{"ً":{"ٌ":18144,"ٍ":"مستخرج أبي عوانة - ط الجامعة الإسلامية","َ":1,"ُ":1,"ِ":{"root":"https://archive.org/download/mstawana/","files":["00_000000.pdf","00_146801-1.pdf|تقديم","00_146801-2.pdf|مقدمة","01_146802.pdf","02_146803.pdf","03_146804.pdf","04_146805.pdf","05_146806.pdf","06_146807.pdf","07_146808.pdf","08_146809.pdf","09_146810.pdf","10_146811.pdf","11_146812.pdf","12_146813.pdf","13_146814.pdf","14_146815.pdf","15_146816.pdf","16_146817.pdf","17_146818.pdf","18_146819.pdf","19_146820.pdf","20_146821.pdf","21.pdf","22.pdf"]},"ّ":"الكتاب: المسند الصحيح المخرج على صحيح مسلم\nالمؤلف: أبو عوانة يعقوب بن إسحاق الإسفراييني (ت ٣١٦ هـ)\nتحقيق: رسائل جامعية وبحوث أكاديمية بكلية الحديث الشريف بالجامعة الإسلامية بالمدينة المنورة\nالناشر: الجامعة الإسلامية بالمدينة المنورة\nعدد الأجزاء: ٢٤ (٢٢ والفهارس)\nالطبعة: الأولى\nجـ ١ - ٢٠: ١٤٣٥ هـ - ٢٠١٤ م\nجـ ٢١ - ٢٤: ١٤٣٨ هـ - ٢٠١٦ م\nتنبيه: هذه النسخة الإلكترونية صحح بعض مواضعها الشيخ أحمد بسيوني جزاه الله خيرا، وقد صدرنا تعليقاته باسمه في هوامش الكتاب\n[ترقيم الكتاب موافق للمطبوع]","ْ":"","ٓ":"8.0","ٔ":233,"ٕ":6,"ٖ":1770154435,"ٗ":25},"٘":{"ٙ":["تقديم","مقدمة","1","2","3","4","5","6","7","8","9","10","11","12","13","14","15","16","17","18","19","20","21","22"],"ٚ":[{"title":"[مقدمة تعليقات النسخة الإلكترونية]","level":1,"page":2},{"title":"[مقدمة التحقيق]","level":1,"page":3},{"title":"تقديم","level":2,"page":3},{"title":"مقدمة معالي مدير الجامعة الإسلامية","level":3,"page":3},{"title":"مقدمة عميد البحث العلمي","level":3,"page":5},{"title":"شكر وتقدير","level":3,"page":7},{"title":"الافتتاحية","level":2,"page":9},{"title":"خطة العمل في المشروع والمنهج المتبع في تنفيذها","level":3,"page":17},{"title":"أولا: خطة العمل في المشرع","level":4,"page":17},{"title":"ثانيا: مرحلة إعداد النص الحقق","level":4,"page":20},{"title":"الفريق العلمي لمشروع المسند الصحيح المخرج على صحيح مسلم","level":3,"page":22},{"title":"الدراسة","level":2,"page":25},{"title":"الفصل الأول: ترجمة المصنف","level":3,"page":26},{"title":"المبحث الأول: اسمه وكنيته 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يقينه، وسجوده سجدتي السهو قبل أن يسلم، والدليل قال أن الشاك في صلاته إذا رجع إلى يقينه يقينه سجد سجدتي السهو قبل السلام","level":3,"page":2619},{"title":"باب الإباحة لناسي التشهد في الركعتين الأوليين من الظهر وغيره -ونهض- أن يمضي في صلاته ولا يقعد، وأن يسجد سجدتين يكبر في كل سجدة منهما قبل التسليم، ثم يسلم","level":3,"page":2629},{"title":"[باب] بيان الإباحة للمسلم في الركعتين الأوليين من الظهر والعصر ناسيا أن يبني على صلاته، وإن ولى ظهره إلى القبلة، أو خرج من المسجد، أو تكلم. وسجد سجدتي السهو بعد فراغه من صلاته، أو بعد أن يسلم. وكذلك الإمام والمأمومون إذا تكلموا في أمر الصلاة، والدليل على أن الإمام إذا كان ذلك منه، فذكره واحد من المأمومين، أن عليه أن يسأل غيره، فإن صدقوه استعمل قولهم، وعلى أن سجدتي السهو بعد السلام إذا استيقن بزيادة في صلاته","level":3,"page":2635},{"title":"باب [بيان] التسليم بعد سجدتي السهو، والبناء على صلاته بعه دخوله منزله، ورجوعه إلى مصلاه إذا كان ناسيا","level":3,"page":2643},{"title":"[باب] بيان إيجاب سجدتي السهو على الشاك في صلاته، وأن الإمام إذا نسي من صلاته يجب قال المأموم أن يذكره، وأن الشاك في صلاته إذا لم يرجع إلى اليقين في الزيادة، والنقصان، فتوخى الصواب سجد سجدتي السهو بعد الصلاة، ثم سلم","level":3,"page":2649},{"title":"[باب] بيان الدليل على إجازة صلاة الشاك فيها إذا كان أكثر وهمه أنه الصواب وإن لم يرجع إلى يقينه، إذا سجد سجدتي السهو، وصفة سجوده، وأنه يسجدهما بعد ما يسلم","level":3,"page":2651},{"title":"[باب] بيان الدليل على إيجاب قضاء سجدتي السهو إذا نسيهما الساهي في صلاته، وإن انصرف منهما، أو تكلم، عاد فسجدهما","level":3,"page":2660},{"title":"باب [بيان] إيجاب سجدتي السهو على الساهي في صلاته، وعلى من زاد فيها أو نقص، وإجازة الصلاة إذا صلى الظهر أو العصر خمسا، أو زاد في صلاته على ما يجب، والدليل على أن المصلي إذا رجع إلى اليقين بأنه زاد في صلاته ركعة، سجد سجدتي السهو بعد ما يسلم، وكانت صلاته تامة","level":3,"page":2668},{"title":"باب الدليل قال إيجاب السجود على من قرأ السجدة، وإثبات السجدات في السور","level":3,"page":2672},{"title":"باب [بيان] إثبات السجدة في سورة \"النجم\"، والدليل على أن القارئ إذا قرأ فسجد سجد من معه، وأن من يسمعها لا يجب عليه السجود حتى يسجد القارئ","level":3,"page":2678},{"title":"[باب] بيان إثبات السجدة في ﴿إذا السماء انشقت﴾ و﴿اقرأ باسم ربك الذي خلق﴾","level":3,"page":2682},{"title":"[باب] بيان حظر التصفيق في الصلاة للرجال، وإباحته للنساء، وإباحة التسبيح فيها للمأموم والمصلي وحده إذا نابته في صلاته نائبة يريه بها أن يعلم غيره، وإباحة الالتفات للإمام وغيره ليقف عليها فيعمل فيها ما يجب عليه، وإباحة انصرافه قهقرى إذا صلى بعض الصلاة، إذا علم بدخول من هو أحق بالإمامة منه، والدليل على إباحة تقدم المأموم إذا انصرف الإمام وإن لم يقدمه فيصلي، وإباحة تخلل الصفوف للداخل بعد دخول الناس في الصلاة، حتى ينتهي إلى مكانه الذي يجب أن يقدم فيه","level":3,"page":2696},{"title":"باب [بيان] إجازة صلاة من يأتم بمن لا ينوي أن يكون هو إمامه، والدليل على أن من أدرك مع الإمام بعض صلاته أنه أول صلاته، وإباحة ترد المؤذن انتظار الإمام إدا دخل وقت الصلاة","level":3,"page":2709},{"title":"باب الدليل على أن المصلي إذا رفع رأسه من السجود من الركعة الأولى والثالثة نهض، ولا يثبت قاعدا قبل 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له المبين أن طوافهم بالبيت دون الصفا والمروة قبل نزول هذه الآية ﴿إن الصفا والمروة. . .﴾ وأنهم عادوا فيها","level":2,"page":4711},{"title":"باب ذكر الخبر الموجب على أن من أفرد الحج ولم يسق الهدي أن عليه فسخ حجه بعمرة، ويحل الحل كله من النساء وغيرهن [ما] لم يهل بالحج، وبيان الخبر المعارض له المبيح لمن أهل بالحج ألا يفسخه حتى يقضي نسكه","level":2,"page":4731},{"title":"باب ذكر الخبر المبين بأن فسخ الحج والمتعة خاص، وأنها منسوخة، والنهي عنها والأمر بالفصل بينهما","level":2,"page":4749},{"title":"باب ذكر الأخبار المعارضة للنهي من المتعة وفسخ الحج والجمع بينه وبين العمرة، وأنها (عامة) لا (خاصة)، والدليل على أن العمرة واجبة مح الحج في أشهر الحج، وأن التمتع أفضل من الإفراد والقران مع سوق الهدي، وإثباتها وأنها غير مفسوخة","level":2,"page":4765},{"title":"الرموز الخاصة بالمجلد التاسع والعاشر","level":2,"page":4784},{"title":"باب بيان الإباحة للمحرم أن يهل كإهلال من تقدمه في الإحرام من غير أن يعلم بما أهل، والدليل على أن المهل به إذا لم يكن معه الهدي وكان المقتدى به ساق الهدي أن عليه أن يجعلها 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الْعَرَبيَّة السَّعُودية\nوَزَارَة التَعليم العَالي\n\nالجَامِعَة الإسلاميَّة بالمَدينةِ المُنوَّرة\nعَمادَة البَحث العِلمي\nرقم الإصدار (١٦٤)\nسلسلة الرسائل الجامعية (١٣٤)\n\nالمُسنَدُ الصَّحيحُ المُخَرّج عَلى صَحِيح مُسلم\nلأبي عَوانة يَعقُوب بن إسحَاق الإسفرَايينيّ (ت ٣١٦ هـ)\n_________\nالطّبعَة الأولى\nجـ ١ - ٢٠: ١٤٣٥ هـ - ٢٠١٤ م\nجـ ٢١ - ٢٤: ١٤٣٨ هـ - ٢٠١٦ م\n\nالمحققون\nرسائل جامعية (غالبها ماجستير) وبحوث أكاديمية بكلية الحديث الشريف بالجامعة الإسلامية\nجـ ١، ٢ (ماجستير): عباس بن صفا خان بن شهاب الدين\nجـ ٣، ٤ (ماجستير): بابا إبراهيم الكميروني\nجـ ٥، ٦: (ماجستير) محمد محمدي محمد جميل\nجـ ٧: (ماجستير) عبد الله بن محمد مدني بن حافظ\nجـ ٨: (ماجستير) بشير بن علي بن عمر- رباح بن رضيمان العنزي - عبد الله بن محمد مدني بن حافظ\nجـ ٩، ١٠: (ماجستير) سراج الحق بن محمد هاشم\nجـ ١١: (دكتوراة) محمد بن عبد الله بن عطاء الله عطية الله\nجـ ١٢: (دكتوراة) عبد الكريم بن إبراهيم آل غضية\nجـ ١٣: (ماجستير) سالم بن عمر با عبد الله\nجـ ١٤: (ماجستير) رباح بن رضيمان العنزي\nجـ ١٥: (ماجستير) هاني بن أحمد بن عمر فقيه\nجـ ١٦: (ماجستير) عمر مصلح الحسيني\nجـ ١٧، ١٨: (دكتوراة) أحمد بن حسن الحارثي\nجـ ١٩، ٢٠: (ماجستير) عبد الله بن محمد بن سعود آل مساعد\n\nجـ ٢١: عبد الله بن محمد مدني بن حافظ - إحسان عبد الوهاب - مصطفى بن محمد محمود مختار - عبد الله بن محمد بن سعود آل مساعد - إبراهيم عبد الرحيم\nجـ ٢٢: أحمد بن حسن الحارثي - عبد الله بن محمد بن سعود آل مساعد","vol":"تقديم","page":1},{"text":" <span data-type='title' id=toc-1>[مقدمة تعليقات النسخة الإلكترونية]</span>\n\n﷽\nالحمد لله، والصلاة والسلام على سيدنا رسول الله، وعلى آله وصحبه ومن والاه، أما بعد:\nفقد كان لي عملٌ قديمٌ على كتاب المسند للإمام الحافظ أبي عوانة الإسفراييني ﵀ ضمن عملي على كتاب إتحاف المهرة وما تضمنه من كتب السنة، وكنت كلما وقفت على نسخة خطية للكتاب نسختها أو دفعتها لأحد إخواني جزاهم الله خيرا لينسخها، حتى اكتمل عندي ما توفر إلى الآن من نسخ الكتاب الخطية، ولم تكن طبعةُ الجامعةِ الإسلاميةِ قد خرجت بعد، ولما علمتُ بعزمِ الجامعةِ على طباعة الرسائل العلمية التي نوقشت في تحقيق هذا المسند الجليل، صرت أترقَّب بشوق صدورَ الكتابِ، فكنت أتلمَّسُ الأخبار بين الفينة والأخرى حتى طُبع الكتاب، فتصفحتُه ونظرتُ في بعض المواضع فأصابني ما أصابني من خيبةِ الأمل؛ إذ كنتُ أحسبُ أنَّ هذه الطبعةَ ستكون مظنةَ التجويدِ والتحريرِ، لاسيما وقد عَمِلَ عليه طلابُ علمٍ في رسائلهم وأبحاثهم الجامعية، وأشرف عليها أساتذةُ متخصصون، وناقشها كذلك أساتذةُ متخصصون، ثم أُعِدَّ الكتابُ للنشر لتوحيد العمل العلمي ومراجعته، لكن الكتاب لم يخرج بإبرازة تليق بكتاب من كتب السنة المشرفة، ولولا أني أخاف أن أثقل كاهل طلاب العلم لاسيما في هذه الأزمان، لسعيت في طباعة الكتاب طبعة أخرى، ولكنني آثرت أن أذكر بعضَ المواضع التي قابلتها من عملي على هذه الطبعة، ولا يُظَنُّ أنَّ ما ذكرتُه هنا هو كلُّ ما في الطبعة من وَهَمٍ وخلل، وإنما هو ما قابلته من عملي على هذه الطبعة، ولم أتتبَّعْ كلَّ ما ورد فيها مما يستحقُّ التنبيهَ، ولولا ضيقُ الوقت لقابلت هذه الطبعةَ كلمةً كلمةً، واللهُ المستعانُ، ولا حولَ ولا قوةَ إلا به.\nوقد بدا لي أن أخرجَ بعضَ هذه التعليقات على صفحات المكتبة الإلكترونية المباركة \"المكتبة الشاملة\" -التي عمَّ نفعُها القاصيَ والداني، بارك اللهُ تعالى فيها وفي العاملين فيها-؛ لإتاحتها لطلاب العلم في أرجاء المعمورة، وأسأل الله تعالى المددَ والعونَ والسدادَ والتوفيقَ، وأن يجعلَ عملي خالصًا لوجهه الكريم، وبركة عليَّ وعلى أهلِ بيتي.\nوصلى الله وسلم وبارك على سيدنا محمد، وعلى آله وصحبه أجمعين، والحمد لله رب العالمين.\n\nوكتب\nأبو عبد الله\nأحمد بن محمد بن محمد بسيوني\n١١ جُمادَى الآخرة ١٤٣٧ هـ","vol":"تقديم","page":4},{"text":"- ج -\n\n﷽\n\n<span data-type='title' id=toc-4>مقدمة معالي مدير الجامعة الإسلامية</span>\nالحمد لله الذي علّم بالقلم علّم الإنسان ما لم يعلم، والصَّلاة والسَّلام على رسول الهدى الذي أمره الله بالعلم قبل العمل في قوله -جلّ ثناؤه-: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾، وعلى آله وأصحابه ومَنْ بأثره اقتفى والتزم. وبعد:\nفإنَّ الاشتغال بطلب العلم والتفقّه في الدّين من أجلّ المقاصد وأعظم الغايات وأولى المهمّات؛ لذلك ندب إليه الشَّارع الحكيم في كثير من نصوص كتابه، وأمَرَ نبيّه ﷺ بالزيادة منه؛ فقال تعالى: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ﴾ [التوبة: ١٢٢].\nوقال جلّ وعلا: ﴿وَقُلْ رَبِّ زِدْنِي عِلْمًا﴾ [طه: ١١٤].\nوقد رتّب النبي ﷺ الخير كلَّه على التفقّه في الدّين، فقال ﷺ: \"من يرد الله به خيرًا يفقّهه في الدين\" متّفق عليه. وقال ﷺ: \"النَّاس معادن خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا\" متّفق عليه. وهذا مما يدلّ على أهميته وعظم شأنه.\nلذلك كان الاهتمام بالعلم الشّرعيّ المستمدّ من الكتاب والسنّة وفهمِ السَّلف الصَّالح هو الهدف الأسمى لمؤسس هذه الدّولة المباركة الملك عبد العزيز - يرحمه الله - وكذلك أبناؤه من بعده الذين كانت لهم اليد الطولى وقَدَمُ السَّبقِ في الاهتمام بالعلم وأهله، فأولوه عنايةً فائقةً، وخصّوه بجهود","vol":"تقديم","page":5},{"text":"- ح -\n\nمباركة، ظهرت آثارها على البلاد والعباد.\nوكان لخادم الحرمين الشَّريفين الملك عبد الله بن عبد العزيز - حفظه الله - جهودٌ واضحةٌ استوتْ على سوقها ووفّقتْ لمقصودها، ومن ذلك أمره بزيادة عدد الجامعات، وفتح جميع الوسائل ذات العلاقة بالتطوير والتنقيح والتأليف والنَّشر كعمادات ومراكز البحث العلميّ فِي شتّى الجامعات وعلى رأسها الجامعة الإسلاميَّة - العالمية - بالمدينة المنورة التي أولت البحث العلميّ اهتمامًا بالغًا وجعلته غاية من غاياتها وهدفًا من أهدافها.\nومن هنا فعمادة البحث العلميّ بالجامعة تهتم بالبحوث العلميَّة نشرًا وجمعًا وترجمة وتحكيمًا في داخل الجامعة وخارجها؛ من أجل النُّهوض بالبحث العلميّ، والتشجيع على التَّأليف والنّشر، ومن ذلك كتاب: المسند الصحيح المُخَرَّج على صحيح مسلم تأليف: الإمام الحافظ أبي عوانة يعقوب بن إسحاق بن إبراهيم الإسفراييني، الَّذي حقق في رسائل علمية بكلية الحديث الشريف والدراسات الإسلامية بالجامعة الإسلامية، وقد تمت مراجعته وإعداد المنجز منه للنشر من قبل نخبة من أعضاء هيئة التدريس بالكلية بإشراف عمادة البحث العلمي بالجامعة.\nأسأل الله أنْ يوفّقنا جميعًا لما يحبّ ويرضى ويرزقنا الإخلاص في القول والعمل، وصلّى الله وسلَّم وبارك على نبيِّنا محمَّدٍ وعلى آله وأصحابه أجمعين، وآخر دعوانا أن الحمد لله ربِّ العالمين.\nمدير الجامعة الإسلاميَّة\nأ. د/ محمد بن علي العقلا","vol":"تقديم","page":6},{"text":"- خ -\n\n﷽\n\n<span data-type='title' id=toc-5>مقدمة عميد البحث العلمي</span>\nالحمد لله وحده والصلاة والسلام على من لا نبي بعده. وبعد:\nفنظرًا للمكانة الرفيعة التي يحتلها -كتاب المسند الصحيح المخرَّج على صحيح مسلم- للإمام الحافظ أبي عوانة يعقوب بن إسحاق الإسفراييني، المستمدة من أصله المخرَّج عليه، وما تضمنه من فوائد نافعة للمختص وغيره من طلاب العلم، بادرت الجامعة الإسلامية بالمدينة المنورة بتحقيق هذا الكتاب من خلال رسائل علمية أعدها باحثون في كلية الحديث الشريف والدراسات الإسلامية، وبعد تحقيقه رأت الجامعة مناسبة نشره لتيسير الإفادة منه من خلال مشروع علمي تشرف عليه عمادة البحث العلمي، ولإنجاز هذا المشروع وضعت العمادة الخطة التالية:\nأولًا: تحكيم عمل الباحثين من قبل مختصين في الحديث الشريف وعلومه للإفادة من ملحوظاتهم أثناء العمل.\nثانيًا: إعداد خطة عمل تفصيلية ومنهج علمي متكامل روعي فيهما أن أصل هذا الكتاب رسائل علمية وبحوث محكمة مما يستدعي المحافظة على مناهج المحققين التي اعتمدت في رسائلهم وبحوثهم إلا ما اقتضته ضرورة التنسيق ليتم إخراج الكتاب وفق نسق علمي واحد من أوله إلى أخره.\nثالثًا: استكمال ما لم يحقق من المخطوط وفق المنهج المعتمد في تحقيق الكتاب، والبحث عن الجزء المفقود منه، وقد تمَّ بفضل الله تعالى الحصول عليه، والعمل جارٍ على تحقيقه.\nرابعًا: تشكيل فريق عمل علمي من الباحثين المختصين في السنة النبوية","vol":"تقديم","page":7},{"text":"- د -\n\nوعلومها ممن لهم إسهام سابق في العمل في هذا الكتاب برئاسة فضيلة الدكتور عبد الله بن محمد مدني حافظ عضو هيئة التدريس بكلية الحديث الشريف.\nخامسًا: مراجعة العمل في صورته النهائية من قبل فريق علمي متخصص برئاسة فضيلة وكيل الجامعة للشؤون التعليمية الأستاذ الدكتور إبراهيم بن علي العبيد.\nهذا وقد بُذل في إخراج هذا السفر النفيس وقت ثمين وعمل متواصل وجهد كبير يليق بمثل هذا الكتاب.\nوفي الختام أزجي وافر الشكر والتقدير لمعالي مدير الجامعة الأستاذ الدكتور محمد بن علي العقلا الذي كان لتوجيهاته السديدة ودعمه اللامحدود الأثر البالغ في إنجاز هذا العمل العلمي الذي يخدم سنة المصطفى صلوات الله وسلامه عليه.\nوالشكر موصول لكل من أسهم في إخراج هذا السفر العظيم من الباحثين والمحكمين والمراجعين وغيرهم ممن شارك في هذا العمل المبارك.\nأضرع إلى الله ﷾ أن يوفقنا جميعا لخدمة كتابه وسنة نبيه ﷺ وآخر دعوانا أن الحمد لله رب العالمين.\n\nعميد البحث العلمي\nد. عبد الرحمن بن عبد الله السحيمي","vol":"تقديم","page":8},{"text":"- ذ -\n\n<span data-type='title' id=toc-6>شكر وتقدير</span>\nالحمد لله رب العلمين، والصلاة والسلام على رسوله الأمين، محمد وعلى آله وصحبه، ومن تبعه بإحسان إلى يوم الدين، أما بعد:\nفإن مما يطوق عنقي من المنن الربانية، ويُثقل كاهلي من المواهب الإحسانية في هذه الساعة، وقد اكتمل بدر مشروع المسند الصحيح المخرج على صحيح مسلم لأبي عوانة الإسفراييني، أن أتوجه إلى الله جل وعلا بخير المحامد، وأعظم الثناء، فما التوفيق إلا به سبحانه، وما النَّعماء إلا من فضله وحده ورحمته، فله الحمد حمدًا كثيرًا طيبًا مباركًا فيه، ملء السموات، وملء الأرض، وملء ما بينهما، وملء ما شاء ربنا من شيء من بعد، وأبتهل إليه بأن يُديم نعمه علينا، وأن يزيدنا من فضله.\nثم إني لأتقدم بجزيل الشكر والعرفان للجامعة الإسلامية التي أسأل الله بحوله وقوته أن يحفظها وما سواها من منارات الإسلام ومنابع الهدى، ويبقيها عينًا معينًا لا تنضب، وسبيل رشد لا يعطب، ويعين القائمين عليها ويسدد خطاهم، وفي مقدمتهم معالي مدير الجامعة الإسلامية: الأستاذ الدكتور محمد بن علي العقلا، الذي لم يألُ جهدًا في تحقيق رسالة الجامعة المباركة وأهدافها، وفقًا لتوجيهات خادم الحرمين الشريفين، وسمو ولي عهده، حفظهما الله تعالى ورعاهما، اللَّذين خصَّا الجامعة الإسلامية بالرعاية والعناية، والدعم غير المحدود، وأوليا العلم وأهله اهتمامًا بالغًا، وما الجامعات ومراكز البحث إلا شاهد عيان على ذلك، فجزاهما الله خير الجزاء، وأمد في عمرهما ومتعهما بتمام الصحة والعافية، وسدد جهودهما بتوفيقه، وأدام عز دولة التوحيد بهما، وجعل ما يقدمانه للإسلام وأهله في موازين حسناتهما، إنه ولي ذلك والقادر عليه.","vol":"تقديم","page":9},{"text":"- ر -\n\nوالشكر موصول لكل من أسهم في إخراج هذا المشروع من ذوي الفضل والمعرفة، وأخص بالذكر فضيلة عميد عمادة البحث العلمي بالجامعة الإسلامية، الدكتور: عبد الرحمن بن عبد الله السحيمي، الذي لم يدخر جهدًا في توجيه هذا المشروع ومتابعته.\nوفضيلة عميد كلية الحديث الشريف بالجامعة الإسلامية الدكتور: حسين بن شريف العبدلي، على مساندته المشروع وتيسير إنجازه.\nوفريق العمل من الباحثين المشاركين، والباحثين المساعدين الذين بذلوا قصارى جهدهم ونفيس أوقاتهم، فشكر الله للجميع ما قدموه، وجعله من خير أعمالهم في الدنيا والآخرة.\nوصلى الله على نبيه وآله، وصحبه، وسلم تسليمًا كثيرًا.\n\nرئيس فريق العمل\nد. عبد الله بن محمد مدني بن حافظ","vol":"تقديم","page":10},{"text":"- ز -\n\n<span data-type='title' id=toc-7>الافتتاحية</span>\nالحمد لله الذي هدى عباده إلى الصراط المستقيم، وأتم لهم بالكتاب والسنة الدين، فالحمد له حمدًا طيبًا مباركًا فيه ما دامت السموات والأرضين، والصلاة السلام على نبيه محمد الأمين، بشَّر بالنُّضرة من بلَّغ سنته وهديه للعالمين، فصلى الله عليه وعلى آله وصحبه ومن تبعه بإحسان إلى يوم الدين، أما بعد:\nفإن العناية بتراث علماء الأمة الإسلامية وإخراجه من خزائن المخطوطات إلى عامة المكتبات وتقريبه للعامة والخاصّة، من خير ما بذلت فيه الدراسات العلمية، وهو هدف رئيس من أهداف الجامعة الإسلامية ومرافقها التعليمية، لا سيما حينما تتصل معادنه بأصل من أصول السنة النبوية، وتصقل جواهر لآلئه، وتجلي أسرارًا من صناعته الفقهية والحديثية.\nوإن من أبرز ما اعتنت به كلية الحديث الشريف بالجامعة الإسلامية كتاب \"المسند الصحيح المخرّج على صحيح مسلم\"، الذي يعد موسوعة حديثية ذات قيمة علمية تتصل بأصل من أصول السنة النبوية، وهو صحيح الإمام مسلم بن الحجاج رحمه الله تعالى.\nوالارتباط بين صحيح الإمام مسلم وكتاب أبي عوانة ظاهر الأثر في اهتمام أئمة السلف بحرصهم على سماع مستخرج أبي عوانة وروايته، يصور ذلك أجمل تصوير قول العلامة عبد الغافر الفارسي في ثنائه على أبي نعيم عبد الملك بن الحسن الأزهري راوي المستخرج، بقوله:\n\"حدَّث سنين، وألحق الأحفاد بالأجداد، وكانت الرحلة إليه بإسفرايين من البلاد، ثم حمل إلى نيسابور سنة تسع وتسعين وثلاثمائة، ونزل في دار الشيخ أبي الحسن البيهقي، وحضره السادة الأئمة والقضاة","vol":"تقديم","page":11},{"text":"- س -\n\nوالمتفقهة، وتركوا الدروس والمجالس وجميع الأشغال، وأخذوا في قراءة المسند عليه، وأحضروا الأولاد، وكان المجلس غاصًّا بالناس بحيث لم يعهد بعده بنيسابور مثل ذلك المجلس لسماع الحديث (^١).\nوقد طبع بعض هذا الكتاب دون خدمة علمية تليق به، كم وقع فيه من سقط وتصحيف، وتحريف.\nفصدر الجزء الأول والثاني من هذا الكتاب عن دائرة المعارف بالهند عام ١٣٦٢ هـ، ثم طبع منه الرابع والخامس عام ١٣٨٥ هـ، واعتنى به جماعة حسب وسعهم، وما توفر لهم، وهم: الأستاذ محمد عبد الحميد، والسيد حبيب الله القادري والعلامة المعلمي المصححين بالدائرة المذكورة، وكان الطبع على نسخة واحدة ناقصة، وذكر الطابعون أنهم لم يظفروا بمخطوطة الجزء الثالث منه.\nثم طبع مؤخرًا بعض هذا الجزء الثالث بعناية أيمن عارف الدمشقي، وزعم طابعه أنه القسم المفقود من كتاب أبي عوانة حيث قام بتحقيق بعض الجزء الثاني والثالث من نسخة دار الكتب المصرية، وهي نسخة بها سقط وتصحيف واختلال كبير في ترتيب أوراقها في هذا الجزء، إلى ملاحظات أخرى كثيرة على المطبوع من الكتاب، منها:\n١ - أن الطباعة تمت على نسخة واحدة ناقصة وللكتاب عدة نسخ خطية يتم به الكتاب.\n٢ - سقط من تلك الطبعة من أول الكتاب مقدمته، وخمسة أبواب بعدها على التوالي، وسقط أيضًا من النص مواضع أخرى في أثناء الكتاب\n_________\n(^١) منتخب السياق (٣٢٦).","vol":"تقديم","page":12},{"text":"- ش -\n\nبينها الباحثون في رسائلهم الآتي ذكرُها.\n٣ - وجود التصحيف، والتحريف في مواضع من هذه الطبعة، ولا سيما ما طبع بعناية أيمن الدمشقي فمن أمثلة التصحيف: ما ورد في المطبوع في حديث عتبان بن مالك، قال: يا رسول الله تعال فخط لي في داري، والصواب: فصل لي في داري.\nومن أمثلة التحريف، ما ذكره العلامة بكر أبو زيد، يرحمه الله تعالى في كتابه تحريف النصوص (١٦٨ - ١٧٠) وعدّه من التحريف في متن حديث من مسند أبي عوانة، فأورد ﵀ حديث ابن عمر، ﵄، في رفع اليدين في الصلاة، كما ورد في المطبوع من المسند، هكذا:\n\"رأيت رسول الله ﷺ إذا افتتح الصلاة رفع يديه حتى يحاذي بهما، وقال بعضهم حذو منكبيه، وإذا أراد أن يركع، وبعد ما يرفع رأسه من الركوع لا يرفعهما، وقال بعضهم ولا يرفع بين السجدتين، والمعنى واحد\".\nوالصواب كما في المخطوط: \"رأيت رسول الله ﷺ إذا افتتح الصلاة رفع يديه حتى يحاذي بهما، وقال بعضهم حذو منكبيه، وإذا أراد أن يركع، وبعد ما يرفع رأسه من الركوع، ولا يرفعهما، وقال بعضهم: ولا يرفع بين السجدتين، والمعنى واحد\".\n٤ - في المطبوع زيادات ضرب عليها في الأصل برمز (لا - إلى) وهو رمز معناه أن ما بينهما مضروب عليه وليس من أصل الكتاب، وقد أثبتها الطابعون في أصل الكتاب، وهذه الزيادات ليست موجودة في النسخ الأخرى للكتاب مما يدل على أنها ليست منه، بل إنها لا تناسب سياق الكلام.\n٥ - لم يُعتن في هذه الطبعة بتخريج الأحاديث، ولا الكلام على أسانيدها، ولا استنباط فوائد الاستخراج من تلك الأحاديث المستخرجة.","vol":"تقديم","page":13},{"text":"- ص -\n\nومن ثمَّ تبنت كلية الحديث الشريف بالجامعة الإسلامية تحقيق هذا الكتاب ودراسته، فحقق أكثره في أربع عشرة رسالة علمية خلال عدة سنوات، تمَّ توزيعها على طلاب الدراسات العليا ببرنامجي الدكتوراه والماجستير، وهم -وفق عملهم من أول الكتاب- على النحو التالي:\n١ - الباحث: عباس صفا خان شهاب الدين التركستاني - يرحمه الله تعالى - وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، وبدأ من أول الكتاب من كتاب الإيمان إلى نهاية باب إيجاب غسل اليدين على المستيقظ من النوم من كتاب الطهارة، دراسة وتحقيق، ويقع في ١٢٤٥ صفحة.\n٢ - د. بابا إبراهيم الكمروني، وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، ويبدأ من باب الدليل على أن أمر النبي ﷺ للمستيقظ من النوم غسل يديه على الإباحة إلى حظر الكلام في الصلاة بعد إباحته فيها، دراسة وتحقيق، ويقع في ٦٣٢ صفحة.\n٣ - د. محمد محمدي بن محمد جميل الأفغاني، وبحثه قدم لنيل درجة الماجستير بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من باب بيان حظر الكلام في الصلاة إلى نهاية بيان الجهر بالقراءة في صلاة الكسوف من كتاب الصلاة، دراسة وتحقيق، ويقع في ١٣٢٥ صفحة.\n٤ - د. عبد الله بن محمد بن حافظ، وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، وبدأ من باب ذكر الخبر المبين أن النبي ﷺ صلى الكسوف ثمان ركعات إلى باب الوقت الذي يحل للصائم الإفطار فيه، دراسة وتحقيق، ويقع في ٥٧١ صفحة.","vol":"تقديم","page":14},{"text":"- ض -\n\n٥ - د. بشير علي عمر النيجيري، وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، وأوله من باب بيان الترغيب في تعجيل الإفطار للصائم إلى نهاية باب الدليل على الإباحة للإمام أن يؤخر الصدقة على من تجب عليه، دراسة وتحقيق، ويقع في ٤٨٣ صفحة.\n٦ - الباحث: سراج الحق محمد هاشم، وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، ويبدأ من باب بيان الإباحة للمحرم غسل رأسه ودلكه رأسه بالماء إلى نهاية باب عقاب من يريد بالمدينة سوءًا وبأهلها من كتاب الحج، دراسة وتحقيق، ويقع في ١٠٠٧ صفحة.\n٧ - د. محمد مكي عبد الله عطاء الله، وبحثه قدم لنيل درجة الدكتوراه بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من أول فضائل القرآن إلى نهاية كتاب الطلاق، دراسة وتحقيق، ويقع في ٦١٤ صفحة.\n٨ - د. عبد الكريم بن إبراهيم بن محمد الغضية، وبحثه قدم لنيل درجة الدكتوراه بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من أول كتاب العتق إلى نهاية أبواب النذور من السفر الثالث، دراسة وتحقيق، ويقع في ٦٢١ صفحة.\n٩ - د. سالم بن عمر بن أحمد باعبد الله، وبحثه قدم لنيل درجة الماجستير بقسم علوم الحديث بكلية الحديث الشريف، ويبدأ من أول كتاب الأيمان إلى آخر كتاب الحدود، دراسة وتحقيق، ويقع في ٦١٣ صفحة.\n١٠ - د. رباح بن رضيمان بن تركي العنزي، وبحثه قدم لنيل درجة الماجستير بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من أول كتاب الأحكام إلى نهاية باب عفو النَّبي ﷺ عمن دعاه إلى الإيمان بالله ﷿ فرد عليه قوله … من كتاب الجهاد، دراسة وتحقيق، ويقع في ١٠٠٩ صفحات.","vol":"تقديم","page":15},{"text":"- ط -\n\n١١ - د. هاني بن أحمد بن عمر فقيه، وبحثه قدم لنيل درجة الماجستير بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من باب صفة حفر الخندق من كتاب الجهاد إلى باب إباحة صيد الأرنب وأكله من كتاب الصيد، دراسة وتحقيق، ويقع في ٨٥٢ صفحة.\n١٢ - د. عمر بن مصلح الحسيني، وبحثه قدم لنيل درجة الماجستير بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من باب إباحة صيد الجراد إلى نهاية المجلد الرابع، دراسة وتحقيق، ويقع في ١١١١ صفحة.\n١٣ - د. أحمد بن حسن الحارثى وبحثه قدم لنيل درجة الدكتوراه بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من باب التشديد في اتخاذ الصور في البيوت من كتاب اللباس إلى نهاية باب مناقب سودة من كتاب المناقب، دراسة وتحقيق، ويقع في ١٠٩٩ صفحة.\n١٤ - د. عبد الله بن محمد بن سعود آل مساعد، وبحثه قدم لنيل درجة الماجستير بقسم فقه السنة بكلية الحديث الشريف، ويبدأ من مناقب أم سليم من كتاب المناقب إلى باب الدعاء الذي يجب على من يسلم أن يدعو به من كتاب الدعوات، دراسة وتحقيق، ويقع في ٩٢٣ صفحة.\n\nبيد أن هذه الجهود المتضافرة باتت حبيسة الخزائن، ولم يتهيأ نشرها، والإفادة منها وذلك للأسباب التالية:\n١ - سعة القدر المحقق من الكتاب حيث اشتمل على ١١٨٨٢ حديثًا وأثرًا، وقد تم تحقيقه في ١٢١١٩ صفحة، فهو موسوعة حديثية تحتاج إلى جهد جماعي لإخراجها منتظمة في نسق واحد من أولها إلى آخرها.\n٢ - ضرورة التنسيق بين مادة الكتاب متباعدة الأطراف.","vol":"تقديم","page":16},{"text":"- ظ -\n\n٣ - اشتمال النص المحقق على عدد ضخم جدًّا من رواة الأسانيد وقع تكرار في ذكر تراجمهم لتعدد الباحثين في الكتاب، مما يستلزم ضرورة النظر في التراجم جميعها، وإبقاء ما يلزم منها وحذف المكرر.\n٤ - احتواء مقدمات الباحثين، ودراساتهم للكتاب، على مواد عديدة متعلقة بالنص المحقق، كلٌّ وفق القسم الخاص به، والمواد المذكورة كلها بحاجة إلى من ينسقها لتنتظم في مقدمة واحدة تكون مدخلًا للنص المحقق.\n٥ - وجود قدر من الكتاب لم يتهيأ تحقيقه، ودراسته (^١)، يلزم تحقيقه وفق منهج تحقيق الكتاب.\n٦ - كانت للأعمال السابقة فهارس متنوعة، اختص كل عمل منها بفهرسة مواده المتعلقة به فقط، وإخراج الكتاب جميعه يستلزم إعداد فهارس علمية شاملة للكتاب.\nوقد رأت الجامعة الإسلامية إخراج هذا السفر الكبير ليكون لبنة جديدة تضاف إلى لبنات سابقة في صرح إصدارات الجامعة من ذخائر علوم السنة النبوية، وإضافة لمطبوعات المكتبة الحديثية، وفق مشروع علمي، استلزم تنفيذه تكوين فريق\n_________\n(^١) حقق منه قطعة يسيرة أثناء العمل: د. رباح بن رضيمان بن تركي العنزي، بدأ من باب الدَّليل على وجوب الزَّكاة في حليّ النساء من كتاب الزكاة إلى نهاية باب الدَّليل على حظر تسويف الصَّدقة والزكاة من الكتاب نفسه، ويقع البحث في ١٣٤ صفحة. وأتم ذلك د. عبد الله بن محمد مدني بن حافظ، حيث بدأ من باب الخبر الموجب لأداء الصدقة في صحة البدن من كتاب الزكاة، إلى باب ذكر الخبر الموجب الإنفاق في الطاعة من الكتاب نفسه، ويقع بحثه في ١٥١ صفحة، والقدر المتبقى يقع في آخر الكتاب ويحققه فريق علمي بإشراف عمادة البحث العلمي بالجامعة الإسلامية.","vol":"تقديم","page":17},{"text":"- ع -\n\nعمل من الباحثين يُعنى بتنسيق مواد الكتاب وخدماته المتعددة، وإخراجه في صورة متناسقة ومناسبة، بإشراف عمادة البحث العلمي.\nولا مرية في أن إخراج هذا السفر بخدماته التي أسهم في بنائها أربعة عشر باحثًا متخصصًا يمثل لبنات يعلو بها صرح المكتبة الإسلامية، وتنتظم الجهود المبذولة فيه في أغراض التَّآليف المعتبرة (^١)، وبفضل الله تعالى تمَّ إنجاز واحد وعشرين جزءًا منه أُعِدَّت للطباعة والنشر، ويجري العمل حثيثًا لاستكمال آخره بمشيئة الله تعالى.\n_________\n(^١) قال ابن حزم في رسالته فضل الأندلس وذكر رجالها (٢/ ١٨٦ ضمن رسائل ابن حزم) عقب تعداده كتب أهل الأندلس في شتى العلوم: \"إنما ذكرنا التآليف المستحقة للذكر، والتي تدخل تحت الأقسام السبعة التي لا يؤلف عاقل عالم إلا في أحدها وهي السبعة، وهي: إمَّا شيء يخترعه لم يسبق إليه، أو شيء ناقص يتمه، أو شيء مستغلق يشرحه، أو شيء طويل يختصره دون أن يخل بشيء من معانيه، أو شيء متفرق يجمعه، أو شيء مختلط يرتبه، أو شيء أخطأ فيه صاحبه يصلحه، وأمَّا التآليف المقصرة عن مراتب غيرها فلم نلتفت إلى ذكرها … \".\nونظم هذا، فقيل فيه:\nفي سبعة حصروا مقاصد العقلا … من التآليف فاحفظها تنل أملا\nأبدع تمام بيان لاختصارك في … جمع وترتيب واصلح يا أخي الخللا","vol":"تقديم","page":18},{"text":"- غ -\n\n<span data-type='title' id=toc-8>خطة العمل في المشروع والمنهج المتبع في تنفيذها</span>\n<span data-type='title' id=toc-9>أولًا: خطة العمل في المشرع</span>\nانقسم العمل في المشروع إلى مرحلتين:\nالمرحلة الأولى: خدمة قسم دراسة الكتاب ومؤلفه، من خلال مواد دراسات الرسائل السابق ذكرها، لتصبح الدراسة في ثلاثة فصول:\nالفصل الأول: ترجمة المؤلف، وتشمل أحد عشر مبحثا:\nالمبحث الأول: اسمه كنيته ونسبته وبلدته.\nالمبحث الثاني: مولده ونشأته وأسرته.\nالمبحث الثالث: رحلاته.\nالمبحث الرابع: شيوخه.\nالمبحث الخامس: تلاميذه.\nالمبحث السادس: مكانته العلمية وثناء العلماء عليه.\nالمبحث السابع: عقيدته.\nالمبحث الثامن: دراسة فقه المصنف من خلال تراجم أبوابه.\nالمبحث التاسع: أبو عوانة والنقد.\nالمبحث العاشر: مؤلفاته.\nالمبحث الحادي عشر: وفاته.\nالفصل الثاني: دراسة الكتاب، وتشمل عشرة مباحث:\nالمبحث الأول: بيان اسم الكتاب.","vol":"تقديم","page":19},{"text":"- ف -\n\nالمبحث الثاني: توثيق نسبة الكتاب للمؤلف.\nالمبحث الثالث: مصادره في كتابه.\nالمبحث الرابع: درجة أحاديث الكتاب.\nالمبحث الخامس: درجة رجال أبي عوانة.\nالمبحث السادس: دراسة الزوائد والمعلقات في المستخرج.\nالمبحث السابع: دراسة موضوع الكتاب وبيان معنى الاستخراج.\nالمبحث الثامن: أهمية كتاب أبي عوانة وعناية العلماء به.\nالمبحث التاسع: بيان منهج المؤلف في كتابه.\nالمبحث العاشر: وصف النسخ الخطية، وتراجم رجال أسانيدها، ودراسة السماعات الموجودة عليها.\nالفصل الثالث: مقارنة بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابيِّ الصوم والزكاة، وفيه أحد عشر مبحثًا:\nالمبحث الأول: في تسمية الكتابين، وموضوعهما، وقيمتهما العلمية.\nالمبحث الثاني: مقارنة مقدمة الكتابين.\nالمبحث الثالث: السبب الباعث للمؤلفين على تأليف كتابيهما.\nالمبحث الرابع: منهجهما في الاستخراج، وتحقيقهما لشرطه.\nالمبحث الخامس: منهجهما في التبويب وتراجم الأبواب.\nالمبحث السادس: الصناعة الحديثية في الكتابين.\nالمبحث السابع: فيما تضمنه الكتابان من أنواع علوم الحديث.\nالمبحث الثامن: ما اشتمل عليه الكتابان من فوائد الاستخراج.","vol":"تقديم","page":20},{"text":"- ق -\n\nالمبحث التاسع: الرواية عن المتكلم فيهم في الكتابين.\nالمبحث العاشر: العلل واختلاف الرواة في الكتابين.\nالمبحث الحادي عشر: الأحاديث الزوائد في الكتابين، ثم خلاصة المقارنة.\nالمرحلة الثانية: إعداد النص المحقق في هذا القسم بتنسيق البحوث المقدمة فيه، ومعالجة نصوصه، واستكمال ما لم يحقق منه.\nثانيًا: المنهج المتبع في تنفيذ خطة المشروع.\nروعي في منهج العمل المحافظة على مناهج المحققين التي اعتمدت في رسائلهم وبحوثهم، فلم يكن ثمة تغيير فيها سوى ما يتعلق بتنسيق المادة العلمية، وقد اتبع الفريق لتنفيذ خطة المشروع المنهج التالي:\nأولًا: مرحلة خدمة قسم دراسة الكتاب ومؤلفه.\n١ - مراجعة كافة دراسات التحقيق للمباحث المذكورة في خطة المشروع، والعمل على استيعاب موادها المشتركة في قالب موحد، وتنسيق عبارات الباحثين في ذلك.\n٢ - مراعاة المباحث التي اختص بها بعض الباحثين دون البعض الآخر، وتنسيق مادتها وفقًا لخطة المشروع، مع التنبيه على مقدار تعلقها بمحتوى الكتاب، كما هو الشأن في الفصل الثالث من دراسة الكتاب بهما خصص للمقارنة بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابيِّ الصوم والزكاة، وذلك لوجود هذه المقارنة في بعض دراسات الكتاب دون البعض الآخر.","vol":"تقديم","page":21},{"text":"- ك -\n\n<span data-type='title' id=toc-10>ثانيًا: مرحلة إعداد النص الحقق:</span>\n١ - مراجعة النص المحقق مراجعة شاملة مع استكمال ما لم يحقق من المخطوط وفق منهج تحقيق الكتاب.\n٢ - تنسيق كتابة الآيات بالخط العثماني للمصحف الشريف.\n٣ - ترقيم أسانيد أحاديث الكتاب ترقيمًا متسلسلًا مع تصدير الأحاديث الزائدة على صحيح الإمام مسلم بحرف الزاي متابعة لأغلب الباحثين في ذلك.\n٤ - تنسيق ضبط الإحالات على النسخ الخطية، وتوحيد رموزها وفقًا لمسمياتها في مبحث دراسة النسخ الخطية مع الإشارة إلى نهاية صفحات النسخة المختارة للتحقيق بالمتن، وبيان ذلك للنسخ الموافقة للأصل بالحاشية.\n٥ - مراجعة كافة تراجم رواة الأسانيد والأعلام للنظر في حذف التكرار، وإثبات الترجمة في أول موضع يذكر فيه المترجم له مع الإشارة ببطاقة التعريف به في مواضع الحذف، إلا من حاجة تقتضي تكرار الترجمة، أو تأخيرها، نحو بيان حال المروي والحكم عليه، أو التباين المؤثر في المادة العلمية للمترجم له.\nوقد اكتفى أكثر المحققين بالترجمة إلى موضع الالتقاء بأسانيد الإمام مسلم، لقبول ما في الصحيح في الجملة، كما هو مشهور.\n٦ - تنسيق الإحالات، وتصحيحها وفق تنسيق الترقيم الحالي.","vol":"تقديم","page":22},{"text":"- ل -\n\n٧ - مراجعة شرح الغريب، والتعريف بالبلدان، وإبقاء ذلك في موضعه حيثما ورد تسهيلًا للقارئ في تفسير النص وبيانه.\n٨ - مراجعة تخريج الباحثين للأحاديث المكررة مع عدم حذف تخريجهم للوقوف على رأي كل منهم في تحقيقاتهم.\n٩ - تنسيق كافة فهارس المحققين لاستخراج فهارس شاملة للنص المحقق ومقدمته، على النحو التالي:\n• فهرس الآيات القرآنية.\n• فهرس الأحاديث والآثار.\n• فهرس الرواة والأعلام المترجم لهم.\n• فهرس الألفاظ الغريبة.\n• فهرس الأماكن والبلدان.\n• ثبت مصادر ومراجع التحقيق والمقدمة.\n• فهرس الموضوعات العامة.\n١٠ - صفُّ الكتاب في صورته النهائية وفق مواصفات عمادة البحث العلمي، وإخراجه ليكون ماثلًا للطباعة والنشر.","vol":"تقديم","page":23},{"text":"- م -\n\n<span data-type='title' id=toc-11>الفريق العلمي لمشروع المسند الصحيح المخرج على صحيح مسلم</span>\nعمل على تنفيذ خطة المشروع فريق من الباحثين المختصين في الحديث النبوي من أعضاء هيئة التدريس بكلية الحديث الشريف بالجامعة الإسلامية، وهم:\nأولًا: رئيس فريق العمل بالمشروع.\nد. عبد الله بن محمد مدني بن حافظ.\nثانيًا: أعضاء الفريق (^١).\n• د. عمر بن مصلح الحسيني.\n• د. سالم بن عمر باعبد الله.\n• د. أحمد بن حسن الحارثي.\n• د. عبد الله بن محمد آل مساعد.\nوقد ساند الفريق مجموعة من مساعدي الباحثين من حملة الشهادة الجامعية، والماجستير المتمكنين في علوم الحديث.\nولقد عمل أعضاء الفريق بجهد دؤوب استغرق قرابة السنتين، ولم يكن ذلك أمرًا يسير المنال، سهل المرام، بل رافقه صعوباتٌ، سلفت الإشارة إلى بعضها، وأبرزها ما يلي:\n_________\n(^١) شارك في مراحل المشروع الأولى د. رباح بن رضيمان بن تركي العنزي، عضو هيئة التدريس بكلية الحديث الشريف بالجامعة الإسلامية، ووافق عضويته بالمشروع تكليفه بمهام عدة عاقت استمرار فضيلته، ومن ثم كان اعتذاره عن مهامه التي قام بها من بعده صاحبا الفضيلة: الدكتور: أحمد بن حسن الحارثي والدكتور: عبد الله ابن محمد آل مساعد.","vol":"تقديم","page":24},{"text":"- ن -\n\n١. فقدان النسخ الإلكترونية لبعض البحوث مما استلزم إدخال نصوصها بالحاسب الآلي.\n٢. كثرة تراجم رواة نصوص الكتاب التي زادت عن عشرة آلاف ترجمة، حيث تمت دراستها وحذف التكرار منها، فبلغت نحوًا من ثلاثة آلاف ترجمة.\n٣. الاختلاف الواسع في تنسيق نصوص الكتاب الإلكترونية متباينة الإعداد.\n٤. تباين بحوث المحققين للموضوع المشترك في دراساتهم، إذ كل منهم قد اختصت دراسته بالجزء الذي حققه، مما استلزم مزيد النظر للجمع بين أطراف دراساتهم واحتوائها في قالب واحد.\n٥. تعدد مناهج الباحثين في طرق الإشارة إلى مواضع صفحات النسخ الخطية للكتاب، وفي تسميتها ووصفها ودراسة سماعاتها الكثيرة، كل ذلك كان سببًا في إعادة النظر في كتابة هذا المبحث بتمامه مما استغرق جهدًا وزمنًا ليس باليسير.\n٦. تنوع طرق فهارس الباحثين، واختلافها كمًّا وكيفًا، أدى إلى إعادة ترتيب مواد الفهارس كلها وتجميعها على طريقة واحدة إلكترونية، هذا مع سعة مواد الكتاب الكثيرة، إلى غير ذلك من الصعاب التي لا تخفى على من تصدى لمثل هذا العمل، الذي قد لا يسلم جمعه وإخراجه من خطأ أو زلل، فقد أبى الله أن لا يكمل إلا كتابه المنزل، وعذر فريق العمل أنهم بذلوا قصارى جهدهم من غير سآمة أو ملل، ومواقعة المحذور مع سعة مادة الكتاب غير مستبعدة، بل هي أمر محتمل، وقد قال السيد أحمد صقر يرحمه الله تعالى: \"والنشر فن خفي المسالك، عظيم المزالق، جم المصاعب، كثير المضائق، وشواغل الفكر فيه متواترة، ومتاعب البال وافرة، ومهيضات","vol":"تقديم","page":25},{"text":"- هـ -\n\nالعقل غامرة، وجهود الفرد في مضماره قاصرة، يؤودها حفظ الصواب في سائر نصوص الكتاب، ويعجزها ضبط شوارد الأخطاء ورجعها إلى أصلها، فيأتي الناقد وهو موفور الجمام فيقصد قصدها ويسهل عليه قنصها\" (^١).\nوالله المسؤول أن يحقق هذا العمل الثمرة المرجوة منه، وأن يكون تحقيق هذا الكتاب وإخراجه على أقرب صورة كتبها جامعه غفر الله له ورحمه، ووفق من عمل في إخراجه وأعان عليه.\nوصلى الله وسلم على محمد وآله وصحبه أجمعين.\n\nكتبه\nرئيس فريق العمل بالمشروع\nد. عبد الله بن محمد مدني بن حافظ\n_________\n(^١) انظر: مقدمته - يرحمه الله - لتحقيق كتاب الموازنة للآمدي (١/ ١٤).","vol":"تقديم","page":26},{"text":"مقدمة تحقيق المسند الصحيح المخرج على صحيح مسلم\nلأبي عوانة يعقوب بن إسحاق الإسفراييني (ت ٣١٦ هـ)\n\nإعداد وتنسيق وإخراج\nفريق من الباحثين بكلية الحديث الشريف والدراسات الإسلامية\nبالجامعة الإسلامية\n_________\nأصل هذه المقدمة دراسات الرسائل العلمية لتحقيق المسند الصحيح المخرج على صحيح مسلم التي نوقشت في الجامعة الإسلامية بالمدينة المنورة","vol":"مقدمة","page":1},{"text":"<span data-type='title' id=toc-13>الفصل الأول: ترجمة المصنف،</span> ويحتوي على أحد عشر مبحثا:\nالمبحث الأول: اسمه وكنيته ونسبته وبلدته.\nالمبحث الثاني: مولده ونشأته وأسرته.\nالمبحث الثالث: رحلاته.\nالمبحث الرابع: شيوخه.\nالمبحث الخامس: تلاميذه.\nالمبحث السادس: مكانته العلمية، وثناء العلماء عليه.\nالمبحث السابع: عقيدته.\nالمبحث الثامن: دراسة فقه المصنف من خلال تراجم أبوابه.\nالمبحث التاسع: أبو عوانة والنقد.\nالمبحث العاشر: مؤلفاته.\nالمبحث الحادي عشر: وفاته.","vol":"مقدمة","page":2},{"text":"الفصل الأول ترجمة المصنف (^١)\n\n<span data-type='title' id=toc-14>المبحث الأول: اسمه وكنيته ونسبته وبلدته:</span>\nهو: يعقوب بن إسحاق بن إبراهيم بن يزيد، أبو عوانة النيسابوري الأصل المِهْرَجَانِيّ، الإسفراييني (^٢).\n_________\n(^١) مصادر ترجمته: المعجم للإسماعيلي (٢/ ٧٩٦) تاريخ جرجان للسهمي (٤٩٠)، الأنساب للسمعاني (١/ ١٤٣ - ١٤٤)، معجم البلدان (١/ ٢١١)، الكامل في التاريخ (٦/ ١٩٩)، اللباب في تهذيب الأنساب (١/ ٥٥)، التقييد لمعرفة الرواة والسنن والمسانيد (٢/ ٣١٦)، طبقات الفقهاء الشافعية لابن الصلاح (٢/ ٦٧٩)، وفيات الأعيان لابن خلكان (٦/ ٣٩٣) تذكرة الحفاظ للذهبي (٣/ ٧٧٩)، العبر (١/ ٤٧٣)، دول الإسلام (١/ ١٩٠)، تاريخ الإسلام (حوادث ٣٠١ هـ -٣٢٠ هـ، ص ٥٢٦)، سير أعلام النبلاء (١٤/ ٤١٧)، مرآة الجنان لليافعي (٢/ ٢٦٩)، طبقات الشافعية الكبرى للسبكي (٣/ ٤٨٧)، مختصر تاريخ دمشق (٢٨/ ٣٧)، طبقات الشّافعية الأسنوي (٢/ ٢٠٣ - ٢٠٤)، طبقات الفقهاء الشافعيين لابن كثير (١/ ٢٣٥)، البداية والنهاية (١١/ ١٧٠)، طبقات الشافعية لابن قاضي شهبة (١/ ١٠٥)، النجوم الزاهرة لابن تغري بردي (٣/ ٢٥٠)، الإعلان بالتوبيخ للسخاوي (١٩٠)، لب الألباب في تحرير الأنساب (١/ ٥٥)، شذرات الذهب لابن العماد (٢/ ٢٧٤) التاج المكلل (١٥٠)، والحطة لصديق حسن خان (٢٠٣)، هدية العارفين لإسماعيل باشا (٢/ ٥٤٤)، الرسالة المستطرفة للكتاني (٢٧).\n(^٢) انظر: التقيد لمعرفة الرواة والسنن والمسانيد (٢/ ٣١٦)، وسير أعلام النبلاء (١٤/ ٤١٧).","vol":"مقدمة","page":3},{"text":"وعَوانة ضبطها ابن خلكان: بفتح العين المهملة، وبعد الألف نون (^١).\nونيسابور: ضبطها السمعاني: بفتح أوله وسكون الياء المنقوطة من تحتها باثنتين، وفتح السين المهملة، وبعد الألف باء منقوطة بواحدة، وفي آخرها الراء (^٢).\nوإسْفَرايين: ضبطها السمعاني فقال: \"بكسر الألف وسكون السين المهملة وفتح الفاء والراء كسر الياء المنقوطة باثنتين من تحتها\".\nوكذلك قال ياقوت الحموي إلا أنّه قال: \"بفتح الألف: أسفرايين\"، والكسر هو الذي عليه الأكثرون.\nوحكى الزبيدي في فاء إِسْفَرايين بعد نقله الفتح فيها عن ياقوت وابن خلكان تجويز الكسر أيضًا عن غيرهما (^٣).\nوأما ياء إسفرايين فبلا همز، كما تقدم، ونص عليه السيوطي (^٤)، وهذا على الأصح الأفصح، وجوَّز بعضهم همزها، كما قاله الزبيدي (^٥).\n_________\n(^١) انظر: وفيات الأعيان (٦/ ٣٩٤).\n(^٢) هي مدينة تقع إلى الجنوب من مدينة مشهد بإيران على بعد ١٢٥ كيلًا منها، وتسمى اليوم نيشابور، بالشين المعجمة.\nانظر: الأنساب (٥/ ٥٥٠)، معجم البلدان (٥/ ٣٨٢)، بلدان الخلافة الشرقية ص (٤٢٤)، أبو زرعة الرازي وجهوده في السنة النبوية (١/ ٢٠).\n(^٣) انظر: تاج العروس (١٨/ ٢٨١).\n(^٤) انظر: لب اللباب (١/ ٥٥).\n(^٥) انظر: تاج العروس (١٨/ ٢٨١).","vol":"مقدمة","page":4},{"text":"وهي بليدة بنواحي نيسابور على منتصف الطريق من جرجان في آخر عمل نيسابور وبينهما خمس مراحل، وقيل: اثنان وثلاثون فرسخًا.\nويقال لها قديمًا: المِهْرجان: بكسر الميم، وسكون الهاء، كسر الراء، وفتح الجيم، وفي آخرها نون.\nسماها بذلك بعض الملوك لخضرتها ونضارتها، ومهرجان قرية من أعمال إسفرايين (^١).\nوقيل: أسفرايين: أصلها من أسبرايين، بالباء الموحدة. وأسبر بالفارسية هو التِّرس، وإيين هو العادة، فكأن أهلها عرفوا قديمًا بحمل التِراس فسميت مدينتهم بذلك (^٢).\nوحدَّدَ السَّمعانِيُّ والحمويّ موقعها على منتصف الطريق بين نيسابور وجُرجان.\nولعل مدينة إسفرايين القديمة تطابق الآن الخرائب المعروفة بشهر بلقيس (^٣)، فقد نقل المعلِّق على كتاب \"بلدان الخِلافة الشرقية\" عن كتاب \"خراسان وسيستان\" قولَه: \"ولعلَّ مدينة إسفرايين القديمة -وما زال السهل\n_________\n(^١) انظر: الأنساب (١/ ١٤٣، ٥/ ٤١٤)، وفيات الأعيان (١/ ٧٤)، الروض المعطار (ص: ٥٧)، للباب في تهذيب الأنساب (١/ ٥٥).\n(^٢) معجم البلدان (١/ ٢١١).\n(^٣) انظر: خراسان وسيستان - ص: ٣٧٨ - ٣٧٩ (بواسطة كتاب بلدان الخلافة الشرقية - حاشية رقم ١٦).","vol":"مقدمة","page":5},{"text":"هناك يُعرف باسمها- تطابق الخرائب المعروفة بشهر بلقيس\".\nوهو كما قال، ويعرفُ الإيرانيون اليوم إسفرايينَ القديمة التي لم يبق منها إلا أطلالها باسم مدينة بلقيس، وتقع إلى جنوب مدينة إسفرايين الحاليَّة التي تقعُ شمال شرقيَّ دولة إيران، وجنوب الخُراسان الشمالية، وتحدُّها من الجنوب والجنوب الشرقي مدينة نيسابور، ومن الشمال مدينتا بَجْنورد وشيروان، ومن الغرب مدينة جاجُرم، ومن الجنوب الغربيِّ مدينة سبْزَوار (^١).\n_________\n(^١) انظر: الأنساب للسَّمعاني (١/ ٢٣٥)، بلدان الخلافة الشرقية للمستشرق كي لسترنج (ص ٤٣٤ - ٤٣٥)، أطلس دول العالم الكبير - الخريطة رقم ١٢ (ص ٣٦٢).","vol":"مقدمة","page":6},{"text":"<span data-type='title' id=toc-15>المبحث الثاني: مولده ونشأته وأسرته:</span>\nمولده: ولد أبو عوانة - رحمه الله تعالى - بإسفرايين، ولم تذكر المصادر تاريخ مولده بالتحديد، وذكره الذهبي على التقريب فقال: \"ولد بعد الثلاثين ومائتين\" (^١).\nوقد ذكر أبو عوانة أنه سمع بجرجان سنة ٢٥٠ هـ من أبي عبد الله السختياني (^٢)، فيشبه أن يكون تاريخ مولده بين سنة (٢٣٠ - ٢٣٥ هـ) لأن غالب من يتمكَّن من الرحلة للبلدان المجاورة والسماع منها؛ يكون عمره -في أقلِّ الأحوال- بين (١٦ - ٢٠ عامًا).\nنشأته وأسرته:\nهيَّأ الله ﷾ لأبي عَوانة أسبابًا سلكت به أشرف المسالك وأنبلها وهو: طلب العلم الشرعي وحفظه، والرحلة إليه في الأقطار، والعمل به، ولا يُعرف اشتغاله بحرفةٍ أو صنعةٍ أو وظيفة غير اشتغاله بحفظ حديث رسول الله ﷺ وسننه، ونشره، والذبِّ عنه بالتحديث والتصنيف، كفى به شرفًا وفخرًا أن ينشر العلم الذي من عمل به كان فيه قوام دينه، ودنياه، وآخرته، ومن تلك الأسباب التي تهيَّأت له:\n_________\n(^١) انظر: سير أعلام النبلاء للذهبي (١٤/ ٤١٧).\n(^٢) انظر: الحديث رقم (١٥).","vol":"مقدمة","page":7},{"text":"أولًا: نشأته في بيت علمٍ ودين.\nنشأ أبو عوانة ﵀ في بيت علم وفضل فقد كان أبوه (^١) من\n_________\n(^١) لم يُترجم له إلا الذهبي في تاريخ الإسلام (حوادث ٢٨١ - ٢٩٠ ص ١١٨)، وقال: إسحاق بن إبراهيم بن يزيد بن أبي عمران الإسفراييني، الحافظ الفقيه، أبو يعقوب، والد أبي عوانة.\nثم ذكر بعد ست تراجم: إسحاق بن أبي عمران الإسفراييني الفقيه، وقال: هو إسحاق بن موسى بن بن عمران، أبو يعقوب الشافعي، صاحب المزني.\nثم سرد بعض شيوخه وتلاميذه، وقال: كان من كبار الأئمة في الفقه والحديث، توفي بإسفرايين في رمضان سنة أربع وثمانين، ثم قال: \"قلت: هو والد الحافظ أبو عوانة يعقوب بن إسحاق بن إبراهيم بن يزيد، فيما أرى، أظن أن الحاكم وهم في تسميته أبيه موسى بن عمران\".\nفهذا الكلام من الإمام الذهبي ﵀ يفهم منه أنه يميل من غير جزم إلى أن والد أبي عوانة هو نفسه الحافظ الكبير الفقيه إسحاق بن موسى بن عمران المتوفى سنة ٢٨٤ هـ، وأن أبا عبد الله الحكم وهم حين سمى أباه: موسى بن عمران، يعنى: أن الصواب في اسم أبيه: إبراهيم بن يزيد.\nوقد استدل الذهبي على أن إسحاق بن موسى بن عمران الإسفراييني هو نفسه والد أبي عوانة بأمور يمكن تلخيصها فيما يلي:\n١ - أن إسحاق بن موسى بن عمران، ووالد أبي عوانة كلاهما في طبقة واحدة.\n٢ - أن الحافظ أبا عبد الله ترجم في تاريخ نيسابور لإسحاق بن موسى ابن عمران الإسفراييني، ولم يترجم لوالد أبي عوانة، وهي قرينة تدل على أنهما واحد؛ إذ =","vol":"مقدمة","page":8},{"text":". . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= لو كان غيره لترجم له.\n٣ - أن الحافظ أبا عبد الله الحكم حين ترجم لإسحاق بن موسى بن عمران، ذكر في الرواة عنه أبا عوانة، وليس لأبي عوانة في مستخرجه رواية عن إسحاق بن موسى بن عمران، وإنما له رواية عن أبيه، فهذه قرينة أخرى تدل على أنه هو.\nهذا هو محصل ما يفهم من كلام الذهبي ﵀ في تاريخ الإسلام في حوادث سنة (٢٨١ هـ - ٢٩٠ هـ) ص ١٢١، والسير (١٣/ ٤٥٨).\nوأنت تلحظ أنه لم يجزم بما ذهب إليه، وإنما هو ميل منه فقط، كما في قوله: \"فيما أرى\".\nثم رجع عن هذا في السير (١٣/ ٤٥٨) ففرق بين الرجلين حيث قال في ترجمة إسحاق بن موسى: وتخيَّل إليَّ أنه والد أبي عوانة، لكن والد أبي عوانة اسمه: إسحاق بن إبراهيم بن يزيد الإسفراييني … ثم إني لم أظفر لأبي عوانة برواية عن إسحاق بن أبي عمران، ولا ذكر الحكم لوالد أبي عوانة ترجمة في تاريخه، فلهذا جوَّزت في البديهة أنهما واحد، وكلاهما طبقة واحدة. اهـ.\nوهذا التفريق هو الصواب إن شاء الله لأدلة ذكرها تاج الدين السبكي في طبقات الشافعية الكبرى (٢/ ٢٥٩)، متعقبًا بها قول الذهبي الأول، وملخصها ما يلي:\nأن والد أبي عوانة اسمه إسحاق بن إبراهيم بن يزيد في حين أن الآخر اسمه إسحاق بن موسى بن عمران، فبين الاسمين اختلاف.\nأن أبا عبد الله الحكم حينما ترجم لإسحاق بن موسى بن عمران، ذكر في عداد الرواة عنه أبا عوانة، ولم يذكر أنه ابنه، كما هي عادة المترجمين، وهي قرينة قوية على أنه ليس والده. =","vol":"مقدمة","page":9},{"text":"المعتنين برواية الحديث وسماعه، فروى عن إسحاق بن إبراهيم بن راهوية المروزي، وعلي بن حُجر السعدي المروزي نزيل بغداد، وأبي مروان محمد بن عثمان بن خالد الأموي العثماني المدني نزيل مكة (^١).\nولا شك أن أبا عوانة قد تأثر بأبيه في تطلبه الحديث من الشيوخ\n_________\n= قال السبكي: قول شيخنا الذهبي: \"ما ظفرت له برواية عن إسحاق بن أبي عمران\" لا يلزم منه أن يكون هو أباه، فإن أبا عوانة لم يستوعب في مسنده شيوخه، هذا إن صحَّ أنه لم يذكر في كتابه إسحاق بن أبي عمران. فإن قلت: لا شك أن روايته عن أبيه، وعدم روايته عن إسحاق بن أبي عمران قرينة.\nقلت: لكن ذكر الحاكم لأبي عوانة في الرواة عن هذا الشيخ من غير تنبيه على أنه ولده قرينة في أنه غيره أقوى من تلك، مع ما ينضم إليها من أن أبا عوانة نفسه أخذ عن المزني والربيع على أن الحال محتمل والخطب فيه يسير\".\nويؤيد هذا التفريق أن الحافظ ابن عساكر ترجم لإسحاق بن موسى ابن عمران في تاريخ دمشق (٨/ ٢٩٢)، وصنع كما صنع الحاكم، وكذا ترجم ابن عبد الهادي في طبقات علماء الحديث (٢/ ٤٢١).\nكما أن الذين ترجموا لإسحاق بن موسى بن عمران ذكروا أنه أحد أئمة الشافعية، والرحالة في طلب الحديث، وأن له مصنفات كثيرة وله سماع عن عدد كبير من الشيوخ، عد ابن عساكر منهم ٣٤ شيخًا، وعد الذهبي منهم ٣١، مع الإشارة إلى وجود غيرهم بينما لم أجد لوالد أبي عوانة إلا ثلاثة من الشيوخ فقط.\nوهذه قرينة يلتمس منها أنه ليس ذاك الإمام الواسع الرواية والشيوخ.\n(^١) انظر: السير (١٣/ ٤٥٨).","vol":"مقدمة","page":10},{"text":"والأكابر أمثال من ذكرنا، فقد روى عنه كثيرًا في كتابه هذا.\nوانتقل هذا الأثر إلى أبناء أبي عوانة وأبنائهم وذويهم، فقد سمع من أبي عوانة ابنه أبو مصعب محمد، وابن ابنه شافع بن محمد الإمام الحافظ المفيد (^١) وابن أخته الحسن بن محمد الأزهري -وكان أبو عوانة يصحبه في رحلاته (^٢) - وابن ابن أخته أبو نعيم عبد الملك بن الحسن الذي كان عمره حين توفي أبو عوانة ست سنوات وعشرة أشهر، وقد حرص أبو عوانة على إسماعه فسمع بعض المسند مع الجماعة، وبعضه وحده بالليالي وقت فراغ أبي عوانة بقراءة والده على أبي عوانة، وكان أبو عوانة يداعبه ويحادثه ويطعمه الفانيذ (^٣) لئلا ينعس في حال السماع حتى يحصل له سماع جميع الكتاب، وقد أجاز له أبو عوانة ولجماعة معه بجميع كتبه ومسموعاته (^٤).\nوهكذا نجد أن أبا عوانة نشأ في أسرة محبة للعلم، حريصة عليه أبًا وأبناءً فكان لهذا أثره في حياته العلمية والاجتماعية.\nثانيًا: نشأته في بيئةٍ ازدهرت بحب العلم الشرعي، وزانها كثرة العلماء فيها، وتوافر المراكز العلمية حولها.\nفبلدته إسفرايين -وما كان حولها من البلدان مثل: نيسابور،\n_________\n(^١) انظر ترجمته: سير أعلام النبلاء (١٦/ ٣٨٨).\n(^٢) انظر: السير (١٥/ ٥٣٥).\n(^٣) الفانيذ: ضرب من الحلواء، فارسي معرب. لسان العرب (٣/ ٥٠٣).\n(^٤) المنتخب من السياق لتاريخ نيسابور (٣٢٦)، السير (١٤/ ٤١٩، ١٧/ ٧٢).","vol":"مقدمة","page":11},{"text":"وجرجان، والري، وهراة، وبلخ ومرو، ونسا، وفارس، وبخارى، وسمرقند، وغيرها- كانت زاخرة بالعلماء، وكانت من المراكز العلمية التي يَفد إليها طلاب العلم من أقطار الأرض لتحصيل الحديث والعلوم الأخرى ولقاء الأكابر من الشيوخ (^١).\nوقد كان لهذا المحيط العلمي التأثير الأكبر في تكوين شخصية أبي عوانة العلمية؛ إضافة إلى ما كان في بيته وأسرته.\nويبدو أن أبا عوانة أخذ العلم عن أهل بلدته وما جاورها في بدء الأمر كما هو حال العلماء إذ كانوا لا يرتحلون حتى يستنزفوا أهل ديارهم (^٢).\nوقد حفلت مدينة نيسابور بأجلة من الجهابذة العلماء حتى قال عنها ياقوت الحموي: \"هي مدينة عظيمة ذات فضائل جسيمة، معدن الفضلاء، ومنبع العلماء لم أر فيما طوفت من البلاد مدينة كانت مثلها\" (^٣).\nفسمع بإسفرايين من: مسرور بن نوح الذهلي (٢٥١ هـ) (^٤)،\n_________\n(^١) انظر حول هذه المراكز العلمية: أبو زرعة الرازي وجهوده للدكتور: سعدي الهاشمي (١/ ١٩ - ٢٧).\n(^٢) انظر: مقدمة ابن الصلاح ومحاسن الاصطلاح (٤٢٩).\n(^٣) معجم البلدان (٥/ ٣٨٢).\n(^٤) انظر: ح (٢٩٠).","vol":"مقدمة","page":12},{"text":"ومحمد بن يحيى حَيُّويه (٢٥٩ هـ)، وكان أبو عوانة يفخر به (^١)، وغيرهما.\nوبنيسابور من: محمد بن يحيى الذهلي (٢٥٨ هـ) (^٢)، وأحمد ابن الأزهر بن منيع (٢٦٣ هـ) (^٣)، وعلي بن الحسن الدَّرابَجِرْدي (٢٦٧ هـ) (^٤)، وغيرهم.\nثم بعد أن اشتدَّ ساعده ابتدأ رحلاته العلمية في أقطار الأرض في سن مبكرة طلبًا لسماع حديث رسول الله ﷺ على ما سأبيِّنه في رحلاته.\n_________\n(^١) انظر: ح (٦).\n(^٢) انظر: ح (٦).\n(^٣) انظر: ح (١٢).\n(^٤) انظر: ح (٦٥١).","vol":"مقدمة","page":13},{"text":"<span data-type='title' id=toc-16>المبحث الثالث: رحلاته:</span>\nعاش أبو عوانة في حقبة زمنية (٢٣٠ هـ - ٣١٦ هـ) تعتبر عصر ازدهار العلوم الإسلامية، ولا سيما علوم السنة حيث نشطت فيها الرحلة لطلب العلم ونشط التأليف، فألفت الصحاح، والسنن، والمسانيد … كتب الجرح والتعديل … الخ.\nوحفلت هذه الحقبة بثلة من الجهابذة والعلماء والنقاد في شتى الأمصار ممن يرحل إليهم طلبًا للعلم وسماع الحديث النبوي (^١).\nولم يثن أئمة الإسلام عن متطلبهم طول السفر ومشقته ووعورة تلك الطرق التي سلكوها شرقًا وغربًا وسط الصحاري والقفار لأن غايتهم سماع حديث رسول الله ﷺ وتبليغه للناس.\nوقد ضرب أئمتنا في ذلك أروع الأمثلة، ومن هؤلاء الأئمة أبو عوانة ﵀ فقد أكثر الترحال، وطاف الأقطار لطلب الحديث، فعني بجمعه وتعب في كتابته مصطبرًا على المشقة والعناء.\nقال أبو عوانة: \"كنت بالمصيصة، فكتب إليَّ أخي محمد بن إسحاق، فكان في كتابه:\nفنحن إذا التقينا قبل موتٍ … شفينا النَّفس من مضض العتاب\nوإن سبقت بنا أيدي المنايا … فكم من عاتبٍ تحت التراب\n_________\n(^١) انظر حول بيان ذلك: تدوين السنة النبوية صـ ٩٣ وما بعدها.","vol":"مقدمة","page":14},{"text":"قال: فلما رجعت سألته عن ذلك، فقال: بلغني أن عليَّ بن حُجْرٍ كتب به إلى بعض إخوانه\" (^١).\nوقد اشتهر أبو عوانة بالرحلة في طلب الحديث ووصفه بذلك غير واحد من العلماء، منهم الحاكم أبو عبد الله بهما يقول: \"أبو عوانة من علماء الحديث وأثباتهم، ومن الرَّحالة في أقطار الأرض لطلب الحديث\" (^٢).\nوقال ابن خلكان: \"كان أحد الحفاظ الجوَّالين (^٣) \".\nوقال السمعاني: \"أحد حفاظ الدنيا، وممن رحل في طلب الحديث، وعني بجمعه (^٤) \".\nوقال الذهبي: \"الإمام الحافظ الكبير الجوَّال\"، وقال أيضا: \"أكثر الترحال (^٥) \".\n_________\n(^١) مختصر تاريخ دمشق لابن منظور (٢٨/ ٣٨)، والأبيات ذكرها الخطيب البغدادي في تاريخ بغداد للخطيب (١١/ ٤١٦ - ٤١٧) لعلي بن حُجر السعدي أنه كتب إلى بعض إخوانه:\nأحنُّ إلى عتابك غير أنِّي … أُجلُّك عن عتابٍ في كتاب\nونحن إذا التقينا قبل موتٍ … شفيت عليل صدري من عتاب\nوإن سبقت بنا ذات المنايا … فكم من عاتبٍ تحت التراب\n(^٢) الأنساب للسمعاني (١/ ١٤٣).\n(^٣) وفيات الأعيان (٦/ ٣٩٣).\n(^٤) الأنساب (١/ ١٤٣).\n(^٥) السير (١٤/ ٤١٧).","vol":"مقدمة","page":15},{"text":"وقد تقدم أنَّ أبا عوانة سمع بجرجان سنة ٢٥٠ هـ من أبي عبد الله السختياني، وسمع ببغداد سنة ٢٥٩ هـ من عبد الله بن محمد بن مرزوق العتكي البصري (^١).\nوحدث عن أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري الطرسوسي المصيصي، وأحمد هذا يقال: توفي في حدود ٢٥٠ هـ (^٢)، وهو من أهل ثُغور الشام، فيستنتج من هذا أنَّ أبا عوانة ابتدأ رحلاته في آخر العقد الثاني من عمره.\nفسنّه المبكّر في طلب العلم مكّنه من الرحلة في أقطار الأرض، ولُقيّ أكابر الأئمة من المحدثين والفقهاء وغيرهم.\nفرحل إلى خراسان وما جاورها، وفارس والعراق والجزيرة، والشام، والثغور والحجاز واليمن ومصر، فطاف مدن تلك الأمصار وسمع من علمائها:\n١ - سمع بِجُرْجَان (^٣) من: أبي عبد الله إسحاق بن إبراهيم السختيانِي\n_________\n(^١) انظر: المسند الصحيح، ح (١١١٨٢).\n(^٢) انظر: ح (٢٦٠٧).\n(^٣) جُرْجَان: بالضم، وآخره نون، مدينة مشهورة عظيمة بين طبرستان وخراسان، وتسمى اليوم كركان على ما ينطق به الفرس، وتمتد في جنوب شرقي بحر قزوين، في نهاية الخط الحديدي القادم من طهران. انظر: معجم البلدان (٢/ ١٣٩)، بلدان الخلافة =","vol":"مقدمة","page":16},{"text":"الجرجانِي (^١).\n٢ - سمع بمَرْو (^٢) من: سعيد بن مسعود المروزي، ومحمد بن عبد الله ابن قهزاذ (^٣).\n٣ - سمع بتِرْمِذ (^٤) من: إسحاق بن باجويه الترمذي (^٥).\n٤ - سمع بالرَّيّ (^٦) من: أبي زرعة عبيد الله بن عبد الكريم، وأبي حاتم محمد بن إدريس، وفضلك الفضل بن عباس، ومحمد بن مسلم بن وارة\n_________\n= الشرقية (٤١٧ - ٤١٨) أبو زرعة وجهوده في السنة (١/ ٢٠).\n(^١) انظر: ح (١٥).\n(^٢) مَرْو: وتسمى مَرْو الشاهجان، وهي مرو العظمى أشهر مدن خراسان وقصبتها، وبينها وبين نيسابور سبعون فرسخًا، وتقع اليوم ضمن بلاد التركمانستان.\nانظر: معجم البلدان (٥/ ١٣٢)، أبو زرعة الرازي وجهوده في السنة (١/ ٢٠).\n(^٣) انظر: المسند الصحيح ح (١٥١٠).\n(^٤) تِرْمذ: مدينة مشهورة في شمال مضيق نهر جيحون وهو آت من بلخ.\nانظر: معحم البلدان (٢/ ٣١)، بلدان الخلافة الشرقية (ص: ٤٨٤).\n(^٥) انظر: المسند الصحيح (٥٢٤٢).\n(^٦) انظر: ح (١٥١٠، ٣١٤٧)، والرَّيّ: بفتح أوله، وتشديد ثانيه، مدينة مشهورة من أمهات البلاد وأعلام المدن بينها وبين نيسابور مائة وستون فرسخًا، وهي في الطرف الشمالي من إقليم الجبال، قد يشاهد الرائي أطلالها على مسيرة خمسة أميال تقريبًا من الجنوب الشرقي من طهران. انظر: معجم البلدان (٣/ ١٣٢)، بلدان الخلافة الشرقية (٢٤٩)، أبو زرعة وجهوده في السنة (١/ ٢٤).","vol":"مقدمة","page":17},{"text":"الرازيين، وسليمان القزاز ونصر بن أحمد بن سورة وغيرهم (^١).\n٥ - سمع بهمذان (^٢) من: إبراهيم بن مسعود بن عبد الحميد القرشي المخزومي (^٣).\n٦ - سمع بنَهَاوَنْد (^٤) من: إبراهيم بن نصر النهاوندي (^٥).\n٧ - سمع بأصبهان (^٦) من: يونس بن حبيب (^٧).\n_________\n(^١) انظر: الأنساب (١/ ١٤٣)، التقييد (٢/ ٣١٧)، وانظر: ح (٦٨٧٨، ١١٧٨٩).\n(^٢) همذان: بالتحريك، والذال المعجمة، وآخره نون، بينها وبين الري ستون فرسخًا، وهي تقع في إقليم الجبال في جنوب غربي طهران، ويعرف هذا الإقليم اليوم باسم \"ولاية عراق\".\nانظر: معجم البلدان (٣/ ٢٠١، ٥/ ٤٧١)، بلدان الخلافة الشرقية (٢٢١).\n(^٣) انظر: المسند الصحيح (٣٠٥٣).\n(^٤) نِهَاوَنْد: بفتح النون الأولى وتكسر، والواو مفتوحة، ونون ساكنة، ودال مهملة. مدينة عظيمة على نحو أربعين ميلًا جنوب همذان.\nانظر: معجم البلدان (٥/ ٣٦١)، وبلدان الخلافة الشرقية (٢٣٢).\n(^٥) انظر: المسند الصحيح (٧٠٥٩).\n(^٦) أصبهان: منهم من يفتح الهمزة، وهم الأكثر، كسرها آخرون، مدينة مشهورة من أعلام المدن وأعيانها، وهي الآن من أشهر المدن الإيرانية.\nانظر: معجم البلدان (١/ ٢٤٤)، أبو زرعة الرازي وجهوده في السنة (١/ ٢٣).\n(^٧) انظر: الأنساب (١/ ١٤٤).","vol":"مقدمة","page":18},{"text":"٨ - سمع بجُنْدَيْسَابور (^١) من: محمد بن سعيد بن أبان (^٢).\n٩ - سمع بالأَهْواز (^٣) من: موسى بن سفيان الجنديسابوري (^٤).\n١٠ - سمع بفارس من: يعقوب بن سفيان، ويزيد بن المبارك الفسويين، ويحيى بن خلاد (^٥).\n١١ - سمع بالبصرة من: أحمد بن محمد الأيلي، ومحمد بن حيان المازني، وعمر بن شبة النميري، وأحمد بن محمد المقدمي (^٦).\n١٢ - سمع بواسط (^٧) من: بشر بن مطر، وأحمد بن سنان القطان،\n_________\n(^١) جُنْديسابور: بضم أوله، وتسكين ثانيه، وفتح الدال، وياء ساكنة، وسين مهملة وألف، وباء موحدة مضمومة، وواو سكنة، وراء، مدينة بخوزستان، على ثمانية فراسخ شمال غربي تستر في الطريق إلى دزفول، الأطلال التى يقال لها اليوم: شاه آباد.\nانظر: معجم البلدان (٢/ ١٩٨)، بلدان الخلافة الشرقية - ص (٢٧٣).\n(^٢) انظر: المسند الصحيح، ح: (٦٨٧٨).\n(^٣) الأهواز: بفتح الألف وسكون الهاء وفي آخرها الزاي، من بلاد خوزستان، وهي على قرب أربعين فرسخًا من البصرة. انظر: الأنساب (١/ ٢٣١)، معحم البلدان (١/ ٣٣٨).\n(^٤) انظر: الأنساب (١/ ١٤٤).\n(^٥) انظر: المسند الصحيح (٨١٣٨).\n(^٦) انظر: المسند الصحيح ح (٨٩٨٨)، ح (٣٢٣٢) والتقييد (٢/ ٣١٧).\n(^٧) واسط: مدينة بناها الحجاج الثقفي متوسطة بين الكوفة والبصرة، جنوب العراق على نهر دجلة، وهي اليوم تلول وأخربة. =","vol":"مقدمة","page":19},{"text":"وعلان الطراطيسي (^١).\n١٣ - سمع بالكوفة من: إبراهيم بن عبد الله بن عمرو القصار، ومحمد بن إسماعيل الأحمسي، وأحمد بن عثمان بن حكيم، وعمرو بن عبد الله الأودي، وجعفر بن قتيبة الأنصاري (^٢).\n١٤ - سمع ببغداد -وتقدم أنه وردها سنة ٢٥٩ هـ - وسمع فيها من: مسلم بن الحجاج، ومحمد بن منده الأصفهاني، وزكريا بن يحيى بن أسد المروزي، وعلي بن سهل، وسعدان بن نصر بن منصور، وعلى بن إشكاب وغيرهم (^٣).\nوسمع بمسجد الرُّصَافة (^٤) من: أبي جعفر بن حيان المؤذن سنة ٢٥٩ هـ (^٥).\n_________\n= انظر: معجم البلدان (٥/ ٤٠٠)، تاريخ واسط (٢١ - ٢٧).\n(^١) انظر: المسند الصحيح، ح (٦٣٤٤)، والتقييد (٢/ ٣١٨).\n(^٢) انظر: المسند الصحيح، ح (٣٣٧٣) و(٧٤٢٩)، والأنساب (١/ ١٤٣)، والتقييد (٢/ ٣١٧).\n(^٣) انظر: المسند الصحيح ح (١٠٥٦)، و(٢٨٨٧) و(٣١٨٤) و(٧٢٠٧)، والأنساب (١/ ١٤٣)، والتقييد (٢/ ٣١٧)، وح (٢٨٨٧).\n(^٤) مسجد الرصافة: ويقع بالجانب الشرقي من بغداد، وقد بناه المهدي سنة ١٥٩ هـ.\nانظر: تاريخ بغداد (١/ ١١١)، معجم البلدان (٣/ ٥٣).\n(^٥) انظر: المسند الصحيح، ح: (٤٨٦).","vol":"مقدمة","page":20},{"text":"وبدار عُمَارة (^١) سمع من: الحسن بن إسحاق العطار (^٢).\nوبسوق العطش أحمد بن حرب البغدادي (^٣).\nوبطاق الحرَّاني من محمد بن حبيب الذارع البصري (^٤).\n١٥ - سمع بسَامَرَّاء (^٥) من: أحمد بن الهيثم، ومحمد بن الخليل ابن إبراهيم المخزومي وسعدان بن يزيد (^٦).\n١٦ - سمع بالمَوْصِل (^٧) من: علي بن حرب الطائي (^٨).\n١٧ - سمع ببَلَد (^٩) من: أبي منصور الحسن البلدي (^١٠).\n_________\n(^١) دار عُمارة: موضعان ببغداد إحداهما بالجانب الشرقي، والآخر بالغربي منها.\nانظر: معجم البلدان (٢/ ٤٨١).\n(^٢) انظر: المسند الصحيح (٧٦٥١).\n(^٣) انظر: ح (٣٤٦٥).\n(^٤) انظر: ح (٣٤٧١).\n(^٥) سامراء: مدينة بين بغداد وتكريت على شرقي دجلة وفي اسمها لغات.\nانظر: الأنساب (٣/ ٢٠٢)، معجم البلدان (٣/ ١٩٥)، بلدان الخلافة الشرقية (٧٦).\n(^٦) انظر المسند الصحيح: حديث ح (٢٦٩١)، و(٧٤٩٦).\n(^٧) المَوْصِل: بالفتح، كسر الصاد، مدينة على ضفة نهر دجلة، من أجل وأشهر مدن العراق.\nانظر: معجم البلدان (٥/ ٢٥٨)، وبلدان الخلافة الشرقية (١١٥) وما بعدها.\n(^٨) انظر: الأنساب (١/ ١٤٤).\n(^٩) بَلَد: بالتحريك، وربما قيل لها: بلط، مدينة قديمة على دجلة، فوق الموصل بينهما سبعة فراسخ، وهي اليوم قرية من أعمال الموصل يقال لها: بلد باشاي.\nانظر: معجم البلدان وتعليق الجندي عليه (١/ ٥٧٠).\n(^١٠) انظر: المسند الصحيح، ح (٥٣٧).","vol":"مقدمة","page":21},{"text":"١٨ - سمع بحران (^١) من: أبي عمر إمام مسجد حران (^٢).\n١٩ - سمع بالرُّها (^٣) من: عبد السلام بن أبي فروة الرهاوي (^٤).\n٢٠ - سمع بالرافقة (^٥) من: علي بن إسحاق العصفري المخضوب، وأبي الأزهر بكر بن محمد بن بكر الهروي (^٦).\n٢١ - سمع بحلب من: أبي جعفر الخزاز (^٧).\n٢٢ - سمع بالمِصِّيصَة (^٨) من: يوسف بن سعيد بن مسلم،\n_________\n(^١) حران: بلدة من الجزيرة، وهي تقوم على ملتقى الطرق التجارية في شرق الفرات ولا سيما طريق الشام وطريق الجزيرة.\nانظر: الأنساب للسمعاني (٢/ ١٩٥)، معجم البلدان (٢/ ٢٧١)، بلدان الخلافة الشرقية وحاشيته (ص ١٣٤).\n(^٢) انظر: المسند الصحيح، ح (٢٢٤٧).\n(^٣) الرُّها: بضم الراء وفتح الهاء، بلدة من بلاد الجزيرة بينها وبين حران ستة فراسخ، وهي اليوم تسمى بأورفا. انظر: الأنساب (٣/ ١٠٨) بلدان الخلافة الشرقية (١٣٥).\n(^٤) انظر: الأنساب (١/ ١٤٤).\n(^٥) الرافقة: بلدة متصلة بالرقة وهما على ضفة الفرات، وغلب اسم الرقة عليها، وهي من أعمال الجزيرة.\nانظر: معجم البلدان (٣/ ١٧)، بلدان الخلافة الشرقية (١٣٢).\n(^٦) انظر: المسند الصحيح (٧٧٧٣)، و(٨٢٨٧).\n(^٧) انظر: المسند الصحيح، ح (١١٧٠٩).\n(^٨) المصيصة: بالفتح ثم الكسر والتشديد، وياء سكنة، وصاد أخرى، مدينة على شاطيء جيحان =","vol":"مقدمة","page":22},{"text":"وهارون بن داود بن الفضل (^١).\n٢٣ - سمع بطَرَسوس (^٢) من: أبي سليمان إمام مسجد طرسوس (^٣).\n٢٤ - سمع بأنطاكية (^٤) من: محمد بن إبراهيم الصوري الضرير، ومحمد ابن سليمان البصري (^٥).\n٢٥ - سمع بحمص من: أحمد بن علي بن سعيد البغدادي، وأحمد ابن\n_________\n= من ثغور الشام بين أنطاكية وبلاد الروم تقارب طرسوس.\nانظر: معجم البلدان (٥/ ١٦١).\nوطرسوس والمصيصة تقعان بالقرب من الساحل الشمالي لخليج إسكندرونة على خمسة فراسخ من أذنة.\nانظر: بلدان الخلافة الشرقية (١٦١ - ١٦٢)، الروض المعطار (٥٥٤).\n(^١) انظر: المسند الصحيح (٣١٨٥).\n(^٢) طَرَسوس: بفتح أوله وثانيه، وسينين مهملتين بينهما واو ساكنة، بوزن قربوس، كلمة أعجمية رومية، ولا يجوز سكون الراء إلا في ضرورة الشعر لأن فَعْلول ليس من أبنيتهم، وهي مدينة بثغور الشام بين أنطاكية وحلب.\nمعجم البلدان (٤/ ٣١ - ٣٢).\nوهي تشرف على المدخل الجنوبي للدرب المشهور عبر طوروس المعروف بأبواب قليقية (كليلكية). انظر: بلدان الخلافة الشرقية (١٦٤).\n(^٣) انظر: المسند الصحيح، ح (١٠٨٧٢).\n(^٤) أنطاكية: بالفتح ثم السكون، والياء مخففة، قصبة العواصم من الثغور الشامية.\nانظر: معجم البلدان (١/ ٣١٦).\n(^٥) انظر: المسند الصحيح، ح (٦٥٠٢، ٧٠٠٠).","vol":"مقدمة","page":23},{"text":"الفرج بن سليمان أبي عتبة الحجازي، وعطية بن بقية بن الوليد (^١).\n٢٦ - سمع بدمشق -وقد دخلها عدة مرات (^٢) - من: أبي زرعة عبد الرحمن بن عمرو الدمشقي، وأحمد بن إبراهيم بن هشام الملاس، ويزيد ابن محمد بن عبد الصمد وغيرهم (^٣).\n٢٧ - سمع بقَيْسَارِيَّة (^٤) من: عمرو بن عثمان بن العباس بن الوليد الهجيمي (^٥).\n٢٨ - سمع بالرَّمْلَة (^٦) من: جعفر بن محمد بن أبي الفضل القلانسي، ومحمد بن عبد الحكم القطري، وموهب بن يزيد الرملي (^٧).\n٢٩ - سمع ببيت المقدس من: أحمد بن مسعود الخياط، ومحمد ابن\n_________\n(^١) انظر المسند الصحيح، ح (٢٥٤٩، -٦٨٢٢)، والأنساب (١/ ١٤٤).\n(^٢) انظر: السير (١٤/ ٤١٩).\n(^٣) انظر: ح (٢٦٤١)، ووفيات الأعيان (٦/ ٣٩٣).\n(^٤) قيسارية: بالفتح ثم السكون وسين مهملة وبعد الألف راء ثم ياء مشددة، بلدة على ساحل بحر الشام -البحر المتوسط- تعد من أعمال فلسطين. بينها وبين يافا ثلاثون ميلًا.\nانظر: معجم البلدان (٤/ ٤٧٨)، الروض المعطار (٤٨٦).\n(^٥) انظر: ح (٢٥٨١).\n(^٦) الرملة: مدينة عظيمة بفلسطين بينها وبين القدس ثمانية عشر ميلًا.\nانظر: معجم البلدان (٣/ ٧٩)، الروض المعطار (٢٦٨).\n(^٧) انظر: المسند الصحيح، ح (١٤٢٠)، والأنساب (١/ ١٤٤).","vol":"مقدمة","page":24},{"text":"النعمان بن بشير (^١).\n٣٠ - سمع بعَسْقَلان (^٢) من: أبي توبة مؤذن مسجد الجامع بها، ومن: آدم بن أبي إياس (^٣)، ومحمد بن عبد الوهاب العسقلاني. وقد ذكر أبو عوانة أنه قدم عسقلان ثلاث مرات (^٤).\n٣١ - سمع بأيلة (^٥) من: أبي سليمان داود بن سليمان بن أبي حجر (^٦).\n٣٢ - سمع بالمدينة النبوية من: محمد بن الحارث بن صالح المخزومي (^٧).\n٣٣ - سمع ببدر من: أبي محمد عبد الله بن محمد الأنصاري البلوي (^٨).\n٣٤ - سمع بمكة من: محمد بن علي بن زيد الصائغ، ومحمد\n_________\n(^١) انظر: المسند الصحيح، ح (٢٧٤٨)، و(٦٨٠).\n(^٢) عسقلان: بفتح أوله، وسكون ثانيه ثم قاف، وآخره نون، مدينة بالشام من أعمال فلسطين على ساحل البحر بين غزّة وبيت جبرين، ويقال لها: عروس الشام.\nانظر: معجم البلدان (٤/ ١٣٧).\n(^٣) انظر: المسند الصحيح، ح (١١٠٦٦)، التقييد (٢/ ٣١٦).\n(^٤) انظر: المسند الصحيح، ح (١٥٠٧).\n(^٥) أيلة: بالفتح، مدينة على ساحل بحر القُلْزُم -البحر الأحمر- مما يلي الشام، وقيل: هي آخر الحجاز وأول الشام. انظر: معجم البلدان (١/ ٣٤٧)، الروض المعطار (٧٠).\n(^٦) انظر: ح (٢٦٦٨).\n(^٧) انظر: ح (٢٦٩٠).\n(^٨) انظر: ح (٢٥٦٧).","vol":"مقدمة","page":25},{"text":"ابن عبد الله بن يزيد المقرئ، ومحمد بن إسحاق بن شَبُويه السجستاني، ووحشي محمد بن محمد الصُّوري، ونصر بن زكريا البلخي، ومحمد بن حماد الطِّهْراني (^١)، وقد ذكر أبو عوانة أنه حجَّ خمس مرات (^٢).\n٣٥ - سمع بصنعاء اليمن من: محمد بن مهل الصنعاني، ومحمد ابن على الصنعاني، والمسلم بن بشير بن عروة العوجري في كنيسة أبرهة (^٣).\n٣٦ - سمع في مدينة الفسطاط بمسجدها (^٤) من أبي الحسين محمد بن الحسين الأزدي (^٥).\n٣٧ - سمع بمصر من: إسحاق بن إبراهيم بن يونس البغدادي، وأحمد بن عبد الله بن صدقة، ويونس بن عبد الأعلى الصدفي، ومحمد وسعيد ابني عبد الحكم وطاهر بن خالد بن نزار، وعلي بن شيبة (^٦).\n_________\n(^١) انظر: ح (٢٥٦٨)، (٢٦٨٦)، (٢٨٧٠)، (٢٤٨٧)، (١٤٩١).\n(^٢) انظر: ح (٢٦٨٦)، معجم البلدان (١/ ٢١٢).\n(^٣) انظر: ح (٧٤١)، (٧٢٨٠)،) (٨٠٣٠).\n(^٤) مسجد الفسطاط: بناه عمرو بن العاص ﵁، إثر فتحه مصر، وبنائه مدينة الفسطاط عند رأس الدلتا جنوب بابليون، والفُسْطَاط: بضم أوله وسكون السين بعده، وقيل غير ذلك. انظر: معجم البلدان (٤/ ٣٠١).\n(^٥) انظر: ح (٢٦٧٤).\n(^٦) انظر: ح (٢٦٦٤)، (٢٦٦٥)، (٢٦٦٩)، (٢٩٣٩)، الأنساب للسمعاني (١/ ١٤٤)، التقييد (٢/ ٣١٨).","vol":"مقدمة","page":26},{"text":"وفيها تلقى أبو عوانة علوم الشافعي وسمع كتبه من إسماعيل بن يحيى المزني والربيع بن سليمان المرادي ثم عاد إلى إسفرايين وأظهر بها مذهب الشافعي، وكان أول من أظهره هناك (^١) وظل ينشر العلم إلى أن توفي بها رحمه الله تعالى على ما سنذكره في وفاته إن شاء الله تعالى.\nوهكذا نجد أبا عوانة قد طاف أقطار الدولة الإسلامية وتعب في كتابة الحديث، ولم يأل جهدًا في ذلك وصار إلى القرى بله المدن، وكان إذ يلتقي بالعلماء يذاكرهم ويدارسهم بما سمعه من شيوخ تلك البقاع التي زارها، ومن ذلك لقاؤه بأبي حاتم محمد بن إدريس الرازي.\nقال أبو عوانة: سألني أبو حاتم ما كتبت بالشام قدمتي الثالثة، فأخبرته بكتبتي مائة حديث لأحمد بن يحيى بن حمزة كلها عن أبيه، فساءه ذلك وقال: سمعت أنَّ أحمد يقول: لم أسمع من أبي شيئًا. فقلت: لا يقول \"حدثني أبي\" إنما يقول: \"عن أبيه إجازة\" (^٢). ومن ذلك أيضًا مناقشته للمزني وبيان أدلته في مسألة الإيمان والإسلام هل هما بمعنى واحد أم لا؟ (^٣).\nويبدو أن أبا عوانة قد شغله علم الحديث فأنفق حياته في تطلبه وكتابته، ومن ثَمَّ بَرَز فيه وأصبح إمامًا يرحل إليه، ويعتنى بسماع حديثه\n_________\n(^١) انظر: وفيات الأعيان (٦/ ٣٩٤)، السير (١٤/ ٤٢٠)، طبقات الشافعية للسبكي (٣/ ٤٨٧).\n(^٢) انظر: لسان الميزان (١/ ٢٩٥).\n(^٣) انظر: ح (٢٠٧).","vol":"مقدمة","page":27},{"text":"وجمعه، ولرب حديث يرويه أبو عوانة من نحو سبعين طريقًا عن عدد من الشيوخ متفرقين في الأمصار كما في حديث ابن عمر ﵁ في الغسل يوم الجمعة فيما سَيُبيَّن في أهمية الكتاب إن شاء الله تعالى.","vol":"مقدمة","page":28},{"text":"<span data-type='title' id=toc-17>المبحث الرابع: شيوخه:</span>\nرحلات أبي عوانة مكنته من لقاء طائفة كبيرة من الأئمة والحفاظ والنقاد ولكثرتهم نجد ابن الصلاح يقول بعد تسميته لبعضهم: \"خلقًا يُسئم تعدادهم\" (^١).\nوسمَّى الذهي عدة منهم ثم قال: \"وخلقًا كثيرًا، وينزل إلى أن يروي عن عبد الله بن أحمد (ت ٢٩٠ هـ)، وعبد الرحمن بن خراش (٢٨٣ هـ)، وعَبْدَان عبد الله بن أحمد بن موسى الأهوازي\" (ت ٣٠٦ هـ) (^٢).\nولذا يسوغ القول بأن ذكر أبي عوانة لبعض شيوخه بما لم يشتهروا به لا يُقْصَد منه إيهام كثرة الشيوخ، بل هو من التنويع في تسميتهم وعدم ذكرهم على صفة واحدة.\nومن ذلك تسميته لأبي داود السجستاني بالسِّجْزِي وهي نسبة على غير القياس (^٣).\nوقد حظي أبو عوانة بلقاء طائفة من جهابذة الحديث وفرسانه أمثال:\n١ - محمد بن يحيى الذهلي (ت ٢٥٨ هـ).\n٢ - محمد بن يحيى بن موسى الإسفراييني حَيويه (ت ٢٥٩ هـ).\n_________\n(^١) انظر: طبقات فقهاء الشافعية (٢/ ٦٨٠).\n(^٢) انظر: السير (١٤/ ٤١٨).\n(^٣) انظر: ح (٢٧٤٣).","vol":"مقدمة","page":29},{"text":"٣ - الحسن بن محمد بن الصبَّاح الزعفراني صاحب الشافعي (ت ٢٦٠ هـ).\n٤ - مسلم بن الحجاج النيسابوري القشيري (ت ٢٦١ هـ).\n٥ - إسماعيل بن يحيى المزني تلميذ الشافعي (ت ٢٦٤ هـ).\n٦ - أبو زرعة عبيد الله بن عبد الكريم الرازي (ت ٢٦٤ هـ).\n٧ - يونس بن عبد الأعلى الصدفي (ت ٢٦٤ هـ).\n٨ - السُّلمي أحمد بن يوسف الأزدي (ت ٢٦٤ هـ).\n٩ - على بن حرب الطائي (ت ٢٦٥ هـ).\n١٠ - يونس بن حبيب بن عبد القاهر الأصبهاني (ت ٢٦٧ هـ).\n١١ - محمد بن إسحاق الصاغاني (ت ٢٧٠ هـ).\n١٢ - محمد بن عثمان بن عبد الله بن وارة الرازي (ت ٢٧٠ هـ).\n١٣ - فَضْلَك: الفضل بن عباس الصائغ (ت ٢٧٠ هـ).\n١٤ - الربيع بن سليمان المرادي صاحب الشافعي (٢٧١ هـ).\n١٥ - يوسف بن سعيد بن مسلَّم المصيصي (ت ٢٧١ هـ).\n١٦ - سليمان بن سيف الطائي مولاهم أبو داود الحراني (ت ٢٧٢ هـ).\n١٧ - عباس بن محمد الدوري البغدادي (ت ٢٧١ هـ).\n١٨ - أبو داود سليمان بن الأشعث السِّجِسْتاني (ت ٢٧٥ هـ).\n١٩ - أبو حاتم محمد بن إدريس الحنظلي الرزاي (ت ٢٧٧ هـ).\n٢٠ - يعقوب بن سفيان الفسوي (ت ٢٧٧ هـ).\n٢١ - ابن أبي خيثمة أحمد بن زهير النسائي البغدادي (ت ٢٧٩ هـ).","vol":"مقدمة","page":30},{"text":"٢٢ - إبراهيم بن الحسين بن علي بن ديزيل (ت ٢٨١ هـ).\n٢٣ - إبراهيم بن إسحاق الحربي (ت ٢٨٥ هـ).\n٢٤ - أحمد بن شعيب النسائي (ت ٣٠٣ هـ).\nوأمثالهم من حفاظ عصره.\nولقي جماعة آخرين دون أولئك ممن يجمع حديثهم ويُحتج بهم أمثال:\n٢٥ - أحمد بن عبيد الله بن أبي رجاء الثَّغْري الطَرَسُوسِي المصِّيصِي (توفي في حدود ٢٥٠ هـ).\n٢٦ - أيوب بن إسحاق بن سافري (ت ٢٦٠ هـ).\n٢٧ - علي بن الحسين بن إبراهيم بن إشكاب العامري (ت ٢٦١ هـ).\n٢٨ - على بن سهل الرملي (ت ٢٦١ هـ).\n٢٩ - محمد بن إسحاق بن شَبُويه المروزي (ت ٢٦٢ هـ).\n٣٠ - إبراهيم بن أبي بكر بن أبي شيبة (ت ٢٦٥ هـ).\n٣١ - محمد بن عبد الملك الدقيقي الواسطي (ت ٢٦٦ هـ).\n٣٢ - أحمد بن عبد الحميد الحارثي (ت ٢٦٩ هـ).\n٣٣ - إبراهيم بن مرزوق الأموي البصري (ت ٢٧٠ هـ).\n٣٤ - العباس بن الوليد بن مَزْيَد العُذْرِي (ت ٢٧٠ هـ).\n٣٥ - على بن عثمان النفيلي (ت ٢٧٢ هـ).\n٣٦ - أحمد بن عصام الأصبهاني (ت ٢٧٢ هـ).\n٣٧ - محمد بن عبيد الله بن المنادي (ت ٢٧٢ هـ).","vol":"مقدمة","page":31},{"text":"٣٨ - أبو أمية محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي (ت ٢٧٣ هـ).\n٣٩ - محمد بن إسماعيل بن سالم الصائغ الكبير البغدادي نريل مكة (ت ٢٧٦ هـ).\n٤٠ - هلال بن العلاء بن هلال الباهلي الرقي (ت ٢٨٠ هـ).\n٤١ - إسحاق بن إبراهيم بن عبَّاد الدَّبَري الصنعاني (ت ٢٨٥ هـ).\n٤٢ - عمر بن شَبَّة النُّمَيْري (ت ٢٩٢ هـ).\nوأضراب هؤلاء ممن يحتج بهم.\nوهذان الضربان هم جل من روى عنهم أبو عوانة في هذا الكتاب.\nوله رواية نادرة عن بعض الشيوخ الضعفاء والمتروكين، منهم: يزيد بن محمد بن يزيد بن سنان الرُّهاوي، ومحمد بن نَهَار بن أبي المُحَيَّاة، وأحمد بن محمد بن يحيى الحضرمي الدمشقي، والكُديمي محمد ابن يونس بن موسى.\nوروى عن أبي محمد عبد الله بن محمد الأنصاري البلوي حديثًا واهيًا في زياداته على مسلم، وعلته البلوي.\nولوى حديثًا واحدًا عن أبي الأحوص إسماعيل بن إبراهيم أورده عنه موصولًا، ومعلقًا من طريق عمر بن مُدْرِك القاصّ، وكلاهما قد رميا بالكذب لكن لحديثهما عنده طرقًا أخرى صحيحة.\nوثمة شيوخ للمصنِّف لم نظفر فيهم بجرح أو تعديل، منهم:\n١ - أبو القاسم عبد الله بن شعيب الحراني.","vol":"مقدمة","page":32},{"text":"٢ - طاهر بن عمرو بن الربيع المصري.\n٣ - أبو بكر محمد بن أحمد الذَّارع.\nوقد ذكر الحافظ ابن حجر في نكته (^١) أنّ من فوائد المستخرجات: \"الحكم بعدالة من أخرج له فيه -أي صاحب المستخرج-، لأن المُخَرِّج على شرط الصحيح يلزمه أن لا يُخَرِّج إلا عن ثقة عنده، فالرجال الذين في المستخرج ينقسمون أقسامًا:\nأ- فمنهم من ثبتت عدالته قبل هذا المُخَرِّج، فلا كلام فيهم.\nب- ومنهم من طعن فيه غير هذا المُخَرِّج فينظر في ذلك الطعن إن كان مقبولًا فيقدم وإلا فلا.\nجـ- ومنهم من لا يعرف لأحد قبل المخرج فيه توثيق ولا تجريح فتخريج من يشترط الصحة لهم ينقلهم من درجة من هو مستور إلى درجة من هو موثوق، فيستفاد من ذلك صحة أحاديثهم التي يروونها بهذا الإسناد ولو لم يكن في ذلك المستخرج والله أعلم\".\nوكلام الحافظ منطبق على كتاب أبي عوانة هذا لاشتراطه الصحة كما سيأتي في تسمية الكتاب إن شاء الله تعالى.\n_________\n(^١) النكت (١/ ٣٢١).","vol":"مقدمة","page":33},{"text":"<span data-type='title' id=toc-18>المبحث الخامس: تلاميذه:</span>\nحدَّث عن أبي عوانة جماعة منهم:\n١ - إبراهيم بن إسحاق بن يوسف الأنصاري الأنماطي (ت ٣٠٣ هـ) (^١).\n٢ - أبو الحسن محمد بن محمد بن يحيى بن عامر الفقيه الصَّفار الإسفراييني (ت ٣٤٥ هـ) (^٢).\n٣ - أبو الوليد حسان بن محمد بن أحمد النيسابوري الفقيه (ت ٣٤٩ هـ) (^٣).\n٤ - أبو علي الحسين بن علي بن يزيد النيسابوري الحافظ (ت ٣٤٩ هـ) (^٤).\n٥ - يحيى بن منصور بن يحيى قاضي نيسابور (ت ٣٥١ هـ) (^٥).\n٦ - سليمان بن أحمد الطبراني (ت ٣٦٠ هـ) (^٦).\n_________\n(^١) انظر: التقييد لمعرفة السنن والمسانيد (٨/ ٣١٢)، سير أعلام النبلاء (١٤/ ١٩٣)، طبقات المفسرين للداودي (١/ ٧).\n(^٢) انظر: الأنساب للسمعاني (٣/ ٥٤٧).\n(^٣) انظر: وفيات الأعيان (٦/ ٣٩٣)، سير أعلام النبلاء (١٥/ ٤٩٢)، مرآة الجنان لليافعي (٢/ ٣٤٣).\n(^٤) انظر: سير أعلام النبلاء (١٦/ ٥١)، تاريخ بغداد (٨/ ٧١).\n(^٥) انظر: سير أعلام النبلاء (١٦/ ٢٨)، العبر (٢/ ٢٩٣)، شذرات الذهب (٣/ ٩).\n(^٦) انظر: المعجم الصغير (٢/ ١٣٠)، سير أعلام النبلاء (١٦/ ١١٩).","vol":"مقدمة","page":34},{"text":"٧ - أبو أحمد عبد الله بن عدي بن عبد الله الجرجاني (ت ٣٦٥ هـ) (^١).\n٨ - أحمد بن علي الحنفي الرازي الحافظ (ت ٣٧٠ هـ) (^٢).\n٩ - أبو بكر أحمد بن إبراهيم بن إسماعيل الجرجاني الإسماعيلي (ت ٣٧١ هـ) (^٣).\n١٠ - الحسين بن علي التميمي النيسابوري حُسَيْنَك (ت ٣٧٥ هـ) (^٤).\n١١ - أبو أحمد محمد بن أحمد بن حسين الغطريفي (ت ٣٧٧ هـ) (^٥).\n١٢ - وسمع منه ابنه أبو مصعب محمد، وابن ابنه شافع (ت ٣٧٨ هـ).\nوجماعة آخرون خاتمتهم ابن ابن أخته أبو نعيم عبد الملك بن الحسن الإسفراييني، وقد أجاز له أبو عوانة ولجماعة معه بجميع كتبه ومسموعاته، وقد تقدم بيان ذلك في الكلام على أسرة أبي عوانة.\n_________\n(^١) انظر: سير أعلام النبلاء (١٦/ ١٥٤)، دول الإسلام (١/ ٢٦٦)، طبقات الشافعية للسبكي (٣/ ٣١٥).\n(^٢) سير أعلام النبلاء (١٦/ ٣٤٠)، الفهرست لابن النديم (٢٩٣)، الوافي بالوفيات (٧/ ٢٤١).\n(^٣) انظر: معجم الإسماعيلي (٢/ ٧٩٦)، سير أعلام النبلاء (١٦/ ٢٩٢).\n(^٤) انظر: تاريخ بغداد (٨/ ٧٤)، طبقات الشافعية للأسنوي (١/ ٤١٩)، سير أعلام النبلاء (١٤/ ٤١٩، ١٦/ ٤٠٧).\n(^٥) انظر: سير أعلام النبلاء (١٤/ ٤١٩)، تذكرة الحفاظ (٣/ ٩٧١)، لسان الميزان (٥/ ٣٥).","vol":"مقدمة","page":35},{"text":"<span data-type='title' id=toc-19>المبحث السادس: مكانته العلمية وثناء العلماء عليه:</span>\nأبو عوانة إمام أطبق العلماء على إمامته وجلالته، والثناء عليه فمن ذلك:\nقول الحاكم أبي عبد الله فيه: \"من علماء أصحاب الحديث وأثباتهم، ومن الرحالة في أقطار الأرض لطلب الحديث\" (^١).\nوقال السمعاني: \"من مشاهير المحدثين أبو عوانة يعقوب بن إسحاق ابن إبراهيم بن يزيد الإسفراييني الحافظ، أحد حفاظ الدنيا، ومن رحل في طلب الحديث وعني بجمعه وتعب في كتابته .. وكان زاهدًا عفيفًا متعبدًا متقللًا\" (^٢).\nوقال ياقوت الحموي: \"أحد الحفاظ الجوالين … وكان من أهل الاجتهاد والطلب والحفظ\" (^٣).\nوقال ابن خَلِّكَان: \"كان أبو عوانة أحد الحفاظ الجوالين المكثرين\" (^٤).\nوأثنى عليه الذهبي في كتبه، فقال في التذكرة: \"الحافظ الثقة الكبير\" (^٥).\nوقال في العبر: \"وكان مع حفظه فقيهًا شافعيًا إمامًا\" (^٦).\n_________\n(^١) انظر: التقييد لمعرفة الرواة والسنن والمسانيد (٢/ ٣١٦).\n(^٢) الأنساب (١/ ١٤٣).\n(^٣) معجم البلدان (١/ ٢١١).\n(^٤) وفيات الأعيان (٦/ ٣٩٣).\n(^٥) تذكرة الحفاظ (٣/ ٧٧٩).\n(^٦) العبر (١/ ٤٧٣).","vol":"مقدمة","page":36},{"text":"وقال في السير: \"الإمام الحافظ الكبير الجوَّال … أكثر الترحال، وبرع في هذا الشأن، وبذَّ الأقران\" (^١).\nوذكره فيمن يعتمد قوله في الجرح والتعديل (^٢).\nوقال اليافعى: \"كان مع حفظه فقيهًا شافعيًّا\" (^٣).\nوقال السبكي: \"الحافظ الكبير الجليل\" (^٤).\nوقال الإسنوي: \"كان إمامًا كبيرًا، عالمًا، حافظًا، رحالًا إلى الآفاق\" (^٥).\nوقال ابن كثير: \"كان من الحفاظ المكثرين والأئمة المشهورين\" (^٦).\nوقال ابن تغري بردي: \"الحافظ المحدث، كان إمامًا، طاف البلاد … وكان زاهدًا عابدًا ﵁\" (^٧).\nوقال ابن العماد: \"ثقة جليل .. وكان مع حفظه فقيهًا شافعيًّا إمامًا\" (^٨).\n_________\n(^١) السير (١٤/ ٤١٧).\n(^٢) ذكر من يعتمد قوله في الجرح والتعديل ص: (٥٠).\n(^٣) مرآة الجنان (٢/ ٢٦٩).\n(^٤) طبقات الشافعية الكبرى (٣/ ٤٨٧).\n(^٥) طبقات الشافعية (٢/ ٢٠٣ - ٢٠٤).\n(^٦) البداية والنهاية (١١/ ١٧٠).\n(^٧) النجوم الزاهرة في ملوك مصر والقاهرة (٣/ ٢٥٠).\n(^٨) شذرات الذهب (٢/ ٢٧٤).","vol":"مقدمة","page":37},{"text":"<span data-type='title' id=toc-20>المبحث السابع: عقيدته:</span>\nكان -رحمه الله تعالى- على العقيدة السلفيَّة: عقيدة أهل السنَّة والجماعة في جميع أبواب الاعتقاد.\nومن أظهر الأدلة على عقيدته تراجمه المفصَّلة لأبواب العقيدة، في كتاب الإيمان، وقد عقد -رحمه الله تعالى- أبوابًا في الردِّ على الجهمية في نهاية كتاب الإيمان مما يدلُّ على أنه لم يكن معتقدًا لعقيدة السلف فحسب؛ بل كان داعيةً إليها، غيورًا عليها، منافحًا عنها، بدأ بتراجم كتاب الإيمان، فترجم في الباب الأول لإثبات القدر وشرائع الإيمان، وفيه: الردُّ ضمنًا على أوَّل بدعة ظهرت في الإسلام وهي: نفي القدر.\nثم ترجم -من الباب الثاني إلى الباب السابع والعشرين- لماهية الإسلام والإيمان ومستلزماتهما، ومسائل الإيمان من أنّه قول وعمل واعتقادٌ، وأنّه يزيد وينقص، وبيان المعاصي التي يخرج صاحبها من الإيمان حال ارتكابها، وبيان الأعمال والأخلاق التي تُضَاد الإيمان، ونحو ذلك من مسائل الإيمان.\nثم أشار -رحمه الله تعالى- في الباب الثامن والعشرين والباب التاسع والعشرين -إلى عقيدة أهل السنة والجماعة فيمن يدخل الجنة، وضمَّنها إثبات الشفاعة للنبي ﷺ التي تنكرها بعض الطوائف المخالفة لأهل السنة والجماعة.\nوفي الباب الثلاثين إلى الباب الثاني والثلاثين ترجم لأشراط الساعة،","vol":"مقدمة","page":38},{"text":"والأمور التي تسبق أهوال القيامة وهي من المغيَّبات التي يؤمن بها أهل السنة والجماعة.\nثم تعرَّض -في الباب الثالث والثلاثين والرابع والثلاثين- لصفة مبعث النبي ﷺ، وأحواله قبل البعثة، ونشأته ﷺ وما كان فيها من أحوال وأمورٍ أهَّلته ﷺ للنبوة، وتلقي الرسالة من غسل قلبه ﷺ بماء زمزم، ثم ذكر الإسراء والمعراج وما لقي في السموات من الأنبياء، وفرض الصلوات، وغير ذلك.\nثمَّ ابتدأ -من الباب الخامس والثلاثين إلى نهاية كتاب الإيمان- بعقد أبوابٍ في الردِّ على الجهمية أثبت -من خلالها- عقيدة أهل السنة والجماعة في الجنة والنار وأنهما مخلوقتان موجودتان وإثبات عذاب القبر، ونحوها من المغيَّبات.\nوعقيدتهم في الأسماء والصفات من أنهم يثبتون لله ﷿ ما أثبته لنفسه، وما أثبته له رسوله ﷺ من غير توهُّم تشبيه أو تكييف، ومن غير تعطيل أو تأويل.\nثم تعرَّض ضمن تراجمه في تلك الأبواب لمسألة رؤية الله ﷾ في الآخرة، ولشفاعة النبي ﷺ، والأنبياء عليهم الصلاة والسلام، والمؤمنين، وصفة الشفاعة، ومن يستحقُّها، وصفة الصراط، ومن يخرج من النار، ومن يخلَّد فيها، ونحو ذلك مما تجده في تلك الأبواب المشار إليها.\nوتلك التراجم التي أثبت فيها اعتقاد أهل السنة والجماعة في تلك","vol":"مقدمة","page":39},{"text":"المسائل، شملت -ضمنًا- الردَّ على ألوانٍ من البدع التي خالف أصحابها أهل السنة والجماعة، كالقدرية، والمرجئة، والجهمية، والمعتزلة، والخوارج ومن سلك مسلكهم.\nكلُّ منصفٍ يتأمَّل تراجمه وعباراته يجزم بأنَّه -رحمه الله تعالى- كان على عقيدة صحيحة نقية من الشوائب والبدع.\nومما يدل على ذللث أيضا مقدمته للكتاب فقد قال في مستهل كتابه: \"وسمعت بعض أصحابنا يذكر هذا التحميد، فقال: الحمد لله الذي ابتدأ الخلق بنعمائه، وتغمَّدهم بحسن بلائه، فوفق كلَّ امرئٍ منهم في صباه على طلب ما يحتاج إليه من غذائه، وسخَّر له من يكلؤه إلى وقت استغنائه، ثم احتجَّ على من بلغ منهم بآلائه وأعذر إليهم بأنبيائه، فشرح صدر من أحبَّ هداه من أوليائه، وطبع على قلب من لم يُرِدْ إرشاده من أعدائه، الذي لم يزل بصفاته وأسمائه الذي لا يشتمل عليه زمان، ولا\nيحيط به مكان، ثم خلق الأماكن والأزمان، ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ﴾ (^١)، فقدَّرها أحسن تقدير، واخترعها عن غير نظير، لم يرفعها بعَمَدٍ، ولم يستعن عليها بأحد، زيَّنها للنَّاظرين، وجعل فيها رجومًا للشياطين، فتبارك الله أحسن الخالقين، تعالى عن أن يُطْلَقَ في وصفه آراء المتكلِّفين، أو أن يُحَكَّمَ في\n_________\n(^١) سورة فصّلت - الآية (١١).","vol":"مقدمة","page":40},{"text":"دينه أهواء المقلِّدين، فجعل القرآن إمامًا للمتَّقين، وهدى للمؤمنين، وملجأ للمتنازعين، وحاكمًا بين المختلفين، ودعا أولياءه المؤمنين إلى اتِّباع تنزيله، وأمر عباده عند التَّنارع في تأويله بالرجوع إلى قول رسوله ﷺ، بذلك نطق محكم كتابه، إذ يقول جلَّ ثناؤه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾ (^١).\nأحمده حمدًا يبلغ رضاه، ويَحْتبِس آلاه، ويكافي نعماه، وأستعينه على رعاية ما استحفظنا من ودائعه، وحفظ ما استودعنا من شرائعه، وأؤمن به إيمان من أخلص عبادته، واستشعر طاعته، وأتوكل عليه توكل من انقطع إليه، ثقةً به، ورغبةً فيما لديه، وأشهد أن لا إله إلا الله وحده لا شريك له، شهادة معترفٍ له بالربوبية والتوحيد، مقرٍ له بالعظمة والتمجيد، خائفٍ من إنجاز ما قُدِّم إليه من الوعيد، وأشهد أن محمَّدًا عبده ورسوله، اصطفاه لنفسه وليًّا، وارتضاه لخلقه نبيًّا، فوجده على حفظ ما ضَمَّنه قويًّا، وبأداء ما استودعه مليًّا، وبالدعاء إلى ربه حَفيًّا، متوقِّفًا عند ورود المشكلات، مشمِّرًا عند تجلِّى الشبهات، لا يرعوي لمن عذله، ولا يلوي على من خذله، ولا يطيع غير من أرسله، يصدع بالأمر، ويطفي نار الكفر لم تأخذه في الله لومة لائم.\n_________\n(^١) سورة النساء - الآية (٥٩).","vol":"مقدمة","page":41},{"text":"وإنَّ فَرْضَ الله اتباع أمر رسوله، والتسليم لحكمه، فإن الله لم يجعل لأحد بعده إلَّا اتباعه، وأنه لا يلزم قولٌ بكل حالٍ إلا بكتاب الله ﷿ أو سنَّة رسوله ﷺ، وأنَّ ما سواهما تَبَعٌ لهما، وأنَّ فَرْضَ الله علينا وعلى من بعدنا وقبلنا في قبول الخبر عن رسول الله ﷺ\" (^١).\nفهذا التحميد فيه الإيمان بربوبية الله، فهو الخالق الرازق المدبِّر المسخِّر …، والإيمان بألوهية الله ﷿، والتسليم لأمره، وأمر رسوله ﷺ، وردِّ الأمر عند التنارع إلى شرع الله لا في اتباع الرأي والهوى.\nوفيه أيضًا الإيمان بأسماء الله وصفاته، فالله مستوٍ على عرشه، بائن من خلقه استواءً يليق بجلاله وعظمته.\nوأن فرض الله اتباع أمر رسوله، والتسليم لحكمه، فإن الله لم يجعل لأحد بعده إلَّا اتباعه، وأنه لا يلزم قولٌ بكلِّ حال إلا بكتاب الله أو سنة رسوله ﷺ، وما سواهما تبعٌ لهما ....\nإلى غير ذلك مما يستنبط من هذا التحميد مما عليه أهل السنة والجماعة.\nومما يدل على نقاء اعتقاده ﵀ ونصرته لعقيدة أهل السنة ما أورده الذهبي في ترجمة أبي خليفة الفضل بن الحباب الجمحي البصري حيث قال: \"قال أبو نعيم عبد الملك بن الحسن الإسفراييني -ابن أخت\n_________\n(^١) انظر: مقدمة المصنف: (١/ ١٨).","vol":"مقدمة","page":42},{"text":"أبي عوانة (^١) -: سمعت أبي يقول لأبي علي النيسابوري الحافظ: دخلت أنا وأبو عوانة البصرة، فقيل: إنَّ أبا خليفة قد هُجِر، ويُدَّعى عليه أنه قال: القرآن مخلوقٌ. فقال أبو عوانة: يا بُنيَّ! لا بدَّ أن ندخل عليه. قال: فقال له أبو عوانة: ما تقول في القرآن؟ فاحمرَّ وجهه وسكت. ثم قال: القرآن كلام الله غير مخلوق. ومن قال مخلوق، فهو كافر، وأنا تائب إلى الله من كل ذنب إلا الكذب، فإني لم أكذب قط، أستغفر الله.\nقال: فقام أبو عليِّ إلى أبي فقبل رأسه. ثم قال أبي: قام أبو عوانة إلى أبي خليفة، فقبَّل كتفه\" (^٢).\nونحو هذا ما ذكره -أيضًا- عن الحكم قال: سمعت يحيى بن منصور القاضي يقول: سمعت أبا عوانة ﵀ يقول: دخلت على أبي إبراهيم المزني في مرضه الذي مات فيه فقلت له: ما قولك في القرآن؟ قال: كلام الله غير مخلوق. فقلت: هلا قلت هذا قبل هذا؟! قال: لم يزل هذا قولي فيه لأنَّ الشافعي كان ينهانا عن الكلام فيه -يعني البحث والجدال في ذلك- (^٣).\nوهكذا يكون أثر العلم على أهله إذ جعلوا كتاب الله وسنة نبيِّه محمد ﷺ نورًا وإمامًا، واتبعوا ولم يبتدعوا.\n_________\n(^١) كذا في السير، وهذا خطأ، والصواب أن عبد الملك ابن ابن أخت أبي عوانة، فلعل \"ابن\" الثانية ساقطة، وقد ذكره الذهبي على الصواب في موضع آخر من سيره (١٤/ ٤١٩)، وقال عنه أيضًا في (١٧/ ٧١) حدث عن خال أبيه الحافظ أبي عوانة.\n(^٢) السير (١٤/ ١٠).\n(^٣) انظر: مختصر العلو (٢٣٣).","vol":"مقدمة","page":43},{"text":"<span data-type='title' id=toc-21>المبحث الثامن: دراسة فقه المصنف من خلال تراجم أبوابه:</span>\nلم تقف شخصية أبي عوانة عند معرفة الحديث وحفظه وروايته، بل اتسعت دائرته العلمية إلى ما هو أكثر من ذلك، فقد كان مع حفظه ﵀ فقيها مجتهدا، ولا شك أن هذا يعد من الخصال العزيزة التي قل أن تجتمع في عالم واحد، أعني الجمع بين الفقه والحديث على وجه التوسع، حتى قال الإمام الشافعي ﵀ لأحد تلامذته: \"تريد أن تحفظ الحديث وتكون فقيها؟ هيهات، ما أبعدك من ذلك\" (^١).\nقال البيهقي ﵀ معلِّقًا على قولِ الشافعي: إنما أراد به حفظه على رسم أهل الحديث، من حفظ الأبواب والمذاكرة بها وذلك علم كثير، إذا اشتغل به فربما لم يتفرغ إلى الفقه .. \" (^٢).\nلكن الله ﵎ قد منّ بهذا على خلق من عباده، كان منهم الحافظ أبو عوانة ﵀.\nوقد مرَّ الإمام أبو عوانة ﵀ بمراحل في تعلم الفقه والإمامة فيه.\nفأما المرحلة الأولى: فهى التفقه بفقه الشافعي وأخذه عن كبار أصحاب الشافعي، فسمع كتب الشافعي من إسماعيل بن يحيى المزني (^٣)\n_________\n(^١) مناقب الشافعي للبيهقي (٢/ ١٥٢).\n(^٢) المصدر نفسه.\n(^٣) انظر: ترجمته في السير (١٢/ ٤٩٢).","vol":"مقدمة","page":44},{"text":"صاحب المختصر، والربيع بن سليمان المرادي (^١)، وكانا من كبار تلاميذ الشافعي والآخذين عنه (^٢).\nولما عاد أبو عوانة إلى إسفرايين؛ أظهر هناك فقه الشافعي ونشره بين الناس، وعده المؤرخون أول من أدخل فقه الشافعي إلى تلك الناحية، كما نص على ذلك الذهبي (^٣)، والسبكي (^٤)، والسخاوي (^٥) وغيرهم.\nومن خلال النظر إلى هذه المرحلة وكونها أخذت حقبة من الزمن من حياة الإمام أبي عوانة ﵀، نجد عناية أئمة الشافعية بشخصيته واعتباره من فقهائهم وأئمة المذهب عندهم، فقد نص غير واحد من الأئمة على انتسابه إلى المذهب الشافعي:\nقال الذهبي: \"وكان مع حفظه فقيها شافعيًّا إمامًا\" (^٦).\nكذا قال اليافعي (^٧) وابن العماد (^٨) وغيرهم، وترجم له في كتب\n_________\n(^١) انظر: ترجمته في تهذيب الكمال (٩/ ٨٧).\n(^٢) انظر: السير (١٤/ ٤٢٠).\n(^٣) انظر: السير (١٤/ ٤٢٠).\n(^٤) انظر: طبقات الشافعية الكبرى (٢/ ٤٨٧).\n(^٥) انظر: الإعلان بالتوبيخ (ص ١٩٠).\n(^٦) انظر: العبر في أخبار من غبر (١/ ٤٧٣).\n(^٧) انظر: مرآة الجنان (٢/ ٢٦٩).\n(^٨) انظر: شذرات الذهب (٤/ ٨٠).","vol":"مقدمة","page":45},{"text":"طبقات الشافعية (^١)، والحافظ ابن حجر يذكره ضمن فقهاء الشافعية (^٢).\nوأما المرحلة الثانية: فهي بلوغ أبي عوانة ﵀ درجة الإمامة وحسن النظر في الأدلة، التي من خلالها استطاع أن يستنبط الأحكام من الأحاديث، ومما يدل على ذلك صنيعه في تراجم أبواب كتابه المستخرج، التي أبانت عن فقه وحسن نظر في الأحاديث ودلالاتها، ولذلك تعددت اختياراته ﵀، فتارة يوافق الجمهور، وتارة يخالفهم، وتارة يوافق الإمام الشافعي ويتأثر بمذهبه، وتارة يخالفه.\nوهذا كله بحسب الاجتهاد في كل مسألة بالنظر للأدلة والنصوص.\nولتقرير ذلك نحتاج إلى عرض جملة من الأبواب والتراجم ليظهر للقارئ فقه أبي عوانة في تراجمه في المستخرج:\nأولًا: الأبواب المتعلقة بالأحكام الفقهية.\nثانيًا: الأبواب المتعلقة بالعقائد والآداب والفضائل وغيرها.\nأما ما يتعلق بالأحكام الفقهية فيمكن تقسيمه قسمين:\n_________\n(^١) انظر: طبقات الفقهاء الشافعية لابن الصلاح (٢/ ٦٧٩)، طبقات الشافعية الكبرى للسبكي (٣/ ٤٨٧ - ٤٨٨)، طبقات الشافعية للأسنوي (٢/ ٢٠٣ - ٢٠٤)، طبقات الفقهاء الشافعيين لابن كثير (١/ ٢٣٥ - ٢٣٦)، طبقات الشافعية لابن قاضي شهبة (١/ ١٠٤).\n(^٢) انظر: الفتح (٩/ ١٢).","vol":"مقدمة","page":46},{"text":"القسم الأول: الاختيارات التي وافق فيها أبو عوانة ﵀ مذهب الإمام الشافعي ﵀، ومن الأمثلة على ذلك:\nذكر أبو عوانة ﵀ في كتاب البيوع أنه لا يجوز بيع الثمر حتى يبدو صلاحه (^١) وهو:\n١ - في النخل وما شابهه من الثمار أن تحمر أو تصفر أو يطيب أكله.\n٢ - في الزرع حتى يبيضّ، ويأمن العاهة.\nقال الشافعي ﵀: \"ولا يحل بيعه قبل أن يبدو صلاحه\"،\nوقال مبينا معنى الصلاح كما جاء في الحديث: \"أن يحمر ويصفرّ\"، ثم بين بدوّ الصلاح في كل ثمرة (^٢)، ثم ذكر أبو عوانة مسألة لها تعلق بهذه المسألة، وهي بيع الزرع قبل أن يسنبل بأنه يجوز إذا أراد قطعه في الحال، وقد نص على هذا الإمام الشافعي (^٣).\nوقال ﵀ باب حظر بيع المعاومة (^٤)، فبين أبو عوانة -\n_________\n(^١) انظر: باب حظر الثمر حتى يبدو صلاحها واستواؤها (تبويب حديث ٥٤٣٩)، وباب بيان تفسير بدو الصلاح في الثمرة، وأنه لا يحل بيعها حتى يؤكل منها، وعن بيع النخل حتى يحرز (تبويب حديث ٥٤٤٦)، وبيان حظر بيع السنبل حتى يبْيضّ، ويأمن العاهة (تبويب حديث ٥٤٥٨).\n(^٢) انظر: كتاب الأم (٣/ ٥٨) في كتاب البيوع، باب القت الذي يحل فيه بيع الثمار.\n(^٣) المرجع السابق (٣/ ٨٢)، باب بيع القمح في سنبله.\n(^٤) انظر: باب حظر بيع المعاومة (تبويب حديث ٥٥٢٢).","vol":"مقدمة","page":47},{"text":"﵀ أنَّ هذا البيع ممنوعٌ لما فيه من الغرر، والجهالة، وبه قال الشَّافعي (^١).\nقال أبو عوانة ﵀: \"بيان الحكم في نفقة المرأة على زوجها إذا حبسها عنها، والإباحة لها أخذها من ماله بالمعروف ولولدها من غير علمه\" (^٢)، وهذا مذهب الشافعي (^٣).\nقال أبو عوانة ﵀: \"وبيان حظر أخذ الإبل الضوال، والدليل على أنّه إنْ أخذها وجب ردُّها على صاحبها، وإنْ ذهبت منه أو استهلكها وجب عليه ردُّ قيمتها عليه، وعلى أَنّ البعير إذا كان بمهلكة لا ماء عنده جاز له أخذه ليردّه على صاحبه … \" (^٤).\nقال الشافعي ﵀: \"وإذا وجد الرجل ضالة الإبل لم يكن له أخذها، فإن أخذها ثمّ أرسلها حيث وجدها فهلكت، ضمن لصاحبها قيمتها … \" (^٥).\nومن ذلك قوله ﵀ في كتاب الصيد: \"باب بيان إباحة صيد\n_________\n(^١) انظر: الأم (٣/ ١٠٥) في كتاب البيوع، باب بيع الآجال.\n(^٢) انظر: الباب الثاني من كتاب الأحكام (تبويب حديث ٦٨٢٩).\n(^٣) انظر: الأم (٥/ ١٤٥).\n(^٤) انظر: الباب العاشر من كتاب الأحكام (تبويب حديث ٦٨٩٠).\n(^٥) الأم (٤/ ٨٤).","vol":"مقدمة","page":48},{"text":"دواب البحر .... \" (^١).\nفهذا التبويب من المصنف يدل على أنه يذهب إلى جواز صيد دواب البحر مطلقا، حيث لم يخص بكلامه دابة من دابة، وهو مذهب الإمام الشافعي الذي نص عليه في كتاب الأم: قال ﵀: \"كل ما كان يعيش في الماء من حوت أو غيره بم فأخذه ذكاته\" (^٢).\nالقسم الثاني: الاختيارات التي خالف فيها أبو عوانة ﵀ مذهب الإمام الشافعي ﵀.\nفقد كان يجتهد في بعض المسائل، وربما كان ذلك خلاف قول الشافعي ومذهبه، وهذه بعض أمثلةٍ على ذلك:\n١ - ترجم في الباب الثاني من كتاب الطهارة بإيجاب حلق العانة، وقص الشارب، وتقليم الأظفار، وقف الإبط، والتوقيت فيها، ومنه الختان، والسواك، وغسل البراجم وانتقاص الماء. والشافي -رحمه الله تعالى- لا يقول بالوجوب في بعض ذلك كنتف الإبط، وتقليم الأظفار، كما أشار إليه النووي ﵀ في شرح مسلم (^٣).\n_________\n(^١) انظر: تبويب حديث (٨٠٥٨).\n(^٢) الأم: (٢/ ٣٥٩، ٢/ ٣٢١)، وهذا الذي نقلته عن الشافعي من حل جميع صيد البحر؛ هو أصح الأقوال عند الشافعية، نص عليه شيخ المذهب النووي ﵀، انظر: روضة الطالبين (٢/ ٥٤٢)، والمجموع شرح المهذب (٩/ ٣٣)، كلاهما للنووي.\n(^٣) انظر: شرح صحيح مسلم للنووي (٣/ ١٤٨ - ١٤٩)، والمجموع (١/ ٢٨٣ - ٣٠٩).","vol":"مقدمة","page":49},{"text":"وقال ﵀ في كتاب الصلاة باب: \"الدليل على إجازة صلاة الشاك فيها إذا كان أكثرُ وَهْمِه أنه الصواب، وإن لم يرجع إلى يقينه، إذا سجد سجدتي السهو، وصفة سجوده، وأنه يسجدهما بعد ما يسلم\" (^١).\nفخالف الشافعية هنا في مسألتين:\nالأولى: العمل إذا شك المصلي، فعندهم (وكذلك الجمهور) الواجبُ هو الرجوعُ إلى اليقين، ولا يجزؤه التحَرِّي.\nالثانية: موضع سجود السهو، فعند الشافعية سجود السهو كله قبل السلام.\nوالمصنف يوافق الإمام أحمد في كلتا المسألتين المذكورتين (^٢).\nوقال أيضًا: \"باب إيجاب سجدتي السهو على الساهي في صلاته، وعلى من زاد فيها أو نقص\" (^٣).\nفالقول بوجوب سجود السهو هو مذهب الحنفية، وليس بواجب عند الشافعية (^٤).\n_________\n(^١) انظر: تبويب حديث (١٩٦١).\n(^٢) انظر: الأم (١/ ١٥٤ - ١٥٥)، باب سجود السهو، الاستذكار (٤/ ٣٦٣ - ٣٦٤)، مختصر خلافيات البيهقي (٢/ ١٨٧).\n(^٣) انظر: تبويب حديث (١٩٨٤).\n(^٤) انظر: مختصر الخلافيات (٢/ ١٩٥).","vol":"مقدمة","page":50},{"text":"وقال أيضًا في الباب السابق: \"الدليل على أن المصليَ إذا رجع إلى اليقين بأنه زاد في صلاته ركعة، سجد سجدتي السهو بعد ما يسلم .... \" (^١).\nفخالف الشافعيةَ في موضع السجود -كما سبق-.\nوقول المصنف هنا أقرب إلى مذهب الحنابلة (^٢).\nوقال أيضًا: \"باب وجوب صلاة الكسوف\" (^٣).\nفخالفَ الشافعيةَ -بل الجمهورَ- بالقول بالوجوب، قال الحافظ ابن حجر في مشروعية صلاة الكسوف: \"وهو أمر متفق عليه، لكن اخْتُلِفَ في الحكم وفي الصفة، فالجمهور على أنها سنةٌ مؤكدةٌ، وصرَّح أبو عوانة في (صحيحه) بوجوبها، ولم أَرَه لغيره إلا ما حكي عن مالك أنه أجراها مجرى الجمعةِ، ونقل الزينُ ابنُ المُنَيِّر عن أبي حنيفة أنّه أَوْجَبَها، وكذا نقل بعضُ مصنفي الحنفية أنها واجبة\" (^٤).\n_________\n(^١) انظر: تبويب حديث (١٩٨٤).\n(^٢) انظر: الأوسط (٣/ ٢٨٥ - ٢٨٧).\n(^٣) انظر: تبويب حديث (٢٤٨٣).\n(^٤) فتح الباري (٢/ ٦١٢).\nتنبيه: ما نقله ابنُ المنيّر عن أبي حنيفة ﵀ من إيجاب صلاة الكسوف هو قولُ بعضِ مشايخهم، وأما الأصح عند الحنفية فكونها سنة.\nانظر: (تحفة الفقهاء) لعلاء الدين السمرقندي (١/ ٢٩٦)، حاشية الشلبي على (تبيين الحقائق شرح كنز الدقائق) (١/ ٢٢٨)، البناية في شرح الهداية (٣/ ١٥٨).","vol":"مقدمة","page":51},{"text":"وقال أبو عوانة ﵀ في كتاب الأحكام: \" … بيان الخبر الدال على إبطال الحكم بقول السكران وما يلفظ ويقرُّ به على نفسه .... \" (^١).\nخلافًا لما ذهب إليه الشافعي، قال الشافعي: \" … ولو شرب رجل خمرًا أو نبيذًا مسكرًا، فسكر لزمه ما أَقرَّ به\" (^٢).\nوقال -أيضًا-: \"ومن شرب خمرًا أو نبيذًا فأسكره فطلّق لزمه الطلاق والحدود كلها … \" (^٣).\nوقد وافق المصنفُ في ذلك الحنابلة (^٤).\nثانيًا: فقهه واستنباطاته في أبواب العقائد والأحكام والآداب والفضائل وغيرها.\nظهر في تراجم الإمام أبي عوانة ﵀ عنايته بدلالة الأحاديث وتعظيمه لها، مع وضوح في العبارة وصراحة في الدلالة، وهذا غالب في تراجمه ﵀.\nومن ذلك قوله ﵀ في كتاب فضائل القرآن: باب ثواب الماهر بالقرآن والحافظ له … (^٥)، وساق تحته حديث عائشة ﵂\n_________\n(^١) انظر: الباب السابع عشر من كتاب الأحكام (انظر: تبويب حديث ٦٩١٨).\n(^٢) الأم (٣/ ٢٦٩).\n(^٣) الأم (٥/ ٣٦٤).\n(^٤) انظر: المغني (٧/ ٢٦٣)، الإنصاف (١٢/ ١٣٢).\n(^٥) انظر: تبويب حديث (٤٢٣٩).","vol":"مقدمة","page":52},{"text":"عن النبي ﷺ \"الذي يقرأ القرآن وهو ماهر مع السفرة الكرام البررة، والذي يقرأ القرآن -قال هشام: وهو عليه شديد. وقال شعبة: وهو عليه شاق. فله أجران\" (^١).\nوقوله في كتاب صلة الأرحام باب بيان ثواب المتحابين في الله ﷿ (^٢)، وساق حديث أبي هريرة، قال قال رسول الله ﷺ: \"إن الله ﷿ يقول يوم القيامة: أين المتحابون بجلالي؟ اليوم أظلهم في ظلي يوم لا ظل إلا ظلي\" (^٣).\nومما تجدر الإشارة إليه في خاتمة هذا المبحث التنبيه على حسن ترتيب الأبواب واندراج الأحاديث تحتها مما يساعد على معرفة الأدلة التي من أجلها استخلص الإمام أبو عوانة ﵀ الحكم في الترجمة:\nفمن ذلك قوله في كتاب الأمراء: \"بيان حظر طلب الإمارة والاستشراف لها، والدليل على إباحة الدخول فيها إذا قلدها من غير سؤال، وأن الإمام يجب عليه منعها من يسألها أو يحرص عليها\" (^٤).\nفهذا التبويب من المصنف قد اشتمل على أحكام واضحة لا تحتاج\n_________\n(^١) انظر: حديث (٤٢٣٩).\n(^٢) انظر: تبويب حديث: (١١١٩٩).\n(^٣) انظر: حديث (١١١٩٩).\n(^٤) انظر: تبويب حديث (٧٤٤٧).","vol":"مقدمة","page":53},{"text":"إلى شرح وبيان، وقد استدل لها المصنف بأحاديث عدة ساقها بأسانيده من طرق متعددة، منها حديث عبد الرحمن بن حمرة، أن رسول الله ﷺ قال: \"يا عبد الرحمن لا تسأل الإمارة، فإنك إن أعطيتها عن مسألة وُكلت إليها، وإن أعطيتها من غير مسألة أعنت عليها\" (^١).\nومنها حديث أبي موسى الأشعري ﵁ قال: \"دخلت على النبي ﷺ أنا ورجلان من بني عمي، فقال أحد الرجلين: أمّرنا على بعض ما ولاك الله، وقال الآخر مثل ذلك، فقال: \"إنا والله لا نولي هذا العمل أحدا سأله، ولا أحدا حرص عليه\". (^٢)\nوفي رواية أخرى أن النبي ﷺ قال: \"ولكن يا أبا موسى، اذهب إلى اليمن أميرا\". (^٣)\nفأنت ترى أن الأحاديث التي أوردها المصنف واضحة الدلالة على ما بوب له من أحكام.\nومن ذلك أن أبا عوانة قد يعقد ترجمة تفيد حكما شرعيًّا، ويستدل لها بجملة من الأحاديث، ثم يعقد ترجمة أخرى بعدها، ويجعلها مخصصة للترجمة الأولى، ويسوق تحتها جملة من الأحاديث المخصصة للأحاديث\n_________\n(^١) انظر: حديث (٧٤٤٧).\n(^٢) انظر: حديث (٧٤٥٧).\n(^٣) انظر: حديث (٧٤٥٨).","vol":"مقدمة","page":54},{"text":"الواردة في الباب السابق، مما يدل على حسن تصرفه، وتفننه في إيراد التراجم للأبواب، فمن ذلك قوله في كتاب الأمراء: \"بيان الأخبار الموجبة على الرعية فرضًا طاعة من يؤمر عليها، عبدا كان الأمير أو غيره\". (^١)\nثم ساق المصنف تحت هذه الترجمة جملة من الأحاديث الدالة على فرضية طاعة الأمراء كحديث أم حصين الأحمسية قالت: سمعت رسول الله ﷺ يقول: \"إن استعمل عليكم عبد حبشي يأخذكم بكتاب الله، فاسمعوا وأطيعوا\" (^٢).\nوحديث أبي ذر ﷺ قال: \"أوصاني خليلي أن أسمع وأطيع ولو لعبد مجدّع الأطراف\" (^٣).\nثم لما فرغ المصنف من هذا الباب؛ قال: \"بيان الأخبار المبيحة ترك طاعة الأمير إذا أمر بمعصية، ووجوب طاعته في جميع ما يدعو إليه من إجابته واتباعه في غير معصية\" (^٤)، فأنت تلاحظ أن هذا التبويب مخصص للتبويب السابق، لأن السابق يفيد وجوب طاعة الأمير مطلقا، بينما هذا التبويب يخص الوجوب بما لم يؤمر الأمير بمعصية، فحين ذاك لا تجب طاعته، بل تحرم.\n_________\n(^١) انظر: تبويب حديث (٧٥٣٨).\n(^٢) انظر: حديث (٧٥٣٨)، (٧٥٤١).\n(^٣) انظر: حديث (٧٥٤٢)، (٧٥٤٥).\n(^٤) انظر: تبويب حديث (٧٥٤٩).","vol":"مقدمة","page":55},{"text":"ثم استدل المصنف لهذا التخصيص بما ساقه من طرق عدة عن ابن عمر ﵁ أن رسول الله ﷺ قال: \"السمع والطاعة على المرء فيما أحب أو كره، إلا أن يؤمر بمعصية، فلا سمع ولا طاعة\" (^١).\nوكذا استدل بما أسنده من طرق عن علي بن أبي طالب ﵁ أن النبي ﷺ استعمل رجلا من الأنصار على جيش، وأمرهم أن يطيعوه، فأجج لهم نارًا، وأمرهم أن يقتحموها، فهم قوم أن يفعلوا، وقال آخرون: إنما فررنا من النار، فأبوا، ثم قدموا على رسول الله ﷺ فذكروا ذلك له، فقال رسول الله ﷺ: \"لو وقعوا فيهما ما خرجوا منها إلى يوم القيامة، لا طاعة في معصية الله، إنما الطاعة في المعروف\" (^٢).\nودلالة الأحاديث على ما ذهب إليه المصنف من التخصيص صريحة، مما لا يحتاج إلى إيضاح وشرح.\nومن ذلك أن المصنف إذا بوّب لحكم شرعي، وكانت الأدلة الدالة عليه تفيد جوازه بشرط أو قيد فإنه يذكره في التبويب ولا يهمله، مما يؤكد دقة فهم المصنف لما يرويه من النصوص.\nفمن ذلك قوله: \"بيان الخبر المبيح مسابقة الخيل المضمّرة وغير\n_________\n(^١) انظر: حديث (٧٥٤٩).\n(^٢) انظر: حديث (٧٥٥٣).","vol":"مقدمة","page":56},{"text":"المضمّرة، إذاكان مبدأها ومنتهاها معلومة\"، ثم استدل على هذا بما أخرجه من طرق عدة عن ابن عمر، أن النبي ﷺ: \"سابق بين الخيل التي قد أضمرت من الحفياء، وكان أمدها ثنية الوداع، وسابق بين الخيل التي لم تضمر، من الثنية إلى مسجد بني زريق، وأن ابن عمر كان ممن سابق بها\".\nفهذا النص أفاد جواز المسابقة بين الخيل، لكن بشرط، وهو ما ذكره المصنف بقوله: \"إذا كان مبدأها ومنتهاها معلومة\"، أي إنه لا بد أن تكون المسافة محددة، وأن يكون لابتداء عدو الخيل وآخره غاية معلومة، لأن الغرض هو معرفة الأسبق منها، ولا يعلم ذلك إلا بتساويها في الابتداء والغاية.\nوالحاصل: أن المصنف ﵀ قد أفاد كل ذلك من خلال التبويب الذي وضعه للمسألة، وإن شئت أن تعرف دقة تبويب المصنف ﵀، فقارن بين تبويبه الذي وضعه لهذه المسألة، وبين تبويب الإمام النووي الذي وضعه لها في صحيح مسلم، فقد قال النووي ﵀ مبوبا لحديث ابن عمر في المسابقة: \"باب مسابقة بين الخيل وتضميرها\" (^١)، بينما قال المصنف: \"بيان الخبر المبيح مسابقة الخيل المضمرة وغير المضمرة، إذا كان مبدأها ومنتهاها معلومة\"، فالنووي ﵀ لا نستطيع من\n_________\n(^١) انظر: صحيح مسلم، كتاب الإمارة، باب المسابقة بين الخيل وتضميرها: (٣/ ١٤٩١).","vol":"مقدمة","page":57},{"text":"خلال تبويبه السابق أن نعرف حكم المسابقة بين الخيل، فضلا عن الشرط اللازم فيها، على حين أن تبويب أبي عوانة قد تكفل ببيان حكم المسألة وشرطها بغاية الصراحة والوضوح.\nوكذلك نجده ﵀ يتفنن في دقة الاستنباط من الحديث.\nومن ذلك: قوله في كتاب فضائل القرآن: باب ذكر الخبر الموجب لاستذكار القرآن ودراسته، وأن حامله إذا قام به فقرأه بالليل والنهار ذكره، وإن لم يقم به نُسِّيه، والدليل على أنه إذا غفل عن تعاهده نُزِعَ منه (^١).\nوساق حديث ابن مسعود رفعه إلى النبي ﷺ: \"تعاهدوا القرآن، فإنه أشد تَفَصِّيًا من صُدُورِ الرجال مِنَ النَّعَمِ مِنْ عُقُلها، بِئْسَ ما لأَحَدِهم أن يقولَ: نَسِيتُ آية كيتَ، كيتَ\" (^٢).\nوقوله في كتاب القدر: \"باب الخبر الدال على أنَّ المولود يولد على الخلقة التي قدره الله عليه في سابق علمه، وإنه إن كان في القدر المقدور سعيدا؛ لا يضره تهويد أبويه، ولا تنصيرهما إياه، ويختم الله له بما قدر عليه، وإنه إن كان الله قدر عليه في سابق علمه الشقاء؛ لم ينفعه إسلام أبويه، وختم له بالشقاء … (^٣). وساق حديث أبي هريرة: \"كل مولود يولد على\n_________\n(^١) انظر: تبويب حديث (٤٢٥١).\n(^٢) انظر: حديث (٤٢٥١).\n(^٣) انظر: تبويب حديث (١١٦٦٩).","vol":"مقدمة","page":58},{"text":"الفطرة .... \" الحديث (^١).\nوهذا المذهب الذي سلكه المصنف ﵀؛ هو المذهب الحق الذي قال به أئمة السنة، كالأوزاعي، ومالك، وأحمد .. وغيرهم (^٢).\n_________\n(^١) انظر: حديث (١١٦٦٩).\n(^٢) انظر: أصول اعتقاد أهل السنة والجماعة (٣/ ٥٦٣)، شفاء العليل (ص ٥٦١)، المسائل والرسائل عن الإمام أحمد (١/ ١٨١).","vol":"مقدمة","page":59},{"text":"<span data-type='title' id=toc-22>المبحث التاسع: أبو عوانة والنقد:</span>\nلم يكن ﵀ راويًا ومحدثًا يروى الحديث فقط، بل كان ناقدًا بصيرا في الرجال، وعلل الحديث، ولا يتمكن في هذا الفن إلا الحفاظ المهرة الحافظون لطرق الحديث والعارفون لأحوال الرجال، الجامعون لأحاديث الأئمة. قال شيخه الإمام الحافظ الناقد عثمان بن سعيد الدارمي، في المقومات التي تؤهل المحدث في نظره: من لم يجمع حديث شعبة، وسفيان، ومالك، وحماد بن زيد، وابن عيينة، فهو مفلس في الحديث (^١).\nقال الإمام الذهبي: يريد أنه ما بلغ درجة الحفاظ، وبلا ريب أن من جمع علم هؤلاء الخمسة، وأحاط بسائر حديثهم، وكتبه عاليا ونازلًا، وفهم علله، فقد أحاط بشطر السنة النبوية، بل أكثر من ذلك … فلو أراد أحد أن يتتبع حديث الثوري وحده ويكتبه بأسانيد نفسه على طولها وبيبن صحيحه من سقيمه لكان يجيئ (مسنده) في عشرة مجلدات … اهـ. مختصرا (^٢).\nقلت: والإمام أبو عوانة قد عمل بمقولة شيخه وطبقها فأفنى حياته في جمع حديث هؤلاء وترك وطنه ورحل، حتى شهد له غير واحد من الأئمة\n_________\n(^١) الجامع لأخلاق الراوي وآداب السامع (١/ ٣٥٦).\n(^٢) السير (١٣/ ٣٢٣).","vol":"مقدمة","page":60},{"text":"الأعلام بذلك (^١). وقد صرح بذلك في وصيته (^٢).\nوقد حكم على الحديث وبين العلل بإشارات لطيفة، وتكلم في الرجال ونقدهم مما يدل على إحاطته وتمكنه في هذا العلم، إذ لا يمكن أن تصدر مثل هذه الأحكام إلا من خبير متثبت، عالم.\nوقد تنوعت أحكام أبي عوانة على الأحاديث والرواة وسنتناول ذلك في مطلبين:\n\n<span data-type='title' id=toc-23>المطلب الأول: أحكام أبي عوانة على الأحاديث.</span>\nتعددت أحكام أبي عوانة على الأحاديث والغالب عليها الإشارة لضعف الحديث أو غلط الراوي فيه أو وصفه بالغرابة وأحيانا الحكم بصحة طريق أو رواية للحديث، ولعل سبب قلة الحكم بالصحة ونحوها على الأحاديث أن كتاب أبي عوانة مستخرج على صحيح مسلم فالأصل في أحاديثه الصحة، فما خالف هذا الأصل فهو الذي يحتاج لبيان.\nومن أحكام أبي عوانة على الأحاديث:\nأولا: يكثر أبي عوانة من إعلال الحديت بقوله: \"فيه نظر\" ونحوها من العبارات مثل: \"في هذا الحديث نظر\" و\"في إسناده ومتنه نظر\" ومن ذلك:\n_________\n(^١) انظر أقوال الأئمة في مبحث رحلاته (ص ٤٤).\n(^٢) انظر مصادر المؤلف في مبحث مصادره (ص ٨٦).","vol":"مقدمة","page":61},{"text":"١ - قال في حديث أبي هريرة أن رسول الله ﷺ قال: \"لا حسد إلا في اثنتين: رجل آتاه الله القرآن\". فذكر مثله ولم يذكر \"رجل اتاه الله مالا\" قال: في الحديث النظر. لم يخرجه مسلم، وأخرجه غيره (^١).\n٢ - وفي حديث معقل بن يسار قال جاء رجل إلى النبي ﷺ فقال: \"يا رسول الله إني أصبت امرأة ذات حسب ومنصب وجمال إلاّ أنها لا تلد. أتزوجها؟ فنهاه عنها. ثم أتاه الثانية فنهاه. فقال: تزوجوا الودود الولود فإني مكاثر بكم\"، قال أبو عوانة: في هذا الحديث نظر (^٢).\n٣ - وقال في حديث يونس بن يزيد، عن ابن شهاب الزهريّ، قال: أخبرني عروة بن الزبير، عن عائشة: \"أن النكاح كانت في الجاهلية على أربعة أنحاء: .. الحديث\nقال أبو عوانة: وفي إسناده ومتنه انظر، وذلك أنه خولف يونس في إسناده (^٣).\n٤ - وقال حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة،\n_________\n(^١) انظر: حديث رقم (٤٣٠٢).\n(^٢) انظر: حديث رقم (٤٤٥٥).\n(^٣) انظر: حديث رقم (٤٤٧٦).","vol":"مقدمة","page":62},{"text":"عن ابن الهاد، عن عمارة بن خريمة بن ثابت، عن أبيه أن رسول الله ﷺ قال: \"إن الله لا يستحي من الحق. لا تأتوا النساء في أدبارهن\" قال أبو عوانة: في إسناده نظر (^١).\n٥ - وقال حدثنا يزيد بن سنان، قال: حدثنا أبو داود، قال: حدثنا رباح بن أبي معروف، عن عطاء، عن جابر بن عبد الله \"أن النبي ﷺ نهى عن نكاح النساء الحبالى من السبي أن يوطئن\".\nقال أبو عوانة: في هذا الحديث نظر في صحته وتوهينه (^٢).\n٦ - حدثنا الصغاني، حدثنا نعيم بن حماد، حدثنا ابن المبارك، عن معمر، عن ثابت، عن أنس قال: قال النبي ﷺ: \"لا شغار في الإسلام\". قال أبو عوانة: في هذا الحديث انظر (^٣).\n٧ - قال بعد أن خرج حديث إعطاء النبي ﷺ الحجام أجره: \"ورواه عبد الرزاق، عن معمر، عن الزهريّ، عن ابن محيصة الأنصاري، عن أبيه، أنه سأل النبي ﷺ عن كسب الحجام فنهى عنه، فشكى من حاجتهم فقال: \"اعلفه ناضحك، واطعمه رقيقك\" وفيه نظر (^٤).\n_________\n(^١) انظر: حديث رقم (٤٧٣٣).\n(^٢) انظر: حديث رقم (٤٨٠٠).\n(^٣) انظر: حديث رقم (٤٤٨٧).\n(^٤) انظر: حديث رقم (٥٧٣١) وما بعده.","vol":"مقدمة","page":63},{"text":"٨ - قال في حديث رواه عن يزيد بن سنان، قال: حدثنا أبو عاصم، عن ابن جريج، عن أبي الزبير، عن جابر، قال: قال رسول الله ﷺ: \"يسلم الراكب على الماشي، والماشي على القاعد، والماشيان أيهما بدأ فهو خير، أو أفضل\": فيه نظر (^١).\n٩ - قال في حديث عائشة ﵂ قالت: اجتمعن أزواج النبي ﷺ فقلن: يا رسول الله أينا أسرع لحوقا بك؟ قال: \"أطولكن يدا فأخذن قصبة فجعلن يذرعنها، وكانت سودة أسرعهن به لحوقا، وكانت تطول يدها في الصدقة، وكانت امرأة تحب الصدقة. وهذا لفظ أبي زرعة فيه نظر (^٢).\n١٠ - ذكر حديث ابن مسعود قال: قال رجل للنبي ﷺ كيف لي أن أعلم إذا أحسنت وإذا أسأت؟ فقال النبي ﷺ: \"إذا سمعت جيرانك يقولون: قد أحسنت! فقد أحسنت، وإذا سمعتهم يقولون: قد أسأت! فقد أسأت\".\nوقال معلقا عليه: في هذا الحديث نظر في صحته وتوهينه (^٣).\nثانيا: الحكم على الرواية بالغلط كقوله \"غلط فيه فلان\" و\"وهو\n_________\n(^١) انظر: حديث رقم (٩٤٦٥).\n(^٢) انظر: حديث رقم (١٠٧٩٨).\n(^٣) انظر: حديث رقم (٩٦٢١) وما بعده.","vol":"مقدمة","page":64},{"text":"غلط عندي\".\nومن أمثلة ذلك:\n١ - في حديث رواه هشام بن سعد، عن الزهريّ، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ.\nقال أبو عوانة: غلط فيه هشام، فقال: عن أبي سلمة (^١).\n٢ - وقال في حديث روح، قال: أخبرني ابن جريج، قال: أخبرني يحيى ابن أيوب، أن يزيد بن أبي حبيب أخبره بإسناده مثله. كذا قال روح، عن يحيى بن أيوب.\nقال أبو عوانة: وهو غلط عندي، إنما هو عن سعيد بن أبي أيوب (^٢).\nثالثا: الحكم بغرابة الحديث أو بعض الطرق، كقوله: \"وهو غريب\" و\"غريب لم نكتبه إلا عنه\" ونحو ذلك.\nومن ذلك:\n١ - في حديث رواه حدثنا إسحاق بن بكر بن مضر، قال: حدثني أبي، عن جعفر بن ربيعة، عن عِراك بن مالك، عن محمد بن مسلم ابن شهاب، عن حميد بن عبد الرحمن بن عوف، عن أبي هريرة، أن رجلا قال: يا رسول الله! فأخبره أنه وقع مع امرأته في رمضان. فقال: \"أتجد رقبة؟ \" قال: لا قال: \"فتستطيع صيام شهرين؟ \" قال: لا قال: \"فتطعم ستين\n_________\n(^١) انظر: حديث رقم (٣٠٨٠).\n(^٢) انظر: حديث رقم (٦٣٠٠).","vol":"مقدمة","page":65},{"text":"مسكينا؟ \" قال: لا أجد. فأعطاه رسول الله ﷺ تمرًا وأمره أن يتصدق به]. فذكر لرسول الله ﷺ حاجته فأمره أن يأكلوه.\nقال أبو عوانة: وهذا لفظ بكر بن مضر، وهو غريب (^١).\n٢ - وقال في حديث رواه عن بيان، عن أنس بن مالك، قال: ذكر النبي ﷺ: فقال: كان أكرم الناس.\nغريبٌ لم نكتبه لبيان إلا عنه (^٢).\n٣ - وقال حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة ابن الحجاج، عن الأعمش، ومنصور، عن سالم بن أبي الجعد، عن أنس ابن مالك:\nأن رجلًا قال: يا رسول الله! متى الساعة؟ قال: \"ما أعددت لها\"؟ قال: ما أعددت لها من كثير صلاة ولا صيام ولا صدقة، إلا أني أحب الله ورسوله، قال: \"فأنت مع من أحببت\".\nوكذا رواه جرير عن منصور، فيه: \"ولا صدقة\" وهو غريب للأعمش جدًّا، ليس إلا يونس بن حبيب (^٣).\n_________\n(^١) انظر: حديث رقم (٣٠٨١).\n(^٢) انظر: حديث رقم (١٠٢٥٧).\n(^٣) انظر: حديث رقم (١١٥٢٧).","vol":"مقدمة","page":66},{"text":"٤ - روى من طريق ابن جريج، عن صالح بن أبي الأخضر، عن الزهريّ، حديثا، وقال بعده: ابن جريج عن صالح غريب، لأنه أنبل من صالح (^١).\nرابعا: الحكم بصحة بعض الطرق، وهذا قليل كما تقدم كقوله: \"صحيح عن فلان\".\nو\"فلان عن فلان صحيح\" ونحو ذلك ومنه:\n١ - روى بسنده حديث ابن عمر في قدوم وفد عبد القيس وسؤالهم عن الأشربة رواه من طريق يزيد بن هارون عن عبد الخالق بن سلَمة.\nثم قال: يزيد عن عبد الخالق صحيح (^٢).\n٢ - روى حديث أبي هريرة شر الطعام طعام الوليمة من طريق أيوب عن الزهريّ، وقال: أيوب عن الزهريّ: حسن (^٣).\n٣ - روى من طريق الزهريّ عن أبي سلمة حديث أبي هريرة في الأعرابي الذي ولدت امرأته غلاما أسودا، وقال بعده: صحيح عن أبي سلمة (^٤).\nخامسا: الحكم النسبي كقوله: \"هذا اللفظ أصح\" و\"لفظ فلان\n_________\n(^١) انظر: حديث رقم (٤٦٣٨).\n(^٢) انظر: حديث رقم (٨٤٩٧).\n(^٣) انظر: حديث رقم (٤٦٤٠).\n(^٤) انظر: حديث رقم (٥١٧٣).","vol":"مقدمة","page":67},{"text":"أصح\". ومن ذلك:\n١ - قال حدثنا محمد بن إسماعيل الصائغ، والصغاني، قالا: حدثنا رَوح، قال: حدثنا زكريا بن إسحاق، بإسناده قال: \"من رآني في النوم فقد رآني؛ فإنه لا ينبغي للشيطان أن يتشبّه بي\". هذا اللفظ أصح (^١).\n٢ - روى حديث سليمان بن حرب عن حماد بن زيد، عن أيوب، عن عبد الرحمن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"أيما مسلم لعنته، أو شتمته، فاجعل ذلك له صلاة ورحمة\"، ثم ذكر لفظ عارم فقال: قال عارم: \"فاجعل ذلك له إما صلاة، أو رحمة\".\nوقال: لفظ سليمان أصح (^٢).\nسادسا: الحكم بالاضطراب، ومنه:\nقال أبو عوانة حدثنا أبو أمية، حدثنا أبو عاصم، عن ابن جريج، عن ابن شهاب، عن سعيد وأبو سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"ليس منا من لم يتغن بالقرآن\". قال لنا أبو أمية، قال لنا أبو عاصم مرة عن سعيد ومرة عن أبي سلمة، فجمعتهما. وحدثنا غير أبي أمية، عن أبي عاصم، فقال: عن أبي سلمة، عن أبي هريرة.\nقال أبو عوانة: في هذين الحديثين: حديث ابن أبي مليكة، وهذا\n_________\n(^١) انظر: حديث رقم (١٠٠٠٠).\n(^٢) انظر: حديث رقم (١١٣٥٠).","vol":"مقدمة","page":68},{"text":"الحديثُ اضطرابٌ (^١).\n\n<span data-type='title' id=toc-24>المطلب الثاني: أحكامُه على الرِّجال.</span>\nوتعددت أحكامه في ذلك توثيقا وتجريحا أو إشارته إلى الاختلاف فمن أمثلة ذلك:\n١ - يحيى بن صالح الوحاظي حسن الحديث، ولكنه صاحب رأي، وهو عديل محمد بن الحسن إلى مكة. وأحمد بن حنبل لم يكتب عنه (^٢).\n٢ - دُرُسْت بن سهل، أبو سهل التُسْتَري، كان حافظا (^٣).\n٣ - عبد الله بن جعفر المَخْرَمي ثقة (^٤).\n٤ - عمرو بن قيس السكوني عزيز الحديث (^٥).\n٥ - وقال: سهل بن محمد العسكري: أَنبلُ من سهلِ بن عثمان (^٦).\n٦ - أبو على الحسن بن أحمد بن محمد بن بكّار بن بلال الدمشقي قال أبو عوانة: هو قدري لكنّه ثقة في الحديث (^٧).\n_________\n(^١) انظر: حديث رقم (٤٣٢٣).\n(^٢) انظر: حديث رقم (٣٠٧٣).\n(^٣) انظر: حديث رقم (٣٣٠١).\n(^٤) انظر: حديث رقم (٦٨٦٥).\n(^٥) انظر: حديث رقم (١٠٠٠٦).\n(^٦) انظر: حديث رقم (٧٢٣٩).\n(^٧) انظر: حديث رقم (٦٩٣٥).","vol":"مقدمة","page":69},{"text":"٧ - أبو صالح فيه لين (^١).\n٨ - الحسن بن سليمان وكان حافظا (^٢).\n٩ - أحمد بن جميل المروزي: ثقة (^٣).\n١٠ - الأزرقي: ثقة شيخ من أهل مصر (^٤).\n١١ - الوليد بن صالح: ثقةٌ بغدادي (^٥).\n١٢ - قال: في سماع بكر بن عبد الله من المغيرة بن شعبة نظر (^٦).\nوقال: اختلف أهل العلم في سماع أبي عبد الرحمن السلمي من عثمان (^٧).\n_________\n(^١) انظر: حديث رقم (٤٥٧١).\n(^٢) انظر: حديث رقم (٤٩١٢).\n(^٣) انظر: حديث رقم (٢٥٤٧).\n(^٤) انظر: حديث رقم (٢٦٠٨).\n(^٥) انظر: حديث رقم (٢٧٢٩).\n(^٦) انظر: حديث رقم (٤٤٧٢).\n(^٧) انظر: حديث رقم (٤٢١٥).","vol":"مقدمة","page":70},{"text":"<span data-type='title' id=toc-25>المبحث العاشر: مؤلفاته:</span>\nلا تكاد المصادر تذكر مؤلَّفًا لأبي عوانة غير كتابه المستخرج هذا، وبه اشتهر أبو عوانة وعُرِف، ولعلَّ عبارة عبد الغافر الفارسي يُفهم منها أنَّ لأبي عوانة مؤلفاتٍ أخرى حيث قال في ترجمة عبد الملك بن الحسن الأزهري -ابن ابن أخت أبي عوانة-: \"وقد أجاز له أبو عوانة ولجماعة معه بجميع كتبه ومسموعاته\" (^١).\nو\"كتبه\"، تشتمل ممتلكاته من الكتب؛ وربما شملت مؤلفاته؛ إن كانت له مؤلفات غير \"المستخرج\"، أما \"مسموعاته\" فهي المرويات، وهي كتبٌ لغيره يرويها هو بالسماع، على أنَّ الإمام الذهبي ﵀ نقل عن أبي عوانة نصَّ إجازة لجماعة، وهي مُشعِرة بأن \"كتبه\" مفسَّرة بِـ \"مسموعاته\" التي يرويها، فعطف المسموعات على الكتب من عطف التفسير، والله أعلم.\nقال الذهبي ﵀: \"قد أجاز أبو عوانة أبا نعيمٍ جميع كتبه في وصيته له ولجماعة، فقال: قد أجزت لهم جميع كتبي التي سمعتها من جميع المشايخ منها كتب عبد الرزاق، كتب ابن أبي الدنيا، وأحاديث سفيان، وشعبة، ومالك، والأوزاعي، والتفاسير والقراءات ليرووها عني على سبيل الإجازة .... \" (^٢).\n_________\n(^١) انظر: المنتخب من السياق لتاريخ نيسابور للصريفيني (ص: ٣٢٦).\n(^٢) انظر: سير أعلام النبلاء للذهبي (١٧/ ٧١).","vol":"مقدمة","page":71},{"text":"وقد عزا الكتاني إلى أبي عوانة كتابًا آخر ضمن كتب الشمائل النبوية، والسير المصطفوية، والمغازي، وهو كتاب \"دلائل الإعجاز\"، وتفرد بذلك، فإن صحَّت نسبته فلعله في عداد المفقود، والله أعلم (^١).\nوأما مرويَّاته:\nفإضافة إلى ما سبق ذكره -من روايته لكتب أئمة الحديث كشعبة، وسفيان، ومالك- فله مرويات لكتبٍ مشهورة منها:\n١ - روايته لأحاديث مختصر المزني.\nقال ابن الصلاح: \"وقد سمعت بنيسابور أحاديث مختصر المزني، رواية أبي عوانة عنه، بإسنادها إليه\" (^٢).\n٢ - روايته للعلل ومعرفة الرجال عن المرُّوذي، والميموني، وصالح بن أحمد بن حنبل عن الإمام أحمد بن حنبل (^٣).\n_________\n(^١) انظر: الرسالة المستطرفة للكتاني (ص: ١٠٦).\n(^٢) انظر: طبقات الفقهاء الشافعية (٢/ ٦٧٩).\n(^٣) انظر: مقدمة العلل ومعرفة الرجال للإمام أحمد رواية المرُّوذي، والميموني، وصالح بن أحمد للدكتور: وصي الله بن محمد عباس (ص: ١٩ - ٢٧).","vol":"مقدمة","page":72},{"text":"<span data-type='title' id=toc-26>المبحث الحادي عشر: وفاته:</span>\nوبعد هذه الحياة العامرة بطلب حديث رسول الله ﷺ ونشره وروايته أدركت أبا عوانة منيتُه فتوفي في سَلْخِ ذي الحجة سنة ست عشرة وثلاثمائة للهجرة النبوية، في بلدته إسفرايين (^١).\nوقال عبد الغافر بن إسماعيل: توفي سنة ثلاث عشرة وثلاثمائة (^٢).\nوهذا قولٌ مرجوحٌ لثلاثةِ أمور:\nالأمر الأول: ذكر الإمام الذهبي أنَّ أبا عوانة أجاز أبا نعيم جميعَ كتبه في وصيةٍ له ولجماعةٍ في شهر رمضان سنة خمس عشرة وثلاثمائة للهجرة (^٣).\nالأمر الثاني: أسند الإمام الذهبي إلى عبد الملك بن الحسن أنه قال: أخبرنا يعقوب بن إسحاق الحافظ سنة ٣١٦ للهِجرة … (^٤).\nالأمر الثالث: نص كثير من العلماء على أن وفاته كانت سنة ٣١٦ هـ، منهم: ابنه محمد (^٥)، وابن أخته الحسن بن محمد الإسفراييني (^٦)،\n_________\n(^١) سير أعلام النبلاء (١٤/ ٤١٩)، دول الإسلام (١/ ١٩١).\n(^٢) التقييد لمعرفة الرواة والسنن والمسانيد (٢/ ٣١٨).\n(^٣) انظر: السير (١٧/ ٧٢).\n(^٤) المصدر نفسه (١٨/ ٣٤٣).\n(^٥) المصدر نفسه (١٤/ ٤١٩).\n(^٦) المصدر نفسه.","vol":"مقدمة","page":73},{"text":"والسمعاني (^١)، وابن الصلاح (^٢)، وابن خلِّكان (^٣)، والذهبي (^٤)، وابن كثير (^٥)، والسخاوي (^٦)، والسيوطي (^٧).\nوصرّح بترجيح هذا القول الإسنويُّ (^٨)، والسُّبكيُّ (^٩).\nأنها ما جاء في كتاب مختصر تاريخ دمشق لابن منظور: \"وقال حمزة بن يوسف توفي بجرجان سنة ثنتين وتسعين ومائتين\" (^١٠) فهو تصحيف، والصواب: \"روى بجرجان سنة ثنتين وتسعين ومائتين\" (^١١) والله تعالى أعلم.\nودُفِن -رحمةُ الله عليه- بإسفرايينَ على يسارِ الدَّاخلِ من باب مدينة نيسابور (^١٢).\n_________\n(^١) انظر: الأنساب (١/ ١٤٤).\n(^٢) انظر: طبقات الفقهاء الشافعية (٢/ ٦٨٠).\n(^٣) انظر: وفيات الأعيان (٦/ ٣٩٤).\n(^٤) انظر: السير (١٤/ ٤١٩).\n(^٥) انظر: البداية والنهاية (١١/ ١٧٠).\n(^٦) انظر: الإعلان بالتوبيخ (ص ٩٠).\n(^٧) انظر: طبقات الحفاظ (ص ٣٢٧).\n(^٨) انظر: طبقات الشافعية للإسْنوي (٢/ ٢٠٤).\n(^٩) طبقات الشَّافعية الكُبرى للسُّبكي (٣/ ٤٨٨).\n(^١٠) مختصر تاريخ دمشق (٢٨/ ٣٨).\n(^١١) انظر: تاريخ جرجان ص (٤٩٠).\n(^١٢) انظر: وفيات الأعيان (٦/ ٣٩٤) بتصرُّف.","vol":"مقدمة","page":74},{"text":"<span data-type='title' id=toc-27>الفصل الثاني: دراسة الكتاب،</span> وفيه عشرة مباحث:\nالمبحث الأول: بيان اسم الكتاب.\nالمبحث الثاني: توثيق نسبته إلى مؤلفه.\nالمبحث الثالث: مصادره في كتابه.\nالمبحث الرابع: درجة أحاديث الكتاب.\nالمبحث الخامس: درجة رجال أبي عوانة.\nالمبحث السادس: دراسة موضوع الكتاب، وبيان معنى الاستخراج.\nالمبحث السابع: دراسة الزوائد والمعلقات في المستخرج.\nالمبحث الثامن: أهمية كتاب أبي عوانة، وعناية العلماء به.\nالمبحث التاسع: بيان منهج المؤلف في كتابه.\nالمبحث العاشر: وصف النسخ الخطية، وتراجم رجال أسانيدها، ودراسة السماعات الموجودة عليها.","vol":"مقدمة","page":75},{"text":"الفصل الثاني: دراسة الكتاب:\n\n<span data-type='title' id=toc-28>المبحث الأول: بيان اسم الكتاب:</span>\nاختلفتْ نُسَخُ مُستخرجِ الحافظِ أبي عوانة في تَسميته، كما تعدَّدتْ أسامِيه في إطلاقاتِ العلماء بعد الحافظِ أبي عوانة، ويرجِعُ الاختلافُ في ذلِك إلى عدمِ وُجُودِ نصِّ مؤلِّف الكتابِ يحَدِّدُ تسميتَه، حيثُ لم نقفْ على نصٍّ يُحَدِّدُ تسميةَ الكتاب في مقدِّمة المؤلِّف، ولا منقولًا عنه في مصادرَ أُخر.\nوالإطلاقات التي وقفنا عليها في اسم الكتاب هي:\n١ - مختصر أبي عوانة يعقوب بن إسحاق بن إبراهيم مِمَّا ألَّفه على كِتاب مسلم بن الحجَّاج (^١).\n٢ - مختصر المسند الصحيح المؤلف على كتاب مسلم (^٢).\n٣ - المُسند الصحيح المخرَّج على صحيح مسلم (^٣).\n_________\n(^١) جاءت هذه التَّسمية على غِلافِ الأجزاء الخمسة لنُسخة دار الكُتب المصريَّة، كما جاءت أيضًا على غلاف المجلد الثاني من نُسخة مكتبة فيض الله أفندي بتُركيا- إستانبول.\n(^٢) أطلقه الحافظ ابن الصلاح وتبعه على ذلك الإمام النووي، انظر: صيانة صحيح مسلم لابن الصلاح (ص ٨٩)، شرح النووي على صحيح مسلم (١/ ١٤٥).\n(^٣) أطلقه عليه ابن قاضي شهبة، وابن تغري بردي، وقريبٌ منه كلام الإمام الذهبي حيثُ قال: \"المُسند الصَّحيح الذي خرَّجَه على صَحيح مُسلم\". =","vol":"مقدمة","page":77},{"text":"٤ - الصحِيح المُسند المخرَّج على صحيح مسلم (^١).\n٥ - الصحيح المخرَّج على كتاب مسلم بن الحجاج (^٢).\n٦ - المسند الصحيح المخرَّج على كتاب مسلم (^٣).\n٧ - المسند المصَحَّح المخرَّج على كتاب مسلم (^٤).\n٨ - المُسندُ المُخرَّج على كتاب مُسلم بن الحجَّاج (^٥).\n٩ - مسند أبي عوانة المخرَّج على صحيح مسلم (^٦).\n١٠ - مخرَّج أبي عوانة الإسفراييني الحافظ على كتاب مسلم (^٧).\n١١ - مخرَّجُ أبي عوانة الإِسفَراييني (^٨).\n_________\n= انظر: طبقات الشافعية (ص ١٠٤)، النُّجوم الزَّاهِرة (٣/ ٢٢٢)، السير (١٤/ ٤١٧).\n(^١) أطلقه عليه الإمام الذَّهبي في تذكرة الحُفَّاظ (٣/ ٧٧٩).\n(^٢) جاءت هذه التسمية في السَّماع الثاني الموجود بآخر المجلد الخامس من نسخة \"كوبرلي\".\n(^٣) أطلقه عليه السبكي الطبقات الشافعية الكبرى (٣/ ٤٨٧)، وابن خلِّكان في وفيات الأعيان (٦/ ٣٩٣)، وابن عساكر حسب ما جاء في مختصر تاريخ مدينة دمشق لابن منظور (٢٨/ ٣٧) وصديق حسن خان في التاج المكلَّل (ص ١٤٥).\n(^٤) أطلقه عليه ياقوت الحموي في معجم البلدان (١/ ١٧٨).\n(^٥) أطلقه عليه فؤاد سزكين في كتابه: تاريخ التراث العربي (١/ ٣٤٣).\n(^٦) أطلقه عليه ابن الصلاح في صيانة صحيح مسلم (ص ٢٥٥).\n(^٧) أطلقه عليه ذلك الحافظ ابن الصلاح أيضًا في المرجع نفسه (ص ٢٣٥).\n(^٨) من تسمية ابن الصلاح أيضًا في المرجع السَّابق (ص ٢٥٦، ٢٧٢).","vol":"مقدمة","page":78},{"text":"١٢ - المسند الصحيح على صحيح مسلم بن الحجاج القُشَيري (^١).\n١٣ - كتاب أبي عوانة الإسفراييني المخرَّج على شرط مسلم (^٢).\n١٤ - كتاب أبي عوانة المخرَّج على مسلم (^٣).\n١٥ - مختصر المسند الصحيح على مسلم (^٤).\n١٦ - الصحيح المستخرج على مسلم (^٥).\n١٧ - المستخرج على صحيح مُسلم بن الحجاج (^٦).\n١٨ - صحيح أبي عوانة (^٧).\n_________\n(^١) سماه بذلك السمعاني في الأنساب (١/ ١٤٣).\n(^٢) أطلقه عليه ابن الصلاح في صيانة مسلم (ص ١٤٦).\n(^٣) من إطلاق ابن الصلاح أيضًا في المرجع نفسه (ص ٢٠٧).\n(^٤) سماه بذلك حاجي خليفة في كشف الظنون (١/ ٥٥٦)، وصديق حسن خان القنوجي في الحطة في ذكر الصحاح الستة (ص ٢٠٣).\n(^٥) قال به الإمام ابن كثير في البِداية والنِّهاية (١١/ ١٥٩)، والإمام السَّخاوي فِي الاعلان بالتوبِيخ (ص ١٧٨).\n(^٦) قالَه العِراقي في شرحه على التبصرة والتذكرة (١/ ٥٨) وإسماعيل باشا البغدادي في هديَّة العَارِفين (٢/ ٥٤٤).\n(^٧) أطلَق ذلك عليه ابنُ نقطة في التقييد (٢/ ٢٦) وتكملة الإكمال (٤/ ٢١٥)، وابنُ كثير في الباعث الحثيث (ص ١٠٩)، وابنُ الملقن في تحفة المحتاج في مواضع من كتابه (١/ ٢٢٨)، والحافظُ ابن حجر في فتح الباري في مواضع كثيرة منه (انظر: المصنَّفات الواردة في فتح الباري لمشهور حسن سلمان ص ٢٦٦)، والرُّودانِيُّ في صلة الخَلَف =","vol":"مقدمة","page":79},{"text":"١٩ - مستخرج أبي عوانة (^١).\n٢٠ - مُسند أبي عوانة (^٢).\n٢١ - الصحيح المسند (^٣).\n٢٢ - المُسند (^٤).\nوالأقرب -والله أعلم- في تَسميةِ الكتاب العلميَّة، هو تسميتُه بِـ \"المسند الصحيح المخرَّج على صحيح مسلم\"، وذلك لأمُور:\nأوَّلا: اختلافُ أهل العلم في اسم الكتاب، هو من باب الاقتصار بتسمية الكتاب بأحد الأوصاف التي يشملها موضوعُ الكتاب، فوصفوه بِـ: المسنَد، والمختصر، والصحيح، والمستخرج، والمخرَّج على: \"مسلم / كتاب\n_________\n= بموصول السلف (ص ٢٨٣)، ومحمد بن أحمد الفاسي المكي في ذيل التقييد (٢/ ٢٠٠) وحاجي خليفة في كشفِ الظنون (٢/ ١٠٧٥).\n(^١) قاله الحافظ ابن الملقن في مواضع من تحفة المحتاج (١/ ٥٥٨، ٥٦٥) والحافظ ابن حجر في مواضع من الفتح (١/ ٤٤٨).\n(^٢) جاء هذا الاسم على غلاف النسخة الطاشقندية، وعلى غلاف المجلد الثالث والخامس من نسخة \"كُوبرلي\"، وعلى السماع المثبت آخر نسخة مكتبة خدا بخش، وقاله من العُلماء القاسم بن يوسف التُّجيبي في برنامجه (ص ١٢٣).\n(^٣) قاله الذَّهبي في العبر (٢/ ١٧١)، وابن العِماد في شذَراتِ الذَّهب (٢/ ٢٧٤).\n(^٤) قاله عبد الغافِر الفارِسِي في المُنتخب من السِّياق لتاريخ نَيسابور (ص ٣٥٦) والحافظ ابن الصَّلاح في طبقاتِ الفقهاءِ الشَّافِعية (٢/ ٦٧٩).","vol":"مقدمة","page":80},{"text":"مسلم / صحيح مسلم\" ونحوه، فأمَّا وَصفُه بالمسندِ فواضحٌ من حيثُ أسانيده المتَّصِلة، ووصفُه بالمختصرِ لعدمِ استيعابه جميعَ الأحاديثِ النَّبوية (^١)، ووصفُه بالصَّحيح باعتبارِ أغْلَبِ أحَادِيثه، ووصفُه بالمخرَّج والمستخرَج باعتبار النظر إلى موضوعه (الاستخراج)، فهذه الأوصافُ السابقة الذكر تصدُقُ على هذا الكتاب منفردةً ومجتمعةً، ولكنَّها بمجموعها تدلُّ على موضوع الكتاب ومحتواه بدقة، فيُستَحسَنُ وصفه بمجموع تلك الأوصاف.\nثاني: تصرُّف العلماء في اسم الكتاب تصرُّفٌ سائغٌ معمولٌ به بين أهل العلم يلجؤون إليه لأجل الاختِصار في اسم الكتاب، خاصَّةً إذا كان اسم الكتاب طويلًا، ومن هذا القَبيلِ تصرُّفهم بالاختصار في اسم صحيح\n_________\n(^١) ومن هذا القَبيل: تسميةُ الإمامِ البُخاري صحيحَه: الجامع المسند الصحيح المختصر من أمور رسول الله ﷺ وسُننه وأيامه، وتسميةُ الإمام مسلم صحيحَه أيضًا: \"المسندُ الصحيح المُختصر من السُّنن، بنقل العدلِ، عن العدلِ، عن رسول الله ﷺ، وتسمية الإمام الترمذي جامعَه بِـ \"الجامع المختصر من السنن عن رسول الله ﷺ ومعرفة الصحيح والمعلول وما عليه العمل\"، وغير ذلك من المصنِّفين الذين وصفوا كُتبهم بِـ \"المختصر\" للسَّبب الذي بَيَّناه أعلاه.\nانظر: مقدمة الحافظ ابن الصلاح (ص ٢٦)، فهرست ابن خير الإشبيلي (ص ٨٢، ٨٥)، ما تمسُّ إليه حاجة القاري من صحيح البخاري للإمام النووي (ص ٣٩)، تحقيق اسمي الصحيحين واسم جامع الترمذي للشَّيخ عبد الفتاح أبي غدة، (ص ٩، ٣٣، ٥٥).","vol":"مقدمة","page":81},{"text":"البخاري، وصحيح مسلم وصحيح ابن خُزيمة، وجامع التِّرمذي (^١).\nثالثا: تسميةُ الكتاب بِـ \"المُسند الصحيح المخرَّج على صَحيح مُسلم\"، تسميةٌ جامعةٌ لجميعِ الأوصافِ التي وردتْ في كلام العُلماء، وأطلقها أكثرُ العُلماء، منهم ابن عساكر، وابن خلّكان، والذَّهبي، وابن قاضِي شهبة، وابن تغري بردي، وياقوت الحَموي، والسُّبكي، وصدِّيق حسن خان، على اختلافٍ في إطلاقيْ الإمام الذَّهبي في تقديم وتأخير بعض الأوصاف في الاسم، وذكرِ الحَموي والسُّبكي وابن عساكر وابن خلكان \"كتابَ مسلمٍ\" بدلَ \"صحيحِ مسلمٍ\" كما تقدَّم، وقريبٌ منها بعضُ إطلاقات الحافظ ابن الصلاح والاسم الذي وسمه به فؤاد سزكين (^٢)، والتَّسميةُ التي جاءت في السَّماع الثاني الموجود بآخر المجلد الخامس من نُسخة \"كوبرلي\".\nأما إضافةُ وصف \"المختصر\" إلى التَّسمية الراجحة فكان تركه لأمرين:\nالأول: قلَّةُ من ذكره من العُلماء، مقارَنةً بالتَّسمية الراجحة الشامِلة للأوصافِ التي وردتْ مجتمعةً في إطلاق أكثر العُلماء، ومنثُورةً في إطلاقِ الباقين.\nالثاني: أنَّه وصفٌ محتمل، فقد يكُون من وصْفِ بعض العُلماء للكِتاب، لأنَّه لم يستوعِب جميعَ الأحاديث.\n_________\n(^١) انظر المراجع السابقة.\n(^٢) انظر: تاريخ التراث العربي (١/ ٣٤٣).","vol":"مقدمة","page":82},{"text":"<span data-type='title' id=toc-29>المبحث الثاني: توثيق نسبه الكتاب للمؤلف:</span>\nكتاب المستخرج على صحيح مسلم الذي بين أيدينا، ثابت النسبة إلى أبي عوانة الإسفراييني، للأمور التالية:\n١ - كلُّ من ترجم لأبي عوانة ﵀ نسب هذا الكتاب إليه، على اختلافٍ بينهم في التعبير عن اسم الكتاب كما سبق.\n٢ - اتفقت جميع النسخ الخطيَّة على نسبة الكتاب إلى أبي عوانة الإسفراييني في غلاف النسخ، وفي السماعات الموجودة بها.\n٣ - صحة أسانيد الكتاب -المثبتة في مستهلِّ أكثر النسخ- إلى أبي عوانة، كما سيأتي بيانه في مبحث وصف النسخ الخطية للكتاب.\n٤ - كثرة سماعات العلماء لهذا الكتاب، ومنهم علماء أجلَّة، وسيأتي بيان ذلك أيضًا في المبحث المذكور.\n٥ - ضمَّن الحافظ ابن حجر أسانيد أحاديثه مع أطراف متونه في كتابه \"إتحاف المهرة بالفوائد المبتكرة\" ونسبها لأبي عوانة، وهي موجودةٌ في هذا الكتاب كما ذكر الحافظ ابن حجر رحمه الله تعالى.\n٦ - أغلب الشيوخ الذين روى عنهم أَبو عوانة في كتابه هذا، نصَّ العلماء على أخذ أبي عوانة عنهم، وتتلمُذه عليهم.\n٧ - نقولاتُ بعض العلماء من هذا الكتاب ونسبة تلك النقولات إليه، وهي موجودةٌ في هذا الكتاب، ومن هؤلاء:","vol":"مقدمة","page":83},{"text":"أ- ابن الصلاح في كتابه \"صيانة صحيح مسلم (^١) \".\nب- المزي في \"تهذيب الكمال (^٢) \".\nجـ- ابن حجر العسقلاني في كتابيه \"فتح الباري (^٣) \"، و\"النكت الظراف (^٤) \".\nفكلُّ هذه الأمور تؤكد صحة نسبة الكتاب إلى أبي عوانة ﵀.\n_________\n(^١) انظر مثلًا: صيانة صحيح مسلم (ص: ١٤٦) و(ص: ٢٣٥) و(ص: ٢٥٥) و(ص: ٢٥٦) و(ص: ٢٨٠)، وقارن -بالترتيب- بحديث رقم (١٤ - ١٥)، وحديث (١١٨ - ١١٩)، وحديث (٥٤)، وحديث (٢٤٢)، والتعليق عقب الحديث (٢٥٧) في مستخرج أبي عوانة.\n(^٢) انظر: تهذيب الكمال (٥/ ٤٨٠) و(١٧/ ٤٠٣)، وقارن بحديث (٤٤)، وحديث (١٦٧) في مستخرج أبي عوانة.\n(^٣) انظر على سبيل المثال: فتح الباري (١/ ٢٢، ٢٩، ٣١٤)، ونقولات الحافظ ابن حجر من كتاب أبي عوانة كثيرة جدًّا، وقد أحصى الشيخ مشهور حسن سلمان ما ورد من ذلك في فتح الباري.\nانظر: معجم المصنفات الواردة في فتح الباري له (ص: ٢٦٦ - ٢٦٧) و(ص: ٣٦٥).\n(^٤) انظر: النكت الظراف لابن حجر (٩/ ٤٨٣ - ٤٨٤) (مطبوع بهامش: تحفة الأشراف للمزي)، وقارن بحديث (٥٤) هنا.","vol":"مقدمة","page":84},{"text":"<span data-type='title' id=toc-30>المبحث الثالث: مصادره في كتابه.</span>\nعاش أَبو عوانة -رحمه الله تعالى- في الفترة (٢٣٠ - ٣١٦ هـ) التي كانت قد صُنِّفَتْ فيها أمهاتُ المصادر في علم الحديث من الصِّحَاح، والسُّنَنِ، والمسانيد، وغيرها، ومع ذلك فإن العلماءَ في تلك الحقبة من الزمن عُنُوا بالسماع والتلقّي عن الشيوخ، والرحلة في طلب الحديث، ولم يقتصروا على الأخذ من المصنفات الحديثية.\nورحلات أبي عوانة إلى الآفاق كانت من ثمار هذا الدافع، فقد مكَّنَتْه رحلاتُه من الالتقاء بعدد كبير من المشايخ -كما سبق- فروى عنهم ما دوَّنه في هذا السِّفْرِ العظيم.\nولأن مادة الكتاب مادة حديثية؛ فسنكتفي بدراسة مصادره الحديثية، حيث تنوعت إلى عدة أنواع:\nالنوع الأول: الرواية:\nوهذا النوع هو الغالب على طابع الكتاب، فالإمام أَبو عوانة إمام رحَّال طاف البلدان، ورحل إلى الأمصار، ولقي أئمة الحديث أصحاب الرواية فأخذ عنهم، فمنهم من أكثر عنهم كأبي أمية محمد بن إبراهيم الطرسوسي، ومحمد بن يحيى الذهلى، ويونس بن عبد الأعلى، ومحمد ابن إسحاق الصاغاني، ومحمد بن جعفر الصائغ، ومحمد بن رجاء السندي -وله كتاب مخرج على صحيح مسلم (^١) - ويونس بن مسلم [¬*] وغيرهم.\n_________\n(^١) انظر السير (١٣/ ٤٩٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يونس)، ولعل صوابه: (يوسف)، وانظر تعليقنا على حديثي (٤٨٤٦، ٨٤٠٩)، وهو يوسف بن سعيد بن مسلم المصيصي.","vol":"مقدمة","page":85},{"text":"ومنهم من روى عنهم ولكنه لم يكثر عنهم، كابن المنادي، وهلال ابن العلاء الرقي، وأبي قلابة الرقاشي، وغيرهم.\nومنهم من روى عنهم الحديث والحديثين، كمحمد بن عامر المصيصى، وعبد المؤمن بن أحمد، ويعقوب بن إسحاق القلوسي وغيرهم.\nالنوع الثاني: ما سمعه من شُيوخه من المصنَّفات والكتب والصحائف الحديثية (^١):\nذكر الإمام الذهبي ﵀ في ترجمة أبي نعيم عبد الملك بن الحسن الإسفراييني (ت ٤٠٠ هـ)، أن أبا عوانة قد أجاز له جميع كتبه في كتاب كتبه، في وصية له ولجماعة فقال: \"قد أجزت لهم جميع كتبي، التي سعتها من جميع المشايخ، منها كتب عبد الرزاق، كتب ابن أبي الدنيا، وأحاديث سفيان، وشعبة، ومالك والأوزاعي، والتفاسير، والقراءات، ليرووها عني على سبيل الإجازة، في رمضان سنة خمس عشرة وثلاث مائة (^٢) \" أهـ.\nفهذا النص يدل على أن أبا عوانة كانت عنده كتب سمعها من مشايخه قد أجيزت له، ومن طريقها كان يقتبس بعض المرويات.\nومن الكتب التي نقل منها أَبو عوانة بعض الأحاديث ما يلي:\n١ - صحيفة همام بن منبه، برواية السلمي عن عبد الرزاق عن\n_________\n(^١) انظر: السير (١٧/ ٧٢).\n(^٢) المصدر نفسه.","vol":"مقدمة","page":86},{"text":"معمر عن همام.\n٢ - موطأ الإمام مالك بن أنس.\n٣ - كتاب القدر لعبد الله بن وهب.\n٤ - مسند أبي داود الطيالسي، برواية يونس بن حبيب.\n٥ - مصنفات الشافعي برواية الربيع بن سليمان، والمزني عنه.\n٦ - مصنف عبد الرزاق برواية الدبري.\n٧ - مسند الحميدي، من طريق بشر بن موسى الأسدي، وابن أبي مسرة.\n٨ - سنن سعيد بن منصور.\n٩ - مسند مسدد بن مسرهد الأزدي.\n١٠ - المصنفات عن يحيى بن معين.\n١١ - المسند للإمام أحمد برواية ابنه عبد الله.\n١٢ - صحيح الإمام مسلم.\n١٣ - السنن لأبي داود السجستاني.\n١٤ - مسند الحارث بن محمد بن أبي أسامة داهر.\n١٥ - السنن الكبرى والصغرى للنسائي.\n١٦ - كتاب الجزية ليونس بن عبد الأعلى.\n١٧ - كتاب العلم ليونس بن عبد الأعلى.\n١٨ - كتاب الصمت وأدب اللسان لابن أبي الدنيا.","vol":"مقدمة","page":87},{"text":"١٩ - كتاب المرض والكفارات لابن أبي الدنيا.\nومن مصادره في بيان غريب الحديث أَبو عبيد القاسم بن سلام ابن عبد الله (ت ٢٢٤ هـ) مصنف غريب الحديث، والغريب المصنف، وفضائل القرآن وغيرها (^١).\nكما ينقل شرح بعض الغريب عن أبي العباس محمد بن يزيد المبرد (ت ٢٨٥ هـ) شيخ النحاة وإمام العربية ببغداد في زمانه، صاحب الكامل، نقل عنه نصا في بيان معنى الأيم، فقال: سمعت أبا العباس المبرد يقول: \"الأيم التي لا زوج لها نكحت أو لم تنكح (^٢) \".\nالنوع الثالث: ما رواه عن طريق الكتابة والمراسلة:\nومن ذلك قوله: كتب إلي الحسن بن سفيان على يدي عبد الله ابن محمد، يذكر أن حرملة بن يحيى حدثهم .... (^٣).\n_________\n(^١) انظر: حديث رقم: (٣٨٢٨، و٤٣٧٨).\n(^٢) انظر حديث رقم: (٤٦٨٣).\n(^٣) انظر: حديث رقم: (١١٧٤٥).","vol":"مقدمة","page":88},{"text":"<span data-type='title' id=toc-31>المبحث الرابع: درجة أحاديث الكتاب.</span>\nغالب أحاديث كتاب أبي عوانة صحاح، وممن نص على هذا العلامة المعلمي ﵀ (^١)، لأنه في الأصل مستخرج على صحيح مسلم، وبالتالي فأحاديثه غالبها مخرجة في صحيح مسلم، وهذا لا كلام فيه، وإنما البحث والنظر في الأحاديث التي زادها أَبو عوانة على صحيح مسلم، وهذه الأحاديث قد تبين من خلال دراستها أن فيها الصحيح والحسن والضعيف، وهو ما أشار إليه بعض أهل العلم من قبل، كالحافظ ابن حجر حيث قال: \"كتاب أبي عوانة وإن سماه بعضهم مستخرجا على مسلم، فإن له فيه أحاديث كثيرة مستقلة في أثناء الأبواب، نبه هو على كثير منها، ويوجد فيها الصحيح والحسن والضعيف أيضًا والموقوف (^٢) \".\nوكذا ذكر العلامة المعلمي أن في مستخرج أبي عوانة أحاديث ضعيفة (^٣) لكن أظهرت الدراسة لهذه الزيادات أن الغالب عليها الصحة، وهذا يتبين من خلال النظر في تخريجها والنظر في الكلام على أسانيدها (^٤).\nبل أشار الذهبي إلى وجود بعض الأحاديث الموضوعة أيضًا في كتاب\n_________\n(^١) انظر: التنكيل (١/ ٤٤٤).\n(^٢) انظر: النكت على ابن الصلاح (١/ ٢٩١ - ٢٩٢).\n(^٣) انظر: التنكيل (١/ ٤٤٤).\n(^٤) انظر: المبحث الثامن من هذا الفصل: \"دراسة الزوائد والمعلقات\".","vol":"مقدمة","page":89},{"text":"أبي عوانة، كما ذكر في ترجمة عبد الله بن محمد البلوي من الميزان: \"روى عنه أَبو عوانة في صحيحه في الاستسقاء خبرا موضوعا (^١) \".\nلكنَّ وجود الأحاديث الموضوعة في كتاب أبي عوانة إنما هو على سبيل النُّدرة.\n_________\n(^١) انظر: الميزان (٢/ ٤٩١ ترجمة ٤٥٥٨)، وانظر المبحث الثامن المتعلق بدراسة الزوائد.","vol":"مقدمة","page":90},{"text":"<span data-type='title' id=toc-32>المبحث الخامس: درجةُ رجال أبي عوانة.</span>\nأكثرُ رجال أبي عوانة في مستخرجه ثقات أو في حيز الاحتجاج، وهذا ظاهر لمن تأمل تراجمهم، وذلك أن كتاب أبي عوانة هو في الأصل مستخرج على صحيح مسلم، وهو يلتقي مع مسلم في أغلب الأحيان في شيخه أو شيخ شيخه، ورجالِ أَبي عوانة في الغالب هم رجالُ مسلمٍ الذين أخرج لهم في الصحيح، لكن مع هذا فقد أخرج أَبو عوانة في كتابه لجماعة من الضُّعفاء، بل وفيهم بعضُ المتروكين والكذابين، لكن على سبيل الندرة (^١)، وليس هذا غريبا، لأن أصحاب المستخرجات ومنهم أَبو عوانة، إنما جل قصدهم أن يعلو إسنادهم في الأحاديث التي يخرجونها، ويجتهدون أن يكونوا هم والمخرَّج عليهم سواء، فإن فاتهم ذلك فأعلى ما يرونه، فمن ثم فإنهم لا يلتزمون في أسانيدهم الصحَّة، لأنَّ هذا ليس هو قصدَهم الأصليّ، فمثلا ربَّما لا يقع لأبي عوانة الحديث إلا من طريقِ رجلٍ ضعيف، فيتساهلُ في ذلك، لأن أصل الحديث صحيح معروف، من غير طريق ذاك الضعيف، والقصد إنما هو العلو وقد حصل (^٢).\nوإذا نظرنا إلى مستخرج أبي عوانة وحال رجاله، فيما بينه وبين ملتقى\n_________\n(^١) راجع ما تقدم تقريره في المبحث الرابع من هذا الفصل.\n(^٢) انظر: النكت (١/ ٢٩٣)، وفتح الباري (١٣/ ٨٨)، فتح المغيث (١/ ٤٦)، تدريب الراوي (١/ ١١٥)، التنكيل (١/ ٤٤٣ - ٤٤٤).","vol":"مقدمة","page":91},{"text":"إسناده مع إسناد مسلم؛ نجدهم يختلفون في درجاتهم، فغالبهم ثقات، ومن سواهم وهم قلة على أنواع:\nأ- من يكتب حديثه مثل:\n١ - مسلم بن خالد القرشي (^١).\n٢ - العلاء بن هلال الرقي (^٢).\n٣ - زمعة بن صالح (^٣).\nب: ضعيف لا يعتبر بحديثه -وهم قليل- منهم:\n١ - أشعث بن سوَّار الكندي (^٤).\n٢ - بكار بن محمد (^٥).\n٣ - أحمد بن محمد بن يحيى الحضرمي (^٦).\nجـ: من لا يعرف فيه جرح ولا تعديل، مثل:\n١ - فضل بن عبد الجبار (^٧).\n_________\n(^١) انظر: حديث رقم (٧٠٣٩).\n(^٢) انظر: حديث رقم (٣٤٧).\n(^٣) انظر: حديث رقم (٦٨٠٨).\n(^٤) انظر: حديث رقم (٢٣٢٨).\n(^٥) انظر حديث رقم (٨٥٤٢).\n(^٦) انظر: حديث رقم (٢٣٤٧).\n(^٧) انظر: حديث رقم (٦٥).","vol":"مقدمة","page":92},{"text":"٢ - محمد بن عمرو بن نافع (^١).\nد: من اتهم بالكذب مثل:\n١ - عبد الله بن عمرو الواقعي (^٢).\n٢ - إسماعيل بن إبراهيم أَبو الأحوص الإسفراييني (^٣).\n٣ - جعفر بن عبد الواحد (^٤).\n٤ - عبد الرحمن بن عمرو بن جبلة (^٥).\n٥ - خالد بن يزيد العمري (^٦).\nوإجمالا فرجال أبي عوانة ينطبق عليهم ما تقدم نقلُه (^٧) عن الحافظ ابن حجر في قوله: إن من فوائد المستخرجات: \"الحكم بعدالة من أخرج له فيه -أي صاحب المستخرج-، لأن المُخَرِّج على شرط الصحيح يلزمه أن لا يُخَرِّج إلا عن ثقة عنده، فالرجال الذين في المستخرج ينقسمون أقسامًا فهم:\nأ- من ثبتت عدالته قبل هذا المُخَرِّج، فلا كلام فيهم.\n_________\n(^١) انظر: حديث رقم (٨٦٩٧).\n(^٢) انظر: حديث رقم (٧١٤).\n(^٣) انظر: حديث رقم (١٣٥).\n(^٤) انظر: حديث رقم (٨٧١٦).\n(^٥) انظر: حديث رقم (٨٨٣٤).\n(^٦) انظر: حديث رقم (٨٨٣٦).\n(^٧) انظر: المبحث الرابع من الفصل الأول ص (٣٣).","vol":"مقدمة","page":93},{"text":"ب - ومنهم من طعن فيه غير هذا المُخَرِّج فينظر في ذلك الطعن إن كان مقبولًا فيقدم وإلا فلا.\nجـ - ومنهم من لا يعرف لأحد قبل المخرج فيه توثيق ولا تجريح فتخريج من يشترط الصحة لهم ينقلهم من درجة من هو مستور إلى درجة من هو موثوق، فيستفاد من ذلك صحة أحاديثهم التي يروونها بهذا الإسناد ولو لم يكن في ذلك المستخرج والله أعلم\".","vol":"مقدمة","page":94},{"text":"<span data-type='title' id=toc-33>المبحث السادس: بيان معنى الاستخراج، ودراسة موضوع الكتاب.</span>\nمعنى الاستخراج:\nالاستخراج لغة مصدر من باب الاستفعال، مأخوذ من: خَرَجَ يَخْرُجُ خُرُوجًا ومَخْرَجًا.\nقال ابن فارس: (خرج) الخاء والراء والجيم أصلان، فالأول: النفاذ عن الشيء، والثاني: اختلاف لونين (^١).\nوالاستِخراج بمعنى الاستنباط والاستِخلاص، يقال: استخرجت الشيء من المعدن: خلصته (^٢).\nوالمُستخرَج -بفتح الراء- اسمُ مفعولٍ منه، والمقصودُ منه الكتابُ الذي استُخرِجَ على كتابٍ آخر، وسمي بذلك لاستنباط مؤلفه للطرق المتعلقة بأحاديث الكتاب المستخرج عليه، وقد يقال له \"المخرَّج\" كما وقع في كلام ابن الصلاح، و\"المستخرِجُ\" -بكسر الراء- اسم فاعلٍ منه، ويرادُ به مصنِّفُ المستخرَجِ، أو من يقومُ بالاستخراج على أحاديث كتابٍ ما (^٣).\n_________\n(^١) معجم مقاييس اللغة (٢/ ١٧٥).\n(^٢) المصباح المنير (١/ ١٦٦)، ولسان العرب (٢/ ٢٤٩).\n(^٣) انظر: صيانة صحيح مسلم (ص ٢٣٥)، لسانَ العرب (٤/ ٥٢، ٥٣) (٤/ ٢١)، القاموس المحيط (ص ١٨٣)، تهذيب اللغة (١٣/ ٢٥٠)، تاج العروس (٢٠/ ١٣٣)، =","vol":"مقدمة","page":95},{"text":"و\"الاستخراجُ\" في مصطلحِ أهل الحديث هو: أن يعْمدَ حافظٌ من الحفَّاظ إلى كتابٍ من كُتب الحديث فيخرِج أحاديثَه بأسانيدَ لنفسه من غير طريق صاحب الكِتاب فيِجتمعَ معه في شَيخه أو من فوقه، ولو في الصَّحابي (^١).\nشرطُ الاستِخراج: كما قال الحافظ ابن حجر: \"أن لا يصل إلى شيخ أبعد حتى يفقد سندًا يوصله إلى الأقرب إلا لعذر من علوٍ أو زيادة مهمَّة، ولذلك يقول أَبو عوانة في مستخرجه على مسلم بعد أن يسوق طرق مسلم كلها: من هنا لمُخَرِّجه (^٢)، ثم يسوق أسانيد يجتمع فيها مع\n_________\n= مختار الصحاح (ص ٧٢)، توجيه النظر إلى أصول الأثر (١/ ٢٤٨).\n(^١) انظر: فتح المغيث (١/ ٣٨)، توضيح الأفْكار (١/ ٦٩ - ٧٠)، توجيه النَّظر (١/ ٣٤٦).\n(^٢) ما حكاه الحافظ عن أبي عوانة في قوله: \"من هنا لِمُخَرِّجه\" لعله ساقه بالمعنى، أو اشتبه على الناسخ فيه، لأن أبا عوانة إنما يقول -فيما وقفنا عليه-: \"من هنا لم يخرجه\" وعلى تقدير كونه بالمعنى تكون اللام في قول الحافظ \"لمخرِّجه\" للتمليك، والمُخَرِّج هو أَبو عوانة.\nوقد وقع في طبعة تدريب الراوي (١/ ٩١) بتحقيق نظر الفاريابي: \"من هنا أخرجه\". ولا يستقيم كلام الحافظ فإذا اللفظ، فهذا خطأ وهو مخالف لما في طبعة الشيخ عبد الوهاب بن عبد اللطيف للتدريب كما في (١/ ١١٢)، وما في النسخة الخطية لمكتبة الأحقاف كما في لوحة (١٨/ أ) منها، وأيضًا كما في نسخة الشيخ محمد مظهر الفاروقي كما في لوحة (١٩/ أ).","vol":"مقدمة","page":96},{"text":"مسلم فيمن فوق ذلك، وربما قال: من هنا لم يخرجاه، ولا يظن أنه يعني البخاري ومسلمًا، فإني استقريت صنيعه في ذلك فوجدته إنما يعني مسلمًا وأبا الفضل أحمد بن سلمة (^١) فإنه كان قرين مسلم، وصنَّف مثل مسلم\".\n\"ومقتضى الاكتفاء بالالتقاء قي الصحابي أنهما لو اتفقا في الشيخ مثلًا ولم يتحد سنده عندهما ثم اجتمع في الصحابي، إدخاله، وإن صرح بعضهم بخلافه وربما عز على الحافظ وجود بعض الأحاديث فيتركه أصلًا، أو يعلقه عن بعض رواته، أو يورده من جهة مصنف الأصل\" (^٢).\nوقال الإمام السَّخاوي: \"وربما عزّ على الحافظ وجود بعض الأحاديث فيتركه أصلًا، أو يعلِّقه عن بعض رواته، أو يورده من جهة مصنف الأصل\" (^٣).\nولا يلزَم في المستخرَج موافقةُ لفظِ الأصل المخرَّجِ عليه، لأنَّ المستخرِجين يروون بالألفاظ التي تقعُ لهم عن شُيوخِهم فيحصُل فيها تفاوتٌ في اللَّفظِ، أو في اللَّفظ والمعنى معا (^٤).\n_________\n(^١) أحمد بن سلمة بن عبد الله البزار المعدل النيسابوري، رافق مسلم بن الحجاج في رحلته، كتب بانتخابه على الشيوخ، ثم جمع له مسلم الصحيح في كتابه.\nانظر: تاريخ بغداد (٤/ ١٨٦)، السير (١٣/ ٣٧٣).\n(^٢) فتح المغيث (١/ ٣٨).\n(^٣) انظر: المصدر نفسه.\n(^٤) انظر: شرح التبصرة والتذكرة (١/ ٥٨ - ٥٩).","vol":"مقدمة","page":97},{"text":"أما موضوع كتاب أبي عوانة ﵀: فحديث رسول الله ﷺ، والآثار عن صحابته والتابعين؛ التي رواها بأسانيد مسلم في صحيحه، كذلك ما رواه أحمد بن سلمة النيسابوري في صحيحه، وهذا الأخير مقصود أبي عوانة بقوله -أحيانًا \"من هُنا لَم يخرِّجَاه (^١) \" أو يشير إليهما بصِيغة الجَمع -نادرًا-: \"لَم يخرِجُوه (^٢) \" أو \"لم يخرجْه أصحابنا (^٣) \" ونبَّه على ذلك الحافظ ابن حجر؛ فقد قال: \"ولا يُظنُّ أنه يعني بذلك البخاري ومسلمًا، فإني قد استقرأت صنيعه في ذلك فوجدته إنما يعني مسلمًا وأبا الفضل أحمد بن سلمة (ت / ٢٨٦ هـ) فإنه كان قرين مسلم وصنَّف مثل مسلم (^٤) \".\nعلى أنَّ الإمام الذهبي ﵀ سبق الحافظ بقول كهذا، بل له فائدة أخرى، فقد قال ﵀ في أثناء ترجمته لأحمد بن سلمة هذا: \"له مستخرجٌ كهيئة صحيح مسلم (^٥) \"، وهذا يُرشد إلى أنَّ كتاب أحمد بن سلمة:\n_________\n(^١) انظر على سبيل المثال الأحاديث بأرقام: (٥١٨٤، ٧٠١٢، ٧١١٥، ٤٧٤٠، ٧١٧٤، ٨٦٦٥).\n(^٢) انظر: حديث رقم (٣٦٧٩).\n(^٣) انظر: حديث رقم (٧٠٧، و٧١٤)، والظاهر أنه يريد بأصحابه مسلمًا، وأحمد بن سلمة فعبَّر عنهما بالجمع.\n(^٤) انظر: تدريب الراوي للسيوطي (١/ ١١٢).\n(^٥) انظر: تذكرة الحفاظ للذهبي (٢/ ٦٣٧).","vol":"مقدمة","page":98},{"text":"\"مستخرجٌ على صحيح مسلم\" سابق لمستخرج أبي عوانة، ويؤيِّده أن الكتَّاني ذكر \"صحيح أحمد بن سلمة\" هذا في عِداد \"المستخرجات على الصحيحين؛ أو أحدهما (^١) \".\nومن ثم يمكن أن يكون معنى قول أبي عوانة ﵀: \"من هنا لم يخرِّجاه\" أي: لم يخرجه مسلم، وتبعًا لذلك لم يستخرجه أحمد بن سلمة -عليه- أيضًا.\nوفي قول أبي عوانة: \"من هنا لم يخرِّجاه\" وقوله: \"من هنا لم يخرجه\" ما يلي:\n١ - يلتقي إسناد أبي عوانة مع ما استخرج عليه فيمن فوق شيخ الأصل المستخرج عليه ولو في الصحابي.\nولعل مراد أبي عوانة في نفيه الإخراج هنا: أن صاحب الأصل المستخرج عليه لم يخرج الحديث من هذا المخرج الذي أورده أَبو عوانة، وإن كان قد أخرج أصل الرواية (^٢).\nوقد يورد أَبو عوانة هنا أحاديث تشهد لما في الأصل ولكنه لم يخرجها، وقد يورد أيضًا أحاديث زائدة تدخل ضمن ترجمة الباب الذي\n_________\n(^١) انظر: الرسالة المستطرفة للكتاني (ص: ٢٨).\n(^٢) انظر: حديث رقم (٢٥٧٨)، (٢٥٧٩)، وانظر حديث (٨٦٦٥) إلى نهاية حديث (٨٦٦٨).","vol":"مقدمة","page":99},{"text":"عقده أَبو عوانة، أو الكتاب الذي يتبع له ذلك الباب (^١).\nوينتهي هذا الموضع بقول أبي عوانة في آخره: \"إلى هنا لم يخرجاه\"، أو قوله: \"إلى هنا لم يخرجه مسلم\" (^٢)، أو بقوله: \"إلى هنا زدته من عندي\" (^٣) وقد ينتهي هذا الموضع بنهاية الباب الذي ترجم له (^٤).\n٢ - يختص الاستخراج في الموضع الذي يقول فيه أَبو عوانة: \"من هنا لم يخرجاه\" بكونه على صحيحي مسلم وأبي الفضل أحمد بن سلمة، وأما ما سواه فالاستخراج فيه مختصٌ بأصل موضوع الكتاب على صحيح مسلم وحده.\n_________\n(^١) انظر: بداية حديث رقم (٢٥٦٧) وما بعده.\n(^٢) انظر: نهاية حديث (٢٥٨٣).\n(^٣) انظر: حديث (٧١٤).\n(^٤) انظر: حديث (٨٨٧٢) إلى نهاية الباب.","vol":"مقدمة","page":100},{"text":"<span data-type='title' id=toc-34>المبحث السابع: دراسة الزوائد والمعلقات في المستخرج.</span>\n<span data-type='title' id=toc-35>المطلب الأول: دراسة الزوائد في المستخرج.</span>\nاعتنى أَبو عوانة -زيادةً على الاستخراج على صحيح مسلم- بالزوائد المتنية والإسنادية وإيراد أحاديث مستقلة زائدة على ما في صحيح مسلم.\nفقد يصدر بعض الأحاديث بقوله: \"زيادات لم يخرجها مسلم في صحيحه\"، أو يقول: \"من هنا لم يخرجاه\"، أو \"من هنا لم يخرجه مسلم\"، وهذا إنما يفعله أَبو عوانة بعد سياقه طرق مسلم كلها، فيورد في هذا الموضع أحاديثًا يجتمع فيها مع من فوق شيخ مسلم، أو تكون تلك الأحاديث زائدة لم يخرجها صاحب الأصل الذي استخرج عليه أصلًا.\nولذا يقول الذهبي: في ترجمة أبي عوانة من كتابه السير: \" … وزاد أحاديث قليلة في أواخر الأبواب\" (^١).\nوقال في \"التذكرة\": \" … وله فيه زيادات عِدَّة\" (^٢).\nويقول الحافظ ابن حجر في إتحاف المهرة في حديثه عن كتاب أبي عوانة: \"وهو في الأصل كالمستخرج على صحيح مسلم، لكنه زاد فيه زيادات كثيرة جدًّا من الطرق المفيدة، بل ومن الأحاديث المستقلة\" (^٣).\n_________\n(^١) (١٤/ ٤١٧).\n(^٢) (٣/ ٧٧٩).\n(^٣) إتحاف المهرة بالفوائد المبتكرة من أطراف العشرة (١/ ١٥٩).","vol":"مقدمة","page":101},{"text":"وقال في النكت: \"كتاب أبي عوانة، وإن سمَّاه بعضهم مستخرجًا على مسلم فإن له فيه أحاديث كثيرة مستقلة في أثناء الأبواب نبَّه هو على كثير منها ويوجد فيها الصحيح والحسن والضعيف -أيضًا- والموقوف\" (^١).\nوقال في المعجم المفهرس: \"صحيح أبي عوانة، وهو مستخرج على صحيح مسلم لكن زاد فيه طرقًا في الأسانيد، وقليلًا في المتون … \" (^٢).\nفالزيادات القليلة هي بالنسبة للأحاديث المستقلة، أما الزيادات العِدَّة فبالنسبة للطرق الزائدة لأحاديث مسلم، وعلى هذا يحمل كلام الذهبي السابق، وهذا هو واقع الكتاب من خلال العمل فيه.\nوقد جنح ابن الصلاح في مقدمته إلى صحة ما وقع في الكتب المخرَّجة على الصحيحين أو أحدهما ككتاب أبي عوانة هذا من الزيادات (^٣)، إذ نجده في صيانة صحيح مسلم يعبر عن كتاب أبي عوانة فيقول: \"ورويناه في كتاب أبي عوانة الإسفراييني المُخَرَّج على شرط مسلم\" (^٤).\nوتبعه على هذا العراقي في التقييد (^٥)، وابن الملقن في المقنع في علوم\n_________\n(^١) (١/ ٢٩٢).\n(^٢) (ص ٢٢)، تحقيق: محمد شكور المياديني.\n(^٣) انظر: مقدمة ابن الصلاح مع محاسن الاصطلاح (ص: ١٦٤).\n(^٤) انظر: صيانة صحيح مسلم ص (١٤٥).\n(^٥) التقييد والإيضاح (١٧).","vol":"مقدمة","page":102},{"text":"الحديث (^١)، وفي البدر المنير حيث قال عقب حديث أخرجه أَبو عوانة وهو مما زاده على مسلم: \"رواه أَبو عوانة في صحيحه كذلك قال: وهو مما لم يخرجه مسلم -أي وهو على شرطه-\" (^٢).\nوتعقَّب الحافظ ابن حجر ابن الصلاح بما ذكرته عنه سابقًا، ثم تعرض ﵀ لما ذكره ابن الصلاح من أن أصحاب الكتب المخرَّجة على الصحيحين لم يلتزم مصنفوها فيها موافقتهما في ألفاظ الأحاديث بعينها من غير زيادة ونقصان لكونهم رووا تلك الأحاديث من غير جهة البخاري ومسلم طلبًا لعلو الإسناد فحصل فيها تفاوتٌ في الألفاظ (^٣).\nفأشار الحافظ ابن حجر إلى أن هذه الزيادات التي حكم عليها ابن الصلاح بالقبول يتوقف الحكم بصحتها على أحوال رواتها، وثبوت الصفات المشترطة في الصحيح للرواة الذين بين صاحب المستخرج وبين من اجتمع مع صاحب الأصل الذي استخرج عليه، وكلما كثرت الرواة بينه وبين من اجتمع مع صاحب الأصل فيه افتقر إلى زيادة التنقير، وكذا كلما بعد عصر صاحب المستخرج من عصر صاحب الأصل كان الإسناد كلما كثرت رجاله احتاج الناقد إلى كثرة البحث عن أحوالهم (^٤).\n_________\n(^١) (١/ ٦٦).\n(^٢) البدر المنير (مخطوط) (٤/ ٢٢١ / أ).\n(^٣) انظر: مقدمة ابن الصلاح مع محاسن الاصطلاح (١٦٥).\n(^٤) انظر: النكت (١/ ٢٩١ - ٢٩٣).","vol":"مقدمة","page":103},{"text":"ومن ثمَّ فزيادات أبي عوانة ليست كلها صحيحة بل تجري عليها قواعد أهل الحديث فيحكم عليها بما تستحقُّه صحة وضعفًا، وإن كان كتاب أبي عوانة قد وُسِمَ بالصحة فقد أَخْرَجَ فيه عن من ليس على شرط الصحيح كما سبق بيانه عن الحافظ ابن حجر.\nهذا بالنسبة لما يتعلَّق بزيادات المصنِّف، وأما أسانيده التي يسوقها على سبيل الاستخراج فقد يقع في رواتها من لا يحكم لحديثه بالصحة انفرادًا، ولكن بالاعتضاد فهذا حديثه صحيح، لقول الحافظ ابن حجر ﵀: \"وينبغي أن يزاد في التعريف بالصحيح فيقال: هو الحديث الذي يتصل بنقل العدل التام الضبط أو القاصر عنه إذا اعتضد عن مثله إلى منتهاه ولا يكون شاذًا ولا معلَّلًا وإنما قلت ذلك لأنني اعتبرت كثيرًا من أحاديث الصحيحين فوجدتها لا يحكم عليها بالصّحة إلاّ بذلك\" (^١).\nوأما إخراجه للأحاديث من الطرق الواهية. وهي قليلة. فهذا مما ينتقد به كتابه، ولذا يستنكر الحافظ ابن حجر عليه روايته عن الحسن بن زياد اللؤلؤي، وهو ممن رمي بالكذب فيقول بعد نقله كلام الأئمة في توهينه فيما حكاه الذهبي: \"ومع هذا كله أخرج له أَبو عوانة في صحيحه، والحاكم في مستدركه\" (^٢).\n_________\n(^١) المصدر نفسه (١/ ٤١٧).\n(^٢) انظر: لسان الميزان (٢/ ٢٠٩).","vol":"مقدمة","page":104},{"text":"وهذا كله من حيث الإجمال، وأما بيان ذلك، فزوائد أبي عوانة تنقسم إلى قسمين:\nالقسم الأول: زوائد الطرق والأسانيد، وهي على نوعين:\nأ- زيادات المتابعات على ما أخرجه الإمام مسلم ﵀، وهي كثيرة جدًّا، فإن الحافظ أبا عوانة قد اعتنى بجمع الطرق من المتابعات والشواهد غاية الاعتناء، حتى إنه ربما بلغ عدد طرق بعض الأحاديث إلى (٨٩) طريقا، كما في حديث ابن عمر ﵁ في وجوب الغسل يوم الجمعة (^١).\nب- زيادات الشواهد للأحاديث التي أخرجها مسلم ﵀.\nمنها ما هو صحيح أو حسن كالأحاديث الآتية:\n١ - (٦٣٨٩) حديث أبي الدرداء ﵁ عن النبي ﷺ قال: أفاء الله على رسوله إبلًا ففرقها، فقال أَبو موسى: يا رسول الله أحملني، فقال: \"لا\"، فقال له ثلاثًا، فقال النبي ﷺ \"والله لا أفعل\". . . الحديث.\n٢ - (ح/٦٣٩٣) حديث عبد الله بن عمرو ﵁ أن رسول الله ﷺ قال: \"من حلف على يمين فرأى غيرها خيرًا منها فليكفر عن يمينه وليأت الذي هو خير\".\n٣ - (ح/ ٦٤٤٦ إلى ح/٦٤٥٣) حديث أبي هريرة ﵁\n_________\n(^١) انظر شجرة إسناد هذا الحديث آخر المبحث الثامن.","vol":"مقدمة","page":105},{"text":"عن النبي ﷺ أنه قضى باليمين مع الشاهد.\n٤ - (ح/٦٤٥٦) حديث الزُّبيب ﵁ أن النبي ﷺ قَبِل له شاهدًا واحدًا ويمينه.\n٥ - (ح/٦٤٦٤) حديث عمرو بن شعيب، عن أبيه، عن جده يأثره عن النبى ﷺ أنه كان يقضي باليمين مع الشاهد الواحد.\n٦ - (ح/٦٦٢٦) حديث أبي هريرة ﵁ قال: قُتل رجل على عهد رسول الله ﷺ فدُفع القاتل إليه، فدفعه إلى ولي المقتول، فقال القاتل: والله يا رسول الله ما أردت قتله … الحديث.\n٧ - (ح/٦٦٩٧) حديث أبي هريرة ﵁ عن رسول الله ﷺ أنه قضى فيمن زنى ولم يحصن أن ينفى عامًا مع إقامة الحدِّ عليه.\n٨ - (ح/٦٧٢٤) حديث جابر ﵁ في قصة رجم ماعز ابن مالك.\n٩ - (ح/٦٨١٥) حديث عامر بن ربيعة ﵁ عن النبي ﷺ قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\".\nومنها ما هو معلول ونص المصنف على علته، مثل:\n١٠ - (ح/٦٤٢٥ - ٦٤٢٧) حديث أيوب عن نافع عن ابن عمر ﵁ عن النبي ﷺ قال: \"من حلف على يمين فقال: إن شاء الله فهو بالخيار إن شاء مضى وإن شاء ترك\"، قال أبو عوانة: \"في حديث","vol":"مقدمة","page":106},{"text":"أيوب عن نافع مرفوع نظر\".\n١١ - (ح/ ٦٤٣٢) حديث أبي هريرة عن النبي ﷺ قال: \"من حلف فقال إن شاء الله لم يحنث\"، قال أبو عوانة: \"إنه يقال غلط فيه عبد الرزاق، إنما هو مختصر من الحديث الذي يليه\".\n١٢ - (ح / ٦٤٥٧ إلى ح / ٦٤٥٨) حديث جابر ﵁ قال: قال النبي ﷺ: \"أتاني جبريل فأمرني باليمين مع الشاهد، وقال: إن يوم الأربعاء يوم نحس مستمر\"، ثم رواه مرسلًا -بلفظ-: \"أنَّ النبي ﷺ قضى باليمين مع الشاهد الواحد\"، وقال: \"المرسل هو الصحيح\".\n١٣ - (ح / ٦٥٤٢) حديث عبد الله بن عمر أو عمرو -شكَّ يونس- عن النبي ﷺ ونزلت فيهم آية المحاربة، قال أَبو عوانة: \"إسناد عجَبْ\".\nومنها ما أخرجه لبيان الاختلاف في طرقه، نحو:\n١٤ - (ح / ٦٤٥٤) حديث عن زيد بن ثابت ﵁ عن النبي ﷺ قال -يعني- قضى باليمين مع الشاهد الواحد (^١).\n١٥ - (ح / ٦٤٥٩ إلى ح / ٦٤٦١) حديث سعد بن عبادة أن النبي ﷺ قضى باليمين مع الشاهد.\n_________\n(^١) هذا الحديث يحتمل أن أبا عوانة يرى أنه يصح بالوجهين؛ فيكون شاهدًا صحيحًا، وقد صُحح كذلك.","vol":"مقدمة","page":107},{"text":"١٦ - (ح / ٦٦٨١ إلى ح / ٦٦٨٣) حديث ابن عمر ﵁ قال: كانت امرأة مخزومية تستعير المتاع فتجحده، فأمر النبي ﷺ بقطع يدها.\n١٧ - (ح / ٦٨٠٧) حديث ابن عباس ﵁ عن النبي ﷺ أنه قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\".\nومنها ما استشهد به وهو ضعيف، نحو:\n١٨ - (ح / ٦٤٦٢ إلى ح / ٦٤٦٣) حديث سُرَّقٍ أن رسول الله ﷺ باليمين مع الشاهد.\nوالحديث في سنده جهالة التابعي.\n١٩ - (ح / ٦٨١٨) حديث عبادة بن الصامت ﵁ قال \"إنَّ مِنْ قضاء رسول الله ﷺ أن المعدن جبار، والبئر جبار، والعجماء جرحها جبار\".\nفي سنده انقطاع.\n٢٠ - (ح / ٦٨١٩) حديث جابر ﵁ قال: قال النبي ﷺ \"السائمة جبار والجُبُّ جبار، والمعدن جبار، وفي الركاز الخمس\".\nفي إسناده راوٍ ضعيف ولم يتابع.\nالقسم الثاني: زوائد المتون، وهي على نوعين:\nأ- زيادات تقع أثناء المتون في الأحاديث التي أخرج أصولها الإمام","vol":"مقدمة","page":108},{"text":"مسلم في صحيحه، وهي كثيرة، والغالبُ عليها الصحة (^١)، ومنها المعلة والضعيفة، وهي قليلة (^٢).\nب- متون مستقلَّة لم يخرج أصولها الإمام مسلم ﵀ في صحيحه، وهي على قسمين:\nأحدهما: أحاديث زادها في أثناء متون الأحاديث وأثناء الأبواب من غير تنبيه على زيادتها.\nوالثاني: أحاديث زادها مع التنبيه على عدم إخراج صاحب الأصل لها، وربما كان فيها ما هو مخرج أصله بالأصل، كنحو قوله في آخر كتاب الاستسقاء: \"زيادات في الاستسقاء ما لم يخرجه مسلم ﵀ في كتابه\" حيث أورد سبعة عشر حديثًا منها خمسة عشر حديثًا زائدًا.\nوحديثين التقى فيهما مع مسلم فيمن هو فوق شيخه. أحدهما ما أسنده عن الحسن البصري، عن أنس ﵁، قال: أصاب أهل المدينة قحط ومجاعة شديدة، فقام رسول الله ﷺ يخطب يوم الجمعة، فقام ناس فقالوا: يا رسول الله، هلكت الأموال وخشينا الهلاك على أنفسنا، … \" (^٣).\n_________\n(^١) انظر على سبيل المثال: (ح / ٢٥٨٧، ٢٥٩٠).\n(^٢) انظر على سبيل المثال: (ح / ٣١١).\n(^٣) انظر: حديث رقم (٢٥٧٨).","vol":"مقدمة","page":109},{"text":"وهذ كله منه ما هو صحيح أو حسن، مثل:\n١ - (ح / ٦٤٠١ إلى ح / ٦٤٠٦) حديث ابن عمر ﵄ قال: قال رسول الله ﷺ \"من حلف بغير الله كفر أو أشرك\".\n٢ - (ح / ٦٤١٦) حديث جابر بن عبد الله ﵁ أن النبي ﷺ قال: \"من حلف على منبري هذا بيمين فاجرة فليتبوأ مقعده من النار\".\n٣ - (ح / ٦٤٦٦) حديث أبي هريرة ﵁ عن النبي ﷺ قال: \"إذا أُكره الاثنان على اليمين فاستحباها فأسهم بينهما\".\n٤ - (ح / ٦٥١٥) حديث عجلان مولى المُشْمَعِلّ، عن أبي هريرة عن النبي ﷺ قال: \"إذا جاء مملوك أحدكم بطعامه قد ولي حرّ النار فلْيَدْعُهُ فليأكل معه، ولا تضربوهم وأطعموهم مما تأكلون\".\n٥ - (ح / ٦٧٠٥) حديث جابر ﵁ أن النبي ﷺ لما رُجِم ماعز قال: \"لقد رأيته يَتَخَضْخَضُ في أنهار الجنة\".\nومنها ما هو معلولٌ ونصَّ المصنف على علته، مثل:\n٦ - (ح / ٦٨١١ إلى ح / ٦٨١٢) حديث أبي هريرة ﵁ عن النبي ﷺ قال: \"النَّار جبار\"، قال أبو عوانة: كان يقال غلط فيه عبد الرزاق، إنما هو \"البئر جبار\"، فجعلها \"النار\"، ثم وافقه عليه عبد الملك عن معمر.\n٧ - (ح / ٦٨١٦) حديث أبي هريرة ﵁ عن النبي ﷺ","vol":"مقدمة","page":110},{"text":"قال: \"الرجل جبار\"، قال أَبو عوانة؟ \"لم يقله أحد غيره\" اهـ. يعني سفيان ابن حسين عن الزهري.\nومنها ما هو معلول ولم ينص المصنف على العلة فيه، بل اكتفى بسوق الأسانيد المختلفة التي تُبيِّن موضع العلة، كمثل:\n٨ - (ح / ٦٣٣١ إلى ح ٦٣٣٢) حديث ابن عمر عن عمر قال: سمعني رسول الله ﷺ أحلف بأبي فقال: \"يا عمر لا تحلف بأبيك، احلف بالله ولا تحلف بغير الله\"، قال: فما حلفت بعد إلّا بالله، ورآني أبول قائمًا؛ فقال: \"يا عمر لا تبل قائمًا\"، قال: فما بلت قائمًا بعد.\nوبالجملة فإن عدد الأحاديث الزائدة المستقلة متنا أو إسنادا يزيد على (٤٥٢) حديثا ومتنا.\n\n<span data-type='title' id=toc-36>المطلب الثاني: دراسة المعلقات في المستخرج.</span>\nالمعلَّق من الحديث هو: ما حُذِف من مبتدأ إسناده واحد فأكثر ولو إلى آخر الإسناد (^١).\nوقد أكثر أَبو عوانة من إيراد الأحاديث المعلَّقة مقارنةً بصاحب الأصل الإمام مسلم، ومقارنةً بأبي نعيم، فالإمام مسلم غاية ما تبلغ عدد الأحاديث المعلَّقة عنده (١٧ حديثًا) في كتابه الصحيح كلِّه على ما ذكره\n_________\n(^١) انظر: نزهة النظر شرح نخبة الفكر (ص ٤٠)، وهدي الساري مقدمة فتح الباري لابن حجر العسقلاني (ص: ١٩)، تدريب الراوي للسيوطي (١/ ١١٧).","vol":"مقدمة","page":111},{"text":"السيوطي (^١)، وقريب منه أَبو نعيم، أما أَبو عوانة فمعلقاته تقارب ثلاثمائة حديث معلق.\nوالتعليق عند أبي عوانة على أوجه: فتارة يعلِّقه عن بعض شيوخه، وتارة عمَّن فوقهم، وتارة عمَّن فوق ذلك.\nوأحيانًا يعلِّق الإسناد ويذكر معه طرفًا من المتن، وأحيانًا يكتفي -عند تعليق الإسناد- بإحالة المتن على السابق، كما سيأتي الكلام عليه في بيان منهج أبي عوانة في كتابه.\nوجميع هذه المعلقات يذكرها أبو عوانة عقب الأحاديث المتصلة، سوى عدد قليل منها صدر بها الأبواب (^٢).\nوهذه المعلقات منها ما هو موصول عند المصنف نفسه (^٣)، ومنها ما هو موصول عند مسلم (^٤)، ومنها ما هو موصول عند غيرهما (^٥).\nوبعد التأمل والنظر في تلك المعلقات ترجح لدينا أن أبا عوانة أوردها للأغراض التالية:\nأولًا: الأغراض العائدة للإسناد:\n_________\n(^١) تدريب الراوي للسيوطي (١/ ١١٧).\n(^٢) انظر: حديث رقم: (٣٧١٩، و٦٦١٨).\n(^٣) علقه عقب الحديث رقم: (٦٤٩٠)، ووصله برقم: (٦٤٨٦).\n(^٤) انظر -مثلًا- الحديث رقم: (٢٠٤٦، و٢٠٨٧).\n(^٥) انظر -مثلًا-: الحديث رقم: (١٧٦٢، و٢٠٣٣).","vol":"مقدمة","page":112},{"text":"١ - لبيان المتابعة على الوصل والإرسال.\nفمثال ما علقه لبيان المتابعة على الوصل:\nحديثٌ أسنده من طريق عبد الرحيم بن سليمان، عن هشام بن عروة، عن أبيه، عن عائشة أنَّ يد السارق لم تكن تقطع في عهد رسول الله ﷺ في الشيء التافه (^١).\nثم قال عقبه: رواه عَبدة وأبو أُسامة عن هشام متصلًا أيضًا.\nومثال ما علقه لبيان المتابعة على الإرسال:\nحديثٌ أسنده من طريق إسماعيل بن أبي خالد، عن الحسن أن النبي ﷺ قال: \"يا عبد الرحمن لا تسأل الإمارة … \"، الحديث (^٢).\nثم قال عقبه: \"رواه ابن جريج عن علي بن زيد\"اهـ، يعني عن الحسن.\n٢ - لبيان المتابعة على زيادة راوٍ في الإسناد أو حذفه.\nفمثال ما علقه لبيان المتابعة على حذف راوٍ من الإسناد:\nحديثٌ رواه عن أبي داود السجستاني عن سليمان بن حرب عن حماد بن زيد عن أيوب عن أبي قلابة عن أنس … الحديث (^٣)، وأعقبه بحديث أبي داود السجستاني من طريق وهيب عن أيوب بإسناده.\nثم قال عقبه: روى محمد بن يحيى وغيره عن سليمان بن حرب كما\n_________\n(^١) انظر: ح (٦٦٥٨).\n(^٢) انظر: ح (٦٣٨٢).\n(^٣) انظر: ح (٦٥٥٠).","vol":"مقدمة","page":113},{"text":"رواه أَبو داود سواء لم يُذكر أَبو رجاء.\nومثال ما علقه لبيان المتابعة على زيادة راوٍ في الإسناد:\nالحديث السابق نفسه رواه عن أبي أمية الطرسوسي عن سليمان ابن حرب بزيادة أبي رجاء بين أيوب وأبي قلابة (^١).\nثم قال عقبه: رواه هارون بن عبد الله عن سليمان بن حرب هكذا عن أبي رجاء عن أبي قلابة.\n٣ - لبيان سماع الراوي من شيخه.\nمثاله: حديثٌ أسنده من طريق ابن وهب عن مالك عن أبي ليلى ابن عبد الله بن عبد الرحمن بن سهل، عن سهل بن أبي حثمة … الحديث (^٢).\nثم قال عقبه: رواه مطرف عن مالك عن أبي ليلى بن عبد الله عن سهل بن أبي حثمة أنه أخبره هو ورجال من كبراء قومه.\n٤ - لبيان الاختلاف في تسمية الراوي المبهم في الإسناد.\nمثال ذلك ما أسنده من طريق أبي عامر العَقَدي، قال حدثنا قُرَّة ابن خالد، قال حدثني محمد بن سيرين، قال حدثني عبد الرحمن بن أبي بكرة ورجل في نفسي أفضل من عبد الرحمن -حُمَيد بن عبد الرحمن- عن أبي بكرة قال: خطبنا النبي ﷺ يوم النحر فقال: \"أي يوم هذا\" …\n_________\n(^١) انظر: ح (٦٥٥٣).\n(^٢) انظر: ح (٦٤٧٦).","vol":"مقدمة","page":114},{"text":"الحديث (^١).\nثم قال عقبه: ورواه يحيى القطان، فقال: \"وعن رجل آخر أفضل في نفسي\"، ولم يسمه كما سماه أَبو عامر.\n٥ - لتقوية المتكلم فيه في الإسناد.\nمثاله: حديثٌ رواه من طريق أيوب بن خالد عن الأوزاعي. . . (^٢)\nثم قال عقبه: \"رواه الفريابي عن الأوزاعي … \".\nوأيوب بن خالد قال فيه ابن عدي: \"حدث عن الأوزاعي بالمناكير\" (^٣).\n٦ - لنزول إسناده عمن علقه عنه.\nومثال ذلك أحاديث غندر عن شعبة، يعرض عنها أبو عوانة لنزول إسناده إلى شعبة من طريق غندر، فمثلًا علق عنه أربعة مواضع عن شعبة (^٤)، وأسند له حديثًا واحد عن الصاغاني عن خلف المخرمي عنه عن شعبة (^٥)، فبينه وبين شعبة في هذا الإسناد ثلاثة أنفس، وعند أبي عوانة إسناد آخر إلى غندر من طريق عبد الله بن أحمد بن حنبل عن أبيه عنه، وهو\n_________\n(^١) انظر: ح (٦٦١٥).\n(^٢) انظر: ح (٦٥٣٤).\n(^٣) وينظر مثال آخر: حديث رقم: (٦٥٢٧).\n(^٤) عقب الأحاديث الآتية: (٦٤٨٦، ٦٤٩٦، ٦٦٠٤، ٦٧٠٧).\n(^٥) انظر: ح (٦٥٦٣).","vol":"مقدمة","page":115},{"text":"نازل أيضًا، ولم يخرج بهذا الإسناد شيئًا (^١).\n٧ - لكثرة الطرق.\nوذلك في بقية المعلقات -حاشا ما في الأغراض العائدة للمتن- والظاهر أن إيرادها لكثرة الطرق، وأما ما كان منها موصولًا عند مسلم، فلعله مما عز عليه وجوده من غير طريق صاحب الأصل، فعلقه عن بعض رواته، وقد نبه السخاوي على أنه من صنيع المستخرجين فيما عزَّ عليهم وجوده من غير جهة مصنِّف الأصل (^٢).\nثانيًا: الأغراض العائدة للمتن.\n١ - التنبيه على اختلاف ألفاظ الرواة.\nومثاله: ما أسنده من حديث جابر بن سَمُرة ﵁ قال: شهدت رسول الله ﷺ ردَّ ماعزًا مرتين، وشهدت رسول الله ﷺ حين رجم ماعز بن مالك … الحديث (^٣).\nثم قال عقبه: كذا قال غندر وشبابة: مرتين.\n_________\n(^١) وذلك بالتتبع في أحاديثه من حديث رقم (٦٣٢٢) إلى (٦٨١٩)، وثمة مثال آخر، وهو حديث حديث الأعمش، برقم: (٦٥٩٥) لو أسنده من الطريق التي علقها لنزل درجة عن الطريق التي أسندها.\n(^٢) ينظر: فتح المغيث (١/ ٤٤).\n(^٣) رقمه (٦٧٠٨).","vol":"مقدمة","page":116},{"text":"ورواه أبو عامر فقال: مرتين أو ثلاثًا (^١).\n٢ - لبيان المتابعة على لفظة اختلف فيها الرواة.\nومثاله: ما أسنده من طريق شعيب بن أبي حمزة، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال النبي ﷺ \"قال سليمان بن داود: لأطوفنَّ الليلة على تسعين امرأة … \"، الحديث (^٢).\nثم قال عقبه: رواه ورقاء عن أبي الزناد بنحوه: \"تسعين امرأة\" (^٣).\n٣ - لبيان أن بعض الرواة اختصر الحديث.\nومثاله: ما أسنده من طريق الحميدي، حدثنا سفيان -هو ابن عيينة- عن أيوب، عن أبي قلابة، عن زهدم قال: قُرِّب إلى أبي موسى دَجاج، فقال لي: ادنُ فكُلْ، فقلتُ: كأنِّي لا أُريده، إني حلفتُ أن لا آكله … وساق الحديث بطوله في قصة الأشعريين وطلبهم الحملان من النبي ﷺ.\nثم قال عقبه: رواه الثوري عن أيوب في الدَجاجة فقط.\nوالذي يظهر أن أبا عوانة علق هذه المواضع للاختصار، فإنه لو أسندها لطال الكتاب جدًّا، فاقتصر على موضع الحاجة منها.\nأما ما علقه عن شيوخه، فلم يتبين سبب عدم تصريحه بالسماع\n_________\n(^١) وينظر أمثلة أخرى: عقب الأحاديث: (٦٣٤٤، ٦٣٥٥، ٦٤٦٧، ٦٤٩١، ٦٥٠٤، ٦٥٣٤، ٦٧٠٧، ٦٧٧٣، ٦٧٩٣، ٦٧٩٦).\n(^٢) انظر: ح (٦٤٣٣٦).\n(^٣) ينظر التعليق على حديث رقم (٦٤٢٨) لمعرفة اختلاف الرواة في هذه اللفظة.","vol":"مقدمة","page":117},{"text":"منهم، إلا أن يكون سمعه منهم مذاكرة.\nوقد قرر ابن الصلاح أن المعلِّق إذا علق عن بعض شيوخه وكان غير مدلس حمل على أنه سمعه منه، ولا فرق بين أن يقول: \"قال\" أو \"روى\" أو \"ذكر\" أو ما أشبه ذلك من الصيغ التي ليست بصريحة، قاله ابن حجر (^١).\n_________\n(^١) ينظر: النكت (١/ ٣٥٤) وعلوم الحديث (ص / ٦١ وما بعدها).","vol":"مقدمة","page":118},{"text":"<span data-type='title' id=toc-37>المبحث الثامن: أهمية كتاب أَبي عوانة وعناية العلماء به.</span>\nالكتاب مستخرج على صحيح مسلم، فهو يستمد أهميته من أهمية الكتاب المستخرج عليه، ويعد كتاب أبي عوانة من أوائل الكتب التي خدمت صحيح مسلم، سواءً من حيث الأسانيد أو المتون.\nويمكن إيجاز أهمية الكتاب في الأمور التالية:\n١ - أنه مستخرج على صحيح الإمام مسلم -رحمه الله تعالى- وهو ثاني أصح الكتب بعد كتاب الله ﷿، ومعلومة أهمية المستخرجات وفوائدها.\n٢ - أن الحافظ أبا عوانة قد اعتنى بتراجم أبواب كتابه، فهي تتميّز بالوضوح والدقة وغزارة المادة الفقهية، ومعلوم أن صحيح مسلم ليس فيه بعد مقدمته إلا الحديث السرد، وفق ترتيب دقيق دون تراجم ظاهرة لأبوابه، وإن كان هو مبوبا في الحقيقة، وأما عناوين الأبواب وتراجمها المثبتة على النسخ المطبوعة فهي من عمل الشراح، ومنهم الإمام النووي، ولذا يُعدُّ صنيع أبي عوانة في تراجم أبوابه من أوائل من أظهر تراجم الصحيح (^١).\n٣ - اشتماله على فوائد الاستخراج الكثيرة التي تخدم صحيح الإمام مسلم -رحمه الله تعالى- مثل: -\n_________\n(^١) انظر صيانة صحيح مسلم ص ١٠٣، والإمام مسلم ومنهجه في الصحيح (١/ ٣٨٣، ٣٨٨).","vol":"مقدمة","page":119},{"text":"أ- كثرة الطرق الزائدة على ما في صحيح مسلم، وهذه الكثرة يستفاد منها في تقوية الحديث والترجيح عند التعارض، وغير ذلك من الفوائد المشتملة عليها تلك الطرق (^١).\nب- وإيراد حديث المختلط من طريق من سمع منه قبل الاختلاط، وهو في الصحيح من طريق من سمع منه بعد الاختلاط، وبيان تصريح المدلس بالسماع وهو في الصحيح بالعنعنة، وهذا مما يؤكد حمل الأئمة ما كان من هذا القبيل في الصحيح على الصحة لكون صاحب الصحيح قد انتقى من أحاديث هذا القبيل (^٢).\nج- ذكر ألفاظ الرواة الذين لم يذكر ألفاظَهم الإمام مسلم في صحيحه (^٣)، مع تمييز تلك الألفاظ لمن هي من الرواة (^٤).\n٤ - اشتماله على كثير من الألفاظ والأحاديث الزائدة على صحيح مسلم، بل له أحاديث انفرد بها (^٥).\n_________\n(^١) انظر: مثلًا حديث رقم (٢٦٢٣) إلى (٢٦٩٦)، وسيأتي الكلام عليه في آخر هذا المبحث.\n(^٢) انظر مثلا، حديث رقم (٢٧٦٦)، وحديث رقم (٢٩٩٩).\n(^٣) انظر الأحاديث: (٤٢٣٨، ٤٢٥٦، ٤٢٥٧، ٤٢٨٤، ٤٢٨٨، ٤٢٩٣، ٤٣١٠، ٤٣٤٠، ٤٣٤١).\n(^٤) انظر بقية فوائد الاستخراج في مبحث فوائد الاستخراج.\n(^٥) انظر -على سبيل المثال- الأحاديث: (من ٩٤٣٢ - ٩٤٣٥).","vol":"مقدمة","page":120},{"text":"٥ - احتواؤه بعض فتاوى الصحابة والتابعين (^١).\n٦ - اشتماله على أقوال مصنّفه في الجرح والتعديل، وقد استفاد منها الأئمة الذين جاءوا بعده كالحافظ المزي وابن حجر.\nولأهمية كتاب الحافظ أبي عوانة -رحمه الله تعالى- فإنه يعدّ من أهم مصادر السنة النبوية الشريفة، ولذلك أصبح محلّ عناية للعلماء -رحمهم الله تعالى- ينهلون من معينه ويستفيدون منه، فاعتنوا به: سماعًا ونقلًا، وانتقاءً، وجمعًا لأطرافه.\nومما يدل على ذلك:\nتداول الكتاب نقلا ورواية، ويدل على ذلك السماعات الكثيرة على نسخ الكتاب وبخاصة النسخة الظاهرية.\nوكثرة النقل من الكتاب سواءً من رواياته، أو ما فيه من الكلام على بعض الرواة وغير ذلك.\nكصنيع ابن الصلاح في صيانة صحيح مسلم (^٢).\nوالمزي في تهذيب الكمال (^٣).\nوالذهبي في جزئه \"المنتقى من مسند أبي عوانة\" (^٤).\n_________\n(^١) انظر على سبيل المثال- الأحاديث: (٥٠٣٦، ٥٠٦٧، ٥٠٧٨).\n(^٢) انظر: صيانة صحيح مسلم (ص ٢٣٨، ٢٧٦).\n(^٣) انظر: تهذيب الكمال (٣٤/ ٢٢١).\n(^٤) ذكره الحافظ ابن حجر في المجمع المُؤَسِّس (٢/ ٩١).","vol":"مقدمة","page":121},{"text":"والحافظ ابن حجر في تغليق التعليق ينقل منه كثيرًا في تخريج بعض الطرق، وفي تهذيب التهذيب، يذكر أحيانًا أن الراوي أخرج له أَبو عوانة (^١)، وقد جمع أطراف حديثه وطرقه ضمن كتابه إتحاف المهرة بالفوائد المبتكرة، واستفاد من تلك الطرق والمتون في شرحه فتح الباري، في عدة مواضع، ومن أبرز ذلك قوله عن رواية نافع عن ابن عمر ﵄ في حديث الغسل يوم الجمعة، \"ورواية نافع عن ابن عمر لهذا الحديث مشهورة جدًّا فقد اعتنى بتخريج طرقه أَبو عوانة في صحيحه فساقه من طريق سبعين نفسًا رووه عن نافع، وقد تتبعت ما فاته وجمعت ما وقع لي من طرقه في جزء مفرد لغرض اقتضى ذلك فبلغت أسماء من رواه عن نافع مائة وعشرين نفسًا … \" (^٢).\nثم أشار الحافظ إلى الفوائد المستنبطة من تلك الطرق بالنسبة لرواية البخاري في الصحيح فذكر عدة فوائد، أُبْرِزُ منها ما يتعلق بكتاب أبي عوانة مما يدل على عناية العلماء به واستفادتهم منه:\nالفائدة الأولى: تكرار الأمر بالاغتسال منه ﷺ كما في رواية صخر ابن جويرية عن نافع بلفظ: \"كان النبي ﷺ إذا خطب يوم الجمعة قال:\n_________\n(^١) انظر: تهذيب التهذيب (٩/ ٢١٧).\n(^٢) انظر: فتح الباري (٢/ ٤١٧)، وهذا الحديث خرجه أَبو عوانة كما في الحديث رقم (٢٦٢٣) إلى (٢٦٩٦).","vol":"مقدمة","page":122},{"text":"إذا راح أحدكم … \" (^١).\nالفائدة الثانية: زيادة في متن الحديث، كما في رواية عثمان بن واقد عن نافع بلفظ: \"من أتى الجمعة من الرجال والنساء فليغتسل، ومن لم يأتها فليس عليه غسل\" (^٢).\nالفائدة الثالثة: زيادة في المتن والإسناد، وذلك فيما رواه مفضل ابن فضالة عن عياش بن عباس، عن بكير بن عبد الله، عن نافع، عن ابن عمر، عن حفصة قالت: قال رسول الله ﷺ: \"الجمعة واجبة على كل محتلم، وعلى من راح إلى الجمعة الغسل\" (^٣).\nوثمة فائدة أخرى نبَّه إليها الحافظ، وهي في بيان سبب الحديث، وذلك فيما رواه إسماعيل بن أمية، عن نافع بلفظ: \"كان الناس يغدون في أعمالهم؛ فإذا كانت الجمعة جاءوا وعليهم ثياب متغيرة، فشكوا ذلك لرسول الله ﷺ فقال: من جاء منكم الجمعة فليغتسل\".\nوقد عزا الحافظ رواية إسماعيل لأبي عوانة وقاسم بن أصبغ، ولفظ أبي عوانة ليس فيه موضع الشاهد الدال على سبب الحديث فلعل اللفظ المذكور لفظ رواية قاسم بن أصبغ.\n_________\n(^١) انظر: حديث رقم (٢٦٣٨).\n(^٢) انظر: حديث رقم (٢٦٥١).\n(^٣) انظر: حديث رقم (٢٦٩٦).","vol":"مقدمة","page":123},{"text":"وهذه مشجرة توضح طرق رواية نافع المذكورة، وقد اقتبس بعضها من كناب موسوعة الحديث النبوي -صلاة الجمعة- تصنيف د. عبد الملك بكر القاضي (^١) ثم أضيف إليها طرق أبي عوانة ورمز له بـ \"عه\" مع الإشارة إلى رقم الحديث في كتابه هذا، وبالمقارنة بين المشجَّرتين تعلم أهمية الكتاب حيث زاد مؤلفه عددًا كبيرًا من الطرق في هذه الرواية بلغت (٨٩) طريقًا.\n_________\n(^١) ص (١٠٥ - ١٠٨).","vol":"مقدمة","page":124},{"text":"ابن عمر\nنافع\nالشيباني/ عبد الأعلى/ عثمان بن الأسود/ الأجلح/ عثمان بن حكيم/ خالد الحذاء\nحفص/صالح بن مالك/سليمان بن حيان/محمد بن فضيل/محمد/جعفر بن عون/يعلى بن عبيد/محمد بن فضيل/الحكم بن فضيل\nأبو هشام/إبراهيم السراج/يحيى الجعفي/العطاردي/محمد بن عطاء/ابن آدم/أبو أمية/الغساني/محمد بن عطاء/بشر بن مبشر\nابن صدقة/إسحاق/أبو زرعة/الأزدى/إسحاق بن إبراهيم/الأزدي/محمد بن القطان\nبحشل/ عبد الله بن إبراهيم\nعه ٢٦٤٧/عه ٢٦٦٢/عه ٢٦٦٤/عه ٢٦٨٦/عه ٢٦٧٤/عه ٢٦٨٤/عه ٢٦٦١/عه ٢٦٦١/عه ٢٦٥٨/عه ٢٦٧٤/عه ٢٦٥٧","vol":"مقدمة","page":125},{"text":"ابن عمر\nنافع\nمنصور بن دينار/نافع بن أبي نعيم/محمد بن عبد الرحمن/مالك\nإسحاق/عبد الله بن رجاء/ابن وهب/عبد الرحمن/ مصعب الزبيري/خالد بن مخلد/عبد الله بن يوسف/قتيبة/أبو مصعب\nابو عمر المنقري/الحسن بن سهل/ ابن ديزيل/ابن خلف/يونس/بحر بن نصر/أحمد بن حنبل/المروزي/الدارمي/البخاري/النسائي/أبو إسحاق\nالشيرازي\nالبغوي\nعه ٢٦٢١/طب صغير ١/ ٢٢٧ /عه ٢٦٥٢/عه ٢٦٥٦/عه ٢٦٢٤/هق ١/ ٢٩٣ /المسند ٢/ ٤٦ /الجمعة/هق ١/ ٢٩٩ /الصحيح/السنن والجمعة","vol":"مقدمة","page":126},{"text":"ابن عمر\nنافع\nعبد القدوس/ثابت بن زهير/جرير بن حازم/عبد الكريم/يونس بن يزيد/سليمان بن موسى/ابن سمعان/منصور بن المعتمر/مطر الوراق\nصالح بن مالك/بشر بن معاذ/محمد بن أبيان/علي العامري/أبيه/همام /النعمان بن المنذر/أبيه/إبراهيم بن طهمان\nإبراهيم بن إسحاق/ابن مهدي الأيلي/السراج/عمرو بن نافع/أحمد بن خالد/عمرو بن عاصم/يحيى/محمد بن ضمرة/محمد بن سابق/خالد بن نزار\nمحمد بن إسحاق/محمد بن نهار/الصائغ/أَبو يعلى/ابن سيار/محمد بن يحيى/أحمد بن محمد/حماد بن الحسين/أَبو أمية/أَبو الشريف/هارون الأيلي\nأحمد محمد\nعه ٢٦٩٥/عنه ٢٦٨٣/عه ٢٦٥٢/عه ٢٦٩٣/عه ٢٦٨٦/المعجم+ طب/عه ٢٦٥٤/عه ٢٦٥٥/عه ٢٦٧٣/عه ٢٦٢٧/عه ٢٦٢٧/عه ٢٦٣٣/","vol":"مقدمة","page":127},{"text":"ابن عمر\nنافع\nأيوب/إسماعيل بن أمية\nعبد الوهاب/ إسماعيل/هشام/حماد بن زيد/أبان/شعبة/سعد بن مسلمة\nعمر بن شبة/أحمد بن حنبل/أَبو داود الطيالسي/عفان/أَبو النعمان/سليمان بن حرب/أَبو سلمة/محمد بن جعفر/الحسن بن جنيد\nالصائغ/أَبو أمية/ابن أبي داود/أحمد بن إسحاق/ أحمدبن حنبل/علي بن منجح\nالطحاوي/عبد الله\nالبغوي\nعه ٢٦٢٦/المسند ٢/ ٤٨ /المسند ص ٢٥٣/عه ٢٦٢٥/المعاني ١/ ١١٥ /عه ٢٦٨٩/المسند ٢/ ٧٨ /بن الجعد ١٥٧٢/عه ٢٦٩٢","vol":"مقدمة","page":128},{"text":"ابن عمر\nنافع\nالليث بن سعد/عطاف بن خلد/أَبو معشر السندي/عبد الرحمن بن مالك/يونس بن عبيد/محمد بن عجلان/محمد بن جحادة\nمعلى/محمد بن رمح/العلاء بن موسى/يحيى بن يحيى/قتيبة بن سعيد/عبد العزيز بن بحر/الهيثم بن الربيع/الفضل بن عنبسة/عبد ربه/حيوة بن شريح/داود بن الزبرقان\nابن شاذان/مسلم/أحمد المروزي/إسماعيل بن قتيبة/مسلم/أَبو الأحوص/السراج/عبد الله بن أبي سعد/الكديمي/عمرو بن مسلم/عاصم بن يوسف/حجاج بن رشدين/الحارث\nالمخلدي/بحشل/جعفر بن الهذيل/ابن عبد الحكم/ابن الحارث\nالملينحي/أَبو أسحاق\nالبغوي/الحراني\nعه ٢٦٣٩/الجمعة ٤٣/هق ١/ ٢٩٧ /الصحيح ٢/ ٥٧٩ /عه ٢٦٣٩/شرح السنة/عه ٢٦٦٣/عه ٢٦٧٥/عه ٢٦٤٥/عه ٢٦٣٠/عه ٢٦٥٣/عه ٢٦٩٤","vol":"مقدمة","page":129},{"text":"<span data-type='title' id=toc-38>المبحث التاسع: بيان منهج المؤلف في كتابه.</span>\nلم يذكر الحافظ أَبو عوانة ﵀ شيئًا يتعلق بمنهجه في مقدمة كتابه، ولكن يمكن استخلاص ذلك بعد النظر في صنيعه من خلال كتابه، وذلك فيما يلي:\n١ - أنه يوافق مسلمًا في ترتيب كتابه في الجملة، وقد يخالفه أحيانًا (^١).\n٢ - ترجم للأبواب بتراجم دقيقة واضحة مفصّلة طويلة تشتمل على مسائل كثيرة فقهية تصلح كل واحدة منها أن تفرد بترجمة مستقلة، وذلك دليل واضح على غزارة فقهه وسعة علمه ﵀.\n٣ - يماثل أَبو عوانة بعض المصنفين من أهل عصره كابن خزيمة في طول تراجم الأبواب (^٢) مع ترتيبه للتراجم والأحاديث وفق ترتيب بعض كتب الشافعية في الفقه، وقد تطول ترجمته لكثرة الأحكام التي يذكرها فيها (^٣).\n٤ - يذكر أحيانًا البلد الذي سمع به من شيخه الحديث مثل قوله:\n_________\n(^١) انظر الأحاديث: (٦٨٦٨، ٦٩١٣، ٦٩١٤، ٦٩١٥، ٦٩١٨، ٧٢٢٧، ٧٢٨٣، ٧٢٨٤).\n(^٢) انظر -مثلًا- الأحاديث: (٩١١، ٩٢٢، ٩٩٨، ١١٤٩).\n(^٣) كقوله في كتاب الصيام، الباب الثاني، باب بيان الخبر الذي يوجب على الصائم حفظ صومه وحظر السخب والرفث في يوم صوبه، وإباحة إعلامه، والدليل على أنه ليس فيه رياء.","vol":"مقدمة","page":131},{"text":"حدثني محمد بن النعمان بن بشير المقدسي ببيت المقدس (^١).\n٥ - ينوّع في ذكر شيوخه فأحيانًا يذكر اسم الشيخ واسم أبيه ونسبته، وفي موضع آخر يكتفي بنسبته فقط (^٢) وأحيانًا يذكر لقب شيخه (^٣).\n٦ - لأبي عوانة اعتناء في الرواية عن الشيوخ المكثرين حيث نجده يسوق الحديث من طريق من يعلو به علو صفة كتقدم الوفاة، أو قدم السماع (^٤).\n٧ - يعتني اعتناءً بالغًا بتمييز ألفاظ المتن، موافقًا في ذلك الإمامَ مسلمًا، ومن مظاهر هذا الاهتمام:\nأ- التنبيه على زيادةٍ في لفظ بعض الرواة (^٥).\nب- بيانُ صاحبِ اللفظ من الرواة (^٦).\n_________\n(^١) انظر حديث: (١٢٨١، ١٠٥٦، ١٦٥٩، ٩٢٥).\n(^٢) انظر حديث: (٨٢٢، ٨٢٦، ٨٤٨، ٨٦٩).\n(^٣) انظر حديث: (٨٢٣، ١٢٥٦).\n(^٤) انظر الأحاديث: (٢٥١٦، ٢٥٨٤، ٢٥٨٨، ٢٦٢٣، ٢٦٢٥، ٢٦٢٦، ٢٦٢٧، ٢٦٣٧، ٢٧١٦، ٢٧٢٢، ٢٧٢٧، ٢٨٤٣).\n(^٥) انظر -مثلًا- الأحاديث: (١٨٥٦، ١٨٨٩، ١٩٤٨، ١٩٩١، ١٩٩٢، ٢٠٠٨).\n(^٦) انظر -مثلًا- الأحاديث: (١٨٤٩، ١٨٥٠، ١٨٨٥، ١٨٩٦، ١٩٠٥، ١٩٥٥، ١٩٥٦، ١٩٦٩، ١٩٨١، ١٩٨٣، ١٩٨٧، ١٩٩٥، وغيرها).","vol":"مقدمة","page":132},{"text":"ج- التصريح بأن فلانًا من الرواة لم يذكر بعض الألفاظ (^١).\nد- الإحالة بالمتن إلى ما سبق ما عدا اللفظ الذي فيه تغايُرٌ عن المتن المحال عليه (^٢).\nهـ - التصريح بأن (معنى حديثهم واحد) مما يدل على عدم المماثلة تمامًا (^٣).\nو- إذا كان اللفظ الذي يقع له مختلفًا شيئًا ما عن لفظ مسلم، أو فيه زيادة لم ترِدْ عند مسلم أكَّد صحةَ ما ورد عنده بـ (أنَّ هذا لفظ فلان) - يريد الراويَ الذي روى عن طريقه (^٤).\nويزيد هذا الاهتمام إذا كان اللفظ مما يترتب عليه حكمٌ ما (^٥).\n_________\n(^١) انظر -مثلًا- الأحاديث: (١٨٥٣، ١٨٧٠، ١٨٧٤، ١٨٧٥، ١٨٨١).\n(^٢) انظر -مثلًا- الأحاديث: (١٧٦٧، ١٧٧٢، ١٧١٣، ١٨٤٨، ١٨٥١، ١٨٥٩، ١٨٦٤).\n(^٣) انظر: (ح / ١٨٠١).\n(^٤) انظر: (ح / ١٩٥٥) حيث قال في آخر الحديث: (وهذا لفظ يزيد)، مع أنه لم يروه إلا عن طريقه، وما ذلك إلا للتأكيد على صحة ما وقع له.\nولفظ يزيد هنا فيه زيادة: (فلم يسترحْ)، ولم ترِدْ هذه الزيادة عند مسلم، واستدل المصنف بهذه الزيادة على ما ورد في ترجمة الباب ذي الرقم (٣٤) فراجعه.\n(^٥) انظر -مثلًا- الأحاديث: (١٩٣٩، ١٩٤٩، ١٩٥٠، ٢٠١٩).","vol":"مقدمة","page":133},{"text":"٨ - والغالب أن يسوق سند الحديث ومتنه، وقد يكتفي بسياق سند الحديث فقط، ثم يحيل إلى الحديث الذي قبله بقوله: بمثله أو نحوه (^١).\n٩ - كثيرًا ما يُكرِّرُ الحديثَ الواحدَ، ويوزِّعُه على أكثرَ من باب حسب المناسبات الموضوعِيَّة التي يشتمل عليها الحديثُ؛ وله في ذلك طرق:\nأ- تقطيعه حسب الموضوعات، وذكر موضع الشاهد في كل مناسبة بدون ذكره كاملًا في أي موضع (^٢).\nب- ذكره كاملًا في موضع ما، وتقطيعه حسب الحاجة في المواضع الأخرى (^٣).\n_________\n(^١) انظر الأحاديث: (٨٣٢، ٨٤١، ٨٤٣، ٨٤٥).\n(^٢) انظر -مثلًا-: (ح / ١٨٤١) أعاده برقم (١٨٥٩)، و(١٩٣٢)، و(ح /١٩٤٢) أعاده برقم (١٩٣٣)، وبرقم (٢٠٤٦) مقتصرًا في جميع ذلك على موضع الشاهد.\n(^٣) انظر -مثلًا-: (ح /٢١٠١) أورده مختصرًا على موضع الشاهد، وأعاده بطوله برقم (٢٣٤٩)، و(ح / ١٨٢٢) اقتصر فيه على موضع الشاهد، وأعاده بطوله برقم (٢١٣٥)؛ وحديث (٢٠٤٤) أعاده برقم (٢٠٥٧) ولكن لم يتمه؛ و(ح / ١٧٨٤) أعاده بالأرقام (٢٢٨٧، ٢٣٠٣، ٢٣٣٤) مقتصرًا فيها على موضع الشاهد، إلا الموضع الأخير، فأعاده بطوله؛ وحديث (١٧٨٥) أورد إسناده بدون ذكر المتن -محيلًا على ما سبق- وأورده بطوله برقم (٢٣٣٩).","vol":"مقدمة","page":134},{"text":"جـ - تكراره كاملًا السند والمتن (^١).\nوفي الغالب لا يُخلي أَبو عوانة موضعَ التكرار من فائدة مَتْنِيَّةٍ أو إسناديَّة:\n• فربما يورد للحديث طريقًا أخرى -أيضًا- فيتقوى أكثر، وذلك بأن يَقرِن شيخَه الذي روى عنه الحديثَ سابقًا بآخر (^٢)، أو يورده عن شيخ آخر (^٣).\n• أو يزيد في نسبة شيخه ما يُعَرّفه أكثر (^٤).\n• أو غير ذلك مما يَنْشَطُ له أئمة هذا الفن (^٥).\n_________\n(^١) انظر: (ح / ٢٢٣٣) مع (ح /٢٢٤١) و(ح /٢٢٤٤)، وحديث (١٩٥٥) مع (ح /٢٠٢٣)، و(ح /١٩٠٢) مع (ح /٢٢٨٩).\n(^٢) انظر: (ح/ ١٩٠٢) مع (ح/ ٢٢٨٩)، و(ح/ ١٨٢٢) مع (ح/ ٢١٣٥).\n(^٣) انظر -مثلًا-: (ح / ٢١٠١) أعاده برقم (٢٣٤٨)؛ وزاد فيه طريقًا إلى قتادة، و(ح / ٢٢٣٣) أعاد طريق أبي داود الحراني منه برقم (٢٢٤١)، وزاد فيه طريقًا أخرى إلي يحيى بن أبي كثير، انظر: (ح/ ١٨٤٢) مع (ح/ ١٩٣٣).\n(^٤) انظر: (ح / ١٧٨٥) عن أبي داود، أعاده برقم (٢٣٣٩) وزاد فيه نسبة (السجستاني) وانظر: (ح /١٨٠٣) رواه عن طريق ثلاثة وهم: يعقوب بن إسحاق، وأبو حاتم، وإبراهيم بن ديزيل، وأعاده برقم (٢٢٩٠) وزاد في الأول نسبة (الفسوي) وفي الثاني نسبة (الرازي) على حين نسب الثالث إلى أبيه (الحسين).\n(^٥) انظر -مثلًا-: (ح / ١٨٤١) مع (ح / ١٨٥٩)، حيث صرّح في الموضع الأخير باسم ابن نمير (عبد الله ابن نمير)، وقارن (ح / ٢١٠١) مع (ح / ٢٣٤٩) ومن الفوائد في =","vol":"مقدمة","page":135},{"text":"ونادرًا ما يكرِّرُ حديثًا معيَّنًا سندًا ومتنًا دون فائدة (^١)، ولا شكَّ أنّ استنباطَ حكم جديدٍ من الحديث يُعَدُّ فائدةً تُبرّرُ له التكرارَ، وله في ذلك سلفٌ كالإمام البخاري وغيرِه.\nوهو في كل هذا يخالف الإمامَ مسلمًا، حيث إن المعروفَ من منهجه عدمُ تكرار الحديث اكتفاءً بذكره في أَلْصَقِ موضعٍ له مناسبةً، وجَمْعِ جميع طرقه فيه (^٢).\n١٠ - ربما يختصر الحديثَ، مصرِّحًا بأنه اختصره (^٣).\n١١ - يتوسع بسرد طرق كثيرة لبعض الأحاديث (^٤).\n١٢ - يورد الأحاديث المنسوخة أولًا، ثم يتبعها بالأحاديث الناسخة -كما يفعل الإمام مسلم-﵀ إما في الباب نفسه أو في\n_________\n= الموضع الأخير: التصريح بأن (سعيدًا) هو ابن أبي عروبة، وتصريحه بالسماع عن قتادة، وانظر: (ح / ١٨٤٢) مع (ح / ١٩٣٣)، وانظر: بغية الراغب المتمنى (ص ٢٤ - ٢٧).\n(^١) انظر -مثلًا-: الحديث (١٨٥٩) مع (١٩٣٢).\n(^٢) انظر في ذلك: (الإمام مسلم بن الححاج ومنهجه في الصحيح، وأثره في علم الحديث)، (٢/ ٥٣٣ - ٥٣٤).\n(^٣) انظر: (ح/ ١٩٣٢).\n(^٤) انظر حديث: (الحرب خدعة) (٦٩٧٩ - ٧٠٠٢).","vol":"مقدمة","page":136},{"text":"الباب التالي (^١).\n١٣ - في حال ذكره للأحاديث المتعارضة، يُقدِّم المرجوحَ عنده ثم يُرْدِفه بما يراه راجِحًا (^٢).\n١٤ - يورد أحيانا الحديثَ مسندًا -ثُمُّ يُعْقِبُه بذكر حديث أو أكثر معَلَّقًا، وقد عُلِمَ بالاستقراء أنه يشير بذلك- غالبًا- إلى رواية مسلم التي خرّج عليها (^٣).\nوهذا التعليق يأتي على صور:\nأ- بذكر طرفٍ من متن الحديث (^٤).\nب- بدون ذكر شيء من متنه (^٥).\nجـ- يُصَرِّح باسم الإمام مسلم -أحيانًا- (^٦).\n- وأحيانًا يشير بالتعليق إلى روايةٍ ليست عند الإمام مسلم:\n_________\n(^١) انظر الأحاديث: (٨١٨، ٨٢٠، ٨١٩، ٨٢١، ٨٢٢، ٨٢٣، ٨٢٤، ٨٢٥).\n(^٢) انظر الأحاديث: (١٨٤٣ - ١٨٤٦) مع حديث (١٨٤٧).\n(^٣) انظر -مثلًا- الأحاديث: (١٧٧٥، ١٧٨٠، ١٧٨٣، ١٨٠٦، ١٨٣٥، ١٨٣٧، ١٨٤٥، ١٨٧٦، ١٩٢٧، ١٩٤٥، ١٩٢٦، ٢٠١٦).\n(^٤) انظر -مثلًا- الأحاديث: (١٧٦٠، ١٨٠٦، ١٨٣٥، ١٨٤٣، ١٨٤٥، ١٩٧٥، ١٩٩٢).\n(^٥) انظر -مثلًا- (ح/ ١٨٣٧).\n(^٦) انظر -مثلًا- (ح / ٢٠٤٦، ٢٠٨٧).","vol":"مقدمة","page":137},{"text":"بذكر اسمِ المخرِّج -نادرًا- (^١).\nوبدون التصريح باسم من خرّجه -غالبًا- (^٢).\nوالأمر فيه كسابقه في ذكر المتن أو عدمه (^٣).\n١٥ - وربما وصل ما علَّقه في موضع (^٤).\n١٦ - وربما زاد أحاديثَ ليْسَتْ عند صاحب الأصل، وقد ذَكَر ذلك عن الإمام أبي عوانة بعضُ من تَرْجَمَ له (^٥).\n١٧ - قد يصدر بعض الأحاديث بقوله: \"زيادات لم يخرجها مسلم في صحيحه\"، أو يقول: \"من هنا لم يخرجاه\"، أو \"من هنا لم يخرجه مسلم\"، وهذا إنما يفعله أَبو عوانة بعد سياقه طرق مسلم كلها (^٦).\n١٨ - قد يكون الحديث في صحيح مسلم من طريق من تُكُلِّم فيه،\n_________\n(^١) انظر -مثلًا-: (ح / ١٧٦٢، ٢٠٣٣).\n(^٢) انظر -مثلًا- الأحاديث: (١٩٥١، ١٨٤٥ (رواية على بن حرب وعيسى)، ٢١٧٨، ٢٤٦١).\n(^٣) تقدَّم أنَّ الأكثرَ في تصرفه في التعليقات الإشارةُ بها إلى روايات في صحيح مسلم، إلا أن وجودَ معلَّقاتٍ عنده لم توجَدْ عند مسلم سوَّغت التعبير عنها -ككل- بالمعلَّقات، والإشارة إلى من خرّجها -كائنًا من كان- بأنه وصلها.\n(^٤) انظر (ح / ١٧٨٣) وصله برقم (٢٣٣٨).\n(^٥) انظر: سير أعلام النبلاء (١٤/ ٤١٧)، النكت على كتاب ابن الصلاح (١/ ٢٩١ - ٢٩٢)، إتحاف المهرة (١/ ١٥٩)، الضوء اللامع (٨/ ١٠).\n(^٦) تقدم بيانُ المقصود من هذه الألفاظ في أول المبحث السادس من الفصل الثاني.","vol":"مقدمة","page":138},{"text":"ولمسلم مسوغ في إخراجه (^١)، فيورد أَبو عوانة طرق الحديث بما يكشف عن ذلك (^٢).\n١٩ - أحيانًا يُعْقِبُ الحديثَ ببيان بعض ما يُسْتَنْبَطُ منه (^٣)، أو دفْعِ ما يتوهمه البعضُ من تعارضٍ بين الحديثين، والردّ على المخالِفِ تعريضًا، بدون التصريح باسم أحد (^٤).\n٢٠ - وأحيانًا يُعَرِّج على استعراض رأيِ بعضِ الأئمة في الحديث الذي يُسْنِده، إشارةً منه إلى ترجيحه (^٥).\n٢١ - يتكلم على بعضِ الرجال جرحًا وتعديلًا (^٦)، أو ذِكْرًا لاسم مَنْ اشتهر بالكنية (^٧)، أو دفعًا لتوهُّمِ التعدُّد (^٨) أو تصريحًا باسم مُهْمَلٍ (^٩) وخاصة\n_________\n(^١) انظر حول بيان ذلك: صيانة صحيح مسلم (٩٥ - ٩٨) وضوابط الجرح والتعديل (٥٨، ١١٤، ١٢٤).\n(^٢) انظر الأحاديث: (٢٥٢٤، ٢٥٢٨، ٢٥٦٠، ٢٦٩٨، ٢٧٠٩، ٢٧٣٩، ٢٧٦٦، ٢٩٩٩).\n(^٣) انظر: (ح / ٢١٤٤).\n(^٤) انظر عقب (ح / ١٩٦٢). فإنه أطال نَفَسَه في بعض المسائل.\n(^٥) انظر: (ح / ١٩٦٠).\n(^٦) انظر: (ح / ٢٢٦٠)، وترجمة الحسن بن أحمد بن محمد بن بكار الدمشقي.\n(^٧) انظر: (ح / ٢١١٨).\n(^٨) انظر: (ح / ١٨٩٠) حيث صرّح بأن كلًّا من: (عبيد أبي الحسن) الوارد في (ح / ١٨٨٩) و(عبيد بن الحسن) الوارد في (ح / ١٨٩٠) واحد.\n(^٩) انظر: (ح / ١٩٤١).","vol":"مقدمة","page":139},{"text":"إذا كان ممن يلتبس بغيره عند البعض (^١)، أو غير ذلك (^٢)، وكُلُّ ذلك إما مِنْه (^٣)، أو عن بعض من سبقه، يشير إلى الحالة الأخيرة بقوله: \"يقولون\" (^٤) أو \"يقال\" (^٥).\n٢٢ - نادرًا ما يُعْقِبُ الحديث بذكر الحكم عليه (^٦).\n٢٣ - وربما ينقل أقوالَ بعضِ رواةِ الحديث في تفسيره (^٧).\n٢٤ - وأحيانًا يشرح غريب الحديث (^٨).\n٢٥ - لم يلتزم ثقة الرواة المخرج لهم في كتابه، لأن جل قصده هو علو الأسانيد، وإن كان الغالب على رجاله الثقة، فقد روى عن بعضِ الضعفاء، أو المجهولين (^٩)، ولكنَّ غالبَه في المتابعات، والشواهد، ومما يُعْتَذر له في ذلك كون أصل الحديث عند مسلم (^١٠).\n_________\n(^١) انظر: (ح / ٢٣٢٨).\n(^٢) انظر: (ح / ٢٣٩٢).\n(^٣) انظر: (ح / ١٩٤١).\n(^٤) انظر الأحاديث: (١٨٩٠، ٢٣٢٨، ٢٣٩٢).\n(^٥) انظر: (ح / ٢١١٨).\n(^٦) انظر الحديث (١٨٤٧).\n(^٧) انظر الحديث (١٨٩٨).\n(^٨) انظر الحديث (٢١٤٢).\n(^٩) كما روى عن (أبي الأحوص) وهو متهم بالوضع، وعن (أبي القاسم الختلي) وهو ضعيف.\n(^١٠) انظر مبحث درجة رجال أبي عوانة.","vol":"مقدمة","page":140},{"text":"<span data-type='title' id=toc-39>المبحث العاشر: وصف النسخ الخطيَّة، وتراجم رجال أسانيدها، ودراسة السماعات الموجودة عليها.</span>\nإنَّ من صعوبات التحقيق العلمي تناثر أجزاء الكتاب في شتى مكتبات العالم مما يضطر الباحث إلى التنقيب وراءها، والبحث عنها، ولقد ظفرنا بست مصورات عن نُسخ خطِّيَّة لكتابنا هذا، إلا أنها أجزاء من الكتاب متفرقة تناثرت في عدة مكتبات في الهند وباكستان ومصر وتركيا وطاشقند.\nفليس ثمة نسخة كاملة للكتاب فيما وقفنا عليه، ولكن بمجموع تلك النسح يمكن الحصول على نسخة ملفَّقة ينقصها بعض الكتب والأبواب.\nكما يمكن إكمال بعض النقص بالرجوع إلى كتاب إتحاف المهرة بالفوائد المبتكرة من أطراف العشرة للحافظ ابن حجر، ﵀، وجمع ذلك على طريقة المسانيد، ثم جمعه على طريقة الكتب والأبواب، وإن كان الوصول إلى متون الأحاديث كاملة سيبقى بحاجة إلى الوقوف على نسخة خطيَّة لأن الحافظ لا يسوق متون الأحاديث كاملة بل يكتفي بأطرافها (^١).\nوفيما يلي وصف لما وقفنا عليه من تلك النسخ.\nالنسخة الأولى: وهي المشار إليها بالرمز (ل).\nيوجد منها الجزء الأول، والثاني، والخامس، والسابع، والثامن،\n_________\n(^١) انظر: مقدمة محقق كتاب إتحاف المهرة (١/ ٩٦).","vol":"مقدمة","page":141},{"text":"والتاسع، تفرقت في عدة مكتبات.\nوخطُّها: نسخ مشرقي واضح.\nومسطرتها: ١٧ - ١٩.\nوكاتبها: لم يذكر على تلك الأجزاء.\nوتاريخ نسخها: مثبت بآخر الجزء الثامن حيث كتب الناسخ: \"وافق الفراغ منها في نهار الجمعة السادس من ذي الحجة سنة إحدى وثمانين وخمسمائة عظم الله بركته على المسلمين ونفع به … \" (^١).\nوالجزء الأول: محفوظ بمكتبة فيض الله أفندي، بتركيا برقم (٥٠٨)، وعلى طرَّته ختم هذه المكتبة، ونصُّ الوقفية فيه هو:\n\"وقف شيخ الإسلام فيض الله أفندي غفر الله له ولوالديه بشرط أن لا يخرج من المدرسة التي أنشأها بالقسطنطينيَّة سنة ١١١٣ هـ\".\nوكُتِب أيضًا على الغلاف اسم الأمير: عز الدين عبد العزيز بن شداد ابن تميم الحميري (^٢)، وربما كان ذلك للتملك، فقد سمعت عليه كما سيأتي ذكره في السماعات.\nويقع هذا الجزء في: ٢٤٧ لوحة، ويبتدئ: بأول الكتاب.\nوينتهي: ببعض كتاب الصلاة، وآخر أبوابه: باب بيان إيجاب إقامة\n_________\n(^١) انظر المخطوط: (٨ ل / ١٩٥ / ب).\n(^٢) له ذكر في وفيات الأعيان (٦/ ٢١١)، وسير أعلام النبلاء (١٩/ ٢٦٤).","vol":"مقدمة","page":142},{"text":"الركوع والسجود.\nالجزء الثاني: محفوظ برقم ٤٠١ بمكتبة كوبرلي بتركيا.\nويقع في: ٢٤٧ لوحة، ويبتديء ببعض كتاب الصلاة، وأول أبوابه \"باب بيان حظر الكلام في الصلاة بعد إباحتها فيها\".\nوينتهى ببعض كتاب الزكاة، وآخر أبوابه \"باب ذكر الخبر الموجب الإنفاق في الطاعة\".\nالجزء الخامس: محفوظ في دار الكتب المصرية بمصر برقم: ٤٧٣ حديث.\nويقع في: ٢٣٦ لوحة، ويبتديء ببعض كتاب البيوع، وأول أبوابه \"باب بيان الكلاب التي رخص في إمساكها ونهى عن قتلها بعدما أمر بقتلها\".\nوينتهي: ببعض كتاب الجهاد، وآخر أبوابه \"باب حظر قتل أحد من قريش صبرًا، والدليل على أنهم قتلوا يوم الفتح صبرًا، وعلى إباحة قتل غيرهم من المشركين صبرًا\".\nالجزء السابع: محفوظ بمكتبة كوبرلي بتركيا ورقمه بها: ٤٠٤.\nويقع في: ١٩٤ لوحة، ويبتديء: بمبتدأ كتاب تحريم الخمر وأول أبوابه \"باب بيان الخبر الدال على أن الخمر وشربها في الآنية كان مباحًا وصفة تحريمها … \".\nوينتهي: ببعض كتاب الرقى والطب، وآخر أبوابه \"باب إباحة الرقى","vol":"مقدمة","page":143},{"text":"كلها ما لم يكن فيها شرك\".\nالجزء الثامن: محفوظ أوله (من لوحة ١ إلى ٨ / أ) في مكتبة فيض الله أفندي برقم ٥٠٩، وبقيته (من ٨ / ب إلى ١٩٥) محفوظ في مكتبة كوبرلي برقم ٤٠٥.\nوقد وقع إخلال واختلاط في تتابع أوراقه حيث ألحق من أوله إلى لوحة ٨ / أبالجزء التاسع الذي ألحق هو أيضًا من أوله إلى لوحة ٨ / أبالجزء الثامن، والتبس ذلك على المفهرسين.\nويقع هذا الجزء في: ١٩٥ لوحة.\nويبتديء: بتتمة كتاب الرقى والطب، وأول أبوابه \"باب بيان رقية القرحة والوجع والجراح، ومعالجتها\".\nوينتهي: ببعض كتاب المناقب في ذكر مناقب عائشة ﵂.\nالجزء التاسع: محفوظ أوله (من لوحة ١ إلى ٨ / أ) في مكتبة كوبرلي تحت رقم ٤٠٥، وبقيته (من لوحة ٨ / ب إلى ١٩٤) في مكتبة فيض الله أفندي برقم ٥٠٩.\nويبتديء: بتتمة كتاب المناقب في إكمال مناقب عائشة ﵂.\nوينتهي: ببعض كتاب الدعوات وآخر أبوابه \"باب فضيلة لا حول ولا قوة إلا بالله وثواب قائلها\".\nكتب في آخره بخط مغاير لخط النسخة: \"آخر الجزء الثامن من مسند","vol":"مقدمة","page":144},{"text":"أبي عوانة\"، وليس هذا بصواب لما تقدم بيانه.\nويقع في: ١٩٤ لوحة.\nوجميعُ أجزائها مصدَّرةٌ بإسناد النسخة، وسيأتي عرضُه إن شاء الله تعالى.\nوتمتاز هذه النسخة:\n١ - بقلة السقط والتصحيف مع كونها موثَّقَة.\n٢ - في نهاية أجزائها سماع لعدد من الأئمة، سيأتي بيانه.\n٣ - معارضَتها بالأصل الذي نُقِلَت منه، حيث خُطَّ بخطٍ على الدوائر الموجودة في نهايات الأحاديث، مما يدل على المقابلة.\n٤ - بعضَ كلماتها ضُبِطَتْ بالشكل مما يدل على دقتها وجودتها.\nالنّسخة الثانية: وهي المشار إليها بالرمز (م).\nيوجد منها الجزء الأول، وبعض الثاني، والثالث والرابع والخامس.\nوجميعها محفوظ في دار الكتب المصرية بمصر برقم: ٤٥٣ حديث.\nومسطرتها: ٢١ سطرًا.\nوناسخها: لم يذكر اسمه.\nوتاريخ نسخها: مثبت بآخر الجزء الأول منها سنة ٥٩٦ هـ.\nوالجزء الأول منها، يبتديء: بأول الكتاب، وينتهي: بأحاديث من \"باب الدعاء الذي يدعو ربه به المصلي\" من كتاب الصلاة، وفيه سقط وإخلال في ترتيب أوراقه أشير إليه في ثبت السماع المثبت بآخره، وسيأتي ذكره.","vol":"مقدمة","page":145},{"text":"ويقع في: ٢١٧ لوحة.\nالجزء الثاني: يبتديء ببقية كتاب الصلاة، وأول أبوابه \"باب بيان التسليمتين عند الفراغ من التشهد\".\nوينتهي: ببعض كتاب الزكاة، وآخر أبوابه \"باب إباحة نصف العشر فيما يسقى بالساقية\".\nويقع في: ١٣٥ لوحة.\nالجزء الثالث: يبتديء ببعض كتاب الحج، وأول أبوابه \"باب بيان الإباحة للمحرم غسل رأسه ودلكه رأسه بالماء\".\nوينتهي: بأحاديث من \"باب الترغيب في سؤال القارئ قراءة القرآن والاستماع إليه … \" من كتاب فضائل القرآن.\nويقع في: ٨٦ لوحة.\nوفيه سقط وإخلال كبير في ترتيب أوراقه، وقد ألحق بآخر الموجود منه عدة أوراق هي من آخر الجزء الرابع، حيث كتب في آخرها: \"نجز الجزء الرابع، الحمد لله وحده، وصلواته على خيرته من خلقه محمد وآله وسلامه، يتلوه في الجزء الخامس باب عدد أصحاب النبي ﷺ\".\nوهذا الجزء -أعني الثالث- سيأتي تفصيل الخلل، والسقط الواقع فيه في موضعه من الكتاب إن شاء الله تعالى (^١).\n_________\n(^١) وهذا القدر من هذه النسخة طبع مؤخرًا بعناية أيمن عارف الدمشقي، وقد اعتمد عليه =","vol":"مقدمة","page":146},{"text":"الجزء الرابع: والموجود منه قطعة يسيرة تقع في ٢٦ لوحة ألحقت بآخر الموجود من الجزء الثالث كما أسلفت، وهي عدة أبواب من كتاب الجهاد غير مستقيمة الترتيب وآخرها: باب بيان محاربة النبي ﷺ أهل الطائف.\nالجزء الخامس: يبتديء بأحاديث من \"باب تحريم أكل الصيد من السباع التي لا ناب لها … \" في تتمة كتاب الصيد.\nوينتهي ببعض كتاب اللباس، وآخر أبوابه \"باب بيان صفة الحجاب وأنه فرض مفروض، وإباحة خروج النساء لحاجتهن\".\nوأوله ساقط، ويقع في: ١٣٦ لوحة.\nومن أبرز عيوب هذه نسخة: أنها تنفردُ بكثرة التصحيفات والتحريفات والأخطاء، كثرة السقطِ والتكرارِ بها، وقد أشير إلى هذا في السماع المثبت بأول أجزائها.\nوقد خَلَتْ من رمز التحويل (ح) عند تعدّد الطرق، وهذا الرمز مثبَتٌ في النسخ الأخرى.\nوهذه النسخة توافق النسخةَ (ل) في أكثر الفروق التي تخالفها فيها النسخةُ (ك)، ونسخةُ (ط) الآتي بيانها.\nوصُدِّرت أجزاؤُها بإسناد النسخة، وسيأتي سردُه إن شاء الله تعالى.\n_________\n= وحده على ما فيها من سقط وخلل وتصحيف كما تقدم آنفًا.","vol":"مقدمة","page":147},{"text":"وتتميز هذه النسخة بأن كل حديث فيها ينتهي بدائرة منقوطة مما يدل على مقابلتها بالأصل الذي نقلت منه.\nوعليها سماعاتٌ لعددٍ من الأئمة -سيأتي ذكرها- إن شاء الله تعالى.\nفهي مع ما فيها من التصحيف والنقص موثقة ومقابلة كما يبدو.\nالنسخة الثالثة: وهي المشار إليها بالرمز: \" هـ\".\nومسطرتها: ١٤ - ١٦.\nوخطها: مشرقي، قديم، وفيها: إعجام لبعض الكلمات وبخاصة التي تشكل قراءتها بترك إعجامها، أما الكلمات غير المشكلة التي مثل: إبراهيم، وحدثني، وحدثنا، ونحوها ففي الغالب غير معجمة، كما أن أواخر الكلمات تتصل أحيانا بأوائل التي تليها.\nوتاريخ نسخها: يظهر أنها كتبت في القرن الخامس، ولم يذكر اسم ناسخها.\nوهذه النسخة لا يوجد منها -فيما نعلم- إلا مجلدان فقط، الثامن، والتاسع كل مجلد منها يحوي عدة أجزاء حديثية.\nالمجلد الثامن: محفوظ في المكتبة الظاهرية بدمشق، تحت رقم \"٢٧٤ حديث\".\nويقع في: ٢٧١ لوحة.\nوفيه من الجزء العشرون بعد المائة إلى الجزء السادس والثلاثون بعد المائة.\nيبدأ بأحاديث من باب بيان فضل الغزو في البحر.","vol":"مقدمة","page":148},{"text":"وينتهي بأحاديث من باب بيان التشديد في المرأة تصل شعرها من كتاب اللباس.\nوالمجلد التاسع: محفوظ بمكتبة كوبرلي بتركيا، تحت الرقم \"٤٠٦\".\nكتب على طرته بخط مغاير لخط النسخة: \"الجزء العاشر من أبي عوانة\" وصحح فوقه \"الحادي عشر\"، وهذا خطأ، والصواب أنه المجلد التاسع كما يظهر من ثبت السماع المثبت فيه (^١)، ويؤيد ذلك تتابع أجزائه بأجزاء المجلد الثامن.\nوفيه سقط في بعض المواضع، حيث سقط الجزء ١٣٧ من أوله.\nوفيه من الجزء ١٣٨ إلى ١٥٥.\nويقع في: ٢٨٩ لوحة.\nويبتديء: ببعض كتاب الآداب وأول أبوابه \"باب بيان الأسماء المكروهات التي إذا سمى بها وجب تغيرها … \".\nوينتهى: ببعض كتاب المناقب في مناقب أنس بن مالك ﵁.\nوتمتاز هذه النسخة بأمور:\n١ - أنها أصل النسخة التي رمز لها بالرمز \"ك\" -الآتي وصفها- وبها عورضت تلك النسخة.\nوقد نقلت عن أصل سماع أبي المظفَّر عبد الرحيم بن أبي سعد\n_________\n(^١) انظر: لوحة ١٦.","vol":"مقدمة","page":149},{"text":"عبد الكريم السمعاني (ت ٦١٧ هـ) (^١)، وعُورضت بالأصل الذي نقلت منه، فقد أشير إلى ذلك في عدة مواضع (^٢)، منها قول الناسخ: \"آخر الجزء الثاني والثلاثين من أصل سماع أبي المظفر عبد الرحيم السمعاني، وعليه سماعه على أبي البركات عبد الله الفراوي، عن فاطمة بنت الدَّقَّاق، عن أبي نعيم، بقراءة على الشهرستاني وبخطه السَّماع في جمادى الأولى سنة أربع وأربعين وخمسمائة، والحمد لله رب العالمين\".\nوقوله: \"آخر الجزء الثالث والثلاثين من أصل سماع أبي المظفر السمعاني\" ثم كتب بعده \"بلغت بقراءتي من الأصل، وعارضت بهذه النسخة وسمع الجماعة منهم … في المحرم سنة سبع وستمائة\".\nوكذلك قوله: \"آخر الجزء الرابع والثلاثين من نسخة شيخنا أبي المظفر السمعاني، وعليه سماعة على أبي البركات الفراوي، عن فاطمة بنت الدقاق، عن أبي نعيم عن أبي عوانة في جمادى سنة أربع وأربعين وخمسمائة بقراءة علي الشهرستاني … \".\nومما يدل على معارَضتها -أيضًا- أنه يكتب في آخر كل جزء من\n_________\n(^١) ذكر ابن نقطة والذهبي سماعه هذا. انظر: التقييد لمعرفة الرواة والسنن والمسانيد. (٢/ ١٢٠)، السير (٢٢/ ١٠٧).\n(^٢) انظر: المجلد الثامن من هذه النسخة لوحة: (٩١ / أ، ١٦٧ / ب، ١٧٨ / ب، ١٨٣ / ب، ٢١٣ / ب، ٢٤٣ / أ).","vol":"مقدمة","page":150},{"text":"أجزاءها \"عورض ولله الحمد والمنة\"، وأحيانًا \"عورض حسب الإمكان\"، وكذلك أشير إلى معارضتها في أماكن بكتابة رمز المعارضة (عو) (^١).\n٢ - تملُّك الحافظ ضياء الدين أبي عبد الله محمد بن عبد الواحد المقدسي الجَمَّاعيلي (ت ٦٤٣ هـ) (^٢) لها، فقد كتب على أول المجلد الثامن منها \"وقف الحافظ ضياء الدين المقدسي\".\n٣ - اعتُني بها عناية فائقة، يدل على ذلك:\nأ- العناية بتمييز الحروف التي قد تشكل مع غيرها، كوضع نقطة تحت الحرف المهمل، وأحيانا حرف صغير تحت الحرف المهمل.\nب- استخدمت فيها رموز كثيرة مثل:\n١ - (م ...... م) ويدل على تقديم وتأخير في الكلام (^٣).\n٢ - (لا ..... إلى) ويدل على حذف ما بين الحرفين لزيادته (^٤).\n٣ - (ص) علامة التضبيب وتدل على صحة ما كُتِبَت عليه رواية، وخطأه معنىً.\n_________\n(^١) انظر: المجلد الثامن (١٨ / ب، ٤٥ / ب، ٤٩ / أ، ١٦٧ / ب، ١٧٨ / ب، ١٨٣ / ب، ٢١٣ /ب).\n(^٢) انظر: ذيل الروضتين (١/ ١٧٧)، والسير (٢٣/ ١٢٦).\n(^٣) انظر: المصدر السابق (١٩٩ / ب).\n(^٤) انظر: المصدر نفسه (١٧٩ / أ، ١٩٦ / ب)، وانظر: بلغة الحثيث إلى علم الحديث (ص ٣٧).","vol":"مقدمة","page":151},{"text":"٤ - رمز يشبه قلامة ظفر أو العدد (٧) توضع فوق الحرف للدلالة على إهماله (^١).\n٥ - (ا_ا) للدلالة على حذف الكلام (^٢).\n٦ - يشار فيها للمكرر إما صراحة كأن يقول: أول الحديث مكرر، أو بالشطب على المكرر.\nجـ- وجود علامة انتهاء المعارضة والمقابلة للنسخة في آخر كل حديث، وفي بعض الأحيان ينص صراحة على انتهاء المعارضة (^٣).\nد- وجود علامات اللحق في أماكن السقط، ثم يثبت هذا الساقط في هامش المخطوط على طرفها من جانبها أو فوقها، ويكتب في آخره أحيانا (^٤) \"صح\".\nهـ - وجود تصويبات لبعض الأوهام والأخطاء التي وقع فيها الناسخ، ويكتب هذا التصويب في الهامش (^٥)، وأحيانا تعدل الكلمة نفسها في أصل المخطوط بخط مُغاير، وأحيانا يضرب على حديث مكرر ويكتب فوقه أنه\n_________\n(^١) انظر: المجلد الثامن (٢٢١ /ب، ٢٣١ / أ).\n(^٢) انظر: المصدر نفسه (١٥١ / ب).\n(^٣) انظر: المصدر نفسه (١٨ /ب، ٤٥ /ب، ٤٩ / أ).\n(^٤) انظر: المصدر نفسه (٢٦/أ، ب، ٣٠/أ، ٥١/ ب، ٥٥ /ب، ٨٣/أ).\n(^٥) انظر: المصدر نفسه (٤٥/أ، ٥٣ /ب).","vol":"مقدمة","page":152},{"text":"مكرر (^١).\nو- وجود علامات الإلغاء، لما يراد نفيه من الكلام، كالضرب بخط خفيف فوق الجمل أو الكلمات (^٢) كثيرًا ما يكتب الناسخ حرف \"لا\" \"لا\" بين ما يريد إلغاءه (^٣).\nز- ومن الأدلة على العناية بهذه النسخة: عناية العلماء بسماعها، فقد ختمت أجزاؤها بعدة سماعات، ستأتي الإشارة إليها.\nالنسخة الرابعة: ورمزها (ك).\nيوجد من هذه النسخة خمسة أسفار: الأول، والثالث، والرابع، والخامس والسادس (^٤)، محفوظة في عدد من مكتبات العالم، مع أن كاتبها وناسخها واحد.\nفالسفر الأول: محفوظ بمكتبة خدابخش المعروفة بكتب خانه خدابخش خان (^٥) الواقعة في بلدة بانكي بور (^٦) القريبة من مدينة فَتْنة عاصمة ولاية بِهَار الواقعة بالشمال الشرقي من الهند.\n_________\n(^١) انظر: المصدر نفسه (٥٩ / ب).\n(^٢) انظر: المصدر نفسه (٢ / ب، ٢١ / أ، ٣٠ / أ، ٣١ / أ).\n(^٣) انظر: المصدر نفسه (٣٧ / أ، ٣٨ / أ، ٣٠ / ب، ٣١ / أ).\n(^٤) وقد طبع الجزء الأول والرابع من هذا الكتاب فقط، في دائرة المعارف العثمانية في ٤ مجلدات.\n(^٥) كتب خانة: فارسيُّ يعني: خزانةَ الكتب، وخدابخش: اسم الشخص الذي بنى المكتبة ووقفها.\n(^٦) هذا الاسم مهجور الآن، والبلدة تعرف الآن باسم سبزباغ.","vol":"مقدمة","page":153},{"text":"وعدد أوراقه: ٢٧١ ورقة.\nوأوله مخروم، ويبدأ بباب \"بيان الأعمال والفرائض التي إذا أداها بالقول والعمل دخل الجنة … \".\nوينتهي بانتهاء باب: \"بيان الجهر بالقراءة في صلاة الكسوف … \" وهو آخر المجلد الأول منه وبه سقطٌ من أوله يشمل المقدمةَ، وخمسةَ أبواب فيها (٦٤) حديثًا.\nوالسفر الثالث: محفوظ بمكتبة كوبرلي بتركيا، برقم \"٤٠٢\".\nوعدد أوراقه: ٢٩١ ورقة.\nويبتديء: بفضائل القرآن وما فيه، وأول أبوابه \"باب فضل القراء على غيرهم\".\nوينتهي: بكتاب الحدود، وآخر أبوابه \"باب بيان إسقاط الحكم في الدين عن أصحاب الدواب والأنعام\".\nوالسفر الرابع: فهو من محفوظات المكتبة الأزهرية بمصر، تحت الرقم (٤٢٠).\nويقع في: ٣٠٣ لوحة.\nويبتديء: بكتاب الأحكام، وأول أبوابه \"باب بيان الخبر الموجب على الحاكم أن يحكم بالظاهر بحجة المدعي … \".\nوينتهى: بأحاديث من \"باب بيان الخبر المبيح استلقاء الرجل وضع إحدى رجليه على الأخرى\" من كتاب اللباس.\nوالسفر الخامس: محفوظ كذلك بمكتبة كوبرلي بتركيا برقم: \"٤٠٣\"","vol":"مقدمة","page":154},{"text":"وعدد أوراقه ٢٧٢ ورقة.\nويبتديء: بباب الترهيب في اتخاذ الصور في البيوت والأمتعة التي فيها في تتمة كتاب اللباس.\nوينتهي: بأحاديث من باب الدعاء الذي يجب على من يسلم أن به، من كتاب الدعوات.\nالسفر السادس: محفوظ بمكتبة خاصة بالجزائر، وعدد أوراقه ٢٨٨ ورقة، وبه خرم ونقص يسير في آخره.\nويبتديء: بباب الترغيب في الاجتماع بالمسجد لذكر الله ﷿ كتاب الله ﷿ من كتاب الدعوات.\nوينتهي: بأحاديث في تفسير سورة النساء من كتاب التفسير.\nومسطرة هذه النسخة: ١٨ - ٢٠.\nوخطها: مشرقي، واضح.\nوكاتبها: عبد الرحيم بن عبد الخالق بن محمد بن هبة الله بن أحمد ابن ابن أبي هشام القرشي الشافعي الدمشقي (^١).\nوتاريخ نسخ أسفارها كالآتي:\nالسفر الأول كتب في: ٢٥/ ٥ / ٦١٥ هـ.\nالسفر الثالث كتب في: ١٥/ ٢ / ٦١٧ هـ.\n_________\n(^١) لم نقف على ترجمته.","vol":"مقدمة","page":155},{"text":"السفر الرابع كتب في: ٦/ ٩ / ٦١٧ هـ.\nالسفر الخامس كتب في: ١٢/ ٨ / ٦١٨ هـ، والسفر السادس لم يظهر تاريخه لوجود خرم بآخره.\nوتمتاز هذه النسخة بما يلي:\n١ - أنها نقلت من نسخة الضياء (هـ) -المتقدم ذكرها- وقوبلت عليها كما يظهر ذلك من طباق السماع المثبت بآخر السفر الرابع والخامس.\nفقد ذكر أنها عُورِضَتْ على نسخة الضياء المقدسي، ففيها: \"بلغت المعارضةُ بأصل الضياء أبي عبد الله محمد بن عبد الواحد المقدسي (^١)، ومنه كان النقل، وسمعه جماعةٌ حين المعارضة، أسماؤهم على الأصل، كتب: محمد بن يوسف الِبرْزَالي الإشبيلي\" (^٢).\n٢ - ينتهي كلُّ حديثٍ فيها بدائرة منقوطة مما يدل على معارضتها بالأصل المنقول منه، وشَكْل الكلماتِ بها نادرٌ.\n٣ - يوجد على هذه النسخة كثير من علامات التصحيح والتصويب\n_________\n(^١) الجمَّاعيلي الدمشقي، ولد سنة ٥٦٩ هـ، قال الإمام الذهبي: \" … الإمام، الحافظ القدوة المحقق المجوّد الحجة، بقية السلف … \"، وقال البرزالي: \"حافظ، ثقة، جبل، ديّن، خيّر\"، وتوفي سنة ٦٤٣ هـ.\nانظر: السير (٢٣/ ١٢٦)، الوافي بالوفيات (٤/ ٦٥)، فوات الوفيات (٣/ ٤٢٦).\n(^٢) هو \"الإمام المحدث الحافظ الرحّال، مفيد الجماعة\" زكي الدين، أَبو عبد الله البرزالي، ولد سنة ٥٧٧ هـ -تقريبًا- وبعد رحلة طويلة استوطن دمشق وتوفي بحماة سنة ٦٣٦ هـ، و(برزالة) قبيلة بالأندلس.\nانظر: التكملة لوفيات النقلة (٣/ ٥١٤)، السير (٢٣/ ٥٥)، درة الحجال (٢/ ٢٩٨).","vol":"مقدمة","page":156},{"text":"والمقابلة واللَّحق وإلحاقاتٌ لبعض الكلمات الساقطة، وتصويبات للأخطاء الواقعة في النسخة، وانتهاء المعارضة في آخر كل حديث، والمُكَرَّرُ يُحذف فيها بالضرب عليه بالقلم مع بقاء المضروب مقروءًا، وهذا يدل على أنها نسخة معتنى بها (^١).\n٤ - وتمتاز أيضًا بذكر بلاغاتِ القراءات والسَّماعات عند انتهاء كل مجلس سماع -بالهامش- وقد سمعت على جماعة من العلماء والحفاظ، فعليها عدَّة سماعات بعضها منقول من الأصل، وسيأتي ذكر ذلك.\nوهذه النسخة قد صدرت أسفارها بإسنادها سوى الأول منها، وذلك للخرم الواقع في أوله، بيد أنه مستدرك بالنسخة السندية الآتي وصفها، والأسفار الأخرى.\nالنسخة الخامسة: وهي المشار إليها بالرمز (ط).\nمحفوظ أصلها بمكتبةِ معهدِ الإدارة الدينيّة بطاشقند برقم (٣)، كتب على الصفحة الأولى منها: (الأول من مسند أبي عوانة) كتبت عليها عباراتٌ أخرى يتعذَّرُ قراءتهُا لما بها من آثارِ الطَّمْسِ والْمَحوِ بالمداد.\nومسطرتها: (١٨ - ٢٢).\nوخطها: نسخ مشرقي جميل واضح، وتَخَلَّلَتْها لوحاتُ كُتِبَتْ بخط\n_________\n(^١) انظر نماذج من ذلك في المجلد الرابع الورقة (١٠٢/أ، ١٢٥ /ب، ١٣٧/ أ، ١٤٩/أ)، وغير ذلك كثير.","vol":"مقدمة","page":157},{"text":"مغايِرٍ مختلفِ عن الأول، وأصغر بكثير عنه، بحيث تصعب قراءتُه من أول السطر، ويبدو أن هذه اللوحات قد أُلِحَقَتْ بالنسخة عوضًا عن اللوحات الساقطة، وبالمعارضة تَبَيَّن أن هذه اللوحات المُلْحَقة توافق النسخةَ (ك) في الأغلب.\nوتبتديء هذه النسخة بأول الكتاب، وتنتهي بأحاديث من صلاة الخوف.\nوهي غير مرتبة، ويبدو أن الاختلال في ترتيبها حَدَثَ أثناء التصوير، وتبين بعد ترتيبها أن كثيرًا من لوحاتها مكررة، كما أن كثيرًا منها ساقطة من أماكن مختلفة، وبعد حذف اللوحات المكررة بقيت في (٤٣٣) لوحة.\nولم يُذْكَرْ فيها تاريخُ النسخ، ولا اسمُ الناسخ.\nومما يُلْفِتُ النظر فيها هو كثرةُ السقط أثناء الأحاديث، ولكن غالبَه مستدركٌ فيها -بخط مغاير- في الهامش.\nوتمتاز هذه النسخة:\n١ - بأنَّ هوامشَها لا تخلو من بعض التعليقات التي قُصد منها ترجمةُ بعض الألفاظ باللغة الفارسية، وهي واضحة، وكذلك من بلاغات السماع والقراءة.\n٢ - كُتب في اللوحة (٤٣٢) بالفارسية أنها عورضت في الثاني من ذي الحجة، سنة (٩٠٧)، ثم في ٢٧ شوال سنة (٩٣٣ هـ).\n٣ - نُقِلَتْ هذه النسخة من نسخة الضياء المقدسي، كما هو الحال","vol":"مقدمة","page":158},{"text":"في النسخة (ك)، ولذلك فهما تتوافقان في الفروق التي تخالفان فيها نسخة (ل)، نسخة (م) السابقتين.\nولولا وجودُ بلاغات السماعات في هوامشها، وطباق السماع في آخرها لجزم بأنها منقولة عن نسخة (ك)، فهي مصدَّرة بإسنادها، وهو سند النسخة (ك) نفسُه وسيأتي ذكره.\n٤ - تنتهي أحاديثُ هذه النسخة بدائرة منقوطة،، واللوحاتُ الملْحَقَة في أثنائِها تنتهي مجموعةٌ من الأحاديث فيها -أيضًا- بالدائرة المنقوطة، مما يدلُّ على المقابلة والمعارضة بالأصل المنقول منه.\n٥ - مالك هذه النسخة هو أَبو الحسن علي بن عبد الكافي السبكي الشافعي (^١)، كما يظهر من طباق السماع باللوحة الأخيرة، المثبت يوم الاثنين ١١/ ٢ / ٧١٣ هـ.\nالنسخة السادسة: ورمزها \"س\".\nويوجد منها المجلدُ الأول فقط، وهو محفوظ بمكتبة الشيخ حبيب الله شاه السندي يرحمه الله تعالى (^٢)، بنيو سعيد آباد السند، بباكستان.\n_________\n(^١) هو: تقي الدين، والد التاج السبكي صاحب الطبقات، ولد سنة ٦٨٣ هـ، توفي سنة ٧٥٦ هـ.\nترجم له ابنه التاج في طبقاته (١٠/ ١٣٩ - ٣٣٨) ترجمة إضافية، وانظر: الدرر الكامنة (٣/ ٦٣ - ٧١)، الأعلام (٤/ ٣٠٢).\n(^٢) توفي -رحمه الله تعالى- في شعبان سنة ١٤١٥ هـ، وله مكتبة عامرة بالمخطوطات =","vol":"مقدمة","page":159},{"text":"ويقع المجلَّدُ في (٤٨٦) صفحة.\nوخطه نسخ مشرقي عادي واضح.\nومسطرته: ٢٣.\nواسم ناسخه: فتح محمد.\nوتاريخ نسخ هذه النسخة: ٥/ ٩ / ١٣١٨ هـ.\nوقد كتب ناسخُها في نهاية المجلد (^١) ما يدل على أنه نقل هذه النسخة من السفر الأول من (ك) المحفوظ بمكتبة خدابخش المتقدم وصفه.\nولم نعتمد على هذه النسخة، استغناءً بأصلها، ولكن اسْتَأْنَسْنا بها واستفدنا منها في التأكد من صحة ما ورد في الأصل، خطأ كان أو صوابًا، وأشرنا إلى الفروق الواقعة فيها غيرَ ملتزِمين استيعابَ ذلك.\nوتتميز هذه النسخة بأنها قليلة السقط والتصحيف والتحريف، بل يكاد يندر ذلك، وعلى هوامشها بعض التعليقات الرامية إلى التصويب (^٢)، أو ذكر أسماء بعض الرواة المذكورين بالكنى أو الأنساب (^٣)، أو غير ذلك،\n_________\n= الأصلية، خلَّفها له والده، وكلاهما يُذكران بالعلم.\n(^١) ص (٤٨٤).\n(^٢) انظر مثلًا: ص (٩٢، ٢٩٢، ٤١١، ٢٩١).\n(^٣) انظر مثلًا: ص (٢٩٤).","vol":"مقدمة","page":160},{"text":"وبعضها باللغة الفارسية (^١).\nوذكر في (ص ٢٩١) أنَّ المعلِّقَ هو: أَبو محب الله، وهو مالك (^٢) هذه النسخة.\n\n<span data-type='title' id=toc-40>تراجم رجال أسانيد النسخ الخطية:</span>\nروى المستخرج عن أبي عوانة: أَبو نعيم، عبدُ الملك بن الحسن ابن محمد بن إسحاق بن الأزهر الأزهري، الإسفراييني، ابنُ ابنِ أخت أبي عوانة، وهو ملتقى أسانيد جميع النسخ.\nولد في شهر ربيع الأول، سنة ٣١٠ هـ.\nقال عبد الغافر الفارسي: \"أَبو نعيم، المحدِّثُ ابن المحدِّث، والثقة ابنُ الثقة، ابن أبي محمد (^٣). . . ابن أخت أبي عوانة الحافظ، سمع المسنَدَ منه، بعضَه مع الجماعة، وبعضَه وحده بالليالي وقت فراغ أبي عوانة بقراءة والده (^٤) على\n_________\n(^١) انظر مثلًا: ص (٣٨٠).\n(^٢) لعله الشيخ / حبيب الله السندي المتقدم ذكره.\n(^٣) في المطبوع من (السياق): (وهو ابن أبي محمد ابن أبي محمد ابن أخت أبي عوانة …) بتكرير (ابن أبي محمد) وهو خطأ، إذ إن أبا نعيم هو ابن أبي محمد واسمه: الحسن محمد، والأخير هو ابن أخت أبي عوانة.\n(^٤) وهو الحسن بن محمد الأزهرى، رحل به خاله أَبو عوانة، قال الحاكم: \"كان محدث عصره، ومن أجود الناس أصولًا\"، وقال الذهبي: \"الإمام المجود … \"، توفي سنة ٣٤٦ هـ.\nانظر: السير (١٥/ ٥٣٥)، الوافي بالوفيات (١٢/ ٢٦٥)، شذرات الذهب (٤/ ٢٤٤).","vol":"مقدمة","page":161},{"text":"أبي عوانة، وكان أَبو عوانة يداعبه ويُحَادثه، ويُطعِمُه الفانيذ (^١) لئلا ينعس في حال السماع، حتى يحصُلَ له سماعُ جميعِ المسند، وقد أجاز له أَبو عوانة ولجماعة معه بجميع كتبه ومسموعاته\" (^٢).\nوتقدم قوله أيضًا: \"وحدّث سنين، وألحق الأحفاد بالأجداد، وكانت الرحلة إليه بـ (إسفرايين) من البلاد، ثم حمُل إلى نيسابور سنة تسع وتسعين وثلاثمائة، ونزل في دار الشيخ أبي الحسن البيهقي، وحضره السادة، والأئمة، والقضاة، والمتفقهة، وتركوا الدروس والمجالس وجميع الأشغال، وأخذوا في قراءة المسند عليه، وأحضروا الأولاد، وكان المجلس غاصًّا بالناس، بحيث لم يُعْهَدْ بعده بنيسابور مثل ذلك المجلس لسماع الحديث\".\nوقال الذهبي: \"راوي المسند الصحيح عن خال أبيه أبي عوانة الحافظ، وكان صالحًا ثقة .... واعتنى به أَبو عوانة، وأسمعه كتابَه، وعُمِّر، وازدحم عليه الطلبةُ\" (^٣).\nتوفي في ربيع الأول سنة ٤٠٠ هـ وعمره تسعون عامًا (^٤).\n_________\n(^١) (الفانيذ) ضرب من الحلواء.\nانظر: اللسان (٣/ ٥٠٣ - فنذ)، القاموس المحيط (ص ٤٢٩ - الفانيذ).\n(^٢) انظر: المنتخب من السياق لتاريخ نيسابور للصريفيني (ص ٣٢٦)، التقييد (١/ ١١٤)، تاريخ الإسلام (وفيات ٤٠٠) (ص ٣٨٤).\n(^٣) العبر (٢/ ١٩٧).\n(^٤) انظر: المصادر السابقة إلا التقييد. السير (١٧/ ٧٣)، مرآة الجنان (٢/ ٤٥٢).","vol":"مقدمة","page":162},{"text":"وقد روى الكتابَ عن أبي نعيم عدةٌ (^١)، عددهم في أسانيد النسخ المتوفرة أربعة، وهم:\n١ - أَبو القاسم القشيري.\n٢ - وزوجته فاطمة بنت أبي علي الحسن بن علي الدَّقَّاق النيسابورية.\n٣ - عبدُ الحميد بن عبد الرحمن البَحيري.\n٤ - عثمان بن محمد المحمي.\nوفيما يلي تفصيل الأسانيد وتراجم رجالها:\nأولًا: إسناد النسخة (ل):\n\"أخبرنا الشيخ الأجَلُّ الإمام، أَبو المحاسن مسعود بن محمد بن غانم ابن محمد الغانمي ﵀ قراءة (^٢)، قال: أنا الإمام زينُ الإسلام أَبو القاسم عبد الكريم بن هوازن بن عبد الملك بن محمد بن طلحة القشيري الصوفي النيسابوري ﵀ كتابة، قال: أنا أَبو نعيم عبد الملك ابن\n_________\n(^١) راجع: المنتخب من السياق (ص ٣٢٧)، التقييد (٢/ ١١٣ - ١١٤)، السير (١٧/ ٧٢)، تاريخ الإسلام (حوادث سنة ٣٨١ - ٤٠٠) (ص ٣٨٤ - ٣٨٥)، ولم يُذكر في المصادر المذكورة: أَبو علي الحسين بن محمد ابن أحمد القاضي المرّوذي (٤٦٢ هـ)، له ترجمة في (السير) (١٨/ ٢٦٠)، وهو أيضًا من الرواة عن أبي نعيم، وعن طريقه يروي البغوي مستخرَجَ أَبى عوانة. انظر: شرح السنة (٤/ ١٧، ٢٨٧).\n(^٢) في المجلد الأول من هذه النسخة المحفوظ في مكتبة فيض الله أفندي زيادة: بقراءتي عليه بهراة.","vol":"مقدمة","page":163},{"text":"الحسن بن محمد الأزهري الإسفراييني، قال: نا أَبو عوانة يعقوب بن إسحاق ابن إبراهيم الإسفراييني ﵀ قراءة علينا- قال … \".\nرواةُ الإسناد:\n١ - أَبو القاسم، عبد الكريم بن هوازن بن عبد الملك بن طلحة ابن محمد (^١) القشيري (^٢)، الخراساني، النيسابوري الشافعي، الصوفي، صاحب (الرسالة القشيرية).\nولد سنة ٣٧٥ هـ، وسمع الحديث من: أبي الحسين أحمد بن محمد ابن الخفاف، ومن أبي نعيم الإسفراييني، وأبي الحسن العلوي، وأبي بكر ابن فورك، وعبد الرحمن بن إبراهيم المزكي، وعدَّة.\nوحدث عنه: أولاده: عبد الله، وعبد الواحد، وأبو نصر عبد الرحيم، وعبد المنعم، وزاهر الشحامي، ومحمد بن الفضل الفُراوي، وحفيده أَبو الأسعد هبة الرحمن، وآخرون.\nقال السمعاني: \"لم ير الأستاذ أَبو القاسم مثلَ نفسه في كماله وبراعته .... \" (^٣).\n_________\n(^١) كذا في جميع المصادر، وفي النسخة: تقديم (محمد) على (طلحة).\n(^٢) بضم القاف، وفتح الشين المعجمة، وسكون الياء المنقوطة تحتها باثنتين، نسبة إلى (بني قشير)، وهم: قشير ابن كعب بن ربيعة بن عامر بن صعصعة.\nانظر: الأنساب (/٥٠١)، اللباب (٣/ ٣٧ - ٣٨).\n(^٣) نقله عنه ابن عساكر في تبيين كذب المفتري (ص ٢٧٢).","vol":"مقدمة","page":164},{"text":"وقال ابنُ نقطة: \" … وحدَّث بكتاب (الصحيح) لأبي عوانة، عن أبي نعيم عبد الملك بن الحسن الإسفراييني … \".\nوقال الذهبي -في (تاريخ الإسلام) -: \"وكان إمامًا، قدوة، مفسِّرًا، محدثًا، فقيهًا، توفي سنة ٤٦٥ هـ\" (^١).\n٢ - أَبو المحاسن مسعود بن محمد بن غانم بن محمد الغانمي (^٢) الهروي.\nسمع أبا القاسم أحمد بن محمد بن محمد الخليلي، وأبا إسحاق إبراهيم ابن محمد الأصفهاني، وأبا الحسن إسماعيل بن إسماعيل العلوي وغيرهم.\nوعنه: ابن عساكر، والسمعاني، وعبد الرحيم بن السمعاني وغيرهم.\nوسكن هراة، كان إمامًا فاضلًا ورعًا، كثير العبادة، وكان يتورع عن أكل طعام والده لاختلاطه بأصحاب السلطان، عُمِّرَ العمرَ الطويل في طاعة الله … وكانت له إجازة عن الأستاذ أبي القاسم القشيري … \".\n_________\n(^١) وانظر: تاريخ الخطيب (١١/ ٨٣)، دُمْيَة القصر وعصرة أهل العصر (٢/ ٢٤٣ - ٢٤٥)، تبيين كذب المفتري لابن عسكر (ص ٢٧١ - ٢٧٢)، المنتظم (١٦/ ١٤٨)، التدوين في أخبار قزوين (٣/ ٢١٠ - ٢١٢)، التقييد لابن نقطة (٢/ ١٣١ - ١٣٢)، وفيات الأعيان (٣/ ٢٠٥ - ٢٠٧)، تاريخ الإسلام (حوادث سنة ٤٦١ - ٤٧٠، ص ١٧٠ - ١٧٤)، السير (١٨/ ٢٢٧ - ٢٣٣)، تاريخ ابن الوردي (١/ ٣٦٥)، طبقات السبكي (٥/ ١٥٣ - ١٦٢)، شذرات الذهبي (٥/ ٢٧٥ - ٢٧٨).\n(^٢) بفتح الغين المعجمة، كسر النون، وفي آخرها الميم، نسبة إلى جد المترجم (غانم).\nانظر: الأنساب (٤/ ٢٧٨)، اللباب (٢/ ٣٧٤).","vol":"مقدمة","page":165},{"text":"ولد سنة ٤٦٤ هـ وتوفي سنة ٥٥٣ هـ (^١).\nثانيًا: إسناد النسخة (م):\n\"أخبرنا أَبو المظفر عبد المنعم بن الأستاذ أَبو القاسم (^٢) عبد الكريم ابن هوازن القُشَيْرِي ﵀ قراءة عليه بـ (نيسابور) في سنة. . . (^٣) وثلاثين وخمسمائة، قال: أخبرنا أبي الأستاذُ الإمامُ أَبو القاسم ﵀ قال: أخبرنا أَبو نعيم عبد الملك بن الحسن بن محمد الأزهري الإسفراييني، قال: أخبرنا أَبو عوانة يعقوب بن إسحاق بن إبراهيم الإسفراييني ﵀ قراءة علينا .. \".\nرواة الإسناد:\n١ - أَبو المظفر عبد المنعم هذا أصغر أولاد أبي القاسم عبد الكريم ابن هوازن القشيري السابق. \"سمع من أبيه كتابَ الصحيح لأبي عوانة، ومن أبي سعيد الكنجروذي … ومن أبي الحسين بن النقور … وأبي القاسم المهرواني وغيرهم\" (^٤).\n_________\n(^١) انظر: التحبير في المعجم الكبير (٢/ ٣٠١ - ٣٠٢)، الأنساب (٤/ ٢٧٨)، التقييد (٢/ ٢٤٧)، تكملة الإكمال (٤/ ٤٠٣)، تاريخ الإسلام (حوادث سنة ٥٥١ - ٥٦٠، ص ١٣٣ - ١٣٤)، السير (٢٠/ ٣٥٩ - ٢٦٠).\n(^٢) كذا في النسخة، والصحيح: (أبي القاسم) لأنه مضاف إليه.\n(^٣) بياض في النسخة.\n(^٤) التقييد لابن نقطة (٢/ ١٤٩).","vol":"مقدمة","page":166},{"text":"وعنه: عبد الوهاب الأنماطي، وأبو الفتح ابن عبد السلام، وأبو سعد السمعاني (^١)، وابن عساكر، وآخرون.\nقال السمعاني -على ما نقله عنه الحافظ الذهبي (^٢) -: \"شيخ ظريفٌ، مستور الحال، سليم الجانب، غير مداخل للأمور … وسمعت منه (مسند أبي عوانة) … \".\nوقال ابنُ النجار: \"ولزم البيتَ، واشتغلَ بالعبادةِ وكتابة المصاحف … وكان لطيفَ المعاشرة، ظريفَ المحاورة … \".\nوقال ابنُ الصلاح: \"وأبو المظفر هذا أصغرهم سنًّا، وآخرهم موتًا، وأبقاهم في رواية الحديث ذكرًا\" (^٣). ولد سنة ٤٤٥ هـ، وتوفي سنة ٥٣٢ هـ (^٤).\nثالثًا: إسناد النسخة: ك، ط:\n\"أخبرنا الإمام العالم مفتي خراسان أَبو بكر القاسم بن أبي سعد ابن\n_________\n(^١) ولكن لم نجد له ترجمة في كتابه (التحبير)، أما (الأنساب)، فقال فيه: \"وأدركت أبا المظفر، وقرأت عليه الكثير\" (٤/ ٥٠٣).\n(^٢) وقبله ابن النجار في (ذيله) على تاريخ بغداد (١/ ١٦٣) بنحوه.\n(^٣) طبقات الفقهاء الشافعية له (٢/ ٥٧٣).\n(^٤) انظر: المنتخب من السياق (ص ٣٦٥ - ٣٦٦)، المنتظم (١٧/ ٣٣٠)، التقييد (٢/ ١٤٩ - ١٥٠)، ذيل تاريخ بغداد لابن النجار (١/ ١٦٣ - ١٦٦)، تاريخ الإسلام (حوادث سنة ٥٢١ - ٥٤٠ - هـ، ص ٢٨٤ - ٢٨٥)، السير (١٩/ ٦٢٣ - ٦٢٥)، طبقات الشافعية الكبرى للسبكي (٧/ ١٩٢)، طبقات الشافعية للإسنَوي (٢/ ٣١٨)، البداية والنهاية (١٢/ ٢٢٨).","vol":"مقدمة","page":167},{"text":"عمر الصفار ﵀ بقراءتي عليه بالمدرسة الشرقية بشاذياخ (^١) في سنة ثمان، وسنة تسع وستمائة، قلت له: أخبركم أَبو الأسعد هبة الله (^٢) ابن عبد الواحد بن عبد الكريم بن هوازن القشيري ﵀ قال: أبنا أَبو محمد عبدُ الحميد بن عبد الرحمن البحيري، ح.\nوأخبرنا أَبو المظفر عبد الرحيم بن أبي سعد عبد الكريم بن محمد السمعاني قراءةً عليه، وأنا أسمع، بمرو سنة ثمان وستمائة (^٣)، قال: أخبرنا أَبو البركات عبد الله بن محمد بن الفضل بن أحمد الفراوي قراءةً عليه بنيسابور بمدرسة أبي نَصْر بن أبي الخير، قال: أبنا أَبو عمرو عثمان بن محمد ابن عبيد الله المحمي قراءة عليه، قالا: أبنا أَبو نُعيم عبد الملك بن الحسن\n_________\n(^١) محلة من نيسابور، كانت قديما بستانا لعبد الله بن طاهر حين نزل نيسابور، واتخذها دارًا للإمارة، ثم عُمِّرَتْ واتصلَتْ بالمدينة (نيسابور) فصارت من جملة محالهّا، وبعد فتك الغزّ بمدينة نيسابور وتخريبِهم إياها سنة ٥٤٨ هـ انتقل الناسُ إلى هذه المحلة (شاذياخ) فصارت هي العاصمة، قال ياقوت: \"كنتُ قدمتُ نيسابور سنة ٦١٣ هـ وهي الشاذياخ\" ووصفها وصفًا تفصيليًّا.\nانظر: معجم البلدان (٣/ ٣٤٦ - ٣٤٨)، بلدان الخلافة الشرقية (ص ٤٢٦)، وراجع في وقعة الغُزّ -وهم الترك-: السير (٢٠/ ٣٦٤)، تاريخ الإسلام (حوادث سنة ٥٤١ - ٥٥٠ هـ، ص ٤١).\n(^٢) كذا في النسختين، وسيأتي بيان الصواب فيه في ترجمته.\n(^٣) وفي إسناد (ط): (سنة تسع وستمائة).","vol":"مقدمة","page":168},{"text":"الإِسْفَراييني، قال: أبنا خالي (^١) أَبو عوانة يعقوب بن إسحاق الحافظ الإِسفراييني .. \".\nرواة الإسناد:\n١ - عبد الحميد بن عبد الرحمن بن محمد بن أحمد البَحِيرِي (^٢)، النيسابوري، أَبو محمد المزكي، الفقيه.\nقال عبدُ الغافر: \" … سمع الكثيرَ من الحاكم … و(المسند) من أبي نعيم الإسفراييني عن أبي عوانة، وقرأ عليه مرارًا، وسمع منه الأئمةُ الكبار … وكان ثقة في الرواية، صدقًا، حسن الاستماع، فاضلًا … \".\nوقال الذهبي: \"الإمام الفقيه، الصالح .. راوي مسند أبي عوانة عن أبي نعيم عبد الملك … قرأه عليه الإمامُ أَبو المظفر منصور السمعاني … \".\nتوفي سنة ٤٦٩ هـ بنيسابور (^٣).\n٢ - هبة الرحمن بن عبد الواحد بن عبد الكريم القُشَيْرِي (^٤)،\n_________\n(^١) كذا في النسختين (س، ط)، وهو خطأ، والصحيح -كما سبق- أن أبا عوانة خال والده.\n(^٢) بفتح الباء المعجمة بواحدة، كسر الحاء المهملة، وسكون الياء المعجمة من تحتها باثنتين، نسبة إلى (بَحِير) وهو اسم لبعض أجداده.\nانظر: الأنساب (١/ ٢٩١)، تكملة الإكمال (١/ ٣٧٠)، اللباب (١/ ١٢٤).\n(^٣) انظر: المنتخب من السياق (ص ٣٤٥ - ٣٤٦)، تكملة الإكمال لابن نقطة (١/ ٣٧١)، السير (١٨/ ٣٤٣)، تاريخ الإسلام (حوادث سنة ٤٦١ - ٤٧٠ هـ، ص ٢٩٥).\n(^٤) وقع في النسختين (س، ط): (هبة الله) وجميع مصادر ترجمته كما هو مثبت بما فيها =","vol":"مقدمة","page":169},{"text":"أَبو الأسعد ابن أبي سعيد بن أبي القاسم النيسابوري، حفيد الأستاذ أبي القاسم القشيري، خطيب نيسابور.\nقال السمعاني -وهو تلميذ المترجَم-: \" … يرجع إلى فضل وتمييز، ومعرفةٍ بعلوم القوم، ظريف، حسن الأخلاق، متودّد، سليم الجانب، سخي النفس، عُمِّرَ العمرَ الطويل حتى حدَّث بالكثير، وانتشرت روايته … \".\nوقال ابن نقطة: \" … وحدث بكتاب الصحيح لأبي عوانة، عن أبي محمد عبد الحميد بن عبد الرحمن البَحِيْرِيِّ، عن أبي نعيم، وكان بَقِيَّةَ الشيوخ بنيسابور حسن السيرة\".\nوقال الذهبي: \" … الشيخ الإمام العالم الخطيب، مسند خراسان … خطيب نيسابور … وروى الكثير، وبَعُد صِيتُه، وارتحل إليه … \".\n_________\n= كتب الذهبي- إلا (تاريخ الإسلام) ففيه: هبة الله، كما أنَّ محققَ طبقات السبكي ذكر (هبة الله) عن إحدى نسخ الطبقات.\nولعل الصحيح هو المثبت لجزم الجميع -بما فيهم الذهبي في أكثر كتبه- على المثبت، وبه صرح ابنُ الصلاح في سنده إلى أبي عوانة في صيانة صحيح مسلم (ص ٢٧٩)، وكذلك الحافظ ابن حجر في الاتحاف (١/ ١٦٣)، وفي تغليق التعليق (٢/ ٢٦٤، ٢٩٤)، والمجمع المؤسس (٢/ ٢٢٧).\nوأبو الأسعد القشيري، كنية هبة الرحمن، كما صرّح به الذهبي نفسه في المقتنى في سرد الكنى (١/ ٨٥).","vol":"مقدمة","page":170},{"text":"ولد سنة ٤٦٠ هـ، وتوفي سنة ٥٤٦ هـ (^١).\n٣ - أَبو بكر، القاسم بن أبي سعد -اسمه: عبد الله- ابن عمر ابن أحمد الصفار، النيسابوري، الشافعي، الفقيه، المعروف بابن الصفار، مفتي خراسان، الملقب بشهاب الدين.\nسمع من جده، ومن وجيه الشحامي، وعبد الله ابن الفراوي، وهبة الرحمن بن القشيري، وعدة.\nوحدث عنه البِرْزَالي، والضياء، والصريفينيٌّ، وابن الصلاح … وغيرهم، قال ابن نقطة: \" … وسمع كتاب الصحيح لأبي عوانة يعقوب … من أبي الأسعد القشيري، بسماعه من عبد الحميد البحيري … \"، وقال: \"كان ثقة صالحًا … \".\nوقال الذهبي: \"الإمام، الفقيه، المسند، الجليل … ومن مسموعاته: مسند أبي عوانة من أبي الأسعد القشيري … \".\n_________\n(^١) انظر: المنتخب من السياق (ص ٤٧٩)، التحبير في المعجم الكبير (٢/ ٣٦٨ - ٣٧١)، الأنساب (٤/ ٥٠٤)، التقييد (٢/ ٢٩٨ - ٢٩٩)، تكملة الإكمال (٥/ ٣٦)، تاريخ الإسلام حوادث ٥٤١ - ٥٥٠ (ص ٢٦٠ - ٢٦٢)، العبر (٢/ ٤٦٩)، تذكرة الحفاظ (٤/ ١٣٠٩)، السير (٢٠/ ١٨٠)، المستفاد من ذيل تاريخ بغداد لابن الدمياطي (٩/ ٢٥١ - ٢٥٢)، مِرآءة الجِنان (١٣/ ٢٨٤)، وتصحف (هبة الرحمن) فيه إلى (عبد الرحمن)، طبقات السبكي (٧/ ١٠٢٩)، لسان الميزان (٧/ ٢٥٠)، شذرات الذهب (٦/ ٢٣١)، الأعلام (٨/ ٧٠).","vol":"مقدمة","page":171},{"text":"وقال السبكي: \"وكان فقيهًا كبيرًا، إمامًا نبيلًا، فقيه خراسان ومفتيها ومدرّسَها، محدّثًا كبيرًا، عالي الإسناد، رئيسا محتشمًا … مواظبا على نشر العلم … \".\nولد سنة ٥٣٣ هـ وتوفي سنة ٦١٨ هـ لما دخل التُّرك مدينة نيسابور كان ممن قُتِل -رحمه الله تعالى- (^١).\n٤ - أَبو عمرو، عثمان بن محمد بن عبيد الله المَحْمي (^٢)، النيسابوري، المزكّي، حدث عن أبي نعيم الإِسفراييني، والحاكم، وجماعة.\nوروى عنه محمد بن طاهر، وعبد الغافر بن إسماعيل، وعبد الله ابن محمد الفراوي، وأبو الأسعد هبة الرحمن القشيري، وخلق كثير.\nقال عبد الغافر: \" … جليل مشهور، من بيت الرئاسة المعروفة بالمحميّة بنيسابور … \".\nوقال -على ما نقله ابنُ نقطة في التقييد-: \"لقي المشايخَ والصدور .... وأدرك الإسنادَ العالي، كان شيخا صالحًا، وكان حَسَنَ\n_________\n(^١) انظر: التقييد لابن نقطة (٢/ ٢٣٠ - ٢٣١)، التكملة للمنذري (٣/ ٦٦ - ٦٧)، العبر (٣/ ١٧٨)، السير (١٢/ ١٠٩ - ١١٠)، طبقات ابن السبكي (٨/ ٣٥٣).\n(^٢) بالحاء المهملة الساكنة بين الميمين، أولاها مفتوحة، هذه النسبة إلى (محم) وهو بيت كبير بنيسابور، يقال لهم: المحميّة.\nانظر: الأنساب (٥/ ٢٢٠)، اللباب (٣/ ١٧٧)، وفي تكملة الإكمال لابن نقطة (٥/ ٥٢٤) توجيه آخر لهذه النسبة.","vol":"مقدمة","page":172},{"text":"الصحبة والعِشْرة\".\nوقال ابن نقطة: \" … وروى عنه أَبو البركات عبد الله بن محمد الفراوي من أول كتاب الصحيح لأبي عوانة إلى باب فضائل المدينة بسماعه من أبي نعيم الإسفراييني … \"، وتوفي سنة ٤٨١ هـ (^١).\n٥ - أَبو البركات عبد الله بن محمد بن الفضل بن أحمد الفُرَاوي (^٢)، الصاعدي النيسابوري، صفي الدين المعدل.\nسمع من أبيه، وجده لأمه طاهر الشحَّامي، وعثمان بن محمد المحمي، وفاطمة بنت الدقاق، وعدة.\nحدث عنه: ابنُ عساكر والسمعاني، وولده عبد الرحيم وجماعة.\nقال السمعاني: \"هو إمام فاضل، ثقة، صدوق، ديّن، حسن الأخلاق … \".\n_________\n(^١) انظر: المنتخب من السياق (ص ٣٧٣)، التقييد (٢/ ١٨٣ - ١٨٤)، تكملة الإكمال (٥/ ٥٢٣)، السير (١٨/ ٥٧٩ - ٥٨٠)، العبر (٢/ ٣٤٣)، شذرات الذهب (٥/ ٣٥٠).\n(^٢) بضم الفاء، وفتح الراء، وبعد الألف واو، نسبة إلى فراوة، وهي بليدة على الثغر من أعمال نسا بينها وبين دهستان، وخوازم، على أربع مراحل من دهستان بالقرب من بحر قزوين، يقال لها: رباط فراوة، بناها عبد الله بن طاهر في خلافة المأمون، وأكبر الظن أن فراوة تطابق قزل أروات الحديثة.\nانظر: الأنساب (٤/ ٣٥٦)، معجم البلدان (٤/ ٢٧٨)، اللباب (٢/ ٤١٦)، بلدان الخلافة الشرقية (ص ٤٢١)، تركستان من الفتح العربي إلى الغزو المغولي (ص ٢٦٤).","vol":"مقدمة","page":173},{"text":"وقال ابن نقطة: \"سمع كتاب الصحيح لأبي عوانة من جماعة: من أول الكتاب إلى باب فضائل المدينة من أبي عمرو عثمان بن محمد المحمي.\nومنه إلى باب فضائل القرآن من أبي الفضل محمد بن عبيد الله الصَّرَّام.\nومنه إلى آخر المسند من فاطمة بنت أبي علي الدّقاق، قالوا: أبنا أَبو نعيم جميعًا. . .\" (^١).\nولد سنة ٤٧٤ هـ، وتوفي سنة ٥٤٩ من الجوع بنيسابور في فتنة الغُزّ (^٢).\n٦ - أَبو المظفر عبد الرحيم بن أبي سعد -والله: عبد الكريم- ابن محمد بن منصور بن السمعاني المروزي الشافعي.\nقال الذهبي: \"ولد سنة ٥٣٧ هـ في ذي القعدة، واعتنى به أبوه اعتناءًا كليًّا، ورحل به، وأسمعه ما لا يوصف كثرةً، وسمع بعلو صحيحَ البخاري … ومسند أبي عوانة … \".\nوقال ابن النجار: \"بكّر به والدُه، فأسمعه من أبي الفتح محمد ابن عبد الرحمن الكشميهني، وأبي طاهر محمد بن محمد بن عبد الله الخطيب .. والشمامي، وأبي السعد … والقشيري … وأبي البركات … الفراوي … وقد لقيته بمرو في رحلتي الأولى إلى خراسان، وسمعتُ منه كثيرًا، وكان فاضلًا جليلا\n_________\n(^١) السير (٢٢/ ١٠٧).\n(^٢) انظر: التقييد لابن نقطة (٢/ ٧٠ - ٧١)، العبر (٣/ ١٠)، تاريخ الإسلام (حوادث سنة ٥٤١ - ٥٥٠، ص ٣٦٢ - ٣٦٣)، السير (٢٠/ ٢٢٧ - ٢٢٨)، مرآة الجنان (٣/ ٢٩٥)، شذرات الذهب (٦/ ٢٥٢).","vol":"مقدمة","page":174},{"text":"نبيلا متدَيِّنًا، محبا لرواية العلم، ذا أخلاق حسنة، وسيرة جميلة.\nوكانت سماعاته الّتي بخط والده وخطوط المعروفين من المحدِّثين صحيحة، فأمّا ما كان بخطه فلا يُعْتمد عليه؛ فإنّه كان يُلْحِقُ اسْمَه في طباقٍ لم يكن اسْمُه فيها، إلحاقًا ظاهرًا، ويدَّعِي سماعَ أشياء لم يوجد سماعُه فيها، وكان متسامحًا … \" (^١).\nولأجل قولِ ابن النجار الأخير ذكره الذهبي في الميزان، ولكن دافع عنه الحافظُ في اللسان، فقال:\n\"وهذا الّذي قاله ابنُ النجار فيه لا يقدَحُ بعد ثبوت عدالته وصدقه، أما كونه كان يُلْحِق اسمَه في الطباق، فيجوز أنه كان يحقق سماعه، وأما كونه ادَّعى سمع أشياءَ لم توجد، فهذا إنّما يتم القدحُ فيه لو وُجِدَ الأصلُ الّذي ادّعى أنه سمع منه، ولم يوجد اسْمُه فيه، أنها فقدانُ الأصل فلا ذنب للشيوخ فيه … \".\nوممن سمع منه: الِبرْزَالي، وابنُ الصلاح، والضياء، وغيرهم.\nتوفي سنة ٦١٧ هـ أو بعدها، حيث عُدم عند دخول التتار مدينةَ مرو في تك السنة (^٢).\n_________\n(^١) انظر: المستفاد من ذيل تاريخ بغداد لابن النجار بانتخاب الدمياطي (ص ١٥٧ - ١٥٨).\n(^٢) انظر: التقييد لابن نقطة (٢/ ١١٩ - ١٢١)، المستفاد من ذيل تاريخ بغداد (ص ١٥٧ - ١٥٨)، وفيات الأعيان (٣/ ٢١٢)، الميزان (٢/ ٦٠٦)، السير (٢٢/ ١٠٧ - ١٠٩)، المختصر المحتاج إليه من تاريخ ابن الدبيثي (ص ٢٤٨ - ٢٤٩)، الوافي =","vol":"مقدمة","page":175},{"text":"رابعًا: إسناد نسخة هـ.\n\"أخبرنا الأستاذ الإمام أبو القاسم القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسن المهرجاني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني\".\nكتب على طُرَّتها، \"رواية أبي نعيم عبد الملك بن الحسن الإسفراييني عن خال أبيه أبي عوانة\".\nرواية أبي محمد عبد الحميد بن عبد الرحمن البَحِيري، وأم البنين فاطمة بنت أبي علي.\nرواية أبي الأسعد هبة الرحمن بن عبد الواحد بن عبد الكريم بن هوازن القُشيري.\nورواية أبي البركات عبد الله بن الفضل بن أحمد الصاعدي الفراوي، عن فاطمة بنت أبي علي.\nورواية أبي بكر القاسم بن أبي سعد عبد الله بن عمر بن أحمد الصفَّار، عن أبي الأسعد القشيري.\nورواية أبي المظفر عبد الرحيم بن أبي سعد عبد الكريم بن محمد ابن السمعاني عن الفراوي.\nرواة الإسناد:\n_________\n= بالوفيات (١٨/ ٣٣١)، لسان الميزان (٤/ ٣٣٨ - ٣٣٩).","vol":"مقدمة","page":176},{"text":"فاطمة بنت الأستاذ الزاهد أبي علي، الحسن بن علي الدقاق، الشيخة العابدة، العالمة، أم البنين النيسابورية، أهل الأستاذ أبي القاسم القشيري، وأم أولاده.\nسمعت من: أبي نعيم الإسفراييني، وأبي عبد الله الحاكم، والسلمي، وطائفة.\nحدث عنها: عبد الله بن الفراوي، وزاهر الشحامي، وأبو الأسعد هبة الرّحمن بن عبد الواحد حفيدها، وآخرون.\nوكانت عابدة، قانتة، متهجدة، كبيرة القدر، ماتت في ذي القعدة، سنة ثمانين وأربع مئة، ولها تسعون سنة، رحمها الله (^١).\nومن طريق أبي بكر القاسم بن عمر الصفار بالإسناد المذكور يروي ابنُ الصلاح مستخرجَ أبي عوانة (^٢)، كما أن الذهبيَّ، والحافظَ ابنَ حجر يرويان المستخرج عن طريق الصفار هذا، يرويه الذهبي عن أحمد بن هبة الله أبي الفضل عنه به (^٣).\nوابنُ حجر عن طريق علي بن أحمد بن عبد الواحد المقدسي وعمر بن محمّد الكرماني وأبي علي البكري الحسن بن محمّد بن محمّد\n_________\n(^١) انظر: سير أعلام النُّبَلاء (١٨/ ٤٧٩).\n(^٢) انظر: صيانة صحيح مسلم (ص ٢٧٩).\n(^٣) انظر: السير (١٥/ ٤٢٠، ٢٠/ ٢٢٨).","vol":"مقدمة","page":177},{"text":"-ثلاثتهم- عنه به (^١).\nومن طريق السمعاني بالإسناد المتقدم يروي ابنُ الصلاح أيضًا مستخرج أبي عوانة (^٢)، والذهبيُّ عن طريق أبي الفضل السابق عنه (^٣)، كما أن ابنَ عساكر يروي عنه عن أبيه أبي القاسم به (^٤)، ويروي أيضًا عن أبي عبد الله محمّد بن الفضل الفقيه، عن أبي القاسم القشيري به (^٥).\n_________\n(^١) انظر: الإتحاف (١/ ١٦٢ - ١٦٣)، تغليق التعليق (٢/ ٢٦٤، ٢٩٤).\n(^٢) انظر صيانة صحيح مسلم (ص ٢٧٩).\n(^٣) انظر: السير، الموضع السابق.\n(^٤) انظر: (تاريخ دمشق: ٢٣/ ١١٢).\n(^٥) انظر: المرجع السابق، وراجع أيضًا: بغية الطلب في تاريخ حلب (١/ ٢٨٤)، (٢/ ٧٥٢)، (٧/ ٣٤٦٧)، (٥/ ٢١٦٥)، برنامج التجيبي (١٢٣)، صلة الخلف بموصول السلف للروداني (ص ٢٨٣)، ثبت الأمير محمّد بن محمّد الأمير المصري (ق ١٧ / أ).","vol":"مقدمة","page":178},{"text":"<span data-type='title' id=toc-41>دراسة السماعات والبلاغات الموجودة على النسخ الخطية:</span>\nأوَّلًا: سماعات النسخة (ل):\nسمع الجزء الأوّل والثّاني منها على الشّيخ جمال الإسلام، شمس الحفاظ أبي محمّد، القاسم بن الحافظ أبي القاسم علي بن الحسن بن هبة الله ابن عبد الله الشّافعيّ (^١)، بحق إجازته من أبي المظفر القشيري، بسماعِه من أبيه، عن أبي نعيم الأزهري.\nوعلى الشّيخ الإمام الزاهد المُقرئ أبي جعفر أحمد بن علي بن أبي بكر\n_________\n(^١) هو ابن الحافظ ابن عسكر الدمشقي، صاحب تاريخ دمشق، ولد سنة ٥٢٧ هـ، وأجاز له: الفُراوي، وزاهر بن طاهر، وعبد المنعم أبو المظفر القشيري، وغيرهم، وسمع من أبيه فأكثر إلى الغاية، وأبي الحسن السلمي، وجد أبيه القاضي الزكي يحيى بن علي القرشي، وغيرهم.\nقال ابن نقطة: \"كان ثقة في الحديث، مكرما للغرباء، كتب الكثير إِلَّا أنَّ خَطَّه لا يشبه خطَّ أهل الضبط والإتقان … \". وقال الذهبي: \" … الإمام المحدث الحافظ، العالم الرئيس … \"، وقال: \"كتب ما لا يوصف كثرة بخطه العديم الجودة، وأملى، وصنف، ونُعِت بالحفظ والفهم، ولكن خطَّه نادر النقط والشكل\"، توفي بدمشق سنة ٦٠٠ هـ.\nانظر: التقييد لابن نقطة (٢/ ٢٢٩ - ٢٣٠)، التكملة لوفيات النقلة (٢/ ٨ - ٩)، تذكرة الحفاظ للذهبي (٤/ ١٣٦٧ - ١٣٦٩)، السير (٢١/ ٤٠٥)، ذيل التقييد في رواة السنن والمسانيد للفاسي (٢/ ٢٦٨)، طبقات الحفاظ للسيوطي (ص ٤٨٦ - ٤٨٧/ ١٠٧٥).","vol":"مقدمة","page":179},{"text":"عتيق بن إسماعيل، الأندلسي، الشّافعيّ (^١)، بسماعه من الإمام أبي القاسم، علي بن الحسن (^٢).\nوعلى الأمير الأجل الأصيل عزيز الدين نَجل الملوك والسلاطين أبي محمّد عبد العزيز بن شداد بن تميم بن المعز الحِمْيَري (^٣) ما هو مسموعُه\n_________\n(^١) ولد بقرطبة سنة ٥٢٨ هـ، ونزل دمشق وسكنها، قال الذهبي في العبر: \"قدم دمشق، فأكثر عن الحافظ ابن عسكر، كتب الكثير، وكان عبدًا صالحًا، خبيرا بالقراءات\"، توفي سنة ٥٩٦ هـ. انظر: الذيل على الروضتين في تراجم رجال القرنين لأبي شامة (ص ١٧)، التكملة لوفيات النقلة (١/ ٣٦١ - ٣٦٢)، السير (٢١/ ٣٠٣)، العبر (٣/ ١١٤)، شذرات الذهب (٦/ ٥٢٨).\n(^٢) هو الإمام العلّامة، الحافظُ الكبير، محدث الشّام ثقة الدين، أبو القاسم علي ابن الحسن بن هبة الله بن عبد الله بن الحسين المعروف بابن عساكر الدمشقي الشّافعيّ، صاحب تاريخ دمشق، ولد سنة ٤٩٩ هـ وتوفي سنة ٥٧١ هـ.\nانظر: المنتظم لابن الجوزي (١٨/ ٢٢٤ - ٢٢٥)، التقييد لابن نقطة (٢/ ١٩١ - ١٩٣)، المستفاد من ذيل تاريخ بغداد (ص ١٨٦ - ١٨٩)، سير أعلام النُّبَلاء (٢٠/ ٥٥٤ - ٥٧١)، طبقات الشّافعيّة للسبكي (٧/ ٢١٥ - ٢٢٣)، البداية والنهاية لابن كثير (١٢/ ٣١٤).\n(^٣) لم أجد له ترجمة، وقد ذكر ابن خلِّكان أن له كتابًا باسم الجمع والبيان في أخبار القيروان، ونقل منه ما يتعلّق بأخبار دولة آبائه كما استقى منه الذهبيُّ بعضَ أخبارِ دولتهم في تاريخ الإسلام (ص ٤٥، وفيات ٥٠١ - ٥١٠)، وهو من قبيلة صُنْهاجة إحدى قبائل البَرْبَرْ، وأصلهم من حِمْيِر.\nوابن عمه: علي بن يحيى بن تميم بن المعز بن باديس الحميري، وكذلك عمه، =","vol":"مقدمة","page":180},{"text":"من هذه المجلَّدة على الشّيخ الإمام أبي القاسم على المذكور (^١)، وهو من أول المجلد إلى آخر الجزء السابع من الأصل، وما سوى ذلك قُرِيءَ على الشيخين المقدّم ذكرهما (^٢) بمحضر الأمير عزيز الدين المذكور.\nوقد كتب اسم الأمير على هذه النسخة ممّا يدلُّ على تملكه لها.\nومن السامعين:\n١ - فخر الدين، أبو الحسن علي (^٣).\n_________\n= وجده تميم، وأجداده كانوا أمراء أفريقية، وحكامَها ما يقارب مائتي سنة، آخرهم هو: ابنُ ابنِ عمه: الحسنُ ابن علي بن يحيى بن تميم (ت ٥٦٣ هـ) الّذي غُلِب على أمره سنة ٥٤٣ هـ.\nكما أنَّ أبناءَ عمومتهم بنو حماد هم أصحاب دولة بني حماد المشهورة في بُجَّاية عاصمة دولتهم، وهي الآن مدينة ساحلية في الجزائر.\nانظر: المعجب في تلخيص أخبار المغرب لعبد الواحد المراكشي (ص ٢٧٢ - ٢٧٦)، وفيات الأعيان (٦/ ٢١١ - ٢١٩)، السير (١٩/ ٤١٢ - ٤١٤)، المؤنس في أخبار أفريقية وتونس لابن أبي دينار (ص ٩٣ - ١١٨)، تاريخ ابن الوردي (٢/ ٢٣ - ٢٧)، الأعلام (٢/ ٢٠٢ - ٢٠٣).\nوالحميري -بكسر الحاء المهملة، وسكون الميم، وفتح الياء- نسبة إلى حمير، وهي من أصل القبائل. انظر: الأنساب (٢/ ٢٧٠)، اللباب (١/ ٣٩٣).\n(^١) هو الحافظ ابن عسكر المتقدم ذكره.\n(^٢) وهما: ولد الحافظ ابن عسكر (القاسم)، وأبو جعفر القرطبي المذكوران.\n(^٣) لم أجد له ترجمة، ويبدو أنه من عشيرة الأمير المذكور عزيز الدين.","vol":"مقدمة","page":181},{"text":"٢ - أبو القاسم علي، والد الإمام المُسْمَع (^١) أبو محمّد القاسم (^٢).\n٣ - وأبو الحسن محمّد (^٣).\n٤ - وأبو الحسين إسماعيل ولدُ الإمام أبي جعفر القرطبي (^٤).\n_________\n(^١) (المُسْمعُ) -بفتح الميم الثّانية- على البناء للمجهول، والمراد به الشّيخ الّذي سمع عليه، وهو هنا أبو محمّد القاسم ابن الحافظ ابن عساكر، أول من ذُكر -هنا- في الأئمة الذين سُمِعَت النسخة عليهم، وتقدمت ترجمتُه.\n(^٢) هو: عماد الدين، أبو القاسم علي بن الحافظ القاسم ابن الحافظ ابن عساكر الدمشقي، ولد سنة ٥٨١ هـ، وسمع أباه وغيره، وسمع منه تاج الأمناء، وابن خليل، وعدة، توفي سنة ٦١٦ هـ.\nانظر: الذيل على الروضتين (ص ١٢٠)، الكامل لابن الأثير (١٠/ ٣٩٨)، التكملة لوفيات النقلة (٢/ ٤٦٣)، السير (٢٢/ ١٤٥)، العبر (٣/ ١٧٠ - ١٧١)، طبقات الشّافعيّة للسبكي (٨/ ٢٩٦).\n(^٣) هو \"الإمام المحدث الجليل العدل\" تاج الدين، أبو الحسن محمّد بن العلّامة أبي جعفر أحمد بن علي القرطبي، ثمّ الدمشقي، ولد سنة ٥٧٥ هـ، وسمع من عبد المُنعم الفُراوي، وعبد الوهّاب بن سُكيْنَة، وعدة، وروى عنه: البِرْزَالي، وأبو المظفر ابن النابلسي، ومحمد بن عبد العزيز ابن الدمياطي، وأبو شامة المقدسي، وغيرهم.\nقال الذهبي: \" … وكان ديِّنًا، خيّرًا، محبّبًا إلى النَّاس، ثقة\"، توفي سنة ٦٤٣ هـ.\nانظر: ذيل الروضتين لأبي شامة (ص ١٧٦)، السير (٢٣/ ٢١٧ - ٢١٨)، تذكرة الحفاظ (٤/ ١٤٣٢)، العبر (٣/ ٢٤٨).\n(^٤) هو: برهان الدين، أبو الحسن إسماعيل بن أبي جعفر القرطبي، وهو أخ الّذي قبله.\nقال أبو شامة: \"حضرت دفنه والصلاة عليه، وكان في حياته منقطعا بالمنارة =","vol":"مقدمة","page":182},{"text":"٥ - وفتاهما فرج بن عبد الله الحبشي (^١).\n٦ - وأبو طالب محمّد بن عبد الله بن عبد الرّحمن بن صابر السلمي (^٢).\n_________\n= الشرقية، مشتغلا بالطهارة والصلاة\"، توفي سنة ٦٣٢ هـ.\nانظر: الذيل على الروضتين لأبي شامة المقدسي (ص ١٦٢).\n(^١) أبو الغيث، مولى أبي جعفر القرطبي، ناصح الدين، ولد سنة بضع و٥٧٠ هـ، وسمع الكثير مع ولدي سيده، منهم الخشوعي، وعبد اللطيف بن إسماعيل، والبهاء ابن عساكر، وغيرهم، وعنه: ابن الحُلْوانية، والعماد ابن البالسي، وعبد الغافر المقدسي، وآخرون.\nقال أبو شامة: \"كان يُسند، كثير السماع … صالحًا، مواظبًا على سماع الحديث وإسماعه … \"، وقال الذهبي: \"كان ديّنًا، كيّسًا، متيقّظًا، سمع وتعب ووقف كتبه\"، وقال ابن الصابوني: \"وكان ثقة صالحًا\"، توفي سنة ٦٥٢ هـ.\nانظر: الذيل على الروضتين (ص ١٨٨) وتحرف (الحبشي) فيه إلى (الحسيني)، تكملة إكمال الإكمال لابن الصابوني -المطبوع في آخر إكمال ابن مكولا- (ص ١٠٠)، السير (٢٣/ ٢٩٠)، البداية والنهاية (١٣/ ١٩٨)، شذرات الذهب (٧/ ٤٤٧).\n(^٢) شمس الدين الدمشقي المعروف جَدُّه بابن سيِّدة.\nسمع من والده أبي المعالي، وأبي الطّاهر إسماعيل بن صالح بن يسين، وسمع منه المنذري بالقاهرة ودمشق.\nقال ابن النجار: \"لم أر إنسانًا كاملًا غيره، زاهدًا، عابدًا، ورعًا، كثير الصّلاة والصوم\". توفي سنة ٦٣٧ هـ.\nانظر: التكملة لوفيات النقلة (٣/ ٥٢٣)، الذيل على الروضتين (ص ١٦٨)، الوافي بالوفيات (٣/ ٣٥٢)، السير (٢٣/ ٧٠).","vol":"مقدمة","page":183},{"text":"٧ - وأبو محمّد عبد العزيز بن عبد الملك بن تميم الشيباني (^١).\nوكان السماع في مجالس آخرها: يوم الأحد، الثّامن من جمادى الآخرة، سنة ست وتسعين وخمسمائة (^٢).\nبقراءة: الفقيه أبي طاهر إسماعيل بن عبد الله بن عبد المحسن الأنصاري، المصري، يعرف بابن الأنماطي (^٣).\n_________\n(^١) المُقرئ من أهل دمشق، قرأ القرآن بالروايات على أبي اليمن الكندي، وسمع الحديث من أبي الطّاهر الخشوعي، والقاضي أبي القاسم بن عبد الصمد في آخرين.\nقال ابن النجار: \"كتب بخطه الكثير، وحصل، وتصدر بجامع دمشق للإقراء … \". ثمّ ذكر بعض شيوخه في بعض المدن، ثمّ قال: \"وكان حافظًا لطرق القراءات بوجوهها، له يد في معرفة النحو، وتحفظ الحديث، وله به وبعلومه معرفة، إِلَّا أنه كان متسمحا في الحديث، لم يكن من أهل الإتقان ولا التحري … \".\nثمّ ذكر عنه أنه لم يكن في التدَيُّن بذاك، توفي سنة ٦١٨ هـ.\nانظر: المستفاد من ذيل تاريخ بغداد (ص ١٦٥ - ١٦٦)، شذرات الذهب (٧/ ١٤٤).\n(^٢) كتب بعده في المخطوط: (وآخرون بفوات، مكتوب علي أصلِ الشّيخ، والحمد لله وحده، وصلّى الله على محمّد وآله وصحبه وسلم وصح …).\n(^٣) هو الأنصاري الشّافعيّ، ولد سنة ٥٧٠ هـ بمصر.\nسمع أبا القاسم هبة الله بن علي البوصيري، وشجاعة بن محمّد المُدْلِجي، وأبا عبد الله الأرتاحي، وغيرهم.\nوحدث عنه: الِبرْزالي، والمنذري، والقوصي، والكمال الضرير، وغيرهم.\nقال عمر بن الحاجب: \"كان ثقة، حافظًا، مُبَرَّزًا، فصيحًا، واسع الرِّواية، حصَّل ما لم يُحصِّله غيره من الأجزاء والكتب … \". =","vol":"مقدمة","page":184},{"text":"وكاتب الأسماء هو على بن تميم بن عبد السّلام المالكي البجاني.\nولم يُذكر في هذا الطباق موضع السماع.\nوعلى الجزء الأوّل أيضًا من هذه النسخة سماع آخر بتاريخ ٦١٧ هـ، ذكر فيه أن النسخة سمعت على أبي بكر القاسم بن أبي الأسعد عبد الله الصفَّار (^١) بسماعه من أبي الأسعد هبة الرّحمن بن عبد الواحد ابن عبد الكريم بن هوازن القُشيري (^٢).\nوأشار ابن نقطة والذهبي إلى هذا، ففي ترجمة الصفَّار قال ابن نقطة: \"وسمع كتاب الصّحيح لأبي عوانة يعقوب بن إسحاق الإسفراييني من أبي الأسعد القشيري\" (^٣).\nثانيًا: سماعات نسخة (م):\nأثبت في مواضع من الجزء الخامس سماع أحمد بن عبد الرحيم العراقي بقراءته في الغالب على والده، ونور الدين الهيثمي (^٤).\n_________\n= انظر: التكملة للمنذري (٣/ ٧٩)، ذيل الروضتين لأبي شامة (ص ١٣٣)، السير (٢٢/ ١٧٣)، شذرات الذهب (٧/ ١٤٩).\n(^١) النيسابوري، توفي ٦١٨ هـ.\nانظر: التقييد لابن نقطة (٢/ ٢٣١)، السير (٢٢/ ١٠٩).\n(^٢) توفي سنة ٥٤٦ هـ. انظر: سير أعلام النُّبَلاء (٢٠/ ١٨٢).\n(^٣) انظر: التقييد (٢/ ٢٣١، ٢٩٩)، والسير (٢٢/ ١١٠).\n(^٤) انظر: الجزء الخامس (٥/ ب، ٨/ ب، ١١/ ب).","vol":"مقدمة","page":185},{"text":"وبآخر الجزء الأوّل ثبت سماع بخط شمس الدين محمّد بن عبد الرّحمن السخاوي، وسماعه مع عدد من أهل العلم منهم: حسن بن علي الدماطي (^١) بقراءة عثمان بن محمّد بن عثمان الدِيمَي (^٢)، على الشيخة المسندة المشهورة: أمِّ محمّد سارة بنتِ الشيخ سراج الدين محمّد بن عبد العزيز بن جماعة الكناني الحموي (^٣).\nبقراءة الشّيخ: أبي عمرو عثمان بن محمّد بن عثمان الدِّيَمِيّ الشّافعي (^٤).\n_________\n(^١) البدر أبو علي الأزهري الشّافعي الضرير، توفي سنة ٨٨١ هـ.\nانظر ترجمته: الضوء اللامع (٣/ ١٠٦).\n(^٢) أبو عمرو الديمي الأصل -بالمهملة المكسورة، ثمّ تحتانية مفتوحة بعدها ميم- الطبناوي القاهري الأزهري. الضوء اللامع (٥/ ١٤٠).\n(^٣) تعرف بابنة جماعة، ولدت بعد سنة ٧٦٠ هـ.\nقال السخاوي: \" … وأجاز لها جمع من أصحاب الفخر ابن البخاريّ وغيره كابن الصلاح بن أبي عمر، وابن الهبل … ولم نظفر لها بسماع مع أنها من بيت علم ورياسة، ولا أستبعد أن يكون لها إجازة من جدها إن لم تكن حضرَتْ عنده، وقد حدَّثَتْ بالكثير، سمع عليها الأئمةُ، وحملتُ عنها ما يفوق الوصفَ، وكانت صالحةً، قليلةَ ذات اليد، ولذلك كنا نواسيها، مع فطنة وذوق ومحبة في الطلبة، وصَبْر على الإسماع، وصحة سماع … \" توفيت سنة ٨٥٥ هـ. انظر: الضوء اللامع (١٢/ ٥٢).\n(^٤) الطَّبْنَاوي، ثمّ القاهري الأزهري، ولد سنة ٨٢١ هـ.\nأخذ الفقه عن العبادي الشّافعي، وقرأ على ابن الفرات، وسارة ابنة جماعة، وقرأ =","vol":"مقدمة","page":186},{"text":"ومن العلماء السَّامعين (^١):\n١ - الشّيخ محب الدين محمّد بن عبد الله بن بلكان بن عبد الرّحمن القادري (^٢).\n٢ - وابنه أبو الطّاهر محمّد بن محمّد بن عبد الله (^٣).\n٣ - والشيخ المحدث شمس الدين محمّد بن محمّد بن محمّد\n_________\n= على الحافظ ابن حجر مسندَ (الشهاب) وغالبَ سنن النسائي.\nقال السخاوي: \" … وهو إلى الصالحين أقرب منه إلى المحدثين … \"، وترجم له ترجمة طويلة ولكن لم يذكر سنة وفاته، ويحتمل أن يكون متأخرًا وفاةً عنه.\nو(الديمي) -بكسر أوله- ثمّ تحتانية مفتوحة، بعدها ميم -نسبة إلى (دِيمَة)، وهي بلدة كان والده يسكن فيها. انظر: الضوء اللامع (٥/ ١٤٠ - ١٤٢).\n(^١) جاء فيها في مستهل طباق السماع: \"الحمد لله وسلام على عباده الذين اصطفى وبعد: فقد سمع جميع هذا المجلد من صحيح أبي عوانة من هذه النسخة مع التحَرِّي لما فيها من التصحيف\".\n(^٢) الشّافعيّ، ولد سنة ٨١١ هـ بالقاهرة.\n\"وحفظ القرآن … ثمّ اعتنى بسماع الحديث .... وكان خيِّرًا، نيِّرًا، كبير الهمة، كثير التواضع، حسن العشرة والفتوة\"، وسمع ابنَ حجر، والزركشي، والشرابيشي وغيرهم، توفي سنة ٨٧٨ هـ. انظر: الضوء اللامع (٨/ ٩٧ - ٩٨).\n(^٣) ولد سنة ٨٤٥ هـ، \"ونشأ في كنف أبويه، فحفظ القرآن، وأَسْمَعه الكثيْرَ على غير واحد … وتخلق بالأخلاق الصالحة من أدب وخير وتواضع … \".\nانظر: الضوء اللامع (٩/ ١٢٥) ولم يذكر له سنة وفاة، ويحتمل أن يكون توفي بعد السخاوي.","vol":"مقدمة","page":187},{"text":"السنباطي (^١).\n٤ - والشيخ الإمام بدر الدين حسن بن علي الدِّمَاطي الزعيم (^٢).\n٥ - ومحب الدين محمّد بن إبراهيم بن عبد الله المارداني (^٣).\n٦ - وأخوه التقي عبد الرّحمن بن إبراهيم (^٤).\n٧ - وشهاب الدين أحمد بن الشّيخ بدر الدين عبد العزيز بن محمّد ابن عبد العزيز المباشر أبوه (^٥).\n_________\n(^١) القاهري، الكتبي، الشّافعي، سمع الكثير من الحافظ ابن حجر، كتب بخطه من تصانيفه وغيرها، وكان بارًّا بأمه. انظر: الضوء اللامع (٩/ ٩٢ - ٩٣).\n(^٢) الأزهري الشّافعي، الضرير، قدم القاهرة، فحفظ القرآن وبعض المتون، ولازم الحافظ ابن حجر كثيرًا، وأخذ الفقه عن الشرف السبكي والونائي والبلقيني وغيرهم، \"وكان فقيهًا فاضلًا، متقنًا، ضابطًا، متحرِّيًا، مقرئًا، مجودًا، متعبدًا … \" كما قال السخاوي.\nوقال: \"و(دماط) من الغربية، بالقرب من المحلة\". توفي سنة ٨٨١ هـ.\nانظر: الضوء اللامع (٣/ ١٠٦)، وجيز الكلام في الذيل على دول الإسلام (٣/ ٨٧٥).\n(^٣) الأزهري، الشّافعي، المؤذن، ولد سنة ٨٣٣ هـ، وسمع على الحافظ ابن حجر وغيره، ودار على الشيوخ، وحضر دروس العلاء القلقشندي، وتوفي سنة ٨٨٦ هـ. انظر: الضوء اللامع (٦/ ٢٥٥).\n(^٤) ابن إبراهيم بن عبد الله بن خليل بن يوسف، المارداني الأصل، الأزهري، المؤذن، ولد سنة ٨٤٣ هـ، وسمع من أخيه الكثير، مات سنة ٨٦٩ هـ. انظر: الضوء اللامع (٤/ ٤٣).\n(^٥) الأنصاري، القاهري، المالكي، سمع على الحافظ ابن حجر، وذُكر بالدُّربة، والعقل، =","vol":"مقدمة","page":188},{"text":"٨ - وبدر الدين محمّد بن الشّيخ شهاب الدين أحمد بن الإمام شمس الدين محمّد الشَّطَّنوفي (^١).\n٩ - وأبو اليسر محمّد بن محمّد بن إسماعيل الوفائي (^٢).\n١٠ - وأبو الخير محمّد بن عبد الرّحمن بن محمّد بن أبي بكر ابن عثمان السخاوي الأصل، المصري الشّافعي (^٣).\nوسمعه خلا بعض المجالس (^٤):\n_________\n= والتودُّد، والخبرة، واليقظة، توفي سنة ٨٨٨ هـ. انظر: الضوء اللامع (١/ ٣٤٩).\n(^١) القاهري، الشّافعي، نشأ في كنف أبيه، فحفظ القرآن وغيره، وسمع على الحافظ ابن حجر والرشيدي وخلق، وأجاز له جماعة، ترجم له السخاوى ولم يذكر سنة وفاته.\nوالشطَّنوفي -بفتح أوله، وتشديد الطاء- نسبة إلى بلدة بمصر. انظر: الضوء اللامع (٧/ ٤٢).\n(^٢) الصوفي، \"نشأ فقرأ القرآن وغيره عند البدر الأنصاري … وأسمعه على شيخنا والرشيدي وغيرهما … ولا بأس به\"، ولم يذكر سنة وفاته. الضوء اللامع (٩/ ٥٥).\n(^٣) هو الإمام المعروف بنسبته السخاوي الملقب بشمس الدين، أصله من (سخا) -من قرى مصر- ومولده في القاهرة ووفاته بالمدينة، من أشهر تلاميذ الحافظ ابن حجر، قال عنه الحافظ: \"هو أمثل جماعتي\"، ترجم لنفسه ترجمة إضافية في كتابه الضوء اللامع لأهل القرن التّاسع (٨/ ٢ - ٣٢)، وذكر تصانيفه فيه (٨/ ١٦ - ١٩) وهي كثيرة جدًّا، وتوفي سنة ٩٠٢ هـ، وكانت ولادته سنة ٨٣١ هـ. وانظر: شذرات الذهب (١٠/ ٢٣ - ٢٥)، البدر الطالع (٢/ ١٨٤ - ١٨٧)، الأعلام (٦/ ١٩٤ - ١٩٥).\n(^٤) وهي مُبَيَّنة في الأصل كالتالي: =","vol":"مقدمة","page":189},{"text":"١١ - صلاح الدين محمّد بن خليل بن إبراهيم (الزردكاش أبوه) الحنفي (^١).\n١٢ - والشيخ العالم بهاء الدين محمّد بن أبي بكر بن علي المَشهَدي (^٢).\n١٣ - والشيخ الإمام شمس الدين محمّد بن أحمد بن يوسف المحلي المالكي إمام مسجد (قراقجا) الحسني (^٣).\nوكان السماع بمنزل (المُسمِّعة) (^٤) بالقرب من جامع الأقمر من\n_________\n= سمع صلاح الدين محمّد بن خليل خلا المجلسين الأولين، وشمس الدين محمّد ابن أحمد المحلي لم يسمع إِلَّا المجلسين الأخيرين، أما الشّيخ المشهدي فلم يُبَيَّن مسموعُه ممّا فاته.\n(^١) أي: ابن الزردكاش، وقد ذكره السخاوي في (الضوء اللامع) (٦/ ٢٤٩) ولم يزد على سردا اسمه.\n(^٢) هو: محمّد بن أبي بكر بن علي بن عبد الله بن أحمد المشهدي، ذكره السخاوي في الضوء اللامع (٦/ ٢٢٧) ولم يترجم له، وذكر أن (المشهدي) نسبة لمشهد (الحسين) بالقاهرة.\n(^٣) قال السخاوي: \"اشتغل وقتًا في الفقه والعربيّة ونحوهما، وشارك في الجملة، فلازم التقي الشمنّي فقرأ عليه المسند وغيره رواية، وكذا سمع على العز الحنبلي، وعبد الكافي ابن الذهبي، وطائفة بقراءتي، وكان مع مشاركته فيه ديانة وخير، مات شابًّا بعد الستين ﵀ وإيانا\" توفي بعد سنة ٨٦٠ هـ. الضوء اللامع (٧/ ١٢١).\n(^٤) وهي الشيخة سارة المتقدمة التي سُمِعَت النسخةُ عليها.","vol":"مقدمة","page":190},{"text":"القاهرة (^١)، وتم ذلك في خمسة مجالس، آخرها يوم الثلاثاء، ثامن ربيع الأوّل سنة ٨٥٤ هـ.\nوكاتب السماع هو الإمام السخاوي المتقدِّم ذكره في السامعين.\nثالثًا: سماعات نسخة (هـ).\nختمت جميع الأجزاء الموجودة من هذه النسخة بسماعات عدة، وتقدم أنها من ممتلكات الإمام الحافظ ضياء الدين أبي عبد الله محمّد ابن عبد الواحد المقدسي الجمَّاعيلي، المتوفى: ٦٤٣ هـ (^٢)، وقد أوقفها على مدرسته الضيائية بسفح قاسيون في دمشق (^٣).\nفعلى طرة المجلد الثّامن: \"وقف الحافظ ضياء الدين المقدسي\"، كتب على الورقة الأولى من الجزء الحادي والثلاثين بعد المئة، في الورقة ١٧٧: \"وقف الشّيخ الإمام الحافظ ضياء الدين محمّد بن عبد الواحد بمدرسته بقاسيون\".\nوقد قرأها الحافظ ضياء الدين المقدسي سنة ٦٠٨ هـ، على شيخه\n_________\n(^١) ورد في المخطوطة بعده: \"وأجازت لكل منا، ولجميع من أدرك حياتها من المسلمين … وصلّى الله على سيدنا محمّد وآله وصحبه وسلم تسليمًا، سبحان الله ونعم الوكيل\".\n(^٢) انظر ترجمته في السير: (٢٣/ ١٢٦)، وذيل طبقات الحنابلة: (٢/ ٢٣٦).\n(^٣) قال ابن كثير في البداية والنهاية: (١٣/ ١٨)، في ترجمة الضياء المقدسي: \"وقد وقف كتبًا كثيرة، عظيمة لخزانة المدرسة الضيائية الّتي وقفها على أصحابهم من المحدثين والفقهاء … \"، وانظر كذلك شذرات الذهب: (٧/ ٣٨٩).","vol":"مقدمة","page":191},{"text":"أبي بكر القاسم بن أبي سعد عبد الله بن عمر الصَّفَّار بحق سماعه من أبي الأسعد هبة الرّحمن القُشيري، عن أبي محمّد البحيري، عن أبي نعيم الإسفراييني، عن أبي عوانة الحافظ، وسمع هذه القراءة جماعة من الأئمة والعلماء، منهم الإمام الحافظ زكي الدين أبو عبد الله محمّد بن يوسف بن محمّد البرزالي الإشبيلي، المتوفى: ٦٣٦ هـ (^١)، والمحدث أبو العز المفضل بن علي ابن عبد الواحد القرشي، المتوفى: ٦٤٣ هـ (^٢)، والإمام المحدث أحمد بن تميم بن هشام الأندلسي، المتوفى ٦٢٥ هـ (^٣)، والحافظ الثقة إبراهيم بن محمّد بن الأزهر الصريفيني الحنبلي، المتوفى: ٦٤١ هـ (^٤)، والواعظ المعمر بدر الدين عمر بن محمّد ابن أبي سعد التاجر الكرماني، المتوفى: ٦٦٨ هـ (^٥)، وغيرهم (^٦).\nكما سمع هذا المجلد الثّامن سنة ٦٩٨ هـ بدمشق على الإمام الحافظ شرف الدين أبي الفضل أحمد بن هبة الله بن عساكر، المتوفى سنة ٦٩٩ هـ (^٧)، بإجازته من الشيخين أبي بكر القاسم الصَّفَّار، وأبي المظفر\n_________\n(^١) ترجمته في السير: (٢٣/ ٥٥)، الوافي بالوفيات للصفدي: (٥/ ٢٥٢).\n(^٢) انظر ترجمته في السير: (٢٣/ ٣٤٨).\n(^٣) ترجمته في التكملة لوفيات النقلة: (٣ / ت: ٢١٩٩)، السير: (٢٢/ ٣٠١).\n(^٤) ترجمته في السير: (٢٣/ ٨٩)، ذيل طبقات الحنابلة: (٢/ ٢٢٧).\n(^٥) ترجمته في العبر: (١٣/ ٣١٨)، شذرات الذهب: (٧/ ٥٧٠).\n(^٦) انظر هذا السماع: المجلد الثّامن، الورقة: (١٩/ أ)، والورقة: (٢٧٣ / أ).\n(^٧) ترجمته معجم الشيوخ للذهبي: (١/ ١٠٧).","vol":"مقدمة","page":192},{"text":"السمعاني، بسندهما فيه، بقراءة كاتب السماع الإمام الحافظ أبي الحجاج يوسف بن الزكي عبد الرّحمن المزي، صاحب تهذيب الكمال وغيره، المتوفى: ٧٤٢ هـ (^١).\nوسمع هذه القراءة جماعة منهم: محمّد بن علي بن مخلص القزويني (^٢)، وكذلك سمع هذه القراءة مع فوات بعض الأجزاء علاء الدين أبو الحسن علي بن إبراهيم الحموي الشّافعي (^٣)، وتقي الدين عبد الله بن أيوب ابن يوسف المقدسي، المعروف بابن الخطيب (^٤)، والإمام المحدث الفقيه أبو الحسن علي بن أيوب بن منصور المقدسي (^٥)، وغيرهم (^٦).\nكما قرأ بعض أجزائها الحافظ جمال الدين أبو الحجاج يوسف ابن الزكي عبد الرّحمن المزي سنة ٦٨٠ هـ، على الإمام الحافظ شمس الدين أبي عبد الله محمّد بن عبد الرحيم بن عبد الواحد المقدسي (^٧)، بإجازته من الشيخينِ القاسم الصّفار وعبد الرحيم السمعاني بسندهما فيه (^٨) وغير ذلك\n_________\n(^١) ترجمته في طبقات علماء الحديث: (٤/ ٢٧٥)، الدرر الكامنة: (٥/ ٢٣٣).\n(^٢) ترجمته في معجم الشيوخ للذهبي: (٢/ ٢٤٨).\n(^٣) ترجمته في معجم الشيوخ للذهبي: (٢/ ٨)، الدرر الكامنة: (٣/ ٧٥).\n(^٤) ترجمته في الدرر الكامنة: (٢/ ٣٥٥ - ٣٥٦).\n(^٥) ترجمته في المعجم المختص للذهبي (ص ١٦٣)، الدرر الكامنة: (٣/ ٩٩).\n(^٦) انظر هذا السماع في المجلد الثّامن: (١٩/ ب، ٣٤ ب).\n(^٧) ترجمته في معجم الشيوخ للذهبي: (١/ ١٠٧).\n(^٨) انظر: هذا السماع في المجلد الثّامن (٣٥ / ب، ٦٥ / ب).","vol":"مقدمة","page":193},{"text":"من السماعات الكثيرة المثبتة عليها، الّتي لو استوفيتها لاستغرقت صفحات كثيرة (^١).\nرابعًا: سماعات النسخة (ك).\nتقدّم أن هذه النسخة نقلت من نسخة الضياء المتقدمة (هـ) وقوبلت عليها كما يظهر ذلك من طباق السماع المثبت بآخر السَّفر الرّابع والخامس وقد سُمِعَتْ على:\nالإمام الحافظ زكي الدين عبد الله محمّد بن يوسف البرزالي الإشبيلي مع المعارضة بأصلها، بحق سماعه من شيخيه أبي بكر القاسم الصفار، وأبي المظفر عبد الرحيم السمعاني، وكان هذا السماع براوية ابن عروة غربي الجامع الأموي بدمشق في مجالس متعددة، وسمع السَّفر الخامس -وهو آخر الموجود من هذه النسخة- في الثّاني والعشرين من ربيع الأوّل سنة ٦٢٣ هـ (^٢).\nكما سمعت على الشّيخ المحدث صدر الدين أبي علي الحسن بن محمّد ابن محمّد البكري التيمي، المتوفى سنة: ٦٥٦ هـ (^٣) بسماعه من أبي بكر\n_________\n(^١) انظر المجلد الثّامن: (١٩/ أ - ب، ٣٥/ أ - ب، ٥٠ / أ - ب، ٢٧٢ / أ - ب، ٢٧٣ / أ).\n(^٢) أثبت هذا السماع على البرزالي في مواضع كثيرة من هذه النسخة: انظر مثلًا: المخطوط (١ ك / ٣١٥ /ب، ولوحة العنوان من السَّفر الثّالث ٣ ك / ٢٩١ /أ، ٤ ك / ١٠٧ /ب، ٤ ك / ١٢١ /ب، ٤ ك / ٣٠١ /ب، ٥ ك / ٢٢٦ /ب، ٥ ك / ٢٧١ / أ).\n(^٣) وقد ذكر الذهبي روايته لمستخرج أبي عوانة، عند ترجمته في السير: (٢٣/ ٣٢٦ - ٣٢٨)، وكذا الصفدي في ترجمته في الوافي بالوفيات: (١٢/ ٢٥١ - ٢٥٢).","vol":"مقدمة","page":194},{"text":"القاسم الصفار بسنده إلى أبي عوانة، بقراءة الإمام الحافظ زين الدين محمّد ابن محمّد بن أبي بكر الأبيوردي (^١). وحضر هذا السماع جماعة من الفضلاء، من أشهرهم الإمام الحافظ شرف الدين أبو محمّد عبد المؤمن ابن خلف بن أبي الحسن الدمياطي (^٢).\nوكان هذا السماع في مجالس عدة، آخرها في شهر ربيع الآخر، سنة: (٦٥٣ هـ)، بمنزل المسمع بدمشق (^٣).\nكما سمعت على الحافظ عمر بن محمّد بن أبي سعد الكرماني، والحافظ أبي محمّد عبد الرّحمن بن أبي عمر محمّد بن أحمد بن محمّد بن قدامة المقدسي الصالحي الحنبلي، المتوفى ٦٨٢ هـ (^٤)، والحافظ أبي العباس أحمد ابن عبد الله بن المسلم بن حماد الأزدي، المتوفى سنة ٦٦٦ هـ (^٥) بحق سماع المسمع الأوّل مع المعارضة بنسخة وقف الحافظ ضياء الدين المقدسي \"هـ\" من الشّيخ الإمام أبي بكر القاسم بن أبي سعد الصفار، ومن الشّيخ الإمام أبي المظفر السمعاني بالإسناد إلى أبي عوانة رحمه الله تعالى.\n_________\n(^١) ترجمته في شذرات الذهب: (٧/ ٥٧٥)، حسن المحاضرة: (١/ ٣٥٦).\n(^٢) ترجمته في المعجم المختص للذهبي (ص ٩٥)، الطبقات الكبرى للسبكي: (١٠/ ١٠٢).\n(^٣) انظر هذا السماع في المخطوط (١ ك / ٣١٦ / ب، ٣ ك / ٩١ / ب، ٤ ك / ٣٠٢ / أ، ٥ ك / ٢٧١ / ب).\n(^٤) انظر ترجمته في معجم الشيوخ للذهبي: (١/ ٣٧٥).\n(^٥) ترجمته في الوافي بالوفيات: (٧/ ١٢٣)، النجوم الزاهرة: (٧/ ٢٢٦).","vol":"مقدمة","page":195},{"text":"بقراءة شرف القراء الإمام شرف الدين أبي العباس أحمد بن إبراهيم ابن سباع الفزاري الشّافعي، المتوفى: ٧٠٥ هـ (^١).\nوحضر هذا السماع جماعة من العلماء منهم: الحافظ أبو زكريا محيي الدين النووي.\nوكان هذا السَّماع في مجالس عدة، آخرها في شوال، سنة ٦٦٥ هـ بحلقة الحنابلة، بجامع دمشق (^٢).\nوقد أثبتت بآخر السَّفر الخامس -وهو آخر الموجود من هذه النسخة كما سبق- ثبت سماع على أبي الحجاج يوسف بن الزكي عبد الرّحمن المزِّي، وأبي الحسن علي الحارثي المعروف بابن عبد (^٣)، بقراءة محمّد بن علي السَّرُّوجيّ (^٤) كاتب السماع.\nبرواية المزِّي عن شيخه أبي عبد الله محمّد بن عبد الرحيم ابن عبد الواحد المقدسي، وأبي الفضل أحمد بن هبة الله بن عسكر الدمشقي.\n_________\n(^١) ترجمته في البداية والنهاية: ١٤/ ٤٢، الدرر الكامنة: ١/ ٩٤.\n(^٢) انظر هذا السماع في المخطوط: (١ ك / ٣١٦ /ب- ٣١٧ / أ، ٣ ك / ٢٩٠ / أ، ٤ ك / ٣٠٣/ أ ٥ ك / ٢٧١ - ٢٧٢ /ب).\n(^٣) علي بن عبد المؤمن بن عبد العزيز الحارثي الدمشقي، ت ٧٤٣ هـ، وقد ذكر ابن حجر سماعه هذا. انظر: الدرر الكامنة (٣/ ١٥٠).\n(^٤) محمّد بن علي بن أيبك بن عبد الله المصري الحنفي الحافظ، ت ٧٤٤ هـ.\nانظر: ذيل تذكرة الحفاظ (٦٣)، شذرات الذهب (٦/ ١٤١).","vol":"مقدمة","page":196},{"text":"ورواية ابن عبد عن أبي حفص بن محمّد بن أبي سعد الكرماني، وأبي الفرج عبد الرّحمن بن أبي عمر محمّد بن أحمد بن قدامة المقدسي (^١).\nبسماع الكرماني من أبي بكر القاسم بن أبي سعد الصفَّار، وإجازة البقية عنه، وبإجازة الجميع أيضًا من أبي المظفر السمعاني، بسماع ابن الصفَّار من أبي الأسعد القشيري، أخبرنا أبو محمّد عبد الحميد البحيري.\nوسماع ابن السمعاني من أبي البركات الفراوي، أخبرتنا أم البنين فاطمة ابن أبي علي الدّقَّاق قالا: أنا أبو نعيم الإسفراييني، أنا خالي أبو عوانة الحافظ.\nوكان هذا السماع في شهر رجب سنة ٧٤١ هـ، بدار الحديث الأشرفية بدمشق (^٢).\nكما سمع بعض هذه النسخة أيضًا على الشّيخ كمال الدين محمّد ابن الأديب عمر بن علي بن الفارض (^٣)، بحق إجازته من الشيخين: أبي بكر القاسم بن عبد الله بن عمر بن الصفَّار (^٤)، وأبي المظفر عبد الرحيم بن أبي\n_________\n(^١) شمس الدين المقدسي الصالحي الحنبلي، ت ٦٨٢ هـ.\nانظر: معجم الشيوخ للذهبي (١/ ٣٧٥)، ذيل طبقات الحنابلة (٤/ ٣٠٤).\n(^٢) انظر: السَّفر الخامس لوحة (٢٧٢ /ب - ٢٧٣ /ب).\n(^٣) لم أقف على ترجمته، أما أبوه (عمر) فهو المعروف بـ (ابن الفارض) الصوفي الملْحِدُ المعروف، مترجم في (السير) (٢٢/ ٣٦٨). وغيره.\n(^٤) تقدّم -هو والسمعاني المذكور بعده- في المبحث السابق.","vol":"مقدمة","page":197},{"text":"سعد بن عبد الكريم السمعاني.\nوكاتب السماع هو إسماعيل بن إبراهيم بن قريش المخزومي (^١).\nوأثبت هذا السماع بآخر الجزء الأوّل من هذه النسخة، وكذلك أثبت بلاغ القراءة في مواطن عدة من النسخة (^٢).\nخامسًا: سماعات النسخة (ط):\nسُمِعَتْ على:\nالشّيخ الجليل نجم الدين أبي بكر بن أبي الحسن علي بن عمر ابن شبل الصنهاجي الحميري (^٣).\n_________\n(^١) المصري المحدث، تاج الدين. سمع من جعفر الهمذاني، وابن المقيّر، وطبقته.\nقال الذهبي: \"كان عالمًا جليلًا، له معرفةٌ وفهم\"، توفي فجأة في رجب سنة ٦٩٤ هـ.\nانظر: العبر (٣/ ٣٨٢)، شذرات الذهب (٧/ ٧٤٤ - ٧٤٥).\n(^٢) انظر مثلًا: (١ ك / ٣٨٤، ١ ك / ٤٠٣، ١ ك / ٤٢٣، ١ ك / ٥٤٠)، ٣ ك / ٢٩١ / أ، ٤ ك / ١٣١ /ب، ١٦١ /ب).\n(^٣) هو: عبد الله بن علي بن عمر بن شبل بن رافع بن محمود الصنهاجي، ولد سنة ٦٥٨ هـ، وأسمعه أبوه من ابن عزون، وابن عبد الدائم، وعبد الهادي القيسي وغيرهم، وحصّل له أصولًا مليحة، وكان فاضلًا، ذاكرًا لمسموعاته ومشايخه، شريف النفس … توفي سنة ٧٢٤ هـ.\nانظر: الدرر الكامنة لابن حجر (٢/ ٢٧٦ - ٢٧٧).\nوقد بُيِّن في طباق السماع القدرُ الّذي سمع عليه، وهو من أول المجلد إلى (باب =","vol":"مقدمة","page":198},{"text":"وعلى الشّيخ شرف الدين أبي العباس أحمد بن الشّيخ مجد الدين عبد المحسن بن الرفعة (^١).\nبسماع الأوّل وإجازة الثّاني من الإمام العالم جمال الدين أبي زكريا يحيى ابن أبي الفتح بن العنبري الحراني (^٢).\nبإجازته من الشيخين:\nأبي بكر القاسم بن أبي سعد عبد الله بن عمر بن أحمد بن منصور الصفار.\n_________\n= ذكر الخبر المبين أن النبي ﷺ أمر المصلّيَ باللّيل أن يصلّي باللّيل مثنى مثنى، ويسلِّمَ في كلّ ركعتين، ويوترَ بواحدة).\n(^١) هو: أحمد بن عبد المحسن بن عيسى بن أبي المجد بن الرفعة، شرف الدين العدوي.\nولد سنة ٦٤٤ هـ تقريبًا، وسمع من النجيب، وابن عزون، وابن القسطلاني، وغيرهم، وسمع منه بعض شيوخ الحافظ، مات سنة ٧٣١ هـ.\nانظر: الدرر الكامنة لابن حجر (١/ ١٩٠ - ١٩١)، والقدر المسموع عليه هو: من أول الكتاب إلى (ذكر الخبر المبين أن النبي ﷺ أوتر بتسع وسبع وبخمس).\n(^٢) هو: أبو زكريا يحيى بن أبي الفتح بن عمر الطباخ الحراني الضرير المُقرئ الفقيه الحنبلي، سمع ببغداد من عبد الله بن أحمد بن الخشاب، وعبد الحق بن عبد الخالق، والكاتبة شهدة بنت الأبري، وغيرهم، وتفقه ببغداد على مذهب الإمام أحمد، ورجع إلى حران، وحدث بها، وسمع منه سبط ابن الجوزي وغيره، توفي سنة ٦٠٧ هـ.\nانظر: التكملة لوفيات النقلة (٢/ ٢١٣)، الذيل على طبقات الحنابلة لابن رجب (٢/ ٦٢)، شذرات الذهب (٧/ ٥٧).","vol":"مقدمة","page":199},{"text":"وأبي المظفر عبد الرحيم بن عبد الكريم السمعاني.\nقال الصفار: أنا أبو الأسعد هبة الرّحمن بن عبد الواحد ابن عبد الكريم القشيري، أنا أبو محمّد عبد الحميد بن عبد الرّحمن البَحيري.\nوقال السَّمعاني: أنا أبو البركات عبد الله بن محمّد بن الفضل الفُراوي سماعًا.\nوقال الصفَّار -أيضًا -: أنا الفُراوي هذا إجازةً، قال: أنا أبو عمرو عثمان بن محمّد المحمي، قال -هو- والبَحِيْرِيُّ: أنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أنا الحافظ أبو عوانة يعقوب بن إسحاق المِهْرَجاني (^١).\nبقراءة مالكه (^٢) الشّيخ العلّامة أبي الحسن علي بن عبد الكافي ابن علي السبكي الفقيه الشّافعيّ.\nومن السَّامعين: الأجلَّة الفضلاء:\n١ - تقي الدين أبو الفتح محمّد بن القاضي قطب الدين عبد اللطيف ابن القاضي صدر الدين يحيى السبكي (^٣).\n_________\n(^١) (المهرجاني) اسم قديم لـ (إسفرايين) كما سبق في ترجمة المصنِّف.\n(^٢) أي: مالك هذه النسخة.\n(^٣) هو: محمّد بن عبد اللطيف بن يحيى بن علي بن تمام بن يوسف بن موسى السبكي، ولد سنة ٧٠٥ هـ وأجاز له سنةَ مولده الدمياطيُّ وغيره، وسمع من شيوخ مصر، =","vol":"مقدمة","page":200},{"text":"٢ - والعبد: محمّد بن أبي القاسم بن إسماعيل الفارقي (ضابط الأسماء) (^١).\n٣ - وحضر أبو تمام حامد (وهو في السنة الثّالثة من سني عمره).\n٤ - مغلطاي بن قليج بن عبد الله البكجري (^٢).\n_________\n= والشام، والحرمين، وسمع العالي والنازل، وخرّج وانتقى، وأخذ عنه الذهبي وغيره.\nقال الذهبي: \" … وله فضائل، وأدب، وبلاغة، واعتناء بالرواية، مع الديانة والخير\"، توفي سنة ٧٤٤ هـ بدمشق.\nانظر: المعجم المختص بالمحدثين للذهبي (٢٩٩) - (ص ١٦٣)، ذيل تذكر الحفاظ للحسيني (ص ٥١ - ٥٢)، مرآة الجنان (٤/ ٣٠٧)، طبقات الشّافعيّة الكبرى (٩/ ١٦٧ - ١٨٧)، الدرر الكامنة (٤/ ٢٥ - ٢٦)، حسن المحاضرة (١/ ٤٢٦)، الدارس في تاريخ المدارس (١/ ١٩٠ - ١٩١).\n(^١) الأعلام المذكورون إلى هنا قد سمعوا جميع هذا المجلد، وأمّا الذين بعده فلهم فوتٌ قد حُدِّد قدرُه بالبداية والنهاية عند ورود كل اسم في المخطوط، ولم نذكره مخافة الطول.\n(^٢) الحنفي الحكري، الحافظ علاء الدين، صاحب التصانيف، ولد سنة ٦٨٩ هـ.\nسمع من التاج أحمد بن علي بن دقيق العيد -أخي الشّيخ تقي الدين- والحسين بن عمر الكروي، والواني، والختني، والدبوسي، وغيرهم.\nوأكثر المطالعة، والكتابة والاجتهاد في الجمع والتأليف، وله مآخذ على أهل اللُّغة كثير من المحدثين، وتصانيفه تربو على المائة، منها: شرح البخاريّ، شرح سنن ابن ماجه -ناقص- إكمال تهذيب الكمال، ووصفه ابنُ العراقي بالشيخ الإمام، شيخ المحدثين، والحافظُ ابن حجر: بالحافظ المكثر، توفي سنة ٧٦٢ هـ. =","vol":"مقدمة","page":201},{"text":"٥ - وسراج الدين عمر بن محمّد بن علي الدَّمَنهوري (^١).\n٦ - وشهاب الدين أحمد بن أبيك الحسامي، عرف بابن الدِّمْياطي (^٢).\n_________\n= انظر: الوفيات لابن رافع السلامي (٢/ ٢٤٣)، الذيل على العبر لابن العراقي (١/ ٧٠ - ٧٣)، الدرر الكامنة (٤/ ٣٥٢)، لسان الميزان (٧/ ١٥ - ١٩) - (٨٥٨٢) - لحظ الألحاظ لابن فهد (ص ١٣٣)، وجيز الكلام للسخاوي (١/ ١١٩)، ذيل تذكرة الحفاظ (ص ٣٦٥)، طبقات الحفاظ (ص ٥٣٨) له.\n(^١) أبو حفص عمر بن علي بن محمّد بن علي بن فتوح الدمنهوري، أخذ من الشرف الشاذلي، والتقي الصائغ، والعلاء القونوي وغيرهم؛ وبرع في النحو والقراءات والحديث والفقه، وكان جامعًا للعلوم، توفي سنة ٧٥٢ هـ.\nانظر: شذرات الذهب (٨/ ٢٩٤).\nوالدمنهوري نسبة إلى \"دَمَنْهُور\" -بفتح أوله وثانيه، ثمّ نون ساكنة- مدينة في مصر، عاصمة محافظة (البحيرة).\nانظر: معجم البلدان (١/ ٥٣٦)، المنجد في الأعلام (ص ٢٨٨).\n(^٢) أبو الحسين، ولد سنة ٧٠٠ هـ، وسمع من أحمد بن بن عبد الرحيم بن درادة، وحسن ابن عمر الكردي، وشهدة بنت الحَصَني، وست الوزراء، وغيرهم، واشتغل بنفسه، وقرأ وانتقى، وجمع مجاميع، والمطبوع من المستفاد من ذيل تاريخ بغداد لابن النجار من انتخابه.\nقال الذهبي: \"الإمام المفيد، الحافظ … كتب وألَّف، وخرَّج، وتميَّز وصار من أعيان الطلبة … سمع مني، وسمعتُ منه\". توفي سنة ٧٤٩ هـ.\nانظر: المعجم المختص بالمحدثين (ص ١٩، ٨)، ذيل تذكرة الحفاظ للحسيني (ص ٥٤)، الدرر الكامنة (١/ ١٠٨)، حسن المحاضرة للسيوطي (١/ ٣٥٨)، الأعلام =","vol":"مقدمة","page":202},{"text":"٧ - وشهاب الدين أحمد بن محمّد بن عبد الرّحمن العَسْجَدِي (^١).\n٨ - وتقي الدين محمّد بن الشَّيخ جمال الدين رافع بن أبي محمّد السَّلَّامي (^٢).\n_________\n= للزكلي (١/ ١٠٢).\n(^١) المصري، ولد سنة ٦٨٦ هـ، وطلب الحديث وهو كبير، وسمع من الشهاب المحسني والنور البطي، والدبوسي، وغيرهم، وأكثر جدًّا، كتب الطباق.\nقال الحافظ: \"كان أديبًا، فاضلًا، متواضعًا، متدينًا، يعرف أسماءَ الكتب ومصنفيها، وطبقات الأعيان، ووفياتهم، ويشارك في ذلك مشاركة قوية … \" أخذ عنه التاج السُّبكي وغيره، توفي سنة ٧٥٨ هـ.\nانظر: الوفيات لابن رافع السلامي (٢/ ٢٠٦)، طبقات السبكي (٩/ ٢٥٧)، الدرر الكامنة (١/ ٢٦٩)، شذرات الذهب (٨/ ٣١٥).\nوالعسجدي -نسبة إلى العَسْجَد وهو الذهب، وقيل غيره، كما أنه اسم موضع بعينه، ولم يحدّده ياقوت، انظر: معجم البلدان (٤/ ١٣٦).\n(^٢) هو: محمّد بن رافع بن هِجْرِس بن محمّد بن شافع السَّلَّامي الشّافعي، المصري، صاحب كتاب (الوفيات).\nولد سنة ٧٠٤ هـ بمصر، وسمع من علي بن الصوّاف، وطبقته، ورحل به والده إلى دمشق فأسمعه من عدة، ثمّ رحل إليها بنفسه فاستوطنها، وسمع من ابن سيد النَّاس، والذهبي، والمزي، والبرزالي، ووصفه الحافظُ وغَيْرُه بالحفظ والإتقان، توفي سنة ٧٧٤ هـ، وقد ترجم له محققُ (وفياته).\nانظر: ذيل تذكرة الحفاظ للحُسيني (ص ٥٢)، الذيل على العبر لابن العراقي =","vol":"مقدمة","page":203},{"text":"٩ - وعبد المحسن بن الشَّيخ شرف الدين بن الرِّفعة، المُسَمِّع الثّاني (^١).\n١٠ - والإمام تقي الدين علي بن القاضي محمّد بن علي ابن عبد القادر التميمي الهمداني.\n١١ - تاج الدين أحمد بن القاضي نجم الدين القمولي (^٢).\n١٢ - وعبد اللطيف بن عبد العزيز بن يوسف الحراني النحوي، عُرِف بابن المرحِّل (^٣).\n_________\n= (٢/ ٣٥٢)، غاية النهاية في طبقات القُرَّاء لابن الجزري (٢/ ١٣٩)، إنباء الغمر بأبناء العمر لابن حجر (١/ ٥٩).\nوالسلَّامي -بتشديد اللام- نسبة إلى قبيلة بني سلّام.\nغاية النهاية (٢/ ١٣٩).\n(^١) هو ابن الشّيخ أحمد بن عبد المحسن بن الرفعة المتقدم ذكرُه في اللَّذَيْن سُمِعَتْ عليهما هذه النسخةُ، ولم نهتَدِ إلى ترجمته.\n(^٢) لعلّه: أحمد بن محمّد بن أبي الحزم مكي بن ياسين، أبو العباس القمولي.\nترجم له ابن السُّبكي في طبقاته (٩/ ٣٠)، وذكر أنه توفي سنة ٧٢٧ هـ بمصر، كما ذكر أن قمولا -بفتح القاف، وضم الميم، وإسكان الواو- بلدة في البَرِّ الغربي، من عمل قوص.\n(^٣) أبو الفرج، شهاب الدين الشّافعيّ، كان أبوه يبيعُ الرِّحال للجمال، فلذلك قيل له: ابن المرحِّل.\nسمع إبراهيم بن علي بن الحبوبي، وعلي البكري، وأبا النجم شهاب الدين =","vol":"مقدمة","page":204},{"text":"١٣ - وعلي أبناء الشّيخ برهان الدين إبراهيم بن لاجين الرشيدي (^١).\nوكان السماع في عدة مجالس، آخرها: يوم الاثنين، حادي عشر من صفر سنة ٧٢٣ هـ، بالمدرسة الظاهرية (^٢)، بالقاهرة.\n_________\n= الحسيني، وغيرهم، وأخذ عنه ابن هشام النحوي، وهو الّذي نَوَّه به، وعرّف بقدره، وكان يُطريه، ويفضله على أبي حيَّان وغيره، ويقول: \"كان الاسم في زمانه لأبي حيان، والانتفاع بابن المرحِّل\"، توفي سنة ٧٤٤ هـ بالقاهرة.\nانظر: طبقات الشّافعيّة للإسنوي (٢/ ٤٦٥)، الوفيات لابن رافع (١/ ٤٤٦)، الدرر الكامنة (٢/ ٤٠٦ - ٤٠٧)، شذرات الذهب (٨/ ٢٤٤).\n(^١) المصري الشّافعي النحوي، ولد سنة ٦٧٣ هـ، وتفقه على العلم العراقي، وأخذ القراءات عن التقي بن الصائغ، وأخذ النحو عن الشيخين: ابن النحّاس وأبي حيان، وسمع، وحدّث، ودرّس، وأفتى.\nوممن أخذ عنه الشيخان: زين الدين العراقي، وابن الملَقِّن، وقد عُرِف بـ (الرشيدي) لأن والده كان منسوبًا إلى أمير يقال له: الرشيدي، وهو أمير كبير يسكن القاهرة، قريبًا من باب النصر. (أفاده الإسنوي)، توفي سنة ٧٤٩ هـ.\nانظر: الوافي بالوفيات (٦/ ١٦٤)، طبقات السبكي (٩/ ٣٩٩)، طبقات الشّافعيّة للإسنوي (١/ ٦٠٢)، غاية النهاية لابن الجزري (١/ ٩٨)، الدرر الكامنة (١/ ٧٧ - ٧٨)، النجوم الزاهرة (١٠/ ٣٣٤)، شذرات الذهب (٨/ ٢٧١).\n(^٢) بناها الظّاهر بيبرس سنة ٦٦٢ هـ بالقاهرة، ورتّب بها لتدريس الشّافعيّة، والحنفية، وعلم الحديث، وإقراء القرّاء بالروايات، وأوقف عليها خزانة كتب.\nانظر: حسن المحاضرة للسيوطي (٢/ ٢٦٤).","vol":"مقدمة","page":205},{"text":"وكاتب السماع: سبق اسمه ضمن السامعين، وهو: محمّد بن أبي القاسم بن إسماعيل الفارقي.\nوبعد هذا الوصف لنسخ الكتاب الّتي وقفنا عليها يتبين لنا أن غالب كتب الكتاب وأبوابه قد وصلتنا، وثمة كتب لم نقف عليها في جميع النسخ وهي: (الجنائز - الرقائق - التوبة - صفات المنافقين وأحكامهم - صفة القيامة والجنة والنار - الجنَّة - الفتن وأشراط السّاعة - الزهد والرقائق - التفسير).\nوأمّا الموجود من الكتاب فيشكل نسخة ملفقة غير كاملة يمكننا بيان محتوياها إجمالًا في رسم توضيحي -مع إظهار السقط الواقع فيها- بالنسبة لكل النسخ.","vol":"مقدمة","page":206},{"text":" [مخطط]","vol":"مقدمة","page":207},{"text":" [مخطط]","vol":"مقدمة","page":208},{"text":"لوحة العنوان من الجزء الأوّل من نسخة (ل)","vol":"مقدمة","page":209},{"text":"اللوحة الأولى من الجزء الأوّل من نسخة (ل)","vol":"مقدمة","page":210},{"text":"آخر الجزء التّاسع من نسخة (ل)، وهو آخر الموجود من الكتاب","vol":"مقدمة","page":211},{"text":"صفحة العنوان للجزء الأوّل من نسخة (م)","vol":"مقدمة","page":212},{"text":"نهاية المجلد الخامس وهو آخر الموجود من نسخة (م)","vol":"مقدمة","page":213},{"text":"صفحة العنوان للمجلد الثّامن من نسخة (هـ)","vol":"مقدمة","page":214},{"text":"نهاية المجلد التّاسع، آخر الموجود من نسخة (هـ)","vol":"مقدمة","page":215},{"text":"بداية الموجود من الجزء الأوّل من نسخة (ك)، وبه سقط من أوله","vol":"مقدمة","page":216},{"text":"صفحة العنوان للسفر الثّالث من نسخة ك","vol":"مقدمة","page":217},{"text":"نهاية السَّفر السّادس آخر الموجود من نسخة ك","vol":"مقدمة","page":218},{"text":"الصفحة الأولى من المجلد الأوّل من نسخة (ط)","vol":"مقدمة","page":219},{"text":"نهاية الجزء الأوّل آخر الموجود من نسخة ط","vol":"مقدمة","page":220},{"text":"بداية الجزء الأول من نسخة (س)","vol":"مقدمة","page":221},{"text":"نهاية الجزء الأوّل آخر الموجود من نسخة س","vol":"مقدمة","page":222},{"text":"صورة ثبت السماع على القاسم بن علي بن الحسن بآخر (ج ١، ج ٢) من نسخة (ل)","vol":"مقدمة","page":223},{"text":"صورة ثبت السماع على القاسم بن أبي الأسعد الصفَّار بآخر (ج ١) من نسخة (ل)","vol":"مقدمة","page":224},{"text":"صورة ثبت سماع على المسندة سارة بنت سراج الدين بآخر ج ١ من نسخة (م)","vol":"مقدمة","page":225},{"text":"صورة سماع أحمد بن عبد الرحيم العراقي على والده والهيثمي بالجزء ٥ من نسخة (م)","vol":"مقدمة","page":226},{"text":"صورة ثبت سماع لضياء الدين المقدسي، والبرزالي وعمر الكرماني وطائفة من العلماء على القاسم الصفار بالمجلد الثامن من نسخة هـ","vol":"مقدمة","page":227},{"text":"ثبت سماع على شرف الدين ابن عساكر بالمجلد الثامن من نسخة (هـ)","vol":"مقدمة","page":228},{"text":"ثبت سماع لطائفة من العلماء في نهاية السفر الخامس من نسخة (ك) على زكي الدين البرزالي، والحسن البكري، والكرماني","vol":"مقدمة","page":229},{"text":"ثبت سماع على أبي حفص الكرماني، وعبد الرحمن بن محمد المقدسي في نهاية السفر الخامس من نسخة (ك)","vol":"مقدمة","page":230},{"text":"ثبت سماع بقراءة السروجي على المزي وابن عبد بآخر السفر الخامس من نسخة (ك)","vol":"مقدمة","page":231},{"text":"ثبت سماع لعدد من الأئمة على نجم الدين الحميري، وابن الرفعة بآخر المجلد الأول من نسخة (ط)","vol":"مقدمة","page":232},{"text":"<span data-type='title' id=toc-42>الفصل الثالث: مقارنة بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابي الصوم والزكاة،</span> وفيه أحد عشر مبحثا:\nالمبحث الأول: في تسمية الكتابين، وموضوعهما، وقيمتهما العلمية.\nالمبحث الثاني: مقارنة مقدمة الكتابين.\nالمبحث الثالث: السبب الباعث للمؤلفين على تأليف كتابيهما.\nالمبحث الرابع: منهجهما في الاستخراج، وتحقيقهما لشرطه.\nالمبحث الخامس: منهجهما في التبويب وتراجم الأبواب.\nالمبحث السادس: الصناعة الحديثية في الكتابين.\nالمبحث السابع: فيما تضمنه الكتابان من أنواع علوم الحديث.\nالمبحث الثامن: ما اشتمل عليه الكتابان من فوائد الاستخراج.\nالمبحث التاسع: الرواية عن المتكلم فيهم في الكتابين.\nالمبحث العاشر: العلل واختلاف الرواة في الكتابين.\nالمبحث الحادي عشر: الأحاديث الزوائد في الكتابين.\nخلاصة المقارنة.","vol":"مقدمة","page":233},{"text":"الفصل الثالث: مقارنة بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابي الصوم والزكاة (^١):\nوفيه أحد عشر مبحثًا:\n\n<span data-type='title' id=toc-43>المبحث الأول: في تسمية الكتابين، وموضوعهما، وقيمتهما العلمية:</span>\nتقدم أن الاسم الجامع لكتاب الحافظ أبي عوانة هو ما ذكره الحافظ ابن الصلاح أنه \"المسند الصحيح المخرج على صحيح مسلم\"، وما ورد من تسميته بغير ذلك هو من تصرف الحفاظ، وأما كتاب الحافظ أبي نعيم\n_________\n(^١) اعتُمد في إعداد جُلِّ هذه المقارنة على دراسة د. بشير علي عمر في مقارنته بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابي الصوم والزكاة، من ح (٣٠٠٩) إلى ح (٣٤٠٧)، وأضيف إليها مطالب ومباحث زادها باحثون آخرون اعتنوا ببحث أوجه المقارنة بين الكتابين في دراساتهم، وهم:\n١ - د. سالم باعبد الله، أضيف من دراسته للجزء المحقق (من ح ٦٣٢٢ - ح ٦٨١٩) جزءٌ من المبحث الأول: موضوع كل من الكتابين، والقيمة العلمية لهما.\n٢ - الشيخ: عباس صفا خان ﵀، أضيف من دراسته للجزء المحقق (من ح ١ - ح ٨٠٧) المبحثُ الثاني: مقارنة مقدمة الكتابين.\n٣ - د. بابا الكميروني، أضيف من دراسته للجزء المحقق (من ح ٨٠٩ - ح ١٧٥٩) المطلبُ الأول من المبحث الرابع: منهجهما في ترتيب الكتب والأبواب، والمطلب الخامس من المبحث الرابع: في ذكرهما موضع الالتقاء مع إسناد صاحب الأصل المخرج عليه، والمطلب السادس من المبحث السادس: شرح الغريب وضبط المشكل.\nوهذه المقارنة -وإن لم تشمل كافة مادة الكتابين إلا أنها- توضح سورة قريبة لما عليه واقعهما، وقد نبهنا على ذلك في موضعه من مادة المقارنة.","vol":"مقدمة","page":235},{"text":"الأصبهاني؛ فالذي رجّحه د. مقبل الرفيعي في تحقيقه للكتاب هو ما ذكره ابن نقطة في التقييد أنَّه \"المسند الصحيح المستخرج على كتاب مسلم ابن الحجاج القشيري ﵀\"، واعتمد في ذلك على ما في طرة الجزء الأول من النسخة الظاهرية للكتاب من قول أبي نعيم: \"فرغت من كتاب المسند الصحيح المستخرج على كتاب أبي الحسين مسلم بن الحجاج ﵀ يوم الاثنين الثامن عشر من المحرم سنة ثلاث وسبعين وثلاث مائة\" (^١).\nوقد تصرف الحفّاظ ﵏ في تسميته كما وقع لكتاب أبي عوانة، فسماه كل من الذهبي، وابن حجر، والكتاني، بـ \"المستخرج على صحيح مسلم\" (^٢)، وقال الذهبي في ترجمة أبي نعيم: \"عند المزي بالإجازة العالية: المستدرك على صحيح مسلم\" (^٣)، فتلخص أن تسمية الكتابين في الأصل شبه شيء واحد.\nوبهذا يظهر أن عنوان الكتابين حوى موضوعَهما، وهو الاستخراج، وكون هذا الاستخراج على صحيح الإمام مسلم، مع اشتمال الكتابين على أحاديث زائدة على صحيح مسلم، وهذه الأحاديث الزائدة في مستخرج أبي عوانة أكثر منها في مستخرج أبي نعيم.\n_________\n(^١) مستخرج أبي نعيم (١/ ١٢٤) بتحقيق د. مقبل الرفيعي (رسالة علمية).\n(^٢) الموضع نفسه.\n(^٣) سير أعلام النبلاء (١٧/ ٤٦٢).","vol":"مقدمة","page":236},{"text":"فموضوع الكتابين إذًا واحد، وهو أحاديث صحيح الإمام مسلم سندًا ومتنًا على طريقة الاستخراج، لذا جرت المقارنة بينهما لاتحاد موضوعهما.\nوأما قيمة الكتابين العلمية، فإنها مستمدة من قيمة أصلهما المخرَّج عليه -أعني صحيح مسلم- الذي هو أحد الكتابين اللذين هما أصح الكتب بعد كتاب الله تعالى.\nإلا أن كتاب الحافظ أبي عوانة يقدّم مادة علمية زائدة، تزيد من قيمته العلمية، وهي الأحاديث والطرق الزائدة التي يوردها، كما أنه يعلّل بعض الأحاديث، إما بالتنصيص، وإما بسوق الروايات المخالفة لها، وكذلك ما تتضمنه تراجم الأبواب من الاستنباط الدقيق للأحكام من الأحاديث.","vol":"مقدمة","page":237},{"text":"<span data-type='title' id=toc-44>المبحث الثاني: مقارنة مقدمة الكتابين</span>\n١ - اجتمعتا في أن مقدمة الكتابين: بدأت بالحمد والثناء على الله ﷿، والصلاة على رسوله ﷺ، والحث على اتباع سنَّته ﷺ بعبارات متقاربة المعاني.\n٢ - ذكر أبو عوانة في مقدمته حديثًا واحدًا وأثرًا واحدًا عن الزهريّ في الاعتصام بالسنة، ولم يذكر منهجه في كتابه، ولا سبب تأليفه له، بل بدأ بعد ذلك مباشرة في الاستخراج على كتاب الإيمان من صحيح مسلم.\nوأما أبو نعيم فقد نبَّه -بعد الحمد والثناء- على ضرورة معرفة أحوال الرواة لتعذُّر التمييز بين صحيح الأخبار وسقيمها إلا بذلك (^١).\nوعقد بابًا في \"ذكر المأثور عن النبي ﷺ من إخباره بحدوث (^٢) الاختلاف، وإيصائه ﵇ بلزوم سنَّته، وسنَّة المهديين من بعده\"، ذكر فيه حوالي أربعين رواية في الحث على التمسك بسنَّته ﷺ، وسنة الخلفاء المهديين من بعده، والترغيب في نشرها، والترهيب من الكذب عليه ﷺ، وتخللت هذه الروايات أحيانًا تعليقات له في تعليل بعض هذه الطرق، وتفسير شيءٍ منها ونحو ذلك (^٣).\n_________\n(^١) انظر: مستخرج أبي نعيم الأصبهاني (١/ ٣٤).\n(^٢) كذا في النسخة التي حقَّقها الشيخ مقبل الرفيعي ولعله الصواب، وفي المطبوع من المستخرج: \"عددت\" بدل: \"بحدوث\".\n(^٣) انظر: مستخرج أبي نعيم (١/ ٣٥ - ٥١).","vol":"مقدمة","page":238},{"text":"وذكر أيضًا آثارًا عن أئمة أهل الحديث في تلك المعاني الواردة في الأحاديث، وفي تجريح الرواة كشف عُوارهم نصحًا للمسلمين (^١)، ولم يرد مثل ذلك عند أبي عوانة.\n٣ - سرد أبو نعيم -بعد ذلك- طائفةً من المجروحين والضعفاء ممن ضُعِّفوا، أو وُجدت في رواياتهم المناكير والموضوعات والأباطيل، وبلغ عددهم (٢٨٩ راويًا) (^٢)، ونقل في تراجم أكثرهم أقوال أئمة الجرح والتعديل فيهم من التضعيف، ثم لما انتهى من سرد الأسماء ذكر أسانيده إلى هؤلاء الأئمة الذين نقل عنهم الجرح (^٣).\n٤ - ثم تعرَّض أبو نعيم -بعد هذا- لشيءٍ من منهج صاحب الأصل المخرَّج عليه -وهو الإمام مسلم- في كتابه (^٤)، وهو الذي ذكره مسلم في مقدمة صحيحه (^٥)، ولم يفعل ذلك أبو عوانة.\n_________\n(^١) انظر: المصدر نفسه (١/ ٥١ - ٥٦).\n(^٢) وقد طبع هذا القسم من الكتاب -أعني ذكر أسماء الضعفاء مرتبين على حروف المعجم- منفصلًا عن المستخرج باسم \"كتاب الضعفاء\" لأبي نعيم الأصبهاني، تحقيق د. فاروق حمادة، وعدَّه مؤلَّفًا مفردًا لأبي نعيم!.\nانظر: ص (١٩ و٢٩) وذكر -ص: ٣٢ - أن مؤلفه استخرجه من كتابه: \"المستخرج على صحيح مسلم\"، ولم يذكر مستنده على ذلك، ولم يَنقل عن أبي نعيم نفسه أنه أفرده من المستخرج.\n(^٣) انظر: مستخرج أبي نعيم (١/ ٨٨).\n(^٤) انظر: مستخرج أبي نعيم (١/ ٨٨).\n(^٥) انظر: مقدمة صحيح مسلم (١/ ٤) وما بعدها.","vol":"مقدمة","page":239},{"text":"٥ - خلص أبو نعيم -بعد ذلك- إلى الكلام عن شيءٍ من منهجه في كتابه المستخرج، وسبب تأليفه له فقال: \"عَمَدْنا إلى الأصول التي خرَّجها، والأبواب التي لخَّصها؛ فَتَتَبَّعْنا -على كتابه وتراجمه- عن شيوخنا كتابًا يكون عوضًا لمن فاته سماع كتابه، وذكرتُ -في كتابي- شيوخه الذين روى عنهم ذلك الباب -أو الحديث- حتى أنتهيَ إلى الرجل الذي جمعني وإياه في إسناد الحديث مستعينًا بالله على ذلك، ومتوكلًا عليه في ذلك … (^١) \".\nوقد زاد أبو نعيم على هذا أيضًا: أنَّه استخرج على الأحاديث والآثار التي في مقدمة صحيح مسلم التي فيها الترهيب من تعمُّد الكذب على رسول الله ﷺ، والضعفاء والكذابين ومن يُترك حديثهم (^٢).\nفكأنه بذلك أراد أن يتابع مسلمًا ويشابهه في طريقته في المقدمة، فمسلمٌ رحمه الله تعالى ذكر في مقدمته: \"سبب تأليف كتابه، وتعرَّض لكثير من الفوائد والأصول المتعلِّقة بالرواية؛ كتقسيم الرواة، وبيان توضيح مراتبهم المختلفة، فإن كان هناك جرح صحيح في الراوي، فينبغي أن يذكر بدون تردد، وهو أمر جائز ومشروع، والإسناد من الدين فيجب أن تؤخذ بكل شدة في الرواية، والمنع من قبول الرواية بلا تحقيق، ووجوب الاحتياط في\n_________\n(^١) انظر: مستخرج أبي نعيم الأصبهاني -تحقيق الشيخ مقبل الرفيعي (١/ ٢٨٩).\n(^٢) انظر: مقدمة صحيح مسلم (١/ ٩ - ١٤)، ومستخرج أبي نعيم (١/ ٩٣ - ٩٧).","vol":"مقدمة","page":240},{"text":"قبول الضعفاء، وتقبل العنعنة بشرط المعاصرة بين الراوي والمروي عنه، ولا يشترط ثبوت اللقاء، والكلام في الرواية بالمعنى (^١).\nفتميَّز مستخرج أبي نعيم عن مستخرج أبي عوانة -من هذه الحيثية- بفوائد غزيرة ونكات جليلة، وكان أكثرَ منهجيةً -في هذا- بالنسبة لأبي عوانة؛ رحم الله الجميع.\n_________\n(^١) انظر: الإمام مسلم بن الحجاج ومنهجه في الصحيح، وأثره في علم الحديث للشيخ مشهور بن حسن آل سلمان (١/ ٣٤٥ - ٣٤٦).","vol":"مقدمة","page":241},{"text":"<span data-type='title' id=toc-45>المبحث الثالث: السبب الباعث للمؤلفين على تأليف كتابيهما</span>\nجرت عادة عدد من الحفاظ بذكر السبب الباعث لهم على تصنيف مصنفاتهم، فمنهم من يذكر ذلك في مقدمة الكتاب كما فعل الإمام مسلم في مقدمة كتابه الصحيح، ومنهم من يذكر ذلك خارج الكتاب، إما مشافهة ويروي عنه بعض تلاميذه كما روى إبراهيم بن معقل النسفي عن الإمام البخاري في السبب الباعث له على تصنيف الجامع الصحيح (^١)، وإما في كتاب آخر كما فعل الإمام أبو داود السجستاني في رسالته إلى أهل مكة التي تعتبر كالمقدمة لكتابه السنن.\nفأما الحافظ أبو عوانة ﵀ فلم يفصح في مقدمة كتابه بالسبب الباعث له على تصنيفه، وإنما اقتصر في مستهل كتابه على ذكر الثناء على الله تعالى، وذكر حديث: \"كل أمر ذي بال لا يبدأ فيه بالحمد فهو أقطع\"، ثم أورد تحميدا جميلا نسبه إلى بعض أصحابه، فيه إثبات الصفات العليا لله تعالى، وإثبات القدر، ثم ابتدأ بالباب الأول، وهو: \"باب إثبات القدر وشرائع الإيمان\"، لكن الناظر في مادة كتابه، والمتأمل في المنهج الذي انتهجه فيه يرى أنَّ مؤلفه لم يقصد الاستخراج على صحيح مسلم فحسب، بل قصد بجانب ذلك تقريب ما تضمنته أحاديث ذلك الكتاب، وغيرهما مما هي مثلها، من أبواب فقه الحديث، وجمل من المسائل المستنبطة\n_________\n(^١) هدي الساري (ص ٧).","vol":"مقدمة","page":242},{"text":"منها، فمن أجل ذلك أتقن الاستنباط في تراجم الأبواب، ونصَّ على بعض الاستنباطات الفقهية بكلامه هو، ومن أقوال بعض فقهاء الأمصار في أواخر الأبواب (^١)، وأتى بزيادات عدة من الأحاديث حتى صار الكتاب كأنه مؤلَّف مستقلّ وليس بمستخرَج، كما سيأتي في موضعه إن شاء الله تعالى.\nوأما الحافظ أبو نعيم ﵀، فقد بين غرضه من تأليف الكتاب، فقال كما في المقدمة: \"فعمدنا إلى الأصول التي خرجها -أي: الإمام مسلم-، والأبواب التي لخّصها فتتبّعنا على كتابه وتراجمه عن شيوخنا كتابا يكون عوضا لمن فاته سماع كتابه\" (^٢)، فمن أجل ذلك لم يأت بالزيادات المستقلة، ولا أكثر من الاستنباط في تراجم الأبواب، وراعى ترتيب الإمام مسلم للأبواب والأحاديث إلا نادرًا، واهتم بذكر أسانيد مسلم لكل حديث إلى موضع التقائه به، بعد ما خرجه.\nولا شك أن لكل من الغرضين أهميته، إلا أن غرض الحافظ أبي عوانة ﵀ أنبل، حيث إنه أتى في كتابه بالمقاصد التي تستهدف من كتب\n_________\n(^١) كقوله في آخر حديث رقم (٣٣٢٩): \"في هذا الحديث دليل أن الشجرة إذا كانت في الحرم، ولها أغصان في الحل أن حكم الأغصان بخلاف الأصل\" وكإيراده قول مالك في إثر حديث رقم: (٣٠٥٤): \"الصيام في السفر لمن قوي عليه حسن، وهو أحب إليّ\".\n(^٢) مستخرج أبي نعيم (١/ ٢٨٩).","vol":"مقدمة","page":243},{"text":"الاستخراج، وأضاف أمرا آخر، وهو ما يتعلق بفقه الحديث استنباطًا، وهذه إضافة علمية جديرة بالاهتمام بها، لا سيَّما وقد قال الإمام مسلم في مقدمة الصحيح حين أجاب أحمد بن سلمة بن عبد الله الذي سأله تأليف الكتاب، أنه أحسن صناعة الكتاب، لكي لا يشغل السائل عما له قصد من التفهم في تلك السنن التي يوردها، والاستنباط منها (^١).\n_________\n(^١) صحيح مسلم (١/ ٣).","vol":"مقدمة","page":244},{"text":"<span data-type='title' id=toc-46>المبحث الرابع: منهجهما في الاستخراج، وتحقيقهما لشرطه</span>\nالاستخراج عرَّفه علماء مصطلح الحديث: \"أن يأتي المصنف إلى الكتاب فيخرج أحاديثه بأسانيد لنفسه من غير طريق صاحب الكتاب، فيجتمع معه في شيخه أو من فوقه، ولو في الصحابي\"، وزاد بعضهم: مع رعاية ترتيبه، ومتونه، وطرق أسانيده (^١).\nوأما شرطُه، فقد نقل الحافظ السيوطي عن الحافظ ابن حجر رحمة الله على الجميع، أنه قال: \"شرطه أن لا يصل إلى شيخ أبعد حتى يفقد سندا يوصله إلى الأقرب إلا لعذر من علو أو زيادة مهمة\" (^٢)، وستكون المقارنة بين الكتابين في هذا المبحث في خمسة مطالب:\nأولها: منهجهما في ترتيب الكتب والأبواب.\nثانيها: ترتيبهما لأحاديث وطرق الكتاب الأصل.\nثالثها: استيفاؤهما لأحاديث وطرق الكتاب الأصل.\nرابعها: تحقيقهما لشرط الاستخراج.\nخامسها: ذكرهما موضع الالتقاء مع إسناد صاحب الأصل المخرَّج عليه.\n_________\n(^١) فتح المغيث (١/ ٤٤)، تدريب الراوي (١/ ١١٢)، الرسالة المستطرفة (ص ٣١).\n(^٢) تدريب الراوي، الموضع نفسه.","vol":"مقدمة","page":245},{"text":"<span data-type='title' id=toc-47>المطلب الأول: منهجهما في ترتيب الكتب والأبواب.</span>\nوافق الحافظ أبا عوانة -رحمه الله تعالى- مسلمًا -رحمه الله تعالى- في ترتيب الكتب ضمن القسم الذي جرت عليه المقارنة (^١)، وأما الأبواب فلم يراع فيها الترتيب الموجود في صحيح مسلم، فعلى سبيل المثال أتى أبو عوانة بأبواب مواقيت الصلاة بعد أبواب الأذان في كتاب الصلاة، وهي في صحيح مسلم في كتاب المساجد.\nوالحافظ أبو نعيم -رحمه الله تعالى- أيضًا قد وافق الإمام مسلمًا -رحمه الله تعالى- في ترتيب الكتب ضمن القسم المُخصص للمقارنة -فبدأ بكتاب الطهارة ثم كتاب الصلاة، وجعل المساجد ومواضع الصلاة، وصلاة المسافرين وقصرها، والجمعة، والعيدين، والاستسقاء، والخسوف، كل هذه العناوين السابقة تابعة لكتاب الصلاة، ولم يعنون لها بلفظ \"كتاب\" وقد سلك ترتيبه هذا محقق تحفة الأشراف بمعرفة الأطراف في الكشاف عن أبواب مراجع تحفة الأشراف (^٢).\nووافق أبو نعيم مسلمًا أيضًا في ترتيب الأبواب حيث لم يحصل عنده تقديم ولا تأخير في ذلك كما حصل للحافظ أبي عوانة -رحمه الله تعالى- إلا أن عمل الشُّراح الذين ترجموا لأبواب صحيح مسلم -ومنهم النووي- يختلف صنيعهم عن عمله في الأبواب -قلة كثرة- ضمن الكتاب الواحد،\n_________\n(^١) من كتابي: الطهارة والصلاة، من ح (٨٠٩) إلى ح (١٧٥٩).\n(^٢) انظر الإمام مسلم ومنهجه في الصحيح (ص ٣٩٢).","vol":"مقدمة","page":246},{"text":"وكذلك في تجزئة الباب الواحد في مسلم إلى عدة أبواب وهكذا.\n\n<span data-type='title' id=toc-48>المطلب الثاني: ترتيبهما لأحاديث وطرق صاحب الأصل:</span>\nمن مميزات صحيح الإمام مسلم حسن ترتيبه لأحاديث أبواب كتابه، ولطرق الحديث الواحد عنده، وقد ذكر في المقدمة أنه يقسم الأخبار على ثلاثة أقسام، وثلاث طبقات من الناس، ويتوخى تقديم الأخبار التي هي أسلم من العيوب من غيرها وأنقى، وهي أخبار أهل الاستقامة في الحديث، والإتقان في النقل، فإذا تقصاها، أتبعها أخبارا يقع في أسانيدها من ليس موصوفا بالحفظ والإتقان كالصنف المتقدم، مع كونهم من أهل الستر والصدق وتعاطي العلم، وأما قوم متهمون عند أهل الحديث، ومن الغالب على حديثه المنكر أو الغلط، فلم يتشاغل بإخراج حديثهم (^١)، فاختلف العلماء في مقصد الإمام مسلم من هذا التقسيم، والشرط الذي ذكره، في موضعين:\nالأول: هل أخرج مسلم في الصحيح أحاديث القسمين الأولين، وعلى أي وجه أخرجها؟ أو إنما أخرج أحاديث القسم الأول، ومات قبل إخراج أحاديث القسم الثاني؟ (^٢).\n_________\n(^١) انظر: صحيح مسلم (١/ ٤ - ٧).\n(^٢) انظر: مقدمة إكمال المعلم بفوائد مسلم (ص ١٢٣ - ١٢٦)، صيانة صحيح مسلم (٩٠ - ٩١)، النكت على كتاب ابن الصلاح (١/ ٤٣٣ - ٤٣٤)، بين الإمامين (ص ٢٠)، منهج الإمام مسلم في ترتيب كتابه الصحيح (ص ١٢ - ١٣).","vol":"مقدمة","page":247},{"text":"الثاني: هل ترتيبه للأحاديث وطرقها مبني على هذا التقسيم، فيصدر بأحاديث القسم الأول، ويؤخر أحاديث القسم الثاني، أو الأمر ليس كذلك؟ (^١).\nفأما الاختلاف في الموضع الأول فقد حقق الحافظ ابن حجر وغيره الوجه الصحيح من ذلك.\nوأما الثاني فلم يزل محل خلاف بين العلماء، وقد اعتمد في هذه الدراسة على أن الأصل عند الإمام مسلم أنه يصدر ويقدم أحاديث أهل الطبقة الأولى، ثم يتبعها بأسانيد الطبقة الثانية، حيث وجدت، وهم قوم نص الأئمة على إخراج مسلم لهم في الشواهد، لكنه قد يخرج عن هذا الأصل لاعتبارات، وذلك لأنه الظاهر من كلامه في المقدمة، ثم الدراسة لأحاديث صحيح مسلم مع مقارنتها للقسم المخصص لهذه المقارنة من كتاب أبي عوانة؛ تؤيده ولا تناقضه.\nوقد سلك كل من الحافظين أبي عوانة، وأبي نعيم مسلكًا غير مسلك الآخر في ترتيب الأحاديث والطرق، وسأذكر منهج كل واحد منهم على حدة.\n\n<span data-type='title' id=toc-49>منهج الحافظ أبي عوانة في الترتيب</span>\nلم يراع أبو عوانة ترتيب الإمام مسلم للأحاديث في الباب الواحد، ولا لطرق الحديث الواحد في الغالب من صنيعه، بل إنه تصرف في ذلك، وقد\n_________\n(^١) منهج الإمام مسلم (ص ٥١).","vol":"مقدمة","page":248},{"text":"يظهر للناظر مقاصده من تصرفه أولا، وفيما يلي أمثلة توضح منهجه:\n١ - أورد الإمام مسلم أحاديث النهي عن الوصال من حديث أربعة من الصحابة، وهم: عبد الله بن عمر، وأبو هريرة، وأنس، وعائشة، ﵃، على هذا الترتيب (^١)، فأورد الحافظ أبو عوانة الأحاديث نفسها في باب واحد مبتدئا بحديث أبي هريرة، ثم ابن عمر، ثم عائشة، ثم أنس (^٢)، وقد يتصرف في مثل هذا الصنيع فيقحم بعض طرق حديث صحابي في طرق صحابي آخر كما فعل في أحاديث صيام عاشوراء، فشوش في ترتيب مسلم للأحاديث وفرق طرق حديث ابن عمر وأقحم طرق حديث ابن مسعود، وعائشة بينها كلها في باب واحد (^٣)، فالتصرف الأول لا مؤاخذة عليه، وأما الثاني فيؤخذ عليه إخلاله بحسن ترتيب الإمام مسلم بإيراده لطرق كل حديث على حدة.\n٢ - قد يورد الإمام مسلم أحاديث عدد من الصحابة في موضوع واحد وفي مكان واحد، فيفرقها أبو عوانة ويفرد لحديث كل صحابي ترجمة غير ترجمة الآخر، مثال ذلك أن الإمام مسلم أورد في \"باب بيان وقت انقضاء الصوم\" حديث عمر بن الخطاب، وحديث عبد الله بن أبي أوفى\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب النهي عن الوصال (٢/ ٧٧٤ - ٧٧٦).\n(^٢) انظر الأحاديث من: (٣٠١٢ إلى ٣٠٢٤)، وانظر مثالا آخر في: (٣٠٠١ إلى ٣٠٠٦).\n(^٣) انظر الأحاديث من: (٣١٩١ إلى ٣٢١٢)، وصحيح مسلم (٢/ ٧٩٢ - ٧٩٤).","vol":"مقدمة","page":249},{"text":"﵄ (^١)، فأفرد الحافظ أبو عوانة لكل حديث ترجمة؛ أورد حديث عمر بن الخطاب في \"باب بيان الوقت الذي يحل للصائم الإفطار، والدليل على أنه إذا دخل ذلك الوقت كان الصائم مفطرا، وإن لم يأكل ولم يشرب\" (^٢)، وأورد حديث عبد الله بن أبي أوفى في أبواب الوصال في الصوم وترجم له بـ \"باب الدليل على أن الصائم إذا واصل كان مفطرًا إذا غابت الشمس\" (^٣)، وكذلك أحاديث المجامع في نهار رمضان التي عند مسلم من حديث أبي هريرة، وعائشة ﵄، جعلها أبو عوانة في ثلاثة أبواب؛ فرق طرق حديث أبي هريرة على أساس اختلاف أصحاب الزهري، بين من عين سبب الفطر، وذكر خصال الكفارة على الترتيب، ومن أبهم السبب، وجعل الخصال على التخيير، فترجم لكل لمجموعة من تلك الطرق في باب مستقل، وترجم لحديث عائشة في باب ثالث (^٤)، وهذا أيضا لا مؤاخذة فيه، إذ الغاية من الكتب المصنفة هي الاستنباط من أحاديثها،\n_________\n(^١) صحيح مسلم (٢/ ٧٧٢ - ٧٧٣).\n(^٢) انظر حديث رقم: (٣٠٠٧ إلى ٣٠٠٨).\n(^٣) انظر طرقه من حديث رقم: (٣٠٢٥ إلى ٣٠٢٨).\n(^٤) صحيح مسلم (٢/ ٧٨١ - ٧٨٤)، وانظر الأبواب التالية في كتاب الصوم: باب بيان إجازة الصوم إذا أدركه الصبح وهو جنب من الجماع …، وباب بيان حظر الجماع في شهر رمضان بالنهار وما فيه من الكفارة ....، وباب الدليل على أن الصدقة واجبة على الذي يقع على امرأته في رمضان نهارا ....","vol":"مقدمة","page":250},{"text":"والإمام مسلم يورد أحاديث يستقل كل حديث منها بحجة، وإنما تكون المؤاخذة حيث يورد مسلم الحديث لبيان علته، فيستدل به لترجمة الباب استقلالا، لأن في ذلك إخلالا لقصد مسلم من إيراد الحديث، ولم نقف في القسم المخصص للمقارنة من كتابي الصوم والزكاة على ما يصلح أن يكون من هذا القبيل إلا ما قد يقال في باب: الدليل على أن الصدقة واجبة على الذي يقع على امرأته في رمضان بهارا … من كتاب الصيام، حيث أفردَ بترجمة، طرق حديث أبي هريرة في المجامع في نهار رمضان التي فيها إبهام سبب الفطر، والتخيير في خصال الكفارة، وهي في الأصل قد سيقت لبيان الاختلاف بين أصحاب الزهري، والعذر لأبي عوانة أن جمعًا من العلماء لم ير هذا علة قادحة، وقد احتج بها الإمام مالك وأصحابه.\n٣ - قد يورد الإمام مسلم طرقا عدة لحديث واحد فيفرقها الحافظ أبو عوانة ويورد كل طريق أو مجموعة من الطرق في باب مستقل، وهذا يقال فيه مثل ما قيل في الذي قبله، ومن أمثلة ذلك تفرقته لطرق حديث عبد الله ابن عمرو بن العاص ﵁ في صيامه في التطوع، التي بلغ عددها عند مسلم ١٥ طريقا (^١)، فرقها أبو عوانة في ثلاثة أبواب؛ أورد بعضها في \"باب ذكر الأخبار الدالة على حظر صوم الدهر وإبطال فضيلته\" من حديث رقم: (٣١٤٦ - ٣١٥١)، وأورد بعضها الآخر في \"باب بيان فضيلة صوم عرفة، وثوابه، وثواب صوم يوم عاشوراء إلخ\" من حديث رقم:\n_________\n(^١) صحيح مسلم (٢/ ٨١٢ - ٨١٨).","vol":"مقدمة","page":251},{"text":" (٣١٧٠ - ٣١٧٢)، وأورد باقي الطرق في \"باب ذكر الخبر المبين أن أحبَّ الصيام إلى الله ﷿ صيام داود صلوات الله عليه؛ صوم يوم وإفطار يوم، وأفضله\" (^١)، من حديث رقم: (٣٢٥٢ - ٣٢٥٧)، كما أورد بعض تلك الطرق في كتاب الصلاة أيضا (^٢).\n٤ - يتصرَّف الحافظ أبو عوانة ﵀ في ترتيب الأحاديث التي يوردها الإمام مسلم في موضع الاستشهاد، أو التي رجالها من الطبقة الثانية عنده، وهي التي تكون في الأصل بعد الأحاديث التي هي الأصول عنده في الترتيب، فلا يحافظ هو على ذلك الترتيب، وفيما يلي بيان ذلك:\nأولا: أورد الإمام مسلم حديث: \"ليس فيما دون خمسة أوسق صدقة … \" الحديث، من حديث أبي سعيد الخدري من عِدَّة طرقٍ، ومن حديث جابر بن عبد الله، على هذا التَّرتيب:\n١ - ذكر الطرق عن عمرو بن يحيى بن عمارة، عن أبيه، عن أبي سعيد، وصدر بالعالي منها، وهي طريق ابن عيينة عنه، ثم أتبعها بطريقين نازلين من هذا الوجه.\n_________\n(^١) انظر أيضا تفريقَه لطرق حديث ابن عمر في تحرّي ليلة القدر في العشر الأواخر، وهي من حديث رقم: (٣٣٠٥ إلى ٣٣٠٦)، ومن حديث رقم: (٣٣٠٨ إلى ٣٣١٥)، ولطرق حديث أبي سعيد الخدري: \"ليس فيما دون خسة أوسق صدقة\"، وهي من حديث رقم: (٣٣٣٠ إلى ٣٣٥١).\n(^٢) انظر حديث رقم: (٢٢٥٢، و٢٢٥٧، و٢٢٥٨).","vol":"مقدمة","page":252},{"text":"٢ - ذكر طريقا عن عمارة بن غزية، عن يحيى بن عمارة، عن أبي سعيد، وهي عالية عنده، لكنه أخرها حتى يراعي الترتيب بين الطرق عن عمرو بن يحيى.\n٣ - ذكر الطرق عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان، عن يحيى بن عمارة، عن أبي سعيد، وقد نزل فيها جدا، إذ هي من السباعيات عنده، أوردها لما فيها من زيادة معنى في اللفظ، وهي قوله: \"ليس فيما دون خمسة أوساق من تمر ولا حب صدقة\".\n٤ - ختم الباب بحديث جابر من رواية أبي الزبير عنه باللفظ نفسه، وفي الإسناد عياض بن عبد الله الفهري، وهو راو فيه لين (^١)، فالحديث في موضع الاستشهاد عند مسلم.\nفلم يراع الحافظ أبو عوانة هذا الترتيب المتقن، وأتى بحديث جابر ابن عبد الله بين طرق حديث أبي سعيد، وكان حقه التأخير، ولم يظهر أن له ترتيبا معينا في هذا الباب (^٢).\nثانيا: الرجال الذين نص الحُفاظ على إخراج الإمام مسلم لهم في الشواهد، ومن تأخرت طبقته من الرواة عن الأئمة الذين تجمع أحاديثهم، لم يراع أبو عوانة منهج الإمام مسلم في ترتيب أحاديثهم، فهؤلاء يؤخر الإمام مسلم أحاديثهم في الأصل عند اقترانهم بغيرهم ممن يخرج لهم في\n_________\n(^١) انظر تفصيل كلام أئمة الجرح والتعديل فيه تحت الحديث رقم: (٣٣٣٢).\n(^٢) انظر الأحاديث من رقم: (٣٣٣٠ - ٣٣٤٥).","vol":"مقدمة","page":253},{"text":"الأصول، ومن أمثلتهم هشام بن سعد، وسهيل بن أبي صالح، والليث بن سعد، وعبيد الله بن الأخنس، كلاهما في نافع، ففي سياق الإمام مسلم لطرق حديث عبد الله بن عمر في صوم عاشوراء، أخر طريق الليث عن نافع وهي من رباعياته، وكان من عادته التصدير بالطريق العالي، فصدّر بطريق عبيد الله بن عمر، عن نافع، وما ذاك إلا لتقدم الثاني في طبقة أصحاب نافع، وتأخر الأول في ذلك (^١)، وأما أبو عوانة فلم يراع هذا الترتيب، فصدر بطريق الوليد بن كثير، عن نافع، مراعيا في ذلك التصدير بالطريق العالي (^٢).\n\n<span data-type='title' id=toc-50>منهج الحافظ أبي نعيم في الترتيب</span>\nاهتم الحافظ أبو نعيم ﵀ بالمحافظة على ترتيب الإمام مسلم للأحاديث وطرقها، ولم يخالف ذلك إلا نادرًا، فقد حافظ على ترتيب مسلم لأحاديث الباب الواحد التي يسوقها مسلم عن عدد من الصاحبة، سواء ساقها كلها للاحتجاج، كأحاديث النهي عن الوصال في الصوم (^٣)، أو ساق\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب صوم يوم عاشوراء (٢/ ٧٩٢ - ٧٩٣).\n(^٢) انظر الأحاديث: (من ٣١٩١ إلى ٣١٩٤)، وأمثلة أخرى من ذلك في صحيح مسلم كتاب الصيام -باب التخيير في الصوم والفطر في السفر (٢/ ٧٩٠ رقم ١٠٩، ١٠٨)، كتاب الزكاة- باب إثم مانع الزكاة (٢/ ٦٨٠ - ٦٨٣)، والمواضع الموافقة عند أبي عوانة في أحاديث بأرقام: (٣٠٣٠ - ٣٠٣١، و٣٣٧٠ - ٣٣٧٢).\n(^٣) مستخرج أبي نعيم، باب في كراهية الوصال (ص ١٦٣ - ١٦٦) من مصورة رقم =","vol":"مقدمة","page":254},{"text":"بعضها للاحتجاج وبعضها للاستشهاد، كأحاديث: \"لا صدقة فيما دون خمسة أوسق من التمر\" (^١)، كما حافظ على ترتيبه لطرق الحديث الواحد، ولو اقتضى ذلك أن يؤخر الطريق الذي يعلو بها إسناده، وهو عكس أكثر صنيع المتقدمين كما قال السخاوي (^٢)، فمن ذلك تصديره بطريق الليث بن سعد، عن يحيى بن سعيد، في حديث عائشة ﵂ في قصة المجامع لأهله في نهار رمضان، وعنده طريق يزيد بن هارون، التي صار فيها كأنه سمع من مسلم، فأخرها من أجل المحافظة على ترتيب مسلم (^٣).\nومن النادر عدم محافظته للترتيب، فمن ذلك في القسم المخصص لهذه المقارنة حديث أبي قتادة الأنصاري في كراهية صيام الدهر، حيث أورده بعد باب صيام التطوع في السفر، وقبل باب من لم يصم يوم عرفة (^٤)، وأحاديث البابين متصلة عند مسلم (^٥)، وطرقه عنده في \"باب استحباب\n_________\n= (٢٠٤٩).\n(^١) المصدر نفسه -كتاب الزكاة- باب زكاة الطعام (ص ٧٥ - ٧٥) من مصورة رقم (٢٠٤٨).\n(^٢) بغية الراغب المتمني في ختم النسائي (ص ٤٣).\n(^٣) مستخرج أبي نعيم، كتاب الصوم، باب كفارة من جامع أهله في رمضان، (ص ١٧٧) من مصورة رقم (٢٠٤٩)، وانظر أيضا حديث ابن عمر في باب في صوم يوم عاشوراء (ص ١٩٦ - ١٩٨)، وحديث أبي سعيد في باب فضل الصيام في سبيل الله، (ص ٢٢٦).\n(^٤) (ص ١٨٨ - ١٩٢).\n(^٥) صحيح مسلم (٢/ ٧٩٠ - ٧٩١).","vol":"مقدمة","page":255},{"text":"صيام ثلاثة أيام من كل شهر\" (^١)، ويغلب على الظن أن أبا نعيم لم يخالف ترتيب مسلم، وأن موقع الحديث حيث ذكره هو الصحيح، فإن طرق الحديث في نسخة صحيح مسلم المطبوعة ونسخة شرح النووي له، وقعت بين طرق حديث عمران بن حصين في صوم سرر شعبان، وهذا خلاف منهج الإمام مسلم، فإنه يجمع طرق كل حديث على حدة، ولا يدخل طرق الأحاديث بعضها في بعض، ومن ذلك أيضا طرق حديث أبي هريرة في إثم مانع الزكاة (^٢)، ومنه تقديمه لطريق حماد بن زيد، عن هشام، عن أبيه، عن عائشة، في حديث سؤال حمزة الأسلمي رسول الله ﷺ عن الصوم في السفر، على طريق الليث الذي هو المصدر به عند الإمام مسلم (^٣).\nالخلاصة\nيتبين من هذه الدراسة أن الحافظ أبا عوانة لم يراع ترتيب الأصل الذي استخرج عليه في الغالب، بخلاف الحافظ أبي نعيم رحمهما الله، وأن في بعض الأحيان تكون على أبي عوانة مآخذ في ذلك، وذلك حيث أخل بمقصد من مقاصد الأصل في الترتيب، وفي بعضها يكون تصرفه سائغا بلا مؤاخذة، وأنَّ اختلاف منهجيهما متفرع عن اختلاف مقاصدهما من\n_________\n(^١) المصدر نفسه (٢/ ٨١٨ - ٨٢٠).\n(^٢) مستخرج أبي نعيم -كتاب الزكاة- باب في الإثم لمن لم يؤد الحق من أمواله (ص ٧٨ - ٨٠)، من مصورة رقم (٢٠٤٨).\n(^٣) كتاب الصيام -باب الصوم والإفطار في السفر (ص ١٨٦)، من مصورة رقم (٢٠٤٩).","vol":"مقدمة","page":256},{"text":"التأليف، فالحافظ أبو نعيم قصد مجرد الاستخراج، والحافظ أبو عوانة قصد أمرًا زائدًا، والله أعلم.\n\n<span data-type='title' id=toc-51>المطلب الثالث: استيفاؤهما لأحاديث وطرق الأصل المخرج عليه:</span>\nإنّ موضوع الاستخراج يقتضي من المستخرج استيفاء أحاديث وطرق صاحب الأصل، قال السخاوي: \"فيورد أحاديثه حديثا حديثا بأسانيد لنفسه … وربما عزَّ على الحافظ وجود بعض الأحاديث فيتركه أصلا، أو يعلقه عن بعض رواته، أو يورده من جهة مصنف الأصل\" (^١)، وقد مثل الكتابان نموذجين من هذا المنهج الذي ذكره علماء مصطلح الحديث في موضوع الاستخراج، فأما كتاب أبي عوانة، فليس عنده أحاديث أسقطها جملة إلا خمسة أحاديث من أحاديث الأصل، وفق دراسة الجزء المخصص للمقارنة من كتابي الصوم والزكاة، وهي:\nالأول: حديث عبد الله بن عباس ﵁، \"أن رسول الله ﷺ خرج عام الفتح في رمضان، فصام حتى بلغ الكديد، ثم أفطر، وكان صحابة رسول الله ﷺ يتبعون الأحدث فالأحدث من أمره\".\nالثاني: حديث جابر بن عبد الله ﵁، \"أن رسول الله ﷺ خرج عام الفتح إلى مكة في رمضان، فصام حتى بلغ كراع الغميم … \" الحديث (^٢).\n_________\n(^١) فتح المغيث (١/ ٤٤).\n(^٢) انظرهما في صحيح مسلم -كتاب الصيام- باب جواز الصوم والفطر في شهر رمضان =","vol":"مقدمة","page":257},{"text":"الثالث: حديث سليمان بن يسار، عن أم سلمة ﵂، أنه سألها عن الرجل يصبح جنبا، أيصوم؟ .... \" الحديث (^١).\nالرابع: حديث عبد الله بن عباس ﵁، قال: \"ما صام رسول الله ﷺ شهرا كاملا قط غير رمضان، وكان يصوم حتى يقول القائل: لا، والله! لا يفطر … \" (^٢).\nالخامس: حديث أنس، أن رسول الله ﷺ كان يصوم حتى يقال: قد صام، قد صام، ويفطر حتى يقال: قد أفطر، قد أفطر (^٣).\nوأما إسقاطه لبعض طرق صاحب الأصل، فمن ذلك إسقاطه لطرق عبد الله بن سوادة بن حنظلة، عن أبيه، عن سمرة (^٤)، وطريق عمرو ابن دينار، عن أبي العباس، عن عبد الله بن عمرو (^٥)، وطرق حديث هشام بن عروة،\n_________\n= للمسافر إلخ (٢/ ٧٨٤ - ٧٨٥)، وقد أورد الحافظ ابن حجر حديث جابر في الإتحاف وليس فيه ذكر أبي عوانة فيمن أخرجه (٣/ ٣٤٣ - ٣٤٤/ ٣١٦٤).\n(^١) كتاب الصيام -باب صحة صوم من طلع عليه الفجر وهو جنب (٢/ ٧٨١).\n(^٢) كتاب الصيام -باب صيام النبي ﷺ في غير رمضان (٢/ ٨١١).\n(^٣) نفس الكتاب والباب (٢/ ٨١٢).\n(^٤) انظر الأحاديث برقم: (٣٠٠١، ٣٠٠٢)، وهي عند مسلم في كتاب الصيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، إلخ (٢/ ٧٦٩ - ٧٧٠).\n(^٥) كتاب الصيام - باب النهي عن صوم الدهر (٢/ ٨١٦).","vol":"مقدمة","page":258},{"text":"عن أبيه عن عائشة، في اعتكاف رسول الله ﷺ في العشر الأواخر (^١).\nوربما أورد طرقا زائدةً على ما في الأصل تكون بدلا عما سقط عنده، ومثال ذلك إيراده لطريق زهير بن معاوية، وحماد بن سلمة، ويحيى بن سعيد القطان، عوضا عن طريق أبي خالد الأحمر، وابن علية، وجرير، التي عند مسلم، في حديث سليمان التيمي، عن أبي عثمان، عن ابن مسعود، مرفوعا: \"لا يمنعن أحدا منكم أذان بلال من سحوره … \" الحديث (^٢).\nوأما ما يقع منه من تعليقه لما سقط عنده مما هو في الأصل، فمن ذلك تعليقه لطريق أبي خالد الأحمر، عن حميد، عن أنس، أن أصحاب رسول الله ﷺ كانوا يسافرون، فلا يعيب الصائم على المفطر، ولا المفطر على الصائم (^٣)، وستأتي زيادة أمثلة في الكلام على المعلقات في الكتابين.\nوليس عنده ما ضاق عليه المخرج حتى أورده من جهة الإمام مسلم\n_________\n(^١) كتاب الاعتكاف -باب اعتكاف العشر الأواخر من رمضان (٢/ ٨٣٠).\n(^٢) كتاب الصيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر (٢/ ٧٦٨ - ٧٦٩)، والأحاديث رقم: (٣٠٠٣ - ٣٠٠٥) عند أبي عوانة، وانظر أمثلة أخرى لذلك في الأحاديث التالية: (٣٠١٩، ٣٠٢٥ - ٣٠٢٧، ٣٠٩٦ - ٣٠٩٩، ٣٢٧٤ - ٣٢٧٧).\n(^٣) كتاب الصيام -باب جواز الصوم والفطر في رمضان للمسافر (٢/ ٧٨٨)، علقه أبو عوانة إثر طريق رقم: (٣٠٥١)، وانظر أمثلة أخرى لما ذكره تعليقا إثر الأرقام التالية: (٣٠١٨، ٣٠٢٨، ٣١٢٦، ٣١٩٠، ٣٢٣٦، ٣٣٠٥).","vol":"مقدمة","page":259},{"text":"إلا حديثان وفق القسم المخصص للمقارنة، وهما حديث أم سلمة ﵂، أن مروان أرسل أبا بكر بن عبد الرحمن إليها يسأل عن الرجل يصبح جنبا، أيصوم؟ (^١)، أخرجه أبو عوانة برقم: (٣٠٧٣)، وحديث عائشة: كان رسول الله ﷺ يعتكف العشر الأواخر من رمضان (^٢)، أخرجه برقم: (٣٣٠١)، إلا أنه قرن الإمام مسلم بشيخ آخر، وهو درست بن سهل.\nوأما الحافظُ أبو نعيم ﵀، فليس عنده أحاديث ساقطة أصلًا، وفق القسم المطابق للقسم المخصص للمقارنة (من كتابي الصوم والزكاة) من كتاب أبي عوانة، وأما ما يقع من إسقاط الطرق فموجود، لكنه قليل، ثم هو في الغالب يورد طرقا تقوم بدلا مما أسقط، فمما أسقط ولم يورد له بدلا طريق عمرو بن دينار، عن أبي العباس، عن عبد الله بن عمرو في قيامه بالليل، وصومه بالنهار (^٣)، وحديث عائشة في المباشرة للصائم من طريق أبي عاصم، عن ابن عون، عن إبراهيم، عن الأسود وحده عنها (^٤)، وأما ما أورد له بدلا.\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب صحة صوم من طلع عليه الفجر وهو جنب (٢/ ٧٨٠).\n(^٢) كتاب الاعتكاف -باب اعتكاف العشر الأواخر من رمضان (٢/ ٨٣٠).\n(^٣) صحيح مسلم -كتاب الصيام- باب النهي عن صوم الدهر (٢/ ٨١٦).\n(^٤) صحيح مسلم -كتاب الصيام- باب بيان أن القبلة في الصوم ليست محرمة إلخ، (٢/ ٧٧٧).","vol":"مقدمة","page":260},{"text":"فمنها: حديث أبي خالد الأحمر، عن حميد، عن أنس، السالف الذكر في الصوم والفطر في السفر (^١)، فأورد بدله طريق زائدة، وإسماعيل ابن جعفر، وعبد العزيز بن محمد، وقد صرح عقبها بأنه تبع أبا إسحاق (^٢)، في ذلك، كما قال: \"وحديث إسماعيل بن جعفر، وعبد العزيز بن محمد، لم يذكر مسلم في الباب، وخرجه أبو إسحاق بدلا من حديث أبي خالد\" (^٣).\nومنها: طريق يحيى بن يحيى عن أبي معشر، لحديث الربيع بنت المعوذ في \"باب من أكل في عاشوراء فليكف بقية يومه\" (^٤)، فأورد أبو نعيم طريقين زائدين عن بشر بن المفضل، بدلا منها (^٥).\nومنها: طريق سويد بن سعيد، عن حفص بن ميسرة، عن زيد بن أسلم، عن أبي صالح، عن أبي هريرة في إثم مانع الزكاة (^٦)، أورد بدلها طريق ابن وهب، عن حفص بن ميسرة، عن العلاء بن عبد الرحمن، عن أبيه، عن\n_________\n(^١) مستخرج أبي نعيم -كتاب الصوم- باب الصوم والإفطار في السفر (ص ١٨٤ - ١٨٥) من مصورة رقم: (٢٠٤٩).\n(^٢) هو إبراهيم بن محمد بن حمزة الأصبهاني، اشتهر بأبي إسحاق بن حمزة، وهو من شيوخ أبي نعيم، توفي سنة ٣٥٣ هـ. انظر: سير أعلام النبلاء (١٦/ ٨٣).\n(^٣) الموضع السابق.\n(^٤) صحيح مسلم (٢/ ٧٩٩).\n(^٥) مستخرج أبي نعيم -كتاب الصوم- باب في فضل صيام عاشوراء (ص ٢٠٨ - ٢٠٩) من مصورة رقم: (٢٠٤٩).\n(^٦) صحيح مسلم -كتاب الزكاة- باب إثم مانع الزكاة (٢/ ٦٨٠).","vol":"مقدمة","page":261},{"text":"أبي هريرة (^١)، وهذه جملة ما وقفت له مما أسقط، والحديث الأول والثاني عند أبي عوانة تعليقا (^٢)، وأما الثالث فقد خرجه برقم: (٣٣٧٢).\nولم يقع منه تعليق ما ليس عنده، ولا روايته من طريق الإمام مسلم، ولا حاجة له إلى ذلك، إذ من منهجه أنه يذكر تخريج مسلم للحديث إثر كل طريق، فيظهر للناظر ما أسقط مما خرَّج، اللهم إلا ما وقع من طريق أبي خالد الأحمر، عن حميد، عن أنس، حيث ذكر إسناد ومتن الإمام مسلم كاملا (^٣)، وحديث عائشة: \"كان رسول الله ﷺ يقبل وهو صائم، ويباشر وهو صائم ولكنه كان أملككم لإربه\" من طريق يحيى بن أبي زائدة، عن الأعمش، عن مسلم عنها (^٤).\nالخلاصة:\nيتبين من هذه الدراسة أن الحافظ أبا نعيم أشد استيفاء في إيراد أحاديث وطرق الأصل المخرج عليه، من الحافظ أبي عوانة، إلا أن أبا عوانة قد عوض ذلك بالأحاديث الزائدة التي زادها على الأصل.\n_________\n(^١) مستخرج أبي نعيم -كتاب الزكاة -باب في الإثم لمن لم يؤد الحق من أمواله (ص ٨٠) من مصورة رقم: (٢٠٤٨).\n(^٢) انظرها إثر: ح (٣٠٥١، ٣١٩٠).\n(^٣) مستخرج أبي نعيم -كتاب الصيام -باب كراهية الصوم في السفر (ص ١٨٤ - ١٨٥)، من مصورة رقم: (٢٠٤٩).\n(^٤) المصدر السابق، كتاب الصيام -باب الرخصة في القبلة للصائم (ص ١٦٧ - ١٦٨) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":262},{"text":"<span data-type='title' id=toc-52>المطلب الرابع: تحقيقهما لشرط الاستخراج:</span>\nيشترط في الاستخراج أن يكون موضع الالتقاء بين المستخرج، ومصنف الأصل قريبا من مصنف الأصل ما أمكن، فلا يجعله بعيدا منه إلا لغرض، من علو أو زيادة حكم أو نحو ذلك (^١)، وقد وقع من أبي عوانة عدم التقيد بهذا الشرط، خاصة عندما يورد طرقًا زائدة على طرق حديث صاحب الأصل، بخلاف أبي نعيم، فمن الأمثلة على ذلك:\n١ - حديث عمر بن الخطاب ﵁، في النهي عن صوم يوم الفطر ويوم الأضحى، رواه مسلم عن يحيى بن يحيى، عن مالك، عن ابن شهاب، عن أبي عبيد، عن عمر، فخرج أبو نعيم الحديث من طريقين، اجتمع فيهما مع مسلم في مالك، وهو شيخ شيخه، وهو في ذلك موافٍ لشرط الاستخراج، وأما أبو عوانة، فخرج الحديث من أربعة طرق، اجتمع في اثنين منها مع مسلم في مالك أيضا، ولا كلام عليه فيهما، وأما الاثنان الآخران، فأخرج أولهما عن الدبري، عن عبد الرزاق، عن معمر، عن الزهريّ به، والآخر عن يوسف بن مسلم، عن حجاج الأعور، عن ابن جريج، عن الزهريّ به، فكان موضع الالتقاء في الزهريّ، وذلك أبعد بطبقة، ولو سلك أبو نعيم مسلك أبي عوانة لأورد طريق الدبري عن الطبراني عنه، فيكون موضع الالتقاء أبعد عنده أيضا بدرجة، لأن مصنف عبد الرزاق من موارده،\n_________\n(^١) فتح المغيث (١/ ٤٤).","vol":"مقدمة","page":263},{"text":"ولو فعل ذلك لوقع له الحديث بعلو، لكن من منهجه المحافظة على ما ذكر من شرط الاستخراج (^١).\n٢ - حديث عائشة ﵂، في صوم عاشوراء، الذي رواه مسلم من طريق جرير، وعبد الله بن نمير، كلاهما عن هشام بن عروة، عن أبيه، عنها؛ ومن طريق ابن عيينة، وابن وهب عن يونس، كلاهما عن الزُّهري، عن عروة، عنها، فعند التخريج كان موضع الالتقاء عند أبي نعيم لطريق هشام في جرير، وابن نمير، وأورد طريقا زائدة، موضع الالتقاء فيها في هشام، وأما عند أبي عوانة فأورد أربعة طرق، موضع الالتقاء في جميعها في هشام، وأما طريق الزهري، فموضع الالتقاء فيها عند أبي نعيم، في ابن عيينة، لاثنتين من طرقه، بما فيها الزائدة، وفي ابن وهب لطريق ثالثة، وعند أبي عوانة، الموضع في ابن عيينة، وابن وهب كما هما عند أبي نعيم بالنسبة لطريقين عنده، وأما بالنسبة للطرق الزائدة عنده، فالموضع فيها في الزهريّ، وهو أبعد من ابن عيينة بطبقة، ومن ابن وهب بطبقتين (^٢).\n_________\n(^١) انظر مواضع الحديث في صحيح مسلم -كتاب الصيام -باب النهي عن صوم يوم الفطر ويوم الأضحى (٢/ ٧٩٩)، وعند أبي عوانة برقم: (٣١٢٧ - ٣١٢٩) وعند أبي نعيم (ص ٢٠٩) من مصورة رقم: (٢٠٤٩).\n(^٢) انظر: صحيح مسلم -كتاب الصيام -باب صوم يوم عاشوراء (٢/ ٧٩٢)، مستخرج أبي عوانة أحاديث رقم: (٣٢٠٠ - ٣٢٠٨)، مستخرج أبي نعيم (ص ١٩٤ - ١٩٦)، من مصورة رقم (٢٠٤٩).","vol":"مقدمة","page":264},{"text":"٣ - حديث ابن عمر في رجل نذر أن يصوم كل يوم اثنين … الحديث، رواه مسلم عن أبي بكر بن أبي شيبة، عن وكيع، عن ابن عون، عن زياد بن جبير، عن ابن عمر، فخرَّجه أبو نعيم عن أبي بكر الطَّلحي، عن عبيد بن غنام، عن أبي بكر بن أبي شيبة به، فكان موضع الالتقاء في شيخ مسلم، أما أبو عوانة فرواه عن أبي العباس الكديمي، عن روح، عن شعبة، عن يونس بن عبيد، عن زياد به، فكان موضع الالتقاء بعد شيخ مسلم بثلاث طبقات (^١)، فلو رواه عن أبي المثنى، معاذ بن المثنى بن معاذ ابن معاذ العنبري، عن أبيه، عن جده، عن ابن عون، عن زياد، كما رواه البخاري (^٢)، عن محمد بن المثنى، عن أبيه، عن ابن عون، لكان موضع الالتقاء أقرب، وسيأتي في مبحث ما اشتمل عليه الكتابان من فوائد الاستخراج، فيما يتعلق بكثرة الطرق، إحصائية ما لكل من الحافظين من زيادة الطرق على ما في صحيح مسلم، يتضح خلالها منهج كل واحد منهما بوضوح، وفق القسم المخصص لهذه المقارنة.\n_________\n(^١) انظر: صحيح مسلم -كتاب الصيام- باب النهي عن صوم يوم الفطر ويوم الأضحى (٢/ ٨٠٠)، الحديث رقم: (٣١٣٢) من مستخرج أبي عوانة، مستخرج أبي نعيم (ص ٢١١) من مصورة رقم: (٢٠٤٩)، وانظر أمثلة أخرى في الأحاديث: (٣٠٣٤ - ٣٠٣٥، ٣٠٦٩ - ٣٠٧١، ٣٠٧٣ - ٣٠٧٨، ٣١١٠ - ٣١١٢، ٣١١٦ - ٣١١٧، ٣١٧٤) والمواضع الموافقة من صحيح مسلم، ومستخرج أبي نعيم.\n(^٢) كتاب الصوم، باب صوم يوم النحر (٤/ ٢٤٠).","vol":"مقدمة","page":265},{"text":"فهل على الحافظ أبي عوانة مؤاخذة في عدم وفائه بشرط الاستخراج في مثل هذه المواضع؟ وهل يفضّل صنيع الحافظ أبي نعيم على صنيعه، لوفائه بالشرط دونه؟ والذي يظهر، والعلم عند الله، أنه لا مؤاخذة على الحافظ أبي عوانة في صنيعه هذا، وصنيعه مفضل على صنيع الحافظ أبي نعيم، ووجه ذلك أن موضع الالتقاء للطرق المختلفة، كما بعد من طرف السند الموالي لمخرِّجيها، وقرب من أصله الموالي للصحابي، كان أدعى لتقوية الحديث، إذا كانت الطرق صالحة.\nوتوضيح ذلك من الأمثلة، أن في المثال الأول، أوصل صنيع أبي عوانة الحديث إلى حد الشهرة عن الزهريّ، بخلاف صنيع أبي نعيم، الذي لم يحصل به رفع التفرد عن مالك في روايته عن الزهريّ بالرغم من أنه أتى بطريق زائدة.\nوفي المثال الثالث، حصل من صنيع أبي عوانة رفع التفرد عن ابن عون برواية الحديث من طريق يونس بن عبيد، التي جعلت موضع الالتقاء أبعد من طرف السند، ولو كان موضع الالتقاء أقرب من الطرف لما حصل ذلك، وهكذا، كلما بعد موضع الالتقاء ازداد تعدد مخرج الحديث.\n\n<span data-type='title' id=toc-53>المطلب الخامس: في ذكرهما موضع الالتقاء مع إسناد صاحب الأصل المخرج عليه:</span>\nلم ينبه الحافظ أبو عوانة -رحمه الله تعالى- في كتابه على موضع الالتقاء مع صحيح مسلم -رحمه الله تعالى- في القسم المتعلق بهذه المقارنة.\nوأما الحافظ أبو نعيم -رحمه الله تعالى- فكان من منهجه أنه يذكر تخريج الإمام مسلم للحديث إثر كل طريق يورده في كتابه، وهذا هو الغالب","vol":"مقدمة","page":266},{"text":"على صنيعه في كتابه في القسم المقابل للقسم المخصص للمقارنة من كتابي الصوم والزكاة، فيقول بعد استخراجه لكل طريق من طرق الحديث: رواه مسلم -رحمه الله تعالى- عن فلان عن فلان (^١).\nويستفاد من صنيعه هذا في معرفة مواضع الالتقاء بينه وبين الإمام مسلم -رحمه الله تعالى- وكذلك في معرفة الطرق التي استخرجها والتي لم يستخرجها، وفي معرفة الطرق التي زادها أيضًا (^٢).\n_________\n(^١) انظر على سبيل المثال المطبوع من المسند المستخرج: (١/ ٣٣٦ برقم ٦٤٨، ٦٤٩، ٦٥٠، ٦٥١، ٦٥٣، ٦٥٢، ٦٥٤، ٦٥٥).\n(^٢) أضيف هذا المطلب من دراسة الدكتور بابا الكميروني للجزء الذي حققه من الكتاب، من (ح ٨٠٩ - ١٧٥٩).","vol":"مقدمة","page":267},{"text":"<span data-type='title' id=toc-54>المبحث الخامس: منهجهما في التبويب وتراجم الأبواب:</span>\nسلك كثير من المحدثين ﵏ في التصنيف طريقة الترتيب على الأبواب، كل باب يتناول موضوعا معينا، وتمتاز هذه الطريقة على طريقة الترتيب على المسانيد في أنها تقرب من التفقه في الأحاديث، الذي هو الغاية من جمعها، كما أنها تسهل على القارئ الوقوف على حديث معين، والإمام مسلم ﵀، كما قال الحافظ ابن الصلاح: \"رتب كتابه على الأبواب، فهو مبوب في الحقيقة، لكنه لم يذكر تراجم الأبواب\" (^١)، وأهمية التراجم تكمن في أنها هي التي تكشف عن فقه الكتاب، كما نقل ناصر الدين بن المنير عن جده: \"كتابان فقههما في تراجمهما: كتاب البخاري في الحديث، كتاب سيبويه في النحو\" (^٢)، كل من الحافظ أبي عوانة، والحافظ أبي نعيم رحمهما الله بوب كتابه وذكر تراجم الأبواب، إلا أن المقارنة بينهما في صياغتهما للتراجم، تبدي بونا شاسعا بينهما.\nفأما الحافظ أبو عوانة، فيتلخص منهجه في التراجم في النُّقاط التالية:\n١ - تطويلُه للتراجم، وذكره لمسائل كثيرة فيها، تصلح كل واحدة منها أن تُفرد بترجمة، وهو كثير في الكتاب، ومن أطول ما وقع له من ذلك قوله: \"باب بيان خروج النبي ﷺ من بيته بالليل إلى المسجد لصلاة الليل، ورفع\n_________\n(^١) صيانة صحيح مسلم (ص ١٠١).\n(^٢) المتواري على أبواب البخاري (ص ٣٧).","vol":"مقدمة","page":268},{"text":"صوته في الصلاة، وصلاة أصحابه خلفه بصلاته، والإباحة للإمام أن يحتجر من المسجد حجرة لصلاته فيها، والإباحة للمصلي أن يصلي بصلاة من يحول بينه وبين النظر إليه جدار أو سترة، وإباحة صلاة التطوع في المسجد بالليل، وأنها في البيت أفضل منها في المسجد، والترغيب في الدوام على صلاة يصليها، وأنها، وإن قلت، أفضل من الصلاة التي لا يداوم عليها صاحبها، وإن كثرت\"، فقد ذكر في هذه الترجمة ثمان مسائل، كل واحدة تصلح أن تفرد بترجمة، وقد يذكر تحت التراجم الطويلة عدة أحاديث، كما في هذه الترجمة، وقد يكون تحت الترجمة حديث واحد، كما ذكر -في باب صفة بدو اعتكاف النبي ﷺ في المسجد في شهر رمضان …، وباب الدليل على إيجاب الاعتكاف في شهر رمضان في العشر الأواخر … - عدة مسائل في الترجمتين، ولم يورد في الترجمتين إلا حديثا واحدًا، وهذا التطويل قد تكون عليه فيه مؤاخذة، إلا أن العذر له في ذلك أنه لو قصر التراجم، واقتصر على إفراد كل مسئلة بترجمة، لاقتضى ذلك كثرة تكراره للحديث الواحد، أو تقطيعه له حسب استدلاله به، كل واحد من الأمرين يخرج الكتاب عن أصل منهج مصنف الأصل، الذي هو تجنب التكرار الكثير، والتقطيع للحديث.\n٢ - يذكر من تراجمه ما تعتبر تراجم ظاهرة، وهي التي تكون دلالتها على ما يورد تحتها من الأحاديث بالمطابقة، فمنها ما يتضمن مجرد الإخبار من غير تعرض لأمر زائد، ومنها ما يتضمن الإخبار بالإيجاب، إما بالفعل،","vol":"مقدمة","page":269},{"text":"وإما بالترك، فمن الأول، قوله \"باب صفة بدو عاشوراء، وأمر النبي ﷺ أصحابه بصومه\"، ومن الثاني قوله: \"باب الخبر الموجب على ولي الميت قضاء صوم منه إذا مات وعليه صوم واجب\"، ومن الثالث قوله \"باب بيان الأيام التي نهى النبي ﷺ عن صيامهن، منهن صوم يوم الفطر ويوم الأضحى\".\n٣ - يذكر من تراجمه نوعا آخر تعتبر تراجم استنباطية، وهي التي تكون المطابقة بين الترجمة والأحاديث فيها بنوع من الاستنباط، فمنها ما تكون المطابقة فيها بالعموم والخصوص، بأن تكون الترجمة عامة، والحديث خاصا، أو العكس، كأن الترجمة تقول: المراد من هذا الحديث الخاص العموم، أو العكس، إشعارا بالقياس لوجود العلة الجامعة، أو بالاندراج تحت حكم عام بالقياس الأولوي (^١)، مثاله قوله في باب من كتاب الزكاة: \"باب ذكر الخبر الدال على إيجاب الزكاة في كل حب اتخذ منه الطعام ويدخر له، إذا بلغ خمسة أوسق\"، فذكر حديث أبي سعيد الخدري: \"ليس فيما دون خمسة أوساق من تمر ولا حب صدقة\" (^٢)، فالحديث خاص والترجمة عامة، مشعرا بأن التعميم مأخوذ من طريق قياس العلة، ومن الثاني قوله في باب\n_________\n(^١) انظر أمثلة ذلك من تراجم البخاري في المتواري على أبواب البخاري (ص ٣٧)، وهدي الساري (ص ١٣)، ومن تراجم الترمذي، الإمام الترمذي والموازنة بين جامعه وبين الصحيحين (ص ٢٨٨).\n(^٢) حديث رقم: (٣٣٤٦).","vol":"مقدمة","page":270},{"text":"آخر من كتاب الزكاة: \"باب بيان الإباحة للمتولي أخذ الصدقة والزكاة أن يأخذ على ذلك أجرة عمله\"، فأورد حديث عمر بن الخطاب مرفوعا: \"إذا أعطيت شيئا من غير أن تسأل فكل وتصدق\" (^١)، فالترجمة خاصة والحديث عام، وإن كان في سبب وروده ما يدل على مطابقة الترجمة بطريقة ظاهرة.\nومنها ما تكون بدلالة الإشارة، كقوله في باب من كتاب الصوم: \"باب بيان إجازة الصوم إذا أدرك الصبح وهو جنب من الجماع، وإباحة الجماع في شهر رمضان بالليل\"، فأورد حديث عائشة وأم سلمة: \"كان رسول الله ﷺ يصبح جنبا من غير احتلام ثم يصوم\"، فدلالته على الجزء الأول من الترجمة دلالة ظاهرة، وأما على الجزء الثاني، وهو إباحة الجماع في شهر رمضان بالليل، فعن طريق الإشارة، إذ ليس من مقصود الحديث بالأصالة (^٢).\nومنها ما تكون المطابقة بطريق خفي، كقوله: \"باب بيان إباحة الاعتكاف في العشر، والدليل على الإباحة باعتكاف بعضها\"، فأورد حديث عائشة، وحديث ابن عمر ﵄، في اعتكاف النبي ﷺ في العشر الأواخر من رمضان، وفي أمره ﷺ بالتماس ليلة القدر في العشر، فالاستدلال للجزء الثاني من الترجمة مأخوذ من الحديث الثاني، وفيه نوع من\n_________\n(^١) انظر: حديث رقم (٣٤٠٢ - ٣٤٠٥).\n(^٢) انظر شرح المحلي على الجمع الجوامع، مع حاشية البناني (١/ ٢٣٩ - ٢٤٠).","vol":"مقدمة","page":271},{"text":"الخفاء، وتوضيحه أن أبا عوانة أورد بيان أن السنة في الاعتكاف أن يكون لالتماس ليلة القدر (^١)، وفي بعض طرق حديث ابن عمر عند المصنف (وسيوردها برقم ٣٣٠٨): \"وإن ضعف أحدكم أو عجز، فلا يغلبن علي السبع البواقي\"، وهو يدل على جواز الاقتصار على بعض العشر في طلب ليلة القدر، فلما جاز ذلك، جاز كذلك الاعتكاف في بعض العشر، وهو المطلوب، والله أعلم.\nوقد تكون الترجمة استنباطية محضة، من غير اقترانها بالظاهرة كقوله في باب من كتاب الزكاة: \"باب الدليل على أن الصدقة واجبة على الذي يقع على امرأته في رمضان نهارا، كان لم يكن واجدا لها، وأنها غير ساقطة عنه لعدمها، وأنه إذا وصل إليها تصدق بها\".\n٤ - يذكر في بعض التراجم التعارض بين الأخبار، وقد يشير في الترجمة مع ذلك إلى وجه الجمع بينها، أو يبين الناسخ والمنسوخ، أو يكتفي بذكر التعارض تنبيها على أن المسألة اجتهادية (^٢)، فمن أمثلة النوع الأول قوله في كتاب الصوم: \"باب ذكر الخبر المعارض لخبر علقمة عن عائشة في إيثار أيام من بين الأيام بالعمل، المبين أن النبي ﷺ كان يجتهد في العشر\n_________\n(^١) انظر: \"باب صفة بدو اعتكاف النبي ﷺ في المسجد في شهر رمضان .... \" من كتاب الصيام.\n(^٢) وقد أشار ابن المنير إلى ورود مثل هذا النوع عند البخاري. انظر: المتواري على أبواب البخاري (ص ٣٨).","vol":"مقدمة","page":272},{"text":"الأواخر من رمضان ما لا يجتهد في غيرها من الأيام، الدال على أنه ﷺ ربما طوّل في هذه الركعات المعلومات التي كان يصليها بالليل، وربما قصّر بطولها في الليلة التي كان يحييها، ويقصر في الليلة التي كان يقوم بعضها، إذ النبي ﷺ لم يكن يزيد في رمضان، ولا في غيره على إحدى عشرة ركعة\".\nومما وقع من ذكر التعارض مع بيان الناسخ والمنسوخ في تراجم الأبواب ترجمة باب في كتاب الصيام: \"باب الخبر الموجب لصوم يوم عاشوراء، والخبر المبين تركه، الدال على أن الأمر بصومه منسوخ، وأن صومه تطوع لمن صامه، وذكر الخبر المبين أن النبي ﷺ تركه بعد ما صامه، وكان يصومه قبل أن يقدم المدينة، لا أنه صامه لذكر يهود ما فيه ولصومهم\".\nومما اكتفى فيه بذكر التعارض تنبيها على أن المسألة اجتهادية، قوله في ترجمة باب من كتاب الصيام: \"باب بيان فضل الصوم في السفر، والدليل على أن الفطر في السفر أفضل من الصوم، وبيان الخبر المعارض لإبطال فضل الصوم المبين ثوابه في سبيل الله\".\n٥ - يذكر من التراجم ما يحصل بها بيان المجمل، مثاله قوله في ترجمة باب من كتاب الصيام: \"باب بيان الخبر المبين أن أمر النبي ﷺ بالتماس ليلة القدر على الإباحة، لا على الحتم\".\n٦ - يذكر بعض التراجم ويتعرض فيها لرد بعض الأقوال التي يراها مخالفة للقول الصحيح كقوله: \"باب ذكر الخبر الدال على إباحة الإفطار في كل سفر، وإباحة الإفطار إذا ابتدأ بالصوم في أول الشهر، وإباحة الصوم","vol":"مقدمة","page":273},{"text":"إذا ابتدأ بالإفطار\"، فأشار في هذه الترجمة إلى رد ما نقل عن بعض السلف من أن من كان مقيما في أول الشهر، ثم سافر في أثنائه، فليس له الإفطار بعذر السفر، وما ذهب إليه آخرون من وجوب الإفطار في السفر (^١).\n٧ - ليس عنده تراجم مرسلة، وهي التي يُذكر فيها (باب) بدون ترجمة، والتي تعتبر بمنزلة فصل ضمن الباب المترجم له قبل (^٢)، كما لم تقع عنده تراجم بصيغة الاستفهام، التي تساق لبيان هل ثبت الحكم المترجم له، أو لا (^٣).\n٨ - يهمل أن يذكر في التراجم الحكم الذي دلت عليه بعض الزيادات في الحديث لكون تلك الزيادات منكرة عنده، مثال ذلك عدم ذكره لأمر المجامع في نهار رمضان أن يقضي يوما مكانه، الوارد في بعض طرق حديث أبي هريرة، وغيره (^٤).\nهذا، ومن المآخذ عليه في بعض تراجمه جزمه لأحد الاحتمالين في الترجمة، ويقع في بعض طرق الحديث التي يوردها في الباب ما يؤيد الاحتمال الآخر، كقوله: \"باب الدليل على أن الصائم إذا واصل كان\n_________\n(^١) انظر: المحلى (٦/ ٢٤٩)، تفسير ابن كثير (١/ ٢٢٣).\n(^٢) وهذا النوع من الترجمة يوجد عند البخاري والترمذي.\nانظر: الإمام الترمذي والموازنة بين جامعه والصحيحين (ص ٢٩١ - ٢٩٣).\n(^٣) انظر: هدي الساري (ص ١٤)، والإمام الترمذي (ص ٢٧٧ - ٢٧٨).\n(^٤) ورد في حديث رقم: (٣٠٧٩، ٣٠٨٠، ٣٠٨٢).","vol":"مقدمة","page":274},{"text":"مفطرًا إذا غابت الشمس\" فأورد حديث عبد الله بن أبي أوفى، وفيه: \"إذا أقبل الليل من ها هنا، وأشار بيده حيث تجيئ الشمس، فقد أفطر الصائم\"، فقوله: فقد أفطر الصائم، يحتمل أن يكون معناه، فقد دخل وقت الفطر، ويحتمل أن يكون فقد صار مفطرًا، فجزم في الترجمة بالاحتمال الثاني وفي بعض طرق الحديث التي أوردها ما يؤيد الاحتمال الأول، وهو قوله في حديث رقم ٣٠٢٦: \"فقد حل الفطر\" (^١).\nوأما الحافظ أبو نعيم فمنهجُه في النِّقاط التالية:\n١ - تتَّسم التراجم عنده بالقصر، وعدم تناولها لكثير مما دلت عليه أحاديث الباب، فقد يقتصر على ذكر أمس ما تناوله الأحاديث، وأكثرها دخلا فيه، ويعرض عن الباقي، مثاله قوله في كتاب الصيام: \"باب في كراهية الوصال\"، فأورد أحاديث التي أوردها الإمام مسلم، وهي حديث ابن عمر، وحديث أبي هريرة، وحديث أنس، وحديث عائشة (^٢)، على حين ترجم أبو عوانة للباب نفسه بقوله: \"باب النهي عن الوصال في رمضان، والدليل على إباحته لمن أطاقه، وعلى أن النهي عنه رفقًا بالناس\"، فذكر سائر ما تناوله أحاديث الباب من المسائل.\n٢ - جل تراجم الكتاب تراجم ظاهرة خبرية، ولا توجد -وفق القسم المطابق للقسم المقارَن- تراجم استنباطية محضة، ولا تراجم ظاهرة مقرونة\n_________\n(^١) انظر: أيضًا فتح الباري (٤/ ١٩٧).\n(^٢) مستخرج أبي نعيم (ص ١٦٣ - ١٦٦)، من مصورة (رقم ٢٠٤٩).","vol":"مقدمة","page":275},{"text":"بالاستنباط.\n٣ - قد يترجم ببعض لفظ الحديث كما يفعله البخاري، مثاله قوله: باب ما ذكر أن عائشة قالت: كنت أرجل رأس النبي ﷺ، وأنا حائض (^١).\n٤ - إهماله بعض الأبواب من الترجمة والاكتفاء بذكر تراجم مرسلة في تلك المواضع، كأحاديث الاعتكاف (^٢).\n٥ - من المآخذ عليه إيراده أحاديث تحت ترجمة غير مطابقة، وعنده ترجمة مطابقة لو أوردها تحتها لكان أولى، مثاله إيراده حديث عمر ابن الخطاب ﵁: \"إذا أقبل الليل من ههنا وأدبر النهار من ههنا وغابت الشمس فقد أفطر الصائم\" في باب الحث على تعجيل الفطر، وكان أولى أن يورده في الباب الذي بعده، وهو: باب في وقت الإفطار (^٣)، هكذا أورده أصحاب الكتب المبوبة، منهم البخاري (^٤)، وأبو داود (^٥)، والنسائي (^٦)، وابن خريمة (^٧)، وابن حبان (^٨).\n_________\n(^١) (ق ١٥٣ أ) من مصورة رقم: (٤٦٨).\n(^٢) (ص ٢٥٢) من مصورة رقم: (٢٠٥٠)، وانظر أيضًا: (ص ٧٥) من مصورة رقم: (٢٠٤٨).\n(^٣) مستخرج أبي نعيم (ص ١٥٩ - ١٦١) من مصورة رقم: (٢٠٤٩).\n(^٤) كتاب الصوم -باب متى يحل فطر الصائم (٤/ ١٨٦) مع فتح الباري.\n(^٥) كتاب الصوم -باب وقت فطر الصائم (٢/ ٧٦٢).\n(^٦) كتاب الصيام -باب متى يحل الفطر؟ (٢/ ٢٥٢) من الكبرى.\n(^٧) كتاب الصيام -باب ذكر الخبر روي عن النبي ﷺ في وقت الفطر بلفظ الخبر معناه عندي معنى الأمر (٣/ ٢٧٣).\n(^٨) كتاب الصيام -باب ذكر الإخبار بأن عين الشمس إذا سقطت حل للصائم الفطر =","vol":"مقدمة","page":276},{"text":"وكإيراده حديث ابن عباس: \"كان رسول الله ﷺ يصوم حتى نقول: لا يريد أن يفطر، ويفطر حتى نقول: ما يصوم، وما صام شهرًا متتابعا غير رمضان منذ قدم المدينة\"، وحديث أنس بنحو هذا اللفظ، في باب فضل صوم شعبان، ولو أوردهما في الباب الذي قبله، وهو باب صوم رسول الله ﷺ في التطوع لكان أولى (^١).\nالخلاصة\nيمتاز كتاب أبي عوانة على كتاب أبي نعيم في باب التراجم بغزارة الفقه كثرة الفوائد المستنبطة من الأحاديث أودعها الحافظ أبو عوانة في تراجمه، ولتحصيل هذه المزية استدعى منه في بعض الأحيان، أن يرتكب ما يعد إخلالًا لمنهج الإمام مسلم في الترتيب بين الأحاديث، ولم يخل باب عنده بدون ترجمة وفق القسم الذي جرت عليه المقارنة، بخلاف الحافظ أبي نعيم.\n_________\n= (الإحسان ٨/ ٢٨٠).\n(^١) انظر: (ص ٢٣٠ - ٢٣١) من مصورة (٢٠٥٠).","vol":"مقدمة","page":277},{"text":"<span data-type='title' id=toc-55>المبحث السادس: الصناعة الحديثية في الكتابين</span>\nإن صفة رواية الحديث علم اهتم به علماء الحديث في هذه الأمة، ويشمل جانبًا كبيرًا من علم مصطلح الحديث، ومما يستمد هذا العلم مناهج أئمة الحديث في رواياتهم للحديث وضبطهم له، وكتاب الحافظ أبي عوانة، وكتاب الحافظ أبي نعيم يمثلان منهجين في هذا الباب، يشتركان في بعض النقاط، ويختلفان في بعضها، والمقارنة في هذا المبحث تنحصر في النقاط التالية:\n• طرق سياقهما لروايات الحديث، ومراعاتهما لاختلاف ألفاظه.\n• تكرار الحديث.\n• اختصار الحديث وتقطيعه.\n• الكناية عن الراوي الضعيف.\n• التنوع في ذكر الشيوخ.\n• شرح الغريب وضبط المشكل.\nوسأفصل كل واحدة منها بمطلب.\n\n<span data-type='title' id=toc-56>المطلب الأول: طرق سياقهما لروايات الحديث ومراعاتهما لاختلاف ألفاظه:</span>\nالطرق التي سلكها الحافظ أبو عوانة ثلاث، ويشاركه فيها الحافظ أبو نعيم، لكن بمراتب مختلفة، والطرق هي:\n١. إفراد كل طريق من طرق الحديث بالذكر إسنادًا ومتنًا.","vol":"مقدمة","page":278},{"text":"٢. إيراد الطرق المتعددة والاكتفاء بذكر المتن عقب الإسناد الأول، مع الإشارة في الباقي بنحو: (مثله)، أو (نحوه)، أو (وذكر الحديث).\n٣. جمع الطرق في سياق واحد، وذكر المتن عقبها.\nالطريقة الأولى: إفراد كل طريق بالذكر:\nوذلك بأن يكون الحديث عند أبي عوانة من عدة طرق، فيفرد كل طريق بذكر إسنادها مع متنها، كثيرًا ما يسلك هذه الطريقة عند وجود اختلاف بين ألفاظ الطرق، وكاد يكون ذلك مطردًا عنده، مثاله حديث قتادة، عن أبي نضرة، عن أبي سعيد الخدري في الباب التاسع من كتاب الصيام: \"باب بيان الخبر المبين أن الصائم في السفر لا يجوز له أن يعيب المفطر بفطره إلخ\"، اختلف أصحاب قتادة في ذكر يوم خروجه ﷺ من رمضان، فأورد أبو عوانة ﵀ طرقهم واحدة بعد واحدة، بذكر أسانيدها ومتنها (^١).\nويسلك أبو عوانة هذه الطريقة أيضًا إذا كان في بعض الطرق التي يوردها زيادة ليست في بعضها، مثال ذلك حديث عائشة في قصة من جامع أهله في نهار رمضان (من حديث قم ٣٠٨٣ إلى ٣٠٨٥)، ذكره من طريق عبد الوهاب الثقفي، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم، عن محمد\n_________\n(^١) انظر الأحاديث من (٣٠٤٦ - ٣٠٤٩).","vol":"مقدمة","page":279},{"text":"ابن جعفر بن الزبير، عن عباد بن عبد الله بن الزبير، عن عائشة، وذكر المتن، وفيه أن الرجل قال: أفطرت في رمضان، ثم ذكر طريق يزيد بن هارون، عن يحيى ابن سعيد بالإسناد، ودكر متنه أيضًا، وفيه أن الرجل دكر أنه وقع على امرأته في رمضان، والطريق الثالث طريق عمرو بن الحارث، عن عبد الرحمن بن القاسم بالإسناد، وهي التي فيها زيادة في آخره، (قال: يا رسول الله، أعلى غيرنا؟ فوالله إنا لجياع، ما لنا شيء، قال: \"فكلوه\").\nوقد يسلك الحافظ أبو عوانة هذه الطريقة لبيان علة في الحديث، كما أورد ثلاث طرق لحديث أبي هريرة في قصة المجامع في نهار رمضان، بعد ذكره لأصل طرق الحديث، في أولاها علة في الإسناد والمتن، وفي الثانية غرابة في السياق، وفي الثالثة زيادة منكرة، وصرّح عقب كل طريق ببيان علتها (^١).\nوأما الحافظ أبو نعيم فيسلك هذه الطريقة أيضًا، إلا أنها نادرة عنده، مثالها عنده إيراده لحديث أبي بن كعب ﵁ في باب في علامة ليلة القدر (^٢)، قال الحافظ أبو نعيم:\nحدثنا محمد بن أحمد بن الحسن، حدثنا بشر بن موسى، حدثنا الحميدي، حدثنا سفيان، حدثنا عبدة بن أبي لبابة، وعاصم بن بهدلة، أنهما سمعا زر بن حبيش يقول: قلت لأُبَيّ إن أخاك ابن مسعود يقول: من يقم\n_________\n(^١) انظر الطرق من: (٣٠٨٠ - ٣٠٨٢).\n(^٢) (ص ٢٥١) من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":280},{"text":"الحول يصب ليلة القدر، فقال يرحم الله أبا عبد الرحمن، إنما أراد أن لا يتكل الناس، ولقد علم أنها في العشر الأواخر من رمضان، وأنها في ليلة سبع وعشرين، ثم حلف لا يستثني أنها ليلة سبع وعشرين، فقلنا له يا أبا المنذر، بأي شيء علمته؟ قال بالآية أو بالعلامة التي أخبرنا رسول الله ﷺ، أخبرنا أن الشمس تطلع صبيحة ذلك اليوم لا شعاع لها.\nثم قال: وحدثنا أبو علي الصواف، حدثنا عبد الله بن أحمد ابن حنبل، حدثني أبي، حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت عبدة ابن أبي لبابة يحدث عن زر بن حبيش، عن أبي بن كعب، قال: قال أبي في ليلة القدر: والله إني لأعلمها، قال شعبة، والله علمي هي الليلة التي أمرنا رسول الله ﷺ بقيامها، هي ليلة سبع وعشرين، وإنما شك شعبة في هذا الحرف: هي هذه الليلة التي أمرنا بها رسول الله ﷺ، قال وحدثني بها صاحب لي.\nوإنما قلَّ عند أبي نعيم سلوك هذا الطريق، لأنه يهتم في أكثر تخريجه أن يكون موضع الالتقاء قريبًا من الإمام مسلم، وأن يكون مستوعبًا لطرقه، فاستدعى ذلك منه أن يجمع الطرق في الأغلب حتى لا يطول الكتاب، فحيث سلك الإمام مسلم مثل هذه الطريقة يحافظ الحافظ أبو نعيم على ترتيبه، إلا أنه بتخريجه للطرق، يصبح كأنه لم يسلكها، لأنه كثيرًا ما يجمع الأسانيد، والله أعلم.\nفالخلاصة هي أن الحافظين اشتركا في سلوكهما لهذه الطريقة، إلا أن","vol":"مقدمة","page":281},{"text":"الحافظ أبي نعيم ندر عنده انتهاجها.\nالطريقة الثانية: إيراد الطرق المتعددة والاكتفاء بذكر المتن عقب الإسناد الأول:\nوتوضيح ذلك أن يكون الحديث عند المصنف من عدة طرق، فيورد أسانيدها، ويكتفي بذكر المتن عقب الإسناد الأول، وفي بقية الطرق يشير إلى المتن بقوله، (مثله)، أو (نحوه)، أو (وذكر الحديث)، وقد قال الحاكم: \"يلزم الحديثي من الإتقان أن يفرق بين مثله ونحوه، فلا يحل أن يقول مثله إلا إذا اتفقا في اللفظ، ويحل نحوه إذا كان بمعناه\" (^١)، فقد سلك كل من الحافظ أبي عوانة، والحافظ أبي نعيم هذا الطريق، وهي أكثر عند أبي عوانة منها عند أبي نعيم.\nفمن أمثلة الطرق التي أوردها أبو عوانة وأحال في الباقي بقوله: بمثله، حديث أبي هريرة في النهي عن الوصال في الصوم، فذكر الحديث أولا من طريق يونس بن يزيد الأيلي، عن الزهري، عن أبي سلمة، عن أبي هريرة، وأورد المتن عقبة، ثم ذكر طريق معمر، عن الزهري، بباقي الإسناد، وقال: عن النبي ﷺ بمثله، وذكر طريق شعيب، عن الزهري، كذلك، وفي إحالته في مثل هذا بقوله: بمثله تجوز، حيث إن المثلية حاصلة في المعنى دون اللفظ (^٢)،\n_________\n(^١) سؤالات السجزي للحاكم النيسابوري (ص ١٢٨/ رقم ١٢٣).\n(^٢) انظر الأحاديث: (٣٠١٣ - ٣٠١٤) وانظر الألفاظ المحالة في مصنف عبد الرزاق، (٤/ ٢٦٧/ ٧٧٥٣) صحيح البخاري، كتاب الصوم، باب التنكيل لمن أكثر الوصال، =","vol":"مقدمة","page":282},{"text":"ومما أحال على اللفظ: بمثله وحصل الاتفاق في اللفظ حديث رقم: (٣٠٢٨)، ورقم: (٣٠٥٤).\nومثال ما عند الحافظ أبي نعيم من هذا، وهو قليل أيضًا، إحالته لطريق زائدة عن الأعمش، لحديث ابن عباس فيمن ماتت أمه وعليها صوم شهر، أحال على طرق أبي معاوية، وعيسى بن يونس، كلاهما عن الأعمش، وقال في الإحالة: بمثله، وفيه أيضًا تجوز إذ السائل في المحال عليه امرأة، وفي المحال به رجل (^١)، ومما أحال بمثله واتفق المعنى فيهما حديث الثوري عن أبي حازم، عن سهل بن سعد مرفوعًا: \"لا يزال الناس بخير ما عجلوا الفطر\"، أحاله على طريق عبد العزيز بن أبي حازم، عن أبيه به، بقوله بمثله، واللفظان متفقان (^٢).\nوقد يقول في الإحالة: بمعنى حديث فلان (^٣).\nومما أحال أبو عوانة بقوله: بنحوه، قوله في باب: ذكر الخبر المبين أن\n_________\n= (٤/ ٢٠٥).\n(^١) انظر: مستخرج أبي نعيم -كتاب الصوم- باب قضاء الصيام عن الميت (ص ٢١٦) من مصورة رقم: (٢٠٤٩)، وصحيح مسلم -كتاب الصيام- باب قضاء الصيام عن الميت (٢/ ٨٠٤).\n(^٢) مستخرج أبي نعيم -كتاب الصيام- باب الحث على أكلة السحور (ص ١٥٧ - ١٥٨) من مصورة رقم: (٢٠٤٩) وانظر لفظ حديث الثوري في حديث رقم: (٣٠٠٩) عند أبي عوانة.\n(^٣) (ص ٨٠) من مصورة رقم (٢٠٤٨).","vol":"مقدمة","page":283},{"text":"صوم يوم عاشوراء لم يكن في الأصل صومه واجبًا. . الخ:\nحدثنا السلمي، والدبري، عن عبد الرزاق، عن معمر، عن الزهري، قال حدثني حميد بن عبد الرحمن، أنه سمع معاوية يخطب: يا أهل المدينة، أين علماؤكم؟ سمعت رسول الله ﷺ يقول: \"هذا يوم عاشوراء، ولم يفرض علينا صيامه، فمن شاء منكم أن يصوم فليصم، فإني صائم\"، فصام الناس، حدثنا عباس الدوري، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا أبي، عن صالح، عن ابن شهاب، بإسناده نحوه.\nففي قوله نحوه دقة وإتقان، حيث جاء قوله: \"فمن أحب أن يصوم فليصم، ومن أحب أن يفطر فليفطر\" في اللفظ المحال من قول معاوية لا من قول رسول الله ﷺ كما هو في اللفظ المحال عليه (^١).\nوعند أبي نعيم من هذا قوله في حديث منصور، عن الزهري، عن حميد، عن أبي هريرة في قصة الذي وقع بامرأته في نهار رمضان، قال: فذكر نحوه، محيلا به على طريق الحميدي، عن ابن عيينة المتقدمة عنده، وإنما قال ذلك لأن بين ألفاظ الطريقين مغايرة بالزيادة والنقص (^٢).\nوقد يحيل أبو عوانة في الباقي بقوله: وذكر الحديث، أو وذكر حديثه\n_________\n(^١) انظر: حديث رقم: (٣٢١٥، ٣٢١٦) والتعليق عليهما.\n(^٢) مستخرج أبي نعيم -كتاب الصيام- باب كفارة من جامع أهله في رمضان نهارًا (ص ١٧٥) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":284},{"text":"في هذا (^١).\nفالحافظان كلاهما سلك هذا الطريق، إلا أن أبا عوانة أكثر استعمالًا لها من أبي نعيم، وفائدتها الاختصار، إذ لو أوردا لكل طريق متنها لعظم حجم كتابيهما، ولو اختصرا بالاكتفاء بذكر طريق أو طريقين لكل حديث لفاتتهما الفوائد الإسنادية المكتمنة في الطرق، من المتابعات، وتصريح المدلس بالسماع، وغير ذلك من فوائد الاستخراج.\nالطريقة الثالثة: جمع الطرق في سياق واحد وذكر المتن عقبها:\nلهذه الطريقة مسلكان:\nالأول: أن يجمع الحافظ شيخين أو أكثر بالعطف بينهما في إسناد واحد، ثم يسوق الحديث بلفظ أحدهما، كقول أبي عوانة:\nحدثنا يونس بن عبد الأعلى، والربيع بن سليمان، وعيسى بن أحمد العسقلاني، قالوا: أخبرنا ابن وهب، عن عمرو بن الحارث، فذكر بقية الإسناد والمتن (^٢)، كقول أبي نعيم: نا عبد الله بن محمد، ومحمد بن إبراهيم، قالا: حدثنا أحمد بن علي، فذكره (^٣).\nالمسلك الثاني: أن يجمع عددًا من الأسانيد في سياق واحد،\n_________\n(^١) انظر حديث رقم (٣٠٠٢)، وحديث رقم: (٣١٤٨) ومستخرج أبي نعيم، كتاب الصيام -باب الصوم والإفطار في السفر (ص ١٨٤) من مصورة رقم: (٢٠٤٩).\n(^٢) الحديث رقم: (٣٠٥٨).\n(^٣) باب في الحث على تعجيل الفطر (ص ١٦٠)، من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":285},{"text":"باستخدام (ح)، للتحويل عند موضع الالتقاء، ويذكر المتن عقب ذلك، وهذه الطريقة هي أكثر الطرق الثلاث سلوكًا من الحافظ أبي نعيم في مستخرجه، وأما الحافظ أبو عوانة فقد سلك الطرف الثلاث كثر عنده سلوك الطريقة الأولى، إلا أنه كثيرًا ما يسلك هذه الطريقة إذا كثر عنده طرق الحديث وقصد إيرادها ليشير إلى استفاضة الحديث كما فعل في حديث أبي هريرة في قصة من جامع أهله في نهار رمضان، حيث جمع أحد عشر إسنادًا في سياق واحد (^١)، وكما في حديث أبي سعيد الخدري: \"ليس فيما دون خمسة أوسق من التمر صدقة\"، حيث جمع ثمانية أسانيد في سياق واحد (^٢).\nوقد ذكُر في علم صفة رواية الحديث ضوابط لمراعاة اختلاف الألفاظ في رواية الحديث بهذه الطريقة، وأن شرط ذلك اتفاقهما في المعنى (^٣)، وإذا اتفقا في اللفظ كان جوازه من باب أولى، وقد مثل الكتابان نموذجين لتطبيق هذه الضوابط ومثلها، إلا أنهما اختلفا في ذلك وفق ما في القسم الذي جرت عليه الدراسة، فمن تلك الضوابط:\n١ - التنصيص على اتحاد الألفاظ، وهذا لا مثال له عند الحافظ\n_________\n(^١) الحديث رقم: (٣٠٧٩).\n(^٢) الحديث رقم: (٣٣٤٤).\n(^٣) انظر: فتح المغيث (٣/ ١٨١ - ١٨٤)، تدريب الراوي (٢/ ١١١ - ١١٢).","vol":"مقدمة","page":286},{"text":"أبي عوانة، وفق القسم الذي جرت عليه المقارنة، وأما عند الحافظ أبي نعيم فمثاله ما ذكره في باب: الرخصة في القبلة للصائم:\nقال الحافظ أبو نعيم: حدثنا أحمد بن يوسف بن خلاد، حدثنا الحارث بن أبي أسامة، ح، وحدثنا أبو بكر الطلحي، حدثنا عبيد بن غنام، حدثنا أبو بكر بن أبي شيبة، قالا: حدثنا الحسن بن موسى الأشيب، حدثنا شيبان، عن يحيى بن أبي كثير، عن أبي سلمة، أن عمر بن عبد العزيز أخبره أن عروة بن الزبير أخبره أن عائشة أم المؤمنين أخبرته أن رسول الله ﷺ كان يقبلها وهو صائم، لفظهما سواء (^١).\n٢ - التنصيص على اتحاد المعنى: ومثاله عند الحافظ أبي عوانة الحديث رقم (٣١٣٥)، وهو حديث أبي سعيد الخدري: سمع من رسول الله ﷺ أربعًا فأعجبنني وأينقنني، وذكر الحديث، جمع فيه أربعة أسانيد، وقال في آخره: معنى حديثهم واحد.\nولا مثال له عند الحافظ أبي نعيم وفق القسم الموافق للقسم الذي جرت عليه المقارنة، وفائدة هذا التنصيص معرفة أن المصنف يرى جواز الرواية بالمعنى.\n٣ - التنصيص على كون بعض حديثهم قريبًا من بعض، مثاله عند الحافظ أبي عوانة الحديث رقم (٣١٤٧)، وهو حديث عبد الله بن عمرو،\n_________\n(^١) (ص ١٦٩) من مصورة رقم: (٢٠٤٩)، وانظر أيضًا: (ص ١٦٥، ١٩٧) منها و(ص ٢١٦) من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":287},{"text":"أن النبي ﷺ قال له: \"ألم أنبأ أنك تقوم الليل وتصوم النهار؟ \" الحديث، جمع فيه أربعة أسانيد، وقال في آخره: حديثهم قريب، بعضهم من بعض، وهذا أيضًا لم أجد له مثالًا عند الحافظ أبي نعيم، وفائدته مثل فائدة الذي قبله.\n٤ - ذِكر لفظ كل طريق مما جمع، مثاله عند الحافظ أبي عوانة: الحديث رقم (٣٠٦٦)، قال: حدثنا عباس الدوري، وابن أبي عبد الله المقرئ، ببغداد، قالا: حدثنا روح بن عبادة، ح، وحدثنا أبو سعيد البصري، حدثنا يحيى بن سعيد القطان، كلاهما قالا: حدثنا ابن جريج، فذكر بقية الإسناد والمتن، وقال في آخره: هذا لفظ حديث روح، وأما حديث يحيى فقال: عن ابن جريج، فذكره.\nوقد يذكر إحدى الطريقين في موضع آخر مفردة، مشعرًا بأن اللفظ الذي ساق في الموضع الأول للطريق الآخر، مثاله الحديث رقم: (٣٣٠٥)، قال فيه:\nحدثنا يزيد بن سنان، حدثنا يعقوب بن إسحاق الحضرمي، ومحمد ابن كثير، ح، وحدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود، حدثنا شعبة، عن عقبة بن حريث، سمع ابن عمر عن النبي ﷺ قال في ليلة القدر: \"تحروها في العشر الأواخر\"، ثم ذكر في باب آخر الإسناد الثاني وحده، (برقم ٣٣٠٨) وقال في لفظه: \"تحروها في العشر الأواخر، يعني ليلة القدر، وإن ضعف أحدكم أو عجز، فلا يغلبن علي السبع البواقي\"، وهو لفظ أبي داود الطيالسي كما في مسنده، فدل على أن","vol":"مقدمة","page":288},{"text":"اللفظ في الموضع الأول للطريق الآخر.\nومثاله عند الحافظ أبي نعيم: حديث سلمة بن الأكوع في باب فضل صيام عاشوراء، ذكره بإسنادين، أحدهما من طريق قتيبة، عن حاتم ابن إسماعيل، والآخر من طريق زهير بن حرب، عن أبي عاصم، كلاهما عن يزيد ابن أبي عبيد، عن سلمة، فذكر المتن، ثم قال في آخره: ولفظ قتيبة: بعث رجلًا، فذكره، وهذا الصنيع يشعر بأن السياق الأول للطريق الآخر، فيلتحق بالضابط الذي سيأتي برقم ٦.\n٥ - التصريح بصاحب اللفظ، مثاله عند الحافظ أبي عوانة الحديث رقم (٣٠٧٥)، قال:\nحدثنا علي بن حرب، حدثنا سفيان، عن الزهري، عن حميد ابن عبد الرحمن، عن أبي هريرة، ح، وحدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان، حدثنا الزهري، وحفظناه منه، قال: أخبرني حميد ابن عبد الرحمن، عن أبي هريرة، أن رجلًا أتى النبي ﷺ، فذكر الحديث، وقال في آخره: اللفظ للحميدي، وفي هذا المثال عند أبي عوانة دقة من ناحية أخرى، حيث إنه لم يذكر (ح) للتحويل عند سفيان، الذي هو موضعها، وأخرها إلى آخر الإسناد ليراعي بذلك ما في الإسناد الثاني من فائدة ليست في الأول، وهي تصريح سفيان بالتحديث من الزهري، على حين عنعن في الإسناد الأول، وزيادة تأكيد أنه حفظه منه.\nومثاله عند الحافظ أبي نعيم، حديث أبي نضرة، عن أبي سعيد","vol":"مقدمة","page":289},{"text":"الخدري، خرجنا مع رسول الله ﷺ لثمان عشرة مضت من رمضان، فذكر الحديث وجمع عدة طرق عن قتادة، عن أبي نضرة، وقال في آخره: لفظ فاروق، رواية مسلم -وهو ابن إبراهيم الفراهيدي- عن هشام (^١)، ومثل هذا كثير عند أبي نعيم، وهذا الصنيع هو المرجح عند الحفاظ في هذا المسلك (^٢).\n٦ - ذكر ما يشعر بصاحب اللفظ، وقد ذُكر هذا الضابط في كتب المصطلح ممثَّلا بصنيع الإمام مسلم في الصحيح، كقوله: حدثنا أبو بكر ابن أبي شيبة، وأبو سعيد، كلاهما عن أبي خالد الأحمر، قال أبو بكر: حدثنا أبو خالد، عن الأعمش، مما يفيد ظاهره أن اللفظ لأبي بكر (^٣)، مثاله عند الحافظ أبي عوانة الحديث رقم ٣٤٠٢، قال:\nحدثنا أحمد بن علي بن يوسف الخزاز [¬*]، أبو بكر بدمشق، حدثنا مروان الطاطري، ح، وحدثنا أبو أمية، حدثنا منصور بن سلمة الخزاعي، وعاصم بن علي، وسعيد بن سليمان، قالوا: حدثنا الليث، قال مروان: حدثنا الليث بن سعد، عن بكير بن الأشج، عن بسر بن سعيد، عن ابن\n_________\n(^١) كتاب الصيام -باب الصوم والإفطار في السفر (ص ١٨٢ - ١٨٣)، من مصورة رقم (٢٠٤٩).\n(^٢) فتح المغيث (٣/ ١٨١ - ١٨٤).\n(^٣) تدريب الراوي (٢/ ١١١ - ١١٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا: (الخزاز)، وصوابه: (الخّرَّاز)، وتراجع المواضع التالية التي وردت على الصواب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وكذا المواضع التي وردت على الخطأ: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).","vol":"مقدمة","page":290},{"text":"الساعدي المالكي، قال: استعملني عمر ﵁، فذكره، فظاهره أن اللفظ لمروان الطاطري.\nولم أقف له على مثال عند الحافظ أبي نعيم رحمه الله تعالى إلا ما تقدم تحت الضابط رقم ٤ من هذه الضوابط:\n٧ - التنصيص على اختلاف صيغ التحمل، وهو مأثور عن الإمام مسلم أيضًا (^١)، وهذا لا مثال له عند الحافظ أبي عوانة في القسم المخصص لهذه الدراسة من كتابي الصوم والزكاة، وربما كان ممن يرى جواز إطلاق (حدثنا) و(أخبرنا)، فيما تحمله عرضًا وسماعًا، كما هو مذهب البخاري في الكثيرين (^٢)، فإن أبا عوانة كان أغلب ما يروي عن شيوخه بحدثنا، وروايته بأخبرنا قليلة، ومعلوم أن أخذه بين شيوخه غير منحصر في التحديث، أو في العرض، بل هو دائر بينهما، فدل على احتمال إطلاقهما فيهما عنده، وحينئذ لا يهتم بالتنصيص عليهما عند الاختلاف، وقد يكون غير ذلك، والله أعلم (^٣).\n_________\n(^١) كتاب الصيام -باب بيان أن القبلة للصائم ليست محرمة (٢/ ٧٧٧/ ٦٥) وانظر صيانة صحيح مسلم (ص ١٠١).\n(^٢) صحيح البخاري مع فتح الباري -كتاب العلم- باب قول المحدث: \"حدثنا\" و\"أخبرنا\" و\"أنبأنا\" (١/ ١٤٤).\n(^٣) انظر ما قرره الحافظ السخاوي عن الإمام النسائي في مثل هذه المسألة في بغية الراغب المتمني في ختم النسائي (ص ٤٠).","vol":"مقدمة","page":291},{"text":"وأما عند الحافظ أبي نعيم فقد أورد هذا الضابط في عقب حديث حفصة: \"كان رسول الله ﷺ يقبل وهو صائم\"، قال: لفظهم سواء، إلا أن إسحاق قال: أخبرنا (^١).\nوقد لا يذكران شيئًا من هذه الضوابط، وقد يحصل مع ذلك اتفاق في اللفظ، كما روى أبو عوانة حديث جابر بن حمرة، في صوم عاشوراء من طريق أبي داود الطيالسي، ومن طريق الحسن بن موسى الأشيب، وجمعهما بمتن واحد، ولم ينبه على صاحب اللفظ، ولا على اتفاق في اللفظ، أو المعنى، وعند تتبع الطريقين اتَّضحَ أنَّ اللفظين متفقان (^٢)، وقد يحصل العكس، كما في الحديث الأول عند أبي عوانة، وهو حديث سمرة ابن جندب: \"لا يغرنكم نداء بلال، ولا هذا البياض حتى ينفجر الفجر هكذا\"، لم يذكر شيئًا من الضوابط، وبالتتبع تبين أن اللفظ لأبي داود الطيالسي، وليس لروح بن عبادة، فإن في لفظ حديث روح كما رواه أحمد (^٣)، وأبو نعيم (^٤) زيادة قوله في سوادة بن حنظلة، الراوي عن سمرة:\n_________\n(^١) باب الرخصة في القبلة للصائم (ص ١٧١) من مصورة (٢٠٤٩)، انظر أيضًا باب صوم بعض رمضان في السفر وإفطار بعض (ص ١٧٩) من مصورة (٢٠٤٩).\n(^٢) الحديث رقم (٣٢١٨)، وانظر لفظ الطيالسي في مسنده: (ص ١٠٦)، وانظر لفظ طريق الحسن بن موسى في المعجم الكبير للطبراني (٢/ ٢١٢).\n(^٣) المسند (٥/ ٧).\n(^٤) المستخرج -كتاب الصيام- باب صفة الصبح ومعرفته (ص ١٥٦) من مصورة رقم (٢٠٥٠).","vol":"مقدمة","page":292},{"text":"وكان إمامهم، لم تذكر في سياق أبي عوانة، ومثال هذا عند الحافظ أبي نعيم: حديث أنس مرفوعًا: \"ذهب المفطرون اليوم بالأجر\"، حيث ذكره بإسنادين، أحدهما من طريق أبي معاوية، والآخر من طريق حفص ابن غياث، ثم ساقهما بلفظ واحد، ولم يبين شيئًا، وكلا الإسنادين عند مسلم، وعند سياقهما أفرد كل طريق بلفظها لما بين اللفظين من المغايرة، وإن كان المعنى واحدًا، وسياق الحافظ أبي نعيم إنما هو بلفظ أبي معاوية، وليس عنده ما يبين ذلك تصريحًا أو تلميحًا (^١)، وأغلب ما وجد منهما من هذا الصنيع في الأحاديث القصيرة التي يغلب على ظن الباحث اتحاد ألفاظ طرقها، وإن لم يتسن له التحقق من ذلك، كحديث: \"من مات وعليه صوم صام عنه وليه\" وحديث النهي عن صيام يومين: يوم الفطر، ويوم الأضحى.\nومما تنبغي الإشارة إليه في هذا المقام أبي في الغالب يصدران بالطريق العالي عندهما، ثم يتبعان بما هو أنزل، عند سياقهما للطرق، وقد أفاد الحافظ السخاوي أن هذا الصنيع هو الأكثر عند المتقدمين (^٢)، وقد يحصل منهما عكس هذا، ويكون ذلك لدليل ظاهر، أو لأمر آخر قد لا يتبين للباحث، فمن تصديرهما بالعالي الحديث رقم (٣١٣٥) عند الحافظ أبي عوانة، حيث صدر بالطريق التي ساوى مسلمًا فيها؛ وعند الحافظ أبي نعيم حديث ابن\n_________\n(^١) مستخرج أبي نعيم -كتاب الصيام- باب الصوم والإفطار في السفر (ص ١٨٥) من مصورة رقم: (٢٠٤٩).\n(^٢) بغية الراغب المتمني: (ص ٤٣).","vol":"مقدمة","page":293},{"text":"جريج، عن عطاء، عن أبي العباس، عن عبد الله بن عمرو، حيث أورده من ثلاث طرق عن ابن جريج:\nالأولى: عن الطبراني، عن الدبري، عن عبد الرزاق، عنه به.\nالثانية: عن أبي بكر بن مالك، عن عبد الله بن أحمد بن حنبل، عن أبيه، عن عبد الرزاق، عنه به.\nالثالثة: عن علي بن هارون، عن جعفر الفريابي، عن عمرو بن علي، عن أبي عاصم، عنه به (^١)، فصدر بطريق الطبراني التي هو فيها كأنه سمع من مسلم.\nومن أمثلة ما وقع من عكس هذا، الحديث رقم: (٣٠٥٥)، قال الحافظ أبو عوانة ﵀: حدثنا صالح بن عبد الرحمن، حدثنا أصبغ، أخبرنا ابن وهب، ح، وحدثنا أبو عبيد الله، حدثنا عمي، حدثنا عمرو، عن بكير بن الأشج، عن يزيد مولى سلمة، عن سلمة بن الأكوع، قال: فذكر الحديث، فصدر بالطريق التي هو فيها نازل، وأخر التي ساوى مسلمًا فيها، ويبدو أنه فعل هذا لاشتمال الطريق النازل على أصبغ بن الفرج، الذي هو أجل أصحاب ابن وهب، وفي الطريق العالي أبو عبيد الله، ابن أخي ابن وهب، وقد ضعفه بعض الحفاظ.\n_________\n(^١) كتاب الصيام -باب ما ذكر في فضل صوم داود (ص ٢٣٤) من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":294},{"text":"ومثاله عند الحافظ أبي نعيم ﵀، وهو قليل، حديث عبد الله ابن شقيق، سألت عائشة ﵂ عن صوم رسول الله ﷺ، فقالت: فذكر الحديث، قال في السياق: حدثنا سليمان بن أحمد، حدثنا الحسين ابن إسحاق، حدثنا أبو الربيع، ح، قال وحدثنا محمد بن حيان، حدثنا ابن حساب، قالا: حدثنا حماد بن زيد، حدثنا أيوب، وهشام، عن محمد ابن سيرين، عن عبد الله بن شقيق قال: فذكره (^١)، فصدر بالطريق النازل التي هي من ثمانياته، وأخر الطريق التي هي من سباعياته، ولعله فعل ذلك ليقدم الطريق التي عند مسلم على التي زادها هو عليه، فإن الحديث عند مسلم عن أبي الربيع الزهراني به.\nالخلاصة:\n١ - أكثر الطرق سلوكًا عند الحافظ أبي عوانة في سياقه الأحاديث الطريقة الأولى، ومن أجل ذلك كثر عنده بيان اللفظ المحال به عند مسلم، إذ سلوك هذه الطريقة توجب على المصنف بيان متن كل طريق أتى بإسنادها، وأما الحافظ أبو نعيم، فأكثر الطرق سلوكًا لديه هي الطريقة الثالثة، وذلك لما فيها من الاختصار، إلا أنها تقتضي غالبًا إهمال ذكر ألفاظ بعض الطرق التي يجمعها المصنف، ويفضل سلوك الطريقة الأولى لما يحصل بها من فائدة بيان اختلاف ألفاظ الناقلين، وزيادات بعض الطرق على\n_________\n(^١) كتاب الصيام -باب في صوم رسول الله ﷺ تطوعًا (ص ٢٢٨) من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":295},{"text":"بعض، وبيان العلة في بعض الطرق.\n٢ - الحافظ أبو عوانة أكثر سلوكًا للطريقة الثانية من الحافظ أبي نعيم، وفائدة هذه الطريقة الاختصار مع المحافظة على فوائد الاستخراج الإسنادية.\n٣ - قد يتجوز كل من الحافظين في إطلاق (مثله)، على المثلية في المعنى دون اللفظ، وحقيقة المثلية أن تكون في اللفظ، والحافظ أبو عوانة يدقق في الإحالة بقوله: بنحوه، حيث يطلقها فيما كان فيه اختلاف في المتون، إما بالزيادة والنقصان، أو بغير ذلك.\n٤ - أكثر أبو عوانة من اتباع الطريقة الثالثة عند إرادة الإشارة إلى كثرة طرق الحديث واستفاضته، على حين أكثر أبو نعيم اتباعًا لها مطلقًا.\n٥ - قدّم الكتابان نموذجين لضوابط الرواية عند إرادة سياق أسانيد متعددة بمتن واحد.\n٦ - درج الحافظان في سلك المتقدمين في إكثارهم من الابتداء بالطريق العالي في سياقهم للأحاديث عند تعدد طرقها وجمعهم إياها.\n٧ - يؤخذ عليهما عدم بيان صاحب اللفظ عند جمعهما للطرق في مواضع عديدة، وخاصة إذا تبين أن الألفاظ متغايرة.\n\n<span data-type='title' id=toc-57>المطلب الثاني: تكرار الحديث:</span>\nذكر الإمام مسلم في المقدمة أن الذي سأله تأليف كتابه شرط عليه أن يلخص له السنن في التأليف بلا تكرار يكثر، وقد وفى بهذا الشرط حيث","vol":"مقدمة","page":296},{"text":"لم يوجد في كتابه كثرة التكرار للأحاديث، وليس في القسم المخصص لهذه الدراسة -من كتابي الصوم والزكاة- حديث كرره في موضع آخر من كتابه الصحيح بالإسناد والمتن إلا حديثًا واحدًا، وهو، حديث أبي بن كعب أن ليلة القدر ليلة سبع وعشرين، ذكره أولا في كتاب صلاة المسافرين، ثم كرره في كتاب الصيام، وفي كلا الموضعين من طريق محمد بن المثنى، عن محمد ابن جعفر، عن شعبة، عن عبدة، عن زر بن حبيش، عن أبيّ به (^١).\nوأما المخرِّجان فسلك كل واحد منهما ما يتفق مع غرضه من التأليف، فأما الحافظ أبو نعيم فحذا حذو الإمام مسلم، في جمع الطرق والأحاديث في موضع واحد، بلا تكرار يكثر، وأما الحافظ أبو عوانة، لما كان قصده غير منحصر في مجرد الاستخراج، بل أراد مع ذلك استخراج أحكام بحسن استنباطه من الأحاديث، فسلك في هذا الباب مثل مسلك الإمام البخاري ومن حذا حذوه ممن أودع كتابه جملة من معاني الفقه والأحكام، فأورد في كتابه عدة أحاديث مكررة في موضعين فأكثر حسب استدلاله بما تضمنته من الأحكام، لكنه كما يفعل الإمام البخاري، قلما يورد حديثًا بإسناد واحد، ولفظ واحد من دون اشتماله على فائدة في الإسناد، أو في المتن، كما قال الحافظ عن صنيع البخاري: \"حتى ولو لم\n_________\n(^١) كتاب صلاة المسافرين -باب الترغيب في قيام رمضان وهو التراويح (١/ ٥٢٥)، كتاب الصيام -باب فضل ليلة القدر والحث على طلبها (٢/ ٨٢٨).","vol":"مقدمة","page":297},{"text":"تظهر لإعادته فائدة من جهة الإسناد ولا من جهة المتن لكان ذلك لإعادته لأجل مغايرة الحكم الذي تشتمل عليه الترجمة الثانية موجبًا لئلا يعد مكررًا بلا فائدة\" إلى آخر كلامه (^١)، ينطبق أيضًا على صنيع أبي عوانة، وسأورد جملة ما وقع له من الأحاديث المكررة في القسم المخصص لهذه الدراسة -من كتابي الصوم والزكاة- على الترتيب التالي:\nما أورده في موضعين فأكثر بإسناد واحد، وزاد فائدة أخرى.\nما أورده في موضعين فأكثر بإسناد واحد ولفظ واحد، ولم يذكر فائدة أخرى.\nما أورده في موضعين فأكثر بأسانيد مختلفة وبعض الاختلاف في المتن.\nفأما الأول فتحته أربعة أحاديث:\n١ - حديث عائشة ﵂: جاء حمزة الأسلمي إلى النبي ﷺ، وكان رجلًا يسرد الصوم، فسأله عن الصوم في السفر، فقال: \"أنت بالخيار، إن شئت فصم وإن شئت فأفطر\"، أورده في بابين، في كل باب من طريقين:\nفي باب ذكر الخبر الدال على إباحة الإفطار في كل سفر، إلخ (^٢).\nوفي باب ذكر الأخبار التي تعارض حظر سرد الصوم إلخ (^٣).\n_________\n(^١) هدي الساري (ص ١٦).\n(^٢) الحديث رقم: (٣٠٥٦) و(٣٠٥٣).\n(^٣) الحديث رقم: (٣١٥٩) و(٣١٦٠).","vol":"مقدمة","page":298},{"text":"ذكر فائدتين من الحديث بعد فائدة عقد باب زائد من أجله، وهما:\nأ - ذكر في الموضع الأول في الإسناد الثاني نسب شيخه كاملًا بما اشتهر من النسبة، كما ذكر موضع التحمل، فقال: حدثنا إبراهيم ابن مسعود بن عبد الحميد القرشي المخزومي، ابن أخي سندولة، بهمذان.\nب- ذكر في الموضع الثاني في الإسناد الثاني والد حمزة، فقال جاء حمزة بن عمرو الأسلمي.\n٢ - حديث أبي هريرة: \"أوصاني خليلي ﷺ بثلاث: صوم ثلاثة أيام من كل شهر، والوتر قبل النوم، وصلاة الضحى\"، أورده في بابين:\nفي باب ثواب صلاة الضحى، والدليل على أنها ركعتان (^١).\nوفي باب بيان فضيلة صوم يوم عرفة وثوابه، وثواب صوم يوم عاشوراء والترغيب في صوم يوم الاثنين، وفضيلة صوم ثلاثة أيام من كل شهرٍ إلخ (^٢)، ذكر ثلاث فوائد في تكراره للحديث:\nأ - بيان اسم شيخه في الموضع الثاني، وقد ذكره بكنيته في الموضع الأول.\nب- بين في الموضع الأول اختلاف ألفاظ الطريقين اللذين جمعهما في سياق الحديث.\n_________\n(^١) كتاب الصلاة، حديث رقم: (٢١٦٦).\n(^٢) الباب رقم: (٢٧) من كتاب الصوم، وأورد الحديث برقم: (٣١٧٣).","vol":"مقدمة","page":299},{"text":"ج - في الموضع الأول زاد قول أبي هريرة: لا أدعهن.\n٣ - حديث عبد الله بن عمرو ﵁، بلغ النبي ﷺ أني أصوم أسرد وأصلي الليل، وذكر الحديث، عن الصاغاني، حدثنا روح، عن ابن جريج، عن عطاء، أن أبا العباس الشاعر أخبره أنه سمع عبد الله ابن عمرو يقول: فذكره، أورده في موضعين:\nفي باب ذكر الأخبار الدالة على حظر صوم الدهر وإبطال فضيلته (^١).\nوفي باب ذكر الخبر المبين أن أحب الصيام إلى الله ﷿ صيام داود صلوات الله عليه، صوم يوم وإفطار يوم (^٢)، لم يذكر لفظه في الموضع الأول، بل قال: وذكر حديثه في هذا، وذكره في الموضع الثاني، وأيضًا ذكره في الموضع الأول بعنعنة روح، وابن جريج، وفي الموضع الثاني ذكر تصريحهما بالتحديث.\n٤ - حديث أبي سعيد الخدري: \"لا صدقة في حب ولا تمر دون خمسة أوسق\" من طريق الثوري، عن إسماعيل بن أمية، عن محمد بن يحيى ابن حبان، عن يحيى بن عمارة، عنه، ذَكره في موضعين:\nفي باب بيان مبلغ ما تجب فيه الزكاة في الورق والإبل والتمر (^٣).\n_________\n(^١) الحديث رقم: (٣١٤٨)، تحت الباب رقم: (٢٤) من كتاب الصوم.\n(^٢) الحديث رقم: (٣٢٥٢) تحت الباب رقم: (٣٤) من كتاب الصوم.\n(^٣) الحديث رقم: (٣٣٣١) تحت الباب رقم ١ من كتاب الزكاة.","vol":"مقدمة","page":300},{"text":"وفي باب ذكر الخبر الدال على إيجاب الزكاة في كل حب اتخذ منه الطعام ويدخر له، إذا بلغ خمسة أوسق (^١)، أفاد في الموضع الثاني ذكر اسم شيخه الحسن بن عفان، على حين قال في الموضع الأول: ابن عفان، واختصر الإسناد في الموضع الثاني.\nوالقسم الثاني -وهو ما أورده في موضعين فأكثر بإسناد واحد ولفظ واحد، ولم يذكر فائدة أخرى- تحته حديث واحد، وهو:\nحديث أبي قتادة الأنصاري ﵁، من طريق مهدي ابن ميمون، وأبان العطار، كلاهما عن غيلان بن جرير، عن عبد الله بن معبد، عن أبي قتادة، بذكر صوم يوم الاثنين والخميس، أورده في موضعين بالإسناد والمتن:\nفي باب ذكر الأخبار الدالة على حظر صوم الدهر إلخ (^٢).\nوفي باب فضيلة صوم يوم عرفة وثوابه، وثواب صوم يوم عاشوراء إلخ (^٣).\nفهذا ليس فيه فائدة أخرى إلا ما تضمنه ذكره في باب آخر من زيادة استنباط من فقه الحديث.\nوأما القسم الثالث، فتحته أحاديث كثيرة، وهو في الحقيقة ليس تكرارًا\n_________\n(^١) الحديث رقم: (٣٣٤٨) تحت الباب رقم ٢ من كتاب الزكاة.\n(^٢) الحديث رقم: (٣١٤٥).\n(^٣) الحديث رقم: (٣١٦٩).","vol":"مقدمة","page":301},{"text":"لأنه من قبيل ما أشير إليه أن من منهجه أنه يفرق طرق الحديث الواحد والتي يوردها الإمام مسلم مجتمعة، فيجعلها في عدة أبواب حسب كثرة ما يستنبط منها من الأحكام، وسأذكر هنا حديثًا واحدًا، وهو:\nحديث أبي هريرة: \"أفضل الصيام بعد شهر رمضان شهر الله المحرم، وأفضل الصلاة بعد الفريضة صلاة الليل\"، ذكره في موضعين:\nفي باب ذكر الأخبار التي تعارض حظر سرد الصوم، والدليل على إبطال فضيلة صوم رجب، قال: حدثنا أحمد بن عبد الحميد الحارثي، حدثنا حسين الجعفي، عن زائدة، عن عبد الملك بن عمير، عن محمد بن المنتشر، عن حميد الحميري، عن أبي هريرة، سأل رجل رسول الله ﷺ، أي الصلاة أفضل بعد المكتوبة؟ قال: \"الصلاة في جوف الليل\"، قال: فأي الصوم أفضل بعد رمضان؟ قال: \"شهر الله الذي تدعونه المحرم\" (^١).\nوفي باب ذكر الخبر الذي يبين أنه ليس في السنة شهر يصام فيه بعد رمضان أفضل من المحرم إلخ، قال: حدثنا أبو الأحوص، صاحبنا، أخبرنا سعيد بن منصور، حدثنا أبو عوانة، عن أبي بشر، عن حميد بن عبد الرحمن الحميري، عن أبي هريرة، قال: قال رسول الله ﷺ: \"أفضل الصيام بعد شهر\n_________\n(^١) الحديث رقم: (٣١٥٤) تحت الباب رقم: (٢٥) من كتاب الصلاة، وقد سبق أن أورده كذا الإسناد في كتاب الصلاة، لكنه ذكر ما يتعلق بالصلاة فقط (حديث رقم: ٢٢٥٣)، ومن هذه الناحية يلتحق بالقسم الأول.","vol":"مقدمة","page":302},{"text":"رمضان … \" فذكره (^١).\nفنستخلص أن الحافظ أبا عوانة غاير منهج الإمام مسلم حيث كرر أحاديث بإسناد واحد في عدة مواضع، إلا أنه اتبع صنيع الإمام البخاري في ذلك حيث لا يتعرى موضع التكرار من فائدة إسنادية أو متنية، وأما الحافظ أبو نعيم فهو ماش على منهج الإمام مسلم، وليس عنده حديث مكرر بالإسناد الواحد في موضعين فأكثر، وفق ما في القسم الموافق للقسم الذي جرت عليه المقارنة، إلا الحديث الذي كرره مسلم، سواء بسواء (^٢)، والله أعلم.\n\n<span data-type='title' id=toc-58>المطلب الثالث: اختصار وتقطيع الحديث:</span>\nاختصار الحديث هو رواية بعض متن الحديث الواحد في موضع دون أن يذكر البعض الآخر في موضع آخر، وتقطيعه هو ذكر أجزاء الحديث الواحد المشتمل على عدة أحكام، كل جزء على حدة، بحسب الاحتجاج به في الأبواب (^٣)، فأما الاختصار فمذهب الجمهور والذي صححه غير\n_________\n(^١) الحديث رقم: (٣١٧٨) من كتاب الصوم.\n(^٢) انظره في باب من قال ليلة القدر ليلة سبع وعشرين (ق ١٢٥ ب) من النسخة المصورة برقم: (١٥١٤ فيلم)، وفي ص (٢٥١) من مصورة رقم: (٢٠٥٠).\n(^٣) انظر: هدي الساري (ص ١٣ - ١٤)، فتح المغيث (٣/ ١٥٧، ١٥٠)، تدريب الراوي (٢/ ١٠٥، ١٠٣).","vol":"مقدمة","page":303},{"text":"واحد هو القول بجوازه بشروط، وهي:\n١ - أن يكون عارفًا واعيًا لما يغير المعنى وما لا يغيره من الزيادة والنقصان.\n٢ - أن يكون ما تركه متميزًا عما نقله غير متعلق بما رواه، بحيث لا يختل البيان ولا تختلف الدلالة، كالمستثنى مع المستثنى منه، وكالشرط مع المشروط.\n٣ - أن ترتفع منزلته عن التهمة، بحيث لو رواه بعد ذلك بذكر المحذوف لم يتهم بالغفلة وقلة الضبط (^١).\nوأما التقطيع، فقالوا هو إلى الجواز أقرب ومن المنع أبعد (^٢)، وكلا الصنيعين قد نقل فعلهما عن الأئمة، وقد أكثر منهما الإمام البخاري في الصحيح، بخلاف الإمام مسلم، حتى إن بعض الحفاظ صرح بأن ظاهر صنيعه منع التقطيع (^٣)، وسيأتي من أمثلته عنده ما يثبت نقيض ما ذكره، وإنما اختلف صنيع الإمامين لأن الإمام مسلمًا تعمَّد جمع الطرق كلها في مكان واحد، ولم يتصد لما تصدى له البخاري من استنباط الأحكام، ولزم\n_________\n(^١) انظر: الكفاية في علم الرواية (ص ١٩٠ - ١٩٣)، فتح المغيث (٣/ ١٥٢ - ١٥٤)، تدريب الرواي (٢/ ١٠٤).\n(^٢) انظر: فتح المغيث (٣/ ١٥٦)، تدريب الراوي (٢/ ١٠٥).\n(^٣) والذي صرح كذا هو الرشيد العطار، صاحب كتاب (غرر الفوائد المجموعة)، نقله عنه السخاوي. فتح المغيث (٣/ ١٥٦).","vol":"مقدمة","page":304},{"text":"من ذلك تقطيعه للحديث في أبوابه، إذ لو ساقه في المواضع كلها برمته لطال الكتاب (^١).\nوأما الحافظان أبو عوانة، وأبو نعيم فقد وافق كل واحد منهما صنيع الإمام مسلم، وقل عندهما الاختصار والتقطيع، فمما وقع عند أبي عوانة من الاختصار الحديث رقم (٣٠٩٠): \"أن النبي ﷺ-كان يقبل وهو صائم، ولكنه كان أملككم لإربه\"، فحذف ذكر المباشرة من الحديث، وهو ثابت عند مسلم، وأبي نعيم، وكذا عند أبي داود السجستاني، الذي روى الحديث من طريقه (^٢)، وكذلك اختصر حديث رقم: (٣٣١٦): \"من قام ليلة القدر إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\"، فحذف صدره، وهو قوله: \"من صام رمضان إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\"، إلا أنه في هذا الموضع اختصر بحذف ما يراه وهما من راويه كما صرح بذلك عقب حديث رقم: (٣٢٦٨).\nواشترك هو وأبو نعيم في اختصار حديث أبي سعيد الخدري: سمعت من رسول الله ﷺ أربعًا فأعجبنني وأيْنَقْنَني، فذكر كل واحد منهما من الأربعة النهي عن صوم يوم الفطر ويوم الأضحى (^٣)، وقد يكون هذا من\n_________\n(^١) انظر: هدي الساري (ص ١٢)، النكت على كتاب ابن الصلاح (١/ ٢٨٣).\n(^٢) انظر مستخرج أبي نعيم -كتاب الصيام- باب الرخصة في القبلة للصائم (ص ١٦٧) من مصورة رقم: (٢٠٤٩)، وانظر بقية الأماكن في التعليق على الحديث.\n(^٣) انظر الحديث رقم: (٣١٣٥)، ومستخرج أبي نعيم -كتاب الصيام- باب كراهية =","vol":"مقدمة","page":305},{"text":"قبيل التقطيع عندهما كما هو عند الإمام مسلم، إذا كانا ذكراه في مواضع أخرى.\nواشترك هو وأبو نعيم، ومن قبلهما الإمام مسلم، في اختصار حديث أبي سعيد في النهي عن صيام يومين: يوم الفطر ويوم النحر، فإن الحديث كما رواه البخاري فيه النهي عن الذي ذكروه، وعن الصماء، وأن يحتبي الرجل في الثوب الواحد، وعن صلاة بعد الصبح والعصر (^١)، واشترك هو والإمام مسلم في اختصار حديث أبي عبيد مولى ابن أزهر، عن عمر في النهي عن صيام يومي العيد، بحذف الزيادة الموقوفة في الحديث، وهي ثابتة عند أبي نعيم، وهذا من أبي عوانة متابعة للإمام مسلم في عدم تعريجه للآثار الموقوفة في كتابه إلا على سبيل الندور تبعا لا قصدًا، كما قال الحافظ ابن حجر (^٢)، وكذلك اشتركا في اختصار الحديث رقم: (٣١١٠)، وهو مذكور عند أبي نعيم كاملًا كما أشير إليه في حاشية الحديث.\nوانفرد أبو نعيم باختصار حديث نبيشة الهذلي مرفوعًا: \"أيام التشريق أيام أكل وشرب وذكر الله\"، من طريق ابن علية، حيث اختصر الحديث\n_________\n= صيام العيدين وأيام التشريق (ص ٢١٠) من مصورة رقم: (٢٠٤٩).\n(^١) الحديث رقم: (٣١٣١)، وانظر الإحالات في حواشيه وانظر مستخرج أبي نعيم -كتاب الصيام -باب كراهية صيام العيدين وأيام التشريق (ص ٢١٠) من مصورة رقم: (٢٠٤٩).\n(^٢) انظر: هدي الساري (ص ١٢).","vol":"مقدمة","page":306},{"text":"الذي أصله طويل كما هو عند أحمد الذي أخرجه من طريقه، فذكر موضع الشاهد فقط (^١)، وقد يكون هذا من قبيل التقطيع، إذا كان قد ذكر بقية أجزائه في مواضع أخرى، وقد أعرض الإمام مسلم والحافظ أبو عوانة عن هذا الطريق لعله لما يلزمهما من الاختصار بإخراج الحديث منه.\nوأما التقطيع فمما وقع منه عند الثلاثة (مسلم، وأبي عوانة، وأبي نعيم) تقطيعهم لحديث عائشة من طريق أبي سلمة أنه قال: في خلت على عائشة فقلت: أي أمه، أخبريني عن صلاة رسول الله ﷺ بالليل، وعن صيامه، فقالت: الحديث، وهو عند أبي عوانة برقم: (٣٢٢٥) بذكر الصيام فقط، وصدر به باب رقم: (٣٠٣٦) تعليقًا بذكر الصلاة (^٢).\nفالخلاصة أن كلا الحافظين سار على طريقة الإمام مسلم من قلة الاختصار والتقطيع للحديث، ولم يمنع هذا المنهج من تمكين الحافظ أبي عوانة من استنباط الأحكام من الأحاديث، حيث إنه سلك طريقة التفريق لطرق\n_________\n(^١) مسند أحمد (٥/ ٧٥)، مستخرج أبي نعيم -كتاب الصيام-باب كراهية صيام العيدين وأيام التشريق (ص ٢١١) من مصورة رقم: (٢٠٤٩).\n(^٢) وعند مسلم ذكر الصيام في كتاب الصيام -باب صيام النبي ﷺ في غير رمضان (٢/ ٨١١)، وذكر الصلاة في كتاب صلاة المسافرين وقصرها -باب صلاة الليل وعدد كعات النبي ﷺ (١/ ٥١٠)، وعند أبي نعيم ذكر الصيام في كتاب الصيام- باب فضل شعبان (ص ٢٢٩) من مصورة رقم: (٢٠٤٩)، وذكر الصلاة في أبواب الصلاة في الليل (ق ١٢٢ أ) من النسخة المحفوظة برقم: (١٥١٤) فيلم.","vol":"مقدمة","page":307},{"text":"الحديث الواحد التي يوردها الإمام مسلم مجتمعة، فيوردها هو في الأبواب حسب الاحتجاج بها، ومما يلاحظ عليهما عدم التنبيه بما يشعر بوقوع الاختصار، كما يفعله الترمذي بقوله: وفي الحديث قصة، ونحو ذلك (^١).\n\n<span data-type='title' id=toc-59>المطلب الرابع: الكناية عن الراوي الضعيف</span>\nذكر الحافظ السخاوي أن الإمام مسلمًا يكثر من الكناية عن الضعيف إذا قرن في الرواية بثقة (^٢)، ولا مثال له في القسم المخصص لهذه المقارنة من كتابي الصوم والزكاة من صحيح مسلم، ولا من مستخرج أبي نعيم، وله مثال عند الحافظ أبي عوانة، وهو ما ذكره في حديث رقم (٣١٩٣) قال: حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني الليث، وغيره، ح.\nفالغير في هذا الحديث كما بينته في التعليق على الحديث هو عبد الله ابن عمر العمري، صرح به الطبري، والطحاوي في روايتيهما للحديث، وقد روياه بالإسناد نفسه، أبهمه أبو عوانة لضعفه، على أن هذا الصنيع لا يقال إنه مطرد عنده، فإنه قد روى عن عبد الله العمري مقرونًا بثقات وصرح به ولم يبهمه (^٣)، وممن أثر عنه مثل هذا الصنيع الإمام البخاري، فقد روى في\n_________\n(^١) انظر: الإمام الترمذي والموازنة بين جامعة وبين الصحيحين (ص ٩٩).\n(^٢) بغية الراغب المتمني (ص ٤١).\n(^٣) انظر الحديث رقم: (٣٣٣٩).","vol":"مقدمة","page":308},{"text":"الصحيح حدثنا سعيد بن تليد، حدثني ابن وهب، حدثني عبد الرحمن ابن شريح، وغيره، عن أبي الأسود، فذكر الإسناد والمتن (^١).\nوذكر الحافظ السخاوي ﵀ أن لهذا الصنيع فوائد، وهي:\n• الإشعار بضعف المبهم.\n• كونه ليس من شرطه.\n• كثرة الطرق ليترجح بها الخبر عند المعارضة (^٢).\n\n<span data-type='title' id=toc-60>المطلب الخامس: التنوع في ذكر الشيوخ</span>\nوذلك بأن يسمي المصنف شيوخه، أو يكنيهم، أو ينسبهم، أو يصفهم بما لم يشتهروا به، لكي لا يعرفوا، وليس في هذا مفسدة في صحة الإسناد وسقمه إذا سلم من أمور، وهي:\nأ: موافقة ما يذكره به شهرة راو ضعيف يمكنه الأخذ منه، فيصير الحديث من أجل ذلك ضعيفًا وهو في نفس الأمر صحيح.\nب: أن يصيره بوصفه مجهولًا، وهو في واقع الأمر ثقة، فيسقط العمل بحديثة.\nج: أن يكون الشيخ ضعيفًا، فيخفي أمره وينتقل حديثه من رتبة من يرد خبره مطلقًا إلى من يتوقف فيه، فإن صادف شهرة راو ثقة يمكن ذلك\n_________\n(^١) الجامع الصحيح، مع فتح الباري -كتاب الاعتصام بالكتاب والسنة- باب ما يذكر من ذم الرأي وتكليف القياس (١٣/ ٢٨٢).\n(^٢) بغية الراغب المتمني (ص ٤٣).","vol":"مقدمة","page":309},{"text":"الراوي الأخذ عنه فمفسدته أشد (^١).\nفإن سلم من هذه الأمور، وقصد مع ذلك امتحانُ الأذهان، وتجنبُ التكرار، وعري من إيهام كثرة الشيوخ، فليس فيه آفة لا في الدين ولا في الصناعة، وإلا فهو من تدليس الشيوخ المذموم.\nوقد وقع من كلا الحافظين أبي عوانة وأبي نعيم التنوع في ذكر شيوخهما، فمن ذلك عند الحافظ أبي عوانة تنوعه في ذكر شيخه محمد ابن أحمد بن الجنيد، أبي جعفر الدقاق، فأحيانًا يقول له: حمدان بن الجنيد (ح ٣٠٢٦)، أو: محمد بن الجنيد (ح ٣٣٣٥)، أو يسميه كاملًا كما في الحديث رقم: (٣٤٠٥).\nومثل ذلك في شيخه الذي أكثر عنه في الكتاب والذي اشتهر بالصاغاني، فيسميه أحيانًا أبا بكر بن إسحاق (ح ٣٢٧٧)، وقد يذكر مع ذلك النسبة، كقوله: أبو بكر بن إسحاق الصاغاني (ح ٣٢٨١).\nومنه أيضًا قوله في الإمام أبي داود السجستاني: أبو داود السجزي، وهي نسبة على غير قياس إلى سجستان، ولم يشتهر الإمام بها، وقد وقع ذلك منه كثيرًا في الكتاب، كذلك تنوعه في ذكر شيخه قربزان (ح ٣٠٦٢)، وهو آخر من حدث عن يحيى القطان، فيقول فيه أحيانًا: أبو سعيد البصري (ح ٣٠٦٦)، وقد يسميه فيقول: عبد الرحمن بن محمد\n_________\n(^١) النكت على كتاب ابن الصلاح (٢/ ٦٢٦ - ٦٢٨).","vol":"مقدمة","page":310},{"text":"ابن منصور البصري قُربزان (^١)، والأمثلة كثيرة، وهي مما توقظ ذهن الباحث و\"تلفته إلى حسن النظر في الرواة وأحوالهم وأنسابهم إلى قبائلهم وبلدانهم وحرفهم وألقابهم وكناهم، وكذا الحال في آبائهم\" (^٢)، إذ كثيرًا ما يغرب على بادئ النظر بهذا الصنيع، ومن أغرب ذلك تسميته لشيخه بشر بن موسى، راوية مسند الحميدي بابن عميرة (ح ٣٣٤٤)، حيث نسبه إلى جده الثالث، فإن اسمه هو بشر بن موسى بن صالح بن شيخ بن عميرة، كما صرح به الحافظ ابن حجر في الإتحاف (^٣) في ذكره إسناد أبي عوانة.\nوقد وقع مثل هذا الصنيع بدرجة أقل عند الحافظ أبي نعيم أيضًا، فمن ذلك تنوعه في ذكر شيخه أبي الشيخ الأصبهاني، الذي أكثر عنه في مستخرجه، فيسميه أحيانًا: عبد الله بن محمد بن جعفر (^٤)، وأحيانًا يقول: أبو محمد بن حيان (^٥)، وكذلك يفعل في شيخه أبي بكر الطلحي، فأحيانًا يسميه هكذا، وأحيانًا يذكر اسمه كاملًا، فيقول: عبد الله بن يحيى أبو بكر الطلحي (^٦).\n_________\n(^١) انظر حديث رقم: (٥٨٧).\n(^٢) فتح المغيث (١/ ٢٢٤).\n(^٣) انظر: (٥/ ٤٦٤).\n(^٤) (ص ٢١٧) من مصورة رقم: (٢٠٥٠).\n(^٥) (ص ٢٠٩) من مصورة رقم: (٢٠٤٩).\n(^٦) (ص ١٤٠) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":311},{"text":"<span data-type='title' id=toc-61>المطلب السادس: شرح الغريب وضبط المشكل</span>\nقال الحافظ السخاوي -رحمه الله تعالى-: غريب ألفاظ الحديث النبوي خلاف الغريب الذي يرجع إلى الانفراد من جهة الرواية، والمراد به ما يخفى معناه من المتون لقلة استعماله ودورانه، بحيث يبعد فهمه ولا يظهر إلا بالتنقير عنه في كتب اللغة، وهو من مهمات الفن لتوقف التلفظ ببعض الألفاظ -فضلًا عن فهمها- عليه، وتتأكد العناية لمن يروي بالمعنى (^١).\nوقد أولى الحافظ أبو نعيم -رحمه الله تعالى- هذا الجانب عناية فائقة حيث أكثر في القسم المقابل لهذه المقارنة من شرح الكلمات الغريبة والمشكلة بعد نهاية الحديث في الغالب (^٢).\nكما اعتنى أيضًا بضبط المشكل من الألفاظ كقوله -رحمه الله تعالى- عقب حديث أبي موسى الأشعري ﵁ في التيمم: لم يقنع بكسر النون يعني لم يرض (^٣).\nعلى حين ندر هذا الجانب عند الحافظ أبي عوانة -رحمه الله تعالى- ومن أمثلة ما وقع له من ذلك قوله عقب حديث أبي هريرة ضى الله عنه في إدبار الشيطان\n_________\n(^١) انظر: فتح المغيث (٤/ ٢٢).\n(^٢) انظر: على سبيل المثال المسند المستخرج حديث رقم: (٦٧٤، ٦٧٧، ٦٨٠، ٦٨١، ٦٨٦، ٦٨٩، ٧١٦، ٧١٧، ٧١٨، ٧٢٠، ٧٣٩، ٧٤٢، ٧٥٠، ٧٦١، ٧٦٦، ٧٧١، ٧٧٦، ٧٧٧، ٧٨١، ٧٨٥، ٧٨٦، ٧٩٤، ٧٩٧، ٧٩٨، ٨٠٧، ٨٠٩، ١٥٣٣).\n(^٣) انظر المسند المستخرج ١/ ٤٠٣ - ٤٠٤ برقم ٨١١.","vol":"مقدمة","page":312},{"text":"عند سماع الأذان: في هذا الحديث دليل على أن التثويب هو الإقامة (^١).\nوكذلك قوله عقب حديث أم المؤمنين عائشة ﵂ في قضاء الحائض الصوم دون الصلاة: قال محمد بن جعفر: يجزين يعني يقضين (^٢).\nوأما ضبط الألفاظ فلم يرد عنده شيء في القسم المخصص لهذه المقارنة من كتابي الصوم والزكاة، والله ﷾ أعلم (^٣).\n_________\n(^١) انظر: ح (١٠٢٥).\n(^٢) انظر: ح (٩٩٥).\n(^٣) أضيف هذا المطلب من دراسة الدكتور بابا الكميروني للجزء الذي حققه من الكتاب، من (ح ٨٠٩ - ١٧٥٩).","vol":"مقدمة","page":313},{"text":"<span data-type='title' id=toc-62>المبحث السابع: فيما تضمنه الكتابان من أنواع علوم الحديث</span>\nالمقارنة في هذا المبحث تكون في النقطتين التاليتين، وسأفرد كل واحدة منهما بمطلب:\n• أنواع الأحاديث في الكتابين.\n• علم رواة الحديث في الكتابين.\n\n<span data-type='title' id=toc-63>المطلب الأول: أنواع الأحاديث في الكتابين:</span>\nالأصل في أحاديث الكتابين باعتبار صفة القبول والرد فيها، أنها تبع لأصلها، دائرة بين الصحيح لذاته، والصحيح لغيره، وقد وقع عند الحافظ أبي عوانة أحاديث زوائد خارجة عن أصل مادة الكتاب، يوجد فيها أنواع أخرى من الحسن، والضعيف، والمعلّ، والمنكر، وغيرها، وسيأتي الحديثُ عنها في الكلام على الزوائد في الكتابين، وكذلك وجد عند أبي نعيم رواية عمن لا تحل الرواية عنه، وسيأتي الحديث عنها في الكلام على الرواية عمن تكلم فيه في الكتابين، وأما باعتبار ما انتهى إليه الإسناد، فالأصل في أحاديث الكتابين أنها من قبيل المرفوع تبعا لأصلها أيضًا، وقد يأتي منها ما ليس بمرفوع، وستقتصر الدراسة في هذا المطلب على الأنواع التالية من الأحاديث:\n١. الموقوف.\n٢. المقطوع.\n٣. المعلق.","vol":"مقدمة","page":314},{"text":"٤. المرسل.\n\n<span data-type='title' id=toc-64>الموقوف:</span>\nوهو ما أضيف إلى الصحابة من قول أو فعل أو تقرير، فمنه ما هو موقوف لفظًا وحكمًا، ومنه ما هو موقوف لفظا مرفوع حكمًا، وقد ذكر في كتب المصطلح صيغ النوع الثاني وما فيها من خلاف العلماء في اعتبارها منه أو من غيره (^١)، فأما صحيح مسلم فقد ذكر الحافظ ابن حجر أن الإمام \"اقتصر فيه على ذكر الأحاديث المرفوعة دون الموقوفة، وأنه لم يعرج إليها إلا في بعض المواضع على سبيل الندور تبعا لا قصدًا\" (^٢)، وقال في مقدمة جزء الوقوف على ما في صحيح مسلم من الموقوف إنه تتبع الأحاديث الموقوفة والمقطوعة من صحيح مسلم، وقع أكثرها ضمن أحاديث مرفوعة، وهي في الكتاب كثيرة (^٣)، وهذا يتنزل على النوع الأول، وهو الموقوف لفظًا وحكمًا، وكلامه الأول يتنزل على النوع الثاني من الموقوف، فإنه ذكر في معرض استدلاله لقلة الأحاديث الموقوفة التي يتمحض لها حكم الرفع عند مسلم في الصحيح، فقال: \" (إنه) في الغالب يحرص على تخريج الأحاديث الصريحة في الرفع\" (^٤)، وكذا يحصل الجمع بين قوليه.\n_________\n(^١) النكت على كتاب ابن الصلاح: (٢/ ٥١٥ - ٥٣٦)، فتح المغيث (١/ ١٢٧ - ١٤٢)، تدريب الراوي: (١/ ١٨٠ - ١٩٠).\n(^٢) هدي الساري: (١٢).\n(^٣) انظر الجزء المذكور ص (٢٣).\n(^٤) فتح الباري (٧/ ١٦٢).","vol":"مقدمة","page":315},{"text":"والحافظان أبو عوانة وأبو نعيم راعيًا هذا المنهج، فقل عندهما الأحاديث الموقوفة بنوعيها، فأما الموقوف الصريح حكما ولفظًا فمنه عندهما في القسم المخصص لهذه الدراسة من كتابي الصوم والزكاة حديث أبي ابن كعب: بلغه أن ابن مسعود يقول: من قام السنة أصاب ليلة القدر، قال: والله الذي لا إله إلا هو! إنها لفي رمضان، حلف بذلك ثلاث مرات، ثم قال: والله الذي لا إله إلا هو! إني لأعلم أي ليلة هي، هي الليلة التي أمرنا رسول الله ﷺ أن نقومها، ليلة صبيحة سبع وعشرين، وآية ذلك أن تطلع الشمس لا شعاع لها (^١)، والموقوف منه قول ابن مسعود.\nالثاني: حديث عائشة: إن كنت لأدخل البيت في الحاجة والمريض فيه فلا أسأل عنه إلا وأنا مارة، وإن كان رسول الله ﷺ ليدخل على رأسه وهو في المسجد فأرجله، وكان لا يدخل البيت إلا للحاجة (^٢)، والموقف منه قول عائشة: إن كنت إلخ (^٣).\nالثالث: حديث جرير بن عبد الله البجلي، وفي آخره: قال جرير: فما\n_________\n(^١) انظره برقم: (٣٣٢١) عند أبي عوانة ومستخرج أبي نعيم -كتاب الصيام- باب علامة ليلة القدر (ص ٢٥١) من مصورة رقم: (٢٠٥٠).\n(^٢) الحديث رقم: (٣٣٢٧)، ومستخرج أبي نعيم -باب ما ذكر من قول عائشة كنت أرجل رأس رسول الله ﷺ، وأنا حائض، (ق ١٥٣ ب) من مصورة رقم: (٤٦٨).\n(^٣) انظر: جزء الوقوف على ما في صحيح مسلم من الموقوف (ص ٢٣).","vol":"مقدمة","page":316},{"text":"صدر عني مصدق منذ سمعتها من رسول الله ﷺ إلا وهو عني راض (^١).\nالرابع: حديث عبد الله بن عمرو: أُخبِر رسول الله ﷺ أنه يقول: لأقومن الليل ولأصومن النهار، الحديث، وفي آخره: قال عبد الله بن عمرو: لأن أكون قبلت الثلاثة الأيام التي قال رسول الله ﷺ أحب إلي من أهلي ومالي، ونحوه في طرق أخرى للحديث (^٢).\nوعند أبي عوانة فقط دون أبي نعيم: حديث أبي سعيد الخدري: اعتكف رسول الله ﷺ العشر الأوسط من شهر رمضان، الحديث وفي آخره: قال أبو نضرة: فقلت لأبي سعيد: إنكم أصحاب محمد أبصر بالعدد منا، فكيف تعدون؟ قال: أجل، نحن أحق بذلك منكم، إذا مضت إحدى وعشرين فالتي تليها التاسعة، فإذا مضت فالتي تليها السابعة، فإذا مضت التي تليها الخامسة (^٣).\nوهذه الأحاديث كلها عند مسلم أيضًا، وانفرد عند أبي عوانة حديث\n_________\n(^١) الحديث رقم: (٣٣٩٣) وموضعه عند مسلم في التعليق على الحديث، وهو عند أبي نعيم في كتاب الزكاة -باب في الإثم لمن لم يؤد الحق من أمواله (٨١ - ٨٢) من مصورة رقم: (٢٠٤٨).\n(^٢) الحديث رقم: (٣١٤٩، و٣١٧١، ٣١٧٢)، والمواضع الموافقة عند مسلم ومستخرج أبي نعيم -كتاب الصيام- باب ما ذكر في فضل صوم داود (ص ٢٣٢) من مصورة رقم: (٢٠٥٠).\n(^٣) الحديث رقم: (٣٢٨٦).","vol":"مقدمة","page":317},{"text":"عمر بن الخطاب (ح ٣٣٦٩): \"ما سقت الأنهار، والسماء، والعيون، العشور، وما سقي بالنضح فنصف العشر\"، وهو من الأحاديث الزوائد، ذكره أبو عوانة ليبين الخلاف بين نافع، وسالم في هذا المتن، والذي من أجله أعرض الإمام مسلم عن روايته في الصحيح كما ذكُر في موضعه.\nوانفرد عند أبي نعيم من هذا النوع حديث عمر في النهي عن صيام العيدين، وفي آخره زيادة موقوفة وهي: قال أبو عبيد: ثم شهدت العيد مع عثمان بن عفان فجاء فصلى ثم انصرف فخطب، وقال: إنه قد اجتمع لكم في يومكم هذا عيدان، فمن أحب من أهل العالية أن ينتظر الجمعة فلينتظرها، ومن أحب أن يرجع فقد أذنت له، قال أبو عبيد: ثم شهدت مع علي بن أبي طالب، وعثمان محصور، فجاء فصلى ثم انصرف فخطب (^١).\nهذه الزيادة قد حذفها الإمام مسلم والحافظ أبو عوانة كما تقدم التنبيه عليه في الكلام على اختصار الحديث وتقطيعه، في المطلب الثالث من المبحث السادس، وأنها حذفت لوقوعها موقوفة ولعدم تعلقها برواية الحديث.\nوأما النوع الثاني، وهو الموقوف لفظًا المرفوع حكمًا، فالأحاديث منه كالآتي:\n_________\n(^١) هكذا أخرجه مالك الذي روى الثلاثة الحديث من طريقه (الموطأ، ١/ ١٧٩)، وانظر مستخرج أبي نعيم: (ص ٢٠٩)، من مصورة: (٢٠٤٩).","vol":"مقدمة","page":318},{"text":"١ - حديث عائشة ﵂ أنها قالت: إنما نهى النبي ﷺ عن الوصال رحمة لهم اهـ، وذلك أنه يحتمل أنها قالته من اجتهادها، لكن تبين من رواية أبي نعيم أنه مرفوع صريح إلى النبي ﷺ (^١).\n٢ - حديث عائشة ﵂: إن كان ليكون علي الصوم في رمضان فما أستطيع أن أقضيه حتى يدخل شعبان، كان ذلك لمكان رسول الله ﷺ (^٢)، وهذا ظاهره الرفع، خاصة وأن جملة: كان ذلك لمكان رسول الله ﷺ، مدرجة من قول راويه، يحيى بن سعيد الأنصاري، إلا أن الحديث ورد من وجه آخر، وهو عند الثلاثة (مسلم، وأبي عوانة، وأبي نعيم) بلفظ: إن كانت إحدانا لتفطر زمان رسول الله ﷺ فما تقدر أن تقضيه مع رسول الله ﷺ حتى يأتي شعبان (^٣)، فدل أن للحديث حكم الرفع لأن الظاهر اطلاعه ﷺ على ذلك (^٤).\n٣ - حديث عائشة، وقد سألتها معاذة: ما بال الحائض تقضي الصوم ولا تقضي الصلاة؟ الحديث، وفيه، قالت عائشة: كان يصيبنا ذلك مع رسول الله ﷺ فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة (^٥)،\n_________\n(^١) انظره مع التعليق عليه في حديث رقم: (٣٠٢٣).\n(^٢) الحديث رقم: (٣١٠٥)، مستخرج أبي نعيم -كتاب الصيام -باب في قضاء شهر رمضان (ص ٢١٤ - ٢١٥) من مصورة رقم: (٢٠٥٠).\n(^٣) الحديث رقم: (٣١١٠) والموضع السابق من مستخرج أبي نعيم.\n(^٤) انظر فتح الباري: (٤/ ١٩١).\n(^٥) الحديث رقم: (٣١١٣).","vol":"مقدمة","page":319},{"text":"وهذا مما يتمحض فيه حكم الرفع لإضافة الفعل إلى عهد رسول الله ﷺ، والاحتمال أن يكون الآمر غير النبي ﷺ في مثل هذا مرجوح جدًّا.\n٤ - حديث الربيع بنت المعوذ، قالت: كان رسول الله ﷺ يأمرنا أن نصوم يوم عاشوراء، فكنا نصومه ونُصوِّمه صبياننا، ونعمل لهم اللُّعَب من العِهْن، ونذهب بهم المسجد، فإذا بكوا أعطيناهم إياها (^١)، وعند مسلم: فكنا بعد ذلك نصومه إلخ، فقولها هذا موقوف لفظًا، وحيث لم تضفه إلى عصر النبي ﷺ لم يأخذ حكم الرفع (^٢)، لكن قولها: كان رسول الله ﷺ يأمرنا أن نصوم يوم عاشوراء، يدل على أنها كانت تحكي عن الأمر الأول فيكون فعلهم ذلك موافقًا له، وقد ثبت كونه منسوخًا من أحاديث أخرى، فدل على أن فعلهم ذلك كان في عهد النبي ﷺ إذ لا نسخ بعده، فحكمه حينئذ حكم الرفع، والله أعلم.\n٥ - حديث عبد الله بن مسعود، أن الأشعث بن قيس دخل عليه يوم عاشوراء وهو يأكل، فقال: يا أبا عبد الرحمن، ادنُ فكل، قال: إني\n_________\n(^١) الحديث رقم: (٣١٩٠)، وموضعه عند مسلم مذكور في حاشيته وهو عند أبي نعيم في كتاب الصيام -باب في فضل صيام عاشوراء (ص ٢٠٩) من مصورة: (٢٠٤٩).\n(^٢) فتح المغيث: (١/ ١٣٦).","vol":"مقدمة","page":320},{"text":"صائم، قال: كنا نصوم ثم ترك (^١)، فهذا أيضًا ظاهره الوقف، لكن ورد في سائر طرقه التصريح بالرفع، وهي الطرق التي صدر بها أبو عوانة، وكذلك مسلم وأبو نعيم (^٢)، وهذه الأحاديث كلها عند المخرجين والإمام مسلم.\nفخلاصة المطلب أن الأحاديث الموقوفة مع قلتها في الكتابين وفي كتاب الأصل المخرج عليه، وقوعها فيها على وجهين:\n١ - ما يكون منها من الألفاظ الموقوفة الصريحة التي لا تحتمل حكم الرفع، حيث وردت ضمن روايات الأحاديث المرفوعة، فكان ذكرها ثَم تبعا لا قصدًا، وقد تحذف بسبب عدم تعلقها برواية الجانب المرفوع من الأحاديث، وربما انفرد أبو عوانة بذكرها في الزوائد ليشير بها إلى اختلاف الرواة في الرفع والوقف.\n٢ - ما يكون فيها من الموقوف الذي يأخذ حكم الرفع، فهذا قد يكون في بعض طرقه ما يصرح بالرفع، فيذكر مع المرفوع، أو يكتفي بذكر الموقوف اعتمادًا على معرفة أهل الصنعة بكونه مرفوعًا من وجه آخر، وحيث لم يوجد ما يصرح بالرفع، يكون مما يتمحض فيه\n_________\n(^١) الحديث رقم: (٣١٩٨) وعند أبي نعيم -كتاب الصيام- باب في صوم يوم عاشوراء (ص ١٩٩) من مصورة رقم: (٢٠٤٩).\n(^٢) انظر: صحيح مسلم -كتاب الصيام -باب صوم يوم عاشوراء (٢/ ٧٩٤) والأحاديث (ح ٣١٩٥ - ٣١٩٧) عند أبي عوانة والموضع السابق عند أبي نعيم.","vol":"مقدمة","page":321},{"text":"حكم الرفع، ويكون أيضًا نادرًا، وهذا معنى ما ذكره الحافظ ابن حجر عن الموقوفات التي في صحيح مسلم، والله أعلم.\n\n<span data-type='title' id=toc-65>المقطوع:</span>\nوهو ما أضيف إلى التابعي من قول أو فعل، وهو في صحيح مسلم مثل الموقوفات التي تقع في ضمن الأحاديث المرفوعة، فتذكر تبعًا لا قصدًا (^١)، وأما في الكتابين فما وقع منها عند أبي عوانة في القسم المخصص لهذه المقارنة هو الآتي:\n١ - قول الزهري عقب حديث أبي هريرة فيمن جامع أهله في نهار رمضان: قال: وإنما كان هذا رخصة لرجل واحد، ولو أن رجلًا فعل ذلك اليوم، لم يكن بد له من التكفير، ورد في طريق معمر عنه، وفي طريق جرير، عن منصور عنه (^٢)، وليس عند مسلم وأبي نعيم قول الزهري هذا، مع أنهما أخرجا الطريقين لكنهما لم يذكرا اللفظ، بل أحالا فيه على نحو حديث ابن عيينة، وليس فيه ذكر الجانب المقطوع (^٣).\n_________\n(^١) جزء الوقوف على ما في صحيح مسلم من الموقوف (ص ٢٣).\n(^٢) الحديث رقم: (٣٠٧٦، ٣٠٧٨).\n(^٣) انظره عند مسلم في التعليق على الحديثين وعند أبي نعيم، في كتاب الصيام -باب كفارة من جامع أهله في رمضان نهارًا (ص ١٧٦ - ١٧٧) من مصورة رقم: =","vol":"مقدمة","page":322},{"text":"٢ - ما وقع عقب حديث معاوية بن أبي سفيان في صيام عاشوراء، قال ابن وهب: قال يونس: كان ابن شهاب يصومه، وهذا عند أبي نعيم أيضًا (^١)، وهو مما حذفه الإمام مسلم من أجل كونه مقطوعا ولعدم تعلقه برواية الحديث، لأن أبا نعيم رواه من طريق حرملة بن يحيى شيخ الإمام مسلم في الحديث، فذكره.\n٣ - ما وقع من قول الزهري عقب حديث أبي هريرة، أن رسول الله ﷺ كان يرغب في قيام رمضان من غير أن يأمر بعزيمة، الحديث، وفي آخره: فتوفي رسول الله ﷺ والأمر على ذلك (^٢)، وعند مسلم زيادة أخرى حذفها أبو عوانة لكونها موقوفة، وهي: ثم كان الأمر على ذلك في خلافة أبي بكر، وصدر من خلافة عمر على ذلك (^٣)، فهذا القول مع أنه وقع مدرجًا في هذا الطريق، صورته صورة المرسل، وليس بمقطوع، إذ الإمام الزهري لم يضفه إلى نفسه، وإنما حدث عن شيء لم يدركه، فلولا أن الحافظ أورده في جزء الوقوف على ما\n_________\n= (٢٠٤٩).\n(^١) الحديث رقم: (٣٢١٣)، ومستخرج أبي نعيم -باب في فضل صيام عاشوراء (ص ٢٠١) من مصورة رقم: (٢٠٤٩).\n(^٢) الحديث رقم: (٣٢٦٦).\n(^٣) كتاب صلاة المسافرين -باب الترغيب في قيام رمضان والتراويح (١/ ٥٢٣)، مستخرج أبي نعيم (ق ١٢٥ أ) من النسخة المحفوظة برقم: (١٥١) ٤ فيلم.","vol":"مقدمة","page":323},{"text":"في صحيح مسلم من الموقوف (^١) لما ذكرته، والعلم عند الله.\n٤ - وقد ذكر الإمام مسلم موضعًا آخر، قال: قال طلحة (وهو ابن يحيى بن عبيد الله): فحدكما مجاهدًا هذا الحديث، فقال: ذلك بمنزلة الرجل يخرج الصدقة من ماله، فإن شاء أمضاها، وإن شاء أمسكها (^٢)، وليس هذا عند أبي عوانة ولا عند أبي نعيم، لأن أصل الحديث الذي وقع عقبة هذا الأثر، ليس مرويا عندهما من طريق الذي رواه مسلم (^٣).\nفالخلاصة أن المقطوعات في الكتابين تبعًا لأصلهما، قليلة فيهما، وحيث وقعت فإنما وقعت ضمن الأحاديث المرفوعة، فتذكر تبعًا لا قصدًا.\n\n<span data-type='title' id=toc-66>المعلق:</span>\nوهو ما حذف من مبتدأ إسناده واحد فأكثر ولو إلى آخر الإسناد، وجملة ما وقع من ذلك عند مسلم ستة، ذكرها الحافظ أبو عمرو ابن الصلاح، كلها بصيغة الجزم، كلها موصولة عنده ما عدا واحدًا، وصله غيره (^٤).\n_________\n(^١) ص (٢٣).\n(^٢) كتاب الصيام -باب جوز صوم النافلة بنية من النهار قبل الزوال (٢/ ٨٠٩).\n(^٣) انظر الحديث رقم: (٣٠٦٢ - ٣٠٦٥)، ومستخرج أبي نعيم، كتاب الصيام، باب في صوم رسول الله ﷺ تطوعًا، (ص ٢٢٧) من مصورة رقم: (٢٠٥٠).\n(^٤) انظر: صيانة صحيح مسلم (ص ٧٦ - ٨١) النكت على كتاب ابن الصلاح: =","vol":"مقدمة","page":324},{"text":"وقد وقع عند الحافظ أبي عوانة جملة من هذا النوع، كلها بصيغة الجزم أيضًا، فمنها ما هو موصول عنده في موضع آخر، ومنها ما هو موصول عند الإمام مسلم، ومنها ما هو موصول عند غيرهما، ومنها ما علقه عن بعض شيوخه، فأما النوع الأول، فليس تحته في القسم المخصص لهذه الدراسة -من كتابي الصوم والزكاة- إلا موضع واحد، وهو ما صدر به \"باب مبلغ عدد الركعات التي كان رسول الله ﷺ يصليها من الليل في شهر رمضان. . . الخ\"، قال: روى سفيان بن عيينة، عن عبد الله بن أبي لبيد، عن أبي سلمة بن عبد الرحمن، قال: أتيت عائشة أسألها عن صلاة رسول الله ﷺ بالليل، فذكره، وهذا موصول عنده في حديث رقم: (٣٢٢٥)، بذكر صيامه ﷺ فقط، وقد ذُكر هذا الحديث من أمثلة الأحاديث التي قطّعها أبو عوانة تبعا للإمام مسلم، وهذا مثل صنيع الإمام البخاري في تجنب التكرار لحديث واحد، فيختصر إسناده كما يختصر متنه.\nالنوع الثاني: تحته الأحاديث الآتية:\n١ - ما ذكره عقب الحديث رقم: (٣٠١٩)، قال: رواه عمارة، عن أبي زرعة، عن أبي هريرة، عن النبي ﷺ، وهو موصول عند مسلم، علقه أبو عوانة لكونه ليس عنده، فأتى بطريق همام بن منبه، عن أبي هريرة بدله.\n٢ - ما ذكره عقب حديث رقم: (٣٠٢٨)، قال: رواه جرير،\n_________\n= (١/ ٣٥٢)، تغليق التعليق على صحيح مسلم.","vol":"مقدمة","page":325},{"text":"وعبد الواحد، وعلي بن مسهر، عن الأعمش، وعباد بن عباد، عن شعبة، بمعنى حديث أبي معاوية، فذكره ثم قال: إلا هشيم، فإنه زاد قال: \"في شهر رمضان\"، و\"جاء الليل من ها هنا\"، وهذه الطرق موصولة عند مسلم، إلا طريق عباد بن عباد، عن شعبة، فقد أسند مسلم طريق شعبة من رواية غندر عنه، وذكر أبو عوانة هذه الطرق معلقة لبيان اختلاف ألفاظها، فلم يسندها اختصارًا، والله أعلم.\n٣ - ما ذكره عقب حديث رقم: (٣٠٤٢)، قال: رواه مروان ابن معاوية، عن عاصم، سمعت أبا نضرة يحدث عن أبي سعيد الخدري، وجابر ابن عبد الله، قالا: سافرنا مع رسول الله ﷺ، فذكره، وهو موصول عند مسلم، لم يسنده أبو عوانة، ولكنه أورد طرقا أخرى، عن عاصم، تسند الحديث إلى جابر، يشير بها إلى أن رواية مروان، عن عاصم محفوظة، وأن الحديث عند أبي نضرة عن كل من أبي سعيد، وجابر.\n٤ - ما ذكره عقب حديث رقم: (٣٠٥١)، قال: رواه أبو خالد الأحمر، عن حميد، وزاد: فلقيت ابن أبي مليكة فأخبرني عن عائشة مثله، هو موصول عند الإمام مسلم، علقه أبو عوانة لكونه لم يكن عنده، وأورد طريق مالك، عن حميد بدله.\n٥ - ما ذكره عقب حديث رقم: (٣١٢٦)، قال: رواه ابن نمير، عن عبد الله بن عطاء، فقال: شهرين كما قال عبيد الله، عن سفيان، ورواه إسحاق الأزرق، عن عبد الملك بن أبي سليمان، عن عبد الله بن عطاء","vol":"مقدمة","page":326},{"text":"المكي، بمثل حديثهم: وعليها صوم شهر، فهذان موصولان عند مسلم، علقهما أبو عوانة لبيان اختلاف أصحاب عبد الله بن عطاء في اللفظ، ولم يسندها من أجل الاختصار.\n٦ - ما ذكره عقب حديث رقم: (٣٠٤٢)، قال: روى أبو كريب، عن حسين الجعفي، عن زائدة، عن هشام، عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"لا تخصوا ليلة الجمعة بقيام من بين الليالي. . .\" الحديث، هو موصول عند مسلم، ولعل أبا عوانة علقه لبيان علته، فإنه معلول، كما في تخريج الحديث.\n٧ - ما ذكره عقب حديث رقم: (٣١٩٥)، قال: رواه يحيى بن يحيى، عن أبي معشر العطار، عن خالد بن ذكوان، وهذه الطريق موصولة عند مسلم، والظاهر أنها ليست عند أبي عوانة، وهي من الطرق التي تفرد بها مسلم من بين سائر أصحاب الكتب الستة (^١)، وقد رواه الطحاوي، من طريق ابن أبي داود الأسدي، وهو من شيوخ أبي عوانة، عن الحماني، وهو يحيى بن عبد الحميد، عن يوسف بن يزيد، وهو أبو معشر به (^٢)، فلعله يكون عند أبي عوانة وأعرض عنه لما في الإسناد من وجود يحيى الحماني، فإنه وإن كان ثقة إلا أنه اتهم بسرقة الحديث (^٣)، والله أعلم.\n_________\n(^١) تحفة الأشراف (١١/ ٣٠٢).\n(^٢) شرح معاني الآثار (٢/ ٧٣).\n(^٣) تقريب التهذيب (ص ٥٩٣).","vol":"مقدمة","page":327},{"text":"٨ - ما ذكره عقب حديث رقم: (٣٢٣٦)، قال: رواه الثوري، عن أبي النضر، وقال: مولى أم الفضل، هو موصول عند مسلم، أورده أبو عوانة لبيان الاختلاف في ولاء عمير.\n٩ - ما ذكره عقب حديث رقم: (٣٢٧٤)، قال: رواه زهير، عن جرير، عن منصور، هو موصول عند مسلم، عن زهير، ولعل أبا عوانة علقه لكونه ليس عنده، ثم إن لفظه أتم من لفظ حديث أبي عوانة، فحديث زهير فيه ذكر عموم عمله ﷺ بخلاف طريق أبي عوانة الذي اقتصر على ذكر صلاته ﷺ.\n١٠ - ما ذكره عقب حديث رقم: (٣٢٩٨)، قال: رواه قتيبة، عن الليث، عن عقيل، عن ابن شهاب، عن عروة، وهو موصول عند مسلم، عن قتيبة، لعله أيضًا علقه لكونه ليس عنده فإنه أتى بطريق معمر، عن الزهري بدله.\n١١ - ما ذكره عقب حديث رقم: (٣٣٠٥)، قال: روى غندر، وأبو جابر، عن شعبة، عن جبلة بن سحيم، عن ابن عمر، قال: قال رسول الله رسول ﷺ: \"من كان ملتمسا ليلة القدر فليلتمسها في العشر الأواخر\"، وصله مسلم من طريق غندر، وأما طريق أبي جابر فلم أقف على من وصله، ولو رواه أبو عوانة موصولًا عن عبد الله بن أحمد، عن أبيه، عن غندر لحصل له بنزول، فعلقه، والله أعلم.\nوكاد أن يطرد صنيع أبي عوانة هذا حتى في خارج مادة هذه المقارنة،","vol":"مقدمة","page":328},{"text":"مع حديث غندر، عن شعبة، وغيره من الأحاديث التي تقع عنده بنزول.\n١٢ - ما ذكره عقب حديث رقم: (٣٣٢٢)، قال: رواه غندر، عن شعبة، عن عبدة، وهو موصول عند مسلم، ولو رواه مسندًا لوقع فيه مثل ما قيل في الذي قبله، أي يكون كأنه سمعه من مسلم، فعلقه.\nوالنوع الثالث، تحته أيضًا أحاديث، وهي:\n١ - ما ذكره عقب حديث رقم: (٣٠٢٣)، قال: زاد نعيم، عن عبدة: قيل له: إنك تواصل، فقال: \"إني أبيت يطعمني ربي ويسقيني\"، لم أقف على من وصله عن نعيم، وهو ابن حماد، أورده من أجل الزيادة في اللفظ.\n٢ - ما ذكر مع التعليق رقم ٢ من النوع السابق، وفيه: عباد بن عباد، عن شعبة، ولم أقف عليه، وقد ذكرت وجه إيراده عند المصنف.\n٣ - ذكر عقب حديث رقم: (٣٠٨٢)، قال: كذلك قال عمرو ابن شعيب: \"صم يوما مكانه\"، وصله ابن أبي شيبة، وأحمد، والبيهقي، عن أبيه، عن جده، كما ذكرت في التعليق تحت حديث رقم ٣٠٨١، أورده ليشير إلى ما يشهد لهشام بن سعد، وعبد الجبار في ذكرهما لهذه اللفظة عن الزهري.\n٤ - ما ذكره عقب حديث رقم: (٣١٠٩)، قال: رواه يزيد ابن هارون، عن يحيى بن سعيد، لم أقف على من وصله من طريق يزيد، ولعل فائدة ذكره الإشارة إلى من تابع ابن جريج في بيان ما أدرجه بعض الرواة في","vol":"مقدمة","page":329},{"text":"الحديث من قول يحيى بن سعيد: فظننت أن ذلك لمكانها من النبي ﷺ.\n٥ - ما ذكره مع التعليق رقم (٥) من النوع السابق، قال: وروى الأشجعي عن سفيان، فقال: وعليها صوم من رمضان، لم أقف على من وصله عن الأشجعي، ذكره معلقًا ليبين الاختلاف على الثوري في لفظ حديثه عن عبد الله بن عطاء.\n٦ - ما ذكره عقب حديث رقم: (٣١٥٤)، قال: رواه أبو الوليد، عن أبي عوانة، عن أبي بشر، عن حميد الحميري، وصله عبد بن حميد، كما ذكرت في التحقيق، ووصله المصنف من وجه آخر عن أبي عوانة، كما فعله مسلم، فيحمل صنيعه هذا على إرادة زيادة الطرق فذكر هذا الطريق معلقًا من أجل الاختصار، والله أعلم.\n٧ - ما ذكره عقب حديث رقم: (٣٢٣٨)، قال: رواه غندر، عن شعبة، وعلي بن حرب، عن أبي معاوية، فقالا: \"إلا من خرج بنفسه وماله ثم لم يرجع بشيء من ذلك\"، فأما التعليق الأول فقد وصله أحمد، كما ذكر في الموضع المذكور من الكتاب، وأما الثاني فهو مما علقه أبو عوانة عن بعض شيوخه، فهو موصول عنده، كما سيأتي تقريره في نظيره، أورده ليشير إلى الاختلاف في اللفظ وذكرهما بالتعليق من أجل الاختصار، حيث اقتصر على ذكر موضع الشاهد من الحديث.\n٨ - ما ذكره عقب حديث رقم: (٣٢٦٦)، قال: \"روى ابن المبارك هذا الحديث عن معمر، ومالك مرسلًا، وأبو أويس، عن الزهري، مرسلًا،","vol":"مقدمة","page":330},{"text":"وعثمان بن عمر، عن مالك مجودًا، ولم أرهم أخرجوه لحميد\"، أوردها أبو عوانة لبيان الاختلاف على مالك، والزهري في إسناد الحديث، وقد ذكرتُ من وصلها في الموضع المذكور من المستخرج.\n٩ - ما ذكره مع التعليق رقم (١١) من النوع السابق، قال: روى غندر وأبو جابر، عن شعبة، عن جبلة بن سحيم، عن ابن عمر، فذكره، ولم أقف على من وصل رواية أبي جابر، عن شعبة.\n١٠ - ما ذكره عقب حديث رقم: (٣٤٠٧)، قال: قال أبو عوانة: روى هذا الحديث عن أبي الزناد جماعة، منهم موسى بن عقبة، وعبد الرحمن ابن أبي الزناد، وقد رواه شعيب هذا، فقال: بعضهم: \"فهي عليه ومثلها معها\"، وبعضهم قال مكان: \"أعتاده\" \"وأعبده\"، ذُكر من وصل هذه الطرق مع ما فيها من اختلاف ألفاظها في التحقيق، أورد أبو عوانة هذه التعليقات ليشير إلى ما وقع في الحديث من اختلاف ألفاظ ناقليه.\nوالنوع الرابع: وهو ما علقه عن بعض شيوخه، فيه حديثان: الأول منهما موصول عند مسلم، وذكره أبو عوانة بصيغة التعليق عن شيخه عقب حديث رقم: (٣١٠٢)، فقال: رواه إبراهيم بن مرزوق، فقال: عن الأسود، قال: انطلقت أنا ومسروق إلى عائشة، فقلنا لها: أكان رسول الله ﷺ يباشر وهو صائم؟ وذكر الحديث، فهذا محمول على أنه سمعه من شيخه، إذا لم","vol":"مقدمة","page":331},{"text":"يكن المعلِّق مدلسًا، على ما قرره ابن الصلاح (^١)، لكن لم يذكر باقي السند، وهو موصول عند مسلم من طريق محمد بن المثنى، عن أبي عاصم النبيل، سمعت ابن عون، عن إبراهيم، عن الأسود (^٢)، وهذا لم يتبين لي وجهه، إلا أن يكون فعل هذا ليشير إلى الخلاف عن إبراهيم النخعي في رواية الحديث، فأحيانًا يرويه عن الأسود ومسروق، عن عائشة، كما أسنده أبو عوانة من طريقين (٣١٠١، ٣١٠٢)، وأحيانًا يرويه عن الأسود وحده، عن عائشة، وهو عنده وعند مسلم، فعلقه هو اختصارًا، على حين أنه موصول عند مسلم، أو يكون فعل ذلك لسبب آخر، والله أعلم.\nالثاني: ما ذكره مع التعليق رقم (٧) من النوع الثالث، فقال: ورواه علي بن حرب، عن أبي معاوية، فقالا: \"إلا من خرج بنفسه وماله ثم لم يرجع بشيء من ذلك\"، وتقدم أنه أورده ليشير إلى اختلاف الرواة عن الأعمش في ذكر هذا اللفظ، فتعليقه له يبدو أنه من باب الاختصار.\nفهذه جملة ما عند الحافظ أبي عوانة من المعلقات في القسم المحقق من كتابي الصوم والزكاة.\nوأما الحافظ أبو نعيم، فليس عنده تعليق إلا في موضعين: الأول، ما ذكره في باب الصوم والإفطار في السفر، قال: قال مسلم: حدثنا\n_________\n(^١) انظر مقدمة ابن الصلاح (٧١، ٧٣)، النكت على كتاب ابن الصلاح (١/ ٣٥٤).\n(^٢) كتاب الصيام -باب بيان أن القبلة في الصوم ليست محرمة على من لم تحرك شهوته (٢/ ٧٧٧).","vol":"مقدمة","page":332},{"text":"أبو بكر، حدثنا أبو خالد الأحمر، فذكره (^١)، علقه لكونه لم يكن عنده، ولينص على أن ما أورده من طرقه التي ليست عند مسلم فإنما هي بدل منه، والثاني، قال: قال مسلم: حدثنا شجاع بن مخلد، حدثنا يحيى بن أبي زائدة، حدثنا الأعمش، عن مسلم، عن مسروق، عن عائشة، قالت: كان رسول الله ﷺ يقبل وهو صائم، ويباشر وهو صائم ولكنه كان أملككم لإربه (^٢).\nفيتلخَّص أن عند أبي عوانة الأنواع الأربعة من التعليقات، يوردها لأسباب، منها:\n١ - أن يكون للاختصار عند تقطيعه للحديث في أكثر من باب واحد، فيعلقه في الموضع الثاني، ويكون موصولًا عنده في الموضع الأول.\n٢ - أن يقصد به بيان اختلاف ألفاظ الناقلين، وقد يكون منها ما هو موصول عند صاحب الأصل، وقد يكون موصولًا عند غيره، وهذا يقع عنده حتى في الأحاديث الزائدة على ما عند صاحب الأصل كما في التعليق رقم (٧) من النوع الثالث.\n_________\n(^١) الحديث في صحيح مسلم -كتاب الصيام- باب جواز الصوم والفطر في شهر رمضان إلخ (٢/ ٧٨٨)، مستخرج أبي نعيم (ص ١٨٤ - ١٨٥)، من مصورة رقم: (٢٠٤٩).\n(^٢) كتاب الصيام -باب الرخصة في القبلة للصائم (ص ١٦٧ - ١٦٨) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":333},{"text":"٣ - أن يقصد به بيان اختلاف الرواة في الإسناد، كما في التعليق رقم (٨) من النوع الثالث، وهذا والذي قبله من باب الاختصار أيضًا، والمعلقات التي من النوع الرابع تدخل في هذا الباب فيما يظهر، والعلم عند الله.\n٤ - أن يكون الحديث ليس عنده، وهو مما أخرجه صاحب الأصل، أو لم يجد له سندًا يرتضيه، كأن يقع عنده بنزول، فيورده معلقًا عن بعض رواته، وهو في هذا يمثل ما ذكره الحافظ السخاوي من منهج المستخرجين (^١)، وكثير من المعلقات التي في النوع الثاني من هذا الباب.\n٥ - أن يكون التعليق لحديث هو عند صاحب الأصل معلول، كما في التعليق رقم (٦) من النوع الثاني، فكأنه بتعليقه له يشير إلى أنه معلول، والله أعلم.\n٦ - أن يكون ورد لبيان الشاهد، أو المتابع، كما في التعليق رقم (٣) من النوع الثاني، والتعليق رقم (٤) من النوع الثالث.\n٧ - أن يكون فيه إرادة زيادة طرق الحديث، كما في التعليق رقم (٦) من النوع الثالث.\nوأما الحافظ أبو نعيم، فالتعليقان اللذان ذكرهما لبيان عدم وجود طريق صاحب الأصل عنده، فأوردهما معلقين عنه حتى لا يفوتاه، والعلم عند الله.\n_________\n(^١) انظر: فتح المغيث (١/ ٤٤).","vol":"مقدمة","page":334},{"text":"<span data-type='title' id=toc-67>المرسل:</span>\nوهو ما أضافه التابعي إلى النبي ﷺ، ويطلق أيضًا على المنقطع، وهو بهذا المعنى نوعان: جلي وخفي، فأما الجلي فكرواية الرجل عمن لم يعاصره، وأما الخفي فهو الذي يكون من معاصر لم يلق من حدث عنه (^١)، فأما المرسل بالمعنى الأول، فمنه عند الثلاثة (مسلم، وأبي عوانة، وأبي نعيم) في القسم الموافق لهذه المقارنة من مسند أبي عوانة، ما ورد عقب حديث جابر ابن عبد الله في إثم مانع الزكاة: قال أبو الزبير: سمعت عبيد بن عمير يقول: قال رجل: يا رسول الله، ما حق الإبل؟ قال: \"حلبها على الماء، وإعارة دلوها، ومنيحتها، وحمل عليها في سبيل الله\" (^٢).\nوالظاهر أن الإمام مسلم أورده ليبين الاختلاف على أبي الزبير في هذه الجملة، فقد أورد عقبة طريق عبد الملك بن عمير الذي جاءت الجملة موصولة، وهو اختلاف لا يضر إذ ورد من أوجه أخرى ما يشهد لوصله، كما بُيِّن في التحقيق.\nوأورد أبو عوانة بعض المواضع، وهي ثلاثة، كلها طرق لحديث واحد، وفيها: عن أبي سلمة، أن النبي ﷺ كان يرغب في قيام رمضان من غير أن يأمر\n_________\n(^١) نزهة النظر (ص ٤٣)، تدريب الراوي (١/ ١٩٥ - ١٩٦، ٢/ ٢٠٥).\n(^٢) كتاب الزكاة -باب إثم مانع الزكاة (٢/ ٦٨٥)، والحديث رقم ٣٣٧٨ عند أبي عوانة وص ٨١ من مصورة ٢٠٤٨ من مستخرج أبي نعيم.","vol":"مقدمة","page":335},{"text":"بعزيمة، الحديث (^١)، من طريقين، والثالث: عن حميد، عن النبي ﷺ، قال بمثله (^٢)، أوردها لبيان الاختلاف على مالك في إسناد الحديث، وأما ما رواه بإسناده عن عبد الله بن عمير، أن رسول الله ﷺ قال: \"لئن سلمت إلى القابل لأصومن يوم التاسع\" (^٣)، فهو مما حققت أنه سقط من النسختين ذكر ابن عباس في الإسناد، وأن الصحيح على ما في إتحاف المهرة أنه مسند من مسند ابن عباس، كما رواه مسلم وأبو نعيم.\nوالمرسل الجلي على حسب الإطلاق الثاني، هو المنقطع، وقد ذكر ابن الصلاح عدة مواضع في صحيح مسلم وقع فيه ما رآه من هذا النوع ليس منها شيء في قسم هذه المقارنة، والذي عليه الجمهور أنها من قبيل المتصل الذي في سنده جهالة، فإن الإمام مسلمًا يقول فيها: حُدثت، أو حدثني صاحب لنا، أو غير واحد (^٤)، وليس في المستخرجين شيء من هذا القبيل وفق ما في قسم هذه المقارنة.\nوأما المرسل الخفي، فقد ذُكر في النص المحقق في حديث أبي قتادة الأنصاري، أن الإمام البخاري قال: لا يعرف لعبد الله بن معبد الزماني سماع من\n_________\n(^١) الحديث رقم: (٣٢٦٢، ٣٢٦٤).\n(^٢) الحديث رقم: (٣٢٦٧).\n(^٣) الحديث رقم: (٣٢٢٠).\n(^٤) انظر: صيانة صحيح مسلم (٧٦ - ٨١)، النكت على كتاب ابن الصلاح (٣٤٨ - ٣٥٤).","vol":"مقدمة","page":336},{"text":"أبي قتادة، والحديث عند مسلم، وخرجه المخرِّجان، فهذا الحديث يكون من قبل المرسل الخفي على مذهب الإمام البخاري الذي يشترط في الإسناد المعنعن معرفة اللقاء بين المتعاصرين، بخلاف مذهب الإمام مسلم، وقد ذُكر هنالك أن متن الحديث له شواهد، وأن سماع عبد الله من أبي قتادة ممكن (^١).\nوحديث أبي سعيد الخدري: \"من صام يوما في سبيل الله باعده الله عن النار سبعين خريفًا\" برواية النعمان بن أبي عياش (^٢)، وهو عند مسلم، والمخرِّجين، وقد ذكر مسلم في المقدمة في معرض إلزامه لمخالفه في مسألة الإسناد المعنعن أن النعمان بن أبي عياش، من جملة التابعين الذين لم يعرف عنهم سماع عُلم من أبي سعيد الخدري في رواية بعينها، وهو من صحيح الأسانيد، فلو ثبت ما ذكره لكان مثل الأول، (أي مرسل خفي عند البخاري، ومسند عند مسلم) لكن استدرك عليه الأئمة المتأخرون بإثبات سماع النعمان بن أبي عياش من أبي سعيد الخدري في أسانيد عند الإمام مسلم نفسه في الصحيح وقعت ضمن الأحاديث (^٣).\nالثالث ما ذكره الحافظ أبو عوانة من الأحاديث الزوائد، وهو حديث أبيّ بن كعب، من رواية أبي رافع الصائغ عنه، فقد ذكر الإمام مسلم مثل\n_________\n(^١) انظر الحديث رقم: (٣٠٤٣).\n(^٢) الحديث رقم: (٣٠٣٦ - ٣٠٣٨).\n(^٣) انظر: السنن الأبين في المحاكمة بين الأحمدين في السند المعنعن (ص ١٥٢ - ١٥٨)، النكت على كتاب ابن الصلاح (٢/ ٥٩٦ - ٥٩٨).","vol":"مقدمة","page":337},{"text":"كلامه المتقدم في الحديث السابق، في أبي رافع عن أبي بن كعب، ولعله من أجله تردد أبو عوانة في صحة الإسناد (^١)، فهذا أيضًا إن ثبت ما قاله الإمام يكون من قبيل المرسل الخفي عند البخاري، مسند عند مسلم.\nفالخلاصة أن المرسل بالمعنى الأول ليس من مادة الكتابين تبعا للأصل، إلا ما قد يذكر لبيان اختلاف الرواة في إسناد الحديث، وأبو عوانة يزيد في ذلك بيانًا حيث يذكر الاختلاف في المواضع التي أهمل ذكرها صاحب الأصل، وأما بمعنى المنقطع فليس منه في قسم المقارنة من كتابي الصوم والزكاة شيء، وأما المراسيل الخفي إرسالها فقد تقع عندهما تبعا للأصل، بناء على اختلاف الإمامين البخاري ومسلم في الإسناد المعنعن.\n\n<span data-type='title' id=toc-68>المطلب الثاني: علم رواة الحديث في الكتابين:</span>\nإن كتب رواية الحديث تمثل مصدرًا من مصادر علم رواة الحديث، وذلك بما يقع فيها على سبيل التبعية جملٌ من أقوال الحفاظ في فنون هذا العلم، مثل التعديل والتجريح لرواة الحديث، وبيان الإخوة من الرواة، وبيان الوحدان، وبيان الأسماء والكني، وغير ذلك، والكتابان بصفتهما كتابان من كتب الرواية، تشتمل على شيء من هذا العلم، وهو كالتالي:\n* الجرح والتعديل.\n* بيان الإخوة من الرواة.\n_________\n(^١) الحديث رقم: (٣٣٠٠).","vol":"مقدمة","page":338},{"text":"* بيان الكني والأسماء والنسب، وعليها تكون المقارنة في هذا المطلب.\n\n<span data-type='title' id=toc-69>الجرح والتعديل في الكتابين:</span>\nذكر الحافظ أبو عوانة في كتابه أقوالًا في الجرح والتعديل تلقاها الحفاظ الذين جاءوا بعده في كتبهم المصنفة في هذا الفن، ومما ورد منها في القسم المخصص لهذه المقارنة من كتابي الصوم والزكاة:\n١ - قال يحيى قال: \"يحيى بن صالح الوحاظي حسن الحديث، ولكنه صاحب رأي، وهو عديل محمد بن الحسن إلى مكة، وأحمد بن حنبل لم يكتب عنه\"، ذكره عقب الحديث رقم: (٣٠٧٣)، ونقله الحافظ المزي في ترجمة يحيى بن صالح الوحاظي (^١).\n٢ - قال: عبد ربه بن سعيد أعز إخوته حديثًا، ذكره عقب الحديث رقم: (٣٠٧٣)، نقله عنه الحافظ ابن حجر في تهذيب التهذيب (^٢).\n٣ - قال عن شيخه درست بن سهل التستري: كان حافظًا، ذكره في حديث رقم: (٣٣٠١).\n٤ - ذكر عن بكار بن قتيبة توثيقًا لشيخ شيخه عبد الله بن جعفر المخرمي في إسناد الحديث رقم: (٣٣٢٠)، فنقله الحافظ ابن حجر في\n_________\n(^١) تهذيب الكمال (٣١/ ٣٧٩).\n(^٢) (٦/ ١٢٧).","vol":"مقدمة","page":339},{"text":"تهذيب التهذيب في ترجمة عبد الله المخرمي (^١).\nوأما الحافظ أبو نعيم فلم أقف له على كلام في الجرح والتعديل وفق القسم الموافق للقسم المحقق، لكنه ذكر في مقدمة الكتاب (٢٩١) راويًا ضعيفًا (^٢).\n\n<span data-type='title' id=toc-70>بيان الإخوة من الرواة:</span>\nورد عند الحافظ أبي عوانة بيان أن عبد ربه بن سعيد، ويحيى ابن سعيد، وسعد بن سعيد إخوة، ذكره عقب الحديث رقم: (٣٠٣٧)، وليس شيء من ذلك عند الحافظ أبي نعيم في القسم الذي تحت هذه الدراسة.\n\n<span data-type='title' id=toc-71>بيان الكني والأسماء والنسب:</span>\nهذا البيان قد يكون من الراوي، وليس الحديث مسموعًا له كذلك، فحينئذ يشترط أن يأتي بـ (هو)، أو (يعني) ليميز ذلك (^٣)، وقد يأتي البيان من الرواية نفسها، وفي كلا الأمرين، الفائدة حاصلة، فمما وقع عند الحافظ أبي عوانة من ذلك:\n١. بيان كنية عبد الله بن عبد الرحمن بن معمر الأنصاري، قال: وهو أبو طوالة، وهو مشهور بهذه الكنية، والظاهر أن البيان من شيخ المصنف أو من شيخ\n_________\n(^١) (٥/ ١٧٣).\n(^٢) انظر (ص ٨٠ - ٢٨٣) من مستخرجه بتحقيق د. مقبل الرفيعي، وقد أفردت في كتاب الضعفاء له.\n(^٣) انظر: فتح المغيث (٣/ ١٨٨).","vol":"مقدمة","page":340},{"text":"شيخه، كما يظهر من رواية ابن عبد البر للحديث من طريق شيخ المصنف (^١).\n٢. بين اسم موسى بن طارق الذي ورد مهملًا في الإسناد عنده، فقال: يعني ابن طارق (^٢).\n٣. بيان كنية عبيد الله بن الأخنس، قال في إسناد الحديث رقم: (٣٢١٢): وحدثنا أبو محمد عبد الله بن محمد المقرئ ببغداد، حدثنا روح، حدثنا أبو مالك عبيد الله بن الأخنس.\n٤. بيان كنية حاجب بن عمر، قال في الإسناد: حدثنا أبو خشينة، حاجب بن عمر (^٣).\nوأما الحافظ أبو نعيم فقد ذكر الدكتور مقبل الرفيعي أن من فوائد الاستخراج في كتابه ما يقع من التعريف ببعض الرواة بذكر كناهم، أو أنسابهم (^٤)، فمن ذلك: حديث حمزة الأسلمي، وفيه: أخبرني عمرو ابن الحارث، عن محمد بن عبد الرحمن، هو أبو الأسود، على حين ورد عند مسلم وأبي عوانة بذكر كنيته فقط (^٥).\n_________\n(^١) انظر الحديث رقم: (٣٠٧١)، والتمهيد (١٧/ ٤١٩).\n(^٢) الحديث رقم: (٣٠٨٧).\n(^٣) الحديث رقم: (٣٢٢٣).\n(^٤) انظر: (ص ٢٥).\n(^٥) صحيح مسلم -كتاب الصيام- باب التخيير في الصوم والفطر في السفر (٢/ ٧٩٠)، مستخرج أبي نعيم -كتاب الصيام- باب الصوم والإفطار في السفر (ص ١٨٧) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":341},{"text":"<span data-type='title' id=toc-72>المبحث الثامن: ما اشتمل عليه الكتابان من فوائد الاستخراج</span>\nذكر عدد من الحفاظ المتأخرين فوائد الاستخراج، وقال السخاوي إنه أورد منها نحو العشرين (^١)، وأوصلها الدكتور مقبل الرفيعي إلى ستة وعشرين (^٢)، وسأقتصر في هذه الدراسة على ما وقع من تلك الفوائد في الكتابين أو أحدهما.\n\n<span data-type='title' id=toc-73>١ - العلو:</span>\nوهو أصل مقصود أصحاب المستخرجات كما قال الحافظ ابن حجر (^٣)، وفائدته تكمن في أن طلبه من سنة سلف هذه الأمة، وثانيًا احتمال الخطأ من الإسناد العالي أقل منه من الإسناد النازل، لقلة الوسائط في الأول دون الثاني، ومن أجل تحصيل هذه الفائدة كثرت الكتب المستخرجات على صحيح مسلم، قال الذهبي في ترجمة الإمام مسلم:\n\"ليس في صحيح مسلم من العوالي إلا ما قل، كالقعني، عن أفلح ابن حميد، ثم حديث حماد بن سلمة، وهمام، ومالك، والليث، وليس في الكتاب حديث عال لشعبة، ولا للثوري، ولا لإسرائيل، وهو كتاب نفيس كامل في معناه، فلما رآه الحفاظ أعجبوا به، ولم يسمعوه لنزوله، فعمدوا إلى\n_________\n(^١) انظر: فتح المغيث (١/ ٤٦ - ٤٧).\n(^٢) انظر: مستخرج أبي نعيم بتحقيقه: (١/ ٨٢ - ١٠٠).\n(^٣) النكت على كتاب ابن الصلاح (١/ ٢٩٣).","vol":"مقدمة","page":342},{"text":"أحاديث الكتاب فساقوها من مروياتهم عاليةً بدرجة وبدرجتين، ونحو ذلك، حتى أتوا على الجميع هكذا، وسموه \"المستخرج على صحيح مسلم\" (^١).\nوأجل أنواع العلو هو القرب من رسول الله ﷺ بإسناد صحيح، وهو المسمى العلو المطلق، فأعلى ما وقع لأبي عوانة من ذلك الأحاديث الرباعيات، وهي التي كانت الواسطة بينه وبين رسول الله ﷺ أربع وسائط، ومن أمثلة هذا النوع:\n١ - الحديث رقم: (٣٠٢٥)، قال أبو عوانة: حدثنا علي بن حرب، حدثنا أبو معاوية، عن أبي إسحاق الشيباني، عن ابن أبي أوفى، قال: كنا مع النبي ﷺ في سفر فقال لرجل: \"انزل فاجدح لنا\" الحديث.\n٢ - الحديث رقم: (٣٠٥٠)، قال أبو عوانة: حدثنا أبو أمية، حدثنا الأنصاري، حدثنا حميد، عن أنس، قال: سافرنا مع رسول الله ﷺ في رمضان، صام قوم وأفطر آخرون، فلم يعب الصائم على المفطر، ولا المفطر على الصائم.\n٣ - الحديث رقم: (٣١٨٧)، قال أبو عوانة: حدثنا أبو عبيد الله، حماد بن الحسن الوراق، حدثنا حماد بن مسعدة، عن يزيد ابن أبي عبيد، عن سلمة بن الأكوع، أنَّ النبي ﷺ أمر رجلًا من أسلم\n_________\n(^١) سير أعلام النبلاء (١٢/ ٥٦٨ - ٥٦٩).","vol":"مقدمة","page":343},{"text":"يؤذن في الناس يوم عاشوراء: \"من كان صائمًا فليتم صومه، ومن أكل فلا يأكل شيئًا، وليتم صومه\".\n٤ - الحديث رقم: (٣١٨٨): حدثنا إسحاق بن سيار، حدثنا أبو عاصم، عن يزيد، عن سلمة، أن النبي-ﷺ أمر رجلًا ينادي يوم عاشوراء ....\n٥ - الحديث رقم: (٣١٨٩): حدثنا ابن الجنيد، وعباس بن محمد، قالا: حدثنا أبو عاصم بإسناده، أن النبي ﷺ بعث رجلًا يوم عاشوراء ينادي في الناس: \"من كان أكل فلا يأكل بقية يومه، ومن كان لم يأكل فليصم بقية يومه\"، فأبو عوانة في هذه الأحاديث صار من طبقة التي تلي تبع الأتباع، وهذه الأحاديث هي أيضًا عند الإمام مسلم من الرباعيات، وهي أعلى ما عنده في الصحيح (^١).\nوأما أبو نعيم فأعلى ما عنده في القسم الذي تحت هذه الدراسة السداسيات، وعنده جملة منها.\nمنها جميع طرقه لحديث ابن أبي أوفى المتقدم، ما عدا طريق شعبة (^٢)، وكذلك طرق الحديث الثاني المتقدم، وهو حديث أنس (^٣)، ويمكن أن يكون\n_________\n(^١) انظر: غنية المحتاج في ختم صحيح مسلم بن الحجاج (ص ٣٩).\n(^٢) (ص ١٦١ - ١٦٣)، من مصورة رقم: (٢٠٤٩) تحت باب في وقت الإفطار.\n(^٣) (ص ١٨٤ - ١٨٥) من مصورة رقم: (٢٠٤٩)، تحت باب الصوم والإفطار في السفر.","vol":"مقدمة","page":344},{"text":"له بعض الخماسيات في مواضع أخرى من الكتاب، فهي أعلى ما يمكن له من الأحاديث، وذلك حيث يكون الحديث عند مسلم من الرباعيات، فوافقه أبو نعيم في الإسناد عاليا بدرجتين، فيكون كأنه سمع من مسلم.\nوأما عكسه، وهو أنزل ما وقع لهما فلأبي عوانة الحديث رقم: (٣٠٩٥)، وهو من تساعياته؛ ولأبي نعيم الحديث نفسه من طريق أبي بكر الطلحي، حدثنا عبيد بن غنام، نا أبو بكر بن أبي شيبة، حدثنا الحسن ابن موسى الأشيب، حدثنا شيبان، عن يحيى بن أبي كثير، عن أبي سلمة، أن عمر بن عبد العزيز أخبره أن عروة بن الزبير أخبره أن عائشة أم المؤمنين أخبرته أن رسول الله ﷺ كان يقبلها وهو صائم، وهو من عشارياته، على أنه هو فيه عال نسبيًّا، لأنه لو رواه من طريق مسلم لكانت الوسائط إحدى عشرة (^١).\nوالنوع الثاني هو العلو النسبي، وهو القرب إلى إمام من أئمة الحديث، وهذا أكثر الأنواع وقوعًا في الكتابين، وقد تقدم أن الحافظ الذهبي ذكر أنه ليس في صحيح مسلم حديث عال عن شعبة، ولا عن الثوري، ولا عن إسرائيل، فهؤلاء وأمثالهم يكون حديثهم عند الحافظين عاليًا، يكون عند أبي عوانة عاليًا بدرجة حيث يساوي مسلمًا في عدد الوسائط بينه وبينهم، ويكون عند أبي نعيم عاليًا بدرجتين، كأنه سمع من مسلم، وفيما يلي ذكر بعض أسانيد المخرِّجين العالية إلى هؤلاء الأئمة.\n_________\n(^١) باب الرخصة في القبلة للصائم: (ص ١٦٩) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":345},{"text":"حميد الطويل:\nعند أبي عوانة إسناد واحد يعلو به عنه في قسم هذه الدراسة من كتابي الصوم والركاة، وهو أبو أمية، عن الأنصاري، عنه، وهذا الإسناد فيه مساواة لأبي عوانة مع مسلم، فإن من أسانيده العالية إلى حميد: ابن أبي شيبة، عن لأبي خالد الأحمر، عنه، وأما أبو نعيم فعنده في قسم الدراسة: أبو بكر بن خلاد، عن الحارث بن أبي أسامة، عن عبد الله بن بكر عنه، وفيه علو له بدرجتين، لأنه لو رواه من طريق مسلم، لكانت الوسائط بينه وبين حميد خمسة: أبو أحمد الجلودي، وإبراهيم بن محمد بن سفيان، ومسلم، ثم اثنان بين مسلم وحميد.\nالأعمش:\nأسانيد أبي عوانة إليه:\n١ - علي بن حرب، عن أبي معاوية الضرير عنه.\n٢ - علي بن حرب، عن يعلى بن عبيد عنه.\n٣ - أبو علي الزعفراني، عن عبيدة بن حميد عنه.\n٤ - الحسن بن علي بن عفان، عن عبد الله بن نمير عنه، فبينهما واسطتان مثل ما عند مسلم.\nولأبي نعيم إلى الأعمش في قسم الدراسة أبو بكر الطلحي، عن عبيد ابن غنام، عن أبي بكر بن أبي شيبة، عن وكيع، عنه؛ والطلحي، عن أبي حصين، عن يحيى الحماني، عن أبي معاوية عنه، فيعلو بدرجة عما لو رواه","vol":"مقدمة","page":346},{"text":"من طريق مسلم.\nشعبة:\nأسانيد أبي عوانة إليه:\n١ - يونس بن حبيب، عن أبي داود الطيالسي، عنه.\n٢ - محمد بن إسماعيل الصائغ، والصاغاني، وإبراهيم بن مرزوق، كلهم عن روح، عنه.\n٣ - الصاغاني، عن أبي النضر، هاشم بن القاسم، عنه.\n٤ - الصاغاني، عن يحيى بن أبي بكير، عنه.\n٥ - أبو قلابة الرقاشي، عن عبد الصمد بن عبد الوارث، عنه، فساوى مسلمًا في عدد الوسائط إلى شعبة، قد ذكر الحافظ السيوطي أن حديث شعبة لم يقع في الكتب الستة بعلو إلا في كتاب البخاري، وأبي داود، حيث كان بينهما وبينه رجل واحد (^١).\nوأما التي للحافظ أبي نعيم إليه، فمنها:\n١ - أبو الشيخ الإصفهاني، عن يونس بن حبيب، عن أبي داود الطيالسي عنه.\n٢ - فاروق الخطابي، عن أبي مسلم الكشي، عن سليمان ابن حرب، وعمرو بن مرزوق عنه.\n_________\n(^١) تدريب الراوي (٢/ ١٧٠).","vol":"مقدمة","page":347},{"text":"٣ - فاروق الخطابي، عن أبي مسلم الكشي، عن أبي الوليد الطيالسي عنه.\n٤ - أبو بكر بن خلاد، عن الحارث بن أبي أسامة، عن روح عنه.\n٥ - حبيب بن يحيى، عن أبي يوسف الفارسي، عن سليمان ابن حرب عنه.\nفالوسائط بينهما ثلاثة، ولو روى من طريق مسلم إليه لكانت خمسة: أبو أحمد الجلودي، وإبراهيم بن محمد بن سفيان، ومسلم، ثم اثنان بينه وبين شعبة.\nالثوري:\nمن أسانيد أبي عوانة إليه:\n١ - علي بن حرب، عن القاسم بن يزيد الجرمي عنه.\n٢ - أحمد بن أبي رجاء، عن وكيع عنه.\n٣ - أبو أمية، عن عبيد الله بن موسى عنه.\n٤ - الدبري، والسلمي، وعبد الرحمن بن بشر، وأبو الأزهر، كلهم عن عبد الرزاق عنه.\n٥ - الحسن بن عفان، عن يحيى بن آدم عنه، فتساوت عدد الوسائط عنده وعند مسلم، ولو رواه من طريقه لزادت بواحدة.\nومما عند أبي نعيم: الطبراني، عن الدبري، عن عبد الرزاق عنه، يعلو","vol":"مقدمة","page":348},{"text":"في هذا الإسناد بدرجتين، كأنه سمع من مسلم، والثاني، أبو الشيح، عن سليمان بن أيوب، عن زهير بن محمد بن قمير المروزي، عن عبد الرزاق عنه، يعلو في هذا الإسناد بدرجة.\nابن جريج:\nعند أبي عوانة الأسانيد التالية إليه:\n١ - يوسف بن مسلَّم، عن حجاج بن محمد المصيصي الأعور عنه.\n٢ - الدبري، والسلمي، وعبد الرحمن بن بشر، وأبو الأزهر، كلهم عن عبد الرزاق عنه.\n٣ - الصاغاني، وعباس الدوري، عن روح عنه.\n٤ - قربزان، وعبد الرحمن بن بشر، عن يحيى القطان عنه.\nفهذه مما ساوى مسلمًا فيها إلى ابن جريج.\nوعند أبي نعيم:\n١ - الطبراني، عن الدبري، عن عبد الرزاق عنه.\n٢ - محمد بن بركة، عن يوسف بن مسلَّم، عن حجاج عنه.\n٣ - ابن خلاد، عن الحارث بن أبي أسامة، عن روح عنه.\nفهذه مما علا فيها بالنسبة لمسلم بدرجتين.\nابن عيينة:\nوقد لقي أبو عوانة عددًا من تلاميذه، منهم علي بن حرب، وأبو علي الزعفراني، وشعيب بن عمرو، ويعقوب بن إسحاق الحضرمي،","vol":"مقدمة","page":349},{"text":"وعمر بن سهل المصيصي، وسعدان بن نصر، وأحمد بن شيبان الرملي، ويونس بن عبد الأعلى، فساوى الإمام مسلمًا في الرواية عن ابن عيينة من طرقهم، وحصلت له الروايات بالبدل عليا بدرجة، وأما أبو نعيم فله إسناد واحد في قسم هذه الدراسة يعلو فيه بالنسبة للرواية عن ابن عيينة بدرجتين، وهو: أحمد بن جعفر بن حمدان بن مالك، عن عبد الله بن شيرويه عنه، والآخر الذي أكثر عنه في المستخرج إلى ابن عيينة، هو أبو علي الصواف، عن بشر بن موسى، عن الحميدي، عن سفيان، يعلو فيه بدرجة.\nوهناك أمثلة أخرى، وفيما ذكرته كفاية، وقد لا يحصل لأبي عوانة في بعض رواياته عن بعض الأئمة العلو، مثل مالك، وهشيم، وحماد بن زيد، والليث بن سعد، فإنه ما أدرك أحدًا من أصحابهم، بخلاف الإمام مسلم، الذي أدرك يحيى بن يحيى التميمي، وهو يروي عن مالك، وهشيم، وأدرك أبا الربيع الزهراني، وقتيبة، وهما من تلاميذ حماد بن زيد؛ وقتيبة، ومحمد ابن رمح من تلاميذ الليث، وقد أدركهما مسلم، فكل هؤلاء رواية أبي عوانة من طريقهم ليس فيها علو بالنسبة لما لو رواها من طريق مسلم عنهم، فلا يحصل له بالاستخراج لحديثهم فائدة العلو، وعنده عدد من هذا القبيل، وأما الحافظ أبو نعيم فلم أقف له على طريق خرَّجها لا يحصل له فيها علو بالنسبة لروايته لها من طريق مسلم على الأقل بدرجة، ومن ثم كانت فائدة العلو بالاستخراج أكثر عنده منها عند الحافظ أبي عوانة، والله أعلم.\nوالنوع الثالث هو العلو المعنوي: وهو الذي يرجع إلى صفة الراوي","vol":"مقدمة","page":350},{"text":"التي تعتبر عند الترجيح، كأن يكون أفقه، أو أحفظ، أو أتقن، أو أضبط، أو أكثر مجالسة للمروي عنه، أو أقدم سماعًا من غيره، أو وفاة (^١)، وفائدة هذا النوع في الاستخراج أنه يعطي الأصل خصلة من خصال الترجيح المعتبرة عند التعارض، واقتصرت في قسم التحقيق من كتابي الصوم والزكاة على ما يرجع إلى الأوصاف الأولى، دون ما يتعلق بقدم السماع، أو الوفاة، فإن الأول يفقد الأهمية في غير الشيوخ المختلطين، وسيأتي الكلام عليهم، والثاني تركته مخافة الطول ثم إنه قد نازع فيه بعض الحفاظ (^٢).\nوصورته أن يروي صاحب الأصل حديث إمام من أئمة الحديث ممن يجمع حديثه، عن بعض تلاميذه، فيأتي المستخرج فيخرج الحديث من طريق من وصف بكونه أثبت أو أضبط، أو أحفظ تلاميذ ذلك الإمام، فيحصل له بذلك العلو المعنوي، فمما وقع عند الحافظين من هذا النوع روايتهما أحاديث ابن عيينة من طريق الحميدي، فإنه وصف بكونه أثبت الناس في ابن عيينة، وأنه رئيس أصحابه، وكان البخاري إذا وجد الحديث عنده لا يعدوه إلى غيره (^٣)، وكذلك أحاديث ابن جريج من طريق حجاج بن محمد المصيصي الأعور، وكان أثبت الناس فيه (^٤)، وكذلك أصبغ بن الفرج، عن\n_________\n(^١) فتح المغيث (٣/ ٣٥٣ - ٣٥٤).\n(^٢) انظر: فتح المغيث (٣/ ٣٥٦ - ٣٥٧).\n(^٣) انظر: الجرح والتعديل (٥/ ٥٧)، تهذيب التهذيب (٥/ ٢١٥ - ٢١٦).\n(^٤) انظر: شرح علل الترمذي (٢/ ٦٨٢).","vol":"مقدمة","page":351},{"text":"ابن وهب، قال ابن أبي حاتم: كان أجل أصحاب ابن وهب (^١)، وكذلك أيوب السختياني، في ابن سيرين (^٢).\nومنه أن يكون الحديث عند المستخرج من طريق من وصف بكونه مقدم على من عند صاحب الأصل في شيخهما، مثل ما قدم حبيب بن شهيد في ابن سيرين على هشام بن حسان (^٣)، وهذا كثير يميزه طبقات الرواة عن الأئمة.\n\n<span data-type='title' id=toc-74>٢ - كثرة الطرق</span>\nموضوع الاستخراج يقتضي بالأصالة زيادة الطرق على ما عند صاحب الأصل، وذلك أن المستخرج كلما روى طريقًا التقى مع صاحب الأصل فيمن فوقه ولو بدرجة، فقد ضم شخصًا آخر، فأكثر مع الذي روى مصنف الأصل عنه (^٤)، وأهمية هذه الفائدة من وجهين:\nالأول: أنها تفيد في الترجيح عند المعارضة.\nالثاني: أن بها يحصل تقوية للضعيف، ومن ينحط حديثه عن درجة الصحيح لذاته، وتزيد أهمية هذه الفائدة كلما بعد موضع الالتقاء من رأس الإسناد كما سبق تقريره في مطلب تحقيق شرط الاستخراج.\n_________\n(^١) الجرح والتعديل (٢/ ٣٢١).\n(^٢) شرح علل الترمذي (٢/ ٦٨٩).\n(^٣) انظر: تهذيب التهذيب (٢/ ١٨٦).\n(^٤) تدريب الراوي (١/ ١١٥ - ١١٦).","vol":"مقدمة","page":352},{"text":"وفي الجملة الحافظ أبو نعيم أكثر زيادة للطرق من الحافظ أبي عوانة، إلا أنهما اختلفا في كثرة تلك الزيادة بالنسبة لطبقة موضع الالتقاء مع الإمام مسلم منه، كما يتضح من الجدول (^١):\n\nالطرق عند أبي عوانة … الطرق عند أبي نعيم … طبقة موضع الإلتقاء من الإمام مسلم\n٧ … ١٣٠ … ١\n٢٠٩ … ٢٧٩ … ٢\n٢٣٧ … ١٨٥ … ٣\n٧٨ … ١٢ … ٤\n٩ … ١ … ٥\n١ … ١ … ٦\n٥٤١ … ٦٠٨ … المجموع\n\nفظهر من هذا الجدول أن أكثر الطرق التي زادها أبو عوانة، وهي قريب من نصف ما عنده؛ كان موضع الالتقاء مع الإمام مسلم بثلاث طبقات منه، أي في شيخ شيخ شيخه، وهي طبقة أمثال شعبة، وابن جريج، والأوزاعي، ويحيى بن أبي كثير أحيانًا، على حين كان أكثر ذلك عند أبي نعيم، وهو قريب من النصف أيضًا، بطبقتين أي في شيخ شيخه، وهي\n_________\n(^١) هذه الإحصائية نتيجةُ دراسةِ هذه المقارنة من حديث رقم: (٣٠٠٩ - ٣٤٠٧) من كتابي الصوم والزكاة.","vol":"مقدمة","page":353},{"text":"طبقة أمثال عبد الرزاق، وابن عيينة، ومالك، وأيضًا قد زاد أبو عوانة في الطبقة الثانية أكثر مما زاد أبو نعيم في الطبقة الثالثة، ونسبة ما زاد أبو عوانة في الطبقة الأولى، وهي طبقة شيوخ مسلم، ٥ % مما زاد أبو نعيم في هذه الطبقة.\nوفائدة هذا الإحصاء هي الوقوف على ما سبق تقريره من أن الغالب في الاستخراج عند أبي عوانة أن يتأخر عنده موضع الالتقاء، وأن زيادة الطرق ثَم أكثر فائدة مما لو كانت قريبة من طرفه الذي فيه مصنف الأصل، وقد يصل في ذلك إلى طبقة التابعين، كما نص السيوطي على ذلك (^١)، ومن أمثلة ذلك زياداته لطرق حديث أبي سعيد الخدري: \"ليس فيما دون خمسة أوسق صدقة\"، من غير طريق يحيى بن عمارة الذي اشتهر برواية الحديث عن أبي سعيد (^٢)، فمثل هذا يجعل الحديث مشهورًا من طبقة التابعين، وهو مما يفيد في الترجيح، وكذلك استخراجه لحديث عائشة، أن معاذة العدوية سألتها: أكان رسول الله ﷺ يصوم ثلاثة أيام من كل شهر، الحديث، ففيه رفع التفرد عن عبد الوارث بن سعيد، حيث تابعه شعبة عند أبي عوانة، فكان موضع الالتقاء بثلاث طبقات من الإمام مسلم، بخلافه عند أبي نعيم الذي كان الموضع عنده بطبقتين (^٣)، والله أعلم.\n_________\n(^١) انظر: تدريب الراوي (١/ ١١٦).\n(^٢) انظر من حديث رقم (٣٣٥٣ إلى ٣٣٥٧).\n(^٣) الحديث رقم: (٣١٧٤)، ومستخرج أبي نعيم (ص ٢٣٩)، من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":354},{"text":"وأما ما يحصل بهذه الفائدة من تقوية الرواة المتكلم فيهم، فليس في القسم المخصص لهذه المقارنة منه إلا في مواضع يسيرة جدًّا، وذلك أن أغلب الرواة المتكلم فيهم مما يتجاذب فيهم أقوال الحفاظ، بين التوثيق والتليين، ويغلب على ظن الباحث أن حديثهم لا ينحط عن أدنى حد الاحتجاج، ثم الغالب فيهم أن يكون الإمام مسلمًا أوردهم في موضع الاستشهاد، أو ذكر لهم متابعًا ممن هو مثلهم أو فوقهم، فبالتتبع المستعجل في هذا القسم اجتمع عندي واحد وعشرون موضعًا فيه راو متكلم فيه عند الإمام مسلم، وفي تلك المواضع إما أن يكون أورده في موضع الاستشهاد، أو المتابعة، ما عدا ستة مواضع، في اثنين منها توبع الراوي عند أبي عوانة، وفيما يلي تفصيلها:\nمعاوية بن صالح الحضرمي، أبو عبد الرحمن الحمصي (^١)، روى عن ربيعة بن يزيد، عن قزعة، عن أبي سعيد الخدري، في الصوم في السفر، وقد تكلم في حديثه عن أهل الشام، وهذا منه، توبع متابعة قاصرة عند أبي عوانة (^٢).\nعبد العزيز بن محمد الدراوردي، تكلم فيه من قبل حفظه، وقال الذهبي: لا ينحط حديثه عن درجة الحسن (^٣)، روى مسلم من طريقه\n_________\n(^١) انظر ترجمته تحت الحديث رقم: (٣٠٣٩).\n(^٢) الحديث رقم: (٣٠٤٠).\n(^٣) انظر ترجمته تحت الحديث رقم: (٣١١٠).","vol":"مقدمة","page":355},{"text":"حديث عائشة في قضاء أمهات المؤمنين صوم رمضان في شعبان، والحديث في موضع الاستشهاد عنده، إلا أن عنده زيادة تفرد بها عند مسلم، وأبي نعيم: وهي قول عائشة: فما تقدر أن تقضيه مع رسول الله ﷺ حتى يأتي شعبان، وتابعه يحيى بن أيوب الغافقي، ونافع بن يزيد عند أبي عوانة على أصل الحديث وذكر الزيادة (^١).\nطلحة بن يحيى التيمي المدني، روى حديث إفطاره ﷺ في صوم التطوع، عن عمته عائشة بنت طلحة، عن عائشة أم المؤمنين، وقد انفرد به، لكن له شواهد خارج الصحيح، والمستخرجين، ذُكرت في قسم التحقيق (^٢).\nالضحاك بن عثمان الحزامي المدني، روى حديث عبد الله بن أنيس في ليلة القدر ليلة ثلاث وعشرين، خالف في لفظ الحديث من هو أولى منه ثقة كثرة، فأورد أبو عوانة طريقًا آخر توضح أن الحديث معلول (^٣).\nيزيد بن كيسان: روى عن أبي حازم، عن أبي هريرة حديث ليلة القدر وعلامتها، توبع خارج الصحيح والمستخرجين، كما ذكرت في التحقيق (^٤).\nمخرمة بن بكير: تكلم في سماعه من أبيه، وعيب على مسلم إخراج حديثه عن أبيه، روى عن أبيه، عن عراك، عن أبي هريرة حديث: ليس في\n_________\n(^١) انظر حديث رقم: (٣١١١، ٣١١٢).\n(^٢) انظر الحديث رقم: (٣٠٦٢).\n(^٣) انظر الحديث رقم: (٣٣١٨ - ٣٣٢٠).\n(^٤) انظر الحديث رقم: (٣٣٢٣، ٣٣٢٤).","vol":"مقدمة","page":356},{"text":"العبد صدقة إلا صدقة الفطر، الجزء الأول من الحديث في موضع الاستشهاد، والزيادة يشهد لها أحاديث أخرى كما بينت في التحقيق.\nفهذه جملة ما وقفت عليه، وليس عند أبي نعيم شيء من هذه المتابعات، ولو حصل له أن نزل في موضع الالتقاء كما فعل أبو عوانة في الأحاديث التي توبع فيها الراوي عند مسلم، لأتى هو أيضًا بمثل ما أتى به أبو عوانة، والله أعلم.\nوالكلام في الغالب في هؤلاء الرواة لا يحط حديثهم عن مرتبة الحسن، وكذا يتبين أن الإمام مسلم قد انتقى في الرواة وفي أحاديثهم.\n\n<span data-type='title' id=toc-75>٣ - بيان لفظ المتن المحال به عند صاحب الأصل:</span>\nوذلك بأن يروي صاحب الأصل الحديث ويحيل بلفظه على لفظ طريق آخر تقدم عنده، كأن يقول: بمثله، أو بنحوه، أو بمعناه، قال الحافظ ابن حجر: \"ذلك في كتاب مسلم كثير جدًّا\" (^١)، ويلتحق به بيان ألفاظ الأحاديث التي يسوق بعضها ثم يقتصر فيقول: وذكر الحديث، أو بهذا الإسناد، وأهمية هذه الفائدة أنه ربما يحيل صاحب الأصل، فيكون اللفظ المحال به يختلف عن اللفظ المحال عليه بالزيادة أو النقصان، خاصة إذا كانت الإحالة بقوله، بنحوه، أو بمعناه، فيستفاد ذلك من بيان صاحب المستخرج.\nوقد وقع عند الإمام مسلم في القسم الموافق لهذه المقارنة ستة وسبعون\n_________\n(^١) النكت على كتاب ابن الصلاح (١/ ٣٢٢).","vol":"مقدمة","page":357},{"text":"موضعًا أحال بلفظ الحديث أو قال فيه: وذكر الحديث، أو بهذا الإسناد، اشترك الحافظان أبو عوانة وأبو نعيم، في بيان اللفظ في خمسة وعشرين موضعًا، وانفرد أبو عوانة ببيان ثمانية عشر موضعًا، وانفرد أبو نعيم ببيان اثني عشر موضعًا، وظل واحد وعشرون موضعًا غير مبين، فمن هذا الإحصاء نتوصل إلى أن نسبة عدم البيان ٢٨ %، وهي أقل من الثلث، ونتوصل أيضًا إلى معرفة أن هذا البيان وقع في كتاب أبي عوانة أكثر منه في كتاب أبي نعيم.\n\n<span data-type='title' id=toc-76>٤ - تصريح المدلس بالسماع فيما هو عند مصنف الأصل بالعنعنة:</span>\nورد في الصحيحين أحاديث قوم وصفوا بالتدليس، وجعلوا في منزلة من لا يقبل ما رواه بالعنعنة حتى يرد تصريحه بالسماع في طريق من الطرق، وقد ذهب الحفاظ في عنعنة المدلسين في الصحيحين أو أحدهما إلى ثلاثة مذاهب:\nقبولها مطلقًا، تحسينًا للظن بصاحبي الصحيحين، بأنهما قد وقفا على التصريح بالسماع من جهة أخرى.\nالتوقف بناءً على أن بعض الأئمة يعللون أحاديث فيهما أو في أحدهما بتدليس رواتها.\nالتفصيل بين ما كان من تلك العنعنة في الأصول ووردت مورد الاحتجاج بها، وبين ما كان منها في المتابعات فيحتمل على أن يكون","vol":"مقدمة","page":358},{"text":"حصل التسامح في تخريجها (^١).\nويترجح القول الثالث بأن إخراجهما لتلك الأحاديث للاحتجاج يقتضي زوال علة التدليس عندهما، لأنه من شرط الصحة، وقد اشترطاها في كتابيهما، ونظير هذا قول ابن حبان في مقدمة صحيحه: \"فإذا صح عندي خبر من رواية مدلس أنه بين السماع فيه، لا أبالي أن أذكره من غير بيان السماع في خبره بعد صحته عندي من طريق آخر\" (^٢)، والفرق بين الصنيعين أن ابن حبان ذكر ذلك تنصيصًا وهو عند صاحبي الصحيحين مذكور ضمنًا في شرطهما، فمقتضى هذا التقرير قبول عنعنة المدلسين فيهما، لأن تلك العنعنة إما أن تكون في الأصول، فهي محمولة على ثبوت السماع تحقيقا لشرط الصحة، وإما أن تكون في المتابعات فتنجبر علة التدليس برواية الحديث من أوجه أخرى، إلا أن هذا الحمل ليس كالوقوف على التصريح بالسماع في تلك المواضع، لأنه ليس الخبر كالمعاينة، ومن هنا تدرك أهمية هذه الفائدة من الكتب المستخرجات.\nثم المدلسون في الصحيحين على مراتب، فمنهم من لم يوصف بذلك إلا نادرًا، وإطلاق التدليس عليهم فيه تجوز، ومنهم من قل تدليسه في\n_________\n(^١) انظر: السنن الأبين (ص ١٤٣ - ١٤٤)، النكت على كتاب ابن الصلاح (٢/ ٦٣٥ - ٦٣٦).\n(^٢) الإحسان بترتيب صحيح ابن حبان (١/ ١٦٢).","vol":"مقدمة","page":359},{"text":"جنب ما روى، أو كان لا يدلس إلا عن ثقة فقبل الأئمة تدليسه، ومنهم من أكثروا من التدليس وعرفوا به فلم يقبل منهم إلا ما صرحوا فيه بالسماع، وقد جمعهم الحافظ ابن حجر مرتبين على هذه الطبقات الثلاث (^١)، فتتبعت عنعنتهم في القسم الموافق لهذه المقارنة عند الإمام مسلم، واقتصرت على من ذكرهم الحافظ في المرتبة الثالثة في النكت فبلغت ثمانية وعشرين موضعًا، ولم أذكر منهم ابن شهاب الزهري، لأن الحافظ العلائي ذكر أن الأئمة قبلوا عنعنته (^٢)، وفي بعض تلك المواضع ورد التصريح بالسماع عند المستخرجين أو أحدهما، أو في موضع آخر إما عند صاحب الأصل أو عند غيره، أو كان ذلك في المتابعات، أو كان من رواية بعض النقاد ممن يميز ما دلسه مما سمعه، فذكرتها كلها إتمامًا للفائدة.\n- فمنهم الأعمش، سليمان بن مهران الأسدي الإمام، له عشرة مواضع، وهي:\nحديث عائشة في تعجيل الفطر والصلاة (^٣)، لم يصرح بالسماع في شيء من الطرق التي وقفت عليها، لكن من الرواة عنه حفص بن غياث\n_________\n(^١) النكت على كتاب ابن الصلاح (٢/ ٦٣٦ - ٦٤٤).\n(^٢) جامع التحصيل (ص ١٠٩).\n(^٣) صحيح مسلم، كتاب الصيام، باب فضل السحور، وتأكيد استحبابه واستحباب تأخيره، وتعجيل الفطر (٢/ ٧٧٢).","vol":"مقدمة","page":360},{"text":"عند الدارقطني في العلل، وقد ذكر الحافظ ابن طاهر، والحافظ ابن حجر بعده، أنه كان يميز بين ما دلسه الأعمش مما صرح فيه بالسماع، ومن أجل ذلك اعتمده البخاري في كثير من رواياته عن الأعمش، كما وضحت ذلك في التحقيق (^١).\nحديث أبي هريرة في النهي عن الوصال في الصوم (^٢)، الحديث من روايته عن أبي صالح، وهو من شيوخه الذين أكثر عنهم، وعنعنته عنه محمولة على السماع (^٣).\nحديث عائشة في القُبلة والمباشرة في الصوم، له موضعان فيه، الأول عن إبراهيم، عن الأسود وعلقمة عنها، والثاني، عن مسلم عن مسروق عنها، وفي كلا الموضعين ورد الحديث في المتابعات، فتابعه ابن عون عن إبراهيم، عن الأسود مسروق، وتابعه منصور عن إبراهيم عن علقمة، كلاهما عند الإمام مسلم (^٤).\nحديث حفصة في القبلة للصائم أيضًا، رواه عن مسلم، عن شتير ابن شكل عنها، تابعه منصور عن مسلم، عند الإمام مسلم أيضًا (^٥).\n_________\n(^١) انظر الحديث رقم: (٣٠١٠).\n(^٢) صحيح مسلم، كتاب الصيام، باب النهي عن الوصال في الصوم (٢/ ٧٧٤).\n(^٣) انظر الحديث رقم: (٣٠١٦).\n(^٤) صحيح مسلم، -كتاب الصيام- باب بيان أن القبلة للصائم ليست محرمة إلخ، (٢/ ٧٧٧ - ٧٧٨).\n(^٥) المصدر السابق (٢/ ٧٧٩).","vol":"مقدمة","page":361},{"text":"حديث ابن عباس فيمن ماتت أمه وعليها صوم، صرح بالتحديث عند أبي داود الطيالسي في المسند (^١).\nحديث أبي هريرة في النهي عن صوم يوم الجمعة منفردًا، شيخه فيه أبو صالح، ومن الرواة عنه عند مسلم حفص بن غياث (^٢).\nحديث ابن مسعود في صيام عاشوراء، تابعه زبيد عند مسلم (^٣).\nحديث عائشة: ما رأيت رسول الله ﷺ صام في العشر قط، من الرواة عنه حفص بن غياث، عند النسائي في الكبرى وغيره (^٤).\nحديث جابر بن عبد الله: \"إذا قضى أحدكم الصلاة في المسجد، فليجعل لبيته نصيبًا من صلاته، فإن الله جاعل في بيته ذلك خيرًا\" (^٥)، والحديث في موضع الاستشهاد عند مسلم، ثم هو من الأحاديث التي أخرجها ابن حبان بالعنعنة، وقد شرط على نفسه، ألا يخرج معنعَن المدلس إلا ما ثبت عنده من وجه آخر مصرحًا بالسماع (^٦).\n_________\n(^١) انظر الحديث رقم: (١١٨).\n(^٢) كتاب الصيام -باب كراهية صيام يوم الجمعة منفردًا (٢/ ٨٠١).\n(^٣) كتاب الصيام -باب صوم يوم عاشوراء (٢/ ٧٩٤).\n(^٤) انظر الحديث رقم: (٣٢٣١).\n(^٥) كتاب صلاة المسافرين وقصرها -باب استحباب صلاة النافلة في بيته، وجوازها في المسجد (١/ ٥٣٩).\n(^٦) انظر الحديث رقم: (٣٢٨٢).","vol":"مقدمة","page":362},{"text":"حديث أبي ذر في باب تغليظ عقوبة من لا يؤدي الزكاة (^١)، من الرواة عنه حفص بن غياث، ومن طريقه أخرجه البخاري مقتصرًا عليه (^٢).\n- ومنهم حميد بن أبي حميد الطويل، وله موضعان:\nحديث أنس في النهي عن الوصال (^٣)، تابعه سليمان بن المغيرة، عن ثابت، عن أنس عند مسلم (^٤).\nحديث أنس في الصوم في السفر (^٥)، صرح بالتحديث في طريق آخر عند مسلم.\n- ومنهم هشيم بن بشير السلمي، له موضعان:\nحديث عبد الله أبي أوفى في بيان وقت انقضاء الصوم (^٦)، صرح بالتحديث عند أبي نعيم في المستخرج (^٧).\n_________\n(^١) (٢/ ٦٨٦).\n(^٢) انظر الحديث رقم: (٣٣٧٣).\n(^٣) صحيح مسلم -كتاب الصيام- باب النهي عن الوصال في الصوم (٢/ ٧٧٥ - ٧٧٦).\n(^٤) انظر الحديث رقم: (٣٠٢٤).\n(^٥) صحيح مسلم -كتاب الصيام- باب جواز الصوم والفطر في شهر رمضان، (٢/ ٧٨٧ - ٧٨٨).\n(^٦) صحيح مسلم -كتاب الصيام- باب بيان وقت انقضاء الصوم وخروج النهار (٢/ ٧٧٢).\n(^٧) كتاب الصيام -باب في وقت الإفطار (ص ١٦١)، من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":363},{"text":"حديث ابن عباس في صوم يوم عاشوراء (^١)، صرح بالخبر عند أبي عوانة وأبي نعيم في مستخرجيهما (^٢).\n- ومنهم الوليد بن مسلم القرشي مولاهم، أبو العباس الدمشقي، له موضع واحد، وهو:\nحديث أبي الدرداء في الصوم في السفر (^٣)، صرح بالخبر عند أبي عوانة (^٤).\n- ومنهم عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي، له موضع واحد:\nحديث أبي سعيد الخدري في فضل الصيام في سبيل الله (^٥)، صرح بالخبر عند أبي عوانة (^٦).\n- ومنهم قتادة بن دعامة السدوسي، وله موضع واحد:\nحديث أبي سعيد الخدري: غزونا مع رسول الله ﷺ لست عشرة\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب صوم يوم عاشوراء (٢/ ٧٩٥).\n(^٢) انظر الحديث رقم: (٣١٨٠) مستخرج أبي نعيم -باب في فضل صيام يوم عاشوراء (٢/ ٢٠٢).\n(^٣) صحيح مسلم -كتاب الصيام- باب التخيير في الصوم والفطر في السفر (٢/ ٧٩٠).\n(^٤) انظر الحديث رقم: (٣٠٣١).\n(^٥) صحيح مسلم -كتاب الصيام- باب فضل الصيام في سبيل الله (٢/ ٨٠٨).\n(^٦) الحديث رقم: (٣٠٣٦).","vol":"مقدمة","page":364},{"text":"مضت في رمضان، الحديث (^١)، ومن الرواة عنه شعبة عند الثلاثة (^٢)، وقد قال: كفيتكم تدليس ثلاثة، الأعمش، وأبي إسحاق، وقتادة (^٣).\n- ومنهم يحيى بن أبي كثير الطائي، وله موضعان:\nحديث عائشة في القبلة للصائم (^٤)، الحديث في المتابعات عند مسلم وقد صرح بالتحديث في مسند عمر بن عبد العزيز كما أشير إليه في التحقيق (^٥).\nحديث أبي سعيد الخدري في قيام ليلة القدر (^٦)، صرح بالتحديث عند أبي عوانة (^٧).\n- ومنهم عبد الملك بن عمير، وله موضعان:\nحديث أبي سعيد الخدري في النهي عن صوم يوم الفطر ويوم\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب جواز الصوم والفطر في شهر رمضان للمسافر (٢/ ٧٨٧).\n(^٢) الحديث رقم: (٣٠٤٦)، مستخرج أبي نعيم -كتاب الصيام- باب الصوم والإفطار في السفر (ص ١٨٢)، من مصورة رقم: (٢٠٤٩).\n(^٣) تعريف أهل التقديس (ص ١٥١).\n(^٤) صحيح مسلم -كتاب الصيام- باب بيان أن القبلة للصائم ليست محرمة إلخ (٢/ ٧٧٨).\n(^٥) الحديث رقم: (٣٠٩٣).\n(^٦) صحيح مسلم -كتاب الصيام- باب فضل ليلة القدر والحث على طلبها (٢/ ٨٢٦).\n(^٧) الحديث رقم: (٣٢٨٨).","vol":"مقدمة","page":365},{"text":"الأضحى (^١)، صرح بالتحديث عند مسلم في موضع آخر، وعند أبي عوانة (^٢).\nحديث أبي هريرة: أفضل الصيام بعد رمضان شهر الله الحرام (^٣)، الحديث من طريقه في المتابعات.\n- ومنهم أبو الزبير محمد بن مسلم بن تدرس المكي، له موضعان:\nحديث كعب بن مالك: \"أيام التشريق أيام أكل وشرب\" (^٤)، الحديث في موضع الاستشهاد عند مسلم.\nحديث جابر بن عبد الله: \"ليس فيما دون خمس أواق من الورق صدقة\" الحديث (^٥)، وهو في موضع الاستشهاد عند مسلم.\n- ومنهم هشام بن حسان القردوسي، له موضع واحد، وهو:\nحديث أبي هريرة: \"من نسي وهو صائم فأكل أو شرب، فليتم صومه، فإنما أطعمه الله وسقاه\" (^٦)، وهو مقرون عند أبي عوانة بغيره في\n_________\n(^١) صحيح مسلم -كتاب الصيام- باب النهي عن صوم يوم الفطر ويوم الأضحى (٢/ ٧٩٩).\n(^٢) انظر الحديث رقم: (٣١٣٥).\n(^٣) صحيح مسلم -كتاب الصيام- باب فضل صوم المحرم (٢/ ٨٣١).\n(^٤) صحيح مسلم -كتاب الصيام- باب تحريم صوم أيام التشريق (٢/ ٨٠٠).\n(^٥) صحيح مسلم -كتاب الزكاة- (٢/ ٦٧٥).\n(^٦) صحيح مسلم -كتاب الصيام- باب أكل الصائم وشربه وجماعة لا يفطر =","vol":"مقدمة","page":366},{"text":"الإسناد (^١).\n- ومنهم أبو سفيان، طلحة بن نافع، له موضع واحد، وهو ما سبق ذكره في أحديث الأعمش برقم: (٣٠٠٩)، والكلام فيه مثل ما تقدم هناك.\n- ومنهم مروان بن معاوية الفزاري، وله موضعان:\nحديث أبي سعيد الخدري، وجابر: سافرنا مع رسول الله ﷺ فيصوم الصائم ويفطر المفطر، فلا يعيب بعضهم على بعض (^٢)، الحديث في موضع الاستشهاد عند مسلم، إلا ما ذكر من زيادة ذكر جابر في الإسناد، وقد توبع على ذلك عند أبي عوانة، وأبي نعيم (^٣).\nحديث أبي هريرة: تذاكرنا ليلة القدر عند رسول الله ﷺ الحديث (^٤)، وقد صرح بالتحديث عند أبي عوانة وأبي نعيم (^٥).\n_________\n= (٢/ ٨٠٩).\n(^١) الحديث رقم: (٣٠٥٩ و٣٠٦٠).\n(^٢) صحيح مسلم -كتاب الصيام- باب جواز الصوم والفطر في رمضان للمسافر (٢/ ٧٨٧).\n(^٣) الحديث رقم: (٣٠٤٤)، و(٣٠٤٥)، مستخرج أبي نعيم -كتاب الصيام- باب الصوم والإفطار في السفر (ص ١٨٤)، من مصورة رقم: (٢٠٤٩).\n(^٤) صحيح مسلم -كتاب الصيام- باب فضل ليلة القدر والحث على طلبها (٢/ ٨٢٩).\n(^٥) الحديث رقم: (٣٢٣)، مستخرج أبي نعيم -كتاب الصيام- باب علامة ليلة القدر، (ص ٢٥٢)، من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":367},{"text":"- ومنهم محمد بن إسحاق بن يسار، وله موضع واحد، وهو:\nحديث عائشة في اعتكاف النبي ﷺ وأزواجه (^١)، وقد صرح بالخبر عند أبي نعيم (^٢).\nفهذه جملة ما وقفت عليه، والتي كان زوال علة التدليس فيها من المستخرجين أو أحدهما تسعة مواضع، اشتركا في بيان التصريح بالسماع في موضعين، وفي الإتيان بالمتابعات في موضع واحد، وانفرد أبو عونة ببيان بالسماع في ثلاثة مواضع، وبذكر المتابعات في موضع واحد، وانفرد أبو نعيم ببيان السماع في موضعين، وكان زاولها في بقية المواضع بأمور أخرى خارج المستخرجين، تقدم ذكرها مفصلًا، والعلم عند الله.\n\n<span data-type='title' id=toc-77>٥ - ما يقع فيها من حديث المختلطين عمن سمع منهم قبل الاختلاط:</span>\nولا تكون هناك فائدة إلا حيث كانت رواية صاحب الأصل عمن عمن المختلط بعد الاختلاط، أو لم يتميز سماعه هل هو قبل الاختلاط أو بعده، فإن جاءت الرواية عند المستخرج عمن سمع قبل الاختلاط زال ما كنا نتوقف فيه من وجود علة الاختلاط، فكانت هناك هذه الفائدة في\n_________\n(^١) صحيح مسلم -كتاب الاعتكاف- باب متى يدخل من أراد الاعتكاف في معتكفه (٢/ ٨٣١).\n(^٢) ص ٢٥٥ من مصورة رقم ٢٠٤٩.","vol":"مقدمة","page":368},{"text":"الاستخراج، وأما لو كان الحديث في المتابعات ووافق المختلط الثقات ولم ينفرد، وكان الراوي ممن لم يتبين أمره، فليس ثم هذه الفائدة.\nوالحال في رواية المختلطين في الصحيحين كالحال في رواية المدلسين سواء بسواء، فليس احتمال أن يكون السماع عند الراوي في الصحيحين قبل الاختلاط كالوقوف على اليقين (^١)، على أن هناك فرقًا بين الأمرين، وذلك أننا في حالة التدليس، إذا وقفنا على التصريح بالسماع عند المخرج، حكمنا بأن الراوي لم يدلس، وليس كذلك في حالة الاختلاط، فإن ثبوت الحديث عند المخرج من رواية من سمع قبل الاختلاط لا يقتضي سماع الراوي عند صاحب الصحيح قبل الاختلاط أيضًا، لاحتمال أن يكون المختلط ليس من المطبقين بحيث لا يفيق ويحدث على الصواب، غايته أن نحكم على استقامة حديث ذلك الراوي بعينه، ولا نطرد الحكم في مروياته عن ذلك المختلط لأننا علمنا أن صاحبي الصحيحين ينتقيان، والله أعلم.\nففي القسم الموافق لهذه المقارنة عند مسلم من المختلطين:\nسعيد بن أبي عروبة، له حديث في الصوم في السفر (^٢)، والراوي عنه محمد بن بشر سمع منه قبل الاختلاط (^٣).\nوالثاني سعيد بن إياس الجريري، له عدة أحاديث كلها عمن سمع منه\n_________\n(^١) انظر السنن الأبين (ص ١٤٣ - ١٤٤)، النكت على كتاب ابن الصلاح (١/ ٣٢٢).\n(^٢) كتاب الصيام -باب جواز الصوم والفطر في رمضان للمسافر (٢/ ٧٨٧).\n(^٣) الكواكب النيرات (ص ٢٠٨).","vol":"مقدمة","page":369},{"text":"قبل الاختلاط.\nوالثالث عبد الملك بن عمير، له حديثان، وهما اللذان سبق ذكرهما في التدليس، وهو في الحقيقة لم يختلط، وإنما ساء حفظه لكبر سنه مثل ما حصل لأبي إسحاق السبيعي، وسعيد بن أبي سعيد المقبري، وضابط صحة السماع في حديثه أن يكون من رواية القدماء عنه (^١)، ففي الحديث رقم (٣٠٠١)، وهو حديث أبي سعيد في النهي عن صوم يومي العيد، الراوي عنه جرير بن عبد الحميد الضبي توفي سنة ١٨٨ هـ، وعند أبي نعيم، عبيد الله بن عمرو توفي سنة ١٨٠ هـ، وعند أبي عوانة من الرواة عنه شعبة توفي سنة ١٦٠ هـ، وشيبان النحوي توفي سنة ١٦٤ هـ (^٢)، وإن كان جرير ممن روى عنه صاحب الصحيحين كليهما من حديثه عن عبد الملك، إلا أن في رواية المصنف عن المذكورين زيادة فائدة لتقدم وفاتيهما، (^٣) ثم اتفاق هؤلاء الحفاظ على رواية الحديث بطريقة واحدة، يقضي على أنه حدث به في استقامة، فإن من ضوابط موضوع الاختلاط عند صاحبي الصحيحين أنهما ينتقيان من أحاديث المختلطين، فيروون ما توافق عليه عدد من الرواة عنه وإن كانوا ممن سمع منه بعد الاختلاط (^٤).\n_________\n(^١) انظر: ميزان الاعتدال (٢/ ٦٦١)، هدي الساري (ص ٤٢٢).\n(^٢) انظر سني الوفيات في تقريب التهذيب.\n(^٣) انظر: الحديث رقم: (٣١٣٥ وص ٢١٠)، من مصورة رقم: (٢٠٤٩).\n(^٤) انظر: ضوابط الجرح والتعديل (ص ١١٤).","vol":"مقدمة","page":370},{"text":"والحديث رقم (٣٠٠٢) حديث أبي هريرة: أفضل الصيام بعد شهر رمضان شهر الله المحرم، هو عند مسلم والمخرجين من رواية زائدة بن قدامة عنه، وتوفي سنة ١٦٠، وقيل بعدها (^١)، ومن طريق جرير عند مسلم، وأبي نعيم، والحديث في المتابعات كما تقدم.\nومنهم عبد الرزاق بن همام الصنعاني، من سمع منه بعد ما ذهب بصره فهو ضعيف السماع (^٢)، له عند مسلم في القسم الموافق لهذه المقارنة ستة عشر حديثا كلها إما مما توبع عليها عند مسلم، أو هو فيها مقرون بغيره، ما عدا حديثين، توبع في أصلهما وانفرد بزيادة فيهما، الأول حديث أبي سعيد الخدري: \"ليس في حب ولا تمر صدقة\" الحديث (^٣)، انفرد عبد الرزاق بقوله: \"ولا ثمر\" بالمثلثة، والحديث عند أحمد في المسند، وهو ممن سمع من عبد الرزاق قبل ذهاب بصره، وفي إحدى طريقيه هو مقرون بغيره (^٤)، الثاني، حديث أبي هريرة، كان رسول الله ﷺ يرغب في قيام رمضان من غير أن يأمر بعزيمة، في رواية عبد الرزاق في آخر الحديث أدرج قوله: فتوفي رسول الله ﷺ والأمر على ذلك إلخ (^٥)، أخرجه أبو نعيم في المستخرج\n_________\n(^١) تقريب التهذيب (٢١٦٥).\n(^٢) انظر عن اختلاطه ومن سمع منه قبل الاختلاط: الكواكب النيرات (ص ٢٧٤ - ٢٨٠).\n(^٣) صحيح مسلم كتاب الزكاة (٢/ ٦٧٥).\n(^٤) المسند (٣/ ٥٩، ٧٣).\n(^٥) صحيح مسلم -كتاب صلاة المسافرين وقصرها- باب الترغيب في قيام رمضان، =","vol":"مقدمة","page":371},{"text":"من طريق عبد الرزاق مقرونًا بعبد الأعلى بن عبد الأعلى (^١).\nومنهم سهيل بن أبي صالح، أصابته علة نسي بسببها بعض حديثه، وسماع مالك، وشيخه ربيعة منه كان قبل ذلك (^٢)، له حديثان هو مقرون في أحدهما، والثاني في المتابعات (^٣).\nومنهم حفص بن غياث النخعي، ساء حفظه لما ولي القضاء فمن سمع من كتابه أصح ممن سمع من حفظه، وكان عند ابنه عمر كتاب أبيه (^٤)، له ثلاثة أحاديث عند مسلم هو مقرون في اثنين منها، والثالث في المتابعات (^٥).\nومنهم سويد بن سعيد الحدثاني، عمى فصار يتلقن ما ليس من حديثه، وقال أبو زرعة: كتبه صحاح، والإمام مسلم إنما روى عنه نسخة حفص بن ميسرة، مما يدل على أنه روى عنه من كتابه (^٦)، ومع ذلك ليس\n_________\n= (١/ ٥٢٣).\n(^١) انظر التعليق على حديث رقم: (٣٢٦٦).\n(^٢) الكواكب النيرات (٢٤٦ - ٢٤٩).\n(^٣) صحيح مسلم -كتاب الصيام (ح ١٦٧ - ١٦٨)، كتاب الزكاة (ح ٢٦).\n(^٤) انظر الحديث رقم: (٣١٨٦).\n(^٥) انظر: صحيح مسلم -كتاب الصيام (ح ١٠١، ١٤٧، ١٧٧).\n(^٦) انظر: الكواكب النيرات (ص ٤٧١).","vol":"مقدمة","page":372},{"text":"له عنده في هذا القسم إلا حديث واحد، وهو مما توبع فيه متابعة قاصرة (^١).\nوهذا أيضًا يدل على انتقاء الشيخين لأحاديث كتابيهما.\n\n<span data-type='title' id=toc-78>٦ - توضيح المبهم في السند أو في المتن:</span>\nوقع من ذلك في السند في حديث عبد الله بن مسعود: \"لا يمنعن أحدًا منكم أذان بلال\" الحديث، وفيه: وقال: وليس أن يقول هكذا وهكذا -وصوب يده ورفعها- حتى يقول هكذا- وفرج بين إصبعيه، من حديث ابن علية عن سليمان التيمي، عن أبي عثمان النهدي عنه، ونحوه من حديث أبي خالد الأحمر عن سليمان به، ففي كلا الروايتين عند مسلم، الظاهر أن التفسير من سليمان التيمي، وورد عند أبي نعيم التنصيص على ذلك (^٢).\nوما وقع في المتن منه حديث عائشة في اعتكاف النبي ﷺ، وأزواجه، وفيه: فأمرت زينب بخبائها فضرب، وأمر غيرها من أزواج النبي-ﷺ بخبائه فضرب (^٣)، ورد عند أبي عوانة وأبي نعيم أنهما عائشة وحفصة\n_________\n(^١) انظر: صحيح مسلم -كتاب الزكاة (ح ٢٤).\n(^٢) صحيح مسلم، كتاب الصيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر إلخ (٢/ ٧٦٦ - ٧٦٧)، مستخرج أبي نعيم، كتاب الصيام -باب في الأذان في الليل (ص ١٥٥)، من مصورة رقم: (٢٠٤٩).\n(^٣) صحيح مسلم -كتاب الاعتكاف- باب متى يدخل من أراد الاعتكاف في معتكفه (٢/ ٨٣١).","vol":"مقدمة","page":373},{"text":"﵄ (^١).\n\n<span data-type='title' id=toc-79>٧ - تبيين المهمل في السند أو المتن:</span>\nوذلك بأن يأتي الحديث عند مصنف الأصل بذكر الراوي مهملًا، كمحمد، فيأتي عند المستخرج ما يبينه، وفائدة هذا البيان في عدم حسبان الراوي غيره.\nوقد وقع في الكتابين مواضع حصل البيان منهما أو من أحدهما، وكلها في السند، أما ما اشتركا في بيانه، فموضع واحد:\nحديث أبي سعيد الخدري في اعتكاف النبي ﷺ في العشر الأوسط من رمضان، ورد عند مسلم: حدثنا محمد بن المثنى، وأبو بكر بن خلاد، قالا: حدثنا عبد الأعلى، حدثنا سعيد، عن أبي نضرة، عن أبي سعيد الخدري، فذكر سعيدًا مهملًا، وذكر عند أبي عوانة، وأبي نعيم بما يميزه، فقالا: حدثنا الجريري، وبسبب ما ورد عند مسلم مهملًا قال المزي تبعا لأبي مسعود الدمشقي: هو ابن أبي عروبة، وتعقبه ابن العراقي كما ذكر في قسم التحقيق (^٢).\nوانفرد كل من الحافظين ببيان موضعين، فعند الحافظ أبي عوانة:\n_________\n(^١) الحديث رقم: (٣٢٩٣ - ٣٢٩٧)، ومستخرج أبي نعيم (ص ٢٥٤) من مصورة رقم (٢٠٥٠).\n(^٢) انظر الحديث رقم: (٣٢٨٥)، ومستخرج أبي نعيم -باب ما جاء في ليلة القدر (ص ٢٤٩)، من مصورة رقم: (٢٠٥٠).","vol":"مقدمة","page":374},{"text":"- ابن أبي لبيد الذي وقع عند مسلم مبهما، جاء في الحديث رقم (٣٢٢٦) عند أبي عوانة التصريح بأنه عبد الله بن أبي لبيد (^١).\n- هشام ورد مهملا عند مسلم، في حديث عائشة، وورد عند أبي عوانة في طرق الحديث التصريح بأنه هشام بن حسان (^٢).\nوعند أبي نعيم:\nابن الحكم بن ثوبان ورد مبهما عند مسلم، بينته رواية أبي نعيم، فقال: عن عمر بن الحكم بن ثوبان (^٣)، وقد صرح به أبو عوانة أيضًا (^٤).\nالمغيرة في حديث أبي هريرة في النهي عن الوصال في الصوم، ورد عند مسلم مهملا، وبينته رواية أبي نعيم أنه المغيرة بن عبد الرحمن (^٥).\n_________\n(^١) انظر صحيح مسلم -كتاب الصيام -باب صيام النبي ﷺ في غير رمضان (٢/ ٨١١) مستخرج أبي نعيم -باب فضل شعبان (ص ٢٢٩) من مصورة رقم: (٢٠٥٠).\n(^٢) صحيح مسلم -كتاب الصيام -باب صيام النبي ﷺ في غير رمضان (٢/ ٨١٠) والحديث رقم: (١٥٧، ١٥٨).\n(^٣) صحيح مسلم، كتاب الصيام، باب النهي عن صوم الدهر الخ (٢/ ٨١٤) مستخرج أبي نعيم -كتاب الصيام -باب ما ذكر في صوم داود (ص ٢٣٤) من مصورة رقم: (٢٠٥٠).\n(^٤) انظر الحديث رقم: (٢٢٥٨).\n(^٥) صحيح مسلم -كتاب الصيام -باب النهي عن الوصال في الصوم (٢/ ٧٧٤)، مستخرج أبي نعيم -كتاب الصيام -باب في كراهية الوصال (ص ١٦٤) من مصورة رقم: (٢٠٤٩).","vol":"مقدمة","page":375},{"text":"<span data-type='title' id=toc-80>٨ - زيادة الألفاظ في الأحاديث المخرجة:</span>\nوذلك بأن يأتي المستخرِج بألفاظ في متن الحديث المخرَّج ليست عند صاحب الأصل، وإنما وقعت عنده لكونه أخرج الحديث من غير طريق صاحب الأصل، فهذه الألفاظ بمنزلة أحاديث مستقلة، فتفيد زيادة ألفاظ مرفوعة، وقد حكم ابن الصلاح وبعده النووي بصحة هذه الزيادات، وتعقبهما من جاء بعدبها، وتقريره أن المستخرجين لم يلتزموا الصحة في استخراجهم، وإنما جل قصدهم العلو، وما دام الأمر كذلك فالحكم بصحتها متوقف على ثبوت شروط الصحة بين المستخرج والرجل الذي هو موضع الالتقاء مع صاحب الصحيح (^١).\nوقد وردت بعض زيادات الألفاظ في الكتابين في مواضع يسيرة في هذا القسم المخصص لهذه المقارنة، منها:\nفي حديث أبي هريرة: تذاكرنا ليلة القدر عند رسول الله ﷺ فقال: \"أيكم يذكر حين طلع القمر وهو مثل شق جفنة\"، عندهما زيادة في اللفظ المرفوع: \"أيكم يذكر ليالينا الصهباوات ونحن بخيبر\"، وأسانيد المخرِّجين إلى موضع الالتقاء رجالها رجال الصحيح (^٢).\n_________\n(^١) انظر: النكت على كتاب ابن الصلاح (١/ ٢٩١ - ٢٩٣)، تدريب الراوي (١/ ١١٥).\n(^٢) انظر: صحيح مسلم -كتاب الصيام -باب فضل ليلة القدر والحث على طلبها (٢/ ٨٢٩)، الحديث رقم: (٣٣٢٤) عند أبي عوانة، مستخرج أبي نعيم -كتاب =","vol":"مقدمة","page":376},{"text":"وفي حديث أبي سعيد الخدري، من طريق قزعة، قال: سمعت من أبي سعيد الخدري حديثا فأعجبني، فقلت آنت سمعت هذا من رسول الله ﷺ؟ الحديث، عند أبي عوانة: عن أبي سعيد الخدري: سمعت من رسول الله ﷺ أربعًا فأعجبنني وأينقنني، وذكر الحديث بذكر واحدة من الأربعة (^١).\nوفي حديث أبي هريرة: \"لا تصم المرأة وبعلها شاهد إلا بإذنه\"، رواه أبو عوانة من طرق عن أبي هريرة، بما فيها طريق همام عنه، وفي كلها زيادة: \"في غير رمضان\"، ما عدا طريقا واحدا، وهو طريق شعيب، عن أبي الزناد، فأثبت بكثرة هذه الطرق أنها ثابتة وإن كانت لم تقع عند كثير ممن روى الحديث من طريق همام بن منبه (^٢)، ويؤيد ما ذهب إليه أبو عوانة من ثبوتها، أن البخاري ترجم لها وأورد حديث همام وليس فيه ذكر لها، مما يدل على ثبوتها عنده (^٣).\nومن ذلك ما ذكره في بعض طرق حديث أبي هريرة في الذي واقع أهله في نهار رمضان، وفيها: \"وأمره أن يقضي يوما مكانه\"، وأشار إلى\n_________\n=\nالصيام -باب علامة ليلة القدر (ص ٢٥٢ من مصورة رقم ٢٠٥٠).\n(^١) انظر الحديث رقم: (٣١٣٥)، وقد رواه مسلم من وجه آخر بمثل ما عند أبي عوانة كما بينا في التحقيق.\n(^٢) انظر الأحاديث من: (٣١٦٥ - ٣١٦٧).\n(^٣) فتح الباري (٩/ ٢٩٣، ٢٩٥).","vol":"مقدمة","page":377},{"text":"مخالفة من ذكرها للجماعة، مما يشعر بأنه أوردها لبيان علتها (^١).\nانفرد أبو نعيم بزيادة ألفاظ موقوفة في حديث عمر بن الخطاب في النهي عن صوم يوم الفطر ويوم النحر، وقد تقدم في مطلب الموقوف.\nوكذلك انفرد بزيادة ألفاظ في حديث عائشة: إن كانت إحدانا لتفطر زمان رسول الله ﷺ فما تقدر على أن تقضيه مع رسول الله ﷺ حتى يأتي شعبان، زاد: ما كان رسول الله ﷺ يصوم في شهر ما كان يصوم في شعبان، كان يصومه كله إلا قليلًا، بل كان يصومه كله، وقد رواه من نفس المصدر الذي رواه مسلم، كما وُضح ذلك في قسم التحقيق (^٢).\nفالخلاصة أن الزيادة خاصة عند أبي عوانة قد تكون سيقت لبيان أنها من زيادات الثقات فتقبل، أو أنها منكرة فترد، وفي كلا الحالتين فائدة، وسيأتي المزيد لذلك في مبحث الزوائد، إن شاء الله، وأما عند أبي نعيم فلم أقف على ما يمثل الحالة الثانية، ولعله موجود في قسم آخر.\n\n<span data-type='title' id=toc-81>٩ - ما يقع من التصريح بما صورته موقوف:</span>\nورد عند أبي نعيم مثالٌ لذلك، وهو في حديث عائشة، قالت: نهاهم النبي ﷺ عن الوصال رحمة لهم، وعند أبي نعيم، قالت عائشة: نهى رسول الله ﷺ عن الوصال، فقالوا: إنك تواصل، قال: \"إنما هي رحمة رحمكم\n_________\n(^١) انظر الحديث رقم: (٣٠٧٩، ٣١٨٠، ٣١٨٢).\n(^٢) انظر الكلام تحت الحديث رقم: (٣١١٠).","vol":"مقدمة","page":378},{"text":"الله بها، إني أظل عند الله يطعمني ويسقيني\" (^١).\n\n<span data-type='title' id=toc-82>١٠ - رفع ما في رواية الأصل من الشك:</span>\nوذلك أن تكون الرواية في الأصل بالشك في وصل الحديث مثلا، فترد عند المستخرج بدون شك، مثال ذلك حديث عبد الله بن عباس: \"لئن بقيت إلى قابل لأصومن التاسع\"، عند مسلم، قال: لعله قال (أي عبد الله بن عمير): عن عبد الله بن عباس، والحديث عندهما عن ابن عباس بدون شك (^٢)، ومثله أيضًا عند أبي عوانة وحده الحديث رقم: (٣١٠١).\n\n<span data-type='title' id=toc-83>١١ - ما يقع من بيان المجمل:</span>\nوذلك أن يرد الحديث في الأصل بلفظة مجملة، فيخرجه المخرج من طريق فيها بيان الإجمال، مثاله عند أبي عوانة: حديث عبد الله بن أبي أوفى: \"إذا أقبل الليل من ها هنا، وأدبر النهار من ها هنا فقد أفطر الصائم\"، فجاء في بعض طرقه عند أبي عوانة: \"فقد حل الفطر\"، فبين الإجمال الذي في قوله: \"فقد أفطر\" (^٣)، ولم أقف على مثال له عند أبي نعيم في القسم الموافق لهذه المقارنة.\n_________\n(^١) صحيح مسلم -كتاب الصيام -باب النهي عن الوصال في الصوم (٢/ ٧٧٦)، مستخرج أبي نعيم -كتاب الصيام -باب في كراهية الوصال (ص ١٦٦)، من مصورة (٢٠٤٩).\n(^٢) الحديث رقم: (٣٢٢٠)، مستخرج أبي نعيم -كتاب الصيام -باب في فضل صيام عاشوراء (ص ٢٠٧)، من مصورة رقم: (٢٠٤٩).\n(^٣) انظر الأحاديث رقم: (٣٠٢٥، ٣٠٢٦).","vol":"مقدمة","page":379},{"text":"<span data-type='title' id=toc-84>١٢ - بيان ما وقع في رواية الأصل من العلة القادحة:</span>\nتوضيح هذا هو أن يكون الحديث معللا بعلة قادحة، ولم تبين هذه العلة في الأصل، فيبين المستخرج العلة ويكشفها (^١)، وقد وقع مثال لذلك عند أبي عوانة في حديث عبد الله بن أنيس في أن ليلة القدر ليلة ثلاث وعشرين والذي رواه مسلم من رواية الضحاك بن عثمان (^٢)، والحديث فيه علة، وهي أن الضحاك حمل من حديث عبد الله بن أنيس الذي ليس فيه ذكر نزول المطر في تلك الليلة، ولا السجود بين الماء والطين، على لفظ حديث أبي سعيد الخدري الذي فيه ذكر هذه الأمور، فأورد أبو عوانة طريق الضحاك، ثم أورد الحديث من وجه آخر سالما من هذه العلة وحصل بذلك بيان ما في الرواية الأولى من العلة، والله أعلم (^٣).\nوهناك فوائد أخرى ذكرت ووقعت في قسم التحقيق عند الحافظين أو أحدهما، ولم نذكرها إما لكونها خارجة عن موضوع الاستخراج، وإن كانت في حد ذاتها فائدة، كتفسير الغريب الذي يكون من المستخرِج، وهو مما يكثر عند الحافظ أبي نعيم، بخلاف ما لو كان التفسير من الرواية، فإنه حينئذ فائدة للاستخراج يلزم ذكرها.\n_________\n(^١) انظر: مختصر الأحكام (١/ ٦٩).\n(^٢) صحيح مسلم -كتاب الصيام -باب فضل ليلة القدر والحث على طلبها (٢/ ٨٢٧).\n(^٣) انظر الحديث رقم: (٣٣١٨ - ٣٣٢٠).","vol":"مقدمة","page":380},{"text":"ومثل فائدة تراجم الأبواب التي هي غزيرة عند الحافظ أبي عوانة، فإنها لا علاقة لها بموضوع الاستخراج وإن كانت في حد ذاتها أيضًا فائدة.\nوإما لعدم ثبوتها فائدة للاستخراج، كالحكم بعدالة من أخرج له في المستخرجات، فهذه ذكرها الحافظ ابن حجر (^١)، وفيها نظر لأمرين:\nالأول: أن الحافظ ﵀ رد على ابن الصلاح حكمه بصحة الزيادات التي عند المستخرجين، بأن ذلك متوقف على النظر في حالة من جاء عند المستخرج بعد موضع الالتقاء، ولو استفيد من مجرد إخراج المستخرج لحديثهم الحكم بتوثيقهم لم يحصل ذلك التوقف.\nالثاني: وجود ما يناقضه في الكتب المستخرجات، من الرواية عن جماعة من الضعفاء، بل حتى المتركين، كما سيأتي قريبًا إن شاء الله، وقد ذكر ذلك الحافظ كله، والله أعلم (^٢)، وقد رد السخاوي على من اشترط في الاستخراج ثقة الرواة، وقال: شذ بعضهم حيث جعله شرطا (^٣).\nوعلى العكس من ذلك هناك فوائد أخرى مهمة لم يوجد لها ذكر في الكتابين مع وجود المقتضي لها، فمن ذلك فائدة فصل الكلام المدرج الذي قد يقع في الأصل فيأتي بيانه في المستخرجات، كحديث أبي هريرة: كان رسول الله ﷺ يرغب في قيام رمضان من غير أن يأمرهم فيه بعزيمة، فيقول:\n_________\n(^١) النكت على كتاب ابن الصلاح (١/ ٣٢١ - ٣٢٢).\n(^٢) المصدر نفسه (١/ ٢٩٣).\n(^٣) فتح المغيث (١/ ٤٤).","vol":"مقدمة","page":381},{"text":"\"من قام رمضان إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\"، فتوفي رسول الله ﷺ والأمر على ذلك، ثم كان الأمر على ذلك في خلافة أبي بكر، وصدر من خلافة عمر على ذلك، اهـ (^١)، فالجملة الأخيرة مدرجة من قول الزهريّ عند معمر، بينت ذلك رواية مالك، فلم يورد كلا المخرجين ما يبين هذا الإدراج فرويا الحديث من طريق معمر، أو من طريق مالك التي لا توجد فيها بيان الإدراج، وهذا بخلاف صنيع البخاري حيث روى الحديث بما يبين الإدراج (^٢)، وهذا من المآخذ عليهما في هذا الباب.\nالخلاصة في فوائد الاستخراج في الكتابين:\n١ - أهمية هذه الفوائد المذكورة كما اتضح من الأمثلة في الكتابين.\n٢ - فائدة العلو في الاستخراج أكثر عند أبي نعيم منها عند أبي عوانة.\n٣ - زيادة الطرق عند أبي نعيم أكثر منها عند أبي عوانة، إلا أن أبا عوانة يمتاز بكون أَكثر الطرق التي زادها كان موضع الالتقاء بينه وبين الإِمام مسلم فيها أبعد مما عند أبي نعيم، وتضمن هذا فائدة أكثر مما عند أبي نعيم، فأوصل أحاديث إلى حد الاستفاضة من أصل أسانيدها، ورفع\n_________\n(^١) صحيح مسلم -كتاب صلاة المسافرين وقصرها -باب الترغيب في قيام رمضان (١/ ٥٢٣).\n(^٢) انظر تفصيل الكلام تحت الحديث رقم: (٣٢٦٦).","vol":"مقدمة","page":382},{"text":"التفرد في مواضع لم يصل إليها أبو نعيم، وأتى بمتابعات للمتكلم فيهم في مثل تلك المواضع.\n٤ - بيان لفظ المتن المحال به عند أبي عوانة أكثر منه عند أبي نعيم، والسبب في ذلك اختلاف منهجيهما في سياقة الأحاديث وطرقها، حيث إن أبا عوانة يسلك طريقة إيراد كل طريق بإسنادها ومتنها كثيرًا، بخلاف أبي نعيم حيث يكثر من جمع الطرق وإيراد المتن بلفظ أحدها، كما تقدم تقريره.\n٥ - يمتاز منهج أبي عوانة في زيادات الألفاظ بكونه يوحي بما يميز ما إذا كانت الزيادة من قبل زيادات الثقات فتقبل، أو من قبيل المنكر فترد.\n٦ - يؤخذ عليهما عدم مجيئهما بفائدة الاستخراج حيث احتيج إليها كالمواضع التي احتيج فيها لفصل الكلام المدرج.\nواستطردت في هذا المبحث بذكر أحاديث المتكلم فيهم، والمدلسين، والمختلطين في صحيح مسلم، في قسم التحقيق الموافق لهذه المقارنة، فتبين أولًا أيضا قليلة جدًّا؟ وثانيًا أن أكثرها يوجد في الصحيح ما تزول به علتها، وبعض منها يوجد في المستخرجيْن، وسائرها يوجود خارجهما، فوقفت بذلك على صحة ما عليه أئمة هذا الفن من أن صاحبي الصحيحين قد انتقيا أحاديثهما، وأن تحسين الظن كما في تلك مواضع له مستند من التحقيق.","vol":"مقدمة","page":383},{"text":"<span data-type='title' id=toc-85>المبحث التاسع: الرواية عن المتكلم فيهم في الكتابين.</span>\nالرواة المتكلم فيهم في المستخرجين على قسمين: من كان منهم بعد موضع الالتقاء مع صاحب الأصل، ومن كان منهم قبل موضع الالتقاء، فأما القسم الأول فهم من رجال الصحيح وقد تقدم الكلام فيهم تحت فوائد الاستخراج، وأما القسم الثاني فهم أيضًا على القسمين: من تكلم فيه بما لا يسقطه عن حد الاعتبار بحديثه، ومن كان متروك الرواية عند النقاد، فالقسم الأول حديثهم عند المستخرج مقبول لوجود أصله عند صاحب الصحيح، وأما القسم الثاني فلا تجوز الرواية عنهم.\nفعند أبي عوانة من القسم الأول أمثال عمر بن شبيب المسلي، وعبد الرحمن بن مغراء، وعبد الله بن عمر العمري، وأحاديثهم عنده إما مقرونة، وإما مساقة لبيان علتها (^١)، ومنهم من أورد أحاديثهم في الزوائد مثل محمَّد بن مسلم الطائفي، ويحيى بن يزيد الرهاوي، ومسعود بن واصل، والنهاس بن قهم، وأبي حريز، وغيرهم، كلهم ممن يعتبر بحديثه، وأحاديثهم عنده في الشواهد.\nوليس عند أبي عوانة في القسم المخصص لهذه المقارنة من كتابي الصوم والزكاة من جرح بجرح شديد إلا أبو العباس الكديمي، محمَّد بن يونس\n_________\n(^١) انظر الحديث رقم: (٣١٣٥، و٣١٢٠، و٣٣٣٩، و٣٣٦٩)، وانظر حديث رقم: (٣٠٧٩) لعدد منهم، أحاديثهم كلها للمتابعة.","vol":"مقدمة","page":384},{"text":"ابن موسى البصري، وأبو الأحوص، إسماعيل بن إبراهيم الإسفراييني، وصالح ابن موسى بن طلحة الطلحى، فالأول قد اتهم بالوضع، قال ابن عدي: \"اتهم بوضع الحديث، وبسرقته، وادعى رؤية قوم لم يرهم، ورواية عن قوم لا يعرفون، وترك عامة مشايخنا الرواية عنه، ومن حدث عنه نسبه إلى جده موسى بأن (لعله لأن) لا يعرف\" (^١)، وضعفه الدراقطني وابن حجر (^٢)، والحديث الذي روى عنه من الأصول عند أبي عوانة، وهو ثابت في الصحيحين من غير طريقه (^٣)، والثاني رمي بالكذب، وحديثه عند أبي عوانة في المتابعات (^٤)، وهو ثابت عند الإِمام مسلم، وأما صالح بن موسى ابن طلحة الطلحي، فقد أجمع قول الحفاظ على أنه متروك، وحديثه عنده في الزوائد.\nوأما عند أبي نعيم فقد أكثر من الرواية عن يحيى بن عبد الحميد الحماني، وهو من الحفاظ إلا أنه اتهم بسرقة الحديث، ورواية مسلم له في المقدمة (^٥)، وروى عن محمَّد بن مروان السدي الصغير (^٦)، وهو متهم\n_________\n(^١) الكامل في ضعفاء الرجال (٦/ ٢٢٩٤).\n(^٢) الضعفاء والمتروكون (ص ٣٥١).\n(^٣) الحديث رقم: (٣٢٣٢).\n(^٤) الحديث رقم: (٣١٧٩).\n(^٥) تقريب التهذيب (٨٥٥٥).\n(^٦) مستخرج أبي نعيم -كتاب الصيام -باب الرخصة في القبلة للصائم (ص ١٧٠) من =","vol":"مقدمة","page":385},{"text":"بالكذب، وروى أيضًا عن محمَّد بن عمر الواقدي (^١)، وهو متروك.\nفروايتهما عن هذا الصنف من الرواة من المآخذ عليهما في كتابيهما، ومما يقدح في الحكم بتوثيق من رويا عنه، كما تقدم في فوائد الاستخراج، ثم هي عند أبي عوانة أقل منها عند أبي نعيم، فليس له شيء عن يحيى الحماني في القسم المختار لهذه الدراسة، مع أنه روى من طرق عن أبيه عبد الحميد الحماني، وعن أبي معاوية، والآخر ممن أكثر عند أبي نعيم أحاديثه من طريق الحماني، وممكن الاعتذار لأبي عوانة في روايته عن الكديمي بأنه من شيوخه، وأن الحديث من روايته عن روح بن عبادة، وكان زوج أمه وتربى في حجره (^٢)، وكذلك في روايته عن أبي الأحوص، فإنه أيضا كان من شيوخه، وكان بلديه، والحديث محفوظ من غير طريقه، بخلاف روايته عن صالح الطلحي، وبخلاف رواية أبي نعيم عمن ذكر.\n_________\n= مصورة: (٢٠٤٩).\n(^١) المصدر نفسه -كتاب الصيام -باب ما جاء في ليلة القدر (ص ٢٥٠) من مصورة رقم: (٢٠٥٠).\n(^٢) ميزان الاعتدال (٤/ ٧٤).","vol":"مقدمة","page":386},{"text":"<span data-type='title' id=toc-86>المبحث العاشر: العلل واختلاف الرواة في الكتابين:</span>\nذكر الإِمام مسلم ﵀ في المقدمة أنه يورد أخبارا معللة في مواضع من كتابه، وذكر القاضي عياض ﵀ أنه أتى بها في مواضعها من الأبواب، لكن اختلف العلماء في جنس هذه العلل، هل هي من جنس العلل القادحة أو لا، القاضي عياض على القول الأول، والجمهور على القول الثاني (^١).\nوأما الحافظان أبو عوانة، وأبو نعيم، فقد اختلف منهجهما في هذا الباب، فالحافظ أبو نعيم سلك مسلك مجرد الاستخراج لأحاديث الأصل، ولم يتعرض لأمر زائد من بيان العلل واختلاف الرواة في المتن والإسناد، وأما الحافظ أبو عوانة فسلك منهجًا مغايرًا، يتلخص في النقاط التالية، بالمقارنة مع الحافظ أبي نعيم:\n١ - المواضع التي يذكر الإِمام مسلم اختلاف ألفاظ النقلة فيها يستوفي أبو عوانة ذكرها، وربما زاد ما لم يذكره الإِمام مسلم من اختلاف الألفاظ، مثاله: حديث أبي سعيد الخدري في خروجه ﷺ في رمضان، حيث اختلف أصحاب قتادة في يوم الخروج، فذكر مسلم اختلافهم، وتبعه أبو عوانة في ذكر ذلك الاختلاف (^٢)، ومثال ما أتى فيه بالزيادة: ذكره\n_________\n(^١) صحيح مسلم (١/ ٨)، مقدمة إكمال المعلم بفوائد مسلم (ص ١٢٩ - ١٣٠)، منهج الإِمام مسلم (ص ٧٥).\n(^٢) انظر الأحاديث من: (٣٠٤٦ - ٣٠٤٩).","vol":"مقدمة","page":387},{"text":"لاختلاف أصحاب عبد الله بن عطاء في حديث بريدة في المرأة التي ماتت أمها وعليها صوم، فاختلفوا في عدده ونوعه، فاستوفى ما أورده مسلم، ثم زاد وجهًا آخر، وهو ما قاله الأشجعي عن الثوري: وعليها صوم رمضان (^١).\nوربما أهمل ذكر علة في السند أراد مسلم بيانها اهتماما منه باختلاف الألفاظ، كما صنع في هذا المثال الأخير حيث أهمل أن ينبه على تفرد عبد الملك بن أبي سليمان برواية الحديث عن عبد الله بن عطاء، عن سليمان بن بريدة، بينما هو عند سائر أصحاب عبد الله بن عطاء، عن عبد الله بن بريدة، فقال في حديثه: بمثل حديثهم.\nوأما أبو نعيم فليس له شيء من هذا، ففي الموضع الأول جمع الطرق عن قتادة، وساق المتن بلفظ حديث هشام الدستوائي (^٢)، وفي حديث بريدة لم يستوف ذكر الاختلاف كما فعل أبو عوانة تبعًا لمسلم (^٣).\n٢ - يشير إلى اختلافات الألفاظ في مواضع لم يذكرها الإِمام مسلم، كما فعل في حديث أبي هريرة: بعث رسول الله ﷺ عمر بن الخطاب ساعيا على الصدقة، الحديث، قال عقبه: روى هذا الحديث عن أبي الزناد جماعة، منهم موسى بن عقبة، وعبد الرحمن بن أبي الزناد، وقد رواه شعيب هذا،\n_________\n(^١) انظر الأحاديث من: (٣١٢٤ - ٣١٢٦) والمعلقات التي في عقبها.\n(^٢) باب الصوم والإفطار في السفر (ص ١٨٢) من مصورة رقم: (٢٠٤٩).\n(^٣) باب قضاء الصيام عن الميت (ص ٢١٧ - ٢١٩).","vol":"مقدمة","page":388},{"text":"فقال بعضهم: \"فهي عليه ومثلها معها\"، وبعضهم قال مكان \"أعتاده\": \"وأعبده\" (^١).\n٣ - يذكر ما أورده الإِمام مسلم من الاختلاف في الإسناد، وربما زاد أوجها أخرى لم يذكرها مسلم، كما فعل في الاختلاف على الأعمش في حديثه عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس أن امرأة أتت رسول الله ﷺ فقالت: إن أمي ماتت وعليها صوم شهر، الحديث، فاستوفى ما ذكره الإِمام مسلم ثم زاد اختلافا آخر، وهو ما ذكره عن عبد الرحمن ابن مغراء، عن الأعمش (^٢).\n٤ - يذكر أوجه الاختلاف في الإسناد والمتن لم يذكرها مسلم أساسًا، منها ما هو قادح، ومنها ما ليس بقادح، فمما ذكر من الاختلاف القادح، اختلاف بعض أصحاب الزهريّ، في حديث من جامع أهله في نهار رمضان، حيث أورد اختلافا في السند، وآخر في المتن، ففي الذي في السند ذكر رواية هشام بن سعد، عن الزهريّ، عن أبي سلمة، عن أبي هريرة، حيث خالف هشام الجماعة في قوله عن أبي سلمة مكان حميد ابن عبد الرحمن، فنص أبو عوانة، وقال: غلط فيه هشام، فقال: عن أبي سلمة (^٣).\n_________\n(^١) الحديث رقم: (٣٤٠٦، ٣٤٠٧).\n(^٢) انظر الأحاديث من: (٣١١٨ - ٣١٢٣).\n(^٣) الحديث رقم: (٣٠٨٠).","vol":"مقدمة","page":389},{"text":"وفي المتن ذكر مخالفة عبد الجبار بن عمر، وأبي مروان العثماني حيث زادا: \"وأمره أن يقضي يوما مكانه\"، وهي زيادة منكرة في حديث الزهري (^١).\nومنه أيضًا الاختلاف على مالك في حديث أبي هريرة: \"من قام رمضان إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\"، حيث اختلف فيه في الوصل والإرسال، وحمل بعضهم رواية حميد عن أبي هريرة على رواية أبي سلمة عنه.\nكل هذا الاختلاف لم يذكره الإِمام مسلم في الموضعين، فذكره أبو عوانة، وأورد طرقه، وذكر عقبها من جوّد الإسناد، كما فُصل ذلك في التحقيق (^٢)، ومن الاختلاف غير القادح ما ذكره في حديث أبي هريرة في النهي عن الوصال في الصوم، حيث رواه من طريق يونس، ومعمر، وشعيب، كلهم عن الزهريّ، عن أبي سلمة، عن أبي هريرة، ثم رواه من طريق الزبيدي، عن الزهريّ، عن أبي سلمة، وابن المسيب، عن أبي هريرة، والحديث عند مسلم من طريق يونس وحده عن الزهريّ، عن أبي سلمة، فأورد أبو عوانة هذا الاختلاف، ولم يورده مسلم، وهو غير قادح، فقد قال الدارقطني: القولان محفوظان (^٣).\n_________\n(^١) انظر الأحاديث رقم: (٣٠٧٩ و٣٠٨٢).\n(^٢) انظر الأحاديث من: (٣٢٦٠ - ٣٢٦٧).\n(^٣) انظر الأحاديث من: (٣٠١٢ - ٣٠١٥).","vol":"مقدمة","page":390},{"text":"٥ - يزيد بيانا لما يورده مسلم من الخلاف، مثال ذلك أن الإِمام مسلما أورد في عقب طرق حديث أبي سعيد الخدري السالف الذكر في الصوم في السفر، طريق مروان بن معاوية، عن عاصم، عن أبي نضرة، عن أبي سعيد، وجابر، فذكر أبو عوانة هذا الطريق تعليقا، ثم أورد طرق من تابع مروان في رواية الحديث في مسند جابر، فكان فيه توضيح لمراد مسلم من إيراد طريق مروان، وأنه ليس لبيان تفرده بجعل الحديث في مسند جابر وأوضح أن الحديث محفوظ عن جابر أيضًا.\n٦ - قد يشير أبو عوانة إلى موضع العلة من أحاديث مسلم، بذكره معلقا في آخر الباب، كما فعل في حديث أبي هريرة: \"لا تخصوا ليلة الجمعة بقيام من بين الليالي، ولا تخصوا يوم الجمعة بصيام من بين الأيام، إلا أن يكون في صوم يصومه أحدكم\"، من حديث حسين الجعفي، عن زائدة، عن هشام، عن ابن سيرين، عن أبي هريرة، وهو حديث معلول، أعله أبو زرعة، وأبو حاتم، والدارقطني، وذكره النسائي في باب ذكر الاختلاف على ابن سيرين (^١)، وأورد عقبه الحديث من رواية ابن سيرين، عن أبي الدرداء، وهو الذي حكم عليه الحفاظ بأنه المحفوظ، وأن حسين الجعفي غلط في حديثه على زائدة، وقد ذكر الدكتور ربيع المدخلي، والشيخ مقبل الوادعي، أن الحديث عند مسلم مساق لبيان علته، وصنيع أبي عوانة بإيراده معلقا\n_________\n(^١) السنن الكبرى (٢/ ١٤١/ ٢٧٥١، ٢٧٥٢).","vol":"مقدمة","page":391},{"text":"يشير لذلك، والله أعلم (^١).\nوربما أشار بإيراد طريق آخر تبين علة الطريق التي عند مسلم، كما فعل في حديث عبد الله بن أنيس في ليلة القدر، حيث رواه مسلم من حديث الضحاك بن عثمان، وقد غلط فيه وخالف من هو أولى منه ثقة وكثرة، في سياق الحديث، فذكر أبو عوانة حديث الضحاك ثم عقبه برواية يزيد بن عبد الله بن الهاد الموافقة لرواية الحفاظ والتي توضح العلة في رواية الضحاك، والله أعلم (^٢).\n٧ - ينص على وهم الواهم في الرواية، كقوله: وهم سفيان، فقال: من صام رمضان (^٣)، كما ينقل كلام مسلم في الحكم بوهم الراوي، كما فعل في قول مسلم في رواية شعبة لحديث أبي قتادة، وفيه قال: \"وسئل عن صوم الاثنين والخميس، فسكتنا عن ذكر الخميس لما نراه وهما\" (^٤)، إلا أنه قد يورد الرواية بالوهم كما فعل في هذا الحديث، ولا يحذف موضعه من المتن كما يفعله مسلم، وقد يحذفه مكتفيا بما تقدم منه من التنبيه على وهم راويه، كما فعل في حديث سفيان بن عيينة المقدم، عند ما أورده في موضع آخر، اكتفى بذكر فضل ليلة القدر، وحذف ذكر فضل الصيام الذي حكم\n_________\n(^١) انظر التعليق عقب الحديث رقم: (٣١٤٢).\n(^٢) انظر الأحاديث من: (٣٣١٨ إلى ٣٣٢٠).\n(^٣) انظر كلامه عقب الحديث رقم: (٣٢٦٧).\n(^٤) انظر الحديث رقم: (٣١٦٩).","vol":"مقدمة","page":392},{"text":"عليه بالوهم (^١)، وروى أبو نعيم حديث أبي قتادة ولم يحذف موضع الوهم، ولم يذكر قول مسلم الذي يبين الوهم.\n٨ - لم يسلك طريقة التصريح ببيان اختلاف الرواة في الأحاديث المعللة في ترجمة كما هو منهج الإِمام النسائي في كتابيه السنن الكبرى والمجتبى، حيث يقول: (باب الاختلاف على فلان في الخبر الفلاني)، بل سلك طريق إيراد الأحاديث المعللة ضمن أحاديث الباب السالمة من العلة، كما ليس له منهج واضح من حيث الترتيب بين الأحاديث المعللة وبين السالمة من العلل، فقد يؤخر الأحاديث المعللة ويقدم الصحيحة، كما فعل في حديث المجامع في نهار رمضان، حيث ذكر رواية هشام بن سعد، ورواية أبي مروان العثماني، ورواية عراك في آخر الباب (^٢)، وعلى العكس من ذلك تقديم الحديث المعل وتأخير الحديث الصحيح، كما فعل في حديث عبد الله ابن أنيس حيث قدم طريق الضحاك التي فيها العلة، وأخر طريق يزيد ابن الهاد السالمة من العلة (^٣).\nفالخلاصة أن أبا عوانة أوسع خطوة في هذا الباب من أبي نعيم، حيث إنه يشير إلى العلل، واختلاف الرواة في السند والمتن، وقد يحكم مع ذلك بما رآه صوابا، فيضيف الوهم إلى الواهم ويصحح الصحيح، والله أعلم.\n_________\n(^١) انظر الحديث رقم: (٣٣١٦).\n(^٢) انظر الأحاديث من (٣٠٨٠ - ٣٠٨٢).\n(^٣) الأحاديث: (٣٣١٨ - ٣٣٢٠).","vol":"مقدمة","page":393},{"text":"<span data-type='title' id=toc-87>المبحث الحادي عشر: الأحاديث الزوائد في الكتابين:</span>\nذكر الحافظ الذهبي عن مستخرج أبي عوانة أن له فيه زيادات عدة (^١)، وكذلك قال الحافظ ابن حجر (^٢)، وأما مستخرج أبي نعيم فلم ينقل عنه أن فيه زوائد، ولم أجد شيئًا منها في القسم الذي عليه الدراسة (^٣)، واعتبرت أربعة ضوابط لاعتبار الحديث من الزوائد، وهي:\n١ - أن يكون متن الحديث لم يخرج في الأصل بلفظه أو بمعناه، لا من حديث الصحابي الذي رواه، ولا من حديث غيره.\n٢ - أن يكون من الحديث الزائد قد خرج في الأصل لكن عن صحابي آخر غير الذي روى الحديث الزائد.\n_________\n(^١) تذكرة الحفاظ (٣/ ٧٧٩).\n(^٢) النكت على كتاب ابن الصلاح (١/ ٢٩٢).\n(^٣) تقدَّم أنَّ دراسة مقارنة الكتابين في الأحاديث الزوائد، أجريت على جزء من مستخرج أبي عوانة من حديث رقم: (٣٠٠٩ إلى ٣٤٠٧)، أعدها الدكتور بشير على عمر، وفي مجموع الكتاب يزيدُ عدد الأحاديث الزائدة على (٤٥٢) حديثا، كما تقدَّم الكلام عليه بالتفصيل في المطلب الأول، من المبحث السابع في الفصل الثاني، وقد يَعمد أبو عوانة إلى عقد باب للأحاديث الزائدة على مسلم، كما فعل ذلك في كتاب الاستسقاء، فقال:\n\"زيادات في الاستسقاء ما لم يخرجه مسلم\"، أورد تحته سبعة عشر حديثا، منها خمسة عشر حديثًا زائدًا، وحديثان التقى فيهما مع مسلم فيمن هو فوق شيخه.\nانظر الأحاديث: من رقم (٢٥٦٧) إلى رقم (٢٥٨٣).","vol":"مقدمة","page":394},{"text":"٣ - أن يكون متن الحديث الزائد قد خرج في الأصل عن الصحابي نفسه لكن فيه زيادة مؤثرة ليست في الأصل.\n٤ - أن ينص المؤلف على أنه من الزوائد، وإن لم يتوفر فيه ضابط من الضوبط المتقدمة (^١).\nوجملة ما وقع عند الحافظ أبي عوانة (^٢) من طرق الأحاديث الزوائد ٤١ طريقًا لسبعة عشر حديثا، فالتي لم تخرج في الأصل لا بلفظها ولا بمعناها هي:\nحديث أسماء بنت أبي بكر (ح ٣٠٦١): أفطرنا على عهد رسول الله ﷺ في يوم غيم ثم طلعت الشمس.\nوحديث عبد الله بن عباس في فضل العمل في الأيام العشر من ذي الحجة (ح ٣٢٣٨ - ٣٢٤٠)، وهذان في صحيح البخاري.\nومنها حديث أبي سعيد الخدري في النهي عن صوم المرأة تطوعا إلا بإذن زوجها (ح ٣١٦١ - ٣١٦٣)، وهو صحيح على شرط الشيخين.\nومنها حديث أبي بن كعب في اعتكافه ﷺ عشرين يومًا (ح ٣٣٠٠)، وهو صحيح على شرط مسلم.\nومنها ما يسوقه للمتابعة أو الاستشهاد لحديث من الزوائد، كما فعل\n_________\n(^١) انظر هذه الضوابط الثلاثة الأولى في: علم زوائد الحديث (ص ٦٧ - ٦٩).\n(^٢) في الجزء الذي أجريت عليه الدراسة.","vol":"مقدمة","page":395},{"text":"في حديث ابن عباس سالف الذكر، فساق متابعات له (ح ٣٢٤٥، ٣٢٤٦، ٣٢٥١)، وشواهد:\nمنها ما هو صحيح لذاته، كحديث ابن مسعود (ح ٣٢٤٧)، وحديث عند الله بن عمرو (ح ٣٢٤٩).\nومنها ما هو حسن، كحديث جابر (ح ٣٢٤٣).\nومنها ما هو معلول، كحديث ابن عمر (ح ٣٢٤٤)، وحديث أبي هريرة (ح ٣٢٤١، ٣٢٤٢، ٣٢٤٨)، كحديث جابر (ح ٣٢٥٠)، فهذا النوع يخرجه أبو عوانة لأن أحاديثه تضمنت أصولا تستحق الذكر في أبواب الكتاب لكنها لم تذكر في الأصل، فذكرها جبرًا لهذا النقص.\nالنوع الثاني منه: حديث ابن عمر، وعائشة، وأبي هريرة (^١)، في الزكاة بلفظ: \"ليس فيما دون خمسة أوسق صدقة\"، أوردها شواهد لحديث أبي سعيد الخدري الذي خرجه في الأصول، وحديث ابن عمر معلول، الصحيح أنه موقوف، وحديث عائشة ضعيف جدًّا فيه صالح بن موسى الطلحي متروك؛ وحديث أبي هريرة فيه علة في بعض طرقه، ذكرها ثم ذكر الطريق السالمة من العلة، وهو حسن.\nومنه أيضًا حديث ابن عمر: \"فيما سقت السماء، والعيون، والأنهار، العشر، وفيما سقي بالنضح نصف العشر\"، وهو عند البخاري، وحديث\n_________\n(^١) انظرها بأرقام: (٣٣٥٢ - ٣٣٦١ - ٣٣٦٢ - ٣٣٦٤).","vol":"مقدمة","page":396},{"text":"عمر بن الخطاب نحوه موقوفًا (^١)، أوردهما شاهدين لحديث جابر الذي أخرجه مسلم، وأخرجه أبو عوانة أيضًا (ح ٣٣٦٦)، لكن أورد الحديث من ثلاثة طرق ليشير إلى اختلاف في الموضعين: الأول بين نافع وسالم.\nالثاني: بين عبيد الله وأخيه عبد الله في نافع، والحديث من الأحاديث التي اختلف فيها نافع وسالم، واختلف الحفاظ في الترجيح بينها، فأعرض عنه مسلم، لكن المصنف أورده وأشار إلى الاختلاف، ويبدو أن أبا عوانة يورد هذا النوع لا ليشير إلى شواهد لأحاديث الأصل فحسب، بل ربما ليدل على علة ما لم يخرجه صاحب الأصل مع كونه من أحاديث الباب، فيستفاد من صنيعه هذا الوقوف على عملية الانتقاء عند صاحب الأصل، فكأنه يقول: في هذا الباب الأحاديث الفلانية لم يخرجها صاحب الأصل لما فيها من العلل التي أشرت إليها، والله أعلم.\nالنوع الثالث منه: حديث أبي هريرة: \"لا تصوم المرأة وبعلها شاهد إلا بإذنه في غير شهر رمضان\"، أخرج مسلم الحديث من طريق عبد الرزاق، عن معمر، عن همام، عن أبي هريرة، وليس فيه: \"في غير شهر رمضان\"، فاعتبرته من الزوائد من أجل هذه الزيادة في الطرق التي ذكرت، والطريق التي ليس فيها الزيادة لم أعتبرها من الزوائد (^٢)، والإمام مسلم أخرج الحديث في كتاب الزكاة لما فيه من ذكر نفقة الزوجة من كسب زوجها بغير\n_________\n(^١) انظرهما برقم: (٣٣٦٧ - ٣٣٦٩).\n(^٢) انظر الطرق من حديث رقم (٣١٦٤ - ٣١٦٧)، الآخرة هي التي ليست من الزوائد.","vol":"مقدمة","page":397},{"text":"إذنه (^١)، ولم يعده في كتاب الصيام مع اشتماله على أصل من أبوابه، فأورده أبو عوانة شاهدًا لحديث أبي سعيد الخدري السالف الذكر (ح ٣١٦١ - ٣١٦٢)، مقتصرًا على ذكر موضع الشاهد منه وأتى في بعض طرقه بالزيادة المقيدة لمطلق النهي، وساقها من عدة طرق ليدل على ثبوتها وعدم شذوذها.\nالنوع الرابع: وهو ما نص الحافظ أبو عوانة على أنه من زياداته، ولم يتوفر فيه ضابط من الضوابط الثلاثة الأولى، فيه حديث أبي سعيد، وحديث جابر، كلاهما بلفظ: \"ليس فيما دون خمسة أوسق صدقة\" الحديث، أورد للأول طرقا غير طرق يحيى بن عمارة، عن أبي سعيد، التي أخرج الإِمام مسلم الحديث منها؛ وأورد للثاني طرقا غير طريق أبي الزبير، عن جابر، التي هي عند مسلم (^٢)، وفي بعض تلك الطرق زيادات على ما عند صاحب الأصل فتلتحق تلك الطرق بالقسم الذي قبله، كما أن بعض هذه الطرق فيها الصحيح (^٣)، وفيها ما أعل بانقطاع يسير (^٤)، أو خطأ في تسمية بعض رواته (^٥)، أو بالمخالفة لمن هو أولى\n_________\n(^١) صحيح مسلم -كتاب الزكاة -باب ما أنفق العبد من مال مولاه (٢/ ٧١١).\n(^٢) انظر لحديث أبي سعيد الخدري: (ح ٣٣٥٣ - ٣٣٥٧)، ولحديث جابر: (ح ٣٣٥٨ - ٣٣٦٠، و٣٣٦٥).\n(^٣) حديث رقم: (٣٣٥٤).\n(^٤) حديث رقم: (٣٣٥٣).\n(^٥) حديث رقم: (٣٣٥٥، ٣٣٥٦).","vol":"مقدمة","page":398},{"text":"منه (^١)، وهذا أيضًا مما يجوز أن يكون مما يورده أبو عوانة ليدل على ما فيه من علل كانت سببًا في عدم رواية الإِمام مسلم له، كما سبق نظيره في النوع الثالث، والله أعلم.\nفبهذا القدر يتبين أن ما قاله الحافظ ابن حجر عن مستخرج أبي عوانة أن له زيادات مستقلة أثناء الأبواب، وفيها الصحيح، والحسن، والضعيف، والموقوف، صحيح من حيث الجملة وفق ما في القسم المخصص لهذه المقارنة من كتابي الصوم والزكاة، وأما بالتفصيل الذي تقدم فالأحاديث المستقلة المشتملة على متون غير مروية في الأصل إطلاقا، فليس فيها إلا الصحيح، وما ورد منها من الضعيف، فإنما جاء شاهدًا للصحيح، وأما التي يوجد أصل متنها عند صاحب الأصل، فقد يوجد فيها الأنواع التي ذكرت، لكنها في موضع الاستشهاد، أو مساقة لبيان علتها، وكذلك الحال في التي اشتملت على زيادة عنده ليست في الأصل.\n_________\n(^١) انظر طرق حديث جابر برواية عمرو بن دينار عنه، وهي: (٣٣٥٧، ٣٣٥٨، ٣٣٥٩، ٣٣٦٥).","vol":"مقدمة","page":399},{"text":"<span data-type='title' id=toc-88>خلاصة المقارنة </span>(^١):\nوتتلخص في النقاط التالية:\n١ - الكتابان من حيث التسمية شبه شيء واحد.\n٢ - اختلف عند المؤلفين السبب الباعث لهما على تأليف كتابيهما، حيث قصد الحافظ أبو نعيم مجرد الاستخراج على الكتاب الأصل، وقصد الحافظ أبو عوانة زيادة على ذلك تأليف مصنف مشتمل على الفوائد التي في الكتب المبوبة.\n٣ - الحافظ أبو نعيم أشد التزاما لترتيب أحاديث وطرق الأصل، وأشد استيفاء في إيرادها من الحافظ أبي عوانة، إلا أن الحافظ أبا عوانة ضمن كتابه فوائد من فقه الحديث اضطر بسببها أن لا يحافظ على ذلك الترتيب، فلا يكاد يوجد كتاب جمع بين حسن الترتيب والجمع لطرق حديث بعد حديث، على طريقة مسلم، واشتمل مع ذلك على التبويب الفقهي الشامل والدقيق، على مثل طريقة البخاري، فإما أن يحصل له ما حصل لأبي عوانة، أو يسلك مسلك الترمذي من إيراد بعض طرق حديث الباب، والإشارة إلى بعضها الأخرى، وعوض أبو عوانة ما تركه من عدم\n_________\n(^١) اعتُمد في إعداد هذه المقارنة على دراسة د. بشير علي عمر في مقارنته بين مستخرجي أبي عوانة وأبي نعيم من خلال كتابي الصوم والزكاة، من ح (٣٠٠٩) إلى ح (٣٤٠٧)، وأضيف إليها مطالب ومباحث زادها باحثون آخرون كما تقدَّم بيانُ ذلك مفصَّلًا في أول هذا الفصل.","vol":"مقدمة","page":400},{"text":"الاستيفاء بما يورده من الأحاديث الزوائد.\n٤ - الحافظ أبو نعيم أشد تمسكا بشرط الاستخراج من الحافظ أبي عوانة، حيث يقرب عنده موضع الالتقاء مع صاحب الأصل بخلاف صنيع الحافظ أبي عوانة في الغالب، ولا مؤاخذة على أبي عونة في ذلك، بل هذا الصنيع منه تضمن فوائد أكثر من صنيع أبي نعيم.\n٥ - كتاب أبي عوانة أكثر فائدة في تراجم الأبواب من كتاب أبي نعيم.\n٦ - تنوع كل من الحافظين في طرق سياقهما للأحاديث، واختلف مناهجهما في ذلك حسب السبب الباعث لهما على التأليف، فأكثر عند الحافظ أبي عوانة انتهاج مسلك إيراد كل طريق بإسنادها ومتنها، ومن أجل ذلك أكثر عنده فائدة بيان لفظ الطريق المحال به عند مسلم على ما عند الحافظ أبي نعيم، وأما الحافظ أبو نعيم فأكثر عنده انتهاج مسلك جمع الطرق وسياق متن واحد لها، فأكثر عنده الطرق الزائدة على ما عند أبي عوانة.\n٧ - سلك أبو عوانة طريقة التكرار للأحاديث على خلاف منهج صاحب الأصل ليستدل بالحديث الواحد في عدة أبواب يصلح لها، وهو في ذلك بخلاف أبي نعيم، وأما الاختصار والتقطيع للأحاديث فالكتابان تبع لأصلهما في قلة ذلك فيهما.\n٨ - حافظ الكتابان على منهج الأصل من الاقتصار على الأحاديث","vol":"مقدمة","page":401},{"text":"المسندة، وعدم التعريج للموقوفات والمقطوعات إلا تبعًا لا قصدا، وأما الأحاديث المرسلة فهي أكثر عند أبي عوانة منها عند أبي نعيم، وإنما كان ذلك منه لما سلك في منهجه من بيان العلل واختلاف الرواة حيث دعت الحاجة إلى ذلك، وكذلك اختلف منهجه في المعلقات فأكثر منها، وذلك لأسباب تقدم ذكرها، بخلاف أبي نعيم الذي ندر أن يوجد عنده شيء منها.\n٩ - اشتمل الكتابان على أنواع من علم رواة الحديث جعلتهما من الكتب التي يستفاد منها في معرفة هذا العلم.\n١٠ - اشتمل الكتابان على أنواع من فوائد الاستخراج ظهر من إبرازها أهمية المستخرجات، وقد توضّح اختلاف الكتابين في مدى وقوع تلك الفوائد فيها على سبيل الانفراد، كشفت دراسة هذا الجانب ما يؤكد القول بصحة انتقاء الإِمام مسلم لأحاديث كتابه، وسلامتها من العلل.\n١١ - يؤخذ على الكتابين وجود الرواية عمن لا تحل الرواية عنه من المتروكين والمتهمين، على قلة ذلك عندهما، وهي عند أبي عوانة أقل منها عند أبي نعيم، وتبين هذا عدم التلازم بين الإخراج للراوي في المستخرجات، والحكم عليه بالتوثيق.\n١٢ - اشتمل كتاب أبي عوانة على أحاديث زوائد، وهي مما تلتحق بأحاديث الأصل في الجملة، إلا أنه يورد في المتابعات والشواهد منها ما لا يصلح للاستشهاد بها لشدة ضعف رواتها، وذلك نادر، أو لرجحان","vol":"مقدمة","page":402},{"text":"خطأهم في روايتها، وذلك منه لغرض بيان علتها.\n١٣ - اهتم أبو عوانة بذكر العلل واختلاف الرواة في الأسانيد والمتون، ولم يهمل أن يحكم بما هو الراجح عنده، وبما يراه من وهم الواهم فيها.\n١٤ - هذا ومما يحتاج كتاب أبي عوانة إليه؛ جمع تراجم زوائده من الرجال على ما في الكتب الستة، ففيه عدد كبير من التراجم لا توجد في تهذيب الكمال وفروعه، وهذان الجانبان مما يزيد في خدمة الكتاب، وكذلك يحتاج الكتاب إلى تكملة نواقصه بالاستعانة بكتاب \"إتحاف المهرة\"، وهذا وإن كان يتعذر معه الوقوف على ألفاظه إلا أنه بتخريج الطرق التي في الإتحاف يمكن تقريب الألفاظ للمستفيدين، كذلك يحتاج الكتاب إلى دراسة طرق الأحاديث التي يوردها لبيان علتها، واختلاف الرواة فيها، فيستفاد من هذه الدراسة الوقوف على ما يوضح منهج الإِمام مسلم في بيان العلل في كتابه، ويميز ما كان منه من قبيل العلل القادحة وغير القادحة، والله ولي التوفيق.\nوصلى الله على سيدنا محمَّد وعلى آله وصحبه وسلم تسليمًا.","vol":"مقدمة","page":403},{"text":"المصطلحات الخاصة المستعملة بالزيادات والفرق بين نسخ التحقيق:\n١ - [] المعقوفتان: لوضع الزيادة من النسخ الأخرى، أو لما سقط من الأصل.\n٢ - () الهلالان: للتنبيه على ورود الكلمة التي بداخلهما مصوَّبة، وذلك للتنبيه على إثبات المحقق لها على خلاف ما في الأصل، مع التنبيه في الحاشية على صورة ما في الأصل وعلى مستند التصويب.\n٣ - (* *) الهلالان ذوا نجمين داخليَّين: أثبت بينهما الساقط من نسخة الأصل فقط، سواء كان كلمة أو أكثر، والذي استدركه الناسخ في الهامش.\n٤ - * * النجمان: استعملا لتحديد أوَّل الكلام وآخره مما علق عليه المحقق، إذا زاد عن نحو الكلمتين، مثل كون الجملة سقطت من إحدى النسخ الخطية -غير الأصل-، وما أشبه ذلك.\n٥ - &lt;&gt; القوسان المكسورتان: جعل بينهما ما أضافه المحقق إلى النص المنقول في الحواشي مما يقتضيه السياق حتمًا مما لم يقف عليه في مرجع، وقد يستعملهما لتفسير شيءٍ في النص فيصدِّر ذلك حينئذٍ بكلمة \"يعني\" أو \"أي\".","vol":"1","page":4},{"text":"ربِّ أعن بلطفك يا كريم\nأخبرنا الشَّيخ الإمَامُ الأجَلُّ أبو المحاسن مسعُود بن محمَّد بن غانم بن محمَّد الغانمي ﵀ بقراءتِي عليه بهَرَاة (^١) قال: أخبرنا الإِمام زينُ الإِسلام أبو القاسم عبد الكريم بن هوازن بن عبد الملك بن محمَّد بن طلحة القُشَيريُّ إجازةً، قال: أخبرنا أبو نعيم عبد الملك بن الحسن بن محمَّد بن إسحاق بن الأزهر بن عبد الله الأزهري قراءةً عليه بنيسابور (^٢)، قال: أخبرنا أبو عَوانة يعقوبُ بن إسحاق بن إبراهيم بن يَزيد ﵀ قراءةً عليه قال: الحمدُ لله قبل كلِّ مَقالٍ، وأَمام كلِّ رغبةٍ وَسؤالٍ، فإِنَّ يوسفَ بن سعيد بن مُسَلَّمٍ المِصِّيْصيَّ (^٣)، ومحمدَ بن إبراهيمَ\n_________\n(^١) هَراة -بالفتح- من أمهات مدن خراسان، وتقع اليوم في أفغانستان.\nانظر: معجم البلدان لياقوت الحموي (٥/ ٤٥٦)، بلدان الخلافة الشرقية لكي لسترنج (ص: ٤٤٩).\n(^٢) نيسَابُور -بفتح أوله- أحد أمهات مدن خراسان، وكانت خراسان تقسَّم إلى أربعة أرباع هي: هَراة، ومرو، وبلخ، ونيسابور، وكان اسمها قديما: أبرشهر، وتقع اليوم في إيران. انظر: معجم البلدان ٥/ ٣٨٢، بلدان الخلافة الشرقية (ص: ٤٢٤ - ٤٢٩).\n(^٣) جده مُسَلَّم: بفتح الميم والسين، واللام المشدَّدة. تبصير المنتبه لابن حجر (٤/ ١٢٨١). كثيرًا ما يورده المصنف بنسبته إلى جدِّه فيما سيأتِي.\nوالمِصِّيصي -بكسر الميم والصاد المهملة الثقيلة، ويقال أيضًا: بفتح الميم كسر الصاد بدون تشديد، والأول أصح- وهي نسبة إلى: المِصِّيصة، بلدة كبيرة على ساحل نهر جيحون بالشام، ما زالت قائمة الآن بسوريا، على حدودها مع تركيا، =","vol":"1","page":5},{"text":"الطرسُوسيَّ (^١)، وأبا العَباس الغَزِّيَّ (^٢)،\n_________\n= قريبة من طرسوس.\nانظر: الأنساب للسمعانِي (١١/ ٣٥١)، معجم البلدان (٥/ ١٦٩)، القاموس المحيط للفيروزآبادي (ص: ٨١٤)، بلدان الخلافة الشرقية (ص: ١٦٢ - ١٦٣).\n(^١) طَرَسُوس -بفتح الطاء والراء المهملتين، والواو بين السينين، الأولى مضمومة والثانية مكسورة-: بلدة بالشام، بين أنطاكية وحلب، وتقع اليوم في سوريا.\nوالمنتسب إليها هنا هو: محمَّد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطرسوسي، بغدادي الأصل مشهور بكنيته، توفي سنة (٢٧٣ هـ).\nوثقه أبو داود السجستانِي، وأبو بكر الخلال، والسمعانِي، وابن يونس، ومسلمة بنُ القاسم، والذهبي في العبر، وابن ناصر الدين الدمشقي. وأثنى عليه ابن الجوزي، والنووي وغيرهما. وذكره ابن حبان في الثقات، وقال: \"كان من الثقات، دخل مصر فحدثهم من حفظه من غير كتاب بأشياء أخطأ فيها، فلا يعجبنِي الاحتجاج بخبره إلا بما حُدِّثتُ من كتابه\"، وقال الحكم أبو عبد الله: \"صدوق كثير الوهم\"، وقال مسلمة بن قاسم: \"أنكرت عليه أحاديث ولج فيها فتكلم الناس فيه\".\nأقول: ومثل هذا الكلام يكون في الصدوق، ولذا قال الحافظ: \"صدوق صاحب حديث يهم\".\nانظر: الثقات لابن حبان (٩/ ١٣٧)، تاريخ بغداد (١/ ٣٩٥)، الأنساب (٨/ ٢٣١)، المنتظم لابن الجوزي (١٢/ ٢٥٨)، معجم البلدان (٤/ ٣١)، تهذيب الأسماء واللغات للنووي (١/ ٧٧)، تهذيب الكمال للمزي (٢٤/ ٣٢٧)، ميزان الاعتدال (٣/ ٤٤٧)، والعبر (١/ ٣٩٤)، وسير أعلام النبلاء (١٣/ ٩٢)، تهذيب التهذيب (٩/ ١٥) وتقريب التهذيب كلاهما لابن حجر (٥٧٠٠).\n(^٢) عبد الله بن محمَّد بن عمرو بن الجراح الأزدي، والغَزِّي بفتح الأول، نسبة إلى غَزَّة، =","vol":"1","page":6},{"text":"والعباسَ بن محمَّد (^١) حَدثونا، قالوا: حدثنا عبيد الله بن موسى (^٢)، قال: أخبَرنا الأوزاعي (^٣)، عن قرة بن عبد الرحمن بن حَيويل (^٤)، عن الزُّهري،\n_________\n= بليدة من بلاد فلسطين على مرحلة من بيت المقدس، وما زالت تعرف هذا الاسم إلى اليوم.\nانظر: (الأنساب) (٩/ ١٤٦)، (معجم بلدان فلسطين) لمحمد شراب (ص: ٥٦٧).\n(^١) هو الدوري، أبو الفضل البغدادي، صاحب التاريخ عن ابن معين.\n(^٢) عبيد الله بن موسى بن أبي المختار (باذام) العبسي الكوفي، توفي سنة (٢١٣ هـ).\nوثقه جماعة كابن معين، وأبي حاتم، والعجلي، وابن عدي، وغيرهم، ولكن رموه بالتشيع، وتركه الإمام أحمد لروايته أحاديث منكرة في التشيع.\nوقال ابن سعد: \"كان ثقة صدوقًا إن شاء الله تعالى، كثير الحديث، حسن الهيئة، وكان يتشيع، ويروي أحاديث في التشيع منكرة، وضعِّف بذلك عند كثير من الناس، وكان صاحب قرآن\".\nوقال الفسوي: \"شيعي، وإن قال قائل: رافضي لم أنكر عليه، وهو منكر الحديث\".\nوقال الحافظ: \"ثقة، كان يتشيع\".\nانظر: طبقات ابن سعد (٦/ ٤٠٠)، العلل للإمام أحمد -رواية المرُّوذي- (ص: ١٢٧، ١٧٤)، الجرح والتعديل لابن أبي حاتم (٥/ ٣٣٤)، الثقات لابن حبان (٧/ ١٥٢)، تهذيب الكمال للمزي (١٩/ ١٦٨)، تهذيب التهذيب (٧/ ٤٧)، والتقريب للحافظ ابن حجر (٤٣٤٥).\n(^٣) عبد الرحمن بن عمرو بن أبي عمرو الأوزاعي - أبو عمرو.\n(^٤) قُرَّة بن عبد الرحمن بن حَيْوِيل (وفي بعض المصادر: حيوئيل) -بمهملة مفتوحة ثم تحتانية- على وزن جَبْرِيل، المعافري المصري، يقال اسمه: يحيى، توفي سنة (١٤٧ هـ).\nضعَّفه الإمام أحمد، وابن معين، وأبو حاتم، والنسائي، والدارقطني. وقال عنه =","vol":"1","page":7},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبو زرعة: \"الأحاديث التي يرويها مناكير\"، وقال أبو داود: \"في حديثه نكارة\" وقال أبو زرعة الدمشقي: \"ذِكره أحسن من حديثه\".\nووثقه يعقوب الفسوي، وذكره ابن حبان في الثقات، وكذا ابن شاهين وقال: \"ليس به بأس عندي\"، ونقل ابن حجر في التهذيب عن ابن معين: \"كان يتساهل في السماع وفي الحديث، وليس بكذاب\"، وقال العجلي: \"يكتب حديثه\"، وقال ابن عدي: \"لم أر في حديثه حديثًا منكرًا جدًّا فأذكره، وأرجو أنه لا بأس به\". وذكره العقيلي، وابن الجوزي في الضعفاء.\nوقال الأوزاعي: \"ما أحد أعلم بالزهري من قرة بن عبد الرحمن بن حيويل\".\nونسب ابن حبان هذا القول في الثقات إلى يزيد بن السمط، وأيٌّ كان صاحب القول فقد ردَّه أبو حاتم بقوله: \"كيف يكون قرة بن عبد الرحمن أعلم بالزهري كل شيء روى عنه لا يكون ستين حديثًا، بل أتقن الناس في الزهريّ: مالك ومعمر والزبيدي ويونس وعقيل وابن عيينة، هؤلاء الستة أهل الحفظ والإتقان والضبط والمذاكرة، وبهم يعتبر حديث الزهريّ إذا خالف بعض أصحاب الزهريّ بعضًا في شيء يرويه\".\nوقال ابن أبي حاتم: \"لم يكن الأوزاعي وقف على كتاب معمر عن الزهريّ، فإنه أكثرهم رواية عنه، ولا وقف على كتاب عقيل ويونس وإنما شاهد من قرَّة مكان يورده عليه فتصور صورة عنده أنه أعلمهم بالزهري، ويحتمل أنه كان عالمًا بأخلاق الزهريّ ولم يُرِد أنه كان عالمًا بحديث الزهريّ والله أعلم\".\nوعلَّق الحافظ ابن حجر في التهذيب بقوله: \"يظهر أن مراد الأوزاعي أنه أعلم بحال الزهريّ من غيره، لا فيما يرجع إلى ضبط الحديث، وهذا هو اللائق والله أعلم\".\nوقال عنه في التقريب: \"صدوق له مناكير\"، وقد أخرج له مسلم في المتابعات.\nفالظاهر أنه ضعيف، يصلح حديثه للمتابعات والشواهد إذا لم يخالف غيره. =","vol":"1","page":8},{"text":"عَنْ أبي سلمةَ (^١)، عن أبي هُريرة ﵁ أن رسول الله ﷺ قال: \"كُلُّ أَمْرٍ ذِي بالٍ لا يُبْدَأُ فِيهِ بِالحَمْدِ فَهُوَ أَقْطَع\" (^٢).\n_________\n= انظر: تاريخ أبي زرعة الدمشقي (١/ ٢٦٦ - ٢٦٧)، الضعفاء للعقيلي (٣/ ٤٨٥)، تقدمة الجرح والتعديل (١/ ٢٠٤ - ٢٠٥)، والجرح والتعديل لابن أبي حاتم (٧/ ١٣١ - ١٣٢)، الثقات لابن حبان (٧/ ٣٤٢)، الكامل لابن عدي (٦/ ٢٠٧٦)، سنن الدارقطنِي (١/ ٢٢٩)، الثقات لابن شاهين (ص: ٢٧٠ رقم ١١١٠)، الضعفاء لابن الجوزي (٣/ ١٧) تهذيب الكمال (٢٣/ ٥٨١)، ميزان الاعتدال (٣/ ٣٨٨)، تهذيب التهذيب (٨/ ٣٢٣)، التقريب (٥٥٤١).\n(^١) بن عبد الرحمن بن عوف الزهريّ.\n(^٢) أخرجه: أبو داود في السنن -كتاب الأدب -باب الهدي في الكلام (٤/ ٢٦١ - ح ٤٨٤٠) وابن ماجة في السنن -كتاب النكاح -باب خطبة النكاح (١/ ٦١٠ - ح ١٨٩٤)، والنسائي في عمل اليوم والليلة (السنن الكبرى ٦/ ١٢٧) وأحمد في المسند (٢/ ٣٥٩)، وابن حبان في صحيحه (موارد الظمآن ص ١٥٢ رقم ٥٧٨)، والدارقطنِي في سننه (١/ ٢٢٩)، والبيهقي في السنن الكبرى (٣/ ٢٠٨ - ٢٠٩) وغيرهم من طرق عن: الأوزاعي، عن قرة بن عبد الرحمن بن حيويل، عن الزهريّ، عن أبي سلمة، عن أبي هريرة مرفوعًا بألفاظ متقاربة، ولفظ ابن ماجه موافق للفظ المصنِّف، والحديث ضعيف.\nتنبيهات:\nأولًا: سبب تضعيف هذا الحديث هو: ضعف إسناده لما تقدَّم من حال قرة بن عبد الرحمن، ومخالفته للثقات من أصحاب الزهريّ الذين رووه عنه عن النبي ﷺ مرسلًا.\nقال أبو داود عقب إخراجه الحديث: \"رواه يونس، وعقيل، وسعيد بن عبد العزيز عن =","vol":"1","page":9},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الزهريّ عن النبي ﷺ مرسلًا\".\nوقال الدارقطني أيضًا عقب الحديث: \"تفرَّد به قرَّة عن الزهريّ، عن أبي سلمة، عن أبي هريرة وأرسله غيره عن الزهريّ عن النبي ﷺ، وقرة ليس بقويٍّ في الحديث، ورواه صدقة، عن محمَّد بن سعيد، عن الزهريّ، عن عبد الرحمن بن كعب بن مالك، عن أبيه، عن النبي ﷺ، ولا يصحُّ الحديث، وصدقة ومحمد بن سعيد ضعيفان، والمرسل هو الصواب\".\nثانيًا: قول الدارقطني: \"تفرد به قرَّة\" لعله يقصد أن الراجح في الطرق عن الزهريّ أنَّ قرة تفرَّد به؛ لأن في ظاهر الأمر هناك متابعة لقرة عن الزهريّ، فقد تابعه: سعيد بن عبد العزيز، عن الزهريّ، عن أبي سلمة، عن أبي هريرة رفعه.\nأخرجه النسائي في عمل اليوم والليلة (السنن الكبرى ٦/ ١٢٧ رقم ١٠٣٢٩)، وسعيد بن عبد العزيز هو: ابن أبي يحيى التنوخي، فقيه أهل الشام ومفتيهم بعد الأوزاعي، كان الإمام أحمد وغيره يقرنه بالأوزاعي في ثقته وحفظه، وكان أبو مسهر يقدمه على الأوزاعي، وقال الحكم: \"سعيد لأهل الشام كمالك بن أنس لأهل المدينة في التقدُّم والفضل والفقه والأمانة\".\nانظر: تهذيب الكمال (١٠/ ٥٣٩ - ٥٤٤).\nفهذه متابعة قوية لقرَّة بن عبد الرحمن إن صحَّت، والراوي عن سعيد: الوليد بن مسلم، وهو مدلِّس وقد صرَح بالتحديث، ولكن سعيدًا اختلط قبل موته -كما قال أبو مسهر- ولم أجد أحدًا ميز الرواة عنه قبل الاختلاط أو بعده.\nوانظر: الكواكب النيرات لابن الكيال (ص: ٢١٣).\nويبدو أنه قد اختلف عليه في الوصل والإرسال، فقد قال البيهقي: \"أسنده قرَّة، ورواه يونس بن يزيد، وعقيل بن خالد، وشعيب بن أبي حمزة، وسعيد بن عبد العزيز عن الزهريّ، عن النبي ﷺ مرسلًا\". السنن الكبرى (٣/ ٢٠٩).=","vol":"1","page":10},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فالظاهر أن الراجح عن سعيد هو رواية الإرسال، لذا قال الدارقطني: \"تفرَّد به قرَّة … \"، وعلى فرض صحَّة متابعة سعيد لقرَّة: فلا يقوى على مخالفة هذا الجمع من أصحاب الزهريّ الثقات، والله أعلم.\nثالثًا: ما تقدَّم في كلام الدارقطنِي وتضعيفه للحديث الذي روي من وجهٍ آخر عن الزهريّ عن عبد الرحمن بن كعب بن مالك، عن أبيه ﵁؛ فلم أجده من الطريق الذي ذكره، ولكن أخرجه الطبرانِي في الكبير (١٩/ ٧٢) من طريق صدقة بن عبد الله، عن محمَّد بن الوليد الزُبيدي، عن الزهري، عن عبد الله بن كعب بن مالك، عن أبيه، عن النبي ﷺ.\nوكعب بن مالك له من الأبناء: عبد الله، وعبد الرحمن، وعبيد الله، ومعبد، ومحمد كلهم رووا عن أبيهم -كما ذكر ذلك الحافظ في الإصابة (٥/ ٦١١) - فالله أعلم بالصواب أهو: عبد الله أم عبد الرحمن، ويحتمل أنَّ كليهما رويا الحديث عن أبيه والله أعلم.\nولا يضر هذا الاختلاف؛ لأن عبد الله وعبد الرحمن كليهما ثقة، فكيف ما دار دار على ثقة. ولكن ضعف الإسناد جاء من ضعف صدقة وهو: ابن عبد الله السمين، أبو معاوية أو أبو محمَّد الدمشقي قال الحافظ: \"ضعيف\". (التقريب ٢٩١٣) وقد سبق قول الدارقطنِي فيه. والراوي عنه في إسناد الطبراني: عبد الله بن يزيد الدمشقي ضعيف أيضًا، قاله الحافظ. (التقريب ٣٧١٤).\nرابعًا: وهو مما يجدر ذكره هنا أنَّ السبكي رحمه الله تعالى ذهب إلى تصحيح حديث قرَّة في طبقات الشافعية الكبرى (١/ ٦) بما يلي:\nأ - بأنَّ الأوزاعي قال عنه: إنه أعلم الناس بالزهري، وقد مرَّ هذا القول في ترجمة قرَّة، وتوجيه ابن أبي حاتم والحافظ ابن حجر لكلام الأوزاعي.\nب - بأن له شاهدًا من حديث كعب بن مالك، وهو الذي رواه من طريق الطبرانِي، =","vol":"1","page":11},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقد سبق أيضًا أن فيه ضعيفين، وأيضًا هو مخالفٌ لرواية الأثبات عن الزهريّ.\nجـ - أنه قد رُوِي هذا الحديث عن الأوزاعي، عن الزهريّ، عن أبي سلمة، عن أبي هريرة مرفوعًا بدون ذكر: قرة بن عبد الرحمن، ثم أخرج تلك الطرق بأسانيده وهي كالتالي:\n١ - حديث خارجة بن مصعب، عن الأوزاعي، عن الزهريّ به.\n٢ - حديث مبشِّر بن إسماعيل، عن الأوزاعي، عن الزهريّ به.\n٣ - حديث محمَّد بن كثير، عن الأوزاعي، عن الزهريّ به.\nواستشهد أيضًا بمن تابع الأوزاعي من غير طريق قرة، عن الزهريّ؛ وهو: إسماعيل بن أبي زياد الشامي الذي رواه عن يونس بن يزيد، عن الزهريّ به.\nوفي كلِّ ما أورده نظر، وإليك بيانه:\nفالأول: فيه خارجة بن مصعب: \"متروك كان يدلِّس عن الكذَّابين، ويقال: إنَّ ابن معين كذَّبه\". قاله الحافظ في التقريب (١٦١٢).\nوالثانِي -وهو حديث مبشِّر بن إسماعيل- فيه: محمَّد بن صالح البصري قال الحافظ: \"ما علمت حاله\". اللسان (٥/ ٢٠١) ويروي عن عبيد بن عبد الواحد بن شريك وهو ثقة، قد تغيَّر في آخره، ولم نعرف إن كان محمَّد بن صالح البصري روى عنه قبل التغيُّر أم بعده. انظر: اللسان (٤/ ١٢٠).\nوفيه أيضًا: أحمد بن محمَّد بن عمران، أبو الحسن النهشلي، المعروف بابن الجُنْدِي -نسبة إلى الجُنْد يعنِي: العسكر (الأنساب للسمعاني (٣/ ٣٢١) -، قال الخطيب: \"كان يضعَّف في روايته، ويُطعَن عليه في مذهبه\"، وقال الأزهري: \"ليس بشيء\"، وقال العتيقي: \"وكان يرمى بالتشيُّع، وكانت له أصول حسان\".\nقال الحافظ: \"أورد ابن الجوزي في الموضوعات في فضل عليٍّ حديثًا بسندٍ رجاله ثقات إلا الجُنْدي فقال: هذا موضوع ولا يتعدَّى الجندي\". =","vol":"1","page":12},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= انظر: تاريخ بغداد للخطيب (٥/ ٧٧ - ٧٨)، الميزان للذهبي (١/ ١٤٧ - ١٤٨) لسان الميزان لابن حجر (١/ ٢٨٨).\nوالثالث: حديث محمَّد بن كثير وهو: المصِّيصي قال عنه الشيخ الألبانِي: \"محمَّد بن كثير المصِّيصي ضعيف لأنه كثير الغلط كما قال الحافظ\". إرواء الغليل (١/ ٣٠).\nقلت: قال الحافظ: \"صدوق كثير الغلط\". التقريب (٦٢٥١).\nوأما شاهد إسماعيل بن أبي زياد فأسوأ حالًا من سابقه؛ لأنَّ إسماعيل بن أبي زياد هذا قال عنه الدارقطنِي: \"متروك الحديث\"، وقال الخليلي: \"شيخ ضعيف ليس بالمشهور، كان يُعلِّم ولد المهدي، وشحن كتابه في التفسير بأحاديث مسندة يرويها عن شيوخه: محمود بن يزيد، ويونس الأيلي، لا يتابع عليها\". لسان الميزان (١/ ٤٠٦ - ٤٠٧).\nمما سبق يتبين: أنَّ الأسانيد التي ساقها لتقوية حديث قرة بن عبد الرحمن لا تصلح للمتابعة؛ إما لضعفها الشديد أو لمخالفتها لرواية الثقات -حيث رووه عن الزهريّ عن النبي ﷺ مرسلًا- وقد رجَّح رواية الإرسال -كما سبق- من الحفاظ: أبو داود، والدارقطنِي، والبيهقي.\nوقد ذكر الشيخ الألبانِي حفظه الله أمرًا آخر يؤيد ضعف هذا الحديث وهو: اضطراب الرواة في المتن فتارة يروى: أقطع، وتارة: أبتر، وتارة: أجذم، وتارة يذكر الحمد، وتارة يقول: بذكر الله. الإرواء (١/ ٣١).\nوقد عزى السبكي في الطبقات (١/ ٩) تصحيح هذا الحديث إلى الحاكم وابن حبان، فأما ابن حبان فقد أخرجه في صحيحه كما سبق، وأما الحكم فلم أجده في مستدركه بعد طول تفتيش، ونقل أيضًا تحسين ابن الصلاح له.","vol":"1","page":13},{"text":"حدثنِي يزيد بن عبد الصمد الدمشقي (^١)، وسعد بن محمَّد (^٢) قالا: حدثنا هشامُ بن عمَّار (^٣)، حدثنا عبد الحميد بن حبيب (^٤)، عَن الأوزاعي،\n_________\n(^١) هو: يزيد بن محمَّد بن عبد الصمد القرشيّ، أبو القاسم الدمشقي.\n(^٢) سعد بن محمَّد البيروتي، أبو محمَّد.\n(^٣) هشام بن عمَّار بن نُصير -بنون مصغَّر- السُّلمي الدمشقي، الخطيب، صدوق مقرئ، كبر فصار يتلقَّن فحديثه القديم أصحُّ، توفي سنة (٢٤٥ هـ).\nقلت: لم يميِّز صاحب (الكواكب النيرات) بين الرواة عنه قبل التغيُّر أو بعده، ولم يستدرك المحقِّق -د: عبد القيوم بن عبد رب النبي- أحدًا، ولم يتبين لي ذلك، وليس ذلك مهمًّا هنا؛ إذ الإسناد علَّته: ضعف قرة بن عبد الرحمن، ومخالفة الثقات من أصحاب الزهري له بروايته مرسلًا.\nوذكر الحافظ ابن حجر في (هدي الساري): أن البخاري أخرج لهشام حديثين، تابعه فيهما غيره، وحديث المعازف المعلَّق، ثم قال: \"هذا جميع ماله في كتابه مما تبين لي أنه احتج به\".\nانظر: هدي الساري لابن حجر (ص ٤٧١)، التقريب (٧٣٠٣)، الكواكب النيرات لابن الكيال (ص: ٤٢٤ رقم ٦٥).\n(^٤) ابن أبي العشرين الدمشقي، أبو سعيد الشامي، كاتب الأوزاعي، ولم يرو عن غيره.\nقال ابن معين: \"ليس به بأس\"، ووثقه الإمام أحمد، وقال: \"كان أبو مسهر يرضاه\"، وقال هشام بن عمار الموصلي: \"أوثق أصحاب الأوزاعي: عبد الحميد بن حبيب\"، وقال العجلي: \"لا بأس به\"، وقال أبو زرعة: \"ثقة، حديثه مستقيم، وهو من المعدودين في أصحاب الأوزاعي\"، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\"، ووثقه الدارقطني، وذكره ابن شاهين في الثقات.\nوضعَّفه دُحيم الدمشقي، وقال البخاري: \"ربما يخالف في حديثه\"، وقال مرة أخرى: =","vol":"1","page":14},{"text":"بإسنادِه مثلَه.\n_________\n= \"ليس بالقوي\"، وقال أبو حاتم: \"كان صاحب ديوان ولم يكن صاحب حديث\"، وقال مرة: \"ليس بذاك القوي\"، وقال النسائي: \"ليس بالقوي\"، وقال ابن عدي: \"تفرد عن الأوزاعي بغير حديث لا يرويه غيره، وهو ممن يكتب حديثه\"، وقال أبو أحمد الحكم: \"ليس بالمتين عندهم\".\nتنبيه:\nنقل المزي عن أبي حاتم أنه قال عنه: \"ثقة، كان صاحب ديوان، ولم يكن صاحب حديث\"، وتبعه على ذلك الذهبي في الميزان\" ثم ابن حجر في التهذيب، والظاهر أن العبارة بها سقطٌ أو خلل، فالسياق جاء عند ابن أبي حاتم في الجرح كما يلي: \"سألت أبي عن ابن أبي العشرين ثقة هو؟ فقال: كان صاحب ديوان، ولم يكن صاحب حديث\".\nفلم يوثِّقه، وهذا متوافقٌ مع قوله الآخر الذي نقله المزِّيُّ عنه أيضًا: \"ليس بذاك القوي\".\nوقال الحافظ ابن حجر: \"صدوق ربما أخطأ\"، وأخرج له البخاري في الشواهد.\nفمثله يحتاج إلى متابع، وقد تابعه في الإسناد الماضي: عبيد الله بن موسى، ولكن علة الحديث فيمن فوقه وهو: قرة بن حيويل كما سبق.\nانظر: سؤالات ابن الجنيد (ص: ٣٠٦) التاريخ الكبير للبخاري (٦/ ٤٥)، الثقات للعجلي (٢/ ٧٠)، الضعفاء والمتروكين للنسائي (ص: ١٦٩)، الجرح والتعديل لابن أبي حاتم (٦/ ١١)، الثقات لابن حبان (٨/ ٤٠٠)، الكامل لابن عدي (٥/ ١٩٥٩)، سؤالات الحكم للدارقطنِي (ص: ٢٤١)، تهذيب الكمال للمزي (١٦/ ٤٢٠)، ميزان الاعتدال للذهبي (٢/ ٥٣٩)، شرح علل الترمذي لابن رجب (٢/ ٧٢٠)، تهذيب التهذيب لابن حجر (٦/ ١٠٢)، التقريب (٣٧٥٧).","vol":"1","page":15},{"text":"وَسَمِعتُ بعضَ أصحابِنا (^١) يَذكُر هذا التحميدَ، فقال: \"الحمد لله الذي ابتدأ الخلق بنعمائهِ، وتغمَّدهم بحُسْن بلائه، فوقف (^٢) كل امرئٍ منهم في صِباهُ على طلب ما يحتاجُ إليهِ مِن غذائه، وسَخَّر له مَنْ يكْلؤهُ إلى وَقت استغنائهِ، ثم احتجَّ عَلى مَن بلغ منهُم بآلائه وأعذر إليهم بأنبيائه، فشرح صَدر من أحَبَّ هُداه من أوليائهِ وَطبعَ على قلبِ مَن لم يُرِدْ إرشادَه من أعدائه، الذي لم يزل (^٣) بصفاته وأسمائه، الذي لا يشتمل عليه زَمان، ولا يحيط به مكان، ثم خلق الأماكن وَالأزمان، ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ﴾ (^٤)، فقدَّرَها أحْسَنَ تَقديرٍ، وَاخترعَها عن غير نَظيرٍ، لم يرْفَعْها بِعَمَدٍ (^٥)، وَلم يستعِنْ عَليها بأحَدٍ، زَيَّنها للنَّاظرِين،\n_________\n(^١) لم أقف على تعيينهم.\n(^٢) كذا في الأصل، وفي (م) كذلك غير أنها أصلحت في الهامش إلى \"فوفَّق\"، وفي (ط) ليست واضحة تمامًا ويشبه أن تكون موافقة للأصل، وكلتا الكلمتين مناسبة للسياق. والفعل \"وقف\" يأتي لازمًا وهو الأكثر، ومتعدّيًا كقوله تعالى: ﴿وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ (٢٤)﴾ [الصافات: ٢٤].\n(^٣) في (م): \"لم تزل\"، وهو خطأ.\n(^٤) سورة فصلت- الآية (١١).\n(^٥) العَمَدُ -بفتحتين-: جمع العمود كـ أعمدة، وعُمُد. القاموس المحيط- للفيروزآبادي (ص ٣٨٤ - عمد). وقال تعالى: ﴿اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ الرعد- الآية (٢).","vol":"1","page":16},{"text":"وجَعلَ فيها رُجُومًا للشياطين، فتبارَكَ الله أحْسنُ الخالقين، وتعَالى (^١) عن أن يُطْلق في وصْفِه آراء المتكلِّفين، أو أن يُحَكّمَ في دينه أهواء المُقَلِّدين، فجَعَل القرآن إِمامًا للمتَّقينَ، وَهُدىً للمؤمنينَ، وَمَلْجأً للمتنازِعين، وحَاكِمًا بين المختلفين، وَدعا أولياءه المؤمنين إلى اتِّباع تنزيله، وَأمر عبادَه عند التنازُع في تأويله بالرجُوع إلى قوْلِ رَسولِه (^٢) ﷺ، بذلك نَطَق محكمُ كتابهِ، إذ يقول جلَّ ثناؤه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ في شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾ (^٣).\nأَحمدهُ حَمْدًا يَبْلُغُ رِضاه، ويَحْتَبِس (^٤) آلاه، ويُكافئ نَعماه، وَأَسْتعينُه على رعايةِ مَا اسْتحفظَنَا من وَدائعهِ، وَحفْظِ ما اسْتَودَعَنا مِن شرائعهِ، وأُؤمِن به إيمان مَن أَخْلَصَ عبَادتَه، واستشعَرَ طاعَتَه، وأتوكُّلُ عليهِ تَوكُّلَ مَنْ انقطَع إليهِ، ثقةً به، وَرغبةً فيما لدَيه.\n_________\n(^١) سقطت الواو من (م).\n(^٢) لعل قلم الناسخ سبق إلى كتابتها هكذا: \"رسول الله ﷺ\" ثم أصلحها إلى ما أثبتُّه، وفي (ط) كما أثبت أيضًا، وهو المناسب للسياق.\n(^٣) سورة النساء- الآية (٥٩).\n(^٤) أشار المصنِّف بهذا التعبير إلى دوام النعم بالحمد عليها، بتعبيره هذا. و\"آلاه\" سُهِّلت فيها الهمزة للسجع وأصلها \"ألاءه\"، ولعل \"نَعماه\" الآتية كذلك، فيكون أصلها \"نعماءَه\" أو \"نُعماه\" بالضم من النُّعمى.","vol":"1","page":17},{"text":"وَأَشهدُ أن لا إلهَ إلا الله وَحْدَه لا شريك له، شهادةَ مُعتَرفٍ له بالرُّبُوبية والتَّوحيد، مقرًا له بالعَظمة والتمجيد، خَائفًا مِن إنجاز ما قُدِّم إليه مِن الوعيد.\nوَأشْهد أن محمَّدًا عَبدُه ورسولهُ، اصْطفاه لنفْسه وَليًّا، وارتضاه لخلقِهِ نبيًّا، فوجَده عَلى حفظ ما ضَمَّنَه قَويًّا، وَبأداء ما اسْتودَعَهُ مَلِيًّا، وَبالدُّعاء إلى ربهِ حَفيًّا، مُتوقِّفًا عندَ وُرودِ المشكلات، مُشَمِّرًا عند تجلِّي الشُّبُهات، لا يَرعوي (^١) لمن عَذله، وَلا يلْوي على مَن خَذَله، وَلا يُطيعُ غيرَ من أرسَله، يَصدع بِالأمْر، ويُطفِئ نارَ الكفْر، لم تأخذْهُ في الله لومَةُ لائمٍ.\nوَإنَّ فَرْض الله اتباعُ أمر رَسُولهِ، والتَّسليم لحُكمِهِ، فإن الله لم يَجْعَل لأحدٍ بعدَهُ إلَّا اتباعَه، وأنهُ لا يلزم قولٌ بكُل حالٍ إلا بكتابِ الله ﷿ (^٢) أو سنَّة رَسولهِ [ﷺ] (^٣)، وَأنَّ ما (^٤) سواهما تَبَعٌ\n_________\n(^١) لا يرعوي، أي: لا ينفكُّ، ولا ينزجر، وارْعَوى يَرْعَوِي، أي: كفَّ عن الأمور. لسان العرب (٥/ ٢٥٣).\nوالمعنى: أنه ﷺ لا يترك أمر ربِّه ولا يكفُّ عن تبليغ رسالته لأجل لوم لائم، والعذل هو اللوم.\n(^٢) جملة الثناء على الله ﷿ ليست في (م).\n(^٣) ما بين المعقوفتين من (ط).\n(^٤) في (ط): \"من\" بدل \"ما\".","vol":"1","page":18},{"text":"لهما، وإنَّ فَرْض الله علينا وعلى مَنْ بَعدنا وقبلنا في (^١) قبول الخبر عن رسول الله ﷺ\".\nحدثنا يونس بن عبد الأعلى (^٢)، قال: أخبرنا ابن وهب (^٣)، قال: أخبرنِي يونس بن يزيدَ، عن ابن شهابٍ قال: بلغَنَا عن رجالٍ من أهل العلم أنهم كانوا يَقولون: \"الاعتِصَامُ بِالسُّنَّةِ نَجَاةٌ، والعِلْمُ يُقْبَض قَبْضًا سَرِيعًا، فَنَعْشُ (^٤) العِلْمِ ثَبَاتُ الدِّينِ والدُّنْيَا، وذَهابُ ذَلكَ كلِّهِ (^٥) في ذَهَابِ العِلْمِ\" (^٦).\n_________\n(^١) حرف الجر (في) متعلِّقٌ بمحذوفٍ تقديره \"منحصرٌ\"، فالمعنى: أن فرض الله علينا منحصرٌ في قبول الخبر عن رسول الله ﷺ؛ لأنه لا واسطة لنا للتلقّي عن الله إلا عن طريقه.\n(^٢) ابن ميسرة الصدفي، أبو موسى المصري.\n(^٣) عبد الله بن وهب بن مسلم القرشي، أبو محمَّد المصري.\n(^٤) النَّعْشُ: الارتفاع، والبقاء. القاموس المحيط للفيروزآبادي (ص ٧٨٤).\n(^٥) أي: الدين والدنيا.\n(^٦) سند المصنف صحيح إلى الزهريّ، وقد أخرج الأثرَ: عبد الله بن المبارك في الزهد (ص / ٢٨١ رقم ٨١٧)، والدارمي في السنن (١/ ٥٨ رقم ٩٦)، وأبو نعيم الأصبهانِي في حلية الأولياء (٣/ ٣٦٩)، واللالكائي في شرح أصول الاعتقاد (١/ ٩٥ رقم ١٣٧).","vol":"1","page":19},{"text":"<span data-type='title' id=toc-90>[كتاب الإيمان]</span> (^١)\n_________\n(^١) ما بين المعقوفتين ليس في نسخ الكتاب، والأحاديث التي تأتِي بعده كلُّها من أبواب الإيمان، والمصنف -رحمه الله تعالى- لم يضع عنوان الكتاب، وقد أضفتُه للفصل بين مقدمة المؤلِّف وبين الأحاديث التي استخرجها على مسلم أو زادها عليه.\nعلمًا بأن المصنفَ -رحمه الله تعالى- قد وضع عناوينَ الكتب الآتية بعد هذا الكتاب، مثل: كتاب الطهارة، الصلاة .... فلعله سهى عن وضعه هنا، فلهذا استدركتُه.","vol":"1","page":20},{"text":"<span data-type='title' id=toc-91>بَيَانُ إثبَاتِ القَدر وَشرائع الإيمان</span>","vol":"1","page":20},{"text":"١ - حَدثنِي أَحمَدُ بن محمَّد بن أبي رجاء المِصِّيصِي (^١)، حدثنا وكيع بن الجرَّاح بن مَلِيح، حدثنا كَهْمَس (^٢)، ح\nوَحدثنا العباسُ بن محمَّد (^٣)، وَإبراهيم بن مرزُوق (^٤)، قالا: حدثنا عُثْمانُ بنُ عُمر (^٥)، أخبرنا كَهْمَس، عن عبد الله بن بُرَيدَة (^٦)، عن\n⦗٢١⦘ يحيى بن يَعْمَر (^٧) قال: كان أوَّلَ من قال في القَدَر بالبصْرة مَعبد الجُهنِي (^٨)، فخرجتُ أنا وحُمَيد بن عبد الرحمن الحِمْيَرِي حاجَّين (^٩) فأتيْنا المدينةَ فقلنا: لو لقِينا رجلًا من أصحابِ رسول الله ﷺ فسألناهُ عن هذا الأمر الذي أحدثَهُ هؤلاء القوم، قال: فلقينا عبد الله بن عُمَر وهو خارجٌ منَ المسجدِ، فاكْتَنَفْتُهُ (^١٠) أنا وَصاحبِي، فَظننْتُ أنَّ صاحبِي سَيَكِلُ الكَلامَ إليَّ، فَقلنا: يا أبا عبد الرحمن، إنَّ\n⦗٢٢⦘ قِبَلَنَا قومًا يقرؤون القرآن، ويتقفَّرون (^١١) العلم -يعنِي: يَطلُبُونَه ويَعُوْنَه- يَزعُمون (^١٢) أنَّ الأمرَ أُنُفٌ (^١٣)، وَأَنُّهُ لا قَدَر. فقال: كذبَ أُولئكَ، إذا لقيتَهم فأخبرهم أنِي مِنهم بريءٌ، وَهُم منِّي بُرآء، والذي نفْسُ ابنِ عُمرَ بيده لوْ أنَّ أحَدَهم أنفَقَ مثلَ أحُدٍ ذَهَبًا مَا قَبِلَه الله منه حَتى يُؤمِن بالقَدَرِ خَيْرِه وَشَرِّهِ.\nثم قال: حَدَّثنِي عُمَر بن الخَطَّابِ ﵁ قال: كنُّا جُلوسًا عندَ النَّبِي ﷺ فجاء رَجلٌ شَدِيدُ سوَادِ الشَّعر، شَدِيدُ بَياضِ الثِّيَابِ، لا يُرَى عليه أَثَر السَّفَرِ، ولا يَعرفُهُ منَّا أَحَدٌ، فجلس إلى النَّبي ﷺ، فأسْنَدَ ركبَتَه إلى رُكبَتَي النَّبِي ﷺ، وَوضَعَ يدَه على فَخِذِهِ، ثم قال: يا محمدُ\n⦗٢٣⦘ مَا الإِسلامُ؟ قالَ: \"شهادَةُ أَن لا إلهَ إلا الله، وَأنِي رسولُ الله، وإقامُ الصَّلاةِ وَإيتاءُ الزكاةِ، وَحَجُّ البيتِ، وَصَوْمُ رَمَضان\".\nقال: صَدَقْتَ. قال (^١٤): فتعجَّبْنا يسأله وَيُصدِّقه! قال: يا محمَّدُ! فما الإيمان؟ قال: \"أَن تُؤمن باللهِ، وَملائكتهِ، وكتبهِ، وَرُسُلِه، وَباليوم الآخِر، وبالقدر خيره وَشرِّه\". قال: صَدَقْتَ. قالَ: فَتَعَجَّبْنا يسأله وَيُصَدِّقه! قالَ: فما الإحْسانُ؟ قال: \"تَعبد الله كأنَّك تراهُ، فإن لم تكن تراهُ فإِنَّه يراك\". قال: فمَتَى السَّاعَةُ؟ قال: \"ما المسؤولُ عنها بأعلَمَ من السائلِ\". قال: فما أَمَاراتها؟ -قال وكيعٌ: أشْراطُها- قال: \"أن تَلِدَ الأَمَةُ ربها (^١٥)، وَأن\n⦗٢٤⦘ ترى الحُفاة (^١٦) العالَةَ رِعاءَ الشاء يتطاولون في البُنيان\". قال: ثم قامَ (^١٧) فلبثنا (ليَالي) (^١٨) فَلَقِيَنِي رسولُ الله ﷺ بعْد ثلاثةٍ (^١٩) فقالَ: \"أتدرِيْ مَن\n⦗٢٥⦘ الرَّجُل؟ \"قال: قلت: الله ورسولهُ أعلم، قال: \"ذاك جَبْرَئيل (^٢٠) جاء يُعلِّمكم مَعالمَ دينِكم\" (^٢١).\nزاد بَعضُهم على بعْضٍ الكلمةَ ونحوه، وحَديث عثمانَ أتمهُما.\n_________\n(^١) أحمد بن محمَّد بن عبيد الله بن أبي رجاء الثَغْري -بالمثلثة بعدها معجمة ساكنة- أبو جعفر النجار الطرسوسي المصيصي. التقريب (٩٧).\n(^٢) بسين مهملة قبلها ميم مفتوحة، ابن الحسن التميمي -أبو الحسن البصري. فتح الباري لابن حجر (١/ ١٤١).\n(^٣) الدوري- صاحب ابن معين.\n(^٤) ابن دينار الأموي، أبو إسحاق البصري، نزيل مصر.\n(^٥) ابن فارس العبدي البصري، أصله من بخاري.\n(^٦) ابن الحُصَيب الأسلمي، أبو سهل المروزي، قاضيها، ثقة، إلا أن الإمام أحمد وإبراهيم =\n⦗٢١⦘ = الحربي ضعَّفا حديثه عن أبيه. وحديثه عن أبيه مخرَّجٌ في الصحيحين. قال الحافظ ابن حجر في الهدي: \"ليس له في البخاري من روايته عن أبيه سوى حديث واحد ووافقه مسلم على إخراجه\". انظر: الإكمال- لابن ماكولا (٣/ ١٥٨) التقريب (٣٢٢٧)، تهذيب التهذيب (٥/ ١٤٠).\n(^٧) بفتح الميم أوله ياء تحتانية مفتوحة.\n(^٨) معبد الجهنِي البصري، قيل اسمه: معبد بن عبد الله بن عويمر، وقيل: ابن عبد الله بن عكيم، وقيل: ابن عبد الله بن عويم، وقيل: ابن خالد، وقال ابن أبي حاتم: \"الصحيح أن لا ينسب وكان أول من تكلَّم في القدر بالبصرة\". الجرح والتعديل (٨/ ٢٨٠).\nقال الحافظ: \"صدوق مبتدع، وهو أول من أظهر القدر بالبصرة، قتل سنة ٨٠ هـ\".\nتقريب (٦٧٧٧)، وانظر: الميزان- للذهبي (٤/ ١٤١).\n(^٩) سقطت كلمة \"حاجَّين\" من (م)، وفي صحيح مسلم: \"حاجَّين أو معتمرين\".\n(^١٠) أي: أحطنا به من جانبيه. النهاية- لابن الأثير (٤/ ٢٠٥).\nوقد فسَّره في رواية مسلم: \"أحدنا عن يمينه، والآخر عن شماله\"، وكنفا الطائر: جناحاه، وفي هذا تنبيه على أدب الجماعة في مشيهم مع فاضلهم، وهو أنهم يكتنفونه ويحتفون به. قاله النووي في شرح مسلم (١/ ١٥٥).\n(^١١) قال النووي: هو بتقديم القاف على الفاء، ومعناه: يطلبونه ويتتبَّعونه، هذا هو المشهور، وقيل: معناه يجمعونه، ورواه بعض شيوخ المغاربة من طريق ابن ماهان: \"يتفقَّرون\" بتقديم الفاء، وهو صحيح أيضًا، معناه: يبحثون عن غامضه، ويستخرجون خفيَّه. انظر: شرح صحيح مسلم (١/ ١٥٥).\n(^١٢) في (م): \"ويزعمون\" بزيادة الواو، ولفظ مسلم \"وأنهم يزعمون\".\n(^١٣) قال أبو القاسم الأصبهانِي: \"أي يستأنفه الخلق ابتداءً من غير أن يسبق به قدر\nمن الله\"، وقال النووي: \"أي مستأنفٌ لم يسبق به قدرٌ ولا علمٌ من الله تعالى، إنما يعلمه بعد وقوعه … وهذا القول قول غلاتهم، وليس قول جميع القدرية\".\nانظر: الحجة في بيان المحجة (١/ ٤١٤)، شرح صحيح مسلم (١/ ١٥٦).\nوانظر: في نشأة مذاهب القدرية وأقوالهم؛ كتاب: القضاء والقدر في ضوء الكتاب والسنة ومذاهب الناس فيه للدكتور عبد الرحمن المحمود (ص: ١٠٧ - ١٣٧).\n(^١٤) سقطت كلمة \"قال\" من (م).\n(^١٥) في (ط): \"ربَّتها\"، وهو موافق لرواية مسلم. وورد بلفظ التذكير في حديث أبي هريرة المتفق عليه. وسيأتي تخريجه في ح (٧).\nوالظاهر أن الراجح في هذا الحديث -أعنِي حديث كهمس- رواية التأنيث، فقد رواه عن كهمس عشرةٌ من الرواة بلفظ التأنيث، وتفرد عثمان بن عمر عن كهمس عند المصنِّف بلفظ التذكير، ورواية أخرى عند البغوي (شرح السنة ١/ ٧) من طريق يزيد بن هارون عن كهمس بلفظ التذكير، مع العلم بأن الإمام أحمد (١/ ٥١) رواه عن يزيد بن هارون عن كهمس موافقًا للفظ الجماعة.\nوهؤلاء الجماعة من أصحاب كهمس هم: معاذ بن معاذ العنبري عند مسلم وسيأتي تخريجه، النضر بن شميل عند النسائي (السنن ٨/ ٩٧)، وكيع بن الجراح عند الترمذي (السنن ٥/ ٦ ح ٢٦١٠)، محمَّد بن جعفر ويزيد بن هارون عند الإمام أحمد (المسند =\n⦗٢٤⦘ = ١/ ٥١)، عبد الوهاب بن عطاء الخفاف عند ابن بطة في الإبانة (٢/ ٦٤٠)، المعتمر بن سليمان عند محمَّد بن نصر المروزي (تعظيم قدر الصلاة ١/ ٣٦٨)، عبد الله بن يزيد المقرئ، وعبد الرحمن بن حماد ويزيد ابن زريع عند ابن منده في (الإيمان ١/ ١٢٠، ١٢٤، ١٣١).\nوفي معنى: \"أن تلد الأمة ربتها أو ربها\" عدة أقوال، ينظر في ذلك: شرح السنة للبغوي (١/ ١١)، شرح مسلم للنووي (١/ ١٥٩)، فتح الباري (١/ ١٤٩).\n(^١٦) في (م): \"الجفاة\" بالجيم، وفي صحيح مسلم: الحفاة -بمهملة- كما في الأصل و(ط) كذلك هي في مصادر تخريج هذا الحديث، وورد الجمع بين هاتين الصفتين -أي: الحفاة الجفاة- في حديث أبي هريرة الذي أخرجه أحمد (المسند ٢/ ٤٢٦)، وورد كذلك في حديث أبي عامر الأشعري أيضًا أخرجه الإِمام أحمد (المسند ٤/ ١٦٤).\n(^١٧) في (ط): \"ثم قال عمر\"، بدل: \"ثم قام\"، وفي مسلم: \"ثم انطلق\".\n(^١٨) في الأصل و(م): \"لياليًّا\"، وما أثبتُّه من (ط) لموافقته للآية في قوله تعالى: ﴿سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ﴾ [سبأ: ١٨]، ولأن اللفظ ممنوع من الصرف فلا ينوَّن. وفي صحيح مسلم: \"فلبثت مليًّا\".\nثم وجدت الحافظ ابن حجر رحمه الله تعالى عزاها إلى أبي عوانة باللفظ المثبت، فالحمد لله. انظر: فتح الباري (١/ ١٥٢).\n(^١٩) أي: ثلاثة أيام، وفي (ط): \"ثلاث\". فالمراد: ثلاث ليالٍ أو ثلاثة أيام، وهذا ظاهره مخالفٌ لحديث أبي هريرة -الآتِي- أنه قال: \"ثم أدبر الرجل، فقال ﷺ: ردوا عليَّ الرجل، فأخذوا ليردُّوه فلم يروا شيئًا، فقال ﷺ: هذا جبريل … الخ\".\nوللجمع بين اللفظين قال النووي: \"يحتمل أن عمر ﵁ لم يحضر قول النبي لهم في =\n⦗٢٥⦘ = الحال؛ بل كان قد قام من المجلس، فأخبر النبي ﷺ الحاضرين في الحال وأخبر عمر ﵁ بعد ثلاثٍ إذ لم يكن حاضرًا وقت إخبار الباقين … والله أعلم\". شرح النووي (١/ ١٦٠).\n(^٢٠) كذا في الأصل، وتحتمل صورتها كذلك في (م) أيضًا، وفي (ط): \"جبريل\" كما في مصادر التخريج. قال الحافظ: \"فيها ثلاث عشرة لغة\"، فجِبْريل بكسر الجيم وسكون الموحدة كسر الراء وسكون التحتانية بغير همز ثم لام خفيفة، وهي قراءة أبي عمرو ونافع ورواية عن عاصم، وبفتح الجيم والراء ثم همزة هي قراءة حمزة والكسائي، وهذا الأخير موافقٌ لما جاء في نسخة الأصل هنا. انظر: فتح الباري (٦/ ٣٥٤).\n(^٢١) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان والإِسلام والإحسان، ووجوب الإيمان بإثبات قدر الله ﷾ .... (١/ ٣٦ - ح ١) من طريق وكيع ومعاذ بن معاذ العنبري كلاهما عن كهمس.\nفائدة الاستخراج:\n١ - رواه مسلم من طريق وكيع ومعاذ العنبري ولم يبين اختلاف لفظيهما في قوله: \"فأخبرنِي عن أماراتها\"، وبينه المصنِّف.\n٢ - رواية المصنِّف فيها زيادة شرح وبيان للمجمل من رواية مسلم في قوله: \"فلبِثنا مليًّا\" فبينت رواية المصنِّف أنها ثلاثة أيام.\n٣ - في إسناد مسلم: \"ابن بريدة\" لم يبين، ورواية المصنِّف بينته: \"عبد الله بن بريدة\".","vol":"1","page":20},{"text":"٢ - حدثنا عمَّارُ بن رجاء (^١)، حدثنا يزيدُ بن هارون، ح\n⦗٢٦⦘ وحدثنا سعيد بن مسعود (^٢)، حدثنا النَّضْرُ بن شميل، قالا: حدثنا كَهْمَس بن الحسن، عن عبد الله بن بُرَيدةَ، عن يحيى بن يعمر، بهذا الحديث، وَقال في آخرِه: \"وَما أتانِي جبريل في صُورةٍ إلا عَرَفْتُه فيها إلا في صُورته هذه قال: وَتحُجَّ البيْتَ إن استطَعْتَ إليهِ سبيلًا\" (^٣).\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي، توفي سنة (٢٦٧ هـ). =\n⦗٢٦⦘ = قال ابن أبي حاتم: \"كان صدوقًا\"، ووثقه أبو سعد الإدريسي، وابن الجوزي.\nانظر: الجرح والتعديل (٦/ ٣٩٥)، المنتظم (١٢/ ٢١٥)، السير (١٣/ ٣٥).\n(^٢) ابن عبد الرحمن المروزي، أبو عثمان، توفي سنة (٢٧١ هـ).\nذكره ابن حبان في الثقات، وترجم له الذهبي وقال: \"أحد الثقات\"، ولم ينقل فيه جرحًا ولا تعديلا، ولم أظفر بترجمته في غير هذين المصدرين، ولكن وصفه الذهبي بأنه صاحب النَّضر بن شُميل، وذلك في ترجمة المحبوِبي، راوي جامع الترمذي.\nانظر: الثقات لابن حبان (٨/ ٢٧١)، السير (١٢/ ٥٠٤) و(١٥/ ٥٣٧).\n(^٣) أخرجه مسلم كما سبق من طريق كهمس بدون الزيادة المذكورة في آخر الحديث، وأخرجه الإمام أحمد في المسند (١/ ٥١) من طريق يزيد بن هارون، والنسائي في السنن -كتاب الإيمان وشرائعه- باب نعت الإِسلام (٨/ ٩٧) من طريق النضر بن شميل كلاهما عن كهمس ولكن ليس عندهما هذه الزيادة التي عند المصنِّف.\nوأخرجه بهذه الزيادة البغويُّ في شرح السنة (١/ ٧) من طريق يزيد بن هارون عن كهمس، ووردت هذه الزيادة من طرق أخرى غير طريق كهمس، كما سيأتي التعليق على ما جاء في هذه الزيادة في الحديث الآتي إن شاء الله تعالى.\nفائدة الاستخراج:\nأخرجه مسلم كما سبق من طريق كهمس وليس عنده الزيادة في آخره، وهو قوله: \"وما أتاني في صورة .... \".","vol":"1","page":25},{"text":"٣ - حَدثَنا أبو أُميةَ الطرسوسي (^١)، حدثنا أبو عَاصمٍ (^٢)، ح\nوَحَدثنا محمَّد بن عَوْفٍ الحمصيُّ، حدثنا المقرئ (^٣)، كلاهما عن كَهْمَسٍ بإِسْنادِه نَحوَه (^٤).\n_________\n(^١) والحديث في مسند ابن عمر بتخريجه (ص: ٤١ ح ٧٢).\n(^٢) الضحَّاك بن مخلد النبيل الشيبانِي.\n(^٣) عبد الله بن يزيد القرشيّ العدوي مولاهم المكي، أبو عبد الرحمن المقرئ.\n(^٤) أخرجه ابن منده في الإيمان (١/ ١٢١) من طريق عبد الله بن يزيد المقرئ عن كهمس به، وذكر متنه كاملًا.","vol":"1","page":27},{"text":"٤ - وَحدثنا محمَّد بن عبيد الله المَعْروفُ بابن المُنادِي (^١)، حدثنا يُونس بن محمَّد (^٢)، حدثنا المُعْتَمِر (^٣)، عَن أبيهِ، عَن يحيى بن يَعمَر، عن ابن عمر، عن عُمَر (^٤) عن النَّبي ﷺ بنحو حديثهم، وَقال فيهِ: \"بينما نحن جُلُوسٌ عند رسولِ الله ﷺ في أُناسٍ (^٥)، دخل رجلٌ ليس عليه سَحْنَاءُ (^٦)\n⦗٢٨⦘ سَفَرٍ، وليْس من البلدِ، فَتَخَطَّى حتى وَرَّكَ (^٧) بين يدي رسول الله (^٨) ﷺ كما يَجلِس أَحَدُنا في الصَّلاة، ثم وَضَع يَدَه على ركبتي النَّبِي ﷺ (^٩) فقال: يا محمدُ، ما الإِسلامُ؟ قال: \"تشهَدُ أن لا إله إلا الله، وأنَّ محمَّدًا رسولُ الله، وَتقيمُ الصَّلاةَ، وَتُؤتي الزكَاةَ، وَتَحُجَّ وتَعتمر، وتَغْتسل مِنَ الجنابةِ، وتُتم الوُضُوءَ، وَتَصُوم رمضانَ\".\nقال: فإن فعلتُ هذا فأنا مُسلم؟ قال: \"نعم\"، قال: صَدَقْتَ. قال: يا محمدُ، ما الإيمانُ؟ قال: \"الإيمانُ أن تؤمِنَ باللهِ، وَمَلائكتهِ، وَكُتُبهِ، وَرُسله، وَتؤمن بالجنَّةِ والنَّار والميزان\" وتؤمن بالبعْثِ بعَدَ الموتِ، وَتُؤمن بالقَدَرِ خَيرِه وَشَرِّه\"، قَال: فإن فعلْتُ هذا فأنا مؤمن؟ قَال: \"نعَمْ\"، قال: صدقْتَ. وذكر الحديثَ (^١٠).\n_________\n(^١) محمَّد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن المنادي.\n(^٢) ابن مسلم البغدادي، أبو محمَّد المؤدِّب.\n(^٣) في (ط): \"المعتمر بن سليمان\". وهو: معتمر بن سليمان بن طرخان التيمي، أبو محمَّد البصري.\n(^٤) سقطت كلمة \"عمر\" من (م).\n(^٥) في (م): \"في أناسٍ دخلوا دخل رجل\".\n(^٦) السَّحْنَةُ والسَّحْنَاء بالمدِّ: بَشَرَةُ الوجه وهيأته وحاله.\nانظر: النهاية لابن الأثير (٢/ ٣٤٨)، والقاموس المحيط للفيروزآبادي (ص ١٥٥٤).\n(^٧) ورَّك: مصدره وَرِكٌ وهو ما فوق الفخذ من العظم كالكتف فوق العضد، وورَّك أي وضع وركه على رجليه أو على الأرض وجلس عليها.\nووقع في (ط): \"برك\" وهو قريب المعنى من الأول، كذا علَّقه ناسخ الأصل على الهامش: \"برك\".\n(^٨) في (ط): \"النبي\".\n(^٩) ما بين النجمتين ساقط من (م).\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان والإِسلام والإحسان، ووجوب الإيمان بإثبات قدر الله ﷾ … (١/ ٣٨ - ح ٤) من طريق حجاج بن الشاعر عن يونس بن محمَّد عن المعتمر به، ولم يسق متنه وأحال على ما قبله.\nووقع في لفظ هذا الحديث ألفاظٌ زائدة في أركان الإِسلام مثل: العمرة، والاغتسال =\n⦗٢٩⦘ = من الجنابة وإتمام الوضوء.\nوأخرجه الدارقطنِي في السنن -كتاب الحج- باب المواقيت (٢/ ٢٨٢)، وابن منده في الإيمان (١/ ١٤٦)، والبيهقي في السنن الكبرى (٤/ ٣٤٩) كلهم من طريق ابن المنادي، عن يونس بن محمَّد، عن المعتمر، هذه الألفاظ الزائدة.\nوأخرجه ابن منده في الإيمان أيضًا (١/ ١٤٣)، وأبو القاسم الأصبهانِي في الحجة في بيان المحجة (١/ ٤١٠) كلاهما من طريق ابن المنادي عن يونس بن محمَّد عن المعتمر أيضًا، وليس فيه هذه الألفاظ، ثم قال ابن منده رحمه الله تعالى موضِّحًا: \"هكذا حدَّث به يونس بن محمَّد المؤدب عن المعتمر بلفظين مختلفين، وفي كل واحد من الخبرين ألفاظٌ ليست في الآخر من الزيادات وعلى هذا روى عنه حجاج الشاعر كما رواه ابن المنادي، فأما الخبر الأول [أي: بدون ذكر الزيادات] فوافقه محمَّد بن أبي يعقوب الكرمانِي، وهو أحد الثقات ممن روى عنه محمَّد بن إسماعيل البخاري في الجامع واعتمده ووثقه.\nوأما الخبر الثاني فرواه يوسف بن واضح الهاشمي البصري وغيره عن المعتمر بن سليمان من نحو رواية يونس بن محمَّد وذكر فيه الزيادات التي ذكرها يونس في الخبر الأخير\".\nفائدة الاستخراج:\nلم يذكر الإِمام مسلم ﵀ لفظ الحديث وإنما أحال فقط بقوله: \"بنحو حديثهم\"، والمصنِّف ذكر أكثر ألفاظه، وميَّز اللفظ المحال إليه عند مسلم.\nتنبيهات:\nأولًا: الإِمام مسلم رحمه الله تعالى أخرج الحديث وساق إسناده عن حجاج بن الشاعر عن يونس المؤدب ولم يسق متنه، ومما سبق من كلام ابن منده يتضح أن حجاج بن الشاعر رواه كما رواه ابن المنادي أي على الوجهين بذكر الزيادات وبدون ذكرها، ولم أقف على ما يدل على أي الوجهين هي رواية مسلم بذكر الزيادات أم =\n⦗٣٠⦘ = بدون ذكرها، وعليه فلا يمكن الجزم بأن الإمام مسلمًا أخرجه بهذه الزيادات أو بدونها، وأوردت هذا التنبيه لأن الدارقطنِي رحمه الله تعالى قال عقب سوق الحديث -الذي سبق تخريجه آنفًا-: \"إسناد ثابت صحيح، أخرجه مسلم هذا الإسناد\" فيفهم من صنيعه أن رواية مسلم أيضًا فيها هذه الزيادات، وكذلك صنع البيهقي بعد أن ساق الحديث بالزيادات المذكورة قال: \"رواه مسلم في الصحيح عن حجاج بن الشاعر عن يونس بن محمَّد إلا أنه لم يسق متنه\"، ولم يشيرا -أي الدارقطنِي والبيهقي- إلى الوجه الآخر الذي رواه به ححاج بن الشاعر- أي بدون ذكر الزيادات- كما أشار إليه ابن منده رحمه الله تعالى، ولا يمكن الجزم بأن رواية مسلم هي على أحد الوجهين دون الآخر إلا بدليل، والله أعلم.\nثانيًا: ذكر ابن منده أيضًا أن يونس بن محمَّد وافقه محمَّد بن أبي يعقوب الكرمانِي في رواية الحديث عن المعتمر بدون ذكر الزيادات، وهذه الرواية أخرجها هو -أي ابن منده- في كتاب الإيمان (١/ ١٤٥) من طريق الكرمانِي عن المعتمر به.\nوأما بذكر الزيادات فقال إنه وافقه يوسف بن واضح الهاشمي وغيره، ورواية يوسف بن واضح أخرجها ابن خريمة في صحيحه (١/ ٤)، وهو أول حديث في صحيحه، وأخرجها ابن حبان في صحيحه (١/ ١٩٨ ح ١٧٣)، وابن منده في الإيمان (١/ ١٤٧) كلاهما من طريق ابن خزيمة به.\nثالثًا: عرفنا من صنيع ابن خزيمة، وابن حبان -حيث أورداه في الصحيح-، ومن كلام الدارقطنِي، والبيهقي أنهم يذهبون إلى تصحيح الحديث بهذه الزيادات، غير أن ابن حبان علَّق قائلًا: تفرَّد سليمان التيمي بقوله: \"تعتمر وتغتسل وتتم الوضوء\"، وقال الحافظ ابن حجر بعد أن ذكر اختلاف الحديث والاختلاف على ألفاظه بالزيادة والنقص: \"أما الحج فقد ذُكر، لكن بعض الرواة إما ذهل عنه أو نسيه، والدليل على ذلك اختلافهم في ذكر بعض الأعمال دون بعض، ففي رواية كهمس =\n⦗٣١⦘ = \"وتحج البيت إن استطعت إليه سبيلًا\" … وذكر التيمي في روايته الجميعَ، وزاد بعد قوله الحج: \"وتعتمر وتغتسل من الجنابة وتتم الوضوء\" … فتبين ما قلناه أن بعض الرواة ضبط ما لم يضبط غيره\". فتح الباري (١/ ١٤٦).\nفكأنه يذهب إلى أن هذه الألفاظ كلها ثابتة، وقد أشكل عندي سكوت الإمام مسلم عنها، وإيراد أبي عوانة لها، ولو تأمَّلنا تلك الألفاظ لوجدنا أن بعضها تدخل في الأركان الخمسة للإسلام: فالاغتسال من الجنابة، وإتمام الوضوء من شروط الصلاة، والعمرة تقرن مع الحج في حج التمتع والقران، وذهب إلى وجوب العمرة أيضًا كثير من العلماء من أهل الأثر.\nانظر: فتح الباري لابن حجر (٣/ ٦٩٨)، نيل الأوطار للشوكانِي (٤/ ٣١٢ - ٣١٦) وأما الجنة والنار والميزان فداخلة في الإيمان بالبعث، والله أعلم.\nرابعًا: هناك زيادة أيضًا في آخر الحديث لم يسقها المصنِّف، وقد ساقها ابن حبان، والدارقطني، وابن منده وهي قوله ﷺ: \"فوالذي نفسي بيده ما شُبِّه عليَّ منذ أتانِي قبل مرَّتي هذه، وما عرفته حتى ولَّى\". وقد سبق في ح (٢) بلفظ: \"وما أتانِي جبريل في صورة إلا عرفته فيها إلا في صورته هذه\"، وفي لفظ أبي أمية الطرسوسي: \"ما جاء في مثل صورته اليوم قط\". مسند عبد الله بن عمر لأبي أمية (ص / ٤١ ح ٧٢) فهذا يدل على أن جبريل ﵇ كان يأتي النبي ﷺ في صور معروفة مثل ما جاء في بعض الروايات أنه كان يأتِي في صورة دِحية الكلبي- إلا هذه المرة، فإنه جاء بصورة لم يعرفه فيها النبي ﷺ لأول وهلة، ثم عرفه بعد ما ولى.\nقال الحافظ: \"دلت الروايات التي ذكرناها على أن النبي ﷺ ما عرف أنه جبريل إلا في آخر الحال، وأن جبريل أتاه في صورة رجل حسن الهيئة لكنه غير معروف لديهم\". فتح الباري (١/ ١٥٢).","vol":"1","page":27},{"text":"٥ - حدثنا سُليمان بن الأشعث (^١)، والمثنى بن بَحير (^٢)، قالا: حدثنا مُسَدَّد، حدثنا يحيى (^٣)، عن عُثمان بن غِياثٍ (^٤)، حَدثنِي عبد الله بن بُرَيدَةَ، عن يحيى بن يَعْمَر، وَحُمَيد بن عبد الرحمن قالا: لَقِيْنَا عبد الله بن عمر، فذكرنا له القَدَرَ وَما يَقولون فيه … فَذَكر الحديثَ، نحو حديث كهمس قال: وسألَهُ رَجل من مُزَينَة -أو جُهَينَة- فقال: يا رسولَ الله فيما (^٥)\n⦗٣٣⦘ يُعْمَل؟ أفي شيءٍ قد خلا -أو مَضى- أو شيء يُستَأْنَف الآنَ؟ قال: \"في شيءٍ قد خَلا وَمَضى\"، فقالَ الرجُل -أو بَعْض القَوْمَ-: فَفِيْمَ العَمَلُ؟ قالَ: \"إنَّ أهلَ الجَنة يُيَسَّرُونَ لعَمَلِ أهلِ الجنَّة، وإنَّ أهلَ النَّار يُيَسرُونَ لعَمَلِ أهل النَّار\" (^٦).\n_________\n(^١) أبو داود السِّجِسْتانِي، صاحب السُّنن. والحديث في سننه -كتاب السنة -باب في القدر (٤/ ٢٢٤ - ح ٤٦٩٦).\n(^٢) لم أظفر بترجمته في المصادر المتيسِّرة لي.\n(^٣) في (ط): \"يحيى القطان\"، وهو يحيى بن سعيد بن فروخ القطان التميمي البصري.\n(^٤) عثمان بن غياث الراسبيِ، أو: الزهرانِي البصري. التقريب (٤٥٠٨).\n(^٥) كذا في النسخ الثلاث، وعند الإمام أحمد، وأبي داود كذلك، وهو خلاف المعروف من قواعد النحو، قال ابن هشام: \"يجب حذف ألف (ما) الاستفهامية إذا جُرَّت، وإبقاء الفتحة دليلًا عليها\" واستدل بقوله تعالى: ﴿فِيمَ أَنْتَ مِنْ ذِكْرَاهَا﴾ [النازعات- الآية ٤٣] وغيرها من الشواهد. وقال أيضًا: \"وعلة حذف الألف الفرق بين الاستفهام والخبر\"، ونقل عن الزمخشري أن إثبات الألف في الاستفهامية قليل وشاذ.\nوأما رضي الدين الأستراباذي شارح الكافية فلم يقل بالوجوب وإنما عبَّر بقوله: \"وقد تحذف ألف ما الاستفهامية في الأغلب عند انجرارها بحرف جرٍّ\".\nفالظاهر أنَّ هذه الألف متولدة من إشباع الفتح في الميم، وإبقاء الألف جائز ولكنه نادرٌ وقليل، وعليه قرأ أبي بن كعب وابنُ مسعود وعكرمةُ وعيسى قولَه تعالى: ﴿عَمَّ يَتَسَاءَلُونَ﴾ [النبأ: ١] بإثبات الألف.\nقال ابن جِنِّي عن هذه القراءة: \"هذا أضعف اللغتين؛ أعنِي إثبات الألف في (ما) =\n⦗٣٣⦘ = الاستفهامية إذا دخل عليها حرف جر، وروينا عن قطرب لحسَّان:\nعلى ما قام يشتمنِي لئيمٌ … كخنزيرٍ تمرَّغ في رماد\".\nوقد جاءت العبارة على الجادة في آخر الحديث.\nانظر: المحتسب لابن جنِي (٢/ ٣٤٧)، المحرر الوجيز لابن عطية (١٦/ ٢٠٦)، شرح كافية ابن الحاجب لرضي الدين محمَّد بن الحسن الأستراباذي (٢/ ٥٤)، مغني اللبيب لابن هشام الأنصاري (ص / ٣٩٣).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان والإِسلام والإحسان، ووجوب الإيمان بإثبات قدر الله ﷾ … (١/ ٣٨ ح ٣) من طريق يحيى بن سعيد القطان.\nوأخرجه الإِمام أحمد في المسند (١/ ٢٧) عن يحيى القطان وساق متنه كاملًا.\nفائدة الاستخراج:\nلم يسق الإِمام مسلم متن الحديث وإنما قال: فاقتص الحديث بنحو حديثهم، عن عمر ﵁، عن النبي ﷺ، وفيه شيءٌ من زيادة، وقد نقص منه شيئًا، وذكر المصنِّف هذه الزيادة التي أشار إليها مسلم.","vol":"1","page":32},{"text":"٦ - حدثنا محمَّد بن يحيى النيسابوريُّ (^١)، وأبو أُميَّة (^٢)،\n⦗٣٤⦘ ومُحمد بن حَيُّويه (^٣) قالوا: حدثنا سليمانُ بن حَرْب (^٤) ح\nوحَدثنا يونس بن حَبيب (^٥)، حدثنا أبو داود (^٦) ح\nوحَدثنا أحمَدُ بن شَيبَان الرملي (^٧)، حدثنا المُؤَمَّلُ بن\n⦗٣٥⦘ إسماعيل (^٨)، قالوا: حدثنا حمادُ بن زَيد، عن مَطَرٍ\n⦗٣٦⦘ الورَّاقِ (^٩)، عَن عبد الله بن بُرَيْدَة، عن يحيى بن يَعْمَر، وحُمَيد بن عبد الرَّحْمَنِ قالا: لقينا عبد الله بن عُمر … وساق الحديثَ بنحو حديثِ كَهْمَسٍ، إلَّا أنَّه قال في حدِيثهِ: جاء رجلٌ هيئتُه هَيْئَةُ مُسَافرٍ، وثيابُه ثيابُ مُقِيمٍ،\n⦗٣٧⦘ فَقال: يا رسولَ الله، أدْنُو منك؟ قال: \"ادْنُ\" (^١٠).\n_________\n(^١) في (ط): \"الذهلي\"، بدل: \"النيسابوري\". وهو: محمَّد بن يحيى بن عبد الله بن خالد الذهلي النيسابوري.\n(^٢) هو محمَّد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٣) هو: محمَّد بن يحيى بن موسى الإسفرائينِي، توفي سنة (٢٥٩ هـ). وقد ضبط ابنُ ناصر الدين (حَيُّويَه) في (التوضيح) (٣/ ٣٩٣)، فقال: بفتح أوله، وضم المثناة التحتية المشددة، وسكون الواو، وفتح المثناة التحتية، تليها هاء.\nقال عنه الأمير ابن مأكولا: \"أحد المكثرين في الرحلة، والتثبُّت، والسماع\".\nوقال الذهبي: \"الحافظ المتقين، المعروف بحَيَّوَيه، كان أبو عوانة يقول: محمَّد بن يحيانا، ومحمد بن يحياكم، ينظِّرُه بالذهلي المذكور\". وقال أيضًا: \"الظاهر أن حَيَّوَيه لقبٌ لوالده\" وقال في العبر: \"وبه تخرَّج الحافظ أبو عوانة\".\nولم أجد قولًا آخر فيه سوى ما سبق حكايته عن أبي عوانة وابن ماكولا، وما دام المصنِّف تخرَّج به وينظره بالذهلي فهذا يعنِي أنه عالمٌ به، ويوثّقه، والله أعلم.\nانظر: الإكمال للأمير ابن ماكولا (٢/ ٣٦٠)، تذكرة الحفَّاظ (٢/ ٥٥٤)، العبر (١/ ٣٧٣)، ذكر من يعتمد قوله في الجرح والتعديل (ص / ١٨٢) وثلاثتها للذهبي.\n(^٤) ابن بجيل الأزدي الواشحي -بمعجمة ثم مهملة- أبو أيوب البصري، قاضي مكة.\nانظر: التقريب (٢٥٤٥).\n(^٥) العجلي، مولاهم أبو بشر الأصبهانِي، جامع المسند عن أبي داود الطيالسي.\n(^٦) الطيالسي، سليمان بن داود بن الجارود البصري، والحديث في مسنده (ص: ٥).\n(^٧) الرملي نسبة إلى الرَّملة مدينة بفلسطين بالقرب من مدينة اللُّد، وما زالت تعرف بهذا الاسم.\nانظر: معجم البلدان لياقوت (٣/ ٧٩)، معحم بلدان فلسطين لمحمد شراب (ص: ٤١٧).\n⦗٣٥⦘ = والمنتسب إليها هو: أبو عبد المؤمن، صاحب سفيان بن عيينة، توفي سنة (٢٦٨ هـ).\nقال ابن أبي حاتم: \"كان صدوقًا\"، وذكره ابن حبان في الثقات وقال: \"كان يخطئ\" ووثقه الحكم، وقال صالح الطرابلسي: \"ثقة مأمون، أخطأ في حديث واحد\"، وقال الذهبي في الميزان: \"صدوق، قيل: كان يخطئ، فالصدوق يخطئ\". ورمز له بـ (صح) وهي إشارة تدلُّ على أن العمل على توثيق ذلك الرجل كما نقله الحافظُ عن الذهبِي في اللسان.\nوقال الحافظ: \"وقال العقيلي في الضعفاء: لم يكن ممن يفهم الحديث، وحدَّث بمناكير\". ولم أجد ترجمة هذا الراوي في كتاب الضعفاء - للعقيلي في النسخة المطبوعة، والمخطوطة (نسخة الظاهرية العمرية) فلعله قال ذلك في ترجمة راوٍ آخر.\nوخلاصة القول فيه أنه: صدوق يخطئ. والله أعلم.\nتنبيه:\nلم يذكره المزي في التهذيب ولا الحافظ في التقريب لأن صاحب الكمال لم يذكر من روى عنه من أصحاب الكتب الستة.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٥٥)، الثقات لابن حبان (٨/ ٤٠)، سير أعلام النبلاء (١٢/ ٣٤٦)، والميزان للذهبي (١/ ١٠٣)، لسان الميزان (١/ ٩) تهذيب التهذيب كلاهما لابن حجر (١/ ٣٧).\n(^٨) في (ط): \"مُؤَمَّل\" بدون (ال) التعريف وهو: بوزن محمَّد، بهمزة، القرشيّ، العدوي مولاهم، أبو عبد الرحمن البصري، نزيل مكة توفي سنة (٢٠٦ هـ). التقريب (٧٠٢٩).\nوثقه ابن معين وإسحاق بن راهويه مطلقًا، ووثقه آخرون ووصفوه بالخطأ أو كثرة الخطأ مع توثيقهم له، منهم: أبو حاتم، وأبو داود، وابن حبان، وابن سعد، =\n⦗٣٦⦘ = ويعقوب بن سفيان الفسوي، والساجي، وابن قانع، والدارقطنِي وغيرهم.\nوقال البخاري: \"منكر الحديث\"، وقال أبو زرعة: \"في حديثه خطأ كثير\".\nقال الحافظ في التقريب: \"صدوق، سيء الحفظ\"، فهو ممن يتابع وقد توبع في هذا الإسناد. ترجمته في: طبقات ابن سعد (٥/ ١٠٥)، الجرح والتعديل (٨/ ٣٧٤)، الثقات لابن حبان (٩/ ١٨٧) تهذيب الكمال (٢٩/ ١٧٦)، ميزان الاعتدال (٤/ ٢٢٨) تهذيب التهذيب (١٠/ ٣٣٩).\n(^٩) مَطَر -بفتحتين- بن طَهْمَان الوراق، أبو رجاء السلمي مولاهم، الخراسانِي سكن البصرة، توفي سنة (١٢٥ هـ، وقيل سنة ١٢٩ هـ). التقريب (٦٦٩٩).\nضعفه يحيى بن سعيد، وأحمد بن حنبل، وابن معين في عطاء خاصة. وضعفه النسائي، وابن سعد، والدارقطني مطلقًا.\nووثقه أبو زرعة، وابن معين في رواية بقولهما: \"صالح\"، وكذا قال أبو حاتم فيما نقله المزي، ونقل الذهبي في الميزان عن أبي حاتم أنه قال: \"ضعيف\"؟! وذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\"، وقال العجلي مرة: \"صدوق\" ومرة: \"لا بأس به\"، وقال البزار: \"لا بأس به\"، وقال الساجي: \"صدوق يهم\".\nقال الحافظ في التقريب: \"صدوق كثير الخطأ، وحديثه عن عطاء ضعيف\".\nترجمته في: الطبقات لابن سعد (٧/ ٢٥٤)، الجرح والتعديل (٨/ ٢٨٧)، الثقات لابن حبان (٥/ ٤٣٥)، تهذيب الكمال (٢٨/ ٥١)، الميزان (٤/ ١٢٦)، تهذيب التهذيب (١٠/ ١٥٣).\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان والإِسلام والإحسان، ووجوب الإيمان بإثبات قدر الله ﷾ … (١/ ٣٨ ح ٢) من طرق، عن حماد بن زيد، به، ولم يسق متنه كاملًا أيضًا. وقد ساق متنه كاملًا أبو داود الطيالسي في مسنده (ص / ٥).\nفائدة الاستخراج:\nميَّز المصنِّف بعض ألفاظ حديث مطر الوراق هذا عن غيره، والإمام مسلم لم يميِّز ذلك وإنما أشار إليها إشارة بقوله: \"وفيه بعض زيادة، ونقصان أحرف\".","vol":"1","page":33},{"text":"٧ - حَدثنا أحمد بن عبد الحميد الحارثي (^١)، حدثنا أبو أُسامة (^٢)، قال: وحَدثنِي (^٣) أبو حَيَّان (^٤)، عن أبي زُرْعَة بن عَمرو بن جَرِير، عَن أبي هُرَيرةَ قال: كان رسولُ الله ﷺ يوْمًا بارزًا للنَّاس فأتاه رَجُلٌ فقال: يا رسولَ الله، مَا الإيمان؟ قال: \"أن تؤمن بالله، وَملائكتهِ، وكتابهِ، ولقائهِ، وَرُسُلِهِ، وَتُؤمِنَ بالبَعْثِ\" قال: يا رسول الله ما الإِسلام؟ قال: \"الإِسلامُ أن تَعبد الله لا تُشْرِك به شيئًا وَتقيم الصلاةَ المكتوبةَ، وَتُؤدي الزكاةَ المفروضةَ، وَتَصُومَ رمضانَ\".\n⦗٣٨⦘ قال: يا رسولَ الله، ما الإحسانُ؟ قال: \"أن تَعبد الله كأنَّك تَراهُ، فإنَّك إن لا تَراهُ فإنَّه يراك\".\nقال: يا رسولَ الله، مَتى الساعَةُ؟ قال: \"ما المسؤولُ عنها بأعْلَم من السائل، ولكن سَأُحَدِّثك عن أشراطِها، إذا ولدت الأَمَةُ رَبَّها فذاك من أشراطِها، وَإذا كان العُراةُ الحُفاةُ رُؤوسَ النَّاسِ فذاك من أَشْراطِهَا، وَإذَا تَطَاوَل رِعَاءُ البَهْمِ (^٥) في البُنْيانِ فذاك من أشراطِها، في خمسٍ لا يَعْلَمُهُن إلا الله\" ثم تلا ﷺ: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا في الْأَرْحَامِ﴾ إلى قولهِ: ﴿عَلِيمٌ خَبِيرٌ﴾ (^٦)، قالَ: ثُم أدْبَرَ الرَّجُل، فقال رسولُ الله ﷺ: \"رُدُّوا عَليَّ الرجُلَ\"، فَأخَذُوا ليَرُدُّوه، فلم يروا شَيئًا، فقال رسول الله ﷺ: \"هذا جبريل جَاء لِيُعَلِّمَ النَّاسَ دِيْنَهم\" (^٧).\n_________\n(^١) أبو جعفر الكوفي، توفي سنة (٢٦٩ هـ). ذكره ابن حبان في الثقات (٨/ ٥١)، وترجم له الذهبي في السير (١٢/ ٥٠٨) وقال عنه: \"المحدِّث الصدوق\"، ولم أجده في غير ذلك.\n(^٢) حماد بن أسامة القرشي مولاهم، الكوفي.\n(^٣) كذا في جميع النسخ: \"وحدثني\"، فكأن وجود حرف العطف يشير إلى أن أبا أسامة سمع من أبي حيان حديثًا قبل هذا فعطف هذا عليه، ثم استغنى عن المعطوف عليه.\n(^٤) يحيى بن سعيد بن حيَّان -بمهملة وتحتانية- التيمي الكوفي. التقريب (٧٥٥٥).\n(^٥) البهم: بفتح الباء وإسكان الهاء، وهي الصغار من أولاد الغنم والضأن والمعز جميعًا.\nشرح النووي على صحيح مسلم (١/ ١٦٣).\n(^٦) في (ط): \"إلى قوله: إن الله عليم خبير\". والآية من سورة لقمان- آية (٣٤).\n(^٧) الحديث أخرجه البخاري في صحيحه كتاب الإيمان -باب سؤال جبريل النبي عن الإيمان، (صحيح البخاري مع الفتح ١/ ١٤٠ ح ٥٠)، ومسلم في كتاب الإيمان - باب بيان الإيمان والإسلام والإحسان ووجوب الإيمان بإثبات قدر الله ﷺ … (١/ ٣٩ ح ٥) كلاهما من طريق ابن عُلَية، عن أبي حيَّان يحيى بن سعيد بن حيَّان، به. ووقع في الأصل ونسخة (م) ترتيب هذا الحديث وما بعده من أحاديث أبي هريرة بعد حديث جرير بن عبد الله البجلي الآتي في آخر هذا الباب برقم (١١) وقد كتب =\n⦗٣٩⦘ = على هامش نسخة (م) أن هذا الحديث -حديث جرير- من زوائده على مسلم، فلذا أخَّرته إلى أخر الباب، ولأنَّ حديث فضلك الرازي وما بعده متابعات للحديث الذي قبله، فوضعه بعده أولى، وقد جاء في نسخة (ط) على هذا النحو من الترتيب المتناسق.","vol":"1","page":37},{"text":"٨ - حَدثنا الفَضْلُ بن العَباس أبو بكر فَضْلَكْ الرازي (^١)، حدثنا محمَّد بنُ مَرو (^٢) حدثنا جَرير (^٣)، عن أبي حَيَّان، عن أبي زُرْعَةَ (^٤)، عن أبي هريرة، أنَّ النبي ﷺ كان يومًا بارزًا للناسِ، إذْ أَتَاهُ رَجلٌ (^٥) فقال: يا رسولَ الله، مَا الإيمانُ؟ … فذكر مثلَه بطوُلهِ (^٦).\n_________\n(^١) فَضْلَك لقبٌ له، قال الخطيب: \"كان ثقة ثبتًا حافظًا\"، وكذا قال ابن الجوزي، وقال الذهبي: \"الإمام الحافظ المحقِّق\". تاريخ بغداد للخطيب (١٢/ ٣٦٩)، المنتظم لابن الجوزي (١٢/ ٢٣٩) السير للذهبيِ (١٢/ ٦٣٠)، نزهة الألباب لابن حجر (٢/ ٧١).\n(^٢) ابن بكر الرَّازي، المعروف بزُنيج -بزاي ونون وجيم- مصغَّر. التقريب (٦١٨٠).\n(^٣) ابن عبد الحميد به. قُرْط الضَّبي، أبو عبد الله الكوفي، نزيل الريِّ وقاضيها.\n(^٤) ابن عمرو بن جرير البجلي.\n(^٥) في (ط): \"رجلٌ يمشي\".\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير -باب: إن الله عنده علم الساعة (الفتح ٨/ ٣٧٣ ح ٤٧٧٧) من طريق جرير، عن أبي حيان، به.\nوأخرجه مسلم -كما تقدم- من طريق ابن عليه عن أبي حيَّان، به.","vol":"1","page":39},{"text":"٩ - ز- حدثَنا فضلك الرازي، حدثنا أبو جَعفر محمَّد بن مِهْرَان، حدثنا جَريرٌ، عن أبي فَرْوة (^١)، عَن أبي زُرْعَةَ، عن أبي هُرَيرة، وأبي ذرٍ قالا:\n⦗٤٠⦘ كان النبِي ﷺ يجلسُ بين ظَهْرَانَي أصحابِهِ، فيجيء الغَرِيبُ لا يَدْرِي أَيُّهُم هو حَتى يَسأل سُؤَالَه (^٢)، [فكان النبِي ﷺ يجلسُ على دُكانٍ (^٣) من طِينٍ، وَيَجلسُون بِجانِبهِ … وَذكر الحديثَ] (^٤).\n_________\n(^١) عروة بن الحارث الهَمْدَانِي، الكوفي، أبو فروة الأكبر.\n(^٢) سقطت كلمة \"سؤاله\" من (ط).\n(^٣) الدُّكَّان: هي الدَّكَّة المبنية للجلوس عليها. النهاية لابن الأثير (٢/ ١٢٨).\n(^٤) العبارة التي بين المعقوفتين جاءت في (ط) كالتالي: \"فطلبوا إلى رسول الله ﷺ يبنوا له دكانًا من طين، فكان النبي ﷺ يجلس عليه ويجلسوا بجانبه، وذكر الحديث بطوله\" كذا.\nوالحديث لم يخرجه الإِمام مسلم من حديث أبي هريرة وأبي ذرٍ معًا، فهذا من زوائد أبي عوانة على صحيح مسلم.\nوقد أخرجه من حديث أبي هريرة وأبي ذر معًا: البخاري في كتابه \"خلق أفعال العباد\" (ص: ٦٠ ح ١٨٩)، وأبو داود في السنن -كتاب السنة -باب في القدر (٤/ ٢٢٥ ح ٤٦٩٨)، والنسائي في السنن -كتاب الإيمان -باب في صفة الإِسلام والإيمان (٨/ ١٠١)، وابن نصر المروزي في تعظيم قدر الصلاة (١/ ٣٨٥) كلهم من طرق، عن جرير، عن أبي فروة، به.\nفائدة الاستخراج:\nزاد أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم- وهذا من فوائد الاستخراج.","vol":"1","page":39},{"text":"١٠ - حدثنا محمَّد بن بحر (^١)، حدثنا علي بن\n⦗٤١⦘ عبد الله (^٢)، حدثنا جَرير، عن أبي فَرْوةَ، عن أبي زُرْعةَ، عن أبي هُريرةَ، بنحوِه (^٣).\n_________\n(^١) لم يتبين لي من هو! وفي تاريخ بغداد للخطيب (٢/ ١٠٥): محمَّد بن بحر بن مطر، أبو بكر البزار، وليس في ترجمته أنَّ أبا عوانة روى عنه، أو أنه روى عن علي بن المدينِي، ولكن من شيوخه -كما ذكر هناك- معمر بن مخلد السروجي، توفي سنة (٢٣١ هـ). وهو قريب الوفاة من ابن المدينِي (ت ٢٣٤ هـ) وكذلك من تلاميذه =\n⦗٤١⦘ = أبو جعفر الطحاوي (ت ٣٢١ هـ)، وأحمد بن محمَّد المنكدري (ت ٣١٤ هـ) وهما من طبقة أبي عوانة فلعله هو!؟ ولم يذكر في ترجمته أي جرح أو تعديل.\n(^٢) ابن المدينِي، أبو الحسن البصري.\n(^٣) هذا الحديث سقط من (ط).\nأخرجه مسلم في كتاب الإيمان -باب بيان الإيمان والإِسلام والإحسان ووجوب الإيمان بإثبات قدر الله … (١/ ٤٠ ح ٧) من طريق عمارة بن القعقاع، عن أبي زرعة، به، وساق متنه كاملًا.\nوأخرجه ابن منده في \"الإيمان\" (١/ ٣١٤) من طريق إسحاق بن إبراهيم، عن جرير، عن أبي فروة، عن أبي زرعة، به.\nفائدة الاستخراج:\nفائدة إسنادية: أن جريرًا له في هذا الحديث شيخان أحدهما عند مسلم والآخر عند المصنّف.","vol":"1","page":40},{"text":"١١ - ز- حدثنا يوسف بن سعيد بن مُسَلَّم (^١)، حدثنا خالد بن يزيد (^٢)، حدثنا\n⦗٤٢⦘ إسماعيلُ بن أبي خالد (^٣)، عن قيْس بن أبي حازم، عَن جَرير بن عبد الله قال: جاء جبريل (^٤) إلى النبِي ﷺ في صورة رجلٍ، فقال: يا مُحمد، ما الإيمانُ؟ قال: \"أن تؤمن باللهِ، وَملائكته، وكتبهِ، ورسلهِ، والقدر خيره وشرِّه\"، قال: صدقتَ. قال: فتعجبنا من تصديقهِ النبِيَّ ﷺ.\nقال: فأخبرني ما الإسلامُ؟ قال: \"الإِسلامُ أن تقيمَ الصلاةَ، وَتُؤتَي الزكاة وتَحُجَّ البيتَ، وتصومَ رمضانَ\". قال: صدقتَ.\nقال: فأخبرني ما الإحسانُ؟ قال: \"الإحسانُ أن تَعبد الله كأنك تراهُ، فإن لم تكن تراهُ فإنه (^٥) يراك\"، قال: صدقْتَ.\n⦗٤٣⦘ قال: فأخبرني مَتى الساعَةُ؟ قال: \"ما المسؤول عنها بأعلمَ من السائل، وَلكن لَها علامَاتٌ وَأمارات: إذا رأيتَ رِعاءَ البَهْمِ يتطاولون في البنيانِ في خمسٍ مِن الغَيبِ لا يَعلمُهُنَّ إلا الله\"، ثم تلا هذه الآية: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا في الْأَرْحَامِ﴾ (^٦).\nقال: ثم وَلَّى الرجلُ، فقالَ النبِي ﷺ: \"عَليَّ بهِ\"، فَطُلِب، فلم يوجَد، فقال: \"هذا جبريل أتاكم يُعَلِّمُكُم مَعَالمَ دينكمْ، مَا أتَانِي في هَيئةٍ إلَّا عَرَفْتُه إِلَّا هَذه\" (^٧).\n_________\n(^١) في (ط): \"يوسف بن مسلم\"، وهو: يوسف بن سعيد بن مسلم المصيصي الحافظ.\n(^٢) خالد بن يزيد بن خالد بن عبد الله بن أسد القسري البجلي الدمشقي، جده أمير العراق المشهور.\nضعَّفه أبو حاتم، والعقيلي، وابن عدي، وساق حديثه هذا من جملة منكيره وقال: \"لا يرويه عن إسماعيل بن أبي خالد غير خالد بن يزيد القسري .... ثم قال: وأحاديثه كلها لا يتابع عليها لا إسنادًا ولا متنًا … وهو عندي ضعيف إلا أن أحاديثه =\n⦗٤٢⦘ = إفرادات، ومع ضعفه كان يكتب حديثه\". وقال الذهبي: \"كان صاحب حديث ومعرفة، وليس بالمتقن، ينفرد بالمنكير\".\nفعلى هذا فهو ضعيف الحديث.\nانظر: الجرح والتعديل (٣/ ٣٥٩)، الضعفاء للعقيلي (٢/ ١٥)، الكامل لابن عدي (٣/ ٨٨٥ - ٨٨٨)، السير للذهبي (٩/ ٤١٠)، تهذيب تاريخ دمشق لابن بدران (٥/ ١١٧).\n(^٣) واسم أبي خالد: هرمز -وقيل: سعد، وقيل: كثير- الأحمسي البجلي مولاهم، أبو عبد الله الكوفي. تهذيب الكمال للمزي (٣/ ٦٩).\n(^٤) في (ط): \"رجل\" بدل \"جبريل\"، وفوقه تخريجة إلى الهامش للتصويب، ولكن الهامش مبتور في هذه النسخة؛ لعدم دقة التصوير، والصواب ما في الأصل و(م) ويقتضيه السياق.\n(^٥) في نسخة (م) كتب أولًا: \"فإنه\"، ثم كتب فوقه: \"فهو\"، كالتصويب، وفي (ط) أيضًا: =\n⦗٤٣⦘ = \"فهو\"، وما أثبت من الأصل.\n(^٦) سورة لقمان- الآية (٣٤).\n(^٧) هذا الحديث -كما سبق- كتب على هامش نسخة (م) أنه من زوائد المؤلف على مسلم، ولكنه في الترتيب وقع في الأصل و(م) قبل حديث الفضل بن عباس (رقم ٨) ثم بعده متابعات الحديث المذكور، وجعلته في آخر الباب -تبعًا لنسخة (ط) - لأنه من الزوائد، والمعروف من منهج المصنِّف أنه يورد الزوائد في أواخر الأبواب غالبًا، ثم إن إقحام هذا الحديث بين حديث الفضل بن عباس وبين متابعاته لم يظهر لي فيه وجهٌ، ولعلَّ الخطأ من الناسخ، والله أعلم.\nومتن الحديث معروف من حديث أبي هريرة وابن عمر -كما سبق- وغيرهما، وأما من حديث جرير بن عبد الله: فقد أخرجه الآجري في \"الشريعة\" (ص: ١٨٩)، وأبو الشيخ الأصبهانِي في \"طبقات المحدثين\" (٤/ ٢٥٩) كلاهما من طريق يوسف بن سعيد بن مسلَّم المصيصي، عن خالد بن يزيد، به، وأخرجه أبو القاسم القشيري في \"الرسالة\" (ص: ٨٧) من طريق المصنِّف أبي عوانة به. =\n⦗٤٤⦘ = ولا يثبت بهذا الإسناد؛ لتفرد خالد بن يزيد به، وهو ضعيف ينفرد بالمنكير، وهذا من مناكيره، كما أشار إليه ابن عدي. قال الحافظ ابن حجر: \"وعن جرير البجلي أخرجه أبو عوانة في صحيحه، وفي إسناده خالد بن يزيد وهو القسري ولا يصلح للصحيح\". الفتح (١/ ١٤٢).\nفائدة الاستخراج:\nزيادة المصنِّف هذا الحديث على أحاديث الباب من فوائد الاستخراج.\nتنبيه:\nوقع في آخر العبارة في مطبوعة الفتح: \"العمري\" بدل: \"القسري\" وهو خطأ.","vol":"1","page":41},{"text":"<span data-type='title' id=toc-92>بَيَانُ صفَةِ الإسْلام وَشَرَائِعِهِ، وَعدَدِ الصَّلَوَاتِ المَفْرُوضةِ </span>(^١)\n_________\n(^١) في (ط): \"بيان صفة الصلاة وفرائضه، وعدد الصلوات المفروضة\" وهو خطأ.","vol":"1","page":45},{"text":"١٢ - حدثنا يونس بن عبد الأعلى، وعيسى بن أَحمد (^١)، عن ابن وَهْب (^٢) ح\nوَحدثنَا أبو الأزهر (^٣)، حدثنا إسحاق بن عيسى (^٤)، كلاهما عن مالك بن أنس (^٥) ح\nوحدَّثَنا سُليمانُ بن الأشعث (^٦)، حدثنا سليمانُ بن داوُدَ (^٧)، حدثنا إسماعيلُ بن جَعْفَرٍ (^٨)، كلاهما عن أبي سُهَيْلٍ (^٩)، عَن أبيهِ، قال: سمعْتُ طلحةَ بن عبيد الله يَقول: جَاء رجلٌ من أهل نجد (^١٠)، ثائرُ الرأس، يُسمَع\n⦗٤٦⦘ دويُّ صوْتهِ (^١١)، ولا يُفْقَه ما يقول، حَتى دَنا، فإذا هُوَ يسْأل عن الإِسلام (^١٢)، فقال: \"خَمْسُ صلوَاتٍ فيِ يَوْمَ وَلَيْلَةٍ\"، قال: هَل عَلَيَّ غيرُها؟ قال: \"لا، إِلاَّ أن تَطَوَّع\" (^١٣)، قال رسولُ الله ﷺ: \"وَصيامُ شهر رمضانَ\"، قال: هَل عَلَي غيرُه؟ قالَ: \"لا، إلَّا أَنْ تَطَوع\".\nقال: وَذكر له رسولُ الله ﷺ الزكاة، قال: عَلَي غَيرُها؟ قال: \"لا، إلَّا أن تَطوَّع\"، قال: فأدبر الرَّجُل وَقال: واللهِ لا أزيدُ على هَذا ولا أنقُص منه، قال رسولُ الله ﷺ: \"أفلحَ إن صدقَ\" (^١٤).\n⦗٤٧⦘ وهذا لفظ حَديث مالك، وقال إسماعيلُ بن جَعفَر في حَديثه (^١٥): جاء رجلٌ إلى رسول الله ﷺ فقال: أخبرني ماذا فَرَض الله عَلَيَّ من الصلاة؟، قال: \"الصَّلوات الخمس إلَّا أن تَطوَّع شَيئًا\"، قال: فأخبرني ماذَا فرض الله علي من الزكَاة؟، قال: فأخبره رَسولُ الله ﷺ بشرائع الإِسلام، قال: وَالذي هُوَ أكرمَكَ، لا أتَطَوَّع شيئًا ولا أنقُص مما فرض الله عَلَيَّ شَيئًا، قال: \"أَفلح وَأبيهِ إن صدَقَ، أو دخل الجنَّةَ وأبيهِ إن صَدق\" (^١٦).\n_________\n(^١) ابن وردان العسقلانِي، أبو يحيى البلخي، ووقع في (ط) بزيادة نسبته: \"العسقلانِي\".\n(^٢) عبد الله بن وهب المصري.\n(^٣) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٤) ابن نجيح البغدادي -أبو يعقوب ابن الطباع.\n(^٥) إمام دار الهجرة، وقد أخرج الحديث في الموطأ -كتاب قصر الصلاة في السفر -باب جامع الترغيب في الصلاة (١/ ١٧٥ ح ٩٤).\n(^٦) أبو داود السجستانِي، والحديث في سننه كتاب الصلاة -باب -باب الصلاة من الإِسلام، (١/ ١٠٦ ح ٣٩٢).\n(^٧) العتكي - أبو الربيع الزهرانِي.\n(^٨) ابن أبي كثير الأنصاري الزرقي- أبو إسحاق القاريء.\n(^٩) نافع بن مالك بن أبي عامر الأصبحي المدنِي.\n(^١٠) ذكر الحافظ ابن حجر أنَّ ابن بطَّال وآخرين جزموا بأنَّ هذا الرجل هو: ضمام بن =\n⦗٤٦⦘ = ثعلبة وافد بني سعد بن بكر، وردَّ ذلك القرطبي، ولم يرجِّح الحافظ أحد القولين. الفتح (١/ ١٣١).\n(^١١) الدَّويُّ: صوت مرتفعٌ متكرر ولا يفهم. نقله الحافظ عن الخطابي (فتح الباري ١/ ١٣١).\n(^١٢) في الأصل و(م): \"فإذا هو يسأل عن الإِسلام رسول الله ﷺ\"، ولكن على الأصل علامة حذف (لا - إلى) على عبارة رسول الله ﷺ فلم أثبتها، وفي الصحيحين كذلك، أي: بدون العبارة المحذوفة من الأصل، وفي (ط): \"رسول الله ﷺ عن الإِسلام\".\n(^١٣) روي على وجهين: بتشديد الطاء وتخفيفها، والظاهر أن رواية المصنِّف بالتخفيف؛ لوجود الشدة على الواو فقط في جميع المواضع عنده.\n(^١٤) أخرجه البخاري في صحيحه كتاب الإيمان -باب الزكاة من الإيمان (الفتح ١/ ١٣١ ح ٤٦).\nومسلم في كتاب الإيمان -باب بيان الصلوات التي هي أحد أكان الإِسلام (١/ ٤٠ ح ٨) كلاهما من طريق مالك، به.\n(^١٥) أخرجه البخاري في كتاب الصوم -باب وجوب صوم رمضان (الفتح ٤/ ١٢٣ ح ١٨٩١) وفي كتاب الحيل -باب في الزكاة (الفتح ١٢/ ٣٤٦ ح ٦٩٥٦)، ومسلم في كتاب الإيمان -باب بيان الصلوات التي هي أحد أركان الإِسلام (١/ ٤٠ ح ٩) كلاهما من طريق قتيبة بن سعيد، عن إسماعيل بن جعفر، به، وليست عند البخاري: \"أفلح وأبيه\" بل فيه: \"أفلح إن صدق\" وكذلك أخرجه النسائي في السنن -كتاب الصيام -باب وجوب الصيام (٤/ ١٢٠) من طريق إسماعيل بن جعفر، وليست عنده هذه اللفظة، بخلاف ما عند مسلم وأبي داود -كما سبق- من طريق أبي الربيع الزهرانِي، فعندهما هذه اللفظة.\nفائدة الاستخراج:\nلم يسق الإِمام مسلم جميع لفظ إسماعيل بن جعفر وإنما اقتصر على لفظٍ واحد منه، وسياق المصنِّف له كاملًا من فوائد الاستخراج.\n(^١٦) قال ابن عبد البر: \"أفلح وأبيه إن صدق\" هذه اللفظة غير محفوظة في هذا الحديث من حديث مَن يُحتجُّ به، وقد روى هذا الحديث مالكٌ وغيره عن أبي سهيل، لم يقولوا ذلك فيه، وقد روي عن إسماعيل بن جعفر هذا الحديث وفيه: \"أفلح والله إن صدق\" =\n⦗٤٨⦘ = أو \"دخل الجنة والله إن صدق\"، وهذا أولى من رواية من روى \"وأبيه\" لأنها لفظة منكرة تردها الآثار الصحاح\". التمهيد (١٤/ ٣٦٦).\nومحصَّل كلام ابن عبد البر ترجيح رواية مالك على رواية إسماعيل، وهذا إن كانت اللفظة المنكرة التي يُشير إليها ابن عبد البر من قِبَل إسماعيل، ولقد ذكر ابن عبد البر الاختلافَ على إسماعيل فيها، ورواية البخاري والنسائي للحديث من طريق إسماعيل بدون هذه اللفظة تشعر بأن إسماعيل ضبطها بدونها، ومن وجوه الترجيح عند أهل العلم تقديم ما أخرجه البخاري عند التعارض على ما أخرجه مسلم، كيف وقد انضمَ إليه النسائي، مع أنه -أي: النسائي- لم ينبِّه إلى خلافٍ في ذلك، ومن عادته أحيانًا العناية بالاختلاف، حيث أنه يترجم لذلك أبو أبا فيقول مثلًا عند اختلاف الروايات: باب الاختلاف على فلان، وذكر الاختلاف على فلان، ونحو ذلك، انظر مثلًا: السنن (١/ ٢١٧) و(٢/ ٨٤)، و(٢/ ١١٩)، وعلى فرض ثبوتها يقال: إنها كلمة جرت عادة العرب أن تدخلها في كلامها غير قاصدة حقيقة الحلف، والنهي وارد فيمن قصد حقيقة الحلف لما فيه من إعظام المحلوف به. قاله النووي وعقَّب: وهذا هو المرضي. (شرح صحيح مسلم ١/ ١٦٨).\nأو يقال: إن هذا كان قبل الأمر بالنهي عن الحلف بغير الله، ثم نسخ ونهي عن الحلف بغير الله ومال إلى هذا القول صاحب تيسير العزيز الحميد (ص ٥٩٢).\nوفي توجيه هذه اللفظة أقوال أُخَر.","vol":"1","page":45},{"text":"١٣ - حدثنا أبو عمر (^١) عبد الحميد بن محمَّد الحرَّانِي، حدثنا مخلد بنُ يزيدَ (^٢)، ح\n⦗٤٩⦘ وحدثنا محمَّد بن عوف الحمصيُّ، والصَّغانِي (^٣) قالا: حدثنا عبيد الله بنُ موسى ح\nوحدثَنا عبد الله بن محمدٍ المقرئ (^٤) ببغداد، حدثنا روح بن عُبادةَ، كلهُم قالوا: حدثنا حَنظلة بن أبي سفيان، سمعت عكرمة بن خالد يُحدث طاوسًا (^٥)، أن رجلًا قال لعبد الله بن عمر: ألا تَغزو؟ فقال عبد الله بن عمر: سمعتُ رسولَ الله ﷺ يَقولُ: \"بُنِي الإِسلام على خمسٍ، شهَادَةِ أن لا إلهَ إلَّا الله، وإقامِ الصَّلاة، وإيتاءِ الزكَاة، وَصيام شهرِ رمضان، وَحجِّ البيْتِ\" (^٦).\n_________\n(^١) على هامش (ط) كتب: \"ظ: أبو عمرو\"، كأنها إشارة إلى نسخة وردت فيها الكلمة هكذا.\n(^٢) القرشي الحرانِي، ووقع في (م): \"محمَّد بن يزيد\" وهو خطأ.\n(^٣) وهي نسبة إلى: صاغانيان معرَّبة عن جغانيان، وهي بلاد مجتمعة وراء نهر جيحون، والنسبة إليها: صغانِي وصاغانِي، والمصنِّف يذكره تارة بهذه النسبة وتارة بالأخرى، وهو: محمَّد بن إسحاق بن جعفر - أبو بكر البغدادي. الأنساب (٨/ ٦٨).\nوالصاغانِي نسبة أيضًا إلى صغان معرَّبة عن جغان وهي غير الأولى، وهذه قرية من قرى مرو. الأنساب (٨/ ٩)، ومحمد بن إسحاق يُنسب إلى الأولى، وهي مدينة \"سر آسيا\" الحديثة على ما ذكر صاحب \"بلدان الخلافة الشرقية\" (ص: ٤٨٣).\n(^٤) عبد الله بن محمَّد بن إسماعيل بن لاحق البزاز، أبو محمَّد المقرئ، ترجم له الخطيب وقال: \"كان ثقة\"، ولم أجد له ترجمة في غير هذا المصدر. تاريخ بغداد (١٠/ ٨٤).\n(^٥) هو: ابن كيسان اليمانِي، أبو عبد الرحمن الحميري مولاهم الفارسي.\n(^٦) أخرجه البخاري في صحيحه -كتاب الإيمان- باب: دعاؤكم إيمانكم (الفتح ١/ ٦٤ ح ٨)، من طريق عبيد الله بن موسى عن حنظلة به، ولكن عنده تقديم الحج على الصيام. وأخرجه في التفسير -باب؛ ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ﴾ (الفتح =\n⦗٥٠⦘ = ٨/ ٣٢ ح ٤٥١٤) من طريق نافع عن ابن عمر، بتقديم الصيام على الزكاة والحج.\nوأخرجه مسلم في كتاب الإيمان -باب أركان الإِسلام ودعائمه العظام (١/ ٤٥ ح ٢٢) من طريق ابن نمير عن حنظلة بن أبي سفيان، به، وفيه تقدم الصوم على الحج.","vol":"1","page":48},{"text":"١٤ - حدثَنا الربيعُ بن سليمان (^١)، وبَحر (^٢) بن نصرٍ الخَوْلانِي، قالا: حدثنا أسَدُ بن موسى (^٣)، عن يحيى بن زكريا -هو ابن أبي زائدةَ (^٤) - ح\nوحَدثَنا فضلك الرازي (^٥)، حدثنا سهل بن عُثمان (^٦)، حدثنا ابن\n⦗٥١⦘ أبي زائدةَ، حَدثنِي سعد بن طارق أبو مالك الأشجعي، حَدثنِي سعد بن عُبيدَة السُّلَمي، عَن ابن عُمر، قال: \"بُنِي الإسلام عَلى خمْسٍ: أن تَعبد الله وَتَكفر بما دُونَه (^٧)، وإقامِ الصلاة، وإيتاء الزكاة، [وحج البيت] (^٨)، وَصيام رمضان\"، [فقال رجُلٌ (^٩): تَعبد الله، وتَكْفُر بِمَا دُوْنَه، وَإقام الصَّلاة، وَإيتاء الزكاة، وصِيَام رَمَضَان، وحج البيت] (^١٠) فقال: لا، اجْعَلْ صيامَ رمضان آخِرهنَّ، كما سمعْتُ مِن فِيِّ رسول الله ﷺ.\nوَهَذا لفظُ بحر والربيع (^١١)، وَأما حَديث سهل فإنّما هُوَ عن ابن عُمَر، عن النبي ﷺ: \"بُنِي الإِسلام على خمْسٍ … \"، ثم ذكر مِثْلَه إلى قوْلِهِ:\n⦗٥٢⦘ \"وصَوْم رمضان\" (^١٢).\n_________\n(^١) ابن عبد الجبار المرادى مولاهم المصري، صاحب الشافعي وراوي الأمهات، صرَّح بنسبته في ح (٧٤٧).\n(^٢) في (ط): \"يحيى\"، وهو خطأ.\n(^٣) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي، لقبه: أسد السنَّة.\n(^٤) في (ط): \"يحيى بن زكريا بن أبي زائدة\"، وهو الهَمْدَاني، أبو سعيد الكوفي.\n(^٥) الفضل بن عباس الرازي، أبو بكر.\n(^٦) سهل بن عثمان بن فارس الكندي - أبو مسعود العسكري، توفي (٢٣٥ هـ).\nقال أبو حاتم الرازي: \"صدوق\"، وقال عبدان: \"له غرائب كثيرة\"، وذكره ابن حبان في الثقات. وقال الذهبي: \"ثقة، صاحب غرائب\"، وقال الحافظ ابن حجر: \"أحد الحفاظ، له غرائب\"، وقد تابعه هنا ثقتان عن ابن أبي زائدة؛ فليس هذا الحديث من غرائبه، وقد رواه مسلم بإسناده عن سهل بن عثمان هذا، وهو موضع الالتقاء مع أبي عوانة.\nانظر: الجرح والتعديل (٤/ ٢٠٣)، الثقات (٨/ ٢٩٢)، تهذيب الكمال (١٢/ ١٩٧) الكاشف (١/ ٤٧٠)، التقريب (٢٦٦٤).\n(^٧) في صحيح مسلم بالبناء للمحهول: \"أن يُعبد اللهُ، ويُكَفر بما دونه\".\n(^٨) ما بين المعقوفتين سقط من النسخ كلها، وقد استدركه ناسخ (ط) فعلَّقه على الهامش، وهو ثابتٌ في صحيح مسلم، وأخرجه الخطيب في \"الكفاية\" (ص / ٢١٠) من طريق الربيع بن سليمان، وفيها هذه العبارة، ويؤيد وجودَه ورودُه في المحاورة الآتية.\n(^٩) هذا الرجل هو: يزيد بن بشر السكسكي كما بينته روايةُ الخطيب البغدادي التي أخرجها في \"الكفاية\" (ص / ٢١٠) من طريق المعتمر بن سليمان، عن يزيد بن بشر السكسكي وفيها: \"قال يزيد بن بشر: فقلت وأنا مستفهمٌ .... الخ الحديث\".\nوانظر: \"الأنباء المحكمة\" للخطيب أيضًا (ص: ٣٣٧).\n(^١٠) ما بين القوسين سقط من الأصل و(م)، واستدركتُه من (ط)، والسياق بدونه مبتور، حيث ختم بمحاورة.\n(^١١) لم أجد من أخرجه من طريق بحر بن نصر، وأما من طريق الربيع فقد أخرجه الخطيب كما سبق.\n(^١٢) أي أن سهل بن عثمان لم يذكر قصة الرجل الذي أعاد الحديث على ابن عمر، فأعاده عليه.\nوأخرجه مسلم في كتاب الإيمان -باب بيان أركان الإِسلام ودعائمه العظام (١/ ٤٥ ح ٢٠) من طريق سهل بن عثمان، عن ابن أبي زائدة، بتقديم الحج على الصوم، وليس عنده أيضًا ذكر القصة. وأخرجه أيضًا (ح ١٩) من طريق أبي خالد الأحمر عن أبي مالك الأشجعي، وفيه تقديم الصوم على الحج.\nفائدة الاستخراج:\nالمحاورة بين الرجل وبين ابن عمر ليست عند مسلم، وإيراد المصنِّف لها من فوائد الاستخراج.","vol":"1","page":50},{"text":"١٥ - حدثنا أبو عبد الله السَّخْتِيَانِي (^١) بجُرجان سنةَ خمسينَ وَمئتين، حدثنا أحمد بن يونس (^٢)، حدثنا عاصمُ بن محمدٍ (^٣)، حَدثنِي واقد بن محمَّد (^٤)، عن أبيهِ، عَن ابن عمر قال: قال رسول الله ﷺ: \"بُنِي الإِسلام\n⦗٥٣⦘ على خمْسٍ: شهادة أن لا إله إلَّا الله، وأَن محمدًا رسولُ الله، وإقام الصَّلاة، وإيتاء الزكاة وَحَج البيتِ، وصَوم رَمضان\" (^٥).\n_________\n(^١) السَّخْتِيَانِي: نسبة إلى عمل السَّخْتيان وبيعها، وهي الجلود الضأنية ليست بأدم.\nالأنساب (٧/ ٥٣).\nوأبو عبد الله هو: إسحاق بن إبراهيم السختيانِي الجرجانِي، صرَّح المصنِّف باسمه في موضع آخر وهو في كتاب المناقب، ح (١٠٤٤١).\nترجم له السهمي في (تاريخ جرجان) له، ولم يذكر فيه جرحًا أو تعديلًا، ولم أجد له ترجمة في موضعٍ آخر. انظر: تاريخ جرجان للسهمي (ص: ١٥٥).\n(^٢) أحمد بن عبد الله بن يونس التميميّ اليربوعي.\n(^٣) عاصم بن محمَّد بن زيد بن عبد الله بن عمر بن الخطاب. وشيخه واقد -هنا- هو أخوه.\n(^٤) وقع في صحيح مسلم \"عاصم بن محمَّد، عن أبيه\" بدون ذكر \"واقد\"، وقد أخرجه =\n⦗٥٣⦘ = البيهقي في السنن الكبرى (٤/ ٨١) من طريق أحمد بن يونس، عن عاصم بن محمَّد، عن أبيه -بدون ذكر واقد- أيضًا، وأخرجه -كذلك بإسقاط واقدٍ من الإسناد-: الإمامُ أحمد في المسند (٢/ ١٢٠)، وابن خزيمة في الصحيح (٤/ ١٢٨)، ومحمد بن نصر في تعظيم قدر الصلاة (١/ ٤٢٠)، والآجري في الشريعة (ص / ١٠٦) وغيرهم من طرق عن عاصم بن محمَّد، عن أبيه، به.\nوأخرجه ابن خزيمة في صحيحه (١/ ١٥٩ - ١٦٠ رقم ٣٠٩)، وابن منده في الإيمان (١/ ٣٠٢) كلهم من طريق أحمد بن يونس، عن عاصم، عن واقد، عن أبيه، به.\nفهذا ظاهره أنه كان عند أحمد بن يونس، عن عاصم على الوجهين، فيكون عاصمٌ سمعه من أخيه عن أبيه، ثم علا فسمعه من أبيه مباشرة، فكان يحدِّث به على الوجهين.\nأو يكون عاصم شكَّ في سماعه من أبيه فثبته فيه أخوه واقد، فرواه عنه عن أبيه، والله أعلم.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب بيان أركان الإِسلام ودعائمه العظام (١/ ٤٥ ح ٢١) من طريق عاصم بن محمَّد عن أبيه، به.\nتتمة البحث حول اختلاف الروايات في تقديم الحج وتأخيره عن الصيام:\nقال الحافظ ابن حجر (رحمه الله تعالى) -عند حديث حنظلة بن أبي سفيان الذي رواه البخاري من طريق عبيد الله بن موسى-: \"وقع هنا تقديم الحج على الصوم، وعليه بنى البخاري ترتيبه، لكن وقع في مسلم من رواية سعد بن عبيدة عن ابن عمر ﵁ بتقديم الصوم على الحج، قال: فقال رجل: \"الحج، وصوم رمضان\"، فقال ابن عمر: \"لا، صيام رمضان، والحج، هكذا سمعت من رسول الله ﷺ\". ففي هذا إشعار بأن رواية حنظلة التي في البخاري مروية بالمعنى، إما لأنه لم يسمع رد ابن عمر ﵁ =\n⦗٥٤⦘ = على الرجل؛ لتعدد المجلس، أو حضر ذلك ثم نسيه، ويَبعُد ما جوّزه بعضهم أن يكون ابن عمر ﵁ سمعه من النبي ﷺ على الوجهين، ونسى أحدهما عند رده على الرجل. ووجْهُ بُعدِه أن تطرق النسيان إلى الراوي عن الصحابي أولى من تطرقه إلى الصحابي. كيف وفي رواية مسلم من طريق حنظلة بتقديم الصوم على الحج! ولأبي عوانة -من وجه آخر- عن حنظلة أنه جعل صوم رمضان قبل. فتنويعه قال على أنه روي بالمعنى. ويؤيّده ما وقع عند البخاري في \"التفسير\" بتقديم الصيام على الزكاة. أفيقال: إن الصحابي سمعه على ثلاثة أوجه؟! هذا مستبعد، والله أعلم\". فتح الباري (١/ ٦٥ - ٦٦).\nأقول: وهو قول حسن، فهذا الحديث له عن ابن عمر ﵁ أحد عشر طريقًا، اختلف فيه الرواة عن ابن عمر ﵁، ثم عمّن دونه -بتقديم الصوم على الحج تارة، وتأخيره عنه تارة أخرى-، على التفصيل التالي:\nالطريق الأولى عن ابن عمر ﵁: طريق حنظلة بن أبي سفيان، عن عكرمة بن خالد، عن ابن عمر ﵁ به، وله عن حنظلة سبع طرق:\nالأولى: طريق عبيد الله بن موسى عن حنظلة: وقد اختلف عليه فيه، فأخرجه البخاري عنه -كما سبق تخريجه-، وابن منده في \"الإيمان\" (١/ ٨٤) من طريق ابن أبي غرزة عن حنظلة به، بتقديم الحج على الصوم.\nوأخرجه المصنف عن محمَّد بن عوف الحمصي، والصاغاني، وأخرجه الدولابي في \"الكنى والأسماء\" (١/ ٨٠) من طريق إبراهيم بن أبي شيبة، كلهم: عن عبيد الله بن موسى، عن حنظلة به، بتقديم الصوم على الحج.\nالثانية: طريق وكيع عن حنظلة: وقد اختلف عليه أيضًا؛ فأخرجه ابن حبان في \"صحيحه\" (١/ ١٨٨) من طريق إسحاق بن راهويه، عن وكيع، عن حنظلة؛ بتقديم الصوم. =\n⦗٥٥⦘ = وأخرجه الآجري في \"الشريعة\" (ص: ١٠٦) من طريق إسماعيل، عن وكيع؛ بتقديم الحج.\nالثالثة: طريق إسحاق بن سليمان الرازي عن حنظلة: وقد اختلف عليه أيضًا؛ فأخرجه أبو عبيد القاسم بن سلّام عنه في \"الناسخ والمنسوخ\" (ص: ٢٠٣)، وابن منده في \"الإيمان\" (١/ ٣٠١) من طريق حامد بن أبي حامد، عن إسحاق بن سليمان الرازى، عن حنظلة؛ بتقديم الصوم على الحج.\nوأخرجه محمَّد بن نصر المروزي في \"تعظيم قدر الصلاة\" (١/ ٤٢٠) من طريق الحسن بن عيسى، عن إسحاق بن سليمان الرازي، عن حنظلة؛ بتقديم الحج على الصوم.\nالرابعة: طريق عبد الله بن نمير عن حنظلة: ولم يختلف عليه، فأخرجه الإمام أحمد عنه في \"المسند\" (٢/ ١٤٣)، ومسلم -كما سبق تخريجه- من طريق محمَّد بن عبد الله بن نمير، عن أبيه، عن حنظلة؛ بتقديم الصوم.\nالخامسة: طريق روح بن عبادة عن حنظلة: ولم يختلف عليه، فأخرجه المصنف من طريق عبد الله بن يزيد المقرئ، وابن خزيمة في \"صحيحه\" (١/ ١٥٩) من طريق محمَّد بن يحيى، كلاهما: عن روح عن حنظلة؛ بتقديم الصوم.\nالسادسة: طريق المعافى بن عمران عن حنظلة: أخرجه النسائي في \"سننه\" (٨/ ١٠٧)، والحسن بن سفيان الفسوي في \"الأربعين\" (ص: ٤٧)، كلاهما: من طريق محمَّد بن عمار، عن المعافى، عن حنظلة؛ بتقديم الحج على الصوم.\nالسابعة: طريق مخلد بن يزيد عن حنظلة: أخرجه المصنف من طريقه بتقديم الصوم على الحج.\nكان هذا فيما يخص طريق حنظلة بن أبي سفيان، وأغلب الروايات عنه بتقديم الصوم على الحج، فيقرب بذلك قول الحافظ ابن حجر -رحمه الله تعالى- من أن رواية =\n⦗٥٦⦘ = حنظلة التي فيها تقديم الحج على الصوم مروية بالمعنى.\nولكن هل يعني هذا أن تقديم الصوم على الحج هي الراجحة في حديث ابن عمر ﵁ هذا؟! لا يمكن الجزم بذلك؛ لأن أغلب الروايات الأخرى -غير طريق حنظلة عن عكرمة- فيها تقديم الحج على الصوم، وها هي الطرق التي وقفت عليها:\nفالحديث رواه عن ابن عمر ﵁ أحد عشر راويا، منهم عكرمة بن خالد؛ رواه عنه حنظلة، وسبق بيان طرقه، وهذه بيان الطرق الأخرى عن ابن عمر ﵁:\nالطريق الثانية: طريق سعد بن عبيدة السلمي عن ابن عمر ﵁.\nرواه عن سعد بن عبيدة أبو مالك سعد بن طارق الأشجعي، وقد اختلف عليه.\nفأخرجه مسلم -كما سبق تخريجه- من طريق أبي خالد الأحمر سليمان بن حيان، عن سعد بن طارق، عن سعد بن عبيدة؛ بتقديم الصوم على الحج.\nوأخرجه مسلم أيضًا -كما سبق تخريجه- والمصنف، وابن منده في \"الإيمان\" (١/ ١٨٦)، والخطيب في \"الكفاية\" (ص: ٢١٠)، كلهم من طرق عن سهل بن عثمان، عن يحيى بن زكريا، عن سعد بن طارق الأشجعي، عن سعد بن عبيدة؛ بتقديم الحج على الصوم.\nوأخرجه المصنف، والخطيب في \"الكفاية\" (ص: ٢١٠)، من طريق أسد بن موسى، عن يحيى بن زكريا، عن سعد بن طارق؛ بتقديم الحج أيضًا.\nوأخرجه الطبراني في \"المعجم الأوسط\" (٣/ ٢٠٤) من طريق عثمان بن ساج، عن سعد ابن طارق به؛ بتقديم الحج أيضًا.\nفجميع الطرق هنا عن سعد بن طارق فيها تقديم الحج، وخالفهم أبو خالد الأحمر عن سعد -كما في رواية مسلم- فقدم الصوم على الحج!.\nالطريق الثالثة: طريق سالم بن عبد الله بن عمر، عن ابن عمر ﵁.\nوقد اختلف عليه أيضًا، فأخرجه الطبراني في \"مسند الشاميين\" (٢/ ٢٨٣) من طريق =\n⦗٥٧⦘ = عبد العزيز بن عبيد الله، عن سالم به؛ بتقديم الحج على الصوم.\nوأخرجه أيضًا في \"المعجم الكبير\" (١٢/ ٣٠٩) من طريق حنظلة بن أبي سفيان، عن سالم به؛ بتقديم الصوم على الحج.\nالطريق الرابعة: طريق حبيب بن أبي ثابت، عن ابن عمر ﵁.\nرواه سفيان بن عيينة، عن سُعير بن الخِمْس، وعن عبدة بن أبي لبابة، واختلف على سفيان فيه؛ فأخرجه ابن أبي عمر العدني في \"الإيمان\" (ص: ٨٤) -ومن طريقه الترمذي في \"السنن\" (٥١٥)، والآجري في \"الشريعة\" (ص: ١٠٦) - عن ابن عيينة، عن سُعير بن الخِمْس، عن حبيب به؛ بتقديم الصوم على الحج.\nوتابع ابنَ عيينة عن سُعير بن الخِمْس في تقديم الصوم: الحميدي في \"المسند\" (٢/ ٣٠٨).\nوأخرجته بيبي الهرثمية في \"جزئها\" (ص: ٦٢)، والدارقطني في \"المؤتلف والمختلف\" (٢/ ٩٤٢) من طريق محمد بن ميمون، عن ابن عيينة، عن سُعير ومسعر به؛ بتقديم الحج.\nوأخرجه الطبراني في \"الأوسط\" (٦/ ٢٣٠) من طريق إبراهيم بن محمَّد الشافعي، عن ابن عيينة، عن عبدة بن أبي لبابة، عن حبيب به، بتقديم الحج أيضًا.\nالطريق الخامسة: طريق نافع، عن ابن عمر ﵁.\nعلقه البخاري في \"صحيحه\" - مع الفتح (٨/ ٣٢، ح: ٤٥١٤)، ووصله في موضع آخر (الفتح ٨/ ١٦٠، ح: ٤٦٥٠) من طريق بكير بن عبد الله، عن نافع، عن ابن عمر ﵁ به؛ بتقديم الصيام على الزكاة والحج، غير أنه لم يذكر لفظ الحديث في الموضع الذي وصله.\nوأخرجه الطبراني في \"الأوسط\" (٦/ ٣٢٥) من طريق عبد العزيز بن عبد الرحمن، عن خصيف، عن نافع به؛ بتقديم الحج على الصوم. =\n⦗٥٨⦘ = الطريق السادسة: طريق محمَّد بن زيد بن عبد الله بن عمر، عن ابن عمر ﵁.\nوله عن محمَّد بن زيد ثلاث طرق:\nالأولى: طريق عمر بن محمَّد بن زيد، عن أبيه محمَّد بن زيد، عن ابن عمر ﵁:\nأخرجها أبو الشيخ في \"طبقات المحدثين بأصبهان\" (٤/ ٨٢) من طريق شعبة، عن عمر بن محمَّد بن زيد، عن أبيه به؛ بتقدم الصوم على الحج.\nالثانية: طريق عاصم بن محمَّد، عن أخيه واقد بن محمَّد، عن أبيه محمَّد بن زيد، عن ابن عمر ﵁: أخرجها المصنف، وابن خزيمة في \"صحيحه\" (١/ ١٦٠)، وابن منده في \"الإيمان\" (١/ ٣٠٢) كلهم من طرق عن أحمد بن يونس، عن عاصم بن محمَّد، عن أخيه واقد، عن أبيه محمَّد بن زيد، عن ابن عمر ﵁؛ بتقدم الحج على الصوم.\nالثالثة: طريق عاصم بن محمَّد، عن أبيه محمَّد بن زيد، عن ابن عمر ﵁.\nوقد اختلف عليه فيه: فأخرجه مسلم -كما سبق تخريجه- من طريق معاذ بن معاذ، وأخرجه الإمام أحمد في \"المسند\" (٢/ ١٢٠)، وابن خزيمة في \"الصحيح\" من طريق أبي النضر هاشم بن القاسم، وأخرجه المروزي في \"تعظيم قدر الصلاة\" (١/ ٤٢٠) من طريق شعبة، وأخرجه البيهقي في \"السنن الكبرى\" (٤/ ٨١) من طريق أحمد بن يونس، أربعتهم: عن عاصم بن محمَّد، عن أبيه محمَّد بن زيد به، بتقديم الحج على الصوم.\nوأخرجه الآجري في \"الشريعة\" (ص: ١٠٦) من طريق شبابة بن سوار، عن عاصم، عن أبيه به؛ بتقدم الصوم على الحج.\nورواه عن عاصم أيضًا بشر بن المفضل، واختلف عليه فيه؛ فأخرجه المروزي في \"تعظيم قدر الصلاة\" (١/ ٤١٨) من طريق حميد بن مسعدة، عن بشر، عن عاصم، عن أبيه به؛ بتقديم الصوم على الحج.\nوأخرجه ابن خزيمة في \"الصحيح\" (٤/ ١٢٨) من طريق أحمد بن المقدام العجلي، عن =\n⦗٥٩⦘ = بشر، عن عاصم بن محمَّد، عن أبيه به، بتقديم الحج على الصوم.\nوأما ما ورد من رواية عاصم بن محمَّد، عن أخيه واقد، عن أبيه محمَّد بن زيد، ثم روايته عن أبيه بإسقاط أخيه كما سبق بيان طرقه، ومنها طريق أحمد بن يونس الذي رواه عن عاصم على الوجهين، مرة بذكر واقد، ومرة بإسقاطه فهذا ظاهره أنه كان عند أحمد بن يونس عن عاصم على الوجهين، ويكون عاصم سمعه من أخيه واقد عن أبيه، ثم علا فسمعه من أبيه مباشرة، فكان يحدث به على الوجهين، أو يكون عاصم شك في سماعه من أبيه فثبته فيه أخوه واقد، فرواه عنه عن أبيه.\nوأما غير أحمد بن يونس من الرواة فكلٌّ كان يحدث به على الوجه الذي سمعه من عاصم، ولم يختلف على أحد منهم فيه. والله أعلم.\nالطريق السابعة: طريق أبي وائل شقيق بن سلمة، عن ابن عمر ﵁.\nأخرجه السهمي في \"تاريخ جرجان\" (ص: ٢٦١)، وأبو نعيم في \"الحلية\" (٣/ ٦٢) كلاهما من طريق الحارث العكلي، عن أبي وائل، عن ابن عمر ﵁ به؛ بتقديم الصوم على الحج.\nالطريق الثامنة: طريق سلمة بن كهيل، عن ابن عمر ﵁.\nأخرجه عبد بن حميد في \"المنتخب\" (ص: ٢٦١) من طريق عبد الملك بن أبي سليمان، عن سلمة بن كهيل، عن ابن عمر ﵁ به؛ بتقديم الحج على الصوم.\nالطريق التاسعة: طريق يزيد بن بشر السكسكي، عن ابن عمر ﵁.\nأخرجه الإمام أحمد في \"المسند\" (٢/ ٢٦) من طريق سالم بن أبي الجعد، عن يزيد بن بشر، عن ابن عمر ﵁ به؛ بتقديم الحج أيضًا.\nالطريق العاشرة: طريق ميمون بن مهران، عن ابن عمر ﵁.\nأخرجه أبو عبيد القاسم بن سلام في \"الناسخ والمنسوخ\" (ص: ٢٠٢) من طريق أبي المليح الرقي، عن ميمون بن مهران، عن ابن عمر ﵁ به؛ أيضًا بتقديم الحج على الصوم. =\n⦗٦٠⦘ = الطريق الحادية عشرة: طريق أبي سويد العبدي، عن ابن عمر ﵁.\nأخرجه الإِمام أحمد في \"المسند\" (٢/ ٩٣) من طريق بركة بن بن يعلى، عن أبي سويد العبدي، عن ابن عمر ﵁ به؛ أيضًا بتقديم الحج على الصوم.\nهذه هي مجمل الطرق التي وقفت عليها لهذا الحديث، وأغلبها فيها تقديم الحج على الصوم، ولعلها هي الراجحة كما ذهب إليه البخاري -رحمه الله تعالى- حين بنى ترتيب كتب الصحيح على هذا الحديث، كما نبه عليه الحافظ.\nوللحديث شاهد من حديث جرير بن عبد الله البجلي ﵁؛ أخرجه الإمام أحمد في \"المسند\" (٤/ ٣٦٣ - ٣٦٤) بإسنادين ضعيفين؛ أحدهما فيه جابر الجعفي، والثاني فيه داود ابن يزيد الأودي.\nولكن يعضده ما أخرجه الطبراني في \"المعجم الكبير\" (٢/ ٣٢٦)، و\"المعجم الصغير\" (٢/ ٨)، وحسن إسناده الشيخ الألباني في \"الإرواء\" (٣/ ٢٥٠)، وفيه تقديم الحج على الصوم.\nوأما ما ذهب إليه النووي -رحمه الله تعالى- من احتمال صحة الوجهين عن ابن عمر ﵁؛ فقد استبعده الحافظ ابن حجر -رحمه الله تعالى- كما سبق ذلك في كلامه في مطلع البحث. والله أعلم.","vol":"1","page":52},{"text":"<span data-type='title' id=toc-93>بَيَانُ صفةِ الإيمان والإسلام (^١)، وأنَّه أداء الفرائض، واجتناب المحارم</span>\n_________\n(^١) في (م) تقديم الإِسلام على الإيمان.","vol":"1","page":61},{"text":"١٦ - حَدثنا العباس بن محمَّد، وَأبو أُميَّةَ قالا: حدثنا شَبَابَةُ بن سوَّار (^١)، حدثنا شُعبَةُ، عَنْ أبي جمرة (^٢) قال: كنْتُ أُترجم (^٣) بينَ ابن عباس وَبين الناس، وكان يُقعدنِي مَعَهُ (^٤) على سريره، وَكان عَلَيَّ يَمينٌ\n⦗٦٢⦘ أن لا أسأَله عن النبيذِ، فأمرَتْنِي امرأةٌ أَنْ أسْألَه عنه، فَلم أسْأله فَسُئل عنه؛ فَنَهى عنه، قلتُ: إنِي أنبذُ نبيْذًا لي في جَرٍّ، حُلوًا، إذا شَرِبْتُه يُقرقِرُ بَطنِي منهُ (^٥)؟ فقال: لا تشرَبْهُ؛ وإن كان أحلى مِن العَسَل. قلتُ: فإن عبد القيسِ تَنبذ لها نبيْذًا شَديدًا (^٦) في مَزادٍ؟ قال: إن خشيْتَ شِدَّتَه فاكسِرهُ بالماء.\nثم حَدَّث أَنَّ وفدَ عبد القيس قدِمُوا على النبِي ﷺ، فَقال: \"ممن القومُ؟ \" قالوا: رَبيعة. قال: \"مرحبًا بوفدٍ (^٧) غير الخزايا ولا الندامى\"، قالوا: يا رسول الله إن بيننا وبينك هذا الحيّ من كفار مُضَر، وبيننا وبينك شقَّةٌ بَعيدة، وإنَّا لا نَصل إليك إلا في شهْرٍ حَرَامٍ، فَمُرْنَا بأمْرٍ فَصْلٍ ندخُل به الجَنَّة، وَنُخبر (^٨) مَنْ وَرَاءنا.\nفأمرهم رَسُولُ الله ﷺ بأربعٍ، وَنهاهم عن أربعٍ: أمرهم بالإيمان باللهِ وحْدَه، ثم قال: \"أتدرون ما الإيمانُ باللهِ؟ \"، قالوا: الله وَرَسوله أعلم. قال: \"شهادَةُ أن لا إلهَ إلَّا الله، وأن محمدًا رسول الله\" (^٩)، وإقام الصَّلاة، وإيتاء الزكاة، وَصيَام رمضانَ، وأن تُعطوا من المغنم\n⦗٦٣⦘ الخُمْسَ\"، وَنهاهم عن أربعٍ: عَن الدباء، والحَنْتَم، والنَّقِير (^١٠)، والمُزَفَّت، ورُبما قال: المُقَيَّر (^١١).\nثم قال: احفَظُوهنَّ، وبلِّغوهنَّ مَنْ وَرَاءكم\" (^١٢).\n_________\n(^١) سَوَّار -بالتشديد- المدائنِي، مولى بنِي فزارة، جعله علي بن المديني في أول طبقات أصحاب شعبة. سؤالات السلمي للدارقطنِي (ص ٢٢٦).\n(^٢) نصر بن عمران الضُّبَعِي البصري. قال ابن الصلاح: \"وليس في الصحيحين بهذه الكنية أحدٌ سوى نصر هذا\". صيانة صحيح مسلم (ص ١٤٩).\n(^٣) ترجم كلامه: إذا فسَّره بلسان آخر. الصحاح -للجوهري (٥/ ١٩٢٨)، والنهاية لابن الأثير (١/ ١٨٦).\nقال ابن الصلاح: \"فيه أنه كان يتكلم بالفارسية، فكان يُترجِم لابن عباس، عن من يتكلَّم بها. وعندي أنَّ معناه: أنه كان يبلِّغ كلام ابن عباس إلى من خفي عليه من الناس إما لزحام منع من سماعه فأسمعهم، وإما لاختصار منع من فهمه فأفهمهم، أو نحو ذلك. وإطلاقه ذكر الناس يشعر بهذا، ويبعد أن يكون المراد به الفرس خاصة، وليست الترجمة مخصوصة بتفسير لغة أخرى\". صيانة صحيح مسلم (ص ١٥٣).\nوقال النووي في شرحه على صحيح مسلم (١/ ١٨٦): \"الظاهر أنه يفهمهم عنه، ويفهمه عنهم والله أعلم\".\n(^٤) لفظة \"معه\" ليست في (ط).\n(^٥) في (ط): \"تقرقر منه بطني\".\n(^٦) في (ط): \"تنبذ نبيذًا لها شديدًا\".\n(^٧) في (ط): \"بالوفد\"، ورواية مسلم \"بالقوم أو بالوفد\".\n(^٨) في (ط): \"ونخبر به\" وهي موافقة لرواية مسلم.\n(^٩) سقطت عبارة الصلاة عليه ﷺ من (ط).\n(^١٠) هذه الكلمة \"النقير\" مطموسة في (م).\n(^١١) سقطت من (م) عبارة: \"وربما قال: المقير\"، والشك من شعبة كما في صحيح البخاري وسيأتي تخريجه. والمزفَّت والمقيَّر بمعنى واحد، وهو المطلي بالزفت أو القار، وفي صحيح مسلم عن ابن عمر قال: \"المزفَّت هو المقيَّر\". (كتاب الأشربة -باب النهي عن الانتباذ في المزفت ١/ ١٥٨٣ رقم ٥٧). وفسَّر هناك أيضًا الدبَّاء: \"هي القرعة، والحنتم: هي الجرَّة، والنقير: هي النخلة تنسح نسحًا وتنقر نقرا\".\nانظر: صيانة صحيح مسلم لابن الصلاح (ص: ١٥٢).\n(^١٢) أخرجه البخاري أيضًا في مواضع من صحيحه، منها: كتاب الإيمان -باب أداء الخمس من الإيمان (الفتح ١/ ١٥٧ ح ٥٣)، ومسلم في كتاب الإيمان -باب الأمر بالايمان بالله تعالى ورسوله ﷺ وشرائع الدين … (١/ ٤٧ ح ٢٤) كلاهما من طريق شعبة به.\nفائدة الاستخراج:\n١ - زاد أبو عوانة في هذا الحديث على مسلم في قصة أبي جمرة مع ابن عباس من قوله: \"وكان يقعدنِي معه على سريره … \" إلى قول ابن عباس: \"إن خشيت شدَّته فاكسره بالماء\".\n٢ - جاء في رواية مسلم: \"مرحبًا بالقوم -أو بالوفد-\" على الشك، ورواية المصنِّف بدون شك \"بوفد\" أو \"بالوفد\" على النسخة الأخرى.","vol":"1","page":61},{"text":"١٧ - حدثنا إبراهيم بن مرْزوقٍ البصري، حدثنا روْح بن عُبادة،\n⦗٦٤⦘ حدثنا سعيد -يَعْنِي: ابن أبي عَرُوبة (^١) -، عن قتادَة (^٢)، عن\n⦗٦٥⦘ أبي نَضْرَةَ (^٣)، عَن أبي سَعيدٍ الخدري قال: وَحَدثني مَن لقي الوفدَ الذين قدِمُوا على رسول الله ﷺ من عبد القيس، فيهم (^٤) الأشج … وَذكر الحديثَ بمَعناهُ، وَقال فيهِ: \"آمُركم بأربعٍ: اعبدُوا الله لا تُشركوا (^٥) به شَيئًا، وأقيمُوا الصَّلاةَ\".\nوقَالَ فيهِ: قالُوا: يا رسولَ الله! وَما يُدريك ما النَّقيرُ؟ قالَ: \"جِذعٌ تنْقُرونه، ثم تطرَحُون فيه من القُطَيْعَاء (^٦)، ثم تَصبُّون فيه ماءً حَتى إذا\n⦗٦٦⦘ سكن غليانُه شربتُمُوه، حَتى إِن أَحَدكم لَيَضْرِبُ ابنَ عَمِّهِ بالسَّيف، وَفي القوم مَن أصابَتْه جراحَةٌ\". قَال (^٧): فَجعلتُ أَخْبَؤُهَا حَياءً مِنْ رسولِ الله ﷺ. قالوا (^٨): فَفِيم نَشْرَبُ (^٩)؟ قَال: \"عليكم بهذه الأسقيَةِ الأَدَم التي يُلاثُ (^١٠) على أَفواهِها\". قالوا: يا رسول الله إِنَّ أرْضَنَا كثيْرَةُ الجِرْذَانِ (^١١)، وإنها لا تبقى فيها الأسقيَة الأَدَم (^١٢) وأنها تأكُلُها الجِرْذَانُ، فقال رَسولُ الله ﷺ: \"وإن أكَلَتْهَا\"، مرَّتين (^١٣).\n_________\n(^١) واسم أبي عروبة: مِهران اليشكري مولاهم، أبو النضر البصري، ثقة، لكنه موصوف بالتدليس، وقد جعله الحافظ في المرتبة الثانية من المدلسين، من أثبت الناس في قتادة، وقد اختلط وطالت مدة اختلاطه عشر سنين قبل موته، قال الإمام أحمد: \"كان يحيى بن سعيد [أي: القطان] يوقت في من سمع منه قبل الهزيمة فسماعه صالح، والهزيمة كانت سنة خمسٍ وأربعين ومائة، وهذه هزيمة إبراهيم بن عبد الله بن الحسن الذي خرج على أبي جعفر المنصور\"، وروح بن عبادة الراوي عنه هنا ممن سمع منه قبل الاختلاط كما نقل الآجري عن أبي داود قوله: \"سماعه قبل الهزيمة\"، ونقل ابن رجب عن السهمي قوله أن روحًا حديثه عن ابن أبي عروبة صالح.\nوكذا نقل الحافظ ابن حجر في التهذيب عن روح أنه قال: \"سمعت عن سعيد قبل الاختلاط\" ثم ذهب في هدي الساري إلى أن روحًا ممن سمع من سعيد بعد الاختلاط؟! ولا يقاوم هذا ما سبق نقله عن روحٍ نفسه، وعن أبي داود، والسهمي، والله أعلم.\nوالحديث متفقٌ عليه من حديث ابن عباس كما سبق في الذي قبله.\nانظر: العلل للإمام أحمد رواية ابنه عبد الله (٢/ ٣٥٥)، سؤالات الآجري لأبي داود (ص: ٢٢٤ رقم ٢٦٤)، شرح علل الترمذي لابن رجب (٢/ ٧٤٤)، تعريف أهل التقديس (ص: ٦٣ رقم ٥٠)، وتهذيب التهذيب (٣/ ٢٦٢)، وهدي الساري (ص: ٤٢٦)، والتقريب لابن حجر (٢٣٦٥)، الكواكب النيرات لابن الكيال (ص: ١٩٠ - ٢١٠).\n(^٢) ابن دعامة السدوسي، أبو الخطاب البصري، ثقة ثبت، مشهور بالتدليس، جعله الحافظ في المرتبة الثالثة من المدلسين، ولكن رواية شعبة عنه آمنة من التدليس فإنه قال: \"كفيتكم تدليس ثلاثة: الأعمش، وأبي إسحاق، وقتادة\"، وقال الحافظ =\n⦗٦٥⦘ = ابن حجر: \"وهي قاعدة حسنة، تقبل أحاديث هؤلاء إذا كان عن شعبة ولو عنعنوها\".\nانظر: تعريف أهل التقديس (ص ١٠٢ رقم ٩٢)، والنكت على ابن الصلاح كلاهما لابن حجر (٢/ ٦٣٠ - ٦٣١).\n(^٣) المنذر بن مالك بن قطعة العَوَقي العبدي البصري، وجده: قُطَعَة ضبطه الحافظ: بضم القاف وفتح المهملة، وضبطه ابن ماكولا، والنووي: بكسر القاف، وسكون الطاء، والله أعلم.\nانظر: الإكمال لابن مأكولا (٧/ ١٢٠)، شرح صحيح مسلم للنووي (١/ ١٩٠)، التقريب (٦٨٩٠).\n(^٤) في (ط): \"وفيهم\".\n(^٥) في (ط): \"ولا تشركوا به شيئًا\".\n(^٦) على وزن الغُبيراء، قال ابن الأثير: \"هو نوع من التمر، وقيل: هو البسر قبل أن يُدرك\"، وقال ابن الصلاح -وتبعه النووي-: \"نوع من التمر صغار، يقال له: الشهريز بالشين المعجمة والمهملة وبضمهما كسرهما\".\nانظر: النهاية لابن الأثير (٤/ ٨٤)، شرح مسلم للنووي (١/ ١٩١).\n(^٧) القائل هو الرجل الذي عُبِّر عنه بالاسم الموصول \"مَن\" في قول الراوي: \"وفي القوم من أصابته جراحة\"، واسمه: جهم كما ذكره النووي في شرح مسلم (١/ ١٩١).\n(^٨) في (ط): \"قالوا\"، وفي صحيح مسلم: \"فقلت\" والقائل هو: الأشج بن عبد القيس.\n(^٩) في (م): \"ففيم يُشرب\".\n(^١٠) الأَدَم: -بفتح الهمزة والدال- جمع أَديم وهو: الجلد الذي تم دباغه.\nويُلاث: بضم المثناة من تحت، وتخفيف اللام، وآخره شاء مثلثة أي: يُلفُّ الخيط على أفواهها. شرح مسلم للنووي (١/ ١٩٢).\n(^١١) الجرذان -بضم الجيم وكسرها-: جمع جُرَذ، قال الأزهري: \"هو ضربٌ من الفأر\".\nوقال ابن الأثير: \"هو الذكر الكبير من الفأر\".\nانظر: الصحاح للجوهري (٢/ ٥٦١)، والنهاية لابن الأثير (١/ ٢٥٨).\n(^١٢) في (ط): \"أسقية الأدم\".\n(^١٣) أخرجه مسلم في كتاب الإيمان -باب الأمر بالإيمان بالله تعالى ورسوله ﷺ وشرائع الدين (١/ ٤٩ ح ٢٧) من طريق ابن أبي عدي عن سعيد بن أبي عروبة به.\nفائدة الاستخراج:\n١ - رواية مسلم من طريق ابن أبي عدي، عن ابن أبي عروبة، وهو ممن سمع من ابن =\n⦗٦٧⦘ = أبي عروبة بعد الاختلاط، ورواية المصنِّف من طريق روح بن عبادة وهو ممن سمع منه قبل الاختلاط.\n٢ - ذكر مسلم بعض لفظ الحديث وأحال باقيه على ما قبله، ورواية المصنِّف فيه تمييز المتن المحال به على المحال عليه. وانظر: الكواكب النيرات لابن الكيال (ص: ١٩٠ - ٢١٠).","vol":"1","page":63},{"text":"١٨ - حدثنا محمدُ بن إسماعيل الصائغ (^١)، حدثنا سعيد بن منصُور (^٢)، حدثنا إسماعيل بن إبرَاهيم (^٣)، عَن ابن أبي عروبةَ، وزادَ فيه: قالَ: وقالَ نبِي الله ﷺ لأشج عبد القيسِ (^٤): \"إنَّ فيك لَخَصْلَتَين يُحِبُّهُمُا الله: الحِلْم والأناة\" (^٥).\n_________\n(^١) محمَّد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي.\n(^٢) ابن شعبة الخراسانِي، أبو عثمان، صاحب السنن.\n(^٣) ابن مقسم الأسدي مولاهم، أبو بشر البصري، المعروف بابن عُليَّة. وهو ممن روى عن ابن أبي عروبة قبل الاختلاط كما في شرح علل الترمذي لابن رجب (٢/ ٧٤٥).\n(^٤) اختلف في اسمه فقيل: المنذر بن الحارث، وقيل: المنذر بن عامر، وقيل: عبد الله بن عوف، وقيل: عائذ بن المنذر، وقال النووي: \"والصحيح والمشهور الذي عليه الأكثرون هو: المنذر بن عائذ العَصَري -بفتح العين والصاد المهملتين-\". شرح مسلم (١/ ١٨٩).\n(^٥) الأناة: التثبُّت والتأنِي. صيانة صحيح مسلم لابن الصلاح (١٥٦).\nأخرجه مسلم في كتاب الإيمان -باب الأمر بالإيمان بالله تعالى ورسوله ﷺ وشرائع الدين (١/ ٤٨ ح ٢٦) من طريق يحيى بن أيوب عن ابن عُليَّة، به.\nفائدة الاستخراج:\n١ - متابعة سعيد بن منصور ليحيى بن أيوب، عن إسماعيل، كما هي رواية مسلم، وفيها تقوية لصحّة الزيادة الواردة عند مسلم. =\n⦗٦٨⦘ = ٢ - فيها قرينة في تقوية الزيادة التي ذكرها المصنف، وقد أشار إليها المصنّف أيضًا في حديث ابن عباس الآتي.","vol":"1","page":67},{"text":"١٩ - حدثنا محمَّد بن صالح كِيْلَجَة (^١)، وأيوب بن إسحاق بن سافري (^٢)، قالا: حدثنا عبد الله بن عبد الوهاب (^٣)، قال: حدثنا بشر بن\n⦗٦٩⦘ المُفَضَّل (^٤)، حدثنا قُرَّة (^٥)، عن أبي حمرة (^٦)، عن ابن عباس قال: قال النبِي ﷺ لأشج عبد القيس: إنَّ فيك خَصْلَتَان (^٧) يُحِبُّهُا الله: الحِلْم والأَنَاة\" (^٨).\n_________\n(^١) محمَّد بن صالح بن عبد الرحمن البغدادي، أبو بكر الأنماطي، لقبه: كِيْلَجَة -بكسر الكاف وسكون الياء وفتح اللام والجيم- ضبطه محمَّد طاهر الهندي في المغنِي.\nوذكر الخطيب في ترجمته أن بعض الرواة عنه كان يسميه: \"أحمد\" كمحمد بن مخلد الدوري وأبي بكر بن أبي حامد، ثم قال: \"وهو محمدٌ بلا شك\".\nوكِيْلجة: اسم لمكيالٍ معروف لأهل العراق.\nانظر: تاريخ بغداد للخطيب (٤/ ٢٠٣، ٥/ ٣٥٨)، تهذيب الكمال (٢٥/ ٣٧٩)، التقريب (٥٩٦٢)، المصباح المنير للفيومي (ص: ٥٣٧)، المغني في ضبط أسماء الرجال لمحمد طاهر الفتنِي الهندي (ص: ٢١٤).\n(^٢) أيوب بن إسحاق بن إبراهيم بن سَافِري -بفتح السين المهملة، كسر الفاء بينهما ألف، وفي آخرها راء- أبو سليمان البغدادي، نزيل الرملة.\nقال السمعانِي: \"هذه النسبة إلى سافري وهو اسم وليس بنسبة\". الأنساب (٧/ ١٠) قال أبو حاتم: \"كان صدوقًا\"، وذكر ابن يونس قولين في تاريخ وفاته، أولهما: سنة (٢٥٩ هـ)، والثانِي: سنة (٢٦٠ هـ)، وحدَّد مع الثانِي اليوم والشهر فقال: \"لإحدى عشرة ليلة بقيت من ربيع الآخر\"، واكتفى الذهبي بالقول الأخير، فلعله هو الراجح.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٢٤١)، تاريخ بغداد للخطيب (٧/ ٩ - ١٠)، السير للذهبيِ (١٢/ ٢٦٥).\n(^٣) الحَجَبيِ، أبو محمَّد البصري.\n(^٤) ابن لاحق الرّقاشي البصري، والرَّقَاشي: بفتح الراء والقاف نسبة إلى امرأة يقال لها: رقاش، كثر أولادها حتى صاروا قبيلة، وهي من قيس عيلان. الأنساب للسمعانِي (٦/ ١٤٦).\n(^٥) قرة بن خالد السدوسي البصري.\n(^٦) نصر بن عمران الضُّبَعِي.\n(^٧) كذا في الأصل و(م)، وعليها في الأصل ضبة هكذا (صـ)، والجادة: \"خصلتين\" كما جاءت في (ط) ومصادر تخريج الحديث.\nوما جاء في الأصل و\"م\" لغة فصيحةٌ أيضًا، فهي على لغة بعض العرب -وهم بنو الحارث وبنو الهُجَيم وبنو العنبر- التي تُلزِم المثنى وما جرى مجراه الألف على كل حال. وعلى هذا خُرِّج قوله تعالى: ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ [طه: ٦٣] في أحد الأوجه.\nويمكن أن يقال: إنَّ \"إن\" مخففة فهي غير عاملة، ولكن -كما ذكر ابن عقيل- في حال إهمال \"إن\" المخففة يلزم الخبرَ لامٌ تسمى اللام الفارقة، مثل: إن زيدٌ لقائم، حتى لا تلتبس بإن النافية. انظر: شرح التسهيل لابن مالك (١/ ٦٢)، تفسير النكت والعيون للماوردي (٣/ ٤١٠ - ٤١١)، شرح ابن عقيل لألفية ابن مالك (١/ ٣٧٨).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب الأمر بالإيمان بالله تعالى ورسوله ﷺ وشرائع الإِسلام (١/ ٤٨ رقم ٢٥) من طريق معاذ العنبري وعلى الجهضمي كلاهما عن قرة بن خالد به بزيادة في أوله: \"أنهاكم عما يُنبذ في الدباء والنقير .... \".\nفائدة الاستخراج:\n١ - متابعة بشر عن قرة هنا عند مسلم في إثبات الزيادة التي ذكرها المصنّف في حديث ابن عباس، متابعة حديث ابن عباس لحديث أبي سعيد السابق في تلك الزيادة.","vol":"1","page":68},{"text":"<span data-type='title' id=toc-94>بَيَانُ إِيْجاب محاربَةِ المشرِكينَ حَتى يُظْهرُوا القوْلَ بِلا إِلَهَ إِلَّا الله، وأداء ما يَجبُ عليهمْ مِن الفَرَائضٍ، وَالدليل على أن التصديق لا ينفَعُهم في الظِاهرِ حَتى يُقِرُوا بِلِسانِهم</span>","vol":"1","page":70},{"text":"٢٠ - حَدثنا محمَّدُ بن يحيى، حدثنا ابن أبي مريم (^١)، حدثنا الليْثُ (^٢)، عن عُقَيل (^٣)، عَن الزُّهري، عن عبيد الله بن عبد الله (^٤)، عن أبي هُرَيْرة، قال: \"لما تُوفي رسولُ الله ﷺ، وَاسْتُخْلِفَ أبو بَكرٍ بعدَه؛ وكفَر مَن كَفَرَ مِن العَرَب، قال عمر: يا أبا بكر، كيْفَ تُقَاتل الناسَ وقد قالَ رسول الله ﷺ: \"أُمِرْت أن أقاتِل النَّاسَ حَتى يقولوا لا إلهَ إلا الله، فَمنْ قال: لا إله إلا الله عصَم منِي مالَهُ ونَفسَهُ إلا بحقّهِ، وَحسَابُه على الله\"؟ قال أبو بكرٍ ﵁ (^٥): واللهِ لأقاتلن مَنْ فَرَّق بين الصلاةِ وَالزكاةِ؛ فإنّ الزكاةَ حَقُّ المالِ، وَاللهِ لو مَنَعُوني عِقَالًا (^٦) -كانوا يؤدّونها\n⦗٧١⦘ إلى رسول الله ﷺ لقاتلْتُهم على مَنعِها. قال عُمر ﵁ (^٧): فَواللهِ ما هُوَ إلا أن رأيتُ الله قد شرحَ صدرَ أبي بكرٍ للقتال، فَعَرفْتُ أنه الحَقُّ\" (^٨).\n_________\n(^١) سعيد بن الحكم بن محمَّد بن سالم، المعروف بـ: ابن أبي مريم الجمحي مولاهم المصري.\n(^٢) ابن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري.\n(^٣) عُقَيل -بالضم- ابن خالد بن عَقِيل -بالفتح- الأموي مولاهم، أبو خالد الأيلي -بفتح الهمزة، بعدها تحتانية ساكنة. التقريب (٤٦٦٥).\n(^٤) ابن عتبة بن مسعود الهذلي، أبو عبد الله المدني، ووقع في (م): \"عبيد الله\" فقط.\n(^٥) ليست في (ط) لفظة الترضي.\n(^٦) ورواية مسلم بتذكير العقال فقال فيه: \"كانوا يؤدونه إلى رسول الله ﷺ لقاتلتهم على منعه\".\nقال ابن الأثير: \"العقال: الحبل الذي يعقل به البعير الذي كان يؤخذ في الصدقة؛ لأن =\n⦗٧١⦘ = على صاحبها التسليم وإنما يقع القبض بالرباط\". ورجحه النووي وقال: \"هو الصحيح الذي لا ينبغي غيره\". النهاية لابن الأثير (٣/ ٢٨٠)، شرح مسلم للنووي (١/ ٢٠٩).\n(^٧) سقطت من (ط) جملة الترضي.\n(^٨) أخرجه البخاري في مواضع من صحيحه منها: كتاب استتابة المرتدين -باب قتل من أبى قبولَ الفرائض (الفتح ١٢/ ٢٨٨ ح ٦٩٢٤) من طريق يحيى بن بكير، وفي كتاب الاعتصام -باب الاقتداء بسنن رسول الله ﷺ (الفتح ١٣/ ٢٦٤ رقم ٧٢٨٤) من طريق قتيبة بن سعيد، كلاهما عن الليث، به، وعقَّب في الموضع الأخير: \"قال ابن بكير وعبد الله عن الليث: عناقًا، وهو أصح\". وسيأتي التعليق على اللفظين.\nوأخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا لا إله إلا الله … (١/ ٥١ ح ٣٢) من طريق قتيبة، عن الليث، به.","vol":"1","page":70},{"text":"٢١ - حدثنا محمَّد بن يحيى، وأبو أمية، وَالصَومَعيُّ (^١) قالوا: حدثنا أبو اليمان (^٢) قال (^٣): حدثنا شعَيب (^٤)، عَن الزهريّ، بإسْنَادِهِ مثله، إلا أنه\n⦗٧٢⦘ قال: عَنَاقًا (^٥).\n_________\n(^١) محمَّد بن أبي خالد الصومعي. كذا ذكره المصنِّف في موضعٍ آخر، وذكره مرة فقال: أبو بكر ابن أبي خالد الطبري الصومعي. ذكره ابن حبان في الثقات وقال: \"يغرب\"، وذكره المزِّيُّ تمييزًا، وذكر أبا عوانة ممن روى عنه وقال الحافظ: \"صدوق، يُغرب\".\nانظر: الثقات (٩/ ١٤١)، تهذيب الكمال (٢٥/ ١٥٧)، التقريب (٥٨٥٤).\n(^٢) الحكم بن نافع البهرانِي.\n(^٣) في الأصل و(م): \"قالا\" ولعله سبق قلم، والمثبت من (ط).\n(^٤) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٥) العناق: الأنثى من ولد المعز (شرح مسلم للنووي ١/ ٢٠٧) ولم يخرج مسلم هذه الرواية، وأخرجها البخاري في صحيحه كتاب الزكاة -باب أخذ العناق من الصدقة (الفتح ٣/ ٣٠٨ ح، ١٤٠٠)، ورجَّح في كتاب الاعتصام -كما سبق تخريجه في الحديث السابق- أنَّ رواية من روى \"عناقا\" أصح، وجمع النووي بين الروايتين بأن حمله على أنه كرر الكلام مرتين فقال مرة: عقالا، وفي الأخرى: عناقا. شرح مسلم (١/ ٢٠٧).\nفائدة الاستخراج:\nاقتصر مسلم على روايةٍ للحديث، وذكر المصنِّف روايةً أخرى فيها لفظٌ هو أرجح من لفظ رواية صاحب الأصل.","vol":"1","page":71},{"text":"٢٢ - حدثنا أبو العَبَّاس عبد الله بن محمد بن عَمرو بن الجراح الأزدي، حدثنا محمد بن يوسف الفريابِي (^١)، حدثنا سفيان (^٢)، عن أبي الزُّبَير (^٣)، عن جَابر، قال: قال رَسولُ الله ﷺ: \"أُمِرْتُ أن أقَاتِلَ النَّاس\n⦗٧٣⦘ حَتى يقولوا لا إلهَ إلا الله، فإذا قالوا: لا إلهَ إلا الله فقد عصَمُوا مِنِي دماءهم وأَمْوَالهم، وحسَابُهم على الله، ثم قَرأ: ﴿لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (٢٢) إِلَّا مَنْ تَوَلَّى وَكَفَرَ (٢٣)﴾ الآية\" (^٤).\n_________\n(^١) محمد بن يوسف بن واقد الضبِي مولاهم الفِرْيَأبي-، نسبةً إلى فِرياب: بليدة بنواحي بلخ. الأنساب للسمعانِي (٩/ ٢٩٠).\n(^٢) هو: الثوري كما في الإسناد الآتِي.\n(^٣) محمد بن مسلم بن تدرس الأسدي مولاهم المكي، توفي سنة (١٢٦ أو ١٢٨ هـ).\nقال الحافظ ابن حجر في \"هدي الساري: \"مشهور، وثقه الجمهور، وضعفه بعضهم لكثرة التدليس وغيره\"، وقال في التقريب: \"صدوقٌ يدلِّس\"، وجعله في المرتبة الثالثة من المدلسين وقال: \"مشهورٌ بالتدليس\".\nفعلى هذا يقبل من حديثه ما صرَّح فيه بالسماع، أو كان من رواية الليث عنه ولو معنعنًا، ولكن يستثنى من ذلك صحيحا البخاري ومسلم فيحمل ما فيهما من أحاديث المدلسين على السماع؛ لتلقي الأمة لأحاديثهما بالقبول، ومع هذا فروايته =\n⦗٧٣⦘ = التي هنا -عند المصنف وعند الإمام مسلم- بالعنعنة قد صرح بالسماع فيها من جابر في مسند الإمام أحمد (٣/ ٢٩٥).\nانظر: هدي الساري (ص: ٤٦٤) وتعريف أهل التقديس بمراتب الموصوفين بالتدليس (ص ١٠٨)، وتهذيب التهذيب (٩/ ٣٨٠)، والتقريب لابن حجر (٦٢٩١).\n(^٤) الآيتان من سورة الغاشية - (٢٢ - ٢٣)، والحديث أخرجه مسلم في كتاب الإيمان- باب الأمر بقتال الناس حتى يقولوا لا إله إلا الله (١/ ٥٢ ح ٣٥) من طريق وكيع وعبد الرحمن بن مهدي كلاهما عن الثوري، به، وفيه: \"ثم قرأ ﴿إِنَّمَا أَنْتَ مُذَكِّرٌ (٢١) لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ﴾ [الغاشية: ٢٢] \".\nفائدة الاستخراج:\nبيان اختلاف ألفاظ الرواة في الحديث في ذكرهم للآية في آخر الحديث كما يظهر من الأحاديث الآتية.","vol":"1","page":72},{"text":"٢٣ - حَدثَنا العباس بن محمد، حدثنا روح بن عُبادة، حدثنا سُفيان الثوري بإسْنادِه، مثله، فذكر إلى قَوْلِه: ﴿ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ﴾ (^١).\n_________\n(^١) أخرجه مسلم من طريق وكيع وابن مهدي كلاهما عن الثوري كما تقدم في الذي قبله.","vol":"1","page":73},{"text":"٢٤ - حدثنا محمد بن إسحاق البكائي (^١)، حدثنا قَبِيصة (^٢)، حدثنا\n⦗٧٤⦘ سفيان بإسْنادِهِ إلى قَوْلِهِ: ثم قرأ: ﴿لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ﴾ (^٣).\n_________\n(^١) البَكَّائي -بفتح الموحدة، وتشديد الكاف، وبعد الألف همزة- نسبة إلى: البَّكاء وهو ربيعة بن عمرو العامري. تبصير المنتبه لابن حجر (١/ ١٦٨)، التقريب (٥٧٢٢).\n(^٢) السُّوَائي: بضم السين، وفتح الواو بعدها الألف، وفي آخرها الياء آخر الحروف، نسبة =\n⦗٧٤⦘ = إلى أحد أجداده وهو: سُوَاءة بن عامر.\nوقَبيصة هو: ابن عقبة بن محمد بن سفيان السُّوَائي، أبو عامر الكوفي، ت: (٢١٥ هـ). ثقة إلا أنَّ بعض الأئمة ضعفه في سفيان الثوري خاصة لكونه صغيرًا حين السماع منه، ولكونه كان كثير الغلط في حديثه عن الثوري.\nوممن ضعفه في سفيان: ابن معين والإمام أحمد.\nويَرد على سبب تضعيفه قوله هو عن نفسه: \"جالست الثوري -وأنا ابن ست عشرة سنة- ثلاث سنين\" وقول ابن نمير: \"لو حدثنا قبيصة عن النخعي لقبلنا\"، وقول أبي حاتم: \"لم أر أحدًا من المحدثين يأتي بالحديث على لفظ واحد لا يغيِّره سوى قبيصة بن عقبة، وعلي بن الجعد وأبي نعيم في الثوري\".\nلذا قال الذهبي: \"الرجل ثقة، وما كان في سفيان كابن مهدي وكيع، وقد احتجَّ به الجماعة في سفيان وغيره، وكان من العابدين\"، وقال أيضًا: \"قد قفز قبيصة القنطرة، واحتجوا به، فأرِني الحديث المنكر الذى يُنقَم به على قبيصة\".\nوقال الحافظ: \"صدوق، ربما خالف\". وروى له الجماعة حديثه عن سفيان، وأخرج البخاري له أحاديث عن سفيان وافقه عليها غيره.\nانظر: طبقات ابن سعد (٦/ ٤٠٣)، الجرح والتعديل لابن أبي حاتم (٧/ ١٢٦)، تاريخ بغداد للخطيب (١٢/ ٤٧٣)، الأنساب للسمعانِي (٧/ ١٨٢)، تهذيب الكمال للمزي (٢٣/ ٨١ - ٨٨)، سير أعلام النبلاء للذهبِي (١٠/ ١٣٠)، هدي الساري لابن حجر، (ص ٤٥٨)، التقريب (٥٥١٣)، الثقات الذين ضعفوا في بعض شيوخهم للشيخ صالح الرفاعي (ص: ٩٠).\n(^٣) أخرجه مسلم في كتاب الإيمان من طريق وكيع وعبد الرحمن بن مهدي كلاهما عن سفيان به -كما تقدم.","vol":"1","page":73},{"text":"٢٥ - حدثنا أبو دَاود السِّجِسْتَانِي (^١)، وَأبو المثنى (^٢) قالا: حدثنا أبو غَسَّان المِسْمَعِي (^٣)، حدثنا عبد الملكِ بن الصَبَّاح (^٤)، ح\nوَحَدثنا عَلُّويه الكَرَابيسي (^٥) بثلاثة أبواب، حدثنا إبراهيمُ بن\n⦗٧٦⦘ عرْعرة (^٦) حَدثنِي حَرمي (^٧)، قالا: حدثنا شعبَةُ (^٨)، عن وَاقد بن محمد (^٩)، عن أبيهِ، عَن ابن عُمَرَ قال: قال رَسُولُ الله ﷺ: \"أُمِرْتُ أن أقاتِلَ النَّاس حتى يَقولُوا (^١٠): لا إله إلا الله، وأن محمدًا رسُولُ الله، وَيُقيموا الصلاةَ، ويؤتوا الزكاةَ، فإذا فَعَلُوا ذلك عصمُوا منِي دماءهم وَأموالهم، وَحِسابُهم على الله\" (^١١).\n_________\n(^١) في (ط): \"السجزي\"، وهو سليمان بن الأشعث صاحب السنن، والحديث لم أجده في سننه من حديث ابن عمر، فلعلَّه في رواية أخرى غير المطبوعة.\nوالسِّجِستانِي: بكسر السين المهملة والجيم، وسكون السين الأخرى بعدها تاء منقوطة بنقطتين من فوق، نسبة إلى سِجِسْتان، وهي إحدى البلاد المعروفة بكابل.\nانظر: الأنساب للسمعانِي (٧/ ٤٣ و٤٥).\n(^٢) معاذ بن المثنى بن معاذ العنبري البصري، توفي سنة (٢٨٨ هـ).\nوثقه الخطيب البغدادي، وقال الذهبيِ: \"ثقة، متقن\".\nانظر: تاريخ بغداد للخطيب (١٣/ ١٣٦)، سير أعلام النبلاء للذهبِي (١٣/ ٥٢٧).\n(^٣) المِسْمَعي: بكسر الميم، وسكون السين المهملة، فميم مفتوحة، نسبة إلى المسامعة: محلة بالبصرة. الأنساب (١١: ٣١٨)، وهو: مالك بن عبد الواحد البصري.\n(^٤) المِسْمَعي، أبو محمد البصري.\n(^٥) علي بن إسماعيل بن الحكم، أبو الحسن البزَّاز، المعروف بـ \"علُّويه\"، توفي سنة (٢٧١ هـ)، وثقه الخطيب، ولم أجد فيه قولًا آخر، وقد صرَّح المصنِّف باسمه في ح (٥٠٩)، ونُسب هنا كرابيسيًّا، ولم أجد من نسبه كذلك، والكرابيس جمع: كِرباس وهو ثوب من القطن الأبيض، والمترجم له يُنسب بزَّازًا، وهو نسبة إلى بيع البز، وهو الثياب، والكرابيس نوع من هذه الثياب.\nانظر: تاريخ بغداد للخطيب (١١/ ٣٤٣)، الأنساب للسمعانِي (٢/ ١٨٦)، تاريخ الإسلام للذهبِي (حوادث سنة ٢٦١ - ٢٨٠ / ص: ٤٠٠)، القاموس المحيط للفيروزآبادي (ص: ٧٣٥)، نزهة الألباب لابن حجر (٢/ ٣٥).\n(^٦) إبراهيم بن محمد بن عرعرة بن البِرِنْد السامي البصري.\n(^٧) حرمي بن عمارة بن أبي حفصة العتكي، أبو روح البصري.\n(^٨) سقطت من (م) عبارة: \"حدثنا شعبة\".\n(^٩) ابن زيد بن عبد الله بن عمر بن الخطاب.\n(^١٠) في حاشية الأصل: \"حتى يشهدوا … \".\n(^١١) أخرجه البخاري في صحيحه -كتاب الإيمان- باب: فإن تابوا وأقاموا الصلاة وآتوا الزكاة فخلوا سبيلهم (الفتح ١/ ٩٤ ح ٢٥) من طريق عبد الله بن محمد المسندي، عن حرميٍّ به.\nوأخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله … (١/ ٥٣ ح ٣٦)، من طريق أبي غسان المِسمعي به.","vol":"1","page":75},{"text":"٢٦ - حدثنا محمد بن عبد الملك الواسطيُّ، والحسنُ بن مُكْرَم (^١)،\n⦗٧٧⦘ قالا: حدثنا يزيدُ بن هارُون، أخبرنا أبو مالك الأشجعيُّ (^٢)، عن أبيهِ، أنَّه سمع رَسُولَ الله ﷺ يقول: \"مَنْ وَحَّدَ الله، وكفَرَ بما يُعبد من دونه حَرُمَ مالهُ وَدَمُه وَحِسَابُه على الله\" (^٣).\n_________\n(^١) الحسن بن مُكْرَم بن حسان البزاز، أبو علي البغدادي، توفي سنة (٢٧٤ هـ).\nوثقه الخطيب، وابن الجوزي، والذهبِي، وابن كثير، وغيرهم.\nانظر: تاريخ بغداد للخطيب (٧/ ٤٣٢)، المنتظم لابن الجوزي (١٢/ ٢٦٢)، سير أعلام النبلاء للذهبيِ (١٣/ ١٩٢)، البداية والنهاية لابن كثير (١١/ ٥٧).\n(^٢) سعد بن طارق بن أشيم الأشجعي الكوفي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله (١/ ٥٣ ح ٣٨) من طريق زهير بن حرب عن يزيد بن هارون به.\nفائدة الاستخراج:\n١ - ذكر مسلم طرفًا من المتن، وأحال الباقي على ما قبله، وذكر المصنِّف له كاملًا من فوائد الاستخراج.\n٢ - نسب المصنِّف أبا مالك، وهو عند مسلم غير منسوب.","vol":"1","page":76},{"text":"٢٧ - حدثَنَا العبَّاسُ بن محمد، حدثنا أميةُ بن بِسْطام (^١)، حدثنا يزيد بن زُرَيع (^٢)، حدثنا رَوْحُ بن القاسم (^٣)، عن العَلاء بن عبد الرحمن بن يَعقوبَ (^٤)، عن أبيهِ،\n⦗٧٨⦘ عَن أبي هُرَيرةَ أنّ (^٥) رَسُولَ الله ﷺ قال: \"أقاتل النُّاسَ حتى يَشهدوا أن لا إله إلا الله، ويُؤمنوا بِي وبما جئتُ بهِ، فإذا فَعَلُوا ذلك (^٦) عصَمُوا منِي دماءهُم وَأموالَهُم إلا بِحَقِّها، وَحِسَابُهُم على الله\" (^٧).\n_________\n(^١) ابن المنتشر العيشي- بالياء التحتانية والشين المعجمة- أبو بكر البصري. تقريب (٥٥٢)، وهو ابن عم شيخه يزيد بن زريع. تهذيب الكمال (٣/ ٣٢٩).\n(^٢) زريع -بتقديم الزاي، مصغَّر- العيشي، أبو معاوية البصري. التقريب (٧٧١٣).\n(^٣) التميمي العنبري، أبو غياث البصري.\n(^٤) العلاء بن عبد الرحمن بن يعقوب الحُرَقي -بضم المهملة، وفتح الراء، بعدها قاف- مولاهم، أبو شبل المدنِي، توفي سنة بضع وثلاثين ومائة.\nوثقه الإمام أحمد، وأبو حاتم، وقال مرة: \"روى عنه الثقات، وأنا أنكر من حديثه أشياء\" ووثقه النسائي، والترمذي، ويعقوب بن سفيان الفسوي، والعجلي، وذكره ابن =\n⦗٧٨⦘ = حبان في الثقات، وقال في \"مشاهير علماء الأمصار\": \"كان متقنًا، ربما وهم\"؛ وضعفه ابن معين، وأبو زرعة، وابن عدي ثم قال: \"وللعلاء نسخ عن أبيه، عن أبي هريرة يرويها عنه الثقات، وما أرى بحديثه بأسًا\"، وقال الخليلي: \"مدينِي، مختلف فيه لأنه يتفرد بأحاديث لا بتابع عليها\"، وذكره العقيلي، وابن الجوزي في جملة الضعفاء.\nوقال الذهبِي: \"لا ينزل حديثه عن درجة الحسن، ولكن يتجنب ما أنكر عليه\"، وقال في الميزان: \"صدوق مشهور\". وقال الحافظ: \"صدوق، ربما وهم\".\nانظر: الطبقات لابن سعد (الجزء المتمم لتابعي أهل المدينة ص: ٣٣٠)، الجرح والتعديل لابن أبي حاتم (٦/ ٣٥٧ - ٣٥٨)، المعرفة والتاريخ للفسوي (١/ ٣٤٩) السنن للترمذي (١/ ٧٤)، ترتيب ثقات العجلي للهيثمي (٢/ ١٥٠)، الضعفاء للعقيلي (٣/ ٣١٤)، الثقات لابن حبان (٥/ ٢٤٧) ومشاهير علماء الأمصار له (ص: ٨٠)، الكامل لابن عدى (٥/ ١٨٦٠)، الإرشاد للخليلي (١/ ٢١٨)، الضعفاء لابن الجوزى (٢/ ١٨٧)، تهذيب الكمال للمزي (٢٢/ ٥٢٣)، السير للذهبِي (٦/ ١٨٦)، والميزان له (٣/ ١٠٢) التقريب (٥٢٤٧).\n(^٥) في (ط): \"عن\".\n(^٦) لفظة \"ذلك\" سقطت من (ط).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله (١/ ٥٢ ح ٣٤) عن أمية بن بسطامٍ به، ولفظه: \"أمرت أن أقاتل الناس … \".\nفائدة الاستخراج:\nذكر مسلم رَوحًا مهملًا، وبينه المصنِّف في روايته.","vol":"1","page":77},{"text":"٢٨ - حدثنا الصَّغانِي، حدثنا ابن أبي مريم (^١)، حدثنا عبد العزيز الدراورْدي (^٢)، عن العلاء،\n⦗٨٠⦘ بمثله (^٣).\n_________\n(^١) سعيد بن الحكم بن أبى مريم الجمحى مولاهم- أبو محمد المصري.\n(^٢) الدراوردي: بفتح الدال المهملة والراء والواو، وسكون الراء الأخرى وكسر الدال الأخرى، نسبة إلى: دارابجرد، مدينة بفارس، تسمى اليوم بالاسم نفسه، والنسبة إليها: داربجردي فاستثقلوا أن يقولوا: داربجردي فقالوا: دراوردي. هذا قول ابن حبان، وقال أحمد بن صالح: \"كان الدراوردي من أهل أصبهان، نزل المدينة، وكان يقول للرجل إذا أراد أن يدخل: أندراور، فلقبه أهل المدينة الدراوردي\"، وأندراور فارسية معناها: ادخل، والمنتسب إليها هنا هو: عبد العزيز بن محمد بن عبيد الدراوري، أبو محمد المدنِي، توفي سنة ١٨٦ أو ١٨٧ هـ.\nوثقه الأئمة غير أنهم وصفوه بالخطأ إذا حدَّث من كتب الناس، وأنه يقلب أحاديث عبد الله بن عمر يجعلها عن عبيد الله بن عمر.\nقال الإمام أحمد: \"كان معروفًا بالطلب، وإذا حدث من كتابه فهو صحيح، وإذا حدث من كتب الناس وهم، وكان يقرأ من كتبهم فيخطئ، وربما قلب حديث عبد الله بن عمر يرويها عن عبيد الله بن عمر\".\nقال الحافظ في \"هدي الساري\": \"روى له البخاري حديثين قرنه فيهما بعبد العزيز بن أبي حازم وغيره، وأحاديث يسيرة أفرده لكنه أوردها بصيغة التعليق في المتابعات\"، وقال في التقريب: \"صدوق كان يحدث من كتب غيره فيخطئ قال النسائي: حديثه عن عبيد الله بن عمر منكر\".\nوليس هذا من حديثه عن عبيد الله بن عمر، وقد تابعه أيضًا روح بن القاسم.\nانظر: الجرح والتعديل (٥/ ٣٩٥ - ٣٩٦)، الأنساب للسمعانِي (٥/ ٢٩٥)، تهذيب الكمال (١٨/ ١٨٧)، هدي الساري لابن حجر (ص: ٤٤١)، التقريب (٤١١٩)، بلدان الخلافة الشرقية لكي لسترنج (ص: ٢٨٤).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله … (١/ ٥٢ ح ٣٤) عن أحمد بن عبدة الضبِي، عن عبد العزيز الدراوردي به.\nفائدة الاستخراج:\nذكر الإمام مسلم هذا الحديث من رواية الدراوردي، ومن رواية روح، كلاهما عن العلاء، وعزا لفظ الحديث إلى حديث أمية، وسكت عن لفظ الدراوردي.\nورواية المصنِّف له من حديث الدراوردي، ثم قوله في الحديث: بمثله، فيه بيان لفظ الدراوردي، وأنه مثله.","vol":"1","page":79},{"text":"٢٩ - وحَدثَنا البِرْتي (^١)، حدثنا القَعْنَبِيّ (^٢)، حدثنا عبد العزيز الدراوردي عن العلاء بمثله، لم (^٣) يذكر: \"أموالهم\" (^٤).\n_________\n(^١) بكسر الباء الموحدة، وسكون الراء، وفي آخرها التاء المنقوطة من فوقها باثنتين، هذه النسبة إلى: بِرْت وهي مدينة بنواحي بغداد. الأنساب (٢/ ١٢٧). والمنسوب إليه هنا هو القاضي: أحمد بن محمد بن عيسى بن الأزهر، أبو العباس البغدادي البرتي.\n(^٢) عبد الله بن مسلمة بن قعنب الحارثي، أبو عبد الرحمن البصري.\n(^٣) في (ط): \"ولم\" بزيادة الواو.\n(^٤) أخرجه مسلم من طريق الدراوردي كما تقدم في الذي قبله.","vol":"1","page":80},{"text":"٣٠ - حَدثَنا موسَى بن إسْحاق القَوَّاس الكوفي (^١)، حدثنا حَفصُ بن\n⦗٨١⦘ غِياثٍ (^٢) حدثنا الأعمَشُ، عَنْ أبي سُفيانَ (^٣)، عن جَابرٍ، وعن\n⦗٨٢⦘ أبي صالح (^٤)، عَن أبي هُرَيرَةَ قالا: قال رسول الله ﷺ: \"أُمِرْتُ أن أقاتِل الناسَ حتى يقولوا: لا إِلهَ إلا الله، فإذا قالُوا ذلك عَصَمُوا منِي دماءهم، وأمَوالهم إلا بحقها، وَحِسَابُهُم على الله\" (^٥).\n_________\n(^١) ذكره ابن أبي حاتم في \"الجرح والتعديل\" وقال: \"كتبت عنه، ومحله الصدق\"، ولم أجد له ترجمة في المصادر الأخرى التي توفرت لي.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ١٣٥).\n(^٢) ابن طلق النخعي، أبو عمر الكوفي.\n(^٣) طلحة بن نافع الواسطي، أبو سفيان الإسكاف، نزيل مكة، توفي سنة ١٢٤ هـ.\nاختلف الأئمة في توثيقه وتضعيفه، وأكثر الأئمة على تقديم أبي الزبير عليه في جابر، وكلاهما موصوفٌ بالتدليس (جعلهما الحافظ ابن حجر في المرتبة الثالثة) غير أنَّ هذا اختلف في سماعه من جابر أصلًا. قال شعبة وسفيان بن عيينة: \"إن أحاديثه عن جابر صحيفة\".\nقال ابن رجب الحنبلي: \"ومرادهما أنه كتاب أخذه فرواه عن جابر ولم يسمعه\". ثم عقب ابن رجب بعد كلام له فقال: \"أثبت البخاري سماع أبي سفيان من جابر وقال في تاريخه: قال لنا مسدد، عن أبي معاوية، عن الأعمش، عن أبي سفيان: جاورت جابرًا بمكة ستة أشهر. قال -أي: البخاري-: وقال علي: سمعت عبد الرحمن قال: قال لي هشيم عن أبي العلاء قال: قال لي أبو سفيان: كنت أحفظ، وكان سليمان اليشكري يكتب، يعنِي عن جابر\".\nوقد جعل الحافظ ابن رجب هذين النصين اللذين نقلهما عن البخاري في تاريخه دليلًا على سماع أبي سفيان من جابر، وكأن العلائي قبله مال إلى ذلك أيضًا.\nوقد صرَّح الإمام مسلم بذلك فقال: \"أبو سفيان طلحة بن نافع القرشي المكي سمع جابرًا وابن عباس\". وقال الحافظ فيه: \"صدوق\".\nانظر: العلل للإمام أحمد رواية عبد الله (٢/ ٥٩٢)، التاريخ الكبير للبخاري (٤/ ٣٤٦)، الكنى والأسماء للإمام مسلم (١/ ٣٨٦) والجرح والتعديل لابن أبي حاتم (٤/ ٤٧٥)، جامع التحصيل للعلائي (ص: ٢٠٢)، شرح علل الترمذي لابن رجب (٢/ ٨٥٢)، العقد الثمين للفاسي (٥/ ٧٢)، تعريف أهل التقديس (ص: ٨٨، ١٠٨)، التقريب (٣٠٣٥).\n(^٤) ذكوان السمَّان الزيَّات المدني، مولى جويرية بنت الأحمس الغطفانِي.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب الأمر بقتال الناس حتى يقولوا لا إله إلا الله … (١/ ٥٢ ح ٣٥) عن أبي بكر بن أبي شيبة عن حفص بن غياث به.\nفائدة الاستخراج:\nلم يذكر مسلم سوى طرفٍ من المتن وأحال باقيه على ما قبله، وذكره المصنِّف كاملًا.","vol":"1","page":80},{"text":"٣١ - حدثنا ابن الجُنَيد الدقاق بغداديٌّ (^١)، حدثنا الوليد بن القاسم (^٢)،\n⦗٨٤⦘ حدثنا يزيد بن كيْسانَ (^٣)، عن أبي حازم (^٤)، عَن أبي هُرَيرةَ، عن النبي ﷺ بمثله إلا أنه لم يقل: \"بحقِّها\" (^٥).\n_________\n(^١) كلمة: \"بغدادي\" سقطت من (ط)، والمذكور بغدادي وهو: محمد بن أحمد بن الجنيد الدقَّاق، أبو جعفر البغدادي، توفي سنة ٢٦٦ أو ٢٦٧ هـ.\nوثقه ابن أبي حاتم، والخطيب، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل لابن أبى حاتم (٧/ ١٨٣)، الثقات لابن حبان (٩/ ١٤٠)، تاريخ بغداد (١/ ٢٨٥).\n(^٢) الوليد بن القاسم بن الوليد الهَمْدَانِي، الخَبْذَعي الكوفي، توفي سنة (٢٠٣ هـ).\nقال السمعانِي: \"الخبذعي: بكسر الخاء المعجمة وسكون الباء الموحدة، وفتح الذال المعجمة، والعين المهملة هذه النسبة إلى بطن من هِمْدَان، وهو: خبذع بن مالك بن ذي بارق، قاله ابن ماكولا\". الأنساب (٥/ ٣٨). كذا نقل السمعانِي عن ابن ماكولا ضبطه، والذي في الإكمال موضعان، الأول (٢/ ١٩٢) قال: \"الخبذعي بفتح الخاء المعجمة، والباء المعحمة بواحدة والذال المعجمة\". وفي الموضع الآخر (٣/ ١٢٤) =\n⦗٨٣⦘ = قال: \"بكسر الخاء والذال المعجمتين، وبينهما باء معجمة بواحدة\".\nقال ابن ناصر الدين الدمشقي: \"اضطرب فيه كلام الأمير …، وقيده ابن السمعانِي بكسر الخاء وفتح الذال، ووجدته بفتحهما في جمهرة ابن الكلبي\". توضيع المشتبه (٢/ ٤٦٧).\nورجَّح الشيخ عبد الرحمن المعلمي فتحهما في تعليقه على الإكمال لابن ماكولا.\nوالوليد هذا ممن اختلف في شأنه فقد ضعفه ابن معين، وتبعه ابن شاهين، وقال ابن حبان: \"كان ممن ينفرد عن الثقات بما لا يشبه حديث الأثبات فخرج عن حد الاحتحاج به إذا انفرد وأرجو أن من اعتبر به فيما وافق الثقات لم (يخرَّج) في فعله ذلك\". وذكره في الثقات أيضًا كما سيأتي.\nووثقه الإمام أحمد، ويعلى بن عبيد الطنافسي -وقد جاوره خمسين عامًا-، وقال ابن عدي: \"إذا روى عن ثقة وروى عنه ثقة فإنه لا بأس به\". وقال أبو جعفر بن الجنيد -الراوي عنه هنا-: قال أحمد: \"وقد كتبنا عنه أحاديث حسانًا عن يزيد بن كيسان فكتبوه عنه، قال أبو جعفر: فكتبناها عنه\". والأظهر أن هذا الحديث منها لأنه هنا رواه عن يزيد، والراوي عنه أبو جعفر ناقل القصة عن الإمام أحمد.\nوذكره ابن حبان في الثقات، ووثقه الذهبِي في العبر، والمجرد في أسماء رجال ابن ماجه، وذكره في الديوان، والمغنِي ناقلًا قول ابن حبان في جرحه.\nفالظاهر أنه كما قال الحافظ: \"صدوق يخطئ\". وأحاديثه من طريق الإمام أحمد، وابن الجنيد عنه، عن يزيد بن كيسان حسانٌ كما قال الإمام أحمد، والله أعلم.\nانظر: الجرح والتعديل لابن أبي حاتم (٩/ ١٣)، الثقات (٩/ ٢٢٤)، والمجروحين لابن حبان (٣/ ٨٠)، الكامل لابن عدي (٧/ ٢٥٤٤)، أسماء الضعفاء والمتروكين لابن شاهين (ص: ١٨٨ رقم ٦٦٤)، العبر (١/ ٢٦٨)، والمجرَّد (ص: ١٩٢ رقم ١٥٥٧)، وديوان الضعفاء (ص: ٤٢٧)، والمغني في الضعفاء (٢/ ٧٢٤) للذهبِي، التقريب (٧٤٤٧).\n(^٣) اليشكري، أبو إسماعيل، ويقال: أبو مُنين الكوفي، وهو صدوق يخطئ، لكن روايته حسنة لأنها من طريق الوليد بن القاسم كما سبق في الحاشية السابقة.\n(^٤) سلمان الأشجعي الكوفي، مولى عزَّة الأشجعية.\n(^٥) لم يخرجه مسلم عن أبى هريرة من هذا الطريق، وقد أخرجه الإمام أحمد من طريق محمد بن عبيد عن يزيد بن كيسان عن أبي حازم عنه به. (المسند ٢/ ٥٢٧).","vol":"1","page":82},{"text":"٣٢ - حَدثنا العَباس بن محمد، وإسحاق بن سَيَّار النَّصيبِي (^١)، وأبو جَعفر بن الجُنَيد الدقَّاقُ، ومحمد بن أبي خالد الصَومعي (^٢) قالوا: حدثنا أبو عاصم (^٣)، حدثنا زكريا بن إسحاق، عن يحيى بن عبد الله بن صَيفي، حَدثنِي أبو مَعبد (^٤) مولى ابن عباس، عن ابن عباس، أن النبِي ﷺ بَعث\n⦗٨٥⦘ مُعاذًا إلى اليَمَنِ قال: \"إنَّك تأتي قومًا أهل كتابٍ (^٥)، فإذا جئتَهم فادعُهم إلى أن يَشهدوا أن لا إله إلا الله وأن محمدًا رسول الله، فإن هُم أطاعُوا لك بذلك، فاقْبَل منهم، وأخبِرْهم أنَّ الله فرض عَلَيْهم خَمْس صلَوَاتٍ في كل يَومٍ وليلةٍ، فإن هم أطاعُوا لك بذلك فأخبرهم أن الله فَرض عليهم صدقةً في أموالهم، تؤخذ من أغنيائهم فَتُرَد على فُقرائهم، فإِن أطاعُوا لك بذلك؛ فإيَّاك وَكرائم أموَالهم (^٦)، وإيَّاك وَدعوة المظلوم فإنه ليس لها دون الله حجاب\" (^٧).\nوقال عَباس بن محمد: \"بينها وَبَين الله حِجَاب\".\n_________\n(^١) النَّصيبيِ: بفتح النون، كسر الصاد المهملة، وسكون الياء آخر الحروف، وفي آخرها الباء الموحدة، نسبة إلى نصيبين: بلدة عند آمد وميَّافارقين من ناحية ديار بكر، على جانب دجلة الغرِبي. والمنسوب إليها هنا هو: إسحاق بن سيَّار بن محمد بن مسلم النصيبِي، أبو يعقوب، توفي سنة (٢٧٣ هـ)، قال عنه ابن أبي حاتم: \"كان صدوقًا ثقة\"، وقال الذهبِي: \"الإمام، الحافظ، الثبت\".\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٢٢٣)، الأنساب للسمعانِي (١٢/ ٩٦)، سير أعلام النبلاء للذهبيِ (١٣/ ١٩٤)، بلدان الخلافة الشرقية لكي لسترنج (ص: ١٢٤).\n(^٢) انظر: ح (٢١).\n(^٣) الضحاك بن مخلد الشيبانِي النبيل.\n(^٤) اسمه: نافذ، وهو من أصدق موالي ابن عباس ﵁. تهذيب الكمال (٢٩/ ٢٦٨).\n(^٥) في (م) و(ط): \"قومًا أهل الكتاب\"، وفي صحيح مسلم: \"قومًا من أهل الكتاب\"، وفي لفظ آخر: \"تقدم على قوم أهل كتابٍ\".\n(^٦) كرائم الأموال واحدتها كريمة، أي نفائسها التي تتعلق بها نفس مالكها ويختصها لها، حيث هي جامعة للكمال الممكن في حقِّها. النهاية لابن الأثير (٤/ ١٦٧).\n(^٧) أخرجه البخاري في صحيحه -كتاب الزكاة -باب وجوب الزكاة- (الفتح ٣/ ٣٠٧ ح ١٣٩٥) عن أبي عاصم الضحاك بن مخلد به.\nوأخرجه مسلم في كتاب الإيمان -باب الدعاء إلى الشهادتين وشرائع الإسلام (١/ ٥١ ح ٣٠) عن عبد بن حميد، عن أبي عاصم، عن زكريا بن إسحاق به.\nفائدة الاستخراج:\n١ - ذكر مسلم طرفًا من المتن، وأحال الباقي على ما قبله، وذكر المصنِّف متنه كاملًا.\n٢ - بين المصنِّف أنَّ أبا معبد: مولى ابن عباس، وعند مسلم جاء مهملًا.","vol":"1","page":84},{"text":"٣٣ - حَدثَنا علي بن حَرْبٍ (^١)، حدثنا يحيى بن اليمانِ (^٢)، عَن زكريا بن إسحاق، بإسْنادهِ: أَن النَّبِي ﷺ بَعَث مُعاذًا إلى اليَمَنِ فَقال: \"إيَّاك وَكرائم أموَالِهم\" (^٣).\nفيه دَليل على أنَّ من وَجَب عليه الزكاةُ فهوَ غَنِي.\n_________\n(^١) علي بن حرب بن محمد بن حرب بن حيَّان الطائي، أبو الحسن الموصلي.\n(^٢) يحيى بن يمان العجلي، أبو زكريا الكوفي، توفي سنة (١٨٩ هـ).\nاختلف فيه، وأكثر أقوال الأئمة على أنه صدوق، يخطئ ويهم كثيرًا وخاصة في آخر عمره.\nقال الذهبي في الكاشف: \"صدوق، فُلِج فساء حفظه\"، وقال في السير: \"حديثه من قبيل الحسن\". وذكره في الديوان، وفي المغني وقال: \"صدوق مشهور\".\nوقال الحافظ: \"صدوق عابد، يخطئ كثيرًا، وقد تغيَّر\".\nولم يذكر ابن الكيال من روى عنه قبل التغيُّر أو بعده، وقد تابعه عدد من الثقات كما في تخريج الحديث، وكما سبق في الإسناد الماضي وتخريجه.\nانظر: ترجمته في تاريخ بغداد للخطيب (١٤/ ١٢٠)، وتهذيب الكمال للمزي (٣٢/ ٥٥) السير (٨/ ٣٥٧)، ديوان الضعفاء (ص: ٤٤٠)، والمغنِي (٢/ ٧٤٦)، والكاشف للذهبِي (٢/ ٣٧٩)، الكواكب النيرات لابن الكيال (ص: ٤٣٦)، التقريب (٧٦٧٩).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدعاء إلى الشهادتين وشرائع الإسلام (١/ ٥٠ ح ٢٩ - ٣٠) من طريق وكيع، وبشر بن السري كلاهما عن زكريا بن إسحاق.","vol":"1","page":86},{"text":"<span data-type='title' id=toc-95>بَيَانُ أَنَّ (^١) أعمالَ الخَيْرَاتِ كُلُها من الإيمان، وَالدليل على أن الإيمانَ قَوْلٌ وَعَمَلٌ، يَزِيدُ وَيَنْقُصُ </span>(^٢)\n_________\n(^١) سقطت من (ط) حرف: \"أن\".\n(^٢) لم ترد في (ط) جملة: \"يزيد وينقص\"، وفي (م) فوقها علامة تضبيب.","vol":"1","page":87},{"text":"٣٤ - حَدثنا عَباسُ الدوريُّ (^١)، وأبو زرْعة الرازيُّ (^٢) قالا: حدثنا قتيبة بن سَعيد، حدثنا بَكر بن مُضَرٍ (^٣)، عن عُمَارَةَ بن غَزِيَّة (^٤)، عن أبي صَالح (^٥)، عَن أبي هُرَيرَةَ، عن النَّبِي ﷺ قال: \"الإيمانُ أربعةٌ وستون بابًا، أرفعُها قولُ: لا إله إلا الله، وأدْناها إِمَاطَةُ الأذى عن الطريق\" (^٦).\n_________\n(^١) بالدال والراء المهملتين، نسبة إلى الدُّور وهي: مواضع، ونسبة إلى حرفة بيع الدور والدلالة فيها.\nأما المواضع: فمحلة بنيسابور، وقرية بآخر ببغداد بالجانب الشرقي.\nوعباس الدُّوري منسوبٌ إلى هذا الأخير.\nانظر: الأنساب للسمعانِي (٥/ ٣٥٦ - ٣٦٠).\n(^٢) عبيد الله بن عبد الكريم بن يزيد القرشي المخزومي الحافظ الإمام المشهور.\n(^٣) ابن محمد بن حكيم المصري.\n(^٤) ابن الحارث بن عمرو الأنصاري المازِني المدنِي.\n(^٥) ذكوان السمَّان المدنِي.\n(^٦) لم يخرجه مسلم من حديث عمارة بن غزية عن أبي صالح، وقد أخرجه الترمذي في سننه -كتاب الإيمان- باب ما جاء في استكمال الإيمان وزيادته ونقصانه (٥/ ١٠ ح ٢٦١٤) من طريق قتيبة بن سعيد به. =\n⦗٨٨⦘ = ولفظ الحديث هنا عند المصنّف فيه تعيين العدد: \"أربعة وستون\"، وقد أعلّه ابن حجر، وتبعه الشيخ الألباني؛ لمخالفته للفظ الصحيحين: \"بضعٌ وستون\" أو \"بضع وسبعون\". انظر: الفتح (١/ ٦٧)، السلسلة الصحيحة (٤/ ٣٧١ - ٣٧٢).","vol":"1","page":87},{"text":"٣٥ - حَدثنا أبو جَعْفَرٍ الدارمي (^١)، حدثنا بِشْر بن عُمَر (^٢)، حدثنا سليمانُ بن بلال (^٣)، عن عبد الله بن دينارٍ (^٤)، عَن أبي صَالح، عن أبي هُرَيرَةَ، عن النبي ﷺ قال: \"الإيمان بضعٌ وستون شعْبةً، أو بِضْعٌ وسَبْعون شُعبةً (^٥)، أَعْظَمُها شهادَةُ أن لا إله إلا الله، وأدناها إماطةُ الأذَى عن الطريقِ، وَالحَياء شعبةٌ من الإيمان\" (^٦).\n_________\n(^١) الدارمي: بفتح الدال المهملة، كسر الراء، نسبة إلى بنِي دارم من بنِي تميم.\nوأبو جعفر هو: أحمد بن سعيد بن صخر الدارمي السرخسي النيسابوري.\nانظر: الأنساب للسمعانِي (٥/ ٢٥٠).\n(^٢) بشر بن عمر بن الحكم بن عقبة الزهرانِي، أبو محمد البصري، ووقع في المطبوع من فتح الباري (١/ ٦٧) -خطأً-: \"بشر بن عمرو\".\n(^٣) التيمي مولاهم المدنِي.\n(^٤) العدوي مولاهم، أبو عبد الرحمن المدنِي.\n(^٥) في رواية البخاري من حديث أبي عامر العقدي عن سليمان بن بلال به: \"بضع وستون شعبة\" بدون الشك، ورواية: \"بضع وسبعون\" من نفس الطريق عند مسلم بدون شكٍ أيضًا، وسيأتي تخريجه.\n(^٦) أخرجه البخاري في صحيحه في كتاب الإيمان -باب أمور الإيمان (الفتح ١/ ٦٧ ح ٩)، ومسلم في كتاب الايمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها (١/ ٦٣ ح ٥٧) كلاهما من طريق أبي عامر العقدي، عن سليمان بن بلال، عن =\n⦗٨٩⦘ = عبد الله بن دينار عنه به.\nولفظ البخاري: \"بضع وستون\"، ولفظ مسلم: \"بضع وسبعون\" كلاهما بدون شك، وأخرجه النسائي من هذا الطريق موافقًا للفظ مسلم (السنن -كتاب الإيمان -باب ذكر شعب الإيمان ٨/ ١١٠)، ومال الحافظ ابن حجر في الفتح إلى ترجيح رواية البخاري، ونقل عن ابن الصلاح ترجيحه لذلك أيضًا.\nوخالفهما الشيخ الألبانِي فرجَّح رواية مسلم \"بضع وسبعون\"، انظر: سلسلة الأحاديث الصحيحة (٤/ ٣٦٩ - ٣٧٢ رقم ١٧٦٩) والله تعالى أعلم.\nفائدة الاستخراج:\nقوله في الحديث: \"أعظمها: لا إله إلا الله، وأدناها: إماطة الأذى عن الطريق\" ليس في رواية مسلم، وهذا من فوائد الاستخراج.","vol":"1","page":88},{"text":"٣٦ - حَدثَنا الدارمي (^١)، وأبو أمية قالا: حدثنا أبو نعيم (^٢)، حدثنا سفيان (^٣)، عن عبد الله بن دينار بِمثلِهِ، ولم يذكر شُعَبَهُ فقط (^٤).\n_________\n(^١) أحمد بن سعيد بن صخر الدارمي.\n(^٢) الفضل بن دكين الكوفي التيمي مولاهم المُلائي الأحول، سماه ابن عبد البر، ودُكين لقب والد أبي نعيم الفضل، واسمه عمرو بن حماد بن زهير القرشي.\nانظر: التمهيد لابن عبد البر (٩/ ٢٣٤ - ٢٣٥)، كشف النقاب لابن الجوزي (١/ ٩٥).\n(^٣) الثوري، نسبه ابن منده في الإيمان (١/ ٢٩٧)، وابن عبد البر في التمهيد.\n(^٤) كذا في جميع النسخ: \"سفيان عن عبد الله بن دينار\"، ليس بين سفيان وعبد الله أحد، وقد رواه البخاري في الأدب المفرد (ص: ١٣١)، والنسائي في السنن -كتاب الإيمان -باب ذكر شعب الإيمان (٨/ ١١٠)، والترمذى في الجامع -كتاب الإيمان -باب ما جاء في استكمال الإيمان .. (٥/ ١٠ ح ٢٦١٤)، وابن ماجه في السنن -المقدمة -باب في الإيمان (١/ ٢٢ ح ٥٧)، وابن عبد البر في التمهيد (٩/ ٢٣٤ - ٢٣٥)، =\n⦗٩٠⦘ = وغيرهم كلهم من طرق عن سفيان، عن سهيل بن أبي صالح، عن عبد الله بن دينار فعندهم بين سفيان وعبد الله بن دينار: سهيل بن أبي صالح، ولم أجد من تابع أبا عوانة على إسقاط سهيلٍ من الإسناد، فلعل سقوط \"سُهَيل\" في أصل مسند أبي عوانة عن سهوٍ أو نحوه، والأظهر أنه سقط من إسناد أبي عوانة سهوًا بدليل أنه ساق الإسناد الذي بعده، فقال فيه: \"عن سهيلٍ بمثله\"، فكأنه أراد أن يورد وجهًا آخر من الاختلاف في اللفظ عن سُهيل، والله أعلم.\nوقد رواه ابن عبد البر من طريق أبى نعيم -كما عند المصنِّف- ولكن بذكر سهيل بن أبي صالح بين سفيان وعبد الله.\nويقويِّه أيضًا: أنَّ ابن منده قال في كتاب الإيمان (١/ ٢٩٥) بعد أن روى الحديث: \"هذا حديث مجمعُ على صحَّته من حديث أبي عامر، وروى هذا الحديث عن عبد الله بن دينار: ابنه عبد الرحمن، ويزيد بن عبد الله بن الهاد، ومحمد بن عجلان، وسهيل بن أبي صالح\". ثم سرد رواياتهم بأسانيده.\nفلو كان رواه سفيان أيضًا عن عبد الله بن دينار لذكره؛ حيث أن سفيان من المشاهير.\nويؤيِّد هذا أيضًا: أن الحافظ ابن رجب رحمه الله تعالى ذكر رواة هذا الحديث عن عبد الله بن دينار، ولم يذكر منهم سفيان، ثم ذكر عن العقيلي قوله: \"أصحاب عبد الله بن دينار على ثلاث طبقات: أثبات كمالك وشعبة وسفيان، ومشايخ: كسُهَيل وابن الهاد وابن عجلان … \" قال: \"وفي روايتهم عن عبد الله بن دينار اضطراب … \"، وقال: \"إن هذا الحديث لم يتابع هؤلاء المشايخ عليه أحدٌ من الأثبات عن عبد الله بن دينار، ولا تابع عبد الله بن دينار عن أبي صالح عليه أحد\"، ثم عقَّب قائلًا: \"قد رواه عن عبد الله بن دينار: سليمان بن بلال، وهو ثقة ثبت، قد خُرِّج حديثه في الصحيحين، وأما الاختلاف في لفظ الحديث: فالأظهر أنه من الرواة … \". =\n⦗٩١⦘ = ولو كان الحديث معروفًا عندهم عن سفيان عن عبد الله بن دينار، لذكروه، والله تعالى أعلم.\nانظر: فتح الباري لابن رجب الحنبلي (١/ ٣٠ - ٣٢).","vol":"1","page":89},{"text":"٣٧ - حدثنا محمود بن خِدَاش (^١)، حدثنا جرير (^٢)، وإسحاق بن شاهين، حدثنا خالدُ بن عبد الله (^٣)، عَن سُهَيلٍ (^٤) بمثلهِ: \"ستٌ وَسبْعونَ،\n⦗٩٣⦘ أو سَبْعٌ وَسَبْعُونَ بَابًا … \" بمثله (^٥).\nوَرَواهُ خالد وَجَرير، عَن سُهيلٍ، فَقَالا: \"سِتٌّ وَسبْعُونَ بابًا، أو سَبعٌ وَسَبْعُونَ بَابًا\" (^٦).\n_________\n(^١) كذا في الأصل، وعليها ضبة، وفي (ط): \"ورواه محمود بن خداش، عن جرير .... \" الخ، معلَّقًا بدون ذكر التحديث؛ وفي (ط) أيضًا جاء هذا النص متأخرًا عن النص الذي بعده، وهو \"ورواه خالد، وجرير، عن سهيل … \".\nومحمود بن خِدَاش -بكسر المعجمة ثم مهملة خفيفة وآخره معجمة- هو: الطالقانِي، أبو محمد، نزيل بغداد. التقريب (٦٥١١).\n(^٢) ابن عبد الحميد بن قُرْط -بضم القاف، وسكون الراء بعدها طاءٌ مهملة- الضبِي الكوفي نزيل الري. التقريب (٩١٦).\n(^٣) ابن عبد الرحمن بن يزيد الطحان الواسطي، المزني مولاهم.\n(^٤) ابن أبي صالح ذكوان السمان المدنِي، أبو يزيد، توفي في خلافة أبي جعفر المنصور، وهو غير سهيل بن ذكوان الواسطي- المتهم بالكذب، والمعروف بابن السندي.\nوسهيل بن أبي صالح قال عنه ابن عيينة: \"كنا نَعدُّ سهيلًا ثبتًا في الحديث\"، ووثقه ابن سعد، وقال الإمام أحمد: \"ليس به بأس\"، وقال مرة: \"ما أصلح حديثه\"، ووثقه العجلي، وسئل أبو زرعة الرازي عن العلاء بن عبد الرحمن سهيل فقال: \"سهيلٌ أشبه وأشهر وأبوه أشهر قليلًا\" وقال النسائي: \"ليس به بأس\" وانتقد البخاريَّ لعدم إخراج حديثه مع إخراجه لأبي اليمان، ويحيى بن بكير ونحوهما، وذكره ابن حبان وقال: \"كان يخطئ\".\nوقال ابن عدي: \"سهيلٌ عندي مقبول الأخبار، ثبثٌ، لا بأس به\"، وعلَّل ذلك بأنه =\n⦗٩٢⦘ = روى عن أبيه، وعن جماعة عن أبيه، فكان يميِّز كلَّ ذلك إذا روى، وهذا دليل على تثبُّته وثقته.\nوقال أبو الفتح الأزدي: \"صدوقٌ، إلا أنه أصابه بِرسامٌ في آخر عمره فذهب بعض حديثه\".\nوذكره ابن شاهين في الثقات وقال: \"من المتَّقين، وإنما توقِّي في غلط حديثه ممن يأخذ عنه\".\nكذا في المطبوع من الثقات، ولعلَّ الصواب: \"من المتقنين\".\nوقال الحكم: \"سهيلٌ أحد أركان الحديث، وقد أكثر مسلمٌ الرواية عنه في الأصول والشواهد، إلا أنَّ غالبها في الشواهد، وقد روى عنه مالك، وهو الحكم في شيوخ أهل المدينة، الناقد لهم، قيل في حديثه بالعراق أنه نسي الكثير منه، وساء حفظه في آخر عمره\".\nأما ابن معين فقد اختلفت الروايات عنه فمرة وثَّقه، ومرة قال فيه: \"صويلحٌ، وفيه لينٌ\"، وسئل مرة عنه وعن العلاء بن عبد الرحمن وغيرهما فقال: \"حديثهم قريبٌ من السواء، وليس حديثهم بالحجج\"، وضعَّفه مرة، ومرة قال: \"ليس بذاك\"، وقال مرة أخرى: \"لم يزل أهل الحديث يتَّقون حديثه\"، وقال أبو حاتم: \"يكتب حديثه ولا يحتج به\".\nوذكره ابن الجوزي في الضعفاء وصحَّح رواية التوثيق عن ابن معين فيه.\nوذكره الذهبِي في التذكرة في عداد الحفاظ، وذكره في المغنِي وقال: \"ثقةٌ، تغيَّر حفظه\"، وقال في الميزان: \"أحد العلماء الأثبات، وغيره أقوى منه\".\nوقال الحافظ ابن حجر: \"صدوقٌ، تغيَّر حفظه بأخرة\".\nلم يذكر ابن الكيَّال من روى عنه قبل التغيُّر وبعده، وسبب تغيُّره موت أخيه عباد فوجد عليه وجدًا شديدًا فنسي كثيرًا من حديثه، وكان ذلك بالعراق على ما ذكروا.\nوقد توبع هنا في هذا الحديث. =\n⦗٩٣⦘ = انظر: الطبقات لابن سعد (القسم المتمم لتابعي أهل المدينة ومن بعدهم، ص: ٣٤٥)، تاريخ الدوري (٢/ ٢٤٣)، العلل للإمام أحمد رواية المروذي (ص: ٨٠)، الثقات للعجلي (١/ ٤٤٠)، سنن الترمذي (٢/ ٤٠٠ ح ٥٢٣)، الضعفاء للعقيلي (٢/ ١٥٥)، الجرح والتعديل لابن أبي حام (٤/ ٢٤٦)، الثقات لابن حبان (٦/ ٤١٧)، الكامل لابن عدي (٣/ ١٢٨٥)، الثقات لابن شاهين (ص: ١٥٨)، الضعفاء لابن الجوزي (٢/ ٣٠)، تهذيب الكمال للمزي (١٢/ ٢٢٣)، تذكرة الحفاظ (١/ ١٣٧)، والمغنِي (١/ ٢٨٩)، وسير أعلام النبلاء (٥/ ٤٥٨)، وميزان الاعتدال للذهبِي (٢/ ٢٤٣)، شرح علل الترمذي لابن رجب (١/ ٤٠٧ - ٤٠٩)، تهذيب التهذيب لابن حجر (٤/ ٢٣٨)، التقريب (٢٦٧٥)، الكواكب النيرات لابن الكيال (٢٤١).\n(^٥) لم أجده بهذا الإسناد -أي: جرير عن خالد عن سهيل-، وعند مسلم في كتاب الإيمان -باب بيان عدد شعب الإيمان … (١/ ٦٣ ح ٥٨)، وابن ماجه (السنن- المقدمة -باب في الإيمان ١/ ٢٢ رقم ٥٧) وغيرهما من طريق جرير، عن سهيل مباشرة بدون الواسطة بينهما -وهو خالد بن عبد الله-، كما نبَّه عليه أبو عوانة ﵀ بعده مباشرة.\nوالحديث عند الآجري في الشريعة (ص: ١١٠) من طريق يحيى بن عبد الحميد الحمانِي، عن خالد بن عبد الله الواسطي، عن سهيل به.\n(^٦) وصله مسلم من طريق جرير، والآجري من طريق خالد الواسطي كلاهما عن سهيل، كما تقدم في تخريج الذي قبله.","vol":"1","page":91},{"text":"٣٨ - حدَّثنا محمَّد بن يحيى، حدثنا مُسْلِمُ (^١)، حدثنا أَبَانٌ (^٢)، ح\nوحَدثنا محمَّد بن عَلي بن دَاود -ابن أُخْتِ غَزَالٍ- (^٣)، وَالصائغُ (^٤) بمكة قالا: حدثنا عَفَّان (^٥)، ح\nوحدثنَا ابنُ شيخ ابن عَمِيرة (^٦)، حدثنا يحيى بن إسحاق السَّالحينِي (^٧)،\n⦗٩٥⦘ قالا (^٨): حدثنا أَبَان، عن يحيى (^٩)، عن زيدٍ (^١٠)،\n⦗٩٦⦘ عن أبي سَلَّام (^١١)، عن أبي مَالكٍ الأشْعَرِي قَالَ: قالَ رَسُولُ الله ﷺ: \"الطُّهُور شَطْرُ الإيمان\" (^١٢).\n_________\n(^١) في (م): \"سالم\"، وهو خطأ، وهو: مسلم بن إبراهيم الأزدي الفراهيدي، أبو عمرو البصري، كان يحفظ حديث أبان يهذُّه هذًّا. تهذيب الكمال (٢٧/ ٤٩١).\n(^٢) ابن يزيد العطار، أبو يزيد البصري.\n(^٣) في (ط): \"ابن أخت عراك\"، وكذا جاء في تذكرة الحفاظ للذهبِي (٢/ ٦٥٩) وهو خطأ، لأن هذا الراوي يعرف بابن أخت غزال.\nانظر: ترجمته في: تاريخ بغداد (٣/ ٥٩)، طبقات الحنابلة لابن أبي يعلى (١/ ٣٠٧)، المنتظم لابن الجوزي (١٢/ ١٩٦).\n(^٤) محمد بن إسماعيل بن سالم الصائغ الكبير - أبو جعفر البغدادي، نزيل مكة.\n(^٥) ابن مسلم بن عبد الله الباهلي، أبو عثمان الصفار البصري.\n(^٦) بشر بن موسى بن صالح بن شيخ بن عَمِيرة الأسدي، أبو علي البغدادي، توفي سنة (٢٨٨ هـ).\nوثقه الدارقطنِي، والخطيب، وقال أبو بكر الخلال: \"شيخ جليل مشهور، قديم السماع\"، وقال أيضًا: \"كان أحمد بن حنبل يكرمه، وكتب له إلى الحميدي إلى مكة\".\nوقال الذهبِي: \"الإمام، الحافظ، الثقة، المعمَّر\".\nانظر: تاريخ بغداد للخطيب (٧/ ٨٦)، والسير للذهبِي (١٣/ ٣٥٢).\n(^٧) بفتح السين المهملة واللام، كسر الحاء، نسبة إلى سالحين، ويقال لها: سيلحين أيضًا، =\n⦗٩٥⦘ = هذه قرية صغيرة على طريق الأنبار، قريبة من تل عقرقوف، وزاد المزي في هذه النسبة وجهًا ثالثًا في النسبة إليها هو: السَّيلحوني، وذكر أن هذه القرية بالقرب من بغداد.\nوالمنسوب إليها هنا هو: يحيى بن إسحاق البجلي، أبو زكريا.\nانظر: الأنساب للسمعانِي (٧/ ١١)، تهذيب الكمال للمزي (٣١/ ١٩٥).\n(^٨) في (ط): \"قالوا\" وهو خطأ.\n(^٩) ابن أبي كثير الطائي مولاهم، أبو نصر اليمامي، توفي سنة (١٢٩، وقيل: ١٣٢ هـ).\nأحد الذين يدور عليهم أسانيد أهل البصرة كما قال ابن المدينِي، وقد اتفقوا على توثيقه وجلالته وإمامته، ووصفه ابن معين، والعقيلي، وابن حبان، وقارنه الذهبي بالزهري، وروايته عن زيد بن سلام منقطعة؛ لأنها من كتابٍ وقع له\"، وهو قول ابن معين.\nوسيأتي في تخريج الحديث إثبات بعض الأئمة سماعه من زيد بن سلام.\nوقال الحافظ ابن حجر: \"ثقة، ثبت، لكنه يدلس ويرسل\"، وأدرجه في المرتبة الثانية من المدلسين، وهم الذين احتمل الأئمة تدليسهم وأخرجوا لهم في الصحيح لإمامتهم وقلَّة تدليسهم بالنسبة إلى ما رووا، أو كانوا لا يدلِّسون إلا عن ثقة.\nانظر: سؤالات أبي داود للإمام أحمد (ص: ٣٢٤)، تاريخ الدوري (٢/ ٦٥٢)، العلل لعلي بن المديني (ص: ٣٧)، المعرفة والتاريخ ليعقوب بن سفيان الفسوي (٢/ ٤٦٦)، الضعفاء للعقيلي (٤/ ٤٢٣)، الجرح والتعديل لابن أبي حاتم (٩/ ١٤١)، تهذيب الكمال للمزي (٣١/ ٥٠٤)، ميزان الاعتدال للذهبِي (٤/ ٤٠٢)، تعريف أهل التقديس لابن حجر (ص: ٧٦)، التقريب (٧٦٣٢).\n(^١٠) زيد بن سلَّام بن أبي سلَّام ممطور الحبشي. سلَّام -في الموضعين- بمهملة مفتوحة، ثم لام مشددة، فميم. وهي الجادة وأما سلام بالتخفيف فمعدودون ذكرهم =\n⦗٩٦⦘ = أصحاب المشتبه.\nانظر: الإكمال لابن ماكولا (٤/ ٤٠٢ - ٤١٠)، توضيح المشتبه لابن ناصر الدين الدمشقي (٥/ ٢١٧)، تبصير المنتبه لابن حجر (٢/ ٧٠٢).\n(^١١) في (م): \"عن زيد بن أبي سلام\" كذا، وهو خطأ من حيث حلول \"ابن\" في موضع \"عن\"، ولأنه لم يرد بعدها \"عن أبي سلام\".\nوأبو سلَّام هو: ممطور الحَبَشي -بفتح الحاء المهملة، والباء المعجمة بواحدة-، ينسب إلى حَبَش بطن من حمير، وليس إلى الحبشة.\nانظر: الإكمال -لابن مكولا (٣/ ٢٤١)، وتهذيب الكمال (٢٨/ ٤٨٦).\n(^١٢) أخرجه مسلم في كتاب الطهارة -باب فضل الوضوء (١/ ٢٠٣ ح ١) ولفظه أتمَّ، ولم أجده في كتاب الإيمان عند مسلم، وقد أخرج المصنِّف الحديث مرة أخرى مطوَّلًا في كتاب الطهارة -باب الترغيب في الوضوء وثواب إسباغه وسيأتي برقم (٦٦٩ - ٦٧٠).\nوفي هذا الإسناد كلامٌ للنقاد أوجزه كما يلي:\nأولًا: أُعِلَّ بالانقطاع بين يحيى بن أبي كثير وزيد بن سلَّام، قال ابن معين: \"لم يلق يحيى بن أبي كثير زيد بن سلَّام، وقد وفد معاوية بن سلَّام عليهم فلم يسمع يحيى بن أبي كثير (منه شيئًا) أخذ كتابه عن أخيه ولم يسمعه؛ فدلَّسه عنه\".\nولكن ردَّ هذا الإمام أحمد بن حنبل وأثبت سماعه منه فقال في رواية الأثرم عنه: \"قلت لأبي عبد الله أحمد بن حنبل: يحيى بن أبي كثير سمع من زيد بن سلَّام؟ فقال: ما أشبهه، قلت له: إنهم يقولون سمعها من معاوية بن سلَّام؟ فقال: لو سمعها من معاوية لذكر معاوية، هو يبين في أبي سلام يقول: حدَّث أبو سلَّام، ويقول: عن زيد، أما =\n⦗٩٧⦘ = أبو سلَّام فلم يسمع منه. ثم أثنى على يحيى بن أبي كثير\".\nوكذلك أثبت سماعه من زيد: أبو حاتم الرازي كما حكاه عنه ابنه في \"المراسيل\".\nقال الحافظ ابن رجب: \"اختلف في سماع يحيى بن أبي كثير من زيد بن سلَّام؛ فأنكره يحيى بن معين وأثبته الإمام أحمد\". وقد ذكر ابن رجب -بعد هذا- تصريحه بالسماع الذي في رواية مسلم، وعلى هذا تنتفي هذه العلَّة.\nانظر: تاريخ الدوري عن ابن معين (٢/ ٦٥٢)، المراسيل لابن أبي حاتم (ص: ١٨٧)، تهذيب الكمال للمزي (١٠/ ٧٨)، جامع العلوم والحكم لابن رجب (٢/ ٥).\nثانيًا: أعله أبو الفضل بن عمار الشهيد، والدارقطنِي -ووافقهما ابن القطان، والعلائي، وابن رجب، والشيخ الألبانِي، والشيخ ربيع المدخلي- بالانقطاع بين أبي سلَّام وأبي مالك ورجَّحا أن بينهما: عبد الرحمن بن غَنْم -كما في الرواية الثانية عند أبي عوانة.\nقال أبو الفضل بن عمار: \"بين أبي سلَّام وبين أبي مالك في إسناد هذا الحديث: عبد الرحمن بن غَنْم الأشعري، رواه معاوية عن أخيه زيد (يعنِي: الرواية التالية للمصنِّف) ومعاوية كان أعلم بحديث أخيه زيد بن سلَّام من يحيى بن أبي كثير\".\nقال العلائي: \"رجَّح بعضهم قول الدارقطني بأن أبا مالك الأشعري توفي في طاعون عمواس سنة ثمانِي عشرة، وقد قالوا في رواية أبي سلَّام عن علي وحذيفة وأبي ذر أنها مرسلة، فروايته عن أبي مالك أولى بالإرسال\".\nوذهب الإمام النووي إلى احتمال أن يكون الحديث عند أبي سلَّام من الوجهين جميعًا فرواه مرَّة هكذا ومرة هكذا.\nوهذا الاحتمال ردَّه العلائي، وابن حجر، والشيخ ربيع من الناحية التاريخية لتقدُّم وفاة أبي مالك الأشعري وتأخُّر طبقة أبي سلَّام، وعلى هذا يكون الراجح -والله أعلم- هو إثبات عبد الرحمن بن غنم بينهما، والظاهر أن إخراج أبي عوانة =\n⦗٩٨⦘ = للحديث من الوجهين هو للكلام في رواية أبي سلام عن أبي مالك، والله أعلم.\nوأما عن إخراج مسلم لهذا الإسناد فقد قال الشيخ ربيع: \"كأن دافعه لذلك ظنه أن أبا سلَّام قد عاصر أبا مالك الأشعري فحكم بصحته بناء على مذهبه في الاكتفاء بمطلق المعاصرة بين الراوي وشيخه مع إمكان اللقاء\".\nثم وقفت مؤخَّرًا على بحثٍ قيِّم للشيخ مشهور حسن سلمان في تعليقه لكتاب \"الطهور\" لأبي عبيد القاسم بن سلام خالف فيه هؤلاء الذين أعلُّوا الحديث بالانقطاع، وذهب فيه إلى تصويب الإمام مسلم، وأن الحديث موصولٌ غير منقطع، وأنَّ المؤاخذة تقع على منتقديه باعتبار أنَّ أبا مالك الأشعري الواقع في هذا الإسناد ليس هو الذي توفي قديمًا في طاعون عمواس ولم يدركه أبو سلَّام، بل هو: الحارث الأشعري، ويكنى أيضًا أبو مالك.\nواستند في ذلك إلى أنَّ جماعة من الأئمة منهم: البخاري، ومسلم، وابن أبي حاتم، والذهبِي، وابن حجر وغيرهم فرَّقوا بين أبي مالك الأشعري المتوفى في طاعون عمواس المعروف بكنيته، والمختلف في اسمه -قيل: كعب بن مالك، وقيل: عبيد، وعمرو، وبين أبي مالك الحارث بن الحارث الأشعري المعروف باسمه أشهر من كنيته.\nواستند أيضًا إلى أنَّ الطبرانِي، وابن منده وضعا هذا الحديث في ترجمة الحارث الأشعري، وقد ذكر الحافظ ابن حجر -في النكت الظراف- إسنادًا من طريق هدبة بن خالد، عن أبان العطار، عن يحيى بن أبي كثير، عن زيد بن سلام أن الحارث الأشعري حدَّثه …، فصرَّح باسمه: الحارث، وهو غير أبي مالك المتوفى في طاعون عمواس.\nوقد أجاب الحافظ ابن حجر -في الموضع السابق- عن إدخال معاوية بن سلام: عبد الرحمن بن غنم بين أبي سلام وبين أبي مالك باحتمال أن يكون الحديث عند أبي سلام بإسنادين، أحدهما: عن عبد الرحمن بن غنم، عن أبي مالك، والثانِي: عن =\n⦗٩٩⦘ = الحارث بن الحارث الأشعري.\nوهو كلامٌ وجيهٌ ودقيق، ينفي دعوى الانقطاع في إسناد مسلم، والله أعلم.\nانظر: تحقيق الشيخ مشهور حسن سلمان لكتاب \"الطهور\" لأبي عبيد القاسم بن سلام (ص: ١٢٣ - ١٢٨)، علل الأحاديث في كتاب الصحيح لمسلم بن الححاج لابن عمار الشهيد (ص: ٤٥)، التتبُّع للدارقطنِي (ص: ١٥٩ - ١٦٠ رقم ٣٤) الوهم والإيهام لابن القطان (مخطوط ١/ل ٨٧)، شرح مسلم للنووي (٣/ ١٠٠)، جامع التحصيل للعلائي (ص: ١٣٧)، جامع العلوم والحكم لابن رجب (٢/ ٦)، النكت الظراف لابن حجر (المطبوع بحاشية تحفة الأشراف ٩/ ٢٨٢)، تخريج أحاديث مشكلة الفقر للشيخ الألبانِي (ص: ٣٥ - ٣٦)، وبين الإمامين مسلم والدارقطنِي للشيخ ربيع المدخلي (ص: ٥٩ - ٦٦ الحديث التاسع).","vol":"1","page":94},{"text":"٣٩ - حدثنا الصَاغانِي، حدثنا هشامُ بن عمّار (^١)، حدثنا محمد بن\n⦗١٠٠⦘ شُعَيبٍ (^٢) أخبَرِني معاويَةُ بن سلَّام (^٣)، عن زيدٍ، عن أبي سَلَّامٍ، عن عبد الرحْمَن بن غَنْمٍ (^٤)، أن أبا مالك الأشعريَّ حَدَّثهُ أَن رسُولَ الله ﷺ قال، بمثلِهِ (^٥).\n_________\n(^١) هشام بن عمار بن نُصير بن ميسرة السُّلَمي، أبو الوليد الدمشقي، توفي سنة (٢٤٥ هـ).\nوثقه ابن معين، والنسائي، والدارقطني، والعجلي وغيرهم، وتكلَّم فيه أحمد بن حنبل، وأبو حاتم، وأبو داود، وغيرهم بسبب أخذه على التحديث أجرًا، وقبوله التلقين عند كبره، وزاد أبو حاتم: \"صدوق\". قال الذهبِي: \"صدوق، مكثر، له ما ينكر\". ورمز له بـ \"صح\".\nوقال الحافظ في \"الهدي\": \"لم يخرج له البخاري في صحيحه سوى حديثين أحدهما في البيوع والثانِي في مناقب أبي بكر، وعلَّق عنه في الأشربة حديثًا في تحريم المعازف، وهذا جميع ماله في كتابه مما تبين لي أنه احتجَّ به والله أعلم\". باختصار.\nوقال في \"التقريب\": \"صدوق، مقرئ، كبر فصار يتلقَّن فحديثه القديم أصح\".\nوقد تابعه عن محمد بن شعيب ثقتان: عبد الرحمن بن إبراهيم دحيم، وعيسى بن =\n⦗١٠٠⦘ = مساور كما سيأتي في التخريج.\nانظر: سؤالات ابن الجنيد (ص: ٣٩٧ رقم ٥١٩)، العلل للإمام أحمد رواية المرُّذي (ص: ١٤٠ رقم ٢٤٧)، ترتيب ثقات العجلي للهيثمي (٢/ ٣٣٣ رقم ١٩٠٨)، الجرح والتعديل (٩/ ٦٧)، سؤالات الحكم للدارقطنِي (ص: ٢٨١ رقم ٥٠٧)، تهذيب الكمال للمزي (٣٠/ ٢٤٧)، الميزان للذهبِي (٤/ ٣٠٢)، هدي الساري (ص: ٤٧١)، والتقريب لابن حجر (٧٣٠٣).\n(^٢) في (م) كانت هذه العبارة هكذا: \"أخبرنا هشام بن عمار بن شعيب\"، وهو خطأ.\nومحمد بن شعيب هو: ابن شابور الأموي مولاهم الدمشقي.\n(^٣) معاوية بن سلَّام -بالتشديد- بن أبي سلَّام، أبو سلَّام الدمشقي. التقريب (٦٧٦١).\n(^٤) غَنْم -بفتح المعجمة وسكون النون- الأشعري. التقريب (٣٩٧٨).\n(^٥) أخرجه النسائي في سننه -كتاب الزكاة- باب وجوب الزكاة (٥/ ٥) من طريق عيسى بن مساور عن محمد بن شعيب به.\nوأخرجه ابن ماجه في سننه -كتاب الطهارة- باب الوضوء شطر الإيمان (١/ ١٠٢ ح ٢٨٠) وابن حبان في صحيحه (٢/ ١٠٣ ح ٨٤١)، والطبرانِي في المعجم الكبير (٣/ ٣٢٢) كلهم من طريق عبد الرحمن بن إبراهيم: دُحيم، عن محمد بن شعيب به.\nفائدة الاستخراج:\nأخرجه مسلم من وجهٍ انتُقِد عليه فيه، وإخراج المصنِّف له من هذا الوجه السالم من الانتقاد من فوائد الاستخراج.","vol":"1","page":99},{"text":"٤٠ - حدثنا محمد بن يحيى، حدثنا عبد الرحمن بن مَهدي، عن مالك (^١)، ح\nوحَدثنا يونس بن عبد الأعلى، أخبرنا ابنُ وَهب (^٢)، أخبرِني مالك، عن ابن شهابٍ الزهري، ح\nوحَدثنا السُّلَمي (^٣)، والدَّبَرِيُّ (^٤) قالا:\n⦗١٠٢⦘ حدثنا عبد الرزاق (^٥)، أخبرنا مَعْمَر، عن الزهري،\n⦗١٠٣⦘ عن سالم (^٦)، عن أبِيهِ، أن النَّبِي ﷺ مَرَّ بِرَجلٍ [من الأنصار] (^٧) وهو يَعِظُ أَخَاهُ في الحياء، فقال رسولُ الله ﷺ: \"دَعْهُ فَإِنَّ الحَياءَ مِن الإيمان\" (^٨).\n_________\n(^١) ابن أنس بن أبي عامر الأصبحي. والحديث في الموطأ (كتاب حسن الخلق -باب ما جاء في الحياء ٢/ ٩٠٥ ح ١٠).\n(^٢) عبد الله بن وهب بن مسلم القرشي، أبو محمد المصري.\n(^٣) أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري لقبه حمدان. والسُّلَمي: بضم السين المهملة، وفتح اللام نسبة إلى: سُلَيم قبيلة من العرب مشهورة، والمذكور هنا من الأزد، وكانت أمُّه سُلَميَّة فغلبت النسبة عليه، ذكره ابن الصلاح في النسب التي ظاهرها على خلاف باطنها.\nانظر: الأنساب للسمعانِي (٧/ ١١)، علوم الحديث لابن الصلاح (ص: ٦٣٥) وسير أعلام النبلاء للذهبي (١٢/ ٣٨٤)، وتهذيب الكمال للمزي (١/ ٥٢٥).\n(^٤) بفتح الدال المهملة، والباء المنقوطة من تحت، والراء المهملة بعدها، نسبة إلى: الدَّبَر قرية من قرى صنعاء. الأنساب للسمعانِي (٥/ ٢٧١).\nوهو: إسحاق بن إبراهيم بن عباد، أبو يعقوب الدَّبَري، توفي سنة (٢٨٥ هـ).\nذكره ابن عدي وقال: \"استصغر في عبد الرزاق\"، وقال الحاكم في سؤالاته للدارقطنِي: \"وسألته عن إسحاق الدَّبري؟ فقال: صدوق ما رأيت فيه خلافًا، وإنما قيل: لم يكن من رجال هذا الشأن. قلت: ويُدْخَل في الصحيح؟ قال: إي والله\".\nوقال مسلمة: \"كان لا بأس به\"، وقال الحافظ ابن حجر: \"وكان العقيلي يصحِّح =\n⦗١٠٢⦘ = روايته وأدخله في الصحيح الذي ألَّفه\".\nوقال ابن الصلاح في معرض كلامه عن عبد الرزاق: \"ذكر أحمد بن حنبل أنه عمي في آخر عمره فكان يلقَّن فيتلقَّن، فسماع من سمع منه بعدما عمي لا شيء\"، وقال النسائي: \"فيه نظر لمن كتب عنه بأخرة\". ثم قال -ابن الصلاح-: \"وقد وجدت فيما روي عن الطبرانِي، عن إسحاق الدبري، عن عبد الرزاق أحاديث استنكرتها جدًّا فأحلت أمرها على ذلك، فإن سماع الدبري منه متأخر جدًّا، قال إبراهيم الحربِي: مات عبد الرزاق وللدبري ست سنين أو سبع سنين\".\nوعقَّب الحافظ ابن حجر قائلًا: \"والمناكير التي تقع في حديث عبد الرزاق فلا يلحق الدبري منه تبعة إلا أنه صحَّف أو حرَّف، وإنما الكلام في الأحاديث التي عنده في غير التصانيف فهي التي فيها المناكير، وذلك لأجل سماعه منه في حالة الاختلاط والله أعلم\".\nورمز له الذهبي \"صح\" وقال: \"ما كان الرجل صاحب حديث، وإنما أسمعه أبوه واعتنى به\".\nوقد تابعه في هذا الإسناد أحمد بن يوسف السلمي وهو ممن سمع من عبد الرزاق قبل اختلاطه كما ذكره ابن الكيال وغيره، إضافة إلى ذلك فالحديث موجودٌ في مصنَّف عبد الرزاق -كما سيأتي- وقد سبق كلام الحافظ أن المناكير في حديثه في غير التصانيف، والله أعلم.\nانظر: الكامل لابن عدي (١٥/ ٣٣٨)، سؤالات الحكم للدارقطنِي (ص: ١٠٥ رقم ٦٢) علوم الحديث لابن الصلاح (ص: ٦٦٣)، الميزان للذهبِي (١/ ١٨١)، لسان الميزان لابن حجر (١/ ٣٥٠)، الكواكب النيرات لابن الكيال (ص: ٢٧٩).\n(^٥) في (ط) جاء سياق الإسناد على صورة أخرى من التحويل، هكذا: \"حدثنا السلمي قال حدثنا عبد الرزاق ح وحدثنا إسحاق بن إبراهيم الدبري عن عبد الرزاق، أخبرنا معمر … \" الخ. =\n⦗١٠٣⦘ = وعبد الرزاق هو: ابن همام بن نافع الحميري مولاهم الصنعانِي، والحديث في كتاب الجامع لمعمر بن راشد الذي رواه عنه عبد الرزاق وطبع في آخر المصنف له (المصنَّف -كتاب الجامع- باب الحياء والفحش- ١١/ ١٤٢ رقم ٢٠١٤٦).\n(^٦) سالم بن عبد الله بن عمر بن الخطاب العدوي القرشي.\n(^٧) الزيادة من (ط)، وهي مثبتة في رواية مسلم.\n(^٨) أخرجه البخاري في صحيحه -كتاب الإيمان- باب الحياء من الإيمان (الفتح ١/ ٩٣ ح ٢٤) من طريق عبد الله بن يوسف عن مالك به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها … (١/ ٦٣ ح ٥٩) من طريق عبد بن حميد عن عبد الرزاق به.\nفائدة الاستخراج:\nأحال مسلم لفظ الحديث على ما قبله، وذكر المصنِّف لفظه.","vol":"1","page":101},{"text":"٤١ - حدثنا أبو المثنى (^١)، حدثنا القَعْنَبِي (^٢)، حدثنا ابن عُيَيْنَة، عَن الزهري، عَن سَالمٍ، عن أبيهِ، أنَّ رسولَ الله ﷺ رأى رجُلًا يَعِظُ أخَاهُ في الحياء، فقال: \"دَعْهُ (^٣) الحياء من الإيمان\" (^٤).\n_________\n(^١) معاذ بن المثنى بن معاذ بن معاذ العنبري البصري.\n(^٢) عبد الله بن مسلمة بن قعنب القعنبِي.\n(^٣) في (ط): \"فإن الحياء من الإيمان\".\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها … =\n⦗١٠٤⦘ = (١/ ٦٣ ح ٥٩) من طريق أبي بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب كلهم عن ابن عيينة به.\nفائدة الاستخراج:\nقوله في الحديث: \"دعه\" ليست في روية مسلم.","vol":"1","page":103},{"text":"٤٢ - حَدثنا عيْسى بن جَعفر الوَرَّاقُ (^١)، حدثنا شَبَابَةُ (^٢)، ح\nوحَدثنا يونُس بن حَبيب، حدثنا أبو دَاود (^٣)، ح\nوحَدثنا أبو قلابة (^٤)، حدثنا\n⦗١٠٥⦘ بشر بن عمر (^٥)، ح\nوحَدثنا (^٦) محمد بن إسمْاعيلَ المكي (^٧)، حدثنا عَفَّان (^٨)، قالوا: حدثنا شُعْبَةُ، عن قتادة (^٩)، عَن أبي السَّوَّار العدَوي (^١٠)، عن عمْران بن حُصَين،\n⦗١٠٦⦘ أَنَّ النبِي ﷺ قال: \"الحياء لا يأتي إلا بخير\".\nقال بُشَير بن كَعْبٍ (^١١): إن في الحكمةِ أنّ مِن الحياء وَقارٌ، ومِن الحياء ضَعْفٌ (^١٢)، قال عمْرانُ: أُحَدِّثُكَ عَن رَسُول الله ﷺ وَتُحَدِّثُنِي عن الصحيفةِ؟ (^١٣).\n⦗١٠٧⦘ زادَ عفَّانُ: لا أحَدِّثك حَديثًا أبدًا.\n_________\n(^١) البغدادي، أبو موسى الصفدي، (٢٧٢ هـ) ذكره ابن حبان في الثقات، وقال ابن المنادي: \" كان من أفاضل الناس وشجعان المجاهدين، مع ورع، وعقل، ومعرفة وحديث كثير عال وصدق وفضل\" ووثقه الذهبي في \"تاريخ الإسلام\".\nانظر: الثقات لابن حبان (٨/ ٤٩٦)، تاريخ بغداد (١١/ ١٦٨)، طبقات الحنابلة لابن أبي يعلى (١/ ٢٤٧)، سير أعلام النبلاء (١٣/ ١٤٤)، وتاريخ الإسلام للذهبي (٢٠/ ٤١٠) حوادث سنة ٢٦١ - ٢٨٠.\n(^٢) بن سوَّار المدائنِي، مولى بنِي فزارة.\n(^٣) الطيالسي، سليمان بن داود بن الجارود البصري، والحديث في مسنده (ص ١١٤).\n(^٤) الرَّقاشي -بفتح الراء، وتخفيف القاف، ثم معجمة- عبد الملك بن محمد بن عبد الله بن محمد البصري، توفي سنة (٢٧٦ هـ). التقريب (٤٢١٠).\nوثقه أبو داود، وقال الدارقطنِي: \"صدوق، كثير الخطأ في الأسانيد والمتون، لا يحتج بما ينفرد به\"، ووصفه ابن جرير الطبري بالحفظ، وذكره ابن حبان في الثقات وقال: \"كان يحفظ أكثر حديثه\". ووثقه مسلمة وقال: \"يحفظ حديث شعبة كما يحفظ السورة\".\nوذكر ابن خزيمة أنه اختلط لما خرج إلى بغداد، ونقل الذهبيِ عن الدارقطنِي أيضًا قوله: \"كثير الوهم لا يحتج به\"، وقال في الكاشف: \"صدوق، يخطئ\". وقال الحافظ: =\n⦗١٠٥⦘ = \"صدوق يخطئ، تغير حفظه لما سكن بغداد\".\nقال الآبناسي: \"من سمع منه بالبصرة قبل أن يخرج إلى بغداد فسماعه صحيح، ومن سمع منه ببغداد فهو بعد الاختلاط، أو مشكوكٌ فيه\"، ولم أجد أحدًا ذكر المصنِّف فيمن روى عنه قبل الاختلاط أو بعده، وأبو قلابة لم ينفرد هنا بالحديث؛ إضافة إلى كون هذا الحديث من حديث شعبة وقد كان يحفظه كما يحفظ السورة كما سبق نقله عن مسلمة.\nانظر: الثقات لابن حبان (٨/ ٣١٩)، سؤالات الحكم للدارقطنِي (١٣١ ح ١٥٠)، تاريخ بعداد للخطيب (١٠/ ٤٢٦)، الميزان (٢/ ٦٦٣)، والكاشف (١/ ٦٦٩) للذهبِي، تهذيب التهذيب (٦/ ٣٢٧)، والتقريب لابن حجر (٤٢١٠)، الكواكب النيرات لابن الكيال (ص: ٣٠٤).\n(^٥) ابن الحكم الزهرانِي، أبو محمد البصري.\n(^٦) سقطت الواو من (م).\n(^٧) الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٨) ابن مسلم الصفَّار الباهلي.\n(^٩) ابن دعامة السدوسي، ثقة، مدلس -كما سبق في ح (١٧) - وهذا من رواية شعبة عنه، إضافة إلى أنه قد صرَّح بالتحديث في مسند أبي داود الطيالسي، وسبق تخريجه منه.\n(^١٠) البصري، قيل اسمه: حسان بن حُريث، وقيل: حُريث بن حسان، وقيل: حُريف بالفاء، وقيل: منقذ، وقيل: حُجير بن الربيع العدوي. تهذيب الكمال (٣٣/ ٣٩٢). =\n⦗١٠٦⦘ = فتبين من هذا أنه مختلفٌ في اسمه، والذي في الكنى للإمام مسلم، والكنى للنسائي -كما في تهذيب التهذيب لابن حجر- والمقتنى للذهبِي أن اسمه: حسان بن حُريث، بخلاف الروايتين الآتيتين -وإسنادهما صحيح- أن اسمه: حُجَير بن الربيع وسيأتي الكلام فيه، ولم أقف على ما يشهد لبقية الأقوال.\nانظر: الكنى والأسماء للإمام مسلم (١/ ٤١٠)، المقتنى في سرد الكنى للذهبِي (١/ ٢٩٩) تهذيب التهذيب لابن حجر (١٢/ ١١٠).\n(^١١) بُشَير -مصغَّر- بن كعب بن أبي الحميري العدوي، أبو أيوب البصري، من بنِي عدي بن عبد مناة بن أدّ \"ثقة مخضرم\" انظر: التقريب (٧٢٩)، تهذيب الكمال (٤/ ١٨٤).\n(^١٢) كذا بالرفع -وقار وضعف- في جميع النسخ، ورواية الصحيحين بالنصب، والله أعلم.\n(^١٣) أخرجه البخاري في صحيحه -كتاب الأدب- باب الحياء (الفتح ١٠/ ٥٣٧ ح ٦١١٧)، ومسلم في كتاب الإيمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها … (١/ ٦٤ ح ٦٠) كلاهما من طريق شعبة بن الحجاج عن قتادة به، ولعل المراد بالصحيفة المذكورة الإشارة إلى أن ذلك مأخوذ من أهل الكتاب.\nقال الحافظ: \"وقد ذكر مسلم في مقدمة صحيحه لبُشير بن كعب هذا قصة مع ابن عباس تُشعِر بأنه كان يتساهل في الأخذ عن كل من لقيه\". فتح الباري (١٠/ ٥٣٩) فائدة الاستخراج:\n١ - نسب المصنِّف أبا السَّوَّار، وجاء في رواية مسلم مهملًا. =\n⦗١٠٧⦘ = ٢ - زيادة عفان في آخر الحديث ليست في رواية مسلم.","vol":"1","page":104},{"text":"٤٣ - حدثنا عيْسى بن أحمَدَ البَلخي (^١)، أخبرنا النَّضْر بن شُمَيل، أخبرنا أبو نَعَامَة العَدَويُّ (^٢)، قال: سمعتُ حُجَيرَ بن الرَّبيع العَدَوي (^٣) قال:\n⦗١٠٨⦘ قالَ (* لي *) (^٤) عمْرانُ بن الحُصَينِ: \"انطلِق إلى قومك فإن أجمعَ ما يكونون عندَ العصْرِ؛ فقُم قائمًا وَقل: أرْسَلنِي عمْرانُ بن حُصَين (^٥) صاحبُ رَسُول الله ﷺ يَقْرأ عليكم السلام ورحمَة الله، ويَحلف لكم باللهِ الذي لا إله إلا (^٦) هو لأَن أكون عَبْدًا حَبَشِيًّا مُجَدَّعًا (^٧)، أرْعَى أعْنُزًا حَضَنيَّاتٍ (^٨) في رأس جَبلٍ، أحَبُ إليَّ من أَن أَرْميَ في واحدٍ من\n⦗١٠٩⦘ الفريقينِ بسهْمٍ أخْطأ أو أصَابَ (^٩)، قال: وسَمِعْتُ رسولَ الله ﷺ قال: \"الحياء خَيرٌ كُلُّه\".\nقال بُشَير بن كعبٍ: منهُ ضَعْفٌ، وَمنه وَقارٌ لله. فقال: يا حُجَير مَنْ هَذا؟ قلتُ: بُشَير بن كعب، وَلَيْس به بَأسٌ، منَّا (^١٠). قال: أتسْمَعُنِي أُحدِّثه عن رسولِ الله ﷺ وَيزعُمُ أنه ضَعْف (^١١)؟! لا أحدِّثكم حَديثًا اليوم (^١٢).\n_________\n(^١) عيسى بن أحمد بن وردان العسقلانِي، أبو يحيى البلخي.\n(^٢) عمرو بن عيسى بن سُويد بن هُبيرة البصري، وثقه الجمهور، وقال الإمام أحمد: \"ثقة إلا أنه اختلط قبل موته\". وقال ابن حجر: صدوق اختلط. ولم يذكر صاحب الكواكب النيرات ولا غيره من روى عنه قبل الاختلاط أو بعده، وقد توبع.\nانظر: الجرح والتعديل (٦/ ٢٥١)، الكواكب النيرات لابن الكيال (ص: ٣٥٧)، التقريب (٥٩٨٩).\n(^٣) حُجَير: بالتصغير، يقال: إنه أبو السَّوَّار العدوي. كذا قال المزي وتبعه ابن حجر في التهذيب وتقريبه، وقال في الفتح: \"اسمه حُريث على الصحيح\".\nوذهب الإمام مسلم إلى أنَّ اسمه: حسان بن حريث العدوي.\nانظر: الكنى والأسماء للإمام مسلم (١/ ٤١٠)، تهذيب الكمال للمزي (٥/ ٤٧٧)، تهذيب التهذيب (٢/ ١٩٩)، وفتح الباري لابن حجر (١٠/ ٥٣٨)، التقريب (١١٤٧).\nوصرَّح باسمه: حُجير في الرواية التالية، رقم ٤٤. قال الحافظ المزي ما ملخَّصه: \"اختلف على أبي نعامة العدوي في هذا الحديث فرواه النضر بن شميل، ويزيد بن الربيع عنه عن حجير بن الربيع، ورواه روح بن عبادة ويوسف بن يعقوب الضبعي وقتادة وخالد بن رباح الهذلي، وقرة بن خالد السدوسي عنه عن أبي السوَّار العدوي، =\n⦗١٠٨⦘ = ورواه أبو عاصم النبيل، وروح بن عبادة، ومكي بن إبراهيم عنه قال: حدثنا أبو السوَّار واسمه حُجير بن الربيع\".\nفالظاهر -مما هنا ومما في كلام المزي- أن كنية هذا الراوي أبو السوَّار، واسمه: حُجَير بن الربيع ويفهم هذا من تصرُّف أبي عوانة رحمه الله تعالى حيث أورده في السند الأول (ح: ٤٢) بالكنية وفي السند الثانِي (ح: ٤٣) بالاسم، وفي السند الثالث (ح: ٤٤) بالكنية مفسَّرة بالاسم.\nوعليه فالاختلاف غير مؤثرٍ لأن مآل هذه الأقوال ترجع إلى ذات واحدة.\n(^٤) سقطت من (م) و(ك).\n(^٥) في (م): \"الحصين\" بزيادة \"أل\" التعريف، وفي (ط) بدون \"أل\" في الموضعين.\n(^٦) سقطت من (م) أداة الاستثناء: \"إلا\".\n(^٧) مجدَّعًا أي: مقطَّع الأعضاء. النهاية لابن الأثير (١/ ٢٤٧).\n(^٨) قال في النهاية: \"الحضنيات: منسوبة إلى حَضَن -بالتحريك-، وهو جبل بأعالي نجد\"، وقال ابن منظور: \"الأعنز الحَضَنية: ضربٌ شديد السواد، وضربٌ شديد الحمرة، قال الليث: كأنها نُسبت إلى حَضَن، وهو جبل بِقُّلَّةِ نجدٍ، معروف\".\nانظر: النهاية لابن الأثير (١/ ٤٠١)، لسان العرب (٣/ ٢٢١).\n(^٩) يشير ﵁ إلى الفتنة التي حدثت بين الصحابة، وفي ترجمته في الإصابة (٤/ ٧٠٦) أنه كان قد اعتزل الفتنة فلم يقاتل فيها.\n(^١٠) قال النووي: \"معناه: ليس هو ممن يتهم بنفاقٍ أو زندقةٍ أو بدعةٍ أو غيرها مما يخالف به أهل الاستقامة والله أعلم\". شرح مسلم (٢/ ٨)، ومِنَّا: أي من قبيلتنا بنِي عدي، من حِمير.\n(^١١) هذا الاستفهام إنكاري؛ كما توضحه الروايات الأخرى.\n(^١٢) أخرجه مسلم في كتاب الإيمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها (١/ ٦٤ ح ٦١).\nفائدة الاستخراج:\nأحال مسلم لفظ الحديث على ما قبله ولم يذكره، وذكره المصنِّف.","vol":"1","page":107},{"text":"٤٤ - حَدثنا أبو أَمَيَّة، حدثنا أبو عاصم (^١)، ورَوْح (^٢)، ومكي (^٣)،\n⦗١١٠⦘ قالوا: حدثنا أبو نَعَامة، ح\nوحَدثنا عَباسُ، حدثنا روح، قال (^٤): حدثنا أبو نَعامة، حدثنا أبو السَّوَّار -واسْمُهُ حُجَير بن الرَبيع العدويُّ- قال: سمعت عمْران بن حُصَين قال: سمعتُ رسولَ الله ﷺ يَعنِي (^٥) يقول: \"الحياء خيرٌ كلّهُ\".\nقال: فَقال رجل (^٦): إنَّ في الحكمَةِ مكتوبٌ: إِنّ مِنْهُ وَقارٌ، وَمنه ضَعْفٌ، فَقالَ: لا أُرِيكُم (^٧) أُحَدِّثكم عن رَسولِ الله ﷺ وَتُحَدِّثوني عَن الصُّحُفِ؟! لا أحدِّثكم اليومَ بحديثٍ (^٨).\n⦗١١١⦘ وَهذا لَفظُ أبي أُمَيَّة.\n_________\n(^١) الضحاك بن مخلد النبيل. تهذيب الكمال (٥/ ٤٨٠).\n(^٢) ابن عبادة بن العلاء القيسي، أبو محمد البصري.\n(^٣) ابن إبراهيم بن بشير التميمي، أبو السكن البلخي.\n(^٤) في الأصل و(م): \"قالوا\"، والمثبت من (ط).\n(^٥) كذا في الأصل، وليست كلمة \"يعني\" في (م) و(ط).\n(^٦) هو: بُشير بن كعب كما في الحديث الذي قبله.\n(^٧) أي: لا أرى لكم هذا الرأي، ولا أُشير عليكم بأن تحدِّثوني عن الصحف حينما أحدِّثكم عن رسول الله ﷺ. قال بعض المفسِّرين في قوله تعالى: ﴿قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَى …﴾ [سورة غافر- الآية ٢٩] أي: ما أُشير عليكم إلا بما أرى لنفسي.\nانظر: الجامع لأحكام القرآن للقرطبِي (١٥/ ٣١٠)، تفسير ابن كثير (٤/ ٨٥).\n(^٨) لم أجده هكذا -ببيان اسم أبي السوَّار- عند غير أبي عوانة، وإسناده صحيح كما تقدم في الحديث الذي قبله، وعزاه المزي إلى أبي عوانة وحده والله أعلم.\nانظر: تهذيب الكمال (٥/ ٤٨٠).\nفائدة الاستخراج:\nرواية المصنِّف هذه أفادت أنَّ أبا السوار هو حجير بن الربيع العدوي، وقد جاء عند مسلم في إسنادين أحدهما بكنيته، والآخر باسمه، وكان الإمام مسلمًا كان يرى أنهما اثنان لأنه ذهب إلى أن أبا السوَّار اسمه حسان بن حريث العدوي كما سبق الكلام =\n⦗١١١⦘ = عليه قريبًا في ح (٤٣).","vol":"1","page":109},{"text":"٤٥ - حدثنا أبو عبيد الله الورَّاق (^١)، وإبراهيم بن مرزوق (^٢)، وأبو الأزهر (^٣) قالوا: حدثنا أبو عَامر العَقَدي (^٤)، حدثنا عبد العزيز بن محمد (^٥)، ح\nوحَدثنا محمد بن عبد الله بن عبد الحكم (^٦)، حَدثنِي أبو زرْعة -يَعْني: وَهْبَ الله، وهو: ابن راشد (^٧) -،\n⦗١١٢⦘ حدثنا حَيوةُ (^٨) كلاهما (^٩) عَنْ يَزيدَ بن الهادِ (^١٠)، عن محمد بن إبراهِيمَ (^١١)، عن عامر بن سعدٍ (^١٢)، عن العَباس بن عبد المطلب ﷺ قال: قال رسول الله ﷺ: \"ذاقَ طَعمَ الإيمان من رضيَ باللهِ ربًّا، وَبالإسْلامِ دينًا، وبمحمد رسُولًا\" (^١٣).\n_________\n(^١) حماد بن الحسن بن عنبسة النهشلي البصري.\n(^٢) ابن دينار الأموي، أبو جعفر البصري، نزيل مصر.\n(^٣) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٤) العَقَدي -بفتح العين المهملة والقاف، وفي آخرها الدال المهملة- نسبة إلى بطن من بَجِيلة، قاله السمعانِي، ونسب إلى الخليل بن أحمد \"صاحب العين\" أنه قال: نسبة إلى بطنٍ من قيس، ورجَّحه الزبيدي. والمنسوب إليه هنا هو: عبد الملك بن عمرو القيسي البصري.\nانظر الأنساب للسمعانِي (٩/ ١٥)، تاج العروس للزبيدي (٢/ ٤٢٧).\n(^٥) الدراوردي، فيه كلام يسير، قد مضت ترجمته في الحديث (٢٨) وقد توبع هنا أيضًا.\n(^٦) ابن أَعْيَن المصري، أبو عبد الله الفقيه.\n(^٧) في (ط) جاءت العبارة هكذا: \"يعنِي: وهب الله بن راشد\".\nوهو: وهب الله بن راشد المؤذن الحَجْري المصري، توفي سنة (٢١١ هـ).\nوالحَجْري: بفتح الحاء المهملة، وسكون الجيم، وفي آخرها الراء، نسبة إلى ثلاث قبائل اسم كل واحدة \"حَجْر\": حَجْر رُعين، وحَجْر حمير، وحَجْر الأزد، وهذا من حَجْر رُعين. الأنساب للسمعانِي (٤/ ٦٦) مختصرًا. =\n⦗١١٢⦘ = قال أبو حاتم: \"محله الصدق\"، وذكره ابن حبان في الثقات وقال: \"يخطئ\"، وقال الذهبِي: \"غمزه ابن أبي مريم\"، عقَّب الحافظ بقوله: \"لعله يريد بذلك ما رواه ابن يونس عن غيلان، عن أحمد بن سعيد بن أبي مريم قال: نهانِي عمي عن الكتابة عن أبي زرعة المؤذن\". ولعل النهي لكونه كان يخطئ كما ذكر ابن حبان، وهو متابعٌ هنا، تابعه العقدي عن الدراوردي عن يزيد بن الهاد، وهو يرويه عن حيوة عن يزيد بن الهاد، فهي متابعة قاصرة.\nانظر: الجرح والتعديل (٩/ ٢٧)، الثقات لابن حبان (٩/ ٢٢٨)، لسان الميزان لابن حجر (٦/ ٢٣٥).\n(^٨) ابن شُريح بن صفوان التُّجَيبِي، أبو زرعة المصري الفقيه.\n(^٩) في (ط): \"جميعًا\".\n(^١٠) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدنِي.\n(^١١) ابن الحارث بن خالد التيمي، أبو عبد الله المدنِي.\n(^١٢) في (ط): \"عباس بن سعد\"، وتصويب في الهامش هكذا: \"ص عامر بن سعد\".\nوهو: عامر بن سعد بن أبي وقاص الزهري المدنِي.\n(^١٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من رضي بالله ربًّا، وبالإسلام دينا، وبمحمد ﷺ رسولا (١/ ٦٢ ح ٥٦) من طريق ابن أبي عمر العدنِي، وبشر بن الحكم كلاهما عن الدراوردي به. =\n⦗١١٣⦘ = فائدة الاستخراج:\nقرن المصنِّف إسناد حيوة بن شريح مع إسناد الدراوردي -وهو متكلَّمٌ فيه- ورواية مسلم من طريق الدراوردي وحده.","vol":"1","page":111},{"text":"٤٦ - حدثنا أيوبُ بن إسْحاق بن سافري، وَموسى بن سَعيد الدَّنْداني (^١) قالا: حدثنا أحمد بن حَنبل (^٢)، حدثنا الشافعيُّ، حدثنا عبد العزيز بن محمد بإسْنَاده مثلَه (^٣).\nقال أبو عامر العَقَديُّ في حديثهِ أنه سمعَ رسولَ الله ﷺ يَقول بمثلِهِ.\n_________\n(^١) الدَّنْدَانِي: بمهملتين مفتوحتين، ونونين الأولى ساكنة، أبو بكر الطرسوسي. ضبطه السمعانِي ولم يذكر النسبة إلى أين؟! وكذا في اللباب لابن الأثير، وتحريره للسيوطي، وذكر الشيخ المعلمي في حاشية الأنساب نقلًا عن ابن منده أنَّ الدندانِي لقب وليس نسبة، وذكره ابن الجوزي في الألقاب، والله أعلم. وثَّقه النسائي، وقال الذهبي وابن حجر: \"صدوق\".\nانظر: الأنساب للسمعانِي (٥/ ٣٤٦)، كشف النقاب لابن الجوزي (١/ ١٩٦)، اللباب لابن الأثير (١/ ٥١٠)، تهذيب الكمال (٢٩/ ٧٠)، الكاشف للذهبِي (٢/ ٣٠٤)، لب اللباب للسيوطي (١/ ٣٢٤)، التقريب (٦٩٦٧).\n(^٢) وهو في المسند (١/ ٢٠٨).\n(^٣) أخرجه ابن منده في الإيمان (١/ ٢٤٩ - ٢٥٠) من طريق الحميدي، وبشر بن عمر العبدي، وابن أبي عمر العدنِي ثلاثتهم عن الدراوردي، عن يزيد بن الهاد به.\nوأخرجه أيضًا من طريق الليث بن سعد، عن يزيد بن الهاد به.","vol":"1","page":113},{"text":"٤٧ - حدثنا محمد بن يحيى (^١)،\n⦗١١٤⦘ حدثنا وَهبُ بن جَرير (^٢)، حدثنا شعبةُ، ح\nوَحَدثنا يوسف بن مُسَلَّم، حدثنا حجاج (^٣)، حَدثنِي شعبَةُ، قال سمعتُ قتادَةَ يُحَدَّث عن أنس بن مالك (^٤) قال: قال رسولُ الله ﷺ: \"ثلاثٌ مَن كُنَّ فيه وَجد طعمَ الإيمان: يُحب المرْءَ لا يُحبه إلا لله (^٥)، ومَن كان الله ورسولهُ أحبَّ إليه ممَّا سواهما، ومَن كان أن يُلقَى في النار أحَبَّ إليه مِن أن (^٦) يرْجع إلى الكفر بعدَ إِذْ أنقَذَهُ الله منه\" (^٧).\n_________\n(^١) يروي عن وهب بن جرير اثنان محمد بن يحيى، الأول: الذهلي، والآخر: محمد بن =\n⦗١١٤⦘ = يحيى بن عبد الكريم الأزدي، أبو عبد الله بن أبي حاتم البصري. وذكر المزي أبا عوانة في الرواة عن الذهلي ولم يذكره في الآخر ولا يستلزم ذلك أنه لم يرو عنه، ولم يتبين لي من هو المراد، وفيما وقفت عليه: روايات المصنِّف عن الذهلي، وعلى كلٍّ هما ثقتان.\n(^٢) ابن حازم بن زيد الأزدي.\n(^٣) حجاج بن محمد المصِّيصي، أبو محمد الأعور، توفي سنة (٢٠٦ هـ).\nثقة اختلط في آخر عمره، وذكر الحافظ ابن حجر -في ترجمة سنيد المصِّيصي- عن أبي بكر الخلال أن الإمام أحمد كان يرى أن أحاديث الناس عن حجَّاج صحاحٌ إلا ما روى سُنيد. ومع هذا فقد تابعه وهب بن جرير عن شعبة هنا، وتابعه غندر عند مسلم.\nانظر: تهذيب الكمال (٥/ ٤٥٦)، تهذيب التهذيب (٤/ ٢٢١).\n(^٤) في (ط): \"عن أنس\" فقط.\n(^٥) في (م): \"إلا الله\"، وهو خطأ.\n(^٦) في (م): \"من لا\"، وهو خطأ.\n(^٧) أخرجه البخاري في صحيحه -كتاب الإيمان- باب من كره أن يعود في الكفر … (الفتح ١/ ٩١ ح ٢١) من طريق سليمان بن حرب عن شعبة به. =\n⦗١١٥⦘ = وأخرجه مسلم في كتاب الإيمان -باب بيان خصال من اتصف بهن وجد حلاوة الإيمان (١/ ٦٦ ح ٦٨) من طريق محمد بن جعفر عن شعبة به مع اختلاف يسير مع ألفاظ المصنِّف.","vol":"1","page":113},{"text":"٤٨ - حَدثنا أبو جَعفر الدارمي (^١)، حدثنا سليمانُ بن حَرب (^٢)، ح\nوحَدثنا جَعفر الصائغُ (^٣)، حدثنا عَفَّان (^٤)، قالا: حدثنا حماد (^٥)، ح\nوحَدثنا الرَّبيعُ بن سليمان، حدثنا أسد بن موسى (^٦)، حدثنا حمَاد، عن ثابتٍ (^٧)، عَن أنسٍ، قال: قال رسولُ الله ﷺ: \"ثلاثٌ مَن كُنَّ فيه وَجَد حلاوةَ الإيمان: مَنْ كان الله وَرسُولُهُ أحبَّ إليهِ ممَّا\n⦗١١٦⦘ سواهما، وَمَنْ أحب عبدًا لا يُحبه إلا لله (^٨)، وَمَنْ أَنْ يُلْقَى في النار أحبُّ إليه من أن يَعُودَ يهوديًّا أو نصْرانيًّا\". قال أسد: \"من أن يرجع إلى الشرك\" (^٩).\n_________\n(^١) أحمد بن سعيد بن صخر السرخسي.\n(^٢) ابن بَجيل الأزدي الواشحي، أبو أيوب البصري، قاضي مكة.\n(^٣) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي، والصائغ -بفتح الصاد المهملة كسر الياء المثناة من تحتها وفي آخرها غين معجمة- نسبة إلى الصياغة.\nانظر اللباب (٢/ ٢٣٢).\n(^٤) ابن مسلم بن عبد الله الصفَّار الباهلي. قال المزي: \"عفَّان لا يروي عن حماد بن زيد إلا وينسبه وقد يروي عن حماد بن سلمة فلا ينسبه\". تهذيب الكمال (٧/ ٢٦٩).\n(^٥) ابن سلمة بن دينار البصري، أبو سلمة، أثبت الناس في ثابت. تهذيب الكمال (٧/ ٢٦٢).\n(^٦) الأموي، الملقَّب بأسد السنَّة.\n(^٧) ابن أسلم البنانِي، أبو محمد البصري، من أثبت الناس في أنس، صحبه أربعين عامًا.\nتهذيب الكمال (٤/ ٣٤٨).\n(^٨) في (م): \"إلا الله\" وهو سهو.\n(^٩) أخرجه مسلم في كتاب الإيمان -باب بيان خصال من اتصف بهن وجد حلاوة الإيمان (١/ ٦٧ ح ٦٨) من طريق النضر بن شميل عن حماد، ولفظه كلفظ عفان وسليمان بن حرب.\nفائدة الاستخراج:\nذكر مسلم بعض لفظ الحديث، وأحال باقيه على ما قبله، وذكر المصنِّف لفظ الحديث كاملًا.","vol":"1","page":115},{"text":"٤٩ - حَدثنا أبو داود الحرَّانِي (^١)، حدثنا علي بن عبد الله (^٢)، حدثنا سفيان (^٣)، حدثنا هشام بن عروة (^٤) قال: سمعتُ أبي يخبر عن سفيان بن عبد الله الثقفي قال: \"قلتُ: يا رسُولَ الله، قل لي في الإسلام قوْلًا لا أسْأل أحدًا عنه بَعدُ (^٥)، قال: قل: آمنتُ بالله، ثم اسْتَقم\" (^٦).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم الحرانِي الحافظ.\n(^٢) هو الإمام علي بن المدينِي.\n(^٣) ابن عيينة.\n(^٤) ابن الزبير بن العوام الأسدي.\n(^٥) سقطت من (م) كلمة: \"بعد\"، وفي (ط): \"بعدك\" وهو لفظ مسلم.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب جامع أوصاف الإيمان (١/ ٦٥ ح ٦٢) من طريق ابن نمير، وجرير، وأبي أسامة كلهم عن هشام بن عروة به. =\n⦗١١٧⦘ = فائدة الاستخراج:\nلم أجده من حديث ابن عيينة عن هشام بن عروة إلا عند أبي عوانة، وابن عيينة أشهر الرواة عن هشام، وهذا من فوائد الاستخراج.","vol":"1","page":116},{"text":"٥٠ - حدثَنا أحمَدُ بن الفَضل العسْقلانِي (^١)، حدثنا آدَمُ (^٢) ح\nوحَدثنا أبو أُمَيةَ، حدثنا يحيى بن إسْحاق السَّالحينِي، ح\nوَحَدثنِي عمر بن حَفصٍ السَّدوسي (^٣)، حدثنا عاصم (^٤)، قالوا:\n⦗١١٩⦘ حدثنا الليثُ بن سَعد، حدثنا يزيدُ بن أبي حَبيب (^٥)، عن أبي الخير (^٦)، عَن\n⦗١٢٠⦘ عبد الله بن عَمرو: \"أنَّ رجُلًا (^٧) سأل رسولَ الله ﷺ: أي الإسلام خَيْرٌ؟ قال: تُطعم الطَّعامَ، وَتَقرأ السلامَ عَلَى مَنْ عَرفْتَ وَمَن لا تعرفُ\" (^٨).\n_________\n(^١) في (ط) زيادة: \"بها\"، أي: حدَّثهم بعسقلان، وأحمد بن الفضل هذا ذكره ابن أبي حاتم ولم يذكر فيه جرحًا وقال: \"كتبنا عنه\"، وقال ابن حزم: \"مجهول\".\nوأما عسقلان -بفتح أوله، وسكون ثانيه ثم قاف وآخره نون- فهي مدينة بالشام من أعمال فلسطين على ساحل البحر بين غزة وبيت جِبرين، ويقال لها: عروس الشام.\nوعسقلان أيضًا: قرية من قرى بلخ أو محلة من محالها. ولم يتبين لي أيهما المقصود في الإسناد، ولعل النسبة إلى الأولى لأن شيخه يُنسب إلى عسقلان الشام كما قال السمعانِي، والله أعلم.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٦٧)، الأنساب للسمعانِي (٨/ ٤٤٩)، معجم البلدان لياقوت (٤/ ١٣٧ - ١٣٨)، لسان الميزان لابن حجر (١/ ٢٤٧).\n(^٢) آدم بن أبي إياس (عبد الرحمن) بن محمد الخراسانِي المروزي، أبو الحسن العسقلانِي.\n(^٣) أبو بكر، ذكره ابن حبان في الثقات، وترجم له الخطيب وقال: \"كان ثقة\"، وذكره الذهبِي في السير عرضًا في ترجمة صالح جزرة فيمن مات سنة (٢٩٣ هـ).\nانظر: الثقات لابن حبان (٨/ ٤٤٧)، تاريخ بغداد للخطيب (١١/ ٢١٦)، سير أعلام النبلاء للذهبِي (١٤/ ٣٢).\n(^٤) ابن علي ابن عاصم بن صهيب الواسطي القرشي التيمي مولاهم، توفي سنة (٢٢١ هـ) من شيوخ الإمام البخاري في الصحيح، فقد أخرج له قليلًا. =\n⦗١١٨⦘ = قال عنه ابن سعد: \"كان ثقة، وليس بالمعروف بالحديث، ويكثر الخطأ فيما حدَّث\"، وقال ابن معين مرة: \"أصبح عاصم بن علي سيِّد الناس\".\nوقال ابن نمير: \"يصدق، وليس بصاحب حديث، ولولا ما قام به ما كُتِب عنه حرف واحد\".\nوقال الإمام أحمد: \"حديثه حديث مقارب حديث أهل الصدق، ما أقل الخطأ فيه\"، وقال أيضًا: \"قد عرض عليَّ حديثه، فرأيت حديثًا صحيحًا\"، وقال مرة: \"صحيح الحديث، قليل الغلط ما كان أصح حديثه، وكان إن شاء الله صدوقًا\"، وقال المرُّوذي: \"سألته عن عاصم بن علي فقلت إن يحيى بن معين قال: كلُّ عاصم في الدنيا ضعيف فقال: ما أعلم منه إلا خيرًا، كان حديثه صحيحًا، حديث شعبة والمسعودي ما كان أصحها\".\nووثقه العجلي، وابن قانع، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات.\nوذكر له ابن عدي ثلاثة أحاديث ثم قال: \"لا أعرف له شيئًا منكرًا في رواياته إلا هذه الأحاديث التي ذكرتها، وقد حدثنا عنه جماعة فلم أر بحديثه بأسًا إلا فيما ذكرت، وقد ضعفه ابن معين، وصدَّقه أحمد بن حنبل\"، وقال الدارقطنِي: \"صدوق\".\nوقد ضعفه ابن معين مرة، وقال مرة: \"ليس بشيء\"، ومرة قال: \"كذاب ابن كذاب\" ووهَّى الحافظ ابن حجر هذه الرواية في التهذيب، وعن الغلأبي قال: \"سألت ابن معين عن عاصم بن علي فذَمَّه واتهمه\"، وعن الحسين بن فهم قال: \"ثلاثة أبيات كانت عند ابن معين من أشرّ قوم المحبَّر بن قحذم وولده، وعلي بن عاصم وولده، وآل أبي أويس كلهم كانوا عنده ضعافًا جدًّا\".\nوذكر الحافظ ابن رجب هذا قاعدةً عند ابن معين ثم قال: \"عاصم كان ابن معين يذمُّه، ومرة قال: كذاب بن كذاب، وكان أحمد يوثقه ويقول: هو صحيح الحديث، قليل الغلط، وقال أيضًا: هو أصح حديثًا من أبيه\".\nوضعفه النسائي أيضًا، وذكره العقيلي، وابن شاهين، وابن الجوزي في الضعفاء =\n⦗١١٩⦘ = معتمدين على تضعيف ابن معين له.\nوأما الذهبِي فقد صدَّقه في معظم كتبه، ورمز له \"صح\" في الميزان، ووثقه في تذكرة الحفاظ، وديوان الضعفاء، وقال في الكاشف: \"ثقة مكثر، لكن ضعفه ابن معين، وأورد له ابن عدي أحاديث منكرة\".\nوقال الحافظ ابن حجر: \"صدقٌ، ربما وهم\"، وقال ابن العماد الحنبلي: \"ثقة حجة\".\nولعل قول الحافظ ابن حجر فيه هو أعدل الأقوال، فابن معين والنسائي متشدِّدان، ولم يضعفه غيرهما، ومن ذكره في الضعفاء فقد تبع فيه ابن معين، والله أعلم.\nوقد روى عنه من الأئمة: الإمام أحمد، والبخاري، والدارمي، وأبو حاتم وغيرهم.\nانظر: طبقات ابن سعد (٧/ ٣١٦)، سؤالات ابن الجنيد (ص: ٣٨٣)، معرفة الرجال لابن محرز (٢/ ٢٢٦)، العلل رواية المرُّوذي (ص: ١٢٩)، الجامع في العلل ومعرفة الرجال (١/ ١٩٣)، سؤالات أبي داود للآجري (ص: ٣٢٢)، الثقات للعجلي (٢/ ٩) الضعفاء للعقيلي (٣/ ٣٣٧)، الجرح والتعديل لابن أبي حاتم (٦/ ٣٤٨)، الثقات لابن حبان (٧/ ٢٥٧)، الكامل لابن عدي (٥/ ١٨٧٥)، سؤالات الحكم للدارقطنِي (ص: ٢٥٥)، الضعفاء والمتروكين لابن شاهين (ص: ١٤٨)، الضعفاء لابن الجوزي (٢/ ١٠)، تاريخ بغداد للخطيب (١٢/ ٢٤٧)، تهذيب الكمال للمزي (١٣/ ٥٠٨)، السير (٩/ ٢٦٢)، وتذكرة الحفاظ (١/ ٣٩٧)، والكاشف (١/ ٥٢٠)، والمغنِي في الضعفاء (١/ ٣٢١)، وديوان الضعفاء (ص: ٢٠٣)، والميزان للذهبِي (٢/ ٣٥٤) شرح علل الترمذي لابن رجب (٢/ ٨٨٠ - ٨٨٢)، تهذيب التهذيب (٥/ ٤٦)، وهدي الساري (ص: ٤٣٢)، والتقريب لابن حجر (٣٠٦٧)، شذرات الذهب لابن العماد (٢/ ٤٨).\n(^٥) أبو رجاء المصري، واسم أبي حبيب: سويد.\n(^٦) مرثد بن عبد الله اليَزَنِي.\n(^٧) قال الحافظ: \"لم أعرف اسمه، وقيل: إنه أبو ذر، وفي صحيح ابن حبان أنه هانِي بن يزيد والد شريح سأل عن معنى ذلك فأجيب بنحو ذلك\". الفتح (١/ ٧٢).\n(^٨) أخرجه البخاري في صحيحه -كتاب الإيمان- باب إطعام الطعام من الإسلام (الفتح ١/ ٧١ ح ١٢)، ومسلم في كتاب الإيمان -باب بيان تفاضل الإسلام وأي أموره أفضل (١/ ٦٥ ح ٦٣) كلاهما من طريق الليث بن سعد به. ولفظ مسلم: \"ومن لم تعرف\".\nفائدة الاستخراج:\nنسب المصنِّف \"الليث\" إلى أبيه، وورد عند مسلم مهملًا.","vol":"1","page":117},{"text":"٥١ - حدثنا يُوسف بن مُسَلَّم، حدثنا حَجاج (^١)، ح\nوحَدثنا علي بن حرْب، حدثنا مكي (^٢)، ح\nوحدثنا ابن الجُنَيد (^٣)، حدثنا أبو عَاصمٍ (^٤) كلهُم عن ابن جُريج (^٥)،\n⦗١٢١⦘ أخبَرنِي أبو الزُّبَير (^٦)، أنَّه سمِعَ جابر بن عبد الله يقول: سمعتُ النبي ﷺ يقول: \"أفضل المسلمين إسْلامًا مَن سلِمَ المسلمون من لسانه وَيدِهِ\" (^٧).\nوهذا لفظ حجاج.\n_________\n(^١) ابن محمد المصِّيصي الأعور.\n(^٢) ابن إبراهيم بن بشير بن فرقد التميمي الحنظلي، أبو السكن البلخي.\n(^٣) محمد بن أحمد بن الجنيد الدقاق البغدادي، أبو جعفر.\n(^٤) الضحَّاك بن مخلد النبيل.\n(^٥) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي، توفي سنة (١٤٩ هـ أو بعدها).\nأحد الذين تدور عليهم أسانيد أهل مكة كما ذكره ابن المدينِي، ثقة، مكثر، غير أنه موصوفٌ بالتدليس، قال الإمام أحمد: \"إذا قال ابن جريج: قال فلان، وقال فلان، وأخبرت؛ جاء بمنكير وإذا قال: أخبرنِي، وسمعت فحسبك به\"، ونحوه قال يحيى بن =\n⦗١٢١⦘ = سعيد القطان.\nوقال الدارقطنِي: \"يُتجنَّب تدليسه؛ فإنه وحش التدليس لا يدلِّس إلاَّ فيما سمعه من مجروح مثل: إبراهيم بن أبي يحيى، وموسى بن عبيدة\".\nوجعله الحافظ ابن حجر في المرتبة الثالثة في المدلسين، وقال: \"مشهور بالعلم والثبت، كثير الحديث، وصفه النسائي وغيره بالتدليس … \". وقد صرَّح هنا بالإخبار.\nانظر: سؤالات الحكم للدارقطنِي (ص: ١٧٤)، تاريخ بغداد للخطيب (١٠/ ٤٠٠)، تهذيب الكمال للمزي (١٨/ ٣٣٨)، تعريف أهل التقديس لابن حجر (ص: ٩٥).\n(^٦) محمد بن مسلم بن تدرس المكي.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان تفاضل الإسلام وأي أموره أفضل (١/ ٦٥ ح ٦٥) من طريق أبي عاصم الضحاك بن مخلد عن ابن جريج به، ولفظه: \"المسلم من سلم المسلمون من لسانه ويده\".\nفائدة الاستخراج:\nوقع في رواية المصنِّف زيادة شرحٍ في الحديث قيَّدت رواية مسلم وهو قوله: \"أفضل المسلمين إسلامًا … \".","vol":"1","page":120},{"text":"٥٢ - حدثنا إسماعيل القاضي (^١)، حدثنا محمد بن كثير (^٢)، ح\n⦗١٢٢⦘ وحَدثنا وَحْشِي [يعنِي: محمد بن محمد بن مصعب الصوري] (^٣)، حدثنا مؤَمَّل (^٤)، قالا: حدثنا سُفيان (^٥)، عن الأَعمش، عَن أبي سفيانَ (^٦)، عن جَابر (^٧): \"قيل: يا رسول الله أيُّ الإسلام أَفضَلُ؟ قال: أن يسلم المسلمون من لسانِك وَيدِك\" (^٨).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) العبدي، أبو عبد الله البصري، توفي سنة (٢٢٣ هـ).=\n⦗١٢٢⦘ = وثقه الإمام أحمد، وأبو حاتم الرازي، وذكره ابن حبان في الثقات وقال: \"كان تقيًّا فاضلًا يخضب\"، قال الحافظ: \"وقال مسلمة بن قاسم: لا بأس به\".\nوضعفه ابن معين فقال: \"كان في حديثه ألفاظ -كأنه ضعَّفه-، لم يكن يستأهل أن يكتب عنه\"، وضعفه ابن قانع.\nوقال الذهبيِ: \"الرجل ممن طفر القنطرة، وما علمنا له شيئًا منكرًا يُليَّن به\".\nوقال الحافظ: \"ثقة لم يصب من ضعفه\"، وقال في الهدي: \"روى عنه البخاري ثلاثة أحاديث قد توبع عليها\". وقد توبع على حديثه هنا.\nانظر: سؤالات ابن الجنيد (ص: ٣٥٧)، الجرح والتعديل لابن أبي حاتم (٨/ ٧٠)، الثقات لابن حبان (٩/ ٧٧)، سير أعلام النبلاء للذهبي (١٠/ ٣٨٤)، تهذيب التهذيب (٩/ ٣٦١) [وقع في المطبوع من التهذيب: \"سليمان بن القاسم\" وهو خطأ]، والتقريب (٦٢٧٢)، وهدي الساري لابن حجر (ص: ٤٦٤).\n(^٣) ما بين المعقوفتين من (ط).\nووحشي لقب له كما في كشف النقاب لابن الجوزي (٢/ ٤٤٨).\n(^٤) ابن إسماعيل القرشي العدوي مولاهم، أبو عبد الرحمن البصري.\n(^٥) هو الثوري، نسبه البغوي.\n(^٦) طلحة بن نافع القرشي مولاهم المكي.\n(^٧) في (ط) زيادة: \"قال\".\n(^٨) لم يخرجه مسلم من طريق أبي سفيان عن جابر، وقد أخرجه الإمام أحمد في المسند =\n⦗١٢٣⦘ = (٣/ ٣٧٢) والبغوي في شرح السنة (١/ ٣٠)، والطبرانِي في المعجم الصغير (١/ ٢٥٣) وغيرهم من طريق الأعمش عن أبي سفيان به.","vol":"1","page":121},{"text":"٥٣ - حدثنا العُطاردي (^١)،\n⦗١٢٥⦘ حدثنا ابن فُضَيل (^٢)، عَن الأَعمَش، عَن أبي سُفيانَ، عَن جَابر قال: \"جاء رجلٌ فقال: يا رسولَ الله أي الإسلامِ أفضَل؟ قالَ: من سَلم المسلمونَ من لسانهِ وَيَده (^٣).\n_________\n(^١) أحمد بن عبد الجبار بن محمد الكوفي، أبو عمر العُطاردي -بضم العين، وفتح الطاء، كسر الراء والدال المهملات -نسبة إلى بعض أجداد المنتسب إليه. الأنساب للسمعانِي، (٨/ ٤٧٦).\nضعفه أبو حاتم، والحاكم، وغيرهما، وقال مطيَّن: \"كان يكذب\".\nوذكره ابن حبان في الثقات، ووثقه الدارقطنِي، ومسلمة بن القاسم، والخطيب وغيرهم.\nوليس تضعيف من ضعفه لأجل نكارة حديثه، وإنما لأنه روى عن القدماء الذين يُشتبه في أنه لم يلقهم. قال ابن حبان: \"ربما خالف، ولم أر في حديثه شيئًا يجب أن يعدل به عن سبيل العدول إلى سَنَن المجروحين\".\nوقال ابن عدي: \"رأيت أهل العراق مجمعين على ضعفه، ولا يعرف له حديثٌ منكر، وإنما ضعَّفه أنه لم يلق من يحدّث عنهم\". ونحوه قال أبو يعلى الخليلي.\nولم يثبت أنه روى عمر، لم يلقهم، وإنما اعتنى به أبوه فأسمعه من القدماء أمثال: يونس بن بكير وحفص بن غياث، وأبي بكر بن عيَّاش ونحوهم وهو صغير، وكان سماعه في كتب أبيه.\nقال الدارقطنِي: \"اختلف فيه شيوخنا، ولم يكن من أصحاب الحديث، وكان سماعه في كتب أبيه\".\nوقال أبو كريب: \"سمع معنا مع أبيه مغازي يونس بن بكير\"، وقال الحكم: \"سمعت القاضي محمد بن صالح يذكر عن شيوخه أنهم لم يشكوا في صدق أحمد بن عبد الجبار\".\n⦗١٢٤⦘ = وقال الخطيب: \"كان أبو كريب من الشيوخ الكبار الصادقين الأبرار، وأبو عبيدة السري بن يحيى شيخ جليل أيضًا ثقة من طبقة العطاردي، وقد شهد له أحدهما بالسماع، والآخر بالعدالة، وذلك يفيد حسن حاله، وجواز روايته، إذ لم يثبت لغيرهما قولٌ يوجب إسقاط حديثه، واطِّراح خبره، فأما قول الحضرمي في العطاردي أنه كان يكذب فهو قولٌ مجملٌ يحتاج إلى كشفٍ وبيان فإن كان أراد به وضع الحديث فذلك معدومٌ في حديث العطاردي، وإن عنى أنه روى عمر، لم يدركه فذلك باطلٌ أيضًا؛ لأن أبا كريب شهد له أنه سمع معه من يونس بن بكير، وثبت أيضًا سماعه من أبي بكر بن عياش، فلا يستنكر له السماع من حفص بن غياث وابن فضيل، وكيع، وأبي معاوية؛ لأن أبا بكر بن عيَّاش تقدمهم جميعًا في الموت، وكان والده من كبار أصحاب الحديث فيجوز أن يكون بكَّر به، وقد روى العطاردي عن أبيه عن يونس بن بكير أوراقًا من مغازي ابن إسحاق، ويشبه أن يكون فاته سماعها من يونس فسمعها من أبيه عنه، وهذا يدل على تحريه للصدق، وتثبته في الرواية والله أعلم\".\nونحو هذا الكلام قال الذهبي في السير، وهو كلامٌ في غاية التفصيل والدقة، ويبدو أن الحافظ ابن حجر ﵀ رجَّح جانب أقوال المضعفين مع اقتناعه بسماعه للسيرة مع أبي كريب من يونس بن بكير فلذا قال في التقريب: \"ضعيف، وسماعه للسيرة صحيح\".\nوالظاهر أن تفصيل الخطيب أقرب للصواب، فأقل الأحوال أن يكون حسن الحديث، وقد قرَّر ابن عدي وابن حبان أنهما لم يجدا له حديثًا منكرًا، والله أعلم.\nوأما الحديث فقد جاء من طريق أخرى كما سبق في الحديث الذي قبله.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٦٢)، الثقات لابن حبان (٨/ ٤٥)، الكامل لابن عدي (١/ ١٩٤)، سؤالات السهمي للدارقطنِي (ص: ١٥٧)، سؤالات الحكم =\n⦗١٢٥⦘ = للدارقطنِي (ص: ٨٦)، الإرشاد للخليلي (٢/ ٥٨٠)، تاريخ بغداد للخطيب (٤/ ٢٦٣) تهذيب الكمال للمزي (١/ ٣٨٠)، السير للذهبي (١٣/ ٥٧)، التقريب (٦٤).\n(^٢) محمد بن فُضَيل بن غزوان الضبي الكوفي.\n(^٣) أخرجه الإمام أحمد وغيره -كما تقدم في الذي قبله- من طريق الأعمش به.","vol":"1","page":123},{"text":"٥٤ - حَدثَنا محمد بن يحيى، حدثنا إسْماعيلُ بن أبي أُوَيس (^١)، حَدثنِي\n⦗١٢٦⦘ أخي (^٢)، عن سليمان بن بلال، عَن عَمرو بن أبِي\n⦗١٢٧⦘ عمرو (^٣)،\n⦗١٢٨⦘ عَن المَقبُري (^٤)، ح\n⦗١٢٩⦘ وحَدثنِي أبِي (^٥)، حدَّثنا علي بن حُجْر (^٦)، حدثنا إسْماعيل بن\n⦗١٣٠⦘ جعفر (^٧)، عن عمرو بن أبي عَمرو، عن أبي سعيدٍ المقبري، عن أبي هُرَيرة أَنَّ النَّبِي ﷺ انصَرَف من الصُّبح يومًا فأتى النساء في المسجدِ فوقَف عليهنَّ، فقال: \"يا معشَرَ (^٨) النساء ما رأيتُ من نواقصِ عُقولٍ قَطُّ ودينٍ أَذهبَ بقلوب ذَوي الألبابِ منكنَّ، وَإنِي قد رأيتُ أنَّكنَّ أكثر أهل النار يومَ القيامةِ، فتقرَّبن إلى الله بما استطعتُنَّ\" (^٩).\n_________\n(^١) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله المدنِي، توفي سنة (٢٢٦ هـ).\nمختلف فيه، فقد ضعفه ابن معين -في أكثر الروايات عنه-، والنسائي، وغيرهما.\nووثقه الإمام أحمد، وابن معين في رواية الدارمي، وقال أبو حاتم: \"محله الصدق، وكان مغفلًا\".\nوذكره ابن حبان في الثقات، وقال الدارقطنِي: \"لا أختاره في الصحيح\".\nقال الذهبيِ: \"لولا أن الشيخين احتجا به لزحزح حديثه عن درجة الصحيح إلى درجة الحسن، هذا الذي عندي فيه\". وقال أيضًا: \"الرجل قد وثب إلى ذاك البر، واعتمده صاحبا الصحيحين ولا ريب أنه صاحب أفراد ومناكير تنغمر في سعة ما روى؛ فإنه من أوعية العلم\".\nوقال الحافظ ابن حجر في هدي الساري: \"احتج به الشيخان إلا أنهما لم يكثرا من تخريج حديثه ولا أخرج له البخاري مما تفرد به سوى حديثين، وأما مسلم فأخرج له أقل مما أخرج له البخاري … \". =\n⦗١٢٦⦘ = وقال أيضًا: \"وروينا في مناقب البخاري بسند صحيح أن إسماعيل أخرج له أصوله، وأذن له أن ينتقي منها، وأن يعلم له على ما يحدث به ليحدث به ويعرض عما سواه، وهو مشعرٌ بأن ما أخرجه البخاري عنه هو من صحيح حديثه لأنه كتبه من أصوله، وعلى هذا لا يحتج بشيء من حديثه غير ما في الصحيح من أجل ما قدح فيه النسائي وغيره، إلا إن شاركه فيه غيره فيعتبر فيه\" وقال في التقريب: \"صدوقٌ، أخطأ في أحاديث من حفظه\".\nوالحديث رواه غيره كما في الإسناد الآخر، وكما سيأتي في التخريج.\nانظر: معرفة الرجال رواية ابن محرز (١/ ٦٥)، تاريخ الدارمي عن ابن معين (ص: ٢٣٩) الجرح والتعديل (٢/ ١٨١)، الضعفاء والمتروكين للنسائي (ص: ٥١)، الثقات لابن حبان (٨/ ٩٩)، الكامل لابن عدى (١/ ٣١٧)، سير أعلام النبلاء (١/ ٣٩٢)، والميزان للذهبي (١/ ٢٢٣)، هدي الساري (ص: ٤١٠) والتقريب لابن حجر (٤٦٠).\n(^٢) عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي، توفي سنة (٢٠٢ هـ).\nوثقه ابن معين، وذكره ابن حبان في الثقات وقال: \"يتفرد\"، وقال الدارقطنِي: \"حجة\"، وسئل عنه أبو داود فقدَّمه على أخيه إسماعيل تقديمًا شديدًا.\nوضعفه النسائي، وقال الأزدي: \"كان يضع الحديث\" فتعقبه الذهبيِ في الميزان بقوله: \"وهذه منه زلَّةٌ قبيحة\"، ورمز له \"صح\"، وقال ابن حجر: \"كأنه ظن أنه آخر غير هذا، وقد بالغ أبو عمر بن عبد البر في الردِّ على الأزدي فقال: هذا رجم بالظن الفاسد، كذبٌ محض إلخ كلامه، قلت: احتج به الجماعة إلا ابن ماجه\". ووثقه الذهبيِ، وابن حجر.\nانظر: سؤالات ابن الجنيد (ص: ٣١٢)، الجرح والتعديل لابن أبى حاتم (٦/ ١٥)، الثقات لابن حبان (٨/ ٣٩٨)، تهذيب الكمال للمزي (١٦/ ٤٤٤)، ميزان الاعتدال =\n⦗١٢٧⦘ = (٢/ ٥٣٨)، الكاشف للذهبي (١/ ٦١٦)، تهذيب التهذيب (٦/ ١٠٨)، هدي الساري (ص: ٤٣٧)، والتقريب لابن حجر (٣٧٦٧).\n(^٣) عمرو بن ميسرة، أبو عثمان المدنِي، مولى المطلب بن عبد الله القرشي. وثقه ابن معين -في رواية- وأنكر عليه حديثه عن عكرمة، ووثقه الإمام أحمد، والبخاري -وقال: \"روى عن عكرمة مناكير\"-، ووثقه أبو زرعة، وأبو حاتم الرازيان، وابن عدي، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ، يعتبر حديثه من رواية الثقات عنه\"، ووثقه العجلي، وابن رجب وغيرهم.\nوضعفه ابن معين -في أكثر الروايات-، وأبو داود، والنسائي، والجوزجانِي، وابن القطان، وغيرهم. وأكثر من ضعَّفه لأجل روايته عن عكرمة حديث: \"من أتى البهيمة فاقتلوه\".\nوقد وثقه الذهبِي في أكثر كتبه وقال: \"حديثه صالح حسن، منحط عن الدرجة العليا من الصحيح\".\nوقد أخرج له الشيخان في الأصول، وقد ذكر الحافظ في هدي الساري أن البخاري لم يخرج له من روايته عن عكرمة شيئًا، بل أخرج له من روايته عن أنس، ومن روايته عن سعيد بن جبير، ومن روايته عن سعيد المقبري عن أبي هريرة. وقال في التقريب: \"ثقة، ربما وهم\".\nويستثنى من هذا التوثيق روايته عن عكرمة فإنه يتوقف فيها حتى يوجد له متابع، والله أعلم.\nانظر: تاريخ الدوري (٢/ ٤٥٠)، العلل رواية عبد الله بن أحمد (٢/ ٥٢)، أحوال الرجال للجوزجانِي (ص: ٢١٢)، ترتيب ثقات العجلي (٢/ ١٨١)، الجرح والتعديل (٦/ ٢٥٣)، علل الترمذي الكبير (٢/ ٦٢٢)، الكامل لابن عدي (٥/ ١٧٦٨)، =\n⦗١٢٨⦘ = الثقات لابن حبان (٥/ ١٨٥)، تهذيب الكمال للمزي (٢٢/ ١٧٠)، الميزان للذهبيِ (٣/ ٢٨١)، شرح علل الترمذي لابن رجب (٢/ ٧٩٧)، هدي الساري لابن حجر (ص: ٤٥٣)، التقريب (٥٠٨٣).\n(^٤) المَقْبُري: بفتح الميم، وسكون القاف، وضم الباء الموحدة، وفي آخرها راء مهملة، نسبة إلى مقبرة كان يسكن بالقرب منها.\nووقع في (ط) \"سعيد المقبري\" بدل \"المقبري\" -وسيأتي الكلام عليه في التخريج-، وفيه أيضًا في هذا الموضع: \"قال أبو عوانة: كذا وقع عندي سليمان بن بلال عن سعيد\"، ولكن عليه علامة حذف (لا - إلى).\nوسعيد هذا هو: ابن أبي سعيد كيسان المقبري، أبو سعد المدنِي، توفي في حدود سنة (١٢٠ هـ)، وثقه جمهور الأئمة، غير أنه اختلط قبل موته بأربع سنين، وصفه بذلك الواقدي، ويعقوب بن شيبة، وابن حبان، وقال شعبة: \"حدثنا سعيد المقبري بعد أن كبر\".\nوأثبت الناس فيه: ابن أبي ذئب، والليث بن سعد.\nقال الحافظ ابن حجر: \"أكثر ما أخرج له البخاري من رواية هذين عنه، وأخرج له أيضًا من رواية مالك، وإسماعيل بن أمية، وعبيد الله بن عمر العمري وغيرهم من الكبار، وروى له الباقون لكن لم يخرجوا من حديث شعبة عنه شيئًا\".\nوذكره الشيخ عبد القيوم البستوي في ملحقه على \"الكواكب النيرات\".\nوأنكر الذهبي اختلاطه فقال في الميزان: \"ثقة، حجة، شاخ، ووقع في الهرم، ولم يختلط\"، وقال أيضًا: \"ما أحسب أن أحدًا أخذ عنه في الاختلاط فإن ابن عيينة أتاه فرأى لعابه يسيل فلم يحمل عنه وحدث عنه مالك والليث\"، ورمز له \"صح\".\nويرد عليه ما سبق نقله عن شعبة، وما سبق من كلام الحافظ من أن أصحاب الكتب =\n⦗١٢٩⦘ = الستة لم يخرجوا له من حديث شعبة عنه. ووثقه الحافظ ابن حجر.\nولم أجد أحدًا ذكر عمرو بن أبي عمرو ممن سمع من سعيد قبل الاختلاط، ولكن أخرج البخاري حديثه عن سعيد كما سبق نقله -قريبًا- من كلام الحافظ في ترجمة عمرو بن أبي عمرو.\nانظر: الأنساب للسمعانِي (١١/ ٤٣٦)، تهذيب الكمال للمزي (١٠/ ٤٦٦)، الميزان للذهبي (٢/ ١٣٩)، وهدي الساري لابن حجر (ص: ٤٢٥)، التقريب (٢٣٢١)، الكواكب النيرات لابن الكيال (ص: ٤٦٦).\n(^٥) إسحاق بن إبراهيم بن يزيد الإسفرائينِي، والد المصنِّف رحمه الله تعالى، لم أجد من ترجم له، ولكن قال الذهبي في \"تاريخ الإسلام\" في ترجمة إسحاق بن أبي عمران موسى بن عمران الإسفرائينِي: \"هو والد الحافظ أبو [كذا] عوانة يعقوب بن إسحاق بن إبراهيم بن يزيد فيما أرى، أظنُّ الحكم وهم في تسمية أبيه: موسى بن عمران … \"، وردَّ هذا السبكي وغيره، ثم كأنَّ الذهبي رحمه الله تعالى رجع عن ذلك فقال في \"السير\" في ترجمة ابن أبي عمران: \"كان من الأئمة الأثبات، وتخيَّل إليَّ أنه والد أبي عوانة، لكن والد أبي عوانة اسمه: إسحاق بن إبراهيم بن يزيد الإسفرائينِي يروي عن إسحاق بن راهويه، وابن حُجر، وأبي مروان العثمانِي، أكثر عنه ولده في صحيحه، ثمَّ إنِي لم أظفر لأبي عوانة بروايةٍ عن إسحاق بن أبي عمران، ولا ذكر الحكم لوالد أبي عوانة ترجمةً في تاريخه، فلهذا جوَّزت في البديهة أنهما واحد، وكلاهما من طبقة واحدة\".\nانظر: تاريخ الإسلام (حوادث سنة ٢٨١ - ٢٩٠ /ص: ١٢٠)، وسير أعلام النبلاء للذهبيِ (١٣/ ٤٥٨)، طبقات الشافعية الكبرى للسبكي (٢/ ٢٥٨).\n(^٦) ابن إياس بن مقاتل السعدي، أبو الحسن، وحُجْر: بضم الحاء المهملة، وسكون الجيم. التقريب (٤٧٠٠).\n(^٧) ابن أبي كثير الأنصاري الزُّرقي مولاهم، أبو إسحاق المدنِي.\n(^٨) في (م): \"معاشر\".\n(^٩) أخرجه مسلم في كتاب الإيمان -باب بيان نقصان الإيمان بنقصان الطاعات (١/ ٨٧ ح ١٣٢) من طريق يحيى بن أيوب، وقتيبة، وعلي بن حُجر كلهم عن إسماعيل بن جعفر، عن عمرو بن أبي عمرو عن المقبري به، ولم يبين من هو المقبري في روايته أهو سعيد؟ أم أبوه أبو سعيد؟ وقد روى عمرو عنهما، ورواية إسماعيل بن جعفر هنا: عن أبي سعيد المقبري.\nقال الحافظ المزِّي في تحفة الأشراف (٩/ ٤٨٤): \"قال أبو مسعود: هو أبو سعيد المقبري، وقال ابن الفلكي: رواه إسماعيل بن أبي أويس، عن أخيه، عن سليمان بن بلال، عن عمرو بن أبي عمرو، عن سعيد المقبري\".\nوعقَّب عليه الحافظ ابن حجر في النكت الظراف (المطبوع بحاشية التحفة): \"الرواية التي أشار إليها -أي ابن الفلكي- أخرجها أبو عوانة في صحيحه المستخرج على صحيح مسلم عن محمد بن يحيى، عن إسماعيل بن أبي أويس المذكور، وكذا أخرجها من طريق إسماعيل بن جعفر، عن عمرو، وصرَّح بأنه سعيد المقبري، فبطل ما قال أبو مسعود، ثم وجدته في الإيمان لابن منده من طريق أيوب بن سافري عن أبي بكر بن أبي أويس كذلك\". [وقع في المطبوع من \"النكت\": \"مسافري\" وهو خطأ].=\n⦗١٣١⦘ = كذا قال الحافظ: \"وصرَّح بأنه سعيد المقبري\"، وفي نسخ أبي عوانة التي بين أيدينا: \"عن أبي سعيد المقبري\" كما قال الحافظ أبو مسعود، وكذا قال الحافظان أبو عليّ الجيانِي والدارقطنِي بأن رواية إسماعيل بن جعفر إنما فيها عن أبي سعيد المقبري، وخالفه سليمان بن بلال فقال: سعيد المقبري، عن أبي هريرة. انظر: شرح مسلم للنووي (٢/ ٦٩).\nقال ابن الصلاح: \"رواه أبو نعيم الأصبهانِي في كتابه المخرَّج على كتاب مسلم من وجوهٍ مرضية عن إسماعيل بن جعفر، عن عمرو بن أبي عمرو، عن سعيد بن أبي سعيد المقبري، هكذا مبينًا، لكن رويناه في مسند أبي عوانة المخرَّج على صحيح مسلم من طريق إسماعيل بن جعفر، عن أبي سعيد، ومن طريق سليمان بن بلال، عن سعيد كما سبق عن الدارقطنِي، فالاعتماد عليه إذًا، والله أعلم\". صيانة صحيح مسلم لابن الصلاح (ص: ٢٥٥).\nوقد أخرجه النسائي في السنن الكبرى -كتاب عشرة النساء (٥/ ٤٠٠)، وابن خزيمة في صحيحه (٤/ ١٠٦)، وابن منده في الإيمان (٢/ ٦٨١)، وابن عبد البر في التمهيد (٣/ ٣٢٣) كلهم من طرق عن إسماعيل بن جعفر، عن عمرو، عن أبي سعيد المقبري.\nوقد أخرجه الإمام أحمد في المسند (٢/ ٣٧٣) من طريق إسماعيل بن جعفر، عن عمرو، عن سعيد بن أبي سعيد المقبري، كما نقل ابن الصلاح عن أبي نعيم روايته كذلك.\nولعل مرجع هذا الاختلاف إلى كون عمرو بن أبي عمرو سمع الحديث من سعيد، وكذلك سمعه من أبي سعيد، فكان يرويه مرة عن سعيد، ومرة عن أبي سعيد، أو يكون إسماعيل بن جعفر اضطرب فيه فلم يضبطه، وضبطه سليمان بن بلال، وقد رجَّح الدارقطنِي روايته فيما نقله ابن الصلاح عنه في صيانة صحيح مسلم (ص: ٢٥٥)، والله أعلم.\nوأما قول الحافظ بأنه وجده في كتاب الإيمان لابن منده من طريق أبي بكر بن =\n⦗١٣٢⦘ = أبي أويس كذلك -أي: عن سعيد المقبري-، فالذي رأيته في المطبوع من كتاب الإيمان لابن منده (٢/ ٦٨٣) عن المقبري مبهمًا، فالاعتماد إذًا على رواية أبي عوانة، وعلى قول الحفاظ أبي عليٍّ، وأبي مسعودٍ، والدارقطنِي، والله أعلم.\nفائدة الاستخراج:\n١ - لم يسق مسلم لفظ الحديث، بل أحال به على حديث ابن عمر، وسياق المصنِّف للفظ حديث أبي هريرة من فوائد الاستخراج.\n٢ - وقع عند مسلم: \"المقبري\" مهملًا في طريق عمرو بن أبي عمرو، وبينه المصنِّف في روايته بأنه الأب وليس الابن وفيه فصل الخلاف السابق.","vol":"1","page":125},{"text":"٥٥ - حدثنا محمد بن إسحاق الصاغانِي، ومَهديُّ بن الحارث (^١)، قالا: حدثنا ابن أبي مريم (^٢)، أخبرنا يحيى بن أيوبَ (^٣)، أنّ\n⦗١٣٤⦘ ابن الهادِ (^٤) حَدَّثه، عن عبد الله بن دينار، عن ابن عُمَر، عن رسول الله ﷺ أنه قالَ: \"يا معشرَ (^٥) النِّساءِ، تصدَّقن وأكثرن (^٦) الاستغفارَ، فإنِي أُراكنَّ أكثر أهل النار\"، فقالت امرأةٌ جَزْلَةٌ (^٧): وَلم ذاك يا رسول الله؟ قال: \"بكثرتكنَّ اللَّعنَ، وكُفركنَّ العشِيرَ، ما رأيتُ من ناقصات عَقلٍ ودينٍ أغلبَ لذي لُبٍّ منكن\"، فقالت: ما نُقصان (^٨) العقل والدين\n⦗١٣٥⦘ يا رسول الله؟\nقال: \"أما نُقصان العَقلِ فإن شهادةَ الرجل تعدل (^٩) شهادة المرأتين، فهذا نقصان العَقلِ، وأما نُقصانُ الدين فإن المرأةَ تحيض فتمكثُ أيامًا لا تُصلي ولا تَصُوم فهذا نقصان الدين\" (^١٠).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) سعيد بن الحكم بن أبي مريم الجمحي المصري.\n(^٣) الغافقي، أبو العباس المصري، توفي سنة (١٦٨ أو ١٦٩ هـ)، وقيل غير ذلك.\nوثقه ابن معين، وقال البخاري: \"صدوق\" -ونقل ابن حجر عنه أنه قال: \"ثقة\"-، ووثقه العجلي، وقال أبو داود: \"صالح\"، ووثقه يعقوب بن سفيان، وإبراهيم الحربي، وقال النسائي مرة: \"ليس به بأس\"، وقال الساجي: \"صدوق يهم\"، وذكره ابن حبان في الثقات وقال في \"مشاهير علماء الأمصار\": \"من ثقات أهل مصر، يغرب\".\nوذكر له ابن عدي جملة من مناكيره ثم قال: \"ولا أرى في حديثه -إذا روى عنه ثقة، أو يروي هو عن ثقة- حديثًا منكرًا فأذكره، وهو عندي صدوق لا بأس به\".\nوقال أبو أحمد الحاكم: \"إذا حدث من حفظه يخطئ، وما حدث من كتاب فليس به بأس\".\nووثقه الدارقطنِي مرة، ومرة قال: \"في حديثه بعض اضطراب\"، وذكره ابن شاهين في الثقات وقال: \"ليس به بأس\". =\n⦗١٣٣⦘ = وكذبه مالك لما حدَّثه ابن أبي مريم بحديثين من أحاديث يحيى بن أيوب فقال: \"كذب\".\nوقال ابن سعد: \"كان منكر الحديث\"، وقال الإمام أحمد: \"سيء الحفظ\"، وقال أحمد بن صالح المصري: \"له أشياء يخالف فيها\"، وقال أبو حاتم: \"محله الصدق، يكتب حديثه ولا يحتج به\"، وقال النسائي مرة، والدولابِي: \"ليس بذاك القوي\"، وذكره العقيلي، وابن الجوزي في الضعفاء، وقال الإسماعيلي: \"لا يحتج به\"، وضعفه ابن حزم مرة، وقال مرة أخرى: \"شهد عليه مالك بالكذب، وهو ساقطٌ البتّة\"، وقال ابن القطان الفاسي: \"هو ممن علمت حاله، وأنه لا يحتج به\".\nوقال الذهبيِ في \"السير\": \"له غرائب ومناكير يتجنبها أرباب الصحاح، ويُنقُّون حديثه، وهو حسن الحديث … احتج به الأئمة الستة في كتبهم، لكن أخرج له البخاري مقرونًا بغيره\"، وقال في الكاشف: \"صالح الحديث\"، وذكره فيمن تكلم فيه وهو موثق وقال: \"صدوق\".\nوقال الحافظ ابن حجر في \"هدي الساري\": \"استشهد به البخاري في عدة أحاديث من روايته عن حميد الطويل، ما له عنده غيرها سوى حديث عن يزيد بن أبي حبيب في صفة الصلاة بمتابعة الليث وغيره، واحتج به الباقون\"، وقال في التقريب: \"صدوقٌ ربما أخطأ\".\nفمثل هذا الاختلاف فيه يوجب التوقف في حديثه، والحكم عليها بحسب القرائن، والله أعلم.\nوقد تابعه نافع بن يزيد في الإسناد الآتي، والليث بن سعد عند مسلم.\nانظر: طبقات ابن سعد (٧/ ٥١٦)، تاريخ الدارمي (ص: ١٩٦)، معرفة الرجال رواية ابن محرز (١/ ٩٨) و(٢/ ١٣٧)، العلل رواية عبد الله بن أحمد (الطبعة التركية بتحقيق: طلعت قوج، وإسماعيل جراح أوغلي ٢/ ١٣١ - ١٣٢)، الثقات للعجلي (٢/ ٣٤٧)، المعرفة والتاريخ ليعقوب بن سفيان (٢/ ٤٤٥)، الضعفاء والمتروكين =\n⦗١٣٤⦘ = للنسائي (ص: ٢٤٩)، الضعفاء للعقيلي (٤/ ٣٩١)، الجرح والتعديل لابن أبي حاتم (٩/ ١٢٧)، الثقات لابن حبان (٧/ ٦٠٠)، ومشاهير علماء الأمصار له أيضًا (ص: ١٩٠)، الكامل في الضعفاء لابن عدي (٧/ ٢٦٧١)، السنن للدارقطني (١/ ٦٨) و(٢/ ١٧١ - ١٧٢)، الثقات لابن شاهين (ص: ٣٥٤)، المحلى لابن حزم (٧/ ٣٧، ٤٤٠)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (١/ ٣٥٠)، الضعفاء لابن الجوزي (٣/ ١٩١)، تهذيب الكمال للمزي (٣١/ ٢٣٣)، سير أعلام النبلاء (٨/ ٥)، والكاشف (٢/ ٣٦٢)، وميزان الاعتدال (٤/ ٣٦٢)، ومن تكلم فيه وهو موثق للذهبي (مخطوط- ص: ٢٧) تهذيب التهذيب (١/ ١٦٤)، وهدي الساري (ص: ٤٧٣)، والتقريب لابن حجر (٧٥١١).\n(^٤) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٥) في (م): \"معاشر\".\n(^٦) في (ط): \"وأكثرن من الاستغفار\"، وفي (م) في هذا الموضع: \"و\" زائدة خطأً.\n(^٧) جَزْلَة -بفتح الجيم وإسكان الزاي- أي ذات عقلٍ ورأي، قال ابن دريد: \"الجزالة: العقل والوقار\". وقال ابن الأثير: \"أي تامَّة الخَلْق، ويجوز أن تكون ذاتَ كلامٍ جزْلٍ: أي قوي شديد\". انظر: النهاية لابن الأثير (١/ ٢٧٠)، شرح مسلم للنووي (٢/ ٦٦).\n(^٨) في (ط): بزيادة واو.\n(^٩) سقط من (م) قوله: \"شهادة الرجل تعدل\".\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان نقصان الإيمان بنقص الطاعات وبيان إطلاق لفظ الكفر على غير الكفر بالله (١/ ٨٦ ح ١٣٢) من طريق الليث وبكر بن مضر عن ابن الهاد به، وألفاظه متقاربة مع ألفاظ المصنِّف.\nفائدة الاستخراج:\nجاء التعبير عن نقصان الدين عند مسلم كالتالي: \"وتمكث الأيام ما تصلِّي، وتفطر في رمضان\"، وفي لفظ المصنِّف بيان سبب عدم صلاتها وصيامها فهو زيادة شرحٍ في الحديث، وهذا من فوائد الاستخراج.","vol":"1","page":132},{"text":"٥٦ - حَدثنا الصاغانِي أيضًا، حدثنا أبو الأسْود (^١)، حدثنا نافعُ بن يزيد (^٢)، عَن ابن الهادِ (^٣)، بإسْنادِه نحوَه (^٤).\n_________\n(^١) النَّضر بن عبد الجبار بن نَضِير المُرادي، أبو الأسود المصري.\n(^٢) الكَلاعي، أبو يزيد المصري.\n(^٣) وقع في (ط): \"نافع، عن يزيد بن الهاد\" وهما خطآن.\n(^٤) أخرجه مسلم -في الموضع السابق- من طريق بكر بن مضر، عن ابن الهاد وقال: مِثلَه.","vol":"1","page":135},{"text":"٥٧ - حَدثنا بشْر بن موسى (^١)، حدثنا الحميدي (^٢)، حدثنا\n⦗١٣٦⦘ عبد العزيز بن محمد (^٣)، عن سُهَيل (^٤)، عَن أبيهِ، عَن أبي هُرَيرة: أنّ النَّبِي ﷺ خطبَ الناس فَوَعظهم، ثم قال: \"يا معشَرَ (^٥) النساءِ تصدقن، فإنَّكن أكثر أهل النار\". فَقالَت امرَأةٌ منهنَّ جَزْلَةٌ: لِمَ (^٦) ذاك يا رسُولَ الله؟ قال: \"لكثرةِ لَعنكُنَّ وكُفْركُنَّ العَشير\" (^٧). قال: \"وما رأيتُ (^٨) مِن ناقصاتِ عَقلٍ ودين أَغْلَبَ لأولي الألباب (^٩) منكُنَّ\"، فقالت امرأة منهُنَّ: يا رسولَ الله وَما نقصَان عقولِنا ودينِنا؟ قال: \"شهادةُ امْرأتين منكن شَهَادةُ رجل، وَنقصَانُ دينكُنَّ الحيضَةُ، تَمكثُ إحداكنَّ الثلاثَ وَالأربع (^١٠) لا تُصلي\" (^١١).\n_________\n(^١) ابن صالح البغدادي، أبو علي، يعرف أيضًا بـ: ابن شيخ ابن عميرة.\nومسند الحميدي المطبوع هو من روايته.\n(^٢) عبد الله بن الزبير بن عيسى الأسدي، أبو بكر الحميدي المكي، ولم أجد الحديث في =\n⦗١٣٦⦘ = مسنده مع أنه من رواية بشر بن موسى!\n(^٣) الدراوردي.\n(^٤) ابن أبي صالح ذكوان السمان المدنِي.\n(^٥) في (م): \"معاشر\".\n(^٦) في (م): بزيادة واو.\n(^٧) في (ط): \"العشيرة\"، كتب فوقها: صح، والعَشير هو المعاشر، يريد به الزوج لأنها تعاشره ويعاشرها. والعشيرة تطلق على الرجال خاصة دون النساء.\nانظر: النهاية لابن الأثير (٣/ ٢٤٠)، لسان العرب لابن منظور (٩/ ٢٢٠).\n(^٨) في (م): بدون الواو، وسقطت من (ط) كلمة: \"قال\".\n(^٩) في (ط) زيادة: \"ذوي الرأي\".\n(^١٠) أي: الليالي.\n(^١١) لم يخرجه مسلم من طريق سهيل بن أبي صالح، وقد أخرجه الترمذي في السنن -كتاب الإيمان -باب ما جاء في استكمال الإيمان وزيادته ونقصانه (٥/ ١٠ =\n⦗١٣٧⦘ = ح ٢٦١٣)، وابن خزيمة في صحيحه (٢/ ١٠١ ح ١٠٠٠) كلاهما من طريق الدراوردي عن سهيل بن أبي صالح به.","vol":"1","page":135},{"text":"٥٨ - حدثنا محمد بن يحيى، حدثنا مُسْلِمٌ (^١)، حدثنا شعبَةُ، ح\nوحدثَنا يونس بن حَبيب، حدثنا أبو داود (^٢)، حدثنا شعبَةُ، عن عبد الله بن عبد الله بن جَبْر (^٣)، سمعَ أنسَ بن مالكٍ يَقول: قال رسولُ الله ﷺ: \"في الأنصارِ آيةُ المؤمن، وآيةُ المنافق، لا يُحِبُّهم إلا مؤمن، ولا يُبْغِضهُم إلا مُنافِق\" (^٤).\n⦗١٣٨⦘ وهذا لفظ أبي داود.\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي مولاهم أبو عمرو البصري.\n(^٢) سليمان بن داود بن الجارود البصري. والحديث في مسنده (ص ٢٨١ ح ٢١٠١) غير أنَّ فيه: بتكرار كلمة الأنصار، ولعله خطأ مطبعي، أو لعلّها من قول أنس، أنّ النبي ﷺ قال -في الأنصار-: \"في الأنصار آية المؤمن … \".\n(^٣) ابن عَتيك الأنصاري.\n(^٤) أخرجه البخاري في صحيحه -كتاب الإيمان- باب علامة الإيمان حب الأنصار -الفتح (١/ ٨٠ ح ١٧) من طريق أبي داود الطيالسي، وأخرجه في مناقب الأنصار- باب حب الأنصار من الإيمان- الفتح (٧/ ١٤١ ح ٣٧٨٤) من طريق مسلم بن إبراهيم كلاهما عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن حب الأنصار وعليٍّ ﵃ من الإيمان وعلاماته (١/ ٨٥ ح ١٢٨) من طريق عبد الرحمن بن مهدي وخالد بن الحارث كلاهما عن شعبة به، ولفظه: \"آية المنافق بغض الأنصار، وآية المؤمن حب الأنصار\".\nفائدة الإستخراج:\nفي رواية المصنِّف ألفاظ زائدة.","vol":"1","page":137},{"text":"٥٩ - حدثنا محمد بن يحيى، حدثنا أبو الوليد (^١)، حدثنا شعبَةُ، ح\nوحدثنا الصَّاغانِي، حدثنا هاشم بن القاسم (^٢)، حدثنا شُعبة، عن عدي بن ثابتٍ (^٣) قال: سمعتُ البراء بن عازب يقول: سمعتُ النَّبيَّ ﷺ يقولُ: \"الأنصارُ لا يُحِبُّهم إلا مؤمن، ولا يُبْغِضُهُم إلا مُنافِق، وَمَن أحَبَّهم أحَبَّهُ الله وَمَنْ أبغضَهُم أبغضه الله\" (^٤).\nوهذا لَفْظُ هاشمٍ.\n_________\n(^١) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) الليثي، أبو النضر البغدادي، مشهور بكنيته، ولقبه: قيصر. التقريب (٧٢٥٦).\n(^٣) الأنصاري الكوفي، ثقة كان يتشيَّع.\nانظر: تاريخ الدوري (٢/ ٣٩٧)، المعرفة والتاريخ للفسوي (٣/ ١٣٢)، تاريخ أسماء الثقات لابن شاهين (ص: ٢٥٤ رقم ١٠١٦).\n(^٤) أخرجه البخاري في صحيحه -كتاب مناقب الأنصار- باب حب الأنصار من الإيمان (الفتح ٧/ ١٤١ ح ٣٧٨٣) من طريق حجاج بن منهال عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن حب الأنصار وعليٍّ ﵃ من الإيمان وعلاماته (١/ ٨٥ ح ١٢٩) من طريق معاذ بن معاذ العنبري عن شعبة به.","vol":"1","page":138},{"text":"٦٠ - حَدثَنا يُونس بن حَبيب، حدثنا أبو دَاودَ (^١)، حدثنا شُعْبَةُ، عن الأعْمش، عَن أبي صَالح (^٢)، عَن أبي سَعيد الخُدري أن النَّبيَّ ﷺ قال:\n⦗١٣٩⦘ \"لا يُبغِض الأنصارَ رَجُلٌ يؤمنُ باللهِ وَاليَوم الآخرِ\" (^٣).\n_________\n(^١) هو الطيالسي، والحديث في مسنده، (ص: ٢٩٠ رقم ٢١٨٢).\n(^٢) ذكوان السمان المدنِي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن حب الأنصار وعليٍّ ﵃ من الإيمان وعلاماته (١/ ٨٦ ح ١٣٠) من طريق جرير وأبي أسامة كلاهما عن الأعمش عن أبي صالح به.\nوأخرجه الإمام أحمد في المسند (٣/ ٤٥) من طريق محمد بن جعفر وهاشم بن القاسم كلاهما عن شعبة، عن الأعمش به.","vol":"1","page":138},{"text":"٦١ - حَدثنا مُوسى بن إسْحاق القَواس، حدثنا يحيى بن عيسى الرملي (^١)، ح\nوَحدثنَا ابنُ الخليل المخَرِّمي (^٢) بِسُرَّ مَنْ رَأَى (^٣)، حدثنا مُحاضر (^٤)، ح\n⦗١٤٠⦘ وحدثَنا الحسن بن عفَّان (^٥)، وعَباس بن محمد قالا: حدثنا أبو يحيى الحِمَّاني (^٦)، جمَيعُهُم عَن الأعمش، عَن عَدي بن ثابتٍ، عن زر بن\n⦗١٤١⦘ حُبَيش (^٧)، قال: سمعتُ علي بن أبي طالب ﵁ يَقُول: \"والذي فَلَقَ الحبَّةَ، وبَرَأَ النَّسَمَة، إِنه لعَهْدُ النَّبِي الأُمي [ﷺ] (^٨) إِليَّ أنه لا يُحِبنِي إلا مُؤمنٌ، ولا يُبغِضُنِي إلا مُنَافِق\" (^٩).\n_________\n(^١) يحيى بن عيسى بن عبد الرحمن التميمي النهشلي، أبو زكريا الكوفي الفاخوري، سكن الرملة فنسب إليها.\n(^٢) المخرِّمي: بضم الميم، وفتح الخاء المعجمة، وتشديد الراء المكسورة، نسبة إلى المُخَرِّم محلة ببغداد مشهورة.\nووقع في (ط): \"أبو الخليل\" خطأً.\nوهو: محمد بن الخليل المخرِّمي، أبو جعفر البغدادي، توفي سنة (٢٦٩ هـ). ذكره ابن حبان في الثقات، ووثقه الخطيب، وابن حجر.\nانظر: الثقات لابن حبان (٩/ ١٣٦)، تاريخ بغداد للخطيب (٥/ ٢٥٠)، الأنساب للسمعانِي (١١/ ١٧٩)، تهذيب الكمال للمزي (٢٥/ ١٦٨)، التقريب (٥٨٦٤).\n(^٣) في (ط): \"بسُرَّ مَرَّا، وهي لغة من جملة لغات فيها، وهي بلدة على دجلة فوق بغداد، خفَّف الناس اسمها فأصبحت: سامرَّاء، وهي كذلك الآن.\nانظر: الأنساب للسمعانِي (٧/ ١٤)، معجم البلدان لياقوت (٣/ ١٩٥).\n(^٤) ابن المُوَرِّع الهمْدانِي، أبو المُوَرِّع الكوفي. =\n⦗١٤٠⦘ = اختلف فيه، فوثقه ابن سعد، وأبو زرعة والنسائي، وابن قانع، ومسلمة بن القاسم، وذكره ابن حبان في الثقات. وقال الإمام أحمد: \"سمعت منه أحاديث، لم يكن من أصحاب الحديث كان مغفلًا جدًّا\". وقال أبو حاتم: \"ليس بالمتين، يكتب حديثه\"، وقال ابن عدي: \"قد روى عن الأعمش أحاديث صالحة مستقيمة، ولم أر في أحاديثه حديثًا منكرًا فأذكره، إذا روى عنه ثقة\".\nلذا قال الذهبيِ في الكاشف: \"صدوق، مغفل\"، وقال الحافظ ابن حجر: \"صدوق، له أوهام\". ولا يضر هذا الكلام اليسير فيه لأنه متابعٌ هنا، ولأن روايته هنا عن الأعمش وقد مضى كلام ابن عدي في هذا.\nوفي (ط) هذا الإسناد متقدم -في الترتيب- على الإسناد الذي قبله.\nانظر: طبقات ابن سعد (٦/ ٣٩٨)، الجرح والتعديل (٨/ ٤٣٧)، الثقات لابن حبان (٧/ ٥١٣)، الكامل لابن عدي (٦/ ٢٤٣٤)، الكاشف للذهبي (٢/ ٢٤٣)، تهذيب التهذيب (١٠/ ٤٦)، التقريب (٦٤٩٣).\n(^٥) هو: الحسن بن علي بن عفان العامري، أبو محمد الكوفي.\n(^٦) عبد الحميد بن عبد الرحمن الحِمَّانِي الكوفي، وأبوه عبد الرحمن لقبه: بَشْمِين.\nوعبد الحميد هذا مختلف فيه، وثقه ابن معين في أغلب الروايات عنه، وضعفه في رواية ابن أبي مريم، وقال في رواية البرقي: \"ثقة ضعيف العقل\"، وكذا الإمام أحمد والنسائي وثقاه مرة ومرةً ضعفاه، ووثقه ابن قانع، وابن شاهين -ونقل توثيقه عن أحمد بن صالح-، وذكره ابن حبان في الثقات وقال ابن عدي: \"هو ممن يكتب حديثه\".\nوضعفه ابن سعد، والعجلي، وقال يعقوب بن سفيان الفسوي: \"رأيتهم يستثقلون =\n⦗١٤١⦘ = أبا يحيى الحمانِي ويتحفظون من حديثه\"، ورماه أبو داود والعجلي بالأرجاء.\nوقال الحافظ: \"صدوق، يخطئ، ورمي بالإرجاء\". وعلى هذا فإن حديثه يصلح في المتابعات على أقل الأحوال إن لم يكن في درجة الحسن، وقد توبع هنا في روايته، والحمد لله.\nانظر: طبقات ابن سعد (٦/ ٣٩٩)، تاريخ الدوري (٢/ ٣٤٣)، معرفة الرجال رواية ابن محرز (٢/ ٥٢)، تاريخ الدارمي (ص: ١٨٦)، العلل للإمام أحمد رواية المرُّوذي (ص: ١٩٦)، سؤالات الآجري لأبي داود (ص: ١٧٧)، المعرفة والتاريخ للفسوي (٣/ ٨٢)، الثقات لابن حبان (٧/ ١٢١)، الكامل لابن عدي (١٥/ ١٩٥٨)، الثقات لابن شاهين (ص: ٢٣٢)، تهذيب التهذيب (٦/ ١١٠)، التقريب (٣٧٧١).\n(^٧) ابن خباشة الأسدي.\n(^٨) سقطت كلمة: \"الأمي\" من (م)، وعبارة الصلاة على النبي ﷺ من (ط).\n(^٩) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن حب الأنصار وعليٍّ ﵃ من الإيمان (١/ ٨٦ - ح ١٣١) من طريق وكيع وأبي معاوية عن الأعمش به، ولفظه: \"أن لا يحبنِي إلا … \".\nوأخرجه الترمذي في السنن -كتاب المناقب- باب ٢١ (٥/ ٦٤٣ - ح ٣٧٣٦) من طريق عيسى بن عثمان، عن يحيى بن عيسى الرملي به.","vol":"1","page":139},{"text":"٦٢ - حَدثنا يوسفُ بن مُسَلَّم، وأبو زرْعة (^١)، قالا: حدثنا\n⦗١٤٢⦘ عبيد الله بن موسى (^٢)، أخبرنا الأَعمشُ بمثلِهِ، إلا أنَّه قال: \"لا يُحِبُّنِي إلّا مؤمنٌ، ولا يُبغضنِي إلا مُنَافِق\" (^٣).\n_________\n(^١) كذا في الأصل و(م)، وعلى عبارة الأصل علامة تضبيب وتعليق في الهامش نصه: =\n⦗١٤٢⦘ = \"قال: في الأصل: وأبو بكر بن أبي زرعة، وهو وهم، ومن نسخةٍ: وأبو بكر الرازي، والله أعلم\"، وفي (ط): \"أبو بكر الرازي\" بدل: \"وأبو زرعة\"، ولعله الصواب.\nأما أبو زرعة فهو: عبيد الله بن عبد الكريم الرازي خال ابن أبي حاتم الرازى\" وأما أبو بكر الرازي فهو: محمد بن زياد بن معروف، نزيل جرجان، توفي سنة (٢٥٧) -وقد صرَّح المصنِّف باسمه في ح (٢٩١) و(٦٤٢) -.\nذكره ابن حبان في الثقات وقال: \"مستقيم الحديث\"، وترجم له السهمي في تاريخ جرجان، وذكره الذهبي في تاريخ الإسلام ولم يحك فيه جرحًا أَو تعديلًا.\nانظر: الثقات لابن حبان (٩/ ١٢٠)، تاريخ جرجان للسهمي (ص: ٣٨١)، تاريخ الإسلام للذهبي (حوادث سنة ٢٥١ - ٢٦٠ / ص: ٢٨٩).\n(^٢) ابن باذام العبسي.\n(^٣) لم أجده من طريق عبيد الله بن موسى، عن الأعمش. وانظر تخريج الحديث السابق.","vol":"1","page":141},{"text":"٦٣ - حدثنا أبو داودَ الحرانِي، ومحمد بن حَيُّويه (^١)، قالا: حدثنا سليمان بن حَرْب (^٢)، حدثنا حمَادُ بن زيد، حدثنا مَعبد بن هلال العَنَزي (^٣)، قال: اجتمعنا -ناسٌ من أهل البصرة-، فانطلقنا إلى أنس بن\n⦗١٤٣⦘ مالك، وذَهَبْنَا مَعَنا بثابتٍ البُنانِي (^٤) إلى أنس بن مالك يسألُهُ (^٥) عَن حَديث الشَّفاعة، فأتيناه وهوَ في قَصْرِه يُصَلِّي الضُّحى، فاستأذَنَّا عليه، فأذِن لنا، فدخَلنا عليهِ، فأَقْعَد مَعَهُ ثابتًا (^٦) على فراشهِ، قال: وقلنا لثابتٍ: لا تَسْألْه عن شيءٍ أوَّل من حَديث الشَّفَاعَة، فَقالَ لَهُ: يا أبا حَمْزَةَ هؤلاء إخوانك يسْألونك عَن حَديث الشَّفَاعة. فقال أنسٌ: حَدثنَا مُحمد ﷺ قال: \"إذا كان يَومُ القِيامَةِ مَاجَ (^٧) الناسُ بَعْضُهم في بَعْضٍ، فَيأتُون آدَم فَيَقُولُونَ: اشفَعْ لذريَّتك، فَيقُول: لَسْتُ لَها ولكن عليكمْ بإبراهيمَ فإِنَّهُ خَليلُ الله، فَيَأتُونَ إبراهيمَ فيقول: لسْتُ لها ولكن عليكم بموسى فإنه كليمُ الله، فيقول: لسْتُ لها، ولكن عليكم بعيسى فإنه رُوحُ الله وكَلِمَتُه، فيُؤتى عيسى فيقول: لسْتُ لها، وَلكن عليكم بمحمد [ﷺ] (^٨)، فأُوتَى فأَقُول: أنا لَها، فأنطلِقُ، فاسْتأذنُ على ربي فيُؤذن لِي، فأقُومُ بين يديه، فأحمَدُه بمحامد يُلهمنيها الله، ثم أخرُّ له ساجدًا فيُقَال لي: يا محمدُ ارفَعْ رأْسك، وَقل يُسْمَع لك، وسَلْ تُعْطَ، واشْفَع\n⦗١٤٤⦘ تُشَفَّع.\nفأقول: يا رَبِّ، أُمَّتي، أُمَّتي، فيُقَال: انطلِقْ فَمن كان في قلبهِ مثقالُ حَبةٍ من بُرَّة، أو شَعيرةٍ من إيمانٍ فَأَخرِجْه منهَا. فأنطلقُ، فأفعلُ، ثم أرجعُ إلى ربي فأحمَدُهُ بتلك المحامد، ثم أخِرُّ له ساجدًا، فيُقَالُ لي: يا محمد ارفعْ رأسك، وقُلْ يُسمَعْ لك، وسَلْ تُعْطَ، واشْفَعْ تُشَفَّعْ. فأقول: أُمَّتي، أُمَّتي. فَيُقالُ لِي: انطَلِقْ فمَن كان في قلبهِ مثقالُ حَبةٍ من خَرْدلٍ مِن إيمانٍ فَأَخرجْهُ منها، فانطلقُ فأفعَلُ، ثم أعودُ إلى رَبِي فأحْمَدُه بتِلك المحامد، ثم أخِرُّ له ساجدًا، فيُقال لِي (^٩): يا محمد ارْفَعْ رأسك، وقُلْ يُسْمعُ لك، وَسَلْ تُعْطَ، واشْفَعْ تُشَفَّع، فأقول: يا ربِّ، أُمَّتي، أُمَّتي، فَيُقال لِي: انطلق فمن كان في قلبهِ أدْنَى أدْنَى أدْنَى من مثقال حبَّةٍ من خَرْدَلٍ من إيمانٍ (^١٠) فأَخْرِجْهُ من النَّار، فأَنْطَلِقُ فأَفْعَلُ\".\nقالَ: فلما خَرجْنا من عندِ أنسٍ قلتُ لبعْضِ أصحَابنا: لو مَرَرْنا بالحسَن (^١١) -وهوَ يَومئذٍ في منزل أبي خَليفة (^١٢) - فحدَّثناه بما حدَّثَنَا به\n⦗١٤٥⦘ أنسُ بن مالكٍ، *فانطلقنا* (^١٣) فاسْتَأذَنَّا عليْهِ، فأذِنَ لنا، فقلنا: يا أبا سعيد، جئنا من عند أخيك أنس بن مالك، وَذكر الحديثَ (^١٤).\n_________\n(^١) هو: محمد بن يحيى بن موسى الإسفرائيني.\n(^٢) الأزدي الواشحي، قاضي مكة.\n(^٣) العَنَزي: بفتح العين المهملة، والنون، كسر الزاي، نسبة إلى عَنَزَة حيٌّ من ربيعة، وهو: عنزة بن أسد بن ربيعة، وفي الأزد أيضًا عَنَزَة، وهو ابن عمرو بن حباب الحميرى، وفي خزاعة أيضًا عَنَزَة بن عمرو بن أفصى بن حارثة، ومعبد بن هلال منسوبٌ -فيما =\n⦗١٤٣⦘ = يظهر من صنيع السمعانِي- إلى عَنَزة خزاعة، والله أعلم.\nانظر: الأنساب للسمعانِي (٩/ ٧٦).\n(^٤) في (ط): \"وذهبنا ومعنا ثابت البناني\".\n(^٥) في (ط): \"يسأله لنا\".\n(^٦) وفي (ط): \"فأقعد ثابتًا معه\".\n(^٧) ماج الناس: أي اختلطوا. فتح الباري لابن حجر (١٣/ ٤٨٤).\n(^٨) ما بين المعقوفتين من (ط).\n(^٩) سقطت من (ط) كلمة: \"لي\".\n(^١٠) وفي (ط): \"الإيمان\".\n(^١١) هو: الحسن بن أبي الحسن البصري.\n(^١٢) هو: حجاج بن عتاب العبدي والد عمر بن أبي خليفة. قاله الحافظ في الفتح (١٣/ ٤٨٤) وذكر الحافظ عبد الغني بن سعيد الأزدي في كتابه \"المتوارين الذين اختفوا خوفًا من الحجاج\" الحسن البصري وأنه اختفى في منزل أبي خليفة حتى مات =\n⦗١٤٥⦘ = الحجاج. (ص ٤٤ - ٤٦).\n(^١٣) قوله: \"فانطلقنا\" ليس في (م).\n(^١٤) أخرجه البخاري في صحيحه -كتاب التوحيد- باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم (الفتح ١٣/ ٤٨٤ ح ٧٥١٠) من طريق سليمان بن حرب عن حماد به.\nوأخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٨٢ ح ٣٢٦) من طريق أبي الرَّبيع الزهرانِي وسعيد بن منصور كلاهما عن حماد بن زيد به.\nوعند الشيخين تتمة قصة الحسن مع هؤلاء النفر وزيادته عليهم في الحديث الذي سمعه من أنس قبلهم بعشرين عامًا فقال: \"قد حدثنا به قبل عشرين سنة، وهو يومئذٍ جميع، ولقد ترك الشيخ شيئًا ما أدري أنسي الشيخ، أو كره أن يحدِّثكم فتتكلوا … \" ثم ذكر لهم ما تركه أنس من الحديث وهو: \"ثم أرجع إلى رِبي في الرابعة … \" وفي آخرها يقول الله ﷿: \"وعزتي وكبريائي وعظمتي وجبريائي لأُخرجنَّ منها من قال: لا إله إلا الله\".","vol":"1","page":142},{"text":"٦٤ - وحَدثنَا أبو دَاود الحَرانِي أيضًا، حدثنا عارم (^١)، حدثنا حمَادُ بن زيد، عن مَعبد بن هلالٍ العَنزي قَال: أتيْنا أنَس بن مالك، وَذهَبْنا بثابتٍ مَعَنا تَشَفَّعْنا بهِ، قال (^٢) ثابتٌ: يا أبا حمزةَ (^٣) إن إخوانك جاؤوك يَسْألونك\n⦗١٤٦⦘ عن حَديث محمد [ﷺ] (^٤) في الشفاعة، قال: قال رسول الله ﷺ (^٥)\n_________\n(^١) محمد بن الفضل السدوسي، أبو النعمان البصري، و\"عارم\" لقبٌ له.\n(^٢) في (ط): \"فقال\".\n(^٣) من هذا الموضع تبدأ نسخة: خدا بخش، وإليها الإشارة بحرف (ك)، والقسم المطبوع من الكتاب يبدأ من بعد هذا الحديث -أي من بداية الباب الآتي-، حيث اعتمد =\n⦗١٤٦⦘ = الطابعون في إخراج الكتاب على هذه النسخة -نسخة خدا بخش-.\n(^٤) الصلاة على النبيِ ﷺ من (ط) وحدها.\n(^٥) في (ط) عند هذا الموضع على هامش الورقة كتابة بطول الورقة قدرها أربعة أسطر، ليست واضحة فلم أتمكَّن من قراءتها، والظاهر أنها سماعات، أو بلاغ قراءة، والله أعلم.","vol":"1","page":145},{"text":"<span data-type='title' id=toc-96>بَيَانُ الأَعمَالِ وَالفَرَائضِ التي إِذَا أدَّاها بالقول وَالعَمل دَخل الجنَّة، وَالدليلُ على أَنَّهُ لا ينفعُه الإقرارُ حتى يسْتيقنَ به (^١) قلبُه، وَيُريدَ بهِ وَجْهَ الله ﷿ بما يحرُم بهِ على النَّار</span>\n_________\n(^١) كذا الأصل، وفي (ط) و(ك) بدون كلمة \"به\" وفي (م) كما في الأصل ولكن هناك ضربٌ على كلمة \"به\".","vol":"1","page":147},{"text":"٦٥ - حَدثنا أَحمَدُ بن شَيبان الرمليُّ (^١)، والفَضْلُ بن عبد الجبار المروزيُّ (^٢) قالا: حدثنا عبد الملك بن إبْراهيمَ الجُدِّي (^٣)، ح\nوحَدثَنا سليمان بن سيْفٍ [الحراني] (^٤)، حدثنا عَمرو بن\n⦗١٤٨⦘ عاصم (^٥)، ح\nوَحدثنا جَعفر بن محمد الصائغ، حدثنا عَفَّانُ (^٦)، ح\nوَحَدثنا محمد بن حَيُّويه (^٧)، حدثنا أبو سلمةَ (^٨)، قالوا: حدثنا سليمان بن المغيْرة (^٩)، حدثنا ثابتٌ (^١٠)، عَن أنس بن مالك قال: \"كنا قد (^١١) نُهينا في القرآن أن نَسألَ رسولَ الله ﷺ عَن شَيءٍ، فكان يُعجبنا أن يَجيءَ الرجلُ العَاقل من أهل البادية فيسْأَله، ونحن نسْمع، وكانوا أجرأَ على ذلك منَّا.\nقال: فجاء رجلٌ من أهل الباديةِ (^١٢) فقال: يا محمَّدُ أتانا رسوْلُك فزعَم لنا أنك تزعمُ (^١٣) أن الله أرْسَلك. قال: \"صَدَق\". قال: فَمن خَلق\n⦗١٤٩⦘ السَّماء؟ قالَ: \"الله\". قال: فَمنْ خلقَ الأرضَ؟ قال: \"الله\". قال: فَمنْ نَصَب هذه الجبالَ؟ قال: \"الله\". قال: فبالذي خَلَقَ السماء، وَخَلق الأرْض وَنَصَب فيها هَذهِ الجبالَ، وَجَعل فيْهَا المنافِعَ آلله أرسلَكَ؟ قَال: \"نَعَم\". قال: فزعَم (^١٤) رسُولُكَ أَنَّ علينا خَمْس صَلَواتٍ في يومِنا وَليلتِنا. قال: \"صَدقَ\". قال: فبالذي أرْسلك آلله أمرك بهذا؟ قال: \"نَعَمْ\". *قَال: وَزعم رَسوُلك أنَّ علينا زكاةَ (^١٥) أموالنا. قال: \"صَدَقَ\" (^١٦). قال: فبالذي أرسلك آلله أمرك بهذا؟ قال: \"نَعَم\" (^١٧).\n⦗١٥٠⦘ قَال: وَزعم رَسُولُك أنَّ علينا صومَ شهرٍ في سَنَتِنَا. قال: \"صَدَق\".\nقال: فبالذي أرسلك آلله أمرك بهذا؟ قال: \"نعَم\". قال: وَزعم رَسُولُك أنَّ علينا حجَّ البيْتِ مَن اسْتطاع إليهِ سبيلًا. قال: \"صَدق\". قال: فبالذي أرْسلك آلله أمرك بهذا؟ قال: \"نعم\". قَال: ثم وَلَّى الرجلُ، ثمّ قال: وَالذي بعثك بالحقِّ لا أزدادُ عليهنَّ شيئًا، ولا أنتقصُ منهنَّ شيئًا.\nثُمَّ ولَّى، فقال رَسولُ الله ﷺ: \"لَئِن صَدَق لَيَدْخُلَنَّ الجنَّةَ\" (^١٨).\n⦗١٥٢⦘ معنى حديثهم واحد، كلهم قالوا: \"قد كنا (^١٩) نهينا في القرآن\".\n_________\n(^١) في (م): \"شيبان بن أحمد الرملي\" وهو خطأ، وانظر ترجمته في ح (٦).\n(^٢) المَرْوَزي: بفتح الميم والواو بينهما الراء سكنة، وفي آخرها الزاي، نسبة إلى مدينة مرو، وكانت تسمى مرو الشهجان، أشهر مدن خراسان، والنسبة إليها: مَرْوَزي على غير القياس، وتسمى اليوم: مَرِي، وجغرافيًّا تتبع الآن جمهورية تركمنستان الإسلامية إحدى جمهوريات الاتحاد السوفيتي سابقًا.\nوالفضل بن عبد الجبار هذا لم أقف له على ترجمة عند غير ابن حبان الذي ذكره في الثقات.\nانظر: الثقات لابن حبان (٩/ ٨)، والأنساب للسمعاني (١١/ ٢٦٠)، معجم البلدان لياقوت (٥/ ١٣٢).\n(^٣) في (ط): \"عبد الملك عن إبراهيم الجدي\" وهو خطأ. وهو: أبو عبد الله القرشي المكي، مولى بني عبد الدار، والجُدِّي -بضم الجيم وتشديد الدال المكسورة- نسبة إلى جدة البلدة المعروفة بساحل مكة. انظر: الأنساب للسمعاني (٣/ ٢٠٧).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) ابن عبيد الله بن الوازع الكِلأبي القيسي، أبو عثمان البصري.\n(^٦) ابن مسلم الصفَّار.\n(^٧) محمد بن يحيى بن موسى الإسفرائيني.\n(^٨) هو: موسى بن إسماعيل المِنقري مولاهم، أبو سلمة التبوذكي. وانظر: الفتح (١/ ١٨٤).\n(^٩) القيسي، أبو سعيد البصري. من أثبت أصحاب ثابت البناني. \"تهذيب الكمال\" (١٢/ ٧٢).\n(^١٠) ابن أسلم البناني.\n(^١١) في (ط) و(ك): \"كنا نهينا\".\n(^١٢) هذا الرجل هو: ضمام بن ثعلبة السعدي، وافد بني سعد بن بكر، جاء ذكره صريحًا في رواية البخاري، وانظر: الإصابة للحافظ ابن حجر (٣/ ٤٨٦).\n(^١٣) قال ابن الصلاح: \"قوله: \"إنك تزعم\"، مع تصديق رسول الله ﷺ له دالٌّ على أن =\n⦗١٤٩⦘ = \"زعم\" ليس مخصوصًا بالكذب، وبما ليس بمحقَّق، بل قد يجيء بمعنى: \"قال\"، مستعملًا في الحق المحقَّق وفي غيره، وقد نقل مصداق ذلك أبو عمر الزاهد -أي: المعروف بغلام ثعلب- في شرحه للفصيح عن شيخه أبي العباس ثعلب عن العلماء باللغة من الكوفيين والبصريين، قال أبو العباس: ومنه قول الفقهاء: زعم مالك، زعم الشافعي، قال: معناه كله: قال، والله أعلم\".\nصيانة صحيح مسلم، لابن الصلاح (ص: ١٤٣).\n(^١٤) في (ط) و(ك): \"وزعم\".\n(^١٥) في (ط) و(ك): \"زكاة في أموالنا\".\n(^١٦) في (م): \"صدقك\".\n(^١٧) ما بين النجمين عليها علامة حذف (لا- إلى) في نسختي (ط) و(ك)، وذكر محقِّقوا القسم المطبوع -من مسند أبي عوانة- أن في هامش نسخة (ك) ما نصه: \"سقط من أصل ابن الصغاني\". ولم أستطع قراءة هذا النص في هذه النسخة (ك) لعدم وضوح المصورة.\nولعلَّ الصواب: \"ابن السمعاني\" كما هو مثبت في مواضع أخر من هذه النسخة.\n(^١٨) أخرجه البخاري في صحيحه -كتاب العلم- باب ما جاء في العلم- (الفتح ١/ ١٧٩ ح ٦٣) من طريق شريك بن أبي نمر، عن أنس بن مالك موصولًا.\nوأخرجه مسلم في كتاب الإيمان -باب السؤال عن أركان الإسلام (١/ ٤١ ح ١٠) من طريق سليمان بن المغيرة، عن ثابت به.\nوعلَّقه البخاري عن موسى التبوذكي، وعلي بن عبد الحميد عن سليمان بن المغيرة فقال: \"ورواه موسى وعلي بن عبد الحميد عن سليمان عن ثابت عن أنس عن النبي ﷺ بهذا\".\nأمّا رواية موسى فعزاها الحافظ ابن حجر في \"تعليق التعليق\" إلى أبي عوانة وأسندها من طريقه، وأسندها أيضًا من طريق ابن منده، وأما رواية علي بن عبد الحميد فأسندها من طريق الدارمي، وعزاها أيضًا إلى الترمذي وقد أخرجها الترمذي من طريق البخاري كما سيأتي.\nوقال الحافظ في الفتح: \"وقع في النسخة البغدادية -التي صححها العلامة أبو محمد بن الصغاني اللغوي بعد أن سمعها من أصحاب أبي الوقت وقابلها على عدة نسخ، وجعل لها علامات -عقب قوله: رواه موسى وعلي بن عبد الحميد عن سليمان بن المغيرة عن ثابت ما نصه: \"حدثنا موسى بن إسماعيل حدثنا سليمان بن =\n⦗١٥١⦘ = المغيرة حدثنا ثابت عن أنس\" وساق الحديث بتمامه.\nوقال الصغاني في الهامش: \"هذا الحديث ساقط من النسخ كلها إلا في النسخة التي قرئت على الفربري صاحب البخارى وعليها خطه\"، -يعني: بالساقط هنا: هذا الإسناد الموصول-.\nقلت (والكلام للحافظ): \"وكذا سقطت في جميع النسخ التي وقفت عليها والله تعالى أعلم بالصواب\". وعلى هذا يكون أبو عوانة قد التقى مع البخاري في شيخه موسى بن إسماعيل التبوذكي، وذلك لأن الحافظ قال أيضًا: \"وإنما علقه البخاري لأنه لم يحتجَّ بشيخه -أي: شيخ موسى- سليمان بن المغيرة، وقد خولف في وصله فرواه حماد بن سلمة عن ثابتٍ مرسلاُ، ورجحها الدارقطني، وزعم أنها علة تمنع من تصحيح الحديث، وليس كذلك بل هي دالة على أنَّ لحديث شريك أصلًا\".\nوههنا مسألة أخرى وهي: اختلاف حماد بن سلمة وسليمان بن المغيرة في الوصل والإرسال عن ثابت، وكلاهما من أثبت أصحاب ثابت، وقد اختلف السلف فيمن يقدَّم منهما على الآخر، فذهب علي بن المديني، وابن معين، والإمام أحمد، والدارقطني وغيرهم إلى تقديم حماد.\nونقل الإمام مسلم في كتاب \"التمييز\" إجماع أهل المعرفة على تقديم حماد بن سلمة في ثابت.\nوذهب أبو حاتم الرازي إلى تقدم سليمان بن المغيرة.\nوقد رجَّح الدارقطني الإرسال -كما نقله الحافظ- لكونه يرى أنَّ حمادًا أثبت الناس في ثابت، إلا أنَّ الأولى ما اعتمده البخاري من وصله حيث رواه من طريق شريك مسندًا، ومرسل حماد يعضده ولا يعلّه، كما نبَّه عليه الحافظ، والله أعلم.\nانظر: التمييز للإمام مسلم (ص: ٢١٧ المطبوع مع كتاب منهج النقد عند المحدثين للدكتور محمد مصطفى الأعظمي)، العلل لابن أبي حاتم (٢/ ٦٦ رقم ١٦٨٧)، =\n⦗١٥٢⦘ = شرح علل الترمذي لابن رجب (٢/ ٦٩٠)، تغليق التعليق (٢/ ٦٨ - ٦٩)، وفتح الباري لابن حجر (١/ ١٨٤ - ١٨٥).\nفائدة الاستخراج:\nقول أنس: \"وكانوا أجرأَ على ذلك منَّا\" ليست في رواية مسلم، فهي زيادة في رواية المصنِّف توضِّح سبب إعجابهم بمجئ الرجل من أهل البادية وسؤاله الرسول ﷺ.\n(^١٩) في (ط) و(ك): بدون \"كنا\".","vol":"1","page":147},{"text":"٦٦ - حدثنا جَعفر الصائغ (^١)، حدثنا علي بن عبد الحميدِ (^٢)، وَسَعيد بن سليمان (^٣) قالا: حدثنا سليمان بن المغيرة، عن ثابتٍ، عن أنسٍ قال: \"كنّا نُهينا أن نَبتدِيء النبيَّ ﷺ، وكان يُعجِبُنا … \"، فذكر مَعْناه (^٤).\n_________\n(^١) جعفر بن محمد بن شاكر الصائغ البغدادي.\n(^٢) ابن مصعب المَعْنيُّ، أبو الحسن الكوفي، والمَعْنيُّ -بفتح الميم وسكون العين المهملة وفي آخرها نون- نسبة إلى مَعْنِ بن مالك من الأزد. الأنساب للسمعاني (١١/ ٤٠٨).\n(^٣) الضبيِّ، أبو عثمان الواسطي البزَّاز، يلقَّب بسعدويه.\n(^٤) أخرجه مسلم كما تقدم من طريق سليمان بن المغيرة، وأخرجه الترمذي في سننه -كتاب الزكاة-باب ما جاء إذا أديت الزكاة فقد قضيت ما عليك (٣/ ٥ ح ٦١٩) عن البخاري عن علي بن عبد الحميد عن سليمان بن المغيرة به. وأخرجه الدارمي في سننه -كتاب الطهارة- باب فرض الوضوء والصلاة (١/ ١٧١ ح ٦٥٠) عن علي بن عبد الحميد عن سليمان بن المغيرة به.","vol":"1","page":152},{"text":"٦٧ - حَدثنَا عبد الرحمن بن منصور البصري (^١)، حدثنا يحيى بن\n⦗١٥٣⦘ سعيد القطان، ح\nوَحَدثنا حمَدانُ بن علي (^٢)،\n⦗١٥٤⦘ حدثنا أبو نُعيم (^٣)، ح\nوحدثنا الحسن بن عَفَّان، حدثنا أبو أُسامةَ (^٤)، وعبيد الله بن مُوسىَ (^٥)، ح\nوحَدثنا أبو البختري (^٦)، حدثنا أبو أُسَامَةَ كلهُم قالوا: حَدثنا عَمرو بن عُثمان (^٧)، قال: سمعتُ موسى بن طلحة، حَدثَني أبو أيوب\n⦗١٥٥⦘ الأنصاريُّ أنّ أعْرابيًّا (^٨) عَرض لرسولِ الله ﷺ وهوَ في مسيرٍ، فأخذَ بِخِطام ناقتِهِ، فقالَ: يا رسول الله -أو يا محمدُ- (^٩)، أَخبرْني ما يُقَرِّبني من الجَنَّة، وَيُباعدني من النَّار. قال: \"تعبد الله، ولا تُشرك بهِ شَيئًا، وَتُقيم الصَّلاةَ، وَتُؤْتي الزكاةَ، وتصلُ الرحمَ\" (^١٠).\n⦗١٥٦⦘ مَعنى حَديثهم واحد، قال أبو نُعيم، وَأبو أُسامةَ: \"عَمرو بن عُثمان بن عبد الله بن مَوْهَب\"، وَقالَ أبو أسامةَ أيضًا؟ \"مَولى آل طلحةَ\".\n_________\n(^١) في (ط) و(ك): \"عبد الرحمن بن محمد بن منصور البصري\"، وهو: الحارثي، أبو سعيد، =\n⦗١٥٣⦘ = لقبه: كُرْبُزَان -بضم الكاف ثم راء ساكنة ثم موحَّدة مضمومة ثم زاي-، توفي ٢٧١ هـ. كذا ضبطه الذهبي، وضُبِط -خطأً- بالحركة بفتح الباء الموحدة في \"تبصير المنتبه\" (٣/ ١٢١٥)، و\"نزهة الألباب\" (٢/ ١١) كلاهما لابن حجر.\nوسيأتي في سند ح (١٤٣) و(٥٨٧) بالقاف في أوله بدل الكاف، ولعل هذا راجعٌ إلى اختلاف النطق بهذا الحرف لأنه أعجميٌّ، ولعله في أصله بين هذين الحرفين، والله أعلم.\nقال عنه أبو حاتم: \"شيخ\"، وقال ابنه: \"كتبت عنه مع أبي، وتكلموا فيه\".\nوقال الدارقطني: \"ليس بالقوي\"، وقال ابن عدي: \"حدَّث بأشياء لا يتابعه أحدٌ عليه\"، وقال الذهبي: \"فيه لين\".\nووثقه مسلمة بن القاسم، وذكره ابن حبان في الثقات، وكان موسى بن هارون يرضاه وكان حسن الرأي فيه.\nفمثل هذا يكتب حديثه للاعتبار، وقد تابعه هنا في التحويلات المقرونة -متابعة قاصرة- ثلاثة.\nانظر: الجرح والتعديل لابن أبي حاتم الرازي (٥/ ٢٨٣)، الثقات لابن حبان (٨/ ٣٨٣)، الكامل لابن عدي (٤/ ١٦٢٧)، سؤالات الحكم للدارقطني (ص: ١٢٩)، سير أعلام النبلاء (١٣/ ١٣٨)، والعبر للذهبي (١/ ٣٩١)، لسان الميزان لابن حجر (٣/ ٤٣١).\n(^٢) هو: محمد بن علي بن عبد الله بن مهران البغدادي، أبو جعفر الورَّاق، توفي سنة (٢٧٢ هـ). وحمدان لقبه، وهو من نبلاء أصحاب أحمد، وثقه الدارقطني، والخطيب، وأثنى عليه ابن المنادي.\nانظر: تاريخ بغداد للخطيب (٣/ ٦١)، تذكرة الحفاظ للذهبي (٢/ ٥٩٠)، طبقات =\n⦗١٥٤⦘ = الحنابلة لابن أبي يعلى (٣٠٨).\n(^٣) الفضل بن دُكَين التيمي مولاهم الكوفي.\n(^٤) حماد بن أسامة القرشي.\n(^٥) ابن باذام العبسي، انظر ترجمته في حديث \"كل أمر ذي بال\" الذي في مقدمة المؤلف.\n(^٦) عبد الله بن محمد بن شاكر البغدادي، أبو البختري العنبري، توفي (٢٧٠ هـ).\nوثقه الدارقطني، وقال أبو حاتم: \"شيخ\"، وقال ابنه: \"صدوق\"، وذكره ابن حبان في الثقات (٨/ ٣٦٦) وقال: \"مستقيم الحديث\"، ووثقه الذهبي.\nانظر: الجرح والتعديل لابن أبي حاتم (٥/ ١٦٢)، تاريخ بغداد للخطيب (١٠/ ٨٢)، سير أعلام النبلاء للذهبي (١٣/ ٣٣).\n(^٧) ابن عبد الله بن مَوْهَب القرشي التيمي، أبو سعيد الكوفي.\nسماه شعبة -في رواية البخاري ومسلم من طريقه-: \"محمد بن عثمان\"، فعقَّب البخاري ﵀ قائلًا: \"أخشى أن يكون محمد غير محفوظ، إنما هو عمرو\".\nوجزم بأنه عمرو بن عثمان في \"التاريخ الكبير\".\nوقال الحافظ: \"قال مسلم في \"شيوخ شعبة\"، والدارقطني في \"العلل\" وآخرون: المحفوظ عمرو بن عثمان\". =\n⦗١٥٥⦘ = وقال النووي: \"هكذا في جميع الأصول في الطريق الأول عمرو بن عثمان، وفي الثاني -أي طريق شعبة- محمد بن عثمان، واتفقوا على أن الثاني وهم وغلطٌ من شعبة، وأن صوابه عمرو بن عثمان كما في الطريق الأول\".\nانظر: التاريخ الكبير للبخاري (٦/ ٣٥٤)، شرح النووي على مسلم (١/ ١٧٢)، فتح الباري لابن حجر (٣/ ٣١١ - ٣١٢).\n(^٨) اختلفوا في هذا الرجل فقيل: ابن المنتفق، وقيل: صخر بن القعقاع، وقال ابن قتيبة: هو أبو أيوب الأنصاري نفسه، وهذا غريب لكونه يقول عن نفسه: \"أن أعرابيًّا … \".\nوانظر: فتح الباري لابن حجر (٣/ ٣١٠).\n(^٩) سقطت من (م): \"أو يا محمد\".\n(^١٠) أخرجه البخاري في صحيحه -كتاب الزكاة- باب وجوب الزكاة (الفتح ٣/ ٣٠٧ ح ١٣٩٦)، وفي كتاب الأدب -باب فضل صلة الرحم (الفتح ١٠/ ٤٢٨ ح ٥٩٨٢، ٥٩٨٣) من طريق شعبة عن ابن عثمان به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الإيمان الذى يدخل به الجنة (١/ ٤٢ ح ١٢) من طريق ابن نمير عن عمرو بن عثمان به.\nوأخرجه من طريق شعبة أيضًا حيث سمى ابن عثمان محمدًا، وقد سبق ما فيه.\nفائدة الاستخراج:\n١ - في لفظ مسلم: \"فأخذ بخطام ناقته أو بزمامها\"، وجاءت اللفظة هنا بدون شك.=\n⦗١٥٦⦘ = ٢ - أتمَّ المصنِّف -عقب الحديث- نسب عمرو بن عثمان وبيَّن أنه مولى آل طلحة.","vol":"1","page":152},{"text":"٦٨ - حدثنا محمد بن إسْحاق الصَّغاني، حدثنا عَفَّانُ بن مسْلم، حدثنا وُهَيب بن خالد (^١)، عَنْ يحيى بن سَعيد (^٢)، عن أبي زرْعة [وهو: ابن عمرو بن جرير] (^٣) عَن أبي هُرَيرة: أنَّ أعْرابيًّا جاء إلى النبي (^٤) ﷺ فَقال: يا رسُولَ الله دُلَّني على عَملٍ إذا أنا عملتُه دخلتُ الجنَّة، قال: \"تعبد الله لا تُشرك به شيئًا، وَتُقيم الصلاةَ، وتؤتي الزكاةَ المفروضةَ، وَتصُوم رمضانُ\" (^٥) (^٦).\n_________\n(^١) ابن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٢) ابن قيس الأنصاري، أبو سعيد المدني القاضي.\n(^٣) الزيادة من (ط) و(ك).\n(^٤) في (ط) و(ك): \"رسول الله\".\n(^٥) في (ط) و(ك) في هذا الموضع ما نصه: \"الحديث\" ثم تتمة الحديث كما عند مسلم ولكن عليه علامة حذف في كلتا النسختين.\n(^٦) أخرجه البخاري في صحيحه -كتاب الزكاة -باب وجوب الزكاة (الفتح ٣/ ٣٠٨ ح ١٣٩٧)، وأخرجه مسلم في كتاب الإيمان -باب بيان الإيمان الذي يدخل به الجنة (١/ ٤٤ ح ١٥) كلاهما من طريق عفان بن مسلم عن وهيب.\nفائدة الاستخراج:\nفي إسناد المصنف بيان المهمل في إسناد مسلم في: عفان ووهيب وأبي زرعة، وهذا =\n⦗١٥٧⦘ = من فوائد الاستخراج.","vol":"1","page":156},{"text":"٦٩ - حدثنا علي بن إشكاب (^١)، وَعلي بن حرب قالا: حدثنا أبو مُعاويَةَ (^٢)، عن الأعمش، عَن أبي سفيان (^٣)، عن جَابر قال: جاء النعمانُ بن قوْقل إلى رسول الله ﷺ فقال: يا رسول الله أرأيتَ إن صلّيتُ المكتوبات وأحللتُ الحلالَ، وَحَرَّمتُ الحرامَ وَلم أَزِدْ على ذلك أَأدخل الجنُّةَ؟ قال: \"نَعم\" (^٤).\n_________\n(^١) هو: علي بن الحسين بن إبراهيم بن الحر العامري، أبو الحسن بن إشكاب البغدادي، وإشكاب لقبٌ لوالده الحسين. تهذيب الكمال (٢٠/ ٣٧٩).\n(^٢) محمد بن خازم -بمعجمتين- الضرير الكوفي، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، توفي سنة (١٩٥ هـ). التقريب (٥٨٤١).\nفهو ثقة في الأعمش، ويضطرب في حديث غيره، قال الإمام أحمد: \"أبو معاوية الضرير في غير حديث الأعمش مضطرب، لا يحفظها حفظًا جيدًا\".\nوقال ابن نمير: \"كان أبو معاوية لا يضبط شيئًا من حديثه ضبطه لحديث الأعمش، كان يضطرب في غيره اضطرابا شديدًا\".\nوقال ابن خراش: \"هو في الأعمش ثقة، وفي غيره فيه اضطراب\".\nوقد وُصِف أيضًا بالتدليس، ورمي بالإرجاء، وجعله الحافظ في المرتبة الثانية من المدلِّسين، وحديثه هنا عن الأعمش.\nانظر: العلل للإمام أحمد، رواية ابنه عبد الله، (١/ ٣٧٨ رقم ٧٢٦)، تاريخ بغداد (٥/ ٢٤٨)، تعريف أهل التقديس لابن حجر (ص ٧٣ رقم ٦١).\n(^٣) طلحة بن نافع القرشي مولاهم الإسكاف المكي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان الذي يدخل به الجنة (١/ ٤٤ =\n⦗١٥٨⦘ = ح ١٦) من طريق أبي معاوية عن الأعمش به.\nفائدة الاستخراج:\nقوله: \"ولم أزد على ذلك\" ليس عند مسلم.","vol":"1","page":157},{"text":"٧٠ - أخبرَنا محمد بن عَوف الحمصيُّ، وَأبو أُميَّةَ، وَعَلي بن حرْب قالوا: حدثنا عبيد الله بن مُوسى، أخبرنا شَيبانُ (^١)، عن الأعمش، عَن أبي صالح (^٢) وَأبي سفيانَ، عن جَابرٍ قال: قال النعمان بن قوْقل: يا رسول الله أرأيتَ إن صلَّيتُ المكتوبات، وَأحللتُ الحَلالَ، وحرَّمتُ الحرامَ (^٣)، ولم أزِدْ عَلى ذلك شيئًا أأدخُل الجنَّةَ؟ قال: \"نَعم\" (^٤).\n_________\n(^١) ابن عبد الرحمن التميمي مولاهم النحوي، أبو معاوية البصري المؤدِّب.\n(^٢) ذكوان السمان المدني.\n(^٣) في (ط)، و(ك): \"وحرمت الحرام، وأحللت الحلال\".\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان الإيمان الذي يدخل به الجنة (١/ ٤٤ ح ١٧) من طريق عبيد الله بن موسى به.\nفائدة الاستخراج:\nأحال مسلم لفظه على ما قبله، وساقه المصنِّف كاملًا.\nوهذا الحديث كان ترتيبه في الأصل و(م) بعد حديث عمرو بن عبسة الآتي بعده، واتبعتُ فيما أثبته ترتيب نسختي (ط) و(ك) لمناسبتها لسياق الأحاديث، والله أعلم.","vol":"1","page":158},{"text":"٧١ - حَدثَنا محمد بن يحيى، حدثنا أبو الوليدِ (^١)، حدثنا عكرمةُ بن عمار (^٢)، حدثنا شَدَّادُ بن عبد الله\n⦗١٦٠⦘ أبو عَمار (^٣)، -وكان قد أدرك نفرًا من أصحابِ رسول الله ﷺ قال: قال أبو أُمامةَ (^٤): يا عَمرو بن عَبَسَةَ بأي شَيءٍ تَدَّعي أنَّك رُبْعَ الإسلام؟ فقال: إنِّي كنتُ أرَى الناس على ضَلالةٍ، ولا أرى الأوثان بشيء، ثم سمعتُ (^٥) عن رجلٍ (^٦) يُخبر أَخبارًا بمكة، ويُحدِّث أحاديثَ، فركبتُ راحلتي حَتى أَقْدُمَ مكَّة، فإذا أَنا برسول الله ﷺ مستخفيًا، وإذا قومُهُ عليه جُرآء (^٧)، فتلَطَّفتُ فدَخلْتُ عَليه، فَقلتُ: ما أنت؟ قال: \"أنا نَبِّي\"، قلت: وما نَبِّي؟ قال: \"رسولُ الله\". فَقلتُ: الله أرْسلك؟ قال: \"نَعم\". قلتُ: بأيِّ شيءٍ؟ قال: \"بأن يُوحَّد الله لا يشرك به شَيئًا، وكسْر الأوثان وَصِلةِ الأرْحام\"، فقلتُ: وَمن مَعك؟ قَالَ: \"حُرٌ وعبد\"، وَإذا مَعَهُ بلال وَأبو بكر. الحديثَ (^٨).\n_________\n(^١) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) العجلي، أبو عمار اليمامي، توفي سنة (١٥٩ هـ). =\n⦗١٥٩⦘ = وثقه الأئمة، إلا أنهم تكلَّموا في روايته عن يحيى بن أبي كثير وضعَّفوه فيها.\nومن هؤلاء: يحيى بن سعيد القطان، وابن المديني، والإمام أحمد، والبخاري، وأبو داود، وأبو حاتم، والنسائي، وابن حبان، وأبو أحمد الحكم وغيرهم.\nوفي رواية للإمام أحمد قال: \"مضطرب عن غير إياس بن سلمة، وكأن حديثه عن إياس بن سلمة صالح\"، ونقل العقيلي عنه أنه قال: \"أتقن حديث إياس بن سلمة\"، وهذا خلاف ما جاء عن إسحاق بن أحمد بن خلف البخاري الذي قال: \"ثقة، كثير الغلط، ينفرد عن إياس بن سلمة بأشياء لا يشاركه فيها أحد\".\nفأغلب الأئمة على توثيقه مستثنين من ذلك أحاديثه عن يحيى بن أبي كثير، والخلاف بين الإمام أحمد وإسحاق بن أحمد بن خلف البخارى في روايته عن إياس بن سلمة.\nوقال الذهبي في الكاشف: \"ثقة، إلا في يحيى بن أبي كثير فمضطرب\".\nوقال ابن حجر: \"صدوقٌ، يغلط، وفي روايته عن يحيى بن أبي كثير اضطراب، ولم يكن له كتاب\".\nوقد وُصف أيضًا بالتدليس، وصفه بذلك أبو حاتم، والدارقطني، وجعله الحافظ في المرتبة الثالثة من المدلسين.\nوقد صرَّح هنا بالتحديث، إضافة إلى أنها ليست عن يحيى بن أبي كثير.\nانظر: تاريخ الدوري (٢/ ٤١٤)، سؤالات ابن أبي شيبة لابن المديني (ص: ١٣٣)، العلل رواية عبد الله بن أحمد (١/ ٣٨٠) و(٢/ ٤٩٤)، و(٣/ ١١٦)، الثقات للعجلي (٢/ ١٤٤)، سؤالات الآجري لأبي داود (ص: ٢٦٤)، الضعفاء للعقيلي (٣/ ٣٧٨)، الجرح والتعديل لابن أبي حاتم (٧/ ١٠)، الثقات لابن حبان (٥/ ٢٣٣)، الكامل لابن عدي (٥/ ١٩١٠)، سؤالات البرقاني للدارقطني (ص: ٥٧)، الثقات لابن شاهين (ص: ٢٥٤)، تاريخ بغداد للخطيب (١٢/ ٢٥٩)، تهذيب الكمال للمزي (٢٠/ ٢٥٦)، =\n⦗١٦٠⦘ = الكاشف (٢/ ٣٣)، وذكر من تكلم فيه وهو موثَّق للذهبي (ص: ١٤٨)، تهذيب التهذيب (٧/ ٢٢٦)، تعريف أهل التقديس لابن حجر (ص: ٩٨)، التقريب (٤٦٧٢).\n(^٣) الدمشقي، مولى معاوية بن أبي سفيان.\n(^٤) صُدَيُّ -بالتصغير- بن عجلان الباهلي، صحابي مشهور. التقريب (٢٩٢٣).\n(^٥) في الأصل: \"سمعته\" وعليها ضبة.\n(^٦) في (ط): \"برجل يخبر … \".\n(^٧) في الأصل و(م) ضُبِط هكذا: \"جَرِءيٌ\"، وما أثبت من النسخ الأخرى، قال النووي: \"بالجيم المضمومة جمع جَريء -بالهمز- من الجراءة وهي الأقدام والتسلط\". شرح مسلم للنووي (٦/ ١١٥).\n(^٨) أخرجه مسلم في كتاب صلاة المسافرين وقَصْرِها -باب إسلام عمرو بن عَبَسَة =\n⦗١٦١⦘ = (١/ ٥٦٩ ح ٢٩٤) -كذا تسمية الباب في نسخة فؤاد عبد الباقي، وفي شرح النووي: باب الأوقات التي نهي عن الصلاة فيها- من طريق عكرمة بن عمار عن شداد بن عبد الله ويحيى بن أبي كثير كلاهما عن أبي أمامة به مطولًا.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان دليل على تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"1","page":158},{"text":"٧٢ - حدثنا الرَّبيع بن سليمان (^١)، وَمحمد بن عبد الله بن عبد الحكم (^٢) وعيسَى بن أحمَد العسْقلاني قالوا: حدثنا بشر بن بكر (^٣)، حدثنا ابن جَابر -يَعني: عبد الرحمن بن يزيدَ بن جَابر (^٤) -، ح\nوَأخبرَني العَباسُ بن الوليد (^٥)، أخبَرني أبي، عَن ابن جابر أيضًا، ح (^٦)\nوأخبرني العَباسُ بن الوليدِ، عن أبيه، عَن الأوزاعي،\n⦗١٦٢⦘ كلاهما (^٧) عن عميْر بن هانئ (^٨) قال: حَدثني جُنَادة بن أبي أُمَيةَ (^٩)، حَدثني عُبادة بن الصامتِ قال: قال رسول الله ﷺ: \"مَن قال: أشهدُ أن لا إله إلا الله وحده لا شريك له، وأن محمدًا عَبدُه ورسوله، وأن عيسى عبد الله، وَابنُ أمتهِ كلمتُهُ أَلقاها إلى مريمَ، وروحٌ منه، وأنَّ الجنَّةَ حقٌ، وَأنَّ النُّار حَقٌ، أدخلة الله من أيِّ أبواب الجنَّةِ الثمانيةِ شاء\" (^١٠).\nوَفي حَديث الأوزاعي: \"أدخلهُ الله الجنُّة على ما كان من عَملٍ\" (^١١).\n_________\n(^١) المرادي المصري، أبو محمد المؤذن.\n(^٢) ابن أعين المصري الفقيه.\n(^٣) التِّنِّيسي، أبو عبد الله البجلي.\n(^٤) في (ط) و(ك): \"حدثنا ابن جابر يعني عبد الرحمن\"، وهو: عبد الرحمن بن يزيد بن جابر الأزدي، أبو عتبة الشامي الداراني.\n(^٥) ابن مَزْيَد -بفتح الميم وسكون الزاي وفتح المثناة التحتانية- العُذْرِي -بضم المهملة وسكون المعجمة- البيروتي. التقريب (٣١٩٢).\nوأبوه الوليد بن مَزْيَد من أثبت الناس في الأوزاعي، كما في تهذيب الكمال، (٣١/ ٨٤).\n(^٦) هذا الإسناد الأخير ساقط من (ط) و(ك).\n(^٧) في (ط) و(ك): \"كليهما \".\n(^٨) العَنْسي، أبو الوليد الدمشقي الداراني.\n(^٩) الأزدي الزهراني، أبو عبد الله الشامي.\n(^١٠) أخرجه البخاري في صحيحه -كتاب الأنبياء- باب قوله تعالى ﴿قُلْ يَاأَهْلَ الْكِتَابِ لَا تَغْلُوا في دِينِكُمْ …﴾ (الفتح ٦/ ٥٤٦ ح ٣٤٣٥).\nومسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٧ ح ٤٦) كلاهما من طريق الوليد بن مسلم عن ابن جابر به.\nفائدة الاستخراج:\nأخرجه مسلم من طريق الوليد بن مسلم وهو مدلس، جعله ابن حجر في المرتبة الرابعة من المدلسين، ووُصف بأنه يدلس تدليس التسوية -كما سيأتي في ح (٧٣) - وجاءت رواية مسلم بالعنعنة، وقد أخرجه المصنِّف من غير طريقه هنا.\n(^١١) أخرجه البخاري -كما تقدم في الموضع السابق- من طريق الوليد بن مسلم عن الأوزاعي به، ومسلم -في الموضع السابق- من طريق مبشر بن إسماعيل عن الأوزاعي، به.","vol":"1","page":161},{"text":"٧٣ - حَدثنا يزيدُ بن سنان (^١)، حدثنا دُحَيم (^٢)، حدثنا الوَليدُ بن مُسْلِمٍ (^٣)، ح\n⦗١٦٤⦘ وَحَدثنا أبو داود الحراني، حدثنا مُؤَمَّل بن الفَضل (^٤)، حدثنا مسكين بن بُكَير (^٥) كلاهما عن الأوزاعي بمثلِهِ (^٦).\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشي الأموي، أبو خالد القزاز.\n(^٢) عبد الرحمن بن عمرو بن ميمون القرشي، أبو سعيد الدمشقي، لقبه دُحَيم.\n(^٣) القرشي، أبو العباس الدمشقي، توفي سنة (١٩٥ هـ).\nثقة، لكنه يدلس تدليس التسوية فيسقط الضعفاء من شيوخ الأوزاعي وغيره ليسوي الإسناد، فقيل له في ذلك فقال: \"أنبل الأوزاعي أن يروي عن مثل هؤلاء\".\nقال الدارقطني: \"يروي عن الأوزاعي أحاديث الأوزاعي عن شيوخ ضعفاء، عن شيوخ قد أدركهم الأوزاعي مثل: نافع، وعطاء، والزهري، فيُسقط أسماء الضعفاء ويجعلها عن الأوزاعي عن عطاء … \".\nورمز له الذهبي في الميزان \"صح\"، وقال: \"إذا قال الوليد: عن ابن جريج، أو عن الأوزاعي فليس بمعتمد؛ لأنه يدلس، فإذا قال: حدثنا فهو حجة\".\nوقد جعله الحافظ في المرتبة الرابعة من مراتب المدلِّسين، وقال في التقريب: \"ثقة، لكنه كثير التدليس والتسوية\".\nوقد ذكر الحافظ ابن حجر رحمه الله تعالى بأنه قد صرَّح بالسماع في هذا الحديث عند الإسماعيلي إضافة إلى كونه متابعٌ في الإسناد.\nانظر: طبقات ابن سعد (٧/ ٤٧٠)، المعرفة والتاريخ ليعقوب بن سفيان (٢/ ٤٢٠)، الجرح والتعديل لابن أبي حاتم (٩/ ١٦)، الثقات لابن حبان (٩/ ٢٢٢)، الضعفاء والمتروكين للدارقطني (ص: ٤١٥)، تهذيب الكمال للمزي (٣١/ ٨٦)، ميزان الاعتدال للذهبي (٤/ ٣٤٧)، فتح الباري (٦/ ٥٤٧)، وتعريف أهل التقديس (ص ١٣٤)، والتقريب لابن حجر (٧٤٥٦).\n(^٤) أبو سعيد الجزري.\n(^٥) الحرَّاني، أبو عبد الرحمن الحذَّاء.\nقال الحافظ: \"صدوق يخطئ، وكان صاحب حديث\"، ومن ذكر خطأه إنما قيَّده في حديثه عن شعبة وهذه ليست منها، ورمز له الذهبي \"صح\" إشارة إلى أن العمل على تصحيح حديثه.\nانظر: تاريخ الدارمي (ص: ٢٠٥)، الجرح والتعديل لابن أبي حاتم (٨/ ٣٢٩)، تهذيب الكمال للمزي (٢٧/ ٤٨٣)، الميزان للذهبي (٤/ ١٠١)، التقريب (٦٦١٥).\n(^٦) أخرجه الشيخان كما تقدم.\nفائدة الاستخراج:\nأخرجه مسلم من طريق الوليد بن مسلم، عن الأوزاعي وفيه ما تقدم، وقرن المصنِّف مع الوليد -للكلام الذي فيه-: مسكين بن بكير، وهذا من فوائد الاستخراج.","vol":"1","page":163},{"text":"٧٤ - حَدثَنا محمدُ بن حَيويه (^١)، حدثنا علي بن عبد الله [حدثنا بشر بن المفضَّل (^٢)، حدثنا خالد الحذَّاء (^٣)، عن الوليد أبي بشر (^٤)] (^٥)، ح\n⦗١٦٥⦘ وحَدثنا مَهديُّ (^٦)، حدثنا يحيى بن يحي (^٧)، وَمُسَدَّد قَالُوا: أخبرنا بشْر بن المُفَضَّل، حدثنا خَالد الحذَّاءُ، عَن الوليدِ أبي بشرٍ، ح (^٨)\nوحَدثنا الصَّغاني، حدثنا المُعلى بن مَنْصُور (^٩)، حدثنا إسْماعيل -يَعني: ابن عُلَيَّة- (^١٠)، عن خَالدٍ، عن الوليد بن مُسْلم، سمعت حُمْرانَ (^١١)، عن عُثمانَ ﵁[يقول] (^١٢): سمعتُ النبي ﷺ يَقُول: \"مَن ماتَ (^١٣) وهوَ يَعلم أَن لا إله إلا الله دَخل الجنَّةَ\" (^١٤).\n_________\n(^١) محمد بن يحيى بن موسى الإسفرائيني.\n(^٢) ابن لاحق الرَّقاشي مولاهم، أبو إسماعيل البصري.\n(^٣) خالد بن مِهران الحذَّاء البصري.\n(^٤) الوليد بن مسلم بن شهاب العنبري، أبو بشر البصري.\n(^٥) هو: ابن المديني، وما بين المعقوفتين من (ط) و(ك).\n(^٦) في (ك): \"مهدي بن الحارث\" ولم أظفر بترجمته.\n(^٧) ابن بكر بن عبد الرحمن التميمي الحنظلي أبو زكريا النيسابوري، وفي (م): \"يحي\" فقط.\n(^٨) سقط هذا الإسناد من (ط) من عند قوله: \"وحدثنا مهدي\" إلى هذا الموضع.\n(^٩) الرازي، أبو يعلى، نزيل بغداد.\n(^١٠) في (ط) و(ك): \"إسماعيل بن علية\".\n(^١١) ابن أبان بن خالد النَّمَري المدني.\n(^١٢) ما بين المعقوفتين من (ط) و(ك).\n(^١٣) في (م): \"من بات\"، وهو خطأ.\n(^١٤) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٥ ح ٤٣) عن أبي بكر بن أبي شيبة، وزهير بن حرب كلاهما عن إسماعيل بن علية. وأخرجه أيضًا عن المقدمي، عن بشر بن المفضل كلاهما عن خالد الحذاء به.\nفائدة الاستخراج:\nبيَّن المصنِّف في روايته أن إسماعيل هو: ابن علية، وهذا من فوائد الاستخراج، وفي رواية مسلم: إسماعيل ابن إبراهيم، والاشتباه في أنه ابن علية أو غيره وارد.","vol":"1","page":164},{"text":"٧٥ - حدثنا الصَّغاني، حدثنا عقبةُ بن مُكْرَم (^١)، حدثنا محمد بن جَعفر (^٢) حدثنا شعبةُ، عن خالدٍ، عن أبي بشْرٍ العنبري (^٣)، عن حُمْرانَ، عَن عُثمانَ [﵁] (^٤) عن النَّبي ﷺ، بمثلِه (^٥) (^٦).\n_________\n(^١) بضم الميم، وسكون الكاف وفتح الراء، العَمِّي -بفتح المهملة وتشديد الميم-، أبو عبد الملك البصري. التقريب (٤٦٥١).\n(^٢) الهذلي مولاهم، أبو عبد الله البصري، المعروف بغُنْدَر، وكان ربيب شعبة.\nانظر: تهذيب الكمال للمزي (٢٥/ ٥).\n(^٣) هو الوليد بن مسلم بن شهاب الماضي في الإسناد السابق.\nوالعَنْبَري: بفتح العين المهملة، وسكون النون، وفتح الباء الموحدة، وفي آخرها راء، نسبة إلى بني العنبر، وقد يخفَف فيقال: بلعنبر، وهم جماعة من بني تميم.\nالأنساب للسمعاني (٩/ ٦٧).\n(^٤) ما بين المعقوفتين من (م).\n(^٥) سقطت كلمة \"بمثله\" من (م).\n(^٦) لم يخرجه مسلم من طريق شعبة عن خالد، وقد أخرجه الإمام أحمد في المسند (١/ ٦٥)، والنسائي في عمل اليوم والليلة (ص ٣١٧ ح ١١٢١، ١١٢٢)، وأبو نعيم الأصبهاني في الحلية (٧/ ١٧٤) كلهم من طرق عن شعبة عن خالد به.\nوأخرجه النسائي أيضًا في عمل اليوم والليلة (ص ٣١٨ ح ١١٢٣) من طريق عبد الله بن حمران عن شعبة، عن بيان بن بشر قال: سمعت حمران .... به.\nثم عقَّب -أي النسائي- بقوله: \"حديث عبد الله بن حمُران خطأ، والصواب حديث غندر\" يعني: حديث غندر عن شعبة عن خالد عن الوليد أبي بشر.","vol":"1","page":166},{"text":"٧٦ - حدثنا محمد بن يحيى، حدثنا عبد الصمدِ بن عبد الوارث (^١)،\n⦗١٦٧⦘ عن شُعبَةَ، عن خالدٍ الحذَّاء، عن أبي بشرٍ العنْبَري، عَن حُمْران، عن عُثمانَ ﵁ (^٢)، أن النَّبي ﷺ قال: \"مَن مَاتَ وهو يَعلمُ أن الله حق دَخل الجنَّةَ\".\nوقال مرةً (^٣): \"من ماتَ وهو يعلمُ أَن لا إله إلا الله دخل الجنَّةَ\" (^٤).\n_________\n(^١) ابن سعيد العنبري مولاهم، أبو سعيد البصري.\n(^٢) لفظة الترضي على الصحابي سقطت من النسخ الأخرى.\n(^٣) في (ط): \"ومن مات وهو يعلم\" بدون لفظة: \"وقال مرة\".\n(^٤) أخرجه أبو نعيم الأصبهاني في حلية الأولياء (٧/ ١٧٤) من طريق محمد بن المثنى عن عبد الصمد بن عبد الوارث باللفظ الثاني. والظاهر أن التردد من عبد الصمد، ولعله كان يحدِّث به على الوجهين بدليل أن محمد بن المثنى رواه عنه باللفظ الثاني.\nوهذا الحديث متأخر في الترتيب -في الأصل ونسخة (م) - حيث جاء بعد الحديث (٧٨) الآتي، وقد راعيت ترتيب نسختي (ط) و(ك) لمناسبته للسياق، حيث إنه من متابعات الأحاديث التي قبله.","vol":"1","page":166},{"text":"٧٧ - حَدثنا مُسلم (^١)، حدثنا سهل بن عُثمانَ (^٢)، وأبو كُريب (^٣)، قالا: حدثنا أبو مُعاوية، حدثنا الأعمَشُ، عَن أبي صالح، عن أبي هُرَيرةَ، أو عَن أبي سَعيدٍ -الشك من الأعمش- قال: لما كان يومُ غزوة تبوك أصابَ النَّاسَ مجاعةٌ (^٤)، فأتَوا النَّبيَّ ﷺ وقالوا: يا رسول الله، لَو أَذِنْتَ\n⦗١٦٨⦘ لنا فنحرْنا نواضِحَنا (^٥) فأكلنا وَادَّهنَّا. فقال: \"افْعَلُوا\". فجاء عمرُ ﵁ فقال: يا رسولَ الله، إِنَّك إن فَعَلْتَ قلَّ الظَّهْرُ، ولكن ادعهم بِفَضل أزوادهمْ، ثم ادْع الله (^٦) لهم عليها بالبركة لعلَّ الله أن يجعَل في ذلك.\nفقال رسول الله ﷺ: \"نَعم\" (^٧).\n_________\n(^١) ابن الحجاج القُشيري، أبو الحسين النيسابوري، صاحب الصحيح.\n(^٢) ابن فارس الكِنْدي، أبو مسعود العسكري.\n(^٣) محمد بن العلاء بن كُرَيب. سمَّاه في صحيح مسلم.\n(^٤) في (ط) و(ك) زيادة في هذا الموضع نصه: \"فأمر النبي ﷺ\" ولعله سبق قلم.\n(^٥) النواضح: جمع ناضح، وهي الإبل التي يُسْتقى عليها. النهاية لابن الأثير (٥/ ٦٩).\n(^٦) في (ط) و(ك) زيادة: \"﷿\".\n(^٧) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٦ ح ٤٥) مطوَّلًا بزيادة في آخره كما سيأتي في الحديث الذي بعده.\nوإيراد المصنف الحديث من طريق مسلم لعله لعدم وجوده عنده من غير طريقه بهذا الإسناد، أعني من طريق أبي معاوية عن الأعمش، عن أبي صالح عن أبي هريرة أو عن أبي سعيد، وكأن ذلك لأن أبا معاوية من أثبت أصحاب الأعمش، لازمه عشرين عامًا. تهذيب الكمال (٢٥/ ١٣١).\nقال السخاوي -في معرض كلامه عن مناهج المستخرجين-: \"وربما عزَّ على الحافظ وجود بعض الأحاديث فيتركه أصلًا، أو يعلقه عن بعض رواته، أو يورده من جهة مصنِّف الأصل\". فتح المغيث للسخاوي (١/ ٤٤).\nوقد انتقد الدارقطني هذا الإسناد على مسلم فقال: \"أخرجه من حديث الأعمش، عن أبي صالح عن أبي هريرة أو عن أبي سعيد، واختلف فيه على الأعمش، وقيل: عن أبي صالح، عن جابر، وكان الأعمش يشك فيه\".\nوأجاب ابن الصلاح عن ذلك بقوله: \"أما شك الأعمش فهو غير قادح في متن الحديث، فإنه شك في عين الصحأبي الراوي له، وذلك غير قادح؛ لأن الصحابة كلهم عدول، والله أعلم\". =\n⦗١٦٩⦘ = وبنحو هذا أجاب النووي، وصوَّبه الشيخ ربيع المدخلي وقال: \"لا وجه لاستدراك الدارقطني على مسلم بتردد الأعمش بين راويين من الصحابة أيهما روى الحديث\".\nانظر: التتبع للدارقطني (ص: ١٤٢)، صيانة صحيح مسلم لابن الصلاح (ص: ١٧٨)، شرح مسلم للنووي (١/ ٢٢٢)، بين الإمامين مسلم والدارقطني (ص: ١٤).","vol":"1","page":167},{"text":"٧٨ - حَدثنا عباس [بن محمد] (^١) الدوري، حدثنا علي بن بحر [بن بَرِّي] القطان (^٢)، حدثنا قتادة بن الفُضَيل بن عبد الله بن قتادة (^٣)، سمعتُ الأعمَشَ يُحدِّث عن أبي صالح، عن أبي هُرَيرة قال: خَرجْنا معَ رسول الله ﷺ في غَزوةٍ فنزلنا منزلًا، فقال بعضُ القوم: يا رسول الله، لَو ذَبَحْنا بَعض الظَّهر فأَصبنا منه فيَرى المشركون حُسْنَ حَالِنا. فقَال: \"ما شئتُمْ\". فجاء عمرُ بن الخَطاب ﵁ فقال: لا، ولكن اجمَعْ زادَنا (^٤) فادْعُ عَليه. فجمع رَسول الله ﷺ زادَنا، فجَعَل\n⦗١٧٠⦘ الرَّجُل يَجيء بالشيء من السويق، وَبالشيء من التَّمر. قال: فدعا رسولُ الله ﷺ، ثم قال: \"عليكم بأوعيتكم\". قال: فمَلَؤُوهَا، وفَضَل فَضْلٌ كثير (^٥). قال: فلما رأى ذلك رسولُ الله ﷺ قال: \"أنا عبد الله، وَأنا رسولُهُ مَن جَاء بهما يومَ القيامَة لم يُحجَبْ عن الجنّة\" (^٦).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) الحَرَشي -بمهملتين مفتوحتين ثم معجمة-، أبو حميد الرُّهاوي، توفي سنة (٢٠٠ هـ).\nقال عنه أبو حاتم: \"شيخ\"، وذكره ابن حبان في الثقات، وكذا ابن شاهين في ثقاته وقال: \"كان ثقة\"، وقال الذهبي: \"وُثِّق\"، وقال الحافظ: \"مقبول\". وقد تابعه أبو معاوية كما في الإسناد السابق وكما عند مسلم وسيأتي تخريجه.\nانظر: الجرح والتعديل (٧/ ١٣٥)، الثقات لابن حبان (٧/ ٣٤١)، الثقات لابن شاهين (ص ٢٦٧ رقم ١٠٩٢)، الكاشف للذهبي (٢/ ١٣٤ رقم ٤٥٥٢)، التقريب (٥٥١٩).\n(^٤) في (ط) و(ك): \"أزوادنا\".\n(^٥) في (ط) و(ك): \"فضلًا كثيرًا\".\n(^٦) لم أجد من أخرجه من هذا الطريق.\nفائدة الاستخراج:\nأخرجه مسلم من وجهٍ فيه شك الأعمش في صحأبي الحديث كما تقدم في الذي قبله، وأخرج المصنِّف بهذا الإسناد بدون شك، وبه يترجَّح أحد الوجهين في إسناد مسلم.","vol":"1","page":169},{"text":"٧٩ - حدثنا محمد بن صالح -كِيْلَجَة-، حدثنا محمدُ بن زنبور (^١)، حدثنا عبد العزيز بن أبي حازم (^٢)،\n⦗١٧٢⦘ عن سُهيل (^٣)، عَن الأعمش، عَن أبي صالح، عن أبي هُرَيرَة، عن النبي ﷺ قال: \"كنا مَعَه، فَنَفِدَتْ (^٤) أزوادُنا، فأردنا أن ننحَر بعْضَ ظَهرنا (^٥) \" وَذكر الحديثَ (^٦).\n_________\n(^١) هو: محمد بن جعفر بن أبي الأزهر المكي، أبو صالح، وزنبور لقبٌ لوالده جعفر.\nوثقه النسائي، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\".\nوضعفه ابن خزيمة، وقال أبو أحمد الحكم: \"ليس بالمتين\"، وقال مسلمة بن القاسم: \"تُكلِّم فيه لأنه روى عن الحارث بن عمير مناكير لا أصول لها، وهو ثقة\". وهذا تفصيل حسن.\nوقال الذهبي: \"شيخ مشهور\"، وقال الحافظ: \"صدوق له أوهام\".\nانظر: الثقات لابن حبان (٩/ ١١٦)، تهذيب الكمال للمزي (٢٥/ ٢١٤)، الميزان للذهبي (٣/ ٥٥٠)، تهذيب التهذيب لابن حجر (٩/ ١٤٣)، التقريب (٥٨٨٦).\n(^٢) هو: عبد العزيز بن سلمة بن دينار المخزومي مولاهم المدني الفقيه، توفي سنة (١٨٢ هـ).\nوثقه الأئمة ابن معين، والعجلي، وأبو حاتم، وابن نمير، والنسائي، وذكره ابن حبان، =\n⦗١٧١⦘ = وابن شاهين في الثقات، وقال: \"ليس به بأس\"، وأخرج له أصحاب الكتب الستة.\nوقال الفلاس: \"ما رأيت عبد الرحمن بن مهدي حدَّث عن ابن أبي حازم بحديث\"، وقال ابن المديني: \"كان حاتم بن إسماعيل يطعن عليه في أحاديث رواها عن أبيه، قال لي حاتم: نهيته عنها فلم ينته\"، وفي رواية لابن معين -نقلها الذهبي في \"المغني\"- قال: \"ليس بثقة في أبيه\"، وقال الإمام أحمد: \"لم يكن يُعرف بطلب الحديث إلا كتب أبيه فإنهم يقولون: إنه سمعها، ويقال أن سليمان بن بلال أوصى إليه فوقعت كتب سليمان إليه ولم يسمعها، وقد روى عن أقوام لم يعرف أنه سمع منهم\"، وفي سؤالات أبي داود له قال: \"أرجو أنه لا بأس به. قيل له: هو أحب إليك أو الدراوردي؟ قال: لا بل هو أحب إليَّ، والدراوردي أعرف منه\" ثم قال أحمد: \"يقال: له بليَّة أخرى أيضًا -يعني ابن أبي حازم- لم يكن بكثير الحديث، فلما مات سليمان بن بلال أوصى إليه فدُفعت كتبه إليه، فأخرج أحاديث كثيرة للناس\"، وذكره العقيلي في الضعفاء. وقد أخرج له البخاري من حديثه عن أبيه كما سيأتي في ح (٢١٠).\nوليَّنه ابن سيد الناس، وقال الذهبي: \"أحد الثقات\"، ورمز له في الميزان \"صح\".\nوقال الحافظ ابن حجر: \"صدوقٌ، فقيهٌ\"، وقال في هدي الساري: \"احتجَّ به الجماعة\".\nوقد توبع كما سبق في التخريج السابق، وروايته هذه أخرجها البخاري كما سيأتي.\nانظر: سؤالات عثمان بن أبي شيبة لابن المديني (ص: ١٣٠)، سؤالات أبي داود للإمام أحمد (ص: ٢٢١)، الثقات للعجلي (٢/ ٩٦)، المعرفة والتاريخ ليعقوب الفسوي (١/ ٤٢٩) الضعفاء للعقيلي (٣/ ١٠)، الجرح والتعديل لابن أبي حاتم (٥/ ٣٨٢)، الثقات لابن حبان (٧/ ١١٧)، الثقات لابن شاهين (ص: ٢٣٥)، تهذيب الكمال للمزي (١٨/ ١٢٠)، ميزان الاعتدال للذهبي (٢/ ٦٢٦)، المغني له أيضًا (٢/ ٣٩٧)، هدي الساري (ص: ٤٤١)، وتهذيب التهذيب لابن حجر =\n⦗١٧٢⦘ = (٦/ ٢٩٣)، والتقريب (٤٠٨٨).\n(^٣) ابن أبي صالح ذكوان السمان المدني.\n(^٤) نَفِدَتْ: بالدال المهملة أي: فنيت. الصحاح للجوهري (٢/ ٥٤٤).\n(^٥) في (ط) و(ك): \"ظهورنا\".\n(^٦) أخرجه من هذا الطريق النسائي في الكبرى -كتاب السير- باب جمع زاد الناس إذا فني زادهم (٥/ ٢٤٦ ح ٨٧٩٦) قال: حدثنا محمد بن عبد الله بن المبارك قال: حدثنا مصعب بن عبد الله قال: حدثنا عبد العزيز، عن سهيل، عن الأعمش به.\nوقد أهمل النسائي عبد العزيز، وذكر المزي في تحفة الأشراف (٩/ ٤١٨٢) أنه الدراوردي، وبيَّن إسناد أبي عوانة أنه ابن أبي حازم، وكلاهما يروي عن سهيل، فالظاهر أن المزِّيَّ وهم فيما ذكره، والله أعلم.\nفائدة الاستخراج:\nأخرجه مسلم من وجهٍ فيه شك الأعمش في صحأبي الحديث كما تقدم، وأخرج المصنِّف بهذا الإسناد -والذي قبله- بدون شك، وبه يترجَّح أحد الوجهين في إسناد مسلم.","vol":"1","page":170},{"text":"٨٠ - حدثَنا ابن ناجية (^١)،\n⦗١٧٣⦘ وقاسم المُطَرِّز (^٢)، والمَعْمَريُّ (^٣)، قالوا: حدثنا أبو بَكر (^٤) بن أبي النَّضْر، حدثنا أبو النَّضْر (^٥)، حدثنا عبيد الله بن عبد الرحمن الأشجعيُّ (^٦)، عن مالك بن مِغْوَل (^٧)، ح\nوَحدثنا ابن أبي الدُّمَيك (^٨)، حدثنا سُليمان بن الفَضل\n⦗١٧٤⦘ الزَّيديُّ (^٩)، حدثنا الأشجعيُّ، عن مالك بن مغولٍ، ح\nوَحَدثني محمد بن عبيد بن عُتبة الكوفي، حدثنا الوليد بن حمَاد اللؤلؤي (^١٠) -وكان من البَكَّائين، ثِقَةٌ فَقِيْهٌ، لا يُفْتي بالرأي- قَال: حدثنا الحسن بن زياد (^١١)، حدثنا مالك بن مِغْوَل، ح\n⦗١٧٥⦘ وَحَدثنا المَعْمَرِيُّ، أو إبراهيم الحربيُّ (^١٢) قال: حدثنا مَسْرُوق بن المَززُبان (^١٣) قال:\n⦗١٧٦⦘ حدثنا أبي (^١٤)، عن مالك بن مِغْوَلٍ كلهم قالوا: عن طلحةَ بن مُصَرِّفٍ (^١٥)، عَن أبي صالحٍ، عن أبي هُرَيرَة قَال: كُنَّا مَعَ رسول الله ﷺ (^١٦) في مسيرٍ فَنفِدَتْ أزوادُ القَوْمَ. قال: حتى هَمَّ بنَحْرِ بعض جِمَالِهِم (^١٧)، فقال عمر ﵁: يا رسولَ الله، لو جمعْتَ ما بقيَ مِنْ أزوادِ القوم فَدَعوْتَ الله عليها. فَفَعَلَ، فجاء ذو البُرِّ ببُرِّه، وَذُو التَّمْرِ بتمرِهِ وَذُو النَّواةِ بِنَوَاهُ (^١٨). قلتُ: وَما كانوا يَصنعونَ بالنَّوى؟ قال: يَمُصُّوْنَهُ، فَيَشْرَبُونَ عليْه الماء. فَدَعَا عليها رسولُ الله ﷺ حتى ملأ القوْمُ أَزْوِدَتَهُمْ، قال: فقال عند ذلكَ: \"أشهدُ أن لا إله إلا الله، وأنِّي رسولُ الله، لا يلقَى بهما عبد غيْرَ شاكٍ فيهما إلا دخل الجنَّة\" (^١٩).\n⦗١٧٧⦘ هذا لفظ حديث أبي النضْر، وحَديثُ اللؤلؤي: \"أن ينحَرَ بعض إبلِنا\" قال طلحةُ: \"وَذُو النَّواةِ بنَواهُ … \" بمثلِهِ، ثم قال رسولُ الله ﷺ: \"مَن لقي الله غيرَ شاكٍّ فيه، وَلا في رسُولِهِ لم يُحْجَبْ عن الجَنَّة\" (^٢٠).\n_________\n(^١) في (م): \"أبو ناجية\" وهو خطأ، وهو: عبد الله بن محمد بن ناجية بن نَجَبَة البربري، أبو محمد البغدادي. ولم أجد في ترجمته من نصَّ على أنه روى عن أبي بكر بن أبي النضر، ولا أنَّ أبا عوانة روى عنه، ولكن قال الذهبي: \"سمع من سويد بن سعيد، وعبد الواحد بن غياث، وأبي بكر بن أبي شيبة وطبقتهم\". وهؤلاء كلهم في طبقة أبي بكر بن أبي النضر، وليس في الطبقة أو قريبًا منه من يعرف بابن ناجية سواه، والله أعلم. =\n⦗١٧٣⦘ = انظر: تاريخ بغداد (١٠/ ١٠٤)، سير أعلام النبلاء (١٤/ ١٦٤).\n(^٢) القاسم بن زكريا بن يحيى البغدادي، أبو بكر المقرئ.\n(^٣) هو: الحسن بن علي بن شَبيب المعمري: بفتح الميمين، وسكون العين بينهما نسبة إلى: مَعمر، واشتهر بهذه النسبة لأنه عُنِيَ بجمع حديث معمر بن راشد، وقيل غير ذلك. انظر: الأنساب للسمعاني (١١/ ٤٠٥ - ٤٠٦).\nوثقه جماعة، وتكلم فيه موسى بن هارون لأحاديث غرائب رواها وانفرد بها، وروى الحاكم عن الدارقطني أنه رجع عنها وترك روايتها.\nانظر: سؤالات الحكم للدارقطني (ص: ١٠٩ - ١١١ رقم ٧٨)، سير أعلام النبلاء (١٣/ ٥١٠ - ٥١٤)، لسان الميزان لابن حجر (٢/ ٢٢١).\n(^٤) في (م): \"أبا بكر\" وهو خطأ، واسمه كنيته، وهو: أبو بكر بن النضر بن أبي النضر هاشم بن القاسم، وينسب إلى جدِّه غالبًا. تهذيب الكمال (٣٣/ ١٥١).\n(^٥) هاشم بن القاسم الليثي، أبو النضر البغدادي، لقبه قيصر.\n(^٦) ويقال أيضًا: عبيد الله بن عبيد الرحمن الأشجعي، أبو عبد الرحمن الكوفي.\n(^٧) مِغْوَل -بكسر أوله وسكون المعجمة وفتح الواو-، أبو عبد الله الكوفي. التقريب (٦٤٥١).\n(^٨) محمد بن طاهر بن خالد بن أبي الدُّمَيك، أبو العباس، توفي سنة (٣٠٥ هـ).\nوثقه الخطيب البغدادي والسمعاني.\nانظر: تاريخ بغداد (٥/ ٣٧٧)، الأنساب (٥/ ٣٤٢).\n(^٩) ذكره السمعاني في الأنساب وكناه: أبو الفضل. وقال ابن عدي: \"ليس بمستقيم الحديث … قد رأيت له غير حديث منكر\". فهو إذًا ضعيف الحديث، وقد توبع.\nونقل الحافظ في اللسان عن ابن منده قوله عنه: \"كان ببغداد، حدَّث عن عبيد الله الأشجعي\" كذا في مخطوطة اللسان، ووقع في المطبوعة: \"حدَّث عنه عبيد الله الأشجعي\" وهو خطأ لأن الأشجعي شيخه كما في إسناد أبي عوانة.\nانظر: الكامل في الضعفاء (٣/ ١١٣٩)، الأنساب (٦/ ٣٤١)، لسان الميزان لابن حجر (٣/ ١٠٠)، والمخطوط (٢/ ل ٢٢/ ب).\n(^١٠) ذكره ابن حبان في الثقات، ونقل الحافظ ابن حجر عن أبي إسحاق الثعلبي أنه قال عنه: \"لا يدرى من هو\"، وقد وثقه المصنِّف هنا وهو ممن يعتمد قوله في الجرح والتعديل، ولم أجد له ترجمة في موضع آخر.\nانظر: الثقات لابن حبان (٩/ ٢٢٦)، لسان الميزان لابن حجر (٦/ ٢٢١)، ذكر من يعتمد قوله في الجرح والتعديل للذهبي (ص: ١٣٠).\n(^١١) الأنصاري مولاهم اللؤلؤي، أبو محمد الكوفي، توفي سنة (٢٠٤ هـ).\nوأكثر الأئمة على تضعيفه، منهم: ابن معين، وابن المديني، والإمام أحمد، وأبو حاتم، والنسائي والدارقطني، وغيرهم. ورماه بعضهم بالكذب كابن معين أيضًا في رواية، وابن نمير، وأبو داود وأبو ثور، ويعقوب ابن سفيان الفسوي، والعقيلي، والساجي.\nوتفرَّد بتوثيقه مسلمة بن القاسم، ولا ينتهض لمقابلة هولاء الأئمة.\nانظر: تاريخ الدوري عن ابن معين (٢/ ١١٤)، الضعفاء والمتروكين للنسائي (ص: ٨٩ رقم =\n⦗١٧٥⦘ = ١٥٨)، الجرح والتعديل لابن أبي حاتم (٣/ ١٥)، الضعفاء والمتروكين للدارقطني (ص: ١٩٢ رقم ١٨٧) تاريخ بغداد للخطيب (٧/ ٣١٥ - ٣١٧)، ميزان الاعتدال (١/ ٤٩١) وسير أعلام النبلاء (٩/ ٥٤٣) كلاهما للذهبي، لسان الميزان لابن حجر (٢/ ٢٠٨).\nوقال الحافظ -مستنكرًا- بعد أن ساق أقوال المضعِّفين له: \"ومع ذلك كلِّه أخرج له أبو عوانة في مستخرجه والحكم في مستدركه\". اللسان (٢/ ٢٠٩).\nأقول: كأن الحافظ يشير بهذا -إضافةً إلى استغرابه- إلى طرفٍ من توثيقه عند أبي عوانة والحكم، حيث الأول يستخرج على الصحيح، والثاني يستدرك عليه، وإن كان هذا في الحقيقة لا يفيد توثيقًا من ناحيتين:\nأ- أنه في موضعٍ قبل الالتقاء بسند الصحيح وقد قال الحافظ فيما نقله عنه السيوطي: \"إن المستخرج لم يلتزم الصحة فيما بينه وبين الراوي الذي يلتقي فيه مع صاحب الأصل، بل جلُّ قصده العلو، ولذلك يحتاج الإسناد فيما بين المُسْتخرِج وبين نقطة الالتقاء إلى نقد\". تدريب الراوي للسيوطي (١/ ١١٥).\nب- احتمال كونه في المتابعات التي يُحتمل فيها ما لا يُحتمل في غيرها. والله أعلم.\n(^١٢) إبراهيم بن إسحاق بن إبراهيم البغدادي، أبو إسحاق الحربي، صاحب التصانيف.\n(^١٣) المَرْزُبَان -بسكون الراء وضم الزاي بعدها موحدة- ابن مسروق الكِنْدي، أبو سعيد الكوفي.\nقال عنه أبو حاتم: \"ليس بقوي، يكتب حديثه\"، وقال صالح جزرة: \"صدوق\"، وذكره ابن حبان في الثقات. وقال الذهبي: \"صدوق معروف\"، وقال الحافظ: \"صدوق له أوهام\".\nانظر: الجرح والتعديل (٨/ ٣٩٧)، الثقات لابن حبان (٩/ ٢٠٦)، ميزان الاعتدال =\n⦗١٧٦⦘ = للذهبي (٤/ ٩٨)، تهذيب التهذيب (١٠/ ١٠٣)، التقريب (٦٦٠٣).\n(^١٤) لم أجد له ترجمة سوى أن ابن أبي حاتم ذكره، ولم يحك فيه جرحًا ولا تعديلًا، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٤٤٢)، الثقات لابن حبان (٩/ ٢٠٠).\n(^١٥) ابن عمرو بن كعب اليامي الكوفي، وفي (م): \"مصروف\" بدل: مصرِّف، وهو سبق قلم.\n(^١٦) في (ط) و(ك): \"النبي ﷺ\".\n(^١٧) وفي (م): \"أجمالهم\"، وكلتا الصيغتين مستعملتان في جمع الجمل.\nانظر: القاموس المحيط (ص ١٢٦٥).\n(^١٨) في (ط) و(ك): \"وذو النوى بالنواة\".\n(^١٩) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٥ ح ٤٤) من طريق أبي بكر بن أبي النَّضر عن أبيه، غير أنه قال =\n⦗١٧٧⦘ = فيه: \"حمائلهم\" بدل \"جمالهم\". قال النووي: \"روي بالحاء وبالجيم\"، وكلاهما صحيح بمعنى، فالحمائل الأبل التي تحمل، وبالجيم جمع جمل.\nوهذا الإسناد أيضًا انتقده الدارقطني على مسلم فقال: \"وأخرج مسلم حديث الأشجعي، عن مالك بن مغول، عن طلحة، عن أبي هريرة: \"كنا في سفر فنفذت أزواد القوم … \"، قال: تابعه مسروق، عن أبيه، عن مالك، وخالفهما أبو أسامة وغيره رووه عن مالك، عن طلحة، عن أبي صالح مرسلًا\".\nوردَّ ذلك أبو مسعود الدمشقي فقال: \"الأشجعي ثقة مجوِّد، فإذا جوَّد ما قصَّر فيه غيره حُكِم له به، ومع ذلك، فالحديث له أصلٌ ثابتٌ عن رسول الله ﷺ برواية الأعمش له مسندًا، وبرواية يزيد بن أبي عبيد، وإياس بن سلمة بن الأكوع، عن سلمة\".\nوكذا ردَّه الشيخ ربيع المدخلي، ثم قال: \"اعتراض الدارقطني في غاية الضعف فلا يلتفت إليه في ميدان النقد الصحيح\".\nانظر: التتبع للدارقطني (ص: ١٤١ - ١٤٢)، صيانة صحيح مسلم لابن الصلاح (ص: ١٧٨)، شرح مسلم للنووي (١/ ٢٢٣)، بين الإمامين مسلم والدراقطني للشيخ ربيع المدخلي (ص: ١٢).\n(^٢٠) لم أجد من أخرجه من طريق اللؤلؤي، وقد سبق -قبل حديثين- بهذا اللفظ من طريق قتادة بن الفضيل، عن الأعمش.","vol":"1","page":172},{"text":"٨١ - حَدثنا أحمد بن يوسف السُّلَمي، حدثنا النَّضر بن محمد (^١)،\n⦗١٧٨⦘ حدثنا عكرمة بن عَمار، حدثني أبو كثير (^٢)، حَدثني أبو هُرَيرَةَ قال: كُنَّا مع النَّبي ﷺ (^٣) [إذ] (^٤) افتقدناه فلم ندْرِ أين هو، وَخشينا أن يُقْتَطَعَ دوننا، قال: فَقُمْنَا وقمْتُ في أوَّلِ الناس أتَّبعُ أثرَه وأسألُ عنه، حتى آتي حائطًا (^٥) هُو فيهِ، فَجَعَلْتُ ابتغي طريقًا إليه ولا أجدُ، وأبتغي ثُلْمَةً (^٦) فلا أجدُه، وأتَّبع الماء إلى الحائط من بئرٍ وراءه -يَعني جدول- قال: فحفَزْتُ مثلَ ما يحفز الثَّعْلَبُ (^٧)، حتى دخلتُ عليه،\n⦗١٧٩⦘ قال: \"أبو هريرة؟ \"، فقلتُ (^٨): نَعَم يا نبي الله، قال: \"ما جاء بك؟ \"، [قلت] (^٩): تَخَوَّفْنَا عليك أن تُقْتَطَعَ، وَلم نَدْرِ أين أنتَ، وهذا أبو بكرٍ وعُمر والنَّاسُ على أَثَري (^١٠).\nقال: فَأَعْطَانِي نَعْلَيْهِ، فقالَ: \"اِذهَبْ بِنَعْلَيَّ هذين (^١١)، فَمَنْ لقيْتَ مِنْ وَرَاء الحائط يَشهدُ أَنْ لا إِلهَ إلَّا الله، وأن محمدًا عَبدُه ورَسُولُه، مُسْتَيقِنًا بِها قَلبُه، فبشِّره بالجنَّة\".\nقال: فَخَرَجْتُ بالنُّعْلين فكان أوَّل مَنْ لَقِيَني عمرُ بن الخَطاب ﵁ فقال: ما هاتان النَّعْلانِ؟ فقلتُ: أعْطَانيهما رَسولُ الله ﷺ وَأَمَرَني بكذا وكذا، قال: فَلَكَمَ صَدْري؛ فقَعَدْتُ عَلى اسْتي، وَقال: ارجعْ،\n⦗١٨٠⦘ فَرَجَعْتُ إلى نبي الله ﷺ فأخبرته الخبر، وجَاء عُمَرُ، فقالَ: \"يا عمرُ فَعَلْتَ كَذا وَكَذا؟ \"، قال: نَعَم يا نبيَّ الله. قال: \"لِمَه؟ \"، قال: بأبي أنتَ وأُمِّي يَتَّكِلُ النَّاس، ولكن اتركهم فَيَعْمَلُونَ. قال: \"فَنَعَمْ إِذًا\" (^١٢).\n[قال أبو عوانة] (^١٣) يُقالُ: إن هذا لأصحاب رَسُولِ الله ﷺ الموقنين، ولم يَعُمَّ بهِ، وَإنما قالَ: مَنْ لَقيتَ مِن وَرَاء الحائط، فلم يلق إلا عُمر، وعمرُ (^١٤) قد بشَّرَهُ النبي ﷺ بالجنَّة.\n_________\n(^١) ابن موسى الجُرَشي -بالجيم المضمومة والشين معجمة- اليمامي، أبو محمد. التقريب =\n⦗١٧٨⦘ = (٧١٤٨).\n(^٢) السُّحَيمي -بمهملتين، مصغَّر- الغُبَري -بضم المعجمة وفتح الموحدة- اليمامي، الأعمى، قيل: هو يزيد بن عبد الرحمن، وقيل: يزيد بن عبد الله بن أُذَينة، أو ابن غُفَيلة -بمعجمة وفاء مصغَّرًا-. التقريب (٨٣٢٤).\n(^٣) في (ط) و(ك): \"نبي الله ﷺ\".\n(^٤) في الأصل -وعليها ضبة- و(م): \"إذا\" وهو خطأ، وما أثبت من (ط)، و(ك).\n(^٥) الحائط هو: البستان إن كان عليه جدار يحيط به. النهاية لابن الأثير (١/ ٤٦٢).\n(^٦) الثُّلْمَةُ: الخلل في الحائط وغيره. الصحاح للجوهري (٥/ ١٨٨١).\n(^٧) كذا في الأصل: \"فحفزت كما يحفز الثعلب\" بالزاي في الموضعين، وفي النسخ الأخرى بالراء المهملة، وفي صحيح مسلم: \"فاحتفزت كما يحتفز الثعلب\" بالزاي أيضًا.\nقال النووي: \"قد روي على الوجهين، روي بالزاي، وروي بالراء، قال القاضي عياض: رواه عامة شيوخنا بالراء عن العبدري وغيره، قال: وسمعنا عن الأسدي عن أبي الليث الشاشي عن عبد الغافر الفارسي عن الجلودي بالزاي، وهو الصواب ومعناه: تضاممت ليسعني المدخل.\nوكذا قال الشيخ أبو عمرو -أي: ابن الصلاح- أنه بالزاي في الأصل الذي بخط =\n⦗١٧٩⦘ = أبي عامر العبدري، وفي الأصل المأخوذ عن الجلودي، وأنها رواية الأكثرين، وأن رواية الزاي أقرب من حيث المعنى، ويدلُّ عليه تشبيهه بفعل الثعلب وهو تضامه في المضايق. وأما صاحب التحرير فأنكر الزاي وخطَّأ رواتها، واختار الراء، وليس اختياره بمختار\". شرح صحيح مسلم للنووي (١/ ٢٣٦).\n(^٨) في (ط): \"قلت\".\n(^٩) في الأصل و(م): \"قال\"، وما أثبت من (ط) و(ك).\n(^١٠) فيه لغتان فصيحتان مشهورتان: بكسر الهمزة وإسكان الثاء، وبفتحهما. قاله النووي في شرحه لصحيح مسلم (١/ ٢٣٩).\n(^١١) كذا في جميع النسخ بتذكير الإشارة إلى النعلين، وفي صحيح مسلم بتأنيثها، وستتكرر بتأنيث الإشارة هنا. وذكر ابن الأثير أن النَّعل مؤنَّثة، ولكن توصف بالمذكَّر لأن تأنيثها غير حقيقي.\nانظر: النهاية في غريب الحديث (٥/ ٨٣).\n(^١٢) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٩ ح ٥٢) من طريق عكرمة بن عمار به، مع اختلاف في بعض ألفاظه.\nفائدة الاستخراج:\nعقَّب المصنِّف -بعد الحديث- بما أفاده الحديث من فقهٍ، وهذا من فوائد الاستخراج.\n(^١٣) ما بين المعقوفتين من (ط) و(ك)\n(^١٤) سقطت لفظة: \"وعمر\" الثانية من (ط) و(ك).","vol":"1","page":177},{"text":"٨٢ - حدثنا محمد بن عُزَيزٍ الأيْلي (^١)، حَدثني سَلامَة بن\n⦗١٨٢⦘ رَوْح (^٢)، ح\n⦗١٨٣⦘ وَحَدثنا أبو يوسف الفارسيُّ (^٣)، حدثنا ابن بُكير (^٤)، حدثني\n⦗١٨٤⦘ الليْث (^٥)، كلاهما عن عُقَيل (^٦)، ح\nوَحَدثنا أبو أُميةَ، حدثنا سليمان بن داودَ (^٧) الهاشميُّ، حدثنا إبراهيم بن سعدٍ (^٨)، كِلاهما عن ابن شهابٍ (^٩)، قال: أخبَرني محمود بن الرَّبيع الأنصاريُّ أنه عَقَل رسول الله ﷺ، وعَقَل مجَّةً مجَّها من دَلوٍ من بئرٍ كانَتْ في دارِهم في وجههِ، فزعَمَ محمودٌ أنَّ عِتْبَان بن مالكٍ -وكان ممن شَهد (^١٠) بدْرًا معَ رسولِ الله ﷺ يَقول: جئتُ رَسُولَ الله ﷺ فقلتُ (^١١): إِنِّي قد أنكرْتُ من بَصَري، وإن السَّيْلَ يأتي فَيَحول بيني وبين مسجدِ قومي، ويَشُق عَليَّ اجتِيَازُه، فإنْ رأيتَ أن تأتيَ فتُصَلِّيَ في بيْتي مكانًا (^١٢) أتخذُهُ مُصَلىً فافْعَلْ.\n⦗١٨٥⦘ فقال: \"أَفْعَلُ\". فَغَدا عَلَيَّ رسولُ الله ﷺ وأبو بكر ﵁ بَعْدَمَا اشتَدَّ النَّهارُ، فاسْتأذَنَ، فأذِنْتُ له، فلم يجلس حتى قال: \"أين تحبُّ أن أصَلِيَ من بَيْتِكَ؟ \"، فَأَشَرْتُ لَه إلى المكَان الذي أُحب أن أُصَليَ فيه، فقامَ رسولُ الله ﷺ فكَبَّر، وصَفَفْنَا خلفه، فصَلَّى (^١٣) لنا ركعتين، ثم احتبسْتُهُ على خَزيرٍ (^١٤) يُصْنَعُ لهم، وَسَمع به رجالٌ من أهل الدار فثابُوا (^١٥) حتى كثُر الرجالُ في البيتِ، فقال رجلٌ: فأين مالك بن الأخنس أو ابن الدُّخْشُم (^١٦) -شك إبْراهيمُ بن سَعدٍ، وأما عُقَيل فقال:\n⦗١٨٦⦘ مالك بن دخشم- فَقال: ذلك رَجلٌ مُنَافِقٌ لا يُحبُّ الله ورسُولَه.\nفَقَال النَّبيُّ ﷺ: \"وَمَا يُدريك؟ \"، فقال: أما نحن فَوَالله مَا نَرى وُدَّه ولا حَدِيثَه إلَّا للمُنافقين. فَقَال النبيُّ ﷺ: \"أما تراه قال مَرَّةً وَاحدة: لا إله إلا الله يبتغي بها وجْهَ الله ﵎ (^١٧) والدارَ الآخرةَ؟ \"، فقال: الله ورسُولُه أعلم. قال: \"فإن الله حَرَّم عَلى النَّارِ أن تأكُلَ من قال: لا إله إلا الله، يبتغي (^١٨) بها وجْهَ الله\".\nقال ابن شهابٍ: \"أدركنا الفُقَهاء وهُم يرون أن ذلك كان من قولِ رسول الله ﷺ من قبل (^١٩) أن يُنْزلَ مُوجباتُ الفرائض في القرآن، ولكن الله قد أنزل على أهل هذه الكلمة التي ذكر رسول الله ﷺ النجاة بها فرائض في كتبه، نحن نخشى أن يكونَ الأمرُ قد صار إليهنَّ، فَمن استَطاعَ ألَّا يَغْتزَّ فلا يَغْتَرّ\" (^٢٠).\n⦗١٨٨⦘ قال محمود بن الرَّبيع: \"فَخَرَجْنا في غزوة (^٢١) معَ يزيد بن مُعاوية ومَعَنَا أبو أيوبَ الأنصاري فحدَّثتُهُ هذا الحديثَ فقال: ما أدري رسول الله ﷺ قال هَذا. فَكَبُرَ ذلك عليَّ، فرجعْتُ، فأَتَيتُ عِتبانَ بن مالك وهوَ في مسجدِ قومه يَؤمُّهم، وَقد ذَهَبَ بصرُه، فسلمْتُ عليه، وتَعَرَّفْتُ إليه، فَعَرَفَني، ثمَّ سألْتُهُ عن هذا الحديث، فَحدَّثني بِهِ كما حَدَّثني أَوَّلَ مَرَّةٍ\" (^٢٢).\n⦗١٨٩⦘ وهذا لفظُ إبراهيم بن سعدٍ، وهوَ أتَمُّهما حديثًا، وأما عُقَيلٌ فقال: مَالك بن الدُّخشن (^٢٣) بلا شكٍ، وَانتَهَى حديثُهُ إلى قولهِ: \"يبتغي بذلك وجْهَ الله\".\n_________\n(^١) الأيلي: بفتح الألف، وسكون الياء المثناة التحتانية، وفي آخرها لام، نسبة إلى: أيلة بلدة على ساحل القلزم -أي: البحر الأحمر- مما يلي ديار مصر، وتعرف اليوم باسم \"العَقَبَة\" وهي ميناء المملكة الأردنية الهاشمية حاليًا.\nومحمد بن عُزَيز -بمهملة وزايين، مصغَّر- بن عبد الله العقيلي، ت سنة (٢٦٧ هـ).\nوثقه ابن أبي حاتم، والعقيلي، ومسلمة بن القاسم، وسعيد بن عثمان بن السكن، =\n⦗١٨١⦘ = وذكره ابن حبان في الثقات، وتردَّد فيه النسائي فقال مرةً: \"لا بأس به\"، ومرة قال: \"صويلح\"، وقال مرة: \"ضعيفٌ ليس بثقة\".\nوقال أبو أحمد الحاكم: \"فيه نظر\"، وكان أحمد بن صالح المصري سئ الرأي فيه.\nوقال الذهبي: \"صدوقٌ إن شاء الله\"، وقال الحافظ ابن حجر: \"فيه ضعفٌ، وتكلموا في صحة سماعه من عمه سلامة\"!؟ كذا في \"التقريب\" وفي \"تهذيب الكمال\" و\"تهذيب التهذيب\" أن سلامة ابن عمه، ولعله الصواب، والله أعلم.\nوالظاهر أن قول الذهبي فيه أرجح من قول الحافظ ابن حجر، والله أعلم.\nولعل في كلام الحافظ ما يشير إلى سبب تضعيفه وهو روايته عن ابن عمه ما لم يسمع منه، وهذا -إن ثبت- من نوع الإرسال الخفي لكونه معاصرًا له، وهو غير قادحٍ في عدالة من يتعاطاه.\nوالذي تكلَّم في سماعه من سلامة هو: يعقوب بن سفيان الفسوي قال: \"دخلت أيلة فسألت عن كتب سلامة بن روح وحديثه من محمد بن عُزَيز، وجهدت به كل الجهد، فزعم أنه لم يسمع من سلامة شيئًا وليس عنده من كُتُب سلامة، ثمَّ حدَّث بعد ذلك بما ظهر عنه من حديثه\".\nوفي إسناد المصنِّف قول محمد بن عُزَيز: \"حدثني سلامة\" فهذا يعارضه ما سبق من نفي يعقوب بن سفيان لسماعه من سلامة، وقد ورد في أسانيد أخرى كثيرة عند المصنِّف في ح (٣٣٩)، وح (٤٢٤)، كما عند ابن عدي في \"الكامل\" (٣/ ١١٦٠)، وابن الجوزي في \"العلل المتناهية\" (٢/ ٤٥٢)، والمزي في \"تهذيب الكمال\" (٢٦/ ١١٦) يصرِّح فيه بالسماع من سلامة، فالله أعلم بالصواب، ومع هذا فقد توبع في حديثه هذا هنا.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٥٢)، الثقات لابن حبان (٩/ ١٣٧)، أسماء الضعفاء والكذابين لابن شاهين (ص ١٧٠ رقم ٥٨٧)، الأنساب للسمعاني =\n⦗١٨٢⦘ = (١/ ٤٠٤)، تهذيب الكمال للمزي (٢٦/ ١١٥)، ميزان الاعتدال للذهبي (٣/ ٦٤٧)، تهذيب التهذيب (٩/ ٢٩٧)، التقريب (٦١٣٩)، معجم المعالم الجغرافية لعاتق البلادي (ص: ٣٥).\n(^٢) بن خالد بن عقيل القرشي الأموي، أبو روح العقيلي، توفي سنة (١٩٧ هـ).\nضعفه أبو حاتم، وأبو زرعة الرازيان، وابن قانع.\nوذكره ابن حبان في الثقات وقال: \"مستقيم الحديث\"، وقال مسلمة بن القاسم: \"لا بأس به\" وتكلموا في سماعه من عمه عُقيل وقالوا: إن حديثه عن عُقيل من الكُتب، ولم يسمعها منه.\nقال أحمد بن صالح المصرى: \"سألت عنبسة بن خالد بن يزيد ابن أخي يونس بن يزيد عن سلامة فقال: لم يكن له من السنِّ ما يسمع من عُقيل. قال: وسألت بأيلة، فأخبرني رجلٌ من ثقاتهم أنه لم يسمع من عُقَيل، وحديثه عن كتب عُقيل\".\nوقال محمد بن مسلم بن وارة: \"قال لي إسحاق بن إسماعيل -يعني الأيلي- ما سمعتُ سلامة قال قط: \"حدثنا عُقيل\". إنما كان يقول: \"قال عقيل\". فقلت: ما حالُ سلامة؟ قال: الكتب التي تروى عن عُقيلٍ صحاح\". وكذا نفى سماعه من عُقيل: الدمياطي فيما نقله سبط ابن العجمي في حاشيته على الكاشف للذهبي (١/ ٤٧٥).\nوأثبت البخاري رحمه الله تعالى سماعه منه فقال: \"سمع عُقيلًا\"، والمثبت مقدم على النافي لأن معه زيادة علم خفيت على النافي، ولعلَّه من أجل ذلك ساقه الحافظ ابن حجر بصيغة التمريض فقال: \"صدوق، له أوهام، وقيل: لم يسمع من عمه، وإنما يحدِّث من كتبه\".\nومع ثبوت سماعه من عُقيلٍ فالظاهر أنه ممن يحتاج إلى متابعٍ لتضعيف أبي حاتم، =\n⦗١٨٣⦘ = وأبي زرعة، وابن قانع له، وقد تابعه هنا الليث بن سعد وهو ثقة، والحمد لله.\nانظر: التاريخ الكبير للبخاري (٤/ ١٩٥)، الجرح والتعديل لابن أبي حاتم (٤/ ٣٠١)، الثقات لابن حبان (٨/ ٣٠٠)، تهذيب الكمال للمزي (١٢/ ٣٠٤)، تهذيب التهذيب لابن حجر (٤/ ٢٦٣)، التقريب (٢٧١٣).\n(^٣) يعقوب بن سفيان الفسوي، صاحب المعرفة والتاريخ.\n(^٤) في (م): \"أبو بكير\"، وهو خطأ، وهو: يحيى بن عبد الله بن بُكَير المخزومي مولاهم المصري وقد يُنسب إلى جده، توفي سنة ٢٣١ هـ. التقريب (٧٥٧٩).\nقال أبو حاتم: \"يكتب حديثه ولا يحتجُّ به، كان ممن يفهم هذا الشأن\"، وضعفه النسائي.\nووثقه ابن معين في حديثه عن الليث، وذكره ابن حبان في الثقات، ووثقه الدارقطني، والخليلي والساجي، وابن قانع، وابن ناصر الدين الدمشقي، والذهبي، وأُخرج له في الصحيحين. وذكر الحافظ أن البخاري ينتقي من حديث شيوخه، وهنا روايته عن الليث، وقد وثقه في الليث خاصة ابن معين -كما سبق-، وابن عدي وغيرهما.\nوتُكُلِّم في روايته الموطأ عن مالك؛ لأنه سمعه بعرض حبيب بن أبي حبيب وهو شرُّ عرضٍ كما قال ابن معين.\nوقال الحافظ ابن حجر: \"ثقة في الليث، وتكلَّموا في سماعه من مالك\".\nانظر: تاريخ ابن مرثد الطبراني عن ابن معين (ص: ٤٩)، الجرح والتعديل لابن أبي حاتم (٩/ ١٦٥)، الضعفاء للنسائي (ص ٢٤٨)، الثقات لابن حبان (٩/ ٢٦٢)، الإرشاد للخليلي (١/ ٢٦٢)، ميزان الاعتدال للذهبي (٤/ ٣٩١)، شرح علل الترمذي لابن رجب (٢/ ٨٣٠)، هدي الساري (ص: ٤٧٥)، وتهذيب التهذيب لابن حجر (١١/ ٢٠٧)، التقريب (٧٥٨٠)، شذرات الذهب لابن العماد (٢/ ٧١).\n(^٥) ابن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري.\n(^٦) بضم أوله: ابن خالد بن عَقِيل -بالفتح- الأيلي، أبو خالد الأموي مولاهم، في الطبقة الأولى من طبقات أصحاب الزهري. شرح العلل لابن رجب (٢/ ٦١٣)، التقريب (٤٦٦٥).\n(^٧) ابن علي بن عبد الله بن عباس القرشي، أبو أيوب.\n(^٨) ابن إبراهيم بن عبد الرحمن بن عوف الزهري القرشي.\n(^٩) في (ط) و(ك): \"كليهما عن ابن شهاب أنه قال\".\n(^١٠) في (م): \"يشهد\"، وهو خطأ.\n(^١١) في (م): \"فقال\".\n(^١٢) أي: \"في مكانٍ أتخذه مصلى\" ولفظ مسلم \"فتخط لي مسجدًا\"، فلعلَّ ما ههنا على تضمين قوله: \"فتصلِّي\" معنى \"فتخطَّ\"، والله أعلم.\n(^١٣) سقطت كلمة: \"فصلى\" من (م).\n(^١٤) الخَزِيرة: لحمٌ يُقَطَّع صغارًا ويُصبُّ عليه ماءٌ كثيرٌ، فإذا نضج ذُرَّ عليه الدقيق.\nالنهاية لابن الأثير (٢/ ٢٨).\n(^١٥) ثابوا أي: اجتمعوا. شرح صحيح مسلم للنووي (٥/ ١٦٠).\n(^١٦) ابن دُخْشُم: بضم الدال المهملة وإسكان الخاء وضم الشين المعجمة وبعدها ميم، وقيل: دخشن بالنون، وقيل بتصغيرهما، وقيل غير ذلك.\nوهو من الأنصار، لم يختلف في شهوده بدرًا وما بعدها من المشاهد، قال ابن عبد البر: \"لا يصح عنه النفاق، وقد ظهر من حسن إسلامه ما يمنع من اتهامه\".\nوقال النووي: \"وقد نصَّ النبي ﷺ على إيمانه باطنًا وبراءته من النفاق بقوله ﷺ في رواية البخاري ﵀: \"ألا تراه قال لا إله إلا الله يبتغي بها وجه الله تعالى\" فهذه شهادة له من النبي فيه بأنه قالها مصدقًا به معتقدًا صدقها متقربًا بها إلى الله تعالى، وشهد له في شهادته لأهل بدرٍ بما هو معروف\".\nانظر: الاستيعاب (٣/ ١٣٥٠)، شرح النووي على صحيح مسلم (١/ ٢٤٣).\nأقول: رواية البخاري التي أشار إليها النووي أخرجها في صحيحه -كتاب التهجد- =\n⦗١٨٦⦘ = باب صلاة النوافل جماعة (الفتح ٣/ ٧٢ ح ١١٨٥).\n(^١٧) سقطت صيغتا الثناء على الله ﷿ من (ط) و(ك).\n(^١٨) في (م): \"ابتغي\".\n(^١٩) في (ط) و(ك): \"قبل\" بدون حرف الجر.\n(^٢٠) قول الزهري هذا وتفسيره لم يورده مسلم من هذا الطريق، بل أورده من طريق معمر -وهي الرواية الآتية عند المصنِّف- في نهاية الحديث مختصرًا. وقد أخرج الآجري في \"الشريعة\" بابٌ في المرجئة وسوء مذاهبهم عند العلماء (ص: ١٤٤) بسنده عن الضحاك بن مزاحمٍ أنهم ذكروا عنده حديث \"من قال: لا إله إلا الله دخل الجنة\" =\n⦗١٨٧⦘ = فقال: هذا قبل أن تحدَّ الحدود، وتنزل الفرائض\".\nثم فسَّره الآجري ﵀ فقال: \"اعلموا -رحمنا الله تعالى وإياكم- أن الله ﷿ بعث نبيَّه محمدًا ﷺ إلى الناس كافة، ليقروا بتوحيده، فيقولوا: \"لا إله إلا الله، محمد رسول الله\" فكان من قال هذا موقنًا من قلبه، ناطقًا بلسانه أجزأه، ومن مات على هذا فإلى الجنة، فلما آمنوا بذلك، وأخلصها توحيدهم، فرض عليهم الصلاة بمكة، فصدقوا بذلك، وآمنوا، وصلَّوا، ثم فرض عليهم الهجرة، فهاجروا وفارقوا الأهل والأوطان، ثم فرض عليهم بالمدينة الصيام، فآمنوا وصدقوا وصاموا شهر رمضان، ثم فرض عليهم الزكاة، فآمنوا وصدقوا وأدوا ذلك كما أُمِروا، ثم فرض عليهم الجهاد، فجاهدوا البعيد والقريب، وصبروا وصدقوا، ثم فرض عليهم الحجَّ، فحجوا وآمنوا به، فلما آمنوا بهذه الفرائض، وعملوا بها تصديقًا بقلوبهم، وقلًا بالسنتهم، وعملًا بجوارحهم، قال الله ﷿: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ [المائدة: ٣] وقال ﷿: ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ في الْآخِرَةِ مِنَ الْخَاسِرِينَ (٨٥)﴾ [آل عمران: ٨٥] .... \" إلى أن قال: \"ثمَّ بيَّن النبي ﷺ لأمته شرائع الإسلام، حالًا بعد حالٍ، وسنذكرها إن شاء الله تعالى، وهذا رحمكم الله تعالى طريق المسلمين، فإن احتجَّ محتجٌّ بالأحاديث التي رويت \"من قال: لا إله إلا الله دخل الجنة\"، قيل له: هذه كانت قبل نزول الفرائض، على ما تقدم دكرنا له، وهذا قول علماء المسلمين، ممن نعتهم الله ﷿ بالعلم، وكانوا أئمة يقتدى بهم، سوى المرجئة الذين خرجوا عن جملة ما عليه الصحابة، والتابعون لهم بإحسان، وقول الأئمة الذين لا يُسْتوحَشُ من ذكرهم في كلِّ بلد\". كتاب الشريعة (ص: ١٠١ - ١٠٢).\nثم ساق رحمه الله تعالى بإسناده إلى ابن عباس، وإلى ابن عيينة من أقوالهم ما يؤيِّد به قوله، حتى لا يتمسَّك بهذه الأحاديث المرجئة ونحوهم ممن يقول أن الإيمان قول فقط، ويَدَعُونَ العمل، وهذا ما خشي منه أمير المؤمنين عمر بن الخطاب ﵁ حينما قال - =\n⦗١٨٨⦘ = كما في الحديث السابق برقم (٨١) -: \"بأبي أنت وأمي يا رسول الله يتَّكلُ الناس ولكن اتركهم فيعملون\".\n(^٢١) في (ط) و(ك): \"غزاة\"، والمقصود بها الغزوة التي مات فيها حين خرج مع يزيد كما جاء في مصنَّف عبد الرزاق (٥/ ٢٧٨) من طريق محمود بن الرَّبيع أن أبا أيوب الأنصاري غزا مع يزيد بن معاوية الغزوة التي مات فيها. وذكر الحافظ ابن حجر أن ذلك كان سنة خمسين، وقيل: إحدى وخمسين، وقيل: اثنتين وخمسين، وهو أكثر. الإصابه (٢/ ٢٣٥).\n(^٢٢) أخرجه البخاري في مواضع من صحيحه منها ما يلتقى بالأسانيد التي هنا وهي: في كتاب التهجد -باب صلاة النوافل جماعة (الفتح ٣/ ٧٢ ح ١١٨٥) من طريق إبراهيم بن سعد، عن الزهري به. وفي كتاب الأطعمة -باب الخَرِيزَة (الفتح ٩/ ٤٥٣ ح ٥٤٠١) من طريق يحيى بن بكير عن الليث به. وأخرجه مسلم في كتاب المساجد ومواضع الصلاة -باب الرخصة في التخلف عن الجماعة بعذر (١/ ٤٥٥ ح ٢٦٣) من طريق يونس عن الزهري به.\nفائدة الاستخراج:\nتفسير الزهري أورده المصنِّف بأطول مما عند صاحب الأصل.\n(^٢٣) سبق أن عُقَيلًا كان يقول: \"دخشم\" بالميم، وهذا وجهٌ آخر كان يذكر به والد مالك وهو \"دخشن\" فيحتمل أن عُقَيلًا نفسه كان يأتي به على الوجهين، وقد سبق أن ضبط \"دخشم\" بأكثر من وجه، ويحتمل احتمالًا آخر وهو أن يكون الاختلاف ممن رواه عن عُقَيل فإنه جاء عنه من طريقين: طريق سلامة بن روح، وطريق الليث، ولم أقف على تعيين لفظ أحدهما عن الآخر بالنظر في الطرق الأخرى للحديث.","vol":"1","page":180},{"text":"٨٣ - حدثنا إسحاق بن إبراهيم الصَّنعانيُّ (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمرٌ، عن الزهري، حَدثني محمودُ بن الرَّبيع، عن عِتبان بن مالك قال: أتيتُ رسولَ الله ﷺ فقلتُ: إني أنكرتُ بَصَري، وإن السيول تَحُول بيني وبين مسجدِ قومي، ولَوَدِدْتُ أنَّك جئتَ فصَليتَ في بيتي مكانًا أتخذُه مُصلىً. فقال النبيُّ ﷺ: \"أَفْعَلُ إن شاء الله\". قال: فمرَّ النبيُّ ﷺ على أبي بكرٍ ﵁ فاسْتَتْبَعَهُ؛ فانطَلَقَ معَهُ، فاسْتَأْذَنَ فَدَخَلَ، فقال وَهوَ قائمٌ: \"أين تريد أن أُصَلِّي (^٣)؟ \"، قال: فأَشرتُ له حيْثُ أريد … \" وذكر الحديث.\n⦗١٩٠⦘ وَقال فيه: \"فقال رجلٌ: أين مالك بن الدُّخْشُن؟ \".\nوقال فيه أيضًا: \"قال رسُولُ الله ﷺ: \"فَلَن يُوافيَ عبد يومَ القيامةِ يقول: لا إله إلا الله يبتغي بذلك وجهَ الله إلا حَرُم على النَّار\" (^٤).\n_________\n(^١) في (ط) و(ك): \"الدبري\" بدل \"الصنعاني\"، وهو: إسحاق بن إبراهيم بن عباد الدبري راوية عبد الرزاق. انظر: ح (٤٠).\n(^٢) المصنَّف (١/ ٥٠٢ ح ١٩٢٩) كتاب الصلاة -باب الرخصة لمن سمع النداء.\n(^٣) في (م): \"تصلي\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الأذان- باب من لم ير ردَّ السلام على الإمام (الفتح ٢/ ٣٧٦ ح ٨٣٩) من طريق معمر عن الزهري به.\nوأخرجه مسلم في كتاب المساجد ومواضع الصلاة -باب الرخصة في التخلف عن الجماعة بعذر (١/ ٤٥٦ ح ٢٦٤) من طريق عبد الرزاق عن معمر به.\nفائدة الاستخراج:\nذكر مسلم طرفًا من الحديث وأحال بالباقي على ما قبله، وذكر المصنِّف أكثره، وهذا من فوائد الاستخراج.","vol":"1","page":189},{"text":"٨٤ - حدثنا أبو أُمَيَّة، حدثنا عَفَّان (^١)، حدثنا حمَّاد بن سلمة، أخبرنا ثابتٌ، عَن أنس بن مالك، عن محمود بن الرَّبيع، أنَّ عتبان بن مالكٍ كان أعمَى (^٢) فقَال: يا رسول الله تَعالَ فَصلِّ لي (^٣) في داري حتى أتَّخذ مُصَلَّاك مسجدًا. فجاء، فاجتمعَ إليه قومُه، وَتَغَيَّب مالكُ بن دُخشم (^٤)، فوقعُوا فيه، فقالوا: هو منافق. فقال: \"أليس يَشهدُ أن لا إله إلا الله، وَأني رَسُول الله؟ \"، قالُوا: بلى يَا رسول الله وَما في قَلْبِهِ. فَقَالَ النبيُّ ﷺ: \"لا يَشهدُ أحدٌ أن لا إله\n⦗١٩١⦘ إلا الله، وأني رسول الله، فتَطعمُه النَّار\" (^٥).\nقال حمَاد: ولا أعلمهُ إلا قال: \"لَقي عتبانَ فحدَّثه\" (^٦).\n_________\n(^١) ابن مسلم الصفَّار.\n(^٢) في (ط) و(ك): \"كان قد عمى\".\n(^٣) في (ط) و(ك): \"فخطَّ لي\"، ولفظ مسلم: \"فخط لي مسجدًا\".\n(^٤) في (ط) و(ك): \"الدخشم\".\n(^٥) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٦٢ ح ٥٥) من طريق حماد بن سلمة، عن ثابت، عن أنس قال: حدثني عِتبان به.\n(^٦) قول حماد: \"ولا أعلمه … \" يعنى به أنسًا، وهذا التذييل يوضحه التذييل على الحديث الآتي والذي يفيد أن أنسًا سمعه أولًا من محمود، ثم علا فيه فسمعه من عِتبان مباشرة.","vol":"1","page":190},{"text":"٨٥ - حدثنا الصاغاني، وجَعْفَر الصائغُ (^١) قالا: حدثنا عليُّ بن عبد الحميد (^٢)، حدثنا سليمانُ بن المغيْرة، عن ثابتٍ، عَن أنسٍ، حدثني محمود بن الرَّبيع، عن عِتبان بن مالك … وذكر الحديثَ.\nقال أنسٌ: \"فلقيْتُ عِتبانَ فَحَدَّثني بهذا الحديث، فأعجَبَني فكتبتُه\" (^٣).\n_________\n(^١) جعفر بن محمد بن شكر البغدادي.\n(^٢) ابن مصعب المَعْنِي الكوفي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٦١ ح ٥٤) من طريق سليمان بن المغيرة، عن ثابت به، وفيه: \"فأعجبني هذا الحديث فقلت لابني: اكتبه، فكتبه\".","vol":"1","page":191},{"text":"٨٦ - حدثنا أبو داودَ الحرَّاني، حدثنا عَمرو بن عاصم (^١)، حدثنا سليمان بن المغيرة، عن ثابتٍ، بمثلِهِ (^٢).\n_________\n(^١) ابن عبيد الله بن الوازع الكِلأبي القيسي.\n(^٢) سقط هذا الإسناد من (ط).","vol":"1","page":191},{"text":"٨٧ - حَدثنا أبو داودَ الحرَّاني، حدثنا يعقوبُ بن إبراهيم بن سعد (^١)، حدثنا أبي، عَن صَالح (^٢)، ح\nوَحدثنا أبو الجَمَاهِر الحمصي (^٣)، وأبو أُمَيَّة قالا: حدثنا أبو اليمان (^٤)، ح\nوَحدثنا عمران بن بكارٍ الكَلَاعيُّ (^٥) الحمصي، حدثنا بشر بن شعيب (^٦)، كلاهما عن شُعَيب بن أبي حمزَةَ، كلاهما (^٧) عَن الزهري، قال:\n⦗١٩٣⦘ حَدثني سعيدُ بن المسيَّب (^٨)، عن أبيهِ قال: لما حضَرَتْ أبا طالبٍ الوفاةُ جاء رسولُ الله ﷺ فَوَجَدَ عندَهُ أبا جهل، وَعبد الله بن أبي أَميَّةَ بن المغيرة، فقال رسول الله ﷺ لأبي طالبٍ: \"يا عم، قل لا إله إلا الله، كلمة نُحاجُّ (^٩) لك بها عندَ الله\"، قال أبو جَهل وَعبد الله بن أبي أُمَيَّةَ: يا أبا طالب أترْغَبُ عن ملَّةِ عبد المطَّلبِ؟ فلم يَزل رسولُ الله ﷺ مُعْرِضًا عليه، وَيُعيدانه بتلك المقالة حَتى قال أبو طَالب آخِر ما كلَّمهم به: على ملَّةِ عبد المطلبِ (^١٠)، وَأَبَى أن يقُولَ: لا إله إلا الله، فقالَ رسولُ الله ﷺ: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ (١١٣)﴾ (^١١)، وَأَنزَل الله في أبي طالبٍ قولَ الله (^١٢): ﴿إنَّكَ\n⦗١٩٤⦘ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (٥٦)﴾ \" (^١٣).\nحَدِيثُهُم المعْنَى واحد، وَهَذا لفظ شُعيبٍ (^١٤).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن كيسان المدني.\n(^٣) محمد بن عبد الرحمن الحضرمي الحمصي. قال عنه ابن أبي حاتم: \"كتبت عنه، وهو صدوق\"، وذكره المزي في الرواة عن أبي اليمان، ولم أجد له ترجمة في موضع آخر.\nانظر: الجرح والتعديل (٧/ ٣٢٧)، تهذيب الكمال (٧/ ١٤٨).\n(^٤) الحكم بن نافع البَهْراني.\n(^٥) الكَلَاعِي: بفتح الكاف، وفي آخرها العين المهملة، نسبة إلى قبيلة يُقال لها: كَلاع، نزلت الشام، وأكثرهم نزل حمص.\nوعمران بن بكَّار هو: ابن راشد، أبو موسى المؤذِّن البرَّاد.\nانظر: الأنساب للسمعاني (١٠/ ٥١٤).\n(^٦) ابن أبي حمزة القرشي مولاهم، أبو القاسم الحمصي، توفي سنة (٢١٣ هـ). التقريب (٦٨٨).\nثقة، لكن تَكلَّم أبو زرعة في سماعه من أبيه، وقد روى الحكم بن نافع عن شعيب بن أبي حمزة قوله في مرض موته: \"هذه كتبي قد صححتها، من أراد أن يأخذها فليأخذها، ومن أراد أن يسمعها من ابني فليسمعها، فإنه قد سمعها مني\".\nفهذا دليل صريح على سماعه من أبيه.\nانظر: الجرح والتعديل (٢/ ٣٥٩)، تهذيب الكمال (٤/ ١٢٨).\n(^٧) أي: صالح بن كيسان، وشعيب.\n(^٨) ضبطت في الأصل في مواضع كثيرة \"المسيَّب\" بفتح الياء، قال ابن الصلاح: \"المشهور في \"المسيَّب\" فتح الياء منه، ووجدت أبا عامر العبدري قد ضبطه بخطِّه بفتح الياء وبكسرها معًا\"، ثم نقل عن ابن المديني أن أهل العراق يفتحون ياءه، وأهل المدينة يكسرونها، ثم قال: قال الصدفي: \"وذكُر لنا أن سعيدًا كان يكره أن تفتح الياء من اسم أبيه\".\nانظر: صيانة صحيح مسلم لابن الصلاح (ص: ١٧٠).\n(^٩) في (ط) و(ك): \"أحاجُّ\"، وهي موافقة لرواية البخاري التي رواها عن أبي اليمان هذا الإسناد إلى آخره، ولفظ مسلم: \"أشهد لك بها\"، وسيأتي تخريجهما.\n(^١٠) في (ط) و(ك): \"وهو على ملة عبد المطلب\".\n(^١١) سورة برآءة- الآية (١١٣).\n(^١٢) في (ك): \"قوله ﷿\"، وفي (ط) السياق بدون هذه العبارة.\n(^١٣) سورة القصص- الآية (٥٦).\n(^١٤) أخرجه البخاري في مواضع من صحيحه منها: في كتاب الجنائز -باب إذا قال المشرك عند الموت: لا إله إلا الله (الفتح ٣/ ٢٦٣ ح ١٣٦٠) من طريق يعقوب بن إبراهيم عن أبيه به.\nوأخرجه في: كتاب التفسير -باب إنك لا تهدي من أحببت (الفتح ٨/ ٣٦٥ ح ٤٧٧٢) من طريق أبي اليمان عن شعيب به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع … (١/ ٥٤ ح ٤٠) من طريق يعقوب بن إبراهيم بن سعد، عن أبيه به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ حديث إبراهيم بن سعد، عن الزهري وإنما أحال به على اللفظ السابق عنده، وهو حديث يونس، عن الزهري الذى لم يخرجه المصنِّف من طريقه، وسياق المصنّف للفظ إبراهيم بن سعد، عن الزهري من فوائد الاستخراج.","vol":"1","page":192},{"text":"٨٨ - حَدثنا عليُّ بن المبارك الصَّنعانيُّ (^١)، حدثنا زَيدُ بن المبارك (^٢)، حدثنا محمد بن ثور (^٣)، عن مَعمرٍ، عن الزهري، عن سعيد بن المسَيَّب، عَن\n⦗١٩٥⦘ أَبيهِ … بِمثله (^٤).\n_________\n(^١) هو: علي بن محمد بن عبد الله بن المبارك الصنعاني، ابن أخت زيد بن المبارك. قاله المزِّى في ترجمة زيد بن المبارك، وذكره الذهبي في تاريخ الإسلام، ولم أجد فيه قولًا من حيث الجرح والتعديل. انظر: تهذيب الكمال للمزي (١٠/ ١٠٥)، تاريخ الإسلام للذهبي (حوادث سنة ٢٨١ - ٢٩٠/ ج ٢١/ ٢٣٠).\n(^٢) الصنعاني اليماني، ووقع في (م): \"يزيد\" وهو خطأ.\n(^٣) الصنعاني، أبو عبد الله العابد.\n(^٤) أخرجه البخاري في صحيحه كتاب مناقب الأنصار -باب في قصة أبي طالب (الفتح ٧/ ٢٣٣ ح ٣٨٨٤)، وفي كتاب التفسير -باب ما كان للنبي والذين آمنوا أن يستغفروا للمشركين (الفتح ٨/ ١٩٢ ح ٤٦٧٥).\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع … (١/ ٥٤ ح ٤٠) كلاهما من طريق عبد الرزاق، عن معمر به.","vol":"1","page":194},{"text":"٨٩ - حدثنا عبد الرحمن بن محمد بن منصُور أبو سَعيدٍ البصريُّ، حدثنا يحيى بن سعيد. القَطان، ح\nوَحَدثنا ابن الجنيد الدقاق (^١)، حدثنا الوليد بن القاسم (^٢)، ح\nوَحَدثنا أبو داودَ الحرَّاني، حدثنا محمد بن عبيد (^٣)، قالوا: حدثنا يَزيدُ بن كَيسانَ (^٤)، عن أبي حازم (^٥)، عَن أبي هريرةَ قال: لما حَضَرَتْ أبا طالبٍ الوفاةُ قال لَهُ رسولُ الله ﷺ: يا عم، قل: لا إله إلا الله أشهدُ لَكَ بها يومَ القيامة، قال: لولا أن تُعَيِّرني قريش لأقررْتُ عينك بها.\nقال: فنزلت ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ إلى قوله: ﴿وَهُوَ أَعْلَمُ\n⦗١٩٦⦘ بِالْمُهْتَدِينَ (٥٦)﴾ \" (^٦).\nمَعْنى حديثهم وَاحد، وَبَعْضُهم لم يذكرْ أبا طالب، إنما قال: قال (^٧) لعمِّه.\n_________\n(^١) محمد بن أحمد بن الجُنَيد البغدادي، أبو جعفر الدقَّاق، ووقع في (م): \"أبو الجنيد\" وهو خطأ.\n(^٢) ابن الوليد الهَمْدَاني الخَبْذَعي الكوفي.\n(^٣) ابن أبي أمية الطنافِسي الأحدب الكوفي.\n(^٤) اليشكري، أبو إسماعيل، ويقال: أبو مُنَين الكوفي.\n(^٥) سليمان الأشجعي الكوفي، مولى عزَّة الأشجعية.\n(^٦) الآية من سورة القصص- الآية (٥٦).\nوالحديث أخرجه مسلم في كتاب الإيمان -باب الدليل على صحة إيمان من حضره الموت، ما لم يشرع في النزع … (١/ ٥٥ ح ٤٢) من طريق يحيى بن سعيد القطان، عن يزيد بن كيسان به.\nفائدة الاستخراج:\nقول المصنِّف في نهاية الحديث: \"وبعضهم لم يذكر أبا طالب وإنما قال: قال لعمه\" لعله يعني بها رواية مسلم فإنه ليس فيها تعين عمه بالاسم، ورواية المصنِّف بيَّنته.\n(^٧) في (م): \"قل\" وهو خطأ، وفي (ط) و(ك): \"وإنما\" بزيادة الواو.","vol":"1","page":195},{"text":"٩٠ - حَدثنا محمد بن كثير الحرَّاني (^١)، حدثنا مؤمَّل بن الفَضل، حدثنا مَروانُ بن مُعاوية (^٢)، حدثنا يَزيد بإسنادِه مثلَه (^٣).\n⦗١٩٧⦘ زاد ابنُ كثير: \"يَعني: أبا طالبٍ\".\n_________\n(^١) هو: محمد ين يحيى بن محمد بن كثير الكَلْبي، أبو عبد الله، لقبه لؤلؤ.\n(^٢) ابن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع (١/ ٥٥ ح ٤١) من طريق محمد بن عباد وابن أبي عمر كلاهما عن مروان به.\nفائدة الاستخراج:\nجاء مروان في رواية مسلم مهملًا، وقيَّده هنا بابن معاوية، ولم تبين رواية مسلم عم الرسول ﷺ بالاسم وبيَّنتها رواية المصنِّف.","vol":"1","page":196},{"text":"٩١ - حَدثنا الرَّبيع بن سُليمان (^١)، حدثنا شُعيب بن الليثِ (^٢)، ح\nوَحَدثنا يُوسف بن مُسَلَّم حدثنا دَاودُ بن مَنْصُورٍ (^٣)، قَالا: حدثنا الليث بن سَعْد، عَن ابن عَجْلان (^٤)، عَن محمد بن يحيى بن\n⦗١٩٩⦘ حَبَّان (^٥)، عن ابن مُحيْريز (^٦) عن الصُّنَابِحي (^٧) قال: دَخَلتُ على عُبَادةَ بن الصامت وهو في الموت فبكيتُ فقال: مالك تبكي؟ فو الله لو اسْتُشهدت لأشهدَنَّ لك، وَلئن شُفِّعْتُ لأَشْفَعَنَّ لك، وَلئن اسْتَطَعْتُ لأنفعنَّك. ثم قال: واللهِ مَا مِن حَدِيثٍ سمعتُهُ من رسولِ الله ﷺ لكم فيه خَيرٌ إلَّا حَدَّثتكموه إلا حديثًا واحدًا، وَسَوْفَ أُحَدِّثكموه اليومَ وقد أُحِيْطَ بنفسي (^٨)، سمعتُ رسولَ الله ﷺ يَقُول: \"مَن شهِد أن لا إلهَ\n⦗٢٠٠⦘ إلا الله، وأن محمدًا رسولُ الله حَرَّمَ الله (^٩) عَلَيه النَّار\" (^١٠).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) ابن سعد الفهمي مولاهم المصري، أبو عبد الملك.\n(^٣) النسائي، أبو سليمان الثغري، قاضي المصيصة، توفي سنة (١٢٣ هـ).\nقال عنه أبو حاتم: \"صدوق\"، ووثقه النسائي، وذكره ابن حبان في الثقات.\nوسئل عنه الإمام أحمد فقال: \"أعرفه، فقيل: كيف هو؟ قال: لا أدري، وكرهه\". وقال العقيلي: \"يخالف في حديثه\".\nووثقه الذهبي في المغني والديوان، وقال: \"خولف في بعض حديثه فلا بأس\".\nوقال الحافظ ابن حجر: \"صدوق يهم، كرهه أحمد للقضاء\".\nانظر: الجرح والتعديل لابن أبي حاتم (٣/ ٤٢٦) السنن الكبرى للنسائي (٥/ ٤٥٣)، الضعفاء للعقيلي (٢/ ٣٦)، الثقات لابن حبان (٨/ ٢٣٤)، تاريخ بغداد (٨/ ٣٦٢)، المغني في الضعفاء (١/ ٢٢١)، الديوان، كلاهما للذهبي (ص: ١٢٨ رقم ١٣٤٠)، التقريب (١٨١٥).\n(^٤) محمد بن عجلان القرشي، أبو عبد الله المدني، توفي سنة (١٤٨ هـ).\nوثقه ابن عيينة، وابن معين، والإمام أحمد، والعجلي، ويعقوب بن شيبة، وأبو زرعة، وأبو حاتم الرازيان، والنسائي.\nوتكلَّم في حديثه عن سعيد المقبري: يحيى بن سعيد القطان، والإمام أحمد وغيرهما، قال القطان: \"سمعت ابن عجلان يقول: كان سعيد المقبري يحدث عن أبيه، عن أبي هريرة، وعن رجل، عن أبي هريرة، فاختلطت عليَّ فجعلتها عن أبي هريرة\". =\n⦗١٩٨⦘ = وقال الإمام أحمد: \"ابن عجلان لم يقف على حديث سعيد المقبري ما كان عن أبيه، عن أبي هريرة، فتركها فكان يقول: سعيد المقبري، عن أبي هريرة. ترك أباه\".\nومن أجل هذا ذكره البخاري، والعقيلي في الضعفاء.\nوتكلَّم يحيى القطان في حديثه عن نافع أيضًا فقال: \"كان ابن عجلان مضطربًا في حديث نافع\".\nوبالنسبة لروايته عن سعيد المقبري فقد دافع عنه ابن حبان فقال: \"قد سمع سعيد المقبري من أبي هريرة، وسمع عن أبيه، عن أبي هريرة، فلما اختلطت على ابن عجلان صحيفته، ولم يميِّز بينهما اختلط فيها، وجعلها كلها عن أبي هريرة، وليس هذا مما [يوهن] الإنسان به؛ لأن الصحيفة كلها في نفسها صحيحة، فما قال ابن عجلان: عن سعيد، عن أبيه، عن أبي هريرة فذاك مما حمل عنه قديمًا قبل اختلاط صحيفته عليه، وما قال عن سعيد، عن أبي هريرة فبعضها متصل صحيح، وبعضها منقطع لأنه أسقط أباه منها، فلا يجب الاحتحاج -عند الاحتياط- إلا بما يروي الثقات المتقنون عنه، عن سعيد، عن أبيه، عن أبي هريرة … \".\nوقال الإمام أحمد، والدارقطني: \"أصحُّ الناس روايةً عن ابن عجلان: الليث بن سعد\"، لكونه أخذ عنه قديمًا قبل أن تختلط عليه صحيفته. وقال الذهبي في الميزان: \"إمام، صدوق، مشهور\" وقال في السير: \"حديثه إن لم يكن في رتبة الصحيح، فلا ينحط عن رتبة الحسن\".\nوقال ابن حجر: \"صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة\".\nويقبل من ذلك من كان من رواية الليث عنه، أو ما كان عن سعيد، عن أبيه، عن أبي هريرة، وما رواه عن سعيد عن أبي هريرة -ولم تكن من رواية الليث عنه- فينظر فيه، والله أعلم. =\n⦗١٩٩⦘ = وهذا ليس من حديثه عن المقبري، إضافة إلى أنه من رواية الليث عنه.\nانظر: الطبقات لابن سعد (القسم المتمم لتابعي أهل المدينة ومن بعدهم / ص: ٣٥٦)، تاريخ الدوري (٢/ ٥٣٠)، العلل رواية عبد الله بن أحمد (١/ ٣٥٠) و(٣/ ٢١٨، ٢٨٦)، التاريخ الكبير للبخاري (١/ ١٩٦)، الثقات للعجلي (٢/ ٢٤٨)، الضعفاء للعقيلي (٤/ ١١٨)، الجرح والتعديل (٨/ ٤٩)، الثقات لابن حبان (٧/ ٣٨٦)، العلل للدارقطني (٨/ ١٥٣)، تهذيب الكمال للمزي (٢٦/ ١٠١)، الميزان (٣/ ٦٤٤)، وسير أعلام النبلاء للذهبي (٦/ ٣١٧)، تهذيب التهذيب لابن حجر (٩/ ٢٩٤)، التقريب (٦١٣٦).\n(^٥) بفتح المهملة وتشديد الموحدة، ابن منقذ بن عمرو بن مالك الأنصاري المازني المدني.\n(^٦) عبد الله بن مُحَيريز -بمهملة وراء آخره زاي، مصغر- ابن جنادة بن وهب الجمحي -بضم الجيم وفتح الميم بعدها مهملة- المكي. التقريب (٣٦٠٤).\n(^٧) عبد الرحمن بن عُسَيلة -بمهملتين، مصغر- المرادي، أبو عبد الله. التقريب (٣٩٥٢) والصُّنَابِحي: بضم الصاد وفتح النون وبعد الألف باء موحدة مكسورة، ثم حاء، نسبة إلى صنابح بن زاهر بن عامر، من مراد. انظر: اللباب لابن الأثير (٢/ ٢٤٧).\n(^٨) معناه: قربت من الموت، وأيست من النجاة والحياة. شرح مسلم للنووي (١/ ٢٢٩).\n(^٩) في (م): \"حرم عليه النار\".\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٧ ح ٤٧) من طريق الليث عن ابن عجلان به.\nفائدة الاستخراج:\nلفظ مسلم: \"عن الصنابحي، عن عبادة بن الصامت أنه قال: دخلت عليه وهو في الموت … \" أي: ظاهر العبارة أن الداخل والباكي هو عبادة، وقد بيَّنت رواية المصنف أنه الصُّنَابحي، وهذا من فوائد الاستخراج.\nقال النووي ﵀: \"هذا كثير يقع مثله، وفيه صنعة حسنة، وتقديره: عن الصنابحي أنه حدَّث عن عبادة بحديث قال فيه: دخلت عليه … \". شرح صحيح مسلم (١/ ٢٢٨).","vol":"1","page":197},{"text":"٩٢ - حَدثنا محمد بن كثير (^١)، حدثنا أبو المعافى (^٢)، حدثنا محمد بن سلمة (^٣)، عَن أبي عبد الرحيم (^٤)، عن زَيدٍ (^٥)، عن ابن عَجلان بإسنادِهِ مثله (^٦).\n_________\n(^١) في (ط) و(ك) زيادة نسبته: \"الحراني\" وقد سبق قريبًا التعريف به.\n(^٢) محمد بن وهب بن عمر بن أبي كريمة الحراني.\n(^٣) ابن عبد الله الباهلي مولاهم، أبو عبد الله الحراني، وهو راوية أبي عبد الرحيم، وابن أخته.\n(^٤) خالد بن أبي يزيد -ويقال: ابن يزيد- الأموي مولاهم الحراني، وفي هامش (ط): \"أبي عبد الرحمن\" وفوقه (ص) ولعل المراد به التصويب، والصواب: أبو عبد الرحيم.\n(^٥) ابن أبي أُنَيسة الجزري، أبو أُسامة الرُّهاوي.\n(^٦) لم أجد من أخرجه من هذا الطريق.","vol":"1","page":200},{"text":"٩٣ - حَدثَنا يونُسُ بن حَبيب الأصبهاني، حدثنا أبو داود (^١)،\n⦗٢٠١⦘ حدثنا شعبَةُ، وسَلَّام (^٢)، عن أبي إسحاق (^٣)، عن عَمرو بن ميمون الأَوْدِي (^٤)، عن مُعاذ بن جَبلٍ أن رسولَ الله ﷺ قال له: \"تدري ما حَقُّ الله عَلى العباد؟ قال: الله وَرَسُولُهُ أعلم. قال: حَقُّ الله على العباد أن يعبُدوه ولا يشركوا بهِ (^٥) شيئًا، وحقُّهُم عَلى الله إذا فَعَلوا ذلك ألا يُعذِّبَهم\" (^٦).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص: ٧٧).\n(^٢) بالتشديد: ابن سُليم الحنفي مولاهم، أبو الأحوص الكوفي.\n(^٣) عمرو بن عبد الله بن عبيد الهَمْدَاني، أبو إسحاق السَّبيعي الكوفي، مدلس مشهور جعله الحافظ في الطبقة الثالثة من المدلسين، وقد اختلط أيضًا بأخرة، والراوي عنه هنا شعبة -وهو ممن روى عنه قبل الاختلاط- وقد قال: \"كفيتكم تدليس ثلاثة: الأعمش وأبي إسحاق وقتادة\"، وقال الحافظ: \"وهذه قاعدة حسنة، تقبل أحاديث هؤلاء إذا كان عن شعبة ولو عنعنوها\".\nانظر: تعريف أهل التقديس لابن حجر (ص: ١٠١ رقم ٩١)، معرفة السنن والآثار للبيهقي (١/ ١٥٢)، هدي الساري (ص: ٤٥٣)، والنكت لابن حجر (٢/ ٦٣١).\n(^٤) الأَوْدِي -بفتح الألف وسكون الواو وفي آخرها الدال المهملة- نسبة إلى أَود بن صعب بن سعد العشيرة من مذحج. الأنساب (١/ ٣٨٢).\n(^٥) في (ط): \"تعبدوه ولا تشركوا به\" بالتاء، وفي (ك) النقط غير واضحة أهي بالتاء أم بالياء.\n(^٦) أخرجه البخاري في مواضع من صحيحه منها في: كتاب الجهاد -باب اسم الفرس والحمار (الفتح ٦/ ٦٩ ح ٢٨٥٦) من طريق يحيى بن آدم عن أبي الأحوص به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٨ ح ٤٩) من طريق أبي بكر بن أبي شيبة، عن أبي الأحوص سلَّام بن سُليم، عن أبي إسحاق به. =\n⦗٢٠٢⦘ = وزادا في آخره: \"يا رسول الله أفلا أبشِّر الناس؟ قال: لا تبشِّرهم فيتَّكلوا\".\nونبَّه الحافظ ابن حجر رحمه الله تعالى أن أبا الأحوص في رواية البخاري غير أبي الأحوص الذي في رواية مسلم حيث يقول عن رواية البخارى: \"وأبو الأحوص شيخ يحيى بن آدم فيه كنتُ أظنُّ أنَّه سلَّام بالتشديد وهو ابن سُليم، وعلى ذلك يدل كلام المزي، لكن أخرج هذا الحديث النسائي عن محمد بن عبد الله بن المبارك المخرمي عن يحيى بن آدم-شيخ شيخ البخاري فيه- فقال: (عن عمار بن زريق، عن أبي إسحاق)، والبخاري أخرجه ليحيى بن آدم، عن أبي الأحوص، عن أبي إسحاق، وكنية عمار بن زريق: أبو الأحوص فهو هو، ولم أر من نبَّه على ذلك.\nوقد أخرجه مسلم عن أبي بكر بن أبي شيبة، وأبو داود عن هناد بن السري كلاهما عن أبي الأحوص عن أبي إسحاق، وأبو الأحوص هذا هو سلَّام بن سُليم فإنَّ أبا بكر وهنادًا أدركاه ولم يدركا عمارًا، والله أعلم\". فتح الباري (٦/ ٧٠).\nوأشار إلى هذا أيضًا في النكت الظراف. انظر: تحفة الأشراف (٨/ ٤١١).\nتنبيه:\nوقع في المطبوعة من الفتح: \"المخزومي\" بدل: \"المخرَّمي\" وهو خطأ، والتصويب من \"النكت\" وغيرها.\nأقول: قد صرَّح في رواية مسلم والمصنف أنه سلَّام، ورواية النسائي التي أشار إليها الحافظ في كلامه- أخرجها في السنن الكبرى -كتاب العلم- باب الاختصاص بالعلم قومًا دون قوم (٣/ ٤٤٣ ح ٥٨٧٧).\nفائدة الاستخراج:\nزاد المصنِّف نسبة عمرو بن ميمون: الأودي.","vol":"1","page":200},{"text":"٩٤ - حدثنا أحمد بن محمد البِرْتي، حدثنا أبو حذيفة (^١)، حدثنا\n⦗٢٠٤⦘ إبراهيمُ بن طَهْمَان (^٢)، عن الشيباني (^٣)، عن أبي حَصِين (^٤)، ح\nوحَدثنا محمد بن عَقِيل (^٥)، حدثنا حَفصُ بن\n⦗٢٠٥⦘ عبد الله (^٦)، أخبرني إبراهيم بن طهمان، عن سليمانَ (^٧)، عن أبي حَصِين، ح\nوحَدثنا محمد بن يحيى، حدثنا الفريابي (^٨)، ح\nوحَدثنا الصاغانيُّ، أخبرنا قَبِيصةُ (^٩)، عن سفيانَ (^١٠)، ح\nوَحَدثَنَا أَسِيدُ بن عاصمٍ (^١١)، حدثنا محمد بن بُكَير (^١٢)، حدثنا خَلفُ بن خليفةَ (^١٣)، عن أبي حَصين، عَن الأسود بن هلالٍ، عن\n⦗٢٠٦⦘ مُعاذ بن جَبل قال: كنتُ رِدفَ النبي ﷺ فقال: \"يا مُعاذ تَدْري … \".\nفذكرَ مثله: \"لا يُعذبهم أو (^١٤) لا يُدخلهُم النَّار\" (^١٥).\n_________\n(^١) موسى بن مسعود النهدي البصري، توفي سنة (٢٢٠ هـ). =\n⦗٢٠٣⦘ = مختلفٌ فيه، فوثقه ابن سعد، والعجلي، وذكره ابن حبان في الثقات وقال: \"كان يخطئ\".\nوضعفه الفلاس بقوله: \"لا يحدِّث عنه من يبصر الحديث\"، وضعفه أيضًا محمد بن بشار بندار، والترمذي، والساجي، وابن خزيمة، وابن قانع، وأبو أحمد الحكم، والدارقطني، وأبو عبد الله الحاكم، وابن حزم.\nوأثنى عليه الإمام أحمد بقوله: \"هو من أهل الصدق\"، وحدَّث عنه، وضعفه في روايته عن الثوري، وضعفه في الثورى أيضًا ابن معين وزاد: \"لم يكن من أهل الكذب\".\nوقال أبو داود: \"كان قبيصة، وأبو عامر، وأبو حذيفة لا يحفظون، ثم حفظوا بعد\".\nوقال أبو حاتم: \"صدوق معروف بالثوري، لكن كان يصحِّف، روى عن سفيان بضعة عشر ألف حديث في بعضها شيء\".\nوقال الذهبي: \"صدوق يصحِّف\"، وقال مرة: \"صدوق إن شاء الله يهم\"، وقال أخرى: \"صدوق مشهور من مشيخة البخاري\".\nوقال الحافظ ابن حجر: \"صدوقٌ سيئ الحفظ، وكان يصحِّف، وحديثه عند البخاري في المتابعات\".\nفمثل هذا يحتاج إلى متابعة، وقد تابعه هنا: حفص بن عبد الله عن ابن طهمان -كما سيأتي- وهو صدوق.\nانظر: طبقات ابن سعد (٧/ ٣٠٤)، معرفة الرجال رواية ابن محرز (١/ ٧٨)، سؤالات أبي داود للإمام أحمد (ص: ٣٥١)، العلل رواية عبد الله بن أحمد (١/ ٣٨٦)، الثقات للعجلي (٢/ ٣٠٥)، سؤالات الآجري (ص: ٢٩٩ رقم ٤٣٧) جامع الترمذى (٥/ ٧٨ ح ٢٧٣٥)، الجرح والتعديل (٨/ ١٦٣)، الثقات لابن حبان (٩/ ١٦٠)، سؤالات السلمي للدارقطني (ص: ١٠ رقم ٣٢٣)، سؤالات الحاكم للدارقطني (ص ٢٧٤ رقم ٤٨٥) المحلى لابن حزم (١/ ١٢٧)، سير أعلام النبلاء (١٠/ ١٣٩)، والكاشف (٢/ ٣٠٨)، والمغني في الضعفاء (٢/ ٦٨٧). والميزان للذهبي (٤/ ٢٢١)، تهذيب =\n⦗٢٠٤⦘ = التهذيب (١٠/ ٣٣١)، وهدي الساري (ص: ٤٦٩)، والتقريب لابن حجر (٧٠١٠).\n(^٢) ابن شعبة الخراساني، أبو سعيد الهروي، توفي سنة (١٦٣ هـ).\nوثقه الجمهور كابن المبارك، وإسحاق بن راهوية، وابن معين، والإمام أحمد، وأبو حاتم، وأبو داود، وابن حبان وغيرهم. وتُكلِّم فيه للإرجاء، ولم يتكلَّم أحدٌ في ضعفه في الحديث، بل الجمهور على توثيقه، سوى محمد بن عبد الله بن عمار الموصلي، وابن حزم. قال الحافظ ابن حجر: \"لم يثبت غلوه في الإرجاء، ولا كان داعية إليه، بل ذكر الحاكم أنه رجع عنه\".\nوأما تضعيف ابن عمار فمردود بقول صالح بن محمد جزرة الحافظ جزرة: \"من أين يعرف ابن عمار حديث إبراهيم\". ثم ذكر أن ما وقع في حديث إبراهيم من الغلط -والذي بسببه ضعفه ابن عمار- هو من غير إبراهيم. وأما تضعيف ابن حزم له فقال الحافظ ابن حجر: \"وأفرط ابن حزم فأطلق القول بتضعيفه وهو مردود عليه\".\nوقال الذهبي: \"ثقة من علماء خراسان، لا عبرة بقول مضعِّفه\".\nوقال الحافظ ابن حجر: \"ثقة يُغرب، وتكلم فيه للإرجاء، ويقال: رجع عنه\".\nانظر: تاريخ بغداد للخطيب (٦/ ١٠٥)، تهذيب الكمال للمزي (٢/ ١٠٨)، الميزان للذهبي (١/ ٣٨)، تهذيب التهذيب (١/ ١١٧)، وهدي الساري (ص: ٤٠٧)، والتقريب لابن حجر (١٨٩).\n(^٣) سليمان بن أبي سليمان -واسمه فيروز- الشيباني الكوفي، مولى بني شيبان.\n(^٤) عثمان بن عاصم بن حُصَين -مصغَّر- الأسدي الكوفي، أبو حَصِين -بفتح الحاء المهملة-. التقريب، (٤٤٨٤).\n(^٥) عَقِيل -بفتح أوله- بن خويلد بن معاوية الخزاعي النيسابوري، توفي سنة (٢٥٧ هـ). =\n⦗٢٠٥⦘ = قال عنه الحافظ ابن حجر: \"صدوق، حدَّث من حفظه بأحاديث فأخطأ في بعضها\". التقريب (٦١٤٦)، وهو متابعٌ هنا فلا ضير.\n(^٦) ابن راشد السُّلمي النيسابوري، كان كاتبًا لإبراهيم بن طهمان. الجرح والتعديل (٣/ ١٧٥).\n(^٧) هو: الشيباني السابق في الإسناد الماضي.\n(^٨) محمد بن يوسف بن واقد الضبي مولاهم.\n(^٩) ابن عقبة السُّوَائي، استصغر في سفيان.\n(^١٠) هو الثوري.\n(^١١) أَسِيد -بفتح الهمزة كسر السين وتخفيف الياء- بن عاصم الثقفي مولاهم، أبو الحسين الأصبهاني، توفي سنة ٢٧٠ هـ. الإكمال لابن ماكولا (١/ ٥٣ - ٥٦) قال ابن أبي حاتم: \"سمعنا منه، وهو ثقة رضي\".\nانظر: الجرح والتعديل (٢/ ٣١٨)، وطبقات المحدثين بأصبهان لأبي الشيخ (٣/ ١٩)، سير أعلام النبلاء (١٢/ ٣٧٨).\n(^١٢) في (ك) و(ط): \"محمد بن كثير\" وهو خطأ، وهو: محمد بن بُكير بن واصل الحضرمي البغدادي.\n(^١٣) ابن صاعد بن بهرام الأشجعي مولاهم.\n(^١٤) كذا في الأصل، وفي النسخ الأخرى: \"و\" بدل \"أو\".\n(^١٥) أخرجه البخاري في صحيحه -كتاب التوحيد -باب ماجاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎ (الفتح ١٣/ ٣٥٩ ح ٧٣٧٣).\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٩ ح ٥٠) كلاهما من طريق شعبة عن الأشعث بن سُليم وأبي حَصين كلاهما عن الأسود بن هلال به. وقوله: \"ولا يدخلهم النار\" ليس عند الشيخين.","vol":"1","page":202},{"text":"٩٥ - حَدثنا عباس الدوري، حدثنا حُسيْن الجُعفي (^١)، عن زائدةَ (^٢)، عن أبي حَصين بإسْنادِه نحوه (^٣).\n_________\n(^١) حسين بن علي بن الوليد الجعفي مولاهم.\n(^٢) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٣) في (ط) و(ك): \"مثله\" بدل \"نحوه\"، وفي الأصل و(م) كما أثبتُّ، غير أنه كُتِب فوق عبارة الأصل: \"مثله\".\nوقد أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٩ ح ٥١) من طريق القاسم بن زكريا عن حسين الجعفي به، وقال بعد ذكر طرف الحديث: \"نحو حديثهم\". فهذا يؤيِّد العبارة التي أثبتُّها، والله أعلم.","vol":"1","page":206},{"text":"٩٦ - حدثنا يعقوبُ بن سفيان الفارسي، حدثنا عَمرو بن عاصم (^١)، حدثنا هَمام (^٢)، أخبرنا قَتَادةُ، عن أنسٍ، أنَّ مُعاذ بن جَبل قال:\n⦗٢٠٧⦘ كنتُ رديفَ رسول الله ﷺ ليس بَيني وبَينهُ إلا آخرةُ الرَّحْل (^٣)، فقال لِي: \"يا مُعاذ\"، قلتُ: لبَّيك رسولَ الله ﷺ وَسعديك. قال: ثم سار ساعةً، ثم قالَ لي: \"يا مُعاذ\"، حتى فَعَل ذلك ثلاثَ مرَّات، ثم قالَ لِي: \"هل تدْري ما حَقُّ الله على العبادِ؟ \"، قلتُ: الله ورسولُه أعلم. قال: \"فإن حَق الله على العبادِ أن يعبُدوه ولا يشْركوا بهِ شيئًا، ثم سار ساعةً، ثم قال: يا مُعاذ، قلتُ: لبيك وسعديك يا رسول الله، قال: هل تدري ما حَقُّ العبادِ عَلى الله إذا فعَلُوا ذلك؟ قلتُ: الله ورسولُهُ أعلم، قال: فإن حق العبادِ على الله أن لا يُعذِّبَهم\" (^٤).\n_________\n(^١) ابن عبيد الله بن الوازع الكِلأبي القيسي.\n(^٢) ابن يحيى ين دينار العَوْذِي البصري. =\n⦗٢٠٧⦘ = انظر: التقريب (٧٣١٩).\n(^٣) آخرة -بالمد وكسر المعجمة بعدها راء- هي: العود الذي يجعل خلف الراكب يستند إليه. والرَّحل -بفتح الراء وسكون الحاء المهملة- هو للبعير كالسَّرْج للفرس.\nانظر: فتح الباري لابن حجر (١١/ ٣٤٦).\n(^٤) أخرجه البخارى في صحيحه -كتاب اللباس- باب إرداف الرجل خلف الرجل (الفتح ١٠/ ٤١٢ ح ٥٩٦٧) من طريق هدبة بن خالد، وفي كتاب الاستئذان - باب من أجاب بلبيك وسعديك (الفتح ١١/ ٦٣ ح ٦٢٦٧) من طريق موسى بن إسماعيل كلاهما عن همام به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا (١/ ٥٨ ح ٤٨) من طريق هدَّاب -وهو هدبة- بن خالد الأزدي عن همامٍ به.","vol":"1","page":206},{"text":"٩٧ - حَدثنا علي بن حَرب، حدثنا وكيع، وأبو مُعاويةَ (^١)، عن\n⦗٢٠٨⦘ الأعمش عَن إبراهيم (^٢)، عن علقمة (^٣)، عَن عبد الله قال: قال رسولُ الله ﷺ: \"مَن ماتَ لا يُشرك باللهِ شيئًا دخل الجنَّة\". وقلتُ أنا: \"مَن ماتَ يُشرك بالله شَيئًا دَخَل النَّار\" (^٤).\n⦗٢١٢⦘ هذا لفظُ أبي مُعاوية.\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) ابن يزيد بن قيس النخعي الكوفي.\n(^٣) ابن قيس بن مالك النخعي الكوفي.\n(^٤) أخرجه البخاري في مواضع من صحيحه منها في: كتاب الجنائز -بابٌ في الجنائز ومن كان آخر كلامه لا إله إلا الله (الفتح ٣/ ١٣٣ ح ١٢٣٨).\nوأخرجه مسلم في كتاب الإيمان -باب من مات لا يشرك بالله شيئًا دخل الجنة، ومن مات مشركًا دخل النار (١/ ٩٤ ح ١٥٠) كلاهما من طريق الأعمش حدثنا شقيق عن عبد الله بن مسعود به.\nولفظهما: \"قال: قال رسول الله ﷺ: \"من مات يُشرك بالله شيئًا دخل النار\" وقلت أنا: ومن مات لا يشرك بالله شيئًا دخل الجنة\". أى جعل عبارة الوعيد هي المرفوعة، وعبارة الوعد موقوفة، بخلاف رواية المصنِّف هنا!\nقال النووي رحمه الله تعالى عن لفظ مسلم: \"هكذا وقع في أصولنا من صحيح مسلم، وكذا هو في صحيح البخاري، وكذا ذكره القاضي عياض ﵀ في روايته لصحيح مسلم، ووجد في بعض الأصول المعتمدة من صحيح مسلم عكس هذا \"قال: قال رسول الله ﷺ: من مات لا يشرك بالله شيئًا دخل الجنة، قلت أنا: ومن مات يُشرك بالله شيئًا دخل النار\". وهكذا ذكره الحميدي في الجمع بين الصحيحين عن صحيح مسلم، وقد صحَّ اللفظان من كلام رسول الله ﷺ في حديث جابر المذكور -أي: الذي سيأتي بعد هذا الحديث- فأما اقتصار ابن مسعود ﵁ على رفع إحدى اللفظتين وضمه الأخرى إليها من كلام نفسه فقال القاضي عياض وغيره: \"سببه أنه لم يسمع من النبي ﷺ إلا إحداهما وضم إليها الأخرى لما علمه من =\n⦗٢٠٩⦘ = كتاب الله تعالى ووحيه، أو أخذه من مقتضى ما سمعه من النبي ﷺ \". وهذا الذي قاله هؤلاء فيه نقص من حيث إنَّ اللفظتين قد صحَّ رفعهما من حديث ابن مسعود كما ذكرناه، فالجيِّد أن يقال: سمع ابن مسعودٍ اللفظتين من النبي ﷺ ولكنه في وقتٍ حفظ إحداهما وتيقَّنها عن النبي ﷺ ولم يحفظ الأخرى، فرفع المحفوظة وضم الأخرى إليها، وفي وقت آخر حفظ الأخرى ولم يحفظ الأولى مرفوعة، فرفع المحفوظة وضم الأخرى إليها، فهذا جمعٌ ظاهرٌ بين روايتي ابن مسعود، وفيه موافقة لرواية غيره في رفع اللفظتين، والله أعلم\". شرح صحيح مسلم للنووي (٢/ ٩٦ - ٩٧).\nوقال الحافظ ابن حجر رحمه الله تعالى: \"لم تختلف الروايات في الصحيحين في أن المرفوع الوعيد والموقوف الوعد، وزعم الحميدي في \"الجمع\" وتبعه مغلطاي في \"شرحه\"، ومن أخذ عنه أن في رواية مسلم من طريق وكيع وابن نمير بالعكس بلفظ: \"من مات لا يُشرك بالله شيئًا دخل الجنة، وقلت أنا: من مات يشرك بالله شيئًا دخل النار\" وكأن سبب الوهم في ذلك ما وقع عند أبي عوانة والإسماعيلي من طريق وكيع بالعكس، لكن بيَّن الإسماعيلي أن المحفوظ عن وكيع كما في البخاري قال: وإنما المحفوظ أن الذي قلبه أبو عوانة وحده، وبذلك جزم ابن خزيمة في صحيحه والصواب رواية الجماعة، وكذلك أخرجه أحمد من طريق عاصم، وابن خزيمة من طريق سيار، وابن حبان من طريق المغيرة كلهم عن شقيق، وهذا هو الذي يقتضيه النظر؛ لأن جانب الوعيد ثابت في القرآن، وجاءت السنة على وفقه فلا يحتاج إلى استنباط، بخلاف جانب الوعد فإنه محل البحث إذ لا يصح حمله على ظاهره كما تقدم، وكأن ابن مسعود لم يبلغه حديث جابر الذي أخرجه مسلم بلفظ: \"قيل: يا رسول الله ما الموجبتان؟ قال: من مات لا يشرك بالله شيئًا دخل الجنة، ومن مات يشرك به شيئًا دخل النار\".\nتنبيه:\nوقع في \"الفتح\"المطبوع أن الذي قلبه \"أبو عوانة\" وحده، وأشار المحقق في الحاشية =\n⦗٢١٠⦘ = إلى أنه في نسخة \"أبو معاوية\" بدل \"أبي عوانة\" وهو الصواب، ويؤيِّده أنه هو الذي جزم به ابن خزيمة في التوحيد (٢/ ٨٥ ح ٥٦٥).\nثم نقل الحافظ جمع النووي بين الروايتين وقال معقِّبًا: \"وهذ الذى قاله محتمل بلا شك، لكن فيه بعد مع اتحاد مخرج الحديث، فلو تعدد مخرجه إلى ابن مسعود لكان احتمالًا قريبًا مع أنه يُستغرب من انفراد راوٍ بذلك دون رفقته وشيخهم ومن فوقه، فنسبة السهو إلى شخصٍ ليس بمعصوم أولى من هذا التعسف\". فتح الباري (٣/ ١٣٤).\nعلى هذا فالإمام النووي رحمه الله تعالى يرى أن اللفظين مرفوعان إلى النبي ﷺ من حديث ابن مسعود، والحافظ ابن حجر يرى أن أبا عوانة -أو أبا معاوية- قد سها فقلب المرفوع موقوفًا، والموقوف مرفوعًا، وأن الصواب لفظ الصحيحين.\nفالنووي رحمه الله تعالى بنى جمعه بين الروايتين على لفظ اللفظ الآخر في بعض النسخ المعتمدة من صحيح مسلم كما ذكره الحميدي، وعلى رواية أبي عوانة … فَيَرِدُ على جمعه أن ما ذكره الحميدى ناشئ عن وهم -كما سبق نقله عن الحافظ ابن حجر- فلا يتَّجه ذلك الجمع.\nوالحافظ ابن حجر -رحمه الله تعالى- رجَّح لفظ الصحيحين لأن الإسماعيلي بيَّن أن المحفوظ عن وكيع كما في رواية البخاري، فيكون على هذا: الذي قلب الحديث هو أبو معاوية -وليس أبو عوانة- قرين وكيع في الرواية عن الأعمش.\nويؤيد هذا أن الإمام أحمد رحمه الله تعالى رواه من طريق أبي معاوية عن الأعمش عن أبي وائل عن عبد الله بلفظ أبي عوانة \"المسند\" (١/ ٣٨٢)، ورواه من طريق ابن نمير عن الأعمش به بلفظ الصحيحين (المسند: ١/ ٤٢٥)، وقد سبق النقل عن الإسماعيلي أن المحفوظ عن وكيع كما في رواية البخاري، فيبقى على هذا أبو معاوية متفردًا بهذه المخالفة، ويؤيده أيضًا أن أبا عوانة كأنه أشار إلى هذه المخالفة بقوله في =\n⦗٢١١⦘ = نهاية الحديث: \"هذا لفظ أبي معاوية\".\nثم وجدت ابن منده أخرجه في كتاب \"الإيمان\" (١/ ٢١٣) من طريق أبي معاوية عن الأعمش عن أبي وائل عن عبد الله بلفظ الصحيحين؟! فإن صحَّ هذا فيُحمل على أن أبا معاوية كان يرويه مرة على الوجه الصحيح ومرة يقلبه، والله أعلم، وقد سبق -في ح (٦٩) أن أبا معاوية كان يضطرب، ولكن في غير حديث الأعمش، فلعله اضطرب هذه المرة في حديث الأعمش، والله أعلم ..\nبقيت نقطة لم أجد أحدًا أشار إليها، وهي اختلاف مخرج الحديث عن ابن مسعود ﵁، ففي جميع مصادر التخريج: \"الأعمش عن شقيق عن ابن مسعود\"، وإلى اتحاد مخرج الحديث أشار الحافظ ابن حجر في كلامه -السابق نقله- الذي تعقَّب به جمع النووي حيث قال: \"لكن فيه بعدٌ مع اتحاد مخرج الحديث، فلو تعدد مخرجه إلى ابن مسعود لكان احتمالًا قريبًا مع أنه يُستغرب من انفراد راوٍ من الرواة … \" إلخ كلامه، وإسناد المصنِّف: \"الأعمش عن إبراهيم عن علقمة عن عبد الله\"، ولم أجده بهذا الإسناد في أي موضع آخر، ولم يشير إليه النووي أو الحميدي أو غيرهما، وأظنُّ -والعلم عند الله تعالى- أن في إسناد أبي عوانة خطأ، وأن الصواب: \"وكيع وأبي معاوية عن الأعمش عن شقيق عن عبد الله بن مسعود\" لكن رواه وكيع بلفظ الصحيحين، وأخطأ فيه أبو معاوية حيث جعل المرفوع موقوفًا والموقوف مرفوعًا.\nوأما من حيث جعل الإسناد: \"الأعمش عن إبراهيم عن علقمة عن ابن مسعود\"، وقد أخرجه الإمام أحمد عن أبي معاوية عن الأعمش عن شقيق عن عبد الله كما سبق فيحتمل أن يكون خطأ من بعض الرواة دون الأعمش أو يكون لأبي معاوية في هذا الحديث طريقان أحدهما طريق الأعمش عن إبراهيم عن عبد الله، والآخر طريق الأعمش عن شقيق عن عبد الله، ولكن أستبعد هذا الاحتمال الأخير لأني لم أجد أحدًا أخرجه بهذا الإسناد الذي ذكره المصنِّف، والله أعلم. =\n⦗٢١٢⦘ = فائدة الاستخراج:\nبالمقارنة مع رواية مسلم: رواية المصنِّف بيَّنت أن هناك اختلافًا بين رواة الحديث في رفع بعضه ووقف بعضه.","vol":"1","page":207},{"text":"٩٨ - حدثَنا علي بن حرب، حدثنا أبو مُعاوية، ومحمد بن الفُضَيل (^١) قالا: حدثنا الأَعْمشُ، ح (^٢)\nوحدثنا سختويه بن مازيار -أبو علي مَولى بني هاشم (^٣) -، حدثنا مالك بن سُعَير (^٤)، عَن الأعمش، عن\n⦗٢١٣⦘ أبي سُفيانَ (^٥)، عن جَابر قال: \"جَاء أعْرَابي إلى النبي ﷺ فَقَالَ: ما الموجبتَان؟ قال: مَن ماتَ لا يُشرك بالله شَيئًا دخل الجنَّة، ومَن ماتَ يُشْركُ بالله شيئًا دَخل النار\" (^٦).\n_________\n(^١) ابن غزوان الضبيِّ الكوفي.\n(^٢) ليس في (ط) و(ك) علامة تحويل، أو حرف عطف (الواو)، بل صورته أنه متصل بالإسناد الذي بعده، وهو خطأ.\n(^٣) النيسابوري، توفي سنة (٢٥٥ هـ).\nذكره ابن حبان في الثقات وقال: \"مستقيم الأمر في الحديث\" -ووقع فيه: \"ابن ماريا\"، ولعله خطأٌ مطبعي-، وقال عنه الحكم: \"محدِّثٌ، كبيرٌ سنُّه، مفيد، صدوق\". وقال الذهبي: \"كان مجوسيًّا فأسلم على يد المأمون وهو شاب، وحمع الكثير، وعُني بالعلم، وحجَّ وسمع بالحجاز، والعراق، وخراسان\"، وقال أيضًا: \"له غرائب\". ولم أجد له ترجمة في موضع آخر.\nانظر: الثقات لابن حبان (٨/ ٣٠٧)، تاريخ الإسلام للذهبي (حوادث سنة ٢٥١ - ٢٦٠ / ج ١٩/ ١٤٩).\n(^٤) مالك بن سُعَير -بالتصغير آخره راء- بن الخِمْس -بكسر المعجمة وسكون الميم بعدها مهملة- التميمي الكوفي. التقريب (٦٤٤٠)، تهذيب الكمال (٢٧/ ١٤٥) =\n⦗٢١٣⦘ = قال البخاري: \"مقارب الحديث\"، وقال أبو زرعة وأبو حاتم الرازيان والدارقطني: \"صدوق\"، وذكره ابن حبان في الثقات.\nوضعفه أبو داود، وقال الأزدي: \"عنده مناكير\". وقال الذهبي: \"صدوق معروف\"، وقال الحافظ ابن حجر: \"لا بأس به\". وقد تابعه أبو معاوية وابن فضيل هنا، ولله الحمد.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ١١٠)، الثقات لابن حبان (٧/ ٤٦٢)، سؤالات الحاكم للدارقطني (ص: ٢٧٩)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (٢/ ٨٠٤)، تهذيب الكمال للمزي (٢٧/ ١٤٦)، الميزان للذهبي (٣/ ٤٢٦)، تهذيب التهذيب (١٠/ ١٥)، والتقريب لابن حجر (٤٤٦٠).\n(^٥) طلحة بن نافع الإسكاف الواسطي.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب من مات لا يُشرك بالله شيئًا دخل الجنة ومن مات مشركًا دخل النار (١/ ٩٤ ح ١٥١) من طريق أبي معاوية عن الأعمش به.","vol":"1","page":212},{"text":"٩٩ - حدثَنا عباس الدوري، حدثنا عبد العزيز بن السَّري (^١)، حدثنا بشر بن منصور (^٢)، حدثنا سفيانُ (^٣)، عن الأعمش، عن أبي سُفيانَ، عن جَابر، عَن النبي ﷺ * مثلَه.\n⦗٢١٤⦘ وعن سُفيانَ، عن أبي الزُّبير (^٤)، عن جَابر، عَن النبي ﷺ (^٥) بمثله (^٦).\n_________\n(^١) الناقد، قال ابن حجر: \"مقبول\"، ولم أظفر فيه بأي قولٍ آخر. التقريب (٤٠٩٧).\n(^٢) السَّلِيمي -بفتح المهملة وبعد اللام تحتانية- أبو محمد الأزدي البصري.\n(^٣) هو: الثوري.\n(^٤) محمد بن مسلم بن تدرس المكي.\n(^٥) ما بين النجمين سقط من (م) و(ط)، وألحقه ناسخ (ط) على الهامش.\n(^٦) لم أجده من طريق سفيان عن الأعمش عن أبي سفيان، ولا من طريق سفيان عن أبى الزبير.","vol":"1","page":213},{"text":"١٠٠ - حَدثنَا (^١) يزيدُ بن سنان، حدثنا أبو عامر العَقدي (^٢)، ح\nوحَدثنا أبو الأزهر (^٣)، حدثنا يحيى بن أبي الحجَّاج (^٤)، قالا (^٥): حدثنا قُرَّة بن خالدٍ، عن أبي الزبير، عن جابر، عن النبي ﷺ قال: \"مَن لقي الله لا يُشرك به شيئًا (^٦) دخل الجنَّةَ، وَمَن لقيَه يُشرك بهِ\n⦗٢١٥⦘ دَخل النَّار\" (^٧).\n_________\n(^١) في (م): \"وحدثنا\".\n(^٢) عبد الملك بن عمرو القيسي البصري.\n(^٣) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٤) هو: يحيى بن عبد الله بن الأهتم الأهتمي، أبو أيوب المصري.\nضعفه ابن معين، وأبو حاتم، والنسائي، وذكره العقيلي في جملة الضعفاء.\nوذكره ابن حبان في الثقات وقال: \"ربما أخطأ\"، وقال ابن عدي: \"لا أرى بحديثه بأسًا\".\nوقال الحافظ: \"ليِّن الحديث\". وقد تابعه أبو عامر العقدي وهو ثقة.\nانظر: سؤالات ابن الجنيد (ص: ٢٩٤ رقم ٨٨)، الضعفاء للعقيلي (٤/ ٣٩٧) الجرح والتعديل لابن أبي حاتم (٩/ ١٣٩)، الثقات لابن حبان (٩/ ٢٥٥)، الكامل لابن عدي (٧/ ٢٦٧٧) تهذيب الكمال للمزي (٣١/ ٢٦٥)، التقريب (٧٥٢٧).\n(^٥) في (ط) و(ك): \"قال\" بالإفراد.\n(^٦) سقطت لفظة: \"شيئًا\"من (ط) و(ك).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب من مات لا يشرك بالله شيئًا دخل الجنة ومن مات مشركًا دخل النار (١/ ٩٤ ح ١٥٢) من طريق أبي عامر العقدي عن قرة به.\nفائدة الاستخراج:\nوقع \"قرة بن خالد\" عند مسلم مهملًا، وبيَّنه المصنف بأنه: ابن خالد.","vol":"1","page":214},{"text":"١٠١ - حَدثنا الدَّنْدَانيُّ واسمُهُ موسى (^١)، حدثنا مُسْلم بن إبراهيم (^٢)، حدثنا هشامُ الدَسْتُوَائي (^٣)، عن أبي الزُّبير، عن جَابر، عن النبي ﷺ قال: \"مَن لقي الله لا يُشرك به شيئًا (^٤) أدخلَه الله (^٥) الجنَّة، وَمن لقيه يُشرك به أدخَلَهُ النَّار\" (^٦).\n_________\n(^١) هو: موسى بن سعيد بن النعمان الطرسوسي.\n(^٢) الأزدي الفراهيدي.\n(^٣) الدَّسْتُوائي: بفتح الدال وسكون السين المهملتين، وضم التاء ثالث الحروف، وفتح الواو، وفي آخره ألف، نسبة إلى دَسْتُوَا بلدة من بلاد الأهواز، ونسبة إلى ثياب تجلَب منها.\nوضبطه الحافظ في التقريب بفتح التاء! وهشام يُنسب إلى بيع الثياب التي تُجلَب منها، وهو: ابن أبي عبد الله سَنْبَر -بمهملة ثم نون ثم موحدة، وزن جعفر- أبو بكر البصري.\nانظر: الأنساب للسمعاني (٥/ ٣١٠)، التقريب (٧٢٩٩).\n(^٤) سقطت لفظة: \"شيئًا\" من (م).\n(^٥) سقط لفظ الجلالة من (ط) و(ك).\n(^٦) أخرجه مسلم في الإيمان -باب من مات لا يُشرك بالله شيئًا دخل الجنة ومن مات مشركًا دخل النار (١/ ٩٤ ح ١٥٢) من طريق هشام الدستوائي عن أبي الزبير به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وذكر المصنِّف اللفظ.","vol":"1","page":215},{"text":"١٠٢ - حدثَنا أبو المثنى معاذ بن المثَنى، حدثنا أبي، حدثنا شعبةُ، عن وَاصلٍ الأحدب (^١)، سمعَ المعرورَ بن سويدٍ، سمع أبا ذر، عن النبي ﷺ … مثل ذلك، يعني مثل (^٢): \"جَاء جبريل ﵇ يُبَشرني أنَّ مَن مات من أمَّتي لا يُشرِك بالله شيئًا دخل الجنَّةَ\" (^٣).\n_________\n(^١) واصل بن حيَّان الأحدب الأسدي الكوفي.\n(^٢) في (ط) و(ك): \"مثل ما\".\n(^٣) أخرجه البخاري في صحيحه -كتاب الجنائز- بابٌ في الجنائز ومن كان آخر كلامه لا إله إلا الله (الفتح ٣/ ١٣٢ ح ١٢٣٧) من طريق مهدي بن ميمون عن واصل الأحدب به.\nوأخرجه في كتاب التوحيد -باب كلام الرب مع جبريل ونداء الله للملائكة (الفتح ١٣/ ٤٦٩ ح ٧٤٨٧) من طريق شعبة عن واصلٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب من مات لا يشرك بالله شيئًا دخل الجنة ومن مات مشركًا دخل النار (١/ ٩٤ ح ١٥٣) من طريق شعبة به. ولفظهما: \"أتاني جبريل ﵇\" وفي آخره: \"قلت: وإن زنى وإن سرق؟ قال: وإن زنى وإن سرق\".","vol":"1","page":216},{"text":"١٠٣ - حَدثنا إسحاق بن سيَّار النَّصيبي، حدثنا أبو معمر (^١)، حدثنا عبد الوارث (^٢)، حدثنا حُسين المُعَلِّم (^٣)، عن ابن بُريدة (^٤)، أنَّ\n⦗٢١٧⦘ يحيى بن يَعْمَر حدَّثه، أنَّ أبا الأسود الدِّيلي (^٥) حدَّثه، أنَّ أبا ذرّ حدَّثه قال: أتيتُ النبي ﷺ وهوَ نائم، وَعليه ثوبٌ أبيض، ثم أتيتُه فإذا هو نَائمٌ، ثم أتيته وَقد اسْتيقظَ فجلسْتُ إليه، فَقال: \"ما من عبد قال: لا إله إلا الله، ثم ماتَ عَلى ذلك إلا دَخل الجنَّةَ\"، قلتُ: وإن زنى، وإن سَرق؟ قال: \"وإن زنى، وإن سَرق\"، قلت: وإن زنى، وإن سَرق؟ قال: \"وإن زنى، وإن سرقَ\"، قلت: وإن زنى وإن سَرق؟ قال: \"وإن زنى، وإن سرقَ -ثلاثًا- على رغم أنف أبي ذر\".\nفخرجَ وهو يجُرُّ إزارهُ ويَقول (^٦): \"على رغم أنف أبي ذر\".\nفكان أبو ذر يُحدِّث بهِ ويَقُول (^٧): على رغم أنف أبي ذر (^٨).\n_________\n(^١) عبد الله بن عمرو بن أبي الحجاج المُقْعَد التميمي العنبري، وهو راوية عبد الوارث.\nتهذيب الكمال (١٥/ ٣٥٣).\n(^٢) ابن سعيد بن ذكوان التميمي العنبري.\n(^٣) ابن ذكوان العوذي -بفتح المهملة وسكون الواو بعدها معجمة- البصري. التقريب (١٣٢٠).\n(^٤) عبد الله بن بُريدة بن الحُصيب الأسلمي.\n(^٥) الدِّيلي: بكسر المهملة وسكون التحتانية، ويقال: الدُّؤَلي -بالضم بعدها همزة مفتوحة- البصري، واسمه ظالم بن عمرو بن سفيان، وقيل غير ذلك. التقريب: (٧٩٤٠).\n(^٦) في (ط) و(ك): \"وهو يقول\".\n(^٧) في (ط) و(ك): \"وهو يقول\".\n(^٨) أخرجه البخاري في صحيحه -كتاب اللباس- باب الثياب البيض (الفتح ١٠/ ٢٩٤ ح ٥٨٢٧) من طريق أبي معمر به، وعلَّق عليه البخاري قائلًا: \"هذا عند الموت أو قبله إذا تاب وندم وقال: لا إله إلا الله غُفِرَ له\".\nوأخرجه مسلم في كتاب الإيمان -باب من مات لا يشرك بالله شيئًا دخل الجنة ومن مات مشركًا دخل النار (١/ ٩٥ ح ١٥٤) من طريق عبد الوارث به.","vol":"1","page":216},{"text":"<span data-type='title' id=toc-97>بَيَانُ المَعاصِي التي يخرج صاحبها من الإيمان عندَ فعلها (^١)، والمعاصي التي يكون بها مُنَافقًا (^٢)، وإن صلَّى وَصَامَ وأقَرَّ بالإسلام</span>\n_________\n(^١) ليس المراد أنه يخرج من الإيمان مطلقًا بحيث ينقله من الملّة بارتكاب هذه المعاصي، بل يخرج -حالَ تلبّسه بهذه المعاصي- من دائرة الإيمان ويبقى في دائرة الإسلام ما لم يستحلّ هذا الذنب؛ وقد اتفق أهل السنّة والجماعة على أنّ مرتكب الكبائر لا يكفر كفرًا ينقل عن الملّة بالكلّيّة ما لم يستحل ذلك الذنب.\nانظر: شرح العقيدة الطحاوية، لابن أبي العزّ، تحقيق التركي والأرنؤوط، (٢/ ٤٣٩ - ٤٤٨).\n(^٢) المقصود به النفاقُ العملي الذي لا يخرجه من الملة؛ فمرتكب هذه المعاصي الواردة في أحاديث الباب يكون بها منافقًا عمليًّا لا يخرج به من الملة، والمخرج من الملة هو النفاق الاعتقادي، وهو إظهار الإسلام وإبطان الكفر.","vol":"1","page":218},{"text":"١٠٤ - أخبرنَا العباس بن الوليد بن مَزْيَد العُذْرِي، قَال: أخبَرني أبي، قال: حَدثني الأوزاعيُّ، قال: حَدثني الزهريُّ، قال: حَدثني أبو سلمة (^١)، وَابن المسيَّب (^٢)، وأبو بكر بن عبد الرحمَن (^٣)، عن أبي هُريرة أنَّ رسولَ الله ﷺ قال (^٤): \"لا يَزني الزاني وهوَ حين يزني مُؤمن، ولا يسرق السارق وهوَ حين يَسرق مُؤمن، ولا يشربُ الخمر وهو حين يَشرَبُها\n⦗٢١٩⦘ مؤمن، ولا ينهَبُ (^٥) نُهبةً ذاتَ شَرفٍ يرفَعُ المؤمنونَ إليْهِ فيها أبصارَهم وهو حين ينهبُهَا (^٦) مُؤمن\" (^٧).\n_________\n(^١) ابن عبد الرحمن بن عوف الزهري.\n(^٢) سعيد بن المسيب بن حزن المخزومي.\n(^٣) ابن الحارث بن هشام المخزومي المدني، قيل: اسمه محمد، وقيل: المغيرة، وقيل: أبو بكر، كنيته أبو عبد الرحمن، وقيل: اسمه كنيته. التقريب (٧٩٧٦).\n(^٤) سقطت من (ط) و(ك) كلمة: \"قال\".\n(^٥) في (ط) و(ك): \"ينتهب\"، وهي رواية مسلم.\n(^٦) في (ط) و(ك): \"ينتهبها\".\n(^٧) أخرجه البخاري في صحيحه -كتاب الأشربة- باب قول الله تعالى: إنما الخمر والميسر والأنصاب والأزلام … (الفتح ١٠/ ٣٣ ح ٥٥٧٨) من طريق يونس عن الزهري به، ولم يذكر فيه: أبا بكر بن عبد الرحمن، وأخرجه في كتاب المظالم -باب النهي بغير إذن صاحبه (الفتح ٥/ ١٤٣ ح ٢٤٧٥) من طريق عقيل عن الزهري عن أبي بكر بن عبد الرحمن به، وكذلك أخرجه من هذا الطريق في كتاب الحدود -باب الزنا وشرب الخمر (الفتح ١٢/ ٥٩ ح ٦٧٧٢).\nوأخرجه مسلم في كتاب الإيمان -باب بيان نقصان الإيمان بالمعاصي، ونفيه عن المتلبس بالمعصية (١/ ٧٦ ح ١٠٠) من طريق يونس عن الزهري به، وأخرجه من طريق الأوزاعي عن الزهري به برقم (١٠٢).","vol":"1","page":218},{"text":"١٠٥ - حدثنا أحمد بن يوسفَ السُّلميُّ، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن مُنَبهٍ (^٢)، عن أبي هُريرة، عَن النبي ﷺ بنحوه، وَزاد: \"ولا يَغُلُّ (^٣) أحدُكم حين يَغُلُّ وهو مؤمن،\n⦗٢٢٠⦘ فإيَّاكم إيَّاكم\" (^٤).\n_________\n(^١) المصنِّف (٧/ ٤١٦ ح ١٣٦٨٤).\n(^٢) ابن كامل الصنعاني، أبو عتبة.\n(^٣) قال النووي: \"بفتح الياء، وضم الغبن، وتشديد اللام ورفعها، وهو من الغُلول وهو الخيانة\".\nوقال ابن الأثير: \"الغُلُول: الخيانة في المغنم، والسرقة من الغنيمة قبل القسمة، وكلُّ من =\n⦗٢٢٠⦘ = خان في شيءٍ خفيةً فقد غَلَّ\".\nانظر: النهاية لابن الأثير (٣/ ٣٨٠)، شرح مسلم للنووي (٢/ ٤٥).\n(^٤) في (ط) و(ك): \"فإياكم وإياكم\".\nوالحديث أخرجه مسلم في كتاب الإيمان -باب بيان نقصان الإيمان بالمعاصي ونفيه عن المتلبس بالمعصية (١/ ٧٧ ح ١٠٣) من طريق عبد الرزاق به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث، ونبَّه المصنِّف إلى الزيادة التي وقعت فيه من هذا الطريق، وهذا من فوائد الاستخراج.","vol":"1","page":219},{"text":"١٠٦ - حدثنا محمد بن إسحاق الصَّاغاني، أخبرنا الحسن بن موسَى الأشيَبُ (^١)، ح\nوحَدثنا محمد بن كثير الحراني (^٢)، حدثنا آدم بن أبي إياس (^٣) قالا: حدثنا شعبة، عن الأعمش، عن ذكوان، عَن أبي هُرَيرَة، عن النبي ﷺ بنحو حَديث الزهري، وَزاد في آخِره: \"والتوبة معروضة [بعد] \" (^٤).\n_________\n(^١) أبو علي البغدادي القاضي.\n(^٢) هو: محمد بن يحيى بن محمد بن كثير الكلبي، لقبه لؤلؤ.\n(^٣) واسم أبي إياس: عبد الرحمن بن محمد الخراساني.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، وهي رواية البخاري ومسلم أيضًا من هذا الطريق، فقد أخرجه البخاري في صحيحه -كتاب الحدود- باب إثم الزناة (الفتح ١٢/ ١١٦ ح ٦٨١٠) من طريق آدم بن أبي إياس عن شعبة به. =\n⦗٢٢١⦘ = وأخرجه مسلم في كتاب الإيمان -باب بيان نقصان الإيمان بالمعاصي، ونفيه عن المتلبس بالمعصية (١/ ٧٧ ح ١٠٤) من طريق شعبة به، وأوردا الحديث بكامله.\nفائدة الاستخراج:\nجاء في رواية مسلم ذكر الأعمش: \"سليمان\" مهملًا، وبيَّنت رواية المصنِّف أنه الأعمش، وهذا من فوائد الاستخراج.","vol":"1","page":220},{"text":"١٠٧ - حَدثنا أبو أُميَّةَ، حدثنا عبيد الله بن موسى (^١)، أخبرنا سفيانُ (^٢) عَن الأعمش، عن عبد الله بن مرَّة (^٣)، عن مَسْروق (^٤)، عن عبد الله بن عَمرو عن النبي ﷺ قال: \"أربعٌ من كنَّ فيه كان منافِقًا خالصًا، ومَن كان فيه خَصلة منهنَّ كانَتْ فيه خَصلة من نفاقٍ حتى يدعَها: إذا حَدَّث كذبَ، وإذا وعَدَ أخْلفَ، وإذا خاصم فجر، وإذا عاهد غدر\" (^٥).\n_________\n(^١) في (م): \"أبو عبيد الله بن موسى\" وهو خطأ، وهو: عبيد الله بن موسى بن باذام العبسي مولاهم.\n(^٢) هو: الثوري كما بيَّنه الحافظ في الفتح (١/ ١١٣).\n(^٣) الهَمْدَاني الخارفي -بمعجمة وراء وفاء- الكوفي.\nوقد سقط ذكر مرتبته من مطبوعة \"التقريب\" بتحقيق محمد عوامة، وفي المخطوط -نسخة الحسيني (ل ٧٠ ب) - قال: \"ثقة\"، وقد وثقه الجمهور.\nانظر: تهذيب التهذيب (٦/ ٢٤).\n(^٤) ابن الأجدع بن مالك الهَمْدَاني الكوفي.\n(^٥) أخرجه البخاري في صحيحه -كتاب الإيمان- باب علامة المنافق (الفتح ١/ ١١١ ح ٣٤) من طريق سفيان عن الأعمش به. وقد أخرجه من طريق شعبة عن الأعمش =\n⦗٢٢٢⦘ = في كتاب المظالم -باب إذا خاصم فجر (الفتح ٥/ ١٢٨ ح ٢٤٥٩)، وأخرجه أيضًا من طريق جرير عن الأعمش في كتاب الجزية -باب إثم من عاهد ثم غدر (الفتح ٦/ ٣٢٢ ح ٣١٧٨).\nوأخرجه مسلم في كتاب الإيمان -باب بيان خصال المنافق (١/ ٧٨ ح ١٠٦) من طريق سفيان عن الأعمش به.","vol":"1","page":221},{"text":"١٠٨ - حَدثَنا الحسن بن عفان، حدثنا ابن نُمَير (^١) عن الأعمش بإسنادِه نحوَه (^٢).\n_________\n(^١) في (م): \"أبو نمير\" وهو خطأ، وهو: عبد الله بن نمير -بنون، مصغر- الهَمْدَاني الكوفي. التقريب (٣٦٦٨).\n(^٢) أخرجه مسلم في كتاب الإيمان -باب بيان خصال المنافق (١/ ٧٨ ح ١٠٦) من طريق ابن نمير عن الأعمش به.","vol":"1","page":222},{"text":"١٠٩ - حدثنا فَضْلَك الرازي (^١)، حدثنا قتيبة (^٢)، حدثنا إسماعيل بن جَعفر (^٣)، أخبرني أبو سُهَيل نافعُ بن مالك بن أبي عامر، عن أبيه، عَن أبي هُرَيرَة أنَّ رسول الله ﷺ قال: \"آية النفاق ثلاث إذا حَدَّث كذبَ، وإذا وعَدَ أخلف، وإذا اؤتُمن خان\" (^٤).\n_________\n(^١) الفضل بن عباس، أبو بكر الرازي.\n(^٢) ابن سعيد بن جميل الثقفي البغلاني، أبو رجاء.\n(^٣) ابن أبي كثير الأنصاري الزُّرقي مولاهم.\n(^٤) أخرجه البخاري في صحيحه -كتاب الإيمان -باب علامة النفاق (الفتح ١/ ١١ ح ٣٣) من طريق إسماعيل بن جعفر به. وأخرجه أيضًا في كتاب الشهادات -باب من أمر بإنجاز الوعد (الفتح ٥/ ٣٤١ ح ٢٦٨٢) عن قتيبة بن سعيد عن إسماعيل بن جعفر به.=\n⦗٢٢٣⦘ = وأخرجه مسلم في كتاب الإيمان -باب بيان خصال النفاق (١/ ٧٨ ح ١٠٧) عن قتيبة بن سعيد ويحيى بن أيوب كلاهما عن إسماعيل بن جعفر به.","vol":"1","page":222},{"text":"١١٠ - حَدثَنا أبو الأزهر (^١)، ومحمد بن حَيويه (^٢)، وأبو الأحوص (^٣) قاضي عُكْبَرا، قالوا: حدثنا عارم (^٤)، ح\nوحدثنا أبو أُميَّة، حدثنا الحسن بن موسى (^٥) قالا: حدثنا حماد بن سلمةَ، عَن داودَ بن أبي هند (^٦)، عن سعيد بن المسيب، عن أبي هُرَيرة قال:\n⦗٢٢٤⦘ قال رسول الله ﷺ: \"ثلاثٌ في المنافِق وإن صام وصلَّى وَذكر أنه مؤمن، إذا حَدَّث كذب، وإذا وعد أخلف، وإذا اؤتُمن خان\" (^٧).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) هو: محمد بن يحيى بن موسى الإسفرائيني.\n(^٣) محمد بن الهيثم بن حماد بن واقد الثقفي مولاهم، أبو الأحوص البغدادي ثم العُكْبَري -بفتح الموحدة- قاضيها، كنيته أبو عبد الله، ويعرف بأبي الأحوص قاضى عُكبَرا. وعُكْبَرا -بضم أوله، وسكون ثانيه، وفتح الباء الموحدة، وقد يمد ويقصر-، وهو اسم بليدة من نواحي دُجَيل، قرب صَريفين وأوانا، بينها وبين بغداد عشرة فراسخ، والنسبة إليها: عُكْبَري، وعُكْبَراوي.\nويبدو أنها في الوقت الحاضر عبارة عن أطلال كما عبَّر صاحب كتاب \"بلدان الخلافة الشرقية\" وقال أيضًا: \"على نحو عشرة فراسخ من بغداد، وكانت تكتنفها البساتين التي يقصدها أصحاب اللهو والطرب\".\nانظر: معجم البلدان لياقوت الحموي (٤/ ١٦٠)، تهذيب الكمال للمزي (٢٦/ ٥٧١)، التقريب (٦٣٦٧)، بلدان الخلافة الشرقية (ص ٧٢).\n(^٤) محمد بن الفضل السدوسي، أبو النعمان البصري، وقد اختلط بأخرة (انظر: ح ٦٤)، وتابعه -فيما يلي- الحسن بن موسى، وأبو نصر التمار، وعبد الأعلى بن حماد.\n(^٥) الأشيب البغدادي القاضي.\n(^٦) واسم أبي هند: دينار بن عُذَافر القشيري مولاهم البصري.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان خصال النفاق (١/ ٧٩ ح ١١٠) من طريق حماد بن سلمة به.\nفائدة الاستخراج:\nذكر مسلم طرفًا من الحديث وهو قوله: \"وإن زعم أنه مسلم\"، وأحال بباقيه إلى ما قبله، وإيراد المصنِّف له كاملًا من فوائد الاستخراج.","vol":"1","page":223},{"text":"١١١ - حَدثنا محمد بن هارون الفلاس (^١)، حدثنا عبد الأعلى بن حماد (^٢)، حدثنا حماد بن سلمة بمثله.\n_________\n(^١) الفلاس: نسبة إلى بيع الفلوس، ومن كان صيرفيًّا. الأنساب (٩/ ٣٥٤ - ٣٥٥)، وهو: أبو جعفر المُخرَّمي، لقبه: شِيطا، توفي سنة (٢٦٥ هـ).\nوثقه ابن أبي حاتم، والدارقطني، وأثنى عليه ابن الجوزي.\nانظر: الجرح والتعديل (٨/ ١١٨)، تاريخ بغداد (٣/ ٣٥٤)، المنتظم (١٢/ ٢٠٦).\n(^٢) ابن نصر الباهلي مولاهم، أبو يحيى البصري المعروف بالنَّرْسي -بفتح النون وسكون الراء وبالمهملة-، ونرس لقبٌ لجده نصر، لقَّبته النَّبَط بذلك لأن ألسنتهم لم تكن تنطق به.\nقال عنه الحافظ: \"لا بأس به\"، وأرى أن يقال عنه: ثقة، فقد وثقه ابن معين، وأبو حاتم وابن قانع، والدارقطني، ومسلمة بن القاسم، والخليلي، وذكره ابن حبان في الثقات، وأقل ما قيل فيه: \"ليس به بأس\" قاله النسائي وهو من المتشددين، وقال ابن خراش: \"صدوق\".\nانظر: تهذيب الكمال للمزي (١٤/ ٢٥٩)، تهذيب التهذيب لابن حجر (٦/ ٨٥ - ٨٦) التقريب (٣٧٣٠).","vol":"1","page":224},{"text":"١١٢ - وحَدثَنا محمد بن هارون [أيضًا] (^١)، حدثنا أبو نصر التمَّار (^٢)، حدثنا حماد بن سلمة بمثلهِ (^٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) عبد الملك بن عبد العزيز القُشَيري النسائي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق عبد الأعلى بن حماد وأبي نصر التمار به.","vol":"1","page":225},{"text":"١١٣ - حَدثنا محمد بن يحيى، حدثنا يحيى بن صالح [هو: الوُحَاظي] (^١)، حدثنا\n⦗٢٢٦⦘ سليمان [بن بلال] (^٢)، عن العلاء [بن عبد الرحمن] (^٣)، عن أبيه، عَن أبي هُريرة أنّ رسولَ الله ﷺ قال: \"علاماتُ المنافِقِ إذا حَدَّث كذَبَ، وإذا وَعد أخلفَ، وإذا ائتُمن خان\" (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو بضم الواو وفتح الحاء المهملة ثم الظاء المعجمة نسبة إلى وُحاظة بطن من حمير، توفي سنة (٢٢٢ هـ).\nوثقه أبو اليمان، وابن معين، وقال أبو حاتم: \"صدوق\"، وقال الساجي: \"هو من أهل الصدق والأمانة\"، وقال أبو عوانة الإسفراييني: \"حسن الحديث، لكنه صاحب رأي\"، وذكره ابن حبان في الثقات، ووثقه ابن عدي، والسمعاني، والخليلي.\nوضعفه الإمام أحمد، وإسحاق بن منصور لرأيه في التجهم، كذا العقيلي، وقال أبو أحمد الحكم: \"ليس بالحافظ عندهم\".\nووثقه الذهبي في أكثر كتبه فقال: \"ثقة في نفسه، تكلم فيه لرأيه\"، وقال: \"وثقه جماعة، وقد تكلم فيه لأجل بدعته\"، وقال أيضًا: \"غمزه بعض الأئمة لبدعة فيه، لا لعدم إتقان\".\nلذا قال الحافظ: \"صدوق، من أهل الرأي\".\nأما نسبته إلى البدعة فلقوله: \"لو ترك أصحاب الحديث عشرة أحاديث\" -يعني هذه التي في الرؤية- فقال الإمام أحمد: \"كأنه يرى رأي جهم\"، وانظر تعليق الذهبي عليه في السير. =\n⦗٢٢٦⦘ = وقد اتفق الشيخان على إخراج حديثه، فهو \"صدوق\" إن شاء الله، والله أعلم.\nانظر: تاريخ أبي زرعة الدمشقي (١/ ٤٦٢)، الجرح والتعديل (٩/ ١٥٨) الضعفاء للعقيلي (٤/ ٤٠٨)، الثقات لابن حبان (٩/ ٢٦٠)، الأنساب للسمعاني (٢/ ٢٢٤) الإرشاد للخليلي (١/ ٢٦٧)، تهذيب الكمال للمزي (٣١/ ٢٧٩)، سير أعلام النبلاء (١٠/ ٤٥٥)، وتذكرة الحفاظ (١/ ٤٠٨)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد ثلاثتها للذهبي (ص: ١٨٧ رقم ٣٦٧)، تهذيب التهذيب (١١/ ٢٠١)، التقريب (٧٥٦٨).\n(^٢) ما بين المعقوفتين من (ط) و(ك)، وهو: سليمان بن بلال التيمي القرشي المدني.\n(^٣) ما بين المعقوفتين من (ط) و(ك) وهو: الحُرَقي مولاهم المدني.\n(^٤) هذا الحديث رقم (١١٣) ترتيبه في نسختي (ط) و(ك) قبل حديث أبي الأزهر السابق برقم (١١٠).\nوالحديث أخرجه مسلم في كتاب الإيمان -باب بيان خصال المنافق (١/ ٧٨ ح ١٠٨، ١٠٩) من طريقين عن العلاء بن عبد الرحمن به، ولفظه: \"من علامات المنافق ثلاثة … \".","vol":"1","page":225},{"text":"<span data-type='title' id=toc-98>بَيانُ المعَاصِي التي إذاَ قالَها الرَّجُل وَعملها كان كفرًا وفسقًا، واستوجَب بها النَّار </span>(^١)\n_________\n(^١) المقصود بالكفر الوارد في أحاديث الباب هو الكفر العملي الذي لا يخرج صاحبه من الملة.\nوانظر: التعليق السابق على تبويب ح (١٠٤).","vol":"1","page":227},{"text":"١١٤ - حَدثنا إبراهيمُ الحربي، حدثنا أبو الأشعثِ (^١)، حدثنا عبد الأعلى (^٢)، عن عبيد الله (^٣)، عَن نافعٍ، عن ابن عمر، أنَّ النَّبي ﷺ قال: \"مَنْ كَفُّر أخاه فَقد باء به أحَدُهما\" (^٤).\n_________\n(^١) لم أتمكن من معرفته.\n(^٢) ابن عبد الأعلى البصري.\n(^٣) ابن عمر بن حفص بن عاصم بن عمر بن الخطاب العُمري المدني.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان حال من قال لأخيه المسلم: يا كافر (١/ ٧٩ ح ١١١) من طريق عبيد الله بن عمر به، ولفظه: \"إذا كفر الرجل أخاه … \".","vol":"1","page":227},{"text":"١١٥ - حدثنا فَضْلَك الرازي (^١)، حدثنا [عبد الرحمن] بن عمر (^٢)\n⦗٢٢٨⦘ رُسْتة، حدثنا سفيان (^٣)، عَن أيوبَ (^٤)، عن نافعٍ، عن ابن عُمَر قال: قَال النبيُّ ﷺ: \"إذا كفَّر الرجل أخاه فقد باء بهِ أحدُهما\" (^٥).\n_________\n(^١) هو: الفضل بن عباس الرازي.\n(^٢) في جميع النسخ: \"عثمان بن عمر: \" وهو خطأ، وصوابه: \"عبد الرحمن\" كما أثبتُّ، وهو الملقَّب برُسْتَة -بضم الراء وسكون المهملة وفتح المثناة-.\nوهو: عبد الرحمن بن عمر بن يزيد بن كثير الزهري، أبو الحسن الأصبهاني، وهو ثقة له غرائب كما قال الحافظ، ولم أجد في المحدِّثين من يلقَّب برُسْتة غيره.=\n⦗٢٢٨⦘ = انظر: كشف النقاب عن الألقاب لابن الجوزي (١/ ٢٢٨)، نزهة الألباب (١/ ٣٢٦)، والتقريب لابن حجر (٣٩٦٢).\n(^٣) هو: ابن عيينة، صرَّح به في الإسناد الآتي.\n(^٤) ابن أبي تميمة كيسان السَّختياني.\n(^٥) أخرجه الحميدي في مسنده (١/ ٣٠٦ ح ٦٩٨) من طريق سفيان عن أيوب به.","vol":"1","page":227},{"text":"١١٦ - حدثَنا عبد الرحمن بن بشر (^١)، حدثنا سفيان بن عُيينَة، عن أيوبَ، عن نافع، عَن ابن عُمر، عن النبي ﷺ[به] (^٢): \"مَنْ كَفَّر أخاه فَقد باء بهِ أحدُهما\" (^٣).\n_________\n(^١) ابن الحكم بن حبيب العَبْدي، أبو محمد النيسابوري.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) أخرجه الحميدي من هذا الطريق كما تقدم في الذي قبله.","vol":"1","page":228},{"text":"١١٧ - حدثنا علي بن حرب، حدثنا ابن فُضَيل (^١)، حَدثني أبي، عن نافع، عن ابن عُمر، قال: قال النبيُّ ﷺ: \"أيما رجل قال لأخيهِ: يا كافرُ، فإن كان كما قال، وَإلا باء أحدهما بالكفر\" (^٢).\n_________\n(^١) محمد بن الفُضيل بن غزوان الضبي مولاهم الكوفي.\n(^٢) أخرجه ابن منده في كتاب الإيمان (٢/ ٦٤١ ح ٥٩٧) من طريق ابن فضيل، وجرير.\nوأخرجه أبو داود في سننه -كتاب السنة- باب الدليل على زيادة الإيمان ونقصانه (٤/ ٢٢١ ح ٤٦٨٧) من طريق جرير كلاهما عن فضيل بن غزوان به.","vol":"1","page":228},{"text":"١١٨ - حَدثنا ابن أبي غَرَزَة (^١)، حدثنا يَعلى (^٢)، وَعبيد الله (^٣)، عن فُضيل بن غزوان (^٤)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"أيما رجل كفَّر أخاه، فإن كان كما قال وإلا فقد باء بالكفر\" (^٥).\n_________\n(^١) أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غَرَزَة -بفتح الغين المعجمة، والراء، بعدها الزاي-، أبو عمرو الغِفاري الكوفي، ذكره ابن حبان في الثقات وقال: \"كان متقنًا\"، وقال ابن ناصر الدين: \"كان ثقة\" وأثنى عليه الذهبي بقوله: \"الإمام الحافظ الصدوق\".\nانظر: الثقات لابن حبان (٨/ ٤٤)، الأنساب للسمعاني (٩/ ١٣٤)، سير أعلام النبلاء للذهبي (٣/ ٢٣٩)، شذرات الذهب لابن العماد (٢/ ١٦٩).\n(^٢) ابن عبيد بن أبي أمية الأيادى مولاهم، أبو يوسف الطنافسي الكوفي، ثقة وفي حديثه عن الثوري كلام، وهذا ليس منه. انظر: التقريب (٧٨٤٤).\n(^٣) ابن موسى بن باذام العبسي الكوفي.\n(^٤) في (م): \"وعبيد الله بن فضيل بن غزوان\" وهو سبق قلم، وغَزْوَان -بفتح المعجمة وسكون الزاي-. التقريب (٥٤٣٤).\n(^٥) في (م): \"باء با الكفر\"، وهو سبق قلم.\nوالحديث أخرجه الإمام أحمد في مسنده (٢/ ٢٣) من طريق يعلى بن عبيد عن فُضيل بن غزوان به، ولفظه: \"أيما رجلٍ كفَّر رجلًا\".\nوأخرجه أيضًا من طريق وكيع عن فُضيل به. المسند (٢/ ٦٠).","vol":"1","page":229},{"text":"١١٩ - حَدثنا يونس [بن عبد الأعلى] (^١)، أخبرنا ابن وهب، أن مالكًا (^٢) أخبره، عن عبد الله بن دينار، عن ابن عُمر أن النبي ﷺ قال:\n⦗٢٣٠⦘ \"أيُّما رجل قال (^٣) لأخيه: كافر، فقد باء به أحَدُهما\" (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) الموطأ -كتاب الكلام- باب ما يكره من الكلام (٢/ ٩٨٤ رقم ١)، ولفظه: \"من =\n⦗٢٣٠⦘ = قال لأخيه: يا كافر … \".\n(^٣) في (ط) و(ك): \"إذا قال رجل\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الأدب- باب من أكفر أخاه بغير تأويل فهو كما قال (الفتح ١٠/ ٥٣١ ح ٦١٠٤) من طريق إسماعيل عن مالك به، وقال فيه: \"يا كافر\".\nوأخرجه الترمذي في السنن -كتاب الإيمان- باب ما جاء فيمن رمى أخاه بكفر (٥/ ٢٢ ح ٢٦٣٧) من طريق قتيبة عن مالك به، ووافقه المصنِّف في لفظه.\nوأخرجه الإمام أحمد في مسنده (٢/ ١١٣) من طريق إسحاق عن مالك به.","vol":"1","page":229},{"text":"١٢٠ - حَدثنا محمد بن عبد الله بن عبد الحكم (^١)، حدثنا أبي، عَن الليث بن سَعد، ح\nوحَدثنا أبو إبراهيم الزهري (^٢)، وأبو الزِّنْبَاع (^٣) قالا: حدثنا يحيى بن\n⦗٢٣١⦘ بُكير (^٤) حَدثني الليثُ، عن عبيد الله بن أبي جَعفر (^٥)، عن أبي الأسود (^٦)، عن بُكير بن الأشج (^٧)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إنْ قال رجل لأخيه (^٨): يا كافرُ، وجَبَ الكفرُ على أحدهما\" (^٩).\n_________\n(^١) ابن أعين الفقيه المصري.\n(^٢) سقطت أداة الكنية من (ط). وهو: أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري البغدادي، توفي سنة (٢٧٣ هـ).\nكان الإمام أحمد يُجِلُّه ويكرمه، وقال الخطيب البغدادي: \"كان مذكورًا بالعلم والفضل، موصوفًا بالصلاح والزهد، من أهل بيتٍ كلهم علماء ومحدِّثون\"، وأثنى عليه أبو عوانة -المصنَف-، ووثقه ابن صاعد، وقال الذهبي: \"إنما احترمه الإمام أحمد لشرفه ونسبه، ولتقواه وفضله، فمن جمع العمل والعلم، فناهيك به\".\nانظر: تاريخ بغداد (٤/ ١٨٢)، سير أعلام النبلاء (١٣/ ١١٧).\n(^٣) رَوْح بن الفرج القطان، أبو الزّنْبَاع -بكسر الزاي وسكون النون بعدها موحدة- =\n⦗٢٣١⦘ = المصري. التقريب (١٩٦٧).\n(^٤) يحيى بن عبد الله بن بُكير القرشي المخزومي.\n(^٥) المصري، أبو بكر الفقيه، قيل اسم أبيه: يسار بتحتانية ومهملة. التقريب (٤٢٨١).\n(^٦) محمد بن عبد الرحمن بن نوفل القرشي الأسدي، أبو الأسود المدني، يعرف بيتيم عروة.\n(^٧) هو: بُكَير بن عبد الله بن الأشج القرشي مولاهم، أبو يوسف المدني، نزيل مصر.\n(^٨) في (ط): \"إن الرجل إذا قال لأخيه\".\n(^٩) أخرجه الطبراني في الأوسط (١/ ٤١ ح ١١١) من طريق أحمد بن يحيى، عن يحيى بن بكير به، وقال: \"لم يروه عن بُكير إلا أبو الأسود، ولا عن أبي الأسود إلا عبيد الله بن أبي جعفر، تفرَّد به الليث\".\nوأخرجه أيضًا في الأوسط (٨/ ٣١٢ ح ٨٧٣٢) من طريق عبد الله بن صالح، عن الليث به، وقال: \"لم يروه عن عبيد الله بن أبي جعفر إلا الليث\" وسيأتي الكلام فيه.","vol":"1","page":230},{"text":"١٢١ - حَدثني أبي (^١)، حدثنا علي بن حُجْر (^٢)، ح\nوحدثنا يوسفُ القاضي (^٣)، حدثنا\n⦗٢٣٢⦘ أبو الرَّبيع (^٤)، قالا: حدثنا إسماعيل بن جعفر (^٥)، ح\nوَحَدثنا محمد [بن عبد الله] بن عبد الحكم (^٦)، حدثنا وهبُ الله (^٧)، حدثنا حيوة (^٨)، عن يزيد بن الهاد (^٩) كلاهما عن عبد الله بن دينار، عن ابن عمر قال: قال رسول الله ﷺ: \"أيما امرئ قال لأخيه: كافر، فقد باء بها أحدُهما إن كان كما قال، وإلا رجعَتْ عليه\" (^١٠).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٢) ابن إياس السعدي المروزي.\n(^٣) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري الأصل، أبو محمد القاضي البغدادي، وهو الذي قتل الحلَّاج.\nوثقه طلحة بن محمد بن جعفر، والخطيب البغدادي، والذهبي، وابن كثير، وابن ناصر =\n⦗٢٣٢⦘ = الدين الدمشقي.\nانظر: تاريخ بغداد للخطيب (١٤/ ٣١٠)، سير أعلام النبلاء للذهبي (١٤/ ٨٥)، البداية والنهاية لابن كثير (١١/ ١١٩)، شذرات الذهب لابن العماد (٢/ ٢٢٧).\n(^٤) سليمان بن داود العتكي الزهراني البصري.\n(^٥) ابن أبي كثير الأنصاري الزُّرقي.\n(^٦) ما بين المعقوفتين من (ط) و(ك)، وهو: ابن أعين المصري الفقيه.\n(^٧) ابن راشد المؤذِّن الحَجْري.\n(^٨) ابن شُرَيح بن صفوان التُّجيبي، أبو زرعة المصري الفقيه.\n(^٩) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان حال من قال لأخيه المسلم: يا كافر (١/ ٧٩ ح ١١١) من طريق إسماعيل بن جعفر عن عبد الله بن دينار به.\nوأما طريق وهب الله عن حيوة بن شُريح عن يزيد بن الهاد فلم أجد من أخرجه بهذه الصورة، ولكن أخرجه الطبراني في الأوسط (٢/ ٥٦ ح ١٢٣٦) من طريق وهب الله بن راشد، عن حيوة بن شُرَيح، عن أبي الأسود، عن بُكير بن الأشج، عن نافع، عن ابن عمر به … وقال عقبه: \"لم يرو هذا الحديث عن حيوة إلا وهب الله\".\nوقد رواه وهب الله عن حيوة بوجهٍ آخر -كما ترى عند المصنِّف- فإما أن يكون =\n⦗٢٣٣⦘ = أحد الطريقين أرجح، ويكون وهب الله بن راشد قد أخطأ في الثاني -وقد وُصِف بأنه يخطئ كما سبق في ترجمته (ح: ٤٥) -، وإما أن يكون هذا الحديث عند وهب الله من طريقين: طريق الطبراني وطريق أبي عوانة، والعلم عند الله تعالى.","vol":"1","page":231},{"text":"١٢٢ - حدثَنا إبراهيم بن مرزوق (^١) البَصري، حدثنا عبد الصمد بن عبد الوارث (^٢)، حدثنا أبي، عن حسين المُعَلِّم، عن ابن بُريدة (^٣)، عن يحيى بن يَعْمَر، عن أبي الأسْود (^٤)، عن أبي ذر قال: سمعْتُ النَّبي ﷺ (^٥) يقول: \"لا يرمي رجلٌ رجلًا بالكفر إلا ارتدَّتْ عليه (^٦) إن لم يكن صاحبه كذلك\" (^٧).\n_________\n(^١) ابن دينار الأموي، أبو إسحاق.\n(^٢) ابن سعيد بن ذكوان العنبري مولاهم البصري.\n(^٣) في (م): \"أبي بريدة\"، وهو خطأ، وهو عبد الله بن بُريدة بن الحُصَيب.\n(^٤) الدِّيلي أو الدُّؤلي، واسمه ظالم بن عمرو بن سفيان.\n(^٥) في (ط) و(ك): \"رسول الله ﷺ\".\n(^٦) سقطت من (ط) و(ك) لفظة: \"عليه\".\n(^٧) سيأتي تخريجه في الذي بعده.","vol":"1","page":233},{"text":"١٢٣ - حدثنا عثمان بن خُرَّزاذ (^١)، أخبرنا أبو معمر (^٢)، ح\n⦗٢٣٤⦘ وحَدثنا صالح الرازي (^٣)، حدثنا محمد بن عمر (^٤)، قالا: حدثنا عبد الوارث، حدثنا حُسين المعلِّم، عن عبد الله بن بُريدةَ، أخبرني يحيى بن يَعْمَر، أنَّ أبا الأسود (^٥) حَدَّثه عن أبي ذر، أنه سمع رسول الله ﷺ (^٦) يقول: \"مَن ادَّعى إلى غير أبيه فليس منَّا، ومَن ادَّعى ما ليس له فليس منَّا، ومَن رمَى رجلًا بالكفر، أو رماه بالفسق وليس كذلك ارتدَّتْ عليه\" (^٧).\n_________\n(^١) عثمان بن عبد الله بن محمد بن خُرَّزاذ -بضمّ المعجمة وتشديد الراء بعدها زاي- البصري الأنطاكي. التقريب، (٤٤٩٠).\n(^٢) في (م): \"أبو نعيم\"، وعليه ضرب بالقلم، والصواب المثبت وهو: عبد الله بن عمرو بن أبي الحجاج المِنْقَري مولاهم، أبو مَعْمَر المُقْعَد البصري.\n(^٣) هو: صالح بن محمد بن عبد الله بن عبد الرحمن، أبو الفضل الرازي، توفي سنة (٢٨٣ هـ).\nوثقه الدارقطني، والخطيب. تاريخ بغداد (٩/ ٣٢٠).\n(^٤) ابن حفص القَصَبي، وثقه ابن معين في رواية، وقال في رواية الدوري: \"صدوق\"، ولم أجد فيه قولًا آخر. انظر: تاريخ بغداد (٣/ ٢١)، تاريخ الدوري (٢/ ٥٣٢).\n(^٥) في (م): \"أخبرنا أبو الأسود\".\n(^٦) في (ط) و(ك): \"النبي ﷺ\".\n(^٧) أخرجه البخاري في صحيحه -كتاب المناقب- بابٌ (٥) (الفتح ٦/ ٦٢٣ ح ٣٥٠٨) من طريق أبي معمر عن عبد الوارث به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان حال من رغب عن أبيه وهو يعلم (١/ ٧٩ ح ١١٢) من طريق عبد الصمد بن عبد الوارث به.\nوأخرجه ابن منده في كتاب الإيمان (٢/ ٦٣٩ ح ٥٩٣) من طريق صالح بن محمد الرازي عن محمد بن عمر القصبي به.\nفائدة الاستخراج:\n١ - عبد الله بن بريدة وقع عند مسلم: \"ابن بريدة\" مهملًا، وبيَّنه المصنِّف.\n٢ - لفظ الشيخين: \"ليس من رجلٍ ادَّعى لغير أبيه … \"، ولفظ المصنِّف أعم وهذا =\n⦗٢٣٥⦘ = من فوائد الاستخراج. قال الحافظ: \"التعبير بالرجل للغالب وإلا فالمرأة كذلك حكمها\".","vol":"1","page":233},{"text":"١٢٤ - حَدثنا العباس (^١) التُرْقُفي، ويوسف بن مُسَلَّم (^٢) قالا: حدثنا المقرئ (^٣)، حدثنا حيوة (^٤)، ح\nوحَدثنا أبو إسماعيل [الترمذي] (^٥)، حدثنا ابن أبي مريم (^٦)، حدثنا نافع بن يزيدَ (^٧) ح\nوحَدثنا صالح بن عبد الرحمن بن عَمرو بن الحارث (^٨)،\n⦗٢٣٦⦘ حدثنا أصبَغُ بن الفرج (^٩)، أخبَرَني ابن وَهب، عن عَمرو بن الحارث (^١٠)، كلهم عن جَعْفر بن ربيعة (^١١)، عن عِرَاكِ بن مالك (^١٢)، أنه سمع أبا هُريرةَ يقول: قال رسولُ الله ﷺ: \"لا ترغَبُوا عن آبائكم (^١٣)، فَمَنْ رغِبَ عن أبيهِ فهوَ كفر\" (^١٤).\n⦗٢٣٧⦘ قال يوسفُ: \"فإنه كافر\"، وقال نافعُ بن يزيد: \"فقد كفر\" (^١٥).\n_________\n(^١) ابن عبد الله بن أبي عيسى الواسطي البكسائى، أبو الفضل التُّرْقُفي -بضم التاء ثالث الحروف وسكون الراء وضم القاف وفي آخرها فاء- نسبة إلى تُرْقُف. قال السمعاني: \"وظني أنها من أعمال واسط\". الأنساب للسمعاني (٣/ ٤١). وقد نُسب واسطيًّا أيضًا وهذا مما يقوي ظنَّه.\n(^٢) في (ط) و(ك): \"يوسف بن سعيد بن مسلَّم\"، وهو: المصيصي، ونسب هنا إلى جدِّه.\n(^٣) عبد الله بن يزيد القرشي العدوي مولاهم، أبو عبد الرحمن المكي.\n(^٤) ابن شُريح بن صفوان المصري، أبو زرعة الفقيه.\n(^٥) محمد بن إسماعيل بن يوسف السُّلَمي الترمذي.\nوما بين المعقوفتين من (ط) و(ك)، وهي كما يبدو في هامش (م) لأن هناك تخريجًا إلى الهامش، ولكن الكتابة ليست واضحة.\n(^٦) سعيد بن الحكم بن أبي مريم الجمحي مولاهم البصري.\n(^٧) الكَلاعي، أبو يزيد المصري.\n(^٨) أبو الفضل المصري، توفي سنة (٢٦٣ هـ).\nقال ابن أبي حاتم: \"سمعت منه بمصر، ومحله الصدق\"، وذكره ابن يونس في علماء =\n⦗٢٣٦⦘ = مصر فيما نقله عنه العيني في مغاني الأخيار (مخطوط /ص ٢٤٩ /نسخة دار الكتب المصرية) وقال: \"أحد مشايخ الطحاوي الذين روى عنهم\"، وذكره ابن زبر في تاريخ مولد العلماء ووفياتهم.\nولم أجد له ترجمة في غير ذلك.\nانظر: الجرح والتعديل (٤/ ٤٠٨)، تاريخ مولد العلماء ووفياتهم لابن زبر (٢/ ٥٧٧).\n(^٩) ابن سعيد الأموي مولاهم المصري، ورَّاق عبد الله بن وهب. تهذيب الكمال (٣/ ٣٠٤).\n(^١٠) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^١١) ابن شُرَحْبيل بن حَسَنَة الكِنْدي، أبو شُرَحْبيل المصرى.\n(^١٢) عِرَاك -بكسر المهملة، وتخفيف الراء وآخره كاف- الغِفاري المدني. الفتح (١٢/ ٥٥).\n(^١٣) رغب عن أبيه أي: ترك الانتساب إليه وجحده، يقال: رغبت عن الشيء: تركته وكرهته. شرح النووي على صحيح مسلم (٢/ ٥٢).\n(^١٤) أخرجه البخارى في صحيحه -كتاب الفرائض- باب من ادَّعى إلى غير أبيه (الفتح ١٢/ ٥٥ ح ٦٧٦٨) من طريق أصبغ بن الفرج، عن ابن وهب به.\nوأخرجه مسلم في كتاب الايمان -باب بيان حال إيمان من رغب عن أبيه وهو يعلم (١/ ٨٠ ح ١١٣) من طريق هارون بن سعيد عن ابن وهب به.\nوأخرجه الإمام أحمد في مسنده (٢/ ٥٢٦) من طريق عبد الله بن يزيد المقرئ. =\n⦗٢٣٧⦘ = وأخرجه ابن منده في كتاب الإيمان (٢/ ٦٣٨ ح ٥٩١) من طريق ابن أبي مريم، عن نافع بن يزيد به.\nفائدة الاستخراج:\n\"عمرو بن الحارث\" وقع في رواية مسلم مهملًا، وبيَّنه المصنِّف في روايته.\n(^١٥) كذا في الأصل، كتب فوق كلمة \"فقد\": \"فهو\" وفي (ط) و(ك): \"فهو كفر\".","vol":"1","page":235},{"text":"١٢٥ - حَدثنا محمد بن يحيى، حدثنا أبو الوليد (^١)، حدثنا شعبةُ، عن زُبيد (^٢)، سمعَ أبا وائل (^٣)، عن عبد الله بن مسعود قال: \"سبابُ المسلم فسوقٌ، وقتاله كفرٌ\".\nقال زُبيد: فقلتُ لأبي وائلٍ (^٤): أنتَ سمعتَ عبد الله يُحدِّثه عن النبي ﷺ؟ قال: نعم (^٥).\n_________\n(^١) الطيالسي، هشام بن عبد الملك.\n(^٢) ابن الحارث بن عبد الكريم اليامي، ويقال: الإيامي أيضًا -بكسر الألف وفتح الياء المنقوطة باثنتين من تحتها- الكوفي. الأنساب للسمعاني (١/ ٣٩٥).\n(^٣) سقطت أداة الكنية من (م)، وأبو وائل هو: شقيق بن سلمة الأسدي الكوفي.\n(^٤) في (ط) و(ك): \"قلت\" بدون ذكر أبي وائل.\n(^٥) أخرجه البخارى في صحيحه -كتاب الإيمان- باب خوف المؤمن من أن يحبط عمله وهو لا يشعر (الفتح ١/ ١٣٥ ح ٤٨) عن محمد بن عرعرة عن شعبة به، وفي أوله: \"سألت أبا وائل عن المرجئة فقال: حدثني عبد الله\" وذكر الحديث، وليس في آخره سؤال زُبيد لأبي وائل حول السماع. وأخرجه مسلم في كتاب الإيمان -باب بيان قول النبي ﷺ: سباب المسلم فسوق وقتاله كفر (١/ ٨١ ح ١١٦) من طريق سفيان =\n⦗٢٣٨⦘ = ومحمد بن طلحة وشعبة به، وقال عقب الحديث: \"وليس في حديث شعبة قولُ زُبَيدٍ لأبي وائل\".\nأقول: الراوي عن شعبة عند مسلم هو: محمد بن جعفر غندر، ولم يذكر سؤال زبيد لأبي وائل كما أشار مسلم ﵀، وعند المصنِّف الراوي عن شعبة أبو الوليد الطيالسي، وقد اختلف النقاد في تقديم أحدهما على الآخر في شعبة، والأكثر على تقديم غندر، والله أعلم.\nولعل الراجح هو ثبوت هذا القول من رواية شعبة فقد تابع أبا الوليد في ذكر هذا القول من رواية شعبة كلٌّ من: يحيى وعفان كما أخرجه الإمام أحمد في المسند (١/ ٣٨٥، ٤١١)، ولعلَّ غندرًا اختصر ذكر هذه الجملة، أو غفل عنها، فقد ذكرت عنه ﵀ غفلة.\nانظر: الثقات لابن حبان (٩/ ٥٠)، شرح علل الترمذي لابن رجب (٢/ ٧٠٣ - ٧٠٥).\nفائدة الاستخراج:\nنفى مسلم سؤال زبيد لأبي وائل من حديث شعبة، وأثبته المصنِّف من طريقه.","vol":"1","page":237},{"text":"١٢٦ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، ح\nوحَدثنا يحيى بن عياش (^٢)، حدثنا بشرُ بن عمر (^٣)، قالا (^٤): حدثنا\n⦗٢٣٩⦘ شُعْبَةُ، أخبَرني الأعمشُ، ومَنصُور (^٥)، عن أبي وَائلٍ، عن عبد الله، عَن النبي ﷺ قال: \"سبابُ المؤمن فسقٌ (^٦)، وقتاله كفرٌ\" (^٧).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٣٣ ح ٢٤٨).\n(^٢) ابن عيسى القطان، أبو زكريا البغدادي. ذكره الخطيب في تاريخه (١٤/ ٢١٩) ولم يذكر فيه جرحًا ولا تعديلا، ولم أجد له ترجمة في موضعٍ آخر.\n(^٣) ابن الحكم الزهراني البصري.\n(^٤) في (ط) و(ك): \"قال\".\n(^٥) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٦) في (ط) و(ك): \"فسوق\".\n(^٧) أخرجه البخاري في صحيحه -كتاب الأدب- باب ما ينهى عن السباب واللعن (الفتح ١٠/ ٤٧٩ ح ٦٠٤٤) من طريق شعبة عن منصور به. وأخرجه في كتاب الفتن -باب قول النبي ﷺ: \"لا ترجعوا بعدي كفارًا … \" (الفتح ١٣/ ٢٩ ح ٧٠٧٦) من طريق الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان قول النبي ﷺ: \"سباب المسلم فسوق وقتاله كفر\" (١/ ٨١ ح ١١٧) من طريق شعبة عن الأعمش ومنصور.\nفائدة الاستخراج:\n١ - أحال مسلم لفظ الحديث على ما قبله، وذكر المصنِّف اللفظ.\n٢ - بيان أن كلا اللفظين للحديث مرويٌّ عن ابن مسعود: سباب المسلم، والمؤمن.","vol":"1","page":238},{"text":"١٢٧ - حدثنا العباس بن محمد الدُّوري، حدثنا روح (^١)، ح\nوَحدثنا أبو العباس الغَزِّي (^٢)، حدثنا الفِريابي (^٣) قالا (^٤): حدثنا سفيان الثوري، عن زُبَيد الإيامي، عن أبي وائل، عن عبد الله بن مسعُود أنَّ رسولَ الله ﷺ قال: \"سِبابُ المؤمن فسقٌ، وقِتالُة كُفرٌ\".\n⦗٢٤٠⦘ قال زُبيد: قلتُ لأبي وَائل: أنتَ سمعته (^٥) من ابن مسعُودٍ؟ قال: نعم (^٦).\n_________\n(^١) ابن عُبادة بن العلاء القيسي، أبو محمد البصري.\n(^٢) عبد الله بن محمد بن عمرو الجراح الأزدي.\n(^٣) محمد بن يوسف بن واقد.\n(^٤) في (ط): \"قال\".\n(^٥) في (ط) و(ك): \"سمعت\".\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان قول النبي ﷺ: \"سباب المسلم فسوق وقتاله كفر\" (١/ ٨١ ح ١١٦) من طريق سفيان به.","vol":"1","page":239},{"text":"١٢٨ - حدثنا الصومعيُّ (^١)، حدثنا أحمد بن حمُيد (^٢) بالكوفة، حدثنا يحيى بن أبي زائدة (^٣)، عن الأعمش، عن أبي وَائل، عن عبد الله قال: قال النبيُّ ﷺ: \"سبابُ المسلم فسوق، وقتالهُ كفر\" (^٤).\n_________\n(^١) محمد بن أبي خالد الطبري، أبو بكر.\n(^٢) الكوفي، أبو الحسن الطُّرَيثيثي، ختن عبيد الله بن موسى، والطُرَيثيثي -بضم المهملة، وفتح الراء، وسكون الياء المنقوطة من تحتها باثنتين، وبعدها الثاء المثلثة بين اليائين، وفي آخرها مثلثة أخرى، نسبة إلى \"طُرَيثيث\" ناحية كبيرة من نواحي نيسابور، وتسمى اليوم: ترشيز، وتقع شمال غربي قوهستان، وقوهستان تتبع اليوم إيران.\nانظر: الأنساب للسمعاني (٨/ ٢٣٨)، بلدان الخلافة الشرقية لكي لسترنج (ص: ٣٩٤).\n(^٣) هو: يحيى بن زكريا بن أبي زائدة.\n(^٤) في (ط) و(ك) هذا الحديث متأخر في الترتيب -عما في الأصل- بعد حديث الحسن بن عفان الآتي برقم (١٣٣). والحديث أخرجه الشيخان -كما تقدم- من طريق الأعمش.","vol":"1","page":240},{"text":"١٢٩ - حدثَنا يونس بن حَبيب، وعَمار بن رجاء (^١) قالا: حدثنا\n⦗٢٤١⦘ أبو دَاودَ (^٢) حَدثني شعبَةُ، عن علي بن مُدْرِكٍ (^٣) قال: سمعتُ أبا زرعة بن عَمرو بن جَرير (^٤)، يُحَدِّث عَن جَرير بن عبد الله قال: قال رسولُ الله ﷺ: \"يا جَرير اسْتنصتِ الناسَ -في حجةِ الوَداع- ثم قال: لا ترجعوا بعدي كفارًا (^٥) يَضربُ بعضكم رقابَ بَعضٍ\" (^٦).\n_________\n(^١) التغلبي، أبو رجاء الأستراباذي.\n(^٢) الطيالسي، والحديث في مسنده (ص: ٩٢).\n(^٣) النخعي ثم الوَهْبِيلي، أبو مدرِك الكوفي.\n(^٤) في (م): \"أبا زرعة، عن عمرو بن جرير\"، وهو خطأ.\n(^٥) في (م): \"كفار\" بالرفع، ولعله سبق قلم.\n(^٦) أخرجه البخاري في مواضع من صحيحه منها: كتاب العلم -باب الإنصات للعلماء (الفتح ١/ ٢٦٢ ح ١٢١)، وكتاب المغازي -باب حجة الوداع (الفتح ٧/ ٧١١ ح ٤٤٠٥) وغيرها من طرق عن شعبة عن علي بن مدرك به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان معنى قول النبي ﷺ: \"لا ترجعوا بعدي كفارًا … \" (١/ ٨١ ح ١١٨) من طريق محمد بن جعفر ومعاذ كلاهما عن شعبة به.","vol":"1","page":240},{"text":"١٣٠ - حدثنا أبو قلابة (^١)، حدثنا بشر بن عُمر (^٢)، ويعقوبُ بن إسحاق الحضرميُّ (^٣) قالا: حدثنا شعبَةُ، ح\nوحدثنا الصاغاني، حدثنا سليمان بن حرب (^٤)، عن شُعبةَ، عن علي بن مُدركٍ بمثلهِ (^٥).\n_________\n(^١) عبد الملك بن محمد الرَّقاشي البصري.\n(^٢) ابن الحكم الزهراني البصري.\n(^٣) مولاهم، أبو محمد البصري المقرئ النحوي.\n(^٤) الأزدي الواشحي البصري.\n(^٥) أخرجه البخاري في صحيحه كتاب الفتن -باب قول النبي ﷺ: \"لا ترجعوا بعدي =\n⦗٢٤٢⦘ = كفارا … \" (الفتح ١٣/ ٢٩ ح ٧٠٨٠) عن سليمان بن حرب عن شعبة به.","vol":"1","page":241},{"text":"١٣١ - حدثنا محمد بن يحيى، وأبو قلابة قالا: حدثنا أبو الوليد (^١)، ح\nوحَدثنا جَعفر (^٢)، حدثنا عَفانُ (^٣)، ح\nوحَدثنا إسْماعيل القاضي (^٤)، حدثنا سُليمان بن حرْب، قالوا: حدثنا شعبةُ عن واقد بن محمد بن زيد (^٥)، سمع أباه، عَن ابن عُمر قال: قال رَسُولُ الله ﷺ: \"لا ترجعوا بَعْدي كفَّارًا يضربُ بعضكم رقابَ بعضٍ\" (^٦).\n_________\n(^١) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) في الرواة عن عفان جعفران كلاهما من شيوخ أبي عوانة، أحدهما: جعفر بن محمد بن شكر الصائغ، والثاني: جعفر بن محمد بن أبي عثمان الطيالسي، ولم يتبيَّن لي أيهما المقصود في الإسناد، ولا يضر ذلك إن شاء الله؛ فهما ثقتان، وانظر: تهذيب الكمال للمزي (٥/ ١٠٣/ ١٠٥)، والسير للذهبي (١٣/ ٣٤٦).\n(^٣) ابن مسلم الصفَّار.\n(^٤) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٥) ابن عبد الله بن عمر بن الخطاب العدوي.\n(^٦) أخرجه البخاري في صحيحه -كتاب الديات- باب قول الله تعالى: ومن أحياها … (الفتح ١٢/ ١٩٨ ح ٦٨٦٨) من طريق أبي الوليد الطيالسي عن شعبة به.\nوأخرجه في كتاب الأدب من صحيحه -باب ما جاء في قول الرجل: \"ويلك\" (الفتح ١٠/ ٥٦٨ ح ٦١٦٦) من طريق خالد بن الحارث عن شعبة به، وأخرجه في كتاب الفتن -باب قول النبي ﷺ: لا ترجعوا بعدي كفارًا … (الفتح ١٣/ ٢٩ ح ٧٠٧٧) من طريق حجاج بن المنهال عن شعبة به. =\n⦗٢٤٣⦘ = وأخرجه مسلم في كتاب الإيمان -باب بيان معنى قول النبي ﷺ: لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض (١/ ٨٣ ح ١١٩، ١٢٠) من طريق عبيد الله بن معاذ عن أبيه عن شعبة به، ومن طريق محمد بن جعفر عن شعبة به.\nوأخرجه الإمام أحمد في المسند (٢/ ١٠٤) من طريق عفان بن مسلم الصفَّار عن شعبة به.","vol":"1","page":242},{"text":"١٣٢ - أخبرني العَباسُ بن الوليد بن مزيدَ العُذري، أخبرني أبي، حدثنا عمر بن محمد (^١)، حَدثني أبي محمد بن زيد، عن عبد الله [بن عمر] (^٢) قال: كنا نتحدَّث بحجَّة الوَداع، ولا ندري أنه الوَداعُ مِن رسول الله ﷺ، فلمَّا كان حجة الوَداع حَمد الله وأثنى عليه، ثم ذكر المسيح … وذكر الحديث.\nثم قالَ: \"وَيلكم، أو ويحكم؟ انظروا لا ترجعوا بعدي كفارًا يضربُ بعضكم رقابَ بعضٍ\" (^٣).\n_________\n(^١) ابن زيد بن عبد الله بن عمر بن الخطاب العدوي.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) أخرجه البخارى في صحيحه -كتاب المغازي -باب حجة الوداع (الفتح ٧/ ٧٠٩ ح ٤٤٠٣).\nوأخرجه مسلم في كتاب الإيمان -باب بيان معنى قول النبي ﷺ: لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض (١/ ٨٢ ح ١٢٠) كلاهما من طريق عبد الله بن وهب عن عمر بن محمد به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف لفظ هذه الرواية.","vol":"1","page":243},{"text":"١٣٣ - حدثنا الحسن بن عفان العامري (^١)، حدثنا عبد الله بن نُمَير (^٢)، عن الأعمش، عَن أبي صَالح، عن أبي هُريرة، أن رسولَ الله ﷺ قال: \"اثنتان في الناس وَهُما بهم كفر: الطعْنُ في النسَب، والنياحَة على الميتِ (^٣) \" (^٤).\n_________\n(^١) سقط نسبه من (ط) و(ك). وهو: الحسن بن علي بن عفان العامري الكوفي.\n(^٢) الهَمْداني الكوفي.\n(^٣) الطعن في النسب أي: عيبه، كأن يقال: هذا ليس ابن فلان مع ثبوت نسبه.\nوالنياحة على الميت أي: رفع الصوت بالندب، وتعداد فضائل الميت مما فيه تسخُّطٌ على أقدار الله وهو منافٍ للصبر المأمور به.\nانظر: فتح المجيد شرح كتاب التوحيد للشيخ عبد الرحمن بن حسن (ص: ٤٢٨).\n(^٤) أخرجه مسلم في كتاب الإيمان -باب إطلاق اسم الكفر على الطعن في النسب والنياحة (١/ ٨٢ ح ١٢١)، من طريق أبي معاوية وابن نمير ومحمد بن عبيد كلهم عن الأعمش به.\nوأخرجه الإمام أحمد في المسند (٢/ ٤٩٦) من طريق ابن نمير أيضًا.","vol":"1","page":244},{"text":"١٣٤ - أخبرنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أنَّ مالكًا (^٢) حدَّثه، عن صالح بن كيسان، عن عبيد الله بن عبد الله بن عُتْبَة، عن زيد بن خالد الجهني قال: صلَّى لنا رسول الله ﷺ صلاةَ الصُّبح بالحُدَيْبِية (^٣)\n⦗٢٤٥⦘ في إثر (^٤) سَماءٍ (^٥) كانَتْ من الليل، فَلما انْصرف أَقبَلَ على الناس فقال: \"هل تدرون مَاذَا قال رَبُّكم؟ \"، قَالُوا: الله وَرَسولُه أعلَمُ. قال: فَقَال: \"أَصْبَحَ من عبادي مُؤمنٌ بي وكافرٌ، فأمَا مَن قال: مُطرنا بفضل الله ورحمتِه، فذلك مؤمن بي كافر (^٦) بالكوكبِ، وَأما مَنْ قال مُطِرْنا بنَوْءِ (^٧) كذا وكذا (^٨)، فذلك كافرٌ بي مؤمن بالكوكب\" (^٩).\n_________\n(^١) ابن ميسرة الصدفي المصري.\n(^٢) الموطأ -كتاب الاستسقاء- باب الاستمطار بالنجوم (١/ ١٩٢ ح ٤).\n(^٣) بضم الأول، وبتشديد يائها الثانية وتخفيفها، لغتان مشهورتان، قال النووي: \"والتخفيف هو الصحيح المشهور المختار\". =\n⦗٢٤٥⦘ = وتقع الآن على مسافة ٢٢ كيلو مترًا غرب مكة، على طريق جدة، ولا يزال يعرف بهذا الاسم. شرح مسلم للنووي (٢/ ٦٠)، المعالم الأثيرة لمحمد شُرَّاب (ص: ٩٧).\n(^٤) بكسر الهمزة وإسكان الثاء، وبفتحهما جميعًا، لغتان مشهورتان. قاله النووي، وذكر الحافظ ابن حجر أن المشهور كسر الهمزة وإسكان المثلثة.\nانظر: شرح النووي لصحيح مسلم (٢/ ٦٠)، فتح الباري لابن حجر (٢/ ٦٠٧).\n(^٥) يعني: المطر. انظر: صيانة صحيح مسلم لابن الصلاح (ص: ٢٤٦).\n(^٦) في (م): \"وكافر\".\n(^٧) النوء واحدة الأنواء وهي: ثمان وعشرون منزلة، ينزل فيها القمر كلَّ ليلة في منزلة منها، ومنه قوله تعالى: ﴿وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ﴾ [يس: ٣٩]، ويسقط في الغَرْب كل ثلاث عشرة ليلة منزلة مع طلوع الفجر، وتطلع أخرى مقابلها ذلك الوقت في الشرق، فتنقضي جميعها مع انقضاء السَّنة، وكانت العرب تزعم أن مع سقوط المنزلة وطلوع رقيبها يكون مطر، وينسبونه إليها، فيقولون: مُطرنا بنوء كذا، وإنما سُمِّي نوءًا لأنه إذا سقط الساقط منها بالمغرب ناء الطالع بالمشرق، ينوء نوءًا، أي: نَهض وطلع.\nانظر: النهاية في غريب الحديث لابن الأثير (٥/ ١٢٢).\n(^٨) في (ط) و(ك): \"كذا\" مكررة ثلاث مرات.\n(^٩) أخرجه البخاري في مواضع من صحيحه، فأخرجه من طريق مالك عن صالح بن كيسان في =\n⦗٢٤٦⦘ = كتاب الأذان -باب يستقبل الإمام الناس إذا سلَّم (الفتح ٢/ ٣٨٨ ح ٨٤٦)، وفي كتاب الاستسقاء -باب قول الله تعالى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ [الواقعة: ٨٢] (الفتح ٢/ ٦٠٦ ح ١٠٣٨).\nوأخرجه من طريق سليمان بن بلال عن صالح بن كيسان في كتاب المغازي -باب غزوة الحديبية (الفتح ٧/ ٥٠٣ ح ٤١٤٧). وأخرجه من طريق ابن عيينة عن صالح، وسيأتي.\nوأخرجه مسلم في كتاب الإيمان -باب بيان كفر من قال: مطرنا بالنوء (١/ ٨٣ ح ١٢٥) من طريق يحيى بن يحيى عن مالك عن صالح بن كيسان به.\nقال الحافظ ابن حجر ما ملخَّصه: \"يحتمل أن يكون المراد بالكفر هنا كفر الشرك بقرينة مقابلته للإيمان، ويحتمل أن يكون المراد به كفر النعمة، ويرشد إليه رواية سفيان -أي: الآتية برقم ١٣٥ - وقال في آخره: \"وكفر بي\" أو قال: \"كفر بنعمتي\"، وحديث ابن عباس -أي: الآتي برقم ١٣٦ - وفيه: \"أصبح من الناس شاكرٌ، ومنهم كافر\". وعلى الأول حمله كثيرٌ من أهل العلم، وأعلى ما وقفت عليه من ذلك كلام الشافعي قال: \"من قال مطرنا بنوء كذا وكذا على ما كان عليه بعض أهل الشرك يعنون من إضافة المطر إلى أنه مطر نوء كذا فذلك كفرٌ كما قال رسول الله ﷺ لأن النوء وقتٌ، والوقت مخلوق لا يملك لنفسه ولا لغيره شيئًا، ومن قال مُطرنا بنوء كذا على معنى مُطرنا في وقت كذا فلا يكون كفرًا، وغيره من الكلام أحبُّ إليَّ منه\" يعنى حسمًا للمادة\".\nثم نقل عن ابن قتيبة قوله: \"إن اعتقد قائل ذلك أن للنوء صنعًا في ذلك فكفره كفر تشريك، وإن اعتقد أن ذلك من قبيل التجربة فليس بشرك لكن يجوز إطلاق الكفر عليه وإرادة كفر النعمة لأنه لم يقع في شيءٍ من طرق الحديث بين الكفر والشرك واسطة، فيحمل فيه على المعنيين لتناول الأمرين، والله أعلم\". فتح الباري (٢/ ٦٠٨). =\n⦗٢٤٧⦘ = وذهب الشيخ عبد الرحمن بن حسن صاحب فتح المجيد -ونقله عن ابن مفلح وغيره- إلى تحريم نسبة المطر إلى النجم ولو على طريق المجاز، وإن اعتقد أن المؤثر هو الله وحده، ولكنه أجرى العادة بوجود المطر عند سقوط ذلك النجم، وذهب إلى أنه يكون شركًا أصغر. فتح المجيد (ص: ٣٧٤).\nولعله أولى لكي يحتاط المرء فلا ينسب شيئًا من أفعال الله ﷾ ونعمه إلى شيءٍ من مخلوقاته، والله أعلم.","vol":"1","page":244},{"text":"١٣٥ - حدثنا أبو داودَ الحراني، حدثنا علي بن المديني، حدثنا سفيان (^١) قال: صالح بن كيسانَ حَدَّثني [سمع] (^٢) عبيد الله بن عبد الله يحدِّث، عن زيد بن خالد [الجهني] (^٣) قال: مُطر الناسُ على عهد رسول الله ﷺ ذَات ليلة، فلما أصبحَ رسولُ الله ﷺ قال: \"ألم تَسْمَعُوا ما قال رَبُّكُم الليلةَ؟ قال: مَا أنعمتُ على عبادي من نعمةٍ إلا أصبحَ فريقٌ منكم (^٤) بها كافرين، فأما (^٥) مَن آمن بي وحَمدني على سقياي، فذلكَ الذي آمن بي كفر بالكوكبِ، وَأما الذي قال: مُطرنا بنوء كذا وكذا، فذاك الذي آمن بالكوكب وَكفر بي، أو كَفر نعمتي\" (^٦).\n_________\n(^١) هو: ابن عيينة كما قال الحافظ ابن حجر (الفتح ١٣/ ٤٧٨).\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) في (ط) و(ك): \"منهم\".\n(^٥) في (م): \"وأما\".\n(^٦) لم يخرجه مسلم من طريق ابن عيينة، وقد أخرجه البخاري في صحيحه -كتاب =\n⦗٢٤٨⦘ = التوحيد -باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ [الفتح: ١١٥] (الفتح ١٣/ ٤٧٤ ح ٧٥٠٣)، والنسائي في سننه -كتاب الاستسقاء- باب كراهية الاستمطار بالكوكب (٣/ ١٦٤) كلاهما من طريق ابن عيينة عن صالح به.","vol":"1","page":247},{"text":"١٣٦ - حدثنا حمدان السُّلَمي (^١)، حدثنا النَّضْر بن محمد (^٢)، حدثنا عكرمةُ بن عمَّار (^٣)، حدثنا أبو زُمَيل (^٤)، حَدثني ابنُ عَباس قال: مُطِر الناسُ عَلى عَهد النبي ﷺ، فقال النبيّ ﷺ: \"أصبَحَ من الناس منهم شَاكرٌ، (*ومنهم*) كافرٌ، قال (^٥) بعضُهم: هَذه رحمةٌ وضَعَهَا الله، وقال بَعْضُهم: لَقَد (^٦) صَدقَ نَوءُ كذا وكذا\". قال: وَنَزَلَتْ هذه الآية:\n⦗٢٤٩⦘ ﴿فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ﴾ حتى بلغ ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ (^٧) \" (^٨).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي، وحمدان لقبه ..\n(^٢) ابن موسى الجُرَشي اليمامي.\n(^٣) العجلي اليمامي.\n(^٤) بالزاي، مصغَّر، سَماك بن الوليد الحنفي اليمامي ثم الكوفي.\nقال الحافظ: \"ليس به بأس\"، ولو قيل عنه: \"ثقة\" لكان جديرًا به، فقد وثقه ابن معين، وأحمد بن حنبل، وأبو زرعة، والعجلي، وذكره ابن حبان في الثقات، وقال ابن عبد البر: \"أجمعوا على أنه ثقة\".\nوقال أبو حاتم: \"صدوق، لا بأس به\"، وقال النسائي: \"ليس به بأس\".\nانظر: الجرح والتعديل (٤/ ٢٨٠)، الثقات لابن حبان (٤/ ٣٤٠)، تهذيب الكمال للمزي (١٢/ ١٢٧)، تهذيب التهذيب لابن حجر (٤/ ٢١٣)، التقريب (٢٦٢٨).\n(^٥) في (م): \"قالوا\" وهو خطأ.\n(^٦) سقطت من (ط) لفظة: \"لقد\".\n(^٧) الآيات من (٧٥) إلى (٨٢) من سورة الواقعة.\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان كفر من قال: مُطرنا بالنوء (١/ ٨٤ ح ١٢٧) من طريق عباس العنبري عن النضر بن محمد به.","vol":"1","page":248},{"text":"١٣٧ - حَدثَنا محمد بن عيسى المدائني (^١)، حدثنا الحَسنُ بن قتيبة (^٢)، حدثنا عكرمةُ بن عمَّار بمكة عندَ\n⦗٢٥٠⦘ ثنيَّة المدينة (^٣)، عَن سماكٍ الحنفي قال: سمَعتُ ابنَ عباس فذكرَ مثله (^٤).\n_________\n(^١) هو: محمد بن عيسى بن حيان المدائني، أبو عبد الله المقرئ، توفي سنة (٢٧٤ هـ).\nضعفه الدارقطني، واللالكائي، وقال الحكم: \"متروك\"، وقال أبو أحمد الحكم: \"حدَّث عن مشايخه بما لا يتابع عليه، وسمعت من يحكي أنه كان مغفلًا لم يكن يدري ما الحديث\".\nووثقه البرقاني، وقال مرة: \"لا بأس به\"، وكذا قال اللالكائي مرة: \"صالح ليس يدفع عن السماع، لكن كان الغالب عليه إقراء القرآن\". فعلى هذا يتوقف في روايته إذا لم يتابع عليه.\nانظر: الثقات لابن حبان (٩/ ١٤٣)، تاريخ بغداد للخطيب (٢/ ٣٩٨)، السير للذهبي (١٣/ ٢١)، لسان الميزان لابن حجر (٥/ ٣٣٣).\n(^٢) الخزاعي المدائني الخياط، ضعفه أبو حاتم، وأبو الفتح الأزدي، وقال الدارقطني: \"متروك الحديث\"، وقال العُقيلي: \"كثير الوهم\".\nوذكره ابن حبان في الثقات وقال: \"كان يخطئ ويخالف\"، وقال ابن عدي: \"أرجو أن لا بأس به\" وعقب عليه الذهبي: \"بل هو هالك\". فهو إذًا ضعيف لا تقوم به حجة، وقد صحَّ الحديث من غير طريقه والحمد لله. =\n⦗٢٥٠⦘ = انظر: الجرح والتعديل (٣/ ٣٣)، الضعفاء للعقيلي (١/ ٢٤١)، الثقات لابن حبان (٨/ ١٦٨)، الكامل في الضعفاء لابن عدي (٢/ ٧٣٩)، ميزان الاعتدال للذهبي (١/ ٥١٨).\n(^٣) لم أجد ثنية بهذا الاسم في المصادر، وفي مكة عدة ثنايا منها، والظاهر -والله أعلم- أن المقصود هو: ثنيَّة البيضاء؛ لأنها هي الثنيَّة التي ينحدر منها الطريق الآتي من المدينة إلى وادي فخَّ بمكة، قال ياقوت الحموي: \"هي عقبة قرب مكة تهبطك إلى فخٍّ وأنت مقبلٌ من المدينة تريد مكة\". ووادي فخّ هو: وادي الزاهر الذي يقع بين التنعيم والمسجد الحرام، وعلى قرارتها اليوم مسجد عائشة، ومنه يعتمر الناس، ويسمى المكان \"العمرة\" و\"التنعيم\" قال عاتق البلادي: \"ولا يعرف اليوم باسم البيضاء\".\nانظر: معجم البلدان لياقوت (٢/ ٩٩)، معجم المعالم الجغرافية لعاتق البلادي (ص: ٥٥)، المعالم الأثيرة لمحمد شُرَّاب (ص: ٦٨ و٢١٣).\n(^٤) لم أجد من أخرجه من طريق الحسن بن قُتيبة، وقد سبق تخريجه عند مسلم من طريق النضر بن محمد، عن عكرمة بن عمار به.","vol":"1","page":249},{"text":"١٣٨ - حَدثنا أحمدُ بن عِصام [الأصبهاني] (^١)، ويونس بن حَبيب،\n⦗٢٥١⦘ وأبو عبيد الله العَسْكري (^٢) قالوا: حدثنا أبو داود (^٣)، حدثنا شُعْبَةُ، عن منْصور بن عبد الرحمن الغُدَاني (^٤)، سمع الشعبيَّ (^٥)، عن جَرير بن عبد الله البَجَلي، عن النَّبيِّ ﷺ قال: \"العبد الآبِقُ (^٦) لا تُقْبَلُ له صلاةٌ حتى يرجع إلى مَواليه\" (^٧).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو أحمد بن عصام بن عبد المجيد بن كثير الأصبهاني، أبو يحيى الأنصاري، توفي سنة (٢٧٢ هـ).\nقال ابن أبي حاتم: \"كتبنا عنه، وهو ثقة صدوق\"، وقال أبو الشيخ الأصبهاني: \"كان مقبول القول، أحد الثقات\"، وقال الذهبي: \"ما علمت فيه لينًا\".\nانظر: الجرح والتعديل (٢/ ٦٦)، طبقات المحدثين بأصبهان لأبي الشيخ (٣/ ٤٠)، السير للذهبي (١٣/ ٤١).\n(^٢) لم أتمكَّن من معرفته.\n(^٣) الطيالسي، والحديث في مسنده (ص: ٩٣ ح ٦٧٣).\n(^٤) البصري الأشلّ، والغُدَاني: بضم الغين المعجمة، وفتح الدال المهملة المخففة وفي آخرها النون، نسبة إلى غُدَانة من تميم. الأنساب للسمعاني (٩/ ١٢٦).\nوثقه ابن معين، والإمام أحمد وقال: \"يخالف في أحاديث\"، ووثقه أبو داود، ويعقوب الفسوي، وقال النسائي: \"ليس به بأس\" وذكره ابن حبان، وابن شاهين في الثقات.\nوقال أبو حاتم: \"ليس بالقوي، يكتب حديثه، ولا يُحتج به\".\nوقال الحافظ: \"صدوقٌ يهم\". فحديثه حسنٌ إن شاء الله إذا لم يخالف.\nانظر: الجرح والتعديل لابن أبي حاتم (٧٨/ ١٧٤)، سؤالات الآجري (ص: ٢٧٢)، المعرفة والتاريخ ليعقوب بن سفيان (٣/ ٢٣٤)، الثقات لابن حبان (٧/ ٤٧٥)، الثقات لابن شاهين (ص: ٣٠٠ رقم ١٢٦٢)، تهذيب الكمال للمزي (٢٨/ ٥٤٠)، التقريب لابن حجر (٦٩٠٥).\n(^٥) عامر بن شراحيل.\n(^٦) الآبق: الهارب، وأَبَق العبد يأبِق ويأبِق إباقًا إذا هرب. قال النووي: \"أبق بفتح الباء كسرها لغتان مشهورتان، والفتح أفصح، وبه جاء القرآن: ﴿إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ﴾ \" [الصافات: ١٤٠]. شرح مسلم للنووي (٢/ ٥٩)، النهاية لابن الأثير (١/ ١٥).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب تسمية العبد الآبق كافرًا (١/ ٨٣ ح ١٢٢) من =\n⦗٢٥٢⦘ = طريق منصور بن عبد الرحمن الغداني به.\nوأخرجه الإمام أحمد من طريقه أيضًا، المسند (٤/ ٣٦٥).\nفائدة الاستخراج:\n١ - نسب المصنِّف منصور بن عبد الرحمن، وهو في مسلم غير منسوب.\n٢ - لفظ مسلم للحديث الذي فيه: \"أيما عبد أبق من مواليه فقد كفر حتى يرجع إليهم\"، وروايات المصنف -الآتية- فيها تقييد لذلك اللفظ \"فلحق بالعدوّ\"، \"إلى الشرك\".","vol":"1","page":250},{"text":"١٣٩ - حَدثنا عباسٌ الدوري، وَالمَعْمَريُّ الصَّنعاني (^١) قالا: حدثنا أبو الوليد (^٢)، حدثنا شعبة، عن منصُورٍ الأشَلَّ بمثلهِ (^٣).\n_________\n(^١) لم أتمكن من معرفته، والوصول إلى ترجمته، وقد سبق في ح (٨٠) أن المصنِّف روى عن المعمري بدون نسبته صنعانيًّا، ويمكن أن يكون هو لأن طبقة شيوخه قريبةٌ من طبقة أبي الوليد الطيالسي شيخه هنا، غير أن ذاك لم يُنسب صنعانيًّا، والله أعلم.\n(^٢) سقطت أداة الكنية من (م)، وهو: الطيالسي، هشام بن عبد الملك الباهلي مولاهم.\n(^٣) أخرجه مسلم من طريق منصور كما تقدم، ولم أجده من طريق أبي الوليد عن شعبة.","vol":"1","page":252},{"text":"١٤٠ - حَدثنا الصَّغاني، وَأبو أمية قالا: حدثنا مكي (^١)، حدثنا داود -يعني ابن يزيد الأَوْديّ (^٢) -، عَنْ\n⦗٢٥٣⦘ عَامرٍ (^٣)، عن جَريرٍ البجلي (^٤)، عَن النّبي ﷺ قالَ: \"إِذا أبق العبدُ، فلحق بالعدو، فمات فهو كافرٌ \" (^٥).\n_________\n(^١) ابن إبراهيم بن بشير التميمي، أبو السكن البلخي.\n(^٢) في (ط) و(ك): \"داود بن يزيد الأَوْدِي\" والأودي: بفتح الهمزة، وسكون الواو، ثم دالٌ مهملة، نسبة إلى أود بن صعب من مذحج. الأنساب للسمعاني (١/ ٣٨٢).\nوهو: داود بن يزيد بن عبد الرحمن الأَودي، أبو يزيد الكوفي الأعرج، توفي سنة (١٥١ هـ).\nضعفه ابن معين، والإمام أحمد، وأبو داود -وقال في سؤالات الآجري: \"متروك\"- وضعفه أبو حاتم، والنسائي، وذكره ابن حبان في المجروحين، وضعفه الأزدي، =\n⦗٢٥٣⦘ = وأبو أحمد الحاكم، والدارقطني -وقال في سؤالات البرقاني: \"متروك\"-، وضعفه الحافظ ابن حجر.\nوقال العجلي: \"يكتب حديثه، وليس بالقوي، وقد روى عنه شعبة\"، وقال الساجي: \"صدوق يهم، وقد روى عنه شعبة\"، وقال ابن عدي: \"ولم أر في أحاديثه منكرًا يجاوز الحد إذا روى عنه ثقة، وداود وإن كان ليس بقوي في الحديث فإنه يكتب حديثه ويقبل إذا روى عنه ثقة\". فالظاهر مما تقدم أنه ضعيف، وقد صحَّ الحديث من غير طريقه، ولله الحمد.\nانظر: تاريخ الدارمي عن ابن معين (ص: ١٠٨)، تاريخ الدوري (٢/ ١٥٤ - ١٥٥)، الجرح والتعديل لابن أبي حاتم (٣/ ٤٢٧)، الثقات للعجلي (١/ ٣٤٢)، سؤالات الآجري لأبي داود (ص ١٧٩ رقم ١٨٢)، الضعفاء للعقيلي (٢/ ٤٠)، المجروحين لابن حبان (١/ ٢٨٩)، الكامل لابن عدي (٣/ ٩٤٨)، سؤالات البرقاني للدارقطني (ص: ٢٨) تهذيب الكمال للمزي (٨/ ٤٦٧) تهذيب التهذيب لابن حجر (٣/ ١٨٣) التقريب (١٨١٨).\n(^٣) ابن شراحيل الشعبي.\n(^٤) ليست في (ط) و(ك) ذكر نسبه: البجلي.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب تسمية العبد الآبق كافرًا (١/ ٨٣ ح ١٢٣) من طريق حفص بن غياث عن داود الأودي به.\nوأخرجه الإمام أحمد في مسنده (٤/ ٣٦٤) من طريق مكي بن إبراهيم عن داود به.\nفائدة الاستخراج:\nبيَّن المصنِّف: داود بن يزيد الأودي، وورد في مسلم مهملًا.","vol":"1","page":252},{"text":"١٤١ - حدثنا أبو زكريا الأعرج (^١)، حدثنا قتيبة (^٢)، حدثنا حُميد بن عبد الرحمن (^٣)، عن أبيه، عن أبي إسحاق السَّبيعي (^٤)، عن الشعبي، عن جرير، سَمعتُ النَّبيَّ ﷺ يقول: \"إذا أَبق العبد إلى الشرك فقد حَلَّ دمُهُ\" (^٥).\n_________\n(^١) هو: يحيى بن زكريا بن يحيى النيسابوري، لقبه حيويه.\n(^٢) ابن سعيد بن جميل الثقفي البغلاني.\n(^٣) ابن حميد بن عبد الرحمن الرؤاسي الكوفي.\n(^٤) عمرو بن عبد الله بن عبيد الهَمْدَاني. مدلس مشهور من الطبقة الثالثة من المدلسين، وقد اختلط أيضًا بأخرة. انظر: ح (٩٣)، وقد توبع هنا عن الشعبي والحمد لله.\nانظر: تعريف أهل التقديس لابن حجر (ص: ١٠١).\n(^٥) لم يخرجه مسلم من طريق أبي إسحاق، وقد أخرجه أبو داود في سننه -كتاب الحدود -باب الحكم فيمن ارتد (٤/ ١٢٨ رقم ٤٣٦٠)، والنسائي في سننه -كتاب تحريم الدم -باب العبد يأبق إلى أرض الشرك (٧/ ١٠٢) كلاهما من طريق قتيبة عن حميد بن عبد الرحمن به.","vol":"1","page":254},{"text":"١٤٢ - حدثَنا علي بن حرب، أخبرنا وكيع، عن سفيان (^١)، عَن حَبيب بن أبي ثابتٍ (^٢)، عن المغيرة (^٣)، عن جَريرٍ قالَ: قال رسولُ الله ﷺ:\n⦗٢٥٥⦘ \"إذا أبقَ العبد فقد بَرِئَتْ منهُ الذِّمَّة\" (^٤).\n_________\n(^١) هو الثوري، كما يتضح من ترجمته وترجمة حبيب بن أبي ثابت.\n(^٢) واسم أبي ثابت: قيس بن دينار، ويقال قيس بن هند، ويقال: هند، الأسدي أبو يحيى الكوفي، ثقة قد وُصِف بالتدليس، وجعله الحافظ في المرتبة الثالثة من المدلسين، ولم أجد طريقًا صرَّح فيه بالسماع، وللحديث طرقٌ كما مرَّ.\nانظر: تعريف أهل التقديس (ص: ٨٤).\n(^٣) ابن شُبَيل -بالتصغير- أو شِبل بن عوف البجلي الأحمسي، أبو الطفيل الكوفي.\n(^٤) لم يخرجه مسلمٌ من طريق المغيرة بن شُبيل عن جرير، وإنما أخرجه من طريق آخر، وهو طريق جرير عن المغيرة بن مقسم الضبي عن الشعبي عن جرير. كتاب الإيمان -باب تسمية العبد الآبق كافرًا (١/ ٨٣ ح ١٢٤).\nوقد أخرجه الإمام أحمد في مسنده (٤/ ٣٥٧) من طريق سفيان عن حبيب بن أبي ثابت به.\nوأخرجه (٤/ ٣٦٢) عن وكيع عن سفيان به.","vol":"1","page":254},{"text":"<span data-type='title' id=toc-99>بَابُ (^١) بيَانُ المَعَاصي التي إذا قَالهاَ العَبْدُ، أو عَمِلَهَا لم يَدْخُل الجَنَّةَ بِمعْصيَتِهِ </span>(^٢)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك)، وفي (م) عليها ضربٌ بالقلم.\n(^٢) أي: يستحق بهذه الأعمال هذا الوعيد المترتب على ذلك الذنب كما وردت به النصوص، ولا يعني ذلك أنه يخلد في النار مع الكافرين؛ بل قد تدركه رحمة الله ﷿ أو تكون له أعمال أخرى من الإيمان تخرجه من النار وتدخله، والله أعلم.","vol":"1","page":256},{"text":"١٤٣ - حَدثَنا قُرْبُزَان وهو: عبد الرحمن بن محمد بن منصور (^١)، حدثنا عبد الرحمن بن مَهدي، حدثنا سفيان (^٢)، عن عاصم (^٣) قال: سمَعتُ أبا عثمان (^٤) يحدِّث عن سعدٍ، وَأبي بكرة أن رسولَ الله ﷺ قالَ: \"مَن ادَّعَى إلى غيرِ أَبيهِ وهوَ يعلمُ أَنَّهُ غَيرُ أبيهِ فالجنَّةُ عَلَيه حرام\" (^٥).\n_________\n(^١) في (ط) و(ك): \"عبد الرحمن بن محمد بن منصور كربزان\".\n(^٢) هو الثوري كما بيَّنه عبد الرزاق في روايته، وسيأتي تخريجه.\n(^٣) ابن سليمان الأحول البصري، أبو عبد الرحمن.\n(^٤) النَّهدي، عبد الرحمن بن ملّ -بلام ثقيلة، والميم مثلثة-، مشهور بكنيته. التقريب (٤٠١٧).\n(^٥) لم يخرجه مسلم من طريق الثوري عن عاصم، وقد أخرجه عبد الرزاق في المصنَّف (٩/ ٥١ ح ١٦٣١٤) من طريق الثوري عن عاصم به، ومن طريق عبد الرزاق أخرجه الإمام أحمد في المسند (١/ ١٧٤).","vol":"1","page":256},{"text":"١٤٤ - حَدثنا محمد بن إسْحاق الصاغاني، ومحمد بن عيسى\n⦗٢٥٧⦘ العَطار الأبرَصُ (^١)، قالا: حدثنا عبد الوهاب بن عطاء (^٢)، أخبَرني شعْبَةُ،\n⦗٢٥٨⦘ عَن عاصمٍ أن أبا عثمان قال: إنَّ سعدًا -وكان أوّلَ من رمى بسهمٍ في سبيل الله-، وَأبا بكرة -وكان أوّلَ من نزل من قصر الطائف (^٣) مُسْلِمًا-\n⦗٢٥٩⦘ قالا: سمعنا النَّبيَّ ﷺ يقول: \"مَن ادَّعَى إلى (^٤) غير أبيهِ، وهو يعلمُ أنه غَيرُ أبيهِ فالجنَّة عليه حرام\" (^٥).\n_________\n(^١) هو: محمد بن عيسى بن أبي موسى العطار الأبرص أبو جعفر البغدادي، الأفواهي.\n(^٢) الخَفَّاف العجلي مولاهم، أبو نصر، توفي سنة (٢٠٤ هـ).\nوالخفَّاف نسبة إلى حرفة عمل الخِفاف التي تُلبس. الأنساب للسمعاني (٥/ ١٥٥).\nوثقه ابن معين، وابن نمير، والنسائي -في رواية-، والحسن بن سفيان، وذكره ابن حبان في الثقات، وقال ابن عدي: \"لا بأس به\"، ووثقه الدارقطني، وابن شاهين، والسمعاني.\nوكان يحيى القطان حسن الرأي فيه، ويعرفه معرفة قديمة، وقال ابن سعد: \"لزم ابن أبي عروبة، وعرف بصحبته، كتب كتبه، وكان كثير الحديث، معروفًا، صدوقًا إن شاء الله\".\nوقال عثمان بن أبي شيبة: \"ليس بكذاب، ولكن ليس هو ممن يتكل عليه\"،، وقال الإمام أحمد: \"ضعيف الحديث، مضطرب\" وصحح حديثه عن هشام الدستوائي، وقال: \"كان من أعلم الناس بحديث سعيد أبي عروبة\".\nوقال البخاري: \"ليس بالقوي عندهم، وهو محتمل\"، وقال أيضًا: \"يكتب حديثه، قيل: يحتج به؟ قال: أرجو، إلا أنه كان يدلِّس عن ثورٍ وأقوام أحاديث مناكير\".\nوذكره أبو زرعة في الضعفاء، وقال: \"روى عن ثور بن يزيد حديثين ليسا من حديث ثور\"، وقال أبو حاتم: \"يكتب حديثه، محله الصدق، وليس عندهم بقوي الحديث\".\nوقال البزار: \"ليس بقوي، وقد احتمل أهل العلم حديثه\"، وقال صالح جزرة: \"أنكروا على الخفاف حديثًا رواه لثور بن يزيد … في فضل العباس، وما أنكروا عليه غيره، وكان ابن معين يقول: هذا موضوع، وعبد الوهاب لم يقل فيه: \"حدثنا ثور ولعله دلَّسه فيه، وهو ثقة\".\nوضعفه النسائي في رواية، وقال الساجي: \"صدوق، ليس بالقوي عندهم\".=\n⦗٢٥٨⦘ = وقال ابن ناصر الدين الدمشقي: \"فيه لين\".\nوقال الذهبي: \"صدوق\"، وقال: \"حديثه في درجة الحسن\"، وقال أيضًا عقب ذكره في ديوان الضعفاء: \"حسن الحديث، ضعفه أحمد\".\nوقال ابن حجر: \"صدوق ربما أخطأ، أنكروا عليه حديثًا في العباس يقال: دلَّسه عن ثور\"، وذكره في المرتبة الثالثة من المدلسين.\nفخلاصة القول أنه حسن الحديث -كما قال الذهبي- بشرط تصريحه بالسماع لكونه موصوفًا بالتدليس، وقد صرَّح بالتحديث في هذا الحديث، وتوبع على روايته أيضًا.\nانظر: الطبقات لابن سعد (٧/ ٣٣٣)، تاريخ الدوري (٢/ ٣٧٩)، العلل، رواية عبد الله بن أحمد (٢/ ٢٥٥)، العلل رواية المروذي (ص: ٢٠١)، الضعفاء الصغير للبخاري (ص: ١٥٦)، أبو زرعة وجهوده في السنة (٢/ ٦٣٦)، الضعفاء والمتروكين للنسائي (ص: ١٦٣) الضعفاء للعقيلي (٣/ ٧٧)، الجرح والتعديل لابن أبي حاتم (٦/ ٧٢)، الثقات لابن حبان (٧/ ١٣٣)، الكامل لابن عدي (٥/ ١٩٣٤)، الثقات لابن شاهين (ص: ٢٤٢)، تاريخ بغداد للخطيب (١١/ ٢٢)، الأنساب للسمعاني (٥/ ١٥٧)، تهذيب الكمال للمزي (١٨/ ٥٠٩)، ديوان الضعفاء (ص: ٢٦٣ رقم ٢٦٧٧)، سير أعلام النبلاء (٩/ ٤٥٤) الميزان ثلاثتها للذهبي (٢/ ٦٨١)، تعريف أهل التقديس (ص: ٩٦)، وتهذيب التهذيب (٦/ ٣٩٥)، والتقريب لابن حجر (٤٢٦٢)، شذرات الذهب لابن العماد (٢/ ١٣).\n(^٣) الطائف مدينة غنيَّة عن التعريف، تبعد عن مكة ٩٩ كيلو مترًا شرق مكة مع ميل قليل إلى الجنوب، وترتفع عن سطح البحر ١٦٣٠ مترًا. المعالم الأثيرة لمحمد شُرَّاب (ص: ١٧٠).\nقال ياقوت: \"وسميت طائفًا بحائطها المبني حولها المحدق بها\". =\n⦗٢٥٩⦘ = ولم أجد أحدًا عرَّف بقصر الطائف الوارد في الحديث، والظاهر أن المقصود به هو الطائف نفسه بحائطه المبني عليه؛ ففي معجم البلدان قال: \"القصر: هو البناء المشيَّد العالي المشرف، مشتق من الحبس والمنع\". وهو حائط الطائف، والله أعلم.\nانظر: معجم البلدان لياقوت الحموي (٤/ ١٠ - ١٣، ٤٠٢).\n(^٤) في (م): \"على\"، وهو خطأ.\n(^٥) أخرجه البخاري في صحيحه -كتاب المغازي- باب غزوة الطائف (الفتح ٧/ ٦٤٢ ح ٤٣٢٦) من طريق محمد بن جعفر عن شعبة به. ولم يخرجه مسلم من طريق شعبة.","vol":"1","page":256},{"text":"١٤٥ - حَدثنا أبو داود الحراني، والصَغاني قالا: حدثنا سعيد بن عامر (^١)، حدثنا شعبةُ، عن عاصمٍ الأحول، عَن أبي عثمان النهدي، عن سعدٍ وَأبي بَكرةَ أنَهما حَدَّثَا (^٢)، عن رسول الله ﷺ قال: \"مَن ادَّعى إلى غير أبيه وهو يعلم أنه غير أبيه فالجنَّةُ عليه حرام\" (^٣).\n_________\n(^١) الضُّبَعي -بضم المعجمة وفتح الموحدة- أبو محمد البصري. التقريب (٢٣٣٨).\n(^٢) في (ك): \"حدَّثاه\".\n(^٣) هذا الحديث ساقط من (ط).\nوقد أخرجه البخاري من طريق غندر عن شعبة كما تقدم.","vol":"1","page":259},{"text":"١٤٦ - حدثنا محمد بن يحيى، حدثنا وَهبُ بن جَرير (^١)، حدثنا شعبَة بمثله (^٢).\n_________\n(^١) ابن حازم الأزدي، أبو العباس البصري.\n(^٢) أخرجه البخاري كما تقدم من طريق غندر عن شعبة به.","vol":"1","page":259},{"text":"١٤٧ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن عاصمٍ الأحول، عن أبي عُثْمان، عن أبي بكرة [قال] (^٢): سمعَتْ أذناي، وَوَعَاه قلبي [من] رسولِ الله ﷺ (^٣) قال: \"مَن ادَّعى إلى غير أبيه، وهو يَعلم أنه غير أبيه؛ فالجنَّة عليه حرام\" (^٤).\n_________\n(^١) محمد بن خازم الضرير، يضطرب في غير حديث الأعمش، وقد تابعه هنا عدد من الثقات.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) ما بين المعقوفتين من (ط) و(ك)، وتبدو وكأنها أريد استدراكها في هامش (م) ففيها تخريج إلى الهامش ولكن ما كتب هناك غير واضح.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان حال إيمان من رغب عن أبيه وهو يعلم (١/ ٨٠ ح ١١٥) عن أبي بكر بن أبي شيبة، عن يحيى بن زكريا بن أبي زائدة وأبي معاوية كلاهما عن عاصم الأحول به، وقرن مع أبي بكرة: سعدًا في الإسناد، والمصنِّف فصل حديث كل واحدٍ منهما على حده فأورد حديث سعد بعده.\nوأخرجه ابن ماجه في سننه -كتاب الحدود- باب من ادعى إلى غير أبيه (٢/ ٨٧٠ ح ٢٦١٠) من طريق علي بن محمد عن أبي معاوية، عن عاصم، عن أبي عثمان، عن أبي بكرة وسعد -قرنهما- به.\nفائدة الاستخراج:\nبيَّن المصنِّف عاصمًا بأنه الأحول، وورد عند مسلم مهملًا.","vol":"1","page":260},{"text":"١٤٨ - حدثنا علي بن حرب، حدثنا أبو معاوية، عن عاصمٍ الأحول، عن أبي عُثْمان النهدي، قال: سمعتُ سعدًا يقول: سَمعَت\n⦗٢٦١⦘ أذناي، وَوعاه قلبي من رسول الله ﷺ … فذكر مثله (^١).\n_________\n(^١) انظر تخريجه في الذي قبله، وهذا الحديث متقدم في الترتيب عن الحديث الذي قبله في الأصل، واتَّبعت ترتيب ما في النسخ الأخرى لمناسبته للسياق من حيث إحالته على سابق له، وقد تقدم أنه عند مسلم وابن ماجه قرنا فيه بين أبي بكرة وسعد.","vol":"1","page":260},{"text":"١٤٩ - حدَّثَنا عبد الكريم بن الهيثم الدَّيْرعَاقولي (^١)، حدثنا محمد بن عيسى بن الطَّبَّاع (^٢)، حدثنا إسماعيل بن عُلَيَّة (^٣) -ثم لقيتُ عاصمَ الأحول (^٤) بمكة- فحدَّثني عن أبي عثمان\n⦗٢٦٢⦘ النهدي (^٥)، عن سعد قال: سمَع (^٦) أذناي، وَوَعاه قلبي من محمد ﷺ[أنه قال: \"من ادَّعى إلى غير أبيه فالجنَّة عليه حرام\" ثم لقيت أبا بكرة فذكرت ذلك له فقال: وأنا سمع أذناي، ووعاه قلبي من محمد ﷺ] (^٧).\n_________\n(^١) سقطت نسبته \"الديرعاقولي\" من (م)، وهي: بفتح الدال المهملة، وسكون الياء المنقوطة باثنتين من تحتها، وبعدها الراء، ثم العين المهملة، وفيها قاف بعد الألف.\nنسبة إلى قرية كبيرة على عشرة فراسخ أو خسة عشر فرسخًا من بغداد. وما تزال تُعرف بهذا الاسم إلى الآن.\nوالراوي هو: عبد الكريم بن الهيثم بن زياد الديرعاقولي ثم البغدادي، أبو يحيى القطان.\nوثقه أحمد بن كامل القاضي، والخطيب، وابن أبي يعلى، وابن الجوزي.\nانظر: تاريخ بغداد للخطيب (١١/ ٧٨)، طبقات الحنابلة لابن أبي يعلى (١/ ٢١٦)، الأنساب للسمعاني (٥/ ٣٩٥)، المنتظم لابن الجوزى (١٢/ ٣٠١)، سير أعلام النبلاء للذهبي (١٣/ ٣٣٥)، بلدان الخلافة الشرقية لكي لسترنج (ص: ٥٤).\n(^٢) هو: محمد بن عيسى بن نَجِيح البغدادي، أبو جعفر -ووقع في تهذيب الكمال (٢٦/ ٢٥٨): \"أبو حفص\" ولعله خطأ مطبعي-، توفي سنة (٢٢٤ هـ).\nثقة، وُصِف بالتدليس، وجعله الحافظ في المرتبة الثالثة من المدلسين، وقد صرَّح بالتحديث هنا انظر: تعريف أهل التقديس (ص: ١٠٧).\n(^٣) في (م): \"إسماعيل علية\" سقطت \"ابن\".\n(^٤) وقع هنا اختصار في سياق الإسناد دلت عليه رواية الإمام أحمد، وكأن الذي وقع =\n⦗٢٦٢⦘ = اختصاره هنا تقديره: \"عن عاصم الأحول\"، فابن الطباع حدَّث به أولًا عن ابن عُليَّة، عن عاصم، عن أبي عثمان، ثم علا فيه فحدَّث به عن عاصم، عن أبي عثمان.\n(^٥) سقطت من (ط) و(ك) نسبته: النهدي.\n(^٦) كذا في الأصل، وفي النسخ الأخرى: \"سمعت\" ولعلها الصواب.\n(^٧) ما بين المعقوفتين من (ط) و(ك).\nوالحديث أخرجه الطبراني في الأوسط (٤/ ٨٨ ح ٣٦٨٣) من طريق محمد بن عيسى بن الطبَّاع، عن ابن عُلية، عن خالد الحذاء به، وقال: \"لم يرو هذا الحديث عن خالد عن عاصم إلا ابن عُليَّة، تفرَّد به محمد بن عيسى الطبَّاع\".\nأقول: رواية الصحيحيِن -كما سيأتي- من طريق خالد الحذاء عن أبي عثمان النهدي مباشرة، ليس بينهما عاصم.\nوأخرجه البخاري في صحيحه -كتاب الفرائض- باب من ادعى إلى غير أبيه (الفتح ١٢/ ٥٤ رقم ٦٧٦٦) من طريق خالد الحذاء عن أبي عثمان به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان حال من رغب عن أبيه وهو يعلم (١/ ٨٠ ح ١١٤) من طريق عمرو الناقد عن هُشيم عن خالد الحذاء عن أبي عثمان النهدي به.\nوأخرجه الإمام أحمد في المسند (١/ ١٧٤) من طريق ابن عُليَّة، عن عاصم -مباشرة-، عن أبي عثمان به. والراجح أن الصواب في رواية خالد الحذاء أنها عن أبي عثمان النهدي مباشرة بدون ذكر عاصم الأحول كما هي رواية الصحيحين، =\n⦗٢٦٣⦘ = والظاهر في رواية ابن عُليَّة أنها عن عاصم الأحول مباشرة بدون ذكر خالد الحذاء، كما جاء في رواية الإمام أحمد، وفي أحد السياقين المقرونين هنا، والله أعلم.","vol":"1","page":261},{"text":"١٥٠ - حدثنا محمد بن يحيى، حدثنا ابن أبي مريم (^١)، أخبرنا محمد بن جَعفر (^٢)، ح\nقال [محمد بن يحيى] (^٣): وحَدثنا إبراهيم بن حمزة (^٤)، حدثنا عبد العزيز بن أبي حازم (^٥)، كلاهما عن العلاء (^٦)، عن أبيه، عَن أبي هُريرةَ، أن رسولَ الله ﷺ قال: \"لا يدخلُ الجنَّةَ من لا يأمَنُ جارُه بَوائقه (^٧) \" (^٨).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) ابن أبي كثير الأنصاري الزُّرَقي مولاهم المدني.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري المدني.\n(^٥) تُكلِّم فيما حدث به عن أبيه، وهذا ليس منه، وقد توبع أيضًا، وانظر: ح (٧٩).\n(^٦) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم.\n(^٧) البوائق جمع بائقة وهي: الغائلة والداهية والفتك.\nوفي معنى: \"لا يدخل الجنة\" جوابان يجريان في كلِّ ما أشبه هذه النصوص، أحدهما: أنه محمولٌ على من يستحلُّ الإيذاء مع علمه بتحريمه فهذا كافرٌ لا يدخلها أصلًا.\nوالثاني: معناه جزاؤه أن لا يدخلها وقت دخول الفائزين إذا فتحت أبوابها لهم، بل يؤخر ثم قد يجازى، وقد يعفى عنه فيدخلها أوّلًا. قاله النووي في شرحه على مسلم (٢/ ١٧).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان إيذاء الجار (١/ ٦٨ ح ٧٣) من طريق إسماعيل بن جعفر عن العلاء به. =\n⦗٢٦٤⦘ = وعلَّقه البخاري في صحيحه -كتاب الأدب- باب إثم من لا يأمن جاره بوائقه (الفتح ١٠/ ٤٥٧ ح ٦٠١٦) من طريق ابن أبي ذئب عن المقبري عن أبي هريرة … وأسنده في الموضع نفسه من طريق ابن أبي ذئب عن المقبري عن أبي شُريح عن النبي ﷺ.\nوأخرجه في الأدب المفرد (ص: ٣٧) من طريق العلاء عن أبيه عن أبي هريرة.","vol":"1","page":263},{"text":"١٥١ - حدثنا الحسن بن عفَّان، حدثنا عبد الله بن نُمَير (^١)، ح\nوحَدثَنا إبراهيم بن عبد الله (^٢)، حدثنا وكيع، ح\nوحدثنا أبو عمر الكوفي (^٣)، حدثنا أبو مُعاوية (^٤)، قالوا (^٥) حدثنا الأعمش عن أبي صالح، عن أبي هُرَيرةَ، قال: قال رسول الله ﷺ: \"وَالذي نفسي بيده لا تدخلوا الجنَّةَ حتى تؤمنوا، ولا تؤمنوا حتى تَحابُّوا (^٦)،\n⦗٢٦٥⦘ ألا أدُلُّكم على أَمرٍ إذا فَعَلتموه تحاببتم؟ أفشُوا السلامَ بينَكم\" (^٧).\n_________\n(^١) الهَمْدَاني الكوفي.\n(^٢) هو: إبراهيم بن عبد الله بن عمر بن أبي الخيبري العبسي مولاهم القصار الكوفي.\nآخر من روى عن وكيع، توفي سنة (٢٧٩ ص)، صرَّح به البغوي في روايته للحديث.\nوقد ذكره ابن حبان في الثقات، وقال الذهبي: \"صدوق، جائز الحديث\"، ولم أظفر بقول آخر فيه.\nانظر: الثقات لابن حبان (٨/ ٨٨)، شرح السنة (١٢/ ٢٥٨)، سير أعلام النبلاء للذهبي (١٣/ ٤٣).\n(^٣) أحمد بن عبد الجبار العطاردي الكوفي.\n(^٤) محمد بن خازم الضرير الكوفي.\n(^٥) في (م): \"قالا\" وهو خطأ.\n(^٦) ولفظ مسلم: \"لا تدخلون الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا … \"، فالشطر الأول =\n⦗٢٦٥⦘ = جاء على اللغة المشهورة، وأما الشطر الثاني فقال النووي: \"هكذا في جميع الأصول والروايات: ولا تؤمنوا بحذف النون من آخره، وهي لغة معروفة صحيحة\". شرح مسلم للنووي (٢/ ٣٦).\nوبقول النووي يوجّه لفظ أبي عوانة للحديث.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان أنه لا يدخل الجنة إلا المؤمنون (١/ ٧٤ ح ٩٣) من طريق أبي بكر بن أبي شيبة عن وكيع وأبي معاوية به.\nوأخرجه الترمذي في السنن -كتاب الاستئذان- باب ما جاء في إفشاء السلام (٥/ ٥٢ ح ٣٦٨٨) من طريق أبي معاوية عن الأعمش به.\nوأخرجه ابن ماجه في السنن -كتاب الأدب- باب إفشاء السلام (٢/ ١٢١٧ ح ٣٦٩٢) من طريق ابن أبي شيبة عن أبي معاوية وابن نمير به.\nوأخرجه الإمام أحمد في المسند (٢/ ٣٩١) من طريق شريك عن الأعمش به، ومن طريق ابن نمير عن الأعمش به في الموضع نفسه. وأخرجه (٢/ ٤٧٧) من طريق وكيع عن الأعمش به.\nوأخرجه البيهقي في السنن الكبرى (١٠/ ٤٧٧)، والبغوي في شرح السنة (١٢/ ٢٥٨) كلاهما من طريق إبراهيم بن عبد الله بن عمر -شيخ المصنِّف- عن وكيع به.\nفائدة الاستخراج:\nقسم النبي ﷺ في أول الحديث ليست في رواية مسلم.","vol":"1","page":264},{"text":"١٥٢ - حدثنا محمد بن كَثير الحراني (^١)، حدثنا النُّفَيلي (^٢)،\n⦗٢٦٦⦘ ومحمد بن موسى (^٣)، وابن أبي شُعَيب (^٤)، ح\nوحَدثنا أبو داود الحراني، وأبو أميَّةَ قالا: حدثنا النُّفَيلي كلهُم قالوا: حدثنا زهير (^٥)، عَن الأعمش بمثله (^٦).\n_________\n(^١) هو: محمد بن يحيى بن محمد بن كثير الكلبي، أبو عبد الله الحراني، لؤلؤ.\n(^٢) عبد الله بن محمد بن علي بن نُفَيل -بنون وفاء، مصغَّر- النفيلي الحرَّاني. التقريب (٣٥٩٤).\n(^٣) ابن أَعْيَن الجَزَري، أبو يحيى الحرَّاني، توفي سنة (٢٢٣ هـ).\nذكره ابن أبي حاتم في الجرح والتعديل ولم يذكر فيه جرحًا ولا تعديلا، وذكره ابن حبان في الثقات، ووثقه الذهبي، وقال الحافظ: \"صدوق\".\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٨٣)، الثقات لابن حبان (٩/ ٦٤)، الكاشف للذهبي (٢/ ٢٢٥)، التقريب لابن حجر (٦٣٣٤).\n(^٤) هو: أحمد بن عبد الله بن مسلم، أبو الحسن بن أبي شعيب الحراني القرشي مولاهم.\n(^٥) ابن معاوية بن حُدَيج الجعفي، أبو خيثمة الكوفي. ثقة متقن، إلا أن سماعه من أبي إسحاق بعد الاختلاط، وليس هذا من حديثه عن أبي إسحاق.\nانظر: تهذيب الكمال للمزي (٩/ ٤٢٤)، التقريب (٢٠٥١).\n(^٦) أخرجه أبو داود في سننه -كتاب الأدب- بابٌ في إفشاء السلام (٤/ ٣٥٠ ح ٥١٩٣) من طريق أحمد بن أبي شعيب عن زهير به.","vol":"1","page":265},{"text":"١٥٣ - حَدثنا إسحاق بن سَيَّار النَّصيبي، ويَعقوبُ بن سفيان الفارسي، وإبراهيم بن مرزوق البصري، وأبو بكر الرازي (^١)، وأبو داود الحراني، قالوا: حدثنا يحيى بن حماد (^٢)، حدثنا شعبةُ، عن أبان بن تَغْلِبَ (^٣)،\n⦗٢٦٧⦘ عن فُضيل بن عَمرو الفُقَيمي (^٤)، عن إبراهيمَ النخعي (^٥)، عن علقمة بن قيس (^٦)، عن عبد الله بن مسعُود قال: قال رسول الله ﷺ: \"لا يدخل النارَ مثقالُ ذرَّة من إيمانٍ، ولا يدخل الجنَّةَ مثقالُ ذرَّة من كِبْرٍ\". قال رجل (^٧): يا رسولَ الله إن الرجُلَ يُحب أن يكون ثوبُه حسنًا، ونعله\n⦗٢٦٨⦘ حسنًا، قال: \"إن الله جَميل يُحب الجمال، الكبر بَطَر الحقِّ، وغَمْصُ (^٨) الناس\" (^٩).\n_________\n(^١) محمد بن زياد بن معروف الرازي.\n(^٢) ابن أبي زياد الشيباني مولاهم البصري.\n(^٣) تَغْلِب -بفتح المثناة، وسكون المعجمة، كسر اللام- الكوفي القارئ، توفي سنة (١٤١ هـ). شيعيٌّ جلد، وثقه الأئمة أحمد، وابن معين، وأبو حاتم وغيرهم. =\n⦗٢٦٧⦘ = وقال الذهبي: \"شيعي جلد، لكنه صدوق، فلنا صدقه، وعليه بدعته\"، وقال الحافظ ابن حجر: \"ثقة، تُكُلِّم فيه للتشيُّع\".\nانظر: تهذيب الكمال للمزي (٢/ ٦)، ميزان الاعتدال (١/ ٥)، التقريب (١٣٦).\n(^٤) الفُقَيمي -بضم الفاء، وفتح القاف، وسكون الياء تحتها نقطتان، وفي آخرها ميم- نسبة إلى فُقَيم بطن من تميم. اللباب لابن الأثير (٢/ ٤٣٧).\n(^٥) إبراهيم بن يزيد بن قيس النخعي الكوفي.\n(^٦) ابن مالك النخعي الكوفي.\n(^٧) قيل في اسم هذا الرجل ستة أقوال: قيل هو: أبو ريحان القرشي واسمه شمعون، ذكره ابن الأعرابي وقيل اسمه: ربيعة بن عامر، قاله علي بن المديني، وقيل اسمه: سواد بن عمرو الأنصاري، قاله ابن السكن، وقيل اسمه: معاذ بن جبل، ذكره ابن أبي الدنيا في كتاب \"التواضع والخمول\"، وقيل اسمه: مالك بن مرارة الرهاوي ذكره أبو عبيد في غريب الحديث، واقتصر عليه القاضي عياض في شرحه لمسلم، وقيل اسمه: عبد الله بن عمرو بن العاص ذكره معمر في جامعه، وقيل: خُرَيم بن فاتك الأسدي، كل ما سبق ذكره ابن بشكوال بأسانيده، ولا يمتنع أن يكون السائل أكثر من شخص بعد سماعهم الحديث من رسول ﷺ، والله أعلم.\nانظر: غوامض الأسماء المبهمة لابن بشكوال (١/ ٢٧٦ - ٢٨٢)، شرح صحيح مسلم للنووي (٢/ ٩٢).\n(^٨) كذا في جميع النسخ، وكُتب فوق عبارة الأصل بخط مغاير: \"غمط\"، وهو لفظ مسلم.\nقال النووي: \"هو بفتح الغين المعجمة، وإسكان الميم وبالطاء المهملة، هكذا هو في نسخ صحيح مسلم ﵀، قال القاضي عياض ﵀: \"لم نرو هذا الحديث عن جميع شيوخنا هنا وفي البخاري إلا بالطاء، وبالطاء ذكره أبو داود في مصنفه، وذكره أبو عيسى الترمذي وغيره غمص بالصاد\"، وهما بمعنى واحد، ومعناه احتقارهم، يقال في الفعل منه: غمطه بفتح الميم يغمطه بكسرها، وغمطه بكسر الميم يغمطه بفتحها، وأما بطر الحق فهو: دفعه وإنكاره ترفعًا وتجبُّرًا\". شرح مسلم للنووي (٢/ ٩٠).\nقلت: كذا قال القاضي عياض أنها بالطاء (غمط) في البخاري أيضًا، ولم أجد الحديث أصلًا في البخاري، فالله أعلم بمقصده.\n(^٩) أخرجه مسلم في كتاب الإيمان -باب تحريم الكبر وبيانه (١/ ٩٣ ح ١٤٧، ١٤٩) من طريق يحيى بن حماد عن شعبة به، ومن طريق أبي داود عن شعبة به، ولفظه: \"لا يدخل الجنة من كان في قلبه مثقال ذرة … \".\nوأخرجه أبو داود في سننه -كتاب اللباس- باب ما جاء في الكبر (٤/ ٥٩ ح ٤٠٩١)، وابن ماجه في سننه -المقدمة- باب في الإيمان (١/ ٢٢ ح ٥٩)، كلاهما من طريق أبي بكر بن عياش عن الأعمش عن إبراهيم به.\nوأخرجه الإمام أحمد في المسند (١/ ٤٥١) من طريق الحجاج بن أرطاة عن فضيل به.\nفائدة الاستخراج:\n١ - بيَّنت رواية المصنِّف فضيل الفقيمي بأنه: ابن عمرو، وعلقمة بأنه: ابن قيس وجاء في مسلم الأول بدون ذكر اسم أبيه، والآخر مهملًا.\n٢ - قوله: \"لا يدخل الجنة مثقال ذرة من إيمان\" ليست عند مسلم.","vol":"1","page":266},{"text":"١٥٤ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، ح\nوَحدثنا أبو أمية، حدثنا يَعلى (^٢) كلاهما (^٣) قالا: حَدثنا الأعمَشُ، عن إبراهيمَ (^٤)، عن همام (^٥) قال: كنتُ جالسًا عندَ حُذَيفَة [فمرَّ رجلٌ] (^٦) فقالوا: هَذا يرفعُ الحديثَ إلى السلطان، فَقال حُذيفة: قال رسولُ الله ﷺ: \"لا يَدخل الجنَّة قَتَّات\" (^٧).\nقال الأعمش: والقَتَّاتُ: النمَّام. وهذا لفظ يعلى، وهوَ أتمهما حَديثًا.\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي.\n(^٢) ابن عبيد الطنَافِسي.\n(^٣) كلمة: \"كلاهما\" ليست في (ط) و(ك).\n(^٤) ابن يزيد بن قيس النخعي الكوفي.\n(^٥) ابن الحارث النخعي الكوفي.\n(^٦) ما بين المعقوفتين من (ط) و(ك)، ولم أقف على تعيين هذا الرجل، وكذا قال الحافظ في الفتح (١٠/ ٤٨٨).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم النميمة (١/ ١٠١ ح ١٧٠) من طريق أبي معاوية ووكيع وعلي بن مسهر كلهم عن الأعمش به.\nوأخرجه الإمام أحمد في مسنده (٥/ ٤٠٢) من طريق وكيع عن الأعمش به.\nوأخرجه البيهقي في السنن الكبرى (٨/ ١٦٦) من طريق يعلي بن عبيد -شيخ شيخ المصنِّف- عن الأعمش به.\nفائدة الاستخراج:\nبيان الغريب في قوله: \"قتات\" ليست عند مسلم.","vol":"1","page":269},{"text":"١٥٥ - حدثنا يونس بن عبد الأعلى (^١)، ومحمد بن عيسى المدائني (^٢)، قالا: حدثنا سفيان بن عُيينة، عن منصور (^٣)، ح\nوحدثنا يُونس بن حَبيب، حدثنا أبو داود (^٤)، حدثنا شعبة، عن منصور، عن إبراهيمَ، عن همام بن الحارث (^٥)، قال: قيل لحُذيفَة في رجلٍ: إن هذا يُبلِّغ الأُمراء، فقال حُذيفة: سمعت رسول الله ﷺ يقول: \"لا يدخل الجنَّةَ قتُّاتٌ\" (^٦).\n⦗٢٧١⦘ وهَذا لفظُ حديث أبي داود (^٧) وهوَ أتمهما حديثًا.\n_________\n(^١) ابن ميسرة الصدفي المصري.\n(^٢) أبو عبد الله المقرئ، ضعيف، انظر ح: (١٣٧)، وقد تابعه يونس وهو ثقة.\n(^٣) ابن المعتمر بن عبد الله السلمي الكوفي.\n(^٤) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٥٦ ح ٤٢١).\n(^٥) في (م): \"همام بن الحارث\" أيضًا، وقد ضُرِب على \"الحارث\" بالقلم كتب فوقه: \"منبه\"، وفي (ط) و(ك): \"همام بن منبه\"، وهو خطأ، والصواب المثبت، وقد جاء مصرَّحًا به عند مسلم وأحمد وأبي داود الطيالسي، ولا يُعرَف لهمام بن منبه رواية عن حُذَيفة.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم النميمة (١/ ١٠١ ح ١٦٩) من طريق جرير عن منصور به.\nوأخرجه الترمذى في سننه -كتاب البر والصلة- باب ما جاء في النمام ٤/ ٣٧٥ ح ٢٠٢٦ من طريق ابن أبي عمر عن سفيان بن عيينة به.\nوأخرجه الإمام أحمد في مسنده (٥/ ٣٨٩) من طريق عبد الرزاق عن ابن عيينة به.\nوأخرجه الخطيب في تاريخ بغداد (١١/ ٢٣٧)، والبغوي في شرح السنة (١٣/ ١٤٧) كلاهما من طريق محمد بن عيسى المدائني -شيخ المصنِّف هنا- عن ابن عيينة به.\n(^٧) في (م): \"وهذا لفظ جديد أخبرنا داود\" وهو تصحيف.","vol":"1","page":270},{"text":"١٥٦ - حدثَنا الحسن بن عفَّان، حدثنا أبو داودَ الحفَري (^١)، ح\nوحَدثنا أبو أُميَّةَ، حدثنا أبو نُعيم (^٢)، وَقَبيصة (^٣)، كلهُم عن سفيان (^٤)، عن منصور بإسناده نحوه (^٥).\n_________\n(^١) الحَفَرِي -بفتح الحاء والفاء، نسبة إلى محلة بالكوفة يقال لها الحفر-، وهو: عمر بن سعد بن عبيد الكوفي. انظر: الأنساب للسمعاني (٤/ ١٧٣)، تهذيب الكمال (٢١/ ٣٦٠).\n(^٢) الفضل بن دُكَين التيمي مولاهم الكوفي.\n(^٣) ابن عقبة بن محمد السُّوَائي الكوفي، استصغر في الثوري، وقد توبع هنا. انظر: ح (٢٤).\n(^٤) هو: الثوري.\n(^٥) أخرجه البخاري في صحيحه -كتاب الأدب- باب ما يكره من النميمة (الفتح ١٠/ ٤٨٧ ح ٦٠٥٦) من طريق أبي نعيم عن سفيان الثوري عن منصور به.","vol":"1","page":271},{"text":"١٥٧ - حدثني أبي [﵀] (^١)، حدثنا علي بن حُجْر (^٢)، حدثنا إسماعيل بن جَعفر (^٣)، ح\nوحَدثنا عمار [بن رجاء] (^٤)، حدثنا حَبَّانُ (^٥)، حدثنا أبو جَعْفر\n⦗٢٧٢⦘ المديِني (^٦)، كلاهما عن العلاء بن عبد الرحمن (^٧)، عن مَعبد بن كعب * (^٨) السَّلَمي (^٩)، عن أخيه\n⦗٢٧٣⦘ عبد الله بن كعب (^١٠)، عن أبي أُمامةَ (^١١)، أنّ رسول الله ﷺ قال: \"مَن اقتطَع\n⦗٢٧٤⦘ حَقَّ امرئ مسلم بيمينهِ فقد أوجَب الله له النَّار، وحرَّم عليه الجنَّةَ. فقال له رجلٌ: وإن كان شيئًا يسيرًا يا رسولَ الله؟ قال: وإن كان قضيبًا من أراكٍ (^١٢) \" (^١٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) ابن إياس السعدي.\n(^٣) ابن أبي كثير الأنصاري الزُّرَقي.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، وهو: التغلبي، أبو ياسر الأستراباذي.\n(^٥) بفتح المهملة، وبالموحدة، ابن هلال الباهلي، أبو حبيب البصري. التقريب (١٠٦٩).\n(^٦) هو: عبد الله بن جعفر بن نَجِيح، والد الإمام علي بن المديني، توفي سنة (١٧٨ هـ).\nمتفقٌ على ضعفه، ضعفه يزيد بن هارون، وابنه علي بن المديني، وابن معين، والفلاس، وذكره البخاري في الضعفاء، وضعفه الجوزجاني، وأبو حاتم، والنسائي، والعقيلي، وابن حبان، والدارقطني وغيرهم.\nوقال الذهبي: \"متفقٌ على ضعفه\"، وقال مرة: \"واهٍ\".\nوقال الحافظ ابن حجر: \"ضعيف\".\nوله أحاديث غير محفوظة كما قال ابن عدي، ولكن قد تابعه هنا عن العلاء: إسماعيل بن جعفر، وهو ثقة، وتابعه أيضًا مالك في الموطأ وسيأتي تخريجه.\nانظر: الضعفاء الصغير للبخاري (ص: ١٣٠)، أحوال الرجال للجوزجاني (ص: ١٨٦)، الجرح والتعديل لابن أبي حاتم (٥/ ٢٣)، الضعفاء والمتروكين للنسائي (ص: ١٤٨)، المجروحين لابن حبان (٢/ ١٤ - ١٥)، الكامل لابن عدي (٤/ ١٤٩٧)، الضعفاء والمتروكين للدارقطني (ص: ٢٦٠)، تهذيب الكمال للمزي (١٤/ ٣٧٩) سير أعلام النبلاء (٧/ ٣٣٠) والميزان للذهبي (٢/ ٤٠١)، تهذيب التهذيب (٥/ ١٥٦) والتقريب لابن حجر (٣٢٥٥)، شذرات الذهب لابن العماد (١/ ٢٨٨).\n(^٧) ابن يعقوب الحُرَقي مولاهم المدني.\n(^٨) من هنا سقط في نسخة (ط) إلى أثناء ح (٢٢٥)، وسيأتي التنبيه على نهاية السقط في موضعه إن شاء الله تعالى.\n(^٩) في (ك): \"الأسلمي\" وهو خطأ، والسَّلَمي -بفتح السين واللام- نسبة إلى بني سَلَمَة، حي من الأنصار، والراوي هو: مَعبد بن كعب بن مالك السَّلَمي، أبوه شاعر رسول الله ﷺ، وأحد الذين خُلِّفوا في غزوة تبوك. =\n⦗٢٧٣⦘ = وأما معبد فقد وثقه العجلي، وذكره ابن أبي حاتم في الجرح والتعديل ولم يذكر فيه جرحًا ولا تعديلا، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"مقبول\".\nووثقه الإمام أحمد على العموم بقوله: \"آل كعب بن مالك كلهم ثقات، كل من روي عنه الحديث\"، قال الحافظ ابن رجب: \"يعني كل من روي عنه الحديث من أولاد كعب بن مالك وذريته فهو ثقة\"، وقد أخرج له الشيخان، وهو من التابعين، ولم يتكلَّم فيه أحدٌ بتجريح أو نحوه، فهو صدوق، حسن الحديث إن شاء الله تعالى.\nقال الحاكم -فيما نقله الذهبي عنه في ترجمة فليح بن سليمان- وهو ممن أخرج له الشيخان، وضعفه جماعة-: \"اتفاق الشيخين عليه يقوي أمره\"، وقال عنه ابن حجر في التقريب: \"صدوق، كثير الخطأ\"، وقال عن معبد هذا: \"مقبول\"، وهو غالبًا يقول ذلك فيمن لم يوثقه إلا ابن حبان ونحوه من المتساهلين، وقال عن أخيه محمد بن كعب: \"ثقة\" كما في التقريب (٦٢٥٨) وهو ممن لم يذكره أحدٌ بالتوثيق ولا حتى ابن حبان!\nومعبد هذا وثقه العجلي، وابن حبان كما سبق، وقد قال الحافظ ابن حجر في ترجمة البراء بن ناجية في \"التهذيب\": \"قد عرفه العجلي، وابن حبان فيكفيه\"، ثم قال عن البراء هذا في التقريب: \"ثقة\"، وقال عن: عاصم بن عاصم الثقفي: \"صدوق\" وهو ممن وثقه العجلي، وذكره ابن حبان في الثقات فقط.\nانظر: الثقات للعجلي (٢/ ٢٨٦)، الجرح والتعديل، لابن أبي حاتم، (٨/ ٢٧٩)، الثقات لابن حبان (٥/ ٤٣٢)، الأنساب للسمعاني (٧/ ١١٤)، شرح علل الترمذي لابن رجب (٢/ ٨٧٦)، تهذيب التهذيب لابن حجر (١/ ٣٩٠) و(٨/ ٢٦٣) و(١٠/ ٣٠٢) التقريب (٦٥٠) و(٥٤٤٣) و(٦٧٨١).\n(^١٠) ابن مالك السَّلَمي الأنصاري.\n(^١١) هو: إياس بن ثعلبة الأنصاري الحارثي، وليس صُدَي بن عجلان كما يتبادر إلى =\n⦗٢٧٤⦘ = الذهن، وقد أخرجه الإمام أحمد في المسند (٥/ ٢٦٠) من طريق محمد بن إسحاق وقال فيه: \"عن أبي أمامة بن سهل\"، ثم عقَّب عبد الله بن أحمد قائلًا: \"هذا أبو أمامة الحارثي وليس هو أبو أمامة الباهلي\". وكذا صرَّح بنسبه: \"الحارثي\" ابن ماجه في سننه -كتاب الأحكام -باب من حلف على يمين فاجرة (٢/ ٧٧٩ ح ٢٣٢٤)، والدارمي في سننه -كتاب البيوع- باب فيمن اقتطع مال امرئ مسلم بيمينه (٢/ ٣٤٥ ح ٢٦٠٤).\nوقد ذكر الحافظ ابن حجر هذا الحديث: \"من اقتطع مال امرئ … \" في ترجمة أبي أمامة بن سهل الأنصاري في الإصابة (٧/ ١٩) ثم قال: \"أخرجه مسلم والبغوي من طريق العلاء بن عبد الرحمن عن معبد عن أخيه فقال: عن أبي أمامة بن ثعلبة، وهو المحفوظ\".\nوأخرج الطبراني الحديث من طرق في مسند إياس بن ثعلبة أيضًا. المعجم الكبير (١/ ٢٧٣ - ٢٧٥)، وكذا ذكر المزي الحديث في مسند أبي أمامة إياس بن ثعلبة الأنصاري الحارثي.\nانظر: تحفة الأشراف للمزي (٢/ ٧)، وشرح مسلم للنووي (٢/ ١٦٠).\n(^١٢) الأراك: شجر السِّواك، يُستاك بفروعه، وتُتَّخذ المساويك من فروعه وعروقه، وأجوده عند الناس العروق. انظر: لسان العرب لابن منظور (١/ ١٢٢).\n(^١٣) أخرجه مسلم في كتاب الإيمان -باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار (١/ ١٢٢ ح ٢١٨) من طريق يحيى بن أيوب، وقتيبة، وعلي بن حجر كلهم عن =\n⦗٢٧٥⦘ = إسماعيل بن جعفر به. وأخرجه أيضًا في الموضع السابق (ح ٢١٩) من طريق الوليد بن كثير عن محمد بن كعب عن عبد الله بن كعب به.\nوأخرجه مالك في الموطأ -كتاب الأقضية- باب ما جاء في الحنث على منبر رسول الله ﷺ (٢/ ٧٢٧ ح ١١) من طريق العلاء بن عبد الرحمن به.\nفائدة الاستخراج:\nلفظ مسلم: \"وإن قضيبًا من أراك\" وخرَّجه النووي على أن قضيبًا منصوب على أنه خبر كان المحذوفة، أو أنه مفعول لفعل محذوف تقديره: وإن اقتطع قضيبًا، ولفظ المصنِّف يويد الوجه الأول، وهذا من فوائد الاستخراج.","vol":"1","page":271},{"text":"١٥٨ - حدثنا يزيد بن سِنَان البصري، حدثنا مُعاذ بن هشام (^١)،\n⦗٢٧٦⦘ حدثنا أبي، عَن قتادة (^٢)، عن أبي المَلِيح (^٣)، أن عبيد الله بن زياد (^٤) عَادَ مَعْقِل بن يَسَار في مرضهِ، فقال له مَعْقِل: إنِّي مُحدِّثك بحديثٍ (^٥) لوْلا أني في الموت لم أُحَدِّثك بهِ، سمعتُ رسولَ الله ﷺ يقول: \"ما مِن أميرٍ يلي أَمر المسلمين ثُم لا يجهد لهم وَيَنصَحُ إلا لم يَدْخُلْ معَهم الجنَّةَ (^٦) \" (^٧).\n⦗٢٧٧⦘ في هَذا الحديث دَليلٌ على أن العاصي يسْتوجِبُ بِعِصيانه النارَ، إلا أَن يلقى اللهَ وهو تائبٌ؛ فإن لم يَفعل فهوَ في مشيئةِ الله إن شاء غَفر له، وَإن شاء عَذَّبه (^٨).\n_________\n(^١) ابن أبي عبد الله -واسمه سَنْبَر- الدَّسْتَوَائي البصري، توفي سنة (٢٠٠ هـ).\nرماه الحميدي بالقدر، وتردد قول ابن معين فيه، ورواية الدوري عنه: \"صدوق، ليس بحجة\" وتكلَّم فيه غيره، كالإمام أحمد، وأبي داود وغيرهما، وهو كلام يسير لا يوجب ردَّ حديثه، لذا قال ابن عدي: \"أرجو أنه صدوق\"، ووثقه ابن قانع، وذكره ابن حبان في الثقات، وذكره الذهبي في كتابه \"الرواة الثقات المتكلَّم فيهم بما لا يوجب ردَّهم\"، وقال عنه مرة: \"صدوق\"\nوقال الحافظ: \"صدوق، ربما وهم\"، وقال في هدي الساري: \"من أصحاب الحديث الحذَّاق وثقه ابن معين، واعتمده ابن المديني … وتكلَّم فيه الحميدي من أجل القدر، لم يكثر له البخاري واحتج به الباقون\".\nانظر: تاريخ الدوري عن ابن معين (٢/ ٥٧٢)، تاريخ ابن محرز عن ابن معين (١/ ١١٨) الجرح والتعديل لابن أبي حاتم (٨/ ٢٥٠)، سؤالات الآجري لأبي داود (ص: ٢٦٣ رقم ٣٦٠)، الثقات لابن حبان (٩/ ١٧٦)، الكامل لابن عدي (٦/ ٢٤٢٧)، تهذيب الكمال للمزي (٢٨/ ١٣٩)، الرواة الثقات المتكلم فيهم بما لا يوجب ردَّهم (ص: ١٦٤ رقم ٧٣)، الميزان (٤/ ١٣٣)، المغني في الضعفاء =\n⦗٢٧٦⦘ = (٢/ ٦٦٥) ثلاثتها للذهبي، تهذيب التهذيب (١٠/ ١٧٩) والتقريب (٦٧٤٢) وهدي الساري (ص: ٤٦٦) لابن حجر.\n(^٢) ابن دعامة السدوسي، موصوف بالتدليس من المرتبة الثالثة، انظر: ح (١٧)، لم أجد تصريحه بالسماع، ولكن للحديث طرقٌ عند الشيخين سيأتي تخريجها.\n(^٣) أبو المَلِيح بن أسامة الهذلي، ثقة، مختلفٌ في اسمه، قيل اسمه: عامر، وقيل: زيد، وقيل غير ذلك. التقريب (٨٣٩٠).\n(^٤) ابن أبيه، كان أميرًا على العراق من قِبَل معاوية، ولي البصرة سنة (٥٥ هـ)، ولم يكن مرضي السيرة، سيرته سيئة مشهورة في كتب التاريخ، وهو الذى قاتل الحسين ﵁ حتى قُتِل، وبعث برأسه إلى يزيد بن معاوية، قال الذهبي: \"كان جميل الصورة، قبيح السريرة\"، وقال: \"الشيعي لا يطيب عيشه حتى يلعن هذا ودونه، ونحن نبغضهم في الله، ونبرأ منهم ولا نلعنهم، وأمرهم إلى الله\".\nانظر: السير للذهبي (٣/ ٥٤٥ - ٥٤٩).\n(^٥) في (ك): \"حديثًا\".\n(^٦) قال الحافظ في قوله \"لم يدخل معهم\": \"وهو يؤيد أن المراد أنه لا يدخل الجنَّة في وقت دون وقت\". الفتح (١٣/ ١٣٧)، ولعله يعني أنه لا يدخل الجنة مع أوائل الداخلين.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب استحقاق الوالي الغاش لرعيته النار (١/ ١٢٦ =\n⦗٢٧٧⦘ = ح ٢٢٩) من طريق أبي غسان المسمعي ومحمد بن المثنى وإسحاق بن إبراهيم كلهم عن معاذ بن هشام به.\nوأخرجه البخاري في صحيحه -كتاب الأحكام- باب من استُرعي رعية فلم ينصح (الفتح ٣/ ١٣٦ - ١٣٧ ح ٧١٥٠، ٧١٥١)، ومسلم أيضًا في الموضع السابق (ح ٢٢٧، ٢٢٨) كلاهما من طرق عن الحسن البصري عن معقل بن يسار به.\nوأخرجه مسلم أيضًا في كتاب الإمارة -باب فضيلة الإمام العادل وعقوبة الجائر (٣/ ١٤٦١ ح ٢٢)، وأحمد في المسند (٥/ ٢٥) كلاهما من طريق سوادة بن أبي الأسود عن معقل بن يسار به.\nفائدة الاستخراج:\nتعليق المصنِّف عقب الحديث على ما يستفاد من الحديث من فوائد الاستخراج.\n(^٨) هذا التعليق من المصنِّف -رحمه الله تعالى يبيِّن- فيه عقيدة السَّلف وطريقتهم في فهم هذه الأحاديث ونظائرها مما ورد فيها تحريم الجنة أو وجوب النار لمن وقع في بعض المعاصي أو الكبائر -ما لم يكن مستحلًا لها- دون الشرك والكفر الصريح بأنه إذا لم يتب فهو في مشيئة الله إن شاء عذَّبه وإن شاء عفا عنه. مع كون وجوب النار له لا على التأييد.\nوانظر: مجموع الفتاوى لابن تيمية (١٦/ ١٩).","vol":"1","page":275},{"text":"<span data-type='title' id=toc-100>بَيَانُ نَفي الإيمانِ عنِ الذي يُحرَمُ هذه الأخلاق المُبَيَّنة (^١) في هذا البابِ، وَإيجاب النَّهي عن المنكرِ، وَنَفي الإيمان عن مَن لا يُنْكِرُهُ بقلبِهِ </span>(^٢)\n_________\n(^١) في (ك): \"المثبتة\" بدل \"المبيَّنة\".\n(^٢) انظر التعليق السابق على تبويب الحديث (١٠٤).","vol":"1","page":278},{"text":"١٥٩ - حدثنا يوسف بن سعيد بن مُسَلَّم، حدثنا الحجاجُ (^١)، ح\nوحدثَنا الصغانيُّ، أخبرنا أبو النَّضر (^٢)، قالا: حدثنا شُعْبَةُ، قال: سمعتُ قتادَة (^٣)، يُحَدِّث عن أنس بن مالك قال: قال رسول الله ﷺ: \"لا يُؤمِنُ عبد حتى أكونَ أحبَّ إليهِ من ولدِهِ وَوَالده وَالنَّاس أجمعين\" (^٤).\n_________\n(^١) ابن محمد المصِّيصي الأعور.\n(^٢) هاشم بن القاسم الليثي البغدادي.\n(^٣) ابن دعامة السدوسي.\n(^٤) أخرجه البخاري في صحيحه -كتاب الإيمان- باب حب الرسول ﷺ من الإيمان (الفتح ١/ ٧٥ ح ١٥) عن شيخه آدم عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب وجوب محبة الرسول ﷺ أكثر من الأهل والولد والوالد والناس أجمعين … (١/ ٦٧ ح ٧٠) من طريق محمد بن جعفر عن شعبة به، ولفظه: \"لا يؤمن أحدكم\".","vol":"1","page":278},{"text":"١٦٠ - حدثنا يوسف بن مُسَلَّم، حدثنا حجاج، حدثَني شعْبَةُ، ح\n⦗٢٧٩⦘ وَحَدثنا الصَّغاني، حدثنا أبو النَّضر، ح\nوحَدثنا أبو أُميَّة، حدثنا روح (^١)، قالوا (^٢): حدثنا شعبَةُ، عن قتادةَ، عن أنس بن مالك، عن النبي ﷺ قال: \"لا يؤمِنُ أَحَدكُمُ حتى يُحِبَّ لأخيه ما يُحِبُّ لنَفسِهِ\" (^٣).\n_________\n(^١) ابن عُبادة بن العلاء القيسي.\n(^٢) في (ك): \"قالا\"، وإسناد الفعل إلى واو الجماعة باعتبار إضافة حجاج إلى أبي النضر، وروح، وهو الأولى، والتثنية باعتبار أن حجاجًا ذكر صيغة تحديثه عن شعبة في السياق الأول فأغنى عن إعادته.\n(^٣) أخرجه البخاري في صحيحه -كتاب الإيمان- باب من الإيمان أن يحب لأخيه ما يحب لنفسه (الفتح ١/ ٧٣ ح ١٣) من طريق يحيى القطان عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن من خصال الإيمان أن يحب لأخيه المسلم ما يحب لنفسه من الخير (١/ ٦٧ ح ٧١) من طريق محمد بن جعفر عن شعبة به.\nفائدة الاستخراج:\nلفظ مسلم جاء على الشك: \"حتى يحب لأخيه -أو قال لجاره- ما يحب لنفسه\"، ورواية المصنِّف بدون شك مما يقوي أحد الوجهين.","vol":"1","page":278},{"text":"١٦١ - حدثنا العباس بن محمد، والصغاني، وأبو أُميَّة قالوا: حدثنا رَوْحُ بن عُبادة، حدثنا حُسَين المُعَلِّم، عن قتادة، عن أنس بن مالك أَنّ نبيّ الله ﷺ قال: \"وَالذي نفسِي بيدهِ لا يؤمن عبد حَتى يُحِبَّ لأخيهِ ما يُحِبُّ لنفسهِ من الخير\" (^١).\n_________\n(^١) أخرجه البخاري في الموضع السابق، ومسلم أيضًا (ح ٧٢) كلاهما من طريق يحيى القطان عن حسين المعلم به، ولفظ مسلم فيه زيادة \"أو قال لجاره\" كالسابق، وذكر =\n⦗٢٨٠⦘ = الحافظ ابن حجر أن هذه الزيادة هي في حديث حسين المعلم دون شعبة، وقد سبق في التخريج السابق أنها جاءت عند مسلم من طريق شعبة على الشك أيضًا.\nوقد أخرجه ابن منده في الإيمان (١/ ٤٤١) من طريق القطان عن حسين بهذه الزيادة، والله أعلم. الفتح (١/ ٧٣). ويلاحظ أن عند المصنِّف زيادة: \"من الخير\" في آخر الحديث ليست عند الشيخين، وأخرجها بهذه الزيادة: النسائي في السنن -كتاب الإيمان وشرائعه- باب علامة الإيمان (٨/ ١١٥) من طريق أبي أسامة القرشي عن حسين المعلم به.\nفائدة الاستخراج:\n١ - جاءت رواية مسلم على الشك في أحد الألفاظ، ورواية المصنِّف بدون شك.\n٢ - زاد المصنّف في لفظ الحديث: \"من الخير\" وهي تقيد عموم الحديث.","vol":"1","page":279},{"text":"١٦٢ - حَدثنا إبراهيم بن مرْزوق (^١)، حدثنا حَبَّان (^٢)، حدثنا همام (^٣)، حدثنا قتادة، حدثنا أنسٌ أن نبي الله ﷺ قَال: \"لا يؤمن عبد حَتى يُحبَّ لأخيه ما يُحبُّ لنفسِهِ\" (^٤).\n_________\n(^١) ابن دينار البصري الأموي.\n(^٢) بفتح أوله: ابن هلال الباهلي، أبو حبيب البصري.\n(^٣) ابن يحيى بن دينار العَوْذي.\n(^٤) أخرجه ابن منده في الإيمان (١/ ٤٤٢) من طريق هدبة بن خالدٍ عن همامٍ به.","vol":"1","page":280},{"text":"١٦٣ - حَدثنا السُّلَميُّ، حدثنا عبد الرزاق (^١)، أخبرنا معمر، ح\nوحَدثنا يونس [بن عبد الأعلى] (^٢)، أخبرنا ابن وَهبٍ، أخبرني\n⦗٢٨١⦘ يونس (^٣)، ح\nوحَدثنا أبو داود الحراني، حدثنا يعقوبٌ بن إبراهيم بن سعد (^٤)، حدثنا أبي، كلّهم عن ابن شهابٍ، أخبرني أبو سلمة بن عبد الرحمن، عَن أبي هريرة، أن النبي ﷺ قال: \"من كان يؤمن بالله واليوم الاخِر فليَقُل خيرًا أو ليصمُت، ومن كان يؤمن بالله وَاليوم الآخر فليُكرم جارَهُ، وَمن كان يؤمن باللهِ وَاليوم الآخِر فليُكرم ضَيفَه\" (^٥).\n_________\n(^١) ابن همام الصنعاني، والحديث في المصنَّف له (١١/ ٧) غير أنه قال: \"فلا يؤذينَّ جاره\".\n(^٢) ما بين المعقوفتين من (ك)، وهو: الصدفي المصري.\n(^٣) ابن يزيد الأيلي.\n(^٤) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٥) أخرجه البخاري في صحيحه -كتاب الأدب- باب إكرام الضيف وخدمته إياه بنفسه … (الفتح ١٠/ ٥٤٨ ح ٦١٣٨) من طريق هشام عن معمر عن ابن شهابٍ، به.\nوأخرجه في كتاب الرقاق من صحيحه -باب حفظ اللسان (الفتح ١١/ ٣١٤ ح ٦٤٧٥) من طريق إبراهيم بن سعد عن ابن شهابٍ به، وأخرجه مسلم في كتاب الإيمان -باب الحث على إكرام الجار والضيف. (١/ ٦٨ ح ٧٤) من طريق يونس بن يزيد عن ابن شهابٍ به.","vol":"1","page":280},{"text":"١٦٤ - حدثنا شُعَيبُ بن عَمرو الدمشقيُّ (^١)، وزكريا بن يحيى بن أسد البغداديُّ (^٢)، قالا: حدثنا سفيان بن عُيينة، عن عَمرو بن\n⦗٢٨٢⦘ دينار (^٣)، سمع نافعَ بن جُبير (^٤)، يخبر عن أبي شُرَيحٍ الخزاعي (^٥) أَن النبي ﷺ قال: \"من كان يؤمن بالله واليوم الآخِر فليُحْسِن إلى جارِهِ، و(^٦) مَن كان يؤمن باللهِ واليوم الآخر فليُكْرِم ضَيفَه، ومن كان يؤمن بالله واليوم الآخِر فليقل خيرًا أو ليسْكُت\" (^٧).\n_________\n(^١) أبو محمد الضُّبَعي، ترجم له ابن عساكر في التاريخ، والذهبي في السير، وذكرا أنه روى عن ابن عيينة، وأن أبا عوانة روى عنه، ولم يذكرا فيه أي جرحٍ أو تعديل، ولم أجد له ترجمة في موضعٍ آخر، وقد توبع هنا.\nانظر: السير للذهبي (١٢/ ٣٠٤)، تهذيب تاريخ دمشق لابن بدران (٦/ ٣٢٥).\n(^٢) أبو يحيى المروزي، نزيل بغداد، لقبه: \"زكرويه\"، توفي سنة (٢٧٠ هـ). =\n⦗٢٨٢⦘ = قال الدارقطني: \"لا بأس به\"، وقال الذهبي: \"صدوق\".\nانظر: تاريخ بغداد للخطيب (٨/ ٤٦٠)، ميزان الاعتدال (٢/ ٨٠)، والسير للذهبي (١٢/ ٣٤٧).\n(^٣) المكي، أبو محمد الأثرم الجمحي مولاهم.\n(^٤) ابن مُطعم بن عدي النوفلي القرشي، أبو محمد.\n(^٥) في (م): \"ابن شريح\" وهو خطأ، وقد اختلفوا في اسمه فقيل: عبد الرحمن بن عمرو، وقيل خويلد بن عمرو، وقيل: هانئ، وقيل كعب. التقريب (٨١٥٨).\n(^٦) سقطت الواو من (م).\n(^٧) أخرجه البخاري في صحيحه -كتاب الأدب- باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره (الفتح ١٠/ ٤٦٠ ح ٦٠١٩) من طريق سعيد المقبري عن أبي شريحٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب الحث على إكرام الجار والضيف … (١/ ٦٩ ح ٧٧) عن زهير بن حرب وابن نمير كلاهما عن ابن عيينة عن عمرو بن دينار به.\nفائدة الاستخراج:\nبيَّنت رواية المصنِّف عمروًا بأنه ابن دينار، وجاء عند مسلم مهملًا.","vol":"1","page":281},{"text":"١٦٥ - حدثنا الصَّغاني، ومحمد بن الخليل [المُخَرِّمي] (^١)، وَهاني بن\n⦗٢٨٣⦘ أحمد الرَّقِّي (^٢)، قالوا: حدثنا أبو الجَوَّاب (^٣)، حدثنا عمار بن رُزَيق (^٤)، ح\nوحَدَّثنا فضلك الرازي، حدثنا أبو بكر بن أبي شَيبة (^٥)، وهنادُ بن السَّري (^٦) قالا: حدثنا أبو الأحوص (^٧) كلاهما، عَن أبي حَصِينٍ (^٨)، عن أبي صالحٍ، عن أبي هُرَيرَةَ قال: قال رسولُ الله ﷺ: \"مَن كان يؤمن بالله وَاليوم الآخِر فليَقُل خيرًا أو ليسْكت، وَمن كان يؤمن بالله واليوم الآخِر (^٩) فلا يُؤذي (^١٠) جَارَه\" (^١١).\n⦗٢٨٤⦘ وَهَذا (^١٢) لفظُ الصَّغاني، وهاني، عن أبي الجوَّابِ، وَكذلك حَديْثُ أبي الأحوص مثْلَهُ.\n_________\n(^١) ما بين المعقوفتين من (ك)، ومحمد بن الخليل هو: ابن عيسى البغدادي الفلاس، أبو جعفر.\n(^٢) بفتح الراء، وفي آخرها القاف المشددة، نسبة إلى الرَّقَّة، بلدة على طرف الفرات.\nوهاني بن أحمد الرَّقي ذكره ابن حبان في الثقات، ولم أجد له ترجمة في موضع آخر.\nانظر: الثقات لابن حبان (٩/ ٢٤٨)، الأنساب للسمعاني (٦/ ١٥١).\n(^٣) هو: أحوص بن جوَّاب الضَّبِّيُّ، أبو الجوَّاب الكوفي. تهذيب الكمال (٢/ ٢٨٨).\n(^٤) الضَّبِّي التميمي، أبو الأحوص الكوفي.\n(^٥) عبد الله بن محمد بن إبراهيم العبسي مولاهم الكوفي، والحديث لم أجده في مصنَّفه.\n(^٦) ابن مصعب التميمي، أبو السَّري الكوفي.\n(^٧) هو: سلَّام بن سُليم الحنفي مولاهم الكوفي.\n(^٨) بفتح أوله، عثمان بن عاصم بن حُصَين -مصغَّرًا- الأسدي الكوفي.\n(^٩) في الأصل هنا زيادة عبارة: \"فليُكرم ضيفَه، ومن كان يؤمن باللهِ وَاليوم الآخر\" ومضروب عليها بعلامة الحذف (لا- إلى).\n(^١٠) كذا في الأصل و(م) وصحيح مسلم: بإثبات الياء، وفي (ك) بحذفها، قال النووي: \"كذا وقع في الأصول \"يؤذي\" بالياء في آخره، وروِّينا في غير مسلم \"فلا يؤذ\" بحذفها، وهما صحيحان فحذفها للنهى، وإثباتها على أنه خبرٌ يراد به النهي فيكون أبلغ، ومنه قوله تعالى: ﴿لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا﴾ [البقرة: ٢٣٣] على قراءة من رفع ومنه قوله ﷺ: \"لا يبيع أحدكم على بيع أخيه\" ونظائره كثيرة\" شرح صحيح مسلم (٢/ ٢٠).\n(^١١) أخرجه البخاري في صحيحه -كتاب الأدب-باب من كان يؤمن بالله واليوم =\n⦗٢٨٤⦘ = الآخر فلا يؤذ جاره (الفتح ١٠/ ٤٦٠ ح ٦٠١٨) عن قتيبة عن أبي الأحوص عن أبي حصين به.\nوأخرجه مسلم في كتاب الإيمان -باب الحث على إكرام الجار والضيف … (١/ ٦٨ ح ٧٥) عن أبي بكر بن أبي شيبة عن أبي الأحوص به.\n(^١٢) في (ك): \"هذا\" بدون الواو.","vol":"1","page":282},{"text":"١٦٦ - حَدثنا أبو العباس عبد الله بن محمد بن عَمرو الأزديُّ، حدثنا الفريابي (^١)، حدثنا سفيان (^٢)، ح\nوحَدثنا أبو أُميةَ، حدثنا عبيد الله بن موسى (^٣)، أخبرنا شُعْبَةُ كلاهما، عن قيس بن مُسْلمٍ (^٤)، عن طارق بن شهابٍ (^٥) قال: أوَّل مَن قدَّم الخُطبَةَ قبل الصلاةِ -يعني في يوم عيدٍ- مروانُ بن الحكم (^٦)، فقام رجلٌ فقال: خالفْتَ السُّنَّة يا مرْوانُ. فقال: قد تُرِكَ ما هُنَاكَ. فقال\n⦗٢٨٥⦘ أبو سَعيد: أَما هذا فَقَد قَضَى ما عليه، سمعْتُ رسولَ الله ﷺ يقول: \"إذا رأى أحدٌ منكرًا فليُغَيِّرهُ بيدِهِ، فِإن لم يسْتطع (^٧) فبلسانِه، فإن لم يستطِعْ فبقلبِهِ، وذاك أضعَفُ الإيمان\" (^٨).\nهَذا (^٩) لَفظُ الفريابي، وَحَديثُ شعبَةَ ما ذكر عن النبي ﷺ بمثلِهِ.\n_________\n(^١) محمد بن يوسف.\n(^٢) هو: الثوري.\n(^٣) ابن باذام العبسي.\n(^٤) الجَدَلي العَدْوَاني، أبو عمرو الكوفي.\n(^٥) ابن عبد شمس البجلي الأحمسي، مختلفٌ في صحبته، وقال أبو داود: \"رأى النبي ﷺ ولم يسمع منه شيئًا\". تهذيب الكمال (١٣/ ٣٤١).\n(^٦) ابن أبي العاص بن أمية بن عبد شمس القرشي الأموي المدني.\n(^٧) في (م): \"تستطع\" وهو خطأ.\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان كون النهي عن المنكر من الإيمان، وأن الإيمان يزيد وينقص … (١/ ٦٩ ح ٧٨) من طريق سفيان، وشعبة كلاهما عن قيس بن مسلم به.\nفائدة الاستخراج:\nرواية المصنِّف بيَّنت مروان بأنه: ابن الحكم، وهو عند مسلم مهمل.\n(^٩) سقطت من (ك) كلمة \"هذا\".","vol":"1","page":284},{"text":"١٦٧ - حدثنا الصاغاني، حدثنا سعيد بن أبي مريم (^١)، حدثنا عبد العزيز بن محمد (^٢)، حدثنا الحارث بن فضَيل الخَطْمِي (^٣)، عن جَعفر بن\n⦗٢٨٦⦘ عبد الله بن الحكم (^٤)، عن عبد الرحمن بن مِسْوَر (^٥) بن مَخرمة (^٦)، عن أبي رافعٍ (^٧) مَولى النبي ﷺ، عن عبد الله بن مسْعُودٍ أن النبي ﷺ قال: \"ما كان مِن نبي إلا ولَهُ حَوَارِيُّونَ يَهْدُون بهَدْيِهِ، ويَسْتَنُّونَ بسنَّتِهِ، ثم يكون مِنْ بعْدهم خُلوفٌ (^٨) يقولون ما لا يفعَلُون، وَيَعملونَ مَا يُنْكِرُونَ، مَنْ (^٩)\n⦗٢٨٧⦘ جَاهدَهم بيدِهِ فهوَ مؤمنٌ، وَمَنْ جَاهدهم بلسانهِ فَهوَ مؤمنٌ، وَمن جاهدهم بقلبهِ فَهوَ مؤمنٌ، ليسَ وراء ذلك من الإيمان مثقالُ حبةٍ من خرْدلٍ\" (^١٠).\n_________\n(^١) في (ك): \"ابن أبي مريم\"، وهو: سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) سقطت من (م) كلمة \"ابن\" سهوًا، وهو: الدَّرَاوَرْدِي.\n(^٣) بفتح الخاء المعجمة وسكون الطاء المهملة وفي آخرها الميم، نسبة إلى بطن من الأنصار يقال له: خَطْمة بن جشم.\nوالحارث هذا وثقه: ابن معين، والنسائي وذكره ابن حبان في الثقات، ووثقه الذهبي، وابن حجر. وقال عنه الإمام أحمد: \"ليس بمحمود الحديث\"، ولعله صدوقٌ إن شاء الله تعالى، وسيأتي الكلام على قول الإمام أحمد فيه في تخريج ح (١٦٩).\nانظر: تاريخ الدارمي (ص: ١٦٥)، مسائل الإمام أحمد رواية أبي داود (ص: ٣٠٧)، =\n⦗٢٨٦⦘ = الجرح والتعديل (٣/ ٨٦) الثقات لابن حبان (٦/ ١٧٥)، الأنساب للسمعاني (٥/ ١٤٩)، تهذيب الكمال (٥/ ٢٧٢)، الكاشف للذهبي (١/ ٣٠٤)، التقريب (١٠٤٢).\n(^٤) الأنصاري الأوسي المدني.\n(^٥) في (م): \"ميسور\" وهو خطأ.\n(^٦) ابن نوفل القرشي الزهري، توفي سنة (٩٠ هـ).\nقال ابن سعد: \"كان قليل الحديث\"، وذكره ابن حبان في الثقات، ووثقه الذهبي، وقال الحافظ ابن حجر: \"مقبول\"، وقال السخاوي: \"ثقة\".\nفهو ثقة أو صدوق إن شاء الله تعالى.\nانظر: طبقات ابن سعد (الجزء المتمم لتابعي أهل المدينة، ص: ١١٤)، الثقات لابن حبان، (٥/ ١٠١)، الكاشف للذهبي (١/ ٦٤٤)، التقريب (٤٠٠٥)، التحفة اللطيفة للسخاوي (٢/ ١٥٤).\n(^٧) القِبْطيُّ، مختلفٌ في اسمه فقيل: إبراهيم، وقيل: أسلم، وقيل غير ذلك.\nانظر: تهذيب الكمال للمزي (٣٣/ ٣٠١).\n(^٨) قال النووي: \"بضم الخاء، وهو جمع خلْفٍ بإسكان اللام، وهو الخالف بِشَرٍّ، وأما بفتح اللام فهو الخالف بخير، هذا هو الأشهر\". شرح صحيح مسلم (٢/ ٢٨).\n(^٩) في (ك): \"فمن\".\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان كون النهي عن المنكر من الإيمان، وأن الإيمان يزيد وينقص (١/ ٦٩ - ٧٠/ ٨٠) من طريق أبي بكر بن إسحاق عن ابن أبي مريم به.\nوأخرجه المزِّيُّ في تهذيب الكمال (١٧/ ٤٠٣) من طريق المصنِّف به.\nوعلَّقه البخاري في التاريخ الكبير (٥/ ٣٤٧ - ٣٤٨) عن ابن أبي مريم عن عبد العزيز بن محمد به، غير أنه لم يذكر ابن مسعود، وإنما جعله من حديث أبي رافعٍ عن النبي ﷺ، وعلَّقه عن عبد الله بن جعفر المخرمي عن الحارث بن فضيل عن عبد الرحمن بن المسور عن أبي رافعٍ عن ابن مسعودٍ به، وسيأتي بقية الكلام عليه إن شاء الله تعالى في تخريج: ح (١٦٩).\nفائدة الاستخراج:\nذكر مسلم طرف الحديث وأحال بباقيه على ما قبله، وميَّز المصنِّف اللفظ المحال عليه، وهذا من فوائد الاستخراج.","vol":"1","page":285},{"text":"١٦٨ - حدثنا أبو أُميَّة، أخبرنا يعقوبُ بن محمد (^١)، حدثنا\n⦗٢٨٨⦘ إسحاق بن جَعفر بن محمد (^٢)،\n⦗٢٨٩⦘ ثنا عبد الله بن جَعفر (^٣)، عن الحارث بن فُضَيل بمثلهِ (^٤).\n_________\n(^١) ابن عيسى الزهري القرشي، أبو يوسف المدني، توفي سنة (٢١٣ هـ).\nمتكلَّمٌ فيه قال ابن سعد: \"كان كثير العلم والسماع للحديث، وكان حافظًا للحديث\".\nوقال ابن معين: \"ما حدَّثكم عن شيوخه الثقات فاكتبوه، وما لم يعرف من شيوخه فدعوه\"، وقال أيضًا: \"أحاديثه تشبه أحاديث الواقدي -يعني تركوا حديثه\"، وقال: =\n⦗٢٨٨⦘ = \"صدوقٌ، ولكن لا يبالي عمن حدَّث\".\nوكان ابن المديني يتكلَّم فيه، وقال الإمام أحمد: \"ليس بشيء\"، وضعفه أبو زرعة الرازي، وقال أبو حاتم: \"هو على يَدَيْ عَدلٍ\" -وهي كناية عن الجرح الشديد، وتقال للهالك كما حققه الحافظ ابن حجر ونقله السخاوي في فتح المغيث (٢/ ١٢٩) -.\nوقال الساجي: \"منكر الحديث\"، وقال العقيلي: \"في حديثه وهمٌ كثير\"، وذكره ابن حبان في الثقات، وقال ابن عدي: \"مدني ليس بالمعروف، وأحاديثه لا يتابع عليها\" -وتعقَّبه الذهبي بقوله: \"سبب عدم معرفة ابن عدي له أنه ما لحق أصحابه، ولا نشط لكتابة حديثه عن أصحاب أصحابه، وإلا فالرجل مشهورٌ مكثرٌ\"-. وقال البغوي: \"في حديثه لين\".\nوقال الذهبي: \"ما هو بحجة\"، وقال ابن حجر: \"صدوق كثير الوهم والرواية عن الضعفاء\" وقال في الهدي: \"ضعيف\". وقال ابن العماد: \"ضعيفٌ، يكتب حديثه\".\nفخلاصة الأمر، أن حديثه في درجة الضعيف المعتبر.\nانظر: الطبقات لابن سعد (٥/ ٤٤١)، العلل رواية عبد الله بن أحمد (٣/ ٣٩٧)، سؤالات البرذعي لأبي زرعة (ص: ٤٤٩)، الجرح والتعديل (٩/ ٢١٥)، الضعفاء للعقيلي (٤/ ٤٤٥)، الثقات لابن حبان (٩/ ٢٨٤)، الكامل لابن عدي (٧/ ٢٦٠٦)، سؤالات السجزي للحكم (ص: ١٢٠)، تاريخ بغداد للخطيب (١٤/ ٢٧)، هدي الساري (ص: ٤٧٧)، وتهذيب التهذيب لابن حجر (١١/ ٣٤٦)، التقريب (٧٨٣٤)، شذرات الذهب لابن العماد (٢/ ٢٩).\n(^٢) قوله: \"ابن محمد\" سقط من (ك)، وهو: ابن علي بن الحسين بن علي بن أبي طالب القرشي العلوي الهاشمي المدني. =\n⦗٢٨٩⦘ = قال ابن معين: \"ما أراه إلَّا كان صدوقًا\"، وقال البخاري: \"وكان أوثق من أخيه محمد، وأقدم سنًّا\"، وذكره ابن حبان في الثقات، وقال: \"كان يخطئ\"، وقال الذهبي: \"مقبول\" وقال الحافظ ابن حجر: \"صدوق\".\nانظر: تاريخ الدارمي عن ابن معين (ص: ٧٣)، التاريخ الأوسط للبخاري (٢/ ٢٦٧)، الثقات لابن حبان (٨/ ١١١)، الكاشف للذهبي (١/ ٢٣٥)، التقريب (٣٤٧).\n(^٣) ابن عبد الرحمن بن المِسْوَر بن مخرمة المَخْرَمي -بفتح الميم، وسكون الخاء المنقوطة، وفتح الراء المهملة المخففة- نسبة إلى المسور بن مخرمة النوفلي القرشي، توفي سنة (١٧٠ هـ).\nوثقه الجماعة مثل: أحمد بن حنبل، وابن معين، والبخاري، وأبو حاتم، والنسائي وغيرهم.\nوقال ابن حبان: \"كان كثير الوهم في الأخبار حتى يروي عن الثقات ما لا يشبه حديث الأثبات فإذا سمعها مَن الحديث صناعته شهد أنها مقلوبة فاستحقَّ الترك\"، وتعقَّبه الذهبي بقوله: \"كيف يترك وقد احتجَّ مثل الجماعة به، سوى البخاري، ووثقه مثل أحمد\".\nوقال في المغني: \"ثقة، وهَّاه ابن حبان فقط\"، ورمز له في الميزان \"صح\"، وقال الحافظ: \"ليس به بأس\".\nانظر: المجروحين لابن حبان (٢/ ٢٧)، الأنساب للسمعاني (١١/ ١٧٨)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (١/ ٤٣٧) -ووقع فيه: \"المخزومي\" بدل \"المخرمي\" وهو خطأ- تهذيب الكمال للمزي (١٤/ ٣٧٢)، سير أعلام النبلاء للذهبي (٧/ ٣٢٩)، المغني في الضعفاء للذهبي (٢/ ٣٣٤)، الميزان (٢/ ٤٠٣)، التقريب (٣٢٥٢).\n(^٤) أخرجه البخاري في التاريخ الكبير من هذا الطريق معلَّقًا كما سبق في تخريج الذي قبله.","vol":"1","page":287},{"text":"١٦٩ - حَدثَنا أبو داود الحرانيُّ، حدثنا يَعقوبُ بن إبْراهيم بن سَعد (^١)، حدثنا أبي، عن صالح بن كيْسان، عن الحارث -يَعني: ابن فُضَيل-، عَن جَعفر بن عبد الله بن الحكم (^٢)، عن عبد الرحمن بن المسْور [يعني: ابن مخرمة] (^٣)، عَن أبي رافع، عن عبد الله بن مسْعُودٍ أن نبي الله ﷺ قال: \"مَا من نبي بعَثَهُ الله في أمتهِ قبلي إلَّا كان له من أمتهِ حَواريُّون وأصحاب، يأخُذُونَ بِسُنَّته، ويهتدون بأمْرِهِ، ثم إنها تخلف من بعدهم خلوفٌ؛ يقولون ما لا يفعَلُون، ويفعَلُونَ ما لا يؤمرُون، فَمَنْ جاهدَهم بيَدِهِ فهوَ مؤمنٌ، وَمن جاهدَهم بلسانه فهوَ مؤمنٌ، وَمن جاهدهم بقلبهِ فهوَ مؤمنٌ، ليْس من (^٤) وراء ذلك من الإيمان حبةُ خرْدلٍ\".\nقال أبو رَافع: فحدَّثته عبد الله بن عمر فأنكره عَليَّ، فقدم ابن مسْعود فنزل بفنائهِ (^٥)، فاسْتَتْبَعَني إليهِ عبد الله بن عُمر يَعوده، فأنطلق [¬*] مَعَهُ، فلما\n⦗٢٩١⦘ جلَسْنَا سألتُ ابنَ مَسْعودٍ عن هذا الحديثِ فحدَّثنيه كما حَدَّثتُه ابنَ عُمَر (^٦).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن رافع بن سنان الأنصاري الأوسي المدني.\n(^٣) ما بين المعقوفتين من (ك).\n(^٤) سقط من (م) حرف: \"من\" ويبدو أنها ألحقت بالهامش، فهناك تخريج في هذا الموضع إلى الهامش، ولكنه غير واضح بسبب التصوير.\n(^٥) كذا في نسخ أبي عوانة الثلاثة، وفي صحيح مسلم: \"فنزل بقناة\".\nلكن قال ابن الصلاح: \"في كتاب أبي عوانة الإسفراييني المخرَّج عليه -وهي رواية أكثر رواة الكتاب-يعني: صحيح مسلم-، وفي رواية أبي الفتح السمرقندي الشاشي -أي: لصحيح مسلم-: \"بقناة\" بالقاف، وكذا رواه الحُميدي في \"الجمع =\n⦗٢٩١⦘ = بين الصحيحين\"، وكذا في أصل الحافظ أبي عامر العبدري بخطِّه -وهو برواية السمرقندي-، وفي أصل الحافظ أبي القاسم العسكري -أي: من صحيح مسلم-، وكان هذا منه أولًا على رواية السمرقندي، ثم غيَّر ذلك فيهما وجعل \"بفنائه\". و\"قناة\" بالقاف؛ وهو الأشبه، وقد ذهب القاضي أبو الفضل اليحصبي إلى أن الأول وإن كان رواية الجمهور فهو خطأ وتصحيف، وإنما هو: \"قناة\" وهو اسم وادٍ من أودية المدينة عليه حرث ومالٌ من أموالها، والله أعلم\".\nوقال النووي: \"هكذا هو في بعض الأصول المحققة \"بقناة\" بالقاف المفتوحة وآخره تاء التأنيث وهو غير مصروف للعلمية والتأنيث، وهكذا ذكره أبو عبد الله الحميدي في \"الجمع بين الصحيحين\"، ووقع في أكثر الأصول ولمعظم رواة كتاب مسلم \"بفنائه\" بالفاء المكسورة وبالمد وآخره هاء الضمير قبلها همزة والفناء ما بين أيدي المنازل والدور\". أقول: ما نسبه ابن الصلاح إلى كتاب أبي عوانة تخالفها نسخ أبي عوانة التي بين أيدينا، فلعل ابن الصلاح وقف على نسخة أخرى غير التي بأيدينا، والتي فيها: \"بفنائه\" كما سبق، وكلا الوجهين محتملٌ، ولم أقف على شيءٍ يؤيد قول القاضي عياض من أنَّ \"بفنائه\" تصحيفٌ.\nوأما قناة: فاسم وادٍ في المدينة، يمرُّ بين المدينة وأُحُد، فإذا التقى مع بطحان وعقيق المدينة تكوَّن وادي إضم، وهذه الأودية الثلاثة تكتنف المدينة من جميع نواحيها، ويذهب إضم إلى البحر الأحمر جنوب مدينة الوجه.\nانظر: معجم البلدان لياقوت (٤/ ٤٥٥)، صيانة صحيح مسلم لابن الصلاح (ص: ٢٠٧) شرح صحيح مسلم للنووي (٢/ ٢٩)، المعالم الأثيرة لمحمد شُرَّاب (ص: ٣٣٨).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان أن النهي عن المنكر من الإيمان، وأن الإيمان يزيد وينقص (١/ ٦٩ - ٧٠ ح ٨٠) من طرقٍ عن يعقوب بن إبراهيم بن سعد به.\nوزاد مسلمٌ في آخره: \"قال صالح: وقد تُحُدِّث بنحو ذلك عن أبي رافع\"، كأنه يشير =\n⦗٢٩٢⦘ = إلى رواية أبي رافعٍ عن النبي ﷺ مباشرة بهذا الحديث والتي لم يذكر فيه ابن مسعود، أخرجها البخاري في التاريخ الكبير معلقةً -كما سبق-.\nوأخرجه الإمام أحمد في المسند (١/ ٤٥٨) عن يعقوب بن إبراهيم عن أبيه به، وأخرجه البيهقي في السنن الكبرى (١٠/ ٩٠) من طريق يحيى بن عبد الحميد عن إبراهيم بن سعد به.\nوقد سئل الإمام أحمد عن حديث ابن مسعود هذا فقال: \"الحارث بن فُضيل ليس بمحمود الحديث، وهذا الكلام لا يشبه كلام ابن مسعود … \"، وقد أخرجه في مسنده كما سبق تخريجه منه. ونقل النووي عن أبي علي الجياني عن الإمام أحمد أنه قال: \"هذا الحديث غير محفوظ\".\nلكن قال ابن الصلاح ﵀: \"قد روى عن الحارث هذا جماعة من الثقات، ولم نجد له ذكرًا في كتب الضعفاء، وفي كتاب ابن أبي حاتم عن يحيى بن معين أنه \"ثقة\"، ثم إن الحارث لم ينفرد به، بل تُوبع عليه على ما أشعر به كلام صالح بن كيسان المذكور، وذكر الإمام الدارقطني في كتاب \"العلل\" أن هذا الحديث قد روي من وجوهٍ أُخر منها: عن أبي واقد الليثي عن ابن مسعود عن النبي ﷺ\".\nأقول: كلام ابن الصلاح ﵀ بأن الحارث قد توبع على روايته عن ابن مسعود -كما هو ظاهر كلامه الذي اعتمد فيه كلام صالح بن كيسان- فيه نظرٌ، لأن الحديث المروي عن أبي رافعٍ عن النبي ﷺ هو من طريق الحارث بن فضيلٍ أيضًا -كما سبق تخريجه من التاريخ الكبير-، ولم أقف للحارث على متابع. وأما قوله بأن الدارقطني قال: إن الحديث روي من وجوهٍ أُخر منها: عن أبي واقد الليثي عن ابن مسعود، فليس كذلك لأن الدارقطني رحمه الله تعالى ذكر وجهًا واحدًا فيه اختلاف من حيث إسقاط أبي واقدٍ -راويه عن ابن مسعود- من الإسناد وذكره، وأن إثباته أصح من إسقاطه. وذكر أيضًا طريق أبي رافع عن ابن مسعود الذي جاء هنا، =\n⦗٢٩٣⦘ = ولم أجده من طريق أبي واقدٍ عن ابن مسعود.\nفائدة الاستخراج:\nرواية المصنِّف فيها بيان: الحارث بن فضيل؛ الذي جاء عند مسلم مهملًا.\nانظر: مسائل الإمام أحمد رواية أبي داود (ص: ٣٠٧)، العلل للدارقطني (٥/ ٣٤١ - ٣٤٢)، صيانة صحيح مسلم لابن الصلاح (ص: ٢٠٩)، شرح مسلم للنووى (٢/ ٢٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة فيض الله (١/ ق ٢٨/ ب) ونسخة دار الكتب المصري (١/ ق ٢٣/ أ): فأنطلق، وفي صحيح مسلم (٥٠): فانطلقت.","vol":"1","page":290},{"text":"١٧٠ - حدثنا أبو جَعفر الدارمي (^١)، حدثنا أبو نعيم [وقبيصة] (^٢)، ح\nوحدثنا الغَزِّيُّ (^٣)، حدثنا الفريابي (^٤)، كلاهما عن سُفيان (^٥)، ح\nوحدثَنا الدارمي (^٦)، حدثنا حَبَّان بن هلالٍ (^٧)، حدثنا وُهَيب (^٨)، عن\n⦗٢٩٤⦘ سُهيل (^٩)، *ح\nوحدثنا الغَزِّي قال: حدثنا الفريابي، عن سفيان، عن سُهيل * (^١٠) بن أبي صالح، عن عطاء بن يزيدَ الليثي، عن تميمٍ الدَّاري قال: قال رسولُ الله ﷺ: \"إنما الدين النصيحةُ\" -ثلاثَ مرَّاتٍ-. قيل: لمن يا رسول الله؟ قال: \"للهِ، ولرسولِهِ، ولأئمةِ المسلمين، وَعَامَّتِهِم\" (^١١).\n_________\n(^١) أحمد بن سعيد بن صخر السرخسي.\n(^٢) ما بين المعقوفتين من (ك)، وهو: ابن عقبة السُّوَائي الكوفي، وأبو نعيم هو الفضل بن دُكين التيمي مولاهم.\n(^٣) عبد الله بن محمد بن عمرو بن الجراح الأزدي، أبو العباس.\n(^٤) محمد بن يوسف بن واقد.\n(^٥) هو: الثوري هنا كما بينه البيهقي في الكبرى (٨/ ١٦٣)، وفي الحديث الآتي هو: ابن عيينة، وكلاهما روى الحديث عن سهيل، كما سيأتي بيانه في التخريج.\nوفي (ك) هذا الإسناد جاء متأخرًا عن الإسناد الذي بعده، وهو حديث الدارمي عن حَبَّان.\n(^٦) هو أحمد بن سعيد.\n(^٧) حبان -بفتح أوله وثانيه مع التشديد- البصري. التقريب (١٠٦٩).\n(^٨) ابن خالد بن عجلان الباهلي.\n(^٩) ابن أبي صالح ذكوان السمان المدني.\n(^١٠) ما بين النجمين سقط من (م).\n(^١١) أخرجه مسلم في كتاب الإيمان -باب بيان أن الدين النصيحة (١/ ٧٥ ح ٩٦) من طريق عبد الرحمن بن مهدي عن سفيان الثوري به.\nوأخرجه من طريق أبي نعيم عن سفيان الثوري عن سهيل به: الطبراني في الكبير (٢/ ٥٢).\nوأخرجه من طريق الفريابي عن سفيان الثوري عن سهيل به: البخاري في التاريخ الأوسط (٢/ ٣٤)، والبيهقي في السنن الكبرى (٨/ ١٦٣).\nوللحديث طرقٌ أخرى عن الثوري منها: وكيع عنه، أخرجه في الزهد (٢/ ٦٢١)، ومن طريقه أحمد في المسند (٤/ ١٠٢).\nوبشر بن منصور عن الثوري، أخرجه من طريقه ابن أبي عاصم في السنة (٢/ ٥٠٥ ح ١٠٩٢)، والخطيب في تلخيص المتشابه (١/ ٥٣١).\nوأخرجه من طريق وهيب بن خالد عن سهيل به: الطبراني في الكبير (٢/ ٥٢)، وأبو نعيم في معرفة الصحابة (٢/ ١٩٤).\nفائدة الاستخراج:\nأحال مسلم بمتن الحديث ولم يذكره، وميَّزه المصنِّف.","vol":"1","page":293},{"text":"١٧١ - حَدثنا علي بن المبارك (^١)،\n⦗٢٩٥⦘ حدثنا زيد [بن] [¬*] المبارك (^٢)، ح\nوحدثَنا ابنُ عَمِيرة (^٣)، حدثنا الحُميدي (^٤)، قالا (^٥): حدثنا سفيان، ح\nوَحدثنَا الربيع بن سليمان (^٦)، حدثنا الشافعيُّ (^٧)، عن ابن عُيينة، عن سُهَيل عن عَطاء بن يزيد بإسْنادِهِ مثلَه (^٨).\n_________\n(^١) هو: علي بن محمد بن عبد الله بن المبارك الصنعاني.\n(^٢) الصنعاني اليماني.\n(^٣) بشر بن موسى بن صالح بن شيخ بن عَمِيرة الأسدي البغدادي.\n(^٤) عبد الله بن الزبير، والحديث في مسنده (٢/ ٣٦٩).\n(^٥) في (ك): \"قال\".\n(^٦) ابن عبد الجبار المرادي مولاهم المصري.\n(^٧) والحديث في كتابه \"الرسالة\" (ص: ٥١)، وفي مسنده (ص: ٢٣٣) عن ابن عيينة به.\n(^٨) لم أجد من أخرجه من طريق زيد بن المبارك عن ابن عيينة، وأما من طريق الحميدي فقد أخرجه البخاري في التاريخ الأوسط (٢/ ٣٢)، وهو في مسند الحميدي كما سبق تخريجه منه.\nوأخرجه من طريق الربيع بن سليمان عن الشافعي: البغوي في شرح السنة (١٣/ ٩٣)، والبيهقي في الاعتقاد (ص: ١٤٤)، وفي معرفة السنن والآثار (١/ ٢١٧).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو خطأ طباعي، وهو على الصواب في طبعة دار المعرفة (١٠٢)، وانظر: حاشية محققي الكتاب.","vol":"1","page":294},{"text":"١٧٢ - حَدثنا وحشي بن عَمرو بن الرَّبيع (^١)، حدثنا أبي، ح\nوَحدثنا ابن عبد الحكم (^٢)، حدثنا أبي، ح\nوحدثنا ابن أبي مسرَّة (^٣)،\n⦗٢٩٦⦘ حدثنا المُقْرِئ (^٤)، كلهُم عن الليْثِ، عن يحيى بن سعيد (^٥)، عن سُهَيلٍ بإسْنادِهِ مثلَه إلا أنَّه قال: \"النَّصيحة\" مرَّةً واحدة (^٦).\n_________\n(^١) ابن طارق بن قُرَّة الهلالي، لم أجد له ترجمة، أما أبوه فأحد الثقات من رجال التهذيب.\n(^٢) محمد بن عبد الله بن العبد الحكم بن أعين المصري الفقيه.\n(^٣) عبد الله بن أحمد بن زكريا بن أبي مسرَّة المكي، أبو يحيى مفتي مكة، توفي سنة =\n⦗٢٩٦⦘ = (٢٧٩ هـ). قال قال أبي حاتم: \"كتبت عنه بمكة، ومحله الصدق\"، وذكره ابن حبان في الثقات، ولم أجد فيه كلامًا غير ذلك. انظر: الجرح والتعديل لابن أبي حاتم (٥/ ٦)، الثقات لابن حبان (٨/ ٣٦٩)، العقد الثمين للفاسي (٥/ ٩٩)، العبر للذهبي (١/ ٤٠٣).\n(^٤) عبد الله بن يزيد القرشي مولاهم، أبو عبد الرحمن المقرئ المكي.\n(^٥) ابن قيس الأنصاري المدني.\n(^٦) أخرجه ابن حبان في صحيحه كما في الإحسان (٧/ ٤٩) من طريق محمد بن رمحٍ، وأخرجه الطبراني في الكبير (٢/ ٥٢)، وابن نصر المروزي في تعظيم قدر الصلاة (٢/ ٦٨٧) كلاهما من طريق أبي صالح عبد الله بن صالح، كلاهما عن الليث به.\nوفي جميع المصادر الآنفة الذكر \"الدين النصيحة\" ثلاث مرات، فلعله في طرق أبي عوانة جاء ذكرها مرة واحدة، ولم أجد من أخرجه من هذه الطرق التي ذكرها أبو عوانة.","vol":"1","page":295},{"text":"١٧٣ - حدثنا محمد بن إسحاق البكائيُّ الكوفي، وعلي بن حرب، وأبو أميةَ قالوا (^١): حدثنا يعلى (^٢)، ح\nوحَدثنا يَزداد بن عمر بن رزين الهمذاني (^٣)، حدثنا يزيد بن هارون، ح\n⦗٢٩٧⦘ وحَدثنا أبو البَخْتَرِي (^٤)، حدثنا أبو أسامة (^٥)، قالوا: حدثنا إسمْاعيلُ بن أبي خالد، عن قيس بن أبي حازم، عَن جَرير قال: بَايَعْتُ النَّبي ﷺ على إقام الصَّلاة، وَإيتاء الزكاةِ، والنُّصح لكل مُسْلِمٍ (^٦).\nوقال بعضُهم: \"لكلِّ مؤمن\" (^٧).\n_________\n(^١) في (م): \"قالا\" وهو خطأ.\n(^٢) ابن عبيد بن أبي أمية الطنافسي.\n(^٣) ذكره ابن أبي حاتم وقال: \"كتبت عنه بهمذان، وكان صدوقًا\"، وذكر ابن الجوزي في الألقاب أنَّ اسمه: محمد، وذكره الحافظ ابن حجر في الألقاب أيضًا وسماه: أحمد بن عمر، فالله أعلم بالصواب، -ووقع عندهما: \"الهمداني\" بالدال المهملة، وهو خطأ =\n⦗٢٩٧⦘ = والصواب المثبت كما في الجرح والتعديل- ولم أجد له ترجمة في موضعٍ آخر.\nانظر: الجرح والتعديل (٩/ ٣١٠)، كشف النقاب لابن الجوزي (٢/ ٤٦٢)، نزهة الألباب لابن حجر (٢/ ٢٤٦).\n(^٤) عبد الله بن محمد بن شكر البغدادي العنبري.\n(^٥) حماد بن أسامة القرشي.\n(^٦) أخرجه البخاري في صحيحه -كتاب الإيمان- باب قول النبي ﷺ: الدين النصيحة لله ولرسوله ولأئمة المسلمين وعامتهم (الفتح ١/ ١٦٦ ح ٥٧) من طريق يحيى القطان عن إسماعيل بن أبي خالد به. وأخرجه أيضًا في كتاب الزكاه -باب البيعة على إيتاء الزكاه (الفتح ٣/ ٣١٤ ح ١٤٠١) من طريق عبد الله بن نمير عن إسماعيل به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان أن الدين النصيحة (١/ ٧٥ ح ٩٧) من طريق أبي أسامة القرشي وابن نمير كلاهما عن إسماعيل بن أبي خالد به.\nوأخرجه الدارمي في سننه -كتاب البيوع- باب في النصيحة (٢/ ٣٢٢ ح ٢٥٤٠)، وابن منده في الإيمان (١/ ٣٨٤) من طريق يعلى بن عبيد به.\nولم أجد من أخرجه من طريق يزيد بن هارون.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: قيس بن أبي حازم الذي جاء عند مسلم مهملًا.\n٢ - ذكر المصنِّف عقب الحديث اختلاف بعض الرواة في لفظة من الحديث.\n(^٧) لعل هذه اللفظة في طريق يزيد بن هارون، فهي ليست في جميع المصادر السابقة.","vol":"1","page":296},{"text":"١٧٤ - حدثنا علي بن حَرب، وزكريا بن يحيى بن أسَد (^١)، وَعبد السلام بن أبي فروة النَّصيبي (^٢)، قالوا: حدثنا سفيان بن عُيينة، عن زياد بن عِلاقَة (^٣)، سمعَ (^٤) جَريرًا يقول: \"بَايَعْتُ رسول الله ﷺ على النُّصحِ لكلِّ مُسْلمٍ، فأنا لكم ناصحٌ\" (^٥).\n_________\n(^١) المروزي، نزيل بغداد.\n(^٢) هو: عبد السلام بن عبيد بن أبي فروة النصيبي.\nقال ابن حبان: \"يسرق الحديث، ويلزق بالثقات الأشياء التي رواها غيرهم من الأثبات، لا يجوز الاحتجاج به بحال\"، وقال الأزدي: \"لا يكتب حديثه\"، وقال الدارقطني: \"ليس بشيء\"، وقال الذهبي: \"صاحب ابن عيينة، تأخر بمدينة نصيبين، ورحل إليه الحافظ أبو عوانة وروى عنه في صحيحه\".\nويلاحظ أن المصنِّف قرنه بشيخيه: علي بن حرب، وزكريا بن أسد فالاعتماد عليهما.\nانظر: المجروحين لابن حبان (٢/ ١٥٢)، ميزان الاعتدال للذهبي (٦١٧٢)، لسان الميزان لابن حجر (٤/ ١٥).\n(^٣) عِلاقة: بكسر المهملة، وبالقاف، بن مالك الثعلبي، أبو مالك الكوفي. التقريب (٢٠٩٢).\n(^٤) في (ك): \"سمعت جريرًا\".\n(^٥) أخرجه البخاري في صحيحه -كتاب البيوع- باب هل يبيع حاضر لبادٍ بغير أجر؟ وهل يعينه أو ينصحه (الفتح ٤/ ٤٣٣ ح ٢١٥٧) عن علي بن المديني عن ابن عيينة به. وأخرجه في كتاب الإيمان -باب قول النبي ﷺ: الدين النصيحة … (الفتح ١/ ١٦٨ ح ٥٨) من طريق أبي عوانة الوضاح عن زياد بن علاقة به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان أن الدين النصيحة (١/ ٧٥ ح ٩٨) عن =\n⦗٢٩٩⦘ = ابن أبي شيبة وابن نمير وزهير بن حرب كلهم عن ابن عيينة به.\nوأخرجه البغوي في شرح السنة (١٣/ ٩١) من طريق المصنِّف عن شيوخه الثلاثة به، وأخرجه أيضًا (١٣/ ٩٢) من طريق أبي العباس الأصم عن زكريا بن يحيى بن أسد -وحده- عن ابن عيينة به.\nفائدة الاستخراج:\nقول جرير في آخر الحديث: \"وأنا لكم ناصح\" ليس عند مسلم.","vol":"1","page":298},{"text":"١٧٥ - حدثنا إسْحاق بن سيَّار (^١)، حدثنا عبيد الله (^٢)، حدثنا سفيان (^٣) عن زياد بن علاقة قالَ: سَمِعْتُ جَريْرًا يُحَدِّث حين مات المغيرةُ بن شُعبَةَ، خطبَ النَّاسَ فقال: \"أُوصيكم بِتَقوى الله وحدَه لا شريك له، والسَّكينةِ، والوقار، فإني بايعْتُ رسول الله ﷺ بيدي هذه على الإسلام، وَاشترَطَ عَلَيَّ النُّصْحَ لكلِّ مُسْلِمٍ، فوربِّ الكعبةِ إني لكم ناصحٌ أجمعينَ، ثم (^٤) اسْتَغْفَرَ، وَنَزَل\" (^٥).\n_________\n(^١) ابن محمد بن مسلم النَّصيبي.\n(^٢) ابن موسى بن باذام العبسي.\n(^٣) في الأصل: \"شيبان\" وضبَّب عليها الناسخ، كتب في الهامش: سفيان، وفي (ط) و(ك) سفيان وهو الصواب.\n(^٤) في (ك): \"واستغفر\".\n(^٥) لم أجده من هذا الطريق، ولم يتبيَّن لي من هو سفيان في هذا الإسناد، لأن عبيد الله قد روى عن السفيانين، والثوري أيضًا قد روى هذا الحديث عن زياد بن علاقة، أخرجه من طريقه البخاري في صحيحه -كتاب الشروط- باب ما يجوز من الشروط في الإسلام والأحكام والمبايعة (الفتح ٥/ ٣٦٩ ح ٢٧١٤).","vol":"1","page":299},{"text":"١٧٦ - حدثنا أحمد بن موسى المعَدَّل (^١)، حدثنا زكريا بن عدي (^٢)، حدثنا إسماعيل بن زكريا (^٣)، حدثنا داود بن\n⦗٣٠١⦘ أبي هند (^٤)، عَن الشعبي، عن جَرير بن عبد الله قال: \"بَايعْتُ رسولَ الله ﷺ على إقام الصَّلاة، وإيتاء الزكاةِ والنُّصْح لكلِّ مُسْلِمٍ\". -قالَ الشَّعْبيُّ: وَكانَ (^٥) جَرير رَجُلًا فَطِنًا- \"فقلتُ: يا رسولَ الله فيما استطعْتُ! قال: فيما استطعْت\". فكانَتْ رخصةً (^٦).\n_________\n(^١) بضم الميم، وفتح العين، والدال المشدَّدتين المهملتين، وفي آخرها اللام، هذا اسم لمن عُدِّل وزُكِّي وقبلت شهادته عند القضاة وغيرهم. وشيخ المصنِّف هنا لم أعرفه، وذكر المزي في تلاميذ زكريا بن عدي: أحمد بن موسى الشطوي البزاز، ويبدو أنه ليس هو، فالمصنِّف روى عنهما في إسنادين متتابعين (كما في المطبوعة من مسند أبي عوانة ٥/ ٤٠٧ - ٤٠٨) وفرق بينهما بنسبة كلّ منهما، والله أعلم.\nانظر: الأنساب للسمعاني (١١/ ٣٩٦)، تهذيب الكمال للمزي (٩/ ٣٦٦).\n(^٢) ابن الصلت التيمي، أبو يحيى الكوفي، نزيل بغداد.\n(^٣) ابن مُرَّة الخُلْقاني الأسدي مولاهم، أبو زياد الكوفي، توفي سنة (١٧٤ هـ) وقيل قبلها.\n(ووقع في التقريب -النسخة المطبوعة والمخطوطة أيضًا- ذكر وفاته سنة: ١٩٤ هـ، وهو خطأ والتصويب من تاريخ بغداد وغيره من المصادر المذكورة في آخر الترجمة) اختلف فيه قول ابن معين وأحمد بن حنبل، فقوَّياه مرة، وضعَّفاه أخرى، ووثقه أبو داود، وقال أبو حاتم: \"صالح\"، وقال ابن خراش: \"صدوق\"، وقال النسائي: \"أرجو أن لا يكون به بأس\"، وذكره ابن حبان في الثقات، وقال ابن عدي: \"ولإسماعيل من الحديث صدر صالح، وهو حسن الحديث، يكتب حديثه\".\nورمى أيضًا ببدعة التشيع، فقد روى العقيلي بإسناده عنه أنه قال: \"الذي نادى من جانب الطور عبده علي بن أبي طالب\"، وقال: \"هو الأول والآخر: علي\".\nفتعقبه الذهبي قائلًا: \"هذا السند مظلم، ولم يصح عن الخُلْقاني هذا الكلام، فإن هذا من كلام زنديق\"، وقال في الكاشف: \"صدوق\"، وفي الميزان: \"صدوق شيعي\"، ووثقه في \"من تكلم فيه وهو موثق\"، وقال الحافظ: \"صدوق، يخطئ قليلا\"، وتابعه ابن أبي عدي عن داود بن أبي هند، وللحديث طرقٌ أخرى عن الشعبي كما سيأتي في التخريج.=\n⦗٣٠١⦘ = انظر: تاريخ الدوري عن ابن معين (٢/ ٣٤)، الجرح والتعديل لابن أبي حاتم (٢/ ١٧٠) الضعفاء للعقيلي (١/ ٧٨)، الكامل لابن عدي (١/ ٣١١)، الثقات لابن حبان (٦/ ٤٤) تاريخ بغداد للخطيب (٦/ ٢١٥)، تهذيب الكمال للمزي (٣/ ٩٢)، السير (٨/ ٤٧٥) ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ٦٨)، والكاشف (١/ ٢٤٦)، والميزان للذهبي (١/ ٢٢٨)، التقريب (٤٤٥).\n(^٤) واسم أبي هند: دينار بن عُذَافر القشيري مولاهم البصري.\n(^٥) في (ك): \"فكان\".\n(^٦) أخرجه البخاري في صحيحه -كتاب الأحكام- باب كيف يبايع الإمام الناس (الفتح ١٣/ ٢٠٥ ح ٧٢٠٤)، ومسلم في كتاب الإيمان -باب بيان أن الدين النصيحة (١/ ٧٥ ح ٩٩) كلاهما من طريق هشيم عن سيارٍ عن الشعبي به. وأخرجه الإمام أحمد في المسند (٤/ ٣٦١) من طريق محمد بن أبي عدي عن داود بن أبي هند عن الشعبي به.\nوأخرجه الحميدي في مسنده (٢/ ٣٥٠) عن ابن عيينة، عن مجالد بن سعيد عن الشعبي به، وهذه متابعة قاصرة لزكريا كالتي في الصحيحين.\nفائدة الاستخراج:\nلفظ مسلم \"بايعت النبي ﷺ على السمع والطاعة- فلقنني: فيما استطعت- والنصح لكل مسلم\"، وعند المصنِّف ألفاظٌ زائدة: لأقامة الصلاة، وإيتاء الزكاة، وزيادة الشعبي في آخر الحديث، ويظهر أن قوله: \"فكانت رخصة\" هو من قول الشعبي أيضًا، والله أعلم.","vol":"1","page":300},{"text":"<span data-type='title' id=toc-101>بَيَانُ الأَعْمَالِ التي يَسْتَوجِبُ صَاحِبُهاَ عَذَابَ الله وَغَضبَهُ، والدَّلِيلُ عَلَى أَنَّه لا يَنْفَعُهُ مَعها عَمَلٌ إِذا لَقِيَ الله بِهَا</span>","vol":"1","page":302},{"text":"١٧٧ - حَدثنا ابن أبي رَجاء (^١)، حدثنا وكيع بن الجَرَّاح، عَن الأعمش، عن أبي وَائلٍ (^٢)، عَن عبد الله قال: قال رسولُ الله ﷺ: \"مَنْ حَلَفَ على يَمِينِ صَبْرٍ (^٣) لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ -وَهُوَ فِيهَا فَاجِرٌ- لَقِيَ الله وَهُوَ عَلَيْهِ غَضْبَانٌ\".\nفَدَخَلَ الأشْعَثُ بن قَيسٍ فَقال: ما يُحَدِّثكم أبو عبد الرحمن؟ قلنا: كَذَا وَكَذَا. قال: صَدَقَ، فِيَّ نَزَلَتْ، خَاصَمْتُ رَجُلًا (^٤) إلى النَّبِيِّ ﷺ في أَرْضٍ لَنَا، قال: \"بَيِّنَتُكَ\". قلتُ: لَيْسَتْ لِي بَيِّنَةٌ. قال: \"فَيَمِيْنُهُ\". قلتُ: إِذًا يَحْلِف.\nقال رسولُ الله ﷺ عندَ ذلك: \"مَنْ حَلَفَ عَلَى يَمِينِ صَبْر (^٥)\n⦗٣٠٣⦘ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ -وَهُوَ فِيها فَاجِرٌ- لَقِيَ الله وَهُو عَليهِ غَضْبَانٌ، فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ إلى قوله: ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ (٧٧)﴾ (^٦) \" (^٧).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثَغْري المصيصي.\n(^٢) شقيق بن سلمة الأسدي الكوفي.\n(^٣) قال النووي: \"هي بإضافة يمين إلى صبر، ويمين الصبر هي التي يحبس الحالف نفسه عليها (أو يُلزم بها عند حكم ونحوه) … وهو فيها فاجر أي: متعمد الكذب، وتسمى اليمين الغَموس\". شرح صحيح مسلم (٢/ ١٢١، ١٦٠).\n(^٤) وهذا الرجل هو ابن عمه كما بينته رواية البخاري، واسمه: معدان -أو جرير- بن الأسود بن معد يكرب الكندي، ويلقب بالجَفشيش.\nانظر: فتح الباري (٥/ ٤١ و١١/ ٥٦٩)، الإصابة لابن حجر (١/ ٤٩١).\n(^٥) في (م) و(ك): \"يمينٍ صبرًا\".\n(^٦) سورة آل عمران- الآية (٧٧).\n(^٧) أخرجه البخاري في مواضع من صحيحه، منها: في كتاب الشرب والمساقاة -باب الخصومة في البئر، والقضاء فيها (٥/ ٤١ ح ٢٣٥٦) من طريق أبي حمزة السكري عن الأعمش به، وفي كتاب الخصومات -باب كلام الخصوم بعضهم في بعض (الفتح ٥/ ٨٨ ح ٣٤١٦) من طريق أبي معاوية عن الأعمش به، وفي كتاب الشهادات- باب يحلف المدعى عليه حيثما وجبت عليه اليمين … (الفتح ٥/ ٣٣٦ ح ٢٦٧٣) من طريق عبد الواحد بن زياد عن الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار (١/ ١٢٢ ح ٢٢٠) من طريق ابن أبي شيبة وإسحاق بن إبراهيم وابن نمير كلهم عن وكيع به.\nوأخرجه أيضًا من طريق ابن نمير عن أبي معاوية عن الأعمش به (ح ٢٢٠).\nفائدة الاستخراج:\nجاء وكيع عند مسلم مهملًا، وبيَّنه المصنِّف بأنه: ابن الجراح.","vol":"1","page":302},{"text":"١٧٨ - حَدثنا الحسن بن عَفَّان، حدثنا ابن نُمَيرٍ (^١)، عن الأعمشِ، عن شقيقٍ قال: قال عبد الله: قال رسولُ الله ﷺ: \"مَنْ حَلَفَ عَلَى يَمينِ صَبْرٍ (^٢) لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ -وَهُوَ فِيْهَا فَاجِرٌ- لَقِيَ الله وَهُوَ\n⦗٣٠٤⦘ عَلَيْهِ غَضْبَانٌ\" (^٣).\n_________\n(^١) عبد الله بن نمير الهَمْدَاني.\n(^٢) في (م): \"يمينٍ صبرًا\".\n(^٣) أخرجه البيهقي في السنن الكبرى (١٠/ ١٧٨) من طريق أبي العباس محمد بن يعقوب عن الحسن بن عفان عن ابن نمير به.","vol":"1","page":303},{"text":"١٧٩ - حَدثنَا أبو داودَ الحرَّاني، حدثنا وَهبُ بن جَرير (^١)، ح\nوَحدثَنا أبو قِلابَة (^٢)، حدثنا أبو زيد الهرَوِيُّ (^٣) كِلاهُمَا عن شُعْبَةَ، عن الأعمش بِإِسْنَادِهِ نَحْوَه (^٤).\n_________\n(^١) ابن حازم بن زيد الأزدي، ووقع في (م): \"أبو وهب بن جرير\" ولعله سبق قلم.\n(^٢) عبد الملك بن محمد الرَّقَاشي البصري.\n(^٣) في (م): \"أبو يزيد\" وهو خطأ، وهو: سعيد بن الربيع الحَرَشي العامري البصري، والهروي بفتح الهاء والراء المهملة، نسبة إلى بلدة هَراة، إحدى بلاد خراسان، وأبو زيد المنسوب إليها ليس منها، وإنما قيل له: هَرَويٌّ؛ لأنه كان يبيع الثياب الهروية.\nانظر: الأنساب للسمعاني (١٢/ ٣٢٤ - ٣٢٥)، تهذيب الكمال (١٠/ ٤٢٩).\n(^٤) أخرجه البخاري في صحيحه -كتاب الشهادات- باب قول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ …﴾، (الفتح ٥/ ٣٣٩ ح ٢٦٧٦) من طريق محمد بن جعفر عن شعبة به، وأخرجه في كتاب الأيمان والنذور -باب عهد الله ﷿ (الفتح ١١/ ٥٥٣ ح ٦٦٥٩) من طريق ابن أبي عدي عن شعبة عن الأعمش ومنصور كلاهما عن أبي وائلٍ به.\nولم يخرجه مسلم من طريق شعبة، وقد أخرجه في كتاب الإيمان -باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار (١/ ١٢٣ ح ٢٢١) من طريق جرير عن منصور عن أبي وائل به، وأخرجه أيضًا (ح ٢٢٢) من طريق سفيان عن عبد الملك بن أعين وجامع بن راشد كلاهما عن أبي وائلٍ به.","vol":"1","page":304},{"text":"١٨٠ - حدثنا محمد بن عبيد الله بن المُنَادِي، حدثنا وَهْبُ بن جَرير، حدثنا شعبةُ، عن الأعمش، عن سليمان بن مُسْهِرٍ (^١)، عن خَرَشَة بن الحُرِّ (^٢) عن أبي ذر قال: قال رسولُ الله ﷺ: \"ثَلاثَةٌ لا يُكَلِّمُهُم الله يَومَ القِيَامَةِ، ولا يَنْظُرُ إِلَيهِمْ، وَلا يُزَكِّيهم، وَلَهُمْ عَذَابٌ أليمٌ: المنَّانُ بِمَا أَعْطَى، والمُسْبِلُ إِزَارَهُ وَالمُنَفِّقُ سلْعَتَهُ بِالحَلِفِ الكَاذِبِ -أو الفَاجِرِ-\" (^٣).\n_________\n(^١) الفزاري الكوفي.\n(^٢) خَرَشَة -بفتحات والشين المعجمة- بن الحُر -بضم المهملة- الفزاري، قال أبو داود: \"له صحبة\"، وقال العجلي: \"من كبار التابعين\". التقريب (١٧٠٧).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف … (١/ ١٠٢ ح ١٧١) عن بشر بن خالد، عن محمد بن جعفر عن شعبة به.\nفائدة الاستخراج:\n١ - ذكر مسلم طرفًا من المتن وأحال بباقيه، وميَّز المصنِّف اللفظ المحال عليه.\n٢ - جاء ذكر الأعمش عند مسلم باسمه: سليمان مهملًا.","vol":"1","page":305},{"text":"١٨١ - حدثنا السُّلَمي، وأبو أُمَيَّة، وإسْحاق بن سَيَّار (^١)، قَالوا: حدثنا عبيد الله بن موسى (^٢)، أخبرنا شَيْبَانُ (^٣)، عَن الأعمش بِإِسْنادِهِ نَحوَهُ.\n⦗٣٠٦⦘ وَقَال: \"المنَّانُ الذي لا يُعْطِي شَيْئًا إلا مَنَّهُ، والمُنَفّقُ سِلْعَتَهُ بِالحَلِفِ الفَاجِر\". ولم يَذكر شَيْبان: \"ولا يَنظُرُ إليهِمْ\" فَقَطْ (^٤).\nذَكَرَ محمد بن يحيى (^٥)، عن عبد الرزَّاق (^٦)، عَن الثَّوْري، عَن الأعمش بِإسنادِه (^٧).\n_________\n(^١) ابن محمد النصيبي.\n(^٢) ابن باذام العبسي.\n(^٣) ابن عبد الرحمن التميمي مولاهم النحْوي المؤدب.\n(^٤) لم أجد من أخرجه من طريق شيبان.\n(^٥) ابن عبد الله الذهلي.\n(^٦) ابن همام الصنعاني، ولم أجد الحديث في مصنَّفه.\n(^٧) وصله مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار … (١/ ١٠٢ ح ١٧١) من طريق يحيى القطان، عن سفيان الثوري، عن الأعمش به.\nووصله الإمام أحمد في \"المسند\" (٥/ ١٥٨) من طريق عبد الرحمن بن مهدي، وعبد الرزاق، كلاهما عن الثوري، عن الأعمش به. وانظر إتحاف المهرة، (١٤/ ١١٦ - ١١٧).\nووصله أيضًا أبو نعيم الأصبهاني في \"الحلية\" (٧/ ١٣٠) من طريق أبي قرة عن الثوري، به.","vol":"1","page":305},{"text":"١٨٢ - حَدثنا علي بن حربٍ، حدثنا أبو مُعَاويةَ (^١)، عَن الأعمش، عن أبي حَازَم (^٢)، ح\nوحَدثنا الصَّغَاني، حدثنا ابن نُمَير (^٣)، حدثنا وكيعٌ، حدثنا الأعمشُ، عَن أبي حازَم، عَن أبي هُريرة قال: قال رسولُ الله ﷺ: \"ثَلاثَةٌ\n⦗٣٠٧⦘ لا يُكَلّمُهُم الله يَومَ القِيامَةِ، وَلا يزكِّيهم، وَلَهُمْ عَذابٌ أليمٌ: شَيخٌ زَانٍ، وَمَلِكٌ كَذَّابٌ، وَعَائِلٌ مُسْتَكْبِر\" (^٤).\n_________\n(^١) محمد بن خازم الضرير الكوفي، ثقة في حديثه عن الأعمش.\n(^٢) سلمان الأشجعي الكوفي، مولى عزَّة الأشجعية الكوفية.\n(^٣) محمد بن عبد الله بن نُمَير الهَمْدَاني.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف … (١/ ١٠٢ ح ١٧٢) عن أبي بكر بن أبي شيبة عن وكيع وأبي معاوية كلاهما عن الأعمش به.\nوأخرجه البيهقي في \"الأسماء والصفات\" (١/ ٥٥٢) من طريق ابن أبي الخيبري عن وكيع به.","vol":"1","page":306},{"text":"١٨٣ - حَدثَنا يونس بن حبيب وعَمَّارُ بن رجاءٍ (^١) قالا: حدثنا أبو داود (^٢) حدثنا شُعْبَةُ، عن علي بن مُدْرِكٍ (^٣) قال: سمعتُ أبا زُرْعَة بن عَمرو بن جَرير يُحدِّثُ عن خَرَشَةَ بن الحُرِّ، عن أبي ذرٍ قال: قال رسولُ الله ﷺ: \"ثَلاثَةٌ لا يَنظُرُ الله إِلَيهِمْ يَومَ القِيامَةِ، وَلا يُكَلّمُهُمْ، وَلَهُم عَذَابٌ أَلِيمٌ\". قُلتُ: يا رسولَ الله مَنْ هؤلاءِ فَقَدْ خَابُوا وَخَسِرُوا؟ فَقَالَ: \"المنَّانُ، وَالمسْبِلُ إِزَارَهُ وَالمنَفِّقُ سِلْعَتَهُ بِالحَلِفِ الكاذِبِ\" (^٤).\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي.\n(^٢) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٦٣) عن شعبة به.\n(^٣) النخعي الوَهْبِيلي الكوفي، أبو مدرك.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار، والمن بالعطية، وتنفيق السلعة بالحلف (١/ ١٠٢ ح ١٧١) من طرق عن محمد بن جعفر عن شعبة به.","vol":"1","page":307},{"text":"١٨٤ - حدثنا محمد بن إسماعيل المكي (^١)، حدثنا عفَّان (^٢)، ح\nوَحدثنا أبو أُمية، حدثنا أبو الوليْدِ (^٣)، وَأبو عمر (^٤) قالوا (^٥): حدثنا شُعْبَةُ عن عَليِّ بن مُدْرِكٍ بِنَحْوِهِ (^٦).\n_________\n(^١) الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٢) ابن مسلم الصفَّار الباهلي.\n(^٣) هشام بن عبد الملك الطيالسي.\n(^٤) حفص بن عمر بن الحارث الأزدي الحَوْضي البصري.\n(^٥) في (م): \"قال\".\n(^٦) أخرجه الإمام أحمد في \"المسند\" (٥/ ١٤٨) عن عفان بن مسلم عن شعبة به.\nوأخرجه الدارمي في \"سننه\" كتاب البيوع -باب في اليمين الكاذبة (٢/ ٣٤٥ ح ٢٦٠٥) من طريق أبي الوليد الطيالسي وحجاج كلاهما عن شعبة به.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٦٤٩) من طريق أبي عمر حفص بن عمر وأبي الوليد الطيالسي وعفان بن مسلم كلهم عن شعبة به.","vol":"1","page":308},{"text":"١٨٥ - حَدثنَا يزيد بن سِنَان (^١)، حدثنا يَعقوبُ بن إسحاق الحَضْرَمِيُّ، حدثنا شُعبةُ بِإسْنَادِهِ: \"ثَلاثَةٌ لا يُكَلِّمُهُم الله، وَلا يَنْظُرُ إِلَيْهِمِ يَومَ القيامَةِ، ولا يزكِّيهم، وَلهم عذابٌ أليمٌ، أعاد الآيةَ ثَلاثَ مَرَّاتٍ، قُلتُ: يا رسول الله من هم؟ \" بمثلِهِ: \"الكَاذِبُ أو الفَاجِر\" (^٢).\n_________\n(^١) ابن يزيد القرشي الأموي، أبو خالد القزاز.\n(^٢) لم أجد من أخرجه من هذا الطريق، وقد سبق من طرق أخرى.","vol":"1","page":308},{"text":"١٨٦ - حدثنا علي بن حرب، وأبو عُمر العُطَارديُّ (^١) قالا: حدثنا\n⦗٣٠٩⦘ أبو مُعاوية (^٢) عن الأعمشِ، عَن أبي صالحٍ، عن أبي هُرَيرَةَ قال: قال رَسولُ الله ﷺ: \"ثَلاثةٌ لا يُكَلِّمهم الله يومَ القيامةِ، وَلا ينظر إليهم، ولا يُزكِّيهم، وَلهم عَذَابٌ أَلِيْمٌ: رَجُلٌ على فضلِ ماءٍ بفَلاةٍ فَمَنَعهُ ابن السَّبيل، ورجلٌ بايع رجلًا (^٣) بسلعةٍ بَعدَ العَصرِ فَحَلَفَ له بالله لأخَذَهَا بِكَذا وكَذَا، فَصدُّقه وهو على غير ذلك، ورجلٌ بايع إمامًا لا يُبَايِعُهُ إلا لِدنيا؛ فإن أعطاهُ منها وَفى له، وإن لم يُعْطِهِ لم يفِ له\" (^٤).\n_________\n(^١) أحمد بن عبد الجبار بن محمد الكوفي.\n(^٢) محمد بن خازم الضرير، ثقة في حديثه عن الأعمش.\n(^٣) سقطت كلمة: \"رجلًا\" من (م).\n(^٤) أخرجه البخاري في \"صحيحه\" -كتاب الشهادات- باب اليمين بعد العصر (الفتح ٥/ ٣٣٥ ح ٢٦٧٢) من طريق جرير بن عبد الحميد عن الأعمش به. وأخرجه في كتاب الأحكام -باب من بايع رجلًا لا يبايعه إلا لدنيا (الفتح ١٣/ ٢١٤ ح ٧٢١٢) من طريق أبي حمزة السكري عن الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف (١/ ١٠٣ ح ١٧٣) من طريق أبي كريب وابن أبي شيبة كلاهما عن أبي معاوية عن الأعمش به. وأخرجه الإمام أحمد في \"المسند\" (٢/ ٢٥٣) عن أبي معاوية به.\nوأخرجه الخرائطي في \"مساوئ الأخلاق\" (ص: ٦٦ ح ١٢٥) عن علي بن حربٍ به.\nوأخرجه البيهقي في \"السنن الكبرى\" (٥/ ٣٣٠) و\"الأسماء والصفات\" (١/ ٥٥١) من طريق أبى عمر العُطاردي عن أبي معاوية به.","vol":"1","page":308},{"text":"١٨٧ - حدثنا الأحمسيُّ (^١)،\n⦗٣١٠⦘ وابن أبي رجَاءٍ (^٢)، وَابن أبي الخيبَرِيّ (^٣)، قالوا (^٤): حدثنا وكيع بن الجرَّاح، حدثنا الأعمش، عن أبي صالحٍ، عن أبي هُرَيرةَ قال: قال رسول الله ﷺ: \"ثلاثةٌ لا يُكَلِّمُهم الله يومَ القيامةِ، وَلا يُزَكِّيهِم، ولهم عَذَابٌ أَلِيْمٌ: رَجُلٌ منعَ ابن السبيل فَضْلَ مَاءٍ عِنده، وَرَجُلٌ حَلَفَ على سِلْعَةٍ بعدَ العَصْرِ كاذبًا فصَدَّقه واشتراها بقولهِ، ورجلٌ بَايعَ إمامًا فَإن أُعْطِيَ وَفى (^٥)، وَإن لم يُعْطِهِ لم يفِ له\" (^٦).\n_________\n(^١) بفتح الألف وسكون الحاء المهملة وفتح الميم وفي آخرها السين المهملة، نسبة إلى =\n⦗٣١٠⦘ = أحمس وهي طائفة من بجيلة نزلت الكوفة. الأنساب للسمعاني (١/ ١٤٦).\nوالمنتسب إليها هنا هو: محمد بن إسماعيل بن سَمُرَة الكوفي، أبو جعفر الأحمسي السرَّاج.\n(^٢) أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي.\n(^٣) إبراهيم بن عبد الله بن عمر العبسي مولاهم القصار الكوفي.\n(^٤) في (م): \"قالا\" وهو خطأ.\n(^٥) في (ك): \"أعطاه وفى له\".\n(^٦) أخرجه أبو داود في سننه -كتاب البيوع- باب في منع الماء (٣/ ٢٧٧ ح ٣٤٧٤) من طريق أبي بكر بن أبي شيبة عن وكيع به.\nوأخرجه الترمذي في سننه -كتاب السير- باب ما جاء في نكث البيعة (٤/ ١٥٠ ح ١٥٩٥) من طريق أبي عمار عن وكيع به.\nوأخرجه ابن منده في الإيمان (٢/ ٦٥١)، والبيهقي في السنن الكبرى، (٨/ ١٦١) والبغوي في \"شرح السنة\" (١٣/ ١٦٨) كلهم من طريق إبراهيم بن أبي الخيبري عن وكيع به.","vol":"1","page":309},{"text":"١٨٨ - حَدثنا إسْحاقُ بن سيَّار (^١)، وَالسُّلمي، قالا: حدثنا عبيد الله بن موسى (^٢)، حدثنا شيبان (^٣)، عَن الأعمش بمثلِهِ (^٤).\n_________\n(^١) ابن محمد النصيبي.\n(^٢) ابن باذام العبسي.\n(^٣) ابن عبد الرحمن التميمي مولاهم النَحْوي المؤدب.\n(^٤) لم أقف عليه من هذا الطريق، ولكن أشار إليه ابن منده في الإيمان (٢/ ٦٥٣)، ولم يسنده.","vol":"1","page":311},{"text":"١٨٩ - وحَدثنا ابن عَفَّان (^١)، حدثنا ابن نُميرٍ (^٢) حدثنا الأعمشُ بمثلِهِ (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) عبد الله بن نُمَير الهَمْدَاني الكوفي.\n(^٣) لم أقف عليه من هذا الطريق.","vol":"1","page":311},{"text":"١٩٠ - حدثنا تَمْتَام (^١)،\n⦗٣١٢⦘ حدثنا محمد بن بشَّار (^٢)، حدثنا ابن أبي عَدِيٍّ (^٣) عن شُعْبَةَ، عن الأعمش بِإسنادِهِ بهذا (^٤) الحديث، وَقال فيه: \"رجلٌ على فَضْلِ مَاءٍ بِالطريق\".\nوقال فيه أيضًا: \"ورجلٌ أقام سلعةً بعدَ العصر في سوق المدينة، أَو بالبقيع فَحلف لقد منعها من كذا وكذا، فجاء رجلٌ فرغبَ فيها فأخَذَها\" (^٥).\nورَوَى (^٦) عَمرو الناقد (^٧)، عن ابن عُيَينةَ، عَن عَمرو (^٨)، عن أبي صَالح، عن أبي هُريرة أُراهُ مرفوعًا بهذا، وَقال فيهِ: \"رجلٌ حَلف على يمينٍ بعدَ العصْر على مال مسلمٍ فاقتطَعَه\" (^٩).\n_________\n(^١) محمد بن غالب بن حرب الضبِّيُّ البصري، أبو جعفر التمَّار، نزيل بغداد، وتَمْتام لقبه، توفي سنة (٢٨٣ هـ).\nقال ابن المنادي: \"كتب الناس عنه، ثم رغب أكثرهم عنه لخصالٍ شنيعة في الحديث وغيره\"، قال ابن أبي حاتم: \"صدوق\"، وذكره ابن حبان في الثقات وقال: \"كان متقنًا، صاحب دعابة\"، وقال الدارقطني: \"ثقة مأمون، إلا أنه كان يخطئ، وكان وهم في أحاديث … \"، وقال مرة: \"ثقة\"، ومرة قال: \"مكثر، مجوِّد\".\nوقال الخطيب: \"كان كثير الحديث، صدوقًا حافظًا\"، وتبعه ابن الجوزي.\nوقال الذهبي: \"حافظ، مكثر\"، ووثقه ابن العماد. =\n⦗٣١٢⦘ = انظر: الجرح والتعديل لابن أبي حاتم (٨/ ٥٥)، الثقات لابن حبان (٩/ ١٥١)، سؤالات السهمي للدارقطني (ص: ٧٤ - ٧٦)، سؤالات السلمي للدارقطني (ص: ٢٩٣ - ٢٩٥)، تاريخ بغداد (٣/ ١٤٤)، المنتظم لابن الجوزي (١٢/ ٣٦٩)، ميزان الاعتدال للذهبي (٣/ ٦٨١)، نزهة الألباب لابن حجر (١/ ١٤٧)، شذرات الذهب لابن العماد (١٨٥).\n(^٢) ابن عثمان العبدي، بُنْدَار البصري.\n(^٣) محمد بن إبراهيم بن أبي عدي السُّلمي مولاهم، أبو عمرو البصري.\n(^٤) في (م): \"هذا\" بدون الباء.\n(^٥) لم أجده من هذا الطريق.\n(^٦) في (ك): \"ورواه\".\n(^٧) هو: عمرو بن محمد بن بكير الناقد، أبو عثمان البغدادي.\n(^٨) ابن دينار المكي، أبو محمد الأثرم الجمحي مولاهم.\n(^٩) وصله البخاري في صحيحه -كتاب الشرب والمساقاة -باب من رأى أن صاحب =\n⦗٣١٣⦘ = الحوض والقِربة أحق بمائه (الفتح ٥/ ٥٣ ح ٢٣٦٩) عن عبد الله بن محمد المسندي عن ابن عيينة به مرفوعًا إلى النبي ﷺ. ووصله مسلم في كتاب الإيمان -باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف (١/ ١٠٣ ح ١٧٤) قال: حدثني عمرو الناقد به، وقال فيه أيضًا: \"أُراه مرفوعًا\" بمثل لفظ المصنِّف.\nفائدة الاستخراج:\nبيَّن المصنِّف: ابن عيينة، وجاء عند مسلم مهملًا باسمه: سفيان.","vol":"1","page":311},{"text":"<span data-type='title' id=toc-102>بَابُ (^١) التشديد في الذي يقتُلُ نفْسَهُ، وفي لعنِ المؤمن وأخْذ ماله، والدليل على أن القاتل إذا مات بغير توبةٍ لم ينفعه إسلامُهُ (^٢) واجتهادُهُ، وخُلِّد في نار جَهنَّم (^٣)، وأنَّ من قتِلَ على المعصيةِ اسْتوجب بمعصيته النَّارَ، وَلا يكون ذلك كفَّارة معصيتهِ (^٤)، وَبيان إباحة قتل مَن يقصد (^٥) لقتالهِ، وَأنَّه إن قُتِلَ على مَنع مالهِ منه فَهُوَ شهيد، وَبيان أنَّ الجنَّةَ لا يَدخلها (^٦) إلّا المؤمنون، وأنَّهُ لا فَرْقَ بين الإيمان والإسْلام</span>\n_________\n(^١) كذا في الأصل، وفي (م) \"باب بيان التشديد\" ولكن ضرب على كلمة \"باب\" بالقلم، وفي (ك) \"بيان التشديد\" بدون ذكر \"باب\".\n(^٢) أي في النجاة من دخول النار إذا لم يتب الله عليه.\n(^٣) هذا إذا استحلَّ الدم المعصوم؛ لأن مستحل الحرام كافرٌ مخلَّدٌ في النار.\n(^٤) ظاهر هذه الصيغة تشير إلى ما ذكره العلماء: (هل الحدود زواجر أم جوابر؟)، إلا أن الحديث الوارد هنا في قتل الصائل، وكأن المصنِّف يذهب إلى أنه حيث يتعيَّن دفع شرِّه بقتله، فإن إزهاق روحه لا يشفع له في العفو عنه عند الله، لأنه لو تمكَّن لأوقع الشر بمن صال عليه، وكأن حاله كحال المقتول المذكور في حديث أبي موسى الأشعري ﵁ مرفوعًا: \"إذا التقى المسلمان بسيفيهما … \"، فقد قال ﷺ عن المقتول أنه في النار، وذكر سبب ذلك بأنه كان حريصًا على قتل صاحبه.\n(^٥) في (ك): \"تعمَّد\" بدل \"يقصد\".\n(^٦) في (م): \"لا يدخلهُ\".","vol":"1","page":314},{"text":"١٩١ - حدثنا الأحمسي محمد بن إسماعيل، حدثنا وكيع بن الجراح (^١)، ويعلى (^٢)، ح\nوحدثَنا العباسُ بن محمد، حدثنا محمد بن عبيد (^٣)، ح\nوحدثَنا علي بن حرب الطائي، حدثنا أبو مُعاوية (^٤)، وَكيع، ويَعلى، عَن الأعمش، عَن أبي صالح، عن أبي هُرَيرةَ قال: قال النبي (^٥) ﷺ: \"مَن قَتل نفْسَه بحديدةٍ فَحَديدَتُهُ في يده يَجأ (^٦) بها في بَطنهِ في نار جهنم خَالدًا مُخلَّدًا فيها أبدًا، وَمَن تَرَدَّى من جَبَلٍ فقتل نَفسَهُ فهوَ يتردَّى في نار جَهَنَّم خالدًا مخلَّدًا فيها أبدًا، ومَن تحسى (^٧) سُمًّا فقتل نفسَهُ، فَسُمُّهُ في يده يتحسَّاهُ في نارِ جَهنَّم خَالِدًا مُخلَّدًا فيها أبدًا\" (^٨).\n_________\n(^١) في (ك): \"وكيع\" فقط بدون ذكر اسم أبيه.\n(^٢) ابن عبيد بن أبي أمية الطنافسي.\n(^٣) ابن أبي أمية الطنافسي الأحدب الكوفي.\n(^٤) محمد بن خازم الضرير، ثقة في حديثه عن الأعمش.\n(^٥) في (م): \"رسول الله\".\n(^٦) من وَجَأَ إذا ضرب بها. النهاية لابن الأثير (٥/ ١٥٢).\n(^٧) في (م) و(ك): \"حسا\".\n(^٨) أخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٣ ح ١٧٥) عن ابن أبي شيبة وأبو سعيد الأشج كلاهما عن وكيعٍ به.\nوأخرجه الترمذي في سننه -كتاب الطب- باب ما جاء فيمن قتل نفسه بسم أو غيره =\n⦗٣١٦⦘ = (٤/ ٣٨٦ ح ٢٠٤٤) عن محمد بن العلاء عن وكيع وأبي معاوية كلاهما عن الأعمش به.\nوأخرجه الدارمي في سننه -كتاب الديات- باب التشديد على من قتل نفسه (٢/ ٢٥٢ ح ٢٣٦٢) عن يعلى بن عبيد عن الأعمش به.","vol":"1","page":315},{"text":"١٩٢ - حدثَنا يونس بن حَبيب، حدثنا أبو داود (^١)، ح\nوحَدثنا عباسُ الدوري، حدثنا وَهبُ بن جَرير (^٢)، ح\nوحَدثنا أبو قِلابة (^٣)، حدثنا أبو زَيْد الهروي (^٤)، ح\nوحَدثنا الصائغ (^٥)، حدثنا عَفان (^٦)، قالوا: حدثنا شعبة، عن الأعمش، بإسناده مثلَه (^٧).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٣١٧).\n(^٢) ابن حازم بن زيد الأزدي البصري.\n(^٣) عبد الملك بن محمد بن عبد الله الرَّقاشي البصري.\n(^٤) سعيد بن الربيع الحَرَشي العامري.\n(^٥) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٦) ابن مسلم بن عبد الله الصفار الباهلي البصري.\n(^٧) أخرجه البخاري في صحيحه -كتاب الطب- باب شرب السم والدواء به وما يخاف منه والخبيث (الفتح ١٠/ ٢٥٨ ح ٥٧٧٨).\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٤ ح ١٧٥) كلاهما من طريق خالد بن الحارث عن شعبة به، زاد مسلم: \"وفي رواية شعبة عن سليمان -أي: الأعمش- قال: سمعت ذكوان\".\nوأخرجه الترمذي في سننه -كتاب الطب- باب ما جاء فيمن قتل نفسه بسم أو غيره (٤/ ٣٨٦ ح ٢٠٤٤) من طريق أبي داود الطيالسي عن شعبة به. =\n⦗٣١٧⦘ = وأخرجه الإمام أحمد في مسنده (٢/ ٤٨٨) عن محمد بن جعفر عن شعبة به.\nوأخرجه ابن منده في كتاب الإيمان (٢/ ٦٥٥) من طريق أبي قلابة الرَّقاشي عن أبي زيد الهروي عن شعبة به.","vol":"1","page":316},{"text":"١٩٣ - حَدثَني أبو عَلي إسْماعيل [بن محمد] بن قِيْرَاطٍ العُذْري (^١)، حدثنا سليمان بن عبد الرحمن (^٢)، حدثنا محمد بن شُعَيب (^٣)، أخبرني مرْوان بن جَناح (^٤)، عن الأعمشِ، أنه حَدَّثهم عَن أبي صَالح، عَن أبي هُرَيرةَ،\n⦗٣١٨⦘ عن النبي ﷺ بمثله (^٥).\n_________\n(^١) ما بين المعقوفتين من (ك)، وهو: أبو علي الدمشقي، توفي سنة (٢٩٧ هـ). ترجم له الذهبي في السير (١٤/ ١٨٦) ولم يذكر فيه جرحًا أو تعديلا، ولم أجد له ترجمة في موضع آخر.\n(^٢) ابن عيسى بن ميمون التميمي، أبو أيوب الدمشقي، ابن بنت شرحبيل، توفي سنة (٢٣٣ هـ).\nوثقه الأئمة، ووصفه بعضهم بالخطأ كثرة الرواية عن المجاهيل والضعفاء، ووثقه الذهبي مطلقًا ورمز له \"صح\"، وقال الحافظ ابن حجر: \"صدوق، يخطئ\".\nانظر: سؤالات ابن الجنيد لابن معين (ص: ٤٢٣)، المعرفة والتاريخ للفسوي (٢/ ٤٠٦)، الضعفاء للعقيلي (٢/ ١٣٢)، الجرح والتعديل لابن أبي حاتم (٤/ ١٢٩)، الثقات لابن حبان (٨/ ٢٧٨)، سؤالات الحاكم للدارقطني (ص: ٢١٧)، تهذيب الكمال للمزي (١٢/ ٢٦)، الميزان (٢/ ٢١٢)، ومن تكلِّم فيه وهو موثق (مخطوط ص: ١٣)، التقريب لابن حجر (٢٥٨٨).\n(^٣) ابن شابور الأموي مولاهم الدمشقي.\n(^٤) الأموي الدمشقي. وثقه دحيم، وأبو داود، والدارقطني وغيرهم، وذكره ابن حبان في الثقات.\nوقال أبو حاتم: \"شيخ، يكتب حديثه ولا يحتج به\"، لهذا ذكره الذهبي في المغني، =\n⦗٣١٨⦘ = والديوان.\nوقال الحافظ ابن حجر: \"لا بأس به\" فهو صدوق إن شاء الله.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٢٧٤)، الثقات لابن حبان (٧/ ٤٨٣)، سؤالات البرقاني للدارقطني (ص: ٦٨)، تهذيب الكمال للمزي (٢٧/ ٣٨٦)، ميزان الاعتدال (٤/ ٩٠)، والمغني في الضعفاء (٢/ ٦٥١)، والديوان للذهبي (ص: ٣٨٣)، التقريب (٦٥٦٦).\n(^٥) في (ك) هذا الإسناد متقدم -في الترتيب- على الذي قبله، والحديث لم أجد من أخرجه من هذا الطريق عن الأعمش.","vol":"1","page":317},{"text":"١٩٤ - حدثنا محمد بن موسى النَّهرتيري (^١)، حدثنا الحسن بن الجنيد البزاز (^٢)،\n⦗٣١٩⦘ وعبد الرحمن بن الزَّبَّان (^٣) الطائي، قالا: حدثنا مُصْعَبُ بن المقدَام (^٤)، عَن\n⦗٣٢٠⦘ داودَ الطائي (^٥)، عن الأعمش، بإسنادِهِ نحوَه (^٦).\n_________\n(^١) بفتح النون، وسكون الهاء، وبعدها الراء، كسر التاء المنقوطة من فوقها باثنتين، وبعدها الياء المنقوطة من تحتها باثنتين، وفي آخرها راء، نسبة إلى نهرتيرى قرية بنواحي البصرة.\nومحمد بن موسى هو: ابن أبي موسى، أبو عبد الله النهرتيري، توفي سنة (٢٨٩ هـ).\nقال أبو بكر الخلال: \"رجل معروف، جليل مقرئ\"، وقال الخطيب: \"كان ثقة، فاضلًا، ذا قدر كبير، ومحل عظيم\"، وتبعه السمعاني. ولم أجد له ترجمة في موضع آخر.\nانظر: تاريخ بغداد للخطيب (٣/ ٢٤١)، الأنساب للسمعاني (١٢/ ١٧٢).\n(^٢) سقطت صيغة التحديث من (م)، واسمه جاء في النسخ ومصادر الترجمة هكذا: الحسن، مكبَّرًا ووقع في المطبوع من تهذيب التهذيب والتقريب -تصحيفًا-: الحسين، مع أن الحافظ قيده بالحروف فقال: \"بفتح الحاء والسين\" ولعل سببه =\n⦗٣١٩⦘ = أن المزي -وتبعه الحافظ- ذكره تمييزا في أثناء تراجم من اسمه حسين، فظن الطابع أن اسمه حسين ولم ينتبه إلى تقييد الحافظ للاسم في آخر الترجمة، وفي مخطوطة التقريب (ل: ٢٦): الحسن على الصواب. ولم أجد فيه جرحًا أو تعديلًا لأحد.\nوالبزَّاز نسبة إلى من يبيع البزَّ، وهو الثياب.\nانظر: الجرح والتعديل (٣/ ٤)، تاريخ بغداد للخطيب (٧/ ٢٩٢)، الأنساب للسمعاني (٢/ ١٨٢)، تهذيب الكمال للمزي (٦/ ٣٥٦)، تهذيب التهذيب (٢/ ٣٠٢)، والتقريب لابن حجر (١٣١٢).\n(^٣) في (ك): \"ربَّان\" بإهمال الراء، وبدون \"أل\" التعريف وهو خطأ، وهو: أبو بكر عبد الرحمن بن زبَّان بن الحكم الطائي، ويعرف أيضًا: بعبد الرحمن بن أبي البَختري.\nذكره الدارقطني في المؤتلف، وترجم له الخطيب في تاريخ بغداد ولم يذكر فيه جرحًا ولا تعديلا، ولم أجد له ترجمة في موضعٍ آخر.\nانظر: المؤتلف والمختلف للدارقطني (٢/ ١٠٧٧)، تاريخ بغداد للخطيب (١٠/ ٢٦٧)، تهذيب الكمال للمزي (٢٨/ ٤٤، ترجمة: مصعب بن المقدام).\n(^٤) الخثعمي مولاهم، أبو عبد الله الكوفي، توفي سنة (٢٠٣ هـ).\nوثقه ابن معين، وذكره العجلي في الثقات، وقال أبو حاتم: \"هو صالح الحديث\"، وقال أبو داود: \"لا بأس به\"، وقال ابن قانع: \"كوفي صالح\"، وذكره ابن حبان في الثقات، ووثقه الدارقطني، وقال ابن شاهين في ثقاته: \"كان صالحًا، لا بأس به\".\nوضعفه ابن المديني، وقال الإمام أحمد: \"كان رجلًا صالحًا، رأيت له كتابا فإذا هو كثير الخطأ ثم نظرت في حديثه فإذا أحاديثه متقاربة عن الثوري\"، وقال الساجي: \"ضعيف الحديث، كان من العباد\". وقال الحافظ ابن حجر: \"صدوقٌ، له أوهام\".\nانظر: سؤالات ابن الجنيد (ص: ٣٣٥)، الثقات للعجلي (٢/ ٢٨١)، سؤالات =\n⦗٣٢٠⦘ = الآجري لأبي داود (ص: ١٣٧)، الجرح والتعديل لابن أبي حاتم (٨/ ٣٠٨)، الثقات لابن حبان (٩/ ١٧٥)، سؤالات البرقاني للدارقطني (ص: ٦٧)، الثقات لابن شاهين (ص: ٣٠٨) تاريخ بغداد للخطيب (٣/ ١١٠)، تهذيب الكمال للمزي (٢٨/ ٤٣)، تهذيب التهذيب (١٠/ ١٥١) والتقريب لابن حجر (٦٦٩٦).\n(^٥) هو: داود بن نُصَير الطائي، أبو سليمان الكوفي الفقيه، له أخبارٌ في الزهد والعبادة.\n(^٦) لم أجد من أخرجه من طريق داود الطائي عن الأعمش، وللحديث طرق أخرى عن الأعمش منها مثلًا: عبثر بن القاسم وجرير عن الأعمش أخرجه مسلم في الموضع السابق (ح ١٧٥)، وعبيدة بن حميد عن الأعمش أخرجه الترمذي في الموضع السابق أيضًا (ح ٢٠٤٣)، والثوري وأبو عوانة الوضاح كلاهما الأعمش أخرجه ابن منده في كتاب الإيمان (٢/ ٦٥٥ - ٦٥٦).\nوله طرق أخرى عن أبي هريرة، أخرجه البخاري في صحيحه -كتاب الجنائز- باب ما جاء في قتل النفس (الفتح ٣/ ٢٦٨ ح ١٣٦٥) من طريق أبي الزناد عن الأعرج عن أبي هريرة قال: قال النبي ﷺ: \"الذي يخنق نفسه يخنقها في النار، والذي يطعنها يطعنها في النار\" وليس فيها: \"خالدًا مخلَّدًا فيها أبدا\".\nقال أبو عيسى الترمذي عقب إخراجه الحديث من رواية أبي صالح: \"هكذا روى غير واحد هذا الحديث عن الأعمش عن أبي صالح عن أبي هريرة عن النبي ﷺ، وروى محمد بن عجلان عن سعيد المقبري عن أبي هريرة عن النبي ﷺ قال: \"من قتل نفسه بسمٍّ عُذِّب به في نار جهنم\" ولم يذكر فيه \"خالدًا مخلَّدًا فيها أبدًا\"، وهكذا رواه أبو الزناد عن الأعرج عن أبي هريرة عن النبي ﷺ وهذا أصح؛ لأن الروايات إنما تجيء بأن أهل التوحيد يعذَّبون في النار ثم يخرجون منها، ولم يذكر أنَّهم يخلَّدون فيها\". سنن الترمذي (٤/ ٣٨٧). =\n⦗٣٢١⦘ = وقال الحافظ ابن حجر: \"وقد تمسك به -أي بقوله: خالدًا مخلدًا فيها أبدًا- المعتزلة وغيرهم ممن قال بتخليد أصحاب المعاصي في النار، وأجاب أهل السنة عن ذلك بأجوبة: منها توهيم هذه الزيادة\". ثم نقل كلام الترمذي السابق، ثم قال: \"وأجاب غيره بحمل ذلك على من استحله، فإنه يصير باستحلاله كافرًا، والكافر مخلد بلا ريب، وقيل: ورد مورد الزجر والتغليظ، وحقيقته غير مرادة، وقيل: المعنى هذا جزاؤه، لكن قد تكرم الله على الموحدين فأخرجهم من النار بتوحيدهم\" وقيل غير ذلك. فتح الباري (٣/ ٢٦٩).\nأقول: ويؤيِّد ما ذهب إليه الترمذي ﵀ حديث ثابت بن الضحاك الآتي برقم (١٩٨) وما بعده، وليس فيه خالدًا مخلَّدًا فيها أبدًا، والله تعالى أعلم.","vol":"1","page":318},{"text":"١٩٥ - حدثنا الرَّبيعُ بن سليمان (^١)، حدثنا (^٢) ابن وَهبٍ، حدثنا سليمان -يَعني: ابن بلال- (^٣)، حدثني العلاء بن عبد الرحمن (^٤)، عن أبيهِ، عَن أبي هُريرَةَ أن رجلًا جاء إلى النبي ﷺ فَقال: أَرأيتَ إِن جاءني رجلٌ يُريد أَخذَ مالي؟ قال: \"فَلا تُعطه مالك\". قال: أفرأيتَ إن قاتلَني؟ قال: \"فقاتلهُ\". قال: أرأيتَ إن قَتلني؟ قال: \"فأنت شَهيد\". قال: أرأيتَ إن قتلتُهُ؟ قال: \"فهوَ في النَّار\" (^٥).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) سقطت من (م) صيغة التحديث.\n(^٣) في (ك): \"سليمان بن بلال\"، وهو التيمي مولاهم المدني.\n(^٤) ابن يعقوب المدني، مولى الحُرَقات من جهينة.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من قصد أخذ مال غيره بغير حق كان القاصد مهدر الدم في حقه .. (١/ ١٢٤ ح ٢٢٥) من طريق محمد بن =\n⦗٣٢٢⦘ = جعفر عن العلاء به.","vol":"1","page":321},{"text":"١٩٦ - حدثَنا محمد بن يحيى، حدثنا يحيى بن صالح الوُحَاظي، حدثنا سليمان بن بلال، حدثني العلاء بإسناده مثلَه سواء (^١).\n_________\n(^١) أخرجه مسلم كما تقدم.","vol":"1","page":322},{"text":"١٩٧ - حدثنا يوسف بن مُسَلَّم، حدثنا حجَّاج (^١)، عن ابن جُريج (^٢)، أخبرني سليمان الأحول (^٣) أنَّ ثابتًا (^٤) مَولى عبد الرحمن (^٥) أخبَرَه أنه لما كان بين عبد الله بن عمرو وبين عنبسةَ (^٦) بن أبي سفيان ما كان (^٧)،\n⦗٣٢٣⦘ وتيسَّروا (^٨) للقتال، ركب خالد بن العاص (^٩) إلى عبد الله بن عَمرو، فوعَظَهُ خالدٌ، فقال عبد الله: أما علمتَ أنَّ رسولَ الله ﷺ قال: \"مَن قُتِل دون مالهِ فهوَ شهيد\"؟ (^١٠).\n_________\n(^١) في (م): \"الححاج\"، وهو: ابن محمد المصيصي الأعور.\n(^٢) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٣) هو: سليمان بن أبي مسلم المكي الأحول.\n(^٤) هو: ثابت بن عياض الأحنف، الأعرج القرشي العدوي مولاهم.\n(^٥) ابن زيد بن الخطاب القرشي العدوي.\n(^٦) في (م): \"عبد الله\" بدل \"عنبسة\" وهو خطأ، وهو عنبسة بن أبي سفيان بن حرب بن أمية بن عبد شمس القرشي الأموي، أخو معاوية أمير المؤمنين، وحبيبة بنت أبي سفيان أم المؤمنين ﵁ اتفقوا على أنه من التابعين. وذكره الحافظ في القسم الثاني في \"الإصابة\"، وهم من لم يرهم النبي ﷺ، ولم يرد أنهم سمعوا من النبي ﷺ لصغرهم.\nانظر: تهذيب الكمال للمزي (٢٢/ ٤١٤)، الإصابة لابن حجر (٥/ ٦٩).\n(^٧) جاء بيان هذا الحادث الذي كان بين عنبسة وعبد الله بن عمرو بن العاص في \"مصنَّف عبد الرزاق\" (١٠/ ١١٥) عن معمر عن أبي قلابة قال: أرسل معاوية إلى =\n⦗٣٢٣⦘ = عامل له أن يأخذ الوَهَط، فبلغ ذلك عبد الله بن عمرو، فلبس سلاحه هو ومواليه وغِلمته، وقال: إني سمعت رسول الله ﷺ يقول: \"من قتل دون ماله فهو شهيد\"، فكتب الأمير إلى معاوية أن قد تيسَّر للقتال، وقال: إني سمعت رسول الله ﷺ يقول: \"من قتل دون ماله فهو شهيد\"، فكتب معاوية: أن خلِّ بينه وبين ماله.\nوله أيضًا عن ابن جريج عن عمرو بن دينار نحوه، وفيه أن ابن جريج سأل عمرو بن دينار: من أراد أن يقاتل؟ قال: عنبسة بن أبي سفيان. المصنف (١٠/ ١١٥).\nونحو هذه الرواية أيضًا عزاها الحافظ ابن حجر في الفتح (٥/ ١٤٧) إلى الطبري.\n(^٨) أي: تأهبوا وتهيَّؤا. قاله النووي في شرحه على صحيح مسلم (٢/ ١٦٤).\n(^٩) بن هشام بن المغيرة المخزومي، صحابي، أسلم يوم الفتح، وأقام بمكة. الإصابة (٢/ ٢٤٠).\n(^١٠) أخرجه البخاري في صحيحه -كتاب المظالم- باب من قاتل دون ماله (الفتح ٥/ ١٤٧ ح ٢٤٨٠) من طريق سعيد بن أبي أيوب عن أبي الأسود عن عكرمة عن عبد الله بن عمرو، وليس فيه ذكر القصة التي أوردها أبو عوانة.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على أن من قصد أخذ مال غيره بغير حق كان القاصد مهدر الدم في حقه … (١/ ١٢٤ ح ٢٢٦) من طريق عبد الرزاق -وهو في المصنف ١٠/ ١١٥ - عن ابن جريج به. وأخرجه أيضًا- في الموضع السابق- من طريق محمد بن بكر وأبو عاصم كلاهما عن ابن جريج به.\nولعلَّه ﵁ لم يبلغه الحديث الذي فيه الأمر بالصبر على الأمراء، وقد أخرجه مسلم في =\n⦗٣٢٤⦘ = كتاب الإمارة -باب وجوب ملازمة جماعة المسلمين (٣/ ١٤٧٦ ح ٥٢) عن حذيفة ﵁ في حديث الفتن، وفيه: قال رسول الله ﷺ: \"تسمع وتطيع للأمير، وإن ضُرِب ظهرك، وأُخِذَ مالُك فاسمع وأطع\".","vol":"1","page":322},{"text":"١٩٨ - حدثنا أبو محمد سعدان بن يزيدَ (^١)، حدثنا إسحاق بن يوسفَ الأزرق (^٢)، ح\nوَحدثنا أبو الأزهر (^٣)، حدثنا عبد الصمد بن عبد الوارث (^٤)، ح\nوحدثنا عَلي بن حَرْب، حدثنا وَهبُ بن جَرير (^٥)، ح\nوحَدثنا يونس بن حَبيب، حدثنا أبو داود (^٦)، كلهُم قالوا: حدثنا هشام الدَّسْتَوائي (^٧)، عن يحيى بن أبي كثير (^٨)،\n⦗٣٢٥⦘ عن أبي قِلابةَ (^٩)، عَن ثابتِ بن الضحاك قال: قال النبي ﷺ: \"مَن قَتَل نَفسَهُ بشيء في الدنيا عُذِّبَ بهِ يومَ القيامة، وَمن قذف مؤمنًا بالكفر فهوَ كقتلهِ، وَلعن المؤمن كقتلهِ، وَلَيس على الرجل نَذرٌ فيما لا يملك، وَمن حلفَ أنه بريءٌ من الإسلام فهوَ كما قال\" (^١٠).\n⦗٣٢٦⦘ هذَا لفظ وهب (^١١)، وحَديث عبد الصمد (^١٢) بمعناه (^١٣)، إلا أنَّهُ قال -وَأبو داودَ أيضًا-: \"وَمن حَلف بملَّةٍ سوى الإسلام كاذبًا فهوَ كما قال\".\nلَم يأت أبو داود بتمامه، وَزاد عبد الصمد أيضًا: \"وَمَن قذف مؤمنًا بكفرٍ فهوَ كقتلِهِ\".\n_________\n(^١) البغدادي البزاز، نزيل سُرَّ من رأى، توفي سنة (٢٦٢ هـ).\nقال عنه أبو حاتم: \"صدوق\"، وقال ابنه: \"كتبت عنه مع أبي، وهو صدوق\"، وقال ابن الجوزي: \"كان صدوقًا\"، ووثقه الذهبي.\nانظر: الجرح والتعديل (٤/ ٢٩٠)، تاريخ بغداد للخطيب (٩/ ٢٠٤)، المنتظم لابن الجوزي (١٢/ ١٨٠)، السير للذهبي (١٢/ ٣٥٨).\n(^٢) هو: إسحاق بن يوسف بن مرداس القرشي المخزومي، أبو محمد الواسطي، المعروف بالأزرق.\n(^٣) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٤) ابن سعيد العنبري مولاهم البصري.\n(^٥) ابن حازم بن زيد الأزدي البصري.\n(^٦) الطيالسي، والحديث في مسنده (ص: ١٦٦).\n(^٧) من أثبت أصحاب يحيى بن أبي كثير. شرح علل الترمذي لابن رجب (٢/ ٦٧٧).\n(^٨) الطائي مولاهم اليمامي، وقد ذكر بعضهم أنه لم يسمع من أبي قلابة، وأنكر هذا =\n⦗٣٢٥⦘ = الإمام أحمد وقال: \"بأي شيءٍ يدفع سماعه؟ فقيل له: زعموا أن كتب أبي قلابة وقعت إليه؟ قال: لا\".\nوقد تابعه هنا ثقتان: خالد الحذاء وأيوب السختياني، والحمد لله. انظر ترجمته: ح (١٠١) والمراسيل لابن أبي حاتم (ص: ١٨٧)، جامع التحصيل للعلائي (ص: ٢٩٩).\n(^٩) عبد الله بن زيد الجَرْمي البصري.\n(^١٠) أخرجه البخاري في صحيحه -كتاب الأدب- باب ما يُنهى عن السباب واللعن (الفتح ١٠/ ٤٧٩ ح ٦٠٤٧) من طريق علي بن المبارك عن يحيى بن أبي كثير به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٤ ح ١٧٦) من طريق معاذ بن هشام الدستوائي عن أبيه عن يحيى بن أبي كثير به، وعنده زيادة: \"ومن ادَّعى دعوى كاذبة ليتكثَّر بها لم يزده الله إلا قلة، ومن حلف على يمين فاجرة\".\nوأخرجه الترمذي في سننه -كتاب الإيمان- باب ما جاء فيمن رمى أخاه بكفر (٥/ ٢٢ ح ٢٦٣٦) عن أحمد بن منيع عن إسحاق الأزرق عن هشامٍ به.\nفائدة الاستخراج:\n١ - قوله في الحديث: \"ومن قذف مؤمنًا بالكفر فهو كقتله\" ليس عند مسلم.\n٢ - بيَّن المصنِّف عقب الحديث: اختلاف ألفاظ الرواة فيه، وبيَّن أيضًا الزيادة التي زادها بعضهم.\n(^١١) أخرجه الدارمي في سننه -كتاب الديات- باب التشديد على من قتل نفسه (٢/ ٢٥٢ ح ٢٣٦١) عن وهب بن جرير ثنا هشام به، ولفظه: \"لعن المؤمن كقتله، ومن قتل نفسه بشيءٍ في الدنيا عُذِّب به يوم القيامة\" فلعل الدارمي رحمه الله تعالى اختصر الحديث، واقتصر منه على الشاهد لما بوَّب له، والله أعلم.\n(^١٢) في (م): \"عبد الله\" وهو خطأ.\n(^١٣) في (ك): \"معناه\".","vol":"1","page":324},{"text":"١٩٩ - حَدثنا يزيد بن عبد الصمد الدمشقيُّ (^١)، ومحمد بن عوف الحمصي قالا: حدثنا يحيى بن صالح (^٢)، حدثنا مُعاوية بن سلَّام (^٣)، عن يحيى، عن أبي قلابة أنَّ ثابت بن الضَّحاك أخبَرَه أنَّه بايع رسول الله ﷺ تحت الشجرة، فقالَ: \"من حلف بملَّةٍ سِوَى الإسْلام كاذبًا فهوَ كما قَال، وَمَن قَتَل نَفْسَهُ بشيءٍ (^٤) عُذِّبَ بهِ يومَ القيامَة،\n⦗٣٢٧⦘ وَليسَ على الرجُلِ نذْرٌ فيما لا يملك\" (^٥).\n_________\n(^١) هو: يزيد بن محمد بن عبد الصمد القرشي، أبو القاسم الدمشقي.\n(^٢) الوُحَاظي.\n(^٣) ابن أبي سلَّام ممطور الحَبَشي.\n(^٤) سقطت كلمة: \"بشيءٍ\" من (م).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٤ ح ١٧٦) عن يحيى بن يحيى عن معاوية بن سلام به.","vol":"1","page":326},{"text":"٢٠٠ - حَدثنا أبو بكر بن السكَّرِي [الكَفْرتَاثي] (^١)، حدثنا أبو توبة (^٢)، حدثنا مُعاوية بن سلَّام بمثلهِ (^٣).\n_________\n(^١) ما بين المعقوفتين من (ك)، ولم يتضح لي من هو شيخ المصنِّف هذا، والسكري: بضم السين المهملة، وفتح الكاف المشددة، وفي آخرها الراء نسبة إلى بيع السكر وعمله وشرائه ويحتمل أن يكون: السِّكْرِي بكسر السين المهملة، وسكون الكاف، وفي آخرها الراء، نسبة إلى سِكْر بعض أجداد المنتسب إليه.\nوأما الكفرتاثي، فقد ضبطها ابن الأثير: الكفرتوثي: بفتح أولها وسكون الفاء وضم التاء فوقها نقطتان، وسكون الواو في آخرها ثاء مثلثة.\nولعل \"الكفر تاثي\" وجهٌ آخر في النسبة إليها، وهي قرية من قرى فلسطين فيما ظنَّ السمعاني، وجزم به ياقوت، وهي أيضًا قرية من أعمال الجزيرة بين ماردين ورأس العين -كما في خارطة إقليم الجزيرة وأذربيجان-، والأخير مال إليه ابن الأثير وخطأ السمعاني في ظنه.\nوقال صاحب معحم بلدان فلسطين: كفرتوثا، ذكرها ياقوت من قرى فلسطين، وهي مجهولة.\nانظر: الأنساب للسمعاني (٧/ ٩٥، ٩٧) و(١٠/ ٤٤٧)، معحم البلدان لياقوت الحموي (٤/ ٥٣٢) اللباب لابن الأثير (٣/ ١٠٣)، بلدان الخلافة الشرقية (ص: ١١٦ - ١١٧، و١٢٦)، معجم بلدان فلسطين لمحمد شراب (ص: ٦٢٠).\n(^٢) الربيع بن نافع الحلبي، نزيل طرسوس.\n(^٣) أخرجه أبو داود في سننه -كتاب الإيمان والنذور- باب ما جاء في الحلف بالبراءة وبملة غير الإسلام (٣/ ٢٢٤ ح ٣٢٥٧) عن أبي توبة الربيع بن نافع عن معاوية بن سلَّام به.","vol":"1","page":327},{"text":"٢٠١ - حدثَنا علي بن حرب، حدثنا ابن عيينة، عن أيوبَ (^١)، عن أبي قلابة، عن ثابتِ بن الضَّحَّاك قال: قال النبيُّ ﷺ: \"مَنْ قَتل نفْسَهُ بشَيءٍ في الدنيا عُذِّبَ (^٢) به يومَ القيامَةِ\" (^٣).\n_________\n(^١) ابن أبي تميمة كيسان السَّخْتِياني البصري.\n(^٢) في (ك): \"عذبه به\" ولعله سبق قلم.\n(^٣) أخرجه البخاري في صحيحه -كتاب الأدب- باب من أكفر أخاه بغير تأويل فهو كما قال (الفتح ١٠/ ٥٣١ ح ٦١٠٥) عن موسى بن إسماعيل عن وهيب عن أيوب به، وأخرجه في كتاب الإيمان والنذور من صحيحه -باب من حلف بملة سوى ملة الإسلام (الفتح ١١/ ٥٤٦ ح ٦٦٥٢) عن معلي بن أسد عن وهيب عن أيوب به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٥ ح ١٧٧) من طريق شعبة عن أيوب، عن أبي قلابة به.\nوأخرجه الحميدي في المسند (٢/ ٣٧٥) عن ابن عيينة عن أيوب، والبغوي في شرح السنة (١٠/ ١٥٤) من طريق الشافعي عن ابن عيينة عن أيوب به.","vol":"1","page":328},{"text":"٢٠٢ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، ح\nوحدثنا الدَّقِيقيُّ (^٣)، حدثنا يَزيدُ بن هارون قالا: حدثنا سفيان (^٤)،\n⦗٣٢٩⦘ عن خالدٍ الحذَّاء، عن أبي قلابة، عن ثَابت بن الضحاك الأنصاري قال: قال رَسول الله ﷺ: \"مَن حَلَفَ بملَّةٍ سوى الإسلام كاذبًا متعمِّدًا فهوَ كما قال، وَمن قَتل نَفْسَهُ بشيءٍ عَذَّبَه الله بهِ (^٥) في نار جهنَّم\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبي مولاهم.\n(^٣) بفتح الدال المهملة والياء السكنة آخر الحروف بين القافين، نسبة إلى الدَّقيق وبيعه وطحنه، والمنتسب إليه هنا هو: محمد بن عبد الملك بن مروان بن الحكم الواسطي، أبو جعفر الدقيقي.\nانظر: الأنساب للسمعاني (٥/ ٣٢٦).\n(^٤) هو الثوري كما بيَّنه مسلم في روايته.\n(^٥) في (م): \"عُذِّب به\" بالبناء للمجهول.\n(^٦) أخرجه البخاري في صحيحه -كتاب الجنائز -باب ما جاء في قاتل النفس (الفتح ٣/ ٢٦٨ ح ١٣٦٣) من طريق يزيد بن زريع عن خالد الحذاء به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٥ ح ١٧٧) من طريق عبد الرزاق عن الثوري عن خالد به.","vol":"1","page":328},{"text":"٢٠٣ - حَدثَنا إسحاقُ بن إبراهيم الصَّنْعاني (^١) قال: قَرأْنا عَلى عبد الرزاق، عن مَعمر، عن الزُّهْري، عن سعيد بن المسيب، عن أبي هُرَيرَةَ قال: شَهِدنا مَع رسول الله ﷺ خَيْبر (^٢) -أو قال: لما كان يوم خَيبر-\n⦗٣٣٠⦘ قال لرجلٍ ممن كان مَعَهُ يُدْعَى بالإسلام (^٣): \"هذا من أهل النَّار\".\nقال: فلما حَضروا القتال قاتلَ، فَأصابَته جراحٌ، فقيل (^٤): قد مات. فأُتيَ النبيُّ فقيل له: الرجل الذي قلتَ: هو من أهل النَّار، فإنه قاتلَ اليومَ قتالًا شديدًا، وَقد ماتَ. فقال النبي ﷺ: \"إلى النَّار\".\nفكاد بعضُ النَّاس أن يرتابَ، فبينا هم كذلك إذ قيْلَ: لم يَمُتْ، ولكن به جِراحٌ شَديْدَةٌ، فلَمَّا كان من الليل لم يصبرْ على الجراح فَقتل نَفْسَه، فأُخبرَ النبي ﷺ بذلك فقال: الله أكبر، أشهدُ أني عبد الله وَرَسُوْلُهُ، ثم أَمَرَ بلالًا فنادَى: إنَّه لا يدخل الجنَّةَ إلا نفسٌ مؤمنَةٌ أو مُسْلمةٌ (^٥)، وإنَّ الله يؤيِّد هذا الدينَ بالرجلِ الفاجِرِ\" (^٦).\n_________\n(^١) هو الدَّبَري، وقوله: قرأنا على عبد الرزاق، أي أنه سمع بقراءة غيره على عبد الرزاق، والدبري كان صغيرًا -سبع سنين أو نحوها- حين موت عبد الرزاق، وانظر: ما سبق في ح (٤٠).\nوالحديث لم أجده في مصنَّف عبد الرزاق.\n(^٢) قال الحافظ ابن حجر: \"أراد جيشها من المسلمين، لأن الثابت أنه إنما جاء بعد أن فتحت خيبر، ووقع في مغازي الواقدي أنه قدم بعد فتح معظم خيبر، فحضر فتح آخرها، لكن مضى في الجهاد من طريق عنبسة بن سعيد عن أبي هريرة قال: أتيت النبى ﷺ وهو بخيبر بعدما افتتحها … \". الفتح (٧/ ٥٤٠) والرواية الي أشار إليها أخرجها البخاري في الجهاد والسير -باب الكافر يقتل المسلم … (الفتح ٦/ ٤٧ ح ٢٨٢٧).\nعلى هذا، فاللفظة المعطوفة \"أو قال: لما كان يوم خيبر\" أدق، والله أعلم.\n(^٣) في (م): \"يدعى الإسلام\" وهو رواية البخاري، ورواية مسلم كما أثبتُّ.\n(^٤) في (ك): \"فقائل\".\n(^٥) سقطت من (ك) عبارة: \"أو مسلمة\".\n(^٦) أخرجه البخاري في صحيحه -كتاب الجهاد والسير- باب إن الله يؤيد الدين بالرجل الفاجر (الفتح ٦/ ٢٠٧ ح ٣٠٦٢) من طريق عبد الرزاق عن معمر عن الزهري به، ومن طريق شعيب عن الزهري به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٥ ح ١٧٨) من طريق عبد الرزاق عن معمر عن الزهري به.\nفائدة الاستخراج:\nرواية مسلم فيها: \"شهدنا مع رسول الله ﷺ حُنينًا\" بدل خيبر، قال النووي: كذا وقع في الأصول، قال القاضي عياض ﵀: صوابه: خيبر بالخاء المعجمة، وجاءت =\n⦗٣٣١⦘ = رواية المصنِّف على الصواب، وهذا من فوائد الاستخراج.\nانظر: شرح مسلم للنووي (٢/ ١٢٢).","vol":"1","page":329},{"text":"٢٠٤ - حدثنا أبو أمية، حدثنا أبو اليمان (^١)، أخبرنا شعيبٌ (^٢)، عن الزهري بإسنادِه مثلَه (^٣).\n_________\n(^١) الحكم بن نافع البهراني.\n(^٢) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٣) أخرجه البخاري في صحيحه -كتاب المغازي- باب غزوة خيبر (الفتح ٧/ ٦٤ ح ٤٢٠٣) عن أبي اليمان عن شعيب عن الزهري به، وساق متنه.","vol":"1","page":331},{"text":"٢٠٥ - حَدثَنا أبو قلابة عبد الملك بن محمد الرَّقَاشِي (^١)، حدثنا حجاجُ بن منهال (^٢)، حدثنا جَرير بن حَازم (^٣) قال: سمعتُ الحسَنَ (^٤) يقول: حدثنا جُندبُ بن عبد الله -في هذا المسْجدِ (^٥) مَا نَسيناه منذ حدثَنا، وما نخشى أن جُندبًا كذبَ على رسول الله ﷺ قال: قال رسول الله ﷺ: \"جُرِحَ رجلٌ فيمن كان قبلكم جِرَاحَةً فضجر، فعمَد إلى سِكِّين فقطع\n⦗٣٣٢⦘ يدَه، فلم يَرْقأ [الدم] (^٦) حتى مات، فقال الله تعالى (^٧): بادَرني عَبْدي بنفْسهِ؛ حَرَّمْتُ عليه الجنَّةَ\" (^٨).\n_________\n(^١) الرَّقَاشي: بفتح الراء، والقاف المخففة، وفي آخرها شين، نسبة إلى امرأة اسمها رَقَاش، كثرت أولادها حتى صاروا قبيلة، وهي من قيس عيلان. الأنساب للسمعاني (٦/ ١٤٦).\n(^٢) الأنماطي، أبو محمد السُّلَمي مولاهم البصري.\n(^٣) ابن زيد بن عبد الله بن شجاع الأزدي العتكي، أبو النضر البصري، ثقة غير أنه روى عن قتادة، عن أنس مناكير وهذا ليس من حديثه عن قتادة.\nوسيأتي الكلام في روايته عن قتادة في: ح (٧٦٢).\n(^٤) ابن أبي الحسن يسار البصري، أبو سعيد.\n(^٥) أي: مسجد البصرة، قاله الحافظ ابن حجر في الفتح (٦/ ٥٧٦).\n(^٦) ما بين المعقوفتين من (ك)، وهي كذلك ملحقة بهامش (م)، يقال: رقأ الدمع، والدم، والعرق إذا سكن وانقطع. النهاية لابن الأثير (٢/ ٢٤٨).\n(^٧) سقطت كلمة: \"تعالى\" من (ك).\n(^٨) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب ما ذكر عن بني إسرائيل (الفتح ٦/ ٥٧٠) من طريق حجاج بن منهال عن جريرٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٧ ح ١٨١) من طريق وهب بن جرير عن أبيه عن الحسن، عن جندب به.\nوأخرجه أيضًا (ح ١٨٠) من طريق شيبان عن الحسن به مرسلًا.\nفائدة الاستخراج:\nلم يذكر مسلم كامل اللفظ بل أحال به على ما قبله، وميَّز المصنِّف اللفظ المحال عليه.","vol":"1","page":331},{"text":"٢٠٦ - حدثنا محمد بن إسماعيل بن سالم (^١)، ومحمد بن إسحاق الصغاني، وأبو داود الحراني، قالوا: حدثنا سليمان بن حرب (^٢)، حدثنا حماد بن زيد، عن الحجاج الصَّوَّاف (^٣)، عن أبي الزبير (^٤)، عن جابر قال:\n⦗٣٣٣⦘ جاء الطُّفيل بن عَمرو (^٥) الدَّوسي إلى النبي ﷺ فقال: يا رسول الله هل لك في حصنٍ حصينٍ، وَمَنعةٍ؟ [قال:] (^٦) فأبَى ذلك رسولُ الله ﷺ للذي (^٧) ذخر الله للأنصار.\nفلَما هاجَر النبي إلى المدينة، هاجرَ الطفيل بن عَمرو، وهَاجَر معَهُ رجلٌ من قومِهِ فاجتوَوا (^٨) المدينةَ، فَمَرِض، فَجَزعَ، فأخَذَ مشاقصَ (^٩) فقَطع بهِ بَراجمَه (^١٠)، فَشَخَبت (^١١) يَداهُ حتى ماتَ، فَرآه الطُّفَيل بن عَمرو في منامه، فقال: ما صَنَعَ بك ربُّك؟ قال: غَفر لي\n⦗٣٣٤⦘ بهجرتي إلى نَبِيِّه ﷺ، وَرَآه في هيئةٍ حسنةٍ، ورآه مُغطِّيًا يَديهِ، فقال: ما لي أراك مُغَطِّيًا يديك؟ قال: قيْلَ لِي: لن نُصلح منك ما أفسدت. قال: فقصَّها الطُّفيل عَلى رسولِ الله ﷺ، فقال رسولُ الله ﷺ: \"اللهمَ ولِيَدَيْهِ فاغفر\" (^١٢).\n_________\n(^١) الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٢) الأزدي الواشحي البصري، قاضي مكة.\n(^٣) بفتح الصاد المهملة، وتشديد الواو، وفي آخرها الفاء، نسبة لبيع الصوف والأشياء المتخذة من الصوف. الأنساب للسمعاني (٨/ ٩٩).\nوحجاج هذا هو: ابن أبي عثمان -واسمه ميسرة وقيل: سالم- الصوَّاف، أبو الصلت الكندي مولاهم البصري.\n(^٤) محمد بن مسلم بن تدرس المكي.\n(^٥) في (م): \"عمر\" وهو خطأ.\n(^٦) ما بين المعقوفتين من (ك).\n(^٧) في (م): \"الذي\" ولعله سبق قلم، ومعناه: أي لما سبق في قدر الله من أنَّ الأنصار هم الذين ينالون شرف النصرة.\n(^٨) أي أصابهم الجوى، وهو المرض، وداء الجوف إذا تطاول، وذلك إذا لم يوافقهم هواؤها واستوخموها، ويقال: احتويتُ البلد، إذا كرهت المقام فيه وإن كنت في نعمة.\nالنهاية لابن الأثير (١/ ٣١٨).\n(^٩) واحده: مِشْقَص، قيل: هو: نصل السهم إذا كان طويلًا غير عريض، وقيل: بل هو العريض، وقيل: ما طال وعَرُض، قال النووي: \"وهذا هو الظاهر هنا لقوله: قطع بها براجمه، ولا يحصل ذلك إلا بالعريض\". شرح النووي على مسلم (٢/ ١٣١)، النهاية (٢/ ٤٩٠).\n(^١٠) واحده: البُرجمُة بالضم وهي: العُقَد التي في ظهور الأصابع. النهاية لابن الأثير (١/ ١١٣).\n(^١١) أي: سال دمها، وقيل: سال بقوة. شرح مسلم للنووي (٢/ ١٣١).\n(^١٢) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن قاتل نفسه لا يكفر (١/ ١٠٨ ح ١٨٤) من طريق سليمان بن حرب به.","vol":"1","page":332},{"text":"٢٠٧ - حدثنا أحمدُ بن يوسف السُّلَمي، حدثنا النضر بن محمد (^١)، ح\nوحدثَنا محمد بن يحيى، حدثنا أبو الوليد (^٢) قالا: حدثنا عكرمةُ بن عمَّار (^٣) حدثنا أبو زُمَيل (^٤)، حدثنا عبد الله بن عباس، حَدثنا عمر بن الخطاب ﵁ (^٥) قال: لما كان يوم خيبر قُتِل أناسٌ من أصحابِ النبي (^٦) ﷺ، فَجَعَلوا يقولون: قُتِل فلانٌ شَهيد، حتى مَرُّوا برجلٍ فقالوا: قُتِل فُلانٌ شهيد. فقال رسولُ الله ﷺ: \"كلا إني رأيته في النَّار في عباءةٍ غلَّها\" -أو بُرْدةٍ غلَّها- ثم قال رسولُ الله ﷺ: \"يا ابن الخطابِ\n⦗٣٣٥⦘ ناد في النَّاس: لا يدخل الجَنَّةَ إلا مؤمنٌ (^٧).\nقال: فنادَيتُ: ألا إنه لا يدخل الجنَّة إلا المؤمنون (^٨) \" (^٩).\nوهَذا لفظُ النضر (^١٠)، وحَديثُ محمد بمَعناهُ، وَقال: فقمتُ فناديْتُ.\nرواه أبو عبيد الله الوراق (^١١)، عن أبي عاصمٍ (^١٢)، عن عكرمةَ مثلَه (^١٣).\nقال أبو عَوانة: قد صَحَّ في حَديث أبي هُريرة أن النبي (^١٤) ﷺ أَمر بلالًا أن يُنادي: إنه لا يدخل الجنَّةَ إلا نفسٌ مُسْلِمَةٌ، وأمر عُمَرَ أن ينادي:\n⦗٣٣٦⦘ لا يَدخل الجنَّة إلا المؤمنون، وقال جَل ثناؤه (^١٥): ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ في الْآخِرَةِ مِنَ الْخَاسِرِينَ (٨٥)﴾ (^١٦) وَقَدْ وَصفَ الله صفةَ المؤمنين في أوَّل سُورة الأنفال، وَفي سورةِ المؤمنين فقال: ﴿فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ (١)﴾ [إنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ]﴾ (^١٧) إلى قولهِ: ﴿يُنْفِقُونَ﴾ (^١٨) وَقَال: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ إلى قوله: ﴿يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (١١)﴾ (^١٩).\nقال أبو عَوانة: وَسألتُ المزنيَّ (^٢٠) في أَول ما وَقع إلينا الخبر (^٢١) بمصرَ أنَّ\n⦗٣٣٧⦘ بحَرَّان اختلافًا بين أهل الحديث في هذه المسألة، فسألتُه عن الإيمان والإسلام فَقال لِي: همُا واحد (^٢٢)، وكان بلغَنَا (^٢٣) عن أحمدَ بن حَنبل أنه فَرَّق بينهما، وَزعمَ أنَّ حمَّادَ بن زيد فرَّق بينهما (^٢٤)، ثم حَدثنا به صالحُ بن أحمد (^٢٥) بن حَنبلٍ، عن أبيهِ بذلك، قالَ (^٢٦) لي المزني: هما واحد، فاحتججتُ عليه بحديثِ النبي ﷺ: لا يَزني الزاني حين يزني وهو مؤمن (^٢٧)، وَبقول الزهري في ذلك (^٢٨)، والأحَاديث التي جاء في أنَّ جبريل جاء (^٢٩) إلى النبي ﷺ فسأله عَن الإيمان، وَسأله عن الإسلام في أحاديثَ\n⦗٣٣٨⦘ أُخر، فرأَيتُه لا يَرْجعُ عَنْ قَوْله، وقلتُ له: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ (^٣٠). قال: هَذه (^٣١) اسْتَسْلَمْنَا.\nفَقال لِي -فيما قال: - قال الله [﵎] (^٣٢): ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴾ وَقال لي: ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾ (^٣٣).\nوَقال لي: ويحك أَفَدِينٌ أعْلا مما (^٣٤) عندَ الله؟ قال الله تعالى: ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾.\nوكذلك كان إسماعيلُ القاضي (^٣٥) يقول: إنهما واحد.\n_________\n(^١) ابن موسى الجُرَشي اليمامي.\n(^٢) الطيالسي، هشام بن عبد الملك الباهلي.\n(^٣) تكلِّم في روايته عن يحيى بن أبي كثير، وهذه ليست منها، وانظر: ح (٧١).\n(^٤) سماك بن الوليد الحنفي اليمامي.\n(^٥) سقطت عبارة الترضي من (ك).\n(^٦) في (ك): \"رسول الله\".\n(^٧) في (ك): \"المؤمنون\".\n(^٨) في (م): \"مؤمن\".\n(^٩) أخرجه مسلم في كتاب الإيمان -باب غلظ تحريم الغلول … (١/ ١٠٧ ح ١٨٢) من طريق هاشم بن القاسم عن عكرمة بن عمار به.\nوأخرجه الدارمي في سننه -كتاب السير -باب ما جاء في الغلول من الشدة (٢/ ٣٠٢ ح ٢٤٨٩) عن أبي الوليد الطيالسي، عن عكرمة به.\nفائدة الاستخراج:\n١ - قوله في الحديث: \"فقتل أناس من أصحاب رسول الله ﷺ\" ليس عند مسلم.\n٢ - تعليق المصنِّف عقب الحديث على فقه الحديث من فوائد الاستخراج.\n(^١٠) في (ك): \"هذا لفظ أبي النضر\".\n(^١١) حماد بن الحسن بن عنبسة النهشلي البصري، وهو من شيوخ المصنِّف، وقد روى له كما مرَّ في ح (٤٥).\n(^١٢) الضحاك بن مخلد النبيل.\n(^١٣) لم أجد من وصله من هذا الطريق.\n(^١٤) في (م): \"رسول الله\".\n(^١٥) في (ك): \"وقال الله ﵎\".\n(^١٦) سورة آل عمران- الآية (٨٥).\n(^١٧) ما بين المعقوفتين من (ك).\n(^١٨) سورة الأنفال- الآيات (١ - ٣).\n(^١٩) سورة المؤمنون- الآيات (١ - ١١).\n(^٢٠) إسماعيل بن يحيى بن إسماعيل بن عمرو المزني، أبو إبراهيم المصري، توفي سنة (٢٦٤ هـ).\nأحد أبرز تلاميذ الإمام الشافعي رحمه الله تعالى، كان قليل الرواية، ولكنه كان رأسًا في الفقه، له أقوال في العقيدة في نصرة مذهب السلف أهل السنة والجماعة، وثقه ابن أبي حاتم، وابن يونس وغيرهما.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٢٠٤)، وفيات الأعيان لابن خلكان (١/ ٢١٨) طبقات الشافعية للسبكي (٢/ ٩٣)، سير أعلام النبلاء للذهبي (١٢/ ٤٩٢).\n(^٢١) في (ك): \"الخبر إلينا\".\n(^٢٢) في (ك): \"هما والله واحد\".\n(^٢٣) القائل: وكان بلغنا، هو المصنف.\n(^٢٤) أخرجه اللالكائي في شرح اعتقاد أهل السنة (٤/ ٨١٤) من طريق أحمد بن حنبل عن أبي سلمة الخزاعي عن حماد بن زيد بذلك، ومعنى زعم: قال، كما سبق التنبيه عليه في ح (٦٥).\n(^٢٥) ما بين النجمتين ساقط من (م)، وهذا النقل عن أحمد علَّقه المصنِّف بلاغًا -أولًا- ثم وصله.\n(^٢٦) في (ك): \"فقال\".\n(^٢٧) سبق تخريجه، انظر: ح (١٠٤).\n(^٢٨) يعني به قول الزهري في قوله تعالى: ﴿قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ قال: \"نرى أن الإسلام الكلمة، والإيمان العمل\".\nأخرجه أبو داود في سننه -كتاب السنة- باب الدليل على زيادة الإيمان ونقصانه (٤/ ٢٢٠ - ٢٢١ رقم ٤٦٨٤).\n(^٢٩) سقطت كلمة: \"جاء\" من (م).\n(^٣٠) سورة الحجرات- الآية (١٤).\n(^٣١) في (م): \"في هذه\".\n(^٣٢) في (ك) زيادة: \"﵎\".\n(^٣٣) سورة آل عمران- الآية (١٩).\nوقوله: \"وقال لي: ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾ \" ليس في (ك).\n(^٣٤) في (ك): \"أعلاها\".\n(^٣٥) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري، شيخ المصنِّف، وقد روى عنه كما سبق في ح (٥٢، ١٣١).\nمسألة:\nالإيمان والإسلام هل هما واحد؟ أم هما متغايران؟\nمسألة:\nوقع الخلاف فيها بين السلف رحمهم الله تعالى، فذهب إلى أنهما واحد: مجاهد، والمزني صاحب الشافعي -كما نقل المؤلف عنه-، والإمام البخاري، ومحمد بن نصر =\n⦗٣٣٩⦘ = المروزي، وابن منده، ومقاتل بن حيَّان، وغيرهم.\nواختاره أيضًا ابن عبد البر، وحكاه عن أكثر أهل السنة من أصحاب مالك والشافعي، وداود، وهو اختيار المصنِّف كما يظهر من ترجمة الباب.\nوتعقَّب ابنُ رجب الحنبلي ابنَ عبد البر بقوله: \"هذا غير جيد، بل قد قيل: إن السلف لم يُروَ عنهم غير التفريق، والله أعلم\". فتح البارى لابن رجب (١٣٠/ ١).\nوذهب إلى القول بالتفريق: الحسن البصري، وابن سيرين، والزهري، وابن أبي ذئب، وحماد بن زيد، ومالك، وأحمد بن حنبل، واختاره ابن جرير كثيرٌ غير هؤلاء من السلف، ومن المتأخرين: البغوي، وشيخ الإسلام ابن تيمية، وابن كثير، وابن رجب الحنبلي.\nوقالوا في تحقيق ذلك -وهو التحقيق إن شاء الله-: إن الإسلام والإيمان تختلف دلالتهما بحسب الإفراد والاقتران، فإذا أفرد أحدهما دخل فيه الآخر، وإن قُرِن بينهما كانا شيئين حينئذٍ، على القاعدة التي يقررها علماء التفسير \"إذا اجتمعا افترقا، وإذا افترقا اجتمعا\" أي في الدلالة، ويمثل له أيضًا بالفقير والمسكين إذا أفرد أحدهما بالذكر دخل فيه الآخر، وإذا اقترنا في نصٍ كان كل منهما بحاجة إلى تعريفٍ يخصُّه.\nففي حال اقتران الإسلام والإيمان يراد بالإسلام: الأعمال الظاهرة، وبالإيمان: الأعمال الباطنة، أو كما عبر الإمام الزهري بقوله: الإسلام الكلمة، والإيمان العمل.\nوللوقوف على أقوال هؤلاء انظر:\nتفسير ابن جرير الطبري (٢٦/ ١٨٢ - ١٨٤)، السنة لأبي بكر الخلال (٣/ ٦٠٢)، تعظيم قدر الصلاة للمروزي (٢/ ٥١٢ - ٥١٧)، الإيمان لابن منده (١/ ٣٢١)، شرح اعتقاد أهل السنة للالكائي (٤/ ٨١٢ - ٨١٥)، التمهيد لابن عبد البر (٩/ ٢٤٩ - ٢٥٠) شرح السنة للبغوي (١/ ١٠)، تفسير ابن كثير (٤/ ٢٣٤).\nوللوقوف على التفصيل في المسألة ومناقشة أدلة كل فريق، والترجيح انظر: =\n⦗٣٤٠⦘ = مجموع الفتاوى لابن تيمية (٧/ ١٦٢ - ١٦٧، و٢٣٨ وما بعدها)، شرح العقيدة الطحاوية لابن أبي العز الحنفي (ص: ٣٤٧ - ٣٥١)، فتح الباري لابن رجب الحنبلي (١/ ١٢٦ - ١٣٠)، وجامع العلوم والحكم له أيضًا (١/ ١٠٥ - ١١١)، فتح الباري للحافظ ابن حجر (١/ ١٤٠) لوامع الأنوار البهية للسفَّاريني (١/ ٤٢٦ - ٤٣٠)، نواقض الإيمان الاعتقادية وضوابط التكفير عند السلف للدكتور محمد بن عبد الله الوهيبي (١/ ٥٧ - ٨١) وهذا الأخير هو الأفضل من حيث عرض الأقوال وترتيبها، والتقريب بينها، ومناقشة أدلتها، ثم الترجيح والتلخيص.","vol":"1","page":334},{"text":"٢٠٨ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وَهْب (^٢) أنَّ مالكًا (^٣) حَدَّثه، ح\nوَحدثنا عيسى بن أحمد (^٤)، حدثنا ابن وَهبٍ، حدثنا مالكٌ، ح\nوحَدثنا محمدُ بن إسماعيلَ (^٥)، حدثنا القَعْنَبيُّ (^٦)، عن مالك، عن ثور بن زَيْدٍ الدِّيْليّ (^٧)، عن أبي الغيْثِ (^٨) -مَولى ابن مُطيْع-، عن أبي هُرَيرةَ\n⦗٣٤١⦘ قال: خَرَجْنَا مَعَ رسولِ الله ﷺ عَامَ خَيبر، فلم نغنم (^٩) ذهَبًا ولا وَرِقًا إلا الأموال (^١٠) والثياب، قال: فَوَجَّه رسولُ الله ﷺ نحو وَادي القُرَى (^١١)، وقد أُهديَ لرسول الله ﷺ[عبدًا أسودًا] (^١٢) يقال له:\n⦗٣٤٢⦘ مِدْعَم (^١٣)، حتى إذا كنَّا بوادي القُرى، فبينما مدعَم يحُطُّ رحل رسول الله ﷺ إذ جاءه سهمٌ عائرٌ (^١٤) فأصابه، فَقتله، فقال الناس: هَنيئًا له الجنَّة. فقال رسول الله ﷺ: \"كلا وَالذي نفسي بيده إن الشَّملةَ التي أخذها يومَ خيبر من المغانم لم يُصبها المقاسم لَتَشْتَعِلُ عليه نارًا\".\nفَلما سمعَ النَّاس ذلك جاء رجلٌ (^١٥) بشراكٍ أو شراكينِ إلى\n⦗٣٤٣⦘ رسول الله ﷺ، فقال رسول الله ﷺ: \"شِراكٌ من نارٍ أو شِراكان من نارٍ\" (^١٦).\n_________\n(^١) ابن ميسرة الصدفي المصري.\n(^٢) عبد الله بن وهب بن مسلم القرشي المصري.\n(^٣) الحديث في الموطأ -كتاب الجهاد- باب ما جاء في الغلول (٢/ ٤٥٩ ح ٢٥).\n(^٤) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٥) ابن سالم الصائغ الكبير، نزيل مكة.\n(^٦) عبد الله بن مسلمة بن قعنب القعنبي الحارثي.\n(^٧) مولاهم، المدني، انظر حول نسبته: ح (١٠٣).\n(^٨) اسمه سالم كما صرَّح به في رواية البخاري، ولا يعرف اسم أبيه. وابن مطيع هو: عبد الله بن مطيع بن الأسود العدوي المدني.=\n⦗٣٤١⦘ = انظر: فتح الباري (٧/ ٥٥٨)، والتقريب (٣٦٢٦).\n(^٩) في (م): \"يغنم\".\n(^١٠) جاء عند مسلم مبيَّنًا: \"غنمنا المتاع، والطعام، والثياب\".\nقال الحافظ ابن حجر: \"قال ابن عبد البر -وتبعه جماعة-: المال في لغة دوس قبيلة أبي هريرة غير العين كالعروض والثياب، وعند جماعة المال هو: العين كالذهب والفضة، والمعروف من كلام العرب أن كل ما يتمول ويملك فهو مال\". الفتح (١١/ ٦٠٠).\n(^١١) سميت بذلك لكثرة قراها، وهو بين المدينة وتبوك، وأعظم مدنها اليوم: مدينة العُلا، على مسافة ٣٥٠ كيلًا، ويعرف اليوم بوادي العُلا.\nانظر: المعالم الأثيرة لمحمد شُرَّاب (ص: ٢٢٤)، معجم المعالم الجغرافية لعاتق البلادي (ص: ٢٥٠).\n(^١٢) كذا في الأصل، و(م)، وضبّب عليها في الأصل، وفي (ك): \"عبدًا أسود\"، بدون تنوين.\nوالجارّ والمجرور -هنا- في محل رفع نائب فاعل. و\"عبدًا\" مفعول به، و\"أسودًا\" أو \"أسوَدَ\" صفة له، وهي تتبع الموصوف.\nقال ابن عقيل: \"مذهب البصريين -إلا الأخفش- أنه إذا وجد بعد الفعل المبني لما لم يُسمّ فاعلُه مفعول به ومصدر وظرف وجار ومجرور تعيّن إقامة المفعول به مقام الفاعل؛ فتقول: ضُرِب زيدٌ ضربًا شديدًا يومَ الجمعة أمامَ الأمير في داره، ولا يجوز إقامة غيره مقامه مع وجوده. وما ورد من ذلك شاذٌّ أو مؤوَّلٌ.=\n⦗٣٤٢⦘ = ومذهب الكوفيين أنه يجوز إقامة غيره وهو موجود تَقدَّم أو تأخَّر؛ فتقول ضُرِب ضربٌ شديدٌ زيدًا، وضُرِب زيدًا ضربٌ شديدٌ، وكذلك في الباقي. واستدلوا لذلك بقراءة أبي جعفر ﴿لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ﴾، وقول الشاعر:\nلم يُعْنَ بالعَلياءِ إلا سيِّدًا … ولا شفى ذا الغَيِّ إلا ذُو هُدًى\nومذهب الأخفش أنه إذا تقدّم غير المفعول به عليه جاز إقامة كل واحد منهما؛ فتقول ضُرب في الدار زيدٌ، وضُرب في الدار زيدًا. وإن لم يتقدم تعين إقامة المفعول به، نحو ضُرب زيدٌ في الدار؛ فلا يجوز ضُرب زيدًا في الدار\". والله أعلم.\nانظر: شرح ابن عقيل، (٢/ ١٢١ - ١٢٣)، أوضح المسالك، لابن هشام، (٢/ ١٤٩ - ١٥٢).\n(^١٣) بكسر الميم وسكون المهملة وفتح العين المهملة، والذي أهدى العبد لرسول الله ﷺ هو: رفاعة بن زيد الجذامي أحد بني الضُبَيب كما في رواية مسلم، وفي رواية البخاري: أحد بني الضباب، وانظر في ذلك: فتح الباري لابن حجر (٧/ ٥٥٩).\n(^١٤) بعين مهملة، بوزن فاعل أي: لا يدرى من رمى به، وقيل: الحائد عن قصده. فتح الباري لابن حجر (٧/ ٥٥٩).\n(^١٥) في (م) ههنا كلمة غير واضحة كأنها: \"منا\" أو نحوها، وليست في النسخ الأخرى.\n(^١٦) أخرجه البخاري في صحيحه -كتاب المغازي- باب غزوة خيبر (الفتح ٧/ ٥٥٧ ح ٤٢٣٤) من طريق أبي إسحاق الفزاري عن مالك به.\nوأخرجه في كتاب الأيمان والنذور -باب هل يدخل في الأيمان والنذور الأرض والغنم والزرع والأمتعة (الفتح ١١/ ٦٠٠ ح ٦٧٠٧) عن إسماعيل بن أبي أويس عن مالك به.\nوأخرجه مسلم في كتاب الإيمان -باب غلظ تحريم الغلول … (١: ١٠٨ ح ١٨٣) عن أبي الطاهر عن ابن وهب عن مالك به، وعن قتيبة بن سعيد عن عبد العزيز الدراودي عن ثورٍ عن أبي الغيث به.\nوأخرجه أبو داود في سننه -كتاب الجهاد -بابٌ في تعظيم الغلول (٣/ ٦٨ ح ٢٧١١) عن القعنبي عن مالك به.\nقال الدارقطني: \"قال موسى بن هارون: وهم ثور بن زيد في هذا الحديث لأن أبا هريرة لم يخرج مع النبي ﷺ-يعني إلى خيبر- وإنما قدم المدينة بعد خروج النبي ﷺ إلى خيبر، وأدرك النبي ﷺ وقد فتح الله عليه خيبر\".\nوقال الحافظ ابن حجر: \"ذكر الحافظ ابن منده أن محمد بن إسحاق رواه عن ثور بلفظٍ أزال الإشكال، وهو: \"انصرفنا مع رسول الله ﷺ إلى وادي القرى عشية … \" ثم قال -أي الحافظ-: \"ولعل المراد بقوله: \"خرجنا إلى خيبر\" \"خرجنا من خيبر\".\nوقد سبق التعليق على نحو هذا في ح (٢٠٢).\nانظر: الإيمان لابن منده (٢/ ٦٦٩)، تحفة الأشراف (٩/ ٤٥٩) للمزي، والنكت الظراف المطبوعة بحاشيته لابن حجر. =\n⦗٣٤٤⦘ = فائدة الاستخراج:\n\"وادي القرى\" جاءت في رواية مسلم مبهمًا: \"ثم انطلقنا إلى الوادي\" وقوله في الحديث: \"سهم عائر\" جاءت عند مسلم: \"فرمى بسهمٍ\" وبيَّنتها رواية المصنِّف وهذا من فوائد الاستخراج.","vol":"1","page":340},{"text":"<span data-type='title' id=toc-103>بَيَانُ الخُرُوج (^١) من الإيمان لمنفعةٍ ينالُها من عَرض الدنيا في الفتنة، والدليلُ على ذهابه بمثلِهِ إلى صاحبهِ (^٢) لِمنفعة الدنيا، وإيجاب مُبادرة العمل قبل حُلُولِها (^٣)، وأن السريرةَ إذا كانت بخلاف العَلانيةِ لم ينتفع بعَملهِ، وَأن العَمل بخوَاتيمه </span>(^٤)\n_________\n(^١) أي: بيان حصول الخروج من الإيمان.\n(^٢) في (ك): \"صاحبها\".\n(^٣) أي: الفتن.\n(^٤) صيغة ترجمة الباب أشكل عليَّ معنى بعض عباراتها، ولعلَّ فيها ما هو مستنبطٌ من الحديث الثاني في الباب، وقد ظهر لي في تفسير ضمائرها كما يلي: (ذهابه) أي الإيمان، (بمثله) الباء للسببيَّة، أي بسبب المطلوب الدنيوي الذي ورد في الحديث الأول وهو المال، فمثيله في الحديث الثاني هو: طلب الجاه ومدح الناس، (إلى صاحبه) أي ذهاب الإيمان إلى صاحبه الذي هو مُودِعه في القلب، وهو الله تعالى بحيث ينسلخ منه العبد.\nوقوله بعد هذه الجملة: (لمنفعة الدنيا) أي أن الإيمان انسلخ منه العبد لانسلاخه من الإخلاص، حيث كان دافعه إلى عمله: منفعة الدنيا، فكأن هذه الجملة لبيان سبب فوات جزائه الأخروي، والله أعلم.","vol":"1","page":345},{"text":"٢٠٩ - حدثنا محمد بن يحيى، حدثنا إبراهيم بن حمزة (^١)، حدثنا عبد العزيز -يعني الدراورْديَ (^٢) -،\n⦗٣٤٦⦘ عَن العلاء (^٣)، عن أبيهِ، عَنْ أبي هُرَيرةَ أنَّ رسول الله ﷺ قَال: \"بادروا بالأعمال فِتَنًا كقِطَعِ الليل المُظلم، يُصبح الرجُلُ مُؤمنًا، وَيُمسي كافرًا، ويُمسي مؤمنًا، وَيُصبح كافرًا، يَبيعُ دينَهُ بعَرَضٍ من الدُّنيا\" (^٤).\n_________\n(^١) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري المدني.\n(^٢) في (ك): \"عبد العزيز الدراوردي\"، وفي (م) ضرب على \"يعني\" فوافقت ما في (ك)، =\n⦗٣٤٦⦘ = وهو عبد العزيز بن محمد الدراوردي، متكلَّمٌ فيه، انظر: ح (٢٨) وقد تابعه إسماعيل بن جعفر عند مسلم كما سيأتي.\n(^٣) ابن عبد الرحمن بن يعقوب الحُرَقي، مولى الحُرَقَات من جُهَينة.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب الحث على المبادرة بالأعمال قبل تظاهر الفتن (١/ ١١٠ ح ١٨٦) من طريق إسماعيل بن جعفر عن العلاء به.","vol":"1","page":345},{"text":"٢١٠ - حدثنا الصاغاني، حدثنا ابن أبي مريم (^١)، أخبرنا أبو غسَّان محمد بن مُطرِّف (^٢)، حَدثني أبو حَازم (^٣)، عن سَهل بن سعدٍ أنَّ رجلًا (^٤) (*كان من أعظم*) المسلمين غَناءً (^٥) عن المسلمين في غزوة\n⦗٣٤٧⦘ غزاها (^٦) مع رسول الله ﷺ، فنظر إليه رسولُ الله ﷺ فقال: \"مَن أَحبَّ أن ينظرَ إلى رجلٍ من أهل النَّار فلينظرْ إلى هذا. فاتبعَهُ رجلٌ من القوم (^٧) وهوَ على ذلك أشدُّ الناس على المشركين، حتى جُرح فاسْتعجل الموتَ، فجَعَلَ ذُبابَ (^٨) سيفهِ بَين ثَدْييه حتى خرج من بين كتفيه.\nفأقبل الرجل -إلى رسول الله (^٩) ﷺ الذي كان معه، حتى أَتى رسول الله ﷺ مُسرعًا، فقال له: أشهَدُ أنَّك رسولُ الله، فقال له رسول الله ﷺ: وَمَا لك؟ قال: قلتَ لفلانٍ مَن أحبَّ أن ينظُرَ إلى رجلٍ من أهل النَّار فلينظر إلى هذا، فكان من أعظمِنا غَناءً عن المسلمين، فَعَرَفْتُ أنه لا يموتُ على ذلك، فلما جُرح اسْتعجل الموت فقتل نفسَهُ، فقال رسولُ الله ﷺ: إنَّ العبد ليَعمَلُ عَمَل أَهل الجنَّةِ وإنَّه لمن\n⦗٣٤٨⦘ أهل النَّار، ويَعمل عمل أهل النَّار وإنه لمن أهل الجنَّةِ إنَّما الأعمالُ بالخواتيم\" (^١٠).\nرواه القعنبي (^١١)، عن عبد العزيز بن أبي حَازم، عَن أبيهِ عَن سَهل بن سَعْدٍ: أَن النبيَّ ﷺ التَقَى هو وَالمشركون في بعضِ مَغازيه\"، وَذكَر الحديْثَ بطُوله بِمَعناه (^١٢).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) ابن داود بن مطرِّف الليثي المدني.\n(^٣) سلمة بن دينار المدني الأعرج.\n(^٤) ذكر ابن قتيبة أن اسم هذا الرجل: قُزْمان الظُفُري حليف بني ظُفُر، وأن هذه القصة وقعت يوم أُحُد، وكذا حكاه الحافظ في الإصابة، واستبعده في الفتح لدلائل ساقها.\nوقد ساق البخاري الحديث في باب غزوة خيبر مما يدل على أنه يرى أنها وقعت فيها.\nانظر: المعارف لابن قتيبة (ص: ١٦٠)، الإصابة (٥/ ٤٤٠)، والفتح لابن حجر (٧/ ٥٣٩).\n(^٥) قال الحافظ ابن حجر: \"غَنَاءً: بفتح المعجمة بعدها نون، ممدود أي: كفاية، وأغنى فلانٌ عن فلانٍ ناب عنه وجرى مجراه\". الفتح (١١/ ٣٣٨). =\n⦗٣٤٧⦘ = ولفظ مسلم: \"رجلٌ لا يدع لهم شاذَّةً إلا اتَّبعها يضربها بسيفه\".\n(^٦) في (م): \"غزاه\".\n(^٧) أفاد الحافظ ابن حجر بأنه: أكثم بن أبي الجَون الخزاعي كما يظهر من روايته للحديث الذي أخرجه الطبراني. وهو في المعجم الكبير (١/ ٢٩٦)، وحسن إسناده الهيثمي.\nانظر: مجمع الزوائد للهيثمي (٧/ ٣١٤)، فتح الباري (٧/ ٥٤٠).\n(^٨) ذباب السيف: طرفه الأسفل (الذي يضرب به) وطرفه الأعلى مقبضه.\nانظر: شرح مسلم للنووي (٢/ ١٢٣)، النهاية لابن الأثير (٢/ ١٥٢).\n(^٩) في (ك): \"النبي\".\n(^١٠) أخرجه البخاري في صحيحه -كتاب القدر- باب العمل بالخواتيم (الفتح ١١/ ٥٠٧ ح ٦٦٠٧) عن سعيد بن أبي مريم عن أبي غسان بلفظ المصنِّف.\nوأخرجه في كتاب المغازي من صحيحه -باب غزوة خيبر (الفتح ٧/ ٥٣٨ ح ٤٢٠٢)، ومسلم في كتاب الإيمان -باب غلظ تحريم قتل الإنسان نفسه … (١/ ١٠٦ ح ١٧٩) كلاهما، عن قتيبة بن سعيد عن يعقوب عن أبي حازم به نحو لفظ المصنِّف.\nفائدة الاستخراج:\nعند كلٍّ من مسلم والمصنِّف ألفاظٌ ليست عند الآخر، وقوله في آخر الحديث: \"وإنما الأعمال بالخواتيم\" ليس عند مسلم.\n(^١١) عبد الله بن مسلمة بن قعنب القعنبي.\n(^١٢) في (م): \"معناه\"، والحديث وصله البخاري في صحيحه -كتاب المغازي- باب غزوة خيبر (الفتح ٧/ ٥٤٣ ح ٤٢٠٧) عن القعنبي، عن ابن أبي حازم به.\nوعلى هامش (ك) في هذا الموضع ما نصه: \"بلغ قراءةً، كتبه الحصيني عفا الله عنه\".","vol":"1","page":346},{"text":"<span data-type='title' id=toc-104>بابٌ في انتِزاَع (^١) الأَمانةِ من القلوبِ وَرفْعها، وَأن القلبَ إذا أشْرَبَهُ الميل إلى الفتنة والى صَاحبُها (^٢)، وَلم ينكرْها بقلبهِ، وركن إلى صاحِبِه ران على قلبهِ، وانتُزِعَ الإيمان منهُ</span>\n_________\n(^١) في (م)، و(ك): \"بيان انتزاع الأمانة\"، وكانت في (م) كما في الأصل المثبت هنا، ولكن ضُرب على كلمتي \"باب في\" كتب بدلها: \"بيان\".\n(^٢) ظهر لي في قراءة هذه الترجمة أن الفعل: \"أَشْرَبه\" بالبناء للمعلوم، وفاعله: الميل.\nوكلمة \"والى\" كأنه فعل ماضٍ من الموالاة، وكأن معنى إشراب القلب بالميل إلى الفتنة: استغراق ذلك الميل للقلب، والفعل \"والى\" هو جواب الشرط وجزاؤه؛ حيث إن هذه الموالاة لصاحب الفتنة نتيجتها كون القلب إليه، ويتبع هذا الركون: عدم الإنكار، واتخاذ الداعي إلى الفتنة صاحبًا وخليلًا يَركَنُ إليه من تمكَّنت الفتنة من قلبه حتى تؤدِّي إلى الرين على القلب، فَيُنتَزَع منه الإيمان والله أعلم.","vol":"1","page":349},{"text":"٢١١ - حدثنا الحسن بن علي بن عَفَّان العَامريُّ (^١)، حدثنا عبد الله بن نمير حدثنا الأَعمشُ، عن زَيد بن وَهب (^٢)، عن حُذيفةَ قال:\n⦗٣٥٠⦘ حدثنا رسولُ الله ﷺ حَديثين، فرأيت أحدَهما، وَأنا أنتظِرُ الآخر، حَدثنا \"أنَّ الأمانةَ تنزل في جَذر قلوبِ الرجال (^٣)، وَنزل القُرآن فَعَلموا من القرآن، وعَلموا من السُّنَّة، ثم حَدثنا عن رفعِها -يَعني الأمانة- فَيَنام الرجلُ النَّومةَ فَتُقْبَضُ الأمانة من قلبهِ، فَيَظَلُّ أَثَرُهَا كأثر الوكْتِ (^٤)، ثم ينام النومةَ فتُنْزع الأمانةُ من قلبه فيظلُّ أثرُها كأثرِ المَجْل (^٥)؛ كجَمْرٍ دَحْرَجْتَه على رجلك فَنَفِطَ، فتراه منْتَبِرًا (^٦) وليس فيه شيءٌ، ولقد كنتُ\n⦗٣٥١⦘ وَما أبالي أيُّكم بايعْتُ (^٧)، لئن كان مُسلمًا لَيَرُدَّنَّه عَليَّ (^٨) دينُه، ولئن (^٩) كان نصْرانِيًّا ليرُدَّنَّه عَليَّ ساعيه (^١٠)، وَأما اليوم فلم أكن لأبايعَ منكم إلا فلانًا وَفلانًا، فيُصبح الناس يتبايَعُون وما يَكاد أحدٌ (^١١) يودِّي الأمانةَ حتى يقالَ: إن في بني فلانٍ رجلًا أمينًا، وحتى يُقال للرجل: ما أجلَدَه، وما أظْرفَه وأعقلَه، وَما في قلبه مثقالُ حَبةٍ من خرْدلٍ مِن إيمانٍ\" (^١٢).\n_________\n(^١) نسبته: \"العامري\" سقطت من (ك).\n(^٢) الجُهني، أبو سليمان الكوفي، رحل إلى النبي ﷺ، فقُبض رسول الله ﷺ وهو في الطريق، توفي سنة (٩٦ هـ)، وثقه الأئمة، ولم يتكلَّم فيه سوى يعقوب بن سفيان الذي قال: \"حديث زيد به خللٌ كثير\"، وقال الذهبي: \"من أجلَّة التابعين وثقاتهم\" ورمز له \"صح\" وتعقَّب يعقوبَ بن سفيان في كلامه على زيد، وقال الحافظ ابن حجر: \"ثقة جليلٌ، لم يصب من قال: في حديثه خلل\" انظر: المعرفة والتاريخ ليعقوب بن سفيان (٢/ ٧٦٩)، الميزان للذهبي (٢/ ١٠٧)، التقريب (٢١٥٩).\n(^٣) جاء تفسير بعض غريب هذا الحديث في صحيح البخاري عن أبي عبيد قال: قال الأصمعي وأبو عمرو (بن العلاء) وغيرهما: جذر قلوب الرجال، الجذر: الأصل من كلِّ شيء، والوَكْت: أثر الشيء اليسير منه، والمجْل: أثر العمل في الكفِّ إذا غلظ.\nوسيأتي ذكر موضعه في التخريج، وهو في غريب الحديث لأبي عبيد (٤/ ١١٨) بزيادات بسيطة.\nونقل النووي عن صاحب التحرير معنى الحديث: \"أن الأمانة تزول من القلوب شيئًا فشيئًا، فإذا زال أول جزءٍ منها زال نورها وخلفته ظلمة كالوكت وهو اعتراض لون مخالف لِلَّون الذي قبله، فإذا زال شيءٌ آخر صار كالمجْل وهو أثرٌ محكم لا يكاد يزول إلا بعد مدة، وهذه الظلمة فوق التي قبلها، ثم شبَّه زوال ذلك النور بعد وقوعه في القلب وخروجه بعد استقراره فيه واعتقاب الظلمة إياه بجمر يدحرجه على رجله حتى يؤثر فيها، ثم يزول الجمر ويبقى التنفط\". انظر: شرح مسلم للنووي (٢/ ١٦٩).\n(^٤) انظر التعليق السابق.\n(^٥) انظر التعليق السابق.\n(^٦) أي: مرتفعًا، وأصل هذه اللفظة: الارتفاع، ومنه المنبر لارتفاعه، وارتفاع الخطيب عليه.\nقاله النووي في شرح مسلم (٢/ ١٦٩).\n(^٧) معنى المبايعة هنا: البيع والشراء المعروفان، قال أبو عبيد القاسم بن سلام: \"تأوله بعض الناس على بيعة الخلافة، وهذا خطأٌ كيف يكون وهو يقول: إن كان نصرانيًّا ردَّه عليَّ ساعيه. فهل يبايع النصراني على الخلافة، وإنما أراد مبايعة البيع والشراء\".\nونسب البغوي -وتبعه ابن حجر- هذا الكلام للخطابي، والخطابي إنما نقله عن أبي عبيد.\nانظر: غريب الحديث لأبي عبيد (٤/ ١١٩)، أعلام الحديث للخطأبي (٣/ ٢٢٥٤)، شرح السنة للبغوي (١٥/ ٦)، الفتح (١١/ ٣٤٢).\n(^٨) في (م): \"إليَّ\" وكذا في الموضع الذي بعده: \"ليردَّنه إليَّ ساعيه\".\n(^٩) في (ك): \"وإن\".\n(^١٠) أي: رئيسهم الذي يَصْدُرون عن رأيه، ولا يُمضون أمرًا دونه، ويقال: أراد بالساعي الوالي عليه يقول: ينصفني منه وإن لم يكن مسلمًا، كل من ولي شيئًا على قوم فهو ساعٍ عليهم، ومنه يقال لعامل الصدقة: ساعٍ. قاله البغوي في شرح السنة (١٥/ ٦) ويحتمل أن يراد به هنا الذي يتولى قبض الجزية. قاله الحافظ في الفتح (١١/ ٣٤٢).\n(^١١) في (ك): \"أحدهم\".\n(^١٢) أخرجه البخاري في صحيحه -كتاب الرقاق- باب رفع الأمانة (الفتح ١١/ ٣٤١ =\n⦗٣٥٢⦘ = ح ٦٤٩٧) من طريق سفيان عن الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب رفع الأمانة والإيمان من بعض القلوب، وعرض الفتن على القلوب (١/ ١٢٦ ح ٢٣٠) من طريق وكيع وأبي معاوية كلاهما عن الأعمش به. وأخرجه أيضًا من طريق عبد الله بن نمير وعيسى بن يونس كلاهما عن الأعمش به.","vol":"1","page":349},{"text":"٢١٢ - حَدثنا أبو أُميَّةَ، وَأبو داود الحرَّاني، قالا: حدثنا النُّفَيلي (^١)، حدثنا زُهير (^٢)، عن الأعمشِ بإسنادِه نحوَه.\n_________\n(^١) عبد الله بن محمد بن علي بن نُفَيل.\n(^٢) ابن معاوية بن حُدَيجٍ الجعفي، أبو خيثمة الكوفي.","vol":"1","page":352},{"text":"٢١٣ - حَدثنا محمد بن عبد الملك الواسطي الدَّقيقي، وَعمار بن رجاء (^١) قالا: حدثنا يزيد بن هارون، أخبرنا أبو مالك الأشجعيُّ (^٢)، عن رِبْعِي بن حِرَاشٍ (^٣)، عن حُذيفة أنه قدم من عند عُمر ﵄ (^٤) فقال لما جلسنا (^٥): أيُّكم سمع حديثَ رسول الله ﷺ في الفتن؟ قالوا: نحن. قال: لعلَّكم تعنون فتنَةَ الرجل في أهله وَجاره؟ قالوا: أجَل. قال:\n⦗٣٥٣⦘ لستُ عن تلك أَسال، تلك تُكفِّرها الصلاة والصيام والصدقة، وَلكن أيكم سمع (^٦) قول رسول الله ﷺ في الفتن [التي] (^٧) تموج مَوْجَ البحر؟ فسكت القومُ، وَظننتُ أنَّهُ إيَّاي يُريد، قلتُ: أنا سمعتهُ. قال: أنتَ لله أبوك. قال: قلتُ: \"تُعرض الفتَنُ على القلوب عرضَ الحصير، فأيُّ قَلبٍ أُشْرِبَهَا نكتَتْ فيْه نكتة سوداء، وأيُّ قلبٍ أنكرها نكتت فيه نكتة بيضاء، حتى تصير القلوبُ عَلى قلبين أبيضَ مثل الصَّفا لا تضُرُّه فتنةٌ ما دَامتِ السَّماوات والأرض، وَالآخرُ أسود مُرْبَدًّا كالكُوز مُجَخِّيًا -وأمَال كفَّهُ- لا يَعْرف معْروفًا، وَلا يُنْكِرُ منكرًا إلا ما أُشْرِب من هَوَاه\".\nوحَدَّثتهُ أن بينها وبَينَه بابا مُغلَقًا يوشك أن يُكْسَرَ. فقال: لا أبا لك أيُكْسر كسْرًا؟ قلتُ: نعَم. قَال: فلو أَنَّهُ فُتحَ كان لَعَلَّهُ أن يُعاد فَيُغْلَقُ. وحَدَّثتُه -أن ذلك البابَ رجلٌ يُقتَلُ أو يَموت- حديثًا ليس بالأغاليط (^٨) \" (^٩).\n⦗٣٥٤⦘[قال أبو عوانة] (^١٠) يُقَال: إن تفْسيرَ المُرْبَدّ (^١١) شِدَّةُ البَيَاضِ في السَّوَاد، وتفسيرُ الكوز مُجَخِّيًا قال: منكوسًا (^١٢).\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي.\n(^٢) سعد بن طارق.\n(^٣) حِراش -بكسر أوله وسكون الموحدة- بن جحش بن عمرو الغطفاني العبسي، أبو مريم الكوفي التقريب (١٨٧٩).\n(^٤) عبارة الترضي ليست في (ك).\n(^٥) في (م) زيادة: \"قال\".\n(^٦) في (م): \"يسمع\" ولعله سبق قلم من الناسخ.\n(^٧) في الأصل و(م): \"الذي يموج\"، وما أثبتُّ من (ك).\n(^٨) قال النووي: \"الأغاليط جع أُغلوطة، وهي التي يغالط بها، فمعناه: حدثته حديثًا صدقًا محققًا ليس هو من صحف الكتابيين ولا من اجتهاد ذي رأي بل من حديث النبي ﷺ.\nانظر شرح صحيح مسلم (٢/ ١٧٥).\n(^٩) أخرجه البخاري في مواضع من صحيحه منها في كتاب مواقيت الصلاة -باب =\n⦗٣٥٤⦘ = الصلاة كفارة (الفتح ٢/ ١١ ح ٥٢٥) من طريق يحيى القطان عن الأعمش عن شقيق بن سلمة عن حذيفة ببعضه، وفيه زيادة: \"أكان عمر يعلم الباب؟ قال: نعم كما أن دون الغد الليلة\" وقال أيضًا: \"الباب: عمر\".\nوأخرجه مسلم في كتاب الإيمان -باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا، وأنه يأرز بين المسجدين (١/ ١٢٨ ح ٢٣١) من طريق سليمان بن حيان أبو خالد الأحمر عن سعد بن طارق الأشجعي به. وأخرجه أيضًا من طريق مروان الفزاري عن أبي مالك الأشجعي به.\nفائدة الاستخراج:\nربعي بن حراش نسبه المصنِّف، وجاء عند مسلم مهملًا.\nتنبيه:\nوضع محمد فؤاد عبد الباقي هذا الحديث في هذا الباب الذي أشرت إليه، وهو في شرح النووي في الباب الذي قبله وهو باب: باب رفع الأمانة والإيمان من بعض القلوب … وهو الصواب.\n(^١٠) ما بين المعقوفتين من (ك).\n(^١١) في (ك): \"مربد\" بدون (أل) التعريف.\n(^١٢) هذا التفسير جاء في رواية مسلم أن أبا خالد سليمان بن حيان سأل أبا مالك الأشجعي: \"يا أبا مالك! ما أسود مُربادًّا؟ قال: شدة البياض في سواد. قال: قلت: فما الكوز مُجخِّيًا؟ قال: منكوسًا\".","vol":"1","page":352},{"text":"٢١٤ - حدثنا أبو داودَ الحراني، حدثنا النُّفَيلي، حدثنا زهيْر (^١)،\n⦗٣٥٥⦘ حدثنا أبو مالك الأشجعيُّ بنحوهِ بطُوْله (^٢).\nورَواه غسَّانُ بن الرَّبيع (^٣)، عن ثابت بن يزيد (^٤)، عن [سليمان] (^٥) التيمي، عن نُعَيم بن أبي هند (^٦)، عن ربعى بن حِرَاشٍ (^٧)، عن حُذَيفةَ أنَّ عمر ﵄ (^٨) - قالَ: مَن يُحدِّثنا ما قال رسول الله ﷺ في\n⦗٣٥٦⦘ الفتنةِ؟ وَذكر الحديثَ بنحوه وَقال في آخرِه: قال حُذيفةُ: حَدَّثتُه حَديثًا ليْس بالأغاليطِ (^٩).\n_________\n(^١) ابن معاوية بن حُدَيج الجعفي، أبو خيثمة الكوفي.\n(^٢) أخرجه مسلم في كتاب الإيمان -باب بيان أن الإسلام بدأ غريبًا … (١/ ١٣٠ ح ٢٣١) من طريق مروان الفزاري، عن أبي مالك الأشجعي به.\nوأخرجه الإمام أحمد في المسند (٥/ ٣٨٦) عن يزيد بن هارون عن أبي مالك الأشجعي به.\n(^٣) ابن منصور الأزدي الغساني، أبو محمد الموصلي، توفي سنة (٢٢٦ هـ).\nذكره ابن أبي حاتم في الجرح والتعديل ولم يذكر فيه جرحًا أو تعديلًا، وذكره ابن حبان في الثقات -ونقل الحافظ ابن حجر عن ابن حبان قوله عنه: \"كان نبيلًا فاضلًا ورعا\" ولم أجد هذا في المطبوع من الثقات-، وقال عنه الدارقطني: \"صالح\"، وقال مرة: \"ضعيف\"، وقال الخطيب: \"كان نبيلًا، فاضلًا، ورعًا\".\nوقال الذهبي: \"كان صالحًا ورعًا، ليس بحجة في الحديث\".\nانظر: الجرح والتعديل لابن أبي حاتم (٧/ ٥٢)، الثقات لابن حبان (٩/ ٢)، تاريخ بغداد للخطيب (١٢/ ٣٢٩)، الميزان للذهبي (٣/ ٣٣٤)، لسان الميزان لابن حجر (٤/ ٤١٨).\n(^٤) الأحول، أبو زيد البصري.\n(^٥) ما بين المعقوفتين من (ك).\n(^٦) واسم أبي هند: النعمان بن أَشْيم الأشجعي الكوفي.\n(^٧) في (ك): \"ربعي\" فقط بدون ذكر اسم أبيه، وفي (م) ضربٌ بالقلم على: \"ابن حراش\".\n(^٨) عبارة الترضي ليست في (ك).\n(^٩) وصله مسلم في كتاب الإيمان -باب بيان أن الإسلام بدأ غريبًا وسيعود غريبا، وأنه يأرز بين المسجدين (١/ ١٣٠ ح ٢٣١) من طريق محمد بن أبي عدي عن سليمان التيمي عن نعيم بن أبي هند به.\nولم أقف عليه موصولًا من الطريق الذي ذكره المصنِّف.","vol":"1","page":354},{"text":"<span data-type='title' id=toc-105>بَابُ بَيَانِ الكَبَائرِ والذنوب المُوبقاتِ </span>(^١)\n_________\n(^١) كلمة \"باب\" ليست في (ك)، وفي (م) ضُرِب على الكلمة.","vol":"1","page":357},{"text":"٢١٥ - حدثنا محمد بن إسْحاق الصَّغاني، حدثنا عبيد الله بن عمر (^١)، حدثنا بشر بن المُفَضَّل (^٢)، حدثنا الجُريري (^٣)، عن عبد الرحمن بن أبي بكرة (^٤)، عن أبيهِ قال: قال رسولُ الله ﷺ: \"ألا أُخبركم بأكبر الكبائر؟ \"، قالها ثلاثًا، قالوا: بلى يا رسولَ الله. قال: \"الإشراكُ باللهِ، وعُقوق الوالدين\" -قال: وكان جالسًا متَّكِئًا (^٥)، يعني رسول الله ﷺ فَجَلس- قال: \"وَقَوْل الزُّور\"، قالَ: فَما زال يَقُولها حتى قلنا لَيتَه سكَتْ\" (^٦).\n⦗٣٥٨⦘ كذا قال ابنُ عُلَيَّة (^٧): وكان رسول الله ﷺ جَالسًا.\n_________\n(^١) ابن ميسرة الجُشَمي مولاهم، القواريري، أبو سعيد البصري، نزيل بغداد.\n(^٢) ابن لاحق الرَّقاشي البصري.\n(^٣) بضم الجيم وفتح الراء، نسبة إلى: جُرير بن عبَّاد من بكر بن وائل، أحد أجداد سعيد بن إياس الجُريري، وهو: أبو مسعود البصري، ثقة إلا أنه اختلط قبل موته بثلاث سنين، وذكر الحافظ ابن حجر أن بشر بن المفضَّل روى عنه قبل التغيُّر، وقد اتفق الشيخان على إخراج حديثه من طريق بشر بن المفضَّل.\nانظر: الأنساب للسمعاني (٣/ ٢٤٤)، الكواكب النيِّرات لابن الكيال (ص: ١٧٨)، هدي الساري لابن حجر (ص: ٤٢٥).\n(^٤) واسم أبي بكرة: نُفَيع بن الحارث الثقفي.\n(^٥) في (ك): \"وكان جالسًا وكان متكئًا\".\n(^٦) أخرجه البخاري في مواضع من صحيحه منها في -كتاب الشهادات- باب ما قيل =\n⦗٣٥٨⦘ = في شهادة الزور (الفتح ٥/ ٣٠٩ ح ٢٦٥٤) عن مسدد عن بشر بن المفضَّل به.\nوأخرجه في كتاب استتابة المرتدين -باب إثم من أشرك بالله وعقوبته في الدنيا والآخرة (الفتح ١٢/ ٢٧٦ ح ٦٩١٩) عن مسدد عن بشر بن المفضل، وعن قيس بن حفص عن إسماعيل بن عُليَّة به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الكبائر وأكبرها (١/ ٩١ ح ١٤٣) عن عمرو الناقد عن إسماعيل بن عُليَّة عن سعيد الجُريري به.\n(^٧) إسماعيل بن إبراهيم بن مِقْسَم الأسدي مولاهم، أبو بشر البصري، المعروف بابن عُلَيَّة، وهذا التعليق موصول عند الشيخين كما مضى في التخريج.","vol":"1","page":357},{"text":"٢١٦ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شُعْبَةُ، عن عبيد الله بن أبي بكرِ (^٢)، عن أنس بن مالك قال: سُئل النبيُّ ﷺ عن الكبائر، فقال: \"الإشراك باللهِ، وَعُقوق الوالدين، وَقَتل النفس، وشهَادة الزور\"، أو قال: \"قول الزُّور\" (^٣).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٧٦) ووقع عنده: شعبة عن عبد الله بدل: عبيد الله، ولعله خطأ مطبعي.\n(^٢) ابن أنس بن مالك الأنصاري البصري.\n(^٣) أخرجه البخاري في مواضع من صحيحه منها في -كتاب الشهادات- باب ما قيل في شهادة الزور (الفتح ٥/ ٣٠٩ ح ٢٦٥٣) من طريق وهب بن جرير وعبد الملك بن إبراهيم كلاهما عن شعبة به ولفظه: \"وشهادة الزور\" ولم يشك. وأخرجه في كتاب الأدب -باب عقوق الوالدين من الكبائر (الفتح ١٠/ ٤١٩ ح ٥٩٧٧) من طريق محمد بن جعفر عن شعبة به بالتردد بين اللفظتين، وزاد في آخره: \"قال شعبة: وأكبر =\n⦗٣٥٩⦘ = ظني أنه قال: شهادة الزور\".\nوأخرجه مسلم في كتاب الإيمان -باب بيان الكبائر وأكبرها (١/ ٩١ ح ١٤٤) من طريق خالد بن الحارث عن شعبة به، وأخرجه أيضًا من طريق محمد بن جعفر عن شعبة، وزاد في آخره الزيادة المذكورة عند البخاري.","vol":"1","page":358},{"text":"٢١٧ - حَدثَنا الربيع بن سليمان (^١)، حدثنا ابن وَهب، أخبَرَني سليمانُ بن بلال، عن ثور بن زَيْدٍ (^٢)، عَنْ أبي الغَيْث (^٣)، عَنْ أبي هُرَيرة أنَّ رسولَ الله ﷺ قالَ: \"اجتَنِبُوا السَّبْعَ الموبقاتِ\"، قيل: يا رسولَ الله وَمَا هُنَّ؟ قال: \"الشرْكُ (^٤) باللهِ، وَالسِّحر، وَقتل النفس التي حَرَّم الله إلا بالحق، وَأكْلُ الرِّبَا وأكلْ مَالِ اليتيم، والمُوَلِّي يومَ الزَّحْفِ، وَقذف المحصَنَات الغَافِلاتِ المؤمِنَاتِ\" (^٥).\n_________\n(^١) في (م) ضربٌ على كلمة \"بن سليمان\"، وهو الربيع بن سليمان بن عبد الجبار المرادي مولاهم المصري.\n(^٢) في (م) تضبيب على كلمة \"زيد\"، وهو: ثور بن زيد الدِّيلي مولاهم المدني.\n(^٣) اسمه: سالم، ولا يعرف اسم أبيه، انظر: ح (٢٠٨).\n(^٤) في (ك): \"الإشراك\".\n(^٥) أخرجه البخاري في مواضع من صحيحه منها: كتاب الوصايا -باب قول الله تعالى: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ في بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا (١٠)﴾ (الفتح ٥/ ٤٦٢ ح ٢٧٦٦) عن عبد العزيز بن عبد الله عن سليمان بن بلال به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الكبائر وأكبرها (١/ ٩٢ ح ١٤٥) عن هارون بن سعيد الأيلي عن ابن وهبٍ به.\nوأخرجه النسائي في سننه -كتاب الوصايا- باب اجتناب أكل مال اليتيم =\n⦗٣٦٠⦘ = (٦/ ٢٥٧) عن الربيع بن سليمان عن ابن وهبٍ به.","vol":"1","page":359},{"text":"٢١٨ - حدثنا محمد بن يحيى، حدثنا ابن أبي أويس (^١)، حَدثني أخي، عَن سليمانَ بِمثلِهِ (^٢).\n_________\n(^١) إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي، أبو عبد الله بن أبي أويس المدني، وأخوه اسمه: عبد الحميد.\n(^٢) لم أجده من طريق ابن أبي أويس، عن أخيه.","vol":"1","page":360},{"text":"<span data-type='title' id=toc-106>بَابُ بَيَانِ كبَائِرِ الذُّنُوب </span>(^١)\n_________\n(^١) كلمة \"باب\" ليست في (ك)، وفي (م) ضُرِب عليها.","vol":"1","page":361},{"text":"٢١٩ - حدثنا يوسفُ بن مُسَلَّم، حدثنا حَجاج (^١)، حدثنا شعبَةُ، ح وَحدثنا عمارُ بن رجاءٍ (^٢)، حدثنا أبو داود (^٣)، حدثنا شعبَةُ، عن سعد بن إبراهيمَ (^٤)، عن حمُيد بن عبد الرحمن (^٥)، عن عبد الله بن عَمرو بن العَاص، عن النبي ﷺ قال: \"إنَّ من أكبر الذُّنوبِ أن يَسُبَّ الرجلُ والدَيْه\". قالوا: كيف يَسُبُّ الرجُلُ وَالديه؟ قال: \"يَسُبُّ الرجل أباه؛ فيسُبُّ أباه، وَيَسُبُّ أُمَّهُ؛ فَيَسُبُّ أُمَّهُ\" (^٦).\n⦗٣٦٢⦘ رواهُ ابن الهادِ (^٧)، عن سعدٍ (^٨).\n_________\n(^١) ابن محمد المصِّيصي الأعور.\n(^٢) التغلبي الأستراباذي.\n(^٣) الطيالسي، والحديث في مسنده (ص: ٢٩٩).\n(^٤) ابن عبد الرحمن بن عوف الزهري القرشي، أبو إسحاق أو أبو إبراهيم.\n(^٥) ابن عوف الزهري القرشي، وسعد بن إبراهيم الراوي عنه هو ابن أخيه.\n(^٦) أخرجه البخاري في صحيحه -كتاب الأدب- باب لا يسب الرجل والديه (الفتح ١٠/ ٤١٧ ح ٥٩٧٣) من طريق إبراهيم بن سعدٍ عن أبيه عن حميد بن عبد الرحمن به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الكبائر وأكبرها (١/ ٩٢ ح ١٤٦) من طريق محمد بن جعفر عن شعبة، ومن طريق يحيى بن سعيد عن سفيان كلاهما عن سعد بن إبراهيم به.\nوأخرجه الإمام أحمد في المسند (٢/ ١٩٥) من طريق محمد بن جعفر وحجاج بن =\n⦗٣٦٢⦘ = محمد المصيصي كلاهما عن شعبة عن سعد بن إبراهيم به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف اللفظ المحال به على اللفظ المحال عليه.\n(^٧) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٨) هذا التعليق وصله مسلم في كتاب الإيمان -باب بيان الكبائر وأكبرها (١/ ٩٢ ح ١٤٦) من طريق الليث بن سعد عن ابن الهاد عن سعد بن إبراهيم به.","vol":"1","page":361},{"text":"٢٢٠ - حَدثنا إبراهيم بن مرزوق البصري (^١)، حدثنا أبو عاصم (^٢)، حدثنا سفيانُ (^٣)، عن منصورٍ (^٤)، والأعمش، ح\nوَحدثنا الغَزِّي (^٥)، حدثنا الفريابي (^٦)، حدثنا سفيان (^٧)، عن\n⦗٣٦٣⦘ الأعمش، عن أبي وَائل (^٨)، عن عَمرو بن شُرَحْبِيل (^٩)، عَن عبد الله بن مسعود (^١٠) قال: قال رجلٌ: يا رسولَ الله، أيُّ الذُّنب أكبر؟ قال: \"أن تجعل لله نِدًّا وهو خلقك\". قالَ: ثم أيُّ؟ قال: \"أن تقتُل ولدك خشيةَ أن يَطْعَمَ معك\". قال: ثُم أيُّ؟ قال: \"أن تُزَانيَ حَليلةَ جَارك\" (^١١).\nقال: فأنزل الله تصديقَ قول رسولِ الله ﷺ في كتابهِ ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ﴾ إلَى قَوْلِهِ: ﴿يَلْقَ أَثَامًا (٦٨)﴾ (^١٢).\n_________\n(^١) في (م) ضربٌ على نسبته \"البصري\"، وفي (ك) بدون ذكر النسبة.\n(^٢) الضحاك بن مخلد النبيل الشيباني البصري.\n(^٣) هو: الثوري، صرَّح به في رواية الترمذي، وذكره الحافظ ابن حجر في الفتح (٨/ ٣٥١).\n(^٤) ابن المعتمر السُّلمي، أبو عتَّاب الكوفي.\n(^٥) عبد الله بن محمد بن عمرو بن الجراح الأزدي، أبو العباس.\n(^٦) محمد بن يوسف بن واقد.\n(^٧) ما بين النجمتين سقط من (م) ربما بسبب انتقال بصر الناسخ إلى اسم الأعمش في الإسناد التالي وقد خرَّج الناسخ خرجة إلى الهامش ربما ليستدرك ذلك، وما بالهامش غير واضح. وفي (ك) جاءت العبارة: \"عن منصور الأعمش\" واستدرك الناسخ حرف \"عن\" بين منصور والأعمش في الهامش، كتب فوقه: صح. =\n⦗٣٦٣⦘ = والصواب كما أثبت، لأن سفيان يرويه عن منصور والأعمش كلاهما عن أبي وائل، وهي كذلك عند البخاري وغيره كما سيأتي في التخريج.\n(^٨) شقيق بن سلمة الأسدي الكوفي.\n(^٩) الهَمْدَاني، أبو ميسرة الكوفي.\n(^١٠) في (ك): \"عن ابن مسعود\".\n(^١١) قال النووي: \"الحليلة بالحاء المهملة هي: زوجته، سميت بذلك لكونها تحلُّ له، أو تحل معه، ومعنى: تزاني، أي تزني بها برضاها، وذلك يتضمن الزنا وإفسادها على زوجها واستمالة قلبها إلى الزاني، وذلك أفحش، وهو مع امرأة الجار أشد قبحًا، وأعظم جرمًا لأن الجار يتوقع من جاره الذبَّ عنه وعن حريمه، ويأمن بوائقه، ويطمئن إليه، وقد أُمِر بإكرامه والإحسان إليه فإذا قابل هذا كله بالزنا بامرأته وإفسادها عليه مع تمكنه منها على وجه لا يتمكن غيره منه كان غايةً من القبح\". شرح صحيح مسلم (٢/ ٨١).\n(^١٢) سورة الفرقان -الآية (٦٨)، وفي (ك) ذكرت الآية كاملة بدون قوله: \"إلى قوله\"، والحديث أخرجه البخاري في مواضع من صحيحه منها في -كتاب التفسير- باب =\n⦗٣٦٤⦘ = ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ …﴾ (الفتح (٨/ ٣٥٠ ح ٤٧٦١) من طريق يحيى بن سعيد القطان عن سفيان عن منصور والأعمش به.\nوأخرجه في كتاب الأدب -باب قتل الولد خشية أن يأكل معه (الفتح ١٠/ ٤٤٨ ح ٦٠٠١) من طريق سفيان عن منصور عن أبي وائلٍ به.\nوأخرجه في كتاب الديات -باب قول الله تعالي: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (الفتح ١٢/ ١٩٤ ح ٦٨٦١) من طريق جرير عن الأعمش عن أبي وائلٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب كون الشرك أقبح الذنوب … (١/ ٩٠ - ٩١ ح ١٤١ و١٤٢) من طريق جريرٍ عن منصور، ومن طريق جرير عن الأعمش كلاهما عن أبي وائلٍ به.\nوأخرجه الترمذي في السنن -باب: ومن سورة الفرقان (٥/ ٣٣٧ ح ٣١٨٢) من طريق عبد الرحمن بن مهدي عن سفيان عن منصور والأعمش كلاهما عن أبي وائلٍ به.\nوأخرجه النسائي في السنن الكبرى -كتاب التفسير- نفسير سورة الفرقان (٦/ ٤٢١ ح ١١٣٦٩) من طريق يحيى بن سعيد عن سفيان عن منصور والأعمش عن أبي وائلٍ به.","vol":"1","page":362},{"text":"٢٢١ - حدثنا أبو الأزهر (^١)، حدثنا رَوحٌ (^٢)، حدثنا شعْبَةُ، عن منصُورٍ، عن أبي وَائل، عن عَمرو بن شُرَحبيل، عن عبد الله قال: سألتُ النبي ﷺ: أيُّ الذَّنب أعظم؟ قال: \"أن تجعل لله نِدًّا وهو خَلَقَك\".\n⦗٣٦٥⦘ وَذكر الحديثَ نحوَه (^٣).\n⦗٣٦٦⦘ رواه جَرير عَن مَنصورٍ بمثله (^٤).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن عُبَادة بن العلاء القيسي، أبو محمد البصري.\n(^٣) في الأصل ضبة على كلمة \"الحديث\"، وفي (م): ضربٌ عليها، ولم تذكر الكلمة في (ك).\nوالحديث غريب من هذا الوجه عن شعبة، لأن شعبة يروي هذا الحديث عن واصل الأحدب عن أبي وائل عن عبد الله بن مسعود بدون ذكر عمرو بن شرحبيل.\nفقد أخرجه الترمذي في السنن -كتاب التفسير- باب ومن سورة الفرقان (٥/ ٣٣٧ ح ٣١٨٣) من طريق سعيد بن الربيع، ومن طريق محمد بن جعفر.\nوأخرجه الإمام أحمد في المسند (١/ ٤٣٤) من طريق بهز بن أسد، ومن طريق محمد بن جعفر وأخرجه أبو داود الطيالسى في مسنده (ص: ٣٥)، وهو من أثبت الناس في شعبة.\nوأخرجه أبو نعيم في حلية الأولياء (٤/ ١٤٦) من طريق عمرو بن مرزوق كلهم عن شعبة عن واصل عن أبي وائل عن عبد الله بن مسعود به.\nقال الترمذي عقب روايته: \"حديث سفيان عن منصور والأعمش أصح من حديث واصل لأنه زاد في إسناده رجلًا\" وقال أيضًا: \"هكذا روى شعبة عن واصلٍ عن أبي وائل عن عبد الله، ولم يذكر فيه عمرو بن شرحبيل\".\nأضف إلى هذا أن الدارقطني ﵀ ذكر طرق الحديث، والاختلاف فيه على الأعمش، وعلى واصل الأحدب، وقال: \"والصحيح حديث عمرو بن شرحبيل\"، ولم يذكر هذا الطريق عن شعبة.\nفمحمد بن جعفر، وأبو داود الطيالسي، وبهز موصوفون بأنهم من أثبت الناس في شعبة دون غيرهم رووه عنه عن واصل، عن أبي وائل، عن عبد الله، وخالفهم روح بن العلاء حيث زاد في الإسناد: عمرو بن شرحبيل، بين أبي وائل وعبد الله بن مسعود ﵁، ورواية من تقدَّم ذكرهم راجحة، والوجه الآخر المرجوح يحتمل أن يكون روح =\n⦗٣٦٦⦘ = سمعه من شعبة حين حدَّث به نازلًا بحيث كان عمرو واسطته فيه في حال سابقة، أو ذكره على سبيل أنه ثبَّته فيه، وإن كان هذا الوجه بعيدًا، والله أعلم.\nانظر: العلل للدارقطني (٥/ ٢٢٠ - ٢٢٣)، شرح العلل لابن رجب (٢/ ٧٠٢ - ٧٠٥).\n(^٤) وصله البخاري في صحيحه -كتاب التفسير- باب قوله تعالى: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ (٢٢)﴾ (الفتح ٨/ ١٣ ح ٤٤٧٧).\nووصله مسلم في كتاب الإيمان -باب كون الشرك أقبح الذنوب … (١/ ٩٠ ح ١٤١) كلاهما من طريق جرير عن منصور عن أبي وائلٍ به.\nوفي (ك) في هذا الموضع ما نصه: \"آخر الجزء الأول من نسخة شيخنا ابن السمعاني ﵀\".","vol":"1","page":364},{"text":"<span data-type='title' id=toc-107>بَابُ بيانِ الأعمالِ التي برئ رسولُ الله ﷺ من عاملها </span>(^١)\n_________\n(^١) في (م) ضربٌ على كلمة \"باب\"، وفي (ك) لم تذكر هذه الكلمة.","vol":"1","page":367},{"text":"٢٢٢ - حدثَنا عبد الله بن أحمد بن حنبل، حَدثني أبي (^١)، حدثنا محمد بن جَعفر، حدثنا شعبةُ، عن عبد الملك بن عُمير (^٢)،\n⦗٣٦٨⦘ عن رِبْعِيّ (^٣) أَنَّ أبا موسى أُغميَ عليه، فبكَتْ عليه ابنةُ الدَّومى أمُّ أبي بردة (^٤)، فلما أفاقَ قال: \"أبْرؤُ إليكم ممن حَلق، وَسلَقَ (^٥)،\n⦗٣٦٩⦘ وشَقَّ\" (^٦).\n_________\n(^١) لم أجده بهذا الإسناد في مسنده.\n(^٢) ابن سويد بن جارية القرشي -ويقال: اللخمي- الكوفي، ويعرف بالقِبْطي أو ابن القِبْطية، نسبة إلى فرس له يقال له: قبطي توفي سنة (١٣٦ هـ).\nوقال ابن خلِّكان: \"الفَرَسي بالفاء والراء المفتوحتين والسين المهملة، نسبة إلى هذا الفرس أيضًا وأكثر الناس يصحِّفونه بالقرشي\"، ونحوه قال ابن الأثير في اللباب.\nوأورد الحافظ هذا الاختلاف في نسبه وقال: \"الصواب أنه يجوز في نسبته الأمران\".\nوثقه ابن معين في رواية وقال: \"أخطأ في حديث أو حديثين\"، ووثقه العجلي، والنسائي، وابن نمير، وذكره ابن حبان في الثقات وقال: \"كان مدلِّسًا\"، وذكره في مشاهير علماء الأمصار أيضًا.\nوقال ابن معين في رواية: \"مخلِّط\"، وقال الإمام أحمد: \"مضطرب في الحديث جدًّا\"، وفي رواية أنه ضعَّفه جدًّا. وقال أبو حاتم: \"ليس بحافظ، وهو صالح الحديث، تغير حفظه قبل موته\"، وذكره ابن الجوزي في الضعفاء، وقال ابن خراش: \"كان شعبة لا يرضاه\".\nوهذا الحديث من رواية شعبة عنه، وهو من قدماء أصحابه.\nوذكره الذهبي في تذكرة الحفاظ وقال: \"ما اختلط الرجل، ولكنه تغيَّر تغيُّر الكبر\"، ووثقه في المغني والميزان ورمز له \"صح\"، وقال: \"لم يورده ابن عدي، ولا العقيلي، ولا ابن حبان، وقد ذكروا من هو أقوى حفظًا منه، وأما ابن الجوزي فحكى الجرح وما دكر التوثيق، =\n⦗٣٦٨⦘ = والرجل من نظراء السبيعي أبي إسحاق، وسعيد المقبري، لما وقعوا في هرم الشيخوخة نقص حفظهم، وساءت أذهانهم، ولم يختلطوا، وحديثهم في كتب الإسلام كلها\".\nوقال الحافظ ابن حجر: \"ثقة، فصيح، تغيَّر حفظه، وربما دلس\"، وقال في هدى الساري: \"احتج به الجماعة، وأخرج له الشيخان من رواية القدماء عنه في الاحتجاج، ومن رواية بعض المتأخرين عنه في المتابعات، وإنما عيب عليه أنه تغير لكبر سنِّه؛ لأنه عاش مائة وثلاث سنين، ولم يذكره ابن عدي في الكامل ولا ابن حبان\".\nوأورده في المرتبة الثالثة من المدلسين.\nانظر: سؤالات أبي داود للإمام أحمد (ص: ٢٩٥، ٣٠١)، العلل رواية عبد الله بن أحمد عن أبيه (٣/ ٥٤)، ترتيب ثقات العجلي للهيثمى (٢/ ١٠٤)، الجرح والتعديل لابن أبي حاتم (٥/ ٣٦١)، الثقات لابن حبان (٥/ ١١٦)، اللباب لابن الأثير (٢/ ٤٢٢)، وفيات الأعيان لابن خلكان (٣/ ١٦٥)، تهذيب الكمال للمزي (١٨/ ٣٧٠)، ميزان الاعتدال (٢/ ٦٦٠)، وتذكرة الحفاظ (١/ ١٣٦)، والمغني في الضعفاء (٢/ ٤٠٧)، والرواة الثقات المتكلم فيهم بما لا يوجب ردَّهم كلها للذهبي (ص: ١٣٢ رقم ٥٥)، تعريف أهل التقديس (ص: ٩٦)، وهدي الساري لابن حجر (ص: ٤٤٣)، والتقريب (٤٢٠٠).\n(^٣) ابن حِرَاش بن جحش الغطفاني العبسي، أبو مريم الكوفي.\n(^٤) هي أم عبد الله بنت أبي دَوْمَة، امرأة أبي موسى الأشعري.\nانظر: تهذيب الكمال للمزي (٣٥/ ٣٧٠)، الإصابة لابن حجر (٨/ ٢٥٢).\n(^٥) بالسين، والصاد -كما في رواية آتية- لغتان، قال الأصمعي: هو الصوت الشديد، ومنه قوله تعالى: ﴿سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ﴾ [سورة الأحزاب: ١٩].\nوقال ابن الأثير: \"سلق أي: رفع صوت عند المصيبة، وقيل: هو أن تصك المرأة =\n⦗٣٦٩⦘ = وجهها وتمرشه والأول أصح\".\nانظر: غريب الحديث لأبي عبيد (١/ ٩٧)، النهاية لابن الأثير (٢/ ٣٩١).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب تحريم ضرب الخدود، وشق الجيوب والدعاء بدعوى الجاهلية (١/ ١٠٠ ح ١٦٧) من طريق عياض الأشعري عن امرأة أبي موسى عن أبي موسى عن النبي ﷺ، ومن طريق صفوان بن محرز عن أبي موسى كذلك مرفوعًا، ومن طريق الحسن بن علي الحلواني عن عبد الصمد عن شعبة عن عبد الملك عن ربعي بن حراشٍ به مرفوعًا.\nوقد أخرجه ابن سعد في الطبقات (٤/ ١١٥) عن عفان بن مسلم عن شعبة عن عبد الملك بن عُمَير قال: \"سمعت ربعيَّ … \" به. وصرَّح عبد الملك في روايته بالتحديث غير أنه أورده موقوفًا كما هي رواية المصنِّف.\nوأخرجه ابن منده في الإيمان (٢/ ٦٤٦) من طريق علي بن سعيد النسوي عن عبد الصمد عن شعبة عن عبد الملك بن عمير به مرفوعًا، وعقَّب ابن منده قائلًا: \"رواه الحسن بن علي الحلواني عن عبد الصمد نحوه مرفوعًا، ورواه محمد بن يحيى عن عبد الصمد موقوفًا، كذلك رواه جماعة عن شعبة\". أي موقوفًا. ومنهم عفان بن مسلم كما رواه المصنِّف.\nثم أخرجه -أي ابن منده- من طريق حفص بن عمر الحوضي عن شعبة عن عبد الملك به موقوفًا، وعقَّب بقوله: \"رواه غندر، وغيره عن شعبة عن منصور، عن إبراهيم، عن يزيد بن أوس قال: أغمي على أبي موسى … مرفوعًا\".\nوقال الدارقطني ﵀: \"يرويه عبد الملك بن عمير، واختلف عنه، فرفعه علي بن سعيد النسائي عن عبد الصمد عن شعبة عن عبد الملك بن عمير، ووقفه أصحاب شعبة عن شعبة. =\n⦗٣٧٠⦘ = ورفعه المحاربي عن عبد الملك بن عمير إلى النبي ﷺ، قال ذلك أبو ظفر عن المحاربي، وغيره يرويه عنه موقوفًا.\nورفعه أبو عمر الضرير عن أبي عوانة عن عبد الملك، وغيره يرويه عن أبي عوانة موقوفًا، والموقوف عن عبد الملك أثبت\". العلل للدارقطني (٧/ ٢٢٦).\nومع هذا الاختلاف فكلتا روايتي الرفع والوقف صواب، بحيث إن أبا موسى سمع الحديث من النبي ﷺ فرواه عنه، ولما حصلت حادثة بكاء زوجه عليه أمامه برئ منها كما برئ منها النبي ﷺ كما تدل عليه الرواية الآتية، والله أعلم.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث من هذا الطريق، وذكره المصنِّف.","vol":"1","page":367},{"text":"٢٢٣ - حدثنا أبو حُميد العَوَهي الأزدي الحمصي (^١)، حدثنا محمد بن المبارك الصُّوْرِي (^٢)، حدثنا يحيى بن حمزةَ (^٣)، ح\n⦗٣٧١⦘ وَحدثني ابن عَبدوس (^٤)، وأبو حفص القَاصُّ (^٥) قالا: حدثنا الحكم بن موسى (^٦)، عن يحيى بن حمزةَ، عن عبد الرحمن بن يزيدَ بن جابر (^٧) أنَّ القاسم بن مُخيْمِرةَ (^٨) حَدَّثه قال: حَدثني أبو بُرْدَة بن أبي موسى (^٩) قال:\n⦗٣٧٢⦘ \"وَجع أبو موسى وَجعًا فغُشِيَ عليه، ورَأسُهُ في حَجر (^١٠) امْرأةٍ من أهله، فصاحت امرأةٌ من أهلهِ فلم يسْتطعْ أن يردَّ عليها شيئًا، فلما أفاق قال: أنا بريءٌ ممن بَرِئَ منهُ رسولُ الله ﷺ، فإن رسولَ الله ﷺ بَرِئَ من الصَّالِقَةِ، وَالحَالِقةِ، وَالشَّاقَّةِ\" (^١١).\n_________\n(^١) العَوَهي: بفتح العين المهملة والواو، كسر الهاء، نسبة إلى \"العَوَه\" بطن من العرب قاله السمعاني، وهذا البطن من الأزد كما نسبه المصنِّف، والمنتسب إليه هنا هو: أحمد بن محمد بن سيَّار، كذا ذكره ابن أبي حاتم في الجرح والتعديل، والسمعاني في الأنساب.\nوذكره المزي فقال: \"أحمد بن محمد بن المغيرة بن سنان، وقيل: أحمد بن محمد بن معروف بن سنان، وقيل: أحمد بن محمد بن سيار\" وهو ثقة. واقتصر الذهبي وابن حجر -في التقريب- على ما ذكره المزي أولًا في اسمه.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٧٢)، الأنساب للسمعاني (٩/ ٩٢)، تهذيب الكمال للمزي (١/ ٤٧٢)، الكاشف للذهبي (١/ ٨٠)، التقريب (٩٩).\n(^٢) نسبة إلى مدينة صُوْر، بلدة كبيرة على ساحل الشام، وهي الآن في لبنان.\nانظر: الأنساب للسمعاني (٨/ ١٠٤).\n(^٣) ابن واقد الحضرمي، أبو عبد الرحمن الدمشقي البتلهي القاضي.\n(^٤) في (م): \"أبو عبدوس\" وهو خطأ، وهو: محمد بن عبدوس بن كامل السَّرَّاج السُّلمي البغدادي، أبو أحمد، واسم أبيه: عبد الجبار، ولقبه عبدوس، توفي سنة ٢٩٣ هـ.\nقال ابن المنادي: \"كان من المعدودين في الحفظ، وحسن المعرفة بالحديث، أكثر الناس عنه لثقته وضبطه\"، وقال الحسن بن أبي بكر القاضي: \"كان حسن الحديث كثيره، ثبتًا لا أعلمه غيَّر شيبه\"، وقال الخطيب: \"كان من أهل الفضل والمعرفة\"، ووصفه الذهبي بالحفظ، ووثقه ابن العماد الحنبلي.\nانظر: تاريخ بغداد (٢/ ٣٨١)، تذكرة الحفاظ (٢/ ٦٨٣) وسير أعلام النبلاء للذهبي (١٣/ ٥٣١)، شذرات الذهب لابن العماد الحنبلي (٢/ ٢١٥).\n(^٥) عمر بن مدرك البلخي الرازي القاص، توفي سنة (٢٧٠ هـ).\nكذبه ابن معين، وأورد ابن أبي حاتم له حكاية عن أبيه تدل على أنه يحدث عمن لم يدركه، وقال المزي: \"ضعيفٌ واهٍ\"، وقال الذهبي: \"ضعيف\".\nوقد جاء الحديث من غير طريقه؛ فقد رواه ابن عبدوس عند المصنِّف، وتابعه مسلمٌ أيضًا كما سيأتي في التخريج.\nانظر: الجرح والتعديل (٦/ ١٣٦)، تاريخ مولد العلماء ووفياتهم لابن زبر (٢/ ٥٨٧)، تاريخ بغداد للخطيب (١١/ ٢١١)، تهذيب الكمال للمزي (٢٨/ ٤٨١)، ميزان الاعتدال للذهبي (٣/ ٢٢٣).\n(^٦) ابن أبي زهير شيرزاد البغدادي القَنْطَري الزاهد.\n(^٧) الأزدي، أبو عتبة الداراني.\n(^٨) الهَمْدَاني، أبو عروة الكوفي، نزيل دمشق.\n(^٩) اسمه: الحارث، وقيل: عامر، وقيل: اسمه كنيته. انظر: تهذيب الكمال للمزي (٣٣/ ٦٦).\n(^١٠) في (م): \"حجرة\".\n(^١١) أخرجه مسلم في كتاب الإيمان -باب تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية (١/ ١٠٠ ح ١٦٧) عن الحكم بن موسى القنطري عن يحيى بن حمزة به.\nوأخرجه ابن منده في الإيمان (٢/ ٦٤٤) من طريق عبد الله بن أحمد بن حنبل عن الحكم بن موسى به، وقال ابن منده عقب الحديث: \"حديث مشهور عن عبد الرحمن بن يزيد بن جابر\".","vol":"1","page":370},{"text":"٢٢٤ - حَدثنا يزيد بن سنان (^١)، حدثنا نُعَيم بن حماد (^٢)، حدثنا\n⦗٣٧٤⦘ يحيى بن حمزةَ بإسْنادِهِ \"أن النبيَّ ﷺ بَرِئَ من السَّالِقَةِ، وَالحَالِقَةِ\" (^٣).\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشي الأموي، أبو خالد القزاز.\n(^٢) ابن معاوية الخزاعي المروزي، أبو عبد الله، نزيل مصر، توفي سنة (٢٢٩ هـ).\nأحد أئمة أهل السنة، كان شديدًا على الجهمية، وامتحن في فتنة القول بخلق القرآن فلم يجب، فمات مقيَّدا في السجن رحمه الله تعالى.\nوثقه ابن معين مرة، وقال مرة: \"كان يتوهمَّ الشيء فيخطئ فيه، وكان من أهل الصدق\"، وقال مرة: \"ليس في الحديث بشيء، ولكنه صاحب سنة\"، وذمه مرةً لأنه يروي عن غير الثقات، ووثقه الإمام أحمد، والعجلي، وقال أبو حاتم: \"محله الصدق\"، وقال أبو زرعة الدمشقي: \"يصل أحاديث وقفها الناس\"، وقال صالح جزرة: \"كان يحدث من حفظه، وعنده مناكير لا يتابع عليها\"، وقد ضعفه النسائي، وأبو بشر الدولأبي واتهمه هو وأبو الفتح الأزدي بالوضع، وقال ابن يونس المصري: \"كان يفهم الحديث، روى أحاديث مناكير عن الثقات\"، وقال مسلمة بن القاسم: \"كان صدوقًا، =\n⦗٣٧٣⦘ = كثير الخطأ، وله أحاديث منكرة في الملاحم انفرد بها\"، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ ووهم\"، وذكر ابن عدي جملة من منكيره وقال: \"وقد أثنى عليه قومٌ، وضعفه آخرون، وكان ممن يتصلب في السنة، ومات في محنة القرآن في الحبس، وعامة ما أنكر عليه هذا الذي ذكرته، وأرجو أن يكون باقي حديثه مستقيمًا\"، وقال أيضًا: \"وابن حماد -الدولأبي- متهم فيما يقوله -أي في نعيم- لصلابته في أهل الرأي\"، وقال الدارقطني: \"إمام في السنَّة، كثير الوهم\". ولعل هذا هو أعدل الأقوال فيه.\nوقال الذهبي في التذكرة: \"هو -مع إمامته- منكر الحديث\"، وقال أيضًا: \"كان من أوعية العلم ولا يحتج به\"، وقال في السير: \"لا يجوز لأحد أن يحتجَّ به\"، وقال في العبر: \"له غلطات ومنكير مغمورة في كثرة ما روى\"، وذكره في ديوان الضعفاء، والمغني، وفي معرفة الرواة المتكلم فيهم بما لا يوجب الرد.\nفمحصَّل كلامه أنه لا يحتج به منفردًا، ولا يترك.\nوقال الحافظ في التهذيب: \"ثبتت عدالته وصدقه، ولكن في حديثه أوهامٌ معروفة\"، وقال في الهدي بعد سوقه أقوال المجرحين والمعدلين: \"ونسبه أبو بشر الدولأبي إلى الوضع وتعقب ذلك ابن عدي بأن الدولأبي كان متعصبًا عليه، لأنه كان شديدًا على أهل الرأي، وهذا هو الصواب، والله أعلم\"، وقال في التقريب: \"صدوقٌ، يخطئ كثيرًا، فقيه عارف بالفرائض\".\nوقد توبع على حديثه هذا ولله الحمد.\nانظر: سؤالات ابن الجنيد لابن معين (ص: ٣٧٩، ٣٩٨ - ٣٩٩)، ترتيب معرفة ثقات العجلي للهيثمي (٢/ ٣١٦)، الجرح والتعديل لابن أبي حاتم (٨/ ٤٦٤)، الضعفاء والمتروكين للنسائي (ص: ٢٣٤)، الثقات لابن حبان (٩/ ٢١٩)، الكامل لابن عدي (٧/ ٢٤٨٢)، سؤالات الحكم للدارقطني (ص: ٢٨٠)، تاريخ بغداد للخطيب (١٣/ ٣١٢)، الضعفاء لابن الجوزي (٣/ ١٦٤)، تهذيب الكمال للمزي =\n⦗٣٧٤⦘ = (٢٩/ ٤٦٦)، تذكرة الحفاظ (٢/ ٤١٩)، وسير أعلام النبلاء (١٠/ ٦٠٠)، والعبر (١/ ٦٠٩)، والرواة المتكلم فيهم بما لا يوجب الرد (ص: ١٨١)، وديوان الضعفاء (ص: ٤١٢)، والمغني للذهبي (٢/ ٧٠٠)، هدي الساري (ص: ٤٧٠)، وتهذيب التهذيب (١٠/ ٤١٢)، والتقريب لابن حجر (٧١٦٦).\n(^٣) من قوله: \"بإسناده\" إلى آخر الحديث سقط من (م)، وفيه تخريجٌ إلى الهامش، والهامش غير واضح لسوء تصوير النسخة، والحديث قد سبق أن مسلمًا أخرجه من طريق يحيى بن حمزة به.","vol":"1","page":372},{"text":"٢٢٥ - حدثنا بحر بن نصر بن سابق الخَوْلاني، حدثنا يحيى بن سَلَّام (^١)، حدثنا عبد الرحمن (^٢) بن يزيد، عن القاسم بن مُخَيْمرة، عن\n⦗٣٧٥⦘ أبي بُردةَ بن (^٣) أبي موسى أنَّ أباه اشتكى فَأُغْمِيَ عَليهِ، فَبَكَتْ باكيَةٌ فـ[لما] (^٤) أفَاق، قالَ: \"إنَّ رسُولَ الله ﷺ بَرِئ من أقوامٍ، وَأنا بَرِيءٌ مِمَّنْ بَرِئَ منه رسولُ الله ﷺ، إنَّ رسولَ الله ﷺ (^٥) بَرِئَ مِمَّنْ سَلَقَ، أو حَلَقَ، أو شَقَّ\" (^٦).\n_________\n(^١) ابن أبي ثعلبة البصري، أبو زكريا، نزيل المغرب، توفي سنة (٢٠٠ هـ). كذا قال الذهبي، وقال الداوودي: \"ابن ثعلب\".!\nقال أبو زرعة الرازي: \"لا بأس به، ربما وهم\"، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\"، وقال أبو عمرو الداني: \"وكان ثقة، ثبتًا، عالمًا بالكتاب والسنة\".\nوقال ابن عدي بعد أن ذكر بعض مناكيره: \"وهو ممن يكتب حديثه مع ضعفه\"، وضعفه الدارقطني. وقد توبع على حديثه هذا.\nانظر: أبو زرعة الرازي وجهوده (٢/ ٣٣٩)، الجرح والتعديل (٩/ ١٥٥)، الثقات لابن حبان (٩/ ٢٦١)، سير أعلام النبلاء (٩/ ٣٩٦)، وميزان الاعتدال للذهبي (٤/ ٣٨٠)، لسان الميزان لابن حجر (٩/ ٢٥٦)، طبقات المفسرين للداوودي (٢/ ٣٧١).\n(^٢) هنا ينتهي السقط من (ط) المشار إليه في أثناء سند حديث رقم (١٥٧).\n(^٣) في (ط): (عن) بدل \"بن\"، وهو خطأ.\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) عبارة: \"إن رسول الله ﷺ\" سقطت من (م)، وفي موضعه تخريجٌ إلى الهامش ولكن الهامش غير واضح.\n(^٦) أخرجه مسلم -كما تقدم- من طريق يحيى بن حمزة عن عبد الرحمن بن يزيد به، وهو عند ابن منده من وجهٍ آخر عن عبد الرحمن بن يزيد، فقد أخرجه في \"الإيمان\" (٢/ ٦٤٤) من طريق جامع بن شداد عن عبد الرحمن بن يزيد وأبي بردة بن أبي موسى به.","vol":"1","page":374},{"text":"٢٢٦ - حدثنا محمد بن يحيى، حدثنا ابن أبي مريم (^١)، أخبرنا محمد بن جعفر بن أبي كثير (^٢)، أخبرَني العلاءُ (^٣)، عن أبيهِ، عَن أبي هُرَيرةَ قال: جَاء النبي ﷺ إلى السُّوق فإذا حِنْطَةٌ مُصَبَّرةٌ (^٤) فأدخل يدَهُ فيها فرأى بها بللًا، فقال: \"ما هَذا يا صاحِبَ الطعام؟ \"، قال: يا رسولَ الله\n⦗٣٧٦⦘ أصابَهُ مطرٌ، فهوَ هذا البَلَلُ الذي تَرَى، قال: \"أفلا جَعَلْتَهُ على رأس الطعامِ حتى يراه الناس، مَن غشَّ فليْس منِّي، مَن غَشَّ فليس منِّي\" (^٥).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) في (ط) و(ك): \"محمد بن جعفر يعني ابن أبي كثير\"، وهو: الأنصاري الزرقي مولاهم.\n(^٣) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^٤) الطعام المجتمع كالكومة. النهاية لابن الأثير (٣/ ٩).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب قول النبي ﷺ: من غشنا فليس منا (١/ ٩٩ ح ١٦٤) من طريق إسماعيل بن جعفر عن العلاء بن عبد الرحمن به، ولفظه: أن رسول الله ﷺ مرَّ على صُبْرة طعام.\nوالحديث رواه أيضًا عن النبي: ابن عمر، وأبو بردة بن نيار، وأبو الحمراء ﵃، فأخرجه أحمد في المسند (٢/ ٥٠)، والدارمي في سننه -كتاب البيوع- باب النهي عن الغش (٢/ ٣٢٣) من طريق سالم عن ابن عمر به. وأخرجه أحمد أيضًا في المسند (٣/ ٤٦٦) عن أبي بردة بن نيار عن النبي ﷺ به. وأخرجه ابن ماجه في السنن -كتاب التجارات- باب النهي عن الغش (٢/ ٧٤٩ ح ٢٢٢٥) عن أبي الحمراء عن النبي ﷺ.","vol":"1","page":375},{"text":"٢٢٧ - حدثنا عثمان بن خُرَّزَاذ (^١)، حدثنا أبو الأحوص محمد بن حَيَّان (^٢) حدثنا عبد العزيز بن أبي حازم (^٣)، عن سُهَيلٍ، عن أبيه، عن أبي هُرَيرةَ، عن النبي ﷺ قال: \"مَنْ حَمَلَ عَلينا السِّلاحَ فَليْسَ مِنَّا\" (^٤).\n⦗٣٧٧⦘ كذا رواه الدورقي يَعقوبُ [عن عبد العزيز يرفعه: ومن غشَّنا فليس مِنَّا] (^٥).\n_________\n(^١) هو: عثمان بن عبد الله بن محمد بن خُرَّزَاذ البصري الأنطاكي.\n(^٢) البغوي، نزيل بغداد. وقد روى المزي بإسناده حديثه هذا وقال: رواه مسلم عنه، فوافقناه فيه بعلو، وليس له عنده غيره. تهذيب الكمال (٢٥/ ١٢٣).\n(^٣) واسم أبي حازم: سلمة بن دينار، وعبد العزيز تكلِّم فيه، انظر: ح (٧٩)، وقد توبع عند مسلم كما سيأتي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب قول النبي ﷺ: من غشنا فليس منا (١/ ٩٩ ح ١٦٤) من طريق قتيبة بن سعيد عن يعقوب بن عبد الرحمن القاري، ومن طريق أبي الأحوص محمد بن حيان عن ابن أبي حازم كلاهما عن سهيل بن أبي صالح به، =\n⦗٣٧٧⦘ = وعنده زيادة: \"ومن غشنا فليس منا\".\n(^٥) ما بين المعقوفتين من (ط) و(ك)، والدورقي: بفتح الدال المهملة وسكون الواو وفتح الراء، نسبة إلى دورق بلدة بخوزستان، ونسبة أيضًا إلى لبس القلانس التي يقال لها الدورقية، ويعقوب هو: ابن إبراهيم بن كثير بن أفلح العبدي القيسي مولاهم، أبو يوسف، منسوبٌ إلى لبس القلانس الطوال التي تسمى دورقية كما في الأنساب للسمعاني (٥/ ٣٥٢ - ٣٥٣). ولم أجد من وصل الحديث من طريقه، ولعله في مسنده، فإنه صنف مسندًا كما ذكر ذلك الخطيب في تاريخه (١٤/ ٢٧٧).","vol":"1","page":376},{"text":"٢٢٨ - حدثَنا محمد بن يحيى، حدثنا أبو الوليد (^١)، أخبرنا عكرمةُ بن عمار (^٢)، حدثنا إياس بن سلمة (^٣)، عن أبيْهِ، قال: قال رسولُ الله ﷺ: \"مَنْ سَلَّ علينا السِّلاحَ فَليْس مِنَّا\" (^٤).\n_________\n(^١) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) العجلي، أبو عمار اليمامي، قال الإمام أحمد: \"حديثه عن إياس بن سلمة صالح\".\nالعلل رواية عبد الله بن أحمد (١/ ٣٨٠).\n(^٣) ابن الأكوع الأسلمي المدني.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب قول النبي ﷺ: من حمل علينا السلاح فليس منا (١/ ٩٨ ح ١٦٢) من طريق مصعب بن المقدام عن عكرمة به، وفيه: \"السيف\" بدل \"السلاح\".","vol":"1","page":377},{"text":"٢٢٩ - حدثنا علي بن حرب، حدثنا ابن إدريس (^١)، ح\n⦗٣٧٨⦘ وحَدثنا موسى بن إسحاق القوَّاس، حدثنا ابن نُمَيرٍ (^٢)، ح\nوحدثَنا عمر بن شَبَّة (^٣)، حدثنا يحيى بن سعيد القطان، ح (^٤)\nوَحَدثَنا الحسن بن عفَّان، وأحمد بن عبد الحميد الحارثي (^٥) قالا: حدثنا أبو أُسامة (^٦) كلهم عن عبيد الله (^٧)، عن نافعٍ، عن ابن عمر قال: قالَ النبيُّ ﷺ: \"مَنْ حَمَلَ عَلينا السِّلاحَ فليْسَ مِنَّا\" (^٨).\n_________\n(^١) في (م): \"أبو إدريس\" وهو خطأ، وابن إدريس هو: عبد الله بن إدريس بن يزيد بن =\n⦗٣٧٨⦘ = عبد الرحمن الأودي الزَّعَافري، أبو محمد الكوفي.\n(^٢) في (م): \"أبو نمير\"، وهو خطأ، وهو: عبد الله بن نُمير الهَمْدَاني الكوفي.\n(^٣) بفتح المعجمة وتشديد الموحدة، ابن عَبِيدة بن زيد النُّميرى -مصغر-، أبو زيد بن أبي معاذ البصري، صاحب كتاب \"تاريخ المدينة\". التقريب (٤٩١٨).\n(^٤) سقطت الواو من (م)، وليس فيها علامة التحويل -كالمعتاد في النسخة-، فصار الإسناد متصلًا بالذي بعده.\n(^٥) أبو جعفر الكوفي.\n(^٦) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٧) ابن عمر بن حفص بن عاصم بن عمر بن الخطاب القرشي العَدَويُّ العُمَري، أبو عثمان المدني، وهو من أثبت أصحاب نافع كما في شرح علل الترمذي لابن رجب (٢/ ٦٦٧).\n(^٨) أخرجه البخاري في صحيحه -كتاب الديات -باب قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا. . .﴾ (الفتح ١٢/ ١٩٩ ح ٦٨٧٤) من طريق جويرية بن أسماء عن نافع به.\nوأخرجه أيضًا في كتاب الفتن من صحيحه -باب قول النبي ﷺ: من حمل علينا السلاح فليس منا (الفتح ١٣/ ٢٦ ح ٧٠٧٠) من طريق مالك عن نافعٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب قول النبي ﷺ: من حمل علينا السلاح فليس =\n⦗٣٧٩⦘ = منا (١/ ٩٨ ح ١٦١) عن زهير بن حرب ومحمد بن المثنى كلاهما عن يحيى القطان، وعن أبي بكر بن أبي شيبة عن أبي أسامة وابن نمير كلهم عن عبيد الله عن نافعٍ به.\nوأخرجه أيضًا من طريق يحيى بن يحيى عن مالك عن نافعٍ به.","vol":"1","page":377},{"text":"<span data-type='title' id=toc-108>بَابُ (^١) بيانِ الأخلاق والأعمال المحمودة التي جَعَلها رسول الله ﷺ من الإيمان، وَنَسَبَها إلى أهل الحجاز [وما يليها، وبالله التوفيق]</span> (^٢)\n_________\n(^١) كلمة \"باب\" من الأصل فقط، وليست في (ط) و(ك)، وفي (م) ضُرب عليها.\n(^٢) ما بين المعقوفتين من (ك) و(ط) كلمة: \"وما يليها\" فقط من (م)، وفي (ط) و(ك) بعد قوله: وما يليها زيادة في ترجمة الباب كالتالي: \"والأخلاق والأعمال المذمومة التي نسبها إلى الكفر، وأنها قِبل المشرق\" ولكن عليها -في كلتا النسختين- علامة حذف (لا- إلى).","vol":"1","page":380},{"text":"٢٣٠ - حدثنا الصغاني، حدثنا يزيد بن هارون، أخبرنا إسماعيل بن أبي خالد، عَن قيس بن أبي حازم عَنْ أبي مَسْعُودٍ الأنصاري قال: أشَارَ رسولُ الله ﷺ بيدِهِ نحوَ اليَمَنِ فَقَال: \"الإيمانُ ها هنا -وأَشار بِيدِهِ نحو اليمنِ (^١) - ألا وإنَّ القسوَةَ وغِلَظَ القُلوبِ في\n⦗٣٨١⦘ الفَدَّادين (^٢) أصحابَ الإبل حيثُ يُطْلعُ قرنُ الشيطان، في ربيعةَ ومُضرَ\" (^٣).\n_________\n(^١) المراد باليمن هنا حدُّ اليمن بأكمله، وليس ذلك مقتصرًا على ما هو معروف اليوم جغرافيًّا، وحدُّ اليمن عند العلماء قديمًا كما قال الأصمعي: \"بين عُمان إلى نجران، ثم يلتوي على بحر العرب إلى عدن، إلى الشَّحر حتى يجتاز عمان فينقطع من بينونة، وبينونة: بين عمان والبحرين وليست بينونة من اليمن\"، وقيل: حدُّ اليمن من وراء تثليث وما سامتها إلى صنعاء وما قاربها إلى حضرموت، والشَّحر وعمان إلى عدن أبين، وما يلي ذلك من التهائم والنجود\".\nوقال عاتق البلادي: \"العرب من قديم تطلق على كلِّ ما هو جنوب يمنًا، وعلى ما هو شمال: شامًا، خاصة في الحجاز فهم يعتبرون كل ما هو جنوب مكة: يمنًا\".\nوالحديث الآتي برقم (٢٣٧) يدل على أن الحجاز داخلٌ في اليمن، وفي هذه الفضيلة =\n⦗٣٨١⦘ = التي ذكرها لهم النبي ﷺ، والله أعلم.\nانظر: معجم البلدان لياقوت (٥/ ٥١٠)، معجم المعالم الجغرافية للبلادي (ص: ٣٣٩).\n(^٢) اختلف في المراد بالفدادين، وكلامهم يكاد يكون متقاربًا، قال النووي: \"الصواب في الفدَّادين بتشديد الدال جمع فدَّاد: بدالين أولها مشددة، وهذا قول أهل الحديث والأصمعي وجمهور أهل اللغة، وهو من الفديد وهو: الصوت الشديد، فهم الذين تعلو أصواتهم في إبلهم وخيلهم وحروثهم ونحو ذلك\". شرح صحيح مسلم، للنووي، (٢/ ٣٤).\nوقيل: هو جمع فَدَّان، والمراد به البقر التي يُحرَث عليها، وقيل: الفدان آلة الحرث والسكة، وقيل: إن الفدَّادين هم أصحاب الإبل الكثيرة من المائتين إلى الألف، وقيل: المراد به من يسكن الفدافد وهي البراري والصحاري، وهذا الأخير هو أضعف الأقوال.\nانظر: فتح الباري لابن حجر (٦/ ٤٠٥).\n(^٣) أخرجه البخاري في صحيحه -كتاب بدء الخلق- باب خير مال المسلم غنم يتبع بها شغف الجبال (الفتح ٦/ ٤٠٣ ح ٣٣٠٢)، وأيضًا أخرجه في كتاب الطلاق -باب اللعان (الفتح ٩/ ٣٤٨ ح ٥٣٠٣) من طريق يحيى القطان عن إسماعيل بن أبي خالد به.\nوأخرجه أيضًا في كتاب المناقب -باب قول الله تعالى: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى. . .﴾ (الفتح ٦/ ٦٠٨ ح ٣٤٩٨) من طريق ابن عيينة عن إسماعيل بن أبي خالد به. =\n⦗٣٨٢⦘ = وأخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧١ ح ٨١) من طريق أبي أسامة حماد بن أسامة، ومعتمر بن سليمان، وعبد الله بن إدريس، وعبد الله بن نمير كلهم عن إسماعيل بن أبي خالد به.\nفائدة الاستخراج:\nبيَّن المصنِّف: قيسًا بأنه ابن أبي حازم، وجاء عند مسلم مهملًا.","vol":"1","page":380},{"text":"٢٣١ - حدثنا أبو الأزهر (^١)، حدثنا وَهْبُ بن جَرير (^٢)، عن شُعْبَةَ، عن إسماعيل بن أبي خالدٍ، عَنْ قيس بن أبي حَازِمٍ، عن أبي مَسعُودٍ الأنصاري أنَّ رسولَ الله ﷺ قال: \"الإيمان ها هُنا -وأشارَ بِيدِهِ إلى اليمنِ-، والجفاء وغِلَظُ القلوبِ في الفَدَّادينَ عَند أصُول أذنابِ الإبلِ؛ حَيثُ يَطْلعُ قَرْنا الشَّيْطَان من مُضرَ وربيعةَ (^٣) \" (^٤).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن حازم الأزدي، أبو العباس البصري.\n(^٣) في (ط) و(ك): \"من ربيعة ومضر\".\n(^٤) أخرجه البخاري في صحيحه -كتاب المغازي -باب قدوم الأشعريين وأهل اليمن (الفتح ٧/ ٧٠١ ح ٤٣٨٧) من طريق وهب بن جرير عن شعبة به.\nوأخرجه مسلم من طرق عن إسماعيل به كما تقدم في الإسناد السابق.","vol":"1","page":382},{"text":"٢٣٢ - حَدثَنا الصَّاغانيُّ، أخبرنا سعيد بن أبي مريم (^١)، أخبرنا عبد العزيز بن محمد الدَّرَاوَرْدِيُّ (^٢)، عَن العلاء (^٣)، عن أبيه، عَن أبي هُريرَةَ\n⦗٣٨٣⦘ قال (^٤): قال رسولُ الله ﷺ: \"الإيمانُ يَمانٍ (^٥)، وَالكُفر قِبَلَ المشرق، والسَّكينةُ في أهلِ الغنم، والفَخْرُ والرِّياء في الفَدَّادين أَهْل الخيلِ، وأهل الوَبر\" (^٦).\n_________\n(^١) هو: سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) في (ط) و(ك): \"عبد العزيز الدراوردي\".\n(^٣) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^٤) سقطت كلمة \"قال\" من (ط) و(ك).\n(^٥) في (م) \"أيمان\" بدل \"يمان\"، ولعله سبق قلم.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٢ ح ٨٦) من طريق إسماعيل بن جعفر عن العلاء به.\nوأخرجه الترمذي في سننه -كتاب الفتن -باب ما جاء في الدجال لا يدخل المدينة (٤/ ٥١٥ ح ٢٢٤٣) عن قتيبة عن عبد العزيز الدراوردي به.\nوأخرجه الإمام أحمد في المسند (٢/ ٤٥٧) من طريق شعبة عن العلاء به، وأخرجه (٢/ ٤٠٧) من طريق عبد الرحمن بن إبراهيم عن العلاء به.","vol":"1","page":382},{"text":"٢٣٣ - حَدثنا علي بن حرب، حدثنا أبو مُعاوية (^١)، عن الأعمش، عن أبي صَالح (^٢)، عَن أبي هُريرةَ قال: قال النبيُّ ﷺ: \"أتاكم أهل اليمن، هُم (^٣) ألين قُلوبًا، وَأرقُّ أفئدةً، الإيمانُ يَمانٍ (^٤)، والحكمةُ يمانِيَة، رأس الكفر قِبَل المشرق\" (^٥).\n_________\n(^١) محمد بن خازم الضرير، ثقة في الأعمش.\n(^٢) ذكوان السمان المدني.\n(^٣) كلمة \"هم\" ليست في (ط) و(ك).\n(^٤) في (م): \"أيمان\".\n(^٥) أخرجه البخارى في صحيحه -كتاب المغازي -باب قدوم الأشعريين وأهل اليمن (الفتح ٧/ ٧٠١ ح ٤٣٨٨) من طريق شعبة عن الأعمش به. =\n⦗٣٨٤⦘ = وأخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٣ ح ٩٠) عن أبي بكر بن أبي شيبة وأبي كريب كلاهما عن أبي معاوية عن الأعمش به.\nوأخرجه أيضًا من طريق جرير عن الأعمش به.\nوأخرجه أيضًا (ح ٩١) من طريق شعبة عن الأعمش به.\nوأخرجه أحمد في المسند (٢/ ٢٥٢) عن يعلى بن عبيد وأبي معاوية كلاهما عن الأعمش به.","vol":"1","page":383},{"text":"٢٣٤ - حدثنا علي [بن حرب] (^١)، حدثنا مصعَبُ بن المقدَام (^٢)، حدثنا دَاودُ الطَّائِي (^٣)، عَنْ الأعمَش بإسْنادِهِ مثلَه، إلى قوله: \"والحِكمة يمانيَةٌ، والقسْوةُ وغِلَظُ القلوبِ في الفَدَّادين أصحاب الإبل قِبَلَ المشرق\" (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) الخثعمي مولاهم، أبو عبد الله الكوفي.\n(^٣) هو: داود بن نُصَير الطائي، أبو سليمان الكوفي الفقيه.\n(^٤) أخرجه البخاري ومسلم وأحمد من طرق عن الأعمش كما تقدم في الإسناد السابق، وأخرجه أبو نعيم الأصبهاني في الحلية (٧/ ٣٦٣) من طريق علي بن حرب وغيره عن داود بن المقدام به.","vol":"1","page":384},{"text":"٢٣٥ - أخبَرنا يونس بن عبد الأعلى، أخبرنا ابن وهب أنَّ مالكًا (^١) أخبَره عن أبي الزِّنَاد (^٢)، عَن الأعرج (^٣)، عَن أبي هُريرَةَ أَنَّ\n⦗٣٨٥⦘ رسولَ الله ﷺ قال: \"رأسُ الكفرِ نحوَ المشرق، والفخرُ والخُيَلاءُ في أَهْل الخيل، والإبل، وَالفَدَّادين أهل الوبر، والسَّكينةُ في أهْل الغَنَمِ\" (^٤).\n_________\n(^١) الحديث في الموطأ -كتاب الاستئذان -باب ما جاء في أمر الغنم (٢/ ٩٧٠ ح ١٥).\n(^٢) وقع في (م): \"أبي الزياد\"، وهو خطأ، وأبو الزناد هو: عبد الله بن ذكوان القرشي.\n(^٣) عبد الرحمن بن هرمز المدني.\n(^٤) أخرجه البخاري في صحيحه -كتاب بدء الخلق -باب خير مال المسلم غنمٌ يتبع بها شغف الجبال (الفتح ٦/ ٤٠٣ ح ٣٣٠١) من طريق عبد الله بن يوسف عن مالك به.\nوأخرجه أيضًا في كتاب المغازي من صحيحه -باب قدوم الأشعرين وأهل اليمن (الفتح ٧/ ٧٠١ ح ٤٣٩٠) من طريق شعيب عن أبي الزناد به.\nوأخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٢ ح ٨٥) عن يحيى بن يحيى عن مالكٍ به.","vol":"1","page":384},{"text":"٢٣٦ - حَدثنا عَليُّ بن عُثمانَ النُّفَيلي، حدثنا خالد بن مَخْلَد (^١)،\n⦗٣٨٦⦘ حدثنا مالك، عَنْ أبي الزِّنَاد (^٢)، عَن الأعرج، عَن أبي هُريرَةَ، عن النبي ﷺ قال: \"أتاكم أهلُ اليمن، هُم أَلْيْنُ قلوبًا، وَأَرَقُّ أفئدةً، الإيمانُ يَمانٍ، والفقهُ يَمانٍ، وَالحكمَةُ يمانيَّة\" (^٣).\n_________\n(^١) القطواني، أبو الهيثم البجلي مولاهم، توفي سنة (٢١٣ هـ).\nوالقَطَوَاني: بفتح القاف والطاء المهملة والواو وفي آخرها النون، نسبة إلى موضعٍ بالكوفة يقال لها قَطَوَان، قال السمعاني: \"ولعله اسم رجلٍ أو قبيلة نزلت هذا الموضع\".\nوثقه ابن معين، والعجلي، وصالح جزرة وقال: \"إلا أنه كان متهمًا بالغلو\"، ووثقه عثمان بن أبي شيبة، وذكره ابن حبان في الثقات، وكذا ابن شاهين.\nوقال ابن سعد: \"كان منكر الحديث، مفرط التشيع، وكتبوا عنه ضرورة\"، وقال الإمام أحمد: \"له أحاديث مناكير\"، وقال الجوزجاني: \"كان شتَّامًا، معلنًا بسوء مذهبه\"، وقال أبو داود: \"صدوق، لكنه يتشيع\"، وقال أبو حاتم: \"يكتب حديثه\"، وقال الأزدي: \"في حديثه بعض مناكير، وهو عندنا في عداد أهل الصدق\".\nوذكره الساجي، والعقيلي، وابن الجوزي في الضعفاء.\nوقال الذهبي: \"شيعي صدوق، يأتي بغرائب ومناكير\"، وذكره في معرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ٩٤)، وذكره أيضًا في المغني في الضعفاء، وفي الديوان. =\n⦗٣٨٦⦘ = وقال الحافظ ابن حجر: \"أما التشيع فقد قدمنا أنه إذا كان ثبت الأخذ والأداء لا يضره لا سيما ولم يكن داعية إلى رأيه، وأما المناكير فقد تتبعها أبو أحمد بن عدي من حديثه، وأوردها في كامله وليس فيها شيء مما أخرجه البخاري، بل لم أر له عنده من أفراده سوى حديث واحد، وهو حديث أبي هريرة: من عادى لي وليًّا\". وقال في التقريب: \"صدوق، يتشيع، وله أفراد\".\nوهذا ليس من أفراده، فقد تابعه ابن وهب عند المصنِّف، وغيره كما سبق في تخريج الحديث السابق، والحديث في الموطأ كما سبق أيضًا.\nانظر: الطبقات لابن سعد (٦/ ٤٠٦)، تاريخ الدارمي (ص: ١٠٥)، العلل رواية عبد الله بن أحمد (٢/ ١٨)، أحوال الرجال للجوزجاني (ص: ١٣١)، سؤالات الآجري لأبي داود (ص: ١٠٣)، الضعفاء للعقيلي (٢/ ١٥)، الجرح والتعديل لابن أبي حاتم (٣٥٤/ ٣)، الثقات لابن حبان (٨/ ٢٢٤)، الكامل لابن عدي (٣/ ٩٠٧)، أسماء الثقات لابن شاهين (ص: ١١٦)، الأنساب للسمعاني (١٠/ ١٩٦)، الضعفاء لابن الجوزي (١/ ٢٥٠)، تهذيب الكمال للمزي (٨/ ١٦٣)، تذكرة الحفاظ (١/ ٤٠٦)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ٩٤)، والديوان (ص: ١١٥) والمغني في الضعفاء كلها للذهبي (١/ ٢٠٦)، هدي الساري لابن حجر (ص: ٤٢٠)، التقريب (١٦٧٧).\n(^٢) في (م): \"أبي الزياد\" وهو خطأ.\n(^٣) أخرجه البخاري ومسلم كما تقدم في الإسناد الماضي.","vol":"1","page":385},{"text":"٢٣٧ - حَدثنا يُوسفُ بن مُسَلَّم، حدثنا حجاجٌ (^١)، عن ابن\n⦗٣٨٧⦘ جُريجٍ (^٢)، أخبَرني أبو الزبير (^٣) أنه سمِعَ جَابرَ بن عبد الله يقول: سمعتُ النبي ﷺ: \"غِلَظُ القلوب، وَالجفاء في أهلِ المشرقِ، والإيمانُ في أهل الحجاز\" (^٤).\n_________\n(^١) ابن محمد المصِّيصي الأعور.\n(^٢) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٣) محمد بن مسلم بن تدرس المكي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٣ ح ٩٢) من طريق عبد الله بن الحارث المخزومي عن ابن جريج به.","vol":"1","page":386},{"text":"٢٣٨ - حَدثنا أبو أُمَيَّةَ، حدثنا أبو اليَمَان (^١)، أخبرنا شُعَيبٌ (^٢)، عَن الزُّهري، \"أخبرني أبو سلمةَ (^٣)، أنَّ أبا هُرَيرَةَ قال: قال رسولُ الله ﷺ: \"الفخرُ والخُيَلاءُ في الفَدَّادين أهل الوَبر، والسَّكينةُ في أهل الغنم، والإيمانُ يمانٍ، والحكمة يمانية\" (^٤).\n_________\n(^١) الحكم بن نافع البهراني.\n(^٢) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٣) ابن عبد الرحمن بن عوف الزهري.\n(^٤) أخرجه البخارى في صحيحه -كتاب المناقب -باب قول الله تعالى: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى. . .﴾ (الفتح ٦/ ٦٠٨ ح ٣٤٩٩) عن أبي اليمان عن شعيبٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٣ ح ٨٨) من طريق أبي اليمان عن شعيبٍ به. وأخرجه أيضًا (ح ٨٧) من طريق ابن وهب عن يونس عن الزهري به.\nفائدة الاستخراج:\nذكر المصنِّف لفظ الحديث، واقتصر مسلم على بعض لفظه وأحال بباقيه.","vol":"1","page":387},{"text":"٢٣٩ - حدثنا أبو أُميَّةَ، حدثنا أبو اليمان، حدثنا شُعُيبٌ، عن الزُّهريِّ، عن ابن المسيب (^١)، عن أبي هُريرَةَ قال: سمعتُ النبيَّ ﷺ يقولُ: \"جاء أهلُ اليمن هُم أَرَقُّ أفئدةً، وأضعَفُ قلوبًا (^٢)، الإيمانُ يمانٍ، والحكمةُ يمانية\". ثم ذكر نحوَه (^٣).\nرواه ابن أخي الزُّهري (^٤)، عَن الزُّهري، عن سعيدٍ أيضًا كما\n⦗٣٨٩⦘ قال شُعَيبٌ (^٥).\n_________\n(^١) سعيد بن المسيب بن حزن المخزومي القرشي.\n(^٢) قال النووي: \"وصفها باللين والرِّقَّة والضعف معناه أنها ذات خشية واستكانة سريعة الاستجابة والتأثر بقوارع التذكير، سالمة من الغلظ والشدة والقسوة التي وُصِف بها قلوب الآخرين\". شرح صحيح مسلم (٢/ ٣٤).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه (١/ ٧٣ ح ٨٩) من طريق أبي اليمان عن شعيبٍ به.\n(^٤) هو: محمد بن عبد الله بن مسلم الزهري، أبو عبد الله المدني، توفي سنة بضعٍ وخمسين ومائة.\nقال عنه ابن سعد: \"كان كثير الحديث، صالحًا\"، وتردد فيه ابن معين فقال مرة: \"ضعيف\" ومرة: \"ليس بذاك القوي\"، ومرة قال: \"صالح\"، وقال الإمام أحمد: \"لا بأس به\"، وقال مرة: \"صالح الحديث إن شاء الله\".\nوجعله محمد بن يحيى الذهلي في الطبقة الثانية من أصحاب الزهري، وهذه الطبقة عنده في حال الضعف والاضطراب، وقال إنه وجد له ثلاثة أحاديث لا أصل لها، ثم ذكرها.\nووثقه أبو داود، وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وقال الساجي: \"صدوق، تفرد عن عمه بأحاديث لم يتابع عليها\"، وذكره العقيلي في الضعفاء، وأورد له أربعة أحاديث مما لم يتابع عليها، أحدها من طريق الواقدي، وهو ممن لا يحتج به.\nوذكره ابن حبان في المجروحين وقال: \"رديء الحفظ، كثير الوهم، يخطئ عن عمه في الروايات ويخالف فيما يروي عن الأثبات فلا يجوز الاحتجاج به إذا انفرد\". =\n⦗٣٨٩⦘ = وقال ابن عدي: \"لم أر بحديثه بأسًا إذا روى عنه ثقة، ولا رأيت له حديثًا منكرًا فأذكره إذا روى عنه ثقة\"، وذكره ابن الجوزي في الضعفاء.\nووثقه الذهبي في السير، وقال في الميزان: \"صدوق، صالح الحديث\"، وذكره في الرواة المتكلم فيهم بما لا يوجب الرد.\nوقال الحافظ ابن حجر في الهدي: \"الذهلي أعرف بحديث الزهري، وقد بيَّن ما أنكر عليه، فالظاهر أن تضعيف من ضعفه بسبب تلك الأحاديث التي أخطأ فيها\" وهذا كلامٌ في غاية الإنصاف من الحافظ رحمه الله تعالى.\nوقال في التقريب: \"صدوقٌ، له أوهام\"، وقد أخرج له الجماعة، وحديثه عند البخاري في المتابعات.\nوليس هذا الحديث مما أُنكر عليه.\nانظر: طبقات ابن سعد -الجزء المتمم لتابعي أهل المدينة (ص: ٤٥٤)، تاريخ الدارمي (ص: ٤٨)، العلل للإمام أحمد رواية ابنه عبد الله (٢/ ٤٨٩)، الضعفاء للعقيلي (٤/ ٨٨)، الجرح والتعديل (٧/ ٣٠٤)، المجروحين لابن حبان (٢/ ٢٤٩)، الكامل لابن عدي (٦/ ٢١٧٦)، الضعفاء لابن الجوزي (٣/ ٨١)، تهذيب الكمال للمزي (٢٥/ ٥٥٤)، ميزان الاعتدال (٣/ ٥٩٢)، والسير (٧/ ١٩٧)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ١٧١)، هدي الساري (ص: ٤٦٢)، والتقريب لابن حجر (٦٠٤٩).\n(^٥) لم أجد من وصله من هذا الطريق.","vol":"1","page":388},{"text":"<span data-type='title' id=toc-109>بَابُ (^١) بيانِ أفضل الأعمال، وَالِدليلُ على أنَّ الإيمانَ قولٌ وعملٌ، وأنَّ مَن ترك الصلاةَ فقد كفرَ، وَالدليلُ على أنها أعلى الأعمال؛ إذ تاركُها يكون (^٢) بِتَرْكها كافرًا</span>\n_________\n(^١) في (ط) و(ك) بدون ذكر \"باب\"، وفي (م) ضُرِب عليها.\n(^٢) في (ط) و(ك): \"يصير\"، وفي (م) ضُرِب عليها، كتب فوقها \"يصير\".","vol":"1","page":390},{"text":"٢٤٠ - حَدثنا محمد بن يحيى، والدارمي (^١) قالا: حدثنا أبو عاصم (^٢)، عن ابن جُريج (^٣)، عن أبي الزُّبَير (^٤)، عن جَابرٍ قال (^٥): قال رسول الله ﷺ: \"ليس بين العبد وبينَ الكفر إلا ترك الصلاة\" (^٦).\nوقال الدارمي في حديثه: \"أو قال: الشِّرك ترك الصلاة، فمن تركها فقد كفر\" (^٧).\n_________\n(^١) أحمد بن سعيد بن صخر الدارمي، أبو جعفر السرخسي.\n(^٢) الضحاك بن مخلد النبيل الشيباني.\n(^٣) عبد الملك بن عبد العزيز بن جُريج المكي، مدلس، وصرَّح بالإخبار في رواية مسلم.\n(^٤) محمد بن مسلم بن تدرس المكي، صرح بالسماع في رواية مسلم.\n(^٥) سقطت كلمة \"قال\" من (ط) و(ك).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان إطلاق اسم الكفر على من ترك الصلاة (١/ ٨٨ ح ١٣٤) عن أبي غسان المسمعي عن الضحاك بن مخلد عن ابن جريجٍ به، ولفظه: \"بين الرجل وبين الشرك والكفر ترك الصلاة\".\nوأخرجه الدارمي في سننه -كتاب الصلاة- باب في تارك الصلاة (١/ ٣٠٧) عن أبي عاصم عن ابن جريج به.\n(^٧) جملة: \"وقال الدارمي: أو قال … \" إلى آخر الحديث سقطت من (ط) و(ك)، =\n⦗٣٩١⦘ = واستدركها ناسخ (ط) في الهامش.","vol":"1","page":390},{"text":"٢٤١ - حدثَنا ابن أبي رجاء (^١)، حدثنا وكيعٌ، حدثنا سفيَانُ (^٢)، عن أبي الزُّبَير، عن جابرٍ قالَ: قال النبيُّ ﷺ: \"بين العبد وَبين الكُفْرِ ترك الصلاة\" (^٣).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي الثغري.\n(^٢) هو الثوري، كما في تحفة الأشراف للمزي (٢/ ٣٠٣).\n(^٣) أخرجه أبو داود في سننه -كتاب السنة- باب في رد الإرجاء (٤/ ٢١٩ ح ٤٦٧٨) عن أحمد بن حنبل، عن وكيعٍ، به.\nوأخرجه الترمذي في السنن -كتاب الإيمان- باب ما جاء في ترك الصلاة (٥/ ١٣ ح ٢٦٢٠) عن هناد بن السري عن وكيع بهٍ.\nوأخرجه ابن ماجه في السنن -كتاب إقامة الصلاة والسنة فيها- باب ما جاء فيمن ترك الصلاة (١/ ٣٤٢ ح ١٠٧٨) عن علي بن محمد عن وكيعٍ بهٍ، وللحديث طرقٌ أخرى عن أبي الزبير منها ما أخرجه الإمام أحمد في المسند (٣/ ٣٨٩) من طريق موسى بن عقبة عن أبي الزبير به. وما أخرجه البيهقي في السنن الكبرى (٣/ ٣٦٦) من طريق عمرو بن دينار عن أبي الزبير به.","vol":"1","page":391},{"text":"٢٤٢ - حدثنا علي بن حرب الطائي (^١)، حدثنا أسباطُ بن محمد (^٢)، ح\n⦗٣٩٢⦘ وَحدثنا محمد بن يحيى، حدثنا مُسَدَّد، حدثنا أبو عَوانة (^٣) كلاهما عَن الأعمش، عَن أبي سفيانَ (^٤)، عن جابرٍ، عن النبي ﷺ قال: \"بين العبد وبَين الكفرِ -أو الشِّرك- تركُ الصلاة\" (^٥).\n_________\n(^١) نسبته \"الطائي\" ليست في (ط) و(ك).\n(^٢) ابن عبد الرحمن بن خالد بن ميسرة القرشي مولاهم، أبو محمد بن أبي عمرو الكوفي، ثقة، ربما أخطأ في حديثه عن الثوري، وهذا ليس منه.\nوانظر: تاريخ الدوري (٢/ ٢٣)، الجرح والتعديل لابن أبي حاتم (٢/ ٣٣٢)، تاريخ =\n⦗٣٩٢⦘ = بغداد للخطيب (٧/ ٤٥)، تهذيب الكمال للمزي (٢/ ٣٥٤)، التقريب (٣٢٠)، الثقات الذين ضُعفوا في بعض شيوخهم للدكتور صالح الرفاعي (ص: ١٤٨).\n(^٣) الوضاح بن عبد الله اليشكري الواسطي البزاز، ثقة ثبت إذا حدث من كتبه، وربما وهم إذا حدَّث من حفظه، وقد تابعه هنا جمعٌ.\nانظر: طبقات ابن سعد (٧/ ٢٨٧)، تاريخ الدوري (٢/ ٦٢٩)، الجرح والتعديل لابن أبي حاتم (٩٩/ ٤٠)، تهذيب الكمال للمزي (٣٠/ ٤٤١)، التقريب (٧٤٠٧).\n(^٤) طلحة بن نافع الإسكاف الواسطي، نزيل مكة.\n(^٥) سيأتي تخريجه.","vol":"1","page":391},{"text":"٢٤٣ - حدثَنا أبو جَعْفر الدَّارِمي (^١)، حدثنا قَبِيصةُ (^٢)، حدثنا سفيانُ (^٣)، عَن الأعمشِ مثلَه (^٤).\n_________\n(^١) أحمد بن سعيد بن صخر، السرخسي.\n(^٢) ابن عقبة السُّوَائي، أبو عامر الكوفي.\n(^٣) هو الثوري.\n(^٤) سيأتي تخريجه في الذي بعده.","vol":"1","page":392},{"text":"٢٤٤ - حدثنا العُطَارديُّ (^١)، حدثنا ابن فُضَيلٍ (^٢)، عن الأعمشِ، عن أبي سُفيانَ، عن جابر قال: سَمعتُ النَّبيَّ ﷺ يقول: \"بين المرء وَبَين\n⦗٣٩٣⦘ الشِّرك والكفر ترك الصلاة\" (^٣).\n_________\n(^١) أحمد بن عبد الجبار بن محمد الكوفي، أبو عمر.\n(^٢) محمد بن فُضَيل بن غَزوان الضبيِّ.\n(^٣) في نسخة (ك) و(ط) جاء ترتيب هذا الحديث بعد حديث الدبري عن عبد الرزاق الآتي برقم (٢٤٧).\nوالحديث أخرجه مسلم في كتاب الإيمان -باب بيان اطلاق اسم الكفر على من ترك الصلاة (١/ ٨٨ ح ١٣٤) من طريق جرير عن الأعمش به.\nوأخرجه الترمذي في سننه -كتاب الإيمان -باب ما جاء في ترك الصلاة (٥/ ١٣ ح ٢٦١٩) عن هناد عن أسباط بن محمد عن الأعمش به. وأخرجه أيضًا (ح ٢٦١٩) من طريق جرير وأبي معاوية كليهما عن الأعمش به. وقال: \"حديث حسن صحيح\".\nوأخرجه الإمام أحمد في المسند (٣/ ٣٧٠) من طريق أبي إسحاق الفزاري عن الأعمش به.\nتنبيه:\nتبويب المصنِّف رحمه الله تعالى يدلُّ على أنه يذهب إلى تكفير تارك الصلاة، وقد اختلف السلف رحمهم الله تعالى في تكفير تارك الصلاة، وكثر الأخذ والردُّ فيه، ولخَّص البغوي ﵀ ما قيل في ذلك كما يلي: قال: \"اختلف أهل العلم في تكفير تارك الصلاة المفروضة عمدًا، فذهب إبراهيم النخعي، وابن المبارك، وأحمد، وإسحاق إلى تكفيره، قال عمر: \"لا حظ في الإسلام لمن ترك الصلاة\"، وقال ابن مسعود: \"تركُها كفر\"، وقال عبد الله بن شقيق: \"كان أصحاب محمدٍ ﷺ لا يرون شيئًا من الأعمال تركه كفر غير الصلاة\".\nوذهب الآخرون إلى أنه لا يكفر، وحملوا الحديث على ترك الجحود، وعلى الزجر والوعيد\".\nونقل في عقوبة تارك الصلاة أقوالًا هي: \"قال حماد بن زيد، ومكحول، ومالك، =\n⦗٣٩٤⦘ = والشافعي: تارك الصلاة يُقتل كالمرتد، ولا يخرج به عن الدين.\nوقال الزهري -وبه قال أهل الرأي-: لا يُقتل، بل يُحبس، ويُضرب حتى يُصلي، كما لا يقتل تارك الصوم، والزكاة، والحج\". شرح السنة للبغوي (٢/ ١٧٩ - ١٨٠) والمسألة لها أدلة قوية في كلا الجانبين، ولها تفريعات كثيرة، وأحسن من تكلَّم فيها بعرض الأدلة وذكر التفصيلات والتفريعات: ابن القيم رحمه الله تعالى في كتابه \"الصلاة، وحكم تاركها\" ورجَّح كفره هناك كما ذهب إليه المصنِّف كثيرٌ من السلف.\nانظر: الصلاة، وحكم تاركها لابن القيم (ص: ٣٧ - ٦٤).","vol":"1","page":392},{"text":"٢٤٥ - حدثنا أبو داودَ الحرَّاني، حدثنا يعقوبُ بن إبراهيم بن سَعْدٍ (^١)، حدثنا أبي، ح\nوَحدثنا أبو أُمَيَّةَ، حدثنا أبو أيوبَ العباسي (^٢)، حدثنا إبراهيم بن سعد، عن ابن شهابٍ، عَن سعيدِ بن المسيب (^٣)، عَن أبي هُريرة قال: سُئِلَ رسولُ الله ﷺ: أيُّ الأعمال أفضَل؟ قال: \"إيمانٌ باللهِ ورسولهِ\". قِيْل: ثم ماذا؟ قال: \"ثُمَّ الجهادُ في سَبيلِ الله\". قِيْل: ثم ماذا؟ قال: \"حَجٌّ مَبْرورٌ\" (^٤).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) هو: سليمان بن داود بن داود بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي، وقد تقدَّم ذكره في ح (٨٢) باسمه، واسم أبيه، ونسبته المشهورة: الهاشمي.\n(^٣) في (ط) و(ك) \"ابن المسيب\"، وفي (م) ضبة فوق اسم \"سعيد\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الحج- باب فضل الحج المبرور (الفتح =\n⦗٣٩٥⦘ = ٣/ ٤٤٦ ح ١٥١٩) عن عبد العزيز بن عبد الله عن إبراهيم بن سعد به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٨٨ ح ١٣٥) عن منصور بن مزاحم ومحمد بن جعفر بن زياد كلاهما عن إبراهيم بن سعدٍ به.","vol":"1","page":394},{"text":"٢٤٦ - حدثنا الدَّبَريُّ (^١)، عن عبد الرَّزاق (^٢)، عن معمرٍ، عن الزُّهري بإسْناده مثلَه: \"ثم حَجٌّ مَبْرورٌ أو عُمْرةٌ \" (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) الحديث في مصنَّفه (١١/ ١٩٠) بلفظ المصنِّف.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب بين كون الإيمان بالله تعالى أفضل الأعمال (١/ ٨٨ ح ١٣٥) عن محمد بن رافع وعبد بن حميد كلاهما عبد الرزاق به، ولم يذكر لفظه.\nوأخرجه النسائي في سننه -كتاب مناسك الحج -باب فضل الحج (٥/ ١١٢) من طريق محمد بن رافع عن عبد الرزاق به، وليس فيه ذكر العمرة.\nوأخرجه أيضًا في كتاب الجهاد -باب ما يعدل الجهاد في سبيل الله (٦/ ١٩) من طريق إسحاق بن إبراهيم -أو إسحاق بن منصور- عن عبد الرزاق به، وليس عنده ذكر العمرة. فذكر العمرة في الحديث من فوائد الاستخراج.\nقال المزي: \"كذا في رواية أبي الحسن بن حيويه وأبي على الأسيوطي \"إسحاق بن منصور\"، وفي رواية أبي بكر بن السني (إسحاق بن إبرهيم) فالله أعلم\". تحفة الأشراف (١٠/ ٥٢).\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث، وذكر المصنِّف بعضه.","vol":"1","page":395},{"text":"٢٤٧ - حدثنا إسحاق بن سيَّار (^١)، وأبو أُمَيَّةَ، قالا: حدثنا عبيد الله بن موسى (^٢)، ح\nوحدثنا عَمَّار بن رجاء (^٣)، ومحمد بن عبد الوهاب (^٤) قالا: حدثنا جَعْفر بن عَونٍ (^٥) كلاهما عن هشام بن عروة، عَن أبيهِ، عن أبي مُرَاوحٍ (^٦)، عن أبي ذرٍّ قال: سألتُ النبيَّ ﷺ: أيُّ الأعمَالِ أفضَلُ؟ قال: \"إيمانٌ باللهِ، وَجِهَادٌ في سَبِيْلِهِ. قال: قُلتُ: فَأيُّ الرِّقَابِ أفْضَلُ؟ قَال: أغلاها ثمنًا، وأنفَسُهَا عندَ أهلِها. قال: قلتُ: فإن لم أفعَل؟ قال: تُعين ضائعًا (^٧)، أو تصْنَعُ\n⦗٣٩٧⦘ لأخْرَقَ (^٨). قال: قلتُ: فإن لم أفعل؟ قال: تَدَعُ الناس من الشَّر، فإنها صدقة تصدّق بها على نفسك) (^٩) \".\n_________\n(^١) ابن محمد النَّصيبي، أبو يعقوب.\n(^٢) ابن باذام العبسي.\n(^٣) التغلبي، أبو ياسر الأستراباذي.\n(^٤) ابن حبيب بن مهران العبدي، أبو أحمد الفرَّاء النيسابوري.\n(^٥) ابن جعفر بن عَمرو بن حُرَيث القرشي المخزومي، أبو عون الكوفي.\n(^٦) بضم الميم، كسر الواو: الغِفَاري -ويقال: الليثي كما وقع في رواية مسلم- المدني، مخضرم ولد في حياة النبي ﷺ، يقال: اسمه سعد.\nانظر: الاستيعاب لابن عبد البر (٤/ ١٧٥٤) الإصابة لابن حجر (٧/ ٣٩٤)، المغني لمحمد طاهر الهندي (ص: ٢٩٦).\n(^٧) في (ط): \"صانعًا\" بدل \"ضائعًا\" ورواية البخاري بالضاد المعجمة، ورواية مسلم بالمهملة والنون، وقد روي على الوجهين وقيل: إن الزهري كان يرويه بالمهملة والنون وينسب هشامًا إلى التصحيف في روايته بالمعجمة، قال النووي: \"الصحيح عند العلماء رواية الصاد المهملة، والأكثر في الرواية بالمعجمة\". =\n⦗٣٩٧⦘ = انظر: شرح مسلم للنووي (٢/ ٧٥)، فتح الباري لابن حجر (٥/ ١٧٧).\n(^٨) قال البغوي: \"الأخرق: الذي ليس في يده صنعة\". شرح السنة (٩/ ٣٥٣).\nوقال ابن الأثير: \"أي: جاهل بما يجب أن يعمله، ولم يكن في يده صنعة يتكسَّب بها\".\nالنهاية في غريب الحديث، (٢/ ٢٦).\n(^٩) أخرجه البخاري في صحيحه -كتاب العتق- باب أي الرقاب أفضل (الفتح ٥/ ١٧٦ ح ٢٥١٨) عن عبيد الله بن موسى عن هشامٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٨٩ ح ١٣٦) من طريق حماد بن زيدٍ عن هشامٍ به.\nوأخرجه الدارمي في السنن -كتاب الرقائق- باب أي الأعمال أفضل (٢/ ٣٩٧ ح ٢٧٣٨) عن جعفر بن عونٍ عن هشامٍ به. وأخرجه البغوي في \"شرح السنة\" (٩/ ٣٥٣) من طريق جعفر بن عونٍ عن هشامٍ أيضًا.\nوأخرجه البيهقي في السنن الكبرى (٦/ ٢٧٣) من طريق ابن أبي غرزة عن جعفر بن عونٍ وعبيد الله بن موسى کلاهما عن هشامٍ به.","vol":"1","page":396},{"text":"٢٤٨ - حدثنا الأحمسي (^١)، حدثنا وكيع، عن هشام بن عروةَ، عن أبيه، عن أبي مُرَاوحٍ، عن أبي ذرٍّ قال: قلتُ: \"يا رسول الله! أيُّ العمل أفضل؟ قال: إيمانٌ بالله، وجهادٌ في سبيله\" (^٢).\n_________\n(^١) محمد بن إسماعيل بن سَمُرَة الكوفي السرَّاج، أبو جعفر.\n(^٢) أخرجه الخرائطي في \"مكارم الأخلاق\" (ص: ٢١ رقم ١٢٠) من طريق وكيع وأبي معاوية الضرير كلاهما عن هشامٍ به.","vol":"1","page":397},{"text":"٢٤٩ - حدثَنا إسحاق بن إبراهيمَ الدَّبري (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا مَعْمر، عن الزهري، عَن حَبيبٍ (^٣) مَولى عرْوة، عن عرْوَة (^٤)، عن أبي مُرَاوح الغِفَاري، عَن أبي ذر قال: \"جاء رَجلٌ إلى رسولِ الله ﷺ فَسَألَهُ، فقال: يا رسولَ الله، أيُّ الأعمال أفضَلُ؟ قال: إيمان باللهِ، وَجهادٌ في سبيل الله. قال: فأيُّ العتاقةِ أفضَلُ؟ قال: أَنْفَسُهَا. قال: أفرأيتَ إن لم أجد؟ قالَ: فَتُعين الضائعَ، وتصنَع لأخرقَ. قال: أفرأيت إن لم أسْتَطعْ؟ قال: تَدَعُ (^٥) النَّاسَ من شَرِّكَ، فإنها صدَقَةٌ تتَصَدَّق بها على نفسِك\" (^٦).\n_________\n(^١) في (ط) و(ك): \"الدبري\" فقط، وفي (م) ضُرب على: \"إسحاق بن إبراهيم\".\n(^٢) الحديث في مصنَّفه (١١/ ١٩١ ح ٢٠٢٩٨).\n(^٣) الأعور المدني، مات في حدود الثلاثين ومائة.\nقال ابن سعد: \"كان قليل الحديث\"، ودكره ابن حبان في الثقات وقال: \"يخطئ\"، وذكره ابن أبي حاتم ولم يذكر فيه جرحًا ولا تعديلا، وقال الحافظ ابن حجر: \"مقبول\".\nوقد تابعه هنا هشام بن عروة كما سبق، وتابعهما عبيد الله بن أبي جعفر، أخرجه النسائي في سننه -كتاب الجهاد -باب ما يعدل الجهاد في سبيل الله ﷿ (٦/ ١٩) من طريق الليث عن عبيد الله بن أبي جعفر عن عروة به.\nانظر: طبقات ابن سعد -الجزء المتمم لتابعي أهل المدينة ومن بعدهم (ص: ٣١٤)، الثقات لابن حبان (٦/ ١٨٠)، الجرح والتعديل (٣/ ١١٣)، التقريب (١١١٢).\n(^٤) عبارة: \"عن عروة\" سقطت من (ط) و(ك).\n(^٥) في (ط) و(ك): \"فدع\" بلفظ الأمر، وفي (م) غير واضحة.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال =\n⦗٣٩٩⦘ = (١/ ٨٩ ح ١٣٦) عن محمد بن رافع وعبد بن حميد كلاهما عن عبد الرزاق به.\nوأخرجه الإمام أحمد في المسند (٥/ ١٦٣) عن عبد الرزاق عن معمرٍ به.\nفائدة الاستخراج:\nذكر مسلم طرفًا من لفظه، وأحال بباقيه على ما قبله، وذكر المصنِّف اللفظ.","vol":"1","page":398},{"text":"٢٥٠ - حدثنا إسْحاق بن إبراهيم الدَّبَريُّ (^١)، أخبرنا عبد الرزاق (^٢)، أخبرنا (^٣) معمرٌ، عن هشام بن عروة، عن أبيه، عن أبي مُرَاوح، عن أبي ذرٍّ بنحوه.\n_________\n(^١) في (ط) و(ك): \"إسحاق الدبري\".\n(^٢) الحديث في مصنفه (٩/ ١٧٦ ح ١٦٨١٧) عن معمر والثوري عن هشامٍ به، مختصرًا.\n(^٣) في (ط) و(ك) جاءت صيغة التحديث بالعنعنة.","vol":"1","page":399},{"text":"٢٥١ - حَدثَنا يونس بن حَبيب، حدثنا أبو داود (^١)، ح\nوَحدثنا أبو داودَ الحرَّانيُّ، حدثنا أبو الوليدِ (^٢) قالا: حدثنا شعبةُ، أخبَرَني الوليد بن العَيْزَار (^٣) قال: سمعتُ أبا عَمرو الشَّيبانيَّ (^٤) قَال: حَدثنا صاحبُ هذهِ الدارِ -وأَشار بيدِهِ إلى دار عبد الله- قال: سألتُ رسولَ الله ﷺ: \"أَيُّ الأعمالِ أفضَل؟ قال: الصَّلاة لوقتهَا. قلتُ: ثمَّ أيُّ؟ قال: ثمَّ بِرُّ الوالدين. قال: قلتُ: ثمَّ أيُّ؟ قال: الجهادُ في\n⦗٤٠٠⦘ سبيل الله\" (^٥).\nفحَدَّثني بهنَّ ولو اسْتَزَدْتُهُ لَزَادَني.\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٤٩).\n(^٢) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٣) ابن حُرَيث العبدي الكوفي.\n(^٤) سعد بن إياس الكوفي، مخضرم.\n(^٥) أخرجه البخاري في صحيحه -كتاب مواقيت الصلاة- باب فضل الصلاة لوقتها (الفتح ٢/ ١٢ ح ٥٢٧) عن أبي الوليد الطيالسي عن شعبة به.\nوأخرجه أيضًا في كتاب التوحيد -باب وسمى النبي ﷺ الصلاة عملًا. . . (الفتح ١٣/ ٥١٩ ح ٧٥٣٤) عن سليمان بن حرب عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٩٠ ح ١٣٩) من طريق معاذ العنبري عن شعبة به. وأخرجه أيضًا -في الموضع نفسه- من طريق محمد بن جعفر عن شعبة به.\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٤٠٩ - ٤١٠) عن عفان بن مسلم عن شعبة به.","vol":"1","page":399},{"text":"٢٥٢ - حدَّثنا ابن الجُنيدِ الدقَّاقُ (^١)، حدثنا أسوَدُ بن عامرٍ (^٢)، حدثنا شعبةُ بإسنادِهِ قال: حَدثني صَاحِبُ هذه الدار -يعني: عبد الله بن مسعُودٍ- سألتُ رسولَ الله ﷺ عن أحبِّ الأعمال إلى الله، قال: \"الصَّلاةُ على وقتها\" مثله (^٣) (^٤).\nذكر عليُّ بن حَرب (^٥)، حدثنا أبو مُعاوية (^٦)، عن الشيباني (^٧)، عن\n⦗٤٠١⦘ الوليد بن العَيْزَار بنحوه (^٨).\n_________\n(^١) محمد بن أحمد بن الجُنَيد البغدادي، أبو جعفر.\n(^٢) الشامي، أبو عبد الرحمن، نزيل بغداد، يلقَّب: شاذان.\n(^٣) في (ط) و(ك): \"بمثله\".\n(^٤) سبق تخريجه في الذي قبله.\n(^٥) هو: الطائي الموصلي، شيخ المصنِّف.\n(^٦) محمد بن خازم الضرير.\n(^٧) سليمان بن أبي سليمان الكوفي، أبو إسحاق الشيباني مولاهم.\n(^٨) لم أجد من وصله هذا الطريق، وسيأتي تخريجه من طريق أبي إسحاق الشيباني.","vol":"1","page":400},{"text":"٢٥٣ - حدثنا العباس ابن أختِ الأسْفَاطيّ (^١)، حدثنا علي بن المديني، حدثنا الفزاريُّ (^٢)، عن أبي يَعْفُور (^٣)، عن الوليد بن عَيْزَار، بإسناده بنحوه (^٤).\n_________\n(^١) الأسْفَاطِي بفتح الهمزة، وسكون السين المهملة، وفتح الفاء، وبعد الألف السكنة طاء مهملة، نسبة إلى بيع الأسفاط وعملها. والأسفاط جمع سَفَط هي كالجوالق أو كالقُفَّة. والمنتسب إليها هو: العباس بن الفضل بن محمد -ويقال: ابن الفضل بن بشر- أبو الفضل الأَسفاطي البغدادي، ابن أخت محمد بن يزيد بن عبد الملك الأسفاطي: قال الدارقطني: صدوق، وقال الصفدي: كان صدوقا حسن الحديث.\nانظر: سؤالات الحكم، (ترجمة: ١٤٣)، تاريخ دمشق، (٢٦/ ٣٩٠)، تكملة الإكمال، (١/ ١٨٨، ترجمة: ١٧١)، الوافي بالوفيات (١٦/ ٦٥٨، ترجمة: ٧٠٧)، القاموس المحيط للفيروزآبادي (ص: ٨٦٥).\n(^٢) مروان بن معاوية بن الحارث الفزاري، أبو عبد الله الكوفي.\n(^٣) عبد الرحمن بن عبيد بن نِسطاس بن أبي صفية الثعلبي العامري، أبو يعفور الصغير الكوفي.\n(^٤) في (ط): \"نحوه\"، والحديث أخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٨٩ ح ١٣٨) عن محمد بن أبي عمر عن مروان الفزاري به.\nوأخرجه الترمذي في السنن -كتاب الصلاة -باب ما جاء في الوقت الأول من الفضل (١/ ٣٢٥ ح ١٧٣) عن قتيبة عن مروان الفزاري به.","vol":"1","page":401},{"text":"٢٥٤ - حدثَنا عباس الدوري (^١)، حدثنا عمرُ بن حَفص بن\n⦗٤٠٢⦘ غياثٍ (^٢)، حدثنا أبي، عن الحسن بن عبيد الله (^٣)، عن أبي عَمرو الشيباني، عن عبد الله، عَن النبي ﷺ قالَ: \"أفضَلُ الأعمالِ الصلاةُ لوقتها، وَبرُّ الوالِدين\" (^٤).\n_________\n(^١) في (ط) و(ك): \"عباس بن محمد\".\n(^٢) ابن طلق بن معاوية النخعي، أبو معاوية الكوفي.\n(^٣) ابن عروة النخعي، أبو عروة الكوفي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٩٠ ح ١٤٠) من طريق جرير بن عبد الحميد عن الحسن بن عبيد الله به.","vol":"1","page":401},{"text":"٢٥٥ - حدثنا محمد بن بشر (^١) أخو خطاب، حدثنا عبد الرحمن بن صالح (^٢)، حدثنا علي بن مُسْهِر (^٣)، عن أبي إسحاقَ الشيباني (^٤)، عن الوليد بن العَيزار، عن أبي عَمرو الشيباني، عن عبد الله بن مسعُود قال: \"سألت رسول الله ﷺ أيُّ الأعمال أفضَل؟ قال: الصلاة لِوقتها. قلتُ: ثمّ أيَّت؟ قال: بِرُّ الوالدين. قلتُ: ثمَّ أيَّت؟ قال: الجهاد في\n⦗٤٠٣⦘ سَبيل الله\"، فما تركتُ أن أسْتَزِيدَهُ (^٥) إلا إرْعَاءً عليه (^٦) (^٧).\n_________\n(^١) ابن مطر، أبو بكر الورَّاق، توفي سنة (٢٨٥ هـ).\nقال إبراهيم الحربي: \"صدوق، لا يكذب\"، ووثقه الدارقطني، ترجم له الخطيب في التاريخ، وابن الجوزي ولم أجد له ترجمة عند غيرهما.\nانظر: تاريخ بغداد للخطيب (٢/ ٩٠)، المنتظم لابن الجوزي (١٢/ ٣٨٨).\n(^٢) الأزدي العتكي الكوفي، صدوق في الحديث، غير أنه شيعي محترق. تهذيب الكمال للمزي (١٧/ ١٧٧)، التقريب (٣٨٩٨).\n(^٣) مُسْهِر: بضم الميم، وسكون المهملة، كسر الهاء، القرشي الكوفي، أبو الحسن. التقريب (٤٨٠٠).\n(^٤) سليمان بن أبي سليمان الكوفي.\n(^٥) في صحيح مسلم بدون حرف النسخ \"أن\"، قال النووي: \"كذا هو في الأصول \"تركت أستزيده\" من غير لفظ \"أن\" بينهما، وهو صحيح، وهي مرادة\". شرح مسلم (٢/ ٧٦).\n(^٦) إرعاءً بكسر الهمزة وإسكان الراء وبالعين المهملة ممدودٌ، ومعناه: إبقاءً عليه ورفقًا به كي لا أكثر عليه فأحرجه.\nانظر: صيانة صحيح مسلم لابن الصلاح (ص: ٢٦٣)، شرح مسلم للنووي (٢/ ٧٦).\n(^٧) في (ك) تعليق على الهامش نصه: \"بلغت قراءة على ابن الحصري\" أو \"الخضري\".\nوالحديث أخرجه البخاري في صحيحه -كتاب التوحيد -باب وسمى النبي ﷺ الصلاة عملًا. . .، (الفتح ١٣/ ٥١٩ ح ٧٥٣٤) من طريق عباد بن العوام عن أبي إسحاق الشيباني به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال (١/ ٨٩ ح ١٣٧) عن أبي بكر بن أبي شيبة عن علي بن مسهرٍ به.\nفائدة الاستخراج:\nرواية المصنِّف فيه تكنية الشيباني الذي جاء عند مسلم بدون كنية.","vol":"1","page":402},{"text":"<span data-type='title' id=toc-110>بَابُ (^١) بَيَانِ حَقْنِ دِمَاءِ من يُقِرُّ بِالإِسْلامِ مِن الكُفَّارِ في المحاربةِ وَإن كان إقْرَارُهُ [تَقِيَّةً] (^٢) وَدَرْءِ القَوْدِ عَنْهُ بَعْدَ إِقْرَارِهِ فيما أصابَ في كُفْرِهِ ومحاربته، ولا يُفَتَّشُ باطنُهُ، وَالدلِيلُ على أنَّ المُؤمن يَخْرُجُ مِن إيمانِهِ إذا قَتَلَ المُقِرَّ بالإسلام </span>(^٣)\n_________\n(^١) في (ط) و(ك) بدون كلمة \"باب\"، وفي (م) ضُرِب عليها بالقلم.\n(^٢) في الأصل و(م): \"بفيه\" بدل \"تقية\" وله وجهٌ، وما أثبت من (ط) و(ك) ولعله الصواب لوروده في نصِّ الحديث كما سيأتي برقم (٢٦٤).\n(^٣) ليس المراد بالخروج من الإيمان الكفرَ المُخرِجَ من الملّة. انظر التعليق السابق على مثل هذا، على تبويب ح (١٠٤).","vol":"1","page":404},{"text":"٢٥٦ - حَدثنا يوسف بن سَعيد بن مُسَلَّم المصِّيصيُّ (^١)، حدثنا حَجاجٌ (^٢)، عن ابن جُرَيجٍ (^٣)، أَخبَرَني ابن شهابٍ، عَن عَطاء بن يَزيدَ الليثي، عن عبيد الله بن عَدِي بن الخِيَار (^٤)، قال (^٥): أَخبَرَني أنَّ المقدادَ (^٦) أخبَرَهُ قال: يا رسولَ الله، أَرأيتَ إن لقيْتُ\n⦗٤٠٥⦘ رَجُلًا مِن الكفَّارِ فقاتَلَني فاخْتَلَفْنَا ضَرْبَتَين، فضربَ إحدى يَدَيَّ بالسَّيْفِ فَقَطعَهَا، ثمَّ لاذَ مِنِّي بشجرةٍ فقال: أَسْلَمْتُ لله [ربِّ العالمين] (^٧)، أَفأَقْتُلُهُ يا رسولَ الله بعدمَا قَالَهَا؟ قال رسول الله ﷺ: \"لا تقتُلْهُ\". قلتُ: يا رسولَ الله إنما قال ذلك بعدَ مَا قطعَ يَدِي! قال رسولُ الله ﷺ: \"لا تقْتُلْهُ، فإنَّك إن قتلتَه فإنَّه بمنزلتك قبل أن تقتلَهُ، وأَنتَ بمنزلتِه قبْلَ أن يقول كلمتَه التي قال\" (^٨).\n_________\n(^١) في (ط) و(ك): \"يوسف بن مسلم المصيصي\".\n(^٢) ابن محمد المِصَّيصي الأعور المكي.\n(^٣) عبد الملك بن عبد العزيز بن جُرَيج المكي، مدلسٌ، لكنه صرَّح بالإخبار.\n(^٤) بكسر المعجمة، وتخفيف التحتانية: ابن عدي بن نوفل بن عبد مناف القرشي النوفلي، قُتل أبوه ببدر، وكان هو في الفتح مميِّزًا، فعدَّ في الصحابة لذلك، وعدَّه العجلي وغيره في ثقات كبار التابعين. التقريب (٤٣٢٠).\n(^٥) كلمة \"قال\" سقطت من (ط) و(ك).\n(^٦) جاء في ح (٢٥٨) أنه المقداد بن عمرو الكندي، وفي ح (٢٥٩): المقداد بن الأسود، =\n⦗٤٠٥⦘ = وهو: المقداد بن عمرو بن ثعلبة بن مالك بن ربيعة البهراني، وكان أبوه حليف كندة، فكان يقال له: الكندي، وحالف هو الأسود بن عبد يغوث الزهري، وتبناه الأسود، فكان يقال له: المقداد بن الأسود، وغلبت عليه، واشتهر بذلك، فلما نزل قوله تعالى: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب: ٥]، قيل له: المقداد بن عمرو.\nانظر: شرح النووي لصحيح مسلم (٢/ ١٠١)، الإصابة لابن حجر (٦/ ٢٠٢).\n(^٧) ما بين المعقوفتين من (ط) و(ك).\n(^٨) سيأتي تخريجه في الذي بعده.","vol":"1","page":404},{"text":"٢٥٧ - حدثنا ابن الجنيد الدقاق (^١)، وأبو يوسفَ الفارسي (^٢)، وَأبو أُمَيَّة قالوا: حدثنا أبو عاصم (^٣) عن ابن جُرَيجٍ عن ابن شهابٍ بِإِسْنَادِهِ مثلَهُ (^٤) (^٥).\n⦗٤٠٦⦘ سَمعْتُ الرَّبيعَ بن سليمان (^٦)، قال: سمَعت الشافعيَّ ﵀ (^٧) يقول: معناهُ أن تَصيرَ مُباحَ الدَّم -لا بأنك تَصيرُ مُشْركًا- كما أنُّه كانَ مُباحَ الدَّم قبلَ أن يقول شهادةَ أن لا إله إلا الله (^٨).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق البغدادي، أبو جعفر.\n(^٢) يعقوب بن سفيان الفسوي، صاحب المعرفة والتاريخ.\n(^٣) الضحاك بن مخلد الشيباني النبيل.\n(^٤) في (ط) و(ك): \"نحوه مثله\".\n(^٥) أخرجه البخاري في صحيحه -كتاب المغازي- باب (١٢) (الفتح ٧/ ٣٧٣ =\n⦗٤٠٦⦘ = ح ٤٠١٩) عن أبي عاصم عن ابن جريج به. ومن طريق ابن أخي الزهري عن الزهري به.\nوأخرجه في الديات -باب قول الله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (الفتح ١٢/ ١٩٤ ح ٦٨٦٥) من طريق يونس عن ابن شهابٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٥ ح ١٥٦) من طريق عبد الرزاق عن ابن جريج به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وبيَّن المصنِّف لفظ هذا الطريق، وهو طريق ابن جريج عن الزهري.\n(^٦) ابن عبد الجبار المرادي مولاهم المصري.\n(^٧) عبارة \"﵀\" ليست في (ط) و(ك).\n(^٨) تفسير الشافعي هذا وقع في (ط) و(ك) بعد حديث يزيد بن سنان، وجاءت العبارة في هاتين النسختين على النحو التالي: \"معناه أن يصير مباح الدم لا أنه يصير مشركًا كما كان مباح الدم قبل الإقرار\". وأخرجه البيهقي في \"معرفة السنن والآثار\" (١٢/ ٩) من طريق المصنف عن الربيع عن الشافعي به، وهو في \"الأم\" للإمام الشافعي (٦/ ٤).\nونقل الحافظ ابن حجر عن الخطأبي -رحمه الله تعالى- ما يوضح كلام الشافعي أكثر فقال: \"معناه أن الكافر مباح الدم بحكم الدين قبل أن يسلم، فإذا أسلم صار مُصان =\n⦗٤٠٧⦘ = الدم كالمسلم، فإن قتله المسلم بعد ذلك صار دمه مباحًا بحق القصاص كالكافر بحق الدين، وليس المراد إلحاقه في الكفر كما تقوله الخوارج من تكفير المسلم بالكبيرة\" ثم قال الحافظ: \"وحاصله اتحاد المنزلتين مع اختلاف المأخذ، فالأول أنه مثلك في صون الدم، والثاني أنك مثله في الهدد\".\nانظر: فتح الباري لابن حجر (١٢/ ١٩٧).","vol":"1","page":405},{"text":"٢٥٨ - حَدثَنا يزيد بن سنان البصريّ، حدثنا أبو بكر الحنفيُّ (^١)، حدثنا عبد الحميد بن جَعفر (^٢)، حدثنا الزهريُّ، عَن عطاء بن يزيدَ الليثيُّ، عن عبيد الله بن عديّ، عن المقداد بن عَمْروٍ الكنديّ -وكان ممن شهدَ بَدْرًا- أنَّه أخْبَرَهُ أنَّه قال: يا رسول الله ﷺ أرأيتَ إن لقيتُ رجلًا من الكفَّارِ فقاتلني فقطع إحدى يَدَيَّ ثمَّ لاذَ مِنِّي بِشجرةٍ فقال: أسْلمتُ لله، أَفَأَقتلُهُ يا رسولَ الله بَعدَ أَن قالَهَا؟ قال: \"لا تَقْتُلْهُ فإن قتلتَه فإنَّه بمنزلتك قبلَ أَن تَقْتُلَهُ، وأنتَ بمنزلتِهِ قبْلَ أَن يَقولَ كلمَتَهُ\n⦗٤٠٨⦘ التي قال\" (^٣).\n_________\n(^١) الحَنَفي: بفتح الحاء المهملة، والنون، وفي آخرها الفاء، نسبة إلى بني حنيفة، وهم قومٌ أكثرهم نزلوا اليمامة، وأبو بكر هو: عبد الكبير بن عبد المجيد البصري.\nانظر: الأنساب للسمعاني (٤/ ٢٥٤).\n(^٢) ابن عبد الله بن الحكم الأنصاري الأوسي المدني، توفي سنة (١٥٣ هـ).\nوثقه جمعٌ من الأئمة، وتكلَّم فيه يحيى القطان، والثوري وغيرهما من أجل القدر، ومن أجل خروجه مع محمد النفس الزكية. قال الذهبي: \"ثقة، غمزه الثوري للقدر\"، وقال ابن حجر: \"صدوق، رمي بالقدر، ربما وهم\".\nانظر: تاريخ الدوري (٢/ ٣٤١)، الجرح والتعديل لابن أبي حاتم (٦/ ١٠)، تهذيب الكمال (٦٦/ ٤١١)، الكاشف للذهبي (١/ ٦١٤)، التقريب (٣٧٥٦).\n(^٣) أخرجه الطبراني في \"المعجم الكبير\" (٢٠/ ٢٤٩) من طريق محمد بن أبي بكر المقدمي عن أبي بكر الحنفي به.","vol":"1","page":407},{"text":"٢٥٩ - حدثنا السلميُّ، ومحمد بن عبد الله بن مُهِلٍّ الصَنْعَانيُّ (^١) قالا: حدثنا عبد الرزاق (^٢)، أخبرنا مَعْمَرٌ، عن الزهريِّ، عن عطاء بن يزيدَ الليثيُّ ثم الجُنْدَعِيُّ (^٣)، عن عبيد الله بن عديّ بن الخيَار، أن المقداد بن الأسود حدّثه قال: قلتُ: يا رسول الله أرأيتَ إن اختلفْتُ أنا ورَجلٌ مِن المشركين ضَرْبَتَين بالسيفِ فَقَطَع يدي فَلما أهويْتُ إليهِ لأضْرِبَهُ قالَ: لا إله إلا الله، أَقْتُلُهُ أم أَدَعُهُ؟ قالَ: \" [لا]، بَلْ دَعْهُ\" (^٤)،\n⦗٤٠٩⦘ قلتُ: وإن قطع يَدي؟ قال: \"وإن فَعَلَ\"، فراجعْتُهُ مرتين أو ثلاثًا، قال النبيُّ ﷺ: \"إن قتلْتَهُ بعدَ أن يقول: لا إله إلا الله، فأنت مثلُهُ قبل أن يقولها، وهو مثلُكَ قبلَ أن تَقْتُلَهُ\" (^٥).\n_________\n(^١) ضبط ناسخ (ك) على الهامش: \"مُهِل\" بالحركات كما يلي \"مُهِلٍّ\"، وعلى هامش (ط) نقل الناسخ عن ابن ماكولا في ضبطه ما يلي: \"قال ابن ماكولا: مُهِل: بضم الميم كسر الهاء، وتشديد اللام، محمد بن عبد الله بن مُهِل الصنعاني\".\nوبقية كلام ابن ماكولا: \"حدَّث عن عبد الرزاق، وكان مقيمًا بمكة، وحدَّث عنه أبو بكر النيسابوري\"، وقال عنه ابن أبي حاتم: \"كتبت عنه بمكة، وهو صدوق\"، وقال ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل لابن أبي حاتم (٧/ ٣٠٥ - ٣٠٦)، الإكمال لابن ماكولا (٧/ ٣٠٥)، التقريب (٦٠٠٥).\n(^٢) الحديث في مصنفه (١٠/ ١٧٣).\n(^٣) وقع في (ك): \"الليثي عن الجندعي\" وهو خطأ، والجُنْدَعي -بضم الجيم، وسكون النون، وفتح الدال المهملة- نسبة إلى جُنْدَع بطن من ليث، وليث من مضر.\nانظر: الأنساب للسمعاني (٣/ ٣١٥).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٦ ح ١٥٦) عن عبد بن حميد وإسحاق بن إبراهيم كلاهما عن عبد الرزاق به.\nوأخرجه الإمام أحمد في \"المسند\" (٦/ ٦) عن عبد الرزاق به أيضًا.\nوأخرجه الطبراني في \"المعجم الكبير\" (٢٠/ ٢٤٩) من طريق الدبري عن عبد الرزاق به.\nفائدة الاستخراج:\nأحال مسلم بلفظه على ما قبله، وبيَّن المصنِّف هذا الطريق، وهو طريق معمر عن الزهري.","vol":"1","page":408},{"text":"٢٦٠ - حَدثنا أبو جَعفر بن الجنيد (^١)، حدثنا أبو النضر (^٢)، ح\nوحَدثنا يزيدُ بن سنان، حدثنا أبو الوليد (^٣) قالا: حدثنا الليثُ بن سَعدٍ، ح\nوحَدثنا أبو دَاود الحرانيُّ، حدثنا يعقوبُ بن إبراهيم بن سعد (^٤)، حدثنا أبي عَن صالحٍ (^٥)، ح\n⦗٤١٠⦘ وَحَدثنا يزيد بن سنان، حدثنا وَهْبُ بن جَرير (^٦)، حدثنا أبي، عَن النعمان بن راشد (^٧)، كلهم عن الزهريِّ، عن عطاء بن يزيدَ بإسناده،\n⦗٤١١⦘ نحوَهُ (^٨).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق البغدادي، أبو جعفر.\n(^٢) هاشم بن القاسم الليثي البغدادي.\n(^٣) هشام بن عبد الملك الطيالسي.\n(^٤) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٥) ابن كيسان المدني.\n(^٦) ابن حازم بن زيد الأزدي.\n(^٧) الجَزَري، أبو إسحاق الرَّقي، مولى بني أمية.\nضعفه يحيى القطان، وابن معين -في أغلب الروايات عنه، ووثقه مرة في رواية الدوري-، وقال الإمام أحمد: \"مضطرب الحديث، روى أحاديث مناكير\"، وقال مرة: \"ليس بقوي في الحديث، تعرف فيه الضعف\" وقال أيضًا: \"ليس بذاك\"، وقال البخاري: \"في حديثه وهمٌ كثير، وهو صدوق في الأصل\" وذكره في كتابه الضعفاء الصغير، وضعفه أبو داود، وقال أبو حاتم نحو قول البخاري، وقيل له: إن البخاري أدخله في الضعفاء، فقال: \"يحوَّل منه\"، وقال يعقوب الفسوي: \"لين\"، وقال مرة: \"لا بأس به\"، وضعفه النسائي مرة، وقال أخرى: \"صدوق، فيه ضعف\"، وذكره العقيلي في الضعفاء، وذكره ابن حبان في الثقات، وقال ابن عدي: \"احتمله الناس، وروى عنه الثقات مثل حماد بن زيد، وجرير بن حازم، ووهيب، وغيرهم من الثقات، وله نسخة عن الزهري، ولا بأس به\"، وذكره ابن شاهين في الثقات، وضعفه ابن حزم.\nوذكره الذهبي في الرواة المتكلم فيهم بما لا يوجب الرد وقال: \"حسن الحديث، ضعفه ابن معين لمناكيره\"، وقال في الكاشف: \"ضُعِّف، وقال البخاري: صدوق، في حديثه وهمٌ كثير\".\nوقال ابن حجر: \"صدوق، سيئ الحفظ\".\nفهو ممّن يُعتبر بحديثه، وقد توبع هنا.\nانظر: تاريخ الدورى (٢/ ٦٠٨)، سؤالات ابن الجنيد (ص: ٤٤١) تاريخ ابن طهمان عن ابن معين (ص: ٦٧)، العلل رواية عبد الله بن أحمد (٣/ ٢٨٦)، والعلل رواية المروذي (ص: ٨٢)، التاريخ الكبير للبخاري (٨/ ٨٠)، والضعفاء الصغير له =\n⦗٤١١⦘ = (ص: ٢٣٥)، الجرح والتعديل لابن أبي حاتم (٨/ ٤٤٨)، المعرفة والتاريخ للفسوي (١/ ٣٤٥، و٢/ ٤٥٣)، الضعفاء للعقيلي (٤/ ٢٦٨)، الثقات لابن حبان (٧/ ٥٣٢)، الكامل لابن عدي (٧/ ٢٤٧٩)، الثقات لابن شاهين (ص: ٣٢٣)، المحلى لابن حزم (٦/ ١٢١)، تهذيب الكمال للمزي (٢٩/ ٤٤٥)، معرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ١٨١)، الكاشف كلاهما للذهبي (٢/ ٣٢٣)، التقريب لابن حجر (٧١٥٤).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٥ ح ١٥٥) عن محمد بن رمح وقتيبة بن سعيد كلاهما عن الليث به.\nوأخرجه الطبراني في المعحم الكبير (٢٠/ ٢٥٠) من طريق يحيى الحماني عن صالح بن كيسان عن الزهري به.\nفائدة الاستخراج:\nبيَّن المصنِّف في روايته: الليث بأنه: ابن سعد، وجاء عند مسلم مهملًا.","vol":"1","page":409},{"text":"٢٦١ - وحَدثنا عيسى بن أحمدَ العسقلاني (^١)، حدثنا ابن وهبٍ (^٢)، عن أُسَامَةَ (^٣)، عَن الزهريّ، بإسْنادِهِ،\n⦗٤١٣⦘ نحوَهُ (^٤).\n_________\n(^١) نسبته \"العسقلاني\" ليست في (ط) و(ك)، وفي (م) ضُرِب عليها بالقلم، وهو: عيسى بن أحمد بن وردان العسقلاني، أبو يحيى البلخي.\n(^٢) عبد الله بن وهب بن مسلم القرشي المصري.\n(^٣) ابن زيد الليثي مولاهم، أبو زيد المدني، توفي سنة (١٥٣ هـ).\nوثقه ابن معين -في رواية الدوري، والدارمي-، وابن المديني، والعجلي، ويعقوب بن سفيان الفسوي، وأبو يعلى الموصلي. وذكره ابن حبان في الثقات وقال: \"يخطئ\" وزاد ابن حجر في النقل عنه: \"مستقيم الأمر، صحيح الكتاب\"، وليست هذه الزيادة في =\n⦗٤١٢⦘ = المطبوعة من الثقات.\nوذكره ابن شاهين في الثقات أيضًا. وقال البخاري: \"هو ممن يحتمل\"، وقال أبو داود: \"صالح\"، وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وقال ابن عدي: \"روى عنه ابن وهب نسخة صالحة\"، وقال أيضًا: \"هو حسن الحديث، وأرجو أنه لا بأس به\".\nوتركه يحيى القطان بأخرة، وكان يضعفه، وقد بيَّن الإمام أحمد والدارقطني وغيرهما أن يحيى القطان تركه من أجل حديث -أو حديثين- أخطأ فيه، وصله وهو مرسل.\nوقال ابن معين -في رواية-: \"ليس بذاك\"، وقال الإمام أحمد: \"ليس بشيء\"، وقال أيضًا: \"إذا تدبرت حديثه فستعرف فيه النكرة\"، وقال أيضًا: \"روى عن نافع أحاديث مناكير\"، وضعفه النسائي، وذكره العقيلي في الضعفاء. وقال الحافظ الذهبي: \"قد يرتقي حديثه إلى رتبة الحسن\"، وذكره في الرواة المتكلم فيهم بما لا يوجب الرد وقال: \"صدوق، قوي الحديث. .. والظاهر أنه ثقة\". وقال الحافظ ابن حجر: \"صدوق يهم\".\nوقد توبع على روايته هذه هنا عن الزهري، والحمد لله.\nانظر: تاريخ الدوري (٢/ ٢٢)، تاريخ الدارمي (ص: ٦٦)، سؤالات ابن الجنيد (ص: ٤٠٢)، سؤالات ابن أبي شيبة لعلي بن المديني (ص: ٩٨)، سؤالات أبي داود للإمام أحمد (ص: ٢١٨)، الثقات للعجلي (١/ ٢١٧)، الجرح والتعديل لابن أبي حاتم (٢٨٥/ ٢)، المعرفة والتاريخ ليعقوب بن سفيان (٣/ ٤٣)، الضعفاء والمتروكين للنسائي (ص: ٥٤)، الضعفاء للعقيلي (١/ ١٧)، الثقات لابن حبان (٦/ ٧٤)، الكامل لابن عدي (١/ ٣٨٥) سؤالات الحكم للدارقطني (ص: ١٨٧)، الثقات لابن شاهين (ص: ٦٦)، تهذيب الكمال للمزي (٢/ ٣٤٧)، معرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ٦٤)، سير أعلام النبلاء للذهبي (٦/ ٣٤٣)، تهذيب التهذيب (١/ ١٩٠)، والتقريب لابن حجر (٣١٧).\n(^٤) أخرجه الطبراني في \"المعجم الكبير\" (٢٠/ ٢٤٨) من طريق أحمد بن صالح عن ابن وهبٍ به.\nوللحديث طرقٌ أخرى عن الزهري، منها: ما أخرجه البخاري في صحيحه -كتاب الديات- باب قوله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (الفتح ١٢/ ١٩٤ ح ٦٨٦٥)، ومسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٦ ح ١٥٧) كلاهما من طريق يونس عن الزهري به.\nوأخرجه مسلم أيضًا -في الموضع السابق- من طريق الأوزاعي عن الزهري به.","vol":"1","page":411},{"text":"٢٦٢ - وحَدثَنا الصاغانيُّ، وأبو أُمَيَّةَ، وأبو عُبَيدَةَ السَّرِيُّ بن يحيى (^١) قالوا: حدثنا يَعلى بن عبيد (^٢)، حدثنا الأعمش، عن أبي ظَبْيَان (^٣)، حدثنا\n⦗٤١٤⦘ أسامة بن زيد قال: بعثنا رسولُ الله ﷺ سريَّةً إلى الحُرَقَات (^٤) فَنُذِرُوا بنا فهَرَبُوا، فأدْرَكْنَا رَجُلًا فلما غشيناه قال: لا إله إلا الله، فَضَرَبْنَاهُ حتى قتلناهُ، فعَرَضَ في نفسي شيءٌ من ذلك فذكرْتُهُ للنبيِّ ﷺ فقال: \"مَنْ لك بلا إله إلا الله يومَ القيامة؟ \"، فقلتُ: يا رَسولَ الله إنما قالها مَخافةَ السلاح وَالقتل، قال: \"أَفلا شَقَقْتَ عن قلبهِ حَتى تعلم قالها من أجلِ ذلك أم لا؟ مَن لك بلا إله إلا الله يوم القيامة؟ أفلا شَقَقْتَ عن قلبهِ حَتى تعلمَ قالها مِن أجلِ ذلك أمْ لا؟ مَنْ لك بلا إله إلا الله يومَ القيامة؟ (^٥) \"، فما زَال يقولها حتى وددْتُ أنِّي لم أُسْلم إلا يَومَئذٍ.\nقال أبو ظَبيان: فقال سَعْدٌ (^٦): وَأنا واللهِ لا أقتُلُ\nمُسْلِمًا حتى يقْتُلَهُ (^٧) ذو البُطَينِ -يَعْني أُسَامَة- فَقَالَ رَجُلٌ: أليْسَ قَد قَالَ الله: ﴿قَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ (^٨)؟ فَقَال سعْدٌ: قد قاتَلْنَا حتى\n⦗٤١٥⦘ لم تكن فتنةٌ، وَأنتَ وَأصحابُك تريدُون أن تُقَاتِلوا حتى تكونَ فِتْنَةٌ (^٩).\n_________\n(^١) ابن السَّري التميمي الكوفي، ابن أخي هناد بن السَّري، ذكره ابن أبي حاتم وقال: \"لم يُقْض لنا السماع منه، كتب إلينا بشيءٍ من حديثه، وكان صدوقًا\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٢٨٥)، الثقات لابن حبان (٨/ ٣٠٢)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠/ ج ٢٠/ ٣٥٣).\n(^٢) سقطت من (ط) عبارة: \"حدثنا يعلى بن عبيد\" وهو: ابن أبي أمية الطنافسي الكوفي.\n(^٣) قال النووى: \"بفتح الظاء المعجمة كسرها، فأهل اللغة يفتحونها، ويلحنون من يكسرها، وأهل الحديث يكسرونها، وكذلك قيده ابن مكولا وغيره\"\nوهو: حُصَين بن جُنْدُب بن عمرو بن الحارث المَذْحَجي الجنبي -بفتح الجيم، وسكون النون، ثم موحدة- الكوفي.\nانظر: شرح مسلم للنووي (٢/ ١٠٣).\n(^٤) بضم الحاء المهملة، وفتح الراء، وبالقاف، نسبة إلى بطن من جهينة، والحرقة هو: جُهيش بن عامر بن ثعلبة، سمي الحرقة لأنه حرق قومًا فبالغ في ذلك. الأنساب، للسمعاني، (٤/ ١١٣)، فتح الباري لابن حجر (٧/ ٥٩١).\n(^٥) ما بين النجمين من التكرار في الأصل فقط، وليس في النسخ الأخرى، والمقصود بالتكرار المبالغة في الإنكار.\n(^٦) هو: ابن أبي وقاص ﵁. شرح مسلم للنووي (٢/ ١٠٤).\n(^٧) في (م): \"لا أقبل مسلمًا حتى يقبله\"، ولعله خطأ من الناسخ.\n(^٨) سورة البقرة -الآية (١٩٣)، وسورة الأنفال- الآية (٣٩).\n(^٩) أخرجه أبو داود في \"سننه\" -كتاب الجهاد -باب على ما يقاتل المشركون (٣/ ٤٤ ح ٢٦٤٣) عن عثمان بن أبي شيبة والحسن بن علي كلاهما عن يعلى بن عبيد به.\nوأخرجه الإمام أحمد في \"المسند\" (٥/ ٢٠٧) عن يعلى بن عبيد به ولم يذكرا قول سعدٍ فيه.\nوأخرجه البيهقي في \"السنن الكبرى\" (٨/ ١٩٥ - ٩٦١) من طريق الصغاني -شيخ المصنِّف- عن يعلى بن عبيد به، وذكر فيه قول سعد.","vol":"1","page":413},{"text":"٢٦٣ - حَدثنا عَليُّ بن حربٍ، عن أبي مُعاوية (^١)، عَن الأعمش، وَلم يذكر قوْلَ سَعْدٍ فيه (^٢).\n_________\n(^١) محمد بن خازم الضرير الكوفي.\n(^٢) أخرجه مسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٦ ح ١٥٨) من طريق أبي خالد الأحمر وأبي معاوية كلاهما عن الأعمش به، وذكر فيه قول سعد.\nوبيَّن تعليق المصنِّف بقوله: \"ولم يذكر قول سعدٍ فيه\" وجهًا من وجوه رواية الحديث عن أبي معاوية، وهو الوجه الذي رواه به المصنِّف عن شيخه علي بن حرب، عن أبي معاوية به، بدون ذكر قول سعدٍ فيه، ويخالفه ما رواه مسلم عن شيوخه: أبي كريب، وإسحاق بن إبراهيم، عن أبي معاوية، وعن: أبي بكر بن أبي شيبة، عن أبي خالد الأحمر كليهما بالإسناد نفسه مع ذكر قول سعدٍ فيه، فظاهر مجموع ما جاء عند مسلم وأبي عوانة أن الرواة عن أبي معاوية اختلفوا عليه بذكر قول سعد أو عدمه، والظاهر من عبارة المصنِّف أن رواية أبي معاوية ليس فيها ذكر قول سعد، فإن كان هذا هو الواقع فيكون في رواية مسلم إدراج (من نوع إدراج السند) حيث أن أحد الرواة المقرونين له زيادة دون الآخر، والله أعلم. =\n⦗٤١٦⦘ = فائدة الاستخراج:\nتعيَّن من تعليق المصنِّف اللفظ المسوق عند مسلم أنه لأبي خالد الأحمر.","vol":"1","page":415},{"text":"٢٦٤ - حَدثَنا محمد بن عبد الملك الواسطيُّ (^١)، ومحمد بن إسرائيل الجوهري (^٢)، ومحمد بن إسحاق الواسطيُّ الخَيَّاط (^٣)، قالو: حدثنا أبو مَنصور الحارثُ بن منصُور (^٤)، حدثنا سُفيان الثوريُّ، عَن الأعمش، عن\n⦗٤١٧⦘ أبي ظَبيان، عن أُسَامَة بن زيد قال: غزونا أهل بيتٍ من جُهَينة فحملتُ على رجلٍ منهم، فقال: لا إله إلا الله، فقتلته فقال النبيُّ ﷺ: \"قتلتَ رجلًا يقول لا إله إلا الله؟ قلتُ: إنما قالها تَقِيَّةً. قال: \"فَهلا شَقَقْتَ عن قلبهِ\" (^٥).\n_________\n(^١) أبو جعفر الدقيقي.\n(^٢) هو: محمد بن إسرائيل بن يعقوب، أبو بكر الجوهري، توفي سنة (٢٧٩ أو ٢٨٠ هـ).\nوثقه الخطيب في تاريخه، وتبعه ابن الجوزي ولم أجد له ترجمة في غير ذلك.\nانظر: تاريخ بغداد للخطيب (٢/ ٨٧)، المنتظم لابن الجوزي (١٢/ ٣٣١).\n(^٣) في (ط) و(ك) بتقديم الخياط على الواسطي، وفي (م) ضبة على الكلمتين، لعلها من أجل التنبيه على التقديم والتأخير. وزاد المزي -في ترجمة شيخه- اسم جده فقال: ابن سعيد الخياط.\nولم أجد له ترجمة سوى ما ذكره الخطيب في تاريخه قال: \"حدَّث عن أبي منصور الحارث بن منصور الواسطي\". تاريخ بغداد (١/ ٢٤١)، تهذيب الكمال (٥/ ٢٨٦).\n(^٤) الواسطي الزاهد.\nقال عنه أبو داود: \"كان من خيار الناس\"، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات، وقال ابن عدي: \"في حديثه اضطراب\"، ونسبه أبو نعيم إلى كثرة الوهم.\nووثقه الذهبي في الكاشف، وقال الحافظ ابن حجر: \"صدوق، يهم\" وهو الصواب إن شاء الله تعالى.\nانظر: الجرح والتعديل لابن أبي حاتم (٣/ ٩٠)، الثقات لابن حبان (٨/ ١٨٢)، =\n⦗٤١٧⦘ = الكامل لابن عدي (٢/ ٦١٤)، تهذيب الكمال للمزي (٥/ ٢٨٦)، الميزان (١/ ٤٤٣)، والكاشف للذهبي (١/ ٣٠٥)، تهذيب التهذيب (٢/ ١٤٥)، والتقريب لابن حجر (١٠٥٠).\n(^٥) لم أجد من أخرجه من طريق الثوري.","vol":"1","page":416},{"text":"٢٦٥ - حدثنا الصاغانيُّ، حدثنا خلفُ بن سالم (^١)، أخبرنا\n⦗٤١٨⦘ هُشيم (^٢)، أخبرنا حُصَين (^٣)، ح\n⦗٤١٩⦘ وحَدثنا الدَّنْدَانيُّ موسى بن سَعيد الطرسوسيُّ بها (^٤)، حدثنا أبو الوليد (^٥)، حدثنا أبو عَوانة (^٦)، عن حُصَين، حدثنا أبو ظَبيان قال: سمَعتُ أُسَامَةَ بن زيد يقول: بعثَنَا رسولُ الله ﷺ إلى الحُرَقات. . . فذكر مثل حَديث يعلى بن عبيد إلى قوله: حتى وددْتُ أَنِّي لم أُسْلم (^٧) إلا يومَئذٍ (^٨).\n_________\n(^١) المُخَرِّمي، أبو محمد المُهَلَّبي البغدادي الحافظ، توفي سنة (٢٣١ هـ).\nوثقه ابن معين، وأبو حاتم، ويعقوب بن شيبة، والنسائي وغيرهم، وذكره ابن حبان، وابن شاهين في الثقات، وزاد ابن حبان: \"كان من الحفاظ المتقنين\".\nوقال الآجري: \"كان أبو داود لا يروي عنه\" ولعل ذلك لتشيعه، وجمعه لأحاديث في مثالب الصحابة، ودخوله في شيء من أمر القاضي، وإلا فهو كما قال الإمام أحمد: \"لا يُشك في صدقه\".\nقال الذهبي: \"موصوف بالحفظ، ومعرفة الرجال، وكان لسعة حفظه يتَّبع الغرائب\"، ورمز له في الميزان \"صح\".\nوقال الحافظ ابن حجر: \"ثقة، حافظ، عابوا عليه التشيُّع، ودخوله في شيءٍ من أمر القاضي\".\nانظر: الجرح والتعديل لابن أبي حاتم (٣/ ٣٧١)، الثقات لابن حبان (٨/ ٢٢٨)، الثقات لابن شاهين (ص: ١١٩)، تاريخ بغداد للخطيب (٨/ ٣٢٨)، تهذيب =\n⦗٤١٨⦘ = الكمال للمزي (٨/ ٢٨٩)، سير أعلام النبلاء (١١/ ١٤٨)، ميزان الاعتدال للذهبي (١/ ٦٦٠) تهذيب التهذيب (٣/ ١٣٨)، والتقريب لابن حجر (١٧٣٢).\n(^٢) هُشَيم -بالتصغير- بن بشير -بوزن عظيم- بن القاسم بن دينار السُّلَمي، أبو معاوية بن أبي خازم الواسطي. ثقة حافظ، مدلس، قال الحافظ في المدلسين: \"مشهور بالتدليس مع ثقته\"، وجعله في المرتبة الثالثة من المدلسين.\nوقد صرَّح هنا بالإخبار، وقال الإمام أحمد: \"ليس أحدٌ أصحُّ حديثًا عن حُصَين من هُشَيم\".\nانظر: سؤالات أبي داود للإمام أحمد (ص: ٣٢٣)، تهذيب الكمال (٣٠/ ٢٧٢)، تعريف أهل التقديس (ص: ١١٥)، التقريب لابن حجر (٧٣١٢).\n(^٣) ابن عبد الرحمن السُّلمي، أبو الهُذَيل الكوفي، توفي سنة (١٣٦ هـ).\nثقة مأمون، وثقه جمعٌ من الأئمة، وقد اختلط بأخرة -وقيل: تغيَّر فقط-، وهُشيمٌ ممن سمع قبل الاختلاط -نص على ذلك الحافظان ابن رجب وابن حجر- وقال عبد الرحمن بن مهدي فيما نقله بحشل: \"هشيم أعلم الناس بحديث حُصين\"، وقال الإمام أحمد: \"هشيم لا يكاد يسقط عليه شيءٌ من حديث حصين، ولا يكاد يدلس عن حُصين\".\nومن أجل تغيره أو اختلاطه أورده العقيلي وابن عدي في الضعفاء، وأنكر علي بن المديني وغيره اختلاطه. وقد تابعه الأعمش في حديثه هذا كما مرَّ. قال الحافظ: \"متفق على الاحتجاج به، إلا أنه تغيَّر في آخر عمره. . . وشعبة والثوري وزائدة وهشيم سمعوا منه قبل التغيُّر\".\nانظر: تاريخ ابن طهمان عن ابن معين (ص: ٧١ و١٠٤)، تاريخ واسط لبحشل (ص ٩٧) الضعفاء للعقيلي (١/ ٣١٤)، الكامل لابن عدي (٢/ ٨٠٤)، تهذيب =\n⦗٤١٩⦘ = الكمال للمزي (٦/ ٥١٩)، شرح علل الترمذي لابن رجب (٢/ ٧٣٩)، تهذيب التهذيب (٢/ ٣٤٣) وهدي الساري (ص: ٤١٧)، والتقريب لابن حجر (١٣٦٩)، الكواكب النيرات لابن الكيال (ص: ١٢٦ - ١١٤٠).\n(^٤) كلمة \"بها\" ليست في (م)، وانظر حول: طرسوس الحديث الأول في المقدمة، وحول الدنداني ح (٤٦).\n(^٥) الطيالسي، هشام بن عبد الملك.\n(^٦) الوضاح بن عبد الله اليشكري مولاهم، الواسطي البزاز.\n(^٧) في (م): \"لا أسلم\" ولعله خطأ من الناسخ.\n(^٨) يأتي تخريجه في الذي بعده.","vol":"1","page":417},{"text":"٢٦٦ - حدثنا أبو أُمَيَّةَ، حدثنا محمد بن الصَّلْتِ (^١)، عَن أبي كُدَيْنَةَ (^٢)، عن حُصَين بإسناده نَحْوَه، وَلم يَذكر قولَ سَعْدٍ (^٣).\n_________\n(^١) ابن الحجاج الأسدي مولاهم، أبو جعفر الكوفي الأصم.\n(^٢) أبو كُدَينة -بالنون، مصغَّر- هو: يحيى بن المهلَّب البَجَلي الكوفي. التقريب (٧٦٥٤).\n(^٣) أخرجه البخاري في صحيحه -كتاب المغازي- باب بعث النبي ﷺ أسامة بن زيد إلى الحرقات من جهينة (الفتح ٧/ ٥٩٠ ح ٤٢٦٩) عن عمرو بن محمد، وأخرجه =\n⦗٤٢٠⦘ = أيضًا في كتاب الديات -باب قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا. ..﴾ (الفتح ١٢/ ١٩٩ ح ٦٨٧٢) عن عمرو بن زرارة كلاهما عن هشيمٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (١/ ٩٧ ح ١٥٩) عن يعقوب الدورقي عن هُشيمٍ به.","vol":"1","page":419},{"text":"<span data-type='title' id=toc-111>بَابُ (^١) بَيَانِ رَفْعِ الإِثْمِ عن الذي يأتي الشيءَ المَنْهِيّ عنه قَبْلَ عِلْمِهِ بِالنَّهْيِ عنه، وَأَنَّ الكافر سَاقِطٌ عَنْهُ مَا عَمِلَ في كُفْرِهِ إذا أسْلَمَ وَحَسُنَ إِسْلامُهُ، وَمَنْ أَسَاءَ في إسلامِهِ لم يَسْقُطْ عَنْهُ ما عَمِلَ (^٢) في كُفْرِهِ وأخِذَ بهَا </span>(^٣)\n_________\n(^١) في (م) ضربٌ على كلمة \"باب\"، وفي (ط) و(ك) الترجمة بدون كلمة \"باب\".\n(^٢) في (ط) و(ك): \"ما كان\"، وفي (م) ضرب على كلمة (عمل) كتب بدلها \"كان\".\n(^٣) أي بالإساءة.","vol":"1","page":421},{"text":"٢٦٧ - حَدثنا جَعفر بن محمد الصائغ، حدثنا عفان بن مسلم، حدثنا حماد بن سلمة، أخبرنا ثابتٌ (^١)، عن أنس بن مالك قالَ: لما نزلت ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ (^٢) قال (^٣): قعَد ثابتُ بن قيسٍ في بيته ففقَده رسولُ الله ﷺ فقال لسعد بن مُعاذ: \"يا أبا عَمرو! مَا شأنُ ثابتِ بن قيسٍ لا نراه؟! أشتكى؟ \"، فقال: ما علمتُ له [من] (^٤) مرض وَإنَّه لَجاري، فَدخل عليه سَعدٌ، فذكر له قوْلَ النبيِّ ﷺ، فقالَ: قد علمتم أَنّي كنتُ من أشدِّكم رفعَ صوْتٍ على رسولِ الله ﷺ، وَقد نزلت هذه الآية، وقد هلكت، أنا من أهل النار.\n⦗٤٢٢⦘ فذكر ذلك سعدٌ للنبيِّ ﷺ فقال: \"هو من أهلِ الجنّة\" (^٥).\n_________\n(^١) ابن أسلم البناني، أبو محمد البصري.\n(^٢) سورة الحجرات- الآية (٢).\n(^٣) كلمة \"قال\" ليست في (ط) و(ك).\n(^٤) ما بين المعقوفتين من (ط).\n(^٥) أخرجه البخاري كما سيأتي، وأخرجه مسلم في كتاب الإيمان -باب مخافة المؤمن أن يحبط عمله (١/ ١١٠ ح ١٨٧ و١٨٨) من طريق الحسن بن موسى عن حماد بن سلمة عن ثابت به، وأخرجه أيضًا من طريق جعفر بن سليمان عن ثابت به، وأيضًا من طريق المعتمر بن سليمان عن أبيه عن ثابتٍ به. ولم يذكر أحدٌ من الرواة: سعد بن معاذ في الرواية سوى حماد بن سلمة، وسيأتي ما فيه.","vol":"1","page":421},{"text":"٢٦٨ - حدثنا الصَّغاني، حدثنا أبو النضر (^١)، حدثنا سليمان بن المغيرة (^٢) عن ثابتٍ بإسنادِه نحوَه، وَأتمَّ منه (^٣).\n_________\n(^١) هاشم بن القاسم الليثي البغدادي.\n(^٢) القيسي مولاهم، أبو سعيد البصري.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب مخافة المؤمن أن يحبط عمله (١/ ١١١ ح ١٨٨) من طريق حَبَّان بن هلال عن سليمان بن المغيرة به.","vol":"1","page":422},{"text":"٢٦٩ - حَدثنا يحيى بن أبي طالب (^١)، حدثنا أزهر بن سعد\n⦗٤٢٣⦘ السمان (^٢)، أخبرنا ابن عَون (^٣) قال: أنبأني موسى بن أنس (^٤)، عَن أنس بن مالك أنَّ النَّبيَّ ﷺ افتقدَ ثابت بن قيس، فقال رسول الله ﷺ: \"مَن يعلم لي علمَهُ؟ \"، فقال له رجلٌ: أنا يا رسول الله، فأتاه في منزله فوجَده جَالسًا في بيتٍ مُنَكِّسَ رأسِهِ، فقال: ما شأنك؟ قال: شرٌّ، كنتُ أرفَعُ صَوْتي فوقَ صَوت رسول الله ﷺ، فقد حَبط عَملُهُ وهوَ مِن أهلِ النار (^٥).\nفرجَع إلى رسول الله ﷺ فأخبَرَه، قال موسى بن أنس: فرجَع\n⦗٤٢٤⦘واللهِ- إليه في المرّة الأَخيرةِ ببشارةٍ عَظيمةٍ، فقال: \"اذهَبْ، فقل له: إنَّك لستَ من أهل النار، ولكنك من أهل الجنَّة\" (^٦).\n_________\n(^١) هو: يحيى بن جعفر بن عبد الله بن الزِّبْرِقان، أبو بكر البغدادي، توفي سنة (٢٧٥ هـ).\nقال أبو حاتم: \"محله الصدق\"، وقال الدارقطني: \"لا بأس به، ولم يطعن فيه أحدٌ بحجة\"، وقال البرقاني: \"أمرني الدارقطني أن أخرج عن يحيى بن أبي طالب والحارث بن أبي أسامة في الصحيح\"، وقال مسلمة بن القاسم: \"لا بأس به، تكلَّم الناس فيه\"، وذكره ابن حبان في الثقات.\nوقال الآجري: \"خط أبو داود على حديث يحيى بن أبي طالب\"، وقال موسى بن هارون: \"أشهد على يحيى بن أبي طالب أنه يكذب\" -وعقَّب الذهبي بقوله: \"يريد في كلامه، لا في الرواية\"-، وقال أبو أحمد الحكم: \"ليس بالمتين\".\nفهو صدوقٌ إن شاء الله تعالى، إذا لم يخالف. =\n⦗٤٢٣⦘ = انظر: الجرح والتعديل لابن أبي حاتم (٩/ ١٣٤)، الثقات لابن حبان (٩/ ٢٧٠)، سؤالات الحكم للدارقطني (ص: ١٥٩)، تاريخ بغداد للخطيب (١٤/ ٢٢٠)، سير أعلام النبلاء للذهبي (١٢/ ٦٢٠)، لسان الميزان لابن حجر (٦/ ٣٦٣).\n(^٢) أبو بكر الباهلي مولاهم البصري، ثقة، من أثبت أصحاب ابن عون، لم يصب من ضعَّفه.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٣١٥)، تهذيب الكمال للمزي (٢/ ٣٢٣)، الميزان للذهبي (١/ ١٧٢)، تهذيب التهذيب لابن حجر (١/ ١٨٣)، التقريب (٣٠٧).\n(^٣) هو: عبد الله بن عون بن أَرْطَبَان المُزَني مولاهم، أبو عون البصري.\n(^٤) ابن مالك الأنصاري، قاضي البصرة.\n(^٥) كذا في النسخ كلها، وفي رواية البخارى: \"كان يرفع صوته فوق صوت النبي ﷺ فقد حبط عمله … \".\nقال الحافظ ابن حجر: \"كذا بلفظ الغيبة، وهو التفات\". الفتح (٦/ ٧١٨).\nولعلَّ استعمال الراوى لأسلوب الالتفات لتحاشي نسبة حبوط العمل، ودخول النار إلى النفس حتى لو كان المقصود به الحكاية عن الغير.\n(^٦) لم يخرجه مسلم من طريق موسى بن أنس، وأخرجه البخاري في صحيحه -كتاب المناقب- باب علامات النبوة في الإسلام (الفتح ٦/ ٧١٧ ح ٣٦١٣) عن علي بن عبد الله عن أزهر بن سعدٍ به. وأخرجه أيضًا في كتاب التفسير من نفس الطريق -باب: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ. . .﴾ (الفتح ٨/ ٤٥٤ ح ٤٨٤٦).\nتنبيه:\nاستشكل ذكر سعد بن معاذ في هذا الحديث -كما في الرواية الأولى في الباب؛ لأن الآية نزلت في قصة الأقرع بن حابس عام الوفود سنة تسع من الهجرة، وسعد بن معاذ مات بعد غزوة بني قريظة سنة خمس، وأجاب الحافظ ابن حجر بجوابين:\nأحدهما قال: \"يمكن الجمع بأن الذي نزل في قصة ثابت مجرد رفع الصوت، والذي نزل في قصة الأقرع أول السورة وهو قوله: ﴿لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ [الحجرات: ١]، وقد نزل من هذه السورة سابقًا أيضًا قوله: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩]، فقد تقدم في كتاب الصلح من حديث أنس أنها نزلت في قصة عبد الله بن أبي بن سلول، وفي السياق: \"وذلك قبل أن يسلم عبد الله -أي: ابن سلول-\" وكان إسلام عبد الله بعد وقعة بدر\".\nوالثاني قال: \"وروى ابن المنذر في تفسيره من طريق سعيد بن بشير، عن قتادة عن أنس في هذه القصة \"فقال: سعد بن عبادة: يا رسول الله هو جاري\" الحديث، وهذا أشبه بالصواب لأن سعد بن عبادة من قبيلة ثابت بن قيس فهو أشبه أن يكون جاره من سعد بن معاذ لأنه من قبيلة أخرى\". الفتح (٦/ ٧١٧ - ٧١٨).\nغير أن الحافظ ابن حجر عاد فقال عند شرح الحديث في كتاب التفسير: \"هو =\n⦗٤٢٥⦘ = سعد بن معاذ بينه حماد بن سلمة في روايته لهذا الحديث عن أنس، وقيل: هو عاصم بن عدي، وقيل: أبو مسعود والأول المعتمد\". الفتح (٨/ ٤٥٧).\nوذهب إلى تعليل رواية حماد بن سلمة أيضًا الحافظ ابن كثير في \"تفسيره\" بعد أن ذكر طريق سليمان بن المغيرة، وجعفر بن سليمان، والمعتمر بن سليمان عن أبيه كلهم عن ثابت عن أنس قال: \"فهذه الطرق الثلاث معلِّلة لرواية حماد بن سلمة فيما تفرَّد به من ذكر سعد بن معاذ ﵁، والصحيح أنه حال نزول هذه الآية لم يكن سعد بن معاذ ﵁ موجودًا؛ لأنه كان قد مات بعد بني قريظة بأيام قلائل سنة خمسٍ، وهذه الآية نزلت في وفد بني تميم، والوفود إنما تواتروا في سنة تسع من الهجرة، والله أعلم\". تفسير ابن كثير (٤/ ٢٢١).\nولعل الإمام مسلمًا رحمه الله تعالى أراد أن يشير إلى غرابة ذكر سعد بن معاذ في الحديث، فكان يقول بعد إيراد الأسانيد الأخرى -غير إسناد حماد بن سلمة-: \"ولم يذكر فيه سعد بن معاذ\" وقد سبق الكلام عند تخريج ح (٦٥) أن حماد بن سلمة أثبت الناس في ثابت، ونقل الإمام مسلم إجماع أهل الحديث على ذلك، إلا أن أبا حاتم قدَّم سليمان بن المغيرة عليه في ثابت.\nولعل تقديم أكثر السلف حماد بن سلمة في ثابت في الجملة، وليس في كلِّ حديث بعينه، فإنه قد يهم كما يهم غيره، وقد ساء حفظه في الآخر، قال الحافظ ابن حجر: \"استشهد به البخاري تعليقًا، ولم يخرج له احتجاجًا ولا مقرونًا ولا متابعة إلا في موضعٍ واحد قال فيه: قال لنا أبو الوليد: حدثنا حماد بن سلمة. . .\". هدي الساري (ص: ٤١٩).\nفإذا انضمَّ إلى سليمان بن المغيرة -في مخالفة حماد بن سلمة-: جعفر بن سليمان، وسليمان بن طرخان التيمي فلعل تقديم روايتهم على رواية حماد أولى، والله أعلم.\nتنبيه:\nقصة الأقرع بن حابس ونزول آية الحجرات فيه في صحيح البخاري (الفتح ٨/ ٤٥٤ =\n⦗٤٢٦⦘ = ح ٤٨٤٥).","vol":"1","page":422},{"text":"٢٧٠ - حَدثَنا يزيد بن سنان (^١)، وإبراهيم بن مرزوق (^٢) البصْريين (^٣)، والصَّاغانيُّ، وسُليمان بن سَيفٍ قالوا: حدثنا أبو عَاصم (^٤)، حدثنا حيوة بن شريح (^٥)، حَدثني يزيدُ بن أبي حَبيب (^٦)، عن ابن شِمَاسةَ المَهْرِيُّ (^٧) قال: حَضرنا عَمرو بن العاص وهو في سياقةِ الموت (^٨)، وَولَّى وجْهَه الحائط\n⦗٤٢٧⦘ فجعَل [يبكي] (^٩) طويلًا، فقال له ابنُه: ما يُبكيْكَ؟ أَما بشَّرك رَسول الله ﷺ بكذا؟ أما بشَّرك رسولُ الله ﷺ بكذا (^١٠)؟\nقال: ثَّم أقتل بوجهِهِ فقال: إنَّ أفضَل ما تَعُدُّ عليَّ شَهادة أَن لا إله إلا الله وأنَّ محمدًا رسول الله، إنِّي قد رأيتُني على أطباق (^١١) ثلاثٍ: لقد رأيتُني وما أحَدٌ (^١٢) من الناس أبغَضُ إليَّ من رسول الله ﷺ ولا أحَبُّ إليَّ من أن أكونَ قد اسْتمكنتُ منه فقَتلتُهُ، فلو مُتُّ على تلك الحال لكنتُ من أهل النار، فلما جعل الله الإسلامَ في قلبي أَتَيْتُ رَسولَ الله ﷺ فقلتُ: يا رسول الله ابْسطْ يدَك لأُبايعك، فبَسَطَ يمينَهُ فَقَبَضْتُ يدي، فقال: \"ما لك يا عَمرو\"؟ فقلتُ: أردت أن أشترِطَ، فقال: \"تشترط مَاذا (^١٣) \"؟ قلتُ: يُغْفَرُ لي، فقال: \"أما علمتَ يا عَمرو أنّ الإسلامَ يهدِمُ ما كان قبلَه، وَأنَّ الهجرة تهدم ما كان قبلها، وَأنَّ الحجَّ يَهدم ما كان قبلَه\"؟ فبايعْتُه، فما (^١٤) كان أحَدٌ أجَلَّ في عيني منه، إنِّي لم أكن أسْتَطيعُ أن أملأ عيني منهُ إِجْلالًا له (^١٥)، فلو سُئلْتُ أن\n⦗٤٢٨⦘ أَصِفَه ما أطقْتُ، لأنِّي لم أكن أملأ عيني منه، فَلو مُتُّ على تلك الحال لرجوتُ أن أكونَ من أهلِ الجنَّةِ.\nثمَّ وَلِيْنَا أشْياءَ لا أدْري ما حَالي فيها، فإذا أنا مُتُّ فلا تتبَعني نائحةٌ ولا نارٌ، فإذا دَفَنتموني في قبري فسُنُّوا -أو شُنُّوا (^١٦) - عليَّ التراب سنًّا فإذا فرغتم مِن دَفني فأقيموا عندَ قبري قدرَ ما ينحر (^١٧) جَزورٌ ويُقسم لحمها، حَتى أعلمَ مَا أُراجع به رُسلَ ربي، فإنِّي أستأنسُ بكم (^١٨).\nمعنى حديثهم واحد.\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشي الأموي، أبو خالد القزاز.\n(^٢) ابن دينار الأموي، أبو إسحاق.\n(^٣) كذا وعليها ضبة في النسخ كلها، ولعلها على تقدير: \"أعني البصريين\".\n(^٤) الضحاك بن مخلد الشيباني النبيل البصري.\n(^٥) ابن صفوان التُّجِيبي، أبو زرعة المصري الفقيه.\n(^٦) أبو رجاء المصري، واسم أبي حبيب: سويد.\n(^٧) هو: عبد الرحمن بن شِمَاسة -بكسر المعجمة، وتخفيف الميم، بعدها مهملة- بن ذُؤيب المَهْري -بفتح الميم وسكون الهاء- المصري، كذا ضبط الحافظ ابن حجر: شماسة، وضبطه النووي نقلًا عن صاحب المطالع: بفتح الشين المعجمة وضمها.\nوالمَهْري ضبطه هكذا السمعاني، وتبعه ابن الأثير، وابن حجر، وخالفهم ياقوت الحموى فقال: \"الصحيح مَهَرة بالتحريك وجدته بخطوط جماعة من أئمة العلم القدماء لا يختلفون فيه\".\nوهي نسبة إلى مَهرَة بن حيدان بن الحاف بن قُضاعة قبيلة كبيرة.\nانظر: الأنساب للسمعاني (١١/ ٥٣٩)، معجم البلدان لياقوت (٥/ ٢٧٠)، اللباب لابن الأثير (٣/ ٢٧٥)، شرح مسلم للنووي (٢/ ١٣٧)، التقريب (٣٨٩٥).\n(^٨) بكسر السين، أي: حال حضور الموت. شرح النووي على صحيح مسلم (٢/ ١٣٧).\n(^٩) في الأصل: \"نبكي\"، ولعله سبق قلم.\n(^١٠) كلمة \"بكذا\" سقطت من (ط)، و(ك).\n(^١١) أي: على أحوالٍ. شرح مسلم للنووي (٢/ ١٣٧).\n(^١٢) في (ك): \"وما أجد\".\n(^١٣) في (م): \"أتشترط ماذا\" ولعل الألف زائدة سهوًا.\n(^١٤) في (ط) و(ك): \"وما\".\n(^١٥) كلمة: \"له\" سقطت من (ط) و(ك).\n(^١٦) ليست في (ط) و(ك) كلمة \"أو شنوا\"، ورواية مسلم: \"فشنوا على التراب شنا\"، قال النووي: \"ضبطناه بالسين المهملة وبالمعجمة، وكذا قال القاضي عياض أنه بالمعجمة والمهملة، قال: وهو الصبُّ، وقيل: بالمهملة: الصب في سهولة، وبالمعجمة: التفريق\".\nشرح النووي لصحيح مسلم (٢/ ١٣٨).\n(^١٧) كذا في (م)، وفي النسخ الأخرى ليست واضحة بالتاء أم بالياء، وفي مسلم بالتاء.\n(^١٨) أخرجه مسلم في كتاب الإيمان -باب كون الإسلام يهدم ما قبله، وكذا الهجرة والحج (١/ ١١٢ ح ١٩٢) عن محمد بن المثنى، وأبي معن الرَّقاشي، وإسحاق بن منصور كلهم عن أبي عاصم الضحاك بن مخلد به.","vol":"1","page":426},{"text":"٢٧١ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب (^٢)،\n⦗٤٢٩⦘ أخبَرني ابن لَهيعة (^٣)، عن يَزيدَ بن أبي حَبيب بإسناده،\n⦗٤٣٠⦘ نحوه (^٤).\n_________\n(^١) ابن ميسرة الصدفي المصري، وفي (ط) و(ك): \"يونس\" فقط بدون ذكر اسم أبيه، وفي (م) ضربٌ على كلمة \"ابن عبد الأعلى\".\n(^٢) عبد الله بن وهب بن مسلم القرشي المصري.\n(^٣) عبد الله بن لَهِيعة -بفتح اللام كسر الهاء- بن عقبة الحضرمي، أبو عبد الرحمن المصري القاضي، توفي سنة (١٧٤ هـ).\nاختلف فيه، وأكثر الأئمة على تضعيفه، وخاصة بعد احتراق كتبه واختلاطه، وبعضهم يقول: احترق داره وبقيت أصوله سالمة، وبعضهم يقول: احترقت بعض أصوله، وبعضهم يضعف أمره أولًا وآخرًا، وبعض الأئمة -فصَّل فقبل رواية العبادلة عنه: عبد الله بن يزيد المقرئ، وعبد الله بن المبارك، وعبد الله بن وهب، ونحوهم ممن سمع منه قبل احتراق كتبه واختلاطه، وكان ذلك سنة (١٧٠ هـ)، وهو تفصيل حسنٌ، وقد رمي بالتدليس، وجعله الحافظ ابن حجر في المرتبة الخامسة من المدلسين.\nوقد تكلَّم شيخ الإسلام ابن تيمية بكلام حسنٍ ومثَّل فيه بابن لهيعة فقال في معرض كلامه عن مراتب الرواة: \"ودون هؤلاء قوم كثير غلطهم، فهؤلاء لا يحتجون -أي: أهل الحديث- بهم إذا انفردوا، لكن يعتبرون بحديثه ويستشهدون به، بمعنى أنهم ينظرون فيما رووه: هل رواه غيرهم؟ فإذا تعددت الطرق واللفظ واحد، -مع العلم بأنهم لم يتواطؤا، ولا يمكن في العادة اتفاق الخطأ في مثل ذلك- كان هذا مما يدل على صدق الحديث، ولهذا قال أحمد: \"أكتب حديث الرجل لأعتبر به\"، مثل ابن لَهِيعة ونحوه؛ فإنه كان عالمًا ديِّنا قاضيًا، لكن احترقت كتبه فصار يحدث بعد ذلك بأشياء دخل فيها غلط، لكن أكثر ذلك صحيح يوافقه عليها الثقات كالليث وأمثاله\".\nوقال الذهبي في التذكرة: \"يروى حديثه في المتابعات ولا يحتج به\"، وقال ابن حجر: \"صدوقٌ خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما\".\nوالظاهر أنه ممن يحسَّن حديثه إذا صرح بالتحديث، وكان من رواية العبادلة عنه =\n⦗٤٣٠⦘ = ونحوهم من الثقات ممن سمعوا منه قبل احتراق كتبه، ولا تقبل روايته إذا انفرد وكان من غير طريق هولاء.\nوهنا الراوي عنه عبد الله بن وهب، غير أن ابن لهيعة رواه بالعنعنة وهو مدلسٌ، ولكن تابعه حيوة بن شُريح -كما سبق في الإسناد الماضي-، وتابعه الليث بن سعد أيضًا كما سيأتي في التخريج.\nانظر: طبقات ابن سعد (٧/ ٥١٦)، تاريخ الدوري (٢/ ٣٢٧)، سؤالات ابن الجنيد (ص: ٣٨٤، ٣٩٣)، الجرح والتعديل (٥/ ١٤٥ - ١٤٨)، المعرفة والتاريخ للفسوي (٢/ ١٨٥)، الضعفاء للنسائي (ص: ١٥٣)، الضعفاء للعقيلي (٢/ ٢٩٥)، المجروحين لابن حبان (٢/ ١١ - ١٣، ٧٥)، الكامل لابن عدي (٤/ ١٤٦٢)، الضعفاء والمتروكين للدارقطني (ص: ٢٦٥)، منهاج السنة النبوية لابن تيمية (٧/ ٤٢٢) تهذيب الكمال (١٥/ ٤٨٧)، سير أعلام النبلاء (٨/ ١١)، ميزان الاعتدال (٢/ ٤٧٥) تذكرة الحفاظ (١/ ٢٣٧)، تهذيب التهذيب (٥/ ٣٣١)، تعريف أهل التقديس (ص: ١٤٢)، التقريب لابن حجر (٣٥٦٣).\n(^٤) أخرجه الإمام أحمد في \"المسند\" (٤/ ٢٠٤) عن الحسن بن موسى الأشيب حدثنا ابن لهيعة حدثنا يزيد بن أبي حبيب به.\nوأخرجه أيضًا (٤/ ٢٠٥) من طريق الليث بن سعد عن يزيد بن أبي حبيب به.","vol":"1","page":428},{"text":"٢٧٢ - وَحدثَنا أبو بكر ابن أخي حسين الجعفيُّ (^١)، حدثنا\n⦗٤٣١⦘ أبو أسامة (^٢)، ح\nوحَدثَنا الحسن بن عفان (^٣)، حدثنا ابن نميرٍ (^٤) قالا: حدثنا الأعمشُ، عن شقيق (^٥)، عن عبد الله (^٦)، قال: أتى رجلٌ النبيَّ ﷺ فقال: يا رسول الله، أنُؤاخذ بما كنا نعمل في الجاهليَّةِ؟ فقال: \"مَن أحْسن في الإسلام لم يؤاخَذْ بما عمل في الجاهليَّةِ، ومَن أساء أُخِذَ بالأول والآخر\" (^٧).\n_________\n(^١) هو: محمد بن عبد الرحمن بن الحسن بن علي الجعفي، أبو بكر الكوفي، توفي سنة (٢٦٠ هـ).\nقال أبو حاتم: \"سألت أبا بكر بن أبي شيبة عنه فقال: \"كان يحفظ الحديث، وكان جيد الحفظ للمسند والمنقطع\"، وقال أبو زرعة: \"التقيت مع ابن أخي حسين الجعفي وحفظت =\n⦗٤٣١⦘ = منه أشياء\"، وقال مسلمة بن القاسم: \"تكلَّم الناس فيه، روى مناكير\"، وذكره ابن حبان في الثقات وقال: \"مستقيم الحديث، حدَّث بالشام الغرائب\"، ونقل المزيُّ عن المصنف أنه قال عنه: \"حدثنا محمد بن عبد الرحمن ابن أخي حسين الجعفي -كوفيٌّ، حافظ- بدمشق\"، وقال الدارقطني: \"يعتبر به\". وقال الذهبي: \"معدود في الحفاظ\"، وقال ابن حجر: \"صدوق يحفظ، وله غرائب\". وقد توبع في حديثه هذا، والحمد لله.\nانظر: الجرح والتعديل لابن أبي حاتم (٧/ ٣١٣)، الثقات لابن حبان (٧/ ٩/ ١١٥)، تهذيب الكمال للمزي (٢٥/ ٦٠٤)، الكاشف للذهبي (٢/ ١٩٢)، تهذيب التهذيب (٩/ ٢٥٥)، والتقريب لابن حجر (٦٠٧١).\n(^٢) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٣) في (ط) و(ك): \"ابن عفان\" بدون ذكر اسمه، وهو الحسن بن علي بن عفان العامري.\n(^٤) عبد الله بن نُمَير الهَمْدَاني الكوفي.\n(^٥) ابن سلمة الأسدي، أبو وائل الكوفي.\n(^٦) هو: ابن مسعود الهذلي ﵁.\n(^٧) والمراد بالإساءة في الإسلام هو: الكفر، والارتداد عن الدين، قال الحافظ ابن حجر: \"لأنه غاية الإساءة وأشد المعاصي، فإذا ارتدَّ ومات على كفره كان كمن لم يسلم =\n⦗٤٣٢⦘ = فيعاقب على جميع ما قدمه وإلى ذلك أشار البخاري بإيراد هذا الحديث بعد حديث \"أكبر الكبائر الشرك\" وأورد كلًّا في أبواب المرتدين\". الفتح (١٢/ ٢٧٨).\nوقد سبق في هذا المعنى الجملة الواردة في ح (٢٧٠) أن الإسلام يهدم ما قبله، فذلك مشروطٌ بالاستمرار في الإسلام.\nوالحديث أخرجه البخاري في صحيحه -كتاب استتابة المرتدين- باب إثم من أشرك بالله وعقوبته في الدنيا والآخرة (الفتح ١٢/ ٢٧٧ ح ٦٩٢١) عن خلاد بن يحيى عن سفيان الثوري عن منصورٍ والأعمش كلاهما عن أبي وائل به.\nوأخرجه مسلم في كتاب الإيمان -باب هل يؤاخذ بأعمال الجاهلية (١/ ١١١ ح ١٩٠) من طريق ابن نمير وكيع كلاهما عن الأعمش به، وأخرجه (ح ١٩١) من طريق علي بن مسهر عن الأعمش به.\nفائدة الاستخراج:\nبيَّنت رواية المصنِّف شقيقًا، وجاء عند مسلمٍ بكنيته فقط.","vol":"1","page":430},{"text":"٢٧٣ - (حدثنا أبو إسماعيل الترمذيُّ (^١)، حدثنا أبو حذيفة (^٢)، حدثنا سفيان (^٣)، عن منصور (^٤)، عن أبي وائلٍ، عن عبد الله، قال (^٥): قالوا: يا رسول الله أيؤاخَذ أحدُنا بما عمِلَ في الجاهليَّة؟ قال:\n⦗٤٣٣⦘ \"من أحسن في الإسلامِ لم يؤاخذ بما عمِلَ في الجاهليَّة، ومن أساء في الإسلامِ أُخِذ بالأوَّلِ والآخِرِ\" (^٦).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلَمي.\n(^٢) موسى بن مسعود النهدي البصري، متكلم فيه، وقد توبع عند البخارى ومسلم كما سيأتي في التخريج، وانظر: ح (٩٤).\n(^٣) هو: الثوري، قاله الحافظ ابن حجر. (الفتح ١٢/ ٢٧٨).\n(^٤) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٥) في (م) ضربٌ على كلمة: \"قال\"، وليست هذه الكلمة في (ط) و(ك).\n(^٦) أخرجه البخاري من طريق منصور والأعمش كما سبق في الذي قبله.\nوأخرجه مسلم في كتاب الإيمان -باب هل يؤاخذ بأعمال الجاهلية (١/ ١١١ ح ١٨٩) من طريق جرير، عن منصور به.","vol":"1","page":432},{"text":"٢٧٤ - ذكر أبو عليٍّ الزَّعْفَراني (^١) عن حجَّاجٍ (^٢)، ح\nوَحدثنا الصاغانيُّ، حدثنا أبو عبيد (^٣)، حدثنا حَجاجٌ، عن ابن جُريجٍ (^٤)، أخبرني يعلى بن مُسلم (^٥)، أنَّه سمعَ سعيدَ بن جُبير (^٦) يُحَدِّث عن\n⦗٤٣٤⦘ ابن عَباسٍ: أنَّ ناسًا من أهل الشرك قَتَلوا وأكثروا، وزَنَوا وأكثروا، ثمَّ أتوا محمدًا ﷺ فقالوا: إنَّ الذي تقول وتدعُو لَحَسَنٌ لو تُخبرَنَا أنَّ لما عملنا كفارةٌ، فنَزَلَتْ: ﴿الَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ. . .﴾ مكتوب إلى قوله: ﴿غَفُورًا رَحِيمًا﴾ (^٧) ونزلت: ﴿يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ. . .﴾ الآية (^٨).\n_________\n(^١) الزَّعْفَرَاني: بفتح الزاي، وسكون العين المهملة، وفتح الفاء والراء، نسبة إلى: الزَّعفرانية قرية من قرى سواد بغداد تحت كَلْوَذَا، ونسبة إلى بيع الزَّعْفران أيضًا، والمذكور هنا منسوب إلى الأول وهو: الحسن بن محمد بن الصَّبَّاح الزَّعْفَرَاني البغدادي، وهو شيخ المصنِّف وقد روى عنه كما سيأتي في ح (٣٣٥).\nقال الدكتور بشار عواد في تعليقه على تهذيب الكمال: \"ما زالت هذه القرية معروفة بهذا الاسم إلى يومنا هذا، وهي في جنوب بغداد بالقرب من مصب نهر دِيَالي، والعمارة بينها وبين بغداد متصلة\". انظر: الأنساب للسمعاني (٦/ ٢٨٠) تهذيب الكمال (٦/ ٣١٢).\n(^٢) ابن محمد المصِّيصي الأعور.\n(^٣) القاسم بن سلَّام المروزي ثم البغدادي القاضي، صاحب التصانيف المشهورة.\n(^٤) عبد الملك بن عبد العزيز بن جُرَيج المكي، مدلِّس.\n(^٥) ابن هُرْمُز المكي.\n(^٦) ابن هشام الأسدي الوالبي مولاهم الكوفي، أحد مشاهير التابعين.\n(^٧) في (ط) و(ك) جاءت العبارة هكذا: \"فنزلت: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا (٦٨) يُضَاعَفْ﴾ إلى قوله: ﴿غَفُورًا رَحِيمًا﴾، والآيات من سورة الفرقان (٦٨ - ٧٠).\n(^٨) الآية من سورة الزمر -رقم (٥٣)، والحديث أخرجه البخاري في صحيحه -كتاب التفسير -باب: ﴿يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ. . .﴾ (الفتح ٨/ ٤١١ ح ٤٨١٠) من طريق هشام بن يوسف عن ابن جريجٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب كون الإسلام يهدم ما قبله وكذا الهجرة والحج (١/ ١١٣ ح ١٩٣) عن محمد بن حاتم بن ميمون وإبراهيم بن دينار كلاهما عن حجاجٍ به.\nوطريق الزعفراني وصله النسائي في سننه -كتاب تحريم الدم- باب تعظيم الدم (٧/ ٨٦) عنه عن حجاج به.","vol":"1","page":433},{"text":"<span data-type='title' id=toc-112>بَابُ (^١) بَيَانِ الكَافِرِ لا يَبْطُلُ مَعْرُوفُهُ في كُفْرِهِ إذا أسْلَمَ (وَكَانَ عَلَى ذَلِكَ) (^٢)، وأنَّ الشِّرْكَ يُسَمَّى ظُلْمًا</span>\n_________\n(^١) في (م) ضربٌ على كلمة \"باب\"، وفي (ط) و(ك) بدون هذه الكلمة.\n(^٢) في الأصل و(م): \"وكان قبل ذلك\" ولم يظهر لي فيه وجهٌ، فأثبتُّ ما في (ط) و(ك).","vol":"1","page":435},{"text":"٢٧٥ - حدثنا يونسُ بن عبد الأعلى، أخبرنا ابن وهبٍ، أخبرني يونُسُ بن يزيدَ (^١)، أنَّ ابن شهابٍ أخبَرَهُ قَال: أخبَرَني عروةُ بن الزُّبير، أنَّ حَكيم بن حِزَام أخبره أنَّهُ قال: يا رسولَ الله أرأيتَ أمورًا كنتُ أتحنَّثُ بها في الجاهليَّةِ ما لي فيها من شيء؟ فقال لهُ رسولُ الله ﷺ: \"أسْلَمْتَ على ما أسْلفتَ مِن خَيْرٍ\". والتحنُّثُ هو التَعَبُّد (^٢).\n_________\n(^١) ابن أبي النجاد الأيلي.\n(^٢) أخرجه مسلم في كتاب الإيمان -باب بيان حكم عمل الكافر إذا أسلم بعده (١/ ١١٣ ح ١٩٤) عن حرملة بن يحيى عن ابن وهبٍ به.\nفائدة الاستخراج:\nبينَّت رواية المصنِّف: يونس بن يزيد، وجاء عند مسلم مهملًا.\nوأما إدراج تفسير التحنُّث بالتعبد فلم أجد من نسبه إلى أحد الرواة، والظاهر -والله أعلم- أنه من قول الزهري، فقد ورد في حديث عائشة الذي أخرجه البخاري في صحيحه -كتاب بدء الوحي- باب (٢) (الفتح ١/ ٣٠ ح ٣) وفيه: \"وكان -أي: النبي ﷺ يخلو بغار حراء فيتحنَّث فيه -وهو التعبد- الليالي ذوات العدد\"، فقال الحافظ ابن حجر: \"قوله: وهو التعبد هذا مدرجٌ في الخبر، وهو من تفسير الزهري\". =\n⦗٤٣٦⦘ = ويؤيد ذلك أنه لم يرد في غير طريق الزهري، ويؤيده أيضًا أن الزهري كان يكثر من تفسير الألفاظ، وربما أسقط أداة التفسير فكان بعض أقرانه يقول له: افصل كلامك من كلام النبي ﷺ والله أعلم. النكت على ابن الصلاح لابن حجر (٢/ ٨٢٩).","vol":"1","page":435},{"text":"٢٧٦ - حَدثنا إبراهيم بن مرزوق (^١)، وأبو داود الحرانيُّ، قالا: حدثنا عثمان بن عمر (^٢)، أخبرنا يونس، عن ابن شهابٍ، أخبرني عروةُ، عن حَكيم بن حِزَامٍ ثمَّ ذكر مثلَهُ (^٣).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) ابن فارس العبدي البصري.\n(^٣) أخرجه الإمام أحمد في \"المسند\" (٣/ ٤٠٢) عن عثمان بن عمر عن يونس بن يزيد به.\nوأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢١٤) من طريق الليث عن يونس بن يزيدٍ به، ولفظه: \"على ما سلفت من خير\".","vol":"1","page":436},{"text":"٢٧٧ - حدثَنا أبو داود الحرانيُّ (^١)، حدثنا يعقوبُ بن إبراهيم بن سَعد (^٢)، حدثنا أبي، عن صَالح (^٣)، عن ابن شهابٍ، أخبرني عروة، أنَّ حَكيم بن حِزام أَخْبَرَهُ أنّه قال لرسول الله ﷺ: أرأيتَ أمورًا كنتُ أتحنُّثُ بها في الجاهليَّة مِن صِلَةٍ وعِتَاقَةٍ وصَدَقَةٍ وصِلَةِ رَحمٍ فهل لي فيها\n⦗٤٣٧⦘ أجرٌ (^٤)؟ فقال رسول الله ﷺ: \"أسلمتَ (^٥) على ما سَلَفْتَ (^٦) من خير\" (^٧).\nرَواهُ عبد الرزاق (^٨)، عن مَعمر، عن الزهري بمثله (^٩).\n_________\n(^١) ما بين النجمين ساقطٌ من (م) لعله بسبب انتقال بصر الناسخ من اسم أبي داود الحراني في الإسناد الأول إلى الثاني.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف الزهري القرشي.\n(^٣) ابن كيسان المدني.\n(^٤) في (ط) و(ك): \"من أجرٍ\".\n(^٥) في (م): \"أسلفت\"، ولعله سبق قلم.\n(^٦) كذا في النسخ ما عدا (ط) ففيها: \"أسلفت\"، وقد وردت بدون إثبات الهمزة في رواية الطبراني من طريق الليث كما سبق في تخريج ح (٢٧٦).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان حكم عمل الكافر إذا أسلم بعده (١/ ١١٤ ح ١٩٥) عن حسن الحلواني وعبد بن حميد كلاهما عن يعقوب بن إبراهيم بن سعدٍ به.\nوأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢١٤) من طريق زهير بن حرب عن يعقوب بن إبراهيم بن سعدٍ به.\n(^٨) وهو في المصنَّف له (١٠/ ٤٥٣ ح ١٩٦٨٥).\n(^٩) هكذا علَّقه المصنِّف، وقد وصله مسلم في كتاب الإيمان -باب بيان حكم عمل الكافر إذا أسلم بعده (١/ ١١٤ ح ١٩٥) عن إسحاق بن إبراهيم وعبد بن حميد كلاهما عن عبد الرزاق عن معمر به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٤٠٢) عن عبد الرزاق عن معمر به.\nوأخرجه البخاري في صحيحه -كتاب الزكاة -باب من تصدق في الشرك ثم أسلم (الفتح ٣/ ٣٥٤ ح ١٤٥٣) من طريق هشام بن يوسف الصنعاني عن معمر به.","vol":"1","page":436},{"text":"٢٧٨ - حدثنا أبو أُمَيَّةَ، حدثنا أبو اليمان (^١)، أخبرنا شُعَيب (^٢)، عَن\n⦗٤٣٨⦘ الزهريِّ، نحوَه إلا أنَّه لم يذكر شعيبٌ صِلَةَ الرحم فقط (^٣).\n_________\n(^١) الحكم بن نافع البَهْرَاني.\n(^٢) ابن أبي حمزة -واسمه: دينار- الأموي مولاهم، أبو بشر الحمصي.\n(^٣) أخرجه البخاري في صحيحه -كتاب البيوع- باب شراء المملوك من الحربي، وهبته، وعتقه (الفتح ٤/ ٤٨٠ ح ٢٢٢٠) عن أبي اليمان عن شعيبٍ به سواء.","vol":"1","page":437},{"text":"٢٧٩ - حدثَنا العُطارديُّ (^١)، حدثنا أبو مُعاوية (^٢)، (^٣) عن هشامٍ، عن أبيهِ، عن حَكيم بن حِزَامٍ قال: قلتُ: يا رسولَ الله أرأيت شيئًا (^٤) كنتُ أتحنَّثُهُ في الجاهليَّةِ؟ قال رسول الله ﷺ: \"أسْلمتَ على ما سَلَف لك\"، قال: يا رسولَ الله لا أدَعُ شيئًا مما كنتُ أصنَعُهُ في الجاهليَّةِ إلا صَنَعْتُ في الإسلام مثله. وكان أعتقَ في الجاهليَّةِ مائةَ رقبة، فأعتق في الإسلام مائةَ رقبةٍ، وساق في الجاهليَّة مائةَ بَدَنَةٍ، فساق (^٥) في الإسلام مائةَ بَدَنَة (^٦).\n⦗٤٣٩⦘ روَاة ابن نمير (^٧)، عن هشام بن عروةَ أنَّ حكيما أعتق في الجاهليَّة وَحَمل على مائةِ بعيرٍ، ثمَّ أعتق في الإسلام مثلَهُ ثمَّ أَتَى النَّبيَّ ﷺ. . . فذكر نحوَه (^٨).\n_________\n(^١) أحمد بن عبد الجبار بن محمد الكوفي، أبو عمر العُطَاردي.\n(^٢) محمد بن خازم الضرير، يضطرب في غير حديث الأعمش، وقد توبع كما سيأتي في التخريج.\n(^٣) من هذا الموضع في (ط) سقطٌ إلى أثناء ح (٢٨٤)، وسيأتي التنبيه على نهايته في موضعه.\n(^٤) في (ك): \"أشياء\" ولعله سبق قلم، والصواب المثبت بدليل قوله بعده: \"أتحنَّثُه\".\n(^٥) في (ك): \"وساق\".\n(^٦) أخرجه البخاري في صحيحه -كتاب العتق- باب عتق المشرك (الفتح ٥/ ٢٠٠ ح ٢٥٣٨) من طريق أبي أسامة عن هشام بن عروة به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان حكم عمل الكافر إذا أسلم بعده (١/ ١١٤ ح ١٩٥) عن إسحاق بن إبراهيم عن أبي معاوية به. وعندهما تفسير قوله: \"أتحنَّث بها\" يعني: أتبرَّر بها، وهو من تفسير هشام بن عروة كما بيَّنته رواية مسلم، =\n⦗٤٣٩⦘ = أي: يعمل أعمال البر.\nفائدة الاستخراج:\nرواية مسلم تنتهي عند قوله: \"إلا فعلت في الإسلام مثله\"، وما بعده من التفصيل زيادة في رواية المصنِّف. وهي زيادة صحيحة.\n(^٧) عبد الله بن نُمَيرٍ الهَمْدَاني الكوفي.\n(^٨) هكذا علَّقه المصنِّف، وقد وصله مسلم في كتاب الإيمان -باب بيان حكم عمل الكافر إذا أسلم بعده (١/ ١١٤ ح ١٩٦) عن أبي بكر بن أبي شيبة عن عبد الله بن نُمَير به.\nوقد أخرجه الحميدي في مسنده (١/ ٢٥٣) -ومن طريقه الطبراني في \"المعجم الكبير\" (٣/ ٢١٣) - عن ابن عيينة عن هشام بن عروة به.","vol":"1","page":438},{"text":"٢٨٠ - حَدثنا عليُّ بن حرب، حدثنا أبو معاوية (^١)، وَمحمد بن فُضَيل (^٢)، وَكيعٍ قالوا: حدثنا الأعمش، عن إبراهيمَ (^٣)، عن علقمة (^٤)، عن عبد الله قالَ: لما نَزَلَتْ ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ (^٥)، شقَّ ذلك على النَّاس، قالوا: يا رسول الله وَأَيُّنا لم يظلم نفسَه؟ فقال: \"إنَّه\n⦗٤٤٠⦘ ليس الذيْ تَعْنُونَ، ألم تسمعوا قولَ العبد الصالح: ﴿يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (١٣)﴾ (^٦)؟ إِنَّما هو الشرك\" (^٧).\n_________\n(^١) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٢) ابن غزوان الضَّبيِّ الكوفي.\n(^٣) ابن يزيد بن قيس النخعي الكوفي.\n(^٤) ابن قيس بن مالك النخعي الكوفي.\n(^٥) سورة الأنعام- الآية (٨٢).\n(^٦) سورة لقمان -الآية (١٣)، والعبد الصالح هو: لقمان.\n(^٧) أخرجه البخاري في صحيحه -كتاب استتابة المرتدين -باب ما جاء في المتأولين (الفتح ١٢/ ٣١٧ ح ٦٩٣٧) عن إسحاق بن إبراهيم ويحيى كلاهما عن وكيع عن الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب صدق الإيمان وإخلاصه (١/ ١١٤ ح ١٩٧) عن أبي بكر بن أبي شيبة عن عبد الله بن إدريس، وأبي معاوية، ووكيع كلهم عن الأعمش به.","vol":"1","page":439},{"text":"٢٨١ - حَدثنا عمر بن شَبَّة (^١)، حدثنا أبو أحمدَ الزُّبَيريُّ (^٢)، حدثنا سفيان (^٣)، عن الأعمش، عن إبراهيمَ، عن علقمةَ، عَن عبد الله، عَن النَّبي ﷺ: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾، قال: \"بالشرك\" (^٤).\n_________\n(^١) ابن عَبيدة النُّمَيري، أبو زيد بن أبي معاذ البصري، نزيل بغداد.\n(^٢) محمد بن عبد الله بن الزُّبَير بن عمر الأسدي مولاهم الكوفي، توفي سنة (٢٠٣ هـ).\nوثقه الأئمة، إلا أن الإمام أحمد قال: \"كان كثير الخطأ في حديث سفيان\"، وقال ابن شاهين في كتابه \"الثقات\": قال أبو نعيم في أصحاب الثوري: \"ليس منهم أحدٌ مثل أبي أحمد الزبيري واسمه محمد بن عبد الله بن الزبير\". وقال الحافظ: \"ثقة، ثبتٌ، إلا أنه قد يخطئ في حديث الثوري\". انظر: تاريخ بغداد للخطيب (٥/ ٤٠٢)، تهذيب الكمال للمزي (٢٥/ ٤٧٦) التقريب (٦٠١٧).\n(^٣) هو الثوري.\n(^٤) أخرجه ابن أبي حاتم في \"تفسيره\" عن عمر بن شبَّة عن أبي أحمد الزبيري به.","vol":"1","page":440},{"text":"٢٨٢ - حدثنا عبد الله بن عبد الحميد القرشيُّ الرَّقِّيُّ (^١)\n⦗٤٤١⦘ والعُطَارديُّ (^٢) قالا: حدثنا أبو معاويةَ، عن الأعمش قال: سمعتُ إبراهيمَ، عَن عَلقمة، عن عبد الله قال: لما نَزَلَتْ هذه الآية: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾، شقَّ ذلك على النَّاس، فقالوا: يا رسول الله وأَيُّنا لم يظلم نفسَه؟ قال: \"إنَّه ليس الذي تَعْنُونَ، ألم تسمعوا ما قال العبد الصالح: ﴿يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (١٣)﴾؟ \" (^٣).\n_________\n(^١) نسبته \"الرَّقِّي\" ليست في (ك)، وضرب عليها بالقلم في (م)، ولم أجد للمذكور ترجمة، =\n⦗٤٤١⦘ = وقد وافقه الثقات على حديثه هذا في أسانيد المصنِّف.\n(^٢) أحمد بن عبد الجبار بن محمد الكوفي، أبو عمر، خاتمة أصحاب أبي معاوية.\n(^٣) سبق تخريجه في حديث (٢٨٠) من طريق أبي معاوية وغيره.\nفائدة الاستخراج:\nذكر الأعمش -في هذا الإسناد- سماعه الحديث من إبراهيم، وقد جاء عند مسلم معنعنًا.","vol":"1","page":440},{"text":"٢٨٣ - حدثنا محمد بن أحمدَ بن الجنيد الدَّقاق (^١)، وأبو أُمَيَّةَ قالا: حدثنا أبو الوليد (^٢)، ح\nوحَدثنا الصَّغانيُّ، حدثنا سليمانُ بن حرب (^٣) قالا: حدثنا شعبة، عَن الأعمش بإسْنادِهِ مثله: فَطَابَتْ أَنْفُسُنَا (^٤) (^٥).\n_________\n(^١) أبو جعفر البغدادي.\n(^٢) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٣) الأزدي الواشحي البصري، قاضي مكة.\n(^٤) في (ك): \"أنفسها\"، وهذه زيادة مروية بهذا الإسناد يصف الصحابة استبشارهم بهذا التفسير النبوي الكريم الذي أزال ما تردد في نفوسهم من حرج بسبب فهمهم الأول.\n(^٥) لم يخرجه مسلم من طريق شعبة، وأخرجه البخاري في صحيحه -كتاب الإيمان- =\n⦗٤٤٢⦘ = باب ظلم دون ظلم (الفتح ١/ ١٠٩ ح ٣٢) عن أبي الوليد ومحمد بن جعفر كلاهما عن شعبة.\nوأخرجه في كتاب التفسير -باب قوله تعالى: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ (الفتح ٨/ ١٤٤ ح ٤٦٢٩) عن محمد بن بشار عن ابن أبي عدي عن شعبة به.","vol":"1","page":441},{"text":"٢٨٤ - حدثَنا الصَّغانيُّ، حدثنا (^١) إسماعيل بن الخليل (^٢)، حدثنا عليُّ بن مُسْهِرٍ (^٣)، ح\nوحَدثنا ابن الجنيد أبو جَعْفَر (^٤)، حدثنا عبيد الله بن محمد (^٥)، حدثنا عبد الواحد بن زياد (^٦)، كلاهما عن الأعمش بإسناده مثله: قالوا:\n⦗٤٤٣⦘ يا رسول الله، فأيُّنا لا يَظلم نفسَه؟ قال: \"ليس ذلك، إنَّما هوَ الشرك، ألم تسمعوا قول لقمانَ لابنه وهو يَعِظُهُ: ﴿يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (١٣)﴾؟ \" (^٧).\n_________\n(^١) هنا ينتهي السقط المشار إليه في ح (٢٧٩) من نسخة (ط).\n(^٢) الخزَّاز -بمعجمات-، أبو عبد الله الكوفي. التقريب (٤٤١).\n(^٣) بضم الميم، وسكون المهملة، كسر الهاء، القرشي، أبو الحسن الكوفي، قاضي الموصل.\n(^٤) هو: محمد بن أحمد بن الجنيد الدقاق.\n(^٥) ابن حفص بن عمر بن موسى بن عبيد الله القرشي التيمي البصري، يعرف بالعيشي، وبالعائشي وبابن عائشة لأنه من ولد عائشة بنت طلحة بن عبيد الله، توفي سنة (٢٢٨ هـ).\nوثقه الأئمة، إلا أنه رمي بالقدر، ولكن قال الحافظ ابن حجر: \"ثقة، جواد، رمي بالقدر، ولم يثبت\".\nانظر: تاريخ بغداد للخطيب (١٠/ ٣١٤)، تهذيب الكمال للمزي (١٩/ ١٤٧)، التقريب (٤٣٣٤).\n(^٦) العَبْدي مولاهم البصري، توفي سنة بضعٍ وسبعين ومائة.\nوثقه الأئمة، وتكلَّم في حديثه عن الأعمش: يحيى بن سعيد القطان، وأبو داود. =\n⦗٤٤٣⦘ = قال ابن عبد البر: \"أجمعوا -لا خلاف بينهم- على أن عبد الواحد بن زياد ثقة ثبت\"، وقال ابن القطان الفاسي: \"ثقة، لم يعتل عليه بقادح\"، غير أن الحافظ ابن حجر قال: \"ثقة، في حديثه عن الأعمش وحده مقال\". وقد توبع هنا في حديثه عن الأعمش.\nانظر: الجرح والتعديل لابن أبي حاتم (٦/ ٢٠)، الضعفاء للعقيلي (٣/ ٥٥)، الكامل لابن عدي (١٩٣٨)، تهذيب الكمال للمزي (١٨/ ٤٥٠)، تهذيب التهذيب لابن حجر، (٦/ ٣٧٩) التقريب (٤٢٤٠).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب صدق الإيمان وإخلاصه (١/ ١١٥ ح ١٩٨) عن منجاب بن الحارث عن علي بن مسهرٍ، عن الأعمش به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظه، وقد ذكر المصنِّف أكثره.","vol":"1","page":442},{"text":"٢٨٥ - حدثَنا سَعيد بن مَسْعودٍ (^١)، حدثنا أبو الجَوَّاب (^٢)، حدثنا عمارُ بن رُزَيقٍ (^٣)، عَن الأعمش بمثلِهِ (^٤).\n_________\n(^١) ابن عبد الرحمن المروزي، أبو عثمان.\n(^٢) الأحوص بن جَوَّاب الضَّبيِّ الكوفي.\n(^٣) الضَّبيِّ التميمي، أبو الأحوص الكوفي.\n(^٤) لم أجد من أخرجه من هذا الطريق.","vol":"1","page":443},{"text":"٢٨٦ - حَدثنا المَعْمَرِيُّ (^١)، حدثنا أبو كُرَيبٍ (^٢)، حدثنا ابن إدريس (^٣) قال: حَدَّثنيه -أولًا- أبي، عن أبان بن تَغْلِب (^٤)، عن الأعمش، ثمَّ سَمِعْتُهُ من الأَعمش بمثلِهِ (^٥).\n_________\n(^١) الحسن بن علي بن شَبِيب.\n(^٢) محمد بن العلاء بن كُرَيبٍ الهَمْدَاني.\n(^٣) هو: عبد الله بن إدريس بن يزيد بن عبد الرحمن الأودي الزَّعافري، أبو محمد الكوفي.\n(^٤) الكوفي القارئ.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب صدق الإيمان وإخلاصه (١/ ١١٥ ح ١٩٨) عن أبي كريب عن ابن إدريس به سواء في العلو والنزول.\nوفي هذا الموضع على هامش (ك) ما نصه: \"بلغت في الميعاد الثاني\".","vol":"1","page":444},{"text":"<span data-type='title' id=toc-113>بَابُ (^١) رَفْعِ الخَطَأ وَالنِّسْيَانِ عَنْ المُسْلِمِيْنَ، وَمَا حَدَّثَتْ بِهَا أَنْفُسُهَا وَوَسْوَسَتْ</span>\n_________\n(^١) في (م) ضربٌ على كلمة \"باب\"، وفي (ط) و(ك) \"بيان\" بدل \"باب\".","vol":"1","page":445},{"text":"٢٨٧ - حَدثَنا يزيد بن سنان (^١)، حدثنا أبو عاصم (^٢)، حدثنا سفيان (^٣)، ح\nورواه وكيع، حدثنا سفيان (^٤)، عن آدم بن سليمان مَولى خالدٍ (^٥) قال: سمعت سعيدَ بن جُبَير يحدِّث عن ابن عباس قال: لما نزلتْ هَذه الآية: ﴿وَإِنْ تُبْدُوا مَا في أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ قال: دَخل قلوبَهم منها شيءٌ لم يدخله قلوبهم من شيء (^٦)، فقال النبيُّ ﷺ: \"قولوا: سمعنا وَأطَعْنا وسلَّمنا\".\nقال: فألقى الله الإيمانَ في قلوبهم، فأنزل الله: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ إلى قوله: ﴿أَوْ أَخْطَأْنَا﴾ قال: قد فعلتُ، ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾ قال: قد فعلتُ،\n⦗٤٤٦⦘ ﴿وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا﴾ (^٧) قال: قد فعلتُ (^٨).\nهَذا لفظ وكيع، وحَديثُ يزيد بنحوه، وَلم يذكر قول النبيِّ ﷺ فيه.\n_________\n(^١) ابن يزيد القرشي الأموي، أبو خالد القزاز.\n(^٢) الضحاك بن مخلد النبيل الشيباني.\n(^٣) هو الثوري.\n(^٤) في (ط) و(ك): \"وحدَّث وكيعٌ عن سفيان\".\n(^٥) في (ط) و(ك): \"مولى جرير\"، وأصلحه ناسخ (ط) على الهامش: \"خالد\".\n(^٦) قوله: \"لم يدخله\" أي لم يدخل مثله، و\"من شيء\" تمييزٌ للضمير في قوله: يدخله.\n(^٧) الآيات (٢٨٤ - ٢٨٦) من سورة البقرة.\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان أنه ﷾ لم يكلف إلا ما يطاق (١/ ١١٦ ح ٢٠٠) عن أبي بكر بن أبي شيبة، وأبي كريبٍ، وإسحاق بن إبراهيم كلهم عن وكيعٍ به.","vol":"1","page":445},{"text":"٢٨٨ - حدثنا محمد بن عَوف (^١)، حدثنا آدم (^٢)، حدثنا وَرْقَاء (^٣)، عن عَطاء بن السَّائب (^٤)، عن سَعيد بن جُبَير، عن ابن عَباسٍ قال:\n⦗٤٤٧⦘ لمّا نزلَتْ: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ﴾ قرأها رسولُ الله ﷺ، فلما قال: ﴿غُفْرَانَكَ﴾ قال الله: قد غفرتُ لك. قال: ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ قال الله: لا أُؤاخِذُكُمْ. فلما قال: ﴿وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾، قالَ: لا أَحْمِلُ عَلَيكم. فلما قال: ﴿وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾، قَال: لا أُحمّلكم. فَلَما قال: ﴿وَاعْفُ عَنَّا وَاغْفِرْ لَنَا﴾ قَالَ الله: قد عَفَوْتُ عَنْكُمْ، وَقَدْ غَفَرْتُ لكم. فلما قال: ﴿وَارْحَمْنَا﴾، قالَ: قَدْ رَحِمْتُكُمْ. فلما (^٥) قال: وانصرنا على القوم الكافرين. قد نصرتكم (^٦).\n_________\n(^١) ابن سفيان الطائي، أبو جعفر الحمصي الحافظ.\n(^٢) ابن أبي إياس عبد الرحمن بن محمد الخراساني المروزي، أبو الحسن العسقلاني.\n(^٣) ابن عمر بن كُلَيب اليشكري، أبو بشر الكوفي.\nوثقه جماعة، وتُكُلِّم في حديثه عن منصور بن المعتمر، وهذا ليس منه.\nوقال الذهبي: \"صدوق، صالح\"، وقال ابن حجر: \"صدوق، في حديثه عن منصور لِينٌ\".\nوقد أخرج له الشيخان من غير حديثه عن منصور.\nانظر: الضعفاء للعقيلي (٤/ ٣٢٧)، الكامل لابن عدي (٧/ ٢٥٥٢)، تهذيب الكمال للمزي (٣٠/ ٤٣٣)، التقريب (٧٤٠٣).\n(^٤) ابن مالك الثقفي الكوفي، توفي سنة (١٣٦ هـ).\nصدوق، إلا أنه اختلط في آخر عمره، وضعفه بعضهم من أجل ذلك، ولم يذكروا ورقاء هل هو فيمن روى عنه قبل الاختلاط أم بعده، وقد تابعه أبو عوانة الوضاحُ بن عبد الله اليشكري -كما في الإسناد الآتي- وهو ممن سمع من عطاء قبل الاختلاط وبعده ولم يميِّز بين ما قبل الاختلاط وبعده.\n⦗٤٤٧⦘ = ولكن عطاءً توبع على هذا الحديث، تابعه آدم بن سليمان عن سعيدٍ به كما مرَّ في الإسناد الماضي وتابعه أيضًا عكرمة ومجاهد كما سيأتي في تخريج الحديث الذي بعد هذا.\nانظر: تاريخ الدوري (٢/ ٤٠٣)، الضعفاء الصغير للبخاري (ص: ١٧٧)، الضعفاء للعقيلي (٣/ ٣٩٨)، تهذيب الكمال للمزي (٢٠/ ٨٦)، ميزان الاعتدال للذهبي (٣/ ٧٠)، الكواكب النيرات لابن الكيال (ص: ٣١٩ - ٣٣٤)، التقريب (٤٥٩٢).\n(^٥) كلمة: \"فلما\" ليست في (ك).\n(^٦) أخرجه ابن الجوزي في نواسخ القرآن (ص: ٢٢٧) من طريق إبراهيم بن الحسين وعلي بن حفص كليهما عن آدم عن ورقاء به.","vol":"1","page":446},{"text":"٢٨٩ - حدثنا أبو دَاودَ الحرانيُّ، حدثنا مُسْلم (^١)، حدثنا\n⦗٤٤٨⦘ أبو عَوانة (^٢)، عن عطاء بن السَّائبِ بِمثلِهِ (^٣).\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي، أبو عمرو البصري.\n(^٢) الوَضَّاح -بتشديد المعجمة ثم مهملة- بن عبد الله اليشكري الواسطي. التقريب (٧٤٠٧).\nوقد سبق في الحديث السابق أنه ممن سمع من عطاء قبل الاختلاط وبعده ولم يميِّز ذلك.\n(^٣) أخرجه ابن الجوزي في نواسخ القرآن (ص: ٢٢٨) من الطريق نفسه (من طريق عفان بن مسلم عن أبي عوانة الوضاح اليشكري عن عطاء به).\nوأخرجه أيضًا في نفس الموضع من طريق عكرمة عن سعيد بن جبير به.\nوأخرجه الإمام أحمد في المسند (١/ ٣٣٢) من طريق حميد الأعرج عن مجاهد عن سعيد بن جبير عن ابن عباسٍ به، وقال في آخره: \"فتُجُوِّزَ لهم في حديث النفس، وأُخذوا بالأعمال\".\nوأخرج البخاري في صحيحه -كتاب التفسير -باب: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾ (الفتح ٨/ ٥٤ ح ٤٥٤٦) من حديث ابن عمر ﵁ أنه قال في قوله تعالى: ﴿وَإِنْ تُبْدُوا مَا في أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾: نسختها الآية التي بعدها.\nتنبيهان:\nالأول: رواية ابن عباس ﵁ هذه تُشير إلى نسخ قوله تعالى: ﴿وَإِنْ تُبْدُوا مَا في أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ بقوله تعالى: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا. . .﴾، وصرَّح بلفظ النسخ في طريق مجاهد الذي أخرجه الإمام أحمد كما سبق تخريجه، وفي الآية أقوال من حيث نسخها وعدمه كما يلي:\n١ - القول بالنسخ: وهو مرويٌّ -أي القول بالنسخ- عن علي بن أبي طالب، وأبي هريرة، وابن مسعود، وابن عمر، وعائشة أم المؤمنين ﵃، وسعيد بن جبير، والشعبي، ومجاهد، وعكرمة، وقتادة وغيرهم.\n٢ - أنها لم تنسخ، رواه علي بن أبي طلحة عن ابن عباس قوله في الآية: \"إنها لم تنسخ، ولكن الله ﷿ إذا جمع الخلائق يوم القيامة، يقول الله ﷿: إني =\n⦗٤٤٩⦘ = أخبركم بما أخفيتم في أنفسكم مما لم تطلع عليه ملائكتي، فأما المؤمنون فيخبرهم ويغفر لهم ما حدَّثوا به أنفسهم، وهو قوله: ﴿يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ يقول: يخبركم، وأما أهل الشك والريب فيخبرهم بما أخفوا من التكذيب، وهو قوله: ﴿فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ﴾ وهو قوله: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ [البقرة: ٢٢٥]، من الشك والنفاق\".\nوهو مروي عن الحسن البصري، والضحاك، والربيع بن أنس وغيرهم.\n٣ - أنها نزلت في كتمان الشهادة، ففي رواية عن ابن عباسٍ أيضًا أنها نزلت في كتمان الشهادة أي أنها متعلقة بالآية التي قبلها، وهو قوله تعالى: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ﴾ [البقرة: ٢٨٣].\n٤ - وفي رواية عن مجاهد أنه قال في معنى الآية: \" ﴿وَإِنْ تُبْدُوا مَا في أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾ من الشك واليقين ﴿يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ \".\nأخرج هذه الآثار:\nأبو عبيد القاسم بن سلام في \"الناسخ والمنسوخ\" (ص: ٢٧٤ - ٢٧٩)، وابن جرير الطبري في \"تفسيره\" (٣/ ١٩٢ - ٢٠٣)، وأبو جعفر النحاس في \"الناسخ والمنسوخ\" (ص: ١١٨ - ١٢٤)، وابن الجوزي في \"نواسخ القرآن\" (ص: ٢٢٥ - ٢٣٥).\nوتبعًا لاختلاف هذه الآثار اختلف المفسِّرون فذهب بعضهم إلى أن الآية منسوخة، وذهب البعض إلى أنها محكمة.\nوممن ذهب من المفسرين إلى أنها محكمة غير منسوخة: ابن جرير الطبري، وأبو جعفر النحاس، ومكي بن أبي طالب القيسي، وابن الجوزي، وابن عطية الأندلسي، والقرطبي وغيرهم.\nوذهب آخرون إلى أنها منسوخة منهم: ابن حزم، والشوكاني. =\n⦗٤٥٠⦘ = ويفهم من كلام ابن حجر أنه مال إلى أنها منسوخة وإن لم يصرِّح بذلك، حيث قال: \"والمراد بقوله: نسختها، أي أزالت ما تضمنته من الشدة، وبينت أنه وإن وقعت المحاسبة به لكنها لا تقع المؤاخذة به، أشار إلى ذلك الطبري فرارًا من إثبات دخول النسخ في الأخبار، وأجيب بأنه وإن كان خبرًا لكنه يتضمن حكمًا، ومهما كان من الأخبار يتضمن الأحكام أمكن دخول النسخ فيه كسائر الأحكام، وإنما الذي لا يدخله النسخ من الأخبار ما كان خبرًا محضًا لا يتضمن حكمًا كالأخبار عمن مضى من أحاديث الأمم ونحو ذلك، ويحتمل أن يكون المراد بالنسخ في الحديث: التخصيص؛ فإن المتقدمين يطلقون لفظ النسخ عليه كثيرًا\". الفتح (٨/ ٥٥).\nانظر للاستزادة حول هذه المسألة: المصادر التي خرَّجت الآثار السابقة، والإيضاح لناسخ القرآن ومنسوخه لمكي بن أبي طالب (ص: ٢٠٠)، الناسخ والمنسوخ لابن حزم (ص: ٣٠)، المحرر الوجيز لابن عطية (٢/ ٣٨٣)، زاد المسير لابن الجوزي (١/ ٢٩٤)، الجامع لأحكام القرآن للقرطبي (٣/ ٤٢٠ - ٤٢٤)، مجموع الفتاوى لابن تيمية (١٤/ ١٠١ - ١١٢)، فتح الباري لابن حجر (٨/ ٥٥)، والشوكاني في فتح القدير (١/ ٣٠٥).\nالثاني: ما ورد عن ابن عباسٍ من قوله في الآية أنها لم تنسخ، ورد من طريق علي بن أبي طلحة عنه، وهذه الطريق من الطرق الجيدة عن ابن عباس في التفسير، كما قرَّره الحافظ ابن حجر، وتبعه السيوطي. وأسهب الدكتور حكمت بشير -في مقالةٍ له- في الكلام على هذه الطريق، وحكم على هذا الإسناد بالحسن، وذكر هناك أن الحكم صحح مثل هذا الإسناد ووافقه الذهبي.\nانظر: الإتقان في علوم القرآن للسيوطي (٤/ ٢٠٧)، مجلة الجامعة الإسلامية -العددان (١٠١ - ١٠٢) من السنة (٢٦) مقالة بعنوان: \"التفسير الصحيح\" للدكتور حكمت بشير ياسين (ص: ٥٢ - ٥٤).\nوهذا الإسناد وإن كان حسنًا لكنه لا ينتهض لمعارضة رواية صحيح مسلم، فما ورد =\n⦗٤٥١⦘ = في صحيح مسلمٍ -وعند المصنِّف تبعًا له- عن ابن عباسٍ من أن الآية منسوخة أولى من رواية علي بن أبي طلحة التي جاء فيها عن ابن عباس أنه قال في الآية أنها لم تنسخ، هذا إذا جُعِل النسخ على ظاهره أما إذا حمُل النسخ على التخصيص -كما تقدَّم في توجيه الحافظ- فلا تعارض، والله أعلم.","vol":"1","page":447},{"text":"٢٩٠ - حدثَنا محمد بن يحيى النَّيسَابُوريُّ (^١)، وأبو بكر الرازيُّ (^٢)، قالا حدثنا موسى بن إسماعيل (^٣)، حدثنا يزيد بن زُرَيع، ح\nوحدثنا عَباس الدوريُّ، حدثنا أميَّةُ بن بسطام (^٤)، ح\nوحدثَنا أبو إبراهيمَ الزهريُّ (^٥)، وإبراهيم بن خُرَّزَاد (^٦)، ومَسْرُور بن نوح (^٧)، قالوا: حدثنا محمد بن المنهال (^٨)، قالا (^٩): حدثنا يَزيد بن زُرَيعٍ، عن\n⦗٤٥٢⦘ رَوْح بن القاسم، عن العلاء (^١٠)، عن أبيهِ، عن أبي هريرة، عن رسول الله ﷺ قال: لما أنزل الله ﵎ (^١١) على رسولهِ: ﴿لِلَّهِ مَا في السَّمَاوَاتِ وَمَا في الْأَرْضِ﴾ إلى قوله: ﴿عَلَى كُلِّ شَيْءٍ قَدِيرٌ (٢٨٤)﴾، [قال:] (^١٢) فاشْتَدَّ ذلك على أصحابِ رسول الله ﷺ، فأتَوْا رسول الله ﷺ، ثمَّ بركوا (^١٣) على الرُّكَب فقالوا: أَيْ رسول الله كُلِّفْنَا من الأعمالِ ما نُطيق الصلاة والصيام وَالجهاد وَالصَّدقة، وقد أُنْزِلَتْ [عليك] (^١٤) هذه الآية! (^١٥) قال رَسولُ الله ﷺ: \"أتريدون أن تقولوا كما قال أَهلُ الكتابِ قَبْلَكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَل قولوا: ﴿سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ﴾ \".\nقَالوا: ﴿سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ﴾ (^١٦).\nفلما أقرَّ بها القومُ، وذلَّت بها ألسنَتُهم أنزل الله ﵎ (^١٧) في إثرها: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ\n⦗٤٥٣⦘ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ﴾ إِلى قَوْلِه: ﴿وَإِلَيْكَ الْمَصِيرُ﴾.\nفلما فَعَلُوا ذلك نسخَها الله ﵎ (^١٨)، فأنزل الله: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ إلى قوله: ﴿أَوْ أَخْطَأْنَا﴾ (^١٩) قال: نعم، ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾ قال: نعم، ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال: نعم، ﴿وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (٢٨٦)﴾ قال: نَعَم (^٢٠).\nإلا أنَّ محمدَ بن المنهال (^٢١) قدَّم بَعضَ الكلام وأَخَّر بَعْضًا، وقال: ﴿اغْفِرْ لَنَا وَارْحَمْنَا﴾ وقال: قد غفرتُ لكم ورَحِمْتُكُم، وَالحديثُ كُلُّهُ\n⦗٤٥٤⦘ واحد (^٢٢).\n_________\n(^١) نسبته \"النيسابوري\" ليست في (ط) و(ك)، وهو الذهلي.\n(^٢) محمد بن زياد بن معروف.\n(^٣) المِنْقَري مولاهم، أبو سلمة التبوذكي.\n(^٤) ابن المنتشر العيشي، أبو بكر البصري، وفي (ط) و(ك) زيادة: \"حدثنا يزيد بن زريع\".\n(^٥) أحمد بن سعد بن إبراهيم بن سعد الزهري.\n(^٦) لم أجد له ترجمة.\n(^٧) وقع في (ط) خطأ: \"مسروق\" بدل \"مسرور\"، وهو الإسفراييني، أبو بشر الذهلي، توفي سنة (٢٥١ هـ)، قال عنه الحاكم: \"ثقة مأمون، صاحب غرائب\" ولم أجد فيه قولًا آخر.\nانظر: سؤالات السجزي للحاكم (ص ١٣٩)، تاريخ الإسلام للذهبي (ص: ٣٥١ حوادث سنة ٢٥١ - ٢٦٠).\n(^٨) التميمي الضرير البصري الحافظ.\n(^٩) أي: محمد بن المنهال، وأمية بن بسطام.\n(^١٠) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^١١) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٢) ما بين المعقوفتين من (ط) و(ك).\n(^١٣) في (ك): \"ذكر\" بدل \"بركوا\" ولعله سبق قلم.\n(^١٤) في الأصل و(م): \"عليه\".\n(^١٥) وقع في السياق اختصار لجملة جاءت في رواية مسلم، وهي قوله: \"ولا نطيقها\".\n(^١٦) ما بين النجمين ساقط من (ط) و(ك).\n(^١٧) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٨) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٩) في (م): \"وأخطأنا\"، سقطت الألف من \"أو\".\n(^٢٠) في النسخ الأخرى -عدا الأصل- علامة حذف (لا- إلى) من قوله: \"واعف عنا\" إلى هذا الموضع، والآيات من آخر سورة البقرة رقم (٢٨٤ - ٢٨٦).\nوالحديث أخرجه مسلم في كتاب الإيمان -باب بيان أنه ﷾ لم يكلف إلا ما يطاق (١/ ١١٥ ح ١٩٩) عن أمية بن بسطام العيشي، ومحمد بن المنهال الضرير كلاهما عن يزيد ابن زُرَيعٍ به.\nوأخرجه الإمام أحمد في المسند (٢/ ٤١٢) من طريق عبد الرحمن بن إبراهيم عن العلاء بن عبد الرحمن به.\nوأخرجه ابن جرير الطبري في التفسير (٣/ ١٩٣) من طريق مصعب بن ثابت عن العلاء بن عبد الرحمن به.\n(^٢١) أي بخلاف الاثنين الذين معه: موسى بن إسماعيل، وأمية بن بسطام.\n(^٢٢) سقطت عدة أوراق من (ط) من هذا الموضع إلى أثناء ح (٣١٢)، وسيأتي التنبيه على نهايته في موضعه أيضًا.","vol":"1","page":451},{"text":"٢٩١ - حدثنا أبو بكر محمد بن زياد إملاءً، حدثنا أبو سلمة المنقريُّ (^١) حدثنا يزيدُ بن زُرَيعٍ بإسنادِهِ مثله.\n_________\n(^١) بكسر الميم، وسكون النون، وفتح القاف، وفي آخرها الراء، نسبة إلى بني مِنْقَر من تميم، وهو موسى بن إسماعيل الماضي في الإسناد السابق. انظر: الأنساب للسمعاني (١١/ ٥٠٢).","vol":"1","page":454},{"text":"٢٩٢ - حَدثنا محمد بن عبد الملك الواسطيُّ، ومحمد بن أحمد بن الجُنَيد قالا: حدثنا يزيد بن هارون، أخبرنا مِسْعَر (^١)، عن قتادة، عن زُرَارَةَ بن أوفى (^٢)، عن أبي هريرة قال: قال رسول الله ﷺ: \"إنّ الله تجاوز عن أمتي ما تحدِّثُ بهِ أَنْفُسَهَا (^٣) أو وَسْوَسَتْ بهِ أَنْفُسَهَا ما لم تتكلَّم (^٤) أو تعمل به\" (^٥).\n_________\n(^١) بكسر أوله، وسكون ثانيه، وفتح المهملة: ابن كِدَام -بكسر أوله وتخفيف ثانيه- بن ظَهير الهلالي العامري، أبو سلمة الكوفي. التقريب (٦٦٠٤)، (٦٦٠٥).\n(^٢) العامري الحَرَشي، أبو حاجب البصري، قاضيها.\n(^٣) قال النووي: \"ضبط العلماء \"أنفسها\" بالنصب والرفع، وهما ظاهران إلا أن النصب أظهر وأشهر\". شرح صحيح مسلم (٢/ ١٤٧).\n(^٤) في (م) \"يتكلم\"، وفي (ك): \"تتكلم به أو تعمل به\".\n(^٥) أخرجه البخاري في صحيحه -كتاب العتق- باب الخطأ والنسيان في العتاقة والطلاق ونحوه، ولا عتاقة إلا لوجه الله تعالى (الفتح ٥/ ١٩٠ ح ٢٥٢٨) من طريق سفيان بن عيينة عن مِسعَرٍ به، وأخرجه أيضًا في كتاب الأيمان والنذور -باب إذا =\n⦗٤٥٥⦘ = حنث ناسيًا في الأَيمْان (الفتح ١١/ ٥٥٧ ح ٦٦٦٤) عن خلاد بن يحيى عن مِسعرٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب تجاوز الله عن حديث النفس والخواطر بالقلب إذا لم تستقر (١/ ١١٧ ح ٢٠٢) من طريق وكيعٍ، عن مِسعرٍ وهشام الدَّستوائي، ومن طريق شيبان كلهم عن قتادة به.\nفائدة الاستخراج:\nأحال مسلم بلفظه على ما قبله، وميَّز المصنِّف اللفظ المحال عليه.","vol":"1","page":454},{"text":"٢٩٣ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، حدثنا هشام (^٢)، عن قتادةَ مثلَه مَرفوع، وَقال فيه: \"إِنَّ الله تجاوز لأمتي. . .\" (^٣).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري المصيصي، أبو جعفر الطرسوسي.\n(^٢) ابن أبي عبد الله الدَّسْتَوائي، أبو بكر البصري.\n(^٣) أخرجه البخاري في صحيحه -كتاب الطلاق -باب الطلاق في الإغلاق والكره والسكران والمجنون. . . (الفتح ٩/ ٣٠٠ ح ٥٢٦٩) عن مسلم بن إبراهيم عن هشام به.\nوأخرجه مسلم -كما سبق في الإسناد الماضي- من طريق وكيع عن مسعر وهشام به.\nفائدة الاستخراج:\nأحال مسلم بلفظه على ما قبله، وميَّز المصنِّف اللفظ المحال عليه.","vol":"1","page":455},{"text":"٢٩٤ - حَدثنا أبو أُمَيَّةَ، حدثنا أبو زيد الهرويُّ (^١)، حدثنا سعيد بن أبي عروبة (^٢)، عن قَتادةَ بإسنادِهِ مثلَهُ إلا أنَّه قالَ:\n⦗٤٥٦⦘ \"مَا لم يَعْمَلْ بِيَدِهِ\" (^٣).\n_________\n(^١) سعيد بن الربيع الحَرَشي العامري.\n(^٢) واسم أبي عروبة: مهران اليشكري مولاهم، ثقة، من المزتبة الثانية من المدلسين، وقد اختلط قبل موته بعشر سنين، كما سبق في ح (١٧).\nولم يُذكَر أبو زيد سعيد بن الربيع الهروي فيمن روى عنه قبل الاختلاط أو بعده، =\n⦗٤٥٦⦘ = ولكن تابعه جماعة -عند مسلم كما في تخريج الحديث- عن ابن أبي عروبة، منهم عبدة بن سليمان، وهو ممن سمع من ابن أبي عروبة قبل الاختلاط. انظر: الكواكب النيرات (ص: ١٩٣ - ١٩٥).\n(^٣) في هامش الأصل في هذا الموضع ما نصه: \"آخر الجزء الأول\".\nوالحديث أخرجه مسلم في كتاب الإيمان -باب تجاوز الله عن حديث النفس والخواطر بالقلب إذا لم تستقر (١/ ١١٦ - ١١٧ ح ٢٠٢) من طريق ابن علية، وابن أبي عدي، وعلي بن مسهر وعبدة بن سليمان كلهم عن سعيد بن أبي عروبة به.\nوأخرجه أيضًا (ح ٢٠١ - ٢٠٢) من طريق شيبان، وأبي عوانة الوضاح اليشكري كلاهما عن ابن أبي عروبة به.","vol":"1","page":455},{"text":"<span data-type='title' id=toc-114>بَيَانُ الوَسْوَسَةِ التِي يَجِدُهَا المُؤْمِنُ في نَفْسِهِ مِمَّا (لم) يَسْتَطِعْ أَنْ يَتَكَلَّمَ بِهِ (^١)، التِي جَعَلَهَا النَّبِيُّ ﷺ مِن الإِيْمَانِ إِذَا أَنْكَرَهَا وَاجِدُهَا</span>\n_________\n(^١) في (ك) جاء السياق كالتالي: \"مما يستعظم أن يتكلَّم به\".","vol":"1","page":457},{"text":"٢٩٥ - حدثنا أبو أُمَيَّةَ الطرسوسيُّ، حدثنا أبو نعيم (^١)، حدثنا زهير بن معاويةَ (^٢)، عن سُهَيل بن أبي صَالح (^٣)، عَن أبيه، عن أبي هُريرةَ قال: جاؤا (^٤) ناسٌ من أصحَابهِ، فقالوا: يا رسولَ الله نجدُ في أنفسِنا شيئًا نُعْظِم (^٥) أن نتكلَّم بهِ -أو الكلامَ به-. قال: \"وقد وَجَدْتموه؟ \" قالوا: نعَم. قال: \"ذاك صَرِيحُ الإيمان\" (^٦).\n_________\n(^١) الفضل بن دُكين التيمي مولاهم الكوفي.\n(^٢) ابن حُدَيج الجعفي، أبو خيثمة الكوفي.\n(^٣) واسم أبي صالح: ذكوان السمان المدني.\n(^٤) في (ك): \"جاء\" وهي رواية مسلم، وهي الجادة، وما في الأصل و(م) جاءت على لغة أكلوني البراغيث، وعند أبي داود من هذا الطريق: \"جاءه\".\n(^٥) ورواية مسلم: \"ما يتعاظم أحدنا أن يتكلم به\"، ولفظ المصنِّف عند أبي داود، قال أبو الطيب العظيم آبادي: \"من الإعظام، أي نجد التكلم به عظيمًا لغاية قبحه، والمعنى نجد في أنفسنا الشيء القبيح نحو: من خلق الله، كيف هو، ومن أي شيءٍ هو، ونحو ذلك مما يُتَعَاظم النطق به، فما حكم جريان ذلك في خواطرنا؟ \".\nانظر: عون المعبود للعظيم آبادي (١٤/ ١١).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها =\n⦗٤٥٨⦘ = (١/ ١١٩ ح ٢٠٩) من طريق جرير بن عبد الحميد عن سهيلٍ به.\nوأخرجه أبو داود في سننه -كتاب الأدب- باب في رد الوسوسة (٤/ ٣٢٩ ح ٥١١١) عن أحمد بن يونس عن زهير بن معاوية به.\nفائدة الاستخراج:\nبيِّنت رواية المصنِّف سهيلًا بأنه ابن أبي صالح، وجاء عند مسلم مهملًا.","vol":"1","page":457},{"text":"٢٩٦ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شعبَةُ، ح\nوَحَدثنا محمد بن الخليل المُخَرِّميُّ أبو جَعفر، وأبو بَكر محمدُ بن إسحاق الصَّغانيُّ قالا: حدثنا أبو الجوَّاب (^٢)، حدثنا عمار بن رُزَيق (^٣)، قالا (^٤): حدثنا الأعمَشُ، عَنْ أبي صَالح، عَن أبي هُرَيرةَ قال: جاء رجلٌ إلى النبيِّ ﷺ فقال: يا رسول الله إِنِّي أُحَدِّثُ نفسي بالحديث لأنْ أَخِرَّ من السماء أَحَبُّ إليَّ من أن أتكلَّمَ بهِ. قال: \"ذاك صَرِيحُ الإيمانِ\" (^٥).\n⦗٤٥٩⦘ (هذا) لفظ عمار، ولفظ شُعْبَةَ: أنّ النّبيّ ﷺ سُئِلَ عَما يُحَدِّث بهِ الرجلُ نفسَه، فقال رسولُ الله ﷺ: \"ذاكَ محضُ الإيمان\" (^٦).\n_________\n(^١) الطيالسي، سليمان بن داود، والحديث في مسنده (ص: ٣١٦)، وسقط منه ذكر الأعمش.\n(^٢) الأحوص بن جوَّاب الضبيِّ الكوفي.\n(^٣) الضبي التميمي، أبو الأحوص الكوفي.\n(^٤) في (ك): \"قال\".\n(^٥) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١١٩ ح ٢١٠) من طريق ابن أبي عدي عن شعبة عن الأعمش به. وعن ابن أبي رواد وأبي بكر بن إسحاق كلاهما عن أبي الجواب عن عمار بن رزيق به.\nفائدة الاستخراج:\nلم يسق مسلم لفظه وإنما أحال على ما قبله، وسياق المصنِّف له مع بيان اختلاف =\n⦗٤٥٩⦘ = ألفاظ الرواة فيه من فوائد الاستخراج في هذا الحديث.\nوأخرجه ابن حبان في صحيحه (١/ ١٧٩ ح ١٤٥) من طريق أبي سلمة عن أبي هريرة تنبيه:\nمعنى الحديث أن صريح الإيمان هو الذي يجعل الإنسان يستعظم أن يتكلم بهذه الوساوس والخواطر، ويمنعه من قبوله في نفسه، والتصديق به، ومدافعة هذه الوساوس ومجاهدتها هو صريح الإيمان، وليس معناه أن الوسوسة نفسها صريح الإيمان، لأنها من فعل الشيطان وتسويله فلا يكون إيمانًا. أشار إلى هذا المعنى ابن حبان، والخطابي وغيرهما رحم الله الجميع. انظر: صحيح ابن حبان (١/ ١٨٠)، معالم السنن للخطابي (٨/ ١١).\n(^٦) العبارة من قوله: \"هذا لفظ عمار\" إلى آخر الفقرة سقطت من (ك).","vol":"1","page":458},{"text":"٢٩٧ - حدثنا محمد بن عبد الوَهاب (^١) قال: سمعتُ عَليَّ بن عَثَّامٍ (^٢) يقول: أتيْتُ سُعَيرَ بن الخِمْسِ (^٣) فسألتُهُ عن حَديث الوسوسةِ فلم\n⦗٤٦٠⦘ يُحَدِّثني، فَأَدْبَرْتُ أبكِي ثمَّ لقيَني فقال (لي): تَعَال، حَدثنا مغيرَةُ (^٤)، عن إبراهيمَ (^٥)، عن علقمةَ (^٦) عن عبد الله قال: سَأَلْنَا رسولَ الله ﷺ عن الرجل يَجِدُ الشَّيءَ لو خَرَّ من السماء فَيَخْطَفُهُ (^٧) الطَّير كان أَحَبَّ إليه من أن\n⦗٤٦١⦘ يَتَكَلَّم بهِ. قال: \"ذاك مَحْضُ -أو صَرِيحُ- الإيمان\" (^٨).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو أحمد الفرَّاء النيسابوري، وهو راوية علي بن عثَّام.\n(^٢) ابن علي العامري الكوفي، أبو الحسن، نزيل نيسابور.\n(^٣) التميمي الكوفي.\nوثقه ابن معين، ويعقوب الفسوي، والترمذي، والدارقطني وغيرهم. وقال أبو حاتم الرازي: \"صالح الحديث، يكتب حديثه ولا يحتج به\"، وقال أبو الفضل بن عمار الشهيد: \"أخطأ في غير حديث مع قلة ما روى\". ووثقه الذهبي، وقال ابن حجر: =\n⦗٤٦٠⦘ = \"صدوق\" ولعله الصواب، وقد أخرج له مسلم حديثًا واحدًا هو هذا الحديث.\nانظر: تاريخ الدارمي (ص: ١١٩)، الجرح والتعديل لابن أبي حاتم (٤/ ٣٢٣)، المعرفة والتاريخ ليعقوب بن سفيان (٣/ ١٢٢) سنن الترمذي (٥/ ٥ ح ٢٦٠٩)، تهذيب الكمال للمزي (١١/ ١٣٠)، الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ٩٩)، تهذيب التهذيب (٤/ ٩٥)، والتقريب لابن حجر (٢٤٣٢).\n(^٤) ابن مِقْسَم الضبيِّ مولاهم، أبو هشام الكوفي الأعمى الفقيه، توفي سنة بضعِ وثلاثين ومائة.\nثقة، لكنه يدلِّس وخاصة عن إبراهيم شيخه هنا، وجعله الحافظ في المرتبة الثالثة من المدلسين، وقد ضعَّف الإمام أحمد حديثه عن إبراهيم خاصة، ولم أجد له تصريحًا بالسماع في هذا الحديث، ولكنه في صحيح مسلم فيحمل على السماع، وله أيضًا شاهدٌ من حديث أبي هريرة السابق.\nونفى أبو داود عنه التدليس وذكر أنه سمع من إبراهيم مائة وثمانين حديثًا.\nانظر: العلل رواية عبد الله بن أحمد (١/ ٢٠٧)، سؤالات الآجري عن أبي داود (ص: ١٧٢)، الجرح والتعديل لابن أبي حاتم (٨/ ٢٢٨)، تهذيب الكمال للمزي (٢٨/ ٣٩٧) تهذيب التهذيب (١٠/ ٢٤٢)، وتعريف أهل التقديس (ص: ١١٢)، وهدي الساري (ص: ٤٦٧)، والتقريب لابن حجر (٦٨٥١).\n(^٥) ابن يزيد بن قيس النخعي الكوفي.\n(^٦) ابن قيس بن مالك النخعي الكوفي.\n(^٧) نقطتا الياء غير واضحة في الأصل و(ك)، وما أثبتُّ من (م)، ورواية ابن حبان والبغوي وغيرهما: \"فتخطَّفه\" بالتاء، والطاء المشدَّدة.\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١١٩ ح ٢١١) عن يوسف الصفار عن علي بن عثَّامٍ به مختصرًا.\nوأخرجه ابن حبان في صحيحه (١/ ١٨١)، والبغوي في شرح السنة (١/ ١٠٩) من طريق محمد بن عبد الوهاب الفراء -شيخ المصنِّف- عن علي بن عثَّام به.\nفائدة الاستخراج:\n١ - أورد مسلم لفظ الحديث مختصرًا: \"سئل رسول الله ﷺ عن الوسوسة، قال: تلك محض الإيمان.\n٢ - لم يذكر مسلم قصة علي بن عثام مع سُعير بن الخِمس.","vol":"1","page":459},{"text":"٢٩٨ - حَدثَنا يونس بن عبد الأعلى، أخبرنا ابنُ وَهب، أخبرني يونس بن يزيدَ، عن ابن شهابٍ، عَن أبي سلمة (^١)، وسعيد بن المُسَيَّب (^٢)، عن أبي هريرةَ عن رسول الله ﷺ قال: \"نحن أَحَقُّ بالشَّكِّ من إبراهيمَ إذْ قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ (^٣) قال: وَيرحَم الله لُوطًا لقد كان يأوي إلى رُكْنٍ\n⦗٤٦٢⦘ شَدِيدٍ، وَلو لبثتُ في السِّجنِ طُوْلَ لَبْثِ يُوْسفَ لأجبْتُ الداعيَ\" (^٤).\n_________\n(^١) ابن عبد الرحمن بن عوف الزهري.\n(^٢) لم يذكر اسم أبيه في (م).\n(^٣) سورة البقرة- الآية (٢٦٠).\nقال ابن كثير -رحمه الله تعالى-: \"ليس المراد بالشك ما قد يفهمه من لا علم عنده، بلا خلاف\".\nوقد ذكر البغوي -رحمه الله تعالى- أجوبة في المراد من قوله ﷺ: \"نحن أَحَقُّ بالشَّكِّ من إبراهيمَ\"، وهي كالتالي: =\n⦗٤٦٢⦘ = ١ - أنهما لم يشكّا في قدرة الله على ذلك، ولكن شكّا في أن يجيبهما الله على سؤالهما ذلك.\n٢ - نفي الشكّ عنه ﷺ وعن إبراهيم. والمعنى: إذا لم أشكّ أنا في قدرة الله على إحياء الموتى فإبراهيم أولى بأن لا يشكّ. قاله ﷺ على سبيل التواضع والهضم من النفس.\nانظر: معالم التنزيل، للبغوي، (١/ ٢٤٨)، تفسير ابن كثير، (١/ ٣٢٣).\n(^٤) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قول الله ﷿: ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ (٥١) إِذْ دَخَلُوا عَلَيْهِ﴾. . . (الفتح ٦/ ٤٧٣ ح ٣٣٧٢)، وفي كتاب التفسير -باب ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ (الفتح ٨/ ٤٩ ح ٤٥٣٧) عن أحمد بن صالح عن ابن وهبٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب زيادة طمأنينة القلب بتظاهر الأدلة (١/ ١٣٣ ح ٢٣٨) عن حرملة بن يحيى عن ابن وهبٍ به.\nفائدة الاستخراج:\nبيَّن المصنِّف يونس بن يزيد باسم أبيه، وجاء عند مسلم مهملًا.","vol":"1","page":461},{"text":"٢٩٩ - حَدثنا عليُّ بن عُثمانَ النُّفَيليُّ (^١)، حدثنا سعيد بن تَليد (^٢)، حدثنا عبد الرحمن بن القاسم (^٣)، حدثنا بَكر بن مُضَر (^٤)، عن عَمرو بن\n⦗٤٦٣⦘ الحارث (^٥)، عن يونس بن يزيدَ، عن ابن شهابٍ بإسنادِهِ مثلَه (^٦).\n_________\n(^١) في (ك) زيادة نسبته: \"الحراني\".\n(^٢) هو: سعيد بن عيسى بن تَلِيد -بفتح المثناة كسر اللام- الرُّعَيني القِتْبَاني -بكسر القاف وسكون المثناة بعدها موحدة- مولاهم، أبو عثمان البصري. التقريب (٢٣٧٧).\n(^٣) ابن خالد بن جُنَادة العُتَقي -بضم المهملة وفتح المثناة بعدها قاف-، أبو عبد الله المصري الفقيه راوية المسائل عن الإمام مالك. التقريب (٣٩٨٠).\n(^٤) ابن محمد بن حكيم المصري.\n(^٥) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير -باب ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ. . .﴾ (الفتح ٨/ ٢١٦ ح ٤٦٩٤) عن سعيد بن تَليد عن عبد الرحمن بن القاسم به.","vol":"1","page":462},{"text":"٣٠٠ - حَدثَنا سعيد بن مسعُود المَروزيُّ، حدثنا يعقوبُ بن إبراهيم بن سعد (^١)، حدثنا أبو أُويس (^٢)، ح\n⦗٤٦٤⦘ وحَدثنا حمْدانُ بن علي (^٣)، وَإبراهيمُ بن أبي داودَ الأسديُّ (^٤)،\n⦗٤٦٥⦘ وَأبو بكر بن روزبةَ (^٥)، وإسماعيل القاضي (^٦) قالوا: حدثنا عبد الله بن محمد بن أسماء (^٧)، حدثنا جُويريةُ (^٨)، عن مالك (^٩)، ح\nوحدثَنا محمد بن علي بن داود (^١٠)، حدثنا سعيد بن داود (^١١)، عن\n⦗٤٦٦⦘ مالك، ح\nوحَدثنا أبو عبد الله بن أبي حاتم الأَسْوَانيُّ (^١٢) واسمُهُ محمد بن عبد الوهاب بمصر، حدثنا ابن أبي أُويس (^١٣)، حدثني أبي (^١٤)، كلاهما عن الزهريِّ، أنَّ سعيدَ بن المسيب، وأبا عبيد (^١٥) أخبراه عن أبي هُريرةَ أنَّ النَّبيَّ ﷺ قال: \"يَرْحَمُ الله إبراهيمَ نحن أَحَقُّ بالشَّكِّ منه، قَالَ: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾.\n⦗٤٦٧⦘ زاد يعقوبُ بن إبراهيمَ قال: ثمَّ قرأ هذه الآية حتى أنجزَهَا (^١٦)، وقال: \"وَيَرحمُ الله لُوطًا لقد كان يأوي إلى ركنٍ شديدٍ، وَلو لبثتُ في السِّجن طولَ ما لَبِث يوسف ثمَّ أتاني الداعي لأجبتُهُ (^١٧) \" (^١٨).\nقال أبو أويس: \"ثمّ جاءني الداعي\".\nسمعْتُ أبا حاتم الرازيّ يقول: يعني نحن أَحَقُّ بالمسألة.\nوسمعتُ القاضي إسماعيل يقولُ: كان يعلَمُ بقلبِهِ أنَّ الله يُحْيي الموتى، وَلكن أحبَّ أن يرَى مُعاينةً.\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) عبد الله بن عبد الله بن أُوَيس بن مالك بن أبي عامر الأصبحي المدني، توفي سنة (١٦٩ هـ)، وقيل (١٧٦ هـ).\nمختلفٌ فيه، تردد فيه قول ابن معين، وأحمد بن حنبل بين التوثيق والتضعيف، وقال ابن المديني: \"كان عند أصحابنا ضعيفًا\"، وقال الفلاس: \"فيه ضعف، وهو عندهم من أهل الصدق\"، وقال يعقوب بن شيبة: \"صدوق، صالح الحديث، وإلى الضعف ما هو\"، وضعفه أبو زرعة مرة، وقال مرة: \"صالح، صدوق، كأنه ليِّن\"، وقال أبو داود: \"صالح الحديث\"، وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وضعفه النسائي، وقال ابن حبان: \"كان ممن يخطئ كثيرًا، لم يفحش خطؤه حتى استحق الترك، ولا هو ممن سلك سنن الثقات فيسلك مسلكهم، والذى أرى من أمره تنكب ما خالف الثقات من أخباره، والاحتجاج بما وافق الأثبات منها\".\nوهذا تفصيلٌ حسنٌ يحسن الأخذ به، ونحوه قول ابن عدي الذي قال: \"وفي أحاديثه ما يصح ويوافقه الثقات عليه، ومنها ما لا يوافقه عليه أحد، وهو ممن يكتب حديثه\".\nوقال أبو أحمد الحكم: \"يخالف في بعض حديثه\"، وقال الدارقطني: \"حديثه عن الزهري في بعضها شيءٌ\"، ووثقه ابن شاهين، وقال الخليلي: \"هو مقارب الأمر\"، وضعفه ابن حزم، وابن عبد البر، وذكره ابن الجوزي في الضعفاء. =\n⦗٤٦٤⦘ = وأما الذهبي فقد ذكره في كتابيه في الضعفاء: المغني والديوان، وذكره أيضًا في الرواة المتكلم فيهم بما لا يوجب الرد، وقال ابن حجر: \"صدوقٌ، يهم\".\nفالظاهر أنه ممن يعتبر بحديثه، ولا يحتجُّ به منفردًا، وقد تابعه على هذا الحديث: الإمام مالك كما في الإسناد الذي بعده مباشرة، فالحمد لله.\nانظر: تاريخ الدوري (٢/ ٣١٧ - ٣١٨)، تاريخ الدارمي (ص: ١٩٠)، سؤالات ابن أبي شيبة لابن المديني (ص: ١٣٥)، سؤالات أبي داود للإمام أحمد (ص: ٢٢٤)، التاريخ الكبير للبخاري (٥/ ١٢٧)، أبو زرعة الرازي وجهوده (٢/ ٣٦٦ - ٣٦٧)، الجرح والتعديل لابن أبي حاتم (٥/ ٩٢)، الضعفاء للنسائي (ص: ٢٦٤)، الضعفاء للعقيلي (٢/ ٢٧٠)، المجروحين لابن حبان (٢/ ٢٤)، الكامل لابن عدي (٤/ ١٤٩٩)، سؤالات البرقاني للدارقطني (ص: ٧٣)، الثقات لابن شاهين (ص: ١٨٥)، المحلى لابن حزم (٦/ ١٨١)، التمهيد لابن عبد البر (٥/ ٣٩)، الضعفاء لابن الجوزي (٢/ ١٣١)، تاريخ بغداد للخطيب (١٠/ ٧)، تهذيب الكمال للمزي (١٥/ ١٦٦)، المغني في الضعفاء (١/ ٣٤٤)، والديوان (ص: ٢٢٠)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ١٢٧)، شرح العلل لابن رجب (٢/ ٨٨٣)، تهذيب التهذيب (٥/ ٢٥٠)، والتقريب كلاهما لابن حجر (٣٤١٢).\n(^٣) هو: محمد بن علي بن عبد الله بن مهران البغدادي، أبو جعفر الوراق، وحمدان لقبه.\n(^٤) هو: إبراهيم بن سليمان بن داود الأسدي البُرُلُّسي، أبو إسحاق، توفي سنة (٢٧٠ هـ) وقيل: بعدها بسنتين. وثقه الطحاوي، وابن يونس، والسمعاني، وابن الجوزي وغيرهم.\nانظر: الأنساب للسمعاني (٢/ ١٦٧)، المنتظم لابن الجوزي (١٢/ ٢٥٠)، سير أعلام النبلاء للذهبي (١٢/ ٦١٢)، شذرات الذهب لابن العماد (٢/ ١٦٢)، تهذيب تاريخ دمشق لابن بدران (٢/ ٢١٥).\n(^٥) لم أجد ترجمته في المصادر المتيسرة لي.\n(^٦) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي، مولاهم البصري.\n(^٧) الضُّبَعي، أبو عبد الرحمن البصري، ابن أخي جويرية بن أسماء.\n(^٨) ابن أسماء بن عبيد الضُّبَعي البصري.\n(^٩) ابن أنس الأصبحي المدني، إمام دار الهجرة، والحديث ليس في موطئه.\nقال الحافظ ابن حجر: \"هو من الأحاديث التي حدَّث بها مالك خارج الموطأ، واشتهر أن جويرية تفرد به عنه، ولكن تابعه سعيد بن داود عن مالك أخرجه عنه الدارقطني في غرائب مالك من طريقه\". الفتح (٦/ ٤٧٤).\nوقد أخرجه من طريق سعيد بن داود المصنِّف أيضًا، كما في الإسناد التالي.\n(^١٠) أبو بكر، ابن أخت غزال.\n(^١١) ابن سعيد بن أبي زنبر الزنبري، أبو عثمان المدني، توفي في حدود سنة (٢٢٠ هـ).\nقال ابن معين: \"ما كان عندي بثقة\"، وضعفه ابن المديني، وأبو زرعة، وأبو حاتم الرازيان، والدارقطني، وقال الإمام أحمد: \"أخاف أن يكون الزنبري قد خلط على نفسه\"، وقال الساجي: \"عنده مناكير\"، وذكره ابن حبان في المجروحين وقال: \"يروي عن مالك أشياء مقلوبة. . . لا تحل كتابة حديثه إلا على جهة الاعتبار\"، وذكره أبو نعيم الأصبهاني في الضعفاء وقال: \"يروي عن مالك بالمناكير، كثير الوهم\"، وقال الخليلي: \"يكثر عن مالك، ولا يحتج به\"، وقال الخطيب البغدادي: \"في أحاديثه نكرة\".\nوقال الذهبي: \"ما سعيد بالقوي\"، وقال الحافظ ابن حجر: \"صدوق، له مناكير عن =\n⦗٤٦٦⦘ = مالك، ويقال اختلط عليه بعض حديثه، وكذبه عبد الله بن نافع في دعواه أنه سمع من لفظ مالك\".\nوالظاهر أنه ممن لا يحتج به منفردًا، والله أعلم، وقد تابعه جويرية بن أسماء هنا.\nانظر: أبو زرعة وجهوده (٢/ ٣٤٢)، الجرح والتعديل لابن أبي حاتم (٤/ ١٨)، المجروحين لابن حبان (١/ ٣٢٥)، الضعفاء لأبي نعيم الأصبهاني (ص: ٨٧)، تاريخ بغداد للخطيب (٩/ ٨١)، تهذيب الكمال (١٠/ ٤١٧)، ميزان الاعتدال للذهبي (٢/ ١٣٤) تهذيب التهذيب (٤/ ٢٢) والتقريب لابن حجر (٢٢٩٨).\nوعبارة \"حدثنا سعيد بن داود\" سقط من (ك).\n(^١٢) الأَسْوَاني: بفتح الألف، وسكون السين المهملة، وفي آخرها النون، نسبة إلى أسوان وهي بلدة بصعيد مصر، ولم أجد له ترجمة في المصادر التي وقفت عليها.\nانظر: الأنساب للسمعاني (١/ ٢٦٠).\n(^١٣) لأبي أويس من الأبناء: إسماعيل وعبد الحميد، فالأول متكلمٌ فيه، والآخر ضعفه النسائي فقط، وانظر: ح (٥٤)، ولم يتبيَّن لي أيهما المراد في الإسناد.\n(^١٤) عبد الله بن عبد الله بن أويس، أبو أويس الأصبحي المدني.\n(^١٥) سعد بن عبيد الزهري المدني، مولى عبد الرحمن بن أزهر.\n(^١٦) أي: أتمها. شرح النووي على صحيح مسلم (٢/ ١٨٦).\n(^١٧) في (ك): \"لأجبت\".\n(^١٨) أخرجه البخارى في صحيحه -كتاب أحاديث الأنبياء -باب قوله الله تعالى: ﴿لَقَدْ كَانَ في يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾ (الفتح ٦/ ٤٨١ ح ٣٣٨٧).\nوأخرجه مسلم في كتاب الإيمان -باب زيادة طمأنينة القلب بتظاهر الأدلة (١/ ١٣٣ ح ٢٣٨) كلاهما عن عبد الله بن محمد بن أسماء عن جويرية به.\nوأخرجه مسلم أيضًا عن عبد بن حميد عن يعقوب بن إبراهيم عن أبي أويس به.\nفائدة الاستخراج:\nلم يذكر مسلم سوى طرفًا من متن الحديث وأحال بالباقي على ما قبله، وميَّز المصنِّف اللفظ المحال عليه.","vol":"1","page":463},{"text":"<span data-type='title' id=toc-115>بَابُ (^١) بَيَانِ المَسَأْلةِ المَكْروهَةِ التي لا يَجُوُز السُّؤَالُ عَنْهَا وَعَنْ رَدِّ جَوَابِهَا، [وَالدَّلِيلُ عَلَي إيْجَابِ ترك التَّفَكُّر فِيْهَا، وَأَنَّها مِن سُؤَالِ الشَّيْطَانِ، وَمَا يَجِبُ أَنْ يَقُولَ المَسْؤُولُ عَنْهَا، أَوْ مَنْ يَجِدُهَا في نَفْسِهِ]</span> (^٢)\n_________\n(^١) كلمة \"باب\" ليست في (ك)، وفي (م) عليها ضربٌ بالقلم.\n(^٢) ما بين المعقوفتين من (ك).","vol":"1","page":468},{"text":"٣٠١ - حدثنا أحمد بن يوسف [السلمي] (^١)، حدثنا النَّضْر بن محمد (^٢)، حدثنا عكرمَةُ بن عمَّار (^٣)، حدثنا يحيى بن أبي كثير (^٤)، حدثنا أبو سلمة (^٥)، عن أبي هُرَيرةَ قال (^٦): قالَ لي رسول الله ﷺ: \"لا يزالون يسألونك يا أبا هُريرة حتى يقولون (^٧): هذا الله\n⦗٤٦٩⦘[خلقنا] (^٨)؛ فَمَنْ خَلَقَ الله؟ \".\nقال: فبينا أنا في المسجد إذ جاءني ناسٌ من الأعرابِ فَقالوا: يا أبا هُريرة هذا الله، فَمَنْ خَلَقَ الله؟ (^٩) قال: فأخذَ حصىً بكفِّه فَرماهم، ثمَّ قال: قوموا، قومُوا، صَدق خليلي ﷺ (^١٠).\n_________\n(^١) ما بين المعقوفتين من (ك).\n(^٢) ابن موسى الجُرَشي، أبو محمد اليمامي.\n(^٣) العجلي، أبو عمار اليمامي، ثقة، تُكُلِّم في حديثه عن ابن أبي كثير كما سبق في ح (٧١)، وقد توبع متابعة قاصرة، كما سيأتي في التخريج.\n(^٤) الطائي مولاهم، أبو نصر اليمامي.\n(^٥) ابن عبد الرحمن بن عوف الزهري.\n(^٦) سقطت من (ك) كلمة \"قال\".\n(^٧) كذا في الأصل وعليها ضبة، وفي (م) و(ك): \"يقولوا\" وهي كذلك في صحيح مسلم.\nقال النووي: \"هكذا هو في بعض الأصول \"يقولوا\" بغير نون، وفي بعضها \"يقولون\" بالنون وكلاهما صحيح، وإثبات النون مع الناصب لغة قليلة ذكرها جماعة من محققي =\n⦗٤٦٩⦘ = النحويين، وجاءت متكررة في الأحاديث الصحيحة\". شرح صحيح مسلم (٢/ ١٥٧).\nوفي (م) أيضًا بعد قوله: \"يقولوا\" زيادة عبارة هي: \"لا إله إلا الله\".\n(^٨) ما بين المعقوفتين من (ك).\n(^٩) ما بين النجمين ساقط من (م)، لعله بسبب انتقال بصر الناسخ.\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١٢١ ح ٢١٥) عن عبد الله بن الرومي، عن النضر بن محمد، عن عكرمة به.\nوأخرجه أبو داود في سننه -كتاب السنة -باب في الجهمية (٤/ ٢٣١ ح ٤٧٢٢)، وابن أبي عاصم في \"السنة\" (١/ ٢٩٤) كلاهما من طريق محمد بن إسحاق عن عتبة بن مسلم عن أبي سلمة به. فائدة الاستخراج:\nبيَّنت رواية المصنِّف يحيى بن أبي كثير الذي جاء عند مسلم مهملًا.","vol":"1","page":468},{"text":"٣٠٢ - حَدثَنا حمدان بن علي (^١)، وَأبو شُعيب صالح بن حَكيم البصريُّ (^٢) قالا:\n⦗٤٧٠⦘ حدثنا مُعلَّى بن أسد (^٣)، حدثنا وُهَيب (^٤)، ح\nوحَدثنا الصَغانيُّ، حدثنا زهير بن حرب (^٥)، حدثنا إسماعيل (^٦) قالا جميعًا: عن أيوبَ (^٧)، عن محمد بن سيرين، عن أبي هريرةَ عن النَّبِيِّ ﷺ قال: \"لا يزالُ النّاس يسألون عن العلمِ حتَّى يقولوا: هذا الله خلقنا، فَمن خَلقَ الله؟ \".\nقال: فبينما أبو هُريرةَ ذاتَ يومِ آخِذٌ بيد رجلٍ وهو يقول: صدق الله ورسوله! صَدق الله ورسوله! قال أبو هُريرةَ: لقد (^٨) سأَلَني\n⦗٤٧١⦘ عنها رجلان، وهَذا الثَّالث\" (^٩). هذا لفظُ المعلَّى.\n_________\n(^١) هو: محمد بن علي بن عبد الله بن مهران الوراق البغدادي، وحمدان لقبه.\n(^٢) في (ك) بتقديم ذكر أبي شعيب على حمدان بن علي، وأبو شعيب هذا لم أجد له ترجمة سوى ما ذكره ابن زَبْر في وفيات سنة (٢٦٦ هـ)، وفي الجرح والتعديل لابن أبي حاتم قال: \"صالح بن حكيم أبو سعيد البصري التمار، نزيل سامراء، روى عن =\n⦗٤٧٠⦘ = مسلم بن إبراهيم، كتبت مع أبي عنه بسامراء\".\nفلعله هو، وقد كناه أبا سعيد، وترجم له الخطيب في التاريخ تبعًا لابن أبي حاتم ولم يزد عليه شيئًا، وذكره المزي في تلاميذ معلى بن أسد، وقد تابعه حمدان الوراق وهو ثقة، فالحمد لله.\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٣٩٩)، تاريخ مولد العلماء ووفياتهم لابن زَبْر (٢/ ٥٨٣)، تاريخ بغداد للخطيب (٩/ ٣١٧)، تهذيب الكمال للمزي (٢٨/ ٢٨٣).\n(^٣) العَمِّي -بفتح المهملة، وتشديد الميم-، أبو الهيثم البصري. التقريب (٦٨٠٢).\n(^٤) ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٥) ابن شداد الحَرَشي، أبو خيثمة النَّسَائي، نزيل بغداد.\n(^٦) ابن إبراهيم بن مِقْسَم الأسدي مولاهم البصري، المعروف بابن عُلَيَّة، بيَّنه مسلمٌ في روايته.\n(^٧) ابن أبي تميمة كيسان السَّختياني، أبو بكر البصري.\n(^٨) في (ك): \"فقد\".\n(^٩) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان ومن يقوله من وجدها (١/ ١٢٠ - ١٢١ ح ٢١٥) من طريق عبد الصمد بن عبد الوارث عن أبيه عن أيوب به.\nوأخرجه أيضًا عن زهير بن حرب ويعقوب الدورقي كلاهما عن ابن عُليَّة عن أيوب به.\nفائدة الاستخراج:\nقال مسلم عقب الإسناد الأخير: \"قال أبو هريرة: \"لا يزال الناس\" بمثل حديث عبد الوارث، غير أنه لم يذكر النبي ﷺ في الإسناد، ولكن قال في آخر الحديث: صدق الله ورسوله\"، ورواية المصنِّف له مرفوعًا من فوائد الاستخراج.","vol":"1","page":469},{"text":"٣٠٣ - حدثنا عليَّ بن حرب، والحسن بن علي بن عفَّان قالا: حدثنا حُسَين الجُعفيُّ (^١)، عن زائدةَ (^٢)، عن المختار بن فُلْفُل (^٣) عن أنس بن\n⦗٤٧٢⦘ مالك قال: قال رسول الله (^٤): \"إنّ الله ﵎ يقولُ: لا تزالُ أمَّتُك يسألون حتَّى يقولوا: هذا الله خلقَ كلَّ شيءٍ، فَمَن خَلَقَ الله؟ \" (^٥).\n_________\n(^١) حسين بن علي بن الوليد الجُعْفي مولاهم الكوفي المقرئ.\n(^٢) ابن قُدامة الثقفي، أبو الصلت الكوفي.\n(^٣) القرشي المخزومي الكوفي، مولى آل عمرو بن حُرَيث.\nوثقه ابن معين، والإمام أحمد، وابن عمار الموصلي، والعجلي، وأبو داود، ويعقوب بن سفيان الفسوي وغيرهم. وذكره ابن حبان في الثقات وقال: \"كان يخطئ كثيرًا\".\nووثقه الذهبي في الكاشف، وقال الحافظ ابن حجر: \"تكلَّم فيه السليماني فعدَّه في رواة المناكير عن أنس\"، وقال في التقريب: \"صدوقٌ، له أوهام\".\nوقد تابعه على حديثه هذا أبو طُوالة عبد الله بن عبد الرحمن الأنصاري عند البخاري كما سيأتي. =\n⦗٤٧٢⦘ = انظر: الثقات للعجلي (٢/ ٢٦٧)، المعرفة والتاريخ ليعقوب بن سفيان (٣/ ١٥١)، الجرح والتعديل لابن أبي حاتم (٨/ ٣١٠)، الثقات لابن حبان (٥/ ٤٢٩)، تهذيب الكمال للمزي (٢٧/ ٣١٩)، الكاشف للذهبي (٢/ ٢٤٨)، تهذيب التهذيب لابن حجر (١٠/ ٦٢)، التقريب (٦٥٢٤).\n(^٤) في (ك): \"النبي\" بدل \"رسول الله\" وكتب فوق عبارة الأصل: \"النبي\" بخط مغاير.\n(^٥) أخرجه البخاري في صحيحه -كتاب الاعتصام- باب ما يكره من كثرة السؤال، ومن تكلَّف ما لا يعنيه … (الفتح ١٣/ ٢٧٩ ح ٧٢٩٦) من طريق أبي طُوالة عبد الله بن عبد الرحمن الأنصاري عن أنس بن مالك به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١٢١ - ١٢٢ ح ٢١٧) عن أبي بكر بن أبي شيبة عن حسين الجعفي به، وأخرجه أيضًا عن إسحاق بن إبراهيم عن جرير عن زائدة به، ومن طريق محمد بن فضيل عن المختار بن فلفل به.\nفائدة الاستخراج:\nأحال مسلم لفظ حديث حسين الجعفي ولم يذكره، وقد ميَّزه المصنِّف.","vol":"1","page":471},{"text":"٣٠٤ - حَدثَنا محمَّد بن الجُنيد الدقَّاق (^١)، ومحمَّد بن يحيى قالا: حدثنا يعقوبُ بن إبراهيم بن سعد، حدثنا ابنُ أخي ابنِ شهابٍ (^٢)، عن\n⦗٤٧٣⦘ عمِّه (^٣) قال: أَخْبَرَني عروة بن الزبير أنَّ أبا هُريرةَ قال: قَال رسولُ الله ﷺ: \"يأتي الشَّيطانُ أحدَكم فيقول: مَن خلق كذا وكذا؟ حتى يقولَ له: مَن خَلَقَ ربَّك؟ فإذا بلغ ذلك فليَسْتَعِذْ بِاللهِ وَلِيَنْتهِ\" (^٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق، أبو جعفر البغدادي.\n(^٢) محمد بن عبد الله بن مسلم الزهري، أبو عبد الله المدني، أنكرت عليه أحاديث عن عمه، وقد بيَّنها محمد بن يحيى الذهلي، وليست هذه منها، وقد تابعه في هذا =\n⦗٤٧٣⦘ = الحديث عقيل كما سيأتي في التخريج، وانظر: ح (٢٣٩).\n(^٣) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٤) أخرجه البخاري في صحيحه -كتاب بدء الخلق -باب صفة إبليس وجنوده (الفتح ٦/ ٣٨٧ ح ٣٢٧٦).\nوأخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١٢٠ ح ٢١٤) كلاهما من طريق الليث عن عُقَيل عن الزهري به.\nوأخرجه مسلم أيضًا -في الموضع السابق- عن زهير بن حرب وعبد بن حميد كلاهما عن يعقوب بن إبراهيم بن سعد به.","vol":"1","page":472},{"text":"٣٠٥ - حدثنا أبو إسماعيل التِّرمذيُّ (^١)، حدثنا الحميديُّ (^٢)، حدثنا سفيان (^٣)، حدثنا هشام بن عروة، عن أبيهِ، عن أبي هُريرةَ قال: قال رسول الله ﷺ: \"لا يَزالُ النَّاسُ يسألون حتى يقولوا (^٤): هَذا الله خلق كُلَّ\n⦗٤٧٤⦘ شَيءٍ، فَمَنْ خَلَقَ الله؟ قال: فإذا وَجَدَ أحدُكم ذلك فليقل: آمَنَّا باللهِ\" (^٥).\nقالوا لسفيانَ: هُوَ عن أبي هُريرةَ؟ قال: نَعَم، لا شكَّ [فيه] (^٦).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلَمي، وفي (م): \"الزهري\" بدل \"الترمذي\" ولعله سبق قلم.\n(^٢) عبد الله بن الزبير القرشي الأسدي، أبو بكر المكي، والحديث في مسنده (٢/ ٤٨٨)، وفيه: \"يتساءلون\" بدل \"يسألون\"، ومسنده المطبوع برواية بشر بن موسى عنه.\n(^٣) هو ابن عيينة، وهو من أجل شيوخ الحميدي.\n(^٤) في (ك): \"يقولون\"، وكذا في مسند الحميدي، وانظر ما سبق في: ح (٣٠١).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١١٩ ح ٢١٢) عن هارون بن معروف، ومحمد بن عباد كلاهما عن سفيان بن عيينة عن هشام بن عروة به. وأخرجه أيضًا (١/ ١٢٠ ح ٢١٣) من طريق أبي سعيد المؤدب عن هشام بن عروة به، وفيه: \"آمنا بالله ورسله\".\nفائدة الاستخراج:\nبيَّنت رواية المصنِّف هشام بن عروة، وجاء عند مسلم مهملًا.\n(^٦) ما بين المعقوفتين من (م) و(ك).","vol":"1","page":473},{"text":"٣٠٦ - حَدثنا الصَّائغ (^١) بمكَّة، حدثنا كثير بن هشام (^٢)، ح\nوَحدثنا هلال بن العلاء (^٣)، حدثنا فِهْرُ بن بشر السُّلَميُّ (^٤)، كلاهما عن جَعفر بن بُرْقَان (^٥)، حدثنا\n⦗٤٧٥⦘ يزيد بن الأصم (^٦) قال: سمعتُ أبا هُريرةَ يقولُ: قال رسول الله ﷺ: \"ليسألَنَّكم النّاسُ حتى يقولوا: إنَّ الله خَلَقَ كُلَّ شيءٍ؛ فَمَنْ خَلَقَهُ؟ \" (^٧).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٢) الكِلابي، أبو سهل الرَّقِّي، نزيل بغداد.\n(^٣) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٤) ذكره ابن حبان في الثقات -ووقع فيه \"بشير\" بدل \"بشر\"-، وقال ابن القطان: \"لا يعرف\"، وقد تابعه كثير بن هشام وهو ثقة، فالحمد لله.\nانظر: الثقات لابن حبان (٩/ ١٢)، لسان الميزان (٤/ ٤٥٥).\n(^٥) بُرْقَان -بضم الموحدة، وسكون الراء، بعدها قاف- الكلابي، مولاهم أبو عبد الله الرَّقِّي.\n⦗٤٧٥⦘ = ثقة وخاصة في يزيد بن الأصم وميمون بن مهران، وتكلَّم ابن معين، والإمام أحمد، وابن نمير، والنسائي وغيرهم في حديثه عن الزهري، وهذا ليس منه.\nقال الحافظ ابن حجر: \"صدوق، يهم في حديث الزهري\".\nانظر: تاريخ الدوري (٢/ ٨٤)، تاريخ الدارمي (ص: ٤٤ و٨٥)، العلل رواية عبد الله (٣/ ١٠٣)، الثقات للعجلي (١/ ٢٦٨)، الضعفاء للعقيلي (١/ ١٨٤)، الجرح والتعديل لابن أبي حاتم (٢/ ٤٧٤)، الكامل لابن عدي (٢/ ٥٦٣)، سؤالات البرقاني للدارقطني (ص: ٢١ رقم ٨١)، تهذيب الكمال للمزي (٥/ ١١)، التقريب (٩٣٢)، الثقات الذين ضعفوا في بعض شيوخهم للدكتور صالح الرفاعي (ص: ٢٠٧).\n(^٦) والأصم لقب لوالده، واسمه: عمرو بن عبيد بن معاوية البكائي، أبو عوف الكوفي، نزيل الرَّقَّة.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب بيان الوسوسة في الإيمان وما يقوله من وجدها (١/ ١٢١ ح ٢١٦) عن محمد بن حاتم عن كثير بن هشام به.\nوأخرجه الإمام أحمد في المسند (٢/ ٥٣٩) عن كثير بن هشام به.\nوعلى هامش (ك) النص التالي: \"بلغ علي بن محمد المهراني قراءة علي سيدنا قاضي القضاة أيده الله تعالى في الثاني\".","vol":"1","page":474},{"text":"<span data-type='title' id=toc-116>بَابُ (^١) بَيَانِ ثوَابِ حَسَنَةٍ يَعْمَلُها المسْلِمُ الذي قَدْ حَسُنَ إِسْلَامُهُ، وَثَوَاب الَّذِي هَمَّ بِهَا وَلَمْ يَعْملْها، وَثَوَابُ [مَنْ] (^٢) تَرَكَ السَّيِّئَةِ التي يَهُمُّ بِهَا فَلَمْ يَعْملْهَا مِنْ خَشْيَةِ الله، وَأنَّ الإِثْمَ سَاقِطٌ مَنْ الذي (^٣) يَهُمُّ بِالسَّيِّئَةِ حَتى يَعْمَلَهَا</span>\n_________\n(^١) كلمة \"باب\" ليست في (ك)، وضُرِب عليها بالقلم في (م).\n(^٢) ما بين المعقوفتين من (ك).\n(^٣) في (ك): \"عنه عن الذي\" ولعله سبق قلم.","vol":"1","page":476},{"text":"٣٠٧ - حدثنا الصَّغاني، حدثنا ابن أبي مريم (^١)، أخبرنا أبو غسَّان (^٢)، وَالدَّرَاوَرْدِي (^٣)، ح (^٤)\nوحَدثنا الصَّغاني، حدثنا هيثمُ بن خارجة (^٥)، حدثنا حَفص بن ميسَرة (^٦) ح\n⦗٤٧٧⦘ وحدثنا الِبرْتي (^٧)، حدثنا القَعْنَبيُّ (^٨)، حدثنا عبد العزيز الدَّرَاوَرْدِيُّ، ح\nوحَدثنا محمّد بن يحيى، حدثنا إبراهيم بن حمزة (^٩)، حدثنا عبد العزيز بن أبي حازم (^١٠)، كلُّهُم قالوا: عن العلاء (^١١)، عن أبيهِ، عن\n⦗٤٧٨⦘ أبي هُريرةَ أنَّ رسول الله ﷺ قال: \"قَال الله: إذا هَمَّ عبدي بحسنةٍ فلم يعملها كتبتُها له حسنةً، فإذا عَمِلَها فهي عَشرُ حَسَنَاتٍ إلى سَبْعِ مائةِ ضِعْفٍ، وإذَا هَمَّ عَبْدي بِسَيِّئَةٍ فلم يَعْمَلْهَا لم أَكْتُبْها عليهِ، وَإنْ عَمِلَها كتبتُها عليْهِ سَيِّئةً واحدةً\" (^١٢).\nإبراهيمُ بن حمزةَ وَحفصٌ قالا في حديثهما: قال الله (^١٣).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) محمد بن مطرِّف بن داود الليثي المدني.\n(^٣) عبد العزيز بن محمد بن عبيد المدنِي.\n(^٤) في (ك) هذا الإسناد متأخر في الترتيب عن الذي بعده.\n(^٥) الخراساني، أبو أحمد، نزيل بغداد، ووقع في (م): \"هاشم\" بدل \"هيثم\"، وضُرِب عليه بالقلم وفيه تخريجٌ إلى الهامش، وما بالهامش غير واضح. وفي (ك) \"الهيثم\" بأل التعريف، وفيه أيضًا زيادة \"عن العلاء\" بعد قوله: \"حدثنا حفص بن ميسرة\".\n(^٦) العُقَيلي، أبو عمر الصنعاني، نزيل عسقلان، توفي سنة (١٨١ هـ).\nوثقه سعيد بن منصور، وابن معين، والإمام أحمد، وقال أبو زرعة: \"لا بأس به\"، وقال =\n⦗٤٧٧⦘ = أبو حاتم: \"صالح الحديث، وقال مرة: \"يكتب حديثه ومحله الصدق وفي حديثه بعض الأوهام\"، ووثقه يعقوب بن سفيان، وذكره ابن حبان في الثقات.\nوقال أبو داود: \"يضعَّف في السماع\"، وقال الساجي: \"في حديثه ضعفٌ\"، وقال الأزدي: \"روى عن العلاء مناكير، يتكلَّمون فيه\".\nوتعقبه الذهبي قائلًا: \"بل احتج به أصحاب الصحاح، فلا يلتفت إلى قول الأزدي\".\nووثقه في السير، وفي معرفة الرواة المتكلم فيهم بما لا يوجب الرد وغيرهما.\nوقال الحافظ ابن حجر: \"ثقة، ربما وهم\".\nانظر: تاريخ الدوري (٢/ ١٢٢)، تاريخ الدارمي (ص: ٩٧)، الجرح والتعديل لابن أبي حاتم (٣/ ١٨٧)، الثقات لابن حبان (٦/ ٢٠٠)، تهذيب الكمال للمزي (٧/ ٧٣)، ميزان الاعتدال (١/ ٥٦٨)، وسير أعلام النبلاء (٨/ ٢٣١)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ٩١)، تهذيب التهذيب (٢/ ٣٧٦)، والتقريب لابن حجر (١٤٣٣)، تهذيب تاريخ دمشق لابن بدران (٤/ ٣٨٩).\n(^٧) في (ك) على الباء نقطتان من تحت، فقرئت: \"اليزني\"، والصواب ما أثبتُّ، وهو: أحمد ابن محمد بن عيسى بن الأزهر البغدادي، أبو العباس القاضي.\n(^٨) عبد الله بن مسلمة بن قعنب الحارثي، أبو عبد الرحمن البصري.\n(^٩) ابن محمد بن حمزة بن مصعب الزبيري المدني.\n(^١٠) واسم أبي حازم: سلمة بن دينار المخزومي مولاهم المدني.\n(^١١) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^١٢) أخرجه مسلم في كتاب الإيمان -باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب (١/ ١١٧ ح ٢٠٤) من طرقٍ عن إسماعيل بن جعفر عن العلاء بن عبد الرحمن به.\n(^١٣) في (ك): \"قال إبراهيم بن حمزة وحفص في حديثهما … \".","vol":"1","page":476},{"text":"٣٠٨ - حَدثَنا أحمد بن يوسف السُّلَميُّ، حدثنا عبد الرزاق بن همام الحميريُّ (^١)، أخبرنا مَعْمَر، عن همام بن مُنَبِّه قال: هذا ما حَدثنا أبو هُريرةَ قال: قالَ رسولُ الله ﷺ: \"قال الله: إذا تَحَدَّث عَبدي بأن يعملَ حَسنةً فأنا أَكْتُبُهَا له حسنةً ما لم يعملها، فإذا عَمِلَها (^٢) فأنا أكتبها له بعشر أمثالها، وإذا تحدَّثَ عَبدي بأن يعملَ سَيِّئةً فأنا أغفرها ما لم يَعملها، فإذا عمِلها فَأنا أكتبها بمثلها (^٣) \".\n⦗٤٧٩⦘ وقال رسول الله (^٤) ﷺ: \"إذا حَسَّنَ (^٥) أحدُكم إسلامَهُ فكلُّ حسنةٍ يعملُها تُكْتَبُ بعشر (^٦) أمثالها إلى سبعمائة ضِعْفٍ، وكل سيِّئةٍ يعملُها تُكْتَبُ له بمثلها حتى يلقى الله [﷿] (^٧) \".\nوقال رسول الله ﷺ: \"قالتِ الملائكةُ: يا ربِّ، ذاكَ عبدُك يُريد أن يعملَ سيِّئةً -وهو أبصرُ به- قال (^٨): ارقبوه فإن عمِلَها فاكتبوها له بمثلها، وإنْ تركها فاكْتبوها له حسنةً، إنَّما تركها مِنْ جَرَّايَ (^٩) \" (^١٠).\n_________\n(^١) في (ك) \"عبد الرزاق\" فقط، وفي (م) ضُرِب على عبارة \"ابن هَمام الحميري\"، والحديث في مصنَّفه (١١/ ٢٨٧) مختصرًا، بنحو اللفظ السابق.\n(^٢) كلمة \"فإذا عملها\" سقطت من (م).\n(^٣) في (م) \"بمثله\".\n(^٤) هكذا هو عند مسلم أيضًا، والظاهر أن هذا وما بعده موصولٌ بالإسناد السابق.\n(^٥) ورواية البخارى ومسلم: \"أحسن\".\n(^٦) في (ك): \"عشر\" بدون حرف الجر.\n(^٧) ما بين المعقوفتين من (ك).\n(^٨) في (ك): \"فقال\".\n(^٩) أو: جَرَّائي، قال النووي: \"هو بفتح الجيم وتشديد الراء، وبالمد والقصر، لغتان، معناه: من أجلي\". شرح صحيح مسلم (٢/ ١٤٨).\n(^١٠) أخرجه البخارى في صحيحه -كتاب الإيمان- باب حسن إسلام المرء (الفتح (١/ ١٢٤ ح ٤٢) عن إسحاق بن منصور، عن عبد الرزاق واقتصر فيه على جملة: \"إذا أحسن أحدكم إسلامه … \"، وبهذا يتَّضح أن هذه الجملة -عند المصنِّف- موصولة بإسناد الحديث نفسه.\nوأخرجه مسلم في كتاب الإيمان -باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب (١/ ١١٧ - ١١٨ ح ٢٠٥) عن محمد بن رافع عن عبد الرزاق به.\nفائدة الاستخراج:\nنسب المصنِّف عبد الرزاق، وهو عند مسلم مهمل.","vol":"1","page":478},{"text":"٣٠٩ - حدثَنا أبو أميَّة، حدثنا عبد الله بن بكر السَّهميُّ (^١)، عن هشام بن حسَّان (^٢)، عن محمَّد بن سيرين، عن أبي هُريرةَ قال: قال النبي ﷺ: \"مَن همَّ بحسنةٍ فلم يعملها كُتِبَتْ له حسنةٌ، فإن عملها كُتِبَتْ له بعشر (*أمثالها*) إلى سبعمائة، وَمَنْ همَّ بِسَيِّئةٍ فلم يعملها لم تُكْتَبْ عليْهِ، فإن عَمِلَهَا كُتِبَتْ سَيِّئَةً واحدةً\" (^٣).\n_________\n(^١) السَّهْمي: بفتح السين المهملة، وسكون الهاء، وفي آخرها الميم، نسبة إلى سهم، وهما سهمان: سهم جمح، وسهم باهلة، والمذكور هنا منسوب إلى سهم الباهلي، وهو: عبد الله بن بكر بن حبيب السَّهْمي الباهلى، أبو وهب البصري. الأنساب للسمعاني (٧/ ٢٠٠).\nووقع في (م) خطأً: \"عبد الرحمن\" بدل \"عبد الله\".\n(^٢) الأزدي الفُرْدُوسي، أبو عبد الله البصري.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب (١/ ١١٨ ح ٢٠٦) من طريق أبي خالد الأحمر عن هشام بن حسان به.\nوأخرجه الإمام أحمد في المسند (٢/ ٢٣٤) عن محمد بن جعفر عن هشام بن حسان به.\nوللشيخين طريق أخرى غير التي أوردها المصنِّف، وهي طريق أبي الزناد عن الأعرج عن أبي هريرة، أخرجها البخاري في صحيحه -كتاب التوحيد- باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ (الفتح ١٣/ ٤٧٣/ ح ٧٥٠١)، ومسلم في كتاب الإيمان -باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب (١/ ١١٧ ح ٢٠٣).\nفائدة الاستخراج:\n١ - نسب المصنِّف: هشام بن حسان، وجاء عند مسلم مهملًا. =\n⦗٤٨١⦘ = ٢ - آخر الحديث عند مسلم: \"كتبت سيئة\" بدون تمييز، ورواية المصنِّف ميَّزتها بأنها واحدة.","vol":"1","page":480},{"text":"٣١٠ - حَدثنا محمد بن إسحاق الصَّغاني، حدثنا عفَّان بن مُسْلم، حدثنا جَعْفَر بن سُلَيمان (^١)، حدثنا الجعد\n⦗٤٨٢⦘ أبو عثمان (^٢)، عن أبي رجاء العُطَارديُّ (^٣)، عن ابن عَبَّاس عن رسول الله ﷺ فيما يَروي عَن ربِّه قالَ: \"إنّ رَبَّكم رحيمٌ، مَن همَّ بحسنةٍ فلم يَعمَلها كُتِبَتْ له حَسَنَةٌ، فإن عمِلها كُتِبَتْ عشرًا إلى سبعمائةِ ضِعْفٍ إلى أضعافٍ كثيرةٍ، وَمَن همَّ بِسَيِّئَةٍ فلم يَعْمَلْهَا كُتِبَتْ له حَسَنَةٌ، فإن عَمِلَها كُتِبَتْ له وَاحدةً أو يَمْحُوْهَا الله، ولا يهلك على الله إلا هالكٌ\" (^٤).\n_________\n(^١) الضُّبَعي، أبو سليمان البصري، توفي سنة (١٧٨ هـ).\nوثقه ابن سعد، وابن معين، وابن المديني، والإمام أحمد، والعجلي، والجوزجاني، وابن حبان، وابن شاهين، وغيرهم.\nوتكلَّم فيه بعض هؤلاء وآخرون لمنكير رواها عن ثابت البناني وغيره، وأنه كان يخالف في بعض حديثه، ولأنه كان يتشيَّع، وهو الذي أدخل عبد الرزاق الصنعاني في التشيُّع.\nوتفرَّد ابن عمار الموصلي وحده بقوله فيه: \"ضعيف\".\nقال البزار: \"لم نسمع أحدًا يطعن عليه في الحديث، ولا في خطأ فيه، إنما ذكرت عنه شيعيته، وأما حديثه فمستقيم\"، وقد دافع عنه ابن عدي أيضًا فقال: \"والذي ذكر فيه من التشيُّع، والروايات التي رواها التي يستدل بها على أنه شيعي، وقد روى أحاديث في فضائل الشيخين أيضًا كما ذكرت بعضها، وأحاديثه ليست بالمنكرة، وما كان منها منكرًا فلعل البلاء فيه من الراوي عنه، وهو عندي ممن يجب أن يقبل حديثه\"، وكذا ذكره ابن شاهين في \"ذكر من اختلف فيه العلماء والنقاد\" وقال: \"والخلاف فيه لعلة المذهب، وما رأيت من طعن في حديثه إلا ابن عمار الموصلي\" (بتصرف من الكتاب المذكور).\nوقال الذهبي: \"هو صدوق في نفسه، وينفرد بأحاديث عُدَّت مما ينكر، واختلف في الاحتجاج بها\"، وقال في الكاشف: \"ثقة، فيه شيءٌ مع كثرة علومه\".\nوقال ابن حجر: \"صدوق، زاهد، لكنه كان يتشيَّع\". =\n⦗٤٨٢⦘ = ومع هذا فقد تابعه عبد الوارث بن سعيد عند الشيخين كما سيأتي في التخريج.\nانظر: طبقات ابن سعد (٧/ ٢٨٨)، تاريخ الدوري (٢/ ٨٦)، أحوال الرجال للجوزجاني (ص: ١٨٤)، الثقات للعجلي (١/ ٢٦٩)، الضعفاء للعقيلي (١/ ١٨٨)، الجرح والتعديل لابن أبي حاتم (٢/ ٤٨١)، الثقات لابن حبان (٦/ ١٤٠)، الكامل لابن عدي (٢/ ٥٦٧)، الثقات لابن شاهين (ص: ٨٧)، وذكر من اختلف العلماء فيه لابن شاهين أيضًا (ص: ٧٨)، تهذيب الكمال للمزى (٥/ ٤٣)، ميزان الاعتدال (١/ ٤٠٨) والكاشف للذهبي (١/ ٢٩٤)، تهذيب التهذيب لابن حجر (٢/ ٨٥) والتقريب (٩٤٢).\n(^٢) اليشكري الصيرفي البصري، ويعرف بصاحب الحُلِيِّ، واسم أبيه: دينار، ويقال: عثمان.\n(^٣) عمران بن مِلْحَان -بكسر الميم، وسكون اللام، بعدها مهملة- البصري. التقريب (٥١٧١).\n(^٤) أخرجه البخارى في صحيحه -كتاب الرقاق- باب من هم بحسنة أو بسيئة (الفتح ١١/ ٣٣١ ح ٦٤٩١).\nوأخرجه مسلم في كتاب الإيمان -باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة =\n⦗٤٨٣⦘ = لم تكتب (١/ ١١٨ ح ٢٠٧) كلاهما من طريق عبد الوارث بن سعيد عن الجعد به.\nوأخرجه الإمام أحمد في المسند (١/ ٢٧٩) عن عفان بن مسلم، عن جعفر بن سليمان به.\nفائدة الاستخراج:\n١ - قوله: \"إن ربَّكم رحيمُ\" ليس عند مسلم.\n٢ - وأخرجه مسلم أيضًا (ح ٢٠٨) عن يحيى بن يحيى، عن جعفر بن سليمان، عن الجعد به، ولم يسق متنه كاملًا، وميَّز المصنِّف متنه حيث ساقه من طريق جعفر بن سليمان، وهذا من فوائد الاستخراج.\nوأخرجه الإمام أحمد في المسند (١/ ٢٧٩) عن عفان بن مسلم، عن جعفر بن سليمان به.","vol":"1","page":481},{"text":"<span data-type='title' id=toc-117>بَابُ (^١) بَيَانِ الأَعمَالِ المَكْرُوهَةِ التِي إِذَا اجْتَنَبَهَا المُؤْمِنُ وَالمَحْمُودَةِ التِي مَنْ يَسْتَعْمِلُهَا دَخَلَ الجَنَّةَ بِغَيْرِ حِسَابٍ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ك)، وفي (م) عليها ضربٌ بالقلم.","vol":"1","page":484},{"text":"٣١١ - حدثنا أبو يحيى بن أبي مَسَرَّة (^١)، حدثنا سعيد بن منصور، حدثنا هُشَيم (^٢)، أخبرنا حُصَين بن عبد الرحمن (^٣) قال: كنتُ عندَ سعيد بن جُبَير فقال: أَيُّكم رأى الكوكبَ الذي انقَضَّ (^٤) البارحةَ؟ قال: قلتُ: أنا، ثمَّ قلتُ: أما إنيِّ لم أكن في صلاة ولكنِّي لُدِغْتُ. قال: فَما صَنَعْتَ؟ فَأَخْبَرْتُهُ (^٥)، فقال: حَدثنا ابن (^٦) عبَّاس عن النبيِّ ﷺ قال: \"عُرِضَتْ عَلَيَّ\n⦗٤٨٥⦘ الأُمَمُ فرأيتُ النَّبِيَّ مَعَهُ الرَّهْطُ، والنَّبيَّ مَعَهُ الرَّجل، والنَّبيَّ مَعَه الرَّجلانِ، والنَّبيَّ لَيْسَ مَعَهُ أَحَدٌ (^٧)، وُرُفِعَ لي سوادٌ عظيمٌ، فقلتُ: هذا نبيٌّ؟ فقيلَ لي: هَذَا موسى بن عمرانَ وَقَومُه، ولكن انظر إلى الأُفقِ، فإذا سوادٌ عظيمٌ، فقيلَ لي: انظر إلى الجانبِ الآخرِ، فإذا سوادٌ عَظيمٌ، فقيلَ لِي: هذه أُمّتك وَمعهُمْ سبعون ألفًا يدخلون الجنَّة بغيرِ حسابٍ ولا عذابٍ\".\nثمَّ نَهض رسول الله ﷺ فدخل منزله، وَخاض النَّاسُ في ذلك، فقالوا: مَن هؤلاء (^٨) الذين يدخلون الجنَّةَ بغَيرِ حسابٍ ولا عذابٍ؟ فقال بعضُهم: لعلَّهم الذين (*صحبوا النبي ﷺ، وقال بعضهم: الذين*) وُلِدوا في الإسلامِ وَلَمْ يُشْركِوا باللهِ، وذكروا أشياء، فَخَرَجَ عليهم رسولُ الله ﷺ فقالَ: \"ما هَذا الذي تخوضون فيه؟ \" فأخبروه بما قالوا، فقال: \"هُم الذين لا يَرْقُونَ (^٩) ولا يسترقون، ولا يكتوون، ولا يَتَطيَّرون، وعلى ربِّهم يتوكِّلون\". فَقَام عُكَّاشةُ بن مُحْصَنٍ فَقال: أَمِنْهُم أنا يا رسول الله؟ فقال: \"أنتَ منهم\". فقام آخَرُ فَقال: أنا منهُم؟ فقال: سبقكَ إليها (^١٠) عُكَّاشَةُ\" (^١١).\n⦗٤٨٦⦘ ذكَر عليُّ بن حربٍ، عن محمد بن فُضَيلٍ (^١٢)، عن حُصَينٍ، عن سَعيد بن جُبَير قال: حَدثنا ابنُ عبَّاس قال: قال رسولُ الله ﷺ: \"عُرِضَت عَليَّ الأممُ فرأيتُ النبيَّ ومَعَهُ الرَّهْطُ … \" (^١٣) وَذكَر الحديثَ بطُوله (^١٤).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن أبي مسرة المكي.\n(^٢) ابن بَشير بن القاسم السُّلَمي، أبو معاوية الواسطي، مدلِّس من المرتبة الثالثة فيهم، وقد صرَّح هنا بالتحديث.\n(^٣) السُّلَمي، أبو الهُذَيل الكوفي، ثقة تغيَّر بأخرة، وهُشَيمٌ من أعلم الناس به، وقد سمع منه قبل التغيُّر.\n(^٤) أي: سقط. شرح النووي لصحيح مسلم (٣/ ٩٢ - ٩٣).\n(^٥) وهذا الخبر المبهم هنا بيانه عند مسلم أنه حينما قال له: \"فما صنعت؟ قال: قلت: استرقيت، قال: فما حملك على ذلك؟ قلت: حديثٌ حدثناه الشعبي، قال: وما حدثكم الشعبي؟ قلت: حدثنا عن بُرَيدة بن حصيبٍ الأسلمي أنه قال: لا رقية إلا من عينٍ أو حُمَة، فقال: قد أحسن من انتهى إلى ما سمع، ولكن حدثنا ابن عباس … الخ\".\n(^٦) في (م): \"حدثنا عن ابن\" ولعله سبق قلم.\n(^٧) في (م): \"واحد\"، ولعله سبق قلم.\n(^٨) في الأصل و(م): \"من هذا\"، وعليها في الأصل ضبة، وما أثبت من (ك).\n(^٩) سيأتي بيان شذوذ هذه اللفظة في نهاية الباب إن شاء الله تعالى.\n(^١٠) كذا في النسخ كلها، وفي الأصل عليها ضبة، ولفظ الصحيحين: \"بها\".\n(^١١) أخرجه البخاري في صحيحه -كتاب الرقاق- باب يدخل الجنة سبعون ألفًا بغير =\n⦗٤٨٦⦘ = حساب (الفتح ١١/ ٤١٣ ح ٦٥٤١) عن أُسيد بن زيدٍ عن هُشيمٍ به، وليس عنده قوله: \"ولا يرقون\".\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٩ ح ٣٧٤) عن سعيد بن منصور عن هُشَيم به.\nوأخرجه الإمام أحمد في المسند (١/ ٢٧١) عن سُرَيج عن هُشَيمٍ به، وليس عنده أيضًا: \"ولا يرقون\".\nوأخرجه الخطيب في الأنباء المحكمة (ص: ١٠٥) من طريق أحمد بن نجدة -وهو ثقة- عن سعيد بن منصور، وليس فيه لفظة: \"ولا يرقون\"، وسيأتي ما فيه.\n(^١٢) ابن غزوان الضبي الكوفي.\n(^١٣) في (م) ضرب على كلمة \"بطوله\"، وفي (ك) لم يذكر طرف الحديث ولم ترد بها كلمة: \"بطوله\".\n(^١٤) وصله البخاري في صحيحه -كتاب الرقاق- باب يدخل الجنة سبعون ألفًا بغير حساب (الفتح ١١/ ٤١٣ ح ٦٥٤١) عن عمران بن ميسرة عن محمد بن فضيل به.\nومسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ٢٠٠ ح ٣٧٥) عن ابن أبي شيبة عن ابن فضيل به.","vol":"1","page":484},{"text":"٣١٢ - حدثنا أبو داودَ الحرانيُّ، حدثنا محمد بن كثير (^١)، حدثنا سليمان بن كثير (^٢)، عن حُصَين، عن سعيدِ بن جُبَير،\n⦗٤٨٨⦘ عن (^٣) ابن عبَّاس بتمامه بمثل (^٤) حديث هُشَيم إلا أنَّه قال: فانصرف رسولُ الله ﷺ ولم يسألوه عن الحديثِ، فأفاض النَّاسُ فقالوا: نحن هم، اتَّبَعْنَا رسولَ الله ﷺ (^٥) وآمنَّا به، فلعلَّهم أبناؤنا الذين وُلِدوا في الإسلام، فبلَغَ رسولَ الله ﷺ ذلك، فقال: \"هم الذين لا يكتوون … \" بمثله (^٦).\n_________\n(^١) العبدي، أبو عبد الله البصري.\n(^٢) العبدي، ومحمد بن كثير هو أخوه، وكان سليمان أكبر منه بخمسين سنة. =\n⦗٤٨٧⦘ = ضعفه ابن معين مرة، ومرة قال: \"لم يكن به بأس\"، وذكر مرة أن سمَاعه من الزهري وهو صغير، وذكر الذهلي أنه اضطرب في أشياء مما رواه عن الزهري، وهو في غير الزهري أثبت، وقال العجلي: \"جائز الحديث، لا بأس به\"، وقال أبو حاتم: \"يكتب حديثه\"، وقال النسائي: \"ليس به بأس إلا في الزهري، فإنه يخطئ عليه\"، وقال العقيلي: \"مضطرب الحديث … روى عن حصين وحميد الطويل أحاديث لا يتابع عليها\"، وذكره ابن حبان في المجروحين وقال: \"كان يخطئ كثيرًا، وأما روايته عن الزهري فقد اختلط عليه صحيفته فلا يحتج بشيءٍ يتفرد به عن الثقات، ويعتبر بما وافق الأثبات في الروايات\"، وقال ابن عدي: \"وأحاديثه عندي مقدار ما يرويه لا بأس به\"، ونقل ابن حجر عنه أيضًا: \"لم أسمع أحدًا قال في روايته عن غير الزهري شيئًا\" ولم أجد هذا النص في الكامل له.\nووثقه الذهبي في السير، وقال: \"هو حسن الحديث، مخرَّجٌ له في الصحاح، وليس هو بالمكثر\" ورمز له في الميزان \"صح\" وقال: \"خرجوا له في الدواوين الستة\"، وذكره أيضًا في الرواة المتكلم فيهم بما لا يوجب الرد، وقال: \"صدوق\".\nوقال ابن حجر في هدي الساري: \"روى له البخاري من حديثه عن حصين، وعلق له عن الزهري متابعة\"، وقال في التقريب: \"لا بأس به في غير الزهري\".\nوهذا هو الصواب إن شاء الله تعالى، وأما قول العقيلي بأنه روى عن حصين أحاديث لا يتابع عليها وذكر منها حديثين، فقد قال ابن عدي -فيما نقله ابن حجر عنه-: \"لم أسمع أحدًا قال في روايته عن غير الزهري شيئًا\"، وقال الذهبي أيضًا -بعد أن ذكر قول العقيلى-: \"وساق له حديثين صالحين\"، وقد خرَّج له البخاري من حديثه عن حُصين، فالظاهر أنه صدوقٌ، وفي حديثه عن الزهري يحتاج إلى متابع، والله أعلم.\nوقد ذكره الدكتور صالح الرفاعي في \"الثقات الذين ضعِّفوا في بعض شيوخهم\" وخلص إلى ما قاله الحافظ ابن حجر في التقريب، وأعرض عن قول العقيلي في أنه =\n⦗٤٨٨⦘ = روى عن حُصين أحاديث لا يتابع عليها، ولعله الصواب إن شاء الله تعالى.\nومع هذا فقد تابعه على حديثه عددٌ من الثقات، كما يظهر من التخريج.\nانظر: سؤالات ابن الجنيد (ص: ٤٦٢)، الثقات للعجلي (١/ ٤٣١)، الضعفاء للعقيلي (٢/ ١٣٧)، الجرح والتعديل (٤/ ١٣٨)، المجروحين لابن حبان (١/ ٣٣٤)، الكامل لابن عدي (٣/ ١١٣٥) تهذيب الكمال للمزي (١٢/ ٥٨)، السير (٧/ ٢٩٤)، والميزان (٢/ ٢٢٠)، ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ١٠٣)، هدي الساري لابن حجر (ص: ٤٢٨)، التقريب (٢٦٠٢)، الثقات الذين ضعفوا في بعض شيوخهم للدكتور صالح الرفاعي (ص: ٢٠٣).\n(^٣) سقط حرف الجر \"عن\" من (م).\n(^٤) في (ك): \"مثل\".\n(^٥) هنا ينتهي السقط من نسخة (ط)، والمشار إليه في نهاية ح (٢٩٠).\n(^٦) لم أجد من أخرجه من طريق سليمان بن كثير، وقد تابعه جماعة على النحو التالي: أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب وفاة موسى، وذكره بعد (الفتح ٦/ ٥٠٨ ح ٣٤١٠) من طريق حصين بن نمير عن حصين بن عبد الرحمن به، وأخرجه أيضًا في كتاب الرقاق -باب قوله تعالى: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾ (الفتح ١١/ ٣١٢ ح ٦٤٧٢) من طريق شعبة عن حُصين بن عبد الرحمن به.=\n⦗٤٨٩⦘ = وأخرجه الترمذي في سننه -كتاب صفة القيامة- باب ١٦ (٤/ ٦٣١ ح ٢٤٤٦) من طريق عبثر بن القاسم عن حصين بن عبد الرحمن به.\nوأخرجه أبو نعيم الأصبهاني في حلية الأولياء (٤/ ٣٠٢) من طريق يحيى بن المهلب عن حصين بن عبد الرحمن به.\nوتابعه أيضًا هُشيم ومحمد بن فضيل كما سبق في تخريج الحديث الماضي.","vol":"1","page":486},{"text":"٣١٣ - حَدثنا أبو أُميَّة، حدثنا موسى بن هلال العبديُّ (^١)، عَن\n⦗٤٩٠⦘ هشام بن حسَّان (^٢)، عن الحَسن (^٣)، وابن سيرين، عن عمران بن حُصَين قال: قال رسول الله ﷺ: (^٤) \"أَعْطَانِي رَبِّي سبْعينَ أَلْفًا من أُمَّتي يدخُلونَ الجنَّةَ بغيرِ حسابٍ\".\nقال ابن سيرين في حَديثه: فقام عُكَّاشَةُ بن مُحْصَنٍ فقال: يا رسولَ الله، ادعُ الله (^٥) أن يَجْعَلَني منهم، فقال: \"أنتَ منهم\". قال: ثمَّ قام رجلٌ آخر فقال: يا رسولَ الله ادعُ الله أن يَجْعَلَني منهم، فقال: \"سبقك بها عُكَّاشَةُ بن مُحْصَنٍ\" (^٦).\nرَواه عيسى بن يونس (^٧) عن هشامٍ عن محمد بن سيرين (*بمثله*) بتمامه (^٨).\n_________\n(^١) العبدي: بفتح العين المهملة، وسكون الباء الموحدة، وفي آخرها الدال، نسبة إلى عبد قيس، وهو عبد القيس بن أفصى بن دُعْمي من ربيعة بن نزار. الأنساب للسمعاني (٨/ ٣٥٥).\nوالمنتسب إليه هنا متكلَّمٌ فيه، قال عنه أبو حاتم: \"مجهول\"، وقال العُقيلي: \"لا يصح حديثه ولا يتابع عليه\"، وقال ابن عدي: \"أرجو أنه لا بأس به\"، وقال الدارقطني: \"مجهول\"، وقال ابن القطان: \"الظاهر أنه لم تثبت عدالته\".\nوقال الذهبي: \"هو صويلح -أو صالح- الحديث\"، وقال أيضًا: \"وأنكر ما عنده حديثه عن عبد الله بن عمر العمري عن نافع عن ابن عمر ﵄ مرفوعًا: \"من زار قبري وجبت له شفاعتي\"، وهو الحديث الذي قال عنه العقيلي: \"لم يتابع عليه\" ولكن العقيلي ذكره عن عبيد الله بن عمر العمري وهو ثقة، وأخوه عبد الله بن عمر المكبَّر ضعيف، وحقق الحافظ ابن حجر في اللسان أن روايته هو عن عبد الله المكبَّر الضعيف، فعلى هذا قد يبرأ موسى بن هلال من عهدته، ولكن يبقى أنه مجهول لم يوثقه أحد، وقد تابعه المعتمر بن سليمان عن هشام عن ابن سيرين وحده عند مسلم، وتابعه يزيد بن هارون عن الحسن وحده كما في الإسناد الآتي (٣١٥) وعن ابن سيرين وحده عند أحمد في المسند، وله شواهد كما سيأتي في التخريج.\nانظر: الضعفاء للعقيلي (٤/ ١٧٠)، الجرح والتعديل (٨/ ١٦٦)، الكامل لابن عدي =\n⦗٤٩٠⦘ = (٦/ ٣٣٥٠)، الميزان للذهبي (٤/ ٢٢٦)، لسان الميزان لابن حجر (٦/ ١٣٥).\n(^٢) الأزدي الفرْدُوسي البصري.\n(^٣) ابن أبي حسن يسار البصري، كثير الإرسال والتدليس، وسيأتي الكلام عليه في ح (٣١٥).\n(^٤) ها هنا في الأصل و(م) عبارة مكررة من الحديث السابق، وهو قوله: \"ولم يسألوه عن الحديث فقالوا: نحن هم … \" إلى قوله: \"وآمنا به\"، وعليها في الأصل علامة حذف (لا - إلى) وكتب فوقها أيضًا: \"معاد\"، ولم تحذف من (م).\n(^٥) عبارة: \"ادع الله\" سقطت من (م).\n(^٦) سيأتي تخريجه.\n(^٧) ابن أبي إسحاق السبيعي الكوفي.\n(^٨) في (ط) و(ك) جاءت العبارة كالتالي: \"عن هشامٍ كذا عن ابن سيرين بمثله\"، وقد =\n⦗٤٩١⦘ = أخرجه مسلم -كما سيأتي في تخريج ح (٣١٥) من طريق المعتمر بن سليمان، عن هشام، عن ابن سيرين به.","vol":"1","page":489},{"text":"٣١٤ - حدثنا إبراهيم بن مرزوق (^١)، حدثنا أبو زيد الهرويُّ (^٢)، ح\nوحَدثنا أبو الأزهر (^٣)، حدثنا أبو عليٍّ الحنفي (^٤) قالا: حدثنا أبو حُرَّة (^٥)، عن\n⦗٤٩٢⦘ محمد بن سيرين (^٦)، عن عمران بن حُصَين، أنَّ النَّبيَّ ﷺ قال: \"يَدخُلُ الجنَّةَ مِن أمَّتي سَبْعُونَ أَلْفًا بغيرِ حسابٍ، لا يَكْتَوون، وَلا يَسْتَرْقُونَ (^٧)،\n⦗٤٩٣⦘ وَلا يَتَطَيَّرُونَ وَعَلى رَبِّهم يَتَوَكَّلُون \" (^٨).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) سعيد بن الربيع الحَرشي العامري البصري.\n(^٣) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٤) عبيد الله بن عبد المجيد البصري، أخو أبي بكر الحنفي.\n(^٥) بضم المهملة، وتشديد الراء وهو: واصل بن عبد الرحمن البصري. توفي سنة (١٥٢ هـ).\nقال عنه شعبة: \"هو أصدق الناس\"، وكان عبد الرحمن بن مهدي، ويحيى بن سعيد يحدِّثان عنه.\nوقال ابن معين مرة: \"صالح، وحديثه عن الحسن ضعيف، يقولون لم يسمعه من الحسن\"، ووثقه الإمام أحمد، وقال النسائي مرة: \"ليس به بأس\"، وذكره ابن حبان في الثقات، وقال ابن عدي بعد أن أورد له عدة أحاديث: \"ولم أجد في حديثه حديثًا منكرًا فأذكره\"، ووثقه ابن شاهين.\nوقال ابن سعد: \"كان فيه ضعفٌ\"، وضعفه ابن معين -في رواية الدوري-، وابن المديني، وقال أبو داود -والنسائي في رواية-: \"ليس بذاك\".\nوهناك من ذكر تدليسه عن الحسن غير ابن معين: قال محمد بن جعفر غندر: \"وقفت أبا حرة على أحاديث، فقال: لم أسمعها من الحسن، وقال غندر: فلم يقف على شيءٍ منها أنه سمعه من الحسن إلا حديثًا أو حديثين\"، ونحو هذا الكلام قاله أبو عبيدة الحداد عن أبي حرة. لذا قال ابن معين: \"صالح، وحديثه عن الحسن =\n⦗٤٩٢⦘ = ضعيف\"، ويحمل تضعيفه له في رواية الدوري وتضعيف النسائي له -مرة- على روَايته عن الحسن.\nوقال الإمام أحمد: \"كان صاحب تدليس عن الحسن\"، وقال: \"لم يسمع من الحسن إلا حديثًا أو حديثين\"، لكنه قال أيضًا: \"صالحٌ في حديثه عن الحسن\"، وقال البخاري: \"تكلموا في روايته عن الحسن\".\nووثقه الذهبي في الكاشف، وقال ابن حجر: \"صدوقٌ، عابد، وكان يدلس عن الحسن\"، وذكره في المرتبة الثالثة من المدلسين، وروايته هنا عن ابن سيرين وسيأتي انتقاد الدارقطني لهذه الرواية، والصواب فيه، وأبو حرَّة توبع في حديثه هذا كما سيأتي في التخريج.\nومحصَّل الأقوال: أن تضعيفه مقيَّد بالتدليس، وقد عُرف ذلك عنه في روايته عن الحسن، فهو في نفسه صدوق، ويُتَّقى من حديثه ما لم يصرِّح فيه بالسماع، وخاصة عن الحسن.\nانظر: الطبقات لابن سعد (٧/ ٢٧٥)، تاريخ الدوري (٢/ ٦٢٧)، سؤالات ابن أبي شيبة لابن المديني (ص: ٥٥)، العلل رواية عبد الله بن أحمد (١/ ٤١٠)، (٢/ ٥٩٥)، (٣/ ٩)، العلل للمروذي (ص: ٣٨)، سؤالات الآجري لأبي داود (ص: ٢٤٤)، الضعفاء للعقيلي (٤/ ٣٢٦)، الجرح والتعديل لابن أبي حاتم (٩/ ٣١)، الثقات لابن حبان (٥/ ٤٩٥)، الكامل لابن عدي (٧/ ٢٥٤٨)، الثقات لابن شاهين (ص: ٣٣٩) تهذيب الكمال للمزي (٣٠/ ٤٠٦)، الكاشف للذهبي (٢/ ٣٤٦)، تعريف أهل التقديس (ص: ١١٨)، والتقريب لابن حجر (٧٣٨٥).\n(^٦) في (ط) و(ك): \"ابن سيرين\" ولم يذكر اسمه.\n(^٧) في (م): \"ولا يستغفرون\" وهو خطأ.\n(^٨) سيأتي تخريجه مع الذي بعده، وهذا الإسناد من الأسانيد التي انتقدها الدارقطني على مسلم حيث قال: \"أخرج مسلم لابن سيرين عن عمران بن حصين: (يدخل الجنة سبعون ألفًا\").\nوذكر حديثين آخرين، ثم قال: \"وليس فيه سماع محمد من عمران، وهو يقول في غير حديث: ظننت عن عمران، والله أعلم، ولم يخرج البخاري لابن سيرين عن عمران شيئًا\".\nأجاب العلماء عن إيراده هذا بأجوبة:\nأولًا: قد أثبت ابن سعد سماع ابن سيرين من عمران حيث قال: \"ومن الطبقة الثانية وهم دون من قبلهم في السن ممن روى عن عمران بن حصين، وأبي هريرة وأبي بكرة … \" ثم ذكره في هذه الطبقة، وكذلك أثبت سمَاعه من عمران: ابن معين، والإمام أحمد وغيرهم.\nثانيًا: تصريحه بالسماع منه في هذا الحديث بخصوصه في صحيح مسلم.\nثالثًا: أن ابن سيرين لم يعرف بالتدليس فلو رواه بالعنعنة لكان ذلك محمولًا على السماع.\nرابعًا: أنه لا يلزم من كون البخاري لم يخرج لابن سيرين عن عمران نفي سماع ابن سيرين من عمران بن حصين.\nخامسًا: أن انتقاد الدارقطني ﵀ منصرفٌ إلى الإسناد، وإلا فالمتن قد صح من وجوهٍ عديدة عن عمران بن حصين، وعن غيره من الصحابة.\nانظر: طبقات ابن سعد (٧/ ١٥٦، ١٩٣)، الجرح والتعديل لابن أبي حاتم (٧/ ٢٨٠)، التتبع للدارقطني (ص: ١٧٦ - ١٧٧)، شرح صحيح مسلم للنووي (١١/ ١٦١)، جامع التحصيل للعلائي (ص: ٢٦٤)، فتح المغيث للسخاوي (١/ ١٩٠)، بين الإمامين مسلم =\n⦗٤٩٤⦘ = والدارقطني للشيخ ربيع بن هادي المدخلي (ص: ٤٨ - ٥٦).","vol":"1","page":491},{"text":"٣١٥ - حدثنا إسحاق بن سَيَّارٍ (^١)، حدثنا الأنصاريُّ (^٢)، ح\nوحدثنا عمار بن رجاءٍ (^٣)، حدثنا يزيد بن هارونَ قالا: حدثنا هشامٌ، عن الحسن (^٤)، عن عمران بن حُصَين قال: قال النَّبيُّ ﷺ: \"يَدْخُلُ\n⦗٤٩٥⦘ الجَنَّةَ … \"، وذَكَر الحديثَ (^٥) بنحوه، وَأَتَمَّ مِنْهُ (^٦).\n_________\n(^١) ابن محمد النَّصِيبي، أبو يعقوب.\n(^٢) محمد بن عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري، أبو عبد اللَه البصري، توفي سنة (٢١٥ هـ).\nوثقه ابن سعد، وابن معين، وأبو حاتم، والترمذي، والنسائي، وذكره ابن حبان في الثقات.\nوأُنكِر عليه حديث واحد، وقال أبو داود: \"تغَّير تغيُّرًا شديدًا\" لذا أورده ابن الكيال في الكواكب النيِّرات، ولم يميِّز بين من روى عنه قبل الاختلاط أو بعده.\nوقد وثقه الذهبي في السير، ورمز له \"صح\" في الميزان، ووثقه الحافظ ابن حجر أيضًا.\nوقد تابعه يزيد بن هارون وغيره على حديثه هذا، فالحمد لله.\nانظر: الطبقات لابن سعد (٧/ ٢٩٤)، سنن الترمذي (٥/ ٤٦ ح ٢٦٧٨)، الجرح والتعديل لابن أبي حاتم (٧/ ٣٠٥)، الثقات لابن حبان (٧/ ٤٤٣)، تاريخ بغداد للخطيب (٥/ ٤٠٨)، تهذيب الكمال للمزي (٢٥/ ٥٣٩)، سير أعلام النبلاء (٩/ ٥٣٢)، وميزان الاعتدال للذهبي (٣/ ٦٠٠)، التقريب لابن حجر (٦٠٤٦)، الكواكب النِّيرات لابن الكيال (ص: ٣٩٤).\n(^٣) التَّغْلبي، أبو ياسر الأستراباذي.\n(^٤) الحسن البصري -كما سبق قريبًا- كثير الإرسال والتدليس، وقد عنعن هنا، ونفى يحيى بن سعيد القطان، وعلي بن المديني، وأبو حاتم وغيرهم سمَاعه من عمران بن حُصَين، فهذه رواية منقطعة، ولكن تابع الحسنَ: ابن سيرين -كما سبق-، والشعبي =\n⦗٤٩٥⦘ = عند البخاري، والحكم بن الأعرج عند مسلم كما سيأتي في التخريج.\nانظر: العلل لابن المديني (ص: ٥١)، المراسيل لابن أبي حاتم (ص: ٤٠) جامع التحصيل للعلائي (ص: ١٦٣ - ١٦٥).\n(^٥) كلمة: \"الحديث\" ليست في (ط) و(ك)، وعليها في (م) ضربٌ بالقلم.\n(^٦) أخرجه البخاري في صحيحه -كتاب الطب- باب من اكتوى أو كوى غيره، وفضل من لم يكتو (الفتح ١٠/ ١٦٣ ح ٥٧٠٥) من طريق عامر الشعبي عن عمران بن حُصينٍ، به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٨ ح ٣٧١) من طريق المعتمر بن سليمان عن هشام بن حسان عن ابن سيرين قال: حدثني عمران بن حُصين، به.\nوأخرجه أيضًا (ح ٣٧٢) من طريق الحكم بن الأعرج عن عمران بن حُصَينٍ، به.\nوأخرجه الإمام أحمد في المسند (٤/ ٤٣٦) عن يزيد بن هارون عن هشام بن حسان عن الحسن، به.\nوأخرجه أيضًا (٤/ ٤٤١) عن يزيد بن هارون عن هشام عن ابن سيرين، به.\nتنبيه:\nورد في ح (٣١١) من طريق سعيد بن منصور زيادة لفظة \"ولا يرقون\" لم ترد في الطرق والروايات الأخرى، وقد أنكر هذه اللفظة شيخ الإسلام ابن تيمية وقال بأنها ضعيفة وغلط من راويها، لأن الاسترقاء طلب، وهو من جنس الدعاء، وطلبه غير مستحب، وأما الراقي فهو محسن لغيره فلا يطلب منه ترك الإحسان، وقد كان النبي ﷺ يرقي نفسه وغيره، ولم يكن يسترقي ورقيته لنفسه ولغيره من جنس الدعاء لنفسه ولغيره، وهذا مأمورٌ به، وقد أذن لأصحابه في الرقى وقال: \"من استطاع أن =\n⦗٤٩٦⦘ = ينفع أخاه فليفعل\" والنفع مطلوب، وأما المسترقي فإنه يسأل غيره ويرجو نفعه، وتمام التوكل ينافي ذلك.\nوتعقَّبه الحافظ ابن حجر بقوله: \"وأجاب غيره بأن الزيادة من الثقة مقبولة، وسعيد بن منصور حافظ، وقد اعتمده البخاري ومسلم، واعتمد مسلم على روايته هذه، وبأن تغليط الراوي مع إمكان تصحيح الزيادة لا يصار إليه، والمعنى الذي حمله على التغليط موجود في المسترقي لأنه اعتل بأن الذي لا يطلب من غيره أن يرقيه تام التوكل، فكذا يقال له: والذي يفعل غيره به ذلك ينبغي ألا يُمَكِّنَه منه لأجل تمام التوكل، وليس في وقوع ذلك من جبريل دلالة على المدعى ولا في فعل النبي ﷺ له أيضا دلالة لأنه في مقام التشريع وتبيين الأحكام، ويمكن أن يقال إنما ترك المذكورون الرقى والاسترقاء حسما للمادة؛ لأن فاعل ذلك لا يأمن أن يكل نفسه إليه وإلا فالرقية في ذاتها ليست ممنوعة وإنما منع منها ما كان شركا أو احتمله ومن ثم قال ﷺ: \"اعرضوا على رقاكم، لا بأس بالرقى ما لم يكن فيه شرك\" ففيه إشارة إلى علة النهي كما تقدم ذلك واضحا في كتاب الطب\".\nوكلام الحافظ ابن حجر رحمه الله تعالى فيه نظر، من وجوه:\nأولًا: أن سعيد بن منصور لم يتابعه أحدٌ على هذه اللفظة، فقد رواه عن هُشَيم أيضًا: سُريج، وأُسَيد بن زيد -كما سبق تخريجه من حديثهما- ولم يذكرا هذه اللفظة، ورواه غير هُشَيمٍ عن حُصَين، فرواه محمد بن الفضيل، وعبثر بن القاسم، وسليمان بن كثير، ويحيى بن المهلب، وحُصَين بن نُمَير، وشعبة كلهم عن حُصَين وليست عندهم هذه اللفظة، وسبق تخريج رواياتهم في ح (٣١١ و٣١٢).\nوالحديث قد رواه صحابة آخرون عن النبي ﷺ غير ابن عباس، وليس في شيءٍ من تلك الطرق هذه اللفظة، فقد روى الحديث عمران بن حصين، وابن مسعود، وجابر بن عبد الله، وأنس بن مالك، وأبو هريرة ﵃ عن النبي ﷺ.=\n⦗٤٩٧⦘ = أما حديث عمران فقد سبق تخريجه قريبًا، وأما حديث ابن مسعود فأخرجه عبد الرزاق في المصنف (١٠/ ٤٠٨)، وأحمد في المسند (١/ ٤٠١، ٤٢١)، والبخاري في الأدب المفرد (ص: ١٩٥)، وأبو يعلى في المسند (٥/ ١٥١ - ٥٢١)، والحاكم في المستدرك (٤/ ٥٧٧) -وصححه ووافقه الذهبي-، وابن عبد البر في التمهيد (٥/ ٢٦٧) وغيرهم، وليس عندهم قوله: \"ولا يرقون\".\nوحديث جابر وأنس ﵄ أخرجه البزار في مسنده -كما في مجمع الزوائد (١٠/ ٤٠٦ - ٤٠٨) وليست فيه تلك اللفظة أيضًا.\nوأما حديث أبي هريرة فقد أخرجه الطبراني في الأوسط (٨/ ٩٧ ح ٨٠٨٣) وإسناده حسن، وأصله في الصحيحين.\nهذا وقد حكم الشيخ محمد ناصر الدين الألباني على لفظة: \"ولا يرقون\" التي في رواية سعيد بن منصور بأنها شاذةٌ في مختصره لصحيح مسلم. (ص: ٣٧ ح ١٠١).\nويؤيِّد هذا ما أخرجه الخطيب في الأنباء المحكمة (ص: ١٠٥) من طريق أحمد بن نجدة -وهو ثقة -، عن سعيد بن منصور نفسه بدون ذكر هذه اللفظة: \"ولا يرقون\".\nفتبيَّن هذا أنه حصل التفرُّد بهذه اللفظة في طريقٍ من طرق حديث ابن عباس، بينما خلت سائر الطرق عن ابن عباس منها، وانضمَّ إلى ذلك خلو أحاديث الصحابة الآخرين منها في سائر الطرق عنهم، فهذا من أقوى الأدلة على شذوذه هذه اللفظة.\nثانيًا: أن من أوجه الترجيح عند العلماء هو تقدىم ما رواه البخاري على ما رواه مسلم عند الاختلاف، وقد روى البخاري ﵀ هذا الحديث من أوجهٍ عدة ليست في أيٍ منها هذه اللفظة، فيتعيَّن ترجيحُ روايته.\nثالثًا: أن نصوص الشرع قد فرقت بين الراقي الذي هو الفاعل، وبين المسترقى الذي هو طالب الرقية لأنه بمنزلة طلب الدعاء من الغير، أما رقية جبريل للنبي ﷺ، ورقية النبي ﷺ نفسه وأصحابه وأمر أصحابه بأن يرقوا فدليلٌ على استحبابهَا، وليس في =\n⦗٤٩٨⦘ = شيءٍ من ذلك طلب الرقية.\nوطلب الرقية مكروه لقوله: \"ولا يسترقون\" لأنه ينافي تمام التوكل كما قال شيخ الإسلام، وهناك نصوصٌ أخرى تؤيد ذلك مثل حديث المغيرة بن شعبة: \"من اكتوى أو استرقى، فقد برئ من التوكل\" وفي لفظ: \"لم يتوكل من استرقى أو اكتوى\" أخرجه الترمذي في سننه -كتاب الطب- باب ما جاء في كراهية الرقية (٤/ ٣٩٣ ح ٢٠٥٥) وقال: حديث حسنٌ صحيحٌ، وابن ماجه في السنن كتاب الطب -باب الكي (١٢/ ١٥٤ ح ٣٤٨٩)، والإمام أحمد في المسند (٤/ ٢٤٩)، وابن حبان في صحيحه (٧/ ٦٢٩ ح ٦٠٥٥)، والحاكم في المستدرك (٤١٥١٤) وصححه، ووافقه الذهبي، وصححه الألباني.\nولم يذكر فيها الراقي، ويؤيده أيضًا أن قوله: \"ولا يكتوون\"، و\"اكتوى\" ينصبُّ على من طلب الكي، ولم يرد في هذه النصوص ذكر الكاوي الذي هو الفاعل وهو لا يشمله، وقد جاء في صحيح مسلم (٤/ ١٧٣٠) أن النبي ﷺ كوى معاذًا في أكحله.\nرابعًا: ذكر الحافظ أيضًا أن علة النهي عن الرقية والاسترقاء هو الشرك، وهذا صحيح فإن الرقية والاسترقاء إذا كان شركًا فهو منهيٌّ عنه مطلقًا، ولكن في النهي عن طلب الرقية (الاسترقاء) الوارد في حديث \"السبعين ألفًا الذين يدخلون الجنة بغير حساب\" معنى زائدًا وهو منافاته لتمام التوكل، لأنه ذكر فيه أيضًا الاكتواء وليست علة النهي عنه الشرك كما هو واضح، وهؤلاء المذكورون في الحديث لهم فضيلة أخرى فضلًا عن بعدهم عن تعاطي الشرك وأسبابه، وهو: تمام توكُّلهم المستحب على الله ﷿، والله أعلم.\nوذكر الشيخ سليمان صاحب \"تيسير العزيز الحميد\": أنه لو كان المراد في الحديث بأنهم لا يرقون ولا يسترقون بما كان فيه شركًا، فإن جملة المؤمنين لا يرقون بما كان شركًا فلا يكون للسبعين ألفًا مزية على غيرهم. =\n⦗٤٩٩⦘ = وأجاب أيضًا عن قول الحافظ في معرض رده على شيخ الإسلام: \"فكذا يقال: والذي يفعل غيره به ذلك ينبغي أن لا يُمَكِّنَه منه لأجل تمام التوكل\" قال: \"لا يصحُّ هذا القياس، فإنه من أفسد القياس، وكيف يقاس من سأل وطلب على من لم يسأل؟ مع أنه قياس مع وجود الفارق الشرعي، فهو فاسد الاعتبار؛ لأنه تسوية بين ما فرق الشارع بينهما بقوله: \"من اكتوى أو استرقى فقد برئ من التوكل\"، وكيف يجعل ترك الإحسان إلى الخلق سببًا للسبق إلى الجنان؟ وهذا بخلاف من رَقَى أو رُقِي من غير سؤال … \".\nوكما سبق أن الرقية دعاءٌ، فإذا دعا داعٍ لأناسٍ أكل عندهم، أو زارهم، أو لقيهم، من غير طلب منهم وافق السنَّة بخلاف من طلبوا الدعاء وسألوه ذلك كما هو ظاهر، فإن في ذلك منافاةٌ لتمام التوكُّل المستحب.\nوأما قوله -أي الحافظ ابن حجر-: \"ويمكن أن يقال: إنما ترك المذكورون الرقى والاسترقاء حسمًا للمادة، لأن فاعل ذلك لا يأمن أن يكل نفسه إليه\"؛ فهذا فيه مغالطة فيمكن أن يقال: رسول الله ﷺ وأصحابه أولى من دخل في عداد السبعين ألفًا، فما بالهم لم يحسموا المادة فيتركوا الرقى والاسترقاء!!، والأولى أن يقال: إن النبي ﷺ كره الاكتواء، وبيَّن فضل ترك الاسترقاء، مع بيان جواز الأمرين: الاسترقاء، والاكتواء، وأن المرَّة ونحوها في الاسترقاء والاكتواء لا تضرُّ، لكن المداومة على ذلك تنافي كمال التوكُّل المستحب، والله أعلم.\nانظر: مجموع الفتاوى لابن تيمية (١/ ١٨٢، ٣٢٨)، فتح الباري لابن حجر (١١/ ٤١٦) تيسير العزيز الحميد للشيخ سليمان بن عبد الله بن محمد بن عبد الوهاب (ص: ١٠٨)، سلسلة الأحاديث الصحيحة للألباني (١/ ٤٣٥)، الرُّقَى على ضوء عقيدة أهل السنة والجماعة للدكتور علي بن نفيع العلياني (ص: ٢٥ وما بعدها)، التداوي بالرقى الإلهية لعامر بن علي ياسين (ص: ٢٥ - ٥٣).","vol":"1","page":494},{"text":"<span data-type='title' id=toc-118>بَابُ (^١) بَيَانِ أنَّهُ لا يَدْخُلُ الجَنَّةَ إِلا نَفْسٌ مُسْلِمَةٌ، وأنَّ نِصْفَ أَهْلِ الجنَّةِ هُمْ أمَّةُ مُحَمدٍ ﷺ، وَالدَّلِيْلِ عَلَى أنَّهُ لا يَكُوْنُ مِنْ أمَّةِ مُحَمدٍ ﷺ إِلا مُسْلِمًا (^٢)، وَأَنَّ شَفَاعَتَهُ لِأُمَّتِهِ دُونَ سَائِرِ الأُمَمِ الَّذِين يَتَّبِعُونَهُ وَيَقْتَدُونَ بِهِ مِن الأَقْرَبِيْنَ وَالأَبْعَدِيْنَ، وَأنَّ التَّقرُّبَ إِلَيْهِ (^٣) بِالتَّقوَى</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك)، وفي (م) عليها ضربٌ بالقلم.\n(^٢) قوله: \"مسلمًا\" خبر \"يكون\"، واسمه محذوفٌ تقديره: أحدٌ، فالمعنى: لا يكون أحدٌ من أمة محمد ﷺ إلا مسلمًا.\n(^٣) في (ط) و(ك): \"إلى النبي ﷺ\"، وفي (م) أصلحها الناسخ كما في (ط) و(ك).","vol":"1","page":500},{"text":"٣١٦ - حَدثَنا يونُس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شُعْبَةُ، أخبَرَنِي أبو إسحاق (^٢)، عن عَمرو بن مَيْمُونٍ، عَن عبد الله [يعني: ابن مسعود] (^٣) قال: كُنَّا مع رسولِ الله ﷺ في قُبَّةٍ نحوًا من أربعينَ، فَقال: \"أَتَرْضَوْنَ أن تكونوا رُبعَ أَهلِ الجنَّةِ؟ \" قلنا: نَعَم. قال: \"أَتَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أهلِ الجنَّةِ\"؟ قلنا: نَعَم. قال: \"وَالذي نفسي بيدِهِ إِنِّي لأرجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الجنَّةِ، وَذَلك أَنَّ الجنَّةَ لا تَدْخُلُهَا إِلا\n⦗٥٠١⦘ نَفْسٌ مُسْلِمَةٌ، وَما أنتم في الشِّرْكِ (^٤) إلا كالشَّعْرَةِ البيضاء في جلدِ الثور الأسود، أو كَالشَّعْرَةِ السَّوْدَاء في جِلْدِ الثَّورِ الأحمر\" (^٥).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٤٣).\n(^٢) السَّبيعي، عمرو بن عبد الله بن عبيد الهَمْدَاني.\n(^٣) ما بين المعقوفتين من (ط).\n(^٤) جاء في صحيح مسلم \"وما أنتم في أهل الشرك\".\n(^٥) أخرجه البخاري في صحيحه -كتاب الرقاق- باب الحشر (الفتح ١١/ ٣٨٥ ح ٦٥٢٨).\nوأخرجه مسلم في كتاب الإيمان -باب كون هذه الأمة نصف أهل الجنة (١/ ٢٠٠ ح ٣٧٧) كلاهما من طريق محمد بن جعفر عن شعبة عن أبي إسحاق به.\nفائدة الاستخراج:\nفي رواية المصنِّف بيان: عبد الله بن مسعود، وهو عند مسلم مهمل.","vol":"1","page":500},{"text":"٣١٧ - حدثَنا محمد بن علي بن ميمون الرَّقِّيُّ، حدثنا عبيد بن جَنَّادٍ (^١)، وعَمرو بن عُثمان (^٢) قالا: حدثنا عبيد الله بن\n⦗٥٠٢⦘ عَمرو (^٣)، عن زيد بن أبي أُنَيسَةَ (^٤) عن أبي إسحاق، حَدثَنا عَمرو بن ميمون الأوديُّ قال: سمَعْتُ ابنَ مسعودٍ يقول: قال النَّبيُّ ﷺ بمثله (^٥).\n[ذكر] (^٦) بَحرُ بن نصر بن سابق\n⦗٥٠٣⦘ الخَوْلانِيُّ (^٧) قال: حدثنا خالد بن عبد الرحمن (^٨) -وسمعتُ يزيدَ بن عبد الصَّمد (^٩) قال: سألتُ يحيى بن مَعين عنه فقال: ثقة (^١٠) - عَن مالك بن مِغْوَلٍ، عن أبي إسحاق بإسنادِهِ قال: خَطَبَنَا رسولُ الله ﷺ فَأَسْنَدَ ظَهْرَهُ إلى قُبَّةِ أَدَمٍ فقال: \"ألا لا يدخل الجنَّةَ إلا نفسٌ مسلمة، اللهمَّ قد بَلَّغْتُ، اللهمَّ اشهد\" قال: \"تُحِبُّون (^١١) أنَّكم رُبُعُ أهلِ الجنَّة؟ \".\n⦗٥٠٤⦘ وذكر نحوَهُ وقال فيهِ: \"ما مَثَلُكُم فيمن سِوَاكُم إلا كالشَّعرة السَّوداء\" (^١٢).\n_________\n(^١) جَنَّاد -بفتح الميم وتشديد النون وآخره دالٌ مهملة- الكِلأبي مولاهم الرَّقِّي الحلي، توفي سنة (٢٣١ هـ). قال عنه أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل لابن أبي حاتم (٥/ ٤٠٤)، الثقات لابن حبان (٨/ ٤٣٢)، تكملة الإكمال لابن نقطة (٢/ ١٠).\n(^٢) ابن سيَّار الكِلأبي الرَّقِّي، توفي سنة (٢١٩ هـ).\nلم يوثقه أحد سوى ابن حبان فقد ذكره في الثقات وقال: \"ربما أخطأ\"، وذُكِر عند أبي زرعة الرازي فكلَّح وجهه وأساء الثناء عليه، وذكر تلميذه الراوي عنه علي بن ميمون الرَّقي أنه كان يحدِّث من كتب غيره بغير سماعٍ لها، وقال أبو حاتم: \"يتكلَّمون فيه، كان شيخًا أعمى بالرقة يحدِّث الناس من حفظه بأحاديث منكرة لا يصيبونه في كتبه، أدركته ولم أسمع منه، ورأيت من أصحابنا من أهل العلم قد كتب عامة كتبه =\n⦗٥٠٢⦘ = لا يرضاه، وليس عندهم بذلك\"، وقال النسائي والأزدي: \"متروك الحديث\"، وذكره العقيلي في الضعفاء -وقال الذهبي: \"لينه العُقَيلي\"- وقال ابن عدى: \"له أحاديث صالحة عن زهير وغيره، وقد روى عنه ناسٌ من الثقات، وهو ممن يكتب حديثه\"، وقال الدارقطني: \"ضعيف\"، وذكره ابن الجوزى في الضعفاء وحكى قول النسائي والأزدي. وقال الذهبي: \"ليِّن\"، وقال ابن حجر: \"ضعيف\".\nانظر: أبو زرعة الرازي وجهوده (٢/ ٧٥٩)، الضعفاء والمتروكين للنسائي (ص: ١٨٣)، الضعفاء للعقيلي (٣/ ٢٨٧)، الجرح والتعديل لابن أبي حاتم (٦/ ٢٤٩)، الثقات لابن حبان (٨/ ٤٨٣)، الكامل لابن عدي (٥/ ١٧٩٠)، الضعفاء والمتروكين للدارقطني (ص: ٣٠٥)، الضعفاء لابن الجوزي (٢/ ٢٢٩)، ميزان الاعتدال (٣/ ٢٨٠)، والكاشف للذهبي (٢/ ٨٣)، التقريب لابن حجر (٥٠٧٤).\n(^٣) ابن أبي الوليد الأسدي مولاهم، أبو وهب الرقي، راوية زيد بن أبي أُنَيسة.\n(^٤) أبو أسامة الغنوي مولاهم الجَزَري الرُّهَاوي.\n(^٥) لم أجد من أخرجه من طريق زيد بن أبي أُنَيسة عن أبي إسحاق، وقد أخرجه البخاري في صحيحه -كتاب الإيمان والنذور- باب كيف كانت يمين النبي ﷺ (الفتح ١١/ ٥٣٣ ح ٦٦٤٢) من طريق يوسف بن إسحاق بن أبي إسحاق السبيعي عن أبي إسحاق السبيعي به.\nوأخرجه مسلم في كتاب الإيمان -باب كون هذه الأمة نصف أهل الجنة (١/ ٢٠٠ ح ٣٧٦) من طريق أبي الأحوص عن أبي إسحاق السبيعي به.\n(^٦) ما بين المعقوفتين من (ط) و(ك)، ولم يرد فيهما اسم جده ونسبه، وفي الأصل و(م) =\n⦗٥٠٣⦘ = بياض في موضع \"ذكر\"، وعليها في الأصل ضبة، وفي (م) تخريج إلى الهامش، وهو غير واضح.\n(^٧) هو من شيوخ المصنِّف، وقد روى عنه كما سبق في ح (١٤، ٢٢٥).\n(^٨) الخراساني، أبو الهيثم -أو أبو محمد- المروذي، نزيل دمشق.\nوثقه ابن معين، وابن صاعد، وقال أبو زرعة وأبو حاتم الرازيان: \"ليس به بأس\"، وقال العُقيلي: \"في حفظه شيءٌ\"، وقال ابن عدي: \"ليس بذاك\" وقال أيضًا بعد أن ذكر له قرابة أربعة عشر حديثًا من مناكيره: \"وله غير ما ذكرته، وفي بعض أحاديثه إنكار، وعامة ما ينكر من حديثه قد ذكرته، على أن يحيى بن معين قد وثقه، وأرجو أن ما ينكر من حديثه إنما هو وهم منه أو خطأ\". وقال الحافظ ابن حجر: \"صدوقٌ، له أوهام\".\nانظر: الضعفاء للعقيلي (٢/ ٩)، الجرح والتعديل لابن أبي حاتم (٣/ ٣٤١)، الكامل لابن عدي (٣/ ٩٠٧)، تهذيب الكمال للمزي (٨/ ١٢٠)، التقريب (١٦٥١).\n(^٩) هو: يزيد بن محمد بن عبد الصمد القرشي مولاهم، أبو القاسم الدمشقي.\n(^١٠) هذه الرواية أوردها ابن عدي عن ابن معين في الكامل (٣/ ٩٠٧).\n(^١١) في (ط) و(ك): \"أتحبون\" بإثبات أداة الاستفهام.\n(^١٢) هكذا علَّقه المصنِّف، وقد وصله مسلم في كتاب الإيمان -باب كون هذه الأمة نصف أهل الجنة (١/ ٢٠١ ح ٣٧٨) عن محمد بن عبد الله بن نمير عن أبيه عن مالك بن مِغوَلٍ، به.","vol":"1","page":501},{"text":"٣١٨ - حَدثنا عباسٌ الدُّوريُّ، حدثنا أبو يحيى (*واسمه: عبد الحميد بن بَشْمِينْ*) (^١)، حدثنا الأَعْمَشُ، ح\nوحَدثَنا (^٢) إبراهيم بن عبد الله بن أبي الخيبَرِيُّ الكوفي، حدثنا وكيع بن الجراح، عَن الأعمش، عن أبي صَالح (^٣)، عن أبي سَعيدٍ قَال: قَالَ رَسولُ الله (^٤) ﷺ: \"يَقولُ الله يَومَ القيامة: يا آدمُ قُمْ فَابْعَثْ بعثَ النِّارِ. قال: فيقول: لَبَّيْكَ وَسَعْدَيكَ والخيرُ في يديك، يا ربِّ، وما بَعْثُ النَّارِ؟ قال: مِنْ كُلِّ أَلْفٍ تسعَ مائة وتسعةً وتسعين\" (^٥).\nقال: \"فَحِينَئِدٍ يَشِيبُ المَولُودُ، وتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَها\n⦗٥٠٥⦘ وترى النَّاسَ سُكَارى وما هم بِسُكَارى ولكنَّ عَذَابَ الله شَدِيْدٌ\" (^٦). قال: فيقولون: وأَيُّنَا ذاك (^٧) الوَاحِدُ؟ قال: فقالَ رسولُ الله ﷺ: \"تِسْعُ مائة وتسْعَةٌ وتسْعُونَ مِنْ يَأْجُوجَ وَمَأْجُوجَ (^٨) ومنكم واحد\".\nقال: فقال النُّاسُ: الله أكبرُ! فقال رسولُ الله ﷺ: \"وَاللهِ إنِّي لأرجو أن تكونوا رُبُعَ أهلِ الجنَّةِ، والله إنِّي لأرجو أن تكونوا ثُلُثَ أهلِ الجنَّة، وَاللهِ إنِّي لأرجو أن تكونوا نِصْفَ أهلِ الجنَّة\".\nقال: فكبَّرَ النَّاسُ، فقال رسول الله ﷺ: \"ما أنتم يومئذٍ في النَّاسِ إلا كالشَّعرة البيضاء في الثَّور الأسود أو الشعرة السوداء في الثور الأبيض\" (^٩).\n⦗٥٠٦⦘ وَهَذا لفظُ وكيع (^١٠).\n_________\n(^١) عبد الحميد بن عبد الرحمن الحِمَّاني، أبو يحيى الكوفي، وبَشْمِين لقبٌ لوالده، انظر: ح (٦١) فيه كلام، وقد توبع هنا، وما بين القوسين ذوي النجمين ليس في (م).\n(^٢) سقط قوله: \"حدثنا الأعمش\" وعلامة التحويل والواو من \"حدثنا\" من (ط) و(ك) فأصبح الإسناد الأول متصلًا بالثاني.\n(^٣) ذكوان السمان المدني.\n(^٤) في (ط) و(ك): \"النبي\".\n(^٥) في (م): \"وتسعون\".\n(^٦) إشارة إلى الآية (١ - ٢) من سورة الحج.\n(^٧) في النسخ الأخرى: \"ذلك\".\n(^٨) هم قومٌ من ذرية آدم -عليه وعلى نبينا الصلاة والسلام- كما يدل عليه الحديث الآتي الذي فيه قول الله ﷿ لآدم: \"قم فابعث من ذريتك بعثًا إلى النار\"، وسمتُهم الإفساد في الأرض، وقد بنى عليهم ذو القرنين سورًا كما جاء في أواخر سورة الكهف، وسينهار هذا السور في آخر الزمان بعد نزول نبي الله عيسى ﵇، وسيفسدون حينئذٍ في الأرض فيهلكهم الله تعالى.\nانظر: أشراط الساعة للشيخ: يوسف الوابل (ص: ٣٦٥ - ٣٧٩).\n(^٩) أخرجه مسلم في كتاب الإيمان -باب قوله \"يقول الله لآدم أخرج بعث النار من كلِّ ألف تسعمائة وتسعة وتسعين\" (١/ ٢٠١ ح ٣٧٩) من طريق جرير، عن الأعمش به. =\n⦗٥٠٦⦘ = وأخرجه الإمام أحمد في \"المسند\" (٣/ ٣٢) عن وكيع عن الأعمش به.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٩٠٢) من طريق إبراهيم بن عبد الله بن أبي الخيبري عن وكيع عن الأعمش به.\n(^١٠) في (ط) و(ك): \"هذا\" بدون الواو.","vol":"1","page":504},{"text":"٣١٩ - حدثنا علي بن حربٍ، حدثنا أبو مُعَاويةَ (^١)، عن الأعمش، عن أبي صَالحٍ ذكوانَ، عن أبي سَعيدٍ الخُدْري قال: قال رسولُ الله ﷺ: \"يَقولُ الله لآدمَ: قُمْ فَابْعَثْ مِنْ ذُرِّيَّتِكَ بَعْثًا إلى النَّار. فيقول: يا ربِّ كَمْ؟ فيقول: مِنْ كُلِّ ألفٍ تِسْعَمِائةٍ وتسعة وتسعين (^٢) ويبقى واحد. فَعِنْدَ ذلك يَشِيْبُ الصَّغِيرُ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، فَشَقَّ ذلك على النَّاس … \" (^٣). وذكر الحديثَ بِمِثْلِهِ.\n⦗٥٠٧⦘ رواه جريرٌ (^٤) عن الأعمش فقال في آخره: الرَّقمة (^٥) في ذِرَاعِ الحِمَارِ (^٦).\n_________\n(^١) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٢) في النسخ الأخرى بالرفع: \"وتسعون\".\n(^٣) أخرجه مسلم في كتاب الإيمان -باب قوله: يقول الله لآدم: أخرج بعث النار من كلِّ ألفٍ: تسعمائة وتسعة وتسعين (١/ ٢٠٢ ح ٣٨٠)، عن أبي بكر بن أبي شيبة، عن وكيع، وعن أبي كريب عن أبي معاوية كلاهما عن الأعمش به.\nفائدة الاستخراج:\n١ - لم يذكر مسلم كامل لفظه، وميَّز المصنِّف باقي اللفظ المحال عليه.\n٢ - عيَّن المصنِّف اللفظ لِمَن مِن الرواة، وهو عند مسلم من طريق وكيع، وأبي معاوية.\n(^٤) ابن عبد الحميد بن قرط الضبي.\n(^٥) قال النووي: \"هي بفتح الراء وإسكان القاف، قال أهل اللغة: الرقمتان في الحمار هما الأثران في باطن عضديه، وقيل: هي الدائرة في ذراعيه، وقيل: هي الهنة الناتئة في ذراع الدابة من داخل. والله أعلم بالصواب\". شرح صحيح مسلم (٣/ ٩٨).\n(^٦) وصله مسلم في كتاب الإيمان -باب قوله: \"يقول الله لآدم أخرج بعث النار من كل ألف تسعمائة وتسعة وتسعين\" (١/ ٢٠١ ح ٣٧٩) عن عثمان بن أبي شيبة، عن جرير عن الأعمش به، وقال في آخره: \"كمثل الشعرة البيضاء في جلد الثور الأسود، أو كالرَّقْمَة في ذراع الحمار\".","vol":"1","page":506},{"text":"٣٢٠ - حَدثنا عَباس [الدوري] (^١)، حدثنا عمر بن حَفص بن غياثٍ (^٢)، حدثنا أبي، حدثنا الأَعْمَشُ، حدثنا أبو صالح (^٣)، عَن أبي سَعيدٍ، عن النبيّ ﷺ بطوله إلى قوله: \"شَطْرَ أهل الجنَّةِ\" فَكَبَّرْنَا (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) ابن طلق بن معاوية النخعي الكوفي.\n(^٣) في (ط) و(ك): \"عن أبي صالح\".\n(^٤) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿وَتَرَى النَّاسَ سُكَارَى﴾ (الفتح ٨/ ٢٩٥ ح ٤٧٤١) عن عمر بن حفص، عن أبيه عن الأعمش به، وسقط من هذه الطبعة من الفتح قول عمر بن حفص: \"حدثنا أبي\"، وانظر صحيح البخاري (٦/ ١٢٢) طبعة الشعب.","vol":"1","page":507},{"text":"٣٢١ - حدثنا الأحمسيُّ (^١)، حدثنا يعلى (^٢)، ح\nوحَدثنا علي بن حرب، حدثنا أبو مُعاويةَ (^٣)، ويعلى، عن الأعمش، عن أبي صالح، عن أبي هُريرَةَ قال: قال النَّبيُّ ﷺ: \"لِكُلِّ نَبِس دَعْوَةٌ مُسْتَجَابَةٌ، فَعُجِّلَ لِكُلِّ نبيٍّ دعوتُهُ (^٤) واختَبَأْتُ دَعْوَتِي شَفَاعَةً لأُمَّتِي، وهي نَائِلَةٌ إن شاء الله مَنْ مَاتَ مِنْ أُمَّتِي لا يُشْرِكُ بِاللهِ شَيْئًا\" (^٥).\n_________\n(^١) محمد بن إسماعيل بن سمرة الكوفي، أبو جعفر الأحمسي السرَّاج.\n(^٢) ابن عبيد بن أبي أمية الطَّنافِسي الكوفي.\n(^٣) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٤) في (ط) و(ك): \"فعجَّل كلُّ نبيٍّ دعوته\".\n(^٥) سيأتي تخريجه في الذي بعده.","vol":"1","page":508},{"text":"٣٢٢ - حَدثنا علي بن حرب، حدثنا مصعَب بن المقدام (^١)، حدثنا دَاودُ الطائيُّ* (^٢)، عن الأعمش بهذا (^٣).\n_________\n(^١) الخثعمي مولاهم، أبو عبد الله الكوفي.\n(^٢) داود: هو ابن نُصير الطائي الكوفي الزاهد. وفي هذا الموضع حدث خلط في أوراق نسخة (م)، وبعد ترتيبها وفق النسخ الأخرى تبيَّن أنه قد سقط منها لوحة كاملة أولها هذا الموضع، وستأتي الإشارة إلى نهَايتها في موضعها إن شاء الله تعالى.\n(^٣) في (ط) زيادة في هذا الموضع استدركها الناسخ على الهامش نصه: \"الإسناد قال: قال: النبي ﷺ لكل نبي دعوة مستجابة، وإني ادخرت دعوتي شفاعة لأمتي\".\nوالحديث أخرجه مسلم في كتاب الإيمان -باب اختباء النبي ﷺ دعوة الشفاعة لأمته (١/ ١٨٩ ح ٣٣٨) عن أبي بكر بن أبي شيبة وأبي كريب كلاهما عن أبي معاوية عن الأعمش به.=\n⦗٥٠٩⦘ = وأخرجه الإمام أحمد في \"المسند\" (٢/ ٤٢٦) عن يعلى وأبي معاوية كلاهما عن الأعمش به.","vol":"1","page":508},{"text":"٣٢٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وَهب، أخبرني مالكٌ (^١)، عن ابن شهاب، عن أبي سلمةَ، عن أبي هُريرَةَ أنَّ النَّبيَّ ﷺ قال: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ، فَأُرِيدُ أن أَخْتَبِئَ دَعْوَتِي إن شاء الله شفاعةً لأُمَّتِي يومَ القيامة\" (^٢).\n_________\n(^١) وهو في الموطأ -كتاب القرآن- باب ما جاء في الدعاء (١/ ٢١٢ ح ٢٦).\n(^٢) أخرجه البخاري في صحيحه -كتاب التوحيد- باب في المشيئة والإرادة (الفتح ١٣/ ٤٥٦ ح ٧٤٧٤) من طريق شعيب بن أبي حمزة عن الزهري به.\nوقد أخرجه مسلم في كتاب الإيمان -باب اختباء النبي ﷺ دعوة الشفاعة لأمته (١/ ١٨٨ ح ٣٣٤) عن يونس بن عبد الأعلى عن ابن وهبٍ عن مالك به، وأخرجه أيضًا (ح ٣٣٥) من طريق ابن أخي الزهري عن الزهري به.","vol":"1","page":509},{"text":"٣٢٤ - حَدثَنا يوسف بن مُسَلَّم، حدثنا حجاجُ بن محمد (^١)، عن ابن جُريج، ح\nوَحَدثنا الصغانيُّ، حدثنا رَوْحٌ (^٢)، حدثنا ابن جُرَيجٍ، أخبرني أبو الزُّبَير (^٣) أَنَّهُ سمعَ جابر بن عبد الله يقولُ: قال النَّبيّ ﷺ: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ قَدْ دَعَا بِهَا في أُمَّتِهِ، وَاخْتَبَأْتُ دَعْوَتِي شَفَاعَةً لأُمَّتِي يَومَ\n⦗٥١٠⦘ القِيامة\" (^٤).\n_________\n(^١) المِصِّيصي الأعور.\n(^٢) ابن عبادة بن العلاء القيسي.\n(^٣) محمد بن مسلم بن تدرس المكي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب اختباء النبي ﷺ دعوة الشفاعة لأمته (١/ ١٩٠ ح ٣٤٥) عن ابن أبي خلف عن روح بن عبادة به، ولفظه: \"وخبَّأت\".","vol":"1","page":509},{"text":"٣٢٥ - ز - حدثنا يوسف [بن مُسلَّم] (^١)، حدثنا حجاج، عن ابن جُرَيجٍ، أخبرني أبو الزُّبَير، أَنَّه سمعَ جابر بن عبد الله يقول: سمعتُ النَّبي ﷺ يقولُ: \"أرجُو أن يكونَ مَنْ يَتْبَعُنِي مِنْ أُمَّتِي يومَ القيامة رُبُعَ أهلِ الجنَّة\"، فَكَبَّرْنَا. ثُمَّ قال: \"أرجو أن تكونوا ثُلُثَ أهلِ الجنَّةِ\"، قال: فَكَبَّرنا. قال: \"أرجو أن تكونوا الشَّطْرَ\" (^٢).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) هذا الحديث أخرجه الإمام مسلم -كما سبق- من حديث أبي سعيد الخدري، وعبد الله بن مسعود، ولم يخرجه من حديث جابر بن عبد الله، فهو من زوائد المصنِّف، وإسناده حسن، رواته ثقات، حاشا أبي الزبير فإنه صدوق، وقد صرَّح ابن جريج وأبو الزبير بالسماع، وحجاج اختلط -كما سبق في ح (٤٧) - ولكن قال الإمام أحمد إن أحاديث الناس عنه صحيحة إلا ما روى سُنَيد، وليس هذا الحديث من رواية سُنَيد عنه، وقد تابع حجاجًا روح بن عبادة عند الإمام أحمد، فقد أخرجه في \"المسند\" (٣/ ٣٨٣) عن روح بن عبادة عن ابن جريج به.\nوستأتي بقية البحث فيه في الحديث الآتي إن شاء الله تعالى.\nفائدة الاستخراج:\nزيادة حديث في الباب لا يوجد في الأصل المخرَّج عليه من هذا الطريق.","vol":"1","page":510},{"text":"٣٢٦ - حدثنا الفَضْلُ بن عبد الجبَّار (^١)، حدثنا إسحاق بن\n⦗٥١١⦘ إبراهيم (^٢) قاضي خُوَارِزْم (^٣)، عن ابن جُرَيجٍ بإسناده مثله (^٤).\n_________\n(^١) المروزي.\n(^٢) لم أجد له ترجمة في المصادر التي وقفت عليها.\n(^٣) أوله بين الضمة والفتحة، والألف مسترقة مختلسة ليست بألفٍ صحيحة، هكذا يتلفَّظون به. قاله ياقوت الحموى، وهو اسم لأقليم ولمدينة فيها، ويقع هذا الإقليم على ضفاف نهر جيحون، يحدُّها من الشرق والجنوب بلاد خراسان، ومن أهم مدنها: كاث، والجرجانية، وخيوة، وخوارزم، وتقع اليوم في أوزبكستان إحدى الجمهوريات المستقلة عن الإتحاد السوفيتي سابقًا. انظر: معجم البلدان لياقوت (٢/ ٤٥٢)، الروض المعطار للحميري (ص: ٢٢٤)، بلدان الخلافة الشرقية (ص: ٤٨٩).\n(^٤) قوله: \"بإسناده مثله\" ظاهره أنه يعني بمثل الحديث الذي قبله: \"أرجو أن يكون من يتبعني من أمتي … \" هكذا ترتيبه في نسخ مستخرج أبي عوانة، فيحتمل أن يكون كذلك في الواقع، ولكن الحافظ ابن حجر أورد في \"إتحاف المهرة\" (٣/ ٤٦١) هذا الإسناد ضمن أسانيد الحديث الذي قبله -ح (٣٢٤) - وهو حديث: \"لكل نبي دعوة دعا بها … \"، وعلى ذلك فقد يكون في هذا خللٌ في الترتيب من أبي عوانة ﵀، أو ناسخي مسنده، أو يكون حديث: \"أرجو أن يكون من يتبعني من أمتي … \" سقط من نسخة الحافظ حيث لم يورده من حديث جابر بن عبد الله في \"إتحاف المهرة\" ضمن أحاديث ابن جريج عن أبي الزبير عن جابر، وهو على شرطه؟! ولم أجد من أخرج الحديث من هذا الطريق، والله أعلم.","vol":"1","page":510},{"text":"٣٢٧ - حدثَنا الصَّغانيُّ، حدثنا رَوْحُ بن عُبَادَةَ، حدثنا شُعْبَةُ، عن قتادة، عن أنس بن مالك [قال] (^١): قال النَّبيُّ: \"إِنَّ لِكُلِّ نَبيٍّ دَعْوَةً قد دعا بها في أُمَّتِهِ، وَأَنا (^٢) اخْتَبَأْتُ دَعْوَتِي شَفَاعةً لأُمَّتِي\" (^٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) في (ط) و(ك): \"وإني\".\n(^٣) أخرجه البخاري في صحيحه -كتاب الدعوات- باب لكل نبي دعوة مستحابة =\n⦗٥١٢⦘ = (الفتح ١١/ ٩٩ ح ٦٣٠٥) من طريق المعتمر بن سليمان عن أبيه عن أنس بن مالك.\nوأخرجه مسلم في كتاب الإيمان -باب اختباء النبي ﷺ دعوة الشفاعة لأمته (١/ ١٩٠ ح ٣٤٢) عن زهير بن حرب وابن أبي خلف كلاهما عن روح بن عبادة به.\nوأخرجه الإمام أحمد أيضًا في المسند (٣/ ٢٠٨) عن روح بن عبادة به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث، وذكر المصنِّف له من فوائد الاستخراج.\nوبهامش (ك) النص التالي: \"بلغ في الثالث بقراءة الفقيه الفاضل شهاب الدين أحمد بن فرج اللخمي على الشيخ الحسن الصقلي نفع الله به، وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان الشافعي وأخوه وابنا أخته وصهره [و] والدهم\".","vol":"1","page":511},{"text":"٣٢٨ - حدثنا ابن أبي مَسَرَّة (^١)، حدثنا خَلَّاد بن يحيى (^٢)، ح\nوَحدثنا أيُّوبُ بن إسحاق (^٣)، وأبو أُمَيَّة قالا: حدثنا عليُّ بن قَادِم (^٤)،\n⦗٥١٣⦘ قالا: حدثنا مِسْعَر (^٥)، عن قتادةَ، عن أَنَسٍ سمعت النبيّ ﷺ يقول … فذكر مثله (^٦): \"لأُمَّتي يومَ القيامة\" (^٧).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن أبي مسرَّة، أبو يحيى المكي.\n(^٢) ابن صفوان السُّلَمي الكوفي، صدوق، رمي بالإرجاء، وله أغلاطٌ يسيرة، وهو من كبار شيوخ البخاري، وقد تابعه هنا علي بن قادم، وتابعهما وكيع وحماد بن أسامة القرشي عند مسلم.\nانظر: الجرح والتعديل (٣/ ٣٦٨)، الثقات لابن حبان (٨/ ٢٢٩)، تهذيب الكمال للمزي (٨/ ٣٥٩)، الميزان للذهبي (١/ ٦٥٧)، التقريب (١٧٦٦).\n(^٣) ابن سافِري، أبو سليمان البغدادي.\n(^٤) الخزُاعي، أبو الحسن الكوفي، توفي سنة (٢١٣ هـ).\nقال عنه ابن سعد: \"كان ممتنعًا، منكر الحديث، شديد التشيع\"، وضعفه ابن معين، =\n⦗٥١٣⦘ = وذكره العقيلي، والذهبي وغيرهما في الضعفاء.\nووثقه العجلي -وتبعه ابن خلفون في الثقات-، وقال أبو حاتم: \"محله الصدق\"، وقال الفسوي: \"قصرت في الكتابة عنه للتشيع، فإنه كان يميل إلى التشيع، ثم وجدت عامة كهولنا قد كتبوا عنه وقالوا: هو ثقة\"، وقال الساجي: \"صدوق، فيه ضعفٌ\"، وقال ابن قانع: \"كوفي صالح\"، وذكره ابن حبان في الثقات، وقال ابن عدي: \"نُقِم على علي بن قادم أحاديث رواها عن الثوري غير محفوظة، وهو ممن يكتب حديثه\".\nوقال الذهبي: \"صويلح الحديث\"، وقال ابن حجر: \"صدوق، يتشيَّع\". وقد توبع كما سبق في ترجمة خلاد بن يحيى، في هذا الحديث.\nانظر: الطبقات لابن سعد (٤/ ٤٠٦)، الثقات للعجلي (٢/ ١٥٧)، الجرح والتعديل لابن أبي حاتم (١/ ٢٠٦)، المعرفة للفسوي (٢/ ٤٣٦)، الضعفاء للعقيلي (٣/ ٢٥٢)، الثقات لابن حبان (٧/ ٢١٤)، الكامل لابن عدي (٥/ ١٨٤٥)، ديوان الضعفاء للذهبي (ص: ٢٨٥)، تهذيب التهذيب (٧/ ٣١٥) والتقريب لابن حجر (٤٧٨٥).\n(^٥) ابن كِدَام -بكسر أوله وتخفيف ثانيه- الهلالي، أبو سلمة الكوفي.\n(^٦) في (ط) و(ك): \"بمثله\".\n(^٧) أخرجه مسلم في كتاب الإيمان -باب اختباء النبي ﷺ دعوة الشفاعة لأمته (١/ ١٩٠ ح ٣٤٣) من طريق وكيع وأبي أسامة القرشي كلاهما عن مِسْعَرٍ به.\nوأخرجه أيضًا (ح ٣٤١) من طريق معاذ بن هشام الدَّسْتَوَائي عن أبيه عن قتادة به، ولم يخرجه المصنِّف من هذا الطريق. وأخرجه ابن منده في كتاب \"الإيمان\" (٢/ ٨٦٥) من طريق ابن أبي مسرَّة -شيخ المصنِّف- عن خلاد بن يحيى به.","vol":"1","page":512},{"text":"٣٢٩ - حَدثنا الحسن بن عفان [العامري] (^١) حدثنا عبد الله بن نُمَيرٍ (^٢)، ح\nوحدثنا أبو البَخْتَريُّ (^٣)، حدثنا أبو أسامة (^٤) قالا: حدثنا الأَعْمَشُ، عن عَمرو بن مُرَّة (^٥)، عن سعيد بن جُبَير، عن ابن عباس قال: لما أنزل الله: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (^٦) قال: أتى رسول الله ﷺ الصفا فَصَعِدَ عليهِ، ثمَّ نَادَى: \"يا صَبَاحاه\"! فاجتَمَعَ إِليهِ النَّاسُ بينَ رجلٍ يجيء ورجلٍ يَبْعَثُ رسولَهُ، فَقَالَ رسولُ الله ﷺ: \"يا بني عبد المطَّلبِ، يا بني فِهْرٍ، يا بني لُؤَيٍّ، يا بني فلان لو أنِّي أخبرتُكم أنَّ خَيْلًا (^٧) بسفح هذا الجبل تريدُ أن تُغِيْرَ عليكم صَدَّقْتُمُوني؟ \" قالوا: نعم. قال: \"فإِنِّي نَذِيرٌ لكم بينَ يديْ عذابٍ شديدٍ\".\nقال أبو لَهَبٍ: تَبًّا لكمْ (^٨) سائر اليوم أَما جَمَعْتَنَا إلا لهذا؟\n⦗٥١٥⦘ فأنزل الله: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴾ (^٩) \" (^١٠).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) الهَمْدَانِي الكوفي.\n(^٣) عبد الله بن محمد بن شكر العنبري البغدادي.\n(^٤) حماد بن أسامة القرشي.\n(^٥) ابن عبد الله بن طارق المرادي الجملي، أبو عبد الله الكوفي.\n(^٦) سورة الشعراء - الآية (٢١٤).\n(^٧) في (ط): \"رجلًا\" بدل: \"خيلًا\" ولعله سبق قلم.\n(^٨) كذا في النسخ كلها، ولفظ الصحيحين: \"تبًّا لك\" بالإفراد.\n(^٩) في الأصل ضبة على كلمة: \"وقد\"، وفي صحيح مسلم زيادة بعد هذه الآية: \"كذا قرأ الأعمش إلى آخر السورة\"، قال النووي: \"معناه أن الأعمش زاد لفظة \"قد\" بخلاف القراءة المشهورة، وقوله: إلى آخر السورة يعني: أتم القراءة إلى آخر السورة كما يقرؤها الناس\".\nوقال الحافظ ابن حجر: \"والذي يظهر أن الأعمش قرأها حاكيًا لا قارئًا … والمحفوظ أنها قراءة ابن مسعود وحده\". انظر: شرح صحيح مسلم (٣/ ٨٣)، الفتح (٨/ ٣٦٢).\n(^١٠) أخرجه البخاري في صحيحه -كتاب التفسير- بابٌ في تفسير سورة تبَّت (الفتح ٨/ ٦٠٩ ح ٤٩٧١) عن يوسف بن موسى عن أبي أسامة عن الأعمش به.\nوأخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٣ ح ٣٥٥) عن أبي كريب محمد بن العلاء عن أبي أسامة عن الأعمش به.\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٣٠٧) عن عبد الله بن نمير عن الأعمش به.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٨٨٣) من طريق الحسن بن عفان عن عبد الله بن نمير به.\nوأخرجه أيضًا من طريق أبي كريب عن أبي أسامة وعبد الله بن نمير كلاهما عن الأعمش به.\nتنبيه:\nعند مسلم زيادة آية بعد الآية المذكورة عند المصنِّف: ﴿ورهطك منهم المخلَصين﴾،\nقال النووي: \"ظاهر هذه العبارة أنَّ قوله: ﴿ورهطك منهم المخلَصين﴾ كان قرآنًا أنزل، ثم نسخت تلاوته، ولم تقع هذه الزيادة في روايات البخاري\".\nانظر: شرح مسلم للنووي (٣/ ٨٢).","vol":"1","page":514},{"text":"٣٣٠ - حدثنا العُطَارِدِيُّ (^١)، حدثنا أبو مُعاويةَ (^٢) عن الأعمش بنحوه (^٣).\n_________\n(^١) أحمد بن عبد الجبار بن محمد.\n(^٢) محمد بن خازم الضرير، ثقة في الأعمش.\n(^٣) أخرجه البخاري في صحيحه -كتاب التفسير- باب قوله تعالى: ﴿إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ﴾ (الفتح ٨/ ٤٠٠ ح ٤٨٠١) عن علي بن المديني عن أبي معاوية به.\nوأخرجه أيضًا في تفسير سورة تبَّت باب ﴿وَتَبَّ (١) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ﴾ الفتح ٨/ ٦٠٩ ح ٤٩٧٢) عن محمد بن سلام عن أبي معاوية به.\nوأخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ ١/ ١٩٤ ح ٣٥٦) عن أبي كريب وأبى بكر بن أبي شيبة كلاهما عن أبي معاوية به.","vol":"1","page":516},{"text":"٣٣١ - حَدثَنا أبو أُمَيَّةَ، حدثنا زكريَّا بن عدي (^١)، حدثنا حَفْصٌ (^٢)، عن الأعمش [وأبو معاوية، عن الأعمش] (^٣)، بإسنادِهِ نَحْوَهُ (^٤).\n_________\n(^١) ابن رُزيق التيمي، أبو يحيى الكوفي، نزيل بغداد.\n(^٢) ابن غياث بن طلق النخعي، أبو عمر الكوفي.\n(^٣) ما بين المعقوفتين من (ط) وهامش (ك).\n(^٤) أخرجه البخاري في صحيحه -كتاب المناقب- باب من انتسب إلى آبائه في الإسلام والجاهلية (الفتح ٦، ٦٣٧ ح ٣٥٢٥)، وفي كتاب التفسير -باب قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (الفتح ٨/ ٣٦٠ ح ٤٧٧٠) عن عمر بن حفص بن غياث عن أبيه به.","vol":"1","page":516},{"text":"٣٣٢ - حَدثَنا يزيدُ بن سِنانٍ البصري، حدثنا حمَاد بن مَسْعَدَة (^١)، حدثنا سليمانُ التَّيْمِيِّ (^٢)، عن أبي عُثْمَانَ النَّهْدِيّ، عن قَبِيصةَ بن المخارق، وزُهَير بن عَمرو قالا: لما نزلت هذه الآية ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ قال: أَتَى نَبِيُّ الله ﷺ إلى رَضْمَةٍ (^٣) مِن جَبَلٍ فعلا أَعْلاها حَجَرًا، ثمَّ جَعَلَ يَقُولُ وَيُنَادِي (^٤): \"يا بني عبد منافاه إنِّي نذيرٌ، إِنَّما مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ رَأَى العَدُوَّ فذهَبَ يَرْبَأُ (^٥) أَهْلَهُ فَخَشِيَ أَن يَسْبِقَهُ العدوُّ\n⦗٥١٨⦘ إليهم فجعل يُنَادي أو يهتفُ: يا صَبَاحَاه\" (^٦).\n_________\n(^١) التميمي، أبو سعيد البصري.\n(^٢) هو سليمان بن طرخان، أبو المعتمر البصري، نزل التيم فنسب إليهم.\n(^٣) في (ط) و(ك): \"رضفة\" بالفاء، وعلى هامش (ك) التعليق التالي: \"كذا وقع في هذه النسخة رضفة بالفاء، وفي غيرها رضمة بالميم، وهو الصواب، والرضمة: الصخرة العظيمة\".\nوبالميم رواية مسلم وأحمد وغيرهما، وبلفظ \"رضفة\" بالفاء عند الطحاوي وسيأتي ذكر روَايته في تخريج ح (٣٣٤).\nقال النووي: \"الرضمة بفتح الراء وإسكان الضاد المعجمة وبفتحها لغتان\" ونقل عن أهل اللغة قولهم: والرَّضمة واحدة الرضم والرضام وهي صخور عظام بعضها فوق بعض\" وقيل غير ذلك. وأما الرَّضفة فهو الحجر المحمى بالنار، قاله ابن الأثير.\nانظر: شرح مسلم (٣/ ٨٢)، النهاية لابن الأثير (٢/ ٢٣١).\n(^٤) في (ط) و(ك): \"أو ينادي\".\n(^٥) قال النووى: \"بفتح الياء وإسكان الراء وبعدها باء موحدة ثم همزة على وزن يقرأ، ومعناه يحفظهم ويتطلَّع لهم، ويقال لفاعل ذلك ربئة، وهو العين، والطليعة الذي ينظر للقوم لئلا يدهمهم العدو، ولا يكون في الغالب إلا على جبل أو شرف أو شيءٍ =\n⦗٥١٨⦘ = مرتفع لينظر إلى بعد\". شرح صحيح مسلم (٣/ ٨٢).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٣ ح ٣٥٤) من طريق المعتمر بن سليمان التيمي عن أبيه به.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٨٨٥) من طريق حماد بن مسعدة عن سليمان التيمي به.\nفائدة الاستخراج:\nأحال مسلم بفلظ الحديث على ما قبله، وميَّز المصنِّف اللفظ المحال عليه.","vol":"1","page":517},{"text":"٣٣٣ - حدثَنا أبو أُمَيَّة، حدثنا أحمد بن حنبل، حدثنا يحيى القطَّان، حدثنا التَّيميُّ بمثله (^١).\n_________\n(^١) وهو في مسند الإمام أحمد (٥/ ٦٠) عن يحيى القطان به، وأخرجه الإمام أحمد أيضًا في المسند (٥/ ٦٠) عن إسماعيل بن عُليَّة عن التيمي به. وأخرجه أيضًا من طريق محمد بن أبي عدي عن سليمان التيمي عن أبي عثمان عن قبيصة بن المخارق وحده.\nوقال عقب الحديث: \"قال ابن أبي عدي في هذا الحديث عن قبيصة بن مخارق أو وهيب بن عمرو. وهو خطأ إنما هو زهير بن عمرو، فلما أخطأ تركت وهيب بن عمرو\". المسند (٣/ ٤٧٦).","vol":"1","page":518},{"text":"٣٣٤ - حَدثنا الصغاني، أخبرنا عفَّان (^١)، ح\nوحَدثنا ابن الجنيد الدَّقَّاق (^٢)، حدثنا يونس بن محمد (^٣) قالا: حدثنا\n⦗٥١٩⦘ يزيد بن زُرَيعٍ، حدثنا سليمان التَّيمي بإسناده مثله (^٤) بمعناه (^٥).\n_________\n(^١) ابن مسلم بن عبد الله الصفار الباهلي البصري.\n(^٢) محمد بن أحمد بن الجنيد البغدادي، أبو جعفر.\n(^٣) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٤) في (ط) و(ك): \"بمثله\".\n(^٥) أخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٣ ح ٣٥٣) عن أبي كامل الجحدري عن يزيد بن زُرَيعٍ به.\nوأخرجه الطحاوي في \"شرح معاني الآثار\" (٣/ ٢٨٥) من طريق مسدد عن يزيد بن زُرَيعٍ به.\nفائدة الاستخراج:\nنسب المصنِّف سليمان التيمي، وجاء عند مسلم مهملًا.","vol":"1","page":518},{"text":"٣٣٥ - حَدثنا محمد بن يحيى، وَإبراهيم بن مرزوق (^١)، وأبو أُمَيَّة قالوا: حدثنا أبو الوليد (^٢)، ح\nوحدثنا الزَّعْفَرَاني (^٣)، حدثنا عفان (^٤)، قالا: حدثنا أبو عَوانة (^٥)، عن عبد الملك بن عمير (^٦)، عن موسى بن طلحة (^٧)، عن أبي هُريرَةَ قال: لما\n⦗٥٢٠⦘ نزلت ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (^٨) قام رسول الله ﷺ فنادى: \"يا بني كعب بن لؤي أَنقذوا أنفسكم منَ النّارِ! يا بني عبد مناف أنقذوا أنفسكم منَ النَّارِ! يا بني هاشم أنقذوا أنفسكم منَ النَّارِ! يا بني عبد المطَّلب أنقذوا أنفسكم منَ النَّارِ! يَا فاطمة بنت محمد أنقذي نفسكِ منَ النّارِ! فإنِّي لا أملك لكم منَ الله شيئًا، غيرَ أنَّ لكم رَحِمًا سَأَبُلُّهَا بِبِلالِهَا (^٩) \" (^١٠).\n_________\n(^١) ابن دينار الأموي البصري، نزيل مصر.\n(^٢) هشام بن عبد الملك الطيالسي الباهلي مولاهم البصري.\n(^٣) الحسن بن محمد بن الصَّبَّاح، أبو علي البغدادي.\n(^٤) ابن مسلم بن عبد الله الصفار الباهلي.\n(^٥) الوضاح بن عبد الله اليشكري البزاز.\n(^٦) ابن سويد بن جارية القرشي أو الفرسي المعروف بالقبطي أو ابن القبطية، متكلَّم فيه، وهو مدلسٌ أيضًا من الثالثة، ولم أجده صرَّح بالتحديث في شيءٍ من الطرق، ولكن الحديث في صحيح مسلم كما سيأتي في التخريج. وانظر: ح (٢٢٢).\n(^٧) ابن عبيد الله القرشي التيمي.\n(^٨) سورة الشعراء - الآية (٢١٤).\n(^٩) قال النووي: \"ضبطناه بفتح الباء الثانية وكسرها، وهما وجهان مشهوران ذكرهما جماعات من العلماء\"، وقال أيضًا: \"معنى الحديث: سأصلها، شبِّهت قطيعة الرحم بالحرارة، ووصلها بإطفاء الحرارة ببرودة، ومنه بلوا أرحامكم أي: صلوها\". شرح صحيح مسلم (٣/ ٨٠).\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٢ ح ٣٤٩) عن عبيد الله القواريري عن أبي عوانة عن عبد الملك بن عميرٍ به، وأخرجه أيضًا قبله (ح ٣٤٨) من طريق جرير بن عبد الحميد عن عبد الملك بن عمير به.\nوأخرجه الإمام أحمد في \"المسند\" (٢/ ٥١٩) عن أبي الوليد الطيالسي به.\nوأخرجه الطحاوي في \"شرح معاني الآثار\" (٣/ ٢٨٥) عن إبراهيم بن مروزق -شيخ المصنِّف- عن أبي الوليد وعفان كلاهما عن أبي عوانة به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ أبي عوانة للحديث، وإنما قال بعد ذكر الإسناد: وحديث جريرٍ =\n⦗٥٢١⦘ = أتم وأشبع، وميَّز المصنِّف لفظ أبي عوانة، عن عبد الملك بن عمير.","vol":"1","page":519},{"text":"٣٣٦ - حدثنا محمد بن يحيى، وهلالُ بن العلاء (^١)، وأبو عثمان التَّنُوخي (^٢)، قالوا: حدثنا عبد الله بن جَعفر (^٣)، حدثنا* (^٤) عبيد الله بن\n⦗٥٢٢⦘ عَمرو (^٥)، عَن عبد الملك بن عُمير، ح\nوحَدثنا محمدُ بن كثير الحرَّاني (^٦)، حدثنا يحيى بن يَعْلى (^٧)، حدثنا زائدَةُ (^٨) حدثنا عبد الملك بن عمير، عن موسى بن طلحةَ، عن أبي هُريرة قَال: لما نزلت هَذه الآية ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ فَدَعَا رسولُ الله ﷺ قُرَيشًا فَعَمَّ وَخَصَّ، وَقال: *يا معشرَ قريش، اشتَرُوا أنفسكم مِنَ النَّارِ! يا معشرَ بني كعب بن لؤيٍّ* (^٩)، يا معشرَ بني عبد مَنافٍ، يا معشرَ بني (^١٠) هاشم، يا معشرَ بني عبد المطَّلبِ، يقول النَّبيُّ [ﷺ] (^١١) لكم: أنقِذوا أنفسكم منَ النَّارِ! يا فاطمة بنت محمدٍ أنقذي نفسكِ من النَّارِ! فَإنِّي واللهِ (*ما*) أملكُ لكم مِنَ الله شيئًا، إلا أنّ لكم رَحِمًا سَأَبُلُّهَا بِبِلالِهَا\" (^١٢).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٢) التَّنُوخي: بفتح التاء المثناة الفوقية وضم النون المخففة وفي آخرها الخاء المعجمة، نسبة إلى تَنُوخ، وهو اسم لعدة قبائل اجتمعوا قديمًا بالبحرين وتحالفوا على التوازر والتناصر، وأقاموا هناك فسموا تنوخًا، والتَّنوخ: الإقامة، ونزلت جماعة منهم معرة النعمان بالشام.\nولم يتضح لي من هو المعني به في هذا الإسناد، وربما يكون هو: سعيد بن عثمان التنوخي أبو عثمان الحمصي، فقد ذكره ابن أبي حاتم في الجرح والتعديل وقال: \"روى عن بشر بن بكر، وأبي المغيرة، وأسد بن موسى، وبشر بن المنذر، وعلي بن معبد، سمعنا منه بحمص، محله الصدق\". وهؤلاء الذين ذكرهم ابن أبي حاتم فيمن روى عنهم وفياتهم متقاربة من وفاة شيخ أبي عثمان التنوخي هنا: عبد الله بن جعفر، ولم أجد لأبي عثمان هذا ترجمة في موضع آخر، وعلى كلٍّ فقد تابعه محمد بن يحيى الذهلي وهلال بن العلاء في هذا الإسناد.\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٤٧)، الأنساب للسمعاني (٣/ ٩٠).\n(^٣) ابن غيلان الرَّقِّي، أبو جعفر القرشي مولاهم، توفي سنة (٢٢٠ هـ).\nثقة، غير أنه تغيَّر قبل موته بسنتين، قال الحافظ ابن حجر: \"ثقة، لكنه تغيَّر بأخرة فلم يفحش اختلاطه\" وقد تابعه زكريا بن عدى عند الترمذي كما سيأتي في التخريج إن شاء الله.\nانظر: تهذيب الكمال للمزي (١٤/ ٣٧٦)، التقريب (٣٢٥٣)، الكواكب النيرات لابن الكيال (ص: ٢٩٩).\n(^٤) هذا الموضع نهَاية السقط في (م) المشار إليه في ح (٣٢٢).\n(^٥) ابن أبي الوليد الرَّقِّي، أبو وهب الأسدي مولاهم.\n(^٦) هو: محمد بن يحيى بن محمد بن كثير الكلبي، أبو عبد الله الحرّاني.\n(^٧) ابن الحارث بن حرب المُحَاربيّ، أبو زكريا الكوفي.\n(^٨) ابن قُدَامة الثقفي، أبو الصَّلت الكوفي.\n(^٩) ما بين النجمين سقط من (ط) و(ك).\n(^١٠) سقطت كلمة \"بني\" من (م).\n(^١١) ما بين المعقوفتين من (ط) و(ك).\n(^١٢) أخرجه الترمذي في سننه -كتاب تفسير القرآن -باب ومن سورة الشعراء (٥/ ٣٣٨ ح ٣١٨٥) من طريق زكريا بن عدي عن عبيد الله بن عمرو الرَّقَّي به، وقال عقبه: \"هذا حديث حسن صحيح غريب من هذا الوجه، يُعرَف من حديث موسى بن طلحة\". =\n⦗٥٢٣⦘ = وأخرجه الإمام أحمد في \"المسند\" (٢/ ٣٦٠) عن معاوية بن عمرو عن زائدة بن قدامة به.\nوأخرجه ابن جرير الطبري في تفسيره\" (١٩/ ١٤٦) من طريق حماد بن أسامة القرشي عن زائدة بن قدامة به.","vol":"1","page":521},{"text":"٣٣٧ - حَدثنا أبو أُميَّةَ، حدثنا الحسن بن موسى (^١)، وعبيد الله بن موسى (^٢)، عن شَيبان (^٣)، عن عبد الملك بن عُمَير بإسنادِهِ (^٤) نحوَه (^٥).\n_________\n(^١) الأشيب، أبو علي البغدادي.\n(^٢) ابن باذام العبسي الكوفي.\n(^٣) ابن عبد الرحمن التميمي مولاهم النحوي، أبو معاوية البصري المؤدب.\n(^٤) كلمة: \"بإسناده\" ليست في (ط) و(ك).\n(^٥) أخرجه الإمام أحمد في \"المسند\" (٢/ ٣٦١) عن الحسن عن شيبان به، والظاهر أن الحسن هذا هو ابن موسى الأشيب فإنه من شيوخ الإمام أحمد، ووقع في \"أطراف المسند\" للحافظ ابن حجر (٨/ ٦٣): \"الحسين\"؟.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٨٧٧) من طريق محمد بن مسلم عن الحسن بن موسى وعبيد الله بن موسى كلاهما عن شيبان به.","vol":"1","page":523},{"text":"٣٣٨ - ز - حدثنا أبو قلابة (^١)، حدثنا أبو عاصم (^٢)، حدثنا عَوف (^٣)،\n⦗٥٢٤⦘ عن قسَامة بن زهير (^٤) قال: قال الأشعريُّ (^٥): لما نزلت ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ قام نبيُّ الله ﷺ فقال: \"يا آل عبد مَنافاه، إنّي لكم نذير\" (^٦).\n_________\n(^١) عبد الملك بن محمد بن عبد الله الرَّقاشي البصري، متكلَّمٌ فيه، وقد تابعه ابن جرير، وللحديث طرق أخرى عن عوف كما سيأتي في التخريج، انظر: ح (٤٢).\n(^٢) الضحاك بن مخلد النبيل الشيباني البصري.\n(^٣) ابن أبي جميلة العَبدي الهَجَري، أبو سهل البصري المعروف بابن الأعرابي، توفي سنة =\n⦗٥٢٤⦘ = (١٤٦ أو ١٤٧ هـ).\nوثقه ابن سعد، وابن معين، والإمام أحمد، وقال أبو حاتم: \"صدوق، صالح\"، ووثقه النسائي، وذكره ابن حبان وابن شاهين في الثقات.\nوقد رمي بالقدر، والتشيُّع، ومن أجل ذلك ذكره أبو زرعة والعقيلي وغيرهما في الضعفاء.\nوقال الذهبي: \"ثقة مشهور\"، ورمز له في الميزان \"صح\"، وقال ابن حجر: \"ثقة، رمي بالقدر والتشيع\".\nانظر: طبقات ابن سعد (٧/ ٢٥٨)، تاريخ الدوري (٢/ ٤٦٠ - ٤٦١)، العلل رواية عبد الله بن أحمد (١/ ٤١١)، أبو زرعة الرازي وجهوده (٢/ ٦٥٩)، الضعفاء للعقيلي (٣/ ٤٢٩)، الجرح والتعديل لابن أبي حاتم (٧/ ١٥)، الثقات لابن حبان (٧/ ٢٩٦)، الثقات لابن شاهين (ص: ٢٤٨)، تهذيب الكمال للمزي (٢٢/ ٤٣٧)، ميزان الاعتدال (٣/ ٣٠٥) والمغني للذهبي (٢/ ٤٩٥)، التقريب (٥٢١٥).\n(^٤) المازني التميمي البصري.\n(^٥) هو الصحابي الجليل عبد الله بن قيس، أبو موسى الأشعري.\n(^٦) لم يخرجه مسلم من حديث أبي موسى الأشعري، فهو من زوائد المصنِّف على مسلم، وقد أخرجه الترمذي في سننه -كتاب التفسير- باب ومن سورة الشعراء (٥/ ٣٣٩ ح ٣١٨٦)، وابن جرير الطبري في \"تفسيره\" (١٩/ ١٤٦) كلاهما من طريق أبي زيد سعيد بن أوس عن عوف بن أبي جميلة به. ووقع في تفسير الطبري \"سعد\" بدل =\n⦗٥٢٥⦘ = \"سعيد\" وهو خطأ.\nوأخرجه ابن جرير أيضًا -في الموضع السابق- عن محمد بن بشار بندار عن عبد الوهاب الثقفي ومحمد بن جعفر غندر كلاهما عن عوفٍ عن قسامة بن زهير عن النبي ﷺ مرسلًا.\nوأخرجه أيضًا عن أبي عاصم الضحاك بن مخلد عن عوفٍ عن قسامة، وقال فيه قسامة: أظنه عن الأشعري عن النبي ﷺ.\nقال الترمذي عقب إخراجه الحديث: \"هذا حديث غريبٌ من هذا الوجه من حديث أبي موسى وقد رواه بعضهم عن عوفٍ عن قسامة بن زهير عن النبي ﷺ مرسلًا، ولم يذكروا فيه عن أبي موسى وهو أصح، ذاكرت به محمد بن إسماعيل -أي: البخاري- فلم يعرفه من حديث أبي موسى\".\nفالحديث إذًا اختلِف فيه على عوف بن أبي جميلة، فرواه أبو زيد سعيد بن أوس -كما عند الترمذي- عن عوفٍ عن قسامة عن أبي موسى موصولًا، ورواه عبد الوهاب الثقفي ومحمد بن جعفر غندر كلاهما عن عوفٍ عن قسامة عن النبي ﷺ مرسلًا.\nورواه المصنِّف وابن جرير عن أبي عاصم عن عوف عن قسامة عن أبي موسى موصولًا، غير أنه في رواية ابن جرير شك فقال: \"أظنه عن أبي موسى\".\nفعلى هذا يترجَّح جانب الإرسال كما قال الترمذي، ومال إليه البخاري رحمهما الله تعالى، لأن محمد بن جعفر غندر وعبد الوهاب الثقفى أوثق من أبي زيد سعيد بن أوس، وأما الضحاك بن مخلد فقد رواه بالشك في رواية ابن جرير، وابن جرير أوثق من أبي قلابة شيخ المصنِّف لأن هذا الأخير متكلَّمٌ فيه كما سبق في ترجمته (ح ٤٢) والله أعلم.\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث في الباب، ولا يوجد في الأصل المخرَّج عليه من طريق هذا =\n⦗٥٢٦⦘ = الصحابي.","vol":"1","page":523},{"text":"٣٣٩ - حَدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس، ح\nوَحَدثنا محمد بن عُزَيزٍ الأيلي (^١)، وَيُونُس بن عبد الأعلى قالا: حدثنا سلامة بن رَوْحٍ (^٢)، عن عُقَيل (^٣)، كلاهما عن الزهري، حَدثني سعيد بن المسيَّب، وأبو سلمة بن عبد الرحمن، أنَّ أبا هريرة قال: قال رسول الله ﷺ حين أُنْزِل عليهِ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ قال: \"يا معشرَ (^٤) قُرَيشٍ اشتروا أنفسكم مِنَ الله لا أُغْنِي عنكم مِنَ الله شيئًا، يا بني عبد المطَّلب لا أغني عنكم مِنَ الله شيئًا، يا عباس بن عبد المطُّلب لا أغني عنك مِنَ الله شيئًا، يَا صَفيَّةُ عمَّة رسولِ الله (^٥) ﷺ لا أُغْني عنكِ مِنَ الله شيئًا، يا فاطمةُ بنتَ محمّدٍ سَلِيْنِي ما شئتِ لا أُغْنِي عنكِ مِنَ الله شيئًا\" (^٦).\n_________\n(^١) متكلَّمٌ فيه، والراجح أنه صدوق، انظر: ح (٨٢).\n(^٢) ابن خالد بن عقيل القرشي الأموي، أبو روح العقيلي، ضعيف، وقد تابعه يونس وهو ثقة، وانظر: ح (٨٢).\n(^٣) ابن خالد بن عَقيل الأيلي، أبو خالد الأموي مولاهم.\n(^٤) في (م): \"معاشر\".\n(^٥) في (ط) و(ك): \"النبي\".\n(^٦) أخرجه البخاري في صحيحه -كتاب الوصايا- باب هل يدخل النساء والولد في =\n⦗٥٢٧⦘ = الأقارب (الفتح ٥/ ٤٤٩ ح ٢٧٥٣) من طريق شعيب بن أبي حمزة عن الزهري به.\nوأخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٢ ح ٣٥١) عن حرملة بن يحيى عن ابن وهب عن يونس عن الزهري به.\nوأخرجه ابن جرير الطبري في \"التفسير\" (١٩/ ١٤٤ - ١٤٥)، والطحاوي في \"شرح معاني الآثار\" (٣/ ٢٨٥ - ٢٨٦) كلاهما عن يونس بن عبد الأعلى عن سلامة بن روح عن عُقَيل عن الزهري به، وعن يونس بن عبد الأعلى عن ابن وهب عن يونس عن الزهري به.","vol":"1","page":526},{"text":"٣٤٠ - حدثنا أبو عمر أحمد بن عبد الجبَّار الكوفي (^١)، حدثنا وكيع بن الجراح، عن هشام بن عروة، عن أبيهِ، عن عائشَةَ قالت: لما نَزلت: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ قام رسول الله ﷺ فقال: يا فاطمةُ بنتَ محمدٍ ﷺ (^٢)، يا صَفِيَّةُ، يا بني عبد المطَّلب لا أملك لكم شيئًا، سلوني ما شئتم مِن مالي\" (^٣).\n_________\n(^١) في (ط) و(ك): \"العُطاردي\" بدل \"الكوفي\".\n(^٢) الصلاة على النبي ﷺ ليست في (ط) و(ك).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٢ ح ٣٥٠) عن محمد بن عبد الله بن نمير عن وكيع ويونس بن بكير كلاهما عن هشام به.\nوأخرجه الإمام أحمد في \"المسند\" (٦/ ١٨٧) عن وكيع بن الجراح عن هشام به.\nوأخرجه الترمذي في سننه -كتاب الزهد- باب ما جاء في إنذار النبي ﷺ قومه (٤/ ٥٥٤ ح ٢٣١٠) من طريق محمد بن عبد الرحمن الطفاوي عن هشام بن عروة =\n⦗٥٢٨⦘ = به، وقال عقب الحديث: \"حديث عائشة حديث حسن غريبٌ، هكذا روى بعضهم عن هشام بن عروة نحو هذا، وروى بعضهم عن هشام عن أبيه عن النبي ﷺ مرسلًا لم يذكر فيه عن عائشة\".\nفائدة الاستخراج:\nبيَّن المصنِّف في روايته: وكيع بن الجراح، وهو عند مسلم مهمل.","vol":"1","page":527},{"text":"٣٤١ - حدثنا محمد بن حَيُّويَه بن موسى (^١)، أخبرنا أبو اليمان (^٢)، أخبرنا شعيبٌ (^٣)، حَدَّثني أبو الزِّناد (^٤)، ح\nوَحَدثنا محمد بن يحيى بن كثير الحرَّاني (^٥)، حدثنا إسماعيل بن أبي كريمة (^٦)، حدثنا محمد بن سلمة (^٧)، عن أبي عبد الرَّحيم (^٨)، عَن عبد الوهاب (^٩)، عن عبد الله بن ذكوان، ح\n⦗٥٢٩⦘ وَحَدثنا طاهر بن خالد بن نزار (^١٠)، حدثنا أَبي (^١١)، حدثنا إبراهيم بن طَهْمَانَ (^١٢)، عن موسى بن عُقْبَةَ (^١٣)، عن أبي الزِّناد، عن عبد الرحمن الأعرج، عَن أبي هُريرةَ قال: قال رسولُ الله ﷺ: \"يا بَني عبد مَنافٍ اشتروا أنفسكم مِن الله، يا بني عبد المطَّلبِ اشتروا أنفسكم مِنَ الله، يا أمَّ الزُّبَيرِ يا عَمَّةَ النَّبي ﷺ يا فاطمةُ بنتَ رسولِ الله ﷺ، اشتريا أنفسكما مِنَ الله لا أملك لكما مِنَ الله شيئًا سَلاني من مالي ما شئتما\" (^١٤).\n⦗٥٣٠⦘ وهَذا لفظُ شُعيب بن أبي حمزةَ، وَمَعنى حديثهم واحد.\n_________\n(^١) هو: محمد بن يحيى بن موسى الإسفراييني.\n(^٢) الحكم بن نافع البهراني.\n(^٣) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٤) عبد الله بن ذكوان القرشي كما سيأتي التصريح به في الإسناد الآتي.\n(^٥) في (ط) و(ك): \"محمد بن كثير\" فقط، وهو: محمد بن يحيى بن محمد بن كثير الحراني، أبو عبد الله الكلبي.\n(^٦) هو: إسماعيل بن عبيد بن عمر بن أبي كريمة القرشي الأموي، أبو أحمد الحرَّاني \"ثقة يغرب\" انظر: التقريب ٤٦٨.\n(^٧) ابن عبد الله الباهلي مولاهم، أبو عبد الله الحراني، وهو راوية أبي عبد الرحيم وابن أخته.\n(^٨) خالد بن أبي يزيد الأموي مولاهم الحراني.\n(^٩) ابن بُخْت -بضم الموحدة وسكون المعجمة بعدها مثناة- القرشي الأموي مولاهم =\n⦗٥٢٩⦘ = المكي، نزيل الشام ثم المدينة. التقريب (٤٢٥٤).\n(^١٠) ابن المغيرة بن سُلَيم الغسَّاني مولاهم، أبو الطيب الأيلي، قال عنه ابن أبي حاتم: \"صدوق\"، ووثقه الخطيب البغدادي. انظر: الجرح والتعديل (٤/ ٤٩٩)، تاريخ بغداد (٩/ ٣٥٥).\n(^١١) خالد بن نزار الغساني الأيلي:\nذكره ابن حبان في الثقات وقال: \"يغرب ويخطئ\"، ووثقه محمد بن وضاح، والذهبي، وقال الحافظ ابن حجر: \"صدوق يخطئ\". وقد روى عن ابن طهمان نسخة.\nانظر: الثقات لابن حبان (٨/ ٢٢٣)، تهذيب الكمال للمزي (٨/ ١٨٤)، الكاشف للذهبي (١/ ٣٦٩)، تهذيب التهذيب (٢/ ١١٣)، والتقريب لابن حجر (١٦٨٢).\n(^١٢) ابن شعبة الخراساني.\n(^١٣) ابن أبي عَيَّاش القرشي الأسدي مولاهم، أبو محمد المدني، صاحب المغازي.\n(^١٤) أخرجه مسلم في كتاب الإيمان -باب في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (١/ ١٩٣ ح ٣٥٢) من طريق زائدة بن قدامة عن أبي الزناد عن الأعرج به.\nفائدة الاستخراج:\nلم يسق مسلم متنه، وسياق المصنِّف له من فوائد الاستخراج.","vol":"1","page":528},{"text":"٣٤٢ - حدثنا إبراهيم بن الوليدِ الجَشَّاش (^١)، حدثنا سعيد بن داود (^٢)، حدثنا مالك، عن أبي الزِّناد بنحوه (^٣).\n_________\n(^١) أبو إسحاق، ذكره ابن حبان في الثقات، ووثقه الدارقطني، والخطيب، وتبعه ابن الجوزي.\nانظر: الثقات لابن حبان (٨/ ٨٠)، تاريخ بغداد للخطيب (٦/ ١٩٩)، المنتظم لابن الجوزي (١٢/ ٢٥٠)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ ص: ٢٩٨).\n(^٢) ابن سعيد بن أبي زنبر الزنبري المدني، ضعيف، وله عن مالك مناكير، انظر: ح (٣٠٠).\n(^٣) لم أجد من أخرجه من هذا الطريق.","vol":"1","page":530},{"text":"٣٤٣ - حدثنا أبو إبراهيم الزُّهري (^١)، حدثنا أحمد بن حنبل، ويحيى بن مَعين، ح\nوحدثنا هلال بن العلاء (^٢)، وعبد الله بن أحمد (^٣) في آخرين قالوا: حدثنا أحمدُ بن حنبل (^٤)، حدثنا محمد بن جَعفر، حدثنا شُعْبَةُ، عن إسماعيلَ بن أبي (^٥) خالدٍ، عَن قيسٍ -يَعني ابن أبي حَازم-،\n⦗٥٣١⦘ عن عَمرو بن العاص [قال] (^٦): سمعتُ النَّبيَّ ﷺ جهارًا غيرَ سِرٍّ يقول: \"أَلا إِنّ آلَ بني فلانٍ لَيْسوا لي بأولياء، إِنَّما وَليِّيَ الله وَصَالحُ المؤمنين\" (^٧).\n_________\n(^١) أحمد بن سعد بن إبراهيم البغدادي.\n(^٢) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٣) ابن محمد بن حنبل الشيباني.\n(^٤) والحديث في المسند (٤/ ٢٠٣).\n(^٥) وقع في (م): \"أخبرنا\" بدل: \"بن أبي\" وهو خطأ.\n(^٦) ما بين المعقوفتين من (ط) و(ك).\n(^٧) أخرجه البخاري في صحيحه -كتاب الأدب- باب تُبَل الرحم ببلالها (الفتح ١٠/ ٤٣٢ ح ٥٩٩٠) عن عمرو بن عباس عن محمد بن جعفر عن شعبة به.\nوأخرجه مسلم في كتاب الإيمان -باب موالاة المؤمنين ومقاطعة غيرهم والبراءة منهم (١/ ١٩٧ ح ٣٦٦) عن أحمد بن حنبل عن محمد بن جعفر به. ولفظ الشيخين والإمام أحمد: \"آل أبي فلان\" بخلاف لفظ المصنِّف.\nوقال البخارى في أثناء الحديث: \"قال عمرو: في كتاب محمد بن جعفر بياضٌ\" أي في موضع قوله \"فلان\".\nقال الحافظ ابن حجر: \"قال عبد الحق في كتاب \"الجمع بين الصحيحين\": إن الصواب في ضبط هذه الكلمة بالرفع، أي وقع في كتاب محمد بن جعفر موضع أبيض، يعني بغير كتابة، وفهم منه بعضهم أنه الاسم المكنى عنه في الرواية فقرأه بالجر على أنه في كتاب محمد بن جعفر أن آل أبي بياض، وهو فهمٌ سيئٌ ممن فهمه لأنه لا يعرف في العرب قبيلة يقال لها آل أبي بياض، فضلًا عن قريش، وسياق الحديث مشعرٌ بأنهم من قبيلة النبي ﷺ وهي قريش، بل فيه إشعارٌ بأنهم أخص من ذلك لقوله: \"إن لهم رحمًا\". فتح الباري (١٠/ ٤٣٣).\nفائدة الاستخراج:\nعرَّف المصنِّف بقيس بن أبي حازم، وهو مسلم مهمل.","vol":"1","page":530},{"text":"٣٤٤ - حدثنا أبو النَّضر إسماعيلُ بن عبيد الله (^١) وفهد بن\n⦗٥٣٢⦘ سليمان (^٢) قالا: حدثنا أبو العاص (^٣) من ولد سعيد بن العاص، حَدثني عنبسة بن عبد الواحد (^٤)،\n⦗٥٣٣⦘ عن بَيان (^٥)، عن قيس بن أبي حَازم، عن ابن العاص (^٦): سمعتُ النَّبي ﷺ يقولُ: \"إِنَّ بَني فلانٍ -فذَكَرَ مثلَهُ- وَلِيِّيَ الله والذين آمنوا، ولكن لهم رَحِمٌ أَبُلُّهَا بِبِلالِهَا\" (^٧).\n_________\n(^١) لم أجد له ترجمة في المصادر التي توفرت لي.\n(^٢) الدَّلَّال النخَّاس -بالمعجمة-، أبو محمد الكوفي، نزيل مصر، توفي سنة (٢٧٥ هـ).\nذكره ابن أبي حاتم ولم يذكر فيه جرحًا أو تعديلًا وقال: \"كتبت فوائده، ولم يقض لنا السماع منه\"، ووثقه ابن يونس فيما نقله الذهبي والعيني عنه.\nانظر: الجرح والتعديل لابن أبي حاتم (٧/ ٨٩)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ هـ / ص ٤١٦)، مغاني الأخيار للعيني (مخطوط ل ٣٧٦).\n(^٣) هو: أحمد بن عبد الواحد بن أمية بن عبد الله بن سعيد بن العاص القرشي الأموي، ذكره المزي في الرواة عن عنبسة بن عبد الواحد -والظاهر أنه أخوه- وذكره الذهبي فيمن كنيته أبو العاص، ولم أجد له ترجمة. انظر: تهذيب الكمال (٢٢/ ٤٢٠)، المقتنى للذهبي (١/ ٣٣٤).\n(^٤) وقع في (م): \"عبد الله\" بدل \"عنبسة\"، ولعله سبق قلم، وهو عنبسة بن عبد الواحد بن أمية بن عبد الله بن سعيد بن العاص بن أمية القرشي الأموي، أبو خالد الكوفي.\nوثقه ابن سعد، وابن معين، وأبو حاتم، وقال الإمام أحمد، وأبو زرعة، وأبو داود: \"ليس به بأس\"، وذكره ابن حبان في الثقات.\nوقال البخاري: \"عنبسة بن عبد الواحد ضعيفٌ، ذاهب الحديث\".\nووثقه الحافظان الذهبي وابن حجر، وأما قول البخاري فيه فغريبٌ مع توثيق من سبق ذكرهم له، ولذا قال د. حمزة الديب محقِّق العلل الكبير: \"لم أجد في عنبسة بن عبد الواحد جرحًا حتى إن الذهبي لم يذكره في الميزان، ومن عادته أن يذكر فيه من جُرِح ولو كان ثقة، ولم يذكره في المغني ولا ابن حبان في المجروحين، ويبدو أن العبارة هنا غير سليمة، والله تعالى أعلم\". =\n⦗٥٣٣⦘ = وقد أخرج له البخاري تعليقًا، ولم يذكره الحافظ في هدي الساري في أسماء من طعن فيه من رجال البخاري، ولا فيمن أخرج لهم البخاري تعليقًا، ويبدو أن العبارة غير سليمة كما قال المحقِّق والله أعلم.\nانظر: تاريخ الدوري (٢/ ٤٥٨)، طبقات ابن سعد (٧/ ٣٢٦)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (٢/ ٩٧٨)، الجرح والتعديل لابن أبي حاتم (٦/ ٤٠١)، الثقات لابن حبان (٧/ ٢٨٨)، تاريخ بغداد للخطيب (١٢/ ٢٨٣)، الكاشف للذهبي (٢/ ١٠٠)، التقريب (٥٢٠٧).\n(^٥) ابن بشر الأحمسي البجلي، أبو بشر الكوفي المعلِّم.\n(^٦) في (م): \"أبي العاص\" وهو خطأ.\n(^٧) أخرجه البخاري معلقًا في صحيحه -كتاب الأدب- باب تُبَل الرحم ببلالها (الفتح ١٠/ ٤٣٢ ح ٥٩٩٠) عن عنبسة بن عبد الواحد عن بيان بن بشرٍ به.\nقال الحافظ ابن حجر: وقد وصله البخاري في كتاب \"البر والصلة\" عن محمد بن عبد الواحد بن عنبسة قال حدثنا جدي عنبسة بن عبد الواحد فذكره، وأخرجه الإسماعيلي من رواية فهد بن سليمان عن محمد بن عبد الواحد المذكور، وساقه بلفظ: \"سمعت عمرو بن العاص يقول سمعت النبي ﷺ ينادي جهرًا غير سرٍ: إن بني أبي فلان ليسوا بأوليائي، إنما ولييَ الله والذين آمنوا، ولكن لهم رحم … الحديث\".\n[تنبيه: وقع في المطبوع من الفتح \"نهد بن سليمان\" بالنون، وهو خطأٌ].\nووصله الحافظ ابن حجر في تغليق التعليق من طريق البخاري عن محمد بن عبد الواحد بن عنبسة عن جده، ومن طريق أبي بكر الإسماعيلي عن عبد الله بن =\n⦗٥٣٤⦘ = محمد بن مسلم عن فهد بن سليمان عن محمد بن عبد الواحد به.\nومحمد بن عبد الواحد هذا لم أجد له ترجمة في المصادر التي وقفت عليها، وكذا قال الشيخ الألباني: \"لم أجد له ترجمة في شيءٍ من الكتب التي عندي\".\nوأما قوله: \"آل أبي فلان\" أو آل بني فلان\" كما هي رواية المصنّف فقال النووي: \"هذه الكناية هي من بعض الرواة خشي أن يسميه فيترتب عليه مفسدة وفتنة إما في حق نفسه، وإما في حقه وحق غيره، فكنى عنه، والغرض إنما هو قوله ﷺ: \"إنما وليي الله وصالح المؤمنين\" ومعناه إنما ولييَ من كان صالحًا وإن بَعُد نسبه مني، وليس ولييَ من كان غير صالح وإن كان نسبه قريبًا\".\nانظر: شرح صحيح مسلم (٣/ ٨٧)، فتح الباري (١٠/ ٤٣٦)، وتغليق التعليق لابن حجر (٥/ ٨٦)، السلسلة الصحيحة للألباني (٢/ ٤٠٣ رقم ٧٦٤).","vol":"1","page":531},{"text":"<span data-type='title' id=toc-119>بَابُ (^١) بَيَانِ تَهْوِيْنِ العَذابِ عَلَى أبي طَالِبٍ بِشفَاعةِ مُحَمَّدٍ ﷺ وأنَّهٌ لا يَنَالُهُ شَفَاعتُهُ بِنَجَاتِهِ وَنَجَاةِ (أبِيْهِ) (^٢) مِنَ النَّارِ، وأنَّ الكَافِرَ لا يَنْفَعُهُ مَعْرُوْفُهُ إِذا مَاتَ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في الأصل \"ابنه\" وهو خطأ، وفي (ط) غير منقوطة، وما أثبتُّ من (م) و(ك).","vol":"1","page":535},{"text":"٣٤٥ - حدثنا محمد بن إسماعيل بن سالم المكي (^١)، حدثنا عَفان [بن مسلم] (^٢)، حدثنا أبو عوانة (^٣)، عن عبد الملك بن عُمير (^٤)، عن عبد الله بن الحارث (^٥)، عن العباس بن عبد المطَّلبِ قال: قلتُ: يا رسولَ الله هل نَفَعْتَ أبا طالبٍ بشيءٍ؟ فإنَّه قد كان يحُوطك (^٦) ويغضَبُ لغضبك. قال: \"نَعَم، هو في ضَحْضَاحٍ (^٧) مِن نار، ولولا ذلك\n⦗٥٣٦⦘ لكان في الدَّرك الأسفل مِنَ النَّارِ\" (^٨).\n_________\n(^١) أبو جعفر البغدادي، المعروف بالصائغ الكبير.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) الوضاح بن عبد الله اليشكري الواسطي البزاز.\n(^٤) ابن سويد بن جارية القرشي أو الفرسي.\n(^٥) ابن نوفل بن الحارث بن عبد المطلب بن هاشم القرشي الهاشمي، أبو محمد المدني، ولد على عهد النبي ﷺ فحنَّكه النبي ﷺ، وتحوَّل إلى البصرة فأقام بهَا.\n(^٦) قال النووى: \"هو بفتح الياء، وضم الحاء، قال أهل اللغة: يقال: حاطه يحوطه حوطًا وحياطةً إذا صانه وحفظه وذبَّ عنه وتوفر على مصالحه\". شرح صحيح مسلم (٣/ ٨٤).\n(^٧) بضادين معجمتين مفتوحتين، وهو ما رقَّ من الماء على وجه الأرض إلى نحو الكعبين، واستعير في النار، قاله ابن الأثير وتبعه النووي. =\n⦗٥٣٦⦘ = انظر: النهاية لابن الأثير (٣/ ٧٥)، شرح صحيح مسلم للنووي (٣/ ٨٤).\n(^٨) أخرجه البخاري في صحيحه -كتاب الأدب- باب كنية المشرك (الفتح ١٠/ ٦٠٨ ح ٦٢٠٨) عن موسى بن إسماعيل، وأخرجه في كتاب الرقاق -باب صفة الجنة والنار (الفتح ١١/ ٤٢٦ ح ٦٥٧٢) عن مسدد، كلاهما عن أبي عوانة اليشكري به.\nوأخرجه مسلم في كتاب الإيمان -باب شفاعة النبي ﷺ لأبي طالب والتخفيف عنه بسببه (١/ ١٩٤ ح ٣٥٧) عن عبيد الله بن عمر القواريري، ومحمد بن أبي بكر المقدمي، ومحمد بن عبد الملك الأموي كلهم عن أبي عوانة اليشكري به.\nوأخرجه الإمام أحمد في المسند (١/ ٢١٠) عن عفان بن مسلم عن أبي عوانة به.","vol":"1","page":535},{"text":"٣٤٦ - حدثنا البِرتيُّ القاضي (^١)، حدثنا مسدَّد، حدثنا يحيى (^٢)، حدثنا سفيان (^٣)، عن عبد الملك بن عُمير، عن عبد الله بن الحارثِ قال: حَدثني العباسُ بن عبد المطلبِ ﵁ (^٤) قال: قلتُ للنَّبيِّ ﷺ ماذا أغنيتَ عن عمِّك؟ … وذكر الحديثَ بمثله (^٥).\n_________\n(^١) أحمد بن محمد بن عيسى بن الأزهر البغدادي، أبو العباس.\n(^٢) ابن سعيد القطان، ووقع في (م): \"يحيى بن سفيان\" وهو خطأ.\n(^٣) هو الثوري، كما بيَّنه الحافظ في الفتح (٧/ ٢٣٣)، وسيأتي في التخريج أن ابن عيينة شاركه في رواية الحديث عن شيخه عبد الملك.\n(^٤) عبارة الترضي ليست في (ط) و(ك).\n(^٥) أخرجه البخاري في صحيحه -كتاب مناقب الأنصار- باب قصة أبي طالب (الفتح ٧/ ٢٣٢ ح ٣٨٨٣) عن مسدَّد عن يحيى القطان به.\nوأخرجه مسلم في كتاب الإيمان -باب شفاعة النبي ﷺ لأبي طالب والتخفيف عنه =\n⦗٥٣٧⦘ = بسببه (١/ ١٩ ح ٣٥٩) عن محمد بن حاتم عن يحيى القطان عن الثوري به، وعن أبي بكر بن أبي شيبة عن وكيع عن الثوري به.\nوأخرجه أيضًا (ح ٣٥٨) عن ابن أبي عمر عن ابن عيينة عن عبد الملك بن عمير به.","vol":"1","page":536},{"text":"٣٤٧ - حَدثَنا هلال بن العلاء (^١)، حدثنا أبي (^٢)، وعبد الله بن جَعفرٍ (^٣)، عَن عبيد الله بن عَمرو (^٤)، عَن عبد الملك بن عُمَير، عَن عبد الله بن الحارث، عن العبَّاس بن عبد المطَّلب قال: قلتُ: يا رسولَ الله … فذكر بمثله (^٥).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٢) أبو محمد الرَّقِّي، مولى قتيبة بن مسلم الباهلي، توفي سنة (٢١٥ هـ).\nضعفه أبو حاتم، والنسائي، وابن حبان وقال: \"كان ممن يقلب الأسانيد، ويغيِّر الأسماء، لا يجوز الاحتجاج به بحال\".\nوقال الخطيب: \"في بعض حديثه نكرة\"، وقال ابن حجر: \"فيه لين\"، وقد توبع هنا.\nانظر: الجرح والتعديل لابن أبي حاتم (٦/ ٣٦١)، الضعفاء والمتروكين للنسائي (ص: ١٨١) المجروحين لابن حبان (٢/ ١٨٤)، تهذيب الكمال للمزي (٢٢/ ٥٤٤)، التقريب (٥٢٥٩).\n(^٣) ابن غيلان القرشي مولاهم، أبو جعفر الرَّقِّي.\n(^٤) ابن أبي الوليد الأسدي مولاهم، أبو وهب الرَّقِّي.\n(^٥) أخرجه ابن منده في \"الإيمان\" (٢/ ٨٨٩) من طريق عبد الله بن جعفر عن عبيد الله بن عمرو الرقي به.","vol":"1","page":537},{"text":"٣٤٨ - حدثنا أبو عبيد الله (^١)، حدثنا\n⦗٥٣٩⦘ عمِّي (^٢)، حدثنا حيوَةُ بن شُرَيحٍ (^٣) عنِ ابن الهاد (^٤)، ح\nوَحدثنا ابن عَبْدُوسٍ (^٥)، حدثنا ابن أبي عمر (^٦)، حدثنا عبد العزيز بن محمَّد (^٧)، عن ابنِ الهاد، عن عبد الله بن خَبَّاب (^٨)، عن أبي سَعيد الخُدريّ أنَّ النَّبيَّ ﷺ ذُكر عنده عمُّه أبو طالبٍ فقال: \"لعلَّه تنفعُه شفاعتي يومَ القيامة فَيُجْعَلُ في ضَحْضَاحٍ مِنَ النَّارِ يَبْلُغُ كَعْبَيْهِ يَغْلِي مُنْهُ دِمَاغُهُ\" (^٩).\n_________\n(^١) المصري، أحمد بن عبد الرحمن بن وهب بن مسلم القرشي مولاهم، لقبه \"بحشل\"، =\n⦗٥٣٨⦘ = ويعرف بابن أخي عبد الله بن وهب، توفي سنة (٢٦٤ هـ).\nاختُلِف فيه، فوثقه محمد بن عبد الله بن عبد الحكم، وعبد الملك بن شعيب بن الليث، وقال عبدان: \"كان مستقيم الأمر على أيامنا\"، ونحوه قال أبو حاتم وزاد: \"ثم خلَّط بعد، ثم جاءني خبره أنه رجع عن التخليط\" ثم قال بعد ذلك: \"كان صدوقًا\"، واحتجَّ به مسلم، وابن خزيمة.\nوكذبه النسائي -وهذا تشدُّدٌ منه-، وذكره ابن حبان في المجروحين وقال: \"كان يحدّث بالأشياء المستقيمة قديمًا حيث كتب عنه ابن خزيمة وذووه، ثم جعل يأتي عن عمه بما لا أصل له، كأن الأرض أخرجت له أفلاذ أكبادها\"، وقال ابن عدي: \"رأيت شيوخ أهل مصر الذين لحقتهم مجمعين على ضعفه، ومن كتب عنه من الغرباء غير أهل بلده لا يمتنعون من الرواية عنه\" وقال ابن يونس: \"لا تقوم به حجة\"، وذكره ابن الجوزي في الضعفاء وقال: \"كان مستقيم الأمر، ثم حدَّث بما لا أصل له\".\nوالظاهر أنه كان مستقيم الأمر، حسن الحديث في بداية أمره، ثم اختلط بعد ذلك فصار يحدِّث ببعض المناكير عن عمه وغيره فتكلَّم فيه من تكلَّم بسبب ذلك، ويؤكِّد ذلك إخراج الإمام مسلم له في الصحيح ولما سئل عنه قال: \"وإنما نقموا عليه بعد خروجي من مصر\"، وذكر الحاكم أنه اختلط بعد سنة ٢٥٠ هـ، بعد خروج مسلم بن الحجاج من مصر.\nولم أقف على ما يدل على أن المصنِّف سمع منه قبل سنة (٢٥٠ هـ)، ووصوله إلى مصر في هذا الوقت احتمالٌ بعيد إذا علمنا أنه ولد بعد سنة (٢٣٠ هـ) كما ذكر الذهبي في سير أعلام النبلاء (١٤/ ٤١٧)، وقد سبق في ح (١٥) أنه سمع الحديث بجرجان سنة (٢٥٠ هـ).\nوذكره الذهبي في المغني والديوان وقال \"له عدة أحاديث لا تُحتَمل\"، وذكره أيضًا في المتكلم فيهم بما لا يوجب الرد. وقال ابن حجر: \"صدوق، تغيَّر بأخرة\"، وقد تابعه =\n⦗٥٣٩⦘ = هارون بن معروف -وهو ثقة- عند الإمام أحمد كما سيأتي في التخريج، فالحمد لله.\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٦٠)، المجروحين لابن حبان (١/ ١٤٩)، الكامل لابن عدي (١/ ١٨٨)، الضعفاء والمتروكين لابن الجوزى (١/ ٧٦)، صيانة صحيح مسلم لابن الصلاح (ص: ٩٧ - ٩٨)، تهذيب الكمال للمزى (١/ ٣٨٧)، الميزان للذهبي (١/ ١١٤)، المغني في الضعفاء (١/ ٤٥)، ديوان الضعفاء (ص: ٦)، معرفة الرواة المتكلم فيهم بما لا يوجب الرد (ص: ٥٩)، تهذيب التهذيب (١/ ٤٩)، التقريب (٦٧)، الكواكب النيرات (ص: ٦٣).\n(^٢) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٣) ابن صفوان التُّجيبي، أبو زرعة المصري الفقيه.\n(^٤) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٥) في (ك): \"ابن كامل\"، وهو: محمد بن عبدوس بن كامل السَّرَّاج السُّلمي البغدادي، وعبدوس لقبٌ لأبيه، واسمه: عبد الجبار. وانظر: ح (٢٢٣).\n(^٦) محمد بن يحيى بن أبي عمر العدني، أبو عبد الله، نزيل مكة.\n(^٧) الدَّرَاوَردي، أبو محمد المدني.\n(^٨) الأنصاري النجَّاري مولاهم المدني.\n(^٩) سقط إسناد هذا الحديث من (ط)، وأُقحِم متنه في حديث السلمي الآتي بعده هنا، =\n⦗٥٤٠⦘ = وفي (ك) جاء هذا الحديث بإسناده ومتنه بعد حديث السلمي الآتي، ومقرونٌ به بـ \"ح\" التحويل.\nوسيأتي تخريج الحديث.","vol":"1","page":537},{"text":"٣٤٩ - حدثنا السُّلَميُّ، حدثنا أبو نُعَيمٍ ضِرَار (^١)، حدثنا\n⦗٥٤١⦘ عبد العزيز بن محمد، عَن يَزيد بن الهادِ بمثله (^٢).\n_________\n(^١) -بكسر أوله، مخففًا- ابن صُرَد -بضم المهملة وفتح الراء- التيمي، أبو نعيم الطحان الكوفي، توفي سنة (٢٢٩ هـ).\nكذبه ابن معين، وقال مرة: \"ليس حديثه بشيء\"، وقال البخاري والنسائي: \"متروك الحديث\"، وقال الترمذي: \"رأيت البخاري يضعِّف ضرارا\"، وقال الحسين بن محمد القباني: \"تركوه\" وقال الساجي: \"عنده مناكير\"، وقال ابن قانع: \"ضعيفٌ، يتشيَّع\"، وقال ابن حبان: \"كان فقيهًا عالمًا بالفرائض إلا أنه يروي المقلوبات عن الثقات، حتى إذا سمعها من كان داخلًا في العلم شهد عليه بالجرح والوهن، وكان ابن معين يكذبه\"، وقال ابن عدي: \"من المعروفين بالكوفة، وله أحاديث كثيرة، وهو في جملة من ينسبون إلى التشيع بالكوفة\"، وقال أبو أحمد الحكم: \"ليس بالقوي عندهم\"، وضعفه الدارقطني أيضًا.\nوقال أبو حاتم: \"صاحب قرآن وفرائض، صدوق يكتب حديثه ولا يحتج به\".\nوقال الحافظ ابن حجر: \"صدوقٌ، له أوهام وخطأ، ورمي بالتشيع\"، وقال في لسان الميزان: \"ضعفوه\".\nفالظاهر أنه ضعيفٌ، وقد روى الحديث ثقتان غيره -فالاعتماد عليهما، وهما: ابن أبي عمر -كما في الإسناد السابق- وإبراهيم الزُبيري كما سيأتي عند المصنِّف والبخاري.\nانظر: سؤالات ابن الجنيد (ص: ٣٢٦)، سنن الترمذي (٣/ ١٨٢ ح ٨٢٨)، الجرح والتعديل لابن أبي حاتم (٤/ ٤٦٥)، الضعفاء والمتروكين للنسائي (ص: ١٤١)، =\n⦗٥٤١⦘ = الضعفاء للعقيلي (٢/ ٢٢٢)، المجروحين لابن حبان (١/ ٣٨٠) الكامل لابن عدي (٤/ ١٤٢١) الضعفاء للدارقطني (ص: ٢٥٣)، تهذيب الكمال للمزي (١٣/ ٣٠٣)، تهذيب التهذيب (٤/ ٤١٩)، ولسان الميزان (٧/ ٢٥٠)، والتقريب لابن حجر (٢٩٨٢).\n(^٢) سيأتي تخريجه مع الذي بعده.","vol":"1","page":540},{"text":"٣٥٠ - حدثنا محمد بن حرب المدينيُّ (^١)، حدثنا إبراهيم بن حمزةَ الزُّبيريُّ (^٢) حدثنا عبد العزيز بن محمد الدَّرَاوَرْدِيُّ، عن يزيدَ بن عبد الله بن الهاد بإسنادِهِ: ذُكرَ أبو طالبٍ للنَّبيِّ ﷺ-مثله (^٣) -: \"مِنَ النَّارِ يَغْلِي منه أمُّ دِمَاغِهِ\" (^٤).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) من ولد الزبير بن العوام ﵁، كنيته أبو إسحاق المدني.\n(^٣) في (ط) و(ك): \"بمثله\".\n(^٤) أخرجه البخاري في صحيحه -كتاب مناقب الأنصار- باب قصة أبي طالب (الفتح ٧/ ٢٣٣ ح ٣٨٨٥) عن عبد الله بن يوسف عن الليث عن يزيد بن الهاد به، وأخرجه أيضًا في هذا الموضع عن إبراهيم بن حمزة الزبيري عن الدراوردي وابن أبي حازم كلاهما عن يزيد بن الهاد به.\nوسقط هذا الإسناد الأخير مع متنه من صحيح البخاري التي مع فتح الباري، وهو في الصحيح (المتن - ط: الشعب ٥/ ٦٦).\nوأخرجه من هذا الطريق الأخير أيضًا في كتاب الرقاق -باب صفة الجنة والنار (الفتح ١١/ ٤٢٥ ح ٦٥٦٤).=\n⦗٥٤٢⦘ = وأخرجه مسلم في كتاب الإيمان -باب شفاعة النبي ﷺ لأبي طالب والتخفيف عنه بسببه (١/ ١٩٥ ح ٣٦٠) من طريق الليث عن يزيد بن الهاد به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٥٥) عن هارون بن معروف عن عبد الله بن وهب عن حيوة عن يزيد بن الهاد به.\nفائدة الاستخراج:\nبيَّن المصنِّف: عبد الله بن الهاد الذي جاء عند مسلم مهملًا: \"ابن الهاد\".","vol":"1","page":541},{"text":"٣٥١ - حدثنا عباس الدوري، والصغاني، والصائغ [بمكة] (^١) قالوا: ثنا يحيى بن أبي بُكير (^٢)، حدثنا زهير (^٣)، عن سُهيل بن أبي\n⦗٥٤٣⦘ صَالح (^٤)، عن النعمان بن أبي عياش (^٥)، عن أبي سَعيدٍ الخُدري (^٦) أنَّ رسولَ الله ﷺ قال: \"أدنى أهلِ النَّارِ عذابا يُنْعَلُ بِنَعْلَينِ مِن نارٍ يَغْلِي دِمَاغُهُ مِن حَرَارَةِ نَعْلَيْهِ\" (^٧).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، والصائغ هو: جعفر بن محمد بن شكر البغدادي.\n(^٢) واختلف في اسم أبيه، فقيل: نسر، وقيل: بشير العبدي القيسي، أبو زكريا الكِرماني البغدادي.\n(^٣) ابن محمد التميمي العنبري، أبو المنذر الخراساني المروزي، توفي سنة (١٦٢ هـ).\nاختلفت فيه أقوال الأئمة بين موثِّقٍ له ومضعِّف، واختلفت عباراتهم أيضًا في ذلك، وخلاصة الأمر فيه أنه صدوق يخطئ، فما حدَّث من كتابه فهو صالح، وما حدَّث من حفظه ففيه أخطاء، ورواية أهل الشام عنه منكرة لأنه حدَّثهم من حفظه، ورواية العراقيين عنه أصح من غيرها، ومن ضعَّفه كان بسبب تلك الروايات المنكرة التي رواها عنه أهل الشام، ويتجنَّب رواياته التي أنكرت عليه، وقد ذكر ابن عدي جملة من ذلك.\nقال الحافظ ابن رجب رحمه الله تعالى: \"ثقة متفق على تخريج حديثه، مع أن بعضهم ضعفه، وفصل الخطاب في حال رواياته أن أهل العراق يروون عنه أحاديث مستقيمة، وما خُرِّج عنه في الصحيح فمن رواياتهم عنه، وأهل الشام يروون عنه روايات منكرة\".\nوقد أخرج له الأئمة الستة في كتبهم محتجِّين به، وهذه الرواية هي من رواية العراقيين =\n⦗٥٤٣⦘ = عنه، وللحديث طريق أخرى كما سبق والحمد لله.\nللوقوف على ترجمته وأقوال الأئمة فيه نظر: تاريخ الدوري (٢/ ١٧٦)، تاريخ الدارمي (ص: ١١٤)، التاريخ الكبير للبخاري (٣/ ٤٢٧)، والضعفاء الصغير له (ص: ٩٩)، الثقات للعجلي (١/ ٣٧١)، أبو زرعة الرازي وجهوده (٢/ ٦١٨)، سؤالات أبي داود للإمام أحمد (ص: ٢٣٣)، العلل الكبير للترمذي (٢/ ٩٥٣، ٩٨١)، الضعفاء والمتروكين للنسائي (ص: ١١٢)، الضعفاء للعقيلي (٢/ ٩٢)، الجرح والتعديل لابن أبي حاتم (٣/ ٥٩٠)، الثقات لابن حبان (٦/ ٣٣٧)، الكامل لابن عدي (٣/ ١٠٧٣)، الثقات لابن شاهين (ص: ١٣٣)، المحلى لابن حزم (٢/ ١٩٤)، الضعفاء لابن الجوزي (١/ ٢٩٧)، تهذيب الكمال للمزي (٩/ ٤١٤)، ميزان الاعتدال (٢/ ٨٤)، والمغني (١/ ٢٤١)، وديوان الضعفاء (ص: ١٤٦)، والكاشف (١/ ٤٠٨)، وسير أعلام النبلاء (٨/ ١٨٨)، وتاريخ الإسلام (حوادث سنة ١٦١ - ١٧٠/ ص: ١٩٧)، وذكر أسمَاء من تكلم فيه وهو موثق كلها للذهبي (مخطوط - ص: ١٦)، شرح علل الترمذي لابن رجب (٢/ ٧٧٧)، هدي الساري (ص: ٤٢٣)، وتهذيب التهذيب (٣/ ٣٠٨)، والتقريب لابن حجر (٢٠٤٩)، تهذيب تاريخ دمشق لابن بدران (٥/ ٣٩٧).\n(^٤) واسم أبي صالح ذكوان السمان المدني، وسُهَيل هذا فيه كلامٌ يسير، انظر: ح (٣٧).\n(^٥) الزُّرَقي الأنصاري، أبو سلمة المدني، واختلف في اسم أبيه، فقيل: زيد، وقيل: عبيد.\n(^٦) نسبته \"الخدري\" ليست في (ط) و(ك).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب أهون أهل النار عذابا (١/ ١٩٥ ح ٣٦١) عن =\n⦗٥٤٤⦘ = أبي بكر بن أبي شيبة عن يحيى بن أبي بكير به، وصدْر الحديث فيه بلفظ \"إنَّ أدنى\"، وفيه: \"ينتعل بنعلين\".","vol":"1","page":542},{"text":"٣٥٢ - حَدثنا أبو أُميَّة، حدثنا الحسن بن موسى (^١)، ح\nوَحَدثنا محمد بن إسماعيل الصائغ بمكة، حدثنا عَفان (^٢)، ح\nوَحَدثنا أبو قيس عبد البرِّ بن عبد العزيز بن محمد الحرَّانيُّ -ثقةٌ (^٣) -، حدثنا إبراهيم بن المبارك البصري (^٤) قالوا: حدثنا حمَاد بن سلمة، عن ثابتٍ البُنَانيُّ (^٥)، عن أبي عُثْمَانَ النَّهْدِيُّ (^٦)، عن ابن عَباسٍ قال: قال رسولُ الله ﷺ: \"أَهْوَنُ أَهْلِ النَّارِ عَذَابًا أبو طالبٍ، وَفِي\n⦗٥٤٥⦘ رِجْلَيْهِ نَعْلانِ مِنْ نَارٍ يَغْلِي (^٧) مِنْهُمَا دِمَاغُهُ\" (^٨).\n_________\n(^١) الأشيب البغدادي القاضي.\n(^٢) ابن مسلم بن عبد الله الصفَّار الباهلي.\n(^٣) هذا التوثيق من المصنِّف سقط من (ك)، ولم أجد للمذكور ترجمة، وقد عرفه المصنِّف فوثَّقه.\n(^٤) لم أجد له ترجمة، وقد توبع.\n(^٥) البُنَاني: بضم الباء الموحدة التحتانية، وفتح النون، نسبة إلى بُنَانة بن سعد بن لؤي بن غالب، قال السمعاني: \"صارت بُنَانة محلة بالبصرة لنزول هذه القبيلة بها، وقال الخطيب في \"المؤتنف\": إن بُنانة الذين منهم ثابت هو بنو سعد بن لؤي بن غالب، وأم سعد: بُنَانة، وقيل: بل هم بنو سعد بن ضبيعة بن نزار والله أعلم، وقال الزبير بن بكار: أما بُنانة فقبيلة منهم ثابت البُناني وغيره، وبُنانة كانت أمةً لسعد بن لؤي حضنت بنيه عمارًا وعمارة ومخزومًا بعد أمهم، فغلبت عليهم فسُموا بها\".\nانظر: الأنساب للسمعاني (٢/ ٣٠٦).\n(^٦) واسمه عبد الرحمن بن مل، والميم مثلثة في: مل.\n(^٧) في (م) وقع زيادة: \"يغلي من نار\" في هذا الموضع ولعله سبق قلم.\n(^٨) أخرجه مسلم في كتاب الإيمان -باب أهون أهل النار عذابا (١/ ١٩٦ ح ٣٦٢) عن أبي بكر بن أبي شيبة عن عفان بن مسلم به.\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٢٩٥) عن عفان بن مسلم والحسن بن موسى الأشيب كلاهما عن حماد بن سلمة به.\nفائدة الاستخراج:\nنسب المصنِّف ثابتًا، وهو عند مسلم مهمل.","vol":"1","page":544},{"text":"٣٥٣ - وحَدثنا يَزيدُ بن عبد الصَّمد الدِّمشقيُّ (^١)،، حدثنا آدم بن أبي إياس (^٢)، حدثنا حمَّاد بن سلمة بإسناده بمثله (^٣).\n_________\n(^١) هو: يزيد بن محمد بن عبد الصمد الدمشقي، أبو القاسم القرشي.\n(^٢) واسم أبي إياس: عبد الرحمن بن محمد الخراساني المروزي، أبو الحسن العسقلاني.\n(^٣) في (ط) و(ك): \"حدثنا حماد بن سلمة مثله\"، والحديث أخرجه الحكم في \"المستدرك\" (٤/ ٥٨١) من طريق إبراهيم بن ديزيل عن آدم بن أبي إياس به.","vol":"1","page":545},{"text":"٣٥٤ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١) ح\nوحَدثنا أبو قلابة (^٢)، حدثنا بكر بن بكَّار (^٣)، ح\n⦗٥٤٦⦘ وَحدثنا أبو أُميَّة، حدثنا أبو زيد الهرويُّ (^٤) قالوا: حدثنا شعبةُ، عن أبي إسحاق (^٥)، عن النعمانِ بن بشيرٍ قال: قال رسولُ الله ﷺ: \"إنَّ أهوَنَ أهلِ النَّارِ عذابًا رجلٌ في أَخْمَصِ قَدَمَيْهِ (^٦) جَمْرَتَانِ يَغْلِي منهما دِمَاغُهُ\" (^٧).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ١٠٨).\n(^٢) عبد الملك بن محمد بن عبد الله الرَّقاشي البصري، انظر: ح (٤٢).\n(^٣) ابن الخصيب القيسي، أبو عمرو البصري.\nمتكلَّم فيه، وثقه أشهل بن حاتم الجمحي، وأبو عاصم النبيل، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\"، ونقل الذهبي عنه أنه قال: \"ثقة، ربما يخطئ\"! =\n⦗٥٤٦⦘ = وضعفه ابن معين، وأبو حاتم الرازي، والنسائي، وذكره الساجي، والعقيلي، وابن الجارود في الضعفاء، وقال ابن أبي حاتم في ترجمة الحارث بن بدل عن بكرٍ هذا: \"سيئ الحفظ، ضعيف الحديث\"، وقال ابن عدي: \"له أحاديث حسان غرائب صالحة\" وقال أيضًا: \"وليس حديثه بالمنكر جدًّا\"، وكذا قال ابن القطان: \"ليست أحاديثه بالمنكرة\".\nوقد تابعه جمعٌ من الثقات كما في الأسانيد المقرونة عند المصنّف، وكما سيأتي في التخريج.\nانظر: تاريخ الدوري (٢: ٦٢)، الضعفاء والمتروكين للنسائي (ص: ٦٥)، والسنن الكبرى له أيضًا (١/ ١٤٣)، الضعفاء للعقيلي (١/ ١٥٢)، الجرح والتعديل لابن أبي حاتم (٢/ ٣٨٢) و(٣/ ٧٠)، الثقات لابن حبان (٨/ ١٤٦)، الكامل لابن عدي (٢/ ٤٦٤)، تاريخ أصبهان لأبي نعيم الأصبهاني (١/ ٢٨٢)، ميزان الاعتدال للذهبي (١/ ٣٤٣)، لسان الميزان (٢/ ٤٨)، وتهذيب التهذيب لابن حجر (١/ ٤٣٨).\n(^٤) سعيد بن الربيع الخرشي العامري البصري.\n(^٥) عمرو بن عبد الله بن عبيد الهَمْدَاني، مدلّسٌ مشهور، قد صرَّح بالتحديث عند مسلم، وأبي داود الطيالسي، والراوي عنه هنا شعبة، وانظر: ح (٩٣).\n(^٦) أخمص القدم: هو المتجافي من الرّجْل عن الأرض. شرح مسلم للنووي (٣/ ٨٦).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب أهون أهل النار عذابا (١/ ١٩٦ ح ٣٦٣) من =\n⦗٥٤٧⦘ = طريق محمد بن جعفر عن شعبة به.\nوأخرجه الإمام أحمد في \"المسند\" (٤/ ٢٧١) عن يحيى القطان عن شعبة به.\nوأخرجه ابن منده في \"الإيمان\" (٢/ ٨٩٠) من طريق يونس بن حبيب عن أبي داود به.","vol":"1","page":545},{"text":"٣٥٥ - حَدثَنا أبو زرعةَ الرَّازي، حدثنا محمد بن سعيد بن سابق (^١)، حدثنا عمرو بن أبي قيس (^٢) -وسمعتُ عباسًا الدُّوريَّ، سمعتُ يحيى بن مَعين يقول: عَمرو بن أبي قيسٍ ثقة (^٣) - عن أبي إسحاقَ الهمداني بمثله، وزاد: \"كَغَلْي المِرْجَل\" (^٤).\n_________\n(^١) في (م): \"ابن سعيد بن سابق\" بدون ذكر اسمه، وهو: أبو عبد الله الرازي، نزيل قزوين.\n(^٢) الرازي الأزرق الكوفي، نزيل الري.\n(^٣) وهو في تاريخ الدوري عن ابن معين (٢/ ٤٥١).\n(^٤) قال النووي: \"المِرْجَل: بكسر الميم وفتح الجيم، وهو قِدْر معروف سواء كان من حديد أو نحاس أو حجارة هذا هو الأصح\". شرح صحيح مسلم (٣/ ٨٦).\nوالحديث لم أجد من أخرجه من هذا الطريق.","vol":"1","page":547},{"text":"٣٥٦ - حدثنا أبو أمية، حدثنا ابن أبي شيبة (^١)، حدثنا أبو أسامة (^٢)، عن الأعمش، عَن أبي إسحاقَ، عَن النعمان بن بَشير قال: قال النبي ﷺ: \"إنَّ أهونَ أهلِ النَّارِ عَذابا يومَ القيامةِ مَن له نعلانِ من نارٍ يَغْلِي منهما دِمَاغُهُ كما يَغْلِي المِرْجَلُ، مَا يرى أن أحدًا أشدُّ عذابا منه\n⦗٥٤٨⦘ وإنَّهُ لأَهْوَنُهُمْ عَذَابًا\" (^٣).\n_________\n(^١) عبد الله بن محمد بن إبراهيم العبسي مولاهم الكوفي.\n(^٢) حماد بن أسامة القرشي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب أهون أهل النار عذابا (١/ ١٩٦ ح ٣٦٤) عن أبي بكر بن أبي شيبة عن أبي أسامة به.","vol":"1","page":547},{"text":"٣٥٧ - حَدثنا جَعفر [بن محمد] (^١) الصَّائغُ حدثنا عفان (^٢)، حدثنا حماد بن سلمة ح\nوَحدثنا أبو داودَ السِّجْزِيُّ (^٣)، حدثنا موسى بن إسماعيل (^٤)، حدثنا حماد بن * (^٥) سلمة، عن ثابتٍ، عن أنس بن مالك أنَّ رَجُلًا قال: يا رسولَ الله أينَ أبي؟ قال: \"في النَّارِ\". فلما قَفَّى (^٦) دَعَاهُ (^٧) فقال: \"إنَّ أبي وأباك في النَّارِ\" (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو المعروف بالصائغ الكبير البغدادي، نزيل مكة.\n(^٢) في (م): \"حماد بن عفان\" وهو سبق قلم.\n(^٣) سليمان بن الأشعث، صاحب السنن، وانظر ما سبق في: ح (٢٥)، والحديث في سننه -كتاب السنة- باب في ذراري المشركين (٤/ ٢٣٠ ح ٤٧١٨).\n(^٤) المنقري، أبو سلمة التبوذكي.\n(^٥) من هذا الموضع سقط في (م) إلى أثناء ح (٣٨٩)، وسيأتي التنبيه على نهايته في موضعه إن شاء الله تعالى.\n(^٦) أي: ولَّى قفاه منصرفًا. قاله النووي في شرح مسلم (٣/ ٧٩).\n(^٧) في (ط) و(ك): \"دعا به\".\n(^٨) أخرجه مسلم في كتاب الإيمان -باب بيان أن من مات على الكفر فهو في النار ولا تناله شفاعة ولا تنفعه قرابة المقربين (١/ ١٩١ ح ٣٤٧) عن أبي بكر بن أبي شيبة عن عفان بن مسلم عن حماد بن سلمة به.","vol":"1","page":548},{"text":"٣٥٨ - حدثنا أبو عمران موسى بن عيسى بن حرب بِصُور وَلقبُهُ مُوشٌ (^١) حدثنا عَفانُ بن مُسْلمٍ، حدثنا عبد الواحد بن زياد (^٢)، حدثنا الأعمَشُ، عن أبي سفيان (^٣)، عن عبيد بن عُمير (^٤)، عن عَائشة أنها قَالَتْ: قلتُ للنبيِّ ﷺ: إِنَّ عبد الله بن جُدْعَانَ كانَ في الجاهليَّة يَقْرِي الضَّيفَ (^٥)، ويَصلُ الرَّحِمَ، ويفكُّ العانيَ (^٦) وَيُحْسِنُ\n⦗٥٥٠⦘ الجِوَارَ -فأثْنَيْتُ عليه- هل نَفَعَهُ ذلك؟ قال رسولُ الله ﷺ: \"لا، إِنَّه لم يقل يومًا: اللهمَّ اغفر لي خطيئتي يومَ الدّين\" (^٧).\n_________\n(^١) ذكره ابن ناصر الدين الدمشقي في \"التوضيح\" فقال: \"بالضم مع سكون الواو تليها شين معجمة\"، وذكر الحافظ ابن حجر في نزهة الألباب أن معنى موش: الفار بلغة العجم. ولم أجد للمذكور ترجمة في المصادر التي اطلعت عليها، وقد تابعه عن عفان: الإمام أحمد وسيأتي تخريجه.\nانظر: توضيح المشتبه لابن ناصر الدين (٨/ ٣٠٤)، نزهة الألباب لابن حجر (٢/ ٢٠٥).\n(^٢) العبدي مولاهم البصري، ثقة، وفي حديثه عن الأعمش مقال، كما سبق في: ح (٢٨٤) ولم أجد من تابعه عن الأعمش.\n(^٣) طلحة بن نافع القرشي الواسطي الإسكاف، نزيل مكة.\n(^٤) ابن قتادة بن سعد بن عامر الليثى الجَنْدَعي، أبو عاصم المكي.\n(^٥) قال الجوهري: \"قَرَيتُ الضيف قِرىً، مثال قَلَيْتُهُ قِلىً، وقَرَاءً: أحسنت إليه، إذا كسرت القاف قصرتَ، وإذا فتحت مددتَ\". الصحاح (٦/ ٢٤٦١).\n(^٦) في (ط) و(ك): \"العان\" بدون الياء، والعاني هو: الأسير قاله ابن الأثير، وقيل هو: العبد فعلى الأول يكون المعنى أنه كان يفدي الأسير ويعمل على فكاكه، وعلى الثاني أنه كان يحرِّر الرقاب، والله أعلم.\nانظر: النهاية لابن الأثير (٣/ ٣١٤)، لسان العرب لابن منظور (٩/ ٤٤٣).\n(^٧) لم يخرجه مسلم من هذا الطريق، وقد أخرجه الإمام أحمد في \"المسند\" (٦/ ١٢٠) عن عفان عن عبد الواحد به.","vol":"1","page":549},{"text":"٣٥٩ - حَدثنا أبو يوسف القلوسيّ [البصري] (^١)، حدثنا جَامع بن حمَاد (^٢)، حدثنا عبد الواحد بن زياد، عن الأعمش بإسناده، قالت (^٣): قلتُ للنبيِّ ﷺ: إِنَّ ابن جُدْعَان -بمثله- يَصِلُ الرَّحِمَ فهل ينفَعُهُ ذلك؟ بمثله لم يذكر فيه: \"خطيئتي\" (^٤) (^٥).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، والقُلُوسيُّ قال فيه السمعاني: \"بضم القاف واللام، بعدهما الواو، وفي آخرها السين المهملة هذه النسبة إلى القُلُوس فيما أظن، وهو جمع قَلْس، وهو الحبل الذي يكون على السفينة\" ثم ذكر هذا المنسوب إليه هنا وهو: يعقوب بن إسحاق بن زياد البصري، قاضي نصيبين. الأنساب للسمعاني (١٠/ ٢١٩).\nوله ترجمة في تاريخ بغداد للخطيب (١٤/ ٢٨٥)، السير للذهبي (١٢/ ٦٣١).\n(^٢) لم أجد له ترجمة.\n(^٣) في (ط) و(ك): \"قال\"، والصواب ما في الأصل لأن الفعل مسندٌ لأم المؤمنين عائشة ﵂، وإن لم يصرح باسمها، دلَّ على ذلك قوله: بإسناده، أي السابق.\n(^٤) في (ط) و(ك): جاءت العبارة هكذا: (بمثله \"اغفر لي يوم الدين\"، لم يذكر فيه \"خطيئتي\" وقوله: \"أثنيت عليه\" فقط).\n(^٥) لم أجد من أخرجه من هذا الطريق.","vol":"1","page":550},{"text":"٣٦٠ - حَدثَنا أبو أُميَّة، وجَعفر بن محمد القَطَّان الرَّقِّيُّ (^١)، قالا:\n⦗٥٥١⦘ حدثنا أبو بكر بن أبي شيبة (^٢)، حدثنا حفصُ بن غياثٍ (^٣)، عن داودَ (^٤)، عن الشَّعْبي (^٥)، عن مسروق (^٦)، عن عائشةَ، عن رسول الله ﷺ قالَتْ: قلتُ: يا رسولَ الله إنَّ ابنَ جُدْعَان كانَ في الجاهليَّةِ يَصِلُ الرَّحِمَ وَيُطْعِمُ المسكينَ فهل ذاك نَافِعُهُ؟ قال: \"لا، يا عائشَةُ، إنَّه لم يقلْ يومًا: ربِّ اغفر لي خَطِيْئَتِي يومَ الدِّين\" (^٧).\n_________\n(^١) هو: جعفر بن محمد بن الحجاج بن فرقد: =\n⦗٥٥١⦘ = ذكره ابن أبي حاتم وقال: \"سمع منه أبي بالرَّقَّة، كتب إليَّ\"، وذكره ابن حبان في \"الثقات\"، وذكره الذهبي في \"السير\" وقال: \"وُثق\".\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٤٨٨)، الثقات لابن حبان (٨/ ١٦٢)، السير للذهبي (١٤/ ١٠٨).\n(^٢) واسمه: عبد الله بن محمد بن إبراهيم العبسي مولاهم.\n(^٣) ابن طلق النخعي، أبو عمر الكوفي.\n(^٤) ابن أبي هند دينار بن عُذَافِر القُشَيري مولاهم البصري.\n(^٥) عامر بن شراحيل.\n(^٦) ابن الأجدع بن مالك الهَمْدَاني الكوفي.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب الدليل على أن من مات على الكفر لا ينفعه عمل (١/ ١٩٦ ح ٣٦٥) عن أبي بكر بن أبي شيبة عن حفص بن غياث به.","vol":"1","page":550},{"text":"<span data-type='title' id=toc-120>بَابُ (^١) بَيَانِ أنَّ السَّاعَةَ لا تَقُوْمُ مَا دَامَ في الأَرْضَ مَنْ يُوَحِّدُ الله، وأنَّ الإِسْلامَ يَعِزُّ (^٢) في جَميْعِ الأَرْضَ، وَيَعُودُ إِلَى المدِيْنَةِ كَمَا بَدَأَ مِنْهَا، وَالدَّلِيْلُ عَلَى ذَهَابِ الإِسْلامِ في الفِتْنَةِ</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).\n(^٢) عَزَّ الشيء يعِزُّ بمعنى قوي واشتدَّ، وتأتي بمعنى قلَّة الشيء وندرته، والمعنى الثاني هو المراد هنا.\nانظر: معجم مقاييس اللغة لابن فارس (٤/ ٣٨)، القاموس المحيط للفيروزآبادي (٦٦٤).","vol":"1","page":552},{"text":"٣٦١ - حدثنا إسحاق بن إبراهيم الدَّبري، عن عبد الرَّزاق (^١)، عن معمر، عن ثابت (^٢)، عن أنس بن مالك (^٣) قال: قال رسول الله ﷺ: \"لا تقوم السَّاعة على أحدٍ يقولُ: الله، الله\" (^٤).\n_________\n(^١) والحديث في \"مصنَّفه\" (١١/ ٤٠٢).\n(^٢) ابن أسلم البناني.\n(^٣) في (ط) و(ك): \"عن أنس\" فقط بدون ذكر اسم أبيه.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب ذهاب الإيمان آخر الزمان (١/ ١٣١ ح ٢٣٤) عن عبد بن حميد عن عبد الرزاق به.\nوأخرجه ابن منده في \"الإيمان\" (١/ ٥٣٣)، والبغوي في \"شرح السنة\" (١٥/ ٨٩) كلاهما من طريق الدبري عن عبد الرزاق به.","vol":"1","page":552},{"text":"٣٦٢ - حدثنا جَعفر بن محمد الصائغ (^١)، حدثنا عَفان بن\n⦗٥٥٣⦘ مُسْلم، ح\nوَحدثنا محمد بن الفَرج الأزرق (^٢)، حدثنا\n⦗٥٥٤⦘ شَاذَان (^٣)، قالا: حدثنا حماد بن سلمة، عن ثابتٍ، عن أنسٍ قال: قال رسول الله ﷺ: \"لا تقومُ السَّاعة حتى لا يقالُ في الأرضِ: الله، الله\" (^٤).\n_________\n(^١) أبو جعفر البغدادي، نزيل مكة، المعروف بالصائغ الكبير.\n(^٢) هو: محمد بن الفرج بن محمود، أبو بكر البغدادي الأزرق، توفي سنة (٢٨٢ هـ).\nذكره ابن حبان في الثقات، وقال البرقاني عن الدارقطني: \"هو ضعيف\"، وقال الحكم عنه: \"لا بأس به، من أصحاب الكرابيسي، يطعن عليه في اعتقاده\"، ووقع في تهذيب التهذيب لابن حجر في نقل رواية الحكم: \"ضعيفٌ، لا بأس به … \" ويظهر أن كلمة \"ضعيفٌ\" مقحمة فهي ليست في سؤالات الحاكم، ولا في نقل الخطيب عنه -والذهبي- لهذه العبارة، وليست موجودة أيضًا في اللسان للحافظ نفسه.\nولعلَّ في هذه العبارة جمعٌ بين روايتي البرقاني والحاكم عن الدارقطني، فيوجَّه قوله: \"ضعيف\" إلى معتقده، وقوله: \"لا بأس به\" في روايته.\nوقال ابن حزم: \"مجهول\"، وقال الخطيب: \"أما أحاديثه فصحاح، ورواياته مستقيمة، لا أعلم فيها شيئًا يستنكر، ولم أسمع أحدًا من شيوخنا يذكره إلا بجميلٍ سوى ما ذكرته عن البرقاني آنفًا\". يعني من التضعيف الذي نقله عن الدارقطني، وهذا التضعيف مرجعه إلى الاعتقاد؛ لأن حسينًا الكرابيسي الذي جاء ذكره في رواية الحكم عن الدارقطني كان من الواقفة، وممن يعيب على الإمام أحمد نفيه القول بخلق القرآن.\nوقال الذهبي: \"صدوق، تكلَّم فيه الحكم لمجرد صحبته الكرابيسي وهذا تعنُّتٌ زائدٌ\"، لكن الحاكم إنما نقله من كلام الدارقطني، وقال الذهبي عن الأزرق أيضًا: \"وجدت له حديثًا منكرًا متنه: منا السفاح، ومنا المنصور، رواه عن يحيى بن غيلان حدثنا أبو عوانة عن الأعمش عن الضحاك عن ابن عباس ﵄ مرفوعًا\".\nلكن تعقَّبه الحافظ ابن حجر في اللسان بقول ابن حبان: \"لا ينبغي أن [يجرَّج] الأزرق به، فإن الضحاك لم يسمع من ابن عباس، فلعلَّ الآفة من المجهول الذي سمعه الضحاك =\n⦗٥٥٤⦘ = منه\"، ثم قال الحافظ: \"رواه الخطيب من طريق أخرى، فبرئ الأزرق من عهدته\".\nانظر لطرق هذا الحديث الذي ذكره: تاريخ بغداد (١/ ٦٢).\nوذكره الحافظ في التهذيب والتقريب تمييزًا، وقال: \"صدوقٌ، ربما وهم\".\nانظر: الثقات لابن حبان (٩/ ١٤٤)، سؤالات الحاكم للدارقطني (ص: ١٤٣)، المحلى لابن حزم (٣/ ٢٧٩)، تاريخ بغداد للخطيب (٣/ ١٥٩)، سير أعلام النبلاء (١٢/ ٧٩) والميزان للذهبي (٤/ ٤)، لسان الميزن (٥/ ٣٤٠)، وتهذيب التهذيب (٩/ ٣٤٤)، والتقريب لابن حجر (٦٢٢٠).\n(^٣) هو: الأسود بن عامر الشامي، أبو عبد الرحمن، نزيل بغداد، وشاذان لقبٌ.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب ذهاب الإيمان آخر الزمان (١/ ١٣١ ح ٢٣٤) عن زهير بن حرب عن عفان بن مسلم به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٢٦٨) عن عفان بن مسلم عن حمادٍ به.\nوأخرجه البغوي في \"شرح السنة\" (١٥/ ٨٨) من طريق المصنِّف عن جعفر بن محمد الصائغ -وحده- عن عفانٍ به.\nفائدة الاستخراج:\nبيَّن المصنِّف في روايته: حماد بن سلمة، وهو عند مسلم مهمل.","vol":"1","page":552},{"text":"٣٦٣ - حدثنا عبد المؤمن بن أحمد الجُنْدَيْسَابُوْرِيُّ (^١)، حدثنا\n⦗٥٥٥⦘ سَهل بن عثمان (^٢)، حدثنا عُقبة بن خالد (^٣)، عن عبيد الله بن عمر (^٤)، عن خُبيب بن عبد الرَّحمن (^٥)، عن حفص بن عاصمٍ (^٦)، عن أبي هُرَيرةَ قال: قال رسول الله ﷺ: \"إنّ الإيمان لَيَأْرِزُ (^٧) إلى المدينة كما تَأْرِزُ الحيَّةُ إلى جُحْرِها\" (^٨).\n_________\n(^١) لم أجد للمذكور ترجمة في المصادر التي وقفت عليها، سوى أن المزي ذكره في الرواة عن سهل بن عثمان، والجُنْدَيسَابُوري: بضم الجيم، وسكون النون، وفتح الدال المهملة، وسكون الياء المثناة التحتانية، وفتح السين المهملة، بعدها الألف والباء الموحدة التحتانية، بعدها واو وراء، نسبة إلى بلدة من بلاد كور الأهواز -وهي =\n⦗٥٥٥⦘ = خوزستان- يقال لها: جُنديسابور.\nانظر: الأنساب للسمعاني (٣/ ٣١٨)، تهذيب الكمال للمزي (١٢/ ١٩٩).\n(^٢) ابن فارس الكندي، أبو فارس العسكري.\n(^٣) ابن عقبة السَّكُوني، أبو مسعود الكوفي المُجَدَّر.\n(^٤) لم يذكر اسم أبيه في (ط) و(ك)، وهو: عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب القرشي العمري المدني.\n(^٥) ابن خُبيب بن يَساف الأنصاري الخزرجي، أبو الحارث المدني.\n(^٦) ابن عمر بن الخطاب القرشي العدوي المدني، جدُّ عبيد الله بن عمر.\n(^٧) قال البغوي: \"أي: ينضم إليها، ويجتمع بعضه إلى بعض فيها، قيل: كان هذا زمان الردَّة بعد وفاة الرسول ﷺ في خلافة الصدِّيق، وقوله: إن الإيمان ليأرز، يعني أهل الإيمان\".\nوأصل الأزر بمعنى القوة والشدَّة.\nانظر: معجم مقاييس اللغة لابن فارس (١/ ١٠٢)، شرح السنة للبغوي (١/ ١٢٠).\n(^٨) سيأتي تخريجه.","vol":"1","page":554},{"text":"٣٦٤ - حَدَّثني إبراهيم بن ديزيل (^١)، حدثنا إسماعيل بن\n⦗٥٥٦⦘ أبي أويس (^٢)، حدثني أخي، عن سليمان (^٣)، عن عبيد الله بن عمر بإسناده مثلَه (^٤).\n_________\n(^١) هو: إبراهيم بن الحسين بن علي بن مهران بن ديْزِيْل الهَمَذَاني، أبو إسحاق الكسائي، توفي سنة (٢٨١ هـ).\nوديزيل لم أجد من ضبطه بالحروف، وقد ضُبِط بالحركة: بفتح الدال في الأنساب =\n⦗٥٥٦⦘ = للسمعاني. وضُبِط: بكسر الدال في: الإكمال لابن مكولا، والسير للذهبي.\nوأما الزاي فهي مكسورة عند الجميع.\nقال أبو حاتم: \"ما رأيت ولا بلغني إلا صدقٌ وخير\"، وقال ابن خراش: \"صدوق اللهجة\"، ووثقه الحكم، وقال الذهبي: \"إليه المنتهى في الضبط والإتقان\".\nوقال الحافظ ابن حجر: \"وقفت في \"جلاء الأفهام\" لابن القيم تلميذ ابن تيمية وذكر إبراهيم هذا وقال إنه ضعيفٌ متكلَّم فيه، وما أظنه إلا التبس عليه بغيره، وإلا فإبراهيم المذكور من كبار الحفاظ\".\nانظر: الإكمال لابن مكولا (٤/ ٢٦٥)، الأنساب للسمعاني (١٢/ ٣٤٣)، تاريخ الإسلام (حوادث سنة ٢٨١ - ٢٩٠/ ص: ١٠٧)، والسير للذهبي (١٣/ ١٨٤)، لسان الميزان لابن حجر (١/ ٤٨)، تهذيب تاريخ دمشق لابن بدران (٢/ ٢٠٨).\n(^٢) هو: إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي المدني، متكلَّمٌ فيه هو وأخوه، واسم أخيه: عبد الحميد.\n(^٣) ابن بلال التيمي مولاهم المدني.\n(^٤) سيأتي تخريجه في الحديث الذي بعده.","vol":"1","page":555},{"text":"٣٦٥ - حدثَنا الميمونيُّ (^١)، حدثنا محمد بن عبيد (^٢)، حدثنا عبيد الله بإسناده مثله (^٣).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران الرَّقِّي، أبو الحسن الميموني.\n(^٢) ابن أبي أمية الطنَافِسِي، أبو عبد الله الأحدب الكوفي.\n(^٣) أخرجه البخاري في صحيحه -كتاب فضائل المدينة- باب الإيمان يأرز إلى المدينة =\n⦗٥٥٧⦘ = (الفتح ٤/ ١١١ ح ١٨٧٦) من طريق أنس بن عياض عن عبيد الله بن عمر.\nوأخرجه مسلم في كتاب الإيمان -باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا، وأنه يأرز بين المسجدين (١/ ١٣١ ح ٢٣٣) عن محمد بن عبد الله بن نمير عن أبيه، وعن أبي بكر بن أبي شيبة عن عبد الله بن نمير وأبي أسامة كلاهما عن عبيد الله بن عمر به.\nفائدة الاستخراج:\nعبيد الله بن عمر جاء عند مسلم مهملًا، وبيَّنه المصنف في الإسنادين السابقين.","vol":"1","page":556},{"text":"٣٦٦ - حدثنا عباس الدُّوري، حدثنا يحيى بن مَعين، ح\nوحَدثنا الصَّغاني، أخبرنا محمد بن عَبَّاد (^١)، ح\nوحَدثنا إبراهيم بن محمد الصَّفَّار الرَّقِّيُّ (^٢)، حدثنا موسى بن مَروان (^٣)، قالوا: حدثنا مروان بن مُعَاوية الفَزَاري، حدثنا يزيد بن كيسان، عن\n⦗٥٥٨⦘ أبي حَازم (^٤)، عن أبي هُريرة قال: قال رسول الله ﷺ: \"بدأ الإسلامُ غريبًا وسيعُودُ غَرِيبًا، فَطُوبَى للغُرَبَاء\" (^٥).\n_________\n(^١) وقع في (ط): \"محمود بن عباد\"، وعليه تخريجٌ إلى الهامش فيه: \"ص: محمد بن غياث\" كأنه يشير إلى أنها كذلك في نسخة رمز لها بـ \"ص\"، والصواب أنه: محمد بن عباد بن الزِّبْرِقان المكي، نزيل بغداد، كما دلَّ عليه الأصل والنسخ الأخرى.\n(^٢) لم أجد له ترجمة في المصادر التي وقفت عليها.\n(^٣) البغدادي، أبو عمران التمَّار الرَّقّي، توفي سنة (٢٤٠، وقيل ٢٤٦ هـ).\nذكره ابن أبي حاتم ولم يحك فيه جرحًا أو تعديلًا، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"مقبول\"، وقد تابعه جمعٌ من الثقات كما في أسانيد المصنِّف وكما سيأتي في التخريج.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ١٦٤)، الثقات لابن حبان (٩/ ١٦١)، تاريخ بغداد للخطيب (١٣/ ٤١)، التقريب (٧٠٠٩).\n(^٤) سلمان الأشجعي مولى عزَّة الأشجعية.\n(^٥) أخرجه مسلم في كتاب الإيمان -باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا، وأنه يأرز بين المسحدين (١/ ١٣٠ ح ٢٣٢) عن محمد بن عباد وابن أبي عمر العدني كلاهما عن مروان بن معاوية الفزاري به.\nفائدة الاستخراج:\nبيَّن المصنِّف مروان الفزاري بذكر اسم أبيه، وهو عند مسلم باسمه ونسبته.","vol":"1","page":557},{"text":"٣٦٧ - حدثنا علي بن حَرب [الطائي] (^١)، حدثنا أبو مُعاوية (^٢)، عن الأعْمَش، عن أبي وَائل (^٣)، عن حُذَيفَةَ قال: قال النبيُّ ﷺ: \"أحْصُوا لي، كم تَلَفَّظَ الإسلامَ؟ \". قلنا: يا رسول الله أتخافُ علينا ونحن بين الستمائة إلى السبعمائة؟ قال: \"إنكم لا تدرون لعلَّكم تُبْتَلَونَ\". فابْتُلِينَا حتى جَعَل الرَّجلُ مِنَّا ما يُصَلِّي إلا سِرًّا (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٣) شقيق بن سلمة الأسدي الكوفي.\n(^٤) أخرجه البخاري في صحيحه -كتاب الجهاد والسير- باب كتابة الإمام الناس (الفتح ٦/ ٢٠٥ ح ٣٠٦٠) من طريق الثوري عن الأعمش به، وفيه زيادة: \"فكتبنا له ألفًا وخمسمائة رجل\"، فذكر العدد في رواية الثوري ألفًا وخمسمائة، وسيأتي الكلام فيه.\nوعلَّقه من طريق أبي معاوية وذكر قوله: \"ما بين الستمائة إلى سبعمائة\".\nوأخرجه مسلم في كتاب الإيمان -باب الاستسرار بالإيمان للخائف (١/ ١٣١ =\n⦗٥٥٩⦘ =ح ٢٣٥) عن أبي بكر بن أبي شيبة، ومحمد بن نمير، وأبي كريب كلهم عن أبي معاوية عن الأعمش به.","vol":"1","page":558},{"text":"٣٦٨ - حَدثنا محمدُ بن الليثِ المَرْوَزِي (^١)، حدثنا عَبْدَانُ (^٢)، عن أبي حمَزة (^٣) -قِرَاءةً-، عن الأعمش، بإسناده قال: بمثله: \"اكْتُبُوا لي مَنْ تَلَفَّظَ (^٤) بالإسلامِ\". فَكَتَبْنَاهُمْ فَوَجَدْنَاهُمْ خَمْسَ مائة، فَقلنا: يا رسولَ الله أَتَخَافُ [علينا] (^٥) ونحن خَمْسُ مِائة؟ (^٦).\n_________\n(^١) هو: محمد بن الليث بن حفص بن مرزوق الإسكاف القزاز المروزى.\n(^٢) عبد الله بن عثمان بن جبلة الأزدي العتكي، أبو عبد الرحمن، وعَبْدَان لقبه.\n(^٣) السُّكَّري، محمد بن ميمون المروزي.\n(^٤) في (ط) و(ك): \"يَلْفُظُ\".\n(^٥) ما بين المعقوفتين من (ط) و(ك).\n(^٦) أخرجه البخارى في صحيحه -كتاب الجهاد والسير- باب كتابة الإمام الناس (الفتح ٦/ ٢٠٦ ح ٣٠٦٠) عن عبدان عن أبي حمزة عن الأعمش به.\nتنبيه:\nاختلفت الروايات في ذكر عدد الذين كُتِبوا، ففي روَاية الثوري أنهم ألفٌ وخمسمائة، وفي رواية أبي معاوية أنهم ما بين الستمائة إلى السبعمائة، وفي رواية أبي حمزة أنهم خمسمائة، كلهم يروون عن الأعمش، وجمع بعض الشراح بين الروايات بأوجهٍ من الجمع، ولكن قال الحافظ ابن حجر: \"يخدش في وجوه هذه الاحتمالات كلها اتحاد مخرج الحديث، ومداره على الأعمش بسنده، واختلاف أصحابه عليه في العدد المذكور، والله أعلم\".\nوقال أيضًا: \"كأن رواية الثوري رَجحت عند البخاري فلذلك اعتمدها لكونه =\n⦗٥٦٠⦘ = أحفظهم مطلقًا وزاد عليهم، وزيادة الثقة الحافظ مقدَّمة، وأبو معاوية -وإن كان أحفظ أصحاب الأعمش بخصوصه، ولذلك اقتصر مسلم على روايته لكنه- لم يجزم بالعدد؛ فقدَّم البخاري رواية الثوري لزيادتها بالنسبة لرواية الاثنين، ولجزمها بالنسبة لرواية أبي معاوية، وأما ما ذكره الإسماعيلي أن يحيى بن سعيد الأموي وأبا بكر بن عياش وافقا أبا حمزة في قوله: خمسمائة، فتتعارض الأكثرية والأحفظية فلا يخفى بُعْد ذلك الترجيح بالزيادة، وبهذا يظهر رجحان نظر البخاري على غيره\".\nانظر: فتح الباري لابن حجر (٦/ ٢٠٦ - ٢٠٧).","vol":"1","page":559},{"text":"٣٦٩ - حَدثنا أبو أُمَيَّة، حدثنا يَعقوبُ بن محمد الزُّهريُّ (^١)، حدثنا عبد العزيز بن محمد (^٢)، حَدثني صفوان بن سُلَيمٍ (^٣)، عن عبد الله بن سلمان الأَغَرُّ (^٤) عن أبيهِ، عن أبي هُرَيرةَ قال: قال رسولُ الله: \"يَبْعَثُ الله رِيْحًا مِن اليمنِ هي أَلْيَنُ مَسًّا مِن الحريرِ؛ فلا يبقى أحدٌ في قلبهِ مِثْقَالُ حَبَّةٍ من خَرْدَلٍ من إيمانٍ إلا قَبَضَتْ نَفْسَهُ\" (^٥) (^٦).\n_________\n(^١) أبو عيسى المدني، ضعيفٌ، يعتبر به، انظر: ح (١٦٩)، وقد تابعه أحمد بن عبدة الضبي وغيره كما سيأتي في التخريج.\n(^٢) الدَّرَاوَرْدي المدني، متكلَّمٌ فيه، انظر: ح (٢٨)، وقد تابعه أبو علقمة الفروي عند مسلم.\n(^٣) القرشي الزهري مولاهم المدني.\n(^٤) المدني، مولى جُهَينة، ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"صدوق\"، ولعله قال ذلك لإخراج مسلمٍ له، وإلا فغالبًا يقول فيمن وثقه ابن حبان فقط: \"مقبول\".\nانظر: الثقات لابن حبان (٧/ ٥)، تهذيب الكمال للمزى (١٥/ ٤٩)، التقريب (٣٣٦٣).\n(^٥) بهامش (ط) التعليق التالي: \"بلغ على الشبيلي قراءة في الثالث بالظاهرية \".\n(^٦) أخرجه مسلم في كتاب الإيمان -باب في الريح التي تكون قرب القيامة تقبض من في =\n⦗٥٦١⦘ = قلبه شيءٌ من الإيمان (١/ ١٠٩ ح ١٨٥) عن أحمد بن عبدة الضبي حدثنا عبد العزيز الدراوردي وأبو علقمة الفروي كلاهما عن صفوان بن سُلَيم به، وميَّز بين لفظ الدراوردي وأبي علقمة فقال: \"قال أبو علقمة: مثقال حبة، وقال عبد العزيز: مثقال ذرة\"، ولعل رواية الدراوردي هنا مرويَّة بالمعنى.\nوأخرجه البخاري في التاريخ الكبير (٥/ ١٠٩) عن محمد بن عباد عن الدراوردي به.\nوأخرجه الحكم في المستدرك (٤/ ٤٥٥) من طريق إبراهيم بن المنذر الحزامي عن الدراوردي وأبي علقمة الفروي كلاهما عن صفوان بن سليم به، وقال: \"هذا حديث صحيح الإسناد ولم يخرجاه\"! وقد أخرجه مسلم كما سبق.\nفائدة الاستخراج:\nنسب المصنِّف عبد الله بن سلمان، وهو عند مسلم بدون ذكر نسبته.","vol":"1","page":560},{"text":"<span data-type='title' id=toc-121>بَابُ (^١) بَيَانِ ثَوَابِ مَنْ آمَنَ بِمُحَمدٍ ﷺ مِنْ أهْلِ الكِتَابِ وَأنَّ مَنْ أدرَكَ مِنْهُمْ مُحَمدًا [ﷺ] (^٢) أوْ سَمِعَ بِهِ فَلَمْ يُؤْمِنْ بِهِ وَبِمَا أرْسِلَ بِهِ كَانَ مِنْ أهْلِ النَّارِ، وَأنَّ عِيْسَى ﵇ إِذَا نَزَلَ يَحْكُمُ بِكِتَابِ الله وَسُنةِ مُحَمدٍ ﷺ، وَيَكُوْنُ إِمَامُهُمْ مِنْ أمَّةِ مُحَمدٍ ﷺ</span>-\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"1","page":562},{"text":"٣٧٠ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شعبةُ، عن صالح بن صالح (^٢)، عَن الشَّعْبي، حدثني أبو بُرْدَةَ (^٣)، عَن أبيهِ قال: قال رَسولُ الله ﷺ: \"ثلاثةٌ يُؤْتَون أجرَهم مرتينِ: رجلٌ كانَتْ له أَمَةٌ فأدَّبها فأحسنَ أدبَها وعَلَّمها فأحسنَ تَعليمها ثم أعتَقَها فتزوَّجَها، ورجلٌ من أهلِ الكتابِ آمنَ بنبيِّهِ، ثمَّ أدرك النَّبيَّ ﷺ (^٤) فآمن به، وَعبد أَدَّى حَقَّ الله وَحَقَّ مَواليهِ\" (^٥).\n⦗٥٦٣⦘ فقال الشعبيُّ للرجُلِ: قُمْ فقد كانَ يُرْحَلُ إلى المدينةِ فيما دونَ هذا (^٦).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٦٨).\n(^٢) ابن مسلم بن حيان الثوري الهَمْدَاني الكوفي، ولقب جدِّ أبيه حيان: حيٌّ، وهو أشهر من اسمه وغالبًا ما ينسب صالحٌ هذا إليه فيقال: صالح بن صالح بن حي، أو صالح بن حي.\nانظر: تهذيب الكمال للمزي (١٣/ ٥٤)، فتح الباري لابن حجر (١/ ٢٢٩).\n(^٣) ابن أبي موسى الأشعري، مختلفٌ في اسمه، وقيل: اسمه كنيته.\n(^٤) الصلاة على النبي ﷺ ليست في (ط) و(ك).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع =\n⦗٥٦٣⦘ = الناس، ونسخ الملل بملته (١/ ١٣٥ ح ٢٤١) عن عبيد الله بن معاذ عن أبيه عن شعبة عن صالحٍ به.\nوأخرجه ابن منده في \"الإيمان\" (١/ ٥٠٤) من طريق يونس بن حبيب عن أبي داود به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف لفظ هذه الرواية.\n(^٦) جاء بيان هذه القصة في صحيح مسلم بأوضح مما هنا، فرواه مسلم في كتاب الإيمان -باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس، ونسخ الملل بملته (١/ ١٣٤ ح ٣٤١) من طريق هُشيم عن صالح بن صالح بن حي: قال: \"رأيت رجلًا من أهل خراسان سأل الشعبي فقال: يا أبا عمرو! إن مَنْ قِبَلَنا من أهل خراسان يقولون في الرجل إذا أعتق أمته ثم تزوَّجها فهو كالراكب بدنته. فقال الشعبي: حدثني أبو بردة\"، ثم ذكر الحديث وفي آخره: \"ثم قال الشعبي للخراساني: خذ هذا الحديث بغير شيءٍ، فقد كان الرجل يرحل فيما دون هذا إلى المدينة\".","vol":"1","page":562},{"text":"٣٧١ - حدثَنا أبو العباس الغَزِّيُّ (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣)، عن صالح، عن الشعبي، ح\nوحدثَنا الحسن بن عفان، حدثنا معاوية بن هشامٍ (^٤)، حدثنا علي بن\n⦗٥٦٤⦘ صالح (^٥) عن أبيهِ، عَن الشعبي، * ح\nوحَدثنا أبو أمية، حدثنا الحسن بن عطية (^٦)، أخبرنا الحسن (^٧)، عن\n⦗٥٦٥⦘ أبيهِ، عن الشعبي* (^٨)، بإسناده نحوَه (^٩).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضَّبِّي مولاهم.\n(^٣) هو الثوري في هذا الإسناد، صرَّح به ابن منده في روايته، وقد رواه ابن عيينة أيضًا كما سيأتي في التخريج.\n(^٤) القّصَّار، أبو الحسن الكوفي، مولى بني أسد، توفي سنة (٢٠٤ أو ٢٠٥ هـ). =\n⦗٥٦٤⦘ = وثقه ابن سعد، وقال ابن معين: \"صالح، ليس بذاك\"، وقال ابن المديني: \"معاوية بن هشام وقبيصة، والفريابي متقاربون\"، وقال يعقوب بن شيبة: \"كان هو وإسحاق الأزرق من أعلمهم بحديث شَريك\"، ووثقه العجلي، وأبو داود، وأبو حاتم، وذكره ابن حبان في الثقات وقال: \" [ربما] أخطأ\"، سقطت كلمة \"ربما\" من مطبوعة الثقات، واستدركتها من تهذيب الكمال، وقال ابن عدي: \"أغرب عن الثوري بأشياء، وأرجو أنه لا بأس به \"، وذكره ابن شاهين أيضًا في الثقات.\nوقال الإمام أحمد: \"كثير الخطأ\"، وذكره ابن الجوزي في الضعفاء وقال: \"روى ما ليس بسماعه فتركوه\"، وتعقبه الذهبي بقوله: \"هذا خطأ منه، ما تركه أحد\".\nووثقه الذهبي في الكاشف، والديوان، وقال في الميزان: \"أنه ما ذكره لشيءٍ فيه إلا لكلام ابن الجوزي\" وذكره فيمن تكلم فيه وهو موثق.\nوقال الحافظ: \"صدوق، له أوهام\".\nانظر: الطبقات لابن سعد (٦/ ٤٠٣)، تاريخ الدارمي (ص: ٦١)، الثقات للعجلي (٢/ ٢٨٥)، الجرح والتعديل (٨/ ٣٨٥)، الثقات لابن حبان (٩/ ١٦٦)، الكامل لابن عدي (٦/ ٢٤٠٣)، الثقات لابن شاهين (ص: ٣٠٣)، الضعفاء لابن الجوزي (٣/ ١٢٨)، تهذيب الكمال للمزي (٢٨/ ٢١٨)، الميزان (٤/ ٤/ ١٣٨)، والكاشف (٢/ ٢٧٧)، وديوان الضعفاء (ص: ٣٩٢)، والرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ١٧٥)، تهذيب التهذيب (١٠/ ١٩٨) والتقريب لابن حجر (٦٧٧١).\n(^٥) في (ط) و(ك): \"علي بن عاصم\" ولعله سبق قلم، وهو: علي بن صالح بن صالح بن حي الثوري الهَمْدَاني الكوفي.\n(^٦) ابن نَجِيحٍ القرشي، أبو علي الكوفي البزاز.\n(^٧) ابن صالح بن صالح بن حي الهَمْدَاني الثوري الكوفي، أخو علي بن صالح في الإسناد الماضي.\n(^٨) ما بين النجمين سقط من (ط).\n(^٩) لم يخرجه مسلم من طريق الثوري، وقد أخرجه البخاري في صحيحه -كتاب الخصومات- باب العبد إذا أحسن عبادة ربه، ونصح سيده (الفتح ٥/ ٢٠٨ ح ٢٥٤٧) عن محمد بن كثير عن سفيان الثوري عن صالحٍ به.\nوأخرجه أيضًا في كتاب الجهاد والسير -باب فضل من أسلم من أهل الكتابين (الفتح ٦/ ١٦٩ ح ٣٠١١) عن ابن المديني عن ابن عيينة عن صالحٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس، ونسخ الملل بملته (١/ ١٣٥ ح ٢٤١) عن ابن أبي عمر العدني عن ابن عيينة عن صالح به.\nوأخرجه ابن منده في \"الإيمان\" (١/ ٥٠٤) من طريق الفريابي عن الثوري به، وأخرجه أيضًا (١/ ٥٠٥ - ٥٠٦) من طريق عبيد الله بن موسى عن علي بن صالح عن أبيه صالح بن صالحٍ به وأخرجه أيضًا (١/ ٥٠٦) من طريق أبي أمية محمد بن إبراهيم الطرسوسي -شيخ المصنِّف- عن الحسن بن عطية عن الحسن بن صالحٍ عن أبيه به.","vol":"1","page":563},{"text":"٣٧٢ - حَدثَنا أبو الكَرَوَّس محمد بن عَمرو بن تمَّام (^١)، حدثنا\n⦗٥٦٦⦘ المُعلَّى بن الوَلِيْدِ (^٢)، حدثنا مروانُ (^٣)، عن الفَضل بن يزيد (^٤)، حدثنا الشَّعبيُّ بإسنادِهِ، مثلَهُ (^٥).\n_________\n(^١) في الأصل: ثُمام بالثاء المثلثة المضمومة، وما أثبته من (ط) و(ش)، كذلك هي في مصادر الترجمة.\nوأما \"الكَرَوَّس\" فقد ضبط بعضه السمعاني، وبعضه الحافظ ابن حجر بما محصله: \"بفتح الكاف والراء، وتشديد الواو، وفي آخرها سين مهملة\"، ومعنى الكَرَوَّس: العظيم الرأس من الناس، والمذكور هنا ترجم له ابن أبي حاتم في الجرح والتعديل وقال: \"كتبت عنه، وهو صدوق\" ولم أجد فيه قولًا آخر.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٣٤)، الإكمال لابن مكولا (٧/ ١٦٩)، =\n⦗٥٦٦⦘ = القاموس المحيط للفيروزآبادي (ص: ٧٣٥)، تبصير المنتبه لابن حجر (٣/ ١١٩٢).\n(^٢) لم أجد له ترجمة في المصادر التي وقفت عليها.\n(^٣) ابن معاوية بن الحارث بن أسماء الفزاري الكوفي.\n(^٤) الثُّمالي -ويقال: البجلي- الكوفي.\n(^٥) أخرجه الترمذي في سننه -كتاب النكاح- باب ما جاء في الفضل في ذلك (٣/ ٤١٥ ح ١١١٦) من طريق علي بن مسهر عن الفضل بن يزيد عن الشعبي به.","vol":"1","page":565},{"text":"٣٧٣ - حدثنا حنبل بن إسحاق (^١)، حدثنا سليمان بن داود (^٢)،\n⦗٥٦٧⦘ حدثنا أبو زبيد عَبْثَر (^٣)، عن مُطَرِّفٍ (^٤)، عن الشعبي، عن أبي بُردة، عن أبي موسى الأشعري قالَ: قال النبيُّ ﷺ: \"مَن كَانَتْ له جَارِيَةٌ فَأَعْتَقَهَما وَتَزَوَّجَهَا كَان له أَجْرَانِ\" (^٥).\n_________\n(^١) ابن حنبل بن هلال بن أسد الشيباني، أبو علي، ابن عم الإمام أحمد، وأحد تلامذته ورواة المسائل عنه، توفي سنة (٢٧٣ هـ).\nقال الدارقطني: \"كان صدوقًا\"، وقال الخطيب البغدادي -وتبعه ابن الجوزي-: \"كان ثقة ثبتًا\"، ووثقه الذهبي في التذكرة، ولم أجد قولًا آخر فيه.\nوأما بالنسبة لمسائله التي يرويها عن الإمام أحمد فقال أبو بكر الخلال: \"قد جاء بمسائل أجاد فيها الرواية، وأغرب بغير شيءٍ، وإذا نظرت في مسائله شبهتها في حسنها وإشباعها وجودتها بمسائل الأثرم\" وقد نقل شيخ الإسلام ابن تيمية عن أصحاب أحمد قولهم: \"حنبل له غلطات معروفة\" وقال الذهبي: \"له مسائل كثيرة عن أحمد، ويتفرد، ويُغرِب\".\nانظر: تاريخ بغداد (٨/ ٢٨٦)، المنتظم (١٢/ ٢٥٦)، طبقات الحنابلة (١/ ١٤٣)، مجموع الفتاوى لشيخ الإسلام ابن تيمية (٥/ ٣٩٩)، تذكرة الحفاظ للذهبي (٢/ ٦٠٠).\n(^٢) الهاشمي، أبو أيوب، من ولد العباس بن عبد المطلب ﵁.\n(^٣) عَبْثَر -على وزن جعفر- ابن القاسم الزُّبيدي -بضم الزاي- الكوفي. التقريب، (٣١٩٧).\n(^٤) بضم أوله، وفتح ثانيه، وتشديد الراء المكسورة: ابن طَريف الكوفي. التقريب (٦٧٠٥).\n(^٥) كان ترتيب هذا الحديث في الأصل بعد حديث أحمد بن يوسف السلمي الآتي برقم (٣٧٥)، وتقديمي له لموافقة ترتيب نسختي (ط) و(ك) وذلك لأجل مناسبة سياق الأحاديث.\nوقد أخرجه البخاري في صحيحه -كتاب العتق- باب فضل من أدب جاهلته وعلّمها (الفتح ٥/ ٢٠٥ ح ٢٥٤٤) من طريق محمد بن فضيل عن مطرِّف بن طريفٍ به.\nوأخرجه مسلم في كتاب النكاح -باب فضيلة إعتاق أمته ثم يتزوجها (٢/ ١٠٤٥ ح ٨٦) من طريق خالد بن عبد الله عن مطرِّف بن طريفٍ به.\nوأخرجه أبو داود في سننه -كتاب النكاح- باب في الرجل يعتق أمته ثم يتزوجها (٢/ ٢٢١ ح ٢٠٥٣).\nوأخرجه النسائي في سننه -كتاب النكاح- باب عتق الرجل جاريته ثم يتزوجها (٦/ ١١٥) كلاهما عن هناد بن السري عن عبثر عن مطرفٍ به.\nوأخرجه الإمام أحمد في \"المسند\" (٤/ ٣٩٨) عن سليمان بن داود الهاشمي عن عبثرٍ عن مطرِّف به.\nفائدة الاستخراج:\n١ - لم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل. =\n⦗٥٦٨⦘ = ٢ - ذكر المصنِّف: الشعبي بنسبته -وهو به أشهر، وجاء عند مسلم باسمه مهملًا: عامر.","vol":"1","page":566},{"text":"٣٧٤ - حَدثَنا جَعْفر بن أبي عُثْمانَ الطَّيالسيُّ (^١)، حدثنا محمد بن المنهال (^٢)، حدثنا يَزيدُ بن زُرَيعٍ، حدثنا شعبةُ، عن أبي حَصين (^٣)، عن الشعبي، عن أبي بُردَةَ، عن أبي موسى أنَّ النَّبيَّ ﷺ قالَ: \"مَن كَانَتْ له جاريةٌ فأدَّبها فأحسن تَأْدِيْبَهَا، ثمَّ أعتقها وتزوَّجَهَا كانَ له أَجْرَانِ\" (^٤).\n_________\n(^١) هو جعفر بن محمد بن أبي عثمان الطيالسي، أبو الفضل البغدادي، توفي سنة (٢٨٢ هـ).\nوثقه ابن المنادي، والخطيب البغدادي -وتبعه ابن أبي يعلى الحنبلي، وابن الجوزي-، ووثقه الذهبي في العبر.\nانظر: تاريخ بغداد للخطيب (٧/ ١٨٨)، طبقات الحنابلة لابن أبي يعلى (١/ ١٢٣)، المنتظم لابن الجوزي (١٢/ ٣٤٩)، العبر للذهبي (١/ ٤٠٥).\n(^٢) في الرواة عن يزيد بن زريع: محمد بن المنهال التميمي المجاشعي الضرير البصري، ومحمد بن المنهال العطار البصري، أخو حجاج بن المنهال الأنماطي، ولم يتبيَّن لي أيهما المراد في هذا الإسناد وكلاهما ثقة والحمد لله. انظر: تهذيب الكمال للمزي (٢٦/ ٥٠٩ - ٥١٣).\n(^٣) عثمان بن عاصم بن حُصَين -مصغَّر- الأسدي الكوفي.\n(^٤) علَّقه البخاري في صحيحه -كتاب النكاح- باب اتخاذ السراري، ومن أعتق جارية ثم تزوجها (الفتح ٩/ ٢٩ ح ٥٠٨٣) عن أبي بكر بن عياش عن أبي حَصين عن الشعبي به.\nووصله أبو داود الطيالسي في مسنده (ص: ٦٨) عن أبي بكر بن عياشٍ عن أبي حَصينٍ عن الشعبي به، ومن طريق الطيالسي أخرجه الحافظ ابن حجر في تغليق التعليق (٤/ ٣٩٧).","vol":"1","page":568},{"text":"٣٧٥ - حدثنا أحمد بن يوسف السُّلميُّ (^١)، حدثنا عبد الرَّزاق (^٢)، أخبرنا معمر، عن همام بن مُنبِّهٍ، عَن أبي هُريرةَ قال: قال رسولُ الله ﷺ: \"والذي نفسُ محمَّدٍ بيدهِ لا يَسْمَعُ بي أحدٌ من هَذه الأُمَّة ولا يهوديٌّ ولا نصرانيٌّ وماتَ ولم يُؤْمن بالذي أُرْسِلْتُ بهِ إلا كَان مِن أصحابِ النَّارِ\" (^٣).\n_________\n(^١) في (ك) زيادة: \"قالا\" في هذا الموضع، ولعله سبق قلم.\n(^٢) ابن هَمام الصنعاني، والحديث لم أجده في مصنَّفه.\n(^٣) أخرجه الإمام أحمد في \"المسند\" (٢/ ٣١٧) عن عبد الرزاق عن معمر به.\nوأخرجه ابن منده في \"التوحيد\" (١/ ٣١٤) من طريق أحمد بن يوسف السُّلَمي شيخ المصنِّف عن عبد الرزاق به.","vol":"1","page":569},{"text":"٣٧٦ - حَدثَنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، أخبرني عَمرو بن الحارث (^٢)، أنَّ أبا يونس (^٣) حدَّثه، عن أبي هُريرةَ، عن رسول الله ﷺ أنَّه قال: \"وَالذي نفسُ محمدٍ بيده لا يسمع بي أحدٌ مِن هَذه الأُمَّة يهوديٌّ ولا نصرانيٌّ ثمَّ يموتُ ولم يؤمن بالذي أُرْسِلْتُ بهِ إِلا كَانَ مِن أصحابِ النّارِ\" (^٤).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي، أبو محمد المصري، راوية عمرو بن الحارث.\n(^٢) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٣) سُلَيم بن جُبَير -مصغَّران- الدوسي المصري، مولى أبي هريرة.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس ونسخ الملل بملته (١/ ١٣٤ ح ٢٤٠) عن يونس بن عبد الأعلى عن ابن وهبٍ به. =\n⦗٥٧٠⦘ = فائدة الاستخراج:\nنسب المصنّف: عمرو بن الحارث إلى أبيه، وجاء عند مسلم مهملًا.","vol":"1","page":569},{"text":"٣٧٧ - حَدثَنا يوسفُ بن مُسَلَّم، حدثنا حَجاجُ بن محمدٍ (^١)، ح\nوَحَدثنا أبو بكر الحميريُّ (^٢)، حدثنا مكِّيٌّ (^٣)، عن ابن جُرَيج (^٤)، كلاهما قالا: عن ابن شهابٍ، عَن سعيد بن المسيَّب (^٥)، أنَّه سمع أبا هُريرة يقول: قالَ رسولُ الله ﷺ: \"وَالذي نفسي بيدِهِ لَيوشكَنَّ أن ينزلَ فيكم ابنُ مريمَ حَكَمًا مُقسِطًا، يَكْسِرُ الصَّلِيْبَ، وَيَقْتُلُ الخِنْزِيْرَ، وتوضَعُ الجِزيةُ، ويَفِيْض المَالُ حتى لا يقبلَه أحدٌ\" (^٦).\n_________\n(^١) المصِّيصي الأعور.\n(^٢) وقع في (ط) و(ك): بتقديم النسبة على الكنية، وهو: أحمد بن الحُبَاب بن حمزة الحميري النسَّابة، أبو بكر البلخي، توفي سنة (٢٧٧ هـ).\nذكره ابن حبان في الثقات، ولم أجد قولًا آخر فيه.\nانظر: الثقات لابن حبان (٨/ ٥٣)، المؤتلف والمختلف للدارقطني (١/ ٤٨١)، السابق واللاحق للخطيب (ص: ٧٣)، الإكمال لابن مكولا (٢/ ١٤٤)، تاريخ الإسلام للذهبي (حوادث ٢٦١ - ٢٨٠/ ص: ٢٥٠).\n(^٣) ابن إبراهيم بن بشير التميمي، أبو السكن البلخي.\n(^٤) عبد الملك بن عبد العزيز بن جُرَيج المكي، مدلِّسٌ مشهور، وقد تابعه حجاج.\n(^٥) في (ط) و(ك): \"ابن المسيب\" بدون ذكر اسمه.\n(^٦) أخرجه من هذا الطريق ابن منده في \"الإيمان\" (١/ ٥١٣) من طريق عبد الصمد بن =\n⦗٥٧١⦘ = الفضل عن مكي بن إبراهيم عن ابن جريج به.","vol":"1","page":570},{"text":"٣٧٨ - حدثَنا أبو إسماعيل الترمذيُّ (^١)، حدثنا الحميديُّ (^٢)، ح\nوحدّثنا علي بن حرب، [قالا:] (^٣) حدّثنا سفيان (^٤)، عن الزهري، بإسناده: \"يُوشِك أن يَنْزِلَ فيكم ابن مريم حَكَمًا وإمَامًا مُقْسِطًا فَيَكْسِرُ الصَّلِيْبَ، وَيَقْتُلُ الخِنْزِيرَ، وَيَضَعُ الجِزْيَةَ، وَيَفِيْضُ المَالُ حتى لا يَقبَله أحدٌ\" (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلَمي.\n(^٢) عبد الله بن الزبير القرشي الأسدي، أبو بكر الحميدي، والحديث في مسنده (٢/ ٤٦٨).\n(^٣) ما بين المعقوفتين من (ط) و(ك)، وسقطت صيغة التحديث من (ط).\n(^٤) ابن عيينة. وعلي بن حرب يروي عنه فقط، دون الثوري.\n(^٥) أخرجه البخاري في صحيحه -كتاب المظالم -باب كسر الصليب وقتل الخنزير (الفتح ٥/ ١٤٤ ح ٢٤٧٦) عن ابن المديني عن ابن عيينة به.\nوأخرجه مسلم في كتاب الإيمان -باب نزول عيسى بن مريم حكمًا بشريعة نبينا محمد ﷺ (١/ ١٣٥ ح ٢٤٢) عن عبد الأعلى بن حماد وزهير بن حرب وأبي بكر بن أبي شيبة كلهم عن سفيان بن عيينة به.\nفائدة الاستخراج:\nأورد المصنِّف لفظ الحديث، ومسلم ذكر بعض ألفاظه، مميِّزًا بين ألفاظ الرواة.","vol":"1","page":571},{"text":"٣٧٩ - حدثنا أبو داود الحراني، حدثنا يَعقوبُ بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح (^٢)، عَن ابن شهاب أنَّ سعيدَ بن المسيَّب\n⦗٥٧٢⦘ حَدَّثه أنَّه سمع أبا هُرَيرةَ يقول: قال رسول الله ﷺ: \"والذي نفسي بيده ليوشكنَّ أن ينزل فيكم ابنُ مريم حَكَمًا عَدْلًا؛ فيكسرُ الصَّلِيبَ، ويقتُلُ الخنزيرَ، ويَضَعُ الجِزْيَةَ، وَيَفِيضُ المالُ حتى لا يقبله أحدٌ، حتى تكون السجدة الواحدة خيرًا من الدُّنيا وما فيها\". ثمَّ يقول أبو هريرة: اقرؤا إن شئتم: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾ إلى قوله: ﴿عَلَيْهِمْ شَهِيدًا﴾ (^٣) (^٤).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن كيسان المدني.\n(^٣) في (ط) و(ك) لم يذكر آخر الآية، وإنما ذكر طرف الآية وقال: \"الآية\"، والآية من سورة النساء- الآية (١٥٩).\n(^٤) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب نزول عيسى بن مريم ﵉ (الفتح ٦/ ٥٦٦ ح ٣٤٤٨) عن إسحاق بن راهويه عن يعقوب بن إبراهيم، به.\nوأخرجه مسلم في كتاب الإيمان -باب نزول عيسى بن مريم حكمًا بشريعة نبينا محمد ﷺ (١/ ١٣٥ - ١٣٦ ح ٢٤٢) عن حسن الحلواني وعبد بن حمُيد كلاهما عن يعقوب بن إبراهيم به.\nفائدة الاستخراج:\nذكر مسلم طرفًا من لفظه فقط، وذكره المصنِّف تامًّا.","vol":"1","page":571},{"text":"٣٨٠ - أخبرني العباس بن الوليد العُذْري (^١)، أخبَرني أبي، ح\nوَحَدثنا عيسى بن أحمد (^٢)، حدثنا بشر بن بكرٍ (^٣)، كلاهما عن\n⦗٥٧٣⦘ الأوزاعي (^٤)، بمثلِ حديث ابن جُرَيجٍ (^٥).\n_________\n(^١) نسبته \"العذري\" ليست في (ط) و(ك).\n(^٢) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٣) التِّنِّيسي، أبو عبد الله البجلي.\n(^٤) أبي عن الزهريّ، عن ابن المسيب، عن أبي هريرة به.\n(^٥) لم أجد من أخرجه من طريق الأوزاعي.","vol":"1","page":572},{"text":"٣٨١ - حَدثَنا محمد بن يحيى، حدثنا ابن أبي مريم (^١)، حدثنا الليثُ بن سَعد، ح\nوَحَدثنا الحارث بن أبي أسامةَ (^٢)، حدثنا يونس بن محمد (^٣)، حدثنا الليثُ بن سعد، حَدثني سَعيد بن أبي سعيدٍ المَقْبُريُّ (^٤)، عن\n⦗٥٧٤⦘ عطاء بن ميناء (^٥) مَولى ابن أبي ذُبَابٍ، عن أبي هُريرَةَ عن رسول الله ﷺ قَال: \"وَاللهِ ليَنزِلَنَّ ابنُ مريم حَكَمًا عَدْلًا فلَيكسِرنَّ الصّليبَ، ولَيقتلَنَّ الخنزيرَ، ولَيَضَعَنَّ الجزيةَ، وَلتُتْرَكَنَّ القِلاصُ (^٦) فلا يُسْعَى عَليها، ولَيَذَهَبَنَّ الشَّحْنَاءُ وَالتَّبَاغُضُ والتَّحَاسُدُ، وَلَيُدَعَوَنَّ إلى المالِ فلا يقبله أحدٌ\" (^٧).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) هو: الحارث بن محمد بن أبي أسامة، واسم أبي أسامة: داهر -وقيل: زاهر- بن يزيد بن عدي التميمي، أبو محمد البغدادي، صاحب المسند المشهور، توفي سنة (٢٨٢ هـ).\nثقة، تَكَلَّم فيه الأزدي، وابن حزم، وكان يأخذ على التحديث أجرًا، وربما تكلَّما فيه بسبب ذلك، قال الذهبي: \"لا بأس بالرجل، وأحاديثه على الإستقامة\"، وقال: \"ذنبه أخذه على الرواية، فلعلَّه -وهو الظاهر- أنه كان محتاجًا، فلا ضير\"، وقال في تذكرة الحفاظ: \"كان فقيرًا، كثير البنات\"، رمز له في الميزان \"صح\" وقال: \"تكلم فيه بلا حجة\".\nانظر: الثقات لابن حبان (٨/ ١٣٨)، تاريخ بغداد للخطيب (٨/ ٢١٨)، ميزان الاعتدال (١/ ٤٤٢)، وسير أعلام النبلاء (١٣/ ٣٨٨)، وتذكرة الحفاظ للذهبي (٢/ ٦١٩)، لسان الميزان لابن حجر (٢/ ١٥٧).\nوانظر أيضًا: مقدمة الدكتور حسين الباكري في تحقيقه لبغية الباحث (ص: ١١ - ٣٤).\n(^٣) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٤) واسم أبي سعيد: كيسان، وسعيد هذا اختلط قبل موته، والراوي عنه هنا: الليث، وهو من أوثق الناس فيه، وقد أخرج البخاري لسعيد من رواية الليث، وانظر: ح (٥٤).\n(^٥) أبو معاذ المدني، وابن أبي ذُباب هو: الحارث بن عبد الرحمن بن أبي ذُباب الدوسي المدني.\n(^٦) بكسر القاف جمع قلوصٍ بفتحها، وهي من الإبل كالفتاة من النساء، والحدث من الرجال، ومعناه أن يُزْهَد فيها ولا يُرغَب في اقتنائها لكثرة الأموال وقلة الآمال وعدم الحاجة، والعلم بقرب القيامة، وإنما ذكُرت القلاص لكونها أشرف الإبل التي هي أنفس الأموال عند العرب. قاله النووي في شرح صحيح مسلم (٢/ ١٩٢).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب نزول عيسى بن مريم حكمًا بشريعة نبينا محمد ﷺ (١/ ١٣٦ ح ٢٤٣) عن قتيبة بن سعيد عن الليث بن سعد به.\nوأخرجه الإمام أحمد في \"المسند\" (٢/ ٤٩٤) عن حجاج بن محمد المصيصي وأبي النضر هاشم بن القاسم كلاهما عن الليث به.\nفائدة الاستخراج:\nفي رواية المصنِّف بيان المهمل عند مسلم في: الليث بن سعد، ونسبة سعيد المقبري، وعطاء بن ميناء بأنه مولى ابن أبي ذباب.","vol":"1","page":573},{"text":"٣٨٢ - حدثنا أبو أمية، حدثنا سعيد بن سليمان (^١)، وعاصم بن علي (^٢)، عن ليث بن سعدٍ بمثله (^٣).\n_________\n(^١) الضَّبيِّ، أبو عثمان الواسطي البزاز، يلقَّب بسعدويه.\n(^٢) ابن عاصم بن صهيب الواسطي، أبو الحسن التيمي مولاهم.\n(^٣) سبق تخريجه في الذي قبله.","vol":"1","page":574},{"text":"٣٨٣ - أخبرَني العباس بن الوليد (^١)، أخبَرَني أبي، ح\nوحَدثنا عيسى بن أحمد (^٢)، حدثنا بشر بن بكر (^٣) قالا: حدثنا الأوزاعي، أخبرني ابن شهابٍ، عن نافعٍ (^٤) مَولى أبي قتادَةَ، عَن أبي هرَيرةَ أنَّ رسولَ الله ﷺ قال: \"كيفَ أنتم إذا نزل فيكم ابن مريمَ وَإمَامُكمْ مِنكم؟ \" (^٥).\n_________\n(^١) ابن مَزْيَد العُذْري البيروتي.\n(^٢) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٣) التّنِّيسي، أبو عبد الله البجلي.\n(^٤) ابن عباس -ويقال: ابن عيَّاش- الأقرع، أبو محمد، مولى امرأة من غِفار، وقيل له مولى أبي قتادة لملازمته له، وأبو قتادة هو: الأنصاري المدني، صحابي.\n(^٥) أخرجه من هذا الطريق ابن منده في \"الإيمان\" (١/ ٥١٥ - ٥١٦) من طريق بحر بن نصر عن بشر بن بكر، ومن طريق العباس بن الوليد عن أبيه كلاهما عن الأوزاعي به.","vol":"1","page":575},{"text":"٣٨٤ - حدثَنا أبو داودَ الحراني، حدثنا يحيى بن عبد الله (^١)، حدثنا ابن أبي ذئب (^٢)، عن الزهريّ، عن نافع مَولى أبي قتادة، عَن أبي هُريرَةَ أنَّ\n⦗٥٧٦⦘ النَّبيَّ ﷺ قال: \"كيفَ بِكم إذا نزل فيكم ابنُ مريم فَأَمَّكُمْ منكم؟ \".\nقال ابن أبي ذئب: يَعني فَأَمَّكُمْ (^٣) بِكِتَابِ رَبِّكم، وسُنَّةِ نَبِيِّكم محمدٍ ﷺ (^٤).\n_________\n(^١) ابن الضحاك البابُلُتِّي، أبو سعيد الحراني، توفي سنة (٢١٨ هـ)، ضعيف، لم يوثقه أحدٌ، ولكن تابعه الوليد بن مسلم عند مسلم، وتابعه أيضًا عثمان بن عمر عند الإمام أحمد كما سيأتي في التخريج.\nانظر: تهذيب الكمال للمزي (٣١/ ٤٠٩)، ميزان الاعتدال (٤/ ٣٩٠)، والكاشف للذهبي (٢/ ٣٦٩)، التقريب (٧٥٨٥).\n(^٢) محمد بن عبد الرحمن بن المغيرة بن أبي ذئب القرشي العامري، أبو الحارث المدني، ثقة فاضل، تكلَّم البعض في روايته عن الزهريّ، وقد تابعه الأوزاعي -كما سبق في =\n⦗٥٧٦⦘ = الإسناد الماضي- وغيره كما سيأتي في التخريج.\nانظر: تهذيب الكمال للمزي (٢٥/ ٦٣٠)، شرح علل الترمذي لابن رجب (٢/ ٢٧٣ - ٢٧٦)، التقريب (٦٠٨٢).\n(^٣) في (ط) و(ك): \"وأمكم\".\n(^٤) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء -باب نزول عيسى بن مريم ﵉ (الفتح ٦/ ٥٦٦ ح ٣٤٤٩) عن يحيى بن بكير عن الليث عن يونس عن ابن شهابٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب نزول عيسى بن مريم حاكمًا بشريعة نبينا محمد ﷺ (١/ ١٣٧ ح ٢٤٦) من طريق الوليد بن مسلم عن ابن أبي ذئبٍ عن الزهريّ به، ومن طريق عبد الله بن وهب عن يونس عن الزهريّ به (ح: ٢٤٤)، ومن طريق ابن أخي الزهريّ عن الزهريّ به (ح: ٢٤٥).\nوأخرجه الإمام أحمد في \"المسند\" (٢/ ٣٣٦) عن عثمان بن عمر عن ابن أبي ذئب به.","vol":"1","page":575},{"text":"٣٨٥ - حَدثنا يوسف بن مُسَلَّم، وعباس الدوري، ومحمد بن إسماعيل الصائغ قالوا: حدثنا حَجَّاجُ بن محمد، عن ابن جُرَيج، أخبَرَنيِ أبو الزُّبير (^١) أنَّه سمع جابرَ بن عبد الله يقولُ: سمعتُ النَّبيَّ ﷺ يقول: \"لا تزال طائفةٌ مِن أمَّتي يقاتلون على الحقِّ ظاهرين إلى يومَ القيامة\"، قال: \"فَيَنْزِل عيسى بن مريم ﵉ فيقول أميرُهم: تعالَ صَلِّ لنا. فَيقولُ:\n⦗٥٧٧⦘ لا، إنَّ بعضَكم على بَعْض أُمَرَاءُ لِتَكْرِمَةِ الله هذه الأُمَّة\" (^٢).\n_________\n(^١) محمد بن مسلم بن تدرس المكي.\n(^٢) أخرجه مسلم في كتاب الإيمان -باب نزول عيسى بن مريم حكمًا بشريعة نبينا محمد ﷺ (١/ ١٣٧ ح ٢٤٧) عن الوليد بن شجاع، وهارون بن عبد الله، وحجاج الشاعر كلهم عن حجاج بن محمد المصيصي به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٣٨٤) عن حجاج بن محمد عن ابن جريج به.","vol":"1","page":576},{"text":"٣٨٦ - حدثني مُضَرُ بن محمد (^١)، حدثنا عبد الرحمن بن عَمرو الحراني (^٢)، قال: قرأنا على مَعْقِلٍ (^٣)، عن أبي الزُّبير، عن جَابر عن النبي ﷺ\n⦗٥٧٨⦘ بمثله (^٤).\n_________\n(^١) ابن خالد بن الوليد بن مضر الأسدي، أبو محمد البغدادي القاضي المقرئ.\nوثقه الدارقطني، ولم أجد فيه قولًا آخر، فهو ثقة إن شاء الله.\nانظر: سؤالات الحاكم للدارقطني (ص: ١٥٧)، تاريخ بغداد للخطيب (١٣/ ٢٦٨)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ / ص: ٤٧٣).\n(^٢) أبو عثمان البجلي، توفي (٢٣٠ هـ).\nقال عنه أبو زرعة: \"شيخ\"، وذكره ابن حبان في الثقات، ولم أجد فيه قولًا آخر.\nانظر: الجرح والتعديل لابن أبي حاتم (٥/ ٢٦٧)، الثقات لابن حبان (٨/ ٣٨٠)، تاريخ الاسلام للذهبي (حوادث سنة: ٢٣١ - ٢٤٠ / ص: ٢٤٢).\n(^٣) ابن عبيد الله الجَزَري، أبو عبد الله العبسي مولاهم الحراني، توفي سنة (١٦٦ هـ).\nوثقه ابن معين في أكثر الروايات عنه، ووثقه الإمام أحمد، وقال النسائي: \"ليس به بأس\"، وذكره ابن حبان في الثقات وقال: \"كان يخطئ، لم يفحش خطؤه فيستحق الترك، إنما كان ذلك منه على حسب ما لا ينفك منه البشر\"، ونحوه كلام ابن عدي الذي قال: \"هو حسن الحديث، ولم أجد في أحاديثه حديثًا منكرًا فأذكره إلا حَسَبَ ما وجدت في حديث غيره ممن يصدق، في غلط حديث أو حديثين\".\nوضعفه ابن معين في رواية، وقال النسائي في السنن: \"ليس بذاك القوي\"، وذكره =\n⦗٥٧٨⦘ = العقيلي، وابن الجوزي في الضعفاء لتضعيف ابن معينٍ له، وقال أبو الحسن بن القطان: \"معقل عندهم مستضعف\"، فتعقبه الذهبي بقوله: \"كذا قال، بل هو عند الأكثرين صدوقٌ، لا بأس به\".\nوقال في السير: \"ما عرفت له شيئًا منكرًا فأذكره، وحديثه لا ينزل عن درجة الحسن\"، وقال في الكاشف: \"صدوق\"، وفي المغني في الضعفاء قال: \"صدوق، ضعفه ابن معين وحده\"، وذكره في المتكلم فيهم بما لا يوجب الرد وقال: \"صالح الحديث، احتجَّ به مسلم\".\nوقال ابن حجر: \"صدوقٌ يخطئ\"، وقد تابعه ابن جريج كما سبق في الإسناد الماضي.\nانظر: تاريخ الدارمي (ص: ٢٠٢)، سؤالات ابن الجنيد (ص: ٣٦٤)، تاريخ ابن محرز عن ابن معين (١/ ١٠٩)، العلل رواية عبد الله بن أحمد (٢/ ٤٨٥)، الجرح والتعديل لابن أبي حاتم (٨/ ٢٨٦)، السنن للنسائي (٢/ ١٥٤)، الضعفاء للعقيلي (٤/ ٢٢١)، الثقات لابن حبان (٧/ ٤٩٢)، الكامل لابن عدي (٦/ ٢٤٤٤)، الضعفاء والمتروكين لابن الجوزي (٣/ ١٣٠)، تهذيب الكمال للمزي (٢٨/ ٢٧٤)، الميزان (٤/ ١٤٦)، والسير (٧/ ٣١٨)، والكاشف (٢/ ٢٨١)، ومعرفة الرواة المتكلم فيهم (ص: ١٧٦)، والمغني في الضعفاء كلها للذهبي (٢/ ٦٦٩)، التقريب (٦٧٩٧).\n(^٤) لم أجد من أخرجه من هذا الطريق.","vol":"1","page":577},{"text":"المصطلحات الخاصة المستعملة بالزيادات والفروق بين نسخ التحقيق:\n١ - [] المعقوفتان: لوضع الزيادة من النسخ الأخرى، أو لما سقط من الأصل.\n٢ - () الهلالان: للتنبيه على ورود الكلمة التي بداخلهما مصوَّبة، وذلك للتنبيه على إثبات المحقق لها على خلاف ما في الأصل، مع التنبيه في الحاشية على صورة ما في الأصل وعلى مستند التصويب.\n٣ - (**) الهلالان ذوا نجمين داخليَّين: أثبت بينهما الساقط من نسخة الأصل فقط، سواء كان كلمة أو أكثر، والذي استدركه الناسخ في الهامش.\n٤ - * * النجمان؛ استعملا لتحديد أوَّل الكلام وآخره مما علق عليه المحقق، إذا زاد عن نحو الكلمتين، مثل كون الجملة سقطت من إحدى النسخ الخطية -غير الأصل-، وما أشبه ذلك.\n٥ - القوسان المكسورتان: جعل بينهما ما أضافه المحقق إلى النص المنقول في الحواشي مما يقتضيه السياق حتمًا مما لم يقف عليه في مرجع، وقد يستعملهما لتفسير شيءٍ في النص فيصدِّر ذلك حينئذٍ بكلمة \"يعني\" أو \"أي\".","vol":"2","page":4},{"text":"<span data-type='title' id=toc-122>بَابُ (^١) بَيَانِ الآيَاتِ الثَّلاثِ التي مَنْ آمَنَ بِعْد خُرُوْجِها (^٢) لم يُقْبَلْ مِنهُ، وأنهُ لا يَبْقَى (^٣) أَحدٌ مِنَ الكُفَّارِ يَوْمَئِذٍ إِلَّا آمَنَ ورَجَعَ كانْ كُفْرِه، وصفَةُ طُلُوع الشمس مِنْ مَغْرِبها وَمُستَقَرِّهَا، وَأنها لا تطلع كل يَوْمٍ حَتى تَستأذن</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط): \"بخروجها\" بدل \"بعد خروجها\" ولعله سبق قلم.\n(^٣) في (ط) و(ك): \"لم يبق\".","vol":"2","page":5},{"text":"٣٨٧ - حدثنا الصغاني، حدثنا يعلى بن عبيد (^١)، حدثنا فُضيل -يعني ابن غزوان (^٢) - عن أبي حَازم (^٣)، عَن أبي هُريرةَ، عن النبيِّ ﷺ قالَ: \"ثلاثٌ إذا خَرَجْنَ لم يَنْفَعْ نَفسًا إِيمانُهَا لم تكن آمنتْ مِنْ قَبْلُ أو كَسَبَتْ في إيمانها خيرًا: الدَّجَّال، والدَّابَّةُ، وَطُلُوعِ الشَّمْسِ من مغربها -أو مِن المغرب-\" (^٤).\n_________\n(^١) ابن أبي أمية الطنافِسي الكوفي.\n(^٢) في (ط) و(ك): \"فضيل بن غزوان\".\n(^٣) سلمان الأشجعي الكوفي، مولى عزة الأشجعية.\n(^٤) أخرجه البخاري في صحيحه -كتاب التفسير- باب ﴿قُلْ هَلُمَّ شُهَدَاءَكُمُ﴾ -لغة أهل الحجاز هلمَّ للواحد والاثنين والجمع- (الفتح ٨/ ١٤٧ ح ٤٦٣٥) من طريق أبي زرعة بن عمرو عن أبي هريرة به، وأخرجه أيضًا في كتاب التفسير -باب ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ (الفتح ٨/ ١٤٧ ح ٤٦٣٦) من طريق همام بن منبه عن أبي هريرة به. =\n⦗٦⦘ = وأخرجه في كتاب الرقاق -باب رقم ٤٠ ح ٦٥٠٦) من طريق الأعرج عن أبي هريرة به.\nوأخرجه مسلم في كتاب الإيمان -باب بيان الزمن الذي لا يقبل فيه الإيمان (١/ ١٣٨ ح ٢٤٩) عن أبي بكر بن أبي شيبة وزهير بن حرب كلاهها عن وكيع، وعن زهير بن حرب عن إسحاق الأزرق، وعن أبي كريب عن محمد بن الفضيل كلهم عن فضيل بن غزوان عن أبي حازم به.\nوأخرجه أيضًا من طريق أبي زرعة، ومن طريق همام، ومن طريق الأعرج عن أبي هريرة به في الموضع السابق (ح: ٢٤٨).","vol":"2","page":5},{"text":"٣٨٨ - وحَدثَنا محمد بن يحيى، حدثنا إبراهيم بن حمزة (^١)، حدثنا عبد العزيز بن أبي حازم (^٢)، عن العلاء (^٣)، عن أبيهِ، عن أبي هُريرَةَ قال: قال النبيُّ ﷺ: \"اقتربت السَّاعَةُ حتى تَطْلُعَ الشَّمس من مغربها، فإذا طَلَعَتْ آمن الناس كُلُّهم أجمعون، فيومَئذٍ لا ينفَعُ نَفْسًا إِيْمَانُهَا لم تكن آمنت من قبلُ أو كَسَبَتْ في إيمانِها خيرًا\" (^٤).\n_________\n(^١) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الأسدي.\n(^٢) واسم أبي حازم: سلمة بن دينار المخزومي مولاهم المدني.\n(^٣) ابن عبد الرحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب بيان الزمن الذي لا يقبل فيه الإيمان (١/ ١٣٧ ح ٢٤٨) من طرقٍ عن إسماعيل بن جعفر عن العلاء بن عبد الرحمن به.","vol":"2","page":6},{"text":"٣٨٩ - حدثنا محمد بن إسماعيل الصَّائغُ المكيُّ (^١)، حدثنا عَمرو بن\n⦗٧⦘ عَون (^٢)، حدثنا خالد (^٣)، عن يونس (^٤)، عن إبراهيمَ التَّيميُّ (^٥)، عن أَبيهِ، عن أبي ذَرٍّ أنَّ النبيَّ ﷺ قال: \"أتدرون أين تذهَبُ هذه الشَّمسُ؟ \"، قالُوا: الله وَرَسولُهُ أعلم. قال: \"إنَّها تَجري\" (^٦) لِمُسْتَقَرٍّ لها تحتَ العَرش فَتَخِرُّ سَاجِدَةً فلا تزال كذلك حتى يقالَ لها: ارتفعي فارجعي مِن حيث جئتِ، فتُصبحُ طالعةً في مَطلعِها فَتَجْري لا يُنكر الناسُ منها شيئًا، فَيُقَال لها (^٧): اطلعي مِن مغربكِ، قال: فتُصْبحُ طالعةً مِن مغربها\".\nفقال رسولُ الله ﷺ: \"أتدرون أيّ يومٍ ذلك\"؟ قالوا: الله ورسولُه أعلم. قال: \"ذاك يومٌ ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ …﴾ الآية (^٨) (^٩).\n_________\n(^١) نسبته \"المكي\" ليست في (ط) و(ك).\n(^٢) ابن أوس بن الجعد السُّلَمي مولاهم، أبو عثمان الواسطي البصري البزاز.\n(^٣) ابن عبد الله بن عبد الرحمن الطحان المزني مولاهم الواسطي.\n(^٤) ابن عبيد بن دينار العبدي مولاهم البصري.\n(^٥) إبراهيم بن يزيد بن شَريك بن طارق التيمي -تيم الرَّباب- أبو أسماء الكوفي.\n(^٦) هنا ينتهي السقط في نسخة (م) والمشار إليه في ح (٣٥٧).\n(^٧) سقطت من (م) الجار والمجرور: \"لها\".\n(^٨) سورة الأنعام- الآية (١٥٨).\n(^٩) أخرجه مسلم في كتاب الإيمان -باب بيان الزمن الذي لا يقبل فيه الإيمان (١/ ١٣٨ - ١٣٩ ح ٢٥٠) عن عبد الحميد بن بيان عن خالد بن عبد الله الواسطي الطحان به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف لفظ هذه الرواية.","vol":"2","page":6},{"text":"٣٩٠ - حَدثنا عمار بن رجاء (^١)، حدثنا محمد بن عبيد (^٢)، ح وَحَدثَنا ابن عَفان (^٣)، حدثنا ابن نُمَيرٍ (^٤)، قالا: حدثنا الأعمش، عن إبراهيمَ التيميّ، عن أبيه، عن أبي ذر قال: كنتُ مع النبي ﷺ حين وَجَبَتِ (^٥) الشَّمْسُ فقال: \"يا أبا ذَرّ أين تذهبُ الشَّمس\"؟ قلتُ: الله ورسولُهُ أعلم. قال: \"فإنَّها تذهَبُ حتى تسجُدَ بينَ يدي ربّنا (^٦)، فتستأذن في الرجوعِ فيؤذَنُ لها وكأنَّها قد قيل لها (^٧): ارجعي من حيثُ جئتِ، فترجعُ إلى مطلعِها فذلك مُسْتَقَرُّهَا، ثمَّ قرأ ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ (^٨) \" (^٩).\n⦗٩⦘ وَهذا لفظ (حديث) (^١٠) محمد بن عُبيد.\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي.\n(^٢) ابن أبي أمية الطنافسي، أبو عبد الله الأحدب الكوفي.\n(^٣) الحسن بن علي بن عفان العامري الكوفي.\n(^٤) عبد الله بن نُمَير الهَمْدَاني الكوفي.\n(^٥) أي: سقطت مع المغيب. وانظر: النهاية لابن الأثير (٥/ ١٥٤).\n(^٦) في (ط) و(ك): \"ربها\".\n(^٧) هذه الجملة تفسِّرها الرواية الآتية برقم (٣٩٢): \"ويوشك أن تستأذن فلا يؤذن لها\".\n(^٨) سورة يس- الآية (٣٨).\n(^٩) أخرجه البخاري في صحيحه -كتاب بدء الخلق- باب صفة الشمس والقمر (الفتح ٦/ ٣٤٢ ح ٣١٩٩) من طريق الثوري عن الأعمش به.\nوأخرجه أيضًا في كتاب التفسير -باب ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا …﴾ (الفتح (٨/ ٤٠٢ ح ٤٨٠٣) من طريق وكيع عن الأعمش به. =\n⦗٩⦘ = وأخرجه مسلم في كتاب الإيمان -باب بيان الزمن الذي لا يقبل فيه الإيمان (١/ ١٣٩ ح ٢٥١) عن أبي سعيد الأشج وإسحاق بن إبراهيم كليهما عن وكيع عن الأعمش به.\nوأخرجه الإمام أحمد في \"المسند\" (٥/ ١٧٧) عن محمد بن عبيد وابن نمير كلاهما عن الأعمش به.\nفائدة الاستخراج:\nأورده مسلم مختصرًا، وما عند المصنِّف أطول.\n(^١٠) ما بين القوسين ذَواتَي النجمين ليس في (م).","vol":"2","page":8},{"text":"٣٩١ - حدثَنا عباس الدُّوري، حدثنا أبو يحيى الحِمَّاني (^١)، ح\nوحدثنا أحمد بن يحيى السَّابِرِيُّ (^٢)، وأبو أُمية قالا: حدثنا مُحَاضِر (^٣)، حدثنا الأعمش بإسناده مثله: \"اطْلُعي مِن مكانِك. فذلك\n⦗١٠⦘ قولهُ: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ (^٤).\n_________\n(^١) عبد الحميد بن عبد الرحمن الكوفي، متكلَّمٌ فيه، وقد تابعه محاضرٌ هنا، وانظر: ح (٦١).\n(^٢) أبو عبد الله الجرجاني، بياع السَّابري، توفي سنة (٢٥٤ هـ).\nترجم له السهمي في تاريج جرجان، والذهبي في تاريخ الإسلام، ولم يذكرا فيه جرحًا أو تعديلًا ولم أجد له ترجمة في موضعٍ آخر.\nوالسابري: بفتح السين المهملة، وبعدها الألف، ثم الباء الموحدة، وفي آخرها الراء، نسبة إلى نوع من الثياب يقال لها: السَّابرية.\nانظر: تاريخ جرجان للسهمي (ص: ٦٨)، الأنساب للسمعاني (٧/ ٣)، تاريخ الإسلام للذهبي (حوادث سنة ٢٥١ - ٢٦٠ / ص: ٦٢).\n(^٣) ابن المُوَرِّع الهَمْدَاني، أبو المُوَرِّع الكوفي، متكلَّمٌ فيه، وقد روى أحاديث صالحة =\n⦗١٠⦘ = مستقيمة عن الأعمش، وقد تابعه عن الأعمش جمع من الثقات، كما في أسانيد المصنِّف وتخاريجه، وانظر: ح (٦١).\n(^٤) لم يذكر متن هذا الحديث في (ط)، و(ك)، كان ناسخ (ط) استدركه في الهامش، وهو غير واضح، ويدل عليه علامة الإلحاق في موضعه، والحديث لم أجد من أخرجه من هذين الطريقين عن الأعمش، وقد أخرجه البخاري في صحيحه -كتاب التوحيد- باب ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ (الفتح ١٣/ ٤١٥ ح ٧٤٢٤).\nوأخرجه مسلم في كتاب الإيمان -باب بيان الزمن الذي لا يقبل فيه الإيمان (١/ ١٣٧ ح ٢٥٠) كلاهما من طريق أبي معاوية عن الأعمش به.","vol":"2","page":9},{"text":"٣٩٢ - حَدثنا حمَدان بن علي (^١)، حدثنا أبو نعيم (^٢)، حدثنا الأعمَشُ بإسناده: كُنَّا (^٣) معَ النَّبيِّ ﷺ في المسجدِ عندَ غروبِ الشَّمسِ فقال: \"يا أبا ذرٍّ أتدري أين تَغْرُبُ الشَّمسُ؟ -بمثلِهِ- حتى تَسْجُدَ تحتَ العرش عندَ ربِّها فتستأذن فيؤذن لها، ويوشك أَنْ تَسْتَأذِنَ فلا يُؤذَنُ لها حَتى تَسْتَشْفِعَ وَتَطْلُبَ فإذا طَالَ عَليْها قِيْلَ لها: اطْلُعي مِن مَكَانِكِ (^٤)، فذلك قولهُ: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (٣٨)﴾ (^٥).\n_________\n(^١) هو: محمد بن علي بن عبد الله بن مهران، أبو جعفر الورَّاق، وحمدان لقبه.\n(^٢) الفضل بن دُكَين التيمي مولاهم الكوفي.\n(^٣) سقطت من (م): \"كنا\".\n(^٤) في (ط) و(ك): \"اطلعي مكانك\"، أي من المغرب حيث غربت، وهو مكانها الأخير.\n(^٥) لم يخرجه مسلم من هذا الطريق، وأخرجه البخاري في صحيحه -كتاب التفسير- =\n⦗١١⦘ = باب ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (٣٨)﴾ (الفتح ٨/ ٤٠٢ ح ٤٨٠٢) عن أبي نعيم الفضل بن دُكين عن الأعمش به.","vol":"2","page":10},{"text":"<span data-type='title' id=toc-123>بَابُ (^١) بَيَانِ صفَةِ مَبْعَثِ النَّبِيِّ ﷺ وأَنهُ أكْثرُ الأَنْبِياءِ تَبَعًا، وَالدلِيْلُ علَى أنهُ قَبْلَ كانْ يُوْحَى إِلَيْهِ كانَ مُؤْمِنًا بِاللهِ مُتَعَبدًّا، وَعلَى أَنَّ أَوّلَ مَا نَزَلَ (^٢) مِنَ القُرْآنِ ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾، ثُم سوْرَةُ المُدَّثِّرِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك): \"أُنزِل\".","vol":"2","page":12},{"text":"٣٩٣ - حَدثنا الحسن بن عفان، وَعباس الدُّوري قالا: حدثنا الحسين الجُعفيُّ (^١)، عَن زائدةَ (^٢)، عَن المختار بن فُلْفُلٍ (^٣)، عن أنس بن مالك قال: قال رسول الله ﷺ: \"ما صُدِّقَ نَبِيٌّ ما صُدِّقْتُ، إنّ مِنَ الأنبياءِ لمَن يَجِيءُ وما يتبعُهُ من أُمَّته إلا رجلٌ واحدٌ\" (^٤).\n_________\n(^١) في (ط) و(ك): \"حسين\" بدون أل التعريف، وهو: حسين بن علي بن الوليد الجعفي.\n(^٢) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٣) القرشيّ المخزومي مولاهم الكوفي.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣٢) عن أبي بكر بن أبي شيبة عن حسين الجعفي به.\nفائدة الاستخراج:\nنسب المصنِّف حسين الجعفي، وهو عند مسلم غير منسوب.","vol":"2","page":12},{"text":"٣٩٤ - حدثنا علي بن حربٍ، حدثنا يحيى بن اليمان (^١)، حدثنا\n⦗١٣⦘ سفيان (^٢)، ح\nوحدثنا [أبو عبد الله] النَّهَرْتِيْرِيُّ (^٣)، حدثنا عثمانُ بن أبي شَيبة (^٤)، حدثنا معاويةُ بن هشام (^٥)، حدثنا سفيان، عن المختار بن فُلْفُلٍ، عن أنس بن مالك قال: قال النَّبيُّ ﷺ: \"أنا أكثرُ الأنبياءِ يومَ القيامَةِ تَبَعًا، وأنا أَوَّلُ مَن يَقْرَعُ بابَ الجنَّة\" (^٦).\n_________\n(^١) العجليّ، أبو زكريا الكوفي.\n(^٢) هو: الثوري، وهو الذي يروي عن المختار دون ابن عيينة، وقد بيَّنه ابن منده في روايته.\n(^٣) ما بين المعقوفتين من (ط) و(ك) وهو: محمد بن موسى بن أبي موسى.\n(^٤) هو: عثمان بن محمد بن إبراهيم العبسي مولاهم، أبو الحسن ابن أبي شيبة الكوفي.\nثقة له أوهام، أخرج له الشيخان وغيرهما.\nانظر: تهذيب الكمال (١٩/ ٤٧٨)، ميزان الاعتدال (٣/ ٣٥)، التقريب (٤٥١٣).\n(^٥) القصَّار الأسدي مولاهم، أبو الحسن الكوفي، تكلِّم فيه، وقد توبع.\n(^٦) أخرجه مسلم في كتاب الإيمان -باب في قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣١) عن أبي كريب محمد بن العلاء عن معاوية بن هشام به.\nوأخرجه ابن منده في \"الإيمان\" (٨٥٦) من طريق مسدد بن قطن، عن عثمان بن أبي شيبة به.","vol":"2","page":12},{"text":"٣٩٥ - حَدثَنا عباس الدوري، وابن أبي الحُنَين (^١)، قالا: حدثنا\n⦗١٤⦘ عمر بن حفص بن غياثٍ (^٢)، حدثنا أبي، عن المختار بن فُلْفُل، قال: قال أنس بن مالك: بَينما نحنُ ذَاتَ يومٍ نذكرُ الأنبياءَ، فقال رَسول الله ﷺ: \"أنا أَوَّلُ شَفيعٍ في الجنَّةِ، وأنا أكثرُ الأنبياءِ يومَ القيامةِ تبعًا، وإنَّ مِنَ الأنبياءِ مَنْ يأتي اللهَ يومَ القيامةِ ما مَعَهُ مُصَدِّقٌ إلا رجلٌ وَاحدٌ\" (^٣).\n_________\n(^١) محمد بن الحسين بن موسى بن أبي الحُنَين، أبو جعفر الحنفي الكوفي، المعروف بالحُنَيني.\nثقة، صنَّف مسندًا، ترجمته في: الجرح والتعديل (٧/ ٢٣٠)، الثقات لابن حبان =\n⦗١٤⦘ = (٩/ ١٥٢)، تاريخ بغداد (٢٢٥)، المنتظم لابن الجوزي (١٢٨٦)، سير أعلام النبلاء (١٣/ ٢٤٣)، العبر (١/ ٣٩٩).\n(^٢) ابن طلق النخعي الكوفي.\n(^٣) لم يخرجه مسلم من هذا الطريق، وقد أخرجه من وجهٍ آخر في كتاب الإيمان -باب في قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣٠) من طريق جرير عن المختار بن فلفلٍ به.\nوأخرجه ابن منده في \"الإيمان\" (٨٥٧) من طريق أبي حاتم الرازي عن عمر بن حفصٍ به.","vol":"2","page":13},{"text":"٣٩٦ - أخبَرَنا يونس بن عبد الأعلى، أخبرنا ابن وَهبٍ، أخبرَني الليثُ بن سعدٍ، عن سعيد بن أبي سعيدٍ المَقْبرُيّ (^١) عَنْ أبيهِ، عن أبي هُريرةَ أنَّ رسولَ الله ﷺ قَال: \"ما مِنَ الأنبياءِ مِن نبيٍّ إلا قد أُعطي مِنَ الآياتِ ما مثلهُ آمَن عليهِ البشرُ، وإنَّما كان الذي أُوتيتُ وَحْيًا أوْحَاهُ الله إِلَيَّ، فأرجُو أن أكونَ أكثرَهُم تابعًا يَومَ القيامةِ\" (^٢).\n_________\n(^١) واسم أبي سعيد: كيسان، وسعيد ثقة لكنه اختلط ورواية الليث عنه قبل الاختلاط، وانظر ما سبق في: ح (٥٤).\n(^٢) أخرجه البخاري في صحيحه -كتاب فضائل القرآن- باب كيف نزل الوحي، وأول =\n⦗١٥⦘ = ما نزل (الفتح ٨/ ٦١٨ ح ٤٩٨١) عن عبد الله بن يوسف عن الليث بن سعدٍ به، وأخرجه أيضًا في كتاب الاعتصام -باب قول النبي ﷺ: بعثت بجوامع الكلم (الفتح ١٣/ ٢٦١ ح ٧٢٧٤) عن عبد العزيز بن عبد الله عن الليث بن سعد به.\nوأخرجه مسلم في كتاب الإيمان -باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس ونسخ الملل بملته (١/ ١٣٤ ح ٢٣٩) عن قتيبة بن سعيد عن الليث بن سعدٍ به.\nفائدة الاستخراج:\nنسب المصنِّف الليث بن سعد، والمقبري، وهما عند مسلم مهملان.","vol":"2","page":14},{"text":"٣٩٧ - حَدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرَني يونس بن يزيدَ، عن ابن شهاب، حَدَّثني عُروةُ بن الزُّبير أنَّ عائشةَ زوجَ النَّبي ﷺ أخبرتْهُ أنَّها قالت: كان أوَّل ما (^١) بُدئ به رسول الله ﷺ مِنَ الوحيِ الرُّؤيا الصَّادقَةُ في النَّومَ فكان لا يرَى رؤيا إلا جاءت مثل فَلَقِ الصُّبْحِ (^٢)، ثمَّ حُبِّب إليهِ الخلاء، فين يخلوُ بِغَارٍ يَتَحَنَّثُ فيه -وهو التَّعبد (^٣) - الليالي أُلاتِ (^٤) العددِ قبلَ أن يرجعَ إلى أهلهِ ويتزوَّد لذلك، ثمَّ يرجع إلى خديجةَ فيتزوَّد لمثلها، حتى فَجِئَهُ الحَقُّ (^٥) وهو في غارِ\n⦗١٦⦘ حِرَاء، فجاءه المَلَكُ فقال: اقرأ، فقال: \"ما أَنا بقارئٍ\" (^٦)، قال: \"فأخَذَني فَغَطَّني حتى بلغ منِّي الجَهد، ثمَّ أرسلَني فَقَال: اقرأ، قلتُ (^٧): ما أنا بقارئٍ، فأخذني فَغطَّني (^٨) الثَّانيةَ حتى بلغ منَّي الجَهدُ، ثمَّ أرسلَني فقال: اقرأ، فقلتُ: ما أَنا بقارِئٍ، فأخذني فَغَطَّني الثَّالثةَ حتى بلغ منَّي (^٩) الجَهْدُ ثمَّ أرسلني فقال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣) الَّذِي عَلَّمَ بِالْقَلَمِ (٤) عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ (^١٠) \".\nفَرَجَعَ بها رسولُ الله ﷺ تَرْجُفُ بَوَادِرُهُ (^١١)، حَتى دخل على\n⦗١٧⦘ خَديجة فقال: \"زَمِّلُوني\"، فَزَمَّلُوهُ حتى ذَهَبَ عَنْهُ الرَّوعُ، ثُمَّ (^١٢) قال لخديجةَ: \"أيْ خَديجةُ ما لي؟ \"، وَأخبَرَهَا الخبرَ. فقال: \"لقد خَشِيتُ على نفسي\"، فَقَالَتْ له خَديجَةُ: كَلا، أبشِرْ واللهِ لا يُخْزِيكَ (^١٣) الله أبدًا، واللهِ إِنَّك لتصلُ الرَّحِمُ، وَتصْدُقُ الحَدِيثَ، وتَحْمِلُ الكَلَّ (^١٤)، وَتُكْسِبُ المَعْدُومَ (^١٥)، وتَقْرِي الضَّيْفَ، وَتُعينُ على نَوائِبِ الحَقِّ (^١٦).\nفانطلقَتْ خديجةُ حتى أتَتْ به وَرَقَةَ بن نَوْفَل بن أسد بن عبد العُزى، وهو ابن عمّ خديجةَ أخي أبيها، وكانَ امرءًا تَنَصَّرَ في\n⦗١٨⦘ الجاهليَّةِ، وكان يكتبُ الكتابَ العَرَبيَّ ويَكْتُبُ مِن الإنجيل بالعَرَبيَّةِ (^١٧) ما شاء الله أن يَكْتُبَ، وكان شَيْخًا كَبِيرًا قد عَمِيَ.\nفقالَتْ له خديجةُ: أيْ عَمّ (^١٨) اسْمَعْ مِن ابنِ أخيكَ (^١٩)، فقالَ وَرَقَةُ بن نوفل: يا ابنَ أخي ماذَا ترى؟ فأخبرَهُ رسول الله ﷺ خَبَرَ ما رأى، فقال له ورقَةُ: هَذا النَّامُوسُ (^٢٠) الذي أُنْزِلَ على مُوسَى، يا ليتني\n⦗١٩⦘ فيها جَذَعًا (^٢١)، يا ليتني أكونُ حَيًّا حينَ يُخْرِجُكَ قَوْمُكَ، فقال رسول الله ﷺ: \"أوَ مُخْرِجِيَّ هم\"؟ فقال ورقَةُ بن نوفل (^٢٢): نَعَمْ، لم يأتِ رجلٌ قَطُّ بما جئتَ به إلا عُودِي، وإن يُدْرِكنِي يومُكَ أَنْصُرْكَ نَصْرًا مؤزَّرًا.\nثمَّ لم يَنْشَبْ (^٢٣) وَرَقَةُ أن تُوُفِّي، وفَتَرَ الوَحْيُ فَتْرَةً حتى حَزِنَ رسولُ الله ﷺ-فيما بَلَغَنَا- فَغَدَا مِن أهلِه مِرَارًا لكي يَتَرَدَّى مِن رؤوس شَوَاهق جبالِ الحرَمِ، فكلَّما أَوْفَى ذِرْوَةَ (^٢٤) جَبَلٍ لكي يُلْقِي نفسَهُ تَبَدَّى له جبريلُ ﵇ (^٢٥) فَقَال: يا محمدُ إنَّك رسولُ الله حَقًّا، فَيَسْكُن لذلك\n⦗٢٠⦘ جُأْشُهُ وَتَقِرُّ نَفْسُهُ وَيَرْجِعُ، فإذَا طاَلَ عَليهِ فَتْرَةُ الوَحْيِ غَدَا لمثلِ ذلكَ، فَإِذَا أَوْفَى على ذِرْوَةِ جَبَلٍ تَبَدَّىْ له جَبْرِيْلُ فقالَ لَهُ مثلَ ذلك.\nقَال ابنُ شِهَابٍ (^٢٦): أَخْبَرَني (^٢٧) أبو سلَمَة بن عبد الرحمَن (بن عوفْ)، أنَّ جابر بن عبد الله -وَكان من أصحابِ رسول الله ﷺ كان يُحَدِّثُ قال: قال رسولُ الله ﷺ وَهو يُحَدِّثُ عَن فَترة الوَحْيِ، قال في حَديثهِ: \"فَبَيْنا أنا أمشي سَمِعْتُ صَوتًا مِنَ السَّماءِ فَرَفَعْتُ رأسي فإذا المَلَكُ الذي جَاءني بِحِرَاءَ جالسًا على كرسيٍّ بين السَّماءِ وَالأَرض\"، قَال رَسولُ الله ﷺ: \"فَجُئِثْتُ (^٢٨) مِنه فَرَقًا فَرَجَعْتُ\n⦗٢١⦘ فقلتُ: زَمِّلُوني زَمّلُوني، فَدَثَّرُوني، فأنزلَ الله: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤) وَالرُّجْزَ فَاهْجُرْ (٥)﴾ (^٢٩)، وَهِى الأوثانُ (^٣٠) \".\nقال (^٣١): ثُمَّ تتابَعَ الوَحْيُ فَأَخْبَرَني عُرْوةُ بن الزُّبَير قال: وَقَدْ كانَتْ خَدِيجَةُ تُوُفِّيَتْ قَبْلَ أن تُفْرَض مِنَ الصَّلاةِ، فقال رسول الله ﷺ: \"أُرِيْتُ لِخَدِيْجَةَ بَيتًا مِن قَصَبٍ (^٣٢) لا سَخَبَ فيه،\n⦗٢٢⦘ نَصَبَ (^٣٣)، وهو قَصَبُ اللُؤْلُؤْ\" (^٣٤).\n_________\n(^١) في (م): \"من\" وهو خطأ.\n(^٢) قال النووي: \"قال أهل اللغة: فَلَق الصبح وفَرَق الصُّبح بفتح الفاء واللام والراء هو: ضياؤه، وإنما يقال هذا في الشيء الواضح البيِّن\". شرح صحيح مسلم (١٩٧).\n(^٣) قوله: \"وهو التعبد\" مدرجٌ من قول الزهري كما سبق في: ح (٢٧٥).\n(^٤) في (ط) و(ك): \"أولات\" بزيادة واو في الكلمة، وهو لفظ مسلمٍ أيضًا.\n(^٥) أي جاءه الوحي بغتة، فإنه ﷺ لم يكن متوقعًا للوحي، ويقال: فجئه بكسر الجيم =\n⦗١٦⦘ = وبعدها همزة مفتوحة، ويقال: فجأه بفتح الجيم والهمزة لغتان مشهورتان. قاله النووي في شرح صحيح مسلم (١٩٩).\n(^٦) قال النووي: \"معناه: لا أحسن القراءة، فما نافية هذا هو الصواب، وحكى القاضي عياض ﵀ فيها خلافًا بين العلماء منهم من جعلها نافية، ومنهم من جعلها استفهامية، وضعفوه بإدخال الباء في الخبر … \". شرح صحيح مسلم (١٩٩).\n(^٧) في (ط) و(ك): \"فقلت\".\n(^٨) ما بين النجمين سقط من (م).\n(^٩) سقطت من (ط) كلمة: \"مني\".\n(^١٠) سورة العلق -الآيات (١ - ٥).\n(^١١) قال النووي: \"ومعنى ترجف: ترعد وتضطرب، وأصله شدة الحركة\"، والبوادر جمع بادرة وهي كما \"قال أبو عبيد وسائر أهل اللغة والغريب: اللحمة التي بين المنكب والعنق تضطرب عند فزع الإنسان\".\nشرح صحيح مسلم (٢٠٠).\n(^١٢) سقطت أداة العطف \"ثم\" من (ط) و(ك).\n(^١٣) قال النووي: \"بضم الياء وبالخاء المعجمة كذا هو في رواية يونس وعُقَيل، وقال معمر في روايته: لا يحزنك بالحاء المهملة والنون، ويجوز فتح الياء في أوله وضمها، وكلاهما صحيح، والخزي: الفضيحة والهوان\". شرح صحيح مسلم (٢٠١).\n(^١٤) قال الحافظ ابن حجر: \"الكَلُّ بفتح الكاف: هو من لا يستقل بأمره، كما قال تعالى: ﴿وَهُوَ كَلٌّ عَلَى مَوْلَاهُ﴾، وقال النووي: \"ويدخل في حمل الكَلِّ: الإنفاق على الضعيف واليتيم والعيال وغير ذلك، وهو من الكلال وهو الإعياء\".\nانظر: شرح مسلم للنووي (٢٠١)، فتح الباري (١/ ٣٣).\n(^١٥) صحَّح النووي قوله \"تكسب\" أنها بفتح التاء، ونقل القاضي عياض أنها رواية الأكثرين، ورجَّح الحافظ ابن حجر ضم التاء ووجَّهه وقال: \"ومعناها: تعطي الناس ما لا يجدونه عند غيرك فحذف أحد المفعولين\".\nانظر: شرح مسلم للنووي (٢٠٣)، فتح الباري (١/ ٣٣ - ٣٤).\n(^١٦) في (م): \"الخلق\" بدل \"الحق\".\n(^١٧) وفي رواية البخاري: \"فكان يكتب الكتاب العبراني، ويكتب من الإنجيل بالعبرانية\"، وقال الحافظ ابن حجر: \"الجميع صحيح، لأن ورقة تعلم اللسان العبراني والكتابة بالعبرانية، فكان يكتب الكتاب العبراني كما كان يكتب الكتاب العربي، لتمكنه من الكتابين واللسانين\". انظر: فتح الباري (١/ ٣٤).\n(^١٨) كذا عند المصنِّف ومسلم، ووقع في رواية البخاري: \"يا ابن عم\"، وذكر الحافظ ابن حجر أن رواية مسلم وهمٌ لأنه وإن كان صحيحًا لجواز إرادة التوقير، لكن القصة لم تتعدد ومخرجها متحد فلا يحمل على أنها قالت ذلك مرتين، فتعيَّن الحمل على الحقيقة. فتح الباري (١/ ٣٤).\nوسيأتي عقب الحديث الآتي تنبيه المصنِّف على الاختلاف فيها.\n(^١٩) لأن والد النبي ﷺ عبد الله بن عبد المطلب وورقة في عدد النسب إلى قصي بن كلاب الذي يجتمعان فيه سواء، فكان من هذه الحيثية في درجة إخوته، أو قالته على سبيل التوقير لسنه. أفاده الحافظ ابن حجر في الفتح (١/ ٣٤).\n(^٢٠) فسره البخاري رحمه الله تعالى عقب الحديث الذي أورده في كتاب أحاديث الأنبياء في صحيحه -كما سيأتي في تخريجه منه- فقال: \"الناموس: صاحب السرِّ الذي يُطلعه بما يستره على غيره\" وقال الحافظ: \"وهو الصحيح الذي عليه الجمهور\". الفتح (١/ ٣٥).\n(^٢١) جاء في بعض روايات الصحيحين بالرفع \"جذعٌ\"، واختلف في وجه مجيئ أكئر الروايات بالنصب، من ذلك اختيار القاضي عياض: أنه منصوب على الحال، وخبر ليت \"فيها\".\nوقال النووي: \"هو الصحيح الذي اختاره أهل التحقيق والمعرفة من شيوخنا وغيرهم ممن يعتمد عليه، والله أعلم\".\nوضمير \"فيها\" يعود على أيام النبوة والدعوة ومدتها، وقوله: \"جذعًا\" أى: شابًّا قويًّا.\nانظر: النهاية لابن الأثير (١/ ٢٥٠)، شرح صحيح مسلم (٢٠٣ - ٢٠٤)، فتح البارى لابن حجر (١/ ٣٥).\n(^٢٢) كلمة \"ابن نوفل\" ليست في (ط) و(ك).\n(^٢٣) قال الحافظ ابن حجر: \"أي: لم يلبث، وأصل النشوب: التعلُّق، أي: لم يتعلَّق بشيءٍ من الأمور حتى مات\". الفتح (١/ ٣٦).\n(^٢٤) ذِروة الشيء -بضم كسر الذال المعجمة-: أعلاه. القاموس المحيط (ص: ١٦٥٧).\n(^٢٥) عبارة \"﵇\" ليست في (ط) و(ك).\n(^٢٦) وكذا وقع عند البخاري في كتاب بدء الوحى صورته سورة التعليق، وأفاد الحافظ ابن حجر بأنه معطوفٌ على الإسناد السابق، وقد فصل بين الحديثين بالإسناد نفسه في مواضع أخرى من صحيحه، وكذلك هو عند مسلم: كلٌّ من الحديثين على حدة بالإسناد نفسه.\n(^٢٧) في (ط) و(ك): \"فأخبرني\".\n(^٢٨) في (ط): \"فجُثِثْت\"، وفي (ك): \"فجثيت\" أو \"جئثت\" ولم تظهر فيها الهمزة ولا نقطتا الياء، وذكر النووي رحمه الله تعالى أن الرواة عن الزهريّ اختلفوا عليه في هذه اللفظة على وجهين فبعضهم قال: \"فَجُئِثْتُ\"، وبعضهم قال: \"فَجُثِثْتُ\" ثم قال: \"الروايتان بمعنى واحد -أعني رواية الهمز ورواية الثاء- ومعناها: فزعت ورُعِبْتُ، وقد جاء في رواية البخاري: \"فرعبت\"، قال أهل اللغة: جُئِث الرجل إذا فزع فهو مجؤوثٌ ومجثوثٌ أي مذعور فزغٌ\". وسيأتي في الحديث التالي تفسير الراوي لها: ارتعدت، وفسَّره =\n⦗٢١⦘ = أبو داود الطيالسي في مسنده (ص: ٢٣٦): \"فصُرعت منه\".\nانظر: شرح النووي على صحيح مسلم، (٢٠٦).\nوأما \"جُثِئْت\" أو \"جُثِيت\"، أو \"جثئت\" كما جاء في (ك) فلم أجد أحدًا ذكرها، ولعلها تصحَّفت من إحدى الكلمتين السابقتين.\n(^٢٩) سورة المدثر- الآيات (١ - ٥).\n(^٣٠) قوله: \"وهي الأوثان\" من قول أبي سلمة كما صرَّح به في رواية البخاري للحديث في كتاب التفسير وسيأتي تخريجه.\n(^٣١) هو موصولٌ بالإسناد الأول كما سبق التنبيه على مثله.\n(^٣٢) أشار الحافظ ابن حجر إلى أنها وقعت في بعض الروايات مفسَّرة بأنها قصب اللؤلؤ -كما وقعت في هذه الرواية-، وفي بعضها: من القصب المنظوم بالدر واللؤلؤ والياقوت، وكذا فسَّره الترمذي، وأما ابن ماجه فقال: \"يعني من ذهب\".\nقال النووي: \"قال جمهور العلماء: المراد به قصب اللؤلؤ المجوَّف كالقصر المنيف، وقيل: قصب من ذهب منظوم بالجوهر، قال أهل اللغة: القصب من الجوهر ما استطال منه في تجويفٍ، قالوا: ويقال لكل مجوَّفٍ: قصب\" والمراد بالبيت: القصر نقله النووي عن الخطأبي وغيره.\nانظر: سنن الترمذي (٥/ ٧٠٢)، سنن ابن ماجه (١/ ٦٤٣)، شرح صحيح مسلم =\n⦗٢٢⦘ = للنووي (١٥/ ٢٠٠)، فتح الباري لابن حجر (٧/ ١٧١).\n(^٣٣) كذا وقع عند المصنِّف \"سخب\" بالسين، ورواية الصحيحين: \"صخب\" بالصاد، وهما بمعنى واحد، ومعناه: الصوت المختلط المرتفع. وأما النصب فهو: المشقة والتعب.\nانظر: النهاية لابن الأثير (٣٤١)، شرح مسلم للنووي (١٥/ ٢٠٠).\n(^٣٤) أخرجه البخاري في صحيحه -كتاب التفسير- باب يلي باب: سورة اقرأ باسم ربك الذي خلق (الفتح ٨/ ٥٨٥ ح ٤٩٥٣ و٤٩٥٤) من طريق عبد الله بن المبارك عن يونس بن يزيد عن الزهريّ من حديث عائشة وجابر به كما أورده المصنّف مع اختلافٍ في بعض الألفاظ.\nوأخرجه مسلم في كتاب الإيمان -باب بدء الوحي إلى رسول الله ﷺ (١/ ١٣٩ ح ٢٥٢) عن أبي الطاهر بن سرح عن ابن وهبٍ به من حديث عائشة ﵂ إلى قول ورقة: أنصرك نصرًا مؤزَّرًا.\nوبنفس الإسناد أخرجه من حديث أبي سلمة عن جابر به أيضَّا (١/ ١٤٣ ح ٢٥٥) والفقرة الأخيرة من الحديث -أعني قوله: وقد كانت خديجة توفيت قبل أن تفرض … الخ- ليست في الصحيحين من رواية الزهريّ عن عروة.\nوظاهرها الإرسال لأن عروة تابعي لم يدرك خديجة، ولم يسمع من النبي ﷺ، ولكن قال الحافظ ابن حجر: \"خرج المصنِّف -أي: البخاري- بالإسناد في \"التاريخ\" حديث الباب عن عائشة، ثم عن جابر بالإسناد المذكور هنا فزاد فيه بعد قوله \"تتابع\": قال عروة -يعني بالسند المذكور إليه- وماتت خديجة قبل أن تفرض الصلاة، فقال النبي ﷺ \"رأيت لخديجة بيتًا من قصب لا صخب فيه ولا نصب\" قال البخاري: يعني قصب اللؤلؤ\". فتح الباري (١/ ٣٨).\nولم أجده في أيٍّ من \"التاريخين\" المطبوعين للبخاري. =\n⦗٢٣⦘ = وهذا التفسير من الإمام البخاري ربما أراد أن ينقله عما جاء في الرواية السابقة (برقم ٣٩٧) التي ظاهرها الرفع، ويحتمل أن يكون من كلام بعض الرواة كالزهري؛ فإنه كان معروفًا بإدراج التفسير في رواياته.\nوكذلك الرواية ظاهرها الإرسال للبيهقي في دلائل النبوة (٣٥٢) من طريق الزهريّ، عن عروة: \"وقد كانت خديجة توفيت قبل أن تفرض الصلاة … \"، وأخرج أيضًا عن الزهريّ من قوله مثل ذلك.\nإلا أن الرواية جاءت متصلة بهذه الجملة -من غير طريق الزهريّ-: \"أريت لخديجة بيتًا من قصبٍ … \" فقد أخرجها البخاري في صحيحه -كتاب العمرة- باب متى يحل المعتمر (الفتح ٣/ ٧٢٠ ح ١٧٩٢) من حديث عبد الله بن أبي أوفى عن النبي ﷺ. وأخرجها في كتاب مناقب الأنصار -باب تزويج النبي ﷺ خديجة وفضلها ﵂ (الفتح ٧/ ١٦٦ ح ٣٨١٧) من حديث هشام بن عروة عن أبيه عن عائشة ﵂ مرفوعًا. وأخرجها أيضًا -في الموضع السابق (ح ٣٨١٩) - من حديث أبي هريرة ﵁.\nوأخرجها مسلم في كتاب فضائل الصحابة -باب فضائل خديجة أم المؤمنين ﵂ (٤/ ١٨٨٦ ح ٦٩) من طريق أبي أسامة وكيع وأبي معاوية وعبدة بن سليمان كلهم عن هشام بن عروة عن أبيه عن عائشة به. وأخرجها أيضًا من حديث أبى هريرة (٤/ ١٨٨٧ ح ٧١)، ومن حديث عبد الله بن أبي أوفى (٤/ ١٨٨٧ - ١٨٨٨ ح ٧٢).\nفائدة الاستخراج:\nقوله: \"ثم لم ينشب ورقة أن توفي … \" إلى آخر حديث عائشة زيادة في رواية المصنِّف ليس عند مسلم.","vol":"2","page":15},{"text":"٣٩٨ - حدثنا يوسف بن سَعيد بن مُسَلَّم، حدثنا حَجاجُ بن محمد (^١)، حدثنا ليث بن سعدٍ، حدثني عُقَيلٌ (^٢)، عن ابن شهابٍ بهذا الإسناد، وقال: \"فَخُذِيث (^٣) فَجُثِيْتُ (^٤) منه فَرْقًا حتى هَويْتُ إلى الأرض\" (^٥).\n⦗٢٥⦘ قال يوسفُ: فَخُذِيْتُ: انْكَسَرْتُ، وَجُثِيْتُ (^٦): ارْتَعَدْتُ.\nوَتابع يُونُسَ على قوله: لا يُخْزِيكَ الله أَبَدًا، وَذكَرَ قَولَ خديجة: أَيْ ابن عَمٍّ اسْمَعْ مِن ابن أخيك.\n_________\n(^١) المصِّيصي الأعور.\n(^٢) بضم أوله -مصغَّرًا- ابن خالد بن عَقيل -بفتح أوله- الأموي مولاهم، أبو خالد الأيلي.\n(^٣) كلمة: \"فخذيت\" سقطت من (م).\n(^٤) في (ط) و(ك): \"فجثثت\" ولعلها الصواب، أو أنها تصحَّفت من \"جئثت\" وقد سبق التعليق عليها في الحديث الماضي.\n(^٥) أخرجه البخاري في صحيحه -كتاب بدء الوحي- باب ٣ (الفتح ١/ ٣٠ ح ٣ - ٤) عن يحيى بن بكير عن الليث به، من حديث عروة عن عائشة، ومن حديث أبي سلمة عن جابر.\nوأخرجه في كتاب التعبير -باب أول ما بدئ به رسول الله ﷺ من الوحي الرؤيا الصادقة (الفتح ١٣٦٨ ح ٦٩٨٢) بالإسناد السابق من حديث عائشة وحدها.\nوأخرجه في كتاب بدء الخلق -باب إذا قال أحدكم: \"آمين\" والملائكة في السماء فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه (الفتح ٦/ ٣٥٩ ح ٣٢٣٨)، وفي كتاب أحاديث الأنبياء -باب: ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ …﴾ الفتح ٦/ ٤٨٦ ح ٣٣٩٢)، وفي كتاب التفسير -باب: ﴿وَالرُّجْزَ فَاهْجُرْ (٥)﴾ (الفتح ٨/ ٥٤٧ ح ٤٩٢٦) عن عبد الله بن يوسف عن الليث به، من حديث جابر وحده.\nوأخرجه مسلم في كتاب الإيمان -باب بدء الوحي إلى رسول الله ﷺ (١/ ١٤٢ =\n⦗٢٥⦘ = ح ٢٥٤) عن عبد الملك بن شعيب بن الليث عن أبيه عن جده به، من حديث عروة عن عائشة، وأخرجه أيضًا بالإسناد نفسه (ح ٢٥٦) من حديث أبي سلمة عن جابر.\n(^٦) في (ط) و(ك): \"فجثثت\".","vol":"2","page":24},{"text":"٣٩٩ - حَدثنَا إسحاق بن إبراهيم الصَّنعاني (^١)، عَن عبد الرزاق (^٢)، عن مَعْمَر، أخبرنا الزهريُّ، عن عُرْوَةَ، عَنْ عائشَةَ بِإِسنادِه وذكر الحديثَ نحوَ حَديثِ يُونُسَ وَقالَ: فَأنزَلَ الله: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ إلى (^٣): ﴿وَالرُّجْزَ فَاهْجُرْ (٥)﴾ قَبْلَ أَنْ تُفْرَض الصَّلاةُ، وَهِيَ الأَوْثَانُ. وقال: فَجُئِثْتُ (^٤) منه، كما قال عُقَيل.\nقال الزهريُّ: فأخبرني أبو سلمة بن عبد الرحمَنِ، عَنْ جابر بن عبد الله سمَعْتُ رسولَ الله ﷺ وهو يُحَدِّث عَنْ فَتْرة الوحي، وَذكر الحديثَ وقال فيه: \"فَجُئِثْتُ (^٥) منه رُعْبًا فقلتُ: زَمِّلُوني، فَدَثَّرُوني، فأنزل الله:\n⦗٢٦⦘ ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ إلى قوله: ﴿وَالرُّجْزَ فَاهْجُرْ (٥)﴾ قبلَ أن تُفْرَض الصلاةُ، وَهي الأوثانُ\" (^٦).\n_________\n(^١) في (ط) و(ك): \"الدبري\" بدل \"الصنعاني\".\n(^٢) ولم أجد الحديث في مصنَّفه.\n(^٣) في (ط) و(ك): \"إلى قوله\".\n(^٤) في (ط) و(ك): \"فجثثت\".\n(^٥) في (ط) و(ك): \"فجثثت\".\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ﴾ (الفتح ٨/ ٥٩٤ ح ٤٩٥٦)، وفي كتاب التعبير -باب أول ما بدئ به رسول الله ﷺ من الوحي الرؤيا الصادقة (الفتح ١٣٦٨ ح ٦٩٨٢) عن عبد الله بن محمد عن عبد الرزاق به، من حديث عائشة وحدها. وأخرجه مسلم في كتاب الإيمان -باب بدء الوحي إلى رسول الله ﷺ (١/ ١٤٢ ح ٢٥٣) عن محمد بن رافع عن عبد الرزاق به، من حديث عائشة، وأخرجه أيضًا بالإسناد نفسه (ح ٢٥٦) من حديث جابر.","vol":"2","page":25},{"text":"٤٠٠ - أخبرَنا العباسُ بن الوليد بن مَزْيَد العُذْريُّ، أخبرني أبي، حدثنا (^١) الأوزاعي، حدثنا يحيى بن أبي كثير (^٢) سألتُ أبا سلمة بسن عبد الرحمن: أَيُّ القُرْآنِ أُنْزِلَ قَبْلُ؟ فقال: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾. قلتُ: أو ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾؟ قال: سألتُ جابرَ بن عبد الله: أَيُّ القُرْانِ أُنْزِلَ قَبْلُ؟ فقال: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾، قلتُ: أو ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾؟ قال: وقال (^٣) رسولُ الله ﷺ: \"إنِّي جَاوَرْتُ بِحِرَاءَ شَهْرًا، فلما قَضَيْتُ جِوَاري نَزَلْتُ فَاسْتَبْطَنْتُ الوَادي، فَنُوْدِيْتُ فَنَظَرْتُ بَين يَدَيَّ وَخَلْفِي وَعن يَمِيني وَعن شِمَالي فلم أر شيئًا، ثُمَّ نُوْدِيْتُ فَنَظَرْتُ بين يَدَيَّ وَخلفي وَعن يَمِيني\n⦗٢٧⦘ وَعن شِمَالي فلم أر شيئًا، ثُمَّ نَظَرْتُ إلى السَّماءِ فَإِذَا هُوَ عَلى العرش في الهَوَاءِ، فَأَخَذَتْنِي وَحْشَةٌ فَأتَيْتُ خديجةَ فَأمرتُهُم فَدَثَّرُوني، فَأَنْزَل الله [﷿] (^٤): ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ حتى بلغ: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ \" (^٥).\n_________\n(^١) سقطت صيغة التحديث من (م).\n(^٢) واسم أبي كثير: يحيى بن صالح بن المتوكل الطائيّ مولاهم.\n(^٣) في (ط) و(ك): \"فقال\"، وفي (م): \"قال\".\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) سيأتي تخريجه.","vol":"2","page":26},{"text":"٤٠١ - حدثنا أبو بكر محمد بن عبد الله بن ميمون (^١)، حدثنا الوليد بن مسلم (^٢)، عن الأوزاعي، عن يحيى قال: سألت أبا سلمة بن عبد الرحمن: أَيُّ القُرْآنِ أُنْزِلَ قَبْلُ؟ فقال: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾، فقلتُ: أو ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ قال: سألتُ جابرَ بن عبد الله عن ذلك فقال:\n⦗٢٨⦘ ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾، فقلتُ: أو ﴿اقْرَأْ﴾؟ فقال: أُحَدِّثُكُمْ بما حَدَّثَنا به رسول الله ﷺ قال: \"جاورتُ بِحِرَاءَ شهرًا فَلما قضيتُ جِوَاري نَزَلْتُ فَاسْتَبْطَنْتُ بَطْنَ الوادي\".\nقال: \"فَنُودِيْتُ فنظرْتُ أَمامي وَخلفي وعن يميني وعن شمالي فلم أر أحدًا، ثمَّ نَظَرْتُ إلى السَّماء فإذا هُوَ على الكرسيِّ (^٣) في الهَوَاء فَأَخَذَتْنِي رَجْفَةٌ شَدِيْدَةٌ، فَأَتَيْتُ خَدِيجَةَ فَأَمَرْتُهُم فَدَثَّرُوني وصَبُّوا عَلَيَّ الماءَ، فأنْزَلَ الله تعالى (^٤): ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤)﴾ \" (^٥).\n_________\n(^١) السُّكَّري الإسكندراني، بغدادي الأصل، توفي سنة (٢٦٢ هـ).\nوثقه ابن أبي حاتم، وابن يونس، وقال مسلمة بن القاسم: \"تُكلِّم فيه، ورمي بالكذب، ولم يترك أحدٌ الكتابة عنه\".\nوذكره الذهبي في الميزان والمغني لأجل حديثٍ أنكر عليه وقال في الميزان: \"له حديثٌ منكر، وهو جائز الحديث\"، وقال في المغني: \"ولم يضعَّف\"، ووثقه في الكاشف.\nوقال الحافظ: \"صدوق\".\nانظر: الجرح والتعديل (٧/ ٣٠٤)، تاريخ بغداد للخطيب (٥/ ٤٢٦)، تهذيب الكمال للمزي (٢٥/ ٥٦٤)، ميزان الاعتدال (٣/ ٦٠٢)، والكاشف (١٩٠)، والمغني للذهبي (٥٩٩)، تهذيب التهذيب (٩/ ٢٤٣)، التقريب (٦٠٥٢).\n(^٢) القرشي، أبو العباس الدمشقي، يدلس تدليس التسوية، وهو في المرتبة الرابعة من المدلسين، وصرَّح بالتحديث عن الأوزاعي ومن بعده عند مسلم، وقد توبع أيضًا هنا.\n(^٣) في (م): \"العرش\" بدل \"الكرسي\".\n(^٤) في (ط) و(ك): \"عليَّ\" بدل \"تعالى\".\n(^٥) سيأتي تخريج الحديث في الذي بعده، ووقع ترتيب هذا الحديث في (ط) و(ك) بعد حديث (٤٠٣) الآتي، فهو آخر حديث في الباب في هاتين النسختين.","vol":"2","page":27},{"text":"٤٠٢ - حدثنا عمار بن رجاء (^١)، حدثنا أبو داود (^٢)، ح\nوحَدَّثنا أبو مُقاتل (^٣)، حدثنا عبد الله بن رجاء (^٤)، قالا: حدثنا\n⦗٢٩⦘ حرب بن شدَّاد (^٥)، ح\nوحَدثنا يونس بن حَبيب، حدثنا أبو داود (^٦)، حدثنا هشام (^٧)، ح\nوحَدثنا الصَّائغ (^٨) بمكة، حدثنا عفان (^٩)، حدثنا أبان (^١٠)، ح\nوحدثنا إسحاق بن سيَّار (^١١)، حدثنا أبو معمر (^١٢)، حدثنا عبد الوارث (^١٣) عن حُسَين المعلِّم (^١٤)، ح\n⦗٣٠⦘ وحدثنا يونس [بن عبد الأعلى] (^١٥)، والكَيْسَانيُّ (^١٦) قالا: حدثنا بشر بن بَكر (^١٧)، عن الأوزاعي كلهم عن يحيى بن أبي كثير بإسناده نحوَه (^١٨).\n_________\n(^١) لم يذكر اسم أبيه في (ط) و(ك)، وهو: الأستراباذي، أبو ياسر التغلبي.\n(^٢) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٣٥) من هذا الطريق.\n(^٣) سليمان بن محمد بن فضيل البلخي، ذكره ابن حبان في الثقات وقال: \"كان خيرًا من أبيه\"، وذكره المزي في الرواة عن عبد الله بن رجاء، ولم أجد له ترجمة في غيرها.\nانظر: الثقات لابن حبان (٨/ ٢٨٢)، تهذيب الكمال (١٤/ ٤٩٧).\n(^٤) ابن عمر -ويقال: ابن المثنى- الغُدَاني البصري، توفي سنة (٢٢٠ هـ)، وقيل: سنة (٢١٩ هـ).=\n⦗٢٩⦘ = صدوق وثقه غير واحد من الأئمة، ووصفه ابن معين والفلاس بكثرة الغلط والتصحيف.\nوقال الحافظ ابن حجر: \"صدوق، يهم قليلًا\"، وقد تابعه أبو داود في هذا الإسناد.\nانظر: سؤالات هاشم الطبراني عن ابن معين (ص: ٥٣)، الجرح والتعديل (٥/ ٥٥)، تهذيب الكمال للمزي (١٤/ ٤٩٥)، التقريب (٣٣١٢).\n(^٥) اليَشكُري، أبو الخطاب البصري.\n(^٦) الطيالسي، ولم أجد الحديث في مسنده من هذا الطريق، وقد سبق قريبًا تخريجه منه من طريق حرب بن شداد!.\n(^٧) ابن أبي عبد الله سنبر الدَّسْتَوَائي، أبو عبد الله البصري.\n(^٨) جعفر بن محمد بن شكر، أبو محمد البغدادي.\n(^٩) ابن مسلم بن عبد الله الصفَّار الباهلي البصري.\n(^١٠) ابن يزيد العطار، أبو يزيد البصري.\n(^١١) ابن محمد النَّصيبي، أبو يعقوب.\n(^١٢) عبد الله بن عمرو المُقْعَد التميمي العنبري، وهو راوية عبد الوارث.\n(^١٣) ابن سعيد بن ذكوان التميمي العنبري.\n(^١٤) هو: حسين بن ذكوان العَوْذي البصري.\n(^١٥) ما بين المعقوفتين من (ط) و(ك).\n(^١٦) سليمان بن شعيب بن سليمان بن سُلَيم بن كيسان الكلبي، أبو محمد المصري، يعرف بالكَيسَاني بفتح الكاف، وسكون الياء المثناة التحتانية، وفتح السين، وفي آخرها النون، نسبة إلى جده كيسان، توفي سنة (٢٧٣ هـ).\nوثَّقه السمعاني، وقال الذهبي: \"كان موثَّقًا\"، ولم أجد له ترجمة عند غيرهما، وذكر المزي -في ترجمة بشر بن بكر- أنّ الكيساني هذا هو آخر من حدَّث عن بشر بن بكر.\nانظر: الأنساب للسمعاني (١٠/ ٥٢٦)، تهذيب الكمال (٤/ ٩٦)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ /ص: ٣٦٤).\n(^١٧) التِّنِّيسي، أبو عبد الله البجلي.\n(^١٨) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿قُمْ فَأَنْذِرْ (٢)﴾ (الفتح ٨/ ٥٤٥ ح ٤٩٢٣) من طريق عبد الرحمن بن مهدي وغيره عن حرب بن شدادٍ به، وأفاد الحافظ ابن حجر عن قول البخاري: \"وغيره\" أن هذا الغير هو: أبو داود الطيالسي، وقد رواه المصنِّف هنا عن أبي داود. وأخرجه أيضًا في الموضع السابق -باب: ﴿وَرَبَّكَ فَكَبِّرْ (٣)﴾ (ح ٤٩٢٤) من طريق عبد الصمد ابن عبد الوارث عن حرب بن شداد به.\nوأخرجه مسلم في كتاب الإيمان -باب بدء الوحي إلى رسول الله ﷺ (١/ ١٤٤ ح ٢٥٧) عن زهير بن حرب عن الوليد بن مسلم عن الأوزاعي به، وذكر لفظه تامًّا.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٣٠٦) عن الوليد بن مسلم عن الأوزاعي به، وأخرجه أيضًا -في الموضع السابق- عن عفان بن مسلم الصفار عن أبان العطار به.","vol":"2","page":28},{"text":"٤٠٣ - حَدَّثني أبي [﵀] (^١)، حدثنا أبو عمار (^٢)، حدثنا وكيع، عن علي بن المبارك (^٣)، عن يحيى بن أبي كثير بهذا الإسناد وقال فيه: قال جابر: ألا أُخْبِرُكَ بما خَبَّرَنا (^٤) رسولُ الله ﷺ، وقال في آخره: \"فَرَفَعْتُ رَأْسِي فَرَأَيْتُ شَيْئًا فَجُئِثْتُ (^٥) منه، فَأَتَيْتُ خديجةَ فقلتُ: دَثِّرُوني، فَدَثَّرُوني، وَصَبُّوا عَلَيَّ مَاءً بَارِدًا … \" إلى آخره (^٦).\n_________\n(^١) ما بين معقوفتين من (ط) و(ك)، وانظر: ح (٥٤).\n(^٢) في (م): \"أبو عامر\" ولعله سبق قلم، وهو: الحسين بن حُرَيث بن الحسن الخزُاعي المروزي.\n(^٣) الهُنَّائي -بضم الهاء، وتخفيف النون، ممدود- البصري، ثقة، غير أن أبا داود قال: \"كان عند علي بن المبارك كتابان عن يحيى بن أبي كثير؛ كتاب سماع، وكتاب إرسال، فقلت لعباس العنبري: كيف يعرف كتاب الإرسال؟ فقال: الذي عند وكيع عن علي عن يحيى عن عكرمة، قال: هذا من كتاب الإرسال، قال: وكان الناس يكتبون كتاب السماع\".\nقال الحافظ ابن حجر -في التقريب بعد أن وثقه وذكر الكلام السابق-: \"فحديث الكوفيين عنه فيه شيءٌ\"، وكذا نقل في \"الهدي\" عن عباس العنبري أنه قال: \"الذي عند وكيع عنه من الكتاب الذي لم يسمعه\" هكذا أطلق الحافظ في النقل عنه! وما سبق نقله عن أبي داود هو في سؤالات الآجري، وقد قيده العنبري هناك بحديثه عن يحيى عن عكرمة، وليس هذا من حديث يحيى عن عكرمة، وقد أخرج البخاري هذا الحديث من طريق وكيع كما سيأتي في التخريج.\nانظر: سؤالات الآجري لأبي داود (ص: ٣٠٨)، تهذيب الكمال (٢١/ ١١١)، هدي الساري لابن حجر (ص: ٤٥٢)، التقريب (٤٧٨٧).\n(^٤) في (ط) و(ك) \"حدَّثنا\" بدل \"خبَّرنا\".\n(^٥) في (ط) و(ك): \"فجثئت\"، وانظر ما سبق في ح (٣٩٧).\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿سورة المدثر﴾ (الفتح =\n⦗٣٢⦘ = ٨/ ٥٤٥ ح ٤٩٢٢) من طريق وكيع عن علي بن المبارك به.\nوأخرجه مسلم في كتاب الإيمان -باب بدء الوحي إلي رسول الله ﷺ (١/ ١٤٥ ح ٢٥٨) من طريق عثمان بن عمر عن علي بن المبارك به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ٣٠٦) عن وكيع عن علي بن المبارك به.\nفائدة الاستخراج:\nذكر المصنِّف لفظ هذه الرواية تامًّا، واقتصر مسلم على قوله: \"فإذا هو جالسٌ على عرش بين السماء والأرض\".\nتنبيه:\nحديث جابر هذا يدلُّ على أنه كان يرى أن أول سورة أنزلت هي: المدَّثِّر -وهو خلاف المشهور المعروف- وعلَّق عليه النووي بقوله: \"ضعيفٌ بل باطل، والصواب أن أول ما أنزل على الإطلاق: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ كما صرَّح به في حديث عائشة ﵂، وأما: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ فكان نزولها بعد فترة الوحي كما صرَّح به في رواية الزهريّ عن أبي سلمة عن جابر، والدلالة صريحة فيه في مواضع منها قوله: \"وهو يحدِّث عن فترة الوحي\" إلى أن قال: \"فأنزل الله تعالى: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾، ومنها قوله ﷺ: \"فإذا المَلَك الذي جاءني بحراء\" ثم قال: \"فأنزل الله تعالى: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ \"، ومنها قوله: \"ثم تتابع الوحي\" يعني بعد فترته، فالصواب أن أول ما نزل: ﴿اقرأ﴾، وأن أول ما نزل بعد فترة الوحي: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)﴾ \".\nوقال الحافظ ابن حجر: \"رواية الزهريّ عن أبي سلمة عن جابر تدلُّ على أن المراد بالأولية في قوله: \"أول ما نزل سورة المدَّثِّر\" أولية مخصوصة بما بعد فترة الوحي، أو مخصوصة بالأمر بالإنذار، لا أن المراد أنها أولية مطلقة\".\nانظر: شرح مسلم للنووي (٢٠٧)، فتح الباري لابن حجر (٨/ ٥٤٦).","vol":"2","page":31},{"text":"<span data-type='title' id=toc-124>بَابُ (^١) بَيَان غسل قَلْبِ النبيِّ ﷺ بِمَاءِ زَمْزَم بَعْد مَا أخْرِجَ مِنْ جوْفِهِ ثُم خِيط أثَرُهُ وحُشِيَ إِيْمَانًا وَحِكْمَةً، وَصِفَةِ البُرَاقِ والمِعْرَاجِ، والدَّليلُ علَى أن السماواتِ بَعضها فَوق بَعض، وأن لَها أبْوَابا وَحجابًا، وأنهُ عُرِجَ بِنَفسِ رسولِ الله (^٢) ﷺ لا بِرُوْحِهِ، وأن الأَنْبيَاءَ يُرْفَعوْنَ إِلى السمَاءِ بَعْدَ مَوْتِهمْ، وَالدلِيْلُ علَى أن النبي ﷺ كانَ في صبَاهُ إِلى أن أوْحِيَ إِلَيْهِ مُؤْمنًا مؤمنا مهتديًا </span>(^٣)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك) كالعادة.\n(^٢) في (ط) و(ك): \"النبي\" كتب على هامش (ك): \"أصل: رسول الله\".\n(^٣) دليل هذه العبارة الأخيرة حديث شق صدره في صغره ﷺ الآتي برقم (٤١١).","vol":"2","page":33},{"text":"٤٠٤ - حَدثنا عمار بن رجاء (^١)، حدثنا أبو داودَ الطيالسي (^٢)، حدثنا هشام الدَّسْتَوَائي، عن قتادةَ (^٣)، عن أنسِ بن مالك، عن مالك بن صَعْصَعَة أن رسولَ الله ﷺ قال: \"بينا أنا بينَ النَّائمِ واليَقْظَانِ إذ سمعتُ قائلًا يقولُ: أحدُ الثلاثةِ بين الرَّجُلَينِ (^٤)، فأُتِيتُ بطَسْتٍ (^٥) مُلِئَ حِكْمَةً\n⦗٣٤⦘ وإيمانًا، فشقَّ مِنَ النَّحْرِ إلى مَرَاقِّ البَطْنِ (^٦)، ثم أُخْرِجَ القَلْبُ فَغُسِلَ بماءِ زمزم ومُلِئَ حِكْمَةً وَإيمانًا، وَأُتِيْتُ بِدَابَّةٍ دونَ البَغْلِ وَفَوقَ الحِمَارِ أبيضَ (^٧)، يقالُ له: البُرَاقُ … \".\nوذكر الحديثَ (^٨).\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي.\n(^٢) سليمان بن داود بن المجالس، ولم أجد الحديث في مسنده.\n(^٣) ابن دعامة السدوسي، مدلس، صرَّح بالتحديث عن أنس عند مسلم.\n(^٤) قال الحافظ ابن حجر: \"المراد بالرجلين حمزة وجعفر، وأن النبي ﷺ كان نائمًا بينهما\". فتح الباري (٧/ ٢٤٤).\n(^٥) بفتح الطاء كسرها، وأصله؛ طسٌّ، والتاء فيه بدلٌ من السين، وهي مؤنثة وذُكِّرت هنا =\n⦗٣٤⦘ = في الرواية على معنى الإناء.\nانظر: النهاية لابن الأثير (٣/ ١٢٤)، فتح الباري لابن حجر (١/ ٥٤٩).\n(^٦) قال الحافظ ابن حجر: \"بفتح الميم وتخفيف الراء وتشديد القاف، وهو: ما سفُل من البطن ورقَّ من جلده، وأصله مراقق، وسميت بذلك لأنها موضع رقة الجلد\". الفتح (٦/ ٣٥٥).\n(^٧) ذكَّر الدَّابَّة باعتبار كونه مركوبًا. قاله الحافظ ابن حجر في الفتح (٦/ ٣٥٥).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٥١ ح ٢٦٥) من طريق معاذ بن هشام الدَّستوائي عن أبيه عن قتادة به.\nوأخرجه النسائي في سننه -كتاب الصلاة- باب فرض الصلاة وذكر اختلاف الناقلين في إسناد حديث أنس ﵁ واختلاف ألفاظهم فيه (١/ ٢١٧) من طريق يحيى بن سعيد القطان عن هشام الدستوائي عن قتادة به.\nفائدة الاستخراج:\nذكر مسلم بعض لفظه وأحال بالباقي على ما قبله، وميَّز المصنِّف لفظ هذه الرواية، وهذا من فوائد الاستخراج.","vol":"2","page":33},{"text":"٤٠٥ - حَدثنا يحيى بن أبي طالب (^١)، حدثنا عبد الوهاب بن\n⦗٣٥⦘ عطاء (^٢)، حدثنا سعيد بن أبي عَرُوبة (^٣)، ح\nوحَدثنا أبو الحسن عبد الملك بن عبد الحميد بن ميمون بن مهران (^٤)، حدثنا رَوح بن عُبادة، حدثنا سعيد بن أبي عروبة، عن قتادة، عن أنس بن مالك، عن مالك بن صَعْصَعَة أن نبيَّ الله ﷺ قال: \"بينا أنا عِنْدَ البَيْتِ بينَ النائمِ وَاليقظانِ إذ سمعتُ قائلًا يقولُ: أحدُ الثلاثةِ بين الرجلينِ\"، قال: \"فَأُتيتُ فانطُلِق بي، ثم أُتيتُ بطَسْتٍ من ذَهَبٍ فيها من ماء زمزم فَشُرِحَ صدري إلى كذا وكذا\" -قال قتادةُ: قلتُ للذي مَعي: ما يعنى؟ قال: - \"إلى أَسفَلِ بَطني، فاستُخْرِجَ قلبي فَغُسِل بماء زمزمَ\" (^٥) ثم أُعِيْدَ مَكَانَه فَحُشِيَ إيمانًا وَحِكْمَةً، ثم أُتِيْتُ بِدَابَّةٍ أبيَضَ يقال له: البُرَاق، فوقَ الحمارِ وَدُونَ البغلِ، فَحُمِلْتُ عليهِ ثم انْطَلَقْنَا حتى أتينا السماءَ الدنيا، ثم استفتح جبريلُ فقيلَ: مَن هذَا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قالوا: أو (^٦) قد بُعِثَ إليهِ (^٧)؟ قال: نعم، قالوا:\n⦗٣٦⦘ مرحبًا به وَلَنِعْمَ المَجِيءُ جَاء، فَفُتِحَ لنا (^٨) فأتيتُ على آدمَ، فقلتُ: يا جبريلُ مَن هذا؟ قال: هذا أبوك آدمُ، فسلَّمتُ عليهِ قال: مرحبًا بالابن الصَّالحِ والنبيِّ الصالحِ.\nثم انْطَلَقْنَا حتى أتينا السماء الثانيةَ فاستفتح جبريلُ فَقيلَ: من هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؛ قال: محمد، قيل: أو قد بُعِثَ إليهِ؟ قال: نَعَم، قالوا: مرحبًا به ولنعمَ المجيءُ جاء، ففُتح لنا فأتيتُ على يحيى وعيسى فقلتُ: يا جبريلُ مَنْ هذانِ؟ قال: هذانِ يحيى وعيسى، -قال: وَأحسبه قال: ابنا الخالة- فَسَلَّمْتُ عليهما فقالا: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ.\nثُمَّ انْطَلَقْنَا حتى أتينا السماءَ الثالثةَ فاستفتح جبريلُ فقيلَ: مَنْ هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: وقد بُعِثَ إليهِ؟ قال: نعم، قالوا: مرحبًا به وَلَنِعْمَ المجيءُ جاء، فَفتحَ لنا فأتيْتُ على يوسف فقلتُ: يا جبريلُ مَن هذا؟ قال: هذا أخوك يوسفُ، فسلمتُ عليه فقال: مرحبًا بالأخِ الصالحِ وَالنبيِّ الصالحِ.\n⦗٣٧⦘ ثم انطلقنا حتى أتينا السماءَ الرابعةَ فاستفتح جبريلُ فقيلَ: مَنْ هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قالوا (^٩): أَو (^١٠) قد بُعث إليهِ؟ قال: نعم، قالوا: مرحبًا به ولنعمَ المجيء جاء، ففُتِح لنا فأتيتُ على إدريس فَقلتُ: يا جبريلُ مَنْ هذا؟ قال: هذا أخوك إدريس، فسلمتُ عليه فقال: مرحبًا بالأخِ الصالحِ والنبيِّ الصّالحِ.\nقال (^١١): فكان قتادة يقرأ عندَهَا: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ (^١٢).\nثم انطلقنا حَتى أتينا السماءَ الخامسَةَ فاستفتح جبريلُ فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: ومَن معك؟ قال: محمد، قال: أو (^١٣) قد بُعث إليه؟ قال: نعم قالوا: مرحبًا به ولنعمَ المجيءُ جَاء، فَفُتحَ لنا فأَتَيْتُ على هارونَ، فقلتُ: يا جبريلُ مَن هذا؟ قال: هذا أخوك هارون، فسلمتُ عليه، فقال: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ.\nثم انطلقنا حتى أتينا [إلى] (^١٤) السماءَ السادسةَ فاستفتح جبريلُ فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: أَو\n⦗٣٨⦘ قد بُعِثَ إليهِ؟ قال: نَعَم، قالُوا: مرحبًا به وَلَنِعْمَ المجيءُ جاء، فَفُتحَ لنا فأَتيتُ على موسى فقلتُ: يا جبريلُ مَنْ هذا؟ قال: هذا أخوك موسى، فسلمتُ عليه، فقال: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ، فلما جَاوَزْتُهُ بكى، قيل: ومَا يُبكيك؟ قال: ربِّ هذا غلامٌ (^١٥) بعثْتَه بعدي يدخل مِن أُمَّته الجنَّةَ أكثَر مما يدخل من أُمَّتي.\nثم انطلقنا حتى أتينا السماءَ السابعةَ فاستفتح جبريلُ فقيلَ: من هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قالوا: أو (^١٦) قد بُعث إليهِ؛ قال: نعم قالوا: مرحبًا بهِ ولنعمَ المجيءُ جاء، فَفُتح لنا فأتَيتُ على إبراهيمَ، فقلتُ: يا جبريلُ مَن هذا؟ قال: هذا أبوك إبراهيمُ، فسلمتُ عليه، فقال: مرحبًا بالابنِ الصالحِ والنبيِّ الصالحِ.\nثم رُفِع لنا البيتُ المعمورُ يدخلُهُ كلَّ يومَ سبعونَ ألفَ مَلَكٍ إذا خرجوا منه لم يَعُودوا فيه آخرَ (^١٧) ما عليهم، ثم رُفِعَتْ لنا السِّدرةُ المنتَهَى\". فحدَّث نبيُّ الله ﷺ \"أنَّ ورقَها مثل آذانِ الفِيَلَة، وَأَن نَبِقَهَا (^١٨)\n⦗٣٩⦘ مثل قِلالِ هَجَر (^١٩) \".\nوحَدَّث نبيُّ الله ﷺ \"أنَّه رأى أربعَةَ أنهارٍ يَخْرجن من أصلها: نهرانِ بَاطنانِ ونَهرَانِ ظاهران، فقلتُ: يا جبريلُ ما هذه الأنهار؟ قال: أما النَّهرانِ الباطنانِ فنَهرَان في الجنَّةِ، وَأما النَّهران الظَّاهران فالنِّيْلُ والفُرَاتُ\".\nقال: \"ثمَّ أُتِيْتُ بإنَاءَينِ أحدُهُما لبنٌ والآخر خَمْرٌ، فاخترتُ اللبنَ فقيلَ لي: أصبتَ أصابَ الله بك؛ وَأُمَّتك على الفطرة.\nوَفُرِضَتْ عَلَيَّ خمسون صلاةً في كلِّ يَومِ، فأتيتُ على موسى فقال: بما أُمِرتَ؟ قلت: فُرِضَتْ عَلَيَّ خمسون صلاة كلَّ يومٍ، قال: إنِّي قد بَلَوْتُ الناسَ قَبْلَكَ وَعَالَجْتُ بني إسرائيلَ أَشَدُّ المعالجةِ، وإنَّ أمَّتَك لا تُطِيقُ ذلك، فارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ لأمتِك، قالَ: فَرَجَعْتُ إلى ربِّي فَحَطُّ عَنِّي خَمْسًا، ثم أتيتُ\n⦗٤٠⦘ على موسى فقال: بمَ (^٢٠) أُمِرتَ؟ قلت: حَطَّ عنِّي خمسًا، قال: إنِّي قد بلوتُ الناسَ قبلَكَ وَعَالجتُ بني إسرائيلَ أشدَّ المعالجةِ وإنَّ أمَّتَك لا تُطيق ذلك، فارجع إلى ربِّك فَسَلْه التَّخْفِيفَ لأمتِك، قال: فرجعتُ إلى ربِّي فَحَطَّ عَنِّي خمسًا قال: فما زلتُ أختلفُ (^٢١) بين موسى وبين ربِّي حتى صُيِّرَتْ إلى خمس صلواتٍ في كلِّ يومِ، فأتيتُ على موسى فقال: بما (^٢٢) أمِرتَ؟ قلت: صُيِّرَتْ إلى خمسِ صَلَوَاتٍ كلَّ يومَ، قال: إنِّي قد بلوتُ الناسَ قبلَكَ وَعَالجتُ بني إسرائيلَ أَشَدَّ المعالجةِ، وإنَّ أُمَّتَك لا تُطِيق ذلك، فارجع إلى ربِّك فَسَلْهُ التَّخفيفَ لأمتِك، فقلتُ: لقد رجعتُ إلى ربِّي حتى استحييتُ ولَكنِّي أرضَى وأسَلِّم\".\nقال: \"فَنُودِيْتُ أن (^٢٣) قد أمضيتُ فَرِيضَتِي وَخَفَّفْتُ (عن) (^٢٤) عبادي وَجَعَلْتُ الحسنةَ بِعَشْرِ أمثالها\" (^٢٥).\n_________\n(^١) هو: يحيى بن جعفر بن عبد الله بن الزِّبْرِقان، أبو بكر البغدادي.\n(^٢) الخفاف العجليّ مولاهم، أبو نصر، تُكُلِّم فيه، ووصف بالتدليس، وقد صرَّح بالتحديث، وهو من أعلم الناس بحديث سعيد بن أبي عروبة، انظر: ح (١٤٤).\n(^٣) واسم أبي عروبة: مِهران اليشكري مولاهم البصري، وسعيد هذا من أثبت الناس في قتادة، وقد اختلط وطالت مدة اختلاطه عشر سنين، ولكن رَوْحًا الراوي عنه في الإسناد الآتي ممن سمع منه قبل الاختلاط كما سبق في ح (١٧).\n(^٤) الرَّقِّي، المعروف بالميموني.\n(^٥) ما بين النجمين سقط من (م).\n(^٦) في النسخ الأخرى -عدا الأصل- \"و\" بدل \"أو\".\n(^٧) قوله: \"أو قد بعث إليه\" وفي الرواية الآتية: \"أو قد أُرسل إليه\" معناه الاستفهام عن =\n⦗٣٦⦘ = البعث والإرسال إليه للإسراء وصعود السماوات، وليس المراد الاستفهام عن أصل البعثة والرسالة فإن ذلك لا يخفى عليه إلى هذه المدة، هذا هو الصحيح في معناه.\nقاله النووي، واستظهره الحافظ ابن حجر.\nانظر: شرح مسلم للنووي (٢١٢)، فتح الباري لابن حجر (١/ ٥٤٩ - ٥٥٠).\n(^٨) في (ط) و(ك): \"لي\".\n(^٩) في (ط) و(ك): \"قيل\".\n(^١٠) في (ط) و(ك): \"و\" بدل \"أو\".\n(^١١) في (ط) و(ك) تكرر قوله: \"قال\" ولعله سبق قلم.\n(^١٢) سورة مريم- الآية (٥٧).\n(^١٣) في (ط) و(ك): \"و\" بدل \"أو\".\n(^١٤) ما بين المعقوفتين من (ط) و(ك).\n(^١٥) كلمة \"غلام\" سقطت من (م).\n(^١٦) في النسخ الأخرى -عدا الأصل- \"و\" بدل \"أو\".\n(^١٧) برفع الراء ونصبها، فالنصب على الظرف، والرفع على تقدير: ذلك آخر ما عليهم من دخوله.\nانظر: شرح النووي على مسلم (٢٢٥).\n(^١٨) النَّبِق -بفتح النون كسر الباء، وقد تسكَّن الباء-: ثمر السِّدْر، واحدتها: نَبِقَةٌ =\n⦗٣٩⦘ = ونَبْقَةٌ. انظر: النهاية لابن الأثير (٥/ ١٠).\n(^١٩) القِلال: جمع قُلَّة، والملَّة: جرَّة عظيمة تَسَعُ قِربتين أو أكثر.\nوأما هَجَرَ -محركّة- بلدٌ باليمن، واسم لجميع أرض البحرين، وقرية كانت قرب المدينة إليها تُنسب القلال، أو تُنسب إلى هَجَر اليمن\"، وجزم النووي ﵀ أنها تُنسب إلى هَجَر القرية القريبة من المدينة.\nانظر: شرح النووي على صحيح مسلم، (٢١٤) و(٣/ ٦٩)، القاموس المحيط للفيروزآبادي (ص: ٦٣٨).\n(^٢٠) في (ط) و(ك): \"بما\"، وسيأتي التعليق عليه.\n(^٢١) كلمة \"اختلف\" ليست في (ط) و(ك).\n(^٢٢) كذا في جميع النسخ، وعلى هذه الصورة جاءت في المواضع الآتية، وألف \"ما\" الاستفهامية يجب حذفها إذا جُرَّت، وقد سبق التعليق على نحو هذا في ح (٥) فانظره مأجورًا إن شاء الله.\n(^٢٣) في (ط) و(ك): \"إني\".\n(^٢٤) في الأصل و(م): \"على\"، وفي الأصل عليها ضبة، وأُصلِح في الهامش كما أثبتُّ.\n(^٢٥) أخرجه ابن منده في كتاب \"الإيمان\" (٧٢٦، ٧٢٨) من طريق يحيى بن أبي طالب -شيخ المصنِّف- عن عبد الوهاب بن عطاء عن ابن أبي عروبة به. =\n⦗٤١⦘ = وأخرجه من طريق يحيى بن أبي طالب أيضًا عن عبد الوهاب بن عطاء وروح بن عبادة كلاهما عن ابن أبي عروبة به.","vol":"2","page":34},{"text":"٤٠٦ - حَدثنا إسماعيل بن إسحاق القاضي (^١)، حدثنا محمد بن أبي بَكر (^٢) حدثنا يزيد بن زُرَيعٍ، حدثنا سعيد بن أبي عروبة، وَهشام (^٣)، ح\nوحَدثنا إدريس بن بكر (^٤)، حدثنا يوسف بن بُهْلُول (^٥)، حدثنا عَبْدَةُ بن سليمان (^٦)، ح\nوحدثَنا مسرور بن نوح (^٧) حدثنا محمد بن المثنى (^٨) حدثنا ابن أبي عدي (^٩) كلاهما عن سعيد بن أبي عروبة، عن قتادة، عَن أنس بن مالك، عن مالك بن صَعْصَعَة قال: أخبَرَنا رسول الله ﷺ، ح\nوَحدثنا يعقوبُ بن سفيان الفارسي (^١٠)، وأبو داودَ الحرانيُّ قالا:\n⦗٤٢⦘ حدثنا عَمرو بن عاصم (^١١)، حدثنا همام (^١٢)، حدثنا قتادةُ، عن أنس بن مالكٍ، أنَّ مالك بن صَعْصَعَة حَدَّثهمْ أنّ رسول الله ﷺ حَدَّثَهُمْ عَن ليلةِ الإسراء قال: \"بينا أنا نائمٌ في الحَطِيْمِ (^١٣) -وَرُبما قال (^١٤): في الحِجْرِ- إذْ أتاني آتٍ فَجَعَلَ يَقولُ: أحد الثلاثة\" قالَ (^١٥): \"فأتاني فَشَقَّ -وَرُبما قال: فَقَدَّ- ما بين هذه إلى هذه\".\nقال قتادةُ: فقلتُ للجارود (^١٦) -وهو قائدي-:\n⦗٤٣⦘ ما يَعني (^١٧)؟ قال: من ثغرةِ نحره إلى شِعْرَتِه، قال: وسمعتُهُ يقول: من قَصَّتِه إلى شِعِرَتِه (^١٨).\nقال: \"فاستخرَجَ قلبي فغسله بماء زمزمَ، وأُتيتُ بطَسْتٍ من ذَهَبٍ مملوءةً إيمانًا وحكمةً فَغسلَ قَلْبي، ثُمَّ حُشِيَ ثمّ أُعِيدَ، ثمَّ أُتيْتُ بدابَّةٍ دونَ البغلِ وَفَوقَ الحمارِ أبيضَ -قال: فَقَال له الجارودُ: يا أبا حمزةَ أهو البُرَاقُ؟ قال: نَعم- يضعُ خَطْوَهُ عندَ أقصَى طَرْفِهِ (^١٩) فَحُمِلتُ عليهِ فانطلق بي جَبْرِيل حتى أتى بي السماءَ الدنيا فاستفتح، فقيلَ: مَن هذا؟ قال: جَبْرِيلُ، قالَ: وَمَن معك؟ قال: محمد قيل: أو قد بُعِثَ إليهِ؟ قال: نَعَم، قيل: مرحبًا به ولنعمَ المجيءُ جَاء، قالَ: فَفتحَ فلما\n⦗٤٤⦘ خَلَصْتُ (^٢٠) إذا فيها آدم (^٢١)، قال: هذا أبوك آدمُ فسلِّم عليه، قال: فسلَّمتُ عليهِ فردَّ عليَّ قال (^٢٢): مرحبًا بالابن الصالحِ والنبيِّ الصّالحِ.\nثم صَعِدَ بي إلى السماءِ الثانيةِ فاستفتح، فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: أو قد أُرسِل إليهِ؟ قال: نعم، قال: مرحبًا به ولنعمَ المجيءُ جاء، فلما خَلَصْنَا: إذا يحيى وعيسى، وهما ابنا خالة، فقال: هذا عيسى ويحيى فسلِّمْ عَليهما، فسلمتُ عليهما فردَّا وقالا: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ.\nثم صَعِدَ حتى أتى السماءِ الثالثةِ فاستَفْتَحَ، فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: وقد أُرْسِل إليهِ؟ قال: نَعَم، قيل: مرحبًا به وَلَنِعْمَ المجيءُ جاء، فلما خَلَصْتُ: إذا يوسف، قال: هذا يوسفُ فسلِّمْ عليه، فسلمتُ عليه وقال: مرحبًا بالأخِ الصالحِ وَالنبي الصَّالحِ.\nقالَ: ثم صَعِدَ بي إلى السماءِ الرابعةِ فاستفتح، فقِيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؛ قال: محمد، قيل: وَقَد أُرْسِل إليهِ؟ قال: نعم، قيل: مرحبًا به ولنعمَ المجيءُ جاء، فلما خَلَصْتُ: إذا إدريس، قال: هذا إدريس فسلِّمْ عليه، فسلمتُ عَليه فردَّ عليَّ وقال: مرحبًا\n⦗٤٥⦘ بالأخِ الصالحِ والنبيِّ الصَّالحِ.\nثم صَعِدَ بي إلى السماءِ الخامسةِ فاستفتح، فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: وقد أُرسِل إليهِ؟ قال: نَعَم، قيل: مرحبًا به ولنعمَ المجيءُ جاء، فلما خَلَصْتُ: إذا هارونُ، قال: سلِّمْ عليه، فسلمتُ عليه، فردَّ عليَّ وقال: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ.\nثم صَعِدَ حتى أتى السماءَ السادسةَ فاستفتح، فقيلَ: مَن هذا؟ قال: جبريلُ قيلَ: وَمَن معك؟ قال: محمد، قيل (^٢٣): وقد أُرسل إليهِ؟ قال: نَعَم، قيل: مرحبًا به ولنعمَ المجيءُ جاء، فلما خَلَصْتُ: إذا موسى، قال: هذا أخوك موسى فسلِّمْ عليه، فسلمتُ عليه، فردَّ عليَّ وقال: مرحبًا بالأخِ الصالحِ والنبيِّ الصالحِ فلما جَاوَزْتُه بكى، فقيل له: ما يُبكيك؟ قال: أبكي أنَّ غلامًا بُعِثَ بَعدي يدخل الجنَّةَ مِن أُمَّته أكثر ممن (^٢٤) يَدْخُلُها من أُمَّتي.\nثم صَعِدَ إلى السماءِ السابعةِ فاستفتح، فقيلَ: مَن هذا؟ قال: جبريلُ، قيلَ: وَمَن معك؛ قال: محمد، فقيل (^٢٥): وقد أُرسِل إليهِ؟ قال:\n⦗٤٦⦘ نعم، قيل (^٢٦): مرحبًا بهِ ولنعمَ المجيءُ جاء، فلما خَلَصْتُ: إذا إبراهيمُ، قال: هذا إبراهيم فسلِّمْ عليه، فسلمتُ عليه، وقال: مرحبًا بالابنِ الصالحِ والأخ الصالحِ.\nثم رُفِعَتْ في سِدرةُ المنتهَى، فإذا هو يخرج من تحتها أربعةُ أنهارٍ: نهرانِ ظاهران ونَهرانِ باطِنانِ، فقلتُ: ما هذا يا جبريلُ؟ قال: أما الباطنان فَنَهران في الجنَّة، وَأما الظَّاهرانِ فالنِّيلُ والفُرَاتُ\".\nقال: \"ثم رُفِعَ إليَّ (^٢٧) البيتُ المعمورُ -قال قتادة: حدثنا (^٢٨) الحسن، عن أبي هُريرة، عن النَّبيِّ ﷺ قال: \"البيتُ المَعْمُورُ يدخُلُه كلَّ يومٍ سَبعونَ ألفَ ملكٍ ثم لا يعُودون فيه\" (^٢٩).\n⦗٤٧⦘ قال: ثم رجعَ إلى حديث أنس [بن مالك] (^٣٠) قال رسول الله ﷺ: - ثم أُتيتُ وإناءٍ من خمرٍ وإناءٍ من لبنٍ وإناءٍ من عَسَلٍ، فأخذتُ اللبنَ فقال: هذه الفطرة أنتَ عليها وأمَّتك\".\nقال: \"ثمّ فُرِضَت الصلاةُ خمسون صلاة في كلِّ يومٍ، قال: فَرَجَعْتُ فمررتُ بموسى، فقال: ما أُمِرتَ؟ قلت: أمِرت بخمسين صلاةً كلَّ يومٍ، قال: إنِّي عالَجْتُ بني إسرائيلَ قبلك، وَإنَّ أمَّتَك لا تستطيع خمسين صلاةً، وإنِّي قد خَبَرْتُ (^٣١) النَّاسَ قبلَكَ وعالجتُ بني إسرائيلَ أشدّ المعالجةِ، فارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ لأُمَّتِك، قال: فَرَجَعْتُ فَوَضَعَ عني عشرًا، قال: فرجعتُ إلى موسى قال: بما أمِرتَ؟ قلت: اُمِرتُ بأربعين صلاةً، قال: إنِّي قد (^٣٢) خَبَرْت النَّاسَ قبلَكَ وَعَالَجْتُ بني\n⦗٤٨⦘ إسرائيلَ أشدَّ المعالجةِ، فارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ لأمَّتِك، قال: فَرَجَعْتُ فَوَضَعَ عَنِّي عشرًا، قال: فَرَجَعْتُ إلى موسى فقال: بما أُمِرتَ؟ قلت: اُمِرتُ بثلاثين صلاةً، قال: إنَّ أمَّتك لا تستطيع ثلاثين صلاةً، وإنِّي قد خَبَرْتُ النَّاسَ قَبْلَكَ وعالجتُ بني إسرائيلَ أشدَّ المعالجةِ، فارجع إلى ربِّك فَسَلْهُ التَّخفيفَ لأمَّتِك، قال: فَرَجَعْتُ فَوَضَعَ عَنِّي عشرًا، قال: فَرَجَعْتُ إلى موسى فقال: بما أُمِرتَ؟ قلت: اُمِرتُ بعشرين صلاةً، فَقَال: إنَّ أمَّتك لا تستطيع ذلك، وَإنِّي قد خَبَرْتُ النَّاسَ قبلَكَ وَعَالجتُ بني إسرائيلَ أشدَّ المعالجةِ، فارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ، قال: فَرَجَعْتُ فَأُمِرْتُ بعشرِ صلواتٍ، فَرَجَعْتُ إلى موسى فقال: بكم أُمِرتَ؟ فقلت: أُمِرتُ بِعَشْرِ صَلَواتٍ، قال: إنَّ أمَّتك لا تَسْتَطِيْعُ ذلك (^٣٣)، وإنِّي قد خَبَرْتُ النَّاسَ قبلَكَ وَعَالَجْتُ بني إسرائيلَ أشدَّ المعالجةِ، ارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ لأُمَّتِك، قال: فَرَجَعْتُ فأُمِرْتُ بخمسِ صَلَوَاتٍ كل يومِ، فرجعتُ إلى موسى فقال: بما (^٣٤) أُمِرتَ؟ قلت: أُمِرتُ بخمس صَلَوَاتٍ (^٣٥). قال: إنَّ أمَّتك لا تُطِيق خَمْسَ صَلَوَاتٍ كُلَّ يومَ، وإنِّي قد خَبَرْتُ النَّاسَ قَبْلَكَ وعالجتُ بني إسرائيلَ أشدَّ المعالجةِ، فارجع إلى ربّك فَسَلْهُ التَّخْفِيفَ لأُمَّتِك، قال: قلتُ: قد سألتُ ربِّي حتى قد استَحْيَيْتُ وَلكنْ أرضى وَأُسَلِّم\".\n⦗٤٩⦘ قال: \"فلما نَفَذْتُ نادَاني [مُنَادٍ] (^٣٦): إنِّي قد أَنْفَذْتُ فَرِيضَتِي وخَفَّفْتُ عن عبادي\" (^٣٧).\nهَذا لفظُ همام عن قتادة، وَحَديث (^٣٨) سعيد بن أبي عروبة بنحوه، وَليس فيه ذكرُ الحسن، وقال مكان: \"قد خبرتُ النَّاس\" (^٣٩): \"قد بلوتُ الناس\"، وزاد فيه: \"عن عبادي، وجَعلتُ كلَّ حسنةٍ عشرةَ أمثالها\".\nوليس في حديث هشام (^٤٠) أيضًا ذكرُ الحسن ولا الجارود.\n_________\n(^١) أبو إسحاق الأزدي، من ولد حماد بن زيد.\n(^٢) ابن علي بن عطاء بن مُقَدَّم المُقَدَّمي، أبو عبد الله الثقفي مولاهم البصري.\n(^٣) ابن أبي عبد الله سنبر الدَّسْتَوَائي، أبو بكر البصري.\n(^٤) ذكره المزِّي في الرواة عن يوسف بن بُهْلول، ولم أجد له ترجمة، وفي (م) أقحمت هنا عبارة \"أخبرنا يزيد بن زريع\" ولعله سبق قلم.\n(^٥) التميمي، أبو يعقوب الأنباري، نزيل الكوفة.\n(^٦) عبدة بن سليمان الكِلابي، أبو محمد الكوفي، قيل اسمه: عبد الرحمن، وعبدة لقبٌ.\n(^٧) الإسفراييني، أبو بشر الذهلي.\n(^٨) ابن عبيد بن قيس العَنَزي، أبو موسى الحافظ البصري المعروف بالزَّمِن.\n(^٩) محمد بن إبراهيم بن أبي عدي السُّلَمي مولاهم، أبو عمرو البصري.\n(^١٠) أبو يعقوب المعروف بالفسوي، صاحب \"المعرفة والتاريخ\".\n(^١١) ابن عبيد الله بن الوازع الكِلأبي القيسي، أبو عثمان البصري.\n(^١٢) ابن يحيى بن دينار العَوْذِي البصري.\n(^١٣) روى الأزرقي بإسناده إلى ابن جريجٍ أنه قال: \"الحَطِيم: بين الركن والمقام وزمزم والحِجْر\"، وقال: \"سمي هذا الموضع بالحطيم لأن الناس كانوا يحطمون هنالك بالأيمان، ويستجاب فيه الدعاء على الظالم للمظلوم … \".\nوقال البغوي: \"سمي حطيمًا لما حُطِم من جداره فلم يسوَّ ببناء البيت\".\nوقال عاتق البلادي: \"الحَطيم: بين المقام وباب الكعبة وزمزم والحِجْر\" كذا جزم به في \"معالم مكة التاريخية\"، وقال في \"معجم المعالم الجغرافية\": \"اختُلف في الحَطيم وموقعه، وخير الأقوال وأصحها أنه ما بين الحجر الأسود إلى زمزم إلى مقام إبراهيم\".\nانظر: أخبار مكة للأزرقي (٢٣ - ٢٤)، شرح السنة للبغوي (١٣/ ٣٤٢) معالم مكة التاريخية والأثرية (ص: ٢٨٦)، ومعجم المعالم الجغرافية في السيرة النبوية كلاهما لعاتق البلادي (ص: ١٠٣).\n(^١٤) القائل هو: قتادة، كما بينته رواية الإمام أحمد في المسند (٤/ ٢٠٨).\n(^١٥) قال الحافظ ابن حجر: \"القائل هو: قتادة، والمقول عنه هو: أنس بن مالك ﵁\".\nانظر: فتح الباري (٧/ ٢٤٤).\n(^١٦) قال الحافظ ابن حجر: \"لم أر من نسبه من الرواة، ولعله ابن أبي سبرة البصري =\n⦗٤٣⦘ = صاحب أنس، فقد أخرج له أبو داود عن أنس حديثًا غير هذا\". الفتح (٧/ ٢٤٤).\n(^١٧) كلمة \"ما يعني\" سقطت من (ط).\n(^١٨) على هامش (ك) التعليق التالي: \"كذا وقع ها هنا، وصوابه: من قَصِّه، وهو رأس الصدر، قاله الجوهري وغيره\".\nأقول: ووقع في صحيح البخاري -قَصِّه- على الوجه الذي صوَّبه هذا المعلِّق، وفسَّره الحافظ ابن حجر بأنه رأس الصدر أيضًا.\nوالشِّعرة -بكسر الشين المعجمة-: العانة، وقيل: منبت شعرها. قاله ابن الأثير.\nانظر: الصحاح للجوهري (٣/ ١٠٥٢)، النهاية لابن الأثير (٤٨٠)، فتح الباري لابن حجر (٧/ ٢٤٤).\n(^١٩) أي يضع رِجْله عند منتهى ما يرى بصره. قاله الحافظ ابن حجر في الفتح (٧/ ٢٤٦).\n(^٢٠) أي: وصلت وبلغت. النهاية لابن الأثير (٦١).\n(^٢١) كلمة \"آدم\" سقطت من (م).\n(^٢٢) في (ط) و(ك): \"وقال\".\n(^٢٣) في (م): \"قال\".\n(^٢٤) في (م): \"مما\" بدل \"ممن\".\n(^٢٥) في (م): \"قيل\".\n(^٢٦) في (م): \"قال\".\n(^٢٧) في (ط) و(ك): \"يُنعْتُ إلى\".\n(^٢٨) في (ط) و(ك): \"وحدثنا\".\n(^٢٩) هو موصولٌ بالاسناد السابق، وقال البخاري رحمه الله تعالى -بعد أن أخرج الحديث من رواية سعيد بن أبي عروبة وهشام وهمام-: \"وقال همام عن قتادة عن الحسن عن أبي هريرة ﵁ عن النبي ﷺ في البيت المعمور\".\nقال الحافظ ابن حجر: \"يريد أن همامًا فصل في سياقه قصة البيت المعمور من قصة الإسراء، فروى أكل الحديث عن قتادة عن أنس، وقصة البيت عن قتادة عن الحسن، وأما سعيد بن أبي عروبة وهشام الدستوائي فأدرجا قصة البيت المعمور في حديث أنس، والصواب رواية همام\"، وقال أيضًا بعد ذلك: \"أخرج الطبري من طريق ابن أبي عروبة عن قتادة أنه قال: ذُكِر لنا أن رسول الله ﷺ قال: \"البيت المعمور مسجدٌ =\n⦗٤٧⦘ = في السماء بحذاء الكعبة لو خرَّ خرَّ عليها، يدخله سبعون ألف ملك كل يوم، إذا خرجوا منه لم يعودوا\" وهذا وما قبله يشعر بأن قتادة كان تارة يدرج قصة البيت المعمور في حديث أنس وتارة يفصلها، وحين يفصلها تارة يذكر سندها وتارة يبهمه\". فتح الباري (٦/ ٣٥٥ - ٣٥٦).\nوقد ذكر المصنِّف في نهاية الحديث أن هذا هو لفظ همام عن قتادة، أي أنه فصل بين حديث البيت المعمور وحديث الإسراء بإسنادين، وأما حديث ابن أبي عروبة وهشام فليس فيه ذكر الحسن، أي أن حديث الحسن عن أبي هريرة مدرجٌ في حديث أنس بدون بيان، وقد سبق كلام الحافظ ابن حجر من أن قتادة كان يرويه على أوجه.\n(^٣٠) ما بين المعقوفتين من (ط) و(ك).\n(^٣١) قال ابن الأثير: \"خَبَرْتُ الأمر أَخْبُرُه: إذا عرفته على حقيقته\". النهاية (٦).\n(^٣٢) \"قد\" ليست في (ط) و(ك).\n(^٣٣) في (ط) و(ك): \"عشر صلوات\" بدل \"ذلك\".\n(^٣٤) في (ط) و(ك): \"ما\".\n(^٣٥) ما بين النجمين سقط من (م).\n(^٣٦) في جميع النسخ: \"منادي\"، ولعل ذلك على إشباع المد.\n(^٣٧) أخرجه البخاري في صحيحه -كتاب بدء الخلق- باب ذكر الملائكة (الفتح ٦/ ٣٤٨ ح ٣٢٠٧) عن خليفة بن خياط عن يزيد بن زريع عن هشام وسعيد بن أبي عروبة به، وعن هدبة بن خالد عن همام عن قتادة به. وأخرج طرفًا منه -من هذا الطريق الأخير- في أحاديث الأنبياء -باب قوله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩) ....﴾ (الفتح ٦/ ٤٨٨ ح ٣٣٩٣)، وكذا في باب قول الله تعالى: ﴿ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا (٢) …﴾ (الفتح ٦/ ٥٣٩ ح ٣٤٣٠).\nوأخرجه بطوله في كتاب مناقب الأنصار -باب المعراج (الفتح ٧/ ٢٤١ ح ٣٨٨٧) عن هدبة بن خالد عن همام عن قتادة أيضًا.\nوأخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٥١ ح ٢٦٥) من طريق معاذ بن هشام الدَّسْتَوَائي عن أبيه عن قتادة به. وأخرجه أيضًا (١/ ١٤٩ ح ٢٦٤) عن محمد بن المثنى عن ابن أبي عدي عن سعيد بن أبي عروبة عن قتادة به.\n(^٣٨) في (ط) و(ك): \"وفي حديث\".\n(^٣٩) كلمة \"الناس\" سقطت من (ط)، وفي (ك): \"قال: بلوت الناس\".\n(^٤٠) في (ط) و(ك): \"همام\" ولعله سبق قلم.","vol":"2","page":41},{"text":"٤٠٧ - حدثنا محمد بن عبيد الله بن المنادي (^١)، حدثنا يونس بن محمد (^٢)، حدثنا شَيبانُ (^٣)، عن قتادة قال: حدثنا أنس بن مالك أنَّ مالك بن صَعْصَعَة حَدَّثهم، وذكر الحديثَ بطوله (^٤).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر، المعروف بابن المنادي.\n(^٢) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٣) ابن عبد الرحمن التميميّ مولاهم النحوي، أبو معاوية البصري المؤدب.\n(^٤) أخرجه الإمام أحمد في المسند (٤/ ٢٠٨) عن يونس بن محمد المؤدب عن شيبان به.\nوأخرجه ابن منده في \"الإيمان\" (٧٣٢) من طريق ابن المنادي -شيخ المصنِّف- عن يونس بن محمد به.","vol":"2","page":50},{"text":"٤٠٨ - حَدثنا محمد بن عوف الحمصي (^١)، حدثنا أحمد بن خالد الوهبي (^٢) حدثنا شيبان، عن قتادة بإسناده نحوَه بطوله (^٣).\n_________\n(^١) أبو جعفر الطائيّ الحافظ.\n(^٢) أبو سعيد بن أبي مخلد الحمصي الكندى، والوَهْبِي: نسبة إلى وهب بن ربيعة بن معاوية الأكرمين بطنٌ من كِنْدَة. انظر: اللباب لابن الأثير (٣/ ٣٧٦).\n(^٣) أخرجه ابن منده في \"كتاب الإيمان\" (٧٣٤) من طريق أحمد بن خالد الوهبي عن شيبان عن قتادة به.","vol":"2","page":50},{"text":"٤٠٩ - حَدثنا محمد بن يحيى، حدثنا عبد الرزاق (^١)، عن معمر، ح\nوحدثنا الصاغاني، حدثنا يعقوبُ بن إبراهيم بن سعد (^٢) حدثنا أبي،\n⦗٥١⦘ عن (^٣) صَالح، كلاهما عن ابن شهابٍ، عن أبي سلمةَ (^٤)، عن جَابر، عن النَّبي ﷺ قال: \"لما كَذَّبني قُرَيشٌ حينَ أُسرِيَ بي إلى بيتِ المقدِسِ قمتُ في الحِجْرِ وأَثْنَيْتُ على ربِّي وسألتُه أن يمثِّلَ في بيتَ المقدس فرُفِع لي فَجَعَلْتُ أَنْعَتُ لهم آياتِهِ\" (^٥).\nوَهذا لفْظُ معمر، وَحديثُ صَالحٍ: \"فجَعَلْتُ أُخْبِرُهم عَن آياتِه (^٦) وأنا أَنْظُرُ إليهِ\".\n_________\n(^١) والحديث في مصنَّفه (٥/ ٣٢٩).\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٣) وقع في (م) تقديم \"عن\" على \"أبي\" ولعله سبق قلم، وصالح هو: ابن كيسان المدني.\n(^٤) ابن عبد الرحمن بن عوف الزهريّ.\n(^٥) أخرجه الإمام أحمد في \"المسند\" (٣/ ٣٧٧) عن يعقوب بن إبراهيم بن سعد عن أبيه عن صالحٍ به، وأخرجه أيضًا عن عبد الرزاق عن معمر بهٍ.\nوأخرجه البيهقي في \"دلائل النبوة\" (٣٥٩ - ٣٦٠) من طريق عباس الدوري عن يعقوب بن إبراهيم بن سعد عن أبيه عن صالح به.\n(^٦) ما بين النجمين سقط من (ط)، ومعنى الآيات: العلامات.","vol":"2","page":50},{"text":"٤١٠ - حَدثنا يونس بن عبد الأعلى، أخبرنا ابن وَهب، أخبرني يونس، عن ابن شهاب، قال أبو سلمة، سمعْتُ جابرَ بن عبد الله يَقولُ […] [¬*]: \"لما كَذَّبَتْني (^١) قُرَيشٌ قمتُ في الحِجْرِ فَجَلَى الله (^٢) لي بيتَ المقدِسِ، فَطْفِقْتُ أُخْبِرهم عن آياتِهِ وأنا أنظُرُ إليهِ\" (^٣).\n_________\n(^١) في (ط) و(ك): \"كذَّبني\".\n(^٢) سقط لفظ الجلالة من (م)، و\"جلى\": روي بتشديد اللام وتخفيفها، ومعناه: كشف وأظهر. شرح مسلم للنووى (٢٣٧).\n(^٣) أخرجه البخاري في صحيحه كتاب مناقب الأنصار -باب حديث الإسراء (الفتح =\n⦗٥٢⦘ = ٧/ ٢٣٦ ح ٤٧١٠) عن أحمد بن صالح عن ابن وهبٍ به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة، وطبعة دار المعرفة (٣٤١)، وقال محقق طبعة دار المعرفة في الحاشية: سقط من هنا: \"سمعتُ النبيَّ ﷺ يقول\"، كما عند البخاري (٤٧١٠) والطبري في تهذيب الآثار (١/ ٤١٣ - ابن عباس) والتفسير (١٤/ ٤٢٢) والطحاوي في شرح المشكل (٤٨٥٢)، وابن حبان في التقاسيم (٢٩٩٧)، [٥٥ - إحسان] وابن منده في التوحيد (٢٤) من طريق ابن وهب به، والحديث ورد عند المصنف (٣٥٢) من حديث عقيل، عن الزهري، عن أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله، أن رسول الله ﷺ قال: «لما كذبتني قريش …»، وكذا ورد قبله برقم (٣٤٠) من حديث معمر بن راشد وصالح بن كيسان عن ابن شهاب، عن أبي سلمة، عن جابر، عن النبي ﷺ: «لما كذبتني قريش …».","vol":"2","page":51},{"text":"٤١١ - حدثَنا محمد بن عبيد الله بن المنادي، حدثنا يونس بن محمد، حدثنا حماد بن سلمة، عن ثابتٍ، عَنْ أنس بن مالك أنَّ رسولَ الله (^١) ﷺ أتاه جبريلُ ﵇ وهو يَلْعَبُ معَ الغِلْمَانِ، فَأَخَذَهُ فَصَرَعَهُ فَشَقَّ عَن قَلْبِهِ (^٢) فاسْتَخْرَجَ القلبَ فاستخرجَ منه عَلَقَةً قال: هذا حَظُّ الشَّيْطَانِ منك، ثم غسلَه في طَسْتٍ من ذَهَبٍ بماءِ زمزم، ثمَّ لأَمَهُ (^٣)، ثمَّ أَعَادَهُ في مكانِه.\nوجاء الغِلمانُ يَسْعَونَ إلى أُمِّهِ -يعني ظِئْرَهُ (^٤) - فقالوا: إنَّ محمدًا قد قُتِل فاستَقْبَلُوهُ وَهو مُنْتَقَع (^٥) اللون.\n⦗٥٣⦘ قال أنس: \"وكنتُ أرى أَثَر المِخْيَطِ في صدره\" (^٦).\n_________\n(^١) في (ط) و(ك): \"نبي الله\".\n(^٢) في (ط): \"بطنه\" وفي الهامش: \"ص: قلبه\" لعله يشير إلى أنها كذلك في نسخةٍ رمز لها (ص).\n(^٣) لأمه على وزن: ضَرَبَه، وفيه لغة أخرى: لاءمه بالمد على وزن آذنه، ومعناه جمعه وضمَّ بعضه إلى بعض. شرح مسلم للنووي (٢١٦).\n(^٤) الظِئْر: هي المرضعة غير ولدها، ويقال لزوج المرضع أيضًا: ظئرٌ، والمراد بها هنا: حليمة بنت أبي ذؤيب السعدية.\nانظر: النهاية لابن الأثير (٣/ ١٥٤)، شرح مسلم للنووي (٢١٧)، الإصابة لابن حجر (٧/ ٥٨٤).\n(^٥) قال النووي: \"هو بالقاف المفتوحة أي: متغير اللون، قال أهل اللغة امتقع لونه فهو ممتقع، وانتقع فهو منتقع، وابتقع -بالباء- فهو مبتقع، فيه ثلاث لغات، والقاف =\n⦗٥٣⦘ = مفتوحة فيهن، قال الجوهري وغيره: والميم أفصحهن، ونقل الجوهري اللغات الثلاث عن الكسائي قال: ومعناه تغير من حزن أو فزع\". وفي القاموس المحيط: \"انتُقِع لونه -مجهولًا- تغيَّر\".\nانظر: شرح مسلم للنووي (٢١٧)، القاموس المحيط للفيروزآبادي (ص: ٩٩٣).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٤٧ ح ٢٦١) عن شيبان بن فرُّوخ عن حماد بن سلمة به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ١٤٩) عن الحسن بن موسى عن حماد بن سلمة به.","vol":"2","page":52},{"text":"٤١٢ - حدثنا الرَّبيع بن سليمان (^١) صاحبُ الشَّافعي، حدثنا ابن وهب، عن سليمان بن بلال (^٢)، حَدَّثني شَرِيك بن عبد الله بن أبي نَمِر (^٣)\n⦗٥٥⦘ قال: سمعت أنس بن مالك يُحدثنا عن ليلة أُسرِيَ برسول الله ﷺ من مسجدِ الكعبةِ، أنَّه جاءه ثلاثةُ نفرٍ قبلَ أن يوحى إليهِ، فلم يُكَلِّمُوهُ حَتى احتملوه فَوضَعوه عندَ بئرِ زمزم، فَتَولاه منهُم جَبريل، فشق جَبريل ﵇ ما بينَ نَحْرِه إلى لَبَّتِهِ (^٤)، حتى فرجَ عن صدرِه وَجَوْفِه، فَغَسَلَهُ مِن ماءِ زَمْزَم حَتى أَنْقَى جَوْفَهُ، ثم أتى بطَسْتٍ من ذَهَبٍ فيه تَوْرٌ (^٥) من ذَهَبٍ مَحْشُوًّا (^٦) إيمانًا وحِكمةً، فحشا بهِ صدرَهُ وَجَوْفَهُ، ثم أطبَقَهُ.\nثم عَرَجَ بهِ إلى السماءِ الدنيا فضربَ بابا مِن أبوابها، فناداه أهلُ\n⦗٥٦⦘ السماء: مَن هذا؟ قال: هذا جبريلُ، -قَالُوا: مَنْ (^٧) معك؟ قال: محمد، قالوا: قد (^٨) بُعِثَ إليهِ؟ قال: نَعَم، قالوا: فَمَرْحَبًا وَأَهْلًا (^٩)، يستبشر به أهلُ السَّماء، لا يَعْلَمُ أهلُ السماء بما يُرِيْدُ الله في الأرضِ حَتى يُعْلِمَهم\".\nوَذكر الحديثَ بطوله (^١٠).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) التيمي مولاهم المدني، وفي (م) تكررت عبارة \"سليمان صاحب الشافعي، أخبرنا ابن وهب\" ولعله سبق قلم.\n(^٣) القرشي -وقيل: الليثي- أبو عبد الله المدني، توفي في حدود سنة (١٤٠ هـ).\nوثقه ابن سعد، وقال ابن معين -مرة، كذا النسائي-: \"ليس به بأس\"، وقال الإمام أحمد: \"صالح الحديث\"، ووثقه العجلي، وأبو داود، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\"، وقال ابن عدي: \"رجل مشهور من أهل المدينة حدَّث عنه مالك، وغير مالك من الثقات، وحديثه إذا روى عنه ثقة فإنه لا بأس بروايته، إلا أن يروي عنه ضعيف\".\nوقال عنه ابن معين، والنسائي -مرة-: \"ليس بالقوي\"، ورماه الساجي بالقدر، وقال ابن الجارود: \"ليس به بأس، وليس بالقوي، وكان يحيى بن سعيد لا يحدِّث =\n⦗٥٤⦘ = عنه\"، وضعَّفه ابن حزم، بل اتهمه بالوضع -كما قال الذهبي- لأجل حديثه في الإسراء هذا، وذكره ابن الجوزي في الضعفاء.\nولعل أكثر من تكلَّم فيه بسبب روايته ألفاظًا منكرة في حديث الإسراء تخالف رواية الثقات.\nقال الذهبي في الميزان: \"تابعي صدوق، وهاه ابن حزم لأجل حديثه في الإسراء\"، وقال في تاريخ الإسلام: \"وذكره ابن حزم فوهاه واتهمه بالوضع، وهذا جهلٌ من ابن حزم فإن هذا الشيخ ممن اتفق البخاري ومسلم على الاحتجاج به، نعم غيره أوثق منه وأثبت، وهو راوي حديث المعراج وانفرد فيه بألفاظ غريبة\". وذكره في المتكلم فيهم بما لا يوجب الرد وقال: \"صدوق\"، وكذا قال في المغني في الضعفاء.\nوقال الحافظ ابن حجر في هدي الساري: \"في روايته لحديث الإسراء مواضع شاذة\"، وقال في التقريب: \"صدوق، يخطئ\". وهو كذلك، فيتجنَّب خطؤه وما خالف فيه الثقات، وسيأتي الكلام على روايته لحديث الإسراء وأقوال العلماء فيها في نهاية الحديث إن شاء الله تعالى.\nانظر: تاريخ الدوري (٢٥١)، تاريخ الدارمي (ص: ١٣٣)، العلل للإمام أحمد -رواية الميموني (ص: ١٦٥)، الثقات للعجلي (١/ ٤٥٣)، الضعفاء والمتروكين للنسائي (ص: ١٣٣)، الثقات لابن حبان (٤/ ٣٦٠)، الكامل لابن عدي (٤/ ١٣٢١)، المحلى لابن حزم (١/ ١٤٢)، الضعفاء والمتروكين لابن الجوزي (٤٠)، تهذيب الكمال للمزي (١٤٧٧)، سير أعلام النبلاء (٦/ ١٥٩) وتاريخ الإسلام (حوادث سنة ١٤١ - ١٦٠ /ص: ١٧٣)، والميزان (٢٧٠)، والرواة المتكلم فيهم بما لا يوجب الرد (ص: ١١٦)، والمغني كلها للذهبي (١/ ٢٩٧)، هدي الساري (ص: ٤٣٠)، وتهذيب التهذيب (٤/ ٣٠٧)، والتقريب لابن حجر (٢٧٨٨).\n(^٤) بفتح اللام وتشديد الموحدة، وهي: موضع القلادة من الصدر. قاله الحافظ ابن حجر في فتح الباري (١٣/ ٤٨٩).\n(^٥) قال الحافظ ابن حجر: \"التَّوْر -بفتح المثناة- شبه الطَّست، وقيل: هو الطَّسْت، ووقع في حديث شَرِيك عن أنس في المعراج \"فأتي بطست من ذهبٍ فيه تور من ذهب\" وظاهره المغايرة بينهما، وكأن الطست أكبر من التور\". فتح الباري (١/ ٣٦٣).\nوقال في موضعٍ آخر: \"وهذا يقتضي أنه غير الطست، وأنه كان داخل الطست، فقد تقدم أنهم غسلوه بماء زمزم، فإن كانت هذه الزيادة محفوظة احتمل أن يكون أحدهما فيه ماء زمزم، والآخر هو المحشو بالإيمان، واحتمل أن يكون التور ظرف الماء وغيره، والطست لما يصب فيه عند الغسل صيانة له عن التبدد في الأرض، وجريًا على العادة في الطست وما يوضع فيه الماء\". من الفتح (١٣/ ٤٨٩) بتصرف.\n(^٦) كذا وقع بالنصب وأعرب بأنه حالٌ من الضمير الجار والمجرور، والتقدير: بطست كائن من ذهب فنقل الضمير من اسم الفاعل إلى الجار والمجرور، وأما قوله: \"إيمانًا\" فمنصوبٌ على التمييز، وقوله: \"حكمة\" معطوفٌ عليه. من الفتح لابن حجر (١٣/ ٤٨٩) بتصرف.\n(^٧) في (ط) و(ك): \"ومن\".\n(^٨) كلمة \"قد\" ليست في (ط).\n(^٩) في (ط): \"مرحبًا وأهلًا وسهلًا\".\n(^١٠) قوله: \"بطوله\" ليست في (ط) و(ك)، وستأتي روايته مطولة عند المصنف رحمه الله تعالى برقم (٤٢٦) من هذا الطريق.\nوالحديث أخرجه البخاري في صحيحه -كتاب المناقب- باب كان النبي ﷺ تنام عينه ولا ينام قلبه (الفتح ٦/ ٦٧٠ ح ٣٥٧٠) من طريق عبد الحميد بن أبي أويس عن سليمان بن بلال عن شريك بطرف منه، وأخرجه في كتاب التوحيد -باب ما جاء في قوله ﷿: ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا (١٦٤)﴾ (الفتح ١٣/ ٤٨٦ ح ٧٥١٧) عن عبد العزيز بن عبد الله عن سليمان بن بلال عن شريكٍ به مطولًا.\nوأخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٤٨ ح ٢٦٢) عن هارون الأيلي عن ابن وهبٍ عن سليمان بن بلالٍ به، ولم يذكر من الحديث إلا طرفًا وقال: \"وساق الحديث بقصَّته نحو حديث ثابت البناني، وقدَّم فيه شيئًا وأخر وزاد ونقص\".\nوأخرجه ابن خزيمة في \"التوحيد\" (١/ ٥٢١) عن الربيع بن سليمان المرادي -شيخ المصنِّف- عن ابن وهبٍ به. =\n⦗٥٧⦘ = تنبيه:\nتكلَّم بعض العلماء -ومنهم الخطابي، وابن حزم، والبيهقي، وعبد الحق الإشبيلي، والقاضي عياض، والنووي، وابن القيم- على رواية شَرِيكٍ هذه لإتيانه فيها بألفاظ غريبة لم يتابعه عليها غيره من الثقات الذين رووا الحديث:\nقال النووي: \"جاء في رواية شَريك في الحديث في الكتاب أوهامٌ أنكرها عليه العلماء، وقد نبَّه مسلمٌ على ذلك بقوله: فقدَّم وأخَّر، وزاد ونقص … \".\nوقال ابن القيم: \"غلَّط الحفاظُ شَريكًا في ألفاظٍ من حديث الإسراء، ومسلم أورد المسند منه، ثم قال: \"فقدَّم وأخَّر، وزاد ونقص\"، ولم يسرد الحديث فأجاد ﵀\".\nوقال ابن حجر في الهدي: \"خالف فيه شَريكٌ أصحاب أنس في إسناده ومتنه، أما الإسناد فإن قتادة يجعله عن أنس عن مالك بن صعصعة، والزهري يجعله عن انس عن أبي ذر، وثابت يجعله عن أنس من غير واسطة، لكن سياق ثابتٍ لا مخالفة بينه وبين سياق قتادة والزهري، وسياق شَريك يخالفهم في التقديم والتأخير والزيادة المنكرة\".\nوقد جمع ابن حجر المواضع التي خالف فيها شَريك غيره من الرواة، وهي أكثر من عشرة مواضع وقال: \"والأولى التزام ورود المواضع التي خالف فيها غيره، والجواب عنها إما بدفع تفرده، وإما بتأويله على وفاق الجماعة\"، وقد قال الحافظ ذلك في سياق مناقشته لأقوال الذين ردوا حديث شريك كابن حزم وغيره.\nثم ذكر هذه المواضع وأجاب عن بعضها، وأحال في الجواب عن البعض الآخر إلى أمكنها، وفيما يلي سرد تلك المواضع التي ذكرها ملخَّصٌ من كلامه رحمه الله تعالى:\nالأول: أمكنة الأنبياء عليهم الصلاة والسلام في السماوات.\nالثاني: كون المعراج قبل البعثة.\nالثالث: كونه منامًا. =\n⦗٥٨⦘ = الرابع: مخالفته في محل سدرة المنتهى، وأنها فوق السماء السابعة بما لا يعلمه إلا الله.\nالخامس: مخالفته في النهرين، وبها النيل والفرات، وأن عنصرهما في السماء الدنيا، والمشهور في غير روايته أنهما في السماء السابعة، وأنهما من تحت سدرة المنتهى.\nالسادس: شق الصدر عند الإسراء، وقد وافقته رواية غيره.\nالسابع: ذكر نهر الكوثر في السماء الدنيا، والمشهور في الحديث أنه في الجنة.\nالثامن: نسبة الدنو والتدلي إلى الله ﷿، والمشهور في الحديث أنه جبريل، وهذه اللفظة ستأتي في ح (٤٢٦)، وقد انتقد هذه اللفظة أيضًا البيهقي في \"الأسماء والصفات\".\nالتاسع: تصريحه بأن امتناعه ﵁ من الرجوع إلى سؤال ربه التخفيف كان عند الخامسة، ومقتضى رواية ثابت عن أنس أنه كان بعد التاسعة.\nالعاشر: قوله: \"فعلا به -إلى- الجبار، فقال: وهو مكانه\".\nالحادي عشر: رجوعه بعد الخمس، والمشهور في الأحاديث أن موسى ﵊ أمره بالرجوع بعد أن انتهى التخفيف إلى الخمس، فامتنع.\nالثاني عشر: زيادة ذكر التور في الطست.\nثم قال: \"فهذه أكثر من عشرة مواضع في هذا الحديث لم أرها مجموعة في كلام أحدٍ ممن تقدم، وقد بيَّنت في كل واحد إشكال من استشكله، والجواب عنه إن أمكن وبالله التوفيق، وقد جزم ابن القيم في الهدي بأن في رواية شَريك عشرة أوهام، لكن عدَّ مخالفته لمحال الأنبياء أربعة منها، وأنا جعلتها واحدة، فعلى طريقته تزيد العدة ثلاثة، وبالله التوفيق\".\nانظر: الأسماء والصفات للبيهقي (٣٥٥ - ٣٥٩) شرح مسلم للنووي (٢٠٩)، زاد المعاد لابن القيم (٣/ ٤٢)، هدي الساري (ص: ٤٠٢)، وفتح البارى لابن حجر (١٣/ ٤٨٨ - ٤٩٦).","vol":"2","page":53},{"text":"٤١٣ - حدثَنا أبو أُميَّةَ، حدثنا أحمد بن إسحاق الحضرمي (^١)، حدثنا حماد بن سلمة، عن ثابتٍ، عن أنس بن مالك أنَّ رسولَ الله ﷺ قال: \"أُتيْتُ بالبُرَاقِ وهو دَابَّةٌ أبيضُ فوقَ الحمارِ ودُونَ البَغْلِ، يضعُ حَافرَهُ عندَ مُنْتهى طَرْفِهِ، فَرَكِبْتُهُ حتى أَتَيْتُ بيتَ المقدِسِ، فَرَبَطْتُ الدَّابَّةَ بالحَلْقةِ التي يَرْبُطُ بها الأنبياء، فَدَخَلْتُ فَصَلَّيتُ فيه كعَتَيْنِ، فأتاني جبريل بإناءٍ من لبنٍ وإناءٍ من خَمْرٍ، فاخترتُ اللبنَ فقال لي جبريل: اخترتَ الفطرةَ.\nفعرج بنا إلى السماءِ الدُّنيا، فاستفتح جبريل فقيل له: مَن أنت؟ فقال: أنا جبريل، قيل: وَمن معك؟ قال: محمدٌ، قيل: وقد بُعِثَ إليهِ؟ قال: قد بُعِثَ إليهِ، فَفُتِحَ لنا فإذا أنا بآدم، قال: فَرَحَّبَ وَدعا لي بخيرٍ.\nثم عرج إلى السماءِ الثَّانيةِ فاستفتح جبريل، فقيلَ: مَن أنتَ؟ قال: جبريلُ قيلَ: وَمَن معك؟ قال: محمدٌ، قيل: وقد بُعِثَ إليه؟ قال: وقد بُعِثَ إليهِ، فَفُتِحَ لنا (^٢) فإذا أنا بابني الخالة يحيى وعيسى، فرحَّبَا وَدَعَوَا لي بخيرٍ.\nثم عُرِجَ بنا إلى السماءِ الثالثةِ فاسْتَفْتَحَ جبريلُ، قيلَ (^٣): مَن أنت؟ قال: أنا جبريلُ، قيلَ: وَمَن معك؛ قال: محمدٌ، قيل: وقد بُعِثَ إليهِ؟\n⦗٦٠⦘ قال: قَد بُعِثَ إليهِ، فَفُتِحَ لنا فإذا أنا بيوسف وإذا هو قد أُعْطِيَ شَطْرَ الحُسْنِ، فرحَّبَ وَدَعا لي بخيرٍ.\nثم عُرِجَ بنا إلى السماءِ الرَّابعةِ، فاستفتح جبريلُ فقيلَ (^٤): مَن أنتَ؟ قال: أنا جبريلُ، قيلَ: وَمَن معك؟ قال: محمدٌ، قيل: وقد بُعِثَ إليهِ؛ قال: قد بُعِثَ إليهِ، فَفُتِحَ لنا فإذا أنا بإدريس، فرحَّبَ ودعا في بخيرٍ، قَال: وَقَرأ رسولُ الله ﷺ هذه الآيةَ: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ (^٥).\nثم عُرِجَ بنا إلى السماءِ الخامسةِ، فاستفتح جبريلُ، قيلَ: مَن أنتَ؟ قال: جبريلُ، قيلَ: وَمَن معك؛ قال: محمدٌ، قيل: وقد بُعِثَ إليهِ؟ قال: قد بُعِثَ إليهِ، فَفُتِحَ لنا فإذا أنا بهارونَ، فرحَّبَ بي وَدعا لي بخيرٍ.\nثم عرج بي إلى السماءِ السّادسةِ، فاستفْتَحَ جبريلُ، قيلَ: مَن أنتَ؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمد، قيل: وَقَد بُعِثَ إليهِ؟ قال: قد بُعِثَ إليهِ، فَفُتِحَ لنا فإذا أنا بموسى، فرحَّبَ (^٦) وَدعا لي بخيرٍ.\nثم عُرِجَ بنا إلى السماءِ السابعةِ، فاستفتح جبريلُ، قيلَ: مَن أنتَ؟ قال: جبريلُ، قيلَ: وَمَن معك؟ قال: محمدٌ، قيل: وقد بُعِثَ إليهِ؟ قال:\n⦗٦١⦘ قد بُعِثَ إليهِ، فَفُتحَ لنا فإذا أنا بإبراهيم، وَإذا هو مُسْتَنِدٌ إلى البيتِ المعمورِ، وَإذا هُو يَدخُلُهُ كلَّ يومٍ سبعونَ ألفَ مَلَكٍ ثم لا يَعُودُونَ إليهِ، ودعا لي بخيرٍ (^٧).\nثم انْتَهَيْتُ إلى السِّدرةِ المنتَهَى، وإذا ثَمَرُها كالقِلال، وإذا ورقُها كآذانِ الفِيَلَةِ، فلما غَشِيَها مِن أمرِ الله ما غشِيَ تَغيَّرتْ حتى ما يستطيعَ أحدٌ مِن خَلْقِ الله أن يَنْعَتَها مِن حُسْنِها، فأوحى إليَّ ما أوحَى، وَفرض عليَّ في كلِّ يومِ وَليلةٍ خمسين صلاةً، فنزلتُ حتى انتهيْتُ إلى موسى، قال: ما فَرَض عَليك ربُّك؟ قلتُ: خمسين صلاةً في كلِّ يومِ وَليلةٍ، قال: ارجع إلى ربِّك فَسَلْهُ التَّخْفِيفَ لأُمَّتِك فإنَّ أُمَّتَكَ لا يُطيقون ذلك، فإنِّي قد بلوتُ بني إسرائيل وَجَرَّبْتُهم (^٨)، قال: فرجعتُ إلى ربِّي فقلتُ: يا ربِّ خَفِّف عن أُمَّتي حُطَّ عَنِّي خمسًا (^٩)، فَنَزَلْتُ حتى انْتَهَيْتُ إلى موسى، فقال: ما صَنَعْتَ؟ قلتُ: حَطَّ عنِّي خمسًا. قال: ارْجِعْ إلى رَبِّك فَسَلْهُ التَّخْفِيفَ، فلم أزل بين ربِّي وَبَين موسى حتى جعل خمسَ صلواتٍ لكلِّ (^١٠) صلاةٍ عشرٌ (^١١) فتلك خَمْسُونَ، وَمَنْ هَمَّ\n⦗٦٢⦘ بِحَسَنَةٍ فلم يَعْمَلْهَا كُتِبَتْ حسنةً واحدةً، فإن عَمِلها كُتِبَتْ عَشْرًا، وَمَن هَمَّ بِسَيّئةٍ فلم يعملها لم تُكْتَب شيئًا، فإن عَمِلَها كُتِبَتْ سَيّئةً وَاحِدَةً، فَنزلتُ حتى انتهيْتُ إلى موسى فقال: ما صنعْتَ؟ فَأَخْبَرْتُهُ فقال: ارْجِعْ إلى ربّك فَسَلْهُ التَّخْفِيْفَ، فَقُلْتُ: قد رَجَعْتُ إلى ربِّي حتى اسْتَحْيَيْتُ\" (^١٢).\n_________\n(^١) هو: أحمد بن إسحاق بن زيد بن عبد الله الحضرمي مولاهم، أبو إسحاق البصري.\n(^٢) في (ك): \"لي\"، وفي (ط) ضربٌ بالقلم على كلمة \"لنا\".\n(^٣) في (ط) و(ك): \"فقيل\".\n(^٤) في (ط) و(ك): \"قيل\".\n(^٥) سورة مريم- الآية (٥٧).\n(^٦) في (م): \"فرحَّب بي\".\n(^٧) في (ط) زيادة: \"فرحب\" قبل قوله: \"ودعا لي\" ولكنها مخرَّجة إلى الهامش.\n(^٨) في (ط): \"وخبرتهم\".\n(^٩) في (ط) و(ك): \"فحط عني خمسة\".\n(^١٠) في (م): \"بكلِّ\".\n(^١١) في (ط) و(ك): \"عشرة\".\n(^١٢) أخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٤٥ ح ٢٥٩) عن شيبان بن فروخ عن حماد بن سلمة به.\nوأخرجه الإمام أحمد في \"المسند\" (٣/ ١٤٨) عن الحسن بن موسى عن حماد بن سلمة به.","vol":"2","page":59},{"text":"٤١٤ - حدثَنا بكار بن قتيبة البَكْرَاوي (^١)، حدثنا أبو أحمدَ الزُّبَيري (^٢)، ح\n⦗٦٣⦘ وحَدثنا عمار بن رجاء (^٣)، حدثنا يحيى بن آدم (^٤) قالا: حدثنا مالك بن مِغْوَل، عن الزُّبَير بن عَدي (^٥)، عن طلحة بن مُصَرِّف (^٦)، عن مُرَّة (^٧)، عن عبد الله بن مُسعود قال: \"لما أُسْرِيَ برسولِ الله ﷺ انتهي به إلى سِدرةِ المنتَهَى وهي في السَّماءِ السادسةِ (^٨)، وإليها ينتَهى بما هبط مِن فوقها حتى يُقْبَضَ منها، وإليها ينتهى بما عرجَ مِن تحتِها حتى يُقْبَض منها [قال:] (^٩)\n⦗٦٤⦘ ﴿إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (١٦)﴾ (^١٠) قال: فَرَاشٌ (^١١) مِن ذَهَبٍ، فأُعطِيَ رسول الله ﷺ ثلاثًا (^١٢): أُعْطِيَ الصَّلَواتِ الخَمْسَ، وَأُعْطِيَ خَواتيمَ سورةِ البقرةِ، وَيُغْفَرُ لمَن (^١٣) مات مِن أمَّتي لا يُشْرِك باللهِ شيئًا المُقْحِمَاتُ (^١٤) \" (^١٥).\n_________\n(^١) البَكْرَاوي: بفتح الباء الموحدة، وسكون الكاف، بعدها راء، نسبة إلى أبي بكرة الثقفي نفيع بن الحارث، وبكار بن قتيبة هذا من ولده، ويكنى أبو بكرة البصري، الفقيه الحنفي، قاضي مصر.\nذكره ابن حبان في الثقات، وروى عنه الأئمة الثقات كابن خزيمة، والطحاوي، وابن أبي حاتم وغيرهم، ولم أجد من تكلَّم فيه بجرحٍ أو تعديل مع شهرته وله أخبارٌ في العدل والورع والعبادة.\nانظر: الأنساب للسمعاني (٢٧٣)، وفيات الأعيان لابن خلكان (١/ ٢٧٩)، تاريخ الإسلام (حوادث سنة ٢٦١ - ٢٨٠ /ص: ٧٠)، والعبر للذهبي (١/ ٣٨٩)، رفع الإصر لابن حجر (١/ ١٤٠).\n(^٢) محمد بن عبد الله بن الزبير بن عمر بن درهم الأسدي مولاهم الكوفِي، ووقع في (م): =\n⦗٦٣⦘ = \"أبو محمد الزهري\" وهو خطأ.\n(^٣) التغلبي، أبو ياسر الأستراباذي.\n(^٤) ابن سليمان القرشي الأموي مولاهم، أبو زكريا الكوفي.\n(^٥) الهَمْدَاني اليامي، أبو عبد الله الكوفي، قاضي الرَّيِّ.\n(^٦) ابن عمرو بن كعب اليامي الكوفي.\n(^٧) ابن شراحيل الهَمْدَاني البَكِيلي، أبو إسماعيل الكوفي، يعرف بمُرَّة الطيَب، ومُرُّة الخير لعبادته.\n(^٨) كذا في هذه الرواية، وفي الأحاديث الماضية أن سدرة المنتهى في السماء السابعة، ونقل النووي عن القاضي عياض أن كونها في السابعة هو الأصح، وقول الأكثرين، وهو الذي يقتضيه المعنى، وتسميتها بالمنتهى، ثم قال النووي: \"ويمكن أن يجمع بينهما فيكون أصلها في السادسة، ومعظمها في السابعة، فقد عُلِم أنها في نهاية من العِظَم\".\nوبنحو هذا جمع الحافظ ابن حجر بين الروايتين.\nانظر: شرح مسلم للنووي (٣/ ٢)، فتح الباري (٧/ ٢٥٣).\n(^٩) ما بين المعقوفتين من (ط) و(ك).\n(^١٠) سورة النجم- الآية (١٦).\n(^١١) في (ط) و(ك): \"فرأيت فراشًا\".\n(^١٢) في (ط) و(ك): \"قلت\" بدل \"ثلاثًا\".\n(^١٣) في (ك): \"لما\" وهو خطأ.\n(^١٤) قال النووي: \"بضم الميم وإسكان القاف كسر الحاء، ومعناه: الذنوب العظام الكبائر التي تهلك أصحابها وتوردهم النار وتقحمهم إياه، والتقحم: الوقوع في المهالك\".\nشرح صحيح مسلم (٣/ ٣).\n(^١٥) أخرجه مسلم في كتاب الإيمان -باب في ذكر سدرة المنتهى (١/ ١٥٧ ح ٢٧٩) من طريق أبي أسامة القرشي، وعبد الله بن نمير كلاهما عن مالك بن مِغْوَلٍ به.\nوأخرجه النسائي في سننه -كتاب الصلاة- باب فرض الصلاة … (١/ ٢١٧) عن أحمد بن سليمان عن يحيى بن آدم عن مالك بن مِغْوَل به.\nوأخرجه الترمذي في سننه -كتاب تفسير القرآن- بابٌ ومن سورة النجم (٥/ ٣٩٣ ح ٣٢٧٦) من طريق سفيان بن عيينة عن مالك بن مِغْوَلٍ عن طلحة بن مُصَرِّف به، ولم يذكر فيه الزبير بن عدي، وقال: \"حديث حسن صحيح\".\nفائدة الاستخراج:\n١ - نسب المصنِّف: طلحة بن مصرف، وعبد الله بن مسعود وهما عند مسلم مهملان. =\n⦗٦٥⦘ = ٢ - نصَّ المصنِّف على زيادة زادها أحد الرواة في الحديث -كما في الطريق الآتية- وهذه الزيادة ليست عند مسلم.","vol":"2","page":62},{"text":"٤١٥ - حدثنا أبو أمية، حدثنا سَهل بن عامر البَجَلي (^١)، حدثنا مالك بن مِغْوَل بإسناده نحوَه (^٢).\nهذا لفظ يحيى بن آدم، وزاد فيهِ أبو أحمد الزُّبَيري (^٣): \"إليها ينتهي ما يعرج (^٤) من الأرواحِ ويقبضُ بها\"، وَقال: أُعْطِيَ رسولُ الله ﷺ عندها ثلاثًا لم يُعْطَهُنَّ نَبيٌّ قَبْلَهُ: فُرِضَتْ عَلَيهِ خَمْس صَلَوَاتٍ، وَجُعِلَتْ بخمسين صلاةً\".\n_________\n(^١) قال البخاري عنه: \"فيه نظر\"، وقال أبو حاتم: \"ضعيف الحديث، روى أحاديث بواطيل أدركته بالكوفة وكان يفتعل الحديث\".\nوذكره ابن حبان في الثقات، وقال ابن عدي: \"له أحاديث عن مالك بن مِغْوَل خاصة، وعن غيره ليست بالكثيرة، وأرجو أنه لا يستحق ولا يستوجب تصريح كذبه\".\nوذكره الذهبي في الميزان والمغني وقال: \"كذَّبه أبو حاتم\"، وقد سبق نقل كلام أبي حاتم ولعله أخذه من قوله: \"كان يفتعل الحديث\". فهو ضعيف، وقد تابعه ثقتان عند المصنِّف كما سبق في الإسناد الماضي، وتابعه غيرهما كما سيأتي في التخريج.\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٢٠٢)، الثقات لابن حبان (٨/ ٢٩٠)، الكامل لابن عدي (٣/ ١٢٧٩)، ميزان الاعتدال (٢٣٩)، والمغني في الضعفاء للذهبي (١/ ٢٨٧)، لسان الميزان لابن حجر (٣/ ١١٩).\n(^٢) سبق تخريجه في الذي قبله.\n(^٣) نسبته: \"الزبيري \"ليست في (ط) و(ك).\n(^٤) في (ط) و(ك): \"بما عَرج\".","vol":"2","page":65},{"text":"٤١٦ - حَدثنا إسحاق بن إبراهيم الصنعاني، حدثنا عبد الرزاق (^١)، أخبرنا مَعمر، عن الزهريّ قالَ: وأخبرني سعيد بن المسيَّب، عَن أبي هُرَيرةَ قال: قال النَّبيُّ ﷺ: \"حين أُسرِيَ بي لَقِيْتُ موسى -قال: فَنَعَتَهُ (^٢) - فإذا رجلٌ -حَسِبْتُهُ قال: - مضطربٌ، رَجِلُ الرَّأس، كأنَّه مِن رِجَالِ شَنُوءَة (^٣).\nقال: وَلقيتُ عيسى -فَنَعَتَهُ النبيُّ ﷺ فقال-: رَبْعَةٌ أَحْمَر كأنه خَرَجَ مِنْ دِيْمَاسَ (^٤).\n⦗٦٧⦘ قال: وَرَأيتُ إبراهِيمَ وأنا أَشْبَهُ وَلَدِهِ بهِ، قال: وَأُتيتُ بإنائَينِ في أحدِهما لبنٌ وَفى الآخر خَمرٌ فَقيلَ في: خُذْ أَيَّهُما شئتَ، فأخذْتُ اللبنَ فشرِبْتُهُ فقيل لي: هُدِيتَ للفِطرةَ -أَو أصبْتَ الفِطرةَ- أما إنكَ لَوْ أخذْتَ الخمرَ غَوَتْ أُمَّتُكَ (^٥).\nوالدِّيْمَاسُ حَمَّامٌ.\n_________\n(^١) الصنعاني، والحديث في مصنَّفه (٥/ ٣٢٩).\n(^٢) في (م): \"فتبعته\" بدل \"فنعته\" ولعلها من سهو الناسخ.\n(^٣) قوله: \"مضطربٌ\" قيل هو: الطويل غير الشديد، وقيل: الخفيف اللحم.\nورَجِل الرأس أي: دهين الشعر، مسترسله، وقال ابن السِّكَيت: \"شعر رَجِلٌ أي: غير جعد\".\nوأما شَنُوْءَة -بفتح المعجمة وضم النون وسكون الواو بعدها همزة ثم هاء التأنيث- حيٌ من اليمن ينسبون إلى شنوءة وهو: عبد الله بن كعب من الأزد، ورجال الأزد معروفون بالطول. انظر: شرح النووى على مسلم (٢٣١)، فتح الباري لابن حجر (٦/ ٤٩٤).\n(^٤) الرَّبْعَة: بفتح الراء وسكون الموحدة -ويجوز فتحها- وهو المربوع، والمراد أنه ليس بالطويل جدًّا ولا قصير جدًّا بل وسط.\nأما الدِيْماس -بكسر الدال وإسكان الياء والسين في آخره مهملة- فسَّره في نهاية الحديث بأنَّه الحمَّام، وذكر الحافظ ابن حجر بأن هذا من تفسير عبد الرزاق -ولم أجد هذا التفسير في مصنَّفه- ثم قال الحافظ: \"والدِّيماس في اللغة السِّرْب، ويطلق أيضًا على الكِنُّ، والحمام من جملة الكنِّ والمراد من ذلك وصفه بصفاء اللون ونضارة الجسم كثرة ماء الوجه حتى كأنه كان في موضع كِنٍّ فخرج منه وهو عرقان\". =\n⦗٦٧⦘ = انظر: شرح صحيح مسلم للنووي (٢٣٢)، فتح الباري لابن حجر (٦/ ٥٥٨).\n(^٥) أخرجه البخارى في صحيحه -كتاب أحاديث الأنبياء -باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩) …﴾ (الفتح ٦/ ٤٩٣ ح ٣٣٩٤) من طريق هشام بن يوسف عن معمرٍ به.\nوأخرجه أيضًا في موضعٍ آخر من نفس الكتاب -باب قول الله ﷿: ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾ (الفتح ٦/ ٥٤٩ ح ٣٤٣٧) من الطريق السابقة وقرنه بطريق محمود بن غيلان عن عبد الرزاق عن معمرٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٥٤ ح ٢٧٢) عن محمد بن رافع وعبد بن حميد كلاهما عن عبد الرزاق عن معمرٍ به.","vol":"2","page":66},{"text":"٤١٧ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وَهْب، قال: أخبَرني الليثُ (^١)، أن أبا الزُّبيرِ (^٢) حَدَّثه عَنْ جابر بن عبد الله أنَّ\n⦗٦٨⦘ رسولَ الله ﷺ قال: \"عُرِض عليَّ الأنبياء فإذا مُوسى ضَرْبٌ (^٣) مِنَ الرِّجالِ كأنَّه مِن رِجَالِ شَنُوْءَةَ، وَرَأَيتُ عيسى بن مريمَ فإذا أقرب مَن رأيتُ بهِ شَبَهًا عُرْوَة (^٤)، ورأيتُ إبراهيمَ فإذا أقرَبُ مَن رأيتُ بهِ شبهًا صَاحِبكم -يعني نفسَه-، ورأيتُ جبريل فإذا أقربُ مَن رأيتُ بهِ شبهًا دِحْيَة بن خليفةَ\" (^٥).\n_________\n(^١) ابن سعدٍ الفهمي، أبو عبد الرحمن المصري.\n(^٢) محمد بن مسلم بن تدرس المكي، وهذا الحديث من رواية الليث عنه، فهو مما سمعه من جابر، كما سبق بيانه في: ح (٢٢).\n(^٣) قال القاضي عياض: \"هو الرجل بين الرجلين في كثرة اللحم وقِلَّته\"، وقال ابن الأثير: \"هو الخفيف اللحم الممشوق المُسْتَدِق\".\nانظر: النهاية لابن الأثير (٣/ ٧٨)، شرح مسلم للنووي (٢٣١).\n(^٤) زاد في هامش (ط): \"ابن مسعود\" من النسخة التي يرمز لها بـ: ص.\n(^٥) يأتي تخريجه في الذي بعده.","vol":"2","page":67},{"text":"٤١٨ - حَدثنا الربيعُ بن سليمان (^١)، حدثنا ابن وهب، ح\nوحَدثنا أبو يحيى بن أبي مَسَرَّة (^٢)، حدثنا المُقْرِئ (^٣) قالا: حدثنا الليثُ بن سعد أنَّ أبا الزُّبَيرِ (^٤) أخبرَه عَن جابر بن عبد الله أَنَّ رسولَ الله ﷺ قال: \"عُرِض عَليَّ الأنبياءُ، فإذا موسى ضَرْبٌ مِنَ الرِّجالِ كأنَّه مِن رِجَالِ شَنُوْءَةَ، وَرَأيتُ عيسى بن مريم فإذا أقربُ مَنْ رأيتُ بهِ شَبَهًا عروة بن\n⦗٦٩⦘ مسعود، وَرَأيت إبراهيم فإذا [أنا] (^٥) أقرب مَن رأيتُ بهِ شَبَهًا صاحبُكُم -يَعْني نَفسَه-، ورأيتُ جبريل فإذا (^٦) أقرب مَن رأيتُ بهِ شَبَهًا دِحيَةُ\" (^٧).\n_________\n(^١) أبن عبد الجبار المرادي مولاهم المصري.\n(^٢) عبد الله بن أحمد بن زكريا بن أبي مسرة المكي، أبو يحيى، وكنيته لم ترد في (ط) و(ك)، ووقع في (ط): \"ابن أبي سبرة\" وهو خطأ.\n(^٣) عبد الله بن يزيد القرشيّ مولاهم، أبو عبد الرحمن المقرئ المكي.\n(^٤) وقع في (م): \"أخبرنا الزبير\" بدل \"أبا الزبير\" وهو خطأ.\n(^٥) ما بين المعقوفتين من (ط) و(ك).\n(^٦) ما بين النجمين سقط من (م).\n(^٧) أخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٥٣ ح ٢٧١) عن قتيبة بن سعيد ومحمد بن رمح كلاهما عن الليث به.\nوأخرجه ابن منده في \"الإيمان\" (٧٤٠) من طريق يونس بن عبد الأعلى -شيخ المصنِّف في الإسناد السابق- عن ابن وهب به.","vol":"2","page":68},{"text":"٤١٩ - حدثنا يزيد بن سنان البصري، حدثنا أبو داودَ الطيالسي (^١)، ح\nوَحدثنا أبو أميَّةَ، وأبو الحسن الميموني (^٢) قالا: حدثنا سُرَيج بن النعمان الجوهري (^٣) قالا: حدثنا عبد العزيز بن عبد الله بن أبي سلمة الماجِشُون، عن عبد الله بن الفَضل (^٤)، عَنْ أبي سلمة بن عبد الرحمن، عن أبي هُريرة قال: قال رسول الله ﷺ: \"لقد رَأَيْتُني وَأَنا في\n⦗٧٠⦘ الحِجْرِ وقُرَيشٌ تسألني عن مسرايَ، فسألوني عن أشياء من بيتِ المقدِسِ لم أُثْبِتْهَا فَكَرَبْتُ كَرْبًا ما كَرِبْتُ مثلَه، فرفَعَهُ الله لي أنظُرُ إليهِ، فما يسألوني عَن شيءٍ إلا أَنْبَأتُهُمْ كتابهِ، وَقدْ رَأَيْتُنِي في جَماعةٍ مِنَ الأَنْبِياءِ فإذا موسى قائمٌ يُصلي فإذا رجلٌ ضَرْبٌ جَعْدٌ (^٥) كأنَّهُ مِن رِجْالِ شَنُوْءَةَ، وَرأيتُ عيسى قائمًا يصلِّي، أقرَبُ الناسِ بهِ شَبَهًا عروة بن مَسْعُود الثَّقَفِيُّ، وإذا إبراهيم قائمٌ يصلِّي أَشبَهُ الناسِ بهِ صَاحِبُكُم -يعني نفسَهُ-، فحانَتِ الصلاةُ فَأَمَمْتُهُمْ (^٦) فلما أن (^٧) فرغتُ مِنَ الصَّلاةِ قَالَ لِي قَائلٌ: يا محمدُ هذا مالكٌ خازن النارِ فَسَلِّمْ عليهِ، فالتفتُّ إليهِ فَبَدَأَنِي بالسَّلامِ\" (^٨).\n_________\n(^١) سليمان بن داود بن الجارود، والحديث لم أجده في مسنده.\n(^٢) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران الرِّقِّي.\n(^٣) اللؤلؤي البغدادي، أبو الحسن، أو أبو الحسين.\n(^٤) ابن العباس بن ربيعة بن الحارث بن عبد المطلب بن هاشم القرشي الهاشمي المدني.\n(^٥) نقل النووي عن صاحب التحرير في أن المراد بالجعد في صفة موسى ﵇ معنيان الأول: اكتناز الجسم، والثاني: جعودة الشعر، وصحَّح الأول لأنه ورد في حديث أبي هريرة -كما سبق في ح (٤١٦) - في صفة موسى أنه كان رَجِلَ الرأس.\nوعقَّب النووي بأن المعنيين فيه جائزان، وتكون جعودة الشعر على المعنى الثاني ليست جعودة القطط؛ بل معناها أنه بين القطط والسبط، والله أعلم. شرح صحيح مسلم (٢٢٧).\n(^٦) في (ص) و(ك): \"وأممتهم\".\n(^٧) الحرف الناسخ \"أن\" ليست في (ط) و(ك).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب ذكر المسيح ابن مريم، والمسيح الدجال (١/ ١٥٦ ح ٢٧٨) من طريق حُجين بن المثنى عن عبد العزيز بن أبي سلمة الماجِشون به. =\n⦗٧١⦘ = وأخرجه ابن منده في \"الإيمان\" (٧٤٦) من طريق إسحاق بن شاذان عن أبي داود الطيالسي عن عبد العزيز الماجِشون به. وأخرجه أيضًا (٧٤٧) من طريق محمد بن عوف عن أحمد بن خالد الوهبي عن عبد العزيز الماجِشون به.","vol":"2","page":69},{"text":"٤٢٠ - حدثنا عمران بن بكَّار (^١)، حدثنا أحمد بن خالد الوَهْبي، حدثنا عبد العزيز بن أبي سلمة، عن عبد الله بن الفضل بن ربيعة الهاشمي (^٢)، عن أبي سلمة، عن أبي هُريرةَ قال: قال رسول الله ﷺ: … فذكر مثلَه (^٣).\n_________\n(^١) ابن راشد الكلاعي الحمصي، أبو موسى المؤذِّن.\n(^٢) أبوه الفضل نسب إلى جده، وهو: الفضل بن العباس بن ربيعة كما سبق قريبًا.\n(^٣) قوله: \"فذكر مثله\" ليست في (م).","vol":"2","page":71},{"text":"٤٢١ - حدثنا المَيْمُونيُّ (^١)، حدثنا قتيبة (^٢)، حدثنا الليْثُ، عن عُقَيل، عن الزهريّ، عن أبي سلمة بن عبد الرحمن، عن جَابر بن عبد الله أنَّ رسولَ الله ﷺ قال: \"لما كَذَّبَني قُرَيشٌ قمتُ في الحِجْرِ فَجَلَّى الله لي بيتَ المقدِسِ فطفِقتُ أُخبِرهم عن آياتِهِ وأنا أنظُرُ إليهِ\" (^٣).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران الرّقِّي، أبو الحسن الميموني.\n(^٢) ابن سعيد بن جميل الثقفي، أبو رجاء البغلاني.\n(^٣) بهامش (ك) العبارة التالية: \"بلغت قراءة على القاضي نجم الدين قاضي نابلس، والحمد لله كتبه الحصيني، وسمع عبد الله المقدسي\".\nوالحديث أخرجه البخاري في صحيحه -كتاب مناقب الأنصار- باب حديث الإسراء وقول الله تعالى: ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا …﴾ (الفتح ٧/ ٢٣٦ =\n⦗٧٢⦘ = ح ٣٨٨٦) عن يحيى بن بكير عن الليث بن سعدٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب ذكر المسيح بن مريم والمسيح الدجال (١/ ١٥٦ ح ٢٧٦) عن قتيبة عن الليث به، غير أنه قال: \"كذَّبتني\".","vol":"2","page":71},{"text":"<span data-type='title' id=toc-125>مُبْتَدَأ أَبْوَاب في الرَّدِّ علَى الجهمِيَّة </span>(^١)\n_________\n(^١) الجَهْميَّة: نسبة إلى الجهم بن صفوان السمرقندي الضال المبتدع، قتل سنة (١٢٨ هـ).\nأخذ آراء الجعد بن درهم في نفي الصفات وتأويلها، والقول بخلق القرآن، وزاد عليها القول بالجبر، والإرجاء، ونفي رؤية الله ﷿ في الآخرة، وغيرها.\nكل من تبعه في قوله وآرائه نسب إليه، فتوسع هذا المذهب أكثر أتباعه، فكانوا شرَّ الفتن التي ابتلى بها المسلون من لدن ظهوره إلى يومنا هذا، كثيرٌ من الفرق -كالمعتزلة والجبرية والرافضة وغيرها- تنتحل من آراء الجهمية شيئًا، فمقلٌّ منها ومكثر، وللأشاعرة شيءٌ من ذلك.\nوعدَّ كثيرٌ من السلف الردَّ عليهم كشف عوارهم من أعظم الجهاد، فألف في الردِّ عليهم في مصنفات -مفردة أو ضمن كتابٍ آخر- أمثال الإمام أحمد، والبخاري، وعثمان بن سعيد الدارمي، وابن منده وغيرهم، ومن المتأخرين ابن قدامة المقدسي، وابن تيمية، وابن القيم وغيرهم رحم الله الجميع.\nوالمصنِّف رحمه الله تعالى بوَّب هنا أبوابا -حسبما ساعدته الروايات التي استخرجها على مسلم- في الردِّ على بعض آراءهم التي منها: إنكار أن الجنة والنار مخلوقتان، وإنكار حوض النبي ﷺ، وإنكار صفات الله ﷿ منها: الضحك، والنزول، والعلو، وإنكار عذاب القبر، والدجَّال، وإنكار رؤية الله ﷿ في الآخرة، وإنكار الشفاعة لنبينا محمد ﷺ.\nانظر: مقالات الإسلاميين، لأبي الحسن الأشعري، (ص ٣٣٨)، التنبيه والرد، للملطي، (ص ١١٠ - ١٥٤)، الأنساب للسمعاني (٣/ ٣٩٢)، فتح الباري لابن حجر (١١/ ٤٧٥)، تاريخ الجهمية والمعتزلة للشيخ جمال الدين القاسمي (ص: ٩) إلى آخر الكتاب، مقدمة الدكتور أحمد سعد حمدان لكتاب شرح اعتقاد أصول أهل السنة للالكائي (١/ ٢٨ وما بعده).","vol":"2","page":73},{"text":"<span data-type='title' id=toc-126>بَابُ (^١) بَيَان أن الجنة مَخْلوقَةٌ، وأن النبي ﷺ دخَلَها، وأنهَا فَوْقَ السماوَاتِ، وأن السدرَةَ المُنْتَهى فَوقَها (^٢)، وأن النبِي ﷺ انْتهى إِلَيها،</span> [وأنهُ دنَا مِنْ ربِّ العزة، ورَب العِزة دنَا مِنْهُ قَابَ قوسيْنِ أوْ أدنى (^٣)، وأن مَا غشىيَ السدرَةَ مِنْ الألوانِ كانَ مِنْ نُوْرِهِ ﵎،] (^٤) وأن الكَوْثَرَ الذي أُعْطِيَ مُحَمدٌ ﷺ هُوَ مخلوق وَمَوْجودٌ [وَهُوَ نهرٌ مِنْ مَاءٍ تُرَابُهُ المسكُ، وَصِفَةِ الحوْضِ وَمَائِهِ، وأن مَنْ\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) على هامش (ك) العبارة التالية: \"وأن الله فوقها- نسخة\" أي هذه العبارة زيادة من نسخة.\n(^٣) سيأتي في ح (٤٧٠ - ٤٧٢) عن ابن مسعود، وفي ح (٤٧٧) عن عائشة ﵄ أنهما فسَّرا قوله تعالى: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ بأنه ﷺ رأى جبريل في صورته الحقيقية، وهو الصواب كما سيأتي الكلام عليه في ح (٤٧٨)، إن شاء الله.\nوالمصنِّف رحمه الله تعالى اعتمد في ترجمته هذه على ما ورد في حديث شريك بن أبي نَمر، واللفظ الذي اعتمد عليه مما أنكره العلماء على شريك في حديث الإسراء، وانظر ما سبق في ح (٤١٢)، وقد أشار المصنِّف رحمه الله تعالى إلى الاختلاف في تفسير هذه الآية في الباب (٣٩) ولم يرجِّح هناك شيئًا، وكأنَّه يرجِّح ما ذكره هنا، والله أعلم.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، ولم يظهر في الرواية التي استنبط منها قوله في الترجمة: \"وأن ما غشي السدرة من الألوان كان من نوره ﵎\".","vol":"2","page":74},{"text":"بَدلَ مَا كانَ علَى عهدِ النَّبِيِّ ﷺ مِنْ أمتِهِ لمِ يَرِدْ حَوضهُ، وأنَّ النِّيْلَ وَالفُرَاتَ أصْلهمَا في السَّمَاءِ، وِإثْبَاتِ صريف الأَقْلام فوقَ السَّمَاوَاتِ السبْعِ، وأن مُوْسَى رُفِعَ فوقَ الأَنْبِياءِ بِكَلامِهِ ﵎] (^١)\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":75},{"text":"٤٢٢ - حَدثنا حَمْدانُ بن الجنيد الدَّقاق (^١)، حدثنا الحُمَيدي (^٢)، حدثنا سفيان (^٣)، حدثنا ابن أَبجَر (^٤)، ومُطَرِّفُ بن طَرِيف (^٥) سمعا الشَّعْبي يقول: سمعتُ المغيرةَ بن شُعْبَةَ رَفَعَهُ إلى رسولِ الله ﷺ قال: \"إنَّ موسى ﵇ (^٦) سأل ربَّه قال: أيُّ أهلِ الجنَّةِ أدنَى مَنْزِلةً؟ فقال (^٧): رجلٌ يجيء بعدَ ما (^٨) دَخَل أهلُ الجنَّةِ الجنَّةَ فَيُقَالُ له: ادخُل [الجنة] (^٩)، فيقول:\n⦗٧٦⦘ كيف وَقد نزلوا منازلهم وَأَخَذُوا أَخَذَاتِهِمْ (^١٠)؟ فَيُقَالُ لَهُ: أَفَتَرْضَى أَن يكونَ لك ما كان لِمَلِكٍ من مُلُوْكِ الدُّنْيَا؟ فيقول: نَعَمْ، أيْ رَبِّ، فَيُقَالُ له: لك مَعَ هَذا ما اشْتَهَتْ (^١١) نَفْسُكَ وَلَذَّتْ عَيْنُكَ، قال موسى: أَيْ رَبِّ فأيُّ أهلِ الجنَّة أرفعُ منزلةً؟ قال: إيِّاها أَرَدْتُ (^١٢)، وَسَأُحدِّثُكَ عَنهم، غَرَسْتُ كَرَامَتَهُمْ بِيَدي وَخَتَمْتُ عَلَيها، فلا عَينٌ رَأَتْ وَلا أُذُنٌ سَمِعَتْ وَلا خَطَرَ عَلَى قَلْبِ بَشَرٍ، وَذَلِكَ في كتابِ الله: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧)﴾ (^١٣) \" (^١٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق، أبو جعفر البغدادي، وحمدان لقبه.\n(^٢) عبد الله بن الزبير القرشيّ الأسدي، أبو بكر المكي، والحديث في مسنده (٣٣٥ - ٣٣٦).\n(^٣) ابن عيينة، كما هو مقيَّدٌ في صحيح مسلم.\n(^٤) عبد الملك بن سعيد بن حبَّان بن أبجر الهَمْدَاني الكوفي.\n(^٥) الحارثي -ويقال: الخارفي- الكوفي.\n(^٦) قوله: \"﵇\" ليست في (ط) و(ك).\n(^٧) في (ط) و(ك): \"قال\".\n(^٨) سقطت من (م) كلمة \"بعد\".\n(^٩) ما بين المعقوفتين من (ط) و(ك).\n(^١٠) قال النووي: \"هو بفتح الهمزة والخاء، قال القاضي: هو ما أخذوه من كرامة مولاهم وحصلوه أو يكون معناه: قصدوا منازلهم، وذكره ثعلب بكسر الهمزة\".\nانظر: شرح صحيح مسلم للنووي (٣/ ٤٦).\n(^١١) في (ط) و(ك) جاءت العبارة كالتالي: \"ذلك لك، ومع هذا ما اشتهت\".\n(^١٢) في (م): \"أيها\" بدل \"إياها\"، وأردت: بضم التاء معناه: اصطفيت واخترت. شرح مسلم للنووي (٣/ ٤٦).\nأي هي المنزلة التي اصطفاها الله ﷿ واختارها وأشار إلى أصحابها بما وصفه في الجملة التالية مما أعده لهم.\n(^١٣) سورة السجدة- الآية (١٧).\n(^١٤) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٦ ح ٣١٢) من طريق سعيد الأشعثي، وابن أبي عمر، وبشر بن الحكم عن سفيان بن عيينة به.\nوأخرجه أيضًا (ح ٣١٣) من طريق عبيد الله الأشجعي عن عبد الملك بن أبجرٍ به.","vol":"2","page":75},{"text":"٤٢٣ - حدثنا يونس بن عبد الأعلى الصَّدفي، وأبو عبيد الله (^١)\n⦗٧٧⦘ قالا: حدثنا ابنُ وهب، أخبرني يونس (^٢)، عن ابن شهابٍ، عن أنس بن مالك أخبره قال: كان أبو ذَرٍّ يُحَدِّث أنَّ رسول الله ﷺ قال: \"فُرِجَ سَقْفُ بيتي وأنا بمكة، فنزل جبريلُ ﵇ فَفَرَجَ صَدْرِي (ثمَّ غَسَلَهُ بماءٍ من ماء (^٣) زمزم ثمَّ جاء بِطَسْتٍ من ذَهَبٍ مُمْتَلِئًا حِكْمَةً وإيْمَانًا فَأَفْرَغَهَا في صَدْرِي) (^٤) ثمَّ أَطْبَقَهُ.\nثمّ أخَذَ بيدي فَعَرج بي إلى السَّماءِ، فلما جِئْنَا السَّماءَ قال جبريلُ لخازنِ السَّماءِ الدنيا: افْتَحْ، قالَ: مَن هذا؟ قال: هذا جبريل، قال (^٥): هل معك أحدٌ؟ قال: نعم، معي محمدٌ، قال: أُرسِل إليه؟، قال: نَعَم، وَفَتَحَ، فلما عَلَوْنَا السَّماءَ الدُّنيا إذا رجلٌ عن يمينه أَسْوِدَةٌ وعن يَسَارِهِ أَسوِدةٌ؛، فإذا نظر قِبَلَ يَمِيْنِهِ ضَحِكَ، وإذا نَظَرَ قِبَلَ (^٦) شِمَالِهِ بَكَى، قال: مرحبًا بالنَّبيِّ الصَّالحِ والابنِ الصَّالحِ، قال: قلتُ: يا جبْرِيلُ مَنْ هذا؟ قال: هذا آدمُ، وهذه الأَسْوِدَةُ عَن يمينِهِ وَعَن شِمَالِهِ: نَسَمُ بَنِيْهِ (^٧)، قالَ: فأهلُ اليمينِ هم أهلُ الجنَّةِ والأَسْوِدَةُ التي\n⦗٧٨⦘ عن شِمَالِهِ أهلُ النَّارِ، فإذا نَظَرَ قِبَلَ يَمِيْنِهِ ضَحِكَ، وَإذَا نَظَرَ قِبَلَ شِمَالِهِ بكى.\nقال: ثم عَرج بي جبريلُ حتى أتى السماءَ الثانيةَ فَقال لخازنها: افتح، فقال له خَازِنُهَا مِثْلَ ما قال خازنُ السماءِ الدُّنيا، فَفَتَحَ\".\nقال أنسٌ: فذكر أنَّه وَجد في السَّماواتِ آدم وإدريس وموسى وعيسى وإبراهيم وَلم يُثبت (^٨) كيف كان منازلُهم، غير أنَّه قد ذكر أنَّه قد وجد آدم في السَّماءِ الدُّنيا وإبراهيم في السماءِ السادسةِ (^٩).\nقالَ (^١٠): \"فلما مرَّ رسول الله ﷺ وَجبريل بإدريس، قال: مرحبًا بالنبيِّ الصالحِ والأخِ الصالحِ، قال: ثم مرَّ، فقلتُ: مَن هذا؟ قال: هَذا\n⦗٧٩⦘ إدريس، قال: ثم مررتُ بموسى، فقال: مرحبًا بالنبيِّ الصالحِ والأخِ الصالحِ، قال: قلتُ: مَن هذا؛ قال: هذا (^١١) موسى، قال: ثم مَرَرتُ بعيسى، قال: مرحبًا بالنبيِّ الصالحِ والأخِ الصالحِ، قال: قلتُ: مَن هذا؟ قال (^١٢): هذا عيسى.\nقال: ثم مررتُ بإبراهيم، قال: مرحبًا بالنبيِّ الصالحِ والابنِ الصالحِ، قال: قلتُ: مَن هذا؟ قال: هذا إبراهيم\".\nقال (^١٣) ابن شهاب: وأخبرني ابنُ حَزمٍ (^١٤) أن ابن عباسٍ وأبا حَبَّة الأنصاري (^١٥) كانا يقولانِ: قال رسول الله ﷺ: \"ثم عُرِج بي حتى ظَهَرْتُ لمستوىً أسمع فِيْهِ صَرِيْفَ الأقلامِ\" (^١٦).\n⦗٨٠⦘ قال ابنُ حَزمٍ وأنس بن مالك (^١٧): قال رسول الله ﷺ: \"فَفَرَض الله على أُمَّتي خمسين صلاةً، قال: فرجعتُ بذلك حتى أَمُرَّ بموسى، فقال موسى: ما فرضَ رَبُّك على أمَّتِك؟ فقلتُ (^١٨): فرضَ عليهم خمسين صلاةً، قال لِي موسى: فراجِع ربَّك فإنَّ أُمَّتك لا تُطيقُ ذلك، فراجعتُ ربّي فوضع شَطْرَها، قال (^١٩): فرجعْتُ إلى موسى فأخبرتُه، قال: راجِع (^٢٠) ربَّك فإنَّ أُمَّتك لا تُطيقُ ذلك، قال: فراجعْتُ ربِّي فقال: هي خمسٌ وهي خمسُونَ لا يُبَدَّلُ القَوْلُ لَدَيَّ، قال: فرجعْتُ إلى موسى، قال: رَاجِع ربَّك، فقلتُ: قد اسْتَحْيَيْتُ مِن ربِّي.\nقال: ثم انطلق بي حتى نَأتي سدرة المنتهى فغشِيَها ألوَانٌ لا أدري مَا هي؟ ثم قال: ثم (^٢١) أُدخلتُ الجنَّةَ فإذا فيها جَنَابِذُ (^٢٢) اللؤلؤ\n⦗٨١⦘ وإذا ترابُها المسْكُ\" (١).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم القرشيّ مولاهم المصري، المعروف بابن أخي =\n⦗٧٧⦘ = عبد الله بن وهب، متكلَّمٌ فيه، وقد توبع هنا. انظر: ح (٣٤٨).\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) كلمة: \"ماء\" ليست في (ط) و(ك).\n(^٤) ما بين القوسين ذوي النجمين ساقط من (م).\n(^٥) في (ط) و(ك): \"قالوا\".\n(^٦) ما بين النجمين سقط من (ط) و(ك)، واستدركه ناسخ (ط) على الهامش.\n(^٧) الأسودة جمع سواد، وهو شخص الإنسان، والنسم: جمع نسمة، وهي النفس، وكل =\n⦗٧٨⦘ = دابة فيها روح فهي نسمة، والنسم: الروح، وأراد أرواح أولاده. شرح السنة للبغوي (١٣/ ٣٤٧).\n(^٨) أي أبو ذرٍّ ﵁. قاله الحافظ ابن حجر في الفتح (٥٥٠/ ١)\n(^٩) قوله: \"وإبراهيم في السادسة\" توافق رواية شريك بن أبي نمر -الماضية برقم (٤١٢) والآتية برقم (٤٢٦) عن أنس، قال الحافظ ابن حجر: \"والثابت في جميع الروايات -غير هاتين- أنه في السابعة، فإن قلنا بتعدد المعراج فلا تعارض، وإلا فالأرجح رواية الجماعة لقوله فيها أنه رآه مستندًا؛ ظهره إلى البيت المعمور، وهو في السابعة بلا خلاف … \". فتح الباري (١/ ٥٥٠).\n(^١٠) القائل هو: أنس بن مالك كتابه كما هو موضَّح في رواية البخاري، وعلَّق الحافظ ابن حجر بقوله: \"ظاهره أن هذه القطعة لم يسمعها أنسٌ من أبي ذر\". فتح الباري (١/ ٥٥١).\n(^١١) قوله: \"قال: هذا\" سقط من (م).\n(^١٢) كلمة \"قال\" سقطت من (م).\n(^١٣) سقط من (م) \"إبراهيم. قال\" فأصبحت العبارة: \"هذا ابن شهاب\".\n(^١٤) أبو بكر بن محمد بن عمرو بن حزم الأنصاري.\nقال الحافظ ابن حجر: \"رواية أبي بكر عن أبي حَبَّة منقطعة لأنه استشهد بأحد قبل مولد أبي بكرٍ بدهرٍ، وقبل مولد أبيه محمدٍ أيضًا\". فتح الباري (١/ ٥٥١).\nوالحديث في الصحيحين بهذا الوجه كما سيأتي في التخريج.\n(^١٥) البدري، مختلفٌ في اسمه.\nانظر المقتنى في سرد الكنى، للذهبي، (١/ ١٦٥)، التقريب، (٨٠٣٦).\n(^١٦) ظهرت أى: علوت، وصريف الأقلام: تصويتها حال الكتابة، قال الخطأبي -وتبعه البغوي-: هو صوت ما تكتبه الملائكة من أقضية الله تعالى ووحيه، وما ينسخونه من =\n⦗٨٠⦘ = اللوح المحفوظ، أو ما شاء الله تعالى من ذلك أن يكتب ويرفع لما أراده من أمره وتدبره\".\nشرح السنة للبغوي (١٣/ ٣٤٨)، شرح مسلم للنووي (٢٢١).\n(^١٧) قال الحافظ ابن حجر: \"قال ابن حزم -أي عن شيخه-، وأنس -أي عن أبي ذر- كذا جزم به أصحاب الأطراف، ويحتمل أن يكون مرسلًا من جهة ابن حزم، ومن رواية أنسٍ بلا واسطة\" فتح الباري (١/ ٥٥١٢).\n(^١٨) في (ط) و(ك): \"قلت\".\n(^١٩) كلمة \"قال\" ليست في (ط) و(ك).\n(^٢٠) في (م): \"فراجع\".\n(^٢١) سقطت من (ط) و(ك) أداة العطف \"ثم\" الأولى، ومن (م) \"ثم\" الثانية.\n(^٢٢) هي القباب، واحدتها جُنْبُذَة وهو ما ارتفع من البناء، فهو فارسي معرب، وأصله =\n⦗٨١⦘ = بلسانهم كُنبذة بوزنه لكن الموحدة مفتوحة، والكاف ليست خالصة، ويؤيد هذا التفسير أنه وقع في بعض روايات البخاري: \"أتيت على نهر حافتاه قباب اللؤلؤ\".\nانظر: شرح السنة للبغوي (١٣/ ٣٤٧)، شرح مسلم للنووي (٢٢٢)، فتح الباري لابن حجر (١/ ٥٥٢ - ٥٥٣).\n(أ) أخرجه البخاري في صحيحه -كتاب الصلاة- باب كيف فرضت الصلوات في الإسراء (الفتح ١/ ٥٤٧ ح ٣٤٩) من طريق الليث بن سعد عن يونس عن الزهريّ به.\nوأخرجه أيضًا في كتاب أحاديث الأنبياء -باب ذكر إدريس ﵇ (الفتح ٦/ ٤٣١ ح ٣٣٤٢) من طريق عبد الله بن المبارك وعنبسة بن خالد كلاهما عن يونس عن الزهريّ به.\nوأخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٤٨ ح ٢٦٣) عن حرملة بن يحيى عن ابن وهب عن يونس به.\nوأخرجه ابن منده في \"الإيمان\" (٧٢٠) من طريق يونس عن ابن وهبٍ به.","vol":"2","page":76},{"text":"٤٢٤ - حدثنا محمد بن عُزَيزٍ الأيلي (^١)، حدثنا سَلامة بن رَوْحٍ (^٢)، عن عُقَيل (^٣)، حَدثني ابن شهاب، حَدثني أنس بن مالك الأنصاري، حدثني أبو ذَرٍّ الغِفَاريُّ أن رسولَ الله ﷺ قال: \"فُرِجَ سَقْفُ بَيْتي وأنا بمكة، فَنَزَلَ\n⦗٨٢⦘ جبريلُ فَفَرَجَ صَدْرِي، ثم غَسَلَهُ بماءٍ مِن ماء زمزم (^٤) ثم جاء بِطَسْتٍ مِن ذَهَبٍ مملوءًا حِكْمَةً وإيمانًا فَأَفْرَغَهَا في صَدْرِي … \". ثم ذكر الحديثَ بمثلِ حديث يونس بتمامه إلا أنَّه قال: \"عن يمينهِ وَعن شِمَاله\" ولم يقل: \"نَسَمه\" فقط (^٥).\n_________\n(^١) تُكلِّم في سماعه من سلامة، انظر: ح (٨٢).\n(^٢) ابن خالد بن عُقيل القرشي الأموي، متكلَّمٌ فيه، وفي سماعه من عُقَيل. انظر: ح (٨٢).\n(^٣) ابن خالد بن عَقِيل الأيلي، أبو خالد الأموي مولاهم.\n(^٤) في (م): \"بماء زمزم\".\n(^٥) لم تتقدم هذه اللفظة، والمتقدم في الرواية \"نسم بنيه\"، ولعلها على نحو الرواية بالمعنى، والحديث أخرجه مسلم من طريق ابن شهاب كما تقدم.","vol":"2","page":81},{"text":"٤٢٥ - حدثنا محمد بن إسحاق السِّجْزِيُّ (^١)، وإسحاق بن إبراهيم الدَّبَرِىُّ قالا: أخبرنا عبد الرَّزَّاق (^٢)، أخبرنا معمرٌ، عن الزهريِّ، أخبَرَني أنس بن مالك قال (^٣): \"فُرِضَتْ على النبيِّ ﷺ ليلةَ أُسْرِيَ به الصَّلَوَاتُ خمَسين، ثم نُقِصَتْ حتى جُعِلَتْ خمسًا، ثم نُوْدِيَ: يا محمد إنه\n⦗٨٣⦘ لا يُبَدَّلُ القَولُ لَدَيَّ، وإنَّ لك بهذه الخَمْسِ خَمسينَ\" (^٤).\n_________\n(^١) لقبه: شبويه أو سبويه -بسين مهملة-، واختلف في اسم جده فقيل: الأشعث، وقيل: سبويه أو شبويه أيضًا، توفي سنة (٢٦٢ هـ).\nذكره ابن حبان في الثقات، وذكره السمعاني في الأنساب، والمزي في الرواة عن عبد الرزاق، ولم أجد فيه جرحًا أو تعديلًا، وهو متابعٌ هنا.\nانظر: الثقات لابن حبان (٩/ ١٢٩)، المؤتلف والمختلف للدارقطني (٣/ ١٤١٩)، الإكمال لابن ماكولا (٥/ ٢٤)، الأنساب للسمعاني (٧/ ٤٣)، تهذيب الكمال للمزي (١٨/ ٥٥)، نزهة الألباب لابن حجر (١/ ٣٩٤).\n(^٢) وهو في المصنَّف (٥/ ٣٢٨).\n(^٣) تكررت كلمة \"قال\" في (م).\n(^٤) لم أجده بهذا السياق -إسنادًا ومتنًا- عند مسلم، وقد سبق في أثناء حديث أنس بن مالك عن أبي ذر -برقم (٤٢٣) - قول الزهريّ: قال ابن حزم وأنس بن مالك: قال رسول الله ﷺ: \"فرض الله على أمتي … الحديث\"، وهو في الصحيحين، وذكرت هناك قول الحافظ ابن حجر واحتماله أن يكون الحديث عن أنس رواية -أي عن النبي ﷺ وأن أصحاب الأطراف جعلوه عن أنس، عن أبي ذر، عن النبي ﷺ.\nوالحديث أخرجه الإمام أحمد في \"المسند\" (٣/ ١٦١) عن عبد الرزاق به.","vol":"2","page":82},{"text":"٤٢٦ - حَدثَنا الربيع بن سليمان (^١)، حدثنا عبد الله بن وهب، عن سليمان بن بلال، حَدثني شريك بن عبد الله بن أبي نَمِرٍ (^٢) قال: سمِعْتُ أنس بن مالك يُحَدِّثنا عن ليلةِ أُسْرِيَ برسول الله ﷺ قال: \"فَوَجَدَ في السماءِ الدُّنيا آدم، فقال لَهُ جَبريل: هذا أَبوك فَسَلِّمْ عَلَيهِ (^٣)، فردَّ عَلَيه (^٤) قالَ: مرحبًا بِكَ وَأَهْلًا يا بُنَيَّ فَنِعْمَ الابنُ أنتَ.\nفإذا هو في السماءِ الدُّنيا بِنَهرَينِ يَطَّرِدَانِ (^٥) فَقال: مَا هذَان النَّهْرَانِ (^٦) يا جبريل؟ قَال: هَذا النِّيْلُ والفُرَاتُ\n⦗٨٤⦘ عُنْصُرُهُمَا (^٧)، ثمَّ مَضَى به في السماء [الدنيا] (^٨) فإذا بِنَهْرٍ آخر عَلَيْهِ قَصْرٌ مِن لؤلؤٍ وزَبَرْجَدٍ، فَذَهَبَ يَشَمُّ (^٩) تُرَابَهُ فإذا هو مِسْكٌ، قال: يا جبريل ما هذا النَّهر؟ قال: هذا الكوثَرُ الذي خَبَأَ لك ربُّك، ثم عُرِجَ بي إلى السماءِ الثانيةِ، فقالَتْ له الملائكةُ مثلَ ما قالَتْ له في الأولى، وَذكَر قِصَّةَ السماواتِ.\nقالَ: كلُّ سماءٍ فيها أنبياء قد سَمَّاهم أَنَسٌ فَوعَيْتُ منهُمْ إدريْسَ وهارونَ وإبراهيمَ في السادسة، وموسى في السابعة: بِفَضْلِ كَلامِ الله (^١٠).\nفقال موسى: لم أظن أن يُرْفَعَ عَليَّ أحدٌ (^١١)، ثم عَلا به فِيما لا يَعلمُهُ إلا الله حتى جاء به سدرة المنتَهَى، وَدَنا الجَبَّارُ رَبُّ العِزَّةِ ﵎ فَتَدَلَّى (^١٢)، حتى كان منه قَابَ قوسينِ أو أَدنى، فأوْحَى إليه\n⦗٨٥⦘ فيما أوحَى خمسين صلاةً على أُمَّتِهِ كلَّ يومٍ وليلةٍ.\nثم هَبَطَ حتى بلغ موسى صَلواتُ الله عَليهِم (^١٣) فَاحْتَبَسَهُ فقال: يا محمدُ ما عهِدَ إليكَ ربُّك؟ قال عهِدَ إليَّ خمسين صلاةً على أُمَّتي كلَّ يومٍ وليلةٍ، قال: إنَّ أُمَّتَك لا تستطيعُ، فارجِع فَلْيُخَفِّفْ عنك وعنهم، فالتَفَتَ إلى جبريلَ كأنَّه يَسْتَشِيْرُهُ في ذلك، فأشار (^١٤) إليه: أن نعم إن شئْتَ، فَعَلا به جبريل حتى أتى إلى الجبَّارِ ﵎ (^١٥) وهو في مكانِه، فَقَال: يا رَبِّ خَفِّفْ عَنَّا فإنَّ أُمَّتي لا تَستطيع هذا، فوضعَ عنه عشرَ صلواتٍ، ثمَّ رَجَعَ إلى موسى فَاحْتَبَسَهُ، فلم يَزَلْ يُرَدِّدُهُ موسى إلى ربِّه حتى صار إلى خمسِ صلواتٍ ثم احْتَبَسَهُ عندَ الخامسة فقال: يا محمد قد رَاودتُ بني إسرائيل على أدنى مِن هذه الخمسِ فَضَيَّعُوه وتركوه وأُمَّتُك أضعَفُ أَجْسَادًا وَقُلُوبًا وأبصارًا وأسماعًا فارجع فليُخَفّفْ عنك رَبُّك، كل ذلك يلتَفِتُ إلى جبريل ليُشِيرَ عَلَيهِ فَلا يكره ذلك جَبْريل فَيَرْفَعُهُ (^١٦) فرفَعه عندَ الخامسةِ فقال: يا رَبِّ إنَّ أُمَّتي ضعافٌ أجسامُهُم وقلوبُهُم وأسْماعُهُم وأَبْصَارُهُم فَخَفِّفْ عنَّا، فقال: إنّي لا يُبَدَّلُ القَوْلُ لَدَيَّ، هي كما كتبتُ عليك في أمِّ الكِتابِ ولك\n⦗٨٦⦘ بكلِّ حسنةٍ عَشْرُ أمثالِها، هي خمسون في أمِّ الكِتابِ وهي خمسٌ عليك، فَرجَعَ إلى موسى فقالَ: كيف فعلتَ؟ فقال: خُفِّفَ عنَّا أعطانا بكلِّ حسنةٍ عشرَ أمثالِها، قال: قد راودتُ بني إسرائيل عَلى أَدْنَى مِن هذا فتركوه فارجع فليُخَفِّفْ عنك أيضًا، قال: قد اسْتَحْيَيْتُ مِنْ رَبِّي مما (^١٧) أَخْتَلِفُ إِلَيهِ، قال: فَاهْبِطْ بِاسْمِ الله\" (^١٨).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) سبق هذا الحديث بإسناده وبعض متنه برقم (٤١٢)، وذكرت هناك كلام العلماء على رواية شريكٍ هذا وما فيها من مخالفات لرواية الثقات.\n(^٣) قوله: \"عليه\" سقط من (ط).\n(^٤) في (ط) و(ك): \"فردَّ عليَّ\".\n(^٥) أي: يجريان. فتح الباري لابن حجر (١٣/ ٤٩٠).\n(^٦) كلمة \"النهران\" ليست في (ط) و(ك)، ووقع في (م): \"أخبرنا جبريل\" بدل: \"يا =\n⦗٨٤⦘ = جبريل\" ولعله سبق قلم.\n(^٧) بضم العين والصاد المهملتين، بينهما نون ساكنة، وهو: الأصل. فتح الباري (١٣/ ٤٩٠).\n(^٨) ما بين المعقوفتين من (ط) و(ك).\n(^٩) شمَّ يشَمُّ -من باب تَعِب-، ويَشُمُّ -من باب قَتَل- فيه لغتان.\nانظر: القاموس المحيط للفيروزآبادي (ص: ١٤٥٥)، المصباح المنير للفيومي (٣٢٣).\n(^١٠) في (ط) و(ك): \"كلامه الله\".\n(^١١) سبب قول موسى لهذا هو الجملة الحالية بعدها مباشرة.\n(^١٢) وهذا اللفظ من الألفاظ التي أنكرت على شريك بن أبي نَمر في روايته لحديث الإسراء، انظر ما سبق في: ح (٤١٢)، وستأتي بقية بحثٍ فيه في ح (٤٧٨).\n(^١٣) قوله: \"صلوات الله عليهم\" ليست في (ط) و(ك).\n(^١٤) في (ط) و(ك): \"وأشار\".\n(^١٥) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٦) كلمة \"فيرفعه\" سقطت من (م).\n(^١٧) قوله: \"مما\" سقط من (م).\n(^١٨) سبق تخريجه وذكر كلام العلماء عليه في ح (٤١٢).","vol":"2","page":83},{"text":"٤٢٧ - حدثنا محمد بن يحيى بن كثير الحراني (^١)، حدثنا مُؤَمَّل بن الفَضل، حدثنا مروان بن مُعاوية (^٢)، عن أبي مالك الأَشْجَعِي (^٣)، عن أبي حازم (^٤)، عن أبي هرَيرة قال: قال النبيُّ ﷺ: \"حَوضي أبعَدُ مِن أيلةَ (^٥) إلى عَدَنٍ (^٦)، وهو أشدُّ بياضًا مِنَ الثلْجِ، وأحلى مِنَ العسلِ\n⦗٨٧⦘ باللبن (^٧)، ولآنيته أكثرُ من عدد النُّجوم، وإنِّي لأَصُدُّ النَّاسَ عنه كما يَصُدُّ الرَّجُلُ إِبلَ النِّاسِ عن حَوْضِهِ\".\nقلنا: أَتَعْرِفُنَا (^٨) يَومَئِذٍ يا رسول الله؟ قال: \"نَعَم، لَكُمْ سِيْمَا (^٩) ليسَتْ لأحدٍ مِنَ الأُمَمِ تَرِدُونَ عَليَّ غُرًّا مُحَجَّلِينَ (^١٠) من الوُضُوءِ\" (^١١).\n_________\n(^١) هو محمد بن يحيى بن محمد بن كثير الكلبي الحراني.\n(^٢) ابن الحارث بن أسماء الفزاري الكوفي.\n(^٣) سعد بن طارق بن أشيم الكوفي.\n(^٤) سلمان الأشجعي الكوفي، مولى عزة الأشجعية.\n(^٥) مدينة على ساحل بكر القلزم (البحر الأحمر) مما يلي الشام، وتسمى اليوم \"العَقَبَة\" ولها خليجٌ يُعرف بخليج العَقَبَة، وهي ميناء الأردن حاليًا.\nانظر: معجم البلدان لياقوت (١/ ٣٤٧)، معحم المعالم الجغرافية للبلادي (ص: ٣٥).\n(^٦) مدينة في جنوب الجزيرة على ساحل بحر العرب المتصل بالمحيط الهندي، ولها خليجٌ يعرف بخليج عدن، وهي اليوم عاصمة اليمن الجنور. انظر: معجم البلدان لياقوت =\n⦗٨٧⦘ = (٤/ ١٠٠)، معجم المعالم الجغرافية للبلادي (ص: ٢٠١).\n(^٧) كلمة \"باللبن\" ليست في (ط) و(ك)، وجاءت رواية مسلم كما أثبتُّ.\n(^٨) في (ط) و(ك): \"وتعرفنا\".\n(^٩) قال النووي: \"السيما: هي العلامة، وهي مقصورة وممدودة\". شرح مسلم (٣/ ١٣٥).\n(^١٠) قال النووي: \"قال أهل اللغة: الغرَّة: بياضٌ في جبهة الفرس، والتحجيل: بياضٌ في يديها ورجليها، قال العلماء: سمي النور الذي يكون على مواضع الوضوء يوم القيامة غرةً وتحجيلًا تشبيهًا بغرة الفرس\". شرح صحيح مسلم للنووى (٣/ ١٣٥).\n(^١١) أخرجه مسلم في كتاب الطهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٧ ح ٣٦) عن سويد بن سعيد وابن أبي عمر كلاهما عن مروان بن معاوية عن أبي مالك به.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":86},{"text":"٤٢٨ - حدثنا محمد بن كثير أيضًا (^١)، حدثنا يعقوب بن كعب (^٢)، حدثنا أبو خالد الأحمر (^٣)، عن سعد بن طارق، عن أبي حازم، عن\n⦗٨٨⦘ أبي هُرَيرةَ عن النبيِّ ﷺ بنحوه (^٤).\n_________\n(^١) قوله: \"أيضًا\" ليست في (ط) و(ك).\n(^٢) ابن حامد الحلبي، أبو يوسف نزيل أنطاكية.\n(^٣) سليمان بن حيَّان الأزدي الكوفي، توفي سنة (١٨٩ أو ١٩٠ هـ). =\n⦗٨٨⦘ = وثقه ابن سعد، وابن معين -وقال في رواية: \"صدوق ليس بحجة\"- ووثقه ابن المديني، والعجلي وغيرهم، وقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس به بأس\"، وذكره ابن حبان، وابن شاهين في الثقات، ووثقه الدارقطني.\nوقال البزار: \"اتفق أهل العلم بالنقل أنه لم يكن حافظًا، وأنه روى عن الأعمش وغيره أحاديث لم يتابع عليها\"، وقال ابن عدي: \"إنما أيّ من سوء حفظه ويخطئ، وهو في الأصل كما قال ابن معين: صدوق، وليس بحجة\".\nوقال الذهبي في السير: \"كان موصوفًا بالخير والدين، وله هفوة، وهو خروجه مع إبراهيم بن عبد الله بن الحسن، وحديثه محتجٌّ به في سائر الأصول\"، ورمز له في الميزان \"صح\"، وقال في الكاشف: \"صدوقٌ إمام\".\nوقال الحافظ ابن حجر: \"صدوق، يخطئ\".\nانظر: الطبقات لابن سعد (٦/ ٣٩١)، تاريخ الدارمي (ص: ١٢٩)، ورواية ابن طهمان عن ابن معين (ص: ١١١)، الثقات للعجلي (١/ ٤٢٧)، الجرح والتعديل (٤/ ١٠٦)، الثقات لابن حبان (٦/ ٣٩٥)، الكامل لابن عمدي (٣/ ١١٢٩)، السنن للدارقطني (١٥٧)، الثقات لابن شاهين (ص: ١٤٧)، تاريخ بغداد للخطيب (٩/ ٢١)، تهذيب الكمال للمزي (١١/ ٣٩٤)، السير (٩/ ١٩)، والميزان (٢٠٠)، والكاشف للذهبي (١/ ٤٥٨)، هدي الساري (ص: ٤٢٧)، والتقريب لابن حجر (٢٥٤٧).\n(^٤) كلمة \"بنحوه\" ليست في (م)، والحديث أخرجه مسلم في كتاب الطهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٧ ح ٣٧) من طريق محمد بن فضيل عن أبي مالك سعد بن طارق الأشجعي به.\nوأخرجه ابن ماجه في السنن -كتاب الزهد- باب صفو أمة محمد ﷺ (١٤٣١ ح ٤٢٨٢) من طريق يحيى بن زكريا بن أبي زائدة عن أبي مالكٍ الأشجعي به. =\n⦗٨٩⦘ = فائدة الاستخراج:\n١ - لم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n٢ - بيَّن المصنِّف في روايته: سعد بن طارق، وجاء عند مسلم بكنية ونسبته.","vol":"2","page":87},{"text":"٤٢٩ - حدثَنا محمد بن يحيى النيسابوري قال: وفيما قرأتُ على عبد الله بن نافع (^١)، وحدَّثنيه مُطَرِّفُ بن\n⦗٩٠⦘ عبد الله (^٢) (^٣) عن مالك (^٤)، عن العلاء بن عبد الرحمن (^٥)، عَنْ أبيهِ، عَن\n⦗٩١⦘ أبي هُرَيرةَ أنَّ رسولَ الله ﷺ خرج إِلَى المقبَرَةِ فَقَالَ: \"السَّلامُ عَليْكم دارَ قَوْمٍ مُؤمِنِيْنَ، وَإنَّا إن شاء الله بِكُمْ لَلاحِقُونَ (^٦)، وَدِدْتُ أنّي قَدْ رَأيتُ إِخْوَانَنا، قالُوا: يا رسولَ الله ألسنا بإخوانِك؟ قَال: بل أنتم أَصحابي وإخوانُنا الذينَ لم يأتوا بعْدُ، وأنا فَرَطُهم (^٧) على الحوض\" (^٨)، قَالُوا: يا رسول الله كيفَ تعرِفُ مَن يأتي بعدَك (^٩) مِن أُمَّتِك؟ قال: \"أَرَأَيْتَ لو كانَتْ لرَجُلٍ خَيْلٌ غُرٌّ مُحَجَّلَةٌ في خَيْلٍ دُهْمٍ بُهْمٍ ألا يَعرِفُ خَيْلَهُ؟ قَالُوا: بلى، قال: فإنَّهم يأتونَ يَوْمَ القيامةِ غُرًّا مُحَجَّلينَ مِنَ الوُضُوءِ وَأنا فَرَطُهم عَلَى الحَوْضِ فَلَيُذَادَنَّ (^١٠) الرَّجُلُ عَن (^١١) حَوْضي كما يُذَادُ البَعِيرُ الضَّالُّ، أُناديهم: ألا هَلُمَّ! ألا هَلُمَّ (^١٢)! فَيُقالُ: إِنَّهمْ قد بَدَّلُوا\n⦗٩٢⦘ فأقولُ: فَسُحْقًا فَسُحْقًا فَسُحْقًا (^١٣) \" (^١٤).\n_________\n(^١) ابن أبي نافع الصائغ القرشي المخزومي مولاهم، أبو محمد المدني، توفي سنة (٢٠٦ هـ).\nتُكُلِّمَ فيه من أجل حفظه، وهو فقيه لم يكن ممن يتقن الحديث، قال ابن سعد: \"كان قد لزم مالك لزومًا شديدًا، وكان لا يقدم عليه أحدًا\".\nوقال الإمام أحمد: \"كان أعلم الناس برأي مالك وحديثه، كان يحفظ حديث مالك كله، ثم دخله بآخرة شك\"، وقال أيضًا: \"لم يكن صاحب حديث، كان ضيِّقًا فيه، وكان يفتي أهل المدينة برأي مالك، ولم يكن في الحديث بذاك\".\nوقال البخاري: \"في حفظه شيءٌ\"، وقال أيضًا: \"يُعرف في حفظه ويُنكَر، وكتابه أصح\"، ونحوه قال أبو حاتم أيضًا، وقال أبو زرعة: \"منكر الحديث، حدث عن مالك مناكير، وله عند أهل المدينة قدر في الفقه\" وذكر البرذعي عنده أصحاب مالكٍ، فذكر عبد الله بن نافع هذا فكلَّح وجهه.\nوقال أبو أحمد الحكم: \"ليس بالحافظ عندهم\"، وقال ابن منجويه: \"في حفظه شيء\".\nووثقه ابن معين، والعجلي، وقال أبو زرعة والنسائي -مرة-: \"لا بأس به\"، ووثقه النسائي مرة، وقال ابن قانع: \"مدني صالح\"، وذكره ابن حبان في الثقات وقال: \"كان صحيح الكتاب، وإذا حدَّث من حفظه ربما أخطأ\"، وقال ابن عدي: \"روى عن مالك غرائب، وهو في رواياته مستقيم الحديث\"، وقال الدارقطني: \"فقيهٌ، يعتبر به\"، وقال الخليلي: \"لم يرضوا حفظه، وهو ثقة\". =\n⦗٩٠⦘ = ورمز له الذهبي في الميزان \"صح\" وقال: \"وُثِّق\"، وذكره في ديوان الضعفاء ووثقه، وذكره كذلك في المتكلم فيهم بما لا يوجب الرد.\nوذكر الحافظ ابن رجبٍ رحمه الله تعالى قاعدة في شرح العلل فقال: \"الفقهاء المعتنون بالرأي حتى يغلب عليهم الاشتغال به لا يكادون يحفظون الحديث كما ينبغي، ولا يقيمون أسانيده ولا متونه، ويخطئون في حفظ الأسانيد كثيرًا، ويروون المتون بالمعنى، ويخالفون الحفاظ في ألفاظه\" ثم ذكر من هؤلاء: عبد الله بن نافع هذا.\nوقال الحافظ ابن حجر: \"ثقة، صحيح الكتاب، في حفظه لينٌ\"، وقد توبع هنا في هذا الإسناد فالحمد لله.\nانظر: الطبقات لابن سعد (٥/ ٤٣٨)، تاريخ الدارمي عن ابن معين، (ص: ١٥٣)، ورواية ابن طهمان عن ابن معين، (ص: ١١٦)، التاريخ الكبير (٥/ ٢١٣)، والتاريخ الأوسط للبخاري (٢٨٢)، الثقات للعجلي (٦٤)، أبو زرعة وجهوده (٣٧٥، ٧٣٢)، الجرح والتعديل لابن أبي حاتم (٥/ ١٨٤)، الثقات لابن حبان (٨/ ٣٤٨)، الكامل لابن عدي (٤/ ١٥٥٥) سؤالات البرقاني للدارقطني (ص: ٤٠)، رجال صحيح مسلم لابن منجويه (١/ ٣٩٥)، تهذيب الكمال للمزي (١٦/ ٢٠٨)، الميزان (٥١٣)، وديوان الضعفاء (ص: ٢٣٠) ومعرفة الرواة المتكلم فيهم بما لا يوجب الرد للذهبي (ص: ١٣٠)، شرح علل الترمذي لابن رجب (٨٣٤)، تهذيب التهذيب (٦/ ٤٨)، التقريب (٣٦٥٩).\n(^٢) ابن مُطَرِّف بن سليمان اليساري الهلالي، أبو مصعب المدني، ابن أخت الإمام مالك بن أنس.\n(^٣) ما بين النجمين سقط من (م).\n(^٤) والحديث في الموطأ -كتاب الطهارة- باب جامع الوضوء (١: ٢٨ ح ٢٨).\n(^٥) ابن يعقوب الحُرَقي مولاهم المدني.\n(^٦) في (ط) و(ك): \"لاحقون\" وهو لفظ مسلم.\n(^٧) أي: سابقهم ومتقدِّمهم إليه.\nانظر: النهاية لابن الأثير (٣/ ٤٣٤)، شرح مسلم للنووي (٣/ ١٣٩).\n(^٨) قوله: \"وأنا فرطُهم على الحوض\" ليست في (ط) و(ك)، وفي الأصل أيضًا زيادة بعدها: \"فليُذادنَّ الرجل عن حوضي كما يُذاد البعير أيضًا\" ولكن عليها علامة حذف (لا- إلى) فلم أثبتها.\n(^٩) قوله: \"يا رسول الله\" ليست في (ط) و(ك)، وفيهما: \"كيف من لم تر من أمتك\" بدل \"كيف تعرف من يأتي بعدك من أمتك\".\n(^١٠) أي: ليُطْرَدَنَّ عنها. النهاية لابن الأثير (١٧٢).\n(^١١) في (ط) و(ك): \"على\" بدل \"عن\".\n(^١٢) قال الإمام البخاري رحمه الله تعالى في كتاب التفسير -باب قوله تعالى: ﴿قُلْ هَلُمَّ =\n⦗٩٢⦘ = شُهَدَاءَكُمُ﴾: \"لغة أهل الحجاز \"هَلمَّ\" للواحد والاثنين والجمع\".\nوقال الحافظ ابن حجر: \"هو من كلام أبي عبيد بزيادة: والذكر والأنثى فيه سواء، وأهل نجد يقولون للواحد: هلمَّ، وللمرأة: هلمِّي، وللاثنين: هلمَّا، وللقوم: هلموا، وللنساء: هلممن يجعلونها من \"هلممت\"، وعلى الأول فهو اسم فعلٍ معناه طلب الإحضار، والميم في \"هلم\" مبنية على الفتح في اللغة الأولى\". فتح الباري (٨/ ١٤٧).\n(^١٣) أي: بُعْدًا، والمكان السحيق: البعيد. شرح مسلم للنووي (٣/ ١٤٠).\n(^١٤) أخرجه مسلم في كتاب الطهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٦ ح ٣٩) من طريق معن، عن مالك به.\nفائدة الاستخراج:\n١ - لم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n٢ - ذكر مسلم طرفًا من المتن وأحال بالباقي على ما قبله، وذكر المصنِّف لفظ مالك تامًّا.","vol":"2","page":89},{"text":"٤٣٠ - أخبَرَنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهبٍ، أنَّ مالكًا حَدَّثه بإسناده مثلَه (^٢).\n_________\n(^١) لم يُذكر اسم أبيه في (ط) و(ك).\n(^٢) سبق تخريجه من موطأ مالك، وصحيح مسلم في الذي قبله.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":92},{"text":"٤٣١ - حَدثنا الصاغاني، حدثنا ابن أبي مريمَ (^١)، أخبرنا محمد بن جَعْفر بن أبي كثير (^٢)، أخبرني العلاء بن عبد الرحمن بإسنادِهِ مثلَهُ: قال (^٣): \"فأَقُولُ: سُحْقًا سُحْقًا (^٤) (^٥).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) الأنصاري الزُّرقي مولاهم المدني.\n(^٣) كلمة \"قال\" ليست في (ط) و(ك).\n(^٤) في (ط) و(ك) في هذا الموضع النص التالي: \"آخر الجزء الثاني في نسخة شيخنا أبي المظفر السمعاني\".\n(^٥) أخرجه مسلم في كتاب الطهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٨ ح ٣٩ و٤٠) من طريق الدراوردي عن العلاء بن عبد الرحمن.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":93},{"text":"<span data-type='title' id=toc-127>بَابُ (^١) بَيَانِ ضحكِ الله ﵎ (^٢) مِنْ عبده، وإلَى عبِيْدهِ، وأن أوْلَ مَنْ يَدْخُلُ الجنَّة تَكُونُ وُجُوْههمْ علَى صُوْرَةِ القَمَرِ، ثَم منْ دَخَلَها بَعْدَهُمْ نُورُ وُجُوْهِهمْ دُوْنَ قَدْرِ مَنْ تَقَدمَهُمْ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) إثبات صفة الضحك لله ﷾ على الوجه اللائق به سبحانه من غير تشبيهٍ لها -بضحك المخلوقين- أو تأويلٍ، أو تعطيل، أو تكييف هو المذهب الحق الذي كان عليه السلف من الصحابة والتابعين ومن بعدهم من أهل السنة رضوان الله عليهم أجمعين.\nقال الآجري رحمه الله تعالى: \"أهل الحق يصفون الله ﷿ بما وصف به نفسه ﷿، وبما وصفه به رسوله ﷺ، وبما وصفه به الصحابة ﵁، وهذا مذهب العلماء ممن اتبع ولم يبتدع، ولا يقال: كيف؟ بل التسليم له، والإيمان به: أن الله ﷿ يضحك، كذا روي عن النبي ﷺ، وعن صحابته ﵃، فلا ينكر هذا إلا من لا يُحمد حاله عند أهل الحق\".\nانظر: الشريعة للآجري (ص: ٢٧٧).\nواعلم أن أغلب الشراح المتأخرين -كالقرطبي والقاضي عياض والنووي وابن حجر رحمهم الله تعالى- لهذه الأحاديث وما شابهها من أحاديث الصفات إما أن يذهب فيها إلى التفويض مع قوله بأن ظاهرها غير مراد، أو تأويلها بالرضى والرحمة وإرادة الخير ونحو ذلك من التأويل المذموم، ويزعم أن هذين المذهبين هما المذهب الحق باعتبار أن التفويض أسلم، والتأويل أعلم وأحكم!\nوما قرَّره السلف رحمهم الله تعالى: هو المذهب الأسلم والأعلم والأحكم، وهو أن يوصف الله ﷿ بما وصف به نفسه، وبما وصفه به رسوله ﷺ، من غير تشبيهٍ =\n⦗٩٥⦘ = بصفات المخلوقين، ولا تأويل لها، ولا تكييف، ولا تعطيل، لأن الكلام في الصفات فرعٌ عن الكلام في الذات، فكما نثبت لله ﷿ ذاتًا تليق بجلاله وعظمته لا تشبه ذوات المخلوقين، فكذلك نثبت له صفاتٍ أثبتها لنفسه وأثبتها له رسوله ﷺ لا تشبه صفات المخلوقين، والكلام في بعض الصفات كالكلام في البعض الآخر.\nهذه من قواعد السلف رضوان الله عليهم أجمعين في تقرير عقيدة الأسماء والصفات، ذكرها الخطيب البغدادي في جزءٍ له في الكلام على الصفات -وهو مخطوط في الظاهرية نقل عنه الشيخ الألباني، ونقل الذهبي بعضه في ترجمة الخطيب في السير-.\nوقد صاغ هذه القواعد وجمعها وأورد لها الأدلة النقلية والعقلية شيخ الإسلام ابن تيمية في كثير من كتبه، ومن أنفعها: الرسالة التدمرية، والرسالة الحموية.\nانظر: سير أعلام النبلاء للذهبي (١٨/ ٢٨٤)، مقدمة مختصر العلوم للألباني (ص: ٤٨).","vol":"2","page":94},{"text":"٤٣٢ - حَدثنا أبو زُرعَةَ الرازي (^١)، حدثنا إبراهيم بن محمد بن عَرْعَرَةَ (^٢)، حدثنا أبو عاصم (^٣)، حدثنا ابن جُرَيجٍ (^٤)، أخبَرَني أبو الزُّبَيرِ (^٥) أنَّه سمِعَ جابر بن عبد الله يُسْأَلُ عَنِ الوُرُوْدِ (^٦) قَال: \"نَحْنُ يومَ القيامةِ على (كذا وكذا) (^٧) أنظر أي ذلك فوق\n⦗٩٦⦘ الناس (^٨)، فتُدعى الأممُ بأوثانِها وما كانَتْ تعبد الأوَّل فالأول ثمَّ يأتينا\n⦗٩٧⦘ ربنا ﵎ فيقول: مَنْ تنتظِرونَ؟ فنقولُ: ننتظِرُ ربَّنا ﵎ (^٩)، قال: فيقول: أنا ربُّكم، قال: فيتجلَّى لهم، قال: سمِعْتُ رسولَ الله ﷺ يقول: يضحك\" (^١٠).\n_________\n(^١) واسمه: عبيد الله بن عبد الكريم.\n(^٢) ابن البِرِند السامي البصري.\n(^٣) الضحاك بن مخلد النبيل الشيباني.\n(^٤) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٥) محمد بن مسلم بن تدرس المكي.\n(^٦) أي مجيء الناس إلى أرض المحشر يوم القيامة.\n(^٧) صورتها في الأصل و(م): \"كوا وكوا\"، وما أثبتُّ من النسختين الأخريين، ومصادر التخريج وغيرها. =\n⦗٩٦⦘ = ذكر المزي رحمه الله تعالى الحديث في الأطراف لمسلم بلفظ: \"نحن يوم القيامة على كوم … \"، فيظهر أنه جاء بهذا اللفظ في بعض نسخ روايات صحيح مسلم وهو الصواب كما فسره العلماء الذين سيأتي ذكرهم.\nويوافقه ما جاء في مسند الإمام أحمد (٣/ ٣٤٥) من طريق موسى بن داود عن ابن لهيعة عن أبي الزبير بلفظ: \"نحن يوم القيامة على كومٍ فوق الناس … \".\nوجاء عنده من طريق روح، عن ابن جريج كالذي عند مسلم وأبي عوانة.\nوأخرجه أبو يعلى الفراء من طريق عبد الله بن يزيد المقرئ، عن ابن لهيعة، عن أبي الزبير أنه سأل جابر عن الورود فقال: سمعت رسول الله ﷺ يقول: \"تجيء أمتي يوم القيامة على كوم فوق الناس … \". أخرجه في \"إبطال التأويلات\" (مخطوط ل ٦٠/ ب).\nوعبد الله بن يزيد المقرئ هو أحد العبادلة الذين يحسن حديث ابن لهيعة من طريقهم، ولكن تبقى عنعنة ابن لهيعة وهو مدلسٌ - كما سبق في ح (٢٧١).\nوأما لفظ مسلم والمصنِّف فقد جاء في مسند أحمد (٣/ ٣٨٣) من طريق روح، عن ابن جريج وسيأتي ما فيه. انظر: تحفة الأشراف للمزي (٢٢٤).\n(^٨) قال النووي رحمه الله تعالى: \"هكذا وقع هذا اللفظ في جميع الأصول من صحيح مسلم، واتفق المتقدمون والمتأخرون على أنه تصحيفٌ وتغييرٌ واختلاطٌ في اللفظ، مال الحافظ عبد الحق في كتابه \"الجمع بين الصحيحين\": هذا الذي وقع في كتاب مسلم تخليطٌ من أحد الناسخين أو كيف كان، وقال القاضي عياض: هذه صورة الحديث في جميع النسخ، وفيه تغيير كثير وتصحيفٌ، قال: وصوابه: \"نجيء يوم القيامة على كوم\" هكذا رواه بعض أهل الحديث، وفي كتاب ابن أبي خيثمة من طريق كعب بن مالك: \"يحشر الناس يوم القيامة فأكون أنا وأمتي على تل\" وذكر الطبري في التفسير\n=\n⦗٩٧⦘ = من حديث ابن عمر: \"فيرقى هو -يعني محمدًا ﷺ وأمته على كومٍ فوق الناس\"، وذكر من حديث كعب بن مالك: \"يحشر الناس يوم القيامة فأكون أنا وأمتي على تلٍّ\"، قال القاضي عياض: \"فهذا كله يبيِّن ما تغيَّر من الحديث، وأنه كان أظلم هذا الحرف على الراوي، أو امَّحى فعبَّر عنه بكذا وكذا، وفسَّره بقوله: أي فوق الناس، كتب عليه \"أنظر\" تنبيهًا، فجمع النقلة الكل ونسقوه على أنه من متن الحديث كما تراه\" هذا كلام القاضي عياض، وقد تابعه عليه جماعةٌ من المتأخرين، والله أعلم\".\nوذكر شيخ الإسلام ابن تيمية الحديث -كما أورده مسلم والمصنِّف- ثم قال: \"صوابه: على تلٍّ، كما جاء مفسَّرًا: أظن ذلك فوق الناس\".\nانظر: شرح مسلم للنووي (٣/ ٤٧ - ٤٨)، بغية المرتاد لابن تيمية (ص: ٤٦٢).\n(^٩) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٠) سيأتي تخريجه في الذي بعده.","vol":"2","page":95},{"text":"٤٣٣ - حدثنا عباس الدُّوري، حدثنا يحيى بن مَعين، حدثنا حجاج بن محمد (^١)، عن ابن جُريج، حدثنا أبو الزبير، ح\nوَحدثنا (^٢) عبد الله بن أحمد بن حنبل، وأحمد (^٣) أخي ﵀\n⦗٩٨⦘ قالا: حدثنا إسحاق بن منصور (^٤)، حدثنا روح (^٥)، حدثنا ابن جُريج، حدثنا أبو الزبير أنه سمِعَ جابر بن عبد الله يُسأل عن الورود [فقال: نحن يوم القيامة] (^٦)، فذكر مثله: فيقولون: حتى ننظُرَ إليك (^٧)، فيتجلى لهم يضحك، قال: سمِعتُ رسولَ الله ﷺ يقول: \"حتى تبدُوَ لَهَوَاتُهُ أو أَضْرَاسُه، فَيَنطلق ربُّهم فيتبَعُونَه، ويُعطَى كلَّ إنسانٍ منهم منافقٍ أو مُؤمنٍ نورًا وتغشى -أو كلمة نحوها- (^٨) ثمّ يتبعونه، وعلى جسرِ جهنَّم كلاليبُ وحَسَكٌ (^٩) تأخذ مَن شاء الله، ثم يُطْفَأ نورُ المنافقين ثم ينجو المؤمنون، فينجو أَوَّلُ زمرة وجوههم كالقمرِ ليلةَ البدرِ سبعون ألفًا لا يحاسبون، ثم\n⦗٩٩⦘ الذينَ يلونهم كأضْوَءِ نجمٍ في السَّماء، ثم كذلك، ثم تَحِلُّ الشفاعة فيشفعون حتى يخرجَ مِنَ النارِ مَن قال: لا إلهَ إلا الله، وكان في قلبِه مِنَ الخيرِ ما يزن شعيرةً، فَيُجعلون بفناءِ الجنَّةِ ويجعل أهل الجنَّة يَرشون عليهم الماء، ثم يَنْبُتُون نباتَ الشيء في السَّيل ويذهب حُرَاقُهُ (^١٠)، ثم يَسأل حتى يجعل لهم الدُّنيا مع عشرةِ أمثالِها\".\nهذا لفظُ حديث روح (^١١).\n_________\n(^١) المصيصي الأعور المكي.\n(^٢) في (ط) و(ك): \"وحدثني\".\n(^٣) لم أجد لأخي المصنِّف هذا ذكرًا في المصادر التي وقفت عليها.\n(^٤) في (م): \"عن\" بدل \"ابن\" وهو خطأ، وإسحاق بن منصور هو: الكوسج المروزي، أبو يعقوب التميميّ، نزيل نيسابور.\n(^٥) ابن عبادة بن العلاء القيسي، أبو محمد البصري.\n(^٦) ما بين المعقوفتين من (ط) و(ك).\n(^٧) المخاطب هو الله ﷿.\n(^٨) قوله: \"وتغشى أو كلمة نحوها\" ليست في صحيح مسلم.\n(^٩) قال النووي: \"الكلاليب جمع كَلُّوب بفتح الكاف، وضم اللام المشددة، وهو حديدة معطوفة الرأس يعلَّق فيها اللحم، وترسل في التنُّور، وقال صاحب المطالع: هي خشبة في رأسها عقافة حديد، وقد تكون حديدًا كلها، ويقال لها أيضًا: كُلَّاب\".\nوأما الحَسَك: فبفتح الحاء والسين المهملتين، وهو شوكٌ صلبٌ من حديد، واحدتها: حَسَكَة.\nانظر: النهاية لابن الأثير (١/ ٣٨٦)، شرح مسلم للنووي (٣/ ٢١، ٢٩).\n(^١٠) في (ط) و(ك): \"فيذهب\"، وحُرَاقُه: بضم الحاء المهملة، وتخفيف الراء، والضمير في حراقه يعود على المخرَج من النار، وعليه يعود الضمير في قوله: ثم يسأل، ومعنى حُرَاقه: أثر النار، والله أعلم. شرح مسلم للنووي (٣/ ٤٩ - ٥٠).\n(^١١) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٧ ح ٣١٦) عن إسحاق بن منصور وعبيد الله بن سعيد كلاهما عن روع به موقوفًا من قول جابر.\nوأخرجه الإمام أحمد في المسند (٣/ ٣٨٣) عن روحٍ به وإسناده صحيح، وأخرجه أيضًا (٣/ ٣٤٥) عن موسى بن داود عن ابن لهيعة به.\nوبسند ابن لهيعة أخرجه أبو يعلى الفرَّاء في \"إبطال التأويلات\" (ل ٦٠ ب) من طريق عبد الله بن يزيد المقرئ عنه به.\nوأخرجه أيضًا -في الموضع نفسه- من طريق عباس الدوري عن ابن معين به، وإسناده صحيح وهو أحد طريقي المصنِّف هنا، وسيأتي الكلام عليه.\nتنبيهان:\nالأول: الحديث في صحيح مسلم موقوفٌ على جابر، ليس فيه ذكر النبي ﷺ، وقال النووي: \"هذا الحديث جاء كله من كلام جابر موقوفا عليه وليس هذا من شرط مسلم إذ ليس فيه ذكر النبي ﷺ وإنما ذكره مسلم وأدخله في المسند لأنه روى مسندًا =\n⦗١٠٠⦘ = من غير هذا الطريق -أي: كما جاء في تخريج الحديث-، فذكره ابن أبي خيثمة عن ابن جريج يرفعه بعد قوله: يضحك، قال: سمعت رسول الله ﷺ يقول فينطلق بهم، وقد نبه على هذا مسلم بعد هذا في حديث ابن أبي شيبة وغيره في الشفاعة، وإخراج من يخرج من النار، وذكر إسناده وحماعه من النبي بمعنى بعض ما في الحديث والله أعلم\". انظر: شرح مسلم للنووي (٣/ ٤٨).\nالثاني: قوله ﷺ في الحديث: \"حتى تبدو لهَوَاته أو أضراسه\" ليس في صحيح مسلم، وهو ثابتٌ في هذا الحديث من طريق ابن معين، فقد أخرجه أبو يعلى من طريقه -كما سبق تخريجه- غير أنه قال فيه: \"يضحك ربكم حتى بدت لهواته وأضراسه\" بدون شك، ثم قال عقب الحديث تأكيدًا: \"قال ابن معين: لهواته وأضراسه\".\nثم قال أبو يعلى رحمه الله تعالى: \"وذكر أبو الحسن الدارقطني في \"الصفات\" عن أبي بكر النيسابوري قال: حدثنا عبد الله بن أحمد قال: حدثني أبي قال: حدثنا روح قال: حدثنا ابن جريج عن أبي الزبير أنه سمع جابرًا سئل عن الورود، وذكر الحديث وقال فيه: فيقول الله ﷿: أنا ربكم، فيقولون: حتى ننظر إليك، فيتجلَّى لهم يضحك، قال: سمعت رسول الله ﷺ يقول: حتى تبدو لَهَاته وأضراسه\".\nثم نقل عن المرُّوذي قوله يسأل الإمام أحمد: \"قلت: ما تقول في حديث ابن جريج عن أبي الزبير عن جابر فضحك حتى بدت …، قال: هذا يُشنَّع به، قلت: فقد حدَّثت به؛ قال: ما أعلم أني حدَّثت به إلا محمد بن داود -يعني المصيصي- وذاك أنه طلب إليَّ فيه، قلت: أفليس العلماء قد تلقَّته بالقبول؟ قال: بلى\".\nوقال أبو يعلى أيضًا بعد ذلك: \"قال أبو بكر الخلال: رأيت في كتاب الهروي المستملي أنه قال لأبي عبد الله: حديث جابر بن عبد الله: ضحك ربنا حتى بدت لهواته -أو قال أضراسه- ممن سمعته؟ قال: حدثنا روح … قال رسول الله ﷺ: \"يضحك ربنا حتى بدت لهواته -أو قال: أضراسه-\". وعقَّب أبو يعلى قائلًا: \"فقد =\n⦗١٠١⦘ = نصَّ -أي: الإمام أحمد- على صحة هذه الأحاديث والأخذ بظاهرها والإنكار على من فسَّرها\".\nثم ذكر أبو يعلى ما معناه أنَّ قوله في الحديث: لهواته وأضراسه في حديث الضحك فيه إثباتٌ بأنها صفة تختصُّ بالذات فيبطل ما تأوَّلته الجهمية ومن شايعهم من أنَّ المراد بالضحك من الله ﷾ هو إظهار النعم والفضل ونحو ذلك.\nوالعجيب -مع نقل أبي يعلى السابق ومع قول أبي عوانة عقب الحديث: هذا لفظ روحٍ- أن قوله: \"حتى تبدو لهواته وأضراسه\" ليس في رواية الإمام أحمد عن روحٍ في \"المسند\" -المطبوع- (٣/ ٣٨٣)، وكذلك ليس في كتاب \"الصفات\" للدارقطني بل موضعه في كتاب الدارقطني بياض مقدار كلمتين كما ذكر ذلك الشيخ: علي بن ناصر الفقيهي محقق كتاب الصفات للدارقطني!\nوالظاهر أن في موضع هذا البياض كان هذا النص؛ لأنه مثبتٌ في الحديث في كتاب \"الرؤية\" للدارقطني -وهو من طريق الإمام أحمد عن روح-، وكما نقله أبو يعلى من كتاب الدارقطني في الصفات، ويظهر -والله أعلم- أن بعض النسَّاخ استشنع هذه الألفاظ فلم يثبتها.\nوأما عدم وجوده في المسند فإما أن يكون الأمر من بعض النساخ كما سبق، أو أن الإمام أحمد رحمه الله تعالى كان لا يذكر هذه الألفاظ في تحديثه لكل أحد مع صحة الحديث عنده وقبول العلماء له، وقد سبق كلام الإمام أحمد أن هذا مما يُشنَّع به، أي من الأحاديث التي يُشنَّع على من ينشرها بين الناس، ويحدِّث بها كلَّ أحد، مع التسليم بها، ولذلك لم يحدِّث به إلا شخصًا واحدًا -وهو محمد بن داود المصيصي- طلبه منه، وذلك أنه كان يراعى فهم الناس لهذه الألفاظ، وأخذًا يقول علي بن أبي طالبٍ ﵁ الذي أخرجه البخاري، قال: \"حدِّثوا الناس بما يعرفون أتريدون أن يكذَّب الله ورسوله؟ \".\n⦗١٠٢⦘ = قال الحافظ ابن حجر: \"وممن كره التحديث ببعضٍ -أي: الأحاديث- دون بعض: الإمام أحمد في الأحاديث التي ظاهرها الخروج على السلطان، ومالك في أحاديث الصفات، وأبو يوسف في الغرائب، ومن قبلهم أبو هريرة كما تقدم عنه في الجرابين وأن المراد ما يقع من الفتن، ونحوه عن حذيفة، وعن الحسن أنه أنكر تحديث أنس للحَجَّاج بقصة العرنيين لأنه اتخذها وسيلة إلى ما كان يعتمده من المبالغة في سفك الدماء بتأويله الواهي، وضابط ذلك أن يكون ظاهر الحديث يقوي البدعة، وظاهره في الأصل غير مراد، فالإمساك عنه عند من يخشى عليه الأخذ بظاهره مطلوب، والله أعلم\".\nوالأصل في توحيد الصفات -كما قرَّره شيخ الإسلام ابن تيمية- هو أن يوصف الله تعالى بما وصف به نفسه، وبما وصفته به رسله نفيًا وإثباتًا، فيُثبت لله ما أثبته لنفسه، ويُنفى عنه ما نفاه عن نفسه ﷾، وأن الكلام في الصفات فرعٌ من الكلام في الذات، فكما ينبتُ لله ﷾ ذاتٌ حقيقية تَليق بجلاله وعظمته لا تشبه ذوات المخلوقين فهذه الذات متصفةٌ أيضًا بصفاتٍ حقيقية لا تُشبه صفات المخلوقين؛ فيُثبت له الصفات التي أثبتها لنفسه أو أثبتها له رسله الكرام بدون تشبيهٍ أو تعطيل أو تكييفٍ أو تأويل، والله أعلم.\nانظر: صحيح البخاري -كتاب العلم- باب من خص بالعلم قومًا دون قومٍ كراهية ألا يفهموا (الفتح ١/ ٢٧٢ ح ١٢٧)، الرؤية للدارقطني (ص: ١٦٣)، والصفات له (ص: ٤٧)، إبطال التأويلات لأبي يعلى (ل ٦٠ ب- ٦٢ أ)، التدمرية لابن تيمية (ص: ٧ - ٨، و٤٣).","vol":"2","page":97},{"text":"٤٣٤ - حَدثَنا أبو أمية، حدثنا أبو الوليد (^١)، حدثنا شعبَةُ، عن محمد بن زيادٍ (^٢) سمعتُ أبا هُريرَةَ يقول: قال رسول الله ﷺ: \"يَدخُل الجنة\n⦗١٠٣⦘ مِن أمتي سَبْعُونَ ألفًا بغيرِ حسابٍ\". فَقال عُكَّاشَةُ: يا رسولَ الله ادعُ الله أن يَجعَلَني منهم، فَدعا لَهُ، فقامَ رجلٌ آخَرُ (^٣) فقال: يا رسول الله ادعُ الله أن يجعَلَني منهم، فقال: \"سبقك بها عُكَّاشة\" (^٤).\n_________\n(^١) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) القرشيّ الجمحي مولاهم، أبو الحارث المدني، نزيل البصرة.\n(^٣) جاءت في إحدى روايات المصنِّف الآتية أنه رجلٌ من الأنصار، وذكر الخطيب البغدادي أنه سعد بن عبادة ﵁، ولكن حجَّته في ذلك حديثٌ مرسل لمجاهد عن النبي ﷺ، وفي إسناده ضعيفٌ أيضًا.\nانظر: الأسماء المبهمة في الأنباء المحكمة للخطيب (ص: ١٠٥ - ١٠٧).\n(^٤) أخرجه الدارمي في سننه -كتاب الرقائق- باب يدخل الجنة سبعون ألفًا من أمتي بغير حساب (٤٢٢ ح ٢٨٠٧) عن أبي الوليد الطيالسي عن شعبة به.\nوأخرجه ابن منده في \"الإيمان\" (٨٩٣) من طريق أبي أمية الطرسوسي -شيخ المصنِّف- عن أبي الوليد الطيالسي به.","vol":"2","page":102},{"text":"٤٣٥ - حدثنا الصاغاني، حدثنا خلاف (^١)، حدثنا غُنْدَر (^٢)، عن شعبَةَ بمثلِهِ (^٣).\n_________\n(^١) ابن سالم المُخَرِّمي، أبو محمد المهلبي مولاهم البغدادي.\n(^٢) هو: محمد بن جعفر الهُذَلي مولاهم، أبو عبد الله البصري.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٧ ح ٣٦٨) عن محمد بن بشار عن غندر عن شعبة به.\nوأخرجه الإمام أحمد في \"المسند\" (٤٥٦) عن غندر عن شعبة به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف لفظه في الذي قبله، وهو =\n⦗١٠٤⦘ = حديث شعبة.","vol":"2","page":103},{"text":"٤٣٦ - حدثَنا أبو داود الحراني، حدثنا محمد بن كثير (^١)، حدثنا الربيع بن مسلم (^٢)، عن محمد بن زياد، عن أبي هُرَيرَةَ عن النبي ﷺ بنحوه (^٣).\n_________\n(^١) العبدي، أبو عبد الله البصري.\n(^٢) القرشيّ الجمحي، أبو بكر البصري، أروى الناس عن محمد بن زياد.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٧ ح ٣٦٧) عن عبد الرحمن بن سلام الجمحي عن الربيع بن مسلم به، وذكر متنه كاملًا.","vol":"2","page":104},{"text":"٤٣٧ - حَدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس (^١)، عن ابن شهاب، حدَّثني سعيد بن المسيَّب (^٢) أنَّ أبا هُرَيرَةَ حدثه قال: سمعتُ رسول الله ﷺ يقول: \"يَدخل (^٣) الجنَّةَ مِن أُمَّتي زُمْرَةٌ، هم سبعون ألفًا تُضيء وجوههم إضاءة القمرِ ليلةَ البَدرِ\".\nقال أبو هُريرةَ: فقام عُكَّاشة بن محصن الأسدي يَرْفَعُ نَمِرةً عليهِ فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول الله ﷺ: \"اللهم اجعله منهم\"، ثم قام رجلٌ منَ الأنصارِ فقال: يا رسول الله، ادعُ الله أن يَجْعَلَني منهم، فقال: \"سبقك بها عُكَّاشةُ\" (^٤).\n_________\n(^١) ابن يزيد بن أبي النجاد الأيلي.\n(^٢) في (ط) و(ك): \"ابن المسيب\" بدون ذكر اسمه.\n(^٣) وقعت في (م): \"يدخلان\" وهو خطأ.\n(^٤) أخرجه البخاري في صحيحه -كتاب الرقاق- باب يدخل الجنة سبعون ألفًا بغير =\n⦗١٠٥⦘ = حساب (الفتح ١١/ ٤١٣ ح ٦٥٤٢) من طريق عبد الله بن المبارك عن يونس عن ابن شهابٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٧ ح ٣٦٩) عن حرملة عن ابن وهبٍ عن يونس عن ابن شهابٍ به.","vol":"2","page":104},{"text":"٤٣٨ - حدثنا أبو الجماهر الحضرمي (^١)، حدثنا أبو اليمان (^٢)، أخبرنا شعيبٌ (^٣)، عن الزهري، ح\nوحَدثَنا إسماعيل القاضي (^٤)، حدثنا إبراهيم بن حمزة (^٥)، عن الدَّراوردي (^٦)، عن ابن أخي الزهريّ (^٧)، عَن الزُّهري (^٨)، بإسناده، [نحوه] (^٩)، حديث شعيب بمثله سواء، والآخر بنحوه (^١٠).\n_________\n(^١) نسبته \"الحضرمي\" ليست في (ط) و(ك)، وهو: محمد بن عبد الرحمن الحضرمي الحمصي انظر.\n(^٢) الحكم بن نافع البهراني.\n(^٣) ابن أبي حمزة دينار الأموي مولاهم أبو بشر الحمصي.\n(^٤) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٥) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري المدني.\n(^٦) عبد العزيز بن محمد بن عبيد، أبو محمد المدني.\n(^٧) محمد بن عبد الله بن مسلم الزهريّ، أبو عبد الله المدني.\n(^٨) ما بين النجمين سقط من (م).\n(^٩) ما بين المعقوفتين من (ط) و(ك).\n(^١٠) أخرجه البخاري في صحيحه -كتاب اللباس- باب البرود والحبر والشملة (الفتح =\n⦗١٠٦⦘ = ١٠/ ٢٨٧ ح ٥٨١١) عن أبي اليمان عن شعيب عن الزهري به.","vol":"2","page":105},{"text":"٤٣٩ - حدثنا محمد بن إسحاق الصاغاني، أخبرنا ابن أبي مريم (^١)، أخبرنا أبو غَسَّان محمد بن مُطَرِّف (^٢)، حدَّثني أبو حَازم (^٣) عن سهل بن سعدٍ أنَّ النَّبيَّ ﷺ قال: \"ليدخلَنَّ الجنَّةَ مِن أمّتي سبعونَ ألفًا أو سبعمائة ألف -شك أبو حازم في أحد العَدَدين- متماسكون آخِذٌ بعضهم بِبَعضٍ، حتى يدخلَ أوَّلُهم وآخرُهم الجنَّةَ وجوههم على صورةِ القمرِ ليلةَ البدرِ\" (^٤).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم، أبو محمد المصري.\n(^٢) ابن داود بن مُطَرِّف الليثي المدني.\n(^٣) سلمة بن دينار المدني الأعرج.\n(^٤) لم يخرجه مسلم من هذا الطريق، وأخرجه البخاري في صحيحه -كتاب الرقاق- باب يدخل الجنة سبعون ألفًا بغير حساب (الفتح ١١/ ٤١٤ ح ٦٥٤٣) عن سعيد بن أبي مريم عن محمد بن مطرف عن أبي حازم به.","vol":"2","page":106},{"text":"٤٤٠ - حدثنا الصاغاني، أخبرنا أحمد بن محمد المكي (^١)، حدثنا عبد العزيز بن أبي حازم (^٢)، عن أبيه عن سهل بن سعدٍ أنَّ رسولَ الله ﷺ قال: \"يَدخُلُ (^٣) من أمتي سبعُونَ ألفًا أو سبعمائة ألفٍ\n⦗١٠٧⦘لا أدري أيُّ ذلك قال (^٤) - مُتَماسكون بعضُهُم آخذٌ بيدِ بعضٍ، لا يَدخلُ أوَّلُهم حتى يَدْخُلَ آخرُهُم، وُجوْهُهُمْ على ضوء القمرِ ليلةَ البدرِ\" (^٥).\n_________\n(^١) هو: أحمد بن محمد بن الوليد الأزرقي المكي، جدُّ الأزرقي صاحب \"تاريخ مكة\".\n(^٢) المخزومي مولاهم المدني.\n(^٣) في الأصل: \"يدخل الجنة\" وضرب على كلمة \"الجنة\" بالقلم، وهي ليست في النسخ الأخرى.\n(^٤) أي أبو حازم كما في صحيح مسلم.\n(^٥) أخرجه البخارى في صحيحه -كتاب الرقاق- باب صفة الجنة والنار (الفتح ١١/ ٤٢٤ ح ٦٥٥٤).\nوأخرجه مسلم في كتاب الإيمان -باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (١/ ١٩٨ ح ٣٧٣) كلاهما عن قتيبة، عن عبد العزيز بن أبي حازم، عن أبيه به.","vol":"2","page":106},{"text":"٤٤١ - حدثنا محمد بن الجُنَيد الدَّقَّاق (^١)، حدثنا يزيد بن هارون، أخبرنا حماد بن سلمة، عن ثابت البُناني، عن أنس بن مالك، عن عبد الله بن مسعودٍ عن النبي ﷺ قال: \"إِنَّ آخِرَ مَن يدخل الجنَّة لَرَجُلٌ يمشي على الصِّراط فَيَنْكُبُ (^٢) مرَّة ويَمشي مرة وتسفَعُهُ (^٣) النار مرة، فإذا جَاوز الصِّراطَ التفتَ إليها فقال: تبارك الذي نَجَّاني منكِ (^٤)، لقد أعطاني الله مَا لم يعطِ أحدًا مِنَ الأوَّلين والآخرين\".\n⦗١٠٨⦘ قال: \"فتُرفَعُ له شجرةٌ فيَنْظُر إليها فيقولُ: يا ربِّ أَدْنِني من هذه الشَّجرةِ فأستظِلَّ بظِلِّها وأشرَبُ من مائها، فيقول: يا عبدي فَلَعلّي إن أَدْنَيتُك منها سألتَني غَيرَها؟ فيقول: لا، يا ربِّ، ويُعَاهِدُهُ ألا (^٥) يسألَه غيرَها، وَالرَّبُّ ﵎ (^٦) يَعلم أنَّه سَيَسْأله؛ لأنَّه يرى ما لا صَبْر له عليه، فَيُدْنِيهِ منها.\nثمَّ تُرْفَعُ له شجرةٌ هي أحسَنُ منها، فيقول: يا ربِّ أَدْنِني من هذه الشَّجَرةِ فاستظِلَّ بِظِلِّها وأشربُ من ماءها، فيقول: يا عبدي ألم تعاهدْني ألا تسألَني غَيرَها؟ فيقول: يا ربِّ، هذه لا أسألك غيرها، فَيُدْنِيهِ منها.\n(فَتُرفَعُ له شَجرةٌ عندَ بابِ الجنّةِ هِي أحسَنُ منها فيقول: يا ربِّ أَدْنِني من هذه الشَّجرةِ أستظِلُّ بِظِلِّها وأشربُ من مَائِها، فيقول: أي عَبْدي ألم تُعَاهِدْني ألا تسالَني غَيرَها؟ فيقول: يا ربِّ هذه لا أسألك غيرها) ويُعاهده (^٧)، وَالرَّبُّ تعالى (^٨) يعلم أنَّه سَيَسْألُه غَيرَها، لأنَّه يرى ما لا صبر له عليه، فَيُدْنيه منها، فَيَسْمَعُ أصواتَ أهلِ الجنَّةِ قال: فيقول: [أي ربِّ] (^٩): أدخِلْني الجنَّةَ، قال: فيقول: أَيْ عبدي ألم\n⦗١٠٩⦘ تُعَاهِدْني ألا تَسْألَني غَيرَها؟ فَيَقول: يا ربِّ أدخِلْني الجنَّةَ، قال: فيقول ﵎ (^١٠): ما يَصْرِيْنِي (^١١) منك أيْ عبدي، أَيُرضيك أن أُعْطِيَك من الجنَّةِ مثلَ الدُّنيا ومثلَها مَعَها؟ قال: فَيَقُولُ: أتهزَأُ بي أَيْ رَبِّ، وَأنتَ ربُّ العزّةِ؟ \".\nفضحِك عبد الله حتى بَدَتْ نواجِذُهُ (^١٢)، قال: ألا تسألوني لم ضحكتُ؟ قال: لضَحِكِ رسول الله ﷺ، ثم قال لنا رَسولُ الله ﷺ: \"ألا تسألوني لم ضحكتُ؟ \" قالوا: لم ضحِكتَ يا رسول الله؟ قال: \"لِضَحِكِ الرَّبِّ تعالى (^١٣) حينَ قال: أتهزأ بي وأنتَ ربُّ العزّةِ؟ \" (^١٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد البغدادي، أبو جعفر الدقاق.\n(^٢) أي يعدل عن الطريق ويميل عنه، ونكب عن الطريق نكوبًا من باب: قَعَدَ.\nانظر: النهاية لابن الأثير (١١٢)، المصباح المنير للفيومي (ص: ٦٢٤).\n(^٣) قال النووي: \"معناه: تضرب وجهه وتسوِّده وتؤثِّر فيه أثرًا\". شرح مسلم (٣/ ٤٢).\n(^٤) في (ط) و(ك): \"منها\".\n(^٥) في (م): \"من لا\" ولعله سبق قلم.\n(^٦) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٧) كلمة \"ويعاهده\" سقطت من (م).\n(^٨) كلمة \"تعالى\" ليست في (ط) و(ك).\n(^٩) ما بين المعقوفتين من (ط) و(ك).\n(^١٠) في (ط) و(ك): \"فيدنيه منها، قال: فيقول ربنا ﵎: ما يصري منك … \" بدل قوله: \"فيقول: يا رب أدخلني الجنة قال: فيقول ﵎: ما يصريني منك\".\n(^١١) قال النووي: \"بفتح الياء وإسكان الصاد المهملة، ومعناه: يقطع مسألتك مني\".\nانظر: شرح مسلم للنووي (٣/ ٤٢).\n(^١٢) النواجذ واحدتها ناجذة وهي من الأسنان، واختلف فيها قال ابن الأثير: \"الأكثر الأشهر أنها أقصى الأسنان\". انظر: النهاية لابن الأثير (٥/ ٢٠).\n(^١٣) في (ط) و(ك): \"﷿\" بدل: \"تعالى\".\n(^١٤) أخرجه الإمام أحمد في \"المسند\" (١/ ٣٩١ - ٣٩٢) عن يزيد بن هارون عن حماد بن سلمة به، وقد أخرجه البخاري ومسلم من غير هذا الطريق كما سيأتي.","vol":"2","page":107},{"text":"٤٤٢ - حدثنا محمد بن أحمد بن الجنيد الدقاق أبو جَعفر أيضًا (^١)، حدثنا عمرو بن عاصم الكلابي (^٢)، حدثنا حماد بن سلمة، عن ثابت\n⦗١١٠⦘[البناني] (^٣)، عن أَنس [بن مالكٍ] (^٤) عن عبد الله بن مسعُودٍ أنّ رسول الله ﷺ قال: \"آخر مَن يدخلُ الجنَّةَ رَجُلٌ يمشي على الصِّراطِ، فهو يَكبُو (^٥) مرةً، ويمشي مَرةً، وتسْفَعُهُ النار -فذكر نحوَ حديثِ يزيد بن هارون- قال: فَيَقُول: يا ربِّ، أتستهزئ بي وأنتَ ربُّ العالَمين؟ \".\nفضحِكَ ابن مسعود فقال: ألا تسألوني مما أضحك؟ قالوا (^٦): ومِمَّا تضحك (^٧)؟ قال: هكذا فعل رسول الله ﷺ فضحِك فقال (^٨): \"ألا تسألوني مما أضحك؟ قالُوا: وَمِمَّا تضحك يا رسول الله؟ قال: مِن ضَحِكِ ربِّ العالمين حينَ قال: أتهزأ بي وأنت ربُّ العالمين؟ قال: فيقول: إنّي لا أستهزئ بك، وَلكنِّي على ما أشاءُ قادرٌ (^٩) \" (^١٠).\n_________\n(^١) وقع في (م) قوله: \"أخبرنا\" بين كلمتي: \"الدقاق\" و\"أبو جعفر\" ولعله سبق قلم.\n(^٢) وقع في (م): \"أبو عمرو بن عاصم\" ولعله سبق قلم، وعمرو هو: ابن عاصم بن =\n⦗١١٠⦘ = عبيد الله بن الوازع الكلأبي القيسي، أبو عثمان البصري.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) أي: يسقط على وجهه. شرح مسلم للنووي (٣/ ٤٢).\n(^٦) في (ط) و(ك): \"فقالوا\".\n(^٧) في (ط) و(ك): \"وما يُضحكك\".\n(^٨) في (ط) و(ك): \"قال\".\n(^٩) في (ط) و(ك): \"قدير\".\n(^١٠) لم أجد من أخرجه من هذا الطريق، وله طرقٌ أخرى كما سيأتي في الإسناد الآتي.","vol":"2","page":109},{"text":"٤٤٣ - حدثنا جَعفر الصَّائغ (^١)، حدثنا عفان (^٢)، حدثنا حَماد بن\n⦗١١١⦘ سلمة بإسناده نحوَ حديث عَمرو بن عاصم (^٣) (^٤).\n_________\n(^١) هو: جعفر بن محمد بن شكر الصائغ، أبو محمد البغدادي.\n(^٢) ابن مسلم الصفَّار الباهلي، أبو عثمان البصري.\n(^٣) بهامش (ك) النص التالي: \"بلغ علي بن محمد المهراني قراءةً على سيدنا قاضي القضاة أيده الله تعالى في الثالث\"، وفي (ط) كذلك ولكن بتقديم بعض الكلمات على بعض.\n(^٤) أخرجه مسلم في كتاب الإيمان -باب آخر أهل النار خروجًا (١/ ١٧٤ ح ٣١٠) عن أبي بكر بن أبي شيبة عن عفان بن مسلم به.\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٤١٠) عن عفان بن مسلمٍ به أيضًا.\nوأخرجه ابن منده في \"الإيمان\" (٨١٦) من طريق جعفر بن محمد الصائغ عن عفانٍ به.\nوللحديث طريق أخرى عند الشيخين، فقد أخرجه البخارى في صحيحه -كتاب الرقاق- باب صفة الجنة والنار (الفتح ١١/ ٤٢٦ ح ٦٥٧١)، وأخرجه في كتاب التوحيد -باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم (الفتح ١٣/ ٤٨٢ ح ٧٥١١).\nوأخرجه مسلم في كتاب الإيمان -باب آخر أهل النار خروجًا (١/ ١٧٣ - ١٧٤ ح ٣٠٨، ٣٠٩) كلاهما من طريق إبراهيم بن يزيد، عن عَبيدة السلماني، عن عبد الله بن مسعودٍ به، وذكر لفظه مطوَّلًا.","vol":"2","page":110},{"text":"<span data-type='title' id=toc-128>بَابُ (^١) بَيان نزولِ الرَّبِّ ﷿ (^٢) إِلى السَّمَاءِ الدُّنْيَا وأنَّ الله لا يَنَامُ، وأنهُ يَخْفض القِسط وَيَرْفَعُهُ، وأن أعْمَالَ النَّهارِ تُرْفَعُ إِلَيْه كل يومٍ، وأعمَالَ الليل تُرْفَعُ إِلَيْه كُلَّ لَيلةٍ، وَالدَّلِيْلُ علَى أَن النبي ﷺ حَجبهُ نُوْرُ رَبِّ العِزة (^٣) عن النظَرِ إِلى وَجْههِ ﵎ </span>(^٤)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك): \"﵎\" بدل \"﷿\".\nوإثبات نزول الله ﷾ إلى السماء الدنيا نزولًا حقيقيًّا كل ليلة على الوجه الذي يليق بجلاله وعظمته، نزولًا لا يشبه نزول المخلوقين، بلا تعطيل لهذه الصفة -كما ذهبت إليه الجهمية والمعتزلة وغيرهم-، ولا تأويل لها بنزول المَلَك أو نزول أمره ورحمته، ولا تكييف لها، وهو مذهب أهل الحق: الصحابة والتابعون ومن بعدهم من أهل السنة والجماعة.\nوبوَّب الآجري رحمه الله تعالى: باب الإيمان والتصديق بأن الله ﷿ ينزل إلى سماء الدنيا كل ليلة، ثم قال \"الإيمان بهذا واجب، ولا يسع المسلم العاقل أن يقول: كيف؟ ولا يرد هذا إلا المعتزلة، وأما أهل الحق فيقولون: الإيمان به واجب بلا كيف، لأن الأخبار قد صحت عن رسول الله ﷺ: أن الله ينزل كل ليلة، والذين نقلوا هذه الأخبار هم الذين نقلوا إلينا الأحكام من الحلال والحرام، وعلم الصلاة والزكاة والصيام والحج والجهاد، وكما قبل العلماء منهم ذلك كذلك قبلوا منهم هذه السنن، وقالوا: من ردَّها فهو ضالٌ خبيث، يحذرونه، ويحذِّرون منه\". انظر: الشريعة للآجري (ص: ٣٠٦).\nوقد أفاض في شرح هذه المسألة وما يتعلَّق بها وذكر مذاهب المخالفين والرد عليهم: شيخ الإسلام ابن تيمية رحمه الله تعالى في رسالة له بعنوان \"شرح حديث النزول\" وهو مطبوع.\n(^٣) في (ط) و(ك): \"نور الربِّ تعالى\".\n(^٤) في (ط) و(ك): \"وجهه الكريم\".","vol":"2","page":112},{"text":"٤٤٤ - حدثنا محمدُ بن عبد الملكِ الواسطي، حدثنا يَعْقُوب بن إبراهيمَ بن سعْدٍ، حدثنا أبي، عن ابن شهابٍ، عَن أبي سلمةَ (^١)، وَأبي عبد الله الأغر (^٢)، عن أبي هُريرة أنَّه (^٣) أخبرهما أن رسول الله ﷺ قال: \"يَنْزِلُ ربُّنا ﵎ كلَّ ليلةٍ حِينَ يبقى ثُلثُ الليلِ فيقولُ: مَن يَدْعُوني فَأَسْتَجِيبَ له؟ مَن يَسْتَغْفِرُني فأغفِرَ له؟ مَن يسألني فأُعْطِيَهِ؟ \" (^٤).\n_________\n(^١) ابن عبد الرحمن بن عوف الزهري.\n(^٢) سلمان الأغر المدني، مولى جُهَينة.\n(^٣) قوله: \"أنه\" ليست في (ط) و(ك).\n(^٤) في (ط) و(ك) تقديم عبارة \"من يسألني فأعطيه\" على \"من يستغفرني فأغفر له\".\nوالحديث أخرجه من هذا الطريق: ابن ماجه في سننه -كتاب إقامة الصلاة والسنة فيها- باب ما جاء في أيِّ ساعات الليل أفضل (١/ ٤٣٥ ح ١٣٦٦) عن أبي مروان العثماني ويعقوب بن حميد بن كاسب.\nوأخرجه الإمام أحمد في \"المسند\" (٢٦٤) عن أبي كامل مظفر بن مدرك كلهم عن إبراهيم بن سعد عن الزهري به.\nوأخرجه الدارقطني في \"النزول\" (ص: ١٠٧) من طريق محمد بن عبد الملك الواسطي -شيخ المصنِّف- عن يعقوب بن إبراهيم عن أبيه به.","vol":"2","page":113},{"text":"٤٤٥ - حدثنا محمد بن إسحاق بن الصَّباح الصَّغَاني (^١)، حدثنا\n⦗١١٤⦘ عبد الرزاق (^٢)، عن معمر، ح\nوحدثنا يونس بن عبد الأعلى (^٣)، أخبرنا ابن وَهب (^٤)، عن مالك (^٥)، ح\nوحدثنا أبو أُمية، حدثنا أبو اليمان (^٦)، أخبرنا شعيب (^٧)، كلُّهم عَن الزهريّ، عن أبي سلمة وأبي عبد الله الأغر صاحِبي أبي هُريرة، (عن أبي هريرة) (^٨) عن النبي ﷺ بمثله (^٩).\n_________\n(^١) كذا صورتها في النسخ: \"الصَّغَاني\" وسيأتي في ح (٧٢٣) قول المصنف: حدثنا: محمد بن إسحاق بن الصبَّاح الصنعاني، وجاء في ح (٦٥٦٥) مقرونًا مع رواة صنعانيين، وجمع معهم في النسبة فقال: \" … الصنعانيون\". =\n⦗١١٤⦘ = ولم أجد من ترجم له بهذا الاسم، والحديث في مصنَّف عبد الرزاق.\n(^٢) وهو في المصنَّف (١٠/ ٤٤٤).\n(^٣) في (ط) و(ك) \"يونس\" فقط بدون ذكر اسم أبيه، وهو الصدفي المصري.\n(^٤) عبد الله بن وهب بن مسلم القرشي مولاهم المصرى.\n(^٥) وهو في \"الموطأ\" (كتاب القرآن -باب ما جاء في الدعاء (١/ ٢١٤ ح ٣٠).\n(^٦) الحكم بن نافع البَهْرَاني الحمصي.\n(^٧) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٨) ما بين القوسين ذوي النجمين سقط من (م).\n(^٩) أخرجه البخاري في صحيحه -كتاب التهجد- باب الدعاء والصلاة آخر الليل (الفتح ٣/ ٣٥ ح ١١٤٥) عن عبد الله بن مسلمة القعنبي. وأخرجه في كتاب الدعوات -باب الدعاء نصف الليل (الفتح ١١/ ١٣٣ ح ٦٣٢١) عن عبد العزيز بن عبد الله الأويسي.\nوأخرجه أيضًا في كتاب التوحيد -باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ (الفتح ١٣/ ٤٧٣ ح ٧٤٩٤) عن إسماعيل بن أبي أويس كلهم عن مالك عن الزهري به.\n⦗١١٥⦘ = أخرجه مسلم في كتاب صلاة المسافرين وقصرها -باب الترغيب في الدعاء والذكر في آخر الليل والإجابة فيه (١/ ٥٢١ ح ١٦٨) عن يحيى الليثى عن مالك عن الزهري به وأخرجه الإمام أحمد في \"المسند\" (٢٦٧) عن عبد الرزاق عن معمر عن الزهري به.\nوأخرجه الدارمي في سننه -كتاب الصلاة -باب ينزل الله إلى السماء الدنيا (١/ ٤١٣ ح ١٤٧٩) عن الحكم بن نافع عن شعيب بن أبي حمزة عن الزهري به.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإأيمان، وإخراج المصنِّف له هنا فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":113},{"text":"٤٤٦ - حدثنا عباس (^١) بن محمد الدُّوري، حدثنا مُحَاضر بن المورِّع (^٢)، حدثنا سعد بن سعيد (^٣)، أخبرني سعيد بن\n⦗١١٧⦘ مَرْجَانةَ (^٤) قال: سمعتُ أبا هُريرةَ يقول: قال رسولُ الله ﷺ: \"ينْزِلُ الله ﵎ (^٥) إلى السماءِ الدُّنيا لِشَطرِ الليلِ أو لِثُلُثِ الليلِ الآخر فيقول: مَن يدعوني فأستجيبَ له؟ أو يسألني فَأُعْطِيَهُ؟ ثمَّ يقول: مَن يُقْرِض غير عَديمٍ ولا ظلومِ؟ \" (^٦).\n_________\n(^١) في (ط) و(ك): \"العباس\".\n(^٢) الهَمْدَاني، أبو المورِّع الكوفي، فيه كلام يسير، وقد توبع هنا في الإسناد الذي بعده. انظر: ح (٦١).\n(^٣) ابن قيس بن عمرو الأنصاري المدني، توفي سنة (١٤١ هـ)، وهو أخو يحيى بن سعيد الأنصاري.\nقال ابن سعد: \"كان ثقة، قليل الحديث، دون أخيه\"، وقال ابن معين: \"صالح\"، ووثقه ابن عمار، والعجلي، وذكره ابن حبان في الثقات مرة في طبقة التابعين، وأعاده في طبقة أتباع التابعين وقال: \"كان يخطئ، لم يفحش خطؤه؛ فلذلك سلكناه مسلك العدول\"، وقال ابن عدي: \"له أحاديث صالحة تقرب من الاستقامة، ولا أرى بحديثه بأسًا بمقدار ما يرويه\"، وقال الدارقطني: \"ليس به بأس\"، وذكره ابن شاهين في الثقات ونقل توثيق ابن عمار فيه.\nوضعفه ابن معين والإمام أحمد في رواية، وقال أحمد مرة: \"ليس كحكم الحديث\". =\n⦗١١٦⦘ = وقال أبو حاتم: \"مؤدي\"، فقال ابنه: \"يعني أنه كان لا يحفظ، يؤدي ما سمع\"، ونقل الذهبي -في الميزان- عن ابن دقيقٍ العيد قوله في تفسير هذه اللفظة: \"اختلف في ضبط (مود) فمنهم من خففها أي: هالك، ومنهم من شددها أي: حسن الأداء\"، ونقل ابن حجر هذا التفسير الأخير -في التهذيب- عن أبي الحسن بن القطان وهو متقدم على ابن دقيق العيد، وتفسير ابن أبي حاتم فيه زيادة: \"كان لا يحفظ\" فالأخذ به أولى، وهو أعلم بألفاظ أبيه، والله أعلم.\nوقال الترمذي: \"تكلَّم بعض أهل الحديث فيه من قبل حفظه\"، وقال النسائي: \"ليس بالقوي\"، وذكره العقيلي، وابن الجوزي في الضعفاء، ونقل ابن الجوزي عن ابن حبان قوله: \"لا يحل الاحتجاج به\" وهذا القول قاله ابن حبان في المجروحين (١/ ٣٥٧) في: سعد بن سعيد المقبري، فلعله اشتبه على ابن الجوزي.\nوقال ابن حزم: \"ضعيفٌ جدًّا لا يحتج به، لا خلاف في ذلك\" وهذا تعنُّتٌ من ابن حزم رحمه الله تعالى، فقد وثقه من سبق ذكرهم، واحتج به مسلم.\nوقال الذهبي في السير: \"أحد الثقات\"، وفي الكاشف: \"صدوق\"، وذكره في المتكلم فيهم بما لا يوجب الرد وقال: \"وثِّق\" ونقل تضعيف الإمام أحمد والنسائي، وقول الدارقطني.\nوقال الحافظ ابن حجر: \"صدوق، سيّئ الحفظ\". فهو ممن يعتبر بحديثه، وقد تابعه متابعة قاصرة: الزهريّ كما سبق في الأسانيد الماضية وغيره كما سيأتي في التخريج.\nانظر: الطبقات لابن سعد (الجزء المتمم لطبقات تابعي أهل المدينة ومن بعدهم ص: ٣٣٨ - ٣٣٩)، العلل رواية عبد الله (١/ ٥١٣)، ورواية المروذي (ص: ٨٢)، سؤالات أبي داود للإمام أحمد (ص: ٢١٦)، الثقات للعجلي (١/ ٣٩٠)، سنن الترمذي (٣/ ١٢٤ ح ٧٥٩)، الضعفاء والمتروكين للنسائي (ص: ١٣٠)، الضعفاء للعقيلي (١١٧)، الجرح والتعديل لابن أبي حاتم (٤/ ٨٤)، الثقات لابن حبان =\n⦗١١٧⦘ = (٤/ ٢٩٨ و٦/ ٣٧٩)، الكامل لابن عدي (٣/ ١١٨٨)، الثقات لابن شاهين (ص: ١٤١) المحلى لابن حزم (١١/ ٤٠) الضعفاء لابن الجوزي (١/ ٣١١)، تهذيب الكمال للمزي (١٠/ ٢٦٢)، السير (٥/ ٤٨٢)، والميزان (١٢٠)، والمتكلم فيهم بما لا يوجب الرد (ص: ١١١)، والكاشف كلها للذهبي (١/ ٤٢٨)، تهذيب التهذيب (٣/ ٤١٠)، والتقريب لابن حجر (٢٢٣٧).\n(^٤) هو: سعيد بن عبد الله القُرشي العامري مولاهم، أبو عثمان الحجازي، ومَرْجَانة أمُّه، قاله البخاري وابن أبي حاتم، ونبَّه على ذلك المصنِّف في الرواية الآتية، ومسلم عقب الحديث.\nوانظر: التاريخ الكبير للبخاري (٣/ ٤٩٠)، الجرح والتعديل لابن أبي حاتم (٤/ ٣٥).\n(^٥) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٦) أخرجه مسلم في كتاب صلاة المسافرين وقصرها -باب الترغيب في الدعاء والذكر في آخر الليل والإجابة فيه (١/ ٥٢٢ ح ١٧١) عن حجاج بن الشاعر عن محاضر بن المورِّع عن سعد بن سعيد الأنصاري به.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف له هنا فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":115},{"text":"٤٤٧ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث (^١)،\n⦗١١٨⦘ ويزيد بن سنان قالا: حدثنا ابن أبي مريم (^٢)، أخبرنا سليمان بن بلال (^٣)، عن سعد [بن سعيد قال: أخبرني سعيد بن مرجانة، عن أبي هريرة، عن النبي ﷺ بمثله، قال صالح في حديثه عن ابن أبي مريم] (^٤) بمثله: \"ثُم يبسُط يَدَيْهِ ﵎ فيقول: مَن يُقْرِضُ غيرَ عَدُوم ولا ظلوم؟ \" (^٥).\nقال أبو عَوانة (^٦): يقال: مرجانة أمُّه، وهو ابن عبد الله.\n_________\n(^١) أبو الفضل المصري.\n(^٢) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٣) التيمي مولاهم المدني.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، ووقع في (ط): \"سعيد بن سعيد\" ولعله سبق قلم.\n(^٥) أخرجه مسلم في كتاب صلاة المسافرين وقصرها -باب الترغيب في الدعاء والذكر في آخر الليل والإجابة فيه (١/ ٥٢٢ ح ١٧١) من طريق عبد الله بن وهب عن سليمان بن بلال عن سعد بن سعيد الأنصاري به، وقال عقبه: \"ابن مرجانة هو سعيد بن عبد الله، ومرجانة أمه\".\nولمسلمٍ طريقين آخرين للحديث، فقد أخرجه -في الموضع السابق ذكره ح (٦٩ و٧٠) من طريق سهيل بن أبي صالح عن أبيه عن أبي هريرة به، ومن طريق الأوزاعي عن يحيى عن أبي سلمة عن أبي هريرة به.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الإيمان، وإخراج المصنِّف له هنا فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n(^٦) قوله: \"قال أبو عوانة\" ليست في (ط) و(ك).","vol":"2","page":117},{"text":"٤٤٨ - حَدثَنا علي بن حَرب، حدثنا أبو معاوية (^١)، حدثنا\n⦗١١٩⦘ الأعمَشُ، عن عَمرو بن مُرَّةَ (^٢)، عن أبي عُبَيدة (^٣)، عَنْ أبي موسى قال: قَامَ فينا رَسولُ الله ﷺ بخَمسِ كلماتٍ [فقال:] (^٤) \"إنَّ الله لا ينامُ، وَلا ينبغي لَهُ أَن ينامَ، يَخْفِضُ القِسْطَ وَيرفَعُه، يُرْفَعُ إليهِ عملُ الليلِ قَبْلَ عَمَلِ النَّهارِ، وَعَمَلُ النَّهارِ قَبْلَ عَمَلِ الليلِ، حِجَابُهُ النُّورُ لو كَشَفَهُ لأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ (^٥) ما انتَهَى إليه بَصَرُهُ من خَلْقِهِ\" (^٦).\n_________\n(^١) محمد بن خازم الضرير الكوفي، ثقة في الأعمش، انظر: ح (٦٩).\n(^٢) ابن عبد الله بن طارق الجملي المرادي، أبو عبد الله الكوفي الأعمى.\n(^٣) عامر بن عبد الله بن مسعود الهذلي، وقيل: اسمه كنيته، ذكره ابن سعد، والبخاري بكنيته لا غير، وقال الترمذي: لا يعرف اسمه، ودكر الإمام مسلم في الكنى اسمه: عامر.\nانظر: طبقات ابن سعد (٦/ ٢١٠)، التاريخ الكبير للبخاري (كتاب الكنى مطبوع في نهاية المجلد الثامن ص: ٥١)، الكنى والأسماء لمسلم (١/ ٥٨٨)، سنن الترمذي (١/ ٢٨).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) قال البغوي رحمه الله تعالى: \"أي: نور وجهه، ويقال: جلال وجهه، ومنها قيل: (سبحان الله) إنما هو تعظيم له وتنزيهٌ، أي: أنزِّهك يا رب من كلِّ سوء\".\nوقال النووي: \"قال صاحب العين والهروي وجميع الشارحين للحديث من اللغويين والمحدثين معنى سبحات وجهه: نوره وجلاله وبهاؤه\".\nانظر: شرح السنة للبغوي (١/ ١٧٤)، شرح صحيح مسلم للنووي (٣/ ١٤).\n(^٦) بهامش (ك) النص التالي: \"حاشية: حجابه النار قيل: سبحات من التسبيح، والتسبيح تنزيه الله من كل سوء فليس فيه إثبات النور للوجه، وإذا فيه لو كشف الحجاب الذي على أعين الناس لاحترقوا، وقوله: كل شيءٍ أدركه بصره يعني: كل ما أوجده من العرش إلى الثرى، فلا نهاية لبصره، والله أعلم\". ولم يتبيَّن لي من هو صاحب هذه الحاشية. =\n⦗١٢٠⦘ = والحديث أخرجه مسلم في كتاب الإيمان -باب في قوله ﵇: إن الله لا ينام، وفي قوله: حجابه النور لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه (١/ ١٦١ ح ٢٩٣) عن أبي بكر بن أبي شيبة وأبي كريب كلابها عن أبي معاوية به.","vol":"2","page":118},{"text":"٤٤٩ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفِرْيابي (^٢)، حدثنا سفيانُ (^٣) عن الأعمشِ، عن عَمرو بن مُرَّة، عَن أبي عُبَيدَةَ، عن أبي موسى قال: قال النبيُّ ﷺ بمثله: \"سُبُحَاتُ وجهِهِ كلَّ شيءٍ أدركه بَصَرُهُ\" (^٤).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبي.\n(^٣) هو الثوري بيَّنه الآجري في روايته.\n(^٤) أخرجه الآجري في \"الشريعة\" (ص: ٢٩٠) من طريق أبي عاصم النبيل عن الثوري عن الأعمش به، وذكر متنه كاملًا، وقال فيه: \"سبحات وجهه كل من أدرك بصره\".","vol":"2","page":120},{"text":"٤٥٠ - حدثَنا يزيد بن سنان البصري، حدثنا الحسن بن عمر بن شقيق (^١)، حدثنا جَرير (^٢)، عن الأعمش، عن عَمرو بن مُرَّة، عن أبي عُبَيدةَ، عن أبي موسى الأشعري قال: قامَ فينا رسولُ الله ﷺ بأربعِ كلماتٍ: فقال: \"إنّ الله لا ينام -بمثله- سُبُحَاتُ وَجْهِهِ كلَّ شَيءٍ أدركه بَصَرُهُ\" (^٣).\n_________\n(^١) ابن أسماء الجَرْمي، أبو علي البصري.\n(^٢) ابن عبد الحميد بن قُرْط الضبي، أبو عبد الله الكوفي.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب في قوله ﵇: إن الله لا ينام، وفي قوله: حجابه النور لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه =\n=\n⦗١٢١⦘ = (١/ ١٦٢ ح ٢٩٤) عن إسحاق بن إبراهيم عن جرير عن الأعمش به.","vol":"2","page":120},{"text":"٤٥١ - حَدثَنا يوسف بن مُسَلَّم، حدثنا حجاج (^١)، حدثني شُعبة، ح\nوَحدثنا يونس بن حَبيب، حدثنا أبو داود (^٢)، حدثنا شعبةُ، عن عَمرو بن مُرَّة قال (^٣): سمعتُ أبا عُبيدَةَ، عن أبي موسى قال: قامَ فينا رسولُ الله ﷺ بأربعٍ فقال: \"إنَّ الله لا ينام، ولا ينبغي له أن ينامَ، يَخْفِضُ القِسْطَ ويَرْفَعُهُ، يُرْفَعُ إِليه عملُ النَّهارِ قَبْلَ الليلِ، وَعَمَلُ الليلِ قبلَ النَّهارِ\" (^٤).\nقال أبو داود: \"عملُ النهار بالليلِ، وَعَمل الليلِ بالنهارِ\" (^٥).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٦٦) غير أنه قرن المسعودي مع شعبة في الإسناد، وليس عنده أول الحديث: \"قام فينا رسول الله ﷺ بأربعٍ\"، ولعل المصنِّف ﵀ ساقه من لفظ الحجاج عن شعبة.\n(^٣) كلمة \"قال\" ليست في (ط) و(ك).\n(^٤) أخرجه مسلم في كتاب الإيمان -باب في قوله ﵇: إن الله لا ينام، وفي قوله: حجابه النور لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه (١/ ١٦٢ ح ٢٩٥) من طريق محمد بن جعفر عن شعبة عن عمرو بن مرة به، آخر الحديث عنده كلفظ أبي داود الطيالسي.\n(^٥) في مسند الطيالسي بتقديم الجملة الثانية على الأولى.","vol":"2","page":121},{"text":"٤٥٢ - حدثنا يونس بن حَبيب، حدثنا أبو دَاود (^١)، حدثنا يزيد بن\n⦗١٢٢⦘ إبراهيمَ (^٢)،\n⦗١٢٤⦘ عَن قتادةَ (^٣)، عن عبد الله بن شَقيق (^٤) قال: قلتُ لأبي ذرٍّ: لو رأيتُ رسولَ الله ﷺ سألتُه عن شيءٍ، فقال: ما هو؟ قلتُ: كنتُ أسأله: هل رأيتَ ربَّك؟ فقال أبو ذرٍّ: سألتُ رسول الله ﷺ: هل رأيتَ ربَّك؟ فقال: نورٌ أَنَّى أَرَاهُ؟ \" (^٥).\n_________\n(^١) الطيالسي، والحديث في مسنده (ص: ٦٤).\n(^٢) التُّسْتَري، أبو سعيد البصري، توفي سنة (١٦٣ هـ)، وقيل قبلها.\nأغلب الأئمة على توثيقه وقبول روايته مطلقًا، إلا أن يحيى بن سعيد القطان، وابن عدي، والحافظ ابن حجر تكلموا في روايته عن قتادة.\nفقد وثقه وكيع، وابن سعد، وابن معين، وابن المديني، وابن نمير، والإمام أحمد، وأحمد بن صالح، وقال البخاري: \"صدوق\"، ووثقه العجلي، وأبو زرعة، وأبو حاتم الرازيان، والنسائي وذكره ابن حبان، وابن شاهين في الثقات، ووثقه ابن حزم.\nوقال يحيى بن سعيد القطان: \"يزيد عن قتادة ليس بذاك\"، وقال ابن عدي: \"وليزيد أحاديث مستقيمة عن كل من يروي عنه، وإنما أنكرت عليه أحاديث رواها عن قتادة عن أنس، وهو ممن يكتب حديثه، ولا بأس به، فأرجو أن يكون صدوقًا\".\nووثقه الذهبي في السير والميزان والتذكرة وغيرها، وقال في التذكرة أيضًا: \"متفق على حديثه\".\nوقال الحافظ ابن حجر في الهدي: \"أخرج له البخاري ثلائة أحاديث فقط، اثنان متابعة، والآخر احتجاجًا\"، وقال في التقريب: \"ثقة ثبتٌ إلا في روايته عن قتادة ففيها لينٌ\".\nفعلى هذا يقبل من روايته عن قتادة ما تابعه عليه غيره، وقد تابعه هنا همام العَوذي، وهشام الدستوائي كما سيأتي في الرواية الآتية، فالحمد لله.\nتنبيهات:\nالأول: فرَّق ابن حزمٍ رحمه الله تعالى بين يزيد بن إبراهيم التستري، ويزيد بن إبراهيم الراوي عن قتادة، فوثَّق الأول وقال عن الثاني: \"ليس بالقوي\"، وقال الحافظ ابن حجر عنه في هدي السارى إنه خطأ فاحشٌ واضح من ابن حزم، وهو تفريقٌ مردود، وقال في التهذيب: \"ولا أدري من سلفه في جعله اثنين؟ \".\nالثاني: عزا الذهبي قول القطان: \"ليس بذاك في قتادة\" إلى ابن معين في \"المغني\" و\"الميزان\" وعزاه في \"المتكلم فيهم بما لا يوجب الرد\" إلى يحيى القطان، وابن معين، =\n⦗١٢٣⦘ = وفي \"السير\" عزاه إلى القطان وحده، وهو الظاهر، ولم أجد هذا القول في الكتب الناقلة عن ابن معين، وكذا لم أجد أحدًا عزاه إليه غير الذهبي، فلعله خطأٌ مطبعيٌّ، أو وهم، والله أعلم.\nالثالث: ذكر ابن عدي رحمه الله تعالى هذا الحديث ضمن الأحاديث التي أنكرها على يزيد، وقال في آخر لفظ الحديث: \"نورٌ أُريه مرتين أو ثلاثًا\"، ولعله خطأٌ مطبعي، والصواب -كما ساقه المصنِّف، ونقله الذهبي في الميزان عن كامل ابن عدي كعادته-: \"نورٌ أنى أراه\"، ثم قال ابن عدي: \"لم يروه عن قتادة غير يزيد، ولا أعلم رواه عن يزيد غير معتمر\"!\nكذا قال ﵀، وفيه نظرٌ وقد رواه عن قتادة غير يزيد، فرواه همام بن يحيى العَوذي، وهشام الدَّستَوائي كما أورده المصنِّف في الطريق الآتية، وقد أخرجه مسلمٌ وغيره من طريقهما كما سيأتي في التخريج.\nوأما قوله: \"ولا أعلم رواه عن يزيد غير معتمر\"، فقد رواه عند المصنِّف أربعة غير المعتمر عن يزيد، وهم: أبو داود الطيالسي، وعبيد الله بن موسى، وعفان، وموسى بن إسماعيل، وعند مسلم وكيع عن يزيد، وقد رواه غير هؤلاء أيضًا عن يزيد كما سيأتي في التخريج.\nوعلى هذا فلا ينبغي أن يُعدَّ هذا الحديث من مناكير يزيد بن إبراهيم هذا، والله أعلم.\nانظر: الطبقات لابن سعد (٧/ ٢٧٨)، تاريخ الدارمي (ص: ٢٢٤)، سؤالات عثمان بن أبي شيبة عن ابن المديني (ص: ٦١)، العلل رواية عبد الله بن أحمد (١/ ٣٣٠ و٤٨)، الثقات للعجلي (٣٦٠)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (٩٧٧)، الجرح والتعديل لابن أبي حاتم (٩/ ٢٥٢)، الثقات لابن حبان (٧/ ٦٣١)، الكامل لابن علي (٧/ ٢٧٣٤)، الثقات لابن شاهين (ص: ٣٤٩)، المحلى لابن حزم (٧/ ٥٧)، تهذيب الكمال للمزي (٣٧٧)، سير أعلام النبلاء =\n⦗١٢٤⦘ = (٧/ ٢٩٢)، والميزان (٤/ ٤١٨) وتذكرة الحفاظ (١/ ٢٠٠)، والكاشف (٣٨٠)، والمغني (٧٤٧)، والمتكلم فيهم بما لا يوجب الرد (ص: ١٩٠) للذهبي، هدي الساري (ص: ٤٧٦)، وتهذيب التهذيب (١١/ ٢٧٠) والتقريب لابن حجر (٧٦٨٤).\n(^٣) ابن دعامة السدوسي، مدلس، وقد صرَّح بالتحديث في مسند الإمام أحمد (٥/ ١٧٥)، وانظر: ح (١٧).\n(^٤) العُقَيلي البصري، أبو عبد الرحمن، أو أبو محمد، توفي سنة (١٠٨ هـ).\nثقة في حديثه، وثقه ابن معين، والإمام أحمد، وأبو زرعة، وأبو حاتم الرازيان وغيرهما، وتُكلِّم فيه لأنه كان عثمانيًّا يحمل على علي بن أبي طالب ﵁.\nرمز له الذهبي في الميزان: \"صح\" وقال: \"بصري ثقة، لكنه فيه نصب\"، وكذا قال الحافظ ابن حجر: \"ثقة، فيه نصب\".\nانظر: الضعفاء للعقيلي (٢٦٥)، الجرح والتعديل لابن أبي حاتم (٥/ ٨١)، الكامل لابن عدي (٤/ ١٤٨٦)، تهذيب الكمال للمزي (١٥/ ٨٩)، الميزان للذهبي (٤٣٩) التقريب (٣٣٨٥).\n(^٥) سيأتي تخريجه مع الذي بعده.","vol":"2","page":121},{"text":"٤٥٣ - حدثَنا إسحاق بن سَيَّار النَّصيبي (^١)، وأبو أُميَّة قالا: حدثنا\n⦗١٢٥⦘ عبيد الله بن موسى (^٢)، ح\nوَحدثنا علي بن سَهلٍ (^٣)، حدثنا عَفان (^٤)، ح\nوَحَدثنا عثمانُ بن خُرَّزَاذ (^٥)، حدثنا موسى بن إسماعيلَ (^٦)، قالوا: حدثنا يزيدُ بن إبراهيمَ، عن قتادةَ، [بمثله] (^٧) (^٨).\n⦗١٢٦⦘ قال عثمانُ بن خُرَّزاذ (^٩): سمعتُ أحمدَ بن حَنْبل يقول: ما زلتُ مُنكِرًا لحديثِ يزيدَ بن إبراهيم حَتى حَدثنا عَفان، عن هَمام (^١٠)، عن قتادة، عن عبد الله بن شقيق قال: قلتُ لأبي ذرٍّ: لو رأيتُ رسول الله ﷺ لَسألْتُه، قال: سألتَه عَن ماذا؟ قال: قلتُ: هل رأيتَ ربَّك؟، فقال: سألتُهُ (^١١) فقال: \"قد رأيتُ نورًا أَنَّى أَرَاهُ؟ \" (^١٢)\n⦗١٢٧⦘ قال عَفان: فقدم علينا ابنُ هشام الدَّسْتَوائي -يعني معاذًا- فحدثنا عن أبيه، عن قتادة بمثلِ ما قال همام [به] (^١٣).\nقال عثمان [بن خُرَّزاذ] (^١٤): حَدثناه القَوَارِيري (^١٥)، حدثنا معاذ بن هشام (^١٦)، عن أبيهِ، عن قتادة (^١٧).\nقال (^١٨): وحدثنا عثمان بن أبي شيبة (^١٩)، حدثنا عفان، حدثنا همام بمثلِ حديث أحمد (^٢٠) بن حنبل، وَفي حديث مُعاذٍ قال: وقد سألتُهُ (^٢١)\n⦗١٢٨⦘ فقال: \"نورًا أَنَّى أَرَاهُ\"؟! (^٢٢)\nوَرواه جَعفر بن محمد (^٢٣)، عن (^٢٤) عَفان بمثلِهِ (^٢٥).\n_________\n(^١) نسبته \"النصيبي\" ليست في (ط) و(ك)، وانظر: ح (٣٢).\n(^٢) ابن أبي المختار باذام العبسي الكوفي، انظر: الحديث الذي في المقدمة.\n(^٣) في هذه الطبقة اثنان ممن يعرف بعلي بن سهلٍ.\nالأول: علي بن سهل بن قادم الرملي الحرَشي، أبو الحسن، ذكر المزي أبا عوانة في الرواة عنه ولم يذكر عفان في شيوخه، أخرج له أبو داود والنسائي في عمل اليوم والليلة.\nوالثاني: علي بن سهل بن المغيرة البزاز، أبو الحسن البغدادي المعروف بالعفاني لملازمته عفان بن مسلم الصفار، ذكره المزي تمييزًا، ولم يذكر أبا عوانة في الرواة عنه، والظاهر أنه الثاني لشهرته بنسبته إلى عفان بن مسلم.\nوقد روى المصنِّف عن الثاني كما سيأتي في أسانيد قادمة مثل: ح (٦٣٩)، (٦٥٣)، وعلى الاحتمالين فكلاهما ثقة والحمد لله.\nوهناك ثالثُ في هذه الطبقة أيضًا وهو: علي بن سهل المدائني، ولكن لم يذكر في شيوخه عفان، ولا في تلاميذه أبو عوانة، فلذلك أستبعد أن يكون هو المعني، والله أعلم. انظر: تهذيب الكمال (٢٠/ ٤٥٤ - ٤٥٨).\n(^٤) ابن مسلم الصفار الباهلي، أبو عثمان البصري.\n(^٥) هو: عثمان بن عبد الله بن محمد بن خُرَّزاذ البصري الأنطاكي.\n(^٦) المِنْقَري مولاهم، أبو سلمة التبوذكي.\n(^٧) ما بين المعقوفتين من (ط) و(ك).\n(^٨) أخرجه مسلم في كتاب الإيمان -باب في قوله ﵇: نورٌ أنى أراه، وفي قوله: رأيت =\n⦗١٢٦⦘ = نورًا (١/ ١٦١ ح ٢٩١) من طريق وكيع عن يزيد بن إبراهيم عن قتادة به.\nوأخرجه الإمام أحمد في \"المسند\" (٥/ ١٥٧) عن وكيع وبهز بن أسد كلاهما عن يزيد بن إبراهيم عن قتادة به، وأخرجه أيضًا (٥/ ١٧١) عن يحيى بن سعيد القطان عن يزيد بن إبراهيم عن قتادة به، وأخرجه أيضًا (٥/ ١٧٥) عن يزيد بن هارون عن يزيد بن إبراهيم قال: ثنا قتادة به.\nوأخرجه الدارقطني في \"الرؤية\" (ص: ٣٤٣) من طريق معاذ بن معاذ العنبري عن يزيد بن إبراهيم التستري عن قتادة به.\nوأخرجه ابن منده في \"الإيمان\" (٧٦٧) من طريق يونس بن حبيب عن أبي داود، ومن طريق عفان بن مسلم، وموسى بن إسماعيل، وحفص بن عمر النميري كلهم عن يزيد بن إبراهيم عن قتادة به.\nفائدة الاستخراج:\nالمحاورة بين عبد الله بن شقيق وأبي ذر -كما في الإسناد الماضي عند المصنِّف- ليست عند مسلم.\n(^٩) في (ط) و(ك): \"هو ابن خرزاذ\".\n(^١٠) ابن يحيى بن دينار العوذي المُحَلِّمي البصري.\n(^١١) في (ط) و(ك): \"قد سألته\".\n(^١٢) هو في \"المسند\" (٥/ ١٤٧) عن عفان عن همام عن قتادة به، ولفظه: \"قد رأيته نورًا، =\n⦗١٢٧⦘ = أنى أراه\"، وعقَّب بعد الحديث: \"قال عفان: وبلغني عن [ابن] هشام -يعني معاذًا- أنه رواه عن أبيه كما قال همام: \"قد رأيته\"، فلعلَّه لم يسمعه منه أول الأمر فذكره بلاغًا، ثم ذكر ما رواه أبو عوانة -أعلاه- أنه قدم عليهم فحدثهم.\n(^١٣) ما بين المعقوفتين من (ط) و(ك).\n(^١٤) ما بين المعقوفتين من (ط) و(ك).\n(^١٥) القَوَارِيري: بفتح القاف، والواو، والراء المكسورة بعد الألف، والياء المثناة التحتانية بعد الرائين نسبة إلى عمل القارورة وبيعها، وهو: عبيد الله بن عمر بن ميسرة الجُشَمي مولاهم، أبو سعيد البصري. الأنساب للسمعاني (١٠/ ٢٥٤).\n(^١٦) ابن أبي عبد الله سنبر الدَّسْتَوائي البصري، فيه كلام يسير، انظر: ح (١٥٨).\n(^١٧) انظر تخريجه في تخريج الإسناد الذي بعده.\n(^١٨) في (ط) و(ك): (ح) تحويل بدل كلمة \"قال\"، والقائل هو: عثمان بن خُرّزاذ.\n(^١٩) هو: عثمان بن محمد بن إبراهيم العبسي مولاهم، أبو الحسن الكوفي.\n(^٢٠) ما بين النجمين سقط من (م).\n(^٢١) في (ط) و(ك): \"قد سألت\".\n(^٢٢) وصله مسلم في كتاب الإيمان -باب في قوله ﵇: نور أنى أراه، وفي قوله: رأيت نورًا (١/ ١٦١ ح ٢٩٢) عن محمد بن بشار عن معاذ بن هشام عن أبيه، وعن حجاج الشاعر عن عفان عن همام كلاهما عن قتادة به.\nووصله أيضًا ابن منده في \"الإيمان\" (٧٦٨ - ٧٦٩) من طريق عبد الرحمن بن محمد الحارثي، ومحمد بن بشار، وإسحاق بن إبراهيم، وعمرو بن علي الفلاس كلهم عن معاذ بن هشام عن أبيه به، ولفظهما -مسلمًا وابن منده-: \"رأيت نورًا\".\n(^٢٣) هو: ابن شاكر الصائغ، أو: ابن أبي عثمان الطيالسي.\n(^٢٤) سقط من (م) قوله: \"محمد، عن\".\n(^٢٥) قد سبق تخريجه من طريق عفان عن همام به، ولم أجد من وصله من طريق جعفر بن محمد عن عفان عن همام.","vol":"2","page":124},{"text":"<span data-type='title' id=toc-129>بَابُ (^١) بَيَان إِثْبَاتِ خَازِنِ النَّارِ، وَالدلِيْلُ علَى أَنهَا مَخْلُوْقَةٌ، وإثْبَات عذابِ القَبْرِ، وَصفَةِ الدَّجَّالِ </span>(^٢)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) الهامش التالي: \"بلغت قراءة على الشيخ والجماعة، سماعًا في المجلس الرابع … \" لم أتمكن من قراءة باقيه، وهو بنحو سطر تقريبًا.","vol":"2","page":129},{"text":"٤٥٤ - حدثَنا أبو داودَ الحراني، حدثنا يعقوبٌ بن إبراهيم بن سعد (^١)، حدثنا (^٢) أبي إبراهيمُ بن سعد، عن ابن شهابٍ، عن سالمٍ (^٣)، عن أبيهِ قال: لا واللهِ ما قال رسول الله ﷺ لعيسى ﵇ أحمر (^٤)، ولكن\n⦗١٣٠⦘ رسول الله ﷺ قال: \"بينا أنا نائمٌ رأيتُني أطوفُ بالكعبةِ فإذا رجلٌ آدم، سبْطُ الشَّعر، يَنْطِفُ (^٥) رَأْسُه -أو يُهَرَاقُ رأسُهُ- مَاءً، يُهَادَى بين رجلينِ، فقلتُ: مَن هذا؟ فقالوا: هذا عيسى بن مريم، فذهبتُ أَلْتَفِتُ فإذا رجلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الشَّعر، أَعْوَرُ العين اليمنى كَأنَّ عَيْنَهُ عِنَبَةٌ طَافِيةٌ (^٦)، قلتُ (^٧): من هذا؟ قالوا: الدَّجَّالُ، فَأَقْرَبُ النُّاس (به) شَبَهًا ابن قَطَنٍ -رَجلٌ من خزَاعَةَ من بني المُصْطَلِقِ، هَلَكَ في الجاهليَّةِ (^٨) -\" (^٩).\n_________\n(^١) ابن إبرهيم بن عبد الرحمن بن عوف الزهريّ.\n(^٢) في (ط) و(ك): \"حدثني\".\n(^٣) ابن عبد الله بن عمر بن الخطاب القرشي العدوي.\n(^٤) قوله: \"﵇\" ليست في (ط) و(ك).\nوسبق في حديث أبي هريرة برقم (٤١٦) وصف عيسى ﵇ بأنه رَبْعةٌ أحمر، وفي حديث ابن عباسٍ عن النبي ﷺ: \"فأما عيسى فأحمر جعدٌ عريض الصدر\" أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قوله تعالى: ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾ (الفتح ٦/ ٥٤٩ - ٥٥٠ ح ٣٤٣٨)، وفي هذه الرواية وصفه بأنه آدم، سبط الشعر، وينكر ابن عمر ﵄ أن النبي ﷺ قال في صفته أنه أحمر، ويقسم على ذلك.\nورجح الحافظ ابن حجر رحمه الله تعالى رواية أبي هريرة وابن عباس على رواية ابن عمر، وذهب إلى أن ابن عمر أنكر شيئًا حفظه غيره، وقال: \"يمكن الجمع بين الوصفين بأنه احمرَّ لونه بسببٍ كالتعب، وهو في الأصل أسمر\". فتح الباري (٦/ ٥٦٠ - ٥٦١).=\n⦗١٣٠⦘ = وأفادني الشيخ: منصور بن عبد العزيز السماري حفظه الله تعالى بما يلي: وصفه بآدم هو بالنسبة إلى حمرة الدجال: آدم، ووصفه بأحمر هو بالنسبة لموسى ﵀ أحمر، فالوصف نسبي فالحمرة جاء ذكره بها في حديث الإسراء بعد وصف موسى وأنه آدم، وأما ذكره بأنه آدم فعند رؤيته في المنام يطوف بالكعبة وخلفه الدجال، والدجال أحمر، فهو ﵇ آدم إلى الحمرة والبياض، وقد ثبت هذا الوصف في حديث ابن عباس بأنه إلى الحمرة والبياض كما سيأتي في ح (٤٦١)، والله أعلم.\n(^٥) قال النووي: \"معناه: يقطر ويسيل، يقال نطَفَ بفتح الطاء ينطُف بضمها كسرها، وأما يهراق فبضم الياء وفتح الهاء، ومعناه: ينصبُّ\". شرح مسلم للنووي (٢٢٧).\n(^٦) قال النووي: \"طافية: روى بالهمز، وبغير همز، فمن همز معناه: ذهب ضوؤها، ومن لم يهمز معناه: ناتئة بارزة\". شرح مسلم للنووي (٢٣٥).\n(^٧) في (ط) و(ك): \"فقلت\".\n(^٨) قوله: \"رجلٌ من خزاعة … الخ\" من تفسير الزهري، كما بيَّنته رواية البخاري (ح ٣٤٤١).\n(^٩) ذكر الحافظ ابن حجر نقلًا عن الدمياطي أن اسمه: عبد العزى بن قطن من بني المصطلق. =\n⦗١٣١⦘ = والحديث أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قوله تعالى: ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ﴾ (الفتح ٦/ ٥٥٠ ح ٣٤٤١) عن أحمد بن محمد المكي عن إبراهيم بن سعد عن أبيه به. وأخرجه أيضًا في كتاب الفتن -باب ذكر الدجال (الفتح ١٣/ ٩٧ ح ٧١٢٨) من طريق عُقيلٍ عن الزهريّ به.\nولم يخرجه مسلم من طريق إبراهيم بن سعد، وقد أخرجه في كتاب الإيمان -باب ذكر المسيح بن مريم، والمسيح الدجال (١/ ١٥٦ ح ٢٧٧) من طريق يونس بن يزيد عن ابن شهابٍ به.\nفائدة الاستخراج:\nقول ابن عمر في أول الحديث: \"لا والله ما قال رسول الله ﷺ لعيسى أحمر\"، وتفسير الزهري في آخر الحديث ليس في رواية مسلم.","vol":"2","page":129},{"text":"٤٥٥ - حدثنا أبو أميَّة، حدثنا أبو اليمان (^١)، أخبرنا شعيبٌ (^٢)، عن الزهريّ، بإسنادِه أنَّ النَّبيَّ ﷺ قال: \"بينا أنا نائمٌ رأيتُني أَطُوفُ بالكعبة فإذا رجلٌ آدم سَبْط الشَّعر، بين رجلينِ، يَنْطُفُ رأسُه ماءً، فقلتُ: مَن هذا؟ فقالوا: ابن مريم\" ثمَّ ذكر مثلَه إلا أنَّه قال: رجلٌ من بني المُصْطَلِقِ من خُزَاعَةَ (^٣).\n_________\n(^١) الحكم بن نافع البهراني الحمصي.\n(^٢) ابن أبي حمزة دينار الأموي مولاهم الحمصي.\n(^٣) أخرجه البخاري في صحيحه -كتاب التعبير- باب الطواف بالكعبة في المنام (الفتح ١٤٣٥ ح ٧٠٢٦) عن أبي اليمان عن شعيبٍ عن الزهري به.\nولم يخرجه مسلمٌ من هذا الطريق، وله طريقٌ أخرى عن سالم، فقد أخرجه في كتاب الإيمان -باب ذكر المسيح بن مريم، والمسيح الدجال (١/ ١٥٦ ح ٢٧٥) من طريق =\n⦗١٣٢⦘ = حنظلة بن أبي سفيان عن سالِم عن أبيه به.","vol":"2","page":131},{"text":"٤٥٦ - حدثنا يوسفُ بن مُسَلَّم، حدثنا حجاج [بن محمد] (^١)، عن ابن جُريج (^٢)، أخبرني موسى بن عقبة (^٣)، عن نافع قال: قال عبد الله: ذكر رسول الله ﷺ يومًا بينَ ظهراني الناس: المسيحَ الدَّجَّال فقال: \"إنَّ الله ﵎ (^٤) ليس بأعور، ألا إنَّ الدَّجَّال أعور عين اليمنى كَأنَّها عِنَبَةٌ طَافِيَةٌ\".\nوَقال رسولُ الله ﷺ: \"أراني الليلة في المنامِ عندَ الكعبةِ، فإذا رجلٌ آدم كأحسنِ مَن يُرى من أُدْمِ الرِّجالِ تضرب لِمَّتُه (^٥) مَنْكِبَيْهِ، رَجِلُ الشَّعر، يَقطرُ رأسُه، وَاضعٌ يديه على مَنكِبَي رَجُلَين هو بينهما يَطوفُ بالبيتِ، قلتُ: مَن هذا؟ قالوا: هذا المسيحُ عيسى بن مريم، ثمَّ رأيتُ رجلًا وراءه جعدًا قَطَطًا، أعور عينِ اليمنى كأشبهِ مَن رأيتُ (^٦) من النَّاس\n⦗١٣٣⦘ بابن قَطَنٍ، واضع يديه على منكبي رجلين يَطوفُ بالبيتِ، قلتُ: مَن هذا؟ قالوا: المسيح الدجَّال\" (^٧).\nوَقال نافع: كان عبد الله يقول: لا وَاللهِ ما أشُكُّ أنَّ المسيحَ ابنُ الصَّيَّاد (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو المصيصي الأعور، انظر: ح (٤٧).\n(^٢) عبد الملك بن عبد العزيز بن جُريج المكي.\n(^٣) ابن أبي عيَّاش القرشيّ الأسدي مولاهم، أبو محمد المدني، صاحب المغازي.\n(^٤) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٥) بكسر اللام وتشديد الميم، وجمعها لِمَمٌ كقِرْبَةٍ وقِرَبٍ، وهو الشعر المتدلي الذي جاوز شحمة الأذنين، فإذا بلغ المنكبين فهو جُمَّة. شرح مسلم للنووي (٢٣٣).\n(^٦) قال النووي: \"ضبطناه بضم التاء وفتحها، وهما ظاهران\". شرح صحيح مسلم (٢٢٦).\n(^٧) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قول الله تعالى: ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ﴾ (الفتح ٦/ ٥٥٠ ح ٣٤٣٩ - ٣٤٤٠).\nوأخرجه مسلم في كتاب الإيمان -باب ذكر المسيح بن مريم، والمسيح الدجال (١/ ١٥٥ ح ٢٧٤) كلاهما من طريق أبي ضمرة أنس بن عياض عن موسى بن عقبة عن نافعٍ به.\nفائدة الاستخراج:\nحلف ابن عمر في آخر الحديث ليس عند مسلم.\n(^٨) أخرج آخر الحديث -وهو حلف ابن عمر- أبو داود في سننه -كتاب الملاحم- باب في خبر ابن صائد (٤/ ١٢٠ ح ٤٣٣٠) من طريق يعقوب بن عبد الرحمن عن موسى بن عقبة عن نافع عن ابن عمر حلفه في كون ابن صيّاد هو الدجال.\nوقد اختلف في الدجال الذي يخرج في آخر الزمان هل هو: ابن صيَّاد أم غيره، فيه بحثٌ طويل، وقد قال شيخ الإسلام ابن تيمية: \"كان قد ظنّ بعض الصحابة أنّ عبد الله بن صيّاد هو الدّجّال، وتوقّف النبيّ ﷺ في أمره حتى تبيّن له فيما بعدُ أنّه ليس الدّجّال، لكنّه من جنس الكهّان\".\nوتُراجع المصادر التالية للوقوف على أطراف البحث:\nذكر أخبار أصبهان لأبي نعيم الأصبهاني (١/ ٣٤٠)، التذكرة في أحوال الموتى وأمور الآخرة للقرطبي (٤٢٨، ٤٤١)، شرح صحيح مسلم للنووي (١٨/ ٤٦ - ٤٨)، =\n⦗١٣٤⦘ = الفرقان بين أولياء الرحمن وأولياء الشيطان لابن تيمية (ص: ١٣٢)، النهاية في الفتن والملاحم لابن كثير (ص: ٥٥)، فتح الباري (١٣/ ٣٣٥ - ٣٤١)، والإصابة (٥/ ١٩٢) والأسئلة الفائقة بالأجوبة اللائقة لابن حجر (ص: ٢٣ - ٤٠)، أشراط الساعة للشيخ يوسف الوابل (ص: ٢٧٥ - ٣٣٥).","vol":"2","page":132},{"text":"٤٥٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وَهبٍ، أنَّ مالكًا (١) مالكًا (^١) أخبَرَهُ عن نافع، عن ابن عمر أنَّ رسول الله ﷺ قال: \"أراني الليلةَ عندَ الكعبةِ، فرأيتُ رَجُلًا آدم كأحسنِ ما أنتَ رَاءٍ من أُدْمِ الرِّجالِ، له لِمَّةٌ كأحسنِ ما رأيتَ (^٢) من اللِّمَمِ قد رَجَّلَها فَهِي (^٣) تَقْطُرُ (ماءً) مُتَّكِئًا على رَجُلَين -أو عَلى عَواتق رَجُلَين- يَطوفُ بالبيتِ، فسألتُ: مَن هذا؟ فقيل: المسيحُ ابن مريم، ثمَّ إذا أنا بِرَجُلٍ جَعْدٍ قَطِطٍ، أَعْوَر عينِ (^٤) اليُمنى كأنَّها عِنَبَةٌ طَافِيَةٌ فسألتُ: مَن هذا؟ فقيل: المسيح الدَّجَّال\" (^٥).\n_________\n(^١) وهو في الموطأ -كتاب صفة النبي ﷺ-باب ما جاء في صفة عيسى بن مريم ﵇ والدجال (٩٢٠ ح ٢).\n(^٢) في (ط) و(ك): \"ما أنت راءٍ\".\n(^٣) في (ط) و(ك): \"وهي\".\n(^٤) في (ط) و(ك): \"العين اليمنى\".\n(^٥) أخرجه البخاري في صحيحه -كتاب اللباس- باب الجعد (الفتح ١٠/ ٣٦٨ ح ٥٩٠٢) عن عبد الله بن يوسف عن مالك عن نافعٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب ذكر المسيح بن مريم، والمسيح الدجال =\n⦗١٣٥⦘ = (١/ ١٥٤ ح ٢٧٣) عن يحيى بن يحيى الليثي عن مالك عن نافعٍ به.","vol":"2","page":134},{"text":"٤٥٨ - حدثنا الترمذي أبو إسماعيل (^١)، حدثنا القعنبيُّ (^٢)، عن مالك مثلَهُ (^٣).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي.\n(^٢) عبد الله بن مسلمة بن قعنب الحارثي، أبو عبد الرحمن البصري.\n(^٣) أخرجه البخاري في صحيحه -كتاب التعبير- باب رؤيا الليل (الفتح ١٤٠٧ ح ٦٩٩٩) عن القعنبي عن مالك عن نافعٍ به.","vol":"2","page":135},{"text":"٤٥٩ - حَدثنا يوسف بن سعيد بن مُسَلَّم (^١)، حدثنا حَجاج (^٢)، حدثني شُعْبَةُ، عن قتادةَ (^٣)، عن أبي العاليةِ (^٤)، حدثني ابن عمِّ نبيِّكم ﷺ\n⦗١٣٦⦘يعني ابنَ عباس- قال: قال رسول الله ﷺ: \"قال الله ﷿ (^٥): مَا ينبغي لعبد أن يقولَ: أنا خيرٌ مِن يونس بن مَتى\"، ونسبه إلى أبيهِ، وذكر أنه أُسريَ به فنظر إلى موسى [آدم] (^٦) طُوَالٌ كأنَّه من رجال شَنُوءَةَ، وذكر أنه رأى عيسى بن مريم ﵉ (^٧) مربوعًا إلى الحُمرة والبياض، جَعْدٌ، وذكر أنّه رأى الدَّجَّال ومالكًا خازن النَّارِ (^٨).\n_________\n(^١) في (ط) و(ك): \"يوسف بن مسلَّم\"، نسب إلى جده.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) ابن دعامة السدوسي، أبو الخطاب البصري.\n(^٤) رُفيع -بالتصغير- بن مهران البصري، أبو العالية التميمي الرِّياحي -بكسر الراء والتحتانية- مولاهم. متفقٌ على توثيقه إلا أن الإمام الشافعي قال: \"حديث أبي العالية الرياحي رياحٌ\"، ويعني به حديث القهقهة في الصلاة كما نبَّه عليه الحافظ ابن حجر في التهذيب.\nقال ابن عدي: \"ولأبي العالية الرياحي أحاديث صالحة غير ما ذكرت، وأكثر ما نقم عليه من هذا الحديث: حديث الضحك في الصلاة، كل من رواه غيره فإنما مدارهم ورجوعهم إلى أبي العالية، والحديث له، وبه يعرف، ومن أجل هذا الحديث تكلموا في أبي العالية، وسائر أحاديثه مستقيمة صالحة\".\nانظر: الكامل لابن عدي (٣/ ١٠٢٢ - ١٠٣٠)، تهذيب التهذيب (٣/ ٢٥٣)، =\n⦗١٣٦⦘ = والتقريب لابن حجر (١٩٥٣).\n(^٥) قوله: \"قال الله ﷿\" ليست في (ط) و(ك).\n(^٦) ما بين المعقوفتين من (ط) و(ك).\n(^٧) قوله: \"﵈\" ليست في (ط) و(ك)، وفي (م): \"﵇\".\n(^٨) أخرجه البخاري في صحيحه -كتاب بدء الخلق- باب إذا قال أحدكم آمين، والملائكة في السماء … (الفتح ٦/ ٣٦٢ ح ٣٢٣٩) قال حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة عن قتادة، وقال لي خليفة: حدثنا يزيد بن زريع حدثنا سعيد عن قتادة به وذكر الحديث.\nوأخرجه أيضًا في كتاب أحاديث الأنبياء -باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩)﴾ (الفتح ٦/ ٤٩٤ ح ٣٣٩٥) عن محمد بن بشار عن غندر عن شعبة عن قتادة به.\nوأخرجه أيضًا في كتاب أحاديث الأنبياء -باب قول الله تعالى: ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩)﴾ الفتح ٦/ ٥١٩ ح ٣٤١٣) عن حفص بن عمر عن شعبة عن قتادة به.\nوأخرجه أيضًا في كتاب التوحيد -باب ذكر النبي ﷺ، وروايته عن ربه (الفتح ١٣/ ٥٢١ ح ٧٥٣٩) عن حفص بن عمر عن شعبة عن قتادة به، وعن خليفة بن خياط عن يزيد بن زريع عن سعيد عن قتادة به، في جميع المواضع السابقة الحديث =\n⦗١٣٧⦘ = عن النبي ﷺ ليس مرفوعًا إلى الله ﷿، إلا الموضع الأخير فإنه قال فيه: فيما يرويه عن ربه ﷿ قال: \"لا ينبغي لعبد أن يقول أنه خير من يونس بن متى\" ونسبه إلى أبيه.\nوأخرجه أيضًا في كتاب التفسير -باب ﴿وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ (٨٦)﴾ (الفتح ٨/ ١٤٤ ح ٤٦٣٠ و٤٦٣١) الأول من طريق ابن مهدي عن شعبة عن قتادة به، والآخر عن آدم ابن أبي إياس عن شعبة عن قتادة به، عن النبي ﷺ ليس مرفوعًا إلى الله ﷿.\nوأخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﷺ إلى السماوات، وفرض الصلوات (١/ ١٥١ ح ٢٦٦) عن محمد بن المثنى ومحمد بن بشار كلاهما عن غندر، عن شعبة، عن قتادة به.\nفائدة الاستخراج:\nذكر يونس بن متى في أول الحديث ليس عند مسلم.","vol":"2","page":135},{"text":"٤٦٠ - حدثنا أبو عيسى الطوسي المحتسبي (^١)، حدثنا حسين\n⦗١٣٨⦘ المَرْوَرُّوْذِي (^٢) حدثنا شيبان (^٣)، عن قتادة بهذا الإسناد وقال في آخره: آياتٍ أراهنَّ الله إياه، فلا تكن في مِرْيةٍ من لقائِهِ (^٤) (^٥).\n_________\n(^١) موسى بن هارون بن عمرو الطوسي، توفي سنة ٢٨١ هـ.\nذكره ابن أبي حاتم ولم يذكر فيه جرحًا أو تعديلا، ووثقه الدارقطني، والخطيب، وقال الذهبي: \"كان موثقًا\"، ووقع في (ط) و(ك): \"الطرسوسي\" بدل \"الطوسي\" وهو خطأ.\nوالطوسي نسبة إلى طوس -بضم الطاء المهملة وفي آخرها السين المهملة أيضًا- وهي بلدة بخرسان تحتوي على بلدتين يقال لإحداهما: الطابران، والأخرى: نَوقان، ولهما أكثر من ألف قرية. وأما نسبته بالمحتسبي فلم أجد أحدًا ذكره بهذه النسبة غير المصنِّف رحمه الله تعالى.\nانظر: الجرح والتعديل (٨/ ١٦٨)، سؤالات الحاكم للدارقطني (ص: ١٥٦)، تاريخ =\n⦗١٣٨⦘ = بغداد (١٣/ ٤٨)، الأنساب للسمعاني (٨/ ٢٦٣)، تاريخ الإسلام للذهبي (حوادث سنة ٢٨١ - ٢٩٠ /ص: ٣١٣).\n(^٢) بفتح الميم، والواو بينهما الراء سكنة، بعدها الألف واللام، وراء أخرى مضمومة، بعدها الواو وفي آخرها الذال المعجمة، نسبة إلى مرو الرُّوذ، وقد يخفَّف في النسبة إليها فيقال: المَرُّوذي أيضًا ومرو الرُّوذ بلدة مبنية على وادي مرو، والوادي بالعجمية \"الرود\" فركبوا على اسم البلد الذي ماؤه في هذا الوادي والبلد اسمًا فقالوا: مرو الرُّوذ. الأنساب للسمعاني (١١/ ٢٥٣).\nووقعت في النسخ الأخرى: \"المَرُّوذي\"، وكلتا النسبتين صحيحتان كما قال السمعاني.\nوحسين هذا هو: ابن محمد بن بهرام التميميّ المؤدب، نزيل بغداد.\n(^٣) ابن عبد الرحمن التميميّ النحوي، أبو معاوية المؤدب البصري.\n(^٤) في (ط) و(ك): \"من لقاء ربه\"، وبهامش (ط) التعليق الآتي: \"أي في شك -كذا- من رؤيته تعالى\".\n(^٥) أخرجه مسلم في كتاب الإيمان -باب الإسراء برسول الله ﵁ إلى السماوات، وفرض الصلوات (١/ ١٥١ ح ٢٦٧) من طريق يونس بن محمد عن شيبان عن قتادة به، وفيه بعد قوله: ﴿فَلَا تَكُنْ في مِرْيَةٍ مِنْ لِقَائِهِ﴾ قال: كان قتادة يفسِّرها أن نبي الله ﷺ قد لقي موسى ﵇.\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٢٤٥) عن حسين -وهو ابن محمد المرُّوذي- عن شيبان عن قتادة به، ووقع فيه: \"حسن\" بدل \"حسين\"، والتصحيح من \"أطراف المسند\" (٣/ ٥٨) لابن حجر.","vol":"2","page":137},{"text":"٤٦١ - حَدثنا يزيدُ بن سنان، حدثنا العباس بن الوليد (^١)، حدثنا يزيد بن زُريع، حدثنا سعيد بن أبي عَروبة (^٢)، حدثنا قتادةُ، عن أبي العاليةِ، عن ابن عَباس قال: قال رسول الله ﷺ: \"رأيتُ ليلة أُسريَ بي موسى بن عمران رجلًا طويلًا كأنُّه من رجال شَنُؤءَة، ورأيتُ عيسى رجلًا مَرْبوعَ الخَلْقِ إلى الحُمْرة وَالبياض، سبْطَ الرأس (^٣)، ورأيتُ مالكًا خازن النَّار\" في آياتٍ أَراه الله إياه (^٤).\n_________\n(^١) ابن نصر النَّرْسي، أبو الفضل البصري، ونَرْس لقبٌ لجده نصر، لقَّبته النبط بذلك؛ لأن ألسنتهم لم تكن تنطق به. تهذيب الكمال للمزي (١٤/ ٢٥٩).\n(^٢) واسم أبي عروبة مهران اليشكري البصري، مختلط كما سبق في: ح (١٧)، ويزيد بن زريع ممن روى عنه قبل الاختلاط كما في الكواكب النيرات لابن الكيال (ص: ١٩٥).\n(^٣) في (ط) و(ك): \"جعد الرأس\".\n(^٤) لم يخرجه مسلم من هذا الطريق، وقد أخرجه البخاري في صحيحه عن خليفة بن خياط عن يزيد بن زريع عن سعيد عن قتادة به، كما سبق تخريجه منه في ح (٤٥٩).\nوأخرجه الإمام أحمد في \"المسند\" (١/ ٢٥٩) عن عبد الوهاب الثقفي عن سعيد بن أبي عروبة عن قتادة به.","vol":"2","page":139},{"text":"٤٦٢ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، حدثنا عبد العزيز بن محمد (^٢)، عن هشام بن عروة، عن أبيه، عن عَائشةَ أن\n⦗١٤٠⦘ النَّبيَّ ﷺ كان يقول: \"اللهمَّ إنِّي أعوذ بك مِن فتنةِ المسيح الدَّجَّالِ\" (^٣).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشيّ المصري.\n(^٢) ابن عبيد الدَّرَاوَرْدي، أبو محمد المدني، متكلَّم فيه، وقد توبع كما سيأتي في التخريج، انظر: ح (٢٨).\n(^٣) لم يخرجه مسلم من هذا الطريق، وقد أخرجه البخاري في صحيحه -كتاب الدعوات- باب الاستعاذة من فتنة الغنى (الفتح ١١/ ١٨٥ ح ٦٣٧٦) من طريق سلام بن أبي مطيع عن هشام بن عروة به.\nوأخرجه أيضًا -في الموضع نفسه- باب التعوذ من فتنة القبر، من طريق أبي معاوية محمد بن خازم الضرير عن هشام بن عروة به، في الموضعين بأطول مما ساقه المصنِّف ﵀.","vol":"2","page":139},{"text":"٤٦٣ - حدثَنا إسماعيل بن إسحاق القاضي (^١)، حدثنا القعنبيُّ (^٢)، حدثنا سليمانُ بن بلال، عَنْ يحيى بن سعيد (^٣)، عن عَمْرَةَ (^٤) أنَّ يهوديَّةً أتتْ عائشة تسألها فقالت: أعاذكِ الله مِن عَذابِ القبرِ، قالت عائشةُ: فقلتُ: يا رسول الله يُعَذَّبُ الناسُ في قبورهم؟ فقالت عمرةُ: قالت عائشَةُ: قال رسولُ الله ﷺ عائذًا بالله، وَذكر الحديثَ، فقال رسولُ الله ﷺ: \"إنِّي قد أُريتكم (^٥) تُفْتَنُونَ في القبور كهيئة الدَّجَّال\". قالت عمرةُ: فسمعْتُ (^٦) عائشةَ تقول: كنتُ أسمع\n⦗١٤١⦘ رسول الله ﷺ بعدَ ذلك يَتَعَوَّذُ [بالله] (^٧) مِن عَذابِ القبرِ وَعذابِ النَّارِ\" (^٨).\n_________\n(^١) هم: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) عبد الله بن مسلمة بن قعنب القعنبي الحارثى البصري.\n(^٣) ابن قيس الأنصاري، أبو سعيد المدني القاضي.\n(^٤) بنت عبد الرحمن بن سعد بن زرارة الأنصارية المدنية.\n(^٥) في (ط): \"رأيتكم\".\n(^٦) في (ط) \"سمعت\"، وفي (ك) \"وسمعت\".\n(^٧) ما بين المعقوفتين من (ط) و(ك).\n(^٨) أخرجه البخاري في صحيحه -كتاب الكسوف- باب التعوذ من عذاب القبر في الكسوف (الفتح ٦٢٥ ح ١٠٤٩)، وأخرجه أيضًا في باب صلاة الكسوف في المسجد من الكتاب نفسه (الفتح ٦٣٢ ح ١٠٥٥) في الموضع الأول عن القعنبي، وفي الموضع الثاني عن إسماعيل كلاهما عن مالك عن يحيى بن سعيد عن عمرة به، بأطول مما هنا.\nوأخرجه مسلم في كتاب الكسوف -باب ذكر عذاب القبر في صلاة الخسوف (٦٢١ - ٦٢٢ ح ٨) عن القعنبي عن سليمان بن بلال عن يحيى بن سعيد عن عمرة به مطوَّلًا.\nوأخرجه أيضًا من طريق عبد الوهاب الثقفي، وسفيان بن عيينة كلاهما عن يحيى ابن سعيد الأنصاري عن عمرة به، وقال: بمثل معنى حديث سليمان بن بلال.\nفائدة الاستخراج:\n١ - في إسناد المصنِّف بيان يحيى بن سعيد، وجاء عند مسلم مهملًا.\n٢ - لم يخرجه مسلم في كتاب الإيمان، وإيراد المصنِّف له هنا فيه استنباط مناسبة أخرى غير التي عند صاحب الأصل.","vol":"2","page":140},{"text":"٤٦٤ - حدثنا أبو الأزهر أحمد بن الأزهر (^١)، حدثنا عبد الله بن نمير (^٢)، حدثنا هشام بن عروة، عن فاطمة بنت المنذر (^٣)، عن أسماء بنت\n⦗١٤٢⦘ أبي بكر قالت: فَخطبَ (^٤) رسولُ الله ﷺ النَّاسَ فحمِد الله وأثنى عليهِ بما هو أهلُه ثمَّ قال: أَما بعدُ، ما مِن شيءٍ لم أكن رأيتُه إلا قد رأيتُه في مقامي هذا حتى الجنَّة وَالنَّار، وإنَّه قد أُوحَي إليَّ أنَّكم تُفْتَنُونَ في القبورِ قريبًا -أو مثل- فتنةِ المسيح الدَّجَّال -لا أدري أي ذلك قالتْ أسماء- يُؤتى أحدُكم فيقال له: ما علمك بهذا الرَّجلِ؟ فأما المؤمن أو الموقن (^٥) -لا أدري أي ذلك قَالتْ أسماء- فيقول: هو محمدٌ رسولُ الله جَاءنَا بالبَيِّنات وَالهُدَى فأجبنا واتَّبَعْنا، ثلاثَ مرَّاتٍ، فيُقال له: قد كنَّا نعلم إن كنتَ لتُؤمنُ به فَنَمْ صالحًا، وَأمَا المنَافِقُ أو المرتابُ -لا أدري أي ذلك قالت أسماء- فيقول: لا أدري سمعتُ النَّاسَ قالُوا شَيئًا فقلتُ\" (^٦).\n_________\n(^١) ابن منيع العبدي النيسابوري، وكنيته ليست في (ط) و(ك).\n(^٢) الهَمْدَاني الكوفي.\n(^٣) ابن الزبير بن العوام القُرَشية الأسدية، والراوي عنها هشام بن عروة هو زوجها، وأسماء =\n⦗١٤٢⦘ = بنت أبي بكر هي جدّتها. انظر: الطبقات لابن سعد (٥/ ١٨٢) و(٨/ ٤٧٧).\n(^٤) كذا في جميع النسخ، وعليها في الأصل ضبة، وفي الحديث اختصار من أوله يوضحه لفظ مسلم أن أسماء قالت: خسفت الشمس على عهد رسول الله ﷺ …، ثم قالت: فانصرف رسول الله ﷺ وقد تجلَّت الشمس، فخطب رسول الله ﷺ الناس … الحديث.\n(^٥) في (ط) و(ك) تقديم الموقن على المؤمن.\n(^٦) أخرجه البخاري في صحيحه -كتاب العلم- باب من أجاب الفتيا بإشارة اليد والرأس (الفتح ١/ ٢١٩ ح ٨٦) من طريق وهيبٍ عن هشام به.\nوأخرجه في كتاب الوضوء -باب من لم يتوضأ إلا من الغشي المثقل (الفتح ١/ ٣٤٦ ح ١٨٤) عن إسماعيل الأويس، وأخرجه في كتاب الكسوف -باب صلاة النساء =\n⦗١٤٣⦘ = مع الرجال في الكسوف (الفتح ٦٣١ ح ١٠٥٣) عن عبد الله بن يوسف، وأخرجه في كتاب الاعتصام -باب الاقتداء بسنن رسول الله ﷺ (الفتح ١٣/ ٢٦٤ ح ٧٢٨٧) عن القعنبي ثلاثتهم عن مالكٍ عن هشام به.\nوأخرجه مسلم في كتاب الكسوف -باب ما عرض على النبي ﷺ في صلاة الكسوف من أمر الجنة والنار (٦٢٤ ح ١١) عن محمد بن العلاء الهمداني عن عبد الله بن نمير عن هشامٍ به.\nفائدة الاستخراج:\n١ - في إسناد المصنِّف بيان المهمل عند مسلم في: ابن نمير، وهشام، وفاطمة، وأسماء.\n٢ - إيراد المصنِّف للحديث في كتاب آخر غير الذي أورده فيه صاحب الأصل فيه تعيين مناسبة أخرى للحديث، وهذا من فوائد الاستخراج.","vol":"2","page":141},{"text":"٤٦٥ - حدثنا عبد الله بن محمد بن شاكر العنبري (^١)، حدثنا أبو أسامةَ (^٢) عَن هشام بن عروة، ح\nوَحدثَنا أبو عُتبة الحمصي (^٣)، حدثنا محمد بن\n⦗١٤٤⦘ حِمْيَر (^٤)، حدثنا\n⦗١٤٥⦘ شعيبُ بن أبي حمزةَ (^٥)، عن هشام بن عروة بإسناده نحوَه (^٦).\n⦗١٤٦⦘ وحَديث أبي أُسامةَ أتمُّ من حَديث شُعيبٍ.\n_________\n(^١) في (ط) و(ك): \"هو العنبري\"، وهو أبو البختري البغدادي، انظر: ح (٦٧).\nوالعَنْبَري: بفتح العين المهملة، وسكون النون، وفتح الباء الموحدة، والراء، نسبة إلى \"بني العنبر\" ويخفف فيقال لهم: \"بلعنبر\"، وهم جماعة من بني تميم. الأنساب للسمعاني (٩/ ٦٧).\n(^٢) حماد بن أسامة القرشيّ.\n(^٣) في (ط) و(ك): \"هو الحمصي\"، وهو أحمد بن الفرج بن سليمان الكِنْدي الحمصي المؤذن المعروف بالحجازي، توفي سنة (٢٧١ هـ).\nقال عنه ابن أبي حاتم: \"كتبنا عنه، ومحله عندنا الصدق\"، ووثقه مسلمة بن القاسم، =\n⦗١٤٤⦘ = وذكره ابن حبان في الثقات وقال: \"يخطئ\"، وقال أبو أحمد الحكم: \"قدم العراق،\nفكتبوا عنه، وأهلها حسنو الرأي فيه\"، ووثقه الحكم أبو عبد الله.\nوضعفه محمد بن عوفٍ الطائي، ورماه مرة بالكذب، وضعفه أيضًا أحمد بن عمير المعروف بابن جَوْصَاء، وقال عبد الغافر بن سلامة الحمصي: \"كان أصحابنا يقولون: إنه كذابٌ، فلم نسمع منه شيئًا\"، وقال ابن عدي: \"ومع ضعفه احتمله الناس ورووا عنه\"، وقال أيضًا: \"ليس ممن يحتج بحديثه، أو يتديَّن به، إلا أنه يكتب حديثه\"، وذكره ابن الجوزي في الضعفاء.\nوذكره الذهبي في المغني في الضعفاء، وقال في سير أعلام النبلاء: \"غالب رواياته مستقيمة، والقول فيه ما قال ابن عدي، فيُروى له مع ضعفه\". فهو إذًا ممن يعتبر به.\nانظر: الجرح والتعديل لابن أبي حاتم (٦٧)، الثقات لابن حبان (٨/ ٤٥)، الكامل لابن عدي (١/ ٩٣)، تاريخ بغداد للخطيب (٤/ ٣٣٩)، الضعفاء لابن الجوزي (١/ ٨٣)، المغني في الضعفاء (١/ ٥٢)، وسير أعلام النبلاء للذهبي (١٥٨٥)، تهذيب التهذيب (١/ ٦١)، ولسان الميزان لابن حجر (١/ ٢٤٥).\n(^٤) وحِمْير -بكسر الحاء المهملة، وسكون الميم، وفتح الياء المثناة التحتانية- ابن أُنَيس القضاعي السَّليجي الحمصي، توفي سنة (٢٠٠ هـ).\nوثقه ابن معين، وقال الإمام أحمد: \"ما علمت إلا خيرًا\"، ووثقه دُحيم الدمشقي، وقال النسائي: \"ليس به بأس\"، وقال ابن قانع: \"صالح\"، وذكره ابن حبان، وابن شاهين في الثقات، وقال الدارقطني: \"وثقه بعض مشايخنا، وضعفه بعضهم\"، وقال مرة: \"ليس به بأس\".\nوقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وقال يعقوب بن سفيان: \"ليس بالقوي\"، وذكره ابن الجوزي في الضعفاء.\n⦗١٤٥⦘ = وذكره الذهبي في المغني في الضعفاء، وفي ديوان الضعفاء ووثقه، وذكره في المتكلم فيهم بما لا يوجب الرد، وقال في السير: \"ما هو بذاك الحجة، حديثه يعد في الحسان\"، وقال في الميزان: \"له غرائب وأفراد\".\nوقال الحافظ ابن حجر: \"صدوق\"، وذكر في \"هدي الساري\" أن البخاري أخرج له حديثين أحدهما ذكر له متابعة، والآخر حديث ابن عباس أن النبي ﷺ مرَّ بعنز ميتة … أوردها في الذبائح وله أصل من حديث ابن عباس عنده في الطهارة.\nانظر: تاريخ الدارمي (ص: ٢٠٥)، الجرح والتعديل (٧/ ٢٣٩)، المعرفة والتاريخ ليعقوب الفسوي (٣٠٩)، الثقات لابن حبان (٧/ ٤٤١)، سؤالات البرقاني للدارقطنيّ (ص: ٥٨)، سؤالات الحكم للدارقطني (ص: ٢٧٣)، الثقات لابن شاهين (ص: ٢٩٥) الأنساب للسمعاني (٥١٥ - ٥١٦)، الضعفاء لابن الجوزي (٣/ ٥٥)، تهذيب الكمال للمزي (٢٥/ ١١٦)، المتكلم فيهم بما لا يوجب الرد (ص: ١٦٥)، والمغني في الضعفاء (٥٧٤)، وديوان الضعفاء (ص: ٣٤٨)، وسير أعلام النبلاء (٩/ ٢٣٤)، وميزان الاعتدال للذهبي (٣/ ٥٣٢)، تهذيب التهذيب (٩/ ١١٣)، وهدي الساري (ص: ٤٦٠)، والتقريب لابن حجر (٥٨٣٧).\n(^٥) واسم أبي حمزة: دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٦) أخرجه البخارى في صحيحه -كتاب الجمعة- باب من قال في الخطبة بعد الثناء: أما بعد (الفتح ٤٦٨ ح ٩٢٢) معلقًا، علقه عن محمود -أي: ابن غيلان- عن أبي أسامة عن هشام بن عروة به.\nوأخرجه مسلم في كتاب الكسوف -باب ما عرض على النبي ﷺ في صلاة الكسوف من أمر الجنة والنار (٦٢٤ ح ١٢) عن أبي بكر بن أبي شيبة وأبي كريب محمد بن العلاء كلاهما عن أبي أسامة عن هشام بن عروة به. =\n⦗١٤٦⦘ = فائدة الاستخراج:\nإيراد المصنِّف للحديث في كتاب آخر غير الذي أورده فيه صاحب الأصل فيه تعيين مناسبة أخرى للحديث، وهذا من فوائد الاستخراج.","vol":"2","page":143},{"text":"٤٦٦ - حَدثَنا العباسُ بن الوليد بن مَزْيَدٍ العُذْري (^١)، أخبَرني أبي قال: سمعتُ الأوزاعيَّ، حَدثني يُونس بن يزيدَ هو الأيلي، حدثني (^٢) الزهريّ، حدثني عروةُ بن الزبير، أنهُ سمع أسماء بنت أبي بكرٍ الصِّدِّيق تقول: قامَ رسولُ الله ﷺ فَخَطَبَنا فذكر الفتنَةَ التي يُفْتَنُ فيها (^٣) المرءُ في قبره، فَلما ذكر ذلك ضجَّ النَّاس ضَجَّةً حالَتْ (^٤) بيني وبينَ أن أسمعَ آخرَ كلامِ رسولِ الله ﷺ، فلما سكنت ضجَّتُهم قلتُ لرجلٍ قريبٍ منِّي: أي بارك الله فيك! ماذا قالَ رَسولُ الله ﷺ في آخر قوله؟ قال: \"قَدْ أُوحِيَ إليَّ أنكم تُفْتَنُونَ في قُبُوركُم قريبًا مِن فِتْنَةِ الدَّجَّال\" (^٥).\n_________\n(^١) في (ط) و(ك): \"هو العذري\".\n(^٢) في (ط): \"حدثنا\".\n(^٣) سقطت من (ط) كلمة \"فيها\".\n(^٤) قوله: \"حالت\" سقط من (م).\n(^٥) لم يخرجه مسلم من هذا الطريق، وقد أخرجه البخاري في صحيحه -كتاب الجنائز- باب ما جاء في عذاب القبر (الفتح ٣/ ٢٧٥ ح ١٣٧٣).\nوأخرجه النسائي في السنن -كتاب الجنائز -باب التعوذ من عذاب القبر (٤/ ١٠٣) كلاهما من طريق ابن وهب عن يونس بن يزيد عن الزهري به.","vol":"2","page":146},{"text":"<span data-type='title' id=toc-130>بَابُ (^١) بَيَانِ رؤيةِ النَّبيِّ ﷺ جَبْرِيلَ علَيهِ (^٢) السلام في صُوْرَتِهِ، وَصفَةِ جبْرِيلَ، وَاخْتلافُ تَفسيرِ: ﴿فَكَانَ (^٣) قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠) مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾، ﴿وَلَقَدْ </span>رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ (^٤)\n_________\n(^١) قوله: \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك): \"عليهما\".\n(^٣) قوله تعالى: \"فكان\" ليست في (ط) و(ك).\n(^٤) سورة النجم -الآيات (١١٠٩)، ووقع في (م) \"فأوحى الله إلى عبده ما أوحى\"، وقوله تعالى: \"ولقد رآه نزلة آخرى\" ليست في (ط) و(ك)، وفيهما بدلهما: \"الآية\".","vol":"2","page":147},{"text":"٤٦٧ - حَدثنا إبراهيم بن عبد الله بن أبي الخيبري الكوفي (^١)، حدثنا وكيعٌ عن الأعمش، عن زياد بن الحُصَين (^٢)، عن أبي العالية (^٣)، عن ابن عَبَّاس قال: (^٤) ﴿ما كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ (^٥)، ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ (^٦) قال: رآه بفؤادِه مَرَّتينِ (^٧).\n_________\n(^١) العبسي مولاهم القصار، آخر من روى عن وكيع.\n(^٢) الحنظلي اليربوعي -ويقال: الرياحي-، أبو جهمة البصري.\n(^٣) رُفَيع بن مهران التميمي الرياحي مولاهم.\n(^٤) كلمة \"قال\" ليست في (ط) و(ك).\n(^٥) سورة النجم. الآية (١١).\n(^٦) سورة النجم. الآية (١٣).\n(^٧) أخرجه مسدم في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ =\n⦗١٤٨⦘ = وهل رأى النبي ﷺ ربه ليلة الإسراء (١/ ١٥٨ ح ٢٨٥) عن أبي بكر بن أبي شيبة وأبي سعيد الأشج جميعًا عن وكيعٍ عن الأعمش به.\nوأخرجه الدارقطني في \"الرؤية\" (ص: ٣٥٠) من طريق محمد بن إسماعيل الحساني، وابن منده في \"الإيمان\" (٧٥٩) من طريق ابن أبي الخيبري كلاهما عن وكيع عن الأعمش به.","vol":"2","page":147},{"text":"٤٦٨ - حدثَنا الحسن بن عفان، حدثنا ابن نمير (^١)، عن الأعمش بإسنادِهِ: ﴿ما كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال: رآه بقلبه (^٢).\nقال أبو عَوانة: زياد بن الحصين (^٣) أبو جُهَيمة روى عنه وكيع، وقال غَيرُه: أبو جَهْمَة (^٤).\n⦗١٤٩⦘ رواهُ سَخْتُويَه (^٥)، عن مالك بن سُعَير (^٦) عَن الأعمش بإسنادِه (^٧).\n_________\n(^١) عبد الله بن نُمَير الهَمْدَاني.\n(^٢) أخرجه النسائي في السنن الكبرى -كتاب التفسير -باب قوله تعالى: ﴿كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ (٦/ ٤٧٢ ح ١١٥٣) من طريق الحسين بن منصور عن عبد الله بن نميرٍ عن الأعمش به.\nوأخرجه ابن منده في \"الإيمان\" (٧٥٩) من طريق الحسن بن عفان -شيخ المصنِّف- عن ابن نميرٍ عن الأعمش به.\n(^٣) قوله: \"قال أبو عوانة\" ليست في (ط) و(ك)، وفيهما: \"حصين\" بدون أل التعريف.\n(^٤) أشعر كلام المصنِّف بأن وكيعًا ربما صغَّره فقال: أبو جُهيمة، فإن الذي في صحيح مسلم -كما مضى تخريجه في الرواية السابقة- من طريق وكيع عن الأعمش قال: زياد بن الحُصين أبو جهمة، وسائر من ترجم له ذكره بهذه الكنية \"أبو جهمة\" مكبرًا وسيأتي في الإسناد الآتي من غير طريق وكيع مصغَّرا أيضًا.\nانظر: الكنى والأسماء للإمام مسلم (١/ ١٩٩)، المعرفة والتاريخ للفسوي (٣/ ٢٢١)، =\n⦗١٤٩⦘ = الكنى للدولأبي (١/ ١٣٧)، الجرح والتعديل لابن أبي حاتم (٣/ ٥٢٩)، الثقات لابن حبان (٦/ ٣١٩)، رجال صحيح مسلم لابن منجويه (١/ ٢٢٠)، الجمع بين رجال الصحيحين لابن القيسراني (١/ ١٤٩)، المقتنى للذهبي (١/ ١٥٥) التقريب (٢٠٦٩).\n(^٥) ابن مازيار الهاشمي مولاهم، أبو علي النيسابوري.\n(^٦) ابن الخمس التميمي الكوفي.\n(^٧) وصله الدارقطني في \"الرؤية\" (ص: ٣٥١) من طريق أبي عاصم عمران بن محمد عن مالك بن سعير عن الأعمش به.","vol":"2","page":148},{"text":"٤٦٩ - حَدثنا أبو الأحوَص القاضي (^١)، حدثنا عمر بن حَفْص بن غياب (^٢) حدثنا أبي، حدثنا الأعمَشُ، حَدثني زيادُ بن الحُصَين أبو جُهَيمَة، عن أبي العالية، عَن ابن عَباس ﴿كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال: رآه بفؤادِهِ مَرتينِ (^٣).\n_________\n(^١) محمد بن الهيثم بن حماد بن واقد الثقفي مولاهم البغدادي، قاضي عُكْبَرا.\n(^٢) ابن طلق النخعي الكوفي، أبو معاوية.\n(^٣) أخرجه مسلم في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي ﷺ ربه ليلة الإسراء (١/ ١٥٩ ح ٢٨٦) عن أبي بكر بن أبي شيبة عن حفص بن غياث عن الأعمش به، وفيه: \"أبو جهمة\".\nفائدة الاستخراج:\nلم يسق مسلم لفظه، وسياق المصنف له من فوائد الاستخراج.","vol":"2","page":149},{"text":"٤٧٠ - حَدثنا عليُّ بن حرب [هو الطائيّ] (^١)، حدثنا محمد بن فُضَيلٍ (^٢)، حدثنا أبو إسحاق الشَّيباني (^٣)، عن زِرٍّ (^٤)، عن عبد الله (^٥) في قوله: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ (^٦) قال: رَأى النَّبيُّ ﷺ جبريلَ ﵇ (^٧) له ستمائة جناح (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) ابن غزوان الضبي الكوفي.\n(^٣) سليمان بن أبي سليمان فيروز الشيباني مولاهم الكوفي.\n(^٤) ابن حُبَيش بن حُباشة الأسدي.\n(^٥) هو ابن مسعودٍ كما بيِّنتها الرواية الآتية.\n(^٦) سورة النجم - الآية (١٠).\n(^٧) قوله \"﵇\" ليست في (ط) و(ك).\n(^٨) لم أجد من أخرجه من طريق ابن فضيل عن الشيباني، وقد أخرجه البخارى في صحيحه -كتاب بدء الخلق- باب إذا قال أحدكم: آمين، والملائكة في السماء، فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه (الفتح ٦/ ٣٦٠ ح ٣٢٣٢) من طريق أبي عوانة الوضاح بن عبد الله.\nوأخرجه في كتاب التفسير -باب ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ حيث الوتر من القوس (الفتح ٨/ ٤٧٦ ح ٤٨٥٦) من طريق عبد الواحد بن زياد.\nوأخرجه في الباب الذي يليه -باب ﴿فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ ح (٤٨٥٧) من طريق زائدة بن قدامة ثلاثتهم عن الشيباني عن زرٍّ به.\nوأخرجه أيضًا في الباب الذي يليه -باب ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ ح (٤٨٥٨) من طريق الثوري عن الأعمش به. =\n⦗١٥١⦘ = وأخرجه أيضًا في كتاب بدء الخلق -باب إذا قال أحدكم: آمين، والملائكة في السماء، فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه (الفتح ٦/ ٣٦٠ ح ٣٢٣٣) من طريق شعبة عن الأعمش عن إبراهيم عن علقمة عن ابن مسعودٍ به.\nوأخرجه مسلم في كتاب الإيمان -باب في ذكر سدرة المنتهى (١/ ١٥٨ ح ٢٨٠) من طريق عباد بن العوام، و(ح ٢٨١) من طريق حفص بن غياث كليهما عن الشيباني عن زرٍّ به.\nفائدة الاستخراج:\nفي إسناد المصنِّف تكنية: الشيباني، وجاء عند مسلم بنسبته فقط.","vol":"2","page":150},{"text":"٤٧١ - حَدثنا السُّلمي (^١)، حدثنا النُّفَيلي (^٢)، حدثنا زهير (^٣)، حدثنا أبو إسحاق الشَّيباني قال: أتيتُ زِرَّ بن حُبَيش وعَلَيَّ دُرَّتانِ (^٤)، فسألته عن ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ فقال: حَدثنا عبد الله بن مسعود، عن رسول الله ﷺ: \"أنَّه رأى جبريل له ستمائة جناح\" (^٥).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي.\n(^٢) عبد الله بن محمد بن علي بن نُفَيل الحراني، أبو جعفر.\n(^٣) ابن معاوية بن حُدَيج الجعفي، أبو خيثمة الكوفي.\n(^٤) وفي رواية ابن خزيمة في \"التوحيد\" (١/ ٤٩٩): \"وعليَّ دُرَّيان، أو في أذني دُرتَّان، فألقيت عليَّ منه محبة … \"، والدّرَّة: اللؤلؤة، وقيل: اللؤلؤة العظيمة.\nولعل فيه إشارة إلى صغر سنه، والله أعلم.\nانظر: الصحاح للجوهري (٦٥٦)، لسان العرب لابن منظور (٤/ ٣٢٧).\n(^٥) أخرجه الإمام أحمد في \"المسند\" (١/ ٣٩٨) عن الحسن بن موسى الأشيب عن زهير بن معاوية عن الشيباني به. =\n⦗١٥٢⦘ = وأخرجه ابن خزيمة في \"التوحيد\" (١/ ٤٩٨)، وابن منده في \"الإيمان\" (٧٤٩) كلاهما من طريق النفيلي عن زهيرٍ عن الشيباني به.\nوأخرجه الطبراني في \"الكبير\" (٩/ ٢٤٦) من طريق آخر عن زهير عن الشيباني به.","vol":"2","page":151},{"text":"٤٧٢ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا شعبة، عن سليمَان الشيباني (^٢) قالَ: مَرَّ بنا زِرُّ بن حُبَيشٍ فقمتُ إليه فسألتُه عن قول الله جَلَّ وعَزَّ (^٣): ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ (^٤) قال: قال عبد الله: رأى جبريل في صورته، له سِتمائة جَناح (^٥).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٤٨).\n(^٢) في (م): \"سليمان بن الشيباني\".\n(^٣) في (م): \"﵎\".\n(^٤) سورة النجم- الآية (١٨).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب في ذكر سدرة المنتهى (١/ ١٥٨ ح ٢٨٢) من طريق معاذ العنبري عن شعبة عن الشيباني به. وأخرجه ابن منده في \"الإيمان\" (٧٤٨) من طريق يونس بن حبيب -شيخ المصنِّف- عن أبي داود عن شعبة به.","vol":"2","page":152},{"text":"٤٧٣ - حَدثَنا محمد بن يحيى النيسابوري (^١)، حدثنا يزيد بن هارون، حدثنا داود بن أبي هند (^٢)، عن عامرٍ (^٣)، عن مسروقٍ (^٤) قال: كنتُ مُتَّكِئًا\n⦗١٥٣⦘ عندَ عائشة فقالت: يا أبا عائشةَ، ثلاثةٌ من قالهن فقد أَعظَمَ على الله الفِرْيَةَ: من زَعَمَ أنَّ محمدًا رأى ربَّه فقد أعظم على الله الفِرْيةَ، قال: فجلسْتُ، فقلتُ: يا أُمَّ المؤمنين انظري أليس الله ﵎ (^٥) يقول: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣﴾ (^٦)، ﴿وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (٢٣)﴾ (^٧)؟ فقالَتْ (^٨): أنا أَوَّلُ من سأل رسول الله ﷺ عَن هذا، فقال: \"ذاك جبريل لم أره في صورته التي خُلِق فيها إلا مَرَّتينِ: رأيتُهُ مُنْهَبِطًا مِنَ السماءِ سَادًّا عُظْمُ خَلْقِه ما بين السماءِ والأرض\" أوليس الله يقول: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٠٣)﴾ (^٩)، ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ (٥١)﴾ (^١٠)؟\nوَمن قال: إنَّ محمدًا كتَمَ شيئًا مما أنزل الله ﷿ (^١١) عليه فقد أعظَم على الله الفِرْيةَ، واللهُ يَقولُ: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ\n⦗١٥٤⦘ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ (^١٢).\nوَمن قالَ: إنَّ محمدًا يَعلمُ ما في غَدٍ فقَد أَعْظَمَ على الله الفِرْيةَ واللهُ يقول: ﴿قُلْ لَا يَعْلَمُ مَنْ في السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (٦٥)﴾ (^١٣) \" (^١٤).\n_________\n(^١) في (ط) و(ك): \"هو النيسابوري\"، وهو: الذهلي.\n(^٢) واسم أبي هند: دينار بن عُذَافر القشيري مولاهم البصري.\n(^٣) ابن شراحيل الشعبي.\n(^٤) ابن الأجدع بن مالك الهَمْدَاني الكوفي.\n(^٥) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٦) سورة النجم، الآية (١٣).\n(^٧) سورة التكوير- الآية (٢٣).\n(^٨) في (ط) و(ك): \"فقلت\"، والقول لعائشة أم المؤمنين ﵂.\n(^٩) سورة الأنعام - الآية (١٠٣).\n(^١٠) سورة الشورى - الآية (٥١).\n(^١١) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٢) سورة المائدة - الآية (٦٧).\n(^١٣) سورة النمل - الآية (٦٥).\n(^١٤) أخرجه مسلم في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي ﷺ ربه ليلة الإسراء (١/ ١٥٩ ح ٢٨٧) من طريق ابن عُلَيَّة، وفي (ح ٢٨٨) من طريق عبد الوهاب بن عبد المجيد الثقفي كلاهما عن داود بن أبي هند عن الشعبي به.\nوأخرجه ابن جرير الطبري في \"تفسيره\" (٢٧/ ٦٧) عن يزيد بن هارون عن داود بن أبي هند عن الشعبي به. وأخرجه ابن خزيمة في \"التوحيد\" (٥٥٠)، وابن منده في \"الإيمان\" (٧٦١) كلاهما من طريق يزيد بن هارون عن داود عن الشعبي به.\nفائدة الاستخراج:\nفي إسناد المصنِّف بيان المهمل عند مسلم في: داود بن أبي هند.","vol":"2","page":152},{"text":"٤٧٤ - حدثنا الصَّغاني، وأبو أُميةَ قالا: حدثنا عبد الوهاب بن عَطاء (^١)، حدثنا دَاودُ، عن الشَّعبيِّ، عَن مسروقٍ، عن عائشةَ (^٢) أنها قالت:\n⦗١٥٥⦘ ثلاثٌ مَن قال واحدًا منهنَّ فقد أعظَم على الله الفريةَ .. \" (^٣).\nثم ذكر نحوَ حديث يزيدَ وقريبًا منهُ.\n_________\n(^١) الخفاف العجلي مولاهم، أبو نصر، متكلَّمٌ فيه، ورمي بالتدليس وقد توبع، وصرَّح بالتحديث هنا، انظر: ح (١٤٤).\n(^٢) في (ط) و(ك) زيادة: \"﵂\".\n(^٣) لم أجد من أخرجه من طريق الخفاف عن داود بن أبي هند.","vol":"2","page":154},{"text":"٤٧٥ - حدثَنا أبو داودَ الحراني، حدثنا يعلى بن عُبيد، حدثنا إسماعيلُ (^١)، عن عامرٍ، أن مسروقًا أتى عائشةَ فقال: يا أمَّ المؤمنين، رأى محمدٌ ربَّه؟ فقالت: سبحانَ الله! لقد قَفَّ شَعري (^٢) مما قلتَ، ثلاثٌ من حدثك فقد كذبَ: من حدّثك أنّ محمّدًا رأى ربه فقد كذبَ، ثمَّ قرأت: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ﴾ (^٣)، ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ﴾ (^٤).\nوَمن حَدثك أنَّه يَعلم ما في غَدٍ فقد كذبَ، ثمّ قَرَأَتْ: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ﴾ (^٥)\n⦗١٥٦⦘ الآية كلّها (^٦).\nومن حدّثك أنّ محمّدًا كتم فقد كذبَ\" (^٧).\nرَواه ابن نمير (^٨)، وكيع، عن إسماعيل، عن الشعبي، عن مسروقٍ: قلتُ لعائشةَ (^٩).\n_________\n(^١) ابن أبي خالد البجلي الأحمس مولاهم الكوفي.\n(^٢) قال النووي: \"معناه: قام شعري من الفزع لكوني سمعت ما لا ينبغي أن يقال، قال ابن الأعرابي: تقول العرب عند إنكار الشيء: قفَّ شعري، واقشعرَّ جلدي، واشمأزَّت نفسي، قال النضر بن شُميل: القَفَّة كهيئة القشعريرة، وأصله التقبُّض والاجتماع؛ لأن الجلد ينقبض عند الفزع والاستهوال فيقوم الشعر لذلك، وبذلك سمِّيت القُفَّة -التي هي الزنبيل- لاجتماعها ولما يجتمع فيها، والله أعلم\". شرح مسلم للنووي (٣/ ١٠).\n(^٣) سورة الأنعام- الآية (١٠٣).\n(^٤) سورة الشورى- الآية (٥١).\n(^٥) سورة لقمان، الآية (٣٤).\n(^٦) في (ط) و(ك) علامة حذف (لا - إلى) على قوله: \"الآية كلها\".\n(^٧) أخرجه البخاري في مواضع من صحيحه منها في كتاب التفسير -باب ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ (الفتح ٨/ ١٢٤ ح ٤٦١٢)، وفي كتاب التوحيد -باب قول الله تعالى: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾ (الفتح ١٣/ ٣٧٤ ح ٧٣٨٠) وغيرها من طريق الثوري عن إسماعيل بن أبي خالد عن الشعبي به.\nوأخرجه أيضًا في هذا الموضع الأخير معلقًا من طريق شعبة عن ابن أبي خالد عن الشعبي به.\nوأخرجه في كتاب التفسير -باب (يلي باب: سورة النجم) (الفتح ٨/ ٤٧٢ ح ٤٨٥٥) من طريق وكيع عن إسماعيل بن أبي خالد عن الشعبي به.\nوأخرجه مسلم في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي ﷺ ربه ليلة الإسراء (١/ ١٦٠ ح ٢٨٩) عن محمد بن عبد الله بن نميرٍ عن أبيه عن إسماعيل بن أبي خالد عن الشعبي به. وأخرجه ابن منده في \"الإيمان\" (٧٦٥) من طريق يعلى بن عبيد عن إسماعيل بن أبي خالد عن الشعبي به.\nفائدة الاستخراج:\nلم يسق مسلم لفظ الحديث، وسياق المصنف له من فوائد الاستخراج.\n(^٨) عبد الله بن نُمَير الهَمْدَاني الكوفي.\n(^٩) وصله البخاري من طريق وكيع، ومسلم من طريق ابن نمير كما تقدم في التخريج قبل قليل.","vol":"2","page":155},{"text":"٤٧٦ - حَدثنَا (^١) أبو زَيد بن محمد بن طريف الكوفي [بجبلة] (^٢)، حدثنا جَعفرُ بن محمد بن الحَسن، حدثنا يوسفُ بن الأسود (^٣)، عن بَيانٍ (^٤)، عن قيس (^٥)، عَنْ عائشةَ قالتْ: من زعَمَ أنَّ محمدًا رأى ربَّه فقد كذبَ، قال الله تعالى (^٦): ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ الآية (^٧).\n_________\n(^١) في (ط) و(ك): \"حدثني\".\n(^٢) ما بين المعقوفتين من (ط) و(ك)، وهي -بالتحريك- اسم لعدة مواضع منها: هضبة حمراء بنجد، وموضع بالحجاز، وقلعة مشهورة بساحل الشام من أعمال حلب، وحصنٌ في آخر وادي ستارة بتهامة، ولم أتمكن من معرفة أبي زيدٍ هذا ولا إلى أي جبلةٍ يُنسب، ولا شيخه جعفر بن محمد بن الحسن، أو الوصول إلى ترجمة لأيٍّ منهما.\nانظر: معجم البلدان لياقوت الحموي (١٢٢).\n(^٣) ذكره المزي في الرواة عن بيان فقال: أبو يعقوب يوسف بن يعقوب البجلي الأسود، ولم أجد له ترجمة فيما توفَّر لديَّ من مصادر.\nانظر: تهذيب الكمال للمزي (٤/ ٣٠٥).\n(^٤) ابن بشر الأحمسي البجلي، أبو بشر الكوفي المعلِّم.\n(^٥) ابن أبي حازم البجلي الأحمسي، أبو عبد الله الكوفي.\n(^٦) قوله: \"تعالى\" ليست في (ط) و(ك).\n(^٧) لم أجد من أخرجه من هذا الطريق، وقد أخرجه البخاري في صحيحه من وجهٍ آخر عن عائشة، فأخرجه في كتاب بدء الخلق -باب إذا قال أحدكم آمين والملائكة في السماء … (الفتح ٦/ ٣٦١ ح ٣٢٣٤) من طريق ابن عونٍ عن القاسم عن عائشة ﵂ بنحوه.","vol":"2","page":157},{"text":"٤٧٧ - حدثنا (^١) أبو عمران التُّسْتَري (^٢)، حدثنا إبراهيم بن سعيد (^٣)، حدثنا أبو أسامة (^٤)، حدثنا زكريا (^٥)، عن ابن أَشْوَع (^٦) عن عَامرٍ، عن مسروقٍ قال: قلتُ لعائشةَ: فأينَ قولُهُ ﵎ (^٧): ﴿ثُمَّ دَنَا فَتَدَلَّى (٨)﴾ (^٨)؟ قالَتْ: إنّما ذاك جَبريل، كان (^٩) يأتيه في صورةِ الرِّجالِ، وإنَّه أتاهُ في هذه المرَّة\n⦗١٥٩⦘ في صُورته التي هي صُورَتُهُ (^١٠) فسدَّ أفقَ السَّماءِ (^١١).\n_________\n(^١) في (ط) و(ك): \"حدثني\".\n(^٢) بضم التاء المثناة الفوقية، وسكون السين المهملة، وفتح التاء المثناة الفوقية الثانية، ثم راء نسبة إلى بلدة تُسْتَر من كَور الأهواز من بلاد خوزستان.\nوشيخ المصنِّف أبو عمران ذكره الذهبي في \"المقتنى\" وسماه: موسى بن زكريا، ولم أجد له ترجمة في غيره من المصادر. انظر: الأنساب للسمعاني (٣/ ٥٤)، المقتنى للذهبي (١/ ٤٣٨).\n(^٣) الجوهري، أبو إسحاق بن أبي عثمان البغدادي.\n(^٤) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٥) ابن أبي زائدة خالد -ويقال: هُبيرة- بن ميمون بن فيروز الهَمْدَاني الوادعي، أبو يحيى الكوفي ثقة تُكلِّم فيه بكلام يسير لأن سماعه من أبي إسحاق كان بأخرة، ولإكثاره من التدليس عن الشعبي، وجعله الحافظ في المرتبة الثانية من المدلسين، وفي هذه الرواية بين واسطته عن الشعبي. انظر: الثقات للعجلي (١/ ٣٧٠)، سؤالات الآجري لأبي داود (ص: ١٧٤، ١٨٦)، الجرح والتعديل لابن أبي حاتم (٣/ ٥٩٣)، تهذيب الكمال للمزي (٩/ ٣٥٩)، تعريف أهل التقديم (ص: ٦٢)، والتقريب لابن حجر (٢٠٢٢).\n(^٦) سعيد بن عمرو بن أشوع الهَمْدَاني الكوفي.\n(^٧) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٨) سورة النجم - الآية (٨).\n(^٩) قوله: \"كان\" ليست في (ط)، و(ك).\n(^١٠) أي على هيئته الملكيَّة.\n(^١١) أخرجه مسلم في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي ﷺ ربه ليلة الإسراء؟ (١/ ١٦٠ ح ٢٩٠) عن محمد بن عبد الله بن نمير عن أبي أسامة عن زكريا بن أبي زائدة به، وزاد في روايته آيتين بعد الآية المذكورة في رواية المصنِّف.","vol":"2","page":158},{"text":"٤٧٨ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني عَمرو بن الحارث (^١)، أنَّ عبد ربِّه بن سعيد (^٢) حَدّثَه، أنَّ داودَ بن أبي هند حَدثه، عَن عامرٍ الشَّعبي، عن مسروقِ بن الأجْدع أنَّه سمعَ عائشةَ زوجَ النبي ﷺ (^٣) تَقُول: أعظَم الفِرية على الله [﷿] (^٤) من قال ثلاثةً: مَن قال: إنَّ محمدًا رأى ربَّه، وإنَّ محمدًا كتَمَ شيئًا من الوَحي، وإنَّ محمدًا [ﷺ] (^٥) يعلم ما في غَدٍ. قال [فقلت] (^٦): يا أُمَّ المؤمنين\n⦗١٦٠⦘ وَمَا رآه؟ قالَتْ: لا، إنَّما ذاك جبريل [﵇] (^٧) رآه مرتين في صورته: مرَّةً بالأفق الأعلى، ومرةً سَادًّا أُفُقَ (^٨) السّماءِ\" (^٩).\n_________\n(^١) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المدني.\n(^٢) ما بين هذين النجمين -أولاهما في الحديث السابق- ساقط من (م). وعبد ربِّه بن سعيد هو: ابن قيس بن عمرو الأنصاري المدني، أخو يحيى بن سعيد الأنصاري.\nانظر: طبقات ابن سعد (الجزء المتمم لتابعي أهل المدينة ومن بعدهم- ص: ٣٣٨)، العلل رواية عبد الله بن أحمد (١/ ٥١٣).\n(^٣) قوله: \"زوج النبي ﷺ\" ليست في (ط)، و(ك).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) ما بين المعقوفتين من (ط) و(ك).\n(^٦) ما بين المعقوفتين من (ط) و(ك).\n(^٧) ما بين المعقوفتين من (ط) و(ك).\n(^٨) في (ط) و(ك): \"آفاق\".\n(^٩) أخرجه ابن خزيمة في \"التوحيد\" (٥٥٤) عن يونس بن عبد الأعلى -شيخ المصنِّف- عن ابن وهب به.\nوعلى هامش (ك) النص التالي: \"بلغت قراءة على ابن الخضري -أو الحصري-\".\nمبحثان:\nالمبحث الأول: هل رأى محمدٌ ﷺ ربه ﷿؟\nحديث أبي موسى الأشعري ﵁ السابق برقم (٤٤٨ - ٤٥١) ولفظه: \"حجابه النور لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه\"، وحديث أبي ذر ﵁ برقم (٤٥٢ - ٤٥٣) ولفظه: \"نورٌ أنَّى أراه\" مقتضاهما أن النبي ﷺ لم ير ربَّه في الدنيا بعينه.\nوقول ابن عباس ﵁ السابق برقم (٤٦٧ - ٤٦٩) أفاد أنه ﷺ رآه بفؤاده، وجاءت روايات أخرى عن ابن عباسٍ -عند غير المصنِّف- مطلقة في رؤية النبي ﷺ لربه غير مقيدة بالفؤاد أو القلب، وهناك روايات عنه أيضًا في أنه ﷺ رأى ربه ببصره.\nوأما عائشة ﵂ -كما سبق برقم (٤٧٣ - ٤٨٧) - فتنفي رؤية النبي ﷺ لربه.\nوطريقة الجمع بين هذه الأحاديث أن يقال: إن حديث أبي موسى وأبي ذر ﵄ على ظاهره في أن النبي ﷺ لم ير ربه بعينه في الدنيا.\nوأما الروايات عن ابن عباس فرواية أنه رآه بعينه لم تصح عنه، قال الحافظ ابن كثير: \"من روى عنه بالبصر فقد أغرب، فإنه لا يصح في ذلك شيءٌ عن الصحابة ﵃، وقول البغوي في تفسيره: \"وذهب جماعة إلى أنه رآه بعينه، وهو قول أنس والحسن =\n⦗١٦١⦘ = وعكرمة) فيه نظر، والله أعلم\". تفسير ابن كثير (٤/ ٤/ ٢٦٧).\nوأما الروايات المطلقة فتحمل على المقيدة بالفؤاد أو القلب.\nبعد هذا تبقى الروايات عن عائشة رضي الله عنا في نفي الرؤية، والروايات عن ابن عباس في إثباتها فيحمل قول عائشة ﵂ في نفي الرؤية على نفي رؤية العين في الدنيا، وقول ابن عباس ﵁ في إثبات الرؤية بالفؤاد أو القلب.\nولم تأت رواية عن عائشة ﵂ أنها نفت رؤية الفؤاد، وبهذا تلتئم الروايات، أشار إلى هذا الجمع الحافظ ابن حجر في الفتح (٨/ ٤٧٤).\nوللاستزادة حول هذا الموضوع ينظر:\nمجموع الفتاوى لشيخ الإسلام ابن تيمية (٣/ ٣٨٥ - ٣٩١) و(٦/ ٥٠٧ - ٥١٠)، العلو للذهبي (ص: ٨١)، مختصر العلو للذهبي للشيخ الألباني (ص: ١١٦ - ١٢٠)، رؤية الله تعالى وتحقيق الكلام فيها للدكتور أحمد الحمد (ص: ١٣٨ - ١٨٧).\nالمبحث الثاني: من المَعْنِيّ بقوله تعالى: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨)﴾ الآيات.\nوترجمة المصنِّف -كما سبق في مبتدأ الرد على الجهمية- تدلُّ على أنه -رحمه الله تعالى- يذهب إلى أنَّ المراد أن النبي ﷺ دنا من رب العزة، والرب ﷾ دنا منه قاب قوسين أو أدنى. أخذه من حديث شريك بن أبي نمر عن أنس وفيه: \"ودنا الجبار رب العزة ﵎ فتدلى، حتى كان قاب قوسين منه أو أدنى\"، انظر: ح (٤٢٦)، وسبق أيضًا أن هذه اللفظة من الألفاظ التي أنكرت على شريك في روايته لحديث الإسراء، انظر الكلام على رواية شريك في ح: (٤١٢).\nقال البيهقي رحمه الله تعالى: \"وقد ذكر شريك بن أبي نمر في روايته هذه ما يستدل بها على أنه لم يحفظ الحديث كما ينبغي له؛ من نسيانه ما حفظه غيره … \" إلى أن قال: \"وقد خالفه فيما تفرد به منها: عبد الله بن مسعود، وعائشة، وأبي هريرة ﵃، وهم أحفظ وأكبر وأكثر، وروت عائشة، وابن مسعود ﵄ عن النبي ﷺ ما =\n⦗١٦٢⦘ = دل على أن قوله: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ المراد به جبريل ﵊ في صورته التي خُلِق عليها\". الأسماء والصفات للبيهقي (٣٥٧).\nقال الحافظ ابن كثير: \"وهذا الذي قاله البيهقي ﵀ في هذه المسألة هو الحق، فإن أبا ذر قال: يا رسول الله هل رأيت ربك؟ قال: \"نورٌ أنَّى أراه\"، وفي رواية: \"رأيت نورًا\"، وقوله: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨)﴾ إنما هو جبريل ﵇ كما ثبت ذلك في الصحيحين عن عائشة أم المؤمنين، وعن ابن مسعود، وكذلك هو في صحيح مسلم عن أبي هريرة، ولا يعرف لهم مخالف من الصحابة في تفسير هذه الآية بهذا\". تفسير ابن كثير (٣/ ٥).\nوالرواية التي ذكرها عن أبي هريرة ﵁ في صحيح مسلم هي في كتاب الإيمان -باب معنى قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ (١/ ١٥٨ ح ٢٨٣) أنه قال في قوله تعالى: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ قال: رأى جبريل ﵇.\nوقد مرَّت قريبًا الروايات عن ابن مسعود، وعائشة ﵄ (ح: ٤٧٠ - ٤٧٨) وتخريجها من الصحيحين.\nوحيث تقرَّر أن لفظ شريك في ذلك منكر كما سبق في ح (٤١٢)، فالصواب أن الذي دنا فتدلى هو جبريل ﵇ دنا من النبي ﷺ حتى كان قاب قوسين منه أو أدنى، والله أعلم.\nقال الحافظ ابن كثير: \"وقوله تعالى: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ كقوله: ﴿لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (٢٣)﴾ [طه: ٢٣] أى الدالة على قدرتنا وعظمتنا. وبهاتين الآيتين استدل من ذهب من أهل السنة أن الرؤية تلك الليلة لم تقع؛ لأنه قال: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾. ولو كان رأى ربه لأخبر بذلك، ولقال ذلك للناس\". تفسير ابن كثير (٤/ ٢٧٠).\nوانظر أيضًا: الأسماء والصفات للبيهقي (٣٥٥ - ٣٥٩)، مختصر العلو للذهبي للشيخ الألباني (ص: ١١٧)، رؤية الله تعالى وتحقيق الكلام فيها، للدكتور أحمد الحمد (ص: ١٤٨ - ١٥٢).","vol":"2","page":159},{"text":"<span data-type='title' id=toc-131>بَابُ (^١) بَيَانِ نَظَرِ أهْلِ الجنة إِلَى وَجْهِ رَبهمْ ﵎</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":163},{"text":"٤٧٩ - حَدثنا إبراهيم بن مرزوق البصري (^١)، حدثنا عفان، ح\nوأخبَرني يونس بن عبد الأعلى، حدثنا أسد -هوَ ابن موسى (^٢) -، ح\nوحَدثنا [حمدان] بن الجنيد الدَّقَّاق (^٣)، حدثنا الأسود بن عامر (^٤)، ح\nوحَدثنا يزيد بن سنان (^٥)، حدثنا مُسلم بن إبراهيمَ (^٦)، قالوا: حدثنا حمادُ بن سلمةَ، عن ثابتٍ، عن عبد الرَّحمن بن أبي ليلى (^٧)، عن صُهَيْبٍ\n⦗١٦٤⦘ قال عَفانُ: عن النَّبي ﷺ (^٨)، وَقال الأسوَدُ: قرأ رسولُ الله ﷺ هَذه الآية: ﴿للَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ (^٩) قال: \"إذا دخل أهلُ الجنَّةِ الجنَّةَ، وأهلُ النَّارِ النَّارَ نادَى مُنادٍ: يا أهلَ الجنّةِ إنّ لكم عند الله مَوْعِدًا (^١٠) يريدُ أن يُنْجِزَكُمُوهُ، قالوا: وما هَذا الموعد (^١١)؟ أليس قد ثَقَّل\n⦗١٦٥⦘ مَوَازينَنا؟ ألم يُبَيِّضْ وُجُوهَنَا؟ وأدخَلَنا الجنَّةَ ونَجَّانا من النَّارِ؟ قال: فيرفع الحجاب فَينظرون إلى وَجْهِ الله ﵎ (^١٢)، فما أُعْطُوا شيئًا أحَبَّ إليهِم مِن النَّظرِ (^١٣).\nقال عفان: إليه، وَقَالَ الأَسْودُ: \"إلى وَجْهِهِ\".\n_________\n(^١) في (ط) و(ك): \"هو البصري\".\n(^٢) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي، يقلَّب بأسد السُّنَّة.\n(^٣) ما بين المعقوفتين من (ط) و(ك) وهو الصواب، ووقع في الأصل و(م): أحمد بن الجنيد الدقاق، ولعله سبق قلم، لأن ابن الجنيد الدقاق هو: محمد بن أحمد بن الجنيد البغدادي، أبو جعفر الدقاق، فحمدان لقبه وهو الذي يروي عن أسود بن عامر كما في تاريخ بغداد (١/ ٢٨٥)، وانظر: ح (٣١).\n(^٤) الشامي، أبو عبد الرحمن، نزيل بغداد، لقبه شاذان.\n(^٥) ابن يزيد بن الذَّيَّال القرشيّ الأموى، أبو خالد القزاز.\n(^٦) في (ط) و(ك): \"هو ابن إبراهيم\" وهو: الأزدي الفراهيدي، أبو عمرو البصري.\n(^٧) الأنصاري الخزرجي، أبو عيسى الكوفي، توفي سنة (٨٣ هـ) على الصحيح.\nوثقه ابن معين، والعجلي، وأبو حاتم، وذكره ابن حبان في الثقات، وقال النووي: \"اتفقوا على توثيقه وجلالته\".\nوقال عنه إبراهيم النخعي: \"كان صاحب أمراء\"، وقال الإمام أحمد: \"كان يحيى بن سعيد يشبه مطر الوراق بابن أبي ليلى -يعني في سوء الحفظ-\"، وقال الإمام أحمد =\n⦗١٦٤⦘ = أيضًا: \"كان سيء الحفظ\"، وقال البزار: \"ليس بالحافظ\"، وذكره العقيلي في الضعفاء وذكر فيه قول النخعي؛ فتعقبه الذهبي بقوله: \"ذكره العقيلي في كتابه متعلقًا يقول إبراهيم النخعي فيه: كان صاحب أمراء، وبمثل هذا لا يليَّن الثقة\". وقال الدارقطني: \"ردئ الحفظ، كثير الوهم\".\nوقال الذهبي: \"من أئمة التابعين وثقاتهم\"، وقال الحافظ ابن حجر: \"ثقة\".\nوقد تكلم فيه من سبق ذكرهم فهو صدوقٌ إن شاء الله.\nانظر: تاريخ الدوري (٣٥٦)، العلل رواية عبد الله (٤٢٩)، العلل (آخر ١/ ١١٦)، الثقات للعجلي (٨٦)، الضعفاء للعقيلي (٣٣٧)، الجرح والتعديل لابن أبي حاتم (٥/ ٣٠١)، الثقات لابن حبان (٥/ ١٠٠)، سنن الدارقطني (٢٦٣)، تهذيب الأسماء واللغات للنووي (١/ ٣٠٤)، تهذيب الكمال للمزي (١٧/ ٣٧٢)، ميزان الاعتدال للذهبي (٥٨٤)، كشف الأستار عن زوائد البزار للهيثمي (١/ ٢٥١)، التقريب (٣٩٩٣).\n(^٨) وقع في (م): \"عن عفان عن النبي ﷺ\"، وهو سبق قلم.\n(^٩) سورة يونس- الآية (٢٦).\n(^١٠) في (ك): \"موعودًا\"، وهما بمعنى واحد.\nانظر القاموس المحيط للفيروزآبادي (ص: ٤١٦).\n(^١١) في (ط) و(ك): \"الموعود\"، كتب فوق عبارة (ط): \"صح\".\n(^١٢) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٣) أخرجه مسلم في كتاب الإيمان -باب إثبات رؤية المؤمنين في الآخرة ربهم ﷾ (١/ ١٦٣ ح ٢٩٧ وح ٢٩٨) من طريق عبد الرحمن بن مهدي، ومن طريق يزيد بن هارون كلاهما عن حماد بن سلمة به.\nوأخرجه الإمام أحمد في \"المسند\" (٤/ ٣٣٣) عن عفان بن مسلم عن حماد بن سلمة به.\nوأخرجه ابن خزيمة في \"التوحيد\" (١/ ٤٤٥)، وابن منده في \"الإيمان\" (٧٧٤) كلاهما من طريق أسد بن موسى عن حماد بن سلمة به.","vol":"2","page":163},{"text":"٤٨٠ - حَدثنا أبو زرعة الرَّازيُ (^١)، حدثنا أبو نُعَيمٍ (^٢)، ح\nوَحدثنا جَعفر بن محمد الخفاف الأَنْطَاكي (^٣)، حدثنا الهيثم بن\n⦗١٦٦⦘ جَميل (^٤)، ح\n⦗١٦٧⦘ وَحدثنا الصَّاغاني، حدثنا سعيد بن منصور قالوا (^٥): حدثنا أبو قُدَامة الحارث بن عبيد الإيادي (^٦)، ح\n⦗١٦٨⦘ وَحَدثنا يونس بن حَبيب، حدثنا أبو داود (^٧)، حدثنا (^٨) الحارث بن قدامة (^٩)، قالوا كُلُّهم عن أبي عمران الجَوْني (^١٠)، عن أبي بكر بن عبد الله بن\n⦗١٦٩⦘ قيس (^١١)، عَن أبيهِ، قال: قال رسول الله ﷺ: \"جنَّاتُ الفردوسِ أربعٌ: ثِنْتَانِ آنِيَتُهُما (^١٢) وحُلِيُّهُما وما فيهما من ذهبٍ، وثِنْتَان من فضَّةٍ: آنِيَتُهُما وَحُلِيُّهُما وَمَا فيهما، وما بين القوم وبين أن ينظروا إلى رَبِّهم [﷿] (^١٣) إلا رِدَاء الكبرياءِ على وَجْهِهِ في جَنَّةِ عَدْنٍ\".\nزاد أبو نُعَيم والهيثم في حَديثهما: \"وَهذه (^١٤) الأنهار تَشْخُبُ من جنَّاتِ عَدن ثمَّ تَصَدَّع بعدُ أنهارًا\" (^١٥).\n_________\n(^١) عبيد الله بن عبد الكريم بن يزيد بن فرُّوخ القرشي المخزومي، الإمام المشهور.\n(^٢) الفضل بن دُكَين المُلائي التيمي مولاهم الكوفي.\n(^٣) الأنطاكي: بفتح الألف وسكون النون وفتح الطاء المهملة وفي آخرها الكاف، نسبة إلى أنطاكية من الشام، وهي اليوم تتبع تركيا.\nوجعفر بن محمد المنسوب إليها هنا ذكره ابن حبان في المجروحين وقال: \"شيخٌ، يروي عن زهير بن معاوية الموضوعات، وعن غيره من الأثبات المقلوبات، لا يحل الاحتجاج بخبره\" وتابعه السمعاني على قوله هذا، وقال الذهبي: \"ليس بثقة\". =\n⦗١٦٦⦘ = فهو ضعيفٌ، وقد روي الحديث من غير طريقه، وهو في الصحيحين كما سيأتي في التخريج والحمد لله.\nانظر: المجروحين لابن حبان (١/ ٢١٣)، الأنساب للسمعاني (١/ ٣٧٠)، اللباب لابن الأثير (١/ ٩٠)، الميزان للذهبي (١/ ٤١٦).\n(^٤) البغدادي، أبو سهل الحافظ، نزيل أنطاكية، توفي سنة (٢١٣ هـ).\nوثقه الأئمة كابن سعد، والإمام أحمد، والعجلي، وإبراهيم الحربي، والدارقطني، وذكره ابن حبان، وابن شاهين في الثقات.\nوتكلم فيه ابن عدي بقوله: \"يغلط الكثير على الثقات كما يغلط غيره، وأرجو أنه لا يتعمد الكذب\".\nوقال عنه أبو نعيم في أماليه: \"متروك\"، نقله الذهبي عنه في ترجمة أحمد بن يوسف المنبجي في الميزان، وتعقبه بأن الحديث الذي من أجله حكم عليه أبو نعيمٍ بالترك آفته المنبجي، ولذلك لم يذكر قول أبي نعيمٍ في ترجمة الهيثم في الميزان.\nوإنما أورده الذهبي في كتبه التي ألفها في الضعفاء -كالميزان، والمغني، والديوان- من أجل كلام ابن عديٍّ هذا، وقال في الكاشف: \"حجة، صالح\"، وقال في المغني: \"حافظٌ له مناكير وغرائب\"، وقال في الديوان: \"ثقة، له مناكير\".\nوقال الحافظ ابن حجر: \"ثقة من أصحاب الحديث، وكأنه تُرِك فتغيَّر\".\nولعلَّ صواب العبارة: تغيَّر فتُرِك، والحافظ لا يجزم بذلك بل يذكره على سبيل الاحتمال، ولم أجد في ترجمته ما يُشير إلى شيءٍ من ذلك، ولم يرد في كتاب: \"الكواكب النيرات\"، ولا في \"الاغتباط\".\nانظر: الطبقات لابن سعد (٧/ ٤٩٠)، العلل رواية عبد الله (٣/ ٣٧١)، الثقات للعجلي (٣٣٥)، الثقات لابن حبان (٩/ ٢٣٦)، الكامل لابن عدي (٧/ ٢٥٦٢)، السنن =\n⦗١٦٧⦘ = للدارقطني (٤/ ١٧٤)، الثقات لابن شاهين (ص: ٣٤٧)، تاريخ بغداد (١٤/ ٥٦)، الميزان (١/ ١٦٦) و(٤/ ٣٢٠)، والمغني (٧١٦)، والديوان (ص: ٤٢٢)، والكاشف للذهبي (٣٤٤)، تهذيب التهذيب (١١/ ٧٩)، والتقريب (٧٣٥٩).\n(^٥) في (م): \"قالا\" بدل \"قالوا\"، وسعيد بن منصور هو: الخراساني الإمام صاحب السنن.\n(^٦) الإيادي: بكسر الهمزة، وفتح الياء، بعدها دال مهملة، نسبة إلى إياد بن نزار بن معد بن عدنان وتشعبت منه قبائل. الأنساب للسمعاني (١/ ٣٩٤).\nوالحارث بن عبيد هذا هو: أبو قدامة البصري المؤذن، متكلم فيه، فقد ضعفه ابن معين في أغلب الروايات عنه، وقال الإمام أحمد: \"مضطرب الحديث\"، وذكره أبو زرعة الرازي في الضعفاء، وقال أبو حاتم الرازي والنسائي: \"ليس بالقوي\" زاد أبو حاتم: \"يكتب حديثه ولا يحتج به\" وذكره العقيلي، وابن عدي، وابن الجوزي في الضعفاء، وذكره ابن حبان في المجروحين وقال: \"كان شيخًا صالحًا ممن كثر وهمه، حتى خرج عن جملة من يحتج بهم إذا انفردوا\".\nوقال عبد الرحمن بن مهدي: \"كان من شيوخنا، وما رأيت إلا خيرًا\"، ونقل ابن شاهين عن ابن معين أنه وثقه مرة، وانفرد ابن شاهين بهذا النقل، ونقل الحافظ ابن حجر عن النسائي من كتابه \"الجرح والتعديل\" أنه قال عنه: \"صالح\"، وقال الساجي: \"صدوق، عنده مناكير\" وذكره ابن شاهين في الثقات.\nوذكره الذهبي في المغني وقال: \"ضعيف\"، وقال في الكاشف: \"ليس بالقوي\".\nوقال ابن حجر: \"صدوق، يخطئ\"، والأكثر على تضعيفه كما مرَّ، ولعل الحافظ لاحظ في حكمه إخراج مسلمٍ له في الصحيح، وقد أخرج له البخاري في موضعين تعليقًا متابعة. =\n⦗١٦٨⦘ = فهو ممن يعتبر بحديثه، وحديثه في درجة الضعيف المنجبر، ولا يحتج به إذا انفرد.\nانظر: تاريخ الدوري (٩٣)، رواية ابن طهمان عن ابن معين (ص: ٦٧)، العلل رواية عبد الله (٣/ ٢٧)، أبو زرعة وجهوده (٦٠٧)، الضعفاء للنسائي (ص: ٧٩)، الضعفاء للعقيلي (١/ ٢١٢)، الجرح والتعديل لابن أبي حاتم (٣/ ٨١)، المجروحين لابن حبان (١/ ٢٢٤)، الكامل لابن عدي (٦٠٧)، الثقات لابن شاهين (ص: ١٠٧)، الضعفاء لابن الجوزي (١/ ١٨٢)، المغني (١/ ١٤٢)، والكاشف للذهبي (٣٠٣)، تهذيب التهذيب (١٣٧) والتقريب لابن حجر (١٠٣٣).\n(^٧) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٧٢).\n(^٨) سقطت صيغة التحديث من (م).\n(^٩) الحارث بن قدامة؛ كذا جاء في جميع النسخ، كذا في مسند الطيالسي، كذا رواه البيهقي في \"البعث والنشور\" (ص: ١٥٩) من طريق يونس بن حبيب عن أبي داود، ولم أجد في الرواة من يُعرف بهذا الاسم.\nوالظاهر -والله أعلم- أن صوابه: \"الحارث أبو قدامة\"، وهو: الحارث بن عبيد الذي في الإسناد الماضي فإن كنيته أبو قدامة، وقد روى عنه أبو داود الطيالسي، إلا أنه جاء هكذا على الخطأ -والله أعلم- في سند الطيالسي، وعلى خلافه جاءت رواية مسلم، وكذلك الطرق الثلاثة عند المصنِّف في هذا السياق المقرون نفسه، إضافة إلى ما سيأتي -في تخريج الحديث- عند ابن أبي شيبة، وعبد بن حميد، والدارمي.\n(^١٠) الجَوني: بفتح الجيم، وسكون الواو، كسر النون، نسبة إلى: جَوْن بطنٌ من الأزد، والمنتسب إليه هنا هو: عبد الملك بن حبيب البصري، مشهورٌ بكنيته. الأنساب للسمعاني (٣/ ٣٧٨).\n(^١١) مختلفٌ في اسمه فقيل: عمرو، وقيل: عامر، وقال الإمام أحمد: \"لا يعرف اسمه\"، وأما أبوه عبد الله بن قيس فهو: أبو موسى الأشعري ﵁.\nقال ابن سعد: \"كان قليل الحديث، يستضعف\"، ووثقه العجلي، وذكره ابن حبان في الثقات وقال الذهبي: \"صدوق، موثَّقٌ، مشهور، ما علمت فيه كلامًا إلا ما كان من ابن سعد فإنه قال: يستضعف\"، ورمز له الذهبي: \"صح\"، ووثقه الحافظ ابن حجر في التقريب. انظر: الطبقات الكبرى لابن سعد (٦/ ٢٦٩)، الثقات للعجلي (٣٨٩)، سنن الترمذي (٤/ ٦٧٤)، الثقات لابن حبان (٥/ ٥٩٢)، الميزان للذهبي (٤/ ٤٩٩)، التقريب (٧٩٩٠).\n(^١٢) قوله: \"آنيتهما\" سقط من (م).\n(^١٣) ما بين المعقوفتين من (ط) و(ك).\n(^١٤) في (م): \"إذ هذه\".\n(^١٥) أخرجه البخاري في مواضع من صحيحه منها في كتاب التفسير -باب: ﴿وَمِنْ دُونِهِمَا جَنَّتَانِ (٦٢)﴾ (الفتح ٨/ ٤٩١ ح ٤٨٧٨) بلفظ المصنف، وفي باب: ﴿حُورٌ مَقْصُورَاتٌ في الْخِيَامِ (٧٢)﴾ (ح ٤٨٧٩ و٤٨٨٠) بزيادة في أوله وهو قوله ﷺ: \"إن في الجنة خيمة من لؤلؤ مجوفة عرضها ستون ميلًا، في كل زاوية منها أهلٌ ما يرون الآخرين، يطوف =\n⦗١٧٠⦘ = عليهم المؤمنون، وجنتان من فضة آنيتهما … \" الخ الحديث بنحو ما أورده المصنِّف.\nوأخرجه أيضًا في كتاب التوحيد -باب قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ (الفتح ١٣/ ٤٣٣ ح ٧٤٤٤) بنحو رواية المصنِّف.\nوأخرجه مسلم في كتاب الإيمان -باب إثبات رؤية المؤمنين في الآخرة ربهم ﷾ (١/ ١٦٣ ح ٢٩٦) كلاهما من طرق عن عبد العزيز بن عبد الصمد عن أبى عمران الجوني به، وصدَّر الحديث بقوله: \"جنتان من فضة\"، وليس عند البخاري ومسلم قوله: \"جنات الفردوس أربع\"، ولا تلك الزيادة التي ذكرها المصنف بعده في رواية أبي نعيم والهيثم.\nوأخرجه الإمام أحمد في \"المسند\" (٤/ ٤١٦) عن عبد الصمد بن عبد الوارث العنبري عن الحارث بن عبيد عن أبي عمران الجوني به.\nوأخرجه ابن أبي شيبة في \"المصنف\" (١٣/ ١٤٨ ح ١٥٩٥٦)، وعبد بن حميد في مسنده كما في \"المنتخب\" (ص: ١٩٢ ح ٥٤٥)، والدارمي في \"سننه\" كتاب الرقائق -باب في جنات الفردوس (٤٢٩ ح ٢٨٢٢)، كلهم عن أبي نعيم الفضل بن دكين، عن أبي قدامة الحارث بن عبيد، عن أبي عمران الجوني به بلفظ المصنف، وذكروا -إلا ابن أبي شيبة- الزيادة التي ذكرها المصنِّف عقب الحديث عن أبي نعيم والهيثم، غير أنه وقع عند الدارمي: \"تصعد\" بدل \"تصدَّع\".\nإذن رواية الحارث بن عبيد هذه فيها زيادات ليست في رواية عبد العزيز بن عبد الصمد -الذي أخرج الشيخان الحديث من طريقه-، ومثل الحارث لا يُقبل تفرده كما سبق في ترجمته، وصنيع الإمام مسلم من إيراده الحديث في كتاب الإيمان من طريق عبد العزيز بن عبد الصمد، ثم إيراد الحديث عن الحارث بن عبيد في كتاب صفة الجنة ونعيمها -كما سيأتي في تخريج الحديث الذي بعده- لاحظ فيه ﵀ أن يجعل حديث الحارث بمنزلة الشاهد لحديث عبد العزيز بن عبد الصمد الذي =\n⦗١٧١⦘ = اعتمد عليه هو والبخارى في إيراد أصل الحديث من طريقه، والله أعلم ..\nوذكر الشيخ الألباني هذا الحديث في \"ضعيف الجامع\" (٣/ ٧٩ ح ٢٦٣٤) لعله من أجل هذه الزيادات التي تفرَّد بها الحارث، وإلا فأصل الحديث في الصحيحين كما سبق.","vol":"2","page":165},{"text":"٤٨١ - حدثنا مهدي بن الحارث (^١)، حدثنا سعيد بن منصور بمثله بتمامه: \"وَهَذه الأنهار تَشْخبُ من جنَّةِ عَدْن في جَوْبَةٍ (^٢) ثمَّ تَصَدَّعُ بعدُ أنهارًا\" (^٣).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) الجوبة: الحفرة المستديرة الواسعة. النهاية لابن الأثير (١/ ٣١٠).\n(^٣) لم أجد من أخرجه من هذا الطريق، ولكن أخرج الإمام مسلم في صحيحه -كتاب الجنة وصفة نعيمها وأهلها (٤/ ٢١٨٢ ح ٢٣) عن سعيد بن منصور، عن أبي قدامة الحارث بن عبيد، عن أبي عمران الجَوني به، بلفظ آخر وهو قوله ﷺ: \"إن للمؤمن في الجنة لخيمة من لؤلوةٍ واحدة مجوفة طولها ستون ميلًا، للمؤمن فيها أهلون، يطوف عليهم المؤمن، فلا يرى بعضهم بعضًا\".\nوقد سبق في تخريج الحديث الماضي أن هذا اللفظ هو طرف لهذا الحديث في إحدى روايات البخاري.","vol":"2","page":171},{"text":"٤٨٢ - حَدثنا إدريسُ بن بكر (^١)، حدثنا سعيدُ بن مَنْصورٍ بمثلِ حَديثِ مَهْدِيٍّ (^٢).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) لم أجد من أخرجه من هذا الطريق، وعلى هامش (ك) النص التالي: \"آخر الميعاد الخامس\".","vol":"2","page":171},{"text":"<span data-type='title' id=toc-132>بَابُ (^١) بَيَانِ تضَرُّعِ النَّبيِّ ﷺ[إلى الله ﷿] (^٢) وَاجْتِهادهِ في الدُّعاءِ لِأمتِه حتَى أعطى رِضاهُ فِيهمْ، وَأَنهُ أولُ مَنْ يشفَعُ، وَأَنهُ أولُ مَنْ يفْتحُ لَهُ خَازِنُ الجنَّةِ بَابها</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":172},{"text":"٤٨٣ - حدثنا يُونس بن عبد الأعلى الصَّدفي (^١)، حدثنا ابن وَهبٍ (^٢)، أخبرني عَمرو بن الحارث (^٣) أنَّ بكر بن سَوادةَ (^٤) حدَّثه، عن عبد الرحمن بن جُبير (^٥)، عن عبد الله بن عَمرو بن العاص: أَنَّ النَّبيَّ ﷺ تلا قولَ الله ﵎ (^٦) في إبراهيم: ﴿رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ (٣٦)﴾ (^٧)، وَقال عيسى:\n⦗١٧٣⦘ ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ (^٨) فرفعَ يديه وقال: \"اللهمَّ أُمَّتي أُمَّتي (^٩) \"، وبكى، فقال الله ﷿ (^١٠): يا جبريل اذهبْ إلى محمد -ربُّك أَعْلَمُ- فَسَلْهُ ما يُبْكِيهِ؟ فأتاه جبريل فسأله فأخْبَرَه رسول الله ﷺ بما قال -وهوَ أعلَمُ- فقال الله ﵎: يا جبريل، اذهب إلى محمد فقل له: إنَّا سَنُرضيك في أُمَّتك ولا نَسُوؤك (^١١).\n_________\n(^١) نسبه \"الصدفي\" ليست في (ط) و(ك)، وهو بفتح الصاد والدال المهملتين، وفي آخرها الفاء، نسبة إلى الصَّدِف -بكسر الدال- قبيلة من حِمْير نزلت مصر. قاله السمعاني، وقال ابن خلكان: \"والصَّدِف بكسر الدال، وإنما تفتح في النسب، كما قالوا في النسب إلى نَمِرة: نَمَري وهي قاعدة مطَّردة، وفيه لغة أخرى أنه الصَّدَف بفتح الدال\".\nانظر: الأنساب للسمعاني (٨/ ٤٣)، وفيات الأعيان لابن خلكان (٣/ ١٣٨).\n(^٢) عبد الله بن وهب بن مسلم القرشيّ المصري.\n(^٣) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٤) ابن ثُمامة الجُذَامي المصري الفقيه.\n(^٥) المصري المؤذِّن القرشيّ مولاهم.\n(^٦) في (ط) و(ك): \"﷿\" بدل \"﵎\".\n(^٧) سورة إبراهيم - الآية (٣٦).\n(^٨) سورة المائدة- الآية (١١٨).\n(^٩) كلمة: \"أمتي\" لم تتكرر في (ط).\n(^١٠) في (ط) و(ك): \"﵎\" بدل \"﷿\".\n(^١١) أخرجه مسلم في كتاب الإيمان -باب دعاء النبي ﷺ لأمته وبكائه شفقة عليهم (١/ ١٩١ ح ٣٤٦) عن يونس بن عبد الأعلى عن ابن وهبٍ به.\nوفي (ط) و(ك) زيادة عقب الحديث: \"رواه يونس عن مسلم بمثله\".","vol":"2","page":172},{"text":"٤٨٤ - حدثَنا عباس الدُّوري، حدثنا عمر بن حفص بن غياث (^١)، حدثنا أبي، عن المختار بن فُلْفُلٍ (^٢) قال: قال أنس: بينما نحنُ ذاتَ يومٍ نذكر الأنبياء، فقال رسول الله ﷺ: \"أنا أوَّل شفيْعٍ في الجنَّةِ\" (^٣).\n_________\n(^١) ابن طلق النخعي، أبو معاوية الكوفي.\n(^٢) القرشي المخزومي الكوفي، مولى آل عمرو بن حريث.\n(^٣) أخرجه مسلم في كتاب الإيمان -بابٌ في قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣٠ و٣٣٢) من طريق جرير بن عبد الحميد عن المختار بن فلفلٍ به ومن طريق زائدة بن قدامة عن المختار بن فلفلٍ به.\nوأخرجه ابن منده في \"الإيمان\" (٨٥٧) من طريق أبي حاتم الرازي، عن عمر بن =\n⦗١٧٤⦘ = حفص بن غياث، عن أبيه به.\nفائدة الاستخراج:\nقوله: \"بيما نحن ذات يوم نذكر الأنبياء\" ليس في مسلم.","vol":"2","page":173},{"text":"٤٨٥ - حدثنا علي بن حرب، حدثنا يحيى بن اليمان (^١)، عن سفيان (^٢)، عن المختار [بن فُلفل] (^٣)، عن أنس [قال:] (^٤) قال النبيُّ ﷺ مثله (^٥).\n_________\n(^١) العجلي، صدوقٌ يخطئ كثيرًا كما سبق في ح (٣٣)، وقد تابعه معاوية بن هشام عند مسلم.\n(^٢) ابن سعيد الثوري، قيَّده ابن منده في روايته كما سيأتي في التخريج.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) قوله: \"مثله\" ليست في (م)، وفي (ط) و(ك): \"بمثله\".\nوالحديث أخرجه مسلم في كتاب الإيمان -بابٌ في قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣١).\nوأخرجه ابن منده في \"الإيمان\" (٨٥٦) كلاهما من طريق معاوية بن هشام، عن سفيان، عن المختار بن فلفلٍ به.","vol":"2","page":174},{"text":"٤٨٦ - حدثَنا ابن الجنيد (^١)، حدثنا عَمرو بن عاصم (^٢)، حدثنا حماد بن سلمة، عن ثابتٍ، عن أنسٍ، ح (^٣)\n⦗١٧٥⦘ وحدثَنا أبو جعفر أحمد بن حَيَّان المؤذِّنُ (^٤) في مسجد الرُّصَافَةِ (^٥) سنة تسعٍ وخمسين ومائتين، حدثنا أبو النَّضر هاشم بن القاسم، حدثنا سليمانُ بن المغيرة (^٦) عَن ثابتٍ، عن أنس بن مالك قال: قال رسول الله (^٧) ﷺ: \"آتي بابَ الجنَّةِ يَومَ القيامةِ فأستفتح، فيقول الخازن: مَن أنتَ؟ فأقولُ: محمد، فيقول (^٨): بِك أُمِرتُ لا أَفْتَحُ لأحَدٍ قَبْلَكَ\" (^٩).\nرَوَاه يوسفُ القَطَّان (^١٠)، عن أبي النَّضرِ: \"فيقولُ (^١١) الخازنُ: لم أَفْتَحْهُ\n⦗١٧٦⦘ لأَحَدٍ قَبْلَكَ، وَبكَ أُمِرتُ أن أَفْتَحَهُ، فَفَتَحَهُ\" (^١٢).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق البغدادي، أبو جعفر.\n(^٢) ابن عبيد الله بن الوازع الكلابي، أبو عثمان البصري.\n(^٣) هذا الإسناد الأول لهذا الحديث سقط من (م).\n(^٤) لم أجده في المصادر التى توفرت لي، وقد تابعه زهير بن حرب وعمرو الناقد عند مسلم، وتابعهم أيضًا الإمام أحمد في \"المسند\" (٣/ ١٣٦).\n(^٥) وهو مسجدٌ جامع ويقع في محلة الرُّصَافة -بضم أوله- بالجانب الشرقي من بغداد، وقد بناه المهدي سنة ١٥٩ هـ.\nانظر: تاريخ بغداد للخطيب (١/ ١٠٨ - ١١١)، معجم البلدان لياقوت (٣/ ٥٣).\n(^٦) القيسي مولاهم، أبو سعيد البصري.\n(^٧) في (ط) و(ك): \"النبي\".\n(^٨) في (ط) و(ك): \"فيقال\".\n(^٩) أخرجه مسلم في كتاب الإيمان -باب في قول النبي ﷺ: أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا (١/ ١٨٨ ح ٣٣٣) عن عمرو الناقد وزهير بن حرب كلاهما عن هاشم بن القاسم به.\nفائدة الاستخراج:\nبيَّن المصنِّف في روايته كنية هاشم بن القاسم.\n(^١٠) هو: يوسف بن موسى بن راشد القطان، أبو يعقوب الكوفي المعروف بالرازي.\n(^١١) في (ط) و(ك): \"يقول\"، وليست فيهما كلمة: \"الخازن\".\n(^١٢) لم أجد من وصله من طريق يوسف القطان عن أبي النَّضْر.","vol":"2","page":174},{"text":"<span data-type='title' id=toc-133>بُابٌ (^١) في رُؤْيَةِ الرَّبِّ ﵎ (^٢) يَوْم القِيَامَة وَصفَةِ الصرَاط، وأنهُ جِسرٌ علَى جَهنَّم، وأن أولَ مَنْ يجوز (^٣) محمدٌ وأمتُهُ، (وأنَّ النَّار تأكلُ ابنِ آدم إِلَّا أَثَرَ السجوْد مِمنْ يَشهَدُ أنْ لا إِلَهَ إِلَّا الله، وَصفَةِ آخِرِ (^٤) منْ يَخْرُجُ مِن النار وآخِرِ مَن يَدْخُلُ الجَنة وَمَا يُعْطَى فِيْها مِن النَّعِيْمِ، وَأن المُرَائِيْنَ بِأعمَالهمْ في الدُّنْيَا تصيْرُ ظُهوررُهُمْ طَبَقًا وَاحدًا فَلا يَقْدرُونَ علَى السّجوْد -إِذَا سجدَ المُؤْمِنُ حِيْنَ يُكْشف عَن ساقٍ- وَيطفَأ نُوْرُهُمْ)</span> (^٥)\n_________\n(^١) في (ط) و(ك): \"بيانٌ\" بدل \"باب\".\n(^٢) في (ط) و(ك): \"رب العزة\" بدل \"الرب ﵎\".\n(^٣) في (ط) و(ك): \"يجوزه\".\n(^٤) كلمة \"آخر\" سقطت من (ط).\n(^٥) في الأصل و(م): \"فذكر الترجمة\" بدل العبارات التي بين القوسين ذوي النجمين، ولكن ضُرب عليها في الأصل بالقلم واستُدرك ما بين القوسين على الهامش.","vol":"2","page":177},{"text":"٤٨٧ - حدثنا محمد بن عبد الملك الواسطي الدَّقِيقي (^١)، حدثنا يعقوبُ بن إبراهيم بن سعدٍ الزُّهري، حدثنا أبي، عن ابن شهابٍ، عن عَطاء بن يزيدَ الليثي، أنَّ أبا هُريرَةَ أخبَرَه أنَّ أُناسًا قالوا لرسول الله ﷺ (^٢): يا رسولَ الله هل نرى ربَّنا يومَ القيامة؟ فقال رسولُ الله ﷺ: \"هل\n⦗١٧٨⦘ تُضَارُّونَ (^٣) في القمر ليلةَ البدر؟ \"، قالوا: لا، يا رسول الله، قال: \"هل تُضَارُّونَ في الشَّمسِ ليْس دونَها (^٤) سَحَابٌ؟ \"، قالوا: لا، قال: \"فإنكم ترونه كذلك، يَجمع النَّاسَ يومَ القيامة فيقول: مَن كان يعبد شيئًا فَليَتْبَعْهُ، فَيَتْبَعُ مَنْ [كان] (^٥) يعبد الشَّمسَ الشمسَ وَيَتْبَعُ مَنْ [كان] (^٦) يَعبد القَمرَ القمرَ، وَيَتْبَعُ مَنْ [كان] (^٧) يَعبد الطَّوَاغِيتَ الطوَاغيتَ (^٨)،\n⦗١٧٩⦘ وَتَبقى هذه الأُّمةُ فيها مُنافِقُوها.\nثمَّ يأتيهم الله في صورة غير صورته التي (^٩) يَعرفون، فيقول: أنا ربُّكم، فيقولون: نعوذُ باللهِ منك، هذا مكانُنا حَتى يأتيَنَا رَبُّنا فإذا جاء ربُّنا عَرفناه، فيأتيهم الله في صورته التي يعرفون، فيقول: أنا ربُّكم فيقولون: أنتَ رَبُّنا، فَيَتْبَعُونَهُ وَيُضرَب الصِّراطُ بين ظهراني جَهنَّم فأكون أنا وَأُمَّتي أوَّلَ مَن يُجيزه، ولا يَتَكلَّم يَومَئذٍ إلا الرُّسل، ودَعْوى الرُّسلِ يَومَئذٍ: اللهمّ سلِّم! سلِّم!\nوَفي جَهنَّم كَلاليبُ مثْلُ شوْكِ السَّعْدانِ، هَلْ رَأَيتُمْ السَّعْدانَ؟ \"، قالوا: نعَم يا رسولَ الله، قال: \"فإنَّها مِثلُ شَوْك السَّعْدَان، غيرَ أنّه لا يَعلم ما قدرُ عِظَمِها إلا الله، فَتخطف النَّاسَ بأعمالهم (فمنهم المؤمن بقي بعمله (^١٠) -وذكر كلمة- وَمنهُم المُجَازى ثم يُنَجِّي الله.\n⦗١٨٠⦘ حتى إذا فرغ الله من القضاءِ بين العباد وأرادَ أن يُخْرِجَ برحمَتِه من أراد من أهل النَّار؛ أمر الملائكةَ أن يُخرِجوا مِن النَّار مَنْ كان لا يُشرِكُ بالله شيئا ممن أرادَ الله (^١١) أن يَرْحَمَهُ ممن يقول: لا إلهَ إلا الله فيعرفونهم في النار، يعرفونهم بأثر السُّجود، وتأكل النَّارُ ابنَ آدم إلا أثرَ السُّجودِ، حَرَّمَ (^١٢) الله على النَّار أن تأكلَ أثرَ الشجودِ، فيخرجون من النَّار قد امْتَحَشُوا (^١٣) فَيُصَبُّ (^١٤) عليهم ماء الحياةِ، فينبتون فيه (^١٥) كما تنبُتُ الحِبَّةُ في حَميل السَّيلِ (^١٦) ثمَّ يفرغُ الله من القضاء بين\n⦗١٨١⦘ العباد (^١٧)، ويبقى رَجلٌ مقبلٌ بوجهه على النَّار (^١٨) هو آخر أهل الجنَّةِ دُخُولًا الجنَّةَ، فيقول: أيْ ربِّ اصرف وجهي عَن النُّار فإنه قد قَشَبَنِي ريحُها وأحرقني ذكَاؤها (^١٩) فيدعو الله ما شاء [الله] (^٢٠) أن يدعُوَهُ، ثمَّ يقول الله: هل عسيْتَ إن أفعل ذلك بك أن تسألَ غَيرَه؟\nفيقول: لا، وَعِزَّتِك لا أسألك غيرَه، ويُعطي رَبَّه [﷿] (^٢١) من عهودٍ وَمَواثيق ما شاء الله، فَيصرف الله وجهَهُ عن النَّار، فإذا أقبل على\n⦗١٨٢⦘ الجنَّة ورآها سكتَ ما شاء الله أن يَسْكُتَ، ثمَّ يقول: أيْ رَبِّ قدِّمْني إلى باب الجنَّة فيقول الله لهُ: ألستَ قد أعطيتَ عهودَكَ ومواثيقَك لا تسألني غير الذي أعطيتك، ويلك يا ابن آدم ما أغدرك!\nفيقول: أيْ ربّ، يدعو الله حتى يقولَ الله: فهل عَسَيْتَ إن أُعطيتَ ذلك -أو أَعْطيتُك ذلك- أن تسألني (^٢٢) غيره؟ فيقول: لا، وعِزَّتِك، فيُعطي رَبَّه ما شاء من عُهُودٍ ومَواثيق (^٢٣)، فَيُقَدِّمه إلى باب الجنَّةِ، فإذا قام إلى باب الجنَّة انْفَهَقَتْ (^٢٤) لَه الجَنَّةُ فرأى ما فيها من الحَبْرِ (^٢٥) والسُّرورِ، فيسكت ما شاء الله أن يسكت ثمَّ يقول: أيْ ربِّ أدخلني الجنَّةَ، فيقول الله ﵎ (^٢٦): ألستَ قد أعْطيتَ عُهُودَكَ ومَواثيقَك لا تسأل غير ما أُعطيتَ (^٢٧)؟ ويلك يا ابن آدم\n⦗١٨٣⦘ ما أغدرك! فيقول: أي ربِّ لا أكون أشقَى خلقِك، فلا يزال يدعُو الله حتى يضحك الله منه، فإذا ضحِك الله منه قال: ادخُل الجنَّةَ، فإذا دَخَلها قال الله له ﵎ (^٢٨): تَمَنَّهْ (^٢٩)، فيسألُ ربَّه ويتمنَّى حتى إنَّ الله ليذكِّره، يَقول: مِن كذا وكذا (^٣٠)، حتى إذا انقطَعَتْ به الأماني قال الله: ذلك (^٣١) لك وَمثلُهُ مَعه\".\nقال عطاء بن يزيد: وأبو سعيد الخُدريُّ مَع أبي هريرة لا يَرُدُّ عليه من حديثه شيئًا (^٣٢) حتى إذا حَدَّثَ أبو هُريرةَ أنَّ الله ﵎ قال لذلك الرَّجلِ: \"ومثله مَعَهُ\"؛ قال أبو سعيد الخُدريُّ: \"وَعشرة أمثاله مَعَه\" يا أبا هُرَيرةَ، قال أبو هُرَيرةَ: ما حَفظتُ إلا قَولَه: \"ذلك لك ومثله معَهُ\"، قال أبو سعيد الخُدريُّ: أَشهد أنِّي حَفظتُ من رسول الله ﷺ قوله: \"ذلك لك وعشرة أمثالِه\"، قال أبو هريرة: وَذلك الرَّجلُ آخر أهلِ الجنَّةِ دخولًا (^٣٣).\n_________\n(^١) في (ط) و(ك): \"هو الدقيقي\".\n(^٢) قوله: \"لرسول الله ﷺ\" ليست في (ط) و(ك).\n(^٣) قال الحافظ ابن حجر: \"بضم أوله، وبالضاد المعجمة، وتشديد الراء بصيغة المفاعلة من الضرر، وأصله: تضاررون بكسر الراء وبفتحها، أي: لا تضرُّون أحدًا ولا يضركم بمنازعة ولا مجادلة ولا مضايقة، وجاء بتخفيف الراء من الضير، وهو لغةٌ في الضر أي: لا يخالف بعض بعضًا فيكذبه وينازعه فيضيره بذلك، يقال: ضاره يضيره، وقيل: المعنى لا تضايقون أي: لا تُزاحمَون كما جاء في الرواية الأخرى: \"لا تَضامُّون\" بتشديد الميم مع فتح أوله، وقيل: المعنى لا يحجب بعضكم بعضًا عن الرؤية فيضر به\". فتح الباري (١١/ ٤٥٥).\n(^٤) في (م): \"دونهما\".\n(^٥) ما بين المعقوفتين من (ط) و(ك).\n(^٦) ما بين المعقوفتين من (ط) و(ك).\n(^٧) ما بين المعقوفتين من (ط).\n(^٨) جمع طاغوت، وقد اختلف في معناه فقيل: هو الشيطان، وقيل: الأصنام، وقيل غير ذلك، وقال ابن جريرٍ الطبري: \"والصواب من القول عندي في الطاغوت: أنه كلُّ ذي طغيانٍ على الله فعبد من دونه إما بقهر منه لمن عبده، وإما بطاعةٍ ممن عبده له إنسانًا كان ذلك المعبود، أو شيطانًا، أو وثنًا، أو صنمًا، أو كائنًا ما كان من شيءٍ\".\nوقال الشيخ محمد بن عبد الوهاب -رحمه الله تعالى-: \"الطاغوت عامٌّ، فكل ما عبد من دون الله، ورضي بالعبادة من معبودٍ أو متبوعٍ أو مطاعٍ في غير طاعة الله ورسوله فهو طاغوت\"، ثم قال: \"والطواغيت كثيرة ورؤوسهم خمسة\" ثم عدَّهم. =\n⦗١٧٩⦘ = انظر: تفسير ابن جرير الطبري (٣/ ٢٨)، التنبيهات المختصرة شرح الواجبات المتحتمات المعرفة لإبراهيم بن صالح الخريصي (ص: ١٤٥).\n(^٩) في (ك): \"الذي\"، وكانت في (ط) كما في الأصل غير أنه ضرب عليها بالقلم، وأصلحت في الهامش: \"الذي\".\n(^١٠) في \"بقي\" ضبطان: أحدهما بالباء الموحدة \"بقي بعمله\" أي: حجزه عمله وأبقاه.\nوالثاني بالمثناة من تحت، من الوقاية \"يقي بعمله\" أي: يستره عمله.\nوقد وردت هذه اللفظة على وجهين آخرين: \"منهم الموثق بعمله\" و\"منهم الموبق بعمله\"، قال النووي: \"قال القاضي [عياض] هذا أصحّها، وكذا قال صاحب المطالع: هذا الثالث هو الصواب\" يعني \"الموبق بعمله\". وهذا الأخير هو رواية =\n⦗١٨٠⦘ = البخاري، وسيأتي تخريجها.\nانظر: شرح النووي على صحيح مسلم، (٣/ ٢١)، فتح الباري لابن حجر (١١/ ٤٦٢).\n(^١١) لفظ الجلالة ليس في (ط) و(ك).\n(^١٢) في (ط) و(ك): \"وحرم\".\n(^١٣) وتصحفت في (ك): \"امتشخوا\".\nقال النووي: \"هو بالحاء المهملة، والشين المعجمة، وهو بفتح التاء والحاء هكذا هو في الروايات وكذا نقله القاضي عياض ﵀ عن متقني شيوخه وقال: وهو وجه الكلام، وبه ضبطه الخطأبي والهروي وقالوا في معناه: \"احترقوا\"، قال القاضي: ورواه بعض شيوخنا بضم التاء كسر الحاء\". وقال الحافظ ابن حجر: \"المحش: احتراق الجلد، وظهور العظم\". انظر: غريب الحديث لأبي عبيد (١/ ٧٣)، شرح مسلم للنووي (٣/ ٢٢)، فتح الباري لابن حجر (١١/ ٤٦٦).\n(^١٤) تصحفت في (م) إلى: \"فيضرب\".\n(^١٥) في (م) \"له\" بدل \"فيه\".\n(^١٦) الحِبَّة: بكسر الحاء، وهي بزر البقول والعشب تنبت في البراري وجوانب السيول، وأما =\n⦗١٨١⦘ = حميل السيل فهو ما جاء به السيل من طين أو غثاء، ومعناه محمول السَّيل، والمراد التشبيه في سرعة النبات وحسنه وطراوته.\nانظر: غريب الحديث لأبي عبيد (١/ ٧٠ - ٧١)، شرح مسلم للنووي (٣/ ٢٣)، فتح الباري لابن حجر (١١/ ٤٦٦).\n(^١٧) في هذا الموضع من الأصل و(م) تكررت العبارة التالية: \"وأراد أن يخرج برحمته من أراد من أهل النار أمر الملائكة أن يخرجوا من النار من كان لا يشرك بالله شيئًا\" كتب فوقها في الأصل: \"معاد\"، وعليها في (م) علامة حذف (لا- إلى).\n(^١٨) في (ط) و(ك): \"على النار بوجهه\".\n(^١٩) قال النووي: \"قَشَبَني: سمَّني وآذاني وأهلكني، كذا قاله الجماهير من أهل اللغة والغريب، وقال الداوودي: معناه غيَّر جلدي وصورتي\"، وهو تفسيرٌ باللازم، قال الحافظ ابن حجر معقبًا على قول الداووي: \"والداوودي كثيرًا ما يفسِّر الألفاظ الغربية بلوازمها، ولا يحافظ على أصول معانيها\". وأما ذكاؤها فمعناها: لهبها واشتعالها وشدة وهجها.\nانظر: شرح مسلم للنووي (٣/ ٢٣) فتح الباري لابن حجر (١١/ ٤٦٧ - ٤٦٨).\n(^٢٠) ما بين المعقوفتين من (ط) و(ك).\n(^٢١) ما بين المعقوفتين من (ط) و(ك).\n(^٢٢) في (ط) و(ك): \"تسأل\" بدل \"تسألني\".\n(^٢٣) في (ط) و(ك) بتقديم المواثيق على العهود.\n(^٢٤) أي: انفتحت واتسعت. النهاية لابن الأثير (٣/ ٤٨٢)، شرح مسلم للنووي (٣/ ٢٤)\n(^٢٥) في (ط) و(ك): \"الحبرة\"، والحَبر والحبرة -بفتح الحاء المهملة: النعمة وسعة العيش، ولفظ مسلم: \"من الخير والسرور\" قال النووي: \"هذا هو المعروف في الروايات والأصول\".\nانظر: النهاية لابن الأثير (١/ ٣٢٧)، شرح مسلم للنووي (٣/ ٢٤).\nوفي سورة الروم- الآية (١٥) قول الله ﵎: ﴿فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ في رَوْضَةٍ يُحْبَرُونَ (١٥)﴾.\n(^٢٦) عبارة الثناء على الله ﷿ ليست في (ط) و(ك)، وفي (ك): \"فيقول الله له\".\n(^٢٧) في (ط) و(ك): \"أعطيتك\".\n(^٢٨) عبارة الثناء على الله ﷿ ليست في (ط) و(ك)، كلمة \"له\" ليس في (م).\n(^٢٩) فعل أمر من التمني، لحقت به هاء السكت.\n(^٣٠) الجار والمجرور متعلّق بمحذوف تقديره -والله أعلم-: \"سلْ\" أمر من السؤال، كما سيأتي التصريح به في ح (٤٩٢).\n(^٣١) في (ط) و(ك): \"ذاك\".\n(^٣٢) في (ط) و(ك): \"شيئًا من حديثه\".\n(^٣٣) أخرجه البخاري في صحيحه -كتاب التوحيد- باب قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ (الفتح ١٣/ ٤٣٠ ح ٧٤٣٧، ٧٤٣٨) عن عبد العزيز بن عبد الله الأويسي عن إبراهيم بن سعد عن الزهريّ به. =\n⦗١٨٤⦘ = وأخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٦٣ ح ٢٩٩) عن زهير بن حرب عن يعقوب بن إبراهيم بن سعد عن أبيه عن الزهريّ به.\nفائدة الاستخراج:\nزاد المصنِّف في اسم: يعقوب بن إبراهيم اسم جده ونسبته.","vol":"2","page":177},{"text":"٤٨٨ - حَدثنا فضلك الرَّازي (^١)، حدثنا عَيسى بن زُغْبة (^٢)، أخبرنا الليثُ [بن سعد] (^٣)، عن إبراهيم بن سعد، عن ابن شهاب بإسناده بطوله (^٤).\n_________\n(^١) الفضل بن عباس الرازي، أبو بكر.\n(^٢) هو: عيسى بن حماد بن مسلم بن عبد الله التُّجِيي، أبو موسى المصري، وزُغْبة لقبٌ لأبيه حماد، قاله ابن حجر في \"نزهة الألباب\" وهو الظاهر في الإسناد، وجعل ابن الجوزي زُغْبة لقبًا لعيسى ولعيسى أخ يقال له أحمد، قال الذهبي: زُغْبة لقبٌ لأبيهما ولهما، والله أعلم. انظر: كشف النقاب لابن الجوزي (١/ ٢٤٢)، سير أعلام النبلاء للذهبي (١٣/ ٥٣٣)، نزهة الألباب لابن حجر (١/ ٣٤٢).\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) أخرجه النسائي في السنن الكبرى -كتاب التفسير -باب قوله تعالى: ﴿كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا﴾ (٦/ ٤٥٧ ح ١١٤٨٨) عن عيسى بن زغبة عن الليث عن إبراهيم بن سعدٍ به، ومن طريق النسائي أخرجه ابن منده في \"الإيمان\" (٧٨٦).","vol":"2","page":184},{"text":"٤٨٩ - حدثَنا يعقوبُ بن سفيان الفارسي (^١)، وأبو أُميَّةَ قالا: حدثنا أبو اليمان (^٢)، أخبرنا شعيب (^٣)، عن الزهريّ، أخبرني سعيد بن المسيب،\n⦗١٨٥⦘ وعطاء بن يزيد الليثي، أنَّ أبا هُريرةَ أخبرهما أنَّ الناسَ قالوا للنّبيِّ ﷺ: يا رسول الله (^٤) هَل نَرى رَبَّنا ﵎ (^٥) يومَ القيامة؟ .... \" (^٦).\nوَساقَ الحديثَ بمثل مَعْنى حديث إبراهيم بن سعد.\n_________\n(^١) المعروف بالفسوي، أبو يوسف صاحب المعرفة والتاريخ.\n(^٢) الحكم بن نافع البهراني الحمصي.\n(^٣) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٤) قوله: \"يا رسول الله\" ليست في (م).\n(^٥) قوله: \"﵎\" ليست في (ط) و(ك).\n(^٦) أخرجه البخاري في صحيحه -كتاب الرقاق -باب الصراط جسر جهنم (الفتح ١١/ ٤٥٣ ح ٦٥٧٣، ٦٥٧٤) عن أبي اليمان الحكم بن نافع عن شعيب عن الزهري به.\nوأخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٦٧ ح ٣٠٠) عن عبد الله بن عبد الرحمن الدارمي -صاحب السنن- عن أبي اليمان عن شعيب عن الزهري به.","vol":"2","page":184},{"text":"٤٩٠ - حدثنا السُّلمي، والدَّبَريُّ، قالا (^١): حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن الزُّهري في قوله: ﴿كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا﴾ (^٣) عن عَطاء بن يزيدَ عن أبي هُريرةَ قال: (قال) النَّاس: يا رسول الله هل نرى ربَّنا يومَ القيامة؟ قال النَّبيُّ ﷺ: \"هل تُضارُّون في الشَّمس ليس دونها سحاب؟ \" قالوا:\n⦗١٨٦⦘ لا يا رسول الله، قال: \"هل تُضارُّون في القمر ليلة البدر ليس دونها (^٤) سحاب؟ \"، قالوا: لا، يا رسول الله، قال: \"فإنَّكم ترونه يومَ القيامة كذلك، يجمعُ الله النَّاس فيقول: من كان يعبد شيئا فليتَّبعه … \" (^٥).\nوذكر الحديث بطوله، وقصَّة أبي سعيد أيضًا.\n_________\n(^١) في (ط) زيد اسمه \"إسحاق\" فوق كلمة \"الدبري\" بخطٍ مغاير، وفي (ك) جاءت العبارة كالتالي: \"قال السلمي: حدثنا، وقال الدبري: عن عبد الرزاق\"، والدبري هو: إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) والحديث في المصنَّف له (١١/ ٤٠٧).\n(^٣) سورة الجاثية- الآية (٢٨).\n(^٤) في (ط) و(ك): \"دونه\".\n(^٥) أخرجه البخاري في صحيحه -كتاب الرقاق -باب الصراط جسر جهنم (الفتح ١١/ ٤٥٣ ح ٦٥٧٣، ٦٥٧٤) عن محمود بن غيلان عن عبد الرزاق به، وأخرجه الإمام أحمد في \"المسند\" (٢٧٥، ٥٣٣) عن عبد الرزاق عن معمرٍ أيضًا.\nوأخرجه محمد بن نصر في \"تعظيم قدر الصلاة\" (١/ ٢٩٢)، والبيهقي في \"الاعتقاد\" (ص: ١١٠) كلاهما من طريق الدبري عن عبد الرزاق به.","vol":"2","page":185},{"text":"٤٩١ - حدثَنا عباس الدُّوري، وأحمد بن سهل [بن أيوب] الأَهْوَازي (^١)، قالا: حدثنا\n⦗١٨٧⦘ عبد الرحمن بن المبارك (^٢)، حدثنا قريش بن حَيَّان (^٣)، عن بكر بن وائل (^٤)، عن الزهريّ، عن أبي عبد الله الأَغَر (^٥) -كذا قال- عن أبي هريرة قال: قلنا: يا رسول الله، هل نرى ربَّنا؟ قال: نعَم، هل تُضارُّون في الشمس ليس دونها سحاب؟ قلنا: لا .... \" (^٦). وذكر الحديثَ بطوله، وفيه قصَّة أبي سعيد أيضًا، وَفيه زيادات.\n⦗١٨٨⦘ قال أبو عَوانة: بلغني أنَّ محمد بن يحيى كتب هذا الحديث من ابنه حَيْكان (^٧).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\nوأحمد بن سهل كنيته أبو الفضل، توفي سنة (٢٩١ هـ)، ترجم له الذهبي في \"تاريخ الإسلام\" ولم يذكر فيه جرحًا ولا تعديلًا، ولم أجد له ترجمة في موضعٍ آخر وذكره المزي في عداد تلاميذ عبد الرحمن بن المبارك.\nوالأَهْوازي بفتح الألف، وسكون الهاء وفي آخرها زاي، نسبة إلى الأهواز وهي من بلاد خوزستان، وتنسب جميع بلاد الخوز إلى الأهواز.\nوتقع اليوم في إيران، قال صاحب بلدان الخلافة الشرقية: \"وتسمية هذا الإقليم بخوزستان اليوم قد بطلت، وصارت هذه الولاية التابعة لبلاد فارس تسمى عربستان أي إقليم العرب\" وعلق محقق الكتاب في الحاشية: \"عاد الفرس إلى تسميتها بخوزستان =\n⦗١٨٧⦘ = منذ أيام البهلوي رضا شاه\".\nانظر: الأنساب للسمعاني (١/ ٣٩١)، تهذيب الكمال للمزي (١٧/ ٣٨٣)، تاريخ الإسلام للذهبي (حوادث سنة ٢٩١ - ٣٠٠ / ص: ٤٩)، بلدان الخلافة الشرقية للمستشرق كي لسترنج (ص: ٢٦٧).\n(^٢) ابن عبد الله العَيشي الطُّفاوي البصري.\n(^٣) العجليّ، أبو بكر البصري، ووقع في تهذيب الكمال للمزي: \"البَجَلي\" بدل \"العجلي\" وهو تصحيفٌ -لعله مطبعي- لأن المزيَّ قال بعده: \"من بكر بن وائل\" وبنو عِجل من بكر بن وائل، وأما بجيلة فإنها من الأزد، وجاء في تهذيب ابن حجر وتقريبه والخلاصة للخزرجي على الصواب.\nانظر: الأنساب للسمعاني (٨٨) و(٨/ ٣٩٩)، تهذيب الكمال (٢٣/ ٥٩٠)، تهذيب التهذيب (٨/ ٣٢٥)، التقريب (٥٥٤٤)، الخلاصة للخزرجي (ص: ٣١٦).\n(^٤) ابن داود التيمي -وقيل: الليثي- الكوفي.\n(^٥) سلمان الأغر، مولى جهينة.\n(^٦) أخرجه الدارقطني في \"الرؤية\" (ص: ١٤٩) من طريق زهير بن محمد وإسحاق بن الحسن بن ميمون كلاهما عن عبد الرحمن بن المبارك به مطولًا وفيه زياداتٌ كما نبَّه المصنِّف، غير أنه وقع في إسناده: \"قريش بن حبان\" بالباء الموحدة ولعله تصحيف مطبعي.\n(^٧) حَيْكَان: بفتح الحاء المهملة، وبعدها الياء الساكنة المنقوطة باثنتين، وفتح الكاف وفي آخرها النون، وهو لقبٌ ليحيى بن محمد بن يحيى الذهلي.\nانظر: الأنساب للسمعاني (٤/ ٢٩٣)، كشف النقاب لابن الجوزي (١/ ١٧٣).\nوفي هامش (ك) النص التالي: \"وبلغ في الرابع بقراءة الفقيه شهاب الدين أحمد بن الفرج اللخمي على الشيخ حسن الصقلي نفع الله به، وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان الشافعي، وأخوه، وابنا أخته، وصهره، والدهم\".","vol":"2","page":186},{"text":"٤٩٢ - حدثنا عباس الدوري، والصاغاني، ومحمد بن إسماعيل الصائغ بمكة قالوا: حدثنا يحيى بن أبي بُكير (^١)، حدثنا زُهَير [بن محمد] (^٢)، عن سهيل بن أبي صالح (^٣) عن النعمان بن أبي عيَّاش (^٤)، عن أبي سعيد الخُدري (^٥) أنَّ رسول الله ﷺ قال: \"إنَّ أدنى أهل الجنَّة منزلةً رجلٌ صرفَ الله وجهَهُ عن النَّار قِبَلَ الجنَّةِ، ومُثِّل له شجرةٌ ذاتُ ظِلٍّ، فقال: أي ربِّ قدِّمني إلى هذه الشَّجرة أكونُ في ظلِّها وآكل من ثمرها،\n⦗١٨٩⦘ فقال (^٦) الله له: هل عسيت إن أعطيتك أن تسألني غَيره؟ فيقول: لا، وعِزَّتك، فيقدِّمه الله إليها.\nفَتُمَثَّلُ له شجرةٌ أخرى ذاتُ ظلٍّ وثمرةٍ وماء، فيقول: أي ربِّ قدِّمني إلى هذه الشَّجرة، أكون في ظلِّها، وآكُل من ثمرها، وأشرب من مائها، فيقول [له] (^٧): هل عسيت إن فعلت أن تسألني غيره؟ فيقول: لا، وعزَّتك لا أسألك غيره، فيُبرز له بابُ الجنَّة، فيقول: أي ربِّ قدِّمني إلى باب الجنَّة فأكون تحت نِجَافِ الجنَّة (^٨) فأنظر إلى أهلها، فيُقدّمه الله ﵎ (^٩) إليها، فيرى أهل الجنَّة وما فيها، فيقول: أي ربّ أدخلني الجنَّةَ، فيُدخِله الله الجنَّةَ.\nفإذا دخل (^١٠) الجنَّةَ قال: هذا لي؟! فيقول الله ﵎ [له] (^١١): تمنَّ فيتمنَّى ويَذكِّره الله: سَلْ من كذا، سَلْ من كذا وكذا (^١٢)،\n⦗١٩٠⦘ حتى إذا انقطَعَت كتابه الأماني؛ قال الله له: هو لك وعشرة أمثاله، ثم يدخل الجنَّة تبدر عليه زوجتاه من الحور العين (فتقولانِ) (^١٣) له: الحمد لله الذي أحياك لنا وأحيانا لك، فيقول: ما أُعطِيَ أحدٌ مثلَ ما أُعطيتُ\" (^١٤).\nقال الصائغ في حديثه: \"الحمد لله الذي خبأك لنا وخبأنا لك\".\n_________\n(^١) واسم أبي بُكير: نشر -وقيل غير ذلك- بن أُسيد العبدي القيسي، أبو زكريا الكرماني، كوفي الأصل، سكن بغداد.\n(^٢) ما بين المعقوفتين من (ط) و(ك)، وهو: التميمي العنبري أبو المنذر الخراساني، تُكلِّم فيه، ورواية أهل العراق عنه مستقيمة وهذه منها، انظر: ح (٣٥١).\n(^٣) سهيلٌ فيه كلامٌ يسير، انظر: ح (٣٧).\n(^٤) الزُّرقي الأنصاري، أبو سلمة المدني.\n(^٥) نسبته \"الخدري\" ليست في (ط) و(ك).\n(^٦) في (ط) و(ك): \"قال\".\n(^٧) ما بين المعقوفتين من (ط) و(ك).\n(^٨) قيل: هو العتبة، وهي أُسْكُفَّةُ الباب، وقيل: هو الباب نفسه، وقيل: هو أعلى الباب.\nانظر: الصحاح للجوهري (٤/ ١٤٢٩)، النهاية لابن الأثير (٥/ ٢٢)، لسان العرب لابن منظور (١٤/ ٥٦)، القاموس المحيط للفيروزآبادي (ص: ١١٠٤).\n(^٩) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٠) في (م): \"أدخل\".\n(^١١) ما بين المعقوفتين من (ط) و(ك)، وعبارة الثناء على الله ﷿ ليست فيهما.\n(^١٢) في (م) لم يتكرر قوله \"كذا\" في العبارة الثانية.\n(^١٣) في الأصل و(م): \"فيقولان\"، وفي (ط) النقط غير واضحة، وما أثبت من (ك).\n(^١٤) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٥ ح ٣١١) عن أبي بكر بن أبي شيبة عن يحيى بن أبي بكير عن زهير بن محمد به.\nفائدة الاستخراج:\nأورد مسلم لفظه مختصرًا، وأحال بالباقي على حديث ابن مسعود، وإيراد المصنِّف لفظ هذه الطريق كاملًا من فوائد الاستخراج.","vol":"2","page":188},{"text":"٤٩٣ - حدثنا إسماعيل بن إسحاق القاضي (^١)، حدثنا علي بن المديني، حدثنا سفيان، حدثنا مُطَرِّف، وابن أبجر سمعاه من الشَّعبي (^٢) يقول: سمعت المغيرة بن شعبة وهو يخبر الناسَ على المنبر يرفعُه إلى رسول الله ﷺ قال: \"سأل موسى ربَّه عن أدنى أهلِ الجنَّةِ منزلةً، قال: هو رجلٌ يجيء بعد ما يدخلُ أهل الجنَّة [الجنَّة] (^٣)، فيقول له: ادخل الجنَّة، فيقول: أيْ ربِّ! كيف أدخُلُ وقد نَزَلَ النًاسُ مَنَازلهم وأخَذُوا أَخَذَاتِهم؟ قال:\n⦗١٩١⦘ فيُقَال له: أترضى أن يكونَ لك مثل ما يكون لملكٍ من ملوك الدّنيا؟ فيقول: رضيتُ أيْ ربِّ، فَيُقال (^٤) له: فإنَّ لك هذا وَمثلَه ومثلَه ومثلَه، فيقول: رضيت، وَعشرةَ أمثاله (^٥)، فيقول: رضيْتُ ربِّ، فيُقال (^٦) له: لك هذا وَما اشتَهَتْ نَفْسُك وَلَذَّتْ عينك.\nقال موسى: أي ربِّ فأيُّ أهلِ الجنَّةِ أرفعُ منزلةً؟، قال: إيَّاها أردتُ وسأُحدِّثك عنهم، غرستُ كرامَتَهم بيدي وخَتَمْتُ عليها فلا عَينٌ رَأتْ وَلا أذنٌ سَمِعَتْ ولا خَطَر على قلب بَشَرٍ، وذلك في كتابِ الله: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧)﴾ (^٧).\n_________\n(^١) من ولد حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) في (ط) و(ك): \"سمعا الشعبي\".\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) في (ط) و(ك): \"فيقول\".\n(^٥) في (م): \"أمثالها\".\n(^٦) في (ط): \"قال: فيقال\".\n(^٧) سبق هذا الحديث برقم (٤٢٢) من طريق ابن الجنيد الدقاق عن الحميدي عن ابن عيينة به، فيُنظر -في التعليق عليه- بيان رجاله والكلام على بعض ألفاظه وتخريجه هناك.","vol":"2","page":190},{"text":"٤٩٤ - حدثنا أبو علي الحسن بن محمد الزَّعْفَرَاني، حدثنا أبو معاوية (^١)، حدثنا الأعمش، عن إبراهيمَ (^٢)، عن عَبيدة (^٣)، عنْ\n⦗١٩٢⦘ عبد الله (^٤) قال: قال رسول الله ﷺ: \"إنِّي (^٥) لأعرف آخرَ أهلِ النَّارِ خروجًا من النَّار: رجلٌ يخرجُ منها زَحْفًا، فيُقال له: انطلق فادخل الجنَّة، فيذهب فيدخلُ الجنَّةَ فيجدُ النَّاس قد أَخَذُوا المنازل، فيرجع فيقول: أي ربّ قد أخذ النَّاس المنازل، فيقول له: أتذكر الزمانَ الذي كنتَ فيه؟ فيقول: نعم، فيقال له: تَمَنَّ، فيتمنَّى، فيُقال لهُ: لك الذي تمنَّيتَ وَعشرة أضعافِ الدُّنيا (^٦)، فيقول: أتسخر بي وأنتَ الملِكُ؟! \". فلقد رأيتُ رسول الله ﷺ ضحك حتى بَدَتْ نواجذُه (^٧).\n_________\n(^١) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٢) ابن يزيد بن قيس النخعي الكوفي.\n(^٣) بفتح العين: ابن عمرو السلماني، أبو عمرو الكوفي. التقريب (٤٤١٢).\n(^٤) هو: ابن مسعود الهذلي ﵁.\n(^٥) قوله: \"إني\" سقطت من (م)، وفيها: \"لا أعرف\" بدل: \"لأعرف\".\n(^٦) ما بين النجمين تكرر في (م) خطأ.\n(^٧) أخرجه مسلم في كتاب الإيمان -باب آخر أهل النار خروجًا (١/ ١٧٤ ح ٣٠٩) عن أبي كريب محمد بن العلاء وأبي بكر بن أبي شيبة كلاهما عن أبي معاوية عن الأعمش به.\nفائدة الاستخراج:\nقوله: \"فيرجع فيقول: أي رب قد أخذ الناس المنازل\" زيادة في رواية المصنِّف.","vol":"2","page":191},{"text":"٤٩٥ - حدثنا الزَّعْفَرَانيُّ (^١)، وإبراهيم بن مرزوق (^٢) قالا: حدثنا عَفان (^٣) حدثنا عبد الواحد بن زياد (^٤)، حدثنا سليمانُ\n⦗١٩٣⦘ الأعمش (^٥)، عن إبراهيم عن عَلقمة (^٦)، وعَبيدة، عن عبد الله يَرفعُ (^٧) الحديثَ، فذكر نحوَ حديثِ الأعمشِ، حديثَ أبي معاوية (^٨).\n_________\n(^١) هو: الحسن بن محمد الذي مرَّ في الإسناد الماضي.\n(^٢) ابن دينار الأموي البصري.\n(^٣) ابن مسلم الصفار الباهلي البصري.\n(^٤) العبدي مولاهم البصري، ثقةٌ وفي حديثه عن الأعمش مقال، انظر: ح (٢٨٤)، وقد =\n⦗١٩٣⦘ = خالف عبد الواحد أصحاب الأعمش بذكر علقمة في الإسناد فقال في ذلك الدارقطني: \"أرجو أن يكون محفوظًا\". انظر: علل الدراقطني (٥/ ١٨٣ - ١٨٤).\n(^٥) في (ط) و(ك): \"الأعمش\" لم يذكر اسمه.\n(^٦) ابن قيس بن مالك النخعي الكوفي.\n(^٧) في (ط) و(ك): \"رفع\".\n(^٨) في (ط) و(ك): \"فذكر نحو حديث أبي معاوية عن الأعمش\"، وكلمة \"حديث\" الثانية لعلها منصوبة بفعلٍ تقديره: أعني.\nوالحديث أخرجه ابن منده في الإيمان (٨٢٠) من طريق عبد الله بن يحيى الثقفي عن عبد الواحد بن زياد عن الأعمش به.","vol":"2","page":192},{"text":"٤٩٦ - حدثنا محمد بن شَاذَان الجوهري (^١)، حدثنا زكريا بن عدي (^٢)، حدثنا جَرير (^٣)، عن منصور (^٤)، عن إبراهيم، عن عَبيدة، عن عبد الله بن مَسْعُودٍ قال: قَال النبيُّ (^٥) ﷺ: \"إنِّي لأعلم آخر [أهلِ] (^٦)\n⦗١٩٤⦘ النَّارِ خروجًا منها وآخرَ أهل الجنَّة دخولًا الجنَّةَ (^٧): رجلٌ يحبُو حبْوًا فيقول الله ﵎ (^٨): اذْهَبْ فادخل الجنَّة، فيأتيها فَيُخَيَّل إليه أنَّها ملأى، فيرجع فيقول: يا ربِّ وجدتها مَلأى، فيقول [الله له: ارجع فادخل الجنة، ويأتيها فيمثَّل إليه أنه ملأى فيرجع فيقول: يا رب وجدتها ملأى، فيقول] (^٩): ارجعْ فادخل الجنَّة\".\nوذكر الحديث بنحوه، وقال في آخر حديثه: فكان يقول (^١٠): ذلك أدنى أهل الجنَّة منزلةً (^١١) \" (^١٢).\n_________\n(^١) أبو بكر البغدادي، ذكره الحافظ ابن حجر في التهذيب والتقريب تمييزًا، وهو ثقة.\nانظر: انظر: الثقات لابن حبان (٩/ ١٥٠)، تاريخ بغداد للخطيب (٥/ ٣٥٣)، تهذيب التهذيب (٩/ ١٨٦)، والتقريب لابن حجر (٥٩٥٠).\n(^٢) ابن رزيق التيمي، أبو يحيى الكوفي.\n(^٣) ابن عبد الحميد بن قُرْط الضَّبِّي، أبو عبد الله الكوفي.\n(^٤) ابن المعتمر بن عبد الله السلمي، أبو عتاب الكوفي.\n(^٥) في (ط) و(ك): \"رسول الله\".\n(^٦) كلمة \"أهل\" سقطت من الأصل و(م)، فاستدركتها من (ط) و(ك).\n(^٧) قوله: \"دخولًا الجنة\" سقط من (م).\n(^٨) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٩) ما بين المعقوفتين من (ط) و(ك).\n(^١٠) في (ط) و(ك): \"يقال\".\n(^١١) في (م): \"منزلًا\".\n(^١٢) أخرجه البخاري في صحيحه -كتاب الرقاق- باب صفة الجنة والنار (الفتح ١١/ ٤٢٦ ح ٦٥٧١) عن عثمان بن أبي شيبة عن جرير عن منصور به.\nوأخرجه مسلم في كتاب الإيمان -باب آخر أهل النار خروجًا (١/ ١٧٣ ح ٣٠٨) عن عثمان بن أبي شيبة وإسحاق بن راهويه كلاهما عن جرير عن منصور به.","vol":"2","page":193},{"text":"٤٩٧ - حدثنا أبو علي الحسن بن أبي سعد العسقلاني بالرَّمْلَة (^١)،\n⦗١٩٥⦘ حدثنا آدم (^٢)، حدثنا شيبانُ (^٣)، عن منصُور، عن إبراهيم بإسناده نحوَه (^٤).\n_________\n(^١) لم أجد لشيخ المصنِّف هذا ترجمة في المصادر التي وقفت عليهما.\nوالرَّملة مدينة بفلسطين بالقرب من مدينة اللُّد، وما زالت تعرف بهذا الاسم إلى اليوم.\nانظر: معجم البلدان لياقوت (٣/ ٧٩)، معجم بلدان فلسطين لمحمد شراب (ص: ٤١٧).\n(^٢) ابن أبي إياس العسقلاني.\n(^٣) ابن عبد الرحمن التميميّ مولاهم النحوي، أبو معاوية البصري المؤدب.\n(^٤) لم أجد من أخرجه من طريق شيبان عن منصور، وقد أخرجه البخاري في صحيحه -كتاب التوحيد -باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم (الفتح ١٣/ ٤٨٢ ح ٧٥١١) من طريق إسرائيل بن يونس عن منصورٍ به.","vol":"2","page":194},{"text":"٤٩٨ - حَدثَنا محمد بن عبد الملك الدَّقِيقيُّ وَأبو أُمَيَّةَ، وَالصاغَاني قالوا (^١): حدثنا جَعْفر بن عَون (^٢)، حدثنا هشام بن سعد (^٣)، حدثنا زيد بن\n⦗١٩٧⦘ أَسْلَم (^٤)، عن عطاء بن يَسار (^٥)، عن أبي سعيدٍ الخُدريُّ قال: قلنا: يا رسولَ الله هل نَرَىْ رَبَّنا يومَ القيامةِ؛ قال: \"هل تُضَارُّونَ في رؤية الشَّمسِ بالظَّهيرة صحْوًا ليس فيه (^٦) سحاب؟ \" قالوا: لا، قال: \"فهل تُضارُّونَ في رؤيةِ القمرِ ليلةَ البدرِ صَحْوًا ليس فيه (^٧) سحاب؟ \" قالوا: لا (^٨) يا رسول الله، قال: \"ما تُضَارُّون في رؤيته يومَ القيامةِ إلا كما تُضَارُّون في رؤية أحدهما، إذا كان يومُ القيامةِ نادى مُنادٍ: ألا ليلحق كلُّ أمَّةٍ ما كانت تعبُدُ، فلا يبقَى أَحدٌ كان يعبد صَنَمًا، ولا وَثَنًا، ولا صورةً إلا ذهبوا حتى يتَسَاقَطُوا في النَّار، ويبقى مَن كان يَعبد الله وَحْدَه مِن بَرٍّ وفاجرٍ وَغُبَّرات (^٩) أهل الكتاب.\n⦗١٩٨⦘ ثمَّ تعرض جَهنَّم كأنَّها سرابٌ يحطم بعضُها بعضًا، ثمَّ تُدعَى اليهود فيُقال: ماذا كنتم تعبدون؟ فيقولون: عُزَيرًا ابن الله، فيقول الله ﵎ (^١٠): كذبتم، ما اتَّخَذَ الله من صاحبةٍ ولا وَلَدٍ، فماذا تُريدون؟ فيقولُونَ: أيْ رَبَّنا ظَمئنا فاسْقِنا (^١١)، فيقول: ألا تَرِدُونَ ماءً؟ فيذهبون حتى يتساقطون (^١٢) في النَّار ثمَّ تُدعَى النَّصارى فيقول: ماذا كنتم تعبدون؟ فيقولون: المسيحَ ابن الله، فيقول: كذبتم، ما اتَّخَذَ الله من صاحبةٍ ولا ولد، فماذا تريدون؟ فيقولون: أيْ رَبَّنا ظمئنا فاسْقِنا (^١٣)، فيقول: أفلا تَرِدُونَ ماءً؟ فيذهبون حتى يتسَاقَطُوا (^١٤) في النَّار، وَيَبقى من كان يعبد الله مِنْ بَرٍّ وفاجر.\nثمَّ يَتَبَدَّى الله لنا في صورة غير صورته التي رأيناه فيها أوَّلَ مرَّة فيقول: يا أيَّها النَّاس لَحِقَتْ كُلُّ أُمَّةٍ بما كانَتْ تعبد وبقيتم؟ فلا يُكَلِّمُهُ يَومئذٍ إلا (^١٥) الأنبياء: فَارَقْنَا النَّاسَ في الدُّنيا وَنحن كنَّا\n⦗١٩٩⦘ إلى صُحْبَتِهم فيها أَحْوَجُ، لَحِقَتْ كُلُّ أُمَّةٍ بما كانَتْ تعبد ونحن ننتظر رَبَّنا الذي كنُّا نَعْبُدُ. فيقول: أنا ربُّكم، فيقولون: نَعُوذ [بالله] (^١٦) منك، فيقول: هل بينكم وبين الله ﵎ (^١٧) مِن آيةٍ تعرفونها؟ فيقولون: نعم، فيُكْشَفُ عن ساقٍ (^١٨) فَنَخرُّ سجَّدًا أجمعين، ولا يبقى أحدٌ كان يسجُدُ في الدُّنيا سُمعةً ورياءً ولا نِفاقًا إلا على ظهره طبقٌ واحدٌ كلما أرادَ أن يسجُدَ خَرَّ على قفاه.\nقال: ثمَّ يرفعُ بَرُّنا ومُسِيئُنا وَقد عاد لنا في صورته التي رأيناهُ فيها أوَّلَ مرَّة، فيقول: أنا رَبُّكم، فيقولون: نعَم أنتَ رَبُّنا -ثلاثَ مرَّارٍ (^١٩) -، ثمَّ يُضْرَبُ بالجسر على جهنَّم\".\nفقلنا: وأَيُّما الجسر يا رسولَ الله بأبيْنا وَأُمِّنا؟ قال: \"دَحْضٌ مَزَلَّةٌ (^٢٠)\n⦗٢٠٠⦘ له كَلاليبُ وَخَطاطيف وَحسك (^٢١) تكون بِنَجْدٍ عُقَيْفَاءَ (^٢٢) يُقال له: السَّعْدان، فَيَمُرُّ المؤمنون كلمح البرق، وكالطَّرف (^٢٣)، وكالرّيح، وكالطَّير، وكأجود الخيل، وكالراكبِ (^٢٤)، فناجٍ مُسَلَّمٌ، ومخدوشٌ، ومُرْسَلٌ، ومُكَرْدَسٌ (^٢٥) في نار جَهنَّم\" (^٢٦).\n⦗٢٠١⦘ وذكر الحديثَ بطولهِ.\n_________\n(^١) وقعت في (م): \"قالا\".\n(^٢) ابن جعفر بن عمرو بن حُريث القرشيّ المخزومي، أبو عون الكوفي.\n(^٣) القرشيّ مولاهم المدني، أبو عباد، ويعرف بـ \"يتيم عروة\"، توفي سنة (١٦٠ هـ)، أو في التي قبلها.\nكان يحيى القطان لا يروي عنه، وقال ابن سعد: \"كان متشيعًا لآل علي بن أبي طالب، وكان كثير الحديث يستضعف\"، وقال ابن معين: \"فيه ضعف\"، ومرة: \"لم يكن بذاك القوي\"، وقال ابن المديني: \"صالح، ولم يكن بالقوي\" وقال الإمام أحمد: \"ليس هو بمحكم الحديث\" ومرة قال: \"لم يكن بالحافظ\"، وقال أبو زرعة الرازي: \"واهي الحديث\"، وقال أبو حاتم: \"يكتب حديثه ولا يحتج به، وهو ومحمد بن إسحاق عندي واحد\"، وضعفه النسائي، وقال ابن حبان: \"كان ممن يقلب الأسانيد وهو لا يفهم، ويسند الموقوفات من حيث لا يعلم، فلما كثر مخالفته الأثبات فيما يروي عن الثقات بطل الاحتجاج به، وإن اعتبر بما وافق الثقاتِ من حديثه فلا =\n⦗١٩٦⦘ = ضير\"، وقال ابن عدي: \"ومع ضعفه يكتب حديثه\"، وضعفه ابن حزم مرةً، وقال مرة أخرى: \"ضعيفٌ جدًّا\". وذكره يعقوب بن سفيان، والعقيلي، وابن الجوزي في الضعفاء، وذكره ابن عبد البر في باب من نسب إلى الضعف ممن يكتب حديثه.\nوقال ابن معين مرة: \"صالح، ليس بمتروك الحديث\". وقال العجلي: \"جائز الحديث، حسن الحديث\"، وقال أبو زرعة الرازي مرة: \"شيخ محله الصدق، وكذلك محمد بن إسحاق، وهشام أحب إليَّ من محمد بن إسحاق\"، وقال أبو داود: \"أثبت الناس في زيد بن أسلم\"، وقال الساجي: \"صدوق\"، وقال أبو عبد الله الحكم: \"أخرج له مسلم في الشواهد\"، لكن قال الذهبي: \"احتج به مسلم، وأخرج له البخاري في الشواهد\"، وقال ابن حجر: \"علق له البخاري قليلا\". وقال الذهبي في \"المغني\": \"صدوق مشهور\"، وقال في \"ذكر من تكلم فيه وهو موثق\" وفي \"الكاشف\": \"حسن الحديث\"، وقال في السير: \"مكثرٌ عن زيد بن أسلم بصيرٌ به\". وقال الحافظ ابن حجر: \"صدوقٌ له أوهامٌ ورمي بالتشيع\".\nوروايته هنا عن زيد بن أسلم وهو من أثبت الناس فيه كما قال أبو داود، إضافة إلى ذلك فقد تابعه في الأسانيد الآتية: حفص بن ميسرة وسعيد بن أبي هلال عن زيد بن أسلم.\nانظر: طبقات ابن سعد (الجزء المتمم لطبقات أهل المدينة ومن بعدهم - ص: ٤٤٦)، تاريخ الدوري (٦١٧)، رواية ابن محرز عن ابن معين (١/ ٧٠)، سؤالات ابن أبي شيبة لابن المديني (ص: ١٠٢)، العلل رواية عبد الله بن أحمد (٥٠٧)، الثقات للعجلي (٣٢٩)، أبو زرعة وجهوده (٣٩١)، الضعفاء للنسائي (ص: ٢٤٢)، الضعفاء للعقيلي (٤/ ٣٤١)، الجرح والتعديل لابن أبي حاتم (٩/ ٦١)، المجروحين لابن حبان (٣/ ٨٩)، الكامل لابن عدي (٧/ ٢٥٦٦)، المحلى لابن حزم (٧/ ٣٦٥، ٣٧٢)، الضعفاء لابن الجوزي (٣/ ١٧٤)، سير أعلام النبلاء =\n⦗١٩٧⦘ = (٧/ ٣٤٤)، والمغني (٧١٠)، والكاشف (٣٣٦)، وذكر من تكلم فيه وهو موثق (ص: ١٨٢)، والميزان للذهبي (٤/ ٢٩٨) تهذيب التهذيب (١١/ ٣٧)، وهدي الساري (ص: ٤٨٢)، والتقريب لابن حجر (٧٢٩٤).\n(^٤) القرشيّ العدوي مولى عمر بن الخطاب، أبو أسامة المدني الفقيه.\n(^٥) الهلالي، أبو محمد المدني، مولى ميمونة أم المؤمنين ﵂.\n(^٦) في (ط) و(ك): \"فيها\".\n(^٧) في (ط) و(ك): \"فيها\".\n(^٨) ما بين النجمين سقط من (م).\n(^٩) أي البقايا، فالغابر هو الباقي، ومنه قول الله ﷿: ﴿إِلَّا عَجُوزًا في الْغَابِرِينَ (١٣٥)﴾ [الصافات: ١٣٥] يعني ممن تخلَّف فلم يمض مع لوط ﵇. والغابر يجمع على: غُبَّر، ثم غُبَّرات جمع الجمع. =\n=\n⦗١٩٨⦘ = انظر: غريب الحديث لأبي عبيد (٤/ ٨٠، ١٦٢)، شرح مسلم للنووي (٣/ ٢٦).\n(^١٠) في (ط) و(ك): \"﷿\".\n(^١١) في (م): \"فاسقينا\".\n(^١٢) في (ط) و(ك): \"يتساقطوا\".\n(^١٣) في (م): \"فاسقينا\".\n(^١٤) في النسخ الأخرى: \"يتساقطون\".\n(^١٥) سقطت أداة الاستثناء \"إلا\" من (ط) و(ك)، واستدركت في (ط) فوق السطر.\n(^١٦) في الأصل و(ط) و(ك): \"بك\"، وعليها في (ط) ضبة، وما أثبتُّ من (م).\n(^١٧) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^١٨) كذا ضبط قوله: \"يُكْشَف\" في الأصل، وضبط في (ك): \"فيَكْشِفُ\"، قال النووي: \"ضبط بضم الياء كسرها وهما صحيحان\". ثم ذهب-هو وغيره من الشراح غفر الله لنا ولهم- إلى تأويل الساق بالشدة والأمر المهول وغير ذلك من التأويلات، وقد وردت في رواية آتية (ح ٥٠١) بلفظ: \"فيكشف ربنا عن ساقه\" وهي صريحة في إثبات كونها صفة لله ﷾ كما يليق بجلاله وعظمته، وسيأتي الكلام عليه هناك إن شاء الله تعالى.\n(^١٩) في (ط) و(ك): \"مرات\"، ووقع في (م): \"مرارًا\"!.\n(^٢٠) الدَّحض: الزَلِق، والمزلة مثله، وهو الموضع الذي تزل فيه الأقدام ولا تستقر، ومزلة: =\n⦗٢٠٠⦘ = بفتح الميم وفي الزاي لغتان مشهورتان: الفتح، والكسر.\nانظر: غريب الحديث لأبي عبيد (٤/ ٤١)، شرح مسلم للنووي (٣/ ٢٩).\n(^٢١) في (ط) و(ك): \"حسكة\".\n(^٢٢) في (ط) و(ك): \"عُقيقفا\"، قال ابن الأثير: \"شوكة عقيفة: أي ملويّة كالصِّنَّارة\"، وفي القاموس: \"العقفاء: حديدة قد لُوي طرفها، وفيها انحناءٌ … ويقال العُقَيفاء\".\nانظر: النهاية لابن الأثير (٣/ ٢٧٦)، القاموس المحيط للفيروزآبادي (ص: ١٠٨٤).\n(^٢٣) ورواية مسلم: \"كطرف العين\".\n(^٢٤) في (ط) و(ك) زيادة: \"والراكب\".\n(^٢٥) كذا رواية المصنِّف، ورواية مسلم: \"فناجٍ مسلَّم، ومخدوش مرسل، ومكدوس في نار جهنم\" قال النووي: \"معناه أنهم ثلاثة أقسام: قسم يسلَّم فلا يناله شيءٌ أصلًا، وقسم يخدش ثم يرسل فيخلص، وقسم يكردس ويلقى في جهنم\". شرح مسلم (٣/ ٢٩).\nولفظ المصنِّف: \"ومخدوش ومرسل\" صفتان للقسم الثاني الذي ذكره النووي.\n(^٢٦) أخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٧١ ح ٣٠٣) عن أبي بكر بن أبي شيبة عن جعفر بن عون عن هشام بن سعدٍ به.\nوأخرجه ابن منده في كتاب \"الإيمان\" (٧٩٧) من طريق عبد الملك الدقيقي -شيخ المصنف- عن جعفر بن عون به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث قائلا: نحو حديث حفص بن ميسرة إلى آخره، وقد زاد =\n⦗٢٠١⦘ = ونقص شيئًا، وقد ميَّز المصنِّف لفظ هذه الرواية.","vol":"2","page":195},{"text":"٤٩٩ - حدثنا يعقوبُ بن سفيان (^١)، حدثنا أبو صَالح (^٢)، حدَّثني\n⦗٢٠٣⦘ الليث، عن هشام بن سعد بطوله (^٣).\n_________\n(^١) الفارسي، أبو يوسف الفسوي، صاحب المعرفة والتاريخ.\n(^٢) عبد الله بن صالح بن محمد بن مسلم الجهني مولاهم المصري، كاتب الليث، توفي سنة (٢٢٢ هـ أو في التي بعدها)، وقد اختلف فيه على النحو التالي:\nقال ابن المديني: \"ضربت على حديث عبد الله بن صالح، وما أروي عنه شيئًا\"، وقال الإمام أحمد: \"كان أول أمره متماسكًا، ثم فسد بآخره، وليس هو بشيء\"، وقال زياد بن أيوب: \"نهاني أحمد بن حنبل أن أروي حديث عبد الله بن صالح\"، وذُكر عنده كاتب الليث فذمَّه وكرهه لأنه روى عن الليث عن ابن أبي ذئب كتابا أو أحاديث، وأنكر أن يكون الليث روى عن ابن أبي ذئب\" -وسيأتي كلام ابن معين حول هذه النقطة-، واتهمه وكذَّبه صالح جزرة، وقال النسائي: \"ليس بثقة\"، وقال ابن حبان: \"منكر الحديث جدًّا، يروي عن الأثبات ما لا يشبه حديث الثقات، وعنده المناكير الكثيرة عن أقوام مشاهير أئمة، وكان في نفسه صدوقًا يكتب لليث بن سعد الحساب، وكان كاتبه على الغلَّات، وإنما وقع المناكير في حديثه من قبل جارٍ له رجل سوء\"، وضعفه ابن حزم مرة، ومرة قال: \"ضعيفٌ جدًّا\"، وقال مرة: \"هالك\"، ومرة: \"ساقط\"، وذكره العقيلي، وابن الجوزي في الضعفاء.\nوثقه ابن معين مرة ومرة قال: \"أقل أحوال أبي صالحٍ كاتب الليث أنه قرأ هذه الكتب على الليث وأجازها له\"، ووثقه عبد الملك بن شعيب بن الليث وقال: \"قد سمع من جدي حديثه، وكان يحدِّث بحضرة جدي، وأبي يحثُّه على التحديث\"، وقال أبو زرعة الرازي: \"لم يكن عندي ممن يتعمد الكذب، وكان حسن الحديث\"، وقال أبو حاتم: \"مصري صدوق أمين ما علمته\"، وقال يعقوب بن سفيان: \"حدثنا أبو صالح الرجل =\n⦗٢٠٢⦘ = الصالح\"، وقال مسلمة بن القاسم: \"كان لا بأس به\"، وقال ابن عدي: \"هو عندي مستقيم الحديث، إلا أنه يقع في حديثه في أسانيده ومتونه غلط، ولا يتعمد الكذب\"، وقال أبو أحمد الحكم: \"ذاهب الحديث، ولم يثبت عليه ما يسقط له حديثه، إلا أنه مختلفٌ في حديثه\"، وقال ابن القطان: \"صدوق\".\nوقال الذهبي في السير: \"كان صدوقًا في نفسه من أوعية العلم، أصابه داء شيخه ابن لهيعة، وتهاون بنفسه حتى ضعف حديثه ولم يترك بحمد الله، والأحاديث التي نقموها عليه: معدودة في سَعة ما روى\"، وقال في الكاشف: \"كان صاحب حديث، فيه لين\"، وذكره فيمن تكلم فيه وهو موثق وقال: \"صالح الحديث، له مناكير\".\nوقال الحافظ ابن حجر بعد سوقه كلام الأئمة فيه: \"ظاهر كلام هؤلاء الأئمة أن حديثه في الأول كان مستقيمًا، ثم طرأ عليه فيه تخليطٌ، فمقتضى ذلك أن ما يجيء من روايته عن أهل الحذق كيحيى بن معين، والبخاري، وأبي زرعة، وأبي حاتم فهو من صحيح حديثه، وما يجيء من رواية الشيوخ عنه فيتوقف فيه\".\nأي: حتى تدلَّ القرائن على قبوله أو ردِّه، وهو تفصيلٌ حسن.\nوقال في التقريب: \"صدوقٌ، كثير الغلط، ثبتٌ في كتابه، وكانت فيه غفلة\".\nواختلف في إخراج البخاري له في الصحيح، والراجح أنه أخرج له فيه كما حققه الحافظ ابن حجر في نهاية ترجمة أبي صالح في تهذيب التهذيب، وفي هدي الساري.\nانظر: تاريخ عثمان بن مرثد الطبراني عن ابن معين (ص: ٢٤)، العلل رواية عبد الله بن أحمد (٣/ ٢١٢، ٢٤٢)، أبو زرعة وجهوده (٤٩٢)، الضعفاء للنسائي (ص: ١٤٩)، الضعفاء للعقيلي (٢٦٧)، الجرح والتعديل لابن أبي حاتم (٥/ ٨٦)، المجروحين لابن حبان (٤٠)، الكامل لابن عدي (٤/ ١٥٢٤)، المحلى لابن حزم (٤/ ٨٢، ٢٢٩) (٧/ ٤٨٥) (١٠/ ٢٩٥)، تاريخ بغداد (٩/ ٤٧٨) الضعفاء لابن الجوزي (١٢٧) تهذيب الكمال للمزي (١٥/ ٩٨)، سير أعلام النبلاء (١٠/ ٤٠٥)، =\n⦗٢٠٣⦘ = وميزان الاعتدال (٤٤٠)، والكاشف (١/ ٥٦٢) ومن تكلم فيه وهو موثق للذهبي (ص: ١٢٦)، تهذيب التهذيب (٥/ ٢٢٨) والتقريب (٣٣٨٨)، وهدي الساري لابن حجر (ص: ٤٣٤).\n(^٣) في (ط) و(ك): \"بمثله\" بدل \"بطوله\".\nوالحديث أخرجه عثمان بن سعيد الدارمي في \"الرد على الجهمية\" (ص: ٩١) عن أبي صالح عن الليث به.\nوأخرجه الدارقطني في \"الرؤية\" (ص: ١٨) من طريق بكر بن سهل الدمياطي عن أبي صالح عن الليث به.","vol":"2","page":201},{"text":"٥٠٠ - حدثَنا يعقوبُ بن سفيان، حدثنا زُهَير بن عَبَّاد الرُّؤاسي (^١)، ح\nوحَدثنا علي بن حرب، حدثنا أبو هاشم بن أبي خِداش (^٢)، حدثنا\n⦗٢٠٤⦘ مخلد بن يزيدَ قالا: حدثنا حَفص بن ميسَرة (^٣)، عن زيد بن أسلم، عن عَطاء بن يسار، عن أبي سعيد الخُدري أنَّ ناسًا قالوا: يا رسول الله، هل نَرَى رَبَّنا يومَ القيامةِ؟ قال رسول الله ﷺ: \"نعم\".\nوذكر الحديثَ بطوله (^٤).\n_________\n(^١) في (ط) و(ك): \"عمار\" بدل \"عباد\"، وعليها في (ك) ضبة، وقد أصلحت في هامش (ط): عباد، وهو أبو محمد المصري، كوفي الأصل، توفي سنة (٢٣٨ هـ).\nوهو ابن عم وكيع بن الجراح، وثقه أبو حاتم، وذكره ابن حبان في الثقات وقال: \"يخطئ ويخالف\"، وقال الدارقطني: \"مجهول\".\nوعقب الحافظ ابن حجر: \"أظن قول الدارقطني فيه إنما عنى به شيخه\".\nورمز له الذهبي في الميزان \"صح\".\nانظر: الجرح والتعديل (٣/ ٥٩١)، الثقات لابن حبان (٨/ ٢٥٦)، ميزان الاعتدال للذهبي (٨٣)، لسان الميزان لابن حجر (٤٩٢).\n(^٢) عبد الله بن عبد الصمد بن أبي خداش الموصلي الأسدي.\n(^٣) العُقيلي، أبو عمر الصنعاني، نزيل عسقلان.\n(^٤) قوله: \"بطوله\" ليست في (ط) و(ك).\nوالحديث أخرجه البخاري في صحيحه -كتاب التفسير- باب ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ (الفتح ٨/ ٩٨ ح ٤٥٨١) عن محمد بن عبد العزيز العمري.\nوأخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٦٧ ح ٣٠٢) عن سويد بن سعيد كلاهما عن حفص بن ميسرة عن زيد بن أسلم به، وذكرا الحديث مطولًا.","vol":"2","page":203},{"text":"٥٠١ - حَدثنا محمد بن عَوف الحمصي (^١)، حدثنا آدم بن أبي إياس، حدثنا الليث بن سعد، عن خالد بن يزيد (^٢)، عن سعيد بن أبي هلال (^٣)، عن زيد بن أسلم، عن عَطاء بن يسار، عن أبي سعيد الخُدري قال: سمعتُ النَّبيَّ ﷺ يقول: \"يَكشفُ ربُّنا ﵎ عن ساقه (^٤)\n⦗٢٠٥⦘ فيسجد له (^٥) كل مؤمنٍ، وَيَبقى من كان يسجد له في الدُّنيا رياءً وسُمْعَةً فيذهب ليسجد فيعُود ظهرهُ طبقًا واحدًا\" (^٦).\n_________\n(^١) محمد بن عوف بن سفيان الحمصي، أبو جعفر الطائيّ.\n(^٢) الجمحي مولاهم، أبو عبد الرحيم المصري.\n(^٣) الليثي مولاهم، أبو العلاء المصري.\n(^٤) عبارة الثناء على الله ﷿ ليست في (ط) و(ك)، ووقع في هاتين النسختين: \"عن ساقٍ\" بدون إضافة.\n(^٥) في (ط) و(ك): \"لله\".\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ (الفتح ٨/ ٥٣١ ح ٤٩٩١) عن آدم بن أبي إياس عن الليث به مختصرًا كما أورده المصنِّف، وأخرجه في كتاب التوحيد -باب قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ (الفتح ١٣/ ٤٣١ ح ٧٤٣٩) عن يحيى بن بكير عن الليث بن سعد به مطولًا.\nوأخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٧١ ح ٣٠٢) عن عيسى بن حماد زغبة عن الليث بن سعد به.\nتنبيه:\nقوله في الحديث: \"يكشف ربنا عن ساقه\" فيه إثبات صفة الساق لله ﷾ كما يليق بجلاله وعظمته، وقد سبق في ح (٤٩٨) أن كثيرًا من الشرَّاح قد أوَّلوها بالشدة والأمر المهول، أو بنور عظيم أو غير ذلك، واعتمدوا في ذلك على آثارٍ رويت عن بعض الصحابة، وقد تصدَّى لبيان الحق في هذه المسألة الشيخ سليم الهلالي في رسالة لطيفة له ألخِّص منها ما يلي:\nأولًا: أن الآثار التي رويت في ذلك عن الصحابة لم تصح أسانيدها.\nثانيًا: على فرض صحتها يكون هذا التفسير من ابن عباس وغيره على مقتضى اللغة، وأن الساق في اللغة هي الشدة، ولم يقصد ابن عباس وغيره بذلك تفسيره في صفات الله تعالى في موجب الشرع ويوضِّح هذا أن قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ لا يدل بمجرده على أنها من الصفات، والذين جعلوها من الصفات إنما فعلوا ذلك في ضوء الأحاديث النبوية الصحيحة الواردة في تفسيرها، فقد أورد البخاري الحديث باللفظ المبيَّن \"يكشف ربنا عن ساقه\" في باب قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾.\n⦗٢٠٦⦘ = وقد قرَّر شيخ الإسلام ابن تيمية هذا فقال: \"ولا ريب أن ظاهر القرآن لا يدل على أن هذه من الصفات فإنه قال: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ نكرة في الإثبات لم يُضفها إلى الله، ولم يقل: عن ساقه، فمع عدم التعريف بالإضافة لا يظهر أنه من الصفات إلا بدليل آخر، ومثل هذا ليس بتأويل، إنما التأويل صرف الآية عن مدلولها ومفهومها ومعناها المعروف، ولكن كثيرٌ من هؤلاء يجعلون اللفظ على ما ليس مدلولًا له، ثم يريدون صرفه عنه، ويجعلون هذا تأويلًا، وهذا خطأ من وجهين كما قدمناه غير مرة … \".\nثالثًا: أن الروايات الواردة عن التابعين في ذلك تأويل هذه الصفة كذلك لم تصح.\nرابعًا: أن لفظة: \"يكشف ربنا عن ساقه\" اتفق البخاري ومسلم على إخراجها، وما اتفقا عليه يُعدُّ في أعلى مراتب الصحيح بخلاف لفظ \"ساق\" بدون الضمير فهي مما لم يتفقا عليه.\nوقد حرَّر المسألة الشيخ سليم الهلالي -كما أسلفت- في بحثٍ ممتعٍ مفيد.\nانظر: مجموع الفتاوى لابن تيمية (٦/ ٣٩٤ - ٣٩٥)، المنهل الرقراق في تخريج ما روي عن الصحابة والتابعين في تفسير ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾.","vol":"2","page":204},{"text":"٥٠٢ - حدثَنا الحسن بن عفان، حدثنا ابن نُمَير (^١)، ح\nوحَدثنا عباس [بن محمد] (^٢) الدوري، حدثنا أبو يحيى الحماني (^٣) قالا: حدثنا الأعمَشُ عن المعرور بن سويد (^٤)، عن أبي ذرٍّ قال: قال رسول الله ﷺ: \"إنِّي لأعلم آخرَ أهل الجنَّة دخولًا -وآخر أهل النِّارِ\n⦗٢٠٧⦘ خروجًا منها- رجلًا يُؤتى بهِ فيقال: اعرضوا عليه صغارَ ذنوبه وارفعوا عنه كبارها، قال: فتعرض عليه صغار ذنوبه فيُقال له (^٥): عملتَ يوم كذا وكذا: كذا وكذا، وعملتَ يومَ كذا وكذا: كذا وكذا، فيقول: نَعَم لا يستطيعُ أن يُنكر، وهو مشفقٌ من كبار ذنوبه أن تُعرَض عليه، فَيُقال له: فإنَّ لك مكان كلِّ سيِّئةٍ حسنةٌ، قال: فيقول: ربِّ قد عَمِلتُ أشياء لا أراها هُنا؟ \". قال: فلقد رأيتُ رسولَ الله ﷺ ضَحِك حتى بدت نَواجِذُهُ (^٦). حَديثهما واحد.\n_________\n(^١) في (م): \"أبو نمير\" وهو خطأ، وهو: عبد الله بن نمير.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) عبد الحميد بن عبد الرحمن الكوفي، متكلمٌ فيه، وقد تابعه ابن نمير هنا، انظر: ح (٦١).\n(^٤) الأسدي، أبو أمية الكوفي.\n(^٥) الجار والمجرور \"له\" ليست في (ط) و(ك).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٧ ح ٣١٤) عن محمد بن عبد الله بن نمير عن أبيه عن الأعمش به.\nوأخرجه ابن منده في \"الإيمان\" (٨٢٢) من طريق الحسن بن عفان -شيخ المصنف- عن ابن نمير به.","vol":"2","page":206},{"text":"٥٠٣ - حدثنا ابن أبي رَجاء المِصِّيصيُّ (^١)، حدثنا وكيع، حدثنا الأعمش، عن المعرور بن سويد، عَن أبي ذر قال: قال رسول الله ﷺ: \"يؤتى بالرَّجل يومَ القيامةِ فيقال: اعرضُوا عليه صغار ذنوبه، وتخبأ عنه كبارها، فيُقال: عملتَ يومَ كذا كذا وكذا، وعملتَ يومَ كذا كذا وكذا، وعملتَ يومَ كذا كذا وكذا (^٢)، ثلاث مرَّات، وهو مُقِرٌّ ليس بمنكرٍ، قال: وهو\n⦗٢٠٨⦘ مُشْفِقٌ من الكبار أن تجيءَ (^٣).\nقال: فإذا أراد الله بهِ خيرًا قال: أعْطوه مكانَ كلِّ سيِّئة حسنَةً،\nيَقولُ (^٤): يا ربّ إنَّ لي ذُنوبًا مَا رأيتُها ها هُنا\".\nفلقد رأيتُ رسولَ الله ﷺ يضحَك حتى بَدَت نواجذه، ثمَّ تلا رسول الله ﷺ: ﴿فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ﴾ (^٥).\n_________\n(^١) أحمد بن محمد بن عبيد بن أبي رجاء المصيصي، أبو جعفر الثغري الطرسوسي.\n(^٢) وقع في (م) و(ك) اضطرابٌ من حيث إثبات بعض هذه الكلمات، ففي (م): \"يوم كذا وكذا\" في المواضع الثلاثة بحذف المفعول به، والاكتفاء بالظرف، وكذلك وقع في =\n⦗٢٠٨⦘ = (ك) في الموضع الثاني والثالث.\n(^٣) في (ط) و(ك): \"قال: وهو مقرٌّ ليس بمنكر، وهو مشفقٌ من الكبائر\".\n(^٤) في (ط) و(ك): \"فيقول\".\n(^٥) الآية من سورة الفرقان- الآية رقم (٧٠).\nوالحديث أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٧ ح ٣١٥) عن أبي بكر بن أبي شيبة عن وكيعٍ عن الأعمش به، وعن أبي كريب محمد بن العلاء عن أبي معاوية الضرير عن الأعمش به، وعن محمد بن عبد الله بن نمير عن أبي معاوية ووكيع كلاهما عن الأعمش به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكره، وميَّز المصنِّف لفظ هذه الرواية.","vol":"2","page":207},{"text":"٥٠٤ - حَدثنا السُّلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن مُنَبِّه، عن أبي هُريرَةَ قال: قال رسول الله ﷺ: \"إنَّ أدنى مقعد أحدِكم من الجنَّة أن يقالَ له: تمنَّ، فَيَتَمَنَّى [ويتمنى] (^٢)، -أو يُقال له:\n⦗٢٠٩⦘ هل تَمَنَّيْتَ؟ - فيقول: نَعَم فيُقَال له: فإنَّ لك ما تَمَنَّيْتَ ومثلَه مَعَهُ\" (^٣).\n_________\n(^١) لم أجد الحديث في مصنَّف عبد الرزاق.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) أخرجه مسلم في كتاب الإيمان -باب معرفة طريق الرؤية (١/ ١٦٧ ح ٣٠١) عن محمد بن رافع عن عبد الرزاق به.\nوأخرجه ابن منده في \"الإيمان\" (٧٩١) من طريق أحمد بن يوسف السلمي -شيخ المصنِّف- عن عبد الرزاق به.","vol":"2","page":208},{"text":"<span data-type='title' id=toc-134>باب في صفَة الشفاعَةِ، وَأنَّ نَبِيَّنا ﷺ سيّدُ الناسِ يَوْم القِيَامَةِ، وَأَنَّ آدَم خَلَقَهُ الله بِيدهِ … فذكر الترجمة </span>(^١)\n_________\n(^١) قوله: \"فذكر الترجمة\" ليست في (ط) و(ك)، يظهر أن ترجمة الباب كانت أطول من ذلك فحذفها النساخ، والله أعلم.","vol":"2","page":210},{"text":"٥٠٥ - حدثنا أحمد بن عبد الحميد الحارثي الكوفي، حدثنا أبو أسامة (^١) حَدثني أبو حَيان (^٢)، عن أبي زرعَة (^٣)، عن أبي هُريرة قال: أُتِيَ رسولُ الله ﷺ يومًا بلحمٍ فرفع إليهِ الذِّراع وكان يُعجبه، فَنَهس (^٤) منها نَهْسَةً ثمَّ قال: \"أنا سَيِّدُ النَّاس يومَ القيامة، وهل تدرون بمَ ذاك؟ إنَّ الله ﵎ (^٥) يَجْمَعُ يومَ القيامة الأوَّلين والآخرين في صعِيدٍ واحد فَيُسمعهم الدَّاعي ويَنفُذهم (^٦) البصر وتدنو الشَّمس فيبلغ النَّاسَ من الغَمّ والكرب ما لا يُطيقون ولا يحتملون، فيقول بعضُ النَّاس لبعضٍ: ألا ترون ما أنتم فيه؟ ألا (^٧) ترون ما قد بلغتم؟ (^٨) ألا تنظرون مَن يشفع\n⦗٢١١⦘ إلى رَبِّكم؟ فَيقول بعض النَّاس لبعْضٍ: أبوكم آدم، فيأتون آدمَ فيقولون: يا آدم، أنتَ أبو البشرِ خلقك (^٩) الله بيدِهِ ونفخ فيك مِن رُوحِه وأمر الملائكة فسجدوا لك، اشفع لنا إلى ربِّك، ألا ترى ما نحن فيه؟ ألا ترى مَا قَدْ بَلَغَنا؟\nفَيَقولُ لهمُ: إنَّ ربِّي قَدْ غَضبَ اليومَ غضبًا لم يغضَبْ قبلَه مثلَه ولا يغضَبُ بعدَهُ مثلَه وإنَّه نَهَاني عن الشَّجرة فعَصَيْتُهُ (^١٠)، نفسي! نفسي! نفسي! اذهَبُوا إلى غيري، اذهبوا إلى نوح.\nفيأتون نوحًا فيقولون: يا نوحُ أنت أوَّلُ الرُّسلِ إلى (^١١) أهلِ الأرضِ، سمَّاك الله عبدًا شكورًا، ألا تشفع لنا إلى ربّك؟ ألا ترى إلى ما نحن فيه؟ ألا تَرَى ما قد بَلَغَنَا؟ فَيَقُول لهم: إنَّ ربّي قد غضِبَ اليومَ غضبًا لم يغْضَبْ قبله مثلَه، ولن يغضَبَ بعدَه مثلَه، وإنَّه كانَتْ لي دَعْوَةٌ دعوْتُ بها على قومي، نفسي! نفسي! نفسي! اذهَبُوا إلى غيري، اذهَبُوا إلى إبراهيم.\nفيأتون إبراهيمَ فيقولون: يا إبراهيم، أنتَ نبيُّ الله وخَليلهُ من أهلِ الأرضِ، اشفَعْ لنا إلى ربِّك، ألا ترَى إلى (^١٢) ما نحن فيهِ؟ ألا ترى ما قد\n⦗٢١٢⦘ بلَغَنَا؟ فيقول لهم إبراهيم: إنَّ ربِّي قد غضِبَ اليومَ غضبًا لم يغْضَبْ قبلَه مثلَه ولن يغْضَبَ بعدَهُ مثلَه، وذكر كَذَبَاتهِ، نفسي! نفسي! نفسي! نفسي (^١٣)! اذهَبُوا إلى غيري، اذهَبُوا إلى موسى.\nفيأتون موسى فيقولون: يا موسى، أنتَ رسولُ الله، فضَّلك الله برسالاته وبكَلامه على النَّاس، اشفَعْ لنا إلى ربِّك، ألا ترى إلى ما نحن فيه؟ ألا ترى ما قد بلَغَنَا؟ فيقول لهم: إنَّ رَبِّي قد غضِبَ اليومَ غَضَبًا لم يغضَبْ قبلَه مثلَه، ولن يَغْضَبَ بعدَهُ مثلَه، إنِّي قتَلْتُ نفسًا لم أُؤمر بقتلِها، نفسي! نفسي! نفسي! نفسي! اذهبوا إلى غيري، اذهَبُوا إلى عيسى.\nفيأتون عيسى فيقولون: يا عيسى، أنتَ رسولُ الله كلمتُهُ ألقاها إلى مريم وروحٌ منه، كَلَّمْتَ النَّاسَ في المهد، اشفَعْ لنا إلى ربِّك ألا ترى إلى ما نحن فيه؟ ألا ترى (^١٤) ما قد بلغنا؟ فيقول لهم عيسَى: إنّ ربِّي قد غضِبَ اليومَ غضبًا لم يغضبْ قبله مثله، ولن يغضَبَ بعدَهُ مثلَهُ (^١٥) -ولم يذكر ذنبًا- نَفْسي! نَفْسي! نَفْسي! نَفسي! اذهَبوا إلى غَيري،\n⦗٢١٣⦘ اذهَبوا إلى محمدٍ ﷺ.\nفيأتونَ فَيقولُون: يا محمدُ، أنتَ رسولُ الله وَخَاتم الأنبياء (^١٦)، غُفِر لك ما تقدَّم من ذنبك وما تأخَّر، اشفَعْ لنا إلى ربِّك، ألا تَرَى إلى ما نحن فيه؟ ألا ترى ما قد بلَغَنَا؟ (^١٧)\nفأنطلق فآتي تحتَ العرش فأخرُّ سَاجدًا لِرَبِّي، ثمَّ يفتح الله علي وَيُلْهِمُني من محامدِهِ وحسنِ الثَّناء عليه شيئًا لم يفتحه على أحدٍ من قبلي، ثمَّ يقال: يا محمد ارْفَعْ رأسَك، سَلْ تُعْطَه، اشْفَعْ تُشَفَّعْ، فأرفع رأسي فأقول: أُمَّتي، أُمَّتي ثلاثَ مرَّات.\nفيقال: يا محمد أَدْخِل الجنَّة من لا حسابَ عليهم من الباب الثامن (^١٨) من أبواب الجنَّة، وَهُم شركاء النَّاس فيما سوى ذلك من الأبوابِ، قال (^١٩): وَالذي نفس محمد بيدِهِ إنَّ ما بين المصرَاعَين من مصاريع الجنَّةِ لَكمَا بين مكةَ وهَجَر (^٢٠)، وَكَمَا بين\n⦗٢١٤⦘ مَكَّةَ وبُصْرَى (^٢١) \" (^٢٢).\n_________\n(^١) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٢) يحيى بن سعيد بن حبّان التيمي الكوفي.\n(^٣) ابن عمرو بن جرير بن عبد الله البجلي الكوفي.\n(^٤) النَّهْس: أخذ اللحم بأطراف الأسنان. النهاية لابن الأثير (٥/ ١٣٦).\n(^٥) عبارة الثناء لم ترد في (ط) و(ك).\n(^٦) قال الحافظ ابن حجر: \"ينفذهم: بفتح أوله، وضم الفاء من الثلاثي أي: يخرقهم، وبضم أوله كسر الفاء من الرباعي أي يحيط بهم\". فتح الباري (٨/ ٢٤٨).\n(^٧) في (م): \"ولا\".\n(^٨) في (ك): \"بلغكم\"، وفي (ط) الكلمة غير واضحة.\n(^٩) في (م): \"وخلقك\".\n(^١٠) في (ط) و(ك): \"فعصيت\".\n(^١١) حرف الجر \"إلى\" سقط من (م).\n(^١٢) حرف الجر \"إلى\" لم يرد في (ط) و(ك).\n(^١٣) كلمة \"نفسي\" هذه الرابعة عليها في الأصل ضبة، وفي صحيح مسلم تكرر مرتين فقط.\n(^١٤) في (ط) و(ك) زيادة: \"إلى\" في هذا الموضع.\n(^١٥) قوله: \"ولن يغضب بعده مثله\" ليس في (ط) و(ك)، كلمة \"مثله\" ليس في (م)، وقوله بعده: \"ولم\" جاء في (م): \"فلم\".\n(^١٦) في (ط) و(ك): \"النبيِّين\".\n(^١٧) في (ط) و(ك): \"إلى ما قد بلغنا\" بزيادة \"إلى\".\n(^١٨) عليها في الأصل و(ط) و(ك) ضبة، وفي مسلم: \"من الباب الأيمن\".\n(^١٩) كلمة \"قال\" ليست في (ط) و(ك).\n(^٢٠) قال النووي: \"هَجَر: بفتح الجيم والهاء مدينة عظيمة هي قاعدة بلاد البحرين … وهجر هذه غير هجر المذكورة في حديث (إذا بلغ الماء قلتين) بقلال هَجَر، تلك قرية من قرى المدينة كانت القلال تصنع بها\". وكلام النووي ﵀ هذا: فيه جزمه بأن \"هَجَر\" هنا هي التي بالبحرين، لكن الذي في لفظ البخاري (ح: ٤٧١٢) -وسيأتي عند المصنِّف =\n⦗٢١٤⦘ = برقم (٥٠٧) -: \"ما بين مكة وحِمْير\"، فظاهره أن هَجَر المقصودة هنا غير اللتين ذكرها النووي؛ ففى معجم البلدان لياقوت الحموي: \"الهجر بلغة حمير والعرب العاربة: القرية، فمنها: هجر البحرين، وهجر نجران، وهجر جازان … \". وعليه فالذي يظهر أن المقصود بها: هَجَر جازان أو هَجَر نجران لقربها من بلاد قبيلة حِمير التي ديارها اليمن، مع رواية البخاري ومثيلتها عند المصنِّف كما سبق، والله ﷾ أعلم.\nتنبيه:\n(البحرين) الوارد في كلامهم ليس المقصود بها البحرين المعروفة الآن جغرافيًّا، ولكنها كانت تطلق على المنطقة الشرقية وقاعدتها هَجَر، وهي الأحساء. أفاده صاحب المعالم الأثيرة.\nانظر: معجم البلدان لياقوت (٥/ ٤٥٢)، شرح صحيح مسلم (٣/ ٦٩)، معجم قبائل العرب القديمة والحديثة (١/ ٣٠٦)، المعالم الأثيرة لمحمد شُرَّاب (ص: ٢٩٣).\n(^٢١) بضم الباء، من مدن الشام وهي مدينة حوران بسوريا، على منتصف المسافة بين عمَّان ودمشق وهي اليوم آثار قرب مدينة درعة داخل الحدود السورية على أكيال من حدود الأردن.\nانظر: معجم البلدان لياقوت (١/ ٥٢٢)، شرح مسلم للنووي (٣/ ٦٩)، معجم المعالم الجغرافية لعاتق البلادي (ص: ٤٣ - ٤٤).\n(^٢٢) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب يزفُّون: النسلان في المشي (الفتح ٦/ ٤٥٥ ح ٣٣٦١) عن إسحاق بن إبراهيم بن نصر عن أبي أسامة القرشي عن أبي حيان به مختصرًا.\nوأخرجه مسلم في كتاب الإيمان -باب أدني أهل الجنة منزلةً فيها (١/ ١٨٤ ح ٣٢٧) عن أبي بكر بن أبي شيبة وابن نمير كلاهما عن محمد بن بشر عن أبي حيان به.","vol":"2","page":210},{"text":"٥٠٦ - حدَّثنا عمار بن رجاء (^١)، وأبو داود الحرانيُّ قالا: حدثنا محمد بن عبيد (^٢)، حدثنا أبو حَيَّان التيميُّ، عن أبي زرعةَ بن عمرو [بن جرير] (^٣) عن أبي هريرةَ قال: كنا مَع رسولِ الله ﷺ في دَعوةٍ، فرُفِع إليهِ الذِّراعُ وكانَ (^٤) يعجِبه، فنهس منها نهسةً (^٥) ثم قال: \"أنا سَيّدُ النَّاس يومَ العامة، تدرون ممَّ ذاك؟ (^٦) يجمعُ الله الأوَّلينَ والآخرين في صعيدٍ وَاحدٍ فَيُبصرهم النَّاظر ويسمعهم الدَّاعي، وتدنو منهم الشَّمسُ فيقولُ بعضُ النَّاس لبعضٍ: مَا ترون إلى ما أنتم فيه؟ (^٧) أما ترون إلى ما قد بلغْتم؟ ألا تَنظرون من يشفَعُ لكم إلى ربّكم؛ فيقول بعضُ النَّاس لبعضٍ: أبوكم آدم.\nفيأتون آدمَ فيقولونَ: يا آدمُ أنتَ أبو البشرِ خلقك الله بيدِهِ، وَنفخ فيك مِن روحِه وأسكنك الجنَّة وأمر الملائكةَ فسجدوا لك، ألا تَرَى إلى ما نحنُ فيهِ؟ ألا تَرىْ إلى ما قد بلغَنا؟ ألا تشفَعُ لنا إلى ربِّك؟ فيقول آدم: إنَّ ربِّي اليومَ قد غضبَ (^٨) غضبًا لم يغْضَبْ\n⦗٢١٦⦘ قبلَه مثلَه، ولن يغضَبَ بعدَه مثله، وإنِّه قد (^٩) نَهاني عن الشَّجرة فعَصَيْتُ، نفسي! نفسي! اذهَبُوا إلى غيري، اذهَبوا إلى نوح.\nفيأتون نوحًا فيقولونَ: يا نوحُ أنتَ أوَّل الرُّسلِ إلى أهل الأرض، وسمَّاك الله عبدًا شكورًا، ألا ترى إلى ما نحن فيه؟ ألا ترى إلى ما قد بلَغَنَا؟ ألا تشفَعُ لنا إلى ربِّك؟ فيقول نوح: إنَّ ربِّي قد غضِبَ اليومَ غضبًا لم يغضَبْ مثلَه قبلَه، ولن يغضبَ مثلَه بعده، نفسي! نفسي! اذهَبوا إلى غيري\".\nقال محمد بن عُبيد: ثمَّ (^١٠) لا أدري إلى مَنْ أرشدَهم مِن الأنبياء (^١١).\n\"حتى يأتي إليَّ فأجيء (^١٢) فأسجد تحت العرش فيقال: يا مُحمد، ارفَعْ رأسك، سَلْ تُعْطَه، اشْفَعْ تُشَفعْ\" (^١٣).\n_________\n(^١) التغلبي، أبو ياسر الأستراباذي.\n(^٢) ابن أبي أمية الطنافسي الأحدب الكوفي.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) في (م): \"فكان\".\n(^٥) في (م): \"فنهش منها نهشة\".\n(^٦) في (م): \"ممن ذاك\".\n(^٧) في (ط) و(ك): \"أما ترون ما أنتم فيه\".\n(^٨) في (ط): \"إن ربي قد غضب اليوم\"، وفي (ك): \"إن ربيَ اليومَ قد غضب اليوم\".\n(^٩) \"قد\" لم يرد في (ط) و(ك).\n(^١٠) أداة العطف \"ثم\" ليست في (ط) وهي في هامش (ك).\n(^١١) هذا شكٌ -أو نسيان- من محمد بن عبيد في شيءٍ رواه عن أبي حيان، وقد ضبطه حماد بن أسامة، عن أبي حيان فيما سبق برقم (٥٠٥)، وكذلك عبد الله بن المبارك فيما سيأتي برقم (٥٠٧) والمحال لفظه على لفظ حماد بن أسامة، وبيانه أن الإرشاد إلى الأنبياء: إبراهيم، فموسى، فعيسى.\n(^١٢) قوله: \"فأجيئ\" سقط من (م).\n(^١٣) أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قول الله ﷿: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾ (الفتح ٦/ ٤٢٨ ح ٣٣٤٠) عن إسحاق بن نصر عن محمد بن عبيد عن أبي حيان به، وعنده بعد قوله في آخر الحديث: \"يا محمد ارفع =\n⦗٢١٧⦘ = رأسك، واشفع تشفَّع، وسل تعطه\" قال: \"قال محمد بن عبيد: لا أحفظ سائره\".","vol":"2","page":215},{"text":"٥٠٧ - حدثنا الصاغاني، وأبو إسماعيل التِّرمذيُّ (^١) قالا: حدثنا نُعيم بن حماد (^٢)، أخبرنا ابن المبارك (^٣)، حدثنا أبو حَيَّان التيميُّ، عن أبي زرعة بن عَمرو بن جَرير، عن أبي هُريرةَ قال: أُتي رسول الله ﷺ[بلحمٍ] (^٤) فرُفع إليه ذراعٌ (^٥) وكان يُعجبه، فنهس منها نهسةً، ثمَّ قال: \"أنا سيِّدُ النَّاس (^٦) \".\nثمَّ ذكر مثل حديث أبي أسامةَ بطولهِ ومَعناه إلا أنه قال ثلاثَ مرات: \"نفسي نفسي، نفسي\".\nقال: وذكر (^٧) أبو حيان الكلمات؛ الذي (^٨) قال إبراهيمُ: \"كذبتُ كذباتٍ\" وَلم يُبَيِّنه في الحديث (^٩).\n⦗٢١٨⦘ وَقال: \"ما بين المصراعين مِن مصاريع الجنَّةِ كما بين مكة وَحِمْيَر، أو كما بين مكة وبُصرى\" (^١٠).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي، نزيل بغداد.\n(^٢) ابن معاوية الخزاعي المروزي، أبو عبد الله، نزيل مصر، متكلمٌ فيه كما سبق في ح (٢٢٤)، وقد تابعه محمد بن مقاتل عند البخاري كما سيأتي في التخريج.\n(^٣) عبد الله بن المبارك بن واضح الحنظلي التميميّ مولاهم، أبو عبد الرحمن المروزي.\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) في (ط) و(ك): \"الذراع\" معرفةً.\n(^٦) في (م) زيادة: \"يوم القيامة\".\n(^٧) في (ك): \"وقال: ذكر\".\n(^٨) كذا في جميع النسخ.\n(^٩) وفي البخاري: \"فذكرهنَّ أبو حيان في الحديث\"، قال الحافظ: \"يشير إلى أن مَن دون =\n⦗٢١٨⦘ = أبي حيان اختصر ذلك\". الفتح (٨/ ٢٤٨).\nوظاهر هذا -والله أعلم- أن من دون أبي حيان اختصر ذكر هذه الجملة: \"كذبت كذبات\" بمعنى أن إبراهيم لم يذكر ذنبًا، ويحتمل أن يكون أبو حيان ذكر قصص هذه الكذبات الثلاث فاختصر ذكرهن من دونه من الرواة.\n(^١٠) أخرجه البخاري في صحيحه -كتاب التفسير -باب: ﴿ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا (٣)﴾ (الفتح ٨/ ٢٤٧ ح ٤٧١٢) عن محمد بن مقاتل عن ابن المبارك عن أبي حيان به.\nولمسلمٍ رحمه طريقٌ آخر للحديث عن أبي زرعة -غير طريق أبي حيان- فقد أخرجه في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٨٦ ح ٣٢٨) من طريق جرير عن عمارة بن القعقاع عن أبي زرعة عن أبي هريرة به، وذكر بعض الحديث ثم قال مسلم: \"وساق الحديث بمعنى حديث أبي حيان عن أبي زرعة، وزاد في قصة إبراهيم فقال، وذكر قوله في الكوكب: هذا ربي، وقوله لآلهتهم: بل فعله كبيرهم هذا، وقوله: إني سقيم\".","vol":"2","page":217},{"text":"٥٠٨ - حدثَنا محمد بن يحيى، حدثنا موسى بن إسماعيل (^١)، حدثنا عبد الواحد (^٢)، حدثنا أبو مالك (^٣)، حدثنا أبو حازم سلمانُ الأشجعيُّ\n⦗٢١٩⦘ قال: سمعتُ أبا هُريرةَ يقول: \"أكرم الناس على الله يومَ القيامة خَمْسةٌ، يَقولُ النَّاس يومَ القيامة لآدَم: استفتحْ لنا بابَ الجنَّةِ، فَيَقُول آدم: وَهَل أخْرَجَكم مِن الجنَّةِ إلا خَطيئتي؟ لستُ بصاحبَ ذاك، ائْتوا إبراهيمَ خليلَ ربِّهِ (^٤)، فيأتون إبراهيمَ\".\nوذكر الحديث (^٥).\n_________\n(^١) المِنقري مولاهم، أبو سلمة التبوذكي.\n(^٢) ابن زياد العبدي مولاهم البصري، ثقة، وفي حديثه عن الأعمش مقال، انظر: ح (٢٨٤).\n(^٣) سعد بن طارق الأشجعي.\n(^٤) في (م): \"خليل الله\".\n(^٥) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٨٦ ح ٣٢٩) من طريق محمد بن فضيل عن أبي مالكٍ الأشجعي به.\nوفي الأصل و(م) زيادة النص التالي -في هذا الموضع مع الضرب عليه بعلامة (لا- إلى) -: \"ورواه محمد بن فضيل قال: أخبرنا أبو مالكٍ الأشجعي، عن أبي حازم، عن أبي هريرة، وأبو مالكٍ عن ربعي، عن حذيفة قالا: قال رسول الله ﷺ: يجمع الله الناس يوم القيامة، قال: فيقوم المؤمنون حين يُزلف لهم الجنة، فيأتون آدم فيتولون: يا أبانا استفتح لنا الجنة، فيقولون [كذا]: وهل أخرجكم من الجنة إلا خطيئة أبيكم آدم، وذكر الحديث بطوله\"، وسيأتي هذا الحديث في موضعه برقم (٥١٠).","vol":"2","page":218},{"text":"٥٠٩ - ز- حدثنا علي بن إسماعيل عَلُّويَه (^١)، حدثنا سُريج بن يونس (^٢)، حدثنا مروان بن معاوية (^٣)، حدثنا أبو مالك الأشجعي، عن رِبْعِي بن حِرَاش (^٤) عن حُذيفة قال: قال رسول الله ﷺ: \"يقول إبراهيم:\n⦗٢٢٠⦘ يا ربَّاه! يوم القيامة فيقول له الرّبُّ ﵎ (^٥): يا لَبَّيْكاه! فيقول: أحرقْتَ بَنِيَّ، فيقول: أَخْرِجُوا مِن النَّارِ مَن كان في قلبِهِ مثقال بُرَّةٍ مِن إيمان، مثقال شعيرةٍ مِن إيمان\" (^٦).\n_________\n(^١) هو: علي بن إسماعيل بن الحكم البغدادي، أبو الحسن البزَّاز.\n(^٢) ابن إبراهيم البغدادي، أبو الحارث.\n(^٣) ابن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي.\n(^٤) ابن جحش الغطفاني العبسي، أبو مريم الكوفي. =\n(^٥) قوله: \"﵎\" ليست في (ط) و(ك).\n(^٦) هذا الحديث لم يخرجه مسلم، فهو من زوائد المصنّف عليه، وإسناده صحيح، وقد أخرجه ابن حبان في صحيحه (٩/ ٢٣٦) عن محمد بن الحسين بن مكرم عن سُريج بن يونس عن مروان الفزاري به.\nفائدة الاستخراج:\nزيادة حديث في الباب لا يوجد في الأصل المخرَّج عليه من هذا الطريق.","vol":"2","page":219},{"text":"٥١٠ - حدثَنا إسحاق بن الحسن الحربي (^١)، حدثنا محمد بن سعيد\n⦗٢٢١⦘ الأصبهاني (^٢)، حدثنا محمد بن فُضيل (^٣)، عن أبي مالك الأشجعي، عَن أبي حازم، عن أبي هُريرةَ، وَعن رِبْعي بن حِرَاشٍ، عن حُذيفة قالا: قال رسول الله ﷺ: \"أضلَّ الله (^٤) عن الجمعة مَن كانَ قبلَنا: فكان لليهودِ يومُ السَّبت، وكان للنَّصارى يومُ الأحد، فجاء الله بنا فَهَدَانا ليوم الجمعةِ، فجَعَل الجمعةَ والسَّبتَ والأحد، وكذلك هم تَبَعٌ لنا يومَ القيامة، نحن الآخرون مِن أَهلِ الدُّنيا والأوَّلون (^٥) يوم القيامة، المَقْضِي لهم قبلَ الخلائق\".\nقال أبو عوانة: هذا حديثٌ طويل في القيامة (^٦).\n_________\n(^١) في (ط) و(ك): \"حدثني\" بدل \"حدثنا\".\nوالحربي: بفتح الحاء وسكون الراء المهملتين، وفي آخرها الباء الموحدة، نسبة إلى محلة معروفة بغربي بغداد، ونسبة إلى رجل، وذكر السمعاني إسحاق الحربي في المنسوب إلى المحلة، ولم يظهر لي هل هو: إسحاق هذا أم غيره.\nوشيخ المصنِّف هنا هو: إسحاق بن الحسن بن ميمون بن سعد الحربي، أبو يعقوب البغدادي، توفي سنة (٢٨٤ هـ).\nوثقه عبد الله بن أحمد بن حنبل، والدارقطني وغيرهما، وسئل عنه إبراهيم الحربي فقال: \"هو ينبغي أن يُسأل عنا\".\nوقال ابن المنادي: \"كتب الناس عنه، ثم كرهوه لإلحاقات بين السطور في المراسيل، ظاهر الصنعة لطراوتها\". ومن أجل هذا أورده الذهبي في الميزان، وصدَّر الترجمة بقوله: \"ثقة حجة\" وهو كذلك إن شاء الله تعالى.\nانظر: تاريخ بغداد للخطيب (٦/ ٣٨٢)، طبقات الحنابلة لابن أبي يعلى (١/ ١١٢)، =\n⦗٢٢١⦘ = الأنساب للسمعاني (٤/ ٩٩)، ميزان الاعتدال للذهبي (١/ ١٩٠).\n(^٢) في (ط) و(ك): \"محمد بن سعيد بن الأصبهاني\"، وهو: محمد بن سعيد بن سليمان بن عبد الله الكوفي، أبو جعفر بن الأصبهاني.\n(^٣) ابن غزوان الضبي الكوفي.\n(^٤) ما بين النجمين سقط من (م).\n(^٥) في (ط) و(ك): \"الأولون\" بدون واو العطف.\n(^٦) عزاه المزي في \"التحفة\" (٣/ ٢٦) -باللفظ الذي أورده المصنِّف- إلى مسلم في كتاب الإيمان وقال: \"وفي الإيمان عن محمد بن طريف عن محمد بن فضيل بالإسنادين جميعًا، وفيه حديث الشفاعة\".\nوهو في صحيح مسلم -كتاب الإيمان- باب أدنى أهل الجنة منزلة فيها (١/ ١٨٦ ح ٣٢٩) وأوله: \"يجمع الله ﵎ الناس … \" وليس فيه شيءٌ من الألفاظ التي أوردها المصنف! ويظهر أنه حديث طويل أورد مسلمٌ منه جانبًا، والمصنِّف جانبًا آخر =\n⦗٢٢٢⦘ = منه، ويدل عليه قول المصنِّف بعده: \"هذا حديث طويل في القيامة\".\nوقد أخرجه مسلم بلفظ المصنِّف في كتاب الجمعة -باب هداية هذه الأمة ليوم الجمعة (٥٨٦ ح ٢٢) عن أبي كريب محمد بن العلاء وواصل بن عبد الأعلى كلاهما عن محمد بن فضيلٍ عن أبي مالك الأشجعي به.\nتنبيه:\nفي نسخة (ط) في هذا الموضع تخريجٌ إلى الهامش وفيه تعليقٌ قدر سطر غير واضح في المصورة، أوله: \"ورواه أحمد … \" كتب عندها: ص، ولعله من النسخة التي يرمز لها بـ \"ص\".","vol":"2","page":220},{"text":"٥١١ - ز- حدثنا عيسى بن أحمد العسقلاني البلخي -في آخرين (^١) قالوا: - حدثنا النَّضر بن شُميل بن خَرَشَة المازني أبو الحسن، حدثنا أبو نَعامة (^٢)، حدثنا أبو هُنَيدة البراء بن نَوفَل (^٣)، عن وَالان العَدَوي (^٤)، عن\n⦗٢٢٣⦘ حُذيفةَ بن اليمان، عَن أبي بَكرٍ الصِّدِّيق ﵄ (^٥) قالَ: أصْبَحَ رسولُ الله ﷺ ذاتَ يوْمٍ فَصَلَّى الغَدَاةَ ثمّ جلس حتَّى إذا كان مِن الضُّحى ضحِك رسولُ الله ﷺ، ثمَّ جلس مكانه حتَّى صَلَّى الأولى (^٦) وَالعصرَ وَالمغرِبَ كلُّ ذلك لا يتكلَّم حتى صَلَّى العشاء الآخرةَ، ثمَّ قام إلى أهله.\nفقال النَّاس لأبي بكرٍ: سَلْ رسولَ الله ﷺ ما شأنه صنَع اليوم شيئًا لم يصنعه قَطُّ؟ فسأله، فقال: \"نَعَم، عُرِض عليَّ ما هو كائنٌ مِن أمرِ الدُّنيا وأمرِ الآخرة فجُمِعَ الأوَّلون والآخرونَ في صَعيدٍ وَاحدٍ ففُظِعَ (^٧) النَّاس لذلك، حتى انطلقوا إلى آدم وَالعَرَقُ يَكادُ (^٨) يُلْجِمهم فقالوا: يا آدمُ، أنت أبو البشرِ وأنت اصطفاك الله، اشفَعْ لنا إلى ربِّك،\n⦗٢٢٤⦘ قال: قد لقِيتُ مثلَ الذي لقيتُم، انطلِقوا إلى أبيكم بعدَ أبيكم: إلى نوح ﴿إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ (٣٣)﴾ (^٩).\nقال: فينطلقون إلى نوحٍ فيقولون: اشفعْ لنا إلى ربِّك فأنتَ (^١٠) اصطفاك الله واستجاب لك في دعَائك ولم يَدَعْ على الأرضِ مِن الكافرين دَيَّارًا، فَيقولُ: ليس ذاكم عندي، انطلِقوا (^١١) إلى إبراهيم فإنَّ الله اتَّخذه خليلًا.\nقال: فيأتون إبراهيمَ فيقول: ليس ذاكم عندي، ولكن انطلِقوا إلى موسى فإنَّ الله كلَّمه تكليمًا، فيقول مُوسى: ليس ذاكم عندي، ولكن انطلِقوا إلى عيسى فإنَّه يُبْرِئ الأكمهَ والأبرصَ ويُحيي الموتى، قال (^١٢): فيقول عيسى: ليس ذاكم عندي، ولكن انطلِقوا إلى سيِّد ولدِ آدمَ فإنَّه أوَّل مَن تَنْشَقُّ عنه الأرضُ يومَ القيامة (^١٣)، انطلقوا إلى مُحمد ﷺ (وعليهم) أجمعين (^١٤) فليشفَعْ لكم إلى ربِّكم\n⦗٢٢٥⦘ ﵎ (^١٥).\nقال: فيَنْطَلِقُ فيأتي جبريل رَبَّه (^١٦) فيقول الله له: ائْذن له وبَشِّره بالجنَّةِ، قال: فيَنْطلِقُ بهِ جَبْريلُ فَيَخِر سَاجدًا قَدْرَ جُمْعَةٍ، ثُمَّ يقولُ الله ﵎ (^١٧): يا محمدُ! ارفعْ رأسك وَقُل يُسمَع، واشفَعْ تُشَفَّعْ، قال: فيرفع رأسَه فإذا نظر إلى رَبِّه خَرُّ ساجدًا قَدْرَ جُمْعَةٍ أخرى، فيقول الله: يا محمد ارفَعْ رَأسكَ، وقُلْ يُسمَعْ، واشفَعْ تُشَفَّع، قال: فيذهب لِيقَعَ ساجدًا، قال: فيأخذُ جبريل بضَبْعَيْهِ (^١٨)، فَيَفْتَحُ الله عليه مِن الدُّعاءِ شيئًا لم يفتحه على بشرٍ قطُّ، قال: فيقول: أيْ ربِّ جَعَلْتَني سيِّدَ ولدِ آدمَ ولا فخرَ، وأوَّلَ مَن تَنْشَقُّ عنه (^١٩) الأرضُ يومَ القيامة ولا فخر، حتى إنِّه لَيرِدُ عليَّ الحوض لأكثَرُ\n⦗٢٢٦⦘ مما بينَ صنعاء وأَيْلَة، ثمَّ يقال: ادعوا الصِّدِّيقين، فيَشْفَعُونَ، ثمّ يقال: ادعُوا الأنبياءَ، قال: فيجيء النَّبيُّ مَعَهُ العِصَابَةُ والنَّبيُّ مَعَهُ الخمسة والسِّتَّة، والنَّبيُّ ليس مَعَهُ أَحدٌ.\nثمَّ يقال: ادعُوا الشُّهداءَ، قال: فيَشْفَعُونَ لمن أرادوا، فإذَا فَعَلَتِ الشُّهداءُ ذلك قال: يقول الله: أنا أرحمُ الرُّاحمين؛ أَدخِلُوا جَنَّتي مَن كانَ لا يُشرِك بي (^٢٠) شيئًا، قال: فيَدخلون الجنَّة.\nقال: ثمَّ يقول الله ﵎ (^٢١): انظروا في النَّار هل مِن أحدٍ عمِلَ خيرًا قط؟ قال: فيجدون في النَّارِ رجلًا، فيُقال له: هل عمِلْتَ خيرًا قطُّ؟ فيقول: لا، غيرَ أنّي كنتُ أسامِح النُّاسَ في البيعِ، فيقول: اسمحوا لعبدي كإسماحِهِ إلى عَبيدي، ثمّ يُخرِجونَ مِن النَّارِ رجلًا آخر، فيقول: هل عمِلتَ خيرًا قطُّ؟ فيقول: لا، غيرَ أنِّي قد (^٢٢) أمَرْتُ ولدي (^٢٣) إذَا متُّ فأحرِقوني بالنَّار ثمّ اطحنُوني حتى إذا كنتُ مثلَ الكُحلِ فاذهَبوا بي (^٢٤) إلى البحرِ فَذُرُّوني في الرِّيح، قالَ: فقال الله ﵎ (^٢٥): لم فعلتَ ذلك؟ قال: مِن مخافتِك، قال: فيقول: انظر إلى\n⦗٢٢٧⦘ مُلْك أعظم مَلِكٍ؛ فإنَّ لكَ مثلَه وعشرةَ أمثالِها (^٢٦)، قال: فيقول: لم تسْخَرُ بي وأنتَ المَلِكُ؟ فذاك (^٢٧) الذي ضحِكتُ منه مِن الضُّحى (^٢٨) \" (^٢٩).\n_________\n(^١) في (ط) و(ك): \"ومحمد بن رجاء بن السندي، وسعيد بن مسعود المروزي\" بدل قوله \"في آخرين\".\n(^٢) عمرو بن عيسى بن سويد بن هُبيرة العدوي البصري، ثقة إلا أنه اختلط قبل موته ولم يتبيَّن الرواة عنه قبل الاختلاط أو بعده كما سبق في ح (٤٣).\n(^٣) الفهري، قال ابن سعد عنه: \"كان معروفًا، قليل الحديث\"، ووثقه ابن معين، وذكره ابن حبان في الثقات.\nانظر: الطبقات لابن سعد (٧/ ٢٢٦)، الجرح والتعديل لابن أبي حاتم (٣٩٩)، الثقات (٦/ ١١٠)، المقتنى في سرد الكنى للذهبي (١٢٩).\n(^٤) والان بن بيهس -وقيل: ابن قرفة- العدوي.\nوثقه ابن معين، وذكره ابن حبان في الثقات، وقال الدارقطني: \"ليس بمشهور، والحديث غير ثابت\" يعني حديثه هذا كما سيأتي. =\n⦗٢٢٣⦘ = قال الحافظ ابن حجر: \"أخرج ابن حبان حديثه أي: حديث والان في صحيحه، وكذا أخرجه أبو عوانة في زياداته على مسلم\".\nانظر: الجرح والتعديل لابن أبي حاتم (٩/ ٤٣)، الثقات لابن حبان (٥/ ٤٩٧)، العلل للدارقطني (١/ ١٩١)، تعجيل المنفعة لابن حجر (ص: ٢٨٧).\n(^٥) عبارة الترضي لم ترد في (ط) و(ك).\n(^٦) أي: الظهر.\n(^٧) أي: اشتدَّ عليهم الأمر وهابوه، وفَظُع الأمر: اشتدت شناعته، وجاوز المقدار في ذلك.\nانظر: النهاية لابن الأثير (٣/ ٤٥٩)، القاموس المحيط (ص: ٩٦٥).\n(^٨) في (ط) و(ك): \"كاد\".\n(^٩) سورة آل عمران- الآية (٣٣).\n(^١٠) في (ط) و(ك): \"وأنت\".\n(^١١) في (ط) و(ك): \"ولكن انطلقوا\".\n(^١٢) كلمة \"قال\" ليست في (ط) و(ك).\n(^١٣) من المعلوم أن هذا الكلام يجري يوم القيامة، فالمقصود من ذكر هذه الجملة التنويه بكونها منقبة للنبي ﷺ، وسيأتي ذكرها -بهذا المعنى- في آخر الحديث.\n(^١٤) قوله: \"وعليهم أجمعين\" ليست في (ط) و(ك)، وفي (م): \"صلى الله عليه أجمعين\"!؟\n(^١٥) قوله: \"﵎\" ليست في (ط) و(ك).\n(^١٦) هذه عبارة الأصل، وقد اضطربت العبارة في بقية النسخ، ففي (م): \"فأنطلق فآتي جبريل، فيأتي إلى محمد ﷺ وعليهم أجمعين فليشفع لكم إلى ربكم، قال فينطلق فيأتي جبريل ربه\".\nوفي (ط) و(ك): \"فينطلق فأتى جبريل، فيأتي جبريل\".\n(^١٧) عبارة الثناء ليست في (ط) و(ك).\n(^١٨) الضَّبْع: هو العضد، وقيل وسط العضد بلحمه، قيل: ويطلق على الإبط للمجاورة.\nانظر: غريب الحديث لأبي عبيد (٤/ ١٩٢)، النهاية لابن الأثير (٣/ ٧٣)، القاموس المحيط للفيروزآبادي (ص: ٩٥٦).\n(^١٩) تكرر الجار والمجرور \"عنه\" في (ط).\n(^٢٠) في (ط) و(ك): \"بالله\".\n(^٢١) قوله: \"الله ﵎\" ليست في (ط) و(ك).\n(^٢٢) \"قد\" ليست في (ط) و(ك).\n(^٢٣) أى: ذريتي.\n(^٢٤) الجار والمجرور \"بي\" ليست في (ط) و(ك).\n(^٢٥) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٢٦) في (ط) و(ك): \"أمثاله\".\n(^٢٧) في (ط) و(ك): \"فذلك\".\n(^٢٨) جاء في أوَّل الرواية أنه ﷺ استمر جلوسه إلى العشاء، ولعل استمرار جلوسه ﷺ كان لاستغراقه في التفكُّر فيما عرض عليه.\n(^٢٩) على هامش (ط) في هذا الموضع سماعٌ لم أتمكن من قراءته كاملًا لأن بعضه مبتور.\nوهذا الحديث لم يخرجه مسلم، فهو من زوائد المصنَّف عليه.\nوقد أخرجه البخاري في التاريخ الكبير (٨/ ١٨٥) من طريق روح بن عبادة عن أبي نعامة به.\nوأخرجه الإمام أحمد في المسند (١/ ٤)، وابن أبي عاصم في السنة (ص: ٣٣٥)، والبزار في مسنده -كما في البحر الزخار (١/ ١٤٩) -، وأبو بكر المروزي في مسند أبي بكر الصديق (ص: ٤٨ - ٤٩) وأبو يعلى في مسنده (١/ ٥٧ - ٥٨)، وابن خزيمة في التوحيد (٧٣٥)، وابن حبان في صحيحه (٨/ ١٣٤) كلهم من طرقٍ عن النضر بن شميل عن أبي نعامة العدوي به.\nوأخرجه ابن الجوزي في العلل المتناهية (٤٣٨) من طريق الإمام أحمد به.\nواختلف في درجة الحديث، فقال البزار عقب إخراجه للحديث: \"وهذا الحديث فيه رجلان لا نعلمهما رويا إلا هذا الحديث: أبو هنيدة البراء بن نوفل، فإنا لا نعلم روى حديثًا غير هذا، وكذلك والان لا نعلم روى إلا هذا الحديث، على أن الحديث مع ما فيه من الإسناد الذي ذكرنا فقد رواه جماعة من جلة أهل العلم بالنقل واحتملوه\".=\n⦗٢٢٨⦘ = وإخراج ابن خزيمة وابن حبان له تصحيح منهما للحديث، فقد اشترط ابن خزيمة صحة الإسناد في كتابه \"التوحيد\" كما ذكر ذلك في المقدمة (١/ ١١) غير أنه استثنى ذلك في هذا الحديث فقال بعد ذكر ترجمة الباب: \"إن صح الحديث\"، ثم قال عقب الحديث: \"وإنما استثنيت صحة الخبر في الباب لأني -في الوقت الذي ترجمت الباب- لم أكن أحفظ في ذلك الوقت عن والان خبرًا غير هذا الخبر، فقد روى عنه مالك بن عمير الحنفي غير أنه قال: العجلي، لا العدوي\" ثم ذكر بإسناده عن مالك بن عمير عن والان أثرًا عن عبد الله في ذبيحة الغلام.\nوأما ابن حبان فقد أخرج الحديث في صحيحه واستغربه فقال: \"حدثنا عبد الله بن محمد الأزدي بخبر غريب\" ثم ساق إسناده ومتنه وقال عقبه: \"قال إسحاق أي: ابن راهويه: هذا من أشرف الحديث، وقد روى هذا الحديث عدة عن النبي ﷺ نحو هذا، منهم: حذيفة، وابن مسعود، وأبو هريرة وغيرهم\". فكأنه يذهب إلى ثبوته مع استغرابه له، والله أعلم.\nوأما الدارقطني فأعله بكونه جاء من طريق آخر عن حذيفة عن النبي ﷺ لم يُذكر فيه أبو بكر الصديق، ثم قال: \"ووالان غير مشهور إلا في هذا الحديث، والحديث غير ثابت\". العلل للدارقطني (١/ ١٩١).\nوتبعه ابن الجوزي في هذا الإعلال وقال: \"ووالان مجهولٌ لا يعرف، قال أبو حاتم الرازي: والان مجهولٌ\" ثم نقل كلام الدارقطني.\nوالظاهر أن ابن الجوزي ﵀ وهم في النقل عن أبي حاتم، فإن ابنه ترجم لوالان العدوي ونقل فيه توثيق ابن معينٍ له، ولم يذكر قول أبيه هذا فيه، والذي جهَّله أبو حاتم إنما هو: والان المرادي أبو عروة وهو غير العدوي، فلعله اشتبه ذلك على ابن الجوزي.\nوقال الهيثمي: \"رواه أحمد، وأبو يعلى بنحوه، والبزار ورجالهم ثقات\".=\n⦗٢٢٩⦘ = وحسن إسناده الشيخ الألباني في تعليقه على كتاب السنة لابن أبي عاصم.\nوظهر لي -والله أعلم- أن الأولى التوقف في الحكم عليه لأننا كان رجَّحنا ثقة رواته إلا أن الأسانيد مدارها على أبي نعامة العدوي، وهو ممن اختلط قبل موته، ولم يتبيَّن من روى عنه قبل الاختلاط وبعده -كما سبق في ترجمته- والله أعلم بالصواب.\nانظر: انظر: السنة لابن أبي عاصم (ص: ٣٣٥)، الجرح والتعديل (٩/ ٤٣ - ٤٤)، مجمع الزوائد للهيثمي (١٠/ ٣٧٤ - ٣٧٥).\nفائدة الاستخراج:\nزيادة حديث في الباب لا يوجد في الأصل المخرَّج عليه من هذا الطريق.","vol":"2","page":222},{"text":"<span data-type='title' id=toc-135>بَابُ (^١) الدلَّيلِ علَى أن أولَ مَنْ يَستشفِعُ إِلَى الأنْبِيَاءِ وإلَى محمدٍ [صلَوَاتُ الله علَيهمْ أجْمعِيْنَ] (^٢) هُمْ المُؤْمِنُونَ لِيُرِيحهمْ الله مِنْ مَقَامِهمْ، وأن الشفاعةَ لِأَهْلِ النَّارِ بَعْهَ فَرَاغ الرب مِن القضاء</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":230},{"text":"٥١٢ - حدثنا الصغانيُّ، حدثنا رَوح بن عُبادة، ح\nوَحَدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا هشام الدَّسْتَوَائيُّ (^٢)، عن قتادة (^٣)، عَن أنس بن مالكٍ أنَّ نَبيَّ الله ﷺ قال: \"يُجْمَعُ المؤمنونَ يومَ القيامةِ فَيهُمُّونَ (^٤) لذلك فيقولون: لو استَشْفَعْنَا\n⦗٢٣١⦘ على (^٥) ربِّنا حتى يُرِيْحَنَا مِن مكانِنا هذا، فيأتونَ آدمَ فيَقُولون: يا آدمُ أنتَ أبو النَّاسِ خلقك الله بيدِهِ وَأَسْجَدَ لك ملائكتَه، وعلَّمكَ أسماءَ كُلِّ شيءٍ، اشْفَعْ لنا إلى ربِّنا حتى يُرِيْحَنا مِن مكانِنا هذا، فيقولُ: لستُ هناكم (^٦)، -ويذكر خَطِيئَتَهُ [التي] (^٧) أصاب- ولكن ائْتوا نوحًا أوَّلَ رَسُولٍ بعثَه الله ﵎ (^٨).\nفيأتون نوحًا فيقول: لستُ هناكم -وَيذكر خَطِيْئَتَهُ التي أصابَ- ولكن ائْتوا إبراهيمَ خليلَ الرَّحمن، فيأتون إبراهيمَ فيقول: لستُ هناكم -ويذكرُ لهم خَطَايا أصابَهَا- ولكن ائْتوا موسى: عبدًا آتاه الله التَّوراةَ وكَلَّمهُ تَكليمًا، فيأتون موسى فيقول: لستُ هناكم -ويذكر خَطِيْئَتَهُ التي أصَابَ- ولكن ائْتوا عيسى: عبد الله ورسولَهُ وكلمةَ الله وروحَهُ، فيأتون عيسى فيقولُ: لستُ هناكم، ولكن ائْتوا محمدًا ﷺ: عبدًا غَفَرَ الله له ما تقدَّمَ مِن ذنبِهِ وما تأخَّرَ.\n⦗٢٣٢⦘ فَيَأْتُوني فأنطَلِقُ فأستأذِنُ على ربِّي فيُؤذَنُ لي، فإذا رأيتُ ربِّي وقعْتُ له ساجدًا، فَيَدَعُني ما شاءَ الله أن يَدَعَني، ثمَّ يقال لِي: ارفَعْ محمد (^٩)، قُلْ يُسْمَعْ وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ، وَأحْمِدُ (^١٠) ربِّي بتحميدٍ يُعَلِّمُنِيْهِ ثمَّ أَشْفَعُ، فَيَحُدُّ لي حَدًّا فأُدْخِلُهم الجنَّة، ثمَّ أَرجعُ فإذَا رأيتُ رَبِّي وَقَعْتُ له ساجِدًا فَيَدَعُني مَا شاء الله أن يَدَعَني، ثمَّ يُقال لِي: ارفعْ؛ مُحمدُ، قُلْ يُسْمَعْ، وسَلْ تُعْطَه (^١١)، واشْفَعْ تُشَفَّعْ، فأحْمِدُ ربِّي بتحميدٍ يُعَلِّمُنِيْهِ، ثمَّ أَشْفَعُ، فَيَحُدُّ لي حَدًّا فأُدْخِلُهم الجنَّةَ، ثمَّ أرجعُ فإذا رأيتُ ربِّي وقعْتُ ساجِدًا (^١٢) فَيَدَعُني ما شاء الله أن يدعَني، ثمَّ يقال لي: ارفع؛ محمدُ، قل يُسْمَعْ، وسَلْ تُعْطَه، واشفَعْ تُشَفَّعْ، فَأحْمِدُ ربِّي بتَحْميدٍ يُعَلِّمُنِيْهِ، ثمَّ أَشْفَعُ فَيَحُدُّ لي حَدًّا فأُدْخِلُهم الجنَّة، ثمَّ أرجعُ فأقول: يا ربِّ مَا بَقِيَ في النَّارِ إلا مَن حَبَسَهُ القُرآنُ -أي وجب عليه الخلودُ (^١٣) -\" (^١٤).\n⦗٢٣٣⦘ وَهَذا (^١٥) لفظُ رَوحٍ، وَحَديثُهما قَريبٌ بعضُهُ من بعض.\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٦٨).\n(^٢) هشام بن أبي عبد الله سنبر الدَّستَوائي، أبو بكر البصري.\n(^٣) ابن دعامة بن قتادة السدوسي البصري، ثقة غير أن الحافظ جعله في المرتبة الثالثة من المدلسين، والحديث في الصحيحين كما سيأتي، انظر: ح (١٧).\n(^٤) هكذا هو في مسند أبي داود الطيالسي أيضًا: \"فيهمُّون\"، ويحتمل ضبطها أن يكون بفتح الياء وضم الهاء، أو بضم الياء وفتح الهاء؛ فعلى الأول يكون من همَّ بالأمر يَهُم: إذا عزم عليه، وعلى الثاني يكون من همَّه الأمر وأهمَّه إذا أقلقه وأحزنه.\nولفظ مسلم من طريق الدستوائي: \"فيُلهَمُون\"، وفي رواية سعيد بن أبي عروبة وغيره جاء بالشك فقال: \"فَيَهْتَمُّون\" أو قال: \"يُلهمون\"، قال النووي: \"معنى اللفظتين متقارب، فمعنى الأولى أنهم يعتنون بسؤال الشفاعة وزوال الكرب الذي هم فيه، ومعنى الثانية أن الله تعالى يلهمهم سؤال ذلك\". =\n⦗٢٣١⦘ = انظر: النهاية لابن الأثير (٥/ ٢٧٤)، شرح مسلم للنووى (٣/ ٥٣)، المصباح المنير للفيومي (ص: ٦٤١)، القاموس المحيط للفيروزآبادي (ص: ١٥١٢).\n(^٥) في (ط) و(ك): \"إلي\".\n(^٦) قال النووي: \"معناه: لست أهلًا لذلك\". شرح صحيح مسلم (٣/ ٥٥).\nوفي (ط) و(ك): \"هناك\" بدل \"هناكم\".\n(^٧) في الأصل و(م): \"الذي\"، وعليها في الأصل ضبة، وما أثبت من (ط) و(ك).\n(^٨) في (ط) و(ك): \"أول الرسل بعثه الله\".\n(^٩) في (م): \"ارفع رأسك\".\n(^١٠) في (ط) و(ك): \"فأحمد\".\n(^١١) في (ط) و(ك): \"تعطا\".\n(^١٢) في (ط): \"له ساجدًا\".\n(^١٣) ولفظ البخاري: \"إلا من حبسه ووجب عليه الخلود\"، وفي رواية لمسلم (ح ٣٢٢) في آخر الحديث: \"قال ابن عبيد في روايته: قال قتادة: أي وجب عليه الخلود\" كأنه مدرجٌ من قول قتادة، وقد جاء مرفوعًا في رواية البخاري كما سبق.\n(^١٤) أخرجه البخاري في صحيحه -كتاب التوحيد- باب قول الله تعالى: ﴿لِمَا خَلَقْتُ =\n⦗٢٣٣⦘ = بِيَدَيَّ﴾ (الفتح ١٣/ ٤٠٣ ح ٧٤١٠) عن معاذ بن فضالة عن هشام الدَّستوائي عن قتادة به.\nوأخرجه مسلم في كتاب الإيمان -باب أدني أهل الجنة منزلة فيها (١/ ١٨١ ح ٣٢٤) عن محمد بن المثنى عن معاذ بن هشام الدستوائي عن أبيه عن قتادة به، وأخرجه أيضًا (ح ٣٢٥) عن محمد بن المثنى وأبي غسان المسمعي كلاهما عن معاذ بن هشام عن أبيه ببعض الحديث.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وميَّز المصنِّف لفظ هذه الرواية.\n(^١٥) في (ط) و(ك): \"هذا\" بدون واو العطف.","vol":"2","page":230},{"text":"٥١٣ - حدثَنا أبو أمية، ويوسف القاضي (^١) قالا: حدثنا مسلم (^٢)، حَدثنا هشامٌ بإسنادِه [وذكر] نحوَهُ (^٣).\n_________\n(^١) يوسف بن يعقوب بن إبراهيم بن حماد بن زيد الأزدي مولاهم البغدادي.\n(^٢) ابن إبراهيم الأزدي الفراهيدي، أبو عمرو البصري.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\nوالحديث أخرجه البخاري في صحيحه -كتاب التفسير- باب قول الله تعالى: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ (الفتح ٨/ ١٠ ح ٤٤٧٦) عن مسلم بن إبراهيم عن هشام عن قتادة به، وآخر الحديث عنده: \"إلا من حبسه القرآن ووجب عليه الخلود\" قال أبو عبد الله: إلا من حبسه القرآن، يعني قول الله تعالى: ﴿خَالِدِينَ فِيهَا﴾.","vol":"2","page":233},{"text":"٥١٤ - حَدثَنا أبو أمية، حدثنا أبو بكر بن أبي شيبة (^١)، حدثنا\n⦗٢٣٤⦘ محمد بن بِشرٍ (^٢)، عن سعيد بن أبي عَروبةَ (^٣)، عن قتادة، عن أنس بن مالكٍ أنَّ نَبيَّ الله ﷺ قال: \"يَجتَمعُ المؤمنونَ يومَ القيامةِ فيقولونَ: لو اسْتَشْفَعْنَا على رَبّنا -ويُلْهَمونَ ذلكَ- فَأراحَنَا مِن مَكانِنَا هذا، فيأتون آدمَ … \".\nوذكر الحديثَ بطوله [بمثله] (^٤).\n_________\n(^١) اسمه عبد الله بن محمد بن أبي شيبة العبسي مولاهم الكوفي، والحديث في مصنَّفه =\n⦗٢٣٤⦘ = (١١/ ٤٥٠).\n(^٢) ابن الفُرافصة بن المختار العبدي، أبو عبد الله الكوفي.\n(^٣) مهران اليشكري مولاهم، أبو النضر البصري، ثقة لكنه اختلط قبل موته بعشر سنين -انظر: ح (١٧) -، ونقل الحافظ ابن رجب عن الإمام أحمد أنه قال: \"سماع محمد بن بشر من ابن أبي عروبة جيد\".\nوقد تابعه أيضًا عدة ممن رووا عن سعيد قبل الاختلاط كما سيأتي في تخريج الحديث، وفي الإسناد الآتي عند المصنّف، والحديث في الصحيحين.\nانظر: شرح علل الترمذي لابن رجب الجنبلي (٧٤٣).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\nوالحديث أخرجه البخاري في صحيحه -كتاب التفسير- باب قول الله: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ (الفتح ٨/ ١٠ ح ٤٤٧٦) من طريق يزيد بن زُريع.\nوأخرجه مسلم في كتاب الإيمان -باب أدني أهل الجنة منزلة فيها (١/ ١٨١ ح ٣٢٣) من طريق محمد بن أبي عدي كلاهما عن سعيد بن أبي عروبة عن قتادة به.\nفائدة الاستخراج:\nفي إسناد المصنِّف بيان: سعيد بن أبي عروة، وجاء عند مسلم مهملًا.","vol":"2","page":233},{"text":"٥١٥ - (حدثنا يوسف القاضي (^١)، حدثنا محمد بن أبي بكر\n⦗٢٣٥⦘ المقدَّميُّ (^٢) حدثنا يحيى القطان، حدثنا سعيدُ بن أبي عَروبةَ بإسنادِهِ بطولِهِ) (^٣).\n_________\n(^١) يوسف بن يعقوب بن إبراهيم بن حماد بن زيد الأزدي مولاهم البغدادي.\n(^٢) هو: محمد بن أبي بكر بن علي بن عطاء بن مقدَّم المقدَّمي، أبو عبد الله الثقفي مولاهم البصري.\n(^٣) أخرجه الإمام أحمد في المسند (٣/ ١١٦) عن يحيى القطان عن ابن أبي عروبة عن قتادة به.","vol":"2","page":234},{"text":"٥١٦ - حدثنا يوسف القاضي، حدثنا محمد بن أبي بكر [المقدَّمي] (^١)، حدثنا المعتمر (^٢)، عن أبيهِ، عن قتادة، عن أنس بن مالكٍ (^٣) وذكرَ الحديثَ (^٤).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) ابن سليمان بن طرخان التيمي، أبو محمد البصري.\n(^٣) قوله: \"ابن مالك\" لم ترد في (ط) و(ك).\n(^٤) لم يخرجه مسلم من هذا الطريق، وإنما له طريقٌ أخرى فقد أخرجه في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ٨٠١ ح ٢٢٢) عن أبي كامل الجحدري ومحمد بن عبيد الغُبَري كلاهما عن أبي عوانة الوضاح اليشكري عن قتادة به.\nوأما من الطريق التي ساقها المصنِّف فأخرجه ابن خزيمة في \"التوحيد\" (٦٠٥) عن أحمد بن المقدام العجلي عن المعتمر بن سليمان عن أبيه عن قتادة به.","vol":"2","page":235},{"text":"٥١٧ - حدثنا حمدانُ بن عليٍّ الوَرَّاق (^١)، وأبو أمية قالا: حدثنا أبو نُعيم الفضل بن دُكَين، حدثنا أبو عاصم محمد بن أبي أيُّوبَ الثَّقَفِيُّ، ح\nوحدثَنا محمد بن إسحاق الصاغاني، حدثنا سعيدُ بن سليمان (^٢)، عن\n⦗٢٣٦⦘ عبد الواحد بن سُلَيم البصريُّ (^٣) قالا: حدثنا يزيد بن صُهيبٍ الفقِير (^٤) قال: كنتُ قد شَغَفَنِي رَأْيٌ (^٥) مِن رَأْيِ الخَوارجِ (^٦)، كنتُ رَجُلًا شَابا فخرجنا\n⦗٢٣٨⦘ في عِصَابَةٍ ذَوِي عَددٍ يزيد أن نَحُجَّ، ثمَّ نَخْرُج على النَّاسِ.\nقال: فمَرَرْنَا على المدينة فإذا جابر بن عبد الله يحدِّثُ القومَ عن رسولِ الله ﷺ جَالسٌ إلى سَاريةٍ، وإذا هوَ قد ذكره الجَهَنَّمِيِّيْنَ (^٧)، فقلتُ لَهُ: يا أصحابَ (^٨) رسولِ الله ﷺ (^٩) ما هذا الذي تُحَدِّثون؟ واللهُ يقولُ: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ (^١٠) و﴿كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا﴾ (^١١) فما هذا الذي تقولون؟ قال: فقال (^١٢): أيْ بُنيَّ أتقرأ القُرآنَ؟ قلتُ: نعَم. قال: فهل سمِعتم (^١٣) بمقام محمدٍ المحمود الذي يَبْعَثُهُ الله فيه؟ قلتُ: نَعَم. قال: فإنه مقام محمدٍ المحمود (^١٤) الذي يُخْرِج الله به مَن يُخْرِج مِن النَّار.\nقال: ثمّ نعتَ وَضْعَ الصِّراطِ ومَرَّ النَّاسِ عليه، قال: فأَخَافُ أن لا أكونَ حفِظتُ ذاك (^١٥) غيرَ أنَّه قد زَعَمَ أن قومًا يَخْرُجونَ مِن النَّار بعدَ\n⦗٢٣٩⦘ أن يكونوا فيها.\nقال: فَيَخْرُجونَ كأنَّهم عيدَانُ السَّماسمِ (^١٦).\nقالَ: فَيُدخَلُون نَهرًا مِن أنهار الجنَّة فيغتسلون فيه فيَخْرُجُونَ كأنَّهم القَرَاطيسُ البِيض. قال: فرجعنا فقلنا: وَيْحَكم أترونَ هذا الشيخَ يكذِبُ على رسول الله ﷺ؟ فَرَجَعْنَا، ووَاللهِ ما خرَج منا رجلٌ غيرُ واحد.\nهذا لفظ أبي عاصم، وقال عبد الواحد بن سُلَيمٍ في آخر حَديثه: قال جَابر: الشَّفاعَةُ بَيِّنَةٌ في كتابِ الله: ﴿مَا سَلَكَكُمْ في سَقَرَ (٤٢) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (٤٤) وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ (٤٥) وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ (٤٦) حَتَّى أَتَانَا الْيَقِينُ (٤٧) فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ (^١٧).\n_________\n(^١) هو: محمد بن علي بن ميمون البغدادي، أبو جعفر الوراق، وحمدان لقبه.\n(^٢) الضبي، أبو عثمان الواسطي البزاز.\n(^٣) المالكي، ضعفه ابن معين، وقال الإمام أحمد: \"حديثه حديثٌ منكر، وأحاديثه موضوعة\"، وقال البخاري: \"فيه نظر\"، وضعفه يعقوب بن سفيان الفسوي، والنسائي، والعقيلي وغيرهم.\nوقال أبو حاتم: \"شيخ\"، وذكره ابن حبان في الثقات، وتعجَّب الذهبي من ذلك.\nوقال الحافظ ابن حجر: \"ضعيف\".\nوقد تابعه أبو عاصم الثقفي في هذا الإسناد فالاعتماد عليه.\nانظر: التاريخ الكبير للبخاري (٦/ ٩٢ في ترجمة عبادة بن الصامت)، الضعفاء والمتروكين للنسائي (ص: ١٦٣)، الضعفاء للعقيلي (٣/ ٥٣)، الجرح والتعديل (٦/ ٢١)، الثقات لابن حبان (٧/ ١٢٣)، الكامل لابن عدي (٥/ ١٩٣٨)، تهذيب الكمال (١٨/ ٤٥٥) الميزان للذهبي (٣/ ٦٧٣)، تهذيب التهذيب (٦/ ٣٨١)، التقريب لابن حجر (٤٢٤١).\n(^٤) أبو عثمان الكوفي، ونسبته بالفقير ليس إلى الفقر، بل لأنه أصيب في فقار ظهره، فكان يألم منه حتى ينحني له.\nانظر: كشف النقاب لابن الجوزي (٣٥٤)، علوم الحديث لابن الصلاح (ص: ٦٣٦).\n(^٥) وهذا الرأي كما يظهر من السياق هو القول بتخليد أصحاب الكبائر في النار، وأن من دخل النار لا يخرج منها، وذكر النووي معنى هذا في شرحه لصحيح مسلم.\nانظر: شرح مسلم للنووي (٣/ ٥٠).\n(^٦) قال الشهرستاني: \"كل من خرج على الإمام الحق الذي اتفقت الجماعة عليه يسمى خارجيًّا، سواء كان الخروج في أيام الصحابة على الأئمة الراشدين، أو كان بعدهم =\n⦗٢٣٧⦘ = على التابعين بإحسان، والأئمة في كل زمان\".\nوكان أساسهم ومنبت فكرهم ذا الخويصرة التميمي الذي اعترض على النبي ﷺ في قسمة غنائم حنين فقال: \"اتق الله يا محمد\" فقال له النبي ﷺ: \"من يطع الله إذا عصيت؟ أيأمنني الله على أهل الأرض ولا تأمنوني؟ \"، ثم قال: \"إن من ضئضئ هذا قومٌ يقرءون القرآن لا يجاوز حناجرهم، يمرقون من الدين مروق السهم من الرميَّة، يقتلون أهل الإسلام، ويدعون أهل الأوثان، لئن أنا أدركتهم لأقتلنَّهم قتل عادٍ\". أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب قول الله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا﴾ (الفتح ٦/ ٤٣٣ ح ٣٣٤٤). وانظر أيضًا صحيح مسلم -كتاب الزكاة- باب ذكر الخوارج وصفاتهم (٣/ ٧٤٠ - ٧٥٠).\nوأول ظهورهم كان في عهد أمير المؤمنين علي بن أبي طالب ﵁، وسُمُّوا بالخوارج لخروجهم عليه سنة ٣٧ هـ، وسمُّوا أيضًا بالشُّراة، وبالمُحَكِّمة، وبالحرورية، وهم من أوائل الفرق البدعية التي ظهرت في الإسلام، وأذاقوا المسلمين الويلات، وكانوا سببًا في كثير من الفتن، والانشقاق ومفارقة الجماعة، وقد افترقوا إلى فرقٍ كثيرة، ومن أهم مقالاتهم القول بتخليد أصحاب الكبائر في النار، وأن من دخل النار لا يخرج منها، وإنكارهم الشفاعة يوم القيامة وغير ذلك.\nقال الشهرستاني: \"ويجمعهم القول بالتبري من عثمان وعليٍّ ﵄، ويقدمون ذلك على كلِّ طاعة، ولا يصححون المناكحات إلا على ذلك، ويكفرون أصحاب الكبائر، ويرون الخروج على الإمام إذا خالف السُّنَّة حقًّا واجبًا\".\nانظر حول الخوارج وظهورهم وفرقهم ومقالاتهم:\nتاريخ ابن جرير الطبري (٣/ ١٠٥ وما بعدها)، مقالات الإسلاميين لأبي الحسن الأشعري (ص: ٦٤ و١٦٤ وما بعدها)، الملل والنحل للشهرستاني (١/ ١٣١ - ١٦١)، دراسة عن الفرق في تاريخ المسلمين (الخوارج والشيعة) للدكتور أحمد محمد جلي (ص: ٥١ وما بعدها).\n(^٧) في (ط) و(ك): \"الجهنَّميون\".\n(^٨) في (ط) و(ك): \"يا صاحب\"، وهي رواية مسلم.\n(^٩) الصلاة على النبي ﷺ ليست في (ط) و(ك).\n(^١٠) سورة آل عمران- الآية (١٩٢).\n(^١١) سورة السجدة- الآية (٢٠).\n(^١٢) كلمة: \"فقال\" لم ترد في (ط) و(ك).\n(^١٣) في (ط) و(ك): \"أسمعتم\".\n(^١٤) في (ط) و(ك): \"محمود\" بدون تعريف.\n(^١٥) في (م): \"ذلك\".\n(^١٦) قال ابن الأثير: \"هكذا يُروى في كتاب مسلم على اختلاف طرقه ونسخه، فإن صحَّت الرواية بها فمعناه -والله أعلم- أن السَّماسم جمع سمسم، وعيدانه تراها -إذا قُلعت وتُركت ليؤخذ حبُّها- دِقاقًا سودًا كأنها محترقة، فشُبِّه بها هؤلاء الذين يخرجون من النار وقد امتحشوا، وطالما تطلَّبت معنى هذه الكلمة، وسألت عنها فلم أر شافيًا، ولا أُجبتُ فيها بمقنع، وما أشبه أن تكون هذه اللفظة محرَّفة، وربما كانت: \"كأنهم عيدان الساسم\" وهو خشب أسود كالآبنوس، والله أعلم\". واختار النووي ﵀ أنه السمسم على ما بيَّنه ابن الأثير.\nانظر: النهاية لابن الأثير (٤٠٠)، شرح مسلم للنووي (٣/ ٥١ - ٥٢).\n(^١٧) الآيات من سورة المدثِّر، والحديث أخرجه مسلمٌ في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٧٩ ح ٢٣٠) عن حجاج بن الشاعر عن أبي نعيم الفضل بن دكين، به.=\n⦗٢٤٠⦘ = وأخرجه (ح ٣١٩) عن حجاجٍ عن أبي أحمد الزبيري عن قيس العنبري عن يزيد الفقير به.\nوبهامش الأصل في هذا الموضع النص التالي: \"آخر الجزء الثاني، وأول الجزء الثالث.\nفائدة الاستخراج:\n١ - في إسناد المصنِّف بيان نسبة أبي عاصم محمد بن أبي أيوب، وبيان اسم أبي صهيب الفقير، وورد عند مسلم بدونهما.\n٢ - استشهاد جابر ﵁ بالآيات من سورة المدثر في آخر الحديث ليس عند مسلم.","vol":"2","page":235},{"text":"<span data-type='title' id=toc-136>بَابُ (^١) الدَّلِيْلِ علَى أن الشفاعَةَ لِمَنْ قَالَ: لا إِلَهَ إِلَّا الله وَكانَ في قَلْبِهِ شيءٌ مِنَ الخَيْرِ، وأنهُ لا تُحرِقُ النُّارُ صورَهُمْ وَأن الشفاعَةَ لا تَنفع مَنْ قَالَ: لا إِلَهَ إِلَّا الله ولمْ (^٢) يَكُنْ في قَلْبِهِ مِنَ الخيْرِ شيء </span>(^٣)\n_________\n(^١) في (ط) و(ك): \"بيان\" بدل \"باب\".\n(^٢) في (م): \"ولمن\".\n(^٣) هذه الجملة الأخيرة تصدق على المنافقين الذين يبطنون الكفر، ويظهرون الإسلام، وهم المنافقون نفاقًا اعتقاديًّا.","vol":"2","page":241},{"text":"٥١٨ - حَدثنا محمد بن عبد الملك الواسطي، وأبو أُمية، والصاغاني قالوا: حدثنا جَعفر بن عَوْنٍ، أخبرنا هشامُ بن سَعد، عن زيد بن أسلَمَ، عن عطاء بن يسار، عن أبي سعيد الخُدري قال: قال رسول الله ﷺ: \"إذا خَلص المؤمنون مِن النارِ وأمنوا، فوَالذي نفسي بيدهِ ما أَحَدٌ نَاشَدَ (^١) مُناشَدَةً -في الحق يُريد (^٢) مُضِيًّا له- من المؤمنين في إخوانِهم إذا رأوهم قَد خَلَصُوا مِن النَّار يقولون: أَيْ ربنا إخواننا، إخواننا (^٣) كانوا يُصَلُّون معنا وَيَصُومون معنا (^٤) ويَحُجُّون مَعَنا وَيُجاهدون\n⦗٢٤٢⦘ مَعَنا، قد أَخَذَتْهُمْ النَّارُ.\nفيقول: اذهَبُوا فَمَن عَرَفتم صورتَهُ فأخرِجُوه، وَتُحرَّمُ صُورُهم (^٥) على النار فَيَجدون الرجلَ قد أخذَتْهُ النارُ إلى قدميه، وإلى أنصافِ ساقيه، وإلى ركبتيه، وإلى حَقوِهِ (^٦)، فيُخرِجون مِنها بشرًا كثيرًا، ثم يعودون فيتكلمون، فيقول: اذهَبُوا فمَن وجدتم في قلبِهِ مثقالَ قيراط مِن خيرٍ (^٧) فأَخرِجوه، فيُخْرِجون مِنها بشرًا كثيرًا، ثم يعودون فيتكلمون فيقول: اذهَبُوا فمَن وجدتم فيه -أو قال: في قلبِهِ- نصف قيراط خيرٍ -أو قال: مثقال نصف قيراط خير- فأخرِجوه، فيُخرِجون مِنها بشرًا كثيرًا، ثم يعودون فيتكلمون فلا يزال يقول ذلك لهم حتى يقول: اذهَبُوا فأخرِجوا مَن وجدتم في قلبه (^٨) ذرَّةً مِن خير فأَخرِجوه.\nفكانَ أبو سعيد إذا حدث إذا الحديث يقول: إن لم تُصَدِّقوا فاقرؤوا: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ\n⦗٢٤٣⦘ أَجْرًا عَظِيمًا (٤٠)﴾ (^٩).\nفيقولونَ: ربنا لم نذر فيها خيرًا، فيقول: قد شَفَعَت الملائكة، وشَفَعَ (^١٠) الأنبياء وشَفَعَ المؤمنونَ فهل بَقِيَ إلا أرحم الراحمين؟\nقال: فيأخُذ قَبْضَةً مِن النَّار فيُخْرِجُ قَومًا قد عادُوا حُمَمَةً (^١١) لم يعملوا له عملَ خيرٍ قط، فيُطْرَحُونَ في نهرٍ من أفوارِ (^١٢) الجنَّةِ يقال (^١٣) له: نهر الحياة، فَيَنْبُتُونَ فيه -وَالذي نفسي بيدِهِ- كما تَنْبُتُ الحبَّة في حَمِيلِ السَّيْل ألم تروْنَها (^١٤) وَمَا يَليْها من الظِّل\n⦗٢٤٤⦘ أُصَيْفِرَ وما يليها من الشَّمس أُخَيْضِرَ\".\nقُلنا: يا رسولَ الله كأنك كُنتَ في الماشيةِ (^١٥).\nفينبتُون (^١٦) كذلك فيخرجُون منهُ مثل اللؤلؤ فتُجْعَل في أعْنَاقِهم الخَوَاتيم، ثمَّ يُرْسَلُونَ في الجنَّةِ يقولون: هؤلاء الجَهَنَّمِيُّونَ، هؤلاء الذين أخرجَهم الله مِن النَّار بغيرِ عَمَلٍ عمِلوه ولا خيرٍ قَدَّمُوه، يَقول الله ﵎ (^١٧) لهم: خُذوا فلكم ما أَخَذْتُم، فيأخذون حتى ينتهوا، ثمَّ يقُولُونَ: رَبَّنا أعْطَيْتَنا ما لم تُعْطِ أحدًا مِن العَالمينَ، فيقول الله ﵎ (^١٨): فإني أَعْطَيتُكم أفضَلَ مما أَخَذْتُم، فيقولون: ربنا وَما أفضل (^١٩) مما أخذنا؟ فيقول: رِضْوَاني، فلا أَسْخَطُ عليكم أبدًا\" (^٢٠).\n_________\n(^١) في (م): \"ناشده\"، وفي (ك): \"بأشد\" ولعله الصواب، وفي صحيح مسلم: \"ما منكم من أحد بأشد مناشدة لله في استيفاء الحق من المؤمنين لله … \".\n(^٢) كذا في الأصل و(م) و(ك)، وعليها في الأصل ضبة، وفي (ط): \"بربِّه\" ولعله سبق قلم.\n(^٣) كلمة \"إخواننا\" الثانية عليها في الأصل ضبة، وفي (ط) و(ك) وردت مرة واحدة فقط.\n(^٤) قوله: \"ويصومون معنا\" سقط من (ط).\n(^٥) في (ط) و(ك): \"صورتهم\".\n(^٦) في (ط) و(ك): \"حقويه\"، والحقو: معقد الإزار من الخَصْر، وقد يسمى الإزار حقوًا للمجاورة.\nانظر: غريب الحديث لأبي عبيد (١/ ٤٦)، النهاية لابن الأثير (١/ ٤١٧).\n(^٧) المراد بالخير هنا: الإيمان بخصوصه بدليل ما ورد في الرواية الآتية برقم (٥٢٣)، ولكون الإيمان محله القلب.\n(^٨) في (ط) و(ك) في هذا الموضع زيادة: \"مثقال\".\n(^٩) سورة النساء- الآية (٤٠).\n(^١٠) في (ط) و(ك): \"وشفعت\".\n(^١١) واحدة الحُمَم وهو الفَحم، والمراد أنهم قد اسودُّوا من الاحتراق في النار حتى صاروا مثل الفحم في سواده، والله أعلم.\nانظر: غريب الحديث لأبي عبيد (١/ ١٩٤)، النهاية لابن الأثير (١/ ٤٤٤).\n(^١٢) كذا في الأصل -وعليها ضبة- و(م)، وفي (ك) صورتها: \"أنوار\" وتحتمل أن تكون كما في الأصل، وكانت في (ط): \"أنهار\" فضُرب عليها وأصلحت في الهامش كما يظهر، والهامش غير واضح، وفي صحيح مسلم: \"أفواه\".\nقال النووي: \"جمع فُوَّهة بضم الفاء وتشديد الواو المفتوحة، وهو جمع سمع من العرب على غير قياس، وأفواه الأزقة والأنهار: أوائلها\".\nانظر: شرح مسلم للنووي (٣/ ٣٢).\n(^١٣) في (م): \"ويقال\".\n(^١٤) في (ط) و(ك): \"تروها\".\n(^١٥) وفي رواية آتية (ح ٥٢٧): \"كأن رسول الله ﷺ كان بالبادية\"، وأطلقت الماشية على البادية لكونها أكثر ما توجد فيها، والماشية هي: المال من الإبل والغنم وكذلك البقر.\nانظر: المصباح المنير للفيومي (ص: ٥٧٤).\n(^١٦) في (ط) و(ك): \"قال: فينبتون\".\n(^١٧) عبارة الثناء ليست في (ط) و(ك).\n(^١٨) عبارة الثناء ليست في (ط) و(ك).\n(^١٩) هذه الكلمة تصحفت في (م) إلى: \"ولما فضل\".\n(^٢٠) تقدم بعض هذا الحديث بهذا الإسناد برقم (٤٩٨) فانظر هناك الكلام على إسناده وبعض غريبه وتخريجه هناك.","vol":"2","page":241},{"text":"٥١٩ - حَدثَنا يوسف القاضي (^١)، حدثنا محمد بن عبيد (^٢)، حدثنا\n⦗٢٤٥⦘ محمد بن ثور (^٣)، عن معمر (^٤)، عن زيد بن أسلم بإسنادِهِ نحوَه (^٥).\n_________\n(^١) يوسف بن يعقوب بن إبراهيم بن حماد بن زيد الأزدي مولاهم البغدادي.\n(^٢) ابن حِسَاب -بكسر الحاء وتخفيف السين المهملتين -الغُبَري- بضم المعجمة وتخفيف =\n⦗٢٤٥⦘ = الموحدة المفتوحة- البصري. التقريب (٦١١٥).\n(^٣) الصنعاني اليماني.\n(^٤) ابن راشد الأزدي مولاهم، أبو عروة البصري.\n(^٥) في (ط) و(ك): \"بنحوه\" بدل \"بإسناده نحوه\".\nوالحديث أخرجه الترمذي في سننه -كتاب صفة جهنم- بابٌ منه (١٠) (٤/ ٧١٤ ح ٢٥٩٨) من طريق عبد الرزاق، عن معمر به.\nوهو في مصنَّف عبد الرزاق (١١/ ٤٠٩) مطوَّل في حديث شفاعة المؤمنين لإخوانهم.","vol":"2","page":244},{"text":"٥٢٠ - حدثنا محمَّد بن حَيُّوْيَه، حدثنا سليمان بن حَرب، حدثنا حماد بن زيد، حدثنا معبد بن هلال (^١) قال: اجتمَعْنَا -ناسٌ (^٢) مِن أهلِ البصرةِ- فانطَلَقْنا إلى أنس بن مالك وذهبنا معَنا بثابتٍ البُناني يسأله لنا عن حديثِ الشفاعَة … وَسَاق الحديثَ بطُوْلِهِ وقال: خرجْنا مِن عندِهِ فلما كنا بِظَهْرِ الجَبَّانِ قلنا: لو مِلنا إلى الحسنِ فَسَلَّمنا عليه، وهوَ مُسْتَخْفٍ في دارِ أبي خَليفة، فَدَخلنا عليه فَحَدَّثْناهُ (^٣) الحديثَ فقال: قد حدَّثَنَاه منذُ عشرينَ سنةً، ولقد تَرك شيئًا ما أدري أنسِيَ الشيخُ أم كرِهَ أن يُحدِّثَكم فَتَتَّكِلوا؟\nقلنا له: حَدِّثْنا، فقال: قال -يَعني النبي ﷺ: \"ثم أَرجِع إلى ربِّي\n⦗٢٤٦⦘ في الرابعة فأحمَدَه بتلك المحامدِ ثم أَخِرُّ له ساجدًا فيقال: يا محمدُ؛ ارفع، وقل يُسمع لك، وسل تعطى (^٤)، واشفَعْ تُشَفَّعْ، فأقول: يا ربِّ ائْذَنِ لي فِيْمَنْ قال: لا إله إلا الله، قال: ليسَ ذاك لك -أو قال: ليس ذاك إليك- ولكن وعِزَّتِي وكِبريائي وعَظَمَتِي لأُخْرِجَنَّ مَنْ قال: لا إلهَ إلا الله\".\nقال: فأشْهَدُ على الحسنِ أنه حَدثنا أنه سمعَ أنسَ بن مالك (^٥).\n_________\n(^١) وقع في (ط): \"سعيد بن هلال\" ولكن ضُرِب على كلمة \"سعيد\" بالقلم.\n(^٢) \"ناسٌ\" مرفوع بدل من الضمير \"نا\" الفاعلين في اجتمعنا.\n(^٣) في (م): \"فحدثنا\".\n(^٤) كذا في جميع النسخ، ولعلها على إشباع الحركة.\n(^٥) سبق هذا الحديث بإسناده ومتنه برقم (٦٣).","vol":"2","page":245},{"text":"٥٢١ - حدثنا يوسف بن مُسَلَّم، حدثنا حجاج (^١)، حدثني شعبة، ح\nوحدثنا عمارُ بن رجاءٍ، حدثنا أبو دَاود (^٢)، حدثنا شعبَةُ، ح\nوحَدثنا الصاغاني، حدثنا الأسود بن عامر (^٣)، أخبرنا شعبة، عن قتادة، عن أنس قال: قال رسول الله ﷺ: \"أَخرِجوا مِن النَّارِ مَن قال: لا إلهَ إلا الله، وَمَن كان في قلبِهِ مِن الخيرِ ما يزِن بُرَّة (^٤)، أخْرِجوا مِن النَّارِ مَن قالَ: لا إلهَ إلا الله مَن (^٥) كان في قلبِهِ مِن الخيرِ ما يزِن شَعِيرة،\n⦗٢٤٧⦘ أخرِجُوا مِن النَّارِ مَن قالَ: لا إلهَ إلا الله، مَن (^٦) كان في قلبِهِ مِن الخيرِ ما يَزِن ذَرَّة\" (^٧).\n_________\n(^١) ابن محمد المصيصي الأعور، أبو محمد.\n(^٢) الطيالسي، والحديث في مسنده (ص: ٢٦٥) وقال فيه: حدثنا شعبة وهشام عن قتادة.\n(^٣) الشامي، أبو عبد الرحمن، نزيل بغداد، يلقَّب بـ \"شاذان\".\n(^٤) ما بين النجمين سقط من (م).\n(^٥) في (ط) و(ك): \"ومن\".\n(^٦) في (ط) و(ك): \"ومن\".\n(^٧) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة فيها (١/ ١٨٢ ح ٣٢٥) من طريق يزيد بن زريع عن سعيد بن أبي عروبة، وهشام الدستوائي وشعبة عن قتادة به.\nوأخرجه الإمام أحمد في المسند (٣/ ٢٧٦) عن محمد بن جعفر وحجاج المصيصي كلاهما عن شعبة عن قتادة به.","vol":"2","page":246},{"text":"٥٢٢ - حَدثَنا محمد بن يحيى، حدثنا عبد الصمد (^١)، حدثنا هشام (^٢)، ح\nوحدثنا الصاغاني، وعَباس بن مُحمد قالا: حدثنا سعيد بن عامر (^٣)، حدثنا هشام، عن قتادة، عن أنس أن النبي ﷺ قال: \"يَخْرُجُ مِن النَّارِ مَن قالَ: لا إلهَ إلا الله وفي قلبهِ وزن شعيرة مِن الخير ويَخْرُجُ مِن النَّارِ مَن قالَ: لا إلهَ إلا الله وفي قلبه وزن بُرَّةٍ مِن الخير (^٤)، ويَخْرُجُ مِن النارِ مَن قالَ: لا إلهَ إلا الله وفي قلبهِ وزنُ ذَرّةٍ\" (^٥).\n⦗٢٤٨⦘ هشام قال (^٦): ذَرَّة، وشعبة قال: بُرَّة.\n_________\n(^١) ابن عبد الوارث بن سعيد العنبري مولاهم، أبو سعيد البصري.\n(^٢) ابن أبي عبد الله سنبر الدَّستوائي.\n(^٣) الضُّبَعي، أبو محمد البصري.\n(^٤) ما بين النجمين سقط من (م).\n(^٥) أخرجه البخاري في صحيحه -كتاب الإيمان- باب زيادة الإيمان ونقصانه (الفتح ١/ ١٢٧ ح ٤٤) عن مسلم بن إبراهيم عن هشام عن قتادة به. =\n⦗٢٤٨⦘ = وقد سبق الحديث برقم (٥١٢ - ٥١٦) فينظر بقية تخريجه هناك.\n(^٦) في (ط) و(ك): \"قال هشام: قال: ذرة، وقال شعبة: قال برة\".","vol":"2","page":247},{"text":"٥٢٣ - حدثنا عيسى بن أحمد العسقلاني (^١)، والربيع بن سليمان (^٢)، ويونس بن عبد الأعلى قالا (^٣): حدثنا ابن وهب (^٤)، وقال يونس: أخبرنا ابن وهب، أخبرنا (^٥) مالك، عن عَمرو بن يحيى بن عُمارة (^٦)، أخبرنا (^٧) أبي، عن أبي سعيدٍ الخُدري أن رسول الله ﷺ قال: \"يُدخِلُ الله أهلَ الجنةِ الجنَّةَ، يُدخِلُ مَن يشاء برحمتِهِ، ويُدخل أهلَ النَّارِ النَّارَ، ثم يقول: انظُروا مَن وجدتم في قلبِهِ مثقالُ حبة مِن خردلٍ مِن إيمانٍ فأَخْرِجُوه، فيُخرَجون منها حُمَمًا قد امتَحَشُوا (^٨) فَيُلْقَون في نهرِ الحياةِ -أو الحَيَا (^٩) - فيَنْبُتُونَ فيه كما تَنْبُتُ الحبَّةُ إلى جانب السَّيل\".\n⦗٢٤٩⦘ قال رسول الله ﷺ (^١٠): \"أَلَم تروها كيف تخرُج صفراء مُلتَويةً؟ \" (^١١).\n_________\n(^١) نسبته \"العسقلاني\" لم ترد في (ط) و(ك).\n(^٢) ابن عبد الجبار المرادي مولاهم المصري.\n(^٣) كان في الأصل \"قالوا\" ثم أُصلحت بالقلم إلى: \"قالا\"، وفي النسخ الأخرى: \"قالا\" وهو الصواب، وألف التثنية تعود لعيسى والربيع، وأما يونس فسيأتي لفظ أدائه بعد هذا مباشرة.\n(^٤) قوله: \"ابن وهب\" ليست في (ط) و(ك).\n(^٥) في (ط) و(ك): \"أخبرني\"، والحديث لم أجده في الموطأ للإمام مالك.\n(^٦) ابن أبي حسن الأنصاري المازني المدني.\n(^٧) في (ط) و(ك): \"أخبرني\".\n(^٨) في (ك): \"امتشحوا\".\n(^٩) في (ط) و(ك): \"أو نهر الحيا\".\n(^١٠) في (ط) و(ك): \"قال ﵇\".\n(^١١) أخرجه مسلم في كتاب الإيمان -باب إثبات الشفاعة وإخراج الموحدين من النار (١/ ١٧٢ ح ٣٠٤) عن هارون بن سعيد الأيلي عن ابن وهب عن مالك به.\nوأخرجه ابن منده في \"الإيمان\" (٨٠٥) من طريق الربيع بن سليمان -شيخ المصنِّف- عن ابن وهبٍ عن مالك به.","vol":"2","page":248},{"text":"٥٢٤ - حدثنا إسماعيل القاضي (^١)، حدثنا ابن أبي أويس (^٢)، حدثنا مالكٌ مثلَه (^٣).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي مولاهم البصري.\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله المدني، متكلم فيه، وقد أخرج له البخاري من صحيح حديثه كما سبق في (ح ٥٤)، وهذا مما أخرجه البخاري عنه.\n(^٣) أخرجه البخاري في صحيحه -كتاب الإيمان- باب تفاضل أهل الإيمان في الأعمال (الفتح ١/ ٩١ ح ٢٢) عن إسماعيل بن أبي أويس عن مالك به.","vol":"2","page":249},{"text":"٥٢٥ - حَدثنا ابن أبي الحُنَين (^١)، حدثنا مُعَلَّى بن أسد (^٢)، حدثنا وُهَيبٌ (^٣)، عن عَمرو بن يحيى، عن أبيه، عَن أبي سعيد، عن النبي ﷺ قال:\n⦗٢٥٠⦘ \"إذا دَخلَ أهلُ الجنَّةِ الجنَّةَ وأهلُ النَّارِ النَّارَ قالَ الله ﵎ (^٤): مَن كانَ في قلبِهِ مثقالُ حبةٍ مِن خَيرٍ فأَخْرِجُوه، فَيُخْرَجُونَ قد امتَحَشُوا (^٥) وعَادُوا حُمَمًا، قال: فَيُلْقَونَ في نهرٍ يقال له: نَهر الحياة، فيَنْبُتُون كما تَنْبُتُ الحبَّةُ في حَمِيل السَّيل -أو حَمِيَّة السَّيلِ\". عَمرو شكَّ (^٦) - قال رسول الله ﷺ: \"ألا ترونها تَنْبُتُ صَفراء مُلْتَويةً؟ \" (^٧).\n_________\n(^١) محمد بن الحسين بن موسى ابن أبي الحنين الكوفي، أبو جعفر الكوفي، المعروف بالحنيني.\n(^٢) العَمِّي، أبو الهيثم البصري.\n(^٣) ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٤) عبارة الثناء لم ترد في (ط) و(ك).\n(^٥) في (ك): \"امتشحوا\".\n(^٦) في (ط) و(ك): \"شكَّ عمرو\".\n(^٧) أخرجه البخاري في صحيحه -كتاب الرقاق- باب صفة الجنة والنار (الفتح ١١/ ٤٢٤ ح ٦٥٦٠) عن موسى بن إسماعيل التبوذكي عن وهيبٍ عن عمرو بن يحيى به.\nوأخرجه مسلم في كتاب الإيمان -باب إثبات الشفاعة وإخراج الموحدين من النار (١/ ١٧٢ ح ٣٠٥) عن ابن أبي شيبة عن عفان عن وهيب، وعن حجاج الشاعر عن عمرو بن عون عن خالد الواسطي كلاهما عن عمرو بن يحيى به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث تامًّا بل أحال بالباقي على ما قبله، وقد أتمه المصنِّف.","vol":"2","page":249},{"text":"<span data-type='title' id=toc-137>بَابُ (^١) صفَةِ أهْلِ النَّارِ المخلَّدُونَ (^٢) فِيْها، وَأَنهُ يُلْقَى فِيْها وَتَقُوْلُ: هَلْ مِنْ مزيد، حَتى يضعَ الله فِيْبها قَدمَهُ (^٣)، وأن أهْلَ النَّار يدخُلُوْن ثم يَخْرُجُونَ (^٤) فَيُعْرَضُوا (^٥) علَى رَبهمْ، وَصفَةِ خَلْقِ آدم ﵇ </span>- (^٦)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (م): \"والمخلدون\"، والمخلَّدون: خبر لمبتدأ محذوفٍ تقديره: \"وهم\".\n(^٣) في (ط) و(ك): \"حتى يضع الربُّ ﵎ قدمه فيها\".\n(^٤) في (ط) و(ك): \"يدخلونها ثم يخرجوا\"، والمقصود بـ \"أهل النار\" هنا هم المؤمنون منهم كما دلَّ عليه أول حديث، لا مطلق أهل النار من الكفار كما بيَّنه الحديث المذكور.\n(^٥) هذا التعبير جاء على لغة صحيحة فصيحة كما سبق التنبيه عليه في حديث: \"لا تدخلوا الجنة حتى تؤمنوا … \" برقم (١٥١).\n(^٦) قوله: \"﵇\" ليست في (ط) و(ك).","vol":"2","page":251},{"text":"٥٢٦ - حدثنا سعيد بن مسعود المروزي، أخبرنا النَّضْر بن شُميل، حدثنا شعبة، عن أبي مسلمةَ (^١)، عن أبي نَضْرة (^٢)، عن أبي سعيدٍ الخُدري عن النَّبيِّ ﷺ قال: \"أمَّا أهلُ النَّار الذين هم أهلُها لا يموتون فيها ولا يَحْيَون ولكنها تُصيب أقوامًا بذنوبهم وخَطاياهم، فإذا صاروا فَحَمًا أُذِنَ في الشفاعةِ فأُخْرِجُوا ضَبَائرَ ضَبائرَ (^٣)، فَبُثُوا على (^٤) أنهار الجنَّة،\n⦗٢٥٢⦘ فيُنَادي منادٍ: يا أهلَ الجنَّة أَهْرِيقوا عليهم من الماء، فيَنْبُتُونَ كما تَنْبُتُ الحبَّة في حَمِيل السَّيل\" (^٥).\n_________\n(^١) سعيد بن يزيد بن مسلمة الأزدي البصري القصير.\n(^٢) المنذر بن مالك بن قُطَعة العبدي العَوَقي البصري.\n(^٣) أي: جماعات، وقيل: جماعات في تفرقة.\nانظر: غريب الحديث لأبي عبيد (١/ ٧٢)، النهاية لابن الأثير (٣/ ٧١).\n(^٤) حرف الجر \"على\" سقط من (م).\n(^٥) أخرجه مسلم في كتاب الإيمان -باب إثبات الشفاعة وإخراج الموحدين من النار (١/ ١٧٣ ح ٣٠٧) من طريق محمد بن جعفر عن شعبة عن أبي مسلمة به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكره، وميَّز المصنِّف لفظ هذه الرواية.","vol":"2","page":251},{"text":"٥٢٧ - حَدثَنا حمَدان السُّلَمي (^١)، حدثنا مسدد، حدثنا بشر بن المفَضَّل (^٢)، حدثنا أبو مَسلمة بإسناده بنحوه، قال: قال (^٣) رجلٌ من القومَ: كَأَنَّ رسول الله ﷺ كان بالبادية (^٤).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري.\n(^٢) وقع في (م): \"مسدد بن بشر بن المفضل\" وهو خطأ.\n(^٣) في (ط) و(ك): \"فقال\".\n(^٤) أخرجه مسلم في كتاب الإيمان -باب إثبات الشفاعة وإخراج الموحدين من النار (١/ ١٧٢ ح ٣٠٦) عن نصر بن علي الجهضمي عن بشر بن المفضل عن أبي مسلمة به بأتم من لفظ المصنِّف.","vol":"2","page":252},{"text":"٥٢٨ - حَدثنا يزيد بن سِنان، حدثنا إسماعيل بن حَكيم (^١)، حدثنا\n⦗٢٥٣⦘ سليمانُ التَّيميُّ (^٢) أخبرنا أبو نَضْرة، عن أبي سعيدٍ الخدري (^٣) عن النبي ﷺ بنحوه (^٤).\n_________\n(^١) البصري، ذكره ابن أبي حاتم وقال: \"الخزاعي صاحب الزيادي\" ولم يذكر فيه جرحًا أو تعديلًا وذكره الذهبي في \"تاريخ الإسلام\" وقال: \"صاحب الزيادي، بصري\"، وقال: \"ذكره ابن أبي حاتم ولم يضعِّفه\" ولم يذكرا يزيد بن سنان في تلاميذه ولا سليمان التيمي في شيوخه، ولكن ما ذكراه من التلاميذ والشيوخ في ترجمته طبقاتهم متقاربة من طبقة تلميذه وشيخه هنا، وذكره المزي في شيوخ يزيد بن سنان. =\n⦗٢٥٣⦘ = وقد توبع كما في الإسناد الآتي، وكما سيأتي في التخريج.\nانظر: الجرح والتعديل لابن أبي حاتم (١٦٥)، تهذيب الكمال للمزي (٣٢٥٣)، تاريخ الإسلام للذهبي (حوادث سنة ١٩١ - ٢٠٠ / ص: ١٠٤).\n(^٢) سليمان بن طرخان التيمي، أبو المعتمر البصري.\n(^٣) نسبته \"الخدري\" ليست في (ط) و(ك).\n(^٤) أخرجه الإمام أحمد في \"المسند\" (٣/ ٥) عن محمد بن أبي عدي عن سليمان التيمي به.","vol":"2","page":252},{"text":"٥٢٩ - حدثنا الصاغاني، حدثنا عاصم بن علي (^١)، حدثنا محمد بن ثابت (^٢)، عن سليمان التيمي بإسنادِه نحوَه (^٣).\n_________\n(^١) وقع في (م): \"الصاغاني بن عاصم بن علي\" وهو خطأ، وانظر ترجمته: ح (٥٠).\n(^٢) لم يتبيَّن لي من هو، ولم يذكر: محمد بن ثابت في شيوخ علي بن عاصم، ولا في تلاميذ سليمان التيمي، ولكن في هذه الطبقة اثنان ممن يعرف بهذا الاسم:\nالأول: محمد بن ثابت بن أسلم البناني البصري، والثاني: محمد بن ثابت العبدي البصري، فالأول متفق على ضعفه، والثاني متكلَّمٌ فيه كذلك غير أنه أحسن حالًا من الأول.\nانظر: تهذيب الكمال (٢٤/ ٥٤٧ و٥٥٤).\n(^٣) في (ط) و(ك): \"بنحوه\" بدل \"بإسناده نحوه\".\nوالحديث أخرجه الإمام أحمد من طريق سليمان التيمي كما سبق في الذي قبله.","vol":"2","page":253},{"text":"٥٣٠ - حَدثني عبد الله بن أحمد بن حنبل (^١)، حدثنا عبيد الله بن\n⦗٢٥٤⦘ عمر (^٢)، حدثنا حَرَمي (^٣)، حدثنا شعبة، عن قتادة، عن أنس بن مالك قال: قال رسولُ الله ﷺ: \"يُلقى في النَّار وتقول: هل من مزيد، حتى يَضَع قدمَهُ -أو رِجْلَهُ- عليها فتقُولُ: قَطٍ، قَطٍ\" (^٤).\n⦗٢٥٥⦘ ورواه عبدان (^٥)، عن أبيه، عن شعبَةَ فقال: قط، قط (^٦).\n_________\n(^١) الحديث في المسند (٣/ ٢٧٩) وهو من زوائد عبد الله على أبيه في المسند.\n(^٢) ابن ميسرة الجُشمي مولاهم القواريري، أبو سعيد البصري، بيَّنه ابن حبان في روايته.\n(^٣) ابن عُمارة بن أبي حفصة العتكي، أبو روح البصري.\n(^٤) أخرجه البخاري في صحيحه -كتاب التفسير -باب: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ (٣٠)﴾ (الفتح ٨/ ٤٦٠ ح ٤٨٤٨) عن عبد الله بن أبي الأسود عن حرمي بن عُمارة عن شعبة به.\nوأخرجه في كتاب التوحيد -باب قول الله تعالى: ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ (٤)﴾، ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠)﴾، ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ﴾ (الفتح ١٣/ ٣٨١ ح ٧٣٨٤) من الطريق السابقة، وقرنه بآخر فقال: \"وقال لي خليفة: حدثنا يزيد بن زريع، حدثنا سعيد أي: ابن أبي عروبة عن قتادة\" وساق الحديث بزيادة في آخره: \"ولا تزال الجنة تفضل حتى ينشئ الله لها خلقًا فيسكنهم فضل الجنة\" وقد ساق المصنِّف إسنادًا لهذا اللفظ يأتي برقم (٥٣٤).\nولم يخرجه مسلم في كتاب الإيمان، وإنما أخرجه في كتاب الجنة وصفة نعيمها وأهلها -باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٨ ح ٣٧) من طريق أبان بن يزيد العطار عن قتادة عن أنس به.\nوأخرجه في الموضع السابق أيضًا -ح (٣٨) - من طريق عبد الوهاب بن عطاء عن سعيد بن أبي عروبة عن قتادة به.\nوأخرجه ابن حبان في صحيحه (١/ ٢٤٢) عن الحسن بن سفيان عن عبيد الله بن عمر القواريري عن حرمي به.\nفائدة الاستخراج:\nأخرج المصنِّف الحديث في كتاب آخر غير الذي أخرجه فيه صاحب الأصل، وفيه =\n⦗٢٥٥⦘ = استنباط مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n(^٥) عبدان لقبٌ لعبد الله بن عثمان بن جبلة بن أبي رواد العتكي مولاهم المروزي.\n(^٦) لم أجد من وصل هذا التعليق.","vol":"2","page":253},{"text":"٥٣١ - حدثنا محمد بن عوف الحمصي (^١)، وعَلَّان بن المغيرة (^٢)، وأبو قِرْصَافةَ (^٣) قالوا: حدثنا آدم بن أبي إياس (^٤)، حدثنا شيبان (^٥)، عن قتادة، عن أنس بن مالك، عن النبي ﷺ قال: \"لا تزال جَهنمُ تقول: هل من مزيدٍ، حتى يضَعَ ربُّ العِزَّةِ ﵎ (^٦) فيها قدمَهُ فتقُول: قَط،\n⦗٢٥٦⦘ قَط، وَعِزَّتِكَ، وينزوي (^٧) بعضها إلى بعْضٍ\" (^٨).\n_________\n(^١) أبو جعفر الطائي، ونسبته \"الحمصي\" ليست في (ط) و(ك).\n(^٢) وقع في (ط): \"غيلان بن المغيرة\" وهو خطأ.\nوعَلَّان -بفتح المهملة، وتشديد اللام- لقبٌ لعلي بن عبد الرحمن بن محمد بن المغيرة المخزومي المصري، كوفي الأصل.\nانظر: كشف النقاب لابن الجوزي (١/ ٣٣٥)، التقريب (٤٧٦٥).\n(^٣) محمد بن عبد الوهاب العسقلاني، بيَّنه الحافظ ابن حجر في \"إتحاف المهرة\"، وذكره الخطيب في تلخيص المتشابه ١٥ رقم (١٠٦٦)، والمزي في تلاميذ آدم بن أبي إياس، وذكره الذهبي في الكنى، ولم أجد له ترجمة.\nانظر: تهذيب الكمال للمزي (٣٠٣)، المقتنى في سرد الكنى للذهبي (٢٣)، إتحاف المهرة لابن حجر (٢٤٩).\n(^٤) الخراساني، أبو الحسن العسقلاني.\n(^٥) ابن عبد الرحمن التميمي مولاهم النَّحْوي، أبو معاوية البصري.\n(^٦) عبارة الثناء \"﵎\" ليست في (ط) و(ك).\n(^٧) أي: ينضم بعضها إلى بعض، فتجتمع وتلتقي على من فيها. شرح مسلم للنووي (١٧/ ١٨٢).\n(^٨) أخرجه البخاري في صحيحه -كتاب الأيمان والنذور -باب الحلف بعزة الله وصفاته كلماته (الفتح ١١/ ٥٥٤ ح ٦٦٦١) عن آدم بن أبي إياس عن شيبان به.\nوأخرجه مسلم في كتاب الجنة وصفة نعيمها -باب النار يدخلها الجبارون والمتكبرون (٤/ ٢١٨٧ ح ٣٧) من طريق يونس بن محمد عن شيبان به.\nفائدة الاستخراج:\nاستنبط المصنِّف مناسبة أخرى للحديث فأورده في كتاب آخر غير الذي عند صاحب الأصل.","vol":"2","page":255},{"text":"٥٣٢ - حدثَنا الصاغاني، أخبرنا عفان (^١)، حدثنا حماد بن سلمة، عن ثابتٍ، وأبي عمران (^٢)، عن أنسٍ أنَّ رسول الله ﷺ قال: \"يخرجُ أربعَةٌ من النَّار - (قال) أبو عمران: أربعةٌ، وقال ثابت: رجلان- فَيُعْرَضُونَ على الله ﵎ (^٣) ثم يُؤمَرُ بهم إلى النَّار، قال: فيلتفتُ أحدُهم فيقول: أيْ ربِّ قد كنتُ أرْجو إذْ أَخْرَجْتَني منها أن لا تُعِيْدَني، قال: فَيُنَجِّيهِ الله منها\" (^٤).\n_________\n(^١) ابن مسلم الصفار الباهلي.\n(^٢) الجَوني، عبد الملك بن حبيب البصري، مشهورٌ بكنيته.\n(^٣) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٤) أخرجه مسلم في كتاب الإيمان -باب أدنى أهل الجنة منزلة (١/ ١٨٠ ح ٣٢١) عن هدَّاب بن خالد الأزدي عن حماد بن سلمة به، ولفظه: \"يخرج من النار أربعة\". =\n⦗٢٥٧⦘ = وأخرجه الإمام أحمد في \"المسند\" (٣/ ٢٨٥) عن عفان بن مسلم عن حماد بن سلمة به.\nفائدة الاستخراج:\nلم يميِّز مسلم بين لفظ أبي عمران وثابت كما فعل المصنِّف.","vol":"2","page":256},{"text":"٥٣٣ - وحدثَنا (^١) الصاغاني، حدثنا يحيى بن أبي بُكَيرٍ (^٢)، حدثنا حماد بن سلمة بإسناده نحوَه (^٣).\n_________\n(^١) في (ط) و(ك): \"حدثنا\" بدون واو العطف.\n(^٢) العبدي القيسي، أبو زكريا الكِرماني.\n(^٣) أخرجه الإمام أحمد في \"المسند\" (٣/ ٢٢١) عن الحسن بن موسى الأشيب عن حمادٍ به.\nوأخرجه ابن منده في \"الإيمان\" (٨٣٠) من طرقٍ عن حمادٍ عن ثابت وأبي عمران به.","vol":"2","page":257},{"text":"٥٣٤ - حدثنا أبو جَعفر الدارمي (^١)، حدثنا سُليمان بن حرب (^٢)، حدثنا حمادٌ، حدثنا ثابتٌ، وأبو عمران الجوني، عن أنس بن مالك: \"ولا يزال في الجنَّةِ فَضْلٌ حتى يُنْشِئَ الله خَلْقًا فيُسْكِنَهُ فُضُولَ الجنَّةِ\" (^٣).\n_________\n(^١) أحمد بن سعيد بن صخر السرخسي النيسابوري.\n(^٢) الأزدي الواشحي، أبو أيوب البصري، قاضي مكة.\n(^٣) هو طرف من الحديث السابق برقم (٥٣٠ - ٥٣١) فينظر تخريجه هناك، ويضاف هنا: أخرجه مسلم في كتاب الجنة وصفة نعيمها وأهلها -باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٨ ح ٣٩) عن زهير بن حرب عن عفان عن حماد بن سلمة عن ثابت وحده بنحوه. وأخرجه ابن حبان في صحيحه (٩/ ٢٧٠) من طريق عبد الرحمن بن سلام الجمحي عن حماد ابن سلمة عن ثابت وحده.","vol":"2","page":257},{"text":"٥٣٥ - حدثَنا السُّلَمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن مُنَبِّهٍ، عن أبي هريرة قال: قال رسول الله ﷺ: \"تَحَاجَّتِ الجنَّة والنَّار، فقالت النَّار: أُوثرْتُ بالمتكبرين والمتجبرين، وقالتِ الجنَّة: ما لي لا يَدخلني إلا ضُعَفَاء الناس وسَقَطَتُهم؟ (^٢) فقال الله ﵎ (^٣) للجنَّة: إنَّما أنتِ رحمتي أرحمُ بِكِ من أشاء من عِبادي، وقال للنَّار: إنَّما أنت عذابي أعذب بكِ من أشاء من عِبَادي، ولكل واحدٍ منكما ملؤها، وَأما (^٤) النَّار فلا تمتلئ حتى يضَعَ فيها رجله فتقولُ: قَطْ، قَطْ، قَطْ، فهناك (^٥) تمتلئ ويُزوَى بعضها إلى بَعْضٍ، ولا يظلم الله من خلقه أحدًا، فأما الجنَّةُ فإنَّ الله ينشئ لها خلقًا\" (^٦).\n⦗٢٥٩⦘ وَقَال رسول الله ﷺ: \"خلق الله آدم على صورته طوله ستون ذراعًا\" (^٧).\nوقال رسول الله ﷺ: \"جاءَ مَلَكُ الموت إلى موسى ﵉ (^٨) فقال له: أجبْ ربَّك، قال: فَلطم موسى عينَ مَلَكِ الموت فَفَقَأَهَا، قال: فرجَعَ المَلَكُ إلى الله ﵎ (^٩) فقال: إنك أَرْسَلْتَنِي إلى عبد لك لا يُريدُ الموتَ، وقد فَقَأَ عَيني، فَرَدَّ الله عليه عَيْنَهُ\" (^١٠).\n_________\n(^١) الصنعاني، والحديث في المصنَّف له (١١/ ٤٢٢) مع اختلافٍ في بعض الألفاظ.\n(^٢) بفتح السين والقاف أي: ضعفاؤهم والمحتقرون منهم. شرح مسلم للنووي (١٧/ ١٨١).\nووقع في (ط) و(م): \"وسقطهم\" وهو أحد ألفاظ مسلم.\n(^٣) عبارة الثناء على الله ﷿ ليست في (ط) و(ك).\n(^٤) في (ط) و(ك): \"فأما\".\n(^٥) في (ط) و(ك): \"فهنالك\".\n(^٦) أخرجه البخاري في صحيحه -كتاب التفسير- باب: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ (٣٠)﴾ (الفتح ٨/ ٤٦٠ ح ٤٨٥٠) عن عبد الله بن محمد المسندي.\nوأخرجه مسلم في كتاب الجنة وصفة نعيمها وأهلها -باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٦ ح ٣٦) عن محمد بن رافع. =\n⦗٢٥٩⦘ = وأخرجه ابن حبان في صحيحه (٩/ ٢٧٠) من طريق ابن أبي السري ثلاثتهم عن عبد الرزاق عن معمر به.\nفائدة الاستخراج:\nاستنبط المصنِّف مناسبة للحديث غير التي عند صاحب الأصل؛ فأوردها في كتاب غير الكتاب الذي أورده صاحب الأصل فيه.\n(^٧) موصول بالإسناد السابق، فأخرجه البخاري في صحيحه -كتاب الاستئذان -باب بدء السلام (الفتح ١١/ ٥ ح ٦٢٢٧) عن يحيى بن جعفر.\nوأخرجه مسلم في كتاب الجنة وصفة نعيمها وأهلها -باب يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير (٤/ ٢١٨٣ ح ٢٨) عن محمد بن رافع كلاهما عن عبد الرزاق عن معمر به.\nوهو في المصنَّف لعبد الرزاق (١٠/ ٣٨٤).\n(^٨) في (ط) و(ك): \"﵇\".\n(^٩) عبارة الثناء \"﵎\" ليست في (ط) و(ك).\n(^١٠) هو موصولٌ بالإسناد الأول، وقد أخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء- باب وفاة موسى، وذكره بعد (الفتح ٦/ ٥٠٨ ح ٣٤٠٧) من طريق =\n⦗٢٦٠⦘ = عبد الرزاق عن معمر عن ابن طاووس عن أبيه عن أبي هريرة وساق الحديث بأطول مما هنا، ثم عطف عليه إسناد معمر عن همام عن أبي هريرة به.\nوأخرجه مسلم في كتاب الفضائل -باب من فضائل موسى ﷺ (٤/ ١٨٤٣ ح ١٥٨) عن محمد بن رافع عن عبد الرزاق عن معمر عن همام به مطولًا.\nوهو في مصنَّف عبد الرزاق (١١/ ٢٧٤ - ٢٧٥) كما ساقه البخاري من طريق ابن طاووس عن أبيه، ثم قال: \"قال معمر: وأخبرنا همام عن أبي هريرة مثله\".\nفائدة الاستخراج:\nإيراد المصنِّف للحديث في كتاب غير الكتاب الذي أورده فيه الإمام مسلم فيه استنباط مناسبة أخرى للحديث.","vol":"2","page":258},{"text":"<span data-type='title' id=toc-138>مُبْتَدَأ كتَابِ الطَّهارَةِ</span>","vol":"2","page":261},{"text":"<span data-type='title' id=toc-139>بَابُ (^١) بَيَانِ الطَّهارَاتِ التِي يَحبُ علَى الإِنْسانِ في بدنِهِ، مِنْ ذَلِكَ: إِيجابُ جَزِّ الشوَارِبِ وإِحْفَائِهِ (^٢)، وإِيْجابُ إِعفاءِ اللِّحيَةِ، وإِيجابُ مُخَالَفَةِ المَجُوسِ (^٣) وَالتَّشبُّه بأِمُوْرِهِمْ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) يعود الضمير إلى المفرد من \"الشوارب\"، وهو \"الشارب\"، كما جاء في قوله تعالى: ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾ [الأنعام- الآية ١٣٠] والرسل من الإنس فقط.\nقال ابن عطية في تفسيره: \"هذا موجودٌ في كلام العرب، ومنه قوله تعالى: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: الآية ٢٢] وذلك إنما يخرج من الأجاج\".\nانظر: المحرر الوجيز لابن عطية (٦/ ١٥٢).\n(^٣) هم عبدة النيران القائلون بأن للعالم أصلين: نورٌ وظلمة، والمجوس في الأصل: النجوس لتدنِّيهم باستعمال النجاسات، والميم والنون يتعاقبان، وهم من أقدم الطوائف وأصلهم من بلاد فارس وقد نبغوا في علم النجوم، ومن فرقهم: الكيومرثية، والمانوية، والثنوية وغيرها.\nانظر: الملل والنحل للشهرستاني (١/ ٢٧٤ - ٢٩٠)، معجم ألفاظ العقيدة لعامر عبد الله فالح (ص: ٣٦٣).","vol":"2","page":261},{"text":"٥٣٦ - حدثنا محمد بن إسحاق الصغاني، أخبرنا ابن أبي مريم (^١)، أخبرنا محمد بن جعفر (^٢) أخو إسماعيل بن جَعفر، أخبرني العلاء بن\n⦗٢٦٢⦘ عبد الرحمن (^٣)، عن أبيه، عن أبي هُريرَةَ قال: قال رسولُ الله ﷺ: \"أَحْفوا الشَّوَارِبَ، وَأَعْفُوا اللحى، خَالِفوا المَجُوسَ\" (^٤).\nورواه (^٥) سليمانُ بن بلال فَقال (^٦): جُزُّوا (^٧).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) ابن أبي كثير الأنصاري الزُّرقي مولاهم.\n(^٣) ابن يعقوب الحُرَقي، أبو شبل المدني.\n(^٤) أخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥٥) عن أبي بكر بن إسحاق عن سعيد بن أبي مريم به، ولفظه: \"جزوا الشوارب، وأرخوا اللحى\".\nفائدة الاستخراج:\nعرَّف المصنِّف بمحمد بن جعفر بأنه: أخو إسماعيل بن جعفر.\n(^٥) في (ط) و(ك): \"رواه\" بدون واو العطف.\n(^٦) كلمة: \"فقال\" ليست في (ط) و(ك)، وسليمان بن بلال هو: التيمي مولاهم المدني.\n(^٧) علَّقه المصنِّف، ووصله الإمام أحمد في \"المسند\" (٣٦٥) عن منصور بن سلمة الخزاعي عن سليمان بن بلال عن العلاء بن عبد الرحمن به.","vol":"2","page":261},{"text":"٥٣٧ - حَدثنا أبو مَنصور الحسن بن السُّكَين البَلَدِي [بِبَلَدٍ] (^١)،\n⦗٢٦٣⦘ وَعباس بن محمد الدوري قالا: حدثنا محمد بن بِشْرٍ العَبْدِي (^٢)، ح\nوَحدثنا موسى بن إسحاق القَوَّاس الكوفي، حدثنا عبد الله بن نُمَير (^٣)، كلاهما عن عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ قال: \"أَحْفُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى\" (^٥).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهما موضعان، قال السمعاني: \"أحدهما: البلد اسم بلدة تقارب الموصل يقال لها بلد الحطب، وبها كان يونس بن متى ﵊ … والثاني: منسوب إلى بلد الكرج التي بناها أبو دلف وسماها \"البلد\"، وأهلها ينتسبون بهذه النسبة\" ثم قال: \"وأكثر من ينتسب إليها إنما ينتسب بالكرجي والله أعلم\".\nوقال ياقوت: \"وربما قيل لها: بَلَط بالطاء، واسمها بالفارسية: شهراباذ\".\nوتعرف اليوم باسم \"اسكي موصل\" على ما في \"بلدان الخلافة الشرقية\".\nولم يذكر السمعاني ﵀ شيخ المصنِّف هذا، وقد ذكره ياقوت فقال: \"والحسن -وقيل الحسين والأول أصح- ابن المسكين بن عيسى بن فيروز أبو منصور البلدي، =\n⦗٢٦٣⦘ = حدث عن شجاع بن الوليد ومحمد بن بشر العبدي، ومحمد بن عبيد الطنافسي … \". كذا وقع في المطبوع من \"معجم البلدان \"ابن المسكين\" ولعله خطأ مطبعي، ولم أجد له ترجمة في موضعٍ آخر، وقد تابعه الدوري في هذا الإسناد فالحمد لله. انظر: الأنساب للسمعاني (٢٨٤)، معجم البلدان لياقوت (١/ ٥٧٠)، بلدان الخلافة الشرقية (ص: ١٢٩).\n(^٢) هو: ابن الفُرافصة بن المختار، أبو عبد الله الكوفي.\n(^٣) الهَمْدَاني الكوفي.\n(^٤) ابن حفص بن عاصم بن عمر بن الخطاب العُمري البصري، ووقع في (ط): \"عبد الله\" بدل \"عبيد الله\"، وهو خطأ.\n(^٥) أخرجه البخاري في صحيحه -كتاب اللباس- باب إعفاء اللحى، وعَفوا: كثروا وكثرت أموالهم (الفتح ١٠/ ٣٦٣ ح ٥٨٩٣) من طريق عبدة بن سليمان عن عبيد الله بن عمر به.\nوأخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥٢) عن محمد بن المثنى عن يحيى بن سعيد، وعن محمد بن عبد الله بن نمير عن أبيه كلاهما عن عبيد الله بن عمر به.\nفائدة الاستخراج:\nفي إسناد المصنِّف بيان المهمل عند مسلم في: ابن نمير، وعبيد الله بن عمر.","vol":"2","page":262},{"text":"٥٣٨ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنَّ مالكًا أخبره، ح\nوحدثَنا ابنُ الجُنَيد أبو جعفر (^١)، حدثنا مُطَرِّفٍ (^٢)، حدثنا مالك بن أنس (^٣)، عن أبي بكر بن نافع (^٤) عَن أبيه، عن ابن عمر أنَّ رسولَ الله ﷺ (^٥) أمر بإحْفَاءِ الشَّوارب وَإعْفَاءِ اللّحَى (^٦).\n_________\n(^١) محمد بن أحمد بن الجنيد البغدادي الدقاق.\n(^٢) ابن عبد الله بن مُطَرِّف بن سليمان اليساري الهلالي، ابن أخت الإمام مالكٍ.\n(^٣) وهو في الموطأ -كتاب الشَّعَر -باب السنة في الشَّعَر (٩٤٧ ح ١).\nووقع في (م): \"مطرف بن مالك بن أنس\" وهو خطأ.\n(^٤) العدوي مولاهم المدني، قال الحافظ ابن حجر: \"أخرج ابن حبان حديثه في صحيحه وسماه: عمر، وقال الحكم أبو أحمد: لم أقف على اسمه\".\nوهو غير أبي بكر بن نافع العدوي مولاهم المدني، قاضي بغداد، هذا فيه كلامٌ بخلاف الأول.\nانظر: تهذيب التهذيب لابن حجر (١٣٦ - ١٣٧).\n(^٥) ما بين النجمين سقط من (ط).\n(^٦) أخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥٣) عن قتيبة بن سعيد عن مالكٍ به.","vol":"2","page":264},{"text":"٥٣٩ - حدثنا (^١) الصاغاني، أخبرنا عبد الله بن يوسف (^٢)، عن\n⦗٢٦٥⦘ مالك بإسنادِهِ مثلَه إلا أنَّه قال: الشَّارِبِ (^٣).\n_________\n(^١) في (ط) و(ك): \"وحدثنا\".\n(^٢) التِّنَيسي، أبو محمد الكلاعي المصري، نزيل تِنِّيس.\nقال يحيى بن معين: \"أثبت الناس في الموطأ القعنبي، ثم عبد الله بن يوسف التنِّيسي =\n⦗٢٦٥⦘ = بعده\". انظر: تهذيب الكمال للمزي (١٦/ ٣٣٥).\n(^٣) أخرجه أبو داود في سننه -كتاب الترجُّل- بابٌ في أخذ الشارب (٤/ ٨٤ ح ٤١٩٩) عن القعنبي عن مالك به، وقال: \"الشوارب\" بدل \"الشارب\".","vol":"2","page":264},{"text":"٥٤٠ - حدثنا ابن شَبَابَان بمكة واسمُهُ أحمد بن محمد بن موسى بن شَبَابَان (^١)، حدثنا أبو بِشر بَكْر بن خَلَف، حدثنا يزيد بن زُرَيعٍ، حدثنا عمر بن محمد (^٢)، حدثنا نافع، عن ابن عمر قال: قال النبي ﷺ: \"خَالِفُوا المشركينَ: أَحْفُوا الشَّوارب وأَعْفُوا اللّحَى\" (^٣).\n_________\n(^١) أحمد بن محمد بن موسى بن عبد الرحمن العطار المكي، يُعرف بابن شبابان، ذكره ابن أبي حاتم وقال: \"كتب عنه أبي بمكة في المذاكرة\"، ولم يورد فيه جرحًا ولا تعديلًا، وذكره المزي في تلاميذ بكر بن خلف، وترجم له الفاسي في \"العقد الثمين\" ترجمة مختصرة، ولم يذكر فيه جرحًا ولا تعديلًا.\nتنبيه:\nوقع فيه في المطبوع من \"العقد الثمين\": ابن شامان، وهو تصحيفٌ مطبعي. انظر: الجرح والتعديل لابن أبي حاتم (٧٢)، تهذيب الكمال للمزي (٤/ ٢٠٧)، العقد الثمين للفاسي (٣/ ١٧٤).\n(^٢) ابن زيد بن عبد الله بن عمر بن الخطاب العدوي.\n(^٣) أخرجه البخاري في صحيحه -كتاب اللباس -باب تقليم الأظفار (الفتح ١٠/ ٣٦١ ح ٥٨٩٢) عن محمد بن المنهال عن يزيد بن زريعٍ به.\nوأخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥٤) عن سهل بن عثمان عن يزيد بن زريعٍ به، وفيه: \"أوفوا\" بدل \"أعفوا\".","vol":"2","page":265},{"text":"<span data-type='title' id=toc-140>بَابُ (^١) إِيْجاب -حَلْقِ العَانَةِ، وَقَصِ الشَّارب، وَتَقْلِيْم الأَظْفَارِ، وَنَتف الآبَاط (^٢)، وَالتوقَيْتِ فِيْها، وَمِنْهُ الخِتَان وَالسوَاك وَغَسْلُ البَرَاجِمِ وَانْتِقَاصُ المَاءِ </span>(^٣)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك): \"الإبط\" بالإفراد.\n(^٣) انتقاص الماء معناه: الاستنجاء بالماء كما سيأتي في ح (٥٤٤).","vol":"2","page":266},{"text":"٥٤١ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا جعفر بن سليمان (^٢)، عن أبي عمران الجَوْني (^٣)، عن أنس بن مالك قال: وُقِّتَ لنا في قَصِّ الشَّارِب وَتَقْلِيم الأظْفار ونَتْفِ الإِبط وَحَلْقِ العَانَةِ أربعين يومًا (^٤).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٨٥) غير أن فيه: \"جعفر بن سليمان عن صدقة عن أبي عمران عن أنس\" وسيأتي الكلام عليه في تخريج الحديث إن شاء الله تعالى.\n(^٢) الضُّبَعي، أبو سليمان البصري.\n(^٣) عبد الملك بن حبيب الأزدي البصري.\n(^٤) أخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥١) عن يحيى بن يحيى وقتيبة بن سعيد كلاهما عن جعفر بن سليمان عن أبي عمران به، وفيه: \"ألا نترك أكثر من أربعين ليلة\".\nتنبيه:\nعزا الحافظ ابن حجر الحديث في \"الإتحاف\" إلى أبي عوانة بهذا الإسناد الذي هنا، =\n⦗٢٦٧⦘ = وجاء في مسند الطيالسي ذكر صدقة -وهو: ابن موسى الدقيقي- بين جعفر بن سليمان، وأبي عمران!\nوقد أخرج الحديث الإمام أحمد في \"المسند\" (٣/ ١٢٢) عن يزيد بن هارون.\nوأخرجه أبو داود في \"سننه\" -كتاب الترجل- بابٌ في أخذ الشارب (٤/ ٨٤ ح ٤٢٠٠) عن مسلم بن إبراهيم كلاهما عن صدقة الدقيقي -المعروف بصاحب الدقيق- عن أبي عمران الجَوني عن أنسٍ به، ولفظه: \"وَقَّت لنا رسول الله ﷺ\"، وعقَّب أبو داود رحمه الله تعالى قائلًا: \"رواه جعفر بن سليمان عن أبي عمران عن أنس، لم يذكر النبي ﷺ قال: وُقِّت لنا، وهذ أصح\".\nولم أجد أحدًا أخرجه بذكر صدقة الدقيقي بين جعفر بن سليمان وأبي عمران، وفضلًا عن ذلك لم أجد لجعفر بن سليمان رواية عن الدقيقي، فلعل ما وقع في مسند الطيالسي خطأ، والله أعلم.\nوأما ما قاله أبو داود السجستاني من أن رواية جعفر بن سليمان التي فيها: \"وُقّت لنا\" أصح، فهو الصواب لأن صدقة الدقيقي متكلَّمٌ فيه، وقال الدارقطني: \"متروك\".\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٤٣٢)، سؤالات البرقاني للدارقطني (ص: ٣٧) تهذيب الكمال للمزي (١٣/ ١٥٠)، ميزان الاعتدال للذهبي (٣١٢).","vol":"2","page":266},{"text":"٥٤٢ - حدثَنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يُونس، خ\nوَحدثنا (^١) أبو أُميَّةَ، حدثنا أبو أيوبَ الهاشميُّ (^٢)، حدثنا إبراهيمُ بن سَعْدٍ (^٣) كِلاهما عَن الزُّهري، عن سعيد بن المسيَّب، عن\n⦗٢٦٨⦘ أبي هُريرة، عن رسول الله ﷺ أنَّه قال: \"الفطرةُ خمسٌ: الاخْتِتَانُ، والاسْتِحْدَادُ، وقصُّ الشَّاربِ، وتَقْلِيمُ الأَظْفَارِ، ونَتْفُ الإبط\" (^٤).\n_________\n(^١) في (ط) و(ك): \"حدثنا\" بدون واو العطف.\n(^٢) سليمان بن داود بن علي بن عبد الله بن عباس القرشي.\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٤) أخرجه البخاري في صحيحه -كتاب اللباس- باب تقليم الأظفار (الفتح ١٠/ ٣٦١ ح ٥٨٩١) عن أحمد بن يونس، وأخرجه في كتاب الاستئذان -باب الختان بعد الكِبَر ونتف الإبط (الفتح ١١/ ٩٠ ح ٦٢٩٧) عن يحيى بن قزعة كلاهما عن إبراهيم بن سعد عن الزهريّ به.\nوأخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٢ ح ٥٠) عن أبي الطاهر بن أبي السرح الأموي وحرملة بن يحيى كلاهما عن عبد الله بن وهب عن يونس عن الزهريّ به.","vol":"2","page":267},{"text":"٥٤٣ - حدثنا زكريا بن يحيى (بن أسد) (^١)، حدثنا سفيان بن عيينة، عن الزهري، ح\nوَحَدثنا الترمذي (^٢)، حدثنا الحميدي (^٣)، حدثنا سفيان (^٤) قال: سمَعتُ الزهريَّ، عن سعيد بن المسيب، عن أبي هُريرةَ أنَّ النبيَّ ﷺ قال: \"الفِطْرَةُ خَمْسٌ -أو خمسٌ من الفطرة-: الخِتَانُ، والاسْتِحْدَادُ، وَتَقْلِيمُ\n⦗٢٦٩⦘ الأظْفَارِ، وَنَتْفُ الإبط، وقصُّ الشَّارب\" (^٥).\n_________\n(^١) اسم جده: \"ابن أسد\" ليس في (م).\nوهو: أبو يحيى المروزي، نزيل بغداد، انظر: (١٦٤).\n(^٢) محمد بن إسماعيل بن يوسف السُّلَمي، أبو إسماعيل الترمذي.\n(^٣) عبد الله بن الزبير بن عيسى الأسدي، أبو بكر الحميدي، والحديث في مسنده (٤١٨).\n(^٤) وقع في (م): \"وحدثنا الزهريّ، أخبرنا حميد بن سفيان\"، وهو خطأ ظاهر، وسفيان هو: ابن عيينة.\n(^٥) أخرجه البخاري في صحيحه -كتاب اللباس- باب قص الشارب (الفتح ١٠/ ٣٤٧ ح ٥٨٨٩) عن علي بن المديني.\nوأخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢١ ح ٤٩) عن أبي بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب كلهم عن سفيان بن عيينة عن الزهري به.","vol":"2","page":268},{"text":"٥٤٤ - حدثَنا أحمد بن محمد بن أبي رَجاء المِصِّيْصِي، حدثنا وكيع بن الجراح، حدثنا زكريا بن أبي زائدةَ (^١)، عن مُصعَب بن شَيبة (^٢)، عن\n⦗٢٧٠⦘ طلق بن حبيب (^٣)، عن ابن الزبير (^٤)، عن عائشةَ قالت: قال رسول الله ﷺ: \"عشرةٌ مِن السُّنَّةِ: قصُّ الشَّارب، وإعْفَاءُ اللِّحَى، والسِّوَاكُ، والاسْتِنْثَارُ بالماءِ، وقَصُّ الأظفَارِ، وغَسْلُ البَرَاجِمِ، وَنَتْفُ الإبط، وَحَلْقُ العَانَةِ، وَانْتِقَاصُ الماءِ\" -يعني الاسْتِنْجَاءَ بالماء (^٥) -.\nقال زكريا: قال مصعب (^٦): ونسيتُ العاشرةَ، إلا أن تكون المضمضة (^٧).\n_________\n(^١) واسم أبي زائدة خالد -وقيل: هبيرة- الهَمْدَاني الوادعي مولاهم، انظر: ح (٤٧٧).\n(^٢) ابن جبير بن شيبة بن عثمان الحَجَبي المكي.\nوثقه ابن معين، والعجلي.\nوقال ابن سعد: \"كان قليل الحديث\"، وقال الإمام أحمد: \"روى أحاديث مناكير\"، ونقل الحافظ ابن حجر عن أبي داود قوله فيه: \"ضعيف\" بعد تخريج حديث: \"أنه ﷺ كان يأمر بالغسل من الجنابة والحجامة ومن غسل الميت\" والحديث في سنن أبي داود وليس فيها التضعيف المذكور، فلعلها في رواية غير المطبوعة.\nوقال أبو حاتم الرازي: \"لا يحمدونه، وليس بقوي\"، وقال النسائي: \"منكر الحديث\"، وقال مرة: \"في حديثه شيءٌ\"، وذكره العقيلي في الضعفاء، وقال ابن عدي: \"تكلموا في حفظه\"، نقله الحافظ ابن حجر في التهذيب، ولم أجد ترجمة مصعب بن شيبة في الكامل.\nوضعفه الدارقطني مرة، وقال مرة: \"ليس بالقوي ولا بالحافظ\".\nوقال الذهبي في الكاشف: \"فيه ضعفٌ\"، وذكره في المتكلَّم فيهم بما لا يوجب الردَّ.\nوقال ابن حجر: \"لين الحديث\".\nانظر: الطبقات لابن سعد (٥/ ٤٨٨)، الثقات للعجلي (٢٨٠)، سنن أبي داود =\n⦗٢٧٠⦘ = (١/ ٩٦ ح ٣٤٨)، سنن النسائي (٨/ ١٢٨)، الضعفاء للعقيلي (٤/ ١٩٦)، الجرح والتعديل لابن أبي حاتم (٨/ ٣٠٥)، سنن الدارقطني (١/ ١١٣، ١٣٤)، الكاشف (٢٦٧)، ومعرفة الرواة المتكلَّم فيهم بما لا يوجب الرد للذهبي (ص: ١٧٤)، التقريب (٦٦٩١).\n(^٣) العَنَزي البصري، صدوق، تكلموا فيه للإرجاء، وذكره بعض المؤلفين في الضعفاء لأجل ذلك.\nانظر: الطبقات لابن سعد (٧/ ٢٢٧)، الضعفاء الصغير للبخاري (ص ١٢٧، رقم ١٧٩) الجرح والتعديل لابن أبي حاتم (٤/ ٤٩٠)، تهذيب الكمال للمزي (١٣/ ٤٥١)، التقريب (٣٠٤٠).\n(^٤) هو: عبد الله كما في صحيح مسلم.\n(^٥) هو من تفسير وكيعٍ كما وضَّحتها رواية مسلم.\n(^٦) في (ط) و(ك): \"وقال زكريا: وقال مصعب\".\n(^٧) أخرجه مسلم في كتاب الطهارة -باب خصال الفطرة (١/ ٢٢٣ ح ٥٦) عن قتيبة بن سعيد وأبي بكر بن أبي شيبة وزهير بن حرب، ولفظه: \"عشر من الفطرة\".\nوأخرجه النسائي في سننه -كتاب الزينة- باب من سنن الفطرة (٨/ ١٢٦) عن =\n⦗٢٧١⦘ = إسحاق بن راهويه.\nوأخرجه الإمام أحمد في المسند (٦/ ١٣٧) كلهم عن وكيع عن زكريا بن أبي زائدة به.\nوأخرجه الإمام مسلم أيضًا -في الموضع السابق- عن أبي كريب محمد بن العلاء عن يحيى بن زكريا بن أبي زائدة عن أبيه به.\nفائدة الاستخراج:\nبيَّنت رواية المصنِّف أن المراد بالفطرة هي السنَّة، وهذا من فوائد الاستخراج.\nوهذا الحديث تكلَّم فيه النقاد:\nفقد نقل السيوطي -في شرح النسائي- عن الإمام أحمد أنه قال: \"مصعب بن شيبة أحاديثه مناكير، منها: عشرة من الفطرة\".\nونقل أيضًا عن ابن منده قوله: \"تركه البخاري فلم يخرجه، وهو حديثٌ معلولٌ\".\nوأخرج النسائي الحديث في سننه -كتاب الزينة- باب من سنن الفطرة (٨/ ١٢٨) من طريق المعتمر بن سليمان عن أبيه، ومن طريق أبي بشر جعفر بن إياس كلاهمها عن طلق بن حبيب قال: \"عشرة من الفطرة\" من قوله، وهو تابعي، وقوله يسمى مقطوعًا.\nثم قال النسائي معقبًا: \"وحديث سليمان التيمي وجعفر بن إياسٍ أشبه بالصواب من حديث مصعب بن شيبة، ومصعبٌ منكر الحديث\".\nوسئل الدارقطني عن الحديث فقال: \"يرويه طلق بن حبيب، واختلف عنه: فرواه مصعب بن شيبة، عن طلق بن حبيب، عن عبد الله بن الزبير، عن عائشة عن النبي ﷺ، وخالفه سليمان التيمي وأبو بشر جعفر بن إياس [فروياه] عن طلق بن حبيب قال: كان يقال: عشر من الفطرة وهما أثبت من مصعب بن شيبة وأصح حديثًا\".\nتنبيه:\nما بين المعقوفتين وقع في \"العلل\" بالإفراد: \"فرواه\".\nوقد دافع ابن دقيق العيد عن راويه المتفرد برفعه -وهو: مصعب بن شيبة- وذهب =\n⦗٢٧٢⦘ = إلى تصحيح الحديث فقال -كما نقله السيوطي في شرح النسائي-: \"لم يلتفت مسلمٌ لهذا التعليل لأنه قدَّم وصل الثقة عنده على الإرسال، وقد يقال في تقوية رواية مصعب: أن تثبُّته في الفرق بين ما حفظه وبين ما شك فيه جهةٌ مقوية لعدم الغفلة، ومن لا يتهم بالكذب إذا ظهر منه ما يدل على التثبت قويت روايته، وأيضًا لروايته شاهدٌ مرفوعٌ في كثير من هذا العدد من حديث أبي هريرة أخرجه الشيخان\".\nكلام ابن دقيق العيد نقله السيوطي بالمعنى وهو بنحوه في شرح الإلمام.\nوكلامه رحمه الله تعالى مبنيٌّ على إخراج مسلمٍ للحديث، وتبعًا لذلك ذهب إلى توثيق مصعب بن شيبة، وقد سبق في ترجمته تضعيف الأكثرين له، وقول ابن حجرٍ فيه: \"ليِّن الحديث\"، وعليه فيتجه قول الإمام أحمد، والنسائي، والدارقطني، وابن منده رحمهم الله تعالى، والله أعلم.\nوقد حسن الشيخ الألباني الحديث في صحيح أبي داود وأحال على صحيح مسلم.\nانظر: العلل للدارقطني (مخطوط ٥/ ٢٠ ب)، شرح الإلمام لابن دقيق العيد (مخطوط ١٤٥ أ- ١٤٦ ب)، شرح النسائي للسيوطي -المطبوع بحاشية السنن- (٨/ ١٢٨)، صحيح سنن أبي داود للألباني (١/ ١٣).","vol":"2","page":269},{"text":"٥٤٥ - حدثنا أبو داودَ السِّجْزِي (^١)، حدثنا يحيى بن مَعين، حدثنا وكيعٌ بمثلِهِ، وقال بدل: السُّنَّةِ: الفِطْرَة، والاستنشاق (^٢).\n_________\n(^١) ويقال في نسبته: السجستاني كما سبق في ح (٢٥)، وهو سليمان بن الأشعث صاحب السنن والحديث في سننه -كتاب الطهارة- باب السواك من الفطرة (١/ ١٤ ح ٥٣).\n(^٢) أي وقال بدل الاستنثار بالماء: الاستنشاق، وتخريج الحديث وما يتعلق به مضى في الذي قبله.","vol":"2","page":272},{"text":"<span data-type='title' id=toc-141>بَابُ (^١) الترغِيْبِ في السِّوَاك عنْهَ كلِّ صَلاةٍ، وَالدلِيْلِ علَى إِبَاحَةِ تَرْكهِ، وأن اسْتِعْمَالَهُ في الوُضوْءِ، وغيرِ الوُضُوءِ غَيْرُ حَتمٍ</span>\n_________\n(^١) في (ط) و(ك): \"بيان\" بدل \"باب\".","vol":"2","page":273},{"text":"٥٤٦ - حَدثنا الربيع بن سليمان (^١)، أخبرنا الشافعيُّ (^٢)، أخبرنا سفيان، ح\nوحَدثنا محمد بن شَاذَان الجوهري (^٣)، حدثنا المُعَلَّى بن منصور (^٤)، حدثنا سفيان بن عُيَيْنَة، عَن أبي الزناد (^٥)، عن الأعرج (^٦)، عن أبي هريرة، عَن النَّبيِّ ﷺ قال: \"لولا أن أَشُقَّ على أمتي لأمرْتُهم بالسِّواكِ عِند كل صلاةٍ، ولأمرتُهم بتأخيرِ العِشاء\" (^٧).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) مسند الشافعي (ص: ١٣).\n(^٣) محمد بن شاذان بن يزيد البغدادي، أبو بكر الجوهري.\n(^٤) الرازي، أبو يعلى، نزيل بغداد.\n(^٥) عبد الله بن ذكوان القرشي.\n(^٦) عبد الرحمن بن هرمز المدني.\n(^٧) أخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٢) عن قتيبة بن سعيد وعمرو الناقد وزهير بن حرب كلهم عن ابن عيينة عن أبي الزناد به.\nفائدة الاستخراج:\nقوله: \"ولأمرتهم بتأخير العشاء\" ليس عند مسلم وهذا من فوائد الاستخراج.","vol":"2","page":273},{"text":"٥٤٧ - حَدثنا إبراهيم السَّرَّاجُ (^١) أخو أبي العَباس\n⦗٢٧٤⦘ حدثنا يَحيى بن يحيى (^٢)، عن مغيرةَ -يَعْني: ابنَ عبد الرحمن (^٣) -، عن\n⦗٢٧٥⦘ أبي الزناد بمثله: \"عَلى الناسِ لأمرتهم بالسِّواك\" (^٤).\n_________\n(^١) بفتح السين، وتشديد الراء، وفي آخرها الجيم، نسبة إلى عمل السَّرْج الذي يوضع على =\n⦗٢٧٤⦘ = الفرس. والمنتسب إليه هنا هو: إبراهيم بن إسحاق بن إبراهيم بن مهران الثقفي مولاهم النيسابوري، ثم البغدادي، توفي سنة (٢٨٣ هـ).\nكان من تلاميذ الإمام أحمد وكان الإمام يحضره، ويفطر عنده، وينبسط في منزله، ووثقه الدارقطني، وابن الجوزي، والذهبي.\nانظر: تاريخ بغداد للخطيب (٦/ ٢٦)، الأنساب للسمعاني (٧/ ٦٥)، المنتظم لابن الجوزى (١٣٦١)، سير أعلام النبلاء للذهبي (١٣/ ٤٨٩).\n(^٢) ابن بكر بن عبد الرحمن التميمي الحنظلي، أبو زكريا النيسابوري.\n(^٣) ابن عبد الله بن خالد بن حِزام الحِزَامي المدني.\nقال عنه الإمام أحمد: \"ما أرى به بأسًا، حدث عنه ابن مهدى، وكان عنده كتاب عن أبي الزناد\"، وقال أيضًا: \"ما بحديثه بأس\".\nوكذا قال أبو داود: \"لا بأس به\"، وقال مرة: \"رجلٌ صالح\".\nوذكره ابن حبان، وابن شاهين في الثقات، وقال ابن عدي: \"عامة رواياته عن أبي الزناد من هذه النسخة شيءٌ كثير يوافقه الثقات عليها عن أبي الزناد، ومنه ما لا يوافق عليه\".\nوقال ابن معين -في رواية الدوري-: \"المغيرة بن عبد الرحمن الحزامي، صاحب أبي الزناد ليس بشيءٍ، والمغيرة بن عبد الرحمن المخزومي ثقة\".\nوقال ابن محرز: \"سئل عن مغيرة بن عبد الرحمن بن الحارث الحزامي، فقال: ضعيف الحديث\".\nوقال النسائي: \"ليس بالقوي\".\nوأما ابن معين ﵀ فقد جاء عنه في شأن هذا الرجل روايتان، وكلاهما حصل في راويهما لها شيء: فرواية الدوري نبَّه أبو داود على حصول قلب فيها أدى إلى توهين =\n⦗٢٧٥⦘ = هذا الراوي، قال الآجري: \"سألت أبا داود عن المغيرة بن عبد الرحمن المخزومي، فقال: ضعيف، فقلت له: إن عباسًا حكى عن ابن معين أنه ضعف الحزامي ووثق المخزومي؟ فقال: غلط عباس\".\nوأما رواية ابن محرز عن ابن معين ففيها ما يوهم تضعيف هذا الراوى حيث حلَّت نسبته محل نسبة المخزومي فأدت إلى التباس الأمر فهذا جده: الحارث، ولذلك فهو المخزومي، وليس الحزامي الذي جده: عبد الله بن خالد، وهو المترجم له هنا.\nوذكره الذهبي في \"المتكلم فيهم بما لا يوجب الرد \"وفي \"الديوان\" ووثقه، ورمز له \"صح\" في \"الميزان\" وقال: \"وثقوه، وحديثه مخرجٌ في الصحاح\".\nوقال ابن حجر في \"هدي الساري\": \"قد اعتمده الجماعة\"، وقال في \"التقريب\": \"ثقة له غرائب\" ولعله الصواب إن شاء الله تعالى، ولعل هذه الغرائب هي المشار إليها في كلام ابن عدي السابق، والله أعلم.\nانظر: تاريخ الدوري (ص: ٥٨٠ - ٥٨١)، معرفة الرجال لابن محرز (١/ ٧١)، العلل رواية عبد الله (٥١٠)، الجرح والتعديل لابن أبي حاتم (٨/ ٢٢٥)، الكامل لابن عدي (٦/ ٢٣٥٤)، الثقات لابن شاهين (ص: ٣٠٢)، تهذيب الكمال للمزي (٢٨/ ٣٨٧) المتكلم فيهم بما لا يوجب الرد (ص: ١٧٨)، وديوان الضعفاء (ص: ٣٩٥)، والميزان للذهبي (٤/ ١٦٣)، هدي الساري (ص: ٤٦٧)، وتهذيب التهذيب (١٠/ ٢٣٩)، والتقريب لابن حجر (٦٨٤٥).\n(^٤) أخرجه البخاري في صحيحه -كتاب الجمعة- باب السواك يوم الجمعة (الفتح ٤٣٥ ح ٨٨٧) من طريق مالك عن أبي الزناد به.","vol":"2","page":273},{"text":"٥٤٨ - حدثنا أبو أمية، حدثنا قَبِيصة (^١)، حدثنا سفيان، عن\n⦗٢٧٦⦘ المقدام [بن شُريح] (^٢) عن أبيه، عن عَائشة قالت: كان النَّبيُّ ﷺ إذا دخل بيتَه أوّل ما يَبدأ به بالسِّواك (^٣).\n_________\n(^١) ابن عُقبة السُّوَائي، أبو عامر الكوفي، وشيخه سفيان هو: الثوري.\n(^٢) ما بين المعقوفتين من (ط) و(ك)، وهو: ابن هانئ الحارثي الكوفي.\n(^٣) أخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٤) من طريق عبد الرحمن بن مهدي عن سفيان به.","vol":"2","page":275},{"text":"٥٤٩ - حَدثَنا ابن أبي رجاء (^١)، حدثنا وكيع، ح\nوحَدثنا محمد بن إسحاق البَكَّائي (^٢)، حدثنا يعلى (^٣)، ح\nوحَدثَنا الدقيقي (^٤)، حدثنا يزيد بن هارون، ح\nوحَدثنا الحسن بن عَفان (^٥)، حدثنا محمد بن عبيد (^٦)، ح\nوحَدثنا أبو أُميَّةَ، حدثنا أبو نعيم (^٧)، وعبيد الله (^٨)، كلهم عن مِسْعَر (^٩)، عن المقدام بن شُرَيحٍ، عن أبيه، عن عائشةَ قالت:\n⦗٢٧٧⦘ قلتُ لها (^١٠): بأي شيءٍ كان يَبْدأ رسولُ الله ﷺ إذا دخل بيتَه؟ قالت: بالسِّواكِ (^١١).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي الثغري.\n(^٢) العامري، أبو بكر الكوفي.\n(^٣) ابن عبيد بن أبي أمية الطنافسي الكوفي.\n(^٤) محمد بن عبد الملك الواسطي.\n(^٥) وقع (ط) خطأً: \"عبدان\" بدل \"عفان\"، وهو: الحسن بن علي بن عفان العامري.\n(^٦) ابن أبي أمية الطنافسي الكوفي.\n(^٧) الفضل بن دُكَين التيمي مولاهم الكوفي.\n(^٨) ابن موسى بن باذام العبسي مولاهم الكوفي، انظر: الحديث الذي في المقدمة.\n(^٩) ابن كِدَام الهلالي.\n(^١٠) هذا الأسلوب نظير ما تقدم التعليق عليه في ح (٩١) في فائدة الاستخراج، وهذه الرواية جاءت على الجادة في صحيح مسلم: \"سألت عائشة قلت: بأي شيء كان يبدأ النبي ﷺ إذا دخل بيته، قالت: بالسواك\".\n(^١١) أخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٣) من طريق محمد بن بشر عن مسعر بن كدامٍ به.","vol":"2","page":276},{"text":"<span data-type='title' id=toc-142>بَابُ (^١) صفَةِ السِّوَاكِ وَأنَّهُ للِّسانِ وَالفَمِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":278},{"text":"٥٥٠ - حَدثنا جَعفرُ بن محمد الخفَّاف الأنطاكي (^١)، حدثنا الهيثم بن جمَيل، ح\nوَحدثنا أبو أُمَيَّة، حدثنا أبو النعمان (^٢)، ح\nوحدثنا جعفر بن نوح الأَذَني (^٣)، حدثنا محمد بن عيسى -يعني ابن الطَّبَّاع (^٤) -، قالوا: حدثنا حماد بن زيد، عن غَيلان بن جَرير (^٥)، عن أبي بُرْدة (^٦)، عن أبي موسى قال: دخلتُ على رسول الله ﷺ وهو يَسْتَاكُ على طَرَفِ لسانِهِ.\n⦗٢٧٩⦘ ولفظ أبي النعمان: دخلتُ على رسول الله ﷺ وهو يَسْتَاك والسِّواك على فيهِ، وهو يقول: عَقْ، عَقْ (^٧).\n_________\n(^١) ضعيف، وشيخه الهيثم فيه كلامٌ يسير.\n(^٢) محمد بن الفضل السدوسي، لقبه: عارم.\n(^٣) بفتح الألف والذال المعجمة وفي آخرها النون، نسبة إلى \"أذنة\" بلدة بساحل الشام عند طرسوس كذا قال السمعاني، وهي اليوم تتبع تركيا جغرافيًّا.\nوجعفر بن نوح هو: جعفر بن محمد بن نوح الأذنيِ، قال الذهبي في السير (١٤/ ١٠٧): يروى عن محمد بن عيسى الطباع، \"ثقة كبير\" إهـ.\nانظر: الأنساب للسمعاني (١/ ١٦٧)، بلدان الخلافة الشرقية لكي لسترنج (ص: ١٦٣).\n(^٤) محمد بن عيسى بن نجيح البغدادي، أبو جعفر نزيل أذنة.\n(^٥) المِعْوَلي الأزدي البصري.\n(^٦) ابن أبي موسى عبد الله قيس الأشعري، مختلفٌ في اسمه، وقيل: اسمه كنيته.\n(^٧) أخرجه البخاري في صحيحه -كتاب الوضوء- باب السواك (الفتح ١/ ٤٢٣ ح ٢٤٤) عن أبي النعمان محمد بن الفضل السدوسي عن حماد بن زيد به.\nوأخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٥) عن يحيى بن حبيب الحارثي عن حماد بن زيد به.\nفائدة الاستخراج:\nلفظ أبي النعمان الذي ذكره المصنِّف ليس عند مسلم.","vol":"2","page":278},{"text":"٥٥١ - حَدثنا يوسف القاضي (^١)، حدثنا أبو الربيع (^٢)، حدثنا حماد بمثله: وهو يقول: آه، آه، كأنَّه يَتَهَوَّع (^٣) (^٤).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم القاضي البغدادى.\n(^٢) سليمان بن داود العتكي الزهراني البصري.\n(^٣) اختلفت ألفاظ الرواة في حكاية الصوت الحاصل منه ﷺ حين استعمال السواك على لسانه، ففي الحديث الماضي قال: \"عق، عق\"، وفي روايات أخرى ذكرها الحافظ ابن حجر في الفتح: \"أع، أع\" بفتح الهمزة، وضمها، وفي رواية: \"إخ، إخ\" ثم قال الحافظ: \"وإنما اختلف الرواة لتقارب مخارج هذه الأحرف، كلها ترجع إلى حكاية صوته ﷺ إذا جعل السواك على طرف لسانه، والمراد طرفه الداخل كما عند أحمد \"يستن إلى فوق\" ولهذا قال كأنه يتهوُّع، والتهوُّع: التقيؤ، أي له صوت كصوت المتقيء على سبيل المبالغة\".\nانظر: النهاية لابن الأثير (٥/ ٢٨٢)، فتح الباري (١/ ٤٢٤).\n(^٤) أخرجه أبو داود في سننه -كتاب الطهارة- باب كيف يستاك (١/ ١٣ ح ٤٩) عن مسدد وأبي الربيع الزهراني كلاهما عن حماد بن زيدٍ به.","vol":"2","page":279},{"text":"٥٥٢ - حَدثنا أبو داود الحرانيِ، حدثنا أبو عَتَّاب سهل بن حماد (^١)،\n⦗٢٨١⦘ حدثنا قُرَّةُ بن خالد، عن حميد بن هلالٍ (^٢)، عن أبي بُرْدَةَ، عن أبي موسى قال: رأيتُ رسولَ الله (^٣) ﷺ يَسْتَاكُ، فَكَأَنَّما أنظر إلى السِّواك قد قَلَصَ وهو يَسْتَاك (^٤).\n_________\n(^١) العَنْقَزي الدَّلَّال البصري، توفي سنة (٢٠٨ هـ)، ووقع في (ط) خطأً: \"أبو غياث\" بدل \"أبو عتاب\"، والنقط ليست واضحة في (ك).\nقال عنه الإمام أحمد: \"لا بأس به\"، ووثقه العجلي، والبزار، وقال أبو زرعة، وأبو حاتم الرازيان: \"صالح الحديث، شيخ\"، وقال ابن قانع: \"بصري صالح\"، وذكره ابن حبان في الثقات.\nوسأل الدارميُّ ابنَ معين عن سهل بن حماد فقال: \"من سهل؟ \"، قال: هذا الذي مات قريبًا، الأزدي، حدثنا عنه أبو مسلم وغيره؟ فقال: \"ما أعرفه\"، فعقَّب عثمان: \"هو صاحب أبي عوانة، لا بأس به\".\nومن أجل قول ابن معين هذا أورد ابن عدي في الكامل قول ابن معين في ترجمة: سهل بن حماد الأزدي -وهو غير الدلال- وقال: \"هو كما قال ليس بمعروف، ولم يحضرني له حديث فأذكره\".\nوقد أورد ابن أبي حاتم قول ابن معين: \"ما أعرفه\" في ترجمة: سهل بن حماد الدلال، وقال الحافظ ابن حجر في اللسان: \"ويغلب على ظني أنه غير الدلال\"، ولكن الذهبي قال في الميزان في ترجمة الأزدي: \"لا يُدرى من هو، وليس بالدلال أبي عتاب، والظاهر أنه هو\".\nهذا وقد التبس الكلام عن هذا الراوي \"سهل بن حماد الدلَّال\" بالكلام عن \"سهل بن حماد الأزدي\"، فالأخير لم يعرفه ابن معين كما روى عنه ذلك الدارمي، وقد زاد الدارمي من قوله: \"هو صاحب أبي عوانة، لا بأس به\" وأبو عوانة في كلامه هو: الوضاح بن عبد الله اليشكري وليس المصنِّف، وأما الأزدي فقول ابن عدي فيه موافق لقول ابن معين: \"ليس بمعروف\".\nوأما ابن أبي حاتم فأورد قول ابن معين في ترجمة الدلال، ولعلَّ هذا على سبيل =\n⦗٢٨١⦘ = التوهم، ثم لعلَّ هذا هو السبب في ظن من ظنَّ اتحادهما: الذهبي وغيره، والله أعلم.\nقال الذهبي في الكاشف: \"محدث صدوق\"، وقال ابن حجر: \"صدوق\".\nانظر: تاريخ الدارمي (ص: ١٢٦)، الثقات للعجلي (١/ ٤٣٩)، الجرح والتعديل لابن أبي حاتم (٤/ ١٩٦)، الثقات لابن حبان (٨/ ٢٩٠)، الكامل لابن عدي (٣/ ١٢٨٢) تهذيب الكمال للمزي (١١٧٩)، ميزان الاعتدال (٢٣٧)، والكاشف للذهبي (١/ ٤٦٩)، تهذيب التهذيب (٤/ ٢٢٦)، والتقريب لابن حجر (٢٦٥٤).\n(^٢) ابن هبيرة التميمي العدوي، أبو نصر البصري.\n(^٣) في (ط) و(ك): \"النبي\".\n(^٤) أخرجه البخاري في صحيحه -كتاب استتابة المرتدين- باب حكم المرتدِّ والمرتدَّة واستتابتهم (الفتح ١٢٨٠ ح ٦٩٢٣) عن مسدد.\nوأخرجه مسلم في كتاب الإمارة -باب النهي عن طلب الإمارة والحرص عليها (٣/ ١٤٥٦ ح ١٥) عن عبيد الله بن سعيد ومحمد بن حاتم كلهم عن يحيى القطان عن قرة بن خالد به مطولًا.\nفائدة الاستخراج:\nإخراج المصنِّف للحديث في كتاب الإيمان فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"2","page":280},{"text":"٥٥٣ - حَدثني سَعيد بن مسعُودٍ (^١)، حدثنا حَجَّاجُ بن\n⦗٢٨٢⦘ نُصَيرٍ (^٢)، حدثنا قُرَّةُ بإسناده [قال] (^٣): أقبلتُ ورسولُ الله ﷺ يَسْتَاكُ، فَكَأنِّي أنظُر إلى سِوَاكهِ (^٤) تحت شَفَتِهِ قد (^٥) قَلَصَتْ عنه (^٦).\n_________\n(^١) ابن عبد الرحمن المروزي، أبو عثمان.\n(^٢) الفساطيطي القيسي، أبو محمد البصري، توفي سنة (٢١٣ هـ) أو في التي بعدها.\nضعفه الأكثرون، وبعضهم تركه، وقال الدارقطني: \"أجمعوا على تركه\".\nذكره ابن حبان، وابن شاهين في الثقات.\nقال الذهبي في \"الديوان\": \"مجمعٌ على ضعفه\"، وقال ابن حجر في \"التقريب\": \"ضعيفٌ كان يقبل التلقين\"، والحديث قد أخرجه الشيخان كما سبق في الحديث الذي قبله.\nانظر: الطبقات لابن سعد (٧/ ٣٠٥)، تاريخ الدوري (١٠٣)، الضعفاء الصغير للبخاري (ص: ٦٨)، الضعفاء للعقيلي (١/ ١٦٧)، الجرح والتعديل لابن أبي حاتم (٣/ ١٦٧)، الثقات لابن حبان (٨/ ٢٠٢)، الكامل لابن عدي (٦٤٨)، الثقات لابن شاهين (ص: ١٠٤)، الضعفاء والمتروكين للدارقطني (ص: ١٨٦)، ميزان الاعتدال (١/ ٤٦٥)، وديوان الضعفاء للذهبي (ص: ٧٤)، التقريب (١١٣٩).\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) في (ط) و(ك): \"سواكٍ\" بالتنكير.\n(^٥) في (ط) و(ك): \"وقد\".\n(^٦) بهامش (ك): \"بلغت قراءة على ابن الحصري\".\nوتخريج الحديث مضى في الذي قبله.","vol":"2","page":281},{"text":"٥٥٤ - حدثنا يونس بن عبد الأعلى، حدثنا سفيان بن عُيينة، عن منصور (^١)، عن أبي وَائل (^٢)، عن حُذيفة أن النَّبيَّ ﷺ كان إذا قام مِن\n⦗٢٨٣⦘ الليل يَشُوصُ (^٣) فَاهُ بالسِّواك (^٤).\n_________\n(^١) ابن المعتمر بن عبد الله السُّلمي، أبو عتاب الكوفي.\n(^٢) شقيق بن سلمة الأسدي الكوفي.\n(^٣) أي: يدلك أسنانه وينقِّيها، والشَّوص في الأصل هو: الغَسل.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٦١)، النهاية لابن الأثير (٥٠٩).\n(^٤) لم يخرجه مسلم من طريق ابن عيينة، وقد أخرجه الإمام أحمد في المسند (٥/ ٣٨٢) عن ابن عيينة عن منصور به.\nوأخرجه ابن خزيمة في صحيحه -كتاب الطهارة- باب استحباب التسوك عند القيام من النوم للتهجد (١/ ٧٠ ح ١٣٦) من عدة طرقٍ منها: عن سعيد بن عبد الرحمن المخزومي عن ابن عيينة عن منصورٍ به.","vol":"2","page":282},{"text":"٥٥٥ - حدثَنا محمد بن إسحاق البَكَّائي (^١)، والصاغاني قالا: حدثنا أبو نعيم (^٢)، ح\nوحدثَنا الغَزِّيُ، وإسحاق بن سَيَّارٍ (^٣) قالا: حدثنا أبو نعيم، وَالفريابي (^٤) قالا: حدثنا سفيان (^٥)، عن منصور بمثله (^٦).\n_________\n(^١) العامري، أبو بكر الكوفي.\n(^٢) الفضل بن دُكين التيمي مولاهم الكوفي.\n(^٣) وقع في (ط): \"إسحاق بن سيار الغزي\"، وفي (ك): \"إسحاق بن سيار والغزي\".\nوالغَزِّي هو: عبد الله بن محمد بن عمرو بن الجراح الأزدي، أبو العباس.\nوإسحاق بن سيار هو: ابن محمد النَّصيبي، أبو يعقوب.\n(^٤) في (ط) و(ك) في هذا الموضع زيادة: \"وقال إسحاق: حدثنا أبو نعيم\".\nوالفريأبي هو: محمد بن يوسف بن واقد الضبي مولاهم.\n(^٥) هو الثوري، كما يظهر من كلام الذهبي في السير (١٠/ ٤٦٦).\n(^٦) أخرجه الشيخان من طريق الثوري عن منصور وحُصين كلاهما عن أبي وائل به، وسيأتي =\n⦗٢٨٤⦘ = عند المصنف برقم (٥٥٧).\nولهما طريقٌ أخرى عن منصور؛ فقد أخرجه البخاري في صحيحه -كتاب الوضوء- باب السواك (الفتح ١/ ٤٢٤ ح ٢٤٥)، ومسلم في صحيحه -كتاب الطهارة- باب السواك (١/ ٢٢٠ ح ٤٦) كلاهما من طريق جرير بن عبد الحميد الضبي عن منصور به.\nولمسلم ﵀ طريق أخرى قرنه فيها بجرير، وهو عن ابن نمير، عن أبيه وأبي معاوية كلاهما عن الأعمش، عن أبي وائلٍ به.","vol":"2","page":283},{"text":"٥٥٦ - حدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شعبةُ، عن حُصَين (^٢)، ح\nوحَدثنا أحمد بن عبد الجبار (^٣)، حدثنا محمد بن فُضيل (^٤)، عن حُصَين، عن أبي وائل، عَن حُذَيفة قال: كان رسول الله (^٥) ﷺ وإذا قام للتَّهَجُّدِ يَشُوصُ فَاهُ للسِّواك (^٦).\n_________\n(^١) الطيالسي، والحديث في مسنده (ص: ٥٥).\n(^٢) ابن عبد الرحمن السُّلَمي، أبو الهُذيل الكوفي.\n(^٣) ابن محمد العُطاردي، أبو عمر الكوفي.\n(^٤) ابن غزوان الضبِّي الكوفي.\n(^٥) في (ط) و(ك): \"النبي\".\n(^٦) في (ط) و(ك): \"بالسواك\"، وهو لفظ مسلم.\nوالحديث أخرجه البخاري في صحيحه -كتاب التهجد- باب طول القيام في صلاة الليل (الفتح ٣/ ٢٤ ح ١١٣٦) من طريق خالد بن عبد الله الواسطي.\nوأخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٦) من طريق هشيم =\n⦗٢٨٥⦘ = كلاهما عن حصين بن عبد الرحمن عن أبي وائلٍ به.\nوأخرجه الدارمي في السنن -كتاب الطهارة- باب السواك عند التهجد (١/ ١٨٥ ح ٦٨٥) عن سعيد بن الربيع عن شعبة عن حُصينٍ به.","vol":"2","page":284},{"text":"٥٥٧ - حَدثنا إسحاقُ بن سَيَّارٍ، حدثنا أبو نعيم، حدثنا سفيان، عَن منصور، وَحُصَين، عَن أبي وَائل بإسنَادِهِ بمثلِ حَديث ابن عُيَينَةَ (^١).\n_________\n(^١) بهامش (ك): \"بلغت قراءة على ابن الحصيني عفا الله عنه\".\nوالحديث أخرجه البخاري في صحيحه -كتاب الجمعة- باب السواك يوم الجمعة (الفتح ٤٣٥ ح ٨٨٩) عن محمد بن كثير.\nوأخرجه مسلم في كتاب الطهارة -باب السواك (١/ ٢٢٠ ح ٤٧) من طريق عبد الرحمن بن مهدي كلاها عن سفيان الثوري عن منصور، وحُصين، والأعمش كلهم عن أبي وائلٍ به.","vol":"2","page":285},{"text":"بَابُ (^١) بَيَانِ حَظْرِ الخلاء في طُرُقِ الناس وَظِلِّهمْ (^٢)، وَإيْثَارِ التباعد بِهِ مِن الناسِ، وَالدلِيلِ علَى إِيْجابِ الارْتِيَاد لِلبَوْلِ وَالاسْتِنْثَارِ مِنهُ\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) لم يُذكَر \"الظلُّ\" في ألفاظ الحديث التي ساقها، وهو في رواية مسلم للحديث الأول هنا.\nوقال البغوي: \"المراد بالظلِّ: الموضع الذي يستظلُّه الناس، واتخذوه محلَّ نزولهم، وليس كل ظلٍّ يحرم القعود للحاجة فيه، فقد قعد النبي ﷺ تحت حائشٍ من نخل\". شرح السنة (١/ ٣٨٤).\nوسيأتي لفظ \"الحائش\" في ح (٥٦٩) وشرحه معه.","vol":"2","page":286},{"text":"٥٥٨ - حدثنا محمد بن يحيى، حدثنا يحيى بن صالح (^١)، حدثنا سليمان بن بلال (^٢)، حدثنا العلاء [بن عبد الرحمن] (^٣)، عن أبيه، عن أبي هُريرةَ أنَّ النَّبي ﷺ قال: \"اجتنِبوا اللَّعَّانَينِ\" (^٤). قالوا: وما [اللَّعَّانان] (^٥) يا رسولَ الله؟ قال: \"الذين يَتَبَرَّزُونَ (^٦) على طريق النَّاس أو في\n⦗٢٨٧⦘ مجلس قومٍ\" (^٧).\n_________\n(^١) الوُحاظي.\n(^٢) التيمي المدني.\n(^٣) ما بين المعقوفين من (ط) و(ك)، وهو: ابن يعقوب الحُرقي المدني.\n(^٤) قال البغوي ﵀: \"معناه: اتقوا الأمرين الجالبين للَّعن، وذلك أن من فعلهما لُعِن وشُتم\". انظر: شرح السنة للبغوي (١/ ٣٨٣).\n(^٥) في الأصل و(م): \"وما اللَّعانين\" وعليها في الأصل ضبة وما أثبت من (ط) و(ك).\n(^٦) في (ط) و(ك): \"يبرزون\".\n(^٧) أخرجه مسلم في كتاب الطهارة -باب النهي عن التخلِّي في الطرق والظلال (١/ ٢٢٦ ح ٦٨) من طريق إسماعيل بن جعفر عن العلاء بن عبد الرحمن به، وفيه: \"أو في ظلِّهم\" بدل \"أو في مجلس قوم\".\nوأخرجه ابن الجارود في المنتقى (ص: ٢١) من طريق ابن وهب.\nوأخرجه الحكم في المستدرك (١/ ١٨٥) من طريق إسماعيل بن أبي أويس كلاهما عن سليمان بن بلال عن العلاء به.\nفائدة الاستخراج:\n١ - بيَّن المصنف اسم أبي العلاء: عبد الرحمن.\n٢ - قوله: \"أو في مجلس قوم\" ليس عند مسلم.","vol":"2","page":286},{"text":"٥٥٩ - حَدثَنا (^١) محمد بن يحيى، حدثنا ابن أبي مريم (^٢)، حدثنا محمد بن جَعفر (^٣)، عن العلاء بمثله، قال: \"الذي يتغَوَّط علَى طريق الناس، أو في مجلس قومٍ\" (^٤).\n_________\n(^١) في (ط) و(ك): \"وحدثنا\".\n(^٢) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٣) ابن أبي كثير الأنصاري الزُرَقي مولاهم المدني.\n(^٤) انظر تخريجه في الذي قبله، ولم أجده من طريق محمد بن جعفر عن العلاء.","vol":"2","page":287},{"text":"٥٦٠ - حَدثنا علي بن حرب، حدثنا أبو معاوية (^١)، ح\nوَحدثنا أبو البَخْتَري (^٢)، حدثنا أبو أسامة (^٣) قالا: حدثنا الأَعْمَشُ،\n⦗٢٨٨⦘ عَن أبي الضُّحَى (^٤)، عن مسروقٍ (^٥) عَن المغيرة بن شُعبَةَ قال: كنتُ معَ النبي ﷺ في سَفَرٍ، فقال: \"يا مغيرة، خُذ الإداوةَ\"، فأخذتُها فانطَلق لحاجتهِ حتى تَوارى عني، ثم جَاء وعليه جُبَّةٌ شاميَّةٌ من صُوفٍ، فذهبَ يُخرِج يدَه فضاق كُمُّها فأخرَجَ يدَه مِن أسفلها، وَصبَبْتُ عليه فتوضأ وُضُوءَه للصَّلاةِ، ومسحَ على خُفَّيهِ وصَلَّى (^٦).\n_________\n(^١) محمد بن خازم الضرير، ثقة في الأعمش.\n(^٢) عبد الله بن محمد بن شكر البغدادي العنبري.\n(^٣) حماد بن أسامة القرشي.\n(^٤) مسلم بن صُبَيح الهَمْدَاني مولاهم الكوفي العطار.\n(^٥) ابن الأجدع بن مالك الهَمْدَاني الوادعى.\n(^٦) أخرجه البخاري في صحيحه -كتاب الصلاة -باب الصلاة في الجبة الشامية (الفتح ١/ ٥٦٤ ح ٣٦٣ عن يحيى بن جعفر البارقي.\nوأخرجه مسلم في كتاب الطهارة -باب المسح على الخفين (١/ ٢٢٩ ح ٧٧) عن أبي كريب محمد بن العلاء وأبي بكر بن أبي شيبة كلهم عن أبي معاوية عن الأعمش به.\nفائدة الاستخراج:\n١ - ذكر المصنِّف مسلم بن صُبيح بكنيته، وجاء عند مسلم باسمه مهملًا.\n٢ - جاء وصف الجبة التي كان يلبسها ﷺ بأنها من صوف، وهذا الوصف ليس في رواية مسلم.","vol":"2","page":287},{"text":"٥٦١ - حدثنا إسحاق بن سيَّار النَّصيبي، حدثنا عبيد الله بن موسى (^١)، ح\nوحدثنا محمد بن حَيُّويَه (^٢)، حدثنا أبو نعيم (^٣)، ح\n⦗٢٨٩⦘ وَحدثنا أبو أُمَيَّة، حدثنا أبو نعيم، وعبيد الله بن موسى قالا: حدثنا زكريا بن أبي زائدة (^٤)، عن عامر (^٥)، عن عروة بن المغيرة، عن أبيه قال: كنتُ معَ رَسولِ الله ﷺ ذاتَ ليلةٍ في سَفَرٍ، فقال: \"أمعك ماءٌ؟ \"، قلتُ (^٦): نَعَم، فنزل عن رَاحلتِهِ فمشى حتى تَوارى عني في سَواد الليل، ثم جاء فأفرغْتُ عليه مِن الإدَاوة، فَغَسَل يديه ووَجْهَه وعليه جُبَّة مِن صُوفٍ فلم يستطع أن يُخرِجَ ذراعَيه منهما حتى أخرجَهما مِن أسفلِ الجُبَّةِ، فغسل ذراعَيه ومسح برأسِهِ، ثم أهويتُ لأنزعَ خُفَّيهِ فقال: \"دَعْهما فإني أدخلتُهما طاهرتينِ\" فمسح عليهما (^٧).\n_________\n(^١) ابن باذام العبسي مولاهم الكوفي.\n(^٢) محمد بن يحيى بن موسى الإسفراييني.\n(^٣) الفضل بن دُكين التيمي مولاهم الكوفي الملائي.\n(^٤) ابن ميمون بن مهران الهَمْدَاني، أبو يحيى الكوفي.\n(^٥) ابن شراحيل الشعبي.\n(^٦) في (ط) و(ك): \"فقلت\".\n(^٧) أخرجه البخاري في صحيحه -كتاب الوضوء- باب إذا أدخل رجليه وهما طاهرتان (الفتح ١/ ٣٧٠ ح ٢٠٦) عن أبي نعيم الفضل بن دكين عن زكريا عن الشعبي به.\nوأخرجه مسلم في كتاب الطهارة -باب المسح على الخفين (١/ ٢٣٠ ح ٨٠) من طريق عمر بن أبي زائدة عن الشعبي به.\nفائدة الاستخراج:\nلم يذكر مسلم ﵀ قصة الحديث، وذكرها المصنِّف.","vol":"2","page":288},{"text":"٥٦٢ - حدثنا إبراهيم الحربي (^١)، حدثنا ابن نُمير (^٢)، حدثنا أبي،\n⦗٢٩٠⦘ حدثنا زكريا بإسناده مثله (^٣).\n_________\n(^١) إبراهيم بن إسحاق بن إبراهيم الحربي البغدادي، صاحب التصانيف.\n(^٢) محمد بن عبد الله بن نُمير الهَمْدَاني.\n(^٣) أخرجه مسلم في كتاب الطهارة -باب المسح على الخفين (١/ ٢٣٠ ح ٧٩) عن محمد بن عبد الله بن نمير عن أبيه به، وذكر الحديث تامًّا.","vol":"2","page":289},{"text":"٥٦٣ - حدثنا أبو داود السِّجْزِي (^١) حدثنا وهب بن بقية (^٢)، عن خالد (^٣)، عن خالد الحَذَّاء،\n⦗٢٩١⦘ عن عَطاء بن أبي ميمونةَ (^٤)، عن أنس بن مالك أن رسول الله ﷺ دخل حائطًا ومعه غلامٌ معَه مِيْضَأةٌ (^٥) -وهوَ أصغَرُنَا- فَوَضَعَها عندَ السِّدرة فقضى حاجتَهُ فخرجَ علينا وقد اسْتَنْجَى بالماء (^٦).\n_________\n(^١) ويقال: السجستاني -كما سبق في (ح: ٢٥)، وهو: سليمان بن الأشعث، والحديث في سننه -كتاب الطهارة -باب في الاستنجاء بالماء (١/ ١١ ح ٤٣).\n(^٢) ابن عثمان بن سابور الواسطي، أبو محمد، يُعرف بوَهْبان.\n(^٣) قوله: \"عن خالد\" هذا الاسم الأول عليه علامة عليها ضبة في الأصل -وتحتمل أن تكون علامة تصحيح-، وهو ليس في (م) و(ط)، فصار الإسناد في هاتين النسختين كأن وهبًا يروي عن خالد الحذاء، وهو خطأ؛ لأن وهبًا إنما يروي عن خالد بن عبد الله الواسطي الطحان دون خالد الحذاء.\nوالصواب ما جاء في الأصل؛ وهو كذلك في سنن أبي داود -بهذه الصورة-: \"وهب بن بقية عن خالد -هو الواسطي-، عن خالد -هو الحذاء- عن عطاء … \" والمصنِّف روايته من طريق الإمام أبي داود نفسه.\nوكذلك رواية مسلم: عن يحيى بن يحيى، عن خالد بن عبد الله، عن خالد، عن عطاء.\nوكذا عزاه المزي في \"التحفة\" إلى مسلم وأبي داود بهذه الصورة.\nلكنه وقع في \"إتحاف المهرة\" لابن حجر عند عزوه لأبي عوانة قوله: \"وعن أبي داود السجزي ثنا وهب بن بقية، عن خالد الحذاء، عن عطاء به … \"، فهو منقطعٌ بهذه الصورة حيث لم يرد في الإسناد: خالد الواسطي، ولعل الحافظ رحمه الله تعالى كان اعتماده على نسخةٍ غير متقنة من مسند أبي عوانة، وقد سبقت الإشارة إلى نحو هذا في ح (٣٢٦). =\n⦗٢٩١⦘ = انظر: سنن أبي داود (١/ ١١)، وتحفة الأشراف للمزي (١/ ٢٨٩)، وإتحاف المهرة لابن حجر (١٤٣).\n(^٤) واسم أبي ميمونة: مَنيع البصري، أبو معاذ مولى أنس بن مالك، توفي بعد سنة (١٣١ هـ). موثَّقٌ، وثَّقه ابن معين، والعجليّ، وأبو زرعة الرازي، ويعقوب بن سفيان، والنسائي، وذكره ابن حبان، وابن شاهين في الثقات.\nوقال أبو حاتم: \"صالح، لا يحتجُّ بحديثه\". وكان يرى رأي القدرية فذكره في الضعفاء البخاري، وأبو زرعة، والعقيلي، وابن عدي وغيرهم لقوله بالقدر، وليس في هذا ما يقدح في روايته وصحة حديثه إن شاء الله تعالى. وحديثه هذا مخرَّجٌ في الصحيحين.\nانظر: طبقات ابن سعد (٧/ ٢٤٥)، تاريخ الدوري (٤٠٥)، سؤالات ابن الجنيد (ص: ٣٥١)، العلل رواية عبد الله بن أحمد (٣/ ٧٧)، الضعفاء الصغير للبخاري (ص: ١٧٨)، أحوال الرجال للجوزجاني (ص: ٣١٥)، الثقات للعجلي (١٣٧)، أبو زرعة وجهوده (٦٤٥)، المعرفة والتاريخ ليعقوب بن سفيان (٣/ ١٢٣)، الضعفاء للعقيلي (٣/ ٤٠٣)، الجرح والتعديل لابن أبي حاتم (٦/ ٣٣٧)، الثقات لابن حبان (٥/ ٢٠٣) الثقات لابن شاهين (ص: ٢٤٧)، تهذيب الكمال للمزي (٢٠/ ١١٧)، ميزان الاعتدال (٣/ ٧٦)، والكاشف للذهبي (٢٤)، تهذيب التهذيب (٧/ ١٨٦)، وهدي الساري (ص: ٤٤٦)، والتقريب لابن حجر (٤٦٠١).\n(^٥) بكسر الميم وبهمزة بعد الضاد المعجمة، وهي الإناء الذي يتوضأ به الرُّكوة والإبريق وشبههما. انظر: شرح مسلم للنووي (٣/ ١٦٣).\n(^٦) أخرجه مسلم في كتاب الطهارة -باب الاستنجاء بالماء من التبرز (١/ ٢٢٧ ح ٦٩) =\n⦗٢٩٢⦘ = عن يحيى بن يحيى، عن خالد الواسطي، عن خالد الحذاء، به.\nفائدة الاستخراج:\nذكر المصنِّف نسبة خالد الحذاء، وجاء عند مسلم مهملًا.","vol":"2","page":290},{"text":"٥٦٤ - حدثنا الزَّعْفَرَاني (^١)، حدثنا يزيد بن هارون، حدثنا شعبة، عَطاء بن أبي ميمونةَ، عن أنس بن مالك، عن النبي ﷺ كان إذا خَرج الغائط أتيتُه أنا وغلامٌ بإدَاوةٍ (وعَنَزَة) (^٢) فاستنجى به (^٣) (^٤).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح البغدادي.\n(^٢) قوله: \"وعنزة\" ليست في (م).\n(^٣) أي بالماء الذي في الإداوة كما في رواية مسلم: \"إداوة من ماءٍ، وعنزة، فيستنجى بالماء\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الوضوء- باب الاستنجاء بالماء (الفتح ١/ ٣٠١ ح ١٥٠) عن أبي الوليد الطيالسي، وأخرجه في باب: من حمل معه الماء لطهوره (١/ ٣٠٣ ح ١٥١) عن سليمان بن حرب، وفي باب: حمل العنزة مع الماء في الاستنجاء (١/ ٣٠٣ ح ١٥٢) عن محمد بن بشار عن غندر.\nوأخرجه في كتاب الصلاة -باب الصلاة إلى العنزة (الفتح ١/ ٦٨٦ ح ٥٠٠) من طريق الأسود بن عامر شاذان.\nوأخرجه مسلم في كتاب الطهارة -باب الاستنجاء بالماء من التبرز (١/ ٢٢٧ ح ٧٠) عن أبي بكر بن أبي شيبة عن محمد بن جعفر غندر وكيع، وعن محمد بن المثنى عن غندر وحده كلهم عن شعبة عن عطاء بن أبي ميمونة بنحوه.\nوأخرجه الإمام أحمد في المسند (٣/ ٢٠٣) عن يزيد بن هارون عن شعبة به.","vol":"2","page":292},{"text":"٥٦٥ - حدثنا الزعفراني، حدثنا عفَّان (^١)، حدثنا شعبةُ، عن\n⦗٢٩٣⦘ عطاء بن أبي ميمونة قال: سمِعتُ أنسًا فذكر نحوه، ولم يذكر: عَنَزَة (^٢).\n_________\n(^١) ابن مسلم بن عبد الله الصفَّار الباهلي.\n(^٢) أخرجه الإمام أحمد في المسند (٣/ ٢٥٩) عن عفان عن شعبة به.","vol":"2","page":292},{"text":"٥٦٦ - حدثني عبد الله بن أحمد بن حنبل، حدثني أبي (^١)، حدثنا إسماعيل بن عُلَيَّةَ، حدثنا (^٢) روح بن القاسم، عن عطاء بن أبي ميمونةَ، عن أنس بن مالك قال: كان رسولُ الله ﷺ إذا تَبَرَّزَ لحاجتهِ أَتَيتُه بالماء فيغتَسل (^٣) به (^٤).\n_________\n(^١) وهو في المسند (٣/ ١١٢).\n(^٢) في (ط) و(ك): \"عن\" بدل \"حدثنا\"، وفي \"مسند الإمام أحمد\": \"حدثنا\"، وروح بن القاسم هو: التميميّ العنبري، أبو غياث البصري.\n(^٣) وفي مسند الإمام أحمد المطبوع: \"فيغسل\"، ولعله خطأٌ مطبعي؛ فقد عزاه الحافظ في \"إتحاف المهرة\" (١٤٣)، و\"أطراف\" المسند (١/ ٤٤٦) إلى أحمد بلفظ المصنِّف والله أعلم.\n(^٤) أخرجه البخاري في صحيحه -كتاب الوضوء- باب ما جاء في غسل البول (الفتح ١/ ٣٨٤ ح ٢١٧) عن يعقوب بن إبراهيم الدورقي.\nوأخرجه مسلم في كتاب الطهارة -باب الاستنجاء بالماء من التبرز (١/ ٢٢٧ ح ٧١) عن زهير بن حرب وأبي كريب محمد بن العلاء كلهم عن إسماعيل بن عُليَّة عن روح بن القاسم به.","vol":"2","page":293},{"text":"٥٦٧ - حدثنا علي بن حرب، حدثنا أبو معاويةَ (^١)، وكيع، عن الأعمش عن مجاهد (^٢)، عَن طاوس (^٣)، ح\n⦗٢٩٤⦘ وَحدثنا عبد الرحمن بن بشر (^٤)، حدثنا وكيع، حدثنا الأعمش قال: سمِعتُ مجاهدًا يحدث عن طاوس، عن ابن عباسٍ قال: مَرَّ النَّبي ﷺ بقبرينِ فقال: \"إنَّهما لَيُعَذَّبانِ، وما يُعَذَّبانِ في كبيرٍ، أما أحدُهما فكان لا يستتر (^٥) مِن البَولِ، وأما الآخر فكان يمشي بالنَّميمة\".\nثم أخذَ جريدةً رطبةً فشَقَّها بنصفَينِ وغرز في كل قبرٍ واحدةً، فقيل: يا رسول الله لم صَنَعْتَ هذا؟ قال: \"لعلَّهُ أن يُخَفَّفَ عنهما ما (^٦) لم تَيْبَسا\" (^٧).\nواللفظ لِعَلي.\n_________\n(^١) محمد بن خازم الضرير، ثقة في الأعمش.\n(^٢) ابن جَبْر القرشيّ المخزومي مولاهم، أبو الحجاج المكي.\n(^٣) ابن كيسان اليماني، أبو عبد الرحمن الحميري مولاهم الفارسي.\n(^٤) ابن الحكم بن حبيب العبدي، أبو محمد النيسابوري.\n(^٥) ذكر النووي أنَّ هذه اللفظة رويت على ثلائة أوجهٍ: \"يستتر\"، و\"يستنزه\" و\"يستبرئ\" ثم قال: \"كلها صحيحة، ومعناها لا يتجنَّبه، ويتحرز منه، والله أعلم\".\nانظر: شرح مسلم للنووي (٣/ ٢٠١).\n(^٦) \"ما\" المصدرية الظرفية سقط من (م)، والمعنى مدة بقائها رطبة.\n(^٧) أخرجه البخاري في صحيحه -كتاب الوضوء- باب ما جاء في غسل البول (١/ ٣٨٥ ح ٢١٨) عن محمد بن المثنى عن أبي معاوية، وكيع كلاهما الأعمش به.\nوأخرجه مسلم في كتاب الطهارة -باب الدليل على نجاسة البول ووجوب الاستبراء منه (١/ ٢٤٠ ح ١١١) عن أبي سعيد الأشج، وأبي كريب محمد بن العلاء، وإسحاق بن إبراهيم كلهم عن وكيع عن الأعمش بنحوه.","vol":"2","page":293},{"text":"٥٦٨ - حدثنا السُّلَمي، حدثنا مُعَلَّى بن أسدٍ (^١)، حدثنا\n⦗٢٩٥⦘ عبد الواحد بن زياد (^٢)، عن الأعمش، فقال: \"كان لا يَستَتِرُ مِن البَول\" (^٣).\n_________\n(^١) العَمِّي، أبو الهيثم البصري.\n(^٢) العبدي مولاهم البصري، تُكلِّم في حديثه عن الأعمش، وقد توبع في الإسناد الذي قبله، انظر: ح (٢٨٤).\n(^٣) أخرجه مسلم في كتاب الطهارة -باب الدليل على نجاسة البول، ووجوب الاستبراء منه (١/ ٢٤٠ ح ١١١) عن أحمد بن يوسف السلمي -شيخ المصنِّف- عن معلى بن أسدٍ به.\nولفظ مسلم \"لا يستنزه\" بدل \"لا يستتر\"، وإسنادهما واحد!","vol":"2","page":294},{"text":"<span data-type='title' id=toc-144>بَابُ (^١) بَيَانِ إِيْثَارِ التَّستُّرِ بِالهَدفِ لِلمتَغَوِّط، والدَّلِيْلِ علَى إِبَاحَةِ الخلاءِ في ظِلِّ الشجرِ وَالهدَفِ، وَالإبَاحِةِ لِلبَائِل أنْ لا يَخلو بِبَوْلِهِ عن الناسِ، وأنْ يَبُوْلَ قَائِمًا في ظِلِّ الحائطِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":296},{"text":"٥٦٩ - حدثنا أبو داود الحراني، حدثنا عارمٌ (^١)، حدثنا مهدي (^٢)، ح\nوحدثنا عَمار بن رجاء، حدثنا حَبَّانٌ (^٣)، حدثنا مَهدي بن ميمون، حدثنا محمد بن عبد الله بن أبي يعقوب (^٤)، عن الحسَن بن سعد (^٥)، عن عبد الله بن جَعفر قال: أردفني رسولُ الله ﷺ ذاتَ يومٍ خلفَهُ، فأسرَّ إليَّ حديثًا لا أُحدثه أحدًا مِن الناس، وكان أحبُّ ما استتر به رسولُ الله ﷺ لحاجتِهِ هدفًا أو حَائش نَخْلٍ (^٦). قال: فَدخل حائطًا لرجلٍ مِن الأنصار\n⦗٢٩٧⦘ فإذا جَمَلٌ، فلما رأى النبيَّ ﷺ حَنَّ (^٧) وذَرَفَتْ عيناه، فأتاه النبي ﷺ فَمَسَحَ سَرَاتَهُ وذِفْرَيهِ (^٨) فسكتَ (^٩)، فقالَ: \"مَنْ رَبُّ هذا الجمل؟ \"، فجاء فتىً مِن الأنصار فقَال: هُوَ لي يا رسولَ الله، فقال: \"ألا تَتَّقي الله في هذه البهيمةِ التي ملككَ الله (^١٠) إياهَا؟ فإنه شَكَا إليَّ أنك تُجِيعُهُ وتُدْئِبُهُ (^١١) \" (^١٢).\n_________\n(^١) محمد بن الفضل السدوسي، أبو النعمان البصري، لقبه عارمٌ.\n(^٢) ابن ميمون الأزدي المِعْوَلي مولاهم، أبو يحيى البصري.\n(^٣) وقع في (م) خطأً: \"رجاء\" بدل \"حبان\"، وهو: ابن هلال الباهلي، أبو حبيب البصري.\n(^٤) التميميّ الضَّبيِّ البصري.\n(^٥) ابن معبد القرشيّ الهاشمي مولاهم الكوفي.\n(^٦) الهدف: كل ما ارتفع من الأرض، وحائش النخل هو: بستان النخل.\nانظر: غريب الحديث لأبي عبيد (١/ ٧٧)، شرح مسلم للنووي (٤/ ٣٥).\n(^٧) أي: رجَّع صوته وبكى. عون المعبود للعظيم آبادي (٧/ ١٥٨).\n(^٨) سَرَاته: أي ظهره وأعلاه، وسَرَاة كلِّ شيءٍ ظهره وأعلاه، وأما ذِفْرى البعير: فأصل أذنه.\nانظر: النهاية لابن الأثير (١٦١، ٣٦٤).\n(^٩) في (ط) و(ك): \"فسكن\".\n(^١٠) لفظ الجلالة لم ترد في (ط) و(ك).\n(^١١) أي: تُكْرِهُه وتُتْعِبُه، وزنًا ومعنى. عون المعبود للعظيم آبادي (٧/ ١٥٩).\n(^١٢) أخرجه مسلم في كتاب الحيض -باب ما يستتر به لقضاء الحاجة (١/ ٢٦٨ ح ٧٩) عن شيبان بن فروخ وعبد الله بن محمد بن أسماء كلاهما عن مهدي بن ميمون به.\nوأخرجه أبو داود في السنن -كتاب الجهاد- باب ما يؤمر به من القيام على الدواب والبهائم (٣/ ٢٣ ح ٢٥٤٩) عن موسى بن إسماعيل المنقري عن مهدي بن ميمون به بلفظ المصنِّف.\nوأخرجه ابن ماجه في السنن -كتاب الطهارة- باب الارتياد للغائط والبول (١/ ١٢٢ ح ٣٤٠) عن محمد بن يحيى عن أبي النعمان عارم عن مهدي بن ميمون بطرفٍ منه.\nفائدة الاستخراج:\n١ - لم يذكر مسلم قصة الجمل، وذكر المصنِّف له من فوائد الاستخراج. =\n⦗٢٩٨⦘ = ٢ - أخرج المصنِّف الحديث في كتاب الطهارة، وهو عند مسلم في كتاب الحيض ففيه تعيين مناسبة أخرى للحديث غير التي لاحظها مسلم.","vol":"2","page":296},{"text":"٥٧٠ - حَدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شعبَةُ، عن منصور (^٢) قال: سمعْتُ أبا وَائلٍ (^٣) يُحدِّثُ قال: قيلَ لحذيفة: إن أبا موسى يُشَدِّدُ في البول -قال أبو داود: وقال جَرير في هذا الإسناد (^٤): إن أبا موسى كان يَبُولُ في قَارورةٍ ويُشَدِّدُ في البول- فقال حُذيفة: ودِدتُ أنه لا يفعَلُ هذا، إني كنتُ معَ رسول الله ﷺ فأتى سُبَاطةَ (^٥) القومَ فبالَ قائمًا (^٦).\n_________\n(^١) الطيالسي، والحديث في مسنده (ص: ٥٤).\n(^٢) ابن المعتمر بن عبد الله السلمي، أبو عتاب الكوفي.\n(^٣) شقيق بن سلمة الأسدي.\n(^٤) في مسند الطيالسي: \"الحديث\" بدل \"الإسناد\".\n(^٥) بضم السين المهملة، وتخفيف الباء الموحدة، وهو: الموضع الذي يُرمى فيه التراب والأوساخ وما يُكنس من المنازل، وقيل: هي الكُناسة نفسها، وإضافتها إلى القوم إضافة تخصيص لا مِلك.\nوتكون في الغالب سهلة لا يرتدُّ فيها البول على البائل.\nوانظر: أعلام الحديث للخطأبي (١/ ٢٧٨)، النهاية لابن الأثير (٣٣٤)، شرح مسلم للنووي (٣/ ١٦٥)، فتح الباري لابن حجر (١/ ٣٩٢).\n(^٦) أخرجه البخاري في صحيحه -كتاب الوضوء -باب البول عند سباطة القوم (الفتح ١/ ٣٩٤ ح ٢٢٦) عن محمد بن عرعرة عن شعبة عن منصورٍ به. وأخرجه أيضًا في =\n⦗٢٩٩⦘ = الباب الذي قبله -باب البول عند صاحبه، والتستر بالحائط (ح ٢٢٥) عن عثمان بن أبي شيبة.\nوأخرجه مسلم في كتاب الطهارة -باب المسح على الخفين (١/ ٢٢٨ ح ٧٤) عن يحيى بن يحيى التميميّ كلاهما عن جريرٍ عن منصور بأكمل مما أورده المصنِّف.","vol":"2","page":298},{"text":"٥٧١ - حدثنا محمد بن إسماعيل الأحمسي (^١)، حدثنا وكيع، ح وحَدثنا أبو علي الزَّعْفَرَاني (^٢)، حدثنا أبو مُعاوية (^٣)، ح\nوَحدثنا الحسن بن علي بن عفان، حدثنا يحيى بن عيسى الرَّمْلي (^٤)، قالوا: حدثنا الأعمش، عن أبي وائل، عن حُذَيفة قال: رأيتُ رسول الله (^٥) ﷺ أتى سُباطةَ قومٍ فبال عليها قائمًا، فأتيتُه بوَضوءٍ فذهبْتُ لأتأخرَ عنه فَدعاني حتى كنتُ عندَ عقِبيهِ، فتوضأ وَمَسح على خُفَّيهِ (^٦).\n_________\n(^١) أبو جعفر السرَّاج الكوفي.\n(^٢) الحسن بن محمد بن الصباح البغدادي.\n(^٣) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٤) هو: يحيى بن عيسى بن عبد الرحمن التميمي النهشلي، أبو زكريا الكوفي الفاخوري، سكن الرملة فنُسب إليها.\n(^٥) في (ط) و(ك): \"النبي\".\n(^٦) أخرجه البخاري في صحيحه -كتاب الوضوء- باب البول قائمًا وقاعدًا (الفتح ١/ ٣٩١ ح ٢٢٤) عن آدم بن أبي إياس عن شعبة.\nوأخرجه مسلم في كتاب الطهارة -باب المسح على الخفين (١/ ٢٢٨ ح ٧٣) عن يحيى بن يحيى التميمي عن أبي خيثمة زهير بن معاوية. =\n⦗٣٠٠⦘ = وأخرجه الترمذي في كتاب الطهارة -باب الرخصة في ذلك -أي: في البول قائمًا- (١/ ١٩ ح ١٣) عن هناد بن السَّري عن وكيع كلهم عن الأعمش عن أبي وائلٍ به.\nفائدة الاستخراج:\nلفظ المصنِّف فيها: \"فبال عليها قائمًا\" أي على السباطة، وهو أخص من لفظ مسلم: \"انتهى إلى سباطة قوم، فبال قائمًا\"، وبه يندفع إيراد من استشكل كون النبيِّ ﷺ بال هناك على الجدار أو الحائط لكون البول يوهي الجدار ففيه إضرارٌ، وهذا من فوائد الاستخراج وسيأتي صريحًا أيضًا في ح (٥٧٤).\nوانظر: فتح الباري (١/ ٣٩٢).","vol":"2","page":299},{"text":"٥٧٢ - حدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة، (^١) عَن الأعمش بإسنادِهِ مثلَه (^٢).\n_________\n(^١) من هنا سقطت لوحة كاملة من نسخة (ك) وستأتي الإشارة إلى نهاية السقط في موضعه.\n(^٢) أخرجه الإمام أحمد في المسند (٥/ ٣٨٢) عن ابن عيينة عن الأعمش به.","vol":"2","page":300},{"text":"٥٧٣ - حَدثَنا زيد بن إسماعيل (^١)، حدثنا أبو بدر (^٢)، حدثنا\n⦗٣٠١⦘ الأعمش بمثله (^٣).\nقال أبو بدر: السُّبَاطةُ: الكُنَاسة (^٤).\n_________\n(^١) ابن سيار بن مهدي البغدادي، أبو الحسن الصائغ.\nقال ابن أبي حاتم: \"سمعت منه مع أبي ببغداد، ومحله الصدق\"، ووثقه ابن حبان.\nانظر: الجرح والتعديل (٣/ ٥٥٧)، الثقات لابن حبان (٨/ ٢٥٢)، تاريخ بغداد للخطيب (٨/ ٤٤٧).\n(^٢) شجاع بن الوليد بن قيس السَّكُوني الكوفي، نزيل بغداد، توفي سنة (٢٠٣) أو بعدها بسنة أو سنتين.\nوثقه ابن معين، وابن نمير، وقال الإمام أحمد: \"أرجو أن يكون صدوقًا\"، وقال مرة: \"كان شيخًا صالحًا صدوقًا\"، وقال العجلي وأبو زرعة الرازي: \"لا بأس به\"، وذكره ابن حبان في الثقات. =\n⦗٣٠١⦘ = وقال وكيع: \"كان جارنا، ما عرفناه بعطاء بن السائب ولا بمغيرة\"، وكان حفص بن غياث يتكلم ويقع فيه، وقال أبو حاتم الرازي: \"لين الحديث، شيخ ليس بالمتين، لا يحتج به\".\nوعقب الذهبي على كلام أبي حاتم: \"قد قفز القنطرة، واحتجَّ به أرباب الصحاح\".\nوذكره في المتكلم فيهم بما لا يوجب الرد وقال: \"ثقة مشهور\" وكذا قال في المغني، ورمز له في الميزان \"صح\" وقال: \"صدوق مشهور\". وقال الحافظ ابن حجر: \"صدوق، له أوهام\"، وقال في هدي الساري: \"ليس له في البخاري إلا موضعٌ واحد قد توبع شيخه فيه\".\nانظر: تاريخ الدوري (٢٤٩)، العلل رواية المروذي (ص: ١٢٦)، الثقات للعجلي (ص: ٤٥٠)، الضعفاء للعقيلي (١٨٤)، الجرح والتعديل لابن أبي حاتم (٤/ ٣٧٨) الثقات لابن حبان (٦/ ٤٥١)، تاريخ بغداد للخطيب (٩/ ٢٤٧)، تهذيب الكمال للمزي (١٣٨٢)، السير (٩/ ٣٥٣)، والميزان (٢٦٤)، والمتكلم فيهم بما لا يوجب الرد (ص: ١١٦)، والمغني للذهبي (١/ ٢٩)، تهذيب التهذيب (٤/ ٢٨٥)، وهدي السارى (ص: ٤٢٩)، والتقريب لابن حجر (٢٧٥٠).\n(^٣) لم أجد من أخرجه من هذا الطريق.\n(^٤) تقدم بيانه بأوسع من هذا، انظر: ح (٥٧٠).","vol":"2","page":300},{"text":"٥٧٤ - حدثنا إسحاق بن سيار النَّصيبي، حدثنا عبيد الله (^١)، أخبرنا سفيان (^٢)، عن الأعمش، عن أبي وَائل، عن حُذيفة قال: كنتُ مع\n⦗٣٠٢⦘ النبي (^٣) ﷺ فبالَ قائمًا على سُبَاطةٍ، ودَعا بماءٍ فتوضأ وَمَسح على خُفَّيهِ (^٤).\n_________\n(^١) ابن موسى بن باذام العبسي مولاهم الكوفي.\n(^٢) لم يتضح لي أيُّ السفيانين هو؟ والأظهر أنه: ابن عيينة لأن الحديث قد روي من =\n⦗٣٠٢⦘ = طريقه كما سبق في ح (٥٧٢) والله أعلم.\n(^٣) في (م) و(ط): \"رسول الله\".\n(^٤) لم أجد من أخرجه من طريق عبيد الله عن سفيان، وتقدم تخريج الحديث من الصحيحين.","vol":"2","page":301},{"text":"٥٧٥ - حَدثنا إبراهيم الحربي (^١)، حدثنا مسدَّد، حدثنا أبو معاوية (^٢)، عن الأعمش بمثله (^٣).\n_________\n(^١) إبراهيم بن إسحاق بن إبراهيم البغدادي، أبو إسحاق، صاحب التصانيف.\n(^٢) محمد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٣) في (ط): \"بإسناده بمثله\". والحديث لم أجد من أخرجه من هذا الطريق.","vol":"2","page":302},{"text":"<span data-type='title' id=toc-145>بَابُ (^١) بَيَانِ إِيْثَارِ تَرك البَوْلِ قَائمًا، وَالدلِيْلِ علَى أنهُ مَنسُوْخٌ (^٢) مِنْ فِعْلِ النبِي ﷺ</span>-\n_________\n(^١) كلمة \"باب\" لم ترد في (ط).\n(^٢) ذهب إلى النسخ أيضًا ابن شاهين واستدل على ذلك بحديثين ضعيفين وبحديث عائشة هذا، غير أنه تردَّد في إطلاق النسخ لورود الآثار عن الصحابة والتابعين في البول قائمًا، وما استدلَّ به المصنِّف هو أصح شيءٍ في هذا الباب.\nقال الترمذي: \"حديث عائشة أحسن شيءٍ في الباب وأصح\"، ولكنه لا يدلُّ على النسخ أيضًا لأنه -كما قال الحافظ ابن حجر- مستندٌ إلى علمها فيُحمل على ما وقع منه في البيوت، وأما في غير البيوت فلم تطَّلع هي عليه، وقد حفظه حذيفة وهو من كبار الصحابة.\nقال ابن الجوزي: \"ادعى قوم النسخ أي: نسخ البول قائمًا وليس بصحيح\".\nوقال الحافظ أيضًا: \"وقد سلك فيه أبو عوانة في صحيحه وابن شاهين فيه مسلكًا آخر، فزعما أن البول عن قيام منسوخٌ واستدلا عليه بحديث عائشة، والصواب أنه غير منسوخ\".\nانظر: ناسخ الحديث ومنسوخه لابن شاهين (ص: ٧٧ - ٨١)، إخبار أهل الرسوخ لابن الجوزي (ص: ٦)، فتح الباري لابن حجر (١/ ٣٩٤).","vol":"2","page":303},{"text":"٥٧٦ - ز- حدثنا الصاغاني، أخبرنا قَبيصةُ (^١)، حدثنا (^٢) سفيان، عن المقدام بن شُرَيحٍ (^٣)، عن أبيهِ، عَن عائشةَ قالت: ما بالَ رسولُ الله ﷺ\n⦗٣٠٤⦘ قائمًا منذ أُنْزِل عليه القُرآن (^٤).\n⦗٣٠٥⦘ ورَواه (^٥) وكيع عن الثوري أحسَنَ منه (^٦).\n_________\n(^١) ابن عقبة بن محمد السُّوَائي، أبو عامر الكوفي.\n(^٢) في (ط): \"عن\" بدل \"حدثنا\"، وسفيان هو: الثوري.\n(^٣) ابن شُرَيح بن هاني الحارثي الكوفي.\n(^٤) هذا الحديث لم يخرجه مسلم، فهو من زوائد المصنِّف عليه، وإسناده حسنٌ، ففي رواية قبيصة عن الثوري كلامٌ يسير كما سبق في ح (٢٤)، والحديث صحيح فقد تابع قبيصةَ: وكيع، وأبو نعيم الفضل بن دكين، ومحمد بن كثير العبدي، والحسين بن حفصٍ كلهم عن سفيان عن المقدام به.\nأخرجه الإمام أحمد في المسند (٦/ ١٣٦) عن وكيع عن سفيان به.\nوأخرجه الحاكم في المستدرك (١/ ١٨١) من طريق أبي نعيم، ومحمد بن كثير العبدي، وقبيصة كلهم عن سفيان به.\nوأخرجه البيهقي في السنن الكبرى (١/ ١٠١) من طريق أبي نعيمٍ أيضًا، والحسين بن حفص كلاهما عن سفيان به.\nوقال الحاكم: \"صحيح على شرط الشيخين ولم يخرجاه\"، ووافقه الذهبي، وتعقبهما الشيخ الألباني فقال: \"فيه نظر؛ فإن المقدام بن شريح وأبوه لم يحتج بهما البخاري؛ فهو على شرط مسلم وحده\".\nوللحديث طريق أخرى عن غير سفيان فقد أخرجه الترمذي في سننه -كتاب الطهارة- باب ما جاء في النهي عن البول قائمًا (١/ ١٧ ح ١٢) عن علي بن حُجر عن شريك بن عبد الله القاضي عن المقدام بن شريحٍ به.\nوأخرجه ابن ماجه في سنن -كتاب الطهارة -باب في البول قاعدًا (١/ ١١٢ ح ٣٠٧) عن أبي بكر بن أبي شيبة، وسويد بن سعيد، وإسماعيل بن هانئ كلهم عن شريك بن عبد الله القاضي عن المقدام بن شُرَيح به.\nوقال الترمذي: \"حديث عائشة أحسن شيءٍ في الباب وأصح\".\nوهناك طريق ثالثة عن المقدام وهو ما أخرجه البيهقي في السنن الكبرى (١/ ١٠١) من طريق عبيد الله بن موسى عن إسرائيل عن المقدام بن شريحٍ به. =\n⦗٣٠٥⦘ = والحديث صححه الشيخ الألباني ونقل تصحيحه عن الذهبي أيضًا، وقال حفظه الله: \"قول عائشة إنما هو باعتبار علمها، وإلا فقد ثبت في الصحيحين وغيرهما من حديث حذيفة ﷺ قال: \"أتى النبي ﷺ سباطة قومٍ فبال قائمًا\" ولذلك فالصواب جواز البول قاعدًا وقائمًا، والمهم أمن الرَّشَاشَ، فبأيهما حصل وجب، وأما النهي عن البول قائمًا فلم يصح فيه حديث\".\nانظر: السلسة الصحيحة للألباني (١/ ٣٤٥ ح ٢٠١).\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث في الباب على مسلم.\n(^٥) في (ط): \"رواه\" بدون واو العطف.\n(^٦) وصله أحمد في المسند (٦/ ١٣٦، ٢١٣) من طريق وكيع وزاد في أوله: \"من حدثك أن رسول الله ﷺ بال قائمًا فلا تصدِّقه … الحديث\"، وهو معنى قول المصنِّف: \"أحسن منه\".","vol":"2","page":303},{"text":"<span data-type='title' id=toc-146>بَاب (^١) بَيَانِ حَظْرِ استِقْبَالِ القِبْلَةِ وَاسْتدبَارِهَا بِالغَائِطِ، وَالدلِيلِ على إِبَاحَةِ اسْتِقْبِالِها (^٢) في البُيُوتِ وَفِيْمَا سِوَاهُ (^٣)، وَإيْجاب الاستِقْبَالِ بِهمَا شَرْقًا وَغرْبًا</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط).\n(^٢) في (ط): \"استعمالهما\".\n(^٣) في (ط): \"وفيما سواهما على الحظر\".","vol":"2","page":306},{"text":"٥٧٧ - حدثَنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة، عَن الزهريّ، عن عطاء بن يزيد الليثي سمِعَ أبا أيوبَ الأنصاريَّ قال: قال رسولُ الله ﷺ: \"إذا أتيتم الغائطَ فلا تستقبلوا القبلة بغائطٍ ولا بولٍ، ولكن شَرِّقوا أو غَرِّبُوا\".\nفَقَدِمنا الشامَ فوجدنا مَرَاحِيْضَ (^١) قد بُنِيت نحوَ القبلةِ فَنَنْحَرِفُ عنها ونستغفرُ الله (^٢).\n_________\n(^١) جمع مِرحاض بكسر الميم، وهو: البيت المتخذ لقضاء حاجة الإنسان أي: للتغوُّط.\nانظر: شرح مسلم للنووي (٣/ ١٥٨).\n(^٢) أخرجه البخاري في صحيحه -كتاب الصلاة- باب قبلة أهل المدينة وأهل الشام والمشرق … (الفتح ١/ ٥٩٤ ح ٣٩٤) عن علي بن المديني.\nوأخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٤ ح ٥٩) عن زهير بن حرب، ومحمد بن عبد الله بن نمير، ويحيى بن يحيى التميميّ كلهم عن ابن عيينة عن الزهري به.","vol":"2","page":306},{"text":"٥٧٨ - حدثنا محمد بن إسحاق بن الصَّبَّاح، ومحمد بن يحيى،\n⦗٣٠٧⦘ وَالسُّلمي قالوا: حدثنا عبد الرزاق (^١)، عن مَعمر، عن الزهري بمثله بإسناده أن النبي (^٢) ﷺ قال: \"إذا أتى أحدكم الغائطَ فلا تستقبلوا القبلة، وَلكن لِيُشَرِّقْ أو لِيُغَرِّبْ\".\nقال أبو أيوبَ: فلما قدمنا الشامَ وَجَدْنَا مَرَاحِيضًا (^٣) نحوَ القِبْلَةِ فَكُنَّا نَنْحَرِف ونستغفر الله (^٤).\n_________\n(^١) لم أجد الحديث في المصنَّف لعبد الرزاق.\n(^٢) في (ط): \"رسول الله\".\n(^٣) في (ط): \"مراحيض\".\n(^٤) أخرجه النسائي في سننه -كتاب الطهارة- باب الأمر باستقبال المشرق أو المغرب عند الحاجة (١/ ٢٣) عن يعقوب الدورقي عن محمد بن جعفر.\nوأخرجه الإمام أحمد في المسند (٥/ ٤١٦) عن محمد بن جعفرٍ أيضًا، وأخرجه أيضًا (٥/ ٤١٧) عن إسماعيل بن عُليَّة كلاهما عن معمر عن الزهري به.\nوأخرجه الإمام أحمد أيضًا (٥/ ٤٢١) عن عبد الرزاق عن معمر عن الزهري به.","vol":"2","page":306},{"text":"٥٧٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، عن يونس (^٢)، عن الزهري بإسناده إلى قوله: \"أو غَرِّبُوا\" (^٣).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي المصري.\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) في (ط): \"الزهري بإسناده: فلا تستقبلوا القبلة ولا يُولِّيها ظهره ولكن شرِّقوا أو غرِّبوا\".\nأخرجه ابن ماجه في سننه -كتاب الطهارة- باب النهي عن استقبال القبلة بالغائط والبول (١/ ١١٥ ح ٣١٨) عن أبي الطاهر أحمد بن عمرو بن السرح عن ابن وهب عن يونس به.","vol":"2","page":307},{"text":"٥٨٠ - حدثَنا الدقيقي (^١)، حدثنا يزيد بن هارون، أخبرنا ابن أبي ذئب (^٢) عن الزهريّ بإسنادِه مثلَه (^٣): \"فلا تستقبلوا القبلةَ ولا يُوَلِّهَا ظهرَه، ولكن شَرِّقُوا أو غَرِّبُوا\" (^٤).\n_________\n(^١) محمد بن عبد الملك الواسطي.\n(^٢) محمد بن عبد الرحمن بن المغيرة بن أبي ذئب القرشي العامري، أبو الحارث المدني، في روايته عن الزهريّ كما سبق في (ح: ٣٨٤)، وقد توبع في الأسانيد الماضية، والحديث في صحيح البخاري من طريقه.\n(^٣) قوله: \"مثله\" ليست في (ط).\n(^٤) هذا الحديث تكرر بإسناده ومتنه في (م).\nوقد أخرجه البخاري في صحيحه -كتاب الوضوء -باب لا تُستقبل القبلة بغائطٍ أو بول، إلا عند البناء: جدارٍ أو نحوه (الفتح ١/ ٢٩٥ ح ١٤٤) عن آدم بن أبي إياس عن ابن أبي ذئبٍ عن الزهري به.","vol":"2","page":308},{"text":"٥٨١ - حَدثنا يزيدُ بن سنان (^١)، حدثنا صَفوان بن عيسى (^٢)، حدثنا ابن عجلان (^٣)، عن القَعْقَاع (^٤) عَنْ أبي صَالح (^٥)، عن أبي هُريرةَ قال: قال رسول الله (^٦) ﷺ: \"إذا أتى أحدُكُم الغائطَ فلا\n⦗٣٠٩⦘ يستقبل القبلةَ ولا يستدبرها\" (^٧).\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشيّ الأموي، أبو خالد القزاز.\n(^٢) القرشي الزهري، أبو محمد البصري القسَّام.\n(^٣) محمد بن عجلان القرشي المدني.\n(^٤) ابن حكيم الكناني المدني.\n(^٥) ذكوان السمَّان الزيات المدني.\n(^٦) في (ط): \"النبي\".\n(^٧) لم يخرجه مسلم من طريق محمد بن عجلان عن القعقاع، وسيأتي الكلام على طريق مسلم في الحديث المعلق الذي ساقه المصنِّف بعد (ح: ٥٨٢).\nوالحديث أخرجه أبو داود في سننه -كتاب الطهارة -باب كراهية استقبال القبلة عند قضاء الحاجة (١/ ٣ ح ٨) من طريق عبد الله بن المبارك.\nوأخرجه النسائي في سننه -كتاب الطهارة -باب النهي عن الاستطابة بالروث (١/ ٣٨) من طريق يحيى القطان.\nوأخرجه ابن ماجه في سننه -كتاب الطهارة -باب كراهة مس الذكر باليمين والاستنجاء باليمين (١/ ١١٣ ح ٣١٢) من طريق المغيرة بن عبد الرحمن، وعبد الله بن رجاء المكي كلهم عن محمد بن عجلان عن القعقاع به.\nوأخرجه الطحاوي في شرح معاني الآثار (٤/ ٢٣٣) عن شيخه بكار عن صفوان بن عيسى عن محمد بن عجلان به.","vol":"2","page":308},{"text":"٥٨٢ - حدثنا الربيع بن سليمان (^١)، حدثنا شعيبٌ (^٢)، حدثنا الليث، عَن ابن عجلانَ بمثله (^٣).\nرواه أحمد بن الحسن بن خِراش (^٤)، حدثنا عمر بن عبد الوهاب (^٥)،\n⦗٣١٠⦘ حدثنا يزيد بن زُرَيع، حدثنا روح بن القاسم (^٦)، عن سهيلٍ (^٧)، عن القعقاع، بنحوه (^٨).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) ابن الليث بن سعد الفهمي مولاهم المصري، أبو عبد الملك.\n(^٣) أخرجه ابن حبان في صحيحه (٣٥٢) من طريق الليث بن سعد عن ابن عجلان ببعض الحديث، وهو النهي عن الاستنجاء باليمين.\n(^٤) البغدادي، أبو جعفر الخراساني الأصل.\n(^٥) ابن رياح بن عَبِيدة الرياحي، أبو حفص البصري.\n(^٦) التميمي العنبري، أبو غياث البصري، ووقع في (ط): \"روح عن القاسم\" وهو خطأ.\n(^٧) ابن أبي صالح ذكوان السمان المدني.\n(^٨) في (ط) أتمَّ الحديث بدل قوله: \"بنحوه\"، ونصُّه: \"عن أبي صالح، عن أبي هريرة قال: قال النبي ﷺ: إذا جلس أحدكم على حاجته فلا يستقبل القبلة ولا يستدبرها\".\nوقد وصله مسلمٌ في كتاب الطهارة -باب الاستطابة (١/ ٢٢٤ ح ٦٠) عن أحمد بن الحسن بن خراشٍ عن عمر بن عبد الوهاب به.\nوهذا الحديث مما انتقده على مسلم: أبو الفضل بن عمار الشهيد، والدارقطني، والمزي.\nقال أبو الفضل: \"هذا حديثٌ أخطأ فيه عمر بن عبد الوهاب الرياحي عن يزيد بن زريع؛ لأنه حديثٌ يُعرف بمحمد بن عجلان عن القعقاع، وليس لسهيلٍ في هذا الإسناد أصلٌ\".\nوقال الدارقطني بعد أن ذكر إسناد مسلم ومتنه: \"هذا غير محفوظٍ عن سهيل، إنما هو حديث ابن عجلان حدث به الناس عنه، منهم: روح بن القاسم، كذا قال أمية [عن] يزيد\".\nوقال المزي: \"كذا قال الرياحي -أي: عمر بن عبد الوهاب- عن يزيد بن زريع، وهو معدودٌ في أوهامه، وخالفه أمية بن بسطام -وهو أحد الأثبات في يزيد بن زريع- فقال: عن يزيد بن زريع، عن روح بن القاسم، عن محمد بن عجلان، عن القعقاع بن حكيم، وهو محفوظٌ من رواية ابن عجلان عن القعقاع بن حكيم، رواه عنه جماعة منهم عبد الله بن المبارك، وسفيان بن عيينة، ويحيى بن سعيد القطان، وعبد الله بن رجاء المكي، والمغيرة بن عبد الرحمن المخزومي\". =\n⦗٣١١⦘ = وسبق تخريج الحديث من طريق هؤلاء وغيرهم في الحديثين اللذين مضيا، وطريق ابن عيينة ستأتي في الإسناد الآتي عند المصنف.\nوذهب النووي ﵀ إلى تصويب الإسنادين فقال: \"مثل هذا لا يظهر قدحه فإنه محمول على أن سهيلًا وابن عجلان سمعاه جميعًا، واشتهرت روايته عن ابن عجلان، وقلَّت عن سهيل\".\nولكن رواية الجماعة من الأئمة الثقات هي المقدَّمة بلا ريب على رواية ثقة تفرَّد عنهم، وقد تقرَّر في علم المصطلح الشريف أنَّ رواية الثقة المخالف لجماعة الثقات يُعدُّ شاذًّا، والشاذ من جنس الضعيف.\nوما ذهب إليه ابن عمار الشهيد، والدارقطني، والمزي هو الصواب، وقد رجَّحه أيضًا الشيخ ربيع المدخلي في كتابه \"بين الإمامين\".\nوصنيع المصنِّف رحمه الله تعالى من إيراد الحديث من طرق عن ابن عجلان، ثم تعليقه لطريق سهيل عن القعقاع كأنه يشير بذلك إلى تعليل هذا الإسناد، والله أعلم.\nوقد تساءل الشيخ ربيع -والأمر محل سؤال فعلًا- عن سبب عدول الإمام مسلم رحمه الله تعالى عن إخراج الحديث من طريق ابن عجلان، وإيراده من هذه الطريق التي لا تخفى علتها على مثله رحمه الله تعالى!\nفائدة الاستخراج:\n١ - بيَّن المصنِّف اسم أبي روح: القاسم، وجاء عند مسلم مهملًا.\n٢ - أخرج الإمام مسلم الحديث من وجهٍ انتُقِد عليه فيه، وأخرج المصنِّف الحديث من أوجه سالمة من الانتقاد كما في الأسانيد الماضية.\nانظر: علل الأحاديث لأبي الفضل بن عمار الشهيد (ص: ٥٩)، التتبع للدارقطني (ص: ١٣٨ - ١٣٩)، شرح صحيح مسلم للنووى (٣/ ١٥٨)، تحفة الأشراف للمزي (٩/ ٤٤١)، بين الإمامين مسلم والدارقطني للشيخ ربيع المدخلي (ص: ٧٧ - ٨٢).","vol":"2","page":309},{"text":"٥٨٣ - حدثنا الربيع بن سليمان، أخبرنا الشافعي (^١)، أخبرنا سفيان بن عُيينة عن محمد بن عَجلان، عن القعقاع بن حكيم، عن أبي صالح، عن أبي هُريرةَ أن النبي ﷺ قال: \"إنما أنا لكم مثل الوالدِ (^٢)، فإذا ذهبَ أحدُكم إلى الغائطِ فلا يستقبل القبلة ولا يستدبرها لغائطٍ (^٣) ولا بَولٍ، وَلِيَسْتَنْجِ بِثلاثة أحجارٍ\"، ونَهَى عن الرَّوْثِ، والرِّمَّةِ (^٤)، وأن يَسْتَنْجِيَ الرَّجُلُ بِيَمِينِهِ (^٥).\n_________\n(^١) الإمام محمد بن إدريس المطلبي، والحديث في مسنده (ص: ١٣) عن ابن عيينة به.\n(^٢) في (ط): \"مثل والد\" بالتنكير.\n(^٣) في (ط): \"بغائط\".\n(^٤) الروث: رجيع الدواب، والرِمَّة: العظام البالية.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٧٢ - ٢٧٣)، غريب الحديث للحربي (١/ ٧١).\n(^٥) سقط إسناد هذا الحديث من (م)، ففيه: \"حدثنا رسول الله ﷺ\" مباشرة!\nوقد أخرجه ابن ماجه في سننه -كتاب الطهارة -باب الاستنجاء بالحجارة والنهي عن الروث والرمة (١/ ١١٤ ح ٣١٣) عن محمد بن الصباح عن ابن عيينة عن ابن عجلان به.\nوأخرجه الإمام أحمد في المسند (٢٤٧) عن ابن عيينة عن ابن عجلان به.","vol":"2","page":312},{"text":"٥٨٤ - حدثنا محمد بن إسحاق الصغاني، حدثنا محمد بن عبد الله بن نُمير، حدثنا محمد بن بشر العبدي (^١)، حدثنا عبيد الله بن\n⦗٣١٣⦘ عمر (^٢)، عن محمد بن يحيى بن حَبَّان (^٣)، عن عَمِّهِ واسع بن حَبَّان، عن ابن عمر قال: رَقَيتُ عَلى بيتِ أختي حَفْصة فرأيتُ رسول الله ﷺ قاعدًا لحاجتهِ مستقبل الشام مستدبر القبلة (^٤).\n_________\n(^١) محمد بن بشر بن الفُرافصة بن المختار العبدي، أبو عبد الله الكوفي.\n(^٢) ابن حفص بن عاصم بن عمر بن الخطاب العمري البصري.\n(^٣) ابن منقذ بن عمرو بن مالك الأنصاري المازني المدني.\n(^٤) أخرجه البخاري في صحيحه -كتاب الوضوء- باب التبرز في البيوت (الفتح ١/ ٣٠١ ح ١٤٨) من طريق أنس بن عياض عن عبيد الله بن عمر عن محمد بن يحيى بن حبان به.\nوأخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٥ ح ٦٢) عن أبي بكر بن أبي شيبة عن محمد بن بشر العبدي عن عبيد الله بن عمر به.","vol":"2","page":312},{"text":"٥٨٥ - حَدثَنا أبو أمية، حدثنا خالد بن مخلد القَطْوَاني، حدثنا سليمان بن بلال (^١)، حدثني يحيى بن سعيد (^٢) قال: سمعتُ محمد بن يحيى بن حَبَّان، عن عَمِّهِ وَاسِع بن حَبَّان قال: كنتُ أصلي في المسجدِ -وعبد الله بن عمر مسندٌ (^٣) ظهرَه إلى القبلة- فلما قضيتُ صَلاتي انصرفتُ إليه مِن شقي الأيسر. فقال عبد الله: لقد رَقِيْتُ على ظهرِ بيتِ أختي حَفْصَةَ فرأيتُ رسول الله ﷺ قاعدًا على لَبِنَتَينِ مستقبل بيت المقدس لِحَاجتِهِ (^٤).\n_________\n(^١) التيمي مولاهم المدني.\n(^٢) ابن قيس الأنصاري، أبو سعيد المدني القاضي.\n(^٣) في (ط): \"مسندًا\".\n(^٤) أخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٤ ح ٦١) عن القعنبي عن =\n⦗٣١٤⦘ = سليمان بن بلال عن يحيى بن سعيد به، وفيه: \"مستقبلًا بيت المقدس\".\nفائدة الاستخراج:\n١ - بيَّن المصنِّف جدَّ محمد بن يحيى بن حبان، ولم يذكر اسم جدِّه عند مسلم.\n٢ - قول واسع بن حبان: \"انصرفت إليه من شقي الأيسر\" فيه زيادة شرح فلم يرد عند مسلم بيان الجهة التي انصرف منها إليه.","vol":"2","page":313},{"text":"٥٨٦ - حدثنا يونس بن عبد الأعلى، حدثنا أنس بن عياض (^١)، عن يحيى بن سعيد، عن محمد بن يحيى بن حَبَّان، عن عمه واسع بن حَبَّان قال: قال لي (^٢) ابنُ عُمر: يقول ناسٌ (^٣): إذا قَعَدْتَ على حاجتِك فلا تَقْعُدْ مستقبلَ القبلةِ، ولا (^٤) بيتِ المَقْدِسِ، وَلقد رَقيْتُ مرةً على ظَهرِ منزلِنا فرأيتُ رسول الله ﷺ مستقبل بيت المقدس لحاجته (^٥).\n_________\n(^١) الليثي، أبو ضمرة المدني.\n(^٢) الجار والمجرور \"لي\" ليست في (م).\n(^٣) في (ط): \"أناسٌ\".\n(^٤) هنا ينتهي السقط من نسخة (ك) المشار إليه في أثناء إسناد حديث رقم (٥٧٢).\n(^٥) أخرجه البخاري في صحيحه -كتاب الوضوء -باب من تبرز على لبنتين (الفتح ١/ ٢٩٧ ح ١٤٥) من طريق مالك عن يحيى بن سعيد الأنصاري به.\nوأخرجه أيضًا في باب التبرز في البيوت من الكتاب نفسه (١/ ٣٠١ ح ١٤٩) من طريق يزيد بن هارون عن يحيى بن سعيد الأنصاري.","vol":"2","page":314},{"text":"<span data-type='title' id=toc-147>بَابُ (^١) بَيَانِ تَطْهيرِ الثوبِ الذِي يُصلَى فِيِهِ مِنْ بَوْلِ المَوْلُوْدِ الذَّكرِ الذي لَمْ (^٢) يَطْعَمْ لا الأنْثَى </span>(^٣)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (م): \"لا\" بدل \"لم\".\n(^٣) هكذا في (ط) و(ك)، ولعله الأقرب لمناسبة الأحاديث. وجاء في الأصل و(م): \"والأنثى\".","vol":"2","page":315},{"text":"٥٨٧ - حدثنا عبد الرحمن بن محمد بن مَنصور البصري قربُزان (^١)، حدثنا يحيى بن سعيدٍ القطان، عن هشام بن عروة، حَدثني أبي، عن عائشةَ أن النَّبيَّ ﷺ وَضع صبيًّا في حَجْرِهِ (^٢)، فبال عليه، فَدَعا بماءٍ فأتبعَه إياهُ (^٣).\n_________\n(^١) في (م) نسب إلى جده، ولم يذكر اسم أبيه محمد.\n(^٢) أي حِضنه، وهو ما دون الإبط إلى الكشح، قال النووي: \"بفتح الحاء كسرها لغتان مشهورتان\".\nانظر: شرح مسلم للنووي (٣/ ١٩٤)، المصباح المنير للفيومي (ص / ١٢١ - ١٢٢).\n(^٣) أخرجه البخاري في صحيحه -كتاب العقيقة- باب تسمية المولود غداة يولد لمن لم يعق عنه وتحنيكه (الفتح ٩/ ٥٠١ ح ٥٤٦٨) عن مسدد.\nوأخرجه في كتاب الأدب -باب وضع الصبي في الحِجر (الفتح ١٠/ ٤٤٨ ح ٦٠٠٢) عن محمد بن المثنى كلاهما عن يحيى القطان عن هشام بن عروة به.\nوأخرجه مسلم في كتاب الطهارة -باب حكم بول الطفل الرضيع وكيفية غسله (١/ ٢٣٧ ح ١٠١ و١٠٢) من طريق عبد الله بن نمير، ومن طريق جرير بن =\n⦗٣١٦⦘ = عبد الحميد الضبي، ومن طريق عيسى بن يونس كلهم عن هشام بن عروة بنحوه.\nفائدة الاستخراج:\nبيَّن المصنِّف هشام بن عروة، وورد عند مسلم مهملًا.","vol":"2","page":315},{"text":"٥٨٨ - حدثَنا ابن أبي رَجَاء المِصِّيصِي (^١)، حدثنا وكيع، حدثنا هشام بن عروة، عَن أبيه، عَن عائشةَ أن النبيَّ ﷺ أُتي بصبيٍ، فبال عليه، فأَتْبَعَهُ الماء ولم يَغْسِلْه (^٢).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء المصّيصي، أبو جعفر النجار الثغري.\n(^٢) أخرجه ابن ماجه في سننه -كتاب الطهارة -باب ما جاء في بول الصبي الذي لم يطعم (١/ ١٧٤ ح ٥٢٣) عن علي بن محمد وأبي بكر بن أبي شيبة كلاهما عن وكيع عن هشام به.\nوأخرجه الإمام أحمد في المسند (٦/ ٥٢) عن يحيى القطان وكيع عن هشامٍ به.","vol":"2","page":316},{"text":"٥٨٩ - حَدثنا أبو داودَ الحراني، حدثنا محاضر (^١)، حدثنا هشام بن عروةَ، عن أبيهِ، عَن عائشة أن النبي ﷺ أُتِيَ بِصَبيٍّ، فبال عليه، فَأَتْبَعَ (^٢) ذلك الماء وَلم يغسله (^٣).\n_________\n(^١) ابن المُوَرِّع الهَمْدَاني، أبو المُوَرِّع الكوفي، تكلِّم فيه، وقد توبع هنا.\n(^٢) في (ك): \"فأتبعه\".\n(^٣) انظر تخريجه في الحديثين قبله.","vol":"2","page":316},{"text":"٥٩٠ - حدثنا أبو داود الحراني، حدثنا مسلم (^١)، حدثنا وُهَيبٌ (^٢)،\n⦗٣١٧⦘ حدثنا هشام بن عروة، عن أبيهِ، عَن عَائشةَ أَنَّ النَّبي ﷺ أُتيَ بِصَبيٍّ (^٣) يدعُو له فَأَقْعَدَهُ في حَجْرِهِ، فبال عليه فدعا بماءٍ فَصَبَّهُ على البَولِ يُتْبِعُهُ إياه (^٤).\nرواه ابن نُمير، عَن هشامٍ، عن أبيهِ، عن عائشةَ أن النَّبي ﷺ كان يُؤْتَى بالصِّبْيان فيُبَرِّك (^٥) عليهم ويَحُنِّكَهم (^٦)، فأُتِيَ بِصَبِيِّ فبال عليه، فَدَعا بماءٍ فأتبعَه بوله (^٧).\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي، أبو عمرو البصري.\n(^٢) ابن خالد بن عجلان الباهلي مولاهم البصري، ووقع في (م): \"مسلم بن وهب\" وهو خطأ.\n(^٣) ما بين النجمين سقط من (ط).\n(^٤) مضى تخريجه في الحديثين (٥٨٧)، (٥٨٨).\n(^٥) في (ط) و(ك): \"فيبارك عليهم\".\n(^٦) التحنيك: أن يمضغ التمر أو نحوه، ثم يدلك به حنك الصغير داخل فمه، وحنكه وحنَّكه بالتخفيف والتشديد، والأخير أشهر.\nانظر: غريب الحديث لأبي عبيد (١/ ١٧٠)، شرح مسلم للنووي (٣/ ١٩٤).\n(^٧) وصله مسلم كما سبق في تخريج الحديث (٥٨٧).","vol":"2","page":316},{"text":"٥٩١ - حدثنا يونس بن عبد الأعلى، وشعيبُ بن عمرو (^١) قالا: حدثنا سفيان بن عُيينَةَ، عن الزُّهري، عن عبيد الله بن عبد الله بن عتبة (^٢)، عن أُمِّ قيس بنتِ محصَن أخت عُكَّاشة بن محصَنٍ قَالَتْ: دَخَلْتُ بابنٍ لي على رسولِ الله ﷺ لم يأكلِ الطَّعَامَ، فَبال عليهِ، فدَعا بماءٍ فَرَشَّهُ عليه (^٣).\n_________\n(^١) الدمشقي، أبو محمد الضُّبَعي.\n(^٢) ابن مسعود الهذلي، أبو عبد الله المدني.\n(^٣) أخرجه البخاري في صحيحه -كتاب الطب- باب السعوط بالقسط الهندي =\n⦗٣١٨⦘ = والبحري (الفتح ١٠/ ١٥٦ ح ٥٦٩٣) عن صدقة بن الفضل.\nوأخرجه مسلم في كتاب الطهارة -باب حكم بول الرضيع وكيفية غسله (١/ ٢٣٨ ح ١٠٣) من طريق ابن عيينة، عن الزهري به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٩٢) عن يونس بن عبد الأعلى عن ابن عيينة عن الزهري به.\nفائدة الاستخراج:\nلم يسق مسلم إلا طرفًا من لفظه، وقد بيَّن المصنِّف لفظ هذه الطريق.","vol":"2","page":317},{"text":"٥٩٢ - حَدثنا يونس بن عبد الأعلى، حدثنا ابن وَهبٍ، أخبَرني مالكٌ (^١)، ويونس (^٢)، وعَمرو بن الحارث (^٣)، والليثُ (^٤) أن ابنَ شهابٍ حَدَّثهم، عن عبيد الله بن عبد الله، عن أُمِّ قيس بنت مُحصَن أنَّها جاءت النَّبي ﷺ بابنٍ في صغيرٍ لم يأكل الطعامَ، فأجلسه رسولُ الله ﷺ في حَجْرِهِ، فَبَالَ عليه، فدعا رسول الله ﷺ بماءٍ فَنَضَحَهُ ولم يَغْسِلْهُ (^٥).\n_________\n(^١) وهو في الموطأ كتاب الطهارة -باب ما جاء في بول الصبي (١/ ١١١ ح ١١٠).\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٤) ابن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري، وسقط من (م) حرف النسخ \"أن\" بعد اسمه فأصبحت العبارة: \"الليث بن شهاب\" وهو خطأ.\n(^٥) أخرجه البخاري في صحيحه -كتاب الوضوء -باب بول الصبيان (الفتح ١/ ٣٩١ ح ٢٢٣) عن عبد الله بن يوسف.\nوأخرجه مسلم في كتاب الطهارة -باب حكم بول الطفل الرضيع كيفية غسله (١/ ٢٣٨ ح ١٠٣) عن محمد بن رمح عن الليث، و(ح ١٠٤) عن حرملة بن يحيى =\n⦗٣١٩⦘ = عن ابن وهبٍ.\nوأخرجه الدارمي في سننه -كتاب الطهارة- باب بول الغلام الذي لم يطعم (١/ ٢٠٦ ح ٧٤١) عن عثمان بن عمر عن مالك ويونس كلهم عن الزهري به.","vol":"2","page":318},{"text":"٥٩٣ - حدثَنا عباس الدوري، حدثنا يعقوبُ بن إبراهيم بن سعدٍ (^١)، حدثنا أبي، حدثنا صَالح (^٢)، عن ابن شهابٍ، عن عبيد الله بن عبد الله، عن أُمِّ قَيس أنها أَتَتْ رسولَ الله ﷺ بابنٍ لها لم يأكل الطعامَ، فوضَعَهُ في حَجْرِهِ فبالَ، فلم يَزِدْ عَلى نَضْحِ الماء (^٣).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن كيسان المدني، وسقطت صيغة التحديث عنه من (م).\n(^٣) في (ط) و(ك): \"على أن نضح الماء\".\nوساق الطبراني في المعجم الكبير (٢٥/ ١٧٩ - ١٨١) طرقًا أخرى للحديث عن الزهري، ولم أجد من أخرجه من طريق صالح بن كيسان عن الزهري، إلا أن ابن أبي عاصم أشار إلى هذه الطريق في \"الآحاد والمثاني\" (٦/ ٥٢) ولم يسنده.","vol":"2","page":319},{"text":"٥٩٤ - حدثنا أبو الأزهر (^١)، والسُّلمي قالا: حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عنِ الزهري بإسناده قالت: جئتُ بابنٍ لي إلى النَّبي ﷺ، فَأَخَذَهُ النبي ﷺ فَوَضَعَهُ في حَجْرِهِ، فبالَ عليه، فَدَعَا بماءٍ فَنَضَحَهُ، وَلم يكن الصَّبِيُّ بلغَ أن يأكلَ الطعامَ (^٣).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) المصنَّف (١/ ٣٧٩).\n(^٣) أخرجه الإمام أحمد في المسند (٦/ ٣٥٦).","vol":"2","page":319},{"text":"<span data-type='title' id=toc-148>بَاب (^١) بَيَانِ تَطْهيرِ الثوب الذي يُصلَّى فِيْهِ مِن المَنِيِّ وَالدَّم وَالدلِيْلِ علَى أن المنِي طَاهِرٌ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":320},{"text":"٥٩٥ - حَدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون، أخبرنا عَمرو بن ميمون (^١)، حدثنا سليمانُ بن يسار (^٢)، أخبرتني عائشةُ أنَّ النَّبيَّ ﷺ كان إذا أصاب ثوبَهُ المنع غَسَلَ مَا أصاب منه من ثوبه (^٣)، ثم خَرَجَ إلى الصَّلاة، وأنا أنظُرُ إلى أثر البُقَعِ في ثوبه ذاك من أَثَرِ الغَسْلِ (^٤).\n_________\n(^١) ابن مهران الجزري الرَّقَّي.\n(^٢) الهلالي المدني، مولى ميمونة أم المؤمنين ﵂.\n(^٣) في (ط): \"في ثوبه\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الوضوء- باب غسل المنيِّ وفركه، وغسل ما يصيب من المرأة (١/ ٣٩٧) عن قتيبة بن سعيد عن يزيد عن عمرو بن ميمون، ويحتمل أن يكون يزيد هو: ابن هارون كما قيَّدته رواية المصنِّف، ويحتمل أن يكون: ابن زريع كما رجَّحه الحافظ ابن حجر، ويحتمل أن يكون الحديث عند كليهما.\nوأخرجه أيضًا في الباب نفسه (ح ٢٢٩) من طريق عبد الله بن المبارك، وفي الباب الذي يليه -باب إذا غسل الجنابة أو غيرها فلم يذهب أثره (ح ٣٣١) من طريق عبد الواحد بن زياد، وفي هذا الباب أيضًا (ح ٣٣٢) من طريق زهير بن معاوية كلهم عن عمرو بن ميمون عن سليمان يسار عن عائشة به.","vol":"2","page":320},{"text":"٥٩٦ - حَدثنا هلال بن العلاء (^١)، حدثنا عارم (^٢)، ح\nوحَدثنا أبو أُميَّةَ، حدثنا عبيد الله بن موسى (^٣) قالا: حدثنا مَهدي بن ميمون (^٤)، عَن وَاصلٍ الأحدَبِ (^٥)، عن إبراهيمَ (^٦)، عن الأسودِ (^٧) قال: رَأَتْنِي أُمُّ المؤمنين قد غَسَلْتُ أَثَرَ جَنَابَةٍ أَصَابَتْ ثوبي فقَالَتْ: لقد رَأَيْتُنِي وإنَّه لَفِي ثَوبِ رسولِ الله ﷺ فما أَزِيدُ عَلى أَنْ أَفْرُكَ بِه هكذا فَأدْلُكَهُ (^٨).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرقي.\n(^٢) لقبٌ لمحمد بن الفضل السدوسي، أبو النعمان البصري.\n(^٣) ابن باذام العبسي مولاهم الكوفي.\n(^٤) الأزدي المِعْوَلي مولاهم، أبو يحيى البصري.\n(^٥) واصل بن حبّان الأحدب الأسدي الكوفي.\n(^٦) ابن يزيد بن قيس النخعي الكوفي.\n(^٧) ابن يزيد بن قيس النخعي الكوفي.\n(^٨) أخرجه مسلم في كتاب الطهارة -باب حكم المني (١/ ٢٣٨ ح ١٠٥) عن يحيى بن يحيى التميمي، عن خالد الواسطي، عن خالد الحذَّاء، عن أبي معشر زياد بن كليب، عن إبراهيم النخعي، عن علقمة والأسود بن يزيد، عن عائشة به.\nوأخرجه مسلم أيضًا (ح ١٠٧) من طريق عبد الرحمن بن مهدي، عن مهدي بن ميمون، عن واصل الأحدب به.\nفائدة الاستخراج:\nلم يسق مسلم لفظ هذه الطريق، وإنما أحال به على حديث أبي معشر، عن إبراهيم، وقد بيَّن المصنِّف لفظ هذا الطريق.","vol":"2","page":321},{"text":"٥٩٧ - حدثنا الزَّعْفَراني (^١)، حدثنا عفَّان بن مسلم، حدثنا مَهديُّ بن ميمون، حدثنا وَاصل الأحدَبُ، عن إبراهيمَ النخعي، عن الأسود بن يزيدَ قال: رَأَتْنِي عائشةُ أَغْسِلُ أَثَرَ جَنَابَةٍ أصابَت ثوبي، قالت (^٢): لقد رَأَيْتُنِي وَإنه ليُصِيبُ ثوبَ رسولِ الله ﷺ فما أزيد (^٣) على أَنْ (^٤) أَفْرُكَ به هكذا (^٥).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح البغدادي، أبو علي الزعفراني.\n(^٢) في (ط): \"فقالت\".\n(^٣) في (ط) و(ك): \"وما أزيد\".\n(^٤) ما بين النجمين سقط من (م).\n(^٥) انظر تخريجه -من هذا الطريق- في الذي قبله وكذا فائدة الاستخراج كالتي سبق.","vol":"2","page":322},{"text":"٥٩٨ - حَدثَنا أحمد بن عيسى التِّنِّيسِي (^١)، حدثنا عَمرو بن\n⦗٣٢٣⦘ سلمة (^٢)، عن الأوزاعي، عن يحيى بن سعيد (^٣)، ح\n* وحَدثنا الربيع بن سليمان (^٤)، حدثنا الشافعي (^٥)، أخبرنا عَمرو بن\n⦗٣٢٤⦘ أبي سلمة، عن الأوزاعي، عن يحيى بن سعيد (^٦)، عن القاسم (^٧)، عَن عَائشةَ قالت: كنتُ أَفْرُكُ المَنِيَّ من ثَوبِ رسولِ الله ﷺ (^٨).\n_________\n(^١) بكسر التاء المثناة الفوقية، كسر النون المشددة بعدها، ثم ياء مثناة تحتية، ثم سين مهملة نسبة إلى تِنِّيس من بلاد مصر، وهي جزيرة بين دمياط والفَرما.\nانظر: الأنساب للسمعاني (٣/ ٩٦)، معحم البلدان للحموي (٦٠).\nوشيخ المصنِّف أحمد بن عيسى هو: ابن زيد التنِّيسي الخشاب اللخمي، توفي سنة (٢٧٣ هـ).\nمتفقٌ على ضعفه، وكذَّبه مسلمة بن القاسم، وابن طاهر المقدسي، وذكر له ابن على بواطيل رواها عن عمرو بن أبي سلمة، وقال عنه الحافظ ابن حجر: \"ليس بالقوي\".\nوقد تابعه الشافعي في الإسناد الآتي فالاعتماد عليه، ولكن شيخهما عمرو بن أبي سلمة متكلم فيه كما سيأتي، وقد صحَّ الحديث من غير هذا الطريق، فالحمد لله. =\n⦗٣٢٣⦘ = انظر: المجروحين لابن حبان (١/ ٤٦)، الكامل لابن عدي (١/ ١٩٤)، الضعفاء والمتروكين للدارقطنيّ (ص: ١٣١)، معرفة التذكرة لمحمد بن طاهر المقدسي (ص: ١٣٥)، الضعفاء لابن الجوزي (١/ ٨٣)، الكشف الحثيث لبرهان الدين الحلبي (ص: ٥٢)، ميزان الاعتدال للذهبي (١/ ١٢٦)، لسان الميزان (١/ ٢٤٠)، والتقريب لابن حجر (٨٧).\n(^٢) التِّنِّيسي، أبو حفص الدمشقي، مولى بني هاشم، نزيل تِنِّيس، توفي سنة (٢١٤ هـ) على الصحيح وقيل: قبلها بسنة أو سنتين.\nضعفه ابن معين، والساجي، وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وذكره العقيلي في الضعفاء وقال: \"في حديثه وهم\".\nووثقه ابن يونس المصري، وذكره ابن حبان في الثقات.\nوذكره الذهبي في المغني ووثقه الذهبي، وقال في الميزان: \"صدوق مشهور\"، وقال في سير أعلام النبلاء: \"حديثه في الكتب الستة، ووثقه جماعة\". وذكر الحافظ ابن حجر أنه ليس له في البخاري سوى حديثين قد توبع عليهما، وقال في التقريب: \"صدوق له أوهام\".\nانظر: الضعفاء للعقيلي (٣/ ٢٧٢)، الجرح والتعديل لابن أبي حاتم (٦/ ٢٣٥)، الثقات لابن حبان (٨/ ٤٨٢)، تهذيب الكمال للمزي (٢٥١)، الميزان (٣/ ٢٦٢) والسير (١٠/ ٢١٤)، والمغني في الضعفاء للذهبي (٤٨٤)، تهذيب التهذيب (٨/ ٣٧)، وهدي الساري (ص: ٤٥٣)، والتقريب لابن حجر (٥٠٤٣).\n(^٣) ابن قيس الأنصاري، أبو سعيد المدني القاضي.\n(^٤) ابن عبد الجبار المرادي مولاهم المصري.\n(^٥) الحديث في مسنده (ص: ٢٢).\n(^٦) ما بين النجمين سقط من (م).\n(^٧) ابن محمد بن أبي بكر الصديق القرشيّ التيمي، أبو عبد الرحمن المدني.\n(^٨) لم أجده من طريق القاسم عن عائشة إلا في مسند الشافعي، وهو في الأم له أيضًا (١/ ٥٥).","vol":"2","page":322},{"text":"٥٩٩ - حدثنا محمد بن إدريسٍ أبو بكر وراقُ الحُمَيدي (^١)، والصَّائغ (^٢) بمكة وأَيوبُ بن إسحاق (^٣) قالوا: حدثنا الحُمَيدي (^٤)، حدثنا بِشر بن بكرٍ (^٥)، عن الأوزاعي، عن يحيى بن سعيد، عن عَمرةَ (^٦)، عن\n⦗٣٢٥⦘ عائشةَ قالت: كنتُ أفرك المَنِيَّ من ثوب رسول الله ﷺ إذا كانَ يابسًا، وأمسحُهُ -أو أغسله، شكَّ الحميدي- إذا كان رَطْبًا (^٧).\n_________\n(^١) محمد بن إدريس بن عمر المكي، توفي سنة (٢٦٧ هـ).\nقال عنه ابن أبي حاتم: \"صدوق\"، وذكره ابن حبان في الثقات وقال: \"مستقيم الأمر في الحديث\".\nانظر: الجرح والتعديل لابن أبي حاتم (٧/ ٢٠٤)، الثقات لابن حبان (٩/ ١٣٨)، تاريخ مولد العلماء ووفياتهم لابن زبر (٥٨٤)، العقد الثمين للفاسي (٤٢٠) تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ / ص: ٤٣٦).\n(^٢) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي، نزيل مكة.\n(^٣) ابن إبراهيم بن سافري، أبو سليمان البغدادي.\n(^٤) عبد الله بن الزبير بن عيسى الأسدي، أبو بكر الحميدي المكي، والحديث لم أجده بهذا السياق في مسنده المطبوع.\n(^٥) التِّنِّيسي، أبو عبد الله البجلي.\n(^٦) ابنة عبد الرحمن بن سعد بن زرارة الأنصارية المدنية.\n(^٧) لم أجد من أخرجه من طريق عمرة عن عائشة.","vol":"2","page":324},{"text":"٦٠٠ - حدثنا يونس بن عبد الأعلى، أخبرنا يحيى بن حسان (^١)، حدثنا عبد الله بن المبارك، وبشر بن المفَضِّل (^٢)، عَن عَمرو بن ميمون بن مِهْران، عن سليمان بن يَسَار، عن عائشةَ قالت (^٣): كنتُ أَغْسِلُ المَنِيَّ من ثوبِ رسولِ الله ﷺ فيخرج إلى الصَّلاةِ وإنَّ بُقَعَ الماء في ثوبه (^٤).\nرواه يحيى بن يحيى (^٥) قال: حدثنا خالد الواسطي (^٦)، حدثنا خالد الحذاء، [عن أبي معشرٍ (^٧)، عن إبراهيم] (^٨)، عن علقَمةَ (^٩) والأسود أن\n⦗٣٢٦⦘ رَجُلًا نَزَلَ بعائشةَ ﵂ فأصبح يَغْسِلُ ثَوبَهُ، فقالت: إنما كان يجزئكَ (^١٠).\n_________\n(^١) ابن حيَّان التّنِّيسي البكرى، أبو زكريا البصري، نزيل تِنِّيس.\n(^٢) ابن لاحق الرَّقاشي مولاهم البصري.\n(^٣) في (ط): \"قال\" وهو خطأ.\n(^٤) أخرجه البخاري من طريق عبد الله بن المبارك وغيره عن عمرو بن ميمون، كما سبق تخريجه قريبًا في (ح ٢٩٥).\n(^٥) ابن بكر بن عبد الرحمن التميمي، أبو زكريا النيسابوري.\n(^٦) نسبته \"الواسطي\" ليست في (ط) و(ك)، وهو: خالد بن عبد الله الطحان الواسطي.\n(^٧) زياد بن كليب التميمي الحنظلي الكوفي.\n(^٨) قوله: \"عن أبي معشرٍ، عن إبراهيم\" سقط من الأصل و(م)، واستدركته من النسختين الباقيتين (ط) و(ك)، وهو هكذا في صحيح مسلم.\n(^٩) ابن قيس النخعي الكوفي.\n(^١٠) في (ط) و(ك): \"فقالت عائشة: إنما كانت تجزئك\".\nوهذا التعليق وصله مسلم عن يحيى بن يحيى التميميّ، عن خالدٍ به، وسبق تخريجه من صحيح مسلم في ح (٥٩٦).","vol":"2","page":325},{"text":"٦٠١ - حَدثنا (ابن) مَسعُودٍ المقدسي (^١)، حدثنا الهيثمُ [بن جميل] (^٢)، ح\nوَحَدثنا أبو أُمَيَّةَ، حدثنا مُعَلَّى (^٣) قالا: حدثنا هُشيم (^٤)، أخبرنا مُغيرة (^٥) عن إبراهيمَ، عن الأسود، عن عائشةَ قَالَتْ: لَقَدْ\n⦗٣٢٧⦘ رَأَيْتُنِي أَحُكُّ المَنِيَّ من ثَوب رسول الله ﷺ فَأَحُتُّهُ عنه (^٦).\n_________\n(^١) وقع في الأصل و(م): \"أبو مسعود\" بدل \"ابن مسعود\" وهو خطأ، وما أثبت من (ط) و(ك) ومصادر الترجمة.\nوهو: أبو عبد الله أحمد بن مسعود المقدسي الخياط، توفي سنة (٢٧٤ هـ).\nوصفه الذهبي بالمحدِّث الإمام، وذكر أنَّ أبا عوانة روى عنه، ولم أجد فيه قولًا آخر.\nانظر: سير أعلام النبلاء (١٣/ ٢٤٤)، وتاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ / ص: ٢٨٣)، تهذيب تاريخ دمشق لابن بدران (٩٢).\n(^٢) ما بين المعقوفتين من (ط) و(ك)، وهو: البغدادي، أبو سهل نزيل أنطاكية.\n(^٣) ابن منصور الرازي، أبو يعلى، نزيل بغداد.\n(^٤) ابن بَشير بن القاسم بن دينار السُّلمي، أبو معاوية الواسطي، ثقة مدلِّس، جعله الحافظ في المرتبة الثالثة من المدلسين كما سبق في (ح: ٢٦٥).\nوروايته في صحيح مسلم بالعنعنة، وقد صرَّح هنا بالإخبار.\n(^٥) ابن مِقْسَم الضَّبِّي مولاهم، أبو هشام الكوفي الفقيه، مدلِّس من الثالثة، وقد ضعَّف =\n⦗٣٢٧⦘ = الإمام أحمد حديثه عن إبراهيم النخعي خاصة -انظر ترجمته في حديث: (٢٩٧) - ولكن تابعه واصل الأحدب كما سبق في (ح ٥٩٦)، وتابعه أيضًا أبو معشر زياد بن كليب عند مسلم كما هو مخرَّج هناك في (ح: ٥٩٦).\n(^٦) أخرجه مسلم في كتاب الطهارة -باب حكم المنيِّ (١/ ٢٣٩ ح ١٠٧) عن أبي بكر بن أبي شيبة، عن هشيم، عن مغيرة، عن إبراهيم النخعي به.\nفائدة الاستخراج:\n١ - رواية مسلم للحديث من طريق هُشيم -وهو مدلس وقد عنعن عنده-، ورواية المصنِّف فيه تصريح بالإخبار، وهذا من فوائد الاستخراج.\n٢ - أحال مسلم بلفظ الحديث ولم يسقه، وبيَّن المصنِّف المحال به على اللفظ المحال عليه.","vol":"2","page":326},{"text":"٦٠٢ - حدثنا عبد الله بن أحمدَ بن حنبل، حدثنا أبي (^١) قال: حدثني ابن الأشجعي (^٢)، عَن أبيه، عن سفيانَ (^٣)، عن\n⦗٣٢٨⦘ منصور (^٤)، ح\nوحَدثنا (ابن) مسعود (^٥) المقدسي، حدثنا الهيثم بن جَميل، حدثنا زائدة (^٦)، عن منصور، عن إبراهيم (^٧)، عن هَمام بن الحارث (^٨)، عن عائشة قالَتْ: لقد كنتُ أَحُتُّ -أو أَفْرُكُ- المَنِيَّ من ثوبِ رسول الله ﷺ (^٩).\n_________\n(^١) الحديث في مسنده (٦/ ١٣٥).\n(^٢) أبو عبيدة بن عبيد الله بن عبيد الرحمن الأشجعي، ذكره ابن حبان في \"الثقات\"، وقال: اسمه: عباد، وقال الحافظ ابن حجر: \"يقال: اسمه عباد، مقبول\".\nوقد توبع متابعة قاصرة كما في الإسناد التالي، وعند مسلم كما سيأتي في التخريج.\nوأما أبوه فأحد الثقات، يكنى: أبو عبد الرحمن، وسبق في أحد أسانيد المصنِّف (ح ٨٠).\nانظر: الثقات لابن حبان (٨/ ٤٣٤)، والتقريب (٨٢٣٢).\n(^٣) ذكر الحافظ ابن حجر في \"أطراف المسند\" أن الإمام أحمد روى هذا الحديث عن ابن الأشجعي، عن أبيه عن سفيان الثوري، وأيضًا عن ابن الأشجعي عن أبيه عن =\n⦗٣٢٨⦘ = سفيان بن عيينة.\nوالذي وجدته في المسند -المطبوع- روايته عن ابن الأشجعي عن أبيه عن سفيان -مهملًا- عن منصورٍ به، ثم بعدها رواية الإمام أحمد عن سفيان بن عيينة مباشرة بدون ذكر ابن الأشجعي وأبيه وعبيد الله الأشجعي معروفٌ بالرواية عن الثوري، والإمام أحمد يروي عن ابن عيينة مباشرة، فهل ما في المطبوع هو الصواب، وما في أطراف المسند وهمٌ، هذا الذي يظهر، والله أعلم.\nوفي صحيح مسلم عن محمد بن حاتم -هو ابن ميمون البغدادي- عن ابن عيينة -قيَّده- عن منصورٍ به، ومحمد بن حاتم يروي عن ابن عيينة فقط.\nفعلى هذا تكون رواية المصنِّف من طريق الثوري، ورواية الإمام أحمد -الثانية- ومسلم من طريق ابن عيينة والله أعلم، وقد أخرجه عبد الرزاق عنهما معًا كما سيأتي.\nانظر: مسند أحمد (٦/ ١٣٥)، أطراف المسند لابن حجر (٩/ ٢٤٩).\n(^٤) ابن المعتمر السُّلَمي، أبو عتاب الكوفي.\n(^٥) وقع في الأصل و(م): \"أبو مسعود\" بدل \"ابن مسعود\" وهو خطأ مرَّ بيانه قريبًا.\n(^٦) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٧) ابن يزيد النخعي الكوفي.\n(^٨) النخعي الكوفي.\n(^٩) أخرجه مسلم في كتاب الطهارة -باب حكم المني (١/ ٢٣٩ ح ١٠٧) عن محمد بن =\n⦗٣٢٩⦘ = حاتم عن ابن عيينة، عن منصور، عن إبراهيم، عن همام بن الحارث به.\nوأخرجه عبد الرزاق في المصنَّف (١/ ٣٦٨) عن الثوري وابن عيينة كلاهما عن منصور به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: همام بن الحارث، وورد عند مسلم مهملًا.\n٢ - أحال مسلم بلفظ الحديث ولم يسقه، وقد بيَّنه المصنِّف.","vol":"2","page":327},{"text":"٦٠٣ - حدثَنا علي بن إشكاب (^١)، حدثنا (أبو بدر) (^٢)، ح\nوحَدثنا الحسن بن عفان، حدثنا ابن نُمَيرٍ (^٣)، [قالا:] (^٤) حدثنا الأعمش عن إبراهيمَ، عن همام بن الحارث قال: نَزَلَ (بعائِشَةَ) (^٥) ضيفٌ فأمَرَت له بِمِلْحَفَةٍ (^٦) لها صَفراء، فَاحْتَلَمَ فيها فَاسْتَحْيَى أن يُرْسِلَ بها وفيها أَثَرُ الاحتلام، فَغَمَسَها في الماء ثم أرسل بها، فقالَتْ: لم أفسدتَ علينا ثوبَنا؟ إنما كان يكفيه أن يَفرُكَه بأُصْبَعِهِ، لربما فركتُهُ\n⦗٣٣٠⦘ مِن ثوبِ رسولِ الله (^٧) ﷺ بأُصْبُعي (^٨).\nهذا لفظ عبد الله بن نمير.\n_________\n(^١) علي بن الحسين بن الحر العامري، أبو الحسن البغدادي، وإشكاب لقبٌ لوالده.\n(^٢) وقع في الأصل و(م): \"أبو زيد\" بدل \"أبو بدر\" وهو خطأ، وهو: شجاع بن الوليد بن قيس السَّكوني، انظر: ح (٥٧٣).\n(^٣) عبد الله بن نُمير الهَمْدَاني الكوفي.\n(^٤) ما بين المعقوفتين من (ك).\n(^٥) في الأصل و(م): \"لعائشة\"، وما أثبتُّ من (ط) و(ك).\n(^٦) في (ط) و(ك): \"ملحفة\" سقط منها حرف الجر، والمِلْحَفَة: هي المُلاءة التي تلتحف بها المرأة، واللِّحاف كلُّ ثوبٍ يُتغطَّى به، وكلما التحفت به فقد تغطَّيت به.\nانظر: غريب الحديث لأبي عبيد (١/ ٣١١) المصباح المنير للفيومي (ص: ٥٥٠).\n(^٧) في (ط) و(ك): \"النبي ﷺ\".\n(^٨) أخرجه مسلم في كتاب الطهارة -باب حكم المنيِّ (١/ ٢٣٨ ح ١٠٦) عن عمر بن حفص بن غياثٍ، عن أبيه، عن الأعمش به، غير أنه قرن الأسود بن يزيد مع همام بن الحارث كلاهما عن عائشة به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: همام بن الحارث، وورد عند مسلم مهملًا.\n٢ - ذكر مسلم الحديث مختصرًا، والمصنِّف ذكر قصة الحديث.","vol":"2","page":329},{"text":"٦٠٤ - حَدثنا أبو الأزهر (^١)، أخبرنا عبد الله بن نُمَيرٍ، حدثنا هشام بن عروة، عن فاطمة بنت المنذر (^٢)، عن أسماء قالت: أَتَتْ النَّبيَّ ﷺ امرأةٌ فقالت: يا رسول الله أرأيتَ ثوبَ إحدانا يُصيب مِن دمِ الحَيْضَةِ فكيف تَصْنَعُ به؟ قال: \"إذا أصابَ ثوبَ إحداكن مِن دمِ الحَيْضَةِ فَلتَحُتَّهُ ثم لِتَقْرُصْهُ بالماء ثم لِتَنْضَحْهُ ثم لِتُصَلّي (^٣) فيه\" (^٤).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن الزبير بن العوام القرشية الأسدية، وهشام بن عروة الراوي عنها هو زوجها، وأسماء هي: بنت أبي بكر الصديق ﵄ هي جدتها.\n(^٣) كذا في الأصل، وفي (م): \"ليصلي\" وهو خطأ، وفي (ط) و(ك): \"لتصلِّ\".\n(^٤) أخرجه مسلم في كتاب الطهارة -باب نجاسة الدم وكيفية غسله (١/ ٢٤٠ ح ١١٠) عن أبي كريب، عن عبد الله بن نمير، عن هشام بن عروة به. =\n⦗٣٣١⦘ = فائدة الاستخراج:\n١ - بيَّن المصنِّف: ابن نمير بأنه عبد الله، ونُسب إلى أبيه عند مسلم ولم يذكر اسمه. ٢ - لم يسق مسلم لفظ الحديث، وإنما أحاله على ما قبله، وبيَّن المصنِّف المتن المحال به.","vol":"2","page":330},{"text":"٦٠٥ - حَدثَنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك [بن أنس] (^١)، وعَمرو بن الحارث (^٢)، ويحيى بن عبد الله بن سالم (^٣)، عن هشام بن عروةَ، عن فاطمةَ، عن أسماء بنت أبي بكرٍ قالت: سُئِلَ رسولُ الله ﷺ عن الثوبِ يُصِيبهُ الدَّمُ (^٤) مِن الحَيْضَةِ، فقال: \"لِتَحُتَّهُ ثم لِتَقْرُصْهُ ثم لِتَنْضَحْهُ بالماءِ ثم لِتُصَلي (^٥) فيه\" (^٦).\nوَرواه (^٧) ابن عُيينَةَ، عن هشامٍ قال: \"حُتّيهِ ثم اقْرُصِيْهِ بالماء ثم\n⦗٣٣٢⦘ رُشِّيهِ وَصلي فيه\"، وَأما أصحابُ هشامٍ رَوَوه: \"ثم لِتَنْضَحْهُ\" إلا سفيان (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، والحديث في الموطأ -كتاب الطهارة -باب جامع الحيضة (١/ ٦٠ ح ١٠٣).\n(^٢) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٣) ابن عبد الله بن عمر بن الخطاب القرشي العدوي، أبو عبد الله المدني.\n(^٤) في (ك): \"يصيب الدم\"، وفي (ط) كذلك وعليه \"صح\"، غير أنه كُتب في الهامش أيضًا: \"الدم يصيبه\" كتب عليه: \"صح\" أيضًا.\n(^٥) في (ط) و(ك): \"لتُصلِّ\".\n(^٦) أخرجه مسلم في كتاب الطهارة -باب نجاسة الدم كيفية غسله (١/ ٢٤٠ ح ١١٠) عن أبي الطاهر أحمد بن عمرو بن السرح، عن عبد الله بن وهب، عن مالك به.\nفائدة الاستخراج:\nلم يسق مسلم لفظ الحديث بل أحال به، وبيَّن المصنِّف لفظه.\n(^٧) في (ط) و(ك): \"رواه\" بدون عطف.\n(^٨) وصله الترمذي في سننه -كتاب الطهارة- باب ما جاء في غسل دم الحيض من الثوب (١/ ٢٥٤ ح ١٣٨) عن ابن أبي عمر عن ابن عيينة عن هشام به، باللفظ الذي ذكره المصنِّف.","vol":"2","page":331},{"text":"٦٠٦ - حدثنا الربيعُ بن سليمان (^١)، عن الشافعي (^٢)، أخبرنا مالك، عن هشام بن عروة بإسنادِهِ: أرأيتَ إحدانا إذا أصابتْ ثوبَها الدمُ -الحَيضةُ- كيف تصنَعُ؟ فقال النبيُّ ﷺ: \"إذا أصاب ثوبَ إحداكن الدمُ فَلْتَقْرُصْهُ ثم لِتُتْبِعْهُ بماءٍ ثم تُصَلِّي فيه\" (^٣).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) الحديث في مسنده (ص: ٨).\n(^٣) أخرجه البخاري في صحيحه -كتاب الوضوء- باب غسل دم الحيض (١/ ٤٨٨ ح ٣٠٧) عن عبد الله بن يوسف عن مالك بن أنس عن هشام بن عروة به.\nوأخرجه أيضًا في كتاب الوضوء -باب (١/ ٣٩٥ ح ٢٢٧) عن محمد بن المثنى.\nوأخرجه مسلم في كتاب الطهارة -باب نجاسة الدم وكيفية غسله (١/ ٢٤٠ ح ١١٠) من طريق ابن وهب، عن مالك بن أنس كما سبق في الحديث الذي قبله.\nوله طريق أخرى فأخرجه -في الموضع السابق- عن محمد بن حاتم كلاهما عن يحيى القطان عن هشام بن عروة به.\nوله أيضًا طريق أخرى، فقد أخرجه -في الموضع السابق- من طريق وكيع عن هشام به.\nفائدة الاستخراج:\nلم يسق مسلم لفظ الحديث من طريق مالك، بل أحال به على حديث يحيى بن سعيد، عن هشام، وبيَّن المصنِّف لفظ هذه الرواية.","vol":"2","page":332},{"text":"<span data-type='title' id=toc-149>بَابُ (^١) صفَةِ تطهيْرِ الإِنَاءِ إِذا وَلَغَ فِيهِ الكلبُ، وإيجابِ إِهْرِاقِ مَا فِيهِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":333},{"text":"٦٠٧ - أخبرَنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أنَّ مالكًا (^٢) حَدَّثَه، ح\nوحدثنا الربيع بن سليمان، حدثنا الشافعي (^٣)، أخبرنا مالك، عن أبي الزناد (^٤) عن الأعرج، عن أبي هُريرةَ أنَّ رسولَ الله ﷺ قال: \"إذا شرِبَ الكلبُ في إناءِ أَحَدكم فَلْيَغْسِلْهُ سبعَ مراتٍ\" (^٥).\nكذا قالوا (^٦) -أصحاب أبي الزِّنَاد- إلا سفيانَ فإنه قال: \"إذا ولغ (^٧) \".\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٢) وهو في الموطأ -كتاب الطهارة -باب جامع الوضوء (١/ ٣٤ ح ٣٥).\n(^٣) وهو في المسند له (ص: ٧).\n(^٤) عبد الله بن ذكوان القرشي، والأعرج هو: عبد الرحمن بن هرمز المدني.\n(^٥) أخرجه البخاري في صحيحه -كتاب الوضوء -باب الماء الذي يُغسل به شعر الإنسان (الفتح ١/ ٣٣٠ ح ١٧٢) عن عبد الله بن يوسف.\nوأخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٤ ح ٩٠) عن يحيى بن يحيى كلاهما عن مالك عن أبي الزناد به.\n(^٦) في (ط) و(ك): \"قال\".\n(^٧) ولَغَ يَلَغ -بالفتح فيهما-: إذا شرب بطرف لسانه، أو أدخل لسانه فيه فحركه شرب أو لم يشرب. كذا قال الحافظ ابن حجر. =\n⦗٣٣٤⦘ = وحكى الفيوميّ فيها لغتين أخريين فقال: \"ولغ يلِغ من بابي وعد وورِث، ويَوْلَغ مثل: وجِل يَوْجَل لغةٌ أيضًا.\nانظر: فتح الباري لابن حجر (١/ ٣٣٠)، المصباح المنير للفيومي (ص: ٦٧٢).","vol":"2","page":333},{"text":"٦٠٨ - حدثنا الربيع، أخبرنا الشافعي (^١)، أخبرنا سفيان (^٢)، عن أبي الزناد، عن الأعرج، عَن أبي هريرة أن النبي ﷺ قال: \"إذا وَلغ الكلبُ في إناء أحدكم فليغسله سبعَ مراتٍ\" (^٣).\n_________\n(^١) وهو في المسند له (ص: ٧).\n(^٢) ابن عيينة بن أبي عمران الهلالي مولاهم الكوفي.\n(^٣) أخرجه الإمام أحمد في المسند (٢٤٥) عن ابن عيينة به.","vol":"2","page":334},{"text":"٦٠٩ - حدثنا محمد بن كثير الحراني (^١)، حدثنا عبد الله بن محمد الكِرْماني (^٢)، حدثنا علي بن مُسْهِر (^٣)، عن الأعمش، عَنْ أبي رَزينٍ (^٤)،\n⦗٣٣٥⦘ وأبي صالح (^٥)، عَن أبي هريرةَ عن النبي ﷺ قال: \"إذا وَلَغَ الكلبُ في إناء أحدكم فليُهْرِقْهُ وليغسِلْهُ سبعَ مراتٍ \" (^٦).\n_________\n(^١) محمد بن يحيى بن محمد بن كثير الكلبي، أبو عبد الله الحراني.\n(^٢) الكَرماني: الصحيح أنه بفتح الكاف -واشتهر بكسرها- وسكون الراء وفي آخرها النون، نسبة إلى عدة بلدان مثل: خَبيص، وجيرفت، والسِّيرَجان، وبُردَسير يقال لجميعها: كَرمان.\nوأما اليوم فإن كرمان أصبحت تُطلق على الناحية التي ما زالت تُعرف بناحية بردسير، وتقع اليوم في دولة إيران.\nوعبد الله بن محمد هو: ابن الربيع العائذي، أبو عبد الرحمن الكوفي، نزيل المِصِّيصة.\nانظر: الأنساب للسمعاني (١٠/ ٤٠٠)، بلدان الخلافة الشرقية لكي لسترنج (ص: ٣٣٨).\n(^٣) القرشي، أبو الحسن الكوفي.\n(^٤) مسعود بن مالك الأسدي مولاهم الكوفي.\n(^٥) في (م): \"عن أبي رزين عن أبي صالح\" وهو خطأ، وأبو صالح هو: ذكوان السمان.\n(^٦) أخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٤ ح ٨٩).\nوأخرجه النسائي في سننه -كتاب الطهارة -باب الأمر بإراقة ما في الإناء إذا ولغ فيه الكلب (١/ ٥٣) كلاهما عن علي بن حجر عن علي بن مسهر عن الأعمش به.\nوأخرجه مسلمٌ أيضًا -في الموضع نفسه- عن محمد بن الصباح عن إسماعيل بن زكريا عن الأعمش به.\nوأخرجه الإمام أحمد في المسند (٢٥٣) عن أبي معاوية عن الأعمش به، وليس في روايته قوله: \"فليرقه\".\nقال النسائي عقب الحديث: \"لا أعلم أحدًا تابع علي بن مسهر على قوله: فليرقه\"، وقال حمزة الكناني: \"إنها غير محفوظة\"، وقال ابن عبد البر: \"لم يذكره أصحاب الأعمش الثقات الحفاظ مثل شعبة وغيره\"، وقال ابن منده: \"لا تعرف عن النبي ﷺ بوجهٍ من الوجوه إلا عن علي بن مسهر بهذا الإسناد\".\nقال الحافظ ابن حجر: \"قد ورد الأمر بالإراقة من طريق عطاءٍ عن أبي هريرة مرفوعًا، أخرجه ابن عدي، لكن في رفعه نظر، والصحيح أنه موقوف\".\nعلى هذا رفع هذه اللفظة إلى النبي ﷺ شاذ، وترجمة المصنِّف للباب تشعر بأنه يذهب إلى إثبات هذه اللفظة، والله أعلم.\nانظر: التمهيد لابن عبد البر (١٨/ ٢٧٣)، فتح الباري لابن حجر (١/ ٣٣٠ - ٣٣١).","vol":"2","page":334},{"text":"٦١٠ - حدثنا يزيد بن سنان، حدثنا إبراهيم بن صدقة (^١)، ح\n⦗٣٣٦⦘ وحدثنا الدَّبَري (^٢)، عن عبد الرزاق (^٣)، ح\nوَحَدثنا الصاغاني، حدثنا معاوية بن عَمرو (^٤)، حدثنا زائدة (^٥) كلُّهم عن هشام بن حسان (^٦)، عن محمد بن سيرين، عن أبي هريرة قال: قال رسول الله (^٧) ﷺ: \"إذا ولغ الكلبُ في الإناء فاغسلوه سبعَ مراتٍ، أولاهن بالتراب\" (^٨).\n_________\n(^١) هو: البصري -إن شاء الله- المترجم له في تهذيب الكمال وتهذيبه لابن حجر، ولم أجد في شيوخه: هشام بن حسان، ولا في تلاميذه يزيد بن سنان، وبالنظر إلى وفيات =\n⦗٣٣٦⦘ = شيوخه وتلاميذه المذكورين في ترجمته وجدت أن شيوخه متقاربون في الطبقة مع هشام بن حسان، وكذلك تلاميذه متقاربون مع يزيد بن سنان، ولم أجد أحدًا يُعرف بإبراهيم بن صدقة في هذه الطبقة -أو قريبًا منها- غير هذا، فهو المعني في هذا الإسناد إن شاء الله تعالى.\nقال عنه أبو حاتم: \"شيخ\"، وقال علي بن الحسين بن الجنيد: \"محله الصدق\"، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (١٠٦)، الثقات لابن حبان (٨/ ٥٨)، تهذيب الكمال للمزي (١٠٨)، التقريب (١٨٧).\n(^٢) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٣) وهو في المصنَّف (١/ ٩٦).\n(^٤) ابن المهلَّب بن عمرو الأزدي المَعْنِي، أبو عمرو البغدادي.\n(^٥) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٦) الأزدي القُرْدُوسي، أبو عبد الله البصري.\n(^٧) في (ط) و(ك): \"عن النبي\" بدل \"قال: قال رسول الله\".\n(^٨) وقع ترتيب هذا الحديث في الأصل و(م) قبل حديث محمد بن كثير الحراني الماضي برقم (٦٠٩) واتبعت ترتيب نسختي (ط) و(ك) لمناسبتها لسياق الأسانيد. =\n⦗٣٣٧⦘ = والحديث أخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٤ ح ٩١) عن زهير بن حرب عن إسماعيل بن عُليَّة عن هشام بن حسان به.\nوأخرجه أبو داود في سننه -كتاب الطهارة- باب الوضوء بسؤر الكلب (١/ ١٩ ح ٧١) عن أحمد بن يونس عن زائدة عن هشام بن حسان به.\nوأخرجه الإمام أحمد في المسند (٢٦٥) عن عبد الرزاق عن هشام بن حسان به.\nوأخرجه أيضًا (٥٠٨) عن يزيد بن هارون عن هشام بن حسان به.","vol":"2","page":335},{"text":"٦١١ - حدثنا أبو أمية، حدثنا عبد الله بن بَكر السَّهْمي (^١)، حدثنا هشام عن محمد، عن أبي هُريرةَ، عن النبي ﷺ قال: \"طهورُ (^٢) إناءِ أَحدكم إذا وَلَغَ فيه الكلبُ أن يَغْسِلَهُ سبعَ مراتٍ، أُولاهُنَّ بالتراب\" (^٣).\n_________\n(^١) الباهلي، أبو وهب البصري.\n(^٢) سقطت كلمة \"طهور\" من (م).\n(^٣) انظر تخريجه في الذي قبله.","vol":"2","page":337},{"text":"٦١٢ - حدثَنا محمد بن الصَّبَّاح (^١)، والدَّبَري، عن عبد الرزاق (^٢)، عن مَعمر، عن أيوبَ (^٣)، عن ابن سيرين، عن أبي هُريرةَ [عن النبي ﷺ] مثله (^٤).\n_________\n(^١) محمد بن إسحاق بن الصبَّاح الصنعاني أو الصغاني.\n(^٢) الحديث في المصنَّف له (١/ ٩٦).\n(^٣) ابن أبي تميمة كيسان السَّخْتياني.\n(^٤) ما بين المعقوفتين من (ط) و(ك) وفيهما: \"بمثله\".\nوالحديث أخرجه الترمذي في سننه -كتاب الطهارة- باب ما جاء في سؤر الكلب (١/ ١٥١ ح ٩١) من طريق المعتمر بن سليمان عن أيوب عن ابن سيرين به. =\n⦗٣٣٨⦘ = وأخرجه الإمام أحمد في المسند (٢٦٥) عن عبد الرزاق عن معمر عن أيوب به.\nوأخرجه أيضًا (٤٨٩) من طريق سعيد بن أبي عروبة عن أيوب عن ابن سيرين به.","vol":"2","page":337},{"text":"٦١٣ - حدثنا (^١) الربيع، أخبرنا الشافعي (^٢) أخبرنا سفيان، عَن أيوب بمثله: \"أُولاهُنَّ أو أُخْرَاهُنَّ بالتراب\" (^٣).\n_________\n(^١) في (ك): \"وحدثنا\" بالعطف.\n(^٢) وهو في المسند له (ص: ٨)، وسفيان هو: ابن عيينة.\n(^٣) هذا الحديث كان ترتيبه في الأصل و(م) بعد حديث السلمي الآتي برقم (٦١٤)، واتبعت ترتيب نسختي (ط) و(ك) لمناسبتها لسياق الأسانيد كما هو ظاهر.","vol":"2","page":338},{"text":"٦١٤ - حدثنا السُّلَمي، حدثنا عبد الرزاق (^١)، عن معمر، عن همام بن مُنَبِّه، عَن أبي هريرةَ (^٢) قالَ: قالَ النبيُّ ﷺ: \"طهور إناء أحدكم إذا ولغ الكلبُ فيه (^٣) فيغسلَهُ سبعَ مراتٍ\" (^٤).\n_________\n(^١) وهو في المصنَّف له (١/ ٩٦).\n(^٢) ما بين النجمين سقط من (م).\n(^٣) الجار والمجرور \"فيه\" سقط في (ط) و(ك).\n(^٤) أخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٤ ح ٩٢) عن محمد بن رافع عن عبد الرزاق عن معمر به، وفيه: \"أن يغسله\".","vol":"2","page":338},{"text":"٦١٥ - حدثنا الصَّاغاني، حدثنا أبو النَّضْر (^١)، حدثنا شعبةُ، عن أبي التَّيَّاح (^٢)، عن مُطَرِّف (^٣)، عَن عبد الله بن مُغَفَّلٍ\n⦗٣٣٩⦘ قال (^٤): أمر رسولُ الله ﷺ بقتلِ الكِلابِ، ثم قال: مَا لَهُمْ وَللكلابِ؟! فَرَخَّصَ في كلبِ الصيدِ والغَنَمِ، وقال في الإناء إِذَا وَلَغَ فِيهِ الكلبُ: \"اغسلوه سبعَ مراتٍ، وعَفِّرُوهُ الثامنةَ في التراب\" (^٥).\n_________\n(^١) هاشم بن القاسم الليثي البغدادي.\n(^٢) يزيد بن حمُيد الضُّبَعي البصري.\n(^٣) ابن عبد الله بن الشِّخِّير الحَرَشي العامري، أبو عبد الله البصري.\n(^٤) كلمة: \"قال\" ليست في (ط) و(ك).\n(^٥) أخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٥ ح ٩٣) عن عبيد الله بن معاذ بن معاذ العنبري، عن أبيه، عن شعبة به.\nفائدة الاستخراج:\nبيَّن المصنف اسم عبد الله بن المغفل، وورد عند سلم بنسبته إلى أبيه.","vol":"2","page":338},{"text":"٦١٦ - حدثنا أبو داود السِّجْزِي (^١)، حدثنا أحمد بن حنبل (^٢)، حدثنا يحيى بن سعيد (^٣)، عن شعبة، حدثنا أبو التَّيَّاحِ بإسناده مثله (^٤).\nقال يحيى بن سعيد، عن شعبة: كلب الغنم والصيد والزرْع، لم يقل: [\"الزرع\" إلا] (^٥) يحيى، وَلم يقل أحمد بن حنبل: الزرع أيضًا.\n_________\n(^١) السجزي نسبة إلى سجستان على غير القياس، والقياس: سجستاني كما سبق في ح (٢٥)، وهو سليمان بن داود بن الأشعث، والحديث في سننه -كتاب الطهارة- باب الوضوء بسؤر الكلب (١/ ١٩ ح ٧٤) عن الإمام أحمد به.\n(^٢) وهو في المسند (٤/ ٨٦).\n(^٣) ابن فرُّوخ القطان التميمي البصري.\n(^٤) أخرجه مسلم في كتاب الطهارة -باب حكم ولوغ الكلب (١/ ٢٣٥ ح ٩٣) عن محمد بن حاتم عن يحيى القطان، وعن يحيى بن حبيب الحارثي عن خالد بن الحارث، وعن محمد بن الوليد عن محمد بن جعفر كلهم عن شعبة عن أبي التيَّاح به.\n(^٥) ما بين المعقوفتين من (ط) و(ك)، ورواية مسلم: \"وليس ذكَرَ الزرع في الرواية غير يحيى\".","vol":"2","page":339},{"text":"٦١٧ - حدثنا محمد بن إسحاق البكائي (^١)، حدثنا خالد بن مَخْلَدٍ القَطَوَاني، عن سليمان بن بلال (^٢)، عن سهيل (^٣)، عن أبيه، عن أبي هُريرةَ، عن النبي ﷺ قال: \"إذا وَلَغَ الكلبُ في الإناء فَلْيَغْسِلْهُ سبعَ مَراتٍ\" (^٤).\n_________\n(^١) في (ط) و(ك): \"البكائي\" فقط، لم يذكر اسمه واسم أبيه، وهو: محمد بن إسحاق بن عون العامري، أبو بكر الكوفي، انظر: ح (٢٤).\n(^٢) التيمي مولاهم المدني.\n(^٣) ابن أبي صالح ذكوان السمان المدني، تابعه الأعمش كما سيأتي في التخريج.\n(^٤) بهامش (ك) التعليق التالي: \"بلغ علي بن محمد المهراني قراءة على قاضي القضاة أيده الله، في المجلس الرابع، وصح\".\nوالحديث أخرجه الإمام أحمد في المسند (٤٨٠) من طريق شعبة عن الأعمش عن أبي صالحٍ به.\nوأخرجه ابن عبد البر في التمهيد (١٨/ ٢٦٣) من طريق يعقوب بن الوليد عن مالك عن سهيل بن أبي صالحٍ به، غير أنه قال: \"ليس بمحفوظ لمالك بهذا الإسناد\"، وقال: \"هذا عندي خطأ في الإسناد لا شك فيه\"، وذكره أن المحفوظ عن مالك هو روايته عن أبي الزناد عن الأعرج عن أبي هريرة، كما سبق في (ح: ٦٠٧).","vol":"2","page":340},{"text":"<span data-type='title' id=toc-150>بَابُ (^١) تطهيرِ جُلُود المَيْتَةِ، وَالدلِيْلِ علَى أن الجلدَ وَالإِهَابَ وَاحدٌ</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).","vol":"2","page":341},{"text":"٦١٨ - حَدثنا الربيعُ بن سليمان (^١)، حدثنا الشافعي (^٢)، أخبرنا سفيان، عن الزهريّ، عن عبيد الله بن عبد الله (^٣)، عَن ابن عباس أنّ النبي ﷺ مَرَّ بشاةٍ لميمونةَ ميتةٍ، قال (^٤) النبيُّ ﷺ: \"ما على أهلِ هَذه لو أَخَذُوا إِهَابَها فَدَبَغُوهُ فانْتَفَعُوا به (^٥) \"، قالوا: يا رسول الله إنها ميتةٌ، قال: \"إنما حَرُمَ أَكْلُها\" (^٦).\n_________\n(^١) قوله: \"ابن سليمان\" ليس في (ط) و(ك).\n(^٢) الحديث في مسنده (ص: ١٠)، وسفيان هو: ابن عيينة.\n(^٣) ابن عتبة بن مسعود الهذلي.\n(^٤) في (ط) و(ك): \"فقال\".\n(^٥) قوله: \"فانتفعوا به\" سقط من (م).\n(^٦) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٦ ح ١٠٠) عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وعمرو الناقد، وابن أبي عمر.\nوأخرجه النسائي في سننه -كتاب الفرع والعتيرة- باب جلود الميتة (٧/ ١٧١) عن قتيبة بن سعيد كلهم عن ابن عيينة عن الزهريّ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":341},{"text":"٦١٩ - وحدثنا (^١) شُعيبُ بن عَمرو الدمشقي (^٢)، حدثنا\n⦗٣٤٢⦘ سفيان [بن عُيينة] (^٣)، عن الزهريّ، عن عبيد الله بن عبد الله، عن ابن عباس، عن ميمونة أن النبيَّ ﷺ مرَّ بشاةٍ لها ميتة قال: \"ألا نَزَعْتُمْ إِهَابَها فَدَبَغْتُمُوْهُ فَانْتَفَعْتُمْ به! \"، قالوا: يا رسول الله إنها ميتةٌ، قال: \"إنما حَرُمَ أكلُها\" (^٤).\n_________\n(^١) في (ط) و(ك): \"حدثنا\" بدون واو العطف.\n(^٢) أبو محمد الضُّبَعي.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) أخرجه مسلم والنسائي من طريق ابن عيينة كما سبق في الذي قبله.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":341},{"text":"٦٢٠ - حدثنا أبو داودَ الحراني، حدثنا علي بن المديني، حدثنا سفيان، عن الزهريّ، عن عبيد الله بن عبد الله، عَن ابن عباس، عن النبي ﷺ[بمثله] (^١).\nقال عليٌّ: وقال سفيان غير مَرَّة: عن ابن عباس (^٢)، عن ميمونة (^٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، والحديث أخرجه مسلم والنسائي كما سبق.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.\n(^٢) في (م): \"أبي إسحاق\" بدل \"ابن عباس\" وهو خطأ.\n(^٣) أي أن سفيان بن عيينة كان يجعله تارة من مسند ابن عباس وتارة من مسند ميمونة.","vol":"2","page":342},{"text":"٦٢١ - حَدثنا السُّلَمي، حدثنا عبد الرزاق (^١)، عن معمر، عن\n⦗٣٤٣⦘ الزهري، عن عبيد الله بن عبد الله، عن ابن عباس: مَرَّ رسولُ الله (^٢) ﷺ على شاةٍ لميمونة ميتةٍ فقال: \"أفلا اسْتَفتَعْتُم بإهَابِها\" قالوا: كيف وهي ميتةٌ يا رسول الله (^٣)؟ قال: \"إنما حَرُمَ لَحْمُها (^٤) \" (^٥).\n_________\n(^١) والحديث في المصنَّف له (١/ ٦٢).\n(^٢) في (ط) و(ك): \"النبي\".\n(^٣) في (م): \"فكيف وهي ميتة\"، ووقع في (ط): \"يا رسول الله كيف وهي ميتة يا رسول الله\"، وفي (ك) كذلك، غير أنَّ قوله: \"يا رسول الله\" الأولى في الهامش.\n(^٤) كتب فوق هذه الكلمة في (ط): \"صح\" وعلَّق في الهامش: \"شاهدته\".\n(^٥) أخرجه أبو داود في سننه -كتاب اللباس- بابٌ في أهب الميتة (٤/ ٦٥ ح ٤١٢٠) من طريق يزيد بن زريع عن معمر عن الزهري به.\nوأخرجه الإمام أحمد في المسند (١/ ٣٦٥) عن عبد الرزاق عن معمر عن الزهري به.","vol":"2","page":342},{"text":"٦٢٢ - حدثنا أبو داودَ الحراني، وَعباس الدوري قالا: حدثنا يعقوبُ بن إبراهيم بن سعد (^١)، حدثنا أبي، عَن صالح (^٢)، عن ابن شهاب، أنَّ عبيد الله بن عبد الله أخبره أنَّ عبد الله بن عباسٍ أخبره أنَّ رسولَ الله ﷺ مَرَّ بشاةٍ ميتةٍ فقال: \"هلا استمتعتم بإهَابِها! \"، قالوا: يا رسول الله إنها ميتةٌ، قال: \"إنما حَرُمَ أَكْلُها\" (^٣).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن كيسان المدني.\n(^٣) أخرجه البخاري في صحيحه -كتاب البيوع- باب جلود الميتة قبل أن تدبغ (الفتح ٤/ ٤٨٢ ح ٢٢٢١) عن زهير بن حرب.\nوأخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٧ ح ١٠١) عن حسن الحلواني، وعبد بن حميد كلهم عن يعقوب بن إبراهيم بن سعد =\n⦗٣٤٤⦘ = عن أبيه عن صالح عن الزهري به.\nفائدة الاستخراج:\n١ - لم يسق مسلمٌ لفظه وأحال على ما قبله، وسياق المصنِّف له من فوائد الاستخراج.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":343},{"text":"٦٢٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس بن يزيدَ، عن ابن شهابٍ، عَنْ عبيد الله بن عبد الله، عَن ابن عباسٍ أن رسول الله ﷺ وجدَ شاةً ميتةً أُعْطِيَتْهَا مَولاةٌ لميمونةَ مِن الصدقةِ، فقال رسولُ الله ﷺ: \"ألا انتفعتم بجلدِها! \"، قالوا: إنها ميتةٌ، قال: \"إنما حرم أكلُها\" (^١).\n_________\n(^١) أخرجه البخاري في صحيحه -كتاب الزكاة- باب الصدقة على موالي أزواج النبي ﷺ (الفتح ٣/ ٤١٦ ح ١٤٩٢) عن سعيد بن عُفَير.\nوأخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٦ ح ١٠١) عن أبي الطاهر بن السرح، وحرملة بن يحيى كلهم عن ابن وهب عن يونس بن يزيد عن الزهري به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف يونس بن يزيد الراوي عن الزهريّ، وهو عند مسلم مهمل.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":344},{"text":"٦٢٤ - حدثنا الربيع بن سليمان (^١)، حدثنا الشافعي (^٢)، عن\n⦗٣٤٥⦘ مالك (^٣)، عن الزهريّ بنحوه، وقال: \"بجلدِها\" (^٤).\n_________\n(^١) في (ط) و(ك): \"الربيع\" بدون ذكر اسم أبيه.\n(^٢) وهو في مسند الشافعي (ص: ١٠).\n(^٣) الموطأ -كتاب الصيد- باب ما جاء في جلود الميتة (٤٩٨ ح ١٦).\n(^٤) أخرجه النسائي في سننه -كتاب الفرع والعتيرة -باب جلود الميتة (٧/ ١٧٢) من طريق ابن القاسم.\nوأخرجه أحمد في المسند (١/ ٣٢٧) عن حماد بن خالد كلاهما عن مالك عن الزهري به.","vol":"2","page":344},{"text":"٦٢٥ - حدثنا الصاغاني، حدثنا عَمرو بن الربيع بن طارق (^١)، أخبرنا يحيى بن أيوبَ (^٢)، عن عُقَيل (^٣)، ويونس (^٤)، عن الزهريّ بمثله، وقالا: \"بجلدِها\" (^٥).\n_________\n(^١) ابن قرَّة الهلالي الكوفي، نزيل مصر.\n(^٢) الغافقي، أبو العباس المصري.\n(^٣) ابن خالد بن عَقِيل الأموي مولاهم الأيلي.\n(^٤) ابن يزيد بن أبي النجاد الأيلي.\n(^٥) أخرجه الدارقطني في السنن -كتاب الطهارة- باب الدباغ (١/ ٤١) من طريق محمد بن سهل بن عسكر وإبراهيم بن هانئ، كلاهما عن عمرو بن الربيع بن طارق، عن يحيى بن أيوب، عن عُقيلٍ ويونس كلاهما عن الزهريّ به. وأخرجه أيضًا (١/ ٤٢) من طريق محمد بن إسحاق الصاغاني -شيخ المصنِّف- عن عمرو بن الربيع به.","vol":"2","page":345},{"text":"٦٢٦ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث (^١)، حدثنا الليث عن يزيدَ بن أبي حَبيب (^٢)، عن عطاء بن أبي رباح (^٣) قال:\n⦗٣٤٦⦘ سمعتُ ابنَ عباس يقول: ماتَتْ شاة، فقال رسولُ الله ﷺ لأهل الشاةِ: \"ألا نزعتم جلدَها ثم دبغتموه فاستمتعتم به! \" (^٤).\n_________\n(^١) ابن سعد الفهمي مولاهم، أبو عبد الملك المصري.\n(^٢) أبو رجاء المصري، واسم أبي حبيب: سويد.\n(^٣) القرشيّ مولاهم، أبو محمد المكي، واسم أبي رباح: أسلم.\n(^٤) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٧ ح ١٠٤) عن أبي بكر بن أبي شيبة، عن عبد الرحيم بن سليمان، عن عبد الملك بن أبي سليمان، عن عطاء بن أبي رباحٍ به.\nوأخرجه الترمذي في سننه -كتاب اللباس- باب ما جاء في جلود الميتة (٤/ ٢٢٠ ح ١٧٢٧) عن قتيبة عن الليث عن يزيد عن عطاء به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٤٦٩) عن الربيع بن سليمان المرادي -شيخ المصنِّف- عن شعيب بن الليث وأسد بن موسى كلاهما عن الليث عن يزيد عن عطاء بنحوه.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: عطاء بن أبي رباح، وهو عند مسلم مهمل.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":345},{"text":"٦٢٧ - حدثنا أبو أمية، حدثنا أبو عاصم (^١)، عن ابن جُريج (^٢)، عن عَمرو بن دينار (^٣)، حدثنا عطاء -أظنه منذ أربعين سنةً-، عن ابن عباس (^٤) أن شاةً لميمونةَ ماتت، فقال النَّبيُّ ﷺ: \"ألا انتفعتم\n⦗٣٤٧⦘ بإهابِها! \" (^٥).\nوقال غيره: \"فانتفعتموهُ\"، وقال مالك [أيضًا] (^٦): \"هلا انتفعتم بجلدِها\".\n_________\n(^١) الضحاك بن مخلد النبيل الشيباني.\n(^٢) عبد الملك بن عبد العزيز بن جُريج المكي، مدلِّس من الثالثة، وقد صرَّح بالإخبار في رواية مسلم.\n(^٣) المكي، أبو محمد الأثرم.\n(^٤) في (م): \"ابن شهاب\" وهو خطأ.\n(^٥) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٧ ح ١٠٣) عن أحمد بن عثمان النوفلي، عن أبي عاصم، عن ابن جريج، عن عمرو بن دينار به، ولفظه: \"ألا أخذتم إهابها فاستمتعتم به\".\nوأخرجه النسائي في سننه -كتاب الفرع والعتيرة- باب جلود الميتة (٧/ ١٧٢) من طريق حجاج بن محمد المصِّيصي الأعور عن ابن جريج عن عمرو بن دينار به، ولفظه: \"ألا دفعتم إهابها فاستمتعتم به\".\nفائدة الاستخراج:\n١ - قول عمرو في الإسناد: \"أظنه منذ أربعين عامًا\" جاء عند مسلم بلفظ: \"منذ حين\" وبيَّنت رواية المصنِّف قدر هذا الحين.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.\n(^٦) في (ط) و(ك) زيادة: \"أيضًا\".","vol":"2","page":346},{"text":"٦٢٨ - حَدثَنا أبو داود الحراني، حدثنا علي بن المديني، حدثنا سفيان (^١)، عن عَمرو، عن عَطاء، عَن ابن عَباس أن النبيَّ ﷺ مَرّ بِشَاةٍ ميتةٍ لمولاةٍ لميمونةَ (^٢) مِن الصَّدقةِ فقال: \"أَلا أَخَذُوا إِهَابَها فَدَبَغُوهُ فَانْتَفَعُوا به! \" (^٣).\n_________\n(^١) ابن عيينة الهلالي.\n(^٢) في (ط) و(ك): \"لمولاة ميمونة\".\n(^٣) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٧ ح ١٠٢) =\n⦗٣٤٨⦘ = عن ابن أبي عمر وعبد الله بن محمد الزهريّ.\nوأخرجه النسائي في السنن -كتاب الفرع والعتيرة -باب جلود الميتة (٧/ ١٧٢) عن محمد بن منصور كلهم عن ابن عيينة، عن عمرو بن دينار عن عطاء به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":347},{"text":"<span data-type='title' id=toc-151>بَابُ (^١) بَيَانِ إِبَاحَةِ الانْتِفَاع بِجلْدِ الميْتَةِ التِي يُؤْكلُ لَحْمها وإِنْ لم يُدْبَغْ، وَأن الحرَام مِنْها أكلُها، وَالدَّلِيْلِ علَى أن الشعرَ (^٢) يَطْهرُ بِالدِّبَاغ، وَأن مَا لا يُؤْكلُ لَحْمهُا (^٣) -مِما يَقَعُ علَيْهِ اسْمُ الأهب وإِنْ لم يُعْرَفْ مَا هي- طَاهِرَة إِذا كانَتْ مَدبُوْغَةً </span>(^٤)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك): \"شعرها\".\n(^٣) كلمة: \"لحمها\" ليست في (ط) و(ك).\n(^٤) هكذا أطلق المصنِّف ﵀ أنَّ جلد ما لا يؤكل لحمه يطهر بالدِّباغ، وما اختاره هو ما ذهبت إليه الظاهرية، ومذهب الشافعي مثله إلا أنه يستثني من ذلك الكلب والخِنزير، وعزا الترمذي رحمه الله تعالى إلى بعض أهل العلم من أصحاب النبي ﷺ وغيرهم أن الجلود التي تطهر بالدباغ هي جلود ما يؤكل لحمه، وفي المسألة سبعة أقوال ذكرها الشوكاني رحمه الله تعالى بأدلتها.\nانظر: سنن الترمذي (٤/ ٢٢١)، المحلى لابن حزم (١/ ١١٨)، الحاوي الكبير للماوردي (١/ ٥٦)، المجموع للنووي (١/ ٢١٤)، نيل الأوطار للشوكاني (١/ ٧٦ - ٧٨).","vol":"2","page":349},{"text":"٦٢٩ - حدثنا السُّلَمي، حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عبيد الله بن عبد الله عَن ابن عَبَّاس قال: مَرَّ رسولُ الله ﷺ على شاةٍ لميمونةَ ميتةٍ فقال: \"ألا استمتعتم (^١) بإهابِها؟ \" قَالُوا: كَيْفَ وهي مَيْتَةٌ يا رسولَ الله؟ قال: \"إنما حَرُمَ لَحْمُهَا\" (^٢).\n_________\n(^١) في (ط) و(ك): \"أفلا انتفعتم\".\n(^٢) سبق هذا الحديث بإسناده ومتنه برقم (٦٢١) فينظر في تخريجه هناك.","vol":"2","page":349},{"text":"٦٣٠ - حَدثنا يونس بن عبد الأعلى، أخبرنا ابنُ وَهبٍ، أخبرنا يونس، عن الزهري بإسنادِهِ مثلَه، إلا أنه قال: \"بِجِلْدِها\" وَلم يذكر الدِّبَاغ (^١).\nرواه أبو بكر بن أبي شيبة: مَرَّ بشاةٍ لميمونةَ فقال: \"ألا انتفَعْتُم .... \" (^٢).\n_________\n(^١) سبق الحديث بإسناده ومتنه برقم (٦٢٣)، فينظر في تخريجه هناك.\nفائدة الاستخراج:\n١ - لم يسق مسلمٌ لفظه وأحال على ما قبله، وسياق المصنِّف له من فوائد الاستخراج.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.\n(^٢) لم يذكر طرف الحديث في (ط) و(ك)، وإنما قال فيه: \"رواه أبو بكر ابن أبي شيبة … الحديث\"، وقد وصله مسلم عن أبي بكر بن أبي شيبة، عن عبد الرحيم بن سليمان، عن عبد الملك بن أبي سليمان، عن عطاء، عن ابن عباس، وسبق تخريجه منه في ح (٦٢٦).\nوهو في المصنَّف لابن أبي شيبة (٨/ ١٩٢).\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: عطاء بن أبي رباح، وهو عند مسلم مهمل.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":350},{"text":"٦٣١ - حَدثنا أحمد بن شيبان (^١)، وشُعيب بن عَمرو (^٢)، وَيونس بن عبد الأعلى (^٣) قالوا: حدثنا سُفيانُ بن عُيينةَ، عَنْ زيد بن أسلَم، عن عبد الرحمن بن وَعْلَة (^٤)، عن ابن عَباس قال: قال النبيُّ ﷺ: \"أَيُّمَا إِهَابٍ دُبغَ فَقَدْ طَهُرَ\" (^٥).\n_________\n(^١) أبو عبد المؤمن الرملي، صاحب ابن عيينة.\n(^٢) الدمشقي، أبو محمد الضُّبَعي، ووقع في (م): \"عمر\" بدل \"عمرو\" وهو خطأ.\n(^٣) اسم أبيه: \"ابن عبد الأعلى\" ليست في (ط) و(ك).\n(^٤) ويقال: ابن أُسميفع -أو السميفع- بن وعلة السَّبئي المصري. تهذيب الكمال (١٧/ ٤٧٨).\n(^٥) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة (١/ ٢٧٨ ح ١٠٥) عن أبي بكر بن أبي شيبة وعمرو الناقد كلاهما عن ابن عيينة عن زيد بن أسلم به.\nوأخرجه الترمذي في سننه -كتاب اللباس -باب ما جاء في جلود الميتة إذا دبغت (٤/ ٢٢١ ح ١٧٢٨) عن قتيبة عن ابن عيينة وعبد العزيز بن محمد كلاهما عن زيد بن أسلم به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٤٦٩) عن يونس بن عبد الأعلى الصدفي -شيخ المصنِّف- عن ابن عيينة، عن زيد بن أسلم به.\nوبهامش (ك) التعليق التالي: \"بلغ في الخامس على الشيخ حسن الصقلي نفع الله به بقرآءة الفقية شهاب الدين أحمد بن فرج اللخمي، وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان وأخوه وابنا أخته ووالدهم صهره! \".\nفائدة الاستخراج:\n١ - لم يسق مسلمٌ لفظه وأحال على ما قبله، وبيَّن المصنِّف لفظه. =\n⦗٣٥٢⦘ = ٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":351},{"text":"٦٣٢ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، ح\nوَحَدثنا أبو أُمَيَّةَ، حدثنا أبو نُعَيم (^٣)، وعبيد الله بن موسى (^٤)، عن سفيان (^٥)، عن زيد بن أسلم، عن عبد الرحمن بن وَعْلَةَ قال: سألتُ ابنَ عباس عن الأسقيةِ، فقال: ما أدري ما أقول لك؟ غير أني سمعتُ رسولَ الله ﷺ يقول: \"أَيُّمَا إِهَابٍ دبُغَ فقد طَهُرَ\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبي مولاهم.\n(^٣) الفضل بن دُكين التيمي مولاهم الكوفي المُلائي.\n(^٤) ابن باذام العبسي مولاهم الكوفي.\n(^٥) هو الثوري.\n(^٦) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٨ ح ١٠٥) عن أبي كريب محمد بن العلاء وإسحاق بن إبراهيم كلاهما عن وكيع، عن الثوري.\nوأخرجه أبو داود في سننه -كتاب اللباس- بابٌ في أُهب الميتة (٤/ ٦٦ ح ٤١٢٣) عن محمد بن كثير، عن سفيان الثوري، عن زيد بن أسلم به.\nفائدة الاستخراج:\n١ - لم يسق مسلمٌ لفظه وأحال على ما قبله، وبين المصنِّف لفظ هذه الرواية.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":352},{"text":"٦٣٣ - حَدثنَا أبو حاتم الرازي (^١)، ومحمد بن إسحاق الصاغاني قالا: حدثنا عَمرو بن الرَّبيع بن طارق (^٢)، أخبرنا يحيى بن أيوبَ (^٣)، عن جَعفر بن ربيعَةَ (^٤) أنَّ أبا الخير (^٥) حَدَّثَهُ قال: حَدَّثَني ابنُ وَعْلَةَ السَّبَئي قال: سألتُ عبد الله بن عَباس فقلتُ: إنَّا نكون بالمغربِ فيأتينا المجوس بالأسقية فيها الماء والوَدَكُ (^٦)؟ فقال: اشْرَبْ. فَقُلتُ: رَأْيًا تَرَاهُ؟ فقالَ ابن عَباسٍ: سمِعتُ رسولَ الله ﷺ يَقولُ: \"دِبَاغُهُ طَهُورُهُ\" (^٧).\n_________\n(^١) محمد بن إدريس بن المنذر الحنظلي إمام الجرح والتعديل، ونسبته \"الرازي\" لم ترد في (ط).\n(^٢) ابن قرَّة الهلالي الكوفي، نزيل مصر.\n(^٣) الغافقي، أبو العباس المصري.\n(^٤) ابن شُرَحْبيل بن حسنة الكندي، أبو شُرَحْبيل المصري.\n(^٥) مرثد بن عبد الله اليزني المصري.\n(^٦) هو: دسم اللحم ودهنه الذي يستخرج منه.\nانظر: غريب الحديث للحربي (٥١٤)، النهاية لابن الأثير (٥/ ١٦٩).\n(^٧) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٨ ح ١٠٧) عن إسحاق بن منصور وأبي بكر بن إسحاق كلاهما عن عمرو بن الربيع، عن يحيى بن أيوب، عن جعفر بن ربيعة، عن أبي الخير بنحوه.\nفائدة الاستخراج:\n١ - زاد المصنِّف اسم جد: عمرو بن الربيع، وهو ليس في مسلم.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":353},{"text":"٦٣٤ - حَدثنا أبو حاتم الرازي، والصاغاني قالا: حدثنا عَمرو بن الرَّبيع [بن طارق] (^١) أخبرنا يحيى بن أيوبَ، عن يزيدَ بن أبي حَبيب أنَّ أبا الخير حَدَّثَهُ قال: رأيتُ عَلَى ابنِ وَعْلَةَ السَّبئي فَرْوًا فَمَسِسْتُهُ، فقال: ما لك تَمَسُّهُ؟ قد (^٢) سأَلْتُ عنه عبد الله بن عَباس فقلتُ: إنَّا نكونُ بالمغربِ، وَمَعَنا البَرْبَرُ والمَجُوْسُ نُؤْتَى بِالكَبْشِ قد ذَكَّوهُ (^٣)، ونحنُ لا نأكلُ ذبائحَهم، ويأتونا (^٤) بالسِّقَاء يَجْعَلُونَ فيه الوَدَكَ؟\nفقال ابنُ عباسٍ: قد سألنا رسولَ الله ﷺ قال: \"دِبَاغُهُ طَهُورُهُ\" (^٥).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) حرف \"قد\" ليست في (ط) و(ك).\n(^٣) في (ط) و(ك): \"ذبحوه\".\n(^٤) في (ط) و(ك): \"ونؤني\".\n(^٥) أخرجه مسلم في كتاب الحيض -باب طهارة جلود الميتة بالدباغ (١/ ٢٧٨ ح ١٠٦) عن إسحاق بن منصور وأبي بكر بن إسحاق كلاهما عن عمرو بن الربيع، عن يحيى بن أيوب، عن يزيد بن أبي حبيب عن أبي الخير به.\nفائدة الاستخراج:\n١ - زاد المصنِّف اسم جد: عمرو بن الربيع، وهو ليس في مسلم.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":354},{"text":"٦٣٥ - حدثنا أحمد بن عثمان الأَوْدِي (^١)، حدثنا أبو غسان (^٢)،\n⦗٣٥٥⦘ حدثنا جَعفر بن زياد (^٣)،\n⦗٣٥٦⦘ عن يحيى بن سعيدٍ (^٤)، عَن عبد الرحمن بن وَعْلَةَ، عَن ابنِ عباسٍ أنه سُئِلَ عن هذه المُسُوكِ (^٥) الميتَةِ، فقال: لا أدري، سمِعتُ رسولَ الله ﷺ يقول: \"أَيُّمَا إِهَابٍ دُبِغَ فَقَدْ طَهُرَ\" (^٦).\n_________\n(^١) أحمد بن عثمان بن حكيم بن ذُبيان الأَوْدي، أبو عبد الله الكوفي.\n(^٢) مالك بن إسماعيل النهدي مولاهم الكوفي.\n(^٣) الأحمر الكوفي، أبو عبد الله أو أبو عبد الرحمن، توفي سنة (١٦٧ هـ).\nوثقه ابن معين في رواية الدوري وغيره، وقال عثمان بن أبي شيبة: \"صدوق\"، وقال الإمام أحمد: \"صالح الحديث\"، ووثقه العجليّ، وقال أبو زرعة، وأبو داود: \"صدوق\" زاد أبو داود: \"شيعي\"، ووثقه يعقوب بن سفيان، وقال النسائي: \"ليس به بأس\"، ذكر ابن عدي حديثه هذا في مناكيره وقال: \"هو في جملة متشيعة الكوفة، وهو صالحٌ في رواية الكوفيين\"، وقال الأزدي: \"مائلٌ عن القصد، فيه تحاملٌ وشيعية غالية، وحديثه مستقيم\"، وقال الدارقطني: \"كوفيٌّ، يعتبر به\"، وذكره ابن حبان في الثقات.\nوقال الدارمي: \"سئل ابن معين عن جعفر الأحمر، فقال بيده، لم يليِّنه، ولم يضعِّفه\"، وقال ابن عمار الموصلي: \"ليس هو عندهم بحجة، كان رجلًا كوفيًّا صالحًا، وكان يتشيَّع\"، وقال الجوزجاني: \"مائلٌ عن الطريق\" وعقَّب الخطيب البغدادي قائلًا: \"يعني في مذهبه، وما نسب إليه من التشيُّع\"، وذكره العقيلي في الضعفاء، وابن حبان في المجروحين وقال: \"كثير الرواية عن الضعفاء، وإذا روى عن الثقات تفرَّد عنهم بأشياء في القلب منها\".\nوقال الذهبي في الكاشف: \"صدوق، شيعي\"، وقال في المغني: \"يغرب\"، وفي ديوان الضعفاء: \"ثقة، يغرب\". وقال الحافظ ابن حجر: \"صدوق، يتشيَّع\".\nوحديثه هذا شاذٌّ أو منكر، وسيأتي الكلام عليه في التخريج إن شاء الله تعالى.\nانظر: تاريخ الدوري (٨٦)، تاريخ الدارمي (ص: ٨٧)، العلل رواية عبد الله بن أحمد (٣٥٩)، أحوال الرجال للجوزجاني (ص: ٧٩)، الثقات للعجلي (١/ ٢٦٩) المعرفة للفسوي (٣/ ١٣٣)، الضعفاء للعقيلي (١/ ١٨٦)، الجرح والتعديل (٤٨٠) المجروحين لابن حبان (١/ ٢١٣)، الكامل لابن عدي (٥٦٤)، سوالات البرقاني للدارقطني (ص: ٢١)، الثقات لابن شاهين (ص: ٨٦)، تاريخ بغداد للخطيب (٧/ ١٥٠) تهذيب الكمال للمزي (٥/ ٣٨)، ديوان الضعفاء (ص: ٦٤)، والمغني (١/ ١٣٢)، والكاشف =\n⦗٣٥٦⦘ = للذهبي (١/ ٢٩٤)، تهذيب التهذيب (٨٣)، والتقريب (٩٤٠).\n(^٤) ابن قيس الأنصاري، أبو سعيد القاضي المدني.\n(^٥) جمع: مَسْك، ويطلق على الجلد، والإهاب.\nانظر: غريب الحديث لإبراهيم الحربي (٥٦٥)، النهاية لابن الأثير (٤/ ٣٣١).\n(^٦) لم أجد من أخرجه سوى ابن عدي في الكامل (٥٦٦) عن الحسين بن إسماعيل عن أحمد بن عثمان بن حكيم -شيخ المصنِّف- عن أبي غسان، عن جعفر الأحمر به، ثم قال: \"لا أعلم يرويه عن يحيى بن سعيد غير جعفر الأحمر، وقد روى هذا الحديث عن ابن وعلة: زيد بن أسلم، وأبو الخير، ويزيد بن أبي حبيب، وغيرهم\".\nوقد سبق قريبًا رواية زيد بن أسلم، وأبي الخير عن ابن وعلة عند المصنِّف، ويزيد بن أبي حبيب يرويه عن أبي الخير أيضًا، وأما رواية جعفر بن زياد الأحمر عن يحيى بن سعيد عن ابن وعلة فلم يتابعه عليه أحد، وجعفر كان قال عنه الحافظان الذهبي وابن حجر: \"صدوق\" إلا أن الذهبي قال: \"يُغرب\"، وسبق قول ابن حبان فيه أنه يروي عن الثقات أشياء يتفرَّد بها، فحديثه هذا إما أن يكون شاذًّا أو منكرًا، والله أعلم.","vol":"2","page":354},{"text":"<span data-type='title' id=toc-152>بَابُ (^١) بَيَانِ تَطْهيْرِ الأَرْضِ التِي يُصلَّى علَيْها إِذَا أصَابَها البَوْلُ، وَالدَّلِيْلِ عَلَى أن النَّجاسةَ إِذَا خَالطَها المَاءُ، [والماء] (^٢) أقَل مِنْ قُلَّتَيْنِ فَلَمْ يُغَيِّرْ طَعْمَهُ وَلا ريحهُ كان طَاهِرًا</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":357},{"text":"٦٣٦ - حدثنا أبو علي الزَّعْفَرَاني (^١)، وأبو داودَ الحراني قالا: حدثنا يزيد بن هارون، أخبرنا يحيى بن سعيدٍ (^٢)، عَن أنس بن مالك قال: دخل أَعْرَابي (^٣) المسجِدَ على رسول الله ﷺ فَقَضَى حَاجتَهُ ثم قامَ إلى ناحيةِ المسجِدِ فَبَالَ، قال: فَصَاحَ بهِ النَّاسُ فَصَدَّهُمْ رسولُ الله ﷺ حتى فَرَغَ، ثم دَعَا بِذَنُوبٍ (^٤) من مَاءٍ فَصَبَّهُ على بَوْلِ الأَعْرَابيِّ (^٥).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح البغدادي.\n(^٢) اين قيس الأنصاري، أبو سعيد القاضي المدني.\n(^٣) نقل الحافظ ابن حجر -رحمه الله تعالى- في تعيينه ثلاثة أقوال، ولم يرجِّح بينها، وهم: الأقرع بن حابس، وقيل: عيينة بن حصن، وقيل: ذو الخويصرة التميميّ حرقوص بن زهير الذي أصبح من رؤوس الخوارج فيما بعد. انظر: فتح الباري (١/ ٣٨٦ - ٣٨٧).\n(^٤) الذَّنُوب: الدلو العظيمة، وقيل: لا تسمى ذنوبًا إلا إذا كان فيها ماء.\nتفسير غريب ما في الصحيحين لأبي عبد الله الحميدي (ص: ١٨٧)، النهاية لابن الأثير (١٧١)، شرح مسلم للنووي (٣/ ١٩٠).\n(^٥) أخرجه البخاري في صحيحه -كتاب الوضوء- باب صب الماء على البول في المسجد (الفتح ١/ ٣٨٧ ح ٢٢١) من طريق عبد الله بن المبارك، وسليمان بن بلال. =\n⦗٣٥٨⦘ = وأخرجه مسلم في كتاب الطهارة -باب وجوب غسل البول وغيره من النجاسات إذا حصلت في المسجد … (١/ ٢٣٦ ح ٩٩) من طريق يحيى بن سعيد القطان، وعبد العزيز بن محمد الدراوردي كلهم عن يحيى بن سعيد الأنصاري عن أنسٍ بنحوه.\nفائدة الاستخراج:\nقوله: \"دخل أعرابي المسجد على رسول الله ﷺ فقضى حاجته\" ليس عند مسلم.","vol":"2","page":357},{"text":"٦٣٧ - حَدثَنا الربيع بن سليمان (^١)، عن الشافعي (^٢)، حدثنا سفيانُ (^٣)، حدثنا يحيى بن سعيدٍ قال: سمعتُ أنسًا (^٤) يَقُوْلُ: بَالَ أَعْرَابي في المسجدِ فَعَجِلَ الناسُ إليهِ، فَنَهَاهم عنه، وَقال: \"صُبُّوا عَلَيْهِ دَلْوًا مِنْ مَاءٍ\" (^٥).\n_________\n(^١) في (ك) لم يذكر اسم أبيه \"ابن سليمان\".\n(^٢) وهو في مسند الشافعي (ص: ٢٠).\n(^٣) ابن عيينة الهلالي، كما هو مقيَّدٌ في مسند الشافعي.\n(^٤) في (ط) و(ك): \"أنس بن مالك\".\n(^٥) أخرجه الإمام أحمد في المسند (٣/ ١١٠)، والحديث في الصحيحين كما في الذي قبله.","vol":"2","page":358},{"text":"٦٣٨ - حَدثنَا أحمَدُ بن يحيى السَّابِرِي (^١)، وَإبراهيم بن مرزوق البصري، قالا: حدثنا عمر بن يونس اليمامي (^٢)، حدثنا عكرمة بن عمارٍ (^٣)، حدثنا إسحاق بن عبد الله بن أبي طلحة (^٤)، حَدثني أنس بن\n⦗٣٥٩⦘ مالك قال: بينا نحنُ في المسجد مَع نَبيِّ الله ﷺ إذ جاء أعرابي فقام يَبُولُ في المسجد (^٥)، فقال أصحابُ رسولِ الله ﷺ: مَهْ، مَهْ! فقال رسولُ الله ﷺ: \"لا تُزْرِمُوهُ (^٦)، دَعُوهُ\"، فتركوه حتى بال، ثم إنَّ رسولَ الله ﷺ دَعَاهُ فقال له: \"إنَّ هَذِهِ المساجِدَ لا تَصْلُحُ لِشَيءٍ مِن هَذَا البَوْلِ ولا القَذَرِ، وإنما هي لذكرِ الله، والصلاةِ، وَقِرَاءَةِ القُرْآنِ\"، ثمَّ أَمَرَ رسولُ الله ﷺ بِدَلْوٍ من مَاءٍ فَشَنُّهُ (^٧) عَلَيْهِ (^٨).\n_________\n(^١) أبو عبد الله الجرجاني، بيَّاع السابري.\n(^٢) أبو حفص الحنفي.\n(^٣) العجليّ، أبو عمار اليمامي، ثقة، تكلَّموا في حديثه عن يحيى بن أبي كثير، وهذا ليس منه.\n(^٤) واسم أبي طلحة: زيد بن سهل الأنصاري النجاري المدني.\n(^٥) وقع في (م): \"رسول الله ﷺ\" بدل قوله: \"يبول في المسجد\" وهو خطأ.\n(^٦) أي: لا تقطعوا بوله، والإزرام: القطع.\nانظر: غريب الحديث لأبي عبيد (١/ ١٠٤)، الفائق للزمخشري (٨٠)، شرح مسلم للنووي (٣/ ١٩٠).\n(^٧) أي: صبَّه صبًّا متفرقًا متقطعًا، وأصل الشَّنِّ: التفريق.\nقال النووي: \"يروى بالشين المعجمة وبالمهملة، وهو في أكثر الأصول والروايات بالمعجمة، ومعناه: صبَّه، وفرَّق بعض العلماء بينهما فقال: هو بالمهملة الصبُّ في سهولة، وبالمعجمة التفريق في صبِّه، والله أعلم\".\nانظر: غريب الحديث للخطأبي (١/ ٤٣٨)، النهاية لابن الأثير (٥٠٧)، شرح مسلم للنووي (٣/ ١٩٣).\n(^٨) أخرجه البخاري في صحيحه -كتاب الوضوء -باب ترك النبي ﷺ والناس الأعرابي حتى فرغ من بوله في المسجد (الفتح ١/ ٣٨٥ ح ٢١٩) من طريق همام بن يحيى العَوذي، عن إسحاق بن عبد الله بن أبي طلحة عن أنسٍ به.\nوأخرجه مسلم في كتاب الطهارة -باب وجوب غسل البول وغيره من النجاسات إذا حصلت في المسجد … (١/ ٢٣٦ ح ١٠٠) عن زهير بن حرب، عن عمر بن يونس =\n⦗٣٦٠⦘ = اليمامي، عن عكرمة بن عمار به.\nوأخرجه الإمام أحمد في المسند (٣/ ١٩١) عن بهز بن أسد عن عكرمة بن عمارٍ به.\nفائدة الاستخراج:\nذكر المصنِّف: إسحاق بن عبد الله بن أبي طلحة، وجاء عند مسلم: إسحاق بن أبي طلحة.","vol":"2","page":358},{"text":"٦٣٩ - حَدثَنا علي بن سهل البَزَّاز (^١)، حدثنا أبو الوليد (^٢)، حدثنا عكرمةُ بن عمار بإسنادِهِ مثلَه، وَلم يذكر قِرَاءَةَ القُرآنِ (^٣).\n_________\n(^١) علي بن سهل بن المغيرة البغدادي، أبو الحسن، المعروف بالعفاني.\n(^٢) الطيالسي، هشام بن عبد الملك الباهلي مولاهم.\n(^٣) أخرجه البخاري ومسلم كما تقدم في الذي قبله.","vol":"2","page":360},{"text":"٦٤٠ - حَدثَنا السُّلَمي، حدثنا النضر بن محمد (^١)، حدثنا عكرمةُ بمثلِهِ: بِذَنُوبٍ من مَاءٍ فَشَنَّهُ عليه شَنًّا، وَلم يذكر قراءة القرآن (^٢).\n_________\n(^١) ابن موسى الجُرَشي، أبو محمد اليمامي.\n(^٢) مضى تخريجه في ح (٦٣٨).","vol":"2","page":360},{"text":"٦٤١ - وحدثَنا الزعفراني (^١)، حدثنا أبو عَبَّاد (^٢)، حدثنا حماد بن زيد، عن ثابتٍ، عن أنسٍ أنَّ أعرابيًّا بال في المسجدِ فقام إلىهِ القومُ، فقال رسول الله ﷺ: \"دَعُوهُ لا تُزْرِمُوهُ\"، قال: فتركوه حتى بالَ وفَرَغَ،\n⦗٣٦١⦘ ثُمَّ دعا بِدَلْوٍ من مَاءٍ فَصَبَّهُ (^٣) على البَوْلِ (^٤).\n_________\n(^١) في (ط) و(ك): \"حدثنا\" بدون واو العطف، والزعفراني هو: الحسن بن محمد بن الصَّبَّاح البغدادي، أبو علي الزعفراني.\n(^٢) يحيى بن عبَّاد الضُّبَعي البصري، نزيل بغداد.\n(^٣) في (ط) و(ك): \"فصبَّ\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الأدب -باب الرفق في الأمر كله (الفتح ١٠/ ٤٦٣ ح ٦٠٢٥) عن عبد الله بن عبد الوهاب الحجبي.\nوأخرجه مسلم في كتاب الطهارة -باب وجوب غسل البول وغيره من النجاسات إذا حصلت في المجلس … (١/ ٢٣٦ ح ٩٨) عن قتيبة بن سعيد كلاهما عن حماد بن زيد به.","vol":"2","page":360},{"text":"٦٤٢ - حدثنا أبو بكر الرازي محمد بن زياد (^١) إملاءً، حدثنا سليمان بن حرب (^٢)، حدثنا حماد بن زيد، عن ثابتٍ، عن أنسٍ: أنَّ أعرابيًّا بالَ في المسجدِ فَهَمَّ به أصحابُ النَّبيِّ ﷺ، فَقال رسولُ الله ﷺ: \"دَعُوهُ، لا تُزْرِمُوهُ\"، قال: ثم دَعا بدلوٍ مِنْ ماءٍ -أو قَالَ: ذَنُوبًا من ماءٍ- فَصَبَّهُ عَلَيْهِ (^٣).\n_________\n(^١) ابن معروف، نزيل جرجان.\n(^٢) ابن بَجيل الأزدي الواشحي، أبو أيوب البصري، قاضي مكة.\n(^٣) أخرجه البيهقي في السنن الكبرى (٤٢٧ - ٤٢٨) من طريق سليمان بن حرب وعمرو بن عون وأحمد بن عبدة الضبي وحامد بن عمرو البكراوي كلهم عن حماد بن زيد عن ثابت به.","vol":"2","page":361},{"text":"<span data-type='title' id=toc-153>بَابُ (^١) بَيَانِ حَظْرِ البَوْلِ في المَاءِ الراكدِ، وَالدَّلِيْلِ علَى إِبَاحَةِ البَوْلِ في المَاءِ الجارِيِ </span>(^٢)\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك)، وفي (ك) زيادة في ترجمة الباب نصها: \"والإباحة للبائل، وذكر اسم الله على غير طهارة\" ولكن ضرب عليها بالقلم.\n(^٢) لعلَّ المصنِّف رحمه الله تعالى استنبط هذا الحكم -إباحة البول في الماء الجاري- من مفهوم الحديث الأول في الباب؛ إذ ليس في الباب ما يدل عليه منطوقًا، والله أعلم.","vol":"2","page":362},{"text":"٦٤٣ - حدثنا إبراهيم بن إسحاق السَّرَّاج (^١)، حدثنا يحيى بن يحيى (^٢)، حدثنا الليثُ (^٣)، ح\nوَحدثنا الرَّبيع بن سليمان (^٤)، حدثنا شعيبُ بن الليث، عن الليثِ، عَن أبي الزُّبير (^٥)، عن جَابرٍ، عن النبي ﷺ أنَّه نَهى أن يُبَالَ في الماءِ الرَّاكِدِ (^٦).\n_________\n(^١) أخو أبي العباس السَّرَّاج الثقفي مولاهم.\n(^٢) ابن بكر بن عبد الرحمن التميميّ الحنظلي، أبو زكريا النيسابوري.\n(^٣) ابن سعد الفهمي مولاهم، أبو الحارث المصري.\n(^٤) قوله: \"ابن سليمان\" لم يرد في (ط) و(ك)، وهو: المرادي.\n(^٥) محمد بن مسلم بن تدرس الأسدي مولاهم المكي، رُمي بالتدليس ولكن الحديث من طريق الليث عنه وقد كفانا تدليسه.\n(^٦) أخرجه مسلم في كتاب الطهارة -باب النهي عن البول في الماء الراكد (١/ ٢٣٥ ح ٩٤) عن يحيى بن يحيى التميمي، ومحمد بن رمح، وقتيبة بن سعيد كلهم عن الليث عن أبي الزبير به.","vol":"2","page":362},{"text":"٦٤٤ - حدثَنا الحسن بن عفان، حدثنا أبو دَاود الحَفَري (^١)، ح\nوَحدثنا أحمد بن عصام (^٢)، حدثنا أبو أَحمدَ الزُّبَيري (^٣)، ح\nوَحدثنا عمار بن رجاء (^٤)، حدثنا أبو داود الحفريُّ (^٥)، قالوا: حدثنا سفيان الثوري، عن الضحاك بن عثمان (^٦)، عن نافع، عن ابن عمر أنَّ\n⦗٣٦٤⦘ رجلًا مرَّ على رسولِ الله ﷺ وهو يَبُولُ فَسَلَّمَ عليه، فلم يَرُدَّ عَلَيهِ (^٧).\n_________\n(^١) عمر بن سعد بن عبيد الكوفي.\n(^٢) ابن عبد المجيد بن كثير الأصبهاني، أبو يحيى الأنصاري.\n(^٣) محمد بن عبد الله بن الزبير بن عمر بن درهم الأسدي مولاهم الكوفي، تُكلِّم في حديثه عن الثوري، وقد توبع هنا.\n(^٤) التغلبي، أبو ياسر الأستراباذي.\n(^٥) ما بين النجمين سقط من (م).\n(^٦) ابن عبد الله بن خالد بن حزام القرشيّ الأسدي، أبو عثمان المدني الكبير، توفي سنة (١٥٣ هـ).\nوثقه ابن سعد، وابن بكير، وابن معين، وابن المديني -كذا نقل عنه ابن حجر، ونقل عنه الذهبي التليين-، ووثقه أيضًا مصعب الزبيري، والإمام أحمد، وأبو داود.\nوقال العجلي: \"جائز الحديث\" وقال يعقوب بن شيبة: \"صدوق، في حديثه ضعف\"، وذكره ابن حبان في الثقات.\nوليَّنه يحيى القطان، وكان ابن المديني يليِّن حديثه. نقله الذهبي في \"من تكلم فيه وهو موثَّق\"، ونقل ابن حجر عنه التوثيق كما مرَّ. وقال أبو زرعة: \"ليس بقوي\"، وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\"، وقال ابن عبد البر: \"كان كثير الخطأ، ليس بحجة\".\nوذكره الذهبي في المتكلم فيهم بما لا يوجب الرد وقال: \"صدوق\"، وكذا قال في الميزان.\nوقال الحافظ ابن حجر: \"صدوقٌ، يهم\". =\n⦗٣٦٤⦘ = انظر: طبقات ابن سعد (الجزء المتمم لطبقات تابعي أهل المدينة ومن بعدهم ص: ٣٩٨)، تاريخ الدارمي (ص: ١٣٥)، الثقات للعجلي (١/ ٤٧١)، الجرح والتعديل (٤/ ٤٦٠) الثقات لابن حبان (٦/ ٤٨٢)، التمهيد لابن عبد البر (١٦/ ١٢٤)، تهذيب الكمال للمزي (١٣/ ٢٧٢)، ميزان الاعتدال (٣٢٤)، والرواة المتكلَّم فيهم بما لا يوجب الرد للذهبي (ص: ١١٩)، تهذيب التهذيب (٤/ ٤١٢)، والتقريب لابن حجر (٢٩٧٢).\n(^٧) أخرجه مسلم في كتاب الحيض -باب التيمم (١/ ٢٨١ ح ١١٥) عن محمد بن عبد الله بن نمير، عن أبيه، عن الثوري، عن الضحاك بن عثمان به.\nوأخرجه أبو داود في سننه -كتاب الطهارة- باب أيرد السلام وهو يبول (١/ ٥ ح ١٦) عن عثمان وأبي بكر ابني أبي شيبة.\nوأخرجه ابن ماجه في السنن -كتاب الطهارة -باب الرجل يسلم عليه وهو يبول (١/ ١٢٧ ح ٣٥٣) عن عبد الله بن سعيد الأشج والحسين بن أبي السري العسقلاني كلهم عن أبي داود الحفري عمر بن سعد، عن الثوري، عن الضحاك به.\nوأخرجه الترمذي في سننه -كتاب الطهارة -باب في كراهة ردِّ السلام غير متوضئ (١/ ١٥٠ ح ٩٠) عن محمد بن بشار ونصر بن علي كلاهما عن أبي أحمد الزبيري عن الثوري عن الضحاك به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف سفيان الثوري، وورد عند مسلم مهملًا.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.","vol":"2","page":363},{"text":"٦٤٥ - حدثنا أحمد بن عصام، حدثنا أبو أحمد الزُّبَيري، ح\n⦗٣٦٥⦘ وحَدثنا الحسن بن عفان أيضًا، حدثنا زيد بن الحُبَاب (^١) قالا: حدثنا\n⦗٣٦٦⦘ سفيان عن الضحاك بن عثمان -من ولد حكيم بن حزام- عن نافعٍ، عن ابن عمر أنَّ رجلًا مَرَّ على رسولِ الله ﷺ وَهُو يَبُولُ -أو يَتَوَضَّأ- فَسَلَّمَ عليه، فلم يَرُدَّ عليه حتى فَرَغَ (^٢).\n_________\n(^١) ابن الرَّيَّان -أو ابن رومان- التميمي، أبو الحسين العُكْلي الكوفي، توفي (٢٠٣ هـ).\nوثقه ابن معين مرة، وقال مرة: \"كان يقلب حديث الثوري، ولم يكن به بأس\"، ووثقه ابن المديني، وعثمان بن أبي شيبة، والإمام أحمد، وقال الإمام أحمد مرة: \"كان صدوقًا، كان يضبط الألفاظ عن معاوية بن صالح، ولكن كان كثير الخطأ\"، ووثقه العجلي، وقال أبو حاتم: \"صدوق صالح الحديث\" وقال ابن يونس: \"كان حسن الحديث\".\nوذكره ابن حبان في الثقات وقال: \"كان ممن يخطئ، يعتبر حديثه إذا روى عن المشاهير، وأما روايته عن المجاهيل ففيها مناكير\".\nوقال ابن عدي: \"له حديثٌ كثير، وهو من أثبات مشايخ الكوفة ممن لا يُشك في صدقه، والذي قاله ابن معين أن أحاديثه عن الثوري مقلوبة إنما له أحاديث تشبه بعض تلك الأحاديث يستغرب بذلك الإسناد، وبعضه يرفعه ولا يرفعه، والباقي عن الثوري وعن غير الثوري مستقيمة كلها\".\nووثقه الدارقطني، وابن شاهين، وابن ماكولا.\nووثقه الذهبي في السير، وتذكرة الحفاظ وقال: \"وغيره أقوى منه\"، وقال في الميزان: \"العابد الثقة، صدوقٌ، جوَّال\" ورمز له \"صح\".\nوذكره ابن رجب الحنبلي فيمن ضُعِّف في عبيد الله بن عمر وقال: \"ثقة مشهور\".\nوقال ابن حجر: \"صدوقٌ، يخطئ في حديث الثوري\".\nوقد أورد له ابن عدي والخطيب أحاديث تفرَّد بها عن الثوري وغيره.\nوهذا الحديث ليس مما تفرَّد به، فقد تابعه أبو أحمد الزبيري وأبو داود الحَفَري في الأسانيد الماضية وتابعه قبيصة عن سفيان الثوري كما سيأتي في التخريج.\nانظر: تاريخ الدارمي (ص: ١١٣)، سؤالات أبي داود للإمام أحمد (ص: ٣١٩)، =\n⦗٣٦٦⦘ = العلل رواية عبد الله بن أحمد (٩٦، ١٠١)، الثقات للعجلي (١/ ٣٧٨)، الجرح والتعديل لابن أبي حاتم (٣/ ٥٦١)، الثقات لابن حبان (٨/ ٢٥٠)، الكامل لابن عدي (٣/ ١٠٦٥)، الثقات لابن شاهين (ص: ١٣٥)، تاريخ بغداد للخطيب (٨/ ٤٤٢)، تهذيب الكمال للمزي (١٠/ ٤٠)، سير أعلام النبلاء (٩/ ٣٩٣)، والميزان (١٠٠)، وتذكرة الحفاظ للذهبي (١/ ٣٥٠)، شرح علل الترمذي لابن رجب (٨١٣)، تهذيب التهذيب (٣/ ٣٥١)، والتقريب لابن حجر (٢١٢٤).\n(^٢) أخرجه النسائي في السنن -كتاب الطهارة -باب السلام على من يبول (١/ ٣٥) عن محمود بن غيلان عن زيد بن الحُباب وقبيصة كلاهما عن الثوري عن الضحاك به.\nفائدة:\nالرواة عن الثوري في أسانيد المصنِّف: زيد بن الحباب، وأبو أحمد الزبيري، وأبو داود الحَفَري ماتوا في سنة واحدة، سنة ٢٠٣ هـ. المعرفة والتاريخ للفسوي (١/ ١٩٥).\nووقع في نسختى (ط) و(ك) اضطرابٌ في ترتيب أحاديث هذا الباب، فقُدِّم الحديث الأخير -وما قبله- في الباب إلى أول الباب، وقُدِّم إسناد الربيع عن شعيب بن الليث على إسناد إبراهيم بن إسحاق السراج عن يحيى بن يحيى، وغير ذلك، وقد نبَّه على ذلك الناسخ فكتب عند بعض تلك الأحاديث: \"يقدَّم\"، وسقط من هاتين النسختين إسنادٌ أو أكثر.","vol":"2","page":364},{"text":"<span data-type='title' id=toc-154>بَابُ (^١) بَيَانِ مَا يُقَالُ عند دخُولِ الخَلاء، وَالدَّلِيْلِ علَى إِبَاحَةِ ذكرِ الله وَالدُّعَاءِ في المَوْضِعِ الذي يتَغَوط فِيْهِ، وَبَيَانِ إِبِاحِةِ ذكرِ الله في الأَحْوَالِ كُلها وَجَمِيْعِ المَوَاضِعِ</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).","vol":"2","page":367},{"text":"٦٤٦ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، ح\nوَحدثنا إبراهيم بن مرزوق (^٢)، حدثنا وهب بن جَرير (^٣)، ح\nوحدثنا الصغاني، حدثنا أبو النَّضْر (^٤) قالوا: حدثنا شعبة، عن عبد العزيزِ بن صُهَيبٍ (^٥)، عن أنس بن مالك أنَّ النبيَّ ﷺ كان إذا دَخل الخلاءَ قالَ: \"اللهمَّ إنِّي أَعُوذُ بِكَ مِن الخُبثِ والخبائث\" (^٦).\n⦗٣٦٨⦘ هذا لَفْظُ وَكيعٍ وأبي النَّضْر (^٧).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي الثغري، أبو جعفر النجار الطرسوسي.\n(^٢) ابن دينار الأموي، أبو إسحاق البصري.\n(^٣) ابن حازم بن زيد الأزدي، أبو العباس البصري.\n(^٤) الليثي، هاشم بن القاسم البغدادي، مشهورٌ بكنيته.\n(^٥) البُناني مولاهم البصري.\n(^٦) أخرجه البخاري في صحيحه -كتاب الوضوء -باب ما يقول عند الخلاء (الفتح ١/ ٢٩٢ ح ١٤٢) عن آدم بن أبي إياس، وأخرجه في كتاب الدعوات من صحيحه -باب الدعاء عند الخلاء (الفتح ١١/ ١٣٤ ح ٦٣٢٢) عن محمد بن عرعرة كلاهما عن شعبة عن عبد العزيز به. =\n⦗٣٦٨⦘ = وأخرجه مسلم في كتاب الحيض -باب ما يقول إذا أراد دخول الخلاء (١/ ٢٨٤ ح ١٢٢) من طريق إسماعيل بن عُليَّة عن عبد العزيز بن صهيبٍ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته فيها أظهر.\n(^٧) في (ط) و(ك): \"وأبو النضر\" بالرفع.","vol":"2","page":367},{"text":"٦٤٧ - حَدثنا محمد بن حَيُّويَه (^١)، حدثنا يحيى بن يحيى (^٢)، أخبرنا حماد بن زيد، عن عبد العزيز بن صُهَيبٍ، عَن أنسٍ قال: كان رسولُ الله ﷺ إذا دَخَل الخلاءَ يقول: \"اللهمَّ إنِّي أَعُوذُ بِكَ مِن الخُبثِ وَالخبائِثِ\" (^٣).\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني.\n(^٢) ابن بكر بن عبد الرحمن التميميّ الحنظلي، أبو زكريا النيسابوري.\n(^٣) أخرجه مسلم في كتاب الحيض - باب ما يقول إذا أراد دخول الخلاء (١/ ٢٨٣ ح ١٢٢) عن يحيى بن يحيى التميميّ عن حماد بن زيد وهُشيم بن بشير كلاهما عن عبد العزيز بن صهيبٍ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطهارة ومناسبته في الطهارة أظهر.","vol":"2","page":368},{"text":"٦٤٨ - حَدثنا مُعاوية بن صالح الدمشقي (^١)، حدثنا يحيى بن مَعين،\n⦗٣٦٩⦘ أخبرنا ابن أبي زَائدَةَ (^٢)، ح\nوَحدثنا أبو أُمَيَّةَ، حدثنا مُعَلَّى بن منصور (^٣)، أخبرنا ابن أبي زائدة قال: أَخْبَرَني أبي، عن خالد بن سلمة (^٤)، عن البَهِيِّ (^٥)، عن عُرْوةَ، عَنْ\n⦗٣٧٠⦘ عَائِشَةَ ﵂ (^٦) قالَتْ: كان رسولُ الله ﷺ يَذْكُرُ الله عَلَى كُلِّ أَحْيَانِهِ (^٧).\n_________\n(^١) أبو عبيد الله الأشعري مولاهم.\n(^٢) يحيى بن زكريا بن أبي زائدة الهَمْدَاني، أبو سعيد الكوفي.\n(^٣) الرازي، أبو يعلى، نزيل بغداد.\n(^٤) ابن العاص بن هشام بن المغيرة القُرَشي المخزومي الكوفي، المعروف بالفأفاء، قُتِل سنة ١٣٢ هـ، وقال علي بن المديني: \"قُتِل مظلومًا\"، وهو صدوقٌ رُمِي بالنصب والإرجاء، ولم يثبت ذلك عنه لأن ذلك جاء عنه من طريق محمد بن حُميد الرازي، وهو متكلَّمٌ فيه، وقال بشار عواد في تعليقه على تهذيب الكمال: \"كذَّاب معروف\"!\nانظر: الجرح والتعديل لابن أبي حاتم (٣/ ٣٣٤)، الكامل لابن عدي (٣/ ٨٩٢)، تهذيب الكمال للمزي (٨/ ٨٣)، التقريب (١٦٤١).\n(^٥) عبد الله البهيّ، أبو محمد، مولى مصعب بن الزبير، يقال: اسم أبيه يسار.\nقال عنه ابن سعد: \"كان ثقةً معروفًا، قليل الحديث\"، وقال أبو حاتم الرازي: \"لا يحتجُّ بالبهي، وهو مضطرب الحديث\"، وذكره ابن حبان في الثقات.\nوقال الذهبي في الكاشف: \"وُثِق\"، وقال ابن حجر: \"صدوقٌ، يخطئ\".\nوشكَّك الإمام أحمد -وقبله عبد الرحمن بن مهدي- في سماعه من عائشة، ذكر ذلك ابن أبي حاتم والعلائي ثم قال العلائي: \"أخرج مسلم لعبد الله البهي عن عائشة ﵂ حديثًا، وكأن ذلك على قاعدته\". أي في الاكتفاء بالمعاصرة إذا أمكن اللقاء وانتفت شبهة التدليس، ولكن أثبت سماع البهي من عائشة: البخاري، وابن حبان، ولعلَّ الإمام مسلمًا أثبته أيضًا فهو من تلاميذ البخاري والمستفيدين منه، والله أعلم.\nوروايته هنا عن عروة، عن عائشة. =\n⦗٣٧٠⦘ = انظر: الطبقات لابن سعد (٦/ ٢٩٩)، التاريخ الكبير للبخاري (٥/ ٥٦) المراسيل لابن أبي حاتم (ص: ١٠١ رقم ١٨٨)، وعلل الحديث له أيضًا (١/ ٧٧)، الثقات لابن حبان (٥/ ٣٣)، ترتيب علل الترمذي الكبير لأبي طالب القاضي (٩٦٥)، تهذيب الكمال للمزي (١٦/ ٣٤١)، الكاشف للذهبي (١/ ٦١٠)، جامع التحصيل للعلائي (٢١٨)، التقريب (٣٧٢٣).\n(^٦) عبارة الترضي ليست في (ط) و(ك).\n(^٧) أخرجه مسلم في كتاب الحيض -باب ذكر الله تعالى في حال الجنابة وغيرها (١/ ٢٨٢ ح ١١٧) عن إبراهيم بن موسى وأبي كريب.\nوأخرجه الترمذي في سننه -كتاب الدعاء- باب ما جاء أن دعوة المسلم مستجابة (٥/ ٤٦٣ ح ٣٣٨٤) عن أبي كريب ومحمد بن عبيد المحاربي.\nوأخرجه ابن ماجه في سننه -كتاب الطهارة -باب ذكر الله ﷿ على الخلاء، والخاتم في الخلاء (١/ ١١٠ ح ٣٠٢) عن سويد بن سعيد كلهم عن يحيى بن زكريا بن أبي زائدة عن أبيه عن خالد بن سلمة به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، والمصنِّف في كتاب الطهارة، ومناسبة الحديث لكتاب الطهارة أظهر.","vol":"2","page":368},{"text":"<span data-type='title' id=toc-155>بَابُ (^١) صفَةِ مَا يَجبُ في دخُولِ الخَلاءِ، مِنْ ذلك: إِيجابُ تَرْك استِقْبِالِ القِبْلَةِ بِالغَائِطِ وَالبَوْلِ </span>(^٢)\n_________\n(^١) كلمة: \"باب\" ليست في (ط) و(ك).\n(^٢) في (ط) و(ك) تتمةٌ للترجمة كالتالي: \"وحظر الاستنجاء باليمين، والتمسُّح بالعظم والبعر، والدليل على الاستنجاء بغيرهما مما يجوز الاستنجاء به، وعلى أنه لا يُجزي فيه دون ثلاث مرات وعلى أن ما زاد جائزٌ إذا كان وترًا، وبيان حظر الاستنجاء بما قد استنجى به\"، وعليها في كلا النسختين علامة حذف (لا- إلى).","vol":"2","page":371},{"text":"٦٤٩ - حدثنا محمد بن إسماعيلَ الأَحْمَسيُّ (^١)، حدثنا محمد بن فضيلٍ (^٢)، عن الأعمش، عن إبراهيم (^٣)، عن عبد الرحمن بن يزيدَ (^٤)، عن سلمان ﵁ (^٥) قال: قال لي المشركون: إن هذا لَيُعَلِّمُكُم دِيْنَكُمْ حتى إِنَّهُ لَيِعَلِّمَكُمْ الخِرَاءَةَ، قال: قلتُ: إن قلتم ذاك (^٦) لقد نَهَانَا أن نَسْتَقْبِلَ القِبْلَةَ أو نَسْتَدْبِرَها بِغَائط أو بَولٍ، أو نَسْتَنْجِيَ بِأَيْمَانِنَا، قال: ولا يكفي (^٧) أحدَنا دون ثلاثة أحجارٍ، أو نَسْتَنْجِيَ بِرَجِيعٍ أو عَظْمٍ (^٨).\n_________\n(^١) أبو جعفر السرَّاج الكوفي.\n(^٢) ابن غزوان الضبي الكوفي.\n(^٣) ابن يزيد بن قيس النخعي الكوفي.\n(^٤) ابن قيس النخعي، أبو بكر الكوفي.\n(^٥) عبارة الترضي ليست في (ط) و(ك).\n(^٦) في (ط) و(ك): \"ذلك\".\n(^٧) في (ط) و(ك): \"وقال: لا يكفي\".\n(^٨) أخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٣ ح ٥٧) من طريق =\n⦗٣٧٢⦘ = أبي معاوية وكيعٍ كلاهما عن الأعمش به. وأخرجه الإمام أحمد في المسند (٥/ ٤٣٧ - ٤٣٨) عن وكيع ومحمد بن فضيل كلاهما عن الأعمش به.\nفائدة الاستخراج:\nقوله: \"أو يستدبرها\" ليس عند مسلم وهذا من فوائد الاستخراج.","vol":"2","page":371},{"text":"٦٥٠ - حدثَنا أبو العباس الغَزِّيُّ (^١)، حدثنا الفِريابي (^٢)، حدثنا سفيان (^٣)، عن منصور (^٤)، عن إبراهيم، عن عبد الرحمن بن يزيدَ، عن سلمانَ الفارسي قال: قال المشركون: إنِّا نحسبُ صاحبَكم يُعَلِّمُكُم كُلَّ شَيءٍ حتى الخِرَاءَةَ، فقال: أَجَلْ، نَهَانَا أن نَسْتَقْبِلَ القِبْلَةَ، أو يَسْتَنْجِي أحدُنا بِيَمِيْنِهِ وَنَهانا عن الرَّوْثِ وَالعَظْمِ، وَقال: \"لا يَكفي أَحَدكُم دُونَ ثَلاثَةِ أَحْجَارٍ فَيَسْتَنْجِي بها\" (^٥).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبِّي مولاهم.\n(^٣) هو الثوريّ.\n(^٤) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٥) أخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٤ ح ٥٧) عن محمد بن المثنى.\nوأخرجه النسائي في السنن -كتاب الطهارة -باب النهي عن الاستنجاء باليمين (١/ ٤٤) عن عمرو بن علي الفلاس وشعيب بن يوسف.\nوأخرجه ابن ماجه في السنن -باب الاستنجاء بالحجارة والنهي عن الروث والرمة (١/ ١١٤ ح ٣١٦) عن محمد بن بشار.\nوأخرجه الإمام أحمد في المسند (٥/ ٤٣٧) كلهم عن عبد الرحمن بن مهدي عن =\n⦗٣٧٣⦘ = سفيان عن منصورٍ والأعمش كلاهما عن إبراهيم النخعي به.","vol":"2","page":372},{"text":"٦٥١ - حدثنا محمد بن حَيُّويَه (^١)، أخبرنا أبو حُذيفة (^٢)، حدثنا سفيان، عن الأعمش، عن إبراهيمَ بِمِثلِهِ (^٣).\nرواه علي بن الحسن [الدَّرَابجرْدي] (^٤) قال: حدثنا عبد الله بن الوليد (^٥)، عن سُفيانَ (^٦)، عن منصُور والأعمش، عن إبراهيم (^٧)، نحوَه (^٨).\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني.\n(^٢) موسى بن مسعود النهدي البصري، تكلِّم فيه وخاصة في حديثه عن الثوري، وقد تابعه الفريأبي في الإسناد الذي قبله، وتابعه عبد الرزاق كما سيأتي في التخريج، وانظر: ح (٩٤).\n(^٣) أخرجه الطبراني في المعجم الكبير (٦/ ٢٤٣) عن الدبري عن عبد الرزاق عن الثوري به.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، وهي: بفتح الدال والراء المهملتين، وسكون الباء الموحدة كسر الجيم وسكون الراء كسر الدال المهملتين، نسبة إلى بلدة من بلاد فارس، وإلى محلة من محالِّ نيسابور.\nوالمذكور هنا منسوب إلى الأخير، وهو: علي بن الحسن بن موسى بن ميسرة الهلالي، أبو الحسن النيسابوري الدَرَابجَرْدي.\nانظر: الأنساب للسمعاني (٥/ ٢٤٢)، تهذيب الكمال للمزي (٢٠/ ٣٧٤).\n(^٥) ابن ميمون بن عبد الله القرشي الأموي، أبو محمد المكي المعروف بالعدني.\n(^٦) هو الثوري.\n(^٧) قوله: \"عن إبراهيم\" ليست في (ط) و(ك)، وفيهما: \"بمثله\" بدل \"بنحوه\".\n(^٨) وصله مسلم والنسائي وابن ماجه وأحمد كما سبق تخريجه قريبًا في ح (٦٥٠).","vol":"2","page":373},{"text":"٦٥٢ - حدثَنا أبو داودَ السِّجْزِيُّ (^١)، حدثنا أحمد بن حنبل (^٢)، حدثنا روحٌ (^٣)، ح\nوَحدثَنا أبو داودَ الحراني، حدثنا سعيد بن سلَّام (^٤) قالا: حدثنا\n⦗٣٧٥⦘ زكريا بن إسحاق (^٥)، ح\nوحدثنا أبو الأزهر (^٦)، حدثنا روح بن عُبادة، حدثنا زكريا بن إسحاق، حدثنا أبو الزُّبَير (^٧)، سمع جابرًا (^٨) يقول: نهانا رسولُ الله ﷺ أن نَمْسَحَ بالعَظْمِ أو البَعَرِ (^٩) (^١٠).\nوَاللَّفْظُ لِسَعيدٍ، ولَفْظُ أبي الأزهر، وابن حنبل، ورَوح واحد.\n_________\n(^١) سليمان بن الأشعث صاحب السنن، والحديث في سننه -كتاب الطهارة- باب ما ينهى عنه أن يستنجى به (١/ ١٠ ح ٣٨)، وانظر حول نسبته بالسجزي والسجستاني: ح (٢٥).\n(^٢) والحديث في مسنده (٣/ ٣٤٣).\n(^٣) ابن عبادة بن العلاء القيسي، أبو محمد البصري.\n(^٤) العطَّار البصري، أبو الحسن الأعور، نزيل مكة.\nكذبه ابن نمير، والإمام أحمد، وقال البخاري: \"منكر الحديث\" وقال مرة: \"يُذكر بوضع الحديث\"، وقال مسلم بن الححاج: \"يتكلَّمون فيه\"، وضعفه أبو داود، والنسائي، وقال أبو حاتم: \"منكر الحديث جدًّا\".\nوذكره الساجي، وابن الجارود، والدولابي، والعقيلي، وابن السكن في الضعفاء.\nوقال ابن حبان \"منكر الحديث، ينفرد عن الأثبات بما لا أصل له\"، وقال الدراقطني: \"منكر الحديث، ينفرد عن الأثبات بما لا أصل له\".\nوانفرد العجليّ فقال: \"لا بأس به\"، وهو من المتساهلين في التوثيق رحمه الله تعالى.\nفالاعتماد إذًا على الإسناد الأول، ومن تلك الطريق أخرج مسلم الحديث.\nانظر: التاريخ الكبير للبخاري (٣/ ٤٨١)، الكنى والأسماء للإمام مسلم (١/ ٢٢٥)، الثقات للعجلي (١/ ٤٠١)، سؤالات الآجري لأبي داود (ص: ٢٤٠)، الضعفاء للعقيلي (١٠٨)، الجرح والتعديل (٤/ ٣١)، المجروحين لابن حبان (١/ ٣٢١)، الكامل لابن عدي (٣/ ١٢٣٩)، سؤالات البرقاني (ص: ٣٢)، الميزان للذهبي (١٤١)، لسان الميزان لابن حجر (٣/ ٣١).\n(^٥) المكي.\n(^٦) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٧) محمد بن مسلم بن تدرس المكي.\n(^٨) في (ط): \"جابر بن عبد الله\".\n(^٩) في (ط) و(ك): \"أو ببعرة\".\n(^١٠) أخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٤ ح ٥٨) عن زهير بن حرب، عن روح بن عبادة عن زكريا بن إسحاق عن أبي الزبير به، ولفظه: \"أن يُتمسَّح بعظم أو ببعر\".","vol":"2","page":374},{"text":"٦٥٣ - حدثنا الصاغاني، وعلي بن سهل البزاز (^١) قالا: حدثنا عبد الوهاب بن عطاء (^٢)، أخبرنا داود بن أبي هند (^٣)، عن عامر (^٤)، عن\n⦗٣٧٦⦘ علقمة (^٥)، عن ابن مَسْعُودٍ في حَديثه في [حديث] (^٦) قِصَّةِ الجنِّ، وَذكره قَال: قال رَسولُ الله ﷺ: \"لا يُسْتَنْجَى (^٧) بالعِظَامِ وَلا بِالبَعَرِ؛ فإنَّهُ زادُ إخوانكم من الجِنِّ\" (^٨).\n[زاد الصغاني] (^٩) قال داودُ: فلا أدري هو في الحديث، أو شيءٌ قاله\n⦗٣٧٧⦘ الشعبي (^١٠).\n_________\n(^١) أبو الحسن البغدادي، المعروف بالعفاني.\n(^٢) الخفَّاف العجلي مولاهم، أبو نصر، متكلَّمٌ فيه، ورمي بالتدليس، انظر: ح (١٤٤) وقد تابعه أربعةٌ من الثقات كما في الإسناد الآتي (ح ٦٥٥) كما سيأتي في التخريج.\n(^٣) واسم أبي هند: دينار بن عُذافر القشيري مولاهم البصري.\n(^٤) ابن شراحيل الشعبي.\n(^٥) ابن قيس بن مالك النخعي الكوفي.\n(^٦) في (ط) و(ك): \"في حديث قصة الجنِّ ذكره\".\n(^٧) في (ط) و(ك): \"لا تستنجوا\".\n(^٨) لم يخرجه مسلم في كتاب الطهارة، وأخرجه في كتاب الصلاة باب الجهر بالقراءة في الصبح، والقراءة على الجن (١/ ٣٣٢ - ٣٣٣ ح ١٥٠ - ١٥١) من طريق عبد الأعلى بن عبد الأعلى عن داود بن أبي هند به مطولًا.\nوأخرجه من طريق ابن عُليَّة عن داود فقال: \"بهذا الإسناد إلى قوله: وآثار نيرانهم، قال الشعبي: وسألوه الزاد، كانوا من جنِّ الجزيرة … إلى آخر الحديث من قول الشعبي مفصَّلًا من حديث عبد الله\".\nوأخرجه من طريق عبد الله بن إدريس عن داود، فقال: \"عن الشعبي، عن علقمة، عن عبد الله، عن النبي ﷺ إلى قوله: وآثار نيرانهم، ولم يذكر ما بعده\".\nوسيأتي الكلام عليه في تخريج الحديث (٦٥٥) إن شاء الله تعالى.\nفائدة الاستخراج:\n١ - بين المصنِّف داود بن أبي هند، وهو عند مسلم مهمل.\n٢ - أخرجه مسلم في كتاب الصلاة، وأخرجه المصنِّف في كتاب الطهارة، وفيه تعيين مناسبة للحديث غير التي عند صاحب الأصل.\n(^٩) ما بين المعقوفتين من (ك)، وسقط من (ط) هذه العبارة التي هنا وكذا قوله بعده \"حدثنا الصغاني\"، فأصبحت: \"زاد الصغاني: حدثنا يحيى بن طلحة اليربوعي … \".\n(^١٠) سيأتي الكلام على هذا في تخريج الحديث (٦٥٥).","vol":"2","page":375},{"text":"٦٥٤ - حَدثَنا الصاغاني، حدثنا يحيى بن طلحة اليَرْبُوعِي (^١)، حدثنا حَفْصُ بن غِياثٍ (^٢)، عن الأعمش، عن إبراهيمَ (^٣)، عن علقَمةَ (^٤)، عن\n⦗٣٧٨⦘ عبد الله قال: قال النبيُّ ﷺ: \"لا تَسْتَنْجُوا بالرَّوثِ ولا بِالعِظَامِ، فإنَّهُ زَادُ إخوانِكم من الجِنِّ\" (^٥).\nقال الصاغانيُّ: إنما هو حَفصٌ، عَن داود بن أبي هند (^٦)، عن عامر، عن عَلْقَمة، أخطَأَ فيه اليَرْبُوعيُّ.\n_________\n(^١) اليَرْبُوعي: بفتح الياء المثناة التحتانية، وسكون الراء، وضم الباء الموحدة، وفي آخرها عين مهملة، نسبة إلى بني يربوع بطنٌ من تميم. الأنساب للسمعاني (١٣٩٥).\nويحيى بن طلحة هو: ابن أبي كثير اليربوعي، أبو زكريا الكوفي، خطَّأه الصغاني -وهو الراوي عنه في هذا الإسناد وقد خطَّأه في هذا الإسناد كما نقل عنه المصنِّف في نهاية الحديث-.\nوقال علي بن الجنيد: \"كَذَب وزَوَّرَ\"، وقال النسائي: \"ليس بشيء\".\nوذكره ابن حبان في الثقات وقال: \"كان يغرب\".\nوقال الذهبي: \"صويلح الحديث، وقد وُثِّق\" وعقَّب على قول ابن الجنيد: \"أفحش علي بن الجنيد\"، وقال ابن حجر: \"ليِّن الحديث\".\nوالحديث في صحيح مسلم من طريقٍ آخر عن إبراهيم النخعي كما سيأتي، وسبق من حديث الشعبي في الإسناد الماضي، والصواب في الإسناد -إن شاء الله تعالى- ما ذكره الصغاني بعده، وقد رواه هناد بن السري -وهو ثقة أمثل من يحيى بن طلحة- عن حفص بن غياث على الصواب كما ذكره الصغاني وسيأتي تخريجه.\nانظر: الضعفاء والمتروكين للنسائي (ص: ٢٥٣)، الثقات لابن حبان (٩/ ٢٦٤)، الميزان للذهبي (٤/ ٣٨٧)، تهذيب التهذيب (١١/ ٢٠٣)، والتقريب لابن حجر (٧٥٧٣).\n(^٢) ابن طلق النخعي، أبو عمر الكوفي.\n(^٣) ابن يزيد بن قيس النخعي الكوفي.\n(^٤) في (م): \"إبراهيم بن علقمة\" وهو خطأ.\n(^٥) أخرجه مسلم في كتاب الصلاة -باب الجهر بالقراءة في الصبح، والقراءة على الجن (١/ ٣٣٣ ح ١٥٢) من طريق أبي معشر عن إبراهم النخعي عن علقمة به.\nوأخرجه الترمذي في السنن -كتاب الطهارة -باب ما جاء في كراهية ما يُستنجى به (١/ ٢٩ ح ١٨) عن هناد بن السري، عن حفص بن غياث، عن داود بن أبي هند، عن الشعبيّ، عن علقمة، عن ابن مسعودٍ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الصلاة، وأخرجه المصنِّف في كتاب الطهارة، وأورد من الحديث الشاهد للكتاب والباب، واقتصر مسلم على طرف الحديث.\n(^٦) قوله: \"ابن أبي هند\" ليست في (ط) و(ك).","vol":"2","page":377},{"text":"٦٥٥ - حَدثَنا ابن الجنيد الدَّقَّاق (^١)، حدثنا يحيى بن غَيلان (^٢)، حدثنا يزيد بن زُرَيعٍ، حدثنا دَاودُ بن أبي هندٍ عَنْ الشَّعبْي، عن علقمةَ قالَ: قلتُ لعبد الله بن مَسْعُودٍ: إن الناسَ يَتَحَدَّثُونَ أَنَّكَ\n⦗٣٧٩⦘ صَحِبْتَ النَّبيَّ ﷺ ليلةَ الجن، قال: ما صَحِبَهُ مِنَّا أَحَدٌ، ولكنَّا فقدناه ونحنُ بمكةَ ذَاتَ ليلةٍ فَالْتَمَسْنَاهُ في الأَوْدِيَةِ وَالشِّعَابِ، فقلنا: اغْتيِلَ، اسْتُطِيرَ (^٣)، فَبِتْنَا بِشَرِّ لَيْلَةٍ بَاتَ بها قومٌ.\nفلما أَصْبَحْنَا رَأَيْنَاهُ مُقْبِلًا من حِرَاءَ، فقلنا: يا رسولَ الله بِتْنَا بِشَرِّ لَيلةٍ بَاتَ بِهَا قَومٌ، قال (^٤): \"أَتَاني دَاعي الجنِّ فَذَهَبْتُ أُقْرِئُهم القرآنَ\"، فانطَلَقَ بنا فَأَرَانَا آثَارَهم وآثارَ نِيْرَانِهم.\nقال عامر: وسألوه الزادَ، قال: \"كُل عَظْمٍ (لم يُذْكَر) (^٥) اسمُ الله عليهِ يَقَعُ في يدِ أحدِكم أَوفرَ ما كان لحمًا، وكُلُّ بَعْرةٍ عَلَفًا لدوابِّكم\". قال: وَنَهى رسولُ الله ﷺ أن يُسْتَنْجَى بهِ وقال: \"إِنَّهُما زادُ إخوانكم من الجن\" (^٦).\n_________\n(^١) محمد بن أحمد بن الجنيد البغدادي، أبو جعفر الدقاق.\n(^٢) ابن عبد الله بن أسماء بن حارثة الخزاعي، أبو الفضل البغدادي، كذا ساق اسمه من ترجم له، أما أبو حاتم الرازي فقال: يحيى بن عبد الله بن غيلان.\nانظر: طبقات ابن سعد (٧/ ٣٤١)، الجرح والتعديل لابن أبي حاتم (٩/ ١٦٥)، الثقات لابن حبان (٩/ ٢٦١)، تهذيب الكمال للمزي (٣١/ ٤٩١).\n(^٣) استطير: أي طارت به الجن، واغتيل: أي قُتِل سرا، والغِيلة: بكسر الغين هي القتل في خفية. شرح مسلم للنووي (٤/ ١٧٠).\n(^٤) في (ط): \"فقال\".\n(^٥) هكذا جاء في المخطوط \"لم يُذكَر اسم الله عليه\"، وجاء في الروايات الأخرى \"كلُّ عظم ذُكِرَ اسمُ الله عليه\".\n(^٦) أخرجه أبو داود الطيالسي في مسنده (ص: ٣٧) عن وهيب بن خالد ويزيد بن زريع كلاهما، عن داود بن أبي هند به.\nوأخرجه البزار في مسنده (٥/ ٣٥) من طريق يزيد بن زريعٍ عن داود بن أبي هند أيضًا.\nقال الترمذي بعد أن أخرج الحديث -وسبق تخريج الحديث قريبًا منه-: \"وقد روى =\n⦗٣٨٠⦘ = هذا الحديث إسماعيل بن إبراهيم -أي: ابن علية- وغيره عن داود بن أبي هند، عن الشعبي، عن علقمة، عن عبد الله أنه كان مع النبي ﷺ ليلة الجن … الحديث بطوله، فقال الشعبي: إن النبي ﷺ قال: \"لا تستنجوا بالروث ولا بالعظام فإنه زاد إخوانكم من الجن\"، وكأن رواية إسماعيل أصحُّ من رواية حفص بن غياث\". اهـ كلام الترمذي.\nأي أن رواية من روى الحديث ففصل فيه بين أول الحديث فجعله متصلًا إلى النبي ﷺ، وبين آخر الحديث من قوله: \"لا تستنجوا بالروث ولا بالعظام … \" إلى آخر الحديث فجعله مرسلًا عن الشعبي عن النبي ﷺ أصح من رواية حفص بن غياث الذي جعله كلَّه متصلًا إلى النبي ﷺ فلم يفصل فيه بين المتصل والمرسل.\nوقد أشار المصنِّف إلى شيءٍ من هذا بإيراده قول داود عقب الحديث (٦٥٣)، وذكرتُ هناك روايات مسلم التي وضَّح فيها أن بعض الحديث هو عن الشعبي عن النبي ﷺ مرسلًا.\nوأشار المصنِّف في هذا الحديث أيضًا إلى إرسال الشعبي للجزء الأخير من الحديث.\nوقال الدارقطني -وكلامه أوضح بيانًا-: \"يرويه داود بن أبي هند عن الشعبي عن علقمة عن عبد الله، رواه عنه جماعة من الكوفيين والبصريين، فأما البصريون فجعلوا قوله: \"وسألوه الزاد إلى آخر الحديث من قول الشعبي مرسلًا، وأما يحيى بن أبي زائدة وغيره من الكوفيين فأدرجوه في حديث ابن مسعود عن النبي ﷺ، والصحيح قول من فصله؛ فإنه من كلام الشعبي مرسلًا\".\nعقَّب النووي موضِّحًا كلام الدارقطني: \"معنى قوله أنه من كلام الشعبي أنه ليس مرويًّا عن ابن مسعود بهذا الحديث، وإلا فالشعبي لا يقول هذا الكلام إلا بتوقيف عن النبي ﷺ والله أعلم\".\nانظر: العلل للدارقطني (٥/ ١٣١)، شرح صحيح مسلم للنووي (٤/ ١٨٧٠).","vol":"2","page":378},{"text":"٦٥٦ - حدثنا إسحاق بن إبراهيمَ الصَّنعاني (^١)، حدثنا عبد الرزاق، أخبرنا ابن جُريج (^٢)، أخبرني أبو الزبير (^٣) أَنَّهُ سمع جَابِرَ بن عبد الله يقول: قال النبي ﷺ: \"إذا اسْتَجْمَرَ أحدكُم فليوتر\" (^٤).\n_________\n(^١) هو الدَّبَري، راوية عبد الرزاق، والحديث لم أجده في مصنَّف عبد الرزاق.\n(^٢) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٣) محمد بن مسلم بن تدرس المكي.\n(^٤) أخرجه مسلم في كتاب الطهارة -باب الإيتار في الاستنثار والاستجمار (١/ ٢١٣ ح ٢٤) عن إسحاق بن راهويه ومحمد بن رافع كلاهما عن عبد الرزاق عن ابن جريج به.\nوأخرجه الإمام أحمد في المسند (٣/ ٢٩٤) عن عبد الرزاق عن ابن جريجٍ به.","vol":"2","page":381},{"text":"<span data-type='title' id=toc-156>بَابُ ذكرِ (^١) بَيَانِ حَظْرِ إِمْساك البَائِلِ ذكرَهُ بِيَمِيْنِهِ أوْ لَمْسِهُ في الخلاءِ بِيَمِيْنِهِ، [والاستنجاء به، والتنفُّس في إنائه، وبيان الاستنجاء بالماء، والدليل في هذا الباب -والذي قبله- على الاستنجاء بالحجارة، والاستنجاء بالماء إذا ظهر البول على الحَشفَةِ، والغَائطُ على المَسْرَبَة]</span> (^٢)\n_________\n(^١) قوله: \"باب ذكر\" ليس في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك)، والمَسْرَبَة -بفتح الراء- مجرى الغائط ومخرجه.\nانظر: المصباح المنير للفيومي (ص: ٢٧٢).","vol":"2","page":382},{"text":"٦٥٧ - حَدثنا عمار بن رجاء، حدثنا يزيدُ بن هارون، أخبرنا هشامٌ الدَّسْتَوَائيُّ، عن يحيى بن أبي كثير (^١)، عن عبد الله بن أبي قتادةَ (^٢)، عن أبي قتادةَ قال: قال رسول الله ﷺ: \"إذا شَرِبَ أَحدُكم فلا يَتَنَفّس في الإناء، وإذا أتى الخلاءَ فلا يَمَسَّ (^٣) ذكَرَهُ بيمينِهِ، ولا يَتَمَسَّحْ بيمينِهِ\" (^٤).\n_________\n(^١) الطائيّ مولاهم اليمامي، أبو نصر، مدلسٌ.\nقال الحافظ ابن حجر: \"صرَّح ابن خزيمة في روايته بسماع يحيى له من عبد الله بن أبي قتادة، وصرَّح ابن المنذر في الأوسط بالتحديث في جميع الإسناد، أورده من طريق بشر بن بكر عن الأوزاعي فحصل الأمن من محذور التدليس\". الفتح (١/ ٣٠٦).\n(^٢) الأنصاري السَّلَمي المدني.\n(^٣) في (ط) و(ك): \"فلا يمسح\".\n(^٤) أخرجه البخاري في صحيحه -كتاب الوضوء -باب النهي عن الاستنجاء باليمين (الفتح ١/ ٣٠٤ ح ١٥٣) عن معاذ بن فضالة عن هشام الدستوائي عن يحيى بن أبي كثير به. =\n⦗٣٨٣⦘ = وأخرجه مسلم في كتاب الطهارة -باب الاستطابة (١/ ٢٢٥ ح ٦٤) من طريق وكيع عن هشام الدستوائي عن يحيى بن أبي كثير به.\nوأخرجه الدارمي في سننه -كتاب الطهارة -باب النهي عن الاستنجاء باليمين (١/ ١٨١ ح ٦٧٣) عن أبي نعيم ووهب بن جرير ويزيد بن هارون كلهم عن هشام الدستوائي عن يحيى بن أبي كثير به.\nفائدة الاستخراج:\nلم يذكر مسلم في روايته: الشرب في الإناء والتنفُّس فيه.","vol":"2","page":382},{"text":"٦٥٨ - حَدثنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا هشام بنحوه.\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، ولم أجد الحديث في مسنده، إذ ليس في المطبوع شيءٌ من مسند أبي قتادة ﵁، وسبق تخريجه من طرقٍ عن هشام الدستوائي في الحديث الماضي.","vol":"2","page":383},{"text":"٦٥٩ - حدثنا أحمدُ بن محمد بن عُثمانَ الثَّقَفِيُّ (^١)، حدثنا الوليدُ بن مُسلمٍ (^٢)، حدثنا أبو عَمرو (^٣) عَن يحيىَ [بن أبي كثير] (^٤)،\n⦗٣٨٤⦘ عَنْ عبد الله بن أبي قَتَادَةَ، عَنْ أَبِيهِ قال: قال النبيُّ ﷺ: \"إذا أَتَى أَحَدُكم الخلاءَ فلا يُمْسِكَنَّ ذكَرَهُ بيمينه، وإذا أتى الخلاءَ فلا يستنجي (^٥) بيمينهِ، وإذا شرِبَ فلا يَتَنَفَّسْ في الإِنَاءِ\" (^٦).\n_________\n(^١) أبو عمرو الدمشقي، توفي سنة (٢٦١ هـ).\nقال عنه ابن أبي حاتم: \"كتبنا عنه، وهو صدوقٌ لا بأس به\"، وقال الذهبي: \"كان صدوقًا\". انظر: الجرح والتعديل لابن أبي حاتم (٧٢)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ /ص: ٥٣)، تهذيب تاريخ دمشق لابن بدران (٦٧).\n(^٢) القرشي، أبو العباس الدمشقي، ثقة يدلس تدليس التسوية، وخاصة عن الأوزاعي، وقد تابعه ثقتان كما سيأتي في التخريج.\n(^٣) عبد الرحمن بن عمرو بن أبي عمرو الأوزاعي.\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) كذا في جميع النسخ، والجادة \"فلا يستنج\"، وما هنا لعله جاء على النفي بمعنى النهي.\n(^٦) أخرجه البخاري في صحيحه -كتاب الوضوء -باب لا يمسك ذكره بيمينه إذا بال (الفتح ١/ ٣٠٦ ح ١٥٤) عن محمد بن يوسف.\nوأخرجه ابن ماجه في السنن -كتاب الطهارة -باب كراهة مس الذكر باليمين والاستنجاء باليمين (١/ ١١٣ ح ٣١٠) عن هشام بن عمار عن عبد الحميد بن أبي العشرين، وعن دحيم عبد الرحمن بن إبراهيم الدمشقي عن الوليد بن مسلم حدثنا الأوزاعي، كلاهما عن يحيى بن أبي كثير به. وأخرجه الإمام أحمد في المسند (٥/ ٣٠٠)، والدارمي في السنن -كتاب الأشربة -باب من شرب بنفس واحد (١٦١ ح ٢١٢٢) عن أبي المغيرة عبد القدوس بن الحجاج الخولاني كلاهما عن الأوزاعي عن يحيى بن أبي كثيرٍ به.","vol":"2","page":383},{"text":"٦٦٠ - حَدَّثَنا عُمر بن شَبَّة (^١)، حدثنا عبد الوهاب الثَّقَفِي (^٢)، عن\n⦗٣٨٥⦘ أيوبَ (^٣)، عن يحيى بإسنادِهِ مثلَه (^٤).\n_________\n(^١) ابن عَبيدة بن زيد النُّمَيري، أبو زيد البصري، صاحب \"تاريخ المدينة\".\n(^٢) عبد الوهاب بن عبد المجيد بن الصَّلت الثقفي، أبو محمد الكوفي، توفي سنة (١٩٤ هـ).\nثقة، أخرج له الأئمة الستة وغيرهم، تغيَّر في آخر عمره، قال ابن سعد: \"ثقة، فيه ضعف\"، عقَّب الحافظ ابن حجر: \"عنى بذلك ما نقم عليه من الاختلاط\". وذكره في الضعفاء العقيلي لذلك. وعلَّق الذهبي قائلًا: \"لكنه ما ضرَّ تغيُّرُه حديثَه؛ فإنه ما حدَّث بحديثٍ في زمن التغيُّر\" ونقل العقيلي عن أبي داود: \"تغيَّر جرير بن حازم وعبد الوهاب الثقفي فحُجِب الناس عنهم\". =\n⦗٣٨٥⦘ = قال السخاوي: \"ويخدش فيه قول الفلاس أنه اختلط حتى كان لا يعقل، وسمعته يقول وهو مختلطٌ: حدثنا محمد بن عبد الرحمن بن ثوبان باختلاطٍ شديد\"، ثم قال: \"ولعل هذا كان قبل حجبه\". وقال الذهبي أيضًا معلِّقًا على أحاديث أوردها العقيلي تفرَّد بها الثقفي: \"الثقفي لا ينكر له إذا تفرَّد بحديث، بل وبعشرة\".\nوحديثه هذا في صحيح مسلم فيحمل على أنه مما رواه قبل الاختلاط، والله أعلم.\nانظر: الضعفاء للعقيلي (٣/ ٧٥)، الميزان للذهبي (٦٨٠)، هدي الساري لابن حجر (ص: ٤٤٤)، فتح المغيث للسخاوي (٤/ ٣٨١)، الكواكب النيرات (ص: ٣١٤).\n(^٣) ابن أبي تميمة كيسان السَّختياني.\n(^٤) أخرجه مسلم في كتاب الطهارة -باب النهي عن الاستنجاء باليمين (١/ ٢٢٥ ح ٦٥) عن ابن أبي عمر العدني.\nوأخرجه الإمام أحمد في المسند (٥/ ٢٩٥) كلاهما عن عبد الوهاب الثقفي عن أيوب به.\nفائدة الاستخراج:\nبيَّن المصنِّف عبد الوهاب الثقفي، وجاء عند مسلم بنسبته فقط.","vol":"2","page":384},{"text":"٦٦١ - حَدثَنا السُّلَمي، حدثنا عبد الرزاق (^١)، عن مَعْمَرٍ، عن يحيى بإسنادِهِ بمثلِ حديثِ الأوزاعيِّ: أنَّ النبيَّ ﷺ نَهَى أن يُتَنَفَّسَ في الإناءِ، وَأَنْ يَمسُّ ذكَرَهُ بيمينه، وَأن يَسْتَطِيْبَ بيمينه (^٢).\n⦗٣٨٦⦘ هذا حديثُ عبد الوهاب.\n_________\n(^١) هو في مصنَّف عبد الرزاق (١٠/ ٤٢٦) مختصرًا بذكر النهي عن التنفس في الإناء فقط.\n(^٢) لم أجد من أخرجه من طريق معمر، عن يحيى بن أبي كثير، غير عبد الرزاق.","vol":"2","page":385},{"text":"٦٦٢ - حدثنا جَعفر بن الهُذَيل (^١)، حدثنا أبو نُعَيمٍ (^٢)، حدثنا\nسفيانُ (^٣)، عن مَعْمَرٍ، عن يحيى، بإسنادِهِ: \"إذا جاءَ أحدكم الغائطَ فلا يَمَسَّ ذكرَهُ بيمينِهِ\" (^٤).\n_________\n(^١) جعفر بن محمد بن الهُذيل الكوفي، أبو عبد الله القنَّاد.\n(^٢) الفضل بن دُكين الملائي التميمي مولاهم الكوفي.\n(^٣) يحتمل أن يكون الثوري أو ابن عيينة، فالفضل بن دُكين يروى عنهما، ويظهر أنه: الثوري؛ فقد قال الذهبي: \"متى رأيت القديم قد روى، فقال: حدثنا سفيان، وأبهم فهو الثوري، وهم: كوكيع، وابن مهدي، والفريابي، وأبي نعيم، فإن روى واحدٌ منهم عن ابن عُيينة بيَّنه\".\nوقد روى الحديث ابن عيينة أيضًا، رواه ابن أبي عمر العدني عنه كما سيأتي في التخريج.\nانظر: سير أعلام النبلاء للذهبي (٧/ ٤٦٦).\n(^٤) أخرجه الترمذي في سننه -كتاب الطهارة -باب ما جاء في كراهة الاستنجاء باليمين (١/ ٢٣ ح ١٥) عن ابن أبي عمر العدني عن ابن عيينة عن معمرٍ به.","vol":"2","page":386},{"text":"٦٦٣ - حَدثَنا الصاغاني، أخبرنا أبو زيدٍ الهرَوِيُّ (^١)، ح\nوحدثَنا الدقيقي (^٢)، حدثنا هارون (^٣) قالا: حدثنا علي بن المبارك (^٤)،\n⦗٣٨٧⦘ عن يحيى بمثله: \"فلا يُمْسِكن ذكَرَهُ بيمينِهِ\" (^٥).\n_________\n(^١) سعيد بن الربيع الحَرَشي العامري البصري.\n(^٢) محمد بن عبد الملك الواسطي.\n(^٣) ابن إسماعيل الخزَّاز، أبو الحسن البصري.\n(^٤) الهنائي البصري.\n(^٥) لم أجد من أخرجه من طريق علي بن المبارك عن يحيى بن أبي كثير، وقد مضى تخريجه من طريق هشام الدستوائي، والأوزاعي، وأيوب، ومعمر، وله طرق أخرى عن يحيى: فقد أخرجه البخاري في صحيحه -كتاب الأشربة -باب النهي عن التنفس في الإناء (الفتح ١٠/ ٩٥ ح ٥٦٣٠) من طريق شيبان النحوي.\nوأخرجه مسلم في كتاب الطهارة -باب النهي عن الاستنجاء باليمين (١/ ٢٢٥ ح ٦٣) من طريق همام بن يحيى العَوذي.\nوأخرجه أبو داود في سننه -كتاب الطهارة -باب كراهية مس الذكر باليمين في الاستبراء (١/ ٨ ح ٣١) من طريق أبان بن يزيد.\nوأخرجه النسائي في سننه -كتاب الطهارة -باب النهي عن مس الذكر باليمين عند الحاجة (١/ ٢٥) من طريق أبي إسماعيل القناد إبراهيم بن عبد الملك، كلهم عن يحيى بن أبي كثير به.","vol":"2","page":386},{"text":"٦٦٤ - حدثنا أبو علي الزَعْفَرَاني، حدثنا يزيد بن هارون، حدثنا شعبةُ، عن عطاء بن أبي مَيْمُونَةَ، عن أنس بن مالك قال (^١): كان النبيُّ ﷺ إذا خَرَجَ إلى الغائطِ أَتَيْتُهُ أنا وغُلامٌ بإدَاوَةٍ وَعَنَزَة فاسْتَنْجَى (^٢).\nكذا رواه (^٣) غندر، والنَّضْرُ، وشَاذَانُ (^٤).\n_________\n(^١) كلمة \"قال\" ليست في (ط) و(ك).\n(^٢) سبق هذا الحديث بهذا الإسناد -والتعليق عليه كذلك- برقم (٥٦٤).\n(^٣) في (ط) و(ك): \"رواه كذا\".\n(^٤) سبق تخريج رواية غندر، وشاذان في ح (٥٦٤)، وأما رواية النضر فقد أخرجها النسائي في سننه -كتاب الطهارة- باب الاستنجاء بالماء (١/ ٤٢) عن إسحاق بن إبراهيم =\n⦗٣٨٨⦘ = عن النضر -وهو ابن شُميل المازني- عن شعبة به.","vol":"2","page":387},{"text":"٦٦٥ - حَدثَنا يونس بن حَبيب، حدثنا أبو داود (^١)، حدثنا شعبَةُ بمثله: تَبِعْتُهُ أنا وغُلامٌ مِنَّا بإدَاوَةٍ من ماءٍ يَسْتَنْجِي مِنْهَا (^٢).\n_________\n(^١) الطيالسي، والحديث في مسنده (ص: ٢٨٤).\n(^٢) مضى تخريجه من طريق شعبة في الحديث الذي قبله.","vol":"2","page":388},{"text":"٦٦٦ - حَدَّثَني عبد الله بن أحمدَ بن حنبل، حدثني أبي، حدثني إسماعيل بن إبراهيم، حدثني رَوحُ بن القاسم، حَدثني عطاء بن أبي ميمونةَ، عن أنس بن مالك قال: كَانَ رسولُ الله ﷺ إذا تَبَرَّزَ لِحَاجَتِهِ أَتَيْتُهُ بماءٍ فَيَغتَسِلُ بِهِ (^١).\n_________\n(^١) سبق هذا الحديث -والتعليق عليه- برقم (٥٦٦).","vol":"2","page":388},{"text":"<span data-type='title' id=toc-157>بَابُ (^١) الترغيْبِ في التيَمُّنِ في الطَّهورِ وَالترجُّلِ وَالانْتِعَالِ والدَّلِيْلِ في الابْتدِاءِ بِغَسْلِ كف الأَيْمَنِ وَبِالمِنخرِ (^٢) الأَيْمَنِ في الاسْتِنشاقِ واليدِ اليُمنَى والرِّجْلِ اليُمْنَى وَمَا يَلِيها مِن اليُسْرَى</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).\n(^٢) في (م): \"المنخر\" بدون حرف الجر.","vol":"2","page":389},{"text":"٦٦٧ - حدثنا إبراهيم بن مرزوق (^١)، حدثنا بِشرُ بن عمر (^٢)، ح\nوَحَدثنا أبو أُمَيَّةَ، أخبرنا عفان (^٣) قالا: أخبرنا شعبَةُ، عن أشعثَ بن أبي الشَّعْثَاء (^٤) قال: سمعتُ أبي يُحَدِّث عن مسروقٍ (^٥)، عن عائشةَ قالت: كانَ النَّبيُّ ﷺ يُحب التَّيَمُّنَ في شأنه كله: في طَهُورِهِ، وتَرَجُّلِهِ، وَتَنَعُّلِهِ.\nقال: ثم سألتُهُ بالكوفةِ بعدُ فقال: التَّيَمُّنَ ما استطاعَ (^٦).\n_________\n(^١) ابن دينار الأموي، أبو إسحاق البصري.\n(^٢) ابن الحكم الزهراني، أبو محمد البصري.\n(^٣) ابن مسلم بن عبد الله الصفَّار الباهلي البصري.\n(^٤) واسم أبي الشعثاء: سُليم بن الأسود بن حنظلة المحاربي الكوفي.\n(^٥) ابن الأجدع بن مالك الهَمْدَاني الكوفي.\n(^٦) أخرجه البخاري في مواضع من صحيحه منها في -كتاب الوضوء -باب التيمُّن في الوضوء والغُسل (الفتح ١/ ٣٢٤ ح ١٦٨) عن حفص بن عمر. وفي كتاب الصلاة -باب التيمُّن في دخول المسجد وغيره (الفتح ١/ ٦٢٣ ح ٤٢٦) عن سليمان بن حرب. وفي كتاب الأطعمة -باب التيمُّن في الأكل وغيره (الفتح ٩/ ٤٣٦ ح ٥٣٨٠) عن عبدان عن عبد الله بن المبارك. =\n⦗٣٩٠⦘ = وأخرجه مسلم في كتاب الطهارة -باب التيمن في الطهور وغيره (١/ ٢٢٦ ح ٦٧) عن عبيد الله بن معاذ العنبري عن أبيه.\nفائدة الاستخراج:\nبيَّن المصنِّف: أشعث بن أبي الشعثاء، وورد عند مسلم مهملًا.","vol":"2","page":389},{"text":"٦٦٨ - حَدثنا يونس بن حَبيب، حدثنا أبو داودَ (^١)، حدثنا شعبَةُ بإسنادِهِ قال: كانَ النبيُّ ﷺ يُحب التَّيَمُّنَ ما استطاعَ.\nوقال مرةً: في شأنهِ كلِّهِ: في طهوره (^٢) إذا تَوضَّأَ، وَفي انْتِعَالِهِ إذا انْتَعَلَ، وفي تَرَجُّلِهِ إِذا تَرَجَّلَ (^٣).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٠٠).\n(^٢) في (ط) و(ك): \"طهوره\" بدون حرف الجر.\n(^٣) سبق تخريجه من طرقٍ عن شعبة في الحديث الماضي، ولمسلم ﵀ طريقٌ آخر فقد أخرجه في كتاب الطهارة -باب التيمن في الطهور وغيره (١/ ٢٢٦ ح ٦٦) عن يحيى بن يحيى عن أبي الأحوص سلام بن سليم عن الأشعث بن أبي الشعثاء به.\nبهامش (ك) التعليق التالي: \"آخر الجزء الثالث من أصل السمعاني\".","vol":"2","page":390},{"text":"<span data-type='title' id=toc-158>بَابُ (^١) الترغِيبِ في الوُضوءِ وَثَوَابِ إِسبَاغِهِ، وَثَوَاب مَنْ يَقُولُ بَعْدَ فَرَاغِهِ مِنْ وضوئِهِ: أشهدُ أنْ لا إِلَهَ إِلَّا الله وَأنَ مُحمَّدًا عبدهُ ورَسُولُهُ، وَبَيَانِ ثَوَابِهِ لِمَنْ توَضأ كمَا أمَرهُ الله </span>(^٢)\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).\n(^٢) قوله: \"لمن توضَّأ كما أمره الله\" ليس في (ط) و(ك)، وعلى هامش (ط) تعليق قدر خمس كلمات لم أتمكن من قراءته.","vol":"2","page":391},{"text":"٦٦٩ - حَدثنا محمد بن عَلي بن أخت غَزَالٍ، حدثنا عَفانُ، حدثنا أَبَانُ، ح\nوَحَدثنا الصغانيُّ، حدثنا مسلم بن إبراهيم، حدثنا أبان، حدثنا يحيى بن أبي كَثيرٍ، عن زيدٍ، عَن أبي سلَّام، عن أبي مالكٍ الأَشْعَري أنَّ رسولَ الله ﷺ قال: \"الطَّهُورُ شطْرُ الإيمانِ، وَالحمدُ لله يَمْلأُ (^١) الميزانَ، وسبحانَ الله، وَالحمدُ لله يَمْلآنِ (^٢) ما بينَ السماءِ والأرضِ، وَالصَّلاةُ نورٌ، والصَّومُ بُرهَانٌ، وَالصَّبرُ ضِياءٌ، والقُرآنُ حُجَّةٌ لك أو عليك، كلُّ النَّاسِ يَغْدُو بائعٌ نفسَهُ فَمُوبقُهَا أو مُعْتِقُها\" (^٣).\n_________\n(^١) في (ط) و(ك): \"تملأ\".\n(^٢) في (ك): \"تملآن\".\n(^٣) سبق هذا الحديث عند المصنِّف في كتاب الإيمان بإسناده وطرفٍ من متنه برقم (٣٨)، وهو من الأحاديث التي انتقدها الدارقطني وغيره على مسلم، فينظر التعليق عليه هناك.","vol":"2","page":391},{"text":"٦٧٠ - حدثنا [محمد بن إسحاق] (^١) الصغانيُّ، ويَزيدُ بن عبد الصمد (^٢) قالا: حدثنا هشام بن عمار، حدثنا محمد بن شُعَيبٍ، أخبرني معاويةُ بن سلَّام، عن أخيهِ زيدِ بن سلَّامٍ أنَّه أخبره عن أبي سَلَّام الحبشي، عن عبد الرحمن بن غَنْمٍ أن أبا مَالكٍ الأَشْعَري حدَّثه عن رسول الله ﷺ قال: \"إِسْبَاغُ الوُضُوءِ شَطْرُ الإِيْمَانِ وَالحمدُ لله يَملأُ (^٣) الميزانَ، والتَّسْبِيحُ وَالتَّكْبِيرُ يَمْلآنِ السماواتِ والأرضَ، والصلاةُ نُورٌ، والصَّومُ برهانٌ، والصَّبرُ ضِيَاءٌ، والقُرْآنُ شِفَاءٌ، حُجَّةٌ لك أو (^٤) عليك، كُلُّ إِنْسَانِ بائعٌ نَفْسَهُ فَمُعْتِقُها أو مُوْبقُها\" (^٥).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) هو: يزيد بن محمد بن عبد الصمد الدمشقي، أبو القاسم القرشي.\n(^٣) في (ط) و(ك): \"تملأ\".\n(^٤) وقع في (م) \"و\" بدل \"أو\" وهو خطأ.\n(^٥) سبق هذا الحديث بإسناده وطرفٍ من متنه برقم (٣٩)، فانظر التعليق عليه هناك.\nفائدة الاستخراج:\nأخرج مسلم الحديث من وجهٍ أعلَّه بعض النقاد، وأخرجه المصنِّف من وجهٍ سالم من التعليل.","vol":"2","page":392},{"text":"٦٧١ - حدثنا يزيد بن سنان (^١)، والصغاني، ويعقوبُ بن سفيان (^٢)، ومحمد بن حَيُّويَه (^٣)، قالوا:\n⦗٣٩٣⦘ حدثنا ابن أبي مريم (^٤)، أخبرنا أبو غسان (^٥)، حدثنا زيد بن أسلم (^٦)، عن حمرَانَ (^٧) مولى عثمان قال: أَتَيتُ عثمانَ ﵁ (^٨) بوَضوء وهو على المَقَاعِدِ (^٩) فَتَوضَّأَ، فقال: إنَّ نَاسًا (^١٠) يَتَحَدَّثُون عن رسولِ الله ﷺ أحاديثَ لا أدري ما هي، إلَّا أَنِّي أشهَدُ لَسَمِعْتُ رسولَ الله ﷺ وَهو يَقُولُ: \"مَن تَوَضَّأَ مِثلَ وُضُوئي هذا غُفِرَ له ما تَقَدَّمَ مِن ذَنْبِهِ، وكانت صَلاتُهُ وَمَشْيُهُ إلى المسجدِ نَافِلَةً له (^١١) \" (^١٢).\n⦗٣٩٤⦘ زاد يعقوبُ، والصغاني: قال حمرانُ: رأيت عثمانَ بن عَفَّانٍ ﵁ (^١٣) غَسَلَ وجهَهُ ثَلاثًا، ويَدَيهِ ثَلاثًا، وَمَسَحَ بِرَأْسِهِ وَأُذُنِهِ، وَغَسَلَ رِجْلَيهِ ثَلاثًا ثَلاثًا.\n_________\n(^١) القرشيّ الأموي، أبو خالد القزاز.\n(^٢) الفسوي، أبو يوسف الفارسي، صاحب المعرفة والتاريخ.\n(^٣) محمد بن يحيى به. موسى الإسفراييني.\n(^٤) سعيد بن الحكم بن محمد بن أبي مريم الجمحي مولاهم المصري.\n(^٥) محمد بن مُطَرِّف بن داود بن مُطَرِّف الليثي المدني.\n(^٦) القرشي العدوي، مولى عمر بن الخطاب، أبو أسامة المدني الفقيه.\n(^٧) ابن أبان النَّمَري المدني، مولى عثمان بن عفان ﵁.\n(^٨) عبارة الترضي ليست في (ط) و(ك).\n(^٩) اختلفوا في تحديدها وحقيقتها، فقيل: هي دكاكين عند دار عثمان، وقيل: موضعٌ عند باب الأقبر بالمسجد النبوي اتخذه للقعود فيه لقضاء حوائج الناس، وقيل غير ذلك.\nانظر: معجم البلدان لياقوت (٥/ ١٩١)، شرح مسلم للنووي (٣/ ١١٤)، المعالم الأثيرة لمحمد شُرَّاب (ص: ٢٧٧).\n(^١٠) في (ط) و(ك): \"أُناسًا\".\n(^١١) لم يرد في (ط) و(ك) الجار والمجرور \"له\".\n(^١٢) أخرجه مسلم في كتاب الطهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٧ ح ٨) عن قتيبة بن سعيد وأحمد بن عبدة الضبِّي كلاهما عن عبد العزيز الدَّرَاوردي عن زيد بن أسلم به.\nفائدة الاستخراج:\n١ - أخرجه مسلم من طريق الدراوردي عن زيد بن أسلم، والدراوردي متكلَّمٌ فيه كما =\n⦗٣٩٤⦘ = سبق في ح (٢٨)، وأخرجه المصنِّف من طريق أبي غسان وهو أوثق من الدراوردي.\n٢ - زيادة الألفاظ الّتي فيها بيان كيفية وضوء عثمان في آخر الحديث ليست في رواية مسلم.\n(^١٣) عبارة الترضي ليست في (ط) و(ك).","vol":"2","page":392},{"text":"٦٧٢ - حَدثنا محمّد بن عبد الله بن عبد الحكم (^١)، أخبرني أبي (^٢)، وشعيبُ بن اللَّيث، عن الليثِ بن سَعد (^٣)، عن خالد بن يزيدَ (^٤)، ح\nوَحَدثنا صالح بن عبد الرّحمن بن عَمرو بن الحارث (^٥)، حدّثنا حَجَّاجُ بن إبراهيم (^٦)، حدّثنا ابن وَهب (^٧)، عن عمرو بن الحارث (^٨)، كلاهما عن سعيد بن أبي هلال (^٩)، عن نُعيم بن عبد الله\n⦗٣٩٥⦘ المُجْمِر (^١٠)، أنه رَأى أبا هُرَيرةَ يَتَوَضَّأُ، ثمّ قالَ: سَمِعتُ رسول الله ﷺ يقول: \"إِنَّ أُمَّتي يأتونَ يومَ القيامة غُرٌّ مُحَجَّلُونَ (^١١) مِن أَثَرِ الوُضوءِ، فَمَنْ اسْتَطَاعَ منكم أن يُطِيْلَ غرَّتَهُ فَليفعَل\" (^١٢).\n⦗٣٩٦⦘ هذا لُفظُ عَمروٍ، وحديث اللَّيث بن سعد [بمعناه] (^١٣).\n_________\n(^١) ابن أعين المصري، أبو عبد الله الفقيه.\n(^٢) كلمة \"أبي\" سقطت من (م).\n(^٣) لم يذكر اسم أبيه \"ابن سعد\" في (ط) و(ك)، ووقع في (م) خطأ: \"اللَّيث بن سعيد\".\n(^٤) الجمحي مولاهم، أبو عبد الرحيم المصري.\n(^٥) أبو الفضل المصري.\n(^٦) الأزرق، أبو إبراهيم أو أبو محمّد البغدادي، نزيل طرسوس ومصر.\n(^٧) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٨) في الأصل: \"عن عمرو بن الحارث\" وفوق كلمة \"عمرو\" كُتِبَ: \"يعني\"، وهو: ابن يعقوب بن عبد الله الأنصاري، أبو أمية الأنصاري.\n(^٩) الليثي مولاهم، أبو العلاء المصري.\n(^١٠) أبو عبد الله المدني، مولى آل عمر بن الخطّاب، والمُجْمِر: بضم الميم، وسكون الجيم، كسر الميم الأخرى، وفي آخرها راء، قاله السمعاني، وحكى النووي ﵀ وجهًا آخر في ضبطه فقال: \"ويقال: بفتح الجيم، وتشديد الميم الثّانية المكسورة\".\nقال ابن حبّان: \"قيل: اسم أبيه محمّد، وإنّما قيل: المُجْمِر لأنه أباه كان يأخذ المجمر قدَّام عمر بن الخطّاب ﵁ إذا خرج إلى الصّلاة في شهر رمضان\".\nوقال النووي، والمزي: \"سمي المُجْمِر لأنه كان يُجْمِر مسجد رسول الله ﷺ\".\nالثقات لابن حبّان (٥/ ٤٧٧)، الأنساب للسمعاني (١١/ ١٤٤)، شرح النووي (٣/ ١٣٤)، تهذيب الكمال للمزي (٢٩/ ٤٨٧).\n(^١١) كذا في الأصل و(م)، وفي (ط) و(ك): \"غرًّا محجَّلين\" وهي الجادة، وما أُثبتُّ يخرَّج على أنه خبرٌ لمبتدإٍ محذوفٍ تقديره: وهم غرٌّ محجَّلون، والجملة في محل نصب حال.\n(^١٢) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب فضل الوضوء، والغر المحجَّلون من آثار الوضوء (الفتح ١/ ٢٨٣ ح ١٣٦) عن يحيى بن بكير عن اللَّيث عن خالد بن يزيد عن سعيد بن أبي هلال به.\nوأخرجه مسلم في كتاب الطّهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٦ ح ٣٥) عن هارون بن سعيد الأيلي عن عبد الله بن وهب عن عمرو بن الحارث عن سعيد بن أبي هلال به.\nوأخرجه مسلم في الموضع السابق - ح (٣٤) من طريق عمارة بن غزية عن نعيم بن عبد الله المجمر عن أبي هريرة به. =\n⦗٣٩٦⦘ = فائدة الاستخراج:\nذكر المصنِّف نسبة نعيم: المجمر، ولم ترد نسبته في مسلم في هذه الطريق.\n(^١٣) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":394},{"text":"٦٧٣ - حَدثنا العباس (^١) بن محمّد، حدّثنا زيد بن الحُبَاب (^٢)، حدثني معاوية بن صالح (^٣)، حَدثني ربيعة بن يزيدَ\n⦗٣٩٧⦘ الدمشقيُّ (^٤)، عن أبي إدريس الخَوْلاني (^٥)، عن عقبَةَ بن عامر (^٦)، عن عمر بن الخطّاب ﷺ (^٧) قال: قال رسول الله ﷺ: \"مَنْ توضَّأَ فَأَحْسَنَ\n⦗٣٩٨⦘ الوُضُوءَ ثم قال: أشْهَدُ أن لا إلهَ إِلَّا الله وحدَهُ لا شريكَ له، وأنَّ محمدًا عَبدُهُ ورسولُه، فُتِحَتْ له ثمانيةُ أَبْوابِ الجَنَّةِ يَدْخُلُ مِن أَيِّهَا شَاءَ\" (^٨).\n_________\n(^١) في (ط) و(ك): \"عبّاس\" بدون (أل) التعريف، ووقع في (م): \"عبّاس بن محمّد بن زيد بن الحباب\" وهو خطأ.\n(^٢) التميمي، أبو الحسن العُكْلي الكوفي.\n(^٣) ابن حُدَير بن سعيد الحضرمي، أبو عمرو الحِمْصي، قاضي الأندلس، توفي سنة (١٥٨ هـ).\nوثقه الجمهور مثل: عبد الرّحمن بن مهدي، وابن سعد، وابن معين -في رواية، وقال مرّة: صالح-، ووثقه الإمام أحمد، والعجلي، وأبو زرعة الرازي، وقال التّرمذيّ: \"ثقة عند أهل الحديث، ولا نعرف أحدًا تكلَّم فيه غير يحيى بن سعيد القطان\"، وقال ابن خراش: \"صدوق\" ووثقه البزار مرّة، وقال مرّة: \"ليس به بأس\"، ووثقه النسائي، وذكره ابن حبّان، وابن شاهين في الثقات، وقال ابن عدي: \"ما أرى بحديثه بأسًا، وهو عندي صدوق إِلَّا أنه يقع في أحاديثه إفرادات\".\nوكان يحيى بن سعيد القطان لا يرضاه، وعلَّق الذهبي في الميزان قائلًا: \"كان القطان يتعنَّت ولا يرضاه\"، وقال ابن معين -في رواية-: \"ليس برضا\"، وقال أبو حاتم: \"صالح الحديث، حسن الحديث، يكتب حديثه ولا يحتج به\"، وقال أبو إسحاق الفزاري: \"ما كان بأهل لأن يروى عنه\"، وعلَّق الذهبي على كلامه قائلًا: \"أظنه يشير إلى مداخلته للدولة\". =\n⦗٣٩٧⦘ = وذكره العقيلي، وابن الجوزي في الضعفاء، وضعفه الأزدي، وابن حزم.\nووثقه ابن عبد الهادي ودافع عنه -فيما نقله الزيلعي عنه في نصب الراية-، ووثقه الذهبي في السير، والديوان، وقال في الكاشف: \"صدوق، إمام\"، ورمز له في الميزان: \"صح\".\nوقال ابن حجر: \"صدوقٌ له أوهام\".\nويبدو أنَّ أكثر من ضعفه اعتمد فيه على موقف يحيى القطان منه، وسبق قول التّرمذيّ فيه، فهو إن شاء الله حسن الحديث إذا يخالف، وراجع دفاع ابن عبد الهادي عنه في نصب الراية.\nانظر: طبقات ابن سعد (٧/ ٥٢١)، الثقات للعجلي (٢٨٤)، السنن للترمذي (٥/ ٣٢ ح ٢٦٥٣)، الضعفاء للعقيلي (٤/ ١٨٣)، الجرح والتعديل (٨/ ٣٨٢)، الثقات لابن حبّان (٧/ ٤٧٠)، الكامل لابن عدي (٦/ ٢٤٠٠)، الثقات لابن شاهين (ص: ٣٠٣)، المحلى لابن حزم (٥/ ٧٠)، الضعفاء لابن الجوزي (٣/ ١٢٧)، تهذيب الكمال للمزي (٢٨/ ١٨٦)، سير أعلام النُّبَلاء (٧/ ١٥٨)، والكاشف (٢٧٦)، وديوان الضعفاء (ص: ٣٩١)، والميزان للذهبي (٤/ ١٣٥)، نصب الراية للزيلعي (٤٣٩)، تهذيب التهذيب (١٠/ ١٩٠)، والتقريب لابن حجر (٦٧٦٢).\n(^٤) أبو شُعيب الإيادي القصير.\n(^٥) نسبته \"الخولاني\" لم ترد في (م)، وهو: عائذ الله بن عبد الله بن عمرو.\n(^٦) ابن عبس بن عمرو الجهني، صحابي، شهد فتح مصر، وتولَّاها من قبل معاوية ﵄. انظر: طبقات ابن سعد (٤/ ٣٤٣)، الإصابة لابن حجر (٤/ ٥٢٠).\n(^٧) عبارة الترضي ليست في (ط) و(ك).\n(^٨) أخرجه مسلم في كتاب الطّهارة -باب الذكر المستحب عقب الوضوء (١/ ٢١٠ ح ١٧) عن أبي بكر بن أبي شيبة عن زيد بن الحُباب عن معاوية بن صالحٍ عن ربيعة بن يزيد عن أبي إدريس الخولاني، وأبي عثمان كلاهما عن جُبير بن نفير عن عقبة بن عامر به.\nوأخرجه البيهقي في السنن الكبرى (١/ ٧٨) من طريق عبّاس الدوري -شيخ المصنِّف- عن زيد بن الحباب، عن معاوية بن صالح، عن ربيعة بن يزيد الدمشقي، عن أبي عثمان، عن جبير بن نفير، عن عقبة بن عامرٍ به.\nفائدة الاستخراج:\n١ - نسب المصنِّف ربيعة بن يزيد الدمشقي، وهو عند مسلم غير منسوب.\n٢ - ذكر مسلم طرف الحديث وأحال بالباقي على ما قبله، وبيَّن المصنِّف لفظ هذه الرِّواية.","vol":"2","page":396},{"text":"٦٧٤ - حدثَنا أبو بكر الجعفي (^١)، حدّثنا زيد بن الحُبَاب، حدّثنا معاوية بن صالح، عن ربيعة بن يَزيد الدمشقي، عن أبي إدريس الخولاني، ومعاوية (^٢)، عن أبي عثمان (^٣)،\n⦗٣٩٩⦘ عن جُبَير بن نُفَير (^٤)، عن عقبة بن عامر، عن عمر، قال: قال النبي ﷺ: \"مَنْ بَالغَ في الوُضُوءِ فقال: أَشهدُ أن لا إلهَ إِلَّا الله وحدَهُ لا شريك له، وأَشهدُ أن محمدًا عبدُه ورسولُه، فُتِحت له ثمانيةُ أبوابِ الجنةِ يَدخُلُ مِن أَيِّهَا شَاءَ\" (^٥).\n_________\n(^١) محمّد بن عبد الرّحمن بن الحسن بن علي الكوفي.\n(^٢) عليها في الأصل و(ط) ضبة، ومعاوية هو: ابن صالح المتقدم ذكره في الإسناد.\n(^٣) لم يجزم باسمه في تهذيب الكمال ولا في فروعه، وقال ابن حبان: \"أبو عثمان هذا يشبه أن يكون حَرِيز بن عثمان الرحبي\"، وقال ابن منجويه: \"يشبه أن يكون: سعيد بن هانئ الخولاني المصرى\". =\n⦗٣٩٩⦘ = قال الذهبي: \"لا يدرى من هي\". إن كان هو حريز عثمان بن أو سعيد بن هانئ فهما ثقتان، وتردَّد فيه ابن حجر فقال: \"قيل هو: سعيد بن هانئ، وقيل: حَريز بن عثمان، وإلا فمقبول\" وعلى كلٍّ فحديثه عند مسلم في المتابعات، كما قال الذهبي في الميزان.\nانظر: صحيح ابن حبّان (١٩٣)، رجال صحيح مسلم لابن منجويه (٣٩٦)، تهذيب الكمال للمزي (٣٤/ ٧٦)، الميزان للذهبي (١/ ٤٧٥)، (٤/ ٥٥٠)، التقريب (٨٢٤٣).\n(^٤) ابن مالك بن عامر الحضرمي الشامي.\n(^٥) أخرجه مسلم والبيهقي من طريق زيد بن الحباب كما سبق، ووقع في هذا الإسناد معاوية عن أبي عثمان عن جُبير بن نُفير! وسيأتي الكلام عليه في تخريج ح (٦٧٦) إن شاء الله تعالى.","vol":"2","page":398},{"text":"٦٧٥ - حدّثنا بحر بن نصر الخولاني (^١)، حدّثنا ابن وهب (^٢) قال: سمعتُ معاويةَ بن صالح يحدِّثُ عن أبي عثمان، * عن جُبَير بن نُفَير، عن عقبة بن عامر أَنَّه قال: كُنَّا مع رسولِ الله ﷺ خُدُّامَ أنفسِنا * (^٣) نتناوَبُ\n⦗٤٠٠⦘ رِعَايةَ إبلِنا (^٤)، فَرَوَّحْتُهَا بِعَشِيٍّ فأدركتُ رسولَ الله ﷺ يَخْطُبُ النَّاسَ فسمعتُهُ يقول: \"ما منكم أَحَدٌ يَتَوَضّأُ فَيُحْسِنُ الوُضُوءَ ثم يقومُ فَيَركعُ رَكعتين يُقْبِلُ عَليهما بِقَلْبِهِ وبوَجْهِهِ فَقَدْ أَوْجَبَ\"، فَقُلْتُ: بَخٍ بَخٍ، ما أجوَدَ هَذه!\nفَقَال رجلٌ بين يدَي النبيِّ ﷺ: قبلها أجود (^٥). فَنَظَرْتُ إليهِ فإِذا هو عمرُ بن الخطابِ، فَقُلتُ له: ما هي يا أبا حَفْصٍ؟ قال: إنَّه قال آنِفًا قبلَ أن تجيءَ: \"ما منكم من أَحَدٍ يَتَوَضَّأُ فيُحسِنُ الوُضُوءَ ثمّ يقول حينَ يفرغُ مِن وُضُوئِه: أَشهدُ أن لا إلهَ إِلَّا الله وحدَه لا شريك له، وأنَّ محمدًا عبدُه ورسولُه، إِلَّا فُتِحَتْ له أَبوابُ الجنةِ الثَّمانيةُ يدخل مِن أَيِّها شَاءَ\" (^٦).\n⦗٤٠١⦘ قال معاويةُ بن صَالح: وحدثني ربيعة بن يزيدَ، عن أبي إدريس، عن عقبةَ (^٧).\nقال معاوية (^٨): وحَدثني عبد الوهّاب بن بُخْتٍ (^٩)، عن ليث بن أبي سُلَيم (^١٠)،\n⦗٤٠٣⦘ عن عُقْبةَ بن عامر (^١١).\n_________\n(^١) نسبته \"الخولاني\" ليست في (ط) و(ك).\n(^٢) عبد الله بن وهب بن مسلم القرشي المصري.\n(^٣) ما بين النجمين سقط من (م).\n(^٤) قال النووي: \"كانوا يتناوبون رعي إبلهم فيجتمع الجماعة ويضمون إبلهم بعضها إلى بعض فيرعاها كل يومٍ واحد منهم ليكون أرفق بهم، وينصرف الباقون في مصالحهم\".\nانظر: شرح مسلم للنووي (٣/ ١٢٠).\n(^٥) في (ط) و(ك): \"فقال رجلٌ بين يديَّ: الّتي قبلها أجود\".\n(^٦) أخرجه أبو داود في سننه -كتاب الطّهارة -باب ما يقول الرَّجل إذا توضأ (١/ ٤٣ ح ١٦٩) عن أحمد بن سعيد الهَمْدَاني.\nوأخرجه ابن حبّان في صحيحه (١٩٣) من طريق حرملة بن يحيى كلاهما، عن عبد الله بن وهب عن معاوية بن صالح، عن أبي عثمان عن جُبير بن نُفير عن عقبة بن عامرٍ به.\n(^٧) سبق موصولًا برقم (٦٧٣) و(٦٧٤).\n(^٨) في (ط) و(ك): \"قال معاوية هو ابن صالح\".\n(^٩) القرشي الأموي مولاهم المكي.\n(^١٠) ابن زُنَيم القرشي مولاهم الكوفي، توفي سنة (١٣٨ هـ).\nضعفه أكثر الأئمة كابن عيينة، ويحيى القطان، وابن سعد، وابن معين -في غالب الروايات-، وقال الإمام أحمد: \"لا يفرح بحديثه، كان يرفع أشياء لا يرفعها غيره، فلذلك ضعفوه\"، وقال مرّة: \"مضطرب الحديث، ولكن حدَّث عنه النَّاس\"، وضعفه الجوزجاني، وقال أبو زرعة وأبو حاتم الرازيان: \"لا يشتغل به، هو مضطرب الحديث\"، وزاد أبو زرعة: \"لين الحديث لا تقوم به الحجة عند أهل العلم بالحديث\"، وضعفه النسائي، وقال ابن حبّان في \"المجروحين\": \"كان من العباد، ولكن اختلط في آخر عمره حتّى كان لا يدري ما يحدث به، فكان يقلب الأسانيد ويرفع المراسيل، ويأتي عن الثقات بما ليس من أحاديثهم، كلّ ذلك كان منه في اختلاطه\"، وقال أبو أحمد الحكم: \"ليس بالقوي عندهم\"، وضعفه الدارقطني في \"السنن\" مرّة، ومرة قال: \"سيء الحفظ\"، وقال أبو عبد الله الحاكم: \"مجمع على سوء حفظه\".\nوقال عيسى بن يونس: \"قد رأيته وكان قد اختلط، وكان يصعد المنارة ارتفاع النهار فيؤذن\".\nوذكره العقيلي، وابن الجوزي في الضعفاء. =\n⦗٤٠٢⦘ = وقال عثمان بن أبي شيبة: \"ثقة، صدوق، وليس بححة\"، وقال البخاريّ: \"صدوق، ربما يهم في الشيء\"، وذكره العجلي في الثقات وقال: \"جائز الحديث\"، وقال مرّة: \"لا بأس به\"، وذكر ابن عدي جملة من مناكيره ثمّ قال: \"وله أحاديث صالحة غير ما ذكرت، وقد روى عنه شعبة، والثوري وغيرهما من ثقات النَّاس، ومع الضعف الّذي فيه: يكتب حديثه\".\nوقال الدارقطني مرّة: \"صاحب سنة، يخرَّج حديثه\"، وذكره ابن شاهين في \"الثقات\".\nوقال الذهبي في \"الكاشف\": \"فيه ضعفٌ يسير من سوء حفظه\"، وقال في \"الديوان\": \"حسن الحديث، ومن ضعفه فإنّما ضعفه لاختلاطه بأخرة\".\nثمّ نقض حكمه هذا فقال في \"السير\": \"بعض الأئمة يحسِّن لليث، ولا يبلغ حديثه مرتبة الحسن، بل عداده في مرتبة الضعيف المقارب، فيروى في الشواهد والاعتبار، وفي الرغائب والفضائل، أنها في الواجبات فلا\".\nوقال الحافظ ابن حجر: \"صدوق، اختلط جدًّا، ولم يتميَّز حديثه فتُرِك\".\nانظر: الطبقات لابن سعد (٦/ ٣٤٩)، تاريخ الدارمي (ص: ١٥٩)، سؤالات ابن الجنيد (ص ٤٠٣)، العلل رواية عبد الله بن أحمد (٣٧٩)، أحوال الرجال للجوزجاني (ص: ١٤٩)، الثقات للعجلي (٢٣١)، سنن التّرمذيّ (٥/ ١١٣ ح ٢٨٠١)، الضعفاء والمتروكين للنسائي (ص: ٢٠٩)، الضعفاء للعقيلي (٤/ ١٤)، الجرح والتعديل لابن أبي حاتم (٧/ ١٧٧)، المجروحين لابن حبّان (٢٣١)، الكامل لابن عدي (٦/ ٢١٠٥)، سؤالات البرقاني للدارقطني (ص: ٥٨)، السنن للدارقطني (١/ ٦٨، ٣٣١)، الثقات لابن شاهين (ص: ٢٧٥)، الضعفاء لابن الجوزي (٣/ ٢٩)، تهذيب الكمال للمزي (٢٤/ ٢٧٩)، سير أعلام النُّبَلاء (٦/ ١٧٩)، والكاشف (١٥١)، والديوان -للذهبي (ص: ٣٣٣)، تهذيب التهذيب (٨/ ٤٠٥)، والتقريب لابن حجر (٥٦٨٥).\n(^١١) وصله الإمام أحمد في المسند (٤/ ١٤٥ - ١٤٦) عن الحسن بن سوار عن اللَّيث بن سعد، والبيهقي في السنن الكبرى (١/ ٧٨) من طريق عبد الله بن صالح الجهني، كلاهما عن معاوية بن صالح عن عبد الوهّاب بن بُخت عن ليث بن أبي سليم عن عقبة بن عامر به.","vol":"2","page":399},{"text":"٦٧٦ - حدّثنا أبو العباس (^١) عبد الله بن محمّد بن عَمرو بن الجرَّاح الأزدي، حدّثنا أسدُ بن موسى (^٢)، حدّثنا مُعاوية بن صالح، حدّثنا ربيعة بن يزيدَ، عن أبي إدريسَ، عن عُقبةَ بن عامر، وأبو عثمان، عن جُبَير بن نُفَيرٍ، عن عقبةَ بن عامر قال: كنَّا نتنَاوَبُ رِعْيَةَ الإبلِ فَجَاءَتْ نَوبَتِي أَرْعَاها، فَرَوَّحَتُها بِالعَشِيِّ فإذا رسولُ الله ﷺ (^٣) قائمًا يَخْطُبُ، فأدركتُ مِن قولِهِ: \"ما منكم … \" ثمّ ذكر بطوله بمثله، إِلَّا أنَّه قال: \"ثمّ يقول: أشهدُ أن لا إله إِلَّا الله وأنَّ محمدًا عبدُهُ ورسولُهُ، إِلَّا فُتِحَتْ له أبوابُ الجنةِ الثمانيةُ يدخلُ مِن أَيِّهَا شَاءَ\".\nوَقال فيهِ: \"بوجهِهِ وقَلْبِهِ إِلَّا وَجَبَتْ له الجنَّةُ\" (^٤).\n_________\n(^١) في (ط) و(ك): \"أبو العباس الغَزِّي\".\n(^٢) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي، يلقَّب بأسد السنة.\n(^٣) في (ط) و(ك): \"فروحتها بالعشاء فأدركت رسول الله ﷺ\".\n(^٤) أخرجه النسائي في كتاب الطّهارة من \"السنن الكبرى\"، وفي \"عمل اليوم اللَّيلة\" عن الربيع بن سليمان، عن أسد بن موسى، عن معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس، عن عقبة بن عامر، وعن أبي عثمان، عن جُبير بن نُفير عن عقبة بن =\n⦗٤٠٤⦘ = عامر، به.\nعزاه المزي في التحفة (٨/ ٨٩) إلى النسائي ولم أجده في كتابيه المذكورين!.\nفائدة الاستخراج:\nذكر النووي رحمه الله تعالى اختلاف العلماء في إسناد مسلم حول الراوي عن أبي عثمان أهو: معاوية بن صالح أم ربيعة بن يزيد؟ ثمّ ذكر عن أبي عليٍّ الغساني، وأبي مسعودٍ الدمشقي ترجيحهما أنه معاوية بن صالح، وساق أدلتهما على ذلك، ووافقهما على ذلك حيث قال بعد ذكر كلام الغساني: \"وقد أتقن رحمه الله تعالى هذا الإسناد غاية الإتقان، والله أعلم\". وخالفهما المزي فقال بعد أن ذكر معاوية بن صالح في الرواة عن أبي عثمان: \"والصّحيح عن معاوية بن صالح، عن ربيعة بن يزيد عنه\" أي عن أبي عثمان.\nوظاهر إسناد المصنِّف يؤيِّد ما ذهب إليه الغساني ومن معه من أن قوله \"وأبو عثمان\" معطوفٌ على قوله: \"حدّثنا ربيعة بن يزيد\" إذ لو كان معطوفًا على أبي إدريس لقال في الإسناد: \"وأبي عثمان\" بالخفض. وسبق في أسانيد المصنِّف برقم (٦٧٤) و(٦٧٥) التصريح برواية معاوية بن صالح عن أبي عثمان عن جُبير بن نُفير به، وهي توضِّح ما أشكل على العلماء في إسناد مسلم، وهذا من فوائد الاستخراج، والله أعلم.\nانظر: شرح مسلم للنووي (٣/ ١١٩ - ١٢٠)، تهذيب الكمال للمزي (٣٤/ ٧٦).","vol":"2","page":403},{"text":"٦٧٧ - حدثَنا محمّد بن يحيى، وَالصاغاني قالا: حدّثنا مُحَاضر بن المُوَرِّع (^١) حدّثنا هِشامُ بن عروة، عن أبيهِ، ح\nوحدثنا محمّد بن عبد الرّحمن الجُعفي (^٢)، حدّثنا أبو أسامة (^٣)، عن\n⦗٤٠٥⦘ هشام بن عروة، عن أبيه، عن حُمْرَانَ مولى عثمان [بن عفَّان] (^٤)، عن عثمان بن عفان قال: تَوَضَّأَ عثمانُ بالمَقَاعِدِ ثمّ قال: سمعتُ رسولَ الله ﷺ قال: \"مَنْ تَوَضَّأَ فَأَحْسَنَ الوُضُوءَ ثمّ صَلَّى غَفَرَ الله له ما بينها (^٥) وبين الصّلاةِ الأخرى\" (^٦).\n_________\n(^١) الهَمْدَاني، أبو المورِّع الكوفي، فيه كلامٌ يسير، وقد توبع هنا، انظر: ح (٦١).\n(^٢) أبو بكر الكوفي.\n(^٣) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٤) ما بين المعقوفتين من النسخ الأخرى، وسقط قوله: \"عن عثمان بن عفان\" من (م)\n(^٥) سقط الجار والمجرور \"له\" من (ك)، وفي (ط) و(ك): \"ما بينه\" بدل \"ما بينها\".\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٥ ح ٥) من طريق جرير، وسفيان، وكيع كلهم عن هشام بن عروة عن أبيه به.\nوأخرجه عبد بن حميد في مسنده (كما في منتخبه ص: ٥٠ ح ٦٠) عن محاضر بن المورع عن هشام بن عروة به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٤) من طريق يحيى القطان، وأبي أسامة القرشي، وسفيان كلهم عن هشام بن عروة به.","vol":"2","page":404},{"text":"٦٧٨ - حَدثنا يونُس بن عبد الأعلى، أخبرنا ابنُ وهْبٍ، أنَّ مالكًا (٤) مالكًا (^١) حدَّثه، ح\nوحَدثنا أبو إسماعيْلَ التّرمذيّ (^٢)، حدّثنا القَعْنَبي (^٣)، عن مالك، ح\nوَحدثنا محمّد بن حَيُّويَه (^٤)، أخبرنا مُطَرِّفٌ (^٥)، عن مالك، عن\n⦗٤٠٦⦘ هشام بن عروة، عن أبيه، عَن حمُرَان مَولى عثمان أنَّ عثمانَ بن عفانٍ ﷺ (^٦) جلس على المقاعد فجاء المُؤَذِّنُ فآذَنَهُ لصلاةِ (^٧) العَصْرِ فَدَعَا بماءٍ فَتَوَضَّأَ فقال: واللهِ لأُحَدِّثَنَّكم حَدِيثًا لولا آيَةٌ في كتابِ الله ما حَدَّثْتُكُمُوهُ، ثمّ قال: سَمِعْتُ رسولَ الله ﷺ يقول: \"ما مِن امرئٍ يتوضَّأُ فيُحسِنُ وُضُوءَهُ ثمّ يُصلّي الصلاةَ إِلَّا غُفِر له ما بينَه وبين الصّلاةِ الأخرى حتّى يُصَلِّيها\" (^٨).\nقال مالك: إنّه يريدُ هذه الآيةَ: أقِمِ الصلاةَ طَرَفَيِ النَّهارِ وزُلَفًا مِنَ اللَّيْل. الآية (^٩).\n_________\n(^١) وهو في الموطَّأ -كتاب الطّهارة -باب جامع الوضوء (١/ ٣٠ ح ٢٩).\n(^٢) محمّد بن إسماعيل بن يوسف الإسفراييني.\n(^٣) عبد الله بن مسلمة بن قعنب الحارثي، أبو عبد الرّحمن البصري.\n(^٤) محمّد بن يحيى بن موسى الإسفراييني.\n(^٥) ابن عبد الله بن مُطَرِّف اليساري الهلالي، أبو مُصْعَب المدني، ابن أخت الإمام مالك.\n(^٦) عبارة الترضي ليست في (ط) و(ك).\n(^٧) في (ط) و(ك): \"بصلاة\".\n(^٨) أخرجه النسائي في السنن -كتاب الطّهارة -باب ثواب من توضأ كما أُمر (١/ ٩١) عن قتيبة بن سعيد عن مالك عن هشام بن عروة عن أبيه به.\n(^٩) قوله: ﴿وَزُلَفًا مِنَ اللَّيْلِ﴾ ليس في (ط) و(ك)، والآية من سورة هود - الآية (١٤).","vol":"2","page":405},{"text":"٦٧٩ - حدّثنا يونس بن عبد الأعلى، أخبرني (^١) ابنُ وَهبٍ، أخبرني عَمرو بن الحارث (^٢)، عن هشام بن عروة، عن أبيه، عن حمرَانَ، عن عثمان بن عَفانٍ أنَّه قال: واللهِ لأُحَدِّثَنُّكُمْ حَدِيثًا لولا آية في كتابِ الله ما حَدَّثْتُكُمُوهُ، سمعتُ رسولَ الله ﷺ يقول: \"لا يَتَوَضَّأُ رَجُلٌ فيُحسِنُ\n⦗٤٠٧⦘ وُضُوءَهُ ثمّ يُصَلِّي الصلاةَ (^٣) إِلَّا غُفِر له ما بينه (^٤) وَبين الصّلاةِ الأخرى حتّى يُصَلِّيهَا\" (^٥).\n_________\n(^١) في (ط) و(ك): \"أخبرنا\".\n(^٢) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٣) كلمة \"الصّلاة\" ليست في (ط) و(ك).\n(^٤) في (ك): \"فيما بينه\".\n(^٥) لم أجد من أخرجه من طريق عمرو بن الحارث عن هشام، وسبق تخريجه من طرقٍ أخرى عن هشام في الحديثين قبله.","vol":"2","page":406},{"text":"٦٨٠ - حدثَنا محمّد بن يحيى، حدّثنا يعقوبُ بن إبراهيم بن سعد (^١)، حدّثنا أبي، ح\nوحَدثنا محمّد بن النعمان بن بَشير المقدسي ببيتِ المَقْدِسِ (^٢)، حدّثنا عبد العزيز الأُوَيسي (^٣)، حدّثنا إبراهيم بن سعد، كلاهما\n⦗٤٠٨⦘ قالا (^٤): عن صَالح بن كَيسان قال ابن شهاب: ولكن عروة يُحَدِّثُ عن حمُرانَ أنَّهُ قال: فلما تَوَضَّأَ عثمانُ بن عفان قال: وَاللهِ لأُحَدِّثَنَّكُم حَدِيثًا لولا آيةٌ من كتابِ الله ما حَدَّثْتُكمُوهُ، إنِّي (^٥) سمعتُ رسولَ الله ﷺ يَقُولُ: \"لا يَتَوَضَّأُ رَجلٌ فَيُحْسِن وُضُوْءَهُ ثمّ يُصَلَّي إِلَّا غُفِرَ له ما بينَها وَبين الصّلاةِ الّتي يُصَلِّيهَا\". قال عروة: الآية: ﴿الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾ إلى قوله: ﴿اللَّاعِنُونَ﴾ (^٦) (^٧).\n_________\n(^١) ابن إبراهيم بن عبد الرّحمن بن عوف الزّهريّ.\n(^٢) قوله: \"المقدسي ببيت المقدس\" ليست في (ط) و(ك).\nأبو عبد الله النيسابوري، نزيل بيت المقدس، ترجم له الخطيب في المتفق والمفترق، ثمّ قال: \"بلغني أنه مات ببيت المقدس سنة ثمان وستين ومائتين\".\nوذكره الحافظ ابن حجر في التهذيب والتقريب تمييزًا، ووثقه وقال: \"من شيوخ أبي عوانة والطحاوى\"، ولم أجد له ترجمة في موضعٍ آخر.\nانظر: المتفق والمفترق للخطيب (٣/ ١٨٦٤)، تهذيب التهذيب (٩/ ٤٢٤)، والتقريب لابن حجر (٦٣٥٧).\n(^٣) عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس القرشي العامري المدني.\nوثقه يعقوب بن شيبة، وأبو داود، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبّان في الثقات، وقال الدارقطني: \"حجة\"، وقال الخليلي: \"ثقةٌ، متفقٌ عليه\". =\n⦗٤٠٨⦘ = وفي رواية للآجري عن أبي داود أنه ضعَّفه، وتفرَّد بهذا التضعيف، قال ابن حجر في هدي الساري: \"إن كان عنى هذا ففيه نظر؛ لأنه قد وثقه في موضعٍ آخر، وروى عن هارون الحمال عنه، ولعلّه ضعَّف رواية معينة له وهم فيها، أو ضعَّف آخر اتفق معه في اسمه، وفي الجملة فهو جرحٌ مردود\". ورمز له الذهبي في الميزان \"صح\" ووثقه، وكذلك وثقه ابن حجر في التقريب.\nانظر: الجرح والتعديل لابن أبي حاتم (٥/ ٣٨٧)، الثقات لابن حبّان (٨/ ٣٩٦)، سؤالات الحاكم للدارقطني (ص: ٢٤٠)، الإرشاد للخليلي (١/ ٢٢٩)، تهذيب الكمال للمزي (١٨/ ١٦٠)، الكاشف (١/ ٦٥٦)، والميزان للذهبي (٦٣٠)، هدي الساري (ص: ٤٤١)، والتقريب لابن حجر (٤١٠٦).\n(^٤) قوله: \"كلاهما\" ليس في (ط) و(ك)، وفي جميع النسخ \"قالا\" وينبغي أن يعبَّر بـ \"قال\" لأنّ القائل هو: إبراهيم بن سعد، ولعلّ المراد أن يعقوب بن سعد وعبد العزيز الأويسي كلاهما قالا في روايتهما عن إبراهيم بن سعد عن صالح، والله أعلم.\n(^٥) في (م): \"فإني\".\n(^٦) في (ط) و(ك): \"الآية\" بدل قوله: \"إلى قوله: اللاعنون\"، والآية من سورة البقرة، الآية (١٥٩).\n(^٧) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب الوضوء ثلاثًا ثلاثًا (الفتح =\n⦗٤٠٩⦘ = ١/ ٣١٤ ح ١٦٠) عن عبد العزيز الأويسي.\nوأخرجه مسلم في كتاب الطّهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٦ ح ٦) عن زهير بن حرب عن يعقوب بن إبراهيم كلاهما عن إبراهيم بن سعد عن صالح بن كسيان عن الزّهريّ عن عروة بن الزبير به.\nفائدة الاستخراج:\nفي رواية المصنِّف بيان صالح بن كيسان، وورد عند مسلم مهملًا، وبيان اسم جد يعقوب بن إبراهيم.","vol":"2","page":407},{"text":"٦٨١ - حدّثنا محمّد بن يحيى، حدّثنا أبو عَامرٍ العَقَدي (^١)، ح\nوحدثنا يزيد بن سنانٍ حدّثنا وَهْبُ بن جَرير (^٢)، ح\nوحَدثنا يونس بن حَبيب، حدّثنا أبو داودَ (^٣) قالوا: حدّثنا شعبة، عن جامع بن شدَّاد (^٤) قال: سمعت حُمْرَانَ يُحَدِّثُ عن عثمان أن النَّبيَّ ﷺ قال: \"مَنْ أَتَمَّ الوُضُوءَ كَمَا أَمَرَهُ الله فَالصَّلَوَاتُ المَكْتُوباتُ كَفَّارَاتٌ لما بينهن\" (^٥).\n⦗٤١٠⦘ هذا لفظ حديث أبي عامر، ولفظ الباقين: \"فَالصَّلَوَاتُ الخمسُ كَفَّارَاتٌ لما بَيْنَهُنَّ\" (^٦).\n_________\n(^١) عبد الملك بن عمرو القيسي البصري.\n(^٢) ابن حازم بن زيد الأزدي، أبو العباس البصري.\n(^٣) الطيالسي، والحديث في مسنده (ص: ١٣).\n(^٤) المُحَاربي، أبو صخرة الكوفي.\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٨ ح ١١) من طريق معاذ بن معاذ العنبري، ومحمد بن جعفر غندر كلاهما عن شعبة، عن جامع بن شداد به.\nوأخرجه ابن حبّان في صحيحه (١٩٠) من طريق إسحاق بن إبراهيم عن وهب بن =\n⦗٤١٠⦘ = جرير عن شعبة عن جامع بن شدادٍ به.\n(^٦) لم يبيِّن المراد بالصلوات المكتوبات عند مسلم، وتفصيل رواية المصنِّف هذه وضَّح أنها الصلوات الخمس، وهذا من فوائد الاستخراج.","vol":"2","page":409},{"text":"٦٨٢ - حدّثنا حمدان بن الجنيد الدقاق (^١)، حدّثنا أبو أحمد الزُبَيري (^٢)، حدّثنا مِسْعَرٍ (^٣)، عن أبي صخرة جامع بن شدَّاد، عن حُمْرَانَ بن أبان قال: قال عثمان بن عفان: قال رسولُ الله ﷺ: \"ما من امرئٍ يُتِمُّ الطَّهُورَ (^٤) الّذي كتبهُ الله عليه ثمّ يُصَلِّي هؤلاءِ الصلواتِ الخمسَ إلا كُنَّ كَفَّاراتٍ لما بينهنَّ\" (^٥).\n_________\n(^١) محمّد بن أحمد بن الجنيد الدقاق، أبو جعفر البغدادي، وحمدان لقبه.\n(^٢) محمّد بن عبد الله بن الزبير بن عمر بن درهم الأسدي مولاهم الكوفي.\n(^٣) تصحَّفت في (م) إلى: \"مسرح\"، وهو مسعر بن كِدَام الهلالي العامري، أبو سلمة الكوفي.\n(^٤) في (ط) و(ك): \"الوضوء\" بدل \"الطّهور\".\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٧ ح ١٠) من طريق وكيع عن مسعرٍ عن جامع بن شدادٍ به.\nوفي (ط) و(ك) زيادة في هذا الموضع نصه: \"ورواه وكيع عن مسعر فقال في حديثه: قال عثمان حدثنا رسول الله ﷺ عند انصرافنا من صلاتنا هذه فقال: ما أدري أحدثكم بشيءٍ … \" ولكن عليها علامة حذف (لا- إلى) في كلا النسختين.","vol":"2","page":410},{"text":"٦٨٣ - حدثّنا يعقوبُ بن سفيان (^١)، حدّثنا يوسف بن كاملٍ العطار (^٢) ح\nوحَدثنا الصاغاني، حدثنا عفان بن مسلمٍ قالا: حدّثنا عبد الواحد بن زياد (^٣)، حدّثنا عثمان بن حَكِيمٍ (^٤)، حدّثنا محمّد بن المنكدر (^٥)، عن حُمْرَانَ، عن عثمان بن عفانٍ قال: قال رسول الله ﷺ: \"مَنْ تَوَضَّأَ فَأَحْسَنَ الوُضُوءَ خَرَجَتْ خَطَايَاهُ مِن جَسَدِهِ حتّى (^٦) تَخْرُجَ مِن تَحْتِ أَظْفَارِهِ\" (^٧).\n_________\n(^١) الفسوي، أبو يوسف الفارسي، صاحب المعرفة والتاريخ.\n(^٢) ذكره ابن أبي حاتم ولم يحك فيه جرحًا أو تعديلًا، وذكره ابن حبّان في الثقات، ولم أجد له ترجمة في غير هذين المصدرين، وقد تابعه عفان بن مسلم في الإسناد الآتي، وتابعهما أبو هشام المخزومي عند مسلم كما سيأتي.\nانظر: الجرح والتعديل لابن أبي حاتم (٩/ ٢٢٨)، الثقات لابن حبّان (٩/ ٢٨٠).\n(^٣) العبدي مولاهم البصري.\n(^٤) ابن عبَّاد بن حُنَيف الأنصاري الأوسي، أبو سهل المدني ثمّ الكوفي.\n(^٥) ابن عبد الله بن الهُدَير القُرشي التيمي المدني.\n(^٦) في (م): \"الّتي\" بدل \"حتّى\" ولعلّه سبق قلم.\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب خروج الخطايا مع ماء الوضوء (١/ ٢١٦ ح ٣٣) من طريق أبي هشام المخزومي.\nوأخرجه الإمام أحمد في المسند (١/ ٦٦) عن عفان بن مسلم الصفار كلاهما عن عبد الواحد بن زياد، عن عثمان بن حكيم به.","vol":"2","page":411},{"text":"٦٨٤ - حدّثنا ابن أبي مَسَرَّة (^١)، حدّثنا الحميدي (^٢)، حدّثنا مروان بن معاوية (^٣)، حدّثنا عثمان بن حكيم بإسنادِهِ مثلَهُ (^٤).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن أبي مسرة المكي، أبو يحيى.\n(^٢) عبد الله بن الزبير بن عيسى الأسدي المكي، والحديث لم أجده في مسنده من هذا الطريق.\n(^٣) ابن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي.\n(^٤) في (ط) و(ك) وقع ترتيب هذا الإسناد في آخر الباب، وفيهما: \"جاء عثمان بن حكيم بإسناده بمثل حديث يعقوب بن سفيان\" بدل قوله: \"حدّثنا عثمان بن حكيم باسناده مثله\".","vol":"2","page":412},{"text":"٦٨٥ - حدّثنا الصاغاني، حدّثنا أبو النَّضْر (^١)، حدّثنا شعبة، أخبرني جامع بن شداد أبو صخرة قال: سَمعْتُ حُمْرَان بن أبان يُحَدِّثُ أبا بردةَ في مسجدِ البصرة وأنا قائمٌ مَعَه أنَّه سَمِعَ عثمانَ [بن عفان] (^٢) يَقولُ: قال النبيُّ ﷺ: \"إِنَّه مَنْ أَتَمَّ الوُضُوءَ كما أَمَرَهُ الله ﷿ (^٣) فالصَّلواتُ الخَمْسُ كَفَّارَاتٌ لما بَيْنَهُنَّ\" (^٤).\n_________\n(^١) هاشم بن القاسم الليثي البغدادي.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) عبارة الثّناء على الله ﷿ ليست في (ط) و(ك).\n(^٤) أخرجه الإمام أحمد في المسند (١/ ٦٦) عن أبي النضر هاشم بن القاسم عن شعبة به.\nووقع ترتيب هذا الحديث في نسختي (ط) و(ك) بعد حديث حمدان بن الجنيد الدقاق الماضي برقم (٦٨٢).\nوبهامش (م) في هذا الموضع التعليق التالي: \"وبلغ السماع في الثّاني على أم محمّد الحموية بقرآءة عثمان بن محمّد الديمي والجماعة سماعًا ولله الحمد\".","vol":"2","page":412},{"text":"<span data-type='title' id=toc-159>بَابُ (^١) بَيَانِ إِيْجَابِ إِسْبَاغِ الوُضُوءِ، وَثَوَابِ إِسْبَاغِهِ عَلَى المكَارِهِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":413},{"text":"٦٨٦ - حدّثنا ابن أبي رَجاء (^١)، حدّثنا وكيع، ح\nوَحدثنا الحسن بن عفان، حدّثنا أبو داود الحَفَري (^٢)، ح\nوحَدثنا أبو العباس الغَزِّي (^٣) حدّثنا الفِريابي (^٤) قالوا جميعًا: حدّثنا سفيان (^٥) عن منصور (^٦)، عن هلال بن يَسَاف (^٧)، عن أبي يحيى (^٨)، عَنْ\n⦗٤١٤⦘ عبد الله بن عَمرو قال: رَأى النبيُّ ﷺ قومًا يتوضؤون فرأى أعقابَهم تَلُوحُ فقال: \"وَيْلٌ للأَعْقَابِ مِنَ النَّارِ، أسبِغوا الوُضُوءَ\" (^٩).\n_________\n(^١) أحمد بن محمّد بن عبيد الله بن أبي رجاء المصِّيصي، أبو جعفر النجار.\n(^٢) سقطت أداة الكنية من (م)، وهو: عمر بن سعد بن عبيد الكوفي.\n(^٣) عبد الله بن محمّد بن عمرو بن الجراح الأزدي.\n(^٤) محمّد بن يوسف بن واقد الضبي مولاهم، كلمة \"جميعًا\" بعده ليست في (ط) و(ك).\n(^٥) هو الثّوريّ، كما حرَّره الذهبي في السير (٧/ ٤٦٦) وابن حجر في الفتح (١/ ١٩٥).\n(^٦) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٧) قوله: \"ابن يساف\" ليس في (م)، وهلال بن يَساف -أو إساف- الأشجعي مولاهم، أبو الحسن الكوفي.\n(^٨) مِصْدَع -بكسر أوله وسكون تانيه وفتح ثالثه- المُعَرْقَب الأنصاري مولاهم، يُعرَف بأبي يحيى الأعرج، قيل له: المُعرقِب لأنه قُطِع عرقوباه في التشيُّع.\nوثقه العجلي، وابن شاهين.\nوقال عنه ابن معين: \"لا أعرفه\"، وقال الجوزجاني: \"كان زائغًا حائدًا عن الطريق\" وعقَّب عليه الحافظ ابن حجر: \"يريد بذلك ما نسب إليه من التشيع، والجوزجاني مشهورٌ بالنصب والانحراف فلا يقدح فيه قوله\".\nوذكره العقيلي في الضعفاء من أجل تشيُّعه، وقال ابن حبّان: \"كان ممّن يخالف =\n⦗٤١٤⦘ = الأثبات في الروايات، وينفرد عن الثقات بألفاظ الزيادات ممّا يوجب ترك ما انفرد منها، والاعتبار بما وافقهم فيها\"، وذكره ابن عدي أيضًا في الضعفاء وذكر له حديثين ثمّ قال: \"هو معروف بهذين الحديثين، وقد روي عنه غيرهما\"، وقال ابن حزم: \"مجرَّح، قُطعت عرقباه في التشيُّع\".\nوقال الذهبي في الكاشف والميزان: \"صدوق\"، وقال في ديوان الضعفاء: \"صدوق تكلَّم فيه ابن حبّان بلا دليل كعادته\".\nبل له دليل فيما قاله وهو: حديث مشهور ذكره ابن عدي في ترجمته زاد فيه زيادة منكرة.\nوقال ابن حجر: \"مقبول\".\nوقد أخرج له مسلم حديثه هذا، ولكنه لم ينفرد به فقد تابعه يوسف بن ماهك -وهو ثقة- عن عبد الله بن عمرو، أخرجه من طريقه الشيخان، وسيأتي عند المصنِّف برقم (٦٩١)، وللحديث شواهد من حديث عائشة، وأبي هريرة سيأتي بعضها.\nانظر: سؤالات ابن الجنيد (ص: ٤٠٩)، أحوال الرجال للجوزجاني (ص: ٢٤٧)، الثقات للعجلي (٢٨٠)، الضعفاء للعقيلي (٤/ ٢٦٦)، المجروحين لابن حبّان (٣/ ٣٩)، الكامل في الضعفاء لابن عدي (٦/ ٢٤٥٩)، الثقات لابن شاهين (ص: ٣١٢)، المحلى لابن حزم (٩/ ٣٨٨)، تهذيب الكمال للمزي (٢٨/ ١٤)، الكاشف (٢٦٧) والميزان (٤/ ١١٨)، وديوان الضعفاء للذهبي (ص: ٣٨٨)، التقريب (٦٦٨٣).\n(^٩) أخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٤ ح ٢٦) عن أبي بكر بن أبي شيبة عن وكيع عن سفيان، عن منصور.\nوأخرجه الدارمي في سننه، كتاب الطّهارة، باب (ح ٧٠٦) من طريق جعفر بن الحارث.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٣٨) من طريق زائدة بن قدامة كلاهما =\n⦗٤١٥⦘ = عن منصور بن المعتمر عن هلال بن يساف به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظه، وبيَّن المصنِّف لفظ هذه الرِّواية.","vol":"2","page":413},{"text":"٦٨٧ - حَدثنا العباس بن محمّد، حدّثنا أبو الجَوَّاب (^١)، حدّثنا عمار بن رُزَيق (^٢)، عن مَنصُورٍ بإسنادِهِ مثلَه (^٣).\n_________\n(^١) أحوص بن جوَّاب الضَّبِّي الكوفي.\n(^٢) الضَّبِّي التميمي، أبو الأحوص الكوفي.\n(^٣) انظر تخريجه في الّذي قبله.","vol":"2","page":415},{"text":"٦٨٨ - حَدثَنا يونس بن حَبيب، حدّثنا أبو داود (^١)، حدّثنا شعبةُ، عن مَنصُورٍ قال: سمعتُ هلال بن يساف يُحَدِّثُ عن أبي يَحيى الأعرج، عن عبد الله بن عَمرو أنَّ رسولَ الله ﷺ أتى عَلى قومٍ يَتَوَضَّؤُون -وكان في سفرٍ- فقال: \"أَسْبِغُوا الوُضُوءَ، وَيْلٌ للأعقابِ مِن النَّارِ، أو ويلٌ للعراقيبِ مِن النَّار\" (^٢).\nقال شعبَةُ: أحدَهما.\n_________\n(^١) الطيالسي، والحديث في مسنده (ص: ٣٠٢).\n(^٢) أخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٤ ح ٢٦) عن محمّد بن المثنى ومحمد بن بشار كلاهما عن محمّد بن جعفر، عن شعبة، عن منصورٍ به.\nفائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث، وذكر المصنِّف له من فوائد الاستخراج.","vol":"2","page":415},{"text":"٦٨٩ - حدّثنا أحمد بن عبد الرّحمن الوهبي (^١)، أخبرنا عمي -يعني ابنَ وهب-، ح\nوحَدثنا أحمد بن محمّد بن سليمان بن الفَأْفَاء العَلَّاف (^٢)، حدّثنا أحمد بن عيسى (^٣)، حدّثنا ابن وَهب، عن مَخْرَمَة بن\n⦗٤١٨⦘ بُكَيرٍ (^٤)، عن أبيه، عن سالمٍ\n⦗٤١٩⦘ مولى شَدَّاد (^٥) قال: دخلتُ على عائشةَ يومَ توفيَ سعد بن أبي وَقَّاصٍ (^٦)\n⦗٤٢٠⦘ فَدَخل عبد الرّحمن بن أبي بكرٍ فَتَوَضَّأَ عندَها فقالت: يا عبد الرّحمن! أَسْبغ الوُضُوءَ، فَإنِّي سَمِعْتُ رسولَ الله ﷺ يقول: \"وَيلٌ للأَعْقَابِ مِن النَّارِ\" (^٧).\n_________\n(^١) أبو عبيد الله القرشي مولاهم، ابن أخي عبد الله بن وهب، تُكُلَّم فيه، انظر: ح (٣٤٨)، وقد توبع -كما في الإسناد الآخر- وعند مسلم أيضًا كما سيأتي في التخريج.\n(^٢) في (م): \"والعلّاف\" ولعلّه سبق قلم.\nوالفأفَاء: بالألف الساكنة بين الفاءين، وفي الآخر ألف، هذا الاسم لمن ينعقد لسانه وقت الكلام واشتهر به بعض أجداد المنتسب إليه.\nوالعلَّاف: بفتح العين المهملة، وتشديد اللام، وفي آخرها الفاء، نسبة لمن يبيع علف الدواب أو يجمعه من الصحاري ويبيعه.\nوشيخ المصنِّف قال عنه الخطيب: \"ما علمت من حاله إِلَّا خيرًا\"، وأثنى عليه السمعاني بقوله: \"كان من أهل الخير\"، ولم أجد فيه قولًا آخر.\nانظر: تاريخ بغداد للخطيب (٢٣١٥)، الأنساب للسمعاني (٩/ ٩٥ و٢٣٠).\n(^٣) ابن حسان المصري، أبو عبد الله العسكري، المعروف بالتستري، توفي سنة (٢٤٣ هـ).\nنقل أبو داود عن ابن معين أنه كان يحلف بالله أن أحمد بن عيسى كذاب، وقال أبو زرعة الرازي: \"ما رأيت أهل مصر يشكون في أن أحمد بن عيسى\" وأشار إلى لسانه كأنه يقول: الكذب، وأنكر على مسلم إخراج حديثه في الصّحيح. واعتذر مسلم بأنه يعلو في الإسناد من طريق هذا وأضرابه، ولا يخرج له إِلَّا ما صح عنده من رواية الثقات بنزول. =\n⦗٤١٧⦘ = وقال أبو حاتم: \"قيل لي بمصر أنه قدمها واشترى كتب ابن وهب، وكتاب المفضل بن فضالة، ثمّ قدمت بغداد فسألت: هل يحدِّث عن المفضل؟ قالوا: نعم، فأنكرت ذلك، وذلك أن الرِّواية عن ابن وهب والمفضل لا يستويان\"، وقال أيضًا: \"تكلَّم النَّاس فيه\".\nهذه مجمل الأقوال في توهين أمره، فأمّا روايته عن ابن وهب فقد أثبت البخاريّ سماعه منه، وذكر ابن أبي حاتم أن أبا زرعة كتب عنه، وروى عنه أيضًا.\nوأمّا قول ابن معين فيه -وهو متشدد- فإسرافٌ في الجرح كما عبَّر الذهبي، ويقابله قول النسائي فيه: \"ليس به بأس\"، وذكره ابن حبّان في الثقات وقال: \"كان متقنًا\" وكان راويًا لابن وهب\".\nوالظاهر أن من تكلَّم فيه لم يكن له برهانٌ مقنع لذا قال الخطيب: \"ما رأيت لمن تكلَّم في أحمد بن عيسى حجة توجب ترك الاحتجاج بحديثه، وقد ذكره النسائي في جملة شيوخه الذين بيَّن أحوالهم\".\nودافع عنه الذهبي أيضًا فقال: \"تكلِّم فيه بلا حجة\"، ورمز له في الميزان \"صح\" وقال: \"هو موثَّق\"، وقال أيضًا: \"احتجَّ به أرباب الصحاح، ولم أر له حديثًا منكرًا فأورده\"، وذكره في المغني وقال: \"ثقة، كذَّبه ابن معين فأسرف\"، وقال في السير: \"العمل على الاحتجاج به فأين ما انفرد به حتّى نليِّن أمره\".\nوقال الحافظ ابن حجر في التهذيب: \"إنّما أنكروا عليه ادعاء السماع، ولم يتهم بالوضع، وليس في حديثه شيءٌ من المناكير\"، وقال في الهدي: \"احتج به النسائي مع تعنته، وعاب أبو زرعة على مسلم تخريج حديثه ولم يبيِّن سبب ذلك\".\nبل بيّن بإشارته إلى لسانه تلميحًا إلى الكذب.\nوقال في التقريب: \"صدوقٌ، تُكُلُّم في بعض سماعاته -قال الخطيب- بلا حجة\".\nومع هذا فقد توبع هنا، وقد أخرج مسلم الحديث عنه مقرونًا بأبي الطّاهر بن السرح =\n⦗٤١٨⦘ = وهارون بن سعيد الأيلي كما سيأتي.\nانظر: التاريخ الكبير للبخاري (٦)، الجرح والتعديل (٦٤)، الثقات لابن حبّان (٨/ ١٥)، تاريخ بغداد للخطيب (٤/ ٢٧٢)، تهذيب الكمال للمزي (١/ ٤١٧)، الكاشف (١/ ٢٠٠)، والميزان (١/ ١٢٦) وسير أعلام النُّبَلاء (١٧٠)، والمغني في الضعفاء للذهبي (١/ ٥١)، تهذيب التهذيب (١/ ٥٩)، وهدي الساري (ص: ٣٨٤) والتقريب لابن حجر (٨٦).\n(^٤) ابن عبد الله بن الأشج القرشي المخزومي مولاهم، أبو المسور المدني، توفي سنة (١٥٩ هـ).\nوثقه ابن سعد، وابن المديني، والإمام أحمد، وأحمد بن صالح المصري، وقال أبو حاتم: \"صالح الحديث\"، وقال النسائي: \"ليس به بأس\"، وقال الساجي: \"صدوق، يدلُّس\"، وذكره ابن حبّان في الثقات وقال: \"يحتج بروايته من غير روايته عن أبيه، لأنه لم يسمع من أبيه ما يروى عنه\"، وقال ابن عدي: \"عند ابن وهب ومعن بن عيسى أحاديث عن مخرمة حسان مستقيمة، وأرجو أنه لا بأس به\".\nوضعفه ابن معين، وقال مرّة: \"لا يكتب حديثه\"، وذكره ابن الجوزى في الضعفاء.\nوأكثر هؤلاء الأئمة على أنه لم يسمع من أبيه شيئًا، ونقل الإمام أحمد وغيره روايات عنه أنه لم يسمع من أبيه شيئًا، وكان يقول: \"هذه كتب أبيه، ولم أسمع منه\".\nوهناك رواية عن مالك عنه أنه كان يحلف أن الأحاديث إلى حدَّث بها مالكًا حمعها من أبيه، وقال ابن المديني: \"لعلّه سمع الشيء اليسير من أبيه\"، وقال أبو داود: \"لم يسمع من أبيه إِلَّا حديثًا واحدًا\".\nوذكره الذهبي في \"المتكلم فيهم بما لا يوجب الرَّدَّ\"، ورمز له في \"الميزان\": \"صح\"، وقال في \"الديوان\": \"صدوقٌ، يدلِّس\". =\n⦗٤١٩⦘ = وقال الحافظ ابن حجر: \"صدوق، وروايته عن أبيه وجادة من كتابه\".\nوهو الصواب إن شاء الله.\nولعلّ ابن معين ضعفه من أجل روايته عن أبيه من كتبه من غير سماعٍ وهي وجادة، وهي من طرق التحمل الصحيحة على التفصيل المعروف في كتب المصطلح.\nوقد أخرج له مسلم من روايته عن أبيه.\nوأمّا وصف الساجي -ثمّ الذهبي- إياه بالتدليس فلعلّه أيضًا من أجل روايته عن أبيه ما لم يسمعه منه، لذا جعله الحافظ ابن حجر في المرتبة الأولى من المدلسين.\nانظر: طبقات ابن سعد (الجزء المتمم لتابعي أهل المدينة ومن بعدهم ص: ٤٣٢)، تاريخ الدوري (٥٥٣ - ٥٥٤)، معرفة الرجال لابن محرز (١/ ٥٦)، العلل رواية عبد الله بن أحمد (٤٩٠)، المعرفة والتاريخ ليعقوب بن سفيان (١/ ٦٦٣) و(٣/ ١٨٣)، تاريخ أبي زرعة الدمشقي (١/ ٤٤٢)، الجرح والتعديل لابن أبي حاتم (٨/ ٣٦٣)، الثقات لابن حبّان (٧/ ٥١٠)، الكامل لابن عدي (٦/ ٢٤٢١)، الضعفاء لابن الجوزي (٣/ ١١٠) تهذيب الكمال للمزي (٢٧/ ٣٢٤)، الميزان (٤/ ٨٠)، وديوان الضعفاء (ص: ٣٨١)، والمتكلم فيهم بما لا يوجب الرَّدَّ للذهبي (ص: ١٧٣)، تهذيب التهذيب (١٠/ ٦٣)، وتعريف أهل التقديس (ص: ٤٥)، والتقريب لابن حجر (٦٥٢٦).\n(^٥) هو سالم بن عبد الله النَّصْري، أبو عبد الله المدني، وهو: سالم مولى شداد بن الهاد، وهو: سالم مولى النصرييِّن، وهو: سالم سَبَلان، وهو: سالم مولى المَهْري، وهو: سالم مولى دَوس، وهو: أبو عبد الله الدَّوسي، يُعرف بكلِّ ما تقدَّم، وسيأتي اختلاف تعبير الرواة ببعض هذه الأسماء في الحديث الآتي.\nانظر: التاريخ الكبير للبخاري (٤/ ١٠٩)، تهذيب الكمال للمزي (١٠/ ١٥٤).\n(^٦) توفي ﵁ به بقصره بالعقيق، وحُمِل إلى المدينة على رقاب الرجال، ودفِن بالبقيع، وذلك =\n⦗٤٢٠⦘ = سنة خمسٍ وخمسين للهجرة على الصّحيح.\nانظر: طبقات ابن سعد (٣/ ١٤٨ - ١٤٩)، تهذيب الكمال للمزي (١٠/ ٣٠٩).\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٣ ح ٢٥) عن أبي الطّاهر أحمد بن السرح، وهارون بن سعيد الأيلي وأحمد بن عيسى كلهم عن عبد الله بن وهب عن مخرمة بن بكير به.","vol":"2","page":416},{"text":"٦٩٠ - حدّثنا يزيد بن سنان البصري، حدّثنا عمر بن يونس (^١)، حدّثنا عكرمةُ بن عمار (^٢)، ح\nوَحدثنا أبو مقاتل البَلْخِي (^٣)، حدّثنا عبد الله بن رجاء (^٤)، حدّثنا حربُ بن شداد (^٥)، ح\nوَحدثنا إبراهيم بن مرزوق (^٦)، حدّثنا هارون بن إسماعيل (^٧)، حدّثنا\n⦗٤٢١⦘ علي بن المبارك (^٨)، قالوا: أخبرنا يحيى بن أبي كثير، عن سالمٍ، ح\nوَحدثنا يوسف (^٩)، حدّثنا محمّد بن كثير (^١٠)، عن الأوزاعي، حدّثنا\n⦗٤٢٢⦘ يحيى (^١١)، -قال حدّثنا (^١٢) عكرمةُ: مَولى المهري، وَقال حرب: سالم أبو عبد الله الدَّوسي، وقال الأوزاعيُّ أيضًا: سالم الدَّوسي، وَقال علي بن\n⦗٤٢٣⦘ المبارك: سالم -عن عائشةَ أنهَّا قَالَتْ لعبد الرّحمن بن أبي بكر: أَسْبغ الوُضُوءَ فإني سَمِعْتُ رسولَ الله ﷺ يقول: \"وَيلٌ للأعقابِ مِن النَّارِ\" (^١٣).\n_________\n(^١) الحنفي، أبو حفص اليمامي.\n(^٢) العجلي اليمامي، تُكُلِّم في روايته عن يحيى بن أبي كثير، انظر: ح (٧١)، وقد توبع هنا.\n(^٣) سليمان بن محمّد بن فضيل البلخي.\n(^٤) ابن عمر الغُدَاني البصري.\n(^٥) اليشكري، أبو الخطّاب البصري.\n(^٦) ابن دينار الأموي، أبو إسحاق البصري.\n(^٧) الخزَّاز، أبو الحسن البصري.\n(^٨) الهنُائي البصري.\n(^٩) ابن سعيد بن مُسَلَّم المصيصي.\n(^١٠) ابن أبي عطاء الثقفي مولاهم، أبو يوسف الصنعاني، نزيل المصّيصة، توفي سنة (٢١٦ هـ)، وقبل بعده بسنة أو سنتين.\nوثقه ابن سعد، وابن معين، وقال صالح جزرة، والساجي: \"صدوق، كثير الخطأ\"، وذكره ابن حبّان في الثقات وقال: \"يخطئ، ويُغرب\".\nوقال ابن المديني: \"كنت أشتهي أن أرى هذا الشّيخ، فالآن لا أحب أن أراه\"، وضعفه الإمام أحمد جدًّا، وقال أيضًا: \"منكر الحديث -أو قال: يروي أشياء منكرة\"، وقال مرّة: \"لم يكن عندي بثقة\"، وقال البخاريّ: \"ليِّنٌ جدًّا\".\nوقال أبو زرعة الرازي: \"دُفِع إليه كتاب الأوزاعي وفي كلّ حديث كان -مكتوبًا-: حدّثنا محمّد بن كثير، فقرأه إلى آخره يقول: حدّثنا محمّد بن كثير عن الأوزاعي، وهو محمّد بن كثير\" عقب الذهبي قائلًا: \"هذا تغفيل، يسقط الراوي به\".\nوقال أبو داود: \"لم يكن ممّن يفهم الحديث\"، وقال النسائي: \"ليس بالقوي، كثير الخطأ\"، وذكره العقيلي، وابن عدي في الضعفاء وقال العقيلي: \"حدث عن معمر بمناكير لا يتابع منها على شيء\"، وقال ابن عدي: \"له روايات عن معمر والأوزاعي خاصّة أحاديث عداد ممّا لا يتابعه عليه أحد\"، وقال أبو أحمد الحاكم: \"ليس بالقوي عندهم\".\nوقال الذهبي في السير: \"يكتب حديثه، أما الحجة به فلا تنهض\".\nوقال في الكاشف: \"مختلف فيه، صدوق، اختلط بأخرة\".\nوقال الذهبي: \"صدوق، كثير الغلط\" =\n⦗٤٢٢⦘ = وقال ابن العماد الحنبلي: \"كان محدِّثًا، حسن الحديث\".\nوقد وُصف بالاختلاط قال ابن سعد: \"يذكرون أنه اختلط في آخر عمره\"، ووصفه الذهبي أيضًا بذلك كما مرَّ قريبًا، ولم يذكره ابن الكيال في \"الكواكب النيرات\" ولا استدركه محقِّقُ الكتاب في ملحقيه بآخر الكتاب، وقد ذكر سبط ابن العجمي في الاغتباط، وعلى كلٍّ فقد تابعه ثقتان عند الإمام أحمد كما سيأتي في التخريج.\nانظر: الطبقات لابن سعد (٧/ ٤٨٩)، سؤالات ابن الجنيد (ص: ٣٥٧)، العلل رواية عبد الله بن أحمد (٣/ ٢٥٢، ٤٣٨)، التاريخ الكبير للبخاري (١/ ٢١٨)، الضعفاء للعقيلي (٤/ ١٢٨)، الجرح والتعديل (٨/ ٦٩)، الثقات لابن حبّان (٩/ ٧٠)، الكامل لابن عدي (٦/ ٢٢٥٨)، تهذيب الكمال للمزي (٢٦/ ٣٢٩)، الميزان (٤/ ١٨)، والكاشف (٢١٢)، وسير أعلام النُّبَلاء للذهبي (١٠/ ٣٨٠)، الاغتباط لسبط بن العجمي (ص: ٣٤٢)، تهذيب التهذيب (٩/ ٣٦٠)، والتقريب لابن حجر (٦٢٥١)، شذرات الذهب لابن العماد (٣٨).\n(^١١) هو: ابن أبي كثير الطائي.\n(^١٢) كذا في جميع النسخ، والصواب -والله أعلم- أن صيغة التحديث زيدت خطأ؛ لأن مراد المصنِّف هنا أن يبيِّن اختلاف الرواة عن يحيى بن أبي كثير في تسمية \"سالم\" الراوي عن عائشة، ويحيى لا يحدِّث عن عكرمة، وإنّما عكرمة هو الّذي يحدِّث عن يحيى كما مرَّ في أسانيد هذا الحديث وعليه فبعد قول المصنِّف: \"حدّثنا يحيى\" شرع في جملة معترضة ببيان اختلاف الرواة عنه في تسمية سالم بالعبارة: \"قال عكرمة: مولى المَهْري، وقال حرب … إلخ\" وقوله: \"حدّثنا\" قبل عكرمة خطأ لعلّه من أحد الرواة -أو النساخ- والله أعلم.\n(^١٣) أخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٣ ح ٢٥) من طريق محمّد بن عبد الرّحمن، وفي (١/ ٢١٤ ح ٢٥) من طريق نعيم بن عبد الله المجمر كلاهما عن سالم مولى شداد عن عائشة به.\nوأخرجه الإمام أحمد في المسند (٦/ ٨٤) عن أبي المغيرة عبد القدوس بن الحجاج وبهلول بن حكيم كلاهما عن الأوزاعي عن يحيى بن أبي كثير به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٣٨) من طريق أبي داود، عن حرب بن شداد عن يحيى بن أبي كثير به.\nتنبيه:\nأخرج مسلم الحديث أيضًا -في الموضع نفسه- عن محمّد بن حاتم، وأبي معن الرقاشي، عن عمر بن يونس عن عكرمة بن عمار، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرّحمن، عن سالم مولى شداد عن عائشة به، زاد في الإسناد: أبا سلمة بن عبد الرّحمن.\nوكأن المصنِّف رحمه الله تعالى -بإيراده الأسانيد العديدة عن يحيى بن أبي كثير بدون ذكر أبي سلمة في الإسناد- يشير إلى تعليل رواية مسلم.\nوقد وافقه على تعليل هذا الإسناد -أي بزيادة أبي سلمة فيه-: البخاري، والدارقطني، والخطيب البغدادي.\nذكر البخاريّ رحمه الله تعالى أسانيد لهذا الحديث عن يحيى عن سالم عن عائشة، ثمّ قال: \"وقال عكرمة عن يحيى: حدثني أبو سلمة، حدثني أبو سالم، ولا يصح\".\nوسئل الدارقطني ﵀ عن هذا الحديث فقال: \"يرويه يحيى بن أبي كثير، واختلف عنه: فرواه عكرمة بن عمار، عن يحيى، عن أبي سلمه، عن سالم، عن عائشة ووهم =\n⦗٤٢٤⦘ = فيه، وخالفه [حرب] بن شداد، وعقيل بن خالد، وحسين المعلم، والأوزاعي، وشيبان، فرووه عن يحيى بن أبي كثير قال: حدثني سالم الدوسي، عن عائشة، وهو الصّحيح\".\nتنبيه:\nوقع في \"العلل\" للدارقطني: \"حرث\" بدل \"حرب\" وهو تصحيف.\nوأخرج الخطيب الحديث من طريق شيبان عن يحيى بن أبي كثير على الصواب، ثمّ أخرجه من طريق موسى بن مسعود، عن عكرمة، عن يحيى بن أبي كثير، عن أبي سلمة قال: حدثني مولى المَهري، ثمّ قال: \"كذا رواه عكرمة بن عمار عن يحيى بن أبي كثير، وهو وهم، والصواب عن يحيى، عن سالم نفسه، ولا وجه لإدخال أبي سلمة في الإسناد\".\nويظهر أن عكرمة بن عمار كان يضطرب في هذا الحديث فتارة يرويه عن سالم بدون ذكر أبي سلمة، وتارة بذكره، فقد أخرجه مسلم من طريق عمر بن يونس عنه بذكر أبي سلمة فيه، وأخرجه المصنِّف من طريق عمر بن يونس -أيضًا- عنه بدون ذكر أبي سلمة، وتابع عمر بن يونس عن عكرمة في ذكر أبي سلمة: موسى بن مسعود، أخرجه من طريقه الخطيب كما مرَّ قريبًا، وعكرمة موصوفٌ بأنه يضطرب في حديث يحيى بن أبي كثير وصفه بذلك الإمام أحمد وغيره، وسبق ذلك في ترجمته في ح (٧١).\nفائدة الاستخراج:\nالحديث في صحيح مسلم علَّل العلماء أحد أسانيده، وإخراج المصنِّف له من طريق خالٍ من التعليل من فوائد الاستخراج.\nانظر: التاريخ الكبير للبخاري (٤/ ١٠٩)، العلل للدارقطني -المخطوط (٥/ ل ٨٠ ب - ٨١ أ)، موضح أوهام الجمع والتفريق للخطيب البغدادي (١/ ٢٩٣).","vol":"2","page":420},{"text":"٦٩١ - حدّثنا هلال بن العلاء (^١)، حدّثنا مُعَلَّى (^٢)، حدّثنا أبو عوانة (^٣)، عن أبي بِشْرٍ (^٤)، عن يوسفَ بن مَاهَك (^٥)، عن عبد الله بن عَمرو أنَّ النَّبيَّ ﷺ قال: \"وَيلٌ للأعقابِ مِن النَّارِ\" مرتينِ أو ثلاثًا (^٦).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٢) ابن أسدّ العَمِّي، أبو الهيثم البصري.\n(^٣) الوضاح بن عبد الله اليشكري الواسطي البزاز.\n(^٤) جعفر بن إياس اليشكري، أبو بشر الواسطي، المعروف بـ \"جعفر أبي وحشيَّة\".\nوثقه الأئمة إِلَّا شعبة فإنّه ضعَّف حديثه عن حبيب بن سالم ومجاهد، ولذلك أورده ابن عدي في الكامل ثمّ قال: \"أرجو أنه لا بأس به\"، وقال الذهبي: \"أحد الثقات، أورده ابن عدي في الكامل فأساء\".\nوقال ابن حجر: \"ثقة، من أثبت النَّاس في سعيد بن جبير، وضعَّفه شعبة في حبيب بن سالم ومجاهد\".\nانظر: الجرح والتعديل لابن أبي حاتم (٤٧٣)، الكامل لابن عدى (٥٧٤)، تهذيب الكمال للمزي (٥/ ٥)، الميزان للذهبي (١/ ٤٠٢)، التقريب (٩٣٠).\n(^٥) مَاهَك -بفتح الهاء، وحكي كسرها وهو غير منصرف عند الأكثرين للعجمية والعلّمية- ابن بُهْزَاد -بضم الموحدة، وسكون الهاء بعدها زاي- الفارسي المكي.\nانظر: فتح الباري (١/ ١٧٣)، والتقريب لابن حجر (٧٨٧٨).\n(^٦) أخرجه البخاري في صحيحه -كتاب العلم- باب من رفع صوته بالعلم (الفتح ١/ ١٧٣ ح ٦٠) عن محمّد بن الفضل السدوسي عارم. وأخرجه أيضًا في باب من أعاد الحديث ثلاثًا ليفهم عنه من الكتاب نفسه (الفتح ١/ ٢٢٨ ح ٩٦) عن مسدد.\nوأخرجه في كتاب الوضوء -باب غسل الرجلين ولا يمسح القدمين (الفتح ١/ ٣١٩ =\n⦗٤٢٦⦘ = ح ١٦٣) عن موسى بن إسماعيل المنقري.\nوأخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٤ ح ٢٧) خمستهم عن أبي عوانة الوضاح بن عبد الله اليشكري عن أبي بشر عن يوسف بن ماهك به.","vol":"2","page":425},{"text":"٦٩٢ - حَدثنا محمّد بن يحيى قال: وَفيما قرأتُ على عبد الله بن نافع [الصائغ] (^١)، وحدَّثنيه مُطَرِّفٌ (^٢)، عن مالك (^٣)، ح\nوَحَدثنا الصاغاني، أخبرنا إسحاق بن عيسى (^٤)، أخبرنا مالك، ح\nوَأخبرنا يونس بن عبد الأعلى، أخبرنا ابنُ وَهب، أخبرنا مالك، عن العلاء بن عبد الرّحمن (^٥)، عن أبيهِ، عَن أبي هُرَيرةَ أَنَّ النَّبيَّ ﷺ قال: \"ألَّا أُخبركم بما يَمْحُو الله به الخطايا وَيَرفَعُ بهِ الدَّرَجَات؟ إِسْبَاغُ الوُضُوءِ على المَكَارِهِ (^٦)، وَكَثْرَةُ الخُطَى (^٧) إلى المساجد، وَانْتِظَارُ الصَّلاةِ بَعدَ\n⦗٤٢٧⦘ الصَّلاةِ، فَذَالِكم الرِّبَاطُ، فَذَالِكم الرِّبَاطُ، فَذَالِكم الرِّبَاطُ\" (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو القرشي المخزومي مولاهم المدني، تُكلِّم فيه وقد توبع هنا في هذا الإسناد، انظر: ح (٤٢٩).\n(^٢) ابن عبد الله بن مُطَرِّف بن سليمان اليساري الهلالي، أبو مُصْعَب المدني، ابن أخت الإمام مالك.\n(^٣) الحديث في موطّئه ﵀ -كتاب قصر الصّلاة في السَّفر- باب انتظار الصّلاة والمشي إليها (١/ ١٦١ ح ٥٥).\n(^٤) ابن نجيح البغدادي، أبو يعقوب بن الطَّبَّاع.\n(^٥) لم يذكر اسم أبيه \"ابن عبد الرّحمن\" في (ط) و(ك)، وهو ابن يعقوب الحُرقي مولاهم المدني.\n(^٦) قال النووي: \"إسباغ الوضوء: تمامه، والمكاره تكون بشدَّة البرد، وألم الجسم ونحو ذلك، وكثرة الخطا تكون ببعد الدَّار، وكثرة التكرار\". شرح صحيح مسلم (٣/ ١٤١).\n(^٧) في (م): \"الخطايا\" وهو تصحيف.\n(^٨) أخرجه مسلم في كتاب الطّهارة -باب فضل إسباغ الوضوء على المكاره (١/ ٢١٩ ح ٤١) من طريق معن بن عيسى الأشجعي، عن مالك.\nومن طرقٍ عن إسماعيل بن جعفر كلاهما عن العلاء بن عبد الرّحمن به.","vol":"2","page":426},{"text":"٦٩٣ - حدّثنا محمّد بن يحيى، حدّثنا عثمان بن عمر (^١)، أخبرنا شعبة، عن العلاء بإسنادِهِ (^٢) إلى قوله: \"إلى المساجد\" (^٣).\n_________\n(^١) ابن فارس العبدي البصري، أصله من بخارى.\n(^٢) في (ط) و(ك): \"بنحوه\" بدل \"بإسناده\".\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب فضل إسباغ الوضوء على المكاره (١/ ٢١٩ ح ٤١) من طريق محمّد بن جعفر غندر، عن شعبة، عن العلاء بن عبد الرّحمن به.","vol":"2","page":427},{"text":"<span data-type='title' id=toc-160>بَابُ (^١) بَيَانِ الاقْتِصَادِ في صَبِّ المَاءِ في الوُضُوءِ وَالغُسْلِ، وَتَقْدِيرِ السمَاءِ فِيْهِمَا، وَتَوْقِيتُهُ، وَالدَّلِيلِ عَلَى إِبْطَالِ إِيْجَابِ التَّوْقِيتِ وَالتَّقْدِيرِ في المَاءِ لَهُمَا</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":428},{"text":"٦٩٤ - حدّثنا عليُّ بن حرب، حدّثنا قَبيصةُ (^١)، حدّثنا سفيان (^٢)، عن جَعفر بن محمّد (^٣)، عن أبيهِ، عن جَابر قال: سألناه عن الغُسْلِ مِن الجَنَابةِ فَقال: كان رسولُ الله ﷺ يَصُبُّ على رأسِهِ ثلاثًا.\nفقال له الحسن بن محمّد (^٤): إنِّي رجلٌ كثير الشَّعَر؟ فقال: كانَ رسولُ الله ﷺ أكثر شَعْرًا منك وَأَطْيب (^٥).\n_________\n(^١) ابن عقبة بن محمّد السَّوائي، أبو محمّد البصري.\n(^٢) الظّاهر أنه الثّوريّ، ويحتمل كونه ابن عيينة فقد روي الحديث من طريقه كما في الإسناد الآتي.\n(^٣) ابن علي بن الحسين بن علي بن أبي طالب الهاشمي، أبو عبد الله المدني، المعروف بجعفر الصادق وأبوه يعرف بالباقر، كانا إمامين في الزهد والورع والتقوى والعلم والسؤدد.\n(^٤) ابن علي بن أبي طالب القرشي الهاشمي، أبو محمّد المدني، المعروف أبوه بابن الحنفية، بيَّنته رواية ابن خزيمة الآتية تخريجها في الحديث التالي.\n(^٥) أخرجه مسلم في كتاب الحيض -باب استحباب إفاضة الماء على الرّأس وغيره ثلاثًا (١/ ٢٥٩ ح ٥٧) من طريق عبد الوهّاب الثقفي، عن جعفر بن محمّد عن أبيه به.\nفائدة الاستخراج:\n١ - بيِّن المصنِّف: جعفر بن محمّد، وجاء عند مسلم مهملًا.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطّهارة وهو أظهر.","vol":"2","page":428},{"text":"٦٩٥ - حدّثنا الربيع بن سليمان (^١)، أخبرنا الشّافعيُّ (^٢)، أخبرنا سفيان (^٣)، عن جَعفر بن محمّد، عن أبيهِ، عن جَابر أن النَّبيَّ ﷺ كان يَعْرِفُ على رَأسهِ وهو جُنُبٌ ثَلاثًا (^٤).\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) والحديث في مسنده (ص: ١٩).\n(^٣) ابن عيينة، والشّافعيّ يروي عنه دون الثوري.\n(^٤) أخرجه ابن خزيمة في صحيحه (١/ ١٢١) من طريق عبد الجبار بن العلاء وسعيد بن عبد الرّحمن المخزومي وعمر بن حفص الشيباني ثلاثتهم عن سفيان بن عيينة عن جعفر بن محمّد به.","vol":"2","page":429},{"text":"٦٩٦ - حدثَنا الزَّعْفَرَاني (^١)، حدّثنا عفَّانٌ (^٢)، ح\nوحدثنا يونس بن حَبيب، حدّثنا أبو داودَ (^٣) قالا: حدّثنا شعبةُ، عن عبد الله بن عبد الله بن جَبْرٍ، سمعَ أَنَس بن مالكٍ يقول: كانَ رسولُ الله ﷺ يَتَوَضَّأُ بِمَكُّوكٍ وَيَغْتَسِلُ بِخَمْسِ مَكَاكي (^٤) (^٥).\n_________\n(^١) الحسن بن محمّد بن الصبَّاح البغدادي، أبو علي.\n(^٢) ابن مسلم الصفار الباهلي.\n(^٣) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٢٨١).\n(^٤) بهامش (ط) التعليق التالي: \"كان يتوضأ بمكوكٍ، ويغتسل بخمسة مكاكي، أراد بالمكوك: المدَّ وقيل الصاع، والأول أشبه؛ لأنه جاء في حديثٍ آخر مفسَّرًا بالمدِّ، والمكاكيُّ جمع مَكُّوكٍ على إبدال الياء من الكاف الأخيرة، والمكوك: اسم للمكيال، ويختلف مقداره باختلاف (اصطلاح) النَّاس عليه في البلاد. من النهاية\". أي نقله من النهاية لابن الأثير، وهو فيه (٤/ ٣٥٠).\n(^٥) أخرجه مسلم في كتاب الحيض -باب القدر المستحب من الماء في غسل الجنابة، =\n⦗٤٣٠⦘ = وغسل الرَّجل والمرأة في إناءٍ واحد في حالة واحدة … (١/ ٢٥٧ ح ٥٠) من طريق معاذ بن معاذ العنبري وعبد الرّحمن بن مهدي كلاهما عن شعبة، عن عبد الله بن عبد الله بن جبر به.\nوأخرجه الإمام أحمد في المسند (٣/ ٢٥٩) عن عفان بن مسلم، عن شعبة، عن عبد الله به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في الطّهارة وهو أظهر.","vol":"2","page":429},{"text":"٦٩٧ - حَدثنا أبو عُبيدَةَ ابن أَخي هَنَّادٍ (^١)، حدّثنا أبو نعيم (^٢)، حدّثنا مِسْعَرٍ (^٣)، حدثني شيخٌ مِن الأنصارِ يقال له: عبد الله بن جَبْرٍ (^٤) قال: سمعتُ أنسًا يقول: كانَ [رسول الله ﷺ] (^٥) يغتسل بالصاع إلى خمسةِ أَمْدَادٍ، وكان يَتَوَضَّأُ بالمُدّ (^٦).\n⦗٤٣١⦘ رَواهُ وَكيعٌ، عن مِسْعَرٍ بِمِثْلِهِ (^٧).\n_________\n(^١) هو: السريُّ بن يحيى بن السريِّ التميمي الكوفي.\n(^٢) الفضل بن دُكين التيمي مولاهم الملائي الكوفي.\n(^٣) ابن كِدَام بن ظُهَير الهلالي العامري، أبو سلمة الكوفي.\n(^٤) هو عبد الله بن عبد الله بن جبر بن عَتيك الأنصاري، الّذي مرَّ في الإسناد السابق.\n(^٥) ما بين المعقوفتين سقط من الأصل و(م)، واستدركتها من (ط) و(ك).\n(^٦) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب الوضوء بالمد (الفتح ١/ ٣٦٤ ح ٢٠١) عن أبي نعيم الفضل بن دكين عن مسعرٍ به.\nوأخرجه مسلم في كتاب الحيض -باب القدر المستحب من الماء في غسل الجنابة، وغسل الرَّجل والمرأة في إناءٍ واحد في حالة واحدة … (١/ ٢٥٨ ح ٥١) عن قتيبة بن سعيد، عن وكيع، عن مسعرٍ به. =\n⦗٤٣١⦘ = فائدة الاستخراج:\n١ - بيَّنت رواية المصنِّف: عبد الله بن جبر بأنه شيخٌ من الأنصار، ولم يردّ ذلك عند مسلم.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطّهارة وهو أظهر.\n(^٧) وصله مسلم كما تقدّم في الّذي قبله.","vol":"2","page":430},{"text":"٦٩٨ - حَدثنا الحسن بن عفان (^١)، حدّثنا معاويَةُ بن هشامٍ (^٢)، حدّثنا سفيانُ (^٣)، عن عبد الله بن جَبْرٍ، عن أنس بن مالكٍ قال: سمعتُ رسولَ الله (^٤) ﷺ يقول: \"يَكْفِي مِن الوُضُوءِ المُدُّ، وَيَكفي مِن الغُسْلِ الصَّاعُ\" (^٥).\n_________\n(^١) في (ط) و(ك): \"الحسن بن علي بن عفان\".\n(^٢) القصَّار الأسدي مولاهم، أبو الحسن الكوفي.\n(^٣) الثّوريّ، ومعاوية لا يروي عن ابن عيينة.\n(^٤) في (ط) و(ك): \"عن عبد الله بن جبر قال: سمعت أنس بن مالك يقول: سمعت النبي\".\n(^٥) لم أجد من أخرجه من هذا الطريق، وعزاه الشّيخ الألباني -حفظه الله تعالى- إلى أبي عوانة فقط وقال: \"إسناد جيد وهو على شرط مسلم\".\nانظر سلسلة الأحاديث الصحيحة للألباني (٤/ ٦٤٤ ح ١٩٩١).","vol":"2","page":431},{"text":"٦٩٩ - حدّثنا حمدانُ بن علي (^١)، حدّثنا مُسلم بن إبراهيم (^٢)،\n⦗٤٣٢⦘ حدّثنا وُهَيبٌ (^٣)، حدّثنا أبو رَيْحَانةَ (^٤)، عن سَفِينَةَ قالَ: كان النبيُّ ﷺ\n⦗٤٣٣⦘ يتوضأُ بالمُدِّ وَيَغْتَسِلُ بالصَّاعِ (^٥).\n_________\n(^١) في (ط): \"أحمد بن علي\" وهكذا ذكره الحافظ عن أبي عوانة في \"الإتحاف\" وهو خطأ، وحمدان هو: محمّد بن علي بن عبد الله بن مهران البغدادي، أبو جعفر الورَّاق، وحمدان لقبٌ له انظر: ح (٦٧)، وإتحاف المهرة لابن حجر (٥/ ٥٤٣).\n(^٢) الأزدي الفراهيدي، أبو عمرو البصري.\n(^٣) ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٤) عبد الله بن مطر السعدي مولاهم البصري، ويقال اسمه: زياد بن مطر، والأول أشهر.\nقال عنه ابن معين: \"ليس به بأس\"، وقال مرّة: \"صالح\"، وقال ابن المديني: \"صالح، وسط، ليس به بأس\"، وقال الإمام أحمد: \"ما أعلم إِلَّا خيرًا\"، وقال النسائي: \"لا بأس به\"، وذكره ابن حبّان وابن شاهين في الثقات وقال ابن حبّان: \"ربما أخطأ\"، وذكره ابن عدي في الكامل وذكر حديثه هذا وقال: \"وهذا الحديث معروف عن سفينة من رواية أبي ريحانة عنه، وهو عزيز الرِّواية، ولا أعرف له منكرًا فأذكره\".\nوقال النسائي مرّة: \"ليس بالقوي\"، وذكره ابن الجوزي في الضعفاء لذلك، وقد سبق عن النسائي أيضًا توثيقه.\nوقال ابن خلفون: \"تغيَّر بأخرة، ومن سمع منه قديمًا فحديثه صالح\".\nوقال الذهبي: \"صدوق\"، وقال ابن حجر: \"صدوقٌ تغيَّر بأخرة\".\nولعلّ ابن خلفون وصفه بالتغيُّر أخذًا برواية مسلم لهذا الحديث؛ فإن فيها بعد رواية الحديث عن علي بن حجر، عن إسماعيل بن عليَّة، عن أبي ريحانة به، قال عقب الحديث: \"وقد كان كَبِر وما كنت أثق بحديثه\".\nأي أن القائل هو: ابن عليَّة، والمقول فيه القول هو: أبو ريحانة، وهكذا فسَّره ابن حجر في التهذيب، وفسَّر النووي ﵀ أن القائل هو أبو ريحانة، والمقول فيه هو سفينة، ويظهر أن الصواب الأوّل، ويبدو أن هذا التغيُّر كان يسيرًا غير مؤثر بحيث لم يذكره سبط بن العجمي وابن الكيَّال في المختلطين والله أعلم، وذكره محقِّق الكواكب النيِّرات في الملحق بآخر الكتاب، وللبحث بقية تأتي في تخريج الحديث (٧٠٠) إن شاء الله تعالى.\nانظر: معرفة الرجال لابن محرز (٨٩)، سؤالات ابن الجنيد (ص: ٣١١)، سؤالات عثمان بن أبي شيبة لابن المديني (ص: ٧٧، ١٧٠)، العلل رواية عبد الله بن أحمد =\n⦗٤٣٣⦘ = (٣/ ١٣٦)، الجرح والتعديل لابن أبي حاتم (٥/ ١٦٨)، الثقات لابن حبّان (٥/ ٣٦)، الكامل لابن عدي (٤/ ١٥٦٧)، الثقات لابن شاهين (ص: ١٨٩)، الضعفاء لابن الجوزي (١٤٢)، تهذيب الكمال للمزي (١٦/ ١٤٦)، ديوان الضعفاء للذهبي (ص: ٢٢٩)، تهذيب التهذيب (٦/ ٣٢)، والتقريب لابن حجر (٣٦٢٣)، الكواكب النيِّرات لابن الكيَّال (ص: ٤٨٥).\n(^٥) أخرجه مسلم في كتاب الحيض -باب القدر المستحب من الماء في غسل الجنابة، وغسل الرَّجل والمرأة في إناء واحد في حالة واحدة … (١/ ٢٥٨ ح ٥٣) من طريق بشر بن المفضِّل عن أبي ريحانة به.\nفائدة الاستخراج:\n١ - رواية مسلم فيها: \"يتطهَّر بالمد\"، وبيَّنت رواية المصنِّف أن المراد بالتطهُّر هو: الوضوء.\n٢ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطّهارة وهو أظهر.","vol":"2","page":431},{"text":"٧٠٠ - حدثَنا أحمد بن أبي رَوحٍ (^١)، حدّثنا ابن عُلَيَّةَ (^٢)، عن\n⦗٤٣٤⦘ أبي ريحانةَ، عن سَفِينَةَ بِمِثلِهِ (^٣).\n_________\n(^١) القرشي البغدادي، نزيل جرجان، ذكره ابن عدي في الكامل وقال عنه: \"أحاديثه ليست بالمستقيمة\"، وقال الخطيب: \"حدَّث عن يزيد بن هارون، ومحمد بن مُصْعَب القرقساني أحاديث منكرة\". وقد تابعه على حديثه هذا ثقتان كما سيأتي في التخريج، والحمد لله.\nانظر: الكامل لابن عدي (١/ ١٩٨)، تاريخ جرجان للسهمي (ص: ٦٤)، تاريخ بغداد للخطيب (٤/ ١٥٨)، ميزان الاعتدال للذهبي (١/ ٩٨)، لسان الميزان لابن حجر (١/ ١٧٢).\n(^٢) إسماعيل بن إبراهيم بن مِقْسم الأسدي مولاهم، أبو بشر البصري، المعروف بابن عُلَيَّة.\n(^٣) أخرجه مسلم في كتاب الحيض -باب القدر المستحب من الماء في غسل الجنابة، وغسل الرَّجل والمرأة في إناء واحد في حالة واحدة … (١/ ٢٥٨ ح ٥٣) عن أبى بكر بن أبي شيبة، وعلي بن حجر كلاهما عن ابن عُليَّة عن أبي ريحانة به، وقال عقب الحديث: \"وفي حديث ابن حجر أو قال: يطهِّره المُدُّ، وقال: وقد كان كَبِر وما كنت أثق بحديثه\".\nوسبق الخلاف قريبًا في هذا القائل، وأن الظّاهر أنه ابن عُلَيَّة.\nفائدة الاستخراج:\n١ - أخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في كتاب الطّهارة وهو أظهر.\n٢ - الحديث عند مسلم من طريق بشر بن المفضل (توفي سنة ١٨٦ هـ)، وابن عليَّة (توفي سنة ١٩٣ هـ) وهو قد أدرك أبا ريحانة في الكبر كما صرَّح، وأخرجه المصنِّف -في الإسناد السابق- من طريق وهيب بن خالد (توفي سنة ١٦٥ هـ) وهو متقدِّمٌ عنهما، والظاهر أن يكون مثل هذا سمع من أبي ريحانة قبلهما، وفي هذا تقوية لإسناد مسلم، والله أعلم.","vol":"2","page":433},{"text":"٧٠١ - حدّثنا أبو الأزهر (^١)، حدّثنا علي بن عاصم (^٢)، عن\n⦗٤٣٥⦘ أبي ريحانة بإسنادِهِ مثلَه (^٣).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن صُهيب الواسطي، أبو الحسن القرشي التيمي مولاهم، توفي سنة (٢٠١ هـ).\nاختلف فيه لكونه كان يخطئ ويصر على الخطأ، فإذا بُيِّن له لم يرجع، وقد أغلظ بعض الأئمة فيه القول لذلك.\nوفصّل فيه يعقوب بن شيبة وغيره تفصيلا حسنًا فقال: \"سمعت علي بن عاصم على اختلاف أصحابنا فيه، منهم من أنكر عليه كثرة الخطأ والغلط، ومنهم من أنكر عليه تماديه في ذلك وتركه الرجوع عما يخالفه النَّاس فيه، ولجاجته فيه، وثباته على الخطأ، =\n⦗٤٣٥⦘ = ومنهم من تكلم في سوء حفظه واشتباه الأمر عليه في بعض ما حدَّث به من سوء حفظه وتوانيه عن تصحيح ما كتب الوراقون له، ومنهم من قصته أغلظ من هذه القصص، وقد كان -رحمة الله علينا وعليه- من أهل الدين والصلاح والخير البارع، شديد التوقِّي، وللحديث آفاتٌ تفسده\".\nوذكره الذهبي في \"الميزان\" ثمّ قال: \"هو مع ضعفه صدوقٌ له صولةٌ كبيرة في زمانه\"، وقال في الكاشف: \"ضعَّفوه\"، وفي المغني: \"حافظٌ مشهورٌ، ضعفوه، وكان مكثرًا\".\nوقال الحافظ ابن حجر: \"صدوقٌ، يخطئ ويصرُّ، ورمي بالتشيُّع\".\nوقد تابعه بشر بن المفضل، وإسماعيل بن عُليَّة، ووهيب بن خالد كما سبق.\nانظر: معرفة الرجال لابن محرز (١/ ٥٠) و(٢١٣)، العلل رواية عبد الله بن أحمد (١/ ١٥٦)، سؤالات أبي داود للإمام أحمد (ص: ٣٢٢)، التاريخ الصغير (٢٦٩) والضعفاء الصغير للبخاري (ص: ١٦٦)، الثقات للعجلي (١٥٦)، أبو زرعة الرازي وجهوده (٣٩٤ - ٣٩٥، ٦٤٠)، الضعفاء للنسائي (ص: ١٧٩)، الضعفاء للعقيلي (٣/ ٢٤٥)، الجرح والتعديل لابن أبي حاتم (٦/ ١٩٨)، المجروحين لابن حبّان (١١٣)، الكامل لابن عدي (٥/ ١٨٣٥)، تاريخ بغداد للخطيب (١١/ ٤٤٦)، الضعفاء لابن الجوزي (١٩٥)، تهذيب الكمال للمزي (٢٠/ ٥٠٤)، الكاشف (٤٢)، والميزان (٣/ ١٣٥)، والمغني في الضعفاء للذهبي (٤٥٠)، شرح علل التّرمذيّ لابن رجب (٨٨٠)، تهذيب التهذيب (٧/ ٢٩٤)، والتقريب لابن حجر (٤٧٥٨).\n(^٣) في (ط) و(ك): \"عن أبي ريحانة عن سفينة بمثله\".\nوالحديث أخرجه الإمام أحمد في المسند (٥/ ٢٢٢) عن علي بن عاصم عن أبي ريحانة به.","vol":"2","page":434},{"text":"٧٠٢ - حدثَنا الدَّقيقي (^١)، حدّثنا يزيد بن هارون، ح\nوحدثنا علي بن حرب، حدّثنا محاضرٌ (^٢)، كلاهما عن عاصمٍ (^٣)، عن مُعَاذةَ [قالت] (^٤): أخْبَرَتْني عائشةُ أَنَّها كانت تَغْتَسِلُ هِي وَرَسولُ الله ﷺ مِن إناءٍ واحدٍ (^٥).\n_________\n(^١) محمّد بن عبد الملك الواسطي.\n(^٢) ابن المُوَرِّع الهَمْدَاني، أبو الموَرِّع الكوفي، فيه كلامٌ يسير، انظر: (ح ٦١)، وقد تابعه هنا يزيد ابن هارون.\n(^٣) ابن سليمان الأحول، أبو عبد الرّحمن البصري.\n(^٤) ما بين المعقوفتين من (ط) و(ك)، ومعاذة هي: بنت عبد الله العدويَّة، أم الصهباء البصرية.\n(^٥) أخرجه مسلم في كتاب الحيض -باب القدر المستحب من الماء في غسل الجنابة، وغسل الرَّجل والمرأة في إناءٍ واحدٍ في حالة واحدة (١/ ٢٥٧ ح ٤٦) من طريق زهير بن معاوية عن عاصم الأحول عن معاذة به.\nوأخرجه الإمام أحمد في المسند (٦/ ٢٣٥) عن يزيد بن هارون عن عاصمٍ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في الطّهارة وهو أظهر.","vol":"2","page":436},{"text":"٧٠٣ - حدّثنا الربيع بن سليمان (^١)، أخبرنا الشَّافعيُّ (^٢)، أخبرنا سفيانُ، عَن عاصم، عن مُعاذةَ العَدَوِيَّةِ، عَن عائشةَ قالت: كنتُ أَغْتَسِلُ أَنَا ورسولُ الله ﷺ مِن إناءٍ واحدٍ* (^٣) فربما قلتُ:\n⦗٤٣٧⦘ أَبْقِ لِي، أَبْقِ لِي (^٤).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) والحديث في مسنده (ص: ٩)، والشّافعيّ يروي عن ابن عيينة دون الثّوريّ.\n(^٣) ما بين النجمين سقط من (م).\n(^٤) أخرجه النسائي في السنن -كتاب الطّهارة -باب الرُّخصة في الاغتسال بفضل الجنب (١/ ١٣٠) من طريق شعبة، وعبد الله بن المبارك.\nوأخرجه الإمام أحمد في المسند (٦/ ١٦١) عن مروان الفزاري ثلاثتهم عن عاصم الأحول به.","vol":"2","page":436},{"text":"<span data-type='title' id=toc-161>بَابُ (^١) الدَّلِيلِ عَلَى إِيْجَابِ الوُضُوءِ لِكُلِّ صَلَاةٍ، وَأَنَّها لا تُقْبَلُ إِلا مِنْ طَاهِرٍ [وما عليه طاهر، وبيان نسخ الوضوء لكلِّ صلاة، والإباحة لمن يصلي الصلوات بوضوءٍ واحدٍ، وأن المتطهر لا يجب عليه وضوءٌ لصلاةٍ بوضوءٍ واحد ولا لغيرها حتّى يُحدث، والدليل على أنه لا يزيل طهارته ظَنُّه أنه أحدث وأنه لا يجب عليه الوضوء حتّى يستيقن]</span> (^٢)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":438},{"text":"٧٠٤ - حدّثنا محمّد بن يحيى، وإبراهيم بن مرزوق (^١) قالا: حدّثنا وَهْبُ بن جَرير (^٢)، حدّثنا شعبةُ، عن سماكٍ (^٣)، عن مُصعَب بن\n⦗٤٤٠⦘ سَعْدٍ (^٤) قال: جَعَلَ النّاسُ يُثْنُونَ على ابن عامرٍ (^٥) عِندَ مَوتهِ، فقال ابنُ عمر: أما إنِّي لستُ بِأَغَشِّهم لك، ولكنِّي سَمِعْتُ رسولَ الله ﷺ يقول: \"إِنَّ الله لا يقبلُ صَلاةً بغيرِ طَهُورٍ وَلا صدقةً مِن غُلُولٍ\" (^٦).\n_________\n(^١) ابن دينار الأموي، أبو إسحاق البصري.\n(^٢) ابن حازم بن زيد الأزدي، أبو العباس البصري.\n(^٣) ابن حرب بن أوس بن خالد الذهلي البكري، الكوفي، توفي سنة (١٢٣ هـ).\nضعفه شعبة -وغمزه لقبوله التلقين-، وضعفه الثّوريّ، وعبد الله بن المبارك، وقال علي بن المديني: \"روايته عن عكرمة مضطربة\"، وقال الإمام أحمد: \"مضطرب الحديث\"، وقال ابن عمار الموصلي: \"يقولون: إنّه كان يغلط، ويختلفون في حديثه\"، وقال ابن خراش: \"في حديثه لين\"، وقال صالح جزرة: \"يُضعَّف\"، وقال النسائي: \"ليس بالقوي، وكان يقبل التلقين\"، وقال أيضًا: \"إذا انفرد بأصلٍ لم يكن بحجة، لأنه كان يُلقَّن فيتلقَّن\"، وذكره العقيلي في الضعفاء.\nووثقه ابن معين، وذكر أنه عِيب عليه إسناده أحاديث لم يسندها غيره، وقال =\n⦗٤٣٩⦘ = العجلي: \"جائز الحديث، إِلَّا أنه كان في حديث عكرمة ربما وصل الشيء عن ابن عبّاس، وكان الثّوريّ يضعفه بعض الضعف، وكان جائز الحديث، لم يترك حديثه أحد، ولم يرغب عنه أحد\".\nوقال أبو حاتم: \"صدوق، ثقة\"، وقال البزار: \"كان رجلًا مشهورًا، لا أعلم أحدًا تركه، وكان قد تغيَّر قبل موته\"، ونقل المزي عن النسائي أنه قال: \"ليس به بأس، في حديثه شيء\" وذكره ابن حبّان، وابن شاهين في الثقات، وقال ابن حبّان: \"يخطئ كثيرًا\"، وقال ابن عدي: \"أحاديثه حسان عمن روى عنه، وهو صدوق لا بأس به\".\nوفصَّل فيه يعقوب بن شيبة تفصيلًا حسنًا فقال: \"روايته عن عكرمة خاصّة مضطربة، وهو في غير عكرمة صالح، وليس من المتثبتين، ومن سمع منه قديمًا مثل: شعبة، وسفيان فحديثهم عنه صحيح مستقيم، والذي قاله ابن المبارك إنّما يرى أنه فيمن سمع منه بأخرة\".\nوقال الذهبي: \"صالح الحديث، كان شعبة يضعفه\"، وقال في المغني: \"صدوق جليل\"، وفي الكاشف: \"ثقة، ساء حفظه\"، وقال ابن حجر: \"صدوق، وروايته عن عكرمة خاصّة مضطربة، وقد تغيَّر بأخرة فكان ربما تلقَّن\".\nومحصَّل كلام هؤلاء الأئمة أنه ثقة في نفسه، ويضطرب في حديثه عن عكرمة خاصّة، وأنه كان يقبل التلقين، وأنه تغيَّر بأخرة، وهذا من رواية شعبة عنه، إضافة إلى كون الحديث في صحيح مسلم.\nانظر: الثقات للعجلي (١/ ٤٣٦)، المعرفة والتاريخ للفسوي (٦٣٨)، سنن النسائي (٨/ ٣١٩)، الضعفاء للعقيلي (١٧٨)، الجرح والتعديل لابن أبي حاتم (٤/ ٢٧٩)، الثقات لابن حبّان (٤/ ٣٣٩)، الكامل لابن عدي (٣/ ١٢٩٩)، الثقات لابن شاهين (ص: ١٥٧)، تاريخ بغداد للخطيب (٩/ ٢١٤)، تهذيب الكمال للمزي (١١١٥) الميزان (٢٣٢)، والكاشف (١/ ٤٦٥)، وديوان الضعفاء (ص: ١٧٧)، والمغني للذهبي (١/ ٢٨٥)، تهذيب التهذيب (٤/ ٢١١)، والتقريب لابن حجر (٢٦٢٤)، الكواكب النيِّرات لابن الكيال (ص: ٢٣٧).\n(^٤) ابن أبي وقّاص القرشي الزّهريُّ، أبو زرارة المدني.\n(^٥) عبد الله بن عامر بن كُرَيز بن ربيعة بن حبيب بن عبد شمس القرشي العبشمي، وهو ممّن حنَّكه النبي ﷺ وهو ابن ثلاث سنين، وهو ابن خال أمير المؤمنين عثمان بن عفان ﵄، وهو الذي افتتح خراسان، وقد ولَّاه عثمان البصرة وفارس، ثمّ ولَّاه معاوية ﵁ البصرة بعد ذلك كان من سادات قريش، سخيًّا كريمًا، رفيقًا، حليمًا، عمل السِّقايات للحجاج بعرفة، أُرتجَّ عليه في الخطبة يوم الأضحى بالبصرة، فمكث ساعة ثمّ قال: \"والله لا أجمع عليكم عِيًّا ولؤمًا، من أخذ شاة من السوق فعليَّ ثمنها\"، توفي سنة (٥٩ هـ).\nانظر: طبقات ابن سعد (٥/ ٤٤)، المعارف لابن قتيبة (ص: ٣٢٠)، سير أعلام النُّبَلاء للذهبي (٣/ ١٨)، الإصابة لابن حجر (٥/ ١٦).\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب وجوب الطّهارة للصلاة (١/ ٢٠٤ ح ١) من طريق محمّد بن جعفر عن شعبة عن سماك بن حرب به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث على ما قبله، وبيَّن المصنِّف لفظه.","vol":"2","page":438},{"text":"٧٠٥ - حدّثنا محمّد بن حَيُّويَه (^١)، وأبو المُثنى (^٢) قالا: حدّثنا\n⦗٤٤١⦘ أبو الوليد (^٣)، حدّثنا زائدةُ (^٤)، وأبو عَوانة (^٥)، عن سَماكٍ، عن مُصْعَب بن سعدٍ، عن ابن عُمَرَ أَن النَّبيَّ ﷺ قال: \"لا يَقْبَلُ الله صدقةً مِن غُلُولٍ، ولا يَقبلُ صَلاةً (^٦) بغيرِ طَهُورٍ\" (^٧).\nوقال أبو عوانة (^٨) في حديثه: كنتَ على البصرة … \"ولا يَقبلُ صَلاةً\n⦗٤٤٢⦘ بغير طَهُورٍ\".\nقال أبو عَوانة (^٩): فَدَلَّ قولُه أن قَبُولهَا باجتنابِهِ أكل الحرام وَلُبْسَ الحَرامِ.\n_________\n(^١) محمّد بن يحيى بن موسى الإسفراييني.\n(^٢) معاذ بن المثنى بن معاذ العنبري البصري.\n(^٣) الطيالسي، هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٤) ابن قُدَامة الثقفي، أبو الصَّلْت الكوفي.\n(^٥) الوضَّاح بن عبد الله اليشكري الواسطي البزاز.\n(^٦) في (ط) و(ك): \"ولا صلاةً بغير طهور\".\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب وجوب الطّهارة للصلاة (١/ ٢٠٤ ح ١) من طريق وكيع عن إسرائيل، ومن طريق حسين بن علي عن زائدة، وعن سعيد بن منصور، وقتيبة بن سعيد، وأبي كامل الجحدري ثلاثتهم عن أبي عوانة الوضاح بن عبد الله اليشكري، ثلاثتهم عن سماك بن حرب به.\nفائدة الاستخراج:\nعلَّق المصنِّف على ما يُستنبط من الحديث من فقه، وهذا من فوائد الاستخراج.\n(^٨) قوله: \"أبو عوانة\" ليس في (ط) و(ك)، والمراد به هنا الوضاح بن عبد الله اليشكري، وقوله: \"كنتَ على البصرة\" يعني به: ابن عامر المذكور في الحديث الّذي قبله، قال النووي: \"معناه أنك لستَ بسالمٍ من الغلول فقد كنتَ واليًا على البصرة، وتعلّقت بك تبعاتٌ من حقوق الله، وحقوق العباد، ولا يقبل الدُّعاء لمن هذه صفته، كما لا تقبل الصّلاة والصدقة إِلَّا من متصوِّنٍ، والظاهر والله أعلم أن ابن عمر قصد زجر ابن عامر وحثِّه على التوبة، وتحريضه على الإقلاع عن المخالفات، ولم يرد القطع حقيقةً بأن الدُّعاء للفساق لا ينفع، فلم يزل النبيُّ ﷺ والسلف والخلف يدعون للكفار وأصحاب المعاصي بالهداية والتوبة، والله أعلم\". =\n⦗٤٤٢⦘ = انظر: شرح صحيح مسلم للنووي (٣/ ١٠٣ - ١٠٤).\n(^٩) هو المصنّف رحمه الله تعالى.","vol":"2","page":440},{"text":"٧٠٦ - حدثَنا السُّلَمي، حدّثنا عبد الرزّاق (^١) أخبرنا مَعْمَرٌ، عن همام بن مُنَبِّهٍ قال: هذا ما حَدثنا أبو هُريرَةَ عن محمدٍ رسولِ الله ﷺ فذكر أحاديثَ منها: وقال رسولُ الله ﷺ: \"لا تُقْبَلُ (^٢) صلاةُ أحدِكم إذا أَحْدَثَ حتَّى يَتَوَضَّأ\" (^٣).\n[قال أبو عوانة: من هنا لم يُخرِّجه أصحابنا] (^٤).\n_________\n(^١) هو في مصنَّف عبد الرزّاق (١/ ١٣٩) بلفظ: \"لا يقبل الله صلاة من أحدث حتّى يتوضَّأ\".\n(^٢) في (م): \"لا يقبل\".\n(^٣) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب لا تُقبل صلاة بغير طهور (الفتح ١/ ٢٨٢ ح ١٣٥) عن إسحاق بن راهويه.\nوأخرجه مسلم في كتاب الطّهارة -باب وجوب الطّهارة للصلاة (١/ ٢٠٤ ح ٢) عن محمّد بن رافع.\nوأخرجه البغوي في شرح السنَّة (١/ ٣٢٨) من طريق السلمي -شيخ المصنِّف- ثلاثتهم عن عبد الرزّاق عن معمر به، ولفظ البغوي كلفظ المصنِّف.\n(^٤) ما بين المعقوفتين من (ط) و(ك) يشير بذلك إلى أن الأحاديث التي يسوقها من هنا =\n⦗٤٤٣⦘ = إلى الموضع الآتي (في نهاية ح ٧١٤) هي من الأحاديث التي زادها على صحيحي مسلم وأحمد بن سلمة.","vol":"2","page":442},{"text":"٧٠٧ - ز- حدّثنا علي بن حرب، حدّثنا أبو عامر (^١)، ح\nوحدثَنا محمّد بن يحيى، حدّثنا وهبُ بن جَرير (^٢) قالا: حدّثنا شعبةُ، عن قتادة (^٣)، عن أبي المَلِيح (^٤)، عن أبيهِ، عَن النّبيّ ﷺ[قال] (^٥): \"إِنَّ الله لا يقبلُ صَلاةً بغيرِ طَهُورٍ، وَلا صَدقةً مِن غُلُولٍ\" (^٦).\n_________\n(^١) العَقَدي، عبد الملك بن عمرو القيسي البصري.\n(^٢) ابن حازم بن زيد الأزدي، أبو العباس البصري.\n(^٣) ابن دعامة بن قتادة السدوسي، أبو الخطّاب البصري، مدلِّسٌ جعله الحافظ في المرتبة الثّالثة من المدلِّسين، وهذا الحديث من رواية شعبة عنه، وقد كفانا تدليسه. انظر: ح (١٧).\n(^٤) مختلفٌ في اسمه، فقيل: عامر، وقيل: زيد، وأبوه: أسامة بن عمير الهذلي البصري.\n(^٥) ما بين المعقوفتين من (ط) و(ك).\n(^٦) أخرجه أبو داود في سننه -كتاب الطّهارة -باب فرض الوضوء (١/ ١٦ ح ٥٩) عن مسلم بن إبراهيم. وصحَّح الحافظ ابن حجر إسناد أبي داود في الفتح (٣/ ٣٢٦ ح ١٣١٠).\nوأخرجه النسائي في سننه -كتاب الزكاة -باب الصَّدقة من غلول (٥/ ٥٦) من طريق يزيد بن زريع، وبشر بن المفضل.\nوأخرجه ابن ماجه في سننه -كتاب الطّهارة -باب لا يقبل الله صلاة بغير طهور (١/ ١٠٠ ح ٢٧١) من طريق يزيد بن زريع، ويحيى بن سعيد القطان، ومحمد بن جعفر كلهم عن شعبة عن قتادة عن أبي المليح به. =\n⦗٤٤٤⦘ = وأخرجه النسائي في سننه -كتاب الطّهارة- باب فرض الوضوء (١/ ٨٧) من طريق أبي عوانة الوضاح بن عبد الله اليشكري.\nوأخرجه الإمام أحمد في المسند (٥/ ٧٥) من طريق سعيد بن أبي عروبة كلاهما عن قتادة عن أبي المليح به. والحديث صححه الشّيخ الألباني حفظه الله تعالى في الإرواء (١/ ١٥٤).\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":443},{"text":"٧٠٨ - ز- حدّثنا أبو الأزهر (^١)، حدّثنا يعقوبُ بن إبراهيم (^٢)، ثنا أبي عن ابنْ (^٣) إسحاق (^٤)، وحدثني يزيد بن أبي\n⦗٤٤٥⦘ حَبيب (^٥)، عن سِنَانٍ الكِنْدِي (^٦)، عن أنس بن مالكٍ، [ح\n⦗٤٤٧⦘ وحدثنا محمّد بن يحيى، حدّثنا قتيبة، حدّثنا اللَّيث، عن يزيد بن حبيب، عن سعد بن سنان، عن أنس بن مالك] (^٧) قال: قال النبيُّ ﷺ: \"لا تُقْبَلُ صَلاة بغير طَهُورٍ، ولا صَدَقَةٌ مِن غُلُولٍ\" (^٨).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي مولاهم النيسابوري.\n(^٢) سعد بن إبراهيم بن عبد الرّحمن بن عوف الزهري.\n(^٣) من هنا سقطت لوحةٌ من نسخة (ط)، وهي إلى أثناء ح (٧١٥)، وستأتي الإشارة إلى نهاية السقط في موضعه إن شاء الله تعالى.\n(^٤) محمّد بن إسحاق بن يسار القرشي المطَّلبي مولاهم، توفي سنة (١٥٠ هـ) أو بعده.\nاختلِف فيه اختلافًا كبيرًا، فوثقه ابن معين وغيره، وصحَّح حديثه ابن المديني، وكذَّبه بعضهم، وبعضهم ضعَّفه، وأكثر الأئمة على تحسين حديثه -إذا لم يخالف من هو أحسن حالًا منه- إذا صرَّح بالتحديث، فإنّه مدلِّس في المرتبة الرّابعة فيهم، وحديثه عن الزّهريّ ضعيف، وقد رُمي بالتشيُّع والقدر.\nوقد دافع عنه ابن المديني، والبخاري -في جزء القراءة خلف الإمام-، والخطيب، وابن سيد النَّاس والذهبي -في الميزان- وغيرهم، فيما قيل فيه.\nقال الذهبي: \"كان صدوقًا من بحور العلم، وله غرائب في سعة ما روى تُستنكر، واختُلِف في الاحتجاج به، وحديثه حسنٌ وقد صحَّحه جماعة\". =\n⦗٤٤٥⦘ = وقال ابن حجر: \"صدوق، يدلِّس، ورمي بالتشيُّع والقدر\".\nوقد صرَّح بالتحديث في هذا الحديث، وتابعه اللَّيث في الإسناد الآخر المقرون به كما سيأتي.\nانظر: تاريخ الدوري (٥٠٣ - ٥٠٥)، تاريخ الدارمي عن ابن معين (ص: ٤٤)، العلل رواية عبد الله بن أحمد (٣٠٣) و(٣/ ٢١٤، ٢١٦)، القراءة خلف الإمام للإمام البخاريّ (ص: ٣٦ - ٣٧ وهو مطبوع باسم: خير الكلام في القراءة خلف الإمام)، الضعفاء للعقيلي (٤/ ٢٣)، الجرح والتعديل لابن أبي حاتم (٧/ ١٩١)، الكامل لابن عدي (٦/ ٢١١٦)، تاريخ بغداد للخطيب (١/ ٢١٤)، عيون الأثر لابن سيد النَّاس (١/ ١٢ - ٢٣) تهذيب الكمال للمزي (٢٤/ ٤٠٥)، الكاشف (١٥٦)، وميزان الاعتدال للذهبي (٤٦٨)، شرح علل التّرمذيّ لابن رجب (١/ ٤١٢) و(٦٧٥)، تعريف أهل التقديس (ص: ١٣٢)، وتهذيب التهذيب (٩/ ٣٣) والتقريب لابن حجر (٥٧٢٥).\n(^٥) أبو رجاء المصري، واسم أبي حبيب: سُوَيْد.\n(^٦) سنان بن سعد الكِندي المصري، ويقال: سعد بن سنان -كما في الإسناد الآخر، وكان محمّد بن إسحاق مرّة يقول: سعد بن سنان، مرّة يقول: سنان بن سعد، وكان عمرو بن الحارث، وعبد الله بن لَهيعة، وسعيد بن أبي أيوب يقولون: \"يزيد بن أبي حبيب، عن سنان بن سعد\" وكان اللَّيث يقول: سعد بن سنان\"، وقال الإمام البخاريّ: \"الصّحيح عندي: سنان بن سعد وهو صالح مقارب الحديث، وسعد بن سنان خطأ، إنّما قاله اللَّيث\". وقال ابن حبّان أيضًا: \"أرجو أن يكون الصّحيح: سنان بن سعد\".\nوترجم له الأكثر على أنه: سعد بن سنان، مثل: والجوزجاني، والعجلي وغيرهم. =\n⦗٤٤٦⦘ = وثقه ابن معين، والعجلي، وقال البخاريّ: \"صالح، مقارب الحديث\"، وذكره ابن حبّان في الثقات وقال: \"حدث عنه المصريون، وهم مختلفون فيه، يقولون: سعد بن سنان، وسعيد بن سنان، وسنان بن سعد، وأرجو أن يكون الصّحيح: سنان بن سعد، وقد اعتبرت حديثه فرأيت ما روي عن سنان بن سعد يشبه أحاديث الثقات، وما روي عن سعد بن سنان، وسعيد بن سنان فيه المنكير -كأنهما اثنان- فالله أعلم\".\nوقال ابن سعد: منكر الحديث (نقله ابن حجر عن ابن سعد، ولم أجده في \"الطبقات\" له!) وقال الإمام أحمد: \"حديثه غير محفوظ، حديثُ مضطرب\"، وقال أيضًا: \"لم أكتب حديث لأنهم اضطربوا فيه، فقال بعضهم: سنان بن سعد، وقال بعضهم: سعد بن سنان\".\nعقَّب ابن عدي بعد أن ذكر عدة أحاديث له - ليس منها هذا الحديث الّذي رواه المصنِّف- قال: \"وهذه الأحاديث يحمل بعضها بعضًا، وليس ممّا يجب أن تترك أصلًا كما ذكره ابن حنبل أنه ترك هذه الأحاديث للاختلاف الّذي فيه من سعد بن سنان، وسنان بن سعد؛ لأن في الحديث وفي أسانيدها (كذا!) ما هو أكثر اضطرابا [منها] في هذه الأسانيد، ولم يتركه أحدٌ أصلًا بل أدخلوه في مسندهم (كذا!) وتصانيفهم\". وما بين المعقوفتين [] من مخطوطة الكامل.\nوقال الجوزجاني: \"أحاديثه واهية، ولا تشبه أحاديث النَّاس عن أنس\"، وقال النسائي مرّة: \"ليس بثقة\"، ومرة قال: \"منكر الحديث\"، وذكره العقيلي، وابن عدي، والدارقطني، وابن الجوزي في الضعفاء، وسبق قريبًا نقل كلام ابن عديٍ فيه.\nوقال الذهبي في الديوان: \"ضعفوه\"، وزاد في المغني: \"ولم يترك\"، وقال في الكاشف: \"ليس بحجة\".\nوقال الحافظ ابن حجر: \"صدوق، له أفراد\". والأكثر على تضعيفه كما سبق، فهو في =\n⦗٤٤٧⦘ = درجة من يحتاج إلى متابع، وحديثه هذا له شواهد كما سيأتي في التخريج.\nانظر: التاريخ الكبير للبخاري (٤/ ١٦٣)، أحوال الرجال للجوزجاني (ص: ٢٦٥)، الثقات للعجلي (١/ ٣٩٠٩)، الضعفاء والمتروكين للنسائي (ص: ١٢٤ و١٣٠)، الضعفاء للعقيلي (١١٨)، الثقات لابن حبّان (٤/ ٣٣٦)، الكامل لابن عدي (٣/ ١١٩١) ومخطوطة الكامل (ص: ٣٤٦ - ٣٤٧)، الضعفاء والمتروكين للدارقطني (ص: ٢٣٤)، ترتيب علل التّرمذيّ الكبير لأبي طالب القاضي (١/ ٣٢١)، الضعفاء والمتروكين لابن الجوزي (١/ ٣١٢)، تهذيب الكمال للمزي (١٠/ ٢٦٥)، الكاشف (١/ ٤٢٨)، والمغني في الضعفاء (١/ ٢٥٤) وديوان الضعفاء للذهبي (ص: ١٥٤)، تهذيب التهذيب (٣/ ٤١١) والتقريب لابن حجر (٢٢٣٨).\n(^٧) ما بين المعقوفتين من (ك).\nوهذا الإسناد ذكره الحافظ ابن حجر في \"إتحاف المهرة\" (٤٥) وعزاه إلى أبي عوانة ونبَّه إلى أنه قال فيه: \"سعد بن سنان\" بدلًا من \"سنان بن سعد\".\n(^٨) أخرجه ابن ماجه في السنن -كتاب الطّهارة- باب لا يقبل الله صلاة بغير طهور (١/ ١٠٠ ح ٢٧٣) من طريق أبي زهير عبد الرّحمن بن مغراء عن محمّد بن إسحاق عن يزيد بن أبي حبيب به.\nوأخرجه الخطيب في تاريخ بغداد (٤/ ٣٢١) من طريق محمّد بن معاوية عن اللَّيث بن سعد عن يزيد بن أبي حبيب به.\nوالحديث ذكره الهيثمي في مجمع الزوائد (١/ ٢٢٧) وعزاه إلى أبي يعلى وقال: \"فيه ابن سنان عن أنس، وعنه يزيد بن أبي حبيب ولم أر من ذكره\"؟. =\n⦗٤٤٨⦘ = ونقل المحقِّق من هامش \"المجمع\" ما يلي: \"لعلّه ابن سنان، وهو سعد\" ثمّ تعليقٌ بخط الحافظ ابن حجر: \"قلت: هو هو بلا شك، وقد ضعَّفه غير واحد، وأخرج له الحاكم في مستدركه\".\nوعليه فإيراده في \"مجمع الزوائد\" خطأٌ، لأن الحديث أخرجه ابن ماجه كما سبق، وقد أورده الهيثمي رحمه الله تعالى لأنه لم يتبين له أن: ابن سنان هو سعد.\nوقال البوصيري في زوائد ابن ماجه: \"إسناده ضعيفٌ لضعف التابعي، وقد تفرَّد يزيد بالرواية عنه، فهو مجهولٌ\".\nوقد سبق في ترجمته توثيق ابن معين، والعجلي له، وقول البخاريّ فيه: \"صالح، مقارب الحديث\"، وأن ابن حبّان ذكره في الثقات.\nفمثله لا يكون مجهولًا، نعم هو بحاجة إلى متابعٍ، ولم يتابعه أحد عن أنس بن مالك، ولكن للحديث شواهد، فهو من الصّحيح لغيره إن شاء الله تعالى، وقد صحَّح الشّيخ الألباني الحديث ولعلَّه - حفظه الله تعالى - فعل ذلك بالنظر إلى شواهده (وقد أحال في تحقيق ذلك إلى صحيح أبي داود ولما يطبع بعد).\nوشواهد الحديث كثيرة، منها: حديث أبي بكر الصديق، وابن عمر، وأبي المليح عن أبيه، وأبي هريرة، وأبي سعيد الخدري ﵃، والله أعلم.\nأنها حديث ابن عمر فقد سبق عند المصنِّف برقم (٧٠٤) و(٧٠٥)، وحديث أبي المليح أيضًا برقم (٧٠٧)، وأمّا حديث أبي هريرة فسيأتي برقم (٧٠٩ - ٧١٢)، وحديث أبي سعيد برقم (٧١٣)، وحديث أبي بكر الصديق يأتي برقم (٧١٤).\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.\nانظر: مجمع الزوائد للهيثمي (١/ ٢٢٧)، شرح سنن ابن ماجه (١/ ١١٨)، صحيح ابن ماجه للألباني (١/ ٥١)، صحيح الجامع له أيضًا (١٢٨٠).","vol":"2","page":444},{"text":"٧٠٩ - ز- حَدثنا محمّد بن يحيى، حدّثنا عبد الله بن الزبيرِ الحُمَيدي (^١)، حدّثنا عبد العزيز بن أبي حازم (^٢)، ح\nوحدثنا أبو زرعة (^٣)، حدّثنا إبراهيم بن حمزةَ (^٤)، عن عبد العزيز بن أبي حازم، ح\nوحَدثَنا الربيعُ بن سليمان (^٥)، حدّثنا ابنُ وهب (^٦)، حدّثنا سليمانُ بن بلال (^٧) كُلُّهم (^٨) عن كثير بن زيد (^٩)،\n⦗٤٥٠⦘ عَن الوليد بن رَباح (^١٠)، عَن أبي هُريرَةَ أَنَّ النبيَّ ﷺ قال: \"لا يَقْبَلُ الله صَلاةً بِغَيرِ طَهُورٍ\" (^١١).\n⦗٤٥١⦘ وَزادَ (^١٢) الربيعُ، وأبو زُرْعةَ: \"ولا صَدقةً من غُلُولٍ\".\n_________\n(^١) لم أجد هذا الحديث في مسنده.\n(^٢) عبد العزيز بن سلمة بن دينار المخزومي مولاهم المدني، تُكلِّم في روايته عن أبيه، وهذه ليست منها.\n(^٣) الرازي، عبيد الله بن عبد الكريم بن يزيد القرشي المخزومي.\n(^٤) ابن محمّد بن حمزة بن مُصْعَب بن عبد الله بن الزبير الزبيري المدني.\n(^٥) ابن عبد الجبار المرادي مولاهم المصري.\n(^٦) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٧) التيمي مولاهم المدني.\n(^٨) في (ك): \"كلاهما\" وهو أصوب.\n(^٩) الأسلمي السهمي مولاهم، أبو محمّد المدني، توفي سنة (١٥٨ هـ).\nقال عنه ابن سعد: \"كان كثير الحديث\"، ووثقه ابن معين في رواية، وقال مرّة: \"ليس به بأس\"، وقال الإمام أحمد: \"ما أرى به بأسًا\" ووثقه ابن عمار الموصلي، وذكره ابن حبّان، وابن شاهين في الثقات، وقال ابن عدي: \"لم أر بحديثه بأسًا، وأرجو أن لا بأس به\".\nوضعفه ابن معين في رواية، ومرة قال: \"ليس بذاك القوي\"، وقال ابن المديني: \"صالح، وليس بالقوي\"، وقال يعقوب بن شيبة: \"ليس بذاك الساقط، وإلى الضعف ما هو\"، =\n⦗٤٥٠⦘ = وقال أبو زرعة: \"صدوقٌ، فيه لين\"، وقال أبو حاتم: \"ليس بالقوي، يكتب حديثه\"، وضعفه النسائي، وقال ابن جرير الطّبريّ: \"هو عندهم ممّن لا يحتجُّ بنقله\"، وذكره ابن الجوزي في الضعفاء. وقال الحافظ ابن حجر: \"صدوقٌ، يخطئ\"، فهو في مرتبة الضعيف المنجبر حديثه، ولم أجد له متابعًا عن الوليد بن كثير، ولكنه توبع متابعة قاصرة كما في الأسانيد الآتية.\nانظر: طبقات ابن سعد (الجزء المتمم لتابعي أهل المدينة ومن بعدهم ص: ٤٢٤)، معرفة الرجال لابن محرز (١/ ٧٠)، سؤالات ابن أبي شيبة لابن المديني (ص: ٩٥)، العلل رواية عبد الله (٣١٧)، الضعفاء والمتروكين للنسائي (ص: ٢٠٦)، الجرح والتعديل لابن أبي حاتم (٧/ ١٥٠)، الثقات لابن حبّان (٧/ ٣٥٤)، الكامل لابن عدي (٦/ ٢٠٨٧) الثقات لابن شاهين (ص: ٢٧٣)، الضعفاء لابن الجوزي (٣/ ٢٢)، تهذيب الكمال للمزي (٢٤/ ١١٣)، تهذيب التهذيب (٨/ ٣٦٠)، التقريب (٥٦١١).\n(^١٠) الدَّوسي المدني، مولى ابن أبي ذباب.\n(^١١) أخرجه ابن خزيمة في صحيحه (١/ ٨) عن أبي عمار الحسن بن حريث، عن عبد العزيز بن أبي حازم عن كثير بن زيد به، غير أنه وقع فيه: (عن كثير -وهو ابن يزيد\" وهو تصحيفٌ أو خطأٌ مطبعي. وأخرجه البزار في مسنده -كما في مختصر زوائد البزار لابن حجر (١/ ١٦١) - من طريق سليمان بن بلال عن كثير بن زيدٍ به، وقال: \"لا نعلمه يُروى عن أبي هريرة ﵁ إِلَّا هذا الإسناد\". وقد أورد المصنِّف أسانيد أخرى عن أبي هريرة كما ترى!\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.\n(^١٢) في (ك): \"زاد\" بدون واو العطف.","vol":"2","page":449},{"text":"٧١٠ - ز- حدّثنا محمّد بن يحيى، حدّثنا يعلى بن عبيد (^١)، عن يحيى بن عبيد الله (^٢)،\n⦗٤٥٢⦘ عَن أبيهِ (^٣)، عن أبي هُريرَةَ، عن النَّبيِّ ﷺ، بمثلِهِ (^٤).\n_________\n(^١) ابن أبي أمية الطنافسي الكوفي.\n(^٢) ابن عبد الله بن موهب القرشي التيمي المدني، ضعَّفه الأكثرون كشعبة، وابن عيينة، والقطان، وابن معين وقال: \"لا يكتب حديثه\"، وضعفه أبو بكر بن أبي شيبة، والإمام أحمد، وقال مسلم بن الحجاج: \"ساقط، متروك الحديث\"، وقال أبو حاتم: \"ضعيف الحديث، منكر الحديث جدًّا\" ونهى عن كتابة حديثه، وقال التّرمذيّ: \"ضعيف عند أكثر أهل الحديث\"، وضعفه النسائي، وقال مرّة: \"متروك الحديث\"، وقال الحاكم مرّة: \"يضع الحديث\"، ومرة قال: \"ساقط بمرَّة\". وذكره البخاريّ، والعقيلي، وابن عدي، وابن حبّان في الضعفاء.\nووثقه يحيى القطان أوَّلًا ثمّ تركه وقال: \"ضعيف الحديث\"، وقال الجوزجاني: \"أبوه لا يعرف وأحاديثه مقاربة من حديث أهل الصدق\"، وقال يعقوب بن سفيان: \"لا بأس به إذا روى عنه ثقة\".\nوقال الذهبي في الكاشف: \"ضعَّفوه، وتركه القطان بأخرة\"، وقال في المغني: \"هالك\"، وذكره في الديوان وارتضى فيه قول أحمد وغيره: \"ليس بثقة\".\nوقال ابن حجر: \"متروك، وأفحش الحكم فرماه بالوضع\".\nفالاعتماد -إذن- على الأسانيد الأخرى الّتي ساقها المصنِّف عن أبي هريرة.\nانظر: تاريخ الدوري (٦٥٠)، سؤالات أبي داود للإمام أحمد (ص: ٣٦١)، العلل رواية عبد الله بن أحمد (٣٧٩، ٤٨٩)، التاريخ الكبير للبخاري (٨/ ٢٩٥)، والضعفاء الصغير له (ص: ٢٥٢)، أحوال الرجال للجوزجاني (ص: ٢٣٣ - ٢٣٤)، =\n⦗٤٥٢⦘ = المعرفة والتاريخ للفسوي (٣/ ١٥٢)، سنن التّرمذيّ (٤/ ٣٢٦ ح ١٩٢٩ و٧١٥ ح ٢٦٠١)، الضعفاء للعقيلي (٤/ ٤١٥)، الجرح والتعديل لابن أبي حاتم (٩/ ١٦٨)، المجروحين لابن حبّان (٣/ ١٢١)، الكامل لابن عدي (٧/ ٢٦٥٩)، الضعفاء والمتروكين للدارقطني (ص: ٣٩٠)، سؤالات أبي مسعود السجزي للحكم (ص: ١٤٩، ١٨٢)، تهذيب الكمال للمزي (٣١/ ٤٤٩)، الكاشف (٣٧١)، وديوان الضعفاء (ص: ٤٣٦)، والمغني في الضعفاء للذهبي (٧٤٠)، تهذيب التهذيب (١١/ ٢٢٠)، والتقريب لابن حجر (٧٥٩٩).\n(^٣) هو عبيد الله بن عبد الله بن موهب. قال عنه الشّافعيّ: \"لا نعرفه\"، وقال الإمام أحمد، والجوزجاني: \"لا يُعرف\"، وقال ابن القطان الفاسي: \"مجهول\".\nووثقه ابن حبّان وقال: إنّما وقع المناكير في حديثه من قِبَل ابنه يحيى\".\nوقال الذهبي في الديوان: \"مجهول\"، وقال ابن حجر: \"مقبول\" أي حيث يتابع، وقد توبع هنا في أسانيد المصنِّف، غير أن الراوي عنه هنا ابنه يحيى، وهو ممّن لا يتابع على حديثه، فالاعتماد على الأسانيد الأخرى، والحديث في أصله صحيح.\nانظر: سؤالات أبي داود للإمام أحمد (ص: ٣٦١)، أحوال الرجال للجوزجاني (ص: ٢٣٣ - ٢٣٤)، الثقات لابن حبّان (٥/ ٧٢)، تهذيب الكمال للمزي (١٩/ ٧٩)، ديوان الضعفاء (ص: ٢٦٥)، تهذيب التهذيب (٧/ ٢٤)، والتقريب لابن حجر (٤٣١١).\n(^٤) أخرجه أبو نعيم في حلية الأولياء (٩/ ٢٥١) من طريق محمّد بن أسلم عن يعلى بن عبيد عن يحيى بن عبيد الله، عن أبيه به، والإسناد ضعيفٌ لضعف يحيى بن عبيد الله.\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":451},{"text":"٧١١ - ز- حَدثنا محمّد بن إسماعيل المكي (^١)، حدّثنا أبو حُذَيفة (^٢)، حدّثنا عكرمةُ بن عمار (^٣)، عن يحيى بن أبي كثير (^٤)، عن أبي سلَمَةَ (^٥)، عن أبي هُريرَةَ قال: سمعت النَّبيَّ ﷺ يقول: \"لا يَقْبلُ الله صَلاةً بِغَيرِ طَهُورٍ، وَلا صَدَقَةً مِن غُلُولٍ\" (^٦).\n_________\n(^١) المعروف بالصائغ الكبير، أبو جعفر البغدادي، نزيل مكّة.\n(^٢) موسى بن مسعود النهدي البصري، متكلَّمٌ فيه كما سبق في ح (٩٤)، وقد تابعه غسان بن عبيد الموصلي -وهو أضعف منه- عند ابن خزيمة كما سيأتي في التخريج.\n(^٣) العجلي، أبو عمار اليمامي، متكلَّمٌ فيه، وخاصة في روايته عن يحيى بن أبي كثير، وهو مدلِّسٌ وقد عنعن، انظر: ح (٧١).\n(^٤) الطائي مولاهم اليمامي.\n(^٥) ابن عبد الرّحمن بن عوف الزّهريّ.\n(^٦) أخرجه ابن خزيمة في صحيحه (١/ ٨) من طريق غسان بن عبيد الموصلي عن عكرمة بن عمار عن يحيى بن أبي كثير به، وقال في أثناء السند: \"غريب الإسناد\".\nوغسانٌ بن عبيد هذا، ضعفه الإمام أحمد، وابن عدي، ووثقه ابن معين في رواية الدوري، وضعفه في رواية ابن الجنيد، وذكره ابن حبّان في الثقات، وقال الدارقطني: \"صالح، ضعفه أحمد\"، وذكر ابن عدي حديثه هذا في منكيره وقال: \"وهذا لا أعلمه رفعه إلى النبي ﷺ غير غسان بن عبيد، عن عكرمة بن عمار، وروي عن أبي حذيفة، عن عكرمة مرفوعًا أيضًا، وغيرهما أوقفوه على أبي هريرة، ولغسان بن عبيد غير ما ذكرت من الحديث، والضعف على حديثه بيِّنٌ\".\nانظر: تاريخ الدوري (٤٦٩)، سؤالات ابن الجنيد (ص: ٣٢٨)، العلل رواية عبد الله بن أحمد (٥٥٠)، الثقات لابن حبّان (١/ ٩)، الكامل لابن عدي (٦/ ٢٠٣٦)، ميزان الاعتدال للذهبي (٣/ ٣٣٤)، لسان الميزان لابن حجر (٤/ ٤١٨). =\n⦗٤٥٤⦘ = فالإسناد ضعيف للكلام في أبي حذيفة، وعكرمة بن عمار مدلِّسٌ، وقد عنعن، وروايته عن يحيى فيها كلامٌ، فالاعتماد -إذن- على ما سبق من الأسانيد.\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":453},{"text":"٧١٢ - ز- حدّثنا البِرْتِي القَاضي أبو العباس (^١)، حدّثنا الحكم بن موسى (^٢) حدّثنا هِقْل (^٣)، عن هشام بن حَسَّانٍ (^٤)، عن ابن سيرين (^٥)، عن أبي هُريرَةَ قال: سمعت النَّبيَّ (^٦) ﷺ يقولُ: \"لا يَقْبَلُ الله صَلاةً إِلَّا بِوُضُوءٍ، ولا صَدَقَةً مِن غُلُولٍ\" (^٧).\n_________\n(^١) أحمد بن محمّد بن عيسى بن الأزهر البغدادي.\n(^٢) ابن أبي زهير شيرزاد البغدادي، أبو صالح القَنْطَري الزاهد.\n(^٣) بكسر أوله، وسكون القاف، ثمّ لام: ابن زياد بن عبيد الله السَّكسكي مولاهم، أبو عبد الله الدمشقي، كاتب الأوزاعي، وهِقْل لقبٌ غلب عليه، واسمه محمّد، وقيل: عبد الله.\nانظر: تهذيب الكمال للمزي (٣٠/ ٢٩٢)، التقريب (٧٣١٤).\n(^٤) الأزدي القُردُوسي، أبو عبد الله البصري.\n(^٥) في (ك): \"محمد بن سيرين\".\n(^٦) في (م): \"رسول الله\".\n(^٧) لم أجد من أخرجه من هذا الطريق، ولكن أخرجه عبد الرزّاق في المصنَّف (٥/ ٢٤٤)، عن هشام بن حسان، عن الحسن البصري، عن النبي ﷺ مرسلًا.\nوأسانيد حديث أبي هريرة الّتي ساقها المصنِّف لم يخل إسنادٌ منها من ضعيفٍ أو متكلَّمٍ فيه، عدا هذا الإسناد الأخير؛ فهو إسناد حسنٌ، الحكم بن موسى صدوق، وبقية رجاله ثقات، والحديث صحيح لغيره لشواهده الكثيرة كما تقدَّم بيانه في ح (٧٠٨). =\n⦗٤٥٥⦘ = فائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":454},{"text":"٧١٣ - ز- حدّثنا محمّد بن عبيد الله بن يزيد القَرْدُوَانِي (^١) الحَرَّانِي، حدثني أبي (^٢)، حدثني سليمان بن أبي داود (^٣)،\n⦗٤٥٦⦘ عن مكحولٍ (^٤)، عَن رَجاء بن حيوة (^٥)، عن أبي سعيدٍ الخُدْرِيّ،\n⦗٤٥٧⦘ أنَّ نَبيَّ الله ﷺ قال: \"لا يَقْبَلُ الله صَدَقةً مِن غُلُولٍ، ولا صَلاةً بغير طَهُورٍ\" (^٦).\n_________\n(^١) القَرْدُوَاني -بفتح القاف، وسكون الراء، وضم الدال، وفتح الواو بعدها الألف وفي آخرها النون- نسبة إلى قَرْدُوَان، قاله السمعاني ولم يذكر ما هو قردوان هذا أهو اسم أم موضع أم غير ذلك، ولم أجد من ذكره، والله أعلم.\nوالمنسوب إليه هنا -شيخ المصنّف- هو: قاضي حرَّان، توفي سنة (٢٦٨ هـ).\nمن شيوخ النسائي، ذكره ابن حبّان في الثقات، وقال أبو أحمد الحكم: \"ليس بالمتين عندهم\" وقال أبو عروبة: \"كان من عدول الحكام، ولم يكن يعرف الحديث، وكانت عنده كُتُبٌ ذكر أنه سمعها من أبيه، ولم يُدرك أحدًا في البلد كتب عن أبيه، ولا حدَّث عنه\".\nوقال الحافظ ابن حجر: \"صدوقٌ، فيه لينٌ\".\nانظر: الثقات لابن حبّان (٩/ ١٤٠)، الأنساب (١٠/ ٩٢)، تهذيب الكمال (٢٦/ ٤٨)، تاريخ الإسلام للذهبي (حوادث عام ٢٦١ - ٢٨٠ / ص: ١٧٣)، التقريب (٦١١٢).\n(^٢) عبيد الله بن يزيد الحراني.\nقال الذهبي: \"ما عرفت عنه راويًا سوى ولده\"، وقال ابن حجر: \"مجهولٌ\".\nانظر: تهذيب الكمال للمزي (١٩/ ١٧٦)، ميزان الاعتدال للذهبي (٣/ ١٨)، التقريب لابن حجر (٤٣٥١).\n(^٣) الحراني الجزري، أبو أيوب، واسم أبي داود: سالم.\nقال عنه الإمام أحمد: \"ليس بشيء\"، وقال البخاري: \"منكر الحديث\"، وقال أبو زرعة الرازي: \"كان ليِّن الحديث\"، وقال أبو حاتم: \"ضعيف الحديث جدًّا\"، وذكره الساجي، والأزدي في الضعفاء، وقال الأزدى: \"منكر الحديث\"، وقال ابن =\n⦗٤٥٦⦘ = حبّان: \"منكر الحديث جدًّا، يروي عن الأثبات ما يخالف حديث الثقات؛ حتّى خرج عن حدِّ الاحتجاج به إِلَّا فيما وافق الأثبات من رواية ابنه عنه\"، وقال أبو أحمد الحكم: \"في حديثه بعض المناكير\".\nوقع في اللسان: سليمان بن داود، سقطت منها كلمة \"أبي\" وهو خطأ مطبعي.\nانظر: التاريخ الكبير للبخاري (٤/ ١١)، الجرح والتعديل لابن أبي حاتم (٤/ ١١٥)، المجروحين لابن حبّان (١/ ٣٣٥)، ميزان الاعتدال للذهبي (٢٠٦)، لسان الميزان لابن حجر (٣/ ٩٠).\n(^٤) الشامي، أبو عبد الله الدمشقي الفقيه، توفي سنة (١١٢ هـ)، وقيل بعد ذلك.\nوثقه أكثر الأئمة، وتفرَّد ابن سعد بحكاية تضعيف بعض أهل العلم له فقال: \"وقال غيره من أهل العلم: كان يقول بالقدر، وكان ضعيفًا في حديثه وروايته\".\nولعلّه ضُعِّف لكثرة إرساله عن بعض الصّحابة الذين لم يسمع منهم، أو لاتهامه بالقول في القدر، ورميه بالقدر لم يثبت عنه، قال الأوزاعي: \"لم يبلغنا أن أحدًا من التابعين تكلم في القدر إِلَّا الحسن، ومكحول، فكشفنا عن ذلك فإذا هو باطل\"، وقد ذكر الإمام أحمد في ذلك قصة تدلُّ على نفي قوله بالقدر، وقد وُصِفَ أيضًا بالتدليس، قال ابن حبّان: \"ربما دلَّس\".\nوقال الذهبي: \"هو صاحب تدليس\"، وذكره ابن حجر في المرتبة الثّالثة من المدلسين، وقال في التقريب: \"ثقة، فقيهٌ، كثير الإرسال، مشهور\".\nانظر: طبقات ابن سعد (٧/ ٤٥٣)، العلل رواية عبد الله بن أحمد (٣/ ٢٨٠)، الثقات لابن حبّان (٥/ ٤٤٦)، تهذيب الكمال (٢٨/ ٤٦٤)، الميزان للذهبي (٤/ ١٧٧)، تعريف أهل التقديس (ص: ١١٣)، والتقريب لابن حجر (٦٨٧٥).\n(^٥) بن جرول الكِندي الشامي.\n(^٦) أخرجه البزار في المسند -كما في كشف الأستار للهيثمي ١/ ١٣٢ -، والطبراني في الأوسط (٧/ ٧٥) من طريق محمّد بن عبيد الله بن يزيد الحراني القَردُواني عن أبيه به.\nوهذا إسنادٌ ضعيف، قال الهيثمي في مجمع الزوائد (١/ ٢٢٧): \"فيه عبيد الله بن يزيد القَرْدُواني لم يرو عنه غير ابنه محمّد\".\nوقد سبق في تراجم رجال الإسناد أنَّ محمدًا هذا متكلَّمٌ فيه، وأباه عبيد الله مجهول، وشيخه سليمان بن أبي داود ضعيفٌ جدًّا، ومكحول مدلِّسٌ وقد عنعن.\nوأصل الحديث صحيح من غير هذا الطريق كما سبق، والله أعلم.\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":455},{"text":"٧١٤ - ز- حَدثنا أحمد بن الهيثم (^١) بِسُرَّمَرَّا، حدّثنا عبد الله بن عَمرو (الواقعي) (^٢)، حدّثنا\n⦗٤٥٨⦘ زهيرُ بن مُعاوية (^٣)، عن جَابر (^٤)، عن الشعبي،\n⦗٤٦٠⦘ عن مسروق (^٥)، عن عائشةَ قالت: سمِعتُ أبا بكر الصديق ﵁ يقول: قال رسول الله ﷺ (^٦): \"لا يَقبَلُ الله صدقةً من غُلُولٍ، ولا صَلاةً بغير طَهُورٍ، وَابْدَأْ بِمن تَعُول\" (^٧).\nقال أبو عوانة: إلى هنا زدته (^٨) من عندي.\n_________\n(^١) ابن خالد العسكري، أبو جعفر البزاز السامري، وثقه الدارقطني، ثمّ الذهبي، ولم أجد فيه قولًا آخر.\nانظر: سؤالات الحكم للدارقطني (ص: ٩٠)، تاريخ بغداد للخطيب (٥/ ١٩٢)، تاريخ الإسلام للذهبي (حوادث سنة ٢٦١ - ٢٨٠ / ص: ٢٨٨).\n(^٢) الواقعي: بقاف وعين مهملة مكسورة، كما في \"التوضيح\" لابن ناصر الدين، ووقع في الأصل و(م): \"الواقفي\"، وهو: بفتح الواو، كسر القاف والفاء بعده، نسبة إلى بطنٍ من الأوس من الأنصار، يقال لهم: بنو واقف، وما أثبتُّ من (ك) وهو الصواب الموافق لمصادر الترجمة، ولم أجد بيان هذه النسبة إلى أي شيء.\nوعبد الله بن عمرو هو: ابن حسان الواقعي البصري. =\n⦗٤٥٨⦘ = قال عنه علي بن المدني: \"يضع الحديث\"، وقال أبو حاتم: \"ليس بشيء، ضعيف الحديث، كان لا يصدق\"، وذكره العقيلي، وابن عدي في الضعفاء، وقال ابن عدي: \"له أحاديث كلها مقلوبات، وهو إلى الضعف أقرب منه إلى الصدق\".\nوكذَّبه الدارقطني، وذكره برهان الدين الحلبي فيمن رمى بوضع الحديث، وقال ابن عراق الكناني: \"كذاب، يضع الحديث\".\nانظر: الضعفاء للعقيلي (٢٨٤)، الجرح والتعديل لابن أبي حاتم (٥/ ١١٩)، الكامل لابن عدي (٤/ ١٥٦٩)، الضعفاء والمتروكين للدارقطني (ص: ٢٦٤)، الإكمال لابن ماكولا (٧/ ٣٩٨)، الأنساب للسمعاني (١٢١٢)، الميزان للذهبي (٤٦٨)، الكشف الحثيث لبرهان الدين الحلبي (ص: ١٥٥)، توضيح المشتبه لابن ناصر الدين (٩/ ١٦٥)، لسان الميزان لابن حجر (٣/ ٣٢٠)، تنزيه الشّريعة لابن عراق الكناني (١/ ٧٤).\n(^٣) بن حُدَيج الجعفي الكوفي.\n(^٤) ابن يزيد بن الحارث الجعفي الكوفي، توفي سنة (١٢٧ هـ)، أو في الّتي بعدها.\nكذبه من الأئمة: أيوب السختياني، وأبو حنيفة، وزائدة بن قدامة، وسعيد بن جبير، وابن معين في رواية وقال: \"كان يؤمن بالرجعة\"، وكذبه أيضًا الجوزجاني، وابن الجارود.\nوتركه يحيى القطان وعبد الرّحمن بن مهدي بأخرة، وقال الواقدي: \"كان ضعيفًا جدًّا في رأيه وحديثه\"، وقال ابن معين مرّة: \"ليس بشيء\"، ومرة قال: \"لا يكتب حديثه ولا كرامة\".\nوقال أبو زرعة: \"لين\"، وقال أبو حاتم: \"يكتب حديثه للاعتبار، ولا يحتجُّ به\".\nوذكره البخاريّ، والنسائي -وقال: \"متروك\"-، والعقيلي، وابن عدي، والدارقطني في الضعفاء، وقال الدارقطني: \"إن اعتبر له بحديثٍ يُعدُّ حديثًا صالحًا؛ إن كان عن الأئمة\". =\n⦗٤٥٩⦘ = وقال ابن عدي: \"ولجابر حديث صالح، وقد روى عنه الثّوريّ الكثير، وحدَّث عنه زهير، وشريك، وسفيان، وأهل الكوفة وغرهم، وقد احتمله الناس ورروا غط، وعامة ما قَرِفوه أنه كان يؤمن بالرجعة، وقد حدَّث عنه الثّوريّ مقدار خمسين حديثًا، ولم يتخلَّف أحدٌ في الرِّواية عنه، ولم أر له أحاديث جاوز المقدار في الإنكار، وهو مع هذا كله [إلى الضعف] أقرب منه إلى الصدق\". وذكره ابن حبّان في المجروحين، واعتذر لرواية الثّوريّ، وشعبة عنه هناك بأن الثّوريّ ليس من مذهبه ترك الرِّواية عن الضعفاء بل كان يؤدِّي الحديث على ما سمع، وأمّا شعبة فقد رأى عنده أشياء لم يصبر عنها فكتبها ليعرفها.\nوقد أحسن به الظنَّ آخرون فقال عنه شعبة: \"صدوق في الحديث\"، وقال الثّوريّ: \"ما رأيت أورع من جابر في الحديث\"، وكان -مع هذا- لا يقبل عنعنته.\nوقال شريك القاضي: \"العدل الرضى\"، وقال زهير بن معاوية: \"كان جابر إذا قال: سمعت أو سألت فهو من أوثق النَّاس\"، ووثقه وكيع أيضًا.\nوقال الذهبي: \"من أكبر علماء الشيعة، وثقه شعبة فشذَّ\"، وعلى ضوء ما سبق من النقل نجد أنه لم يشذَّ. وقال ابن حجر: \"ضعيفٌ، رافضي\"، وهو الصواب في أمره إن شاء الله تعالى.\nوهو مدلِّس أيضًا ذكره الحافظ ابن حجر في المرتبة الخامسة من المدلسين، وقد وقع في الطبعة الّتي بتحقيق د: عبد الغفار البنداري ومحمد أحمد عبد العزيز: \"حسان بن يزيد الجعفي\"، وحقَّق الشّيخ عاصم القريوتي في تحقيقه للكتاب (ص: ٥٣) أنه: جابر بن يزيد الجعفي، وهو الصواب إن شاء الله تعالى، وقد ذكره قبل ابن حجر: الحافظ أبو محمّد المقدسي في قصيدته المشهورة في المدلسين.\nانظر: طبقات ابن سعد (٦/ ٣٤٥)، تاريخ الدوري (٧٦)، العلل رواية عبد الله بن أحمد (٢١٤، ٢٩٢، ٣٢٣، ٤٣٣، ٤٥٩، ٥٠٢) و(٣/ ١٥٨)، الضعفاء الصغير =\n⦗٤٦٠⦘ = للبخاري (ص: ٥٢)، أحوال الرجال للجوزجاني (ص: ٥٥)، مقدمة صحيح مسلم (١/ ٣٤٥ بشرح النووي)، الضعفاء للنسائي (ص: ٧١)، الضعفاء للعقيلي (١/ ١٩١)، الجرح والتعديل لابن أبي حاتم (٤٩٧)، المجروحين لابن حبّان (٢٠٨)، الكامل لابن عدي (٥٣٧)، الضعفاء للدارقطني (ص: ١٦٨)، تهذيب الكمال للمزي (٤/ ٤٦٥)، الكاشف (١/ ٢٨٨)، والميزان للذهبي (١/ ٣٧٩)، شرح قصيدة أبي محمود المقدسي في المدلسين (ص: ٥٠)، تهذيب التهذيب (٤٣)، وتعريف أهل التقديس (ص: ١٤٠) والتقريب لابن حجر (٨٧٨).\n(^٥) ابن الأجدع بن مالك الهَمْدَاني الكوفي.\n(^٦) هنا ينتهى السقط في نسخة (ط) والمشار إليه في ح (٧٠٩).\n(^٧) أخرجه العقيلي في الضعفاء (٢٨٤) عن إبراهيم بن محمّد، عن عبد الله بن عمرو الواقعي، عن زهير بن معاوية به، ثمّ قال: \"لا يتابع عليه بهذا الإسناد من جهةٍ تثبت\".\nوهذا الإسناد ضعيفٌ جدًّا -إن لم يكن موضوعًا- ففيه عبد الله بن عمرو الواقعي، وجابر الجعفي وهما مشهوران بالضعف، بل قد اتُّهِمَا بالكذب، ومتن الحديث صحيح من غير حديث أبي بكر الصديق ﵁ كما سبق.\nفائدة الاستخراج:\nزاد المصنِّف هذا الحديث على مسلم في الباب، وهذا من فوائد الاستخراج.\n(^٨) في (ط) و(ك): \"زدت\".","vol":"2","page":457},{"text":"٧١٥ - حدّثنا علي بن حرب [الطائي] (^١)، حدّثنا أبو عامر العَقَديُّ (^٢)، والقَاسم بن يزيد [يعني: الجرمي] (^٣)، وأبو داودَ (^٤) كلهم عن سفيان (^٥)، عن علقمة بن مَرْثَد (^٦)، عن ابن بُرَيدةَ (^٧)، عن أبيهِ قال: كان النَّبيُّ ﷺ يَتَوَضَّأُ لكلِّ صَلاةٍ حتّى كان عام الفتح فَصَلى الصلوات بوضُوءٍ وَاحدٍ (^٨).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك).\n(^٢) عبد الملك بن عمرو القيسي البصري.\n(^٣) ما بين المعقوفتين من (ط) و(ك)، وهو: أيو يزيد الجرمي الموصلي.\n(^٤) الحَفَري، عمر بن سعد بن عبيد الكوفي.\n(^٥) ابن سعيد بن مسروق الثّوريّ.\n(^٦) الحضرمي، أبو الحارث الكوفي.\n(^٧) سليمان بن بُريدة بن الحُصَيب الأسلمي المروزي.\n(^٨) أخرجه مسلم في كتاب الطّهارة -باب جواز الصلوات كلها بوضوءٍ واحد (١/ ٢٣٢ ح ٨٦) من طريق عبد الله بن نمير، ويحيى القطان كلاهما عن سفيان الثّوريّ، عن علقمة به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٤١) من طريق أبي عامر العقدي عن الثّوريّ به.","vol":"2","page":461},{"text":"٧١٦ - حدثَنا أبو العباس الغَزِّي (^١)، حدّثنا الفريابي (^٢)، حدّثنا سفيان [الثوري] (^٣)، عن علقمة بن مرثد، عن سليمان بن بُرَيدَةَ، عَن أبيه\n⦗٤٦٢⦘ قال: صلّى رسولُ الله ﷺ الصَلواتِ كُلَّها يومَ فتح مكّة بِوُضُوءٍ واحدٍ وَمَسحَ على خُفَّيهِ، فقال له عُمرُ ﵁ (^٤): إنّي رَأَيتك اليومَ صَنَعْتَ شيئًا لم تكن تَصْنَعُهُ، فأقبلَ إليهِ فقال: \"عَمْدًا فَعَلْتُهُ يا عمر\" (^٥).\n_________\n(^١) عبد الله بن محمّد بن عمرو بن الجراح الأزدي.\n(^٢) محمّد بن يوسف بن واقد الضبِّي مولاهم.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) عبارة الترضي ليست في (ط) و(ك).\n(^٥) لم أجد من أخرجه من طريق الفريابي عن الثّوري.","vol":"2","page":461},{"text":"٧١٧ - حَدثَنا الأحمسي (^١)، حدّثنا وكيع، حدّثنا سفيان بإسنادِهِ: لما كان يوم فتح مكّة تَوضَّأَ النبيُّ ﷺ وَمَسح على خُفَّيه، فقال له عمر: يا رسول الله! لقد رأيتك اليوم صَنَعْتَ شيئًا لم تكن تَصْنَعُهُ (^٢)، قال: \"عَمْدًا صَنَعْتُهُ يا عمر\" (^٣).\n_________\n(^١) محمّد بن إسماعيل بن سمرة الكوفي، أبو جعفر السَّرَّاج.\n(^٢) في (ط) و(ك): \"لم تكن صنعته\".\n(^٣) أخرجه الإمام أحمد في المسند (٥/ ٣٥١) عن وكيعٍ، عن الثّوريّ، عن علقمة به.","vol":"2","page":462},{"text":"٧١٨ - [حدثنا أبو عبيد الله العسكري (^١)، حدّثنا أبو بكر الحنفي (^٢)، حدّثنا سفيان، عن علقمة بمثل حديث وكيع: \"صنعته يا عمر\"] (^٣).\n_________\n(^١) لم أتمكن من معرفته، وقد سبق في حديث (١٣٨).\n(^٢) عبد الكبير بن عبد المجيد البصري سبق أيضًا في ح (٢٥٨).\n(^٣) ما بين المعقوفتين من (ط) و(ك)، والحديث لم أجد من أخرجه من هذا الطريق.\nولم يذكر الحافظ ابن حجر -رحمه الله تعالى- أسانيد المصنِّف في \"الإتحاف\" =\n⦗٤٦٣⦘ = (٥٥١) مع ذكره لأسانيد الآخرين الذين هم على شرط الكتاب!","vol":"2","page":462},{"text":"٧١٩ - حدثَنا يونس بن عبد الأعلى، حدّثنا سفيان (^١)، عن الزّهريِّ، عن عَبَّاد بن تَميمٍ (^٢)، عن عَمِّهِ أنَّ النبيَّ ﷺ سُئِلَ عن الرَّجُلِ يُخَيَّلُ إِليهِ أَنَّه يَجدُ الشَّيءَ في الصّلاةِ، فقال: \"لا يَنْصَرفْ حتّى يَسْمَعَ صَوتًا أو يَجِدَ رِيحًا\" (^٣).\n_________\n(^١) ابن عيينة، ويونس بن عبد الأعلى لا يروي عن الثّوريّ.\n(^٢) ابن غَزِيَّة الأنصاري المازني المدني، وعمُّه هو: عبد الله بن زيد بن عاصم الأنصاري الصحابي.\n(^٣) أخرجه البخاري في صحيحه -كتاب الوضوء- باب لا يتوضأ من الشك حتّى يستيقن (الفتح ١/ ٢٨٥ ح ١٣٧) عن علي بن المديني، عن ابن عيينة، عن الزهري عن عباد بن تميم وسعيد بن المسيَّب كلاهما عن عبد الله بن زيدٍ به. وأخرجه في باب من لم ير الوضوء إِلَّا من المخرجين … (الفتح ١/ ٣٣٩ ح ١٧٧) عن أبي الوليد الطيالسي.\nوأخرجه أيضًا في كتاب البيوع -باب من لم ير الوساوس ونحوها من الشبهات (الفتح ٤/ ٣٤٥ ح ٢٠٥٦) عن أبي نعيم الفضل بن دُكين كلاهما عن ابن عيينة، عن الزهري عن عباد بن تميم -وحده كما ساقه المصنِّف- عن عبد الله بن زيد به.\nوأخرجه مسلم في كتاب الحيض -باب الدّليل على أن من تيقن الطّهارة ثمّ شك في الحدث فله أن يصلّي بطهارته تلك (١/ ٢٧٦ ح ٩٨) عن زهير بن حرب، وعمرو الناقد، وأبي بكر بن أبي شيبة ثلاثتهم عن ابن عيينة، عن الزّهريّ، عن سعيد بن المسيَّب، وعباد بن تميم كلاهما عن عبد الله بن زيدٍ به.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في الطّهارة وهو أظهر.","vol":"2","page":463},{"text":"٧٢٠ - حَدثَنا الربيع بن سليمان (^١)، أخبرنا الشّافعيُّ (^٢)، أخبرنا سفيان بإسنادِهِ عن عَمِّهِ عبد الله بن زيدٍ شكا (^٣) إلى النَّبيِّ ﷺ: الرَّجُلُ (^٤) يُخَيَّلُ إليه في الصَّلاةِ، فقال: \"لا تَنْفَتِلْ حتّى تَسْمَعَ صَوتًا أَو تَجِدَ رِيحًا\" (^٥).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) والحديث في مسنده (ص: ١١).\n(^٣) في (ط) و(ك): \"أنه شكا\".\n(^٤) كلمة \"الرَّجل\" سقطت من (م).\n(^٥) الحديث في الصحيحين من طرق عن ابن عيينة كما سبق في الّذي قبله.\nفائدة الاستخراج:\nأخرجه مسلم في كتاب الحيض، وأخرجه المصنِّف في الطّهارة وهو أظهر.\nوفي (ط): \"يسمع\" بدل \"تسمع\"، وبهامشه في هذا الموضع بلاغ قراءة غير واضح.","vol":"2","page":464},{"text":"<span data-type='title' id=toc-162>بَابُ (^١) بَيَانِ وُضُوءِ رَسُولِ الله (^٢) ﷺ، وَأنَّ أَتَمَّ الوُضُوءِ وَأسْبَغَهُ ثَلاثًا ثَلاثًا، وَبَيَانِ الابْتِداءِ بِغَسْل الكَفَّينِ ثَلاثًا قَبْلَ إِدْخَالِهِمَا في وَضوئِهِ، وَإِبَاحَةِ الوُضُوءِ مِن الإِنَاءِ</span>\n_________\n(^١) كلمة \"باب\" لم ترد في (ط) و(ك).\n(^٢) في (ط) و(ك): \"النبي\".","vol":"2","page":465},{"text":"٧٢١ - حَدثنا يُونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس (^١)، عن ابن شهابٍ، عن عطاء بن يزيدَ الليثي أخبره، أنَّ حُمْرَانَ مَولى عثمان أخبره، أنَّ عثمان بن عفانٍ دَعا يومًا بِوَضُوءٍ فَتَوضَّأَ فَغَسَلَ كَفَّيهِ ثلاث مراتٍ، ثمّ مَضْمَضَ واسْتَنْثَرَ، ثمّ غَسَلَ وَجْهَهُ ثلاثَ مَرَّاتٍ، ثمّ غَسَلَ يَدَه اليُمنَى إلى المِرْفَقِ ثَلاثَ مراتٍ، ثمّ غَسَلَ يَدَه اليُسْرَى مثل ذلك، ثمّ مَسَحَ بِرَأسِهِ، ثمّ غَسَلَ رِجْلَهُ اليُمنَى إلى الكَعْبَينِ ثَلاثَ مَرَّاتٍ، ثمّ غَسَلَ اليُسْرَى مثلَ ذلك، ثمّ قَالَ: قالَ رَسولُ الله ﷺ: \"مَنْ تَوَضَّأَ مِثلَ وُضُوئِي هَذا ثم قَامَ فَرَكَعَ رَكعتينِ لا يُحَدِّثُ فِيهِمَا نَفْسَهُ غُفِرَ له ما تَقَدَّمَ مِن ذَنْبِهِ\" (^٢).\n⦗٤٦٦⦘ قال ابن شهاب: وكانَ علماؤنا يقولونَ: هذا الوضوء أَسْبَغُ ما يُتَوَضَّأُ بِهِ أحَدٌ للصلاةِ.\n_________\n(^١) ابن يزيد بن أبي النجاد الأيلي.\n(^٢) أخرجه مسلم في كتاب الطّهارة -باب صفة الوضوء كماله (١/ ٢٠٤ ح ٣) عن أبي الطّاهر أحمد بن عمرو بن سرح، وحرملة بن يحيى كلاهما عن ابن وهب، عن يونس، عن الزّهريّ به.","vol":"2","page":465},{"text":"٧٢٢ - حدّثنا يزيدُ بن سِنَانٍ (^١)، حدّثنا أبو داود (^٢)، ح\nوحدثنا الزَّعْفَرَاني (^٣)، والصاغاني قالا: حدّثنا سليمان بن داودَ الهاشمي (^٤) قالا: حدّثنا إبراهيم بن سعد (^٥)، حدّثنا ابن شهاب، عن عطاء بن يزيد، عن حُمْرَانَ مَولى عثمان أنه رَأى عُثمانَ دَعَا بإنَاءٍ فَأَفْرَغَ على كَفَّيهِ ثَلاثَ مَرَّاتٍ، ثمّ أَدْخَلَ يَمِينَهُ في الإِنَاءِ فَمَضْمَضَ وَاسْتَنْشَقَ، ثمّ غَسَلَ وَجْهَهُ ثَلاثَ مَراتٍ، وَيَدَيهِ إِلى المِرْفَقَينِ ثَلاثَ مَراتٍ، ثمّ مَسَحَ رَأْسَهُ، ثمّ غَسَلَ رِجْلَيْهِ إلى الكَعْبَينِ ثَلاثَ مَراتٍ، ثمّ قالَ: قال رسولُ الله ﷺ: \"مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثمّ صَلَّى رَكعَتَينِ لا يُحَدِّث نَفْسَهُ فيهما بشَيءٍ غُفِرَ له ما تَقَدَّمَ مِن ذَنْبِهِ\" (^٦).\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشي الأموي مولاهم، أبو خالد القزاز البصري.\n(^٢) الطيالسي، سليمان بن داود بن الجارود، ولم أجد الحديث في مسنده.\n(^٣) الحسن بن محمّد بن الصَّبَّاح البغدادي، أبو علي.\n(^٤) سليمان بن داود بن داود بن علي بن عبد الله بن عبّاس القرشي، أبو أيوب.\n(^٥) ابن إبراهيم بن عبد الرّحمن بن عوف الزّهريّ المدني، نزيل بغداد.\n(^٦) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب الوضوء ثلاثًا ثلاثًا (الفتح ١/ ٣١١ ح ١٥٩) عن عبد العزيز الأويسي.\nوأخرجه مسلم في كتاب الطّهارة -باب صفة الوضوء كماله (١/ ٢٠٤ ح ٣) من طريق يعقوب بن إبراهيم بن سعد كلاهما عن إبراهيم بن سعد عن الزّهريّ به.","vol":"2","page":466},{"text":"٧٢٣ - حدّثنا محمّد بن إسحاق بن الصَّبَّاح الصَنْعَاني (^١)، والسُّلَمي قالا: حدّثنا عبد الرزّاق (^٢)، أخبرنا معمر، عن الزّهريّ، عن عطاء بن يزيدَ الليثي أن حُمْرَانَ مولى عثمان قال: رَأيتُ عثمان بن عفان ﵁ تَوَضَّأ فَأفْرَغَ على يَدَيهِ ثَلاثًا فَغَسَلَهُما، ثُمْ مَضْمَضَ. ثمّ ذكر مثل (^٣) حديث يونس إلى قوله: مِن ذَنْبِهِ (^٤).\n_________\n(^١) بهامش (ط): \"الصغاني ص\" كأنها كذلك في النسخة التي رمز لها بـ: ص.\nلم أجد له ترجمة بهذه النسبة، وانظر ما سبق في (٤٤٥).\n(^٢) والحديث في مصنَّفه (١/ ٤٤).\n(^٣) في (ط) و(ك): \"بمثل\".\n(^٤) أخرجه البخاريّ في صحيحه -كتاب الصوم -باب سواك الرطب واليابس للصائم (الفتح ٤/ ١٨٧ ح ١٩٣٤) عن عبدان، عن عبد الله بن المبارك، عن معمر، عن الزّهريّ به.\nوأخرجه أبو داود في سننه -كتاب الطّهارة -باب صفة وضوء النبي ﷺ (١/ ٢٦ ح ١٠٦) عن الحسن بن علي الحلواني، عن عبد الرزّاق، عن معمر، عن الزهري به.","vol":"2","page":467},{"text":"٧٢٤ - حدّثنا الجُعْفي أبو بكرٍ (^١)، حدّثنا عثمان بن سعيد بن كثير (^٢)، ح\nوحدثنا أبو أمية، حدّثنا أبو اليمان (^٣) قالا: حدّثنا شُعَيبٌ (^٤)، عن\n⦗٤٦٨⦘ الزّهريِّ بإسنادِهِ نَحْوَهُ (^٥).\n_________\n(^١) في (ط) و(ك) \"أبو بكر الجعفي\"، وهو: محمّد بن عبد الرّحمن بن الحسن بن علي الكوفي، المعروف بـ \"ابن أخي حسين الجعفي\"، انظر: ح (٢٧٢).\n(^٢) ابن دينار القرشي الأموي مولاهم، أبو عمرو الحمصي.\n(^٣) الحكم بن نافع البهراني.\n(^٤) ابن أبي حمزة دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٥) سقط هذان الإسنادان من (م).\nوالحديث أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب المضمضة في الوضوء (الفتح ١/ ٣٢٠ ح ١٦٤) عن أبي اليمان، عن شعيب بن أبي حمزة، عن الزّهريّ به.\nوأخرجه ابن حبّان في صحيحه (١٩٩) من طريق عمرو بن عثمان بن سعيد، عن عثمان بن سعيد، عن شعيب، عن الزّهريّ به.","vol":"2","page":467},{"text":"٧٢٥ - حدّثنا أبو بكر الجُعْفي (^١)، حدّثنا الحسين الجعفي (^٢)، ح\nوحدثنا الزَّعْفَرَاني (^٣)، حدّثنا كثير بن هشامٍ (^٤) كلاهما قالا: حدّثنا جَعفر بن بُرْقَان (^٥)، عن الزّهريّ بإسنادِهِ نَحْوَهُ (^٦).\n_________\n(^١) في (م): \"الجعفي\" فقط بدون ذكر كنيته، وقد سبق في الإسناد الماضي.\n(^٢) الحسين بن علي بن الوليد الجعفي مولاهم.\n(^٣) الحسن بن محمّد بن الصَّبَّاح البغدادي، أبو علي.\n(^٤) الكِلابي، أبو سهل الرَّقَي، نزيل بغداد.\n(^٥) الكِلأبي مولاهم، أبو عبد الله الرَّقي، تُكلِّم في حديثه عن الزّهريّ خاصّة، كما سبق في ترجمته: ح (٣٠٦).\n(^٦) مقتضى قول المصنِّف: \"عن الزّهريّ بإسناده نحوه\" أن جعفر بن بُرقان رواه عن الزّهريّ كرواية الجماعة الذين رووه عن الزّهريّ في الأسانيد الماضية، أي: عن الزّهريّ، عن عطاء، عن حمران، عن عثمان به.\nوقد أخرج ابن أبي شيبة الحديث مختصرًا في المصنِّف (١/ ١٥) من طريق جعفر بن بُرقان، عن الزّهريّ، عن حمران بدون ذكر عطاء بن يزيد في الإسناد.\nوهذا هو المعروف في رواية جعفر بن بُرقان فقد خالف فيه جماعة الرواة عن الزّهريّ =\n⦗٤٦٩⦘ = بإسقاط عطاء من الإسناد، وسئل الدارقطني عن هذا الحديث فقال: \"هو حديثُ يرويه الزّهريُّ، واختلف عنه فرواه يونس، ومعمر، وشعيب بن أبي حمزة، وابن جريج، وإبراهيم بن سعد، ومعاوية بن يحيى عن الزّهريّ، عن عطاء [بن] يزيد الليثي، عن حمران، عن عثمان.\nورواه جعفر بن بُرقان، عن الزّهريّ، عن حمران، أسقط من الإسناد عطاء بن يزيد، وكان جعفر بن بُرقان أميًّا، في حفظه بعض الوهم، وخاصة في أحاديثه عن الزّهريّ، والقول قول يونس ومن تابعه عن الزّهريّ عن عطاء بن يزيد\". العلل للدارقطني (٣/ ٢٠).\nولا أدري هل قصرت عبارة المصنِّف عن الإشارة إلى ذلك، أو أنه يعني بقوله: \"بإسناده نحوه\" أي: بإسناد جعفر بن برقان المعروف الّذي يسقط فيه ذكر عطاء، أو أنه وقع في رواية المصنِّف هكذا بذكر عطاء في الإسناد، ويكون توجيهه حينئذٍ أن جعفر بن بُرقان كان يهم فيه أحيانًا فيسقط عطاء، وأحيانًا أخرى يرويه على الصواب، والله أعلم.","vol":"2","page":468},{"text":"٧٢٦ - حدّثنا ابن أبي رَجاء (^١)، حدّثنا وكيع، حدّثنا سفيان (^٢)، عن أبي النَّضْر (^٣)، عن أبي أنسٍ (^٤)، أنَّ عثمان توضأ بالمقَاعِدِ ثمَّ قال: ألَّا أُرِيكم وُضُوءَ رسولِ الله ﷺ ثمّ تَوَضَّأ ثَلاثًا ثَلاثًا.\nقال سفيان: قال أبو النَّضْر، عن أبي أنسٍ: وعندَهُ رِجَالٌ مِن\n⦗٤٧٠⦘ أصحابِ رسول الله ﷺ فَقالَ: أَلَيسَ هَكَذَا رَأَيتُمْ رسولَ الله ﷺ يَتَوَضَّأ؟ قَالوا: نَعَم (^٥).\n_________\n(^١) أحمد بن محمّد بن عبيد الله بن أبي رجاء المصيصي الثغري.\n(^٢) هو الثّوريّ، وانظر: السير للذهبي (٧/ ٤٦٦).\n(^٣) سالم بن أبي أمية القرشي التيمي مولاهم المدني.\n(^٤) مالك بن أبي عامر الأصبحي المدني، جد الإمام مالك صاحب المذهب.\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب فضل الوضوء والصلاة عقبه (١/ ٢٠٧ ح ٩) عن قتيبة بن سعيد، وأبي بكر بن أبي شيبة، وزهير بن حرب كلهم عن وكيع عن سفيان به.","vol":"2","page":469},{"text":"<span data-type='title' id=toc-163>بَابُ بَيَان (^١) إِبَاحَةِ الوُضُوءِ مَرَّتَينِ مَرَّتَينِ وَبَيَانِ إِبَاحَةِ المَضْمَضَةِ وَالاسْتِنْشَاقِ بِغَرْفَةٍ وَاحدةٍ، وَبَيَانِ الوُضُوءِ مِن (التَّورِ)</span> (^٢)\n_________\n(^١) كلمة \"بيان\" ليست في (ط) و(ك).\n(^٢) في الأصل و(م): \"النوم\" بدل \"التور\"، وأثبتُّ ما في (ط) و(ك) لأن أحاديث الباب تؤيده حيث ذكر فيها الوضوء من التور، ولا ذكر فيها للوضوء من النوم.\nوبهامش (ط) تتمّة لترجمة الباب نصه: \"والدّليل على إباحة الوضوء بالماء المستعمل\"، وكلمة \"المستعمل\" ليست واضحة في المصورة واجتهدت في قراءتها هكذا، والله أعلم.","vol":"2","page":471},{"text":"٧٢٧ - حدّثنا الربيع بن سليمان (^١)، أخبرنا الشّافعيّ (^٢)، أخبرنا مالك (^٣)، عن عَمرو بن يحيى المازني، عَنْ أبيهِ (^٤) انَه قال لعبد الله بن زيد الأنصاري: هل تستطيعُ أن تُرِيَني كيفَ كانَ رسولُ الله ﷺ يتوضأ؟ فقال عبد الله بن زيد: نَعَم فدَعَا بِوَضُوءٍ فَأَفْرَغَ على يَدِه فَغَسَلَ يدَهُ مرتينِ ومَضْمَضَ واسْتَنْثَرَ (^٥) ثَلاثًا، ثمّ غَسَلَ وَجْهَهُ ثَلاثًا، ثمّ غَسَلَ يَدَيهِ مَرتينِ (^٦) إلى المِرْفَقَينِ، ثمّ مَسَحَ رَأسهُ بِيَدَيهِ فَأقْبَلَ بِهما وَأدْبَرَ، بَدَأَ\n⦗٤٧٢⦘ بِمُقَدَّمِ رَأسِهِ ثمّ ذَهَبَ بهما إلى قَفَاهُ (^٧) ثمّ رَدَّهُمَا إلى المَوْضِعِ الّذي بَدَأَ منه (^٨)، ثمّ غَسَلَ رِجْلَيهِ (^٩).\n_________\n(^١) في (ط) و(ك): \"الربيع\" فقط لم يذكر اسم أبيه، وهو المرادي مولاهم المصري.\n(^٢) والحديث في مسنده (ص: ١٦).\n(^٣) الموطَّأ -كتاب الطّهارة- باب العمل في الوضوء (١/ ١٨ ح ١).\n(^٤) يحيى بن عمارة بن أبي حسن الأنصاري المازني المدني.\n(^٥) في (م): \"وتمضمض واستنشق\".\n(^٦) في (ط) و(ك) تكررت كلمة \"مرَّتين\".\n(^٧) في (م): \"من القفاه\" وهو تصحيف.\n(^٨) في (م): \"يدانيه\" بدل \"بدأ منه\" وهو تصحيف.\n(^٩) أخرجه البخاري في صحيحه -كتاب الوضوء- باب مسح الرّأس كلِّه (الفتح ١/ ٣٤٧ ح ١٨٥) عن عبد الله بن يوسف.\nوأخرجه مسلم في كتاب الطّهارة -باب في وضوء النبي ﷺ (١/ ٢١١ ح ١٨) من طريق معن بن عيسى كلاهما عن مالك عن عمرو بن يحيى المازني به.\nوأخرجه ابن ماجه في سننه -كتاب الطّهارة -باب ما جاء في مسح الرّأس (١/ ١٤٩ ح ٤٣٤) عن الربيع بن سليمان وحرملة بن يحيى كلاهما عن الشّافعيّ، عن مالك، عن عمرو المازني به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف نسبة عمرو بن يحيى المازني، ولم ترد نسبته عند مسلم.\n٢ - أحال مسلم بلفظ الحديث ولم يذكره كاملًا، فبيَّن المصنِّف لفظ هذه الرِّواية.","vol":"2","page":471},{"text":"٧٢٨ - حدّثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أخبرنيِ يحيى بن عبد الله بن سالم (^٢)، ومالك، عن عَمرو بن يحيى المازني، عن أبيه، عن عبد الله بن زيد بن عاصم المازني، عن رسول الله ﷺ أنَّهُ صَبَّ على يَدَيْهِ مِن الإِنَاءِ فَغَسَلَهُمَا، وأنَّهُ مَضْمَضَ واسْتَنْثَرَ ثلاثًا ثلاثًا (^٣)، وأنَّهُ أَخَذَ\n⦗٤٧٣⦘ بِيَدَيهِ مَاءً فَبَدَأَ بِمُقَدَّمِ رَأسِهِ ثمّ ذَهَبَ بِيَدَيهِ إلى مُؤَخَّرِ الرَّأسِ ثمّ رَدَّهُما إلى مُقَدَّمِهِ (^٤).\nوَقال مالك (^٥): أَحْسَنُ ما سمعتُ في ذلك عندي وَأَعَمُّه في مسح الرّأس هذا، وقال لي عبد العزيز بن أبي سلمة (^٦): ذلك أحسنُ المسحِ عندَنا.\n_________\n(^١) في (ط) و(ك): \"يونس\" فقط، بدون ذكر اسم أبيه، وهو: ابن ميسرة الصدفي المصري.\n(^٢) ابن عبد الله بن عمر بن الخطّاب القرشي العدوي، أبو عبد الله المدني.\n(^٣) لم تتكرر كلمة \"ثلاثًا\" في (م).\n(^٤) أخرجه ابن الجارود في المنتقى (ص: ٣٠) عن بحر بن نصر، عن ابن وهب عن مالك ويحيى بن عبد الله بن سالم كلاهما عن عمرو بن يحيى المازني به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٨٨) من طريق ابن وهب عن مالك -وحده- عن عمرو بن يحيى المازني به.\n(^٥) في (ط) و(ك): \"قال مالك\" بدون واو العطف.\n(^٦) هو: عبد العزيز بن عبد الله بن أبي سلمة الماجشون، وقد أخرج البخاريّ الحديث من طريقه عن عمرو بن يحيى المازني به، انظر: الصّحيح -كتاب الوضوء- باب الغسل والوضوء في المخضب والقدح والخشب والحجارة (الفتح ١/ ٣٦١ ح ١٩٧).","vol":"2","page":472},{"text":"٧٢٩ - حَدثنا أبو أُمَيَّة، حدّثنا خالد بن مَخْلَدٍ (^١)، حدّثنا سليمان (^٢)، حَدثني عَمرو بن يحيى، عن أبيهِ … وذكر الحديثَ نحوَهَ، وقَالَ: غَسَلَ يَدَيهِ (^٣) ثلاثًا، وَقال: هكذا رأيتُ رسولَ الله ﷺ يَتَوَضَّأُ (^٤).\n_________\n(^١) القَطَوَاني، أبو الهيثم البجلي مولاهم، متكلَّمٌ فيه، انظر: ح (٢٣٦)، والحديث في الصحيحين من طريقه.\n(^٢) ابن بلال التيمي مولاهم المدني.\n(^٣) في (م): \"يده\".\n(^٤) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب الوضوء من التور (الفتح =\n⦗٤٧٤⦘ = ١/ ٣٦٣ ح ١٩٩) عن خالد بن مخلد.\nوأخرجه مسلم في كتاب الطّهارة -باب في وضوء النبي ﷺ (١/ ٢١١ ح ١٨) عن القاسم بن زكريا، عن خالد بن مخلد، عن سليمان بن بلال، عن عمرو بن يحيى المازني به.","vol":"2","page":473},{"text":"٧٣٠ - حَدثنا أبو داود السِّجْزي (^١)، حدّثنا مُسَدَّد، حدّثنا خالد (^٢)، عن عَمرو بن يحيى، عن أبيهِ، عَن عبد الله بن زيد بن عاصم.\nوَذكر الحديثَ قال: فَمَضْمَضَ وَاسْتَنْشَقَ مِن كَفٍّ وَاحدٍ، يفعلُ ذلك ثَلاثًا (^٣).\nحديثُ خالدٍ تمامٌ.\n_________\n(^١) سليمان بن الأشعث، صاحب السنن، والحديث في سننه -كتاب الطّهارة- باب صفة وضوء النبي ﷺ (١/ ٣٠ ح ١١٩).\n(^٢) ابن عبد الله بن عبد الرّحمن الطحان المزني مولاهم الواسطي.\n(^٣) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب من مضمض واستنشق من غرفة واحدة (الفتح ١/ ٣٥٥ ح ١٩١) عن مسدد، عن خالد الواسطي، عن عمرو بن يحيى به.\nوأخرجه مسلم في كتاب الطّهارة -باب في وضوء النبي ﷺ (١/ ٢١٠ ح ١٨) عن محمّد بن الصبَّاح، عن خالد الواسطي، عن عمرو بن يحيى به تامًّا، ولعلَّ المصنِّف أشار بقوله: \"حديث خالد تمام\" أي عند صاحب الأصل، والله أعلم.","vol":"2","page":474},{"text":"٧٣١ - حدثَنا أبو أمية، حدّثنا أحمد بن أسدّ بن مالك بن مِغْوَلِ (^١)، أخبرنا\n⦗٤٧٥⦘ خالد (^٢)، عن عَمرو بن يحيى، عن أبيه، عَن عبد الله بن زيد أن النَّبيَّ ﷺ تَوَضَّأ فَاسْتَنْشَقَ وَمَضْمَضَ مِن غَرْفَةٍ وَاحدةٍ (^٣).\n_________\n(^١) كذا في جميع النسخ، وفي مصادر التّرجمة: أحمد بن أسدّ بن عاصم بن مِغوَل، وهو ابن =\n⦗٤٧٥⦘ = بنت مالك بن مِغوَل، فالصواب في الإسناد أن يكون: أحمد بن أسد بن عاصم، أو أحمد بن أسد ابن بنت مالك بن مِغول، والله أعلم. وهو: أبو عاصم البجلي الكوفي، توفي سنة (٢٢٩ هـ).\nذكره البخاريّ وابن أبي حاتم ولم يذكرا فيه جرحًا أو تعديلًا، وذكره ابن حبّان في الثقات، ولم أجد فيه قولًا آخر، وقد تابعه مسدد -في الإسناد الماضي- ومحمد بن الصبَّاح عند مسلم كما سبق في تخريج الإسناد الماضي.\nانظر: طبقات ابن سعد (٦/ ٤١٣)، التاريخ الكبير للبخاري (٥)، الكنى والأسماء للإمام مسلم (١/ ٦٠٨)، الجرح والتعديل لابن أبي حاتم (٤١)، الثقات لابن حبّان (٨/ ١٩)، موضح أوهام الجمع والتفريق للخطيب (١/ ٤٣١ - ٤٣٢)، تاريخ الإسلام للذهبي (حوادث سنة ٢٣١ - ٢٤٠ / ص: ٣٢).\n(^٢) هو الواسطي الّذي في الإسناد السابق.\n(^٣) لم أجد من أخرجه من طريق أحمد بن أسد عن خالد الواسطي.","vol":"2","page":474},{"text":"٧٣٢ - حدّثنا يوسف القاضي (^١)، حدّثنا سليمان بن حرب (^٢)، حدّثنا وُهَيبٌ (^٣)، حدّثنا عَمرو بن يحيى، عن أبيهِ قال (^٤): شَهِدْتُ عَمرو بن أبي حَسَنٍ سَأَلَ عبد الله بن زيدٍ عَن وُضُوءِ رسولِ الله ﷺ فَدَعَا بِتَورٍ\n⦗٤٧٦⦘ فَتَوَضَّأَ لهم، فَأَكْفَأَ على يَدَيهِ ثَلاثَ مَراتٍ (^٥) مِن التَّوْرِ فَغَسَلَ يَدَيهِ، ثمّ أَدْخَلَ يَدَهُ في الإِنَاءِ فَمَضْمَضَ وَاسْتَنْشَقَ واستَنْثَرَ مِن ثَلاثِ غَرفَاتٍ.\nقال (^٦) أيضًا: وَمَسَحَ برأسِهِ فَأَقْبَلَ بِيَدَيهِ وَأَدْبَرَ ثمّ أدخلَ يَدَهُ في الإِناءِ فَغَسَلَ رِجْلَيهِ إلى الكَعْبَينِ (^٧) (^٨).\nورواه (^٩) ابن عيينةَ، عَن عَمرو، قال (^١٠) فيه: وَغَسَلَ يَدَيهِ مَرتينِ مَرتينِ (^١١).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم البصري.\n(^٢) ابن بَجِيل الأزدي الواشحي، أبو أيوب البصري، قاضي مكّة.\n(^٣) ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٤) كلمة \"قال\" ليست في (ط) و(ك).\n(^٥) في (م): \"ثلاثًا\" بدل: \"ثلاث مرات\".\n(^٦) في (ط) و(ك): \"وقال\".\n(^٧) في (ك): \"في الكعبين\".\n(^٨) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب غسل الرجلين إلى الكعبين (الفتح ١/ ٣٥٢ ح ١٨٦) عن موسى بن إسماعيل، عن وهيب، عن عمرو بن يحيى المازني به.\nوأخرجه أيضًا في باب مسح الرّأس مرّة (الفتح ١/ ٣٥٦ ح ١٩٢) عن سليمان بن حرب عن وهيب، عن عمرو بن يحيى به.\nوأخرجه مسلم في كتاب الطّهارة -باب في وضوء النبي ﷺ (١/ ٢١١ ح ١٨) من طريق بهز عن وهيب، عن عمرو بن يحيى به.\nوأخرجه البيهقي في السنن الكبرى (١/ ٥٠) من طريق يوسف القاضي -شيخ المصنِّف- عن سليمان بن حربٍ، عن وهيب به.\n(^٩) في (ط) و(ك): \"رواه\" بدون واو العطف.\n(^١٠) في (ط) و(ك): \"وقال\".\n(^١١) وصله التّرمذيّ في السنن -كتاب الطّهارة- باب ما جاء فيمن يتوضأ [بعض] =\n⦗٤٧٧⦘ = وضوئه مرتين، وبعضه ثلاثًا (١/ ٦٦ ح ٤٧) عن ابن أبي عمر.\nوأخرجه النسائي في السنن -كتاب الطّهارة- باب عدد مسح الرّأس (١/ ٧٢) عن محمد بن منصور.\nوأخرجه الإمام أحمد في المسند (٤/ ٤٠) ثلاثتهم عن ابن عيينة، عن عمرو بن يحيى المازني به.\nوقال التّرمذيّ: \"حديث حسنٌ صحيح، وقد ذُكر في غير حديثٍ أن النَّبي ﷺ توضَّأ بعض وضوئه مرَّة، وبعضه ثلاثًا، وقد رخَّص بعض أهل العلم في ذلك: لم يرو بأسًا أن يتوضَّأ الرَّجل بعض وضوئه ثلاثًا، وبعضه مرتين أو مرَّة\".\nوقال النسائي في حديثه: \"عن عبد الله بن زيد الّذي أُري النِّداء\".\nقال أبو الحسن السندي في حاشيته على النسائي: \"قالوا: هذا خطأ؛ لأن راوي حديث الوضوء هو: عبد الله بن زيد بن عاصم المازني، وراوي الأذان هو: عبد الله بن زيد بن عبد ربه\".\nولعلّه من أجل هذا أورده الشّيخ الألباني في ضعيف سنن النسائي وقال: \"شاذ\".\nانظر: ضعيف سنن النسائي للألباني (ص: ٥).","vol":"2","page":475},{"text":"<span data-type='title' id=toc-164>بَابُ (^١) الدَّلِيلِ عَلَى إِبَاحَةِ الوُضُوءِ مَرَّةً مَرَّةً إِذاَ أَسْبَغَهُ المتَوَضِّئ، [وبيان إباحة مجاوزة المرفقين والكعبين بالغسل في الوضوء إلى المنكبين والساقين، والدليل على أن الفضيلة في ترك مجاوزتهما]</span> (^٢)\n_________\n(^١) في (ط) و(ك): \"بيان\" بدل \"باب\".\n(^٢) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":478},{"text":"٧٣٣ - حدّثنا العباس بن محمّد الدُّوري، وأبو أمية قالا: حدّثنا خالد بن مَخْلَد (^١)، حدثني سليمان بن بلال، حَدثني عُمَارَةُ بن غَزِيَّة (^٢)، عن نعيم بن عبد الله [المُجمِر] (^٣) قال: رأيتُ أبا هُريرَةَ تَوَضَّأَ فَغَسل وَجْهَهُ وَأَسْبَغَ الوُضُوءَ، ثمّ غَسَلَ يَدَهُ اليُمنى حتّى أَشْرَعَ في العَضُدِ، ثمّ يدَهُ اليُسرى حتّى أشَرَعَ في العَضُدِ، ثمّ مَسَحَ بِرَأسهِ، ثمّ غَسَلَ رِجْلَهُ اليُمنى حتّى أَشْرَعَ في السَّاقِ، ثمّ غَسَلَ رِجْلَهُ اليُسْرى حتّى أَشْرَعَ في السَّاقِ، ثمّ قال: هكذا رأيتُ رسولَ الله ﷺ يَتَوَضَّأُ.\nزاد العباسُ (^٤): وقال لنا: \"أنتم الغُرُّ المُحَجَّلُونَ يَومَ القِيَامَةِ مِن إِسْبَاغِ الوُضُوءِ، فَمَنْ اسْتطاعَ مِنْكم فَلِيُطِلْ غُرَّتَهُ\n⦗٤٧٩⦘ وَتَحْجِيْلَهُ\" (^٥).\nرَواهُ ابن أبي مَريم قال: حدّثنا يحيى بن أيوبَ عن عُمَارةَ بن غَزِيَّةَ نَحوَهُ.\n[روى عمرو بن الحارث، عن سعيد بن أبي هلال، عن نعيم] (^٦).\n_________\n(^١) القَطَوَانِي، أبو الهيثم البجلي مولاهم.\n(^٢) ابن الحارث بن عمرو الأنصاري المازنِي المدني.\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) في (ط) و(ك): \"عبّاس\" بدون (أل) التعريف.\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٦ ح ٣٤) عن أبي كريب محمّد بن العلاء، والقاسم بن زكريا، وعبد بن حميد كلهم عن خالد بن مخلد، عن سليمان بن بلال، عن عمارة بن غزية به.\nوقد سبق في ح (٦٧٢) أن البخاري أخرجه من طريق سعيد بن أبي هلال عن نعيم المجمر به.\nوأخرجه الإمام أحمد في المسند (٣٣٤) من طريق فليح بن سليمان، عن نعيم المجمر به، ثمّ قال في آخره: \"قال نعيم: لا أدري قوله: من استطاع أن يطيل غرَّته فليفعل، من قول رسول الله ﷺ أو من قول أبي هريرة؟ \".\nقال الحافظ ابن حجر ﵀: \"لم أر هذه الجملة في رواية أحدٍ ممّن روى هذا الحديث من الصّحابة -وهم عشرة-، ولا ممّن رواه عن أبي هريرة غير رواية نعيم هذه، والله أعلم\".\nوقوله \"أنتم الغر المحجَّلون يوم القيامة من إسباغ الوضوء\"، فقال المنذري: \"هو مدرج من قول أبي هريرة موقوفٌ عليه، ذكره غير واحدٍ من الحفاظ\"، وكذا قال ابن القيم، والله أعلم.\nانظر: الترغيب والترهيب للمنذري (١/ ١٤٩)، حادي الأرواح لابن القيم (ص: ١٣٧)، فتح الباري لابن حجر (١/ ٢٨٥).\n(^٦) لم أجد من وصله من طريق ابن أبي مريم بهذا الإسناد، وما بين المعقوفتين من (ط) و(ك)، وقد وصله المصنِّف (ح ٦٧٢) من طريق عمرو بن الحارث، عن سعيد بن أبي هلال، عن نعيم.","vol":"2","page":478},{"text":"٧٣٤ - حدّثنا محمّد بن كثير الحراني (^١)، وعباس بن محمّد [الدوري] (^٢) قالا: حدّثنا أَحمد بن حمُيدٍ (^٣) خَتَنُ عبيد الله بن موسى، حدّثنا عبد الله بن إدريس (^٤) قال: سمِعتُ أبا مالكٍ الأَشْجَعيَّ (^٥) يَذكُرُ عن أبي حازَم (^٦)، عن أبي هُريرَةَ قال: رَأَيتُهُ يَتَوَضَّأُ فَيَبْلُغُ بالماءِ عَضُدَيهِ فقلتُ: ما هذا؟ قال: وَأَنتم حَوْلِي يا بني فَرُّوخ (^٧)؟! سمِعتُ رسولَ الله ﷺ يقولُ: \"الحِلْيَةُ تَبْلُغُ مَوَاضِعَ الطَّهُورِ\" (^٨).\n_________\n(^١) محمّد بن يحيى بن محمّد بن كثير الحراني الكلبي.\n(^٢) ما بين المعقوفتين من (ط).\n(^٣) أبو الحسن الطُريثيثي الكوفي.\n(^٤) ابن يزيد بن عبد الرّحمن الأودي الزَّعافري الكوفي.\n(^٥) سعد بن طارق الكوفي.\n(^٦) سلمان الأشجعي المدني، مولى عَزَّة الأشجعية.\n(^٧) قال البغوي: \"أراد بهم العجم، نسبهم إلى فَرُّوخ لكثرة ما فيهم من هذا الاسم\".\nانظر: شرح السنة للبغوي (١/ ٤٢٧).\n(^٨) أخرجه ابن خزيمة في صحيحه (١/ ٧) عن إبراهيم بن يوسف الصيرفي، عن عبد الله بن إدريس عن أبي مالك الأشجعي به.","vol":"2","page":480},{"text":"٧٣٥ - حدثَنا حنبل بن إسحاق بن حنبل (^١)، حدّثنا حسينُ بن محمّد المَرْوَرُّوذِي (^٢)، حدّثنا خَلفُ بن خَليفةَ (^٣)، عن أبي مالكٍ\n⦗٤٨١⦘ الأَشْجَعَيّ، عن أبي حازَم قال: كنتُ خَلْفَ أبي هُريرَةَ وهو يتوضَّأُ، وَهو يَمُدُّ الوُضُوءَ إلى إِبْطِهِ، فقلتُ له: ما هذا الوُضُوءُ؟ قال (^٤): يا بَني فَرُّوخَ وَأنتم هَاهنا؟! لَو علمتُ أَنَّكم هَاهنا ما تَوَضَّأْتُ هَذا الوُضُوءَ، سَمِعْتُ رسولَ الله ﷺ يقولُ: \"تَبْلُغُ الحِلْيَةُ مِن المؤمنِ حَيثُ يَبْلُغُ الوُضُوءُ\" (^٥).\n_________\n(^١) الشيباني، ابن عمِّ الإمام أحمد بن حنبل.\n(^٢) في (ط) و(ك): \"المرُّوذي\" وكلتا النسبتين صحيحتان كما سبق في ح (٤٦٠).\n(^٣) ابن صاعد بن بهرام الأشجعي مولاهم.\n(^٤) في (ط) و(ك): \"فقال\".\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب تبلغ الحلية حيث يبلغ الوضوء (١/ ٢١٩ ح ٤٠) عن قتيبة بن سعيد، عن خلف بن خليفة، عن أبي مالك الأشجعي به.\nوأخرجه الإمام أحمد في المسند (٣٧١) عن حسين بن محمّد المرُّوذي، عن خلف بن خليفة عن أبي مالك الأشجعي به.","vol":"2","page":480},{"text":"٧٣٦ - حدّثنا يزيد بن سنان، حدّثنا وهب بن جَريرٍ، ح\nوَحَدثنا محمّد بن يحيى، حدّثنا أبو عامرٍ العَقَدِيُّ، ح\nوحدثنا يونس بن حَبيبٍ، حدّثنا أبو داود قالوا: حدّثنا شُعْبةُ، عن جامع بن شداد قال: سمعتُ حُمْرَانَ يُحَدِّثُ عن عثمان أنَّ النَّبيَّ ﷺ قال: \"مَنْ أَتَمَّ الوُضُوءَ كَما أَمَرَهُ الله في الصَّلَوَاتِ (^١) المكتوبَاتِ كُنَّ كَفَّارَاتٍ لما بَيْنَهُنَّ\" (^٢).\n⦗٤٨٢⦘ قال أبو عوانة: إِنَّ النَّبيَّ ﷺ بَيَّنَ هَذِهِ الفَضِيْلَةَ لِمَنْ تَوَضَّأَ وَأَتَمَّهُ كَمَا أَمَرَهُ الله، وَتَمامُه إِلى المِرْفَقَينِ وَالكَعْبَينِ لِقَوْلِ الله ﷿: ﴿فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾ (^٣).\n_________\n(^١) قوله: \"في الصلوات\" كذا في النسخ كلها، وضبَّب ناسخ الأصل على حرف \"في\"، كتب على هامشها: \"في كلمة الأصل سقط\" هكذا استظهرت قراءتها، وهي ليست واضحة تمامًا.\nكتب ناسخ (ط) فوق هذا الحرف: \"صح\"، وقد سبق هذا الحديث برقم (٦٨١) ولفظه هناك: \"فالصلوات المكتوبات … \".\n(^٢) سبق هذا الحديث هذه الأسانيد، وهذا المتن عند المصنِّف برقم (٦٨١)، وسبق =\n⦗٤٨٢⦘ = تخرجه هناك.\nفائدة الاستخراج:\nتقييد الصلوات بـ: \"المكتوبات\" ليس في رواية مسلم.\n(^٣) الآية من سورة المائدة - آية (٦)، وقول أبي عوانة هذا برُمَّته ليس في (ط) و(ك).","vol":"2","page":481},{"text":"<span data-type='title' id=toc-165>بَابُ (^١) بَيَانِ ثَوَابِ المَضْمَضَةِ وَالاسْتِنْشَاقِ [وصفتهما] (^٢)، وَثَوَابِ غَسْلِ سَائِرِ أَعْضَاءِ الوُضُوءِ [والدَّليل عَلى أنه إذا وقع كلُّ عضوٍ منها اسم الغسل -مرةً كانت أو أكثر- كان وُضوءًا جائزًا، وعلى أنَّ الفضيلة في ترك التمسح بالمنديل]</span> (^٣)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":483},{"text":"٧٣٧ - حَدثنا محمّد بن يحيى النيسابوري، حدّثنا أبو الوليد، حدّثنا عِكْرِمَةُ بن عمَّارٍ، حدّثنا شَدَّادُ بن عبد الله أبو عَمَّار -وكَان قد أدرَكَ نَفرًا مِن أَصْحَاب النَّبي (^١) ﷺ قَالَ: قال أبو أُمامة: يا عَمرو بن عَبَسة، -لِصَاحبِ العُقُلِ رَجُل مِن بَني سُلَيمٍ- بأيِّ شَيءٍ تَدَّعِي أنَّك رُبع الإسلامِ؟ فقال: إنِّي كنتُ أَرى الناسَ على ضَلالةٍ وَلا أرى الأوثانَ بِشَيءٍ، ثمّ سَمِعت عن رَجلٍ يُخْبِز أَخبارًا بمكة ويحَدِّث أحاديثًا، فَرَكِبْتُ رَاحِلتي حتّى أَقْدُمَ مكةَ، فإذا أنا برسولِ الله ﷺ مسْتَخْفِيًا … فذكر صَدْرًا مِن الحديثِ، وَقال فيهِ: قلت يا رسول الله! أَخْبِرني عن الوُضُوءِ، فقال: \"ما مِنكم مِن رَجُلٍ يُقَرِّبُ وَضُوءَه ثمّ يَتَمَضْمَضُ فَيَمْسَحُ ثمّ يَسْتَنْشِق وَيَنْتَثِرُ إِلَّا خَرَّتْ خَطايا فِيْهِ وَخَيَاشِيْمِهِ\n⦗٤٨٤⦘ مع الماءِ، ثمّ يغسلُ وَجْهَهُ كما أَمَرَهُ الله إِلَّا خَرَّتْ خَطايا وَجْهِهِ مِن أَطْرَافِ لِحْيَتِهِ مع الماءِ، ثمّ يَغْسِلُ يَدَيهِ إلى المِرْفَقَينِ إِلَّا خَرَّتْ خَطايا يديهِ (^٢) مِن أَطْرافِ أَنَامله مع الماء، ثمّ يَمْسَحُ رأسَهُ كما أَمَرَهُ الله إِلَّا خَرَّتْ خَطايا رَأسِهِ مَع أَطْرافِ شَعْرِهِ مع الماء، ثمّ يغسلُ قَدَمَيهِ إلى الكَعْبَينِ كما أَمَرَهُ الله إِلَّا خَرَّتْ خَطَايا قَدَمَيهِ مع أَطْرافِ أَصَابعِهِ مع الماءِ، ثمّ يَقُومُ فَيَحْمِدُ الله وَيُثْنِي عَليهِ بالذي هو لَهُ أَهْلٌ، ثمّ يَركَعُ رَكعَتَينِ إِلَّا انْصَرَفَ مِن ذُنُوبهِ كَهَيْئَتِهِ يُومَ وَلَدَتْه أُمُّهُ \" (^٣).\n_________\n(^١) في (م): \"رسول الله\".\n(^٢) في (م): \"خطاياه\" بدل \"خطايا يديه\".\n(^٣) سبق هذا الحديث بهذا الإسناد وطرفه الأوّل عند المصنِّف برقم (٧١) فانظر الكلام عليه هناك.\nفائدة الاستخراج:\nلم يخرجه مسلم في كتاب الطّهارة وإنّما في كتاب صلاة المسافرين وقصرها، وإخراج المصنِّف له هنا دليل على تعيين مناسبة أخرى للحديث غير الّتي عند صاحب الأصل.","vol":"2","page":483},{"text":"٧٣٨ - حدّثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب أن مالكًا حدَّثه عن سُهيل بن أبي صَالحٍ، عن أبيهِ (^٢)، عَن أبي هُريرَةَ أنَّ النبَّيَّ ﷺ قال: \"إِذا تَوَضَّأَ العبد المسلمُ -أو المؤمنُ (^٣) - فَغَسَلَ وَجْهَهُ خَرَجَتْ مِن\n⦗٤٨٥⦘ وَجهِهِ كُلُّ خَطِيئةٍ نَظَرَ إليها بِعَيْنَيهِ مَع الماءِ -أو مَع آخر قَطرِ الماء- فإذا غَسَلَ يَدَيهِ خَرَجَتْ مِن يَدَيهِ كُلُّ خَطِيئَةٍ بَطَشَتْهَا يَدَاهُ مَع الماءِ -أو مَع آخرِ قَطرِ الماء- فإذا غَسَلَ رِجْلَيهِ خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلاهُ مَع الماءِ -أو مَع آخِرِ قَطْرِ الماءِ-[قال] (^٤) حتّى يَخْرُجَ نقِيًّا مِن الذُّنُوبِ\" (^٥).\n_________\n(^١) لم يذكر اسم أبيه \"ابن عبد الأعلى\" في (ط) و(ك).\n(^٢) هو أبو صالح، واسمه: ذكوان السمان المدني.\n(^٣) في (م): \"والمؤمن\".\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب خروج الخطايا مع ماء الوضوء (١/ ٢١٥ ح ٣٢) عن أبي الطّاهر أحمد بن عمرو بن سرح، عن ابن وهبٍ عن مالك به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٥) عن يونس بن عبد الأعلى -شيخ المصنِّف- عن ابن وهبٍ عن مالك به.","vol":"2","page":484},{"text":"٧٣٩ - حَدثنا محمّد بن يحيى قال: قَرأتُ على ابن نافعٍ (^١)، قال: وَحَدَّثني مُطَرِّفٌ (^٢)، عن مالكٍ (^٣)، ح\nوحَدثنا أبو إسماعيل التّرمذيّ (^٤)، حدّثنا القعنبي (^٥)، عن مالكٍ بإسنادِهِ نحوَه (^٦).\n_________\n(^١) عبد الله بن نافع ابن أبي نافع الصائغ القرشي المخزومي مولاهم المدني، متكلَّمٌ فيه كما سبق في ترجمته في ح (٤٢٩) وقد تابعه ثقتان في هذا الإسناد.\n(^٢) ابن عبد الله بن سليمان اليساري الهلالي، أبو مُصْعَب المدني، ابن أخت الإمام مالك.\n(^٣) والحديث في الموطَّأ -كتاب الطّهارة- باب جامع الوضوء (١/ ٣٢ ح ٣١).\n(^٤) في (ط) و(ك): \"الترمذي أبو إسماعيل\" وهو: محمّد بن إسماعيل بن يوسف السلمي.\n(^٥) عبد الله بن مسلمة بن قعنب الحارثي البصري.\n(^٦) في (ط) و(ك): \"بإسناده مثله\". =\n⦗٤٨٦⦘ = والحديث أخرجه مسلم في كتاب الطّهارة -باب خروج الخطايا مع ماء الوضوء (١/ ٢١٥ ح ٣٢) عن سُوَيْد بن سعيد، عن مالك به.\nوأخرجه البغوي في شرح السنة (١/ ٣٢ - ٣٣) من طريق أبي إسحاق الهاشمي، عن أبي مُصْعَب مطرف بن عبد الله، عن مالك به.","vol":"2","page":485},{"text":"<span data-type='title' id=toc-166>بَابُ (^١) بَيَانِ إِيْجَابِ الاسْتِنْشَاقِ في الوُضُوءِ، وَإِيْجَابِ الاسْتِنْثَارِ عَلَى المُسْتَيْقِظِ مِنْ نَومِهِ ثَلاثًا، وَبَيَانِ عِلَّةِ إِيْجَابِهِ حِيْنَ يَسْتَيْقِظُ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":487},{"text":"٧٤٠ - أخبرَنا يونس بن عبد الأعلى، أخبرنا ابنُ وهب (^١) أنَّ مالكا (^٢) حدَّثه، ح وحَدثنا التّرمذيّ (^٣)، حدّثنا القعنبي (^٤)، عن مالك، عن أبي الزِّنَاد (^٥)، عن الأعرجِ (^٦)، عن أبي هُريرَةَ، عن النبيِّ ﷺ قال: \"إِذَا تَوَضَّأَ أَحدُكم فليجعل في أنفِهِ ماءً ثمّ ليَنْتَثِر، ومَن استجمرَ فَليُوتِرْ\" (^٧).\nرواه ابن عُيينةَ، عن أبي الزِّناد مثله (^٨).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٢) والحديث في الموطأ -كتاب الطّهارة- باب العمل في الوضوء (١/ ١٩ ح ٢).\n(^٣) محمّد بن إسماعيل بن يوسف السُّلَمي، أبو إسماعيل التّرمذيّ، نزيل بغداد.\n(^٤) عبد الله بن مسلمة بن قعنب الحارثي البصري.\n(^٥) عبد الله بن ذكوان القرشي.\n(^٦) عبد الرّحمن بن هرمز المدني.\n(^٧) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب الاستجمار وترًا (الفتح ١/ ٣١٦ ح ١٦٢) عن عبد الله بن يوسف.\nوأخرجه أبو داود في السنن -كتاب الطّهارة -باب في الاستنثار (١/ ٣٤ ح ١٤٠) عن القعنبي كلاهما عن مالكٍ، عن أبي الزِّناد به.\n(^٨) وصله مسلم في كتاب الطّهارة -باب الإيتار في الاستنثار والاستجمار (١/ ٢١٢ =\n⦗٤٨٨⦘ = ح ٢٠) عن قتيبة بن سعيد، وعمرو الناقد، ومحمد بن عبد الله بن نمير كلهم عن ابن عيينة، عن أبي الزِّناد، عن الأعرج به.","vol":"2","page":487},{"text":"٧٤١ - حدّثنا محمّد بن مُهِلٍّ الصنعاني (^١) بِصنعاءَ، والسُّلَمي، والدَّبَري، قالوا (^٢): حدّثنا عبد الرزّاق (^٣)، عَن مَعْمرٍ، عن همام بن مُنَبِّهٍ قال: هَذا ما حَدَّثنا أبو هُريرَةَ، عن محمدٍ رسولِ الله ﷺ قال: \"إذا تَوَضَّأَ أحدُكم فَليَسْتَنْشِقْ بِمَنْخِرَيهِ مِن ماءٍ ثمّ ليَنْتَثِرْ\" (^٤).\n⦗٤٨٩⦘ زاد ابنُ مُهِلٍّ: \"وَمَن اسْتَجْمَرَ فَليُوتِرِ\".\n_________\n(^١) محمّد بن عبد الله بن مُهِلٍّ الصنعاني، وضبطه في الأصل مَهَل بفتح الميم والهاء وهو خطأ، وقد سبق ضبطه في ح (٢٥٩) على الصواب.\n(^٢) الدَّبري هو: إسحاق بن إبراهيم بن عباد الصنعاني.\nووقع في (ط) و(ك): \"قالا: حدّثنا، وقال الدبري: حدّثنا عبد الرزاق\"، وبهامش (ط) كتب: \"كذا، أخبرنا: ص\" أي أن الدبري قال: \"أخبرنا\" في النسخة التي رمز لها: ص.\n(^٣) لم أجد هذا الحديث -والأحاديث الآتية عن عبد الرزاق- في مصنَّف عبد الرزاق، فلعلّ الحديث في الأبواب الساقطة من أوَّل المصنَّف، إذ المطبوع يبدأ من باب غسل الذراعين، وعلى حسب ترتيب غسل أعضاء الوضوء يكون هذا الحديث قبل هذا الباب، والله أعلم.\n(^٤) أخرجه مسلم في كتاب الطّهارة -باب الإيتار في الاستنثار والاستجمار (١/ ٢١٢ ح ٢١) عن محمّد بن رافع، عن عبد الرزاق، عن معمر به.\nوأخرجه البيهقي في السنن الكبرى (١/ ٤٩) من طريق أحمد بن يوسف السُّلَمي -شيخ المصنِّف- عن عبد الرزاق، عن معمرٍ به.\nفائدة الاستخراج:\nليس عند مسلم الزيادة الّتي زادها ابن مُهِل، وهذا من فوائد الاستخراج.","vol":"2","page":488},{"text":"٧٤٢ - حدّثنا أبو داود الحراني، حدّثنا عثمان بن عمر (^١)، أخبرنا يونس (^٢) ومالك (^٣)، ح\nوحدثنا يونس بن عبد الأعلى (^٤)، حدّثنا ابنُ (^٥) وَهب أنَّ مالكًا حدَثه، ح\nوحدثنا محمّد بن حَيُّويَه (^٦)، أخبرنا يحيى بن يحيى (^٧)، ومُطَرِّفٌ (^٨)، وَالقَعْنبِيُّ (^٩)، عن مالكٍ، عن ابن شهابٍ، عن أبي إدريس الخَوْلاني (^١٠)، عن أبي هُريرَةَ أنَّ رسولَ الله ﷺ قال: \"مَنْ تَوَضَّأَ فليَسْتَنْثِرْ، وَمَن اسْتَجْمَرَ فَليُوتِرْ\" (^١١).\n_________\n(^١) ابن فارس العبدي البصري.\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) الموطَّأ -كتاب الطّهارة- باب العمل في الوضوء (١/ ١٩ ح ٣).\n(^٤) لم يذكر اسم أبيه \"ابن عبد الأعلى\" في (ط) و(ك).\n(^٥) كلمة \"ابن\" سقطت من (ط).\n(^٦) محمّد بن يحيى بن موسى الإسفراييني.\n(^٧) ابن بكر بن عبد الرّحمن التميمي الحنظلي، أبو زكريا النيسابوري.\n(^٨) ابن عبد الله بن مطرِّف الهلالي اليساري، أبو مُصْعَب المدني، ابن أخت الإمام مالك.\n(^٩) عبد الله بن مسلمة بن قعنب الحارثي البصري.\n(^١٠) عائذ الله بن عبد الله بن عمرو.\n(^١١) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب الاستنثار في الوضوء (الفتح =\n⦗٤٩٠⦘ = ١/ ٣١٥ ح ١٦١) من طريق عبد الله بن المبارك، عن يونس، عن الزّهريّ به.\nوأخرجه مسلم في كتاب الطّهارة -باب الإيتار في الاستنثار والاستجمار (١/ ٢١٢ ح ٢٢) عن يحيى بن يحيى، عن مالك، عن الزّهريّ به.\nوأخرجه الإمام أحمد في المسند (٥١٨) عن عثمان بن عمر العبدي، عن يونس، عن الزّهريّ به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٤١) من طريق عثمان بن عمر، عن يونس ومالك كلاهما عن الزّهريّ به.","vol":"2","page":489},{"text":"٧٤٣ - حدثَنا الحسنُ بن مُكرم (^١)، حدّثنا عثمان بن عمر (^٢)، أخبرنا يُونُس عن الزُّهري بمثلِه (^٣).\n_________\n(^١) ابن حسان البزاز، أبو علي البغدادي.\n(^٢) ابن فارس العبدي البصري.\n(^٣) تقدّم تخريجه من طريق عثمان بن عمر عن يونس في الّذي قبله.","vol":"2","page":490},{"text":"٧٤٤ - حَدثنا السُّلَمي، ومحمد بن يحيى قالا: حدّثنا عبد الرزّاق (^١)، عن مَعْمَرٍ، ومالكٍ (^٢)، عَن الزّهريّ، ح\nوَحدثنا محمّد بن إسحاق [بن الصَّبَّاح] (^٣) الصنعاني، حدّثنا عبد الرزّاق، عن مَعْمَرٍ بإسنادِهِ قال النَّبيُّ ﷺ: \"إذا تَوَضَّأَ أَحدُكم فَليَسْتَنْثِرْ، وَإذا اسْتَجْمَرَ فَليُوتِرْ\" (^٤).\n⦗٤٩١⦘ قال محمّد: \"مَنْ توضأ … \".\n_________\n(^١) لم أجده في المصنَّف، وانظر: التعليق على ح (٧٤٠).\n(^٢) تقدّم تخريجه من الموطأ في ح (٧٤١).\n(^٣) ما بين المعقوفتين من (ط) و(ك)، وانظر: ح (٤٤٥).\n(^٤) أخرجه الإمام أحمد في المسند (٢٧٧) عن عبد الرزّاق، عن مالك. =\n⦗٤٩١⦘ = وأخرجه أيضًا (٣٠٨) عن عبد الرزّاق، عن معمر كلاهما عن الزّهريّ، عن أبي إدريس الخولاني، عن أبي هريرة به.","vol":"2","page":490},{"text":"٧٤٥ - حدّثنا أبو داود الحراني، حدّثنا يعقوبُ [بن إبراهيم] (^١)، حدّثنا أبي، عن صالح (^٢)، عن ابن شهاب بمثلِ حديثِ مالكٍ (^٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو: ابن سعد بن إبراهيم الزّهريُّ.\n(^٢) ابن كيسان المدني.\n(^٣) لم أجد من أخرجه من طريق صالح بن كيسان عن الزّهريّ.","vol":"2","page":491},{"text":"٧٤٦ - حدثَنا سعدُ بن عبد الحكم (^١)، حدّثنا أبو زُرْعَةَ وهبُ الله بن راشد (^٢)، حدّثنا يونُس، ح\nوحَدثنا الميموني (^٣)، ومحمد بن يحيى قالا: حدّثنا أحمد بن شَبيب (^٤)،\n⦗٤٩٢⦘ حدّثنا أبي (^٥)، عن يونس كلاهما قالا: عَن الزّهريِّ، عن أبي إدريس، عن أبي هُريرَةَ، وأبي سعيدٍ الخدري، عن النبي ﷺ قالَ: \"مَنْ توضَّأَ فَليَسْتَنْثِرْ، ومَن استجمر فَليُوتِرْ\" (^٦). كذا قالا جميعًا.\n_________\n(^١) سعد بن عبد الله بن عبد الحكم بن أعين المصري، توفي سنة (٢٦٨ هـ).\nقال عنه أبو حاتم، وابنه: \"صدوق\"، وقال ابن خزيمة: \"كان أعبد إخوته، وأكترهم اجتهادًا وصلاة\"، وقال الكندي: \"كان فاضلًا\".\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٩٢)، ترتيب المدارك للقاضي عياض (٧٧).\n(^٢) في (ط) و(ك): \"يعني: وهب الله بن راشد\"، وهو: الحَجْري المصري المؤذن، انظر: ح (٤٥).\n(^٣) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران الرَّقِّي.\n(^٤) ابن سعيد الحَبَطي، أبو عبد الله البصري.\n(^٥) شبيب بن سعيد أبو سعيد الحَبَطي، وثقه ابن المديني، وأبو زرعة، وأبو حاتم الرازيان، والنسائي، والدارقطني وغيرهم.\nوقال ابن عدي: \"حدَّث عنه ابن وهب بأحاديث مناكير\".\nوقال الحافظ ابن حجر: \"لا بأس بحديثه من رواية ابنه أحمد عنه، لا من رواية ابن وهب\".\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٣٥٩)، الكامل لابن عدي (٤/ ١٣٤٦)، تهذيب التهذيب (٤/ ٢٧٩) والتقريب لابن حجر (٢٧٣٩).\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب الإيتار في الاستنثار والاستجمار (١/ ٢١٢ ح ٢٢) من طريق حسان بن إبراهيم، وعبد الله بن وهب كلاهما عن يونس، عن الزّهريّ به.\nفائدة الاستخراج:\nأحال مسلمٌ ﵀ بلفظه على ما قبله، وبيَّن المصنِّف لفظ هذه الرِّواية.","vol":"2","page":491},{"text":"٧٤٧ - وَحدثَنا (^١) محمّد بن يحيى، والنُّفَيليُّ علي بن عثمان قالا: حدّثنا ابن أبي مريم (^٢)، أخبرنا يحيى بن أيوبَ (^٣)، حدّثنا ابنُ الهاد (^٤)، عن محمّد بن إبراهيم (^٥)، عن عيسى بن طلحةَ (^٦)، عن أبي هُريرَةَ، عن\n⦗٤٩٣⦘ رسول الله ﷺ قال: \"إِذا استيَقَظَ أَحدُكم مِن منامهِ فَتَوَضَّأَ فَليَسْتَنْثِرْ ثلاثَ مراتٍ، فإن الشيْطانَ يَبيْتُ على خَياشِيمهِ\" (^٧).\nوكذا رواه الدَّرَاوَرديُّ، عن ابن الهاد (^٨).\n_________\n(^١) في (ط) و(ك): \"حدّثنا\" بدون واو العطف.\n(^٢) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٣) الغافقي، أبو العباس المصري.\n(^٤) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٥) ابن الحارث بن خالد التيمي، أبو عبد الله المدني.\n(^٦) ابن عبيد الله القرشي التيمي، أبو محمّد المدني.\n(^٧) أخرجه البخاريّ في صحيحه -كتاب بدء الخلق- باب صفة إبليس وجنوده (الفتح ٦/ ٣٩١ ح ٣٢٩٥) عن إبراهيم بن حمزة الزبيري، عن عبد العزيز بن أبي حازم.\nوأخرجه مسلم في كتاب الطّهارة - باب الإيتار في الاستنثار والاستجمار (١/ ٢١٢ ح ٢٣) عن بشر بن الحكم العبدي، عن عبد العزيز الدراوردي كلاهما عن يزيد بن الهاد، به.\n(^٨) وصله مسلم من طريقه كما تقدّم.","vol":"2","page":492},{"text":"<span data-type='title' id=toc-167>بَابُ (^١) صِفَةِ مَسْحِ الرَّأسِ، وَأَنَّهُ مَرَّة وَاحِدَة، وَيَمْسَحُ بِمَاءٍ جَدِيدٍ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":494},{"text":"٧٤٨ - حدّثنا الربيع بن سليمان المُرَادي (^١)، أخبرنا الشافيُّ، ح\nوأخبرنا يونس بن عبد الأعلى، حدّثنا ابن وهب، كلاهما عن مالك بن أنسٍ عن عَمرو بن يحيى المازني، عن أبيهِ، عن عبد الله بن زيد أن رسول الله ﷺ تَوضَّأَ فغسل وجهَهُ ثلاثًا، ويَدَيهِ مَرَّتينِ مَرَّتينِ، وَمَسَحَ رَأْسَهُ بِيَدَيهِ فَأَقْبَلَ بهما وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأْسِهِ ثمّ ذَهَبَ بهما إلى قَفَاهُ ثمّ رَدَّهُمَا إلى المكان الّذي بَدَأَ منه، ثمّ غَسَلَ رِجْلَيهِ (^٢).\nقال ابنُ وَهْب: قال لي مالكٌ: أحسنُ ما سمعتُ في ذلك عندي وَأَعَمُّهُ (^٣) في مسح الرّأس هذا، وَقَال لي عبد العزيز بن أبي سلمةَ: وَذلك المسحُ (^٤) عندنا.\nوَهَذا لفظُ الشّافعيّ [﵀] (^٥).\n_________\n(^١) لم يذكر اسم أبيه ولا نسبته في (ط) و(ك).\n(^٢) تقدّم هذا الحديث عند المصنِّف برقم (٧٢٧ و٧٢٨) ويُنظر التعليق عليه هناك.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف نسبة عمرو بن يحيى المازني، ولم ترد نسبته عند مسلم.\n٢ - أحال مسلم بلفظ الحديث ولم يذكره كاملًا، فبيَّن المصنِّف لفظ هذه الرِّواية.\n(^٣) في (ط) و(ك): \"في هذا وأعمُّه\".\n(^٤) في (ط) و(ك): \"وذلك أحسن المسح\".\n(^٥) ما بين المعقوفتين من (ط) و(ك).","vol":"2","page":494},{"text":"٧٤٩ - حدّثنا يُوسفُ القاضي، حدّثنا سليمان بن حربٍ، حدّثنا وُهَيبٌ، عن عَمرو بن يحيى بإسنادِه نحوَهُ (^١).\nوقال أيضًا: فَمَسَحَ بِرَأسِهِ فَأَقْبَلَ بيَدِهِ وَأَدبَرَ مرةً واحدةً، ثمّ أَدْخَلَ يَدَهُ في الإِنَاءِ فَغَسَلَ رِجْلَيهِ إلى الكَعْبَينِ (^٢).\nورواه (^٣) بهزٌ (^٤)، عن وُهَيبٍ، وقالَ فيهِ: فَأَقْبَلَ بِيَدِهِ [مَرًةً واحدةً] (^٥).\nرَواهُ سليمان بن بلال، وعبد العزيزِ بن محمّد، وَوُهَيبٌ (^٦)، عن عَمرو بن يحيى فقالا: وَأَدْبَرَ (^٧) بِيَدَيهِ وَأَقْبَلَ (^٨).\n_________\n(^١) في (ط) و(ك): \"حدّثنا عمرو بن يحيى بنحوه\".\nوالحديث تقدّم عند المصنِّف برقم (٧٣٢) فينظر تخريجه هناك.\n(^٢) تقدّم هذا الحديث عند المصنِّف برقم (٧٣٢) بهذا الإسناد.\n(^٣) في (ط) و(ك): \"رواه\" بدون واو العطف.\n(^٤) ابن أسد العَمِّي، أبو الأسود البصري.\n(^٥) ما بين المعقوفتين من (ط) و(ك)، ووقع في (م): \"بهز بن وهيب\" وهو خطأ.\nوالحديث وصله مسلم من طريق بهز عن وهيب، وسبق تخريجه منه في ح (٧٣٢).\n(^٦) قوله: \"ووهيبٌ\" ليست في (ط) و(ك)، ولعلّه الصواب لأنه ذكر رواية وُهيبٍ قبله، وأراد هنا أن يُبيِّن مخالفة سليمان بن بلال وعبد العزيز بن محمّد لوهيبٍ في الرِّواية عن عمرو بن يحيى، ولذلك قال بعده: \"فقالا\" ولم يقل: \"فقالوا\"، والله أعلم.\n(^٧) في (ط) و(ك): \"فأدبر\".\n(^٨) وصله المصنِّف -فيما سبق- من طريق سليمان بن بلال، ووهيب برقم (٧٢٩) و(٧٣٢)، ووصله الدارمي في سننه -كتاب الطّهارة- باب الوضوء مرَّتين مرَّتين (١/ ١٨٨ ح ٦٩٤) من طريق عبد العزيز بن محمّد -وهو الدراوردي- وخالد بن =\n⦗٤٩٦⦘ = عبد الله الواسطي كلاهما عن عمرو بن يحيى المازني به.","vol":"2","page":495},{"text":"٧٥٠ - حدّثنا صالح بن عبد الرّحمن بن (^١) عَمرو بن الحارث (^٢)، حدّثنا حجاجُ بن إبراهيم الأزرق (^٣)، ح\nوحَدثنا ابن أخي ابن وهب (^٤) قالا: أخبرنا ابن وهب، عن عَمرو (^٥)، أنَّ حَبَّانَ بن واسع الأنصاري (^٦) حدَّثَه، أنَّ أباه حدَّثَه، أنَّه سمِعَ عبد الله بن زيد بن عاصم المازني ذكر أنه رَأى رسولَ الله ﷺ تَوَضَّأَ فَمَضْمَضَ (^٧) ثمّ اسْتَنْثَرَ، ثمّ غَسَلَ وَجهَهُ ثَلاثًا، ويَدَهُ اليُمنى ثَلاثًا والأُخْرَى ثَلاثًا، وَمَسَحَ رَأسَهُ بماءٍ غَير فَضْلِ يَدِهِ، وَغَسَلَ رِجْلَيهِ حَتى أَنْقَاهُما (^٨).\n_________\n(^١) في (ط): \"عن\" بدل \"بن\" وهو خطأ.\n(^٢) أبو الفضل المصري.\n(^٣) البغدادي، سكن طرسوس، ومصر.\n(^٤) أحمد بن عبد الرّحمن بن وهب بن مسلم القرشي مولاهم، أبو عبيد الله المصري، متكلَّم فيه، انظر: ح (٣٤٨).\n(^٥) كذا في الأصل و(م)، وفي (ط) و(ك): \"وحدثنا ابن أخي ابن وهبٍ، عن ابن وهبٍ قالا: حدّثنا عمرو … \" وهو خطأ؛ لأن ححاج الأزرق يروي عن ابن وهب لا عن عمرو بن الحارث، وعمرو بن الحارث هو: ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٦) حَبَّان -بفتح أوله ثمّ باء موحَّدة مفتوحة- بن واسع بن حَبَّان بن منقذ الأنصاري المازني المدني. انظر: الإكمال لابن ماكولا (٣٠٣)، التقريب (١٠٧٠).\n(^٧) سقطت كلمة \"توضأ\" من (م)، وفي (ط) و(ك): \"فتمضمض\".\n(^٨) أخرجه مسلم في كتاب الطّهارة -باب في وضوء النبي ﷺ (١/ ٢١١ ح ١٩) عن هارون بن معروف، وهارون بن سعيد الأيلي، وأبو الطّاهر أحمد بن عمرو بن سرح =\n⦗٤٩٧⦘ = ثلاثتهم عن ابن وهب عن عمرو بن الحارث به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٧٩) عن أحمد بن عبد الرّحمن ابن أخي ابن وهب، عن ابن وهب، عن عمرو بن الحارث به.\nفائدة الاستخراج:\nبيَّن المصنِّف نسبة: حَبَّان بن واسع الأنصاري، ولم ترد نسبته عند مسلم.","vol":"2","page":496},{"text":"<span data-type='title' id=toc-168>بَابُ بَيَانِ إِثْبَاتِ غَسْلِ الرِّجْلَينِ حَتَى تَنْقَيَا، وَإِبْطَالِ المَسْحِ علَيْهِمَا [والدَّليلِ على أنَّ المُتَوضِّئَ إذا تَرَك غَسْلَ بَعض أَعْضَاءِ الوُضُوءِ رَجَعَ في وُضُوئِهِ فَأَعَادَهُ، وَأَنَّهُ لا يُجْزِئُه إِنْ مَسَحَهُ بِبَلَلِ وُضُوئِهِ، والتَّشْدِيدِ في السَّهْوِ في إِسْبَاغِ الوُضُوءِ، وَأَنَّهُ يَجْبُ عليه أنْ يُنْقِيَهُ حتّى يَسْتَيْقِنَ أَنَّهُ قد نَقَّاهُ، وإبَاحةِ الوُضُوءِ من المَطْهَرَةِ]</span> (^١)\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك)، وما بين المعقوفتين منهما.","vol":"2","page":498},{"text":"٧٥١ - أخبَرنا يُوسفُ بن مُسَلَّم، حدّثنا حجاج (^١)، حدّثنا شعبة، ح\nوَحَدثنا يونس بن حَبيب، حدّثنا أبو داود، حدّثنا شعبةُ، عن منصورٍ قال (^٢): سمعتُ هلال بن يَسَافٍ يُحدِّثُ عن أبي يحيى الأعرج، عن عبد الله بن عَمروٍ أنَّ رسولَ الله ﷺ أتى على قومٍ يَتَوضَّؤونَ -وكان في سفرٍ- فقال: \"أَسْبِغُوا الوُضُوءَ، ويلٌ للأعقابِ مِن النَّار أو وَيلٌ للعَرَاقِيبِ مِن النَّار\" (^٣).\n⦗٤٩٩⦘ قال شعبة: أَحَدَهما.\n_________\n(^١) ابن محمّد المِصِّيصي الأعور.\n(^٢) كلمة \"قال\" ليست في (ط) و(ك).\n(^٣) سبق هذا الحديث عند المصنِّف برقم (٦٨٨) من طريق يونس بن حبيب عن أبي داود، وله طرقٌ أخرى عن منصور عند المصنِّف وغيره، انظر: ح (٦٨٦ - ٦٨٧) وتخريجاته. =\n⦗٤٩٩⦘ = فائدة الاستخراج:\nلم يذكر مسلم لفظ الحديث، وذكر المصنِّف له من فوائد الاستخراج.","vol":"2","page":498},{"text":"٧٥٢ - حَدثنا هلال بن العلاء، حدّثنا مُعَلَّى بن أَسَدٍ، حدّثنا أبو عَوَانة، ح\nوَحَدثَنا ابن أختِ غَزَالٍ (^١)، حدّثنا عفَّان (^٢)، حدّثنا أبو عوانة، عن أبي بشر، عن يوسف بن مَاهَك، عن عبد الله بن عَمرو قال: تَخَلَّفَ النَّبيُّ عنَّا في سفرٍ (^٣)، فَأَدْرَكَنا وقد أَرْهَقَنا العَصْرُ (^٤)، فَجَعَلنا نَتَوَضَّأُ ونَمْسَحُ على أَرْجُلِنا، فنادَى بأَعلى صَوْتِهِ: \"وَيلٌ للأعقابِ مِن النَّار\" مَرَّتين أو ثلاثًا.\nوهذا لفظ هلال، عن المعلَّى [: توضَّؤوا ولم يتموا الوضوء، فقال: \"ويل للعراقيب من النّار\"] (^٥).\n⦗٥٠٠⦘ روى أحمد (^٦) بن سعيد (^٧): حدّثنا النَّضْر (^٨)، عن (^٩) شعبة، عَن أبي بشرٍ، عن رجل مِن أهلِ مكةَ، قال: وهو يوسف بن ماهَك بنحوِهِ (^١٠).\n_________\n(^١) وقع في (م) خطأً: \"عراك\" بدل \"غزال\" وهو: محمّد بن علي بن داود، انظر: ح (٣٨).\n(^٢) ابن مسلم الصفار الباهلي.\n(^٣) كلمة \"عنا\" ليست في (ط) و(م)، وفي (ط) و(ك): \"في سفره\".\n(^٤) ذكر الحافظ في ضبطها وجهان: أرهَقَنا: بفتح الهاء والقاف، والعصر: مرفوع بالفاعلية، بإسكان القاف في \"أرهقنا\" والعصر منصوب بالمفعولية، وجاء في الأصل مضبوطًا على الوجه الأوّل، برفع العصر. ومعنى الإرهاق: الإدراك والغشيان. فتح الباري لابن حجر (١/ ٣١٩).\n(^٥) سبق هذا الحديث عند المصنِّف برقم (٦٩١) من طريق هلال بن العلاء عن المعلى، وزاد =\n⦗٥٠٠⦘ = هنا طريق عفان عن أبي عوانة، وأخرجه من هذا الطريق: ابن خزيمة في صحيحه (١/ ٨٦).\n(^٦) في (م): \"روى أبي أحمد\" وهو خطأ.\n(^٧) ابن صخر الدارمي، أبو جعفر السرخسي، شيخ المصنِّف، وقد روى عنه كما في ح (٣٥).\n(^٨) ابن شُميل المازني البصري.\n(^٩) في (ط) و(ك): \"حدّثنا\" بدل \"عن\".\n(^١٠) علَّقه المصنِّف عن شيخه أحمد بن سعيد الدارمي، ووصله الإمام أحمد في المسند (٢٠٥) عن محمّد بن جعفر عن شعبة عن رجلٍ من أهل مكّة -ولم يسمِّه- عن عبد الله بن عمرو به.\nوفي الأصل كُتِب في أول هذه الفقرة فوق قوله: \"روى\" كُتِب: \"سقط\" أو \"يسقط\"، وفي آخر الفقرة عند قوله: \"بنحوه\" كُتِب: \"إلى\".\nوفي (ط) و(ك) بعد قوله: \"وهو يوسف بن ماهك\" زيادة الجملة التالية: \"عن عبد الله بن عمرو أن النبي ﷺ رأى قومًا توضَّؤا ولم يتموا الوضوء، فقال: ويل للعراقيب من النّار\" وفي هاتين النسختين علامة حذف (لا- إلى) من قوله: \"روى أحمد بن سعيد\" إلى قوله: \"رأى قومًا\". وبناءً عليه تصير الجملة في (ط) و(ك) كما أثبتُّ.","vol":"2","page":499},{"text":"٧٥٣ - حدّثنا علي بن حرب، حدّثنا القاسم بن يزيدَ (^١)، حدّثنا سفيان (^٢) عن عمران (^٣)، عن سالم سَبَلان [-حديث عليٍّ هذا تامٌّ وهو قول\n⦗٥٠١⦘ سَبَلان: خرجت مع عائشة، وحديث يونس بعده: سمعت عائشة … بمثله -] (^٤) قال: خرجْتُ مع عائشةَ فسمعتُها تَقولُ لأخيها عبد الرحمن: يا عبد الرّحمن، أسبغِ الوضوءَ فإني سمعتُ رسولَ الله ﷺ يقول: \"وَيلٌ للأعقابِ من النَّارِ\" (^٥).\n_________\n(^١) الجرمي، أبو يزيد الموصلي.\n(^٢) هو الثّوريّ، والقاسم بن يزيد لا يروي عن ابن عيينة.\n(^٣) ابن بشير بن المحرر، كذا في تعجيل المنفعة، ووقع في الجرح والتعديل وثقات ابن حبّان: =\n⦗٥٠١⦘ = \"عمران بن بشير بن محرز\"، وعندهما أيضًا ترجمة أخرى: عمران بن بشر أبو بشر الحلبي، قال أبو حاتم عن هذا الأخير: \"صالح\"، وذكره ابن خلفون في الثقات كما نقله ابن حجر عنه.\nوالذي في إسناد المصنِّف هو الأوّل حيث ذُكر أنه يروي عن سالم سبلان، ويروي عنه ابن أبي ذئب كما في الإسناد الآتي.\nولم يذكر ابن أبي حاتم فيه قولًا، وذكره ابن حبّان في الثقات، ولم أجد فيه قولًا آخر.\nفإن كان المذكوران شخصًا واحدًا فهو صدوق، وثقه أبو حاتم، وذكره ابن حبّان، وابن خلفون في الثقات وروى عنه الثّوريّ، وابن أبي ذئب (كما في الإسناد الآتي).\nوإن كانا اثنين فالذي في إسناد المصنِّف مجهول، والله أعلم.\nانظر: الجرح والتعديل لابن أبي حاتم (٦/ ٢١٤)، الثقات لابن حبّان (٧/ ٢٣٩)، تعجيل المنفعة لابن حجر (ص: ٢٠٩).\n(^٤) قوله: \"سبلان\" سقط من (م)، وما بين المعقوفتين من (ط) و(ك).\n(^٥) أخرجه المصنِّف من طريق بكير بن الأشج، ويحيى بن أبي كثير كلاهما عن سالمٍ سبلان به، وقد تقدَّم في ح (٦٨٩ - ٦١٠)، وسيأتي تخريجه من طريق عمران بن بشير في الحديث التالي.","vol":"2","page":500},{"text":"٧٥٤ - حدثَنا (^١) يونس بن حَبيب، حدّثنا أبو داود (^٢)، حدّثنا ابن\n⦗٥٠٢⦘ أبي ذئب (^٣)، عن عمران بن بَشير، عن سالمٍ سَبَلان قال: سمعتُ عائشةَ بمثلهِ [قال: خرجْتُ مع عائشةَ فسمعتُها تَقولُ لأخيها عبد الرّحمن: يا عبد الرّحمن! أسبغِ الوضوءَ فإني سمعتُ رسول الله ﷺ يقول: \"وَيلٌ للأعقابِ من النَّارِ\"] (^٤).\n_________\n(^١) في (ط) و(ك): \"وحدثنا\" بالعطف.\n(^٢) الطيالسي، والحديث في مسنده (ص: ٢١٧).\n(^٣) محمّد بن عبد الرّحمن بن أبي ذئب القرشي المدني.\n(^٤) أخرجه الإمام أحمد في المسند (٦/ ١١٢) من طريق ابن أبي ذئب، عن سالم سبلان به.\nويتوقَّف في الحكم على هذا الإسناد لعدم تبيُّن حال عمران بن بشير، والحديث قد صحَّ من غير هذا الطريق كما سبق في ح (٦٨٩ - ٦٩٠) وتخريجه هناك.\nوما بين المعقوفتين من (ط) و(ك).","vol":"2","page":501},{"text":"٧٥٥ - حدّثنا محمّد بن مسلم بن وَارَة (^١)، وَيزيد بن سنان (^٢)، وإسحاق بن سَيَّار (^٣)، وأبو أُميةَ، وابن الجنيد (^٤)، قالوا: حدّثنا أبو عاصم (^٥)، عَن ابن عَجلان (^٦)، عن المَقْبُري (^٧)، عن أبي سلمة (^٨)، عن عائشةَ أنها\n⦗٥٠٣⦘ قالت: يا عبد الرّحمن، أَسْبغ الوُضُوءَ، فإني سَمِعتُ رسولَ الله ﷺ يقول: \"وَيلٌ للأعقابِ مِن النَّار\" (^٩).\n_________\n(^١) محمّد بن مسلم بن عثمان بن عبد الله الرازي، أبو عبد الله بن وارة الحافظ.\n(^٢) ابن يزيد بن الذَّيَّال القرشي الأموي.\n(^٣) ابن محمّد النصيبي.\n(^٤) في (ط) و(ك) بتقديم \"ابن الجنيد\" على \"أبي أمية\"، وابن الجنيد هو: محمّد بن أحمد بن الجنيد الدقَّاق، أبو جعفر البغدادي.\n(^٥) الضحاك بن مخلد النبيل الشيباني.\n(^٦) محمّد بن عجلان القرشي، أبو عبد الله المدني.\n(^٧) سعيد بن أبي سعيد كيسان المقبري.\n(^٨) ابن عبد الرّحمن بن عوف الزّهريّ.\n(^٩) لم يخرجه مسلم من طريق أبي سلمة، عن عائشة، وقد سبق في ح (٦٨٩ - ٦٩٠) تخريجه من صحيح مسلم من طريق سالم سَبَلان، عن عائشة.\nوقد أخرحه ابن ماجه في سننه -كتاب الطّهارة- باب غسل العراقيب (١/ ١٥٤ ح ٤٥٢) من طريق عبد الله بن رجاء، ويحيى القطان، وأبو خالد الأحمر ثلاثتهم عن ابن عجلان به.\nوأخرجه الإمام أحمد في المسند (٦/ ١٩١) عن يحيى القطان، عن ابن عجلان به.","vol":"2","page":502},{"text":"٧٥٦ - حدّثنا عبد الرّحمن بن بشر (^١)، حدّثنا سفيان بن عيينة، عَن ابن عَجلان بمثله (^٢).\n_________\n(^١) ابن الحكم بن حبيب العبدي، أبو محمّد النيسابوري.\n(^٢) أخرجه الإمام أحمد في المسند (٦/ ٤٠) عن ابن عيينة، عن ابن عجلان به.","vol":"2","page":503},{"text":"٧٥٧ - وحدثَنا (^١) ابن أبي رجاء، حدّثنا وكيع، ح\nوَحدثنا يوسف بن مُسَلَّم، حدّثنا حَجاجُ (^٢)، ح\nوحَدثنا يونس بن حَبيب، حدّثنا أبو داود (^٣)، ح\nوحدثنا الصاغاني، أخبرنا أبو النَّضْر (^٤) قالوا: حدّثنا شعبةُ، عن\n⦗٥٠٤⦘ محمّد بن زياد (^٥) قال: سمَعتُ أبا هُريرَةَ قال: كان يمرُّ بنا والناسُ يَتَوَضَّؤُون مِن المِطْهَرَة (^٦) فيقولُ: أَسْبِغُوا الوُضُوءَ، فإني سمعتُ أبا القاسم ﷺ يقول: \"وَيلٌ للعَقِبِ مِن النَّار\" (^٧).\nقال حجاجٌ: \"العَرَاقِيبُ مِن النَّار\" (^٨).\nوالزيادة لأبي داود.\n⦗٥٠٥⦘ رواه (^٩) الربيع بن مُسلمٍ (^١٠)، عن محمّد بن زياد، عن أبي هُريرَةَ (^١١).\n_________\n(^١) في (ط) و(ك): \"حدّثنا\" بدون واو العطف، وابن أبي رجاء هو: أبو جعفر أحمد بن محمّد بن عبيد الله بن أبي رجاء المصيصي الثغري.\n(^٢) ابن محمّد المصِّيصي الأعور.\n(^٣) الطيالسي، سليمان بن داود بن الجارود، والحديث في مسنده (ص: ٣٢٥).\n(^٤) هاشم بن القاسم الليثي البغدادي.\n(^٥) القرشي الجمحي مولاهم، أبو الحارث المدني، نزيل البصرة.\nكلمة \"قال\" بعده ليست في (ط) و(ك).\n(^٦) قال النووي: \"قال العلماء: المطهرة: كلُّ إناءٍ يُتَطهَّر به، وهي بكسر الميم وفتحها لغتان مشهورتان، وذكرهما ابن السِّكِّيت. مَنْ كسر جعلها آلة، ومَن فتحها جعلها موضعًا يفعل فيه\" انظر: شرح مسلم للنووي (٣/ ١٣١).\n(^٧) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب غسل الأعقاب (الفتح ١/ ٣٢١ ح ١٦٥) عن آدم بن أبي إياس، عن شعبة به.\nوأخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٤ ح ٢٩) عن قتيبة بن سعيد، وأبي بكر بن أبي شيبة، وأبي كريب محمّد بن العلاء كلاهما عن وكيع، عن شعبة به.\nوأخرجه الإمام أحمد في المسند (٤٧١) عن وكيع، وفي (٤٣٠) عن حجاج بن محمّد كلاهما عن شعبة به.\nوأخرجه الدارمي في السنن -كتاب الطّهارة- باب: ويل للأعقاب من النّار (١/ ١٩٢ ح ٧٠٧) عن أبي النضر هاشم بن القاسم، عن شعبة به.\n(^٨) في (ط) و(ك): \"للعراقيب\" وليس فيهما قوله: \"من النّار\".\n(^٩) في (ط) و(ك): \"روى\".\n(^١٠) القرشي الجمحي، أروى النَّاس عن محمّد بن زياد.\n(^١١) وصله مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٤ ح ٢٨) عن عبد الرّحمن بن سلام، عن الربيع بن مسلم، عن محمّد بن زيادٍ به.","vol":"2","page":503},{"text":"٧٥٨ - حدّثنا أبو حاتم الرازي (^١)، حدّثنا ابن أبي مريم (^٢)، حدّثنا سليمان بن بلال، ح\nوحدثنا أبو أُمَيَّة، حدّثنا خالد [بن مخلد] (^٣)، حدّثنا سليمان بن بلال، ح\nوحدثنا إبراهيم بن بَرَّةَ الصنعاني (^٤)، حدّثنا عبد الرزّاق (^٥)، عن معمر،\n⦗٥٠٦⦘ كلاهما عن سُهَيلٍ (^٦)، عن أبيه، عن أبي هريرة عن النبي ﷺ قال: \"وَيلٌ للأعقابِ مِن النَّار\" (^٧).\n_________\n(^١) محمّد بن إدريس بن المنذر الحنظلي الحافظ، إمام الجرح والتعديل.\n(^٢) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٣) ما بين المعقوفتين من (ط) و(ك)، وهو: القَطَوَاني البجلي مولاهم. ووقع في (م): \"خالد بن سليمان بن بلال\" وهو خطأ.\n(^٤) إبراهيم بن محمّد بن برَّة الصنعاني، توفي سنة (٢٨٦ هـ).\nذكره الذهبي في السير، وتاريخ الإسلام وقال: \"أحد الأربعة الذين لقيهم الطبراني من أصحاب عبد الرزّاق\"، ولم أجد له ترجمة في موضعٍ آخر، ولا قولًا فيه جرحًا أو تعديلًا.\nوقد تابعه الإمام أحمد عن عبد الرزّاق كما سيأتي في التخريج، إضافة إلى أنَّ الحديث في المصنَّف لعبد الرزّاق. ووقع في (ط): \"بُرد\" بدل \"برة\" وهو خطأ.\nانظر: تاريخ الإسلام (حوادث سنة ٢٨١ - ٢٩٠ /ص: ١١١)، وسير أعلام النُّبَلاء للذهبي (١٣/ ٣٥١).\n(^٥) والحديث في المصنَّف (١/ ٢١).\n(^٦) ابن أبي صالح: ذكوان السمان المدني، فيه كلامٌ يسير، انظر: ح (٣٧).\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب وجوب غسل الرجلين بكمالهما (١/ ٢١٥ ح ٣٠) من طريق جرير بن عبد الحميد، عن سهيل بن أبي صالح، عن أبيه به.\nوأخرجه الإمام أحمد في المسند (٢٨٢) عن عبد الرزّاق، عن معمر، عن سهيلٍ به.","vol":"2","page":505},{"text":"٧٥٩ - ز- حدّثنا سَخْتويه بن مَازْيار (^١) أبو علي، حدّثنا مالك بن سُعَيرٍ (^٢)، حدّثنا الأعمش، عن أبي سفيانَ (^٣)، عن جابر قال: رَأى النبي ﷺ رَجُلًا تَوضَّأَ وَلم يُمَسَّ عَقِبَهُ الماء فقالَ: \"وَيلٌ للأعقابِ مِن النَّار\" (^٤).\n_________\n(^١) مولى بني هاشم، انظر: ح (٩٨). ووقع في (م): \"مازن \" بدل \"مازيار\" وهو خطأ، وسقطت فيها صيغة التحديث قبل مالك بن سعير.\n(^٢) ابن الخِمْس التميمي الكوفي.\n(^٣) طلحة بن نافع الواسطي الإسكاف.\n(^٤) لم يخرجه مسلم من حديث جابر، وأخرجه ابن ماجه في السنن -كتاب الطّهارة- باب غسل العراقيب (١/ ١٥٥ ح ٤٥٤) من طريق أبي الأحوص، عن أبي إسحاق السبيعي، عن سعيد بن أبي كريب، عن جابر به.\nووقع في المطبوع من سنن ابن ماجه: الأحوص، سقطت أداة الكنية فيها.\nوأخرجه الإمام أحمد في المسند (٣/ ٣١٦) عن أبي معاوية محمّد بن خازم الضرير، عن الأعمش، عن أبي سفيان، عن جابرٍ به.\nوأخرجه أيضًا في المسند (٣/ ٣٦٩) عن محمّد بن جعفر، عن شعبة، عن =\n⦗٥٠٧⦘ = أبي إسحاق، عن سعيد بن أبي كريب -أو شعيب بن أبي كريب-، عن جابر به.\nوأخرجه أيضًا (٣/ ٣٩٣) عن حسين بن محمّد المرُّوذي، عن يزيد بن عطاء، عن أبي إسحاق عن عبد الله بن مرثد وسعيد بن أبي كَرِب كلاهما عن جابر به.\nوأمثل هذه الأسانيد هو إسناد الإمام أحمد عن أبي معاوية عن الأعمش، وأمّا الأسانيد الأخرى الّتي ساقها ابن ماجه والإمام أحمد ففيها: سعيد بن أبي كَرِب -أو كريب- روى عنه أبو إسحاق السبيعي، وسليمان بن كيسان وثقه أبو زرعة، وذكره ابن حبّان في الثقات، وقال عنه ابن المديني: \"مجهول\"، وفيه أيضًا عبد الله بن مرثد، وهو مجهول.\nوقال البوصيري ﵀ في حديث جابر الّذي أخرجه ابن ماجه: \"أصله في الصحيحين من حديث عبد الله بن عمرو، ومن حديث أبي هريرة، وفي مسلم من حديث عائشة، وحديث جابر رجال إسناده ثقات إِلَّا أن أبا إسحاق كان يدلِّس، واختلط بأخرة\".\nوقد أخرجه الإمام أحمد من طريق شعبة عن أبي إسحاق، وهو ممّن سمع منه قبل الاختلاط، وقد كفانا تدليسه أيضًا في عبارته المشهورة، وسبق الكلام عليه في ح (٩٣).\nوإسناد المصنِّف فيه: سختويه بن مازيار، ومالك بن سُعير صدوقان، كذلك أبو سفيان طلحة بن نافع ولكنه مدلِّسٌ من الثّالثة، وقد عنعن، ولكن للحديث طريقين آخرين عن جابر كما سبق تخريجه فالإسناد حسنٌ إن شاء الله تعالى، والحديث صحيح لغيره.\nفائدة الاستخراج:\nزاد المصنِّف على مسلم هذا الحديث في الباب، وهذا من فوائد الاستخراج.\nانظر: الجرح والتعديل لابن أبي حاتم (٤/ ٥٧)، الثقات لابن حبّان (٤/ ٢٨٦)، تهذيب الكمال للمزي (١١/ ٤٢)، ميزان الاعتدال للذهبي (١٥٦)، تعجيل المنفعة لابن حجر =\n⦗٥٠٨⦘ = (ص: ١٥٧)، شرح سنن ابن ماجه لأبي الحسن السندي (١/ ١٧٠).","vol":"2","page":506},{"text":"٧٦٠ - ز- حدثَنا أبو حاتم الرازي، حدثنا عبد المؤمن (^١)، حدثنا عبد السلام بن حرب (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة قالت:\n⦗٥٠٩⦘ قال رسول الله (^٣) ﷺ: \"وَيلٌ للأعقابِ مِن النَّارِ\" (^٤).\n_________\n(^١) ابن علي الزعفراني الأسدي الكوفي، أبو علي، نزيل الري.\nذكره ابن أبي حاتم ونقل عن الإمام مسلم أنه قال: \"سألت أبا كريب عن عبد المؤمن بن علي الرازي فأثنى عليه\"، وقال أبو حاتم: \"أخرج إليَّ عبد المؤمن بن على أصول كتب عبد السلام بن حرب، فقال: قرأ عليَّ عبد السلام، ثم وهب لي\".\nوذكره ابن حبان في الثقات وقال: \"روى عنه أبو حاتم الرازي، وأهل بلده\".\nولم أجد له ترجمة في غير ذلك، وذِكرُ ابن حبان لراوٍ في الثقات -دون وجود توثيقٍ آخر فيه- لا يمكن الاعتماد عليه في قبول رواية الرواي، لأنَّ ابن حبان متساهلٌ يوثِّق المجاهيل عادة، وقاعدته في ذلك: \"أن الراوي إذا انتفت جهالة عينه كان على العدالة إلى أن يتبيَّن جرحه\"، قال الحافظ ابن حجر: \"هو مذهب عجيب، والجمهور على خلافه\".\nانظر: الجرح والتعديل لابن أبي حاتم (٦/ ٦٦)، الثقات لابن حبان (٨/ ٤١٧)، لسان الميزان لابن حجر (١/ ١٤)، رواة الحديث الذين سكت عنهم أئمة الجرح والتعديل لعدَّاب محمد الحمش (ص: ٦٥).\n(^٢) ابن سَلْم النَّهْدي المُلائي، أبو بكر الكوفِي، شريك أبي نعيم في بيع الملاء.\nغمزه ابن المبارك بقوله لما سئل عنه: \"ما تحملني رجلي إليه\"، وقال مرة: \"قد عرفته\" فقال الراوي عنه: \"وكان ابن المبارك إذا قال: (قد عرفته) فقد أهلكه\"، وقال ابن سعد: \"كان به ضعف في الحديث، وكان عسرًا\"، وذكره العقيلي في الضعفاء.\nووثقه ابن معين مرة، وقال مرة: \"ليس به بأس، ويكتب حديثه\"، وقال مرة -والبخاري-: \"صدوق\"، وقال العجلي: \"هو عند الكوفيين ثقة ثبت، والبغداديون يستنكرون بعض =\n⦗٥٠٩⦘ = حديثه، والكوفيون أعلم به\"، وقال يعقوب بن شيبة: \"ثقة، في حديثه لينٌ\".\nووثقه أبو حاتم، والترمذي، والدارقطني، وذكره ابن حبّان في الثقات، وقال ابن عدي: \"لا بأس به\".\nووثقه الذهبي في الكاشف، وقال في المغني: \"صدوق\"، وقال ابن حجر: \"ثقة حافظ، له مناكير\"، ولم يذكر كلُّ من ترجم له شيئًا من مناكيره، فهو حسن الحديث إن شاء الله تعالى.\nانظر: الطبقات لابن سعد (٦/ ٣٨٦)، تاريخ الدارمي (ص: ١٥٧)، معرفة الرجال لابن محرز (١/ ١٠٧)، العلل رواية عبد الله بن أحمد (٣/ ٤٨٥)، الثقات للعجلي (٩٤) سنن التّرمذيّ (٣/ ١١ ح ٦٢٢)، الضعفاء للعقيلي (٣/ ٦٩)، الجرح والتعديل لابن أبي حاتم (٦/ ٤٧)، الثقات لابن حبّان (٧/ ١٢٨)، الكامل لابن عدي (٥/ ١٩٦٨)، سؤالات الحاكم للدارقطني (ص: ٢٤٣)، ترتيب علل التّرمذيّ الكبير لأبي طالب القاضي (١/ ١٤٩)، المغني في الضعفاء (٣٩٣)، والكاشف للذهبي (١/ ٦٥٢)، تهذيب التهذيب (٦/ ٢٧٩)، والتقريب لابن حجر (٤٠٦٧).\n(^٣) في (ط) و(ك): \"النبي\".\n(^٤) لم أجد من أخرجه من هذا الطريق، وإسناد المصنِّف يُتَوقَّف فيه لعدم التمكن من معرفة حال عبد المؤمن الزعفراني، ولكن قد صحَّ الحديث من غير هذا الطريق كما سبق في الأسانيد الماضية.\nفائدة الاستخراج:\nزاد المصنِّف على مسلم هذا الحديث في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":508},{"text":"٧٦١ - حدّثنا خَرْدَلَةُ (^١)،\n⦗٥١٠⦘ وَشُعَيب بن عمرانَ (^٢) العَسْكَري، قالا: حدّثنا سلمة بن شَبِيبٍ (^٣)، حدّثنا الحسن بن محمّد بن أَعيَن (^٤)، حدّثنا مَعْقِل بن عبيد الله (^٥)، عن أبي الزُّبَير (^٦)، عن جابر قال: أخبرني عمر بن الخطّاب ﵁ (^٧) أنَّ رجلًا\n⦗٥١١⦘ تَوَضَّأَ فَتَرَكَ مَوضِعَ ظُفُرٍ على قَدَمِهِ، فَأَبْصَرَهُ النَّبيُّ ﷺ فقال: \"ارجِعْ (^٨) فَأَحسِن وُضُوءَكَ\"، فرجَعَ ثمّ صلَّى (^٩).\nفيه بيان أنه رَجع في وُضُوئهِ بقوله: فَرَجَعَ ثمّ صَلَّى.\n_________\n(^١) في (ط) و(ك): \"حدّثنا خردلة واسمه: … \" ثمّ بياض قدر كلمتين أو ثلاث. =\n⦗٥١٠⦘ = وخردلة لقبٌ، وهو: عبد الله بن اللَّيث بن نصر المروزي، أبو العباس، ذكره الخطيب في تاريخ بغداد، وذكره ابن الجوزي، وابن حجر في الألقاب، ولم أجد فيه قولًا من حيث الجرح والتعديل وقد تابعه هنا شعيب بن عمران، والإمام مسلم كما سيأتي في التخريج.\nانظر: تاريخ بغداد للخطيب (١٠/ ٤٦)، كشف النقاب لابن الجوزي (١/ ١٧٨)، نزهة الألباب لابن حجر (١/ ٢٣٦).\n(^٢) في (ط) و(ك): \"عثمان\" بدل \"عمران\" وهو خطأ.\nذكره الذهبي في تاريخ الإسلام، ولم يذكر فيه جرحًا أو تعديلًا، وقال ابن حجر: في اللسان: \"لا يعرف\".\nوقد تابعه الإمام مسلم عن سلمة بن شبيب كما سيأتي في التخريج.\nانظر: تاريخ الإسلام للذهبي (حوادث سنة: ٢٩١ - ٣٠٠ هـ /ص: ١٦٠) ولسان الميزان (٣/ ١٤٨ ترجمة ٥٣٢).\n(^٣) النيسابوري، أبو عبد الرّحمن الحَجْري المسمعي، نزيل مكّة.\n(^٤) الحراني، أبو علي القرشي مولاهم.\n(^٥) الجَزَري الحراني، أبو عبد الله العبسي مولاهم، متكلِّمٌ فيه كما سبق في ح (٣٨٦)، وقد تابعه ابن لَهيعة من طريق ابن وهبٍ عنه، كما سيأتي في ح (٧٦٣)، والحديث في صحيح مسلم.\n(^٦) محمّد بن مسلم بن تدرس الأسدي مولاهم المكي.\n(^٧) عبارة الترضي ليست في (ط) و(ك).\n(^٨) في (م): \"قال: فارجع\".\n(^٩) أخرجه مسلم في كتاب الطّهارة -باب وجوب استيعاب جميع أجزاء محل الطّهارة (١/ ٢١٥ ح ٣١) عن سلمة بن شبيب، عن الحسن بن محمّد بن أعين، عن معقلٍ به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف: معقل بن عبيد الله، وجاء عند مسلم مهملًا.\n٢ - علّق المصنِّف على الحديث ما يستنبط منه من فقه.","vol":"2","page":509},{"text":"٧٦٢ - ز- حدثَنا الصاغاني، وأبو دَاود السِّجْزِي (^١) قالا: حدّثنا هارون بن مَعْروف (^٢)، حدّثنا ابن وَهْبٍ (^٣)، عن جَرير بن حازم (^٤) أنَّه سَمَعَ قتادة بن دَعَامَةَ (^٥)، حَدثَنا أنس بن مالك، أَنَّ رَجُلًا جاء إلى رسولِ الله ﷺ وقد توضَّأَ وَترك على قدمِهِ مثل\n⦗٥١٢⦘ مَوضِعِ الظُّفُرِ، فَقال النّبيّ ﷺ: \"ارْجِعْ فَأَحْسِن وُضُوءَكَ\" (^٦).\nقال أبو داود: ليس هذا الحديث بمعروفٍ عن جَريرٍ، ولا عن قتادة، وَلم (^٧) يَروِه إِلَّا ابن وهب (^٨).\n_________\n(^١) هو سليمان بن الأشعث السجستاني، والحديث في سننه -كتاب الطّهارة- باب تفريق الوضوء (١/ ٤٤ ح ١٧٣).\n(^٢) المروزي، أبو علي الخزَّاز الضرير، نزيل بغداد.\n(^٣) في (م): \"بلال بن وهب\"، وفي (ط): \"حدّثنا وهب\".\n(^٤) ابن عبد الله بن زيد الأزدى العتكي، أبو النضر البصري، ثقة، وفي حديثه عن قتادة كلامٌ سيأتي في الكلام على تعليق أبي داود عقب الحديث.\n(^٥) ابن قتادة السدوسي، أبو الخطّاب البصري.\nووقع في (ط) و(ك) \"قتادة\" بدون ذكر اسم أبيه، وفيهما أيضًا: \"قال: حدّثنا أنس\".\n(^٦) لم يخرجه مسلم من حديث أنس، وقد أخرجه الإمام أحمد في المسند (٣/ ١٤٦).\nوأخرجه ابن خزيمة في صحيحه (١/ ٨٤ - ٨٥) من طريق أصبغ بن الفرج كلاهما عن هارون بن معروف، عن ابن وهبٍ به.\nوأخرجه ابن ماجه في السنن -كتاب الطّهارة- باب من توضأ فترك موضعًا لم يصبه الماء (١/ ٢١٨ ح ٦٦٥) عن حرملة بن يحيى.\nوأخرجه ابن خزيمة في صحيحه (١/ ٨٤ - ٨٥) عن أحمد بن عبد الرّحمن بن أخي ابن وهب.\nوأخرجه الدارقطني في سننه (١/ ١٠٨) من طريق ابن أخي ابن وهب كلاهما عن ابن وهب عن جرير بن حازم به.\nفائدة الاستخراج:\nزاد المصنِّف على مسلم هذا الحديث في الباب، وهذا من فوائد الاستخراج.\n(^٧) في (ط) و(ك): \"لم\" بدون الواو.\n(^٨) العبارة في سنن أبي داود كالتالي: \"وهذا الحديث ليس بمعروف عن جرير بن حازم، ولم يروه إِلَّا ابن وهب، وقد روى معقل بن عبيد الله الجَزَري، عن أبي الزبير، عن جابر، عن عمر، عن النبي ﷺ\".\nوقال الدارقطني عقب الحديث: \"تفرَّد به جرير بن حازم عن قتادة، وهو ثقة\".\nفكأن الدارقطني رحمه الله تعالى يذهب إلى صحة الحديث لثقة جرير بن حازم، وأمّا أبو داود فكأنه يعلّ الحديث ويُلقي بالتبعة فيه على ابن وهب بقوله: \"ليس بمعروف عن جرير بن حازم، ولم يروه إِلَّا ابن وهب\". =\n⦗٥١٣⦘ = ونحوه صنيع ابن عدي، فإنّه قد ذكر حديثين لابن وهبٍ عن جرير -أحدهما هذا الحديث- ثمّ قال: \"وهذان الحديثان تفرَّد بهما ابن وهب، عن جرير بن حازم، ولابن وهب غير ما ذكرت غرائب\"، وابن عدي رحمه الله تعالى مع قوله بأن لجرير إفرادات عن قتادة لا توجد عند غيره -كما سيأتي في كلامه- فإنّه في هذين الحديثين بالخصوص يشير إلى تفرُّد ابن وهبٍ عنه به.\nوقد ذهب بعض العلماء إِلَّا أن جريرًا وإن كان ثقة فإنّه ليس كذلك في قتادة بالذات.\nقال عبد الرّحمن بن مهدي: \"يُضعَّف في حديثه عن قتادة\"، وسأل عبد الله بن أحمد ابنَ معين عن جرير بن حازم فقال: \"ليس به بأس، فقلت له: إنَّه يحدّث عن قتادة، عن أنس مناكير؟ فقال: ليس بشيءٍ، هو عن قتادة ضعيف\".\nوقال الإمام أحمد: \"كأن حديثه عن قتادة غير حديث النَّاس، يوقف أشياء، ويسند أشياء\"، وقال أيضًا: \"كان يحدِّثهم -بالتوهم- أشياء عن قتادة يسندها بواطيل\".\nوقال أيضًا: \"حدَّث بالوهم بمصر، ولم يكن يحفظ\".\nونحوه قول الأزدي: \"جرير صدوق، خُرِّج عنه بمصر أحاديث مقلوبة، ولم يكن بالحافظ\".\nولعلّ هذا الحديث ممّا حدَّث به بمصر من حفظه -ووهم فيه- فأخذه عنه عبد الله بن وهب وهو مصري.\nوذكر ابن رجب أن الإمام أحمد وابن معين أنكرا أحاديث لجرير بن حازم منها هذا الحديث الّذي أخرجه المصنِّف.\nوقال ابن عدي بعد أن ذكر جملة ممّا أنكره عليه عن قتادة وغيره: \"ولجرير بن حازم أحاديث كثيرة عن مشايخه، وهو مستقيم الحديث صالح فيه، إِلَّا أن روايته عن قتادة؛ فإنّه يروي أشياء عن قتادة لا يرويها غيره، وجرير عندي من ثقات المسلمين حدَّث =\n⦗٥١٤⦘ = عنه الأئمة من النَّاس: أيوب السختياني، وابن عون، وحماد بن زيد، والثوري، والليث بن سعد، ويحيى بن أيوب المصري، وابن لَهيعة وغيرهم\".\nوقال الذهبي في الميزان: \"أحد الأئمة الكبار الثقات، ولولا ذكر ابن عدي له لما أوردته … وفي الجملة لجرير عن قتادة أحاديث منكرة\"،\nوقال ابن حجر: \"ثقة، لكن في حديثه عن قتادة ضعفٌ، وله أوهامٌ إذا حدَّث من حفظه\".\nوذكره الشّيخ صالح الرفاعي في كتابه النافع \"الثقات الذين ضعفوا في بعض شيوخهم\"، وخلص إلى نحو هذه النتيجة الّتي ذكرها الحافظ ابن حجر.\nويظهر - والله أعلم - أن إشارة أحدهما داود رحمه الله تعالى إلى حديث معقل الجزري، عن أبي الزبير، عن جابر يريد به أن أصل الحديث هو حديث جابر.\nوحدَّث به جرير من حفظه بمصر فوهم فيه فجعله عن قتادة عن أنس، وكأن إيراد المصنِّف لحديث جابر أوَّلًا ثمّ ذكره لحديث جرير عن قتادة عن أنس، ثمّ إتباع ذلك بأسانيد يؤيِّد بها رواية جابر إشارة إلى تعليل حديث أنس، والله أعلم.\nفإن قيل: فلم يورد حديث أنس أصلًا في المستخرج وهو ليس في صحيح مسلم؟ يقال: لعلّه في صحيح أحمد بن سلمة، ففي إيراد حديث أنس على هذه الصورة استخراجٌ وتعليل، والله أعلم.\nانظر: العلل رواية عبد الله بن أحمد (٣/ ١٠)، الضعفاء للعقيلي (١/ ١٩٨)، الكامل لابن عدي (٥٤٨ - ٥٥٤)، الميزان للذهبي (١/ ٣٩٢)، شرح علل التّرمذيّ لابن رجب (٧٨٤)، تهذيب التهذيب (٦٣)، والتقريب لابن حجر (٩١١)، الثقات الذين ضعفوا في بعض شيوخهم للشيخ صالح الرفاعي (ص: ٢٠٠).","vol":"2","page":511},{"text":"٧٦٣ - حدّثنا الصاغاني، حدّثنا الحسن بن الأشيب (^١)، عن ابن لهيعة (^٢)، حدّثنا أبو الزبير، عَن جَابرٍ (^٣) مثل حديث مَعْقِلٍ: فَرَجَعَ فَتَوَضَّأَ ثمّ صَلَّى (^٤).\n_________\n(^١) هو الحسن بن موسى الأشيب، أبو علي البغدادي.\n(^٢) عبد الله بن لَهيعة بن عقبة الحضرمي، أبو عبد الرّحمن المصري، متكلَّمٌ فيه، وقد رمي بالتدليس، وجعله الحافظ ابن حجر في المرتبة الخامسة من المدلسين، وخلاصة الأمر فيه أنه يقبل من حديثه ما صرَّح فيه بالتحديث، وكان من رواية العبادلة كابن وهب، وابن المبارك، والمقرئ ونحوهم ممّن سمعوا منه قبل احتراق كنبه، كما سبق في ترجمته: ح (٢٧١).\nوهذا الحديث من رواية ابن وهبٍ عنه -كما في الإسناد الآتي-، غير أنه قد عنعن فيه، وصرَّح في هذا الإسناد بالتحديث عن أبي الزبير، والحديث في صحيح مسلم من غير طريق ابن لهيعة كما سبق في: ح (٧٦٠).\n(^٣) قوله: \"عن جابر\" ليس في (ط) و(ك).\n(^٤) أخرجه ابن ماجه في السنن -كتاب الطّهارة- باب من توضأ فترك موضعًا لم يصبه الماء (١/ ٢١٨ ح ٦٦٦) من طريق زيد بن الحباب، عن ابن لَهيعة، عن أبي الزبير به.\nوأخرجه الإمام أحمد في المسند (١/ ٢١) عن موسى بن داود عن ابن لَهيعة، عن أبي الزبير به.\nوأخرجه أيضًا (١/ ٢٣) عن الحسن بن موسى الأشيب، عن ابن لَهيعة، عن أبي الزبير به.","vol":"2","page":515},{"text":"٧٦٤ - حدّثنا الصَّومَعِيُّ (^١)، حدّثنا أَصْبَغ (^٢)، أخبرني ابن وهب،\n⦗٥١٦⦘ أخبرني ابن لَهِيعَة، عن أبي الزبير، عن جَابرٍ، عن عمر بن الخطّاب ﷺ (^٣) أنَّه رَأى رجلًا قد جَاءَهُ وَقد تَوضَّأَ وترك على ظَهرِ قَدَمِهِ مثلَ موضَعِ الظُّفُرِ، فقال له النَّبيُّ ﷺ: \"ارجِعْ فَأَحْسِنْ وُضُوءَكَ\" (^٤).\n_________\n(^١) في (ط) و(ك): \"وحدثنا\" بالواو، والصومعي هو: محمّد بن أبي خالد الصومعي الطّبريّ، أبو بكر.\n(^٢) ابن الفرج بن سعيد الأموي مولاهم المصري، ورَّاق عبد الله بن وهب.\n(^٣) عبارة الترضي ليست في (ط) و(ك).\n(^٤) أخرجه ابن ماجه في السنن -كتاب الطّهارة- باب من توضأ فترك موضعًا لم يصبه الماء (١/ ٢١٨ ح ٦٦٦) عن حرملة بن يحيى، عن عبد الله بن وهبٍ، عن ابن لَهيعة به.","vol":"2","page":515},{"text":"٧٦٥ - ز- حدثنا أبو فَرْوةَ الرُّهَاوي (^١)، حدّثنا المغيرة بن سِقْلاب (^٢)، حدّثنا الوازع (^٣)،\n⦗٥١٧⦘ عن سالم (^٤)، عن أبيه، عن جده عُمر، عَن أبي بكرٍ الصِّدِّيق ﵄ (^٥) قال: بيَّنَّا أنا جالسٌ مع رسولِ الله ﷺ إذ جاءه رجلٌ قد تَوضَّأَ وَبَقِيَ على ظَهرِ قَدَمِهِ مثلُ ظُفرِ إِبْهَامِهِ، فَأَبْصَرهُ رسولُ الله ﷺ فقال: \"ارْجِعْ فَأَتِمَّ وُضُوءَكَ\"، قال: فَفَعَلَ (^٦).\n_________\n(^١) يزيد بن محمّد بن يزيد بن سنان التميمي الجَزَري الرُّهاوي.\n(^٢) الحراني، أبو بشر، قاضي حران.\nقال عنه أبو زرعة: \"ليس به بأس\"، وقال أبو حاتم: \"صالح الحديث\".\nوقال أبو جعفر النَّفْيلي: \"لم يكن مؤتمنًا على حديث رسول الله ﷺ، وقال علي بن ميمون الرَّقِّي: \"كان لا يسوى بعرة\"، وذكر ابن عدي حديثه هذا في مناكيره وقال: \"وعامة ما يرويه لا يتابع عليه\"، وقال في صدر التّرجمة: \"منكر الحديث\"، وضعفه الدارقطني أيضًا.\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ٢٢٣)، الكامل لابن عدي (٦/ ٢٣٥٧)، ميزان الاعتدال للذهبي (٤/ ١٦٣)، لسان الميزان لابن حجر (٦/ ٧٨).\n(^٣) ابن نافع العقيلي الجَزَري.\nأجمعوا على ضعفه، فقد ضعفه ابن معين، والإمام أحمد، والبخاري، وأبو داود، وأبو زرعة، وأبو حاتم الرازيان، والعقيلي، وابن حبّان، وابن عدي، والدارقطني غيرهم.\nوقال النسائي، والهيثمي: \"متروك\".\nانظر: تاريخ الدوري (٦٢٧)، العلل رواية عبد الله بن أحمد (٣/ ٢٣ - ٢٤)، الضعفاء =\n⦗٥١٧⦘ = الصغير للبخاري (ص: ٢٤٥)، الجرح والتعديل لابن أبي حاتم (٩/ ٣٩)، المجروحين لابن حبّان (٣/ ٨٣)، الكامل لابن عدي (٧/ ٢٥٥٥)، سنن الدارقطني (١/ ١٠٩)، ميزان الاعتدال للذهبي (٤/ ٣٢٧)، مجمع الزوائد للهيثمي (١/ ٨١)، لسان الميزان لابن حجر (٦/ ٢١٣).\n(^٤) ابن عبد الله بن عمر بن الخطّاب القرشي العدوي.\n(^٥) في النسخ الأخرى: \"﵁\".\n(^٦) في هذا الموضع في (ط) و(ك) زيادة: \"إلى هنا لم يخرجاه\" ولكن عليها في النسختين علامة حذف (لا- إلى).\nوالحديث لم يخرجه مسلم من حديث أبي بكر الصديق ﷺ، وقد أخرجه ابن أبي حاتم في علل الحديث (١/ ٦٧) من طريق مُصْعَب بن سعيد، عن المغيرة بن سقلاب، عن الوازع بن نافع به ثمّ قال: \"قال أبي: هذا حديث باطل بهذا الإسناد، ووازع بن نافع ضعيف الحديث\".\nوأخرجه الطبراني في المعجم الأوسط (٣٥٦) من طريق مُصْعَب بن سعيد، عن المغيرة بن سقلاب، عن الوازع به، وقال: \"لا يُروى عن أبي بكر إِلَّا بهذا الإسناد\".\nوقال الهيثمي في مجمع الزوائد (١/ ٢٤١): \"رواه الطبراني في الأوسط والصغير، وفيه الوازع بن نافع وهو مجمعٌ على ضعفه\".\nوأخرجه أيضًا الدارقطني في سننه (١/ ١٠٩) من طريق أبي فروة -شيخ المصنِّف-، =\n⦗٥١٨⦘ = ومصعب بن سعيد، والحارث بن بهرام ثلاثتهم عن المغيرة بن سقلاب، عن الوازع بن نافع به، وقال عقب الحديث: \"الوازع بن نافع: ضعيف الحديث\".\nفالحديث إذا ضعيفٌ بهذا الإسناد، وقد رواه مسلم والمصنِّف بإسنادٍ أمثل منه عن عمر بن الخطّاب ﵁ دون ذكر أبي بكر الصديق ﵁ كما سبق في: ح (٧٦٠) و(٧٦٢) و(٧٦٣).\nفائدة الاستخراج:\nزاد المصنِّف على مسلم هذا الحديث في الباب، وهذا من فوائد الاستخراج.","vol":"2","page":516},{"text":"<span data-type='title' id=toc-169>بَابُ (^١) بَيَان إِثْبَاتِ المَسْحِ عَلَى الخُفَّينِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":519},{"text":"٧٦٦ - حدّثنا ابن أبي رجاء (^١)، حدّثنا وكيع، ح\nوحدثنا الصاغاني، حدّثنا شجاعُ بن الوليد (^٢)، كلاهما عن الأعمش، عن إبراهيم (^٣)، عن همام بن الحارث (^٤) قال (^٥): رأيتُ جَرير بن عبد الله بَال ثمّ أتى المَطْهَرَةَ فَتَوضَّأَ وَمسح على خُفَّيهِ، فقيلَ له: تَفعَل (^٦) وأنتَ صاحبُ رسولِ الله ﷺ؟! فَقال: وَمَا يَمْنَعُني وقد رأيتُ رسولَ الله ﷺ يَمْسَحُ على الخُفَّينِ؟!\nقال الأعمش: كانَ يُعجِبهم حَديثُ جَرير، لأنَّ إسلامَه بعدَ نُزُولِ المائدةِ (^٧).\n_________\n(^١) أحمد بن محمّد بن عبيد الله بن أبي رجاء الثغري المِصِّيصي.\n(^٢) أبو بدر السَّكُوني الكوفي.\n(^٣) ابن يزيد بن قيس النخعي الكوفي.\n(^٤) النخعي الكوفي.\n(^٥) كلمة \"قال\" ليست في (ط) و(ك).\n(^٦) في (ط) و(ك): \"أتفعل\".\n(^٧) أخرجه التّرمذيّ في سننه -كتاب الطّهارة- باب في المسح على الخفَّين (١/ ١٥٥ ح ٩٣) عن هناد بن السري.\nوأخرجه ابن ماجه في سننه -كتاب الطّهارة -باب ما جاء في المسح على الخفَّين (١/ ١٨٠ ح ٥٤٣) عن علي بن محمّد الطنافسي كلاهما عن وكيع، عن الأعمش به.","vol":"2","page":519},{"text":"٧٦٧ - حدّثنا يونس بن عبد الأعلى، وأحمَدُ بن شيبانَ (^١)، وابن أبي فروة النَّصيبيّ (^٢) قالوا: حدّثنا سفيانُ بن عُيينة، عَن الأَعمش، عن إبراهيمَ، عن همامٍ قال (^٣): رأيتُ جَريرًا تَوَضَّأَ مِن المطهرةِ ثمّ مسح على خُفَّيهِ، فقيل له: أتمسح على خُفَّيكَ؟ فَقَال: إنِّي رأيتُ رسولَ الله (^٤) ﷺ يَمْسَحُ على خُفَّيهِ.\nفكان هذا الحديث يُعجِب (^٥) أصحابَ عبد الله، لأن إسلامَه كان بعدَ نزولِ المائدة (^٦).\n_________\n(^١) الرملي، أبو عبد المؤمن، صاحب ابن عيينة.\n(^٢) عبد السّلام بن عبيد بن أبي فروة النصيبي.\n(^٣) كلمة \"قال\" ليست في (ط) و(ك).\n(^٤) في (ط) و(ك): \"قال: إنِّي رأيت النبي\".\n(^٥) في (ط) و(ك): \"يعجبه\".\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب المسح على الخفَّين (١/ ٢٢٨ ح ٧٢) من طريق عيسى بن يونس، ومن طريق علي بن مسهر، كلاهما عن الأعمش، وعن ابن أبي عمر، عن ابن عيينة عن الأعمش. وأخرجه الإمام أحمد في المسند (٤/ ٣٦١) عن ابن عيينة.\nوأخرجه البيهقي في السنن الكبرى (١/ ٢٧٣) من طريق أحمد بن شيبان -شيخ المصنِّف-، عن ابن عيينة، عن الأعمش به.\nفائدة الاستخراج:\n١ - بيَّن المصنِّف سفيان بن عيينة، وورد عند مسلم مهملًا.\n٢ - أحال مسلم بلفظ الحديث ولم يذكر متنه، وبين المصنِّف لفظ هذه الرِّواية.","vol":"2","page":520},{"text":"٧٦٨ - حدّثنا الغَزِّي (^١)، حدّثنا الفِريابي (^٢)، حدّثنا سفيان (^٣)، ح\nوحَدثنا يونس بن حَبيب، حدّثنا أبو داود (^٤)، حدّثنا شعبةُ، عن الأعمش، عن إبراهيم، عن همام بن الحارثِ، عن جَريرٍ أنَّ النَّبيَّ ﷺ مَسَحَ على الخُفَّينِ.\nقال إبراهيم: كان يُعْجِبُهم هذا الحديثُ، لأنَّ إسلامَ جَريرٍ كان بعدَ نزولِ المائدة (^٥).\n_________\n(^١) عبد الله بن محمّد بن عمرو بن الجراح الأزدي.\n(^٢) محمّد بن يوسف بن واقد الضَّبِّي مولاهم.\n(^٣) هو الثّوريّ، والفريأبي إذا روى عنه أطلق، وإذا روى عن ابن عيينة بيَّنه.\nانظر: السير للذهبي (٧/ ٤٦٦).\n(^٤) الطيالسي، والحديث في مسنده (ص: ٩٢).\n(^٥) أخرجه البخاري في صحيحه -كتاب الصّلاة- باب الصّلاة في الخفاف (الفتح ١/ ٥٨٩ ح ٣٨٧) عن آدم بن أبي إياس.\nوأخرجه مسلم من طريق عيسى بن يونس، عن الأعمش به كما تقدَّم في الّذي قبله.\nوأخرجه الإمام أحمد في المسند (٤/ ٣٦٤) عن محمّد بن جعفر كلاهما عن شعبة، عن الأعمش به.\nوأخرجه الدارقطني في السنن (١/ ١٩٣ - ١٩٤) من طريق عبد الرّحمن بن مهدي، عن الثّوريّ، عن الأعمش به.\nوبيَّن الحافظ ابن حجر في الإتحاف (٤/ ٤٦) أن سفيان هو الثّوريّ في رواية الدارقطني.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكر متنه، وبيَّن المصنِّف لفظ هذه الرِّواية.","vol":"2","page":521},{"text":"٧٦٩ - [حدثنا إبراهيم الحربي (^١)، حدّثنا ابن نُمير (^٢)، حدّثنا أبو معاوية (^٣)، ح\nقال (^٤): وحدثنا عبيد الله بن عمر (^٥)، حدّثنا علي بن مُسْهِر (^٦)، ح\nوحدثنا أبو أسامة (^٧)، وحسين (^٨)، عن زائدة (^٩)، ح\nوحدثنا ابن عائشة (^١٠)، حدّثنا أبو عوانة (^١١)، وسفيان (^١٢)، ح\nقال إبراهيم، وحدثنا إسحاق بن إسماعيل (^١٣)، حدّثنا\n⦗٥٢٣⦘ جرير (^١٤)، وكيع، عن الأعمش، عن إبراهيم، عن همام، عن جرير قال: رأيت النّبيّ ﷺ بال ثمّ توضأ ومسح على خُفَّيه] (^١٥).\n_________\n(^١) إبراهيم بن إسحاق بن إبراهيم البغدادي، أبو إسحاق الحربي.\n(^٢) محمّد بن عبد الله بن نمير الهَمْدَاني الكوفي.\n(^٣) محمّد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٤) القائل هو: إبراهيم الحربي.\n(^٥) ابن ميسرة الجُشمي مولاهم القواريري، أبو سعيد البصري، نزيل بغداد.\n(^٦) القرشي، أبو الحسن الكوفي.\n(^٧) حماد بن أسامة القرشي مولاهم الكوفي، والراوي عنه هو: إبراهيم الحربي أيضًا.\n(^٨) ابن علي بن الوليد الجعفي مولاهم.\n(^٩) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^١٠) عبيد الله بن محمّد بن حفص بن عمر بن موسى القرشي التيمي، والراوي عنه هنا -أيضًا-: إبراهيم الحربي.\n(^١١) الوضاح بن عبد الله اليشكري الواسطي البزاز.\n(^١٢) هو: ابن عيينة، وابن عائشة لم يدرك الثوري.\n(^١٣) الطَّالْقَاني، أبو يعقوب، نزيل بغداد، توفي سنة (٢٣٠ هـ)، أو قبلها.\nوثقه ابن معين، ويعقوب بن شيبة، وأبو داود، وابن قانع، وابن حبّان، والدارقطني =\n⦗٥٢٣⦘ = وغيرهم، وقال الإمام أحمد: \"لا أعلم إِلَّا خيرًا\".\nوتكلَّم علي بن المدني في سماعه من جرير، لصغره حين السماع منه، وضعَّفه في روايته عنه.\nووثقه الحافظ الذهبي، وقال الحافظ ابن حجر: \"ثقة، تُكلِّم في حديثه عن جرير وحده\".\nوقد قرنه معه في هذا الإسناد: وكيع.\nانظر: تاريخ الدارمي (ص: ٧٧)، سؤالات ابن الجنيد (ص: ٣٤٥)، الجرح والتعديل لابن أبي حاتم (٢١٢)، الثقات لابن حبّان (٨/ ١١٣)، تاريخ بغداد للخطيب (٦/ ٣٣٥) تهذيب الكمال للمزي (٤٠٩)، الكاشف للذهبي (١/ ٢٣٤)، تهذيب التهذيب (١/ ٢٠٤)، والتقريب لابن حجر (٣٤١).\n(^١٤) ابن عبد الحميد بن قُرْط الضَّبِّي، أبو عبد الله الكوفي، نزيل الريِّ وقاضيها.\n(^١٥) ما بين المعقوفتين من (ط) و(ك)، وقد ذكر الحافظ ابن حجر هذه الأسانيد لأبي عوانة في \"الإتحاف\" (٤/ ٤٦ - ٤٧).\nوقد سبق تخريجه من بعض هذه الطرق في الأسانيد السابقة (٧٦٦ - ٧٦٨)، وقد أخرجه مسلم في كتاب الطّهارة -باب المسح على الخفَّين (١/ ٢٢٧ - ٢٢٨ ح ٧٢) عن يحيى بن يحيى التميمي، وإسحاق بن إبراهيم، وأبي غريب محمّد بن العلاء عن أبي معاوية عن الأعمش به.\nوعن ابن أبي شيبة عن وكيع وأبي معاوية كلاهما عن الأعمش به.\nوأخرجه الإمام أحمد في المسند (٤/ ٣٦٤) عن عفان بن مسلم، عن أبي عوانة، عن الأعمش.\nوأخرجه أيضًا (٤/ ٣٥٨) عن أبي معاوية كلاهما عن الأعمش به.\nوأخرجه الطبراني في المعجم الكبير (٣٤١) من طريق معاوية بن عمرو، عن زائدة بن قدامة عن الأعمش به.","vol":"2","page":522},{"text":"<span data-type='title' id=toc-170>بَابُ (^١) إِبَاحَةِ المَسْحِ عَلَى الخُفِّينِ إِذَا أَدْخَلَ رِجْلَيْهِ فِيْهِمَا وَهُمَا طَاهِرَتَانِ</span>\n_________\n(^١) في (ط) و(ك): \"بيان\" بدل \"باب\".","vol":"2","page":524},{"text":"٧٧٠ - حدّثنا أبو داود الحراني، حدّثنا جَعفر بن عَون (^١)، أخبرنا زكريا بن أبي زائدة، ح\nوحَدثنا إسحاق بن سَيَّار، حدّثنا عبيد الله بن موسى، ح\n[وحدثنا أبو أمية، حدّثنا أبو نعيم، وعبيد الله بن موسى، ح] (^٢)\nوحَدثنا محمّد بن حَيُّويَه، وأبو داود [الحراني] (^٣) قالا: حدثنا أبو نعيم، [قالوا] (^٤) حدّثنا زكريا بن أبي زائدة، حدّثنا عامر، عن عروة بن المغيرة بن شعبة، عن أبيهِ قال: كنتُ مع رسول الله ﷺ ذاتَ لَيلَةٍ في سفرٍ فقال: \"أَمَعَكَ مَاءٌ؟ \"، قلتُ: نَعَم، فَنَزَلَ عن رَاحلتِه فمشى حتّى تَوَاري عني في سواد اللّيلِ، ثمّ جاء فَأَفْرَغْتُ عليه مِن الإِدَاوَةِ فَغَسلَ يَدَيهِ وَوَجْهَهُ، وعليه جُبَّةٌ مِن صوفٍ فلم يستطع أن يُخرِج ذَرَاعَيهِ منها (^٥) حتّى\n⦗٥٢٥⦘ أَخْرَجَهُما مِن أسفلِ الجُبَّةِ فَغَسَلَ ذِرَاعَيهِ وَمَسَح بِرَأسِهِ، ثمّ أَهْوَيتُ لأَنْزَعَ خُفَّيهِ فقال: \"دَعْهُما فَإِنِّي أَدْخَلْتُهُما طَاهِرَتَينِ\" فَمَسَحَ عليهما (^٦).\n_________\n(^١) ابن جعفر بن عمرو القرشي المخزومي، أبو عون الكوفي.\nوفي (ط) و(ك): \"جعفر\" فقط بدون ذكر اسم أبيه.\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) ما بين المعقوفتين من (ط) و(ك).\n(^٥) في (ط) و(ك): \"منهما\".\n(^٦) سبق هذا الحديث عند المصنِّف برقم (٥٦١)، بأغلب هذه الأسانيد، ومما زاده هنا طريق جعفر بن عون، عن زكريا بن أبي زائدة، وقد أخرجه من طريقه الطبراني في المعجم الكبير (٢٠/ ٣٧٣)، وسبق تخريجه هناك.\nفائدة الاستخراج:\nلم يذكر مسلم ﵀ قصة الحديث، وذكرها المصنِّف.","vol":"2","page":524},{"text":"٧٧١ - حدثَنا العباس بن محمّد، حدّثنا أبو يحيى الحِمَّاني (^١)، حدّثنا زكريا بن أبي زائدة بِمَعْنَى حديث أبي نُعيمٍ (^٢).\n_________\n(^١) عبد الحميد بن عبد الرّحمن الكوفي، متكلم فيه، انظر: ح (٦١)، وقد توبع عن زكريا بن أبي زائدة كما سبق في الإسناد الماضي.\n(^٢) لم أجده من طريق الحماني عن زكريا بن أبي زائدة.","vol":"2","page":525},{"text":"٧٧٢ - حدّثنا أبو أُمَيَّةَ، حدّثنا أبو نُعَيم (^١)، وعبيد الله (^٢)، عن يونس (^٣)، عن\n⦗٥٢٧⦘ عَامر (^٤)، حَدثني عروة، عن أبيهِ المغيرة، فذكر نحوَهُ (^٥).\n_________\n(^١) الفضل بن دكين التيمي مولاهم المُلائي الكوفي.\n(^٢) ابن موسى بن باذام العبسي مولاهم الكوفي.\n(^٣) ابن أبي إسحاق عمرو بن عبد الله الهَمْدَاني السبيعى، أبو إسرائيل الكوفي، توفي سنة (١٥٢ هـ وقيل بعد ذلك).\nقال عنه عبد الرّحمن بن مهدي، والنسائي: \"لم يكن به بأس\"، ووثقه ابن سعد، =\n⦗٥٢٦⦘ = وابن معين، والعجلي، وقال الساجي: \"صدوق\"، وذكره ابن حبّان، وابن شاهين في الثقات.\nوقال يحيى القطان: \"كانت فيه غفلة\"، وقال الإمام أحمد: \"حديثه حديثٌ مضطرب\"، وقال مرّة: \"حديثه فيه زيادة على حديث النَّاس\"، ومرةً ضعَّف حديثه عن أبيه، وسئل عنه مرّة فقال: \"كذا كذا\". عقَّب الذهبي قائلًا: \"هذه العبارة يستعملها عبد الله بن أحمد فيما يجيبه به والده، وهي بالاستقراء كناية عمَّن فيه لينٌ\".\nوقال أبو حاتم: \"كان صدوقًا، إِلَّا أنه لا يحتج بحديثه\"، وقال ابن خراش: \"في حديثه لين\"، ونقل ابن رجب عن تاريخ الغلابي: \"كان يونس بن أبي إسحاق مستوي الحديث عن غير أبي إسحاق، مضطربٌ في حديثه عن أبيه\"، وقال أبو أحمد الحكم: \"ربما وهم في حديثه\".\nوذكره العقيلي، وابن عدي، وابن الجوزي في الضعفاء.\nوقال الذهبي في الكاشف: \"صدوق\"، وفي الديوان: \"صدوقٌ، يغرب\"، وذكره في المتكلَّم فيهم بما لا يوجب الرَّدِّ ووثقه.\nوقال الحافظ ابن حجر: \"صدوقٌ، يهم قليلًا\".\nوعلى ضوء ما سبق ينبغي أن يقيَّد بأنه يهم قليلًا في حديثه عن أبيه، لأن القطان لما ذكر غفلته بنى ذلك على رواية له عن أبيه خالف فيها شعبة وغيره، وقد ضعَّف الإمام أحمد حديثه عن أبيه، ومن جاء بعدهما لعلّهما استندا إلى قول القطان وأحمد، فأطلق بعضهم القول بتلبينه، وأحسن قولٍ فيه قول الغلابي: \"مستوي الحديث عن غير أبي إسحاق، مضطربٌ في حديثه عن أبيه\".\nولم يذكر له ابن عدي إِلَّا حديثًا واحدًا أُنكر عليه، وهو عن أبيه أيضًا، والله أعلم.\nانظر: الطبقات لابن سعد (٦/ ٦٣٦)، سؤالات ابن الجنيد (ص: ٣٧٩)، رواية ابن طهمان (ص: ٥٦)، العلل رواية عبد الله بن أحمد (٤٧٩، ٥١٩)، الثقات للعجلي =\n⦗٥٢٧⦘ = (٣٧٧)، الضعفاء للعقيلي (٤/ ٤٥٧)، الجرح والتعديل لابن أبي حاتم (٩/ ٢٤٣)، الثقات لابن حبّان (٧/ ٦٥٠)، الثقات لابن شاهين (ص: ٣٥٧)، الضعفاء لابن الجوزي (٣/ ٢٢٣)، تهذيب الكمال للمزي (٣٤٨٨)، الميزان (٤/ ٤٨٢)، والمتكلَّم فيهم بما لا يوجب الرَّدَّ (ص: ١٩٢)، والكاشف (٤٠٢)، والديوان (ص: ٤٥٠)، شرح علل التّرمذيّ لابن رجب (٨١٣)، تهذيب التهذيب (١١/ ٣٧٩)، والتقريب لابن حجر (٧٨٩٩).\n(^٤) ابن شراحيل الشعبي.\n(^٥) في (ط) و(ك): \"فذكره\" بدل \"فذكر نحوه\".\nوالحديث أخرجه أبو داود في سننه -كتاب الطّهارة- باب المسح على الخفَّين (١/ ٣٨ ح ١٥١) عن مسدد، عن عيسى بن يونس بن أبي إسحاق.\nوأخرجه الإمام أحمد في المسند (٤/ ٢٥٥) عن وكيع كلاهما عن يونس بن أبي إسحاق، عن الشعبي به.","vol":"2","page":525},{"text":"٧٧٣ - حَدثنا أبو أُميَّة، حدّثنا شرَيج بن النعمان (^١)، حدّثنا سفيان بن عُيينة، عن حُصَين بن عبد الرّحمن (^٢)، عَن الشَّعْبي، عن عروة بن المغيرة، عن أبيه قال: قلتُ يا رسول الله أَتَمْسَحُ على خُفَّيك؟ قال: \"إنِّي أَدْخَلْتُهُما وَهما طاهرتان\" (^٣).\n_________\n(^١) الجوهري اللؤلؤي البغدادي، أبو الحسن، أو أبو الحسين.\n(^٢) هو السُّلَمي -كما صرَّح به في مسند الحميدي (٣٣٥) - أبو الهذيل الكوفي، ثقة، تغيَّر بآخرة، ولم يظهر لي إن كان ابن عيينة قد روى عنه قبل التغيُّر، انظر: ح (٢٦٥).\n(^٣) أخرجه ابن خزيمة في صحيحه -كتاب الطّهارة- باب الرُّخصة في المسح على الموقين =\n⦗٥٢٨⦘ = (١/ ٩٥ - ٩٦) من طريق حوثرة بن محمّد البصري، عن ابن عيينة، عن حصين، عن الشعبي به.","vol":"2","page":527},{"text":"٧٧٤ - وحدثَنا (^١) محمّد بن عيسى الأبرص، حدّثنا إسحاق بن منصور (^٢)، حدّثنا عمر بن أبي زائدة (^٣)، عن الشعبي، عن عروة بن المغيرة، عن أبيهِ نحو (^٤) حَديثِ زكريا، إِلَّا أنَّه قال: فلما أَقْبَلَ اسْتَقْبَلْتُهُ بِالمطهرة، وكانت عليه جُبَّةٌ شاميةٌ ضَيِّقَةُ الكُمَّينِ (^٥).\n_________\n(^١) في (ط) و(ك): \"حدّثنا\" بدون عطف.\n(^٢) السَّلولي مولاهم، أبو عبد الرّحمن الكوفِي.\n(^٣) واسم أبي زائدة: خالد بن ميمون بن فيروز الهَمْدَاني الوادعي الكوفِي، وعمر هو: أخو زكريا بن أبي زائدة الّذي مضى في ح (٧٧٠ و٧٧١).\n(^٤) في (ط) و(ك): \"بنحو\".\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب المسح على الخفَّين (١/ ٢٣٠ ح ٨٠) عن محمّد بن حاتم، عن إسحاق بن منصور، عن عمر بن أبي زائدة به.\nفائدة الاستخراج:\nاللّفظ الّذي ذكره ليس عند مسلم، وهذا من فوائد الاستخراج.","vol":"2","page":528},{"text":"٧٧٥ - حَدثنا الربيع بن سليمان (^١)، أخبرنا الشّافعيّ (^٢)، أخبرنا ابن عُيينة، عن حُصَين (^٣)، وزكريا (^٤)،\n⦗٥٢٩⦘ ويونس (^٥)، عن الشّعْبي، عن عُروة، عن المغيرة بن شعبة قال: قلتُ: يا رسول الله أَتَمْسَحُ على الخُفَّينِ؟ قال: \"نَعَم، إنِّي أَدْخَلْتُهما وهما طاهرتانِ\" (^٦).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم المصري.\n(^٢) والحديث في مسنده (ص: ١٧).\n(^٣) ابن عبد الرّحمن.\n(^٤) ابن أبي زائدة الهمْدَاني الوادعي الكوفي.\n(^٥) ابن أبي إسحاق السبيعي الكوفي.\n(^٦) أخرجه الحميدي في مسنده (٣٣٥) عن ابن عيينة، عن زكريا بن أبي زائدة، وحصين بن عبد الرّحمن السُّلَمي، ويونس بن أبي إسحاق ثلاثتهم عن الشعبي به.\nوأخرجه ابن خزيمة في صحيحه -كتاب الطّهارة- باب ذكر الخبر المفسر للألفاظ المجملة الّتي ذكرتها، … (١/ ٩٦) عن القاسم بن بشر بن معروف، عن ابن عيينة، عن زكريا، وحصين ويونس ثلاثتهم عن الشعبي به.","vol":"2","page":528},{"text":"<span data-type='title' id=toc-171>بَابُ (^١) الإِبَاحَةِ لِلمتَوَضِئ أنْ يُعِيْنَهُ عَلَى وُضُوئِهِ غَيْرُهُ وَيَصُبَّهُ عَلَيْهِ، وَالدَّلِيلُ عَلَى إِجَازةِ المَسْحِ عَلَى الخُفَّينِ كَيْفَ مَا مَسَحَ إِذَا وَقَعَ عَلَيهِ اسْمُ المَسْحِ</span>\n_________\n(^١) في (ط) و(ك): \"باب بيان\" ولكن كلمة \"باب \"كتبت فيهما بخط مغاير لخط النسختين.","vol":"2","page":530},{"text":"٧٧٦ - حَدثنا علي بن حرب الطائي (^١)، حدّثنا أبو معاوية، ح\nوَحَدثنا أبو البَخْتَري، حدّثنا أبو أسامة قالا: حدّثنا الأعمَشُ، عن أبي الضُّحَى مسلم بن صُبَيح، عن مسروق، عن المغيرة بن شعبةَ قال: كنتُ معَ النَّبيِّ ﷺ في سَفرٍ فقال: \"يا مغيرة خذِ الإِدَاوَةَ\" فَأَخَذْتُهَا، فانْطَلَقَ لحاجتِهِ حتّى توَارى عني، ثمّ جاء وعليهِ جُبَّةٌ شَامِيةٌ مِن صُوفٍ فذهَبَ يُخرِجُ يَدَه فضاق كُمُّهَا فَأَخْرَجَ يَدَهُ مِن أَسفَلِها، وَصَبَبْتُ عليهِ فَتَوضَّأَ وُضُوءَهُ للصَّلاةِ وَمَسحَ على خُفَّيه وصَلَّى (^٢).\n_________\n(^١) نسبته \"الطائي\" لم ترد في (ط) و(ك).\n(^٢) سبق هذا الحديث عند المصنِّف بإسناده ومتنه برقم (٥٦٠).\nفائدة الاستخراج:\n١ - ذكر المصنِّف مسلم بن صُبيح بكنيته، وجاء عند مسلم باسمه مهملًا.\n٢ - جاء وصف الجبة التي كان يلبسها ﷺ بأنها من صوف، وهذا الوصف ليس في رواية مسلم.","vol":"2","page":530},{"text":"٧٧٧ - حدّثنا إبراهيم بن إسحاق الحربي أبو إسحاق (^١)، حدّثنا محمّد بن الصَّبَّاح (^٢)، حدّثنا إسماعيل (^٣)، ح\nوحدثنا أبي ﵀ (^٤)، حدّثنا علي بن حُجْر (^٥)، حدّثنا إسماعيل بن جعفر، عن شَرِيك بن أبي نَمِر (^٦) أَنَّه سَمِعَ أبا السَّائب (^٧) مَولى هشام بن زهرة يقول: سَمِعتُ المغيرة بن شعبةَ يقول: خَرَجَ رسولُ الله ﷺ (*في سفر*) (^٨) فَنَزَلَ منزلًا، فَتَبَرَّزَ رسولُ الله ﷺ فَتَبِعْتُه بِإِدَاوَةٍ فَصَبَبْتُ عليه فَتَوضَّأَ ومَسَحَ على الخُفَّينِ (^٩).\n_________\n(^١) في (ط) و(ك): \"إبراهيم الحربي\" لم يرد فيهما اسم أبيه ولا كنيته.\n(^٢) الدُّولابي المزني مولاهم، أبو جعفر البغدادي البزَّاز.\n(^٣) ابن أبي كثير الأنصاري الزرقي، أبو إسحاق القاري.\n(^٤) إسحاق بن إبراهيم بن يزيد الإسفراييني، وعبارة الترحم ليست في (ط) و(ك).\n(^٥) ابن إياس بن مقاتل السعدي، أبو الحسن.\n(^٦) شريك بن عبد الله بن أبي نَمِر القرشي، أبو عبد الله المدني، تكلِّم في روايته لحديث الإسراء، انظر: ح (٤١٢).\nووقع في (ط) و(ك): \"شريك يعني: ابن أبي نمر\"، وفي (م): \"شريك بن أبي نمر سمع السائب\".\n(^٧) الأنصاري المدني، مشهورٌ بكنيته، قال الحافظ ابن حجر: \"وقع في \"نوادر الأصول\" أنه جهني وأن اسمه عبد الله بن السائب\".\nانظر: تهذيب التهذيب لابن حجر (١٩٣).\n(^٨) سقطت من (م).\n(^٩) لم يخرجه مسلم من طريق أبي السائب عن المغيرة، وقد أخرجه الإمام أحمد في المسند =\n⦗٥٣٢⦘ = (٤/ ٢٥٤) عن سليمان بن داود الهاشمي، عن إسماعيل بن جعفر، عن شريك بن أبي نَمر به.","vol":"2","page":531},{"text":"٧٧٨ - وحَدثنا (^١) إسحاق بن سَيَّار، حدّثنا خالد بن مَخْلد (^٢)، حدّثنا سليمان بن بلال (^٣)، حدثني شَرِيك بن عبد الله بن أبي نَمِر، عن أبي السائب مولى هشام، حدّثنا (^٤) المغيرة بن شعبة قال: كنتُ معَ رسولِ الله ﷺ في سفرٍ فَأَتَيتُهُ بِإِدَاوَةٍ من ماءٍ فَتَوضَّأَ ومَسَح على خُفَّيه (^٥).\n_________\n(^١) في (ط) و(ك): \"حدّثنا\" بدون عطف، وإسحاق بن سيَّار هو: ابن محمّد النَّصيبي.\n(^٢) القَطَوَاني، أبو الهيثم البجلي مولاهم.\n(^٣) التيمي مولاهم المدني.\n(^٤) في (ط) و(ك): \"قال: حدثني\".\n(^٥) لم أجده من طريق سليمان بن بلال عن شريك، وقد أخرجه الطبراني في المعجم الكبير (٢٠/ ٤٤١ - ٤٤٢) من طرقٍ أخرى عن شريك بن أبي نَمر.","vol":"2","page":532},{"text":"٧٧٩ - حدثَنا محمّد بن علي بن داود بن أخت غزال (^١)، وأبو أُميَّة قالا: حدّثنا سُرَيج بن النعمان (^٢)، حدّثنا عبد العزيز بن أبي سلمة (^٣)، عن سعد بن إبراهيم (^٤)، عن نافع بن جُبَير بن مُطعم (^٥)، عن عروة بن المغيرة بن شُعبَةَ، عن أبيهِ قال: ذَهَبَ رسولُ الله ﷺ لبعض حاجتِهِ فَقُمتُ أَسْكُبُ\n⦗٥٣٣⦘ عليه الماء من إِدَاوَةٍ، فَغَسَلَ وجْهَهُ وَذَهَبَ ليَغْسِلَ ذِرَاعَيهِ فَضَاقَ عليه كُمُّ الجُبَّةِ (^٦) فَأَخْرَجَهما مِن أسفل فَغَسَلهما ثمّ مسح على خُفَّيهِ (^٧).\n_________\n(^١) لم يذكر اسم جده في (ط) و(ك).\n(^٢) الجوهري البغدادي، أبو الحسن، أو أبو الحسين.\n(^٣) عبد العزيز بن عبد الله بن أبي سلمة الماجشون.\n(^٤) ابن عبد الرّحمن بن عوف الزّهريّ القرشي.\n(^٥) ابن عدي النوفلي القرشي، أبو محمّد، ولم يرد اسم جده \"ابن مطعم\" في (ط) و(ك).\n(^٦) في (ط) و(ك): \"فضاق عليه الجبة\" سقطت منهما كلمة \"كُم\".\n(^٧) أخرجه الإمام أحمد في المسند (٤/ ٢٥٤) عن أبي النضر هاشم بن القاسم.\nوأخرجه البيهقي في السنن الكبرى (١/ ٢٧٤) من طريق سريج بن النعمان كلاهما عن عبد العزيز بن أبي سلمة به.","vol":"2","page":532},{"text":"٧٨٠ - حدّثنا إسماعيل القاضي (^١)، حدّثنا علي بن عبد الله (^٢)، حدّثنا عبد الوهّاب بن عبد المجيد (^٣) قال: سَمِعتُ يحيى بن سعيد، أخبرني سعد بن إبراهيم أن (^٤) نافع بن جُبير بن مُطعم أخبره أنَّه سَمِعَ عُروةَ بن المغيرة بن شُعبَةَ يُحدِّث عن المغيرة بن شُعْبَةَ أنَّه كان معَ رسولِ الله ﷺ في سَفرٍ وأنَّه ذَهَب لحاجةٍ له، وأنَّ مُغيرةَ (^٥) جَعل\n⦗٥٣٤⦘ يَصُبُّ عليه وهو يتوضأ، فَغَسَلَ وجهَهُ وَيَدَيهِ (^٦) وَمَسَحَ بِرَأسِهِ وَمَسَح على الخُفَّين (^٧).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) ابن جعفر بن نَجيح السعدي، أبو الحسن البصري، الإمام المعروف بعلي بن المديني.\n(^٣) ابن الصلت الثقفي، أبو محمّد البصري، ثقة، لكنه اختلط قبل موته ولم يحدِّث بعد اختلاطه، كما سبق ذلك في ترجمته في ح (٦٦٠)، إضافة إلى ذلك فقد قال ابن المديني: \"ليس في الدنيا كتابٌ عن يحيى -أي: ابن سعيد الأنصاري- أصح من كتاب عبد الوهّاب\".\nوهذا الحديث من حديثه عن يحيى الأنصاري، وقد أخرجه الشيخان من طريقه كما سيأتي. انظر: المعرفة والتاريخ للفسوي (١/ ٦٥٠).\n(^٤) في (م): \"بن\" بدل \"أن\" وهو خطأ.\n(^٥) في (ط): \"المغيرة\" بأل التعريف.\n(^٦) في (م): \"ويده\" بالإفراد.\n(^٧) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب الرَّجل يوضئ صاحبه (الفتح ١/ ٣٤٢ ح ١٨٢) عن عمرو بن علي الفلاس.\nأخرجه مسلم في كتاب الطّهارة -باب المسح على الخفَّين (١/ ٢٢٩ ح ٧٥) عن محمّد بن المثنى كلاهما عن عبد الوهّاب بن عبد المجيد الثقفي، عن يحيى بن سعيد الأنصاري به.\nفائدة الاستخراج:\nذكر مسلم بعض لفظ الحديث وأحال بالباقي على ما قبله، وبيَّن المصنِّف لفظه.","vol":"2","page":533},{"text":"٧٨١ - حدّثنا إبراهيم بن إسحاق (^١)، حدّثنا عبيد الله بن عمر (^٢)، حدّثنا عبد الوهّاب قال: سَمِعتُ يحيى بن سعيد قال: حدثني سعد بن إبراهيم أنَّ نافع بن جُبَيرٍ أخبره أنه سمِع عُروةَ يُحَدِّثُ عَن المغيرة بنحوه (^٣).\n_________\n(^١) الحربي، أبو إسحاق البغدادي.\n(^٢) ابن ميسرة الجُشَمي مولاهم القواريري، أبو سعيد البصري، نزيل بغداد.\n(^٣) أخرجه الشيخان من طريق عبد الوهّاب عن يحيى بن سعيد كما تقدّم في الّذي قبله.","vol":"2","page":534},{"text":"٧٨٢ - حَدثنا ابن ملحان ببغداد (^١)، حدّثنا ابن بُكير (^٢)، حدّثنا\n⦗٥٣٥⦘ اللَّيث (^٣) عن يحيى بن سعيد بِإِسنادِهِ أنه خَرَجَ لحاجته فأتَّبَعَهُ (^٤) المغيرة بِإِدَاوَةٍ فيها ماءٌ فَصَبَّ عليه حتّى (^٥) فَرَغَ من حاجتِهِ فَتَوضَّأَ وَمَسَح على الخُفَّينِ (^٦).\n_________\n(^١) قوله: \"ببغداد\" ليس في (ط) و(ك).\nوابن ملحان هو: أحمد بن إبراهيم بن ملحان البغدادي، أبو عبد الله البلخي، توفي سنة (٢٩٠ هـ) وثقه الدارقطني، ووصفه الذهبي: بالشيخ المحدِّث المتقن، ولم أجد فيه قولًا آخر.\nانظر: سؤالات الحكم للدارقطني (ص: ٩٠)، تاريخ بغداد للخطيب (٤/ ١١)، سير أعلام النُّبَلاء للذهبي (١٣/ ٥٣٣).\n(^٢) يحيى بن عبد الله بن بُكير المخزومي مولاهم المصرى، تُكُلِّم في روايته الموطأ عن مالك، =\n⦗٥٣٥⦘ = وموثَّقٌ في روايته عن اللَّيث كما سبق في ح (٨٢).\n(^٣) ابن سعد بن عبد الرّحمن الفهمي، أبو الحارث المصري.\n(^٤) في (ط) و(ك): \"واتبعه\".\n(^٥) في (ط) و(ك): \"حين\" بدل \"حتّى\".\n(^٦) أخرجه البخاريّ في صحيحه -كتاب الوضوء- باب المسح على الخفَّين (الفتح ١/ ٣٦٧ ح ٢٠٣) عن عمرو بن خالد الحراني.\nوأخرجه أيضًا في كتاب المغازي -بابٌ (٨١) - (الفتح ٧/ ٧٣١ ح ٤٤٢١) عن ابن بكير.\nوأخرجه مسلم في كتاب الطّهارة -باب المسح على الخفَّين (١/ ٢٢٨ ح ٧٥) عن قتيبة بن سعيد، ومحمد بن رمح أربعتهم، عن اللَّيث، عن يحيى بن سعيدٍ به.","vol":"2","page":534},{"text":"<span data-type='title' id=toc-172>بَابُ (^١) إِبَاحَةِ المسْحِ عَلَى العِمَامَةِ إِذا مَسَحَهَا مَعَ نَاصِيَتِهِ وَعَلَى الخِمَارِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).","vol":"2","page":536},{"text":"٧٨٣ - حدّثنا يوسف القاضي (^١)، حدّثنا مُسدَّد، حدّثنا يزيد بن زُرَيع، حدّثنا حمُيدٌ الطويل (^٢)، حدّثنا بكر بن عبد الله المزني (^٣)، عن حمزة بن\n⦗٥٣٧⦘ المغيرة بن شُعبَةَ، عن أبيه قال: تَخَّلفَ رسولُ الله ﷺ فَتَخَلَّفْتُ مَعَه فلمَّا قضى حاجتَه قال: \"أمعك ماء؟ \"، فَأَتَيتُهُ بِمطهرةٍ فَغَسَلَ كَفَّيه وَوَجْهَهُ، وذَهبَ يَحْسِرُ عن ذِرَاعَيهِ فَضَاق كُمُّ الجُبَّةِ فأخْرَجَ يَدَيهِ مِن تحت الجُبَّةِ، وألقى الجُبَّةَ عَلى مَنْكِبَيهِ فَغَسلَ ذِرَاعَيهِ وَمَسح بِنَاصِيَتِهِ وَعَلى العِمَامَةِ وَمَسَحَ على الخُفَّينِ، فَرَكِبَ وَركَبتُ مَعَه (^٤)، فانتهى إلى القوم وقد قَامُوا إلى الصَّلاةِ يُصَلِّي بهم عبد الرّحمن بن عَوف وَقَد رَكَعَ رَكْعَةً، فلما حَسَّ (^٥) بالنَّبيِّ ذَهَبَ يَتَأَخَّر، فَأَومَئَ إِليه النَّبيُّ ﷺ فَصَلَّى بهم، فلما سَلَّمَ قامَ النَّبيُّ ﷺ وَقُمتُ فَرَكَعْنَا الرَّكعَةَ التي سُبِقْنَا (^٦).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدري مولاهم القاضي البغدادي.\n(^٢) لم ترد نسبته: \"الطويل\" في (ط) و(ك)، وهو حمُيد بن أبي حمُيد الطويل، أبو عبيدة الخُزاعي مولاهم البصري، وقد اختلف في اسم أبي حمُيد فقيل: تير، وقيل: تيرويه، وقيل: طرخان، وقيل: مخلد، وقيل: مهران، وقيل غير ذلك.\nثقة، مخرَّجٌ له في الكتب الستة، غير أنه مدلِّسٌ وخاصة عن أنس، وقالوا: إن معظم أحاديثه عن أنس إنّما هو عن ثابتٍ وقتادة عنه، وله في البخاريّ أحاديث يرويها عن أنس مباشرة، وذكره العقيلي، وابن عدي في الضعفاء من أجل تدليسه.\nورمز له الذهبي: \"صح\"، وقال: \"ثقة، جليل، يدلِّس\"، ثمّ قال أيضًا: \"أجمعوا على الاحتجاج به إذا قال سمعت، وقد أورده العقيلي، وابن عدي في الضعفاء\".\nوقد جعله الحافظ في المرتبة الثّالثة من المدلِّسين، وقال في \"هدي الساري\": \"مشهورٌ من الثقات المتفق على الاحتجاج بهم إِلَّا أنه كان يدلِّس حديث أنس، وكان سمع أكثره من ثابت وغيره من أصحابه\"، وقد صرَّح هنا بالتحديث، فالحمد لله.\nالضعفاء للعقيلي (١/ ٢٦٦)، الكامل لابن عدي (٦٨٢)، تهذيب الكمال للمزي (٧/ ٣٥٥)، الميزان للذهبي (١/ ٦١٠)، هدي الساري (ص: ٤١٩)، وتعريف أهل التقديس لابن حجر (ص: ٨٦).\n(^٣) أبو عبد الله البصري.\n(^٤) قوله: \"معه\" ليست في (ط) و(ك).\n(^٥) كذا في جميع النسخ، وفي صحيح مسلم: \"فلما أحسَّ\" بالهمزة في أولها.\nقال ابن الصلاح: \"هو لغةٌ قليلةٌ في: أحسَّ\".\nانظر: صيانة صحيح مسلم لابن الصلاح (ص: ١٢٦).\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣٠ ح ٨١) عن محمّد بن عبد الله بن بَزيع، عن يزيد بن زُريع، عن حميد الطويل، عن بكر بن عبد الله المزني، غير أنه قال: عن عروة بن المغيرة بن شعبة بدل حمزة بن المغيرة بن شعبة.\nوأخرجه النسائي في السنن -كتاب الطّهارة- باب المسح على العمامة مع الناصية (١/ ٧٦) عن عمرو بن علي الفلاس، وحمُيد بن مَسعدة كلاهما عن يزيد بن زُريع، عن حُميد، عن بكر بن عبد الله المزني، عن حمزة بن المغيرة، عن أبيه به.\nوأخرجه الدارمي في السنن -كتاب الصّلاة- باب السنة فيمن سبق ببعض الصّلاة (١/ ٣٥٣ ح ٣٥٣) عن مسدد، عن يزيد بن زُريعٍ، عن حمُيدٍ، عن بكر بن عبد الله =\n⦗٥٣٨⦘ = المزني، عن حمزة بن المغيرة به.\nفمسددٌ -كما عند المصنِّف والدارمي-، وعمرو الفلاس، وحُميد بن مَسعدة -كما عند النسائي- يروونه عن يزيد بن زريع، عن حميد الطويل، عن بكر بن عبد الله المزني، عن حمزة بن المغيرة، عن أبيه به.\nويخالفهم محمّد بن عبد الله بن بَزيعٍ -كما رواه عنه مسلم- فيرويه عن يزيد بن زُريع، عن حميد عن بكر بن عبد الله المزني، عن عروة بن المغيرة بن شعبة، عن أبيه به.\nوقد انتقد النقاد كالدارقطني، وأبي مسعود الدمشقي وغيرهما إسناد مسلم الّذي فيه: بكر بن عبد الله المزني، عن عروة بن المغيرة بن شعبة، وقالوا: إن الصواب في هذا الإسناد هو: بكر بن عبد الله المزني، عن حمزة بن المغيرة بن شعبة، أي كما رواه المصنِّف.\nوالدارقطني رحمه الله تعالى عزا الوهم إلى محمّد بن عبد الله بن بَزيع -وهو الظّاهر-، وأمّا أبو مسعود الدمشقي فقال: \"هكذا يقول مسلم في حديث ابن بَزيع، عن يزيد بن زُريع، عن عروة بن المغيرة، وخالفه النَّاس فقالوا: حمزة بن المغيرة\".\nوقال القاضي عياض: \"حمزة بن المغيرة هو الصّحيح عندهم في هذا الحديث، وإنّما عروة بن المغيرة في الأحاديث الأخر، وحمزة وعروة ابنان للمغيرة، والحديث مرويٌ عنهما جميعًا، لكن رواية بكر بن عبد الله المزني إنّما هي عن حمزة بن المغيرة، وعن ابن المغيرة غير مسمى، ولا يقول بكرٌ: عروة، ومن قال: عروة عنه فقد وهم\".\nوالظاهر أنَّ ما ذهب إليه الدارقطني والقاضي عياض هو الصواب، وقد رجَّحه أيضًا الشّيخ أحمد شكر في تعليقه على سنن التّرمذيّ، والشيخ ربيع بن هادي المدخلي.\nفائدة الاستخراج:\nأخرج مسلم الحديث من وجهٍ انتقده النقاد فيه، وإخراج المصنِّف له على الصواب من فوائد الاستخراج. =\n⦗٥٣٩⦘ = انظر: سنن التّرمذيّ (١/ ١٧٠)، التتبُّع للدارقطني (ص: ٢١٥ - ٢١٦)، شرح مسلم للنووي (٣/ ١٧١)، بين الإمامين مسلم والدراقطني للشيخ ربيع المدخلي (ص: ٨٣ - ٩١).","vol":"2","page":536},{"text":"٧٨٤ - حدّثنا يزيد بن سنان (^١)، ومحمد بن عيسى الأَبْرَصُ وَعمار بن رجاء (^٢) قالوا: حدّثنا يزيد بن هارون، أخبرنا سُليمان التيمي (^٣)، عن بكر بن عبد الله (^٤)، عن ابن المغيرة بن شُعبَةَ (^٥)، عن أبيه أنَّ النَّبيَّ ﷺ مسح على الخُفَّينِ وَمَسحَ مُقَدَّمَ رأسِهِ وَوضَعَ يَدَهُ على العِمَامةِ -أو مَسَحَ (^٦) على العِمَامةِ (^٧) -.\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشي الأموي، أبو خالد القزاز.\n(^٢) التغلبي، أبو ياسر الأستراباذي.\n(^٣) سليمان بن بلال التيمي مولاهم المدني.\n(^٤) المزني، أبو عبد الله البصري.\n(^٥) قوله: \"ابن شعبة\" ليست في (ط) و(ك)، وابن المغيرة في هذا الإسناد هو: حمزة كما سبق الكلام عليه في الحديث الماضي، وقد صرَّح به المعتمر بن سليمان في إحدى الروايات عنه وأشار إليه الدارقطني في العلل (٧/ ١٠٤).\n(^٦) في (م): \"ومسح\".\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣١ ح ٨٢) عن محمّد بن عبد الأعلى وأمية بن بسطام كلاهما عن المعتمر بن سليمان التيمي، عن أبيه.\nفائدة الاستخراج:\nفي إسناد المصنِّف بيان نسبة سليمان التيمي، وبيان المغيرة بن شعبة، وقد وردا مهملين عند مسلم.","vol":"2","page":539},{"text":"٧٨٥ - حدّثنا عبد الرّحمن بن بشر [بن الحكم] (^١)، حدّثنا يحيى بن سعيد القطان، حدّثنا سُليمان التيمي، عن بَكر بن عبد الله، عن الحسن (^٢)، عن ابن المغيرة بن شعبةَ، عن أبيه -قال بَكرٌ: وقد سَمِعتُه من ابن المغيرة بن شُعبةَ، عن أبيهِ - أنَّ النَّبيَّ ﷺ توضَّأَ فَمَسَحَ على نَاصِيتِهِ وعلى العِمامةِ وعلى الخُفَّينِ (^٣).\n_________\n(^١) ما بين المعقوفتين من (ط) و(ك)، وهو: ابن حبيب العَبْدي، أبو محمّد النيسابوري.\n(^٢) ابن أبي الحسن يسار البصري، أبو سعيد.\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣١ ح ٨٢) عن محمّد بن عبد الأعلى، عن المعتمر بن سليمان، عن أبيه، عن بكر بن عبد الله المزني به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يسق متنه، وبيَّنه المصنِّف.","vol":"2","page":540},{"text":"٧٨٦ - حدّثنا يوسف القاضي (^١)، حدّثنا محمّد بن أبي بكر (^٢)، حدّثنا يحيى بن سعيد بمثله (^٣).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدري مولاهم القاضي البغدادي.\n(^٢) ابن علي بن عطاء بن مقدَّم المقدَّمي، أبو عبد الله الثقفي مولاهم البصري.\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣١ ح ٨٣) عن محمّد بن بشار ومحمد بن حاتم كلاهما عن يحيى بن سعيد القطان، عن سليمان التيمي، عن بكر بن عبد الله المزني، عن الحسن، عن ابن المغيرة به.\nتنبيه:\nلم يسمِّ في هذا الإسناد والذي قبله: ابن المغيرة، وهو حمزة كما تقدَّم في التعليق على =\n⦗٥٤١⦘ = ح (٧٨٤) من كلام القاضي عياض من أنَّ \"رواية بكر بن عبد الله المزني إنّما هي عن حمزة بن المغيرة، وعن ابن المغيرة غير مسمى، ولا يقول بكر: عروة، ومن قال عروة عنه فقد وهم\".","vol":"2","page":540},{"text":"٧٨٧ - حَدثَنا الحسن بن عفان من أصل كتابهِ، وعيسى بن أحمدَ (^١) قالا: حدّثنا ابن نُمَيرٍ (^٢)، عن الأعمش، عن الحكم بن عُتَيبة (^٣)، عن عبد الرّحمن بن أبي ليلى (^٤)، عن كعب بن عُجْرَةَ (^٥)، عن بلالٍ قال (^٦): رَأيتُ النَّبيَّ ﷺ يَمْسَحُ على الخُفَّينِ والخِمَارِ (^٧).\n_________\n(^١) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٢) عبد الله بن نُمَير الهَمْدَاني الكوفي.\n(^٣) الكِندي مولاهم، أبو محمّد الكوفي.\n(^٤) الأنصارى الخزرجي، أبو عيسى الكوفي.\n(^٥) الأنصارى المدني، صحابي جليل.\n(^٦) كلمة \"قال\" ليست في (ط) و(ك).\n(^٧) أخرجه النسائي في السنن -كتاب الطّهارة -باب المسح على العمامة (١/ ٧٥) عن الحسين بن منصور عن أبي معاوية، وعبد الله بن نمير كلاهما عن الأعمش به.\nوأخرجه الإمام أحمد في المسند (٦/ ١٤) عن عبد الله بن نمير، عن الأعمش به.\nوأخرجه ابن خزيمة في صحيحه (١/ ٩١) عن عبد الله بن سعيد الأشج، عن عبد الله بن نمير وعن يوسف بن موسى، عن أبي معاوية كلاهما عن الأعمش به.","vol":"2","page":541},{"text":"٧٨٨ - حدّثنا أبو زرعة الرازي (^١)، حدّثنا محمّد بن سعيد (^٢)، حدّثنا\n⦗٥٤٢⦘ أبو معاوية (^٣)، عن الأعمش بإسنادِهِ مثله: على الخُفَّينِ والعِمَامةِ (^٤).\nورواه (^٥) عيسى بن يونس (^٦)، وعلي بن مُسْهِرٍ (^٧) هكذا أيضًا (^٨).\n_________\n(^١) عبيد الله بن عبد الكريم بن يزيد القرشي المخزومي الحافظ والإمام المشهور.\n(^٢) ابن سليمان بن عبد الله الكوفي، أبو جعفر بن الأصبهاني.\n(^٣) محمّد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٤) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣١ ح ٨٤) عن أبي بكر بن أبي شيبة، ومحمد بن العلاء كلاهما عن أبي معاوية، عن الأعمش به.\n(^٥) في (ط) و(ك): \"رواه\" بدون عطف.\n(^٦) ابن أبي إسحاق السبيعي الكوفي، نزيل الشام.\n(^٧) القرشي، أبو الحسن الكوفي.\n(^٨) كلمة \"أيضًا\" ليست في (ط) و(ك).\nوقد وصله من هذا الطريق المصنِّف والإمام مسلم كما سيأتِي في الّذي بعده.","vol":"2","page":541},{"text":"٧٨٩ - [حدثنا إبراهيم الحربي، حدّثنا مسدد، حدّثنا عيسى بن يونس، ح\nقال: وحدثنا أبو بكر (^١)، حدّثنا أبو معاوية، ح\nقال: وحدثنا ابن نمير (^٢)، حدّثنا أبي، عن الأعمش، عن الحكم، عن ابن أبي ليلى، عن كعب بن عجرة، عن بلال: أن النّبيّ ﷺ مسح على الخفَّين والخمار (^٣).\n_________\n(^١) عبد الله بن محمّد بن إبراهيم العبسي، أبو بكر بن أبي شيبة، والحديث في مصنِّفه (١/ ٢٢).\n(^٢) محمّد بن عبد الله بن نُمير الهَمْدَاني الكوفي.\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب المسح على الناصية والعمامة (١/ ٢٣١ =\n⦗٥٤٣⦘ = ح ٨٤) عن إسحاق، عن عيسى بن يونس، وعن سُوَيْد بن سعيد، عن علي بن مسهر كلاهما عن الأعمش عن الحكم بن عتيبة به.","vol":"2","page":542},{"text":"٧٩٠ - وحدثنا إبراهيم (^١)، حدّثنا عبيد الله بن عمر (^٢)، حدّثنا ابن فضيل (^٣)، عن الأعمش بإسناده بمثله، عن كعبٍ، عن بلالٍ قال: رأيت النّبيّ ﷺ مسح على الخُفَّين والخمار] (^٤).\n_________\n(^١) ابن إسحاق الحربي.\n(^٢) ابن ميسرة الجُشَمي مولاهم القواريري، أبو سعيد البصري.\n(^٣) محمّد بن فضيل بن غزوان الضَّبيِّ مولاهم الكوفي.\n(^٤) أخرجه الطبراني في المعجم الكبير (١/ ٣٥٠) من طريق عيسى بن يونس، وعبد الله بن نُمير، وأبي معاوية، ومحمد بن فضيل كلهم عن الأعمش، عن الحكم به.\nوما بين المعقوفتين -وهما الحديثان (٧٨٩ و٧٩٠) من (ط) و(ك).\nوفات الحافظ ابن حجر ذكر أسانيد حديث بلال التي في الباب لأبي عوانة في كتاب \"الإتحاف\" (٦٤٠ وما بعده) وهو على شرطه!","vol":"2","page":543},{"text":"<span data-type='title' id=toc-173>بَابُ (^١) التَّوقِيتِ في المَسْحِ عَلَى الخُفِّينِ</span>\n_________\n(^١) في (ط) و(ك): \"بيان\" بدل \"باب\"، وفِي (ك) أضيفت كلمة \"باب\" بخط مغاير.","vol":"2","page":544},{"text":"٧٩١ - حَدثنا سعيد بن عَبْدُوس (^١) وَرَّاقُ الفِريابي بالشَّام، حدّثنا الفريابي (^٢)، حدّثنا سفيان (^٣)، عن عَمرو بن قيس الملائي (^٤)، عن الحكم بن عُتَيبة (^٥)، عن القاسم بن مُخَيمرةَ (^٦)، عن شريح بن هانئ (^٧)، عن عليٍّ ﵁ (^٨) قال: جَعلَ رسولُ الله ﷺ ثَلاثَةَ أيامٍ وَلَيالِيَهُنَّ للمسافرِ، وللمقيم يومًا وليلةً: المسحَ على الخُفَّينِ (^٩).\n_________\n(^١) ابن أبي زيدون الرملي، كاتب الفريابي، نزيل قيسارية.\nقال عنه ابن أبي حاتم: \"صدوق\"، ولم أجد له ترجمة عند غيره، وقد تابعه الدارمي كما سيأتي في التخريج. انظر: الجرح والتعديل (٤/ ٥٣).\n(^٢) محمّد بن يوسف بن واقد الضبِّي مولاهم، أبو عبد الله الفريابي.\n(^٣) هو الثّوريّ كما في الإسناد الآتي.\n(^٤) المُلائي، أبو عبد الله الكوفي.\n(^٥) الكِنْدي مولاهم، أبو محمّد الكوفي.\n(^٦) الهَمْدَاني، أبو عروة الكوفي، نزيل دمشق.\n(^٧) ابن يزيد الحارثي المَذْحِجي، أبو المقدام الكوفي.\n(^٨) عبارة الترضي ليست في (ط) و(ك).\n(^٩) أخرجه الدارمي في السنن -كتاب الطّهارة -باب التوقيت في المسح (١/ ١٩٥ ح ٧١٤) عن محمّد بن يوسف الفريابي، عن الثّوريّ، عن الحكم بن عتيبة به.\nوهذا الحديث وقع ترتيبه في الأصل و(م) في آخر الباب، وأثبتُّ ترتيب نسختي (ط) و(ك) لمناسبتها لسياق الأحاديث في هذا الباب.","vol":"2","page":544},{"text":"٧٩٢ - حدّثنا إبراهيم بن محمّد بن بَرَّةَ أبو إسحاق، حدّثنا عبد الرزّاق (^١)، أخبرنا الثّوريّ، عن عَمرو بن قيس، ح\nوَحَدثنا عبد الرّحمن بن بشر بن الحكم (^٢)، حدّثنا عبد الرزّاق، أخبرنا الثّوريّ، عن عَمرو، ح (^٣)\nوحدثنا الدَّبَري (^٤)، عن عبد الرزّاق (^٥)، عن الثّوريّ، عن عَمرو بن قيس، عن الحكم بن عُتَيبة، عن القَاسم بن مُخَيمرة، عن شُرَيح بن هانئ، قال: أتيتُ عائشةَ أسألها عن المسح على الخُفَّينِ، فقالت: عليك بابن أبي طالبِ فَسَلْهُ فإنَّهُ كان يُسافر مَعَ رسولِ الله ﷺ، فَأَتَيتُهُ فَسَأَلْتُهُ، فقال: جَعَلَ رسولُ الله ﷺ ثَلاثةَ أيامٍ ولَيالِيَهُنَّ للمسافرِ، وَليلةً ويومًا للمُقيم (^٦).\n_________\n(^١) وهو في المصنَّف (١/ ٢٠٣).\n(^٢) ابن حبيب العبدي، أبو محمّد النيسابوري.\n(^٣) جاء سياق هذين الإسنادين في (ط) و(ك) على النحو التالي: \"حدّثنا إبراهيم بن محمّد بن برة أبو إسحاق، وعبد الرّحمن بن بشر قالا: حدّثنا عبد الرزّاق، حدّثنا الثّوريّ\" ولم يذكر عمرو بن قيس في هذا الإسناد.\n(^٤) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٥) وقع في (م): \"الدبري بن عبد الرزّاق\" وهو خطأ.\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب التوقيت في المسح على الخفَّين (١/ ٢٣٢ ح ٨٥) عن إسحاق بن إبراهيم الحنظلي، عن عبد الرزّاق، عن الثّوريّ به.","vol":"2","page":545},{"text":"٧٩٣ - حدّثنا الصاغاني، حدّثنا قَبِيصةُ (^١)، حدّثنا سفيان (^٢)، ح\nوَحدثنا عمار بن رجاء، وأحمد بن بَكْرُويَهْ البَالسي (^٣) قالا: حدّثنا زيد بن الحُبَاب (^٤)، حدّثنا سفيان، عن عَمرو بن قيس المُلائي، عن الحكم بن عُتَيبة، عن القاسم بن مُخَيمرة، عن شُريح بن هانئ، عن علي ﷺ (^٥) أنَّ النَّبيَّ ﷺ قال: \"للمُسافرِ أن يَمْسحَ على الخُفَّينِ ثَلاثَةَ أَيامٍ\n⦗٥٤٧⦘ ولَيالِيَها، وللمُقِيمِ يومٌ وَليلةٌ\" (^٦).\n_________\n(^١) ابن عقبة بن محمّد بن سفيان السُّوَائي، أبو عامر الكوفي.\n(^٢) ابن سعيد الثّوريّ.\n(^٣) البالِسي: بكسر الباء الموحدة، كسر اللام والسين المهملة، نسبة إلى بَالِس مدينة مشهورة بالشام بين الرِّقَّة وحلب، كانت تقع على الجانب الغربي من الفرات، وذكر صاحب بلدان الخلافة الشرقية بأن الخراب قد امتدَّ إليها، والله أعلم.\nوشيخ المصنِّف أحمد بن بكرويه، ويقال له أيضًا: أحمد بن بكر البالسي، أبو سعيد.\nذكره ابن حبّان في الثقات وقال: \"كان يخطئ\"، وقال ابن عدي: \"روى أحاديث مناكير عن الثقات\"، وقال أبو الفتح الأزدي: \"كان يضع الحديث\"، وقال الدارقطني مرّة: \"وغيره أثبت منه\"، وقال مرّة: \"ضعيف\". وقد تابعه في هذا الإسناد عمار بن رجاء وهو ثقة.\nانظر: الثقات لابن حبّان (٨/ ٥١)، الكامل لابن عدى (١/ ١٩١)، الأنساب للسمعاني (٥٤)، الميزان للذهبي (١/ ٨٦)، لسان الميزان لابن حجر (١/ ١٤٠)، بلدان الخلافة الشرقية لكي لسترنج (ص: ١٣٩).\n(^٤) ابن الريَّان التميمي، أبو الحسين العُكْلي الكوفي، تُكُلِّم في حديثه عن الثّوريّ، كما سبق في ترجمته ح (٦٤٥) وقد تابعه هنا عبد الرزّاق، وقبيصة، وإسحاق الأزرق، والفريابي.\n(^٥) عبارة الترضي ليست في (ط) و(ك).\n(^٦) لم أجده من هذين الطريقين عن الثّوريّ.","vol":"2","page":546},{"text":"٧٩٤ - [حدثنا إبراهيم الحربي، حدّثنا وهب بن بقية (^١)، حدّثنا إسحاق الأزرق (^٢)، حدّثنا سفيان، عن عمرو بمثله] (^٣).\n_________\n(^١) ابن عثمان بن سابور الواسطي، أبو محمّد، المعروف بـ \"وَهْبان\".\n(^٢) إسحاق بن يوسف بن مرداس القرشي المخزومي، أبو محمّد الواسطي، المعروف بـ \"الأزرق\".\n(^٣) ما بين المعقوفتين من (ط) و(ك)، والحديث لم أجده من طريق الأزرق عن الثوري.","vol":"2","page":547},{"text":"٧٩٥ - حدّثنا أبو علي الزَّعْفَرَاني (^١)، حدّثنا أبو معاوية (^٢)، عن الأعمش، عن الحكم بن عُتَيبة، عن القاسم بن مُخَيمرةَ، عن شُريح بن هانئ قال: سألتُ عائشةَ عن المسح على الخفَّين، [فقالت: ائتِ عليًّا فإنَّه أعلمُ بذاك منِّي، فَأتَى عَليًّا فَسَأَلَهُ عن المسحِ على الخُفَّينِ] (^٣)، فقال: كان رسولُ الله ﷺ فذكر مثلَه (^٤).\n_________\n(^١) الحسن بن محمّد بن الصبَّاح البغدادي.\n(^٢) محمّد بن خازم الضرير الكوفي، ثقة في الأعمش، انظر: ح (٦٩).\n(^٣) ما بين المعقوفتين من (ط) و(ك).\n(^٤) أخرجه مسلم في كتاب الطّهارة -باب التوقيت في المسح على الخفَّين (١/ ٢٣٢ ح ٨٥) عن زهير بن حرب، عن أبي معاوية، عن الأعمش به.\nفائدة الاستخراج:\nفي إسناد المصنِّف بيان: الحكم بن عتيبة الّذي جاء عند مسلم مهملًا.","vol":"2","page":547},{"text":"٧٩٦ - [حدثنا إبراهيم الحربي، حدّثنا أبو بكر (^١)، حدّثنا أبو معاوية، عن الأعمش، عن الحكم بمثله] (^٢).\n_________\n(^١) ابن أبي شيبة، عبد الله بن محمّد العبسي مولاهم الكوفي، والحديث في مصنَّفه (١/ ١٧٧).\n(^٢) ما بين المعقوفتين من (ط) و(ك).\nوالحديث أخرجه أيضًا الإمام أحمد في المسند (١/ ١١٣) عن أبي معاوية، عن الأعمش به.\nووقع فيه: \"حدّثنا أيوب، حدّثنا أبو معاوية\"، وهو خطأ، والصواب هو رواية الإمام أحمد عن أبي معاوية مباشرة كما في أطراف المسند لابن حجر (٤/ ٤١٩)، ونبَّه محققوا المسند -للطبعة الّتي أشرف عليها الشّيخ عبد الله التركي (٢٣٨) - إلى أنها جاءت على الصواب في النسخ الخطية الّتي اعتمدوها.","vol":"2","page":548},{"text":"٧٩٧ - حدّثنا أبو قلابة (^١)، [وإبراهيم الحربي] (^٢)، حدّثنا مُسدد، حدّثنا يحيى بن سعيد (^٣)، حدّثنا شعبةُ، عن الحكم، عن القاسم، عن شُرَيح بن هانئ قال (^٤): سألتُ عائشةَ عن المسح على الخُفَّينِ، فقالت: سل عليًّا، فإنّه كان يُسافرُ معَ رسولِ الله ﷺ، فَسألتُ علي بن أبي طالبٍ ﵁ (^٥)، فقال: قالَ رسولُ الله ﷺ: \"المسح على الخُفَّينِ\n⦗٥٤٩⦘ ثَلاثةُ أيامٍ ولَيَالِيهُنَّ للمسافرِ، وللمقيم يومٌ (^٦) وليلةٌ\" (^٧).\n_________\n(^١) الرَّقَاشي، عبد الملك بن محمّد بن عبد الله البصري، متكلَّمٌ فيه، وقد كان يحفظ حديث شعبة كما يحفظ السورة، انظر: ح (٤٢).\n(^٢) ما بين المعقوفتين من (ط) و(ك).\n(^٣) ابن فرُّوخ القطان التميمي، أبو سعيد البصري الأحول.\n(^٤) كلمة \"قال\" ليست في (ط) و(ك).\n(^٥) عبارة الترضي ليست في (ط) و(ك).\n(^٦) في (م): \"يومًا\".\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب التوقيت في المسح على الخفَّين (١/ ٢٣٢ ح ٨٥) من طريق زيد بن أبي أنيسة، عن الحكم بن عتيبة به.\nوأخرجه ابن ماجه في السنن -كتاب الطّهارة -باب ما جاء في التوقيت في المسح للمقيم والمسافر (١/ ١٨٣ ح ٥٥٢) عن محمّد بن بشار بندار.\nوأخرجه الإمام أحمد في المسند (١/ ١٣٣) كلاهما عن محمّد بن جعفر.\nوأخرجه الإمام أحمد أيضًا في المسند (١/ ١٢٠) عن يحيى بن سعيد القطان كلاهما عن شعبة، عن الحكم بن عتيبة به.","vol":"2","page":548},{"text":"٧٩٨ - ز-[حدثنا يونس بن عبد الأعلى، حدّثنا سفيان (^١)، عن منصور (^٢) عن إبراهيم التَّيْمي (^٣)، عن عمرو بن ميمون (^٤)، عن أبي عبد الله الجَدَلي (^٥)، عن خزيمة بن ثابت، عن النّبيّ ﷺ في المسح على الخفَّين،\n⦗٥٥٠⦘ ثمّ ذكر مثله] (^٦).\n_________\n(^١) هو ابن عيينة، ويونس بن عبد الأعلى لا يروي عن الثّوريّ، وقد رواه الإمام أحمد أيضًا عن ابن عيينة، والحديث رواه سفيان الثّوريّ أيضًا عن أبيه، عن إبراهيم كما سيأتي في التخريج.\n(^٢) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٣) إبراهيم بن يزيد بن شريك التيمي -تيم الرَّباب-، أبو أسماء الكوفي.\n(^٤) الأودي المَذْحِجي.\n(^٥) الجَدَلي: بفتح الجيم، والدال، نسبة إلى جَدِيلة من الأنصار من الخزرج، ونسبة إلى بني جَديلة بطن من قيس عيلان، قاله السمعاني، واستدرك عليه ابن الأثير: جَديلة طيء، ولم يظهر لي نسبة هذا الراوي هنا إلى أيِّهم.\nوأبو عبد الله الجدلي كوفي، اسمه: عبد بن عبد، وقيل: عبد الرّحمن بن عبد. =\n⦗٥٥٠⦘ = وثقه ابن معين، والإمام أحمد، والعجلي، وذكره ابن حبّان في الثقات.\nقال عنه ابن سعد: \"يستضعف في حديثه\"، وقال الجوزجاني: \"صاحب راية المختار\"، وقال ابن حزم: \"هو صاحب راية الكافر المختار، ولا يعتمد على روايته\".\nعقَّب ابن القيم رحمه الله تعالى على قول ابن حزمٍ قائلًا: \"هذا تعليل في غاية الفساد؛ فإن أبا عبد الله الجدلي قد وثقه الأئمة: أحمد، ويحيى، وصحَّح التّرمذيّ حديثه، ولا يعلم من أئمة الحديث طعن فيه، وأما كونه صاحب راية المختار، فإن المختار بن أبي عبيد الثقفي إنّما أظهر الخروج للأخذ بثأر الحسين بن علي ﵄، والانتصار له من قتلته، وقد طعن أبو محمّد ابن حزم في أبي الطفيل، وردَّ روايته بكونه كان صاحب راية المختار أيضًا، مع أن أبا الطفيل كان من الصّحابة، ولكن لم يكونوا يعلمون ما في نفس المختار وما يسره، فردُّ رواية الصاحب والتابع الثقة بذلك باطل\"، وبنحو هذا أجاب ابن حجر ﵀ في \"التهذيب\".\nوقال في التقريب: \"ثقة، رمي بالتشيُّع\".\nووثقه الذهبي في الكاشف، وقال في الميزان: \"شيعي بغيض\".\nفهو ثقةٌ في حديثه، شيعي المعتقد، ونفى البخاريّ سماعه من خزيمة بن ثابت، وسيأتي الكلام عليه في تخريج الحديث إن شاء الله تعالى.\nانظر: الطبقات لابن سعد (٦/ ٢٨)، أحوال الرجال للجوزجاني (ص: ٤٣)، الثقات للعجلي (٤١٣)، الجرح والتعديل لابن أبي حاتم (٦/ ٩٣)، الثقات لابن حبّان (٥/ ١٠٢)، المحلى لابن حزم (٨٩)، الأنساب للسمعاني (٣/ ٢٠٣)، ترتيب علل التّرمذيّ الكبير لأبي طالب القاضي (١/ ١٧٣)، تهذيب الكمال للمزي (٣٤/ ٢٤)، الكاشف (٤٣٩)، وميزان الاعتدال للذهبي (٤/ ٥٤٤)، تهذيب سنن أبي داود لابن القيم (١/ ١١٧)، تهذيب التهذيب (١١٣٣)، والتقريب لابن حجر (٨٢٠٧).\n(^٦) ما بين المعقوفتين من (ط) و(ك)، وقد ذكر الحافظ ابن حجر هذا الإسناد لأبي عوانة =\n⦗٥٥١⦘ = في إتحاف المهرة (٤/ ٤٣٣).\nوالحديث لم يخرجه مسلم، فهو من زوائد المصنِّف عليه، ولم ينبِّه المصنِّف إلى أنه من الزوائد كعادته.\nوقد أخرجه الإمام أحمد في المسند (٥/ ٢١٣) عن سفيان بن عيينة، عن منصور، عن إبراهيم التيمي.\nوأخرجه أيضًا (٥/ ٢١٣) عن أبي عبد الصمد العمي، عن منصور، عن إبراهيم التيمي به.\nوأخرجه الطحاوي في شرح معاني الآثار (١/ ٨١) عن يونس بن عبد الأعلى -شيخ المصنِّف- عنْ ابن عيينة، عن منصور، عن إبراهيم التيمي به.\nوقد اختُلِف في إسناد هذا الحديث على عدَّة أوجه على النحو التالي:\nأوَّلًا: رواه سفيان بن عيينة، وأبو عبد الصمد العمِّي كلاهما عن منصور، عن إبراهيم التيمي على الوجه الذي ساقه الإمام أحمد، والمصنِّف، والطحاوي كما سبق.\nوأخرجه التّرمذيّ في السنن -كتاب الطّهارة- باب المسح على الخفَّين للمسافر والمقيم (١/ ١٥٨ ح ٩٥) عن قتيبة بن سعيد، عن أبي عوانة الوضاح بن عبد الله اليشكري، عن سعيد بن مسروق الثّوريّ، عن إبراهيم التيمي، عن عمرو بن ميمون، عن أبي عبد الله الجدلي، عن خزيمة به.\nوخالف الترمذيَّ: محمّد بن عبد الله بن الجنيد -شيخ ابن حبّان- فرواه عن قتيبة، عن أبي عوانة، عن سعيد بن مسروق الثّوريّ به، غير أنه لم يذكر عمرو بن ميمون في الإسناد!\nأخرجه ابن حبّان في صحيحه (٣١١) عن ابن الجنيد.\nوأخرجه ابن أبي شيبة في المصنَّف (١/ ١٧٧)، وابن حبّان في صحيحه (٣١١) من طريق أبي نعيم الفضل بن دكين، عن سفيان الثوري، عن أبيه، عن إبراهيم التيمي، =\n⦗٥٥٢⦘ = عن عمرو بن ميمون، عن أبي عبد الله الجدلي، عن خزيمة به، فهذه الطريق موافقة لرواية منصور الّتي عند المصنِّف.\nثانيًا: أخرجه ابن ماجه في سننه -كتاب الطّهارة -باب ما جاء في التوقيت في المسح للمقيم والمسافر (١/ ١٨٤ ح ٥٥٣) من طريق وكيع، عن سفيان الثّوريّ، عن أبيه، عن إبراهيم التيمي، عن عمرو بن ميمون، عن خزيمة بن ثابت به، وأسقط من الإسناد أبا عبد الله الجدلي!\nثالثًا: رواه أبو داود في سننه -كتاب الطّهارة -باب التوقيت في المسح (١/ ٤٠ ح ١٥٧).\nوالإمام أحمد في المسند (٥/ ٢١٣)، وابن الجارود في المنتقى (ص: ٣٢) من طرق عن شعبة عن الحكم، وحماد كلاهما عن إبراهيم، عن أبي عبد الله الجدلي، عن خزيمة به بدون ذكر عمرو بن ميمون، وإبراهيم في هذا الإسناد هو: النخعي وليس التيمي كما سيأتي بيانه من كلام أبي زرعة الرازي.\nوأخرجه الطبراني في المعجم الصغير (١٣٧) من طريق شعبة، عن الحكم، وحماد، ومغيرة ومنصور، عن إبراهيم النخعي، عن أبي عبد الله الجدلي، عن خزيمة به.\nوأخرجه الإمام أحمد في المسند (٥/ ٢١٣)، وابن أبي شيبة في المصنَّف (١/ ١٧٧) عن إسماعيل بن عليَّة، عن هشام الدَّستوائي، عن حماد، عن إبراهيم، عن أبي عبد الله الجدلي به.\nوكذلك أخرجه الطبراني في المعجم الصغير (١٥٠) من طريق مسعر بن كدام، عن حماد، عن إبراهيم، عن أبي عبد الله الجدلي أيضًا.\nرابعًا: وهو وجهٌ آخر لشعبة، أخرجه ابن ماجه في سننه -كتاب الطّهارة -باب ما جاء في التوقيت في المسح للمقيم والمسافر (١/ ١٨٤ ح ٥٥٤) عن محمّد بن بشار، عن محمّد بن جعفر عن شعبة، عن سلمة بن كُهيلٍ، عن إبراهيم التيمي، عن =\n⦗٥٥٣⦘ = الحارث بن سُوَيْد، عن عمرو بن ميمون، عن خزيمة بن ثابت به.\nفأدخل بين إبراهيم التيمي وعمرو بن ميمون: الحارث بن سُوَيْد، وأسقط: أبا عبد الله الجدلي.\nفهذه هي مجمل طرق هذا الحديث، وهي ظاهرة الاضطراب، وقد سئل عنها الحافظان أبو زرعة وأبو حاتم الرازيان، فقال أبو زرعة: \"الصّحيح من حديث إبراهيم التيمي، عن عمرو بن ميمون، عن أبي عبد الله الجدلي، عن خزيمة، عن النَّبي ﷺ، والصّحيح من حديث النخعي، عن أبي عبد الله الجدلي، بلا عمرو بن ميمون\".\nوقال أبو حاتم: \"عن منصور مختلفٌ، جرير الضبي وأبو عبد الصمد يحدثان به يقولان: عن ابن التيمي، عن عمرو بن ميمون، عن أبي عبد الله الجدلي، عن خزيمة، وأبو الأحوص يحدِّث به لا يقول فيه عمرو بن ميمون\".\nفأبو حاتم رحمه الله تعالى ذكر الاختلاف فيه على إبراهيم التيمي، ولم يرجِّح شيئًا.\nوأبي أبو زرعة رحمه الله تعالى فإنّه يصحِّح -من هذه الروايات المختلفة عن إبراهيم التيمي- رواية من رواه عن إبراهيم التيمي، عن عمرو بن ميمون، عن أبي عبد الله الجدلي، عن خزيمة، عن النبي ﷺ، ويصحِّح -من الروايات المختلفة عن النخعي- رواية من رواه عن النخعي، عن أبي عبد الله الجدلي، عن خزيمة بدون ذكر عمرو بن ميمون.\nوالحديث معلولٌ من كلا الطريقين: طريق التيمي، وطريق النخعي:\nأما طريق إبراهيم التيمي فقد قال البخاري رحمه الله تعالى: \"لا يصحُّ عندي حديث خزيمة بن ثابت في المسح؛ لأنه لا يُعرف لأبي عبد الله الجَدلي سماعٌ من خزيمة بن ثابت\".\nوأمّا طريق إبراهيم النخعي فقال شعبة: \"لم يسمع إبراهيم النخعي من أبي عبد الله الجدلي حديث خزيمة بن ثابت في المسح\"، وكذا قال أبو داود. =\n⦗٥٥٤⦘ = وقد اختلف العلماء في الحكم على هذا الحديث، فمقتضى كلام البخاريّ ﵀ أنه ضعَّفه وأعلَّه بالانقطاع، وقال البيهقي: \"إسناده مضطرب\"، وقال النووى: \"حديث خزيمة ضعيفٌ بالاتفاق، وضعفه من وجهين، أحدهما: أنه مضطربٌ، والثّاني: أنه منقطعٌ\".\nوذهب إلى تصحيح الحديث: التّرمذيّ فإنّه قال عقب إخراجه الحديث: \"هذا حديثٌ حسنٌ صحيح\"، ونقل تصحيحه أيضًا عن ابن معين، غير أنه نقله بصيغة التّمريض فقال: \"وذُكِر عن يحيى بن معين أنه صحَّح حديث خزيمة بن ثابت في المسح\".\nوصحَّحه ابن حبّان أيضًا بإخراجه في الصّحيح كما سبق تخريجه منه، وصحَّحه ابن القيم، والشيخ الألباني في صحيح ابن ماجه، والله أعلم.\nانظر: سنن الترمذي (١/ ١٥٨)، علل الحديث (١/ ٢٢)، والمراسيل لابن أبي حاتم (ص: ١٧)، معرفة السنن والآثار للبيهقي (١١٩)، ترتيب علل التّرمذيّ الكبير لأبي طالب القاضي (١/ ١٧٣)، المجموع شرح المهذب للنووي (١/ ٤٨٥)، تهذيب الكمال للمزي (٣٤/ ٢٦)، تهذيب سنن أبي داود لابن القيم (١/ ١١٧)، صحيح ابن ماجه للألباني (١/ ٩٠).","vol":"2","page":549},{"text":"<span data-type='title' id=toc-174>بَابُ (^١) إِيْجَابِ غَسْلِ اليَدَينِ عَلَى المُسْتَيْقِظِ مِنْ نَوْمِهِ وَالدَّلِيل عَلَى أنَّهُ إِنْ غَسَلَهُمَا دُونَ دَلْكٍ جَازَ (^٢)، وَعلَى أنَّ (^٣) النَّائِمَ إِذَا نَامَ زَالَتْ طَهَارَتُهُ، وَأنَّ علَيهِ الوُضُوءَ مِنهُ (^٤)، وَمِنْ مَسِّ الذَّكَرِ</span>\n_________\n(^١) كلمة \"باب\" ليست في (ط) و(ك).\n(^٢) في النسخ الأخرى: \"ذلك\" بدل \"دلك\"، وفي (ط) و(ك): \"جائز\" بدل \"جاز\".\n(^٣) سقطت من (م): \"أن\".\n(^٤) لم يرد في (ط) و(ك) الجار والمجرور \"منه\".","vol":"2","page":555},{"text":"٧٩٩ - حَدثنا الرَّبيعُ بن سليمان (^١)، أخبرنا الشافعيُّ (^٢)، ح\nوحَدثنا محمّد بن إسماعيل (^٣)، حدّثنا الحميدي (^٤) قالا: حدّثنا سفيان بن عُيينةَ، حدّثنا الزّهريُّ، عن أبي سلمة، عَن أبي هُريرَةَ أنَّ رسولَ الله (^٥) ﷺ قال: \"إذا استيقظ أحدُكم مِن نَومِهِ فلا يَغْمِسْ يَدَهُ في الإِنَاءِ حتّى يَغْسِلَهَا ثَلاثًا، فَإِنهُ لا يدري أينَ بَاتَتْ يَدُهُ\" (^٦).\n_________\n(^١) ابن عبد الجبار المرادي المصري.\n(^٢) والحديث في مسنده (ص: ١٠).\n(^٣) ابن يوسف السُّلَمي، أبو إسماعيل التّرمذيّ.\n(^٤) عبد الله بن الزبير الأسدي، أبو بكر الحميدي، والحديث في مسنده (٤٢٢ - ٤٢٣).\n(^٥) في (ط) و(ك): \"النبي\".\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في =\n⦗٥٥٦⦘ = نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٧) عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، ثلاثتهم عن ابن عيينة، عن الزّهريّ، عن أبي سلمة به.\nفائدة الاستخراج:\nأحال مسلم في لفظ الحديث على ما قبله، وذكر المصنِّف للفظه من فوائد الاستخراج.","vol":"2","page":555},{"text":"٨٠٠ - حدّثنا (^١) الربيع، حدّثنا الشّافعيّ (^٢)، ح\nوَحدثنا التّرمذيّ (^٣)، حدّثنا الحميدي (^٤) قالا: حدّثنا سفيان، حدّثنا أبو الزِّناد (^٥)، عن الأعرج (^٦)، عن أبي هُريرَةَ عن (^٧) النَّبيِّ ﷺ مثلَه (^٨).\n⦗٥٥٧⦘ زاد الحميدي: قال سفيانُ: هذا يَشُدُّ قَولَ مَنْ يقولُ: الوُضُوءُ مِن مَسِّ الذَّكَرِ.\n_________\n(^١) في (ط) و(ك): \"وحدثنا\" بالعطف.\n(^٢) والحديث في مسنده (ص: ١١) وقرن فيه مالكًا مع ابن عيينة في الرِّواية.\n(^٣) محمّد بن إسماعيل المتقدم في الإسناد السابق.\n(^٤) والحديث في مسنده (٤٢٣) وفيه قول سفيان المذكور عقب الحديث.\n(^٥) عبد الله بن ذكوان القرشي.\n(^٦) عبد الرّحمن بن هرمز المدني.\n(^٧) في (ط) و(ك): \"أنَّ\" بدل \"عن\".\n(^٨) أخرجه البخاريّ في صحيحه -كتاب الوضوء -باب الاستجمار وترًا (الفتح ١/ ٣١٦ ح ١٦٢) من طريق مالك.\nوأخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٨) من طريق المغيرة الحزامي كلاهما عن أبي الزِّناد، عن الأعرج به.","vol":"2","page":556},{"text":"٨٠١ - حدّثنا يوسف القاضي (^١)، حدّثنا نصر بن علي (^٢)، حدّثنا بشر بن المُفَضَّل (^٣)، عن خالد الحَذَّاء (^٤)، عن عبد الله بن شقيق (^٥)، عن أبي هُريرَةَ أنَّ النَّبيَّ قال: \"إذا استيقظَ أحدُكم مِن نَومِهِ فلا يَغْمِس يَدَهُ في الإِناءِ حتّى يَغْسِلَها ثلاثًا، فإنَّه لا يدري أينَ بَاتَتْ يَدُهُ\" (^٦).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم البغدادي، البصري الأصل.\n(^٢) ابن نصر بن علي بن صُهْبان الأزدي الجَهْضَمي، أبو عمرو البصري الصغير.\n(^٣) ابن لاحق الرَّقاشي مولاهم، أبو إسماعيل البصري.\n(^٤) خالد بن مِهران الحذَّاء البصري، أبو المُنازل.\n(^٥) العُقَيلي البصري.\n(^٦) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها … (١/ ٢٣٣ ح ٨٧) عن نصر الجهضمي، وحامد البكراوي كلاهما عن بشر بن المُفضَّل به.\nفائدة الاستخراج:\nبيَّن المصنِّف خالد الحذاء، وجاء عند مسلمٍ مهملًا.","vol":"2","page":557},{"text":"٨٠٢ - حدثَنا يعقوبُ بن سفيان الفارسي، حدّثنا المغيرة بن عبد الرّحمن أبو أحمد الحراني (^١)، حدّثنا الحسنُ بن محمّد (^٢)، ح\n⦗٥٥٨⦘ وحَدثنا شُعَيبُ بن عمران العسكري بمكة، حدّثنا سلمة بن شبيب (^٣)، حدّثنا الحسن بن أَعْين (^٤)، حدّثنا مَعْقِلُ بن عبيد الله (^٥)، عن أبي الزُّبَير (^٦)، عن جَابر، عن أبي هُريرَةَ أنَّ النَّبيَّ ﷺ قال: \"إذا استيقظَ أحدُكم فَليُفْرِغْ على يَدِهِ ثَلاثَ مَراتٍ قَبْلَ أن يُدْخِلَهُ في إناءه، فَإِنَّه لا يدري فِيْمَ بَاتَتْ يَدُهُ\" (^٧).\n_________\n(^١) المغيرة بن عبد الرّحمن بن عون بن حبيب الأسدي مولاهم الحراني، ووقع في (ط) و(ك) بتقديم النسبة على الكنية.\n(^٢) ابن أعين القرشي مولاهم، أبو علي الحراني، وقد يُنسب إلى جده.\n(^٣) النيسابوري، أبو عبد الرّحمن الحَجْري المَسْمَعي، نزيل مكّة.\n(^٤) الحسن بن محمّد بن أعين المتقدم في الإسناد السابق.\n(^٥) الجزَري الحراني، أبو عبد الله العبسي مولاهم، تُكلِّم فيه كما سبق في ح (٣٨٦)، والحديث في صحيح مسلم من طريقه.\n(^٦) محمّد بن مسلم بن تدرس الأسدي مولاهم المكي.\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٨) عن سلمة بن شبيب، عن الحسن بن محمّد بن أعين الحراني به.\nفائدة الاستخراج:\nبيَّن المصنِّف معقل بن عبيد الله، وجاء عند مسلمٍ مهملًا.","vol":"2","page":557},{"text":"٨٠٣ - حدّثنا علي بن حرب، حدّثنا أبو معاوية (^١)، حدّثنا الأعمش، عن أبي صالح (^٢)، عن أبي هُريرَةَ قال: قال رسول الله ﷺ: \"إذا قَامَ أحدُكم مِن اللّيلِ فلا يُدْخِل يَدَهُ في الإِناءِ حتّى يَغْسِلَها، فإنَّه لا يدري\n⦗٥٥٩⦘ أين بَاتَتْ يَدُهُ\" (^٣).\n_________\n(^١) محمّد بن خازم الضرير الكوفي، ثقة في الأعمش.\n(^٢) ذكوان السمان المدني.\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٧) عن أبي كريب، عن أبي معاوية، عن الأعمش، عن أبي رزين، وأبي صالح كلاهما عن أبي هريرة به.\nوأخرجه أبو داود في السنن -كتاب الطّهارة -بابٌ في الرَّجل يدخل يده في الإناء قبل أن يغسلها (١/ ٢٥ ح ١٠٣) عن مسدد، عن أبي معاوية، عن الأعمش، عن أبى صالح وأبي رَزين كلاهما عن أبي هريرة به.\nوأخرجه الإمام أحمد في المسند (٢٥٣) عن أبي معاوية، عن الأعمش، عن أبي صالح وحده كما ساقه المصنِّف.\nفائدة الاستخراج:\nأحال مسلم في لفظ الحديث على الّذي قبله، ولم يذكره، وذكره المصنِّف.","vol":"2","page":558},{"text":"٨٠٤ - حدّثنا محمّد بن إسحاق بن الصَّبَّاح الصنعاني، حدّثنا عبد الرزّاق (^١)، عن معمر، عن الزّهريّ، عَن ابن المسيَّب أنَّ أبا هُريرَةَ قال: قال رسول الله ﷺ: \"إذا استيقظَ أحدُكم فَلا يُدْخِلْ يَدَيهِ (^٢) في إِنَاءِهِ -أو قال: في وَضُوءِهِ- حتّى يَغْسِلَهَا ثَلاثَ مَرَّاتٍ، فَإِنَّهُ لا يدري أين بَاتَتْ يَدُهُ\" (^٣).\n_________\n(^١) لم أجد الحديث في مصنَّف عبد الرزّاق، ولعلَّه ممّا سقط من أول المصنِّف، والله أعلم.\n(^٢) في النسخ الأخرى: \"يده\".\n(^٣) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٧) عن محمّد بن رافع، عن عبد الرزّاق به.\n⦗٥٦٠⦘ = وأخرجه الإمام أحمد في المسند (٢٦٥) عن عبد الرزّاق به أيضًا.\nفائدة الاستخراج:\nأحال مسلم لفظ الحديث على ما قبله، ولم يذكره، وذكر المصنِّف له من فوائد الاستخراج.","vol":"2","page":559},{"text":"٨٠٥ - حَدثَنا إبراهيم بن أبي الخَيْبَري (^١)، والعُطَاردي (^٢) قالا: حدّثنا وكيع، عن الأعمش، عن أبي صالحٍ، وأبي رَزِينٍ (^٣)، عن أبي هُريرَةَ رَفَعَهُ بمثلِ (^٤) حديث أبي معاوية (^٥).\n_________\n(^١) إبراهيم بن عبد الله بن عمر بن أبي الخيبري العبسي مولاهم القصّار الكوفي.\n(^٢) أحمد بن عبد الجبار بن محمّد الكوفي.\n(^٣) مسعود بن مالك الأسدي مولاهم الكوفي.\n(^٤) في (ط) و(ك): \"يرفعه مثل\".\n(^٥) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٧) عن أبي كريب، وأبي سعيد الأشج كلاهما عن وكيع، عن الأعمش، عن أبي رَزين، وأبي صالح به.\nوأخرجه الإمام أحمد في المسند (٤٧١) عن وكيع، عن الأعمش، عن أبي رزين، وأبي صالح كلاهما عن أبي هريرة به.\nفائدة الاستخراج:\nأحال مسلم بلفظه ولم يذكره، وذكر المصنِّف له من فوائد الاستخراج.","vol":"2","page":560},{"text":"٨٠٦ - حَدثَنا السُّلمي (^١)، والدَّبَري قالا: حدّثنا عبد الرزّاق (^٢)، عن\n⦗٥٦١⦘ معمرٍ عن همَّام بن مُنَبِّهٍ، عن أبي هُريرَةَ قال: قال رسول الله ﷺ: إذا اسْتَيقَظَ أَحدُكم فَلا يَضَعْ يَدَهُ في الوَضُوءِ حَتى يَغْسِلَها، إنَّهُ لا يدري (^٣) أين بَاتَتْ يَدُهُ\" (^٤).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي النيسابوري، والدبري هو: إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) لم أجده في مصنَّفه، ولعلَّه ممّا سقط من أول المصنَّف، والله أعلم.\n(^٣) في (م) \"فإنّه\" بدل \"إنه\"، وفي (ط): \"فإنّه لا يدري أحدكم\"، وفي (ك): \"إنه لا يدري أحدكم\".\n(^٤) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٨) عن محمّد بن رافع، عن عبد الرزّاق، عن معمر به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكره، وذكر المصنِّف له من فوائد الاستخراج.","vol":"2","page":560},{"text":"٨٠٧ - حدّثنا الدَّبَري، عن (^١) عبد الرزّاق (^٢)، عن ابن جُريجٍ (^٣)، أخبرني زيادٌ (^٤) أنَّ ثابتًا (^٥) مَولى عبد الرّحمن بن زيد بن الخطَّاب أخبره أنَّه سَمِع أبا هُريرَةَ يقول: قال رسولُ الله ﷺ: \"إذا كان أحدُكم نَائمًا ثم استيقظَ فَأَرَادَ الوُضُوءَ فَلا يَضَعْ يَدَهُ في الإناءِ حَتى يَصُبَّ على يَدِهِ (^٦) \" (^٧).\n⦗٥٦٢⦘ لم يقل أحدٌ (^٨) منهم: \"ثلاثًا\" إِلَّا ما قَدَّمنا (^٩) من روايةِ جابرِ، وابنِ المسيَّبِ وَأبي سَلمةَ، وعبد الله بن شَقيقٍ، وأبي صالحٍ، وأبي رَزينٍ، فإنَّ في حديثهم ذِكرَ الثلاث (^١٠).\n_________\n(^١) في (ط) و(ك): \"حدّثنا\" بدل \"عن\".\n(^٢) لم أجد الحديث في المصنِّف.\n(^٣) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\n(^٤) ابن سعد بن عبد الرّحمن الخراساني، أبو عبد الرّحمن، شريك ابن جُريج في التجارة.\n(^٥) ابن عياض الأحنف الأعرج القرشي العدوي مولاهم.\n(^٦) في (ط): \"يديه\".\n(^٧) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في =\n⦗٥٦٢⦘ = نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٨) عن محمّد بن رافع، والحلواني كلاهما عن عبد الرزّاق، وأخرجه عن محمّد بن حاتم، عن محمّد بن بكر بن عثمان البرساني كلاهما عن ابن جريج، عن زيادٍ به.\nوأخرجه الإمام أحمد في المسند (٢٧١) عن عبد الرزّاق، ومحمد بن بكر البرساني كلاهما عن ابن جُريج، عن زيادٍ به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكره، وذكر المصنِّف له من فوائد الاستخراج.\n(^٨) في (ط) و(ك): \"واحدٌ\" بدل \"أحدٌ\".\n(^٩) في (ك) \"ما قد قدمنا\" بزيادة \"قد\".\n(^١٠) وعلَّق مسلم رحمه الله تعالى نفس هذا التعليق عقب الحديث.","vol":"2","page":561},{"text":"٨٠٨ - حَدثنا محمّد بن يحيى، حدّثنا إبراهيم بن حمزة (^١)، حدّثنا عبد العزيز بن أبي حازم (^٢)، عن العلاء (^٣)، عن أبيهِ، عَن أبي هُريرَةَ أنَّ النّبيَّ ﷺ قال: \"إذا قَامَ أحدُكم إلى الوُضوءِ حينَ يُصْبحُ -أو لعلَّهُ قال:\n⦗٥٦٣⦘ مِن نَومِهِ أو كَلمةً نَحوَها- فَليُفْرِغْ على يَدَيهِ ثَلاثًا فَإِنَّهُ لا يدرِي أين باتَتْ يَدُهُ\" (^٤).\n_________\n(^١) ابن محمد بن حمزة بن مُصْعَب بن عبد الله بن الزبير الزبيري الأسدي المدني.\n(^٢) واسم أبي حازم: سلمة بن دينار المخزومي مولاهم المدني، وعبد العزيز تُكلِّم في حديثه عن أبيه كما سبق في ح (٧٩) وهذا ليس من حديثه عن أبيه.\n(^٣) ابن عبد الرّحمن بن يعقوب الحُرَقي مولاهم المدني.\n(^٤) أخرجه مسلم في كتاب الطّهارة -باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا (١/ ٢٣٣ ح ٨٨) عن أبي كريب، عن خالد بن مخلد، عن محمّد بن جعفر، عن العلاء بن عبد الرّحمن، عن أبيه به.\nفائدة الاستخراج:\nأحال مسلم بلفظ الحديث ولم يذكره، وذكر المصنِّف له من فوائد الاستخراج.\nوالحمد لله أوَّلًا وآخرًا على نِعمه الظاهرة والباطنة الّتي لا تعدُّ ولا تحصى وصلّى الله وسلم على نبيّنا وسيدنا وقدوتنا محمّد ﷺ المجتبى وعلى آله وصحبه الكرام أولي النُهى والحِجى ومن تبعهم بإحسان، وبهم اقتدى.","vol":"2","page":562},{"text":"<span data-type='title' id=toc-175>باب الدليل على أنّ أمر النبيّ ﷺ للمستيقظ من النوم غسل يديه على (الإباحة) (^١)، وأنّ النائم في المسجد لانتظار الصلاة لا يجب عليه الوضوء</span>\n_________\n(^١) هكذا في \"م\". وفي \"الأصل\" و\"ك\" و\"ط\" على إباحة، بالتنكير.","vol":"3","page":5},{"text":"٨٠٩ - * حدثنا أبو يحيى بن أبي مسَرّة (^١)، نا الحميدي (^٢)، نا سفيان * (^٣) (^٤)، عن عمرو بن دينار (^٥)، ح\nوحدثنا عليّ بن حرب (^٦)، أنا سفيان بن عيينة (^٧)، عن عمرو بن دينار، عن كرَيْب مولى ابن عبّاس (^٨)، عن ابن عبّاس\n⦗٦⦘﵄ قال: بتُّ عند خالتي ميمونة ﵂ فقام رسول الله ﷺ من اللّيل (^٩)، فتوضأ من شنّ (^١٠) معلّق وضوءًا خفيفًا فجعل يصفه وجعل (^١١) يقلله (^١٢).\nقال ابن عبّاس ﵄: فقمت فصنعت مثل ما صنع النبيّ ﷺ ثمّ جئت فقمت عن يساره فأخلفني فجعلني عن يمينه، فصلّى ثمّ اضطجع فنام حتّى نفخ، ثمّ أتاه بلال ﷺ فآذنه (^١٣) بالصلاة فخرج فصلّى (^١٤) ولم يتوضأ (^١٥).\n⦗٧⦘ لم يذكر عليّ بن حرب: فنام حتى نفخ، فقط.\nزاد الحميدي: قال سفيان: وحدثناه ابن جريج (^١٦)، عن عطاء (^١٧)، عن ابن عبّاس ﵄ بمثله إلى قوله: فأخلفني فجعلني عن يمينه فصلّى فقال له عمرو: هِيهِ (^١٨)، زدنا يا أبا محمّد، فقال عطاء (^١٩): ما هيه؟ هكذا سمعت (^٢٠). فقال عمرو (^٢١): أخبرني كريب، عن ابن عبّاس ﵄ أنَّه قال: ثمّ اضطجع فنام حتّى نفخ، ثمّ أتاه بلال ﷺ فناداه بالصلاة فصلّى ولم يتوضأ.\nقال ابن عيينة: هذا للنبي ﷺ خاصّة لأنه كان تنام عيناه ولا ينام قلبه (^٢٢).\n_________\n(^١) هو عبد الله بن أحمد بن زكريا بن الحارث المكي.\n(^٢) هو أبو بكر عبد الله بن الزبير المكي، والحميدي -بضم الحاء المهملة وفتح الميم- نسبة إلى حميد وهو بطن من أسد بن عبد العزى بن قصي. انظر: اللباب ١/ ٣٩٢.\n(^٣) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" قال: ثنا ابن عيينة. وهو سفيان بن عيينة أبو محمّد الهلالي الكوفي ثم المكي.\n(^٤) ما بين النجمين سقط من \"ط\".\n(^٥) (عن عمرو بن دينار) لم يذكر في \"ك\" و\"ط\". وهو عمرو بن دينار المكي أبو محمّد الأَثْرَم.\n(^٦) هو علي بن حرب بن محمّد أبو الحسن الطائي.\n(^٧) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" قال: ثنا ابن عيينة.\n(^٨) هو أبو رشدين كريب بالتصغير -ابن أبي مسلم الهاشمي مولاهم المدني. انظر: الفتح ١/ ٢٨٨.\n(^٩) (من اللّيل) سقط من \"م\".\n(^١٠) الشن وزن سهم واحد الشنان بوزن سهام، وهي الأسقية الخَلِقة. وهي أشد تبريدًا للماء من الجدد. انظر: غريب الحديث ٢/ ٤٠، والنهاية ٢/ ٥٠٦، والمصباح المنير ص ١٢٣.\n(^١١) هذه الكلمة سقطت من \"م\".\n(^١٢) الواصف عمرو بن دينار. انظر: صحيح البخاريّ مع الفتح ١/ ٢٨٧ برقم ١٣٨.\n(^١٣) وفي \"م\" فأذّن.\n(^١٤) وفي \"م\": وصلّى بالواو.\n(^١٥) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي عمر ومحمد بن حاتم، عن ابن عيينة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدُّعاء في صلاة اللّيل وقيامه برقم ١٨٦، ١/ ٥٢٨.\nوأخرجه البخاريّ -رحمه الله تعالى- عن علي بن عبد الله، عن سفيان به. انظر: صحيحه، كتاب الوضوء، باب التخفيف في الوضوء برقم ١٣٨، ١/ ٢٨٧.\n(^١٦) هو عبد الملك بن عبد العزيز بن جريج المكي.\n(^١٧) هو ابن أبي رباح -بفتح الراء والموحدة- المكي كنيته أبو محمّد.\nانظر الإكمال ٤/ ٧، والتقريب ص ٣٩١.\n(^١٨) هيه بمعنى إيه فأبدل من الهمزة هاء، وإيه اسم سمى به الفعل، ومعناه الأمر، تقول للرجل: إيه بغير تنوين إذا استزدته من الحديث المعهود بينكما، فإن نوَّنت استزدته من حديث ما غير معهود لأن التّنوين للتنكير … انظر: النهاية ٥/ ٢٩٠.\n(^١٩) وفي \"ك\" و\"ط\" قال، بدون الفاء.\n(^٢٠) وقد أخرجه مسلم -رحمه الله تعالى- عن محمّد بن حاتم، عن محمّد بن بكر كلاهما عن ابن جريج به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدُّعاء في صلاة اللّيل وقيامه برقم ١٩٢، ١/ ٥٣١.\n(^٢١) وفي \"م\" عمرو هو خطأ.\n(^٢٢) انظر: تخريج الحديث فيما تقدّم. =\n⦗٨⦘ = فوائد الاستخراج:\n١ - روى أبو عوانة -رحمه الله تعالى- الحديث عن شيخه أبي يحيى بن أبي مسرّة.\n٢ - التقى أبو عوانة مع الإمام مسلم في شيخ شيخه وهذا بدل.\n٣ - استواء سند أبي عوانة من طريق شيخه علي بن حرب مع إسناد الإمام مسلم وهذا مساواة.\n٤ - أن أبا عوانة -رحمه الله تعالى- روى الحديث من طريق الحميدي، عن سفيان، وهو رئيس أصحاب ابن عيينة وأثبتهم وأقدم وفاة من ابن أبي عمر ومحمد بن حاتم شيخي مسلم الراويَيْن عن سفيان. وهذا علوّ معنوي.","vol":"3","page":5},{"text":"٨١٠ - حدّثنا علي بن حرب وإبراهيم بن مَرْزُوق (^١) قالا: نا أبو (^٢) عامر العقدي (^٣)، نا شعبة (^٤)، عن قَتادة (^٥) قال: سمعت أنسًا ﵁\n⦗٩⦘ يقول: كان أصحاب رسول الله ﷺ ينامون ثمّ يقومون فيصلّون ولا (^٦) يتوضأون (^٧).\n_________\n(^١) هو إبراهيم بن مرزوق بن دينار أبو إسحاق البصري نزيل مصر مات سنة ٢٧٠ هـ، وثقه ابن أبي حاتم وابن يونس وقال الدارقطني: ثقة إِلَّا أنَّه كان يخطئ فيقال له فلا يرجع، وقال الإمام الذهبي في الكاشف: صدوق، وقال الحافظ ابن حجر: ثقة عمي قبل موته فكان يخطئ ولا يرجع. انظر: الجرح والتعديل ٢/ ١٣٧، وتهذيب الكمال ٢/ ١٩٨، والكاشف ١/ ٢٢٥، والتقريب ص ٩٤.\n(^٢) أداة الكنية سقطت من \"م\".\n(^٣) هو عبد الملك بن عمرو العقدي -بفتح العين المهملة والقاف وفي آخرها الدال المهملة- نسبة إلى بطن من بجيلة وقيل من قيس.\nانظر: اللباب ٢/ ٣٤٨.\n(^٤) هو أبو بِسطام شعبة بن الحجاج الواسطي ثمّ البصري.\n(^٥) هو أبو الخطّاب قتادة بن دِعَامة السدوسي البصري.\n(^٦) (ك ١/ ١٩٤).\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن حبيب الحارثي، عن خالد بن الحارث، عن شعبة به. انظر: صحيحه، كتاب الحيض، باب الدّليل على أن نوم الجالس ينقض الوضوء برقم ١٢٥، ١/ ٢٨٤.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه علي بن حرب وإبراهيم بن مرزوق.\n٢ - التقى مع الإمام مسلم في الشّيخ الثّالث وهذا بدل.\n٣ - تساوى عدد الرواة في الإسنادين وهذا مساواة.","vol":"3","page":8},{"text":"٨١١ - حدّثنا أبو المُثَنَّى (^١)، *نا أبي (^٢)، نا أبي * (^٣) (^٤)، نا شعبة، عن عبد العزيز بن صُهَيْب (^٥)، عن (^٦) أنس بن مالك ﵁ قال: أقيمت الصّلاة فجاء رجل فجعل يناجي رسول الله ﷺ حتّى نام أصحابه ثمّ جاء\n⦗١٠⦘ فصلّى (^٧) بهم\" (^٨).\nرواه غندر (^٩) أيضًا (^١٠).\n_________\n(^١) هو معاذ بن المثنى بن معاذ بن معاذ بن نصر العنبري.\n(^٢) هو المثنى بن معاذ العنبري.\n(^٣) هو معاذ بن معاذ بن نصر العنبري، وفوق كلمة (أبي) هذه علامة التصحيح مختصرة هكذا (صـ) للتنبيه على أن تكرارها ليس وهما، وانظر تدريب الراوي ٢/ ٨٣.\n(^٤) ما بين النجمين سقط من \"م\".\n(^٥) البُناني البصري.\n(^٦) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" سمع.\n(^٧) وفي \"ط\" وصلّى، بالواو.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ العنبري، عن أبيه معاذ بن معاذ به. انظر: صحيحه، كتاب الحيض، باب الدّليل على أن نوم الجالس لا ينقض الوضوء برقم ١٢٤، ١/ ٢٨٤.\nوأخرجه البخاريّ -رحمه الله تعالى- عن محمّد بن بشار، عن محمّد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الاستئذان، باب طول النجوى برقم ٦٢٩٢، ١١/ ٨٧.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه أبي المثنى معاذ بن المثنى.\n٢ - التقى مع الإمام مسلم في شيخ شيخه وهذا بدل.\n(^٩) غندر -بضم معجمة وسكون نون وفتح دال مهملة وقد تضم- لقب محمّد بن جعفر الهُذَلي البصري. انظر: المغني في ضبط أسماء الرجال ص ١٩١.\n(^١٠) انظر: روايته في التخريج السابق.","vol":"3","page":9},{"text":"٨١٢ - حدّثنا جعفر الصائغ (^١)، نا عبيد الله بن محمّد (^٢)، نا حماد بن\n⦗١١⦘ سلمة (^٣)، عن ثابت (^٤)، عن أنس ﷺ قال: أقيمت صلاة العشاء ذات ليلة، فقال رجل: يا رسول الله، إنّ لي حاجة (^٥) فقام معه يناجيه حتّى نعس القوم أو بعض القوم (^٦) ثمّ صلّى بهم ولم يذكر وضوءًا (^٧).\nقال أبو عوانة (^٨) -رحمه الله تعالى-: قليل النوم وكثيره\n⦗١٢⦘ يجب (به) (^٩) الوضوء عندي، والله أعلم (^١٠).\n_________\n(^١) هو جعفر بن محمّد بن شاكر أبو محمّد البغدادي والصائغ -بفتح الصاد المهملة وكسر الياء المثناة من تحتها وفي آخرها غين معجمة- نسبة إلى الصياغة. انظر: اللباب ٢/ ٢٣٢.\n(^٢) هو عبيد الله بن محمّد ابن عائشة البصري، ووقع في \"ط\": عبيد الله بن عمر وهو خطأ. انظر: التقريب ص ٣٧٤.\n(^٣) هو حماد بن سلمة بن دينار البصري أبو سلمة مات سنة ١٧٦ هـ / خت م ٤ ثقة عابد أثبت النَّاس في ثابت، وتغير حفظه بأخرة، وقال البيهقي -رحمه الله تعالى-: حماد بن سلمة أحد أئمة المسلمين، قال أحمد بن حنبل -رحمه الله تعالى- إذا رأيت الرَّجل يغمز حماد بن سلمة فاتهمه على الإسلام اهـ. إِلَّا أنَّه لما طعن في السن ساء حفظه، فلذلك ترك البخاري الاحتحاج بحديثه، وأمّا مسلم فإنّه اجتهد في أمره وأخرج من أحاديثه عن ثابت ما سمع منه قبل تغيره، وما سوى حديثه عن ثابت فلا يبلغ أكثر من أثني عشر حديثًا أخرجها في الشواهد دون الإحتجاج … اهـ. انظر: الكواكب النيرات ص ٤٦٠، والاغتباط ص ٩٦، والتهذيب ٣/ ١١، وهدي الساري ص ٣٩٩، والتقريب ص ١٧٨.\n(^٤) هو ثابت بن أسلم البُنَانِي أبو محمّد البصري.\n(^٥) ووقع في \"م\" إنِّي لي حاجة. وفي \"ط\" لي حاجة بدون ذكر \"إن\".\n(^٦) وفي \"ك\" و\"ط\": حتّى نعس بعض القوم.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن سعيد الدارمي عن حبّان، عن حماد به. انظر: صحيحه، كتاب الحيض، باب الدّليل على أن نوم الجالس لا ينقض الوضوء برقم ١٢٦، ١/ ٢٨٤.\n(^٨) هو الإمام الحافظ يعقوب بن إسحاق بن إبراهيم صاحب الكتاب.\n(^٩) هذه الكلمة يقتضي السياق إضافتها.\n(^١٠) والله أعلم لم ترد في \"م\".\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة الحديث عن شيخه جعفر الصائغ.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في الشّيخ الثّالث وهذا بدل.\n٣ - تساوى عدد الرواة في الإسنادين وهذا مساواة.\n٤ - تعيين حماد بذكر اسم أبيه.\n٥ - زيادة \"ولم يذكر وضوءًا\" في متن الحديث.","vol":"3","page":10},{"text":"<span data-type='title' id=toc-176>باب إيجاب الوضوء من الريح، والدليل على إيجاب الوضوء من تدافع الأخبثين (^١) عند القيام إلى الصلاة، والدليل على أنّ من وجد شيئًا من ذلك وهو في صلاته لم يجب عليه الانصراف وصلاته جائزة</span>\n_________\n(^١) الأخبثان هما الغائط والبول. انظر: معالم السنن ١/ ٦٩، والنهاية ٢/ ٥.","vol":"3","page":13},{"text":"٨١٣ - حدّثنا هِلَالُ بن العلاء (^١)، نا الحسين بن عَيَّاش (^٢)، نا زهير (^٣)، عن سهيل (^٤)، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا وجد أحدُكم في بطنه (شيئًا) (^٥) فأشكل عليه خرج أو لم يخرج فلا يخرجنَّ حتّى يسمع صوتًا أو يجد ريحًا\" (^٦) (^٧).\n_________\n(^١) هو هلال بن العلاء بن هلال بن عمر أبو عمر الرقّى.\n(^٢) هو الحسين بن عياش -بعين مهملة مفتوحة وياء مشددة معجمة من تحتها باثنتين وآخره شين معجمة- ابن حازم السلمي مولاهم. انظر: الإكمال ٦/ ٦٤، وتوضيح المشتبه ٦/ ٨٣. ووقع في \"ك\" و\"ط\" حسين بدون \"ال\" التعريف.\n(^٣) هو ابن معاوية أبو خيثمة الكوفي.\n(^٤) هو سهيل -بالتصغير- ابن أبي صالح ذكوان السمان أبو يزيد المدني.\n(^٥) ووقع في \"الأصل\" شيء بالرفع وهو خطأ. والتصويب من بقية النسخ.\n(^٦) في \"ك\" و\"ط\" هنا: (يعني من المسجد) ولم ترد في \"الأصل\" و\"م\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن جرير، عن سهيل به.\nانظر: صحيحه، كتاب الحيض، باب الدّليل على أن من تيقن الطّهارة ثمّ شك في الحدث فله أن يصلّي بطهارته تلك برقم ٩٩، ١/ ٢٧٦. =\n⦗١٤⦘ = فوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه هلال بن العلاء.\n٢ - التقى مع الإمام مسلم في الشّيخ الثّالث وهذا بدل.\n٣ - أن زهير بن معاوية الراوي عن سهيل عند المصنِّف أقدم وفاة من جرير بن عبد الحميد الراوي عنه عند مسلم وهذا علوّ معنوي.","vol":"3","page":13},{"text":"٨١٤ - حدّثنا الربيع (^١)، عن (^٢) الشّافعيّ (^٣)، أنا سفيان (^٤)، ثنا (^٥) الزُّهْرِي (^٦)، عن عَبَّاد بن تميم (^٧)، عن عمه عبد الله بن زيد ﵁ شُكِي (^٨) إلى النبيّ ﷺ الرَّجلُ يُخَيَّلُ (^٩) إليه في الصّلاة، فقال:\n⦗١٥⦘ \"لا يَنْفَتِل (^١٠) حتّى يسمع صوتًا أو يجد ريحًا\" (^١١).\n_________\n(^١) هو الربيع بن سليمان بن عبد الجبار المرادي المصري صاحب الشّافعيّ.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ط\" أبنا. وفي \"ك\" ثنا.\n(^٣) هو الإمام أبو عبد الله محمّد بن إدريس المطلبي المكي نزيل مصر، والشّافعيّ -بفتح الشين المعجمة وبعد الألف فاء مكسورة وفي آخره عين مهملة- نسبة إلى الجد الأعلى للإمام أبي عبد الله الشّافعيّ. انظر: اللباب ٢/ ١٧٥.\n(^٤) هو ابن عيينة.\n(^٥) وفي \"ط\" أبنا.\n(^٦) هو الإمام أبو بكر محمّد بن مسلم بن عبيد الله بن عبد الله بن شهاب القرشي، والزهري -بضم الزاي وسكون الهاء وفي آخرها الراء- نسبة إلى زهرة بن كلاب.\nانظر اللباب ٢/ ٨٢.\n(^٧) الأنصارى المازني المدني.\n(^٨) شكي: بضم أوله على البناء للمفعول. انظر: شرح النووي ٤/ ٢٧٤.\n(^٩) يخيّل: بضم أوله وفتح المعجمة وتشديد الياء الأخيرة المفتوحة، وأصله من الخيال =\n⦗١٥⦘ = والمعنى: يظن. انظر: الفتح ١/ ٢٨٦.\n(^١٠) لا ينفتل: بالجزم على النهي، ويجوز الرفع على أن \"لا\" نافية. انظر: الفتح ١/ ٢٨٦.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد وزهير بن حرب وأبي بكر بن أبي شيبة ثلاثتهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب الحيض، باب الدّليل على أن من تيقن الطّهارة ثمّ شك في الحدث فله أن يصلّي بطهارته تلك برقم ٩٨، ١/ ٢٧٦. وأخرجه البخاريّ -رحمه الله تعالى- عن أبي نعيم، عن ابن عيينة به. انظر: صحيحه، كتاب البيوع، باب من لم ير الوساوس ونحوها من الشبهات برقم ٢٠٥٦، ٤/ ٣٤٥.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه الربيع بن سليمان.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل.","vol":"3","page":14},{"text":"٨١٥ - حدّثنا السُّلَمِي (^١) وابن الصباح الصَّنْعَاني (^٢) قالا: نا عبد الرزّاق (^٣)، أنا مَعْمَر (^٤)، عن هَمَّام بن مُنَبِّه (^٥) قال: هذا ما حدّثنا\n⦗١٦⦘ أبو هريرة ﵁ عن محمّد رسول الله ﷺ فذكر أحاديثَ (^٦)، وقال رسول الله ﷺ: \"الملائكة تُصلِّي على أحدكم ما دام في مصلاهُ الّذي صلّى فيه، تقول: اللَّهُمَّ اغفر له، اللَّهُمَّ ارحمه، ما لم يحدثْ\".\nقال: فقال رجل من أهل حضرموت (^٧) لأبي هريرة ﵁ وما الحدث؟ قال: فُسَاءٌ أَوْ ضُرَاطٌ (^٨).\n_________\n(^١) السلمي -بضم السين المهملة وفتح اللام ثمّ ميم- نسبة إلى سليم بن منصور بن عكرمة بن مضر، وهي قبيلة مشهورة، والمنسوب أحمد بن يوسف بن خالد أبو الحسن النيسابوري المعروف بحمدان. انظر: اللباب ٢/ ١٢٨، والتقريب ص ٨٦.\n(^٢) هو محمّد بن إسحاق بن الصباح. ولم أقف له على ترجمة.\n(^٣) هو أبو بكر عبد الرزّاق بن هّمام بن نافع الصنعاني.\n(^٤) هو معمر -بفتح الميمين، بينهما عين مهملة سكنة وآخره راء- ابن راشد أبو عروة البصري نزيل اليمن. انظر: توضيح المشتبه ٨/ ٢٢١، ٢٢٢.\n(^٥) هو أبو عتبة همَام بن مُنَبِّه بن كامل الصنعاني. انظر: تبصير المنتبه ٤/ ١٤٥٥.\n(^٦) وفي \"ك\" و\"ط\" أحاديثًا بالتنوين وهو خطأ.\n(^٧) حضرموت -بالفتح ثمّ السكون وفتح الراء والميم- اسمان مركبان، وهي ناحية واسعة في شرقي عدن بقرب البحر وحولها رمال كثيرة تعرف بالأحقاف. انظر: معجم البلدان ٢/ ٣١١، والمعالم الأثيرة ص ١٠١.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن محمّد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصّلاة، باب فضل صلاة الجماعة وانتظار الصّلاة ١/ ٤٦٠.\nوهو في المصنِّف برقم ٢٢١١، ١/ ٥٨٠.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه السلمي وابن الصباح الصنعاني.\n٢ - التقى مع الإمام مسلم في شيخ شيخه وهذا بدل.\n٣ - تساوى عدد الرواة في الإسنادين وهذا مساواة.\n٤ - تمييز المتن المحال به على المتن المحال عليه حيث إن الإمام مسلمًا ساق الحديث من طريق عبد الرزاق، فأحاله على حديث ابن وهب بقوله: بنحو هذا.","vol":"3","page":15},{"text":"٨١٦ - حدّثنا أَبِي (^١)، نا عليّ بن حُجْر (^٢)، نا إسماعيل (بن جعفر) (^٣)، نا (أبو حزرة القاصّ يعني يعقوب بن مجاهد) (^٤)، عن عبد الله بن أبي عتيق (^٥)، عن عائشة ﵂ أن النبيَّ ﷺ قال: \"لا يصلّين أحدُكم بحضرة الطّعام ولا هو (^٦) يدافعه الأخبثان\" (^٧).\n⦗١٨⦘ (رواه يحيى القطان (^٨)، قال: ثنا أبو حزرة قال: ثنا عبد الله بن محمّد بن أبي عتيق (^٩) (^١٠).\n_________\n(^١) وفي \"ك\" و\"ط\": حدثني أبي، وهو إسحاق بن إبراهيم بن يزيد أبو يعقوب النيسابوري الإسفراييني.\n(^٢) هو علي بن حجر -بضم المهملة وسكون الجيم- ابن إياس أبو الحسن السعدي المروزي … انظر: توضيح المشتبه ٥/ ٩٧، والتقريب ص ٣٩٩.\n(^٣) ما بين القوسين لم يذكر في \"ك\" و\"ط\"، وهو إسماعيل بن جعفر بن أبي كثير أبو إسحاق المدني.\n(^٤) وفي \"ك\" و\"ط\" أبو حزرة يعني يعقوب القاصّ ابن مجاهد. وأبو حزرة -بفتح أوله ثمّ زاي ساكنة، ثمّ راء مفتوحة ثمّ هاء- انظر: توضيح المشتبه ٣/ ٢١٥، والتقريب ص ٦٠٨.\n(^٥) هو عبد الله بن أبي عتيق محمّد بن عبد الرّحمن بن أبي بكر الصديق ﵁ ويعرف بابن أبي عتيق. انظر: تهذيب الكمال ١٦/ ٦٥، والتقريب ص ٣٢١.\n(^٦) (ك ١/ ١٩٥).\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن أيوب وقتيبة بن سعيد وابن حجر، ثلاثتهم عن إسماعيل بن جعفر، عن أبي حزرة القاصّ به. انظر: صحيحه، كتاب المساجد ومواضع الصّلاة، باب كراهية الصّلاة بحضرة الطّعام الّذي يريد أكله في الحال، وكراهة الصّلاة مع مدافعة الأخبثين ١/ ٣٩٣.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه ووالده إسحاق بن إبراهيم الإسفراييني. =\n⦗١٨⦘ = ٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخه علي بن حجر وهذا موافقة.\n٣ - تعيين ابن حجر بذكر اسمه.\n٤ - تعيين أبي حزرة القاص بذكر اسمه واسم أبيه.\n(^٨) هو أبو سعيد يحيى بن سعيد بن فَرُّوخ البصري، والقطان -بفتح القاف وتشديد الطاء المهملة وفي آخرها نون- نسبة إلى بيع القطن. انظر: اللباب ٣/ ٤٤.\n(^٩) هكذا في \"ك\" و\"ط\" وعبد الله بن محمّد أبي عتيق ليست كنيته \"أبا عتيق\" وإنَّما هي لمحمد والد عبد الله ويكنى بها ولداه محمّد وعبد الرّحمن أيضًا والله أعلم. انظر: التقريب ص ٦٩٦.\n(^١٠) ما بين القوسين لم يذكر في \"الأصل\" و\"م\"، وانظر تخريج ما علّقه المصنِّف هنا في تخريج حديث ٨١٧ الآتي.","vol":"3","page":17},{"text":"٨١٧ - حدّثنا أبو داود السجزي (^١)، نا أحمد بن حنبل (^٢)، ومحمد بن عيسى بن (^٣) الطَبّاع، ومُسَدَّدٌ (^٤) المعنى واحد، قالوا: نا يحيى القطان، نا أبو حزرة، نا عبد الله بن محمّد -قال ابن عيسى في حديثه:\n⦗١٩⦘ ابن أبي بكر، ثمّ اتفقوا- أخو القاسم بن ٤ محمّد (^٥) قال: كنّا عند عائشة فجيء بطعام لها، فقام القاسم يصلّي، فقالت (^٦): سمعت رسول الله ﷺ يقول: \"لا يصلّى بحضرة الطّعام ولا هو يدافعه الأخبثان\" (^٧).\n_________\n(^١) هو سليمان بن الأشْعث بن إسحاق صاحب السنن، والسجزي -بكسر السين المهملة وسكون الجيم وفي آخرها زاي- نسبة إلى سجستان على غير قياس. انظر: اللباب ٢/ ١٠٤ - ١٠٥.\n(^٢) هو الإمام أبو عبد الله أحمد بن محمّد بن حنبل الشيباني المروزي ﵀.\n(^٣) (ابن) سقطت من \"ك\" و\"ط\". وهو أبو جعفر البغدادي.\n(^٤) هو أبو الحسن مسدد بن مُسَرْهَد بن مُسَرْبَل البصري.\n(^٥) وقال الحافظ المزي -رحمه الله تعالى-: روى يعقوب القاصّ، عن عبد الله بن محمّد بن أبي بكر الصديق إن كان محفوظًا. اهـ\nوالإمام مسلم قد أخرجه من طريق يعقوب القاص عن عبد الله بن محمد بن عبد الرّحمن بن أبي بكر الصديق ﵁. والله أعلم. انظر: تهذيب الكمال ٣٢/ ٣٦٢، وتحفة الأشراف ١١/ ٤٦٤، والنكت الظراف ١١/ ٤٦٤.\n(^٦) وفي \"م\" فقال، وهو خطأ.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن محمّد بن عباد، عن حاتم بن إسماعيل، عن يعقوب بن مجاهد، عن ابن أبي عتيق به. انظر: صحيحه، كتاب المساجد ومواضع الصّلاة، باب كراهة الصّلاة بحضرة الطّعام الذي يريد أكله في الحال … برقم ٦٧، ١/ ٣٩٣.\nوهو في سنن أبي داود، كتاب الطّهارة، باب أيصلّى الرَّجل وهو حاقن برقم ٨٩، ١/ ٦٩.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه أبي داود.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في الشّيخ الثّالث وهذا بدل.","vol":"3","page":18},{"text":"<span data-type='title' id=toc-177>باب (^١) بيان (أنّ) (^٢) إيجاب الوضوء ممّا مست النّار (^٣) منسوخ، وإثبات الوضوء من لحوم الإبل.</span>\n_________\n(^١) هذه الكلمة لم تذكر في \"ك\" و\"ط\".\n(^٢) ما بين القوسين أضفته من عندي لأن السياق يقتضيه.\n(^٣) وتوجد زيادة في \"ك\" و\"ط\" بين كلمة \"النّار\" و\"منسوخ\". وهي: وبيان ما يعارضه من الأخبار، والدّليل على أن الوضوء ممَّا مست النّار منسوخ. ولكن عليها علامة الضرب هكذا \"لا … إلى\" على أولها وآخرها.","vol":"3","page":20},{"text":"٨١٨ - حدّثنا عبد الرّحمن بن بِشْر (^١)، أنا (^٢) عبد الرزّاق، أنا ابن جريج، (حدثني ابن شهاب، حدثني عمر بن عبد العزيز (^٣)، عن إبراهيم بن عبد الله بن قارظ (^٤)، ح (^٥)\n⦗٢١⦘ وحدثنا أبو عمر الإمام (^٦)، نا مخلد بن يزيد (^٧)، نا ابن جريج، عن ابن شهاب، أخبرني عمر بن عبد العزيز أن إبراهيم بن عبد الله بن قارظ أخبره أنَّه وجد (^٨) أبا هريرة ﵁ يتوضأ على ظهر المسجد (^٩)، فقال أبو هريرة ﵁ إنّما أتوضأ من أثوار أقِط (^١٠) أكلتها لأن النبيّ ﷺ قال: \"توضأوا ممّا مست النّار\" (^١١).\n⦗٢٢⦘ (قال عبد الرزّاق في حديثه لأنِّي سمعت رسول الله ﷺ) (^١٢).\n_________\n(^١) هو عبد الرّحمن بن بشر بن الحكم أبو محمّد العبدي النيسابوري.\n(^٢) وفي \"ك\" و\"ط\" قال: ثنا.\n(^٣) هو أمير المؤمنين عمر بن عبد العزيز بن مروان بن الحكم الأموي ﵁.\n(^٤) قال النووي ﵀: وقد وقع في كتاب الحيض والجمعة والبيوع من صحيح مسلم هكذا: عبد الله بن إبراهيم بن قارظ، ووقع في كتاب الجمعة منه من رواية ابن جريج إبراهيم بن عبد الله بن قارظ، وكلاهما قد قيل، وقد ذهب إلى كلّ منهما جماعة كثيرة، وقارظ -بالقاف وكسر الراء وبالظاء المعجمة-. اه وقال الحافظ ابن حجر: وَهِم من زعم أنّهما اثنان. انظر: شرح النووي ٤/ ٤٤، والتقريب ص ٩١، وتهذيب التهذيب ١/ ١٢٢، والمغني في ضبط أسماء الرجال ص ٢٠٠.\n(^٥) ما بين القوسين سقط من \"ك\" و\"ط\".\n(^٦) هو عبد الحميد بن محمّد بن المُسْتام إمام مسجد حَرّان. انظر: التقريب ص ٣٣٤.\n(^٧) مخلد -بفتح أوله وسكون الخاء المعجمة وفتح اللام تليها دال مهملة- ابن يزيد القرشي الحراني مات سنة ١٩٣ هـ روى له الجماعة سوى التّرمذيّ، وثقه ابن معين والفسوي والذهبي في الكاشف، وقال الإمام أحمد: لا بأس به، وكان يهم، وقال الساجي أيضًا: كان يهم، وقال الحافظ: صدوق له أوهام، أخرج له البخاريّ أحاديث قليلة من روايته عن ابن جريج توبع عليها. اهـ وله في مسلم أيضًا حديث واحد فقط توبع عليه. انظر: صحيح مسلم كتاب البيوع، باب النّهي عن المحاقلة والمزابنة برقم ٨٢، ٣/ ١١٧٤، وتاريخ الدارمي ص ٢٠٥، ٢٠٦، والمعرفة والتاريخ ٢/ ٢٥٩، والجرح والتعديل ٨/ ٣٤٧، ورجال صحيح مسلم ٢/ ٢٥٩، وتهذيب الكمال ٢٧/ ٣٤٣، والكاشف ٢/ ٢٤٩، وتوضيح المشبته ٨/ ٩١، وهدي الساري ص ٤٦٥، ٤٦٦، والتقريب ص ٥٢٤.\n(^٨) وفي \"م\" أنَّه كان وجد.\n(^٩) وفي صحيح مسلم: على المسجد.\n(^١٠) أثوار أقط: الأثوار جمع ثور وهو بالثاء المثلّثة قطعة من الأقط وهو لبن جامد مستحجر.\nانظر: الصحاح ٢/ ٦٠٧، و٣/ ١١١٥، والنهاية ١/ ٢٢٨، وشرح النووي ٤/ ٤٤.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن اللَّيث، عن أبيه، عن جده، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الحيض، باب =\n⦗٢٢⦘ = الوضوء ممّا مست النّار برقم ٩٠، ١/ ٢٧٢. وهو في المصنّف برقم ٦٦٨، ١/ ١٧٣.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه عبد الرّحمن بن بشر وأبي عمر الإمام.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في الشّيخ الخامس وهذا بدل.\n٣ - وقع لأبي عوانة -رحمه الله تعالى- علو مطلق حيث على سنده فوصل للنبي ﷺ بسبعة رواة بينما عدد الرواة عند مسلم في هذا الحديث ثمانية.\n(^١٢) ما بين القوسين سقط من \"ك\" و\"ط\"، وهو في \"الأصل \" و\"م\" عقب حديث ٨١٩ وكونه هنا أنسب على ما يظهر، ولذلك قدمته. والله أعلم.","vol":"3","page":20},{"text":"٨١٩ - حدّثنا يونس بن عبد الأعلى (^١)، أنا ابن وهب (^٢)، ح\nوحدثنا محمّد بن خلف التّيمي (^٣)، نا خالد بن مخلد (^٤)، قالا (^٥): نا مالك (^٦)، عن زيد بن أَسْلَم (^٧)، عن عطاء بن يَسَار (^٨)، عن\n⦗٢٣⦘ ابن عبّاس ﵄ أن رسول الله ﷺ أكل كتف شاة، ثم صلّى ولم يتوضأ (^٩).\n_________\n(^١) هو أبو موسى يونس بن عبد الأعلي بن ميسرة الصَّدَفِي المصري.\n(^٢) هو عبد الله بن وهب المصري صاحب مالك.\n(^٣) الكوفي، قال ابن أبي حاتم: سمعت منه بالكوفة وهو صدوق. انظر: الجرح والتعديل ٧/ ٢٤٥. ووقع في \"الأصل\" و\"م\" التميمي وهو خطأ.\n(^٤) هو أبو الهيثم خالد بن مخلد القطواني الكوفي.\n(^٥) وفي \"ط\" قال وهو خطأ.\n(^٦) هو الإمام أبو عبد الله مالك بن أنس بن مالك بن أبي عامر الأصبحي المدني.\n(^٧) أبو عبد الله مولى عمر ﵁ المدني.\n(^٨) أبو محمّد الهلالي المدني.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن مسلمة بن قعنب عن مالك به.\nانظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النّار برقم ٩١، ١/ ٢٧٣.\nوأخرجه البخاريّ -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: صحيحه،\nكتاب الوضوء، باب من لم يتوضأ من لحم الشاة والسويق برقم ٢٠٧، ١/ ٣٧١.\nوهو في الموطَّأ -رواية الليثي- برقم ١٩، ١/ ٢٥.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه يونس بن عبد الأعلى ومحمد بن خلف التيمي.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل.","vol":"3","page":22},{"text":"٨٢٠ - حدّثنا (^١) أبي، نا علي بن حجر، نا إسماعيل (^٢)، عن محمّد بن عمرو بن حَلْحَلَة (^٣)، عن محمّد بن عمرو بن عطاء (^٤)، عن\n⦗٢٤⦘ ابن عبّاس ﵄ أن رسول الله ﷺ جمع ثيابه، ثمّ خرج إلى الصّلاة فأتى بهديّة خبز ولحم فأكل ثلاث لُقَمٍ، ثمّ خرج فصلّى (^٥) بالناس وما مسّ ماءً (^٦).\n_________\n(^١) وفي \"ك\" و\"ط\": حدثني.\n(^٢) هو إسماعيل بن جعفر بن أبي كثير.\n(^٣) حلحلة -بفتح مهملتين وبلامين الأولى ساكنة. انظر: التقريب ص ٤٩٩، والمغني في ضبط أسماء الرجال ص ٧٩.\n(^٤) العامري المدني، قال الحافظ ابن حجر -رحمه الله تعالى-: ووهم من قال: إن القطان تكلم فيه، أو إنَّه خرج مع محمّد بن عبد الله بن حسن، فإن ذاك هو ابن عمرو بن علقمة. انظر: التقريب ص ٤٩٩.\n(^٥) وفي \"م\" وصلّى بالواو.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النّار برقم ٩٦، ١/ ٢٧٥.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه ووالده إسحاق بن إبراهيم بن يزيد الإسفراييني.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخه وهذا موافقة.","vol":"3","page":23},{"text":"٨٢١ - حدّثنا أحمد بن عبد الحميد الحارِثي (^١)، نا أبو أُسامة (^٢)، عن الوليد بن كثير (^٣)، عن محمد بن عمرو بن عطاء قال: كنت مع ابن عبّاس ﵄ في بيت ميمونة ﵂ في المسجد، فقال:\n⦗٢٥⦘ لقد رَأَيْتُني في هذا البيت عند رسول الله ﷺ وقد توضأ ثمّ لبس ثيابه. وذكر بمعنى حديث ابن حَلْحَلَة، وفيه أن ابن عبّاس ﵄ شهد ذلك من النبي ﷺ، وقال: صلّى، ولم يقل: بالناس (^٤).\n_________\n(^١) أبو جعفر الكوفي.\n(^٢) هو حماد بن أسامة الكوفي مشهور بكنيته.\n(^٣) هو أبو محمّد المدني ثمّ الكوفي مات سنة ١٥١ هـ، ع، وثقه جماعة منهم ابن معين والذهبي في الكاشف، وقال ابن سعد: ليس بذاك، وقال أبو داود: ثقة إِلَّا أنَّه إباضي، وذكره العقيلي في الضعفاء بسبب ما نسب إليه من عقيدة الإباضية، وقال الحافظ ابن حجر: صدوق عارف بالمغازي رمي برأي الخوارج ولم يكن داعية. انظر: الطبقات ٥/ ٤٤٩، والتاريخ ٢/ ٦٣٣، والضعفاء الكبير ٤/ ٣٢٠، وتهذيب الكمال ٣١/ ٧٣، والكاشف ٢/ ٣٥٤، وهدي الساري ص ٤٧٢، والتقريب ص ٥٨٣.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي غريب، عن أبي أسامة به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مسّت النّار ١/ ٢٧٥.\nقال النووي -رحمه الله تعالى-: في هذه الرِّواية لطيفة، وذلك أن الرِّواية الأولى ليس فيها أن ابن عبّاس ﵄ رأى هذه القضية، فتحتمل الرؤية، والسماع من غيره، وعلى الأخير يكون مرسل صحابي، وقد منع الاحتجاج به أبو إسحاق الإسفراييني، والصواب قول الجمهور الاحتجاج به. فلما كانت هذه الرِّواية محتملة لما ذكر نبّه مسلم -رحمه الله تعالى- على ما يزيل ذلك كله فقال: شهد … انظر: شرح النووي ٤/ ٤٨ بتصرُّف.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه أحمد بن عبد الحميد الحارثي.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل.\n٣ - تساوى عدد الرواة في الإسنادين وهذا مساواة.","vol":"3","page":24},{"text":"٨٢٢ - حدّثنا الصاغاني (^١)، نا أَصْبَغ (^٢)، نا ابن وهب، نا عمرو بن الحارث (^٣)، حدثني سعيد بن أبي هلال (^٤) (^٥) عن عبد الله بن عبيد الله بن\n⦗٢٦⦘ أبي رافع (^٦)، ح\nوحدثنا أحمد بن عبد الرّحمن (^٧)، نا عمي (^٨)، نا عمرو، عن (^٩) سعيد بن أبي هلال، (عن عبد الله بن عبيد الله) (^١٠) بن أبي رافع، عن أبي غطفان (^١١)، عن أبي رافع (^١٢) ﵁ قال: أشهد لقد كنت أشوي\n⦗٢٧⦘ لرسول الله ﷺ بطن (^١٣) الشاة، ثمّ صلّى ولم يتوضأ (^١٤).\n_________\n(^١) هو أبو بكر محمّد بن إسحاق، نزيل بغداد.\n(^٢) هو أبو عبد الله أَصْبَغ بن الفَرَج المصري. وفي \"ك\": أبنا أصبغ قال: أبنا ابن وهب.\n(^٣) هو أبو أيوب عمرو بن الحارث بن يعقوب الأنصاري مولاهم المصري.\n(^٤) (ك ١/ ١٩٦).\n(^٥) أبو العلاء الليثي مولاهم المدني ثمّ المصري مات سنة ١٣٥ هـ وقيل قبلها بسنتين وقيل =\n⦗٢٦⦘ = سنة ١٣٩ هـ وقيل: ١٤٩ هـ، قال الحافظ ابن حجر -رحمه الله تعالى-: احتج به الجماعة كلهم والأئمة على توثيقه، وشذ الساجي فذكره في الضعفاء، ونقل عن الإمام أحمد -رحمه الله تعالى- أنَّه قال: ما أدري أيّ شيء حديثه يخلط في الأحاديث وتبع الساجيَّ ابن حزم فضعف سعيدًا مطلقًا ولم يصب في ذلك والله أعلم. انظر: تهذيب الكمال ١١/ ٩٤، والميزان ٢/ ١٦٢، وهدي الساري ص ٤٢٦، والتقريب ص ٢٤٢.\n(^٦) المدني يلقّب بعبّاد، ذكره ابن حبّان في الثقات، وقال الحافظ الذهبي: وثّق، وقال الحافظ ابن حجر: مقبول لم يثبت سماعه من جده ا. هـ. وروى له مسلم هذا الحديث الواحد فقط. انظر: الثقات ٧/ ٣٢، وتهذيب الكمال ١٥/ ٢٤٩ - ٢٥٠، والكاشف ١/ ٥٧١، والتقريب ص ٣١٢.\n(^٧) هو أبو عبيد الله أحمد بن عبد الرّحمن بن وهب بن مسلم المصري يلقب بـ \"بَحْشَل\".\n(^٨) هو عبد الله بن وهب المصري.\n(^٩) ووقع في \"م\" ابن وهو خطأ.\n(^١٠) ووقع في \"الأصل\" و\"م\" عبيد الله بن عبد الله وهو خطأ.\n(^١١) أبو غطفان -بغين معجمة وطاء مهملة مفتوحتين- ابن طريف أو ابن مالك المُرِّي قيل اسمه: سعد وقيل: يزيد. انظر: توضيح المشتبه ٨/ ١٢٩، والتقريب ص ٦٦٤، والمغني في ضبط أسماء الرجال ص ١٩٠.\n(^١٢) مولى رسول الله ﷺ.\n(^١٣) قال النووي -رحمه الله تعالى- يعني ببطن الشاة الكبد وما معه من حشوها، وفي الكلام حذف تقديره: أشوى بطن الشاة فيأكل منه ثمّ يصلّي ولا يتوضأ. والله أعلم.\nانظر: شرح النووي ٤/ ٤٦.\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن عيسى عن ابن وهب، عن عمرو به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النّار برقم ٩٤، ١/ ٢٧٤.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه الصاغاني وأحمد بن عبد الرّحمن بن وهب.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل.\n٣ - تساوى عدد رواة الإسنادين من طريق أحمد بن عبد الرّحمن بن وهب عند المصنِّف وهذا مساواة.","vol":"3","page":25},{"text":"٨٢٣ - حدّثنا ابن الجنيد (^١)، نا سليمان بن داود (^٢)، ح\n* وحدّثنا الصاغاني، أنا يونس بن محمّد (^٣)، قالا (^٤): نا إبراهيم بن\n⦗٢٨⦘ سعد (^٥)، ح * (^٦)\nوحدثنا الصاغاني أنا أبو اليمان (^٧)، أنا شعيب (^٨)، ح\nوحدثنا الربيع بن سليمان، وصالح بن عبد الرّحمن (^٩)، قالا: نا حجاج بن إبراهيم الأَزْرَق (^١٠)، ح\nوحدثَنا أحمد بن عبد الرّحمن، كلاهما (^١١) عن ابن وهب، عن عمرو، ح\nوحدثنا الدقيقي (^١٢)، وعباس (^١٣)، قالا: نا يعقوب بن إبراهيم بن\n⦗٢٩⦘ سعد (^١٤)، نا أبي (^١٥)، عن صالح (^١٦)، كلهم عن ابن شهاب، حدثني جعفر بن عمرو بن أميّة الضمري (^١٧)، عن أبيه أنَّه رأى رسول الله ﷺ يَحْتزّ (^١٨) من كتف شاة يحتز منها (^١٩) ثمّ دُعِيَ إلى الصّلاة فصلّى ولم يتوضأ (^٢٠).\n⦗٣٠⦘ وهذا لفظ إبراهيم بن سعد عن الزّهريّ.\n_________\n(^١) هو محمّد بن أحمد بن الجنيد أبو جعفر الدقاق -بفتح الدال المهملة والألف بين القافين الأولى مشددة-.\n(^٢) أبو أيوب الهاشمي البغدادي الفقيه.\n(^٣) أبو محمّد المؤدِّب المعروف بحَرَميّ. انظر: تهذيب الكمال ٣٢/ ٥٤٠. وفي \"ك\" ثنا يونس بن محمّد.\n(^٤) أي سليمان ويونس.\n(^٥) هو أبو إسحاق إبراهيم بن سعد بن إبراهيم بن عبد الرّحمن بن عوف الزّهريّ المدني.\n(^٦) ما بين النجمين سقط من \"م\".\n(^٧) هو الحكم بن نافع الحمصي مات سنة ٢٢٢ هـ روى له الجماعة مشهور بكنيته ومجمع على توثيقه، ولكن تكلّم في طريقة تحمله عن شعيب بن أبي حمزة فقيل: إنها مناولة، وقيل: إنها إجازة، والصّحيح أنَّه قد ثبت سماعه من شعيب، فقد صرح بذلك عدد من العلماء ﵏ منهم البخاريّ، ومسلم، وقد أخرجا أحاديثه عن شعيب في صحيحيهما، وقد صرّح أبو اليمان أيضًا بالتحديث عن شعيب في عدة أحاديث ومنها هذا الحديث. انظر: الكفاية ص ٤٧٦، والجمع بين رجال الصحيحين ١/ ١٠٢، وتهذيب الكمال ٧/ ١٤٦، والثقات الذين ضعفوا في بعض شيوخهم ص ١٣٠.\n(^٨) هو أبو بشر شعيب بن أبي حمزة الحمصي. وفي \"ك\" ثنا.\n(^٩) هو صالح بن عبد الرّحمن بن عمرو بن الحارث المصري.\n(^١٠) أبو محمّد أو أبو إبراهيم البغدادي نزيل طرسوس ومصر.\n(^١١) أي حجاج الأزرق وأحمد بن عبد الرّحمن.\n(^١٢) الدقيقي -بفتح الدال المهملة كسر القافين بينهما ياء مثناة من تحتها- هو أبو جعفر محمّد بن عبد الملك بن مروان الواسطي. انظر: اللباب ١/ ٥٠٥.\n(^١٣) هو أبو الفضل عبّاس بن محمّد بن حاتم الدُّوري.\n(^١٤) أبو يوسف المدني نزيل بغداد.\n(^١٥) وفي \"ك\" و\"ط\" قالا: ثنا أبي. وهو خطأ.\n(^١٦) هو أبو محمّد أو أبو الحارث صالح بن كَيْسان المدني.\n(^١٧) الضمري -بفتح الضاد المعجمة وسكون الميم وفي آخرها راء- نسبة إلى ضمرة رهط عمرو بن أمية الضمري صاحب رسول الله ﷺ. انظر: اللباب ٢/ ٢٦٤.\n(^١٨) الحز هو القطع. انظر: الصحاح ٣/ ٨٧٣، والنهاية ١/ ٣٧٧.\n(^١٩) هكذا في جميع النسخ وفي صحيح مسلم: يأكل منها.\n(^٢٠) وقد أخرجه مسلم -رحمه الله تعالى- عن محمّد بن الصباح، عن إبراهيم بن سعد به.\nوعن أحمد بن عيسى، عن ابن وهب به. انظر: صحيحه، كتاب الحيض باب نسخ الوضوء ممَّا مست النّار برقم ٩٢، ١/ ٢٧٣، ٢٧٤.\nوأخرجه البخاريّ -رحمه الله تعالى- عن عبد العزيز بن عبد الله، عن إبراهيم بن سعد به. وأخرجه أيضًا عن أبي اليمان به. انظر: صحيحه، كتاب الأذان، باب إذا دعى الإمام إلى الصّلاة وبيده ما يأكل برقم ٦٧٥، ٢/ ١٩٠، وكتاب الأطعمة، باب قطع اللّحم بالسكين برقم ٥٤٠، ٩/ ٤٥٨.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن سبعة من مشايخه وهم ابن الجنيد، والصاغاني، والربيع بن سليمان، وصالح بن عبد الرّحمن، وأحمد بن عبد الرّحمن، والدقيقي، وعباس.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل. =\n⦗٣٠⦘ = ٣ - تساوى عدد الرواة في الإسنادين من طريق أحمد بن عبد الرّحمن عند المصنِّف.\nوهذا مساواة.","vol":"3","page":27},{"text":"٨٢٤ - حدّثنا أبو داود السجزي، وإبراهيم الحربي (^١)، قالا: نا مسدّد، نا أبو عوانة (^٢)، عن عثمان بن عبد الله بن مَوْهَب (^٣)، عن جعفر بن أبي ثور (^٤)، عن جابر بن سمرة ﵁ قال: كنت جالسًا عند النبيّ ﷺ فسئل\n⦗٣١⦘ أنتوضأ من لحوم الغنم؟ قال: \"إن شئت فتوضأ، وإن شئت فلا تتوضأ\" (^٥).\nقال: أنتوضأ من لحوم الإبل؟ قال: \"نعم، فتوضأ من لحوم الإبل\".\nقال: أصلي في مرابض الغنم؟ قال: \"نعم\" (^٦).\n_________\n(^١) هو أبو إسحاق إبراهيم بن إسحاق بن إبراهيم البغدادي، والحربي -بفتح الحاء المهملة وسكون الراء وفي آخرها الباء الموحدة- نسبة إلى الحربية محلّة معروفة غربي بغداد.\nانظر: الأنساب ٢/ ١٩٧.\n(^٢) هو الوضاح -بتشديد المعجمة ثمّ مهلمة- ابن عبد الله اليشكري -بالمعجمة- مشهور بكنيته. مات ١٧٦ هـ. قال ابن عبد البرّ: أجمعوا على أنَّه ثقة ثبت حجة فيما حدث به من كتابه، وإذا حدث من حفظه ربما غلط. انظر: التهذيب ١١/ ١٢٠، والميزان ٤/ ٣٣٤، والبيان والتوضيح ص ٢٩٤، وهدي الساري ص ٤٧٢.\n(^٣) أبو عبد الله التيمي المدني وقد ينسب إلى جده، وموهب -بفتح الهاء والميم- انظر: شرح النووي ٤/ ٤٨.\n(^٤) واسم أبي ثَوْر عكرمة، وقيل: مسلم، وقيل: مسلمة، أبو ثور الكوفي، ذكره ابن حبّان في الثقات، وقال الحافظ ابن حجر: مقبول، روى له الإمام مسلم حديثين هذا الحديث وحديث صوم عاشوراء، وقال عبد الله بن علي بن المدني عن أبيه، مجهول، ولكن قال التّرمذيّ: جعفر مشهور، وقد صحح حديثه في لحوم الإبل مسلم، وابن خزيمة، وابن حبّان، وابن مندة، والبيهقي، وغير واحد. انظر: الثقات ٤/ ١٠٥، ورجال صحيح مسلم ١/ ١٢٢، وتهذيب الكمال ٥/ ١٩، والتهذيب ٢/ ٧٨، والتقريب ص ١٤٠.\n(^٥) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" وصحيح مسلم: \"فلا توضأ\" بتاء واحدة.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل فضيل بن حسين الجحدري عن أبي عوانة به. انظر: صحيحه، كتاب الحيض، باب الوضوء من لحوم الإبل برقم ٩٧، ١/ ٢٧٥.\nوهو في سنن أبي داود، كتاب الطهارة، باب الوضوء من لحوم الإبل برقم ١٨٤، ١/ ١٢٨.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه أبي داود وإبراهيم الحربي.\n٢ - التقى مع الإمام مسلم في شيخ شيخه وهذا بدل.","vol":"3","page":30},{"text":"٨٢٥ - حدثنا الربيع قال: أبنا الشافعي، قال: أبنا سفيان بن عيينة، عن الزهري، عن رجلين أحدهما جعفر بن عمرو بن أمية الضمري عن أبيه أنّ رسول الله ﷺ أكل كتف شاة، ثم صلى ولم يتوضأ (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- انظر: تخريج الحديث ٨٢٣ السابق. وهو في الأم ١/ ١٧.\nوهذا الحديث لم يذكر في \"الأصل\" و\"م\".","vol":"3","page":31},{"text":"<span data-type='title' id=toc-178>باب في المضمضة من شرب اللبن والدسم، والدليل على إباحة تركه.</span> (^١)\n_________\n(^١) في \"ك\" و\"ط\" هنا زيادة (وبالله التوفيق).","vol":"3","page":32},{"text":"٨٢٦ - حدثنا [محمد بن إسحاق] (^١) الصاغاني، نا أبو عاصم (^٢)، ح\nوحدثنا أبو داود الحَرَّاني (^٣)، نا أبو عاصم، وأيوب بن خالد (^٤)، ويحيى بن عبد الله (^٥)، قالوا: نا الأوزاعي (^٦)، عن الزهري، عن عبيد الله بن عبد الله (^٧)، عن ابن عباس ﵄ أنّ النبيّ (^٨) ﷺ شرب لبنًا\n⦗٣٣⦘ فمضمض [منه] (^٩) وقال: \"إنّ له دسمًا\" (^١٠).\n_________\n(^١) الزيادة من \"ك\" و\"ط\". وجاء في الأصل بنسبته فقط.\n(^٢) هو الضحّاك بن مخلد النَّبيل.\n(^٣) هو سليمان بن سيف بن يحيى بن درهم.\n(^٤) الجهني أبو عثمان الحراني، وثقه إبراهيم بن هانئ وذكره ابن حبان في الثقات، وقال: يخطئ، وضعفه غيرهما لروايته أحاديث مناكير عن الأوزاعي قلّ ما يتابع عليها، ولكن هنا قد توبع، وقال الحافظ ابن حجر: ضعيف. انظر: الثقات ٨/ ١٢٥، والكامل ١/ ٣٥٨، وتهذيب الكمال ٣/ ٤٧٠، والتقريب ص ١١٨.\n(^٥) هو أبو سعيد يحيى بن عبد الله بن الضحاك الحراني البَابْلُتِّي.\n(^٦) هو الإمام عبد الرحمن بن عمرو بن أبي عمرو أبو عمر الفقيه، والأوزاعي -بفتح الهمزة وسكون الواو وفتح الزاي وفي آخرها العين المهملة نسبة إلى الأوزاع وهي قرى متفرقة بالشام فجمعت وقيل لها الأوزاع. انظر: اللباب ١/ ٩٢ - ٩٣.\n(^٧) هو عبيد الله بن عبد الله بن عتبة بن مسعود أحد الفقهاء السبعة.\n(^٨) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" و\"ط\" أنَّه قال: شرب النبي ﷺ لبنًا.\n(^٩) الزيادة من \"ك\".\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد، عن الأوزاعي به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النار برقم ٩٥ مكررًا، ١/ ٢٧٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي عاصم به. انظر: صحيحه، كتاب الأشربة، باب شرب اللبن برقم ٥٦٠٩، ١٠/ ٧٣.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخيه الصاغاني وأبي داود الحراني.\n٢ - التقى مع الإمام مسلم في شيخه الثالث وهذا بدل.\n٣ - استواء عدد الرواة في الإسنادين وهذا مساواة.","vol":"3","page":32},{"text":"٨٢٧ - حدثنا (^١) يوسف بن مسلّم (^٢)، نا حجاج (^٣)، أنا الليث (^٤)، حدثني عقيل (^٥)، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس ﵄[أنّه] (^٦) قال: شرب رسول الله ﷺ لبنًا، ثم\n⦗٣٤⦘ دعا (بماء) (^٧) فتمضمض ثم قال: \"إنّ له دسمًا\" (^٨).\n_________\n(^١) (ك ١/ ١٩٧).\n(^٢) هو يوسف بن سعيد بن مسلّم أبو يعقوب المصيصي.\n(^٣) هو حجاج بن محمد أبو محمد المصيصي الأعور.\n(^٤) هو أبو الحارث الليث بن سعد بن عبد الرحمن الفهمي المصري.\n(^٥) عقيل -بضم أوله وفتح القاف تليها مثناة تحت سكنة ثم لام- ابن خالد بن عقيل -بفتح أوّله- أبو خالد الأيلي. انظر: توضيح المشتبه ٦/ ٣٠٥، والتقريب ص ٣٩٦.\n(^٦) ما بين القوسين لم يذكر في \"الأصل\" و\"م\".\n(^٧) ما بين القوسين سقط من \"ط\".\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن الليث به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النار برقم ٩٥، ١/ ٢٧٤.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير وقتيبة كلاهما عن الليث به.\nانظر: صحيحه، كتاب الوضوء، باب هل يمضمض من اللبن؟ برقم ٢١١، ١/ ٣٧٤.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه يوسف بن مسلم.\n٢ - التقى مع الإمام مسلم -رحمه الله تعالى- في شيخ شيخه وهذا بدل.","vol":"3","page":33},{"text":"٨٢٨ - حدثنا يونس بن عبد الأعلى، نا ابن وهب، حدثني عمرو بن الحارث، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس ﵄ أنّ النبيّ ﷺ شرب لبنًا فدعا (^١) بماء فتمضمض منه، ثم قال: \"إنّ له دسمًا\" (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\" ثم دعا.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن عيسى، عن ابن وهب به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النار برقم ٩٥ مكررًا، ١/ ٢٧٤.\nفوائد الاستخراج:\n١ - روى الحافظ أبو عوانة -رحمه الله تعالى- الحديث عن شيخه يونس بن عبد الأعلى.\n٢ - التقى مع الإمام مسلم في شيخ شيخه وهذا بدل.\n٣ - تساوى عدد الرواة في الإسنادين وهذا مساواة.","vol":"3","page":34},{"text":"٨٢٩ - حدثنا عبد الرحمن بن بشر، أنا (^١) يحيى بن سعيد (^٢)، عن هشام بن عروة، حدثني الزهري، عن علي بن عبد الله بن عباس (^٣)، عن ابن عباس ﵄ أنّ رسول الله ﷺ أكل عَرْقًا (^٤) من شاة، ثم صلّى ولم يتوضأ (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\" قال: ثنا.\n(^٢) هو القطان.\n(^٣) أبو محمد الهاشمي.\n(^٤) العرق -بفتح العين المهملة وسكون الراء- مصدر قولك عَرَقْت العظم أعرقه -بالضم- عرقًا، إذا أكلت ما عليه من اللحم، وهو أيضا العظم الذي أخذ عنه اللحم والجمع عُراق -بالضم- وهو جمع نادر. انظر: الصحاح ٤/ ١٥٢٣، والنهاية ٣/ ٢٢٠، والمصباح المنير ص ١٥٤.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد به.\nانظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النار ١/ ٢٧٣.","vol":"3","page":35},{"text":"٨٣٠ - حدثنا أبو داود الحراني، نا مُحَاضِر (^١)، نا هشام بن عروة، عن محمد بن علي بن عبد الله (^٢)، عن أبيه، عن ابن عباس ﵄ أنّ رسول الله ﷺ تعرّق (^٣) عَرْقًا، ثم صلى\n⦗٣٦⦘ ولم يتوضأ (^٤).\n_________\n(^١) هو محاضِر -بضاد معجمة- ابن المورِّع -بضم الميم وفتح الواو وتشديد الراء المكسورة بعدها مهملة- الكوفي.\n(^٢) الهاشمي لم يثبت سماعه من جده. انظر: جامع التحصيل ص ٣٢٨، والتقريب ص ٤٩٧.\n(^٣) يقال: تعرّقت العظم وعرّقته واعترقته إذا أخذت عنه اللحم بأسنانك. انظر: النهاية ٣/ ٢٢٠.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد، عن هشام بن عروة، عن محمد بن علي بن عبد الله به. انظر: صحيحه كتاب الحيض، باب نسخ الوضوء ممّا مست النار برقم (٩٢) ١/ ١٧٣.","vol":"3","page":35},{"text":"٨٣١ - حدثنا محمد [بن عبد الله] (^١) بن عبد الحكم (^٢)، نا أَنَس بن عِيَاض (^٣)، عن هشام بن عروة، عن وَهْب بن كَيْسان (^٤)، عن محمد بن عمرو بن عطاء يخبر عن عبد الله (^٥) بن عباس ﵄ قال: رأيت رسول الله ﷺ يأكل عرقًا من شاة، ثم صلّى ولم يمضمض، ولم يمسّ ماء (^٦).\nقال أبو عوانة -رحمه الله تعالى-: الثلاثة الأحاديث رواها بُنْدَار (^٧)،\n⦗٣٧⦘ عن يحيى بن سعيد، عن هشام بن عروة، كله صحيح (^٨).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٢) أبو عبد الله المصري وهو آخر من روى عن أنس بن عياض. انظر: تهذيب الكمال ١٣/ ٣٥١.\n(^٣) هو أنس بن عياض بن ضَمْرة أبو ضمرة الليثي المدني.\n(^٤) أبو نعيم المدني مولى آل الزبير بن العوام.\n(^٥) (عبد الله) لم يذكر في \"ك\" و\"ط\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد، عن هشام بن عروة به. انظر: صحيحه، كتاب الحيض، باب نسخ الوضوء ممّا مست النار ١/ ٢٧٣.\n(^٧) هو لقب محمد بن بشار البصري. وروايته هذه أخرجها ابن خزيمة عنه. انظر: صحيحه برقم ٣٩، ١/ ٢٦.\n(^٨) وفي \"ك \" و\"ط\": رواه بندار عن يحيى بن سعيد، عن هشام بن عروة، هذه الثلاثة الأحاديث صحيحة. ويقصد -رحمه الله تعالى- بهذه الأحاديث الثلاثة حديث (٨٢٩ - ٨٣١) وهي صحيحة كما قال -رحمه الله تعالى- كلها في صحيح مسلم كما سبق في تخريجها.","vol":"3","page":36},{"text":"<span data-type='title' id=toc-179>باب إيجاب الوضوء من المذي (^١)، والاستنجاء بالماء منه، ونضح الفرج بالماء</span>\n_________\n(^١) المذي -بسكون الذال مخفف الياء- البلل اللزج الذي يخرج من الذكر عند ملاعبة النساء، ولا يجب منه الغسل، وهو نجس يجب غسله، وينقض الوضوء. انظر: التمهيد ٢١/ ٢٠٧، والنهاية ٤/ ٣١٢.","vol":"3","page":38},{"text":"٨٣٢ - حدثنا إبراهيم بن عبد الله بن أبي الخَيْبَرِيّ (^١)، نا وكيع (^٢)، عن الأعمش (^٣)، عن مُنذِر أبي يعلى (^٤)، عن ابن الحنفية (^٥)، عن علي ﵁ قال: كنت رجلًا مذّاء (^٦)، وكنت أستحيي أن أسأل النبيّ (^٧) ﷺ لمكان ابنته (^٨) فأمرت المِقْدَاد (^٩)، فسأله، فقال: \"يغسل ذكره، ويتوضأ\" (^١٠).\n_________\n(^١) هو إبراهيم بن عبد الله بن عمر بن أبي الخيبري أبو إسحاق الكوفي القصار مات سنة ٢٧٩ هـ بالكوفة وهو آخر أصحاب وكيع وفاة، ذكره ابن حبان في الثقات. وقال الإمام الذهبي: وهو صدوق جائز الحديث. انظر: الثقات ٨/ ٨٨، والسير ١٣/ ٤٣، والعبر ١/ ٤٠١.\n(^٢) هو وكيع بن الجرّاح بن مليح الرُّؤاسي الكوفي أبو سفيان.\n(^٣) هو سليمان بن مهران أبو محمد الكوفي.\n(^٤) هو منذر بن يعلى الثوري الكوفي.\n(^٥) هو محمد بن علي بن أبي طالب أبو القاسم المدني.\n(^٦) مذّاء -فعّال- للمبالغة في كثرة المذي. انظر: النهاية ٤/ ٣١٢.\n(^٧) وفي \"ك\" و\"ط\": رسول الله.\n(^٨) أي: فاطمة ﵂.\n(^٩) هو المقداد بن عمرو بن ثعلبة بن مالك البَهْراني.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. انظر: =\n⦗٣٩⦘ = صحيحه، كتاب الحيض، باب المذي برقم ١٧، ١/ ٢٤٧.\nوأخرجه البخاري -رحمه الله تعالى- عن قتيبة بن سعيد، عن جرير بن عبد الحميد، عن الأعمش به. انظر: صحيحه، كتاب الوضوء، باب من لم ير الوضوء إلا من المخرجين برقم ١٧٨، ١/ ٣٣٩.","vol":"3","page":38},{"text":"٨٣٣ - حدثنا أحمد بن عبد الرحمن، نا عمي، حدثني مَخْرَمة بن (^١) بُكَيْر (^٢)، عن أبيه، عن سليمان بن يَسَار (^٣)، عن ابن عباس قال: قال علي [بن أبي طالب] (^٤) ﵃، أرسلنا المِقْداد بن الأسود ﵁ إلى النبيّ ﷺ يسأله (^٥) عن المَذي يخرج من (^٦) الإنسان كيف يفعل [به] (^٧)؟ فقال رسول الله ﷺ: \"توضأ، وانْضَحْ (^٨) فرجَك\" (^٩).\n_________\n(^١) وفي \"م\" عن وهو خطأ.\n(^٢) هو أبو المِسْور مخرمة بن بكير بن عبد الله الأشجّ المدني.\n(^٣) مولى ميمونة ﵂ المدني.\n(^٤) الزيادة من \"ك\" و\"ط\".\n(^٥) وفي \"ك\" و\"ط\" فسأله.\n(^٦) وفي \"ك\" و\"ط\" في.\n(^٧) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٨) النضح هنا بمعنى الغسل بدليل الرواية السابقة برقم ٨٣٢ بلفظ \"يغسل\". انظر: النهاية ٥/ ٧٠.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي وأحمد بن عيسى كلاهما عن ابن وهب به. انظر: صحيحه، كتاب الحيض، باب المذي برقم ١٩، ١/ ٢٤٧.\nوهذا الإسناد ممّا استدركه الدارقطني بعدم سماع مخرمة من أبيه، وسليمان من علي ﵁ =\n⦗٤٠⦘ = بدليل أن الليث الإمام الثقة الثبت قد خالف مخرمة، فلم يذكر ابن عباس ﵄ بين سليمان وعلي ﵁ فيكون في الإسناد انقطاع في موضعين بين مخرمة وأبيه، وبين سليمان وعلي، وتكون رواية مخرمة من باب وصل المنقطع، ولكن الإمام مسلمًا -رحمه الله تعالى- قد أورد هذا السند في المتابعات فلا يضره ذلك، وأما متن الحديث ففي غاية الصحة من الطريق الذي ذكره مسلم قبل هذا، ومن الطرق التي ذكرها غيره، بل قال الطحاوي: إن الآثار فيه متواترة والله أعلم. اهـ باختصار من كلام فضيلة الأستاذ الدكتور الشيخ ربيع بن هادي المدخلي - حفظه الله -. انظر: شرح النووي ٣/ ٢١٤، وبين الإمامين مسلم والدارقطني ص ٥/ ٩٨١.","vol":"3","page":39},{"text":"٨٣٤ - حدثنا يعقوب بن سفيان (^١)، نا أَصْبَغ (^٢)، ح\nوحدثنا إسماعيل القاضي (^٣)، نا أحمد بن عيسى (^٤)، قالا (^٥): أنا ابن وهب، عن مخرمة بمثله (^٦).\n_________\n(^١) أبو يوسف الفسوي الفارسي.\n(^٢) هو ابن الفرج.\n(^٣) هو أبو إسحاق إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم.\n(^٤) هو أبو عبد الله أحمد بن عيسى بن حسان المعروف بابن التُسْتَري.\n(^٥) أي أحمد بن عيسى وأصبغ.\n(^٦) انظر: الحديث ٨٣٣ السابق وتخريجه.","vol":"3","page":40},{"text":"٨٣٥ - ز- حدثنا موسى بن سَهْل (^١)، نا محمد بن عبد العزيز (^٢) (^٣)،\n⦗٤١⦘ ويزيد بن خالد بن مُرَشّل (^٤)، قالا: نا سليمان بن حيّان (^٥)، عن هشام بن حَسّان (^٦)، عن محمد بن سيرين (^٧)، عن عَبِيدة السَّلماني (^٨)، عن علي بن\n⦗٤٢⦘ أبي طالب ﵁ (^٩) قال: كنت رجلًا مذاء فاستحييت أن أسأل رسول الله (^١٠) ﷺ فأرسلت المقداد، فسأل النبيّ ﷺ عن ذلك؟ فقال النبيّ ﷺ: \"يغسل أنثييه وذكره، ويتوضأ وضوءه للصلاة\" (^١١).\n_________\n(^١) هو أبو عمران موسى بن سهل بن قادم الرملي نسائي الأصل.\n(^٢) (ك ١/ ١٩٨).\n(^٣) هو أبو عبد الله الرملي المعروف بابن الواسطي، خ س وثقه العجلي، والفسوي، وذكره =\n⦗٤١⦘ = ابن حبان في الثقات، وقال: ربما خالف، وليّنه غيرهم، وقال الحافظ ابن حجر: صدوق يهم وكانت له معرفة، له في البخاري حديثان أخرجهما من وجه آخر وأخرجهما مسلم من غير طريقه. انظر: تاريخ الثقات ص ٤٠٩، والمعرفة والتاريخ ٢/ ٤٣٧، والثقات ٩/ ٨١، وتهذيب الكمال ٢٦/ ١١، والكاشف ٢/ ١٩٦، وهدي الساري ص ٤٦٣، والتقريب ص ٤٩٣.\n(^٤) هو أبو مسلمة يزيد بن خالد بن مرشل -بفتح الراء تليها شين معجمة مفتوحة مشددة- من أهل يافا، وثقه أبو حاتم، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل ٩/ ٢٥٩، والثقات ٩/ ٢٧٥، ومعجم البلدان ٥/ ٤٨٨، وتوضيح المشتبه ٨/ ١٢٣.\n(^٥) هو سليمان بن حيان -بفتح الحاء المهملة وبالياء المشدّدة المعجمة باثنتين من تحتها- أبو خالد الأحمر الكوفي.\n(^٦) أبو عبد الله القُرْدوسيّ البصري ثقة من أثبت الناس في ابن سيرين، وفي روايته عن الحسن وعطاء مقال، لأنّه قيل: كان يرسل عنهما. انظر: تهذيب الكمال ٣٠/ ١٨١، والميزان ٤/ ٢٩٥، والتقريب ص ٥٧٢.\n(^٧) أبو بكر الأنصاري البصري.\n(^٨) عبيدة -بفتح أوله وكسر الموحدة وسكون المثناة تحت تليها دال مهملة ثم هاء- ابن عمرو السلماني -بفتح السين المهملة وسكون اللام وفتح الميم وبعد الألف نون- نسبة إلى سلمان بن يشكر وهو حي من مراد. وأصحاب الحديث يفتحون اللام.\nانظر: اللباب ٢/ ١٢٧، وتوضيح المشتبه ٦/ ١٢٩.\n(^٩) الترضي لم يذكر في \"ك\" و\"ط\". وفي \"م\": -رحمه الله تعالى-.\n(^١٠) وفي \"ك\" و\"ط\" النبي.\n(^١١) انظر: الحديث ٨٣٤ السابق وتخريجه، وقد اشتمل هذا الحديث على زيادة غسل الأنثيين على صحيح البخاري ومسلم، وهي بهذا الإسناد لا تنزل عن مرتبة الحسن لذاته -والله أعلم- وقد أخرجها أيضا أبو داود برقم ٢٠٨، ٢٠٩، والنسائي برقم ١٥٣، كلاهما من طرق عن هشام بن عروة، عن أبيه، عن علي ﵁ ولكن عروة لم يسمع من علي فهو منقطع، ولكن يتقوى الحديث برواية أبي عوانة -رحمه الله تعالى- من طريق عبيدة عن علي ﵁.\nوله أيضا شاهد من حديث عبد الله بن سعد الأنصاري ﵁ عند أبي داود برقم ٢١١.\nانظر سنن أبي داود كتاب الطهارة، باب المذي ١/ ١٤٥، وسنن النسائي كتاب الطهارة، باب ما ينقض الوضوء، وما لا ينقض من المذي برقم ١٥٣، وصحيح سنن أبي داود برقم ١٩٦، ١/ ٤٢، وجامع التحصيل ص ٢٨٩.","vol":"3","page":40},{"text":"<span data-type='title' id=toc-180>باب [في] (^١) إباحة ترك الوضوء للمتغوِّط إذا أراد أن يطعم، وللجنب ترد الاغتسال إذا أراد أن يطعم أو يعمل عملًا، *وأنّهما (طاهران) (^٢) في حالهما</span>* (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وفي \"الأصل\" طاهرتان.\n(^٣) ما بين النجمين سقط من \"ك \" و\"ط\".","vol":"3","page":43},{"text":"٨٣٦ - حدثنا يونس بن عبد الأعلى، وعلي بن حرب (^١)، قالا: نا (^٢) سفيان بن عيينة، عن عمرو (^٣)، عن سعيد بن الحُوَيْرِث (^٤) سمع ابن عباس ﵄ يقول: (^٥) كنّا عند النبيّ ﷺ فأتى الخلاء، ثم رجع (^٦)، فأتى بطعام، فقيل: يا رسول الله، ألا تتوضأ؟ قال: \"لِم؟ أأصلي (^٧) فأتوضأ\" (^٨)؟\n⦗٤٤⦘ زاد يونس: \"إنّما (^٩) آكل بيميني، وإنَّما أستطيب (^١٠) بشمالي\".\nرواه محمد بن مسلم الطائفي (^١١)، عن عمرو (^١٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": حدثنا علي بن حرب ويونس بن عبد الأعلى.\n(^٢) وفي \"ط\" أبنا.\n(^٣) هو ابن دينار.\n(^٤) ويقال: ابن أبي الحويرث أبو يزيد المكي. انظر: التهذيب ٤/ ١٧.\n(^٥) وفي \"ك\" و\"ط\" عن ابن عباس ﵄ قال.\n(^٦) وفي \"ك\" و\"ط\" ثم خرج، وفي صحيح مسلم: فجاء من الغائط.\n(^٧) هكذا في \"الأصل\" وصحيح مسلم، وفي \"م\" \"لم؟ أصلى فأتوضأ\" بحذف همزة الاستفهام، وفي \"ك\" و\"ط\": \"أصلي فأتوضأ؟! \" بدون (لِم).\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن سفيان بن =\n⦗٤٤⦘ = عيينة به. انظر: صحيحه، كتاب الحيض، باب جواز أكل المحدث الطعام وأنه لا كراهة في ذلك، وأن الوضوء ليس على الفور برقم ١١٩، ١/ ٢٨٣، وفي رواية المصنف -رحمه الله تعالى- زيادة \"إنّما آكل بيميني وإنَّما أستطيب بشمالي\" وذلك من فوائده.\n(^٩) هذه الكلمة سقطت من \"ك\" و\"ط\".\n(^١٠) أي: أستنجي انظر: النهاية.\n(^١١) هو محمد بن مسلم الطائفي -بفتح الطاء وسكون الألف كسر الياء المثناة تحت وفي آخرها فاء- نسبة إلى الطائف وهي مدينة مشهورة بالحجاز، تقع شرق مكة مع ميل قليل إلى الجنوب على مسافة تسعة وتسعين كيلًا - مات سنة ١٧٧ هـ م ٤، وثقه جمع منهم العجلي والفسوي، وقال ابن مهدي: كتبه صحاح، وضعفه جماعة منهم الإمام أحمد لسوء حفظه، وقال الإمام الذهبي: فيه لين وقد وثق، وقال الحافظ ابن حجر: صدوق يخطئ من حفظه. اهـ وروى له مسلم -رحمه الله تعالى- هذا الحديث الواحد متابعة. انظر: العلل ١/ ٣٢، والتاريخ الكبير ١/ ت ٧٠٠، وتاريخ الثقات ص ٤١٤، والمعرفة والتاريخ ١/ ٤٣٥، واللباب ٢/ ٢٧٠، وتهذيب الكمال ٢٦/ ٤١٢، ومن تكلم فيه وهو موثق ص ١٦٩، والكاشف ٢/ ٢١٩، والتقريب ص ٥٠٦، والمعالم الأثيرة ص ١٧٠.\n(^١٢) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن يحيى بن يحيى عن محمد بن مسلم الطائفي به. انظر صحيحه كتاب الحيض، باب جواز أكل المحدث الطعام وأنه لا كراهة له في ذلك برقم ١٢٠، ١/ ٢٨٣.","vol":"3","page":43},{"text":"٨٣٧ - حدثنا يونس بن حَبِيب (^١)، نا أبو داود (^٢)، نا حماد بن سلمة\n⦗٤٥⦘ وحماد بن زيد، عن عمرو بن دينار، عن سعيد بن الحويرث، عن ابن عباس ﵄. قال: خرج رسول الله ﷺ من الخلاء، فقالوا: نأتيك بوَضوء؟ قال: \"لا، أصلي فأتوضأ؟! \" (^٣).\n_________\n(^١) أبو بشر العجلي مولاهم الأصبهاني، وهو راوي مسند أبي داود الطيالسي.\n(^٢) هو: سليمان بن داود بن الجارود الطيالسي البصري.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى التميمي وأبي الربيع الزهراني كلاهما عن حماد بن زيد به. انظر: صحيحه، كتاب الحيض، باب جواز أكل المحدث الطعام، وأنه لا كراهة في ذلك … برقم ١١٨، ١/ ٢٨٢. وهو في مسند الطيالسي ص ٣٦١.","vol":"3","page":44},{"text":"٨٣٨ - حدثنا عباس الدوري (^١)، نا عثمان بن عمر (^٢)، نا ابن جريج، حدثني سعيد بن الحويرث، عن ابن عباس ﵄ قال: تبرز النبيّ ﷺ لحاجته، ثم رجع فأتى بعَرْق، فأكل منه، ولم يتوضأ.\nقال (^٣): فذكرتُ [ذلك] (^٤) لعمرو بن دينار فعرفه وزاد فيه؛ إنَّه (^٥) قيل له: ألا تتوضأ (^٦)؟ فقال: \"ما أريد الصلاة فأتوضأ\" (^٧).\n_________\n(^١) الدوري -بضم الدال وسكون الواو وفي آخرها راء- نسبة إلى أمكنة وصناعة ومن الأمكنة الدور محلة ببغداد. انظر: اللباب ١/ ٥١٢.\n(^٢) هو عثمان بن عمر بن فارس العَبْدي البصري. ووقع في \"م\" عمرو وهو خطأ.\n(^٣) القائل ابن جريج -رحمه الله تعالى-.\n(^٤) هذه الكلمة سقطت من \"الأصل\" و\"م\".\n(^٥) هذه الكلمة سقطت من \"ك\" و\"ط\".\n(^٦) وفي \"ك\" و\"ط\": ألا توضأ بتاء واحدة.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عمرو بن عباد بن جبلة، عن أبي عاصم، عن ابن جريج به. انظر: صحيحه، كتاب الحيض، باب جواز أكل المحدث الطعام، وأنه لا كراهة له في ذلك، برقم ١٢١، ١/ ٢٨٣. =\n⦗٤٦⦘ = وفي رواية المصنف -رحمه الله تعالى- تخصيص لفظ الطعام الوارد في مسلم -رحمه الله تعالى- بأنه العرق وذلك من فوائده.\nوأخرجه النسائي -رحمه الله تعالى- أيضا من طريق ابن جريج. انظر: السنن الكبرى كتاب آداب الأكل، باب ترك غسل اليدين قبل الطعام برقم ٦٧٣٦، ١/ ١٧٠.","vol":"3","page":45},{"text":"٨٣٩ - حدثنا العباس -أيضا (^١) - نا أبو عاصم (^٢)، عن ابن جريج، عن سعيد، عن ابن عباس ﵄ أنّ النبيّ ﷺ خرج من الخلاء فَقُرِّب له طعام (^٣)، فقالوا: ألا تتوضأ؟ فقال: \"ما أريد أن أصلي فأتوضأ\" (^٤).\n_________\n(^١) هذه الكلمة سقطت من \"ك\" و\"ط\".\n(^٢) ووقع في \"م\" أبو نعيم وهو خطأ.\n(^٣) هكذا في صحيح مسلم -رحمه الله تعالى-، وفي النسخ كلها \"طعامًا\" بالنصب وهو خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٨٣٨ السابق وتخريجه.","vol":"3","page":46},{"text":"٨٤٠ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، حدثني ابن جريج، (أنّ) (^١) سعيد بن الحويرث حدثه عن ابن عباس ﵄ قال: خرج رسول الله ﷺ إلى الغائط، ثم جاء، فأكل عَرْقًا ولم يتوضأ (^٢).\n_________\n(^١) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" حدثني وهو خطأ.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٨٣٨ السابق وتخريجه.","vol":"3","page":46},{"text":"٨٤١ - حدثنا يوسف القاضي (^١)، نا محمد بن أبي بكر (^٢)، نا يزيد بن\n⦗٤٧⦘ زريع (^٣)، نا رَوْحٌ بن القاسم (^٤)، نا عمرو بن دينار، عن سعيد بن الحويرث، عن ابن (^٥) عباس ﵄ أنّ النبيّ ﷺ خرج من الخلاء، ثم طَعِم، فقيل: ألا تتوضأ؟ فقال: \"إنّي لا أريد أن أصلي فأتوضأ\" (^٦).\n_________\n(^١) وهو راوية محمد بن أبي بكر المقدّمي. انظر: تهذيب الكمال ٢٤/ ٥٣٦.\n(^٢) المقدمي أبو عبد الله البصري.\n(^٣) زريع -بتقديم الزاي على الراء مصغرًا- أبو معاوية البصري.\n(^٤) أبو الغياث البصري.\n(^٥) (ك ١/ ١٩٩).\n(^٦) وأخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ٨٣٨ السابق وتخريجه.","vol":"3","page":46},{"text":"٨٤٢ - حدثنا محمد بن يحيى (^١)، نا مسدد، نا بشر بن المُفَضَّل (^٢)، نا حُمَيد الطَّويل (^٣)، حدثني بكر بن عبد الله (^٤)، عن أبي رافع (^٥)، عن أبي هريرة ﵁ أنَّه لقيه النبيّ ﷺ في طريق من طرق المدينة، وهو جنب، فانسلّ، فذهب واغتسل (^٦)، فتفقده النبيّ ﷺ، فلمّا جاء (^٧) قال: \"أين كنت يا أبا هريرة\"؟ قال: يا رسول الله، لقيتني وأنا جنب، فكرهت أن أجالسك حتى أغتسل، فقال: \"سبحان الله، إنّ\n⦗٤٨⦘ المؤمن لا يَنْجُس\" (^٨).\n_________\n(^١) هو محمد بن يحيى بن عبد الله بن خالد أبو عبد الله الذهلي النيسابوري.\n(^٢) أبو إسماعيل الرقاشي مولاهم البصري.\n(^٣) أبو عبيدة البصري.\n(^٤) أبو عبد الله المزني البصري.\n(^٥) هو نُفَيْع الصائغ المدني نزيل البصرة أدرك الجاهلية ولم ير النبي ﷺ.\n(^٦) وفي \"ك\" و\"ط\" وصحيح مسلم: فاغتسل بالفاء.\n(^٧) وفي صحيح مسلم -رحمه الله تعالى- فلما جاءه.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد، وعن أبي بكر بن أبي شيبة، عن إسماعيل بن عليّة كلاهما عن حميد به. انظر: صحيحه، كتاب الحيض، باب الدليل على أن المسلم لا ينجس برقم ٣٧١، ١/ ٢٨٢.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن يحيى، عن حميد به. انظر: صحيحه، كتاب الغسل، باب عرق الجنب وأن المسلم لا ينجس، برقم ٢٨٣، ١/ ٤٦٤.\nوحميد مدلّس وقد صرح بالتحديث عند المصنف والشيخين -رحمهم الله تعالى-.","vol":"3","page":47},{"text":"٨٤٣ - حدثنا الصاغاني، نا إشكاب أبو علي (^١)، نا إسماعيل (^٢)، عن حميد بإسناده مثله (^٣).\nذكر (^٤) عمر بن شبة (^٥)، نا يحيى بن سعيد (^٦)، نا مسعر (^٧)، حدثني واصل (^٨)،\n⦗٤٩⦘ عن أبي وائل (^٩)، عن حذيفة ﵁ أنّ النبيّ ﷺ لقيه وهو جنبٌ، قال: فأهوى إليّ فقلت: إنّي جنب، فقال: \"إنّ المؤمن لا ينجس\" (^١٠).\nرواه (بُنْدَار) (^١١) أيضًا، ورواه وكيع (^١٢)، عن مسعر.\n_________\n(^١) هو الحسين بن إبراهيم بن الحرّ العامري الملقب بإشكاب -بكسر أوله وسكون المعجمة وآخره موحدة-.\n(^٢) هو المعروف بابن عُلَيَّة.\n(^٣) انظر: الحديث ٨٤٢ السابق وتخريجه.\n(^٤) وفي \"ط\" وذكر بالواو.\n(^٥) هو عمر بن شبة -بفتح المعجمة والموحدة المشددة معًا- وشَبّة لقب واسمه: زيد أبو معاذ بن عبيدة النُميري البصري. انظر: توضيح المشتبه ٥/ ٢٨٨.\n(^٦) هو القطان.\n(^٧) مِسْعَر -بكسر الميم وسكون السين المهملة وفتح العين المهملة- ابن كِدَام -بكسر الكاف وتخفيف الدال المهملة- أبو سلمة الهلالي. انظر: توضيح المشتبه ٤/ ٢٣٧.\n(^٨) هو ابن سليمان الأحدب الكوفي.\n(^٩) هو شقيق بن سلمة الأسدي أدرك النبي ﷺ ولم يره.\n(^١٠) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن أبي بكر بن أبي شيبة وأبي كريب كلاهما عن وكيع، عن مسعر به. انظر: صحيحه، كتاب الحيض، باب الدليل على أن المسلم لا ينجس برقم ١١٦، ١/ ٢٨٢.\n(^١١) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" مقداد وهو خطأ. وبندار قد رواه عن يحيى، عن مسعر. انظر: سنن أبي داود كتاب الطهارة باب في الجنب يصافح برقم ٢٣٠، ١/ ١٥٦.\n(^١٢) انظر: الحديث ٨٤٣ السابق وتخريجه.","vol":"3","page":48},{"text":"٨٤٤ - حدثنا يوسف القاضي، وإبراهيم الحَرْبي، قالا: نا مسدّد، نا يحيى (^١)، عن مسعر، عن واصل، عن أبي وائل، عن حُذَيفة ﵁ أنّ النبي ﷺ لقيه وهو جنب، فأهوى إليه، فقال: إنّي جنب، فقال: \"إنّ المسلم ليس (^٢) ينجس\" (^٣).\n_________\n(^١) هو القطان.\n(^٢) هكذا في جميع النسخ، وفي صحيح مسلم: لا ينجس.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٨٤٣ السابق وتخريجه.","vol":"3","page":49},{"text":"٨٤٥ - حدثنا يوسف (^١)، نا محمد بن أبي بكر، نا يحيى [بن سعيد] (^٢) بمثله (^٣).\n_________\n(^١) هو القاضي.\n(^٢) الزيادة من \"ك\" و\"ط\"، وانظر تخريج حديث ٨٤٤ السابق.\n(^٣) بهامش \"ك\" و\"ط\" بلغ علي بن محمد المهراني قراءة على سيدنا قاضي القضاة =\n⦗٥٠⦘ = أيده الله في المجلس الخامس وصحّ.","vol":"3","page":49},{"text":"<span data-type='title' id=toc-181>باب (^١) بيان حظر اغتسال الجنب في (^٢) الماء الدائم، وإباحة الاغتسال به والوضوء منه إذا تناوله بيده تناولًا، وحظر الاغتسال بالماء الدائم إذا بال فيه، *والدليل على إباحة البول في الماء الجاري</span>* (^٣).\n_________\n(^١) هذه الكلمة لم تذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" من.\n(^٣) ما بين النجمين لم يذكر في \"ك\" و\"ط\".","vol":"3","page":50},{"text":"٨٤٦ - حدثنا يونس بن عبد الأعلى، أنا (^١) ابن وهب، حدثني عمرو بن الحارث، عن بكير بن عبد الله بن الأَشَجّ (^٢)، حدثه أنّ أبا السائب مولى هشام بن زهرة (^٣)، حدثه أنَّه سمع أبا هريرة ﵁ يقول: قال رسول الله ﷺ: \"لا يغتسل أحدكم في الماء الدائم وهو جنب\" فقال: فكيف (^٤) يفعل يا أبا هريرة؟ قال: يتناوله تناولًا (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\" قال: ثنا.\n(^٢) ووقع في \"م\" الأشجع وهو خطأ.\n(^٣) يقال: اسمه عبد الله، وزهرة -بضم الزاي وسكون الهاء وفتح الراء- الأنصاري المدني.\nوتوضيح المشتبه ٤/ ٣١٠.\n(^٤) وفي \"م\" كيف بالواو، وفي صحيح مسلم: كيف؟\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي وأبي الطاهر =\n⦗٥١⦘ = وأحمد بن عيسى ثلاثتهم عن ابن وهب به. انظر: صحيحه، كتاب الطهارة، باب النهي عن الاغتسال في الماء الراكد برقم ٩٧، ١/ ٢٣٦. وفي رواية المصنف ذكر والد بكير وذلك من فوائده.","vol":"3","page":50},{"text":"٨٤٧ - حدثنا الصَّبِيحي (^١) [الحراني] (^٢)، نا محمد بن موسى (^٣)، قال: قرأت على أبي، قال: ونا (^٤) سعيد بن حفص (^٥)، نا موسى بن أَعْيَن (^٦)، عن عمرو، بإسناده، مثله (^٧).\n_________\n(^١) الصبيحي -بفتح الصاد المهملة كسر الباء الموحدة- نسبة إلى الجد الأعلى والمنسوب إسماعيل بن يعقوب بن صَبِيح أبو محمد الحراني، ووقع في \"ك\" و\"ط\" الصبحي وهو خطأ.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) هو محمد بن موسى بن أعْيَن أبو يحيى الجزري الحراني.\n(^٤) وفي \"م\" أخبرنا. والقائل: وحدثنا هو إسماعيل الصبيحي.\n(^٥) هو سعيد بن حفص بن عمر، ويقال ابن عمرو أبو عمرو الحراني.\n(^٦) أعين هو -بفتح أوله وسكون العين المهملة وفتح المثناة تحت تليها نون- انظر: توضيح المشتبه ١/ ٢٥٧.\n(^٧) انظر: الحديث ٨٤٦ السابق وتخريجه.","vol":"3","page":51},{"text":"٨٤٨ - حدثنا إسحاق بن إبراهيم بن عبَّاد (^١)، أنا عبد الرزاق (^٢)، أنا معمر، عن أَيّوب، عن ابن سيرين، عن أبي هريرة ﵁ أنّ النبيّ ﷺ (^٣) قال:\n⦗٥٢⦘ \"لا يبولن أحدكم في الماء الدائم، ثم يتوضأ منه\" (^٤).\n_________\n(^١) هو أبو يعقوب الدبري.\n(^٢) وفي \"ك\" و\"ط\" قال ثنا. وفي \"م\" ابن وهو خطأ.\n(^٣) (ك ١/ ٢٠٠).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن جرير، عن هشام، عن ابن سيرين به. انظر: صحيحه، كتاب الطهارة، باب النهي عن البول في الماء الراكد برقم ٩٥، ١/ ٢٣٥.\nوهو في المصنف برقم ٣٠٠، ١/ ٨٩.\nوفي صحيح مسلم: \"ثم يغتسل منه\" بدل \"ثم يتوضأ منه\" كما هو عند المصنِّف وعبد الرزاق.\nوقد التقى المصنف مع الإمام مسلم -رحمه الله تعالى- في هذا الإسناد فيمن دون الصحابي، وهذا موافقة عالية.","vol":"3","page":51},{"text":"٨٤٩ - حدثنا السُّلمي والدَبَري جميعًا عن عبد الرزاق، عن معمر، عن همام بن منبّه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"لا يبال في الماء الدائم الذي لا يجري، ثم يُغتسل (^١) به\" (^٢).\n_________\n(^١) وفي صحيح مسلم \"ثم يغتسل منه\" وفي صحيح البخاري \"ثم يغتسل فيه\"، وفي مصنف عبد الرزاق \"ثم يتوضأ منه\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الطهارة، باب النهي عن البول في الماء الراكد برقم ٩٦، ١/ ٢٣٥.\nوهو في المصنف برقم ٢٩٩، ١/ ٨٩.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان عن شعيب، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب الطهارة باب البول في الماء الدائم برقم ٢٣٩، ١/ ٤١٢.","vol":"3","page":52},{"text":"<span data-type='title' id=toc-182>باب (^١) بيان إيجاب الوضوء (^٢) على الجنب إذا أراد أن ينام أو يأكل، وإيجاب غسل الذكر مع الوضوء إذا أراد النوم.</span>\n_________\n(^١) هذه الكلمة لم تذكر في \"ك\" و\"ط\".\n(^٢) والمراد بالوضوء هنا الوضوء اللغوي بدليل ما ورد في الباب التالي والله أعلم.","vol":"3","page":53},{"text":"٨٥٠ - حدثنا علي بن عمرو الأنصاري (^١)، نا [سفيان] (^٢) بن عيينة عن الزهري، عن أبي سلمة (^٣)، عن عائشة ﵂ قالت: كان النبيّ ﷺ إذا أراد أن ينام، وهو جنب توضأ وضوءه للصلاة (^٤).\n_________\n(^١) هو أبو هُبيرة البغدادي مات سنة ٢٥٩ هـ روى له ابن ماجه، قال ابن أبي حاتم: سمعت منه مع أبي ومحله الصدق، وذكره ابن حبان في الثقات، وقال: ربما أغرب، وقال الإمام الذهبي: وثق وله غرائب، وضعفه ابن قانع، وقال الحافظ ابن حجر: صدوق له أوهام. انظر: الجرح والتعديل ٦/ ١٩٩، والثقات ٨/ ٤٧٣، وتاريخ بغداد ١٢/ ٢١، وتهذيب الكمال ٢١/ ٧٩، والكاشف ٢/ ٤٥، والتقريب ص ٤٠٤.\n(^٢) سفيان لم يذكر في \"ك\" و\"ط\".\n(^٣) هو ابن عبد الرحمن بن عوف الزهري المدني.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى التميمي ومحمد بن رمح وقتيبة بن سعيد ثلاثتهم عن الليث، عن ابن شهاب به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢١، ١/ ٢٤٨.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث، عن عبيد الله بن أبي جعفر، عن محمد بن عبد الرحمن، عن عروة، عن عائشة ﵂ برقم ٢٨٨، انظر صحيحه كتاب الغسل، باب الجنب يتوضأ ثم ينام ١/ ٤٦٨.","vol":"3","page":53},{"text":"٨٥١ - حدثنا أبو حميد المِصِّيصي (^١)، قال: سمعت حجاجًا (^٢)، عن ابن جريج، عن نافع، عن ابن عمر (أنّ عمر) (^٣) ﵁ (^٤) استفتى النبيّ ﷺ؛ هل ينام أحدنا وهو جنب؟ قال: \"نعم ليتوضأ، ثم لينم حتى يغتسل إذا شاء\".\nوكان ابن عمر ﵁ إذا أراد أن ينام وهو جنب توضأ (^٥).\n_________\n(^١) هو عبد الله بن محمد بن تميم بن أبي عمر مولى بني هاشم.\n(^٢) ووقع في جميع النسخ حجاج بالرفع وهو خطأ، ما عدا نسخة \"م\" ففيها بالنصب على الصواب.\n(^٣) ما بين القوسين سقط من \"م\".\n(^٤) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢٤، ١/ ٢٤٩، دون فعل ابن عمر وهو في المصنف برقم ١٠٧٧، ١/ ٢٧٩.\nوأخرجه البخاري -رحمه الله تعالى- عن موسى بن إسماعيل عن جويرية، عن نافع به.\nانظر: صحيحه، كتاب الغسل، باب الجنب يتوضأ ثم ينام برقم ٢٨٩، ١/ ٤٦٨.","vol":"3","page":54},{"text":"٨٥٢ - حدثنا الدَّبَري، عن عبد الرزاق، عن ابن جريج، حدثني نافع بمثله ولم يذكر فعل ابن عمر ﵄ (^١) -.\n_________\n(^١) انظر: الحديث ٨٥١ السابق وتخريجه، وقد ذكر في المصنف لعبد الرزاق فعل ابن عمر ﵄ دون صحيح مسلم -رحمه الله تعالى-.","vol":"3","page":54},{"text":"٨٥٣ - حدثنا السلمي والدبري، عن عبد الرزاق، عن عبيد الله (^١)، عن نافع، عن ابن عمر، أنّ عمر (^٢) ﵁ قال: -بإسناده نحوه (^٣) -، قال: \"نعم ويتوضأ\" (^٤).\n_________\n(^١) هو عبيد الله بن عمر بن حفص بن عاصم أبو عثمان العمري المدني.\n(^٢) (أن عمر) سقط من \"م\". وفي \"ط\" عن عمر.\n(^٣) وفي \"ك\" و\"ط\" قال بنحوه.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن أبي بكر المقدمي وزهير بن حرب كلاهما عن يحيى بن سعيد، عن عبيد الله به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢٣، ١/ ٢٤٨.\nوهو في المصنف برقم ١٠٧٤، ١/ ٢٧٨، ووقع هناك عبد الله بن عمر مكبرًا وهو خطأ والله أعلم.","vol":"3","page":55},{"text":"٨٥٤ - حدثنا المَيْمُوني (^١)، نا محمد بن عبيد (^٢)، عن عبيد الله بإسناده (^٣) قال: \"نعم، إذا توضأ\" (^٤).\n_________\n(^١) هو أبو الحسن عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون صاحب الإمام أحمد -رحمه الله تعالى-.\n(^٢) هو أبو عبد الله محمد بن عبيد بن أبي أمية الطنافسي الكوفي.\n(^٣) وفي \"ك\" و\"ط\" عن نافع عن ابن عمر ﵄ عن عمر بنحوه. بدل بإسناده عند \"الأصل\" و\"م\".\n(^٤) انظر: الحديث رقم ٨٥٣ السابق وتخريجه.","vol":"3","page":55},{"text":"٨٥٥ - حدثنا يونس بن عبد الأعلى (^١)، أنا ابن وهب، حدثني (^٢)\n⦗٥٦⦘ يونس (^٣)، عن ابن شهاب، ح\nوحدثني (^٤) ابن الجنيد، والصاغاني قالا: نا يعقوب (^٥)، نا ابن أخي ابن شهاب (^٦)، عن عمه، ح\nوحدثنا ابن شاذان (^٧)، نا مُعَلَّى (^٨)، ح\nوحدثنا الصاغاني، نا هاشم بن القاسم (^٩)، قالا (^١٠): نا الليث، عن ابن شهاب، عن أبي سلمة، عن عائشة ﵂ أنّها قالت: كان النبيّ ﷺ إذا أراد أن ينام وهو جنب توضأ وضوءه للصلاة قبل أن ينام (^١١).\n_________\n(^١) (بن عبد الأعلى) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" أخبرني.\n(^٣) هو ابن يزيد الأيلي.\n(^٤) وفي \"ك\" و\"ط\": وحدثنا.\n(^٥) هو أبو يوسف يعقوب بن إبراهيم بن سعد الزهري المدني.\n(^٦) هو محمد بن عبد الله بن مسلم المدني.\n(^٧) هو محمد بن شاذان بن يزيد الجوهري أبو بكر البغدادي.\n(^٨) هو أبو يعلى معلّى -بفتح ثانيه وتشديد اللام المفتوحة- بن منصور الرازي مات سنة ٢١١ هـ روى له الجماعة ثقة سنّي فقيه طلب للقضاء فامتنع أخطأ من زعم أن الإمام أحمد رماه بالكذب. انظر: تهذيب الكمال ٢٨/ ٢٩١، والميزان ٤/ ١٥٠، والكاشف ٢/ ٢٨٢، وهدي الساري ص ٤٦٧، والتقريب ص ٥٤١.\n(^٩) أبو النضر مشهور بكنيته الليثي البغدادي يلقّب بقيصر. انظر: التقريب ص ٥٧٠.\n(^١٠) أي معلى وهاشم.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٨٥٠ السابق وتخريجه.","vol":"3","page":55},{"text":"٨٥٦ - حدثنا محمد بن إبراهيم (^١)، نا بَدَل بن المُحَبَّر (^٢)، ح\n⦗٥٧⦘ وحدثنا يونس بن حبيب، نا أبو داود، ح\nوحدثنا أبو قلابة (^٣)، نا بِشْرُ بن (^٤) عمر (^٥)، قالوا: نا شعبة، عن عبد الله بن دينار (^٦)، قال: سمعت ابن عمر ﵄ يقول: قال عمر ﵁: يا رسول الله، إنَّه تصيبني الجنابة من الليل فكيف أصنع؟ قال: \"اغسل ذكرك وتوضأ وارقد\" (^٧).\n_________\n(^١) هو أبو أمية محمد بن إبراهيم بن مُسْلِم الطَرَسُوسِي مشهور بكنيته.\n(^٢) أبو المنير بوزن مطيع البصري. انظر ترجمته في الحديث (٩٦٠).\n(^٣) أبو قلابة -بكسر أوله وتخفيف ثانيه وفتح الموحدة تليها هاء- هو عبد الملك بن محمد الرَّقاشي، أبو محمد البصري، وأبو قلابة لقبه. وتوضيح المشتبه ٧/ ٢٥٨.\n(^٤) وفي \"م\" (عن) وهو خطأ.\n(^٥) هو أبو محمد بشر بن عمر بن الحكم الزهراني البصري.\n(^٦) أبو عبد الرحمن العدوي المدني مولى ابن عمر ﵄.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك، عن عبد الله بن دينار به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له برقم ٢٥، ١/ ٢٤٩.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الغسل، باب الجنب يتوضأ ثم ينام برقم ٢٩٠، ١/ ٤٦٨. وهو في مسند الطيالسي ص ٣٨٠.","vol":"3","page":56},{"text":"٨٥٧ - حدثنا بَحْرُ بن نصر الخَوْلَانِي (^١)، نا ابن وهب، حدثني\n⦗٥٨⦘ معاوية بن صالح (^٢)، أنّ عبد الله بن أبي قَيْس (^٣) حدثه أنَّه سأل عائشة ﵂ هل كان رسول الله ﷺ ينام وهو جنب أم يغتسل قبل أن ينام؟ قالت: كلّ ذلك قد (^٤) كان يفعل، ربما اغتسل قبل لم (^٥) أن ينام، وربما توضأ ثم نام قبل أن يغتسل.\nقلت: الحمد لله الذي جعل في الأمر سعة (^٦).\n_________\n(^١) بحر -بفتح أوله وسكون المهملة- ابن نصر الخولاني -بفتح الخاء المعحمة وسكون الواو بعدها لام ألف وفي آخرها نون- نسبة إلى خولان بن عمرو بن مالك أبو عبد الله المصري. انظر: اللباب ١/ ٤٧٢.\n(^٢) أبو عمرو الحمصي قاضي الأندلس.\n(^٣) أبو الأسود الحمصي.\n(^٤) هذه الكلمة سقطت ن \"الأصل\" و\"م\".\n(^٥) (ك ١/ ٢٠١).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن الليث، عن معاوية بن صالح به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢٦، ١/ ٢٤٩.","vol":"3","page":57},{"text":"٨٥٨ - حدثنا أبو أمية، نا يحيى بن أبي بُكَيْر (^١)، وبشر بن عمر، قالا: نا شعبة، ح\nوحدثنا أبو قلابة، نا بشر بن عمر، نا شعبة، عن الحكم (^٢)، عن إبراهيم (^٣)، عن الأسود (^٤)، عن عائشة ﵂ قالت: كان النبيّ\n⦗٥٩⦘ﷺ إذا أراد أن ينام أو يأكل وهو جنب توضأ وضوءه للصلاة (^٥).\n_________\n(^١) هو أبو زكريا الكِرْماني كوفي الأصل سكن بغداد وولى قضاء كرمان. ووقع في \"م\" يحيى بن بكر وهو خطأ.\n(^٢) هو الحكم بن عتيبة أبو محمد الكوفي.\n(^٣) هو إبراهيم بن يزيد بن قيس النَّخَعي.\n(^٤) هو: الأسود بن يزيد النخعي.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن ابن عليّة وكيع وغندر ثلاثتهم، عن شعبة به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له برقم ٢٢، ١/ ٢٤٨.","vol":"3","page":58},{"text":"<span data-type='title' id=toc-183>باب (^١) بيان صفة (^٢) وضوء البائل إذا أراد النوم، والرخصة للجنب إذا (^٣) توضأ وضوءًا خفيفًا إذا أراد أن ينام قبل أن يغتسل.</span>\n_________\n(^١) هذه الكلمة لم تذكر في \"ك\" و\"ط\".\n(^٢) هذه الكلمة لم تذكر في \"الأصل\" و\"م\".\n(^٣) وفي \"ك\" و\"ط\": أو، وهو خطأ.","vol":"3","page":60},{"text":"٨٥٩ - حدثنا يوسف بن مسلّم، وأبو حميد المِصِّيصي (^١)، قالا: نا حجاج بن محمد، أخبرني شعبة، ح\nوحدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن سَلَمة بن كُهَيْل (^٢)، عن كريب، عن ابن عباس ﵄ قال: بِتُّ في بيت خالتي ميمونة ﵂ فتعيّنت رسول الله ﷺ كيف يصلي، فنام، ثم قام فبال، ثم غسل وجهه وكفيه، ثم نام، ثم قام فعمد إلى القِرْبة. وذكر الحديث (^٣).\nكذا (^٤) رواه ابن مهدي، عن سفيان (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\" المصيصيّان بالتثنية.\n(^٢) أبو يحيى الحضرمي الكوفي. انظر: توضيح المشتبه ٣/ ٢٥٤.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن بشار، عن محمد بن جعفر، عن شعبة به. نظر صحيحه كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه، برقم ١٨٧، ١/ ٥٢٨. وهو في مسند الطيالسي ص ٣٥٣.\n(^٤) وفي \"ك\" و\"ط\" وكذا بالواو.\n(^٥) سفيان هو الثوري وقد أخرج روايته هذه الإمام مسلم -رحمه الله تعالى- عن =\n⦗٦١⦘ = عبد الله بن هاشم بن حيّان العبدي، عن ابن مهدي عنه عن سلمة بن كُهَيْل به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه، برقم ١٨١، ١/ ٥٢٥.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن ابن مهدي به. انظر: صحيحه، كتاب الدعوات، باب الدعاء إذا انتبه من الليل برقم ٦٣١٦، ١١/ ١١٩.","vol":"3","page":60},{"text":"٨٦٠ - حدثنا أبو إسماعيل [الترمذي] (^١)، نا أبو حُذَيفة (^٢)، نا سفيان [بن سعيد] (^٣)، عن سلمة بن كهيل، عن كريب * مولى ابن عباس* (^٤)، عن ابن عباس ﵄ قال: بتّ عند خالتي ميمونة ﵂ فقام النبيّ ﷺ فأتى حاجته، ثم غسل يديه ووجهه ثم نام. وذكر الحديث (^٥).\n[كذا رواه ابن مهدي أيضًا عن سفيان] (^٦).\n_________\n(^١) الزيادة من \"ك\" و\"ط\" وهو محمد بن إسماعيل بن يوسف السُّلَمِي نزيل بغداد، والترمذي: قال ابن الأثير: نسبة إلى مدينة قديمة على طرف نهر بلخ الذي يقال له جيحون، والناس مختلفون في كيفية هذه النسبة … والمعروف المشهور على الألسنة كسر التاء والميم وبينهما راء ساكنة بوزن \"إثمد\". انظر: الأنساب ١/ ٤٥٩، واللباب ١/ ٢١٣، ومقدمة أحمد شاكر لجامع الترمذي ١/ ٧٨.\n(^٢) هو موسى بن مسعود البصري.\n(^٣) (ابن سعيد) لم يذكر في \"ك\" و\"ط\".\n(^٤) ما بين النجمتين لم يذكر في \"ك\" و\"ط\".\n(^٥) انظر: تخريجه في الحديث ٨٥٩ السابق.\n(^٦) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\"، ويبدو أنَّه تكرار لما ورد عقب الحديث =\n⦗٦٢⦘ = ٨٥٩ السابق.","vol":"3","page":61},{"text":"٨٦١ - حدثنا موسى بن إسحاق [القواس] (^١)، نا ابن نمير (^٢)، ح\nوحدثنا الميموني، نا محمد بن عبيد كلاهما عن عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ عمر (^٣) ﵁ قال: يا رسول الله أينام أحدنا وهو جنب؟ قال: \"نعم إذا توضأ\" (^٤).\n_________\n(^١) الزيادة من \"ك\" و\"ط\"، والقواس -بفتح القاف والواو المشددة وبعد الألف سين مهملة- نسبة لمن يعمل القسيّ، الكوفي قال ابن أبي حاتم: كتبت عنه ومحله الصدق، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل ٨/ ١٣٥، والثقات ٩/ ١٦٤.\n(^٢) هو عبد الله بن نمير.\n(^٣) \"أن عمر\" سقط من \"م\".\n(^٤) انظر: الحديث ٨٥٤ السابق وتخريجه.","vol":"3","page":62},{"text":"٨٦٢ - حدثنا السُّلَمِي والدبري، عن عبد الرزاق، عن عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ عمر ﵁ سأل النبيّ ﷺ فقال: يا رسول الله، أيرقد أحدنا وهو جنب؟ قال: \"نعم ويتوضأ\".\nفكان ابن عمر ﵁ إذا أراد أن ينام وهو جُنُب توضأ وضوءه للصلاة ما خلا رجليه (^١).\n_________\n(^١) انظر: الحديث ٨٥٣ السابق وتخريجه.","vol":"3","page":62},{"text":"٨٦٣ - حدثنا الغزي (^١)،\n⦗٦٣⦘ نا الفريابي (^٢)، نا سفيان (^٣)، عن سلمة بن كهيل، عن كريب، عن ابن عباس ﵄ قال: كان النبيّ ﷺ إذا استيقظ فأصاب الحاجة، فأراد أن ينام (^٤) غسل يديه ووجهه (^٥).\n_________\n(^١) الغزي -بفتح الغين المعجمة وتشديد الزاي- نسبة إلى غَزّة وهي مدينة بالشام من فلسطين، =\n⦗٦٣⦘ = والمنسوب أبو العباس عبد الله بن محمد بن عمرو بن الجراح. انظر: اللباب ٢/ ٣٨١.\n(^٢) الفريابي -بكسر الفاء وسكون الراء وفتح الياء آخر الحرف، وبعد الألف باء موحدة- نسبة إلى فارياب بليدة بنواحي بلخ، والمنسوب أبو عبد الله محمد بن يوسف بن واقد الضبي مولاهم، انظر: اللباب ٢/ ٤٢٧.\n(^٣) هو الثوري.\n(^٤) هكذا في \"الأصل\" وفي بقية النسخ (وأصاب الحاجة وأراد أن ينام) بالواو في الموضعين.\n(^٥) انظر: الحديث ٨٦٠ السابق وتخريجه.","vol":"3","page":62},{"text":"<span data-type='title' id=toc-184>باب (^١) بيان إيجاب الوضوء على الجنب إذا أراد أن يعود في الجماع، والإباحة لمن طاف على نسائه أن يغتسل غُسلًا واحدًا </span>(^٢)\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": بغسل واحد.","vol":"3","page":64},{"text":"٨٦٤ - حدثنا أبو أمية والصاغاني (^١)، قالا: نا مُحَاضِر بن المُوَرِّع، نا عاصم الأحول، عن أبي (^٢) المُتَوَكِّل (^٣)، عن أبي سعيد الخدري ﵁ قال رسول الله ﷺ: \"إذا غشي أحدكم أهله، ثم أراد أن يعود فليتوضأ وضوءه للصلاة\".\nقال أبو أمية: يعني الرجلَ يجامع ثم يعود قبل أن يغتسل (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": حدثنا الصاغاني وأبو أمية.\n(^٢) (ك ١/ ٢٠٢).\n(^٣) هو علي بن داود الناجي البصري.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن حفص بن غياث، وعن أبي كريب، عن أبي زائدة، وعن عمرو الناقد، وابن نمير، كلاهما عن مروان بن معاوية الفزاري ثلاثتهم عن عاصم الأحول به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢٧، ١/ ٢٤٩.\nوفي رواية المصنف -رحمه الله تعالى- ذكر لقب عاصم وذلك من فوائده.","vol":"3","page":64},{"text":"٨٦٥ - حدثنا أحمد بن عبد الرحمن [الكزبراني] (^١)، نا مِسْكِينُ بن\n⦗٦٥⦘ بُكَيْر (^٢)، ح\nوحدثنا أحمد بن الفَرَج الحِمْصِي (^٣)، نا بقيّة [بن الوليد] (^٤) كلاهما قالا (^٥): نا شعبة، عن هشام بن زيد (^٦)، عن أنس بن مالك ﵁ أنّ النبيّ ﷺ\n⦗٦٦⦘ كان يطوف على نسائه بغسل واحد (^٧).\nزاد بقية: جميع نسائه بغسل واحد (^٨).\nيعارض هذه الأخبار في إيجاب الوضوء حديث أيّوب (^٩)، عن ابن أبي مُلَيْكة (^١٠)، عن ابن عباس ﵄ أنّ النبيّ ﷺ خرج من الخلاء فأُتي بطعام، فقيل له: ألا توضأ (^١١)؟ قال: \"إنّما أمرت بالوضوء إذا قمت إلى الصلاة\" إن كان صحيحًا عند أهل التمييز (^١٢).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\". وهو -بضم الكاف وسكون الزاي وضم =\n⦗٦٥⦘ = الباء الموحدة وفتح الراء وفي آخرها النون -نسبة إلى كزبران وهو لقب لبعض أجداد المنتسب إليه أبو بكر الحراني، قال ابن أبي حاتم: أدركته ولم أسمع منه، وذكره ابن حبان في الثقات، وقال الخطيب: ما علمت من حاله إلا خيرًا. انظر: الجرح والتعديل ٢/ ٦٠، والثقات ٨/ ٤٩، والأنساب ٥/ ٦٤، وتاريخ بغداد ٤/ ٢٤٣، ووقع في الثقات وتاريخ بغداد الكريزاني.\n(^٢) أبو عبد الرحمن الحراني الحذاء.\n(^٣) أبو عَتبة المعروف بالحجازي المؤذن بجامع حمص.\n(^٤) ما بين المعقوفتين من \"ك\" و\"ط\"، وهو أبو يحمد -بضم التحتانية وسكون المهملة كسر الميم- بقية بن الوليد بن صائد الكلاعي الحميري الميتمي مات سنة ١٩٧ هـ، خت م ٤، أخذ عليه كثرة الرواية عن المجهولين والتدليس عن الضعفاء، ورواية الغرائب والمناكير عن الثقات، وأنه ابتلى بتلاميذ يسقطون الضعفاء من حديثه ويسوّونه، ولكن حديثه في مرتبة الصحيح إذا صرح بالتحديث وروى عن ثقة وكان الراوي عنه ثقة.\nاستشهد به البخاري في الصحيح وروى له في الأدب، وروى له مسلم حديثا واحدًا في المتابعات واحتج به الباقون. انظر: رجال صحيح مسلم ١/ ٩٩، وتهذيب الكمال ٤/ ١٩٢ - ٢٠٠، والميزان ١/ ٣٣١، والتهذيب ١/ ٤٧٣، والتقريب ص ١٢٦.\n(^٥) وفي \"ك\" و\"ط\": قال.\n(^٦) هو هشام بن زيد بن أنس بن مالك الأنصاري.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن الحسن بن أحمد بن أبي شعيب الحراني، عن مسكين بن بكير به. انظر: صحيحه، كتاب الحيض، باب جواز نوم الجنب واستحباب الوضوء له … برقم ٢٨، ١/ ٢٤٩.\n(^٨) ويشهد لزيادته هذه روايةُ البخاري. انظر: صحيحه، كتاب الغسل، باب إذا جامع ثم عاد ومن دار على نسائه في غسل واحد برقم ٢٦٨، ١/ ٤٤٩.\n(^٩) هو ابن أبي تميمة السختياني.\n(^١٠) هو أبو بكر عبد الله بن عبيد الله بن أبي مليكة المكي.\n(^١١) وفي \"م\" ألا تتوضأ بتاءين.\n(^١٢) وقد أخرجه أبو داود في كتاب الأطعمة، باب في غسل اليدين عند الطعام عن مسدد، والترمذي برقم ١٨٤٧، في الأطعمة أيضًا، باب في ترك الوضوء قبل الطعام، عن أحمد بن منيع، والنسائي في الطهارة باب الوضوء لكل صلاة عن زياد بن أيوب ثلاثتهم عن ابن عليّة، عن أيوب به. وقال الترمذي: هذا حديث حسن صحيح.\nوقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وأبي الربيع الزهراني كلاهما عن حماد بن زيد، عن عمرو بن دينار، عن سعيد بن الحويرث، عن ابن عباس به.\nانظر: الحديث ٨٣٧ السابق وتخريجه. إذن فقد صحّ الحديث، وليس بين الأحاديث =\n⦗٦٧⦘ = تعارض حيث إن هذا الحديث يصلح أن يكون صارفًا للأمر الوارد في تلك الأخبار قبله من الوجوب إلى الندب والاستحباب كما ذهب إليه النووي ﵀ في تبويبه لهذه الأحاديث فقال: باب جواز نوم الجنب واستحباب الوضوء له وغسل الفرج إذا أراد أن يأكل أو يشرب أو ينام أو يجامع، والله ﷾ أعلم. انظر: صحيح مسلم ١/ ٢٤٨.","vol":"3","page":64},{"text":"٨٦٦ - حدثنا الزَّعْفَرَانِي (^١)، نا ابن عُليّة، عن حميد، عن أنس ﵁ أنّ النبيّ ﷺ طاف على نسائه في ليلة بغسل واحد (^٢).\n_________\n(^١) هو أبو علي الحسن بن محمد بن الصباح البغدادي الزعفراني -بفتح الزاي وسكون العين المهلمة وفتح الفاء والراء المهملة- نسبة إلى الزعفرانية قرية بقرب بغداد. انظر: اللباب ٢/ ٦٩.\n(^٢) وقد أخرجه أبو داود، والنسائي من طريق ابن عليّة به. انظر: سنن أبي داود كتاب الطهارة، باب في الجنب يعود برقم ١، ٢١٨/ ١٤٨ وسنن النسائي كتاب الطهارة، باب إتيان النساء قبل إحداث الغسل برقم ١، ٢٦٣/ ١٥٦.\nوأخرجه مسلم -رحمه الله تعالى- بنحوه انظر: الحديث ٨٦٥ السابق وتخريجه.","vol":"3","page":67},{"text":"باب ذكر (^١) إباحة التعري عند الاغتسال وغيره وبيان حظر النظر إلى الفروج (^٢).\n_________\n(^١) هذه الكلمة لم تذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"ك\" و\"ط\" وهو الصواب لكون عموم أدلة الشرع تحرم ذلك ولا تبيحه. وفي \"الأصل\" و\"م\" (ونظر الرجل إلى فرج الرجل).","vol":"3","page":68},{"text":"٨٦٧ - حدثنا أحمد بن يوسف السلمي، نا عبد الرزاق، أنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة ﵁ عن محمد ﷺ[فذكر أحاديث منها قال] (^١) وقال (^٢) رسول الله ﷺ: \"كان (^٣) بنو إسرائيل يغتسلون عُراة ينظر بعضهم إلى سوأة (^٤) بعض، وكان موسى ﵊ يغتسل وحده، فقالوا: والله ما يمنع موسى ﵊ أن يغتسل معنا إلا أنَّه آدر (^٥)، قال: فذهب مرّة يغتسل فوضع ثوبه على حجر، ففر الحجر بثوبه، قال: فجمح (^٦)\n⦗٦٩⦘ في إثره يقول (^٧): ثوبي حجر (^٨)، ثوبي حجرُ، حتى نظر (^٩) بنو إسرائيل إلى سوأة موسى ﵊ وقالوا (^١٠): والله ما بموسى من بأس. قال (^١١): فقام الحجر بعدما نَظروا (^١٢) إليه، فأخذ ثوبه، وطفق (^١٣) بالحجر ضربًا. فقال أبو هريرة ﵁: والله (إنه لَنَدَبٌ) (^١٤) بالحجر ستة أو سبعة أثر ضرب موسى ﵊ (^١٥) -.\n_________\n(^١) ما بين المعقوفتين سقط من \"الأصل\" و\"م\" واستدركته من \"ط\" و\"ك\" لكن وقع في \"ك\" أحاديثًا بالتنوين وهو خطأ.\n(^٢) وفي \"م\" فقال بالفاء.\n(^٣) وفي \"ك\" و\"ط\": كانت. والتذكير والتأنّيث في مثل هذا جائز.\n(^٤) هذه الكلمة سقطت من \"م\".\n(^٥) الأدرة: نفخة في الخصية. يقال رجل آدر بيّن الأدرة. انظر: الصحاح ٢/ ٥٧٧.\n(^٦) أي جرى أشد الجري. انظر: الصحاح ١/ ٣٦٠، والنهاية ١/ ٢٩١.\n(^٧) وفي \"ك\" و\"ط\": ويقول بالواو.\n(^٨) أي: يا حجر.\n(^٩) وفي \"ك\" و\"ط\" نظرت.\n(^١٠) وفي \"ك\" و\"ط\": فقالوا.\n(^١١) (قال) لم يذكر في \"ك\" و\"ط\".\n(^١٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" (بعد ما نظر إليه) بالبناء للمفعول.\n(^١٣) وفي \"ك\" و\"ط\": فطفق بالفاء.\n(^١٤) الندب -بالنون والدال المهملة المفتوحتين- الأثر. انظر: الصحاح ١/ ٢٢٣، والفتح ١/ ٤٦٠، ووقع في جميع النسخ إنَّه ندبًا بالنصب وهو خطأ، والتصويب من الصحيحين.\n(^١٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الحيض، باب جواز الاغتسال عريانًا في الخلوة برقم ٧٥، ١/ ٢٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن إسحاق بن نصر، عن عبد الرزاق به. انظر: صحيحه، كتاب الغسل، باب من اغتسل وحده عريانًا في الخلوة ومن تستر فالتستر أفضل برقم ٢٧٨، ١/ ٤٥٨.","vol":"3","page":68},{"text":"٨٦٨ - حدثنا أبو حميد المصيصي، نا حجاج، نا ابن جريج،\n⦗٧٠⦘ أخبرني (^١) عمرو (^٢) بن دينار، قال: سمعت جابر بن عبد الله يقول: لما بُنِي (^٣) الكعبة ذهب النبيّ ﷺ والعباس ﵁ ينقلان الحجارة، فقال العباس للنبي ﷺ: اجعل إزارك على رقبتك من الحجارة، ففعل فخرّ إلى الأرض وطمحت عيناه إلى السماء، ثم قام فقال: \"إزاري، إزاري\" فشُدَّ عليه إزاره (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": عن.\n(^٢) (ك ١/ ٢٠٣).\n(^٣) وفي \"ك\" و\"ط\" بنيت، والتذكير والتأنيث في مثله جائز.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم الحنظلي، ومحمد بن حاتم بن ميمون كلاهما عن محمد بن بكر، عن ابن جريج به. وعن إسحاق بن منصور ومحمد بن رافع كلاهما عن عبد الرزاق، عن ابن جريج به. انظر: صحيحه، كتاب الحيض، باب الاعتناء بحفظ العورة برقم ٧٦، ١/ ٢٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن محمود، عن عبد الرزاق به. انظر: صحيحه، كتاب مناقب الأنصار، باب بنيان الكعبة برقم ٣٨٢٩، ٧/ ١٨٠.","vol":"3","page":69},{"text":"٨٦٩ - حدثنا إسحاق الدبري، عن عبد الرزاق، عن ابن جريج، أخبرني عمرو (بن دينار) (^١) (بإسناده مثله (^٢» (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" بمثله.\n(^٣) انظر: الحديث رقم ٨٦٨ السابق وتخريجه، وهو في المصنف برقم ١١٠٣، ١/ ٢٨٦.","vol":"3","page":70},{"text":"٨٧٠ - حدثنا ابن (^١) الجنيد والصائغ\n⦗٧١⦘ والصغاني (^٢)، وعلي بن سَهْل (^٣)، قالوا: نا رَوْحُ بن عُبَادة (^٤)، نا زكريا بن إسحاق (^٥)، نا عمرو بن دينار، قال: سمعت جابر بن عبد الله ﵄ يحدث أنّ النبيّ ﷺ كان ينقل معهم الحجارة للكعبة وعليه إزاره، فقال له العباس عمّه: يا ابن أخي لو حَلَلْت إزارك فجعلته على منكبيك دون الحجارة، قال: فجعله على منكبيه فسقط مَغْشيًّا عليه (^٦) فما رُئي بعد ذلك اليوم عريانًا (^٧).\n_________\n(^١) وفي \"م\" أبو، وهو خطأ.\n(^٢) ووقع في \"م\" والصاغاني والصائغ.\n(^٣) هو أبو الحسن الرَّمْلي أخو موسى بن سهل الرملي. [¬*]\n(^٤) أبو محمد القيسي البصري.\n(^٥) المكي.\n(^٦) في \"ك\" و\"ط\" زيادة (قال) هنا.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن روح بن عبادة به. انظر: صحيحه، كتاب الحيض، باب الاعتناء بحفظ العورة برقم ٧٧، ١/ ٢٦٨.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو الذي يروي عن روح بن عبادة، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد؛ لأن أبا عوانة جعلهما واحدا، وكلاهما من مشايخه، وهو أعرف بشيوخه من غيره، فقد نسبه الرملي في روايته عن عفان بن مسلم كما في الحديث (٤١٦٨)، والمعروف أنه رواية عفان هو البزاز، وقال أبو عوانة في الحديث (٧٨٢١): حدثنا علي بن سهل الرملي البزاز [ولم ينسبه الحافظ في الإتحاف (٥٤٦٢) عند ذكر إسناد أبي عوانة]، وعدم التفريق هو ظاهر صنيع مسلمة بن قاسم في الصلة كما في إكمال تهذيب الكمال (٩/ ٣٢٨)، وأبي إسحاق الصريفيني إذ نسب الرملي بزازا كما في إكمال تهذيب الكمال (٩/ ٣٢٩)، والحاكم كما في فضائل الشافعي انظر: إكمال تهذيب الكمال (٩/ ٣٢٩)، وانظر مناقب الشافعي للبيهقي (٢/ ٣٣٣، ٣٣٤)، والخطيب البغدادي كما في تاريخ بغداد (١٣/ ٣٨٢، ٣٨٣)، وقد فرق بينهما ابن أبي حاتم كما في الجرح والتعديل (٦/ ١٨٩) (١٠٣٨، ١٠٣٩) وابن حبان كما في الثقات (٨/ ٤٧٣، ٤٧٥)، وسار على ذلك المزي في تهذيب الكمال (٢٠/ ٤٥٤) (٤٠٧٧)، ورده مغلطاي في الإكمال (٩/ ٣٢٨).","vol":"3","page":70},{"text":"٨٧١ - حدثنا ابن أبي الدنيا (^١)، والمرثدي (^٢)، قالا: نا إبراهيم بن زِيَاد سَبَلان (^٣)، نا يحيى بن سعيد\n⦗٧٢⦘ الأُمَوِي (^٤)، ح\nوحدثنا محمد بن إبراهيم بن جناد (^٥)، * نا أبو معمر (^٦)، نا يحيى بن سعيد الأموي، ح\nوحدثنا عبد الرحمن بن خراش* (^٧) (^٨)،\n⦗٧٣⦘ والنَهْرُتِيري (^٩)، قالا: نا سعيد بن يحيى الأموي (^١٠)، نا أبي قال: نا عثمان بن حَكِيم (^١١)، أخبرني أبو أمامة بن سهل بن حنيف (^١٢)، عن المِسْوَر بن مَخْرمة ﵁ قال: أقبلت بحجر أحمله ثقيل، وعلي إزار خفيف، قال: فانحلّ إزاري ومعي الحجر، لم أستطع أن أضعه حتى بلغت إلى موضعه، فقال رسول الله ﷺ: \"ارجع إلى ثوبك فخذه، ولا تمشوا عراة\" (^١٣) (^١٤).\n_________\n(^١) هو عبد الله بن محمد بن عبيد البغدادي المؤدب صاحب التصانيف السائرة.\n(^٢) المرثدي -بفتح الميم وسكون الراء وفتح الثاء المثلثة كسر الدال المهملة- نسبة إلى مرثد وهو رجل من أجداد المنتسب إليه، أبو علي أحمد بن بشر بن سعد. انظر: الأنساب ٥/ ٢٥٤، واللباب ٣/ ١٩٣.\n(^٣) سبلان -بفتح أوله والموحدة معا وآخره نون- أبو إسحاق البغدادي. انظر: الإكمال ٤/ ٢٥٠، وتوضيح المشتبه ٤/ ٣٢١، و٥/ ٤٣.\n(^٤) هو أبو أيوب يحيى بن سعيد بن أبان الكوفي مات سنة ١٩٤ هـ. روى له الجماعة وثقه جماعة منهم ابن معين وأبو داود والفسوي والدارقطني. وقال الإمام أحمد: ليس به بأس عنده عن الأعمش غرائب واستنكر له العقيلي حديثًا عن الأعمش، ودكره الذهبي في الميزان لذكر العقيلي له في الضعفاء، وقال: صالح الحديث، وقال في الكاشف: ثقة يغرب، وقال الحافظ ابن حجر: صدوق يغرب، روى له البخاري أحاديث توبع عليها. اهـ ولم يخرج له مسلم شيئًا من حديثه عن الأعمش. انظر: التاريخ ٢/ ٦٤٤، والمعرفة والتاريخ ٣/ ١٣٣، والضعفاء الكبير ٤/ ٤٠٣، وسؤالات البرقاني للدارقطني ص /٧٠ رقم ٣٣٧، ورجال صحيح مسلم ٢/ ٣٤٠، وتاريخ بغداد ١٤/ ١٣٢، وتهذيب الكمال ٣١/ ٣١٨، والميزان ٤/ ٣٨٠، والكاشف ٢/ ٣٦٦، وهدي الساري ص ٤٧٤، والتقريب ص ٥٩٠.\n(^٥) (ابن جناد) لم يذكر في \"ك\" و\"ط\"، وقيل: حناد كما في أخبار القضاة لوكيع، ١/ ٣٦٠، وهو أبو بكر المنقري، وكان ثقة ت ٢٧٧ هـ انظر: تاريخ بغداد ١/ ٣٩٧، وتاريخ الإسلام ٢٠/ ٤٢٧.\n(^٦) هو إسماعيل بن إبراهيم بن معمر نزيل بغداد.\n(^٧) ما بين النجمين سقط من \"ك\" و\"ط\".\n(^٨) هو أبو محمد عبد الرحمن بن يوسف بن سعيد بن خِرَاش -بمعجمة- مات سنة ٢٨٣ هـ ووصفه ابن المديني وأبو نعيم وغيرهما بالحفظ والفهم للحديث والرجال، وقال ابن عدي: إنّما ذكر بشيء من التشيع، وأما في الحديث فأرجو أنَّه لا يتعمد الكذب، وقال ابن ناصر الدين: وكان رافضيا. انظر: الكامل ٤/ ٣٢٢، والميزان ٢/ ٦٠٠، وتوضيح المشتبه ٢/ ١٦١، ولسان الميزان ٣/ ٥٠٨.\n(^٩) النهرتيري -بفتح النون وسكون الهاء وضم الراء كسر التاء المثناة من فوق وسكون الياء المثناة من تحتها وبعدها راء ثانية- نسبة إلى قرية نهرتير بنواحي البصرة، أبو يوسف يعقوب بن عبيد بن أبي موسى مات سنة ٢٦١ هـ قال ابن أبي حاتم: سمعت منه مع أبي وهو صدوق. انظر: الجرح والتعديل ٩/ ٢١٠، وتاريخ بغداد ١٤/ ٢٨٠، والأنساب ٥/ ٥٤٣، والسير ١٢/ ٣٣٨.\n(^١٠) هو أبو عثمان سعيد بن يحيى بن سعيد بن أبان الأموي البغدادي مات سنة ٢٤٩ هـ روى له الجماعة سوى ابن ماجه، أحد الأثبات إلا أنَّه اختلطت عليه أحاديث أبيه، عن زكريا بن أبي زائدة بأحاديثه عن حريث بن أبي مطر. وذكره ابن حبان في الثقات وقال: ربما أخطأ.\nوقال الحافظ الذهبي في الكاشف: ثقة. وقال الحافظ ابن حجر: ثقة ربما أخطأ. انظر: الثقات ٨/ ٢٧٠، وتهذيب الكمال ١١/ ١٠٤، والكاشف ١/ ٤٤٦، والتقريب ص ٢٤٢.\n(^١١) هو أبو سهل عثمان بن حكيم بن عبّاد بن حُنَيْف المدني ثم الكوفي.\n(^١٢) هو أسعد بن سهل بن حنيف -بضم أوله وفتح النون وسكون المثناة تحت تليها فاء- الأنصاري المدني ولد قبل وفاة النبي ﷺ لعامين وأتي به إلى النبي ﷺ فحنكه وسماه باسم جده لأمه. مات سنة مائة من الهجرة ﵁ وأرضاه. انظر: الإصابة ١/ ٩٧، وتوضيح المشتبه ٣/ ٣٧٣.\n(^١٣) وقد أخرجه مسلم -رحمه الله تعالى- عن سعيد بن يحيى الأموي به. انظر: صحيحه، كتاب الحيض، باب الاعتناء بحفظ العورة برقم ٧٨، ١/ ٢٦٨.\n(^١٤) بهامش \"ك\" بلغ في السادس على الشيخ حسن الصقلي -نفع الله به- بقراءة الفقيه =\n⦗٧٤⦘ = شهاب الدين بن فرج اللخمي وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان وأخوه وابنا أخته ووالدهم صهره.","vol":"3","page":71},{"text":"٨٧٢ - حدثنا أبو جعفر (^١)، أحمد بن عبد الحميد الحَارِثي الكوفي، نا أبو أسامة (^٢)، عن الوليد بن كثير (^٣)، عن سعيد بن أبي هِندٍ (^٤)، أنّ أبا مرّة مولى عَقيل بن أبي طالب (^٥) حدثه أنّ أمّ هانئ بنت أبي طالب ﵂ حدثته أنّ علي بن أبي طالب ﵁ دخل عليها وهو مع رسول الله ﷺ في غزوة الفتح بمكة (قالت: فوجد) (^٦) عندي رجلين من أهل زوجي قد فرَّا إليّ فأراد أن يقتلهما، وذكر الحديث قالت (^٧) ثم سكب له غُسْلٌ (^٨) فسترته ابنته فاطمة ﵂ بثوبه، فلما اغتسل أخذه والتحف به، ثم قام فصلى ثمان سجدات وذلك ضُحًى (^٩).\n_________\n(^١) لم ترد الكنية في \"ك\" و\"ط\".\n(^٢) هو حماد بن أسامة القرشي مولاهم الكوفي.\n(^٣) أبو محمد المخزومي المدني ثم الكوفي.\n(^٤) الفزاري مولاهم.\n(^٥) اسمه يزيد، مشهور بكنيته، وفي \"م\": مولى مرة عقيل بن أبي طالب وهو خطأ.\n(^٦) وفي \"ط\" قال فوجدوا. وهو خطأ.\n(^٧) هذه الكلمة سقطت من \"ك\".\n(^٨) وفي \"ط\" غسلًا بالنصب وهو خطأ.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن أبي أسامة به. انظر: =\n⦗٧٥⦘ = صحيحه، كتاب الحيض، باب تستر المغتسل بثوبه ونحوه برقم ٧٢، ١/ ٢٦٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة، عن مالك، عن أبي النضر، عن أبي مرة به. انظر: صحيحه، كتاب الغسل، باب التستر في الغسل عند الناس برقم ٢٨٠، ١/ ٤٦١.","vol":"3","page":74},{"text":"٨٧٣ - حدثنا أبو أُمَيّة، نا علي بن المَدِيني، نا ابن أبي فديك (^١)، نا الضحاك بن عثمان الأَسَدِيّ (^٢)، حدثني زيد بن أسلم، عن عبد الرحمن بن أبي سعيد الخُدري، عن أبيه (^٣)، قال: قال رسول ﷺ: لا ينظر الرجل إلى عريّة (^٤) الرجل، ولا تنظر المرأة إلى عريّة المرأة، ولا يفضي الرجل إلى\n⦗٧٦⦘ الرجل في ثوب واحد، ولا تفضي المرأة إلى المرأة في ثوب واحد (^٥).\nورواه (^٦) زيد بن الحُبَاب (^٧)، عن الضحاك، بنحوه، إلى عورة الرجل (^٨) (^٩).\n_________\n(^١) هو أبو إسماعيل محمد بن إسماعيل بن مسلم بن أبي فديك -بالفاء مصغرًا- المدني مات سنة ٢٠٠ هـ على الصحيح روى الجماعة وثقه ابن معين، وقال النسائي: ليس به بأس، وذكره ابن حبان في الثقات، وقال: ربما أخطأ، وقال ابن سعد: ليس بحجة، وقال الفسوي: ضعيف، وقال الحافظان الذهبي في الكاشف وابن حجر: صدوق، زاد الذهبي في الميزان: صدوق مشهور يحتج به في الكتب الستة. انظر: الطبقات ٥/ ٤٣٧، والتاريخ ٢/ ٥٠٥، والمعرفة والتاريخ ٣/ ٥٣، والثقات ٩/ ٤٢، وتهذيب الكمال ٢٤/ ٤٨٥، والميزان ٣/ ٤٨٣، والكاشف ٢/ ١٥٨، والتقريب ص ٤٦٨، وهدي الساري ص ٤٥٩.\n(^٢) أبو عثمان المدني الكبير.\n(^٣) (ك ١/ ٢٠٤).\n(^٤) قال النووي: ضبطنا هذه اللفظة على ثلاثة أوجه: عِرْية -بكسر العين وإسكان الراء- وعُرْية -بضم العين وإسكان الراء- وعُرَيّة -بضم العين وفتح الراء وتشديد الياء- والمراد ما يعرى وينكشف منها. انظر: شرح النووي ٣/ ٢٠، والنهاية ٣/ ٢٢٥.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله ومحمد بن رافع كلاهما عن ابن أبي فديك به. انظر: صحيحه، كتاب الحيض، باب تحريم النظر إلى العورات ١/ ١٦٧.\n(^٦) وفي \"ك\" و\"ط\" رواه بدون الواو.\n(^٧) زيد بن الحباب -بضم أوله وموحدتين بينهما ألف مع التخفيف- أبو الحسين.\n(^٨) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن ابن أبي شيبة، عن زيد بن الحباب به. انظر: صحيحه، كتاب الحيض باب تحريم النظر إلى العوارت برقم ٧٤، ١/ ٢٦٦.\n(^٩) بهامش \"ك\" بلغت قراءة على ابن الحصري بحق إجازته من الصفار وابن السمعاني مسند في آخره كتبه ابن قرسق.","vol":"3","page":75},{"text":"<span data-type='title' id=toc-186>باب بيان (^١) الإباحة للرجل أن يغتسل بفضل ماء المرأة، والاغتسال معا (^٢) في إناء واحد [والدليل على إبطال توقيت الماء في الغسل، وإباحة اغتسال الجماعة من الحوض والأوقة (^٣) وغيرها]</span> (^٤).\n_________\n(^١) \" بيان\" لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\" معًا وفي \"ك\" و\"ط\" معها.\n(^٣) هبطة يجتمع فيها الماء … خليقة في بطون الأودية وتكون في الرياض أحيانًا. انظر: لسان العرب ١٠/ ١٢.\n(^٤) ما بين المعقوفتين سقط من \"ك\" و\"ط\".","vol":"3","page":77},{"text":"٨٧٤ - حدثنا أبو حميد المصيصي، نا حجاج، *نا ابن جريج* (^١)، أخبرني عمرو بن دينار، قال: علمي والذي يخطُر على بالي *أنّ أبا الشَعْثاء (^٢) أخبرني أنّ ابن عباس ﵄ أخبره* (^٣) أنّ رسول الله ﷺ كان يغتسل بفضل ميمونة ﵂ (^٤).\n_________\n(^١) ما بين النجمين سقط من \"الأصل\" و\"م\".\n(^٢) هو جابر بن زيد الأزدي البصري.\n(^٣) وفي \"ك\" و\"ط\": (أن أبا الشعثاء قال: أخبرني ابن عباس أخبره) وهو خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم وإسحاق بن إبراهيم كلاهما عن محمد بن بكر، عن ابن جريج به. انظر: صحيحه، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة … برقم ٤٨، ١/ ٢٥٧.","vol":"3","page":77},{"text":"٨٧٥ - حدثنا محمد بن إسماعيل الأحمسي (^١)، وعبد الرحمن بن بشر،\n⦗٧٨⦘ قالا: نا سفيان (^٢) بن عيينة، عن عمرو بن دينار، عن جابر بن زيد، عن ابن عباس ﵄ قال: أخبرتني ميمونة ﵂ أنّ النبيّ ﷺ اغتسل وهي من إناء واحد. وهذا لفظ الأحمسي (^٣).\n_________\n(^١) الأحمسي -بفتح الألف وسكون الحاء المهملة وفتح الميم وفي آخرها السين المهملة- نسبة =\n⦗٧٨⦘ = إلى أحمس، وهي طائفة من بجيلة نزلوا الكوفة أبو جعفر الكوفي. انظر: اللباب ١/ ٣٢.\n(^٢) (سفيان) لم يذكر في \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم عن قتيبة، وابن أبي شيبة، كلاهما عن ابن عيينة به. انظر: صحيحه، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة برقم ٤٧، ١/ ٢٥٧.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم، عن ابن عيينة به. انظر: صحيحه، كتاب الغسل، باب اغتسال الرجل بفضل المرأة برقم ٢٥٣، ١/ ٤٣٦.\nوفي رواية المصنف -رحمه الله تعالى- ذكر اسم والد عمرو، واسم أبي الشعثاء ووالده وذلك من فوائده.","vol":"3","page":77},{"text":"٨٧٦ - حدثنا الربيع بن سليمان، نا الشافعي، نا سفيان (^١)، ح\nوحدثنا الربيع وابن أبي مَسَرّة قالا: نا (^٢) الحميدي، نا سفيان (^٣)، نا عمرو، أخبرني أبو الشعثاء أنَّه سمع ابن عباس ﵄ يقول: حدثتني ميمونة ﵂ أنّها كانت تغتسل هي والنبيّ ﷺ من إناء واحد (^٤).\n⦗٧٩⦘ زاد ابن أبي مسرة قال سفيان: هذا الإسناد كان يُعْجَب به شعبة.\nأخبرني سمعت كأنه اشتهى توصيله.\n_________\n(^١) هو ابن عيينة.\n(^٢) وفي \"ط\": أبنا.\n(^٣) هو ابن عيينة.\n(^٤) انظر: الحديث ٨٧٥ السابق وتخريجه.","vol":"3","page":78},{"text":"٨٧٧ - حدثنا عبد الله بن عبد الحميد القرشي (^١) بالرقة (^٢)، حدثني ابن أبي فديك، أخبرني أفلح بن حُمَيْد (^٣)، عن القاسم، عن عائشة ﵂ أنّها قالت كان رسول الله ﷺ وأنا نغتسل من إناء واحد تختلف فيه أيدينا من الجنابة (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) الرقة -بفتح الراء والقاف المشددة- مدينة مشهورة على طرف الفرات بينها وبين حران ثلاثة أيام، معدودة في بلاد الجزيرة. انظر: الأنساب ٣/ ٨٤، ومعجم البلدان ٣/ ٦٧.\n(^٣) هو أفلح بن حميد بن نافع أبو عبد الرحمن الأنصاري النجاري المدني.\n(^٤) وقد أخرجه الشيخان - رحمهما الله تعالى - عن القعنبي، عن أفلح به. انظر: صحيح مسلم، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة برقم ٤٥، ١/ ٢٥٦، والبخاري كتاب الغسل، باب هل يدخل الجنب يده في الإناء …؟ برقم ٢٦١، ١/ ٤٤٤. إلا أن البخاري لم يذكر قوله: من الجنابة.","vol":"3","page":79},{"text":"٨٧٨ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني أفلح بن حميد الأنصاري أنَّه سمع القاسم بن محمد يقول: سمعت عائشة زوج النبيّ ﷺ تقول: إن كنت (^١) لأغتسل أنا ورسول الله ﷺ من إناء واحد تختلف أيدينا فيه (^٢) وتلتقي (^٣).\n⦗٨٠⦘ رواه وكيع عن أفلح فقال: من الجنابة (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\" إنيّ كنت.\n(^٢) أي أنَّه ﷺ كان يغترف تارة قبلها، وتغترف هي تارة قبله. انظر: الفتح ١/ ٤٤٥.\n(^٣) انظر: الحديث ٨٧٧ السابق وتخريجه. =\n⦗٨٠⦘ = وفي رواية المصنف - رحمه الله تعالى - زيادة لفظة \"وتلتقي\" وذلك من فوائده.\nقال الحافظ ابن حجر: وللإسماعيلي من طريق إسحاق بن سليمان عن أفلح، \"تختلف فيه أيدينا يعني حتى تلتقي\" وللبيهقي من طريقه \"تختلف أيدينا فيه، يعني: وتلتقي\" وهذا يشعر بأن قوله: \"وتلتقي\" مدرج، فلعل الراوي قال: وتلتقي بالمعنى. انظر: الفتح ١/ ٤٤٤ - ٤٤٥.\n(^٤) لم أقف على من أخرجه من طريق وكيع. والله أعلم.","vol":"3","page":79},{"text":"٨٧٩ - حدثنا أبو حميد الحمصي (^١)، نا يحيى بن صالح الوحاظي (^٢) (^٣)، نا معاوية بن سَلَّام (^٤)، عن يحيى بن أبي كثير (^٥)، عن أبي سلمة أخبرته زينب بنت أم سلمة أنّها سمعت أم سلمة ﵂ تقول: كنت أغتسل أنا ورسول الله ﷺ من إناء واحد من الجنابة (^٦).\n_________\n(^١) هو أحمد بن محمد بن المغيرة أبو حميد الأزدي الحمصي العَوْهِيّ. انظر: تهذيب الكمال ١/ ٤٧٢.\n(^٢) الوحاظي -بضم الواو وتخفيف المهملة المفتوحة وسكون الألف وبعدها ظاء معجمة- نسبة إلى وحاظة بن سعد، مات سنة ٢٢٢ هـ روى له الجماعة سوى النسائي: ثقة في نفسه تكلم فيه لرأيه وتجهمه. انظر: اللباب ٣/ ٣٥٤، وتهذيب الكمال ٣١/ ٣٧٥، والكاشف ٢/ ٣٦٨، ومن تكلم فيه وهو موثق ص ١٩٦، والتقريب ص ٥٩١.\n(^٣) (ك ١/ ٢٠٥).\n(^٤) سَلّام -هو بالفتح والتشديد- أبو سلام الدمشقي. توضيح المشتبه ٥/ ٢١٧.\n(^٥) الطائي أبو نصر اليمامي.\n(^٦) وقد أخرجه مسلم - رحمه الله تعالى - عن محمد بن المثنى عن معاذ بن هشام، عن أبيه، =\n⦗٨١⦘ = عن يحيى بن أبي كثير به. انظر: صحيحه، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة برقم ٤٩، ١/ ٢٥٧.","vol":"3","page":80},{"text":"٨٨٠ - حدثنا عَمَّار بن رَجَاء (^١)، نا أبو داود (^٢)، نا هشام (^٣)، نا يحيى، حدثني أبو سلمة، حدثتني زينب، عن أم سلمة ﵂ قالت: بينما أنا مضطجعة مع رسول الله -وذكر الحديث- وكانت هي ورسول الله ﷺ يغتسلان من إناء واحد من الجنابة (^٤).\n_________\n(^١) أبو ياسر الإستراباذي التغلبي صاحب المسند الكبير.\n(^٢) هو سليمان بن داود الطيالسي.\n(^٣) هو ابن أبي عبد الله الدستوائي.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن معاذ بن هشام، عن أبيه. انظر: صحيحه، كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد برقم ٥، ١/ ٢٤٣.\nوأخرجه البخاري -رحمه الله تعالى- عن سعد بن حفص، عن شيبان، عن يحيى به.\nانظر: صحيحه، كتاب الحيض، باب النوم مع الحائض وهي في ثيابها، برقم ٣٢٢، ١/ ٥٠٣.","vol":"3","page":81},{"text":"<span data-type='title' id=toc-187>باب بيان (^١) إباحة ترد الاغتسال من الجنابة (^٢) إذا لم ينزل، وما يعارضه من الأخبار الدالة على إيجاب الاغتسال من مس الختان الختان، وإن لم ينزل.</span>\n_________\n(^١) وفي \"ك\" و\"ط\" ذكر.\n(^٢) وفي \"ك\" \"ط\" من الجماع.","vol":"3","page":82},{"text":"٨٨١ - حدثنا أبي -رحمه الله تعالى-، نا عليّ بن حُجْر، نا إسماعيل (^١)، عن شريك بن أبي نمر (^٢)، عن عبد الرحمن بن أبي سعيد [الخدري] (^٣)، عن أبيه قال: خرجت مع رسول الله ﷺ يوم الاثنين إلى قُبَاء حتى إذا كنّا في بني سالم، وقف رسول الله ﷺ على باب عتبان (^٤) فصرخ به، فخرج *يجر إزاره* (^٥)، فقال رسول الله ﷺ: \"أعجلنا الرجل\".\n⦗٨٣⦘ فقال عتبان: يا رسول الله، أرأيت الرجل يعجل عن امرأته ولم يُمنِ ماذا عليه؟ فقال رسول الله ﷺ: \"إنّما الماء من الماء\" (^٦).\n_________\n(^١) هو إسماعيل بن جعفر بن أبي كثير الأنصاري.\n(^٢) هو شريك بن عبد الله بن أبي نَمِر أبو عبد الله المدني.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) عتبان -بكسر أوله وسكون المثناة، ثم موحدة مفتوحة وآخره نون- ابن مالك بن عمرو بن العجلان الأنصاري الخزرجي صحابي شهير آخى النبي ﷺ بينه وبين عمر ﵄ مات في خلافة معاوية ﵁. انظر: الإصابة ٢/ ٤٥٢، وتبصير المنتبه ٣/ ٩٢٦، والتقريب ص ٣٨٠.\n(^٥) ما بين النجمين سقط من \"م\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، ويحيى بن أيوب وقتيبة، وابن حجر أربعتهم عن إسماعيل بن جعفر به. انظر: صحيحه، كتاب الحيض، باب إنّما الماء من الماء برقم ٨٠، ١/ ٢٦٩.","vol":"3","page":82},{"text":"٨٨٢ - حدثنا عَمّار بن رجاء (^١)، نا أبو عامر العقدي، نا زهير بن محمد (^٢)، عن شريك بن أبي نَمِر، عن عبد الرحمن بن أبي سعيد، عن أبيه أنّ النبيّ ﷺ قال: \"الماء من الماء\" وذكر نحو هذا الحديث (^٣)، إلا أنَّه قال: ابن عتبان (^٤).\n_________\n(^١) هو أبو ياسر التغْلِبي الإستراباذي صاحب المسند الكبير. انظر: السير ١٣/ ٣٥.\n(^٢) هو أبو المنذر التميمي العنبري.\n(^٣) وفي \"ك\" و\"ط\" نحوه.\n(^٤) انظر: الحديث (٨٨١) السابق وتخريجه.\nقال الحافظ ابن حجر -رحمه الله تعالى- في الفتح: ووقع رواية في صحيح أبي عوانة -رحمه الله تعالى- أنَّه ابن عتبان والأول أصح. والله أعلم. انظر: الفتح ١/ ٣٤١.","vol":"3","page":83},{"text":"٨٨٣ - حدثنا الصاغاني، نا نعيم بن حماد (^١)، نا عبد العزيز بن\n⦗٨٤⦘ محمد (^٢)، عن شريك بن أبي نمر بإسناده سمعت النبيّ ﷺ يقول: \"الماء من الماء\" (^٣).\n_________\n(^١) هو نعيم بن حمّاد بن معاوية أبو عبد الله المروزي الأعور مات سنة ٢٢٩ هـ روى له البخاري مقرونًا ومسلم في المقدمة والباقون سوى النسائي، مشهور من الحفاظ، وثقه الإمام أحمد، والعجلي، وقال أبو حاتم: محله الصدق، وضعفه غير واحد لسوء حفظه، ونسبه بعضهم إلى الوضع، وقال الإمام الذهبي في الكاشف: مختلف فيه امتحن فمات محبوسًا بسامراء، وفيمن تكلم فيه وهو موثق: حافظ وثقه أحمد وجماعة =\n⦗٨٤⦘ = واحتج به البخاري … وقال الحافظ ابن حجر: صدوق يخطئ كثيرًا فقيه عارف بالفرائض، وقد تتبع ابن عدي ما أخطأ فيه، وقال: باقي حديثه مستقيم. انظر: العلل للإمام أحمد ٢/ ٣٣١، وتاريخ الثقات ص ٤٥١، والجرح والتعديل ٨/ ٤٦٤، والكامل ٧/ ١٦، وتهذيب الكمال ٢٩/ ٤٦٦، والكاشف ٢/ ٣٢٤، والميزان ٤/ ٣٦٧، ومن تكلم فيه وهو موثق ص ١٨٤، والتقريب ص ٥٦٤، وهدي الساري ص ٤٧٠.\n(^٢) هو الدراوردي.\n(^٣) انظر: الحديث (٨٨١) السابق وتخريجه.","vol":"3","page":83},{"text":"٨٨٤ - حدثنا (^١) يوسف بن سعيد (^٢) بن مسلّم، نا حجاج، أخبرني شعبة، عن الحكم (^٣)، عن ذكوان أبي صالح، عن أبي سعيد الخدري ﵁ أنّ رسول الله ﷺ مرّ على رجل من الأنصار فأرسل إليه فخرج ورأسه يقطر، فقال: \"لعلنا أعجلناك\" قال: نعم، يا رسول الله، قال: \"إذا أُعجِلت أو أُقحِطت فلا غسل عليك وعليك الوضوء\" (^٤).\n_________\n(^١) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" وحدثنا.\n(^٢) (ابن سعيد) لم يذكر في \"ك\" و\"ط\".\n(^٣) هو ابن عتيبة.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار ثلاثتهم عن غندر، عن شعبة به. انظر: صحيحه، كتاب الحيض، باب إنّما الماء من الماء برقم ٨٣، ١/ ٢٦٩، وأخرجه البخاري -رحمه الله تعالى- عن =\n⦗٨٥⦘ = إسحاق بن منصور، عن النضر بن شميل، عن شعبة به. انظر: صحيحه، كتاب الوضوء، باب من لم ير الوضوء إلا من المخرجين من القبل والدبر … برقم ١٨٠، ١/ ٣٤٠. وفي رواية المصنف -رحمه الله تعالى- ذكر كنية ذكوان وذلك من فوائده.","vol":"3","page":84},{"text":"٨٨٥ - حدثنا العطاردي (^١)، نا أبو معاوية (^٢)، عن هشام بن (^٣) عروة، عن أبيه، عن أبي أيوب ﵁ عن أبي بن كعب ﵁ قال: سألت رسول الله ﷺ عن الرجل يصيب من المرأة ثم يُقْحِط؟ قال: \"يغسل ما أصاب منها (^٤) ثم يتوضأ ويصلي\" (^٥).\n_________\n(^١) هو أحمد بن عبد الجبار بن محمد التميمي أبو عمر الكوفي.\n(^٢) هو محمد بن خازم الضرير -وخازم بمعجمتين- الكوفي.\n(^٣) في \"م\": عن، وهو خطأ.\n(^٤) أي: فرجه.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الربيع الزهراني عن غندر عن شعبة عن هشام به. انظر: صحيحه، كتاب الحيض، باب إنما الماء من الماء برقم ٨٤، ١/ ٢٧٠.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد عن يحيى عنه به. انظر: صحيحه، كتاب الغسل، باب غسل ما يصيب من فرج المرأة برقم ٢٩٣، ١/ ١١١.\nوموقع هذا الحديث في \"ك\" و\"ط\" بعد حديث.","vol":"3","page":85},{"text":"٨٨٦ - حدثنا أبو عبيد الله حماد بن الحسن الوراق، نا محمد بن بكر (^١)، أخبرني ابن جريج، أخبرني (^٢) هشام بن عروة، عن عروة بن الزبير (^٣)،\n⦗٨٦⦘ عن زينب بنت أبي سلمة (^٤)، حدثته عن أم سلمة زوج النبيّ ﷺ قالت: دخلت أم سليم أم أنس بن مالك على رسول الله ﷺ فقالت: يا رسول الله، هل على المرأة من غسل إذا احتلمت؟ قال: \"نعم، إذا رأت الماء\" (^٥).\n_________\n(^١) البرساني.\n(^٢) وفي \"ك\" و\"ط\" حدثني.\n(^٣) وفي \"ك\" و\"ط\" عن أبيه.\n(^٤) هنا نسبت إلى أبيها وفي حديث ٩٤/ ٩٥ نسبت إلى أمها.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ٩٠٢ الآتي وتخريجه. وموقع هذا الحديث في \"ك\" و\"ط\" بعد سبعة عشر حديثًا.","vol":"3","page":85},{"text":"٨٨٧ - حدثنا أبو حميد المِصِّيصي [هو: أحمد بن محمد] (^١) مولى بني هاشم (^٢)، نا حجاج (^٣) قال ابن جريج (^٤): حدثني هشام بن عروة، عن أبيه، عن أبي أيوب ﵁ قال: (^٥) حدثني أبي بن كعب ﵁ عن النبيّ ﷺ *أنه سئل إذا جامع أحدنا (^٦) * فَأَكْسل (^٧) ولم يُمْن؟ قال النبيّ ﷺ: \"ليغسلْ ما مسّ المرأة منه وليتوضأ\".\n⦗٨٧⦘ وكان أبو أيوب ﵁ يفتي بهذا عن أبي بن كعب ﵁ (^٨).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وثقه النسائي ومسلمة بن قاسم، وذكره ابن حبان في الثقات. انظر: الثقات ٨/ ٢٨، والتهذيب ١/ ٧٦.\n(^٣) هو ابن محمد الأعور المصّيصي.\n(^٤) \"قال ابن جريج\" سقطت من \"ك\" و\"ط\".\n(^٥) (ك ١/ ٢٠٦).\n(^٦) العبارة هكذا في \"م\": أنَّه قال سئل أرأيت إن جامع أحدنا …\n(^٧) يقال: \"أكسل الرجل في جماعه\" إذا ضعف عن الإنزال. انظرة شرح النووي ٤/ ٣٨.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن المثنى، عن غندر عن شعبة، عن هشام به انظر: صحيحه، كتاب الحيض، باب إنّما الماء من الماء برقم ٨٥، ١/ ٢٧٠. إلا أنَّه ليس عنده جملة: وكان أبو أيوب ﵁ يفتي بهذا … إلخ. وتعد من فوائد المصنّف -رحمه الله تعالى-. وموقع هذا الحديث في \"ك\" و\"ط\" قبل حديث.","vol":"3","page":86},{"text":"٨٨٨ - حدثنا الصاغاني (^١)، نا الحسن بن موسى الأشْيَب (^٢)، نا شيبان (^٣)، عن يحيى بن أبي كثير، عن أبي سلمة أنّ عطاء بن يسار أخبره أن زيد بن خالد الجهني ﵁ أخبره أنَّه سأل عثمان بن عفان ﵁ قال: قلت: أرأيت إذا جامع الرجل امرأته ولم يُمْنِ؟ فقال عثمان ﵁: يتوضأ كما يتوضأ للصلاة، ويغسل ذكره، قال: وقال (^٤) عثمان ﵁: سمعته من رسول الله ﷺ (^٥).\n_________\n(^١) أبو بكر محمد بن إسحاق.\n(^٢) أبو علي البغدادي قاضي الموصل وغيرها. والأشيب -بمعجمة ثم تحتانية-.\n(^٣) هو شيبان بن عبد الرحمن النحوي التميمي مولاهم أبو معاوية البصري نزيل الكوفة، يقال: إنَّه منسوب إلى \"نحوة\" بطن من الأزد لا إلى علم النحو، مات سنة ١٦٤ هـ.\nانظر: التقريب ص ٢٦٩، الأنساب ٥/ ٤٦٨، وهدي الساري ص ٤١١.\n(^٤) في \"ك\" و\"ط\" قال عثمان ﵁.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الوارث بن عبد الصمد، عن أبيه عن جده، عن حسين بن ذكوان عن يحيى به. انظر: صحيحه، كتاب الحيض باب إنّما الماء من الماء برقم ٨٦، ١/ ٢٧٠.\nوأخرجه البخاري -رحمه الله تعالى- أيضا، عن سعد بن حفص عن شيبان به. انظر: =\n⦗٨٨⦘ = صحيحه، كتاب الوضوء باب من لم ير الوضوء إلا من المخرجين من القبل والدبر برقم ١٧٩، ١/ ٧٨. وموقع هذا الحديث في \"ك\" و\"ط\" قبل حديث.","vol":"3","page":87},{"text":"٨٨٩ - حدثنا حمدان بن علي الوراق (^١)، نا أبو سلمة المنقري (^٢)، نا عبد الوارث، أخبرني الحسين (^٣) المعلم، عن يحيى بن أبي كثير عن أبي سلمة، عن عطاء بن يسار، أخبره عن زيد بن خالد قال: سألت عثمان بن عمان ﵁ عن الرجل يجامع امرأته (^٤)، فلا يُنزِل؟ قال: ليس منه إلا الوضوء، وقال (^٥) عثمان ﵁: سمعته من رسول الله ﷺ. قال: فسألت (^٦) الزبير بن العوّام وطلحة بن عبيد الله، وأبي بن كعب ﵁ فقالوا: مثل ذلك (^٧).\n_________\n(^١) أبو جعفر محمد بن علي بن عبد الله البغدادي.\n(^٢) هو موسى بن إسماعيل التبوذكي مشهور بكنيته وباسمه.\n(^٣) وفي \"ك\" و\"ط\" حسن بدون \"ال\" وصوابه (الحسين) كما في الأصل.\n(^٤) وفي \"ط\": أهله.\n(^٥) وفي \"الأصل\" و\"م\" قال بدون الواو.\n(^٦) وفي \"ك\" و\"ط\" وسألت.\n(^٧) انظر: تخريج الحديث (٨٨٨) السابق. وموقع هذا الحديث في \"ك\" و\"ط\" قبل حديث.","vol":"3","page":88},{"text":"٨٩٠ - حدثنا محمد بن عبد الملك (^١) الدَقيقي، وإسحاق بن سيّار (^٢)،\n⦗٨٩⦘ وأبو يوسف الفارسي (^٣)، قالوا: نا عمرو بن عاصم (^٤)، نا همام (^٥)، نا قتادة، ومطر (^٦)، كلاهما عن الحسن (^٧)، عن أبي رافع (^٨)، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا قعد بين شعبها الأربع (^٩) وأجهد نفسه فقد\n⦗٩٠⦘ وجب الغسل\" (^١٠).\n_________\n(^١) هو محمد بن عبد الملك بن مروان بن الحكم أبو جعفر الواسطي.\n(^٢) هو إسحاق بن سيار بن محمد أبو يعقوب النصيبي ١٦٣.\n(^٣) هو يعقوب بن سفيان الفسوي.\n(^٤) هو عمرو بن عاصم بن عبيد الله بن الوازع الكلأبي القيسي أبو عثمان البصري، مات سنة ٢١٣ هـ، روى له الجماعة وثقه ابن سعد، وابن معين، وقال النسائي: ليس به بأس. وذكره ابن حبان في الثقات، وقال أبو داود: لا أنشط لحديثه، وقال الحافظ ابن حجر: بل قد احتج به أبو داود في السنن والباقون، وقال الذهبي: صدوق مشهور، وقال الحافظ في التقريب: صدوق في حفظه شيء. انظر: الطبقات ٧/ ٢٢٢، وسؤالات الآجري ص ٢٣٦، والثقات ٨/ ٤٨١، وتهذيب الكمال ٢٢/ ٨٧، والميزان ٣/ ٢٦٩، والتهذيب ٨/ ٥٨، وهدي الساري ص ٤٣١، والتقريب ص ٤٢٣.\n(^٥) هو همام بن يحيى بن دينار العَوْذِي. انظر: ترجمته في الحديث رقم ١٠١٤.\n(^٦) مطر -بفتحتين- ابن طهمان الوراق أبو رجاء السلمي مولاهم الخراساني، سكن البصرة مات سنة ١٢٥ هـ، خت م ٤، وثقه العجلي، وأبو حاتم، والبزار وضعفه غير واحد في عطاء بن أبي رباح، ووصف بالخطأ، وقال الحافظ: صدوق كثير الخطأ وحديثه عن عطاء ضعيف ا. هـ ولم يخرج له مسلم -رحمه الله تعالى- عن عطاء شيئًا.\nانظر: رجال صحيح مسلم ٢/ ٢٧٨، والتهذيب ١٠/ ١٦٨، والتقريب ص ٥٣٤.\n(^٧) هو ابن أبي الحسن البصري.\n(^٨) هو نفيع الصائغ المدني.\n(^٩) \"شعبها الأربع\" هي اليدان والرجلان، وقيل: الرجلان والشفران فكنّى بذلك عن الإيلاج. انظر: النهاية ٩/ ٤٧٧.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير عن معاذ بن هشام عن أبيه عنه به.\nانظر: صحيحه، كتاب الحيض، باب نسخ الماء من الماء ووجوب الغسل بالتقاء الختانين برقم ٨٧، ١/ ٢٧١.\nوأخرجه البخاري -رحمه الله تعالى-، عن معاذ بن فضالة عن هشام، عن قتادة به.\nانظر: صحيحه، كتاب الغسل باب إذا التقى الختانان برقم ٢٩١، ١/ ١١١. وقتادة في المرتبة الثالثة من المدلسين وقد صرح بالسماع من الحسن عند البخاري. وموقع هذا الحديث في \"ك\" و\"ط\" قبل حديث.","vol":"3","page":88},{"text":"٨٩١ - حدثنا يوسف (^١)، نا محمد بن أبي بكر (^٢)، نا معاذ بن هشام (^٣)، نا أبي، عن قتادة ومطر عن الحسن، عن أبي رافع عن أبي هريرة ﵁ عن النبي ﷺ قال: \"إذا جلس بين شعبها الأربع، [ثم جهدها (^٤) فقد وجب الغسل\".\nوفي حديث مطر: \"وإن لم ينزل\" (^٥).\n_________\n(^١) هو القاضي.\n(^٢) هو المقدمي.\n(^٣) ابن أبي عبد الله الدستوائي.\n(^٤) \"ثم جهدها\" أي دفعها وحفزها، يقال: جهد الرجل في الأمر إذا جدّ فيه وبالغ. انظر: النهاية ١/ ٣٢٠.\n(^٥) انظر: الحديث (٨٩٠) السابق وتخريجه. وموقع هذا لحديث في \"ك\" و\"ط\" قبل حديث.","vol":"3","page":90},{"text":"٨٩٢ - حدثنا يونس بن حبيب قال: ثنا أبو داود (^١)، قال: ثنا شعبة، شعبة، وهشام عن قتادة، عن الحسن، عن أبي رافع، عن أبي هريرة، عن\n⦗٩١⦘ النبيّ ﷺ (^٢) قال: \"إذا قعد بين شعبها الأربع] (^٣)، ثم اجتهد فقد وجب الغسل (^٤).\nقال: وزاد حماد بن سلمة في هذا الحديث \"أنزل أو لم ينزل\" (^٥).\n_________\n(^١) هو سليمان بن داود الطيالسي.\n(^٢) (ك ١/ ٢٠٧).\n(^٣) ما بين المعقوفتين سقط من \"الأصل\" و\"م\"، واستدركته من \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن وهب بن جرير، عن شعبة، وعن محمد بن المثنى، وابن بشار كلاهما عن معاذ بن هشام، عن أبيه به. انظر: صحيحه، كتاب الحيض، باب نسخ الماء من الماء ووجوب الغسل بالتقاء الختانين برقم ٨٧، ١/ ٢٧١.\n(^٥) وقد تقدمت هذه الزيادة في حديث مطر برقم ٨٩١، وقال الحافظ ابن حجر في الفتح ١/ ٤٧١: قوله: \"وإن لم ينزل\" قد وقع في رواية قتادة أيضا، رواه عنه ابن أبي خيثمة في تاريخه ورواه الدارقطني وصححه من طريق علي بن سهل عن عفان، وذكرها أبو داود الطيالسي، عن حماد بن سلمة. انظر: مسنده ص / ٢٢١.","vol":"3","page":90},{"text":"٨٩٣ - حدثنا محمد بن يحيى (^١)، نا عبد الصمد (^٢)، وأبو نعيم (^٣)، قالا: نا هشام (^٤)، ووهب بن جرير (^٥)، قالا: نا شعبة، عن قتادة بنحوه (^٦).\n_________\n(^١) الذهلي.\n(^٢) ابن عبد الوارث العنبري.\n(^٣) هو الفضل بن دُكَيْن، ودكين لقب واسمه: عمرو بن حماد بن زهير الكوفي الأحول.\n(^٤) ابن أبي عبد الله الدستوائي.\n(^٥) ابن حازم الأزدي أبو العباس البصري.\n(^٦) انظر: الحديث (٨٩٢) السابق وتخريجه.","vol":"3","page":91},{"text":"٨٩٤ - حدثنا أيوب بن إسحاق بن سافِري (^١)، ومحمد بن إسماعيل الترمذي أبو إسماعيل قالا: نا محمد بن عبد الله الأنصاري (^٢)، نا هشام بن حسان (^٣)، نا حميد بن هلال (^٤)، عن أبي بردة (^٥)، عن أبي موسى ﵁ قال: كنّا جلوسًا فذكروا (^٦) ما يوجب الغسل فقال من حضر من المهاجرين: إذا مس الختانُ الختان أو خالط الختان الختان فقد وجب الغسلُ [و] قال (^٧) من حضر من الأنصار: لا، حتى يدفق. فقال أبو موسى: أنا آتيكم بالخبر. فقام إلى عائشة ﵂ فسلّم، ثمّ قال: إنّي أريد أن أسألكِ عن شيء وأنا أستحيي. فقالت: لا تستحيي أن تسألني عن شيء كنتَ سائلا عنه أمّكَ التي ولدتكَ، فإنّما أنا أمك. قال: قلت: ما يوجب الغسل؟ فقالت عائشة ﵂: على الخبير سقطت قال رسول الله ﷺ: \"إذا جلس بين شعبها الأربع ومسّ الختان\n⦗٩٣⦘ الختان (^٨) فقد وجب الغسل\" (^٩).\n_________\n(^١) أبو سليمان البغدادي.\n(^٢) أبو عبد الله البصري القاضي.\n(^٣) الأزدي أبو عبد الله البصري.\n(^٤) ابن هبيرة العدوي أبو نصر البصري.\n(^٥) ابن أبي موسى الأشعري واسمه الحارث ويقال: عامر بن عبد الله بن قيس. انظر: التقريب ص ٦٢١.\n(^٦) وفي \"م\" \"فذكر\".\n(^٧) وفي \"الأصل\" و\"م\" قال بدون الواو.\n(^٨) هما موضع القطع من ذكر الغلام وفرج الجارية ويقال لقطعهما الإعذار والخفض.\nانظر: النهاية ٢/ ١٠.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن المثنى عن محمد بن عبد الله الأنصاري به. انظر: صحيحه، كتاب الحيض، باب نسخ الماء من الماء برقم \"٨٨\" ١/ ٢٧١.","vol":"3","page":92},{"text":"٨٩٥ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، حدثني عياض بن عبد الله القرشي (^١)، عن أبي الزبير، عن جابر بن عبد الله ﵄ أخبرتني أم كلثوم (^٢)، عن عائشة ﵂ *زوج النبيّ ﷺ* (^٣) أنّ رجلًا سأل رسول الله ﷺ عن الرجل يجامع أهله ثم يُكْسِل هل عليه من غسل؟ وعائشة ﵂ جالسة، فقال رسول الله ﷺ: \"إنّي لأفعل (^٤) ذلك أنا وهذه\n⦗٩٤⦘ ثم نغتسل\" (^٥).\n_________\n(^١) \"عياض\" بكسر أوله وتخفيف التحتانية وآخره معجمة ذكره ابن حبان في الثقات، وضعفه ابن معين والبخاري، ورمز له الذهبي في الميزان بـ \"صح\" وقال: وثّق، وقال فيمن تكلم فيه وهو موثق: صدوق، وقال أبو حاتم: ليس بالقوي. وقال الحافظ ابن حجر: فيه لين اهـ. ولم يكثر مسلم عنه. انظر: التاريخ الكبير ٧/ ٩٦، الثقات ٨/ ٥٢٤، وتهذيب الكمال ٢٢/ ٥٦٩، والميزان ٣/ ٣٠٧، ومن تكلم فيه وهو موثق ص ٤٩، وتوضيح المشتبه ٦/ ٣٩٨، والتهذيب ٨/ ٢٠١، والتقريب ص ٤٣٧.\n(^٢) بنت أبي بكر الصديق ﵁ وهي تابعية، وتعدّ رواية جابر عنها من رواية الأكابر عن الأصاغر. انظر: شرح النووي ٤/ ٤٢.\n(^٣) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٤) في \"م\": \"لا أفعل\" وهو خطأ، وربما كان رسما قديما في حالة الإثبات.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن معروف، وهارون بن سعيد الأيلي كلاهما، عن ابن وهب به. انظر: صحيحه، كتاب الحيض باب نسخ الماء من الماء، ووجوب الغسل بالتقاء الختانين برقم ٨٩، ١/ ٢٧٢، إلا أن في مسلم: هل عليهما الغسل؟ بالتثنية.\nوقد رواه الإمام أحمد ٦/ ٦٨، والطحاوي ١/ ٥٥، والدارقطني ١/ ١١٢، والبيهقي ١/ ١٦٤، كلهم من طرق عن أبي الزبير به بنحو لفظ مسلم ﵀.\nورواه الإمام أحمد ٦/ ١٦١، والترمذي ١/ ١٨٠، وابن ماجه ١/ ١٩٩، والنسائي ١/ ١٠٨، وابن حبان ٣/ ٤٥٢، والدارقطني ١/ ١١١، كلهم من طرق عن الوليد بن مسلم الدمشقي -وقد صرّح بالتحديث عند الإمام أحمد، وابن ماجه، والنسائي، والدارقطني فانتفت شبهة تدليسه-.\nورواه أبو يعلى ٤/ ٤٤٣ من طريق عيسى بن يونس.\nورواه ابن الجارود ص ٣٤، والطحاوي ١/ ٥٥ من طريق بشر بن بكر.\nورواه ابن حبان ٣/ ٤٥١ من طريق عبد الله بن كثير الدمشقي.\nورواه الدارقطني ١/ ١١١ من طريق الوليد بن مزيد، خمستهم عن الأوزاعي، عن عبد الرحمن بن القاسم، عن أبيه عن عائشة ﵂ أنّها سئلت عن الرجل يجامع ولا ينزل؟ فقالت: فعلت ذلك أنا ورسول الله ﷺ فاغتسلنا جميعًا.\nوقد تابع ابن علية الأوزاعي متابعة تامة عند ابن أبي شيبة ١/ ٨٦، وتابعه وكيع متابعة قاصرة عند ابن أبي شيبة أيضا ١/ ٨٥، إلا أن في السند عبيد الله بن أبي زياد القداح، ليّنه يحيى، وقال الإمام أحمد: صالح الحديث، وقال أبو داود: أحاديثه منكرة، وأما ابن عدي فقال: لم أر له شيئا منكرًا، وقال الحافظ في التقريب: ليس بالقوي. فيكون صالحًا للاعتبار. =\n⦗٩٥⦘ = وقد صحح الحديث الترمذي، وابن حبان، وابن القطان، وأحمد شكر -رحمهم الله تعالى-، وأعلّه البخاري ﵀ بأن الأوزاعي يرويه عن عبد الرحمن بن القاسم مرسلًا.\nولكن قد وجد فيما سبق أن خمسة من الثقات يروونه عن الأوزاعي موصولًا، ولم أقف له على رواية مرسلة بعد بحث، وحتى لو وجدت فإن الوصل يتعين ترجيحه لأنّه قد رواه جمع كثير عن الأوزاعي.\nوأعلّه أيضا بأن أبا الزناد قال: سألت القاسم: هل سمعت في هذا الباب شيئا؟ قال: لا -وقد ذكره البخاري معلقًا هكذا ولم أقف له على إسناد- وقد أجاب عن ذلك من صحح الحديث بأنه يحتمل أن يكون القاسم كان نسيه ثم تذكر فحدث به ابنه، أو كان حدث به ابنه ثم نسي.\nوقال الشيخ أحمد شكر ﵀: والجواب صحيح لأن الأوزاعي إمام حجة ونسيان القاسم محتمل، وقد تأيد حفظه برواية غيره له والله أعلم. اهـ. وذلك في متابعة وكيع وابن علية له كما سبق عند ابن أبي شيبة.\nووقع في السلسلة الضعيفة ٢/ ٤٠٧: اللائق بهذا الحديث أن يكون موقوفًا، وأما رفعه فلا يصح. اهـ. وفي ذلك نظر، فإن الحديث مرفوع كما ترى، لأن المرفوع قوله وفعله وتقريره، وهذا من فعله ﵊. والله ﷾ أعلم. انظر: شرح العلل الكبير للترمذي ١/ ١٨٣، وتعليق أحمد شكر على الترمذي ١/ ١٨٠، وتلخيص الحبير ١/ ١٤٣، وتدريب الراوي ١/ ٢٠٦.","vol":"3","page":93},{"text":"٨٩٦ - حدثنا أبو علي الزعفراني (^١)، نا يزيد بن هارون (^٢)، أنا\n⦗٩٦⦘ سعيد بن أبي عروبة، عن قتادة، عن أنس (بن مالك) (^٣) ﵁ أنّ أم سليم ﵂ سألت رسول الله ﷺ عن المرأة ترى في منامها ما يرى الرجل؟ فقال رسول الله ﷺ: \"إذا رأت ذلك المرأة فلتغتسلْ\".\nفقالت أم سلمة ﵂: واستحييتُ، وقالت: أيكون (^٤) هذا (يا نبي الله؟ فقال نبي الله) (^٥) ﷺ: \"نَعَمْ، فَمِنْ أين يكون الشبهُ؟ إنّ ماء الرجل غليظ أبيض وماء المرأة رقيق أصفر فمن أيّهما علا أو سبق أشبهه الولد\" (^٦).\n_________\n(^١) الحسن بن محمد بن الصبّاح البغدادي.\n(^٢) الواسطي وهو ممن سمع من ابن أبي عروبة قبل الاختلاط. انظر: الكواكب النيرات ص ٢٠٨.\n(^٣) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٤) وفي \"ك\" و\"ط\" أوَ يكون.\n(^٥) في \"ك\" \"ط\": \"يا رسول الله؟ فقال رسول الله\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن عباس بن الوليد، عن يزيد بن زريع، عن ابن أبي عروبة به، انظر: صحيحه، كتاب الحيض باب وجوب الغسل على المرأة بخروج المنيّ منها برقم \"٣٠\" ١/ ٢٥٠. إلا أن في المطبوع من صحيح مسلم (طبعة محمد فؤاد عبد الباقي): فقالت أم سليم: واستحييت … وهو خطأ، وفي صحيح البخاري ١/ ٢٢٨، والترمذي ١/ برقم ٣١١، والنسائي في الكبرى ٥/ ٣٤٠، والبيهقي في السنن الكبرى ١/ ١٦٩: فقالت أم سلمة … كما عند أبي عوانة هنا وهو الصواب.\nوقد نُبِّه في طبعة الحلبي لصحيح مسلم على ذلك ١/ ١٧٢.","vol":"3","page":95},{"text":"٨٩٧ - حدثنا أبو عبيد الله الورّاقُ (^١)، نا محمد بن بكر (^٢)، نا\n⦗٩٧⦘ سعيد بن أبي عروبة، [عن قتادة، عن أنس بن مالك ﵁] (^٣) بإسناده مثله \"فأيّ ماء سبق أو علا فمنه (^٤) (^٥) يكون الولد\" (^٦).\n_________\n(^١) هو حماد بن الحسن بن عنبسة.\n(^٢) ابن عثمان البرساني -بضم الموحدة وسكون الراء ثم مهملة- مات سنة ٢٣٠ هـ، روى له الجماعة، وثقه ابن معين، وأبو داود والعجلي، وقال النسائي: ليس بالقوي، وقال =\n⦗٩٧⦘ = الذهبي: صدوق مشهور له ما ينكر، وقال الحافظ: صدوق قد يخطئ. وهو ممن سمع من ابن أبي عروبة قبل الاختلاط. انظر: تاريخ الدارمي ص ٢١٥، والأنساب ١/ ٥٢١، وتهذيب الكمال ٢٤/ ٥٣٠، والميزان ٣/ ٤٩٢، والتهذيب ٩/ ٧٨، والتقريب ص ٤٧٠، والكواكب النيرات ص ٢٠٨، وفي الأصل وردت أداة الكنية (أبي) قبل (بكر) وضرب عليها.\n(^٣) الزياة من \"ك\" و\"ط\".\n(^٤) في \"م\" \"فمثله\" وهو خطأ.\n(^٥) (ك ١/ ٢٠٨).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث (٨٩٦) السابق وتخريجه، إلا أن جملة \"فأي ماء سبق أو علا فمنه يكون الولد\" ليست في مسلم، ولكن يشهد لها حديث ثوبان عند مسلم أيضا برقم \"٣٤\" ١/ ٢٥٢، كتاب الحيض باب صفة منيّ الرجل والمرأة وسيأتي بعد تسعة أحاديث إن شاء الله تعالى.","vol":"3","page":96},{"text":"٨٩٨ - حدثنا إبراهيم بن مرزوق البصري (^١)، وأحمد بن يحيى السابري (^٢)، قالا: نا عمر بن يونس (^٣)، نا عكرمة (^٤) بن\n⦗٩٨⦘ عمار (^٥)، قال: نا إسحاق بن عبد الله بن أبي طلحة، حدثني أنس (بن مالك) (^٦) ﵁ قال: جاءت أم سليم ﵂ إلى رسول الله ﷺ فقالت وعائشة ﵂ عنده: يا رسول الله، المرأة ترى ما يرى الرجل في المنام، وترى (^٧) من نفسها ما يرى الرجل في (^٨) نفسه؟ فقالت عائشة: يا أم سليم، فضحتِ النساء تربت يمينكِ (^٩). فقال لعائشة: \"بل أنتِ تربت يمينكِ، نَعَمْ فلتغتسل يا أم سليم إذا رأت ذلك\" (^١٠).\n_________\n(^١) لم تذكر النسبة في \"ك\" و\"ط\".\n(^٢) السابري -بفتح السين المهملة وبعدها الألف ثم الباء الموحدة وفي آخرها الراء- هذه النسبة إلى نوع من الثياب يقال لها السابرية. وهو الجرجاني.\n(^٣) ابن القاسم اليمامي.\n(^٤) ابن عمار العجلي اليمامي.\n(^٥) \"ابن عمار\" لم يذكر في \"ك\" و\"ط\".\n(^٦) لم يذكر في \"ك\" و\"ط\".\n(^٧) في \"ك\" و\"ط\": \"فترى\" بالواو.\n(^٨) في \"ك\"و\"ط\" \"من\".\n(^٩) يقال: ترب الرجل إذا افتقر أي لصق بالتراب، وأترب إذا استغنى، وهذه الكلمة جارية على ألسنة العرب لا يريدون بها الدعاء على المخاطب ولا وقوع الأمر به. انظر: النهاية ١/ ١٨٤.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن عمر بن يونس، انظر: صحيحه، كتاب الحيض، باب وجوب الغسل على المرأة بخروج المني منها برقم \"٢٩\" ١/ ٢٥٠، وعكرمة بن عمار مدلس وقد صرح بالتحديث عند أبي عوانة عن إسحاق ويعدّ ذلك من فوائد الاستخراج.","vol":"3","page":97},{"text":"٨٩٩ - حدثنا أبو الأزهر (^١)، نا محمد بن كثير (^٢)، عن الأوزاعي، عن\n⦗٩٩⦘ إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك ﵁ قال: دخلت أم سليم ﵂ على النبيّ ﷺ وعنده أم سلمة ﵂ فقالت: يا رسول الله، المرأة ترى في منامها ما يرى الرجل؟ فقالت أم سلمة ﵂: تربت يداك يا أم سليم، فضحت النساء. فقال رسول الله ﷺ: \"بل أنت تربت يداك، إنّ خيركن التي تسأل عما (يَعْنيها) (^٣) إذا رأت المرأة فلتغتسل\" فقالت أمّ سلمة: وهل للنساء من ماء؟ قال: \"نعم، فأنّى يشبههن الولد؟ إنّما النساء من (^٤) شقائق الرجال\" (^٥).\n_________\n(^١) أحمد بن الأزهر النيسابوري.\n(^٢) هو ابن أبي عطاء الثقفي مات سنة ٢١٦ هـ، د ت س، وثقه ابن معين والحسن بن الربيع، وضعفه غيرهما ووصفوه بالغلط، وقال الحافظ: صدوق كثير الغلط. انظر: =\n⦗٩٩⦘ = الجرح والتعديل ٨/ ٦٩، وتهذيب الكمال ٢٦/ ٣٢٩، الميزان ٤/ ١٨، والتهذيب ٩/ ٤١٥، والتقريب ص ٥٠٤.\n(^٣) وفي \"الأصل\" فعنيها وهو خطأ.\n(^٤) في \"ك\" و\"ط\": \"إنّما هن … \".\n(^٥) وقد أخرجه الدارمي ﵀ عن محمد بن كثير -صدوق كثير الغلط- به كما عند المصنف، وأخرجه الإمام أحمد ﵀ عن أبي المغيرة عبد القدوس بن الحجاج -ثقة- (وقد سقط لفظة \"أبو\" من المطبوع من المسند) عن الأوزاعي، عن إسحاق بن عبد الله بن أبي طلحة، عن جدته أم سليم به. وسئل الإمام أبو حاتم الرازي عن هذا الحديث؟ فقال: إسحاق، عن أم سليم مرسل، وعكرمة بن عمار رواه عن إسحاق عن أنس أن أم سليم وحديث الأوزاعي أشبه مرسل من الموصول اهـ.\nولكن قد وجد أن محمد بن كثير أيضًا يرويه عند المصنف، والدارمي، عن الأوزاعي، عن إسحاق، عن أنس، عن أم سليم موصولًا مثل رواية عكرمة بن عمار، ونظرًا لكون أنس =\n⦗١٠٠⦘ = ﵁ قد سمع هذه القصة من أم سليم ﵄ كما رواها عنه مسلم وغيره وزيادة عدد من وصل على من أرسل فإنه تترجح رواية الوصل على الإرسال هنا، وتتقوى بها رواية الإرسال والله ﷾ أعلم. وقد أخرجه مسلم ﵀ بنحوه عن زهير بن حرب، عن عمر بن يونس، عن عكرمة بن عمار، عن إسحاق به. انظر: الحديث ٨٩٨ السابق، وعنده أن المنكرة عليها أم المؤمنين عائشة ﵂. انظر: المسند ١/ ٣٧٧، وسنن الدارمي ١/ ٢١٥، والعلل ١/ ٦٢، والمراسيل ص ٢٠، وتعليق الشيخ أحمد شكر على جامع الترمذي ١/ ١٩٠، وأطراف المسند المعتلى ٩/ ٤٤٦.","vol":"3","page":98},{"text":"٩٠٠ - حدثنا فَضْلَك الرازي (^١)، وأبو بكر محمد بن الحسن بن الجنيد الفقيه (^٢)، قالا: نا داود بن رشيد (^٣)، نا صالح بن عمر الواسطي، نا أبو مالك الأشجعي (^٤)، عن أنس بن مالك ﵁ قال: سألت امرأةٌ رسول الله ﷺ عن المرأة ترى في منامها ما يرى الرجل في منامه؟ فقال النبيّ ﷺ: \"إذا كان منها ما يكون من الرجل فلتغتسلْ\" (^٥).\n_________\n(^١) اسمه الفضل بن العباس الصائغ.\n(^٢) لم أقف عليه.\n(^٣) رشيد بالتصغير، الخوارزمي، انظر: توضيح المشتبه ٤/ ١٩٣، ووقع في \"م\" \"أبو داود بن رشيد\" وهو خطأ.\n(^٤) هو سعد بن طارق بن أَشْيَم.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن داود بن رشيد به. انظر: صحيحه، كتاب الحيض، باب وجوب الغسل على المرأة بخروج المنيّ منها برقم ٣١، ١/ ٢٥٠.","vol":"3","page":100},{"text":"٩٠١ - حدثنا عليُّ بن عبد العزيز (^١)، نا داود بن\n⦗١٠١⦘ عمرو (^٢)، نا صالح بن عمر بإسناده مثله (^٣).\n_________\n(^١) ابن المرزبان سابور.\n(^٢) ابن زهير الضبي أبو سليمان.\n(^٣) انظر: الحديث ٩٠٠ السابق وتخريجه، وهذا الحديث بكامله سقط من \"م\".","vol":"3","page":100},{"text":"٩٠٢ - حدثنا علي بن حرب نا أبو معاوية نا هشام بن عروة، عن أبيه عن زينب *بنت أم سلمة* (^١)، عن أم سلمة ﵂ قالت: جاءت أم سليم ﵂ إلى النبيّ ﷺ فقالت: إنّ الله لا يستحيي من الحق، فهل على المرأة من غسل إذا احتلمت؟ فقال النبيّ ﷺ: \"نعم إذا رأت الماء فلتغتسل\" فغطّيت وجهي، وقلت: يا رسول الله، أو تحتلم المرأة؟ قال: \"نعم، تربت يداك فَبِمَ أشبهها ولدها؟ \" (^٢).\n_________\n(^١) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى التميمي، عن أبي معاوية به.\nانظر: صحيحه، كتاب الحيض باب وحوب الغسل على المرأة بخروج المني منها، برقم \"٣٢\" ١/ ٢٥١.","vol":"3","page":101},{"text":"٩٠٣ - حدثنا أبو الأزهر، نا عبد الله بن نمير، نا هشام بن عروة ح\nوحدثنا عباس الدوري نا محمد بن بشر [العبدي] (^١)، نا (^٢) هشام [بن عروة] (^٣)، عن أبيه، عن زينب بنت أم سلمة، عن أم سلمة ﵂ قالت: جاءت أم سليم ﵂ إلى النبيّ\n⦗١٠٢⦘ﷺ فقالت: إنّ الله لا يستحيي من الحق، فهل على المرأة من غسل إذا احتلمت؟ فقال النبيّ ﷺ: \"نعم، إذا رأت الماء فلتغتسل\" (فقالت أم سلمة: وهل تحتلم المرأة يا رسول الله) (^٤)؟! قال: \"تربت يداك (^٥) فبم أشْبهها (^٦) ولدها؟ \" (^٧).\n_________\n(^١) لم يذكر في \"ك\" و\"ط\".\n(^٢) (ك ١/ ٢٠٩).\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) في \"الأصل\" و\"م\" العبارة هكذا: \"فغطيت وجهي وقلت: يا رسول الله، أو تحتلم المرأة\"؟.\n(^٥) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" و\"ط\" \"يمينك\".\n(^٦) وفي \"ك\"و\"ط\": يشبهها.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ٩٠٢ السابق وتخريجه.","vol":"3","page":101},{"text":"٩٠٤ - حدثنا يزيد بن سنان (^١) [البصري] (^٢)، نا يحيى بن سعيد القطان، نا هشام [بن عروة] (^٣) بإسناده نحوه (^٤).\n_________\n(^١) سنان -بكسر السين المهملة ثم النون- ابن يزيد الذيّال. انظر: الإكمال ٤/ ٤٣٩.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٠٢ السابق وتخريجه.","vol":"3","page":102},{"text":"٩٠٥ - حدثنا العباس (^١) الدوري، نا سَلْمُ بن قادم (^٢)، نا محمد بن\n⦗١٠٣⦘ حرب (^٣)، عن الزبيدي (^٤)، عن الزهريّ، أخبرني عروة أنّ عائشة ﵂ أخبرته أنّ أمّ سليم الأنصارية -وهي أمّ أنس بن مالك- كلّمت رسول الله ﷺ، وعائشة ﵂ جالسة، فقالت: يا رسول الله، إنّ الله لا يستحيي من الحق، أرأيت المرأة ترى في النوم ما يرى الرجل أتغتسل من ذلك؟ فقال رسول الله ﷺ: \"نعم\".\nفقالت عائشة ﵂ زوج النبيّ ﷺ (^٥): أُفٍ لكِ (^٦) أوَ ترى المرأة ذلك؟ قالت: فالتفت إليَّ رسولُ الله ﷺ فقال: \"تربت يمينك من أين يكون الشبه\"؟\nقيل له: أرأيت إذا لم تهريق (^٧) الماء؟ قال: \"لا غسل إذًا\" (^٨).\n⦗١٠٤⦘ أخبرنا (^٩) أحمد بن عبد الرحمن الوهبي، نا عمّي (^١٠)، أنا (^١١) يونس (^١٢)، عن الزهري، عن عروة، عن عائشة ﵂ عن النبيّ ﷺ، بنحوه (^١٣).\nقال ابن وهب: وحدثني الليث (^١٤)، عن عقيل (^١٥)، عن ابن شهاب، عن عروة أنّ عائشة ﵂ *أخبرته أن أم سليم ﵂ وذكر الحديث بنحوه ومعناه، وفيه أنّ عائشة* (^١٦) ﵂\n⦗١٠٥⦘ قالت: فأقبلت عليها، وقلت: أُفّ لك، وهل ترى ذلك المرأة (^١٧)؟!\nورواه (^١٨) محمد بن يحيى (^١٩)، عن محمد بن الصلت (^٢٠)، نا (^٢١) يحيى بن أبي زائدة (^٢٢)، عن أبيه، عن مصعب بن شيبة (^٢٣)، عن مسافع بن عبد الله (^٢٤)، عن عروة، عن عائشة ﵂ قالت: كنت عند النبيّ ﷺ فسألته امرأة، فقالت: يا رسول الله المرأة إذا احتلمت ورأت الماء تغتسل؟ قال: \"نعم\". فقالت عائشة (^٢٥) ﵂: تربت يداك. فقال رسول الله ﷺ: \"وهل يكون الشبه إلا كذلك إذا علا ماؤها ماء الرجل أشبه الولد أخواله، وإذا علا ماء الرجل ماءها أشبه الولدُ الوالدَ\" (^٢٦).\n_________\n(^١) في \"ك\" و\"ط\" عباس.\n(^٢) ووقع في \"م\" \"سالم\" وهو خطأ، و\"سَلْم\" بفتح أوله وسكون اللام أبو الليث البغدادي ت: ٢٢٨ هـ. قال ابن معين: ليس به بأس ووثقه الخطيب، وأبو علي الأسدي، وذكره ابن حبان في الثقات وقال: يخطئ. انظر: الجرح والتعديل ٤/ ٢٦٨، والثقات ٨/ ٢٩٧، وتاريخ بغداد ٩/ ١٤٥، والإكمال ٤/ ٣٤٥.\n(^٣) المعروف بالأبرش.\n(^٤) الزبيدي -بضم الزاي- هو محمد بن الوليد بن عامر. انظر: الأنساب ٣/ ١٣٥.\n(^٥) لم يذكر هذه الصفة في \"ك\" و\"ط\".\n(^٦) معناه الاستقذار لما شُم، وقيل معناه الاحتقار والاستقلال وهي صوت إذا صوّت به الإنسان عُلِم أنَّه متضجر ومتكره، وقيل: أصل الأف من وسخ الإصبع إذا فتل، وقد أفّفت بفلان وأفَفت به، إذا قلت له: أفّ لك، وفيها لغات وهذه أصحها وأكثرها استعمالًا. انظر: النهاية ١/ ٥٥.\n(^٧) هكذا في النسخ كلها والصحيح من حيث اللغة بحذف الياء: تهرقْ.\n(^٨) وقد أخرجه النسائي بسند صحيح عن محمد بن حرب به. انظر: سننه، كتاب الطهارة باب غسل المرأة ترى في منامها ما يرى الرجل. ١/ ١٠٩. وعلّقه أبو داود عن الزبيدي، انظر: سننه، كتاب الطهارة، باب في المرأة ترى ما يرى الرجل برقم ٢٣٧، ١/ ١٦٢. =\n⦗١٠٤⦘ = وأخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن الليث، عن أبيه، عن جده، عن عقيل، عن الزهري به. انظر: صحيحه، كتاب الحيض باب وجوب الغسل على المرأة بخروج المنيّ منها برقم \"٣١٤\" ١/ ٢٥١. وموقع هذا الحديث في \"ك\" و\"ط\" بعد حديث.\n(^٩) وفي \"ك\" و\"ط\" وقال.\n(^١٠) عبد الله بن وهب.\n(^١١) وفي \"ك\" و\"ط\" ثنا.\n(^١٢) ابن يزيد الأيلي.\n(^١٣) ما علقه المصنف هنا قد أخرجه أبو داود بسند صحيح عن يونس به. انظر: سننه كتاب الطهارة، باب في المرأة ترى ما يرى الرجل برقم ٢٣٦، ١/ ١٦١. وهو في مسلم انظر: الحديث (٨٩٩) السابق وتخريجه.\n(^١٤) ابن سعد.\n(^١٥) عقيل -بضم العين وفتح القاف- ابن خالد الأيلي. انظر: الإكمال ٦/ ٢٤١.\n(^١٦) ما بين النجمين سقط من \"م\".\n(^١٧) ما علقه المصنف هنا قد أخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن الليث عن أبيه عن جده به. انظر: صحيحه، كتاب الحيض، باب وجوب الغسل على المرأة بخروج المنيّ منها برقم ٣١٤، ١/ ٢٥١. وموقعه في \"ك\" و\"ط\" بعد حديث.\n(^١٨) في \"م\" بدون الواو.\n(^١٩) ابن موسى بن حيّويه.\n(^٢٠) ابن الحجاج الأسدي.\n(^٢١) وفي \"ك\" و\"ط\" أخبرنا.\n(^٢٢) ابن زكريا بن أبي زائدة واسمه خالد بن ميمون.\n(^٢٣) ابن جبير المكي.\n(^٢٤) الأكبر.\n(^٢٥) (ك ١/ ٢١٠).\n(^٢٦) ما علّقه المصنف هنا أيضا قد أخرجه مسلم ﵀ عن إبراهيم بن موسى =\n⦗١٠٦⦘ = الرازي وسهل بن عثمان وأبي كريب ثلاثتهم عن ابن أبي زائدة به انظر: صحيحه، كتاب الحيض باب وجوب الغسل على المرأة بخروج المنيّ منها برقم ٣٣، ١/ ٢٥١.\nإلا أن عنده: إذا علا ماء الرجل ماءها أشبه أعمامه.\nوقد ورد الإنكار على أم سليم ﵂ في بعض أحاديث الباب من أم سلمة ﵂ وفي بعضها من عائشة ﵂ فيحمل ذلك على حضورهما القصة وإنكارها جميعًا عليها والله أعلم. انظر: التمهيد ٨/ ٣٣٦، وشرح النووي ٣/ ٢٢٢، والفتح ١/ ٤٦٢.","vol":"3","page":102},{"text":"٩٠٦ - حدثنا أبو حاتم محمد بن إدريس (^١)، وأبو عمر محمد بن عامر الرّملي (^٢)، قالا: نا أبو توبة الربيع بن نافع (^٣)، نا معاوية بن سلّام (^٤)، عن زيد بن سلام أنَّه سمع أبا سلّام حدثني أبو أسماء الرحبي (^٥) أنّ ثوبان مولى رسول الله ﷺ حدثه قال: كنت قاعدًا عند رسول الله ﷺ فجاء حبْرٌ (^٦) من أحبار اليهود، فقال: سلام عليك يا محمد، قال (^٧): فدفعته\n⦗١٠٧⦘ دفعة كاد يُصْرَعُ منها، فقال: لم تدفعني؟ فقلت: ألا تقول: يا رسول الله؟ فقال اليهوديُّ: إنّما (^٨) نسمّيه باسمه الذي سمّاه به أهله. فقال رسول الله ﷺ: \"إنّ اسمي الذي سمّاني به أهلي محمد\". فقال اليهودي: جئت أسألك. فقال له (^٩) رسول الله ﷺ: \"ينفعك شيء إن حدثتك؟ \". قال: أسمع بأذنيّ، فنَكَتَ (^١٠) رسول الله ﷺ بعود معه في الأرض فقال: \"سل\". فقال اليهودي: أين الناس يوم تُبَدَّل الأرض غير الأرض والسماوات؟ قال رسول الله ﷺ: \"هم (^١١) في الظلمة دون الجسر\" (^١٢). فقال (^١٣): من أوّل الناس إجازة (^١٤)؟ قال: \"فقراء المهاجرين\". فقال اليهودي: ما تُحفتهم (^١٥) حين يدخلون الجنة؟ قال:\n⦗١٠٨⦘ \"زيادة كبد النون (^١٦) \" قال: فما غذاؤهم على إِثْرها؟ قال: \"يُنْحر لهم ثور الجنة الذي كان يأكل من أطرافها\". قال: فما شرابهم عليه؟ قال: \"من عين تسمّى سلسبيلًا (^١٧) \". قال: صدقت. قال (^١٨): جئت أسألك عن شيء لا يعلمه أحد من أهل الأرض إلا نبيُّ أو رجل أو رجلان. قال: \"وينفعك إن حدثتك؟ \" قال: أسمع بأذنَيّ، قال: أسألك عن الولد؟ قال: \"ماء الرجل أبيض، وماء المرأة أصفر فإذا اجتمعا فعلا منيُّ الرجل منيَّ المرأة (^١٩) أَذكْر بإذن الله، وإذا علا منيُّ المرأة منيَّ الرجل آنث بإذن الله\" قال اليهودي: لقد صدقْت، وإنّك لنبيّ ثم انصرف. فقال رسول الله ﷺ: \"لقد سألني هذا عن الذي سألني عنه، وما لي علْم بشيء منه حتى أتاني الله به\" (^٢٠).\nرواه يحيى بن حسان (^٢١) عن معاوية\n⦗١٠٩⦘ أذكر وآنث (^٢٢)، ولم يذكر: أذكرا (^٢٣) وآنثا (^٢٤).\n_________\n(^١) هو الإمام الحافظ الرازي.\n(^٢) الأنطاكي، والرملي -بفتح الراء وسكون الميم وفي آخرها اللام- نسبة إلى بلدة من بلاد فلسطين وهي قصبتها يقال لها: الرملة انظر: الأنساب ٣/ ٩١.\n(^٣) الحلبي سكن طرسوس.\n(^٤) وسلّام -بالتشديد- ابن أبي سلام -بالتشديد أيضا- واسمه ممطور، ومعاوية هنا يروي عن أخيه الأكبر زيد عن جده. انظر: الإكمال ٤/ ٤١٠، والتقريب ٥٣٨.\n(^٥) هو عمر بن مرثد. والرحبي -بفتح الراء والحاء المهملة وفي آخرها باء موحدة- نسبة إلى بني رحبة بطن من حمير. انظر: اللباب ٢/ ١٩.\n(^٦) -بالكسر والفتح- واحد الأحبار وهم العلماء. انظر: النهاية ١/ ٣٢٨.\n(^٧) (قال) لم يذكر في \"م\".\n(^٨) وفي \"م\": \"إنا\".\n(^٩) (له) سقط من \"م\".\n(^١٠) أصله من النكت بالحصى، ونكت الأرض بالقضيب وهو أن يؤثر فيها بطرفه فعل المفكّر المهموم، ونكت الأرض أي ضربها بطرف القضيب. انظر: النهاية ٥/ ١١٣.\n(^١١) في \"م\" \"هي\".\n(^١٢) الجسر -بالفتح والكسر- لغتان مشهورتان وهو الصراط. انظر: النهاية ١/ ٢٧٢، والمنهاج للنووي ٣/ ٢٢٧.\n(^١٣) في \"الأصل\" و\"م\" قال بدون الفاء.\n(^١٤) الإجازة من الجواز والعبور. انظر: النهاية ١/ ٣١٤.\n(^١٥) في \"م\" \"تحفهم\" بالجمع. والتحفة -بسكون الحاء وفتحها- واحدة التحف وهي طرفة الفاكهة ثم تستعمل في غير الفاكهة من الألطاف. انظر: النهاية ١/ ١٨٢.\n(^١٦) النوّن: الحوت وجمعه نينان وأصله نونان فقلبت الواو ياء لكسرة النون. النهاية ٥/ ١٣١.\n(^١٧) اسم عين في الجنة. انظر: النهاية ٢/ ٣٨٩.\n(^١٨) (قال) سقط من \"ك\" و\"ط\".\n(^١٩) (ك ١/ ٢١١).\n(^٢٠) وقد أخرجه مسلم -رحمه الله تعالى- عن الحسن بن علي الحلواني عن أبي توبة به.\nانظر: صحيحه، كتاب الحيض باب صفة مني الرجل ومنيّ المرأة وأن الولد مخلوق من مائهما برقم ٣٤، ١/ ٢٥٢ - ٢٥٣، إلا أن عنده: كنت قائمًا، وأذكرا وآنثا. وموقع هذا الحديث في \"ك\" و\"ط\" بعد حديث.\n(^٢١) أبو زكريا البصري.\n(^٢٢) وهذا اللفظ هو المطابق لما أخرجه أبو عوانة ﵀ من حديث أبي توبة الربيع بن نافع، عن معاوية بن سلام به.\n(^٢٣) أي: ليس بالتثنية وأذكرا أي ولد ذكرًا، وآنثا ولد أنثى. انظر: النهاية ٢/ ١٦٣، وشرح النووي ٣/ ٢٢٧.\n(^٢٤) ما علّقه المصنف هنا قد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن عبد الرحمن الدارمي عن يحيى بن حسان به. انظر: صحيحه، كتاب الحيض باب صفة مني الرجل والمرأة ١/ ٢٥٣.","vol":"3","page":106},{"text":"<span data-type='title' id=toc-188>باب بيان (^١) صفة الأواني التي كان يغتسل منها رسول الله ﷺ، وصفة غسل رأسه من الجنابة دون سائر جسده.</span>\n_________\n(^١) (باب) لم يذكر \"ك\" و\"ط.","vol":"3","page":110},{"text":"٩٠٧ - حدثنا الربيع بن سليمان، نا (^١) الشافعي، أنا سفيان (^٢) بن عيينة، عن الزهري، عن عروة، عن عائشة ﵂ أنّ رسول الله ﷺ كان يغتسل من القدَحِ وهو الفَرْق (^٣)، وكنت أغتسل أنا وهو من إناء واحد.\nقال سفيان: الفرَق ثلاثة آصُع (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\" \"أبنا\".\n(^٢) لم يذكر باسمه في \"ك\" و\"ط\".\n(^٣) الفرق بالتحريك مكيال يسع ستة عشر رطلًا وهي اثنا عشر مُدًّا أو ثلائة آصع عند أهل الحجاز.\nوقيل: الفرق خمسة أقساط، والقسط نصف صاع. فأما الفرق بالسكون فمائة وعشرون رطلًا. انظر: النهاية ٣/ ٤٣٧.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة وابن أبي شيبة، وعمرو الناقد، وزهير أربعتهم، عن سفيان به. انظر: صحيحه، كتاب الحيض باب القَدر المستحب من الماء في غسل الجنابة وغسل الرجل والمرأة في إناء واحد في حالة واحدة، وغسل أحدهما بفضل الآخر برقم ٤٠، ١/ ٢٥٥.\nوعنده في القدح وقد فسره لفظ أبي عوانة -رحمه الله تعالى- أي من القدح، ويعدّ هذا من فوائد الاستخراج.","vol":"3","page":110},{"text":"٩٠٨ - حدثنا محمد بن الخليل (^١)، نا يونس بن محمد (^٢) ح\nوحدثنا يونس بن عبد الأعلى، نا شعيب بن الليث (^٣)، كلاهما قالا: نا الليث، عن ابن شهاب، عن عروة، عن عائشة ﵂ قالت: كان النبيّ ﷺ يغتسل في القدح -وهو الفرق-، وكنت أغتسل أنا (^٤) ورسول الله ﷺ من إناء واحد.\nهذا (^٥) لفظ محمد (^٦) (^٧).\n_________\n(^١) ابن عيسى المخرمي -بالمعجمة والتثقيل- أبو جعفر الفلاس.\n(^٢) أبو محمد المؤدِّب.\n(^٣) ابن سعد بن عبد الرحمن الفهمي.\n(^٤) (أنا) سقط من \"ك\" و\"ط\".\n(^٥) (هذا) لم يذكر في \"ك\" و\"ط\".\n(^٦) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" ابن الخليل.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة، وابن رمح كلاهما عن الليث به. انظر: صحيحه، كتاب الحيض باب القدر المستحب من الماء في غسل الجنابة، وغسل الرجل والمرأة في إناء واحد في حالة واحدة وغسل أحدهما بفضل الآخر برقم ٤٠، ١/ ٢٥٥.","vol":"3","page":111},{"text":"٩٠٩ - حدثنا محمد بن الصباح (^١)، ومحمد بن مُهِلّ (^٢)، قالا: نا عبد الرزاق، أنا معمر، عن الزهري، بإسناده من إناء واحد قدر الفرق (^٣).\n_________\n(^١) هو محمد بن إسحاق بن الصبّاح الصنعاني، لم أقف عليه.\n(^٢) هو محمد بن عبد الله بن المهل -بضم الميم كسر الهاء وتشديد اللام- الصنعاني.\nويرى الحافظ المزي أن الصواب في اسمه هو محمد بن عبد الأعلى الصنعاني.\n(^٣) وقد أخرجه عبد الرزاق في المصنف كتاب الطهارة باب الجنبان يشرعان معًا برقم =\n⦗١١٢⦘ ١٠٢٧، ١/ ٢٦٧، والنسائي في الصغرى، كتاب الطهارة، باب ذكر الدلالة على أنَّه لا وقت في ذلك برقم ٢٣١، ١/ ١٢٨، والبيهقي في السنن الكبرى كتاب الطهارة باب لا وقت فيما يتطهر به المتوضئ ١/ ١٩٤ بأسانيد صحاح عن ابن المبارك وعبد الرزاق به. وصححه الشيخ الألباني حفظه الله. انظر: صحيح سنن النسائي برقم ٢٢٥، ١/ ٤٩. وأخرجه مسلم -رحمه الله تعالى- بنحوه عن قتيبة عن الليث عن الزهري به. انظر: الحديث رقم ٩٠٨ السابق.","vol":"3","page":111},{"text":"٩١٠ - حدثنا شعيب بن شعيب بن إسحاق (^١)، نا مروان (^٢)، نا الليث بمثله (^٣).\n*رواه شَبَابَة (^٤)، عن الليث (^٥)، عن يزيد (^٦)، عن عراك (^٧)، عن حفصة بنت عبد الرحمن بن أبي بكر، أنّ عائشة ﵂ أخبرتها أنّها كانت تغتسل هي والنبيّ ﷺ في إناء واحد يسع ثلاثة أمداد (^٨)\n⦗١١٣⦘ أو قريبًا من ذاك\"* (^٩) (^١٠).\n_________\n(^١) أبو محمد الدمشقي.\n(^٢) ابن محمد الطاطري -بمهملتين مفتوحتين- انظر: اللباب ٢/ ٢١٨.\n(^٣) وقد أخرجه مسلم ﵀ عن قتيبة، وابن رمح عن الليث به. انظر: الحديث ٩٠٨ السابق وتخريجه.\n(^٤) ابن سوّار أبو عمرو المدائني.\n(^٥) ابن سعد الفهمي.\n(^٦) ابن أبي حبيب الأزدي المصري.\n(^٧) ابن مالك الغفاري.\n(^٨) الأمداد جمع مُدّ -بضم الميم- وهو رطل وثلث بالعراقي عند الشافعي وأهل الحجاز، ورطلان عند أبي حنيفة وأهل العراق. انظر: النهاية ٤/ ٤٠٨.\n(^٩) ما علقه المصنف هنا قد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع عن شبابة به. انظر: صحيحه، كتاب الحيض باب القدر المستحب من الماء في غسل الجنابة برقم ٤٤، ١/ ٢٥٦.\n(^١٠) ما بين النجمين موقعه في \"ك\" و\"ط\" بعد ثلاثة أحاديث، والذي يظهر من السياق أن كونه هنا أنسب والله ﷾ أعلم.","vol":"3","page":112},{"text":"٩١١ - حدثنا محمد بن عيسى العطار (^١)، نا يزيد بن هارون، أنا شعبة بن الحجاج (^٢)، عن أبي بكر بن حفص (^٣)، عن أبي سلمة عن عائشة ﵂ قال: سألها أخوها من الرضاعة عن غسل رسول الله (^٤) ﷺ من الجنابة؟ فدعت بإناء قدر الصاع فاغتسلت وصَبّت على رأسها ثلاثًا (^٥).\n_________\n(^١) \"العطار\" نسبة إلى بيع العِطْر والطيب. انظر: الأنساب ٨/ ٤٧٤. وهو محمد بن عيسى بن أبي موسى الأبرص أبو جعفر البغدادي، الأفواهي.\n(^٢) (ابن الحجاج) لم يذكر في \"ك\" و\"ط\".\n(^٣) مشهور بكنيته واحمه عبد الله بن حفص بن عمر بن سعد بن أبي وقاص.\n(^٤) وفي \"ك\" و\"ط\" النبي.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ، عن أبيه عن شعبة به.\nانظر: صحيحه، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة … برقم ١٠٤٢/ ٢٥٦، وأخرجه البخاري -رحمه الله تعالى- أيضا عن عبد الله بن محمد، عن عبد الصمد، عن شعبة به. انظر: صحيحه مع الفتح كتاب الغسل باب الغسل بالصاع ونحوه برقم ٢٥١، ١/ ٤٣٤.","vol":"3","page":113},{"text":"٩١٢ - حدثني (^١) عبد الله بن أحمد بن حنبل نا عبيد الله بن معاذ بن معاذ نا معاذ بن معاذ، عن شعبة، عن أبي بكر بن حفص عن أبي سلمة عن عائشة ﵂ قالت: \"كنّ أزواجُ النبيّ ﷺ يَأْخُذْنَ (^٢) من رؤوسهنّ حتى تكون كالوفرة (^٣) \" (^٤).\n_________\n(^١) في \"ط\" حدثنا.\n(^٢) هكذا في \"الأصل\" و\"م\" وصحيح مسلم، وفي \"ك\" و\"ط\" أخذهن وهو خطأ.\n(^٣) الوفرة: شعر الرأس إذا وصل إلى شحمة الأذن. انظر: النهاية ٥/ ٢١٠.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ به. انظر: الحديث ٩١١ السابق وتخريجه.","vol":"3","page":114},{"text":"٩١٣ - حدثني عبد الله بن أحمد بن حنبل، حدثني أبو عبد الرحمن الحلبي (^١)، نا أبو بكر الأَعْيَن (^٢)، عن حميد الخزاز (^٣)، عن أحمد بن حنبل عن علي بن المديني، عن عبد الرحمن بن مهديّ، عن معاذ بن معاذ بنحوه (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) هو محمد بن أبي عتّاب البغدادي مات ٢٤٠ هـ. روى عن الإمام أحمد ومات قبله.\nانظر: تهذيب الكمال ٢٦/ ٧٨.\n(^٣) هو حميد بن الربيع بن حميد بن مالك أبو الحسن الكوفي مات ٢٥٨ هـ. يروي عن هشيم وطبقته، ضعفه جدًّا ابن معين، والنسائي، وابن عدي، وأحسن القول فيه الإمام أحمد، والدارقطني، وقال عثمان بن أبي شيبة: أنا أعلم الناس به، هو ثقة لكنه شره التدليس، انظر: تاريخ بغداد ٨/ ١٦٢، والأنساب ٢/ ٣٥٦، والميزان ١/ ٦١١، واللسان ٢/ ٤١٧.\n(^٤) هكذا ورد هذا السند في جميع نسخ أبي عوانة -رحمه الله تعالى- والحديث في مسند الإمام أحمد من طريقين عن شعبة، وليس هناك واسطة بين عبد الله وأبيه =\n⦗١١٥⦘ = -رحمهما الله تعالى-، وهو في مسلم انظر: الحديث ٩١١ السابق.","vol":"3","page":114},{"text":"٩١٤ - حدثنا يزيد بن سنان البصري (^١)، نا أبو عاصم (^٢)، عن حنظلة (^٣) (^٤) سمعت القاسم [بن محمد] (^٥)، يقول: سمعت عائشة ﵄ تقول: كان رسول الله ﷺ يغتسل في حِلاب (^٦) مثل هذا، ووصف أبو عاصم بيده؛ أقلّ من شبر في شبر، فكان يأخذ غرفة بكفيه فيجعلها على شقه الأيمن، ثم يأخذ غرفة أخرى بكفيه فيجعلها على شقه الأيسر ثم يأخذ غرفة بيديه فيجعلها على وسط (^٧) رأسه (^٨).\n_________\n(^١) لم يذكر النسبة في \"ك\" و\"ط\".\n(^٢) هو الضحاك بن مخلد، وقد صرح به الحافظ في الفتح ١/ ٤٤٢.\n(^٣) ابن أبي سفيان بن عبد الرحمن القرشي.\n(^٤) (ك ١/ ٢١٢).\n(^٥) الزيادة من \"ك\" و\"ط\".\n(^٦) الحلاب: إناء يسع قدر حلبة ناقة. وهو المحلب بكسْر الميم. انظر: غريب الحديث للخطابي ١/ ٥١٥.\n(^٧) هو بفتح السين قال الجوهري: كل موضع صلح فيه \"بين\" فهو وسط بالسكون، وإن لم يصلح فهو بالتحريك انظر: الصحاح ٣/ ١١٦٨.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن ابن المثنى، عن أبي عاصم به، انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة برقم ٣٩، ١/ ٢٥٥.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن محمد بن المثنى، عن أبي عاصم به.\nانظر: صحيحه، كتاب الغسل باب من بدأ بالحلاب برقم ٢٥٨، ١/ ٤٣٩ مع الفتح. إلا أن رواية أبي عوانة مفصلة وفيها وصف الحلاب من أبي عاصم ويعدّ ذلك =\n⦗١١٦⦘ = من فوائد الاستخراج.\nوقد أخرج وصف الحلاب هذا ابن حبان، والبيهقي بأسانيد صحيحه عن أبي عاصم به.\nانظر: صحيح ابن حبان ٣/ ٤٦٩ برقم ١١٩٧، والسنن الكبرى ١/ ١٨٤.","vol":"3","page":115},{"text":"٩١٥ - حدثنا العباس (^١) بن محمد (^٢) الدوري، نا أبو عاصم بإسناده كان النبيّ ﷺ إذا اغتسل من الجنابة دعا بشيء نحو الحلاب فأخذ بكفيه (^٣) بدأ بشق رأسه الأيمن ثم الأيسر، ثم أخذ بكفيه فقال (^٤) بهما على رأسه (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\" عباس.\n(^٢) ابن محمد لم يذكر في \"ك\"و\"ط\".\n(^٣) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" و\"ط\" وصحيح مسلم بكفه.\n(^٤) أي: أفرغ على رأسه قال ابن الأثير: العرب تجعل القول عبارة عن جميع الأفعال. انظر: النهاية ٤/ ١٢٤.\n(^٥) وقد أخرجه الشيخان من طريق أبي عاصم به. انظر: تخريج الحديث (٩١٤) السابق.","vol":"3","page":116},{"text":"٩١٦ - حدثنا أبو قلابة (^١)، نا سعيد بن عامر (^٢)، نا شعبة، عن أبي إسحاق (^٣)، عن سليمان بن صرد (^٤)، عن جبير بن مطعم ﵃ قال: ذكر\n⦗١١٧⦘ عند النبيّ ﷺ غسل الجنابة (^٥) فقال: \"أمّا أنا فأفْرِغ على رأسي ثلاثًا\" (^٦).\n_________\n(^١) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٢) -الضبعي -بضم المعجمة وفتح الموحدة- مات سنة ٢٠٨ هـ روى له الجماعة ثقة صالح، وقال أبو حاتم: ربما وهم. انظر: الأنساب ٤/ ٨، وتهذيب الكمال ١٠/ ٥١٠، والتقريب ص ٢٣٧.\n(^٣) هو عمرو بن عبد الله السبيعي -بفتح المهملة كسر الموحدة- أحد الأعلام الأثبات.\n(^٤) صرد -بضم المهملة وفتح الراء- الخزاعي صحابي قتل بعين الوردة ﵁. =\n⦗١١٧⦘ = انظر: الإصابة ٢/ ٧٥.\n(^٥) وفي \"ك\" و\"ط\": ذكر غسل الجنابة عند النبي ﷺ.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن بندر، عن غندر، عن شعبة به. انظر: صحيحه، كتاب الحيض باب استحباب إفاضة الماء على الرأس وغيره ثلاثًا برقم ٥٥، ١/ ٢٥٩. وأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم، عن زهير عن أبي إسحاق به. انظر: صحيحه، كتاب الغسل باب من أفاض على رأسه ثلاثًا برقم ٢٥٤، ١/ ٤٣٧ مع الفتح.","vol":"3","page":116},{"text":"٩١٧ - حدثنا محمد بن إسماعيل الأحمسي (^١)، نا وكيع بن الجرّاح عن سفيان (^٢)، عن أبي إسحاق، عن سليمان بن صُرَد ﵃ عن جبير بن مطعم ﵃ قال: تذاكرنا الغسل عند النبيّ ﷺ فقال: \"أمّا أنا فأفيض على رأسي ثلاثًا\" (^٣).\n⦗١١٨⦘ رواه محمد بن يحيى (^٤)، عن سعيد بن منصور (^٥)، نا هشيم (^٦)، عن أبي بشر (^٧)، عن أبي سفيان (^٨)، عن جابر ﵃ أنّ وفد ثقيف سألوا النبيّ (^٩) ﷺ فقالوا: إن أرضنا أرض باردة فكيف بالغسل؟ فقال: \"أمّا أنا فأفرغ على رأسي ثلاثًا\" (^١٠).\n_________\n(^١) الأحمسي -بمهملتين- انظر: التقريب ص ٤٦٨.\n(^٢) الثوري.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن يحيى بن يحيى، وقتيبة، وابن أبي شيبة، ثلاثتهم عن أبي الأحوص، عن أبي إسحاق به. انظر: صحيحه، كتاب الحيض باب استحباب إفاضة الماء عن الرأس وغيره ثلاثًا برقم ٥٤، ١/ ٢٥٨.\nوأخرجه البخاري -رحمه الله تعالى- انظر: الحديث ٩١٠ السابق وتخريجه. وسفيان الثوري قد نصّ على سماعه من أبي إسحاق قبل الاختلاط ويعدّ ذلك فائدة من فوائد الاستخراج. انظر: الكواكب النيرات ص ٣٤١.\n(^٤) الذهلي.\n(^٥) ابن شعبة الخراساني ثقة مصنف، وكان لا يرجع عما في كتابه لشدة وثوقه به. انظر: التقريب ص ٢٤١.\n(^٦) هشيم -بالتصغير- ابن بشير -بوزن عظيم- السلمي.\n(^٧) هو جعفر بن إياس مشهور بكنيته أحد الثقات إلا أن شعبة ضعفه في حبيب بن سالم، ومجاهد، ولم يخرج له الشيخان عنهما. انظر: تهذيب الكمال ٥/ ٥، والميزان ١/ ٤٠٢، وهدي الساري ص ٤١٤.\n(^٨) هو طلحة بن نافع الواسطي، وثقه الإمام أحمد، والنسائي، والبزار، والذهبي، وغيرهم، وتُكلم في روايته عن جابر ﵁ بأنّها صحيفة، ولكن قد أثبت البخاري سماعه منه، وقد ذكر أبو سفيان نفسه أيضا؛ بأنه قد جاور جابرًا بمكة ستة أشهر، وكان يحفظ، وكان سليمان اليشكري يكتب. انظر: المراسيل ص ٢٠٢، والبيان والتوضيح ص ٨٧، وشرح علل الترمذي ٢/ ٨٥٢، والتهذيب ٥/ ٢٧، والميزان ٢/ ٤٣٢، وهدي الساري ص ٤٣١.\n(^٩) وفي \"ك\" و\"ط\" رسول الله.\n(^١٠) وما علقه المصنف هنا قد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وإسماعيل بن سالم، عن هشيم به. انظر: صحيحه، كتاب الحيض باب استحباب إفاضة الماء على الرأس وغيره ثلاثًا برقم ٥٦، ١/ ٢٥٩.","vol":"3","page":117},{"text":"<span data-type='title' id=toc-189>باب (^١) (بيان الغسل، وما ابتدأ به) (^٢) رسول الله ﷺ في غسله، وأنّه ابتدأ بغسل يمينه من الجنابة، والابتداء بالوضوء، ثم بغسل (^٣) الجسد، والدليل على أنّه لا يجب عليه الوضوء بعد الغسل.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": بيان غسل ما ابتدأ به … وهو خطأ.\n(^٣) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": غسل بحذف الباء.","vol":"3","page":119},{"text":"٩١٨ - حدثنا يونس بن عبد الأعلى، نا ابن وهب، حدثني مخرمة بن بكير، عن أبيه، عن أبي سلمة بن عبد الرحمن قال: قالت عائشة ﵂: كان رسول الله ﷺ إذا اغتسل بدأ بيمينه، فصبّ عليها من الماء فغسلها ثم صبّ الماء على الأخرى بيمينه وغسل يمينه بشماله (^١) حتى إذا فرغ من ذلك، ثم ذكر نحو هذا (^٢)، يعني؛\n⦗١٢٠⦘ مثل حديث هشام بن عروة (^٣)، عن أبيه، عن عائشة ﵂.\n_________\n(^١) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": ثم صبّ الماء على الأذى الذي بيمينه وغسل عنه بشماله.\nوبهامش \"ك\": \"في نسخة؛ ثم صبّ الماء على يمينه وغسل يمينه بشماله وهو أصح\". اهـ.\nوالصواب ما في \"ك\" و\"ط\" إلا أنَّه سقطت فيهما لفظة \"به\"، فتكون العبارة الصحيحة هكذا: ثم صب الماء على الأذى الذي (به) بيمينه وغسل عنه بشماله.\nكما في صحيح مسلم. والله أعلم.\n(^٢) وقد أخرجه مسلم ﵀ عن هارون بن سعيد الأيلي، عن ابن وهب به، انظر: صحيحه، كتاب الحيض باب القدر المستحب من الماء في غسل الجنابة برقم ٤٣، ١/ ٢٥٦.\nوقد روى ابن وهب عن مخرمة عند مسلم بصيغة الإخبار، وفي أبي عوانة بصيغة =\n⦗١٢٠⦘ = التحديث وهي أرفع، ويعدّ ذلك من فوائده.\n(^٣) لم يذكر نسبته في \"ك\" و\"ط\" وحديث هشام المشار إليه هو الذي يلي هذا الحديث.","vol":"3","page":119},{"text":"٩١٩ - حدثنا (^١) أبو داود الحراني (^٢)، ومحمد بن عبد الوهاب (^٣)، قالا: نا جعفر بن عون (^٤)، نا (^٥) هشام [بن عروة] (^٦)، عن أبيه عن عائشة ﵂ قالت: كان رسول الله (^٧) ﷺ يبدأ فيغسل يديه، ثم يتوضأ وضوءه للصلاة، ثم يدخل كفيه في الماء فَيُخَلِّل بهما أصول الشعر (^٨) حتى إذا رأى أنَّه قد استوفى البشرة غرف بيده ثلاث غرفات فصبّها على رأسه ثم اغتسل (^٩).\n_________\n(^١) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": أخبرنا.\n(^٢) هو سليمان بن سيف.\n(^٣) هو محمد بن عبد الوهاب بن حبيب أبو أحمد الفراء.\n(^٤) هو جعفر بن عون بن جعفر بن عمرو الكوفي.\n(^٥) كذا في \"الأصل\". وفي بقية النسخ: أبنا.\n(^٦) الزيادة من \"ك\" و\"ط\".\n(^٧) (ك ١/ ٢١٣).\n(^٨) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": شعره.\n(^٩) وقد أخرجه مسلم ﵀ بنحوه عن قتيبة بن سعيد وزهير بن حرب كلاهما، عن جرير، عن هشام به. انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة ١/ ٢٥٣. وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك، =\n⦗١٢١⦘ = عن هشام به. انظر: صحيحه مع الفتح كتاب الغسل باب الوضوء قبل الغسل برقم ٢٤٨، ١/ ٤٢٩.\nوأخرجه البيهقي من طريق محمد بن عبد الوهاب، عن جعفر بن عون به. انظر: السنن الكبرى ١/ ١٧٣، كتاب الطهارة، باب الوضوء قبل الغسل.","vol":"3","page":120},{"text":"٩٢٠ - حدثنا الحارث بن أبي أسامة (^١)، نا محمد بن كنّاسة (^٢)، نا هشام بن عروة بإسناده إلى قوله: للصلاة، ثم يخلّل شعره بالماء، ثم يفيض عليه ثلاثًا بيديه، ثم يغتسل (^٣).\n_________\n(^١) الحارث بن محمد بن أبي أسامة صاحب المسند.\n(^٢) محمد بن عبد الله بن عبد الأعلى المعروف بابن كنّاسة.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه، انظر: الحديث ٩١٩ السابق وتخريجه.","vol":"3","page":121},{"text":"٩٢١ - حدثنا أحمد بن عبد الجبار، نا حفص بن غياث (^١)، عن هشام [بن عروة] (^٢)، عن أبيه، عن عائشة ﵂ قالت: كنت إذا وضعت له غُسْله من الجنابة بدأ فغسل (^٣) يديه، ثمّ توضأ وضوءه للصلاة، ثم أدخل أصابعه في أصول الشعر حتى يرى أنه (^٤)، قد استبرأ البشرة (^٥)، ثم يفيض على سائر جسده (^٦).\n⦗١٢٢⦘ رواه أبو معاوية فقال: ثم غسل رجليه (^٧). وقالت: كان رسول الله ﷺ. ورواه عليّ بن مسهر (^٨)، وابن نمير (^٩)، وليس في حديثهما غسل الرجلين (^١٠).\n_________\n(^١) غِيَاث القاضي الكوفي.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) وفي \"ك\" فيغسل.\n(^٤) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": (أنْ) وهو المطابق لما في صحيح مسلم.\n(^٥) أي أوصل البلل إلى جميع البشرة. انظر: مجمع البحار ١/ ١٦٥.\n(^٦) وقد أخرجه مسلم ﵀ بنحوه. انظر: الحديث ٩١٩ السابق وتخريجه.\n(^٧) وقد أخرج مسلم ﵀ رواية أبي معاوية هذه عن يحيى بن يحيى التميمي عنه عن هشام بن عروة به. انظر: صحيحه، كتاب الحيض، باب صفة غسل الجنابة برقم ٣٥، ١/ ٢٥٣.\nوقال البيهقي ﵀: قوله: ثم غسل رجليه؛ غريب صحيح حفظه أبو عوانة دون غيره من أصحاب هشام من الثقات … انظر: السنن الكبرى ١/ ١٧٤. اهـ.\nوقد تابع أبا معاوية حماد بن سلمة متابعة قاصرة عند الطيالسيّ، عن عطاء بن السائب، عن أبي سلمة، عن عائشة ﵂ به. وعطاء صدوق اختلط، ولكن حماد بن سلمة ممّن سمع منه قبل الاختلاط على الصحيح ومع ذلك، فقد خالفه ثمانية من ثقات أصحاب هشام وهم: جرير، وابن مسهر، وابن نمير، ووكيع، وابن عون، وابن كنّاسة، وابن غياث، وزائدة فلم يذكرا هذه الزيادة، والظاهر أن ذكرها وهم من أبي معاوية انتقل ذهنه من حديث عائشة إلى حديث ميمونة الذي ورد في آخره: ثم تنهى عن مقامه ذلك، فغسل رجليه والله أعلم. انظر: مسند الطيالسي ص ٢٠٧، والمعرفة والتاريخ ٣/ ٨٤، وتهذيب الكمال ٢٠/ ٩٣ مع تعليقة رقم ٤، والفتح ١/ ٤٣٠، وفتح المغيث ٤/ ٣٧٣، وتدريب الراوي ٢/ ٣٧٢، ونهاية الاغتباط ص ٢٤٦.\n(^٨) مسهر -بضم الميم وسكون المهملة كسر الهاء- الكوفي. انظر: توضيح المشتبه ٨/ ١٨٠، والتقريب ص ٤٠٥.\n(^٩) هو عبد الله بن نمير.\n(^١٠) ما علّقه المصنف هنا قد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر، عن علي بن مسهر، وعن أبي كريب، عن ابن نمير كلاهما عن هشام به. انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة ١/ ٢٥٣.","vol":"3","page":121},{"text":"<span data-type='title' id=toc-190>باب (^١) بيان دلك الشمال بالأرض بعه غسل الفرج، وغسل الرجلين في الوضوء بعد غسل الجسد، بعه [أن] (^٢) تنحى عن مقامه </span>(^٣).\n_________\n(^١) (باب) غير مذكور في \"ك\" و\"ط\".\n(^٢) أضفت (أن) من \"ك\" و\"ط\". وفي موضعها من \"الأصل\" و\"م\" (ثم) ولا معنى لها، فحذفتها.\n(^٣) وتوجد في \"ك\" و\"ط\" هنا زيادة: والدليل على إباحة القيام من مقعده بين وضوءه، وقعوده في مكان آخر لإتمام وضوءه، والترغيب في ترك المسح بالمنديل بعد الغسل، وبيان الابتداء بغسل يمينه يصب عليه بشماله. ولكن قد كتب على أولها وآخرها علامة الضرب هكذا: \"لا … إلى\".","vol":"3","page":123},{"text":"٩٢٢ - حدثنا أحمد بن عبد الجبار، نا محمد بن فضيل (^١)، عن الأعمش، عن سالم بن أبي الجعد، عن كريب، عن ابن عباس ﵄ عن ميمونة ﵂ قالت: قرّبت لرسول الله ﷺ غسلًا (^٢) من الجنابة وسترته بالثوب، قالت: فصَبّ على يديه ثلاثًا من الإناء فغسل يديه، ثم صب بيمينه على شماله فغسل فرجه، ثم مسح\n⦗١٢٤⦘ يديه بالأرض أو بالحائط، ثم تمضمض (^٣) واستنشق، وغسل وجهه، وذراعيه، ثم أفاض الماء على رأسه وعلى سائر جسده، ثم تنحّى فغسل قدميه، ثم ناولته المنديل ينشف، وجعل ينفض عنه الماء (^٤).\n_________\n(^١) محمد بن فضيل بن غزوان -بفتح المعجمة وسكون الزاي- الضبي مات سنة ١٩٥ هـ، صدوق مشهور رمي بالتشيع، ولكن قد ثبت رجوعه عنه. انظر: تهذيب الكمال ١٧/ ١٦٥، وهدي الساري ص ٤٤١، والتقريب ص ٥٠٢.\n(^٢) الغسل -بضم الغين أي الماء الذي يغتسل به. انظر: الصحاح ٥/ ١٧٨١، النهاية ٣/ ٣٦٧.\n(^٣) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" و\"ط\": مضمض بحذف التاء.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن علي بن حجر عن عيسى بن يونس عن الأعمش به. انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة برقم ٣٧، ١/ ٢٥٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عبدان، عن أبي حمزة، عن الأعمش أيضا به.\nانظر: صحيحه، كتاب الغسل باب نفض اليدين من الغسل عن الجنابة برقم ٢٧٦، ١/ ٤٥٧ مع الفتح.","vol":"3","page":123},{"text":"٩٢٣ - حدثنا الأَحْمُسِي وعلي بن حرب، قالا: نا وكيع (^١)، ح\nوحدثنا عليّ بن حرب أيضا (^٢)، نا أبو معاوية، عن الأعمش، عن سالم بن أبي الجعد، عن كريب، عن ابن عباس ﵄ عن (^٣) ميمونة بنت الحارث ﵂ قالت: وضعت للنبي (^٤) ﷺ غُسلًا، فاغتسل من الجنابة فأكفأ الإناء بيمينه على يساره فغسل كفّيه، ثمّ أدخل يده في الإناء فأفاض على فرجه ثم دلك يده على الأرض أو\n⦗١٢٥⦘ بالحائط، ثم تمضمض واستنشق، وغسل وجهه، وذراعيه، ثم أفاض الماء على رأسه ثلاثا، ثم أفاض على سائر جسده ثم تنحى فغسل رجليه.\nزاد وكيع، فأتيته بثوب -يعني المنديل- فقال بيده هكذا (^٥)، يعني (رُدّيه) (^٦). قال الأحمسي: فأتيته بثوب فردّه، وجعل يقول بيده هكذا يعني ينفض الماء (^٧).\n_________\n(^١) ابن الجراح.\n(^٢) (أيضا) لم يذكر في \"ك\" و\"ط\".\n(^٣) (ك ١/ ٢١٤).\n(^٤) وفي \"ك\" و\"ط\" لرسول الله.\n(^٥) (هكذا) لم يذكر في \"ك\" و\"ط\".\n(^٦) هكذا في \"ك\" و\"ط\"، وفي \"الأصل\" و\"م\" ردّه وهو خطأ.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن الصباح، وابن أبي شيبة، والأشج، وإسحاق، ويحيى بن يحيى، وأبي كريب، ستتهم عن أبي معاوية، وكيع به. انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة ١/ ٢٥٤.\nوأخرجه البخاري -رحمه الله تعالى- عن موسى، عن أبي عوانة، عن الأعمش به.\nانظر: صحيحه، كتاب الغسل باب من أفرغ بيمينه على شماله في الغسل برقم ٢٦٦، ١/ ٤٤٧ مع الفتح.","vol":"3","page":124},{"text":"٩٢٤ - حدثنا العباس بن محمد نا أبو يحيى الحِمَّاني (^١)، ح\nوحدثنا أحمد بن عبد الجبار نا حفص كلاهما عن الأعمش، عن سالم، عن كريب، عن ابن عباس ﵄ عن ميمونة ﵂ قالت: وضعت لرسول الله ﷺ غسلًا من الجنابة فأفرغ على يمينه فغسلها ثم أفرغ بيمينه على يساره فغسلها،\n⦗١٢٦⦘ ثم أفرغ بيمينه على يساره فغسل فرجه، ثم ضرب بيده على الأرض، وقال أبو يحيى: على الحائط فدلكها، ثم توضأ وضوءه للصلاة، ثم أفرغ الماء على رأسه بيديه ثلاثًا، ثم على سائر جسده، ثم تنحى من مُغتسَله فغسل رجليه، فناولته منديلًا (^٢)، فلم يأخذه وجعل ينفض بيديه.\nهذا (^٣) لفظ حفص، وحديث أبي يحيى قريب منه (^٤).\n_________\n(^١) هو عبد الحميد بن عبد الرحمن.\n(^٢) في \"ك\" و\"ط\" المنديل بالتعريف.\n(^٣) وفي \"ك\" و\"ط\" وهذا، بالواو.\n(^٤) وقد أخرجه البخاري -رحمه الله تعالى- عن عمر بن حفص عن أبيه به انظر: صحيحه، كتاب الغسل باب المضمضة والاستنشاق في الجنابة برقم ٢٥٩، ١/ ٤٤٢، وأخرجه مسلم -رحمه الله تعالى- بنحوه عن علي بن حجر عن عيسى بن يونس عن الأعمش به. انظر: صحيحه، كتاب الحيض باب صفة غسل الجنابة برقم ٣٧، ١/ ٢٥٤.","vol":"3","page":125},{"text":"<span data-type='title' id=toc-191>باب بيان (^١) إباحة ترك نقض ضفر الرأس في غسل الجنابة </span>(^٢).\n_________\n(^١) (بيان) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" الغسل من الجنابة.","vol":"3","page":127},{"text":"٩٢٥ - حدثنا عليّ بن شَيْبَة بغدادي بمصر (^١)، نا يزيد بن هارون، أنا سفيان (^٢)، ح\nوحدثنا إسحاق الدبري أنا عبد الرزاق، أنا الثوري، عن أيوب بن موسى (^٣)، عن سعيد بن أبي سعيد المقبري، عن عبد الله بن رافع (^٤)، عن أم سلمة ﵂ قالت: قلت: يا رسول الله، إنّي أشدّ ضَفْرَ (^٥) رأسي أفأنقضه للجنابة؟ قال (^٦): \"لا، إنّما يكفيك أن تأخذي بكفيك ثلاث (^٧) حثيات (^٨)،\n⦗١٢٨⦘ ثم تصبي (^٩) على جلدك (^١٠) الماء فتطهري\".\nوهذا لفظ عبد الرزاق، ولفظ يزيد؛ أفأنقضه عند الغسل؟ فقال: \"لا، إنّما يكفيك ثلاث (حفنات) (^١١) من ماء تفرغينها على رأسك\" (^١٢).\n_________\n(^١) هو علي بن شيبة بن الصلت بن عصفور.\n(^٢) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" حدثنا سفيان. وهو الثوري.\n(^٣) هو أيوب بن موسى بن عمرو بن سعيد القرشي مات سنة ١٣٢ هـ. أحد الأثبات وشذّ الأزدي في تضعيفه. انظر: تهذيب الكمال ٣/ ٤٩٤، والميزان ١/ ٢٩٤، وهدي الساري ص ٣٩٢.\n(^٤) مولى أم سلمة ﵂.\n(^٥) ضفر الشعر إدخال بعضه في بعض وهو النسج، والضفائر هي الذوائب المضفورة.\nانظر: النهاية ٣/ ٩٢.\n(^٦) وفي \"ك\" و\"ط\" فقال.\n(^٧) ووقع في \"م\" ثلاثًا وهو خطأ.\n(^٨) حثيات أي غرف بيديه واحدها حَثْية. انظر: النهاية ١/ ٣٢٩.\n(^٩) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": تصبين برفع الفعل ويكون من عطف الجمل. والأرجح نصب الفعل كما في \"الأصل\" و\"م\".\n(^١٠) ووقع في \"م\" خمارك وهو خطأ.\n(^١١) وفي \"ك\" و\"ط\" (حثيات) وهما بمعنى واحد انظر: النهاية ١/ ٤٠٩.\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد عن يزيد، وعن عبد بن حميد، عن عبد الرزاق به. انظر: صحيحه، كتاب الحيض باب حكم ضفائر المغتسلة ١/ ٢٦٠، قال وفي حديث عبد الرزاق أفأنقضه الحيضة والجنابة؟ والحديث في مصنف عبد الرزاق، كتاب الطهارة، باب غسل الجنابة برقم ١٠٤٦، ١/ ٢٧٢.\nوليس فيه ذكر الحيضة وكذلك عند المصنف، وإنَّما ورد ذكرها عند مسلم، والبيهقي من طريق عبد الرزاق. ويعدّ ذكرها شاذًّا تفرد بزيادتها عبد الرزاق، عن الثوري، عن أيوب بن موسى به. وخالفه يزيد بن هارون فروى الحديث عن الثوري بدون ذكرها، وروايته موافقة لرواية ابن عيينة، وروح بن القاسم كلاهما عن أيوب بن موسى به.\nقال الإمام ابن القيم ﵀: وليس ذكر الحيضة فيه محفوظة، تفرد بها عبد الرزاق ورواية الجماعة أولى بالصواب، فلو أن الثوري لم يختلف عليه لترجحت رواية ابن عيينة، وروح بن القاسم، فكيف وقد روى عنه يزيد بن هارون مثل رواية الجماعة؟ … انظر: تهذيب السنن ١/ ١٦٧، والسنن الكبرى للبيهقي ١/ ١٨١، والسلسلة الصحيحة ١/ ٣٦٧، برقم ١٨٩.","vol":"3","page":127},{"text":"٩٢٦ - حدثنا الربيع أنا (^١) الشافعي، ح\n⦗١٢٩⦘ وحدثنا عمار بن رجاء، نا الحميدي، قالا: نا سفيان (^٢)، (نا) (^٣) أيوب بن موسى عن سعيد [بن أبي سعيد المقبري] (^٤)، عن عبد الله [بن رافع] (^٥)، عن أم سلمة ﵂ أنّها (^٦)، قالت: سألت رسول الله ﷺ[فقلت] (^٧): إنّي امرأة أشد ضفر رأسي أفأنقضه لغسل الجنابة؟ فقال النبيّ ﷺ: \"لا، إنّما يكفيك أن تحثي على رأسك ثلاث حثيات من ماء ثم تفيضي عليك الماء فتطهري\" أو قال: \"فإذا أنت قد طهرت\" (^٨).\nوقال (^٩) أيوب بن إسحاق (^١٠)، نا زكريا بن عَدِيٍّ (^١١)، نا يزيد بن زريع،\n⦗١٣٠⦘ عن روح بن القاسم (^١٢)، نا أيوب بن موسى بهذا الإسناد فقال: أفأحلُّه فأغسلُه من الجنابة؟ ولم يذكر الحيضة (^١٣).\n_________\n(^١) وفي \"ك\" و\"ط\" ثنا.\n(^٢) هو ابن عيينة، وقد ورد التصريح به عند مسلم.\n(^٣) وفي \"ك\" و\"ط\" عن.\n(^٤) (ك ١/ ٢١٥). والزيادة من \"ك\" و\"ط\".\n(^٥) الزيادة من \"ك\" و\"ط\".\n(^٦) (أنها) لم يذكر في \"ك\" و\"ط\".\n(^٧) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" بدون ذكر الفاء.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر، عن ابن عيينة به. انظر: صحيحه، كتاب الحيض، باب حكم ضفائر المغتسلة برقم ٥٨، ١/ ٢٥٩، وقد ورد هذا الحديث عند المصنف من طريق الحميدي، عن ابن عيينة وهو رئيس أصحاب ابن عيينة ويعدّ ذلك من فوائد الاستخراج.\n(^٩) وفي \"ك\" و\"ط\" رواه.\n(^١٠) ابن إبراهيم بن سافرى.\n(^١١) ابن رزيق بن إسماعيل.\n(^١٢) العنبري أبو غياث البصري.\n(^١٣) وقد أخرج مسلم - رحمه الله تعالى - ما علقه المصنف هنا عن أحمد الدارمي عن زكريا بن عديّ به. انظر: صحيحه، كتاب الحيض، باب حكم ضفائر المغتسلة ١/ ٢٦٠.\nوراجع الحديث ٩٢٥ السابق وتخريجه للوقوف على ذكر الحيضة وعدمه.","vol":"3","page":128},{"text":"<span data-type='title' id=toc-192>باب نزول آية التيمم (^١)، والدليل على أنّ تراب الأرض كلّها طهور (^٢) إذا لم (يجد) (^٣) الماء.</span>\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": بيان نزول التيمم.\n(^٢) وفي \"م\": طهورًا، بالنصب وهو خطأ.\n(^٣) وفي \"ك\" و\"ط\" (يوجد).","vol":"3","page":131},{"text":"٩٢٧ - حدثنا محمد بن إسماعيل السُّلَمِيُّ (^١)، نا القَعْنَبِي (^٢)، عن مالك، عن عبد الرحمن بن القاسم، عن أبيه عن عائشة ﵂ قالت: خرجنا مع رسول الله ﷺ في بعض أسفاره، حتى إذا كنّا بالبيداء (^٣)، -أو بذات الجيش (^٤) - انقطع عقدي (^٥) فأقام رسول الله ﷺ على التماسه، وأقام الناس معه، وليسوا على ماء، وليس معهم ماء، (فأتى الناسُ إلى أبي بكر الصديق ﵁\n⦗١٣٢⦘ فقالوا: ألا ترى ما صنعت عائشة ﵂؟ أقامت برسول الله ﷺ وبالناس، وليسوا على ماء، وليس معهم ماء) (^٦)؟\nقالت عائشة ﵂: فجاء أبو بكر ﵁ ورسول الله ﷺ واضع رأسَه على فخذي قد نام، فقال: حبستِ رسولَ الله ﷺ والناسَ، وليسوا على ماء، وليس معهم ماء.\nقالت عائشة: ﵂: فعاتبني أبو بكر ﵁ وقال ما شاء الله أن يقول، وجعل يطعُنني (^٧) بيده في خاصرتي، فلا يمنعني التحركَ إلا مكانُ رسول الله ﷺ على فخذي، فنام رسول الله ﷺ حتى أصبح على غير ماء، فأنزل الله تعالى (^٨) آية التيمم: ﴿فَتَيَمَّمُوا صَعِيدًا طَيِّبًا …﴾ (^٩)، فقال أسيد بن حضير (^١٠) ﵁: ما هي بأول بركتكم يا آل أبى بكر. قالت: فبعثنا البعير الذي كنت عليه فوجدنا العقد تحته (^١١).\n_________\n(^١) محمد بن إسماعيل بن يوسف أبو إسماعيل السلمي.\n(^٢) هو عبد الله بن مسلمة بن قعنب.\n(^٣) البيداء اسم لأرض ملْساء بين مكة والمدينة، وهي إلى مكة أقرب .... انظر معجم البلدان ١/ ٥٢٢، والنهاية ١/ ١٧١.\n(^٤) ذات الجيش -بفتح الجيم ثم السكون- واد بين ذي الحليفة وبرثان، وهي إحدى مراحله ﵊ عند منصرفه من غزاة بني المصطلق. انظر: معجم البلدان ٢/ ٢٠٠.\n(^٥) العقد -بكسر المهلمة- كل ما يعقد ويعلق في العنق ويسمى قلادة أيضًا. فتح الباري ١/ ٥١٦.\n(^٦) ما بين القوسين سقط من \"م\".\n(^٧) يطعن -بفتح العين وضمه- وقال الحافظ ابن حجر: هو بضم العين في جميع ما هو حسّيّ، وأما المعنويّ فيقال: يطْعَن بالفتح، هذا المشهور فيهما اهـ. الصحاح ٦/ ٢١٥٧، والنهاية ٣/ ١٢٧، والفتح ١/ ٥١٧.\n(^٨) كذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" ﷿.\n(^٩) سورة المائدة آية ٦.\n(^١٠) أسيد -بالتصغير- ابن حضير -بمهملة ثم معجمة مصغرًا- أيضًا ابن سماك الأنصاري الأشهلى أبو يحيى صحابي جليل مات سنة ٢١ هـ ﵁ توضيح المشتبه ١/ ٢١٨،\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه =\n⦗١٣٣⦘ = كتاب الحيض، باب التيمم برقم ١٠٨، ١/ ٢٧٩.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: صحيحه مع الفتح، كتاب التيمم، باب التيمم برقم ٨٩، ١/ ٥٣. وهو في الموطأ رواية الليثي -كتاب الطهارة باب في التيمم برقم ٨٩، ١/ ٥٣.\nوقد أخرجه أبو عوانة -رحمه الله تعالى- من طريق عبد الله بن مسلمة وهو مقدم في الرواية عن مالك -رحمه الله تعالى- ويعدّ ذلك من فوائده.","vol":"3","page":131},{"text":"٩٢٨ - حدثنا محمد بن حَيُّويَه (^١)، أنا مُطَرِّف (^٢)، والقعنبي، عن مالك بإسناده مثله (^٣).\n_________\n(^١) هو محمد بن يحيى بن موسى الإسفراييني المعروف بحيّويه.\n(^٢) مطرف -بضم أوله وفتح ثانيه وتشديد الراء المكسورة- ابن عبد الله اليساري -بالتحتانية والمهملة المفتوحتين- مولى ميمونة ﵂ مات سنة ٢٢٠ هـ، خ ت ق. وثقه ابن سعد، وابن معين، والدارقطني، والذهبي، وضعفه ابن عدي، وقال الحافظ ابن حجر: ثقة لم يصب ابن عدي في تضعيفه. انظر: الكامل ٣/ ١٢٠، والميزان ٤/ ١٢٤، والتهذيب ١٠/ ١٧٥، وهدي الساري ص ٤٤٤، والتقريب ص ٥٣٤.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٢٧ السابق وتخريجه.","vol":"3","page":133},{"text":"٩٢٩ - حدثنا الربيع أنا الشافعي عن مالك -*رحمهما الله- بإسناده* (^١) نحوه (^٢).\n_________\n(^١) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" و\"ط\" بنحوه. وقد أخرجه الإمام مسلم ﵀. انظر: الحديث ٩٢٧ السابق، ولم أجده في كتاب الأمّ للإمام الشافعي.","vol":"3","page":133},{"text":"٩٣٠ - حدثنا أبو داود السجزي نا النُّفَيلي (^١) نا أبو معاوية، ح (^٢) قال (^٣): ونا عثمان بن أبي شيبة (^٤)، نا عَبْدَة (^٥)، المعنى (^٦) واحد، عن هشام [بن عروة] (^٧)، عن أبيه، عن عائشة ﵂ قالت: بعث رسول الله ﷺ (^٨) أسيد بن حضير ﵁ وأناسًا معه في طلب قلادة أضلّتها (^٩) عائشة ﵂ فحضرت الصلاة فصلَّوا بغير وضوء فلما أتوا النبيّ ﷺ شكوا ذلك إليه (^١٠) فنزلت آية التيمم.\nزاد النفيلي؛ فقال أسيد بن حضير ﵁: جزاكِ الله خيرًا، فوالله ما نزل بكِ أمر (^١١) تكرهينه إلا جعل الله للمسلمين ولكِ فيه فرجًا (^١٢).\n_________\n(^١) النفيلي -بنون وفاء مصغر- عبد الله بن محمد بن علي بن نفيل. وهذه النسبة إلى الجد الأعلى. انظر: الأنساب ٥/ ٥٦٦، والتقريب ص ٣٢١.\n(^٢) رمز التحويل (ح) لم يذكر في \"ك\" و\"ط\".\n(^٣) القائل أبو داود السجزي.\n(^٤) هو أخو أبي بكر بن أبي شيبة الأكبر.\n(^٥) عبدة -بفتح المهملة وسكون الموحدة- ابن سليمان الكلابي، يقال: اسمه عبد الرحمن وعبدة لقب.\n(^٦) وفي \"ك\" و\"ط\" (والمعنى).\n(^٧) الزيادة من \"ك\" و\"ط\".\n(^٨) (ك ١/ ٢١٦).\n(^٩) في \"ط\" أصابتها وهو خطأ.\n(^١٠) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" إليه ذلك.\n(^١١) في \"ك\" و\"ط\": أمرًا بالنصب وهو خطأ.\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن أبي بكر بن أبي شيية، عن أبي أسامة. وعن =\n⦗١٣٥⦘ = أبي كريب عن أبي أسامة وابن بشر كلاهما عن هشام به. انظر: صحيحه، كتاب الحيض باب التيمم برقم ١٠٩، ١/ ٢٧٩، وأخرجه البخاري -رحمه الله تعالى- عن محمد، عن عبدة عن هشام به. انظر: صحيحه، كتاب التفسير باب وإن كنتم مرضى برقم ٤٥٨٩، ٨/ ١٠٠ مع الفتح. وهو في سنن أبي داود كتاب الطهارة، باب التيمم برقم ٣١٧، ١/ ٢٢٣.","vol":"3","page":134},{"text":"٩٣١ - حدثنا محمد بن يحيى (^١)، نا الحجاج بن منهال (^٢) -أنا سألته- نا أبو عوانة (^٣)، ح\nوحدثنا يونس بن حبيب، نا أبو داود (^٤)، نا أبو عوانة، عن أبي مالك الأشجعي (^٥)، عن رِبْعِي (^٦)، عن حذيفة ﵁ أنّ رسول الله ﷺ قال: \"فُضِّلنا على الناس بثلاث جعلت لنا الأرض (^٧) مسجدًا، وجعلت ترابها (^٨) لنا طهورًا إذا لم نجد الماء، وجعل صفوفنا كصفوف الملائكة\" (^٩).\n_________\n(^١) الذهلي.\n(^٢) المنهال -بكسر أوله وسكون النون- أبو محمد الأنماطي. انظر: التقريب ص ١٥٣.\n(^٣) الوضّاح بن عبد الله اليشكري.\n(^٤) الطيالسي.\n(^٥) هو سعد بن طارق بن أشيم.\n(^٦) رِبْعي -بكسر أوله وسكون الموحدة- ابن حِراش -بكسر المهلمة وآخره معجمة- أبو مريم الكوفي.\n(^٧) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": جعلت الأرض لنا.\n(^٨) وفي صحيح مسلم: تربتها.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي شيبة عن محمد بن فضيل عن =\n⦗١٣٦⦘ = أبي مالك الأشجعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٤، ١/ ٣٧١. وأبو عوانة أقدم سنًا، وأوثق من محمد بن فضيل الراوي عن أبي مالك عند مسلم. ويعدّ ذلك فائدة من الاستخراج. وأما من حيث قرب الإسناد فمسلم أعلى.","vol":"3","page":135},{"text":"<span data-type='title' id=toc-193>باب (^١) بيان صفة التيمم وأنّه ضربة واحدة للكفين (^٢) وبمسح (^٣) الشمال على اليمين، والدليل على أنّه يمسح الكف اليسرى بظهر كفه (^٤) اليمنى.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\": وفي \"ك\" و\"ط\" بالكفين.\n(^٣) هكذا في \"الأصل\" و\"م\": وفي \"ك\" و\"ط\" ومسح.\n(^٤) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\": كف.","vol":"3","page":136},{"text":"٩٣٢ - حدثنا حمدان بن الجنيد (^١)، نا الوليد بن القاسم الهمداني (^٢)، قال: سمعت الأعمش يذكر عن شقيق بن سلمة، قال: كنّا جلوسًا عند عبد الله بن مسعود ﵁ فسأل أبو موسى عبد الله ﵄ فقال: ما تقول في الرجل (^٣) يُجْنب ولا يجد الماء أيتيمم؟ قال: لا.\nقال: ألم تر قول عمار لعمر ﵄، بعثنا رسول الله ﷺ فأجنبت فلم أجد الماء فتمرّغت في الصعيد فلمّا أتيت النبيّ ﷺ\n⦗١٣٧⦘ أخبرته فقال: \"إنّما كان يجزيك أن تضرب بيديك الأرض، قال: ثم ضرب بإحداهما على الأخرى، ثم مسح وجهه، ثم مسح إحداهما بالأخرى\" فقال عبد الله: ألم تر عمر ﵁ لم يقنع بذلك؟ قال: فما تقول في [هذه] (^٤) الآية: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾؟ فقال عبد الله ﵁: لو رخصنا لهم في ذلك، فوجد أحدهم برد الماء تيمّم.\nقال (^٥): قلت لشقيق: إنّما كان يمنعهم ذلك؟ قال: إنّما كان يمنعهم ذلك (^٦).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد أبو جعفر الدقاق.\n(^٢) هو الوليد بن القاسم بن الوليد الكوفي.\n(^٣) وفي \"ك\" و\"ط\" (رجل).\n(^٤) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٥) القائل الأعمش.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وابن نمير جميعًا عن أبي معاوية، عن الأعمش به. انظر: صحيحه، كتاب الحيض باب التيمم برقم ١١٠، ١/ ٢٨٠.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن محمد بن سلام، عن أبي معاوية، عن الأعمش به. برقم ٣٤٦، و٣٤٧، ١/ ٥٤٢ مع الفتح، كتاب التيمم باب إذا خاف الجنب على نفسه المرض أو الموت أو خاف العطش تيمم.","vol":"3","page":136},{"text":"٩٣٣ - حدثنا يزيد بن سنان، نا أبو كامل (^١)، نا عبد الواحد (^٢) ح\nوحدثنا ابن الجنيد، نا العلاء بن عبد الجبار (^٣)، نا عبد الواحد، أنا (^٤)\n⦗١٣٨⦘ سليمان (^٥)، أنا (^٦) شقيق، بمثله.\nوقال: إنّما (^٧) يكفيك أن تقول هكذا؛ وضرب عبد الواحد بيده الحائط مرة واحدة يحكى (^٨)، النبيّ ﷺ ثم مسح عبد الواحد يديه جميعًا ووجهه ضربة (^٩) واحدة الكفين والوجه (^١٠).\nوذكر فيه: قلت لشقيق: فما كان لعبد الله إلا ذاك؟\nقال: لا (^١١) (^١٢).\n_________\n(^١) هو فضيل بن حسين بن طلحة الجحدري.\n(^٢) عبد الواحد بن زياد العبدي.\n(^٣) أبو الحسن العطار البصري.\n(^٤) كذا في \"الأصل\" و\"م\". وفي بقية النسخ: ثنا.\n(^٥) هو الأعمش.\n(^٦) كذا في \"الأصل\" و\"م\". وفي بقية النسخ: ثنا.\n(^٧) في \"ك\" و\"ط\" زيادة (كان) هنا.\n(^٨) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فحكى.\n(^٩) (ك ١/ ٢١٧).\n(^١٠) كذا في جميع النسخ، فيكون بدلًا من اليدين. والله ﷾ أعلم.\n(^١١) هكذا وردت هذه العبارة في النسخ كلها، وفي صحيح ابن حبان: قال الأعمش: قلت لشقيق: أما كان لعبد الله غير ذلك؟ قال: لا. وهي أوضح.\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري به. انظر: صحيحه،\nكتاب الحيض باب التيمم برقم ١١١، ١/ ٢٨٠. وأخرجه أيضًا الإمام أحمد عن عفان، عن عبد الواحد به. انظر: مسنده ٤/ ٢٦٥.\nوأخرجه أيضا ابن حبان في صحيحه، عن عمر بن محمد الهمداني، عن عبد الواحد به. وفي رواية أبي عوانة ﵀ حكاية عبد الواحد فعل النبي ﷺ عمليًّا وهي أقوى في البيان، ويعدّ ذلك من فوائده.","vol":"3","page":137},{"text":"٩٣٤ - حدثنا الصغاني وأبو أمية (^١)، قالا: نا يعلى (^٢)، نا الأعمش، عن شقيق، قال: كنت جالسًا عند عبد الله بن مسعود وأبي موسى ﵄ فقال أبو موسى: يا أبا عبد الرجمن (^٣)، الرجل يجنب فلا يجد الماء أيصلّي؟ [قال: لا] (^٤)، فقال: ألم تسمع قول عمار لعمر ﵄: أنّ رسول الله ﷺ بعثني أنا وأنت، فأجنبتُ فتمعّكت (^٥) بالصعيد، فأتينا رسول الله ﷺ فأخبرناه، فقال: إنّما كان يكفيك هكذا، ومسح وجهه وكفّيه واحدة (^٦)؟\n⦗١٤٠⦘ رواه علي بن حرب (^٧)، عن أبي معاوية، عن الأعمش، فقال: \"إنّما كان يكفيك أن تقول بيديك، وضرب بيديه ضربة على الأرض ثم مسح الشمال على اليمين، وظاهر كفّيه ووجهه\". فقال عبد الله ﵁: ألم (^٨) تر عمر ﵁ لم يقنعْ بقول عمّار ﵁؟ (^٩).\nورواه غيره (^١٠) عن الأعمش: فقال بيديه إلى الأرض فنفض يديه\n⦗١٤١⦘ فمسح وجهه كفيه.\n_________\n(^١) هو محمد بن إبراهيم الطرسوسي.\n(^٢) يعلى بن عبيد بن أبي أمية أبو يوسف الطنَافِسي.\n(^٣) وهي كنية عبد الله بن مسعود ﵁.\n(^٤) ما بين المعقوفتين سقط من \"الأصل\" و\"م\".\n(^٥) تمعّكت أي تمرغت. انظر الصحاح ٤/ ١٦٠٩، والنهاية ٤/ ٣٤٣.\n(^٦) وقد أخرجه البيهقي عن أبي الحسن علي بن محمد عن إسماعيل بن محمد الصفار، عن الصاغاني به. انظر: السنن الكبرى كتاب الطهارة باب ذكر الروايات في كيفية التيمم ١/ ٢١١.\nوأخرجه الإمام أحمد عن يعلى بن عبيد، عن الأعمش به. انظر: المسند ٤/ ٢٦٥.\nوأخرجه ابن حبان، عن محمد بن إسحاق بن إبراهيم، عن ابن راهويه، عن أبي معاوية، ويعلى بن عبيد، عن الأعمش به. انظر: الإحسان ٤/ ١٢٨.\nوأخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وابن نمير، عن أبي معاوية عن الأعمش به. انظر: صحيحه، كتاب الحيض باب التيمم برقم ١١٠، ١/ ٢٨٠. =\n⦗١٤٠⦘ = وأخرجه البخاري -رحمه الله تعالى- عن محمد بن سلام عن أبي معاوية عن الأعمش به.\nانظر: صحيحه، كتاب التيمم باب التيمم ضربة برقم ٣٤٧، ١/ ٥٤٣ مع الفتح.\n(^٧) هو الطائي.\n(^٨) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": أفلم تر؟. وفي صحيح مسلم: أولم تر؟\n(^٩) وقد أخرج مسلم -رحمه الله تعالى- ما علّقه المصنف هنا عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وابن نمير، عن أبي معاوية به. انظر: تخريج الحديث ٩٣٤ السابق.\n(^١٠) أي غير أبي معاوية -رحمه الله تعالى-، والفرق بين روايته ورواية غيره هنا؛ في ذكر نفض اليدين وتقدىم مسح الوجه على الكفين وعكسه، فأما تقدىم مسح الوجه على الكفّين وعكسه فلا يفيد الترتيب بينهما على القول الراجح في معنى الواو. انظر: ضياء السالك إلى أوضح المسالك ٣/ ١٨١.\nوأما ذكر نفض اليدين فلم يرد من رواية أبي معاوية عن الأعمش عند مسلم والمصنف رحمهما الله تعالى وإنَّما ورد ذلك من رواية عبد الواحد بن زياد عن الأعمش به عند مسلم ﵀. انظر: صحيحه، كتاب الحيض، باب التيمم برقم ١١١، ١/ ٢٨٠.\nوقد ورد أيضا ذكر النفض من رواية أبي معاوية نفسه عن الأعمش به. أخرجها البخاري عن محمد بن سلام عنه به، وأبو داود عن محمد بن سليمان الأنباري عنه به. =\n⦗١٤١⦘ = انظر: صحيح البخاري مع الفتح كتاب التيمم، باب التيمم ضربة برقم ٣٤٧، ١/ ٥٤٣، وسنن أبي داود، كتاب الطهارة باب التيمم برقم ٣٢١، ١/ ٢٢٧.\nفدلّ ذلك على أنّ أبا معاوية ﵀ كان يرويه مرة بدون ذكر النفض، ومرة بذكره، وهو ثابت من روايته ورواية غيره. والله ﷾ أعلم.","vol":"3","page":139},{"text":"٩٣٥ - حدثنا يزيد بن سنان، نا الحسن بن عمر بن شقيق (^١)، نا جرير (^٢)، نا الأعمش، عن سلمة بن كهيل (^٣)، عن سعيد بن عبد الرحمن بن أبزى (^٤)، عن أبيه: جاء رجل إلى عمر ﵁ فذكر الحديث، إنّما كان يكفيك كذا وكذا، ووضع يده بالصعيد، ثم مسح يديه ووجهه، وذكر الحديث (^٥).\n_________\n(^١) الحسن بن عمر بن شقيق بن أسماء الجَرْمِي.\n(^٢) جرير بن عبد الحميد بن قُرْط الضبي.\n(^٣) سلمة بن كهيل -بالتصغير- أبو يحيى الحضرمي.\n(^٤) وبهامش \"م\": سعيد بن عبد الرحمن بن أبزى -أوله ألف مفتوحة ثم باء موحدة سكنة، ثم زاي مفتوحة- اهـ. وانظر أيضا الإكمال ١/ ١٠، والتقريب ص ٣٣٦، وأبوه عبد الرحمن صحابي جليل ﵁ انظر: الإصابة ٢/ ٣٨٨.\n(^٥) وقد أخرجه مسلم ﵀ عن عبد الله بن هاشم العبدي، عن يحيى القطان، عن شعبة، عن سلمة، عن ذر، عن سعيد به. انظر: صحيحه، كتاب الحيض، باب التيمم برقم ١١٢، ١/ ٢٨٠، وأخرجه البخاري -رحمه الله تعالى- عن آدم، عن شعبة، عن الحكم، عن ذرّ، عن سعيد به. انظر: صحيحه مع الفتح كتاب التيمم، =\n⦗١٤٢⦘ = باب المتيمم هل ينفخ فيهما؟ برقم ٣٣٨، ١/ ٥٢٨. وانظر أيضا علل ابن أبي حاتم الرازي ١/ ١١، والسنن الكبرى للبيهقي ١/ ٢١١، وتحفة الأشراف ٧/ ٤٧٩.","vol":"3","page":141},{"text":"٩٣٦ - حدثنا الحسن بن عفان (^١)، نا ابن نمير (^٢)، عن الأعمش، عن سلمة بن كهيل، عن ابن أبزى، عن أبيه عن عمر ﵁ عنه قال: لو أجنبت، ثم لم أجد الماء شهرًا لم أصلّ؟ فقال له عمار ﵁: أما تذكر؟ وذكر الحديث (^٣).\n_________\n(^١) هو الحسن بن علي بن عفان العامري.\n(^٢) هو عبد الله بن نمير.\n(^٣) انظر: تخريج الحديث ٩٣٥ السابق.","vol":"3","page":142},{"text":"<span data-type='title' id=toc-194>باب (^١) بيان إباحة النفخ في التيمم قبل المسح بالوجه والكفين، وبيان الابتداء فيه بالوجه، ثمّ بالكفين، وأنّ الجنب وغيره في الضربة الواحدة سواء.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":143},{"text":"٩٣٧ - حدثنا يزيد بن عبد الصمد (^١)، نا آدم بن أبي إياس (^٢)، نا شعبة عن الحكم (^٣)، عن ذَرٍّ (^٤)، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، أنّ عمارًا (^٥)، ﵁ قال لعمر ﵁: إنّ رسول الله ﷺ قال: \"أما كان (^٦) يكفيك هكذا وضرب النبيّ ﷺ بكفيه الأرض فنفخ (^٧) فيهما ثم مسح بهما وجهه وكفيه\" يعني (الحديث) (^٨).\n⦗١٤٤⦘ كذا قال يحيى القطان عن الحكم عن ذر عن سعيد [بن عبد الرحمن] (^٩)، بتمامه وأتم منه، وقال (^١٠) في آخره: قال الحكم: حدثنيه (^١١) ابن عبد الرحمن بن أبزى، عن أبيه مثل حديث ذَرٍّ، قال (^١٢): وحدثني سلمة (^١٣) عن (^١٤) ذر بهذا الإسناد الذي ذكر الحكم (^١٥)، وقال (^١٦) عمر ﵁ نولّيك ما تولّيت (^١٧).\n_________\n(^١) يزيد بن محمد بن عبد الصمد القرشي.\n(^٢) العسقلاني واسم أبي إياس عبد الرحمن. انظر: التقريب ص ٨٦.\n(^٣) الحكم بن عتيبة.\n(^٤) ذر -بالمعجمة- ابن عبد الله المرهبي -بضم الميم وسكون الراء كسر الهاء وفي آخرها الباء الموحدة- انظر: الأنساب ٥/ ٢٦٦، وتوضيح المشتبه ٤/ ٧٦، والتقريب ص ٢٠٣.\n(^٥) وورد في كل النسخ \"عمار\" بالرفع وهو خطأ.\n(^٦) (كان) لم يذكر في \"ك\" و\"ط\".\n(^٧) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" بالواو.\n(^٨) وفي \"الأصل\" و\"م\" الجنب وهو تصحيف.\n(^٩) الزيادة من \"ك\" و\"ط\".\n(^١٠) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" بدون ذكر الواو.\n(^١١) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" وصحيح مسلم. وحدثنيه.\n(^١٢) القائل شعبة -رحمه الله تعالى-.\n(^١٣) هو ابن كهيل.\n(^١٤) (ك ١/ ٢١٨).\n(^١٥) أثبته هكذا على الصواب كما في صحيح مسلم -رحمه الله تعالى-. وهو في جميع النسخ (عمر) وهو خطأ.\n(^١٦) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" وصحيح مسلم (فقال).\n(^١٧) وقد أخرجه مسلم ﵀ انظر: تخريج الحديث ٩٣٥ السابق، وقد روى يحيى القطان، عن شعبة، عند مسلم بصيغة \"عن\"، وروى ابن أبي إياس عنه عند أبي عوانة بصيغة \"حدثنا\" وهي أعلى بدرجات ويعدّ ذلك من فوائده.","vol":"3","page":143},{"text":"٩٣٨ - [حدثنا الحسن بن عفان قال: ثنا ابن نمير، عن الأعمش، عن سلمة بن كهيل، عن ابن أبزى، عن أبيه عن عمر ﵁ قال: لو أجنبت، ثم لم أجد الماء شهرًا لم أصلّ؟ فقال له عمار ﵁: أما تذكر؟\n⦗١٤٥⦘ وذكر الحديث] (^١).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\". وهو في \"ك\" و\"ط\" وهو تكرار للحديث ٩٣٦ السابق.","vol":"3","page":144},{"text":"٩٣٩ - حدثنا يوسف بن سعيد، نا حجاج (^١)، سمعت شعبة يحدث عن الحكم عن ذَرٍّ، عن ابن عبد الرحمن بن أبزى، عن أبيه، أنّ رجلًا أتى عمر ﵁ فقال: إنّي أجنبت فلم أجد ماء. فقال عمر ﵁: لا تصلّ. فقال عمار ﵁ لعمر ﵁: أما تذكر يا أمير المؤمنين إذْ أنا وأنت في سريّة (^٢)، فأجنبنا فلم نجد ماء، فأمّا أنت فلم تصل، وأمّا أنا فتمعكت في التراب فصليت، فلمّا أتيت النبيّ ﷺ ذكرتُ ذلك له، فقال: \"إنّما كان يكفيك، وضرب النبيّ ﷺ بيديه إلى الأرض ثم نفخ فيهما ومسح بهما وجهه وكفيه\" (^٣).\n_________\n(^١) حجاج بن محمد المصّيصي.\n(^٢) السرية طائفة من الجيش يبلغ أقصاها أربعمائة، تبعث إلى العدو، وجمعها السرايا، سموا بذلك لأنهم يكونون خلاصة العسكر وخيارهم من الشيء السريّ النفيس. انظر: الصحاح ٦/ ٢٣٧٥، والنهاية ٢/ ٣٦٣، والمصباح المنير ص ١٠٤.\n(^٣) وقد أخرجه مسلم رحمه الله تعالى. انظر: الحديث ٩٣٥ السابق.","vol":"3","page":145},{"text":"٩٤٠ - حدثنا الصاغاني، أنا أبو النضر (^١)، أنا (^٢) شعبة، عن الحكم\n⦗١٤٦⦘ عن ذرّ عن ابن لعبد الرحمن ابن أبزى عن أبيه، قال الحكم: وسمعت من ابن لعبد الرحمن بن أبزى وذكر الحديث (^٣).\n_________\n(^١) هو هاشم بن القاسم بن مُسْلِم مشهور بكنيته.\n(^٢) وفي \"ك\" و\"ط\" قال: ثنا.\n(^٣) وقد أخرجه الإمام مسلم -رحمه الله تعالى- عن إسحاق بن منصور عن النضر بن شميل عن شعبة به. انظر: صحيحه، كتاب الحيض باب التيمم برقم ١١٣، ١/ ٢٨١. وأخرجه البخاري -رحمه الله تعالى- عن حجاج بن منهال عن شعبة به، ثم قال: وقال النضر: أخبرنا شعبة عن الحكم قال: .... انظر: صحيحه، كتاب التيمم باب التيمم للوجه والكفين برقم ٣٣٩، ١/ ٥٢٩ مع الفتح. قال الحافظ ابن حجر ﵀: والظاهر أن الحكم بن عتيبة سمعه من ذرّ عن سعيد ثم لقي سعيدًا فأخذه عنه، وكأن سماعه له من ذر كان أتقن فلذلك أكثر ما يجئ في الروايات بإثباته. انظر: الفتح ١/ ٥٣٠.","vol":"3","page":145},{"text":"<span data-type='title' id=toc-195>باب (^١) بيان إباحة التيمم بالجدار في الحضر، والدليل على إباحة التيمم عند عدم الماء، وإن كان الماء قريبًا [منه] (^٢) إذا خاف فوت وقت (^٣) الصلاة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) كلمة \"وقت\" سقطت من \"ط \".","vol":"3","page":147},{"text":"٩٤١ - حدثنا الربيع بن سليمان، نا شعيب بن الليث، عن الليث (^١)، عن جعفر (^٢) بن ربيعة (^٣)، عن عبد الرحمن بن هرمز (^٤)، عن عمير مولى ابن عباس ﵄ أنَّه سمعه يقول: أقبلت أنا وعبد الله ابن يسار (^٥) مولى ميمونة ﵂ زوج النبيّ ﷺ حتى دخلنا على أبي الجهم بن الحارث (^٦) بن الصِّمَّة الأنصاري،\n⦗١٤٨⦘[فقال] (^٧) أبو الجهم ﵁ أقبل رسول الله ﷺ من نحو بئر جمل (^٨) فلقيه رجل (^٩) فسلّم عليه فلم يردّ رسولُ الله ﷺ حتى أقبل على الجدار فمسح بوجهه ويديه، ثمّ ردّ ﵇ (^١٠).\n_________\n(^١) الليث بن سعد الفهمي.\n(^٢) في \"ك\" و\"ط\" زيادة (يعني) هنا.\n(^٣) هو جعفر بن ربيعة بن شرحبيل المصري.\n(^٤) هرمز -بضم الهاء والميم بينهما راء ساكنة- وهو الأعرج. انظر: الإكمال ٧/ ٣٢٥.\n(^٥) هو أخو عطاء بن يسار التابعي المشهور، وليس له في هذا الحديث رواية، ولذلك لم يذكره المصنفون في رجال الصحيحين، ووقع عند مسلم في هذا الحديث\n\"عبد الرحمن بن يسار\" وهو وهم. انظر: الفتح ١/ ٥٢٧.\n(^٦) أبو الجهم -بفتح الجيم وسكون الهاء- هكذا ورد عند المصنف والإمام مسلم ﵀، والصواب أنَّه أبو الجهيم -بالتصغير- ابن الحارث بن الصمة -بكسر =\n⦗١٤٨⦘ = المهملة وتشديد الميم- الأنصاري، قيل: اسمه عبد الله، وقيل: الحارث، صحابي معروف ﵁ بقي إلى خلافة معاوية ﵁ ع. انظر: الكنى والأسماء ١/ ١٩٥، والإصابة ٤/ ٣٦، والتقريب ص ٦٢٩، والفتح ١/ ٥٢٧.\n(^٧) الفاء من النسخ الأخرى.\n(^٨) بئر جمل -بفتح الجيم والميم- موضع بالمدينة فيه مال من أموالها. وقيل: إنها بناحية الجُرْف بآخر العقيق. انظر: معجم البلدان ١/ ٢٩٩، وشرح النووي ٤/ ٦٤، والفتح ١/ ٥٢٧، والمعالم الأثيرة في السنة والسيرة ص ٤١، ووردت في (د) كلمة بينهما مضروب عليها.\n(^٩) هو أبو الجهيم الراوي نفسه، انظر: الفتح ١/ ٥٢٧.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- معلّقًا، قال: وروى الليث بن سعد، عن جعفر بن ربيعة، انظر: صحيحه، كتاب الحيض باب التيمم برقم ١١٤، ١/ ٢٨١، وهو المعلق الذي لم يصله من طريق أخرى. انظر: النكت ١/ ٣٥٣، وتدريب الراوي ١/ ١١٧.\nوأخرجه البخاري -رحمه الله تعالى- موصولًا عن يحيى بن بكير عن الليث بن سعد به. انظر: صحيحه، كتاب التيمم، باب التيمم في الحضر إذا لم يجد الماء وخاف فوت وقت الصلاة برقم ٣٧، ١/ ٥٢٥ مع الفتح. وفي رواية أبي عونة -رحمه الله تعالى- تصحيح الوهم الواقع في صحيح مسلم من تسمية عبد الله بن يسار بعبد الرحمن بن يسار، وهذا من فوائده.","vol":"3","page":147},{"text":"<span data-type='title' id=toc-196>باب (^١) بيان المتيمم (^٢) للجنابة إذا وجد الماء يغسل جسده.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" التيمم وهو خطأ.","vol":"3","page":149},{"text":"٩٤٢ - حدثنا عيسى بن أحمد البلخي (^١)، أنا النضر بن شميل (^٢)، أنا عوف (^٣)، عن أبي رجاء (^٤)، عن عمران بن حصين ﵁ قال: كنّا مع رسول الله ﷺ في سفر، فصلى بالناس فلما انفتل (^٥) من صلاته إذا هو برجل معتزل لم يصلّ مع القوم فقال: \"ما منعك يا فلان، أن (^٦) تصلي\n⦗١٥٠⦘ مع (^٧) القوم؟ \" قال (^٨): يا رسول الله، أصابتني جنابة ولا ماء.\nفقال رسول الله ﷺ: \"عليك بالصعيد فإنّه يكفيك\"، ثم سار النبيّ ﷺ، فاشتكى إليه الناس العطش فنزل ثم دعا فلانًا (^٩)، ودعا عليًّا ﵁ فقال: \"اذهبا فابتغيا الماءَ\" فانطلقا فيلقيان امرأة بين مزادتين (^١٠) أو (^١١) سطيحتين (^١٢) من ماء على بعيرٍ لها، فجاءا بها إلى رسول الله (^١٣) ﷺ، فدعا رسول الله ﷺ بإناء فأفرغ فيه، فسقى واستقى وكان آخر ذلك أن أعطى من أصابته الجنابة إناءً من ماء فقال: \"اذهب فأفرغه عليك\" (^١٤).\n_________\n(^١) (البلخي) لم يذكر في \"ك\" و\"ط\".\nوالبلخي -بفتح الباء الموحدة وسكون اللام وفي آخرها الخاء المعجمة- نسبة إلى بلدة من بلاد خراسان، أبو يحيى، مات سنة ٢٦٨ هـ. وقد وثقه أبو حاتم الرازي، والنسائي، وذكره ابن حبان في الثقات، وقال الخليلي: كان ثقة كبيرًا في العلماء يعرف بابن البغدادي، وله أحاديث يتفرد بها. وقال ابن حجر ﵀: ثقة يغرب.\nانظر: الجرح والتعديل ٦/ ٢٧٢، والثقات ٨/ ٤٩٦، والإرشاد ٣/ ٩٣٨، والأنساب ١/ ٣٨٨، والكاشف ٢/ ١٠٨، التهذيب ٨/ ٢٠٦، والتقرب ص ٤٣٨.\n(^٢) النضر -بالمعجمة- ابن شميل -بالتصغير-.\n(^٣) عوف بن أبي جميلة -بفتح الجيم- المعروف بالأعرابي.\n(^٤) هو عمران بن ملحان -بكسر الميم وسكون اللام بعدها مهملة- العطاردى مشهور بكنيته.\n(^٥) انفتل: أي انصرف وهو قلب لفت. انظر: الصحاح ٥/ ١٧٨٨.\n(^٦) (ك ١/ ٢١٩).\n(^٧) وفي \"ط\": في وهو خطأ.\n(^٨) وفي \"ك\" و\"ط\" (فقال).\n(^٩) هو عمران بن حصين ﵁ بدليل قوله في رواية سلم بن زريز الآتية عند مسلم: \"ثم عجلني رسول الله ﷺ في ركب بين يديه نطلب الماء\" انظر: الفتح ١/ ٥٣٨.\n(^١٠) المزادة -بفتح الميم والزاي- وهو الظرف الذي يحمل فيه الماء كالقربة والجمع المزاود والميم زائدة. انظر: النهاية ٤/ ٣٢٤، والفتح ١/ ٥٣٨.\n(^١١) \"أو\" هنا شك من عوف. انظر: الفتح ١/ ٥٣٨.\n(^١٢) السطيحة من المَزَاد: ما كان من جلدين قوبل أحدهما بالآخر فسطح عليه، وتكون صغيرة كبيرة وهي من أواني المياه. انظر: الصحاح ١/ ٣٧٥، النهاية ٥/ ٣٦٢.\n(^١٣) في \"ك\" و\"ط\" إلى النبي ﷺ.\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم الحنظلي عن النضر بن شميل به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها برقم ٣١٢، ١/ ٤٧٦، وأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن يحيى بن سعيد عن عوف بن أبي جميلة به. انظر: صحيحه، =\n⦗١٥١⦘ = كتاب التيمم باب الصعيد الطيب وضوء المسلم يكفيه من الماء برقم ٣٤٤، ١/ ٥٣٣.","vol":"3","page":149},{"text":"٩٤٣ - حدثنا أبو الأحوص صاحبنا (^١)، كتب إليّ محمد بن يحيى بن ضريس (^٢)، قالا: نا أبو الوليد (^٣)، نا سلْم بن زَرير (^٤)، قال: سمعت أبا رجاء\n⦗١٥٢⦘ العطارديَّ، حدثني عمران بن حصين ﵁ أنَّه كان مع رسول الله ﷺ في مسير وذكر الحديث بطوله (^٥).\n* قال أبو عوانة ﵀* (^٦): سلْم عزيز الحديث (^٧) (^٨).\n_________\n(^١) هو إسماعيل بن إبراهيم بن الوليد الإسفراييني -بالياء التحتية بعد الألف بلا همزة- مات سنة ٢٦٠ هـ. قال الحافظ ابن حجر ﵀: روى عنه أبو عوانة في صحيحه عدة أحاديث يقول فيها: نا أبو الأحوص صاحبنا ونسبه في بعضها اهـ.\nكذبه ابن طاهر. انظر: تنزيه الشريعة ١/ ٣٨، والديوان ص ١٩، ولسان الميزان ١/ ٥٠٩، ولب اللباب ١/ ٥٥.\n(^٢) هو محمد بن أيوب بن يحيى بن ضريس -بالتصغير- الرازي مات سنة ٢٩٤ هـ، وثقه ابن أبي حاتم والخليلي، والذهبي. انظر: الجرح والتعديل ٧/ ١٩٨، والإرشاد ٢/ ٦٨٤، والسير ١٣/ ٤٤٩.\n(^٣) هو هشام بن عبد الملك الباهلي الطيالسي.\n(^٤) سلم -بفتح المهملة وسكون اللام- ابن زرير -بفتح الزاي وراءين- العطارديّ، مات في حدود ١٦٠ هـ. خ م س، وثقه العجلي، وأبو زرعة، وأبو حاتم الرازيان، والذهبي، وضعفه ابن معين، وقال أبو داود: ليس بذاك. وقال النسائي: ليس بالقوى. وقال ابن حبان: لا يجوز الاحتجاج به إلا فيما وافق الثقات.\nوله عند البخاري ثلاثة أحاديث قد توبع فيها وأخرج له مسلم في الشواهد. انظر: التاريخ ٢/ ٢٢٢، وسؤالات الآجري لأبي دود ص ٣٣، والضعفاء والمتروكين ص ٢٩١، والجرح والتعديل ٤/ ٢١٤، والمجروحين ١/ ٣٤٤، وتهذيب الكمال ٣/ ١٢٠، والمغني في الضعفاء ١/ ٢٧٣، وهدي الساري ص ٤٠٧، وخلاصة القول المفهم ١/ ٢٠٩، والتقريب ص ٢٤٥. =\n⦗١٥٢⦘ = ووقع في \"م\" سالم وهو خطأ.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن سعيد الدارمي، عن عبيد الله بن عبد المجيد، عن سلم بن زرير به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها برقم ٣١٢، ١/ ٤٧٤.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن أبي الوليد، عن سلم بن زرير به. انظر: صحيحه، كتاب المناقب، باب علامات النبوة في الإسلام برقم ٣٥٧١، ١/ ٥٨٠.\n(^٦) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٧) قوله: عزيز الحديث أي قليله، ويؤيد ذلك قول ابن المديني: له نحو عشرة أحاديث.\nانظر: تهذيب الكمال ١١/ ٢٢٣.\n(^٨) بهامش \"ك\" \"بلغت قراءة كتبه الحصيني عفا الله عنه صح\".","vol":"3","page":151},{"text":"<span data-type='title' id=toc-197>مبتدأ أبواب في الحيض والاستحاضة، وبيان (^١) إباحة مباشرة الحائض، وبينهما ثوب من غير أن يقضي الرجل حاجته دون الإزار.</span>\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" مبتدأ كتاب الحيض والاستحاضة. بيان إباحة …","vol":"3","page":153},{"text":"٩٤٤ - حدثنا يونس بن حبيب، نا أبو داود (^١)، نا شعبة، وأبو عوانة، عن منصور (^٢)، ح\nوحدثنا هلال بن العلاء، نا أحمد بن عبد الملك (^٣)، نا أبو عوانة، عن منصور *عن إبراهيم* (^٤)، عن الأسود، عن عائشة ﵂ قالت: كان رسول الله ﷺ يأمر إحدانا إذا كانت حائضًا أن تلبس ثوبًا ثم يباشرها (^٥).\n_________\n(^١) هو الطيالسي.\n(^٢) منصور بن المعتمر.\n(^٣) أحمد بن عبد الملك بن واقد الحرّاني أبو يحيى، وقد ينسب إلى جده، مات سنة ٢٢١ هـ، /خ س ق، ثقة تكلم فيه بلا حجة. انظر: الجرح والتعديل ٢/ ٦١، وتهذيب الكمال ١/ ٣٩٣، والتهذيب ١/ ٥١، وهدي الساري ص ٤٠٦، والتقريب ص ٨٢.\n(^٤) ما بين النجمين سقط من \"م\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة وزهير بن حرب، وإسحاق بن إبراهيم، عن جرير، عن منصور به. انظر: صحيحه، كتاب الحيض باب =\n⦗١٥٤⦘ = مباشرة الحائض فوق الإزار برقم ١، ١/ ٢٤٢.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن قبيصة عن سفيان عن منصور به.\nانظر: صحيحه، كتاب الحيض، باب مباشرة الحائض برقم ٢٩٩، ١/ ٤٨١ مع الفتح، والحديث في مسند الطيالسي ص ١٩٧.","vol":"3","page":153},{"text":"٩٤٥ - حدثنا العباس بن محمد (^١) الدوري (^٢)، نا يحيى بن آدم، ح\nوحدثنا الغَزِّيُّ، نا الفِرْيابي، قالا: نا سفيان (^٣)، عن منصور، عن إبراهيم، عن الأسود، عن عائشة ﵂ قالت: كنت أغتسل أنا ورسول الله ﷺ من إناء واحد، ونحن جنبان، وكنت إذا حِضْتُ أمرني النبيّ ﷺ أن أتّزر (^٤) فكان يباشرني، وكان رسول الله ﷺ يخرج رأسه من المسجد وهو معتكف فأغسلُه وأنا حائض (^٥).\n_________\n(^١) (ابن محمد) لم يذكر في \"ك\" و\"ط\".\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) هو الثوري.\n(^٤) \"أتزر\" أي ألبس الإزار، والمراد بذلك أنّها تشد إزارها على وسطها، وحدد ذلك الفقهاء بين السرّة والركبة عملًا بالعرف الغالب. انظر: النهاية في غريب الحديث ١/ ٤٤، وشرح النووي ٣/ ٢٦٢، والفتح ١/ ٤٨١، وعارضة الأحوذي ١/ ٢١٦، والمعجم الوسيط ١/ ١٦.\n(^٥) وقد أخرجه البخاري عن قبيصة عن سفيان الثوري به. انظر: صحيحه مع الفتح، كتاب الحيض، باب مباشرة الحائض برقم \"٢٩٩\" ١/ ٤٨١.\nوقد أخرجه مسلم -رحمه الله تعالى- الجملة الأولى من الحديث وهي الاغتسال معه =\n⦗١٥٥⦘ = ﵊ … عن هارون بن سعيد الأيلي عن ابن وهب، عن مخرمة، عن أبيه، عن أبي سلمة، عن عائشة ﵂ به. انظر: صحيحه، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة برقم ٣٧، ١/ ٢٥٤.\nوأخرج الجملة الثانية وهي الأمر بالإتزار … عن أبي بكر بن أبي شيبة، وزهير بن حرب، وإسحاق بن إبراهيم ثلاثتهم، عن جرير عن منصور به. انظر: صحيحه، كتاب الحيض، باب مباشرة الحائض فوق الإزار برقم ١، ١/ ٢٤٢. وأخرج الجملة الأخيرة وهي غسل رأسه ﵊ عن هارون بن سعيد الأيلي عن ابن وهب، عن عمرو بن الحارث، عن محمد بن عبد الرحمن بن نوفل، عن عروة عنها به.\nانظر: صحيحه، كتاب الحيض، باب جواز غسل الحائض رأس زوجها … برقم ٨، ١/ ٢٤٤. وعن أبي بكر بن أبي شيبة، عن حسين بن علي، عن زائدة، عن منصور.\nانظر: نفس الكتاب والباب والجزء والصفحة برقم ١٠.","vol":"3","page":154},{"text":"٩٤٦ - حدثنا أبو أمية، نا زكريا بن عديّ، نا عليّ بن مسهر (^١)، عن الشيبانيّ (^٢)، عن عبد الرحمن بن الأسود (^٣)، عن أبيه عن عائشة ﵂ قالت: كان رسول الله ﷺ من فور (^٤) حيضتها يأمرها أن\n⦗١٥٦⦘ تتّزر (^٥) ثم يباشرها، وأيّكم كان يملك إربه (^٦) كما كان رسول الله ﷺ يملكه؟! (^٧) (^٨).\n_________\n(^١) عليّ بن مسهر -بضم الميم وسكون المهملة كسر الهاء- الكوفي مات سنة ١٨٩ هـ، ع، قال الإمام أحمد ﵀: … كان قد ذهب بصره، وكان يحدثهم من حفظه.\nوقال الحافظ ابن حجر ﵀: ثقة له غرائب بعد أن أضرّ. انظر: الضعفاء الكبير للعقيلي ٣/ ٢٥١، وشرح علل الترمذي لابن رجب ٢/ ٧٥٥، والكاشف ٢/ ٤٧، وتوضيح المشتبه ٨/ ١٨٠.\n(^٢) هو سليمان بن أبي سليمان أبو إسحاق الشيباني الكوفي.\n(^٣) عبد الرحمن بن الأسود بن يزيد النخعي.\n(^٤) فور -بفتح الفاء وإسكان الواو- أي أولها ومعظمها ووقت كثرتها. انظر: النهاية =\n⦗١٥٦⦘ = ٣/ ٤٧٨، وشرح النووي ٣/ ٢٠٣.\n(^٥) (ك ١/ ٢٢٠).\n(^٦) قال ابن الأثير -رحمه الله تعالى-: الإرب، أكثر المحدثين يروونه بفتح الهمزة والراء، يعنون الحاجة، وبعضهم يرويه بكسر الهمزة وسكون الراء وله تأويلان: الحاجة، والعضو، وعنت به من الأعضاء الذكر خاصة. انظر: الصحاح ١/ ٨٦، والنهاية ١/ ٣٦، والمصباح المنير ص ٤، وشرح النووي ٣/ ٢٠٤، والفتح ١/ ٤٨٢.\n(^٧) هكذا في \"الأصل\" و\"م\". وفي \"خ\" و\"ط\" يملك بحذف الهاء. وفي صحيح البخاري ومسلم: يملك إربه.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عليّ بن مسهر به. انظر: صحيحه، كتاب الحيض باب مباشرة الحائض فوق الإزار برقم ٢، ١/ ٢٤٢.\nوأخرجه البخاري -رحمه الله تعالى- أيضًا عن إسماعيل بن خليل عن عليّ بن مسهر به.\nانظر: صحيحه، كتاب الحيض باب مباشرة الحائض برقم ٣٠٢، ١/ ٤٨١ مع الفتح.","vol":"3","page":155},{"text":"٩٤٧ - حدثنا أبو عمرو بن أبي غرَزَة (^١)، نا عليُّ بن ثابت الدَهَّان (^٢)، نا منصور بن\n⦗١٥٧⦘ أبي الأسود (^٣)، عن أبي إسحاق الشيباني، عن عبد الرحمن بن الأسود، عن أبيه، قال: قالت عائشة ﵂: كان النبيّ ﷺ يباشر نساءه فوق الإزار وهنّ حيّض (^٤).\n_________\n(^١) هو أحمد بن حازم بن محمد بن أبي غرزة، الغفاري الكوفي.\n(^٢) علي بن ثابت الدهان -بفتح الدال المهملة والهاء المشددة وفي آخرها النون- يقال ذلك لمن يبيع الدهن، الكوفي مات سنة ٢١٩ هـ / س ق. ذكره ابن حبان في الثقات، وقال الحافظ الذهبي في الميزان: صدوق لكنه شيعي معروف، وقيل: كان ممن يسكن =\n⦗١٥٧⦘ = في تشيّعه ولا يغلو، وقال في الكاشف: وثق. وقال الحافظ: صدوق. انظر: الثقات ٨/ ٤٥٧، كشف الأستار ٢/ ٢٤٦، والأنساب ٢/ ٥١٤، وتهذيب الكمال ٢٠/ ٣٤١، والميزان ٣/ ١١٦، والكاشف ٢/ ٣٦، والتقريب ص ٣٩٨.\n(^٣) منصور بن أبي الأسود، اسمه فيما قيل: حازم، الكوفي د ت س، وثقه ابن معين، والنسائي، والبزار، وقال ابن سعد: كان تاجرًا، وكان كثير الحديث. وقال أبو حاتم: يكتب حديثه. وذكره ابن حبان في الثقات، وقال الحافظ الذهبي: صدوق مشهور لكنه شيعي متوسط. وقال الحافظ ابن حجر: صدوق رمي بالتشيع. انظر: التاريخ ٢/ ٥٨٧، والطبقات ٦/ ٣٨٢، والجرح والتعديل ٨/ ١٧٠، والثقات ٧/ ٤٧٥، كشف الأستار ٣/ ١٤٥، وتهذيب الكمال ٢٨/ ٥١٨، والمغني ٢/ ٦٧٧، والكاشف ٢/ ٢٩٦، والميزان ٤/ ١٨٣، والتقريب ص ٥٤٦.\n(^٤) وقد أخرج الإمام مسلم -رحمه الله تعالى- هذا الحديث عن يحيى بن يحيى عن خالد بن عبد الله، عن الشيباني، عن عبد الله بن شداد، عن ميمونة ﵂ به. انظر: صحيحه، كتاب الحيض باب مباشرة الحائض برقم ٣، ١/ ٢٤٣.","vol":"3","page":156},{"text":"٩٤٨ - حدثنا الحسن بن عليّ بن] (^١) عفان، نا أسباط (^٢)، عن الشيباني، عن عبد الله بن شداد بن الهاد (^٣)، عن ميمونة -رضي الله تعالى\n⦗١٥٨⦘ عنها - قالت: كان النبيّ ﷺ يباشر نساءه فوق الإزار وهنّ حيّض (^٤).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) أسباط بن محمد بن عبد الرحمن الكوفي.\n(^٣) أبو الوليد المدني الليثي.\n(^٤) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى عن خالد بن عبد الله، عن الشيباني به. انظر: الحديث ٩٤٧ السابق.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي النعمان عن عبد الواحد عن الشيباني. انظر: صحيحه، كتاب الحيض باب مباشرة الحائض برقم ٣٠٣، ١/ ٤٨٢ مع الفتح، وكأن الشيباني كان يحدث به تارة من مسند عائشة وتارة من مسند ميمونة … انظر: الفتح ١/ ٤٨٣.","vol":"3","page":157},{"text":"٩٤٩ - حدثنا عمار بن رجاء، نا أبو داود (^١)، نا هشام (^٢)، نا يحيى بن أبي كثير، حدثني أبو سلمة، حدثتني زينب، عن أم سلمة ﵂ قالت: بينا (^٣) أنا مضطجعة مع رسول الله ﷺ في الخميلة (^٤) إذ حضت فانسللت (^٥) فأخذت ثياب حيضتي (^٦)، فقال لي رسول الله ﷺ:\n⦗١٥٩⦘ \"أَنَفِست (^٧) \"؟ قلت: نعم. فدعاني فاضطجعت معه في الخميلة (^٨).\n_________\n(^١) هو الطيالسي.\n(^٢) هو الدستوائي.\n(^٣) هكذا في جميع النسخ وصحيح البخاري. وفي صحيح مسلم بينما.\n(^٤) الخميلة -بفتح الخاء المعجمة كسر الميم- القطيفة وهو كل ثوب له خمل على وزن فلس -أي هدب من أيّ شيء كان. وقيل: الخميلة الأسود من الثياب. انظر: الصحاح ٤/ ١٦٨٩، والنهاية ٢/ ٨١، والمصباح المنير ص ٧٠، وشرح النووي ٣/ ٢٠٦.\n(^٥) انسللت أي مضيت وخرجت بتأنّ وتدريج. انظر: النهاية ٢/ ٣٩٢، وشرح النووي ٣/ ٢٠٦.\n(^٦) الحيضة -بكسر الهاء المهملة- الاسم من الحيض والحال التي تلزمها الحائض من التجنّب والتحيض، وبالفتح المرة الواحدة من دُفع الحيض ونوبه. انظر: النهاية ١/ ٤٦٩، والفتح ١/ ٤٨٠.\n(^٧) أنفست -بفتح النون كسر الفاء من باب فرح أي حضت؟ وقد تكرر ذكرها بمعنى الولادة والحيض. انظر: النهاية ٥/ ٩٥، وشرح النووي ٣/ ٢٠٧، والفتح ١/ ٤٨١.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى عن معاذ بن هشام، عن هشام الدستوائي به، انظر: صحيحه، كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد برقم ٥، ١/ ٢٤٣. وأخرجه البخاري -رحمه الله تعالى- عن معاذ بن فضالة عن هشام الدستوائي به. انظر: صحيحه، كتاب الحيض باب من اتخذ ثياب الحيض سوى ثياب الطهر برقم ٣٢٣، ١/ ٥٠٣ مع الفتح.","vol":"3","page":158},{"text":"٩٥٠ - حدثنا أبو مقاتل البلخي (^١)، نا عبد الله بن رجاء (^٢)، نا (^٣) حرب بن شَدَّاد (^٤)، عن يحيى بن أبي كثير، عن أبي سلمة، حدثتني (^٥) زينب بنت أم سلمة، أنّ أم سلمة ﵂ قالت: بينما أنا مضطجعة مع النبيّ ﷺ إذ حِضت فانسللت من الخميلة، فقال رسول الله ﷺ: \"أَنَفِست\"؟ قلت: نعم، فأخذت ثياب حيضتي إذ دعاني رسول الله ﷺ إلى الخميلة فاضطجعت معه. قالت: وكان رسول الله ﷺ يقبّلها وهو صائم وكانا يغتسلان من إناء واحد (^٦).\n_________\n(^١) هو سليمان بن محمد بن فضيل البلخي.\n(^٢) عبد الله بن رجاء بن عمرو الغداني.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" أبنا.\n(^٤) حرب بن شداد اليشكري أبو الخطاب البصري.\n(^٥) في \"ك\" و\"ط\" أخبرتني.\n(^٦) وقد أخرجه الإمام البخاري عن سعد بن حفص عن شيبان عن يحيى به. انظر؟ =\n⦗١٦٠⦘ = صحيحه، كتاب الحيض، باب النوم مع الحائض وهي في ثيابها برقم ٣٢٢، ١/ ٥٠٣ مع الفتح. وأخرجه مسلم ﵀ عن محمد بن المثنى عن معاذ بن هشام عن أبيه عن يحيى به. انظر: صحيحه، كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد برقم ٥، ١/ ٢٤٣، بدون جملة وكان رسول الله ﷺ يقبلها وهو صائم، وهي في صحيح البخاري -رحمه الله تعالى-.","vol":"3","page":159},{"text":"٩٥١ - حدثنا إسحاق بن سَيَّار، نا أبو معمر (^١)، نا عبد الوارث، عن حسين المعلم، عن يحيى بن أبي كثير بإسناده سواء (^٢).\n* [قال] (^٣): ذكر أحمد بن عبد الرحمن الوهبي، أنا ابن وهب عن مخرمة، عن أبيه، عن كريب مولى ابن عباس ﵄[قال] (^٤) سمعت ميمونة زوج النبيّ ﷺ تقول: كان رسول الله ﷺ-يضطجع معي، وأنا حائض وبيني وبينه ثوب* (^٥) (^٦).\n_________\n(^١) هو عبد الله بن عمرو بن أبي الحجاج التميمي البصري.\n(^٢) وقد أخرجه الشيخان. انظر: تخريج الحديث ٩٥٠ السابق.\n(^٣) (قال) لم يذكر في \"الأصل\" و\"م\".\n(^٤) (قال) لم يذكر في \"الأصل\" و\"م\".\n(^٥) وقد أخرج الإمام مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن أبي الطاهر وهارون بن سعيد الأيلي، وأحمد بن عيسى ثلاثتهم، عن ابن وهب به. انظر: صحيحه، كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد، برقم ٤، ١/ ٢٤٣.\n(^٦) ما بين النجمين موقعه من \"ك\" و\"ط\" قبل ثلاثة أحاديث.","vol":"3","page":160},{"text":"<span data-type='title' id=toc-198>باب (^١) بيان إباحة [شرب] (^٢) سؤر الحائض، والدليل على أنّها ليست بنجسة في حالتها تلك </span>(^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) (شرب) سقط من \"الأصل\".\n(^٣) هنا توجد زيادة من \"ك\" و\"ط\" وهي: \"وعلى إباحة مرورها في المسجد وطهارة الماء الذي تدخل يدها فيه، وما يعارضه من الخبر لإباحة دخولها المسجد وإباحة إصابتها دون النكاح\" ولكن قد كتبت عليها علامة الضرب هكذا [لا … إلى] على أولها وآخرها.","vol":"3","page":161},{"text":"٩٥٢ - حدثنا أبو عمر إمام مسجد حران، نا مخلد بن يزيد، ح (^١)\nوحدثنا الدقيقي وأبو غسان الهمداني بمصر (^٢)، قالا: نا يزيد بن هالون، ح\nوحدثنا أبو أمية، نا عليّ بن قادم (^٣) كلهم عن مِسْعَر (^٤)، عن المقدام (^٥) بن شريح، عن أبيه عن عائشة ﵂ قالت: إن كنت لأوتى بالإناء، وأنا حائض فأشرب منه، ثم يأخذه فيضع فمه على موضع فمي، وأوتى بالعَرْق (^٦) فأعضّه فيأخذه\n⦗١٦٢⦘ فيعضّه (^٧) على موضع فمي. والحديث ليزيد بن هارون (^٨).\nرواه وكيع عن الثوري، ومسعر فقالا: ثم أناول النبيّ ﷺ فيضع فاه على موضع فيّ (^٩) (^١٠).\n_________\n(^١) (ك ١/ ٢٢١).\n(^٢) لم أقف عليه.\n(^٣) علي بن قادم أبو الحسن الكوفي.\n(^٤) هو: ابن كِدَام أبو سلمة الكوفي.\n(^٥) المقدام بن شريح بن هاني بن يزيد الحارثي الكوفي.\n(^٦) العرق -بفتح العين وسكون الراء- العظم الذي أخذ منه معظم اللحم وبقي منه قليل =\n⦗١٦٢⦘ = وجمعه عُراق وهو جمع نادر. انظر: الصحاح ٤/ ١٥٢٣، والنهاية ٣/ ٢٢٠.\n(^٧) هكذا في \"الأصل\" وفي بقية النسخ فيضعه.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع، عن مسعر، وسفيان به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله … برقم ١٤، ١/ ٢٤٥.\n(^٩) في النسخ الثلاث عدا \"الأصل\" زيادة (فيشرب) هنا.\n(^١٠) وهذا الإسناد هو الذي في صحيح مسلم -رحمه الله تعالى-. انظر: الحديث (٩٥٢) السابق وتخريجه، والظاهر أن المصنف -رحمه الله تعالى- ذكره لبيان اختلاف ألفاظ الرواة وزيادة بعضهم على بعض. والله أعلم.","vol":"3","page":161},{"text":"٩٥٣ - حدثنا الدبري عن عبد الرزاق عن الثوري بإسناده [فيأخذه] (^١) النبيّ ﷺ، فيضع فاه على موضع فيّ فيشرب (^٢).\n_________\n(^١) أضفت الهاء من \"ك\" و\"ط\". وفي \"الأصل\" فيأخذ بدون الهاء.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع، عن مسعر، وسفيان به. انظر: تخريج الحديث ٩٥٢ السابق. وهو في مصنف عبد الرزاق برقم ١٢٥٣، ١/ ٣٢٦.","vol":"3","page":162},{"text":"٩٥٤ - حدثنا الصغاني، نا عفان (^١)، نا حماد بن سلمة، عن ثابت،\n⦗١٦٣⦘ عن أنس ﵁ ح\nوحدثنا حمدان بن الجنيد الدقاق، نا عمرو بن عاصم الكلابي (^٢)، نا حماد بن سلمة، أنا ثابت، عن أنس ﵁ أنّ اليهود كانت إذا حاضت المرأة أخرجوها من البيت، ولم يواكلوها ولم يجامعوها فسأل أصحاب النبيِّ النبيَّ ﷺ، عن ذلك، فأنزل الله تعالى (^٣) ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ في الْمَحِيضِ (^٤)﴾ (^٥) فأمرهم أن يصنعوا كل شيء إلا النكاح. فقالت اليهود: وما يريد هذا الرجل أن يدع شيئا من أمرنا إلا يخالفنا فيه، فجاء أسيد بن حضير، وعباد بن بشر ﵄ فقالا: يا رسول الله، إنّ اليهود قالت كذا وكذا، أفلا ننكحهن؟ قال (^٦): فتمعّر (^٧) وجه رسول الله ﷺ حتى ظننّا أنَّه قد (^٨) وجد (^٩) عليهما، فخرجا من عنده،\n⦗١٦٤⦘ فاستقبلهما (^١٠) بهدية من لبن إلى رسول الله ﷺ فبعث في آثارهما فدعاهما فسقاهما فظننّا أنَّه لم يجد عليهما. وهذا حديث عفان بن مسلم (^١١).\n_________\n(^١) عفان -بتشديد الفاء- ابن مسلم بن عبد الله الصفار أبو عثمان البصري.\n(^٢) (الكلابي) لم يذكر في \"ك\" و\"ط\".\n(^٣) هكذا في \"الأصل\" وصحيح مسلم، وفي \"ك\" و\"ط\": ﷿.\n(^٤) المحيض: المأتى من المرأة، لأنّه موضع الحيض فكأنه قال: اعتزلوا النساء في موضع الحيض ولا تجامعوهن في ذلك المكان فهو اسم ومصدر. انظر: الصحاح ٣/ ١٠٧٣، والنهاية ١/ ٤٦٩، وتاج العروس ١٨/ ٢١٢.\n(^٥) سورة البقرة آية: ٢٢٢. ووقع في النسخ كلها يسألونك بدون الواو وهو خطأ.\n(^٦) كلمة (قال) لم تذكر في \"الأصل\".\n(^٧) تمعّر: تغير. انظر: الصحاح ٢/ ٨١٨، والنهاية ٤/ ٣٤٢، والتاج ١٤/ ١٤١.\n(^٨) (قد) لم يذكر في \"ك\"و\"ط\".\n(^٩) وجد عليه أي غضب عليه. انظر: الصحاح ٢/ ٥٤٧، والنهاية ٥/ ١٥٥.\n(^١٠) وفي \"ك\" و\"ط\" واستقبلهما بالواو.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب عن عبد الرحمن بن مهدي عن حماد بن سلمة به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها … برقم ١٦، ١/ ٢٤٦.","vol":"3","page":162},{"text":"٩٥٥ - حدثنا (^١) ابن الجنيد [الدقاق] (^٢)، نا عمرو [بن عاصم] (^٣)، نا حماد [بن سلمة] (^٤)، عن ثابت وعاصم (^٥)، عن أنس بمثله.\nغريب لعاصم، لم يخرجه مسلم، ولم نكتبه إلا عن ابن الجنيد (^٦).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\" و\"ط\" وحدثنا بالواو.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) الزيادة من \"ك\" و\"ط\".\n(^٥) هو الأحول.\n(^٦) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": غريب لعاصم، ولم نكتبه إلا عن ابن الجنيد لم يخرجه.\nوالغرابة أتت من ذكر عاصم مع ثابت في الإسناد. فقد أخرجه الطيالسي (٢٠٥٢) والإمام أحمد ٣/ ١٣١، ٢٤٦، ومسلم كما تقدم في حديث ٩٥٤، وأبو داود ٢٥٨، في الطهارة، باب مواكلة الحائض ومجامعتها، والترمذي ٢٩٧٧ في التفسير باب ومن سورة البقرة، والنسائي ١/ ١٥٢، و١٨٧، وابن ماجه ٦٤٤ في الطهارة =\n⦗١٦٥⦘ = باب ما جاء في مواكلة الحائض وسؤرها، والدارمي ١/ ١٤٥ باب مباشرة الحائض، وابن حبان في الطهارة باب ذكر الأمر بمواكلة الحائض ٤/ ١٩٥، والبيهقي في السنن الكبرى ١/ ٣١٣، والبغوي في شرح السنة ٣١٤، كلهم من طرق عن حماد بن سلمة عن ثابت عن أنس ﵁ به، بدون ذكر عاصم الأحول في الإسناد، فلعل الوهم في ذلك من ابن الجنيد كما أشار إليه المصنف ﵀ أو من عمرو بن عاصم فإنه صدوق في حفظه شيء والله ﷾ أعلم.\nومن الذين خالفوا ابن الجنيد في ذكر عاصم في الإسناد زهير بن حرب، ومحمد بن أبان، ومحمد بن يحيى، وعبد بن حميد، ويونس بن حبيب، وأبو داود السجستاني.","vol":"3","page":164},{"text":"٩٥٦ - حدثنا محمد بن خلف التميمي، نا خالد بن مخلد، نا مالك، ح\nوحدثنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني مالك (^١) (عن) (^٢) هشام بن عروة عن أبيه، عن عائشة ﵂ أخبرته، قالت: كنت أُرَجّل رأس رسول الله ﷺ وأنا حائض (^٣).\n_________\n(^١) (ك ١/ ٢٢٢).\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\": قالا: نا. وهو خطأ.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى عن أبي خيثمة عن هشام به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله برقم ٩، ١/ ٢٤٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك عن هشام به.\nانظر: صحيحه مع الفتح كتاب الحيض باب غسل الحائض رأس زوجها وترجيله برقم ٢٩٥، ١/ ٤٧٨. =\n⦗١٦٦⦘ = وهو في الموطأ كتاب الطهارة باب جامع الحيضة برقم ١٠٢، ١/ ٦٠.","vol":"3","page":165},{"text":"٩٥٧ - حدثنا يوسف بن مسلّم، نا حجاج، عن ابن جريج، أخبرني هشام بن عروة، عن عروة أنَّه سئل؛ هل تخدمني الحائض أو تدنو (^١) مني المرأة، وهي جنب؟ قال عروة: كل ذلك عليّ هيّن، وأخبرتني عائشة ﵂ أنّها كانت ترجل لرسول الله ﷺ وهي حائض ورسول الله ﷺ حينئذ مجاور في المسجد، فيدني لها رأسه، وهي في حجرتها فترجله وهي حائض (^٢).\n_________\n(^١) هكذا في \"الأصل\" وصحيح البخاري، وفي \"ك\" و\"ط\" تدني وهو خطأ.\n(^٢) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى عن أبي خيثمة عن هشام به. انظر: الحديث ٩٥٦ السابق.\nوأخرجه البخاري -رحمه الله تعالى- عن إبراهيم بن موسى عن هشام بن يوسف، عن ابن جريج به. انظر: صحيحه، كتاب الحيض باب غسل الحائض رأس زوجها وترجيله برقم ٢٩٦، ١/ ٤٧٨ مع الفتح.","vol":"3","page":166},{"text":"٩٥٨ - حدثنا بكار بن قتيبة البكراوي (^١)، نا المؤمل (^٢)، ح\nوحدثنا الغَزِّيُّ، نا الفريابي كلاهما (^٣) قالا: نا سفيان (^٤)، عن منصور،\n⦗١٦٧⦘ عن إبراهيم، عن الأسود، عن عائشة ﵂ قالت: كنت أغسل رأس رسول الله ﷺ وهو معتكف وأنا حائض (^٥).\n_________\n(^١) بكار بن قتيبة بن أسد بن عبد الله البكراوي -بفتح الباء المنقوطة بواحدة وسكون الكاف بعدها راء مهملة- انظر: الأنساب ٢/ ٢٧٤.\n(^٢) مؤمل بوزن محمد بهمزة ابن إسماعيل القرشي العدوي ولاءً، أبو عبد الرحمن. ووقع في \"ك\" و\"ط\" مؤمل بدون \"ال\".\n(^٣) (كلاهما) لم يذكر في \"ك\" و\"ط\".\n(^٤) هو الثوري.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة عن حسين بن علي عن زائدة، عن منصور به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله برقم ١٠، ١/ ٢٤٤.","vol":"3","page":166},{"text":"٩٥٩ - حدثنا عمار بن رجاء، نا قبيصة (^١)، نا سفيان عن منصور بن عبد الرحمن (^٢)، عن أمّه صفيّة (^٣)، عن عائشة ﵂ قالت: كان رسول الله ﷺ يقرأ القرآن ورأسه في حِجْرِي (^٤) وأنا حائض (^٥).\n_________\n(^١) قبيصة بن عقبة بن محمد السُوَائي أبو عامر الكوفي.\n(^٢) منصور بن عبد الرحمن بن طلحة بن الحارث القرشي المكي.\n(^٣) صفية بنت شيبة الحاجب بن عثمان القرشية ذكرها ابن حبان في التابعين من الثقات ٤/ ٣٨٦، وقال العجلي: مكية تابعية ثقة. انظر: تاريخ الثقات ص ٥٢٠، وتهذيب الكمال ٣٥/ ٢١٢.\n(^٤) حَجر الإنسان وحِجره بالفتح والكسر، والجمع حجور. انظر: الصحاح ٢/ ٦٢٣.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن داود بن عبد الرحمن المكي عن منصور به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله … برقم ١٥، ١/ ٢٤٦.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم الفضل بن دكين عن زهير بن معاوية، عن منصور به. انظر: صحيحه، كتاب الحيض باب قراءة الرجل في حجر امرأته وهي حائض، برقم ٢٩٧، ١/ ٤٧٩ مع الفتح.","vol":"3","page":167},{"text":"٩٦٠ - حدثنا يونس بن حبيب، نا أبو داود، ح\nوحدثنا أبو الأزهر، نا بدل بن المحبر (^١)، قالا: نا شعبة، عن الأعمش، عن ثابت بن عبيد (^٢)، عن القاسم بن محمد، عن عائشة ﵂ أنّ رسول الله ﷺ قال لها: \"ناوليني الخمرة\" (^٣). فقالت: إنّي حائض فقال: \"إنّ حَيضتك (ليست) (^٤) في يدك\" (^٥)، زاد يونس\n⦗١٦٩⦘ فناولتها إياه (^٦).\n_________\n(^١) بدل -بفتحتين- ابن المحبر -بضم الميم وفتح المهملة والموحدة- ابن المنبِّه أبو المنير -بوزن مطيع- البصري مات سنة بضع عشرة ومائتين /خ ٤ وثقه أبو زرعة، وأبو حاتم الرازيان، والذهبي، وغيرهم، وقال الدارقطني: ضعيف حدث عن زائدة بحديث لم يتابع عليه، وقال الحافظ ابن حجر في مقدمة الفتح: إن تضعيف الدارقطني له بسبب حديث واحد قد خولف فيه هو من التعنت، وقال في التقريب: ثقة ثبت إلا في حديثه عن زائدة. انظر: الجرح والتعديل ٢/ ٤٣٩، وسؤالات الحاكم للدارقطني ص ١٩٠ برقم ٢٩١، وتهذيب الكمال ٤/ ٢٩ - ٣١، والكاشف ١/ ٢٦٤، وهدي الساري ص ٤١٢، والتقريب ص ١٢٠.\n(^٢) ثابت بن عبيد الأنصاري الكوفي مولى زيد بن ثابت ﵁.\n(^٣) الخمرة -بضم الخاء- حصيرة صغيرة تنسج من سعف النخل وترمّل بالخيوط وسميت بذلك لأنّها تستر الوجه من الأرض، أو لأن خيوطها مستورة بسعفها. انظر: النهاية ٢/ ٧٧، والصحاح ٢/ ٦٤٩، وتاج العروس ١١/ ٢١٣.\n(^٤) ووقع في جميع النسخ \"ليس\" وهو خطأ والتصويب من صحيح مسلم ﵀.\n(^٥) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وأبي كريب ثلاثتهم، عن أبي معاوية، عن الأعمش به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله برقم ١١، ١/ ٢٤٤.\n(^٦) هذه الزيادة موجودة في مسند الطيالسي ١/ ٦٢، وأخرجها من طريقه البيهقي، وأخرجها أيضا الإمام أحمد والدارمي، وابن حبان من طرق، عن شعبة به. انظر: مسند الطيالسي ١/ ٦٢، والمسند ٦/ ١٠١، وسنن الدارمي ١/ ١٩٧، وابن حبان في صحيحه ٤/ ١٩٢، والسنن الكبرى ١/ ١٨٦.","vol":"3","page":168},{"text":"٩٦١ - حدثنا موسى بن إسحاق القواس، نا أبو يحيى الحماني ويحيى بن عيسى الرملي (^١)، قالا: نا الأعمش، عن ثابت بن (عبيد) (^٢)، عن القاسم بن محمد، عن عائشة ﵂ قالت: قال\n⦗١٧٠⦘ لي النبيّ ﷺ: \"ناوليني الخُمرة من المسجد\". فقلت: إنّي حائض. فقال: \"إنّ حيضتك (ليست) (^٣) في يدك\" (^٤).\n_________\n(^١) يحيى بن عيسى بن عبد الرحمن أبو زكريا الرملي -بفتح الراء وسكون الميم وفي آخرها اللام نسبة إلى بلدة من بلاد فلسطين وهي قصبتها يقال لها الرملة، والمترجم له هنا أصله من الكوفة، وإنَّما أقام بالرملة يجهز الزيت، إلى الكوفة وإلى غيرها فقيل له الرملي، مات سنة ٢٠١ هـ / بخ م د ت ق. قال الإمام أحمد: ما أقرب حديثه وأحسن الثناء عليه، وأمر أبا معاوية بالكتابة عنه، وقال العجلي: ثقة وكان فيه تشيع. وضعفه ابن معين، والجوزجاني، والنسائي، وابن حبان، وابن عدي لسوء حفظه، وقال الذهبي: صويلح الحديث، وقال الحافظ ابن حجر: صدوق يخطئ ورمي بالتشيع اهـ. وأخرج له مسلم حديثًا واحدًا متابعة انظر: صحيحه، كتاب الفتن، باب في الفتنة التي تموج كموج البحر برقم ٢٧، ٤/ ٢٢١٨، ورجال صحيح مسلم ٢/ ٣٤٦، وانظر العلل ٢/ ١٣٠، والتاريخ ٢/ ٦٥١، وتاريخ الدارمي ص ٢٣١، وتاريخ الثقات ص ٤٧٥، والضعفاء والمتروكين ص ٢٤٩، وأحوال الرجال ص ٦٢، والمجروحين ٣/ ١٢٦، والكامل ٧/ ٢١٨، والأنساب ٣/ ٩١، وتهذيب الكمال ٣١/ ٤٩٠، ومن تكلم فيه وهو موثق ص ١٩٨، والتقريب ص ٥٩٥. ووقع في \"ط\" يحيى بن سعيد وهو خطأ.\n(^٢) ووقع في \"الأصل\" محمد وهو خطأ.\n(^٣) ووقع في جميع النسخ \"ليس\" وهو خطأ والتصويب من صحيح مسلم ﵀.\n(^٤) وقد أخرجه مسلم ﵀ عن أبي كريب، عن ابن أبي زائدة، عن حجاج، وابن أبي غنية، عن ثابت بن عبيد به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله برقم ١٢، ١/ ٢٤٥.","vol":"3","page":169},{"text":"٩٦٢ - حدثنا محمد بن مُسْلم بن وارة (^١)، نا محمد بن موسى بن أَعْيَن، نا أبي، عن محمد بن سلمة الكوفي (^٢)، عن [سليمان] (^٣) الأعمش، عن ثابت بن عبيد، عن القاسم بن محمد، وعن مسلم بن صبيح (^٤)، عن مسروق (^٥)، عن عائشة ﵂ أنّ النبيّ ﷺ قال لها: \"ناوليني الخُمرة من المسجد\" فقلت: إنّي حائض. فقال النبيّ ﷺ: \"إنّ ذاكِ منكِ (^٦) ليس في يدكِ\" فناولته (^٧).\n_________\n(^١) الحافظ أبو عبد الله الرازي.\n(^٢) محمد بن سلمة الكوفي صاحب الأعمش، قال أبو حاتم: هو شيخ لا أعرفه وحديثه ليس بمنكر. انظر: الجرح والتعديل ٧/ ٢٧٦.\n(^٣) (سليمان) لم يذكر في \"ط\" وذكر في \"ك\" ثم ضرب عليه بخط.\n(^٤) مسلم بن صبيح -بالتصغير- الهَمْداني -ولاء- أبو الضحى الكوفي، والراوي عنه هنا الأعمش.\n(^٥) مسروق بن الأجدع بن مالك أبو عائشة الكوفي.\n(^٦) ك ١/ ٢٢٣.\n(^٧) وقد أخرجه مسلم ﵀ عن أبي كريب، عن ابن أبي زائدة، عن حجاج، وابن =\n⦗١٧١⦘ = أبي غنية، عن ثابت بن عبيد به. انظر: الحديث ٩٦١ السابق.","vol":"3","page":170},{"text":"٩٦٣ - حدثنا عبد الرحمن بن محمد بن منصور البصري (^١)، نا يحيى بن سعيد القطان، ح\nوحدثنا الصغاني، نا أحمد بن حنبل، نا يحيى بن سعيد، عن يزيد بن كيسان (^٢)، نا أبو حازم (^٣)، عن أبي هريرة ﵁ قال: بينما نبي الله ﷺ في\n⦗١٧٢⦘ المسجد، فقال: \"يا عائشة، ناوليني الثوب\". فقالت (^٤): إنّي لست أصلي. قال: \"إنّه ليس في يدك\" فناولته (^٥) (^٦).\n_________\n(^١) عبد الرحمن بن محمد بن منصور البصري، يلقب بكربزان -بضم الكاف ثم راء ساكنة، ثم موحدة مضمومة ثم زاي- وقد ضبط خطأ بالقلم بفتح الباء في المطبوع من مشتبه الذهبي ٢/ ٥٤٩، والتبصير لابن حجر ٣/ ١٢١٥، وتصحف إلى كريزان بالياء في المطبوع من تاريخ بغداد ١٠/ ٢٣٧، وميزان الاعتدال ٢/ ٥٨٦، وإلى كيرزان في المطبوع من الثقات ٨/ ٣٨٣.\n(^٢) يزيد بن كيسان أبو إسماعيل الكوفي، ويقال: أبو منين -بنونين مصغر- / بخ م ٤، وثقه ابن معين، والفسوي، والنسائي، والدارقطني، والذهبي، وقال أبو حاتم: يكتب حديثه محله الصدق، صالح الحديث لا يحتج به. وقد أدخله البخاري في كتاب الضعفاء، يحوّل منه وذكره ابن حبان في الثقات، وقال: كان يخطئ ويخالف، لم يفحش خطؤه حتى يعدل به عن سبيل العدول … فهو مقبول الرواية إلا ما يعلم أنَّه أخطأ فيه … وقال ابن عدي بعد أن خبر حديثه: أرجو ألا يكون برواياته بأس. وقال الحافظ: صدوق يخطئ. انظر: الجرح والتعديل ٩/ ٢٨٥، والثقات ٧/ ٦٢٨، والضعفاء الكبير ٤/ ٣٨٩، والكامل ٧/ ٧٥٢، وتهذيب الكمال ٣٢/ ٢٣٠، والديوان برقم ٤٤٣، والمغني ٢/ ٧٥٣، ومن تكلم فيه وهو موثق ص ٢٠٠، والتقريب ص ٦٠٤.\n(^٣) أبو حازم هو سلمان الأشجعي ولاء الكوفي.\n(^٤) هكذا في \"الأصل\" وصحيح مسلم، وفي \"ك\" و\"ط\" قالت بدون الفاء.\n(^٥) وقد أخرجه مسلم ﵀ عن زهير بن حرب، وأبي كامل، ومحمد بن حاتم ثلاثتهم، عن يحيى بن سعيد به. انظر: صحيحه، كتاب الحيض باب جواز غسل الحائض رأس زوجها وترجيله برقم ١٣، ١/ ٢٤٥.\n(^٦) في هامش \"ك\": آخر الجزء الرابع من أصل السمعاني، بلغت عرضا بأصل الضياء المنقول منه مع ابن شجانة، بلغت قراءة وسمع عبد الله المقدسي على القاضي نجم الدين قاضي نابلس، كتبه الحسين بن علي اللخمي.","vol":"3","page":171},{"text":"<span data-type='title' id=toc-199>باب بيان (^١) الإباحة للحائض (^٢) ترد نقض ضفر رأسها للاغتسال إذا وصل الماء إلى شؤون رأسها.</span>\n_________\n(^١) (بيان) م يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"ك\" و\"ط\" وهو أنسب. وفي \"الأصل\": إباحة الحائض.","vol":"3","page":173},{"text":"٩٦٤ - حدثنا يحيى بن أبي طالب (^١)، نا عبد الوهاب بن عطاء (^٢)، نا روح بن القاسم (^٣)، عن أبي الزبير، عن عبيد بن عمير (^٤)، قال: كان عبد الله بن عمرو بن العاص ﵄ يأمر المرأة إذا اغتسلت من الجنابة أن تنقض قرون رأسها، فبلغ ذلك عائشة ﵂ فقالت: ألا يأمرهن بِجزّ نواصيهن؟ لقد كنت أغتسل أنا ورسول الله ﷺ من الإناء الواحد فما أَنْقُضُ لي شعرًا، أو قالت: فما أزيد على أن أحفن (^٥) على رأسي ثلاث مرات. شك عبد الوهاب (^٦).\n_________\n(^١) يحيى بن أبي طالب -واسمه جعفر- ابن عبد الله أبو بكر البغدادي.\n(^٢) عبد الوهاب بن عطاء أبو نصر العجلي مولاهم البصري.\n(^٣) أبو غياث البصري.\n(^٤) عبيد بن عمير بن قتادة الليثي أبو عاصم المكي ولد في زمان النبي ﷺ.\n(^٥) حفن من باب ضرب يقال: حفنت الشيء إذا جرفته بكلتا يديك. انظر: الصحاح ٥/ ٢١٠٢، والنهاية ١/ ٤٠٩، والمصباح المنير ص ٥٥. وفي \"ك\" أحفي ثم كتب في هامشها أحفن.\n(^٦) وقد أخرجه مسلم ﵀ بنحوه عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، =\n⦗١٧٤⦘ = وعلي بن حجر ثلاثتهم، عن ابن علية عن أيوب، عن أبي الزبير به. انظر: صحيحه، كتاب الحيض باب حكم ضفائر المغتسلة برقم ٥٩، ١/ ٢٦٠.\nوأخرجه النسائي في الطهارة كتاب الغسل والتيمم، باب ترك المرأة نقض رأسها عند الاغتسال ١/ ٢٠٣، عن سويد بن نصر، عن ابن طهمان عن أبي الزبير به.","vol":"3","page":173},{"text":"٩٦٥ - حدثنا أحمد بن محمد بن أبي بكر المقدمي، نا سليمان (^١)، ومسدّد، وأبي واللفظ لسليمان (^٢)، قالوا: نا حماد (^٣)، عن أيوب (^٤)، عن أبي الزبير، عن عبيد بن عمير، أنّ عائشة ﵂ قالت: يا عجباه (^٥) من ابن عمرو ﵄ وهو يأمر النساء أن ينقضن رؤسهن إذا اغتسلن، أفلا يأمرهن أن يجزُزْن رؤسهن؟ لقد كنت أنا ورسول الله ﷺ نغتسل من الإناء الواحد فما أزيد على أن أَحْثِي على رأسي ثلاثًا (^٦).\n_________\n(^١) هو سليمان بن حرب أبو أيوب البصري.\n(^٢) هو سليمان بن حرب أبو أيوب البصري.\n(^٣) حماد بن زيد بن درهم.\n(^٤) هو ابن أبي تميمة السختياني، أيوب مضروب عليه في \"الأصل\".\n(^٥) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": يا عجيبه، وفي صحيح مسلم: يا عحبًا.\n(^٦) وقد أخرجه مسلم ﵀ بنحوه عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وعلي بن حجر ثلاثتهم، عن ابن علية، عن أيوب، به. انظر: الحديث ٩٦٤ السابق.","vol":"3","page":174},{"text":"٩٦٦ - *حدثنا يوسف [القاضي] (^١)، نا مسدّد، نا حماد بن زيد،\n⦗١٧٥⦘ عن أيوب يعني (^٢) ابن موسى، عن أبي الزبير بإسناد حديث يحيى بن أبي طالب بمثله (^٣) وقال فيه: قالت عائشة ﵂ أفلا يأمرهن بجَزِّ نواصيهن؟! * (^٤) (^٥)\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) (يعني) لم يذكر في \"ك\" و\"ط\".\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": بهذا الإسناد.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٦٤ السابق.\nوالراوي عن أبي الزبير فيه روح بن القاسم، وفي الحديث ٩٦٥ التالي له يروي عن أبي الزبير أيوب غير منسوب وهو السختياني وهو الذي في إسناد مسلم، وعنه حماد بن زيد أيضا، وفي هذا الحديث (١٥٨) يروي عن أبي الزبير أيوب بن موسى وعنه حماد بن زيد وهو من طبقة السختياني إلا أنَّه لم يذكر ضمن تلاميذ أبي الزبير ولا في شيوخ حماد بن زيد، ولم يذكر أنَّه روى عن أبي الزبير في رجال صحيح مسلم ولا الجمع بين رجال الصحيحين، عكس السختياني، فلعل ذكره في الإسناد حصل بسبب انتقال الذهن من حديث أم المؤمنين عائشة ﵂ إلى حديث أم سلمة ﵂ فهو إسناد حديث أم سلمة، ويروى عن سعيد المقبري والسختياني في إسناد حديث عائشة والله ﷾ أعلم.\n(^٥) ما بين النجمين موقعه من \"الأصل\" بعد الحديث الآتي، ولكن الظاهر أن كونه هنا أنسب من حيث السياق والله أعلم.","vol":"3","page":174},{"text":"٩٦٧ - حدثنا علي بن شيبة، نا يزيد بن هارون، ح\n(وأخبرنا إسحاق بن إبراهيم) (^١) عن عبد الرزاق كلاهما عن سفيان الثوري، عن أيوب بن موسى، عن سعيد المقبري، عن عبد الله بن رافع، عن\n⦗١٧٦⦘ أم سلمة ﵂ قالت: قلت يا رسول الله، إنّي امرأة أشدّ ضفْر رأسي أفأنقضه للجنابة؟ فقال: \"لا، إنّما يكفيك أن تأخذي بكفيك ثلاث حثيات ثم تصبي على جلدك الماء، فتطهرين\" (^٢).\nوهذا لفظ حديث (^٣) عبد الرزاق. وقال يزيد: ثلاث حَفَنَات من (^٤) ماء.\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": وحدثنا الدبري.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٢٦ السابق.\n(^٣) (حديث) لم يذكر في \"ك\" و\"ط\".\n(^٤) (من) سقط من \"الأصل\".","vol":"3","page":175},{"text":"٩٦٨ - حدثنا أبو عمر الإمام، نا (^١) مخلد بن يزيد، نا سفيان بإسناده ثلاث (^٢) (^٣).\n_________\n(^١) (ك ١/ ٢٢٤).\n(^٢) هكذا وردت هذه الكلمة في جميع النسخ وهو من باب حذف المضاف إليه وبقاء المضاف كحاله لو كان مضافًا بحذف تنوينه، وسفيان في الإسناد هو الثوري. وانظر أوضح المسالك ٣/ ٤١.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ٩٦٤ السابق.","vol":"3","page":176},{"text":"٩٦٩ - حدثنا عمار [بن رجاء] (^١)، نا الحميدي، نا سفيان (^٢)، نا أيوب بن موسى بمثل حديث علي بن شيبة بإسناده (^٣) وقال فيه (^٤): أفأنقضه لغسل الجنابة؟\n⦗١٧٧⦘ وقال فيه (^٥) أيضًا (^٦): ثم تفيضي عليك الماء فتطهري أو قال: فإذا أنتِ قد طهرت.\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) هو ابن عيينة.\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" بإسناده مثله.\n(^٤) (فيه) لم يذكر في \"ك\" و\"ط\".\n(^٥) (فيه) لم يذكر في \"ك\" \"ط\".\n(^٦) (أيضًا) لم يذكر في \"الأصل\".","vol":"3","page":176},{"text":"٩٧٠ - حدثنا الربيع عن الشافعي، عن ابن عيينة بإسناده مثله (^١).\n_________\n(^١) والأحاديث (٩٦٨، ٩٦٩، ٩٧٠) قد أخرجها مسلم ﵀. انظر: الحديث ٩٢٦ السابق وتخريجه.","vol":"3","page":177},{"text":"<span data-type='title' id=toc-200>باب (^١) بيان صفة اغتسال الحائض وإيجاب دلك رأسها [بالسدر، وإتباع الفِرْصة (^٢) المُمسكة حوالي فرجها بعه اغتسالها]</span> (^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) الفرصة -بكسر الفاء- قطعة من صوف أو قطن أو خرقة، يقال: فرصت الشيء إذا قطعته. والممسكة: المطيبة بالمسك. يتتبع بها أثر الدم فيحصل منه الطيب والتنشيف.\nانظر: الصحاح ٣/ ١٠٤٨، والنهاية ٣/ ٤٣١، وتاج العروس ١٨/ ٧٠.\n(^٣) ما بين المعقوفتين سقط من \"الأصل\".","vol":"3","page":178},{"text":"٩٧١ - حدثنا يوسف القاضي، نا محمد بن أبي بكر (^١)، نا خالد بن الحارث (^٢)، [نا شعبة] (^٣) ح\nوحدثنا يوسف (^٤)، نا محمد (^٥)، نا يحيى (^٦) قالا (^٧): نا شعبة ح\nوحدثنا عبد الله بن أحمد بن حنبل، نا أبي، نا محمد بن جعفر، نا شعبة عن إبراهيم بن مهاجر (^٨)، سمعت صفية تحدث عن عائشة\n⦗١٧٩⦘﵂ أنّ أسماء ﵂ سألت النبيّ ﷺ عن غسل المحيض؟ فقال: \"تأخذ إحداكنّ ماءها وسدرتها فتطَهّر فتحسن الطُّهور، ثم تصب على رأسها فتدلكه (^٩) دلكًا شديدًا حتى تبلغ شؤون رأسها، ثم تصب عليها الماء، ثم تأخذ فرصة ممسكة فتطّهّر بها\" فقالت أسماء ﵂: كيف تطهر بها؟ فقال: \"سبحان الله، تطهري بها\". فقالت عائشة ﵂: كأنّها تخفي ذلك، تتبعي بها أثر الدم. وسَأَلَتْه عن غسل الجنابة؟ فقال: تأخذي (^١٠) ماء فتطهري فتحسني الطُّهور -أو تُبْلِغِي الطُّهور- ثم تصب على رأسها الماء فتدلكه حتى تبلغ شؤون رأسها، ثم تفيض عليها الماء\" فقالت عائشة ﵂: نِعم النساء نساء الأنصار لم\n⦗١٨٠⦘ يكن يمنعهن الحياء أن يتفقهن في الدين (^١١).\n_________\n(^١) هو المقدمي.\n(^٢) خالد بن الحارث بن عبيد أبو عثمان البصري.\n(^٣) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٤) هو القاضي.\n(^٥) هو المقدمي.\n(^٦) هو القطان.\n(^٧) (قالا) لم يذكر في \"ك\" و\"ط\".\n(^٨) إبراهيم بن مهاجر بن جابر أبو إسحاق الكوفي، وثقه ابن سعد، وقال الإمام أحمد، =\n⦗١٧٩⦘ = والثوري، وابن شاهين: لا بأس به. وقال العجلي: جائز الحديث. وقال يحيى القطان، والنسائي: ليس بالقوي، وقال ابن معين: ضعيف. وقال ابن عدي: يكتب حديثه في الضعفاء. وقال الحافظ: صدوق لين الحفظ من الخامسة / م ٤.\nوأخرج له مسلم في الشواهد. انظر: الطبقات ٦/ ٣٢٣، والعلل ١/ ٣٧٨، والتاريخ ٢/ ١٤، وثقات العجلي ص ٥٤، والضعفاء والمتروكين ص ١٤٦، والمعرفة والتاريخ ٣/ ٩٣، والجرح والتعديل ١/ ١٣٣، والكامل ١/ ٢١٣، وابن شاهين ص ٥٧، ورجال صحيح مسلم ١/ ٤٦، وتهذيب الكمال ٢/ ٢١١، ومن تكلم فيه وهو موثق ص ٣٣، والتقريب ص ٩٤.\n(^٩) وفي \"ك\" و\"ط\" فتدلكها. وهو خطأ.\n(^١٠) هكذا في جميع النسخ، وفي صحيح مسلم: تأخذ ماء فتطهر فتحسن الطهور.\n(^١١) وقد أخرجه مسلم ﵀ عن محمد بن المثنى، وابن بشار كلاهما عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الحيض باب استحباب استعمال المغتسلة من الحيض فرصة من مسك في موضع الدم برقم ٦١، ١/ ٢٦١.","vol":"3","page":178},{"text":"٩٧٢ - ز- حدثنا أحمد بن عصام الأصبهاني (^١)، نا أبو بكر الحنفي (^٢)، نا سفيان الثوري، عن أبي الزبير، عن جابر ﵁ قال: قال رسول الله ﷺ: \"لا يضر المرأة الحائض ولا الجنب ألّا تنقض شعرها إذا بلغ الماء شؤون الرأس\" (^٣).\n_________\n(^١) الأصبهاني -بكسر الألف أو فتحها وسكون الصاد المهملة وفتح الباء الموحدة وقد تجعل فاء- والهاء، وفي آخرها النون بعد الألف - نسبة إلى أكبر بلدة بالجبال .... أبو يحيى الأنصاري مولاهم. انظر: تاريخ أصبهان ١/ ١١٩ برقم ٤٠، والأنساب ١/ ١٧٤، والسير ١٣/ ٤١.\n(^٢) هو عبد الكبير بن عبد المجيد بن عبيد الله البصري.\n(^٣) وقد أخرجه أبو نعيم الأصبهاني من طريق أحمد بن عصام الأصبهاني به. كما عند المصنف. انظر: تاريخ أصبهان ١/ ١٢٦، و٢/ ٢٧١.\nولم أقف على من أخرجه غيرهما، والإسناد رجاله ثقات إلا أبا الزبير فإنه صدوق يدلس، وذكره الحافظ في المرتبة الثالثة من المدلسين وقد عنعن هنا، ولكن يشهد له حديث أم المؤمنين عائشة ﵂ عند مسلم في كتاب الحيض باب استحباب استعمال المغتسلة من الحيض فرصة من مسك برقم ٦١.\nوحديث أم المؤمنين أم سلمة ﵂ عند مسلم أيضا في كتاب الحيض باب حكم ضفائر المغتسلة برقم ٥٨. والله أعلم.","vol":"3","page":180},{"text":"٩٧٣ - حدثنا شعيب بن عمرو (^١)، نا سفيان بن عيينة، عن منصور بن صفية (^٢)، عن أمّه، عن عائشة ﵂ سألت امرأة النبيّ ﷺ عن غسلها من المحيض؟ فعلّمها كيف تغتسل، قال: \"خذي فرصة من مسك فتطهري بها\". قالت: كيف أتطهر بها؟ (^٣) قال: \"سبحان الله، تطهّري بها\" واستتر النبيّ ﷺ بثوبه هكذا، وأخذ سفيان طرف ثوبه على يديه وجعله بينه وبينها، قالت عائشة ﵂ فاجتذبتها إليّ فقلت: تتبعي بها أثر الدم\" (^٤).\n⦗١٨٢⦘ ورواه وهيب (^٥) عن منصور عن أمّه.\n_________\n(^١) أبو محمد الضبعي. انظر: السير ١٢/ ٣٠٤.\n(^٢) هو منصور بن عبد الرحمن بن طلحة بن الحارث القرشي العبدري الحجي -بفتح الحاء المهملة والجيم كسر الباء المنقوطة بواحدة هذه النسبة إلى حجابة الكعبة، وهم جماعة من بني عبد الدار وإليهم حجابة الكعبة ومفتاحها. مات سنة ١٢٩ هـ أحد الأئمة الثقات. روى له الجماعة ما عدا الترمذي. قال ابن حزم قد ضعف ليس ممن يحتج بروايته. وقال الحافظ ابن حجر في التقريب: ثقة أخطأ ابن حزم في تضعيفه. وقال في هدي الساري: شذ ابن حزم، فقال: ليس بالقوي. انظر: الأنساب ٢/ ١٧٧، والمحلى ١/ ١٠٤، وتهذيب الكمال ٢٨/ ٥٤٠، والتقريب ص ٥٤٧، وهدي الساري ص ٤٦٨. انظر: أيضا حديث رقم ١٥٩ السابق.\n(^٣) (ك ١/ ٢٢٥).\n(^٤) وقد أخرجه مسلم ﵀ عن عمرو الناقد، وابن أبي عمر كلاهما، عن ابن عيينة، عن منصور بن صفية به. انظر: صحيحه، كتاب الحيض باب استحباب استعمال المغتسلة من الحيض الفرصة من مسك … برقم ٦٠، ١/ ٢٦٠.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن موسى البلخي عن ابن عيينة عن =\n⦗١٨٢⦘ = منصور بن صفية به. انظر: صحيحه، كتاب الحيض باب دلك المرأة نفسها إذا تطهرت من المحيض برقم ٣١٤، ١/ ٤٩٤ مع الفتح.\n(^٥) وهيب بن خالد بن عجلان الباهلي، وقد أخرج مسلم ما علقه المصنف هنا عن أحمد بن سعيد الدارمي، عن حبان، عن وهيب به. انظر: صحيحه، كتاب الحيض باب استحباب استعمال المغتسلة من الحيض الفرصة من مسك ١/ ٢٦١.\nوأخرجه البخاري -رحمه الله تعالى- عن مسلم بن إبراهيم عن وهيب به. انظر: صحيحه، كتاب الحيض باب غسل المحيض برقم ٣١٥، ١/ ٤٩٦ مع الفتح وسيصله المصنف نفسه بعد حديث عن أبي داود الحراني عن مسلم بن إبراهيم عن وهيب به.\nانظر: الحديث ٩٧٥ الآتي.","vol":"3","page":181},{"text":"٩٧٤ - حدثنا الربيع، أنا (^١) الشافعي، أنا سفيان بن عيينة بإسناده: جاءت امرأة إلى النبيّ ﷺ تسأله عن الغسل من المحيض؟ فأمرها بالغسل، فقال: \"خذي فِرْصة من مسك، [فتطهري] (^٢) بها\".\n(قالت (^٣): كيف أتطهر بها؟ قال النبيّ ﷺ: \"سبحان الله -واستتر بثوبه-) (^٤) تطهري بها\".\n[قالت] (^٥): فاجتذبتها، وعرفت الذي أراد، فقلت لها تتبعي بها\n⦗١٨٣⦘ آثار (^٦) الدم يعني الفرج (^٧).\n_________\n(^١) كذا في \"الأصل\". وفي \"ك\" و\"ط\" حدثنا.\n(^٢) هكذا في \"ك\" و\"ط\" وفي \"الأصل\" و\"م\": تطهري بدون الفاء.\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" فقالت بالفاء.\n(^٤) ما بين القوسين سقط من \"م\".\n(^٥) (قالت) لم يذكر في \"الأصل\" و\"م\".\n(^٦) هكذا في \"الأصل\" و\"م\" بالجمع. وفي \"ك\" و\"ط\" أثر بالإفراد، وهي في مسلم بالإفراد من رواية عمرو الناقد عن ابن عيينة، وبالجمع من رواية ابن أبي عمر عن ابن عيينة أيضا.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٧٣ السابق. وهو في مسند الشافعي ص ١٩.","vol":"3","page":182},{"text":"٩٧٥ - حدثنا أبو داود الحرّاني، نا مسلم بن إبراهيم (^١)، نا وهيب، عن منصور بن عبد الرحمن الحَجَبِيّ، عن أمّه عن عائشة ﵂ أنّ امرأة من الأنصار قالت: يا رسول الله، كيف أغتسل من المحيض؟ فقال لها: خذي فِرْصة ممسّكة فتوضئي ثلاث مرار\" ثم إنّ رسول الله ﷺ تنحى وأعرض بوجهه عنها، وقال: \"توضئي بها\" قالت (عائشة ﵂) (^٢) فَجَذَبْتُها (^٣) إليّ فأخبرتها بما يريد رسول الله ﷺ (^٤).\n_________\n(^١) الأزدي أبو عمرو البصري.\n(^٢) ما بين القوسين سقط من \"ك\" و\"ط\".\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فأخذتها فجذبتها.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن سعيد الدارمي، عن حبّان عن وهيب به. انظر: الحديث ٩٧٣ السابق.","vol":"3","page":183},{"text":"٩٧٦ - حدثنا أبو داود الحراني، نا مسلم بن إبراهيم، ح\nوحدثنا أبو المثنى، نا مسدد كلاهما عن أبي عوانة، عن إبراهيم بن مهاجر، عن صفية بنت شيبة، عن عائشة ﵂ أنّها قالت:\n⦗١٨٤⦘ دخلت امرأة من الأنصار على النبيّ ﷺ فقالت: أخبرني يا رسول الله، كيف أتطهر من المحيض؟ فقال: \"نعم، تأخذ إحداكن ماءها وسدرتها، فلتغتسل بها ولتحسن الطهور، ثم لتصب على رأسها ولتلصق بشؤون رأسها، ولتدلكه، فإنّ ذلك طهور، ثم لتصب عليها من الماء، ثم لتأخذ فِرْصة ممسَّكَة فلتتطهر (^١) بها\".\nقالت: وكان رسول الله ﷺ يكني (^٢)، فقالت: عائشة ﵂: تتبعي بها أثر الدم. وهذا حديث أبي داود (^٣) (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فلتطهر بتاء واحدة.\n(^٢) وفي \"ك\" و\"ط\" زيادة (عن ذلك) هنا.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، عن أبي الأحوص كلاهما، عن إبراهيم بن مهاجر، به. انظر: صحيحه، كتاب الحيض باب استحباب استعمال المغتسلة من الحيض فرصة من مسك ١/ ٢٦٢.\n(^٤) بهامش \"ك\" بلغت قراءة.","vol":"3","page":183},{"text":"<span data-type='title' id=toc-201>باب في المستحاضة.</span>","vol":"3","page":185},{"text":"٩٧٧ - حدثنا علي بن حرب، نا وكيع وجعفر بن عون، ح\nوحدثنا أحمد بن أبي رجاء (^١)، نا وكيع، ح\nوحدثنا عمار بن رجاء، ومحمد بن عبد الوهاب (^٢) (^٣) قالا: نا جعفر بن عون عن هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: جاءت فاطمة بنت أبي حبيش (^٤) ﵂ إلى النبيّ ﷺ، فقالت: يا رسول الله إنّي امرأة أستحاض (^٥) فلا أطهر، أفادع الصلاة؟ قال: \"لا، إنّما ذلكِ عِرق (^٦)،\n⦗١٨٦⦘ وليست (^٧) بحيضة، فإذا أقبلت الحيضة فدعي الصلاة، وإذا أدبرت؛ فاغسلي عنكِ الدم وصلي\" (^٨).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله بن أبي رجاء أبو جعفر المصيصي مات سنة ٢٥٠ هـ، س، وثقه النسائي، ومسلمة بن قاسم، والذهبي، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: صدوق. انظر: الثقات ٨/ ٢٨، وتهذيب الكمال ١/ ٤٧٠، والكاشف ١/ ٢٠٢، والتهذيب ١/ ٦٨، والتقريب ص ٨٤.\n(^٢) محمد بن عبد الوهاب بن حبيب أبو أحمد الفراء النيسابوري.\n(^٣) (ك ١/ ٢٢٦).\n(^٤) حبيش -بمهملة وموحدة وياء مثناة من تحت وفي آخره شين معجمة- انظر: توضيح المشتبه ٣/ ٤٥٦.\n(^٥) أستحاض: بضم الهمزة وفتح المثناة يقال: استحيضت المرأة إذا استمر بها خروج الدم بعد أيام حيضتها المعتادة فهي المستحاضة. انظر: الصحاح ٣/ ١٠٧٣، والنهاية ١/ ٤٦٩، والفتح ١/ ٣٩٦.\n(^٦) عرق: -بكسر العين وإسكان الراء- ومعناه أن الاستحاضة تخرج من عرق يسمى =\n⦗١٨٦⦘ = العاذل بكسر الذال المعجمة بخلاف الحيض فإنه يخرج من قعر الرحم. انظر: تهذيب الأسماء واللغات ٣/ ١٤، وشرح النووي ٤/ ١٩.\n(^٧) هكذا في جميع النسخ وفي رواية للبخاري. وفي صحيح مسلم ورواية أخرى للبخاري: وليس، والظاهر أن التأنيث يحمل على حالة. والله أعلم.\n(^٨) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وأبي كريب، عن وكيع به.\nانظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها برقم ٦٢، ١/ ٢٦٢.\nوأخرجه البخاري ﵀ عن محمد بن سلام عن أبي معاوية عن هشام بن عروة به.\nانظر: صحيحه، كتاب الوضوء، باب غسل الدم برقم ٢٢٨، ١/ ٣٩٦ مع الفتح.","vol":"3","page":185},{"text":"٩٧٨ - حدثنا يونس بن عبد الأعلى، أنا (^١) ابن وهب، أخبرني (^٢) سعيد بن عبد الرحمن الجمحي (^٣)، ومالك بن أنس، وعمرو بن الحارث،\n⦗١٨٧⦘ والليث بن سعد، أن هشام بن عروة أخبرهم عن أبيه عن عائشة ﵂ أنّ فاطمة بنت أبي حبيش ﵂ جاءت رسول الله ﷺ، وكانت تستحاض، فقالت: يا رسول الله، إنّي والله ما أطهر أفأدع الصلاة أبدًا؟ فقال رسول الله ﷺ: \"إنّما ذلك (^٤) عرق وليست بالحيضة، فإذا أقبلت الحيضة فاتركي الصلاة، فإذا ذهب قدرها فاغسلي عنك الدم، ثم صلّي\" (^٥).\n_________\n(^١) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" ثنا.\n(^٢) كذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" حدثني.\n(^٣) هو سعيد بن عبد الرحمن بن عبد الله الجمحي -بضم الجيم وفتح الميم وفي آخرها الحاء المهملة، هذه النسبة إلى بني جمح- أبو عبد الله المدني قاضي بغداد مات سنة ١٧٦ هـ./ عخ م د س ق، وثقه الإمام أحمد، وابن معين، وأبو حاتم الرازي، والنسائي، والذهبي، وغيرهم، وضعفه الساجي، والفسوي، وقال ابن عدي: له أحاديث غرائب حسان وأرجو أنها مستقيمة وإنَّما يهم عندي في الشيء بعد الشيء فيرفع موقوفًا أو يصل مرسلًا لا عن تعمد. =\n⦗١٨٧⦘ = وقال ابن حبان يروى عن عبيد الله بن عمر وغيره من الثقات أشياء موضوعة. وقال الذهبي: وأما ابن حبان فخساف قصاب فقال: روى عن الثقات أشياء موضوعة.\nوقال الحافظ: صدوق له أوهام، وأفرط ابن حبان في تضعيفه اهـ. وأخرج له مسلم حديثًا واحدًا مقرونًا (انظر صحيحه كتاب الصلاة باب جواز أذان الأعمى إذا كان معه بصير ١/ ٢٨٨) انظر: تاريخ الدارمي ص ١٢٥، والجرح والتعديل ٤/ ٤١، والكامل ٣/ ٣٩٩، والمجروحين ١/ ٣٢٣، وتاريخ بغداد ٩/ ٦٧، ورجال صحيح مسلم ١/ ٢٤٨، والأنساب ٢/ ٨٥، وتهذيب الكمال ١٠/ ٥٢٨، والمغني ١/ ٢٦١، والكاشف ١/ ٤٤٠، والميزان ٣/ ٢١٦، والتهذيب ٤/ ٥٠، والتقريب ص ٢٣٨.\n(^٤) هكذا في \"الأصل\" و\"ك\" و\"ط\" والصحيحين. وفي \"م\": ذاك.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٧٧ السابق.\nوأخرجه البخاري ﵀ عن عبد الله بن يوسف عن مالك به. انظر: صحيحه، كتاب الحيض باب الاستحاضة برقم ٣٠٦، ١/ ٤٨٧.\nوهو في الموطأ في كتاب الطهارة باب المستحاضة برقم ١٠٤، ١/ ٦١.","vol":"3","page":186},{"text":"٩٧٩ - حدثنا البِرْتي (^١)، نا أبو معمر، نا عبد الوارث، نا أيوب (^٢)، عن هشام بن عروة، عن أبيه بإسناده (^٣) نحوه.\n[سمعت إبراهيم الحربي يقول في حديث عروة: إنّ فاطمة بنت أبي حبيش بن عبد المطلب (^٤) بن أسد بن عبد العزى تزوجها عبد الله بن جحش ﷺ فولدت له محمدًا (^٥)] (^٦).\n_________\n(^١) هو أحمد بن محمد بن عيسى أبو العباس مات سنة ٢٨٠ هـ وثقه إسماعيل القاضي، والدارقطني، والخطيب البغدادي. والبرتي -بكسر الباء المنقوطة بواحدة وسكون الراء وفي آخرها التاء المنقوطة من فوقها باثنتين- نسبة إلى برت وهي مدينة بنواحي بغداد.\nانظر: تاريخ بغداد ٥/ ٦١، والأنساب ١/ ٣٠٨، ومعجم البلدان ١/ ٤٤٢، والسير ١٣/ ٤٠٧، وتوضيح المشتبه ١/ ٤٤١.\n(^٢) هو السختياني، وقد روى عن هشام بن عروة ومات قبله. انظر: تهذيب الكمال ٣٠/ ٢٣٤.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٩٧٧ السابق. وفي هامش \"الأصل\" آخر الجزء الثالث وأول الرابع من الأصل.\n(^٤) هكذا في جميع النسخ وفي صحيح مسلم وهو خطأ، والصواب: فاطمة بنت أبي حبيش بن المطلب بن أسد بن عبد العزى بحذف لفظة \"عبد\". وقد نبّه على ذلك الإمام النووي -رحمه الله تعالى- انظر: شرح النووي ٤/ ١٩، وتهذيب الأسماء واللغات ٢/ ٣٥٣، والإصابة ٤/ ٣٨١.\n(^٥) ووقع في جميع النسخ محمد بالرفع وهو خطأ.\n(^٦) وقد ذكر ذلك قبله ابن سعد. انظر: الطبقات ٨/ ١٩٣، وتهذيب الكمال ٣٥/ ٢٥٤.\nوما بين المعقوفين لم يذكر في \"الأصل\" و\"م\".","vol":"3","page":188},{"text":"<span data-type='title' id=toc-202>باب (^١) [بيان] (^٢) صفة قصة أم حبيبة بنت جحش ﵂، والدليل على أنّ المستحاضة التي يغلبها الدم [وكانت في مثل معنى قصة أم حبيبة ﵂] (^٣) اغتسلت لكل صلاة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\". علق هنا بالهامش مقابل الباب من نسخة \"الأصل\" آخر الجزء الثالث وأول الرابع (من الأصل).\n(^٢) (بيان) لم يذكر في \"الأصل\" و\"م\".\n(^٣) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".","vol":"3","page":189},{"text":"٩٨٠ - حدثنا يوسف بن مسلّم، نا داود بن منصور (^١)، ح\nوحدثنا إبراهيم الحربي، نا سليمان بن داود الهاشمي، قالا: نا إبراهيم بن سعد، عن ابن شهاب، عن عمرة (^٢) عن عائشة ﵂ أنّ أم حبيبة بنت جحش (^٣) ﵂ وكانت\n⦗١٩٠⦘ استحيضت سبع سنين، فشكت ذلك، وقال يوسف: فاشتكت ذلك إلى النبيّ ﷺ فاستفتته (^٤) فيه، فقال: \"إنه ليس بحيض\". وقال يوسف: \"إن هذا ليس بحيضة ولكنه عرق، فاغتسلي وصلي\" (^٥) فكانت تغتسل عند كل صلاة. زاد يوسف، قالت عائشة ﵂ وكانت أم حبيبة ﵂ تغتسل لكل صلاة وتجلس في مركن (^٦) يعلو الدمُ الماء، ثم تصلي (^٧).\n_________\n(^١) هو أبو سليمان النسائي.\n(^٢) عمرة بنت عبد الرحمن بن سعد بن زرارة الأنصارية المدنية.\n(^٣) أم حبيبة بنت جحش -بفتح الجيم وإسكان الحاء المهملة وبالشين المعجمة- بن رئاب الأسدي، وذكر ابن سعد أن اسمها حبيبة وهي أخت أم المؤمنين زينب بنت جحش، وحمنة بنت جحش ﵅. قال الحافظ أبو عمر بن عبد البر ﵀: الأكثر يسقطون الهاء من كنيتها فيقولون: أم حبيب، وكانت تحت عبد الرحمن بن عوف ﵁ وكانت تستحاض، وأهل السيرة يقولون: إن المستحاضة حمنة، والصحيح عند أهل الحديث أنها كانتا تستحاضان .... انظر: الطبقات ٨/ ١٩١، والاستيعاب ٤/ ٤٤٢، وشرح النووي ٤/ ٢١، والإصابة ٤/ ٢٧٥، والفتح ١/ ٥٠٨، والتهذيب ١٢/ ٣٦٢.\n(^٤) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فاستفتت بدون ذكر الهاء.\n(^٥) (ك ١/ ٢٢٧).\n(^٦) المركن: بكسر الميم وفتح الكاف -هو الإجّانة التي يغسل فيها الثياب، والميم زائدة وهي التي تخص الآلات. انظر: الصحاح ٥/ ٢١٢٦، والنهاية ٢/ ٢٦٠، وشرح النووي ٤/ ٢٢.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي عمران محمد بن جعفر بن زياد، عن إبراهيم بن سعد به. انظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها ١/ ٢٦٤.","vol":"3","page":189},{"text":"٩٨١ - حدثنا أحمد بن البرقي (^١)، نا عمرو بن\n⦗١٩١⦘ أبي سلمة (^٢)، ح\nوحدثنا الكَيْسَانِيُّ (^٣)، نا بشر بن بكر، قالا: نا الأوزاعي، قال: حدثني (^٤) ابن شهاب، قال: حدثني عروة وعمرة عن عائشة ﵂ قالت: استحيضت أم حبيبة بنت جحش ﵂ وهي تحت عبد الرحمن بن عوف ﵁ سبع سنين، فشكت إلى رسول الله ﷺ، فقال لها رسول الله ﷺ: \"إنّ هذه ليست بالحيضة، ولكنّ هذا عرق، فإذا أقبلت الحيضة فدعي الصلاة، وإذا أدبرت فاغتسلي، ثم صلّي\".\nقالت عائشة ﵂: فكانت تغتسل لكل صلاة، وكانت تقعد في مركن لأختها زينب (ابنة) (^٥) جحش ﵂ حتى إنّ حمرة الدم لتعلو الماء (^٦).\n_________\n(^١) هو أبو بكر أحمد بن عبد الله بن عبد الرحمن بن البرقي -بفتح الباء المنقوطة بواحدة وسكون الراء- نسبة إلى برقة وهي إقليم بين الأسكندرية وإفريقية وهي إلى الأسكندرية أقرب مات سنة ٢٧٠ هـ. قال ابن أبي حاتم: كتبت عنه وكان صدوقًا، وقال السمعاني: كان ثقة ثبتًا.\nووثقه الذهبي، وابن ناصر الدين، وابن الجوزي. انظر: الجرح والتعديل ٢/ ٦١، والأنساب ١/ ٣٢٤، والمنتظم ١٢/ ٢٣٠، ومعجم البلدان ١/ ٣٨٨، والسير ١٣/ ٤٧، تذكرة الحفاظ ٢/ ٥٧٠، وتوضيح المشتبه ١/ ٤٦٢، وشذرات الذهب ٢/ ١٥٨.\n(^٢) عمرو بن أبي سلمة أبو حفص الدمشقي.\n(^٣) هو سليمان بن شعيب بن سليمان بن سليم بن كيسان.\n(^٤) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": ثنا.\n(^٥) كذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" (بنت).\n(^٦) وقد أخرجه مسلم ﵀ عن محمد بن سلمة المرادي عن عبد الله بن وهب، عن عمرو بن الحارث، عن ابن شهاب به. انظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها برقم ٦٤، ١/ ٢٦٣.\nوأخرجه البخاري ﵀ عن إبراهيم بن المنذر، عن معن، عن ابن أبي ذئب، عن ابن شهاب به. انظر: صحيحه، كتاب الحيض باب عرق الاستحاضة برقم ٣٢٧، ١/ ٥٠٨ مع الفتح.","vol":"3","page":190},{"text":"٩٨٢ - حدثنا إسحاق الطحان (^١)، نا عبد الله بن يوسف (^٢)، نا الهيثم بن حميد (^٣)، نا النعمان بن المنذر (^٤)، والأوزاعي، وأبو مُعَيد (^٥)، عن الزهري\n⦗١٩٣⦘ بنحوه (^٦).\n_________\n(^١) الطحَّان -بفتح الطاء والحاء المهملتين في آخرهما النون- صاحب الرحى والذي يطحن الحب، وهو إسحاق بن سيّار أبو يعقوب النصيبي.\n(^٢) هو التنِّيسي أبو محمد المصري.\n(^٣) هو أبو أحمد الغساني مولاهم، روى له الأربعة، وثقه الإمام أحمد، وابن معين، والنسائي، والدارقطني، وابن حبان، وابن شاهين، وقال أبو داود: قدري ثقة. وقال أبو مسهر: كان ضعيفا قدريًّا. وقال الحافظ ابن حجر: صدوق رمي بالقدر. انظر: العلل ٢/ ١٣٢، والجرح والتعديل ٩/ ٨٢، والثقات ٩/ ٢٣٥، وسنن الدارقطني ١/ ٣١٩، وثقات ابن شاهين ص ٣٤٦، وتهذيب الكمال ٣٠/ ٣٧٠، والكاشف ٢/ ٣٤٤، والمغني ٢/ ٧١٦، والتقريب ص ٥٧٧.\n(^٤) هو أبو الوزير الدمشقي، مات سنة ١٣٢ هـ / د س، وثقه دحيم، وأبو زرعة، وذكره ابن حبان في الثقات، وضعفه أبو مسهر، والنسائي، وقال أبو داود: كان داعية في القدر وضع كتابًا يدعو فيه إلى قول القدر، وقال برهان الدين الحلبي ﵀ مفسرًا لعبارة أبي داود: … والذي ظهر لي من عبارة أبي داود أنَّه لا يريد بالوضع الكذب على رسول الله ﷺ … وإنَّما أراد أنَّه صنف. وقال الذهبي: صدوق قدري. وقال الحافظ ابن حجر: صدوق رمي بالقدر. انظر: طبقات ابن سعد ٧/ ٣٢١، والمعرفة ليعقوب ٢/ ٣٩٦، والجرح والتعديل ٨/ ٤٤٧، والثقات ٧/ ٥٣٠، وتهذيب الكمال ٢٩/ ٤٦١، والكاشف ٢/ ٣٢٣، والمغني ٢/ ٧٠٠، والكشف الحثيث ص ٢٦٧، والتقريب ص ٥٦٤.\n(^٥) أبو معيد -بضم الميم ثم عين مهملة مفتوحة وبعدها ياء مثناة وفي آخرها دال مهملة- هو حفص بن غيلان الدمشقي/ س ق. وثقه ابن معين، وأبو زرعة، والنسائي، وابن حبان، =\n⦗١٩٣⦘ = وغيرهم، وقال أبو حاتم: يكتب حديثه ولا يحتج به. وضعفه ابن سيار وعبد الله بن سليمان، وقال أبو داود: كان يرى القدر ليس بذاك. وقال ابن عدي: هو عندي لا بأس به صدوق.\nوقال الحافظ: صدوق فقيه رمي بالقدر. انظر: تاريخ الدارمي ص ٩٢، والمعرفة والتاريخ ٢/ ٣٩٤، والجرح والتعديل ٣/ ١٨٦، والثقات ٦/ ١٩٨، والكامل ٢/ ٣٩٤، وتهذيب الكمال ٨/ ٧٠، والمغني ١/ ١٨٢، والكاشف ١/ ٣٤٣، والمقتنى ٢/ ٩١، والتقريب ص ١٧٤.\n(^٦) انظر: الحديث ٩٨١ السابق.","vol":"3","page":192},{"text":"٩٨٣ - حدثنا أبو أمية وأبو إسحاق إبراهيم الحربي، قالا: نا حسين المروروذي (^١)، نا ابن أبي ذئب، عن الزهري، عن عروة، وعمرة، عن عائشة ﵂ أنّ أم حبيبة بنت جحش ﵂ استحيضت\n⦗١٩٤⦘ سبع سنين، فسألت النبيّ ﷺ عن ذلك فقال: \"إنّ هذا عرق وليست بحيضة\" وأمرها أن تغتسل وتصلي وكانت تغتسل عند كل صلاة (^٢).\nقال محمد بن عوف (^٣) بن سفيان (^٤) (^٥): سمعت هشام بن عمار (^٦) يقول: سمعت الوليد بن مسلم (^٧) يقول: احترقت كتب الأوزاعي ﵀ من الرجفة (^٨) ثلاثة (^٩) عشر قنداقًا (^١٠)، فأتاه رجل بنسخها (^١١)، فقال (^١٢): يا أبا عمرو، هذه نسخة كتابك وإصلاحك بيدك فما عرض لشيء منها حتى فارق الدنيا (^١٣).\n_________\n(^١) هو حسين بن محمد بن بهْرام أبو أحمد، ويقال: أبو علي المؤدب التميمي المروروذي -هكذا في جميع النسخ- قال السمعاني ﵀ هي بفتح الميم والواو، بينهما الراء الساكنة، بعدها الألف واللام وراء أخرى مضمومة بعدها الواو، وفي آخرها الذال المعجمة نسبة إلى مرو الروذ، وقد يخفف في النسبة إليها فيقال: المروذي أيضا .... مات سنة ٢١٤ هـ / ع، أحد الأثبات. وقد فرق ابن أبي حاتم ﵀ بين الحسين بن محمد المروروذي، وبين الحسين بن محمد بن بهرام، وحكى عن أبيه أن الحسين بن بهرام مجهول، ويعدّ ذلك من الوهم. فقد قال الحافظ ابن حجر ﵀ تعليقًا على صنيع ابن أبي حاتم: فكأنه ظن أنَّه غير المروذي. انظر: الطبقات ٧/ ٢٣٤، والتاريخ ٢/ ١١٩، والجرح والتعديل ٣/ ٦٤، والثقات ٨/ ١٨٥، وتاريخ الثقات ص ١٢١، والأنساب ٥/ ٢٦٢، وتاريخ بغداد ٨/ ٨٨، وضعفاء ابن الجوزي ١/ ٢١٧، وتهذيب الكمال ٦/ ٤٧١، والكاشف ١/ ٣٣٥، والمغني ١/ ١٧٥، والتهذيب ٢/ ٣٣٠.\n(^٢) وقد أخرجه مسلم ﵀ انظر: الحديث ٩٨١ السابق.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": حدثنا محمد بن عوف.\n(^٤) (سفيان) لم يذكر في \"ك\" و\"ط\".\n(^٥) هو أبو جعفر ويقال: أبو عبد الله الطائي الحمصي الحافظ.\n(^٦) هو أبو الوليد الدمشقي الحافظ المقرئ.\n(^٧) هو أبو العباس الدمشقي.\n(^٨) الرجفة: زلزلة عظيمة أصابت الشام سنة ١٣٠ هـ، وكان أكثرها ببيت المقدس فهلك كثير ممن كان فيها من الأنصار وغيرهم .... انظر: تاريخ الإسلام ٨/ ٢٩.\n(^٩) هكذا في \"الأصل\". وفي بقية النسخ \"ثلاث\" بالتذكير، فيحمل تأنيث العدد على لفظ المعدود فإنه مذكر، والتذكير على معناه فإنه مؤنث والله أعلم.\n(^١٠) القُنْداق: صحيفة الحساب. وقد راجعت كتب اللغة ولم أجد لها معنى إلا هذا والله أعلم. انظر: لسان العرب ١٠/ ٣٢٤.\n(^١١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فنسخها وهو خطأ.\n(^١٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" بدون ذكر الفاء.\n(^١٣) وقد أخرج هذا الخبر أيضا ابن شاهين عن إسحاق بن موسى الرملي عن محمد بن =\n⦗١٩٥⦘ = عوف الحمصي عن الوليد بن عتبة، عن الوليد بن مسلم به. انظر: تاريخ أسماء الثقات ص ٢١٨ برقم ٧٨٧.","vol":"3","page":193},{"text":"٩٨٤ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، نا حجاج بن إبراهيم (^١)، نا ابن وهب (^٢)، ح\nوحدثنا أبو عبيد الله، نا (^٣) عمي، قال: حدثني عمرو (يعني) (^٤) ابن الحارث، عن ابن شهاب، عن عروة وعمرة، عن عائشة ﵂ أنّ أم حبيبة بنت جحش ﵂ ختنة (^٥) رسول الله ﷺ، وتحت عبد الرحمن بن عوف ﵁ استحيضت سبع سنين، فاستفتت رسول الله ﷺ عن ذلك، فقال رسول الله ﷺ: \"إنّ هذه ليست بالحيضة ولكن هذا عرق، فاغتسلي وصلّي\". قالت عائشة ﵂ فكانت تغتسل عند كل صلاة في مركن في حجرة أختها زينب بنت جحش ﵂ تعلو حمرة الدم الماء (^٦).\n_________\n(^١) هو الأزرق.\n(^٢) (ك ١/ ٢٢٨).\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" قال: حدثني.\n(^٤) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٥) الختن بالتحريك: كل من كان من قبل المرأة مثل الأب، والأخ، وهم الأختان هكذا عند العرب، وأما عند العامة فختن الرجل: زوج ابنته. والأحماء من قبل الرجل والصهر يجمعهما. انظر: الصحاح ٥/ ٢١٠٧، والنهاية ٢/ ١٠، والمصباح المنير ص ٦٣.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن سلمة المرادي عن ابن وهب به. =\n⦗١٩٦⦘ = انظر: الحديث ٩٨١ السابق.","vol":"3","page":195},{"text":"٩٨٥ - حدثنا إبراهيم الحربي، نا محمد بن الصباح (^١)، نا سفيان، عن الزهري، عن عمرة، عن عائشة ﵂ أنّ ابنة جحش ﵂ استحيضت، فكانت تمكث سبع سنين وتجلس في مركن (^٢) فيعلوه الدم، فأتت النبيّ ﷺ، فأمرها أن تترك الصلاة قدر أقرائها (^٣)، ثم تغتسل وتصلي. تقول: \"ثم يأمرها أن تغتسل لكل صلاة\" (^٤).\n_________\n(^١) هو أبو جعفر الجرجرائي مات سنة ٢٤٠ هـ / د ق وثقه ابن معين في رواية ابن محرز، وأبو زرعة، وأبو حاتم، وغيرهم. وذكر يعقوب بن شيبة السدوسي أنَّه ذكر ليحيى بن معين ابن الصباح، فقال يحيى: حدث بحديث منكر عن علي بن ثابت … ثم قال يعقوب: … وإنَّما يرويه علي بن نزار شيخ ضعيف، ولم يذكر يحيى محمد بن الصباح هذا بسوء. وقال الحافظ ابن حجر: صدوق. انظر: التاريخ ٢/ ٥٢٢، وابن محرز الترجمة ٢٩١، والجرح والتعديل ٧/ ٢٨٩، والثقات ٩/ ١٠٣، وتاريخ بغداد ٥/ ٣٦٧، وتهذيب الكمال ٢٥/ ٣٨٤، والكاشف ٢/ ١٨١، والمغني ٢/ ٥٩٣، والتقريب ص ٤٨٤.\n(^٢) هكذا في \"الأصل\" و\"م\" بالتنكير، وفي \"ك\" و\"ط\" بالتعريف.\n(^٣) القرء -بالفتح- يجمع على أقراء وقروء، وأقرئ في أدنى العدد، وهي من الأضداد، يقع على الحيض كما في هذا الحديث ويقع أيضا على الطهر، والأصل في القرء الوقت المعلوم، فلذلك وقع على الضدين لأن لكل منهما وقتًا. انظر: غريب الحديث ١/ ٢٨٠، والصحاح ١/ ٦٤، والنهاية ٤/ ٣٢.\n(^٤) وقد أخرجه مسلم ﵀ عن محمد بن المثنى عن ابن عيينة به. انظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها برقم ١/ ٢٦٤. =\n⦗١٩٧⦘ = وقد وقع في رواية أبي عوانة ﵀ تمييز المتن المحال به على المتن المحال عليه، حيث إن الإمام مسلما ﵀ قال عقب سياق سنده بنحو حديثهم ويعد ذلك من فوائد الاستخراج.\nوالأحاديث المحال عليها عند مسلم ﵀ فيها الأمر المطلق بالاغتسال، وقد اتفق الشيخان على إخراجها من طريق الزهري عن عروة وعمرة، عن عائشة ﵂ أن أم حبيبة استحيضت سبع سنين فسألت رسول الله ﷺ عن ذلك فأمرها أن تغتسل فقال: \"هذا عرق\" فكانت تغتسل لكل صلاة. انظر: صحيح البخاري برقم ٣٢٧، ١/ ٥٠٨، وصحيح مسلم برقم ٦٣ - ٦٤، ١/ ٢٦٣.\nوقد رواها عشرة من أعيان أصحاب الزهري عنه هكذا، وانفرد محمد بن إسحاق، وسليمان بن كثير عند أبي داود برقم ٢٩٢، فروياه عن الزهري عن عروة عن عائشة ﵂ به. فقالا: أمرها النبي ﷺ بالغسل لكل صلاة.\nوقد تكلم في روايتهما عن الزهري أساسًا، فتكون رواية الجماعة عن الزهري هي الراجحة وروايتهما عنه مرجوحة.\nوإنما الأمر بالاغتسال لكل صلاة معروف من حديث يزيد بن الهاد عن أبي بكر بن حزم عن عمرة عن عائشة ﵂ قالت: إن أم حبيبة بنت جحش التي كانت تحت عبد الرحمن بن عوف، وأنها استحيضت لا تطهر فذكر شأنّها لرسول الله ﷺ قال: \"ليست بالحيضة ولكنها ركضة من الرحم، لتنظر قدر قرئها التي كانت تحيض لها فلتترك الصلاة، ثم تنظر ما بعد ذلك فلتغتسل عند كل صلاة\". وقد أخرجه النسائي برقم ٣٥٤، ١/ ٢٠١، عن الربيع بن سليمان الجيزي عن إسحاق بن بكر بن مضر عن أبيه، عن يزيد بن الهاد به. وإسناده صحيح.\nوأخرجه المصنف ﵀ عن أبيه، عن أبي مروان، عن الدراوردي، عن يزيد بن =\n⦗١٩٨⦘ = الهاد به. وإسناده حسن، وسيورده بعد ثلاثة أحاديث. وله شاهد أيضا ممّا أخرجه أبو داود بسند صحيح عن زينب بنت أم سلمة ﵂ برقم ٢٩٣، أن امرأة كانت تهراق الدم وكانت تحت عبد الرحمن بن عوف أنّ رسول الله ﷺ أمرها أن تغتسل عند كل صلاة، وصححه الشيخ الألباني - حفظه الله - برقم ٢٧٧.\nوروى البيهقي عن الحكم عن أبي بكر الفقيه قال: قال بعض مشايخنا: خبر ابن الهاد غير محفوظ. ولكن قد أجاب ابن التركماني على ذلك بأجوبة مقنعة تثبت صحة هذا الخبر. وهذه تقوى رواية ابن إسحاق وسليمان بن كثير، وبذلك يكون أمر المستحاضة بالاغتسال لكل صلاة قد ثبت بسندين صحيحين.\nوبالجملة فإن أحاديث الباب تدور على أربعة أقسام:\nقسم فيه الأمر المطلق بالاغتسال، وقد اتفق الشيخان عليه كما سبق. وقسم فيه الأمر بالاغتسال لكل صلاة وقد ثبت بطريقين صحيحين كما تقدم أيضًا.\nوقسم فيه التخيير بين الاكتفاء بغسل واحد عقب مدة الحيض، والجمع بين الظهر والعصر بغسل واحد، وكذلك المغرب والعشاء، والغسل لصلاة الفجر، وقد أخرجه أبو داود برقم ٢٨٧، من طريق زهير بن محمد، والترمذى برقم ١٢٨، من طريق زهير بن محمد أيضا.\nوابن ماجه برقم ٦٢٧ من طريق شريك بن عبد الله النخعي، والحكم ١/ ١٧٢ من طريق زهير وعبيد الله بن عمرو الرقى ثلاثتهم عن عبد الله بن محمد بن عقيل عن إبراهيم بن محمد بن طلحة، عن عمه عمران بن طلحة، عن أمه حمنة بنت جحش ﵂ قالت: كنت أستحاض حيضة كثيرة شديدة فأتيت رسول الله ﷺ أستفتيه … وفيه: \"سآمرك بأمرين أيهما فعلت أجزأ عنك من الآخر وإن قويت عليهما فأنت أعلم\" قال لها: \"إن هذه ركضة من ركضات الشيطان فتحيضي ستة أيام =\n⦗١٩٩⦘ = أو سبعة أيام في علم الله ثم اغتسلي، حتى إذا رأيت أنك قد طهرت واستنقأت فصلى ثلاثًا وعشرين ليلة أو أربعًا وعشرين ليلة وأيامها وصومي فإن ذلك يجزيك، وكذلك فافعلي في كل شهر كما تحيض النساء وكما يطهرن لميقات حيضهن وطهرهن، وإن قويت على أن تؤخري الظهر وتعجلي العصر فتغتسلين وتجمعين بين الصلاتين الظهر والعصر وتؤخري المغرب وتعجلين العشاء، ثم تغتسلين وتجمعين بين الصلاتين فافعلي وتغتسلين مع الفجر فافعلي …\nوالحديث مداره على عبد الله بن محمد بن عقيل، وقد تكلم فيه من قبل حفظه.\nقال الحافظ في التقريب: صدوق في حديثه لين، ويقال: تغير بأخرة من الرابعة مات بعد ١٤٠/ بخ د ت ق.\nوقال الإمام الذهبي في الكاشف: قال أبو حاتم وعدّة: لين الحديث.\nوقال ابن خزيمة: لا أحتج به.\nوقال في المغني: حسن الحديث احتج به أحمد وإسحاق.\nوقال في الميزان: حديثه في مرتبة الحسن.\nوحسن الترمذي حديثه أحيانًا.\nوبقية رجاله ثقات، فالإسناد حسن إن شاء الله.\nوسئل أبو حاتم عن هذا الحديث فوهنه ولم يقوّ إسناده.\nوقال البيهقي: تفرد به ابن عقيل وهو مختلف في الاحتجاج به. لكن قال الترمذي: هذا حديث حسن صحيح. وقال: سألت محمدًا عن هذا الحديث فقال: هو حديث حسن صحيح، ونقل أيضا عن الإمام أحمد أنَّه قال: إنَّه حديث حسن صحيح، وحسّنه الشيخ الألباني وأحمد شكر. فيترجح تحسينه إن شاء الله تعالى.\nوقسم فيه الأمر بالغسل مرة واحدة بعد أيام الأقراء ثم الوضوء عند كل صلاة. =\n⦗٢٠٠⦘ = وقد أخرجه البخاري برقم ٢٢٨، من طريق أبي معاوية، والنسائي ١/ ١٨٥ من طريق حماد بن زيد، والدارمي ١/ ١٩٩، من طريق حماد بن سلمة، وابن حبان برقم ١٣٥٤، ١٣٥٥ من طريق أبي حمزة السكري، وأبي عوانة خمستهم عن هشام بن عروة، عن أبيه، عن عائشة ﵂ أن فاطمة بنت أبي حبيش أتت النبي ﷺ فقالت: يا رسول الله، إنيّ أستحاض الشهر والشهرين. قال: \"ليس ذاك بحيض ولكنه عرق فإذا أقبلت الحيضة فدعي الصلاة عدد أيامك التي كنت تحيضين فيه، فإذا أدبرت فاغتسلي وتوضئي لكل صلاة\".\nقال الطحاوي ﵀: حديث أم حبيبة منسوخ بحديث فاطمة بنت أبي حبيش لأن فيه الأمر بالوضوء لكل صلاة لا الغسل. اهـ.\nوأشار أيضًا إلى إمكان الجمع بينهما. وهو أولى لأن القول بالنسخ يحتاج إلى التنصيص أو معرفة المتقدم من المتأخر.\nوقال الحافظ ابن حجر ﵀: والجمع بين الحديثين بحمل الأمر في حديث أم حبيبة -بالاغتسال لكل صلاة- على الندب أولى واستحسن الشوكاني ﵀ هذا الجمع، وقال: إن قوله في الحديث أيهما فعلت أجزأ عنك قرينة دالة على عدم الوجوب.\nوقال: قال المصنف ﵀: فيه أن الغسل لكل صلاة لا يجب بل يجزئها الغسل لحيضها الذي تجلسه. اهـ.\nوهذه قرينة صالحة لصرف الأمر بالاغتسال لكل صلاة عن الوجوب إلى الاستحباب وبذلك تجتمع الأحاديث والله ﷾ أعلم. انظر: شرح معاني الآثار ١/ ٩٨، وعلل ابن أبي حاتم ١/ ٥١، والسنن الكبرى مع الجوهر النقي ١/ ٣٥١، ومختصر سنن أبي داود ١/ ١٨٨، ومعرفة السنن والآثار ١/ ٣٧٧، ونصب الراية ١/ ١٩٩، والتلخيص الحبير ١/ ٢٨٨، والفتح ١/ ٥٠٨، ونيل الأوطار ١/ ٢٨٤.","vol":"3","page":196},{"text":"<span data-type='title' id=toc-203>باب (^١) في المستحاضة التي لا تعرف إقبال الحيضة من إدبارها بتغير الدم وغيره (^٢) وعرفت أيام أقرئها </span>(^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) (وغيره) لم يذكر في \"ك\" و\"ط\".\n(^٣) بهامش \"الأصل\": والترجمة أطول منه.","vol":"3","page":201},{"text":"٩٨٦ - حدثنا الربيع بن سليمان (^١)، نا شعيب بن الليث، ح\nوحدثنا عباس بن محمد (^٢) الدوري، نا يونس بن محمد (^٣)، قالا: نا الليث بن سعد، عن يزيد بن أبي حبيب، عن جعفر بن ربيعة، عن عراك (^٤)، عن عروة، عن عائشة ﵂ أنّها قالت: إنّ أم حبيبة ﵂ سألت النبيّ ﷺ عن الدم؟ فقالت عائشة ﵂: قد رأيت مركنها ملأى (^٥) دمًا، فقال لها رسول الله ﷺ: \"امكثي\n⦗٢٠٢⦘ قدر ما كانت تحبسك حيضتك ثم اغتسلي\" (^٦).\n_________\n(^١) هو المرادي.\n(^٢) (ابن محمد) لم يذكر \"الأصل\" و\"ط\".\n(^٣) هو المؤدب.\n(^٤) عراك -بكاف مع كسر أوله وإهماله مخففًا- ابن مالك الغفاري. انظر: توضيح المشتبه ٦/ ٤٢٠.\n(^٥) هكذا في \"ك\" و\"ط\" و\"م\" وصحيح مسلم: ملآن. قال النووي: وكلاهما صحيح، الأول على لفظ المركن وهو مذكر والثاني على معناه وهو الإجّانة. والله أعلم. انظر: شرح النووي ١/ ٢٢. ووقع في \"الأصل\" ملأ.\n(^٦) وقد أخرجه مسلم ﵂ عن محمد بن رمح وقتيبة بن سعيد عن الليث بن سعد به. انظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها برقم ٦٥، ١/ ٢٦٤.","vol":"3","page":201},{"text":"٩٨٧ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، نا إسحاق بن بكر بن مضر (^٢)، عن أبيه عن جعفر بن ربيعة، عن عراك بن مالك (^٣)، عن عروة بن الزبير (^٤)، عن عائشة ﵂ أنّها قالت: إنّ أمّ حبيبة بنت جحش ﵂ التي كانت تحت عبد الرحمن [بن عوف] (^٥) ﵁ شكت إلى رسول الله ﷺ، فقال لها: \"امكثي قدر ما كانت تحبسك حيضتك ثم اغتسلي عند كل صلاة\" (^٦).\n_________\n(^١) أبو عبد الله المصري الفقيه.\n(^٢) هو أبو يعقوب المصري، ومضر -بضم أوله وفتح الضاد المعجمة، تليها راء- انظر: توضيح المشتبه ٨/ ١٨٦.\n(^٣) (ابن مالك) لم يذكر في \"ك\" و\"ط\".\n(^٤) (ابن الزبير) لم يذكر في \"ك\" و\"ط\".\n(^٥) الزيادة من \"ك\" و\"ط\".\n(^٦) وقد أخرجه مسلم ﵀ عن موسى بن قريش التميمي عن إسحاق بن بكر بن مضر به. انظر: صحيحه، كتاب الحيض باب المستحاضة وغسلها وصلاتها برقم ٦٦، ١/ ٢٦٤.\nإلا أنَّه قال: ثم اغتسلي. ولم يقل: اغتسلي عند كل صلاة. وقد سبق الكلام على ذلك. انظر حديث ٩٨٥ السابق.","vol":"3","page":202},{"text":"٩٨٨ - حدثنا علي بن عثمان النُّفيلي (^١)، نا أبو الأسود (^٢)، نا بن مضر بإسناده: فكانت تغتسل عند كل صلاة (^٣).\nسمعت إبراهيم الحربي يقول: اختلفوا في اسم هذه المرأة، فقال الليث أم حبيبة، ووافقه الأوزاعي، ومعاوية بن يحيى (^٤)، وإبراهيم بن نافع (^٥)، ويونس (^٦)، فهؤلاء أوهموا (^٧) ﵏ عن الزهري.\nوقال سفيان: حبيبة، ووافقه إبراهيم بن سعد، وابن أبي ذئب ومعمر، وهذا هو الصواب، هي حبيبة بنت جحش تكنى أم حبيبة أخت حمنة بنت\n⦗٢٠٤⦘ جحش بن رئاب بن يَعْمَر (^٨) (^٩).\n_________\n(^١) هو أبو محمد الحراني.\n(^٢) هو النضر بن عبد الجبار بن نضير المرادي المصري.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن موسى بن قريش التميمي عن إسحاق بن بكر بن مضر عن أبيه به. انظر: الحديث ٩٨٧ السابق.\n(^٤) هو الصّدَفي أبو روح الدمشقي، ت ق، وقد ضعفه ابن معين، وأبو زرعة، وأبو داود وغيرهم لسوء حفظه، وقال الإمام البخاري ﵀: أحاديثه عن الزهري مستقيمة كأنّها من كتاب، وروى عنه عيسى بن يونس، وإسحاق بن سليمان أحاديث مناكير كأنّها من حفظه. وقال الحافظ ابن حجر ﵀: ضعيف، وما حدث بالشام أحسن ممّا حدث بالري. انظر: تهذيب الكمال ٢٨/ ٢٢١، والكاشف ٢/ ٢٧٧، والمغني ٢/ ٦٦٧، والتقريب ص ٥٣٨.\n(^٥) هو المخزومي المكي.\n(^٦) هو ابن يزيد الأيلي.\n(^٧) بمعنى وهموا.\n(^٨) (ابن يعمر) لم يذكر في \"ك\" و\"ط\".\n(^٩) وانظر حديث ٩٨٠ السابق في بيان اسمها كنيتها ﵂.","vol":"3","page":203},{"text":"٩٨٩ - ز - حدثني أبي ﵀، نا أبو مروان (^١)، نا عبد العزيز بن محمد الدَّرَاوَرْدِيّ (^٢)، عن يزيد بن الهاد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عمرة عن عائشة ﵂ أنّ أمّ حبيبة بنت جحش ﵂ كانت تحت عبد الرحمن بن عوف ﵁ وأنّها استحيضت، فلا (^٣) تطهر، فذكرت لرسول الله ﷺ، فقال رسول الله ﷺ: \"ليست بحيضة، لتنظر قدر قروئها التي كانت تحيض له، فتترك الصلاة، ثم تنظر ما كان بعد ذلك وتغتسل لكل صلاة (^٤).\n_________\n(^١) هو محمد بن عثمان بن خالد الأموي المدني سكن مكة/ مات سنة ٢٤١ هـ ص ق، وثقه أبو حاتم الرازي، وقال البخاري: كان صدوقًا وهو خير من أبيه وأبوه عنده عجائب. وقال صالح بن محمد: ثقة صدوق إلا أنَّه يروى عن أبيه المناكير. وقال الحكم: في حديثه بعض المناكير. وذكره ابن حبان في الثقات، وقال: يخطئ ويخالف. وقال الذهبي: نكارتها من قبل أبيه، وقال الحافظ ابن حجر: صدوق يخطئ. انظر: التاريخ الصغير ٢/ ٣٧٦، والجرح والتعديل ٨/ ٢٥، والثقات ٩/ ٩٤، وتهذيب الكمال ٢٦/ ٨١، والكاشف ٢/ ١٩٩، والمغني ٢/ ٦١٢، والميزان ٣/ ٦٤٠، والتقريب ص ٤٩٦.\n(^٢) (ك ١/ ٢٢٩).\n(^٣) هذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" لا تطهر بدون الفاء.\n(^٤) إسناده فيه ضعف، ولكن قد أخرجه النسائي عن الربيع بن سليمان، عن إسحاق بن بكر بن مضر عن أبيه، عن يزيد ابن الهاد به. وإسناده صحيح. انظر: الحديث ٩٨٥ السابق وتخريجه.","vol":"3","page":204},{"text":"باب (^١) بيان إباحة ترك قضاء الصلاة التي تترك الحائض في أيام حيضتها.\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":205},{"text":"٩٩٠ - حدثنا إسحاق بن إبراهيم الصنعاني عن عبد الرزاق، عن معمر، عن عاصم (^١)، عن معاذة (^٢) قالت: سألت عائشة ﵂ قلت: ما بال الحائض تقضي الصوم، ولا تقضي الصلاة؟ فقالت: أحرورية (^٣) أنت؟ قلت: لست بحرورية ولكني أسأل. قالت: قد كان يصيبنا ذلك (^٤) مع رسول الله ﷺ، فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة (^٥).\n_________\n(^١) هو الأحول. وقد ورد التصريح به عند عبد الرزاق.\n(^٢) هي أم الصهباء بنت عبد الله العدوية.\n(^٣) أحرورية: بفتح الحاء وضم الراء المهملتين كسر الراء الأخرى بينهما واو نسبة إلى حروراء بالمد والقصر، وهو موضع على ميلين من الكوفة. كان أول اجتماع الخوارج به فنسبوا إليه، وهم أحد الخوارج الذين قاتلهم علي ﵁ وكان عندهم من التشدد في الدين ما هو معروف، فلما رأت عائشة ﵂ هذه المرأة تشدّدت في أمر الحيض شبهتها بالحرورية وتشددهم في أمرهم وكثرة مسائلهم وتعنتهم بها .... انظر: الأنساب ٢/ ٢٠٧، واللباب ١/ ٣٥٩، والنهاية ١/ ٣٦٦، وشرح النووي ٤/ ٢٣، والفتح ١/ ٥٠٢، وتاج العروس ١٠/ ٥٨٨.\n(^٤) (ذلك) سقط من \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم ﵀ عن عبد بن حميد عن عبد الرزاق به. انظر: صحيحه، كتاب الحيض باب وجوب قضاء الصوم على الحائض دون الصلاة برقم ٦٩، ١/ ٢٦٥. وهو في مصنف عبد الرزاق برقم ١٢٧٧.","vol":"3","page":205},{"text":"٩٩١ - حدثنا الدبري عن عبد الرزاق، عن معمر عن أيوب (^١)، عن أبي قِلابة (^٢)، عن معاذة عن عائشة ﵂ مثله (^٣).\n_________\n(^١) هو السختياني.\n(^٢) هو عبد الله بن زيد بن عمرو الجرمي.\n(^٣) وقد أخرجه مسلم ﵀ عن عبد بن حميد، عن عبد الرزاق به. انظر: الحديث ٩٩١ السابق.\nوهو في مصنف عبد الرزاق برقم ١٢٧٨، ١/ ٣٣٢.","vol":"3","page":206},{"text":"٩٩٢ - حدثنا أبو زيد عمر بن شبة النُّمَيْري (^١)، نا عبد الوهاب الثقفي (^٢)، نا أيوب (^٣)، عن أبي قلابة، عن معاذة أنّ امرأة سألت عائشة ﵂ أتقضي الحائض الصلاة؟ فقالت: أحرورية أنت؟ لقد كنّا نحيض عند رسول الله ﷺ فلا نقضي ولا نؤمر بقضاء (^٤).\n_________\n(^١) شَبّة -بفتح المعجمة وتشديد الموحدة تليها هاء- النُّمَيري -بضم النون وفتح الميم وسكون الياء المنقوطة باثنتين من تحتها وفي آخرها راء- نسبة إلى بني نَمير. انظر: الأنساب ٥/ ٥٢٧، وتوضيح المشتبه، ٥/ ٢٨٥، والتقريب، ص ٤١٣. انظر: -أيضًا- ح (٨٤٣) السابق.\n(^٢) هو ابن عبد المجيد بن الصَّلْت الثقفي، نسبة إلى ثقيف بن منبّه بن بكر بن هوازن. انظر الأنساب ١/ ٥٠٨، وتهذيب الكمال ١٨/ ٥٠٣، والميزان ٢/ ٦٨٠، والتقييد والإيضاح ص ٤٥٨، والكواكب النيرات ص ٧٦.\n(^٣) هو السختياني.\n(^٤) وقد أخرجه مسلم ﵀ عن أبي الربيع الزهراني، عن حماد، عن أيوب به. انظر: صحيحه، كتاب الحيض باب وجوب قضاء الصوم على الحائض دون الصلاة برقم =\n⦗٢٠٧⦘ = ٦٧، ١/ ٢٦٥، وأخرجه البخاري ﵀ عن موسى إسماعيل، عن همام عن قتادة، عن معاذة به. انظر: صحيحه، كتاب الحيض باب لا تقضي الحائض الصلاة برقم ٣٢١، ١/ ٥٠١ مع الفتح.","vol":"3","page":206},{"text":"٩٩٣ - حدثنا علي بن حرب، نا أبو داود الحَفَري (^١)، نا سفيان (^٢)، عن أيوب عن معاذة عن عائشة ﵂ قالت: ما أمر النبيّ ﷺ امرأة منّا أن تقضي الصلاة وهي حائض (^٣).\n_________\n(^١) هو عمر بن سعد، والحفري -بفتح الحاء المهملة والفاء- نسبة إلى محلة بالكوفة يقال لها الحفر. انظر: الأنساب ١/ ٢٣٧.\n(^٢) هو الثوري.\n(^٣) وقد أخرجه مسلم ﵀ عن أبي الربيع الزهراني عن حماد، عن أيوب به. انظر: الحديث ٩٩٣ السابق.","vol":"3","page":207},{"text":"٩٩٤ - حدثنا يونس بن حبيب، نا أبو داود (^١)، نا شعبة، عن يزيد (أبي) (^٢) الأزهر الضبعي القّسّام الرِّشْك (^٣)، عن معاذة العدوية قالت: قلت\n⦗٢٠٨⦘ لعائشة ﵂: أتقضي الحائض الصلاة؟ قالت: أحرورية أنت؟ كنّا نحيض على عهد رسول الله ﷺ أفكنّا نقضي؟ (^٤).\nرواه غندر عن شعبة؛ قد كن نساءُ النبيّ ﷺ[يحضن] (^٥) أفأمرهن أن جزين؟! (^٦). قال محمد بن جعفر: يعني يقضين (^٧).\n_________\n(^١) هو الطيالسي.\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\" أبو بالرفع.\n(^٣) الضبعي -بضم الضاد المعحمة وفتح الباء المنقوطة بواحدة وفي آخره العين المهملة- نسبة إلى ضُبيعة بن قيس ابن ثعلبة، ويزيد ينتسب إليهم ولاء، والقسام -بفتح القاف والسين المهملة- نسبة إلى القسمة للأشياء، والرشك -بكسر الراء وسكون الشين المعجمة وفي آخرها الكاف نسبة إلى الرشك، وهو القسام في لغة أهل البصرة وقيل غير ذلك. ومات يزيد سنة ١٣٠ هـ / ع، أحد الأثبات ورمز له الذهبي بـ \"صح\" … قال: انفرد أبو أحمد الحكم بقوله: ليس بالقوي عندهم. فأخطأ أبو أحمد وقال الحافظ ابن =\n⦗٢٠٨⦘ = حجر: ثقة عابد وهم من لينه. انظر: الأنساب ٣/ ٦٧ و٤/ ٨، ٤٩٦، وتوضيح المشتبه ٧/ ٢١٥، وتهذيب الكمال ٣٢/ ٢٨٠، والميزان ٤/ ٤٤٤، والتقريب ص ٦٠٦.\n(^٤) وقد أخرجه مسلم ﵀ عن أبي الربيع الزهراني، عن حماد، عن يزيد به. انظر: الحديث ٩٩٣ السابق.\nوفي رواية المصنف ﵀ بيان كنيته يزيد ونسبته ولقبه ويعدّ ذلك من فوائده. وهو في مسند الطيالسي ص ٢٢٠.\n(^٥) (يحضن) سقط من \"الأصل\" و\"م\".\n(^٦) هو بفتح الياء المثناة كسر الزاي غير مهموز، وحكى فيه الهمز أيضًا. ومعناه يقضين كما فسره محمد بن جعفر. انظر: الصحاح ٦/ ٢٣٠٢، والنهاية ١/ ٢٧٠، وشرح النووي ٤/ ٢٤، والفتح ١/ ٥٠٢.\n(^٧) وقد أخرج مسلم ما علقه المصنف هنا عن محمد بن المثنى عن غندر به. انظر: صحيحه، كتاب الحيض باب وجوب قضاء الصوم على الحائض دون الصلاة برقم ٦٨، ١/ ٢٦٥.","vol":"3","page":207},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (^١)\n\n<span data-type='title' id=toc-205>كتاب الصلاة]</span> (^٢)\n_________\n(^١) البسملة لم تذكر في \"ك\" و\"ط\".\n(^٢) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".","vol":"3","page":209},{"text":"<span data-type='title' id=toc-206>مبتدأ بُدُوِّ (^١) الأذان وما جاء فيه، وأنّ الصلاة قبلها بمكة (^٢) كانت بلا أذان، وأنّ النبيّ ﷺ أمَرَ به عن قول عمر ﵁ وبيان إيجاب التأذين قائمًا.</span>\n_________\n(^١) بدوّ: مثل قعود أي ظهور. انظر: الصحاح ٦/ ٢٢٧٨.\n(^٢) وفي \"ك\"و\"ط\" وبمكة وهو خطأ.","vol":"3","page":209},{"text":"٩٩٥ - حدثنا محمد بن إسحاق أبو بكر (^١) الصغاني (^٢) وعبد الله (^٣) بن محمد أبو حميد المصيصي قالا: نا حجاج بن محمد، عن ابن جريج قال: أخبرني نافع مولى ابن عمر، عن عبد الله بن عمر ﵄ قال: كان المسلمون حين قدموا المدينة يجتمعون فيتحيّنون (^٤) الصلاة، وليس ينادي بها أحد، فتكلموا يومًا في ذلك،\n⦗٢١٠⦘ فقال بعضهم: اتخذوا ناقوسًا (^٥) مثل ناقوس النصارى. وقال بعضهم: قرنًا مثل قرن اليهود. فقال عمر ﵁: أولا تبعثون رجلًا ينادي بالصلاة؟ فقال رسول ﷺ: \"يا بلال، قم\". قال أبو حميد: \"فأَذِّن بالصلاة\".\nوقال محمد بن إسحاق: \"فناد بالصلاة\" (^٦).\n_________\n(^١) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\": أبو بكر محمد بن إسحاق.\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) (ك ١/ ٢٣٠).\n(^٤) يتحينون: أي يطلبون حينها والحين الوقت. انظر: النهاية ١/ ٤٧٠، والمعجم الوسيط ١/ ٢١٢.\n(^٥) الناقوس: هي خشبة طويلة تضرب بخشبة أصغر منها، واسمها الوبيل، والنصارى يُعلنون بها أوقات صلاتهم. انظر: الصحاح ٣/ ٩٨٥، والنهاية ٥/ ١٠٦، وتارج العروس ١٦/ ٥٧٤.\n(^٦) وقد أخرجه مسلم ﵀ عن هارون بن سعيد، عن حجاج بن محمد به. انظر: صحيحه، كتاب الصلاة باب بدء الأذان برقم ١، ١/ ٢٨٥، وأخرجه البخاري ﵀ عن محمود بن غيلان عن عبد الرزاق، عن ابن جريج، به. انظر: صحيحه، كتاب الأذان باب بدء الأذان برقم ٦٠٤، ٢/ ٧٧ مع الفتح.","vol":"3","page":209},{"text":"<span data-type='title' id=toc-207>بيان أذان بلال ﵁ وإقامته، والدليل على أنَّه شفع لا وتر، والإقامة وتر لا شفع، [والدليل على أنّ النبيّ ﷺ أمر بلالًا ﵁ أن يشفع الأذان ويوتر الإقامة بقوله ﷺ في حديث ابن جريج: \"يا بلالُ قم فأذن بالصلاة\"، وصفة تحريف بلال ﵁ رأسه في أذانه يمينًا وشمالًا]</span> (^١).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\". وتحريف الرأس بمعنى الالتفات.","vol":"3","page":211},{"text":"٩٩٦ - حدثنا الحسن بن مُكْرَم (^١)، نا عفّان، نا وهيب (^٢)، عن خالد الحذاء (^٣)، عن أبي قلابة، عن أنس بن مالك ﵁ قال: لمّا كثر الناس\n⦗٢١٢⦘ ذكروا أن يجعلوا في (^٤) وقت الصلاة شيئًا يعرفونه، فذكروا أن ينوّروا نارًا، أو يضربوا ناقوسًا، فأُمِر بلال ﵁ أن يشفع الأذان ويوتر الإقامة (^٥).\n_________\n(^١) الحسن بن مكرم -بضم أوله وسكون الكاف وفتح الراء تليها ميم- أبو علي البغدادي البزاز، وتوضيح المشتبه ٨/ ٢٥٣.\n(^٢) هو ابن خالد.\n(^٣) الحذاء -بفتح الحاء المهملة والذال المعجمة المشددة- نسبة إلى حذو النعل وعملها، وخالد ما حذا قط، إنّما كان يجلس إلى حذاء فنسب إليه …، مات سنة ١٤١ هـ / ع، أحد الأثبات وثقه ابن معين، والإمام أحمد، وابن سعد، والنسائي، وغيرهم، وتكلم فيه شعبة، وابن علية، لقول حماد بن زيد قدم علينا خالد قدمة من الشام فكأنَّما أنكرنا حفظه، وقال أبو حاتم: يكتب حديثه ولا يحتج به. قال الذهبي في المغني: خالد ثقة جبل والعجب من أبي حاتم يقول: لا أحتج بحديثه، وقال في الكاشف: ثقة إمام، ورمز له بـ \"صح\" في الميزان. انظر: الأنساب ٢/ ١٩٠، وتهذيب الكمال ٨/ ١٧٧، والكاشف ١/ ٣٦٩، والمغني ١/ ٢٠٦، والميزان ١/ ٦٤٢، وهدي الساري ص ٤٢٠.\n(^٤) (في) سقطت من \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم ﵀ عن محمد بن حاتم عن بهز، عن وهيب به. انظر: صحيحه، كتاب الصلاة، باب الأمر بشفع الأذان وإيتار الإقامة برقم ٤، ١/ ٢٨٦.\nوأخرجه البخاري ﵀ عن محمد بن سلام، عن عبد الوهاب، عن خالد به.\nانظر: صحيحه، كتاب الأذان باب الأذان مثنى مثنى برقم ٦٠٦، ٢/ ٨٢ مع الفتح.","vol":"3","page":211},{"text":"٩٩٧ - حدثنا الصاغاني، أنا عبد الوهاب بن عطاء (^١)، أنا خالد، عن أبي قلابة عن أنس ﵁ قال: أُمِر بلال أن يشفع الأذان ويوتر الإقامة (^٢).\n_________\n(^١) هو الخفّاف.\n(^٢) وقد أخرجه مسلم عن خلف بن هشام عن حماد بن زيد عن خالد الحذاء به. انظر: صحيحه، كتاب الصلاة باب الأمر بشفع الآذان وإيتار الإقامة برقم ١، ٢/ ٢٨٦.\nوأخرجه البخاري ﵀ عن علي بن عبد الله، عن إسماعيل بن إبراهيم، عن خالد به. انظر: صحيحه، كتاب الأذان باب الإقامة واحدة إلا قوله \"قد قامت الصلاة\"، برقم ٦٠٧، ٢/ ٨٣.","vol":"3","page":212},{"text":"٩٩٨ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن خالد الحذاء، عن أبي قلابة، عن أنس ﵁ قال: أُمِر بلال ﵁ أن يشفع الأذان ويوتر الإقامة (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ انظر: الحديث ٩٩٨ السابق وتخريجه.","vol":"3","page":212},{"text":"٩٩٩ - حدثنا إبراهيم بن ديزيل (^١)، نا عفان، نا شعبة، وحماد بن زيد، ووهيب، ويزيد بن زريع، قالوا: نا خالد [الحذاء] (^٢)، عن أبي قلابة، عن أنس بن مالك ﵁ قال: أُمِر بلال ﵁ أن يشفع الأذان ويوتر الإقامة (^٣).\n_________\n(^١) هو إبراهيم بن الحسين بن علي الهمَذَاني، ويعرف بابن ديزيل.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث ٩٩٨ السابق.","vol":"3","page":213},{"text":"١٠٠٠ - حدثنا يزيد بن سنان، نا إسماعيل بن حكيم (^١)، ح\nوحدثنا عمار [بن رجاء] (^٢)، نا قبيصة، نا سفيان (^٣)، قالا: نا خالد الحذاء بإسناده مثله (^٤).\n_________\n(^١) البصري: ولم أقف عليه.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) هو الثوري.\n(^٤) انظر: تخريج الحديث ٩٩٨ السابق.","vol":"3","page":213},{"text":"١٠٠١ - حدثنا أبو أمية، (نا سليمان بن حرب (^١)، ح)\nونا أبو داود السجزي، نا سليمان بن حرب، وعبد الرحمن بن المبارك (^٢)، قالا: نا حماد بن زيد، عن سماك بن عطية (^٣).\n⦗٢١٤⦘ قال أبو داود: ونا موسى بن إسماعيل، نا وهيب جميعًا عن أيوب (^٤)، عن أبي قلابة عن أنس ﵁ قال: أمر بلال ﵁ أن يشفع الأذان ويوتر الإقامة (^٥).\n_________\n(^١) أبو أيوب البصري. وجملة (نا سليمان بن حرب، ح) في هامش \"الأصل\".\n(^٢) هو العيشي -بالتحتانية والمعجمة- البصري. انظر: التقريب ص ٣٤٩.\n(^٣) سماك -بكسر المهملة وتخفيف الميم وآخره كاف- ابن عطية البصري المربدي -بكسر الميم =\n⦗٢١٤⦘ = وسكون الراء بعدها موحدة-. انظر: توضيح المشتبه ٥/ ١٦١، والتقريب ص ٢٥٥.\n(^٤) (ك ١/ ٢٣١).\n(^٥) وقد أخرجه مسلم ﵀ انظر: الحديث (٩٩٨) السابق.\nوأخرجه البخاري ﵀ عن سليمان بن حرب به. انظر: صحيحه، كتاب الأذان باب الأذان مثنى مثنى برقم ٦٠٥، ٢/ ٨٢ مع الفتح. وهو في سنن أبي داود برقم ٥٠٨، كتاب الصلاة باب في الإقامة ١/ ٣٤٩.","vol":"3","page":213},{"text":"١٠٠٢ - حدثنا محمد بن حيويه، ومحمد بن أيوب (^١)، وأبو خليفة (^٢)، قالوا: نا محمد بن كثير (^٣)، عن شعبة، عن أيوب، عن أبي قلابة، عن أنس بن مالك ﵁ قال: أمر بلال أن يشفع الأذان ويوتر الإقامة (^٤).\n⦗٢١٥⦘ ذكرته (^٥) لعبيد العِجْل (^٦) فقال لي: حدثناه محمد بن حيويه، وقال لي محمد (^٧) ذكرته لعليّ بن المديني (^٨)، فقال: ابن كثير ثقة أيش يُنكرون أن يكون شعبة حدّث عن أيوب (^٩)؟!\n_________\n(^١) هو ابن الضريس.\n(^٢) هو الفضل بن الحباب -بضم أوله وموحدتين بينهما ألف مع التخفيف- ابن محمد بن شعيب الجمحي البصري مات سنة ٣٠٥ هـ. وثقه مسلمة بن قاسم، والذهبي، وذكره ابن حبان في الثقات، وقال الخليلي: احترقت كتبه، منهم من وثقه، ومنهم من تكلم فيه، وهو إلى التوثيق أقرب. اهـ ورمي بالنصب. انظر: الإرشاد ٢/ ٥٢٦، والثقات ٩/ ٨، والميزان ٣/ ٣٥٠، والسير ١٤/ ٧، واللسان ٤/ ٥٢٠.\n(^٣) هو العبدي.\n(^٤) وقد أخرجه مسلم ﵀ عن عبيد الله بن عمر القواريري، عن عبد الوارث بن سعيد، وعبد الوهاب بن عبد المجيد، عن أيوب به. انظر: صحيحه، كتاب الصلاة باب الأمر بشفع الأذان وإيتار الإقامة برقم ٥، ١/ ٢٨٦.\n(^٥) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فذكرته.\n(^٦) هو الحسين بن محمد بن حاتم البغدادي.\n(^٧) هو ابن حيويه.\n(^٨) وفي \"ط\" لعليّ بن أبي طالب ﵁، وهو خطأ.\n(^٩) ويوضح قول ابن المديني ﵀ هذا ما ذكره أبو حاتم بن حبان ﵀ حيث قال: ما روى هذا عن ابن كثير من حديث شعبة ثقة غير محمد بن أيوب الرازي -وهو ابن ضريس- وأبي خليفة، اهـ. وقد انضاف إليهما ثقة آخر وهو محمد بن حيويه كما عند المصنف ﵀ وبذلك يكون ثلاثة ثقات يروونه عن ابن كثير -وهو ثقة- عن شعبة به. ويؤكد ذلك كلام الإمام ابن المديني ﵀.\nانظر: الإحسان بتقريب صحيح ابن حبان ٤/ ٥٦٨.","vol":"3","page":214},{"text":"١٠٠٣ - حدثنا أبو داود السجزي، نا حميد بن مَسْعَدَة، نا إسماعيل بن إبراهيم (^١)، نا خالد عن أبي قلابة، عن أنس بن مالك ﵁ قال: أُمِرَ بلال ﵁ أن يشفع الأذان وأن يوتر الإقامة.\nقال إسماعيل: فحدثت به أيوب فقال: إلا الإقامة (^٢) (^٣).\n_________\n(^١) هو ابن عليّة.\n(^٢) يعني: قد قامت الصلاة. وقوله: \"إلا الإقامة\" هذا متصل بالحديث وليس مدرجًا كما ادعاه ابن منده، وقد رواه عبد الرزاق ومن طريقه المصنف في الحديث التالي، متصلًا بالخبر مفسرًا … وقد نبه عليه الحافظ ابن حجر ﵀ انظر: الفتح ٢/ ٨٣.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث (٩٩٨) السابق. وهو في سنن =\n⦗٢١٦⦘ = أبي داود، كتاب الطهارة، باب في الإقامة برقم ٥٠٩، ١/ ٣٥٠.","vol":"3","page":215},{"text":"١٠٠٤ - حدثنا أبو الأزهر، نا عبد الرزاق، عن معمر، عن أيوب عن أبي قلابة عن أنس بن مالك ﵁ قال: كان بلال ﵁ يُثنِّي الأذان ويوتر الإقامة، إلا قوله: قد قامت الصلاة (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ بنحوه، انظر: الحديث (٩٩٨) و(١٠٠٢) السابقين.\nوهو في مصنف الإمام عبد الرزاق برقم (١٧٩٤)، ١/ ٤٦٤.","vol":"3","page":216},{"text":"١٠٠٥ - حدثنا الصاغاني، نا يحيى بن معين، ح\nوحدثني محمد بن الليث (^١)، نا عبدان (^٢)، قالا: نا عبد الوهاب الثقفي، نا أيوب عن أبي قلابة عن أنس ﵁ أنّ النبيّ ﷺ أمر بلالًا ﵁ أن يشفع الأذان ويوتر الإقامة (^٣).\n_________\n(^١) هو المروزيّ.\n(^٢) هو أبو عبد الرحمن عبد الله بن عثمان بن جبلة المروزي المعروف بعبدان.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث (١٠٠٣) السابق.","vol":"3","page":216},{"text":"١٠٠٦ - حدثنا جعفر الطيالسي (^١)، نا إبراهيم بن الحجاج (^٢)، نا\n⦗٢١٧⦘ أبو عوانة، عن سليمان التيمي (^٣)، عن أبي قلابة عن أنس ﵁ قال: أُمِر بلال ﵁ أن يشفع الأذان ويوتر الإقامة (^٤).\n_________\n(^١) هو جعفر بن محمد بن أبي عثمان أبو الفضل الطيالسي -بفتح الطاء المهملة والياء المنقوطة بنقطتين من تحتها وسكون الألف كسر اللام وفي آخرها السين المهملة- نسبة إلى الطيالسة وهي التي تكون فوق العمامة - مات سنة ٢٨٢ هـ. وثقه الخطيب، وابن المنادي، والذهبي. انظر: تاريخ بغداد ٧/ ١٨٨، والأنساب ٤/ ٩١، والسير ١٣/ ٣٤٦.\n(^٢) هو النيلي -بكسر النون وسكون الياء المنقوطة من تحتها باثنتين- نسبة إلى النيل وهي =\n⦗٢١٧⦘ = بليدة على الفرات بين بغداد والكوفة. انظر: الأنساب ٥/ ٥٥١، والتقريب ص ٨٨.\n(^٣) هو سليمان بن طرخان أبو المعتمر التيمي -بفتح التاء المنقوطة من فوق بنقطتين وسكون الياء المنقوطة من تحت بنقطتين كسر الميم- نسبة إلى قبيلة تيم بن مرة ولم يكن من بني تيم وإنَّما نزل فيهم فنسب إليهم. انظر: الأنساب ١/ ٤٩٨.\n(^٤) وقد أخرجه مسلم ﵀ انظر: الحديث (١٠٠٣) السابق.","vol":"3","page":216},{"text":"١٠٠٧ - حدثنا علي بن حرب، نا محمد بن بشر العبدي (^١)، عن ابن أبي عروبة، عن قتادة، عن أنس ﵁ قال: أُمِر بلال أن يشفع الأذان ويوتر الإقامة (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم ﵀ انظر: الحديث (١٠٠٣) ومحمد بن بشر ممن سمع من سعيد قبل الاختلاط. انظر: نهاية الاغتباط ص ١٤٥.","vol":"3","page":217},{"text":"١٠٠٨ - حدثنا أبو الأزهر، عن روح (^١)، عن سعيد بمثله (^٢).\n_________\n(^١) هو ابن عبادة. وفي \"ك\" و\"ط\" ثنا روح.\n(^٢) انظر: الحديث (١٠٠٨) السابق.","vol":"3","page":217},{"text":"١٠٠٩ - ز- حدثنا محمد بن عامر الرملي (^١)، وأبو الخصِيب المستنير المصِّيصي (^٢)، قالا: نا سعيد بن المغيرة\n⦗٢١٨⦘ الصياد (^٣)، نا عيسى بن يونس (^٤)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ قال: كان الأذان على عهد رسول الله ﷺ مثنى مثنى والإقامة فرادى (^٥).\n_________\n(^١) أبو عمر، وهو أنطاكي نزل الرملة. انظر: تهذيب الكمال ٢٥/ ٤٢٥، والميزان ٣/ ٥٨٩.\n(^٢) لم أقف عليه.\n(^٣) هو أبو عثمان المصيصي، والصياد -بفتح الصاد المهملة وتشديد الياء المنقوطة من تحتها باثنتين وفي آخرها الدال المهملة نسبة لمن يصيد الطير والسمك والوحوش.\nانظر: الأنساب ٣/ ٥٧٠.\n(^٤) عيسى بن يونس بن أبي إسحاق السّبيعي.\n(^٥) إسناده صحيح، وقد أخرجه الدارقطني بسنده عن سعيد بن المغيرة به كما هنا (١/ ٢٣٩). وأخرجه الإمام أحمد (٢/ ٨٥) ومن طريقه الحكم (١/ ١٩٧)، وأبو داود برقم (٥١٠) والنسائي برقم (٦٢٧)، وابن خزيمة برقم (٣٧٤)، وابن حبان برقم (١٦٧٧) كلهم من طرق عن شعبة عن أبي جعفر -محمد بن إبراهيم بن مسلم- عن مسلم بن المثنى عن ابن عمر ﵄ به.\nوصححه الحكم ووافقه الذهبي -رحمها الله تعالى-. وانظر التلخيص ١/ ٣٥٣.","vol":"3","page":217},{"text":"١٠١٠ - ز- حدثنا عمر بن شبّة، نا عمر بن عليّ بن مُقَدّم (^١)، عن الحجاج بن أرطأة (^٢)،\n⦗٢١٩⦘ عن عون بن أبي جحيفة (^٣)، عن أبيه أنّ بلالًا ﵁ أذّن لرسول الله ﷺ قال: فرأيته استدار في أذانه ووضع إصبعيه في أذنيه (^٤).\n_________\n(^١) هو عمر بن عليّ بن عطاء بن مقدَّم -بقاف وزن محمد- المقدمي مات سنة ١٩٠ هـ وقيل بعدها، / ع، أحد الثقات، وعيب بكثرة التدليس، وذكره الحافظ ابن حجر في المرتبة الرابعة من المدلّسين، انظر: الطبقات ٧/ ٢٩١، والجرح والتعديل ٦/ ١٢٤، وتهذيب الكمال ٢١/ ٤٧٠، والكاشف ٢/ ٦٧، والتقرب ص ٤١٦، وطبقات\nالمدلّسين ص ١٩، وهدي الساري ص ٤٥٢.\n(^٢) الحجاج بن أرطأة -بفتح الهمزة- الكوفي مات سنة ١٤٥ هـ / بخ ٤، وأخرج له مسلم مقرونا، =\n⦗٢١٩⦘ = وثقه الثوري، والخطيب، والخليلي، وغيرهم. وضعفه يحيى القطان، والنسائي، والدارقطني من قبل حفظه، ووصفه ابن المبارك، وابن معين، والرازيان، وغيرهم بالتدليس. قال الإمام أبو حاتم الرازي: … وإذا قال: حدثنا فهو صالح لا يرتاب في صدقه وحفظه … وقال ابن عديّ: إنّما عاب عليه الناس تدليسه عن الزهري، وعن غيره. وربما أخطأ في بعض الروايات، فأما أن يتعمد الكذب فلا، وهو ممن يكتب حديثه. وقال الإمام الذهبي: أحد الأعلام على لين فيه. وقال الحافظ ابن حجر: أحد الفقهاء صدوق كثير الخطأ والتدليس، وذكره في المرتبة الرابعة من طبقاته. انظر: الجرح والتعديل ٣/ ١٥٤، والمراسيل ص ٤٥، والكامل ٢/ ٢٢٣، وسنن الدارقطني ١/ ٧٩، وتاريخ بغداد ٨/ ٢٣٠، وتهذيب الكمال ٥/ ٤٢٠، والكاشف ١/ ٣١١، والتقريب ص ١٥٢، وطبقات المدلسين ص ١٩.\n(^٣) عون بن أبي جحيفة -بالتصغير- واسمه وهب بن عبد الله السوائي -بضم السين المهملة وتخفيف الواو والمدّ، وأبوه أبو جحيفة صحابي مشهور يقال له وهب الخير مات سنة ٩٤ هـ / ع. انظر: الإصابة ٣/ ٦٤٢، والتقريب ص ٦٢٨.\n(^٤) هذا الإسناد ضعيف لعنعة عمر بن عليّ وشيخه الحجاج بن أرطأة -وهما مدّلسان-، وقد أخرجه ابن ماجه برقم (٧١١) عن أيوب بن محمد الهاشمي عن عبد الواحد بن زياد، عن الحجاج به. وأخرجه ابن خزيمة برقم (٣٨٨) عن يعقوب بن إبراهيم الدورقي عن هشام -كذا في المطبوع من صحيحه ولعلّ الصواب هشيم- عن الحجاج به، وفي روايتهما أيضا عنعنة الحجاج كما عند المصنف ﵀، ولكن قد تابعه -أي الحجاج بن أرطأة- سفيان الثوري عن عون به. أخرجه الإمام أحمد عن عبد الرزاق عن سفيان به. انظر: مسنده ٤/ ٣٠٧.\nوإسناده صحيح على شرط الشيخين، وأخرجه أيضا الترمذي عن محمود بن غيلان، =\n⦗٢٢٠⦘ = عن عبد الرزاق به. برقم (١٩٧) وقال: حسن صحيح.\nوأخرجه الحكم أيضا من حديث أبي جحيفة بألفاظ زائدة، وقال: قد أخرجاه إلا أنّهما لم يذكرا فيه إدخال الإصبعين في الأذنين والاستدارة. وقال: صحيح على شرطهما.\nوقد وردت الاستدارة مطلقة في رواية المصنف هذه والإمام أحمد والترمذي، وابن ماجه، وابن خزيمة، ووردت مقيدة في رواية المصنف التالية لهذا الحديث من طريق عون بن أبي جحيفة، عن أبيه أيضا كما في الصحيحين، والقاعدة في مثل هذا حمل المطلق على المقيد كما فعل الشيخ أحمد شاكر ﵀ حيث قال: ولفظ مسلم ﵀ فأذّن بلال ﵁ فجعلت أتتبع فاه هاهنا وهاهنا يقول: يمينًا وشمالًا يقول: حيّ على الصلاة حيّ على الفلاح. وهذا معنى الاستدارة. اهـ.\nوعلى ما سبق من صحة سند الحديث ومعنى الاستدارة فإنه يتبين ضعف ما ذهب إليه الإمام البيهقي ﵀ من أن الاستدارة لم ترد من طرق صحيحة حيث قال: … وقد رواه إجازة عبد الرزاق عن سفيان الثوري، عن عون بن أبي جحيفة مدرجًا في الحديث، وسفيان إنّما روى هذه اللفظة في الجامع -رواية العدني عنه- عن رجل لم يسم عن عون به. اهـ.\nوقد تعقب قوله هذا ابن دقيق العيد، وابن التركماني، وأحمد شاكر -رحمهم الله تعالى- وبينوا ضعف هذا القول بأدلة واضحة قويّة. والله ﷾ أعلم. انظر: سنن البيهقي ١/ ٣٩٦، وتعليق الشيخ أحمد شاكر على سنن الترمذي ١/ ٣٧٧، وتعليق الشيخ الألباني -حفظه الله- على صحيح ابن خزيمة ١/ ٢٠٣، ونصب الراية ١/ ٢٧٧، والتلخيص الحبير ١/ ٣٦٥.","vol":"3","page":218},{"text":"١٠١١ - حدثنا أبو أمية، نا القواريري (^١)، نا عبد الرحمن بن مهدي،\n⦗٢٢١⦘ عن سفيان (^٢)، عن عون بن أبي جحيفة عن أبيه قال: رأيت بلالًا ﵁ أذّن فجعل يَتبع بفيه يمينًا وشمالًا (^٣).\n_________\n(^١) هو عبيد الله بن عمر بن ميسرة أبو سعيد البصري.\n(^٢) هو الثوري.\n(^٣) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع، عن سفيان به. انظر: صحيحه، كتاب الصلاة باب سترة المصلى برقم ٢٤٩، ١/ ٣٦٠.\nوأخرجه البخاري ﵀ عن محمد بن يوسف عن سفيان به. انظر: صحيحه، كتاب الأذان باب هل يتتبع المؤذن فاه ها هنا وهاهنا؟ برقم ٦٤٣، ٢/ ١١٤.","vol":"3","page":220},{"text":"١٠١٢ - حدثنا يوسف القاضي، نا محمد بن أبي (^١) بكر (^٢)، نا مؤمل، نا سفيان (^٣)، عن عون، عن أبيه، أتيت النبيّ ﷺ بالأبطح (^٤) فخرج إلينا بلال ﵁ بفضل وَضوئه (^٥)، فمن بين نائل ومصيب، فأذّن بلال ﵁ فجعل يَتْبع فاه ها هنا وها هنا، ووضع إصبعيه في أذنيه ثم خرج النبيّ ﷺ فصلى بنا إلى عَنَزة (^٦) (^٧).\n⦗٢٢٢⦘ روى سعدان (^٨)، عن إسحاق الأزرق، عن [سفيان] (^٩) الثوري عن عون بن أبي جحيفة، عن أبيه (^١٠) شهد (^١١) النبيَّ ﷺ بالبطحاء، وهو في قبة حمراء وعنده أناس يسير فجاء بلال ﵁ فأذّن، ثم جعل يتبع ها هنا [وها هنا] (^١٢) فقال (^١٣): يعني قوله: حيّ على الصلاة، حيّ على الفلاح (^١٤) (^١٥).\n_________\n(^١) (ك ١/ ٢٣٢).\n(^٢) هو المقدمي.\n(^٣) هو الثوري.\n(^٤) الأبطح -بفتح الأول ثم سكون الباء وفتح الطاء- موضع يضاف إلى منى وإلى مكة، لأن المسافة بينه وبينهما سواء. وربما كان إلى منى أقرب، وهو المحصب والبطحاء أيضا. والأبطح اليوم من مكة. انظر: معجم البلدان ١/ ٩٥، والمعالم الأثيرة في السنة والسيرة ص ١٦.\n(^٥) الوَضوء -بالفتح- الماء الذي يتوضأ به. انظر: الصحاح ١/ ٨١.\n(^٦) العنزة: محرّكة: رميح بين العصا والرمح، قالوا: قدر نصف الرمح أو أكثر شيئا، فيه سنان مثل سنان الرمح … انظر: النهاية ٣/ ٣٠٨، وتاج العروس ١٥/ ٢٤٧.\n(^٧) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع، =\n⦗٢٢٢⦘ = عن سفيان الثوري به. انظر: الحديث (١٠١٢) السابق. دون قوله: \"ووضع إصبعيه في أذنيه\" وقد مرّ أنَّه قد ثبت بسند صحيح. انظر: الحديث (١٠١١) السابق.\n(^٨) هو سعدان بن نصر بن منصور أبو عثمان البغدادي وإنَّما اسمه سعيد فلقب بسعدان مات سنة ٢٦٥ هـ وثقه أبو حاتم، والدارقطني. انظر: الجرح والتعديل ٤/ ٢٩٠، وتاريخ بغداد ٩/ ٢٠٥، والسير ١٢/ ٣٥٧.\n(^٩) الزيادة من \"ك\" و\"ط\".\n(^١٠) في بقية النسخ عدا نسخة \"الأصل\" زيادة (قال) هنا.\n(^١١) في بقية النسخ عدا نسخة \"الأصل\" زيادة التاء هنا.\n(^١٢) (وهاهنا) سقط من \"الأصل\".\n(^١٣) هكذا في \"الأصل\". وفي \"ك\". و\"ط\" قال بدون الفاء.\n(^١٤) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة وزهير بن حرب، عن وكيع عن الثوري به. انظر: الحديث (١٠١٢) السابق.\n(^١٥) بهامش \"ك\" بلغ في السابع على الشيخ حسن الصِّقِلِّي نفع الله به بقراءة الفقيه شهاب الدين أحمد بن فرج، وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان، وابن أخته ووالدهم صهره.","vol":"3","page":221},{"text":"<span data-type='title' id=toc-208>باب (^١) بيان أذان أبي محذورة ﵁ وإيجاب الترجيع فيه، والدليل بعد ما أمِر بلال ﵁ بالأذان، وعلى أنّ الإقامة إقامة بلال ﵁ وتر لم ينسخ، إذ لم يصح في حديث أبي محذورة ﵁ تثنية الإقامة في رواية إلا وحديث أنس ﵁ في الإفراد أصحُّ منه، فإذا تعارض الخبران، وأحدهما أصح من الآخر لم تقم بالآخر الذي يضعف حجة </span>(^٢).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا العبارة الأخيرة في \"الأصل\". وفي \"ك\" و\"ط\": (كان الأخذ به أولى).","vol":"3","page":223},{"text":"١٠١٣ - حدثنا الصاغاني، نا عفّان، ح\nوحدثنا يزيد بن سنان، نا أبو الوليد (^١)، ح\nوحدثنا محمد بن عامر الرملي، نا موسى بن داود (^٢)، ح\n⦗٢٢٤⦘ وحدثنا الحسن بن مكرم، نا سعيد بن عامر (^٣)، قالوا: نا همام (^٤)، ح\nوحدثنا محمد بن حيّويه، أنا عليّ بن المديني، نا معاذ بن هشام، عن أبيه كلاهما عن عامر الأحول (^٥)، قال: حدّثني مَكْحول أنّ عبد الله بن\n⦗٢٢٥⦘ مُحَيريز (^٦) حدثه أنّ أبا محذورة (^٧) حدّثه أنّ نبي الله ﷺ علّمه [هذا] (^٨) الأذان؟ الله أكبر، الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، ثم يعود فيقول: أشهد أن لا إله إلا الله مرتين، أشهد أن محمدًا رسول الله مرتين (^٩)، حيّ على الصلاة مرتين، حيّ على الفلاح مرتين، الله أكبر الله أكبر لا إله إلا الله، هذا لفظ حديث (^١٠)، هشام الدستوائي (^١١)، وزاد همام في حديثه ذكر الإقامة فتركته لأنّ (هشامًا) (^١٢) أحفظ (^١٣) وأتقن منه، ولأنّ إجماع أهل الحرمين على خلاف زيادته (^١٤).\n_________\n(^١) هو هشام بن عبد الملك الطيالسي.\n(^٢) هو أبو عبد الله الطرسوسي مات سنة ٢١٧ هـ / م د س ق، وثقه محمد بن عبد الله بن نمير، وابن سعد، والعجلي، والدارقطني وغيرهم. وقال أبو حاتم الرازي: شيخ في حديثه اضطراب. ورمز له الذهبي بـ \"صح\". وقال: صدوق وثق. وقال في الكاشف: ثقة زاهد مصنف. وقال الحافظ ابن حجر: صدوق فقيه زاهد له أوهام. اهـ. والذي يبدو من أقوال العلماء فيه أنَّه لا ينزل عن مرتبة ثقة يهم، وقد أخرج مسلم له حديثًا واحدًا في الصلاة انظر: الطبقات ٧/ ٣٤٥، والجرح والتعديل ٨/ ١٤١، وتهذيب الكمال ٢٩/ ٥٧، والكاشف ٢/ ٣٠٣، والميزان ٤/ ٢٠٤، وتعليق رقم ٥٦٩٢ على الكاشف ٢/ ٣٠٣، والتقريب ص ٥٥٠.\n(^٣) هو الضبعي أبو محمد البصري.\n(^٤) هو ابن يحيى بن دينار العَوْذِي مات سنة ١٦٣ هـ /ع أحد الأثبات إلا أنّ أبا حاتم الرازي قال: ثقة صدوق في حفظه شيء. وقال يزيد بن زريع: همام حفظه رديئ، وكتابه صالح. وقال الساجى: صدوق سئ الحفظ، ما حدث من كتابه فهو صالح، وما حدث من حفظه فليس بشيء.\nوقد بين عفان سبب ذلك وأنه قد زال حيث قال: كان همام لا يكاد يرجع إلى كتابه، ولا ينظر فيه، وكان يخالف فلا يرجع إلى كتابه، وكان يكره ذلك قال: ثم رجع بعد فنظر في كتبه فقال: يا عفان: كنّا نخطئ كثيرا فنستغفر الله. وقال الحافظ في مقدمة الفتح معلقًا على كلام عفان هذا؛ وهذا يقتضي أن حديث همام بآخرة أصح ممن سمع منه قديمًا، وقد نص على ذلك أحمد بن حنبل ﵀ وقد اعتمده الأئمة الستة. وقال في التقريب: ثقة ربما وهم. انظر: الضعفاء الكبير ٤/ ٣٦٧، والجرح والتعديل ٩/ ١٠٧، وتهذيب الكمال ٣/ ٣٠٢، والكاشف ٢/ ٢٢٩، وهدي الساري ص ٤٧٢، والتقريب ص ٥٧٤.\n(^٥) هو عامر بن عبد الواحد البصري، وثقه ابن معين، وأبو حاتم الرازي، وابن عديّ وغيرهم، وليّنه الإمام أحمد، والنسائي، وقال الحافظ ابن حجر: صدوق يخطئ، أخرج له مسلم حديثًا واحدًا -انظر: صحيحه، كتاب الصلاة باب صفة الأذان برقم ٦، ١/ ٢٨٧ - والأربعة، وانظر تاريخ الدارمي ص ١٦٢، والعلل ومعرفة الرجال ١/ ٢٢٦، وسؤالات الآجري ص ٣١٤، والجرح والتعديل ٦/ ٣٢٦، والكامل ٥/ ٨١، ورجال صحيح مسلم ٢/ ٨٣، وتهذيب الكمال ١٤/ ٦٥، والكاشف ١/ ٥٢٥، والتقريب ص ٢٨٨.\n(^٦) محيريز -بمهملة وراء آخره زاي مصغر-. انظر: التقريب ص ٣٢٢.\n(^٧) هو الصحابي المشهور المؤذن ﵁ اختلف في اسمه والأكثر على أن اسمه أوس بن معير -بكسر أوله وسكون المهملة وفتح التحتانية المثناة- الجمحي مات سنة ٥٩ هـ.\nوقيل: ٧٩ هـ ﵁. انظر: الاستيعاب ٤/ ١٧٧، والإصابة ٤/ ١٧٦.\n(^٨) لم يذكر في \"الأصل\".\n(^٩) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": \"ثم يعود فيقول: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله مرتين\".\n(^١٠) (حديث) لم يذكر في \"ك\" و\"ط\".\n(^١١) (الدستوائي) لم يذكر في \"ك\" و\"ط\".\n(^١٢) ووقع في \"الأصل\": هشام، وهو خطأ.\n(^١٣) (ك ١/ ٢٣٣).\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي غسان المسمعي وإسحاق بن إبراهيم، =\n⦗٢٢٦⦘ = كلاهما عن معاذ بن هشام به. انظر: صحيحه، كتاب الصلاة، باب صفة الأذان برقم ٦، ١/ ٢٨٧، إلا أنَّه وقع فيه، في أوله الله أكبر مرتين فقط. قال ابن القطان ﵀: الصحيح في هذا تربيع التكبير، وبه يصح كون الأذان تسع عشرة كلمة، وقد يقع في بعض روايات مسلم بتربيع التكبير وهي التي ينبغي أن تعدّ في الصحيح. اهـ.\nوقال الشيخ الألباني - حفظه الله -: الراجح فيه تربيع التكبير في أوله. انظر: شرح النووي ٤/ ٦٣، والتلخيص ١/ ٣٥٤ - ٣٥٥، وتعليق الشيخ ناصر على صحيح ابن خزيمة ١/ ١٩٦.\nثم إنَّه في إسناد هذا الحديث عامر بن عبد الواحد الأحول -صدوق يخطئ ولكن قد تابعه - متابعة قاصرة - جماعة منهم:\nأ- ابن جريج عن عبد العزيز بن عبد الملك عن عبد الله بن محيريز به. أخرجه الشافعي في الأم ١/ ٥٧، والدارقطني في السنن ١/ ٢٣٣، والبيهقي ١/ ٣٩٣ من طريق روح بن عبادة.\nوأبو داود في السنن ١/ ٣٤٣، وابن ماجه في السنن ١/ ٢٣٤ من طريق أبي عاصم.\nوالنسائي ١/ ٣٣٢، والدارقطني ١/ ٢٣٤ من طريق حجاج، ثلاثتهم عن ابن جريج به.\nوأخرجه أيضا أبو داود ١/ ٣٤١، والنسائي ١/ ٣٣٤، والدارقطني ١/ ٢٣٤، من طريق ابن جريج عن عثمان بن السائب عن أبيه السائب مولى أبي محذورة ﵁. وعن أم عبد الملك بن أبي محذورة أنّهما سمعاه من أبي محذورة ﵁.\nب - ونافع بن عمر -ثقة- عن عبد الملك بن أبي محذورة عن عبد الله بن محيريز به، أخرجه أبو داود برقم (٥٠٥) عن محمد بن داود الإسكندراني عن زياد بن يونس عنه =\n⦗٢٢٧⦘ = به، وصححه الشيخ الألباني حفظه الله تعالى، في صحيح سننه برقم ٤٧٧.\nج - والحارث بن عبيد -صدوق يخطئ- عن محمد بن عبد الملك، عن عبد الملك بن أبي محذورة، عن أبي محذورة ﵁ به. أخرج الإمام أحمد في المسند ٣/ ٤٠٨ - ٤٠٩، وأبو داود في السنن ١/ ٣٤٠، وابن حبان في صحيحه ٤/ ٥٧٨، والبيهقي في السنن ١/ ٣٩٤، كلهم من طرق عن الحارث بن عبيد به. وصححه الترمذي، وابن خزيمة، والشيخ الألباني. انظر: جامع الترمذي ١/ ٩٦٦، وصحيح ابن خزيمة ١/ ١٩٦، وتعليق الشيخ ناصر على صحيح ابن خزيمة ١/ ١٩٦. وثم إنّ في إسناد هذا الحديث أيضا مكحولًا الشامي وهو مدلس من المرتبة الثالثة، وقد عنعن عند مسلم، وصرّح بالتحديث عند المصنف فيعدّ ذلك من فوائد الاستخراج. والله ﷾ أعلم.","vol":"3","page":223},{"text":"١٠١٤ - ز- حدثنا عمر بن شبة، نا عبد الصمد بن عبد الوارث، نا شعبة، عن المغيرة (^١)، عن الشعبيّ (^٢)، عن عبد الله بن زيد الأنصاري ﵁ سمعت أذان رسول الله ﷺ فكان أذانه وإقامته مثنى مثنى (^٣).\n_________\n(^١) هو ابن مِقْسم الضبي.\n(^٢) الشعبي هو عامر بن شراحيل -بفتح المعجمة- أبو عمرو. انظر: التقريب ص ٢٨٧.\n(^٣) هذا الإسناد ضعيف لعنعنة المغيرة، وهو مدلس، وأيضا لاحتمال أن يكون فيه انقطاع بين الشعبي وعبد الله بن زيد الأنصاري ﵁ لأن الشعبي توفي سنة ١١٠ هـ على الأكثر وله ثنتان وثمانون سنة، وعبد الله بن زيد ﵁ توفي سنة ٣٢ هـ، فيكون عمر الشعبي عند وفاة عبد الله بن زيد أربع سنوات، وعلى القول بأن الشعبي توفي سنة ١٠٤ هـ. فإنه يكون له عندئذ عشر سنوات، ولم يذكر في الرواة عن عبد الله بن زيد، ولا هو من شيوخه والله ﷾ أعلم.\nوقد أخرجه الترمذي في جامعه ١/ ٣٧٠، والدارقطني في سننه ١/ ٢٤١، كلاهما من =\n⦗٢٢٨⦘ = طريق ابن أبي ليلى عن عمرو بن مرة عن عبد الرحمن بن أبي ليلى، عن عبد الله بن زيد ﵁ به؛ كان أذان رسول الله ﷺ شفعًا شفعًا في الأذان والإقامة. قال الدارقطني ﵀: فيه ابن أبي ليلى وهو القاضي محمد بن عبد الرحمن ضعيف الحديث سيئ الحفظ، وابن أبي ليلى لا يثبت سماعه من عبد الله بن زيد … والصواب ما رواه الثوري، وشعبة عن عمرو بن مرة، وحسين بن عبد الرحمن عن ابن أبي ليلى مرسلًا اهـ. وقال الحكم والبيهقي: الروايات عن عبد الله بن زيد في هذا الباب كلها منقطعة … اهـ.\nوأخرجه أيضا الطبراني، وابن حبان من طريق زكريا بن يحيى عن زياد بن عبد الله البكائي عن إدريس الأودي، عن عون بن أبي جحيفة، عن أبيه، قال: أذن بلال ﵁ لرسول الله ﷺ مثنى مثنى بمنى وأقام مثل ذلك.\nورجاله ثقات إلا أن زياد بن عبد الله البكائي صدوق ثبت في المغازي وفي حديثه عن غير الثوري لين.\nوقال ابن حبان: باطل وزياد فاحش الخطأ كثير الوهم لا يجوز الاحتجاج بخبره إذا انفرد … اهـ. وفي كلامه ﵀ تشدّد.\nوقال السيوطي في اللآلئ المصنوعة: زياد ثقة صدوق، روى له الشيخان لكن عد هذا الحديث من مناكيره، وقد أخرجه الطبراني -وعزاه إلى الأوسط ولم أجده فيه، وإنَّما هو في الكبير- وكأنّهم إنّما أنكروا منه تثنية الإقامة لمخالفته لما في الصحيح، ولم ينفرد به بل ورد من طريق غيره. اهـ.\nومع ضعف هذه الأسانيد فإنّها تقوّى حديث أبي محذورة ﵁ في تثنية الإقامة.\nقال الإمام ابن خزيمة ﵀: يباح أن يؤذن المؤذن فيرجع في الأذان ويثنى الإقامة، ويباح أن يثني الأذان ويفرد الإقامة، إذ قد صح كلا الأمرين عن النبي ﷺ. =\n⦗٢٢٩⦘ = وقال شيخ الإسلام ابن تيمية -رحمه الله تعالى- قد ثبت في الصحيح عن أنس أن بلالًا أمر أن يشفع الأذان ويوتر الإقامة، وثبت في الصحيح أنَّه علّم أبا محذورة الأذان والإقامة فرجع في الأذان وثنى الإقامة … فكلّ سنة، فسواء رجع المؤذن في الأذان أو لم يرجع، وسواء أفرد الإقامة أو ثناها فقد أحسن واتبع السنة، ومن قال: إن الترجيع واجب لا بد منه أو أنَّه مكروه منهيّ عنه فكلاهما مخطئ، وكذلك من قال إن إفراد الإقامة مكروه أو تثنيتها مكروه فقد أخطأ وأما اختيار أحدهما فهذا من مسائل الاجتهاد كاختيار بعض القراءات على بعض، واختيار بعض التشهدات على بعض. انظر: المعجم الكبير ٢٢/ ١٠١ برقم ٢٤٦، والمجروحين ١/ ٣٠٦، وصحح ابن خزيمة ١/ ١٩٤ - ١٩٦، ومجموع فتاوى شيخ الإسلام ٢٢/ ٦٤ - ٧٠، ٢٨٦، واللآلئ المصنوعة ٢/ ١٤، وتذكرة الموضوعات ص ٣٥.","vol":"3","page":227},{"text":"<span data-type='title' id=toc-209>باب بيان (^١) إيجاب الأذان والإقامة عند حضور صلاة الجماعة (^٢)، وأن يؤذّن لها مؤذنان </span>(^٣).\n_________\n(^١) (بيان) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": الصلاة.\n(^٣) ووقع في \"الأصل\" مؤذنين وهو خطأ.","vol":"3","page":230},{"text":"١٠١٥ - حدثنا إسماعيل بن إسحاق القاضي، نا سليمان بن حرب وعارم (^١)، قالا: نا حماد بن زيد، عن أيّوب، عن أبي قلابة، عن مالك بن الحُوَيْرث ﵁ قال: قدمنا على رسول الله ﷺ ونحن شَبَبَةٌ فأقمنا عنده نحوًا من عشرين ليلة، وكان رسول الله ﷺ رحيمًا، فقال لنا: \"لو رجعتم إلى بلدكم فعلّمتوهم\" أو قال: \"أمرتموهم، صلّوا صلاة كذا في حين كذا (^٢) فإذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم\".\n*والحديث على* (^٣) لفظ سليمان بن حرب (^٤).\n_________\n(^١) لقب محمد بن الفضل السدوسي.\n(^٢) هكذا في \"الأصل\" وصحيح البخاري، وفي \"ك\" و\"ط\": صلّوا صلاة كذا وكذا في حين كذا وكذا.\n(^٣) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم ﵀ عن أبي الربيع الزهراني، وخلف بن هشام، عن حماد به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإقامة؟ برقم ٢٩٢، ١/ ٤٦٦.\nوأخرجه البخاري ﵀ عن سليمان بن حرب، عن حماد بن زيد به. انظر: صحيحه، =\n⦗٢٣١⦘ = كتاب الأذان، باب إذا استووا في القراءة فليؤمهم أكبرهم برقم ٦٨٥، ٢/ ١٧٠ مع الفتح.","vol":"3","page":230},{"text":"١٠١٦ - حدثنا إبراهيم بن مرزوق، نا حبّان بن هلال (^١)، نا وهيب، عن أيوب، عن أبي قلابة، عن مالك بن الحويرث ﵁ أتيت النبيّ ﷺ أنا وصاحب لي، فلمّا أردنا الإقبال؛ قال: \"ارجعوا، وكونوا فيهم، وعلّموهم، وصلوا فإذا حضرت الصلاة فليؤذن لكم أحدكم، وليؤمكم أكبركم\" (^٢).\n_________\n(^١) حبان -بفتح المهملة ثم موحدة مشددة- أبو حبيب البصري. انظر: توضيح المشتبه ٢/ ١٦٣، والتقريب ص ١٤٩.\n(^٢) وقد أخرجه مسلم ﵀ عن زهير بن حرب، عن إسماعيل بن إبراهيم، عن أيوب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإمامة برقم ٢٩٢، ١/ ٤٦٥.\nوأخرجه البخاري ﵀ عن معلى بن أسد، عن وهيب به، انظر: صحيحه، كتاب الأذان باب من قال: ليؤذن في السفر مؤذن واحد برقم ٦٢٨، / ١١٠ مع الفتح.","vol":"3","page":231},{"text":"١٠١٧ - حدثنا عباس الدوريّ، نا أبو داود الحفري، ح\nوحدثنا أبو العباس الغَزِّي، نا الفريابي، قالا: نا سفيان الثوري، عن خالد الحذاء عن أبي قلابة، عن مالك بن الحويرث ﵁ جاء رجلان إلى النبيّ ﷺ فقال: \"إذا سافرتما فأذّنا وأقيما ولْيَؤُمَّكما أكبركما\".\nقال الفريابي: يريدان السفر فقال النبي ﷺ بمثله (^١).\n⦗٢٣٢⦘ حديث أبي نَضْرَة (^٢)، عن أبي سعيد الخدري (^٣)، عن النبي ﷺ: \"إذا كان ثلاثة فليؤمهم أحدهم … \" معارض لهذا الخبر (^٤).\nوفي حديث أيوب دليل على أنَّه يجب على من رحل في العلم إذا رجع إلى وطنه أن يقيم عندهم فيعلمهم ما استفاد في رحلته (من العلم الذي يجب عليهم تعلّمه) (^٥).\nوقال عبد الوهاب عن أيوب، عن أبي قلابة حدثنا مالك بن\n⦗٢٣٣⦘ الحوريث (^٦) ﵁.\n_________\n(^١) وقد أخرجه مسلم ﵀ بنحوه عن إسحاق بن إبراهيم الحنظلي عن =\n⦗٢٣٢⦘ = عبد الوهاب الثقفي عن خالد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب من أحق بالإمامة برقم ٢٩٣، ١/ ٤٦٦.\nوأخرجه البخاري ﵀ عن محمد بن يوسف الفريابي عن سفيان الثوري به.\nانظر: صحيحه، كتاب الأذان باب الأذان للمسافر إذا كانوا جماعة والإقامة برقم ٦٣٠، ٢/ ١١١ مع الفتح.\n(^٢) هو المنذر بن مالك البصري.\n(^٣) النسبة من \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد، عن أبي عوانة، عن قتادة، عن أبي نضرة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإمامة برقم ٢٨٩، ١/ ٤٦٤. والصواب أنَّه لا تعارض بين حديث أبي سعيد الخدري هذا وحديث مالك بن الحوريث المتفق عليه (… فأذنا وأقيما وليؤمكما أكبركما) فإن الجماعة تنعقد باثنين فصاعدًا، وقد نقل ابن قدامة والنووي الإجماع على ذلك والله ﷾ أعلم. انظر: المغني ٢/ ٥، والمجموع ٤/ ١٩٦، وشرح النووي ٥/ ٣٠٣، ونيل الأوطار ٣/ ١٦١.\n(^٥) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": من علم يجب عليهم تعليمه.\n(^٦) (ك ١/ ٢٣٤).","vol":"3","page":231},{"text":"١٠١٨ - حدثنا محمد بن عبد الرحمن الجعْفِي (^١)، نا محمد بن بشر العبدي، نا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ قال: كان لرسول الله ﷺ مؤذنان بلال، وابن أم مكتوم الأعمى ﵄ (^٢).\n_________\n(^١) وهو ابن أخي حسين بن علي الجُعْفي نسبة إلى قبيلة، أبو بكر الكوفي.\n(^٢) وقد أخرجه مسلم ﵀ عن ابن نمير عن أبيه، عن عبيد الله به. انظر: صحيحه، كتاب الصلاة، باب استحباب اتخاذ مؤذنين للمسجد الواحد برقم ٧، ١/ ٢٨٧.","vol":"3","page":233},{"text":"<span data-type='title' id=toc-210>باب الترغيب في الأذان، والدليل على أنّ المؤذن في أذانه وإقامته إلى أن يفرغ مَنْفيٌّ عنه الوسوسة والرياء لتباعد الشيطان منه *وأنَّه لا يشبهه شيء من أعمال البرِّ والخير</span>* (^١).\n_________\n(^١) ما بين النجمين لم يذكر في \"ك\" و\"ط\".","vol":"3","page":234},{"text":"١٠١٩ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أنّ مالكًا (^١) حدثه، ح\nوحدثنا محمد بن حيويه، نا (^٢) مطرف (^٣)، والقعنبي، ويحيى، ح\nوحدثنا أبو إسماعيل (^٤)، نا القعنبي عن مالك عن سميّ (^٥)، عن أبي صالح، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"لو يعلم الناس ما في النداء والصف الأول، ثم لم يجدوا إلا أن يستهموا عليه لاستهموا\" (^٦).\n_________\n(^١) وفي \"الأصل\" أن مالك، بالرفع وهو خطأ.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" أبنا.\n(^٣) هو ابن عبد الله اليساري.\n(^٤) هو محمد بن إسماعيل الترمذي.\n(^٥) سُميّ -بصيغة التصغير- هو أبو عبد الله المدني مولى أبي بكر بن عبد الرحمن. انظر: التقريب ص ٢٦٥.\n(^٦) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى عن مالك به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … برقم ١٢٩، ١/ ٣٢٥.=\n⦗٢٣٥⦘ = وأخرجه البخاري ﵀ عن عبد الله بن يوسف عن مالك به. انظر: صحيحه، كتاب الأذان، باب الاستهام في الأذان برقم ٦١٥، ٢/ ٩٦ مع الفتح.\nوهو في الموطأ -رواية الليثي- كتاب الصلاة باب ما جاء في النداء للصلاة برقم ٣، ١/ ٦٨.","vol":"3","page":234},{"text":"١٠٢٠ - حدثنا الصغاني، نا يعلى بن عبيد، ح\nوحدثنا الحارثي (^١)، نا أبو أسامة قالا: نا طلحة بن يحيى (^٢)، عن عيسى بن طلحة (^٣)، عن معاوية بن أبي سفيان ﵄ سمعت النبي ﷺ يقول: \"المؤذنون أطول الناس أعناقًا يوم القيامة\" (^٤).\n_________\n(^١) هو أحمد بن عبد الحميد الكوفي.\n(^٢) القرشي التيمي المدني أخو إسحاق بن يحيى مات سنة ١٤٨ هـ. / م ٤، وثقه ابن سعد، وابن معين، والإمام أحمد، وأبو حاتم، وغيرهم، وأسند ابن عدي إلى البخاري أنَّه قال فيه: منكر الحديث، وذكره ابن حبان في الثقات وقال: كان يخطئ وقال الحافظ ابن حجر: صدوق يخطئ. انظر: الطبقات ٦/ ٣٦١، وعلل الإمام أحمد ١/ ٢٣٤، والجرح والتعديل ٤/ ٤٧٧، والثقات ٦/ ٤٨٧، والكامل ٤/ ١١٢، والكاشف ١/ ٥١٥، والتقريب ص ٢٨٣.\n(^٣) هو أبو محمد التيمي المدني أخو يحيى بن طلحة.\n(^٤) وقد أخرجه مسلم ﵀ عن محمد بن عبد الله بن نمير، عن عبدة، عن طلحة بن يحيى به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه برقم ١٤، ١/ ٢٩٠.","vol":"3","page":235},{"text":"١٠٢١ - حدثنا أبو داود الحراني، نا محمد بن عبيد (^١)، نا طلحة بن يحيى بمثله (^٢).\n_________\n(^١) هو أخو يعلى بن عبيد الطّنافِسيّ.\n(^٢) وقد أخرجه مسلم ﵀ انظر: الحديث (١٠٢١) السابق.","vol":"3","page":235},{"text":"١٠٢٢ - حدثنا إبراهيم بن مرزوق، نا أبو عامر العقدي، ح\nوحدثنا الغزى، نا الفريابي، قالا: نا سفيان (^١)، عن طلحة بن يحيى، عن عيسى بن طلحة، سمعت معاوية ﵁ يقول: قال رسول الله ﷺ: \"المؤذنون أطول الناس أعناقًا يوم القيامة\" (^٢).\n_________\n(^١) هو الثوري.\n(^٢) وقد أخرجه مسلم ﵀ عن إسحاق بن منصور عن أبي عامر به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه. ١/ ٢٩٠.","vol":"3","page":236},{"text":"١٠٢٣ - حدثنا علي بن حرب، نا أبو معاوية، نا الأعمش عن أبي سفيان، عن جابر بن عبد الله (^١) ﵄، عن النبيّ ﷺ قال: \"إذا نادى المؤذّن بالأذان هرب الشيطان حتى يكون بالروحاء (^٢)، وهي ثلاثون ميلًا (^٣) من المدينة\" (^٤).\n_________\n(^١) (ابن عبد الله) لم يذكر في \"ك\" و\"ط\".\n(^٢) الروحاء: -ممدودًا- موضع على الطريق بين المدينة وبدر على مسافة أربعة وسبعين كيلًا من المدينة، نزلها رسول الله ﷺ في طريقه إلى مكة. انظر: معجم البلدان ٣/ ٨٧، وتاج العروس ٦/ ٤٢٨، والمعالم الأثيرة ص ١٣١.\n(^٣) وفي صحيح مسلم ستة وثلاثون ميلًا، وذكر صاحب التاج قولًا ثالثًا وهو أربعون ميلًا ثم قال: قال شيخنا: والأقوال متقاربة. اهـ. وقد سبق تحديده بالكيلومترات. انظر: تاج العروس ٦/ ٤٢٨.\n(^٤) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه. ١/ ٢٩١.","vol":"3","page":236},{"text":"١٠٢٤ - أخبرنا (^١) يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا (^٢)، حدثه، ح\nوحدثنا محمد بن إسماعيل السُّلَمي (^٣)، نا القعنبي عن مالك عن أبي الزناد عن الأعرج، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"إذا نودي للصلاة أدبر الشيطان له ضُرَاط حتى لا يَسْمَعَ التأذين، فإذا قُضِيَ النداء أقبل حتى إذا ثُوِّبَ (^٤) بالصلاة أدبر حتى إذا قُضِي التثويبُ أقبل حتى يَخْطُر (^٥) بين المرء ونفسه، فيقول: اذكر (^٦) كذا لِمَا لم يكن يذكر حتى يظلَّ الرجل لا يدري كم صلى؟ \".\nفي هذا الحديث دليل على أنّ التثويب هو الإقامة (^٧) (^٨).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" حدثنا.\n(^٢) وفي \"الأصل\" و\"م\" أن مالك بالرفع وهو خطأ.\n(^٣) هو أبو إسماعيل الترمذي.\n(^٤) التثويب هنا إقامة الصلاة، وقد فسرها المصنف ﵀ في آخر هذا الحديث.\nوانظر أيضا النهاية ١/ ٢٢٦.\n(^٥) يخطر -بضم الطاء كسرها لغتان. انظر: تاج العروس ١١/ ١٩٤.\n(^٦) (ك ١/ ٢٣٥).\n(^٧) هكذا هذه الجملة في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": قال أبو عوانة ﵀: التثويب هو الإقامة.\n(^٨) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد، عن المغيرة، عن أبي الزناد به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه برقم ١٩، ١/ ٢٩١. وأخرجه البخاري ﵀ عن عبد الله بن يوسف عن مالك به. انظر: =\n⦗٢٣٨⦘ = صحيحه، كتاب الأذان، باب فضل التأذين برقم ٦٠٨، ٢/ ٨٤ مع الفتح. وهو في الموطأ -رواية الليثي- كتاب الصلاة، باب ما جاء في النداء للصلاة برقم ٦، ١/ ٦٩.","vol":"3","page":237},{"text":"١٠٢٥ - حدثنا أبو زرعة الرازي (^١)، نا إبراهيم بن موسى (^٢)، نا أبو أنس (^٣)، عن سهيل عن أبيه، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"إذا أذَّن المؤذّن أدبر الشيطان له حُصَاص (^٤) \" (^٥).\nرواه خالد الواسطي (^٦)، عن سهيل بمثله (^٧).\n_________\n(^١) هو الإمام الحافظ المتقن المشهور عبيد الله بن عبد الكريم.\n(^٢) هو أبو إسحاق الرازي المعروف بالصغير.\n(^٣) هكذا في \"الأصل\" و\"م \" وهو محمد بن أنس الكوفي خت د، وثقه أبو حاتم، وإبراهيم بن موسى، وذكره ابن حبان في الثقات، وقال: يغرب كذا في التهذيب ولم أره في الثقات، وقال الحافظ ابن حجر: صدوق يغرب. انظر: الجرح والتعديل ٧/ ٢٠٧، وتهذيب الكمال ٢٤/ ٥٠٤، والكاشف ٢/ ١٥٩، والتقريب ص ٤٦٩، ووقع هَامش \"ك\" و\"ط\" صوابه أبو أويس. وهذا التصويب خطأ، وإنَّما الصواب أبو أنس كما في \"الأصل\" و\"م \" وكتب الرجال.\n(^٤) الحصاص: شدة العَدْو وَحِدّته، وقيل: هو أن يَمْصَع بذنَبه ويَصُرّ بأذنيه ويعدو، وقيل: هو الضُّراط. انظر: الصحاح ٣/ ١٠٣٣، والنهاية ١/ ٣٩٦.\n(^٥) وقد أخرجه مسلم ﵀ عن عبد الحميد بن بيان الواسطي، عن خالد بن عبد الله، عن سهيل به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه برقم ١٧، ١/ ١٢٩.\n(^٦) هو ابن عبد الله.\n(^٧) وقد أخرجه الإمام مسلم ﵀ ما علقه المصنف هنا. انظر: الحديث ١٠٢٦ السابق.","vol":"3","page":238},{"text":"١٠٢٦ - حدثنا عباس الدوري، نا أُمَيَّة بن بسطام (^١)، نا يزيد بن زريع، عن روح بن القاسم، عن سهيل، قال: أرسلني أبي إلى بني حارثة ومعي غلام لنا أو صاحب لنا (^٢)، فنادى منادٍ من حائط باسمه، قال: فأشرف الذي معي على الحائط فلم ير شيئًا، قال: فذكرت ذلك لأبي، فقال: لو شعرت أنّك تلقي هذا (^٣) لم أرسلك، ولكن إذا سمعت صوتًا فناد بالصلاة فإنّي سمعت أبا هريرة ﵁ يحدث عن رسول الله ﷺ أنَّه قال: \"إنّ الشيطان إذا نودي بالصلاة ولّى وله حُصَاصٌ\" [قال أبو عوانة ﵀: هذا دليل على أنّ الرجل إذا أحسّ بالغول، أو أشرف على المصروع ثم أذّن ذهب عنه ما يجد من ذلك] (^٤) (^٥).\n_________\n(^١) هو أبو بكر البصري ابن عم يزيد بن زريع.\n(^٢) هكذا هذه الجملة في \"الأصل\" و\"م \" وصحيح مسلم. وفي \"ك\" و\"ط\" ومعه غلام لنا وصاحب، وهو خطأ.\n(^٣) هكذا في \"الأصل\" و\"م \" وصحيح مسلم. وفي \"ك\" و\"ط\" تلقى هذا الأمر.\n(^٤) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٥) وقد أخرجه مسلم ﵀ عن أمية بن بسطام به. انظر: صحيحه، كتاب الصلاة باب فضل الأذان وهرب الشيطان عند سماعه برقم ١٨، ١/ ٢٩١.","vol":"3","page":239},{"text":"<span data-type='title' id=toc-211>باب الإباحة في اتخاذ الأعمى مؤذنًا</span>","vol":"3","page":240},{"text":"١٠٢٧ - حدثنا أبو المثنى، نا القعنبي، ح\nوحدثنا إسماعيل القاضي، نا إبراهيم بن حمزة (^١)، قالا: نا عبد العزيز بن محمد الدراوردي، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّ ابن أم مكتوم ﵁ كان يؤذن لرسول الله ﷺ وهو أعمى (^٢).\n_________\n(^١) هو أبو إسحاق المدني.\n(^٢) وقد أخرجه مسلم ﵀ عن أبي كريب، عن خالد بن مخلد، عن محمد بن جعفر، عن هشام به. انظر: صحيحه، كتاب الصلاة باب جواز أذان الأعمى إذا كان معه بصير برقم ٨، ١/ ٢٨٧.","vol":"3","page":240},{"text":"١٠٢٨ - حدثنا أبو داود السجزي، نا محمد بن سَلَمة (^١)، نا عبد الله بن وهب، عن يحيى بن عبد الله بن سالم (^٢)، وسعيد بن عبد الرحمن (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّ ابن أم مكتوم ﵁ كان مؤذنًا لرسول الله ﷺ وكان أعمى (^٤).\n_________\n(^١) هو أبو الحارث المصري.\n(^٢) هو العدوي أبو عبد الله المدني.\n(^٣) هو أبو عبد الله الجمحي المدني.\n(^٤) وقد أخرجه مسلم ﵀ عن محمد بن سلمة المرادي به. انظر: صحيحه، كتاب الصلاة، باب جواز أذان الأعمى إذا كان معه بصير. ١/ ٢٨٨.\nوهو في سنن أبي داود، كتاب الصلاة باب الأذان للأعمى برقم ٥٣٥، ١/ ٣٦٥.","vol":"3","page":240},{"text":"<span data-type='title' id=toc-212>باب بيان ثواب الأذان </span>(^١).\n_________\n(^١) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\": باب في ثواب.","vol":"3","page":241},{"text":"١٠٢٩ - حدثنا يونس بن حبيب، نا أبو داود، نا حماد بن سلمة، عن ثابت، عن أنس بن مالك ﵁ قال: كان النبيّ ﷺ يُغِير عند الصباح فيتسمّع، فإن سمع صوتًا أمسك، وإلا أغار (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن زهير بن حرب، عن يحيى بن سعيد، عن حماد بن سلمه به. انظر: صحيحه، كتاب الصلاة باب الإمساك عن الإغارة على قوم في دار الكفر إذا سمع فيهم الأذان برقم ٩، ١/ ٢٨٨.","vol":"3","page":241},{"text":"١٠٣٠ - حدثنا الصاغاني، نا عفّان بن مسلم، نا حماد بن سلمة، أنا (^١) ثابت عن أنس ﵁ أنّ النبي ﵁ سمع رجلًا يقول: الله أكبر. فقال: \"الفِطْرة\". فقال (^٢): لا إله إلا الله. فقال: \"خَرَجت من النار\" (^٣) (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": ثنا.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" قال بدون الفاء.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٠ السابق.\n(^٤) (ك ١/ ٢٣٦).","vol":"3","page":241},{"text":"١٠٣١ - حدثنا محمد بن عبيد الله المعروف بابن المنادي (^١)، أنا (^٢) يونس بن محمد، نا حماد بن سلمة، عن ثابت، عن أنس ﵁ قال:\n⦗٢٤٢⦘ كان رسول الله ﷺ يُغير عند صلاة الفجر فيستمع الأذان، فإن سمع أذانًا أمسك، وإلا أغار، فاستمع ذات يوم فسمع رجلًا يقول: الله أكبر الله أكبر. فقال رسول الله ﷺ: \"الفطرة\". فقال: أشهد أن لا إله إلا الله. فقال النبيّ ﷺ: \"خَرَجْتَ من النار\" (^٣).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" ابن المنادي.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": ثنا.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٠ السابق. وهو حديث واحد عند مسلم، وساقه المصنف ﵀ بثلاثة أسانيد إلى حماد بن سلمة، فساق نصفه الأول عن شيخه يونس بن حبيب إلى حماد بن سلمة. وقد سبق برقم ١٠٣٠، وساق نصفه الأخير عن شيخه الصاغاني إلى حماد أيضًا. وقد سبق برقم ١٠٣١ - ثم ساقه كاملًا عن شيخه ابن المنادي هنا بالرقم ١٠٣٢.","vol":"3","page":241},{"text":"<span data-type='title' id=toc-213>باب (^١) بيان إيجاب إجابة المؤذن إذا أذن، والصلاة على النبيّ ﷺ، وسؤال الوسيلة له، وثواب من قال ذلك.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":243},{"text":"١٠٣٢ - حدثنا عيسى بن أحمد العسقلاني، نا عبد الله بن وهب، أخبرني حيوة بن شريح (^١)، أخبرني كعب بن علقمة (^٢)، سمع عبد الرحمن بن جبير (^٣) يحدث عن عبد الله بن عمرو ﵄ سمع النبي ﷺ يقول: \"إذا سمعتم المؤذن فقولوا مثل ما يقول، ثم صلّوا عليّ، فإنّه من صلى عليّ صلاة صلى الله عليه بها عشرًا، ثم سلوا لي (^٤) الوسيلة فإنّها منزلة من (^٥) الجنة، لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلّت عليه الشفاعة\" (^٦).\n_________\n(^١) أبو العباس الحمصي.\n(^٢) أبو عبد الحميد المصري.\n(^٣) المصري المؤذن.\n(^٤) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" وصحيح مسلم: ثم سلوا الله لي الوسيلة.\n(^٥) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" وصحيح مسلم. في الجنة.\n(^٦) وقد أخرجه مسلم ﵀ عن محمد بن سلمة المرادي، عن عبد الله بن وهب به.\nانظر: صحيحه، كتاب الصلاة باب استحباب القول مثل قول المؤذن لمن سمعه ثم يصلى على النبي ﷺ ثم يسأل الله له الوسيلة برقم ١١، ١/ ٢٨٨.","vol":"3","page":243},{"text":"١٠٣٣ - حدثنا ابن أبي مسرة، نا المقرئ (^١)، نا سعيد بن\n⦗٢٤٤⦘ أبي أيوب (^٢)، قال: حدثني كعب بن علقمة بإسناده مثله (^٣).\n_________\n(^١) هو أبو عبد الرحمن عبد الله بن يزيد.\n(^٢) هو أبو يحيى المصري.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٣ السابق وتخريجه.","vol":"3","page":243},{"text":"١٠٣٤ - حدثنا أبو داود السجزي، نا محمد بن سلمة، نا ابن وهب، نا حيوة، وسعيد بن أبي أيوب بمثله (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٣ السابق. وهو في سنن أبي داود كتاب الصلاة باب ما يقول إذا سمع المؤذن برقم ٥٢٣، ١/ ٣٥٩.","vol":"3","page":244},{"text":"<span data-type='title' id=toc-214>باب (^١) بيان إيجَاب إجابة المؤذن بمثل (^٢) ما يؤذن، وإجابة النبي ﷺ[المنادي]</span> (^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": مثل بدون الباء.\n(^٣) (المنادي) لم يذكر في \"الأصل\" و\"م\".","vol":"3","page":245},{"text":"١٠٣٥ - حدثنا يزيد بن سنان، والصاغاني، قالا: نا عثمان بن عمر (^١)، أنا يونس (^٢)، ح\nوحدثنا يونس [بن عبد الأعلى] (^٣)، قال: أنا ابن وهب، قال: أخبرني مالك، ويونس بن يزيد، عن ابن شهاب، أن عطاء بن يزيد الليثي أخبره أنّ أبا سعيد الخدري ﵁ قال: سمعت رسول الله ﷺ يقول: \"إذا سمعتم المؤذن يؤذن (^٤) فقولوا مثل ما يقول\" (^٥).\n_________\n(^١) هو عثمان بن عمر بن فارس العبدي أبو محمد.\n(^٢) هو ابن يزيد الأيلي.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) (يؤذن) لم يذكر في \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب استحباب القول مثل قول المؤذن برقم ١٠، ١/ ٢٨٨.\nوأخرجه البخاري ﵀ عن عبد الله بن يوسف عن مالك به. انظر صحيحه كتاب الأذان، باب ما يقول إذا سمع المنادي برقم ٦١١، ٢/ ٩٠ مع الفتح. وهو في الموطأ، كتاب الصلاة، باب ما جاء في النداء للصلاة برقم ٢، ١/ ٦٧.","vol":"3","page":245},{"text":"١٠٣٦ - حدثنا الصاغاني، أنا أبو عاصم، عن ابن جريج أخبرني ابن شهاب، عن عطاء بن يزيد، عن أبي سعيد ﵁ عن النبيّ ﷺ قال: \"إذا سمعتم المؤذن فقولوا مثل (^١) ما يقول\" (^٢).\n_________\n(^١) (ك ١/ ٢٣٧).\n(^٢) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٦ السابق.","vol":"3","page":246},{"text":"١٠٣٧ - حدثنا السُّلَمي، نا عبد الرزاق، نا مالك، ح\nوحدثنا الربيع، نا الشافعي، أنا مالك ومعمر، عن الزهري، عن عطاء بن يزيد (^١) الليثي، عن أبي سعيد الخدري ﵁ قال النبيّ ﷺ: \"إذا سمعتم المنادي فقولوا كما يقول\" (^٢) (^٣).\nقال الربيع: إذا سمعتم النداء.\n_________\n(^١) (ابن يزيد) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": كما يقول المؤذن.\n(^٣) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٣٦ السابق. وهو في الموطأ، كتاب الصلاة باب ما جاء في النداء للصلاة برقم ٢، ١/ ٦٧، وفي مصنف عبد الرزاق برقم ١٨٤٢.","vol":"3","page":246},{"text":"١٠٣٨ - ز - أخبرنا محمد بن عبد الحكم (^١)، نا أبو زرعة وهب الله بن راشد (^٢)، أنا حيوة، عن يزيد بن الهاد، عن محمد بن إبراهيم، عن عيسى بن طلحة، عن معاوية ﵁ أنّ المنادي نادى بالصلاة،\n⦗٢٤٧⦘ فقال: الله أكبر الله أكبر، فقال معاوية ﵁: الله أكبر الله أكبر، فقال المنادي: أشهد أن لا إلة إلا الله، فقال معاوية ﵁: وأنا. فقال المؤذن: أشهد أنّ محمدًا رسول الله. فقال معاوية ﵁: وأنا. هكذا سمعت أبا القاسم ﷺ يقول إذا سمع المنادي (^٣).\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم المصري.\n(^٢) الحجري المصري مؤذن فسطاط.\n(^٣) وقد أخرجه البخاري ﵀ عن معاذ بن فضالة، عن هشام، عن يحيى بن أبى كثير، عن محمد بن إبراهيم بن الحارث به. انظر: صحيحه، كتاب الأذان باب ما يقول إذا سمع المنادي برقم ٦١٢، ٢/ ٩٠.","vol":"3","page":246},{"text":"١٠٣٩ - (^١) ز - حدثنا الربيع [بن سليمان] (^٢)، نا (^٣) الشافعي، نا (^٤) سفيان بن عيينة، عن طلحة بن يحيى، عن عيسى بن طلحة، قال:\n⦗٢٤٨⦘ سمعت معاوية ﵁ (^٥) يقول: سمعت رسول الله ﷺ يقول: \"إذا قال المؤذن: أشهد أن لا إله إلا الله، قال: أشهد أن لا إله إلا الله، وإذا قال: أشهد أن محمدًا رسول الله، قال: \"وأنا\" ثم يسكت (^٦).\n_________\n(^١) وفي \"ك\" و\"ط\" يوجد حديث قبل هذا الحديث وهو: (حدثنا أبي، ثنا أبو مروان، ثنا عبد العزيز الدرواري عن يزيد بن الهاد، عن محمد بن إبراهيم، عن أبي سلمة، عن أبي هريرة ﵁ أنَه سمع النبي ﷺ يقول: \"أرأيتم لو أن نهرًا بباب أحدكم يغتسل منه في كل يوم خمس مرات، ما تقولون مبقيًا من درنه، قالوا: لا يُبقى ذلك من درنه. قال النبي ﷺ: \"فذلك مثل الصلوات الخمس يمحو الله به الخطايا\".\nوالظاهر أنَّه مقحم لعدم مناسبته لهذا الباب -باب بيان إيجاب إجابة المؤذن بمثل ما يؤذن، وإجابة النبي ﷺ المنادي. وإنَّما يكون موضعه في باب الصلوات الخمس كفارة ونحوه، كما بوّب له البخاري ﵀. انظر: صحيحه، كتاب الصلاة باب الصلوات الخمس كفارة برقم ٥٢٨، ١/ ١١، وصحيح مسلم كتاب المساجد باب المشي إلى الصلاة تمحي به الخطايا وترفع به الدرجات برقم ٢٨٣، ١/ ٤٦٢ والله ﷾ أعلم.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) وفي \"ك\" و\"ط\" أبنا.\n(^٤) وفي \"ك\" و\"ط\" أبنا.\n(^٥) في \"ك\" و\"ط\" (يحدث).\n(^٦) انظر: تخريجه في حديث ١٠٣٨ السابق.","vol":"3","page":247},{"text":"١٠٤٠ - ز - حدثنا أبو داود الحراني (^١)، نا أبو علي الحنفي (^٢)، نا هشام (^٣)، [عن يحيى بن أبي كثير ح\nحدثنا يونس بن حبيب، نا أبو داود، نا هشام (^٤)]، عن يحيى بن أبي كثير، عن محمد بن إبراهيم التيمي، عن عيسى بن طلحة وذكر الحديث (^٥).\n_________\n(^١) (الحراني) لم يذكر في \"ك\" و\"ط\".\n(^٢) عبيد الله بن عبد المجيد.\n(^٣) هو الدستوائي.\n(^٤) الزيادة من \"ك\" و\"ط\".\n(^٥) انظر: تخريجه في حديث ١٠٣٨ السابق.","vol":"3","page":248},{"text":"<span data-type='title' id=toc-215>باب (^١) بيان ثواب من قال مثل ما يقول المؤذن، وقال: لا حول ولا قوة إلا بالله عند قول المؤذن: حيّ على الصلاة، حيّ على الفلاح.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":249},{"text":"١٠٤١ - حدثنا أبو الأزهر، وأبو أمية، كردوس (^١) الواسطي، وأبو خالد عبد العزيز بن معاوية البصري (^٢)، قالوا: نا محمد بن جَهْضَم (^٣)، نا إسماعيل بن جعفر (^٤)، عن عمارة (^٥) بن غزيّة (^٦)، عن خبيب بن\n⦗٢٥٠⦘ عبد الرحمن (^٧)، عن حفص بن عاصم بن عمر بن الخطاب، عن أبيه، عن جده عمر بن الخطاب ﵁ قال: قال رسول الله ﷺ: \"إذا قال المؤذن: الله أكبر الله أكبر، فقال أحدكم: الله أكبر الله أكبر، ثم قال: أشهد أن لا إله إلا الله، فقال: أشهد أن لا إله إلا الله، قال: أشهد أن محمدًا رسول الله، قال: أشهد أن محمدًا رسول الله، ثم (^٨) قال: حيّ على الصلاة، قال: لا حول ولا قوة إلا الله، ثم قال: حيّ على الفلاح، قال: لا حول ولا قوة إلا بالله، ثم قال: الله أكبر الله أكبر، قال: الله أكبر الله أكبر، ثم قال: لا إله إلا الله، قال: لا إله إلا الله من قلبه دخل الجنة\" (^٩).\n_________\n(^١) كُرْدوس -بضم الكاف- وهو لقب خلف بن محمد بن عيسى الواسطي.\n(^٢) الأموىُّ البصريُّ مات سنة ٢٨٤ هـ / قد/ قال أبو أحمد الحكم: حدث عن أبي عاصم بما لا يتابع عليه، وذكره ابن حبان في الثقات، واستنكر له حديثا رواه عن أبي عاصم مرفوعًا (يؤم القوم أقرؤهم لكتاب الله …) ثم قال: ولعله أدخل عليه فحدث به فأما غير هذا من حديثه فيشبه حديث الأثبات. وقال الدارقطني: لا بأس به، وقال الخطيب: ليس بمدفوع عن الصدق، وقال الذهبي: صدوق إن شاء الله، حمل الناس عنه، وقال الحافظ ابن حجر: صدوق له أغلاط.\nوالذي يتناسب مع ترجمته صدوق له غلطة في حديث أبي عاصم والله ﷾ أعلم. انظر: الثقات ٨/ ٢٩٧، وتاريخ بغداد ١٠/ ٤٥٢، والميزان ٢/ ٦٣٦، والتهذيب ٦/ ٣١٤، والتقريب ص ٣٥٩.\n(^٣) ابن عبد الله أبو جعفر البصري، ويعرف بالخراساني. انظر: تهذيب الكمال ٢٥/ ١٤.\n(^٤) هو أبو إسحاق المدني، قارئ أهل المدينة.\n(^٥) (ك ١/ ٢٣٨).\n(^٦) عمارة -بضم أوله والتخفيف- ابن غزية -بفتح أوله وكسر الزاي تليها مثناة تحت مشددة مفتوحة ثم هاء- الأنصاري المدني مات سنة ١٤٠ هـ / م ٤، وثقه ابن سعد، =\n⦗٢٥٠⦘ = وابن معين، وأبو حاتم، والإمام أحمد، وأبو رزعة، وغيرهم. وقال الذهبي: تابعي مشهور صادق، ضعفه ابن حزم فقط. وقال الحافظ ابن حجر: لا بأس به، ورواية عن أنس مرسلة. انظر: تهذيب الكمال ٢١/ ٢٥٨، والميزان ٣/ ١٧٨، والمغني ٢/ ٤٦١، والكاشف ٢/ ٥٤، والتقريب ص ٤٠٩، وتوضيح المشتبه ٦/ ٤٢٥.\n(^٧) خبيب -بموحدتين مصغر- أبو الحارث المدني. انظر: توضيح المشتبه ٣/ ١٠٣، والتقريب ص ١٩٢.\n(^٨) (ثم) سقطت من \"ط\".\n(^٩) وقد أخرجه مسلم ﵀ عن إسحاق بن منصور عن أبي جعفر محمد بن جهضم الثقفي به. انظر: صحيحه، كتاب الصلاة باب استحباب القول مثل قول المؤذن لمن سمعه، ثم يصلي على النبي ﷺ، ثم يسأل الله له الوسيلة. برقم ١٢، ١/ ٢٨٩. وهذا الإسناد من الأسانيد التي استدركها الدارقطني على مسلم رحمهما الله فقال في كتاب الاستدراك: هذا الحديث رواه الدراوردي وغيره مرسلًا. وقال أيضا في كتاب العلل؛ هو =\n⦗٢٥١⦘ = حديث متصل، وصله إسماعيل بن جعفر وهو ثقة حافظ وزيادته مقبولة … وقال النووي ﵀: وهذا الذي قاله الدارقطني في كتاب العلل هو الصواب … انظر: العلل ١/ لوحة ٥١، ٥٢، وشرح النووي ١/ ٦٧، ٤/ ٨٦، وبين الإمامين ص ١٠٩.","vol":"3","page":249},{"text":"١٠٤٢ - حدثنا محمد بن يحيى (^١)، نا إسحاق بن محمد (^٢) الفَرْوِي (^٣)، نا إسماعيل بن جعفر بإسناده مثله (^٤).\n_________\n(^١) هو الذهلي.\n(^٢) (ابن محمد) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٣) الفروى -بفتح الفاء وسكون الراء المهملة، وفي آخرها واو- هذه النسبة إلى الجد الأعلى، أبو يعقوب المدني مات سنة ٢٢٦ هـ / خ ت ق، قال أبو حاتم: كان صدوقا، ولكن ذهب بصره فربما لقن وكتبه صحيحة، وذكره ابن حبان في الثقات وقال: يغرب ويتفرد. وضعفه أبو داود، والنسائي، والدارقطني، وقال الإمام الذهبي: وهو صدوق في الجملة صاحب حديث، وقال الحافظ ابن حجر في هدي الساري: والمعتمد فيه ما قاله أبو حاتم، ثم ذكر مواضع حديثه في البخاري، وقال: وكأنّها ممّا أخذه البخاري من كتبه قبل ذهاب بصره. وقال في التقريب: صدوق كف فساء حفظه. اهـ. وهو غير إسحاق بن عبد الله بن أبي فروة. انظر: الجرح والتعديل ٢/ ٢٣٣، وسؤالات السهمي ص ١٧٢، والثقات ٨/ ١١٤، والضعفاء والمتروكين ص ١٥٤، والضعفاء الكبير ١/ ١٠٦، والأنساب ٤/ ٣٧٤، واللباب ٢/ ٤٢٦، والميزان ١/ ١٩٩، وهدي الساري ص ٣٨٩، والكاشف ١/ ٢٣٨، والتقريب ص ١٠٢.\n(^٤) انظر: تخريجه في حديث ١٠٤٢ السابق.","vol":"3","page":251},{"text":"<span data-type='title' id=toc-216>بيان ثواب من قال إذا سمع المؤذن يؤذن: أشهد أن لا إله إلا الله وحده لا شريك له، وما بعده من القول.</span>","vol":"3","page":252},{"text":"١٠٤٣ - حدثنا الربيع [بن سليمان] (^١)، نا شعيب بن الليث، ح\nوحدثنا الصاغاني، ومحمد بن عامر (^٢)، قالا: نا يحيى بن إسحاق السَّالحيني (^٣)، أنا ليث بن سعد، عن الحُكَيْم (^٤) بن عبد الله بن قيس، عن عامر بن سعد، عن سعد بن أبي وقاص ﵁ قال: قال رسول الله ﷺ: \"من سمع المؤذن\" قال: وقال ابن عامر: \"من قال حين يسمع المؤذن: أشهد أن لا إله إلا الله، قال: أشهد أن لا إله إلا الله رضيت بالله ربا، وبالإسلام دينا، وبمحمد ﷺ نبيًّا [وقال ابن عامر: رسولا] (^٥) غفر له ما تقدم من ذنبه وما تأخر\". فقال له رجل: يا سعد بن أبي وقاص، وقال\n⦗٢٥٣⦘ ابن عامر: فقيل له: يا سعدُ، ما تقدم من ذنبه وما تأخر؟ قال: هكذا سمعت رسول الله ﷺ يقول.\nهذا لفظ [يحيى] (^٦) بن إسحاق، ولفظ شعيب قال: من قال حين يسمع المؤذن: وأنا أشهد أن لا إله إلا الله فذكر مثله عن النبيّ ﷺ (^٧).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) هو أبو عمر الرملي.\n(^٣) السَّالحيني -بفتح السين واللام، كسر الحاء، ويقال له: السيلحيني -بفتح السين المهملة وسكون الياء آخر الحروف، وفتح اللام بعدها الحاء المهملة المكسورة ثم بعدها ياء أخرى وفي آخرها النون، نسبة سيلحين قرية معروفة من سواد بغداد قديمة.\nانظر: الأنساب ٣/ ٣٦٢.\n(^٤) حكيم -بضم أوله- المطلبي المصري. انظر: توضيح المشتبه ٣/ ٢٨٠، وتهذيب الكمال ٧/ ٢١١، ووقع في \"ط\" الحكم وهو خطأ.\n(^٥) ما بين المعقوفتين سقط من \"الأصل\".\n(^٦) الزياة من \"ك\".\n(^٧) وقد أخرجه مسلم ﵀ عن محمد بن رمح، وقتيبة بن سعيد، عن الليث بن سعد به. انظر: صحيحه، كتاب الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه … برقم ١٣، ١/ ٢٩٠.\nورد في رواية مسلم ﵀: غفر له ذنبه، وعند المصنف ﵀: غفر له ما تقدم من ذنبه وما تأخر، فتعد روايته مبيّنة وموضحة لرواية مسلم ﵀، وذلك من فوائده. والله أعلم.","vol":"3","page":252},{"text":"١٠٤٤ - حدثنا أبو إبراهيم الزهري (^١)، نا عمرو بن خالد (^٢)، ويحيى بن بكير، عن الليث بمثله (^٣) (^٤).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم بن سعد، مات سنة ٢٧٣ هـ.\n(^٢) أبو الحسن الحرّاني نزيل مصر.\n(^٣) انظر: تخريجه في حديث ١٠٤٣ السابق.\n(^٤) بهامش \"ك\" بلغ علي ابن المهراني قراءة على سيدنا قاضي القضاة أيده الله تعالى في المجلس السادس، وصح ولله الحمد.","vol":"3","page":253},{"text":"<span data-type='title' id=toc-217>باب (^١) مبتدأ أبواب في (^٢) مواقيت الصلاة، وأنّ جبريل ﵊ أمّ برسول الله ﷺ (^٣) فصلى وبيّن له (^٤) المواقيت وقتًا (واحدًا)</span> (^٥).\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) (في) لم يذكر في \"ك\".\n(^٣) وفي \"ك\": بالنبي ﷺ.\n(^٤) وفي \"ك\": فبين له، بالفاء.\n(^٥) ووقع في \"الأصل\" و\"ط\" وأداء.","vol":"3","page":254},{"text":"١٠٤٥ - حدثنا (^١) يونس بن عبد الأعلى، أنا (^٢) ابن وهب، أن مالكًا (^٣)، حدثه، ح\nوحدثنا أبو إسماعيل (^٤)، نا القعنبي، عن مالك، ح\nوحدثنا محمد بن يحيى (^٥)، قال: قرأت على عبد الله بن نافع (^٦)، وحدثنيه مطرف (^٧)، عن مالك بن أنس،\n⦗٢٥٥⦘ عن ابن شهاب، أنّ عمر بن عبد العزيز أخّر الصلاة يومًا فدخل عليه عروة بن الزبير فأخبره أنّ المغيرة بن شعبة ﵁ أخّر الصلاة يومًا، وهو بالكوفة فدخل عليه أبو مسعود الأنصاري ﵁ فقال: ما هذا يا مغيرة؟ أليس قد علمت أنّ جبريل ﵊ نزل فصلى، فصلى رسول الله (ﷺ) (^٨)، ثم صلى فصلى رسول الله ﷺ، ثم صلى فصلى رسول الله ﷺ، ثم صلى فصلى رسول الله ﷺ، ثم صلى فصلى رسول الله ﷺ ثم قال: \"بهذا أمرت\".\nفقال عمر لعروة (^٩): انظر ما تحدث يا عروة، أو إن جبريل ﵊ هو أقام لرسول الله ﷺ وقت الصلاة؟\nفقال عروة: كذلك كان بشير بن أبي مسعود يحدث عن أبيه.\nقال (^١٠) عروة: ولقد حدثتني عائشة ﵂ أنّ النبيّ ﷺ كان يصلي العصر والشمس في حجرتها قبل أن تظهر (^١١) (^١٢).\n_________\n(^١) كذا في \"الأصل\". وفي \"ك\": أخبرنا.\n(^٢) (ك ١/ ٢٣٩).\n(^٣) وفي \"الأصل\" و\"ك\" أن مالك بالرفع وهو خطأ.\n(^٤) هو محمد بن إسماعيل الترمذي.\n(^٥) هو الذهلي.\n(^٦) هو عبد الله بن نافع الأصغر أبو بكر المدني.\n(^٧) هو ابن عبد الله اليساري.\n(^٨) وفي \"الأصل\" صلى الله عليهما.\n(^٩) كذا في \"الأصل\". وفي \"ك\" ثم قال عمر لعروة.\n(^١٠) والجملة (قال عروة) مقول ابن شهاب رحمه الله تعالى، وليس بتعليق. انظر: الفتح ٢/ ٧.\n(^١١) أي ترتفع وتخرج إلى ظهرها. انظر: الصحاح ٢/ ٧٣٢، والنهاية ٣/ ١٦٥.\n(^١٢) وقد أخرجه مسلم ﵀ عن يحيى التميمي عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس، برقم ١٦٧، ١٦٨، ١/ ٤٢٥، ٤٢٦.=\n⦗٢٥٦⦘ = وأخرجه البخاري ﵀ عن عبد الله بن مسلمة، عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة، باب مواقيت الصلاة وفضلها برقم ٥٢١، و٥٢٢، ٢/ ٣، ٦.\nوهو في الموطأ، كتاب وقوت الصلاة، باب وقوت الصلاة برقم ١، ٢، ١/ ٤، ٣.","vol":"3","page":254},{"text":"١٠٤٦ - حدثنا أحمد بن شيبان الرملي، نا سفيان بن عيينة، ح\nوحدثنا الربيع بن سليمان (^١)، نا الشافعي، أنا سفيان، عن الزهري، عن عروة أنّ عمر بن عبد العزيز أخّر الصلاة فقال له عروة: إنّ رسول الله ﷺ قال: \"نزل جبريل ﵊، فأمّني فصليت معه، ثم نزل فأمّني فصليت معه، ثم نزل فأمني فصليت معه، ثم نزل فأمّني فصليت معه، ثم نزل فأمّني فصليت معه\".\nوحدث به عروة عمر بن عبد العزيز، فقال: اتق الله، وانظر ما تقول (^٢) يا عروة، قال: أخبرنيه بشير بن أبي مسعود، عن أبيه، عن النبي ﷺ. هذا لفظ أحمد بن شيبان: فأمّني (^٣)، ولفظ الربيع: فأقامني (^٤) (^٥).\n_________\n(^١) (ابن سليمان) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" وصحيح مسلم، وفي \"ك\": ما تحدث.\n(^٣) (فأمني) لم يذكر في \"ك\".\n(^٤) هكذا في \"الأصل\". وورد في أصل \"ك\" فأمّني، ثم صححت في الهامش إلى \"فأقامني\".\n(^٥) وقد أخرجه مسلم ﵀ عن قتيبة، وابن رمح كلاهما، عن الليث، عن ابن شهاب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس، برقم ١٦٦، ١/ ٤٢٥.\nوأخرجه البخاري ﵀ عن قتيبة بن سعيد، عن الليث به. انظر: صحيحه، =\n⦗٢٥٧⦘ = كتاب بدء الخلق، باب ذكر الملائكة برقم ٣٢٢١، ٦/ ٣٥٢.\nوتوجد -بعد هذا الحديث- زيادة في \"ك\" وهي: \"أخبرنا سفيان عن الزهري، قال: أخر عمر بن عبد العزيز الصلاة، فقال له عروة: إنّ رسول الله ﷺ قال: \"نزل جبريل ﵇ فأمني فصليت معه\" وهذه الزيادة تكرار لنفس الحديث السابق.","vol":"3","page":256},{"text":"١٠٤٧ - حدثنا عمار بن رجاء، نا الحميدي، نا سفيان، نا الزهري، وأخبرني عروة بن الزبير (^١)، عن عائشة ﵂ قالت: كان رسول الله ﷺ (^٢) يصلي العصر، والشمس طالعة في حُجْرتي لم يظهر الفَيءُ (^٣) عليها بعد (^٤).\n_________\n(^١) (ابن الزبير) لم يذكر في \"ك\" و\"ط\".\n(^٢) (ك ١/ ٢٤٠).\n(^٣) المراد بظهور الفيء انبساطه في الحجرة، وقد سبق في حديث ١٠٤٠، والشمس في حجرتها قبل أن تظهر؛ أي ترتفع وتخرج من الحجرة. قال الحافظ ابن حجر ﵀: ليس بين الروايتين اختلاف لأن انبساط الفئ لا يكون إلا بعد خروج الشمس. انظر: الفتح ٢/ ٢٥.\n(^٤) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وعمرو الناقد، عن سفيان عن الزهري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس ١/ ٤٢٦.\nوأخرجه البخاري ﵀ عن أبي نعيم، عن ابن عيينة به. انظر: صحيحه، كتاب مواقيت الصلاة، باب وقت العصر برقم ٥٤٦، ٢/ ٢٥.","vol":"3","page":257},{"text":"١٠٤٨ - حدثنا يونس بن عبد الأعلى، نا (^١) شعيب بن الليث، عن\n⦗٢٥٨⦘ أبيه، عن ابن شهاب، ح\nوحدثنا يوسف بن مسلم، نا حجاج، نا ليث بن سعد قال: حدثني ابن شهاب، ح\nوحدثنا الصغاني، نا عبد الله بن يزيد المقرئ، نا الليث بن سعد، قال: حدثني ابن شهاب، أنَّه كان قاعدًا على منبر (^٢) عمر بن عبد العزيز في إمرته على المدينة ومعه عروة بن الزبير فأخّر عمر العصر شيئًا، فقال له عروة بن الزبير: أمَا إنّ جبريل ﵇ قد نزل فصلى إمام رسول الله ﷺ، فقال له عمر بن عبد العزيز: اعلم ما تقول يا عروة، فقال عروة: سمعت بشير بن أبي مسعود الأنصاري يقول: سمعت أبا مسعود الأنصاري (^٣)، يقول: سمعت رسول الله ﷺ يقول: \"نزل جبريل فأمني فصليت معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، يحسُبُ بإصبعه خمس صلوات\" (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": أبنا.\n(^٢) هكذا في جميع النسخ، ووقع في رواية ابن ماجه: \"على مياثر عمر بن عبد العزيز\" جمع ميثرة وهي الفراش المحشوّ، وفي صحيح ابن حبان: \"على باب عمر بن عبد العزيز في إمارته على المدينة. انظر: سنن ابن ماجه كتاب الصلاة أبواب مواقيت الصلاة برقم ٦٦٨، ١/ ٢١٩، وصحيح ابن حبان كتاب الصلاة، باب فرض الصلاة برقم ١٤٤٨، ٤/ ٢٩٦، والنهاية ٥/ ١٥٠.\n(^٣) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٤٧ السابق. وفي رواية المصنف ﵀ بيان حضور الإمام الزهري ﵀ لتلك الواقعة، ويعدّ ذلك من فوائده.","vol":"3","page":257},{"text":"١٠٤٩ - حدثنا محمد بن يحيى (^١)، نا عبد الرزاق، عن معمر، عن الزهري، عن عروة قال: كنّا مع عمر بن عبد العزيز ﵀ فأخر الصلاة، وذكر الحديث (^٢).\n_________\n(^١) هو الذهلي.\n(^٢) انظر: تخريج الحديث ١٠٤٦ السابق، وهو في المصنف برقم ٢٠٤٤، ١/ ٥٤٠.","vol":"3","page":259},{"text":"١٠٥٠ - حدثنا أبو حميد (^١)، نا حجاج، نا ابن جريج حدثني ابن شهاب أنَّه سمع عمر بن عبد العزيز يسأل عروة؟ فقال عروة: مسّى المغيرة بن شعبة بصلاة العصر، وذكر الحديث (^٢).\n_________\n(^١) هو المصيصي.\n(^٢) وقد أخرجه مسلم ﵀ انظر: الحديث ١٠٤٧ السابق، وهو في مصنف عبد الرزاق برقم ٢٠٤٥، ١/ ٥٤١.","vol":"3","page":259},{"text":"<span data-type='title' id=toc-218>باب (^١) الترغيب في محافظة الصلوات على وقتها، وإيجَاب الصلاة لوقتها، والتشديد في تأخيرها.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"3","page":260},{"text":"١٠٥١ - حدثنا عباس بن الوليد الأسفاطي (^١)، نا عليّ بن المديني، نا الفزاري (^٢)، عن أبي يعفور (^٣)، عن الوليد بن عَيْزَار (^٤)، عن أبي عمرو الشيباني (^٥)، عن عبد الله بن مسعود ﵁ أنَّه سألت رسول الله ﷺ: أيُّ العمل أفضل؟ قال: \"الصلاة لوقتها\". قلت: ثم أيُّ؟ قال: \"بر (^٦) الوالدين\" قلت:\n⦗٢٦١⦘ ثم أيُّ؟ (^٧) قال: \"ثم (^٨) الجهاد في سبيل الله\" (^٩).\n_________\n(^١) لم أقف عليه.\n(^٢) الفزاري -بفتح الفاء والزاي، والراء في آخرها بعد الألف نسبة إلى قبيلة فزارة، والمنسوب هو مروان بن معاوية بن الحارث أبو عبد الله الكوفي، مات سنة ١٩٣ هـ، ع، أحد الأثبات، إلا أنَّه عيب عليه كثرة الرواية عن الضعفاء والمجهولين، وتدليس الشيوخ. قال الإمام الذهبي ﵀: ثقة حجة، لكنه يكتب عمن دبَّ ودرج فينظر في شيوخه. وقال الحافظ ابن حجر ﵀: ثقة حافظ، وكان يدلس أسماء الشيوخ. انظر: الأنساب ٤/ ٣٨٠، وتهذيب الكمال ٢٧/ ٤٠٣، والكاشف ٢/ ٢٥٤، والمغني ٢/ ٦٥٢، وهدي الساري ص ٤٤٣، والتقريب ص ٥٢٦.\n(^٣) أبو يعفور -بفتح التحتانية وسكون المهملة بعدها فاء مضمومة- هو عبد الرحمن بن عبيد الصغير.\n(^٤) هكذا في \"الأصل\". وفي \"ك\" وصحيح مسلم العَيْزَار.\n(^٥) هو سعد بن إياس.\n(^٦) هكذا في \"الأصل\". وفي \"ك\": \"ثم بر الوالدين\".\n(^٧) \"أيُّ\" يوقف عليه بلا تنوين لأنّه مضاف تقديرًا أي ثم أي العمل أفضل. انظر: الفتح ٢/ ١٠.\n(^٨) (ثم) لم تذكر في \"ك\".\n(^٩) وقد أخرجه مسلم ﵀ عن محمد بن أبي عمر المكي عن مروان الفزاري به.\nانظر: صحيحه، كتاب الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال برقم ١٣٨، ١/ ٨٩.\nوأخرجه البخاري ﵀ عن أبي الوليد هشام بن عبد الملك عن شعبة عن الوليد بن العيزار به. انظر: صحيحه، كتاب مواقيت الصلاة، باب فضل الصلاة لوقتها برقم ٥٢٧، ٢/ ٩.","vol":"3","page":260},{"text":"١٠٥٢ - حدثنا عباس الدوري، نا عمر بن حفص بن غياث (^١)، نا أبي، عن الحسن بن عبيد الله (^٢)، عن أبي عمرو الشيباني، عن عبد الله ﵁ عن النبي ﷺ قال: \"أفضل الأعمال الصلاة لوقتها وبر الوالدين\" (^٣).\n_________\n(^١) (ابن غياث) لم يذكر في \"ك\".\n(^٢) أبو عروة الكوفي.\n(^٣) وقد أخرجه مسلم ﵀ عن عثمان بن أبي شيبة، عن جرير، عن الحسن بن عبيد الله. به. انظر: صحيحه، كتاب الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال برقم ١٤٠، ١/ ٩٠.","vol":"3","page":261},{"text":"١٠٥٣ - حدثنا يزيد بن سنان، نا (^١) حَبان بن هلال (^٢)، نا\n⦗٢٦٢⦘ جَعْفر بن سليمان (^٣) قال: نا أبو عمران الجوني (^٤)، عن عبد الله بن الصامت (^٥)، عن أبي ذر ﵁ أنّ رسول الله ﷺ قال: \"يا أبا ذر، أمراء يكونون بعدي يؤخّرون -أظنه (^٦) الصلاة- فصلِّ الصلاة لوقتها، فإن صُلِّيَتْ (^٧) لوقتها كانت لك نافلة\" (^٨).\n_________\n(^١) (ك ١/ ٢٤١).\n(^٢) حبان -بفتح الحاء المهملة ثم موحدة مشددة- ابن هلال أبو حبيب البصري. انظر: =\n⦗٢٦٢⦘ = توضيح المشتبه ٢/ ١٦٣، والتقريب ص ١٤٩.\n(^٣) الضبعي -بضم الضاد المعجمة وفتح الباء المنقوطة بواحدة وبالعين المهملة- نسبة إلى نبي ضبيعة.\n(^٤) هو عبد الملك بن حبيب البصري، والجوني -بفتح الجيم وسكون الواو كسر النون- نسبة إلى جون بطن من الأزد. انظر: الأنساب ٢/ ١٢٥.\n(^٥) الغِفَاري البصري، وهو ابن أخي أبي ذرٍّ ﵁.\n(^٦) (أظنه) لم يذكر في \"ك\".\n(^٧) \"صليت\" بالبناء للمجهول أي إن صلى الأمراء صلاتهم في وقتها وصليتها أنت معهم كانت صلاتك معهم نافلة، وإن أخروها عن الوقت كنت قد احتطت لصلاتك وصنتها. وضبط بالقلم (صليت) بالبناء للمعلوم في \"الأصل\" وصحيح مسلم طبعة محمد فؤاد عبد الباقي. انظر: شرح النووي ٥/ ٢٨٣، وتحقيق أحمد شكر لجامع الترمذي ١/ ٣٣٣.\n(^٨) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن جعفر بن سليمان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب كراهية تأخير الصلاة عن وقتها المختار، وما يفعله المأموم إذا أخرها الإمام برقم ٢٣٩، ١/ ٤٤٨.","vol":"3","page":261},{"text":"١٠٥٤ - حدثنا أبو داود السجزي، نا مسدّد، نا حماد بن زيد، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذرّ ﵁ قال: قال\n⦗٢٦٣⦘ رسول الله ﷺ: \"يا أبا ذرّ، كيف إذا كانت عليك أمراء يُميتون الصلاة أو قال: يؤخرون الصلاة؟ \" قلت: يا رسول الله، فما تأمرني؟ قال: \"صلّ الصلاة لوقتها، فإن أدركتها معهم فصل فإنّها لك نافلة\" (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن خلف بن هشام، وأبي الربيع الزهراني، وأبي كامل الجحدري، ثلاثتهم عن حماد بن زيد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهية تأخير الصلاة عن وقتها المختار، وما يفعله المأموم إذا أخرها الإمام برقم ٢٣٨، ١/ ٤٤٨. وهو في سنن أبي داود عن مسدد به. انظر: سننه كتاب الصلاة باب إذا أخر الإمام الصلاة عن الوقت برقم ٤٣١، ١/ ٢٩٩.","vol":"3","page":262},{"text":"١٠٥٥ - حدثنا مسلم بن الحجاج (^١) ببغداد، قال: حدثني أبو غسان المسمعي (^٢)، نا معاذ بن هشام، قال: حدثني أبي، عن مطر (^٣)، عن أبي العالية البراء (^٤)، قال: قلت لعبد الله بن الصامت: نصلي يوم الجمعة خلف أمراء فيؤخرون (^٥) الصلاة؟ قال: فضرب فخذي ضربة أوجعني (^٦)، وقال: سألت أبا ذرّ ﵁ عن ذلك، فضرب فخذي، وقال:\n⦗٢٦٤⦘ سألت رسول الله ﷺ عن ذلك فقال: \"صلوا الصلوات لوقتها واجعلوا صلاتكم معهم نافلة\".\nقال عبد الله: ذكر لي أنّ النبيّ ﷺ ضرب فخذ أبي ذر ﵁ (^٧).\n_________\n(^١) هو الإمام الحافظ المصنف صاحب الصحيح أبو الحسين القشيري النيسابوري.\n(^٢) هو مالك بن عبد الواحد، والمِسْمَعِي -بكسر الميم الأولى، وفتح الثانية- نسبة إلى المسامعة -بفتح الميم الأولى وكسر الثانية- وهي محلة بالبصرة. انظر: الأنساب ٥/ ٢٩٧.\n(^٣) مطر -بفتحتين- ابن طهمان الوراق.\n(^٤) أبو العالية البراء -بفتح الباء الموحدة وتشديد الراء المهملة وبالمدّ- البصري. اختلف في اسمه، فقيل: زياد، وقيل: كلثوم، وقيل: أذينة.\n(^٥) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\": يؤخرون بدون الفاء.\n(^٦) هكذا في جميع النسخ، وفي صحيح مسلم (أوجعتني).\n(^٧) وقد أخرجه مسلم ﵀ عن أبي غسان المسمعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهية تأخير الصلاة عن وقتها المختار، وما يفعله المأموم إذا أخرها الإمام برقم ٢٤٤، ١/ ٤٤٩.","vol":"3","page":263},{"text":"<span data-type='title' id=toc-219>باب (^١) بيان وقت الظهر، وإيجَاب تعجيلها وإن كَان حرًّا مؤذيًا، وإباحة السجود على ثوب (^٢) إذا آذاه الحرّ.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" الثوب بالتعريف.","vol":"3","page":265},{"text":"١٠٥٦ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن سيار بن سَلَامة (^١) أنَّه سمع أبا برزة (^٢) ﵁ قال: كان يصلي بنا النبيّ ﷺ الظهر حين تدحض (^٣) الشمس (^٤).\n_________\n(^١) سيّار -بتقديم السين المهملة المفتوحة مع تشديد المثناة تحت- ابن سَلَامة الرياحي -بالتحتانية وكسر الراء المهملة- أبو المنهال البصري.\n(^٢) أبو برزة -بفتح الموحدة وسكون الراء وفتح الزاى، ثم هاء- الأسلمي مشهور بكنيته، وقد اختلف في اسمه فقيل: نضلة -بفتح النون وسكون الضاد، وفتح اللام تليها هاء- ابن عبيد، وقيل: نضلة بن عبد الله، وقيل: عبد الله بن نضلة، ولكن رجح الحافظ ابن عبد البر ﵀ أن الصحيح في اسمه نضلة بن عبيد، أسلم قديمًا وشهد فتح مكة ﵁ ثم نزل البصرة وغزا خراسان ومات بها بعد سنة خمس وستين على الصحيح ﵁. انظر: الكنى لمسلم ١/ ٤١٠، والاستيعاب ٣/ ٥٤٢، والإصابة ٣/ ٥٥٦، والتقريب ص ٦٢١، وص ٥٦٣، وتوضيح المشتبه ١/ ٤٠٥، ٩/ ٩٤.\n(^٣) تدحض: -أي تزول عن وسط السماء إلى جهة المغرب كأنّها دحضت أي زلقت. انظر: الصحاح ٣/ ١٠٧٦، والنهاية ٢/ ١٠٤.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن حبيب الحارثي عن خالد بن الحارث عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالصبح في أول وقتها برقم ٢٣٥، ١/ ٤٤٧. =\n⦗٢٦٦⦘ = وأخرجه أيضا عن محمد بن المثنى ومحمد بن بشار كلاهما عن يحيى القطان، وابن مهدي، عن شعبة، عن سماك بن حرب، عن جابر بن سمرة ﵁ به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب تقديم الظهر في أول الوقت في غير شدة الحر برقم ١٨٨، ١/ ٤٣٢.\nوأخرجه البخاري ﵀ عن حفص بن عمر، عن شعبة به. انظر: صحيحه، كتاب مواقيت الصلاة باب وقت الظهر عند الزوال برقم ٥٤١، ٢/ ٢٢ مع الفتح.","vol":"3","page":265},{"text":"١٠٥٧ - حدثنا عمار (^١)، نا سعيد بن عامر (^٢)، ح\nوحدثنا أبو قلابة، نا أبو عمر الحوضي (^٣)، قالا: نا شعبة عن أبي المنهال (^٤)، عن أبي برزة ﵁ أنّ النبيّ ﷺ كان يصلي الظهر إذا زالت الشمس (^٥).\n_________\n(^١) هو ابن رجاء.\n(^٢) الضُّبَعِي البصري.\n(^٣) هو حفص بن عمر بن الحارث، والحوضي -بالحاء المفتوحة المهملة، وسكون الواو، والضاد المعجمة- نسبة إلى الحوض.\n(^٤) هو سيار بن سلامة.\n(^٥) انظر: تخريج الحديث ١٠٥٦ السابق.","vol":"3","page":266},{"text":"١٠٥٨ - حدثنا يزيد بن سنان ويونس بن حبيب، قالا: نا أبو داود، نا شعبة، نا أبو إسحاق (^١)، عن سعيد بن وهب الخيواني (^٢)، قال:\n⦗٢٦٧⦘ سمعت خباب بن الأرت (^٣) ﵁، يقول: شكونا إلى رسول الله ﷺ الرمضاء (^٤) فلم يُشْكنّا (^٥) (^٦).\n_________\n(^١) هو عمرو بن عبد الله السبيعي.\n(^٢) الخيواني -بفتح الخاء المعجمة وسكون الياء المعجمة باثنتين من تحتها وفي آخرها النون- نسبة إلى خيوان بن زيد بن مالك. انظر: الأنساب ٢/ ٢٣٣.\n(^٣) خباب -بفتح المعجمة وموحدتين بينهما ألف الأولى مثقلة- ابن الأرت -بفتح الهمزة والراء المهملة وتشديد التاء المثناة- أبو عبد الله من السابقين إلى الإسلام وكان يعذب في الله، وشهد بدرًا ثم نزل الكوفة ومات بها سنة ٣٧ هـ ﵁. انظر: الإصابة ١/ ٤١٦، والاستيعاب ١/ ٤٢٣، والتقريب ص ١٩٢، وتوضيح المشتبه ٣/ ٣٦.\n(^٤) الرمض: شدّة وقع الشمس على الرمل وغيره. انظر: الصحاح ٣/ ١٠٨٠.\n(^٥) يشكنّا -بضم أوله- أي لم يزل شكوانا. انظر: النهاية ٢/ ٤٩٧.\n(^٦) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة عن أبي الأحوص، عن أبي إسحاق به. انظر صحيحه كتاب المساجد ومواضع الصلاة، باب استحباب تقديم الظهر في أول الوقت في غير شدة الحر برقم ١٨٩، ١/ ٤٣٣.","vol":"3","page":266},{"text":"١٠٥٩ - حدثنا يزيد بن (^١) سنان، نا محمد بن كثير (^٢)، أنا (^٣) سفيان الثوري، نا أبو إسحاق، عن سعيد بن وهب عن خباب ﵁ قال: شكونا إلى رسول الله ﷺ الرمضاء في صلاة الهجير فما أشكانا (^٤).\n_________\n(^١) (ك ١/ ٢٤٢).\n(^٢) هو العَبْدي.\n(^٣) هكذا في \"الأصل\" وفي \"ك\" ثنا.\n(^٤) وقد أخرجه مسلم ﵀ عن أحمد بن يونس وعون بن سلّام، عن زهير، عن أبي إسحاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب تقديم الظهر في أول الوقت في غير شدة الحرّ برقم ١٩٠، ١/ ٤٣٣.","vol":"3","page":267},{"text":"١٠٦٠ - حدثنا عمار بن رجاء، نا أبو عامر العقدي، نا بشر بن\n⦗٢٦٨⦘ المفضل (^١)، نا غالب (^٢)، عن بكر بن عبد الله [المزني] (^٣)، عن أنس بن مالك ﵁ كنّا مع النبيّ ﷺ في شدة الحرّ فإذا لم يستطع أحدنا أن يمكن وجهه (^٤) من الأرض بسط ثوبه فسجد عليه (^٥).\n_________\n(^١) أبو إسماعيل البصري.\n(^٢) غالب بن خطاف - قال الإمام أحمد: خطاف -بفتح الخاء المعجمة-. وقال ابن معين، وابن المديني بضمها، وهو القطان البصري. انظر: تهذيب الكمال ٢٣/ ٨٥، والتقريب ص ٤٤٢، وتوضيح المشتبه ٣/ ٤٣٦.\n(^٣) النسبة لم تذكر في \"الأصل\" والمزني -بضم الميم وفتح الزاي وفي آخرها النون- نسبة إلى مزينة بن أدّ. انظر: الأنساب ٥/ ٢٧٩.\n(^٤) هكذا في \"الأصل\" وفي \"ك\" وصحيح مسلم (جبهته).\n(^٥) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن بشر بن المفضل به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب تقديم الظهر في أول الوقت في غير شدة الحرّ برقم ١٩١، ١/ ٤٣٣.\nوأخرجه البخاري ﵀ عن أبي الوليد هشام بن عبد الملك عن بشر بن المفضل، وعن محمد بن مقاتل عن عبد الله بن المبارك عن خالد بن عبد الرحمن، كلاهما عن غالب القطان به. انظر: صحيحه، كتاب الصلاة باب السجود على الثوب في شدة الحر، برقم ٣٨٥، ١/ ٤٩٢، وكتاب مواقيت الصلاة، باب وقت الظهر عند الزوال، برقم ٥٤٢، ٢/ ٢٢ مع الفتح.","vol":"3","page":267},{"text":"١٠٦١ - حدثنا ابن أبي رجاء المصيصي (^١)، نا وكيع نا خالد بن عبد الرحمن *بن بكير السلمي* (^٢)، عن غالب القطان، عن\n⦗٢٦٩⦘ بكر بن عبد الله، عن أنس بن مالك ﵁ قال: كنا إذا صلينا مع رسول الله ﷺ سجدنا على ثيابنا مخافة الحرّ (^٣) (^٤).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله أبو جعفر.\n(^٢) ما بين النجمين لم يذكر في \"ك\"، والسلمي -بضم السين المهملة وفتح اللام- نسبة =\n⦗٢٦٩⦘ = إلى قبيلة سليم، والمنسوب روى له البخاري والترمذى، والنسائي. قال أبو حاتم، والدارقطني: لا بأس به. وذكره ابن حبان في الثقات، وقال الإمام الذهبي: صدوق مقل. وقال العقيلي: يخالف في حديثه، وقال الحافظ ابن حجر: صدوق يخطئ. وروى له البخاري حديثًا واحدًا بمتابعة بشر بن المفضل له. انظر: الضعفاء الكبير ٢/ ٧، والجرح والتعديل ٣/ ٣٤١، والثقات ٦/ ٢٦٠، وسؤالات الحاكم ص ١٩٨، والأنساب ٣/ ٢٧٨، وتهذيب الكمال ٨/ ١١٩، والكاشف ١/ ٣٦٦، وهدي الساري ص ٤٠٠، والتقريب ص ١٨٩.\n(^٣) انظر: تخريج الحديث ١٠٦٠ السابق.\n(^٤) بهامش \"ك\" بلغت قراءة على الكمال.","vol":"3","page":268},{"text":"<span data-type='title' id=toc-220>باب إيجاب الإبراد بصلاة الظهر في الحرّ وبيان العلّة في إبرادها.</span>","vol":"3","page":270},{"text":"١٠٦٢ - حدثنا محمد بن إسحاق بن شبويه (^١)، نا عبد الرزاق، أنا معمر، ح\nوحدثنا الربيع بن سليمان قال: نا الشافعي، قال: أنا سفيان ح\nوحدثنا أبو قلابة، نا الحميدي وعليّ بن المديني قالا: نا سفيان (^٢)، عن الزهري، عن سعيد بن المسيّب، عن أبي هريرة ﵁ عن النبي ﷺ قال: \"أبردوا بالصلاة فإنّ شدة الحر من فَيْح (^٣) جهنم\" (^٤).\n_________\n(^١) سبويه -بفتح السين المهملة وضم الموحدة المشددة وسكون الواو وفتح المثناة تحت تليها هاء، ويقال: شبويه، بالشين المعجمة، مات سنة ٢٦٢ هـ بمكة، قال ابن أبي حاتم: كان صدوقًا، وذكره ابن حبان في الثقات، وقال ابن عدي: ضعيف يقلب الأحاديث ويسرقها. انظر: الجرح والتعديل ٧/ ١٩٦، والثقات ٩/ ١٢٩، والكامل ٦/ ٢٨١، والمغني ٢/ ٥٥٣، واللسان ٥/ ٧٥، وتوضيح المشتبه ٥/ ٢٨٩.\n(^٢) هو ابن عيينة.\n(^٣) فيح جهنم: الفيح سطوع الحر وفَوَرانه، ويقال: بالواو. انظر: النهاية ٣/ ٤٨٤.\n(^٤) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد ومحمد بن رمح عن ليث، وعن حرملة بن يحيى، عن ابن وهب، عن يونس، كلاهما عن الزهري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب الإبراد بالظهر في شدة الحر لمن يمضي إلى جماعة ويناله الحر في طريقه برقم ١٨٠، ١/ ٤٣٠.\nوأخرجه البخاري ﵀ عن علي بن عبد الله عن سفيان به. انظر: صحيحه، كتاب مواقيت الصلاة، باب الإبراد بالظهر في شدة الحرّ برقم ٥٣٦، و٥٣٧، =\n⦗٢٧١⦘ = ١/ ١٨ مع الفتح. وهو في مصنف عبد الرزاق برقم ٢٠٤٩، ١/ ٥٤٢.\nووجه الجمع بين أحاديث هذا الباب وباب إيجاب تعجيل الظهر ولو كان حرًّا مؤذيا هو أن أحاديث عدم إشكاءهم من حر الرمضاء محمولة على أنهم طلبوا تأخيرًا زائدًا عن وقت الإبراد وهو زوال حر الرمضاء وذلك قد يستلزم خروج الوقت فلذلك لم يجبهم، أو أنها منسوخة بأحاديث الإبراد لأنها متأخرة عنها. واستدل له الطحاوي بحديث المغيرة بن شعبة ﵁ قال: كنّا نصلي مع النبي ﷺ الظهر بالهاجر ثم قال: أبردوا بالصلاة … \" وقال الحافظ ابن حجر: رجاله ثقات. روَاه أحمد، وابن ماجه، وصححه ابن حبان، ونقل الخلال عن أحمد أنَّه قال: هذا آخر الأمرين من رسول الله ﷺ. انظر: المعلم بفوائد مسلم ١/ ٤٣١، وإكمال إكمال المعلم ٢/ ٣٠٣، والمفهم لما أشكل من تلخيص مسلم ٢/ ٢٤٦، وشرح النووي ٥/ ٢٦٠، والفتح ٢/ ١٦، وتأويل مختلف الحديث ص ١١٠.","vol":"3","page":270},{"text":"١٠٦٣ - حدثنا الربيع بن سليمان (^١) قال: نا (^٢) الشافعي، نا سفيان، ح\nوحدثنا أبو إسماعيل (^٣)، قال: نا الحميدي، قال: نا سفيان، قال: نا الزهري، قال: أخبرني سعيد بن المسيِّب، عن أبي هريرة ﵁ أنّ (^٤) النبيّ ﷺ قال: \"إذا اشتد الحرّ فأبردوا بالصلاة، وإنّ شدّة الحر من فيح جهنّم\".\n⦗٢٧٢⦘ وقال: \"اشتكت النار إلى ربها … \" وذكر الحديث (^٥).\n_________\n(^١) (ابن سليمان) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" أبنا.\n(^٣) هو الترمذي محمد بن إسماعيل.\n(^٤) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": عن.\n(^٥) انظر: الحديث ١٠٦٢ السابق.","vol":"3","page":271},{"text":"١٠٦٤ - حدثنا أحمد بن شيبان الرملي (^١)، قال: نا سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة ﵁ عن النبي ﷺ قال: \"شكت النار إلى ربها، فقالت: يا ربّ، أكل بعضي بعضًا، فأذن لها بنَفَسَيْن نَفَسٍ في الشتاء ونَفَسٍ في الصيف، فشدة ما تجدون من الحرّ من حرّها (^٢)، وشدة ما تجدون من البرد من زمهريرها (^٣) \" (^٤).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) هكذا هذه الجملة في \"الأصل\" وفي \"ك\" و\"ط\": فشدة الحر ما تجدون من الحر من حرّها. وهو خطأ.\n(^٣) الزمهرير: شدة البرد. انظر: الصحاح ٢/ ٦٧٣.\n(^٤) انظر: تخريج الحديث ١٠٦٢ السابق. وأخرجه مسلم أيضًا عن عمرو بن سوّاد، وحرملة بن يحيى، عن ابن وهب، عن يونس، عن ابن شهاب به. انظر صحيحه كتاب المساجد ومواضع الصلاة، باب استحباب الإبراد بالظهر في شدة الحر … برقم ١٨٥، ١/ ٤٣١.","vol":"3","page":272},{"text":"١٠٦٥ - حدثنا محمد بن إسماعيل المكِّي (^١)، نا شبابة (^٢)، ح\nوحدثنا يزيد بن سنان، نا أبو عمر (^٣)، قالا: نا شعبة، عن مهاجر\n⦗٢٧٣⦘ أبي الحسن (^٤)، عن زيد بن وهب (^٥)، عن أبي ذرٍّ (^٦) ﵁ قال: كنّا مع (رسول الله) (^٧) ﷺ في مسير، فأراد بلال ﵁ أن يؤذن بالظهر، فقال له رسول الله ﷺ: \"أبرد\"، ثم أراد أن يؤذن، فقال (^٨): \"أبرد\" حتى رأينا فَيءَ التُّلُول (^٩)، ثم أمره فأذن وأقام، فلما صلى قال: \"إن شدة الحرّ من فيح جهنم، فإذا اشتد الحر فأبردوا عن الصلاة\" (^١٠).\n_________\n(^١) هو أبو جعفر الصائغ الكبير البغدادي نزيل مكة.\n(^٢) هو ابن سوّار.\n(^٣) هو حفص بن عمر الحَوضي وقد صرّح به الحافظ ابن حجر ﵀ انظر: الفتح ٢/ ٢٠.\n(^٤) الكوفي الصائغ.\n(^٥) الجهني.\n(^٦) (ك ١/ ٢٤٣).\n(^٧) وفي \"ك\" و\"ط\" النبي.\n(^٨) في \"ك\" و\"ط\" زيادة (له) هنا.\n(^٩) \"فيء \"التلول\" الفيء -بفتح الفاء وسكون الياء بعدها همزة- هو ما بعد الزوال من الظل، والتلول جمع تل بفتح المثناة وتشديد اللام كل ما اجتمع على الأرض من تراب أو رمل أو نحو ذلك. وهي في الغالب منبطحة غير شاخصة. فلا يظهر لها ظل إلا إذا ذهب أكثر وقت الظهر … انظر: شرح النووي ٤/ ١٦١، والفتح ٢/ ٢٠.\n(^١٠) وقد أخرجه مسلم ﵀ عن محمد بن المثنى عن محمد بن جعفر، عن شعبة به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب الإبراد بالظهر في شدة الحر … برقم ١٨٤، ١/ ٤٣١.\nوأخرجه البخاري ﵀ عن ابن بشار عن غندر، عن شعبة به أيضًا. انظر: صحيحه، كتاب مواقيت الصلاة، باب الإبراد بالظهر في شدة الحر برقم ٥٣٥، ٢/ ١٨.\nوأخرجه أيضًا عن آدم بن أبي إياس عن شعبة به. انظر: صحيحه، كتاب مواقيت الصلاة، باب الإبراد بالظهر في السفر برقم ٥٣٩، ٢/ ٢٠. وفي رواية المصنف ﵀ التصريح بأن المؤذن هو بلال ﵁ وذلك من فوائده.","vol":"3","page":272},{"text":"١٠٦٦ - حدثنا السُّلَمِي، نا عبد الرزاق، أنا معمر عن همام بن مُنبِّه قال: هذا ما حدثنا أبو هريرة ﵁ وقال: [قال] (^١) رسول الله ﷺ: \"أبردوا عن الحرّ في الصلاة فإن شدة الحر من فيح جهنّم\" (^٢).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم ﵀ عن ابن رافع عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب الإبراد بالظهر في شدة الحر برقم ١٨٣، ١/ ٤٣١. وهو في مصنف الإمام عبد الرزاق برقم ٢٠٥١، ١/ ٥٤٣.","vol":"3","page":274},{"text":"١٠٦٧ - حدثنا أبو جعفر الدّارِمي (^١)، نا وهب بن جرير (^٢)، نا شعبة، عن المهاجر أبي الحسن، عن زيد بن وهب، عن أبي ذرّ ﵁ قال: كنا مع رسول الله ﷺ في سفر فأذَّن بلال ﵁ فقال: \"مَهْ (^٣) يا بلالُ … \". وذكر الحديث (^٤) (^٥).\n_________\n(^١) هو أحمد بن سعيد بن صخر الإمام المشهور، والدَّارِمي -بفتح الدّال المهملة وكسر الراء- نسبة إلى بني دارم. انظر: الأنساب ٢/ ٤٤٠.\n(^٢) أبو عبد الله البصري.\n(^٣) \"مَهْ\" كلمة بنيت على السكون، وهو اسم سمى به الفعل، ومعناه اكفف. انظر: الصحاح ٦/ ٢٢٥٠.\n(^٤) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" توجد هنا زيادة وهي (ثم أراد أن يؤذن فقال: \"مه يا بلال\" حتى رأينا فيء التلول، ثم قال: \"إن شدة الحر من فيح جهنم فأبردوا في الصلاة إذا اشتد الحر\"، ولا داعي لذكرها مع قوله وذكر الحديث، والله ﷾ أعلم.\n(^٥) انظر: تخريج الحديث ١٠٦٦ السابق.","vol":"3","page":274},{"text":"١٠٦٨ - حدثنا محمد بن عبد الله بن عبد الحكم، نا أبو زرعة (^١)، نا حيوة قال: حدثني يزيد بن عبد الله بن أسامة بن الهاد، عن محمد بن إبراهيم بن الحارث (^٢)، عن أبي سلمة، عن أبي هريرة ﵁ عن رسول الله ﷺ قال: \"قالت النار: ربِّ أكل بعضي بعضًا، فأْذَن لي أتنفسْ، فأذن لها بنفسين نفس في الشتاء، ونفس في الصيف فما وجدتم من برد (أو) (^٣) زمهرير فمن نفس جهنم، وما وجدتم من حرّ أو حرور (^٤) فمن نفس جهنم\" (^٥).\n_________\n(^١) وهب الله بن راشد.\n(^٢) (ابن الحارث) لم يذكر في \"ك\" و\"اط\".\n(^٣) هكذا في \"ك\" و\"ط\" وصحيح مسلم. وفي \"الأصل\" وزمهرير بالواو وهو خطأ.\n(^٤) الحرور: بوزن رسول، الريح الحارة وهي بالليل كالسموم بالنهار، وقد تكون بالنهار.\nانظر: الصحاح ٢/ ٦٢٨، والمصباح المنير ص ٥٠.\n(^٥) وقد أخرجه مسلم ﵀ عن حرملة بن يحيى، عن عبد الله بن وهب، عن حيوة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب الإبراد بالظهر في شدة الحر … برقم ١٨٧، ١/ ٤٣٢.","vol":"3","page":275},{"text":"١٠٦٩ - حدثني أبي ﵀ قال: نا أبو مروان محمد بن عثمان بن خالد، قال: نا عبد العزيز بن محمد (^١)، عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم بن الحارث التيمي (^٢)، عن أبي سلمة بن\n⦗٢٧٦⦘ عبد الرحمن (^٣)، عن أبي هريرة ﵁ أنَّه سمع رسول الله ﷺ يقول: \"قالت النار: -ربّ، أكل بعضي بعضًا فأذن لها (^٤)، بنفسين، نفس (^٥) في الشتاء ونفس (^٦) في الصيف، فما وجدتم من برد أو زمهرير فمن نفس جهنم، وما وجدتم من حر أو حرور فمن نفس جهنم\" (^٧).\n_________\n(^١) هو الدراوردي.\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) (ابن عبد الرحمن) لم يذكر في \"ك\" و\"ط\".\n(^٤) هكذا في \"الأصل\". وفي أصل \"ك\" و\"ط\": له، وهامشهما: لها. وهو الصواب.\n(^٥) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": نفسًا بالنصب وهو خطأ.\n(^٦) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": نفسًا بالنصب وهو خطأ.\n(^٧) انظر: تخريج الحديث ١٠٦٩ السابق.","vol":"3","page":275},{"text":"١٠٧٠ - حدثنا محمد بن يحيى (^١)، نا إبراهيم بن حمزة (^٢)، عن عبد العزيز بن أبي حازم، ح\nوحدثنا أبو قلابة، نا القعنبي، نا الدراوردي [يعني عبد العزيز] (^٣)، عن العلاء (^٤)، عن أبيه، عن أبي هريرة ﵁ عن رسول الله ﷺ قال: \"هذا الحر من فيح جهنم فأبردوا بالصلاة\" (^٥).\n_________\n(^١) هو الذهلي.\n(^٢) هو أبو إسحاق الزبيري.\n(^٣) ما بين المعقوفتين لم يذكر في \"ك\" و\"ط\".\n(^٤) العلاء بن عبد الرحمن بن يعقوب الحُرَقِي.\n(^٥) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد عن عبد العزيز الدراوردي، عن العلاء به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب الإبراد =\n⦗٢٧٧⦘ = بالظهر في شدة الحر برقم ١٨٢، ١/ ٤٣١.","vol":"3","page":276},{"text":"١٠٧١ - حدثنا أبو زرعة الرّازي، نا عبد الجبار بن سعيد (^١)، نا ابن وهب أخبرني عمرو [بن الحارث] (^٢)، ح\nوحدثنا أحمد بن (^٣) عبد الرحمن بن وهب، نا عمي، نا عمرو أن بكيرًا حدثه عن بُسْر بن سعيد (^٤)، وسلمان الأَغَرّ، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"إذا كان اليوم الحار فأبردوا بالصلاة فإن شدة الحر من فيح جهنم\" (^٥).\n_________\n(^١) المُساحقي أبو معاوية القرشي المدني مات سنة ٢٢٦ هـ، ذكره ابن حبان في الثقات، وقال العقيلي: مديني في حديثه مناكير وما لا يتابع عليه. انظر: الضعفاء الكبير ٣/ ٨٦، والجرح والتعديل ٣/ ٣٢، والثقات ٧/ ١٣٦، والمغني ١/ ٣٦٦، والميزان ٢/ ٥٣٣، واللسان ٣/ ٤٤٤.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) (ك ١/ ٢٤٤).\n(^٤) بُسْر -بضم الباء الموحدة ثم المهملة الساكنة- المدني انظر: توضيح المشتبه ١/ ٥٢٤.\n(^٥) وقد أخرجه مسلم ﵀ عن هارون بن سعيد الأيلي وعمرو بن سوّاد، وأحمد بن عيسى كلهم عن ابن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب الإبراد بالظهر في شدة الحرّ برقم ١٨١، ١/ ٤٣٠.","vol":"3","page":277},{"text":"١٠٧٢ - أخبرنا يونس [بن عبد الأعلى] (^١)، قال: أنا ابن وهب أن مالكًا حدثه، ح\n⦗٢٧٨⦘ وحدثنا الترمذي (^٢)، نا القعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ أنّ النبي ﷺ قال: \"إذا اشتد الحر فأبردوا عن الصلاة، فإن شدة الحرّ من فيح جهنم\" (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) أبو إسماعيل.\n(^٣) الحديث في الموطأ، كتاب وقوت الصلاة، باب النهي عن الصلاة بالهاجرة، برقم ٢٩، ١/ ١٦.\nوقد أخرجه مسلم والبخاري - رحمهما الله - انظر: تخريج الحديث ١٠٦٣ السابق.","vol":"3","page":277},{"text":"<span data-type='title' id=toc-221>صفة (^١) وقت الظهر.</span>\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": في صفة.","vol":"3","page":279},{"text":"١٠٧٣ - حدثنا يونس بن حبيب، نا أبو داود، نا همام، ح\nوحدثنا أبو قلابة نا [أبو عمر] (^١) الحوضي، ح\nوحدثنا يوسف بن مسلّم، نا موسى بن داود (^٢)، ح\nوحدثنا أبو أمية، نا أبو الوليد (^٣)، ح\nوحدثنا الصَّوْمَعِي (^٤)، نا أبو الوليد وعمرو بن عاصم (^٥)، قالوا كلهم: نا همام (^٦)، قال: نا قتادة، عن أبي أيوب، قال أبو أمية: واسمه يحيى بن مالك (^٧)، عن عبد الله بن عمر ﵁ أنّ رجلًا سأل النبي ﷺ عن وقت الصلاة، فقال: \"وقت الظهر إذا زالت الشمس، وكان ظل الرجل كطوله ما لم يحضر العصر ووقت العصر ما لم تصفرَّ الشمس ووقت المغرب\n⦗٢٨٠⦘ ما لم يغب الشفق (^٨)، ووقت العشاء إلى نصف الليل (^٩)، ووقت الصبح من طلوع الفجر ما لم تطلع الشمس\".\nهذا لفظ موسى بن داود (وأبي) (^١٠) الوليد (^١١).\nذكر أحمد بن يوسف السلمي قال: نا عمر بن عبد الله بن رزين (^١٢)، قال: نا إبراهيم -يعني ابن طهمان (^١٣) - عن حجاج بن حجاج (^١٤)، عن\n⦗٢٨١⦘ قتادة، عن أبي أيوب، عن عبد الله بن عمرو بن العاص (^١٥)، ﵄ قال: سئل رسول الله ﷺ عن وقت الصلوات؟ فقال: \"وقت صلاة الظهر إذا زالت الشمس عن بطن السماء ما لم يحضر العصر (^١٦) \" (^١٧).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) الضَّبِّي الطرسوسي.\n(^٣) هشام بن عبد الملك الطيالسي.\n(^٤) هو محمد بن أبي خالد أبو بكر الطبري. والصومعي -بفتح المهملة- انظر: والتقريب ص ٤٧٦.\n(^٥) أبو عثمان البصري.\n(^٦) هو ابن يحيى العوْذي.\n(^٧) أبو أيوب المراغي.\n(^٨) الشفق: محركة -بقية ضوء الشمس وحمرتها في أول الليل إلى قريب من العتمة، فإذا ذهب -كذا- قيل: غاب الشفق. انظر: الصحاح ٤/ ١٥٠١، ومشارق الأنوار ٢/ ٢٥٦، والنهاية ٢/ ٤٨٧، والتاج ٢٥/ ٥٠٧.\n(^٩) وفي صحيح مسلم ﵀: إلى نصف الليل الأوسط.\n(^١٠) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" وأبو الوليد بالرفع وهو خطأ.\n(^١١) وقد أخرجه مسلم ﵀ عن أحمد بن إبراهيم الدورقي عن عبد الصمد، عن همام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧٣، ١/ ٤٢٧.\n(^١٢) ورزين -بفتح الراء المهملة وكسر الزاي وسكون المثناة تحت، ثم النون- مات سنة ٢٠٣ هـ روى مسلم حديثًا واحدًا، وروى له أبو داود، قال سهل بن عمار: لم يكن بخراسان أنبل منه، وقال الإمام الذهبي: ثقة نبيل. وذكره ابن حبان في الثقات وقال: يروي عن سفيان بن حسين الغرائب. وقال الحافظ ابن حجر: صدوق له غرائب اهـ. وإنَّما هذه الغرائب عن سفيان بن حسين كما قال ابن حبان ﵀. انظر: الثقات ٨/ ٤٣٨، وتهذيب الكمال ٢١/ ٤١٠، والكاشف ٢/ ٦٤، وتوضيح المشتبه ٤/ ١٨٣، والتقريب ص ٤١٤.\n(^١٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": إبراهيم بن طهمان.\n(^١٤) الباهلي الأحول.\n(^١٥) (ابن العاص) لم يذكر في \"ك\" و\"ط\".\n(^١٦) وقد أخرج مسلم ﵀ ما علقه المصنف هنا عن أحمد بن يوسف به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧٤، ١/ ٤٢٧.\n(^١٧) بهامش \"ك\" بلغت قراءة كتبه الحصيني عفا الله عنه بكرمه.","vol":"3","page":279},{"text":"<span data-type='title' id=toc-222>صفة وقت [الصلاة] (^١) العصر.</span>\n_________\n(^١) الزيادة من \"ك\" و\"ط\".","vol":"3","page":282},{"text":"ذكر (^١) أحمد بن يوسف السلمي، قال: نا عمر بن عبد الله بن رزين، قال: نا إبراهيم بن طهمان، عن الحجاج بن حجاج، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو بن العاص (^٢) ﵁ قال: سئل رسول الله ﵁ عن وقت الصلوات؟ فقال: \"وقت صلاة العصر ما لم تصفر الشمس ويسقط قرنها الأول\" (^٣).\n_________\n(^١) وفي \"ك\" و\"ط\" حدثنا.\n(^٢) (ابن العاص) لم يذكر في \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم ﵀ -كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس (١/ ٤٢٧) رقم ١٧٤.","vol":"3","page":282},{"text":"١٠٧٤ - حدثنا عمار [بن رجاء] (^١)، نا الحميدي، نا سفيان، نا الزهري، قال: وأخبرني (^٢) عروة عن عائشة ﵂ قالت: كان النبيّ ﷺ يصلي العصر والشمس طالعة في حُجرتي لم يظهر عليها الفيء بعد (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) (ك ١/ ٢٤٥).\n(^٣) وقد أخرجه مسلم والبخاري - رحمهما الله تعالى - انظر: الحديث ١٠٤٨ السابق.","vol":"3","page":282},{"text":"١٠٧٥ - حدثنا أبو محمد شعيب بن شعيب بن إسحاق (^١)، نا\n⦗٢٨٣⦘ مروان بن محمد (^٢)، نا الليث حدثني ابن شهاب عن عروة، عن عائشة ﵂ أنّ النبيّ ﷺ صلى العصر والشمس في حجرتها لم يظهر الفيء من (^٣) حجرتها (^٤).\n_________\n(^١) الأموي مولاهم الدمشقي، توفي أبوه وهو حمل فسمى باسمه وكنى بكنيته. انظر: =\n⦗٢٨٣⦘ = تهذيب الكمال ١٢/ ٥٢٦.\n(^٢) هو الطَّاطَري.\n(^٣) هكذا وردت هذه الكلمة في جميع النسخ وصحيح البخاري وجامع الترمذي، وسنن النسائي، وتحفة الأشراف. وفي صحيح مسلم: \"في\" بدل \"من\".\n(^٤) وقد أخرجه البخاري ﵀ عن قتيبة، عن الليث به. انظر: صحيحه، كتاب مواقيت الصلاة، باب وقت العصر برقم ٥٤٥، ٢/ ٢٥.\nوأخرجه مسلم ﵀ عن حرملة بن يحيى، عن ابن وهب، عن يونس، عن ابن شهاب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس، برقم ١٦٩، ١/ ٤٢٦.","vol":"3","page":282},{"text":"١٠٧٦ - حدثنا (^١) مهدي (بن الحارث) (^٢)، نا أبو سلمة (^٣)، ح\nوحدثنا أبو قلابة، نا حجاج (^٤)، قالا (^٥): نا حماد (^٦)، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: كان رسول الله ﷺ\n⦗٢٨٤⦘ يصلي العصر والشمس طالعة في حجرتي (^٧).\nرواه إبراهيم بن المنذر (^٨)، عن أنس بن عياض (^٩)، عن هشام، عن أبيه، عن عائشة ﵂ قالت: كان رسول الله صلى الله عليه وسلمة يصلي العصر والشمس لم تخرج من حجرتها (^١٠).\nورواه أبو أسامة عن هشام فقال: من قعر (^١١) حجرتها.\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": حدثني.\n(^٢) ما بين القوسين لم يذكر في \"ك\" و\"ط\". ولم أقف على -صاحب الترجمة-.\n(^٣) المنقري موسى بن إسماعيل.\n(^٤) هو ابن المنهال.\n(^٥) هكذا في \"الأصل\". وفي \"ك\" قال وهو خطأ.\n(^٦) هو ابن سلمة. انظر: تهذيب الكمال ٧/ ٢٦٩.\n(^٧) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وابن نمير، عن وكيع، عن هشام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس برقم ١٧٠، ١/ ٤٢٦.\n(^٨) الأسدي الخرامي.\n(^٩) أبو ضمرة المدني.\n(^١٠) وقد أخرج البخاري ﵀ ما علقه المصنف هنا - هن إبراهيم بن المنذر به.\nانظر: صحيحه، كتاب مواقيت الصلاة باب وقت العصر برقم ٥٤٤، ٢/ ٢٥.\n(^١١) هكذا في \"الأصل\" وصحيح البخاري. وفي \"ك\" من بُعد. انظر: صحيح البخاري كتاب مواقيت الصلاة باب وقت العصر مع الفتح ٢/ ٢٥.","vol":"3","page":283},{"text":"١٠٧٧ - حدثنا أحمد بن يوسف السلمي (^١)، والدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن أنس بن مالك (^٢) ﵁ قال: كان النبيّ ﷺ يصلي العصر فيذهب الذاهب إلى العوالي (^٣)،\n⦗٢٨٥⦘ والشمس مرتفعة (^٤).\n_________\n(^١) النسبة لم يذكر في \"ك\" و\"ط\".\n(^٢) (ابن مالك) لم يذكر في \"ك\" و\"ط\".\n(^٣) العوالي جمع عالية، ويطلق على أعلى المدينة النبوية حيث يبدأ وادي بطحان والقدماء =\n⦗٢٨٥⦘ = يذكرون أنَّها قرية أو ضيعة بينها وبين المدينة ثلاثة أميال … انظر: معجم البلدان ٤/ ١٨٧، والفتح ٢/ ٢٨، والمعالم الأثيرة في السنة والسيرة ص ٢٠٣.\n(^٤) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد، ومحمد بن رمح، عن ليث، عن ابن شهاب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب التبكير بالعصر برقم ١٩٢، ١/ ٤٣٣.\nوأخرجه البخاري ﵀ عن أبي اليمان عن شعيب، عن الزهري به. انظر: صحيحه، كتاب مواقيت الصلاة، باب وقت العصر برقم ٥٥٠، ٢/ ٢٨.\nوهو في المصنف برقم ٢٠٦٩، ١/ ٥٤٧.","vol":"3","page":284},{"text":"١٠٧٨ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، ح\nوحدثنا الزعفراني (^١)، نا محمد بن إدريس الشافعي كلاهما عن مالك، عن ابن شهاب، عن أنس بن مالك (^٢) ﵁ قال: إن كنّا لنصلّي العصر، ثم يذهب الذاهب إلى قباء (^٣) فيأتيها والشمس مرتفعة (^٤).\n_________\n(^١) هو الحسن بن محمد بن الصبّاح.\n(^٢) (ابن مالك) لم يذكر في \"ك\" و\"ط\".\n(^٣) قباء -بالضم والقصر، وقد تمد-، قال النووي: والأفصح فيه الصرف والتذكير والمدّ، وهو قرية بعوالي المدينة، وتقع قبلي المدينة، وهناك المسجد الذي أسس على التقوى، وقباء الآن متصل بالمدينة ويعدّ من أحيائها. انظر: معجم البلدان ٤/ ٣٤٢، وشرح النووي ٤/ ٢٦٤، والمعالم الأثيرة ص ٢٢٢.\n(^٤) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالعصر، برقم ١٩٣، =\n⦗٢٨٦⦘ = ١/ ٤٣٤.\nوأخرجه البخاري ﵀ عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة، باب وقت العصر برقم ٥٥١، ٢/ ٢٨ مع الفتح.\nوهو في الموطأ، كتاب وقوت الصلاة، باب وقوت الصلاة برقم ١١، ١/ ٩.","vol":"3","page":285},{"text":"١٠٧٩ - حدثنا أحمد بن الفرج الحِمْصِي (^١)، نا محمد بن حِمْيَر (^٢)، نا إبراهيم بن أبي عبلة (^٣)، ح\nوحدثنا يوسف بن مسلّم، نا حجاج، نا ليث، ح\nوحدثنا يونس بن عبد الأعلى، قال: أنا شعيب بن الليث، عن الليث، ح\nوحدثنا الزعفراني، نا سعيد بن سليمان (^٤)، نا ليث بن سعد،\n⦗٢٨٧⦘ وحدثنا الصاغاني، نا أبو النضر (^٥)، أنا ليث، كلاهما (^٦)، عن ابن شهاب بمثله (^٧).\n_________\n(^١) أبو عتبة الحجازي.\n(^٢) ووقع في أصل \"ط\" حمير، وفي هامشها: صوابها: جعفر. وهذا التصويب خطأ وإنَّما الصواب ما في الأصل كما هو في بقية النسخ.\nوحِمْيَر -بكسر الحاء المهملة، وسكون الميم وفتح المثناة تحت تليها راء مهملة- أبو عبد الحميد الحمصي. انظر: توضيح المشتبه ٣/ ٣٣٠.\n(^٣) عبلة -بفتح العين المهملة، وسكون الموحدة تليها لام مفتوحة ثم هاء- واسم أبي عبلة: شِمْر، بكسر المعجمة. انظر: توضيح المشتبة ٦/ ١٢٤، والتقريب ص ٩٢.\n(^٤) الضبّي المعروف بسعدويه.\n(^٥) هاشم بن القاسم البغدادي.\n(^٦) أي الليث وإبراهيم بن أبي عبلة.\n(^٧) انظر: تخريج الحديث ١٠٧٨ السابق.","vol":"3","page":286},{"text":"١٠٨٠ - حدثنا ابن الجنيد (^١)، نا يعقوب بن إبراهيم (^٢)، نا ابن أخي الزهري (^٣)، عن الزهري بمثله (^٤).\n_________\n(^١) هو محمد بن أحمد الدقاق.\n(^٢) هو الزهري أبو يوسف المدني.\n(^٣) هو محمد بن عبد الله بن مسلم.\n(^٤) انظر: تخريج الحديث ١٠٧٨ السابق.","vol":"3","page":287},{"text":"١٠٨١ - حدثنا (^١) يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا (^٢) حدثه، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك ﵁ قال: كنّا نصلي العصر، ثم يخرج الإنسان إلى بني عمرو بن عوف (^٣) فيجدهم يصلون العصر (^٤).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": أخبرنا.\n(^٢) وفي \"الأصل\" أن مالك بالرفع وهو خطأ.\n(^٣) قال النووي: قال العلماء: منازل بني عمرو بن عوف على ميلين من المدينة. انظر: شرح النووي ٤/ ٢٦٤.\n(^٤) وقد أخرجه مسلم ﵀ عن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالعصر برقم ١٩٤، ١/ ٤٣٤. =\n⦗٢٨٨⦘ = وأخرجه البخاري ﵀ عن عبد الله بن مسلمة، عن مالك. به. انظر: صحيحه، كتاب موقيت الصلاة، باب وقت العصر برقم ٥٤٨، ٢/ ٢٦ مع الفتح.\nوهو في الموطأ، كتاب وقوت الصلاة، باب وقوت الصلاة برقم ١٠، ١/ ٨.","vol":"3","page":287},{"text":"١٠٨٢ - حدثنا عيسى بن أحمد (^١)، قال: نا بشر بن بكر (^٢)، قال: أخبرني الأوزاعي، ح\nقال (^٣): ونا محمد بن عوف (^٤)، نا أبو المغيرة (^٥) (^٦) عن الأوزاعي، قال بشر: حدثني أبو النجاشي (^٧)، قال: حدثني رافع بن خديج ﵁ (^٨)، قال:\n⦗٢٨٩⦘ كنّا نصلّي مع رسول الله ﷺ صلاة العصر، ثم تُنْحر الجزور فَتُقْسَم عَشَرَ قِسَمٍ، ثم تُطْبخ فنأكل لحط نضيجًا قبل أن تغيب الشمس (^٩).\n_________\n(^١) العسقلاني البلخي.\n(^٢) هو التنِّيسي.\n(^٣) (قال) لم يذكر في \"ك\" و\"ط\".\n(^٤) أبو جعفر الطائي.\n(^٥) عبد القدوس بن الحجاج الخولاني.\n(^٦) (ك ١/ ٢٤٦).\n(^٧) أبو النجاشي -بنون مفتوحة وجيم مخففة، وبعد الألف شين معجمة مكسورة تليها ياء آخر الحروف مخففة- هو عطاء بن صهيب مولى رافع بن خديج. انظر: توضيح المشتبه ٩/ ٣٦، والتقريب ص ٣٩١.\n(^٨) رافع بن خديج -بفتح الخاء المعجمة، وكسر الدال المهملة- ابن رافع بن عدّي الأنصاري الخزرجي، ردّهُ رسول الله ﷺ يوم بدر لأنّه استصغره، وأجازه يوم أحد فشهد أحدًا والخندق، وأكثر المشاهد، وأصابه يوم أحد سهم فقال له رسول الله ﷺ: \"أنا أشهد لك يوم القيامة\"، وانتقضت جراحته في زمن عبد الملك بن مروان فمات قبل ابن عمر بيسير سنة ٧٤ هـ ﵃ أجمعين. انظر: الاستيعاب =\n⦗٢٨٩⦘ = ١/ ٤٩٥، وتوضيح المشتبه ٣/ ١٤٩، والإصابة ١/ ٤٩٥، والتقريب ص ٢٠٤.\n(^٩) وقد أخرجه مسلم ﵀ عن محمد بن مهران الرازي، عن الوليد بن مسلم، عن الأوزاعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالعصر برقم ١٩٨، ١/ ٤٣٥.","vol":"3","page":288},{"text":"١٠٨٣ - كتب إليَّ الحسن بن سفيان (^١)، قال: نا حبان بن موسى (^٢)، أنا (^٣) ابن المبارك، أخبرني أبو بكر بن عثمان بن سهل بن حُنَيْف (^٤)، قال: سمعت أبا أمامة بن سهل [بن حنيف] (^٥)، يقول: صلينا مع عمر بن عبد العزيز الظهر ثم خرجنا حتى دخلنا على أنس بن مالك ﵁ فوجدناه يصلي العصر، فقلت: يا عمِّ، ما هذه الصلاة التي صليت؟ قال: العصر، وهي صلاة رسول الله ﷺ التي كنّا\n⦗٢٩٠⦘ نصلّيها معه (^٦).\n_________\n(^١) هو الإمام الحافظ صاحب المسند أبو العباس الشيباني. انظر: السير ١٤/ ١٥٧.\n(^٢) حبان -بكسر الحاء المهملة وتشديد الموحدة المفتوحة- ابن موسى بن سَوّار أبو محمد السلمي. انظر: الإكمال ٢/ ٣٠٧، والكاشف ١/ ٣٠٧، والتقريب ص ١٥٠.\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" ثنا.\n(^٤) حنيف -بصيغة التصغير- خ م س ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: مقبول. انظر الثقات ٧/ ٦٢٥، وتهذيب الكمال ٣٣/ ١٢٢، والتهذيب ١٢/ ٣٠، والكاشف ٢/ ٤١١، والتقريب ص ٦٢٣.\n(^٥) الزيادة من \"ك\" و\"ط\".\n(^٦) وقد أخرجه مسلم ﵀ عن منصور بن أبي مزاحم، عن عبد الله بن المبارك به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب التبكير بالعصر برقم ١٩٦، ١/ ٤٣٤.\nوأخرجه البخاري ﵀ عن ابن مقاتل، عن عبد الله بن المبارك به. انظر: صحيحه، كتاب مواقيت الصلاة باب وقت العصر برقم ٥٤٩، ٢/ ٢٦ مع الفتح.","vol":"3","page":289},{"text":"١٠٨٤ - حدثنا أبو عبيد الله (^١)، قال: نا عمي، قال: أخبرني عمرو، عن يزيد بن أبي حبيب، أن موسى بن سعد الأنصاري (^٢) حدثه عن حفص بن عبيد الله بن أنس بن مالك (^٣)، عن أنس بن مالك ﵁ قال: صلّى لنا رسول الله ﷺ العصر فلمّا انصرف أتاه رجل من بني سَلِمة (^٤) فقال: يا رسول الله إنا نريد أن ننحر جزورًا لنا، ونحن نحب أن تحضرها. قال: \"نعم\" فانطلق وانطلقنا معه، فوجدنا الجزور\n⦗٢٩١⦘ لم تُنْحَر فنحرت [ثم وضعت] (^٥)، ثم قطِّعت، ثم طبخ منها، ثم أكلنا قبل أن تغيب الشمس (^٦).\n_________\n(^١) هو أحمد بن عبد الرحمن بن وهب المصري.\n(^٢) المدني/ م د ق، ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: مقبول. وقال الإمام الذهبي: وثق. انظر: الثقات ٧/ ٤٥٣، وتهذيب الكمال ٢٩/ ٦٨، والكاشف ٢/ ٣٠٤، والتقريب ص ٥٥١.\n(^٣) (ابن مالك) لم يذكر في \"ك\" و\"ط\". وحفص بن عبيد الله بن أنس روى له الجماعة سوى أبي داود، ذكره ابن حبان في الثقات وأخرج حديثه ابن حبان والحاكم وله في البخاري حديثان ومسلم كذلك وقال الحافظ ابن حجر: صدوق. انظر: الثقات ٤/ ١٥١، وتهذيب الكمال ٧/ ٢٥، والكاشف ١/ ٣٤١، والتقريب ص ١٧٢.\n(^٤) من بني سلِمة -بكسر اللام-. انظر: شرح النووي ٥/ ٢٦٦.\n(^٥) ما بين المعقوفتين لم يذكر في \"الأصل\" وثبت في النسخ الأخرى.\n(^٦) وقد أخرجه مسلم ﵀ عن عمرو بن سوّاد العامري، ومحمد بن سلمة المرادي، وأحمد بن عيسى كلهم عن ابن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ١٩٧، باب استحباب التبكير بالعصر ١/ ٤٣٥.","vol":"3","page":290},{"text":"<span data-type='title' id=toc-223>بيان إيجاب المحَافظة على وقت صلاة العصر.</span>","vol":"3","page":292},{"text":"١٠٨٥ - أخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب، أن مالكًا حدثه، عن زيد بن أسلم، عن القعقاع بن حكيم، عن أبي يونس مولى عائشة أنَّه قال: أمرتني عائشة زوج النبيّ ﷺ أن أكتب لها مصحفًا، ثم قالت: إذا بلغت هذه الآية فآذنِّي (^١) ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ وصلاة العصر (^٢)، ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ (^٣)، ثم\n⦗٢٩٣⦘ قالت: سمعتها من رسول الله ﷺ (^٤).\n_________\n(^١) ورد في صحيح مسلم هنا \" ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾، فلمّا بلغتها آذنتها فأملت عليّ\" وهذه الجملة يقتضيها السياق والله أعلم.\n(^٢) هكذا وردت في جميع النسخ، وفي الموطأ وصحيح مسلم، ونص ابن عبد البر، والقرطبي، والنووي على ثبوت هذه الواو في الروايات، وقال النووي: استدل به بعض أصحابنا على أن الوسطى ليست العصر لأن العطف يقتضي المغايرة، لكن القراءة الشاذة لا يحتج بها، ولا يكون لها حكم الخبر عن رسول الله ﷺ … إلخ، كذا قال. ولكن جمهور العلماء - رحمهم الله تعالى - على العمل بها. قال ابن قدامة: والصحيح أنَّها حجة لأنها يخبر بها عن النبي ﷺ فإن لم تكن قرآنا فهي خبر مسموع ومروي فيكون حجة كيفما كان. اهـ.\nولكن العطف في هذه الحديث من باب عطف الصفات بعضها على بعض وهو موجود في كلام العرب كما نص على ذلك ابن دقيق العيد، أو من باب عطف التفسير كما نص عليه الأُبيّ، أو القول بزيادة الواو كما قال القرطبي، كل هذه الأقوال لها وجه وأمثلة في اللغة، فبذلك تكون صلاة العصر هي الصلاة الوسطى كما جاء في حديث علي ﵁ والله ﷾ أعلم. انظر: إحكام الإحكام ١/ ١٣٧ - ١٣٩، والنشر ١/ ١٥، وروضة الناظر ١/ ١٨١، والبحر المحيط ١/ ٤٧٤، والمذكرة في أصول الفقه ص ٥٦.\n(^٣) البقرة، آية ٢٣٨.\n(^٤) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى التميمي عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٧، ١/ ٤٣٧.\nوهو في الموطأ، كتاب صلاة الجماعة، باب الصلاة الوسطى برقم ٢٥، ١/ ١٣٨.","vol":"3","page":292},{"text":"١٠٨٦ - حدثنا الصائغ بمكة (^١)، والصاغاني، قالا: نا يحيى بن أبي بكير، ح\nوحدثنا أبو أمية، نا أبو نعيم (^٢)، ح\nوحدثنا ابن ثور القيسراني (^٣)، قال: نا الفريابي كلهم قالوا: نا فضيل بن مرزوق (^٤)، عن شقيق بن عقبة، عن البراء بن عازب ﵁ قال\n⦗٢٩٤⦘ نزلت هذه الآية: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ -وصلاة العصر-﴾ فقرأناها على عهد رسول الله ﷺ (^٥) ما شاء الله أن نقرأها، ثم نسخها الله، فأنزل الله ﷿ ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾. قال الصائغ عن يحيى بن أبي بكير قال: فقال زاهر -وكان مع شقيق-: أفهي صلاة العصر؟ قال: قد حدثتك كيف نزلت كيف نسخها الله. والله أعلم.\n* زاد أبو نعيم والفريابي: فقال له رجل: أهي العصر؟ فقال: قد أخبرتك كيف نزلت وكيف نسخها الله. والله أعلم (^٦) * (^٧).\n_________\n(^١) هو محمد بن إسماعيل بن سالم أبو جعفر.\n(^٢) هو الفضل بن دكين.\n(^٣) هو: عمرو بن ثور بن عمرو الحزاميّ القيسرانيّ. روى عن محمد بن يوسف الفريابيّ.\nوعنه: خيثمة بن سليمان، والطبرانيّ، توفّي سنة ٢٧٩ هـ. انظر: تاريخ الإسلام، للذهبي، (٢٠/ ٤٠٩).\nوالقيسراني -بفتح القاف وسكون الياء تحتها نقطتان وفتح السين المهملة والراء وبعد الألف نون- نسبة إلى قيسارية وهي مدينة على ساحل البحر بالشام. انظر: الأنساب ٤/ ٥٧٥، واللباب ٣/ ٦٩.\n(^٤) فضيل -مصغر- ابن مرزوق الكوفي/ م ٤ وثقه الثوري، وابن عيينة، وابن معين، والعجلي، والفسوي وغيرهم، ووصفه ابن معين، والعجلي، والذهبي بالتشيع، وضعفه النسائي، والدارمي، وابن حبان، وقال أبو حاتم الرازي: صدوق صالح الحديث يهم كثيرًا يكتب حديثه ولا يحتج به. وقال ابن عدي أرجو أنَّه لا بأس به. وقال الإمام =\n⦗٢٩٤⦘ = الذهبي في الكاشف: ثقة. وقال الحافظ ابن حجر: صدوق يهم ورمي بالتشيع. انظر: التاريخ ٢/ ٤٧٦، وتاريخ الدارمي ص ١٩١، وتاريخ الثقات ص ٣٨٤، والمعرفة والتاريخ ٣/ ١٣٣، والجرح والتعديل ٧/ ٥٧٥، والثقات ٧/ ٣١٦، والمجروحين ٢/ ٢٠٩، والكامل ٦/ ١٩، والكاشف ٢/ ٩٢٥، والميزان ٣/ ٣٦٢، والتقريب ص ٤٤٨.\n(^٥) (ك ١/ ٢٤٧).\n(^٦) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٧) وقد أخرجه مسلم ﵀ عن إسحاق بن إبراهيم الحنظلي، عن يحيى بن آدم، عن الفضيل بن مرزوق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٨، ١/ ٤٣٨.\nوفي رواية المصنف ﵀ بيان اسم الرجل الجالس مع شقيق بن عقبة في رواية مسلم ﵀ وأنه زاهر وهذا من فوائده. وذكره أيضا الخطيب وتبعه النووي.\nانظر: المبهمات ص ١٤٤.","vol":"3","page":293},{"text":"١٠٨٧ - حدثنا موسى بن سعيد الطَّرَسُوسِي (^١)، نا إبراهيم بن أبي الليث (^٢)، قال: نا الأشْجَعِي (^٣)، عن سفيان -يعني الثوري- عن الأسود بن قيس (^٤)، عن شقيق بن عقبة، عن البراء بن عازب ﵁ قال: قرأناها مع النبيِّ (^٥) ﷺ زمانًا - ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ فلا (^٦) أدري أهي هيه أم لا؟ (^٧).\n_________\n(^١) أبو بكر المعروف بالدَّنْدَانِي.\n(^٢) أبو إسحاق، واسم أبي الليث نصر الترمذي، سكن بغداد، وحدث بها عن عبيد الله الأشجعي، وهو \"متروك الحديث\". انظر: تلخيص المتشابه (١/ ٧٢) (١١٤)، وتاريخ بغداد (٦/ ١٩١ - ١٩٢) والميزان (١/ ٥٤).\n(^٣) هو عبيد الله بن عبيد الرحمن، ويقال: ابن عبد الرحمن الكوفي.\n(^٤) هو أبو قيس الكوفي.\n(^٥) وفي \"ك\" و\"ط\" رسول الله.\n(^٦) وفي \"ك\" و\"ط\" ولا.\n(^٧) وقد أورده مسلم ﵀ على وجه المتابعة والاستشهاد فقال ﵀ ورواه الأشجعي عن سفيان الثوري، عن الأسود بن قيس به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر ١/ ٤٣٨. وقد وصله المصنف ﵀، وذلك من فوائده.","vol":"3","page":295},{"text":"<span data-type='title' id=toc-224>بيان التشديد (^١) في وقت العصر.</span>\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": باب في التشديد …","vol":"3","page":296},{"text":"١٠٨٨ - حدثنا حماد بن الحسن أبو عبيد الله الوراق، نا حماد بن مسعدة (^١)، ح\nوحدثنا الميموني (^٢)، نا محمد بن عبيد (^٣)، قالا: نا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"الذي (^٤) تفوته العصر فكأنّما وُتِر (^٥) أهله وماله\" (^٦).\n_________\n(^١) أبو سعيد البصري.\n(^٢) عبد الملك بن عبد الحميد أبو الحسن.\n(^٣) هو الطنافسي الأحدب.\n(^٤) هكذا في \"الأصل\" والموطأ، والصحيحين، وفي \"ك\" و\"ط\": إن الذي.\n(^٥) \"وتر أهله وماله\" أي نقص أهلَه ومالَه وبقي فردًا، يقال: وترته إذا نقصته، فكأنك جعلته وترًا بعد أن كان كثيرًا.\nوقيل: هو من الوَتر: الجناية التي يجنيها الرجل على غيره من قتل أو نهب أو سبي، فشبه ما يلحق من فاتته صلاة بمن قتل حميمه أو سلب أهلَه ومالَه، ويروى بنصب الأهل ورفعه، فمن نصب جعله مفعولًا ثانيًا لوتر وأضمر فيها مفعولًا لم يسمّ فاعله عائدًا إلى الذي فاتته الصلاة، ومن رفع لم يضمر وأقام الأهل مُقام ما لم يسمّ فاعله لأنهم المصابون المأخوذون فمن ردّ النقص إلى الرجل نصبهما، ومن رده إلى الأهل والمال رفعهما. انظر: غريب الحديث للهروي ١/ ٣٠٦، والصحاح ٢/ ٨٣٤، والفتح ٢/ ٣٠، وتاج العروس ١٤/ ٣٣٧.\n(^٦) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك، عن نافع به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب التغليظ في تفويت صلاة العصر =\n⦗٢٩٧⦘ = برقم ٢٠٠، ١/ ٤٣٥.\nوأخرجه البخاري ﵀ عن عبد الله بن يوسف، عن مالك، عن نافع به. انظر: صحيحه، كتاب مواقيت الصلاة، باب إثم من فاتته العصر برقم ٥٥٢، ٢/ ٣٠ مع الفتح.","vol":"3","page":296},{"text":"١٠٨٩ - أخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا الترمذي، قال: نا القعنبي، كلاهما عن مالك، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"الذي تفوته صلاة العصر فكأنَّما وُتر أهلُه وماله\" (^١).\n_________\n(^١) انظر: تخريج الحديث ١٠٨٩ السابق. وهو في الموطأ كتاب وقوت الصلاة، باب جامع الوقوت برقم ٢١، ١/ ١١.","vol":"3","page":297},{"text":"١٠٩٠ - حدثنا يوسف بن مسلّم، نا حجاج، قال: حدثني شعبة، عن قتادة، قال: سمعت أبا حسّان (^١) يحدث عن عَبِيدة، عن علي ﵁ قال: قال رسول الله ﷺ يوم الأحزاب: \"شغلونا عن صلاة (^٢) الوسطى حتى\n⦗٢٩٨⦘ آبت (^٣) الشمس (^٤)، ملأ الله قبورهم وبيوتهم نارًا، أو (^٥) بطونهم\" شكَّ شعبة في البطون والبيوت، وأمّا القبور فليس فيه (^٦) شك (^٧).\n_________\n(^١) هو: مسلم بن عبد الله الأعرج البصري، قتل سنة ثلاثين ومائة/ خت م ٤ وثقه الإمام أحمد، وابن معين، والعجلي، والذهبي، وقال أبو زرعة: لا بأس به. وذكره ابن حبان في الثقات، وقال البخاري: دخل في الحرورية، وقال أبو داود: ليس في أهل الأهواء أصح حديثًا من الخوارج. وذكر أبا حسان الأعرج، وقال الإمام الذهبي: ثقة. وقال الحافظ ابن حجر: صدوق رمي برأي الخوراج. انظر: التاريخ الصغير ١/ ٢٣٩، وتاريخ الثقات ص ٤٩٥، وسؤالات الآجري ص ٣٣٣، والجرح والتعديل ٨/ ٢٠١، والثقات ٥/ ٣٩٣، والكاشف ٢/ ٤١٨، والتقريب ص ٦٣٢.\n(^٢) هكذا وقع في جميع النسخ وفي صحيح مسلم ﵀ وهو من باب قول الله =\n⦗٢٩٨⦘ = تعالى: (﴿وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ﴾، وفيه المذهبان المعروفان: مذهب الكوفيين جواز إضافة الموصوف إلى صفته، ومذهب البصريين منعه ويقدرون فيه محذوفا، وتقديره هنا عن صلاة الصلاة الوسطى أي عن فعل الصلاة الوسطى. انظر: شرح النووي ٥/ ٢٦٩، وأوضح المسالك ص ٩٩.\n(^٣) وهكذا في أصل \"ط\" وكتب بهامشها: صوابه توارت.\n(^٤) \"آبت الشمس\": لغة في غابت. انظر: الصحاح ١/ ٨٩.\n(^٥) وفي \"ك\" و\"ط\" وبطونهم.\n(^٦) هكذا ورد الضمير بالتذكير في جميع النسخ فيكون مرجعه إلى لفظ القبور، والله أعلم.\n(^٧) وقد أخرجه مسلم ﵀ عن محمد بن المثنى، ومحمد بن بشار، عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال الصلاة الوسطى هي صلاة العصر برقم ٢٠٣، ١/ ٤٣٦.\nوأخرجه البخاري ﵀ عن إبراهيم بن موسى عن عيسى بن يونس، عن هشام بن حسان، عن محمد بن سيرين، عن عبيدة به. انظر: صحيحه، كتاب الجهاد، باب الدعاء على المشركين بالهزيمة والزلزلة برقم ٢٩٣١، ٦/ ١٢٤ مع الفتح.","vol":"3","page":297},{"text":"١٠٩١ - حدثنا يوسف القاضي، نا محمد بن المِنْهال (^١)، نا يزيد بن زريع، عن سعيد بن أبي عروبة (^٢)، عن قتادة، بإسناده (^٣) قال رسول الله ﷺ يوم الأحزاب: \"اللهم\n⦗٢٩٩⦘ املأ عليهم قبورهم وبيوتهم نارًا كما حبسونا عن الصلاة (^٤) الوسطى حتى آبت الشمس (^٥) \" (^٦).\n_________\n(^١) التميمي الضرير البصري.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": سعيد يعني ابن أبي عروبة.\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" بمثله.\n(^٤) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": عن صلاة الوسطى.\n(^٥) وكتب في \"ك\" و\"ط\" آخر هذا الحديث: علامة التحويل \"ح\" ولا معنى لها في هذا الموضع. والله أعلم.\n(^٦) وقد أخرجه مسلم ﵀ عن محمد بن المثنى، عن ابن أبي عديّ، عن سعيد به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٣، ١/ ٤٣٧.\nويزيد بن زريع -عند المصنف- ممن سمع من سعيد قبل الاختلاط بينما ابن أبي عدي لم يذكر من الذين سمعوا منه قبل الاختلاط أو بعده. ويعد ذلك من فوائده.","vol":"3","page":298},{"text":"١٠٩٢ - حدثنا يوسف بن سعيد، نا الحجاج بن محمد، قال: أخبرني شعبة، ح\nوحدثنا الصاغاني قال: نا أبو النضر (^١)، نا شعبة، قال: أخبرني (^٢) الحكم (^٣)، قال: سمعت يحيى بن الجزار (^٤) يحدث عن علي ﵁ أنَّه قال: كان\n⦗٣٠٠⦘ رسول الله ﷺ يوم الأحزاب قاعدًا (^٥) على فُرضة (^٦) من فُرَض الخندق فقال: \"شغلونا عن صلاة الوسطى حتى غابت الشمس ملأ الله قبورهم وبيوتهم أو (^٧) بطونهم وقبورهم نارًا\" (^٨).\n_________\n(^١) هو هاشم بن القاسم.\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\": نا أبو النضر قال شعبة أخبرني الحكم.\n(^٣) هو ابن عتيبة.\n(^٤) يحيى بن الجزَّار -بالجيم والزاي وآخره راء- العرني -بضم العين المهملة وفتح الراء ثم نون- الكوفي، م ٤. وثقه أبو زرعة، وأبو حاتم، والنسائي، والذهبي، وغيرهم. وذكره ابن حبان في الثقات، ووصفه الحكم بن عتيبة وغير واحد بالغلو في التشيع، وقال الحافظ ابن حجر: صدوق رمي بالتشيع اهـ. وقال الإمام الذهبي: ثقة. فهو ثقة يغلو في شيعة. والله ﷾ أعلم. انظر: طبقات ابن سعد ٦/ ٢٩٤، وأحوال =\n⦗٣٠٠⦘ = الرجال ص ٤٦، والجرح والتعديل ٩/ ١٣٣، والثقات ٥/ ٥١٩، وتهذيب الكمال ٣١/ ٢٥١، والكاشف ٢/ ٣٦٣، والميزان ٤/ ٣٦٧، والتقريب ص ٥٨٨.\n(^٥) ووقع في جميع النسخ \"قاعد\" بالرفع وهو خطأ فالصواب نصبه لأنه خبر كان.\n(^٦) الفُرْضة: -بضم الفاء وإسكان الراء والضاد المعجمة- المدخل من مداخله والمنفذ إليه.\nانظر: الصحاح ٣/ ١٠٩٧، وشرح النووي ٥/ ٢٧٠، والتاج ١٨/ ٤٨٥.\n(^٧) هكذا في \"الأصل\" و\"ط\" وصحيح مسلم. وفي \"ك\" وبطونهم بالواو، وهو خطأ.\n(^٨) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع، وعن عبيد الله بن معاذ، عن أبيه كلاهما عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٤، ١/ ٤٣٧.","vol":"3","page":299},{"text":"١٠٩٣ - حدثنا الحسن بن عفان، قال: نا عبد الله بن نمير (^١)، نا الأعمش، عن مُسْلِم بن صُبَيْح، عن شُتير بن شَكَل (^٢)، عن عليّ بن أبي طالب ﵁ قال: سمعت (^٣) رسول الله ﷺ يقول يوم الأحزاب:\n⦗٣٠١⦘ \"شغلونا عن صلاة الوسطى صلاة العصر ملأ الله قبورهم وبيوتهم نارًا\" وصلّاها بين العشاءين (^٤).\n_________\n(^١) هكذا في \"الأصل\"، وفي \"ك\" و\"ط\" ابن نمير.\n(^٢) شتير -بشين معجمة مضمومة، ثم مثناة فوق مفتوحة، تليها مثناة تحت ساكنة ثم راء- ابن شكل -بفتح الشين المعجمة والكاف- الكوفي. انظر: توضيح المشتبه ١/ ٥٤٤، والتقريب ص ٢٦٤.\n(^٣) (ك ١/ ٢٤٨).\n(^٤) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة وزهير بن حرب، وأبي كريب ثلاثتهم، عن أبي معاوية، عن الأعمش به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٥، ١/ ٤٣٧.","vol":"3","page":300},{"text":"١٠٩٤ - حدثنا الصاغاني قال: نا إسماعيل بن الخليل (^١)، أنا علي بن مسهر أنا الأعمش بإسناده نحوه (^٢) (^٣).\nورواه علي بن حرب عن أبي معاوية، فقال: بين العشاءين: المغرب والعشاء (^٤).\n_________\n(^١) الخزَّاز الكوفي.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" مثله.\n(^٣) انظر: تخريج الحديث ١٠٩٤ السابق.\n(^٤) وقد أخرج مسلم ﵀ ما علقه المصنف هنا -عن أبي بكر بن أبي شيبة، وزهير بن حرب، وأبي كريب ثلاثتهم، عن أبي معاوية به. انظر: تخريج الحديث ١٠٩٤ السابق.","vol":"3","page":301},{"text":"١٠٩٥ - حدثنا أبو أمية قال: نا أبو عاصم، وأبو نعيم، والحسن بن موسى (^١)، واللفظ لأبي عاصم، قالوا: نا محمد بن طلحة (^٢)، عن\n⦗٣٠٢⦘ زُبَيد (^٣)، عن مُرَّة بن شَرَاحِيل (^٤)، عن عبد الله ﵁ (^٥)، قال: شغلوا رسولَ الله ﷺ المشركون (^٦) عن صلاة العصر حتى اصفرت الشمس أو احمرت فقال: \"حبسونا عن صلاة الوسطى ملأ الله قبورَهم وأجوافَهم نارًا\" (^٧).\n_________\n(^١) هو الأشيب أبو علي البغدادي.\n(^٢) هو الياميّ مات سنة ١٦٧ هـ / خ م د ت عس ق، قال الإمام أحمد: ثقة إلا أنَّه كان لا يكاد يقول في شيء من حديثه: حدثنا، وقال أبو زرعة، وابن معين: في رواية =\n⦗٣٠٢⦘ = أبي خيثمة عنه: صالح، وقال في رواية الدارمي عنه: لا بأس به. وقال العجلي: كوفي ثقة إلا أنَّه سمع من أبيه وهو صغير، وذكره ابن حبان في الثقات وقال: كان يخطئ، وضعفه ابن معين في رواية ابن منصور عنه، وأبو داود، والنسائي، وقال الحافظ ابن حجر: صدوق له أوهام وأنكر سماعه من أبيه لصغره، ورمز له الإمام الذهبي بـ \"صح\" وقال: صدوق مشهور محتج به في الصحيحين، وقال في المغني: ثقة. والله أعلم. وله في البخاري موضع واحد متابعة. انظر: الطبقات ٦/ ٣٧٦، والتاريخ ٢/ ٥٢٢، ٥٧١، وتاريخ الدارمي ص ٢٠٦، وابن محرز الترجمة ١٢٤، والعلل ٢/ ٩٨، وتاريخ الثقات ص ٤٠٦، وسؤالات الآجري ص ١٥٥، والضعفاء والمتروكين ص ٢٣٤، والضعفاء الكبير ٤/ ٨٥، والجرح والتعديل ٧/ ٢٩١، والثقات ٧/ ٣٨٨، والكامل ٦/ ٢٣٦، والكاشف ٢/ ١٨٢، وتهذيب الكمال ٢٥/ ٤١٧، والمغني ٢/ ٥٩٥، والميزان ٣/ ٥٨٧، وهدي الساري ص ٤٣٩، والتقريب ص ٤٨٥.\n(^٣) زبيد -بموحدة مصغر- ابن الحارث اليامي. انظر: التقريب ص ٢١٣.\n(^٤) الهمْداني -بسكون الميم- الكوفي. انظر: التقريب ص ٥٢٥.\n(^٥) هو ابن مسعود ﵁.\n(^٦) هذا على لغة، وبها جاء قوله تعالى: ﴿وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا﴾ الآية.\n(^٧) وقد أخرجه مسلم ﵀ عن عون بن سلّام الكوفي، عن محمد بن طلحة اليامى به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٢٠٦، ١/ ٤٣٧.","vol":"3","page":301},{"text":"١٠٩٦ - حدثنا الزعفراني والربيع بن سليمان (^١)، قالا: نا محمد بن إدريس، أنا مالك، ح\nوأخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب، أن مالكًا حدثه عن العلاء بن عبد الرحمن قال: دخلنا على أنس بن مالك ﵁ بعد الظهر، فقام يصلي العصر فلما فرغ من صلاته ذكرنا (^٢) تعجيل الصلاة أو (^٣): ذكرها، فقال: سمعت رسول الله ﷺ يقول: \"تلك صلاة المنافقين، ثلاثًا، يجلس أحدهم حتى إذا اصفرت الشمس وكانت بين قَرْنَي الشيطان (^٤) أو على قرني الشيطان قام فنقر (^٥) أربعًا لا يذكر الله فيها إلا قليلًا\" (^٦).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": حدثنا الربيع بن سليمان والزعفراني.\n(^٢) في بقية النسخ عدا \"الأصل\" زيادة (له) هنا.\n(^٣) في بقية النسخ عدا \"الأصل\" زيادة (قال) هنا.\n(^٤) \"بين قرني الشيطان\" أي ناحيتي رأسه وجانبيه، والمراد أنَّه يحاذيها بقرنيه عند غروبها، وكذا عند طلوعها، لأن الكفار يسجدون لها حينئذ، فيقارنها ليكون الساجدون لها في صورة الساجدين له، ويخيل لنفسه ولأعوانه أنهّم إنّما يسجدون له. انظر: تأويل مختلف الحديث ص ١٢٣، ومعالم السنن ١/ ٢٨٩، والنهاية ٤/ ٥٢، وشرح النووي ٥/ ٢٥٨، و٢٦٥.\n(^٥) يقال نقر الطائر الحب ينقرها نقرًا التقطها. والمراد بالنقر هنا سرعة الحركات كنقر الطائر. انظر: الصحاح ٢/ ٨٣٤، وشرح النووي ٥/ ٢٦٥، والتاج ١٤/ ٢٨٤.\n(^٦) وقد أخرجه مسلم ﵀ عن يحيى بن أيوب، ومحمد بن الصباح، وقتيبة، وابن حجر كلهم عن إسماعيل بن جعفر، عن العلاء بن عبد الرحمن به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالعصر برقم ١٩٥، =\n⦗٣٠٤⦘ = ١/ ٤٣٤. وهو في الموطأ -رواية الليثي- كتاب القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر برقم ٤٦، ١/ ٢٢٠.","vol":"3","page":303},{"text":"<span data-type='title' id=toc-225>باب (^١) بيان ما يجب فيمن تفوته صلاة العصر حتى تغرب الشمس، والدليل على أنّ من فاتته صلاة مفروضة حتى دخل وقت الصلاة الأخرى (^٢) أنه يبدأ بالفائتة، وإن خشي أن يفوته وقت هذه الصلاة الأخرى.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": صلاة أخرى بالنكرة.","vol":"3","page":304},{"text":"١٠٩٧ - حدثنا عمار [بن رجاء] (^١)، نا أبو داود، نا هشام، عن يحيى، ح\nوحدثنا محمد بن إسحاق الصغاني، قال: نا (^٢) عبد الله بن بكر (^٣)، قال: أنا هشام (^٤)، عن يحيى بن أبي كثير، عن أبي سلمة، عن جابر بن عبد الله ﵄ أنّ عمر بن الخطاب ﵁ جاء يوم الخندق بعد ما غربت الشمس فجعل يَسُبّ كفار قريش وقال (^٥): يا رسول الله ما\n⦗٣٠٥⦘ كدت أن أصلي العصر حتى/ (^٦) كادت الشمس أن تغرب. فقال رسول الله ﷺ: \"ما صليتها بعدُ\". قال: فنزلتُ مع رسول الله ﷺ -أحْسَبه- فتوضأ للصلاة وتوضأْنا لها فصلى العصر بعدما غربت الشمس، ثم صلى بعدها المغرب (^٧).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": أبنا.\n(^٣) هو أبو وهب الباهلي البصري.\n(^٤) هو الدستوائي.\n(^٥) هكذا في \"الأصل\"، وفي \"ك\" و\"ط\": قال بدون الواو.\n(^٦) (ك ١/ ٢٤٩).\n(^٧) وقد أخرجه مسلم ﵀ عن أبي غسان المسمعي ومحمد بن المثنى، عن معاذ بن هشام، عن هشام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر برقم ٢٠٩، ١/ ٤٣٨.\nوأخرجه البخاري ﵀ عن معاذ بن فضالة، عن هشام به. انظر: صحيحه، كتاب مواقيت الصلاة، باب من صلى بالناس جماعة بعد ذهاب الوقت برقم ٥٩٦، ٢/ ٦٨ مع الفتح.","vol":"3","page":304},{"text":"١٠٩٨ - حدثنا أبو أمية، قال: نا سعيد بن الربيع أبو زيد (^١)، الهروي (^٢)، أنا علي بن المبارك (^٣)، عن يحيى بن أبي كثير بإسناده مثله، قال: فنزلنا مع رسول الله ﷺ إلى بطحان (^٤)، ونزلت معه فصلى رسول الله ﷺ\n⦗٣٠٦⦘ العصر بعدما غربت الشمس، ثم صلى بعدها المغرب (^٥).\n_________\n(^١) (أبو زيد) لم يذكر في \"ك\" و\"ط\".\n(^٢) الهَرَوي -بفتح الهاء والراء المهملة- نسبة إلى بلدة هراة إحدى بلاد خراسان، وأبو زيد إنَّما قيل له: هروى لأنّه كان يبيع الثياب الهروية. وهو من أهل البصرة. انظر: الأنساب ٥/ ٦٣٧، والتقريب ص ٢٣٥.\n(^٣) الهُنَائي -بضم الهاء وفتح النون- نسبة إلى هناءة بن مالك، البصري.\n(^٤) بطحان: يلفظه المحدثون بضم الباء وسكون الطاء، وأهل اللغة يلفظونه -بفتح الأول وكسر الثاني- وهناك رواية ثالثة -بفتح الأول وسكون الثاني-، وهو أحد أودية =\n⦗٣٠٦⦘ = المدنية الكبرى الرئيسة، ويأتي من حرة المدينة الشرقية فيمر من العوالي ثم قرب المسجد النبوي حتى يلتقي مع العقيق شمال الجماوات. انظر: معجم البلدان ١/ ٥٢٩، وشرح النووي ٥/ ٢٧١، والفتح ٢/ ٦٩، والمعالم الأثيرة ص ٤٩.\n(^٥) انظر: تخريج الحديث ١٠٩٨ السابق.","vol":"3","page":305},{"text":"١٠٩٩ - حدثنا العباس بن محمد الدوري (^١)، نا أبو نعيم (^٢)، نا شيبان (^٣)، عن يحيى بن أبي كثير قال: سمعت أبا سلمة يقول: أخبرنا جابر بن عبد الله ﵄ أنّ رسول الله ﷺ جاءه عمر بن الخطاب ﵁ يوم الخندق، بإسناده مثله (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": عباس الدوري.\n(^٢) هو الفضل بن دكين.\n(^٣) هو النحوي.\n(^٤) انظر: تخريج الحديث (١٠٩٨) السابق.","vol":"3","page":306},{"text":"<span data-type='title' id=toc-226>بيان آخر وقت (^١) صلاة العصر.</span>\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": باب في آخر وقت العصر.","vol":"3","page":307},{"text":"١١٠٠ - أخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب أنّ مالكًا حدثه، ح\nوحدثنا أبو إسماعيل قال: نا القعنبي، عن مالك، عن زيد بن أسلم، عن عطاء بن يسار، وعن بُسْرِ بن سعيد، وعن الأعرج يحدثونه عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"من أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدرك، ومن أدرك ركعة من الصبح قبل أن تطلع الشمس فقد أدرك الصبح\" (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة برقم ١٦٣، ١/ ٤٢٤.\nوأخرجه البخاري ﵀ عن عبد الله بن مسلمة، عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة، باب من أدرك من الفجر ركعة برقم ٥٧٩، ٢/ ٥٦ مع الفتح.\nوعندهم تقديم ذكر صلاة الصبح على صلاة العصر عكس ما عند المصنف رحمهم الله تعالى. وهو في الموطأ كتاب وقوت الصلاة باب وقوت الصلاة برقم ٦/ ١٥٥، رواية الليثي.","vol":"3","page":307},{"text":"١١٠١ - حدثنا إبراهيم بن مرزوق، قال: نا مُعَاذ بن فَضَالة، قال: نا حفص بن ميسرة (^١)، عن زيد بن أسلم، وموسى بن عقبة، عن\n⦗٣٠٨⦘ عبد الرحمن الأعرج، وبسر بن سعيد، وعن أبي صالح يذكرونه عن أبي هريرة ﵁ أنّ النبي ﷺ قال: \"من صلى من العصر ركعة قبل أن تغرب الشمس فلم تَفُتْه\" (^٢).\n_________\n(^١) العُقيلي أبو عمر.\n(^٢) انظر: تخريج الحديث ١١٠٠ السابق.","vol":"3","page":307},{"text":"١١٠٢ - حدثنا ابن شاذان الجوهري (^١)، قال: نا معلى بن منصور (^٢)، قال: نا حفص بن ميسرة، عن زيد بن أسلم، عن عبد الرحمن الأعرج، وبسر بن سعيد، وأبي صالح يحدثونه عن أبي هريرة ﵁ أنّ النبي ﷺ قال بنحوه (^٣).\n_________\n(^١) (الجوهري) لم يذكر في \"ك\" و\"ط\". وهو: محمد بن شاذان بن يزيد أبو بكر البغدادي الجَوْهَري -بفتح الجيم والهاء وبينهما الواو الساكنة وفي آخرها الراء- نسبة إلى بيع الجوهر. انظر: الأنساب ٢/ ١٢٥.\n(^٢) أبو يعلى الرازي.\n(^٣) انظر: تخريج الحديث ١١٠٠ السابق.","vol":"3","page":308},{"text":"١١٠٣ - حدثنا علي (^١) بن حرب قال: نا أبو عامر (^٢)، عن شعبة، عن قتادة، عن أبي أيوب (^٣)، عن عبد الله بن عمرو ﵄ عن النبيّ ﷺ قال: \"وقت العصر ما لم تصفرّ (^٤) الشمس\" (^٥).\n⦗٣٠٩⦘ ورواه الدستوائي، عن قتادة (^٦).\n_________\n(^١) (ك ١/ ٢٥٠).\n(^٢) هو عبد الملك بن عمرو العقدي.\n(^٣) هو المراغي.\n(^٤) قال النووي ﵀: معناه فإنه وقت لأدائها بلا كراهة فإذا اصفرت صارت وقت كراهة، وتكون أيضًا أداء حتى تغرب الشمس للحديث السابق (من أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدرك …). انظر: شرح النووي ٥/ ٢٥٦.\n(^٥) وقد أخرجه مسلم ﵀ عن زهير بن حرب، عن أبي عامر العقدي به. انظر: =\n⦗٣٠٩⦘ = صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧٢، ١/ ٤٢٧.\n(^٦) رواية الدستوائي أخرجها مسلم ﵀ عن أبي غسان المسمعي ومحمد بن المثنى، عن معاذ بن هشام، عن أبيه هشام الدستوائي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس برقم ١٧١، ١/ ٤٢٦.\nوانظر أيضا حديث ١٠٧٤ السابق والذي يليه.","vol":"3","page":308},{"text":"<span data-type='title' id=toc-227>باب (^١) بيان ثواب من حافظ على صلاة العصر وأنّه لا صلاةَ بعدها حتى يطلع النّجم، وما يعارضه من الخبر الدال على أنّه لا يصلّي بعدها حتى تغرب الشمس (^٢)، وإنّ هذا منسوخ </span>(^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": على أنَّه يصلي بعدها حين تغرب الشمس وكتب في هامشها حتى بدل حين ثم ضرب عليه بخطين.\n(^٣) يعني: الأول الذي هو طلوع النجم.","vol":"3","page":310},{"text":"١١٠٤ - حدثنا عباس الدوري قال: نا يحيى بن إسحاق السَّالحيني، قال: نا الليث بن سعد، عن خَيْر بن نُعيم (^١) ح\nوحدثنا أبو أمية، وشعيب أبو صالح البزاز (^٢)، قالا: نا عاصم بن علي (^٣)، قال: نا (الليث) (^٤) بن سعد، عن خير بن نعيم، عن عبد الله بن هُبَيْرَة السَّبَئِي (^٥)، عن أبي تميم الجيشاني (^٦)، عن أبي بصرة\n⦗٣١١⦘ الغفاري (^٧)، صاحب النبيّ ﷺ قال: صلّى بنا النبيّ ﷺ صلاة العصر بالمحصب (^٨)، فلما فرغ من الصلاة قال (^٩): \"وإن هذه الصلاة عُرِضت على من كان قبلكم فَضَيَّعوها، فمن حافظ عليها منكم أوتي أجرَهَا مرتين\".\n*زاد يحيى بن إسحاق عن الليث* (^١٠) \"ولا صلاة بعدها حتى يطلع الشاهد (^١١) \" (^١٢).\n_________\n(^١) الحضرمي.\n(^٢) لم أقف عليه.\n(^٣) هو عاصم بن علي بن عاصم الواسطي.\n(^٤) وفي \"الأصل\" ليث.\n(^٥) السبئي -بفتح السين المهملة والباء المنقوطة من تحتها بنقطة واحدة وفتحها- نسبة إلى سبأ بن شجب … انظر: الأنساب ٣/ ٢٠٩، والتقريب ص ٣٩١.\n(^٦) هو عبد الله بن مالك مشهور بكنيته والجيشاني -بفتح الجيم وسكون الياء المنقوطة من تحتها بنقطتين وفتح الشين المعجمة وفي آخرها النون- نسبة إلى جيشان وهي =\n⦗٣١١⦘ = قبيلة من اليمن. انظر: الأنساب ٢/ ١٤٤، والتقريب ص ٣٩١.\n(^٧) هو حميل -بمهملة وبالتصغير مخفف، وقيل بفتح أوله كسر ثانيه وقيل: كذلك لكنه بالجيم والأول أشهر، ابن بصرة -بفتح الموحدة-. ابن وقاص صحابي جليل سكن مصر ومات بها ﵁. انظر: الإصابة ٤/ ٢١، وتوضيح المشتبه ٢/ ٤٤٤، والتقريب ص ١٨٣.\n(^٨) المحصب -بالضم ثم الفتح وصاد مهملة مشددة- وهو موضع فيما بين مكة ومنى وهو إلى منى أقرب ويعرف المحصب اليوم بمجر الكبش، وهو ممّا يلي العقبة الكبرى من جهة مكة إلى منفرج الجبلين. انظر: معجم البلدان ٥/ ٧٤، والمعالم الأثيرة ص ٢٤٠. هكذا في جيمع النسخ المحصب، وفي صحيح مسلم: بالمخمص -بخاء معجمة وفتح أوله وإسكان ثانيه بعده ميم مفتوحة وصاد مهملة- وقيل: بميم مضمومة وخاء معجمة، ثم بميم مفتوحة، قيل: موضع في ديار بني كنانة، وقيل: طريق في جبل عير إلى مكة. انظر: شرح النووي ٦/ ٤٣٣، والمعالم الأثيرة ص ٢٤١.\n(^٩) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": ثم قال حين انصرف ولما فرغ من الصلاة قال.\n(^١٠) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^١١) الشاهد هو: النجم كما سيأتي تفسيره في آخر الباب.\n(^١٢) وقد أخرجه مسلم ﵀ عن قتيبة بن سعيد، عن ليث به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها، =\n⦗٣١٢⦘ = برقم ٢٩٢، ١/ ٥٦٨.","vol":"3","page":310},{"text":"١١٠٥ - حدثنا علَّان بن المغيرة (^١)، والصومعي قالا: نا أبو صالح (^٢)، قال: حدثني الليث قال: حدثني يزيد بن أبي حبيب، عن خير بن نعيم بإسناده، \"فمن صلاها منكم ضُعِّفَ له أجرُها ضعفين، ولا صلاة بعدها حتى يطلع الشاهد\".\nقال الليث: وسمعت هذا الحديث من خير بن نعيم بهذا الإسناد. وأبو صالح لم يذكر في حديث الليث عن خير بن نعيم (^٣)، هذه الكلمة: \"ولا صلاة بعدها حتى يطلع الشاهد\". وذكره (^٤) في حديث يزيد بن أبي حبيب عن خير بن نعيم (^٥).\n_________\n(^١) هو علي بن عبد الرحمن بن محمد بن المغيرة المصري وعَلّان -بفتح المهملة وتشديد اللام- لقبه مات سنة ٢٧٢ هـ. وثقه ابن يونس، وقال ابن أبي حاتم: صدوق، وقال الحافظ ابن حجر: صدوق أيضا. انظر: الجرح والتعديل ٦/ ١٩٥، وتهذيب الكمال ٢١/ ٥١، والتقريب ص ٤٠٣.\n(^٢) هو كاتب الليث عبد الله بن صالح المصري.\n(^٣) (ابن نعيم) لم يذكر في \"ك\" و\"ط\".\n(^٤) كذا في \"الأصل\". وفي \"ك\" و\"ط\": وذكر بدون هاء الضمير. والأولى تأنيث الضمير لأنّه يعود على \"الكلمة\" وهي مؤنثة.\n(^٥) انظر: تخريج الحديث ١١٠٥ السابق.","vol":"3","page":312},{"text":"١١٠٦ - حدثنا محمد بن أبي خالد الصومعي، نا أحمد بن خالد\n⦗٣١٣⦘ الوهبي (^١)، نا محمد بن إسحاق (^٢)، عن يزيد بن أبي حبيب، عن رجل وخير بن نعيم، عن عبد الله بن هبيرة -وكان ثقة- بهذا الحديث (^٣)، يعارضه حديث سلمة بن الأكوع ﵁ أنّ النبي ﷺ صلى المغرب ساعة غربت الشمس حين غاب حَاجِبُها (^٤).\n_________\n(^١) الوهبي -بفتح الواو والهاء الساكنة وفي آخرها الباء الموحدة- نسبة إلى وهب بن ربيعة بطن من كندة انظر: اللباب ٣/ ٢٨١، والتقريب ص ٧٩.\n(^٢) المدني إمام المغازي.\n(^٣) وقد أخرجه الإمام مسلم ﵀ عن زهير بن حرب، عن يعقوب بن إبراهيم، عن أبيه، عن ابن إسحاق به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها ١/ ٥٦٨. وابن إسحاق مدلس وقد صرح بالتحديث عند مسلم.\n(^٤) حديث سلمة بن الأكوع ﵁ قد أخرجه البخاري ﵀ عن المكي بن إبراهيم، عن يزيد بن أبي عبيد، عن سلمة بن الأكوع ﵁ به. وهو من ثلاثياته ﵀. انظر: صحيحه، كتاب مواقيت الصلاة باب وقت المغرب برقم ٥٦١، ٢/ ٤١ مع الفتح.\nوأخرجه مسلم ﵀ عن قتيبة بن سعيد، عن حاتم بن إسماعيل، عن يزيد بن أبي عبيد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب بيان أن أول وقت المغرب عند غروب الشمس، برقم ٢١٦، ١/ ٤٤١. وسيورده المصنف ﵀ بعد حديث رقم ١١١٩ ووجه المعارضة أنهّم قد صلّوا المغرب فور غروب الشمس، ويبقى الضوء عقب غروبها فلا يُرى النجم إلا بعد زمن، وبذلك تكون الصلاة قد أُدِّيت قبل ظهور النجم.\nقال النووي ﵀ إن المغرب تعجل عقب غروب الشمس وهو أمر مجمع عليه، وقد حكى عن الشيعة فيه شيء لا التفات إليه ولا أصل له، وأما الأحاديث الواردة =\n⦗٣١٤⦘ = في تأخير المغرب إلى قريب سقوط الشفق فكان لبيان جواز التأخير. وأنّها كانت جواب سائل عن الوقت. وحديث سلمة بن الأكوع وما في معناه أخبار عن عادة رسول الله ﷺ المتكررة التي واظب عليها إلا لعذر فالاعتماد عليها. والله أعلم. وقال الحافظ ابن حجر ﵀: استدل بحديث سلمة ﵁ ونحوه على ضعف حديث أبي بصرة ﵁ اهـ. انظر: شرح النووي ٦/ ٢٧٤، والفتح ٢/ ٤٣.","vol":"3","page":312},{"text":"١١٠٧ - حدثني أبو الحسن (^١) محمد بن محمد بن عمر العطار (^٢) ببغداد، نا قتيبة بن سعيد البَلْخِي (^٣)، قال: نا ليث بن سعد، عن خير بن نعيم الحضرمي، عن ابن هبيرة، عن أبي تميم الجَيْشاني، عن أبي بصرة الغفاري ﵁ قال: صلى بنا رسول الله ﷺ صلاة العصر بالمُخمّص (^٤)، فقال: \"إنّ هذه الصلاة فرضت على من كان قبلكم فضيّعوها، فمن حافظ عليها كان له أجرُه مرتين، ولا صلاة بعدها حتى يطلع الشاهد، والشاهد النجم\" (^٥) (^٦).\n_________\n(^١) (ك ١/ ٢٥١).\n(^٢) ويعرف بابن العطار، توفي سنة ٢٦٨ هـ وثقه موسى بن هارون، وعبد الله بن الإمام أحمد بن حنبل. انظر: تاريخ بغداد ٣/ ٢٠٣. ولم أقف عليه في غيره.\n(^٣) النسبة لم يذكر في \"ك\" و\"ط\".\n(^٤) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" و\"ط\" بالمُحَصَّب. انظر: التعليق السابع في حديث ١١٠٥ السابق.\n(^٥) انظر تخريج حديث ١١٠٥ السابق.\n(^٦) بهامش \"ك\": بلغت.","vol":"3","page":314},{"text":"<span data-type='title' id=toc-228>بيان صفة أوّل صلاة المغرب وآخره.</span>","vol":"3","page":315},{"text":"١١٠٨ - حدثنا أبو قلابة (^١)، قال: نا عليّ بن المديني، قال: نا صفوان بن عيسى (^٢)، قال: نا يزيد بن أبي عبيد (^٣)، عن سلمة بن الأكوع ﵁ أنّ رسول الله ﷺ كان يصلي المغرب ساعة غربت الشمس حين يغيب حاجبُها (^٤).\n_________\n(^١) هو الرقاشي.\n(^٢) الزهري أبو محمد البصري.\n(^٣) هو الأسلمي مولى سلمة بن الأكوع ﵁.\n(^٤) انظر: تخريجه في رقم من حديث ١١٠٦ السابق.","vol":"3","page":315},{"text":"١١٠٩ - حدثنا الميموني (^١)، قال: نا مَكِّي (^٢)، قال: نا يزيد بن أبي عبيد، عن سلمة بن الأكوع ﵁ قال: كنّا نصلي مع النبيّ ﷺ المغرب إذا توارت بالحجاب (^٣).\n_________\n(^١) هو عبد الملك بن عبد الحميد.\n(^٢) هو مكي بن إبراهيم أبو السكن البلخي.\n(^٣) انظر: تخريجه في حديث ١١٠٦ السابق.","vol":"3","page":315},{"text":"١١١٠ - حدثنا أبو قلابة، قال: نا القعنبي، ح\nوحدثنا أبو أمية، قال: نا يحيى بن صالح (^١)، ح\n⦗٣١٦⦘ وحدثنا فضلك [الرازي] (^٢)، قال: نا قتيبة قالوا: نا حاتم بن إسماعيل (^٣)، قال: نا يزيد بن أبي عبيد، عن سلمة بن الأكوع ﷺ أنّ رسول الله ﷺ كان يصلي المغرب إذا غربت الشمس وتوارت بالحجاب (^٤).\nذكر أحمد بن يوسف قال: (^٥) نا عمر بن عبد الله بن رزين، قال: نا إبراهيم بن طهمان، عن حجاج بن حجاج، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو ﵁ قال: سئل رسول الله ﷺ عن وقت الصلوات، وذكر الحديث وقال فيه: \"ووقت صلاة المغرب إذا غابت الشمس ما لم يسقط الشفق، ووقت صلاة العشاء إلى نصف الليل\" (^٦).\n_________\n(^١) هو الوُحَاظِيّ -بضم الواو وتخفيف المهملة ثم معجمة- انظر: التقريب ص ٥٩١، والكاشف ٢/ ٣٦٨.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) أبو إسماعيل المدني مات سنة ١٨٦ هـ / روى له الجماعة، قال الإمام أحمد: حاتم بن إسماعيل أحب إليّ من الدراوردي، زعموا أن حاتمًا كان فيه غفلة إلا أن كتابه صحيح. ووثقه ابن سعد، وابن معين، والعجلي، والدارقطني، والذهبي مطلقًا. انظر: الطبقات ٥/ ٤٢٥، والتاريخ ٢/ ٩١، وتاريخ الدارمي ص ٩٥، وتاريخ الثقات ص ١٠١، والجرح والتعديل ٣/ ٢٥٨، وتهذيب الكمال ٥/ ١٨٧، والكاشف ٢/ ٣٠٠، والميزان ١/ ٤٢٧، وهدي الساري ص ٣٩٥، والتقريب ص ١٤٤.\n(^٤) انظر: تخريجه في حديث رقم ١١٠٦ السابق.\n(^٥) (قال) لم يذكر في \"ك\" و\"ط\".\n(^٦) انظر: تخريجه في حديث ١٠٧٤ السابق.","vol":"3","page":315},{"text":"١١١١ - حدثنا محمد بن عوف الحمصي، قال: نا أبو المغيرة، نا\n⦗٣١٧⦘ الأوزاعي، قال: نا أبو النَّجاشي، قال: نا رافع بن خديج ﵁ قال: كنّا نصلي المغرب على عهد رسول الله ﷺ فينصرف أحدنا وإنه لينظر إلى مواقع نبله (^١).\nقَال مسلم ﵀ نا أبو غسان، قال: نا معاذ بن هشام، عن أبيه عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو ﵁ أنّ نبي الله ﷺ قال: \"إذا صلّيتم الفجر فإنّه وقتٌ إلى أن يطلع [قرن] الشمس الأول (^٢)، ثم إذا صلّيتم (^٣) الظهر فإنّه وقتٌ إلى أن يحضر العصر، ثم إذا صلّيتم العصر فإنّه وقت إلى أن تصفر الشمس، فإذا صلّيتم\n⦗٣١٨⦘ المغرب فإنّه وقتٌ إلى أن يسقط الشفق، فإذا (^٤) صلّيتم العشاء فإنّه وقتٌ إلى نصف الليل\" (^٥).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن محمد بن مهران الرازي عن الوليد بن مسلم، عن الأوزاعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب بيان أن أول وقت المغرب عند غروب الشمس، برقم ٢١٧، ١/ ٤٤١.\nوأخرجه البخاري ﵀ عن محمد بن مهران أيضًا عن الوليد بن مسلم به.\nانظر: صحيحه، كتاب مواقيت الصلاة، باب وقت المغرب برقم ٥٥٥، ٢/ ٤٠.\nو\"مواقع نبله\" بفتح النون وسكون الموحدة أي المواضع التي تصل إليها سهامه إذا رمى بها، والنبل مؤنثة لا واحد لها من لفظها. انظر: الصحاح ٥/ ١٨٣٣، والنهاية ٥/ ١٠، والفتح ٢/ ٤١.\n(^٢) سقطت من \"الأصل\" كلمة (قرن) والمقصود إلى أن يطلع قرن الشمس الأول كما في صحيح مسلم -رحمه الله تعالى-.\nوفي \"ك\" و\"ط\": إلى أن تطلع الشمس.\n(^٣) (ك ١/ ٢٥٢).\n(^٤) هكذا في \"الأصل\" وصحيح مسلم، وفي \"ك\" و\"ط\": وإذا بالواو.\n(^٥) وقد أخرجه مسلم ﵀ عن أبي غسان المسمعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧١، ١/ ٤٢٦.","vol":"3","page":316},{"text":"<span data-type='title' id=toc-229>باب (^١) صفة وقت صلاة العشاء وإثبات التختّم في الخنصر (^٢) اليسرى.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\". وبعدها كلمة (بيان) في النسخ الأخرى.\n(^٢) الخنصر -كزبرج، وتفتح الصاد مع بقاء كسر الأول فيصير من نظائر درهم- الإصبع الصغرى، مؤنث والجمع الخناصر. انظر: الصحاح ٢/ ٦٤٦، وتاج العروس ١١/ ٢٢٩.","vol":"3","page":319},{"text":"١١١٢ - حدثنا محمد بن إسماعيل بن سالم (^١)، وعباس بن محمد، ومحمد بن إسحاق (^٢)، وهلال بن العلاء وأبو حميد (^٣)، قالوا: نا حجاج بن محمد، عن ابن جريج قال: حدثني (^٤) المغيرة بن حَكِيم (^٥)، عن أم كلثوم بنت أبي بكر أنّها أخبرته عن عائشة أم المؤمنين ﵂ أنها قالت: أعتم (^٦) النبيّ ﷺ ذات ليلة حتى ذهب عامّة الليل، وحتى نام أهل المسجد، ثم خرج فصلّى، وقال: \"إنّه لَوقتُها لولا أن أشقّ على أمتي\" (^٧).\n_________\n(^١) وهو الصائغ الكبير.\n(^٢) هو الصاغاني.\n(^٣) هو عبد الله بن محمد المصيصي.\n(^٤) وفي \"ك\" و\"ط\": أخبرني.\n(^٥) الصنعاني.\n(^٦) \"أَعْتم\" أي إذا دخل في العتمة، والمراد أخرها حتى اشتدت عتمة الليل وهي ظلمته.\nانظر: الصحاح ٥/ ١٩٧٩، والنهاية ٣/ ١٨١، وشرح النووي ٥/ ٢٧٥.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله عن حجاج بن محمد به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب وقت صلاة العشاء وتأخيرها برقم ٢١٩، ١/ ٤٤٢.","vol":"3","page":319},{"text":"١١١٣ - حدثنا يونس بن عبد الأعلى، قال: أنا ابن وهب، قال: أخبرني أبن جريج، قال: أخبرني المغيرة بمثله (^١).\n_________\n(^١) انظر: تخريج الحديث ١١١٢ السابق.","vol":"3","page":320},{"text":"١١١٤ - حدثنا إبراهيم بن مرزوق وجعفر بن محمد الصائغ (^١)، قالا: نا عفان بن مسلم، ح\nوحدثنا محمد بن حيويه قال: نا أبو سلمة (^٢)، ح\nوحدثنا الربيع بن سليمان (^٣) قال: أنا أسد بن موسى (^٤)، ح\n⦗٣٢١⦘ وحدثنا يزيد بن عبد الصمد (^٥)، قال: نا آدم (^٦)، قالوا: نا حماد بن سلمة، قال: أنا ثابت أنّهم سألوا أنس بن مالك ﵁ عن خاتم رسول الله ﷺ هل كان لرسول الله ﷺ خاتم؟ فقال: نعم. أخر رسول الله ﷺ العشاء الآخرة ذات ليلة حتى ذهب شطر الليل -أو إلى شطر الليل- فجاء فقال: \"إنّ الناس قد صلّوا وناموا، وإنّكم لن تزالوا في صلاة ما انتظرتم الصلاة\".\nقال أنس ﵁: فكأنّي أنظر إلى وبيص (^٧) خاتمه من فضة ورفع (^٨) يده اليسرى. وهذا لفظ حديث عفّان وأسد، وقال آدم: كأنّي أنظر إلى وبيص خاتمه في يده اليسرى (^٩).\n_________\n(^١) أبو محمد البغدادي.\n(^٢) هو موسى بن إسماعيل التبوذكي.\n(^٣) (ابن سليمان) لم يذكر في \"ك\" و\"ط\".\n(^٤) هو أسد بن موسى بن إبراهيم بن الوليد بن عبد الملك بن مروان القرشي الأموي، المصري، ولد سنة ١٣٢ هـ وتوفي سنة ٢١٢ هـ / خت د س، قال البخاري مشهور الحديث يقال له أسد السنة، ووثقه النسائي وقال: لو لم يصنف كان خيرا له، وابن يونس، وقال: حدث بأحاديث منكرة وهو ثقة فأحسب الآفة من غيره، ووثقه أيضا ابن قانع والعجلي، والبزار، وغيرهم. وقال الخليلي: مصري صالح. وقال الإمام الذهبي: الحافظ الملقب بأسد السنة وما علمت به بأسًا إلا أنّ ابن حزم ذكره في كتاب الصيد فقال: منكر الحديث. وقال أيضا: ضعيف. وهذا تضعيف مردود اهـ.\nوقال الحافظ ابن حجر: صدوق يغرب وفيه نصب. اهـ.\nوالذي يترجح في ترجمته والله أعلم أنَّه \"ثقة روى أحاديث منكرة والآفة من غيره ولم يذكر ببدعة\". ولم أجد رميه بالنصب في غير التقريب ولعله سبق قلم. والله ﷾ أعلم. انظر: التاريخ الكبير ١/ ٢/ ٤٩، وتاريخ الثقات ص ٦٢، والإرشاد =\n⦗٣٢١⦘ = ١/ ٢٦٢، وتهذيب الكمال ٢/ ٥١٢، والمحلى ٢/ ٩٠، والميزان ١/ ٢٠٧، والكاشف ١/ ٢٤١، ومن تكلم فيه وهو موثق ص ٤٣، و٧/ ٤٧٢، وهدي الساري ص ٤٥٦، والتهذيب ١/ ٢٣٦، والتقريب ص ٣٧، وص ١٠٤.\n(^٥) هو يزيد بن محمد بن عبد الصمد الدمشقي.\n(^٦) هو ابن أبي إياس العسقلاني.\n(^٧) \"الوبيص\" -بموحدة وآخره مهملة- أي البريق واللمعان، والخاتم -بكسر التاء وفتحها- ويقال: الخيتام والخاتام كله بمعنى والجمع خواتيم. انظر: الصحاح ٣/ ١٠٦٠، و٥/ ١٩٠٨، والفتح ١٠/ ٣٢٢.\n(^٨) والرافع أنس ﵁.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن نافع العبدي، عن بهز بن أسد العمى، عن حماد بن سلمة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة =\n⦗٣٢٢⦘ = باب وقت العشاء وتأخيرها، برقم ٢٢٢، ١/ ٤٤٣.\nوأخرجه البخاري -رحمه الله تعالى- عن عبدان عن يزيد بن زريع عن حميد عن أنس ﵁ به. انظر: صحيحه، كتاب اللباس، باب فص الخاتم برقم ٥٨٦٩، ١٠/ ٣٢١.","vol":"3","page":320},{"text":"١١١٥ - حدثنا يونس بن حبيب، قال: نا أبو داود، ح\nوحدثنا أحمد بن يحيى السابري (^١) قال: نا عفان بن سيار (^٢)، قالا: نا قُرّة بن خالد (^٣)، عن قتادة عن أنس بن مالك (^٤) ﵁ قال: انتظرنا النبيّ ﷺ حتى كان قريبًا من نصف الليل، قال: فجاء النبيّ ﷺ فصلّى بنا فأقبل علينا، قال: فكأنّي أنظر إلى وبيص خاتمه في يده من فضة (^٥).\n_________\n(^١) (ك ١/ ٢٥٣).\n(^٢) عفان -بتشديد الفاء- ابن سيار -بمهملة ثم تحتانية ثقيلة- الباهلي. مات سنة ١٨١ هـ روى له النسائي، قال أبو حاتم: شيخ، وذكره ابن حبان في الثقات، وقال البخاري: لا يعرف بكبير حديث. وقال العقيلي: لا يتابع على رفع حديثه. وقال أبو زرعة: ربما أنكر وذكر غير حديث منكر من رواياته وأساء الرأي فيه، وقال الذهبي: ليس بحجة وصل حديثا مرسلًا. وقال الحافظ ابن حجر: صدوق يهم. انظر: التاريخ الكبير ٧/ ت ٣٢٩، وأبو زرعة الرازي ص ٣٦٧، والضعفاء الكبير ٣/ ٤١٤ ن والثقات ٨/ ٥٢٢، والجرح والتعديل ٧/ ٣٠، وتهذيب الكمال ٢٠/ ١٥٩، والكاشف ٢/ ٢٧، وديوان الضعفاء الترجمة ٢٨٥٠، والتقريب ص ٣٩٣.\n(^٣) السدوسي البصري.\n(^٤) (ابن مالك) لم يذكر في \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن حجاج بن الشاعر، عن أبي زيد سعيد بن =\n⦗٣٢٣⦘ = الربيع، عن قرة بن خالد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها برقم ٢٢٣، ١/ ٤٤٣. وعنده نظرنا، وعند المصنف انتظرنا؛ وهما بمعنى. انظر: الصحاح ٢/ ٨٣٠، والمصباح المنير ص ٢٣٤.","vol":"3","page":322},{"text":"١١١٦ - حدثنا أحمد بن عبد الحميد الحارثي، قال: نا أبو أسامة، عن بريد (^١)، عن جده أبي بردة، عن أبي موسى ﵁ قال: كنت أنا وأصحابي الذين قدموا معي في السفينة نزولًا (^٢) في بقيع بُطْحان (^٣)، ورسول الله ﷺ بالمدينة فكان (^٤) يتناوب رسولَ الله ﷺ عند صلاة\n⦗٣٢٤⦘ العشاء كل ليلة نفرٌ منهم، قال أبو موسى ﵁ فوافَقْنا رسولَ الله ﷺ أنا وأصحابي وله بعض الشغل (^٥) في بعض أمره حتى أعتم بالصلاة حتى ابهارّ (^٦) الليل، ثم خرج رسول الله ﷺ فصلى بهم فلمّا قضى صلاته قال لمن حضره: \"على رسلكم (^٧) أعلمكم وأبشروا فإنّ من نعمة الله عليكم أنَّه ليس من الناس أحد يصلي هذه الصلاة (^٨) غيرُكم\" أو قال: \"ما صلى هذه الساعة أحد غيركم\" لا يدري (^٩)، أيَّ الكلمتين قال (^١٠).\nقال أبو موسى: فرجعنا فرحين بما سمعنا من رسول الله ﷺ (^١١).\n_________\n(^١) بريد -بالموحدة والراء المهملة بلفظ التصغير- هو ابن عبد الله بن أبي بردة بن أبي موسى الأشعري ﵁، روى له الجماعة، أحد الأثبات، إلا أنّ أبا حاتم قال: يكتب حديثه وليس بالمتين، وقال الإمام أحمد: روى مناكير، قال ابن عدي: … وقد اعتبرت حديثه فلم أر فيه حديثا أنكره وأنكر ما روى هذا الحديث الذي ذكرته (إذا أراد الله ﷿ بأمة خيرًا قبض نبيها قبلها) وهذا طريق حسن، ورواه ثقات وأدخله قوم في صحاحهم، وأرجو أن لا يكون به بأس. وقال الإمام الذهبي في الكاشف: صدوق، وقال الحافظ ابن حجر: في هدي الساري: احتج به الأئمة كلهم، والإمام أحمد وغيره يطلقون المناكير على الأفراد المطلقة. وفي التقريب: ثقة يخطئ قليلا. انظر: العلل ١/ ٢٣٤، والضعفاء الكبير ١/ ١٥٧، والجرح والتعديل ٢/ ٤٢٦، والكامل ٢/ ٦٢، وتهذيب الكمال ٤/ ٥٠، والكاشف ١/ ٢٦٥، وهدي الساري ص ٣٩٢، والتقريب ص ١٢١.\n(^٢) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" و\"ط\": نزول بالرفع وهو خطأ.\n(^٣) البقيع -بفتح الموحدة- في اللغة: الموضع الذي فيه أروم الشجر من ضروب شتى وهو مضاف إلى وادي بطحان وقد تقدم بيانه في حديث. وانظر المعالم الأثيرة ص ٥٠.\n(^٤) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" و\"ط\": وكان بالواو.\n(^٥) هكذا في \"الأصل\" والصحيحين وفي \"ك\" و\"ط\": (وإنه في بعض الشغل …)\n(^٦) \"ابهَارّ\" الليل ابهيرارًا إذا انتصف قاله الأصمعي، مأخوذ من بهرة الشيء وهو وسطه.\nانظر: التاج ١٠/ ٢٦٩.\n(^٧) \"رسلكم\" -بكسر الراء وفتحها لغتان والكسر أفصح وأشهر- أي تأنوا. انظر: الصحاح ٤/ ١٧٠٨، والمصباح المنير ص ٨٦، وشرح النووي ٥/ ٢٧٨.\n(^٨) هكذا في جميع النسخ. وفي الصحيحين: يصلى هذه الساعة، وهو الصواب والله أعلم.\n(^٩) هكذا في جميع النسخ وصحيح البخاري. وفي صحيح مسلم: لا ندري بالنون.\nقال النووي ٥/ ٢٧٦ - رحمه الله تعالى: فيه جواز الحديث بعد صلاة العشاء إذا كان في خير، وإنَّما نهى عن الكلام في غير الخير. اهـ وهذا وجه الجمع بين هذا الحديث وحديث أبي برزة الآتي برقم ١١٢٤ والله أعلم.\n(^١٠) (قال) لم يذكر في \"ك\" و\"ط\".\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي عامر الأشعري وأبي كريب، عن أبي أسامة به. اظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها برقم ٢٢٤، ١/ ٤٤٣. =\n⦗٣٢٥⦘ = وأخرجه البخاري -رحمه الله تعالى- عن محمد بن العلاء -أبي كريب- عن أبي أسامة به.\nانظر: صحيحه، كتاب مواقيت الصلاة، باب فضل العشاء برقم ٥٦٧، ٢/ ٤٧ مع الفتح.","vol":"3","page":323},{"text":"١١١٧ - حدثنا الربيع بن سليمان (^١)، قال: نا (^٢) الشافعي، أنا سفيان، عن ابن جريج، عن عطاء (^٣)، عن ابن عباس ﵄، ح\nوحدثنا يوسف بن مسلّم وأبو حميد، قالا: نا حجاج (^٤)، عن ابن جريج، قلت لعطاء: أيُّ حين أحبُّ إليك أَنْ أصلي العتمة إمامًا أو خِلوًا (^٥)؟ قال: سمعت ابن عباس ﵄ يقول: أعتم رسول الله ﷺ ذات ليلة بالعتمة حتى رقد الناسُ واستيقظوا، فقام عمر ﵁ فقال: الصلاة الصلاة. قال عطاء، قال ابن عباس ﵄ فخرج علينا رسول الله ﷺ فكأنّي أنظر إليه الآن (^٦) يقطر رأسه واضعًا يده على شق رأسه، فاستثبتُّ عطاءً كيف وضع النبيّ ﷺ يده على رأسه؟ فأومأ إليّ كما أشافهك، فبدّد عطاء بين\n⦗٣٢٦⦘ أصابعه شيئًا (^٧) من تبديد ثم وضعها فانتهى أطراف أصابعه إلى مقدم الرأس، ثم ضمها (^٨) يُمرُّها كذلك على الرأس حتى مست إبهاماه (^٩) طرفَ الأذن ممّا يلي الوجه، ثم على الصُّدْغِ (^١٠)، وناحية الجبين لا يُقَصِّر ولا يَبْطِش (^١١)، إلا كذلك، ثم قال ﷺ: \"لولا أن أشق على (^١٢) أمتي لأمرتهم أن لا يصلوا هذه الصلاة إلا كذلك\".\nوهذا لفظ حجاج (^١٣) (^١٤).\n_________\n(^١) (ابن سليمان) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" أبنا.\n(^٣) هو ابن أبي رباح.\n(^٤) هو ابن محمد المصيصي.\n(^٥) الخِلْو -بكسر الخاء المعجمة- أي الخالي المنفرد. انظر: الصحاح ٦/ ٢٣٣١.\n(^٦) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" و\"ط\": فكأنيّ إليه انظر: الآن.\n(^٧) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" و\"ط\" شيء بالرفع وهو خطأ.\n(^٨) \"ضمها\" -بالضاد المعجمة والميم-، هكذا عند المصنف والبخاري - رحمهما الله تعالى -. وعند مسلم -رحمه الله تعالى-: ثم صبها. -بالمهملة والموحدة- وصوبها القاضي عياض -رحمه الله تعالى- قال: لأنّه يصف عصر الماء من الشعر باليد. وتعقبه الحافظ ابن حجر -رحمه الله تعالى- بأن رواية: \"ثم ضمها\" موجِّهة لأن ضم اليد صفة للعاصر. انظر: شرح النووي ٥/ ٢٧٨، والفتح ٢/ ٥١.\n(^٩) \"إبهاماه\" بالتثينة هكذا في رواية حجاج بن محمد المصيصي، عن ابن جريج. وفي رواية عبد الرزاق عنه بالإفراد؛ إبهامه، وقد نبه على ذلك الحافظ ابن حجر -رحمه الله تعالى- انظر: الفتح ٢/ ٥١.\n(^١٠) \"الصُّدْغُ\" ما بين العين والأذن، ويسمى أيضًا الشعر المتدلى عليها صدغًا. انظر: الصحاح ٤/ ١٣٢٣.\n(^١١) أي لا يبطئ ولا يستعجل. انظر: الفتح ٢/ ٥١.\n(^١٢) (ك ١/ ٢٥٣).\n(^١٣) هذه العبارة لم يذكر في \"ك\" و\"ط\".\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق، عن ابن =\n⦗٣٢٧⦘ = جريج به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها برقم ٢٢٥، ١/ ٤٤٤.\nوأخرجه البخاري -رحمه الله تعالى- عن محمود بن غيلان، عن عبد الرزاق به. انظر: صحيحه، كتاب مواقيت الصلاة، باب النوم قبل العشاء لمن غلب برقم ٥٧١، ٢/ ٥٠ مع الفتح.","vol":"3","page":325},{"text":"١١١٨ - وحدثنا (^١) يوسف القاضي، قال: نا إبراهيم بن بشّار الرمادي (^٢)، قال: نا سفيان، عن عمرو بن دينار، عن عطاء، قال سفيان: ونا ابن جريج، عن عطاء، عن ابن عباس ﵄ ولم يذكر عمرٌو ابنَ عباس ﵄ قال: أخّر النبيّ ﷺ العشاء ذات (^٣)\n⦗٣٢٨⦘ ليلة، وذكر الحديث.\n[وروى هذا الحديثَ ابن أبي عمر (^٤)، عن سفيان مجودًا (^٥)، عن عمرو، عن عطاء، عن ابن عباس ﵄ وهو عندي خطأ - إن شاء الله - لأنّ إبراهيم بن بشّار الرمادي -كان ثقة- من كبار أصحاب سفيان وممّن سمع قديمًا منه، وقد بيّن أنّ ابن عيينة لم يجاوز به عطاء وكذلك الشافعي -رحمه الله تعالى- لم يذكر حديث عمرو فلو كان متصلًا لأدخله أبو الحسين (^٦) -عندي (^٧) - في كتابه، ولم أره أدخله] (^٨) (^٩).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": وحدثناه بهاء الضمير.\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\"، وهو -بفتح الراء المهملة والميم، وفي آخرها الدال المهملة- نسبة إلى موضعين: رمادة اليمن ورمادة فلسطين.\nوإبراهيم بن بشار من رمادة اليمن مات سنة ٢٢٨ هـ روى له أبو داود، والترمذي، وثقه المصنف -رحمه الله تعالى- ويحيى بن الفضل، وابن حبان، ودافع عنه، والحاكم، وابن عدي، وضعفه ابن معين، والإمام أحمد، والنسائي، والذهبي، وقال البخاري: يهم في الشيء بعد الشيء وهو صدوق، وقال أبو حاتم: صدوق، وقال الإمام الذهبي في الكاشف: مكثر مغرب عن ابن عيينة، وله قليل عن جماعة. وقال الحافظ ابن حجر: حافظ له أوهام. انظر: التاريخ الكبير ١/ ١/ ٢٧٧، الضعفاء الكبير ١/ ٤٧، والجرح والتعديل ٢/ ٨٩، وتهذيب الكمال ٢/ ٥٦، والأنساب ٣/ ٨٨، والميزان ١/ ٢٣، والكاشف ١/ ٢٠٩، والكامل ١/ ٢٦٦، والتقريب ص ٨٨.\n(^٣) هذه الكلمة في هامش \"الأصل\".\n(^٤) هو محمد بن يحيى بن أبي عمر العدني، مات سنة ٢٤٣ هـ / م ت س ق، وثقه الإمام أحمد، وابن معين، والدارقطني، ومسلمة بن قاسم، وذكره ابن حبان في الثقات، قال أبو حاتم: كان رجلًا صالحًا، وكان به غفلة، ورأيت عنده حديثًا موضوعًا حدث به عن ابن عيينة، وكان صدوقًا. اهـ. ويفهم من قوله هذا -رحمه الله تعالى- أن ذلك حصل منه ذهولًا والآفة من غيره. وقال الحافظ ابن حجر: صدوق صنف المسند وكان لازم ابن عيينة، وأشار إلى قول ابن أبي حاتم فيه. وقال الإمام الذهبي في الكاشف: الحافظ. انظر: التاريخ ٢/ ٥٤٢، والجرح والتعديل ٨/ ١٢٤، والثقات ٩/ ٩٨، وتهذيب الكمال ٢٦/ ٦٣٩، والكاشف ٢/ ٢٣٠، والتقريب ص ٥١٣.\n(^٥) في \"ك\" و\"ط\" مجود بالرفع وهو خطأ.\n(^٦) يعني الإمام مسلم بن الحجاج صاحب الصحيح.\n(^٧) أي: في نظري.\n(^٨) ما بين المعقوفتين سقط من \"الأصل\".\n(^٩) وقد أخرج ابن حبان -رحمه الله تعالى- رواية ابن أبي عمر هذه في صحيحه عن =\n⦗٣٢٩⦘ = شيخه إسحاق بن إبراهيم بن إسماعيل عنه به. انظر: صحيحه، كتاب الصلاة باب مواقيت الصلاة برقم ١٥٣٣، ٤/ ٤٠٠.\nوتوضيح ما ذكره المصنف -رحمه الله تعالى- هنا هو أن الحديث من رواية إبراهيم بن بشار عن سفيان، عن ابن جريج، عن عطاء، عن ابن عباس ﵄ متصل. انظر: تخريجه في حديث ١١١٢ السابق. ومن رواية سفيان عن عمرو بن دينار، عن عطاء مرسل.\nوخطأ وصله من ابن أبي عمر، عن سفيان، عن عمرو، عن عطاء، عن ابن عباس ﵄، وأكد ذلك بأدلة منها أن إبراهيم بن بشار الرمادي ثقة من كبار أصحاب ابن عيينة قديم السماع منه قد بين أن سفيان لم يجاوز به عطاء من طريق عمرو … اهـ.\nوالأمر كما قال -رحمه الله تعالى- فقد تابع إبراهيم الرمادي على إرساله من طريق عمرو الحميدي في مسنده، وهو أثبت الناس في ابن عيينة، وقال عقب إخراجه: كان سفيان ربما حدث بهذا الحديث عن عمرو، وابن جريج فأدرجه عن ابن عباس ﵄ فإذا ذكر فيه الخبر، فقال: حدثنا أو سمعت أخبر بهذا يعني عن عمرو، عن عطاء مرسلًا. وعن ابن جريج عن عطاء عن ابن عباس ﵄ موصولًا. وتابعه أيضا على الإرسال من طريق عمرو الإمام علي بن المدني عند البخاري -رحمه الله تعالى-.\nورواه أحمد بن عبدة عند ابن خزيمة، وسعيد بن منصور عند الطبراني، عن سفيان، مدرجًا كما قال الحميدي، وعدّ الحافظ ابن حجر ذلك وهمًا منهما، كما عدّ -رحمه الله تعالى- وصله من محمد بن مسلم الطائفي من طريق عمرو بن دينار من أوهامه، وقال: إنَّه موصوف بسوء الحفظ، ووهّم أيضًا عبدة بن عبد الرحيم وعمار بن =\n⦗٣٣٠⦘ = الحسن اللذين روياه، عن سفيان فاقتصرا على طريق عمرو وذكرا فيه ابن عباس ﵄، ثم قال الحافظ: إن محمد بن منصور قد رواه عن سفيان مفصلًا، وأنّ ابن أبي عمر رواه في موضعين، عن ابن عيينة مفصلًا على الصواب أيضًا. اهـ\nولكن الموجود من رواية ابن أبي عمر عن سفيان عند المصنف، وابن حبان كما سبق، ورواية محمد بن منصور عند النسائي، ورواية محمد بن أحمد بن أبي خلف أيضا عند الدارمي، كلها موصولة من طريق عمرو مثل رواية عبدة بن عبد الرحيم، وعمار بن الحسن، السابقة، ولم أقف على رواية ابن أبي عمر، ومحمد بن منصور المفصلة على الصواب كما قال الحافظ -رحمه الله تعالى- والله ﷾ أعلم. انظر: مسند الحميدي ١/ ٢٣٠، برقم ٤٩٢، وصحيح البخاري مع فتح الباري ١٣/ ٢٢٤، وسنن النسائي ١/ ٢٨٧، برقم ٥٣١، كتاب المواقيت باب ما يستحب من تأخير العشاء، وسنن الدارمي كتاب الصلاة باب ما يستحب من تأخير العشاء ١/ ٢٧٦، وصحيح ابن خزيمة ١/ ١٧٦، برقم ٣٤٢، والمعجم الكبير ١١/ ١٣٦، برقم ١١٣٩١، وصحيح ابن حبان ٤/ ٤٠٠، برقم ١٥٣٣، كتاب التمني باب ما يجوز من اللو برقم ٧٢٣٩.","vol":"3","page":327},{"text":"١١١٩ - حدثنا يوسف بن مسلّم قال: نا حجاج، قال: حدثني الليث عن عُقيل، عن ابن شهاب، عن عروة بن الزبير، أنّ عائشة ﵂ أخبرته أنّ رسول الله ﷺ أعتم ليلة من الليالي بالعشاء، وهي التي يقولها الناس صلاة العتمة، قالت: فلم يخرج رسول الله ﷺ حتى قال عمر بن الخطاب ﵁: نام النساء والصبيان. قالت (^١): فخرج رسول الله ﷺ فقال لأهل المسجد حين خرج عليهم: \"ما ينتظرها أحد\n⦗٣٣١⦘ من أهل الأرض غيرُكم\" وذلك قبل أن يفشو الإسلام في الناس (^٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": قال.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن الليث، عن أبيه شعيب، عن جده الليث به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها ١/ ٤٤٢.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير عن الليث به. انظر: صحيحه، كتاب مواقيت الصلاة، باب فضل العشاء برقم ٥٦٦، ٢/ ٤٧ مع الفتح.","vol":"3","page":330},{"text":"١١٢٠ - حدثنا حمدان بن الجنيد الدقاق، ومحمد بن يحيى (^١)، قالا: نا يعقوب بن إبراهيم بن سعد، قال: نا ابن أخي الزهري، عن عمه قال: أخبرني عروة بن الزبير أنّ عائشة ﵂ أخبرته أنّ رسول الله ﷺ أعتم فذكر مثله (^٢).\n_________\n(^١) هو الذهلي.\n(^٢) انظر: تخريج الحديث ١١١٩ السابق.","vol":"3","page":331},{"text":"١١٢١ - حدثنا أبو داود الحراني، قال: نا يحيى بن حَمَّاد (^١)، قال: نا أبو عوانة، عن سماك بن حرب (^٢)، عن جابر بن سرة ﵁ قال: كان النبيّ ﷺ يصلي الصلوات نحوًا (^٣) من صلاتكم غير أنَّه كان يؤخّر العتمة شيئا (^٤).\n_________\n(^١) هو يحيى بن حماد بن أبي زياد الشيباني مولاهم.\n(^٢) سِمَاك -بكسر أوله، وتخفيف الميم- هو أبو المغيرة الكوفي. انظر: التقريب ص ٢٥٥.\n(^٣) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" و\"ط\": ونحوًا بالواو ويبدو أنَّه خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى وقتيبة بن سعيد، وأبي بكر بن أبي شيبة كلهم عن أبي الأحوص به. انظر: صحيحه، كتاب المساجد ومواضع =\n⦗٣٣٢⦘ = الصلاة، باب وقت العشاء وتأخيرها، برقم ٢٢٦، ١/ ٤٤٥.","vol":"3","page":331},{"text":"١١٢٢ - حدثنا أبو قلابة قال: نا يحيى (^١)، قال: نا أبو الأحوص، عن سماك بن حرب، عن جابر بن حمرة ﵁ أنّ النبيّ ﷺ كان يؤخّر صلاة العشاء الآخرة (^٢).\n_________\n(^١) هو ابن يحيى النيسابوري.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد وأبي كامل الجحدري عن أبي عوانة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها برقم ٢٢٧، ١/ ٤٤٥.","vol":"3","page":332},{"text":"<span data-type='title' id=toc-230>بيان إباحة تعجيل العشاء، وكراهية النوم قبلها، والحديث بعدها، والدليل على أنّهما على الإباحة (^١)، بتأخير (^٢) الإقامة لانتظار أهل المسجد وتعجيلهَا إذا اجتمعوا.</span>\n_________\n(^١) هكذا وردت الترجمة في جميع النسخ وتحتاج إلى إضافة كلمة \"وتأخيرها\" حتى يستقيم السياق. فيكون: بيان إباحة تعجيل العشاء وتأخيرها وكراهية النوم قبلها والحديث بعدها، والدليل على أنّهما على الإباحة إلخ والله أعلم.\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\": تأخير بدون الباء.","vol":"3","page":333},{"text":"١١٢٣ - حدثنا يونس بن حبيب (^١) قال: نا أبو داود، قال: نا شعبة، ح\nوحدثنا أبو قلابة، وأبو داود السجستاني، قالا: نا أبو عمر الحوضي، قال: نا شعبة، عن سَيَّار ابن سلامة أبي المنهال أنَّه سمع أبا برزة، وسأله أبي فقال: كيف كانت (^٢) صلاتكم مع رسول الله ﷺ، فقال: كان يصلي بنا (^٣) الهجير التي تسمونها أنتم الظهر حين تدحض الشمس، ويصلي بنا العصر والشمس حيَّة، ونسيت ما قال في المغرب، وكان يصلي بنا العشاء لا يبالي أن يؤخرها إلى ثلث الليل، وكان لا يحبّ النومَ قبلها\n⦗٣٣٤⦘ ولا الحديث بعدها، وكان يصلي بنا الفجر فينصرف أحدنا، وهو يعرف جليسه (^٤)، وكان يقرأ بنا فيها من الستين إلى المائة (^٥).\n_________\n(^١) (ك ١/ ٢٥٥).\n(^٢) هكذا في \"الأصل\" وصحيح البخاري. وفي \"ك\" و\"ط\": كان، والتذكير والتأنيث في مثل هذا جائز والله ﷾ أعلم.\n(^٣) (بنا) لم يذكر في \"ك\" و\"ط\".\n(^٤) هكذا في \"الأصل\" والصحيحين، وفي \"ك\" و\"ط\": وهو لا يعرف جليسه، وهو خطأ.\n(^٥) انظر: تخريجه في حديث ١٠٥٧ السابق، وهو في سنن أبي داود كتاب الصلاة باب في وقت صلاة النبي ﷺ كيف كان يصليها برقم ٣٩٨، ١/ ١٢٨. وانظر -أيضا- حديث ١١١٧ السابق.","vol":"3","page":333},{"text":"١١٢٤ - حدثنا يزيد بن عبد الصمد الدمشقي قال: نا آدم بن أبي إياس، قال: نا شعبة بإسناده نحوه (^١).\nورواه هلال بن بشر (^٢)، قال: نا عبد الوهاب (^٣)، عن خالد [الحَذاء] (^٤)، عن أبي المنهال، بنحوه (^٥).\n_________\n(^١) انظر: تخريج الحديث ١٠٥٦ السابق، وأخرجه البخاري -رحمه الله تعالى- أيضا عن آدم بن أبي إياس به. انظر: صحيحه، كتاب الأذان، باب القراءة في الفجر برقم ٧٧١، ٢/ ٢٥١ مع الفتح.\n(^٢) أبو الحسن البصري إمام مسجد يونس الأحدب.\n(^٣) هو ابن عبد المجيد الثقفي.\n(^٤) الزيادة من \"ك\" و\"ط\".\n(^٥) وقد أخرج البخاري -رحمه الله تعالى- ما علقه المصنف هنا عن محمد بن سلام عن عبد الوهاب الثقفي به. انظر: صحيحه، كتاب مواقيت الصلاة، باب ما يكره من النوم قبل العشاء برقم ٥٦٨، ٢/ ٤٩ مع الفتح.","vol":"3","page":334},{"text":"١١٢٥ - حدثنا أبو قلابة قال: نا وهب بن جرير (^١)،\n⦗٣٣٥⦘ وعبد الصمد بن عبد الوارث، قالا: نا شعبة، عن سعد بن إبراهيم، عن محمد بن عمرو بن حسن (^٢)، قال: كان الحجاج يؤخر الصلاة فسألت جابر بن عبد الله ﵄ فقال: كان النبيّ (^٣) ﷺ يصلّي الظهر إذا زالت الشمس، والعصر والشمس حيّة، والمغرب إذا غابت الشمس، والعشاء إن رأى في الناس قلّة أخّر وإن رأى فيهم كثرة عجّل، والصبح بغلَس (^٤).\n_________\n(^١) هو وهب بن جرير بن حازم أبو عبد الله الأزدي.\n(^٢) هو محمد بن عمرو بن الحسن بن علي بن أبي طالب ﵄.\n(^٣) وفي \"ك\" و\"ط\" رسول الله.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار كلهم عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالصبح في أول وقتها … برقم ٢٣٣، ١/ ٤٤٦.\nوأخرجه البخاري -رحمه الله تعالى- عن مسلم بن إبراهيم، عن شعبة به. انظر: صحيحه، كتاب مواقيت الصلاة، باب وقت العشاء إذا اجتمع الناس أو تأخروا برقم ٥٦٥، ٢/ ٤٧ مع الفتح.","vol":"3","page":334},{"text":"١١٢٦ - حدثنا عمار بن رجاء، قال: نا أبو داود (^١)، قال: نا شعبة بنحوه (^٢).\n_________\n(^١) هو الطيالسي.\n(^٢) انظر: تخريج الحديث ١١٢٥ السابق.","vol":"3","page":335},{"text":"١١٢٧ - حدثنا (^١) الصاغاني، قال: نا أبو النضر، قال: نا شعبة،\n⦗٣٣٦⦘ عن سعد بن إبراهيم، قال: سمعت محمد بن عمرو بن الحسن، قال: سألنا جابر بن عبد الله ﵄ في زمن الحجاج، وكان يؤخّر الصلاة عن وقت الصلاة، فقال جابر ﵁ كان النبيّ ﷺ يصلي الظهر حين تزول الشمس، والعصر وهي حيّة، أو نقيّة، والمغرب حين تجب الشمس، والعشاء ربما عجّل وربما أخر؛ إذا اجتمع الناس عجّل، وإذا تأخروا أخر، والصبح كانوا -أو كنّا- نصليها بغلس (^٢).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": ح وحدثنا الصغاني.\n(^٢) انظر: تخريج الحديث ١١٢٥ السابق.","vol":"3","page":335},{"text":"١١٢٨ - حدثنا أبو حميد قال: نا (^١) حجاج قال: أخبرني ابن جريج قال: أخبرني نافع (^٢)، عن ابن عمر ﵄ أنّ النبيّ ﷺ شُغِل عن صلاة العتمة ليلة فأخرها حتى رقدنا في المسجد، ثم استيقظنا [ثم رقدنا ثم استيقظنا] (^٣) ثم خرج (^٤) علينا فقال: \"ليس أحد من أهل الأرض الليلة ينتظر هذه الصلاة غيركم\" (^٥).\n_________\n(^١) (ك ١/ ٢٥٦).\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": قال: قال ابن جريج: أبنا نافع.\n(^٣) ما بين المعقوفتين سقط من \"ك\" و\"ط\".\n(^٤) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" و\"ط\": فخرج.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد رافع، عن عبد الرزاق، عن ابن جريج به، انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب وقت العشاء وتأخيرها برقم، ٢٢١، ١/ ٤٤٢.\nوأخرجه البخاري -رحمه الله تعالى- عن محمود بن غيلان عن عبد الرزاق عن ابن =\n⦗٣٣٧⦘ = جريج به. انظر: صحيحه، كتاب مواقيت الصلاة، باب النوم قبل العشاء لمن غلب برقم ٥٧٠، ٢/ ٥٠ مع الفتح.","vol":"3","page":336},{"text":"١١٢٩ - وحدثنا (^١) إسحاق (^٢) الدبري، قال: قرأنا علي عبد الرزاق، عن ابن جريج، أخبرني نافع بإسناده مثله؛ هذه الصلاة غيركم (^٣).\n_________\n(^١) في \"ك\" و\"ط\" (حدثنا) بدون الواو.\n(^٢) (إسحاق) لم يذكر في \"ك\" و\"ط\".\n(^٣) انظر: تخريج الحديث / ١٢٨ السابق، وهو في مصنف عبد الرزاق برقم ٢١١٥، ١/ ٥٥٧.","vol":"3","page":337},{"text":"١١٣٠ - حدثنا عمار [بن رجاء] (^١)، نا الجعفي (^٢)، عن زائدة (^٣)، عن منصور (^٤)، عن الحكم (^٥)، عن نافع عن ابن عمر ﵄ قال: انتظرنا ليلة رسول الله ﷺ لصلاة العشاء الآخرة حتى كان ثلثَ الليل أو بعده، قال: ثم خرج إلينا فلا أدري أشيء (^٦) شغله أو حاجة كانت له في أهله؟ فقال: \"ما أعلم أهل دين ينتظرون\n⦗٣٣٨⦘ هذه الصلاة غيركم، ولولا أن أشق على أمتي لصليت بهم هذه الصلاة هذه الساعة\" ثم أمر بالصلاة فأقيمت (^٧).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) الجعفي -بضم الجيم وسكون العين المهملة وفي آخرها الفاء- نسبة إلى القبيلة وهي جعفي بن سعد العشيرة، والمنسوب هو حسين بن علي بن الوليد مولى الجعفيين.\nانظر: الأنساب ٢/ ٦٧.\n(^٣) هو ابن قدامة الثفقي.\n(^٤) هو ابن المعتمر.\n(^٥) هو ابن عيينة.\n(^٦) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" و\"ط\": شيء بدون همزة الاستفهام.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، وإسحاق بن إبراهيم، عن جرير، عن منصور به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب وقت العشاء وتأخيرها برقم ٢٢٠، ١/ ٤٤٢.","vol":"3","page":337},{"text":"١١٣١ - حدثنا (^١) أبو بكر بن إسحاق (^٢)، أنا ابن أبي مريم (^٣)، عن محمد بن جعفر (^٤)، عن شريك بن أبي نمر (^٥)، عن كريب، عن ابن عباس ﵄ أنَّه (^٦) قال: رقدت في بيت ميمونة ﵂ ليلة كان النبيّ ﷺ عندها لأنظر كيف صلاة النبيّ ﷺ بالليل؟ قال: فتحدث النبيّ ﷺ مع أهله ساعة ثم رقد، وساق الحديث، وفيه: ثم قام فتوضأ واسْتَنَّ (^٧).\n⦗٣٣٩⦘ ورواه ابن أخي ابن وهب، عن عمّه، عن أبي صخر (^٨)، عن شريك بن أبي نمر (^٩).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": أخبرنا.\n(^٢) هو الصاغاني.\n(^٣) هو سعيد بن الحكم بن محمد المصري المعروف بابن أبي مريم.\n(^٤) هو محمد بن جعفر بن أبي كثير الأنصاري المدني.\n(^٥) هو شريك بن عبد الله بن أبي نمير أبو عبد الله المدني.\n(^٦) (أنه) لم يذكر في \"ك\" و\"ط\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن إسحاق، عن ابن أبي مريم به.\nانظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الدعاء في صلاة الليل وقيامه برقم ١٩٠، ١/ ٥٣٠.\nوأخرجه البخاري -رحمه الله تعالى- عن سعيد بن أبي مريم به. انظر: صحيحه، كتاب =\n⦗٣٣٩⦘ = التفسير، باب ﴿إِنَّ في خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ …﴾ الآية برقم ٤٥٦٩، ٨/ ٢٣٥ مع الفتح.\n(^٨) هو حميد بن زياد المدني وهو ابن أبي المُخَارِق صاحب العباء، وكان حاتم بن إسماعيل يسمّيه حميد بن صخر.\nقال ابن حبان: حميد بن زياد مولى بني هاشم وهو الذي يروي عنه حاتم بن إسماعيل، ويقول: حميد بن صخر، إنّما هو حميد بن زياد أبو صخر. وفرّق هو، وابن عدي، والذهبي في كتابيه الميزان والمغني بينهما. والظاهر أن حميد بن زياد المدني هو ابن صخر وعلى ذلك جرى المزي، والذهبي في الكاشف، وابن حجر في كتابيه التهذيب والتقريب. مات سنة ١٨٩ هـ وقيل غير ذلك، بخ م د ت عس ق، قال الإمام أحمد: ليس به بأس وكذلك ابن معين في رواية الدارمي، وقال: ضعيف الحديث في رواية ابن أبي مريم وابن منصور، وقال العجلي: ثقة. وكره ابن حبان في الثقات. وقال النسائي: ليس بالقوي، وقال ابن عدي: هو عندي صالح الحديث إنّما أنكر عليه حديثان، ثم قال في موضع آخر: حميد بن صخر له أحاديث وبعضها لا يتابع عليه. وقال الإمام، الذهبي: مختلف فيه. وقال الحافظ ابن حجر: صدوق يهم اهـ. وقد تابعه هنا محمد بن جعفر عن شريك به. انظر: تاريخ الدارمي ص ٩٥، وتاريخ الثقات ص ١٣٤، والجرح والتعديل ٣/ ٢٢٢، والضعفاء والمتروكين ص ١٦٨، والثقات ٦/ ١٨٨، والكامل ٢/ ٢٦٩، ٢٧٥، وتهذيب الكمال ٧/ ٣٦٦، والميزان ١/ ٦١٢، والكاشف ١/ ٣٥٣، والمغني ١/ ١٩٤، ومن تكلم فيه وهو موثق ص ٧٣، والتهذيب ٣/ ٣٧، والتقريب ص ١٨١.\n(^٩) انظر: تخريج الحديث ١١٣١ السابق.","vol":"3","page":338},{"text":"<span data-type='title' id=toc-231>باب (^١) بيان اسم صلاة العشاء الآخرة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":340},{"text":"١١٣٢ - حدثنا السُّلَمِي قال: نا عبد الرزاق، أنا سفيان (^١)، عن عبد الله بن أبي لبيد (^٢)، عن أبي سلمة، عن ابن عمر ﵄ قال: قال النبي ﷺ: \"إنّها صلاة العشاء فلا تغلبَنَّكم الأعراب على اسم صلاتكم فإنّهم يُعْتِمون عن الإبل\" (^٣).\n_________\n(^١) هو الثوري.\n(^٢) عبد الله بن أبي لبيد -بفتح اللام وكسر الموحدة تحت- خ م د س ق أبو المغيرة المدني أحد الأثبات إلا أنَّه قدري، وقال العقيلي: يخالف في بعض حديثه. انظر: تهذيب الكمال ١٥/ ٤٨، والكاشف ١/ ٥٩٠، والميزان ٢/ ٤٧٥، وهدي الساري ص ٤١٦، والتقريب ص ٣١٩.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع، عن سفيان الثوري به. وأخرجه أيضا عن زهير بن حرب وابن أبي عمر، عن سفيان بن عيينة عن ابن أبي لبيد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب وقت العشاء وتأخيرها برقم ٢٢٨، ٢٢٩، ١/ ٤٤٥.\nوهو في مصنف عبد الرزاق برقم ٢١٥١، ٢١٥٢، ١/ ٥٦٦. وعنده (عن الإبل) كما عند المصنف. وعند الإمام مسلم (بالإبل).","vol":"3","page":340},{"text":"١١٣٣ - حدثنا (^١) أبو أمية، نا قبيصة (^٢)، ح\n⦗٣٤١⦘ وحدثنا أحمد بن عِصَام الأصبهاني قال: نا أبو عامر العقدي، عن سفيان (^٣)، عن عبد الله بن أبي لبيد بإسناده قال النبي ﷺ: \"لا تغلبنكم الأعراب على اسم صلاتكم العشاء إنَّهم يعتمون في الإبل\" (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\": وحدثنا.\n(^٢) هو ابن عقبة السُّوائي.\n(^٣) هو الثوري.\n(^٤) انظر: تخريجه في حديث ١١٣٢ السابق.","vol":"3","page":340},{"text":"١١٣٤ - حدثنا الربيع بن سليمان (^١)، قال: نا الشافعي، قال: أنا سفيان (^٢) بن عيينة، عن ابن أبي لبيد (^٣) عن أبي سلمة بإسناده مثله، ألا إنَّهم يُعْتمون بالإبل (^٤).\nوروَاه وكيع، عن الثوري، فقال: \"إنّها (^٥) تعتم بحلاب الإبل\" (^٦).\n_________\n(^١) (ابن سليمان) لم يذكر في \"ك\" و\"ط\".\n(^٢) (سفيان) لم يذكر في \"ك\" و\"ط\".\n(^٣) (ك ١/ ٢٥٧).\n(^٤) انظر: تخريجه في حديث ١١٣٢ السابق. ووقع في \"الأصل\" بعد هذا الحديث (سقط عني ابن أبي أبي لبيد).\n(^٥) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" فإنها بالفاء.\n(^٦) انظر: تخريجه في حديث ١١٣٢ السابق.","vol":"3","page":341},{"text":"<span data-type='title' id=toc-232>باب بيان (^١) صفة وقت الفجر، وآخر وقتها، وصفة الفجر الذي إذا طلع حل صلاة الفجر (^٢) (^٣)، والدليل على أنّ الفجر هو المستطير الذي تخالطه حمرة </span>(^٤).\n_________\n(^١) (بيان) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": إذا طلع حلت أداء صلاة الفجر إذا صلى الفجر، وهو خطأ.\n(^٣) وهنا زيادة جملة في بقية النسخ عدا \"الأصل\". هي: (وإباحة الأذان بالليل لها).\n(^٤) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" الحمرة بالتعريف.","vol":"3","page":342},{"text":"١١٣٥ - حدثنا يونس بن عبد الأعلى، وشعيب بن عمرو (^١)، وأحمد بن شيبان، قالوا: نا سفيان بن عيينة، عن الزهري، عن عروة، عن عائشة ﵂ قالت: كنّ نساءٌ (^٢) من المؤمنات يصلين مع النبيّ ﷺ صلاة الصبح متلفعات بمروطهن (^٣) ثم يرجعن إلى أهليهن ولا يعرفهن أحد. [زاد ابن شيبان: من الغلس] (^٤) (^٥).\n_________\n(^١) هو أبو محمد الضبعي.\n(^٢) هذه لغة معروفة وجاء بها قوله تعالى: ﴿وأسروا النجوى الذين ظلموا﴾.\n(^٣) يقال: تلفعت المرأة بمرطها أي تلفحت به. وتلففت. انظر: الصحاح ٣/ ١٢٧٩، والنهاية ٤/ ٢٦١. والمرط -بكسر الميم كساء معلّم من خز أو صوف أو غير ذلك.\nانظر: الفتح ٢/ ٥٥.\n(^٤) ما بين المعقوفتين لم يذكر في \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، =\n⦗٣٤٣⦘ = وزهير بن حرب كلهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالصبح في أول وقتها وهو التغليس وبيان قدر القراءة فيها برقم ٢٣٠، ١/ ٤٤٥، دون قوله: \"من الغلس\" وهو مذكور في رواية البخاري المذكورة في هذا التخريج. وعند مسلم أيضا برقم ٢٣١ من طريق يونس، عن ابن شهاب به وانظر أيضا حديث ١١٣٧ - ١١٣٨ التاليين.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب مواقيت الصلاة باب وقت الفجر برقم ٥٧٨، ٢/ ٥٤ مع الفتح.\nولا معارضة بينه وبين حديث أبي بزرة ﵁ أنه ﷺ كان ينصرف من الصلاة حين يعرف الرجل جليسه السابق برقم ١١٢٤، لأن هذا إخبار عن رؤية المتلفعة على بعد وذاك إخبار عن رؤية الجليس. والله أعلم. انظر: الفتح ٢/ ٥٥.","vol":"3","page":342},{"text":"١١٣٦ - حدثنا ابن سالم المكي (^١)، قال: نا الحميدي، نا سفيان، قال: نا الزهري، كما أخبرك الآن، قال: أخبرني عروة بمثله من الغلس (^٢)، وربما قال سفيان من الغبش (^٣) (^٤).\n_________\n(^١) هو محمد بن إسماعيل بن سالم أبو جعفر الصائغ الكبير.\n(^٢) الغلَس: بالتحريك؛ ظلمة آخر الليل. انظر: الصحاح ٣/ ٩٥٦.\n(^٣) الغبش بالتحريك البقية من الليل ويقال: ظلمة آخر الليل والجمع أغباش. انظر: الصحاح ٣/ ١٠١٣.\n(^٤) انظر: تخريجه في حديث ١١٣٥ السابق.","vol":"3","page":343},{"text":"١١٣٧ - وحدثنا (^١) إبراهيم بن مرزوق قال: أنا عثمان بن\n⦗٣٤٤⦘ عمر (^٢)، عن يونس (^٣)، عن الزهري، بمثل حديث ابن عيينة إلى قوله: من الغلس (^٤).\n_________\n(^١) في \"ك\" و\"ط\" بدون واو.\n(^٢) هو عثمان بن عمر بن فارس أبو محمد البصري.\n(^٣) هو الأيلي.\n(^٤) انظر: تخريج الحديث ١١٣٧ السابق. وأخرجه الإمام مسلم أيضًا عن حرملة بن يحيى، عن ابن وهب، عن يونس به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب التبكير بالصبح في أول وقتها وهو التغليس، وبيان قدر القراءة فيها برقم ٢٣١، ١/ ٤٤٦.","vol":"3","page":343},{"text":"١١٣٨ - أخبرنا (^١) العباس بن الوليد بن مزيد (^٢)، قال: حدثني (^٣) أبي قال: سمعت الأوزاعي قال: حدثني الزهري بإسناده، ثم يرجعن إلى بيوتهن قبل أن يُعرَفن. قالت: وكان رسول الله ﷺ إذا سلَّم انصرفن (^٤).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\" و\"ط\" أخبرني.\n(^٢) (ابن مزيد) لم يذكر في \"ك\" و\"ط\"، ومزيد -بفتح الميم وسكون الزاي وفتح المثناة التحتانية- أبو الفضل البيروتي. انظر: توضيح المشتبه ٨/ ١١٩، والتقريب ص ٢٩٤.\n(^٣) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": أخبرني.\n(^٤) انظر: تخريج الحديث ١١٣٥ السابق، وقد أخرجه النسائي أيضا عن علي بن خشرم، عن عيسى بن يونس، عن الأوزاعي به. انظر: سننه كتاب صفة الصلاة، باب الوقت الذي ينصرف فيه النساء من الصلاة برقم ١٢٨٥، / ٤٠٥.","vol":"3","page":344},{"text":"١١٣٩ - أخبرنا يونس بن عبد الأعلى (^١)، قال: أنا ابن وهب، أنّ مالكًا حدثه، عن يحيى بن سعيد، عن عمرة، عن عائشة ﵂ أنَّها قالت: إن كان رسول الله ﷺ ليصلي الصبح فينصرف\n⦗٣٤٥⦘ النساء متلَفِّعات بمروطهن (^٢).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن نصر بن علي الجهضمي وإسحاق بن موسى الأنصاري، عن معْن عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب التبكير بالصبح في أول وقتها وهو التغليس، وبيان قدر القراءة فيها برقم ٢٣٢، ١/ ٤٤٦.\nوأخرجه البخاري -رحمه الله تعالى- انظر: الحديث ١١٣٦ السابق. وهو في الموطأ كتاب وقوت الصلاة، باب وقوت الصلاة برقم ٤، ١/ ٥.","vol":"3","page":344},{"text":"١١٤٠ - وحدثنا (^١) الترمذي قال: نا القعنبي، عن مالك بمثله وزاد فيه مَعْن، عن مالك ما يُعْرَفْن من الغلس (^٢).\n[قال أحمد بن يوسف قال: ثنا عمر بن عبد الله بن رَزين قال: ثنا إبراهيم بن طهمان، عن حجاج بن حجاج، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو ﵄ قال: سئل رسول الله ﷺ عن وقت الصلوات؟ فقال: \"وقت صلاة الفجر ما لم يطلع قرن الشمس (^٣) الأول] (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": حدثنا بدون الواو.\n(^٢) انظر: تخريج الحديث ١١٣٩ السابق.\n(^٣) ووقع في جميع النسخ قرن الشيطان الأول وهو خطأ، والتصويب من صحيح مسلم -رحمه الله تعالى-.\n(^٤) ما بين المعقوفتين لم يذكر في \"الأصل\". وانظر تخريجه في حديث ١٠٧٤ السابق. وقد ذكر الحافظ هذا الإسناد في الإتحاف ٩/ ٦٤٤ - ٦٤٥ عند رمز أبي عوانة عند الحديث رقم: ١٢١١٦.","vol":"3","page":345},{"text":"١١٤١ - حدثنا علي بن حرب، قال: نا أبو عامر [العقدي] (^١)، نا شعبة، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو ﵄ عن النبيّ ﷺ قال: \"وقت الظهر ما لم يحضر العصر (^٢)، ووقت العصر ما لم تصفرّ الشمس، ووقت المغرب ما لم يسقط ثور (^٣) الشفق، والعشاء إلى نصف الليل، والصبح ما لم تطلع الشمس\" (^٤).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) (ك ١/ ٢٥٨).\n(^٣) ثور الشفق أي انتشاره وثوران حمرته من ثار الشيء يثور إذا انتشر وارتفع. انظر: الصحاح ٢/ ٦٠٧، والنهاية ١/ ٢٢٩.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب عن أبي عامر العقدي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس، ١/ ٤٢٧.","vol":"3","page":346},{"text":"١١٤٢ - حدثنا (^١) أبو أمية قال: نا عبيد الله بن موسى، قال: نا شعبة، بمثله، قالا (^٢) جميعًا: قال شعبة: سمعته منه ثلاث مرّات فأسنده مرة (^٣).\nرواه أبو غسان المسمعي -بَصْرِيٌّ- عن معاذ، عن أبيه، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو ﵁ أنّ النبي ﷺ قال: \"إذا صليتم الفجر فإنّه وقت إلى أن يطلع قرن الشمس الأول\" (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": وحدثنا بالواو.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": وقالا بالواو، أي عبيد الله بن موسى وأبو عامر العقدي.\n(^٣) انظر: تخريج الحديث ١١٤٠ السابق.\n(^٤) وقد أخرج الإمام مسلم -رحمه الله تعالى- ما علّقه المصنف -رحمه الله تعالى- هنا عن =\n⦗٣٤٧⦘ = أبي غسان المسمعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس برقم ١٧١، ١/ ٤٢٦.","vol":"3","page":346},{"text":"١١٤٣ - حدثنا محمد بن مُهِلّ الصَّنعاني، قال: نا عبد الرزاق، عن معمر، عن ابن طاوس (^١)، عن أبيه، عن ابن عباس، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"من أدرك (^٢) من العصر ركعتين (^٣) قبل أن تغرب الشمس فقد أدركها (^٤)، ومن أدرك من الفجر ركعة قبل أن تطلع الشمس فقد أدركها\" (^٥).\n_________\n(^١) هو عبد الله بن طاوس بن كيسان اليماني أبو محمد.\n(^٢) (ك ١/ ٢٥٩).\n(^٣) هكذا وردت هذه الكلمة بالتثنية في جميع النسخ ومصنف عبد الرزاق، والنسائي، وصحيح ابن خزيمة من رواية محمد بن عبد الأعلى الصنعاني -وهو ابن مهل على قول الإمام المزي -رحمه الله تعالى- عن معتمر عن معمر به. وفي صحيح ابن خزيمة أيضا من رواية أبي موسى عن غندر، عن شعبة، عن سهيل، عن أبيه، عن أبي هريرة ﵁ به.\nوغالب الروايات بالإفراد \"من أدرك ركعة\" كما هو موجود في الصحيحين وغيرهما، فتعد رواية التثنية شاذة ورواية الإفراد محفوظة. والله ﷾ أعلم. انظر: سنن النسائي ١/ ٢٧٨، برقم ٥١٣، وصحيح ابن خزيمة برقم ٩٨٤، ٢/ ٩٢، ومسند أبي يعلى ١١/ ١٩٢، وصحيح سنن النسائي برقم ٥٠١، ١/ ١١٢، ودراسات في الحديث النبوي (الجزء العربي) ٤٣ - ٤٤، ومصنف عبد الرزاق برقم ٢٢٢٨.\n(^٤) هكذا في \"الأصل\" و\"ط\". وفي \"ك\": \"فقد أدركهما\" وهو خطأ.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن حسن بن الربيع، عن عبد الله بن المبارك، عن معمر به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة =\n⦗٣٤٨⦘ = من الصلاة فقد أدرك تلك الصلاة برقم ١٦٥، ١/ ٤٢٥. وهو في مصنف عبد الرزاق برقم ٢٢٢٧، ١/ ٥٨٥، وليس فيه ذكر أبي هريرة ﵁.\nوقد أخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة، عن مالك، عن زيد بن أسلم، عن عطاء بن يسار وعن بسر بن سعيد، وعن الأعرج، عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب مواقيت الصلاة باب من أدرك من الفجر ركعة برقم ٥٧٩، ٢/ ٥٦ مع الفتح.","vol":"3","page":347},{"text":"١١٤٤ - حدثنا يعقوب بن سفيان (^١)، وإسحاق بن باجويه (^٢)، قالا: نا حسن بن الربيع (^٣)، قال: نا ابن المبارك، عن معمر، عن ابن طاوس، عن أبيه، عن ابن عباس، عن أبي هريرة ﵁ قال: قال النبيّ ﷺ: \"من أدرك من العصر ركعة قبل أن تغرب الشمس، فقد أدرك، ومن أدرك من الفجر (^٤) قبل أن تطلع الشمس فقد أدرك\" (^٥).\nرواه المعتمر، عن معمر فذكر ركعة (^٦).\n_________\n(^١) هو الفارسي.\n(^٢) هو: إسحاق بن إبراهيم بن جبلة بن باجوية الترمذي.\n(^٣) أبو علي الكوفي.\n(^٤) هكذا في جميع النسخ، وفي صحيح مسلم -رحمه الله تعالى- \"ومن أدرك من الفجر ركعة قبل أن تطلع الشمس\". وقد نبه المصنف -رحمه الله تعالى- على ذلك في قوله: (رواه المعتمر، عن معمر فذكر ركعة) والله ﷾ أعلم.\n(^٥) انظر: الحديث ١١٤٣ السابق وتخرجه.\n(^٦) هذه الجملة لم تذكر في \"ك\" و\"ط\". وهذا الذي علقه المصنف هنا قد أخرجه الإمام =\n⦗٣٤٩⦘ = مسلم -رحمه الله تعالى- عن عبد الأعلى بن حماد، عن المعتمر به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٥.","vol":"3","page":348},{"text":"١١٤٥ - حدثنا يونس بن عبد الأعلى، قال: أنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عروة، عن عائشة ﵂، عن رسول الله ﷺ مثل حديث أبي هريرة ﵁ عن رسول الله ﷺ أنَّه قال: \"من أدرك من الصبح ركعة قبل أن تطلع الشمس فقد أدركها، ومن أدرك من العصر ركعة قبل أن تغرب الشمس فقد أدركها\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر، وحرملة، عن ابن وهب به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة برقم ١٦٤، ١/ ٤٢٤.\nوقد أخرجه البخاري -رحمه الله تعالى- أيضا. انظر: تخريج الحديث ١١٤٣ السابق.","vol":"3","page":349},{"text":"١١٤٦ - حدثنا سعدان بن نصر (^١)، قال: نا أبو معاوية، ح\nوحدثنا الميموني قال: نا محمد بن عبيد، قالا (^٢): نا عبيد الله بن عمر، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁ [قال] (^٣): قال النبي ﷺ: \"من أدرك ركعة من الصلاة\n⦗٣٥٠⦘ فقد أدرك (^٤) الصلاة\" (^٥).\n_________\n(^١) هو سعدان بن نصر بن منصور الثقفي، البغدادي أبو عثمان.\n(^٢) هكذا في \"ك\" و\"ط\". وفي \"الأصل\": قال، وهو خطأ.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) فيه إضمار تقديره فقد أدرك وقت الصلاة أو حكمها أو فضلها … انظر: شرح النووي ٥/ ٢٥٢، والفتح ٢/ ٥٧.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن نمير، عن أبيه، وعن ابن المثنى، عن عبد الوهاب جميعا عن عبيد الله بن عمر به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك، عن ابن شهاب به. انظر: صحيحه، كتاب مواقيت الصلاة، باب من أدرك من الصلاة ركعة، برقم ٥٨٠، ٢/ ٥٧ مع الفتح.","vol":"3","page":349},{"text":"١١٤٧ - حدثنا محمد بن مهل الصنعاني (^١)، قال: نا عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"من أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدرك العصر، ومن أدرك ركعة من الصبح قبل أن تطلع الشمس فقد أدرك الصبح\" (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد بن حميد، عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٤. وهو في مصنف عبد الرزاق برقم ٢٢٢٤، ١/ ٥٨٤.","vol":"3","page":350},{"text":"١١٤٨ - حدثنا الصائغ بمكة (^١)، وأبو أمية، قالا: نا أحمد بن يونس (^٢)،\n⦗٣٥١⦘ قال: نا زهير (^٣)، قال: نا سليمان التيمي (^٤)، عن أبي عثمان (^٥)، عن عبد الله بن مسعود ﵁ قال: قال رسول الله ﷺ: \"لا يمنعن أحدًا -أو (^٦) أحدًا منكم- أذانُ بلال ﵁ من سحوره (^٧)، فَإنّه يؤذّن -أو ينادي- ليرجعَ (^٨) قائمكم ولينتبه (^٩) نائمكم، وليس أن يقول يعني الفجر أو الصبح هكذا\" وضمّ زهير أصابعه ورفعها إلى فوق وطأطأ إلى أسفل، حتى يقول هكذا ووضع زهير وجمع بين سبَّابتيه، ثم مدّهما (^١٠) يمينًا وشمالًا (^١١).\n⦗٣٥٢⦘ رواه زهير بن حرب قال: قال (^١٢) إسماعيل بن إبراهيم (^١٣): حدثني عبد الله بن سوادة (^١٤)، عن أبيه، عن حمرة بن جندب ﵄ قال رسول الله ﷺ: \"لا يغرّنّكم من سحوركم أذان بلال ولا بياض الأفق المستطيل هكذا حتى يستطير هكذا\" (^١٥).\n_________\n(^١) هو محمد بن إسماعيل بن سالم المكي.\n(^٢) هو أحمد بن عبد الله بن يونس اليَرْبوعي أبو عبد الله الكوفي، ينسب إلى جده.\n(^٣) هو ابن معاوية الجُعفِي.\n(^٤) هو سليمان بن طرخان أبو المعتمر التيمي.\n(^٥) هو عبد الرحمن بن ملّ -بلام ثقيلة والميم مثلّثة- النهدي -بفتح النون وسكون الهاء- مشهور بكنيته. انظر: التقريب ص ٣٥١.\n(^٦) هكذا في \"الأصل\" وفي صحيح البخاري: لا يمنعن أحدكم أو أحدًا منكم. وفي \"ك\" وصحيح مسلم: لا يمنعن أحدًا منكم. وفي \"ط\" لا يمنعن أحدٌ بالرفع وهو خطأ.\n(^٧) \"سحوره\" هو ما يتسحر به وقت السحر من طعام أو لبن أو سويق، وضع اسمًا لما يؤكل ذلك الوقت، وهو بفتح السين اسم ما يتسحر به، وبضم السين المصدر والفعل نفسه، وأكثر ما يروي بالفتح … انظر: النهاية ٢/ ٣٤٧، والتاج ١١/ ٥١٢.\n(^٨) يرجع -بفتح الياء المثناة تحت كسر الجيم المخففة- يستعمل هذا لازمًا ومتعديًا … انظر: المصباح المنير ص ٨٤، والفتح ٢/ ١٠٤.\n(^٩) هكذا في جميع النسخ وفي صحيح البخاري: ولينبّه. وفي صحيح مسلم: ويوقظ.\n(^١٠) وفي \"ك\" و\"ط\" مدها.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن إسماعيل بن إبراهيم، عن =\n⦗٣٥٢⦘ = سليمان التيمي به. انظر: صحيحه، كتاب الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر … برقم ٣٩، ٢/ ٧٦٨.\nوأخرجه البخاري -رحمه الله تعالى- عن أحمد بن يونس به. انظر: صحيحه، كتاب الأذان، باب الأذان قبل الفجر برقم ٦٢١، ٢/ ١٠٣ مع الفتح.\n(^١٢) هكذا في \"الأصل\" وفي \"ك\" و\"ط\" قال: أبنا. وفي صحيح مسلم: حدثنا.\n(^١٣) هو ابن عليّة.\n(^١٤) سوادة -بالتخفيف- القشيري. انظر: التقريب ص ٣٠٧.\n(^١٥) وقد أخرج الإمام مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن زهير بن حرب به. انظر: صحيحه، كتاب الصيام باب بيان أن الدخول في الصوم يحصل بطلوع الفجر … برقم ٤٢، ٢/ ٧٦٩.","vol":"3","page":350},{"text":"<span data-type='title' id=toc-233>باب (^١) بيان الأخبار التي ثبتت (^٢) عن رسول الله ﷺ في الوقتين، والدليل على أنّ وقت الصلوات بين الوقت الأول والوقت الآخر (^٣)، وعلى أن من صلى في الوقت الأول والآخر كان وقتًا، وأنّ من صلى في الوقت الآخر كان مؤديًا ما وجب عليه </span>(^٤).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\": التي ثبتت عن النبي. وفي \"ط\": التي وردت عن النبي ﷺ.\n(^٣) وفي \"ك\": وقت الأول، ووقت الآخر.\n(^٤) (ما وجب عليه) لم يذكر في \"ك\" و\"ط\".","vol":"3","page":353},{"text":"١١٤٩ - حدثنا عبد الحميد بن محمد بن المُسْتام أبو عمر (^١) الحرّاني (^٢)، قال: نا مخلد بن يزيد، قال: نا سفيان بن سعيد الثوري، عن علقمة بن مرثد (^٣)، عن سليمان بن بريدة، عن أبيه قال: جاء رجل إلى النبيّ ﷺ فسأله عن وقت الصلاة فقال: \"أقِم معنا هذين اليومين إن شاء الله\" فأمر بلالًا فأقام عند الفجر فصلى الفجر، ثم أمره حين زالت\n⦗٣٥٤⦘ الشمس فأقام فصلى الظهر، ثم أمره والشمس بيضاء فأقام فصلى العصر، ثم أمره حين غاب حاجب الشمس فأقام للمغرب فصلاها، ثم أمره حين غاب الشفق فأقام للعشاء فصلاها، ثم أمره من الغد فنوّر بالفجر، ثم أبرد بالظهر فأنعم (^٤) أن يُبرِد، ثم صلى العصر والشمس بيضاء وأخر عن ذلك الوقت، ثم صلى المغرب قبل أن يغيب الشفق ثم أمره فأقام للعشاء حين ذهب ثلث الليل الأول فصلاه (^٥) ثم قال: \"أين السائل عن وقت الصلاة؟ وقت صلواتكم بين ما رأيتم\" (^٦).\n_________\n(^١) الكنية لم تذكر في \"ك\" و\"ط\".\n(^٢) هو أبو عمر الإمام، والمستام -بضم الميم وسكون المهملة بعدها مثناة- انظر: التقريب ص ٣٣٤.\n(^٣) أبو الحارث الكوفي، ومرثد -بفتح الميم وسكون الراء المهملة وفتح المثلّثة، تليها دال مهملة- انظر توضيح المشتبه ٨/ ١١٩، والتقريب ص ٣٩٧.\n(^٤) \"أنعم\" أي زاد وبالغ في الإبراد. انظر: الصحاح ٥/ ٢٠٤٣، والنهاية ٥/ ٨٣.\n(^٥) (ك ١/ ٢٦٠).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، وعبيد الله بن سعيد كلاهما عن إسحاق بن يوسف الأزرق عن سفيان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب أوقات الصلوات الخمس برقم ١٧٦، ١/ ٤٢٨.","vol":"3","page":353},{"text":"١١٥٠ - وحدثنا (^١) ابن بنت (^٢) مطر محمد بن سليمان (^٣)، قال: نا\n⦗٣٥٥⦘ إسحاق بن يوسف الأزرق، قال: نا سفيان الثوري، ح\nوحدثنا الصاغاني، عن سُرَيج بن يونس (^٤)، عن إسحاق بن يوسف ح\nوحدثنا الصغاني أيضًا قال: نا عبد العزيز أبو خالد (^٥)، عن سفيان الثوري (^٦) (عن علقمة بن مرثد بإسناده نحوه) (^٧) (^٨).\n_________\n(^١) في \"ك\" و\"ط\" بدون واو.\n(^٢) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": ابنة.\n(^٣) أبو جعفر الشطوي البغدادى ابن بنت سعيدة، بنت مطر الوراق مات سنة ٢٦٥ هـ، أخرج له ابن ماجه، ضعفه ابن عقدة وأبو عليّ النيسابوري، وقال ابن حبان: لا يجوز الاحتجاج به بحال … وقال ابن عدي: هو أظهر أمرًا في الضعف وأحاديثه عامتها مسروقة سرقها من قوم ثقات ويوصل الأحاديث، وقال الدارقطني والذهبي، وابن =\n⦗٣٥٥⦘ = حجر: ضعيف. انظر: الكامل ٦/ ٢٧٥، والمجروحين ٢/ ٣٠٤، والثقات ٩/ ١٣١، وتاريخ بغداد ٥/ ٢٩٦، وتهذيب الكمال ٢٥/ ٣١١، والكاشف ٢/ ١٧٦، والميزان ٣/ ٥٧، والتقريب ص ٤٨٢.\n(^٤) سريج -بضم السين المهملة وفتح الراء المهملة وفي آخرها الجيم- أبو الحارث البغدادي. انظر: توضيح المشتبه ٥/ ٣٢٤، والتقريب ص ٢٢٩.\n(^٥) هو عبد العزيز بن أبان بن محمد الكوفي مات سنة ٢٠٧ هـ. ورُمز له بـ \"ت\" في التقريب، ولكن لم يرقم عليه المزي برقم الترمذي وعلّل ذلك بعدم وقوفه على روايته عنه، ويؤكد ذلك أن الذهبي لم يذكره في الكاشف. وعبد العزيز هذا متروك وكذّبه ابن معين وغيره. انظر: تهذيب الكمال ١٨/ ١٠٧.\n(^٦) (الثوري) لم يذكر في \"ك\" و\"ط\".\n(^٧) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": عن علقمة بنحوه.\n(^٨) انظر: تخريج الحديث ١١٤٩ السابق.","vol":"3","page":354},{"text":"١١٥١ - حدثَنا أبو قلابة ومهدي بن الحارث، ومحمد بن شاذان الجوهري، قالوا: نا علي بن المديني (^١)، قال: نا حرمى بن عمارة (^٢)، قال: نا\n⦗٣٥٦⦘ شعبة، عن علقمة بن مرثد بهذا الإسناد نحوه، وقال فيه في اليوم الأول: فأمر بلالًا ﵁ فأذّن بغلَس وفي الظهر في أول يوم حين زالت الشمس عن بطن السماء (^٣).\n_________\n(^١) وفي \"ك\" و\"ط\" ابن المثنى وهو خطأ.\n(^٢) حرمي -بفتح الحاء والراء المهملتين وكسر الميم- ابن عمارة -بضم العين المهملة- أبو روح البصري مات سنة ٢٠١ هـ خ م د س ق، وثقه الذهبي في الكاشف، والدارقطني، وذكره =\n⦗٣٥٦⦘ = ابن حبان في الثقات، وقال ابن معين: صدوق، وروى العقيلي بسنده عن الإمام أحمد أنَّه قال في حرمي بن عمارة كلامًا معناه أنَّه صدوق، ولكن كانت فيه غفلة … ورمز له الإمام الذهبي بـ \"صح\" وقال: ذكره العقيلي في الضعفاء فأساء، وقال الحافظ ابن حجر: صدوق يهم، ولعل الراجح في حقه أن يقال: صدوق ربما وهم. والله أعلم. انظر: التاريخ ٢/ ١٠٦، وتاريخ الدارمي ص ٩٩، والضعفاء الكبير ١/ ٢٧٠، والجرح والتعديل ٣/ ٣٠٧، والثقات ٨/ ٢١٦، والسنن ١/ ١٨١، وتهذيب الكمال ٥/ ٥٥٦، والكاشف ١/ ٣١٨، والميزان ١/ ٤٣٧، وتوضيح المشتبه ٢/ ٣٣٨، والتقريب ص ١٥٦.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن إبراهيم بن محمد بن عرعرة السامي عن حرمي بن عمارة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧٧، ١/ ٤٢٩.","vol":"3","page":355},{"text":"١١٥٢ - حدثنا عباس الدوري، قال: أنا أبو داود الحفري، ح\nوحدثنا الصاغاني، ومعاوية بن صالح (^١)، وأبو أمية قالوا: نا أبو نعيم، ح\n⦗٣٥٧⦘ وأخبرنا (^٢) *محمد بن أبي خالد* (^٣) الصومعي، قال: نا عبيد الله بن موسى، وأبو نعيم، قالوا: نا بَدْر بن عثمان (^٤)، قال: حدثني أبو بكر بن أبي موسى (^٥)، عن أبيه، عن النبيّ ﷺ قال: أتاه سائل فسأله عن مواقيت الصلاة؟ فلم يردّ عليه شيئًا، فأمر بلالًا ﵁ فأقام بالفجر حين انشق الفجر، والناس لا يكاد يعرف بعضهم بعضًا، ثم أمره فأقام الظهر حين زالت الشمس، والقائل يقول انتصف النهار أولم، وكان أعلَمَهم به، ثم أمره فأقام بالعصر والشمس مرتفعة، ثم أمره فأقام بالمغرب حين وقعت الشمس ثم أمره فأقام العشاء حين غاب الشفق، ثم أخر الفجر من الغد حتى انصرف منها، والقائل يقول: طلعت الشمس أو كادت، ثم أخر الظهر حتى كان قريبًا من وقت العصر بالأمس، ثم أخر العصر حتى انصرف، والقائل يقول: احمرت الشمس أو [لم] (^٦)، ثم أخر المغرب حتى كان عند سقوط الشفق، ثم أخر العشاء حتى كان ثلث الليل الأول (^٧)، ثم أصبح فدعا إليه القائل (^٨)\n⦗٣٥٨⦘ فقال: \"الوقت فيما بين هذين\" (^٩) (^١٠).\n_________\n(^١) هو معاوية بن صالح بن أبي عبيد الله، أبو عبيد الله الدمشقي، مات سنة ٢٦٣ هـ، س، قال النسائي: لا بأس به، وكذا قال مسلمة بن قاسم وزاد أرجو أن يكون صدوقا. وقال الحافظ ابن حجر: صدوق. انظر: تهذيب الكمال ٢٨/ ١٩٤، والكاشف ٢/ ٢٧٦، والتقريب ص ٥٣٨.\n(^٢) وفي \"ك\" و\"ط\" وحدثنا.\n(^٣) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٤) الكوفي مولى عثمان بن عفان ﵁.\n(^٥) هو أبو بكر بن أبي موسى الأشعري ﵁ الكوفي يقال اسمه: عمرو ويقال عامر.\n(^٦) (لم) سقط من \"الأصل\".\n(^٧) (الأول) لم يذكر في \"ك\" و\"ط\".\n(^٨) هكذا في جميع النسخ. وفي صحيح مسلم: السائل.\n(^٩) بهامش \"ك\": بلغ علي بن محمد بن المهراني قراءة على سيدنا قاضي القضاة أيده الله تعالى في المجلس السابع وصحّ ولله الحمد والمنة.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه، عن بدر بن عثمان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب أوقات الصلوات الخمس برقم ١٧٨، ١/ ٤٢٩.","vol":"3","page":356},{"text":"<span data-type='title' id=toc-234>باب (^١) بيان ثواب المحافظة على صلاة الفجر والعصر وفضيلتهما.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"3","page":359},{"text":"١١٥٣ - حدثنا شعيب بن عمرو الدمشقي (^١)، قال: أنا (^٢) سفيان بن عيينة، عن إسماعيل، ح\nوحدثنا علي بن حرب، ومحمد بن إسحاق البكائي (^٣)، وعمار بن رجاء، قالوا: نا يعلى بن عبيد، قال: نا إسماعيل بن أبي خالد (^٤)، عن قيس بن أبي حازم (^٥)، عن جرير بن عبد الله (^٦) ﵁ قال: كنت عند النبيّ\n⦗٣٦٠⦘ ﷺ فنظر إلى القمر ليلة البدر فقال: \"إنكم سترون ربكم كما ترون هذا لا تضامون (^٧) في رؤيته، فإن استطعتم أن لا تُغْلَبوا على صلاة قبل طلوع الشمس وقبل غروبها فليفعل\" (^٨).\n(زاد البَكَّائي [في حديث الأول] (^٩)، وقبل غروبها ثم قرأ جرير ﵁: ﴿وَسَبِّحْ (^١٠) بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾ (^١١) (^١٢).\n_________\n(^١) وهو الضُّبعي.\n(ك ١/ ٢٦١).\n(^٢) هكذا في \"الأصل\". وفي \"ك\": ثنا.\n(^٣) هو محمد بن إسحاق بن عون ويقال: ابن خلف البكائي -بفتح الباء المنقوطة بواحدة وتشديد الكاف وفي آخرها الياء المنقوطة باثنتين- نسبة إلى بني البكاء وهم من بني عامر بن صعصعة مات سنة ٢٦٤ هـ روى له ابن ماجه، ذكره ابن حبان في الثقات وقال الإمام الذهبي في الكاشف: وثق، وقال الحافظ في التقريب: صدوق. انظر: الثقات ٩/ ١٢٥، والأنساب ١/ ٣٨٢، وتهذيب الكمال ٢٤/ ٣٩٩، والكاشف ٢/ ١٥٦، والتقريب ص ٤٦٧.\n(^٤) الأحمسي مولاهم البجلي.\n(^٥) أبو عبد الله الكوفي البحلي.\n(^٦) جرير بن عبد الله بن جابر البجلي، صحابي مشهور، مات سنة ٥١ هـ ﵁ وقيل بعدها. انظر: الإصابة ١/ ٢٣٢، والاستيعاب ١ م ٢٣٢، والتقريب ص ١٣٩.\n(^٧) لا تضامون -بضم التاء المثناة فوق وتشديد الميم من الضم والمراد نفي الازدحام، وروى بضم أوله مخففًا من الضيم وهو الظلم أي لا يحصل لكم ظلم حينئذ بأن يرى بعضكم دون بعض … انظر: النهاية ٣/ ١٠١، والفتح ٢/ ٣٣.\n(^٨) هكذا في جميع النسخ، وفي صحيح البخاري: فافعلوا، وفي صحيح مسلم حذف جواب الشرط فيقدّر.\n(^٩) الزيادة من \"ك\" و\"ط\".\n(^١٠) ووقع في \"الأصل\" و\"ك\" \"فسبح\" وهو خطأ. انظر: سورة ق آية: ٣٩.\n(^١١) ما بين القوسين موضعه من \"ك\" بعد حديثين وكونه هنا أنسب. إلا أنَّه قد ذكر في \"ك\" آية طه رقم ١٣٠.\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن مروان بن معاوية الفزاري، عن إسماعيل بن أبي خالد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما برقم ٢١١، ١/ ٤٣٩.\nوأخرجه البخاري -رحمه الله تعالى- عن الحميدي، عن مروان بن معاوية، عن إسماعيل به. انظر: صحيحه، كتاب مواقيت الصلاة باب فضل صلاة العصر برقم ٥٥٤، ٢/ ٣٣ مع الفتح.","vol":"3","page":359},{"text":"١١٥٤ - حدثنا أحمد بن محمد (^١) بن أبي رجاء، قال: نا وكيع، قال: نا مِسْعر وابن أبي خالد (^٢)، والبختري بن المختار (^٣) كلهم سمعوه من أبي بكر بن عمارة بن رويبة (^٤)، عن أبيه سمعت النبيّ ﷺ يقول: \"لا يلج النار أحدٌ صلّى قبل طلوع الشمس وقبل غروبها\".\nزاد وكيع فسمعه رجل فقال: آنت سمعت من رسول الله ﷺ؟\n⦗٣٦٢⦘ قال: نعم، أنا سمعته من رسول الله ﷺ حتى ردّد عليه ثلاثًا؛ فقال الرجل: وأنا سمعته من رسول الله ﷺ (^٥).\n_________\n(^١) (ابن محمد) لم يذكر في \"ك\" و\"ط\".\n(^٢) هو إسماعيل.\n(^٣) البختري -بخاء معجمة والموحدة قبلها مفتوحة والمثناة الفوقية بعدها مفتوحة أيضا- وهو البختري بن أبي البختري العبدي الكوفي، مات سنة ١٤٨ هـ م س، وثقه وكيع، وقال شعبة، كان كخير الرجال، وقال البخاري: يخالف في حديثه، وذكره ابن حبان في الثقات وقال يخطئ. وقال ابن عدي: ليس له كبير رواية ولا أعلم له حديثا منكرًا، وقال الإمام الذهبي، والحافظ ابن حجر: صدوق، وأخرج له مسلم هذا الحديث الواحد فقط. وقد تابعه عليه مسعر وإسماعيل. انظر: التاريخ الكبير ٢/ ١٣٦، والجرح والتعديل ٢/ ٤٢٧، والثقات ٦/ ١١٥، والكامل ٢/ ٥٧، ورجال صحيح مسلم ١/ ٩٩، وتهذيب الكمال ٤/ ٢٢، والميزان ١/ ٣٠٠، والكاشف ١/ ٢٦٤، وتوضيح المشتبه ١/ ٣٥٩، والتقريب ص ١٢٠، ورجال صحيح مسلم ١/ ٩٩.\n(^٤) أبو بكر بن عمارة -بضم العين المهملة والتخفيف- ابن روبية -براء مهملة وموحدة مصغر الثقفي الكوفي، روى له مسلم، وأبو داود، والنسائي، ذكره ابن حبان في الثقات، ووثقه الإمام الذهبي في الكاشف، وقال الحافظ ابن حجر: مقبول. انظر: الثقات ٥/ ٥٦٣، وتهذيب الكمال ٣٣/ ١٢٥، والكاشف ٢/ ٤١١، والتقريب ص ٦٢٤.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب، وإسحاق بن إبراهيم جميعا عن وكيع به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما برقم ٢١٣، ١/ ٤٤٠.","vol":"3","page":361},{"text":"١١٥٥ - حدثنا الدقيقي قال: نا يزيد بن هارون قال: أنا مسعر بإسناده مثله بطوله (^١).\n_________\n(^١) انظر: تخريج الحديث ١١٥٤ السابق.","vol":"3","page":362},{"text":"١١٥٦ - حدثنا محمد بن خلف التيمي (^١)، قال: نا القاسم بن عبد الله بن أبي وديعة التيمي (^٢)، قال: نا أبو الأحوص (^٣)، قال: نا أبو إسحاق (^٤)، قال: سمعت عمارة بن رويبة الثقفي ﵁ يقول: سمعت رسول الله ﷺ يقول: \"من صلى قبل طلوع الشمس وقبل غروبها لن يلج النار\" (^٥).\n_________\n(^١) هو: الكوفي.\n(^٢) لم أقف عليه.\n(^٣) سلام بن سليم الحنفي.\n(^٤) هو السبيعي.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يعقوب بن إبراهيم الدورقي، عن يحيى بن أبي بكير، عن شيبان، عن عبد الملك بن عمير، عن أبيه به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما. برقم ٢١٤، ١/ ٤٤٠.","vol":"3","page":362},{"text":"١١٥٧ - حدثنا أبو أمية قال: نا أبو نعيم، نا أبو الأحوص، عن أبي إسحاق، عن عمارة بن رويبة ﵁ سمعت النبي ﷺ بمثله (^١).\n_________\n(^١) انظر: تخريج الحديث ١١٥٦ السابق.","vol":"3","page":363},{"text":"١١٥٨ - حدثنا يزيد بن سنان، نا حبان، ح\nوحدثنا أبو يوسف الفارسي والصومعي، قالا: نا عمرو بن عاصم (^١)، ح\nوحدثنا محمد بن إسماعيل (^٢) الصائغ قال: نا عفّان قالوا: أنا (^٣) همام [عن أبي جمرة] (^٤)، عن أبي بكر. قال عمرو بن عاصم: ابن أبي موسى [كلهم] (^٥)، قالوا عن أبيه أنّ رسول الله ﷺ قال: \"من صلَّى البَرْدَين (^٦) دخل الجنَّة\" (^٧).\n⦗٣٦٤⦘ زاد الصائغ قال عفان كان همام قال لنا: عن (^٨) أبي بكر بن أبي موسى فقال لي بُلْبُل (^٩) وعليّ بن المديني: إنّما هو عن أبي بكر بن عمارة بن رويبة عن أبيه، فأنا أقول: أبو بكر عن أبيه، وقال حبان: عن أبي بكر بن عبد الله عن أبيه (^١٠).\n_________\n(^١) القيسي الكلابي.\n(^٢) وفي \"ك\" و\"ط\" بنسبته فقط.\n(^٣) هكذا في \"الأصل\". وفي \"ك\": ثنا، وهمام هو ابن يحيى.\n(^٤) ما بين المعقوفتين سقط من \"الأصل\" واستدرك في هامش \"ك\"\nوأبو جمرة -بالجيم والراء المهملة- هو نصر بن عمران الضبعي. انظر: توضيح المشتبه ٣/ ٣٠٧، والتقريب ص ٥٦١.\n(^٥) (كلهم) لم يذكر في \"الأصل\".\n(^٦) البردان -بفتح الموحدة وسكون الراء المهملة- تثنية برد أي الغداة والعشي، وقيل: ظلاهما، والمراد صلاة الفجر والعصر. انظر: الصحاح ٢/ ٤٤٦، والنهاية ١/ ١٤٣، والفتح ٢/ ٥٣.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن هَدّاب بن خالد الأزدي، عن همام به. انظر: =\n⦗٣٦٤⦘ = صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما، برقم ٢١٥، ١/ ٤٤٠.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن هُدْبة بن خالد -وهو هداب بن خالد عند مسلم- عن همام به، انظر: صحيحه، كتاب مواقيت الصلاة، باب فضل صلاة الفجر برقم ٥٧٤، ٢/ ٥٢ مع الفتح.\n(^٨) (ك ١/ ٢٦٢).\n(^٩) بلبل -بموحدتين مضمومتين بينهما لام ساكنة- لعله لقب عبد الله بن عبد الرحمن بن يزيد بن هارون الزعفراني ذكر ابن ناصر الدين بأنه يروي عن عفان. انظر: توضيح المشتبه ١/ ٥٨٦ ولم أجده في غيره.\n(^١٠) والخلاصة: أن ستة من الرواة -وهم عفان وبشر بن السري، وعمرو بن عاصم، وحبان بن هلال، وعبد الله بن رجاء، وهدبة بن خالد- اجتمعوا عن همام بأن شيخ أبي جمرة هو أبو بكر بن أبي موسى ﵁، وذكر الصائغ عن بلبل وعلي بن المديني بأن شيخه هو أبو بكر بن عمارة بن رويبة.\nورجح الحافظ ابن حجر -رحمه الله تعالى- بأنه ابن أبي موسى الأشعري بحجة اجتماع الروايات عن همام على ذلك، وبأن لفظ حديث عمارة مغاير للفظ حديث أبي موسى وإن كان معناهما واحدًا فالصواب أنهما حديثان والله ﷾ أعلم.\nانظر: صحيح مسلم كتاب المساجد ومواضع الصلاة، باب فضل صلاتي الصبح =\n⦗٣٦٥⦘ = والعصر … برقم ٢١٥ والذي يليه ١/ ٤٤٠. وصحيح البخاري كتاب مواقيت الصلاة باب فضل صلاة الفجر برقم ٥٧٤، والذي يليه، ٢/ ٥٢ مع الفتح.","vol":"3","page":363},{"text":"١١٥٩ - حدثنا أبو يوسف الفارسي، وأبو أمية قالا: نا أبو اليمان، أنا (^١) شعيب، عن الزهري، عن سعيد (^٢)، وأبي سلمة أنّ أبا هريرة ﵁ قال: سمعت رسول الله ﷺ يقول: \"تفضل صلاة الجميع على صلاة أحدكم وحده بخمسة وعشرين جزءًا وتجتمع (^٣) ملائكة الليل وملائكة النهار في صلاة الفجر ثم يقول أبو هريرة ﵁: اقرأوا إن شئتم ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ (^٤) (^٥).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": ثنا.\n(^٢) هو ابن المسيِّب.\n(^٣) هكذا في \"الأصل\" والصحيحين. وفي \"ك\": فتجتمع بالفاء.\n(^٤) سورة الإسراء، آية ٧٨.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن إسحاق، عن أبي اليمان به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاة الجماعة، وبيان التشديد في التخلف عنها ١/ ٤٥٠.","vol":"3","page":365},{"text":"١١٦٠ - أخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا محمد بن إسماعيل (^١)، نا القعنبي، عن مالك، عن أبي الزناد،\n⦗٣٦٦⦘ عن الأعرج، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"يتعاقبون فيكم ملائكة الليل وملائكة النهار ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم فيسألهم وهو أعلم بهم كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون وأتيناهم وهم يصلون\" (^٢).\n_________\n(^١) هو الترمذي.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما برقم ٢١٠، ١/ ٤٣٩.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة باب فضل صلاة العصر برقم ٥٥، ٢/ ٣٣ مع الفتح.\nوهو في الموطأ -رواية الليثي- برقم ٨٢ كتاب قصر الصلاة في السفر، باب جامع الصلاة ١/ ١٧٠.","vol":"3","page":365},{"text":"١١٦١ - حدثنا السُّلَمي، قال: نا عبد الرزاق، قال: أنا معمر، عن همام بن منبِّه، قال: هذا ما حدثنا أبو هريرة ﵁ عن محمد رسول الله ﷺ فذكر أحاديث (^١) منها (^٢)، وقال رسول الله ﷺ: \"والملائكة يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج إليه الذين باتوا فيكم فيسألهم وهو أعلم بهم كيف تركتم عبادي؟ قالوا: تركناهم وهم يصلون وأتيناهم وهم يصلون\" (^٣).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": أحاديثًا. وهو خطأ.\n(^٢) (منها) لم يذكر في \"ك\".\n(^٣) وقد أخرجه الإمام مسلم -رحمه الله تعالى- عن محمد بن رافع عن عبد الرزاق به. انظر: =\n⦗٣٦٧⦘ = صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاتي الصبح والعصر والمحافظة عليهما ١/ ٤٣٩. وأخرجه البخاري -رحمه الله تعالى- انظر: تخريج ١١٦٠ السابق.","vol":"3","page":366},{"text":"١١٦٢ - حدثنا *محمد بن عبد الملك أبو جعفر* (^١) الدقيقي، قال: نا يزيد بن هارون، قال: أنا (^٢) محمد بن المُطَرِّف (^٣)، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"من غدا إلى المسجد وراح أعدّ الله له في الجنة نُزُلًا (^٤) كلّما غدا وراح\" (^٥).\n_________\n(^١) ما بين النجمين لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\": ثنا.\n(^٣) الليثي أبو غسان المدني. وفي \"ك\" محمد بن مطرف بدون الألف واللام.\n(^٤) النزل -بضم النون والزاي- المكان الذي يهيأ للنزول فيه، وبسكون الزاي -ما يهيأ للقادم من الضيافة ونحوها. انظر: الصحاح ٥/ ١٨٢٨، والمصباح المنير ص ٢٢٩، والنهاية ٥/ ٤٣، والفتح ٢/ ١٤٨.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن يزيد بن هارون به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب المشي إلى المساجد تمحي به الخطايا وترفع به الدرجات برقم ٢٨٥، ١/ ٤٦٣.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله عن يزيد بن هارون به. انظر: صحيحه، كتاب الأذان باب فضل من غدا إلى المسجد ومن راح برقم ٦٦٢، ٢/ ١٤٨ مع الفتح.","vol":"3","page":367},{"text":"<span data-type='title' id=toc-235>باب (^١) بيان المواقيت التي نُهي عن الصلاة فيها: (^٢) النهي عن الصلاة بعه صلاة الفجر حتى تطلع الشمس، وعن الصلاةِ بعد صلاة (^٣) العصر حتى تغرب الشمس، وما يعارضه من الخبر الدالِّ على إباحة الصلاة بعه العصر.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) (ك ١/ ٢٦٣).\n(^٣) (صلاة) لم تذكر في \"ك\".","vol":"3","page":368},{"text":"١١٦٣ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أنا ابن وهب أنّ مالكًا حدثه، ح\nوحدثنا محمد بن إسماعيل قال: نا القعنبي، عن مالك، عن محمد بن يحيى بن حبان (^٢)، عن الأعرج، عن أبي هريرة ﵁ أنّ رسول الله ﷺ نهى عن الصلاة بعد العصر حتى تغرب الشمس، وعن الصلاة بعد الصبح حتى تطلع الشمس (^٣).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": حدثنا.\n(^٢) حَبَّان -بفتح الحاء المهملة وتشديد الموحدة- انظر: توضيح المشتبه ٢/ ١٦٣.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٥، ١/ ٥٦٦.\nوهو في الموطأ برقم ٤٨، كتاب القرآن، باب النهي عن الصلاة بعد الصبح .... ١/ ٢١٩.","vol":"3","page":368},{"text":"١١٦٤ - حدثنا أبو قلابة، نا مسدّد، نا يحيى بن سعيد، عن شعبة، قال: أخبرني قتادة، قال: سمعت أبا العالية (^١) يحدث عن ابن عباس ﵄ قال: شهد (^٢) عندي رجال مَرْضيون فيهم عمر، وأرضاهم عندي عمر ﵁ أنّ رسول الله ﷺ نهى عن الصلاة بعد العصر حتى تغرب الشمس وبعد الصبح حتى تطلع الشمس (^٣).\n_________\n(^١) هو رفيع -بالتصغير- ابن مهران الرِّياحي. انظر: الكاشف ١/ ٣٩٧، والتقريب ص ٢١٠.\n(^٢) أي أعلمني أو أخبرني، ولم يرد شهادة الحكم. انظر: الفتح ٢/ ٥٨.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد به.\nانظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الأوقات التي نهى عن الصلاة فيها، برقم ٢٨٧، ١/ ٥٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدّد عن يحيى بن سعيد القطان به، أيضا.\nانظر: صحيحه، كتاب مواقيت الصلاة، باب الصلاة بعد الجر حتى ترتفع الشمس برقم ٥٨١، ٢/ ٥٨ مع الفتح.","vol":"3","page":369},{"text":"١١٦٥ - وحدثنا (^١) عمر بن شبَّة، قال: نا غُنْدر، قال: نا شعبة، عن قتادة سمعت أبا العالية يحدث عن ابن عباس ﵄ قال: حدثنا رجال، قال شعبة: أحسبه قال: من أصحاب النبيّ ﷺ، وأعجبهم إليّ عمر بن الخطاب ﵁ أنّ رسول الله ﷺ نهى عن الصلاة في ساعتين بعد العصر حتى تغرب الشمس، وبعد الصبح حتى تطلع الشمس (^٢).\n_________\n(^١) في \"ك\" بدون واو.\n(^٢) انظر: الحديث ١١٦٤ وتخريجه.","vol":"3","page":369},{"text":"١١٦٦ - [حدثني أبو علي الزعفراني، قال: نا عبد الوهاب (^١)، ح\nوحدثنا الصغاني قال: ثنا روح بن عُبَادة قالا: ثنا سعيد بن أبي عروبة، عن قتادة، عن أبي العالية، عن ابن عباس ﵄ قال: شهد عندي رجال مرضيون فيهم عمر ﵁ وأرضاهم عندي عمر ﵁ أنّ رسول الله ﷺ نهى عن الصلاة بعد العصر حتى تغرب الشمس، وعن الصلاة بعد الصبح حتى تطلع الشمس] (^٢).\n_________\n(^١) هو ابن عطاء الخفّاف.\n(^٢) هذا الحديث بكامله لم يذكر في \"الأصل\"، وأثبته من \"ك\".\nوقد أخرجه مسلم -رحمه الله تعالى- عن أبي غسان المسمعي، عن عبد الأعلى، عن سعيد بن أبي عروبة به. انظر: صحيحه، كتاب صلاة المسافرين باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٧، ١/ ٥٦٧. وعبد الوهاب، وعبد الأعلى ممن سمع من سعيد قبل الاختلاط. انظر: نهاية الاغتباط ص ١٤٥.","vol":"3","page":370},{"text":"١١٦٧ - حدثنا محمد بن يحيى (^١)، وأبو داود الحراني، قالا: نا عبد الصمد بن عبد الوارث، قال: نا هشام، عن قتادة، عن أبي العالية، عن ابن عباس ﵄ قال: شهد عندي رجال مرضيون فيهم عمر ﵁ وأرضاهم عندي عمر ﵁ أنّ رسول الله ﷺ نهى عن الصلاة بعد صلاة الصبح حتى تَشْرُقَ (^٢) الشمس، وعن صلاة بعد صلاة العصر\n⦗٣٧١⦘ حتى تغرب الشمس (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) تشرق -بضم أوله- من أشرق يقال: أشرقت الشمس أي ارتفعت وأضاءت ويؤيده رواية (حتى ترتفع الشمس). ويروى بفتح أوله وضم ثالثه بوزن تغرب، يقال: شرقت الشمس أي طلعت ويؤيده رواية (حتى تطلع الشمس) ويجمع بينهما بأن المراد =\n⦗٣٧١⦘ = بالطلوع طلوع مخصوص أي حتى تطلع مرتفعة. انظر: المشارق ص ٢/ ٢٤٩/ ٢٥٠، والنهاية ٤٦٤، وشرح النووي ٦/ ٤٣١، والتفح ٢/ ٥٩، وتاج العروس ٢٥/ ٥٠٠.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن معاذ بن هشام، عن هشام به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٧، ١/ ٥٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن حفص بن عمر، عن هشام به. انظر: صحيحه، كتاب موقيت الصلاة باب الصلاة بعد الفجر حتى ترتفع الشمس برقم ٥٨١، ٢/ ٥٨ مع الفتح.","vol":"3","page":370},{"text":"١١٦٨ - حدثنا الدقيقي، قال: نا عمرو بن عون (^١)، ح\nوحدثنا (^٢) أبو أمية، قال: نا معلّى بن منصور كلاهما عن هشيم، عن منصور، عن قتادة بإسناده نحوه (^٣).\n_________\n(^١) أبو عثمان الواسطي.\n(^٢) ك ١/ ٢٦٤.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن داود بن رشيد وإسماعيل بن سالم جميعا عن هشيم به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٦، ١/ ٥٦٦.","vol":"3","page":371},{"text":"١١٦٩ - حدثنا العباس بن محمد، قال: نا يعقوب بن إبراهيم بن سعد، نا أبي، عن صالح (^١)، عن ابن شهاب، قال: حدثني (^٢) عطاء بن يزيد الجندعي (^٣) أنَّه\n⦗٣٧٢⦘ سمع أبا سعيد الخدريَّ ﵁ قال: سمعت رسول الله ﷺ يقول: \"لا صلاة بعد الصبح حتى ترتفع الشمس، ولا صلاة بعد العصر حتى تغرب الشمس\" (^٤).\n_________\n(^١) هو ابن كيسان، وقد صرح به الحافظ في الفتح ٢/ ٦١.\n(^٢) هكذا في \"الأصل\". وفي \"ك\": أخبرني.\n(^٣) الجندعي -بضم الجيم وسكون النون وفتح الدال المهملة وكسر العين المهملة- نسبة =\n⦗٣٧٢⦘ = إلى جندع وهو بطن من ليث وليث من مضر. ويقال له الليثي أيضًا. انظر: الأنساب ٢/ ٩٣ وحديث ١١٦٤.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب، عن يونس، عن ابن شهاب به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٨، ١/ ٥٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد العزيز بن عبد الله عن إبراهيم بن سعد به. انظر: صحيحه، كتاب مواقيت الصلاة باب لا يتحرى الصلاة قبل غروب الشمس برقم ٥٨٦، ٢/ ١٦ مع الفتح.","vol":"3","page":371},{"text":"١١٧٠ - حدثنا إسحاق الصنعاني، عن عبد الرزاق، عن ابن جريج، حدثني ابن شهاب، عن عطاء بن يزيد الليثي بمثله (^١).\nيعارضه حديث هشام عن أبيه، عن عائشة ﵂ قالت: ما ترك (^٢) رسول الله ﷺ ركعتين بعد العصر حتى توفاه الله.\n_________\n(^١) انظر: تخريج الحديث ١١٦٩ السابق وهو في المصنف برقم ٣٩٥٨، ٢/ ٤٢٧.\n(^٢) أي ما تركهما من الوقت الذي شغل عن الركعتين بعد الظهر فصلاهما بعد العصر، ولم ترد أنَّه كان يصلي بعد العصر ركعتين من أول ما فرضت الصلوات مثلًا إلى آخر عمره … انظر: الفتح ٢/ ٦٦.","vol":"3","page":372},{"text":"١١٧١ - حدثناه ابن عبد الحكم (^١)، عن أنس بن عياض (^٢)،\n⦗٣٧٣⦘ عن هشام (^٣) (^٤) (^٥).\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم.\n(^٢) هو أبو ضمرة الليثي المدني.\n(^٣) بهامش \"ك\": بلغ في الثامن على الشيخ حسن الصقلي نفع الله به بقراءة الفقيه شهاب الدين أحمد بن فرج اللخمي وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان وأخوه وابنا أخته ووالدهم صهره بلغت.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن جرير، وعن ابن نمير، عن أبيه جميعًا عن هشام بن عروة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر ١/ ٥٧٢.\nوأخرجه البخاري عن مسدّد عن يحيى، عن هشام به. انظر: صحيحه، كتاب مواقيت الصلاة، باب ما يصلي بعد العصر من الفوائت برقم ٥٩١، ٢/ ٦٤ مع الفتح.\nوأخرجه البيهقي من طريق محمد بن عبد الله بن عبد الحكم به. انظر: سننه ٢/ ٤٥٨.\n(^٥) والصحيح أنَّه لا معارضة بين الحديثين، حيث يحمل النهي على ما لا سبب له، ويخصّ ما له سبب وهو مذهب الشافعي وإحدى الروايتين عن الإمام أحمد واختاره شيخ الإسلام ابن تيمية رحمهم الله تعالى أجمعين وبذلك تجتمع الأخبار -والله ﷾ أعلم. انظر: التعليق على سنن الترمذي ١/ ٣٤٥ - ٣٥٠، والمغني ٦/ ٧٩٤، والتمهيد ١٣/ ٤٢، والسنن الكبرى ٢/ ٤٥٨، وشرح النووي ٦/ ٤٣٩، ونصب الراية ١/ ٢٥٠، ومجموع الفتاوى الكبرى ١٧/ ٥٠٢، ٢٢/ ٢٩٧، ٢٣/ ١٩١، ١٢١، وتعليق الشيخ ابن باز حفظه الله على الفتح ٢/ ٥٩، ٦٤، والتلخيص ١/ ٣٣٦.","vol":"3","page":372},{"text":"<span data-type='title' id=toc-236>باب (^١) بيان النهي عن الصلاة لمن يتحرّى فيصلي عند طلوع الشمس وغروبها، وليس هو بمعارض للباب (^٢) الأول؛ إذ هذا النهي بخلَاف النهي الأول، وليس فيه عن النبيّ ﷺ دليل [على] (^٣) إباحة الصلاة قبلهَا.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\" الباب بدون اللام.\n(^٣) (على) لم يذكر في \"الأصل\".","vol":"3","page":374},{"text":"١١٧٢ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا الترمذي، قال: نا القعنبي، عن مالك، ح\nوحدثنا الصاغاني، قال: نا عبد الله بن يوسف قال: نا مالك، عن نافع، عن ابن عمر ﵄ أنّ النبي ﷺ قال: \"لا يتحرّى (^٢) أحدكم فَيُصلِّي عند طلوع الشمس ولا عند غروبها\" (^٣).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": حدثنا.\n(^٢) هكذا في \"الأصل\" والصحيحين. وفي \"ك\" لا يتحر بالجزم على أن \"لا\" ناهية.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الأوقات التي نهى عن الصلاة فيها برقم ٢٨٩، ١/ ٥٦٧. =\n⦗٣٧٥⦘ = وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة باب لا يتحرى الصلاة قبل غروب الشمس برقم ٥٨٥، ٢/ ٦٠ مع الفتح.\nوهو في الموطأ -رواية الليثي- كتاب القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، برقم ٤٧، ١/ ٢٢٠.","vol":"3","page":374},{"text":"١١٧٣ - ز - حدثنا أحمد بن محمد بن أبي بكر المقدَّمي، قال: نا أبي، قال: نا خالد بن الحارث (^١)، ح\nوحدثنا أبو إبراهيم الزهري قال: نا إسحاق بن إسماعيل (^٢)، قال: نا سفيان (^٣)، قالا جميعا: عن عبيد الله، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ قال خالد: نهى أن يصلّى مع طلوع الشمس، ومع غروبها وقال سفيان: -نهى عن الصلاة عند طلوع الشمس، وعند غروبها (^٤).\n_________\n(^١) أبو عثمان البصري.\n(^٢) أبو يعقوب الطَالْقاني، نزيل بغداد يعرف باليتيم.\n(^٣) هو ابن عيينة.\n(^٤) إسناده صحيح، وقد أخرجه النسائي -رحمه الله تعالى- عن إسماعيل بن مسعود عن خالد به. انظر: سننه كتاب المواقيت باب النهي عن الصلاة عند طلوع الشمس برقم ٥٦٣، ١/ ٣٠٠.","vol":"3","page":375},{"text":"١١٧٤ - حدثنا محمد بن عبد الله بن عبد الحكم قال: نا أنس بن عياض، ح\n⦗٣٧٦⦘ وحدثنا الحسن بن عفان العامري (^١)، وعمار قالا: نا محاضر، قالا جميعًا عن هشام بن عروة، عن أبيه، عن عبد الله بن عمر ﵄ أنّ النبي ﷺ قال: \"لا تتحرّوا بصلاتكم طلوع الشمس ولا غروبها؛ فإنّها تطلع بقرني الشيطان\".\nوقال محاضر: بين قَرْنَي الشيطان (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع، وعن محمد بن عبد الله بن نمير، عن أبيه، وابن بشر جميعا عن هشام به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها برقم ٢٩٠، ١/ ٥٦٧.","vol":"3","page":375},{"text":"١١٧٥ - حدثنا الجُعفي (^١)، قال: نا أبو (^٢) أسامة، عن هشام بن عروة، بنحوه (^٣).\n_________\n(^١) هو محمد بن عبد الرحمن، ابن أخي حسين الجعفي.\n(^٢) (ك ١/ ٢٦٥).\n(^٣) انظر: الحديث ١١٧٤ السابق وتخريجه.","vol":"3","page":376},{"text":"١١٧٦ - حدثنا محمد بن إسماعيل الصائغ ومحمد بن علي بن داود (^١)، قالا: نا عفان بن مسلم، قال: نا وهيب، نا عبد الله بن طاوس،\n⦗٣٧٧⦘ عن أبيه، عن عائشة ﵂ أنّها قالت: أوهم (^٢) عمر ﵁ إنّما نهى رسول الله ﷺ أن يُتحَرَّى بالصلاة طلوعُ الشمس وغروبُها (^٣).\n_________\n(^١) هو محمد بن علي بن داود بن عبد الله البغدادي ويعرف بابن أخت غزال -مخففًا- مات سنة ٢٦٤ هـ .. قال أبو سعيد بن يونس: كان يحفظ الحديث ويفهم … وكان ثقة حسن الحديث. اهـ. وساق له الخطيب حديثًا غريبًا في تاريخه. انظر: تاريخ بغداد ٣/ ٥٩، وتذكرة الحفاظ ٢/ ٦٥٩، والسير ١٣/ ٣٣٨، وتوضيح المشتبه ٦/ ٤١٨، وتبصير المنتبه ٣/ ١٠٤٢.\n(^٢) هكذا في جميع النسخ، يقال أوهم إذا وقع في الوهم. وفي صحيح مسلم: \"وَهِم\" يقال: وهم في الشيء كوجل أي غلط فيه وسها. انظر: القاموس المحيط ص ١٠٥٣، والمعجم الوسيط ٢/ ١٠٦٠.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم، عن بهز عن وهيب به.\nانظر: صحيحه، كتاب صلاة المسافرين وقصرها باب لا تتحروا بصلاتكم طلوع الشمس ولا غروبها برقم ٢٩٥، ١/ ٥٧١.","vol":"3","page":376},{"text":"١١٧٧ - حدثنا أبو داود الحراني، قال: نا مُسْلِم بن إبراهيم (^١)، قال: نا وهيب بمثله (^٢). قال أبو داود: وغروبها.\n_________\n(^١) الأزدي الفراهيدي.\n(^٢) انظر: الحديث ١١٧٦ السابق وتخريجه.","vol":"3","page":377},{"text":"١١٧٨ - حدثنا عمر بن شبّة قال: نا حَبّان (^١)، قال: نا وهيب بمثله (^٢).\n_________\n(^١) هو حبَّان بن هلال.\n(^٢) انظر: الحديث ١١٧٦ السابق وتخريجه.","vol":"3","page":377},{"text":"<span data-type='title' id=toc-237>باب (^١) بيان حظر الصلاة كلها وإيجاب تأخيرها كلها إذا بدا حاجب الشمس حتى تبرز، وإذا غاب حاجب الشمس حتى تغيب، والدليل على أنّ قضاء الصلاة الفائتة من السنن التي يوجبها المرء على نفسه قبل هذه الساعة جائز (^٢)، وعلى أنّ قضاء الصلاة المفروضة في هاتين الساعتين وغيرهما جائز (^٣)، والدليل على إباحة الإشارة في الصلاة في أمر أو نهي.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) في جميع النسخ جائزة والصواب جائز لأن القضاء مذكر.\n(^٣) في جميع النسخ جائزة والصواب جائز لأن القضاء مذكر.","vol":"3","page":378},{"text":"١١٧٩ - حدثنا الحسن بن عفان العامري (^١)، قال: نا محاضر، قال: نا هشام بن عروة، عن أبيه، عن عبد الله بن عمر ﵄ أنّ رسول الله ﷺ قال: \"إذا برز حاجب الشمس فدعوا الصلاة حتى تستوي، وإذا غاب حاجب الشمس فدعوا الصلاة حتى تغيب\" (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع، عن محمد بن عبد الله بن نمير، عن أبيه، وابن بشر جميعًا عن هشام به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الأوقات التي نهى عن الصلاة فيها برقم ٢٩١، ١/ ٥٦٨.","vol":"3","page":378},{"text":"١١٨٠ - حدثنا أبو أمية، نا معاوية بن عمرو (^١)،\n⦗٣٧٩⦘ نا زائدة (^٢)، نا هشام بن عروة، عن أبيه، عن عبد الله بن عمر ﵄ عن النبي ﷺ قال: \"إذا بدا حاجب الشمس فأخروا الصلاة حتى تبرز وإذا غاب حاجب الشمس فأخروا الصلاة حتى تغيب\" (^٣).\n_________\n(^١) أبو عمرو البغدادي أخو الكرماني بن عمرو.\n(^٢) هو ابن قدامة الثقفي.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١١٧٩ السابق وتخريجه.","vol":"3","page":378},{"text":"١١٨١ - حدثنا الصاغاني، قال: نا يحيى بن أيوب (^١)، قال: نا إسماعيل بن جعفر، قال: أخبرني (^٢) محمد بن أبي حَرْملةَ (^٣)، قال: أخبرني أبو سلمة أنَّه سأل عائشة ﵂ عن السجدتين (^٤) اللتين كان رسول الله ﷺ يصليهما بعد العصر؟ فقالت: كان يصلّيهما قبل العصر، ثم إنَّه شُغِلَ عنهما أو نسيهما فصلاهما بعد العصر، ثم أثبتهما، وكان إذا صلى صلاة أثبتها (^٥).\n_________\n(^١) هو أبو زكريا البغدادي المَقَابِرِيّ.\n(^٢) هكذا في \"الأصل\". وفي \"ك\": ثنا.\n(^٣) هو مولى ابن حويطب وقد ينسب إليه، انظر: التقريب ص ٤٧٣.\n(^٤) الركعتين.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن أيوب وقتيبة، وعلي بن حجر ثلاثتهم، عن إسماعيل بن جعفر به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، برقم ٢٩٨، ١/ ٥٧٢.","vol":"3","page":379},{"text":"١١٨٢ - حدثنا صالح بن عبد الرحمن، قال: نا أصبغ (^١)، قال:\n⦗٣٨٠⦘ أنا (^٢) ابن وهب، ح\nوحدثنا أبو عبيد الله، نا عمّي، قال: نا عمرو، عن بكير بن عبد الله، عن كريب أنّ عبد الله بن عباس وعبد الرحمن بن الأزهر (^٣)، والمسور بن مخرمة (^٤) ﵁ أرسلوه إلى عائشة ﵂ فقالوا: اقرأ عليها (^٥) السلام منّا جميعًا، وسَلْها عن الركعتين بعد العصر وقلْ: أُخبِرْنا أنّك تصليهما (^٦)، وقد بلغنا أنّ الله ﷺ نهى عنها (^٧).\nقال ابن عباس ﵄ فكنت أضرب مع عمر بن الخطاب ﵁ (الناس) (^٨) عنهما.\n⦗٣٨١⦘ قال كريب: فدخلت عليها وبلّغتها بما أرسلوني به قالت: سلْ أم سلمة ﵂ فخرجت إليهم فأخبرتهم بقولها، فرَدّوني إلى أم سلمة ﵂ بمثل ما أرسلوني إلى عائشة ﵂ (^٩) فقالت أم سلمة ﵂: سمعت رسول الله ﷺ ينهى عنهما ثم رأيته يصلّيهما، أما حين صلاها (^١٠) فإنّه صلّى العصر ثم دخل وعندي نسوة من بني حرام (^١١) من الأنصار فصلاهما فأرسلت إليه الجارية (^١٢)، فقلت قومي بجنبه فقولي له: تقول لكَ أم سلمة يا رسول الله، إنّي سمعتك تنهى عن هاتين الركعتين، وأراك تصلّيهما فإن أشار بيده فاستأخري عنه [قال] (^١٣) ففعلت الجارية، فأشار بيده فاستأخرت عنه، فلما انصرف قال: \"يا بنتَ أبي أميةَ، سألتِ عن الركعتين بعد العصر، إنَّه أتاني ناس من عبد القيس بإسلام من قومهم، فشغلوني عن الركعتين اللتين بعد الظهر فهما هاتان\" (^١٤).\n_________\n(^١) هو ابن الفرج أبو عبد الله المصري.\n(^٢) هكذا في \"الأصل\". وفي \"ك\": ثنا.\n(^٣) هو عبد الرحمن بن الأزهر بن عوف بن عبد الحارث الزهري وهو ابن عم عبد الرحمن بن عوف يكنى أبا جبير شهد مع النبي ﷺ حنينًا ومات بالحرّة أو قبلها ﵁. انظر: الاستيعاب ٢/ ٤٠٦، والإصابة ٢/ ٣٨٩، والتقريب ص ٣٣٦.\n(^٤) مسور -بكسر الميم وسكون المهملة وفتح الواو- ابن مخرمة -بفتح الميم وسكون الخاء المعجمة وفتح الراء والميم معًا ثم هاء- أبو عبد الرحمن الزهري له ولأبيه صحبة مات سنة ٦٤ هـ ﵁. انظر: الإصابة ٣/ ٤١٩، وتوضيح المشتبه ٨/ ٨٢، والتقريب ص ٥٣٢.\n(^٥) (ك ١/ ٢٦٦).\n(^٦) هكذا في جميع النسخ. وفي الصحيحين: \"تصلينهما\" بثبوت النون، وقال الحافظ ابن حجر -رحمه الله تعالى- يجوز فيه حذف النون. انظر: الفتح ٣/ ١٠٦.\n(^٧) هكذا في جميع النسخ والضمير يعود إلى الصلاة، وفي صحيح مسلم: عنهما.\n(^٨) في الأصل صورتها (الناهي).\n(^٩) هكذا في جميع النسخ وفي الصحيحين: بمثل ما أرسلوني (به) إلى عائشة ﵂.\n(^١٠) هكذا في جميع النسخ. وفي صحيح مسلم: أما حين صلاهما. والمراد بصلاها أي: تلك الصلاة.\n(^١١) \"من بني حرام\" -بفتح المهملتين-. انظر: شرح النووي ٦/ ٤٣٨، والفتح ٣/ ١٠٦.\n(^١٢) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\": جارية بالتنكير.\n(^١٣) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. ولم يذكر في \"ك\".\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى التجيبي، عن عبد الله بن =\n⦗٣٨٢⦘ = وهب به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر برقم ٢٩٧، ١/ ٥٧١.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن سليمان، عن ابن وهب به. انظر: صحيحه، كتاب السهو، باب إذا كلّم وهو يصلي فأشار بيده واستمع، برقم ١٢٣٣، ٣/ ١٠٥ مع الفتح.","vol":"3","page":379},{"text":"١١٨٣ - حدثنا الصغاني، قال: نا عبيد الله بن عمر (^١)، قال: نا يزيد بن زريع، قال: نا حجاج الأحول (^٢)، عن قتادة، عن أنس بن مالك ﵁ قال: سُئِلَ رسول الله ﷺ عن الرجل يرقد عن الصلاة أو يغفل عنها؟ فقال: \"كفارتها أن يصليها إذا ذكرها\" (^٣).\n_________\n(^١) هو القواريري.\n(^٢) الباهلي.\n(^٣) إسناده صحيح وقد أخرجه ابن ماجه عن نصر بن علي الجهضمي، والنسائي، عن حميد بن مسعدة كلاهما، عن يزيد بن زريع به. انظر: سنن ابن ماجه كتاب الصلاة باب من نام عن الصلاة أو نسيها برقم ٦٩٥، ١٢/ ٢٢٧.\nوانظر أيضًا سنن النسائي كتاب المواقيت باب فيمن نام عن صلاة برقم ٦١٣، ١/ ٣٢٠.\nوأخرجه مسلم -رحمه الله تعالى - بنحوه عن محمد بن المثنى، عن عبد الأعلى، عن سعيد، عن قتادة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب قضاء الصلاة الفائتة واستحباب تعحيل قضائها برقم ٣١٥، ١/ ٤٧٧.","vol":"3","page":382},{"text":"١١٨٤ - حدثنا محمد بن عوف، قال: نا طلق بن غنام (^١)، ح\n⦗٣٨٣⦘ وحدثنا الصاغاني، قال: نا أبو نعيم، وأبو الوليد، ومسلم (^٢)، قالوا: نا همام بن يحيى، قال: نا قتادة، قال: نا أنس بن مالك ﵁ أنّ النبيّ ﷺ قال: \"من نسي صلاة فليصلها إذا ذكرها، لا كفارةَ لها إلا ذلك\" ثم قرأ قتادة: أقم الصلاة لذكري (^٣) \" (^٤).\n_________\n(^١) طلق -بفتح الطاء المهملة وسكون اللام- ابن غنام -بمعجمة ونون- أبو محمد الكوفي. انظر: توضيح المشتبه ٦/ ١٨٨، والتقريب ص ٢٨٣.\n(^٢) هو ابن إبراهيم الأزدي الفراهيدي.\n(^٣) سورة طه، آية ١٤.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن هداب بن خالد، عن همام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب قضاء الصلاة الفائتة، واستحباب تعجيل قضاءها برقم ٣١٤، ١/ ٤٧٧.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم، وموسى بن إسماعيل، عن همام به.\nانظر: صحيحه، كتاب مواقيت الصلاة باب من نسي صلاة فليصل إذا ذكرها ولا يعيد إلا تلك الصلاة برقم ٥٩٧، ٢/ ٧٠ مع الفتح.\nوقتادة مدلس، ذكره الحافظ ابن حجر في المرتبة الثالثة من طبقاته وقد صرّح بالتحديث عن أنس ﵁ في رواية المصنف -رحمه الله تعالى- ويعدّ ذلك من فوائده وفيها أيضا تعيين همام بذكر اسم والده.","vol":"3","page":382},{"text":"١١٨٥ - حدثنا عمار [بن رجاء] (^١)، قال: نا حَبَّان، قال: نا همام بمثله، قال: (ثم سمعت) (^٢)، قتادة يقول بعدُ: أقم الصلاة لذكري (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) ما بين القوسين سقط من \"ك\".\n(^٣) انظر: الحديث ١١٨٤ السابق وتخريجه.","vol":"3","page":383},{"text":"١١٨٦ - حدثنا محمد بن إسحاق (^١)، أخبرني سعيد بن عامر (^٢)، عن سعيد، عن قتادة، عن أنس ﵁ قال: قال رسول الله ﷺ: \"من نسي صلاة فليصلها إذا ذكرها فإنّ الله تعالى يقول: أقم الصلاة لذكري (^٣) (^٤).\n_________\n(^١) هو الصاغاني.\n(^٢) أبو محمد البصري الضُّبعي.\n(^٣) (ك ١/ ٢٦٧).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن عبد الأعلى -وهو ممن سمع من سعيد قبل الاختلاط- عن سعيد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها برقم ٣١٥، ١/ ٤٧٧. وانظر حديث ١١٨٣ السابق.","vol":"3","page":384},{"text":"١١٨٧ - حدثنا أبو الأزهر، قال: نا أبو قتيبة (^١)، قال: نا المثنى القصير (^٢)، قال: نا قتادة، عن أنس [بن مالك] (^٣)، ﵁ عن النبيّ ﵁ قال: \"من نام عن صلاة فليصل (^٤) إذا استيقظ، ومن نسي صلاة فليصل إذا ذكر؛ إنّ الله ﷿ (^٥) قال: أقم الصلاة لذكري (^٦).\n_________\n(^١) هو سَلْم بن قتيبة الشعيري الخراساني.\n(^٢) هو ابن سعيد الضُّبعي.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) هكذا في \"ك\". وفي \"الأصل\" و\"م\": فليصلي بإثبات الياء في آخر الفعل وهو خطأ.\n(^٥) ما بين القوسين لم يذكر في \"الأصل\" و\"م\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن نصر بن علي الجهضمي، عن أبيه، عن =\n⦗٣٨٥⦘ = المثنى به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها برقم ٣١٦، ١/ ٤٧٧.","vol":"3","page":384},{"text":"<span data-type='title' id=toc-238>باب (^١) بيان حظر الصلاة في ثلاث ساعات، وإيجاب الإمساك عن الصلاة فيهَا لعِلل تكون عندها.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"3","page":385},{"text":"١١٨٨ - حدثنا ابن أبي رجاء، قال: نا وكيع، ح\nوحدثنا أبو الأزهر، قال: نا زيد بن حباب (^١)، ح\nوحدثنا الصاغاني، وعمار بن رجاء، وأبو أمية، ومحمد بن حيويه، قالوا: نا أبو نعيم، قالوا جميعًا: نا موسى بن عليّ (^٢)، يعني ابن رَبَاح\n⦗٣٨٦⦘ اللَّخْمي، قال: سمعت أبي يقول: إنَّه سمع عقبة بن عامر الجُهَني يقول: ثلاث ساعات كان رسول الله ﷺ ينهانا أن نصلي فيهن أو أن نَقْبُر (^٣) فيهن موتانا؛ حين تطلع الشمس بازغة حتى ترتفع، وحين يقوم قائم الظهيرة حتى تميل الشمس، وحين تصفر الشمس للغروب حتى تغرب.\nقال وكيع: تصفرّ. وقال بعضهم: تضيّف (^٤) (^٥).\n_________\n(^١) زيد بن حباب -بضم المهملة وموحدتين- أبو الحسين الكوفي خراساني الأصل. انظر: التقريب ص ٢٢٢.\n(^٢) هو موسى بن علي -بالتصغير- ابن رباح -بفتح الراء المهملة والموحدة- اللخمي -بفتح اللام المشددة وسكون الخاء المعجمة- نسبة إلى لخم؛ ولخم وجذام قبيلتان من اليمن نزلتا الشام.\nوقال البخاري -رحمه الله تعالى-: يقال: ابن عُلي -بالتصغير- وابن عَلي -مكبرًا- وهو أصح. مات سنة ١٦٣ هـ / بخ م ٤، وثقه الإمام أحمد، وابن سعد، وابن معين، والعجلي، والنسائي، وقال أبو حاتم: كان رجلًا صالحًا يتقن حديثه لا يزيد ولا ينقص صالح الحديث، وكان من ثقات المصريين. وذكره ابن حبان في الثقات، وذكر الحافظ في التهذيب أنّ ابن معين قال: لم يكن بالقوي، وأنّ ابن عبد البر قال أيضا ما انفرد به فليس بالقوي. =\n⦗٣٨٦⦘ = وقال في التقريب: صدوق ربما أخطأ.\nوالذي يترجح والله أعلم أن الرجل فوق هذه المرتبة فهو كما قال الإمام الذهبي -رحمه الله تعالى- في الكاشف: ثبت صالح، وفي الميزان وثقوه. انظر: الطبقات ٧/ ٥١٥، وسؤالات ابن الجنيد الترجمة ١٦٣، وابن محرز الترجمة ٤١١، والتاريخ الصغير ٢/ ١٤٧، وتاريخ الثقات ص ٤٤، والجرح والتعديل ٨/ ١٥٣، والثقات ٧/ ٤٥٣، والأنساب ٥/ ١٣٢، وتهذيب الكمال ٢٩/ ١٢٢، والكاشف ٢/ ٣٠٦، والميزان ٤/ ٢١٥، وتوضيح المشتبه ٦/ ٣٣٥، وتبصير المنتبه ٣/ ٩٦٧، والتهذيب ١٠/ ٣٢٣، والتقريب ص ٥٥٣.\n(^٣) هكذا في \"الأصل\" و\"م\" وصحيح الإمام مسلم -رحمه الله تعالى-. وفي \"ك \": وأن نقبر.\n(^٤) \"تصيّف\" أي تميل. انظر: القاموس المحيط ص ٧٤٧، والنهاية ٣/ ١٠٨.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن عبد الله بن وهب، عن موسى بن عُلَيٍّ به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهى عن الصلاة فيها برقم ٢٩٣، ١/ ٥٦٨.","vol":"3","page":385},{"text":"١١٨٩ - حدثنا موسى بن إسحاق القَوَّاس، قال: نا وكيع، بمثله (^١)،\n⦗٣٨٧⦘ وقال: تَضَيَّفُ (^٢).\n_________\n(^١) (بمثله) لم يذكر في \"ك\" و\"ط\".\n(^٢) انظر: الحديث ١١٨٨ وتخريجه، وتفيد هذه الرواية بأن وكيعًا -رحمه الله تعالى- قد روى عنه اللفظان؛ تصفر وتضيّف.","vol":"3","page":386},{"text":"١١٩٠ - حدثنا محمد بن يحيى (^١)، وأبو أمية، قالا: نا أبو الوليد، نا عكرمة بن عَمار، قال: نا شداد [بن عبد الله] (^٢) أبو عمار (^٣)، وكان قد أدرك نفرًا من أصحاب النبي ﷺ قال: قال أبو أمامة (^٤): يا عمرو بن عَبَسَة (^٥)، بأيّ شيء تدعى أنّك ربُع الإسلام؟ في حديث ذكره، فذكر (^٦) الحديث (^٧).\n_________\n(^١) هو الذهلي.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) وهو الدمشقي مولى معاوية بن أبي سفيان ﵄.\n(^٤) هكذا في جميع النسخ، وفي صحيح مسلم ولقي شداد أبا أمامة.\nوأبو أمامة هو صدي -بالتصغير- ابن عجلان الباهلي ﵁ صحابي مشهور سكن الشام ومات بها سنة ٨٦ هـ. انظر: الإصابة ٢/ ١٨٧، والتقريب ص ٢٧٦.\n(^٥) هو عمرو بن عبسة -بالعين المهملة المفتوحة تليها الموحدة ثم السين المهملة مفتوحتان- ابن عامر أبو نجيح السُّلمي صحابي مشهور أسلم قديمًا وهاجر بعد أحد ثم نزل الشام. انظر: توضيح المشتبه ٦/ ٣٦٩، والإصابة ٣/ ٦، والتقريب ص ٤٢٤.\n(^٦) هكذا في \"الأصل\" و\"م\": وفي \"ك\" وذكر الحديث بالواو.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن جعفر المَعْقري عن النضر بن محمد عن عكرمة بن عمار به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب إسلام عمرو بن عبسة برقم ٢٩٤، ١/ ٥٦٩.","vol":"3","page":387},{"text":"١١٩١ - حدثنا السلميّ أحمد بن يوسف، قال: نا النضر بن\n⦗٣٨٨⦘ محمد (^١)، قال: نا عكرمة بن عمار، قال: نا شداد بن عبد الله أبو عمار، عن أبي أمامة، قال عكرمة: وقد لقي شداد أبا أمامة وَوَاثلة (^٢)، وصحب أنسًا (^٣) إلى الشام وأثنى عليه فضلًا وخيرًا عن أبي أمامة ﵁ قال: قال عمرو بن عَبَسة ﵁: قلت: يا نبي الله، أخبرني عما علّمك الله وأجهله، أخبرني عن الصلاة؟ فقال: \"صل (^٤) صلاة الصبح ثم أقصر عن الصلاة حتى تطلع الشمس وترتفع، فَإنّها تطلع -حين تطلع- بين قرني الشيطان، وحينئذ يسجد لها الكفار، ثم صل فالصلاة مشهودة محضورة حتى يستقلّ الظلّ بالرمح ثم أقصر عن (^٥) الصلاة فإن (^٦) حينئذ تُسْجَرُ جهنمُ، فَإذا أقبل الفيء فصلّ فإنّ الصلاة مشهودة محضورة حتى تُصَلِّيَ العصر، ثم أقصر عن الصلاة حتى تغرب الشمس فإنّها تغرب بين قرني الشيطان، وحينئذ يسجد لها الكفار. وذكر الحديث (^٧).\n_________\n(^١) النضر -بالمعجمة- ابن محمد بن موسى أبو محمد اليمامي مولى بني أمية.\n(^٢) هو واثلة بن الأسقع -بالقاف- الليثي صحابي مشهور نزل الشام وعاش إلى سنة خمس وثمانين أو ست وثمانين هجرية ﵁. انظر: الاستيعاب ٣/ ٦٤٣، والإصابة ٣/ ٦٢٦، والتقريب ص ٥٧٩.\n(^٣) وفي جميع النسخ أنس -بالرفع- وهو خطأ، وإنَّما هو بالنصب كما في صحيح مسلم.\n(^٤) هكذا في \"الأصل\" و\"م\" وفي \"ك\" صلي بإثبات الياء آخر الفعل وهو خطأ.\n(^٥) (ك ١/ ٢٦٨).\n(^٦) اسم \"إنّ\" محذوف وهو ضمير الشأن. انظر: شرح النووي ٦/ ٣٥٦.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن جعفر المعقري، عن النضر بن محمد به. انظر: الحديث ١١٩٠ السابق وتخريجه.","vol":"3","page":387},{"text":"<span data-type='title' id=toc-239>مبتدأ أبواب في المساجد وما فيهَا، من ذلك: فضل بعيد الدار من المسجد على القريب في إتيان صلاة الجماعة، وبيان فضل الخطا إلى المساجد (^١) وثوابه (^٢)، وإيجاب ترك الانتقال للاقتراب من المسجد.</span>\n_________\n(^١) هكذا في \"ك\" و\"م\". وفي \"الأصل\": المساجد وعليها علامة الضرب وكتب بدلها المسجد.\n(^٢) هكذا في جميع النسخ بتذكير الضمير، والصواب تأنيثه لأنّه يعود على الخطا. والله أعلم.","vol":"3","page":389},{"text":"١١٩٢ - حدثنا الكربزاني [¬*]، قال: نا مسكين بن بكير (^١)، ح\nوحدثنا الصاغاني، قال: نا أبو النضر، ح\nوحدثنا أبو قلابة، قال: نا عبد الصمد بن عبد الوارث، قالوا: نا شعبة، عن الجُرَيْرِيّ، عن أبي نضرة (^٢)، قال: قال جابر بن عبد الله ﵄: أردنا أن نبيع دورنا ونتحول قريبًا من رسول الله ﷺ من أجل الصلاة، قال: فذكر (^٣) ذلك لرسول الله ﷺ فقال: \"يا فلانُ، لرجل من الأنصار، ديارَكم، فإنَّما تكتب آثاركم\" وهذا (^٤) لفظ أبي النضر.\n⦗٣٩٠⦘ وقال مسكين: أردنا أن نبيع دورنا ونشتري قرب المسجد، فقال النبيّ ﷺ: \"ديَاكم ديارَكم تُكتَب آثارُكم\". وأما عبد الصمد فقال: أراد بنو سَلِمة (^٥) أن يبيعوا دورهم ويتحولوا قرب المسجد فقال النبيّ ﷺ: \"يا بني سَلِمة أترغبون أن تكتب آثاركم؟ \" (^٦)\n_________\n(^١) أبو عبد الرحمن الحذّاء الحراني.\n(^٢) هو المنذر بن مالك بن قُطَعة العبدي البصري أبو نضْرة -بنون ومعجمة ساكنة- مشهور بكنيته. انظر: توضيح المشتبه ٦/ ٣٩٢، والتقريب ص ٥٤٦.\n(^٣) وفي \"ك\" و\"ط\" فذكرت.\n(^٤) وفي \"ك\" و\"ط\" هذا بدون الواو.\n(^٥) بنو سَلِمة -بفتح السين المهملة وكسر اللام-.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن عبد الصمد بن عبد الوارث، عن أبيه، عن الجريري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل كثرة الخطا إلى المساجد برقم ٢٨٠، ١/ ٤٦٢.\nوأخرجه أيضًا عن حجّاج بن الشاعر، عن روح بن عبادة، عن زكريا بن إسحاق، عن أبي الزبير، عن جابر به. برقم ٢٧٩، كتاب المساجد باب فضل كثرة الخطا إلى المساجد، ١/ ٤٦١. وشعبة وعبد الوارث ممن سمع من الجريري قبل الاختلاط. انظر: الكواكب النيرات ص ٤٣.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الكربزاني)، وهو خطأ طباعي، وصوابه: (الكُزْبُرَاني)، وقد ورد على الصواب في المواضع الأخرى، انظر: (٨٦٥، ٢٦٢١، ٢٦٧١، ٢٨١٤، ٣٥١٠، ٣٥٦٠، ٤٤٣٨، ٤٩٧٦، ٥١٤٢، ٥٦٧٢، ١٠٠٨١، ١٠١٥٠).","vol":"3","page":389},{"text":"١١٩٣ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، قال: نا محمد بن المتوكِّل (^١)، نا المعتمر، قال: سمعت كَهْمسًا يحدث عن أبي نضرة،\n⦗٣٩١⦘ عن جابر ﵁ قال: أراد بنو سلِمة أن يتحولوا إلى قرب المسجد فبلغ ذلك النبيّ ﷺ فقال: \"يا بني سلِمة ديارَكم إنّما تُكْتَب آثارُكم\" (^٢).\nرواه زكريا بن إسحاق، عن أبي الزبير، عن جابر ﵁، بنحو هذا الحديث (^٣).\n_________\n(^١) هو أبو عبد الله بن أبي السَّري العسقلاني مولى بني هاشم مات سنة ٢٣٨ هـ / د، وثقه ابن معين، وابن حبان، وقال أبو حاتم: ليّن الحديث ووصفه ابن عدي، ومسلمة بن قاسم، وابن وضاح بكثرة الغلط، وقال الإمام الذهبي في الميزان: له أحاديث تستنكر، وفي المغني: صدوق قال أبو حاتم: ليّن. وفي الكاشف: حافظ وثق ولينه أبو حاتم، وقال الحافظ ابن حجر: صدوق عارف له أوهام كثيرة. انظر: سؤالات ابن الجنيد الترجمة ٥٥٤، والجرح والتعديل ٨/ ١٠٥، والثقات ٩/ ٨٨، وتهذيب الكمال ٢٦/ ٣٥٥، والكاشف ٢/ ٢١٤، والمغني ٢/ ٦٢٨، والميزان ٤/ ٢٣، والتقريب ص ٥٠٤.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عاصم بن النضر التيمي، عن معتمر به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل كثرة الخطا إلى المساجد برقم ٢٨١، ١/ ٤٦٢.\n(^٣) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن حجاج بن الشاعر، عن روح بن عبادة، عن زكريا بن إسحاق به. انظر: الحديث ١١٩٢ السابق وتخريجه.","vol":"3","page":390},{"text":"١١٩٤ - حدثنا علي بن حرب، قال: نا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: قال النبيّ ﷺ: \"إنّ أحدكم إذا توضأ فأحسن الوُضوء، ثم أتى المسجد لا يَنْهَرُهُ (^١) إلا الصلاةُ لم يخط خُطْوة (^٢) إلا رفعه الله بها درجة وحطّ عنه بها خطيئة\". وذكر الحديث (^٣) (^٤).\n_________\n(^١) أي لا يدفعه. انظر: الصحاح ٣/ ٩٠٠، والنهاية ٥/ ١٣٦.\n(^٢) الخطوة -بالضم ما بين القدمين-، -وبالفتح- المرة الواحدة. انظر: المصباح المنير ص ٦٧.\n(^٣) (ك ١/ ٢٦٩).\nوفي \"ك\" و\"ط\" ذكر الحديث بدون الواو.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة وأبي كريب جميعًا عن أبي معاوية به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة برقم ٢٧٢، ١/ ٤٥٩.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن أبي معاوية به. انظر: صحيحه، =\n⦗٣٩٢⦘ = كتاب الصلاة، باب الصلاة في مسجد السوق برقم ٤٧٧، ١/ ٦٧٢.","vol":"3","page":391},{"text":"١١٩٥ - م/ حدثنا أحمد بن عبد الحميد الحارثي، وعبد الله بن محمد بن شاكر العنبري (^١)، قالا: نا أبو أسامة، عن بُرَيد، عن أبي بُرْدة، عن أبي موسى ﵁ قال: قال رسول الله ﷺ: \"إنّ أعظم الناس أجرًا في الصلاة أبعدهم إليها مشيًا (^٢) فأبعدهم، والذي ينتظر الصلاة حتى يصليها مع الإمام في جماعة أعظم أجرًا من الذي يصليها ثم ينام\" (^٣).\n_________\n(^١) العنبري -بفتح العين وسكون النون وفتح الباء الموحدة وفي آخرها راء- نسبة إلى العنبر بن عمرو بن تميم ويقال لهم بلعنبر أيضًا، أبو البَختري. انظر، واللباب ٢/ ٣٦٠.\n(^٢) هكذا في جميع النسخ، وفي هامش الأصل مصوبة كذلك. وفي الصحيحين ممشى.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن براد الأشعري وأبي كريب، عن أبي أسامة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل كثرة الخطا إلى المساجد برقم ٢٧٧، ١/ ٤٦٠.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن العلاء، عن أبي أسامة به. انظر: صحيحه، كتاب الأذان، باب فضل صلاة الفجر في جماعة برقم ٦٥١، ٢/ ١٣٧ مع الفتح.","vol":"3","page":392},{"text":"١١٩٦ - حدثنا يزيد بن سنان *البصري قال: نا الصلت بن مسعود (^١) قال: نا عباد بن\n⦗٣٩٣⦘ عباد (^٢)، قال: أنا عاصم (^٣)، عن أبي عثمان* (^٤) (^٥)، عن أبي بن كعب ﵁ قال: كان رجل من الأنصار بيته أقصى بيت بالمدينة وكان لا تخطئه (^٦)\n⦗٣٩٤⦘ الصلاة مع رسول الله ﷺ، فتوجعت له فقلت: يا فلان، لو أنّك (^٧) اشتريت حمارًا يقيك الرمضاء ويرفعك من الأرض ويقيك هوامّ الأرض! قال: أَمَ (^٨) فوالله ما أحب أنّ بيتي ببيت محمد ﷺ، قال: فحملت به حملًا حتى أتيت النبيّ ﷺ فذكرت ذلك له، أو قال: فأخبرته قال: فدعاه فسأله، وذكر مثل ذلك، فذكر* أنه يرجو في أثره الأجر، فقال رسول الله ﷺ: \"إنّ لك ما احتسبت\"* (^٩) (^١٠).\nرواه ابن عيينة عن عاصم (^١١).\n_________\n(^١) الصلت -بفتح أوله وآخره مثناة- ابن مسعود بن طَريف أبو بكر البصري القاضي مات سنة أربعين ومائتين أو قبلها بسنة، أخرج له مسلم حديثا واحدًا في الصلاة، =\n⦗٣٩٣⦘ = وثقه صالح جزرة، وذكره ابن حبان في الثقات. وقال العقيلي: له أحاديث وهم فيها إلا أنَّه ثقة، وقال عبدان: نظر عباس العنبري في جزء لي عن الصلت فقال: يا بنيّ، اتّقه، وقال ابن عدي: لم أجد لأحد في الصلت كلاما ينسبه إلى ضعف، وقد اعتبرت حديثه ورواياته فلم أجد ما يجوز أن أنكره عليه وهو عندي لا بأس به. ورمز له الذهبي بـ \"صح\": وقال في الكاشف وثق. وقال الحافظ: ثقة ربما وهم. انظر: التاريخ الصغير ٢/ ٣٤٠، والجرح والتعديل ٤/ ٤٤١، والثقات ٨/ ٣٢٤، والكامل ٤/ ٨٢، ورجال صحيح مسلم ١/ ٣٢١، وتهذيب الكمال ١٣/ ٢٢٩، والكاشف ١/ ٥٠٥، والميزان ٢/ ٣٢٠، والتقريب ص ٢٧٧، وتبصير المنتبه ٣/ ٨٤٩.\n(^٢) أبو معاوية البصري مات سنة ١٨١ هـ / ع، وثقه جمع كثير منهم الإمام أحمد، وابن معين، وأبو داود، والنسائي، والعجلي، والعقيلي، وابن حبان، والذهبي في الكاشف، وقال ابن سعد: ثقة وربما غلط، وقال مرة: لم يكن بالقوي في الحديث. وقال أبو حاتم: لا يحتج به، وقال محمد بن جرير الطبري: كان ثقة غير أنَّه كان يغلط أحيانًا ورمز له الإمام الذهبي بـ \"صح\" في الميزان، وقال الحافظ ابن حجر: ثقة ربما وهم وله في البخاري حديثان متابعة. انظر: الطبقات ٧/ ٢١٣، ٢٣٦، والجرح التعديل ٦/ ٨٢، وتهذيب الكمال ١٤/ ١٢٨، والكاشف ١/ ٥٣٠، ومن تكلم فيه وهو موثق ص ١٠٦، والميزان ٢/ ٣٦٧، والتقريب ص ٢٩٠، وهدي الساري ص ٤٣٢.\n(^٣) هو الأحول.\n(^٤) هو النهدي.\n(^٥) ما بين النجمين سقط من \"م\".\n(^٦) أي: لا تفوته.\n(^٧) (أنك) لم يذكر في \"ك\".\n(^٨) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" لم.\n(^٩) ما بين النجمين سقط من \"م\".\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن أبي بكر المقدمي، عن عباد بن عباد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل كثرة الخطا إلى المساجد ١/ ٤٦١.\n(^١١) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن سعيد بن عمرو الأشعثي، ومحمد بن أبي عمر، عن ابن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل كثرة الخطا إلى المساجد ١/ ٤٦١.","vol":"3","page":392},{"text":"١١٩٧ - حدثنا محمد بن عبد الملك الواسِطِي (^١)، قال: نا يزيد بن هارون، ح\nوحدثنا يزيد بن سنان، قال: نا بَكّار بن الخصيب (^٢)، ح\n⦗٣٩٥⦘ وحدثنا صالح بن محمد الرّازي (^٣)، قال: نا معاوية بن عمرو (^٤)، قال: نا زائدة (^٥)، ح\nوحدثنا ابن عَمِيرة (^٦)، قال: نا عبد الله بن صالح -يعني العجلي (^٧) - قال: نا عبثر (^٨)، ح\nوحدثنا الصاغاني، قال: نا يحيى بن أبي بكير، قال: نا زهير كلهم عن سليمان التيمي، عن أبي عثمان النهديّ، عن أبي بن كعب ﵁ قال: كان رجل ما أعلم أحدًا من الناس من أهل المدينة ممن يصلى القبلة أبعَد منزلًا من المسجد منه فكان يحضر الصلوات مع النبيّ ﷺ، فقيل له: لو اشتريت حمارًا فركبته في الرمضاء والظلماء، فقال: ما أحب أنّ منزلي يلزق المسجد، فأخبر رسول الله ﷺ بذلك، فسأله؟ فقال: يا رسول الله، كيما يكتب أثري وخطاي ورجوعي إلى أهلي وإقبالي\n⦗٣٩٦⦘ وإدباري أو كما قال: فقال النبيّ ﷺ (^٩): \"أنطاك الله (^١٠)، ذلك كله، وأعطاك ما احتسبت أجمع أو كما قال. وهذا (^١١) لفظ يزيد، وحديث بكّار بمثله بلا شك (^١٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\": الدقيقي، وكلتا النسبتين لمحمد بن عبد الملك.\n(^٢) الرامي بصري، ذكره ابن حبان في الثقات ٨/ ١٥٢، ولم أجده في غيره.\n(^٣) هو صالح بن محمد بن عبد الله بن عبد الرحمن أبو الفضل الرازي.\n(^٤) هو معاوية بن عمرو بن المهلّب أبو عمرو البغدادي.\n(^٥) هو ابن قدامة الثقفي.\n(^٦) هو بشر بن موسى بن صالح بن شيخ بن عميرة أبو علي الأسدي.\n(^٧) العجلي -بكسر العين وسكون الجيم وفي آخرها لام- نسبة إلى عجل بن لجيم. انظر: اللباب ٢/ ٣٢٥.\n(^٨) عبثر -بفتح أوله، ثم موحدة ساكنة، ثم مثلثة مفتوحة، ثم راء- ابن القاسم الزبيدي -بالضم- أبو زبيد كذلك الكوفي. انظر: توضيح المشتبه ٦/ ٩١، وتبصير المنتبه ٣/ ٩٠٣، والتقريب ص ٢٩٤.\n(^٩) (ك ١/ ٢٧٠).\n(^١٠) هكذا في \"الأصل\" و\"ك\". وفي \"م\": أعطاك، وأنطاك لغة لأهل اليمن وهو مثل أعطاك وزنا ومعنى. انظر: المصباح المنير ص ٢٣٤.\n(^١١) هكذا في \"الأصل\" و\"م\". وفي \"ك\": هذا بدون الواو.\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن سليمان التيمي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل كثرة الخطا إلى المساجد برقم ٢٧٨، ١/ ٤٦٠.","vol":"3","page":394},{"text":"١١٩٨ - حدثنا سعيد بن مسعود المروزي، وعباس بن محمد قالا: نا زكريا بن عديّ، ح\nوحدثنا هلال بن العلاء، عن أبيه (^١)، قالا جميعًا: عن عبيد الله بن عمرو (^٢)، عن زيد بن أبي أنّيسة (^٣)، عن عديّ بن\n⦗٣٩٧⦘ ثابت (^٤)، عن أبي حازم الأَشْجَعِي (^٥)، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"من تطهّر في بيته، ثم مشى إلى بيت من بيوت الله يقضي فريضة من فرائض الله، كانت خطوتاه (^٦)، إحداهما تحط خطيئة والأخرى يُرفع بها درجة\" (^٧). ومعنى حديثهم (^٨) واحد (^٩).\n_________\n(^١) العلاء بن هلال بن عمر أبو محمد الرقي.\n(^٢) أبو وهب الرقي مولى بني أسد.\n(^٣) هو زيد بن أبي أنيسة -مصغرًا- أبو أسامة الجزري مات سنة ١٢٤ هـ روى له الجماعة ووثقه جمع كثير منهم ابن سعد وابن معين، والعجلي، والفسوي، وابن نمير، وابن حبان، وابن شاهين، وأسند العقيلي عن الإمام أحمد أنَّه قال: إن حديثه لحسن مقارب، وإن فيها لبعض النكارة وهو على ذلك حسن الحديث. وقال المروذي: سألت أحمد بن حنبل عنه، فحرك يده، وقال صالح وليس هو بذاك. ورمز له الإمام الذهبي بـ \"صح\" =\n⦗٣٩٧⦘ = وقال أحد الحفاظ وقال في الكاشف: حافظ إمام ثقة. وفي المغني: ثقة نبيل. قال أحمد في حديثه بعض النكرة، وقال فيمن تكلم فيه وهو موثق: ثقة مشهور، قال أحمد في حديثه بعض النكارة. وقال الحافظ ابن حجر: ثقة له أفراد. انظر: العلل ومعرفة الرجال -رواية المروذي ص ٨٥، رقم ١١٨، والضعفاء الكبير ٢/ ٧٤، وتهذيب الكمال ١٠/ ١٨، والكاشف ١/ ٤١٥، والمغني ١/ ٢٤٥، والميزان ٢/ ٩٨، ومن تكلم فيه وهو موثق ص ٨٢، وتوضيح المشبته ٤/ ٢٣٣، وهدي الساري ص ٤٠٤، والتقريب ص ٢٢٢.\n(^٤) الأنصاري الكوفي.\n(^٥) اسمه سَلْمان.\n(^٦) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" خطواته، بالجمع.\n(^٧) وفي صحيح مسلم: والأخرى ترفع درجة.\n(^٨) هكذا في \"الأصل\" و\"م\" وفي \"ك\": معنى واحد.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن منصور، عن زكريا بن عدي به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب المشي إلى الصلاة تمحي به الخطايا وترفع به الدرجات برقم ٢٨٢، ١/ ٤٦٢.","vol":"3","page":396},{"text":"<span data-type='title' id=toc-240>باب (^١) بيان فضيلة المساجد، وثواب بانيها.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"3","page":398},{"text":"١١٩٩ - حدثنا محمد بن يحيى (^١)، نا ابن أبي مريم (^٢)، أنا [عثمان بن مكتل و] (^٣) أنس بن عياض [قالا] (^٤) أنا الحارث بن عبد الرحمن *يعني ابن أبي ذباب (^٥)، عن عبد الرحمن* (^٦) بن مهران (^٧)، مولى أبي هريرة ﵁ عن\n⦗٣٩٩⦘ أبي هريرة ﵁ عن رسول الله ﷺ قال: \"أحبّ البلاد إلى الله مساجدها، وأبغض البلاد إلى الله أسواقها\" (^٨).\n_________\n(^١) هو الذهلي.\n(^٢) هو سعيد بن الحكم بن محمد المصري.\n(^٣) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\nومكتل -بكسر الميم وسكون الكاف وفتح المثناة- من أهل مصر، ذكره ابن حبان في الثقات وقال: من ثقات المسلمين ومتقنيهم. انظر: الجرح والتعديل ٦/ ١٦٩، والثقات ٨/ ٤٥٢، والتبصير ٤/ ١٣١٤.\n(^٤) لم يذكر في \"الأصل\".\n(^٥) هكذا في \"الأصل\" وفي \"ك\": قال ثنا الحارث بن عبد الرحمن بن أبي ذباب.\nوذباب -بضم الذال المعجمة وموحدتين- المدني مات سنة ١٤٦ هـ / عخ مد م ت س ق، وثقه الإمام الذهبي، وذكره ابن حبان في الثقات، وقال ابن معين: مشهور، وقال أبو زرعة: ليس به بأس، وقال أبو حاتم: يروي عنه الدراوردي أحاديث منكرة ليس بذاك القوي يكتب حديثه، وقال الحافظ ابن حجر: صدوق يهم. انظر: الجرح والتعديل ٣/ ٧٩، والثقات ٦/ ١٧٢، وتهذيب الكمال ٥/ ٢٥٣، والكاشف ١/ ٣٠٣، والميزان ١/ ٤٣٧، والمغني ١/ ١٤٢، ومن تكلم فيه وهو موثق ص ٦١، والتقريب ص ١٤٦.\n(^٦) ما بين النجمين سقط من \"م\".\n(^٧) ومهران -بكسر أوله-، أبو محمد المدني مولى الأزد، ويقال مولى مزينة، ويقال مولى =\n⦗٣٩٩⦘ = أبي هريرة ﵁ قال أبو حاتم: صالح، وذكره ابن حبان في الثقات، وقال الدارقطني: شيخ يعتبر به، وقال الإمام الذهبي: صدوق، وقال الحافظ ابن حجر: مقبول اهـ.\nروى له مسلم حديثًا واحدًا في الصلاة -وهو هذا الحديث-. انظر: الجرح والتعديل ٥/ ٢٨٤، والثقات ٥/ ١٠٦، وسؤالات البرقاني الترجمة ٢٨١، ورجال صحيح مسلم ٢/ ٤٢١، وتهذيب الكمال ١٧/ ٤٤٣، والكاشف ١/ ٦٤٦، والتقريب ص ٣٥١.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن معروف وإسحاق بن موسى الأنصاري، عن أنس بن عياض به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل الجلوس في مصلاه بعد الصبح وفضل المساجد برقم ٢٨٨، ١/ ٤٦٤.\nوأخرجه ابن خزيمة برقم ١٢٩٣، والبيهقي ٣/ ٦٥، كلاهما من طريق الحارث بن عبد الرحمن بن أبي ذباب به.","vol":"3","page":398},{"text":"١٢٠٠ - حدثنا الصاغاني، وأبو داود الحراني، وعلي بن الحسن الهِلَالِي (^١)، قالوا: نا أبو عاصم الضحاك بن مخلد، عن عبد الحميد بن جعفر (^٢)، قال: حدثني أبي، عن محمود بن لَبِيد ﵁، قال: لما أراد عثمان ﵁ (^٣) بناء المسجد فكره الناس ذلك وأحبوا أن يدعه على هيئته، فقال عثمان ﵁ سمعت رسول الله ﷺ يقول: \"من بنى لله بيتًا بنى الله له بيتًا\n⦗٤٠٠⦘ في الجنة\" (^٤).\n_________\n(^١) أبو الحسن النيسابوري.\n(^٢) هو عبد الحميد بن جعفر بن عبد الله بن الحكم الأنصاري الأوسي أبو الفضل المدني.\n(^٣) ما بين القوسين لم يذكر في \"ك\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، ومحمد بن المثنى، كلاهما عن الضحاك بن مخلد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل بناء المساجد والحث عليها برقم ٢٥، ١/ ٣٧٨.","vol":"3","page":399},{"text":"١٢٠١ - حدثنا عيسى بن أحمد العسقلاني البلخي (^١)، قال: نا ابن وهب، ح\nوحدثنا أبو عبيد الله، قال: نا عمّي، ح\nوحدثنا محمد بن حيويه والصاغاني، عن أبي سعيد يحيى بن سليمان الجُعْفِي (^٢)، عن ابن وهب، قالوا جميعًا: قال: حدثني عمرو بن الحارث، أن بكير بن عبد الله حدثه أنّ عاصم بن عمر بن قتادة (^٣) حدثه، أنَّه سمع عبيد الله الخَوْلَاني (^٤) يذكر أنَّه سمع عثمان بن عفان ﵁ عند قول الناس فيه حين بنى\n⦗٤٠١⦘ مسجد الرسول ﷺ يقول: إنّكم قد أكثرتم، وإنّي سمعت رسول الله ﷺ يقول: \"من بنى مسجدًا -قال بكير- حسبت أنّه (^٥) قال: يبتغي به وجه الله بنى الله له مثله في الجنة\". وحديثهم واحد (^٦) (^٧).\n_________\n(^١) النسبتان لم تذكرا في \"ك\".\n(^٢) الكوفي مات سنة ٢٣٧ هـ / خ ت، وثقه الدارقطني، والعقيلي، وذكره ابن حبان في الثقات، وقال: ربما أغرب، وقال أبو حاتم: شيخ، وقال النسائي: ليس بثقة. وقال الإمام الذهبي في الكاشف: صويلح، وقال الحافظ ابن حجر: صدوق يخطئ. ولم يكثر البخاري من تخريج حديثه، وإنَّما أخرج له أحاديث معروفة من حديث ابن وهب خاصة. انظر: الجرح والتعديل ٩/ ١٥٤، والثقات ٩/ ٢٦٣، وتهذيب الكمال ٣١/ ٣٦٩، والكاشف ٢/ ٣٦٧، والميزان ٤/ ٣٨٢، والتقريب ص ٥٩١، وهدي الساري ص ٤٥١.\n(^٣) أبو عمر المدني الأوسي.\n(^٤) هو عبيد الله بن الأسود، ويقال: ابن الأسد ربيب ميمونة ﵂ زوج النبي ﷺ، خ م د س وثقه ابن حبان بذكره في الثقات، والحافظ ابن حجر، والخولاني =\n⦗٤٠١⦘ = -بفتح الخاء المعجمة وسكون الواو، وبعدها لام ألف، وفي آخرها نون- نسبة إلى خولان بن عمرو، وهي قبيلة نزلت الشام. انظر: الثقات ٥/ ٦٧، واللباب ١/ ٤٧٢، والتهذيب ٧/ ٣، والتقريب ص ٣٦٩.\n(^٥) أي شيخه عاصمًا بالإسناد المذكور. انظر: الفتح ١/ ٥٤٥.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي، وأحمد بن عيسى، كلاهما عن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل بناء المسجد والحث عليها برقم ٢٤، ١/ ٣٧٨.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن سليمان عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب من بنى مسجدًا برقم ٤٥٠، ١/ ٥٤٤ مع الفتح.\n(^٧) (ك ١/ ٢٧١).","vol":"3","page":400},{"text":"<span data-type='title' id=toc-241>باب (^١) بيان أول مسجد وضع في الأرض، وأوّل قبلة النبيّ ﷺ التي كان يصلي إليها، وتحويلها، والدليل على إباحة اتخاذها في جميع المواطن، إذا كان طيّبًا، إلا فيما استثنى منها، وعلى إباحة الصلاة في الطريق وفي مرابض الغنم، وعلى أنّ أيّ موضع صُلِّيَ فيه سُمّيَ مسجدًا.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"3","page":402},{"text":"١٢٠٢ - حدثنا عمار بن رجاء، قال: نا محمد بن عبيد، قال: نا الأعمش، عن إبراهيم التيمي (^١)، عن أبيه عن أبي ذرّ ﵁ قال: قلت: يا رسول الله، أيّ مسجد وُضع أوّل؟ قال: \"المسجد الحرام\" قلت: ثم أيّ؟ قال: ثم (^٢) المسجد الأقصى\". قال: قلت: وكم بينهما؟ قال\n⦗٤٠٣⦘ \"أربعون عامًا، ثم الأرض لك، فصلّ أينما أدركتك الصلاة\" (^٣).\n_________\n(^١) هو إبراهيم بن يزيد بن شريك يكنى أبا أسماء التيمي من تيم الرباب مات سنة ٩٣ هـ وقيل غير ذلك، وثقه ابن معين، وأبو زرعة، وابن حبان بذكره في الثقات، وقال أبو حاتم: صالح الحديث. وقال الكرابيسي حدث عن زيد بن وهب قليلًا أكثرها مدلّسة اهـ.\nوروايته عن أم المؤمنين عائشة، وحفصة، وأبي ذرّ، وعلى، وابن عباس ﵁ مرسلة، وقال الحافظ ابن حجر: ثقة إلا أنه يرسل ويدلّس. اهـ وتقييد تدليسه برواياته عن زيد بن وهب أولى والله أعلم. انظر: الجرح والتعديل ٢/ ١٤٥، والثقات ٤/ ٧، والكاشف ١/ ٢٢٧، وتهذيب التهذيب ١/ ١٥٩، والتقريب ص ٩٥، وجامع التحصيل ص ١٦٧.\n(^٢) (ثم) لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري، عن عبد الواحد، عن الأعمش به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ١، ١/ ٣٧٠.\nوأخرجه البخاري -رحمه الله تعالى- عن موسى بن إسماعيل، عن عبد الواحد به.\nانظر: صحيحه، كتاب الأنبياء، باب برقم ٣٣٦٦، ٦/ ٤٦٩.","vol":"3","page":402},{"text":"١٢٠٣ - حدثنا العطاردي، نا يونس بن بكير (^١)، نا الأعمش بإسناده عن أبي ذر ﵁ قال رسول الله ﷺ: \"إنّ الأرض مسجد وطهور، فأينما أدركتك الصلاة فتيمم وصلّ\" (^٢).\n_________\n(^١) أبو بكر الشيباني الكوفي مات سنة ١٩٩ هـ، خت م، في الشواهد د ت ق، وثقه ابن معين، وأبو زرعة، ومحمد بن عبد الله بن نمير، وغيرهم. وقال أبو حاتم: محله الصدق، وذكره ابن حبان في الثقات، وضعفه الجوزجاني، والعجلي، وأبو داود، والنسائي، وقال الإمام الذهبي: صدوق مشهور شيعي، وقال الحافظ ابن حجر: صدوق يخطئ. انظر: التاريخ ٢/ ٦٨٧ وتاريخ الدارمي ص ٢٢٨، وأحوال الرجال ص ٨٥، وتاريخ الثقات ص ٤٨٧، والجرح والتعديل ٩/ ٢٣٦، والثقات ٧/ ٦٥١، وتهذيب الكمال ٣٢/ ٤٩٤، والكاشف ٢/ ٤٠٢، والمغني ٢/ ٧٦٥، والميزان ٤/ ٤٧٧، ومن تكلم فيه وهو موثق ص ٢٠٣، والتقريب ص ٦١٣.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري، عن عبد الواحد، عن الأعمش به. انظر: الحديث ١٢٠٢ السابق وتخريجه. إلا أنَّه لم يذكر فيه التيمم، وذكره في حديث جابر بن عبد الله ﵄، وأبي هريرة ﵁ انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٣، ٥، ١/ ٣٧٠، ٣٧١.","vol":"3","page":403},{"text":"١٢٠٤ - حدثنا أبو أمية، نا عبيد الله بن موسى، عن شَيْبان، عن\n⦗٤٠٤⦘ الأعمش، عن إبراهيم التيمي قال: كنت أعرض على أبي ويعرض عليّ، فمر بسجدة فسجد (^١)، في الطريق، فقلت: أتسجد في الطريق؟ فقال: سمعت أبا ذرّ ﵁ يقول: قلت لرسول الله ﷺ: أيّ مسجد وضع في الأرض أولُ؟ قال: \"المسجد الحرام\". قلت (^٢): ثم أيّ؟ قال: \"ثم المسجد الأقصى\". قلت: كم بينهما؟ قال: \"أربعون سنة، ثم أينما أدركتك الصلاة فصل فهو مسجد\" (^٣).\n_________\n(^١) (فسجد) سقطت من \"م\".\n(^٢) وفي \"م\" قال، وهو خطأ.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر السعدي، عن علي بن مسهر، عن الأعمش به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٢، ١/ ٣٧٠.","vol":"3","page":403},{"text":"١٢٠٥ - حدثنا الصائغ بمكة (^١)، نا عفان، ح\nوحدثنا إبراهيم بن مرزوق، نا حَبَّان قالا: نا أبو عوانة، عن الأعمش بمثله (^٢).\n_________\n(^١) وهو الصائغ الكبير.\n(^٢) انظر: الحديث ١٢٠٤ السابق وتخريجه.","vol":"3","page":404},{"text":"١٢٠٦ - حدثنا ابن المنادي، نا وهْب بن جرير، ح\nوحدثنا أبو قلابة، نا بِشْرُ بن عمر (^١)، قالا: نا شعبة، عن الأعمش بمثل حديث الأول (^٢)،\n⦗٤٠٥⦘ * عن محمد بن عبيد* (^٣)، إلا أنَّه قال: \"فصل فثَمّ مسجد\" (^٤).\n_________\n(^١) أبو محمد الزهراني البصري.\n(^٢) هكذا في جميع النسخ، ولعل الصواب: بمثل الحديث الأول، حتى يحصل التطابق بين =\n⦗٤٠٥⦘ = الصفة والموصوف في التعريف والله أعلم.\n(^٣) ما بين النجمين سقط من \"ك\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري، عن عبد الواحد، عن الأعمش به. انظر: الحديث ١٢٠٢ السابق.","vol":"3","page":404},{"text":"١٢٠٧ - حدثنا (^١) أبو داود الحراني، نا أبو عاصم، نا سفيان (^٢)، عن أبي إسحاق (^٣)، عن البَرَاء ﵁ قال: صَلَّينا نحو بيت المقدس ستة عشر أو سبعة عشر شهرًا، ثم حُوِّلنا إلى الكعبة.\nقال يحيى القطان عن سفيان: صلّينا مع النبيّ ﷺ (^٤).\n_________\n(^١) هكذا في \"م\" و\"ك\". وفي \"الأصل\": وحدثنا بالواو.\n(^٢) هو الثوري.\n(^٣) هو السبيعي.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن خلاد، ومحمد بن المثنى جميعًا عن يحيى بن سعيد القطان، عن سفيان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب تحويل القبلة من القدس إلى الكعبة برقم ١٢، ١/ ٣٧٤.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن المثنى، عن يحيى، عن سفيان، عن أبي إسحاق قال: سمعت البراء ﵁ به. انظر: صحيحه، كتاب التفسير باب ﴿وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا﴾ برقم ٤٤٩٢، ٨/ ١٧٤. وسفيان ممن سمع من أبي إسحاق قبل الاختلاط.\nوأبو إسحاق قد صرح بالتحديث عن البراء ﵁ عند البخاري كما مرّ، فأمن تدليسه.","vol":"3","page":405},{"text":"١٢٠٨ - حدثنا الصاغاني، نا أبو الجَوَّابِ (^١)، نا عمار بن رزيق (^٢)، عن أبي إسحاق، عن البراء ﵁: لقد صلّينا إلى بيت المقدس بعد قدوم رسول الله ﷺ (^٣) ستة عشر شهرًا (^٤)، ثم إنّ الله علم ما في نفس نبيّه\n⦗٤٠٧⦘ﷺ أنّ هواه أن يصلي إلى الكعبة فقال: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ في السَّمَاءِ﴾ (^٥)، إلى قوله: ﴿شَطْرَ الْمَسْجِدِ الْحَرَامِ﴾ (^٦).\n_________\n(^١) هو الأحوص بن جواب -بفتح الجيم وتشديد الواو، وبعد الألف موحدة- الضبي الكوفي مات سنة ٢١١ هـ / م د ت س ق، وثقه ابن معين، وابن شاهين، وقال أبو حاتم: صدوق. وذكره ابن حبان في الثقات، وقال: كان متقنا ربما وهم. وقال ابن معين: مرة ليس بذاك القوي، وقال الإمام الذهبي: صدوق. وقال الحافظ ابن حجر: صدوق ربما وهم. انظر: تاريخ الدوري ٢/ ٢٠، والجرح والتعديل ٢/ ٣٢٨، والثقات ٦/ ٨٩، وتاريخ أسمَاء الثقات ص ٧٣، وتهذيب الكمال ٢/ ٢٨٨، والميزان ١/ ١٦٧، والكاشف ١/ ٢٢٩، ومن تكلم فيه وهو موثق ص ٤٠، وتوضيح المشتبه ٢/ ٤٩٨، وتبصير المنتبه ١/ ٢٧٠، والتقريب ص ٩٧.\n(^٢) عمار بن رزيق -بتقدىم الراء مصغرًا- أبو الأحوص الكوفي مات سنة ١٥٩ هـ، م د س ق، وثقه الإمام أحمد، وابن المديني، وابن معين، وأبو زرعة، والذهبي، وذكره ابن حبان في الثقات، وقال أبو حاتم الرازي: لا بأس به، وقال النسائي والبزار: ليس به بأس، وقال الحافظ ابن حجر: لا بأس به. انظر: تاريخ الدارمي ص ١٥٩، والجرح والتعديل ٦/ ٣٩٢، والثقات ٧/ ٢٨٦، وتاريخ أسماء الثقات ص ٢٨٨، وتهذيب الكمال ٢١/ ١٨٩، والكاشف ٢/ ٥٠، والميزان ٣/ ١٦٤، والتقريب ص ٤٠٧.\n(^٣) (ك ١/ ٢٧١).\n(^٤) هكذا ورد العدد بدون شك عند المصنف -رحمه الله تعالى- هنا وفي حديث (١٢٠٩، ١٢١٠) الآتيين وعند مسلم -رحمه الله تعالى- من رواية أبي الأحوص، والنسائي من رواية زكريا بن أبي زائدة، وشريك كلهم، عن أبي إسحاق به.\nوورد بالشك -ستة عشر أو سبعة عشر- من رواية زهير وأبي نعيم عند البخاري =\n⦗٤٠٧⦘ = -رحمه الله تعالى- والثوري عند الشيخين. وورد سبعة عشر بدون شك عند الإمام أحمد ﵀ بسند صحيح عن ابن عباس ﵄.\nوالجمع بين الروايات أن من جزم بستة عشر لفق من شهر القدوم وشهر التحويل شهرًا وألغى الزائدة، ومن جزم بسبعة عشر عدّهما معًا، ومن شك تردد في ذلك … قاله الحافظ ابن حجر -رحمه الله تعالى-. انظر: الفتح ١/ ٩٦.\n(^٥) سورة البقرة، آية ١٤٤.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي الأحوص، عن أبي إسحاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب تحويل القبلة من القدس إلى الكعبة برقم ١١، ١/ ٣٧٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن رجاء، عن إسرائيل، عن أبي إسحاق به. انظر: صحيحه، كتاب الصلاة، باب التوجه نحو القبلة حيث كان، برقم ٣٩٩، ١/ ٥٠٢ مع الفتح.","vol":"3","page":406},{"text":"١٢٠٩ - حدثنا سعدان بن يزيد (^١)، نا إسحاق الأزرق، نا زكريا بن أبي زائدة (^٢)، عن أبي إسحاق، عن البراء ﵁ قال: قدم رسول الله ﷺ المدينة فصلى نحو بيت المقدس (^٣)\n⦗٤٠٨⦘ ستة (^٤) عشر شهرًا، ثم إنَّه وجه إلى الكعبة، فمرّ رجل ممن كان يصلّي مع النبيّ ﷺ على قوم من الأنصار، فقال: أشهد أنّ رسول الله (^٥) ﷺ قد توجه إلى الكعبة. قال: فانحرَفُوا إلى الكعبة (^٦).\n_________\n(^١) البغدادي نزيل سُرّ من رأى أبو محمد.\n(^٢) واسم أبي زائدة خالد بن ميمون، وقيل هبيرة، أبو يحيى الكوفي.\n(^٣) بيت المقدس، يقال: -بفتح الميم وإسكان القاف كسر الدال- ويقال: -بضم الميم وفتح القاف وفتح الدال المشددة- لغتان مشهورتان. قال الجوهري: بيت المقدس =\n⦗٤٠٨⦘ = يشدد ويخفف. انظر: الصحاح ٣/ ٩٦١، وتهذيب الأسمَاء واللغات ٣/ ١٠٩.\n(^٤) هكذا في \"الأصل\" و\"ك\". وفي \"م \" سبعة عشر، وهو خطأ.\n(^٥) هكذا في \"الأصل\". وفي \"ك\" و\"م \": أشهد أن محمدًا رسول الله.\n(^٦) انظر: الحديث ١٢٠٨ السابق وتخريجه.","vol":"3","page":407},{"text":"١٢١٠ - حدثنا أبو أمية، وعمار قالا: نا أبو نعيم، نا زهير (^١)، عن أبي إسحاق، عن البراء ﵁ أنّ النبي ﷺ صلى قِبَل بيت المقدس ستة عشر شهرًا وكان يعجبه أن يكون قبلته نحو البيت وأنه صلّى -أو صلاها- صلاة العصر، وصلى معه قوم فخرج رجل ممن كان صلى معه فمرّ على أهل المسجد وهم راكعون، فقال: أشهد بالله لقد صليت مع النبيّ ﷺ قبل مكة فداروا كما هم قبل البيت (^٢).\n_________\n(^١) هو ابن معاوية، وسماعه أيضًا من أبي إسحاق بأخرة، ولكن تابعه أبو الأحوص والثوري وقد سمعا منه قبل الاختلاط انظر: هدي الساري ٤٣١.\n(^٢) انظر: الحديث ١٢٠٨ السابق وتخريجه. وأخرجه البخاري أيضا عن عمرو بن خالد، عن زهير به. انظر: صحيحه، كتاب الإيمان، باب الصلاة من الإيمان برقم ٤٠، ١/ ٩٥ مع الفتح.","vol":"3","page":408},{"text":"١٢١١ - حدثنا الصاغاني، نا أبو بكر بن أبي شيبة، قال: نا أبو الأحوص، عن أبي إسحاق بإسناده نحوه وأتمّ منه، وذكر الآية التي في\n⦗٤٠٩⦘ البقرة ﴿وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ (^١).\n_________\n(^١) انظر: الحديث ١٢٠٨ السابق وتخريجه.","vol":"3","page":408},{"text":"١٢١٢ - حدثنا يونس بن عبد الأعلى، نا ابن وهب، أن مالكًا حدثه، ح\nوحدثنا الربيع، نا الشافعي، نا (^١) مالك، عن عبد الله بن دينار أن عبد الله بن عمر ﵄ قال: بينما الناس بقباء في صلاة الصبح، إذ جاءهم آت فقال: إنّ النبيّ ﷺ أُنزِل عليه الليلة قرآن (^٢)، وقد أُمِرَ أن يستقبل الكعبة فاستقبِلوها (^٣)، وكانت وجوههم إلى الشام فاستداروا إلى الكعبة (^٤).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\" أنا.\n(^٢) وفي \"ك\" قرآنا بالنصب وهو خطأ.\n(^٣) فاستقبلوها: بفتح الموحدة للأكثر، أي فتحولوا إلى جهة الكعبة. والفاعل المخاطبون بذلك وهم أهل قباء، وروى بكسر الموحدة أيضًا على الأمر وهي أرجح. انظر: الفتح ١/ ٥٠٦.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب تحويل القبلة من القدس إلى الكعبة برقم ١٣، ١/ ٣٧٥.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب ما جاء في القبلة برقم ٤٠٣، ١/ ٥٠٦ مع الفتح. وهو في الموطأ -رواية الليثي- برقم ٦، كتاب القبلة باب ما جاء في القبلة ١/ ١٩٥.","vol":"3","page":409},{"text":"١٢١٣ - حدثنا عباس بن محمد وأبو أمية، قالا: نا خالد بن مخلد\n⦗٤١٠⦘ القَطَواني، نا سليمان بن بلال، قال: حدثني عبد الله بن دينار، عن ابن عمر ﵄ قال: بينما الناس في صلاة الصبح (^١) في قباء (^٢)، إذ جاءهم رجل فقال: إنّ رسول الله ﷺ (^٣) أُنزل عليه الليلة قرآن (^٤)، وأمر أن يستقبل (الكعبة) (^٥)، ألا فاستقبلوها، قال: وكان وجوه الناس إلى الشام فاستداروا بوجوههم إلى الكعبة. وهذا الحديث ممّا يحتج به في إثبات خبر الواحد (^٦) (^٧).\n_________\n(^١) قال الحافظ ابن حجر -رحمه الله تعالى-: ورد في حديث البراء ﵁ المتقدم أنهم كانوا في صلاة العصر، وفي حديث ابن عمر ﵄ أنهم كانوا في صلاة الصبح، والجواب أن لا منافاة بين الخبرين لأن الخبر وصل وقت العصر إلى من هو داخل المدينة وهم بنو حارثة، وذلك في حديث البراء ﵁ والآتي إليهم بذلك عباد بن بشر أو ابن نهيك. ووصل الخبر وقت الصبح إلى من هو خارج المدينة وهم بنو عمرو بن عوف أهل قباء وذلك في حديث ابن عمر ﵄ ولم يسم الآتي إليهم بذلك … انظر: الفتح ١/ ٥٠٦، و١/ ٩٥ - ٩٦.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\": بقباء.\n(^٣) (ك ١/ ٢٧٣).\n(^٤) هكذا في \"الأصل\" و\"م\" وفي \"ك\" قرآنا بالنصب وهو خطأ.\n(^٥) هكذا في \"ك\" و\"ط\" والصحيحين، وفي \"الأصل\" و\"م\" القبلة.\n(^٦) هكذا في \"الأصل\" و\"م\" وفي \"ك \": الخبر الواحد.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٢١٢ السابق وتخريجه.\nوأخرجه البخاري -رحمه الله تعالى- أيضا عن مسدد، عن يحيى، عن سفيان، عن عبد الله بن دينار به. انظر: صحيحه، كتاب التفسير، باب ﴿وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ =\n⦗٤١١⦘ = عَلَيْهَا إِلَّا لِنَعْلَمَ …﴾ برقم ٤٤٨٨، ٨/ ٢٢.","vol":"3","page":409},{"text":"١٢١٤ - حدثنا محمد بن يحيى (^١)، نا (^٢) ابن أبي مريم، نا محمد بن جعفر (^٣)، حدثني العلاء، ح\nوحدثنا محمد بن يحيى، نا إبراهيم بن حمزة (^٤)، نا عبد العزيز بن أبي حازم، كلاهما (^٥) عن العلاء، عن أبيه، عن أبي هريرة ﵁ قال: قال النبيّ ﷺ: \"فُضِّلْتُ على الأنبياء بستّ، أعطيت جوامع الكلم (^٦) ونصرت بالرُّعب، وأحلت لي الغنائم وجعلت لي الأرض طَهورًا ومساجد (^٧)، وأرسلت إلى الخلق كافة وخُتم بي النبيّون\" (^٨).\n_________\n(^١) هو الذهلي في الإسنادين معًا.\n(^٢) وفي \"ك\" أبنا.\n(^٣) هو ابن أبي كثير.\n(^٤) هو إبراهيم بن حمزة بن محمد أبو إسحاق المدني الزبيري.\n(^٥) أي عبد العزيز بن أبي حازم ومحمد بن جعفر.\n(^٦) جوامع الكلم: أي القرآن جمع الله ﵎ في الألفاظ اليسيرة منه المعاني الكثيرة، وكلامه ﷺ كان بالجوامع قليل اللفظ كثير المعاني. انظر: شرح النووى ٥/ ١٧٩.\n(^٧) ووقع في جميع النسخ \"مساجدًا\" بالتنوين وهو خطأ.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر كلهم عن إسماعيل بن جعفر، عن العلاء به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٥، ١/ ٣٧١.","vol":"3","page":411},{"text":"١٢١٥ - حدثنا يونس بن عبد الأعلى، قال: أنا ابن وهب، قال:\n⦗٤١٢⦘ أخبرني يونس، عن ابن شهاب، عن ابن المسيب، عن أبي هريرة ﵁ قال رسول الله ﷺ: \"بعثت بجوامع الكلم، ونصرت بالرعب، وبينما أنا نائم أُتيت بمفاتيح خزائن الأرض (^١) فوضعت في يَدَيّ\". فذهب رسول الله ﷺ وأنتم تنتثلونها (^٢) (^٣).\n_________\n(^١) أي أراد ﷺ ما سهل الله له ولأمته من افتتاح البلاد المتعذرات، واستخراج الكنوز الممتنعات. انظر: النهاية ٣/ ٤٠٧، وشرح النووي ٥/ ١٧٩.\n(^٢) وفي هامش \"ك\": تنثلونها، والمراد تستخرجون ما فيها يعني خزائن الأرض، وما فتح على المسلمين من الدنيا. انظر: الصحاح ٥/ ١٨٢٥، وشرح النووي ٥/ ١٨٠.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر وحرملة كلاهما عن ابن وهب به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٦، ١/ ٣٧١.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الجهاد والسير، باب قول النبي ﷺ: \"نصرت بالرعب مسيرة شهر\" برقم ٢٩٧٧، ٦/ ١٤٩.","vol":"3","page":411},{"text":"١٢١٦ - حدثنا ابن الجنيد، نا يعقوب بن إبراهيم، نا ابن أخي ابن شهاب، عن عمه، بإسناده مثله إلى قوله: \"فوضعت في يديّ\" (^١).\n_________\n(^١) انظر: الحديث ١٢١٥ السابق وتخريجه.","vol":"3","page":412},{"text":"١٢١٧ - حدثنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أخبرني عمرو أنّ أبا يونس (^٢)، حدثه عن أبي هريرة ﵁ عن النبي ﷺ، بمثله إلى قوله:\n⦗٤١٣⦘ \"فوضعت في يديّ\" (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) هو سُلَيم بن جبير الدَّوْسي.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر، عن ابن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، برقم ٧، ١/ ٣٧٢.","vol":"3","page":412},{"text":"١٢١٨ - حدثنا هلال بن العلاء، نا أبي، ح\nوحدثنا أبو أمية (^١)، نا سريج بن النعمان (^٢)، قالا (^٣): نا (^٤) هشيم، نا (^٥) سيار (^٦)، أنا، يزيد الفقير (^٧)، قال: نا جابر بن عبد الله ﵄ أنّ رسول الله ﷺ قال: \"أعطيت خمسًا لم (^٨) يعطهن أحد قبلي،\n⦗٤١٤⦘ نصرت بالرعب مسيرة شهر، وجعلت لي الأرض مسجدًا وطهورًا، فأيُّما رجل أدركته الصلاة فليصل حيث كان، وأحلّت لي الغنائم، ولم تحلّ لأحد قبلي، وأعطيت الشفاعة\" زاد هلال \"وبعثت إلى الناس عامة، وكان النبيّ ﷺ يبعث إلى قومه خاصة\". قال هشيم: لا أدري بأيتهن بدأ (^٩).\n_________\n(^١) هكذا في \"الأصل\" و\"ك\". وفي \"م\": أبو أسامة وهو خطأ.\n(^٢) سريج -بمهملة وجيم مصغرًا- ابن النعمان بن مروان الجوهري أحد الأثبات مات سنة ٢١٧ هـ / خ ٤، إلا أنّ أبا داود قال: ثقة غلط في أحاديث. وقال الإمام الذهبي في الكاشف: ثقة، وقال الحافظ ابن حجر: ثقة يهم قليلًا. انظر: تهذيب الكمال ١٠/ ٢١٨، والكاشف ١/ ٤٢٦، والميزان ٢/ ١١٦، وتوضيح المشتبه ٥/ ٣٢٤، والتهذيب ٣/ ٣٩٨، والتقريب ص ٢٢٩، وهدي الساري ص ٤٠٤.\n(^٣) وفي \"ك\" قال وهو خطأ.\n(^٤) هكذا في \"الأصل\" وفي \"ك\": أنا.\n(^٥) هكذا في \"الأصل\" وفي \"ك\": أنا.\n(^٦) سيار -بتقديم السين المهملة مع التشديد على المثناة وآخره راء- ابن أبي سيار أبو الحكم الواسطي. انظر: توضيح المشتبه ١/ ٥١٩.\n(^٧) هو يزيد بن صهيب الكوفي المعروف بالفقير.\n(^٨) هكذا في حديث جابر ﵁ \"أعطيت خمسًا\" وفي حديث أبي هريرة ﵁ برقم ١٢٠٩ السابق: \"فضلت على الأنبياء بستّ\" وطريق الجمع بينهما أن يقال: لعله اطلع أولًا على بعض ما اختص به، ثم اطلع على الباقي، ومن لا يرى مفهوم العدد حجة يدفع =\n⦗٤١٤⦘ = هذا الإشكال من أصله. انظر: الفتح ١/ ٤٣٦.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن هشيم به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة برقم ٣، ١/ ٣٧٠.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن سنان، عن هشيم به. انظر: صحيحه، كتاب الصلاة، باب قول النبي ﷺ: \"جعلت لي الأرض مسجدًا وطهورًا\" برقم ٤٣٨، ١/ ٥٣٣ مع الفتح.","vol":"3","page":413},{"text":"١٢١٩ - حدثنا الصاغاني، نا سعيد بن (^١) عامر (^٢)، عن شعبة، ح\nوحدثنا بكار بن قتيبة، نا وهب بن جرير، نا شعبة، عن أبي التيّاح (^٣)، عن أنس ﵁ قال: كان النبيّ ﷺ يصلّي في مرابض الغنم قبل أن يبنى المسجد (^٤).\n_________\n(^١) (ك ١/ ٢٧٤).\n(^٢) هو الضبعي.\n(^٣) أبو التياح -بمثناة فوق مفتوحة ثم تحتانية ثقيلة مفتوحة وآخره مهملة- هو يزيد بن حميد الضبعي. انظر: توضيح المشتبه ٩/ ٢٣، والتقريب ص ٦٠٠.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ العنبري، عن أبيه، عن =\n⦗٤١٥⦘ = شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ابتناء مسجد النبي ﷺ برقم ١٠، ١/ ٣٧٤.\nوأخرجه البخاري -رحمه الله تعالى- عن سليمان بن حرب، عن شعبة به. انظر صحيحه كتاب الصلاة، باب الصلاة في مرابض الغنم برقم ٤٢٩، ١/ ٥٢٦.","vol":"3","page":414},{"text":"١٢٢٠ - حدثنا الصاغاني، أنا (^١) أبو النضر، حدثني شعبة، مثله.\nوقال: قبل أن يبنى المسجد يصلي في مرابض الغنم (^٢).\n_________\n(^١) وفي \"ك\" أبنا.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن خالد بن الحارث، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ابتناء مسجد النبي ﷺ ١/ ١٧٤.\nوأخرجه البخاري -رحمه الله تعالى- أيضا. انظر: الحديث ١٢١٩، السابق.","vol":"3","page":415},{"text":"١٢٢١ - حدثنا أبو داود السجزي، وإبراهيم الحربي، قالا: نا مسدّد قال: نا أبو عوانة، عن عثمان بن عبد الله بن موهب، عن جعفر بن أبي ثور، عن جابر بن سمرة ﵄ أنّ النبيّ ﷺ سئل عن الصلاة في مرابض الغنم؟ فقال: \"صلّ\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري فضيل بن حسين عن أبي عوانة به. انظر: الحديث ٨٢٤ السابق وتخريجه.","vol":"3","page":415},{"text":"<span data-type='title' id=toc-242>باب (^١) بيان صفة موضع مسجد رسول الله (^٢) ﷺ والدليل على إباحة اتخاذ المسجد في المقابر إذا أزيل عنها ترابها وما فيها، وعلى أنّ (^٣) الأرض إذا كَان قذرًا (^٤) ثم فرشت بشيء طاهر جازت الصلاة عليها.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": النبي.\n(^٣) (أن) سقطت من \"ك\" و\"ط\".\n(^٤) هكذا في جميع النسخ والصواب: إذا كانت قذرة. لأن الأرض مؤنثة، إلا إذا أريد بها الموضع المعين. والله أعلم. انظر: الصحاح ٣/ ١٠٦٣.","vol":"4","page":5},{"text":"١٢٢٢ - حدثنا يونس بن حبيب، نا أبو داود، نا حماد بن سلمة، وشعبة بن الحجاج، وعبد الوارث [بن سعيد] (^١)، أحسنهم حديثا له، كلهم يحدثنا (^٢)، عن أبي التيّاح، عن أنس [بن مالك] (^٣) ﵁ أنّ رسول الله ﷺ لما قدم المدينة نزل في عُلْوها (^٤) على حي من الأنصار يقال لهم: بنو عمرو بن عوف، فأقام فيهم أربعة عشر (^٥) ليلة، ثم أرسل إلى بني النجار\n⦗٦⦘ فأتوه متقلّدين سيوفهم، قال أنس ﵁ فأنا رأيت رسول الله ﷺ على راحلته، ورِدفُه أبو بكر ﵁ فانطلق حتى نزل بفناء أبي أيوب الأنصاري ﵁ ثم قال: \"يا بني النجار، ثامنوني بحائطكم\" فقالوا: (لا والله، لا نأخذ له ثمنًا إلا في الله ورسوله أو قالوا:) (^٦) لا نأخذ له ثمنًا إلا إلى الله ورسوله. قال: وكان رسول الله صلى الله عليه وسلملم يصلي حيث أدركته الصلاة، ويصلي في مرابض الغنم. قال: قال أنس ﵁ وكان فيه ما أقول لكم، كان فيه نخل -قال حماد-: وحرْثٌ (^٧)، وقال عبد الوارث (^٨): خَرِب (^٩)، وقبور المشركين، فأُمِرَ بالنخل فَقُطِع، وأمر بقبور المشركين فنبشت وأمر بالخَرب فسوِّيت، فجعل النخل (^١٠) قبلة المسجد، فجعلوا ينقلون الصخر ويرتجزون ورسول الله ﷺ (^١١) معهم فجعلوا يقولون أو قال: اللهم لا خَير إلا خيرُ الآخرة فانصر الأنصار والمهاجرة (^١٢).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٢) هكذا في جميع النسخ، وفي مسند الطيالسي ص ٢٧٧: حماد بن سلمة وعبد الوارث، وشعبة، أحسبهم كلهم حدثنا.\n(^٣) (ابن مالك) لم يذكر في \"الأصل\" و\"م\".\n(^٤) بضم العين وكسرها لغتان مشهورتان، خلاف السفل. انظر: المصباح المنير ص ١٦٢.\n(^٥) هكذا في جميع النسخ، والصواب: أربع عشرة ليلة كما في الصحيحين.\n(^٦) ما بين القوسين سقط من \"ط\".\n(^٧) وفي \"م\": وحارث. وهو خطأ.\n(^٨) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" عبد الواحد وهو خطأ.\n(^٩) خرب: -بفتح الخاء المعجمة كسر الراء بعدها موحدة جَمع خربة ككلم كلمة، وقيل: بكسر أوله وفتح ثانيه جمع خربة كعنب وعنبة. انظر: القاموس المحيط ص ٧٤، وتاج العروس ٢/ ٣٣٩.\n(^١٠) هكذا في \"الأصل\" و\"م\" والصحيحين. وفي \"ك\" و\"ط\": النخلة.\n(^١١) (ك ١/ ٢٧٥).\n(^١٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وشيبان بن فروخ كلاهما عن =\n⦗٧⦘ = عبد الوارث به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ابتناء مسجد النبي ﷺ برقم ٩، ١/ ٣٧٣.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدّد، عن عبد الوارث به. انظر: صحيحه، كتاب الصلاة باب هل تنبش قبور مشركي الجاهلية ويتخذ مكانها مساجد؟ برقم ٤٢٨، ١/ ٥٢٤ مع الفتح.","vol":"4","page":5},{"text":"١٢٢٣ - أخبرنا محمد بن إسماعيل الصائغ بمكة، نا عفان، نا عبد الوارث بن سعيد، نا أبو التياح، عن أنس ﵁ أنّ رسول الله ﷺ قدم المدينة، وذكر هذا الحديث بطوله، وقال فيه: قال أنس ﵁ فكأنّي أنظر إلى النبيّ ﷺ على راحلته (وأبو بكر) (^١) ﵁ ردفه وملأ بني النجار حوله حتى ألقى بفناء أبي أيوب ﵁، قال: فكان (^٢) رسول الله ﷺ يصلي حيث أدركته الصلاة، ويصلي في مرابض الغنم ثم إنَّه أُمِر (^٣) ببناء المسجد، فأرسل إلى بني النجار فجاءوا، فقال: \"ثامنوني بحائطكم هذا\". وقال في آخره: فنصبوا النخل قبلة له وجعلوا عضادتيه (^٤) حجارة (^٥).\n_________\n(^١) ووقع في \"الأصل\" وأبي بكر وهو خطأ.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": وكان بالواو.\n(^٣) أَمر: بالفتح على البناء للفاعل، وقيل روى بالضم على البناء المفعول. انظر: شرح النووي ٥/ ١٨١، والفتح ٢/ ٥٢٦.\n(^٤) \"عضاديته\": العضادة -بكسر العين- هو جانب العتبة من الباب. انظر: المصباح المنير ص ١٥٨.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ١٢٢٢ السابق وتخريجه.","vol":"4","page":7},{"text":"<span data-type='title' id=toc-243>باب (^١) بيان حظر الصلاة إلى المقابر، والدليل على حظر اتخاذ المساجد في المقابر وبيان حظر اتخاذها في مبارك الإبل والصلاة فيهَا.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"4","page":8},{"text":"١٢٢٤ - أخبرني العباس بن الوليد، قال: أخبرني أبي، قال: نا (^١) ابن جابر (^٢)، قال: حدثني بسر بن عبيد الله (^٣)، عن وَاثِلَة بن الأسقع (^٤)، قال: حدثني أبو مرثد الغنوي (^٥)، قال: سمعت رسول الله ﷺ يقول: \"لا تجلسوا على القبور، ولا تصلوا عليها أو إليها (^٦) \" (^٧).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\" قال: حدثني.\n(^٢) هو عبد الرحمن بن يزيد بن جابر أبو عتبة السلمي الدمشقي.\n(^٣) بسر -بضم أوله ثم مهملة ساكنة- ابن عبيد الله الحضرمي الشامي. انظر: توضيح المشتبه ١/ ٥٢٤، والتقريب ص ١٢٢.\n(^٤) واثِلَة بن الأسقع -بالقاف- ابن كعب الليثي صحابي مشهور.\n(^٥) هو كنّاز -بفتح الكاف والنون المشددة تليها ألف، ثم زاي- ابن الحصَيْن بن يربوع أبو مرثد -بفتح الميم وسكون الراء بعدها مثلثة- الغنوي -بفتح الغين المعجمة وفتح النون وفي آخرها واو- نسبة إلى غني بن أعصر، صحابي بدريّ مشهور بكنيته مات سنة اثنتي عشرة من الهجرة ﵁. انظر: اللباب ٢/ ٣٩٢، وتوضيح المشتبه ٧/ ٣٤٢، والإصابة ٤/ ١٧٧، والتقريب ص ٤٩٢.\n(^٦) وفي \"ك\" و\"ط\" ولا تصلوا إليها أو عليها.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر السعدي، عن الوليد بن مسلم، عن ابن جابر به. انظر: صحيحه، كتاب الجنائز، باب النهي عن الجلوس على القبر والصلاة عليه، برقم ٩٧، ٢/ ٦٦٨، بدون قوله \"وعليها\".","vol":"4","page":8},{"text":"١٢٢٥ - حدثنا عيسى بن أحمد، نا بشر بن بكر (^١)، نا عبد الرحمن بن يزيد بن جابر بإسناده، \"ولا تصلوا إليها\" (^٢).\n_________\n(^١) هو التنيسي.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٢٢٤ السابق وتخريجه.","vol":"4","page":9},{"text":"١٢٢٦ - حدثنا أبو أمية، نا عبيد الله بن موسى، أنا شيبان، عن هلال بن أبي حميد يعني الوزان (^١)، عن عروة، عن عائشة ﵂ قالت: قال رسول الله ﷺ في مرضه الذي لم يقم منه (^٢): \"لعن الله اليهودَ والنصارى لأنّهم اتخذوا قبور أنبيائهم مساجد\" (^٣).\nقالت عائشة ﵂: ولولا ذلك أبرز قبره، غير أنَّه خُشي (^٤) أن يُتّخذ مسجدًا (^٥).\n_________\n(^١) اختلف في اسم أبيه فقيل: حميد وقيل: مِقْلاص، وقيل: غير ذلك والوَزّان -بزاي مشددة وآخره نون-. انظر: توضيح المشتبه ٩/ ١٩٧، والتقريب ص ٥٧٥.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": فيه.\n(^٣) وفي جميع النسخ: مساجدًا وهو خطأ، والصواب مساجد كما في صحيح مسلم -رحمه الله تعالى-.\n(^٤) خشى: بضم الخاء وفتحها. انظر: شرح النووي ٥/ ١٨٥.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد كلاهما، عن هاشم بن القاسم، عن شيبان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن بناء المساجد على القبور، واتخاذ الصور فيها، والنهي عن اتخاذ القبور مساجد برقم ١٩، ١/ ٣٧٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عبيد الله بن موسى، عن شيبان به. انظر: صحيحه، =\n⦗١٠⦘ = كتاب الجنائز باب ما يكره من اتخاذ المساجد على القبور برقم ١٣٣٠، ٣/ ٢٣٨.","vol":"4","page":9},{"text":"١٢٢٧ - حدثنا أبو داود الحراني، قال: نا مسلم (^١)، نا أبو عوانة، عن هلال الوزان، عن عروة [بن الزبير] (^٢)، عن عائشة ﵂ قالت: قال رسول الله ﷺ في مرضه الذي لم يقم منه: \"لعن الله اليهود والنصارى لأنّهم اتخذوا قبور أنبيائهم مساجد\". فلولا ذلك لأبرزوا قبره (^٣).\n_________\n(^١) هو الأزدي الفراهيدي.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) انظر: الحديث ١٢٢٦ السابق وتخريجه.\nوأخرجه البخاري -رحمه الله تعالى- عن موسى بن إسماعيل، عن أبي عوانة به. انظر: صحيحه، كتاب الجنائز، باب ما جاء في قبر النبي ﷺ برقم ١٣٩٠، ٣/ ٣٠٠.","vol":"4","page":10},{"text":"١٢٢٨ - حدثنا (^١) محمد بن يحيى (^٢)، والسلمي قالا: نا عبد الرزاق، عن معمر، عن الزهري، أخبرني عبيد الله بن عبد الله بن عتبة، أنّ عائشة وابن عباس (﵁) (^٣)، أخبراه أنّ رسول الله ﷺ لما حضرته الوفاة جعل يلقي على وجهه طَرَف خميصة (^٤) له فإذا اغتم (^٥) كشفها عن وجهه،\n⦗١١⦘ وهو يقول: \"لعنة الله على اليهود والنصارى اتخذوا قبور أنبيائهم مساجد\" (^٦).\nتقول عائشة ﵂: يحذّر مثل الذي صنعوا (^٧).\n_________\n(^١) (ك ١/ ٢٧٦).\n(^٢) هو الذهلي.\n(^٣) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٤) الخميصة: كساء له أعلام، وقيل: لا تسمى خميصة إلا أن تكون سوداء مُعْلَمة. انظر: الصحاح ٣/ ١٠٣٨، والنهاية ٢/ ٨١.\n(^٥) فإذا اغتم: أي إذا احتبس نفسه عن الخروج، وهو افتعل من الغم التغطية والسّتْر.\nانظر: النهاية ٣/ ٣٨٨.\n(^٦) في جميع النسخ: مساجدًا بالتنوين وهو خطأ، والصواب: مساجد كما في صحيح مسلم -رحمه الله تعالى-.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي، وحرملة بن يحيى، عن ابن وهب، عن يونس، عن ابن شهاب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن بناء المساجد على القبور … برقم ٢٣، ١/ ٣٧٧.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان، عن شعيب، عن الزهري به.\nانظر: صحيحه، كتاب الصلاة، باب اتخاذ قبور الأنبياء مساجد برقم ٤٣٥، ٤٣٦، ١/ ٥٣٢ مع الفتح. وهو في مصنف عبد الرزاق برقم ١٥٨٨، ١/ ٤٠٦.","vol":"4","page":10},{"text":"١٢٢٩ - حدثنا الصاغاني، نا أبو اليمان، أنا شعيب، عن الزهري بإسناده مثله (^١).\n_________\n(^١) انظر: الحديث ١٢٢٨ السابق وتخريجه.","vol":"4","page":11},{"text":"١٢٣٠ - حدثنا (^١) محمد بن إسماعيل، قال: نا القعنبي، عن مالك، ح\nوحدثنا سليمان بن سيف قال: نا عثمان بن عمر (^٢)، عن مالك، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"قاتل الله اليهود اتخذوا قبور أنبيائهم\n⦗١٢⦘ مساجد (^٣) \" (^٤).\n_________\n(^١) وفي \"ك\" ح وحدثنا.\n(^٢) هو ابن فارس العبدي.\n(^٣) وفي النسخ كلها: مساجدًا بالتنوين وهو خطأ والصواب: مساجد كما في صحيح مسلم -رحمه الله تعالى-.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي، عن ابن وهب، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن بناء المساجد على القبور برقم ٢٠، ١/ ٣٧٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة عن مالك به. انظر: صحيحه، كتاب الصلاة باب اتخاذ قبور الأنبياء مساجد برقم ٤٣٧، ١/ ٥٣٢ مع الفتح.","vol":"4","page":11},{"text":"١٢٣١ - حدثنا يزيد بن سنان، قال: نا أبو عاصم، عن ابن جريج أخبرني ابن شهاب [بإسناده \"قاتل الله اليهود والنصارى اتخذوا قبور أنبيائهم مساجد (^١)] (^٢) \" (^٣).\n_________\n(^١) وفي النسخ كلها: مساجدًا بالتنوين وهو خطأ والصواب: مساجد كما في صحيح مسلم -رحمه الله تعالى-.\n(^٢) ما بين المعقوفتين في \"ك\" و\"ط\" بدله (بمثله).\n(^٣) انظر: الحديث ١٢٣٠ السابق وتخريجه.","vol":"4","page":12},{"text":"١٢٣٢ - حدثنا يوسف بن مسلّم، نا حجاج، نا ليث، عن عُقيل، عن ابن شهاب، عن سعيد (^١) بن المسيب، عن أبي هريرة ﵁ عن النبيّ ﷺ قال: \"لعنة الله على اليهود والنصارى اتخذوا قبور أنبيائهم\n⦗١٣⦘ مساجد (^٢) (^٣).\n_________\n(^١) (سعيد) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي النسخ كلها: مساجدًا بالتنوين وهو خطأ والصواب: مساجد كما في صحيح مسلم -رحمه الله تعالى-.\n(^٣) انظر: أيضا حديث ١٢٣٠ السابق وتخريجه.","vol":"4","page":12},{"text":"١٢٣٣ - حدثنا يونس بن عبد الأعلى، نا أيوب يعني (^١) ابن سويد (^٢)، ح\nوحدثنا أبو أمية، قال: نا محمد بن مصعب (^٣)، كلاهما عن الأوزاعي،\n⦗١٤⦘ عن الزهري (بإسناده، \"قاتل الله اليهود والنصارى\") (^٤) بمثله (^٥).\n_________\n(^١) (يعني) لم يذكر في \"ك\" و\"ط\".\n(^٢) أيوب بن سويد الرملي أبو مسعود، مات سنة ٢٠٢ هـ / د ت ق، ضعيف، وقد ضعفه الإمام أحمد، وابن معين، والبخاري، وأبو حاتم، والنسائي، وغيرهم. وقال الحافظ ابن حجر: صدوق يخطئ. والذي ترجح من خلال ترجمته أنَّه أنزل من هذه المرتبة والله ﷾ أعلم. انظر: الكاشف ١/ ٢٦١، والمغني ١/ ٩٦، والميزان ١/ ٢٨٧، والتهذيب ١/ ٣٦٨، والتقريب ص ١١٦.\n(^٣) هو محمد بن مصعب بن صدقة القرقساني -بفتح القافين بينهما راء ساكنة وبعدها سين مهملة مفتوحة وبعد الألف نون وقد تحذف ويجعل عوضها ياء- وهي مدينة على الفرات وهي قرقيسيا. مات سنة ٢٠٨ هـ، ت ق، قال الإمام أحمد: لا بأس به.\nوقال مرة: حديثه عن الأوزاعي مقارب، وعن حماد فيه تخليط ووثقه ابن قانع. وقال ابن عدي: … ليس بروايته بأس. وقال البزار: لم يكن به بأس وقد حدث عنه جماعة من أهل العلم، وضعفه ابن معين، وأبو حاتم، والنسائي وغيرهم لسوء حفظه. وقد بيّن سبب ذلك الخطيب فقال: كان كثير الغلط لتحديثه من حفظه ويذكر عنه الخير والصلاح. وقال الإمام الذهبي في الكاشف: فيه ضعف. وقال الحافظ ابن حجر: صدوق كثير الغلط. انظر: ابن طهمان عن ابن معين الترجمة ١٢٤، ١٢٩، =\n⦗١٤⦘ = وأبو زرعة الرازي ٢/ ٤٠٠، والجرح والتعديل ٨/ ١٠٢، والكامل ٦/ ٢٦٥، وكشف الأستار (٣٦٩١) وتاريخ بغداد ٣/ ٢٧٦، واللباب ٣/ ٢٧، وتهذيب الكمال ٢٦/ ٤٦٠، والكاشف ٢/ ٢٢٢، والميزان ٤/ ٤٢، والتقريب ص ٥٠٧.\n(^٤) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٥) انظر: الحديث ١٢٣١ السابق وتخريجه.","vol":"4","page":13},{"text":"١٢٣٤ - حدثنا (^١) أبو أمية، نا منصور بن سَلَمة (^٢)، نا ليث (^٣) بن سعد، عن ابن الهاد (^٤)، عن ابن شهاب بمثل حديث مالك، * \"لعن الله اليهود اتخذوا … \" بمثله* (^٥) (^٦).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" وحدثنا بالواو.\n(^٢) منصور بن سلمة -بفتح السين المهملة واللام- أبو سلمة الخزاعي.\n(^٣) وفي \"ك\" و\"ط\": الليث.\n(^٤) هو يزيد بن عبد الله بن الهاد.\n(^٥) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٦) انظر: الحديث ١٢٣٠، ١٢٣٢ السابقين.","vol":"4","page":14},{"text":"١٢٣٥ - حدثنا محمد بن عبد الله بن عبد الحكم، نا أنس بن عياض الليثي، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّها قالت: لما كان مرض النبيّ ﷺ تذاكر بعض نسائه كنيسة بأرض الحبشة *يقال لها مارية (^١)، وقد كانت أم سلمة وأم حبيبة -رضي الله\n⦗١٥⦘ عنهما- قد أتتا أرض الحبشة* (^٢)، فذكرن من حسنها وتصاويرها، قالت: فقال النبيّ ﷺ: \"أولئك إذا كان فيهم الرجل الصالح بنوا على قبره مسجدًا، ثم صوّروا تلك الصور، أولئك شِرار الخلق عند الله\" (^٣).\n_________\n(^١) مارية -بكسر الراء وتخفيف الياء التحتانية- انظر: الفتح ١/ ٥٢٥.\n(^٢) ما بين النجمين لم يذكر في \"الأصل\" و\"م\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن يحيى بن سعيد، عن هشام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن بناء المساجد على القبور … برقم ١٦، ١/ ٣٧٥.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن سلام، عن عبدة، عن هشام به.\nانظر: صحيحه، كتاب الصلاة باب الصلاة في البيعة برقم ٤٣٤، ١/ ٥٣١ مع الفتح.","vol":"4","page":14},{"text":"١٢٣٦ - حدثنا إسماعيل بن إسحاق القاضي، نا إبراهيم بن حمزة (^١)، نا عبد (^٢) العزيز الدَّرَاوَرْدِي، نا هشام بن عروة، بإسناده مثله (^٣).\n_________\n(^١) الزبيري أبو إسحاق المدني.\n(^٢) (ك ١/ ٢٧٧).\n(^٣) انظر: الحديث ١٢٣٥ السابق وتخريجه.","vol":"4","page":15},{"text":"١٢٣٧ - حدثنا أبو داود الحراني، نا عبيد الله بن موسى، أنا هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: لمّا مرض النبيّ ﷺ ذكرت (^١) أمّ سلمة، وأم حبيبة ﵄ كنيسة في الحبشة، فقال رسول الله ﷺ: \"أولئك قوم إذا كان فيهم الرجل الصالح\n⦗١٦⦘ بنوا على قبره مسجدًا، وصوّروه، أولئك شرار الخلق\" (^٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": فذكرت بالفاء.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، عن وكيع، عن هشام به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن بناء المساجد على القبور برقم ١٧، ١/ ٣٧٦. وفي الحديث المحال عليه: ثم صوروا تلك الصور، وفي هذا الحديث وصوروه.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن المثنى، عن يحيى، عن هشام به.\nانظر: صحيحه، كتاب الصلاة، باب هل تنبش قبور مشركي الجاهلية ويتخذ مكانها مسجدًا؟ برقم ٤٢٧، ١/ ٦٢٤.\nوفي رواية المصنف بيان المتن المحال به على المتن المحال عليه وذلك من فوائده.","vol":"4","page":15},{"text":"١٢٣٨ - حدثنا أبو داود الحراني، نا عبد الله بن جعفر بن غيلان (^١)، ح\nوحدثنا أبو أمية، نا زكريا بن عَديّ قالا: نا عبيد الله بن عمرو، عن زيد بن أبي أنّيسة، عن عمرو بن مرة (^٢)، عن عبد الله بن الحارث (^٣)، قال: حدثني جندب ﵁ (^٤)، أنَّه سمع النبيّ ﷺ قبل أن يموت بخمسٍ، وهو يقول: \"قد كان لي فيكم إخوة وأصدقاء، وإنّي أبرأ إلى الله أن يكون لي\n⦗١٧⦘ منكم خليل، وإنّ الله ﷿ (^٥) قد (^٦) اتخذني خليلًا كما اتخذ إبراهيم خليلًا، ولو كنت متخذًا من أمتي خليلًا لاتخذت أبا بكر ﵁ خليلًا، ألا إنّ (^٧) مَنْ كان قبلكم كانوا (^٨) يتخذون قبور أنبيائهم وصالحيهم مساجد (^٩)، ألا فلا تتخذوا القبور مساجد (^١٠) فإنّي أنهاكم عن ذلك\" (^١١).\n_________\n(^١) غيلان -بالمعجمة- الرَقِّي.\n(^٢) أبو عبد الله الكوفي الأعمى.\n(^٣) هو النجراني -بنون وجيم- الكوفي المعروف بالمُكْتِب. انظر: التقريب ص ٢٩٩.\n(^٤) جندب -بضم الجيم والدال المهملة بينهما نون ساكنة- ابن عبد الله بن سفيان البَجَلي أبو عبد الله وربما نسب إلى جده له صحبة مات بعد الستين ﵁. انظر: الإصابة ١/ ٢٤٨، والتقريب ص ١٤٢.\n(^٥) ﷿ لم يذكر في \"الأصل\" و\"م\".\n(^٦) (قد) سقطت من \"ط\".\n(^٧) (إن) سقطت من \"ك\" و\"ط\".\n(^٨) (كانوا) سقطت من \"ك\" و\"ط\".\n(^٩) وفي \"ك\" و\"ط\": مساجدًا بالتنوين وهو خطأ.\n(^١٠) وفي \"ك\" و\"ط\": مساجدًا بالتنوين وهو خطأ.\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم كلاهما عن زكريا بن عدي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن بناء المساجد على القبور … برقم ٢٣، ١/ ٣٧٧.","vol":"4","page":16},{"text":"١٢٣٩ - حدثنا أبو داود السجزي، وإبراهيم الحربي، قالا: نا مسدّد قال: نا أبو عوانة، عن عثمان بن عبد الله بن موهب، عن جعفر بن أبي ثور، عن جابر بن سمرة ﵄ قال: كنت جالسًا عند النبيّ ﷺ فسئل النبيّ ﷺ عن الصلاة في مبارك الإبل؟ فقال (^١): \"لا\" (^٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": قال: بدون الفاء.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ٨٢٤ السابق وتخريجه.","vol":"4","page":17},{"text":"١٢٤٠ - ز- حدثنا محمد بن إدريس الرازي، نا محمد بن عبد الله\n⦗١٨⦘ الأنصاري (^١)، حدثني (^٢) هشام بن حَسَّان، عن محمد (^٣) بن سيريِن عن أبي هريرة ﵁ عن النبي ﷺ قال: \"إذا لم تجدوا إلا مرابض الغنم ومعاطن الإبل، فصلّوا في مرابض الغنم ولا تصلّوا في معاطن الإبل\" (^٤).\n_________\n(^١) هو محمد بن عبد الله بن المثنى أبو عبد الله البصري، القاضي مات سنة ٢١٥ هـ. روى له الجماعة أحد الأثبات، قال الساجي: كان عالما ولم يكن من فرسان الحديث. وأنكر عليه يحيى القطان حديث الحجامة. وقال أبو داود: تغير تغيرًا شديدًا، وقال الإمام أحمد: ذهبت له كتب فكان يحدث من كتاب غلامه، يعني فكأنه دخل عليه حديث في حديث. وقال أيضا: ما يضعفه عند أهل الحديث إلا النظر في الرأي، أما السماع فقد سمع، ورمز له الإمام الذهبي بـ\"صح \" وقال ما ينبغي أن يتكلم في مثله لأجل حديث تفرد به، فإنه صاحب حديث، ونقل في الكاشف توثيق الأئمة له. وقال الحافظ ابن حجر: ثقة. انظر: تهذيب الكمال ٢٥/ ٥٣٩، والكاشف ٢/ ١٨٩، والميزان ٣/ ٦٠٠، وهدي الساري ص ٤٤٠، والتقريب ص ٤٩٠، ونهاية الاغتباط ص ٣٢١.\n(^٢) وفي \"ك\" و\"ط\" ثنا.\n(^٣) (محمد) لم يذكر في \"ك\" و\"ط\".\n(^٤) إسناده صحيح، وقد أخرجه ابن ماجه برقم ٧٦٨، عن أبي بكر بن أبي شيبة، عن يزيد بن هارون. وعن أبي بشر بكر بن خلف، عن يزيد بن زريع. وابن خزيمة برقم ٧٩٥، عن أحمد بن المقدام العجلي، عن يزيد بن زريع. والترمذي برقم ٣٤٨، وابن خزيمة برقم ٧٩٥، كلاهما عن أبي كريب، عن يحيى بن آدم، عن أبي بكر بن عياش ثلاثتهم عن هشام بن حسان به. وقال الترمذي: حسن صحيح وقال في الزوائد: إسناده صحيح.","vol":"4","page":17},{"text":"<span data-type='title' id=toc-244>باب (^١) بيان النهي عن البصاق في المسجد، وعلى جدار المسجد (^٢)، وما يجب على المتنخع في المسجد -والصلاة- أن يعمل فيه، وحظر البصاق بين يديه وعن يمينه.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\". وعلى جداره.","vol":"4","page":19},{"text":"١٢٤١ - حدثنا يونس بن عبد الأعلى، نا ابن وهب، قال: حدثني (^١) يونس بن يزيد (^٢)، عن ابن شهاب، أخبرني (^٣) حميد بن عبد الرحمن (^٤)، أنَّه سمع أبا هريرة وأبا سعيد الخدري ﵄ يقولان: رأى رسول الله ﷺ نخامة (^٥) في القبلة فتناول حصاة فحكّها، ثم قال: \"لا يتنخّم أحدكم في القبلة ولا عن يمينه وليبصق عن يساره أو\n⦗٢٠⦘ تحت رجله اليسرى\" (^٦).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": أخبرني.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(ك ١/ ٢٧٨).\n(^٣) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": حدثني.\n(^٤) هو حميد بن عبد الرحمن بن عوف المدني، أخو أبي سلمة بن عبد الرحمن.\n(^٥) النخامة: بالضم النخاعة. يقال: تنخم الرجل إذا نخع، وهي ما يخرج من الخيشوم عند التنخّع. وقيل النخامة وهي النخاعة من الرأس ومن الصدر، وقيل النخامة بالميم من الرأس، وبالعين من الصدر. انظر: الصحاح ٥/ ٢٠٤٠، وشرح النووي ٥/ ٢٠٣، والمصباح المنير ص ٢٢٧، والفتح ١/ ٥٠٨.\n(^٦) وقد أخرجه مسلم ﵀ عن أبي الطاهر وحرملة كلاهما عن ابن وهب به، انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٢، ١/ ٣٨٩.\nوأخرجه البخاري ﵀ عن يحيى بن بكير، عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب لا يبصق عن يمينه في الصلاة برقم ٤١٠، ٤١١، ١/ ٥١٠ مع الفتح.","vol":"4","page":19},{"text":"١٢٤٢ - حدثنا الصاغاني، نا سليمان بن داود الهاشمي، نا إبراهيم بن سعد، عن ابن شهاب، عن حميد بن عبد الرحمن أنّ أبا سعيد وأبا هريرة ﵄ أخبراه أنّ رسول الله ﷺ رأى نخامة في جدار المسجد فتناول رسول الله ﷺ حصاة فحكّها ثم قال: \"إذا تنخم أحدكم فلا يتنخّمن قبل وجهه ولا عن يمينه، وليبصق عن يساره أو تحت قدمه اليسرى\" (^١). ورواه ابن عيينة عن الزهري (^٢).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن زهير بن حرب، عن يعقوب بن إبراهيم، عن أبيه به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٢، ١/ ٣٨٩.\nوأخرجه البخاري ﵀ عن موسى بن إسماعيل عن إبراهيم بن سعد به. انظر: صحيحه، كتاب الصلاة، باب حك المخاط بالحصى من المسجد برقم ٤٠٨، ٤٠٩، ١/ ٥٠٩ مع الفتح.\n(^٢) وقد أخرج مسلم ﵀ ما علقه المصنف هنا عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وعمرو الناقد كلهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب =\n⦗٢١⦘ = المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٢، ١/ ٣٨٩، ولم يذكر في حديثه أبا هريرة ﵁.","vol":"4","page":20},{"text":"١٢٤٣ - حدثنا محمد بن يحيى (^١)، نا عبد الصمد بن عبد الوارث، عن شعبة وأبيه عن القاسم بن مهران (^٢)، عن أبي رافع، عن أبي هريرة ﵁ أنّ رسول الله ﷺ رأى نخامة أو بزاقًا (^٣) في القبلة فحكّها وقال: \"أيسرّ أحدكم إذا قام يصلي أن يأتيه رجل فيتنخع في وجهه؟! فإذا قام أحدكم فلا يتنخعن أو يبزقن بين يديه ولا عن يمينه، ولكن عن يساره تحت قدمه فإن (^٤) لم يجد فليفعل هكذا\" وبزق في ثوبه ثم دلكه (^٥).\n_________\n(^١) هو الذهلي.\n(^٢) القاسم بن مهران -بكسر أوله- مولى بني قيس بن ثعلبة وهو خال هشيم، روى له مسلم، والنسائي، وابن ماجه، وثقه ابن معين، والذهبي، وقال أبو حاتم: صالح. وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٧/ ١٢٠. وتهذيب الكمال ٢٣/ ٤٥٢، والكاشف ٢/ ١٣١، والميزان ٣/ ٣٨٠، والتقريب ص ٤٥٢.\n(^٣) البزاق هو البصاق وهو ما يخرج من الفم. انظر: الصحاح ٤/ ١٤٥٠، والمصباح المنير ص ١٩.\n(^٤) وفي \"ك\" و\"ط\" فإذ.\n(^٥) وقد أخرجه مسلم ﵀ عن شيبان بن فروخ، عن عبد الوارث. وعن محمد بن المثنى، عن محمد بن جعفر، عن شعبة كلاهما عن القاسم بن مهران به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن البصاق في المسجد، في الصلاة وغيرها ١/ ٣٨٩.","vol":"4","page":21},{"text":"١٢٤٤ - حدثنا عليّ بن حرب، نا أبو معاوية، عن عبيد الله [بن عمر] (^١)، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ رأى نخامة في المسجد فحكها، ثم أقبل على الناس فقال: \"إذا كان أحدكم في الصلاة (فلا يتنخمنّ (^٢) قبل وجهه إذا كان في الصلاة) (^٣) \" (^٤).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) هنا في \"الأصل\" إلحاق لفظة (أحدكم) في الهامش ولا معنى لها والله أعلم.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": (فلا يتنخمن قبل وجهه أحدكم إذا كان في الصلاة) وهو خطأ.\n(^٤) وقد أخرجه مسلم ﵀ عن ابن نمير، عن أبيه، عن عبيد الله بن عمر به. انظر صحيحه كتاب المساجد ومواضع الصلاة باب النهي عن البصاق في المسجد في الصلاة وغيرها برقم ٥١، ١/ ٣٨٨.\nوأخرجه البخاري ﵀ عن قتيبة بن سعيد، عن ليث، عن نافع به. انظر: صحيحه، كتاب الأذان، باب هل يلتفت لأمر ينزل به، أو يرى شيئًا أو بصاقًا في القبلة؟ برقم ٧٥٣، ٢/ ٢٣٥ مع الفتح.","vol":"4","page":22},{"text":"١٢٤٥ - حدثنا محمد بن يحيى (^١)، نا الهيثم بن جَمِيْل (^٢)، نا هشيم، عن القاسم بن مِهران، عن أبي رافع، عن أبي هريرة ﵁ قال: رأيت النبيّ ﷺ بزق في ثوبه وهو في الصلاة فلقد رأيته يردّ بعضه على بعض (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) الهيثم بن جمِيْل أبو سهل البغدادي نزيل أنطاكية.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن هشيم به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها ١/ ٣٨٩.","vol":"4","page":22},{"text":"١٢٤٦ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب أن مالكًا حدثه، ح\nوحدثنا الدارمي، نا رَوْح بن عُبادة نا مالك، عن نافع، عن ابن عمر * أنّ رسول الله ﷺ، وحدثنا الترمذي: نا القعنبي، عن مالك، عن نافع، عن ابن عمر* (^١)، ﵄ أنّ النبي ﷺ رأى بصاقًا في جدار (^٢) القبلة فحكّه ثم أقبل على الناس فقال: \"إذا كان أحدكم يصلي فلا يبصق قبل وجهه، فإنّ الله ﷿ قبل وجهه إذا صلى\" (^٣).\n_________\n(^١) ما بين النجمين لم يذكر في \"الأصل\" و\"م\".\n(^٢) (ك ١/ ٢٧٩).\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٠، ١/ ٣٨٨.\nوأخرجه البخاري ﵀ عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الصلاة باب حك البزاق باليد من المسجد برقم ٤٠٦، ١/ ٥٠٩ مع الفتح. وهو في الموطأ -رواية الليثي- برقم ٤، كتاب القبلة، باب النهي عن البصاق في القبلة ١/ ١٩٤.","vol":"4","page":23},{"text":"١٢٤٧ - حدثنا أبو الحسن الميموني وغيره، قالا: نا محمد بن عبيد (^١)، نا عبيد الله [بن عمر] (^٢)، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ رأى نخامة في قبلة المسجد فحتّها بيده، ثم أقبل\n⦗٢٤⦘ على الناس. فذكر مثله (^٣).\n_________\n(^١) هو الطّنافسي.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) انظر: الحديث (١٢٤٤) السابق وتخريجه.","vol":"4","page":23},{"text":"١٢٤٨ - حدثنا الصاغاني، نا حجاج، عن ابن جريج، عن موسى بن عقبة، عن نافع بإسناده نحوه (^١).\n_________\n(^١) انظر: الحديث (١٢٤٤) السابق وتخريجه.","vol":"4","page":24},{"text":"١٢٤٩ - حدثنا يوسف بن مسلّم، نا حجاج، نا (^١) شعبة، قال: قلت لقتادة: أسمعت أنس بن مالك ﵁ يحدث عن النبيّ ﷺ أنَّه كان يقول: \"البصاق في المسجد خطيئة\"؟ قال: نعم، \"وكفارته دفنه\" (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\" حدثني.\n(^٢) وقد أخرجه مسلم ﵀ عن يحيى بن حبيب الحارثي، عن خالد بن الحارث، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها، برقم ٥٦، ١/ ٣٨٩.\nوأخرجه البخاري ﵀ عن آدم، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب كفارة البزاق في المسجد برقم ٤١٥، ١/ ٥١١ مع الفتح.","vol":"4","page":24},{"text":"١٢٥٠ - حدثنا الزعفَراني، نا شَبَابَة، نا شعبة، ح\nوحدثنا يزيد (^١)، نا شعبة، قال شبابة في حديثه: سألت قتادة عن البصاق في المسجد؟ فقال: سمعت أنسًا (^٢) ﵁ يقول: قال النبيّ ﷺ \"هو\n⦗٢٥⦘ خطيئة وكفارته دفنه\" وقال يزيد عن شعبة، عن قتادة، عن أنس، عن النبيّ ﷺ، مثله (^٣).\n_________\n(^١) هو ابن هارون وهو معطوف على شبابة والراوي عنه الزعفراني.\n(^٢) وفي \"الأصل\" و\"م\": أنس بالرفع وهو خطأ.\n(^٣) انظر: الحديث (١٢٤٩) السابق وتخريجه.","vol":"4","page":24},{"text":"١٢٥١ - حدثنا الزعفراني أبو علي (^١)، نا يحيى بن عبَّاد (^٢)، نا هشام (^٣)، عن قتادة، عن أنس بن مالك (^٤) ﵁ قال (^٥) قال رسول الله ﷺ: \"البزقة (^٦) في المسجد خطيئة وكفارتها دفنها\" (^٧).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": حدثنا أبو علي الزعفراني.\n(^٢) أبو عباد الضُّبعي مات سنة ١٩٨ هـ، م ت س قال أبو حاتم: ليس به بأس، وذكره ابن حبان في الثقات، وقال الدارقطني: يحتج به، وقال ابن معين: كان صدوقًا لكن لم يكن بذاك، وقال الساجي: ضعيف، وقال الخطيب: أحاديثه مستقيمة لا نعلم روى منكرًا. وقال الإمام الذهبي في الكاشف: صالح، وفي الميزان: ثقة صدوق، وفي المغني: ثبت، وفي من تكلم فيه وهو موثق: ثقة. وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٩/ ١٧٣، والثقات ٩/ ٢٥٦، وسؤالات البرقاني ص / ٧٠، وتاريخ بغداد ٤/ ١٤٤، وتهذيب الكمال ٣١/ ٣٩٥، والكاشف ٢/ ٣٦٨، والميزان ٤/ ٣٨٧، والمغني ٢/ ٧٣٨، ومن تكلم فيه وهو موثق ص ١٩٦، وهدي الساري ص ٤٥٢، والتقريب ص ٥٩٢.\n(^٣) هو الدستوائي.\n(^٤) (ابن مالك) لم يذكر في \"ك\" و\"ط\".\n(^٥) (قال) لم يذكر في \"الأصل\".\n(^٦) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": البزق.\n(^٧) انظر: الحديث ١٢٤٩ السابق وتخريجه.","vol":"4","page":25},{"text":"١٢٥٢ - حدثنا الزعفراني، نا يزيد بن هارون، أنا شعبة بمثله (^١).\n_________\n(^١) انظر: الحديث ١٢٤٩ السابق وتخريجه.","vol":"4","page":26},{"text":"١٢٥٣ - حدثنا الدارميّ، نا سعيد بن عامر عن سعيد بن أبي عروبة، عن قتادة، عن أنس ﵁ أنّ رسول الله ﷺ قال: \"إذا صلى أحدكم فلا يَتْفِلَن بين يديه ولا عن يمينه فإنّه يناجي ربه، ولكن عن يساره أو تحت قدمه\" (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ بنحوه عن محمد بن المثنى، وابن بشار، عن محمد بن جعفر، عن شعبة، عن قتادة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٤، ١/ ٣٩٠.\nوعلقه الإمام البخاري ﵀ عن سعيد بن أبي عروبة به. انظر: صحيحه، كتاب مواقيت الصلاة، باب المصلي يناجي ربه ﷿ برقم ٥٣١، ٢/ ١٤ مع الفتح.","vol":"4","page":26},{"text":"١٢٥٤ - حدثنا الزعفراني، نا يحيى بن عبّاد، ح\nوحدثنا عليّ بن حرب، نا أبو عامر العقدي، قالا: نا شعبة، ح\nوحدثنا يوسف بن مسلّم، نا حجاج قال: حدثني شعبة، عن قتادة، عن أنس ﵁ قال: قال النبي ﷺ: \"إذا كان أحدكم في صلاته فإنّه يناجي ربه فلا يبزقن بين يديه ولا عن يمينه ولكن عن شماله تحت قدمه\" (^١) (^٢).\n_________\n(^١) (ك ١/ ٢٨٠).\n(^٢) وقد أخرجه مسلم ﵀ عن ابن المثنى، وابن بشار، عن غندر، عن شعبة به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن البصاق في =\n⦗٢٧⦘ = المسجد … برقم ٥٤، ١/ ٣٩٠.\nوأخرجه البخاري ﵀ عن آدم، عن شعبة به. انظر: صحيحه، كتاب الصلاة باب ليبزق عن يساره أو تحت قدمه اليسرى برقم ٤١٣، ١/ ٥١١ مع الفتح.","vol":"4","page":26},{"text":"١٢٥٥ - حدثنا محمد بن عبد الملك الواسطي، نا يزيد بن هارون أنا الجُرَيْرِي عن أبي العلاء بن الشخير (^١) عن أبيه (^٢)، رأيت النبيّ ﷺ يصلّي ثم تفل تحت قدمه اليسرى فحكّها بنعله في الصلاة (^٣).\n_________\n(^١) هو يزيد بن عبد الله بن الشخير -بالكسر وتشديد الخاء المعجمة بعدها ياء ثم راء- العامري. انظر: تبصير المنتبه بتحرير المشتبه ٢/ ٧٧٦.\n(^٢) عبد الله بن الشخير بن عوف العامري صحابي من مسلمة الفتح ﵁. انظر: الإصابة ٢/ ٣٢٤، والتقريب ص ٣٠٦.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن يزيد بن زريع عن الجريري به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٩، ١/ ٣٩٠. ويزيد بن زريع ممن سمع من الجريري قبل الاختلاط. انظر: الكواكب النيرات ص ٤٣.","vol":"4","page":27},{"text":"١٢٥٦ - حدثنا حمدان بن الجنيد الدقاق، نا عبد الرحمن بن شعيث العنبري (^١)، نا كَهْمَس عن أبي العلاء -يزيد بن عبد الله بن الشخير-، عن\n⦗٢٨⦘ أبيه، أنَّه صلّى مع رسول الله ﷺ فتنخع رسول الله ﷺ فدلكها بنعله (^٢).\n_________\n(^١) هو عبد الرحمن بن حماد بن شعيث -بمعجمة وآخره مثلثة، مصغر- الشعيثي أبو سلمة العنبري -بفتح العين المهملة وسكون النون وفتح الباء الموحدة وفي آخرها راء- نسبة إلى العنبر بن عمرو بن تميم، ويقال لهم بلعنبر أيضًا، مات سنة ٢١٢ هـ، خ ت. وثقه الدارقطني، وقال أبو زرعة: لا بأس به، وذكره ابن حبان في الثقات، وقال أبو حاتم: ليس بالقوي. وقال الإمام الذهبي في المغني: صدوق مشهور، وفي من تكلم فيه وهو موثق: =\n⦗٢٨⦘ = صدوق، وفي الكاشف نقل قول أبي حاتم: ليس بالقوي، وقال الحافظ ابن حجر: صدوق ربما أخطأ. اهـ وروى له البخاري حديثًا واحدًا توبع عليه. انظر: الجرح والتعديل ٥/ ٢٢٥، والثقات ٨/ ٣٧٨، واللباب ٢/ ٢٠٠، ٢٦٠، والكاشف ١/ ٦٢٦، والمغني ١/ ٣٧٩، والميزان ٢/ ٥٥٧، ومن تكلم فيه وهو موثق ص ١١٨، وتوضيح المشتبه ٥/ ٣٤٤، وتهذيب التهذيب ٦/ ١٦٤، وهدي الساري ص ٤١٧، والتقريب ص ٣٣٩.\n(^٢) وقد أخرجه مسلم ﵀ عن عبيد الله بن معاذ العنبري عن أبيه عن كهمس به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٨، ١/ ٣٩٠.","vol":"4","page":27},{"text":"١٢٥٧ - حدثنا أبو أمية، نا أبو النعمان (^١)، نا مهديّ بن ميمون (^٢)، عن واصل مولى أبي عيينة (^٣)، عن يحيى بن عُقَيْل (^٤)، عن يحيى بن\n⦗٢٩⦘ يعمر (^٥)، عن أبي الأسود (^٦)، عن أبي ذر ﵁ عن النبي ﷺ قال: \"عرضت عليّ أعمال أمتي حسنُها وسيِّئُها، فوجدت في محاسن أعمالها: الأذى يماط عن الطريق، ووجدت في مساوئ أعمالها النخاعة تكون في المسجد لا تُدْفن\" (^٧).\n_________\n(^١) هو محمد بن الفضل عارم.\n(^٢) أبو يحيى البصري. وفي \"م\" مهدي عن ميمون، وهو خطأ.\n(^٣) واصل مولى أبي عيينة -بتحتانية مصغر- واسمه عَزرة /بخ م د س ق، وثقه الإمام أحمد، وابن معين، والعجلي، وابن شاهين، وذكره ابن حبان في الثقات، وقال أبو حاتم: صالح الحديث. وقال البزار: ليس بالقوي، وقد احتمل حديثه، وقال الذهبي في الكاشف: ثقة حجة. وقال الحافظ ابن حجر: صدوق عابد. انظر: العلل ١/ ١٦٢، وتاريخ الثقات ص ٤٦٣، والجرح والتعديل ٩/ ٣٠، والثقات ٧/ ٥٥٨، وتاريخ أسماء الثقات ص ٣٤٠، والكاشف ٢/ ٤٣١، وتوضيح المشتبه ٦/ ١٧٣، وتهذيب التهذيب ١١/ ١٠٦، والتبصير ٣/ ٩٣٠، والتقريب ص ٥٧٩.\n(^٤) يحيى بن عقيل الخُزَاعي البصري.\n(^٥) يحيى بن يعمر -بالتحتانية- بوزن جعفر، البصري. انظر: تبصير المنتبه ٤/ ١٤٩٦، والتقريب ص ٥٩٨.\n(^٦) هو الدِيْلي ويقال: الدُؤَلي، اختلف في اسمه والأشهر أنه ظالم بن عمرو بن سفيان.\n(^٧) وقد أخرجه مسلم ﵀ عن عبد الله بن محمد بن أسماء الضبعي وشيبان بن فروخ، عن مهدي بن ميمون به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد، في الصلاة وغيرها برقم ٥٧، ١/ ٣٩٠.","vol":"4","page":28},{"text":"<span data-type='title' id=toc-245>باب (^١) بيان الكراهية فيمن ينشد الضالة في المسجد، وما يجب على السامع في جوابه، والدليل على كراهية العمل ورفع الصوت في المسجد من أمر الدنيا.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"4","page":30},{"text":"١٢٥٨ - حدثنا العباس بن عبد الله التَرْقُفي (^١)، وحمدان بن الجنيد، وأبو يحيى بن أبي مسرّة، قالوا: نا المقرئ (^٢)، نا حيوة، قال: سمعت أبا الأسود محمد بن عبد الرحمن بن نَوْفَل (^٣) يقول: أخبرني أبو عبد الله مولى شدَّاد (^٤)، أنَّه سمع أبا هريرة ﵁ يقول: قال رسول الله ﷺ: \"من سمع رجلًا ينشُد ضالة (^٥) في المسجد، فليقل: لا أدّاها الله إليك فإنّ المساجد لم تُبْن\n⦗٣١⦘ لهذا\" (^٦).\n_________\n(^١) هو العباس بن عبد الله بن أبي عيسى التَرْقُفي.\n(^٢) ووقع في \"ك\" و\"ط\": المقبري، ثم صوّب في الهامش إلى المقرئ، هو أبو عبد الرحمن عبد الله بن يزيد المكي.\n(^٣) المدني يتيم عروة.\n(^٤) هو سالم بن عبد الله النصري -بالنون- مات سنة ١١٠ هـ. م د س ق، وثقه العجلي، وذكره ابن حبان في الثقات، وقال أبو حاتم: شيخ. وقال الحافظ: صدوق. انظر: تاريخ الثقات ص ١٧٤، والجرح والتعديل ٤/ ١٨٤، والثقات ٤/ ٣٠٧، ٣٠٨، وتهذيب الكمال ١٠/ ١٥٤، والكاشف ١/ ٤٢٢، وتهذيب التهذيب ٣/ ٣٨١، والتقريب ص ٢٢٦.\n(^٥) الضالّة هي الضائعة من كل ما يقتنى من الحيوان وغيره … انظر: الصحاح ٥/ ١٧٤٨، والمصباح المنير ص ١٣٨، والنهاية ٣/ ٩٨.\n(^٦) وقد أخرجه مسلم ﵀ عن زهير بن حرب عن المقرئ به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن نشد الضالة في المسجد، وما يقوله من سمع الناشد ١/ ٣٩٧. وعنده لا ردّها الله عليك.","vol":"4","page":30},{"text":"١٢٥٩ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني حيوة، ح\nوحدثنا محمد بن عبد الحكم، نا أبو زرعة المصري، نا حيوة، عن محمد بن عبد الرحمن [بن نوفل] (^١)، يعني أبا الأسود، عن أبي عبد الله مولى شداد بن الهاد، أنَّه سمع أبا هريرة ﵁ يقول: سمعت رسول الله ﷺ يقول: \" من سمع رجلًا ينشد ضالة في المسجد فليقل: لا أداها الله إليك، فإنّ المساجد لم تُبْنَ لهذا\" (^٢).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم ﵀ عن أبي الطاهر أحمد بن عمرو، عن ابن وهب به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن نشد الضالة في المسجد، وما يقوله من سمع الناشد برقم ٧٩، ١/ ٣٩٧.","vol":"4","page":31},{"text":"١٢٦٠ - حدثنا عليّ بن الحسن الهِلَالِي، نا عبد الله بن الوليد (^١)، نا\n⦗٣٢⦘ سفيان (^٢) (^٣) عن عَلْقَمة بن مَرْثَد، عن ابن بريدة (^٤)، عن أبيه، قال: سمع النبيّ ﷺ أعرابيًّا في المسجد يقول: من دعا إلى الجمل (^٥) الأحمر بعد الفجر؟ فقال رسول الله ﷺ: \"لا وجدته إنّما بُنِيت هذه البيوت لما بُنِيت له\" (^٦).\n_________\n(^١) هو عبد الله بن الوليد بن ميمون المعروف بالعدني خت د ت س، وثقه ابن حبان، والدارقطني، وقال أبو زرعة: صدوق، وقال الإمام أحمد: لم يكن صاحب حديث، وحديثه حديث صحيح وكان ربما أخطأ في الأسماء، وقد كتبت عنه كثيرًا. وقال أبو حاتم: شيخ يكتب حديثه ولا يحتج به. وقال الأزدي: يهم في أحاديث وهو =\n⦗٣٢⦘ = عندي وسط. وقال ابن عدي: … ما رأيت في حديثه شيئًا منكرًا فأذكره، وقال الإمام الذهبي في الكاشف: شيخ، ورمز له بـ\"صح\" في الميزان. وقال في المغني: صدوق. وقال الحافظ ابن حجر: صدوق ربما أخطأ. انظر: تاريخ الدارمي ص ١٦١، والجرح والتعديل ٥/ ١٨٨، والثقات ٨/ ٣٤٨، والكامل ٤/ ٣٦٢، وتهذيب الكمال ١٦/ ٢٧١، والكاشف ١/ ٦٠٦، والمغني ١/ ٣٦٢، والميزان ٢/ ٥٢٠، وتهذيب التهذيب ٦/ ٧٠، والتقريب ص ٣٢٨.\n(^٢) هو الثوري.\n(^٣) (ك ١/ ٢٨١).\n(^٤) هو سليمان بن بريدة بن الحُصَيْب الأسلمي.\n(^٥) هكذا في \"الأصل\" وصحيح مسلم ﵀. وفي بقية النسخ للجمل الأحمر.\nوالمراد: من وجده فدعا إليه صاحبه؟ انظر: النهاية ٢/ ١٢١.\n(^٦) وقد أخرجه مسلم ﵀ عن حجاج بن الشاعر، عن عبد الرزاق، عن الثوري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن نشد الضالة في المسجد، وما يقوله من سمع الناشد برقم ٨٠، ١/ ٣٩٧.","vol":"4","page":31},{"text":"١٢٦١ - حدثنا عليّ بن إشكاب أبو الحسن، والحسين بن محمد (^١)،\n⦗٣٣⦘ قالا: نا محمد بن ربيعة (^٢)، قال: نا أبو سنان (^٣)، عن علقمة بن مرثد، عن\n⦗٣٤⦘ ابن بريدة، عن أبيه، سمع النبيّ ﷺ رجلًا ينشد ضالّة في المسجد فقال: \"لا وجدته إنّما بنيت المساجد\" قال الحسين بن محمد بن أبي معشر (^٤)، \"إنّما بنيت لما بنيت له\" (^٥)، قال أبو الحسن: أظن أنَّه قال: \"لغير هذا\" (^٦).\nورواه (^٧) مسلم عن قتيبة، عن جرير (^٨)، عن محمد بن شيبة (^٩)، عن\n⦗٣٥⦘ علقمة بن مرثد، عن ابن بريدة، عن أبيه، جاء أعرابي بعد ما صلى صلاة الصبح فأدخل رأسه من باب المسجد، وذكر الحديث.\nويقال: إن محمد بن شيبة أبو نعامة (^١٠).\nورواه مسعر وهشام، وجرير، وغيرهم من الكوفيين، عن أبي نعامة (^١١) (^١٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" الحسين بن أبي معشر. وهو الحسين بن محمد بن أبي معشر -السِّنْدِي، ذكره ابن حبان في الثقات، وقال ابن المنادي: لم =\n⦗٣٣⦘ = يكن بثقة، وقال ابن قانع: ضعيف، وقال الذهبي: فيه لين. انظر: الثقات ٨/ ١٨٩، والميزان ١/ ٥٤٧، والمغني ١/ ١٧٥، واللسان ١/ ٣٥٦.\n(^٢) أبو عبد الله الكلأبي الرؤاسي الكوفي ابن عمّ وكيع بن الجراح مات بعد التسعين ومائة بخ والأربعة أحد الثقات. وثقه جماعة منهم ابن معين، وأبو داود، والدارقطني، وابن حبان، وقال الحافظ ابن حجر: قال الساجي فيه لين، وتبعه الأزدي، ونقل عن عثمان بن أبي شيبة قال: جاءنا محمد بن ربيعة فطلب إلينا أن نكتب عنه، فقلنا: نحن لا ندخل في حديثنا الكذابين. ثم علق عليه الحافظ ابن حجر بقوله: وهذا جرح غير مفسر لا يقدح فيمن ثبتت عدالته. وقال في التقريب: صدوق. وقال الإمام الذهبي في الكاشف: وثقه أبو داود وجماعة، وقال أبو حاتم: صالح الحديث. انظر: تهذيب الكمال ٢٥/ ١٩٦، والكاشف ٢/ ١٧٠، والميزان ٣/ ٥٤٥، والتهذيب ٩/ ١٣٨، والتقريب ص ٤٧٨.\n(^٣) هو سعيد بن سنان الشَّيباني الأصغر الكوفي وقد ورد التصريح به عند الإمام أحمد، وابن ماجه/ م د ت ق س، وثقه جماعة منهم ابن معين، وأبو حاتم، وأبو داود، والنسائي، والفسوي، وابن حبان، والدارقطني، وقال الإمام أحمد: كان رجلًا صالحًا ولم يكن بقيّم الحديث، وقال مرة: ليس بقوي في الحديث. وقال ابن عدي بعد أن ساق له عدة أحاديث: وأبو سنان هذا له غير ما ذكرت من الحديث، أحاديث غرائب وأفراد، وأرجو أنَّه ممن لا يتعمد الكذب والوضع، لا إسنادًا ولا متنًا، ولعله إنّما يهم في الشيء بعد الشيء ورواياته تحتمل وتقبل. وقال الإمام الذهبي في الكاشف: ومن تكلم فيه وهو موثق. والمغني: وثقه ابن معين، وقال أحمد: ليس بالقوي. وقال الحافظ ابن حجر: صدوق له أوهام. وقال المزي ﵀ في آخر ترجمته: ذكره أبو القاسم اللالكائي في رجال مسلم، وخالفه أبو بكر بن منجويه، فلم يذكر إلا الأكبر، والأول أولى بالصواب. وأبو سنان صدوق له أوهام ولكن قد تابعه =\n⦗٣٤⦘ = الثوري عن علقمة بن مرثد. انظر: التاريخ ٢/ ٢٠١، والمسند ٥/ ٣٦١، وسنن ابن ماجه ١/ ٢٥٢، والمعرفة والتاريخ ٣/ ٨٣، والجرح والتعديل ٤/ ٢٧، والثقات ٦/ ٣٥٦، وعلل الدراقطني ١/ ل ١٨٥، والكامل ٣/ ٣٦٢، وتهذيب الكمال ١٠/ ٤٩٢، وتحفة الأشراف ٢/ ٧٤، والكاشف ١/ ٤٣٨، والميزان ٢٨/ ١٤٣، والمغني ١/ ٢٦١، ومن تكلم فيه وهو موثق ص ٤٦، والتقريب ص ٢٣٧.\n(^٤) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" قال ابن أبي معشر.\n(^٥) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": إنّما بنيت المساجد لما بنيت له.\n(^٦) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، عن وكيع، عن أبي سنان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب النهي عن نشد الضالة في المسجد، وما يقوله من سمع الناشد برقم ٨١، ١/ ٣٩٧.\n(^٧) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": رواه بدون الواو.\n(^٨) هو ابن عبد الحميد الضبي.\n(^٩) هو محمد بن شيبة بن نَعَامة الضبي الكوفي، روى له مسلم -هذا الحديث الواحد- ذكره ابن حبان في الثقات، وقال ابن حجر في التهذيب، قال ابن القطان: لا يعرف حاله، وقال في التقريب: مقبول. انظر: الثقات ٧/ ٣٧٥، ورجال صحيح مسلم لابن منجويه ٢/ ١٨٢، وتهذيب الكمال ٢٥/ ٣٧٦، والكاشف ٢/ ١٨١، والميزان =\n⦗٣٥⦘ = ٣/ ٥٨١، وتهذيب التهذيب ٩/ ١٩٣، والتقريب ص ٤٨٣.\n(^١٠) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": يقال: إن محمد بن شيبة هو أبو نعامة بن نعامة.\n(^١١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": رواه مسعر وهشام وجرير عنه، وفي صحيح مسلم: هو شيبة بن نعامة، أبو نعامة، روى عنه مسعر وهشيم، وجرير وغيرهم من الكوفيين. اهـ ويبدو أن ذكر هشام ضمن تلاميذه وهم والصواب هشيم كما في صحيح مسلم ﵀ وقد بحثت عن هشام الذي يكون في طبقة تلاميذ محمد بن شيبة من الكوفيين فلم أجد، والله أعلم.\n(^١٢) وقد أخرجه مسلم ﵀ كما قال المصنف ﵀ عن قتيبة به، انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن نشد الضالة في المسجد، وما يقوله من سمع الناشد ١/ ٣٩٨.","vol":"4","page":32},{"text":"<span data-type='title' id=toc-246>باب (^١) بيان حظر دخول المسجد بريح مُنْتنة وريح الثُّوم، والتشديد فيه، وإيجاب القعود في بيته، واعتزال المسجد حتى يذهب ريحها.</span>\n_________\n(^١) باب لم يذكر في \"ك\" و\"ط\".","vol":"4","page":36},{"text":"١٢٦٢ - حدثنا يونس بن حبيب، نا أبو داود، نا هشام، عن قتادة، عن سالم بن أبي الجَعْد (^١)، عن معدان بن أبي طلحة (^٢)، قال: خطب عمر ﵁ يوم جمعة، وذكر النبيّ ﷺ وأبا بكر ﵁، ثم قال: رأيت في المنام أن ديكًا نقرني نقرة أو نقرتين، ولا أراه إلا حضور أجلي، وإن قومًا يأمروني (^٣) أن أستخلف وإنّ الله ﷿، لم يكن ليضَيّع دينه ولا خلافته، والذي (^٤) بعث به نبيّه ﷺ إن عَجِل بي أمر فالخلافة بين هؤلاء الرهط الستّة الذين توفِّي رسول الله ﷺ وهو عنهم راض، وإنّي لا أدع بعدي شيئًا أهم إليّ (^٥) من الكلالة، وما نازعت رسول الله ﷺ منذ صحبته ما نازعته في الكلالة، وما غلّظ (^٦) لي في شيء منذ صحبته ما\n⦗٣٧⦘ غلّظ (^٧) لي في الكلالة حتى ضرب بيده على صدري وقال -يومًا- (^٨): \"يا عمر أما تكفيك آية الصيف التي أنزلت في آخر سورة (^٩) النساء\"؟ ثم إنّكم أيها الناس تأكلون (^١٠) من شجرتين، لا أراهما إلا خبيثتين (^١١)، هذا البصل والثُّوم، ولقد كنت أرى رسول الله ﷺ إذا وجد ريحهما من الرجل أَمَر به فَأُخْرِجَ إلى البقيع فمن كان منكم آكلهما، لا بد، فليُمِتْهما (^١٢) طبخًا (^١٣).\n_________\n(^١) وأبو الجعد اسمه رافع الغطفاني الكوفي.\n(^٢) ويقال ابن طلحة اليَعْمَري الشامي. انظر: التقريب ص ٥٣٩.\n(^٣) هكذا في جميع النسخ وهو على لغة صحيحة وفي صحيح مسلم ﵀ يأمرونني بإثبات نون الرفع.\n(^٤) وفي صحيح مسلم: \"ولا الذي بعث به نبيّه … \".\n(^٥) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": وإنيّ لا أدع شيئًا بعدي أهمّ إليّ.\n(^٦) وفي صحيح مسلم ﵀: وما أغلظ.\n(^٧) وفي صحيح مسلم ﵀: وما أغلظ.\n(^٨) (يوما) لم يذكر في \"ك\" و\"ط\".\n(^٩) (ك ١/ ٢٨٢).\n(^١٠) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" تأكلوا. وهو أيضا لغة صحيحة.\n(^١١) سماهما خبيثين لقبح رائحتهما. قال أهل اللغة: الخبيث في كلام العرب المكروه من قول أو فعل أو مال أو طعام أو شراب أو شخص. انظر: شرح النووي ٤/ ٢١٢.\n(^١٢) فليمتهما طبخًا: أي يبالغ في نضجهما وطبخهما لتذهب حدّتهما ورائحتهما. انظر: تاج العروس ٥/ ١٠٨.\n(^١٣) وقد أخرجه مسلم ﵀ عن محمد بن المثنى عن يحيى بن سعيد، عن هشام به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٨، ١/ ٣٩٦.","vol":"4","page":36},{"text":"١٢٦٣ - حدثنا أبو علي الزعفراني وعباس (^١) الدوري، وابن المنادي، قالوا: نا شبابة، نا شعبة، نا (^٢) قتادة عن سالم بن أبي الجعد، عن معدان بن\n⦗٣٨⦘ أبي طلحة اليعمريّ، قال: \"خطبنا عمر بن الخطاب ﵁ فقال: رأيت كأن ديكًا أحمر نقرني نقرة أو نقرتين فلا أرى (^٣) ذلك إلا لحضور أجلي، فإن عجل بي أمر فإنّ الشورى إلى هؤلاء الستة الذين توفى رسول الله ﷺ وهو عنهم راض وإنّي أعلم أن أناسًا سيطعنون في هذا الأمر بعدي، فإن فعلوا فأولئك أعداء الله الكفار الضلّال، أنا جاهدتهم بيدي هذه على الإسلام، إنّي أشهد الله على أمراء (^٤) الأمصار، فإنّي إنّما بعثتهم ليُعلِّموا الناس دينهم وسنّة نبيّهم، وليقسموا فيهم فيْئَهم، قال: وما أغلظ لي رسول الله ﷺ، -أو ما نازلت (^٥) رسول الله ﷺ في شيء ما أغلظ لي في آية الكلالة حتى ضرب في صدري (و) (^٦) قال: \"تكفيك آية الصيف: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ (^٧)، إلى آخر الآية، وسأقضي فيها بقضاء يعلمه من يقرأ ومن لا يقرأ هو ما خلا الأب كذا أحسِب، ألا أيها الناس، إنكم تأكلون من شجرتين لا أراهما إلا خبيثتين الثوم والبصل، وإن كان رسول الله ﷺ ليأمر بالرجل يوجد منه ريحهما أن يخرج إلى\n⦗٣٩⦘ البقيع فمن كان منكم آكلهما فليمتهما طبخًا (^٨).\n_________\n(^١) (عباس) لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" وفي \"ك\" و\"ط\": عن.\n(^٣) وفي \"م\": \"فلا أدري\" وهو خطأ.\n(^٤) وفي \"م\": \"على ربّ أمراء الأمصار\"، وهو خطأ.\n(^٥) وفي \"ط\" و\"م\": وما نازلت، بالواو.\n(^٦) أضفت الواو لأن السياق يقتضيها.\n(^٧) سورة النساء آية ١٧٦.\n(^٨) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، عن إسماعيل بن علية، عن سعيد بن أبي عروبة، وعن زهير بن حرب، وإسحاق بن إبراهيم كلاهما عن شبابة بن سوَّار عن شعبة جميعًا عن قتادة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … ١/ ٣٩٧.","vol":"4","page":37},{"text":"١٢٦٤ - حدثنا محمد بن إسحاق (^١)، نا عبد الله بن بكر السَّهْمي، نا سعيد بن أبي عروبة، عن قتادة بإسناده نحوه، وقال: توفى رسول الله ﷺ وهو عنهم راض، وفيه: وإنّي أشهد الله على أمراء الأمصار فإنّي إنّما بعثتهم ليعلّموا الناس دينهم وسنة نبيهم ﷺ (^٢) ويقسموا فيهم فيئهم ويعدلوا عليهم، ويرفعوا إلينا ما أشكل عليهم، ثم إنّكم أيها الناس تأكلون من شجرتين لا أراهما إلا خبيثتين قد كنت أرى الرجل على عهد رسول الله ﷺ يوجد ريحهما منه فيؤخذ بيده فيخرج إلى البقيع، فمن كان آكلهما لا بدّ (^٣) فليمتهما نضجًا الثوم والبصل. خطب الناس بها يوم الجمعة، ومات يوم الأربعاء لأربع [بقين] (^٤)\n⦗٤٠⦘ من ذي الحجة (^٥).\n_________\n(^١) هو الصاغاني.\n(^٢) (ك ١/ ٢٨٣).\n(^٣) (لا بد) لم يذكر في \"ك\" و\"ط\".\n(^٤) (بقين) سقطت من جميع النسخ وأثبته من الاستيعاب وغيره من كتب الرجال. وقيل لأربع أو لثلاث بقين من ذي الحجة، أراد بذلك لما طعنه أبو لؤلؤة، فإنه طعنه يوم =\n⦗٤٠⦘ = الأربعاء عند صلاة الصبح، وعاش ثلاثة أيام بعد ذلك، واتفقوا على أنَّه دفن مستهل المحرم سنة أربع وعشرين ﵁ وأرضاه. انظر: الاستيعاب ٢/ ٤٦٧، والكاشف ٢/ ٥٩.\n(^٥) وقد أخرجه مسلم ﵀ انظر: الحديث ١٢٦٣ السابق وتخريجه.\nوفي رواية المصنف ﵀ فوائد منها:\nأ - أن عبد الله بن بكر السّهمي ممن نُصّ على سماعه من سعيد قبل اختلاطه بينما ابن علية الراوي عنه عند مسلم لم يذكر من الذين سمعوا منه بعد الاختلاط أو قبله.\nانظر: الكواكب النيرات ص ٤٥، ونهاية الاعتباط ص ١٣٩.\nب- ذكر تاريخ استشهاد أمير المؤمنين عمر بن الخطاب ﵁ وأرضاه. انظر: الاستيعاب ٢/ ٤٦٧.","vol":"4","page":39},{"text":"١٢٦٥ - حدثنا عباس (^١) الدوري، نا الحميدي، نا سفيان، نا يحيى (^٢) الخراساني عن قتادة بإسناده، نحوه (^٣) (^٤).\n_________\n(^١) (عباس) لم يذكر في \"ك\" و\"ط\".\n(^٢) هو يحيى بن صبيح -بفتح أوله- أبو عبد الرحمن المقرئ الخراساني -بضم الخاء المعجمة وفتح الراء وبعد الألف سين مهملة وفي آخرها نون- نسبة إلى خراسان وهي بلاد كبيرة … انظر: اللباب ١/ ٤٢٩، والكاشف ٢/ ٣١٨، والتقريب ص ٥٩٢.\n(^٣) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\": نحوه.\n(^٤) انظر: الحديث ١٢٦٣ السابق وتخريجه.","vol":"4","page":40},{"text":"١٢٦٦ - حدثنا موسى بن إسحاق الضّرير القوّاس، نا عبد الله بن نمير نا عبيد الله بن عمر، عن نافع عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"من أكل من هذه البقلة فلا يقرب المساجد حتى\n⦗٤١⦘ يذهب ريحها يعني الثوم\" (^١).\n_________\n(^١) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، عن ابن نمير، وعن محمد بن عبد الله بن نمير، عن أبيه، عن عبيد الله به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٦٩، ١/ ٣٩٤.\nوأخرجه البخاري ﵀ عن مسدّد، عن يحيى، عن عبيد الله به. انظر: صحيحه، كتاب الأذان، باب ما جاء في الثوم النِّيئ والبصل والكراث برقم ٨٥٣، ٢/ ٣٣٩ مع الفتح.","vol":"4","page":40},{"text":"١٢٦٧ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني يونس، عن ابن شهاب أخبرني عطاء بن أبي رباح أن جابر بن عبد الله (^١) ﵄ قال: (بلغني) (^٢) أنّ رسول الله ﷺ قال: \"من أكل ثومًا أو بصلًا فليعتزلنا أو ليعتزل مسجدنا، أو يقعد في بيته\". وأنّه أُتي بقِدْرٍ (^٣) فيه\n⦗٤٢⦘ خضر (^٤) من بقول، ووجد لها ريحًا فسأل فأخبر بما فيها من البقول [قال] (^٥): قرّبوها (^٦) إلى بعض أصحابه كان معه، فلمّا كره أكلَها قال: \"كُلْ فإنّي أناجي من لا تناجي\" (^٧) (^٨).\n_________\n(^١) وفي \"م\": \"خالد\" وهو خطأ.\n(^٢) وفي \"الأصل\" و\"م\": \"يعني\" وهو خطأ.\n(^٣) بقدر -بكسر القاف- قال النووي ﵀ هكذا هو في نسخ مسلم كلّها بقدر، ووقع في صحيح البخاري وسنن أبي داود وغيرهما من الكتب المعتمدة: أتى ببدر بباءين موحدتين قال العلماء: هذا هو الصواب، وفسر الرواة وأهل اللغة والغريب البدر بالطبق، قالوا: سمي بدرًا لاستدارته كاستدارة البدر.\nوقال الحافظ ابن حجر ﵀: والذى يظهر لي أن روية \"القدد\" أصح لما ورد في حديث أبي أيوب وأم أيوب ﵄ من التصريح بذكر الطعام .... انظر: شرح النووي ٤/ ٢١٢، والفتح ٢/ ٣٤٢.\n(^٤) وفي الصحيحين خضرات.\n(^٥) \"قال\" لم يذكر في \"الأصل\" و\"م\".\n(^٦) هكذا في \"ك\" و\"ط\" والصحيحين. وفي \"الأصل\" و\"م\" قدّموها.\n(^٧) وقد أخرجه مسلم ﵀ عن أبي الطاهر وحرملة، عن ابن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٣، ١/ ٣٩٤.\nوأخرجه البخاري ﵀ عن سعيد بن عفير عن ابن وهب به. انظر: صحيحه، كتاب الأذان، باب ما جاء في الثوم النيئ والبصل والكراث برقم ٨٥٥، ٢/ ٣٣٩ مع الفتح.\n(^٨) وفي \"ك\" و\"ط\": آخر الجزء الخامس من أصل سماع أبي المظفر بن السمعاني ﵀.","vol":"4","page":41},{"text":"<span data-type='title' id=toc-247>باب (^١) بيان النهي عن أكل البصل والكراث، والدليل على إباحة أكلها، وأنّ مَن أكلها لا يقرب المسجد حتى يذهب ريحها.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".","vol":"4","page":43},{"text":"١٢٦٨ - حدثنا يوسف بن مسلّم، نا حجاج، عن ابن جريج، أخبرني أبو الزبير، أنَّه سمع جابر بن عبد الله ﵁ يقول: نهى رسول الله ﷺ أن يأكلوا البصل والكراث فلم ينتهوا ولم يجدوا من أكلها بُدًّا فوجد ريحها فقال: \"ألم تُنْهوا عن أكل هذه البقلة الخبيثة أو المنتنة؟ من أكلها فلا يغشيَنّا (^١) في مساجدنا، فإنّ الملائكة تأذى بما (^٢) يتأذى به (^٣) الإنسان\". فقيل لجابر (^٤) ﵁: فالثوم؟ (^٥) قال: لم يكن عندنا يومئذ ثوم (^٦).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": فلا يغشنا.\n(^٢) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" وصحيح مسلم مما.\n(^٣) هكذا في جميع النسخ، وفي صحيح مسلم ﵀: منه.\n(^٤) (ك ١/ ٢٨٤).\n(^٥) وفي \"ك\" و\"ط\" والثوم.\n(^٦) وقد أخرجه مسلم ﵀ بنحوه عن أبي بكر بن أبي شيبة عن كثير بن هشام، عن هشام الدستوائي، عن أبي الزبير به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٢، ١/ ٣٩٤، دون قوله؛ فقيل لجابر ﵁: فالثوم؟ قال: لم يكن عندنا يومئذ ثوم. وقد أخرجه الحميدي برقم ١٢٧٨ عن سفيان، عن أبي الزبير به. وأخرجه ابن خزيمة برقم =\n⦗٤٤⦘ = ١٦٦٨، من طريق يزيد بن إبراهيم التُستَري عن أبي الزبير به. وهذان السندان صحيحان، وهذه الرواية لا تنافي الرواية الأولى عنه ﵁ \"من أكل ثومًا أو بصلًا … \" إذ لا يلزم من كونه لم يكن عندهم أن لا يجلب إليهم، وحتى لو امتنع هذا الحمل لكانت رواية المثبت مقدمة على رواية النافي، والله ﷾ أعلم. انظر: الفتح ٢/ ٣٤١. وأبو الزبير مدلس من الطبقة الثالثة، وقد صرّح بالتحديث عند المصنف ﵀ فيعدّ ذلك من فوائده.","vol":"4","page":43},{"text":"١٢٦٩ - حدثنا يونس [بن عبد الأعلى] (^١)، نا (^٢) ابن وهب، عن ابن جريج، بنحوه (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" أبنا.\n(^٣) انظر: الحديث ١٢٦٨ السابق وتخريجه.","vol":"4","page":44},{"text":"١٢٧٠ - حدثنا البرتي أبو العباس القاضي (^١)، نا عاصم بن علي، نا إبراهيم بن سعد، نا (^٢) ابن شهاب، عن (^٣) سعيد (^٤) بن المسيب عن أبي هريرة ﵁ أنّ رسول ﷺ قال: \"من أكل من هذه الشجرة -يعني الثوم- فلا يؤذينّا في مسجدنا هذا\" (^٥).\n_________\n(^١) في \"م\": حدثنا البرتي أنا أبو العباس القاضي، وهو خطأ، وفي \"ك\" و\"ط\": حدثنا أبو العباس البرتي القاضي، وهو: أحمد بن محمد بن عيسى البرتي.\n(^٢) وفي \"ك\" و\"ط\" عن.\n(^٣) (عن) سقطت من \"م\".\n(^٤) (سعيد) لم يذكر في \"ك\" و\"ط\".\n(^٥) وقد أخرجه مسلم ﵀ عن محمد بن رافع، وعبد بن حميد كلاهما عن =\n⦗٤٥⦘ = عبد الرزاق، عن معمر، عن الزهري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها برقم ٧١، ١/ ٣٩٤.","vol":"4","page":44},{"text":"١٢٧١ - حدثنا محمد بن عليّ بن ميمون (^١)، نا سليمان بن داود أبو أيوب الهاشمي، نا إبراهيم بن سعد، عن الزهري، عن سعيد (^٢) بن المسيب، وأبي سلمة (بن عبد الرحمن) (^٣)، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"من أكل من هذه الشجرة يعني الثوم فلا يؤذينَّا في مسجدنا\" (^٤).\n_________\n(^١) هو أبو العباس الرقّي العطار.\n(^٢) (سعيد) لم يذكر في \"ك\" و\"ط\".\n(^٣) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٤) انظر: الحديث ١٢٧٠ السابق وتخريجه.","vol":"4","page":45},{"text":"١٢٧٢ - حدثنا يوسف بن مسلّم، نا حجاج، عن ابن جريج، ح\nوحدثنا الصغاني، نا رَوْح (^١)، نا ابن جريج، أخبرني عطاء، سمعت جابر بن عبد الله (^٢) ﵄ يقول: قال النبي ﷺ: \"من أكل من هذه الشجرة يريد الثوم (^٣)، فلا يغشنا في مساجدنا\". قال:\n⦗٤٦⦘ ما يعني؟ (^٤) قال: ما أُراه (^٥) إلا نيئه (^٦) (^٧).\n_________\n(^١) هو ابن عبادة. وفي \"ك\" و\"ط\" توجد زيادة (ثنا حجاج) بين روح وابن جريج وهي مقحمة لا معنى لها هنا والله أعلم.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" جابرًا.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": يعني.\n(^٤) قيل: السائل ابن جريج، والمسئول عطاء، وقيل: السائل عطاء والمسئول جابر ﵁. انظر: الفتح ٢/ ٣٤١.\n(^٥) أراه: بضم الهمزة أي أظنه. انظر: الفتح ٢/ ٣٤١.\n(^٦) النيئ مهموز وزان حمل والإبدال والإدغام عاميّ -وهو الذي لم يطبخ أو طبخ أدنى طبخ ولم ينضج، انظر: المصباح المنير ص ٢٤٢، والنهاية ٥/ ١٤٠، وتاج العروس ١/ ٤٧٦، ٤٧٧.\n(^٧) وقد أخرجه مسلم ﵀ عن إسحاق بن إبراهيم، عن محمد بن بكر، وعن محمد بن رافع، عن عبد الرزاق كلاهما عن ابن جريج به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٥، ١/ ٣٩٥.\nوأخرجه البخاري ﵀ عن عبد الله بن محمد المسندي عن أبي عاصم عن ابن جريج به. انظر: صحيحه، كتاب الأذان باب ماجاء في الثوم النيئ والبصل والكراث برقم ٨٥٤، ٢/ ٣٣٩ مع الفتح.","vol":"4","page":45},{"text":"١٢٧٣ - حدثنا عبد الرحمن بن بشر (^١)، وأبو سعيد عبد الرحمن البصري قربزان قالا: نا يحيى بن سعيد (^٢)، عن ابن جريج، أخبرني عطاء عن جابر ﵁ عن النبي ﷺ قال: \"من أكل من هذه البقلة، الثوم، -وقال مرة- من أكل البصل والثوم أو الكراث فلا يقربن مسجدنا فإنّ الملائكة تتأذى ممّا يتاذى منه بنو آدم\" (^٣).\n_________\n(^١) هو عبد الرحمن بن بشر بن الحكم أبو محمد العبديّ النيسابوري.\n(^٢) هو القطان.\n(^٣) وقد أخرجه مسلم ﵀ عن محمد بن حاتم، عن يحيى بن سعيد به. انظر: =\n⦗٤٧⦘ = صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٤، ١/ ٣٩٥.","vol":"4","page":46},{"text":"١٢٧٤ - حدثنا محمد بن عبد الملك الواسطي، وعمار بن رجاء قالا: نا يزيد بن هارون، أنا الجُريري عن أبي نضرة عن أبي سعيد الخدري ﵁ أنّ النبي ﷺ شمّ ريح ثوم وهو في الصلاة فلما انصرف قال: \"من أكل من هذه الشجرة الخبيثة فلا يقربن مُصَلّانا\" فقال الناس: حرّم الثوم، فبلغ ذلك النبيّ ﷺ فقال: \"أيها الناس، إنَّه والله ما لي أن أحرم ما أحلّ الله ولكني أكره ريحه، ويأتيني (^١) من الملائكة، فلا أحب أن يجدوا ريحه\" (^٢).\n_________\n(^١) أي: ويكره ريحه من يأتيني من الملائكة\n(^٢) وقد أخرجه مسلم ﵀ دون قوله: ويأتيني من الملائكة … إلخ. عن عمرو الناقد، عن إسماعيل بن عليّة، عن الجريري به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٦، ١/ ٣٨٥.\nوإسماعيل بن عليّة ممن سمع من الجريري قبل الاختلاط. انظر: الكواكب النيرات ص ٤٣، ونهاية الاغتباط ص ١٢٧. وفي رواية المصنف ﵀ زيادة ويأتيني من الملائكة فلا أحب أن يجدوا ريحه. وذلك من فوائده.","vol":"4","page":47},{"text":"١٢٧٥ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، نا حجاج الأزرق، نا ابن وهب، ح\nوحدثنا مالك بن سيف التجيبي (^١)، نا أصبغ بن الفرج، أخبرني ابن\n⦗٤٨⦘ وهب، ح\nوحدثنا أبو عبيد الله، نا عمّي، قال: حدثني (^٢) عمرو بن الحارث عن بكير بن الأشج، عن ابن خَبَّاب (^٣)، عن أبي سعيد الخدري ﵁ قال: غزونا مع رسول الله ﷺ خيبر (^٤)، فمررنا بمبقلة فيها بصل، فأكل منه طائفة منا، وطائفة وقفوا ولم يأكلوا، وطائفة لم يروا المبقلة، وكنّا نروح إلى رسول الله ﷺ فيمسح رؤسنا ويدعو لنا، فرحنا إليه فلما اقتربنا إليه وجد ريح البصل فقال: \"من أكل من هذه (^٥) الشجرة فلا يقربنا أو نحو هذا\". وقال بعضهم: حتى يذهب ريحها، وقال أصبغ: فدعا الذين لم يأكلوا البصل وأخّر الآخرين حتى ذهب ريحها\" (^٦).\n⦗٤٩⦘ (وحدثنا ابن المقدمي أبو عثمان (^٧)، نا أبي، نا حماد (^٨)، عن أيوب، عن أبي الزبير، عن جابر ﵁ أنّ النبي ﷺ نهى عن أكل البصل والثوم والكراث وقال: \"إنّ الملائكة تأذى ممّا يتأذى منه بنو آدم\" (^٩) (^١٠).\n_________\n(^١) هو أبو سعيد مالك بن عبد الله بن سيف التجيبي -بضم التاء المعجمة باثنتين من فوقها =\n⦗٤٨⦘ = وكسر الجيم وتسكين الياء تحتها نقطتان وفي آخرها الباء الموحدة -نسبة إلى تجيب وهو اسم أم عديّ وسعد أبي أشرش، وإلى محلة بمصر. المصري، قال ابن أبي حاتم: كان صدوقًا. ولم أقف عليه في غيره. انظر: الجرح والتعديل ٨/ ٢١٤، واللباب ١/ ٢٠٧.\n(^٢) (ك ١/ ٢٨٥).\n(^٣) هو عبد الله بن خَبَّاب الأنصاري النجاري المدني.\n(^٤) خيبر: بلدة معروفة تبعد عن المدينة النبوية بـ ١٦٥ كيلًا شمالًا على طريق الشام. انظر: معجم البلدان ٢/ ٤٦٨، والمعالم الأثيرة ص ١٠٩.\n(^٥) (من هذه) سقطت من \"ك\" و\"ط\".\n(^٦) وقد أخرجه مسلم ﵀ عن هارون بن سعيد الأيلي، وأحمد بن عيسى، عن ابن وهب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها … برقم ٧٧، ١/ ٣٩٥.\n(^٧) هو أحمد بن محمد بن أبي بكر المقدمي.\n(^٨) هو ابن زيد.\n(^٩) وقد أخرجه مسلم ﵀ عن أبي بكر بن أبي شيبة، عن كثير بن هشام، عن هشام الدستوائي، عن أبي الزبير به. انظر: الحديث ١٢٦٨ السابق وتخريجه.\n(^١٠) ما بين القوسين لم يذكر في \"ك\" و\"ط\".","vol":"4","page":47},{"text":"<span data-type='title' id=toc-248>باب (^١) بيان حظر السعي لإتيان المسجد وإيجاب (^٢) إتيانه بالسكينة والوقار وإيجاب التسليم عند دخوله، والدعاء لنفسه، وعند خروجه منه، وثواب من حضره (^٣) ليصلّي فيه.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": وإثبات.\n(^٣) وفي \"ك\" و\"ط\": من قصده.","vol":"4","page":50},{"text":"١٢٧٦ - حدثنا محمد بن يحيى النيسابوري (^١)، نا عبد الرحمن بن مهديّ نا مالك، عن العلاء، عن أبيه، عن أبي هريرة ﵁ عن النبيّ ﷺ قال: \"لا تأتوا الصلاة وأنتم تسعون، وائتوها (^٢) وأنتم تمشون عليكم السكينة، فما أدركتم فصلّوا وما فاتكم فأتموا\" (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) وفي \"ك\" و\"ط\" ائتوها بدون الواو.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن أيوب، وقتيبة بن سعيد، وابن حجر، عن إسماعيل بن جعفر، عن العلاء به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب إتيان الصلاة بوقار وسكينة، والنهى عن إتيانها سعيًا برقم ١٥٢، ١/ ٤٢١.\nوقال البيهقي ﵀ رواه مسلم في الصحيح في بعض النسخ عن محمد بن حاتم، عن عبد الرحمن بن مهدي به. اهـ. ولم يوجد في نسخة محمد فواد عبد الباقي.\nانظر: السنن الكبرى ٢/ ٢٩٨.","vol":"4","page":50},{"text":"١٢٧٧ - حدثنا محمد بن يحيى (^١)، قال: وفيما قرأت على ابن\n⦗٥١⦘ نافع (^٢)، قال (^٣): وحدثنيه مطرِّف، عن مالك، عن العلاء، عن أبيه، وإسحاق أبي عبد الله (^٤)، أنَّهما أخبراه أنّهما سمعا أبا هريرة ﵁ يقول: قال رسول الله ﷺ فذكر مثله: \"فأتموا فإن أحدكم في صلاة ما دام يعمِد إلى (^٥) الصلاة\" (^٦).\n_________\n(^١) هو الذهلي.\n(^٢) هو عبد الله بن نافع الصائغ.\n(^٣) القائل هو الذهلي.\n(^٤) هو مولى زائدة المدني.\n(^٥) هكذا في هامش \"الأصل\" والموطأ وصحيح مسلم، وصحيح ابن حبان، وفي بقية النسخ: يعمد الصلاة. وكلاهما صحيح فإن الفعل عمد يتعدى بنفسه وباللام وإلى، وهو من باب ضرب. انظر: الصحاح ٢/ ٥١١، والمعجم الوسيط ٢/ ٦٢٦.\n(^٦) وقد أخرجه مسلم ﵀ انظر: الحديث ١٢٧٦ السابق وتخريجه، إلا أنَّه ليس في إسناده إسحاق أبو عبد الله، وقد ذكر في الموطأ وصحيح ابن حبان كما عند المصنف ﵀. انظر: الموطأ كتاب الصلاة، باب ما جاء في النداء للصلاة برقم ٤، ١/ ٦٨. وصحيح ابن حبان برقم ٢١٤٨، ٥/ ٥٢٢.","vol":"4","page":50},{"text":"١٢٧٨ - حدثنا السلَمِيّ، نا عبد الرزاق، عن معمر، عن همّام، عن أبي هريرة ﵁ عن النبي ﷺ \"وعليكم السكينةُ فما أدركتم فصلّوا وما سُبِقْتم فأتموا\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب إتيان الصلاة بوقار وسكينة والنهي عن إتيانها سعيًا برقم ١٥٣، ١/ ٤٢١. وهو في مصنف عبد الرزاق برقم ٣٤٠٣، ٢/ ٢٨٨.","vol":"4","page":51},{"text":"١٢٧٩ - أخبرنا يونس بن عبد الأعلى، نا ابن وهب، أخبرني يحيى بن عبد الله بن سالم (^١)، عن عُمارة بن غَزِيّة، عن ربيعة بن أبي عبد الرحمن (^٢)، أنَّه سمعه يقول: سمعت عبد الملك بن سعيد بن سُوَيْد الأنصاري يقول: سمعت أبا حميد (^٣)، أو أبا أسيد (^٤) يقول: قال النبي ﷺ: \"إذا جاء أحدكم المسجد فليسلم على النبيّ ﷺ ثم ليقل (^٥): اللهم\n⦗٥٣⦘ افتح لي أبواب رحمتك. وإذا خرج فليسلّم على النبيّ ﷺ * (^٦) وليقل اللهم إنّي أسألك من فضلك\" (^٧).\n_________\n(^١) القرشي العدوي أبو عبد الله المدني توفي سنة ١٥٣، م د س، وثقه النسائي، والدارقطني، وذكره ابن حبان في الثقات، وقال: ربما أغرب، وقال الساجي: قال ابن معين: صدوق ضعيف الحديث، وقال الإمام الذهبي، والحافظ ابن حجر: صدوق.\nانظر: الثقات ٩/ ٢٤٩، وسؤالات البرقاني ص / ٦٩، وتهذيب الكمال ٣١/ ٤٠٨، والكاشف ٢/ ٣٦٩، والتقريب ص ٥٩٢.\n(^٢) التيمي مولاهم أبو عثمان المدني.\n(^٣) اسمه المنذر بن سعد، وقيل: عبد الرحمن، وقيل: غير ذلك. شهد أحدًا وما بعدها وعاش إلى أول خلافة يزيد سنة ستين هجرية ﵁ انظر: الاستيعاب ٤/ ٤٢، والإصابة ٤/ ٤٦، والتقريب ص ٦٣٥.\n(^٤) أبو أسيد -بضم الهمزة وفتح السين المهملة- هو مالك بن ربيعة الساعدي مشهور بكنيته شهد بدرًا وأحدًا، والمشاهد كلها، وكانت معه راية بني ساعدة يوم الفتح، ومات بالمدينة سنة ستين هجرية، وقيل مات سنة ثلاثين، قال ابن عبد البر: وهذا اختلاف متباين جدًّا. وقيل مات وهو ابن خمس وسبعين، وقيل: ثمان وسبعين. قد ذهب بصره وهو آخر من مات من البدريين. قال ابن عبد البر ﵀ أيضًا: وهذا إنّما يصح على قول من قال توفي سنة ستين أو بعدها ﵁. انظر: الاستيعاب ٣/ ٣٧١، والإصابة ٣/ ٣٤٥، والتقريب ص ٥١٧.\n(^٥) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": وليقل.\n(^٦) ما بين النجمين سقط من \"م\".\n(^٧) وقد أخرجه مسلم ﵀ عن حامد بن عمر البكراوي، عن بشر بن المفضل، عن عمارة بن غزية به. انظر: صحيح كتاب صلاة المسافرين وقصرها، باب ما يقول إذا دخل المسجد ١/ ٤٩٥. دون قوله: \"فليسلم على النبي ﷺ\".\nوهو حسن بهذا الإسناد وقد ذكره أبو داود، وابن حبان، والبيهقي بالإسناد نفسه وقال البيهقي بعد سياقه سند يحيى بن يحيى، عن سليمان بن بلال به: إلا أنَّه لم يذكر فليسلم، وقد رواه مسلم في الصحيح عن يحيى بن يحيى، وعن حامد ابن عمر، عن بشر بن المفضل، على لفظ حديث يحيى بن يحيى ولفظ التسليم فيه محفوظ اهـ. وله شاهد من حديث أبي هريرة ﵁ أخرجه ابن ماجه برقم ٧٧٣، وابن حبان برقم ٢٠٤٧، والحاكم ١/ ٢٠٧، ومن طريقه البيهقي ٢/ ٤٤٢، وصححه الحكم ووافقه الذهبي، وقال البوصيري في مصباح الزجاجة ورقة ٥٢: إسناده صحيح رجاله ثقات. انظر: سنن أبي داود ١/ ٣١٧ برقم ٣٦٥، وصحيح ابن حبان ٥/ ٣٩٧، والسنن الكبرى للبيهقي ٢/ ٤٤٢.","vol":"4","page":52},{"text":"١٢٨٠ - حدثنا (^١) صالح بن عبد الرحمن بن عمرو بن الحارث، والصغاني، قالا: نا ابن أبي مريم (^٢)، نا سليمان بن بلال، قال: حدثني ربيعة، عن عبد الملك بن سعيد بن سويد الأنصاري، قال: سمعت أبا حميد، أو أبا أسيد يقول عن النبي ﷺ، بمثله (^٣).\n_________\n(^١) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\": وحدثنا.\n(^٢) (ك ١/ ٢٨٦).\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى ين يحيى، عن سليمان بن بلال به. انظر: =\n⦗٥٤⦘ = صحيحه، كتاب صلاة المسافرين وقصرها، باب ما يقول إذا دخل المسجد برقم ٦٨، ١/ ٤٩٤. وقال مسلم ﵀ بإثره: سمعت يحيى بن يحيى يقول: كتبت هذا الحديث من كتاب سليمان بن بلال قال: بلغني أن يحيى الحماني يقول: وأبي أُسَيد. اهـ. يعني أن يحيى الحماني رواه بواو العطف، وأن يحيى بن يحيى رواه بأو التي للتردد، ولم ينفرد الحماني بذلك فقد أخرجه الإمام أحمد، والنسائي، وابن حبان، عن سليمان بن بلال بواو العطف كما ذكر مسلم ﵀ عن الحماني. انظر: المسند ٣/ ٤٩٧، ٥/ ٤٢٥، وسنن النسائي ٢/ ٣٨٥ برقم ٧٢٨، وصحيح ابن حبان ٥/ ٣٩٨ برقم ٢٠٤٩.","vol":"4","page":53},{"text":"١٢٨١ - ز- حدثني (^١) محمد بن النعمان بن بشير ببيت المقدس (^٢)، قال: نا عبد العزيز بن عبد الله الأويسي (^٣)، نا عبد العزيز (^٤)، عن ربيعة، عن عبد الملك بن سويد، عن أبي حميد الساعدي ﵁ أنّ النبي ﷺ كان يقول -إذا دخل المسجد-: \"اللهم افتح لنا أبواب رحمتك وسهّل لنا أبواب رزقك\" (^٥).\n_________\n(^١) هكذا في \"ك\" و\"ط\". وفي \"الأصل\" و\"م\": وحدثني بالواو.\n(^٢) هو المقدسي.\n(^٣) الأويسي -بضم الألف وفتح الواو وسكون الياء المنقوطة باثنتين من تحتها- نسبة إلى أويس بن سعد بن أبي سرح العامري. انظر: اللباب ١/ ٩٥.\n(^٤) هو الدراوردي وقد صرّح به عند أبي داود ﵀.\n(^٥) إسناده حسن، ولم أجد من أخرجه بهذا اللفظ غير المصنف ﵀.","vol":"4","page":54},{"text":"١٢٨٢ - حدثنا (^١) أبو عبيد الله، نا عمي، أنا مخرمة بن بكير، عن\n⦗٥٥⦘ أبيه، عن حمران قال: توضأ عثمان (﵁) (^٢) يومًا وضوءًا حسنًا، ثم قال: رأيت رسول الله ﷺ توضأ فأحسن الوضوء ثم قال: \"من توضأ هكذا ثم خرج إلى المسجد لا تنهزه إلا الصلاة غفر له ما خلا من ذنب\" (^٣).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": أخبرنا.\n(^٢) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي عن ابن وهب به.\nانظر: صحيحه، كتاب الطهارة، باب فضل الوضوء والصلاة عقبه برقم ١٢، ١/ ٢٠٨.","vol":"4","page":54},{"text":"<span data-type='title' id=toc-249>باب (^١) بيان إيجاب الركعتين على من يدخل المسجد قبل أن يجلس، وعلى القادم من السفر أن يبدأ بالمسجد فيصلّي فيه ركعتين ثم يرجع إلى منزله.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"4","page":56},{"text":"١٢٨٣ - حدثنا يونس [بن عبد الأعلى] (^١)، وشعيب بن عمرو، قالا: نا سفيان (^٢) بن عيينة، عن عثمان بن أبي سليمان (^٣)، وابن عجلان (^٤)، عن عامر بن عبد الله بن الزبير (^٥)، عن عمرو بن سُلَيْم الزرقي (^٦)، عن أبي قتادة ﵁ (^٧)، عن النبي ﷺ قال: \"إذا دخل أحدكم\n⦗٥٧⦘ المسجد فليركع ركعتين من قبل أن يجلس\" (^٨).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) (سفيان) لم يذكر في \"ك\" و\"ط\".\n(^٣) هو عثمان بن أبي سليمان بن جبير بن مطعم المكي.\n(^٤) هو أبو عبد الله محمد بن عجلان القرشي مولاهم المدني.\n(^٥) أبو الحارث الأسدي المدني.\n(^٦) الزرقي -بضم الزاي وفتح الراء وفي آخرها القاف- نسبة إلى بني زريق بطن من الأنصار من الخزرج. انظر: اللباب ٢/ ٦٥.\n(^٧) أبو قتادة هو فارس رسول الله ﷺ وكان يعرف بذلك اختلف في اسمه فقيل: الحارث، وقيل: عمرو، وقيل: النعمان بن ربعي -بكسر الراء وسكون الموحدة بعدها مهملة- ابن بلدمة -بضم الموحدة والمهملة بينهما لام ساكنة- السلمي -بفتحتين- الأنصاري المدني، شهد أحدًا وما بعدها، ولم يصح شهوده بدرًا، ومات سنة ٥٤ هـ على الأصح والأشهر ﵁. انظر: الاستيعاب ٤/ ١٦١، واللباب ٢/ ١٢٩، وتوضيح المشتبه ٥/ ١٤٠، والإصابة ٤/ ١٥٨، والتقريب ص ٦٦٦.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن مسلمة، وقتيبة بن سعيد كلاهما عن مالك، وعن يحيى بن يحيى، عن مالك، عن عامر بن عبد الله بن الزبير به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب تحية المسجد ركعتين وكراهة الجلوس قبل صلاتهما، وأنّها مشروعة في جميع الأوقات، برقم ٦٩، ١/ ٤٩٥.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك، عن عامر بن عبد الله بن الزبير به. انظر: صحيحه، كتاب الصلاة، باب إذا دخل المسجد فليركع ركعتين برقم ٤٤٤، ١/ ٥٣٧ مع الفتح.","vol":"4","page":56},{"text":"١٢٨٤ - أخبرنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، ح\nوحدثنا الصاغاني، نا (^٢) منصور بن سلمة (^٣) جميعًا عن مالك، عن عامر بن عبد الله بن الزبير (^٤)، عن عمرو بن سليم بمثله (^٥).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": أبنا.\n(^٣) هو أبو سلمة منصور بن سلَمة -بفتح اللام- الخزاعي.\n(^٤) (ابن الزبير) لم يذكر في \"ك\" و\"ط\".\n(^٥) انظر: الحديث ١٢٨٣ السابق وتخريجه.\nوهو في موطأ الإمام مالك برقم ٥٧، كتاب قصر الصلاة في السفر باب انتظار الصلاة والمشي إليها، ١/ ١٦٣.","vol":"4","page":57},{"text":"١٢٨٥ - حدثنا الصاغاني، نا يحيى بن أبي بكير ومعاوية بن عمرو (^١)، قالا: نا زائدة، قال: نا عمرو بن يحيى الأنصاري (^٢)، [حدثني محمد بن\n⦗٥٨⦘ يحيى بن حبّان] (^٣)، عن عمرو بن سليم بن خَلْدة (^٤) الأنصاري، عن أبي قتادة صاحب النبي ﷺ قال: دخلت المسجد ورسول الله ﷺ جالس بين ظهراني الناس فجلست، فقال رسول الله ﷺ: \"ما منعك أن تركع ركعتين قبل أن تجلس\"؟ فقلت: يا رسول الله رأيتك جالسًا، والناس جلوس، قال: \"فإذا دخل أحدكم المسجد فلا يجلس حتى يركع ركعتين\". قال معاوية في حديثه: حدثنا. وقال يحيى بن أبي بكير: عن (^٥).\n_________\n(^١) هو معاوية بن عمرو بن المهلّب الأزدي.\n(^٢) هو عمرو بن يحيى بن عُمارة الأنصاري المازني المدني، مات سنة ١٤٠ هـ، ع وثقه =\n⦗٥٨⦘ = الجمهور، وقال الدارمي عن ابن معين: صويلح وليس بالقوي، وقد بين ابن أبي مريم سبب تضعيف ابن معين له حيث قال: قال ابن معين: ثقة إلا أنَّه اختلف عليه في حديثين: حديث \"الأرض كلها مسجد\"، وحديث \"كان يسلّم عن يمينه\". قال الحافظ ابن حجر: لم يخرج له البخاري واحدًا منهما. اهـ. وكذلك مسلم، وقد احتج به الجماعة. انظر: تاريخ الدارمي ص ١٣٨، وتهذيب الكمال ٢٢/ ٢٩٥، والتهذيب ٨/ ١٠٠، وهدي الساري ٤٣٢.\n(^٣) ما بين القوسين سقط من جميع النسخ وقد أثبته من \"صحيح مسلم\" ورجاله لابن منجويه، وحبَّان -بفتح الحاء المهملة- انظر: رجال صحيح مسلم ٢/ ٨١، وتوضيح المشتبه ٢/ ١٦٢.\n(^٤) خلدة -بفتح الخاء المعجمة وسكون اللام وفتح الدال المهملة تليها هاء- انظر: توضيح المشتبه ٣/ ٤٣٨، والتقريب ص ٤٢٢.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن حسين بن عليّ، عن زائدة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب تحية المسجد بركعتين، وكراهة الجلوس قبل صلاتهما، وأنّها مشروعة في جميع الأوقات، برقم ٧٠، ١/ ٤٩٥.","vol":"4","page":57},{"text":"١٢٨٦ - حدثنا أبو داود الحراني، نا أبو علي الحنفي، نا شعبة، ح\nوحدثنا (^١) يونس بن حبيب، نا أبو داود، ح\nوحدثنا الصاغاني، نا أبو النضر كلهم قالوا: نا شعبة، عن محارب بن دثار (^٢)، قال: سمعت جابر بن عبد الله ﵄ يقول: كنّا مع النبيّ ﷺ في سفر فلما قدمنا المدينة أمرني أن أدخل المسجد فأصلّي ركعتين قال: فصليت ركعتين. وهذا (^٣) لفظ أبي النضر.\nوقال أبو داود: ائت المسجد فصل فيه ركعتين. وقال أبو علي في حديثه: قال لي النبيّ ﷺ حين اشترى مني البعير: \"اذهب، فصل فيه ركعتين\" قال شعبة: وكان قدم من سفر (^٤).\n_________\n(^١) (ك ١/ ٢٨٧).\n(^٢) محارب -بضم أوله كسر الراء- ابن دثار -بكسر الدال المهملة وتخفيف المثلثة- السدوسي الكوفي، مات سنة ١١٦ هـ، ع، أحد الأئمة الأثبات. وثقه الإمام أحمد، وابن معين، والرازيان، والنسائي، وآخرون، وتفرد ابن سعد بقوله: وله أحاديث ولا يحتجون به … وتعقب ابن حجر قوله هذا بقوله: بل احتج به الأئمة كلهم … وقال الإمام الذهبي: وهو حجة مطلقًا. انظر: الطبقات ٦/ ٣٠٧، وتهذيب الكمال ٢٧/ ٢٥٥، والميزان ٣/ ٤٤١، والكاشف ٢/ ٢٤٣، وتبصير المنتبه ٤/ ١٣٤٢، والتقريب ص ٥٢١، وهدي الساري ص ٤٤٢.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": هذا، بدون الواو.\n(^٤) وقد أخرجه مسلم ﵀ عن عبيد الله بن معاذ عن أبيه، عن شعبة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه، برقم ٧٢، ١/ ٤٩٦.","vol":"4","page":59},{"text":"١٢٨٧ - حدثنا علي بن عثمان النفيلي، نا بكر بن خلف، نا عبد الوهاب يعني (^١) ابن عبد المجيد، نا عبيد الله -يعني (^٢) ابن عمر-، عن وهب بن كيسان، عن جابر ﵁ قال: خرجت مع رسول الله ﷺ في غزاة فأبطأ بي جملي وأعيى، [فتخلفت] (^٣) فأتى عليّ رسول الله ﷺ فقال لي: \"جابر\". قلت: نعم. قال: \"ما شأنّك\"؟ قلت: أبطأ بي جملي وأعيى فتخلفت. (فنزل) (^٤)، فحجنه بمحجنه (^٥)، ثم قال: \"اركب\" فركبت فلقد رأيتني أكفه عن رسول الله ﷺ، فقال: \"تزوجت\"؟ فقلت: نعم. -وذكر الحديث- ثم قدم رسول الله ﷺ وقدمت بالغداة فجئت المسجد فوجدته على باب المسجد، فقال: \"الآن حين قدمت؟ \" قلت: نعم. قال: \"فدع جملك وادخل فصلّ ركعتين\". قال: فدخلت فصليت. وذكر (^٦) الحديث (^٧).\n_________\n(^١) (يعني) لم يذكر في \"ك\" و\"ط\".\n(^٢) (يعني) لم يذكر في \"ك\" و\"ط\".\n(^٣) (فتخلفت) سقطت من \"الأصل\" و\"م\".\n(^٤) هكذا في \"ك\" و\"ط\" وصحيح البخاري. وفي \"الأصل\" و\"م\": فنزلت.\n(^٥) حجن من باب نصر أي طعن، والمحجن وزان مقود عود في طرفه اعوجاج مثل الصولجان، وقال ابن دريد: كل عود معطوف الرأس فهو محجن. انظر: المصباح المنير ص ٤٧، والفتح ٤/ ٣٢١.\n(^٦) (وذكر) لم يذكر في \"ك\" و\"ط\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن عبد الوهاب الثقفي به. =\n⦗٦١⦘ = انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه، برقم ٧٣، ١/ ٤٩٦.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن بشار، عن عبد الوهاب به. انظر: صحيحه، كتاب البيوع، باب شراء الدواب، والحمير برقم ٢٠٩٧، ٤/ ٣٢٠ مع الفتح.","vol":"4","page":60},{"text":"١٢٨٨ - حدثنا يوسف بن مسلّم، نا حجاج بن محمد (^١)، عن ابن جريج، قال: أخبرني ابن شهاب، ح\nوحدثنا يزيد بن سنان وإبراهيم بن مرزوق، وسليمان بن سيف (^٢)، قالوا: نا أبو عاصم، عن ابن جريج، عن ابن شهاب، ح\nوحدثنا الدبري، أنا عبد الرزاق، أنا ابن جريج، قال: حدثني ابن شهاب، أن عبد الرحمن بن عبد الله بن كعب (^٣)، حدثه عن [أبيه] (^٤) عبد الله بن كعب (^٥)، وعن عمه عبيد الله بن كعب، عن كعب بن مالك ﵁ (^٦) أنّ رسول الله ﷺ كان لا يقْدَم من سفر (^٧) إلا نهارًا في\n⦗٦٢⦘ الضحى، فإذا قدم بدأ بالمسجد فصلى فيه ركعتين ثم جلس فيه (^٨).\n[قال أبو عوانة] (^٩) ﵀: يعارض هذا الحديث ما حدثنا به يونس بن عبد الأعلى، عن ابن وهب، عن مالك [بن أنس] (^١٠)، عن أبي سهيل (^١١)، عن أبيه، عن طلحة [بن عبيد الله] (^١٢) ﵁ قال: جاء أعرابي إلى النبيّ ﷺ (فقال) (^١٣): يا رسول الله، أخبرني ماذا فرض الله على العباد؟ قال: \"الصلوات الخمس إلا أن تطوع شيئًا\" وذكر الحديث (^١٤) (^١٥).\n⦗٦٤⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) (ابن محمد) لم يذكر في \"ك\" و\"ط\".\n(^٢) هو أبو داود الحراني.\n(^٣) أبو الخطاب الأنصاري المدني.\n(^٤) لم يذكر في \"الأصل\" و\"م\".\n(^٥) الأنصاري المدني.\n(^٦) هو كعب بن مالك بن أبي كعب الأنصاري السلمي -بفتح السين المهملة واللام- صحابي مشهور، وهو أحد الثلاثة الذين تيب عليهم .... انظر: الاستيعاب ٣/ ٢٨٦، والإصابة ٣/ ٣٠٢، والتقريب، ص ٤٦١.\n(^٧) (ك ١/ ٢٨٨).\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى عن أبي عاصم به، وعن محمود بن غيلان، عن عبد الرزاق به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه برقم ٧٤، ١/ ٤٩٦.\n(^٩) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^١٠) (ابن أنس) لم يذكر في \"الأصل\" و\"م\".\n(^١١) هو نافع بن مالك بن أبي عامر الأصبحي التيمي المدني.\n(^١٢) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^١٣) هكذا في \"ك\" و\"ط\" وفي \"الأصل\" و\"م\": قال.\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن مالك به. انظر: صحيحه، كتاب الإيمان، باب بيان الصلوات التي هي أحد أركان الإسلام برقم ٨، ١/ ٤٠.\nوأخرجه البخاري -رحمه الله تعالى- عن إسماعيل بن أبي أويس، عن مالك به. انظر: صحيحه، كتاب الإيمان، باب الزكاة من الإسلام برقم ٤٦، ١/ ١٠٦ مع الفتح.\n(^١٥) والصواب أنَّه لا تعارض بين الحديثين فقد قال الحافظ ابن حجر ﵀: اتفق أئمة الفتوى على أن الأمر لمن دخل المسجد بصلاة ركعتين للندب، ونقل ابن بطال =\n⦗٦٣⦘ = عن أهل الظاهر الوجوب والذي صرح به ابن حزم عدمه … اهـ. وإنَّما أتى التعارض بين هذين الحديثين من جهة تبويب المصنف -رحمه الله تعالى- حيث قال: بيان إيجاب الركعتين على من يدخل المسجد، وقد خالفه في ذلك ابن قدامة -رحمه الله تعالى- فقال: ويسنّ لمن دخل المسجد ألا يجلس حتى يصلي ركعتين … وقال النووي ﵀: باب استحباب تحية المسجد وكراهة الجلوس قبل صلاتهما وأنّهما مشروعة في جميع الأوقات، وغيرهما، والله ﷾ أعلم. انظر: المغني ١/ ٨٠٥، وشرح النووي ٦/ ٣٤٠، والفتح ١/ ٥٣٧.","vol":"4","page":61},{"text":"<span data-type='title' id=toc-250>ابتداء أبواب الصلوات وما فيها،</span>","vol":"4","page":64},{"text":"من ذلك فضل (^١) صلاة الجماعة مع الإمام (^٢) على صلاة الفذّ وفي السوق.\n_________\n(^١) وفي \"الأصل\" و\"م\": \"وفضل\" -بالواو- وهو خطأ.\n(^٢) وفي \"ك\" و\"ط\": \"مع إمام\" -بالتنكير-.","vol":"4","page":64},{"text":"١٢٨٩ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب أن مالكًا حدثه، ح\nوحدثنا الربيع قال: أنا (^١) الشافعي، أنا مالك، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"صلاة الجماعة أفضل من صلاة أحدكم وحده بخمس (^٢) وعشرين جزءًا (^٣).\n_________\n(^١) وفي \"ك\" و\"ط\": \"ثنا\".\n(^٢) هكذا في جميع النسخ بتذكير العدد وهو خطأ، والصواب \"بخمسة\" كما في صحيح مسلم -رحمه الله تعالى-.\n(^٣) وقد أخرجه مسلم ﵀ عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد وموضع الصلاة، باب فضل صلاة الجماعة، وبيان التشديد في التخلف عنها، برقم ٢٤٥، ١/ ٤٤٩. وهو في الموطأ -رواية الليثي- كتاب صلاة الجماعة، باب فضل صلاة الجماعة على صلاة الفذ، برقم ٢، ١/ ١٢٩.","vol":"4","page":64},{"text":"١٢٩٠ - حدثنا أبو أمية، نا أبو أيوب (^١)، نا إبراهيم بن سعد، عن\n⦗٦٥⦘ الزهري، عن سعيد، عن أبي هريرة ﵁ عن النبي ﷺ بمثله \"بخمس (^٢) وعشرين جزءًا\" (^٣).\n_________\n(^١) هو سليمان بن داود الهاشمي.\n(^٢) هكذا في جميع النسخ بتذكير العدد وهو خطأ، والصواب بخمسة كما في صحيح مسلم -رحمه الله تعالى-.\n(^٣) انظر: الحديث (١٢٨٩) السابق وتخريجه.","vol":"4","page":64},{"text":"١٢٩١ - حدثنا يونس بن عبد الأعلى قال: أنا ابن وهب، أنا أفلح بن حميد (^١)، عن أبي بكر بن محمد بن عمرو بن حزم، عن سلمان الأغرّ، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"صلاة الجماعة تعدل (خمسًا) (^٢) وعشرين صلاة على صلاة الفذّ\" (^٣).\n_________\n(^١) هو أبو عبد الرحمن الأنصاري المدني.\n(^٢) في جميع النسخ \"خمس\" بالرفع وهو خطأ، والصواب \"خمسًا\"؛ لأنّه مفعول به لتعدل.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن مسلمة، عن أفلح به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها، برقم ٢٤٧، ١/ ٤٥٠.","vol":"4","page":65},{"text":"١٢٩٢ - حدثنا الصائغ بمكة وعباس الدوري (^١)، قالا: نا حجاج بن محمد قال: قال ابن جريج، أخبرني عمر بن عطاء بن أبي الخُوَار (^٢)، أنَّه بينا هو جالس مع نافع بن جبير بن مطعم، إذ مرّ بهما\n⦗٦٦⦘ (أبو عبد الله ختن زيد بن زبَّان مولى الجهنيين) (^٣)، فدعاه نافع فقال: سمعتُ أبا هريرة ﵁ يقول: قال رسول الله ﷺ: \"صلاة مع الإمام أفضل من خمس وعشرين صلاة يصليها وحده\" (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": \"حدثنا عباس الدوري والصائغ بمكة\".\n(^٢) أبو الخوار -بضم الخاء المعجمة وتخفيف الواو- المكي مولى بني عامر. انظر: توضيح المشتبه ٢/ ٥٠٥، والتقريب، ص ٤١٦.\n(^٣) ووقع في جميع النسخ (أبو عبد الرحمن ختن زيد بن حيان الجهني) وفي هامشها كتب على كلمة \"حيان\" لعله زبّان، وهو صواب، وهذا التصويب من صحيح مسلم وتحفة الأشراف.\nوزَبَّان -بفتح الزاي وتشديد الباء الموحدة، وأبو عبد الله هو سلمان الأغرّ. انظر: صحيح مسلم ١/ ٤٥٠، وتحفة الأشراف ١٠/ ١٠١، وشرح النووي، ٥/ ٢٨٧.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله، ومحمد بن حاتم كلاهما عن حجاج بن محمد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة، وبيان التشديد في التخلف عنها، برقم ٢٤٨، ١/ ٤٥٠.","vol":"4","page":65},{"text":"١٢٩٣ - أخبرنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أن مالكًا حدثه، ح\nوحدثنا الربيع، أنا الشافعي، أنا مالك، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"صلاة الجماعة تفضل [على] (^٢) صلاة الفذّ بسبع وعشرين درجة\" (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) (على) لم يذكر في \"الأصل\" و\"م\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها برقم ٢٤٩، ١/ ٤٥٠. =\n⦗٦٧⦘ = وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الأذان، باب فضل صلاة الجماعة برقم ٦٤٥، ٢/ ١٣١ مع الفتح.\nوهو في الموطأ برقم ١، ١/ ١٢٩، كتاب صلاة الجماعة، باب فضل صلاة الجماعة على صلاة الفذ.","vol":"4","page":66},{"text":"١٢٩٤ - حدثنا أبو الحسن الميموني وعمّار، وابن عفان، وأبو داود الحراني، قالوا: نا محمد بن عبيد، نا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"صلاة الجماعة تفضل على صلاة أحدكم بسبع وعشرين درجة\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب ومحمد بن المثنى، كلاهما عن يحيى، عن عبيد الله به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها برقم ٢٥٠، ١/ ٤٥١.","vol":"4","page":67},{"text":"١٢٩٥ - حدثنا الحارثي، نا أبو أسامة (^١)، عن عبيد الله، عن نافع، عن ابن عمر ﵄ قال: قال النبي ﷺ: \"صلاة الرجل في جماعة تزيد على صلاته وحده بخمس وعشرين درجة\" (^٢).\n_________\n(^١) (ك ١/ ٢٨٩).\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي أسامة، وابن نمير به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها، ١/ ٤٥١، وعنده: \"سبع وعشرون درجة\". قال أبو عيسى الترمذي -رحمه الله تعالى-: وعامة من روى عن النبي ﷺ إنّما قالوا: \"خمسًا وعشرين\" إلا ابن عمر ﵁ فإنه قال: \"بسبع وعشرين\". =\n⦗٦٨⦘ = وقال الحافظ ابن حجر ﵀: لم يختلف عليه في ذلك إلا ما وقع عند عبد الرزاق، عن عبد الله العمري، عن نافع فقال فيه: \"خمس وعشرون\" لكن العمري ضعيف، ووقع عند أبي عوانة ﵀ في مستخرجه من طريق أبي أسامة عن عبيد الله بن عمر عن نافع، فإنه قال فيه بخمس وعشرين، وهي شاذة مخالفة لرواية الحفاظ من أصحاب عبيد الله وأصحاب نافع، وإن كان راويها ثقة، وأما ما وقع عند مسلم من رواية الضحاك بن عثمان، عن نافع بلفظ بضع وعشرين فليست مغايرة لرواية الحفاظ لصدق البضع على السبع، وأما غير ابن عمر ﵄ فصح عن أبي سعيد، وأبي هريرة، وابن مسعود، وغيرهم ﵃ وترجع الروايات كلها في هذا الباب -إلى الخمس والسبع اهـ، ثم ذكر أوجه الجمع بينهما ومنها؛ أن ذكر القليل لا ينفي الكثير، وهذا قول من لا يعتبر مفهوم العدد. انظر: جامع الترمذي ١/ ٤٢٠، ٤٢١، والفتح، ٢/ ١٣٢.","vol":"4","page":67},{"text":"١٢٩٦ - حدثنا عليّ بن حرب، نا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: قال النبي (^١) ﷺ: \"صلاة الرجل في جماعة تزيد على صلاته في بيته وصلاته في سوقه (بضعًا) (^٢) وعشرين درجة\" (^٣).\n_________\n(^١) وفي \"ك\" و\"ط\": \"قال رسول الله ﷺ\".\n(^٢) وقع في جميع النسخ: \"بضع\" وهو خطأ. وهذا التصويب من صحيح الإمام مسلم -رحمه الله تعالى-.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب جميعًا، عن أبي معاوية به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة برقم ٢٧٢، ١/ ٤٥٩. =\n⦗٦٩⦘ = وأخرجه البخاري -رحمه الله تعالى- عن موسى بن إسماعيل، عن عبد الواحد، عن الأعمش به. انظر: صحيحه، كتاب الأذان، باب فضل صلاة الجماعة برقم ٦٤٧، ٢/ ١٣١ مع الفتح.","vol":"4","page":68},{"text":"١٢٩٧ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن الأعمش، سمعت أبا صالح، فذكر مثله (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن المثنى، عن ابن أبي عدي، عن شبعة به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة ١/ ٤٥٩.","vol":"4","page":69},{"text":"<span data-type='title' id=toc-251>باب (^١) بيان فضل صلاة الفجر والعشاء في جماعة، والتشديد في تركهما في الجماعة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"4","page":70},{"text":"١٢٩٨ - حدثَنا أبو أمية، نا أبو نعيم، وعبد الصمد بن حسان (^١)، ح\nوحدثنا محمد بن حيويه، أنا (^٢) أبو نعيم قالا: نا سفيان (^٣)، عن عثمان بن حَكِيم (^٤)، عن عبد الرحمن بن أبي عمرة (^٥)، عن عثمان بن عفان ﵁، قال: قال رسول الله ﷺ: \"من صلى العشاء في جماعة كان كقيام نصف ليلة، ومن صلى الفجر في جماعة كان كقيام ليلة\" (^٦).\n_________\n(^١) المروزي، ويقال: المروروذي، أبو يحيى، مات سنة عشر، وقيل: إحدى عشرة ومائتين.\nقال أبو حاتم: \"صالح الحديث صدوق\". ودكره ابن حبّان في \"الثقات\". وقال الإمام البخاريّ \"كتبت عنه وهو مقاربٌ\". وقال الإمام الذهبيّ: \"صدوق إن شاء الله تعالى، يقال: تركه أحمد، ولم يصحّ هذا\". انظر: التاريخ الكبير، ٦/ ١٠٥، والجرح والتعديل، ٦/ ٥١، والثقات، ٨/ ٤١٥، والميزان، ٢/ ٦٢٠، والمغني، ٢/ ٣٩٥، واللسان، ٤/ ٢٢.\n(^٢) وفي \"ك\" و\"ط\": \"حدثنا\".\n(^٣) هو الثوري.\n(^٤) أبو سهل الأنصاري المدني، ثم الكوفي.\n(^٥) الأنصاري النجاري القاصّ.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن محمد بن عبد الله الأسدي، وعن محمد بن رافع، عن عبد الرزاق جميعًا، عن سفيان به. انظر: =\n⦗٧١⦘ = صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة العشاء والصبح في جماعة ١/ ٤٥٤.","vol":"4","page":70},{"text":"١٢٩٩ - حدثنا الصاغاني، نا (^١) ابن عائشة (^٢)، نا عبد الواحد بن زياد، بن عثمان بن حَكِيم، نا عبد الرحمن بن أبي عمرة، قال: دخل عثمان بن عفان ﵁ المسجد بعد صلاة المغرب، قال: فقعد وحده، قال: فاغتنمت ذاك منه، قال: فقعدت إليه، فقال: يا ابن أخي، سمعت رسول الله ﷺ يقول: \"من صلى العشاء في جماعة فكأنما قام نصف (الليل) (^٣)، ومن صلى الصبح في جماعة فكأنَّما صلى الليل\" (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": \"أبنا\".\n(^٢) هو عبيد الله بن محمد بن حفص أبو عبد الرحمن القرشي التيمي.\n(^٣) هكذا في \"ك\" و\"ط\" وصحيح مسلم. وفي \"الأصل\" و\"م\": \"ليلة\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم عن المغيرة بن سلمة المخزومي، عن عبد الواحد بن زياد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة العشاء والصبح في جماعة برقم ٢٦٠، ١/ ٤٥٤.","vol":"4","page":71},{"text":"١٣٠٠ - حدثنا عليّ بن حرب، نا أبو معاوية، وكيع، ح\nوحدثنا ابن عفان، نا ابن نمير، ح\nوحدثنا أبو داود الحراني، نا محمد بن عبيد كلهم عن الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"إنّ أثقل الصلاة على المنافقين العشاء وصلاة الفجر، ولو يعلمون ما فيهما لأتوهما\n⦗٧٢⦘ ولو حبوًا (^١) \" (^٢).\n_________\n(^١) الحبو، يقال: حبا الصغير يحبو حبوًا، وهو أن يمشي على يديه وركبتيه أو استه. انظر: الصحاح ٦/ ٢٣٠٧، والمصباح المنير ص ٤٦، والنهاية ١/ ٣٣٦.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه به. وعن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة، وبيان التشديد في التخلف عنها برقم ٢٥٢، ١/ ٤٥١.\nوأخرجه البخاري -رحمه الله تعالى- عن عمر بن حفص، عن أبيه، عن الأعمش به.\nانظر: صحيحه، كتاب الأذان، باب فضل العشاء في الجماعة، برقم ٦٥٧، ٢/ ١٤١ مع الفتح.","vol":"4","page":71},{"text":"<span data-type='title' id=toc-252>باب (^١) بيان إيجاب إتيان الجماعة لصلاة الفريضة (^٢) إذا نودي بها بسكينة ووقار، وحظر السعي إليها، والنهي عنها في بيته، والترجمة أطول منه </span>(^٣).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": \"والفريضة\".\n(^٣) هذه الجملة لم تذكر في \"ك\" و\"ط\".","vol":"4","page":73},{"text":"١٣٠١ - حدثنا علي بن حرب، نا أبو معاوية، ح\nوحدثنا (^١) الحسن بن عفان، نا ابن نمير، قالا: نا الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"لقد هممت أن آمر بالصلاة فتقام، ثم آمر رجلًا يصلي بالناس ثم أنطلق معي برجال معهم حُزَم من حطب إلى قوم لا يشهدون الصلاة فأُحَرِّق عليهم بيوتهم بالنار\" (^٢).\n_________\n(^١) (ك /٢٩٠).\n(^٢) انظر: الحديث (١٣٠٠) السابق وتخريجه.","vol":"4","page":73},{"text":"١٣٠٢ - حدثنا عمار، نا محمد بن عبيد، عن الأعمش بنحوه (^١).\n_________\n(^١) انظر: الحديث (١٣٠٠) السابق وتخريجه.","vol":"4","page":73},{"text":"١٣٠٣ - حدثنا السلَمي، نا عبد الرزاق، أنا معمر، عن همام بن منبّه، قال: هذا ما حدثنا أبو هريرة ﵁ عن رسول الله ﷺ فذكر أحاديث (^١)، وقال رسول الله ﷺ: \"والذي نفسي بيده لقد هممت أن آمر\n⦗٧٤⦘ فتياني أن يستعدوا لي بحُزَمٍ من حطب، ثم آمر رجلًا يصلي بالناس، ثم نحرّق بيوتًا (^٢) على من فيها\" (^٣).\n_________\n(^١) ووقع في جميع النسخ \"أحاديثًا\" بالتنوين، وهو خطأ، والصواب \"أحاديث\"، كما في =\n⦗٧٤⦘ = صحيح مسلم.\n(^٢) هكذا في جميع النسخ، ومصنف عبد الرزاق، وفي صحيح مسلم؛ \"ثم تُحرَّق بيوتٌ\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها، برقم ٢٥٣، ١/ ٤٥٢. وهو في المصنف برقم ١٩٨٤، ١/ ٥١٧.","vol":"4","page":73},{"text":"١٣٠٤ - حدثنا أبو إسماعيل الترمذي، نا الحميدي، نا سفيان بن عيينة، ح\nوأخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا حدثه، ح\nوحدثنا أبو إسماعيل، نا القعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"والذي نفسي بيده، لقد هممت أن آمر بحطب فَيُحتطب، ثم آمر بالصلاة فينادى بها، ثم آمر رجلًا فيؤمّ الناس، ثم أخالف إلى قوم (^١) فأحرِّق عليهم بيوتهم، والذي نفسي بيده لو يعلم أحدهم أنَّه يجد عظمًا سمينًا أو مرماتين (^٢) حسنتين لشهد العشاء\".\n⦗٧٥⦘ هذا لفظ حديث (^٣) مالك، وأما حديث ابن عيينة، فإنّه قال: إنّ رسول الله ﷺ فَقَدَ ناسًا في بعض الصلوات، فقال: \"لقد هممت أن آمر رجلًا يصلي بالناس ثم أخالف إلى رجال يتخلفون عنها فآمر بهم فيحرّقوا عليهم بحُزَم الحطب بيوتهم. ولو علم أحدهم أنَّه يجد عظمًا. وذكر نحوه (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": \"أقوام\".\n(^٢) \"مرماتان\" تثنية مرماة -بكسر الميم- وحكي الفتح، وهو الظّلف، قال أبو عبيد: هو ما بين ظلفي الشاة، قال: ولا أدري ما وجهه إلا أنَّه هكذا يفسر، قال ابن الأثير: وريد به حقارته. انظر: غريب الحديث ٣/ ٢٠٢، والصحاح ٦/ ٢٣٦٣، والنهاية ٢/ ٢٦٩، والفتح ٢/ ١٢٩.\n(^٣) (حديث) لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، عن سفيان بن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة، وبيان التشديد في التخلف عنها برقم ٢٥١، ١/ ٤٥١.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الأذان، باب وجوب صلاة الجماعة برقم ٦٤٤، ٢/ ١٢٥ مع الفتح. وهو في الموطأ -رواية الليثي- كتاب صلاة الجماعة، باب فضل صلاة الجماعة على صلاة الفذ برقم ٣، ١/ ١٢٩.","vol":"4","page":74},{"text":"١٣٠٥ - حدثنا هلال بن العلاء، نا موسى بن مروان (^١)، ح\nوحدثنا فضلك الرازي (^٢)، نا قتيبة وأيوب بن محمد الرَقِّي (^٣)، قالوا: نا مروان بن معاوية الفزاري، عن عبيد الله بن عبد الله بن الأصم (^٤)، عن\n⦗٧٦⦘ يزيد بن الأصم (^٥)، عن أبي هريرة ﵁ قال: جاء رجل أعمى إلى النبيّ ﷺ فقال: يا رسول الله، إنَّه ليس لي قائد يقودني إلى المسجد (^٦)، فسأل النبيّ ﷺ أن يرخّص له في بيته فرخّص له، فلمّا ولّى دعاه فقال: \"هل تسمع النداء للصلاة؟ \" قال: نعم. قال: \"فأجب\".\nهذا حديث (^٧) هلال بن العلاء، وقتيبة وأيوب قالا: عن مروان، عن عبيد الله بن الأصم، عن يزيد بن الأصم (^٨) (^٩).\n_________\n(^١) هو موسى بن مروان أبو عمران البغدادي التمار.\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) أبو محمد مولى ابن عباس ﵁.\n(^٤) العامري، روى له مسلم، وأبو داود، والنسائي، وابن ماجه، ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: مقبول. انظر: الثقات ٧/ ١٤٢، ورجال صحيح مسلم =\n⦗٧٦⦘ = ٢/ ١٢، وتهذيب الكمال ١٩/ ٦٥، والكاشف ٢/ ٦٨١، والتقريب، ص ٣٧٢.\n(^٥) هو أبو عوف كوفي نزل الرَّقَّة.\n(^٦) (ك ١/ ٢٩١).\n(^٧) وفي \"ك\" و\"ط\": وهذا لفظ حديث.\n(^٨) هكذا في \"الأصل\" و\"م\": وفي \"ك\": عن عبيد الله، عن يزيد بن الأصم. وفي \"ط\" عن عبيد الله بن يزيد بن الأصم وهو خطأ. وأراد المصنف -رحمه الله تعالى- أن يبين أن قتيبة وأيوب ينسبان عبيد الله إلى جده.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، وإسحاق بن إبراهيم، وسويد بن سعيد، ويعقوب الدورقي، كلهم عن مروان الفزاري، به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب يجب إتيان المسجد على من سمع النداء، برقم ٢٥٥، ١/ ٤٥٢.","vol":"4","page":75},{"text":"١٣٠٦ - حدثنا [محمد بن إسحاق] (^١) الصاغاني ومحمد بن إبراهيم الطرسوسي، قالا: نا أبو نعيم، قال: نا أبو عميس (^٢)، قال: سمعت عليّ بن\n⦗٧٧⦘ الأقْمر يحدث عن أبي الأحوص (^٣)، قال: قال عبد الله ﵁: من سرّه أن يلقى الله غدًا مُسْلِمًا فليحافظ على هؤلاء الصلوات حيث ينادى بهن فإنّ الله شرع لنبيّكم ﷺ سنن الهدى، وإنهن من سنن الهدى، ولو أنّكم صليتم في بيوتكم كما يصلي هذا المتخلف في بيته لتركتم سنة نبيّكم، ولو تركتم سنّة نبيّكم لضللتم، وما من رجل (^٤) يتطهر فيحسن الطُّهور، ثم يعمِد إلى مسجد من هذه المساجد إلا كتب الله له بكل خطوة يخطوها حسنة، ويرفعه بها درجة، ويحطّ بها عنه (^٥) سيئة، ولقد رأيتنا وما يتخلّف عنها إلا منافق معلوم النفاق، ولقد كان يؤتى به (^٦) يهادى (^٧) بين الرّجلين حتى يقام في الصلاة.\nقال أبو أمية: في الصف (^٨).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"ك\" و\"ط\".\n(^٢) أبو عميس -بمهملتين مصغر- هو عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود =\n⦗٧٧⦘ = الهذلي. انظر: توضيح المشتبه ٦/ ٣٦٤، والتقريب، ص ٣٨١.\n(^٣) هو عوف بن مالك بن نضلة الأشجعي الكوفي.\n(^٤) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" و\"ط\": \"وما كان رجل\".\n(^٥) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" و\"ط\" وصحيح مسلم: \"ويحط عنه بها\".\n(^٦) هكذا في جميع النسخ. وفي صحيح مسلم: \"ولقد كان الرجل يوتى به\".\n(^٧) يقال: جاء فلان يهادى بين اثنين؛ إذا كان يمشي بينهما معتمدًا عليهما من ضعفه وتمايله. انظر: الصحاح ٦/ ٢٥٣٤.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن الفضل بن دكين به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب صلاة الجماعة من سنن الهدى برقم ٢٥٧، ١/ ٤٥٣.","vol":"4","page":76},{"text":"١٣٠٧ - حدثني محمد بن محمد بن رجاء بن السِّنْدي (^١)، نا ابن أبي شيبة، نا محمد بن بشر العبدي (^٢)، نا زكريا بن أبي زائدة، نا عبد الملك بن عمير (^٣)، عن أبي الأحوص، قال: قال عبد الله ﵁: لقد رأيتُنا وما يتخلف عن الصلاة إلا منافق قد عُلِم نفاقه أو مريض، ليمشي (^٤) بين الرجلين حتى يأتي الصلاة، فقال: إنّ رسول الله ﷺ علّمنا سنن الهدى، وإنّ (^٥) من سنن الهدى الصلاة في المسجد الذي يؤذن فيه (^٦).\n_________\n(^١) أبو بكر الإسفراييني مات سنة ٢٨٦ هـ، قال ابن أبي حاتم: صدوق، وقال الحاكم: كان ديّنا ثبتًا مقدمًا في عصره. انظر: الجرح والتعديل ٨/ ٨٧، والسير ١٣/ ٤٩٢، وشذرات الذهب ٢/ ١٩٣.\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) هو عبد الملك بن عمير بن سويد الكوفي.\n(^٤) هكذا في جميع النسخ، وبين كلمة \"مريض\" وجملة \"ليمشي\" علامة لتخريج الساقط أو علامة للحق، وما رأيت على الهامش شيئًا، وفي صحيح مسلم ﵀: \"أو مريض، إن كان المريض ليمشي بين رجلين حتى يأتي الصلاة\".\n(^٥) هكذا في \"الأصل\" و\"م\" و\"ط\". وفي \"ك\": \"فإن\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب صلاة الجماعة من سنن الهدى برقم ٢٥٦، ١/ ٤٥٣.","vol":"4","page":78},{"text":"١٣٠٨ - حدثنا أبو إسماعيل الترمذي، وبشر بن موسى بن عَمِيرة (^١)، قالا: نا الحميدي، قال: نا سفيان، قال: حدثني عمر بن\n⦗٧٩⦘ سعيد بن مسروق الثوري (^٢)، عن أشعث بن أبي الشعثاء المحاربي (^٣)، عن أبيه، قال: سمعت أبا هريرة ﵁ ورأى رجلًا يجتاز المسجد خارجًا بعد الأذان فقال: أمّا هذا فقد عصى أبا القاسم ﷺ (^٤).\n_________\n(^١) هو بشر بن موسى بن صالح بن شيخ بن عَمِيرة أبو علي الأسدي البغدادي.\n(^٢) أخو سفيان الثوري.\n(^٣) واسم أبي الشعثاء -سليم بن أسود- والمحاربي -بضم الميم وفتح الحاء المهملة وسكون الألف كسر الراء المهملة وفي آخرها باء موحدة- نسبة إلى قبيلة محارب وإلى الجد، الكوفي. انظر: الأنساب ٥/ ٢٠٧، واللباب ٣/ ١٧٠.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي عمر المكي، عن سفيان بن انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن الخروج من المسجد إذا أذن المؤذن برقم ٢٥٩، ١/ ٤٥٤.\nوقال الحافظ ابن عبد البر ﵀: وهذا لا يقال مثله من جهة الرأي، ولا يكون إلا توقيفًا وقد روى مسندًا عن النبي ﷺ ثم ساقه بسنده إلى أشعث بن أبي الشعثاء، عن أبيه، قال: كنّا مع أبي هريرة ﵁: فأذن المؤذن، فخرج رجل بعد الأذان فقال أبو هريرة ﵁ أما هذا فقد عصى رسول الله ﷺ، أمرنا رسول الله ﷺ أن لا نخرج حتى نصلي. وقال ابن عبد البر: لا يحل الخروج من المسجد بعد الأذان بإجماع إلا أن يخرج للوضوء وينوي الرجوع … انظر: التمهيد ٢٤/ ٢١٢، ٢١٣، ٢١٤، وانظر أيضا المسند ٢/ ٥٣٧، وجامع الترمذي ١/ ٣٩٧ برقم ٢٠٤، ونيل الأوطار ٢/ ٥٣.","vol":"4","page":78},{"text":"١٣٠٩ - حدثنا أحمد بن عثمان الأودي (^١)، نا جعفر بن عون (^٢)،\n⦗٨٠⦘ عن أبي العميس، عن أبي صَخْرة جامع بن (^٣) شدّاد (^٤)، عن أبي الشعثاء، قال: خرج رجل من المسجد بعد ما نودي بالصلاة، فقال أبو هريرة ﵁: أمّا هذا فقد عصى أبا القاسم ﷺ (^٥).\n_________\n(^١) هو أحمد بن عثمان بن حكيم الأودي -بفتح الألف وسكون الواو وفي آخرها الدال المهملة- نسبة إلى أود بن صعب بن سعد العشيرة من مذحج. انظر: اللباب ١/ ٩٢.\n(^٢) الكوفي.\n(^٣) (ك ١/ ٢٩٢).\n(^٤) الكوفي.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة عن أبي الأحوص، عن إبراهيم بن المهاجر، عن أبي الشعثاء به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب النهي عن الخروج من المسجد إذا أذّن المؤذن برقم ٢٥٨، ١/ ٤٥٣.","vol":"4","page":79},{"text":"١٣١٠ - حدثنا الغَزِّي، نا الفريابي، ح\nوحدثنا عمّار بن رجاء، نا يعلى (^١)، قالا: نا سفيان، عن إبراهيم بن مهاجر (^٢)، عن أبي الشعثاء قال: كنّا مع أبي هريرة ﵁ فأقيمت (^٣) الصلاة، فخرج رجل، فقال أبو هريرة ﵁: أما هذا فقد عصى أبا القاسم ﷺ (^٤).\n_________\n(^١) هو ابن عبيد الطنافِسي.\n(^٢) هو إبراهيم بن مهاجر بن جابر البجلي الكوفي.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": \"فأقيم\" بدون تاء.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٣٠٩ السابق وتخريجه، إلا أن عنده: فأذن المؤذن، بدل فأقيمت الصلاة. وإبراهيم بن مهاجر صدوق لين الحفظ، وقد تابعه جامع بن شداد، وأشعث بن أبي الشعثاء، عن أبي الشعثاء به. وهما ثقتان.\nانظر: الحديث ١٣٠٨، و١٣٠٩ السابقين وتخريجهما.","vol":"4","page":80},{"text":"١٣١١ - حدثنا أبو العباس (^١) الغزى، نا الفريابي، نا سفيان، عن خالد الحذاء (^٢)، عن أبي قلابة، عن مالك بن الحويرث ﵁ قال: أتى رجلان النبيّ ﷺ يريدان السفر، فقال النبيّ ﷺ: \"إذا أنتما خرجتما، فأذِّنا ثم أقيما وليؤمكما أكبركما\" (^٣).\n_________\n(^١) الكنية لم تذكر في \"ك\" و\"ط\".\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ١٠١٨ السابق تخريجه.","vol":"4","page":81},{"text":"١٣١٢ - [حدثنا أبو أمية نا قبيصة، نا (^١) سفيان بإسناده (^٢)، قال: جئت أنا ورجل إلى النبي ﷺ فقال: \"إذا سافرتما فأذِّنا وأقيما وليؤمكما أكبركما\"] (^٣) (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\" عن.\n(^٢) في \"ك\" و\"ط\" \"بمثله\".\n(^٣) ما بين المعقوفتين لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٠١٨ السابق وتخريجه.","vol":"4","page":81},{"text":"١٣١٣ - حدثنا الصائغ بمكة، نا عفان، نا وهيب، ومسدّد، قالا: نا يزيد بن زريع، كلاهما (^١) عن خالد الحذاء، عن أبي قلابة، عن مالك بن\n⦗٨٢⦘ الحويرث ﵁ قال: أتيت النبيّ ﷺ أنا وصاحب لي، فلمّا أردنا الإقبال قال: \"إذا حضرت الصلاة فأذّنا ثم أقيما، ثم ليؤمكما أكبركما\" (^٢).\n_________\n(^١) هكذا ورد سياق هذا الإسناد في جميع النسخ، وهو خطأ، لأن مسددًا من شيوخ الصائغ، وليس من شيوخ عفان، فيكون معطوفًا على جملة \"نا عفان\"، وخالد الحذاء يروي عنه في هذا الإسناد وهيب ويزيد بن زريع، فيكون السياق الصحيح للإسناد هكذا: \"حدثنا الصائغ بمكة، نا عفان، نا وهيب. وحدثنا مسدد، نا يزيد بن زريع، كلاهما قالا: عن خالد الحذاء.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٠١٧ السابق وتخريجه.","vol":"4","page":81},{"text":"١٣١٤ - حدثنا يونس بن حبيب، نا أبو داود، نا هشام، عن قتادة، عن أبي نضرة، عن أبي سعيد ﵁ أنّ النبي ﷺ قال: \"إذا كانوا ثلاثة فليؤمهم أحدهم، وأحقّهم بالإمامة أقرؤهم\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي غسان المسمعي، عن معاذ بن هشام، عن أبيه به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإمامة ١/ ٤٦٤.","vol":"4","page":82},{"text":"١٣١٥ - حدثنا الصغاني، نا شجاع بن الوليد (^١)، ح\nوحدثنا أبو حاتم الرازي، نا محمد بن عبد الله الأنصاري، قالا: نا سعيد بن أبي عروبة، عن قتادة، عن أبي نضرة، عن أبي سعيد ﵁ أنّ نبي الله ﷺ قال: \"إذا كان ثلاثة فليؤمّهم أحدهم، وأحقهم بالإمامة أقرؤهم\" (^٢).\n_________\n(^١) هو أبو بدر السَكوني الكوفي.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي خالد الأحمر عن سعيد بن أبي عروبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإمامة ١/ ٤٦٤، وشجاع بن الوليد والأنصاري، وأبو خالد الأحمر لم يذكروا ممن سمع من سعيد قبل الاختلاط أو بعده، ولكن قد شارك سعيدًا هنا أبو عوانة وشعبة وهشام في الرواية عن قتادة. والله أعلم.","vol":"4","page":82},{"text":"١٣١٦ - حدثنا (^١) الصائغ بمكة، نا عفان، ح\nوحدثنا هشام بن عليّ (^٢)، نا داود بن شبيب (^٣)، ح\nوحدثنا أبو أمية، نا أبو الوليد، قالوا: نا همام، عن قتادة، عن أبي نضرة عن أبي سعيد ﵁ عن النبي ﷺ قال: \"إذا اجتمع ثلاثة فليؤمهم أحدهم، وأحقهم بالإمامة أقرؤهم\" (^٤).\n_________\n(^١) وفي \"الأصل\": وحدثنا بالواو.\n(^٢) هو هشام بن علي بن هشام السيرافي -بكسر السين المهملة وسكون الياء المثناة من تحتها وفتح الراء وبعد الألف فاء- نسبة إلى مدينة سيراف وهي من بلاد فارس على ساحل البحر ممّا يلي كرمان. أبو علي سكن البصرة مات سنة ٢٨٤ هـ. قال ابن حبان: مستقيم الحديث كتب عنه أصحابنا. ولم أقف عليه في غيره. انظر: الثقات ٩/ ٢٣٤، واللباب ٢/ ١٦٥، والسير ١٣/ ٤١١.\n(^٣) هو أبو سليمان الباهلي البصري.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث (١٣١٦) السابق وتخريجه.","vol":"4","page":83},{"text":"١٣١٧ - حدثنا جعفر الخفاف الأَنْطَاكِي (^١)، نا الهيثم بن جميل، نا أبو عوانة، عن قتادة بمثل حديث همام (^٢).\nأخرجوا أصحابنا حديث هشام الدستوائي (^٣) لأنّه أتم، وذكر فيه السفر.\n_________\n(^١) هو جعفر بن محمد.\n(^٢) انظر: الحديث (١٣١٦) السابق وتخريجه.\n(^٣) (ك ١/ ٢٩٣).","vol":"4","page":83},{"text":"١٣١٨ - حدثنا أحمد بن يوسف السلمي (^١)، نا عبد الرزاق، أنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا نودي بالصلاة فائتوها وأنتم تمشون عليكم السكينة فما أدركتم فصلوا وما سبقكم فأتموا\" (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) انظر: الحديث (١٢٧٨) السابق وتخريجه.","vol":"4","page":84},{"text":"١٣١٩ - حدثنا الصاغاني، نا عبد الله بن بكر السَّهمي، نا هشام بن حسان عن محمد (^١) بن سيرين، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا ثُوِّب (^٢) بالصلاة فلا يسعى إليها أحدكم، ولكن (ليمشِ) (^٣) عليه السكينة، فصلّ ما أدركت واقض (ما سُبِقت) (^٤) (^٥).\n_________\n(^١) (محمد) لم يذكر في \"ك\" و\"ط\".\n(^٢) التثويب هنا إقامة الصلاة. انظر: تاج العروس ٢/ ١٠٨.\n(^٣) وفي \"الأصل\" و\"م\": \"ليمشي\" بإثبات الياء وهو خطأ.\n(^٤) وفي \"ك\" و\"ط\" وصحيح مسلم \"سبقك\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن الفضيل بن عياض، وعن زهير بن حرب، عن إسماعيل بن إبراهيم، كلاهما عن هشام بن حسان به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة باب استحباب إتيان الصلاة بوقار وسكينة، والنهي عن إتيانها سعيًا برقم ١٥٤، ١/ ٤٢١.\nقال الحافظ ابن حجر -رحمه الله تعالى-: والحاصل أن أكثر الروايات ورد بلفظ \"فأتموا\" وأقلها بلفظ \"فاقضوا\"، وإنَّما تظهر فائدة ذلك إذا جعلنا بين الإتمام والقضاء مغايرة، لكن إذا كان مخرج الحديث واحدًا واختلف في لفظة منه، وأمكن رد =\n⦗٨٥⦘ = الاختلاف إلى معنى واحد كان أولى. وهنا كذلك لأن القضاء وإن كان يطلق على الفائت غالبًا لكنه يطلق على الأداء أيضا، ويرد بمعنى الفراغ، ويرد بمعان أخرى، فيحمل قوله: \"فاقضوا\" على معنى الأداء فلا يغاير قوله فأتموا، فلا حجة فيه لمن تمسك برواية \"فاقضوا\" على أن ما أدركه المأموم هو آخر صلاته … بل هو أولها وإن كان آخر صلاة إمامه، لأن الآخر لا يكون إلا عن شيء تقدمه … وقال صاحب تنقيح التحقيق ﵀: والصواب أنَّه ليس بين اللفظين فرق فالقضاء هو الإتمام في عرف الشارع. انظر: تنقيح التحقيق ٢/ ١١٤٩، ونصب الراية ٢/ ٢٠٠، والفتح ٢/ ١١٩.","vol":"4","page":84},{"text":"<span data-type='title' id=toc-253>باب الدليل على أن من صلّى المكتوبة وحده ليس عليه إعادتها وهو تارك لفضيلتها، وبيان الخبر المعارض لحديث يزيد في الأصم هو الآخر الناسخ له.</span>","vol":"4","page":86},{"text":"١٣٢٠ - حدثنا أحمد بن عبد الحميد الحارثى الكوفي (^١)، وعبد الله بن محمد بن شاكر العنبري، قالا: نا أبو أسامة، عن بريد، عن أبي بردة، عن أبي موسى ﵁ عنه قال: قال لي رسول الله ﷺ: \"إنّ أعظم الناس أجرًا في الصلاة أبعدهم إليها مشيًا فأبعدهم، والذي ينتظر الصلاة حتى يصليها مع الإمام في جماعة أعظم أجرًا من الذي يصليها ثم ينام\" (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) انظر: الحديث (١١٩٥) السابق وتخريجه.","vol":"4","page":86},{"text":"١٣٢١ - حدثنا مهديّ بن الحارث (^١)، نا مسدّد، نا بشر بن المُفَضَّل، ح\n* وحدثني أبي ﵀، نا بكر بن خلف، نا بشر بن المفضل* (^٢)، نا خالد -يعني (^٣) - الحذّاء، عن أنس بن سيرين (^٤)، قال: سمعت جندب بن عبد الله ﵁ يقول: قال رسول الله ﷺ: \"من صلى الصبح فهو في\n⦗٨٧⦘ ذمّة الله (^٥) فلا يطلبنكم الله من ذمته بشيء، فإنّه من يطلبه من ذمته بشيء، يدركه فيكبه في نار جهنم\" [واللفظ لمهديّ] (^٦) (^٧).\n_________\n(^١) لم أقف عليه.\n(^٢) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٣) (يعني) لم يذكر في \"ك\" و\"ط\".\n(^٤) أخو محمد بن سيرين.\n(^٥) الذمة -هنا- قيل: الضمان، وقيل: هي الأمان. انظر: الصحاح ٥/ ١٩٢٥، والمصباح المنير ص ٨٠، والنهاية ٢/ ١٦٨.\n(^٦) ما بين المعقوفتين سقط من \"الأصل\" و\"م\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن نصر بن علي الجهضمي، عن بشر بن المفضل به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة العشاء والصبح في جماعة برقم ٢٦١، /٤٥٤.","vol":"4","page":86},{"text":"١٣٢٢ - حدثنا الدقيقي، نا يزيد بن هارون، نا (^١) شعبة، عن أنس بن سيرين، عن جندب بن عبد الله البجلي ﵁-وكان قد أدرك النبيّ ﷺ عن النبي ﷺ قال: \"من صلى الصبح فهو في ذمة الله فمن أخفر الله في ذمته (^٢) أكبّه الله على وجهه في النار\" (^٣).\n_________\n(^١) وفي \"ك\" و\"ط\": \"أبنا\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": \"فمن أخفر ذمة الله\". وأخفر إذا نقض عهده وذمامه والهمزة فيه للإزالة أي أزلت خُفارته أي ذمامه، كأشكيته إذا أزلت شكايته: انظر: النهاية ٢/ ٥٢، ٥٣.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يعقوب بن إبراهيم الدورقي، عن إسماعيل، عن خالد، عن أنس بن سيرين به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة العشاء والصبح في جماعة، برقم ٢٦٢، ١/ ٤٥٤.","vol":"4","page":87},{"text":"١٣٢٣ - حدثنا سعدان بن يزيد البزاز، نا إسحاق الأزرق، ويزيد جميعًا، ح\n⦗٨٨⦘ وحدثنا الدقيقي، وعمار (^١) بن رجاء، قالا: نا يزيد بن هارون [قالا] (^٢)، أنا داود بن أبي هند (^٣)، عن الحسن (^٤)، عن جندب بن سفيان (^٥) ﵁ عن النبي ﷺ قال: \"من صلى الصبح فهو في ذمة الله، انظر يا ابن آدم، لا يطلبنّك الله بشيء من ذمته\" (^٦).\n_________\n(^١) (ك ١/ ٢٩٤).\n(^٢) (قالا) لم يذكر في \"الأصل\" و\"م\".\n(^٣) واسم أبي هند دينار بن غُذافر، ويقال: طهمان القشيري البصري. عاش ٧٥ سنة، وتوفي سنة ١٤٠ هـ. خت م ٤. أحد الأعلام، لكن قال أبو داود: \"إلا أنه يخالف في غير حديثٍ\". وقال ابن حبّان: \"كان من خيار أهل البصرة، من المتقنين في الروايات، إلا أنه كان يهم إذا حدّث من حفظه. ولا يستحق الإنسان التركَ بالخطإ اليسير والوهم اليسير، حتّى يفحش ذلك منه\". وقال الإمام الذهبي: \"حجة، ما أدري لِمَ لم يخرج له البخاري\". وقال الحافظ ابن حجر: \"ثقة متقنٌ، كان يهم بأخرة\". انظر: الثقات، ٦/ ٢٧٨، وتهذيب الكمال، ٨/ ٤٦١، والميزان، ٢/ ١١، والكاشف، ١/ ٣٨٣، والتقريب، ص ٢٠٠.\n(^٤) هو البصري.\n(^٥) هو جندُب بن عبد الله بن سفيان البجلي ﵁، وقد نسب هنا إلى جده.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن يزيد بن هارون به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة العشاء والصبح في جماعة ١/ ٤٥٥. وقال أبو حاتم الرازي: لم يصح للحسن سماع من جندب ﵀.\nهكذا ورد الاسم \"جندب\" في كتاب المراسيل مهملًا، فإن كان المراد به جندب بن عبد الله البجلي -كما فهمه محقق صحيح ابن حبان- فلا يثبت ما قاله أبو حاتم ﵀ من عدم صحة سماع الحسن منه، لأن الحسن ﵀ قد صرح بالتحديث عنه تصريحًا =\n⦗٨٩⦘ = مؤكدًا مرتين عند مسلم ﵀ فقال: إي والله، لقد حدثني بهذا الحديث جندب عن رسول الله ﷺ في هذا المسجد. وقال أيضا: حدثنا جندب بن عبد الله البجلي في هذا المسجد فما نسينا، ومرة عند البخاري ﵀. والله ﷾ أعلم. انظر: المراسيل ص ٤٢، وصحيح البخاري مع الفتح ٣/ ٢٢٦ برقم ١٣٦٤، وصحيح مسلم، كتاب الإيمان، باب غلظ تحريم قتل الإنسان نفسه برقم ١٨٠، والذي يليه، ١/ ١٠٧، وصحيح ابن حبان ٥/ ٣٦ برقم ١٧٤٣، وتحفة الأشراف ٢/ ٤٤١.","vol":"4","page":87},{"text":"١٣٢٤ - حدثنا عمر بن شبة* أبو زيد النميري* (^١)، نا غندر، عن أشعث (^٢)، عن الحسن، عن جندب ﵁، عن النبي ﷺ قال: \"من صلى الصبح فهو في ذمة الله، فلا يطلبنّك الله بشيء من ذمته\" (^٣).\n_________\n(^١) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا ورد \"أشعث\" مهملًا في جميع النسخ، ولم يتبين لي من هو فإن هناك ثلاثة بهذا الاسم يحدثون عن الحسن وهم:\nأشعث بن سوار الكوفي، مات سنة ١٣٦ هـ، قال الإمام الذهبي: صدوق لينه أبو زرعة. وقال الحافظ ابن حجر: ضعيف، روى له الترمذي، والنسائي، وابن ماجه، ومسلم متابعة.\nوأشعث بن عبد الله بن جابر البصري وهو ثقة.\nوأشعث بن عبد الملك الحمراني، البصري، وهو ثقة أيضًا. ولم يذكروا ضمن شيوخ غندر، ولا هو من تلاميذهم. والله أعلم. انظر: الكاشف ١/ ٢٥٣، والتقريب، ص ١١٣.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٣٢٣ السابق وتخريجه.","vol":"4","page":89},{"text":"١٣٢٥ - حدثنا الصاغاني، نا أبو همام بن أبي بدر (^١)،\n⦗٩٠⦘ نا أبي، نا زياد بن خيثمة (^٢)، عن محمد بن جحادة (^٣)، عن الحسن، عن جندب ﵁، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) هو الوليد بن شجاع بن الوليد بن قيس السَّكوني الكوفي.\n(^٢) الجُعفي الكوفي.\n(^٣) محمد بن جحادة -بضم الجيم وتخفيف المهملة- الكوفي. انظر: التقريب، ص ٤٧١.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: ١٣٢٣ السابق وتخريجه.","vol":"4","page":89},{"text":"١٣٢٦ - حدثنا أبو أمية، نا سليمان بن داود (^١)، نا إبراهيم بن سعد، عن ابن شهاب، عن محمود بن الربيع ﵁ (^٢)، عن عتبان بن مالك ﵁ (^٣)، أنّ النبي ﷺ أتاه في منزله، فقال: \"أين تحب أن أصلي لك من بيتك؟ \" قال: فأشرت له إلى مكان، فكبر النبيّ ﷺ وصفنا (^٤) خلفه، وصلى ركعتين (^٥).\n_________\n(^١) الطيالسي.\n(^٢) هو محمود بن الربيع بن سراقة بن عمرو أبو محمد الأنصاري الخزرجي. روي عنه أنَّه عقل رسول الله ﷺ مج مجة من دلو في دارهم وهو ابن خمس سنين، وجلّ روايته عن الصحابة. مات سنة ٩٩ هـ ﵁. انظر: الإصابة ٣/ ٣٨٦.\n(^٣) عتبان -بكسر أوله وسكون المثناة، ثم موحدة مفتوحة وآخره نون- ابن مالك بن عمرو بن العجلان الأنصاري الخزرجي صحابي شهير آخى النبي ﷺ بينه وبين عمر ﵄. مات في خلافة معاوية ﵁. انظر: الإصابة ٢/ ٤٥٢، وتبصير المنتبه ٣/ ٩٢٦، والتقريب، ص ٣٨٠.\n(^٤) هكذا في جميع النسخ، وفي صحيح مسلم: \"فقمنا وراءه\". وفي صحيح البخاري: \"فقمنا فصففنا\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى التجيبي، عن ابن وهب، عن =\n⦗٩١⦘ = يونس، عن ابن شهاب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الرخصة في التخلف عن الجماعة بعذر برقم ٢٦٣، ١/ ٤٥٥.\nوأخرجه البخاري -رحمه الله تعالى- عن سعيد بن عفير، عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب المساجد في البيوت، برقم ٤٢٥، ١/ ٥١٩ مع الفتح.","vol":"4","page":90},{"text":"١٣٢٧ - حدثنا محمد بن عُزَيز الأيلي (^١)، عن سلامة (^٢)، عن عقيل، ح\nوحدثنا أبو يوسف الفارسي، نا يحيى بن بكير، قال: حدثني الليث، عن عقيل، عن ابن شهاب، قال، أخبرني محمود بن الربيع ﵁، أنّ عتبان بن مالك ﵁-وهو من أصحاب النبيّ ﷺ ممن شهد بدرًا من الأنصار- أتى رسولَ الله ﷺ فقال: يا رسول الله، إنّي أنكرت بصري، وأنا أصلي لقومي، فإذا كانت الأمطار سال الوادي الذي بيني وبينهم لم أستطع أن آتي مسجدهم فأصلي بهم، وددت يا رسول الله، أنّك تأتينى فتصلي في بيتي فأتخذه مصلى. فقال له رسول الله ﷺ: \"سأفعل\n⦗٩٢⦘ إن شاء الله\" قال عتبان: فغدا رسول الله ﷺ، وأبو بكر ﵁ حين ارتفع النهار، فاستأذن رسول الله ﷺ فأذنت له فلم يجلس حتى دخل البيت ثم قال: \"أين تحب أن أصلي من بيتك\"؟ قال: فأشرت له إلى ناحية من البيت، فقام رسول الله ﷺ فكبّر فقمنا فصففنا فصلّى ركعتين، ثم سلم. قال: وحَبَسناه على خزيرة (^٣) صنعناها له، قال: فثاب في البيت رجال (^٤)، من (^٥) الدار ذو [و] (^٦) عدد، فاجتمعوا فقال (^٧) قائل منهم: أين مالك بن الدخيش -أو ابن الدخشن؟ (^٨) -\n⦗٩٣⦘ فقال (^٩) بعضهم: ذلك منافق لا يحب الله ورسوله. فقال رسول الله ﷺ: \"لا تقل ذلك، ألا تراه قال: لا إله إلا الله يريد بذلك وجه الله\"؟ قال: الله ورسوله أعلم، قال: فإنا نرى وجهه ونصيحته إلى المنافقين، قال (^١٠) رسول الله ﷺ: \"فإنّ الله قد حرم على النار من قال: لا إله إلا الله يبتغي بذلك وجه الله\" (^١١).\n_________\n(^١) محمد بن عُزَيز -بالعين المهملة وزايين مصغرًا- ابن عبد الله أبو عبد الله مولى بني أمية ٢٩٦.\n(^٢) هو سلَامة -بتخفيف اللام وزيادة هاء- ابن روح بن خالد بن عقيل بن خالد القرشي، الأموي، أبو خَرْبَق وقيل: أبو روح الأيلي، ابن أخي عقيل بن خالد مولى عثمان ﵁.\nوقد تقدم الكلام على رواية سلامة عن عقيل، في كتاب الإيمان، باب بيان الأعمال والفرائض التي إذا أداها بالقول والعمل دخل الجنة، برقم (٨٢).\n(^٣) خزيرة -بخاء معجمة مفتوحة بعدها زاي مكسورة، ثم ياء تحتانية ثم راء ثم هاء- نوع من الأطعمة، تصنع من لحم يقطع صغارًا، ثم يُصب عليه ماء كثير، فإذا نضج ذرّ عليه الدقيق، وإن لم يكن فيه لحم فهو عصيدة … انظر: الصحاح ٢/ ٦٤٤، والفتح ١/ ٥٢١، وتاج العروس ١١/ ١٥٧.\n(^٤) (رجال) لم يذكر في \"م\".\n(^٥) هكذا في \"الأصل\" و\"م\" والصحيحين. وفي \"ك\": \"في\"، وهو خطأ.\n(^٦) الواو لم ترد في \"الأصل\"\n(^٧) وفي \"م\": \"فقالوا\". وهو خطأ.\n(^٨) \"الدخيشن\" -بضم الدال المهملة وفتح الخاء المعجمة وسكون الياء التحتانية بعدها شين معجمة مكسورة ثم نون، و\"الدخشن\" -بضم الدال المهملة والشين المعجمة وسكون الخاء بينهما- وحكى كسر أوله-، ويروى بالميم بدل النون ونقل الطبراني عن أحمد بن صالح أن الصواب الدخشم بالميم. والشك فيه من الراوي هل هو مصغر أو مكبر، وفي صحيح مسلم من طريق يونس مالك بن الدخشن بدون شك. وهو من بني عوف بن عمرو بن عوف، شهد بدرًا وما بعدها من المشاهد وهو الذي أسر سهيل بن =\n⦗٩٣⦘ = عمرو يوم بدر، وأرسله النبي ﵊ مع معن بن عديّ فأحرقا مسجد الضرار. قال أبو عمر بن عبد البر -رحمه الله تعالى- لا يصح عنه النفاق وقد ظهر من حسن إسلامه ما يمنع من اتهامه. والله أعلم. انظرة معجم الطبراني الكبير ١٨/ ٣٠، والاستيعاب ٣/ ٣٧٢، والإصابة ٣/ ٣٤٣، والفتح ١/ ٥٢١.\n(^٩) (ك ١/ ٢٩٥).\n(^١٠) وفي \"ك\" فقال.\n(^١١) انظر: الحديث ١٣٢٦ السابق وتخريجه.","vol":"4","page":91},{"text":"١٣٢٨ - حدثنا أبو عبيد الله، نا عمّي، نا يونس بن يزيد، عن ابن شهاب بإسناده نحوه، وقال فيه: فصلى ركعتين ثم سلّم (^١).\n_________\n(^١) انظر: الحديث ١٣٢٦ السابق وتخرجه.","vol":"4","page":93},{"text":"١٣٢٩ - وحدثنا (^١) فضلك الرازي، نا محمد بن الصبح (^٢)، ح\n⦗٩٤⦘ وحدثنا ابن شبابان (^٣)، نا عمرو بن عثمان (^٤)، قالا: نا الوليد بن مسلم، عن الأوزاعي، قال: حدثني الزهري، عن محمود بن الربيع ﵁ قال: إنّي لأعقل مجّة مجها رسول الله ﷺ من دَلْو في دارنا. قال محمود ﵁: فحدثني عتبان بن مالك ﵁ قال: قلت: يا رسول الله، إن بصري قد ساء، وساق الحديث إلى قوله: فصلى بنا ركعتين (^٥).\nوحدثنا الدبري، عن عبد الرزاق، أنا معمر، عن الزهري، قال: حدثني\n⦗٩٥⦘ محمود بن الربيع ﵁ عن عتبان بن مالك ﵁ قال: أتيت النبيّ ﷺ فقلت: إنّي أنكرت بصري، وذكر الحديث بطوله (^٦).\nويقال: إنّ الزهري قال: أدركنّا الفقهاء وهم يرون أنّ ذلك كان من قول رسول الله ﷺ من قبل أن تنزل موجبات الفرائض في القرآن (^٧)، وفيه دليل على إباحة صلاة التطوع في الجماعة، وأنّها ركعتان ركعتان.\n_________\n(^١) هكذا في \"الأصل\" و\"م\" وفي \"ك\". بدون الواو.\n(^٢) هكذا ورد محمد بن الصباح مهملًا، ولم يتضح لي هل هو الجرجرائي أو الدولابي، فالجرجرائي صدوق، والدولابي ثقة، ولم يذكرا من شيوخ فضلك ولا هو من تلاميذهما.\nوالله أعلم.\n(^٣) ابن شبابان هو: أحمد بن محمد بن موسى بن داود بن عبد الرحمن العطار المكي.\n(^٤) هو عمرو بن عثمان بن سعيد بن كثير أبو حفص الحمصي توفي ٢٥٠ هـ، د س ق، وثقه النسائي، وأبو علي الجياني، ومسلمة، وقال أبو حاتم: صدوق، وذكره ابن حبان في الثقات، وقال الإمام الذهبي: صدوق حافظ. وقال الحافظ: صدوق. انظر: الجرح والتعديل ٦/ ٢٤٩، والثقات ٨/ ٤٨٨، وتهذيب الكمال ٢٢/ ١٤٤، والكاشف ٢/ ٨٣، والتقريب، ص ٤٢٤.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن الوليد بن مسلم به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب الرخصة في التخلف عن الجماعة بعذر برقم ٢٦٥، ١/ ٤٥٦.\nوأخرجه البخاري -رحمه الله تعالى- مختصرًا عن محمد بن يوسف عن أبي مسهر، عن محمد بن حرب، عن الزبيدي، عن الزهري به. انظر: صحيحه، كتاب العلم، باب متى يصح سماع الصغير برقم ٧٧، ١/ ١٧٢ مع الفتح.\nوالوليد بن مسلم مدلس وقد عنعن هنا ولكن قد تابعه -متابعة قاصرة- محمد بن حرب، عن الزبيدي، وإبراهيم بن سعد، عن صالح بن كيسان كلاهما عن الزهري به، فزالت شبهة تدليسه. والله أعلم.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، وعبد بن حميد كلاهما عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب الرخصة في التخلف عن الجماعة بعذر، برقم ٢٦٤، ١/ ٤٥٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عبدان، عن عبد الله، عن معمر به. انظر: صحيحه، كتاب الأذان، باب من لم ير رد السلام على الإمام واكتفى بتسليم الصلاة برقم ٨٣٩، ١/ ٣٢٣ مع الفتح. وهو في مصنف عبد الرزاق برقم ١٩٢٩، ١/ ٥٠٢.\n(^٧) اسم الإشارة يعود إلى المذكور وهو قوله ﵇ في الحديث: \"فإن الله قد حرّم على النار من قال لا إله إلا الله يبتغي بذلك وجه الله\". قال شيخ الإسلام ابن تيمية -رحمه الله تعالى-: … أي قالها ومات عليها كما جاءت مقيدة، وقالها خالصًا من قلبه مستيقنا بها قلبه، غير شاك فيها بصدق ويقين فإن حقيقة التوحيد تجذاب الروح إلى الله جملة، فمن شهد أن لا إله الله خالصًا من قلبه دخل الجنة لأن الإخلاص هو انجذاب القلب إلى الله تعالى بأن يتوب من الذنوب توبة نصوحًا، فإذا مات على تلك الحال نال ذلك … انظر: مجموع الفتاوى الكبرى. وشرح النووي ٥/ ٢٩٢، والفتح ١/ ٤٥٢٢، وتيسير العزيز الحميد ص ٨٧.","vol":"4","page":93},{"text":"<span data-type='title' id=toc-254>باب (^١) بيان العذر والعلل التي تسقط عن صاحبها حضور الجماعة، وإجازة صلاته وحده </span>(^٢).\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) في \"الأصل\" و\"م\" كتب هنا: والترجمة أطول منه.","vol":"4","page":96},{"text":"١٣٣٠ - حدثنا عبد الرحمن بن بشر، وعبد السلام بن أبي فروة النصيبي (^١)، قالا: نا سفيان بن عيينة، ح\nوحدثنا أبو أمية، نا سريج بن النعمان، ح\nوحدثني أبو إسماعيل الترمذي، نا الحميدي، قالا: نا سفيان عن الزهري، عن أنس [بن مالك] (^٢) ﵁، أنّ النبي ﷺ قال: \"إذا أقيمت الصلاة وحضر العَشاء، فابدأوا بالعشاء\" (^٣).\n⦗٩٧⦘ قال الحميدي في حديثه: قال سفيان: ولم أسمع أحدًا يقول: إذا (^٤) حضر العشاء إلا الزهري (^٥).\n_________\n(^١) هو عبد السلام بن عبيد بن أبي فروة النصيبي -بفتح النون كسر الصاد المهملة وسكون الياء كسر الباء الموحدة- نسبة إلى نصيبين، وهي مدينة مشهورة من بلاد الجزيرة، وتقع في أقصى شمال الجزيرة الفراتية على الحدود بين تركيا وسوريا، وهي داخل الحدود التركية. انظر: اللباب ٣/ ٣١٢، والمعالم الأثيرة ص ٢٨٨.\n(^٢) الزيادة من \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد وزهير بن حرب، وأبي بكر بن أبي شيبة كلهم عن سفيان ابن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهية الصلاة بحضرة الطعام الذي يريد أكله في الحال … برقم ٦٤، ١/ ٣٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الأذان، باب إذا حضر الطعام وأقيمت =\n⦗٩٧⦘ = الصلاة … برقم ٦٧٢، ٢/ ١٥٩ مع الفتح.\n(^٤) (ك ١/ ٢٩٦).\n(^٥) انظر: مسنده برقم (١١٨١)، وورد بلفظ \"وإذا قرب العشاء … \" من طريق عمرو بن الحارث، عن الزهري عند مسلم وبلفظ \"إذا وضع عشاء أحدكم … \" من حديث ابن عمر ﵄ المتفق عليه، وبلفظ \"إذا قدم عشاء أحدكم … \" من طريق عقيل عن ابن شهاب عند البخاري، قال الحافظ ابن حجر -رحمه الله تعالى-: \"الحضور أعم من الوضع … وعلى ذلك فلا يناط الحكم بما إذا حضر العشاء لكنه لم يقرب للآكل\". فيحمل قوله: \"حضر\" أي بين يديه؛ لتأتلف الروايات … والله ﷾ أعلم. انظر: الفتح ٢/ ١٦٠.","vol":"4","page":96},{"text":"١٣٣١ - حدثنا يونس بن عبد الأعلى وبحر بن نصر، والربيع بن سليمان، عن ابن وهب، قال: أخبرني يونس وعمرو بن الحارث، عن ابن شهاب قال: حدثني أنس بن مالك ﵁، أنّ رسول الله ﷺ قال: \"إذا قرب العَشاء وحضرت الصلاة، فابدأوا به قبل أن تصلوا صلاة المغرب\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي، عن ابن وهب به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهة الصلاة بحضرة الطعام الذي يريد أكله في الحال … ١/ ٣٩٢.\nوأخرجه البخاري -رحمه الله تعالى-. انظر: الحديث ١٣٣٠ السابق وتخريجه.","vol":"4","page":97},{"text":"١٣٣٢ - حدثنا السلمي وإسحاق (^١) الدبري، عن عبد الرزاق، أنا\n⦗٩٨⦘ معمر، عن الزهري، قال: أخبرني أنس بن مالك ﵁، أنّ رسول الله ﷺ قال: \"إذا قرب العشاء، ونودي بالصلاة فابدأوا بالعشاء ثم صلوا\" (^٢).\n_________\n(^١) \"إسحاق\" لم يذكر في \"ك\".\n(^٢) انظر: الحديث ١٣٣٠ السابق وتخريجه وهو في مصنف عبد الرزاق برقم ٢١٨٣، ١/ ٥٧٤.","vol":"4","page":97},{"text":"١٣٣٣ - حدثنا يوسف بن مسلّم، نا (^١) حجاج، نا ليث قال: حدثني عقيل، عن ابن شهاب، قال: أخبرني أنس ﵁ قال: قال النبي ﷺ: \"إذا قدّم العشاء فابدأوا به قبل أن تصلوا صلاة المغرب ولا تعجلوا عن عشائكم\" (^٢).\n_________\n(^١) وفي \"ك\" \"حدثني\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد الأيلي عن ابن وهب، عن عمرو بن الحارث، عن ابن شهاب به. انظر: الحديث ١٣٣١ السابق وتخريج.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث، عن عقيل به.\nانظر: تخريجه حديث ١٣٣٠ السابق.","vol":"4","page":98},{"text":"١٣٣٤ - حدثنا مالك بن سيف التجيبي، نا إسحاق بن بكر بن مضر، قال: حدثني أبي عن عمرو بن الحارث، عن ابن شهاب، بإسناده مثله، بتمامه (^١).\n_________\n(^١) انظر: الحديث ١٣٣١ السابق وتخريجه.","vol":"4","page":98},{"text":"١٣٣٥ - حدثنا موسى بن إسحاق القوّاس الكوفي (^١)، نا عبد الله بن نمير، عن (^٢) عبيد الله بن عمر عن نافع، عن ابن عمر\n⦗٩٩⦘﵄ أنّ رسول الله ﷺ قال: \"إذا وضع عشاء أحدكم فلا يعجل إلى الصلاة حتى يفرغ منه\" (^٣).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) وفي \"ك\": \"قال عن\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه به، وعن أبي بكر بن أبي شيبة، عن أبي أسامة، عن عبيد الله بن عمر به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهة الصلاة بحضرة الطعام الذي يريد أكله في الحال، برقم ٦٦، ١/ ٣٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن عبيد بن إسماعيل عن أبي أسامة، عن عبيد الله بن عمر، به. انظر: صحيحه، كتاب الأذان، باب إذا حضر الطعام وأقيمت الصلاة برقم ٦٧٣، ٢/ ١٥٩ مع الفتح.","vol":"4","page":98},{"text":"١٣٣٦ - حدثنا حمدون بن عباد البغدادي (^١)، نا أبو بدر شجاع بن الوليد، نا موسى بن عقبة، عن نافع، عن ابن عمر ﵄ عن رسول الله ﷺ قال: \"إذ كان أحدكم عند الطعام فلا يعجلن عنه حتى يقضي حاجته، وإن أقيمت الصلاة\" (^٢).\n_________\n(^١) أبو جعفر البزاز المعروف بالفَرْغَانِي، وكان اسمه أحمد ولقبه حمدون وهو الغالب عليه، مات سنة ٢٧٠ هـ. قال الخطيب: محله عندنا الصدق والأمانة، وقال محمد بن مخلد: ثقة مأمون، وقال أبو علي النيسابوري: حدث بأحاديث بواطيل، عن عاصم بن على، وعلق عليه الخطيب بقوله: وإن كان الأمر على ما ذكره أبو على الحافظ من روايته الأحاديث البواطيل فنرى الحمل فيها على غيره، وقال الإمام الذهبي: بغدادي ثقة. انظر: تاريخ بغداد ٨/ ١٧٧، والميزان ١/ ٦٠٣، واللسان ٢/ ٤٠٥.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن إسحاق المسيبي، عن أنس بن عياض، عن موسى بن عقبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، =\n⦗١٠٠⦘ = باب كراهة الصلاة بحضرة الطعام الذي يريد أكله في الحال … ١/ ٣٩٢.\nوعلّقه البخاري -رحمه الله تعالى- عن زهير بن معاوية ووهب بن عثمان، عن موسى بن عقبة به. انظر: صحيحه، كتاب الأذان، باب إذا حضر الطعام وأقيمت الصلاة برقم ٦٧٤، ٢/ ١٥٩ مع الفتح. وقد وصله المصنف -رحمه الله تعالى- في الحديث التالي.","vol":"4","page":99},{"text":"١٣٣٧ - [حدثنا الأحمسي، نا إسماعيل بن محمد بن جحادة (^١)، نا زهير (^٢)، عن موسى بن عقبة بمثله- حاجته منه وإن أقيمت (^٣) الصلاة] (^٤).\n_________\n(^١) أبو محمد الكوفي العطار المكفوف، روى له الترمذي حديثًا واحدًا. قال ابن معين: لم يكن به بأس وقد سمعت منه، وقال أبو حاتم: صدوق صالح الحديث، وقال ابن معين: في رواية عنه، وأبو داود: ليس بذاك …، وضعفه عثمان بن أبي شيبة، وابن حبان، وقال الإمام الذهبي -رحمه الله تعالى-: صدوق، وقال الحافظ ابن حجر: صدوق يهم. انظر: التاريخ ٢/ ٣٧، والجرح والتعديل ٢/ ١٩٥، والمجروحين ١/ ١٢٨، وتهذيب الكمال ٣/ ١٨٨، والكاشف ١/ ٢٤٩، والتقريب، ص ١٠٩.\n(^٢) هو ابن معاوية.\n(^٣) انظر: الحديث ١٣٣٦ السابق وتخريجه.\n(^٤) ما بين المعقوفتين لم يذكر في \"م\".","vol":"4","page":100},{"text":"١٣٣٨ - حدثنا يزيد بن سنان البصري (^١)، نا حماد بن مسعدة (^٢)، نا ابن جريج، عن نافع، عن ابن عمر ﵄ عن النبي ﷺ قال: \"إذا قرّب إلى (^٣) أحدكم العشاء فلا يعجل عنه\".\n⦗١٠١⦘ وكان ابن عمر ﵁ تقام الصلاة والعشاء بين يديه فلا يقوم إليها (^٤).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) أبو سعيد البصري.\n(^٣) \"إلى\" سقطت من \"م\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله، عن حماد بن مسعدة به.\nانظر: الحديث ١٣٣٦ السابق وتخريجه.","vol":"4","page":100},{"text":"١٣٣٩ - حدثنا أبو حميد المصيصي، نا حجاج، عن ابن جريج، قال: أخبرني نافع، أنّ ابن عمر ﵄ كان يُقدم إليه الطعامُ وقد نودي لصلاة المغرب، ثم تقام وهو يسمع فلا يترك عشاءه، ولا يعجل حتى يقضي عشاءه، ثم يخرج فيصلي، وقد كان يقول: قال رسول الله ﷺ: \"لا تعجلوا عن عشائكم إذا قدم إليكم\" (^١).\n_________\n(^١) انظر: الحديث ١٣٣٦ السابق وتخريجه.","vol":"4","page":101},{"text":"١٣٤٠ - حدثنا أبو أمية (^١)، نا خالد بن مخلد القطواني، حدثني (^٢) سليمان بن بلال، حدثني أبو حزرة -يعني يعقوب بن مجاهد (^٣) -، عن عبد الله بن محمد بن أبي عتيق (^٤)، عن عائشة ﵂ قالت: قال رسول الله ﷺ: \"لا يصلي أحدكم بحضرة طعام ولا هو يدافعه الأخبثان\" (^٥).\n_________\n(^١) (ك ١/ ٢٩٧).\n(^٢) وفي \"ك\" \"ثنا\".\n(^٣) المدني القاص يقال: كنيته أبو يوسف، وأبو حَزرة -بفتح أوله وسكون الزاي بعدها راء- لقب له.\n(^٤) أبو بكر المعروف بابن أبي عتيق.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث رقم ٨١٦ السابق وتخريجه.","vol":"4","page":101},{"text":"١٣٤١ - حدثنا عباس بن محمد (^١) الدوري، وإسماعيل بن (زيد) (^٢) الجرجاني، قالا: نا أبو معمر، عن عبد الوارث [بن عبد الصمد] (^٣)، [عن عبد العزيز] (^٤) بن صهيب، عن أنس، وسئل عن الثوم قال: قال رسول الله ﷺ: \"من أكل من هذه الشجرة شيئًا فلا يقربنّا، ولا يصلين معنا\" (^٥).\n_________\n(^١) \"ابن محمد\" لم يذكر في \"ك\".\n(^٢) وفي \"الأصل\" و\"م\": \"يزيد\"، وهو خطأ.\nوالجرجاني -بضم الجيم وسكون الراء وبالجيم المفتوحة وبالنون بعد الألف- نسبة إلى مدينة جرجان، أبو إسحاق، قال الإمام الذهبي: الحافظ ليس بالمشهور تقدم وفاته.\nانظر: تاريخ جرجان ص ١٠٢، واللباب ١/ ٢٧٠، والسير ١٣/ ٥٤.\n(^٣) الزيادة من \"م\".\n(^٤) ما بين المعقوفتين سقط من \"م\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن إسماعيل بن علية، عن عبد العزيز بن صهيب به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا، أو نحوها، برقم ٧٠، ١/ ٣٩٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي معمر به. انظر: صحيحه، كتاب الأذان، باب ما جاء في الثوم النيئ، والبصل، والكراث، برقم ٨٥٦، ٢/ ٣٣٩.","vol":"4","page":102},{"text":"١٣٤٢ - حدثنا عباس الدوري، وأبو داود الحراني، وأبو الأزهر، قالوا: نا يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح (^١)، عن محمد بن عمرو بن هشام (^٢)، عن بكير بن الأشج، عن بسر بن سعيد، عن زينب\n⦗١٠٣⦘ الثقفية (^٣) ﵂، أنّ النبيّ ﷺ قال لها: \"إذا خرجت إلى العشاء الآخرة فلا تمسي طيبًا\" (^٤).\nقال عباس وأبو داود: صالح عن محمد بن عبد الله بن عمرو بن هشام.\n_________\n(^١) هو ابن كيسان.\n(^٢) هو محمد بن عبد الله بن عمرو بن هشام العامري، وقد نسبه أبو الأزهر هنا إلى جده =\n⦗١٠٣⦘ = وصرّح الدوري، وأبو داود باسم والده كما بيّنه المصنف -رحمه الله تعالى- في آخر الحديث، روى له النسائي، ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: مقبول. انظر: الثقات ٩/ ٣٣، وتهذيب الكمال ٢٥/ ٥٢٣، والتقريب، ص ٤٨٩.\n(^٣) وهي زينب بنت عبد الله بن معاوية بن عتاب، امرأة عبد الله بن مسعود ﵄. انظر: الاستيعاب ٤/ ٣١٧، والإصابة ٤/ ٣١٨.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن يحيى بن سعيد القطان، عن محمد ابن عجلان، عن بكير بن عبد الله بن الأشج به. انظر: صحيحه، كتاب الصلاة باب خروج النساء إلى المساجد إذا لم يترتب عليه فتنة، وأنّها لا تخرج مطيبة برقم ١٤٢، ١/ ٣٢٨.\nومحمد بن عبد الله بن عمرو بن هشام مقبول وقد تابعه مخرمة، وابن عجلان، عن بكير به، عند مسلم -رحمه الله تعالى-. انظر: صحيحه ١/ ٣٢٨ برقم ١٤١، ١٤٢. وانظر أيضا حديث ١٤٩٠ الآتي.","vol":"4","page":102},{"text":"١٣٤٣ - حدثنا يزيد بن سنان البصري (^١)، نا يحيى بن سعيد القطان، عن ابن عجلان، قال: حدثني بكير بن عبد الله بمثله (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) انظر: الحديث ١٣٤٢ السابق وتخريجه.","vol":"4","page":103},{"text":"١٣٤٤ - حدثنا مهدي بن الحارث، نا يحيى بن يحيى (^١)، أنا عبد الله بن محمد بن عبد الله بن أبي فروة (^٢)، عن يزيد بن خصيفة (^٣)، عن بسر بن سعيد، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"أيما امرأة أصابت بخورًا فلا تشهد معنا العشاء الآخرة\" (^٤).\n_________\n(^١) هو النيسابوري. وفي \"ك\" \"أبنا يحيى بن يحيى\".\n(^٢) أبو علقمة الفرْوي المدني.\n(^٣) هو يزيد بن عبد الله بن خصيفة -بمعجمة ثم مهملة- الكندي المدني. انظر: التقريب، ص ٦٠٢.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد إذا لم يترتب عليه فتنة، وأنّها لا تخرج مطيبة برقم ١٤٣، ١/ ٣٢٨.","vol":"4","page":104},{"text":"١٣٤٥ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا، حدثه عن نافع، أنّ عبد الله بن عمر ﵄ أذّن بالصلاة في ليلة ذات برد وريح، فقال: ألا صلوا في الرحال، ثم قال: إنّ رسول الله ﷺ كان يأمر المؤذن إذا كانت ليلة باردة ذات مطر يقول: ألا صلوا في الرحال (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الصلاة في الرحال في المطر برقم ٢٢، ١/ ٤٨٤. وهو في الموطأ برقم ١٠، كتاب الصلاة، باب النداء في السفر وعلى غير وضوء، ١/ ٧٣. =\n⦗١٠٥⦘ = وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الأذان، باب الرخصة في المطر والعلة أن يصلى في رحله برقم ٦٦٦، ٢/ ١٥٢.","vol":"4","page":104},{"text":"١٣٤٦ - حدثنا أبو داود السجستاني، نا عثمان بن أبي شيبة (^١)، نا أبو أسامة، عن عبيد الله، عن نافع، عن ابن عمر ﵄ أنَّه نادى بالصلاة بضجنان (^٢)، في ليلة ذات برد وريح فقال في آخر ندائه (^٣): ألا صلوا في رحالكم، ألا صلوا في الرحال. ثم قال: إنّ\n⦗١٠٦⦘ رسول الله ﷺ كان يأمر المؤذن إذا كانت ليلة باردة أو ذات (^٤) مطر في سفر يقول: ألا صلوا في رحالكم (^٥) (^٦).\n_________\n(^١) هو عثمان بن محمد بن إبراهيم بن عثمان العبسي، الكوفي.\n(^٢) \"ضجنان\" بفتح الأول والثاني، وتروى أيضا بسكون الجيم وهو موضع قريب من مكة، وقيل: جبل، وقال البلادي: حرة مستطيلة من الشرق إلى الغرب ويمر بها الطريق من مكة إلى المدينة بنصفها الغربي على مسافة أربعة وخمسين كيلا من مكة، ويعرف اليوم بخشم المحسنية. انظر: الصحاح ٦/ ٢١٥٤، والقاموس المحيط ص / ١٠٩٢، والمعالم الأثيرة ص ١٦٥.\n(^٣) هكذا في جميع النسخ وصحيح مسلم -رحمه الله تعالى-.\nوعند البخاري -رحمه الله تعالى-: \"أذن ابن عمر ﵁ بضجنان ثم قال: صلوا في رحالكم\". وهذا صريح في أن القول المذكور كان بعد فراغ الأذان.\nوقال القرطبي -لما ذكر رواية مسلم بلفظ يقول في آخر ندائه-: \"يحتمل أن يكون المراد في آخره قبيل الفراغ منه جمعًا بينه وبين حديث ابن عباس ﵄\".\nلكن لفظ البخاري -رحمه الله تعالى- لا يقبل هذا الاحتمال والله أعلم. قال النووي -رحمه الله تعالى-: وفي حديث ابن عباس ﵄، أن يقول: ألا صلوا في رحالكم في نفس الأذان، وفي حديث ابن عمر ﵄ أنَّه قال في =\n⦗١٠٦⦘ = آخر ندائه والأمران جائزان نص عليهما الشافعي -رحمه الله تعالى- في الأم في كتاب الأذان، فيجوز بعد الأذان وفي أثنائه لثبوت السنة فيهما لكن قوله بعده أحسن ليبقى نظم الأذان على وضعه. والله ﷾ أعلم.\nوحديث ابن عباس ﵄ قد ورد من ألفاظه: (فلما بلغ الموذن حيّ على الصلاة فأمره أن ينادي الصلاة في الرحال) و(أنه قال لمؤذنه في يوم مطير: إذا قلت أشهد أن محمدًا رسول الله فلا تقل حي على الصلاة قل: صلوا في بيوتكم).\nقال الحافظ ابن حجر -رحمه الله تعالى-: وبوّب عليه ابن خزيمة وتبعه ابن حبان ثم المحبّ الطبري حذف حي على الصلاة، في يوم المطر، وكأنه نظر إلى المعنى لأن حي على الصلاة، والصلاة في الرحال والبيوت يناقض أحدهما الآخر، ثم قال: ويمكن الجمع بينهما ولا يلزم منه ما ذكر بأن يكون معنى الصلاة في الرحال رخصة لمن أراد أن يترخص وهلمّوا إلى الصلاة ندب لمن أراد أن يستكمل الفضيلة ولو تحمل المشقة.\nانظر: الأم ١/ ١٧٨، والمفهم ٢/ ٣٣٧، وشرح النووي ٥/ ٣٢٦، والفتح ٢/ ٩٨، ١١٣.\n(^٤) \"أو\" -هنا- للتنويع، لا للشك. انظر: الفتح ٢/ ١١٣.\n(^٥) (ك ١/ ٢٩٨).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه، عن عبيد الله به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الصلاة في الرحال في المطر برقم ٢٣، ١/ ٤٨٤.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن يحيى، عن عبيد الله به. انظر: صحيحه، كتاب الأذان، باب الأذان للمسافر إذا كانوا جماعة والإقامة برقم ٦٣٢، ٢/ ١١٢. وهو في سنن أبي داود، كتاب الصلاة، باب التخلف عن الجماعة في الليلة =\n⦗١٠٧⦘ = الباردة أو الليلة المطيرة برقم ١٠٦٢، ١/ ٦٤٢.","vol":"4","page":105},{"text":"١٣٤٧ - حدثنا أبو الحسن الميموني -من ولد ميمون بن مهران-، وعمار بن رجاء، قالا: نا محمد بن عبيد، نا عبيد الله، عن نافع أنّ ابن عمر ﵄ نادى بالصلاة ليلة ذات برد وريح -فذكر مثله-؛ فإنّ رسول الله ﷺ كان يأمر إذا كانت ليلة باردة، أو (^١) ذات مطرٍ، أو ذات ريح، في السفر، فيقول: ألا، صلّوا في الرحال (^٢).\n_________\n(^١) \"أو\" هنا للتنويع لا للشك. انظر: الفتح ٢/ ١١٣.\n(^٢) انظر: الحديث ١٣٤٦ السابق وتخريجه.","vol":"4","page":107},{"text":"١٣٤٨ - حدثنا محمد بن حيويه، نا النفيلي، نا إسماعيل بن إبراهيم، نا عبد العزيز بن صهيب، عن أنس [بن مالك] (^١) ﵁ قال: قال رسول الله ﷺ: \"من أكل من هذه الشجرة شيئًا فلا يقربنّا ولا يصلين معنا\" (^٢).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) انظر: الحديث ١٣٤١ السابق وتخريجه. وقد وقع هكذا في \"الأصل\" و\"م\" كتب على أوله في \"الأصل\" يؤخر، وموقعه في \"ك\" في آخر الباب بعد سبعة أحاديث وهو أولى وأنسب. والله أعلم.","vol":"4","page":107},{"text":"١٣٤٩ - حدثنا أبو الزِنْباع روح بن الفرج (^١)، نا يوسف بن عدي (^٢)، نا عبد الرحيم (^٣)، عن عبيد الله بمثله (^٤).\n_________\n(^١) أبو الزِنْباع -بكسر الزاي وسكون النون بعدها موحدة- المصري. انظر: التقريب، ص ٢١١.\n(^٢) أبو يعقوب الكوفي سكن مصر أخو زكريا بن عدي.\n(^٣) هو عبد الرحيم بن سليمان الكنّاني أبو علي المروزي سكن الكوفة.\n(^٤) انظر: الحديث ١٣٤٦ السابق وتخريجه.","vol":"4","page":107},{"text":"١٣٥٠ - حدثنا يونس [بن عبد الأعلى] (^١)، نا (^٢) ابن وهب، حدثني عمر بن محمد (^٣)، عن نافع أنّ ابن عمر ﵄ نادى بالعشاء وهو بضجنان. فذكر نحو حديث الميموني وعمار، عن محمد بن عبيد (^٤) (^٥).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) وفي \"ك\": \"أبنا\".\n(^٣) هو عمر بن محمد بن زيد العمري نزيل عسقلان، روى له الجماعة سوى الترمذي، أحد الثقات الأثبات إلا أنّ ابن عدي ذكره في الكامل وقال: هو في جملة من يكتب حديثه، وذلك بسبب قول ابن معين فيه: وهو يقارن بينه وبين قرينه عمر بن حمزة \" … وعمر بن حمزة أضعفهما\"، ولا يؤثر ذلك فيه، فجمهور الأئمة على توثيقه، ورمز له الإمام الذهبي \"صح\" وقال أحد الثقات وعذد من وثقه، ثم قال: وقيل: لينه يحيى بن معين، وقال الحافظ: ثقة. انظر: التاريخ ٢/ ٤٣٤، والكامل ٥/ ٢٠، وتهذيب الكمال ٢١/ ٤٩٩٩، والكاشف ٢/ ٦٩، والميزان ٣/ ٢٢٠، والتقريب، ص ٤١٧.\n(^٤) هكذا في \"د: و\"م\". وفي \"ك\": \"فذكر نحوه\".\n(^٥) انظر: الحديث ١٣٤٦ السابق وتخريجه، وفي رواية المصنف تعيين الصلاة بأنّها العشاء ويعدّ ذلك من فوائده.","vol":"4","page":108},{"text":"١٣٥١ - حدثنا أبو داود السجزي، نا محمد بن عبيد (^١)، نا حماد بن زيد، نا أيوب، عن نافع أنّ ابن عمر ﵄ نزل بضجنان في ليلة باردة، فأمر المنادي فنادى إنّ الصلاة في الرحال.\nقال أيوب: وحدّث نافع عن ابن عمر ﵄ أنّ\n⦗١٠٩⦘ رسول الله ﷺ كان إذا كان ليلة باردة أو مطيرة أمر المنادي فنادى إنّ الصلاة في الرحال (^٢).\nورواه ابن عيينة عن أيوب، بنحوه (^٣).\n_________\n(^١) هو محمد بن عبيد بن حِسَاب الغُبَري البصري.\n(^٢) انظر: الحديث (١٣٤٦) السابق وتخريجه، وهو في سنن أبي داود، كتاب الصلاة، باب التخلف عن الجماعة في الليلة الباردة أو الليلة المطيرة برقم ١٠٦٠، ١/ ٦٤١.\n(^٣) وقد أخرجها ابن خزيمة -رحمه الله تعالى- عن سعيد بن عبد الرحمن، عن ابن عيينة به. انظر: صحيحه برقم ١٦٥٥، ٣/ ٧٨.","vol":"4","page":108},{"text":"١٣٥٢ - وحدثنا (^١) الصاغاني، نا عفان [بن مسلم] (^٢)، نا حماد بن زيد، عن عبد الحميد (^٣) صاحب الزيادي، عن عبد الله بن الحارث (^٤)، ح\nوحدثنا سليمان بن سيف الحراني [أبو داود] (^٥) وأبو أمية، وإبراهيم الحربي، وإسماعيل القاضي قالوا: نا سليمان بن حرب، نا حماد بن زيد، نا عبد الحميد صاحب الزيادي، وأيوب، عن عبد الله بن الحارث، قال: صلى بنا ابن عباس ﵄ في يوم ذي رَدْغ (^٦)، فأمر المؤذن\n⦗١١٠⦘ فأذّن، فلما قال: حيّ على الصلاة، قال له: أمسك. قال: فنظر القوم بعضهم إلى بعض، فقال: كأنكم أنكرتم، إن هذا فعل من هو خير مني وإنها عَزْمة، وإنّي كرهت أن أحرجكم\" (^٧).\n_________\n(^١) وفي بقية النسخ بدون الواو.\n(^٢) \"ابن مسلم\" لم يذكر في \"الأصل\" و\"م\".\n(^٣) هو عبد الحميد بن دينار.\n(^٤) هو أبو الوليد نسيب ابن سيرين.\n(^٥) الزيادة من \"ك\".\n(^٦) \"الردغة\" بالتحريك: الماء والطين والوحل الشديد، وكذلك الردْغة بالتسكين، والجمع ردْغ ورداغ. انظر: الصحاح ٤/ ١٣١٨.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري عن حماد بن زيد به.\nوعن أبي الربيع العتكي الزهراني، عن حماد بن زيد، عن أيوب وعاصم الأحول به.\nانظر: صحيحه، كتاب صلاة المسافرين وقصرها. باب الصلاة في الرحال في المطر، برقم ٢٧، ١/ ٤٨٥.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن حماد، عن أيوب، وعبد الحميد، وعاصم الأحول، عن عبد الله بن الحارث به. انظر: صحيحه، كتاب الأذان، باب الكلام في الأذان برقم ٦١٦، ٢/ ٩٧ مع الفتح.","vol":"4","page":109},{"text":"١٣٥٣ - حدثنا أبو داود السجزي، نا مسدد، نا إسماعيل -يعني- ابن علية، قال: أخبرني عبد الحميد صاحب الزيادي، أنا (^١) عبد الله بن الحارث ابن عمّ ابن سيرين أنّ ابن عباس ﵄ قال لمؤذّنه في اليوم (^٢) المطير: إذا قلت: أشهد أن محمدًا رسول الله، فلا تقل: حيّ على الصلاة قل: صلوا في بيوتكم. قال: فكانّ الناس استنكروا (^٣) ذاك (^٤)، فقال: قد فعل ذا من هو خير مني، إنّ الجمعة عزمة وإنّي\n⦗١١١⦘ كرهت أن أحرجكم، / (ل ١/ ١٩٣ / أ) فتمشون في الطين والمطر (^٥).\nوقد قالوا: ختن ابن سيرين، كذا قال شيبان، عن عاصم الأحول، عن\nعبد الله بن الحارث ختن ابن سيرين (^٦).\n_________\n(^١) وفي \"ك\": \"ثنا\".\n(^٢) وفي \"ك\" و\"م\" \"يوم منكّرًا\"، وهو خطأ.\n(^٣) (ك ١/ ٢٩٩).\n(^٤) وفي \"ك\": \"ذلك\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر السعدي، عن إسماعيل به.\nانظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الصلاة في الرحال في المطر\nبرقم ٢٦، ٤٨٥.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد عن إسماعيل به. انظر: صحيحه،\nكتاب الجمعة، باب الرخصة إن لم يحضر الجمعة في المطر برقم ٩٠١، ٢/ ٣٨٤.\nوهو في سنن أبي داود برقم ١٠٦٦، ١/ ٦٤٣. كتاب الصلاة باب التخلف عن\nالجماعة في الليلة الباردة.\n(^٦) انظر: تهذيب الكمال ١٤/ ٤٠٠.","vol":"4","page":110},{"text":"١٣٥٤ - حدثنا أبو أمية وسليمان (^١)، قالا: نا سليمان بن حرب، نا\nحماد، نا عاصم الأحول، عن عبد الله بن الحارث، بنحو حديث أيوب،\nوعبد الحميد، وزاد فيه كلمة تجيئون فتدوسون الطين إلى ركبكم (^٢) (^٣).\n_________\n(^١) هو سليمان بن معبد المروزي أبو داود السنجي -بكسر السين المهملة وسكون النون\nوفي آخرها جيم- نسبة إلى سنج وهي قرية كبيرة من قرى مرو. \"ثقة صاحب حديث،\nرحّال، أديب\". انظر: اللباب ٢/ ١٤٧، التقريب، ص ٤١٣.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٣٥٢ السابق وتخريجه.\n(^٣) بهامش \"ك\": \"بلغ علي بن محمد بن المهراني قراءة على سيدنا قاضى القضاة أيده الله\nتعالى في المجلس الثامن ولله الحمد والمنة\".","vol":"4","page":111},{"text":"<span data-type='title' id=toc-255>باب (^١) بيان ثواب الصلوات الخمس، وأنهن كفارات الذنوب التي دون الكبائر.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"4","page":112},{"text":"١٣٥٥ - حدثنا محمد بن يحيى (^١)، نا عبد الله بن مسلمة، نا\nعبد العزيز بن محمد (^٢)، ح\nوحدثنا الصاغاني، نا سعيد بن أبي مريم، نا محمد بن جعفر (^٣)، كلاهما عن\nالعلاء، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"الصلوات\nالخمس والجمعة إلى الجمعة كفارات لما بينهن ما لم تُغش الكبائر\" (^٤).\n_________\n(^١) هو الذهلي.\n(^٢) هو الدراوردي.\n(^٣) هو ابن أبي كثير.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن\nحجر، كلهم عن إسماعيل بن جعفر، عن العلاء به. انظر: صحيحه، كتاب الطهارة،\nباب الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات لما بينهن ما\nاجتنبت الكبائر برقم ١٤/ ٢٠٩، ١ وعنده كفارة بالإفراد.","vol":"4","page":112},{"text":"١٣٥٦ - حدثنا أبو داود الحراني، نا أبو الوليد، نا إسحاق بن سعيد\n- يعني ابن عمرو بن سعيد بن العاص-، حدثني أبي عن أبيه، قال: كنت\nعند عثمان ﵁ فدعا بطهور، فقال: سمعت رسول الله ﷺ يقول: \"أيما\nامرئ مسلم تحفره صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها\n⦗١١٣⦘ إلا كانت كفارة لما قبلها (^١) من الذنوب ما لم تُؤتَ كبيرة، وذلك الدهرَ كلَّه\" (^٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\": \"إلا كانت (له) كفارة لما قبلها … \".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن حميد، وحجاج بن الشاعر، كلاهما عن أبي الوليد به. انظر: صحيحه، كتاب الطهارة باب فضل الوضوء والصلاة عقبه، برقم ٧، ١/ ٢٠٦.","vol":"4","page":112},{"text":"١٣٥٧ - أخبرنا محمد بن عبد الحكم، نا أبي (^١)، وشعيب بن الليث (^٢) عن الليث [بن سعد] (^٣)، عن يزيد بن الهاد، ح\n⦗١١٤⦘ وحدثنا أبو أمية، نا يعقوب بن (^٤) محمد الزهري (^٥)، نا عبد العزيز بن محمد، نا يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم، عن أبي سلمة، عن أبي هريرة ﵁، أنَّه سمع رسول الله ﷺ قال: \"أرأيتم لو أن نهرًا بباب أحدكم يغتسل منه كل يوم (^٦) خمس مرات، ما تقولون ذلك يُبْقي (^٧) من درنه\"؟ قالوا: لا يُبْقي من درنه شيئًا. قال: \"فذلك (^٨) مثَل الصلوات الخمس يمحو الله بها (^٩) الخطايا\" (^١٠).\n_________\n(^١) هو عبد الله بن عبد الحكم بن أعين أبو محمد المصري، ولد سنة ١٥٥ هـ، روى له النسائي أحد الأثبات إلا أن الساجي قال في الجرح والتعديل كذبه يحيى بن معين، قال محمد بن قاسم: لما قدم يحيى بن معين مصر حضر مجلس عبد الله فأول ما حدث به كتاب فضائل عمر بن عبد العزيز فقال: حدثني مالك وعبد الرحمن بن زيد وفلان وفلان، فمضى في ذلك ورقة، ثم قال: كل حدثني هذا الحديث، فقال له يحيى: حدثك بعض هؤلاء بجميعه وبعضهم ببعضه، فقال: لا، حدثني جميعهم بجميعه فراجعه فأصرّ، فقام يحيى وقال للناس: يكذب. قال الإمام الذهبي: الفقيه وثقه أبو زرعة، وقال ابن وارة: كان شيخ مصر. وقال الحافظ ابن حجر: صدوق أنكر عليه ابن معين شيئًا. والأولى أن يقال في حقه: ثقة أنكر عليه ابن معين شيئًا. انظر: الإرشاد ١/ ٢٦٣، وتهذيب الكمال ١٥/ ١٩١، والكاشف ١/ ٥٦٧، والتهذيب ٥/ ٢٥٦، والتقريب، ص ٣١٠.\n(^٢) (ابن الليث) لم يذكر في \"ك\".\n(^٣) الزيادة من \"ك\".\n(^٤) وفي \"م\": \"عن\"، وهو خطأ.\n(^٥) هو يعقوب بن محمد بن عيسى الزهري أبو يوسف المدني.\n(^٦) وفي \"ك\" \"يغتسل كل يوم منه\".\n(^٧) هكذا في \"الأصل\" و\"م\" وصحيح البخاري. وفي \"ك\": \"مبقيًا\".\n(^٨) (ك ١/ ٣٠٠).\n(^٩) هكذا في \"الأصل\" و\"م\". وفي صحيح مسلم: \"يهنّ\". وفي \"ك\" وصحيح البخاري: \"به\". ولعل تذكير الضمير يحمل على أدائها في أوقاتها في المساجد. والله أعلم.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن ليث، وعن قتيبة، عن بكر بن مضر كلاهما عن ابن الهاد به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب المشي إلى الصلاة تمحى به الخطايا وترفع به الدرجات برقم ٢٨٣، ١/ ٤٦٢.\nوأخرجه البخاري -رحمه الله تعالى- عن إبراهيم بن حمزة، عن ابن أبي حازم، والداوودي، عن يزيد بن الهاد به. انظر: صحيحه، كتاب مواقيت الصلاة باب الصلوات الخمس كفارة برقم ٥٢٨، ٢/ ١١.","vol":"4","page":113},{"text":"١٣٥٨ - حدثنا عليّ بن حرب الطائي (^١)، نا أبو معاوية ويعلى (^٢)، عن الأعمش، عن أبي سفيان، عن جابر ﵁ قال: قال النبيّ ﷺ: \"مَثَل الصلوات الخمس كمثل نهْر جارٍ -قال يعلى: - عذبٍ على باب أحدكم، يغتسل منه كلَّ يوم خمس مراتٍ\". قال أبو معاوية: جار غمر على باب (^٣).\n_________\n(^١) النسبة لم تذكر في \"ك\"\n(^٢) هو ابن عبيد الطنافسي.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب المشي إلى الصلاة تمحى به الخطايا وترفع به الدجات برقم ٢٨٤، ١/ ٤٦٢.","vol":"4","page":115},{"text":"<span data-type='title' id=toc-256>باب (^١) بيان ثواب من جلس في المسجد، وثبت في مكانه الذي صلى فيه بعد ما يصلى، وثواب من ينتظر الصلاة في المسجد، والترغيب في القعود في المسجد بعد ما يصلى الصبح حتى تطلع الشمس.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"4","page":116},{"text":"١٣٥٩ - حدثنا محمد بن إسحاق بن الصبّاح الصنعاني بصنعاء (^١)، نا عبد الرزاق، أنا معمر، عن أيوب، عن ابن سيرين* عن أبي هريرة ﵁[عن النبي ﷺ] (^٢)، ومعمر عن همّام، عن أبي هريرة ﵁، عن النبي ﷺ، ح\nوحدثنا الصغاني، نا عبد الله بن بكر السهمي، نا هشام بن حسان، عن محمد بن سيرين* (^٣)، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إنّ الملائكة لتصلي على أحدكم ما دام في مُصلّاه ما لم يُحْدِث، اللهم اغفر له، اللهم ارحمه\" قال: وقال: وأحدكم في صلاته ما كانت الصلاة تحبسه\" (^٤).\n_________\n(^١) هي صنعاء اليمن.\n(^٢) لم يذكر في \"الأصل\".\n(^٣) ما بين النجمين سقط من \"م\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي عمر، عن سفيان، عن أيوب به. وعن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة، وانتظار الصلاة برقم ٢٧٣، ١/ ٤٥٩، ٤٦٠. =\n⦗١١٧⦘ = وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب الصلاة باب الحدث في المسجد برقم ٤٤٥، ١/ ٥٣٨ مع الفتح.\nوهو في مصنف عبد الرزاق برقم ٢٢١٠، ٢٢١١، ١/ ٥٨٠ وراجع -أيضا- الحديث رقم ٨١٥ السابق وتخريجه.","vol":"4","page":116},{"text":"١٣٦٠ - حدثنا علي بن حرب، نا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"الملائكة تصلي على أحدكم ما دام في مجلسه الذي صلى فيه، اللهم اغفر له، اللهم ارحمه، اللهم تب عليه، ما لم يؤذ فيه، ما لم يحدث\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة برقم ٢٧٢، ١/ ٤٥٩.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدّد، عن أبي معاوية به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في مسجد السوق برقم ٤٧٧، ١/ ٥٦٤. ووح في \"ك\" -بعد هذا الحديث- حديث أبي داود الحراني عن الحسن بن محمد بن أعين، وعن الصغاني عن يحيى بن أبي بكير، عن زهير، عن سماك، عن جابر بن سمرة ﵁ به، وموقعه في \"الأصل\" و\"م\" في آخر الباب، وهو أنسب من حيث السياق. والله أعلم.","vol":"4","page":117},{"text":"١٣٦١ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن الأعمش، قال: سمعت أبا صالح، عن أبي هريرة ﵁، أنّ رسول الله (^١) ﷺ قال: \"الملائكة تصلي على أحدكم ما دام في مصلاه ما لم يُحْدِث،\n⦗١١٨⦘ تقول: اللهم اغفر له، اللهم ارحمه. والرجل في صلاة ما كانت الصلاة تحبسه\" (^٢).\n_________\n(^١) (ك ١/ ٣٠١).\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن المثنى، عن ابن أبي عديّ، عن شعبة به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة ١/ ٤٥٩. وانظر أيضا حديث ١٣٦٠ السابق وتخريجه.","vol":"4","page":117},{"text":"١٣٦٢ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا أبو إسماعيل، نا القعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁، أنّ النبيّ ﷺ قال: \"الملائكة تصلي على أحدكم ما دام في مصلاه الذي صلّى فيه ما لم يحدث، اللهم اغفر له، اللهم ارحمه، ولا يزال أحدكم في صلاة ما كانت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة برقم ٢٧٥، ١/ ٤٦٠.\nوأخرجه البخاري -رحمه الله تعالى- انظر: الحديث ١٣٥٩ السابق وتخريجه وانظر أيضًا صحيحه كتاب الأذان، باب من جلس في المسجد ينتظر الصلاة وفضل المساجد برقم ٦٥٩، ٢/ ١٤٢.\nوهو في الموطأ برقم ٥٢، كتاب قصر الصلاة في السفر باب انتظار الصلاة والمشي إليها، ١/ ١٦٠.","vol":"4","page":118},{"text":"١٣٦٣ - حدثنا محمد بن يحيى (^١)، نا أبو الوليد، ح\nوحدثنا الصّغاني، نا الحسن بن موسى، ح\nوحدثنا أبو داود السجستاني (^٢)، حدثني موسى بن إسماعيل، قالوا: نا حماد بن زيد، عن ثابت، عن أبي رافع، عن أبي هريرة ﵁، عن النبي ﷺ قال: \"لا يزال العبد في صلاة ما كان في مصلاه ينتظر الصلاة تقول الملائكة: اللهم اغفر له، اللهم ارحمه، حتى ينصرف أو يُحْدِث\". قلت: وما يُحْدِث؟ قال: يفسو أو يَضْرِط (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) هكذا النسبة في \"الأصل\" و\"م\". وفي \"ك\": \"السجزي\"، وهما بمعنى.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم، عن بهز، عن حماد بن سلمة، عن ثابت به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل صلاة الجماعة وانتظار الصلاة، برقم ٢٧٤، ١/ ٤٥٩. وهو في سنن أبي داود برقم ٤٧١، كتاب الصلاة، باب في فضل القعود في المسجد، ١/ ٣٢٠.","vol":"4","page":119},{"text":"١٣٦٤ - حدثنا الأحمسي، نا وكيع، ح\nوحدثنا أبو العباس الغزي، والصّغاني، قالا: نا أبو نعيم، قالا: نا سفيان (^١)، عن سماك بن حرب، عن جابر بن سمرة ﵄ قال: كان رسول الله ﷺ يجلس في مصلاه إذا صلى الفجر حتى تطلع الشمس حَسَنًا (^٢).\n_________\n(^١) هو الثوري.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. قال =\n⦗١٢٠⦘ = أبو بكر: وحدثنا محمد بن زكريا كلاهما عن سماك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل الجلوس في مصلاهُ بعد الصبح وفضل المساجد برقم ٢٨٧، ١/ ٤٦٤. ومعنى (حسنا) أي: طلوعا حسنا.","vol":"4","page":119},{"text":"١٣٦٥ - حدثنا يونس بن حبيب، نا أبو داود، ح\nوحدثنا الصغاني، نا أبو زيد الهروي (^١)، ح\nوحدثنا أبو داود الحراني، نا وهب بن جرير وأبو زيد [الهروي] (^٢)، قالوا: نا شعبة، عن سماك بن حرب، قال: سمعت جابر بن سمرة ﵄ وقلت له: ما كان رسول الله ﷺ يصنع إذا صلى الغداة؟ قال: يقعد في مجلسه. قال وهب: حتى تطلع الشمس (^٣).\n_________\n(^١) هو سعيد بن الربيع البصري.\n(^٢) الزيادة من \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة وأبي بكر بن أبي شيبة، عن أبي الأحوص، وعن ابن المثنى وابن بشار، عن محمد بن جعفر، عن شعبة كلاهما عن سماك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل الجلوس في مصلاهُ بعد الصبح وفضل المساجد ١/ ٤٦٤.\nووقع في \"ك\" هنا زيادة، وهي: ورواه ابن عيينة، عن أيوب، عن ابن سيرين، عن أبي هريرة ﵁ أن الملائكة تصلي على أحدكم .... الحديث. وقد سبق انظر: الحديث ١٣٥٩ السابق وتخريجه.","vol":"4","page":120},{"text":"١٣٦٦ - حدثنا أبو داود الحراني، نا الحسن بن محمد بن أعْين (^١)، ح\n⦗١٢١⦘ وحدثنا الصغاني، نا يحيى بن أبي بكير قالا: نا زهير (^٢)، نا سماك، قال (^٣): قلت لجابر بن سمرة ﵄: أكنت تجالس النبيّ ﷺ؟ قال: نعم، كثيرًا، كان لا يقوم من مقامه الذي يصلى فيه حتى تطلع الشمس، فإذا طلعت قام. وكان يطيل الصمت، فيتحدثون، فيأخذون في أمر الجاهلية فيضحكون، ويتبسّم (^٤) (^٥).\n_________\n(^١) أبو علي الحراني.\n(^٢) هو ابن معاوية.\n(^٣) (قال) لم يذكر في \"ك\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن عبد الله بن يونس، عن زهير، وعن يحيى بن يحيى، عن أبي خيثمة، عن سماك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب فضل الجلوس في مصلاهُ بعد الصبح وفضل المساجد برقم ٢٨٦، ١/ ٤٦٣.\n(^٥) بهامش \"ك\": \"بلغت قراءة على الكمال\".","vol":"4","page":120},{"text":"<span data-type='title' id=toc-257>باب (^١) بيان أصل فرض الصلوات وعددها، وما حطّ منها وخفّف عن المسلمين، وما أثبت عليهم منها، وما زيد فيها (^٢) فرضًا على (^٣) الحاضر منهم (^٤)، وما قصر منها على الخائف المُوازي أعداء الله، وما تركت بحالها ممّا أثبت عليهم منها، والدليل على أنّ ما سواها من الصلوات ركعتين ركعتين (^٥) بالليل والنهار.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) وفي \"ك\": \"منها\"، وهو خطأ.\n(^٣) (ك ١/ ٣٠٢).\n(^٤) وفي \"ك\": \"منه\"، وهو خطأ.\n(^٥) كذا في جميع النسخ \"ركعتين ركعتين\"، والجادّة: \"ركعتان ركعتان\"، بالألف، بدل الياء؛ لأنّه خبر \"أنّ\". ولكن له وجهٌ، تقديره: \"تكون ركعتين ركعتين\"، أو: \"تُصلَّى ركعتين ركعتين\"، أو نحوهما. والله تعالى أعلم.","vol":"4","page":122},{"text":"١٣٦٧ - حدثنا عمار بن رجاء، نا أبو داود، نا هشام الدستوائي، ح\nوحدثنا ابن المنادى، نا يونس بن محمد، نا شيبان، ح\nوحدثنا ابن عوف، نا أحمد بن خالد الوهبي، نا شيبان ح\nوحدثنا يعقوب بن سفيان، وأبو داود الحراني، قالا: نا عمرو بن\n⦗١٢٣⦘ عاصم (^١)، نا همام (^٢)، ح (^٣)\nوحدثنا الميموني، نا روح بن عبادة، نا سعيد بن أبي عروبة، ح\nوحدثنا يحيى بن أبي طالب (^٤)، نا عبد الوهاب بن عطاء، أنا سعيد بن أبي عروبة، ح وحدثني مسرور بن نوح (^٥)، نا محمد بن المثنى، نا ابن أبي عدي (^٦) عن سعيد بن أبي عروبة (^٧)، عن قتادة، عن أنس بن مالك ﵁، عن مالك بن صعصعة (^٨) ﵁ قال قال رسول الله ﷺ: - فذكر (^٩) قصّة الإسراء، وذكر الحديث قال: -: \"ثم فرضت عليّ كل يوم خمسون (^١٠) صلاة فأقبلت بهن (^١١) حتى أتيت على موسى ﵇\n⦗١٢٤⦘ فقال (^١٢): فبم أُمرت؟ فقلت: أُمرت بخمسين صلاة كل يوم. قال: ارجع إلى ربك فسله التخفيف لأمتك، فرجعت إلى ربي فحطّ عني خمسًا، فما زلت أختلف بين ربّي وبين موسى ﵇ عنّي خمسًا، ويقول لي مثل مقالته هذه حتى رجعت بخمس صلوات كل يوم، قال: فنوديت، إنّي قد أجزت أو أمضيت فريضتي وخففت عن عبادي، وجعلت كل حسنة عشر أمثالها\".\nهذا مختصر من الحديث الطويل، وهذا لفظ سعيد (^١٣) (^١٤).\n_________\n(^١) هو: عمرو بن عاصم بن عبيد الله الكِلأبي القيسي.\n(^٢) هو: ابن يحيى.\n(^٣) وفي \"ك\": قدّم إسناد يعقوب بن سفيان على إسناد ابن عوف.\n(^٤) هو أبو بكر يحيى بن أبي طالب -واسمه جعفر- بن عبد الله بن الزِّبرقان.\n(^٥) هو أبو بشر الذهلي الإسفرائيني.\n(^٦) هو محمد بن إبراهيم السلمي مولاهم أبو عمرو البصري.\n(^٧) وفي \"ك\": قدّم إسنادَ مسرورٍ على إسنادِ يحيى بن أبي طالب.\n(^٨) هو مالك بن صعصعة الأنصاري المازني، صحابي روى عنه أنس بن مالك حديث الإسراء ﵃ أجمعين. انظر: الاستيعاب ٣/ ٣٧٦، والإصابة ٣/ ٣٤٦.\n(^٩) وفي \"ك\" \"وذكر\"، بالواو.\n(^١٠) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\": \"خمسين\"، وهو خطأ.\n(^١١) \"بهن\" لم يذكر في \"ك\" وصحيح البخاري.\n(^١٢) وفي \"ك \": \"قال\"، بدون الفاء.\n(^١٣) هكذا في \"الأصل\". وفي \"ك\": \"وهذا لفظ سعيد مختصر من الحديث الطويل\".\n(^١٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن ابن أبي عدّي به. وعن محمد بن المثنى، عن معاذ بن هشام، عن أبيه به. انظر: صحيحه، كتاب الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات وفرض الصلوات برقم ٢٦٤، ٢٦٥، ١/ ١٤٩، ١٥١.\nوأخرجه البخاري -رحمه الله تعالى- عن هدبة بن خالد، عن همام به وقال: قال لي خليفة: عن يزيد بن زريع، عن سعيد، وهشام كلاهما عن قتادة به. انظر: صحيحه، كتاب بدء الخلق، باب ذكر الملائكة برقم ٣٢٠٧، ٦/ ٣٠٢.\nوعبد الوهاب بن عطاء الخفاف الرواي عن سعيد عند المصنف ممن نص على سماعه من سعيد قبل الاختلاط بينما ابن أبي عدي الراوي عنه عند مسلم لم يذكر من الذين سمعوا منه قبل الاختلاط أو بعده، ويعدّ ذلك من فوائده. والله أعلم. انظر: نهاية الاغتباط ص ١٤٥.","vol":"4","page":122},{"text":"١٣٦٨ - أخبرني العباس بن الوليد العُذْري، أخبرني أبي، نا\n⦗١٢٥⦘ الأوزاعي، ح\nوحدثنا محمد بن عوف الحمصي، نا أبو المغيرة، عن الأوزاعي، قال: سئل الزهري كيف كانت صلاة النبي ﷺ بمكة قبل أن يهاجر إلى المدينة فقال: أخبرني عروة بن الزبير، عن عائشة ﵂ قالت: \"فرض الله الصلاة أوّلَ ما فرضها ركعتين ثم أتمّها الله في الحضر، وأُقرّت صلاة المسافر على الفريضة الأولى\" (^١).\n_________\n(^١) وقد أخرجه -من هذا الطريق- النسائي، عن محمد بن هاشم البعلبكيّ، عن الوليد بن مزيد، به. انظر: سننه، كتاب الصلاة باب كيف فرضت الصلاة؟ برقم ٤٥٣، ١/ ٢٤٤.\nوأخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر وحرملة بن يحيى، كلاهما عن ابن وهب، عن يونس، عن ابن شهاب به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها برقم ٢، ١/ ٤٧٨.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن محمد، عن سفيان، عن الزهري به. انظر: صحيحه، كتاب تقصير الصلاة، باب يقصر إذا خرج من موضعه برقم ١٠٩٠، ٢/ ٥٦٩ مع الفتح.","vol":"4","page":124},{"text":"١٣٦٩ - حدثنا البلخي عيسى بن أحمد، نا بشر [بن بكر] (^١)، عن الأوزاعي بمثله (^٢) (^٣).\n_________\n(^١) (ابن بكر) لم يذكر في \"الأصل\".\n(^٢) (ك ١/ ٣٠٣).\n(^٣) انظر: الحديث (١٣٦٨) السابق وتخريجه.","vol":"4","page":125},{"text":"١٣٧٠ - حدثنا يونس بن عبد الأعلى، أنا (^١) ابن وهب، أخبرني\n⦗١٢٦⦘ يونس، عن ابن شهاب، عن عروة حدثه، أنّ عائشة ﵂ قالت: فرض الله الصلاة حين فرضها ركعتين، ثم أتمها في الحضر، وأقرت صلاة السفر على الفريضة الأولى (^٢).\n_________\n(^١) هكذا في \"الأصل \". وفي \"ك\": \"ثنا\".\n(^٢) انظر: الحديث (١٣٦٨) السابق وتخريجه.","vol":"4","page":125},{"text":"١٣٧١ - حدثنا محمد بن يحيى (^١)، نا عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة ﵂ قالت: فرضت الصلاة على رسول الله ﷺ بمكة ركعتين فلما قدم المدينة فرضت أربعًا، وأُقرّت الصلاة في السفر ركعتين (^٢).\n_________\n(^١) هو الذهلي.\n(^٢) انظر: الحديث ١٣٦٨ السابق وتخريجه. ولم أجده في المصنف لعبد الرزاق الصنعاني. وفي \"ك\" قدم حديث أحمد بن عبد الجبار التالي برقم (١٣٧٢) على هذا الحديث.","vol":"4","page":126},{"text":"١٣٧٢ - حدثنا أحمد بن عبد الجبار، نا ابن فضيل (^١)، عن يحيى بن سعيد (^٢)، عن عروة [بن الزبير] (^٣)، عن عائشة ﵂ أنّها قالت: أوّل ما نزلت الصلاة ركعتين فزيد في الحضر وتركت [في] (^٤) السفر كما هي (^٥).\n_________\n(^١) هو محمد بن فضيل بن غزوان.\n(^٢) هو الأنصاري.\n(^٣) الزيادة من \"ك\".\n(^٤) \"في\" سقطت من \"الأصل\".\n(^٥) وقد أخرجه ابن حبان -رحمه الله تعالى- عن أحمد بن عبد الله بحران، عن النفيلي، عن عبيد الله بن عمرو، عن يحيى بن سعيد الأنصاري به. برقم ٢٧٣٧، ٦/ ٤٤٧، وانظر أيضًا حديث ١٣٦٨ السابق وتخريجه.","vol":"4","page":126},{"text":"١٣٧٣ - حدثنا الدبري قال: قرأنا على عبد الرزاق، عن ابن جريج، أخبرني ابن شهاب، عن عروة بن الزبير، أنّ عائشة -رضي الله تعالى عنها- زوج النبيّ ﷺ أخبرته أنّ الصلاة أولَ ما فرضت فرضت ركعتين، ثم أتمها الله -الصلاة في الحضر-، وأُقرّت الركعتان على هيئتها في السفر. قلت لعروة: فما كان يحملها على إتمام الصلاة (^١)؟ قال عروة: تأوّلت في ذلك ما كان تأول عثمان ﵁ في إتمام الصلاة بمنى (^٢).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"فقلت لعروة: فما كان يحمل عائشة ﵂ على أن تصلي أربع ركعات في السفر؟ \".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عليّ بن خشرَم، عن ابن عيينة، عن الزهري به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها، برقم ٣، ١/ ٤٧٨. وانظر تخريج حديث ١٣٦٨ السابق أيضا. ولم أجده في مصنف عبد الرزاق.","vol":"4","page":127},{"text":"١٣٧٤ - أخبرنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أن مالكًا، حدثه عن صالح بن كيسان، عن عروة بن الزبير، عن عائشة ﵂ أنها قالت: فُرضت الصلاة ركعتين ركعتين في الحضر والسفر، فأقرت صلاة السفر وزيد في صلاة الحضر (^٢).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) قد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها برقم ١، ١/ ٤٧٨.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: =\n⦗١٢٨⦘ = صحيحه، كتاب الصلاة، باب كيف فرضت الصلوات في الإسراء برقم ٣٥٠، ١/ ٤٦٤.\nوهو في الموطأ برقم ٨، ١/ ١٤٦، كتاب قصر الصلاة في السفر باب قصر الصلاة في السفر.","vol":"4","page":127},{"text":"١٣٧٥ - حدثنا أبو أمية، نا خالد بن مخلد، نا سليمان بن بلال، حدثني صالح بن كيسان، بإسناده مثله (^١).\n_________\n(^١) انظر: الحديث ١٣٧٤ السابق وتخريجه. وقد أخرج مسلم -رحمه الله تعالى- بعد حديث أم المؤمنين عائشة ﵂ في كون الصلاة فرضت ركعتين ركعتين في الحضر حديث ابن عباس ﵄ أنَّه قال: فرض الله الصلاة على لسان نبيكم ﷺ في الحضر أربعًا … انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها برقم ٥، ٦، ١/ ٤٧٩.\nوقد جمع الحافظ ابن كثير -رحمه الله تعالى- بينهما بأنّ حديث ابن عباس ﵄، لا ينافي حديث عائشة ﵂، لأنّها أخبرت أنّ أصل الصلاة ركعتان، ولكن زيد في صلاة الحضر، فلما استقر ذلك صح أن يقال: إن فرض صلاة الحضر أربع كما قاله ابن عباس ﵄، والله أعلم.\nانظر: تفسير القرآن العظيم ١/ ٥٥٩، والفتح ١/ ٤٦٤ - ٤٦٥.","vol":"4","page":128},{"text":"١٣٧٦ - حدثنا أبو داود الحراني (^١)، نا أبو عاصم، وسألته عنه، عن ابن جريج، عن عبد الرحمن بن عبد الله بن أبي عمار (^٢)، عن عبد الله بن\n⦗١٢٩⦘ بابيه (^٣)، عن يعلى بن أمية (^٤)، قال: قلت لعمر بن الخطاب ﵁ قال الله ﵎: ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا﴾ (^٥)، فقال (^٦): لقد عجبتُ ممّا عجبتَ منه، سألت رسول الله ﷺ فقال: \"هي صدقة تصدق الله بها عليكم فاقبلوها\" (^٧).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) المكي الملقب بالقسّ لعبادته -بفتح القاف وتشديد المهملة- انظر: توضيح المشتبه ٧/ ٢١٨، والتقريب، ص ٣٤٤.\n(^٣) هو عبد الله بن باباه -بموحدتين بينهما ألف سكنة، ويقال: بتحتانية بدل الألف ويقال: بحذف الهاء المكي، قال يعقوب بن سفيان الفارسي: ابن باباه، وابن بابيه، وابن بأبي واحد وهو مكي. انظر: المعرفة والتاريخ ٢/ ٢٠٧، وتهذيب الكمال ٤/ ٣٢٥، وشرح النووي ٤/ ٣١٨، وتوضيح المشتبه ١/ ٢٩٨، وتبصير المنتبه ١/ ٥٤، والتقريب، ص ٢٩٦.\n(^٤) هو يعلى بن أمية بن أبي عبيدة بن همام التميمي حليف قريش وهو الذي يقال له: يعلى بن منية -بضم الميم وسكون النون، وهي أم، وقيل: هي أم أبيه جزم بذلك الدارقطني، صحابي مشهور، شهد حنينًا، وتبوك، مات سنة بضع وأربعين ﵁. انظر: الاستيعاب ٣/ ٦٦١، والإصابة ٣/ ٦٦٨، والتقريب، ص ٦٠٩.\n(^٥) سورة النساء، آية: ١٠١، وفي النسخ كلها: \"لا جناح عليكم … \"، وهو خطأ.\n(^٦) وفي \"ك\": \"قال\"، بدون الفاء.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب، وزهير بن حرب، وإسحاق بن إبراهيم أربعتهم، عن عبد الله بن إدريس، عن ابن جريج به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب صلاة المسافرين وقصرها برقم ٤، ١/ ٤٧٨.","vol":"4","page":128},{"text":"١٣٧٧ - حدثنا الصغاني، نا عفان بن مسلم، نا أبو عوانة، نا بكير (^١) بن الأَخْنَس (^٢)، عن مجاهد، عن ابن عباس ﵄\n⦗١٣٠⦘ قال: فرض الله الصلاة على لسان نبيّكم ﵇ في الحضر أربعًا، وفي السفر ركعتين، وفي الخوف ركعة (^٣).\nقال أبو عوانة (^٤) ﵀: حكى بعض إخواننا (^٥)، قال عليّ بن حرب (^٦): سمعت (سويد) (^٧) بن عمرو، قال: قلت\n⦗١٣١⦘ لأبي عوانة (^٨): سمعت من بكير بن الأخنس غير حديث ابن عباس ﵁ فرض الله الصلاة؟ قال: لا (^٩).\n_________\n(^١) (ك ١/ ٣٠٤).\n(^٢) السدوسي الكوفي.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وسعيد بن منصور، وأبي الربيع، وقتيبة أربعتهم، عن أبي عوانة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها برقم ٥، ١/ ٤٧٩.\n(^٤) هو المصنف.\n(^٥) هكذا في \"الأصل\". وفي \"ك\": \"أصحابنا\".\n(^٦) هو الطائي.\n(^٧) وفي \"الأصل\": \"سعيد\"، وهو خطأ، والتصويب من تهذيب الكمال، والكاشف. وهو سويد بن عمرو الكلبي أبو الوليد الكوفي، روى له الترمذي، والنسائي، وابن ماجه، ومسلم متابعة، وثقه ابن معين، والنسائي، والعجلي، والدارقطني، وذكره ابن الجوزي في الضعفاء، وقال ابن حبان: كان يقلب الأسانيد ويضع على الأسانيد الصحاح المتون الواهية لا يجوز الاحتجاج به بحال. وقال الإمام الذهبي في الكاشف، والمغني: وثقوه، وفي الميزان، وثقه ابن معين وغيره، وأما ابن حبان فأسرف واجترأ …، وفي من تكلم فيه وهو موثق: صويلح اتهمه ابن حبان بالوضع فبالغ. وقال الحافظ ابن حجر: ثقة، أفحش ابن حبان القول فيه ولم يأت بدليل. انظر: تاريخ الدارمي ص ١١٩، وتاريخ الثقات ص ٢١١، والمجروحين ١/ ٣٥١، وسؤالات البرقاني ص /٣٥ رقم ٩، ٢، والضعفاء والمتروكين ٢/ ٣٣، وتهذيب الكمال ١٢/ ٢٦٣، والكاشف ١/ ٤٧٣، والمغني ١/ ٢٩١، والميزان ٢/ ٢٥٣، ومن تكلم فيه وهو موثق ص ٩٧، والتقريب، ص ٢٦٠.\n(^٨) هو الوضاح.\n(^٩) وهذه فائدة عظيمة يستفاد منها فيما يرد عن بكير بن الأخنس من طريق أبي عوانة عنه غير حديث ابن عباس ﵄ في فرض الصلاة. والله أعلم.","vol":"4","page":129},{"text":"١٣٧٨ - حدثنا الأحمسي، نا المحاربي (^١)، عن أيوب بن عائذ\n⦗١٣٢⦘ الطائي (^٢)، عن بكير بن الأخنس، عن مجاهد، عن ابن عباس ﵄ قال: إنّ الله فرض الصلاة على لسان نبيّكم ﷺ في الحضر أربعًا، وفي السفر ركعتين، وفي الخوف ركعة (^٣).\n_________\n(^١) المحاربي -بضم الميم وفتح الحاء وسكون الألف كسر الراء، وفي آخرها باء موحدة- نسبة إلى محارب وهو قبيلة وإلى الجد. والمنسوب يسمى عبد الرحمن بن محمد بن زياد، مات سنة ١٩٥ هـ، ع، وثقه ابن معين، والنسائي، والبزار، والدارقطني، وغيرهم.\nوقال أبو حاتم: صدوق إذا حدث عن الثقات ويروي عن المجهولين أحاديث منكرة فيفسد حديثه بروايته عن المجهولين، وروى عبد الله بن الإمام أحمد، عن أبيه، أنَّه قال: لم نعلم أن المحاربي من معمر شيئًا، وبلغنا أنَّه كان يدلس، وقال عثمان الدارمي: ليس بذاك، وقال الباجي: صدوق يهم، وقال الإمام الذهبي في الكاشف: ثقة يغرب، وفي الميزان: ثقة صاحب حديث، وفي من تكلم فيه وهو موثق: ثقة لكنه يروي المناكير عن المجاهيل، وفي المغني: ثقة مشهور، ثم نقل قول ابن معين فيه، وقال الحافظ ابن حجر: لا بأس به، وكان يدلس، وذكره في المرتبة الثالثة من المدلسين، وروى له البخاري حديثين متابعة. انظر: تاريخ الدوري ٢/ ٣٥٧، وعلل الإمام أحمد ١/ ٣٨٣، والضعفاء الكبير ٢/ ٣٤٧، والجرح والتعديل ٥/ ٢٩٥، وكشف الأستار حديث ٨٤٧، ٢٦٠٦، وتهذيب الكمال ١٧/ ٣٨٦، واللباب ٣/ ١٧٥، والكاشف ١/ ٦٤٢، والمغني ٢/ ٣٨٥، والميزان ٢/ ٥٨٥، ومن تكلم فيه وهو موثق ص ١٢١، والتقريب، ص ٣٤٣، وتعريف أهل التقديس ص، وهدي الساري ص ٤١٨.\n(^٢) أيوب بن عائذ -بالذال المعجمة- وسماه الإمام الذهبي في الميزان أيوب بن صالح بن عائذ (خ م ت س) أحد الثقات لكنه كان يرى الإرجاء فضعفه بسبب ذلك أبو زرعة، وذكره ابن حبان في الثقات وقال: كان مرجئا يخطئ؛ ولكن قال الإمام البخاري: كان يرى الإرجاء وهو صدوق، وقال الذهبي في الكاشف: ثقة. وقال الحافظ ابن حجر: ثقة رمي بالإرجاء، له في البخاري حديث واحد في المغازي بمتابعة شعبة له. اهـ وله في مسلم أيضًا حديث واحد بمتابعة أبي عوانة له. والله أعلم. انظر: الضعفاء الصغير ص ٢٢، وأبو زرعة الرازي ٢/ ٦٠١، والثقات ٦/ ٥٩، ورجال صحيح مسلم ١/ ٦٤، وتهذيب الكمال ٣/ ٤٧١، والكاشف ١/ ٢٦١، والميزان ١/ ٢٨٩، وشرح النووي ٥/ ٣١٩، وهدي الساري ص ٣٩٢، والتقريب، ص ١١٨.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، كلاهما عن القاسم بن مالك المزني، عن أيوب بن عائذ به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين وقصرها برقم ٦، ١/ ٤٧٩.","vol":"4","page":131},{"text":"<span data-type='title' id=toc-258>باب (^١) بيان النهي عن القيام إذا أقيمت الصلاة لمن (^٢) في المسجد من المؤمنين (^٣) حتى يروا الإمام، وما يعارضه من الأخبار الدالة على إباحة القيام إذا أقيمت الصلاة، وأن الناس يقومون في مصافّهم ثم يقوم الإمام في مقامه.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) (لمن) سقطت من \"ك\".\n(^٣) هكذا في \"الأصل\". وفي \"ك\": \"من المأمومين\".","vol":"4","page":133},{"text":"١٣٧٩ - حدثنا الصغاني، وأبو أمية، قالا: نا يعلى بن عبيد، نا حجاج الصواف (^١)، عن يحيى (^٢)، عن عبد الله بن أبي قتادة (^٣)، عن أبيه قال: قال رسول الله ﷺ: \"إذا أقيمت الصلاة فلا تقوموا حتى تروني\" (^٤).\n_________\n(^١) هو حجاج بن أبي عثمان -واسمه ميسرة وقيل: سالم أبو الصلت البصري.\n(^٢) هو ابن أبي كثير الطائي.\n(^٣) الأنصاري السلمي المدني.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن ابن علية، عن ححاج بن أبي عثمان به. انظر صحيحه كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة؟ ١/ ٤٢٢.\nوأخرجه البخاري -رحمه الله تعالى- عن مسلم بن إبراهيم، عن هشام الدستوائي، عن يحيى بن أبي كثير به. انظر: صحيحه، كتاب الأذان، باب متى يقوم الناس إذا رأوا الإمام عند الإقامة برقم ٦٣٧، ٢/ ١١٩ مع الفتح.","vol":"4","page":133},{"text":"١٣٨٠ - حدثنا أبو أمية، نا القواريري (^١)، نا حماد بن زيد، عن أيوب، وحجاج الصواف، ح\nوحدثنا الصائغ بمكة، نا مسدّد، نا عبد الوارث، عن أيوب، عن يحيى بن أبي كثير بإسناده مثله (^٢).\n_________\n(^١) هو عبيد الله بن عمر بن ميسرة البصري.\n(^٢) انظر: الحديث ١٣٧٩ السابق وتخريجه.","vol":"4","page":134},{"text":"١٣٨١ - حدثنا علي بن حرب، نا يحيى بن اليمان (^١)، عن معمر\n⦗١٣٥⦘ عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، عن النبي ﷺ قال: \"إذا أقيمت الصلاة فلا تقوموا حتى تروني قد خرجت\" (^٢).\n_________\n(^١) يحيى بن اليمان العجلي من أنفسهم الكوفي. مات سنة ١٨٩ هـ. بخ م ٤. وثقه العجلي، وقال وكيع: ما رأيت من أصحابنا أحفظ للحديث منه كان يحفظ في المجلس خمسمائة حديث، ثم نسي، وقال ابن معين: أرجو أن يكون صدوقًا وليس بالقوي، وذكره ابن حبان في الثقات، وقال: ربما أخطأ، وضعفه الإمام أحمد، والبخاري، وأبو حاتم، وأبو زرعة الرازيان، والنسائي، وغيرهم لكثرة خطئه وغلطه، وقد بيّن ابن المديني سبب ذلك بقوله: … صدوق، وكان قد فلج فتغير حفظه، وقال ابن عدي: عامة ما يرويه غير محفوظ وهو في نفسه لا يتعمد الكذب إلا أنَّه يخطئ ويتشبه عليه، وقال الإمام الذهبي في الكاشف: صدوق فلج فساء حفظه …، وفي من تكلم فيه وهو موثق: صالح الحديث … وقال الحافظ ابن حجر: صدوق عابد يخطئ كثيرًا وقد تغير. اهـ وأخرج له مسلم حديثًا واحدًا بمتابعة عبدة بن سليمان له. انظر: صحيحه، كتاب ٥٣، برقم ٢٥، ٤/ ٢٢٨٢. وانظر تاريخ الدارمي ص ٦٢، وتاريخ الدوري ٢/ ٦٦٧، وعلل الإمام أحمد ١/ ٢٩٥، والتاريخ الكبير ٤/ ٣١٣٢، وتاريخ الثقات ص ٤٧٧، وأبو زرعة الرازي ٢/ ٣٩٣، ٤٤٢، والضعفاء والمتروكين ص/ ٢٤٩، والضعفاء الكبير ٤/ ٤٣٣، والجرح والتعديل ٩/ ١٩٩، والثقات ٩/ ٢٥٥، والكامل ٧/ ٢٣٥، وتهذيب الكمال ٣٢/ ٥٥، =\n⦗١٣٥⦘ = ومن تكلم فيه وهو موثق ص ١٩٩، والكاشف ٢/ ٣٧٩، والمغني ٢/ ٧٤٦، والميزان ٤/ ٤١٦، والتقريب، ص ٥٩٨، ونهاية الاغتباط ص ٣٧٤.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن عيسى بن يونس، وعبد الرزاق، عن معمر به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة ١/ ٤٢٢.","vol":"4","page":134},{"text":"١٣٨٢ - حدثنا إبراهيم بن محمد بن برّة (^١)، وأبو الأزهر قالا: نا عبد الرزاق، أنا معمر بإسناده مثله \"قد خرجت إليكم\" (^٢).\n_________\n(^١) الصنعاني.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ١٣٨١ السابق وتخريجه. وهو في المصنف برقم ١٩٣٢، ١/ ٥٠٤.","vol":"4","page":135},{"text":"١٣٨٣ - حدثنا أبو أمية، نا طلق بن غنام (^١)، وأبو نعيم، وعبيد الله بن موسى، قالوا: نا شيبان، عن يحيى بإسناده \"فلا تقوموا حتى\n⦗١٣٦⦘ تروني، وعليكم السكينة\" (^٢).\n_________\n(^١) طلق -بسكون اللام- ابن غنام بمعجمة ثم نون مشددة -أبو معاوية النخعي، الكوفي مات سنة ٢١١ هـ خ ٤، وثقه ابن سعد والعجلي وعثمان بن أبي شيبة وابن نمير والدارقطني وقال أبو داود: صالح. وشذ ابن حزم فضعفه بلا مستند. انظر: الطبقات ٦/ ٤٠٥، والجرح والتعديل ٤/ ٤٩١، وتاريخ الثقاث ص ٢٣٨، وتهذيب الكمال ١٣/ ٤٥٦، والميزان ٢/ ٣٤٥، والكاشف ١/ ٥١٦، وتوضيح المشتبه ٦/ ١٨٨، والتقريب، ص ٢٨٣، وهدي الساري ص ٤١١.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن الوليد بن مسلم، عن شيبان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة ١/ ٤٢٢. وأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم، عن شيبان به. انظر: صحيحه، كتاب الأذان، باب لا يسعى إلى الصلاة مستعجلًا وليقم بالسكينة والوقار برقم ٦٣٨، ٢/ ١٢٠ مع الفتح.","vol":"4","page":135},{"text":"١٣٨٤ - حدثنا أبو العباس القطري (^١)، نا آدم (^٢)، نا شيبان بمثله (^٣).\n_________\n(^١) هو محمد بن عبد الحكم، والقطري: ضبطه السمعاني بكسر القاف وسكون الطاء المهملة وفي آخرها الراء -نسبة إلى القطر، وضبطه ابن الأثير بفتح القاف وسكون الطاء المهملة وفي آخرها الراء نسبة إلى القطر. ذكره ابن ماكولا في الإكمال ٧/ ١٤٨، والذهبي في تاريخ الإسلام حوادث ٢٦١ - ٢٨٠ والسمعاني في الأنساب ٤/ ٥٢٢ ولم يذكروا فيه جرحا ولا تعديلا.\n(^٢) هو ابن أبي إياس.\n(^٣) انظر: الحديث ١٣٨٣ السابق وتخريجه.","vol":"4","page":136},{"text":"١٣٨٥ - حدثنا عباس (^١) الدوري، نا هارون بن إسماعيل (^٢)، نا عليّ بن المبارك (^٣)، حدثني يحيى، عن عبد الله بن أبي قتادة، عن أبيه (^٤)، عن النبيّ ﷺ قال: \"إذا أقيمت الصلاة فلا تقوموا حتى تروني وعليكم\n⦗١٣٧⦘ السكينة\" (^٥).\n_________\n(^١) \"عباس\" لم يذكر في \"ك\".\n(^٢) أبو الحسن البصري الخزاز.\n(^٣) عليّ بن المبارك الهُنائي، البصري.\n(^٤) (ك ١/ ٣٠٥).\n(^٥) وقد أخرجه البخاري -رحمه الله تعالى- عن عمرو بن علي، عن أبي قتيبة، عن علىّ بن المبارك به. انظر: صحيحه، كتاب الجمعة، باب المشي إلى الجمعة برقم ٩٠٩، ٢/ ٣٩٠ مع الفتح.\nوانظر حديث ١٣٨٤ السابق وتخريجه. قال القرطبي: ظاهر هذا الحديث أن الصلاة كانت تقام قبل أن يخرج النبي ﷺ من بيته، وهو معارض لحديث جابر بن سمرة ﵄ \"أن بلالًا كان لا يقيم حتى يخرج النبي ﷺ أخرجه مسلم وسيأتي برقم ١٣١٤ ويجمع بينهما بأن بلالا كان يراقب خروج النبي ﷺ فأول ما يراه يشرع في الإقامة قبل أن يراه غالب الناس، ئم إذا رأوه قاموا فلا يقوم في مقامه حتى تعتدل صفوفهم. وقال الحافظ ابن حجر: وأما حديث أبي هريرة بلفظ: \"أقيمت الصلاة فسوّى الناس صفوفهم فخرج النبي ﷺ\" فجمع بينه وبين حديث أبي قتادة بأن ذلك ربما وقع لبيان الجواز، وبأن صنيعهم في حديث أبي هريرة ﵁ كان سبب النهي عن ذلك في حديث أبي قتادة ﵁، وأنهم كانوا يقومون ساعة تقام الصلاة ولو لم يخرج النبي ﷺ فنهاهم عن ذلك لاحتمال أن يقع له شغل يبطئ فيه عن الخروج فيشق عليهم انتظاره، ولا يردّ هذا حديث أنس ﵁ أنَّه قام في مقامه طويلًا في حاجة بعض القوم لاحتمال أن يكون ذلك وقع نادرًا أو فعله لبيان الجواز. والله ﷾ أعلم. انظر: المفهم ٢/ ٢٢١ / ٢٢٣، والفتح ٢/ ١٢٠.","vol":"4","page":136},{"text":"١٣٨٦ - حدثنا عيسى بن أحمد البلخي، والكيساني، قالا: نا بشر بن بكر، عن الأوزاعي، ح\nوأخبرنا (^١) العباس بن الوليد العُذْري، أخبرني أبي، ح\n⦗١٣٨⦘ وحدثنا محمد بن عوف الحمصي، نا أبو المغيرة، قالا: نا الأوزاعي، نا (^٢) الزهري، عن أبي سلمة أنّ أبا هريرة ﵁ قال: أقيمت الصلاة، وصف الناس صفوفهم فخرج رسول الله ﷺ حتى قام مقامه، ثم ذكر أنَّه لم يغتسل فقال: \"مكانكم\"، فانصرف (^٣) إلى منزله فاغتسل ثم خرج، ثم قام مقامه فكبّر وإنّ رأسه لينطف (^٤) ماءً\" (^٥).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\": \"وأخبرني\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\": \"قال حدثني\".\n(^٣) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\": \"وانصرف\"، بالواو.\n(^٤) ينطف: -بكسر الطاء المهملة وضمها- لغتان مشهورتان أي يقطر. انظر: الصحاح ٤/ ١٤٣٤، والمصباح المنير ص ٢٣٣، وشرح النووي ٥/ ٢٥٠.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن الوليد بن مسلم، عن أبي عمرو الأوزاعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة برقم ١٥٨، ١/ ٤٢٣.\nوأخرجه البخاري -رحمه الله تعالى- عن إسحاق، عن محمد بن يوسف، عن الأوزاعي به. انظر: صحيحه، كتاب الأذان باب إذا قال الإمام مكانكم حتى إذا رجع انتظروه برقم ٦٤٠، ٢/ ١٢٢ مع الفتح.","vol":"4","page":137},{"text":"١٣٨٧ - حدثنا أبو داود سليمان بن سيف، نا يعقوب بن إبراهيم بن سعد، نا أبي، عن صالح، عن ابن شهاب، حدثني أبو سلمة بن عبد الرحمن، أنّ أبا هريرة ﵁ قال: خرج رسول الله ﷺ، وقد أقيمت الصلاة وعدلت الصفوف حتى إذا قام في مصلاه انتظرنا أن يكبر انصرف وقال: \"على مكانكم\"، فدخل بيته، ومكثنا على هيئتنا حتى\n⦗١٣٩⦘ خرج إلينا ينطف رأسه قد اغتسل (^١).\n_________\n(^١) وقد أخرجه البخاري -رحمه الله تعالى- عن عبد العزيز بن عبد الله، عن إبراهيم بن سعد به. انظر: صحيحه، كتاب الأذان، باب هل يخرج من المسجد لعلة برقم ٦٣٩، ٢/ ١٢١ مع الفتح.\nوأخرجه مسلم -رحمه الله تعالى-. انظر: الحديث ١٣٨٨ الآتي، وتخريجه.","vol":"4","page":138},{"text":"١٣٨٨ - حدثنا أبو داود الحراني، وإبراهيم بن مرزوق، قالا: نا عثمان بن عمر، أنا يونس، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁ قال: خرج رسول الله ﷺ وقد عدلت الصفوف قيامًا، فخرج إلينا رسول الله ﷺ، فلمّا قام في مصلاه ذكر أنَّه جنب فقال لنا: \"مكانكم\"، ثم رجع فاغتسل (^١)، ثم خرج إلينا ورأسه يقطر، فصلينا معه (^٢). [هذا لفظ أبي داود] (^٣) (^٤).\n⦗١٤٠⦘ رواه معمر عن الزهري (^٥).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"وذكر أنَّه جنب فأومأ إلينا وقال: \"مكانكم\"، ودخل فاغتسل\".\n(^٢) هكذا في \"الأصل\" وصحيح البخاري. وفي \"ك\" وصحيح مسلم: \"فصلى بنا\".\n(^٣) ما بين المعقوفتين لم يذكر في \"الأصل\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن معروف، وحرملة بن يحيى كلاهما عن ابن وهب، عن يونس به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة برقم ١٥٧، ١/ ٤٢٢.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن محمد، عن عثمان بن عمر به.\nانظر: صحيحه، كتاب الغسل، باب إذا ذكر في المسجد أنَّه جنب خرج كما هو ولا يتيمم، برقم ٢٧٥، ١/ ٣٨٣ مع الفتح.\n(^٥) وقد أخرج أبو داود -رحمه الله تعالى- ما علقه المصنف هنا -عن مخلد بن خالد، عن إبراهيم بن خالد إمام مسجد صنعاء، عن رباح، عن معمر به. انظر: سننه كتاب الطهارة، باب في الجنب يصلي بالقوم وهو ناس، برقم ٢٣٥، ١/ ١٦٠.","vol":"4","page":139},{"text":"١٣٨٩ - حدثنا أبو داود السجستاني (^١)، نا محمود بن (خالد) (^٢)، وداود بن رُشَيد (^٣)، قالا: نا الوليد بن مسلم، ح\nوحدثنا سعد بن محمد قاضي بيروت (^٤)، نا صفوان (^٥)، ح\n⦗١٤١⦘ وحدثنا عبد الله بن زيد بن لقمان الحمصي (^٦)، نا إبراهيم بن العلاء (^٧)، قالا (^٨): نا الوليد بن مسلم، عن الأوزاعي، عن الزهري، عن أبي سلمة بن عبد الرحمن (^٩)، عن أبي هريرة ﵁ أنّ الصلاة كانت تقام\n⦗١٤٢⦘ لرسول الله ﷺ فيأخذ الناس مصافهم قبل أن يقوم، النبيّ ﷺ (^١٠) مقامه (^١١).\nقال أبو عوانة -رحمه الله تعالى- (^١٢): أظنه لم يرو به غير الوليد (^١٣).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"السجزي\"، وهما بمعنى.\n(^٢) وقع في \"الأصل\": \"محمود بن خلف\"، وهو خطأ، والتصويب من تهذيب الكمال.\nوهو محمود بن خالد بن أبي خالد السلمي الدمشقي أبو عليّ. \"ثقة، من العاشرة\".\nوقد نبه الحافظ ابن حجر -رحمه الله تعالى- على أنّ تفرقة أبي علي الجياني في تسمية شيوخ أبي داود بين محمود بن خالد السلمي ومحمود بن خالد الدمشقي وهم. انظر: تهذيب الكمال ٢٧/ ٢٩٥، والتهذيب ١٠/ ٥٥، التقريب، ص ٩٢٤.\n(^٣) داود بن رشيد -بالشين المعجمة مصغر- الهاشمي مولاهم الخوارزمي نزيل بغداد. انظر: توضيح المشتبه ٤/ ١٩٤، والتقريب، ص ١٩٨.\n(^٤) أبو العباس البيروتي.\n(^٥) هو صفوان بن صالح الثقفي مولاهم مؤذن المسجد الجامع بدمشق ولد سنة ثمان أو تسع وستين ومائة، وتوفي سنة ٢٣٩ هـ، د ت س فق، أحد الحفاظ وثقه جماعة منهم أبو داود، والترمذي، والغساني، ومسلمة بن قاسم ولكن نقل ابن حبان، عن ابن جوصاء، عن أبي زرعة الدمشقي أنَّه قال: صفوان بن صالح ومحمد بن المصفي يسويان الحديث، وقال الإمام الذهبي: قال أبو داود: حجة، وقال الحافظ: ثقة وكان يدلس تدليس التسوية، وقد تابعه هنا محمود بن خالد، وداود بن رشيد، وإبراهيم بن =\n⦗١٤١⦘ = العلاء فأمن تدلسيه. انظر: جامع الترمذي ٥/ ٤٩٦، والمجروحين ١/ ٩٤، وتهذيب الكمال ١٣/ ١٩١، والكاشف ١/ ٥٠٣، والتقريب، ص ٢٧٦.\n(^٦) هو البهراني. ذكره ابن حبّان فيمن روى عن الحسن بن سفيان، وذكره ابن عساكر والمزّيّ فيمن روى عن عبد الوهّاب بن نجدة الحوطي، ولم أقف على ترجمته.\nانظر: الثقات، ٨/ ١٧١، تاريخ دمشق، ٣٧/ ٣٤٨، تهذيب الكمال، ١٨/ ٥٢٠.\n(^٧) هو إبراهيم بن العلاء بن الضحاك أبو إسحاق الحمصي، المعروف بزبريق -بكسر الزاي والراء بينهما باء موحدة سكنة- أو بابن زبريق، قال الحافظ ابن حجر: زبريق لقب للعلاء ولحفيده إسحاق بن إبراهيم ويقال: إنَّه لقب لإبراهيم أيضًا، توفي سنة ٢٣٥ هـ، د، قال أبو حاتم: صدوق. وذكره ابن حبان في الثقات، ونقل المزي عن ابن عدي قال: سمعت أحمد بن عمير، عن محمد بن عوف وذكر له حديث إبراهيم استعتبوا الخيل … فقال: هذا من عمل ابنه محمد كان يسوي الأحاديث وأما أبوه فشيخ غير متهم … قال ابن عدي: وإبراهيم هذا حديثه مستقيم ولم يرم إلا بهذا الحديث ويشبه أن يكون من عمل ابنه كما ذكره ابن عوف. وقال الإمام الذهبي: شيخ صدوق. وقال الحافظ ابن حجر: مستقيم الحديث إلا في حديث واحد يقال: إنّ ابنه محمدًا أدخله عليه. انظر: الجرح والتعديل ٢/ ١٢١، والثقات ٨/ ٧١، والكامل، ٦/ ٢٨٨، ترجمة محمد بن إبراهيم بن العلاء، وتهذيب الكمال ٢/ ١٦١، والكاشف ١/ ٢٢٠، والتقريب، ص ٩٢.\n(^٨) وفي \"ك\": \"قالوا\"، وهو خطأ.\n(^٩) لم يذكر في \"ك\".\n(^١٠) (ك ١/ ٣٠٦).\n(^١١) وقد أخرجه مسلم -رحمه الله تعالى- عن إبراهيم بن موسى عن الوليد بن مسلم به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة برقم ١٥٩، ١/ ٤٢٣.\nوهو في سنن أبي داود برقم ٥٤١، كتاب الصلاة، باب في الصلاة تقام ولم يأت الإمام ينتظرونه قعودًا، ١/ ٣٦٨.\n(^١٢) هذه الجملة لم تذكر في \"ك\".\n(^١٣) هكذا في \"الأصل\". وفي \"ك\": \"لم يروه إلا الوليد\". أي لم يروه مختصرًا هكذا غير الوليد بن مسلم، عن الأوزاعي، وقد ذكر الحافظ أبو الفضل بن عمار الشهيد أيضًا أن هذا الاختصار من الوليد بن مسلم، وأشار إليه الحافظ المزي في تحفة الأشراف.\nوالحديث قد رواه الوليد بن مسلم، عن الأوزاعي، عن الزهري به. تامًّا بدون اختصار مثل رواية أصحاب الزهري عنه؛ الزبيدي، ومعمر، ويونس، وصالح بن كيسان. ورواه عن الوليد كذلك كلٌّ من زهير بن حرب، عند مسلم برقم ١٥٨، وعمرو بن عثمان بن سعيد بن كثير عند النسائي برقم ٧٩١، ومؤمل بن الفضل عند أبي داود برقم ٢٣٥، وأيضًا قد تابع محمد بن يوسف الوليد بن مسلم، عن الأوزاعي على روايته تامًّا عند البخاري برقم ٦٤٠.\nورواه عن الوليد عن الأوزاعي، عن الزهري به مختصرًا كلٌّ من إبراهيم بن موسى عند مسلم برقم ١٥٩، وداود بن رشيد ومحمود بن خالد عند أبي داود برقم ٥٤١، وصفوان بن صالح وإبراهيم بن العلاء عند المصنف، فقد اتضح فيما سبق أن ثلاثة =\n⦗١٤٣⦘ = من الثقات يروونه عن الوليد، عن الأوزاعي، عن الزهري به مختصرًا. فبذلك يتبيّن أن دعوى الاختصار ملصقة بالوليد نفسه فهو الذي يرويه تامًّا تارة، ومختصرًا تارة أخرى كما قال ذلك الحافظان أبو عوانة وأبو الفضل بن عمار -رحمهما الله تعالى- وليست ملصقة بإبراهيم بن موسى كما قاله المعلّق على علل الأحاديث -وفقه الله- والله ﷾ أعلم. انظر: علل الأحاديث في كتاب الصحيح ص ٧٨ - ٧٩.\nوتحفة الأشراف ١١/ ٣٥.\nوقد أمن تدليس الوليد بن مسلم بمتابعة محمد بن يوسف وغيره له. والله أعلم.","vol":"4","page":140},{"text":"<span data-type='title' id=toc-259>باب (^١) بيان إباحة تأخير قيام الإمام في مقامه بعد ما تقام الصلاة، وتأخير المؤذن في الإقامة بعد ما يؤذن لانتظار الإمام.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":144},{"text":"١٣٩٠ - حدثنا (^١) داود بن سليمان بن ماهان الفارسي (^٢)، نا إسحاق بن إبراهيم الحنظلي، نا إسماعيل بن إبراهيم، عن عبد العزيز بن صهيب، عن أنس بن مالك ﵁ قال: أقميت الصلاة ورسول الله ﷺ نجيّ لرجل، فما قام إلى الصلاة حتى نعس بعض القوم (^٣).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"حدثني\".\n(^٢) هو أبو داود الخفاف من أهل نيسابور، قال أبو حاتم: صدوق، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل ١/ ١١٥، والثقات ٨/ ٢٨٢، ولم أقف عليه في غيرهما.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن إسماعيل بن علية به.\nانظر: صحيحه، كتاب الحيض، باب الدليل على أنّ نوم الجالس لا ينقض الوضوء، برقم ١٢٣، ١/ ٢٨٤.","vol":"4","page":144},{"text":"١٣٩١ - حدثنا محمد بن حيويه، نا النفيلي (^١)، نا إسماعيل بن إبراهيم [بن علية] (^٢)، نا عبد العزيز بن صهيب، عن أنس ﵁ قال: أقيمت الصلاة، ورسول الله ﷺ نجيّ لرجل في جانب المسجد، فما قام إلى الصلاة حتى نام القوم (^٣).\n_________\n(^١) هو عبد الله بن محمد بن علي بن نفيل أبو جعفر الحراني. وفي \"ك\" \"أبنا النفيلي\".\n(^٢) \"بن علية\" لم يذكر في \"الأصل\".\n(^٣) انظر: الحديث ١٣٩٠ السابق وتخريجه.","vol":"4","page":144},{"text":"١٣٩٢ - حدثني أبو المثنى العنبري، نا أبي، نا أبي (^١)، نا شعبة، عن عبد العزيز بن صهيب، قال: سمعت أنس بن مالك (^٢) ﵁ قال: أقيمت الصلاة، فجاء رجل فجعل يناجي رسول الله ﷺ حتى نام أصحابه، ثم جاء فصلى بهم (^٣).\n_________\n(^١) \"نا أبي\" الثانية مضروب عليها في \"الأصل\"، والصواب إثباتها كما في بقية النسخ.\n(^٢) \"ابن مالك\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث رقم ٨١١ السابق وتخريجه.","vol":"4","page":145},{"text":"١٣٩٣ - حدثنا أبو داود السجزي، نا عثمان بن أبي شيبة، نا شبابة، عن إسرئيل، عن سماك، عن جابر بن سمرة ﵁ قال: كان بلال ﵁ يؤذّن ثم يمهل، فإذا رأى النبيّ ﷺ قد خرج أقام الصلاة (^١).\n_________\n(^١) وقد أخرجه أبو داود -رحمه الله تعالى- عن عثمان بن أبي شيبة به. انظر: سننه، كتاب الصلاة باب في المؤذن ينتظر الإمام برقم ٥٣٧، ١/ ٣٦٦.\nوأخرجه الترمذي -رحمه الله تعالى- عن يحيى بن موسى، عن عبد الرزاق، عن إسرائيل به. انظر: جامعه، كتاب الصلاة، باب ما جاء أن الإمام أحق بالإقامة، برقم ٢٠٢، ١/ ٣٩١، وقال: حديث حسن صحيح.\nوقد أخرجه مسلم -رحمه الله تعالى- بنحوه. انظر: الحديث ١٣٩٤ الآتي، وتخريجه.","vol":"4","page":145},{"text":"١٣٩٤ - حدثنا أبو داود الحراني، نا الحسن بن محمد بن أعين، نا زهير بن معاوية، عن سماك بن حرب، عن جابر بن سمرة ﵄، قال: كان بلال ﵁ يؤذّن إذا دحضت، ولا يقيم حتى يخرج\n⦗١٤٦⦘ النبيّ ﵇ فإذا خرج أقام الصلاة حين يراه (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن سلمة بن شبيب، عن الحسن بن أعين به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب متى يقوم الناس للصلاة برقم ١٦٠، ١/ ٤٢٣.","vol":"4","page":145},{"text":"<span data-type='title' id=toc-260>باب بيان (^١) الصلاة بين الأذان والإقامة في صلاة المغرب وغيرها </span>(^٢).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"باب في الصلاة\".\n(^٢) هكذا في \"ك\". وفي \"الأصل\": \"وغيره\"، وهو خطأ.","vol":"4","page":147},{"text":"١٣٩٥ - حدثنا يزيد بن سنان، نا يزيد بن هارون، نا (^١) كهمس والجريري، عن عبد الله بن بريدة، عن عبد الله بن مغفل ﵁ قال: قال النبيّ ﷺ: \"بين كلّ أذانين (^٢) صلاةٌ، بين كل أذانين صلاةٌ -ثلاثًا (^٣) - لمن شاء\" (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"أبنا\".\n(^٢) المراد بالأذانين: الأذان والإقامة، فهو من باب التغليب. انظر: شرح النووي ٦/ ٤٤٠، والفتح ٢/ ١٠٧.\n(^٣) هكذا في \"الأصل\" والصحيحين. وفي \"ك\": \"بين كل أذانين صلاة، بين كل أذانين صلاة، بين كل أذانين صلاة لمن شاء\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي أسامة ووكيع، عن كهمس به. وعن أبي بكر بن أبي شيبة، عن عبد الأعلى، عن الجريري به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب بين كل أذانين صلاة برقم ٣٠٤، ١/ ٥٧٣. وأخرجه البخاري -رحمه الله تعالى- عن إسحاق الواسطي، عن خالد، عن الجريري به. وعن عبد الله بن يزيد، عن كهمس به. انظر: صحيحه، كتاب الأذان، باب كم بين الأذان والإقامة، ومن ينتظر الإقامة برقم ٦٢٤، وباب بين كل أذانين صلاة لمن شاء برقم ٦٢٧، ٢/ ١٠٦، ١١٠.\nوالجريري مختلط لكن عبد الأعلى، وابن علية ممن سمع منه قبل الاختلاط، وقد تابعه أيضا كهمس بن الحسن. انظر: الفتح ٢/ ١٠٧، ونهاية الاغتباط ص ١٣٠.","vol":"4","page":147},{"text":"١٣٩٦ - حدثنا الصغاني، نا روح بن عبادة (^١)، نا كهمس، عن عبد الله بن بريدة، عن عبد الله بن مغفّل ﵁ قال: قال النبي ﷺ: \"بين كل أذانين صلاة، بين كل أذانين صلاة، بين كل أذانين صلاة لمن شاء\" (^٢) (^٣).\n_________\n(^١) (ك ١/ ٣٠٧).\n(^٢) هكذا في \"الأصل\". وفي \"ك\": \"بمثل حديث يزيد بن هارون\".\n(^٣) انظر: الحديث ١٣٩٥ السابق وتخريجه. وموقع هذا الحديث في \"ك\" بعد حديث أبي داود السجزي عن النفيلي التالي.","vol":"4","page":148},{"text":"١٣٩٧ - حدثنا أبو داود السجزي، نا النفيلي، نا ابن علية، عن الجريري بإسناده مثله، \"بين كل أذانين صلاة، بين كل أذانين صلاة لمن شاء\" (^١).\n_________\n(^١) انظر: الحديث ١٣٩٥ السابق وتخريجه. وهو في سنن أبي داود برقم ١٢٨٣ كتاب الصلاة، باب الصلاة قبل المغرب ٢/ ٥٩.","vol":"4","page":148},{"text":"١٣٩٨ - حدثنا الأحمسي، وأحمد بن عبد الجبار العطاردي (^١)، قالا: نا محمد بن فضيل، عن المختار بن فُلْفُل (^٢)، قال: سألت أنس بن مالك ﵁ عن الصلاة بعد العصر فقال: كان عمر ﵁ يضرب على الصلاة بعد العصر. قال: وكنّا نصلي على عهد رسول الله ﷺ ركعتين بعد غروب الشمس قبل صلاة المغرب. قال: فقلت: هل كان رسول الله\n⦗١٤٩⦘ﷺ صلاهما؟ قال: قد كان يرانا نصلّيهما فلم يأمرنا ولم ينهنا (^٣) (^٤).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"حدثنا أحمد بن عبد الجبار العطاردي والأحمسي\".\n(^٢) هو المختار بن فلفل -بفاءين مضمومتين يلي كل واحدة لام الأولى ساكنة، وكسر الفاءين ليس بشيء- الكوفي ٣٦٦. انظر: توضيح المشتبه ٧/ ١١٧، والتقريب، ص ٥٢٣.\n(^٣) وفي \"الأصل\": \"ينهانا\"، بإثبات الألف بعد الهاء، وهو خطأ واضح.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن ابن فضيل به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب استحباب ركعتين قبل صلاة المغرب برقم ٣٠٢، ١/ ٥٧٣.","vol":"4","page":148},{"text":"١٣٩٩ - حدثنا الصغاني، أنا (^١) سعيد بن سليمان (^٢)، نا منصور بن أبي الأسود (^٣)، نا المختار بن فلفل، عن أنس بن مالك ﵁[قال] (^٤): كنّا نصلي الركعتين قبل المغرب في حياة رسول الله ﷺ. قلنا لأنس ﵁: رآكم رسول الله ﷺ؟ قال: رآنا فلم يأمرنا ولم ينهنا (^٥).\nورواه عمر بن حفص عن أبيه (^٦).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"ثنا\".\n(^٢) هو الضبي المعروف بسعدويه.\n(^٣) هو منصور بن أبي الأسود، واسمه فيما قيل: حازم الليثي الكوفي.\n(^٤) \"قال\" لم يذكر في \"الأصل\".\n(^٥) إسناده حسن. وقد أخرجه أبو داود -رحمه الله تعالى- عن محمد بن عبد الرحيم البزاز، عن سعيد بن سليمان به. انظر: سننه كتاب الصلاة، باب الصلاة قبل المغرب برقم ١٢٨٢، ٢/ ٢٦. وانظر حديث ١٣٩٨ السابق وتخريجه أيضًا، وقال الشيخ الألباني -حفظه الله- في صحيح سنن أبي داود: صحيح، م خ نحوه. انظر: صحيحه برقم ١١٤١، ١/ ٢٣٩.\n(^٦) هذه الجملة لم تذكر في \"ك\" ولم أجد من أخرجه بهذا الإسناد والله ﷾ أعلم.","vol":"4","page":149},{"text":"<span data-type='title' id=toc-261>باب (^١) بيان حظر الصلاة إذا أقيمت الصلاة إلا المكتوبة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":150},{"text":"١٤٠٠ - حدثنا أبو داود السجزي، نا الحسن بن علي (^١)، نا يزيد بن هارون، نا (^٢) حماد بن زيد، عن أيوب، ح\nوحدثنا محمد بن حيويه، نا إبراهيم بن موسى (^٣)، نا هشام بن يوسف (^٤)، عن معمر، عن أيوب، ح\nوحدثنا ابن الجنيد، نا أبو النضر (^٥)، نا ورقاء (^٦)، ح\n⦗١٥١⦘ وحدثنا النفيلي علي بن عثمان (^٧)، وهلال بن العلاء، وأبو داود، قالوا: نا أحمد بن حنبل، نا محمد بن جعفر، عن شعبة، عن ورقاء، ح\nوحدثنا ابن الجنيد، نا روح بن عبادة، نا زكريا بن إسحاق (^٨)، ح\nوحدثنا محمد بن عبد الملك الواسطي، نا أبو علي الحنفي، نا مرزوق أبو بكر (^٩)، ح\nوحدثنا هلال بن العلاء، وابن أبي خيثمة (^١٠)، قالا: نا عبد الله بن جعفر (^١١)، نا عيسى بن يونس، عن حسين المعلم، ح\n⦗١٥٢⦘ وحدثنا (^١٢)، أبو عبد الرحمن النسائي (^١٣)، نا محمد بن زنبور (^١٤)، نا فضيل بن عياض (^١٥)، عن زياد بن سعد (^١٦)، ح\nوحدثنا الدقيقي كردوس قالا: نا يزيد بن هارون، نا (^١٧) إسماعيل المكي (^١٨)، ح\nوحدثنا أبو داود السجزي، ومهدي بن الحارث، وعلي بن عبد العزيز (^١٩)، قالوا: نا مسلم (^٢٠)، نا حماد، ح\n⦗١٥٣⦘ وحدثنا محمد بن إسحاق الخياط الواسطي (^٢١) (^٢٢)، نا أبو منصور الواسطي (^٢٣)، نا عمر بن قيس (^٢٤)، كلهم عن عمرو بن دينار، عن عطاء بن يسار، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة\" (^٢٥).\nلفظ ورقاء: \"لا صلاة بعد الإقامة إلا المكتوبة\" (^٢٦).\n_________\n(^١) هو الحسن بن علي بن محمد الهذلي الخلال أبو علي الحلواني ٤٧٥.\n(^٢) هكذا في \"الأصل\". وفي \"ك\": \"أبنا\".\n(^٣) هو الملقب بالصغير.\n(^٤) هو أبو عبد الرحمن الصنعاني.\n(^٥) هو هاشم بن القاسم.\n(^٦) هو ورقاء بن عمر بن كليب اليشكري، روى له الجماعة، وثقه غير واحد مطلقًا، وتكلم يحيى القطان في حديثه عن منصور، وقال: لا يساوي شيئًا، وقال ابن عديّ: ولورقاء أحاديث كثيرة ونسخ وله عن أبي الزناد نسخة، وعن منصور بن معتمر نسخة، وقد روى جملة ما رواه أحاديث غلط في أسانيدها، وباقي حديثه لا بأس به.\nوقال الإمام الذهبي في الكاشف: الحافظ صدوق صالح. وفيمن تكلم فيه وهو موثق: ثقة لينه يحيى القطان وحده، وهو ثبت في أبي الزناد، وفي المغني: ثقة ثبت، قال القطان: لا يساوى شيئًا. وقال الحافظ ابن حجر: صدوق في حديثه عن منصور لين، وقال في =\n⦗١٥١⦘ = هدي الساري: لم يخرج له الشيخان من روايته عن منصور شيئا وهو محتج به عند الجميع. انظر: الضعفاء الكبير ٤/ ٣٢٧، والجرح والتعديل ٩/ ٥٠، والكامل ٧/ ٩٠، وتهذيب الكمال ٣٠/ ٤٣٣، ومن تكلم فيه وهو موثق ص ١٨٩، والكاشف ٢/ ٣٤٨، والمغني ٢/ ٧١٩، والميزان ٤/ ٣٣٢، والتقريب، ص ٥٨٠، وهدي الساري ص ٤٤٩.\n(^٧) هكذا في \"الأصل\". وفي \"ك\": \"علي بن عثمان النفيلي\".\n(^٨) هو المكي.\n(^٩) الباهلي مولاهم البصري، روى له الترمذي، وثقه أبو زرعة، وذكره ابن حبان في الثقات، وقال: يخطئ، وقال ابن خزيمة أنا برئ من عهدته، وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٨/ ٢٦٤، والثقات ٦/ ٢٨٦، وتهذيب الكمال ٢٧/ ٣٧٣، والكاشف ٢/ ٢٥٢، والتقريب، ص ٥٢٥.\n(^١٠) هو أحمد بن أبي خيثمة زهير بن حرب صاحب التاريخ الكبير، مات سنة ٢٧٩ هـ وثقه الدارقطني، والخطيب البغدادي. انظر: تاريخ بغداد ٤/ ١٦٢، ١٦٤، وتذكرة الحفاظ ٢/ ٥٩٦، والسير ١١/ ٤٩٢.\n(^١١) هو عبد الله بن جعفر بن غيلان الرقي.\n(^١٢) هكذا في \"الأصل\". وفي \"ك\": حدثني.\n(^١٣) الحافظ الإمام أحمد بن شعيب بن علي صاحب كتاب السنن وغيره من المصنفات المشهورة.\n(^١٤) هو محمد بن جعفر بن أبي الأزهر أبو صالح المكي. وزنبور: بضم الزاي وسكون النون وبعدها باء مضمومة معجمة بواحدة (الإكمال ٤/ ١٩٠).\n(^١٥) أبو علي التميمي أصله من خراسان وسكن مكة.\n(^١٦) هو أبو عبد الرحمن الخراساني شريك ابن جريج.\n(^١٧) وفي \"ك\": \"أبنا\".\n(^١٨) هو إسماعيل بن مسلم أبو إسحاق أصله بصري سكن مكة، روى له الترمذي، وابن ماجه، ضعفوه لكثرة خطئه وتركه بعضهم لذلك. قال الإمام الذهبي في الكاشف: ضعفوه وتركه النسائي. وقال الحافظ ابن حجر: كان فقيها ضعيف الحديث. انظر: تهذيب الكمال ٣/ ١٩٨، والكاشف ١/ ٢٤٩، والتقريب، ص ١١٠، ونهاية الاغتباط ص ٦١.\n(^١٩) هو أبو الحسن البغوي نزيل مكة، مات سنة ٢٨٦ هـ. وقيل: سنة سبع قال ابن أبي حاتم: كان صدوقًا، وقال الدارقطني: ثقة مأمون. وقال الذهبي: ثقة، وقال مرة: كان حسن الحديث. انظر: الجرح والتعديل ٦/ ١٩٦، والميزان ٣/ ١٤٣، والسير ١٣/ ٣٤٨، ولسان الميزان ٤/ ٢٤١.\n(^٢٠) هو ابن إبراهيم الفراهيدي.\n(^٢١) هو محمد بن إسحاق بن سعيد الخياط.\n(^٢٢) (ك ١/ ٣٠٨).\n(^٢٣) أبو منصور الواسطي هو الحارث بن منصور الزاهد.\n(^٢٤) هو أبو حفص المكي المعروف بسندل -بفتح المهملة وسكون النون وآخره لام- متروك. انظر: تهذيب الكمال ٢١/ ٤٨٧، والكاشف ٢/ ٦٨، والتقريب، ص ٤١٦.\n(^٢٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن حنبل به، وعن محمد بن حاتم، وابن رافع، عن شبابة، عن ورقاء به. وعن يحيى بن حبيب، عن روح به. وعن عبد بن حميد، عن عبد الرزاق، عن زكريا بن إسحاق به. وعن حسن الحلواني، عن يزيد بن هارون به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب كراهة الشروع في نافلة بعد شروع المؤذن برقم ٦٣، ٦٤، ١/ ٤٩٣.\nوهو في سنن أبي داود برقم ١٢٦٦، ٢/ ٢٦، ٢٧، وفي المسند ٢/ ٥١٧، ٥٣١.\n(^٢٦) لم أجد من تابعه على هذا اللفظ وهو ممن يحتمل تفرده والله أعلم.","vol":"4","page":150},{"text":"١٤٠١ - حدثنا بشر بن موسى، نا الحميدي، نا عبد العزيز بن محمد الدراوردي، عن إبراهيم بن إسماعيل بن مجمِّع (^١)، عن عمرو بن دينار،\n⦗١٥٤⦘ عن عطاء بن يسار، عن أبي هريرة ﵁ عن النبي ﷺ[قال] (^٢): \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة\" (^٣).\n_________\n(^١) هو أبو إسحاق المدني ومجمع -بكسر الميم المشددة بعد الجيم على صيغة اسم الفاعل- ضعفه غير واحد، قال الإمام الذهبي: ضعفوه، وقال الحافظ ابن حجر: ضعيف، خت =\n⦗١٥٤⦘ = ق. انظر: تهذيب الكمال ٢/ ٤٥، والكاشف ١/ ٢٠٨، والتقريب، ص ٨٨.\n(^٢) الزيادة من \"ك\".\n(^٣) انظر: الحديث ١٤٠٠ السابق وتخريجه.","vol":"4","page":153},{"text":"١٤٠٢ - حدثنا أحمد بن محمد البرتي، نا مسلم بن إبراهيم (^١)، نا أبان العطَّار، عن عمرو بن دينار، عن عطاء بن يسار، عن أبي هريرة ﵁ عن النبيّ ﷺ قال: \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة\" (^٢).\n_________\n(^١) هو الأزدي الفراهيدي.\n(^٢) انظر: الحديث ١٤٠٠ السابق وتخريجه.","vol":"4","page":154},{"text":"١٤٠٣ - حدثنا إبراهيم بن فهد البصري (^١)، نا محمد بن موسى الحَرَشي (^٢)، وأبو حفص الفلّاس، ح\n⦗١٥٥⦘ وحدثنا أبو حاتم الرازي، نا عمرو بن علي، ح\nوحدثنا بَحْشل الواسطي (^٣)، نا زكريا بن يحيى بن صبيح (^٤)، قالوا: نا زياد بن عبد الله البَكّائي (^٥)، نا محمد بن جحادة، عن عمرو بن دينار، عن\n⦗١٥٦⦘ عطاء بن يسار، عن أبي هريرة ﵁ قال: [قال] (^٦) النبي ﷺ: \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة\" (^٧).\n_________\n(^١) هو إبراهيم بن فهد بن حكيم أبو إسحاق البصري مات سنة ٢٨٢ هـ وقيل ٢٧٥ هـ. قال ابن عدي: سائر أحاديثه مناكير وهو مظلم الأمر وضعفه البرذعي. انظر: الكامل ١/ ٢٧٠، والمغني ١/ ٢٢، والضعفاء والمتروكين ١/ ٤٦، والميزان ١/ ٥٣، واللسان ١/ ١٨٩.\n(^٢) هو محمد بن موسى بن نفيع أبو عبد الله، والحرشي -بفتح الحاء المهملة والراء وفي آخرها شين معجمة- نسبة إلى بني الحريش بن كعب … نزلوا البصرة. روى له الترمذي، والنسائي، ومات سنة ٢٤٨ هـ، قال أبو حاتم: شيخ، وقال النسائي، والذهبي في الميزان، ومسلمة: صالح، وذكره ابن حبان في الثقات وضعفه أبو داود، =\n⦗١٥٥⦘ = وقال الذهبي في الكاشف: صويلح، وهّاه أبو داود وقواّه غيره. وفي من تكلم فيه وهو موثق: صدوق ضعفه أبو داود، وقال الحافظ ابن حجر: ليّن. انظر: الجرح والتعديل ٨/ ٨٤، والثقات ٩/ ١٠٨، وتهذيب الكمال ٢٦/ ٥٢٨، واللباب ١/ ٣٥٧، ومن تكلم فيه وهو موثق ص ١٧١، والكاشف ٢/ ٢٢٥، والتقريب، ص ٥٠٩.\n(^٣) هو أسلم بن سهل بن سلْم أبو الحسن الواسطي صاحب تاريخ واسط، وبَحْشل لقبه، مات سنة ٢٩٢ هـ. وثقه ابن المنادي وأبو نعيم وخميس الجوزي وليّنه الدارقطني. انظر: المغني ١/ ٧٧، والسير ١٣/ ٥٥٢، والميزان ١/ ٢١١، واللسان /٥٠٥.\n(^٤) هو الواسطي المعروف بزحمويه -بفتح الزاي وسكون الحاء المهملة والميم وما بعدها فيه الوجهان كأمثاله- وهو لقبه. مات سنة ٢٣٥ هـ. ذكره ابن حبان في الثقات وقال: وكان من المتقنين في الروايات. انظر: الجرح والتعديل ٣/ ٦٠١، والثقات ٨/ ٢٥٣، والإكمال ٤/ ١٧٩، وتوضيح المشتبه ٤/ ١٥١، ١٥٢، وتبصير المنتبه ٢/ ٥٩٥.\n(^٥) العامري توفي سنة ١٨٤ هـ، خ م ت ق، قال الإمام أحمد: ليس به بأس حديثه حديث أهل الصدق، وقال أبو زرعة: صدوق هكذا في الجرح وفي أجوبته: يهم كثيرًا وهو حسن الحديث. وقال ابن عدي: له أحاديث صالحة وقد روى عنه الثقات من الناس وما أرى برواياته بأسا، ووثقه ابن معين، وجزرة في ابن إسحاق في المغازي وضعفاه في غيره، وذكر البخاري عن وكيع أنَّه قال: زياد أشرف من أن يكذب في الحديث، فوهم الإمام الترمذي فقال في جامعه: سمعت محمد بن إسماعيل يذكر عن محمد بن عقبة قال: قال وكيع: زياد بن عبد الله، مع شرفه يكذب في الحديث. وضعفه ابن المديني وأبو حاتم، والنسائي، وابن حبان وأفرط فقال: لا يجوز الاحتجاج =\n⦗١٥٦⦘ = بخبره إذا انفرد. ورمز له الإمام الذهبي بـ\"صح \" في الميزان، وقال فيمن تكلم فيه وهو موثق صدوق مشهور ثبت في ابن إسحاق. وقال الحافظ ابن حجر: صدوق ثبت في المغازي وفي حديثه عن غير ابن إسحاق لين. ولم يثبت أن وكيعًا كذبه. وله في البخاري موضع واحد متابعة. انظر: التاريخ ٢/ ١٧٩، وتاريخ الدارمي ص ١١٤، وعلل الإمام أحمد ١/ ٥٧، والتاريخ الكبير ٣/ ت ١٢١٨، وأبو زرعة الرازي ٢/ ٣٦٨، وجامع الترمذي ٣/ ٤٠٤، والضعفاء والمتروكين ص ١٨٢، والجرح والتعديل ٣/ ٥٣٧، والمجروحين ١/ ٣٠٦، والكامل ٣/ ١٩٣، والأنساب ١/ ٣٨٢، وتهذيب الكمال ٩/ ٤٨٥، والكاشف ١/ ٤١١، والميزان ٢/ ٩١، ومن تكلم فيه وهو موثق ص ٨١، والمغني ١/ ٢٤٣، وهدي الساري ص ٤٠٣، والتقريب والتقريب، ص / ٢٢٠.\n(^٦) \"قال\" لم يذكر في \"الأصل\".\n(^٧) انظر: الحديث ١٤٠٠ السابق وتخريجه.","vol":"4","page":154},{"text":"١٤٠٤ - حدثنا حمدان بن الجنيد الدقاق، نا يعقوب بن إبراهيم بن سعد، نا أبي، ح\nوحدثنا أبو أمية: نا يعقوب بن محمد الزهري [قال: ثنا إبراهيم بن سعد] (^١) قالا جميعًا (^٢) عن أبيه، عن حفص بن عاصم بن عمر، عن\n⦗١٥٧⦘ عبد الله بن مالك ابن بُحَيْنة (^٣) ﵁ قال: مرّ النبيّ ﷺ برجل (^٤)، - (وقد أقيمت صلاة الصبح) (^٥) وهو يصلي ركعتين- فقال: \"يوشك أحدكم أن يصلي الصبح (^٦) أربعا\".\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\"، وأثبته من \"ك\".\n(^٢) هكذا في \"الأصل\" و\"ك \": ولا معنى لها في هذا الموضع، ويبدو أنّها مقحمة هنا لأن يعقوب بن إبراهيم بن سعد، ويعقوب بن محمد الزهري كلاهما يرويان عن إبراهيم بن سعد، وهو وحده يروي عن أبيه سعد. والله أعلم.\n(^٣) هو عبد الله بن مالك بن القشب -بكسر القاف وسكون المعجمة ثم موحدة- وهو لقب واسمه جندب بن نضلة، أبو محمد الأزدي، ويقال له -أيضًا- الأسدي -بالسين المهملة الساكنة بدل الزاي الساكنة-، وبحينة -بالموحدة والمهملة ثم النون مصغرًا- أم عبد الله، وقيل: هي أم مالك، وصحح الحافظ ابن عبد البر الأول. وقال الحافظ ابن حجر: هو قول الجمهور، وقال البخاري ومسلم رحمهما الله تعالى وغيرهما: من قال عن مالك بن بحينة فقد أخطأ. وقد أسلم عبد الله قديمًا وكان ناسكًا فاضلًا مات في إمارة مروان الأخيرة على المدينة سنة ٥٦ هـ ﵁. انظر: الاستيعاب ٢/ ٣٢٧، وأسد الغابة ٣/ ١٨٣، وتحفة الأشراف ٦/ ٤٧٥، والفتح ٢/ ١٤٩، وتوضيح المشبته ١/ ٣٨٢.\n(^٤) هو عبد الله، الراوي. انظر: الفتح ٢/ ١٥٠.\n(^٥) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" وصحيح البخاري: وقد أقيمت الصلاة.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن مسلمة القعنبي، عن إبراهيم بن سعد به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب كراهية الشروع في نافلة بعد شروع المؤذن برقم ٦٥، ١/ ٤٩٣.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد العزيز بن عبد الله عن إبراهيم بن سعد به. انظر: صحيحه، كتاب الأذان، باب إذا أقيمت الصلاة فلا صلاة إلا المكتوبة برقم ٦٦٣، ٢/ ١٤٨.","vol":"4","page":156},{"text":"١٤٠٥ - حدثنا يوسف بن مسلم، نا حجاج، حدثني شعبة، ح\n⦗١٥٨⦘ وحدثنا ابن الجنيد، نا الأسود بن عامر (^١)، ح\nوحدثنا يزيد بن سنان، نا وهب بن جرير، ح\nوحدثنا عباس [الدوري] (^٢) نا شبابة، ح\nوحدثنا عمار بن رجاء، نا أبو داود (^٣)، ح\nوحدثنا الصاغاني، أنا أبو النضر، قالوا: نا شعبة، عن سعد بن إبراهيم، عن حفص بن عاصم بن عمر، عن عبد الله بن (^٤) مالك ابن بحينة ﵁ أنّ رجلًا دخل المسجد وقد (^٥) أقيمت الصلاة صلّى (^٦) ركعتي الفجر، فلمّا قضى رسول الله ﷺ صلاته لاذ الناس به، -وقال بعضهم: لاث (^٧) الناس به (^٨) - فقال: \"آلصبحُ (^٩) أربعًا! \".\n⦗١٥٩⦘ وهذا (^١٠) لفظ يوسف، ومعانيهم واحدة. وقال بعضهم عن ابن بحينة، وأكثرهم قالوا: مالك ابن بحينة، وإنَّما هو عبد الله بن مالك، [ابن بحينة] (^١١)، ولكن أكثر من روى عن شعبة كذا قالوا. وأما غندر فقال: عبد الله بن مالك ابن بحينة، رواه البسري (^١٢) عنه (^١٣).\n_________\n(^١) أبو عبد الرحمن الشامي الملقب بشاذان. انظر: التقريب، ص ١١١.\n(^٢) الزيادة من \"ك\".\n(^٣) هو الطيالسي.\n(^٤) \"عبد الله بن\" سقط من \"ك\"، وفي الأصل جاء في الهامش.\n(^٥) (ك ١/ ٣٠٩).\n(^٦) هكذا في جميع النسخ. وفي الصحيحين: \"يصلي\".\n(^٧) لاث: بمثلثة خفيفة أي أدار وأحاط. انظر: الصحاح ١/ ٢٩١، وتاج العروس ٥/ ٣٤٤.\n(^٨) أي الرجل. انظر: الفتح ٢/ ١٥٠.\n(^٩) بهمزة ممدودة في أوله ويجوز قصرها وهو استفهام إنكار، والصبحَ بالنصب بإضمار فعل تقديره أتصلي، ويجوز رفعه أي الصبحُ تصلى أربعًا، وأربعًا منصوب على الحال. انظر: الفتح ٢/ ١٥٠.\n(^١٠) وفي \"ك\": \"هذا\"، بدون الواو.\n(^١١) \"ابن بحينة\" لم يذكر في \"الأصل\".\n(^١٢) والبسري -بضم الباء الموحدة وسكون السين المهملة وفي آخرها الراء- نسبة إلى بسر بن أبي أرطأة وهو محمد بن الوليد بن عبد الحميد البصري. انظر: اللباب ١/ ١٥١، وتهذيب الكمال ٢٦/ ٥٩١.\nولم أقف على من أخرج روايته هذه.\n(^١٣) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن أبي عوانة، عن سعد بن إبراهيم به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب كراهية الشروع في نافلة بعد شروع المؤذن برقم ٦٦، ١/ ٤٩٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الرحمن عن بهز بن أسد، عن شعبة به.\nانظر: صحيحه، كتاب الأذان، باب إذا أقيمت الصلاة فلا صلاة إلا المكتوبة برقم ٦٦٣، ٢/ ١٤٨ مع الفتح.","vol":"4","page":157},{"text":"١٤٠٦ - حدثنا أبو داود السجزي، نا سليمان بن حرب، نا حماد (^١)، عن عاصم، عن عبد الله بن سَرْجِس (^٢) ﵁، أنّ رجلًا دخل\n⦗١٦٠⦘ المسجد بعد ما أقيمت الصلاة، والنبيّ ﷺ يصلي، فصلى ركعتين، ثم دخل في الصف، فلما انصرف النبيّ ﷺ قال: \"بأيّهم اعتددت\"؟ أو \"بأيهم (^٣) احتسبت؟ بالتي صليت معنا أو بالتي صليت وحدك؟ \" (^٤).\n_________\n(^١) هو ابن زيد وقد صرح به عند مسلم -رحمه الله تعالى-. وانظر تهذيب الكمال ٧/ ٢٦٩.\n(^٢) سرجِس -بفتح السين المهملة وسكون الراء وكسر الجيم بعدها سين مهملة- حليف بني مخزوم صحابي سكن البصرة ﵁. انظر: الاستيعاب ٢/ ٣٨٤، والإصابة ٢/ ٣١٥.\n(^٣) هكذا في جيع النسخ، وفي سنن أبي داود: \"أيتهما\". وفي صحيح مسلم: \"بأي الصلاتين؟ \".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري عن حماد به، وعن حامد بن عمر البكراوي، عن عبد الواحد بن زياد، وعن ابن نمير، عن أبي معاوية، وعن زهير بن حرب، عن مروان بن معاوية كلهم عن عاصم الأحول به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب كراهية الشروع في نافلة بعد شروع المؤذن برقم ٦٧، ١/ ٤٩٤. وهو في سنن أبي داود ٢/ ٢٧ برقم ١٢٦٥.","vol":"4","page":159},{"text":"<span data-type='title' id=toc-262>باب (^١) بيان ما يستحق به الرجل الإمامة، وحظر التقدم بين يدي السلطان في صلاته، والقعود في بيته إلا بإذنه، والتقدم بين يدي صاحب المنزل إلا بإذنه.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":161},{"text":"١٤٠٧ - حدثنا علي بن حرب الطائي، نا ابن فضيل، عن الأعمش، عن إسماعيل بن رجاء (^١)، عن أوس بن ضمعج (^٢)، عن أبي مسعود (^٣) ﵁ قال: قال النبيّ ﷺ: \"لا يُؤَمُّ الرجلُ في سلطانه، ولا يقعد على تكرمته (^٤) في بيته إلا أن يأذن له\" (^٥).\n_________\n(^١) أبو إسحاق الزبيدي الكوفي أحد الثقات، وتكلم فيه الأزدي بلا حجة. روى له مسلم والأربعة. انظر: تهذيب الكمال ٣/ ٩٠، والكاشف ١/ ٢٤٥، والتقريب، ص ١٠٧.\n(^٢) ضمعج -بوزن جعفر- الكوفي. انظر: توضيح المشتبه ٣/ ٢٥٤.\n(^٣) وفي \"ك\" \"ابن مسعود\"، وهو خطأ.\n(^٤) والتكرمة قيل: هي الوسادة وهذا التفسير مثل في كل ما يعدّ لرب المنزل خاصة تكرمة له دون باقي أهله. انظر: المصباح المنير ص ٢٠٣. وقد فسر في آخر الباب أيضًا.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن الأشج عن ابن فضيل به. انظر: صحيحه، كتاب المساجد ومواضح الصلاة باب من أحق بالإمامة؟ برقم ٢٩٠، ١/ ٤٦٥.\nوهذا الحديث موقعه في \"ك\" في آخر الباب بعد ثلاثة أحاديث.","vol":"4","page":161},{"text":"١٤٠٨ - حدثنا الحسن بن عفان العامري (^١)، نا عبد الله بن نمير، عن الأعمش، عن إسماعيل بن رجاء، عن أوس بن ضمعج قال: سمعت أبا مسعود\n⦗١٦٢⦘ الأنصاري ﵁ يقول: قال رسول الله ﷺ: \"يؤم القوم أقرؤهم لكتاب الله، فإن كانوا في القراءة سواء فأعلمهم بالسنة، فإن كانوا في السنة سواء فأقدمهم هجرة، فإن كانوا في الهجرة سواء فأقدمهم سنًّا، ولا يؤم الرجلُ الرجلَ (^٢) في سلطانه، ولا يجلس على تكرمته في بيته إلا بإذنه\" (^٣).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) \"الرجل\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي سعيد الأشج كلاهما عن أبي خالد الأحمر، عن الأعمش به. انظر: صحيحه، كتاب المساجد ومواضح الصلاة، باب من حق بالإمامة برقم ٢٩٠، ١/ ٤٦٥.","vol":"4","page":161},{"text":"١٤٠٩ - حدثنا ابن أبي الحنين (^١)، نا عمر بن حفص (^٢)، نا أبي، نا الأعمش، نا إسماعيل بن رجاء بإسناده مثله (^٣).\n_________\n(^١) هو أبو جعفر محمد بن الحسين بن موسى بن أبي الحنين الحنيني -بضم الحاء المهملة وفتح النون وسكون الياء المثناة من تحتها وفي آخرها نون- نسبة إلى الجد وهو حنين، الكوفي صاحب المسند، انظر: اللباب ١/ ٣٩٨.\n(^٢) هو عمر بن حفص بن غياث الكوفي.\n(^٣) انظر: الحديث ١٤٠٨ السابق وتخريجه.","vol":"4","page":162},{"text":"١٤١٠ - حدثنا يوسف بن مسلم، نا حجاج، سمعت شعبة، سمعت إسماعيل بن رجاء، ح\nوحدثنا علي بن سهل البزّار [¬*] البغدادي (^١)، والصغاني، قالا: نا أبو النضر، ح\n⦗١٦٣⦘ وحدثنا يونس بن حبيب، وعمار بن رجاء قالا: نا أبو داود، ح\nوحدثنا أبو أمية نا سعيد بن عامر (^٢)، قالوا: نا شعبة، قال: إسماعيل بن رجاء: أنبأنيّ، قال: سمعت أوس بن ضمعج قال: نا أبو مسعود الأنصاري ﵁ قال: قال رسول الله (^٣) ﷺ: \"يؤم القومَ أقرؤهم لكتاب الله وأقدمهم قراءة، فإن كانت قراءتهم سواء فليؤمهم أقدمهم هجرة، فإن كانت هجرتهم سواء فليؤمهم أكبرهم، ولا يُؤَمّن رجل في سلطانه، ولا في أهله، ولا يجلسْ على تكرمته في بيته إلا بإذنه\". وهذا (^٤) لفظ أبي النضر وحجاج بن محمد [قال] (^٥) قال شعبة: قلت: أي شيء تكرمته؟ قال: الفراش. وزاد حجاج أيضًا \"فليؤمهم أعلمهم بالسنة، فإن كانوا في السنة سواء فأقدمهم هجرة\" وذكر الحديث (^٦) (^٧).\n_________\n(^١) أبو الحسن النسائي. [¬**]\n(^٢) الضبعي.\n(^٣) (ك ١/ ٣١٠).\n(^٤) وفي \"ك\" \"هذا\"، بدون الواو.\n(^٥) \"قال\" لم يذكر في \"الأصل\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، وابن بشار كلاهما عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أحق بالإمامة برقم ٢٩١، ١/ ٤٦٥.\nوفي رواية المصنف -رحمه الله تعالى- بيان معنى التكرمة ويعدّ ذلك من فوائده.\n(^٧) بهامش \"ك\": \"بلغت قراءة. كتبه الحصيني -عفا الله عنه-\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البزار)، وصوابه: البزاز، وانظر حاشيتنا تحت حديث (٨١٨١).\n[¬**] قال أحمد بسيوني: يريد محقق الكتاب أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو المعروف بالبزاز، وهو الذي يروي عن أبي النضر، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"4","page":162},{"text":"<span data-type='title' id=toc-263>باب (^١) الترغيب في الصف الأول للرجال، وللنساء صف المؤخر وحظر رفع رؤوسهن قبل الرجال.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":164},{"text":"١٤١١ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أنّ مالكًا حدثه (^١)، ح\nوحدثنا الترمذي أبو إسماعيل، عن القعنبي، عن مالك، عن سميٍّ، عن أبي صالح، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا، ولو يعلمون ما في التهجير لاستبقوا إليه، ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوًا\" (^٢).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"أخبره\".\n(^٢) انظر: تخريج الحديث ١٠٢٠ السابق.","vol":"4","page":164},{"text":"١٤١٢ - حدثنا أبو أمية، نا يحيى بن إسحاق (^١)، نا محمد بن سليمان (^٢)، عن سهيل، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله\n⦗١٦٥⦘ﷺ: \"خير صفوف الرجال المقدّم وشرها المؤخر وخير (^٣)، صفوف النساء المؤخر، وشر صفوف النساء المقدّم\" (^٤) (^٥).\n_________\n(^١) هو السَّيلَحيني.\n(^٢) هو ابن الأصبهاني أبو علي الكوفي مات سنة ١٨١ هـ، ت س ق، وثقه العجلي، وقال البخاري: مقارب الحديث، وقال أبو حاتم: لا بأس به يكتب حديثه ولا يحتج به.\nوذكره ابن حبان في الثقات، وقال: يخطئ ويخالف، وضعفه ابن معين، وأبو داود، والنسائي، وابن عدي لكثرة خطئه، وقال الحافظ ابن حجر: صدوق يخطئ. انظر: =\n⦗١٦٥⦘ = التاريخ ٢/ ٥١٩، والتاريخ الكبير ١/ ت ٢٧٨، وثقات العجلي ص ٤٠٤، والجرح والتعديل ٧/ ٢٦٨، والثقات ٠/ ٥٢، والكامل ٦/ ٢٢٩، وتهذيب الكمال ٢٥/ ٣٠٨، والكاشف ٢/ ١٧٦، ومن تكلم فيه وهو موثق ص ١٦٢، والميزان ٣/ ٥٦٩، والمغني ٢/ ٥٨٧، والتقريب، ص ٤٨١.\n(^٣) \"خير صفوف الرجال\" أي أكثرها أجرًا، \"وشرها\" أي أقلها أجرًا، وفي النساء بالعكس، فأما صفوف الرجال فهي على عمومها فخيرها أولها أبدًا وشرها آخرها أبدًا، وأما صفوف النساء فالمراد بالحديث صفوف النساء اللواتي يصلين مع الرجال، وأما إذا صلين متميزات لا مع الرجال فهن كالرجال. وقيل: يمكن حمل الحديث في صفوف النساء على إطلاقه لمراعاة الستر فتأمل. انظر: شرح النووي ٤/ ١١٩، وحاشية السندي ٢/ ٤٢٨.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن زهير بن حرب، عن جرير، عن سهيل به.\nانظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ برقم ١٣٢، ١/ ٣٢٦. وقد تابع سهيلا العلاء عن أبيه، عن أبي هريرة ﵁ عند ابن ماجه برقم ١٠٠٠، وابن عجلان، عن أبيه، عن أبي هريرة عند البيهقي ٣/ ٩٨، وله شواهد من حديث أبي سعيد الخدري ﵁ عند ابن خزيمة برقم ١٥٦٢ وابن ماجه برقم ١٠٠١، ولفظه موافق للفظ المصنف ومن حديث ابن عباس ﵄ عند الطبراني برقم ١١٤٩٧، ١١/ ١٦٢ وأبي أمامة ﵁ عند الطبراني -أيضا-، برقم ٧٦٩٢، ٨/ ١٦٥.\n(^٥) بهامش \"ك\": \"بلغ في التاسع على الشيخ حسن الصقلي نفع الله بعلمه للفقيه شهاب الدين أحمد اللخمي وسمع جماعة منهم العبد محمد بن أحمد بن عثمان وأخوه وابن أخي صهره\".","vol":"4","page":164},{"text":"١٤١٣ - حدثنا أبو داود السجستاني (^١)، نا محمد بن الصباح البزاز (^٢)، نا خالد (^٣)، وإسماعيل بن زكريا (^٤)، عن سهيل بن أبي صالح (^٥)، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"خير صفوف الرجال أولها، وشرها آخرها، وخير صفوف النساء آخرها وشرها أولها\" (^٦).\n_________\n(^١) وفي \"ك\": \"السجزي\".\n(^٢) أبو جعفر الدولأبي البغدادي. والبزاز لم يذكر في \"ك\".\n(^٣) هو ابن عبد الله الواسطي الطحان.\n(^٤) هو إسماعيل بن زكريا بن مرة الخُلْقاني شَقُوصا.\n(^٥) \"ابن أبي صالح\" لم يذكر في \"ك\".\n(^٦) انظر: الحديث ١٤١٢ السابق وتخريجه، وهو في سنن أبي داود برقم ٦٧٨، كتاب الصلاة، باب صف النساء …، ١/ ٤٣٨.","vol":"4","page":166},{"text":"١٤١٤ - حدثنا ابن أبي رجاء، نا وكيع، عن سفيان، عن أبي حازم (^١)، عن سهل بن سعد (^٢) ﵁، قال: رأيت الرجال عاقدي أُزُرهم في أعناقهم (^٣) من ضيق الأزر خلف (^٤) رسول الله ﷺ كأنّهم الصبيان،\n⦗١٦٧⦘ قال: فقال قائل (^٥): يا معشر النساء، لا ترفعن رؤوسكن حتى يرفع الرجال (^٦).\n_________\n(^١) هو سلمة بن دينار الأعرج.\n(^٢) هو سهل بن سعد بن مالك بن خالد الأنصاري الخزرجي الساعدي أبو العباس له ولأبيه صحبة مشهور، وهو آخر من مات بالمدينة من الصحابة، مات سنة ٩١ هـ وقيل قبلها بثلاث ﵁. انظر: الاستيعاب ٢/ ٩٥، والإصابة ٢/ ٨٨.\n(^٣) هكذا في جميع النسخ وصحيح مسلم وسنن أبي داود برقم ٦٣٠، وفي صحيح البخاري: \"على أعناقهم\".\n(^٤) (ك ١/ ٣١١).\n(^٥) هكذا في جميع النسخ وصحيح مسلم وسنن أبي داود، وفي صحيح البخاري: \"قال\" فقط، ونقل الحافظ عن الكرماني أنّ فاعل \"قال\" هو النبي ﵇، ثم قال: وفي رواية \"فقال قائل\". فكأن النبي ﷺ أمر من يقول لهنّ ذلك، ويغلب على الظن أنَّه بلال ﵁. انظر: الفتح ١/ ٤٣٧.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. انظر: صحيحه، كتاب الصلاة، باب أمر النساء المصليات وراء الرجال ألا يرفعن رؤسهن من السجود حتى يرفع الرجال برقم ١٣٣، ١/ ٣٢٦.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد عن يحيى عن سفيان به. انظر: صحيحه، كتاب الصلاة باب إذا كان الثوب ضيقًا برقم ٣٦٢، ١/ ٤٧٣.","vol":"4","page":166},{"text":"١٤١٥ - حدثنا علي بن حرب، نا أبو داود الحفري، عن (^١) سفيان، عن أبي حازم، عن سهل بن سعد، قال: رأيت الرجال عاقدي أزرهم في أكتافهم كأنّهم الصبيان، وقال: أو قيل للنساء؛ لا ترفعن رؤوسكن حتى يستوي الرجال جلوسًا (^٢).\n_________\n(^١) وفي \"ك\" \"ثنا\".\n(^٢) انظر: الحديث ١٤١٤ السابق وتخريجه.","vol":"4","page":167},{"text":"<span data-type='title' id=toc-264>باب (^١) بيان إيجاب قيامة (^٢) الصف (^٣) وأن تسوية الصف من تمام الصلاة والتشديد في ترك تسويته، وإيجاب إتمام الصف الأول ثم الذي يليه.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) هكذا في جميع النسخ، والصواب: \"إقامة\".\n(^٣) وفي \"ك\" \"الصفوف\".","vol":"4","page":168},{"text":"١٤١٦ - حدثنا نصر بن مرزوق (^١)، نا أسد بن موسى، سمعت شعبة يقول: كان همّي من الدنيا شفتي قتادة، فإذا قال: سمعت كتبت وإذا قال: \"قال\"، تركت. وإنه حدّثني بهذا عن أنس [بن مالك] (^٢) ﵁ يعني حديث النبي ﷺ: \"سوّوا صفوفكم فإن تسوية الصفوف من تمام الصلاة\" فلم أسأله أسمعته مخافة أن يفسده علي (^٣).\n_________\n(^١) هو أبو الفتح المصري، قال ابن أبي حاتم: صدوق. انظر: الجرح والتعديل ٨/ ٤٧٢.\n(^٢) الزيادة من \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، وابن بشار، كلاهما، عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ، برقم ١٢٤، ١/ ٣٢٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي الولد، عن شعبة به. انظر: صحيحه، كتاب الأذان، باب إقامة الصف من تمام الصلاة برقم ٧٢٣، ٢/ ٢٠٩ مع الفتح.\nوقال الحافظ ابن حجر -رحمه الله تعالى-: وزاد الإسماعيلي من طريق أبي داود الطيالسي قال: سمعت شعبة يقول: داهنت في هذا الحديث لم أسأل قتادة أسمعته من أنس أو لا؟ انتهى. كما ذكره المصنف في هذا الإسناد-، ثم قال الحافظ: ولم أره عن =\n⦗١٦٩⦘ = قتادة إلا معنعًا، ولعل هذا هو السر في إيراد البخاري لحديث أبي هريرة معه في الباب تقوية له. انتهى. انظر: الفتح ٢/ ٢٠٩.\nوالحديث الذي أشار إليه يأتي برقم ١٤١٨ في هذا الباب.","vol":"4","page":168},{"text":"١٤١٧ - حدثنا الصغاني، أنا أبو النضر، ح\nوحدثنا يونس بن حبيب، نا أبو داود قالا: نا شعبة، عن قتادة، عن أنس ﵁ قال: قال رسول الله ﷺ: \"سووا صفوفكم؛ فإنّ تسوية الصفوف من تمام الصلاة\" (^١).\n_________\n(^١) انظر: الحديث ١٤١٦ السابق وتخريجه.","vol":"4","page":169},{"text":"١٤١٨ - حدثنا السلمي ومحمد بن إسحاق بن الصباح الصنعاني (^١)، قالا: نا عبد الرزاق، أنا معمر، عن همام بن منبّه، قال: هذا ما حدثنا أبو هريرة ﵁ عن رسول الله ﷺ قال: \"أقيموا الصف في الصلاة فإن إقامة الصف -قال السلمي: من حسن الصلاة، وقال ابن الصباح: - من تمام الصلاة\" (^٢).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع عن عبد الرزاق به، انظر: صحيحه، كتاب الصلاة باب تسوية الصفوف وإقامتها برقم ١٢٦، ١/ ٣٢٤ وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن محمد، عن عبد الرزاق به. انظر: صحيحه، كتاب الأذان، باب إقامة الصف من تمام الصلاة برقم ٧٢٢، ٢/ ٢٠٨ مع الفتح. وهو في مصنف عبد الرزاق برقم ٢٤٢٤، ٢/ ٤٤.","vol":"4","page":169},{"text":"١٤١٩ - حدثنا حكيم بن يحيى المَتُّوثي (^١)، نا أبو كامل، نا عبد الوارث، نا عبد العزيز بن صهيب، عن أنس بن مالك ﵁ قال: قال رسول الله ﷺ: \"أتموا الصف، فإنّي أراكم خلف ظهري\" (^٢).\n_________\n(^١) المتوثى -بفتح الميم وضم التاء المشددة وسكون الواو، وفي آخرها ثاء مثلثة- نسبة إلى متوث بلدة بين قرقوب وكور الأهواز. انظر: اللباب ٣/ ١٦٢. ولم أقف عليه.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن شيبان بن فروخ، عن عبد الوارث به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ برقم ١٢٥، ١/ ٣٢٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي معمر، عن عبد الوارث به. انظر: صحيحه، كتاب الأذان، باب تسوية الصفوف عند الإقامة وبعدها برقم ٧١٨، ٢/ ٢٠٧.","vol":"4","page":170},{"text":"١٤٢٠ - حدثنا محمد بن عبد الحكم القطري بالرملة (^١)، نا آدم -يعني (^٢) ابن أبي إياس-، نا حماد بن سلمة، عن حميد، عن أنس، وثابت، عن أنس ﵁ قال: كان النبي ﷺ يقول: \"استووا، استووا، فوالذي نفس محمد بيده إنّي لأراكم من خلفي كما (^٣) أراكم من بين يديّ\". وزاد حميد في حديثه: \"وتراصّوا\" (^٤).\n_________\n(^١) الرملة: مدينة عظيمة بفلسطين، وكانت قصبتها قد اندثرت. انظر: معجم البلدان ٣/ ٧٩، والمعالم الأثيرة ص ١٣٠.\n(^٢) \"يعني\" لم يذكر في \"ك\".\n(^٣) (ك ١/ ٣١٢).\n(^٤) وقد أخرجه أبو يعلى الموصلي -رحمه الله تعالى- عن عبد الرحمن، عن حماد بن سلمة، عن ثابت وحميد، عن أنس ﵁ به. انظر: مسنده برقم ٣٢٩١، وعنده: \"استووا مرتين أو ثلاثًا\". =\n⦗١٧١⦘ = وأخرجه البخاري -رحمه الله تعالى- عن أحمد بن أبي رجاء، عن معاوية بن عمرو، عن زائدة بن قدامة، عن حميد به. وصرح حميد بالتحديث عن أنس ﵁. انظر: صحيحه برقم ٧١٩، كتاب الأذان، باب إقبال الإمام على الناس عند تسوية الصفوف ٢/ ٢٠٨، وأخرجه النسائي، عن أبي بكر بن نافع، عن بهز بن أسد، عن حماد بن سلمة به. انظر: المجتبى كتاب الإمامة، باب كم مرة يقول استووا؟ برقم ٨١٢، ١/ ٤٢٥. وانظر الحديث ١٤١٩ السابق وتخريجه أيضا.","vol":"4","page":170},{"text":"١٤٢١ - حدثنا سليمان بن سيف، نا محاضر، ح\nوحدثنا الحسن بن علي (^١) بن عفان، نا ابن نمير، نا (^٢) الأعمش، عن المسيّب بن رافع، عن تميم بن طرفة (^٣)، عن جابر بن سمرة ﵄ قال: خرج علينا رسول الله ﷺ، ونحن في الصلاة (^٤)، فقال: \"ألا تصفون كما تصف الملائكة الذين عند ربهم\"؟ فقالوا: يا رسول الله، كيف تصف الملائكة الذين عند ربهم؟ قال: \"تتمون الصفوف المقدمة، وتتراصّون في الصف\".\nزاد محاضر قال: ودخل علينا، ونحن جلوس في\n⦗١٧٢⦘ المسجد فقال: \"ما لي أراكم عزين؟ (^٥) \" (^٦).\n_________\n(^١) \"ابن علي\" لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\". وفي \"ك\": \"أبنا\". وقبلها \"قال\"، والصواب: قالا.\n(^٣) طرفة -بفتح الطاء المهملة والراء والفاء- انظر: توضيح المشتبه ٦/ ٢٤، والتقريب، ص ١٣٠.\n(^٤) هكذا في \"الأصل\" وفي \"ك\": \"قال: خرج علينا رسول الله ﷺ المسجد قال ودخل علينا ونحن في الصلاة\" وهو خطأ.\n(^٥) عزين أي الحلقة المجتمعة من الناس، وجماعات في تفرقة. انظر: الصحاح ٦/ ٢٤٢٥، والمصباح المنير ص ١٥٥، والنهاية ٣/ ٢٣٣.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة وأبي كريب كلاهما عن أبي معاوية، عن الأعمش به. انظر: صحيحه، كتاب الصلاة باب الأمر بالسكون في الصلاة … إلخ برقم ١١٩، ١/ ٣٢٢.","vol":"4","page":171},{"text":"١٤٢٢ - حدثنا يزيد بن سنان، نا أبو عامر العقدي، ح\nوحدثنا إبراهيم بن مرزوق، نا وهب بن جرير، ح\nوحدثنا الصغاني، نا هاشم بن القاسم، ح\nوحدثنا أبو قلابة، نا بشر بن عمر (^١)، قالوا: حدثنا شعبة، عن عمرو بن مرة (^٢)، عن سالم بن أبي الجعد، سمعت النعمان بن بشير ﵄ يقول: سمعت النبي ﷺ يقول: \"لتسوّوا (^٣) صفوفكم في صلاتكم أو ليخالفن الله بين وجوهكم\" (^٤).\n⦗١٧٣⦘ وقال بعضهم: \"لتسوّن\" (^٥) (^٦).\n_________\n(^١) هو بشر بن عمر بن الحكم أبو محمد الزهراني البصري.\n(^٢) أبو عبد الله المرادي الكوفي.\n(^٣) هكذا في جميع النسخ، ولعله بلام الأمر المكسورة، وفي صحيح مسلم والبخاري -رحمهما الله-: \"لتسوّنّ\".\n(^٤) المراد أن كلّا منهم يصرف وجهه عن الآخر، ويوقع بينهم التباغض، فإن إقبال الوجه على الوجه من أثر المودة والألفة، وقيل: المراد تحويل الوجوه إلى الأدبار، وقيل: تغيير صورها إلى صور أخرى. انظر: النهاية ٢/ ٦٧، وشرح النووي ٤/ ١١٨، والفتح ٢/ ٢٠٧.\n(^٥) هكذا في \"الأصل\" وفي \"ك\": \"لتسوون\"، بواوين. انظر: الفتح ٢/ ٢٠٧.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار كلهم عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة باب تسوية الصفوف وإقامتها … إلخ، برقم ١٢٧، ١/ ٣٢٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي الوليد هشام بن عبد الملك، عن شعبة به. انظر: صحيحه، كتاب الأذان، باب تسوية الصفوف عند الإقامة وبعدها برقم ٧١٧، ٢/ ٢٠٦ مع الفتح.","vol":"4","page":172},{"text":"١٤٢٣ - حدثنا علي بن حرب، نا عبد الله بن بكر -يعني (^١) السهمي-، عن حاتم بن أبي صغيرة (^٢)، وعمر بن سعد، [يعني أبا داود الحفري] (^٣)، عن سفيان، كلاهما (^٤)، عن سماك بن حرب، عن النعمان بن بشير ﵄ قال: كان النبيّ ﷺ يسوي الصفوف مثل القداح (^٥)، أو مثل الرماح، حتى إذا رآنا قد عقلنا أبصر رجلًا خارجًا\n⦗١٧٤⦘ فقال: \"لتسونّ صفوفكم أو ليخالفن الله بين وجوهكم أو قلوبكم\" (^٦).\n_________\n(^١) \"يعني \"لم يذكر في \"ك\".\n(^٢) أبو صغيرة -بفتح أوله كسر الغين المعجمة، وسكون المثناة تحت وفتح الراء تليها هاء- اسمه مسلم. انظر: توضيح المشتبه ٥/ ٤٢٨، والتقريب، ص ١٤٤.\n(^٣) ما بين المعقوفتين لم يذكر في \"الأصل\". وهذه الجملة جملة \"وعمر بن سعد … \" معطوفة على جملة \"حدثنا عبد الله بن بكر … \".\n(^٤) أي حاتم بن أبي صغيرة وسفيان الثوري.\n(^٥) القداح -بكسر القاف- جمع قدح -بكسر القاف وسكون الدال المهملة- وهو السهم قبل أن يراش ويركب نصله، أي مثل السهم لشدة استوائها واعتدالها. انظر: =\n⦗١٧٤⦘ = الصحاح ١/ ٣٩٤، والقاموس المحيط ص ٢١٤، والمصباح المنير ص ١٧٨، وشرح النووي ٤/ ١١٨، وتاج العروس ٧/ ٢٨، ٢٩.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن أبي خيثمة، عن سماك بن حرب به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ، برقم ١٢٨، ١/ ٣٢٤، وعنده: \"بين وجوهكم\"، بدون شك، وانظر الحديث ١٤٢٢ السابق أيضًا.","vol":"4","page":173},{"text":"١٤٢٤ - [حدثنا أبو داود السجزي، نا عبيد الله بن معاذ، نا خالد بن الحارث، نا حاتم بن أبي صغيرة، عن سماك، عن النعمان بن بشير ﵁ قال: كان رسول الله ﷺ يسوّي صفوفنا إذا قمنا للصلاة، فإذا استوينا كبّر] (^١).\n_________\n(^١) انظر: الحديث ١٤٢٣ السابق، وتخريجه. وهو في سنن أبي داود برقم ٦٦٥، كتاب الصلاة، باب تسوية الصفوف، ١/ ٤٣٢. وهذا الحديث لم يذكر في \"الأصل\"، وهو في بقية النسخ.","vol":"4","page":174},{"text":"١٤٢٥ - حدثنا عباس الدوري، نا شبابة، ح\nوحدثنا عمار بن رجاء، نا يزيد بن هارون، وأبو داود، ح\nوحدثنا علي بن حرب، نا سعيد بن عامر، ح\nوحدثنا الصغاني، أنا (^١) أبو النضر كلهم عن (^٢) شعبة، عن سماك بن\n⦗١٧٥⦘ حرب (^٣)، عن النعمان بن بشير ﵄، قال: كان رسول الله ﷺ يسوّي الصف حتى يجعله كالقِدْح. -وذكر الحديث- \"أو ليخالفن الله بين وجوهكم\" (^٤).\n_________\n(^١) هكذا في \"الأصل\" وفي \"ك\": ثنا.\n(^٢) (ك ١/ ٣١٣).\n(^٣) \"ابن حرب\" لم يذكر في \"ك\".\n(^٤) انظر: الحديث ١٤٢٣ السابق وتخريجه. ووقع هنا \"بين وجوهكم\"، بدون شك كما عند صحيح مسلم -رحمه الله تعالى-.","vol":"4","page":174},{"text":"<span data-type='title' id=toc-265>باب بيان (^١) إيجاب تقدم أولي الأحلام والنهى من الإمام، ثمّ الذين يلونهم، ثمّ كذلك، وحظر التأخّر عن الإمام، وإيجاب التقرّب منه على قدر الإمكان، وأنّ (^٢) الإمام يقول في خلفه: استووا.</span>\n_________\n(^١) (بيان) لم يذكر في \"ك\"٢٣٠٣٠.\n(^٢) وفي \"ك\" \"فإن\"، وهو خطأ.","vol":"4","page":176},{"text":"١٤٢٦ - حدثنا علي بن حرب، نا عبد الله بن إدريس، وأبو معاوية، وكيع، ومحمد بن عبيد، عن الأعمش، عن عُمارة بن عُمَيْر (^١)، عن أبي معمر (^٢)، عن أبي مسعود ﵁ قال: كان النبيّ ﷺ يمسح مناكبنا في الصلاة ويقول: \"لا تختلفوا فتختلف قلوبكم، لِيَلِني منكم ذووا الأحلام والنهى ثم الذين يلونهم، ثم الذين يلونهم\". قال أبو مسعود ﵁: فأنتم اليوم أشد اختلافًا (^٣).\n_________\n(^١) التيمي الكوفي.\n(^٢) هو عبد الله بن سَخْبَرة -بفتح المهملة وسكون المعجمة وفتح الموحدة- الأزدي، أبو معمر الكوفي، \"ثقة من الثانية\"، مات في إمارة عبيد الله بن زياد. انظر توضيح المشتبه، ٥/ ٦٧، والتقريب، ص ٣٠٥.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عبد الله بن إدريس وأبي معاوية، وكيع به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها برقم ١٢٢، ١/ ٣٢٣.","vol":"4","page":176},{"text":"١٤٢٧ - حدثنا الحسن بن عفان، نا أبو أسامة، ح\nوحدثنا عباس الدوري، نا أبو يحيى الحماني، قالا: نا الأعمش بإسناده مثله ولم يذكر قول أبي مسعود ﵁ (^١).\n_________\n(^١) انظر: الحديث ١٤٢٦ السابق وتخريجه.","vol":"4","page":177},{"text":"١٤٢٨ - حدثنا الصغاني، نا أبو النعمان، نا يزيد بن زريع، نا خالد الحَذّاء، عن أبي معشر -واسمه زياد بن كُلَيْب (^١) -، عن إبراهيم (^٢)، عن علقمة، عن عبد الله ﵁، عن النبي ﷺ قال: \"ليَلِيني (^٣) منكم أولوا الأحلام والنهى، ثم الذين يلونهم، * ثم الذين يلونهم، و* (^٤) لا تختلفوا فتختلف قلوبكم، وإيّاكم وهيشات (^٥)\n⦗١٧٨⦘ الأسواق\" (^٦).\n_________\n(^١) الحنظلي الكوفي.\n(^٢) هو ابن يزيد النخعي.\n(^٣) هكذا في جميع النسخ بإثبات الياء، قال النووي -رحمه الله تعالى- هو بكسر اللامين وتخفيف النون من غير ياء قبل النون، ويجوز إثبات الياء مع تشديد النون على التوكيد. انتهى. وهناك وجه آخر وهو إثبات الياء وسكونها من باب إجراء المعتلّ مجرى الصحيح فأثبت الياء واكتفى بتقدير حذف الضمة التي كان ثبوتها منويًّا في الرفع. وإثبات حرف العلة في مثل هذا كثير في الحديث. انظر: شرح النووي ٤/ ١١٦، وتعليق الشيخ أحمد شاكر على جامع الترمذي ١/ ٤٤٠.\n(^٤) ما بين النجمين سقط من \"ك\".\n(^٥) هكذا في \"ك\" وصحيح مسلم. وفي \"الأصل\" \"وهوشات\"، قال الأصمعي: الهيشة مثل الهوشة، وقال الزبيدي: الهوشة، الفتنة والهيج والاضطراب والهرج، وفي حديث ابن مسعود ﵁: \"إياكم وهوَشات الأسواق\". ورواه بعضهم \"هَيَشات\"، بالياء أي فتنها =\n⦗١٧٨⦘ = وهيجها. انظر: الصحاح ٣/ ١٠٢٨، وتاج العروس ١٧/ ٤٦٧.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن حبيب الحارثي، وصالح بن حاتم بن وردان كلاهما عن يزيد بن زريع به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوت وإقامتها برقم ١٢٣، ١/ ٣٢٣. وفي رواية المصنف -رحمه الله تعالى- التصريح باسم أبي معشر وذلك من فوائده.","vol":"4","page":177},{"text":"١٤٢٩ - حدثنا أيوب بن إسحاق بن سافري، نا محمد بن عبد الله الرقاشي (^١)، نا بشر بن منصور (^٢)، عن الجريري، عن أبي نضرة، عن أبي سعيد ﵁ قال: رأى رسول الله ناسًا في مؤخر المسجد فقال: \"لا يزال قوم يتأخرون حتى يؤخّرهم الله؛ ادنوا منّي فائتموا بي، وليأتمّ بكم مَن بعدكم\" (^٣).\n_________\n(^١) هو أبو عبد الله البصري والد أبي قلابة الرقاشي.\n(^٢) أبو محمد السليمي -بفتح السين المهملة وبعد اللام تحتانية- الأزدي، هكذا ضبطه ابن الأثير، وابن ناصر الدين، وابن حجر، وقيده السمعاني بضم السين فخطأه ابن الأثير.\nانظر: الأنساب ٣/ ٢٨٨، واللباب ٢/ ١٣٣ - ١٣٤، وتوضيح المشتبه ٥/ ١٥٧، والتقريب، ص ١٢٤، والمترجم له أحد الثقات الأثبات اتفق الأئمة على توثيقه وقال الحافظ ابن حجر: صدوق عابد زاهد اهـ. فهو ثقة مأمون ثبت ولا ينزل إلى مرتبة صدوق والله ﷾ أعلم. انظر: تهذيب الكمال ٤/ ١٥١، والكاشف ١/ ٢٧٠.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن عبد الرحمن الدارمي، عن محمد بن عبد الله الرقاشي به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ برقم ١٣٠، ١/ ٣٢٥. =\n⦗١٧٩⦘ = وبشر بن منصور لم يذكر من الذين سمعوا من الجريري لا قبل الاختلاط ولا بعده، ولكن قد تابعه أبو سلمة -منصور بن سلمة- الخزاعي عن أبي الأشهب، عن أبي نضرة، به. انظر: الحديث ١٤٣٠ التالي، وتخريجه.","vol":"4","page":178},{"text":"١٤٣٠ - حدثنا محمد بن إسحاق الصغاني، نا أبو سلمة الخزاعي (^١)، أنا أبو الأشهب (^٢)، عن أبي نضرة، عن أبي سعيد الخدري ﵁ أنّ النبي ﷺ قال: \"ائتمّوا بي، وليأتم بكم مَن بعدكَم؛ فإنّه لا يزال قوم يتأخرون حتى يؤخرهم الله تعالى\" (^٣) (^٤).\n_________\n(^١) هو منصور بن سلمة بن عبد العزيز.\n(^٢) هو جعفر بن حيان العُطَاردي.\n(^٣) (ك ١/ ٣١٤).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن شيبان بن فروخ، عن أبي الأشهب به. انظر: صحيحه، كتاب الصلاة، باب تسوية الصفوف وإقامتها … إلخ برقم ١٣٠، ١/ ٣٢٥.","vol":"4","page":179},{"text":"<span data-type='title' id=toc-266>باب (^١) بيان إيجاب تقدم المصلي إلى سترة، وألا يدع أحدًا يمرّ بين يديه، يقتال المارّ بين يديه، والتشديد فيمن يمرّ بين يدي المصلي.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":180},{"text":"١٤٣١ - حدثنا الصغاني، نا سريج بن النعمان، نا محمد بن إسماعيل بن أبي فديك (^١)، ح\nوحدثنا أحمد بن الفرج الحمصي، نا ابن أبي فديك، عن الضحاك بن عثمان (^٢)، عن صدقة بن يَسَار (^٣)، عن عبد الله بن عمر ﵄ أنّ رسول الله ﷺ قال: \"إذا كان أحدكم يصلي فلا يَدَعْ أحدًا يمرّ بين يديه، فإن أبي فليقاتله (^٤)، فإن معه القرين\" (^٥).\nقال (^٦) سريج: اللعين (^٧).\n_________\n(^١) أبو فديك -بالفاء مصغر- أبو إسماعيل المدني.\n(^٢) هو الضحاك بن عثمان بن عبد الله أبو عثمان المدني الكبير.\n(^٣) الجزري نزيل مكة.\n(^٤) أي فليدافعه عن قبلته. انظر: التمهيد ٤/ ١١٨٩، والنهاية ٤/ ١٣، وإحكام الأحكام ١/ ٢٦٣، وشرح النووي ٤/ ١٦٦، والفتح ١/ ٥٨٣.\n(^٥) القرين: المصاحب، وقرين الإنسان مصاحبه من الملائكة والشياطين فقرينه من الملائكة بأمره بالخير ويحثه عليه، وقرينه من الشياطين بأمره بالشر ويحثه عليه. انظر: الصحاح ٦/ ٢١٨٢، والنهاية ٤/ ٥٤.\n(^٦) هكذا في \"الأصل\". وفي \"ك\": وقال بالواو.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن سعيد ومحمد بن رافع، كلاهما عن =\n⦗١٨١⦘ = محمد بن إسماعيل بن أبي فديك به. انظر: صحيحه، كتاب الصلاة، باب منع المار بين يدي المصلي، برقم ٢٦٠، ١/ ٣٦٣.","vol":"4","page":180},{"text":"١٤٣٢ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا الترمذي، عن القعنبي، عن مالك، عن زيد بن أسلم، عن عبد الرحمن بن أبي سعيد [الخدري] (^١)، عن أبي سعيد الخدري ﵁، أنّ رسول الله ﷺ قال: \"إذا كان أحدكم يصلي فلا يَدَعْ أحدًا يمرّ بين يديه وليدرأه ما استطاع؛ فإن أبى فليقاتله فإنَّما هو شيطان (^٢) \" (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) قال ابن حبان -رحمه الله تعالى-: ومعناه أن معه شيطانًا يأمره بذلك لا أن الرجل المسلم شيطان بدليل الرواية الأخرى، فإن معه القرين. اهـ وقد يقال: إنَّه على ظاهره. قال الجوهري: والشيطان معروف، وكل عات من الإنس والجن، والدواب شيطان.\nوقال القاضي عياض: وقد استمر كلام العرب في وصفهم كل قبيح من شخص أو غيره بالشيطان … انظر: صحيح ابن حبان برقم ٢٣٦٨، ١/ ٢٣٣، ونصب الراية ٢/ ٨٥، وشرح النووي ٤/ ٨٦٧، والفتح ١/ ٥٨٤.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب منع المارّ بين يدي المصلي برقم ٢٥٨، ١/ ٣٦٢.\nوهو في الموطأ -رواية الليثي- كتاب قصر الصلاة في السفر باب التشديد في أن يمر أحد بين يدي المصلي برقم ٣٣، ١/ ١٥٤.","vol":"4","page":181},{"text":"١٤٣٣ - حدثنا حمدان السلمي (^١)، نا عبد الله بن مسلمة [بن\n⦗١٨٢⦘ قعنب] (^٢) القعنبي (^٣)، نا عبد العزيز بن محمد (^٤) الدراوردي، عن زيد بن أسلم، عن عبد الرحمن بن أبي سعيد الخدري، عن أبي سعيد ﵁، أنّ النبيّ ﷺ قال: \"إذا كان أحدكم يصلي فلا يدع أحدًا يمرّ بين يديه، فإن أبي فليقاتله فإنّه شيطان\" (^٥).\n_________\n(^١) هو أحمد بن يوسف السلمي.\n(^٢) الزيادة من \"ك\".\n(^٣) النسبة لم تذكر في \"ك\".\n(^٤) في \"ك\" هنا زيادة \"يعني\".\n(^٥) انظر: الحديث ١٤٣٢ السابق وتخريجه.","vol":"4","page":181},{"text":"١٤٣٤ - حدثنا الصغاني، أنا أبو النضر، نا سليمان بن المغيرة (^١) عن حميد بن هلال (^٢)، عن أبي صالح، عن أبي سعيد الخدري ﵁[قال] (^٣): سمعت رسول الله ﷺ يقول: \"إذا صلى أحدكم فأراد (أحد) (^٤) أن يمر بين يديه فليدفع في نحره، فإن أبى فليقاتله فإنّه شيطان\" (^٥).\n_________\n(^١) أبو سعيد مولى القيسيين.\n(^٢) أبو نصر العدوي البصري.\n(^٣) \"قال\" لم يذكر في \"الأصل\".\n(^٤) وفي \"م\": \"أحدًا\" -بالنصب- وهو خطأ.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- مطولًا عن شيبان بن فروخ، عن سليمان بن المغيرة به. انظر: صحيحه، كتاب الصلاة، باب منع المار بين يدي المصلي برقم ٢٥٩، ١/ ٣٦٢. =\n⦗١٨٣⦘ = وأخرجه البخاري -رحمه الله تعالى- مطولًا كذلك عن آدم بن أبي إياس، عن سليمان بن المغيرة به. انظر: صحيحه، كتاب الصلاة، باب يرد المصلي من مر بين يديه، برقم ٥٠٩، ١/ ٥٨١.","vol":"4","page":182},{"text":"١٤٣٥ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب أن مالكًا حدثه عن أبي النضر (^١)، عن بسر بن سعيد، أنّ زيد بن خالد ﵁ أرسله إلى أبي جهيم ﵁ يسأله ماذا سمع من رسول الله ﷺ في المارّ بين يدي المصلي؟ فقال أبو جهيم ﵁: قال رسول الله ﷺ: \"لو يعلم المار بين يدي المصلي ماذا عليه لكان أن يقف أربعين (^٢) خير (^٣) له من أن يمرّ بين يديه\" (^٤). قال أبو النضر: لا أدري أربعين يومًا أو شهرًا أو سنة (^٥).\n_________\n(^١) هو سالم بن أبي أمية مولى عمر بن عبيد الله التيمي.\n(^٢) \"أربعين\" سقطت من \"م\".\n(^٣) هكذا في جميع النسخ وجامع الترمذي برقم ٣٣٦، وسنن أبي داود برقم ٧٠١، \"خير\" بالرفع على أنّها اسم كان وساغ الابتداء بها وهي نكرة لكونها موصوفة، وفي الموطأ والصحيحين: \"خيرًا\" -بالنصب- وهي خبر \"كان\". انظر: العارضة ٢/ ١٣١٢، والفتح ١/ ٥٨٥، وتعليق أحمد شكر على جامع الترمذي ٢/ ١٥٩.\n(^٤) (ك ١/ ٣١٥).\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب منع المار بين يدي المصلي برقم ٢٦١، ١/ ٣٦٣.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: =\n⦗١٨٤⦘ = صحيحه، كتاب الصلاة، باب إثم المار بين يدي المصلي برقم ٥١٠، ١/ ٥٨٤ مع الفتح وهو في الموطأ برواية الليثي، كتاب قصر الصلاة في السفر، باب التشديد في أن يمر أحد بين يدي المصلي برقم ٣٤، ١/ ١٥٤.","vol":"4","page":183},{"text":"١٤٣٦ - أخبرنا الدبري، أنا (^١) عبد الرزاق، أنا الثوري ومالك، عن أبي النضر، عن بسر بن سعيد، قال: أرسلني زيد بن خالد الجهني ﵁ إلى أبي جهيم الأنصاري ﵁ أسأله ما سمعت من رسول الله ﷺ يقول في الرجل يمر بين يدي المصلي؟ قال: سمعته يقول: \"لأن يقوم في مقامه أربعين خير له من أن يمر بين يدي المصلي\". قال: فلا أدري (^٢) قال أربعين سنة أو أربعين شهرًا أو أربعين يومًا (^٣).\n_________\n(^١) وفي \"ك\": \"ثنا\".\n(^٢) وفي \"ك\": \"لا أدري\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن هاشم بن حيان العبدي، عن وكيع، عن سفيان به. انظر: صحيه كتاب الصلاة، باب منع المار بين يدي المصلي ١/ ٣٦٤، وفي رواية المصنف -رحمه الله تعالى- بيان المتن المحال به على المتن المحال عليه وذلك من فوائد الاستخراج، وهو في مصنف عبد الرزاق برقم ٢٣٢٢، ٢/ ١٩.","vol":"4","page":184},{"text":"١٤٣٧ - حدثنا الصغاني، نا قبيصة، نا سفيان بمثله (^١).\n_________\n(^١) انظر: الحديث ١٤٣٦ السابق وتخريجه.","vol":"4","page":184},{"text":"١٤٣٨ - حدثنا بكار بن قتيبة، نا أبو عامر العقدي، نا سفيان الثوري، عن سالم أبي النضر، عن بسر بن سعيد، عن\n⦗١٨٥⦘ أبي الجهيم الأنصاري، سمعت النبي ﷺ يقول: \"لأن يقوم أربعين في مقامه خير له من أن يمرّ بين يديه\". قال: لا أدري أربعين يومًا، أو أربعين شهرًا، أو أربعين سنة (^١).\n_________\n(^١) انظر: الحديث ١٤٣٧ السابق، وتخريجه. وموقع هذا الحديث في \"ك\" بعد الحديث التالي.","vol":"4","page":184},{"text":"١٤٣٩ - ز- حدثنا يونس بن عبد الأعلى، نا سفيان بن عيينة، عن أبي النضر، عن بسر، أرسله أبو الجهيم ابن أخت أبي بن كعب ﵄ إلى زيد بن خالد ﵁ يسأله ما سمعته (^١) من النبيّ ﷺ؟ كذا قال يونس عن سفيان (^٢) (^٣).\n_________\n(^١) وفي \"ك\": \"ما سمعت\".\n(^٢) \"بهامش \"ك\" \"بلغ علي بن محمد المهراني قراءة على سيدنا قاضي القضاة أيده الله في المجلس التاسع ولله الحمد\".\n(^٣) وقد أخرجه الدارمي ١/ ٣٢٩، وابن ماجه برقم ٩٤٤، والطحاوي (٨٤) كلهم من طرق عن ابن عيينة به. كما هو موجود عند المصنف -رحمه الله تعالى- حيث إن المرسِل أبو جهيم والمرسَل إليه زيد بن خالد عكس ما رواه مالك، والثوري في حديث ١٤٣٥، ١٤٣٦ السابقين.\nوقد سئل ابن معين -رحمه الله تعالى- عن رواية ابن عيينة هذه فقال: خطأ وإنَّما هو أرسلني زيد إلى أبي جهيم كما قال مالك -رحمه الله تعالى-، وقال الحافظ أبو عمر بن عبد البر: وروى ابن عيينة هذا الحديث مقلوبًا، عن أبي النضر فجعل في موضع زيد بن خالد أبا جهيم، وفي موضع أبي جهيم زيد بن خالد، والقول عندنا قول مالك، وقد تابعه الثوري وغيره. =\n⦗١٨٦⦘ = وغلّط أيضًا الحافظ المزي هذه الرواية، ولكن قد أخرجها ابن خزيمة في صحيحه برقم ٨١٣ من طريق عليّ بن خشرم عن ابن عيينة، عن سالم أبي النضر بمثل حديث مالك والثوري. والله ﷾ أعلم. انظر: التمهيد ٢١/ ١٤٦، ١٤٧، وتحفة الأشراف ٩/ ١٤٠، والفتح ١/ ٥٨٤، وصحيح ابن حبان ٦/ ١٣١، ونصب الراية ٢/ ٧٩.","vol":"4","page":185},{"text":"<span data-type='title' id=toc-267>باب (^١) بيان مقدار السترة التي لا يضر المصلي من يمر بين يديه من ورائها، فإذا صلى إلى غير سترة (^٢) قطع عليه صلاته المرأة والحمار والكلب إذا مرّوا بين يديه، والدليل على أنّ الخط لا ينفعه ولا يكون له سترة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\": \"السترة\" -بالتعريف-.","vol":"4","page":187},{"text":"١٤٤٠ - حدثنا محمد بن عبد الرحمن الجعفي ابن أخي حسين الجعفي، قال: نا حسين (^١) الجعفي، ح\n* وحدثنا يزيد بن سنان، نا عبد الرحمن بن مهدي، ح\nوحدثنا الصغاني، نا يحيى بن أبي بكير، ح* (^٢)\nوحدثنا أبو داود الحراني، نا أبو الوليد، قالوا: نا زائدة، عن سماك، عن موسى بن طلحة، عن أبيه، عن النبيّ ﷺ قال: \"ليجعل أحدكم بين يديه مثل مؤخرة (^٣) الرحل ثم (ليصلي) (^٤) \".\n⦗١٨٨⦘ وفي حديث الجعفي قال: \"بينه وبين القبلة مؤخرة الرحل ثم لا يضرّه مَن مرّ بين يديه\" (^٥).\nورواه أبو الأحوص عن سماك (^٦)، وقال أيضًا: \"ولا يضره من مرّ بين يديه\" (^٧).\n_________\n(^١) هو الحسين بن علي بن الوليد.\n(^٢) ما بين النجمين سقط من \"م\".\n(^٣) قال النووي -رحمه الله تعالى-: المؤخرة -بضم الميم كسر الخاء وهمزة ساكنة-. ويقال: بفتح الحاء مع فتح الهمزة وتشديد الخاء، ويقال: -بإسكان الهمزة وتخفيف الخاء، ويقال: آخرة الرحل بهمزة ممدودة كسر الخاء، فهذه أربع لغات، وهي العود الذي في آخر الرحل. انظر: مشارق الأنوار ١/ ٢١، شرح النووي ٤/ ١٦١.\n(^٤) وفي \"ك\" \"ليصل\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير وإسحاق بن إبراهيم، عن عمر بن عبيد الطنافسي، عن سماك بن حرب به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤٢، ١/ ٣٥٨.\n(^٦) (ك ١/ ٣١٦).\n(^٧) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن يحيى بن يحيى، وقتيبة بن سعيد، وأبي بكر بن أبي شيبة، عن أبي الأحوص به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤١، ١/ ٣٥٨.\nوسماك قد ساء حفظه بأخرة، وهو مدار الحديث، ولكن يشهد له حديث أمّ المؤمنين عائشة ﵂ عند مسلم -رحمه الله تعالى- برقم ٢٤٣، ١/ ٢٥٨ وغيره، وهو التالي لهذا الحديث. والله أعلم.","vol":"4","page":187},{"text":"١٤٤١ - حدثنا عباس الدوري، وابن أبي مسرة قالا: نا المقرئ (^١)، نا حيوة، عن أبي الأسود (^٢)، عن عروة، عن عائشة ﵂ عن النبيّ ﷺ أنَّه سئل في غزوة تبوك عن سترة المصلي فقال: \"مثل مؤخرة الرحل\" (^٣).\n⦗١٨٩⦘ ورواه ابن عوف (^٤)، عن المقرئ، عن حيوة وسعيد بن أبي أيوب، عن أبي الأسود بمثله (^٥).\n_________\n(^١) هو عبد الله بن يزيد.\n(^٢) هو محمد بن عبد لرحمن بن نوفل يتيم عروة.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن عبد الله بن =\n⦗١٨٩⦘ = يزيد، به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤٤، ١/ ٣٥٩.\n(^٤) هو محمد بن عوف الطائي الحمصي. وفي \"ك\" \"رواه ابن عوف\"، بدون الواو.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن عبد الله بن يزيد به.\nانظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤٣، ١/ ٣٥٨.","vol":"4","page":188},{"text":"١٤٤٢ - حدثنا ابن أبي مسرة، نا سعيد بن منصور، نا هشيم، عن يونس (^١)، ومنصور (^٢)، عن حميد بن هلال، عن عبد الله بن الصامت، عن أبي ذرّ ﵁ قال: قال النبيّ ﷺ: \"لا يقطع الصلاة شيء إذا كان بين يديك كآخرة الرحل أو واسطة الرحل\" وقال (^٣): \"يقطع الصلاة المرأة والحمار، والكلب الأسود\".\nقلت: يا أبا ذرّ، ما بال الأسود من الأحمر من الأبيض؟ قال: يا ابن أخي، سألتني عما سألت رسول الله ﷺ عنه (^٤)؟ فقال: \"إنّ الكلب الأسود هو شيطان\" (^٥).\n_________\n(^١) هو ابن عبيد بن دينار العبدي.\n(^٢) هو ابن زاذان الواسطي.\n(^٣) وفي \"ك\" \"قال\": بدون الواو.\n(^٤) \"عنه\" لم يذكر في \"ك\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وزهير بن حرب كلاهما عن إسماعيل بن علية، عن يونس به. انظر: صحيحه، كتاب الصلاة، باب =\n⦗١٩٠⦘ = قدر ما يستر المصلي، برقم ٢٦٥، ١/ ٣٦٥. ولكن ليس عنده \"أو كواسطة الرحل\"، وهي مذكورة في جامع الترمذي برقم ٣٣٨، ١/ ١٦١، أخرجها عن أحمد بن منيع عن هشيم به، كما عند المصنف -رحمه الله تعالى-، وعند مسلم أيضًا \"من الكلب الأصفر\" بدل \"الأبيض\" كما هو عند المصنف والإمام الترمذي.\nوقد جاءت أحاديث متعارضة في قطع الصلاة بمرور المرأة والحمار، والكلب الأسود بين يدى المصلي، فثبت في صحيح مسلم وغيره من حديث أبي ذر، وأبي هريرة وغيرهما \"يقطع الصلاة المرأة، والحمار، والكلب الأسود إذا لم يكن بين يديه كآخرة الرحل\" وثبت في الصحيحين وغيرهما أنّ النبيّ ﷺ كان يصلي من الليل وأم المؤمنين عائشة ﵂ معترضة بينه وبين القبلة اعتراض الجنازة. وروى من حديث أبي سعيد الخدري، وابن عمر، وأبي أمامة، وأنس، وجابر بن عبد الله ﵁ عند أبي داود برقم ٧١٩، والدارقطني ١/ ٣٦٦ والبيهقي ٢/ ٢٧٨، والطبراني في الكبير ٨/ ١٦٥ برقم ٧٦٨٨ مرفوعًا: \" لا يقطع الصلاة شيء، وادرؤا ما استطعتم، فإنَّما هو شيطان\"، ولكنه ضعيف، وقد ضعفه ابن حزم، وابن الجوزي، والنووي، وشيخ الإسلام ابن تيمية، وابن حجر في الفتح، والشيخ الألباني، إلا أن الحافظ ابن حجر حسنه من طريق أنس في الدراية، والشيخ أحمد شاكر -وفي ذلك نظر-.\nوهذا هو مجمل الأحاديث الواردة في هذا الباب، وقد اختلفت وجهة العلماء ﵏ في الكلام عليها وتعارضها على أقوال، وأبرزها ما يلي:\n١ - ذهب بعض العلماء إلى العمل بحديث أبي ذرّ ﵁ وما وافقه وأن ما خالفه أحاديث صحيحه غير صريحة، أو صريحة غير صحيحة، فلا يترك العمل بحديث أبي ذر ﵁ الصريح بالمحتمل، يعني حديث عائشة ﵂ وما وافقه، والفرق بين المار والنائم في القبلة أن المرور حرام بخلاف الاستقرار نائمًا كان أو غيره. =\n⦗١٩١⦘ = فهكذا المرأة يقطع مرورها دون لبثها، وهذا القول هو مذهب إمام السنة أحمد بن حنبل وشيخ الإسلام ابن تيمية رحمهما الله تعالى.\n٢ - وذهب البعض -ومنهم الطحاوي، وابن عبد البر- إلى أن حديث أبي ذرّ وما وافقه منسوخ بحديث عائشة وغيرها، وأيّد هذا القول أحمد شكر واستدل له بحديث \"لا يقطع الصلاة شيء\"، وقد سبق ما فيه.\n٣ - وذهب البعض -ومنهم الإمام الشافعي، والخطابي، والبغوي، والقرطبي، والنووي- إلى تاويل القطع في حديث أبي ذرّ ﵁ وما وافقه بأن المراد به نقص الخشوع لا الخروج من الصلاة، قال الخطابي: وقد يحتمل أن يتأول حديث أبي ذر على أن هذه الأشخاص إذا مرت بين يدي المصلي قطعته عن الذكر وشغلت قلبه عن مراعاة الصلاة، فذلك معنى قطعها للصلاة دون إبطالها من أصلها حتى يكون فيها وجوب الإعادة. وأيّده الحافظ ابن حجر -رحمه الله تعالى-.\nوالراجح -والله ﷾ أعلم- القول الأول لقوة دليله، ولو أنّ أحاديث \"لا يقطع الصلاة شيء … \" وما وافقها صحت لأمكن التوفيق بينها وبين حديث أبي ذر ﵁ وما وافقه بصورة لا يبقى معها وجه للتعارض أو دعوى النسخ، وذلك بأن يقَيّد عموم تلك الأحاديث بمفهوم حديث أبي ذرّ وما وافقه، فيقال: لا يقطع الصلاة شيء إذا كان بين يديه سترة، وإلا قطعها المذكورات فيه كما نص عليه الشيخ الألباني -حفظه الله تعالى- والله ﷾ أعلم. انظر: اختلاف الحديث ص ١٣٨، وصحيح ابن خزيمة ٢/ ٢١، ومعالم السنن ١/ ٣٦٠، والتمهيد ٤/ ١٨٥، ٢١/ ١٦٦، وشرح السنة ٢/ ٧٦، وشرح النووي ٤/ ١٦٩، والقواعد النورانية ص ٣١ - ٣٤، وزاد المعاد ١/ ٢٩٥، وطرح التثريب ٢/ ٣٨٧، والدراية ١/ ١٧٨ (٢٢١)، والفتح ١/ ٥٨٩، ونيل الأوطار ٣/ ١٢ - ١٥، وتعليق الشيخ أحمد شكر على جامع =\n⦗١٩٢⦘ = الترمذي ٢/ ١٦٣ - ١٦٦، وضعيف سنن أبي داود برقم ١١٧، ١١٦، والضعيفة برقم ٥٦٦١، وضعيف الجامع الصغير برقم ٦٣٦٦، وتمام المنة ص ٣٠٦.","vol":"4","page":189},{"text":"١٤٤٣ - حدثنا ابن أبي مسرة، قال: حدثني (^١) أبي (^٢)، عن عبد المجيد (^٣)، عن ابن جريج، قال: أخبرني قيس (^٤)، عن حميد بن هلال\n⦗١٩٣⦘ بإسناده مثله (^٥).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\": \"ثنا\".\n(^٢) هو أحمد بن زكريا بن الحارث.\n(^٣) هو عبد المجيد بن عبد العزيز بن أبي روّاد -بفتح الراء وتشديد الواو- المكي مات سنة ٢٠٦ هـ، وثقه ابن معين، وأبو داود، والنسائي، والدارقطني، وقال الإمام أحمد: لا بأس به. وقال الخليلي: ثقة لكنه أخطأ في أحاديث. اهـ. وكان أثبت الناس في ابن جريج، وضعفه ابن سعد، وأبو زرعة، وأبو حاتم، وابن حبان -وأفرط فيه-، والدارقطني في رواية أخرى، ونص غير واحد على أنَّه رأس في الإرجاء، وقال ابن عدي: … وعامة ما أنكر عليه الإرجاء، وقال الإمام الذهبي في الكاشف: ثقة يغلو في الإرجاء. وممن تكلم فيه وهو موثقه: ثقة مرجئ داعية، وقال الحافظ ابن حجر: صدوق يخطئ، وكان مرجئًا أفرط ابن حبان فقال: متروك اهـ. أخرج له مسلم مقرونا بغيره وروى له الباقون سوى البخاري. انظر: الطبقات ٥/ ٥٠٠، وتاريخ الدوري ٢/ ٣٧٠، وأبو زرعة الرازي ٢/ ٣٢٥، ٦٣٧، والمعرفة ليعقوب ٣/ ٥٢، والجرح والتعديل ٦/ ٦٤، والمجروحين ٢/ ١٦٠، والكامل ٥/ ٣٤٦، وسنن الدارقطني ١/ ٣١١، وسؤالات البرقاني الترجمة ٣١٧، وتهذيب الكمال ١٨/ ٢٧١، والكاشف ١/ ٦٦٢، ومن تكلم فيه وهو موثق ص ١٢٤، والميزان ٢/ ٦٤٨، والتقريب، ص ٣٦١.\n(^٤) هكذا ورد \"قيس\" في جميع النسخ مهملًا ولم يتبيّن لي من هو؟ ولم يذكر أحد من تلاميذ حميد باسم قيس ولا هو من شيوخ من يسمى بقيس، إلا أنّ ابن أبي حاتم =\n⦗١٩٣⦘ = ذكر ضمن شيوخ ابن جريج قيسًا مولى خباب يروى عن الحسن والحسين ابني عليّ، وابن عمر ﵁، وقيسًا مولى عمرو يروي عن ابن طاوس، عن أبيه، ولم يذكر فيهما جرحًا ولا تعديلًا، والله أعلم. انظر: الجرح والتعديل ٧/ ١٠٦.\n(^٥) انظر: الحديث ١٤٤٢، السابق وتخريجه.","vol":"4","page":192},{"text":"١٤٤٤ - حدثنا أبو أمية، نا أبو الوليد، ح\nوحدثنا عمار بن رجاء، نا أبو داود، قالا: نا شعبة، ح\nوحدثنا يزيد بن سنان، نا عبد الله بن حمران (^١)، نا سليمان بن المغيرة، قالا: نا حميد بن هلال، قال: سمعت عبد الله بن الصامت يحدث، قال: سمعت أبا ذرّ يحدث عن النبيّ ﷺ قال: \"يقطع صلاةَ الرجلِ إذا لم يكن بين يديه مثل آخرة الرحل: الكلبُ الأسود، والحمارُ، والمرأة\" قلت لأبي ذر ﵁: ما بال الأسود من الأصفر من\n⦗١٩٤⦘ الأحمر؟ قال: سألت رسول الله ﷺ سألتني فقال: \"إنّ الكلب الأسود شيطان\" (^٢).\n_________\n(^١) هو عبد الله بن حمران -بضم المهملة- أبو عبد الرحمن البصري مات سنة ٢٠٦ هـ وثقه ابن المديني، وأبو حاتم، والدارقطني، وقال ابن معين، وابن شاهين: صالح، وذكره ابن حبان في الثقات، وقال: يخطئ، وقال الحافظ ابن حجر: صدوق يخطئ قليلًا، وقال الإمام الذهبي: وثق. وله عند مسلم حديث واحد توبع عليه وروى له أبو داود، والنسائي، والبخاري تعليقًا. انظر: الجرح والتعديل ٥/ ٤١، والثقات ٨/ ٣٣٢، وتاريخ أسماء الثقات ص ١٨٩، ص ١٩٠، ورجال صحيح مسلم ١/ ٣٥٩، وتهذيب الكمال ١٤/ ٤٣١، والكاشف ١/ ٥٤٧، والتقريب، ص ٣٠٠، وصحيح مسلم كتاب العلم، باب رفع العلم وقبضه … إلخ، برقم ١٣، ٤/ ٢٠٥٨.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن شيبان بن فروخ، عن سليمان بن المغيرة به. وعن محمد بن المثنى، وابن بشار كلاهما، عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة باب قدر ما يستر المصلي ١/ ٣٦٥.","vol":"4","page":193},{"text":"١٤٤٥ - حدثنا يوسف بن مسلّم، نا حجاج، حدثني شعبة، عن حميد بن هلال بإسناده، يعني (^١) \"يقطع صلاةَ المسلم إذا لم يكن بين يديه مثلُ مؤخرة الرجل: الحمارُ، والمرأةُ، والكلبُ الأسود\" قلت لأبي ذرّ ﵁ ما بال الأسود من الأحمر؟ قال: سألت رسول الله ﷺ فقال: \"إنّ الأسود شيطان\" (^٢).\n_________\n(^١) \"يعني\" لم يذكر في \"ك\".\n(^٢) انظر: الحديث ١٤٤٤ السابق وتخريجه. وفي رواية المصنف بيان المتن المحال به على المتن المحال عليه، وذلك من فوائد الاستخراج.","vol":"4","page":194},{"text":"١٤٤٦ - حدثنا أبو الطيّب طاهر بن خالد بن نِزَار الأيلي، قال: حدثني أبي (^١)، عن إبراهيم بن طهمان، عن مطر، عن حميد بن هلال (^٢)، عن عبد الله بن الصامت، عن أبي ذرّ ﵁ قال: قال النيب ﷺ: \"الكلب الأسود شيطان\" (^٣).\n_________\n(^١) هو خالد بن نزار الغساني الأيلي.\n(^٢) (ك ١/ ٣١٧).\n(^٣) انظر: الحديث ١٤٤٤ السابق وتخريجه.","vol":"4","page":194},{"text":"١٤٤٧ - حدثنا أبو المثنى، نا عبيد الله بن محمد ابن عائشة، نا عبد الواحد بن زياد، قال: حدثني عبد الله بن عبد الله بن الأصم، قال: نا يزيد بن الأصم، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"يقطع الصلاةَ المرأةُ، والحمارُ، والكلبُ، ويقي ذلك مثلُ مؤخرة الرحل\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن المخزومي، عن عبد الواحد بن زياد به. انظر: صحيحه، كتاب الصلاة، باب قدر ما يستر المصلي برقم ٢٦٦، ١/ ٣٦٥، وقد ورد ذكر الكلب في حديث أبي هريرة ﵁ مطلقًا، وفي حديث أبي ذرّ ﵁ مقيدًا بالأسود؛ فيحمل المطلق على المقيد. والله أعلم.","vol":"4","page":195},{"text":"<span data-type='title' id=toc-268>باب (^١) بيان أنّ (^٢) العنزة إذا نصبت بين يدي المصلي لم تقطع عليه المرأةُ الحمارُ والكلبُ صلاتَه إذا مرّوا (^٣) بين يديه من ورائها.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) \"أن\" سقطت من \"م\".\n(^٣) وفي \"م\": \"مرّ\"، وهو خطأ.","vol":"4","page":196},{"text":"١٤٤٨ - حدثنا أبو العباس الغزي، نا الفريابي، نا سفيان، عن عون بن أبي جحيفة، عن أبيه أن بلالًا ركز عنزته بين يدي النبيّ ﷺ فجعل يصلي وتمر المرأة، والحمار فلا تفسد عليه شيئًا (^١).\n_________\n(^١) انظر: الحديث ١٠١٣ السابق وتخريجه. وعنده: \"يمر بين يديه الحمار والكلب\" بدل \"تَمُرّ المرأة والحمار\"، وهو عند مسلم من طريق شعبة عن عون به، ١/ ٣٦١، برقم (٢٥٢)، وعند عبد الرزاق، عن الثوري. انظر: مصنفه برقم ٢٣١٤، ٢/ ١٧، وانظر أيضًا الحديث ١٤٤٩ التالي.","vol":"4","page":196},{"text":"١٤٤٩ - حدثنا الدبري، عن عبد الرزاق، عن الثوري، نا عون بن أبي جحيفة، عن أبيه، قال: رأيت بلالًا ﵁ خرج بالعنزة، فغرزها بين يدي رسول الله ﷺ بالبطحاء، فصلى إليها الظهر والعصر يمر من ورائها الكلب والحمار والمرأة (^١).\n_________\n(^١) انظر: الحديث ١٠١٣ السابق، وتخريجه. وهو في مصنف عبد الرزاق برقم ٢٣١٤، ٢/ ١٧.","vol":"4","page":196},{"text":"١٤٥٠ - حدثنا الصغاني، نا إسماعيل بن الخليل (^١)، نا علي بن مسهر، ح\nوحدثنا أبو داود السجزي، نا الحسن بن علي (^٢)، نا ابن نمير، نا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵁ قال: كان رسول الله ﷺ إذا صلى في يوم العيد -أو غيره- نصبت حربته بين يديه فيصلي إليها والناس من خلفه. قال نافع فمن ثَمَّ اتخذها الأمراء (^٣).\n_________\n(^١) هو أبو عبد الله الخزاز الكوفي.\n(^٢) هو أبو علي الخلّال. وقد ورد التصريح به عند تحفة الأشراف ٦/ ١٤٥.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، ومحمد بن عبد الله بن نمير، كلاهما عن عبد الله بن نمير به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤٥، ١/ ٣٥٩.\nوأخرجه البخاري -رحمه الله تعالى- عن إسحاق، عن عبد الله بن نمير به. انظر: صحيحه، كتاب الصلاة، باب سترة الإمام سترة من خلفه برقم ٤٩٤، ١/ ٥٧٣، وفي رواية المصنف -رحمه الله تعالى- فصل جملة \"فمن ثم … \" من الحديث، وبيان أنها من كلام نافع -رحمه الله تعالى- وهذه فائدة من فوائد الاستخراج. وانظر أيضا الفتح ١/ ٥٧٣، وهو في سنن أبي داود برقم ٦٨٧، كتاب الصلاة، باب ما يستر المصلي، ١/ ٤٤٢.","vol":"4","page":197},{"text":"١٤٥١ - ز- حدثنا يونس بن عبد الأعلى، أنا ابن وهب، عن سليمان بن بلال، عن يحيى بن سعيد، عن أنس ﵁ قال: كان النبيّ ﷺ يصلي إليها يعني إلى العنزة (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه النسائي، عن يونس بن عبد الأعلى، وابن ماجه، عن =\n⦗١٩٨⦘ = هارون بن سعيد، كلاهما، عن ابن وهب، به. انظر: السنن الكبرى، كتاب صلاة العيدين، باب السترة لصلاة العيدين، برقم ١٧٧٠، ١/ ٥٤٦.\nوسنن ابن ماجه كتاب إقامة الصلاة والسنة فيها، باب ما جاء في الحربة يوم العيد برقم ١٣٠٦، ١/ ٤٩٤، وفي الزوائد … إسناده صحيح ورجاله ثقات.\nوهذا الحديث موقعه في \"ك\" بعد خمسة أحاديث.","vol":"4","page":197},{"text":"١٤٥٢ - حدثنا أبو أمية، نا معاوية بن عمرو (^١)، نا زائدة، أنا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ كان تُرْكز له الحربةُ بين يديه فيصلي إليها والناس خلفه (^٢).\n_________\n(^١) هو المعروف بابن الكرماني.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة وابن نمير كلاهما عن محمد بن بشر، عن عبيد الله به. انظر: صحيحه، كتاب الصلاة باب سترة المصلي برقم ٢٤٦، ١/ ٣٥٩.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن يحيى، عن عبيد الله به. انظر: صحيحه، كتاب الصلاة، باب الصلاة إلى الحربة برقم ٤٩٨، ١/ ٥٧٥.","vol":"4","page":198},{"text":"١٤٥٣ - حدثنا إبراهيم بن مرزوق، نا حبان بن هلال، ح\nوحدثنا أبو أمية، نا محمد بن عَرْعَرَة بن البِرِنْد (^١)، [قالا] (^٢)، نا عمر بن أبي زائدة (^٣)، عن عون بن أبي جحيفة، قال:\n⦗١٩٩⦘ أخبرني (^٤) أبي أبو جحيفة ﵁ أنَّه رأى رسول الله ﷺ في قبة حمراء من أدم ورأيت بلالًا ﵁ أخذ وَضوء رسول الله ﷺ، والناس يبتدرون ذلك الوضوء، فمن أصاب منه شيئًا مسح به، ومن لم يصب شيئًا أخذ (^٥) من بلل يد صاحبه، ثم رأيت بلال ﵁ أخذ عنزة فركَزها، وخرج رسول الله ﷺ حلّة حمراء مشمرًا، فصلى إلى العنزة بالناس ركعتين، ورأيت الناس والدواب يمرون بين يدي العنزة. حديثهم واحد (^٦).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" \"برند\" بدون \"ال\"، وهو بكسر الموحدة والراء وسكون النون. انظر: توضيح المشتبه ٩/ ٢٣١، والتقريب، ص ٤٩٦.\n(^٢) ما بين القوسين لم يذكر في \"الأصل\" و\"م\".\n(^٣) هو عمر بن زكريا بن أبي زائدة الكوفي مات سنة بضع وخمسين ومائة خ م س. وثقه =\n⦗١٩٩⦘ = ابن معين، والعجلي، والفسوي، وغيرهم. وقال الإمام احمد: صالح، وقال أبو حاتم، والنسائي؛ لا بأس به. وذكره ابن حبان في الثقات، وقال يحيى القطان، وأبو داود كان يرى القدر. وقال الذهبي في الكاشف: صدوق، وقال ابن حجر: صدوق رمي بالقدر. وقال العقيلي: كان يرى القدر وفي الحديث مستقيم. انظر: تاريخ الدوري ٢/ ٤٢٩، وعلل أحمد ١/ ١١٣، وأحوال الرجال ص ١٨٩، وتاريخ أسماء الثقات ص ٣٥٧، والمعرفة والتاريخ ٣/ ١٠٩، والضعفاء الكبير ٣/ ١٧٨، والجرح والتعديل ٦/ ١٠٦، والثقات ٧/ ١٧٤، وتهذيب الكمال ٢١/ ٣٤٨، والكاشف ٢/ ٦١، والميزان ٣/ ١٩٧، وهدي الساري ص ٤٣٠، والتقريب، ص ٤١٢.\n(^٤) هكذا في \"الأصل\" وفي \"ك\": \"حدثني\".\n(^٥) (ك ١/ ٣١٨).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم، عن بهز، عن عمر بن أبي زائدة به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٥٠، ١/ ٣٦٠.\nوانظر الحديث ١٠١٣ السابق أيضا وتخريجه.","vol":"4","page":198},{"text":"١٤٥٤ - حدثنا ابن أبي الشوارب (^١)، نا إبراهيم بن بشار، نا سفيان بن عيينة، نا الثوري، ومالك بن مغول (^٢)، عن عون بن أبي جحيفة، عن أبيه رأيت رسول الله ﷺ بالأبطح، فتوضأ في قبته، وخرج بلال بفضل وَضوئه، فابتدره الناس، فنال منه بشيء (^٣)، ثم خرج بلال بالعنزة فركزها، ثم خرج رسول الله ﷺ وعليه حلة حمراء فصلى إلى العنزة، يمر (^٤) بين يديه الكلبُ، والمرأةُ، والحمارُ، من وراء العنزة (^٥).\n_________\n(^١) هو علي بن محمد بن عبد الملك البصري، مات سنة ٢٨٣ هـ وثقه الخطيب وغيره.\nانظر: تاريخ بغداد ١٢/ ٥٩ - ٦٠، والسير ١٣/ ٤١٢.\n(^٢) مغول -بكسر أوله وسكون المعجمة وفتح الواو- انظر: التقريب، ص ٥١٨، وتوضيح المشتبه ٨/ ٢٣٢.\n(^٣) هكذا في \"الأصل\" و\"م\"، وحرف الجر زائد كأنه قال شيئا وفي \"ك\": \"شيء\"، وهو خطأ.\n(^٤) هكذا في \"ك\" و\"الأصل\". وفي \"م\": \"ثم مرّ\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن القاسم بن زكريا، عن حسين بن علي، عن زائدة، عن مالك بن مغول به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٥١، ١/ ٣٦١. وانظر. أيضا. حديث ١٠١٣ السابق وتخريجه.","vol":"4","page":200},{"text":"١٤٥٥ - حدثنا أبو أمية، نا محمد بن سابق (^١)، نا مالك بن مغول،\n⦗٢٠١⦘ قال: سمعت عون بن أبي جحيفة يذكر عن أبيه، قال: دفعت إلى النبيّ ﷺ وهو بالأبطح في قبة كان بالهاجرة خرج بلال (^٢) ﵁ فنادى بالصلاة، قال: ثم دخل فأخرج فضل وضوء رسول الله ﷺ فوقع الناس (^٣) فيه يأخذون منه. قال: ثم دخل فأخرج العنزة وخرج رسول الله ﷺ كأنّي أنظر إلى وبيص ساقيه فركز العنزة، ثم صلى الظهر ركعتين (^٤).\n_________\n(^١) التميمي مولاهم الكوفي مات سنة ٢١٤ هـ، خ م د ت س، وثقه العجلي، وقواه الإمام أحمد، وقال النسائي: ليس به بأس، وذكره ابن حبان في الثقات، وقال يعقوب بن شيبة: كان شيخًا صدوقًا وليس ممن يوصف بالضبط للحديث، وقال ابن معين: ضعيف، وقال الإمام الذهبي بعد أن رمز له بـ\"صح\": هو عندي ثقة. وقال فيمن تكلم فيه وهو موثق: صدوق ضعفه ابن معين، وقال الحافظ ابن حجر: صدوق، وقال: وله عند البخاي =\n⦗٢٠١⦘ = حديث واحد توبع عليه اهـ. وله عند مسلم أيضا حديث واحد توبع عليه. انظر: صحيح مسلم كتاب الصيام، باب تحريم صوم أيام التشريق برقم ١٤٥، ٢/ ٨٠٠، وتاريخ الثقات ص ٤٠٤، والجرح والتعديل ٧/ ٢٨٣، والثقات ٩/ ٦١، وتاريخ بغداد ٥/ ٣٣٨، وتهذيب الكمال ٢٥/ ٢٣٣، والكاشف ٢/ ١٧٣، ومن تكلم فيه وهو موثق ص ١٦٢، والميزان ٣/ ٥٥٥، وهدي الساري ص ٤٣٩، والتقريب، ص ٤٧٩.\n(^٢) هكذا في جميع النسخ ولعله سقط فيه كلمة \"فلما\" أي فلما كان بالهاجرة … إلخ، حتى ينسجم الكلام، والله أعلم.\n(^٣) وفي \"م\": \"بالناس\" وهو خطأ.\n(^٤) انظر: الحديث ١٤٥٤ السابق وتخريجه.","vol":"4","page":200},{"text":"١٤٥٦ - حدثنا الحسن بن علي البناء (^١)، نا عثمان بن سعيد المرّي (^٢)، نا بسام الصيرفي (^٣)، عن عون بن أبي جحيفة، عن أبيه، قال:\n⦗٢٠٢⦘ رأيت النبيّ ﷺ في قبة حمراء من أَدَم (^٤)، ثم ذكر مثل حديث ابن أبي زائدة ومعناه (^٥).\n_________\n(^١) هو الحسن بن علي بن بزيع البناء.\n(^٢) المرّي -بضم الميم وتشديد الراء المكسورة- ذكره ابن حبان في الثقات، وذكره أبو نعيم بخير، وقال الحافظ ابن حجر: مقبول. انظر: الثقات ٨/ ٤٥٠، والأنساب ٥/ ٢٦٨، واللباب ٣/ ٢٠١، وتهذيب الكمال ٩/ ٣٨٠، والتقريب، ص ٣٨٣.\n(^٣) بسام -بتقديم الموحدة ثم مهملة مشددة- ابن عبد الله الصيرفي -بفتح الصاد المهملة =\n⦗٢٠٢⦘ = وسكون الياء آخر الحروف وفتح الراء وفي آخرها فاء -نسبة لمن يبيع الذهب-، روى له النسائي، وثقه ابن معين، وابن نمير، والحكم، والذهبي، ودكره ابن حبان في الثقات، وقال: يخطئ. وذكره ابن عقدة، والطوسي، وابن النجاش في رجال الشيعة، وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٢/ ٤٣٣، ٤٣٤، والثقات ٦/ ١١٩، وتاريخ أسماء الثقات ص ٧٩، وإكمال ابن ماكولا ١/ ٢٧٨، واللباب ٢/ ٢٥٤، وتهذيب التهذيب ١/ ٣٩٦، والكاشف ١/ ٢٦٥، وتوضيح المشتبه ٥/ ٢٦٩، والتقريب، ص ١٢١.\n(^٤) أي: جلد.\n(^٥) انظر: الحديث ١٤٥٣ السابق، وتخريجه.","vol":"4","page":201},{"text":"١٤٥٧ - حدثنا كعب الذارع (^١)، نا عمر بن حفص، حدثني أبي، عن أبي عميس (^٢)، حدثني عون، عن أبيه، قال: أذن بلال لرسول الله ﷺ وهو بالأبطح في قبة من شعر، فخرج فصلى والعنزة بين يديه، والناس والحمير (^٣) تمرّ بين يديه فصلى ركعتين (^٤).\n_________\n(^١) محمد بن صالح بن شعبة، الواسطي. نزهة الألباب في الألقاب، ٢/ ١٢٣.\n(^٢) أبو عميس -بمهملتين مصغر- هو عتبة بن عبد الله بن عتبة بن مسعود الهذلي.\n(^٣) (ك ١/ ٣١٩).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن منصور، وعبد بن حميد كلاهما عن جعفر بن عون، عن أبي عميس به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلى برقم ٢٥١، ١/ ٣٦١.","vol":"4","page":202},{"text":"<span data-type='title' id=toc-269>باب (^١) بيان إباحة الصلاة إلى البعير المُناخ، وإلى المرأة النائمة، وبجنبها وإن كانت حائضًا، وكذلك بحذائها، وإلى الحربة الموضوعة بين يدي المصلي، والدليل على أنها (^٢) سترة للمصلي، وعلى أنّ المارة بخلاف النائمة، وعلى أنّ الصلاة خلف النائم جائزة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\": \"أنهن\".","vol":"4","page":203},{"text":"١٤٥٨ - حدثنا أبو داود السجزي، نا عثمان بن أبي شيبة، ووهب بن بقيّة (^١)، قال عثمان: نا أبو خالد (^٢)، قال: أخبرني عبيد الله، عن نافع، عن ابن عمر ﵄ أنّ النبي ﷺ كان يصلي إلى بعيره (^٣).\n_________\n(^١) أبو محمد الواسطي.\n(^٢) هو سليمان بن حيّان الأحمر.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وابن نمير، كلاهما، عن أبي خالد الأحمر به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٤٨، ١/ ٣٥٩.\nوهو في سنن أبي داود برقم ٦٩٢، كتاب الصلاة، باب الصلاة إلى الراحلة ١/ ٤٤٤.","vol":"4","page":203},{"text":"١٤٥٩ - حدثنا أبو الحسن الميموني، نا أحمد بن حنبل أظنه قال: نا معتمر بن سليمان، عن عبيد الله، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ كان يَعْرض (^١) راحلته ويصلي إليها (^٢).\n_________\n(^١) يعرض: هو بفتح الياء كسر الراء، وروى بضم الياء وتشديد الراء ومعناه يجعلها معترضة بينه وبين القبلة. انظر: شرح النووي ٤/ ١٦٣.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن حنبل به. انظر: صحيحه، كتاب =\n⦗٢٠٤⦘ = الصلاة، باب سترة المصلي برقم ٢٤٧، ١/ ٣٥٩.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن أبي بكر المقدمي، عن معتمر، به.\nانظر: صحيحه، كتاب الصلاة، باب الصلاة إلى الراحلة والبعير والشجر والرحل برقم ٥٠٧، ١/ ٥٨٠ مع الفتح.","vol":"4","page":203},{"text":"١٤٦٠ - حدثنا أبو أمية، نا معاوية بن عمرو، نا زائدة، أنا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ في العيدين تركز له الحربة بين يديه فيصلي إليها والناس خلفه (^١).\n_________\n(^١) انظر: الحديث ١٤٥٢ السابق وتخريجه.","vol":"4","page":204},{"text":"١٤٦١ - حدثنا إبراهيم بن برّة الصنعاني، نا عبد الرزاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر ﵄ أنّ النبيّ ﷺ كان يخرج معه بالعنزة يوم الأضحى والفطر (ليركزه، فيصلي إليه) (^١) (^٢).\n_________\n(^١) هكذا في جميع النسخ، وهو خطأ. والصواب: \"ليركزها فيصلي إليها\" كما في مصنف عبد الرزاق -رحمه الله تعالى-.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، ومحمد بن عبد الله بن نمير، كلاهما، عن ابن نمير، عن عبيد الله، عن نافع به. انظر: الحديث ١٤٥٠ السابق وتخريجه، وهو في مصنف عبد الرزاق برقم ٢٢٨١، ٢/ ١١.","vol":"4","page":204},{"text":"١٤٦٢ - حدثنا محمد بن إسماعيل الصائغ، نا (^١) الحميدي، نا سفيان (^٢) بن عيينة، نا الزهري، ح\n⦗٢٠٥⦘ وحدثنا محمد بن مهلّ الصنعاني، نا عبد الرزاق، عن معمر، عن الزهري قالا (^٣)، عن عروة، عن عائشة ﵂ قالت: كان النبيّ ﷺ يصلي من الليل وأنا معترضة بينه وبين القبلة كاعتراض الجنازة (^٤).\n_________\n(^١) \"نا\" سقطت من \"م\".\n(^٢) \"سفيان\" لم يذكر في \"ك\".\n(^٣) هكذا في جميع النسخ \"قالا\" -بالتثنية- والجادّة: \"قال\"؛ لأن الراوي عن عروة -هنا- هو الزهري وحده، ولكن المراد من الضمير: ابن عيينة ومعمر. ويعني أنها اتفقا عن الزهري، عن عروة … انظر الأحاديث ١٥٢٦، ١٥٣١، ١٥٤٢، ١٥٣٢، ١٥٨٧ الآتية. والله أعلم.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب كلهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٦٧، ١/ ٣٦٦.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب الصلاة على الفراش برقم ٣٨٣، ١/ ٤٩٢. وهو في مصنف عبد الرزاق برقم ٢٣٧٤، ٢/ ٣٢.","vol":"4","page":204},{"text":"١٤٦٣ - حدثنا ابن أبي رجاء، نا وكيع، عن هشام بن عروة (^١)، عن أبيه، عن عائشة ﵂ قالت: كان النبيّ ﷺ يصلي صلاته من الليل كلَّها، وأنا معترضة بينه وبين القبلة فإذا أراد أن يوتر أيقظني فأوترت (^٢).\n_________\n(^١) (ابن عروة) لم يذكر في \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٦٨، ١/ ٣٦٦.\nوقد أخرجه البخاري -رحمه الله تعالى- أيضا عن مسدد، عن يحيى، عن هشام به. انظر: =\n⦗٢٠٦⦘ = صحيحه، كتاب الصلاة، باب الصلاة خلف النائم برقم ٥١٢، ١/ ٥٨٧ مع الفتح.","vol":"4","page":205},{"text":"١٤٦٤ - حدثنا هلال [بن العلاء] (^١)، نا أبي، نا حماد بن زيد، عن أيوب، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: كنت معترضة بين يدي رسول الله ﷺ كاعتراض فالجنازة، فإذا أراد أن يوتر أيقظني فأوترت (^٢).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) انظر: الحديث ١٣٦٣ السابق وتخريجه.","vol":"4","page":206},{"text":"١٤٦٥ - حدثنا الحسن بن عفان، نا عبد الله بن نمير، عن الأعمش، عن مسلم، عن مسروق، قال: بلغ عائشة ﵂ أنّ أناسًا يقولون: يقطع الصلاة (^١) الكلبُ والحمارُ، والمرأةُ، فقالت عائشة ﵂ عدلتمونا بالكلاب والحمير؟! لقد رأيت رسول الله ﷺ يصلي مقابل السرير، وأنا عليه بينه وبين القبلة فتكون لي الحاجة فَأَنسلُّ من قِبَل رجل السرير كراهية أن أستقبله (^٢).\n_________\n(^١) (ك ١/ ٢٣٠).\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وأبي سعيد الأشج، كلاهما عن حفص بن غياث، عن الأعمش به. انظر: صحيحه، كتاب الصلاة باب الاعتراض بين يدي المصلي برقم ٢٧٠، ١/ ٣٦٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عمر بن حفص، عن أبيه، عن الأعمش به. =\n⦗٢٠٧⦘ = انظر: صحيحه، كتاب الصلاة، باب من قال: لا يقطع الصلاة شيء برقم ٥١٤، ١/ ٥٨٨ مع الفتح.","vol":"4","page":206},{"text":"١٤٦٦ - حدثنا الصغاني، أنا معاوية بن عمرو، نا زائدة، عن الأعمش، عن مسلم، عن مسروق، عن عائشة ﵂ عن النبيّ ﷺ، بنحوه (^١).\n[رواه علي بن حرب، عن أبي معاوية، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة ﵂ بنحوه. حدثنا أبو أمية قال: ثنا محمد بن سابق، عن عائشة ﵂، عن النبيّ ﷺ، بنحوه] (^٢).\n[و] رواه (^٣) علي بن حرب، عن أبي معاوية، عن الأعمش، عن\n⦗٢٠٨⦘ مسروق، عن عائشة ﵂ عن النبيّ ﷺ، بنحوه، وقال فيه: فأنْسلُّ من عند (^٤) رجليه (^٥) (^٦).\n_________\n(^١) انظر: الحديث ١٤٦٥ السابق، وتخريجه.\n(^٢) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\"، وقوله: رواه علي بن حرب عن أبي معاوية، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة ﵂ قد أخرجه مسلم -رحمه الله تعالى- عن عمر بن حفص، عن أبيه، عن الأعمش به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٧٠، ١/ ٣٦٦.\nوأخرجه البخاري -رحمه الله تعالى- أيضًا عن عمر بن حفص عن أبيه، عن الأعمس، به. انظر: صحيحه، كتاب الصلاة، باب من قال: لا يقطع الصلاة شيء برقم ٥١٤، ١/ ٥٨٨.\nوأما قوله: حدثنا أبو أمية قال: ثنا محمد بن سابق … إلخ. فيظهر -والله أعلم- أنَّه مقحم هنا، وسيأتي بسياقه كاملًا بعد حديث عليّ بن حرب المعلق التالي، والله ﷾ أعلم.\n(^٣) في جميع النسخ بإسقاط الواو، وقد أضفت الواو لأنّ السياق يقتضيها.\n(^٤) هكذا في \"الأصل\" و\"م\" والصحيحين. وفي \"ك\": \"من بين\".\n(^٥) أي رجلي السرير كما تقدم في الحديث ١٤٦٥.\n(^٦) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف -رحمه الله تعالى- هنا. انظر: الحديث ١٤٦٥ السابق، وتخريجه، وقد سقط مسلم بن صبيح من سند المؤلف في جيمع النسخ، وهو سقط واضح؛ لأن الأعمش لم يدرك مسروقًا. والله أعلم.","vol":"4","page":207},{"text":"١٤٦٧ - حدثنا أبو أمية، نا محمد بن سابق، نا إبراهيم بن طهمان، عن منصور، عن إبراهيم، عن الأسود، عن عائشة ﵂ أنّها قالت: عدلتمونا بالكلاب والحمير (^١)، وقد كان رسول الله ﷺ يصلي مقابلي، وأنا على السرير فتكون لي الحاجة فأنسلّ انسلالًا (^٢).\n_________\n(^١) وفي \"ك\" \"بالحمير والكلاب\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن إسحاق بن إبراهيم، عن جرير، عن منصور به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٧١، ١/ ٣٦٧.\nوأخرجه البخاري -رحمه الله تعالى- بنحوه أيضًا عن عثمان بن أبي شيبة، عن جرير، عن منصور به. انظر: صحيحه، كتاب الصلاة، باب الصلاة إلى السرير برقم ٥٠٨، ١/ ٥٨١ مع الفتح.","vol":"4","page":208},{"text":"١٤٦٨ - حدثنا علي بن حرب، نا سفيان بن عيينة، عن أبي إسحاق الشيباني، عن عبد الله بن شداد، عن ميمونة ﵂\n⦗٢٠٩⦘ أنّ النبيّ ﷺ صلّى وعليه مِرْطٌ (^١) لبعض نسائه، قال: أُرَاهُ وهي حائض (^٢).\nرواه (^٣) مرط من صوف عليّ بعضه، وهي حائض.\n_________\n(^١) المرط -بالكسر- واحد المروط، وهي أكسية من صوف أو خزّ كان يؤتزر بها انظر: الصحاح ٣/ ١١٥٩.\n(^٢) إسناده حسن، وقد أخرجه أبو داود برقم ٣٦٩، عن محمد بن الصباح بن سفيان، وابن ماجه برقم ٦٥٣، عن سهل بن أبي سهل كلاهما عن ابن عيينة به. وأخرجه مسلم بنحوه عن يحيى بن يحيى، عن خالد بن عبد الله، وعن أبي بكر بن أبي شيبة، عن عباد بن العوّام كلاهما عن الشيباني به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٧٣، ١/ ٣٦٧.\nوأخرجه البخاري -رحمه الله تعالى- بنحوه أيضًا عن مسدد، عن خالد، عن الشيباني به. انظر: صحيحه، كتاب الصلاة، باب إذا أصاب ثوب المصلي امرأته إذا سجد برقم ٣٧٩، ١/ ٤٨٨.\n(^٣) هكذا في جميع النسخ، ولم يتبين لي وجهه، ولعله تقدر بعده كلمة \"بلفظ\".","vol":"4","page":208},{"text":"١٤٦٩ - حدثنا ابن مُلاعِب (^١)، نا ابن الأصبهاني (^٢)، نا إبراهيم بن الزبرقان (^٣) عن الشيباني، عن عبد الله بن شداد،\n⦗٢١٠⦘ قال (^٤): قالت ميمونة ﵂ كان النبيّ ﷺ يصلي على خمرته في مسجده وأنا نائمة إلى جنبه، فإذا سجد أصاب ثوبه ثوبي وأنا حائض (^٥).\n_________\n(^١) هو أحمد بن ملاعب بن حيّان أبو الفضل البغدادي، ولد سنة ١٩١ هـ وتوفي سنة ٢٧٥ هـ وثقه عبد الله بن الإمام أحمد، وابن خراش، والدارقطني وغيرهم. انظر: تاريخ بغداد ٥/ ١٦٨، وتذكرة الحفاظ ٢/ ٥٩٥، والعبر ٢/ ٥٤، والسير ١٣/ ٤٢، والوافي بالوفيات ٨/ ٢٠٨.\n(^٢) هو محمد بن سعيد بن سليمان بن عبد الله الكوفي يلقب بحمدان. انظر: التقريب، ص ٤٨٠.\n(^٣) إبراهيم بن الزبرقان -بكسر الزاي والراء وبينهما الموحدة الساكنة- مات سنة ١٨٣ هـ وثقه العجلي، والخطيب، وذكره ابن حبان في الثقات، وقال ابن معين، وأبو داود، =\n⦗٢١٠⦘ = والنسائي، وابن شاهين: ليس به بأس، وقال أبو حاتم: محله الصدق يكتب حديثه ولا يحتج به. انظر: التاريخ ٢/ ٩، والجرح والتعديل ٢/ ١٠٠، وتاريخ الثقات ص ٥٢، وتاريخ أسماء الثقات ص ٥٩، والثقات ٨/ ٦٢، وموضح أوهام الجمع والتفريق ١/ ٣٨٤، والمغني ١/ ٦٤، والميزان ١/ ٣١، واللسان ١/ ١٥٤.\n(^٤) (قال) لم يذكر في \"ك\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن يحيى بن يحيى، عن خالد بن عبد الله، وعن أبي بكر بن أبي شيبة، عن عباد بن العوام كلاهما عن الشيباني به. انظر: تخريج الحديث ١٤٦٨ السابق.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي الوليد، عن شعبة، عن الشيباني به.\nانظر: صحيحه، كتاب الصلاة، باب الصلاة على الخمرة برقم ٣٨١، ١/ ٤٩١.","vol":"4","page":209},{"text":"<span data-type='title' id=toc-270>باب (^١) الدليل على أنّ النبيّ ﷺ كان لا يوتر خلف عائشة ﵂ وهي نائمة * ويوتر وهي ناحية* (^٢) وعلى أنَّه كان إذا سجد سجد وليست هي بينه (^٣) وبين القبلة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) ما بين النجمين لم يذكر في \"ك\".\n(^٣) ووقع في جميع النسخ \"بينها\"، وهو خطأ.","vol":"4","page":211},{"text":"١٤٧٠ - أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، عن مالك، ح\nوحدثنا الصغاني (^١)، أنا روح وعبد الوهاب، وعبد الله بن يوسف، عن مالك، ح\nوحدثنا أبو أمية، نا (^٢) روح، نا مالك، عن أبي النضر، عن أبي سلمة، عن عائشة ﵂ أنها قالت: كنت أنام ين يدي رسول الله ﷺ، ورجلاي في قبلته، فإذا سجد غمزني فقبضت رجلَيَّ، وإذا قام قصدتهما (^٣)، قالت: والبيوت يومئذ ليس فيها مصابيح (^٤).\n_________\n(^١) وفي \"م\" \"الصاغاني\".\n(^٢) (ك ١/ ٣٢١).\n(^٣) هكذا في جميع النسخ، وفي هامش \"ك\": \"صوابه: مددتهما\"، وفي الموطأ والصحيحين: \"بسطتهما\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: =\n⦗٢١٢⦘ = صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلي برقم ٢٧٢، ١/ ٣٦٧.\nوأخرجه البخاري -رحمه الله تعالى- عن إسماعيل، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب الصلاة على الفراش برقم ٣٨٢، ١/ ٤٩١.\nوهو في الموطأ -رواية الليثي- برقم ٢، كتاب صلاة الليل، باب ما جاء في صلاة الليل، ١/ ١١٧.","vol":"4","page":211},{"text":"١٤٧١ - حدثنا أبو داود السجزي، نا عاصم بن النضر (^١)، نا المعتمر، نا عبيد الله، عن أبي النضر، عن أبي سلمة بن عبد الرحمن، عن عائشة ﵂ أنّها قالت: كنت أكون نائمة ورجلاي بين يدي رسول الله ﷺ وهو يصلي من الليل، فإذا أراد أن يسجد ضرب رجلَيَّ فقبضتهما فسجد (^٢).\n_________\n(^١) أبو عمر البصري الأحول، روى له مسلم، وأبو داود، والنسائي، ذكره ابن حبان في الثقات، وقال الذهبي في الكاشف: وثق. وقال الحافظ ابن حجر: صدوق. انظر: الثقات ٨/ ٥٠٦، والكاشف ١/ ٥٢١، والتهذيب ٥/ ٥٤، والتقريب، ص ٢٨٦.\n(^٢) انظر: الحديث ١٤٧٠ السابق وتخريجه، وهو في سنن أبي داود -رحمه الله تعالى- برقم ٧١٣، كتاب الصلاة، باب من قال: المرأة لا تقطع الصلاة ١/ ٤٥٧.","vol":"4","page":212},{"text":"<span data-type='title' id=toc-271>باب (^١) الدليل على أنّ الإمام سترة لمن خلفه، وأنّ الحمار إذا مرّ بين يدي مَن خلف الإمام لم يقطع عليهم الصلاة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":213},{"text":"١٤٧٢ - حدثنا شعيب بن عمرو الدمشقي، نا سفيان بن عيينة، عن الزهري، عن عبيد الله بن عبد الله، أنَّه سمع ابن عباس ﵄ يقول: كنت أنا والفضل يوم عرفة (^١)، والنبيّ ﷺ يصلي بالناس، ونحن على أتان، فمررنا على بعض الصف، فنزلنا عنها وتركنّاها ترتع، فلم يقل لنا النبيّ ﷺ شيئًا (^٢).\n_________\n(^١) \"يوم عرفة\" هكذا قال سفيان بن عيينة، عن الزهري به. وخالفه مالك، ومعمر، ويونس، عنه فقالوا: بمنى. قال النووي -رحمه الله تعالى-: يحمل ذلك على أنّهما قضيتان، وتعقب بأن الأصل عدم التعدد ولا سيما مع اتحاد مخرج الحديث. وقال الحافظ ابن حجر -رحمه الله تعالى- والحق أن قول ابن عيينة بعرفة شاذ والله ﷾ أعلم. انظر: شرح النووي ٤/ ١٦٦، والفتح ١/ ٥٧٢.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وعمرو الناقد، وإسحاق بن إبراهيم ثلاثتهم عن ابن عيينة به. انظر: صحيحه، كتاب الصلاة باب سترة المصلي برقم ٢٥٦، ١/ ٣٦٢.","vol":"4","page":213},{"text":"١٤٧٣ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا حدّثه عن ابن شهاب، عن عبيد الله، عن (^١) ابن عباس ﵄\n⦗٢١٤⦘ قال: أقبلت راكبا على حمار وأنا يومئذ قد ناهزت الحلم (^٢)، ورسول الله ﷺ يصلي بالناس بمنى، فمررت (^٣) بين يدي بعض الصف فنزلت وأرسلت الحمار ترتع (^٤)، فدخلت في الصف، فلم ينكر ذلك عليّ أحد (^٥).\n_________\n(^١) \"عن\" سقطت من \"م\".\n(^٢) (ك ١/ ٣٢٢).\n(^٣) وفي \"ك\" \"فمررنا\".\n(^٤) هكذا بتأنّيث الفعل، وقد ورد في صحيح البخاري برقم ٧٦، على حمار أتان. انظر: الفتح ١/ ١٧.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٥٤، ١/ ٣٦١.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الصلاة باب سترة الإمام سترة من خلفه، برقم ٤٩٣، ١/ ٥٧١.\nوهو في الموطأ -رواية الليثي- برقم ٣٨، كتاب قصر الصلاة في السفر باب الرخصة في المرور بين يدي المصلي، ١/ ١٥٥.","vol":"4","page":213},{"text":"١٤٧٤ - حدثنا السلمي ومحمد بن مهل الصنعاني (^١)، قالا: نا عبد الرزاق، عن معمر، عن الزهري، عن عبيد الله (بن عبد الله) (^٢)، (عن) (^٣) ابن عباس ﵄ قال: جئت النبيَّ ﷺ في حجة\n⦗٢١٥⦘ الوداع أو قال: يوم الفتح (^٤) وهو يصلي أنا والفضل مرتدفان على أتان، فقطعنا الصف، فنزلنا عنها، ثم وصلْنا الصف، والأتان تمرّ بين أيديهم لم تقطع صلاتهم (^٥).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) الزيادة من \"ك\".\n(^٣) ما بين القوسين سقط من \"م\".\n(^٤) هكذا في جميع النسخ والمصنف لعبد الرزاق وصحيح مسلم، قال البيهقي -رحمه الله تعالى- وحجة الوداع أصح. وقال الحافظ ابن حجر -رحمه الله تعالى-: وهذا الشك من معمر ولا يعوّل عليه، والحق أن ذلك كان في حجة الوداع. والله أعلم. انظر: السنن الكبرى ٢/ ٢٧٧، والفتح ١/ ٥٧٢.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، وعبد بن حميد، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٥٧، ١/ ٣٦٢.\nوهو في مصنف عبد الرزاق برقم ٢٣٥٩، ٢/ ٢٩.","vol":"4","page":214},{"text":"١٤٧٥ - حدثنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أخبرني يونس، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس ﵄ قال: جئت راكبًا على أتان، وقد ناهزت الحلم، فإذا النبيّ ﷺ يصلي بالناس بمنى، فسرت على الأتان بين يدي بعض الصف، ثم نزلت فأرسلتها، ودخلت في الصف مع الناس، فلم ينكر ذلك عليّ أحد (^٢).\n⦗٢١٦⦘ في حديث يونس بمنى في حجة الوداع، وفي حديث معمر في حجة الوداع أو يوم الفتح (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب سترة المصلي برقم ٢٥٥، ١/ ٣٦١.\n(^٣) هكذا في \"الأصل\" و\"م\". وفي \"ك\": \"يوم فتح\". وقد رجح البيهقي وابن حجر أنَّه كان في حجة الوداع، كما سبق في الحديث ١٤٧٤.","vol":"4","page":215},{"text":"<span data-type='title' id=toc-272>بَابُ (^١) بيان مقدار وقوف الإمام من القبلة والتقرب من السترة.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\".","vol":"4","page":217},{"text":"١٤٧٦ - حدثنا محمد بن الأشعث الدمشقي (^١)، نا أبو أيوب (^٢)، نا عبد العزيز (^٣)، ح\nوحدثنا أبو أمية، نا المعلّى (بن) (^٤) منصور، نا عبد العزيز بن أبي حازم، أخبرني أبي، عن سهل بن سعد ﵄ قال: كان بين (^٥) مصلى النبيّ ﷺ وبين الجدار ممرُّ الشاة (^٦).\n_________\n(^١) هكذا في \"ك\" وفي \"الأصل\" و\"م\": \"دمشقي\" بدون \"أل\" التعريف، وهو محمد بن عبد الرحمن بن الأشعث بن نافع العجلي أبو بكر إمام المسجد الجامع بدمشق، مات سنة ٢٦٦ هـ، روى له النسائي، ووثقه هو ومسلمة، وابن حجر. انظر: المعجم المشتمل الترجمة ٨٨٣، وتهذيب الكمال ٢٥/ ٥٨٩، والتقريب، ص / ٤٩١.\n(^٢) لم يتبيّن لي من هو؟ وانظر إتحاف المهرة برقم ٦٢٠٢، ٦/ ١٠٦.\n(^٣) هو عبد العزيز بن أبي حازم -سلمة- بن دينار أبو تمام المدني.\n(^٤) وفي \"م\" \"أخبرنا\" وهو خطأ.\n(^٥) \"بين\" سقطت من \"م\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يعقوب بن إبراهيم الدورقي، عن ابن أبي حازم به. انظر: صحيحه، كتاب الصلاة، باب دنوّ المصلي من السترة برقم ٢٦٢، ١/ ٣٦٤.\nوأخرجه البخاري -رحمه الله تعالى- عن عمرو بن زرارة، عن عبد العزيز بن أبي حازم، به. انظر: صحيحه، كتاب الصلاة، باب قدر كم ينبغي أن يكون بين المصلي والسترة؟ برقم ٤٩٦، ١/ ٥٧٤.","vol":"4","page":217},{"text":"١٤٧٧ - حدثنا ابن الجنيد، وأبو أمية، قالا: نا أبو عاصم عن يزيد بن أبي عبيد مولى سلمة، عن سلمة بن الأكوع ﵁ قال: كان بين منبر رسول الله ﷺ وبين الحائط قدر ما تمر الشاة (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، ومحمد بن المثنى كلاهما عن حماد بن مسعدة، عن يزيد بن أبي عبيد به. انظر: صحيحه، كتاب الصلاة، باب دنو المصلي من السترة برقم ٢٦٣، ١/ ٣٦٤.","vol":"4","page":218},{"text":"١٤٧٨ - حدثنا الميموني أبو الحسن، نا مكي (^١)، عن يزيد بن أبي عبيد، عن سلمة ﵁ قال: كان جدار المسجد عند المنبر ما كادت الشاة تجوزها (^٢).\nرواه حماد بن مسعدة أتمّ منه (^٣).\n_________\n(^١) هو مكي بن إبراهيم البلخي.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن مكي به. انظر: صحيحه، كتاب الصلاة، باب دنوّ المصلي من السترة برقم ٢٦٤، ١/ ٣٦٤.\nوأخرجه البخاري -رحمه الله تعالى- عن مكي به. انظر: صحيحه، كتاب الصلاة، باب قدر كم ينبغي أن يكون بين المصلي والسترة؟ برقم ٤٩٧، ١/ ٥٧٤، وهو من ثلاثياته ﵀.\n(^٣) انظر: الحديث ١٤٧٧ السابق وتخريجه.","vol":"4","page":218},{"text":"<span data-type='title' id=toc-273>باب في النهي عن منع النساء إذا أردن (^١) الخروج إلى المسجد، وعن إتيانهن المساجد متطبيات، والدليل على أن حضورهن الجماعة على الاختيار.</span>\n_________\n(^١) وفي \"م\": \"أراد\"، وهو خطأ.","vol":"4","page":219},{"text":"١٤٧٩ - حدثنا يونس بن عبد الأعلى، نا سفيان [بن عيينة] (^١)، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ قال: \"إذا استأذنت أَحدَكم امرأته إلى المسجد فلا يمنعها\" (^٢) يعني بالليل.\n_________\n(^١) الزيادة من \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد وزهير بن حرب جميعًا، عن ابن عيينة به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد إذا لم يترتب عليه فتنة، وأنّها لا تخرج مطيبة برقم ١٣٤، ١/ ٣٢٦. دون قوله: \"يعني بالليل\" وقد بيّن ابن خزيمة -رحمه الله تعالى- عن عبد الجبار بن العلاء، أن سفيان بن عيينة هو القائل \"يعني. . .\"، وله عن سعيد بن عبد الرحمن، عن ابن عيينة، قال: قال نافع بالليل، وله عن يحيى بن حكمي، عن ابن عيينة، قال: جاءنا رجل فحدثنا عن نافع، قال: إنّما هو بالليل، وسمى عبد الرزاق الرجل المبهم بعبد الغفار بن القاسم. وسيأتي ما يثبت رفعها في الحديث ١٤٨٧ الآتي. وقال الحافظ ابن حجر: وكأن اختصاص الليل بذلك لكونه أستر، ولا يخفى أن محل ذلك إذا أمنت المفسدة منهن وعليهن. . . انظر: مصنف عبد الرزاق برقم ٥١٢٢، ٣/ ١٥١، وصحيح ابن خزيمة برقم ١٦٧٧، ٣/ ٩٠، والفتح ١/ ٣٤٧.","vol":"4","page":219},{"text":"١٤٨٠ - حدثنا أبو داود الحراني، نا علي بن المديني، نا سفيان،\n⦗٢٢٠⦘ قال: حفظناه من الزهري، عن سالم، عن أبيه، أنّ النبيّ ﷺ قال: \"إذا استأذنت أَحدَكم امرأته إلى المسجد فلا يمنعها\".\nقال: [وحدثنا] (^١) سفيان مرة أخرى: نا الزهري، عن سالم، عن أبيه، عن النبيّ ﷺ (^٢).\n_________\n(^١) \"وحدثنا\" لم يذكر في \"الأصل\" و\"م\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٤٧٩ السابق وتخريجه.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله به. انظر: صحيحه، كتاب النكاح، باب استئذان المرأة زوجها في الخروج إلى المسجد وغيره برقم ٥٢٣٨، ٩/ ٣٣٧.","vol":"4","page":219},{"text":"١٤٨١ - حدثنا السلمي، نا عبد الرزاق، أنا معمر، عن الزهري، عن سالم، عن ابن عمر ﵄ قال: قال رسول الله ﷺ: \"لا تمنعوا إماء الله أن يصلين في المسجد\". فقال ابن لعبد الله بن عمر (^١) ﵄ والله، إنا لنمعنّهن. قال: فسبّه سبًّا شديدًا (^٢)، وقال: نحدثك (^٣) بالحديث عن النبيّ ﷺ وتقول: إنّا لنمنّعهن (^٤)؟!\n_________\n(^١) وقد سماه مسلم -رحمه الله تعالى- بلالًا. انظر: صحيحه برقم ١٣٥، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ ١/ ٣٢٧، والفتح ٢/ ٣٤٨، وانظر أيضًا الحديث ١٤٨٢ التالي.\n(^٢) (ك ١/ ٣٢٣).\n(^٣) وفي \"ك\" \"أنحدثك\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب، عن يونس، =\n⦗٢٢١⦘ = عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٣٥، ١/ ٣٢٦.\nوأخرجه البخاري -رحمه الله تعالى- مختصرًا عن مسدّد، عن يزيد بن زريع، عن معمر، عن الزهري به. انظر: صحيحه، كتاب الأذان، باب استئذان المرأة زوجها بالخروج إلى المسجد برقم ٨٧٣، ٢/ ٣٥١. وهو في المصنف برقم ٥١٠٧، ٣/ ١٤٧.","vol":"4","page":220},{"text":"١٤٨٢ - حدثنا يوسف بن مسلّم، نا حجاج بن محمد، نا ليث (^١)، عن عقيل، عن ابن شهاب، أخبرني سالم بن عبد الله، أنَّه سمع عبد الله بن عمر ﵄ يقول: سمعت رسول الله ﷺ يقول: \"لا تمنعوا نساءكم المساجد إذا استأذنكم إليها\" فقال بلال بن عبد الله: لنمنعهن، فأقبل عليه عبد الله بن عمر ﵄ حين قال ذلك فسبّه (^٢).\n_________\n(^١) وفي \"ك\" \"الليث\".\n(^٢) انظر: الحديث ١٤٨١ السابق وتخريجه.","vol":"4","page":221},{"text":"١٤٨٣ - حدثنا ابن أبي مسرة، نا المقرئ، نا سعيد بن أبي أيوب (^١)، حدثني كعب بن علقمة (^٢)، عن بلال بن عبد الله بن عمر بن\n⦗٢٢٢⦘ الخطاب ﵄، عن أبيه، قال: قال رسول الله ﷺ: \"لا تمنعوا النساء حظوظهن من المساجد إذا استأذنكم\" قال: فقال بلال: والله لنمنعهن. فقال له عبد الله ﵁ أقول: قال رسول الله ﷺ وتقول: لأمنعهن (^٣)؟!\n_________\n(^١) أبو يحيى المصري مولى الخزاعيين.\n(^٢) أبو عبد الحميد المصري توفي سنة ١٣٠ هـ م د ت س، ذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: صدوق. انظر: الثقات ٧/ ٣٥٥، وتهذيب الكمال ٢٤/ ١٨٢، والتقريب، ص ٤٦١.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله، عن عبد الله بن يزيد المقرئ به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٤٠، ١/ ٣٢٨.\nووقع في صحيح مسلم (طبعة محمد فؤاد عبد الباقي) \"إذا استأذنوكم\"، قال النووي -رحمه الله تعالى- هكذا في أكثر الأصول \"استأذنوكم\"، وفي بعضها \"استأذنّكم\"، وهذا ظاهر، والأول صحيح أيضًا، وعوملن معاملة الذكور لطلبهن الخروج إلى مجلس الذكور. والله أعلم. انظر: شرح النووي ٤/ ١٢١.","vol":"4","page":221},{"text":"١٤٨٤ - حدثنا أحمد بن يوسف السلمي، نا عبد الرزاق، أنا سفيان، ح\nوحدثنا الغزي، نا الفريابي، نا سفيان، عن الأعمش، عن مجاهد، أن عبد الله بن عمر ﵄ قال: قال رسول الله ﷺ: \"ائذنوا للنساء بالليل إلى المساجد\". فقال ابن لعبد الله: لا نأذن لهن يتخذن ذلك دغلًا (^١)، فقال: فعل الله بك وفعل، أتسمعني أقول: قال رسول الله ﷺ، وتقول أنت: لا (^٢)؟!\n_________\n(^١) الدغل -بالتحريك- الفساد. انظر: الصحاح ٤/ ١٦٩٧.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن أبي معاوية، عن الأعمش =\n⦗٢٢٣⦘ = به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٣٨، ١/ ٣٢٧. وهو في المصنف برقم ٥١٠٨، ٣/ ١٤٧.","vol":"4","page":222},{"text":"١٤٨٥ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن الأعمش بإسناده بمعناه عن مجاهد (^١).\n_________\n(^١) \"عن مجاهد\" لم يذكر في \"ك\"، وانظر الحديث ١٤٨٤ السابق وتخريجه.","vol":"4","page":223},{"text":"١٤٨٦ - حدثنا أبو داود السجزي، نا عثمان بن أبي شيبة، نا جرير (^١)، وأبو معاوية، عن الأعمش، عن مجاهد بإسناده بمثل معناه وأجود منه (^٢).\n_________\n(^١) هو ابن عبد الحميد الضبي.\n(^٢) انظر: الحديث ١٤٨٤ السابق وتخريحه، وهو في سنن أبي داود برقم ٥٦٨، كتاب الصلاة، باب ما جاء في خروج النساء إلى المسجد ١/ ٣٨٢.","vol":"4","page":223},{"text":"١٤٨٧ - حدثنا يونس بن حبيب، نا أبو داود، نا هشام الدستوائي، عن عمرو بن دينار، عن ابن عمر ﵄ أنّ النبيّ ﷺ قال: \"لا تمنعوا النساء أن يأتين المسجد\" فقال ابنه: والله [إنا] (^١) لنمنعهن.\nفقال ابن عمر ﵁: أحدثك عن رسول الله ﷺ وتقول هذا (^٢)؟!\n_________\n(^١) لم يذكر في \"الأصل\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم، وابن رافع، كلاهما عن شبابة، عن ورقاء، عن عمرو بن دينار به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٣٩، ١/ ٣٢٧.\nوأخرجه البخاري -رحمه الله تعالى- مختصرا عن عبد الله بن محمد، عن شبابة، عن =\n⦗٢٢٤⦘ = ورقاء، عن عمرو بن دينار به. انظر: صحيحه، كتاب الجمعة، باب. . .، برقم ٨٩٩، ٢/ ٣٨٢ مع الفتح.\nوسمى الإمام مسلم -رحمه الله تعالى- ابن عبد الله بن عمر ﵄ المبهم في هذا الحديث واقدًا، فيجمع بين ذلك وبين تسميته بلالًا في الحديث ١٤٨٢ السابق بأن ذلك يحتمل أن يكون كلّ من بلال وواقد وقع منه ذلك إما في مجلس أو في مجلسين، وأجاب ابن عمر ﵄ كلًّا منهما بجواب يليق به، ويقوّي ذلك اختلاف النقلة في جواب ابن عمر ﵄. انظر: الفتح ٢/ ٣٤٨.","vol":"4","page":223},{"text":"١٤٨٨ - حدثنا أبو الأزهر، نا مكي (^١)، ح\nوحدثنا عباس الدوري، نا أبو عاصم، ح\nوحدثنا أبو أمية، وأبو العباس الغزي قالا: نا عبيد الله بن موسى، كلهم عن حنظلة بن أبي سفيان، عن سالم بن عبد الله، عن ابن عمر ﵄ قال: قال رسول الله ﷺ: \"إذا استأذَنَكم (^٢) نساؤكم إلى المسجد (^٣) بالليل فائذنوا لهن\" (^٤).\n_________\n(^١) هو ابن إبراهيم البلخي.\n(^٢) قال السندي: قوله: \"إذا استأذنكم\" بتخفيف النون على صيغة الإفراد، والتذكير، في مثله جائز، مثل قوله تعالى: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ﴾. وتشديد النون على لغة \"أكلوني البراغيث\" بعيد؛ إذ لا حاجة إليه. انظر: حاشية السندي.\n(^٣) (ك ١/ ٣٢٤).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن نمير، عن أبيه، عن حنظلة به.\nانظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٣٧، =\n⦗٢٢٥⦘ = ١/ ٣٢٧، دون قوله: \"بالليل\".\nوأخرجه البخاري -رحمه الله تعالى- عن عبيد الله بن موسى، عن حنظلة به. انظر: صحيحه، كتاب الأذان، باب خروج النساء إلى المساجد بالليل والغلس برقم ٨٦٥، ٢/ ٣٤٧.\nقال الحافظ ابن حجر -رحمه الله تعالى-: لم يذكر أكثر الرواة عن حنظلة قوله: \"بالليل\" اهـ.\nفقد روى الحديث عن حنظلة عبد الله بن نمير عند مسلم برقم ١٣٧ كتاب الصلاة، وكيع عند الإمام أحمد برقم ٥٢١١، ولم يذكرا قوله: \"بالليل\" ورواه عنه عبيد الله بن موسى عند البخاري برقم ٨٦٥، ومن طريقه أخرجه البغوي برقم ٨٦٢، فذكره، وعبيد الله بن موسى ثقة تقبل زيادته في مثل هذا، فقد تابعه عليها -متابعة قاصرة- شعبة عند أحمد برقم ٥٠٢١، وأبو معاوية عند مسلم برقم ١٣٨، وعيسى بن يونس عند ابن حبان برقم ٢٢٠١، ثلاثتهم عن الأعمش، والثوري عند عبد الرزاق برقم ٥١٠٨، عن ليث بن أبي سليم والأعمش، كلاهما عن مجاهد، وورقاء عند البخاري برقم ٨٩٩، ومسلم برقم ١٣٩، عن عمرو بن دينار عن مجاهد، وشعبة عند ابن خزيمة برقم ١٦٧٨، عن أيوب عن نافع كلاهما عن ابن عمر ﵄ به. وقال الحافظ ابن حجر -رحمه الله تعالى- قوله: \"بالليل\" فيه إشارة إلى أنهّم ما كانوا يمنعونهن بالنهار لأن الليل مظنة الريبة، ولأجل ذلك قال ابن عبد الله بن عمر: لا نأذن لهن يتخذنه دغلًا، ثم قال: وقد عكس هذا بعض الحنفية، فجرى على ظاهر الخبر فقال: التقييد بالليل لكون الفساق فيه في شغل بفسقهم ونومهم بخلاف النهار فإنهم ينتشرون فيه، وهذا وإن كان ممكنًا لكن مظنة الريبة في الليل أشد، وليس لكلهم في الليل من يجد ما يشتغل به، وأما النهار فالغالب أنَّه يفضحهم غالبًا =\n⦗٢٢٦⦘ = ويصدهم عن التعرض لهن ظاهرًا لكثرة انتشار الناس ورؤية من يتعرض فيه لما لا يحل له فينكر عليه. والله ﷾ أعلم. انظر: الفتح ٢/ ٣٤٧، ٣٨٢.","vol":"4","page":224},{"text":"١٤٨٩ - حدثنا أبو داود السجزي، نا سليمان بن حرب، نا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر ﵄ قال: قال رسول الله ﷺ: \"لا تمنعوا إماء الله مساجد الله\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه، وابن إدريس كلاهما عن عبيد الله، عن نافع به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٣٦، ١/ ٣٢٧.\nوهو في سنن أبي داود برقم ٥٦٦، كتاب الصلاة، باب ما جاء في خروج النساء إلى المسجد، ١/ ٣٧٢.","vol":"4","page":226},{"text":"١٤٩٠ - حدثنا يزيد بن سنان، نا يحيى بن سعيد (^١)، عن ابن عجلان، قال: حدثني بكير بن عبد الله بن الأشج، عن بسر بن سعيد، عن زينب امرأة عبد الله بن مسعود ﵄ عن النبيّ ﷺ قال: \"إذا شهدت إحداكن العشاء فلا تمسنَّ طيبًا\" (^٢).\n_________\n(^١) هو القطان.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن يحيى بن سعيد به. انظر صحيحه كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ برقم ١٤٢، ١/ ٣٢٨.\nوعنده: \"إذا شهدت إحداكن المسجد\". وانظر الحديث ١٣٤٢ السابق.","vol":"4","page":226},{"text":"١٤٩١ - حدثنا نصر بن زكريا البلخي بمكة (^١)، نا أبو رجاء\n⦗٢٢٧⦘ البغلاني (^٢)، نا الليث، عن ابن أبي جعفر (^٣)، عن بكير بن عبد الله، عن بسر بن سعيد، عن زينب الثقفية، أنّ النبيّ ﷺ قال: \"إذا خرجت إحداكن إلى المسجد فلا تقربن طيبًا\" (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\"، وفي \"ك\": \"بصري\"، وبهامشها \"نضر\"، وعليه العلامة \"صح\". =\n⦗٢٢٧⦘ = وهو ابن نصر، أبو عمرو البلخي، نزيل بخارى. ترجم له ابن عسكر، وذكر من شيوخه: هشام بن عمّار، وقتيبة بن سعيد، ويحيى بن أكثم، ثم ذكر في ترجمته هذا الحديث؛ وذكره المزّي في تلاميذ هشام بن عمّار. قال عنه الذهبي: \"عن يحيى بن أكثم بخبر باطل، هو آفته\". توفّي في حدود سنة ٣٠٠ هـ. انظر: الأنساب، ٤/ ١٦١، \"العجلي\"، تاريخ دمشق، ٦٢/ ٣٤، تهذيب الكمال، ٣٠/ ٢٤٦، الميزان، ٨/ ٢٦٠، اللسان، ٦/ ١٥٢.\n(^٢) البغلاني -بفتح الباء الموحدة وسكون الغين المعحمة وفي آخرها النون- نسبة إلى بغلان، وهي بلدة بنواحي بلخ، والمنسوب قتيبة بن سعيد. انظر: اللباب ١/ ١٦٤.\n(^٣) هو عبيد الله بن أبي جعفر المصري.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه، عن هارون بن سعيد الأيلي، عن ابن وهب، عن مخرمة، عن أبيه، به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ، برقم ١٤١، ١/ ٣٢٨.","vol":"4","page":226},{"text":"١٤٩٢ - حدثنا يونس بن عبد الأعلى وسعدان بن نصر، وشعيب بن عمرو، قالوا: نا سفيان بن عيينة، عن يحيى بن سعيد (^١)، عن عمرة قالت: سمعت عائشة ﵂ تقول: لو رأى رسول الله ﷺ ما أحدث النساء بعده لمنعهن المسجد كما مُنِعت نساء بني\n⦗٢٢٨⦘ إسرائيل. قال: قلت: يا هذه، ومنعت نساء بني إسراءيل؟ قالت: نعم (^٢).\n_________\n(^١) هو أبو سعيد الأنصاري قاضي المدينة.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الله بن مسلمة، عن سليمان بن بلال، عن يحيى بن سعيد به. انظر: صحيحه، كتاب الصلاة، باب خروج النساء إلى المساجد. . . الخ، برقم ١٤٤، ١/ ٣٢٩.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك، عن يحيى بن سعيد به. انظر: صحيحه، كتاب الأذان، باب انتظار الناس قيام الإمام العالم، برقم ٨٦٩، ٢/ ٣٤٩.","vol":"4","page":227},{"text":"<span data-type='title' id=toc-274>باب (^١) بيان إباحة الصلاة في الثوب الواحد وفي الثوب بين الاثنين وفي الإزار الضيق المشدود طرفه على الرقبة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".","vol":"4","page":229},{"text":"١٤٩٣ - حدثنا الحسن بن علي العامري، نا أبو يحيى الحماني، عن طلحة بن يحيى، عن عبيد الله بن عبد الله بن عتبة، عن عائشة ﵂ أنّ النبيّ ﵁ -صلى في ثوب واحد جانب عليه، وجانب على عائشة ﵂ (^١) -.\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن أبي بكر بن أبي شيبة وزهير بن حرب كلاهما عن وكيع، عن طلحة بن يحيى به. انظر: صحيحه، كتاب الصلاة، باب الاعتراض بين يدي المصلى برقم ٢٧٤، ١/ ٣٦٧ والحديث مداره على طلحة بن يحيى وهو صدوق يخطئ كما في التقريب، ص / ٢٨٣.\nولكن يشهد له حديث ميمونة ﵂ عند مسلم برقم ٢٧٣ كتاب الصلاة، وغيره.","vol":"4","page":229},{"text":"١٤٩٤ - حدثنا [إسحاق] (^١) الدبري، عن عبد الرزاق، عن الثوري، ح\nوحدثنا أبو إسماعيل الترمذي، نا أبو حذيفة (^٢)، نا سفيان، عن طلحة بن يحيى، عن عبيد الله بن عبد الله بن عتبة، عن عائشة ﵂ قالت:\n⦗٢٣٠⦘ كان رسول الله ﷺ يصلي وعليه مِرْطٌ من هذه (المرَحَّلات) (^٣) وعليّ بعضه.\nقال عبد الرزاق في حديثه: والمرط أكسية (^٤) سود -يعني (^٥) المرحّلات المخططة (^٦) -.\n_________\n(^١) الزيادة من \"ك\".\n(^٢) موسى بن مسعود النهدي.\n(^٣) المرحل، قال ابن الأثير: هو الذي قد نقش فيه تصاوير الرحال، وقد بيّنه أيضًا عبد الرزاق كما هو في آخر الحديث. انظر: النهاية ٢/ ٢١١، وفي \"الأصل\": \"المزجلات\"، ولعله خطأ.\n(^٤) هكذا في جميع النسخ، وفي المصنف: \"والمرط من أكسية سود\".\n(^٥) هكذا في \"الأصل\" و\"م\" والمصنف. وفي \"ك\": \"والمرحلات\".\n(^٦) انظر: الحديث ١٤٩٣ السابق، وتخريجه. وهو في المصنف برقم ٢٣٧٧، ٢/ ٣٢.","vol":"4","page":229},{"text":"١٤٩٥ - حدثنا أحمد بن محمد بن أبي رجاء، نا وكيع، نا سفيان، عن أبي حازم، عن سهل بن سعد ﵄ قال: لقد رأيت الرجال عاقدي أزرهم في أعناقهم (^١) من ضيق الأزر خلف رسول الله ﷺ (^٢).\n_________\n(^١) (ك ١/ ٣٢٥).\n(^٢) انظر: الحديث ١٤١٤ السابق وتخريجه.","vol":"4","page":230},{"text":"١٤٩٦ - حدثنا أبو العباس (^١) الغزى، نا الفريابي، نا سفيان، عن أبي حازم، أنا سهل بن سعد الساعدي (^٢) ﵄ قال: لقد\n⦗٢٣١⦘ رأيت رجالًا يصلون مع النبيّ ﷺ أزرهم على أعناقهم مثل الصبيان، وكان يقول للنساء: \"لا ترفعن رؤسكن حتى يستوي الرجال جلوسًا\" (^٣).\n_________\n(^١) الكنية لم تذكر في \"ك\".\n(^٢) النسبة لم تذكر في \"ك\".\n(^٣) انظر: الحديث ١٤١٥ السابق وتخريجه.","vol":"4","page":230},{"text":"١٤٩٧ - حدثنا أبو العباس (^١) الغزى، نا عبيد الله بن موسى، نا سفيان، عن أبي حازم، عن سهل بن سعد ﵄ قال: كنّا نصلي مع رسول الله ﷺ في أزر قد عقدناها على عواتقنا (^٢).\n_________\n(^١) الكنية لم تذكر في \"ك\".\n(^٢) انظر: الحديث ١٤١٤ السابق.","vol":"4","page":231},{"text":"<span data-type='title' id=toc-275>باب (^١) بيان حظر الصلاة في الثوب الواحد إذا لم يكن على عاتقه منه شيء، واشتمال الثوب على المنكب الواحد وأحد منكبيه بادي </span>(^٢).\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) هكذا في النسخ كلها \"بادي\"، بإثبات الياء، والأولى في مثل هذا حذف الياء، كنب في \"الأصل\" و\"م\" بعد هذا: \"الترجمة أطول منه\".","vol":"4","page":232},{"text":"١٤٩٨ - حدثنا يونس بن عبد الأعلى، نا سفيان (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ عن النبيّ ﷺ قال: \"لا يصلي (^٢) أحدكم في الثوب الواحد ليس على عاتقه (^٣) منه شيء\" (^٤).\n_________\n(^١) وفي \"ك\": \"ابن عيينة\".\n(^٢) هكذا في \"الأصل\" و\"م\" والصحيحين، على أنَّه خبر بمعنى النهي، وفي \"ك\": \"لا يصلّ\" بدون ياء، على أنّ \"لا\" ناهية، انظر: الفتح ١/ ٤٧١.\n(^٣) هكذا في \"الأصل\" و\"م\" وفي \"ك\" وصحيح مسلم: \"عاتقيه\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، جميعًا، عن ابن عيينة، به. انظر: صحيحه كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه، برقم ٢٧٧، ١/ ٣٦٨.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي عاصم، عن مالك، عن أبي الزناد به.\nانظر: صحيحه، كتاب الصلاة، باب إذا صلى في الثوب الواحد فليجعل على عاتقيه، برقم ٣٥٩، ١/ ٤٧١ مع الفتح.","vol":"4","page":232},{"text":"١٤٩٩ - حدثنا أبو إسماعيل الترمذي، نا الحميدي، نا سفيان، عن\n⦗٢٣٣⦘ أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ أنّ النبيّ ﷺ قال: \"لا يصلين أحدكم في الثوب الواحد ليس على عاتقيه منه شيء\" (^١).\n_________\n(^١) انظر: الحديث ١٤٩٨ السابق، وتخريجه.","vol":"4","page":232},{"text":"١٥٠٠ - حدثنا محمد بن حيويه، نا أبو اليمان، أنا شعيب، نا أبو الزناد، عن الأعرج، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"لا يصلي (^١) أحدكم في الثوب الواحد ليس على عاتقه شيء\" (^٢).\n_________\n(^١) هكذا في \"الأصل\" و\"م\" والصحيحين، على أنَّه خبر بمعنى النهي، وفي \"ك\": \"لا يصلّ\"، بدون ياء على أن \"لا\" ناهية، انظر: الفتح ١/ ٤٧١.\n(^٢) انظر: الحديث ١٤٩٨ السابق، وتخريجه.","vol":"4","page":233},{"text":"١٥٠١ - ز- أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا أخبره (^١)، ح\nوحدثنا أبو إسماعيل الترمذي، نا القعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ أنّ النبيّ ﷺ نهى أن يحتبي (^٢) الرجل في الثوب الواحد ليس على فرجه منه شيء، وعن أن يشتمل الرجل بالثوب الواحد على أحد شقيه (^٣).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\" \"حدثه\".\n(^٢) الاحتباء: يقال: احتبى الرجل؛ إذا جمع ظهره وساقيه بعمامته، وقد يحتبي بيديه. انظر: الصحاح ٦/ ٢٣٠٧، والنهاية ١/ ٣٣٥.\n(^٣) وقد أخرجه البخاري -رحمه الله تعالى- عن إسماعيل بن مالك به. انظر: صحيحه، كتاب اللباس، باب الاحتباء في ثوب واحد برقم ٥٨٢١، ١٠/ ٢٧٩. =\n⦗٢٣٤⦘ = وهو في الموطأ -رواية الليثي- كتاب اللباس، باب ما جاء في لبس الثياب برقم ١٧، ١/ ٩١٧. وانظر أيضًا الحديث ١٥٠٠ السابق وتخريجه.","vol":"4","page":233},{"text":"١٥٠٢ - أخبرنا يونس (بن عبد الأعلى) (^١)، أنا ابن وهب، أن مالكًا أخبره، ح\nوحدثنا أبو إسماعيل، نا القعنبي، عن مالك، عن أبي الزبير، عن جابر ﵁ أنّ النبيّ ﷺ نهى أن يشتمل الصماء (^٢)، وأن يحتبى في ثوب واحد كاشفًا عن فرجه (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) الصمّاء، قال أبو عبيد ﵀: قال الأصمعي: اشتمال الصماء عند العرب أن يشتمل الرجل بثوبه فيجللَ به جسده كلّه ولا يرفع منه جانبًا فيخرج منه يده.\nقال أبو عبيد: ربما اضطجع فيه على هذه الحال، كأنه يذهب إلى أنَّه لا يدري لعله يصيبه شيء يريد الاحتراس منه أن يقيه بيديه فلا يقدر على ذلك لإدخاله إياهما في ثيابه، فهذا كلام العرب، وأما تفسير الفقهاء فإنهم يقولون: هو أن يشتمل بثوب واحد ليس عليه غيره، ثم يرفعه من أحد جانبيه فيضعه على منكبيه فيبدو منه فرجه، والفقهاء أعلم بالتأويل في هذا وذاك أصح معنى في الكلام والله أعلم. انظر: غريب الحديث ٢/ ١١٧، والصحاح ٥/ ١٩٦٨.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن مالك به. انظر: صحيحه، كتاب اللباس والزينة، باب النهي عن اشتمال الصماء، والاحتباء في ثوب واحد برقم ٧٧٠، ٣/ ١٦٦١. وهو في الموطأ -رواية الليثي- كتاب صفة النبي ﷺ باب النهي عن الأكل بالشمال برقم ٥، ٢/ ٩٢٢.","vol":"4","page":234},{"text":"<span data-type='title' id=toc-276>باب (^١) بيان إباحة الصلاة في الثوب الواحد المتوشح به إذا اشتمل به المصلي وإن كان واجدًا (^٢) لثوب آخر وأكثر (^٣) منه، وإباحة الصلاة في النعلين </span>(^٤).\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) وفي \"الأصل\": \"هاجدًا\"، وهو خطأ.\n(^٣) وفي \"الأصل\": \"ولأكثر\"، باللام.\n(^٤) (ك ١/ ٣٢٦).","vol":"4","page":235},{"text":"١٥٠٣ - حدثنا ابن أبي رجاء، نا وكيع، عن هشام بن عروة، عن أبيه، عن عمر بن أبي سلمة (^١) ﵄، قال: رأيت رسولَ الله ﷺ في بيت أم سلمة ﵂ يصلي في ثوب واحد متوشحًا واضعًا طرفيه على عاتقيه (^٢).\n_________\n(^١) عمر بن أبي سلمة بن عبد الأسد المخزومي ربيب النبي ﷺ صحابي صغير أمه أم المؤمنين أم سلمة. ﵂ ولد في السنة الثانية من الهجرة بأرض الحبشة، واستعمله عليّ ﵁ على فارس والبحرين، وتوفي بالمدينة في خلافة عبد الملك بن مروان سنة ثلاث وثمانين على الصحيح ﵁. انظر: الاستيعاب ٢/ ٤٧٤، والإصابة ٢/ ٥١٩.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم كلاهما عن وكيع به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه ١/ ٣٦٨.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن المثنى، عن يحيى، عن هشام به.\nانظر: صحيحه، كتاب الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به. =\n⦗٢٣٦⦘ = برقم ٣٥٥، ١/ ٤٦٩.","vol":"4","page":235},{"text":"١٥٠٤ - (أخبرنا) (^١) عبد الرحمن بن بشر، نا سفيان، عن هشام بن عروة (^٢)، عن أبيه، عن عمر بن أبي سلمة ﵄ قال: رأيت النبيّ ﷺ يصلي في ثوب واحد مشتملًا به (^٣).\n_________\n(^١) وفي \"ك\" \"حدثنا\".\n(^٢) \"ابن عروة\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن أبي أسامة، عن هشام بن عروة به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد، وصفة لبسه، برقم ٢٧٨، ١/ ٣٦٨.\nوأخرجه البخاري -رحمه الله تعالى- عن عبيد بن إسماعيل، عن أبي أسامة به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به. برقم ٣٥٦، ١/ ٤٦٩.","vol":"4","page":236},{"text":"١٥٠٥ - حدثنا أبو أمية، نا عبيد الله بن موسى، عن هشام بن عروة، بإسناده، مثل (^١) حديث وكيع (^٢).\n_________\n(^١) وفي \"ك\" \"بمثل\"، بالباء.\n(^٢) انظر: الحديث ١٥٠٣ السابق، وأخرجه البخاري -رحمه الله تعالى- أيضًا عن عبيد الله بن موسى به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به، برقم ٣٥٤، ١/ ٤٦٨.","vol":"4","page":236},{"text":"١٥٠٦ - حدثنا محمد بن إسحاق بن الصبّاح الصنعاني (^١)، نا\n⦗٢٣٧⦘ عبد الرزاق، أنا معمر، ح\nوحدثنا ابن أبي التمام العسقلاني (^٢)، نا آدم بن أبي إياس العسقلاني (^٣)، نا شعبة، ح\nوأخبرنا (^٤) يونس بن عبد الأعلى، أنا ابن وهب، عن مالك كلهم، عن هشام بن عروة، عن أبيه بإسناده (^٥) نحوه، قال (^٦) مالك: خالفًا بين طرفيه (^٧).\n_________\n(^١) وفي \"ك\": \"ابن الصغاني\" وهو خطأ.\n(^٢) هو محمد بن عبد الوهاب.\n(^٣) النسبة لم تذكر في \"ك\".\n(^٤) وفي \"ك\": \"وحدثنا\".\n(^٥) \"بإسناده\" لم يذكر في \"ك\".\n(^٦) وفي \"ك\": \"وقال\" بالواو.\n(^٧) انظر: الحديث ١٥٠٣ السابق وتخريجه، وهو في الموطأ -رواية الليثي- كتاب صلاة الجماعة، باب الرخصة في الصلاة في الثوب الواحد، برقم ٢٩، ١/ ١٤٠. وفي المصنف برقم ١٣٦٥، ١/ ٣٤٩.","vol":"4","page":236},{"text":"١٥٠٧ - حدثنا محمد بن عبد الوهاب بن أبي التمام العسقلاني في قدْمتي الثالثة عسقلان، نا آدم بن أبي إياس، ح\nوحدثنا محمد بن عامر الرملي وأبو أمية، قالا: نا يحيى بن إسحاق السالحيني قالا (^١): أنا الليث بن سعد، عن يحيى بن سعيد (^٢)، عن\n⦗٢٣٨⦘ أبي أمامة بن سهل بن حنيف، عن عمر بن أبي سلمة ﵄ قال: رأيت النبيّ ﷺ يصلي في ثوب واحد قد خالف بين طرفيه. زاد آدم على شقيه (^٣).\n_________\n(^١) أي آدم ويحيى، وفي \"ك\" \"قال: أخبرنا\"، وهو خطأ.\n(^٢) هو الأنصاري.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، وعيسى بن حماد كلاهما عن الليث به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه برقم ٢٨٠، ١/ ٣٦٩، وانظر أيضا الحديث ١٥٠٣ السابق وتخريجه.","vol":"4","page":237},{"text":"١٥٠٨ - حدثنا أحمد بن محمد بن أبي رجاء (^١)، نا وكيع، ح\nوحدثنا أبو العباس الغزى، نا قبيصة، قالا: نا سفيان بن عيينة، -كذا فيه (^٢) - عن أبي الزبير، عن جابر ﵁ قال: رأيت النبيّ (^٣) ﷺ يصلى في\n⦗٢٣٩⦘ ثوب واحد متوشحًا به (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\". وفي \"ك\": \"ابن أبي رجاء\".\n(^٢) \"كذا فيه\" لم يذكر في \"ك\"، والظاهر أن القول بأن سفيان هنا هو ابن عيينة وهم، والصواب أنَّه الثوري بدليل أن هذا الحديث نفسه في صحيح مسلم -انظر تخريجه- من طريق وكيع، وعبد الله بن نمير، وعبد الرحمن بن مهدي كلهم عن سفيان وصرّح المزي في تحفته بأنه الثوري حيث عدّه من أحاديثه عن أبي الزبير، ويؤكد ذلك أن عبد الرزاق روى نفس الحديث -ومن طريقه الإمام- أحمد عن الثوري في مصنفه، ولم أقف على من رواه من طريق ابن عيينة، عن أبي الزبير به. وبناء على ذلك فلا يتجه عدّه من أحاديث ابن عيينة، عن أبي الزبير به. ولا استدراكه على أحاديث سفيان الثوري كما هو في إتحاف المهرة، والله أعلم. انظر: مصنف عبد الرزاق برقم ١٣٦٦، ١/ ٣٥٠، والمسند ٣/ ٢٩٤، ٢٩٣، ٣٠٠، وتحفة الأشراف برقم ٢٧٥٢، ٢/ ٣٠٤، وإتحاف المهرة ٣/ ٤٠٨، ٤١٣.\n(^٣) وفي \"ك\": \"رسول الله ﷺ\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. وعن محمد بن عبد الله بن نمير، عن أبيه، وعن ابن المثنى، عن عبد الرحمن كلاهما عن سفيان به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه، برقم ٢٨١، ٢٨٢، ١/ ٣٦٩.","vol":"4","page":238},{"text":"١٥٠٩ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب قال: وحدثني أسامة بن زيد (^١)، وعمرو بن الحارث، عن أبي الزبير، عن جابر بن عبد الله (^٢) ﵁ أنَّه رأى رسول الله ﵁ يصلي في ثوب واحد مخالفًا بين طرفيه على عاتقيه، وثوبه على المشجب (^٣) (^٤).\n_________\n(^١) هو الليثي مولاهم، وقد ورد التصريح به عند ابن خزيمة.\n(^٢) \"ابن عبد الله\" لم يذكر في \"ك\".\n(^٣) المشجب: -بكسر الميم- خشبات موثقة تنصب فينشر عليها الثياب. انظر: الصحاح ١/ ١٥٢، المصباح المنير ص ١١٦، والنهاية ٢/ ٤٤٥، والتاج ٣/ ١٠١.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن حرملة بن يحيى، عن ابن وهب به.\nانظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه برقم ٢٨٣، ١/ ٣٦٩، وقوله عند المصنف: وثوبه على المشحب يعدّ بيانًا لقوله عند مسلم: \"وعنده ثيابه\"، وهذا من فوائد الاستخراج.","vol":"4","page":239},{"text":"١٥١٠ - حدثنا سعيد بن مسعود المَرْوَزِي بمرو (^١)، أنا (^٢)\n⦗٢٤٠⦘ النضر (^٣)، أنا شعبة، عن أبي مسلمة (^٤)، قال: سألت أنس بن مالك ﵁ أكان رسول الله ﷺ يصلي في نعليه؟ قال: نعم (^٥).\n_________\n(^١) مرو، المرو أصلها: الحجارة البيض تقدح بها النار، والمقصود هنا مدينة في خراسان والنسبة إليها مروزي على غير قياس، والصواب مروى على القياس. انظر: معجم البلدان ٥/ ١٣٢، والمعالم الأثيرة ص ٢٥٠.\n(^٢) وفي \"ك\": ثنا.\n(^٣) هو ابن شميل. وفي \"م\": أبا النضر وهو خطأ، وقد ذكر الإمام الذهبي أن سعيد بن مسروق يحدث عن النضر بن شميل. انظر: السير ١٢/ ٥٠٤.\n(^٤) هو سعيد بن يزيد الأزدي.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن بشر بن المفضل، عن أبي مسلمة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب جواز الصلاة في النعلين برقم ٦٠، ١/ ٣٩١.\nوأخرجه البخاري -رحمه الله تعالى- عن آدم بن أبي إياس، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب الصلاة في النعال برقم ٣٨٦، ١/ ٤٩٤.","vol":"4","page":239},{"text":"١٥١١ - حدثنا عمار بن رجاء، نا أبو داود، ح\nوحدثنا أبو قلابة، نا أبو زيد الهروي لم (^١) قالا: نا شعبة بإسناده، مثله (^٢).\n_________\n(^١) (ك ١/ ٣٢٧).\n(^٢) انظر: الحديث ١٥١٠ السابق، وتخريجه.","vol":"4","page":240},{"text":"<span data-type='title' id=toc-277>باب (^١) بيان اللباس المنهي للرجال عن لبسه، وصفه اللبس المكروه (^٢) في الصلاة، وإباحة الصلاة علي الحصير والبسط والخمرة (^٣)، وصفة البسط التي تدل علي كراهية الصلاة عليها (^٤)، وعلي تنحّي ما يشغل المصلي عن القبلة</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) هكذا في \"ك\". وفي \"الأصل\": \"لبس المكروه\"، وفي \"م\" \"لبس المرأة\"، وهو خطأ.\n(^٣) الخمرة: -بالضم- سجادة تعمل من سعف النخل وترمل بالخيوط. انظر: الصحاح ٢/ ٦٤٩.\n(^٤) ما بين النجمين لم يذكر في \"ك\".","vol":"4","page":241},{"text":"١٥١٢ - حدثنا محمد بن حيويه، نا (^١) ابن أبي مريم، أنا محمد بن جعفر (^٢)، أخبرني زيد بن أسلم، عن إبراهيم بن عبد الله بن حُنَيْن، عن أبيه، عن عليّ بن أبي طالب ﵁، قال: نهاني رسول الله ﷺ عن تختم الذهب، وعن لبس القسّي (^٣)، والمعصفر المفدّم (^٤)، وعن القراءة في\n⦗٢٤٢⦘ الركوع، والسجود (^٥).\n_________\n(^١) وفي \"ك\" \"أبنا\".\n(^٢) هو ابن أبي كثير.\n(^٣) قال أبو عبيد: القسّي: ثياب يؤتى بها من مصر فيها حرير، وهو بفتح القاف نسبة إلى بلاد يقال لها: القسّ: وأصحاب الحديث يقولون: القِسّ -بكسر القاف-.\nانظر: غريب الحديث ١/ ٢٢٦، والصحاح ٣/ ٩٦٣.\n(^٤) العصفر -بضم العين المهملة- نبت معروف، وعصفرت الثوب صبغته بالعصفر فهو معصفر، والمفدم -بضم الميم وفتح الفاء وفتح الدال المهملة المشددة- المشبع حمرة، =\n⦗٢٤٢⦘ = وقد قال الخطابي: النهي منصرف إلى ما صبغ من الثياب بعد النسج، فأما ما صبغ غزله، ثم نسج فليس بداخل في النهي. انظر: غريب الحديث ٣/ ٤٢١، والصحاح ٢/ ٧٥٠، والمصباح المنير ص ١٥٦، والنهاية ٣/ ٤٢١، وحاشية السندي على سنن النسائي ٢/ ٥٣٢.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- مختصرًا عن أبي بكر بن إسحاق، عن ابن أبي مريم به. انظر: صحيحه، كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود برقم ٢١١، ١/ ٣٤٩.\nوأخرجه -كاملًا- عن عبد بن حميد، عن عبد الرزاق، عن معمر، عن الزهري، عن إبراهيم بن عبد الله بن حنين به. انظر: صحيحه، كتاب اللباس والزينة، باب النهي عن لبس الرجل الثوب المعصفر برقم ٣٠، ٣/ ١٦٤٨، إلا أنَّه لم يذكر قوله \"المفدم\" وقد روى الحديث نافع، والزهري، عند مسلم وعبد الرزاق، وابن عجلان، ويزيد بن أبي حبيب، عند النسائي، أربعتهم عن إبراهيم بن عبد الله بن حنين به، فلم يذكروا \"المفدم\". ورواه داود بن قيس، والضحاك بن عثمان عند النسائي فذكراه. وفي رواية الضحاك\". . . عن لبس المفدم المعصفر\" ويعدّ ذكره منهما شاذًّا لمخالفتهما للأوثق والأكثر.\nقال الحافظ ابن عبد البر -رحمه الله تعالى-: لم يذكر \"المفدم\" غير الضحاك بن عثمان ولكن قد سبق أن داود بن قيس قد تابعه -وليس بحجة، والذي يقتضيه حديث علي ﵁ وغيره النهي عن لباس كل ثوب معصفر للرجال، لأنّه لم يخص فيه نوع من صباغ المعصفر من نوع، والنبي ﷺ إنّما بعث مبينًا معلمًا، فلو كان منه نوع تقتضيه الإباحة لبيّنه. . . والله ﷾ أعلم اهـ.\nوقد روى هذا الحديث عن عبد الله بن حنين، عن علي بن أبي طالب ﵁ هكذا =\n⦗٢٤٣⦘ = وروى أيضًا عن عبد الله بن حنين عن ابن عباس، عن علي ﵃. وذكر الإمام الدارقطني هذا الاختلاف في علله فقال: من أسقط ذكر ابن عباس ﵄ أكثر وأحفظ، قال النووي: وهذا اختلاف لا يؤثر في صحة الحديث فقد يكون عبد الله بن حنين سمعه من ابن عباس عن علي، ثم سمعه من علي نفسه. اهـ.\nويجوز أن يسمعه منهما معًا لأنّه قد ذكر أن مجلسهما كان واحدًا وقد ذكر ذلك أيضًا ابن عبد البر قبله، وورد أيضًا في بعض روايات هذا الحديث \"نهاني ولا أقول نهى الناس\" وفي بعضها \"ولا أقول نهاكم\" قال الحافظ ابن عبد البر: وهذا اللفظ محفوظ من حديث علي ﵁ هذا من وجوه وليس دعوى الخصوص فيه بشيء لأن الحديث في النهي عنه صحيح من حديث علي وغيره والحجة في سنة رسول الله ﷺ لا فيما خالفها. والله ﷾ أعلم. انظر: صحيح مسلم كتاب اللباس برقم ٢٩، ٣٠، ٣١، ٣/ ١٦٤٨، وسنن النسائي كتاب التطبيق باب النهي عن القراءة في الركوع برقم ٤١، ١١/ ١١١٧، ٢/ ٥٣٢، ٥٦٥، والمصنف برقم ٢٨٧٢، ٢٨٣٣، ٢/ ١٤٤، وعلل الدارقطني ٣/ ٧٨ - ٨٨، والتمهيد ١٦/ ١١٤، ١٢١، ١٢٤، وشرح النووي ٥/ ١٤٩، ١٤/ ٢٤٥، وحاشية السندي على المتن النسائي ٢/ ٥٣٢، والسلسلة الصحيحة برقم ٢٣٩٥، ٥/ ٥١٧ - ٥١٩.","vol":"4","page":241},{"text":"١٥١٣ - حدثنا عمار بن رجاء، نا الحميدي، ح\nوحدثنا محمد بن إسماعيل الصائغ، نا الحميدي، نا\nسفيان، نا (^١) الزهري، عن عروة، عن عائشة ﵂ أنّ النبيّ ﷺ صلى في خميصة (^٢) لها أعلام، وقال: \"شغلتني أعلام هذه، فاذهبوا بها\n⦗٢٤٤⦘ إلى أبي جهم (^٣)، وائتوني بأَنْبِجَانيّة (^٤) \" (^٥).\n_________\n(^١) وفى \"ك\" \"عن\".\n(^٢) الخميصة -بفتح المعجمة وكسر الميم وبالصاد المهملة- واحدة الخمائص، وهي ثياب =\n⦗٢٤٤⦘ = من خزّ أو صوف وهي معلمة الطرفين فإن لم تكن معلمة فليست بخميصة. انظر: غريب الحديث ١/ ٢٢٧، والمصباح المنير ص ٧٠، والفتح ١/ ٤٨٣.\n(^٣) أبو جهم -هو ابن حذيفة بن غانم بن عامر القرشي العدوي، قيل اسمه عامر وقيل عبيد الله. أسلم عام الفتح، وصحب النبي ﷺ، وتوفي في أول خلافة ابن الزبير ﵃، وإنَّما بعث الخميصة إلى أبي جهم لأنّه الذي أهداها له وإنَّما طلب منه الأنبجاني لئلا يؤثر ردّ الهدية في قلبه. والله أعلم. انظر: الاستيعاب ٤/ ٣٢، والنهاية ١/ ٧٣، والأصابة ٤/ ٣٥، وشرح النووي ٤/ ٢٠٨، والفتح ١/ ٤٨٣.\n(^٤) أنبجانية: ذكر ابن الأثير أن المحفوظ كسر الباء ويروى فتحها يقال: كساء أنبجاني منسوب إلى منبج المدينة المعروفة وهو مكسورة الباء ففتحت في النسب وأبدلت الميم همزة، وقيل: إنها منسوبة إلى موضع اسمه أنبجان وهو أشبه لأن الأول فيه تعسف، وهو كساء يتخذ من الصوف وله خمل ولا علَم له، وهي من أدْون الثياب الغليظة. . . انظر: الصحاح ١/ ٣٤٣، وشرح النووي ٤/ ٢٠٧، والنهاية ١/ ٧٣، والفتح ١/ ٤٨٣، والتاج ٦/ ٢٢٦ - ٢٢٨.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وزهير بن حرب، وأبي بكر بن أبي شيبة ثلاثتهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهة الصلاة في ثوب له أعلام برقم ٦١، ١/ ٣٩١.\nوأخرجه البخاري -رحمه الله تعالى- عن قتيبة، عن سفيان بن عيينة به. انظر: صحيحه، كتاب الأذان، باب الالتفاف في الصلاة برقم ٧٥٢، ٢/ ٢٣٤.","vol":"4","page":243},{"text":"١٥١٤ - حدثنا أبو داود السجزي، نا عثمان بن أبي شيبة، نا سفيان بن عيينة بإسناده مثله (^١).\n_________\n(^١) انظر: الحديث ١٥١٣ السابق وتخريجه وهو في سنن أبي داود برقم ٩١٤، كتاب =\n⦗٢٤٥⦘ = الصلاة باب النظر في الصلاة، ١/ ٥٦٢.","vol":"4","page":244},{"text":"١٥١٥ - حدثنا محمد بن مهلّ، ومحمد بن إسحاق بن شبويه السجزي بمكة، قالا: نا عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة ﵂ قالت: صلَّى رسول الله ﷺ في خميصة ذات علَم، فلما قضى صلاته قال: \"اذهبوا إلى أبي جهم بن حذيفة [بهذه الخميصة] (^١)، وائتوني بأنبجانية، فإنّها [قد] (^٢) ألهتني عن صلاتي آنفًا (^٣) \" (^٤).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"ك\".\n(^٢) الزيادة من \"ك\".\n(^٣) وفي \"ك\" والمصنَّف \"آنفًا عن صلاتي\".\n(^٤) انظر: الحديث ١٥١٤ السابق وتخريجه وهو في المصنف برقم ١٣٨٩، ١/ ٣٥٧.","vol":"4","page":245},{"text":"١٥١٦ - حدثنا إبراهيم بن مرزوق، وأبو داود الحراني، وأبو أمية، والحسن بن مُكْرم قالوا: نا عثمان بن عمر، أنا يونس، عن الزهري، عن عروة، عن عائشة ﵂ أنّ النبيّ ﷺ قام إلى الصلاة وعليه خميصة ذات أعلام، فلما قضى صلاته قال: \"اذهبوا بهذه الخميصة إلى أبي جهم بن حذيفة، وائتوني بأَنبِجَانيَّة، فإنّها ألهتني آنفا عن صلاتي\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب، عن يونس، به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهة الصلاة في ثوب له =\n⦗٢٤٦⦘ = أعلام، برقم ٦٢، ١/ ٣٩١.\nوأخرجه البخاري -رحمه الله تعالى- عن أحمد بن يونس، عن إبراهيم بن سعد، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب إذا صلى في ثوب له أعلام ونظر إلى علمها برقم ٣٧٣، ١/ ٤٨٢.","vol":"4","page":245},{"text":"١٥١٧ - حدثنا ابن شبابان، نا (^١) ابن أبي عمر (^٢)، نا معن، نا مالك، عن هشام بن عروة، عن أبيه، عن عائشة ﵄ أنّ النبي ﷺ لبس خميصة لها علم، ثم أعطاها أبا جهم، وأخذ من أبي جهم أَنْبِجانية له، فقال: يا رسول الله، ولِمَ؟ قال: \"إنّي رأيت علمها في الصلاة\" (^٣).\n_________\n(^١) وفي \"ك\": \"أبنا\".\n(^٢) هو محمد بن يحيى العدني.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع، عن هشام بن عروة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهة الصلاة في ثوب له أعلام برقم ٦٣، ١/ ٣٩٢.\nوهو في الموطأ -رواية الليثي- برقم ٦٨، كتاب الصلاة، باب النظر في الصلاة إلى ما يشغلك عنها، ١/ ٩٨، بدون ذكر أم المومنين عائشة ﵂، قال الحافظ ابن عبد البر -رحمه الله تعالى-: وهو مرسل عند جميع الرواة عن مالك إلا معن بن عيسى فإنه رواه عنه مسندًا، وكذلك يرويه جماعة أصحاب هشام عنه مسندًا، وقد يستند من رواية مالك، عن علقمة بن أبي علقمة، عن أمه عن أم المومنين عائشة ﵂، وقد رواه الزهري، عن عروة، عن عائشة. والله أعلم. انظر: التمهيد ٢٠/ ١٠٨، ٢٢/ ٣١٤.","vol":"4","page":246},{"text":"١٥١٨ - حدثنا علي بن حرب، نا وكيع (^١) بن الجراح (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: كان للنبي ﷺ خميصة لها علم فكان يعرض له في الصلاة، فأعطاها رسول الله ﷺ أبا جهم وأخذ كساء له (أنبجانيًّا) (^٣) (^٤).\n_________\n(^١) (ك ١/ ٣٢٨).\n(^٢) \"ابن الجراح\" لم يذكر في \"ك\".\n(^٣) وفي \"الأصل\" و\"م\" \"أنبجاني\"، وهو خطأ.\n(^٤) انظر: الحديث ١٥١٧ السابق وتخريجه.","vol":"4","page":247},{"text":"١٥١٩ - ز- حدثنا أبو داود الحراني، نا عفان بن مسلم، نا عبد الوارث، عن عبد العزيز بن صهيب، عن أنس ﵁ قال: كان قرام (^١) لعائشة ﵂ قد سترت به جانب بيتها، فقال رسول الله ﵁: \"حوّلي قرامك؛ فإنّه لا تزال تصاويره تعْرِض لي في صلاتي\" (^٢).\n_________\n(^١) القرام -بكسر القاف وتخفيف الراء وزن كتاب- الستر الرقيق وبعضهم يزيد وفيه رقم ونقوش. انظر: الصحاح ٥/ ٢٠٠٩، والمصباح المنير ص ١٩١.\n(^٢) وقد أخرجه البخاري -رحمه الله تعالى- عن أبي معمر عبد الله بن عمرو، وعن عبد الوارث به. انظر: صحيحه، كتاب الصلاة، باب إن صلى في ثوب مصلّب أو تصاوير هل تفسد صلاته؟ وما ينهى عن ذلك، برقم ٣٧٤، ١/ ٤٨٤.","vol":"4","page":247},{"text":"١٥٢٠ - حدثنا إبراهيم بن مرزوق، نا وهب بن جرير، ح\nوحدثنا يونس بن حبيب، نا أبو داود، قالا: نا شعبة، عن عبد العزيز بن صهيب، عن أنس بن مالك ﵁ قال: قال رسول الله ﷺ:\n⦗٢٤٨⦘ \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وزهير بن حرب كلاهما، عن إسماعيل بن علية، عن عبد العزيز بن صهيب به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب، والفضة على الرجال والنساء، وخاتم الذهب والحرير على الرجل،. . . الخ برقم ٢١، ٣/ ١٦٤٥.\nوأخرجه البخاري -رحمه الله تعالى- عن آدم، عن شعبة به. انظر: صحيحه، كتاب اللباس، باب لبس الحرير للرجال وقدر ما يجوز منه برقم ٥٨٣٢، ١٠/ ٢٨٤.","vol":"4","page":247},{"text":"١٥٢١ - حدثنا علي بن الحسن (^١) بن الحرّ وهو ابن إشكاب، وابن ابنة (^٢) مطر الوراق، قالا: نا إسماعيل ابن علية، عن عبد العزيز بن صهيب، عن أنس بن مالك (^٣) ﵁ قال: نهى رسول الله ﷺ أن يتزعفر الرجل (^٤).\n_________\n(^١) هكذا في جميع النسخ وهو خطأ. والصواب \"عليّ بن الحسين\" كما في تهذيب الكمال وغيره. انظر: تهذيب الكمال ٢٠/ ٣٧٩. [¬*]\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\": \"بنت\".\n(^٣) \"ابن مالك\" لم يذكر في \"ك\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وابن نمير، وأبي كريب خمستهم عن إسماعيل بن علية به. انظر: صحيحه، كتاب اللباس والزينة، باب في الرجل عن التزعفر ٣/ ١٦٦٣.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوبها محققو الكتاب في الموضع الآخر (٩١٤٨)، مع أنها في النسخة الخطية كوبريللو (٧/ ق ١١٦ أ) والأزهرية (٤/ ق ٢٩٨/ ب): (الحسن)، وكذا في إتحاف المهرة (١٣٣٠) ونسخة السخاوي منه (١/ ق ٨٨ ب)، وأشار إلى الموضعين، والحديث في جمع ابن ثرثال لجزء فيه من حديث المحاملي والعطار والدقاق (٢١٧) ط. دار الكتب العلمية مصرحا بذكر علي بن الحسين، برواية أبي عبد الله محمد بن مخلد بن حفص العطار عنه، وكذا في نسخته الخطية بالظاهرية ٣٨٣٠ (ق ٢٢٥/ ب)، والصواب في اسمه: الحسين، ويكنى أبا الحسن، كما في مصادر ترجمته، إلا أن الصواب إثبات ما وجد في الأصول الخطية، فلعل أبا عوانة كان يذكر اسمه هكذا، والعلم عند الله تعالى.","vol":"4","page":248},{"text":"١٥٢٢ - حدثنا الصغاني (^١)، ومحمد بن شاذان، قالا: نا علي بن الجعد (^٢)، ح\n⦗٢٤٩⦘ وحدثنا عباس الدوري، نا قراد (^٣)، كلاهما، عن شعبة، عن ابن علية، بإسناده، نحوه (^٤).\n_________\n(^١) وفي \"م\" \"الصاغاني\".\n(^٢) علي بن الجعد الجوهري، ولد سنة ١٣٦ هـ وقيل: قبل ذلك، وتوفي سنة ٢٣٠ هـ. روى =\n⦗٢٤٩⦘ = له البخاري، وأبو داود. أحد الحفاظ الأثبات، قال ابن معين: ما روى عن شعبة من البغدادين أثبت منه. . . لكنه فيه بدعة، قال الإمام الذهبي في من تكلم فيه وهو موثق: حافظ ثبت لكنه فيه بدعة وتجهم، وقال الحافظ ابن حجر: ثقة ثبت رمي بالتشيع. وفي هدي الساري: روى عنه البخاري من حديثه عن شعبة فقط أحاديث يسيرة. انظر: تاريخ بغداد ١١/ ٣٦٥، ٣٦٦، وتهذيب الكمال ٢٠/ ٣٤١، والكاشف ٢/ ٣٦، ومن تكلم فيه وهو موثق ص ١٣٩، والميزان ٣/ ١١٦، وهدي الساري ص ٤٣٠، والتقريب، ص ٣٩٨.\n(^٣) هو أبو نوح عبد الرحمن بن غَزْوان -بمعجمة مفتوحة وزاي ساكنة- البغدادي المعروف بقراد -بضم القاف وتخفيف الراء- مات سنة ٢٠٧ هـ، خ د ت س، وثقه جماعة منهم ابن سعد، وابن المديني، ومحمد بن عبد الله بن نمير، وذكره ابن حبان في الثقات، وقال: كان يخطئ، ودكر له حديثًا أخطأ فيه في قصة المماليك، وذكره أيضًا الخليلي، وقال الذهبي له حديث لا يحتمل في قصة النبي ﷺ وبحيرا بالشام، وقال الدارقطني: ثقة له أفراد، وقال الحافظ ابن حجر أيضًا: ثقة له أفراد، وليس له في البخاري سوى حديث واحد توبع عليه. انظر: الطبقات ٧/ ٢٤٢، وتاريخ الدوري ٢/ ٣٥٥، والثقات ٨/ ٣٧٥، وسؤالات الحكم ص ٢٣٧ والإرشاد ١/ ٢٤٨، وتهذيب الكمال ١٧/ ٣٣٥، والسير ٩/ ٥١٨، والكاشف ١/ ٦٣٩، والمغني ٢/ ٣٨٤، والتقريب، ص ٣٤٨، وهدي الساري ص ٤١٨.\n(^٤) انظر: الحديث ١٥٢١ السابق وتخريجه، وشعبة هنا يروي عن إسماعيل بن علية، وهو أصغر منه. فتكون من باب رواية الأكابر عن الأصاغر. انظر: تهذيب الكمال ١٢/ ٤٧٩، والفتح ١٠/ ٣٠٤.","vol":"4","page":248},{"text":"١٥٢٣ - حدثنا الربيع بن سليمان، نا أسد بن موسى، نا هشيم، ح\nوحدثنا يونس بن حبيب، نا أبو داود، نا عبد الوارث كلاهما عن عبد العزيز (بن صهيب) (^١)، عن أنس ﵁ أنّ النبيَّ ﷺ نهى أن يتزعفر الرجل. وهذا (^٢) لفظ عبد الوارث (^٣).\n_________\n(^١) لم يذكر في \"ك\".\n(^٢) \"وهذا\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه البخاري -رحمه الله تعالى- عن مسدّد، عن عبد الوارث به. انظر: صحيحه، كتاب اللباس، باب النهي عن التزعفر للرجال، برقم ٥٨٤٦، ١٠/ ٣٠٤.\nوأخرجه مسلم -رحمه الله تعالى- بنحوه عن يحيى بن يحيى، وأبي الربيع، وقتيبة ثلاثتهم، عن حماد بن زيد، عن عبد العزيز بن صهيب به. انظر: صحيحه، كتاب اللباس والزينة، باب نهي الرجل عن التزعفر، برقم ٧٧، ٣/ ١٦٦٢.","vol":"4","page":250},{"text":"١٥٢٤ - حدثنا أبو داود الحراني، نا سليمان بن حرب، نا حماد بن زيد، عن عبد العزيز بن صهيب، عن أنس ﵁ قال: نهى النبيّ ﷺ عن التزعفر -يعني للرجال (^١) -.\n_________\n(^١) انظر: الحديث ١٥٢٣ السابق وتخريجه.","vol":"4","page":250},{"text":"١٥٢٥ - حدثنا أبو يوسف الفارسي، والصغاني، وأبو أمية قالوا: نا أبو عاصم، عن عبد الحميد بن جعفر (^١)، عن يزيد بن أبي حبيب، عن أبي الخير (^٢)، عن عقبة بن عامر ﵁ أنّ رسول الله ﷺ -صلى في فرّوج (^٣)\n⦗٢٥١⦘ من حرير، ثم نزعه فألقاه، قيل: يا رسول الله؛ صليت فيه، ثم نزعته؟ قال: \"إنه لا ينبغي هذا للمتقين\" (^٤).\n_________\n(^١) الأنصاري.\n(^٢) هو مرثد بن عبد الله اليزَنِيّ.\n(^٣) الفروج -قال النووي -رحمه الله تعالى-: هو بفتح الفاء وضم الراء المشددة، هذا هو =\n⦗٢٥١⦘ = الصحيح المشهور في ضبطه ولم يذكر الجمهور غيره. اهـ. وحكى ضم الفاء وتخفيف الراء، وهو القباء الذي فيه شق من خلفه. قال النووي: وهذا اللبس المذكور في الحديث كان قبل تحريم الحرير على الرجال ولعل أول النهي والتحريم كان حين نزعه، ولهذا قال في حديث جابر عند مسلم كتاب اللباس برقم ١٦،: \". . . نهاني عنه جبريل\" فيكون هذا أول التحريم. والله أعلم. انظر غريب الحديث ٣/ ١٨٧ - ١٨٨، والصحاح ١/ ٣٣٤، وشرح النووي ١٤/ ٢٤٣ - ٢٤٤، والفتح ١/ ٤٨٥، والتاج ٦/ ١٤٦.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن أبي عاصم به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال الذهب والفضة على الرجال والنساء ٣/ ١٦٤٦.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن الليث عن يزيد بن أبي حبيب به. انظر: صحيحه، كتاب الصلاة، باب من صلى في فروج حرير ثم نزعه برقم ٣٧٥، ١/ ٤٧٤، وموقع هذا الحديث من \"ك\" بعد حديثين وهما من \"الأصل\" و\"م\" يقعان بعد ستة أحاديث، ووقوعهما هناك أنسب. والله ﷾ أعلم.","vol":"4","page":250},{"text":"١٥٢٦ - حدثنا يونس بن عبد الأعلى وبحر بن نصر الخولاني (^١)، كلاهما عن ابن وهب أخبرني الليث، ح\nوحدثنا أبو أمية، نا يحيى بن إسحاق، نا الليث، جميعًا (^٢)، عن\n⦗٢٥٢⦘ يزيد بن أبي حبيب، عن أبي الخير، عن عقبة بن عامر ﵁ قال: أُهدِي إلى رسول الله ﷺ فروج حرير فلبسه ثم صلى فيه، ثم نزعه نزعًا شديدًا كأنه (كاره) (^٣) له، ثم قال: \"ما ينبغي هذا للمتقين\" (^٤).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) هكذا في جميع النسخ، والجادّة عدم ذكرها؛ لأن الراوي عن يزيد هو الليث وحده، ولكن المراد: ابن وهب ويحيى بن إسحاق. انظر الحديث ١٤٦٢ المتقدّم. والله أعلم.\n(^٣) وفي جميع النسخ \"كارها\" بالنصب، وهو خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن الليث به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء. . . الخ برقم ٢٣، ٣/ ١٦٤٦. وانظر الحديث ١٥٢٦ السابق وتخريجه أيضا.","vol":"4","page":251},{"text":"١٥٢٧ - حدثنا (^١) الربيع بن سليمان، نا شعيب بن الليث، نا الليث بمثله كالكاره له، ثم قال: \"لا ينبغي هذا للمتقين\" (^٢).\n_________\n(^١) هكذا في \"ك\". وفي \"الأصل\" و\"م\": \"وحدثنا\"، بالواو.\n(^٢) انظر: الحديث ١٥٢٦ السابق وتخريجه.","vol":"4","page":252},{"text":"١٥٢٨ - حدثنا يوسف بن مسلّم، نا حجاج بن محمد، عن ابن جريج، أخبرني أبو الزبير أنَّه سمع جابر بن عبد الله ﵄ يقول: \"لبس النبيّ ﷺ يومًا قَباء من ديباج (^١) أهدي له، ثم أوشك أن ينزعه، فأرسل به إلى عمر بن الخطاب ﵁ فقيل له: قد أوشكت ما نزعته يا رسول الله، قال رسول الله ﷺ: \"نهاني عنه جبريل ﵇\". فجاء عمر ﵁ يبكي، فقال: كرهت شيئًا وأعطيتنيه فما لي؟ فقال: \"إنّي لم\n⦗٢٥٣⦘ أعطك تلبسه (^٢)، إنّما أعطيتك تبيعه، فباعه بألفي درهم (^٣).\n_________\n(^١) الديباج: ثوب سداه ولحمته إبْريسم. انظر: النهاية ٢/ ٩٧، والمصباح المنير ص ٧٢، وتاج العروس ٥/ ٥٤٤.\n(^٢) في \"ك\" \"لتلبسه\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، وإسحاق بن إبراهيم، ويحيى بن حبيب، وحجاج بن الشاعر أربعتهم عن روح بن عبادة، عن ابن جريج به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء. . . الخ برقم ١٦، ٣/ ١٦٣٣.\nوقد روى مالك -رحمه الله تعالى- قصة إهداء النبي ﷺ لعمر ﵁ هذا القباء عن نافع عن ابن عمر ﵄ وزاد في آخره: فكساها عمر ﵁ أخا له مشركا بمكة، قال الحافظ ابن حجر -رحمه الله تعالى- يمكن أن يكون عمر ﵁ باعه بإذن أخيه بعد أن أهداه له. والله أعلم. انظر: التمهيد ١٤/ ٢٣٩، والفتح ١٠/ ٢٩٩.","vol":"4","page":252},{"text":"١٥٢٩ - حدثنا أبو الأزهر، نا روح، نا ابن جريج، عن أبي الزبير أنَّه سمع جابرًا ﵁ يقول: لبس النبيّ ﷺ يومًا قباء. فذكر بمثله سواء (^١) (^٢).\n_________\n(^١) هذا الإسناد لم يذكر في \"م\".\n(^٢) انظر: تخريج الحديث ١٥٢٨ السابق.","vol":"4","page":253},{"text":"١٥٣٠ - حدثنا أبو داود الحراني، نا يحيى بن حماد (^١)، ح\nوحدثنا مهدي بن الحارث، نا مسدد قالا: نا أبو عوانة، عن عبد الرحمن [بن] (^٢) الأصم (^٣)، عن أنس بن مالك ﵁ قال: بعث\n⦗٢٥٤⦘ رسول الله ﷺ إلى عمر ﵁ بجُبّة سندس (^٤)، فقال عمر ﵁ يا رسول الله، بعثت بها إليّ، وقد قلت فيها ما قلت؟ فقال: \"إنّي لم أبعث بها إليك لتلبسها، إنّما بعثت بها إليك لتنتفع بها\"، وقال بعضهم: \"لتكسوها\" وقال بعضهم: \"لتبيعا (^٥) وتنتفع بها\" (^٦).\n_________\n(^١) هو الشيباني مولاهم البصري ختن أبي عوانة.\n(^٢) \"ابن\" سقط من \"الأصل\" و\"م\" وأضفته من \"ك\" و\"ط\".\n(^٣) مؤذن الحجاج وثقه ابن معين، ويعقوب بن سفيان، والدارقطني، والذهبي، وقال أبو حاتم: صدوق ما بحديثه بأس، وقال القطان، وابن معين: كان يرى القدر، وقال =\n⦗٢٥٤⦘ = الحافظ: صدوق له عند مسلم هذا الحديث الواحد، وعند النسائي آخر. انظر: تاريخ الدارمي ص ٥٨٣، والمعرفة والتاريخ ٣/ ١٠٣ - ١٠٤، والجرح والتعديل ٥/ ٣٠٤، وسؤالات البرقاني الترجمة ٢٩٢، وتهذيب الكمال ١٦/ ٥٣٣، والكاشف ١/ ٦٢١، والتقريب، ص ٣٣٦.\n(^٤) السندس -بالضم- البُزيون قال ذلك الجوهري، وقال المفسرون: إنَّه رقيق الديباج ورفيع، وفي الإستبرق: إنَّه غليظ الديباج. انظر: الصحاح ٣/ ٩٣٧، وتاج العروس ١٦/ ١٥٤.\n(^٥) (ك ١/ ٣٣٠).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن شيبان بن فروخ، وأبي كامل كلاهما عن أبي عوانة به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء. . . الخ برقم ٢٠، ٣/ ١٦٤٥.","vol":"4","page":253},{"text":"١٥٣١ - حدثنا الصغاني (^١)، نا (^٢) أبو النضر، أنا شعبة، ح\nوحدثنا أبو قلابة، نا بشر بن عمر (^٣)، نا شعبة، قالا جميعًا (^٤)، عن\n⦗٢٥٥⦘ أبي عون (^٥)، عن أبي صالح -يعني الحنفي (^٦) -، قال: سمعت عليًّا ﵁ يقول: أُهديت لرسول الله ﷺ حلّة سيراء (^٧)، فبعث بها إليّ، فلبستها فَرُحت بها (^٨)، فقال: \"إنّي لم أعطكها لتلبسها\" فأمرني فأطرتها (^٩) بين نسائي (^١٠).\nفي هذا الحديث دليل على أنَّه مباح للنساء لبسها ولبس غيره (^١١)، من الحرير (^١٢).\n_________\n(^١) في \"م\" \"الصاغاني\".\n(^٢) في \"ك\" \"أبنا\".\n(^٣) الزهراني.\n(^٤) هكذا في جميع النسخ \"قالا\" -بالتثنية- والجادّة: \"قال\"؛ لأن الراوي عن أبي عون =\n⦗٢٥٥⦘ = شعبة وحده، ولكن المراد بالضمير أبو النضر وبشر بن عمر. انظر الحديث ١٤٦٢ المتقدّم. والله أعلم.\n(^٥) هو محمد بن عبيد الله بن سعيد الثقفي الكوفي.\n(^٦) هو عبد الرحمن بن قيس الكوفي.\n(^٧) الحلة -واحدة الحلل وهي برود اليمن من مواضع مختلفة منها، والحلة إزار ورداء، لا تسمى حلة حتى تكون ثوبين. . .، والسِّيراء برود يخالطها حرير. انظر: غريب الحديث ١/ ٢٢٨.\n(^٨) هكذا في جميع النسخ، وهو فعل من الرواح أي: الذهاب في أي وقت. انظر: النهاية.\n(^٩) أي: شققتها وقسمتها بينهن. . . انظر: تاج العروس ١٠/ ٦٥.\n(^١٠) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ، عن أبيه، عن شعبة به.\nانظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء. . . الخ برقم، ٣/ ١٦٤٤.\n(^١١) هكذا في جميع النسخ. ولعل الصواب \"غيرها\".\n(^١٢) هذه الجملة لم تذكر في \"ك\".","vol":"4","page":254},{"text":"١٥٣٢ - حدثنا قربزان عبد الرحمن بن [محمد بن] (^١) منصور البصري، نا يحيى القطان، [نا عبيد الله] (^٢)، ح\nوحدثنا موسى بن إسحاق القواس، نا عبد الله بن نمير، قالا (^٣): نا عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ قال: \"إنّ الذي يجر ثوبه من الخيلاء لا ينظر الله إليه يوم القيامة\" (^٥).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) ما بين المعقوفتين لم يذكر في \"الأصل\".\n(^٣) وفي \"ك\" \"قال\". انظر الحديث ١٤٦٢ السابق، لمعرفة المراد من الضمير.\n(^٤) فما عدا \"ك\" هنا زيادة \"كلاهما قالا\"، ولا معنى لها، لأن الراوي عن نافع هو عبيد الله وحده، فحذفتها. والله أعلم.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن نمير، عن أبيه، وعن محمد بن المثنى، وعبيد الله بن سعيد كلاهما عن يحيى القطان به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم جر الثوب خيلاء، وبيان حد ما يجوز إرخاؤه إليه وما يستحب ٣/ ١٦٥١.","vol":"4","page":256},{"text":"١٥٣٣ - حدثنا عبد الملك بن عبد الحميد الميموني، نا محمد بن عبيد أبو عبد الله الأحدب (^١)، نا عبيد الله بهذا الإسناد (^٢) مثله (^٣) (^٤).\n_________\n(^١) هو الطنافِسي.\n(^٢) \"الإسناد\" لم يذكر في \"ك\".\n(^٣) (ك ١/ ٣٢٩).\n(^٤) انظر: تخريج الحديث ١٥٣٢ السابق.","vol":"4","page":256},{"text":"١٥٣٤ - حدثنا الصغاني، وأبو أمية قالا: نا موسى بن داود، أنا شعبة، عن عاصم بن كُلَيْب (^١)، عن أبي بردة -يعني (^٢) ابن أبي موسى- عن علي ﵁، أنّ النبيّ ﷺ نهى عن الثياب القسيّة والميثرة الحمراء، وعن التختم ها هنا وها هنا، وأشار بالسبّابة والوسطى (^٣).\n_________\n(^١) الكوفي مات سنة ١٣٧ هـ، خت م ٤، وثقه ابن سعد، وابن معين، ويعقوب بن سفيان، والنسائي، وغيرهم. وضعفه ابن المديني، وقال جرير: كان مرجئا، وقال الإمام الذهبي فيمن تكلم فيه وهو موثق: ثقة وليّ الله، قال ابن المديني: لا يحتج بما انفرد به. وقال الحافظ: صدوق رمي بالإرجاء، ولعل الراجح أن يقال في حقه: ثقة رمي بالإرجاء والله أعلم. انظر: الطبقات ٦/ ٢٢١، وابن طهمان الترجمة ٦٣، والمعرفة والتاريخ ٣/ ٩٥، وتهذيب الكمال ١٣/ ٥٣٧، والكاشف ١/ ٥٢١، ومن تكلم فيه وهو موثق ص ١٠٤، والتقريب، ص ٢٨٦.\n(^٢) \"يعني\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن المثنى، وابن بشار كلاهما عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب اللباس والزينة، باب النهي عن التختم في الوسطى والتي تليها ٣/ ١٦٥٩.","vol":"4","page":257},{"text":"١٥٣٥ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن عاصم بن كليب سمعت أبا بردة سمع عليًّا ﵁ يقول: نهانى النبيّ ﵁. فذكر الخاتم فقط (^١).\n_________\n(^١) انظر: الحديث ١٥٣٤ السابق.","vol":"4","page":257},{"text":"١٥٣٦ - حدثني أبو الأحوص صاحبنا، نا أبو عمر الحوضي، نا\n⦗٢٥٨⦘ أبو عوانة، عن عاصم بن كليب، حدثني أبو بردة بن أبي موسى قال: كنت عند أبي موسى، فأتى عليّ فقال: نهاني رسول الله ﷺ أن أجعل خاتمي في هذه وهذه -يعني السبابة والوسطى-، ونهاني عن الميثرة والقسيّة (^١) (^٢).\n* رواه ابن إدريس فقال: القسّيّ ثياب مصبغة، يؤتى بها من مصر والشام، وأما المياثر (^٣) فشيء كانت تجعله النساء لبعولتهن على الرحل كالقطائف الأرجوان* (^٤) (^٥).\n_________\n(^١) وفي \"ك\" \"القسيّ\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن محمد بن عبد الله بن نمير، وأبي كريب، كلاهما، عن ابن إدريس، عن عاصم بن كليب به. انظر: صحيحه، كتاب اللباس والزينة، باب النهي عن التختم في الوسطى والتي تليها برقم ٦٤، ٣/ ١٦٥٩.\n(^٣) هكذا في صحيح مسلم -رحمه الله تعالى- وفي \"الأصل\" الماثر وهو خطأ.\n(^٤) القطائف جمع قطيفة، وهو كساء له خمل والأرجوان -بضم الهمزة والجيم- صبغ أحمر. انظر: المصباح المنير ص ٨٤ وص ١٩٤.\n(^٥) ما بين النجمين لم يذكر في \"ك\"، وقد كتب في \"الأصل\" على أوله وآخره علامة الضرب هكذا (لا. . . إلى). وانظر الحديث ١٥٣٦ السابق وتخريجه.","vol":"4","page":257},{"text":"١٥٣٧ - حدثنا يوسف بن مسلم، نا حجاج، نا شعبة، ح\nوحدثنا محمد بن إسحاق الصغاني، نا (^١) عثمان بن عمر، أنا (^٢)\n⦗٢٥٩⦘ شعبة، عن الأشعث (^٣)، وهو ابن أبي الشعثاء المحاربي، عن معاوية بن سُويد بن مقرن (^٤)، عن البراء بن عازب ﵁ قال: أمرنا رسول الله ﷺ بسبع ونهانا عن سبع، أمرنا باتّباع الجنائز، وعيادة المريض، وتشميت العاطس، وإجابة الداعي، ونصر المظلوم، وإبرار المُقْسِم، وردّ السلام (^٥)، ونهانا عن سبع؛ خاتم الذهب، أو حلقة الذهب، وعن آنية الفضة، ولبس الحرير، والديباج، والإستبرق، والميثرة، والقسّي.\nوحديثهما واحد (^٦).\n_________\n(^١) وفي \"ك\": \"أبنا\".\n(^٢) وفي \"ك\": \"ثنا\".\n(^٣) في \"ك\": \"أشعث\" بدون \"ال\".\n(^٤) مقرن -بضم أوله وفتح القاف وكسر الراء المشددة-.\n(^٥) هكذا عند البخاري أيضا، وعند مسلم: وإفشاء السلام.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن أبي خيثمة، عن أشعث، به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء. . . الخ برقم ٣/ ٣/ ١٦٣٥.\nوأخرجه البخاري -رحمه الله تعالى- عن آدم، عن شعبة به. انظر: صحيحه، كتاب اللباس، باب خواتيم الذهب برقم ٥٨٦٣، ١٠/ ٣١٥.","vol":"4","page":258},{"text":"١٥٣٨ - حدثنا أبو داود الحراني، نا أبو عَتّاب (^١)، وأبو زيد (^٢)، قالا (^٣): نا شعبة بإسناده مثله (^٤).\n_________\n(^١) أبو عتاب هو سهل بن حماد الدلّال البصري.\n(^٢) هو سعيد بن الربيع الهرَوي.\n(^٣) (ك ١/ ٣٣١).\n(^٤) انظر: تخريج الحديث ١٥٣٧ السابق.","vol":"4","page":259},{"text":"١٥٣٩ - حدثنا محمد بن إسماعيل الصائغ، نا يحيى بن أبي بكير، نا زهير (^١)، عن أشعث بن أبي الشعثاء، حدثني معاوية بن سويد بن مقرن، دخلت على البراء بن عازب ﵁ فسمعته يقول: أمرنا رسول الله ﷺ بسبع ونهانا عن سبع فذكر نحوه، قال: وإفشاء السلام (^٢).\n_________\n(^١) هو ابن معاوية أبو خيثمة الجعفي.\n(^٢) انظر: تخريج الحديث ١٥٣٧ السابق.","vol":"4","page":260},{"text":"١٥٤٠ - حدثنا عمار بن رجاء، نا أبو داود الحفري، عن سفيان الثوري، عن الأشعث بن أبي الشعثاء (^١)، عن معاوية بن سويد بن مقرِّن، عن البراء بن عازب ﵁[قال] (^٢): أمرنا رسول الله ﷺ بسبع، ونهانا عن سبع، أمرنا باتّباع الجنائز، وعيادة المريض، وإجابة الداعي، وتشميت العاطس، ورد السلام، ونصر المظلوم، وإبرار المقسم، ونهانا عن التختم بالذهب، وآنية الفضة، والديباج والحرير والإستبرق، والقسيّ، (ومياثر) (^٣) الحمر (^٤).\n_________\n(^١) وفي \"ك\": \"أشعث\" بدون \"ال\".\n(^٢) \"قال\" لم يذكر في \"الأصل\".\n(^٣) هكذا في \"الأصل\" و\"م\"، ولعله من إضافة الموصوف إلى صفته، وفي \"ك\" و\"ط\": \"المياثر\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن يحيى بن آدم، وعمرو بن محمد كلاهما عن سفيان به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب، والفضة على الرجال والنساء. . . الخ ٣/ ١٦٣٦. =\n⦗٢٦١⦘ = وأخرجه البخاري -رحمه الله تعالى- عن قبيصة، عن سفيان به. انظر: صحيحه، كتاب اللباس، باب الميثرة الحمراء برقم ٥٨٤٩، ١٠/ ٣٠٧ مع الفتح.","vol":"4","page":260},{"text":"١٥٤١ - حدثنا الصغاني، أنا جعفر بن عون، نا (^١) سليمان أبو إسحاق الشيباني، عن أشعث بن أبي الشعثاء بإسناده عن البراء ﵁ أمرنا بسبع، ونهانا عن سبع يعني النبيّ ﷺ. وذكر الحديث (^٢).\n_________\n(^١) وفي \"ك\": \"أبنا\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن ابن إدريس، عن أبي إسحاق به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء … ٣/ ١٦٣٦.\nوأخرجه البخاري -رحمه الله تعالى- عن قتيبة، عن جرير عن أبي إسحاق به. انظر: صحيحه، كتاب الاستئذان، باب إفشاء السلام برقم ٦٢٣٥، ١١/ ١٧.","vol":"4","page":261},{"text":"١٥٤٢ - أخبرنا يونس بن عبد الأعلى فيما قرئ عليه، أنا ابن وهب أنّ مالكًا، أخبره، ح\nوحدثنا عمار بن رجاء، نا روح، نا مالك، جميعًا (^١)، عن نافع، عن القاسم بن محمد، عن عائشة ﵂ أنّها أخبرته أنّها اشترت نمرقة (^٢)، فيها تصاوير فلما رآها رسول الله ﷺ قام على الباب فلم\n⦗٢٦٢⦘ يدخل، فعرفت الكراهية في وجهه (^٣)، وقالت يا رسول الله، أتوب إلى الله وإلى رسوله، فماذا أتيت؟ فقال رسول الله ﷺ: \"ما بال هذه النمرقة؟ \" قالت: اشتريتها لتقعد عليها وتتوسّد (^٤) بها. فقال رسول الله ﷺ: \"إن أصحاب هذه الصور يوم القيامة يعذبون ويقال لهم: أحيوا ما خلقتم\". وقال: \"إنّ البيت الذي فيه الصور لا تدخله الملائكة\" (^٥).\n_________\n(^١) هكذا في جميع النسخ، ووقع في \"ك\" \"قالا: ثنا مالك، قالا\"، والمراد به ابن وهب وروح، عن مالك. انظر الحديث ١٤٦٢ السابق. والله أعلم.\n(^٢) النمرقة -بضم النون والراء- الوسادة، وقال الجوهري: وسادة صغيرة وكذلك النِّمرقة بالكسر لغة. . .، وربما سموا الطنفسة التي فوق الرحل نمرقة. انظر: الصحاح =\n⦗٢٦٢⦘ = ٤/ ١٥٦١، والمصباح المنير ص ٢٣٩.\n(^٣) هكذا في \"الأصل\". وفي \"ك\" والصحيحين: \"فعرفت في وجهه الكراهية\".\n(^٤) هكذا في \"الأصل\" وفي \"ك\" والصحيحين: \"وتوسد\" بتاء واحدة.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان. . . الخ برقم ٩٦، ٣/ ١٦٦٩.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب اللباس، باب من لم يدخل بيتًا فيه صورة، برقم ٥٩٦١، ١٠/ ٣٩٢.\nوهو في الموطأ -رواية الليثي- كتاب الاستئذان، باب ما جاء في الصور والتماثيل برقم ٨، ٢/ ٩٦٦.","vol":"4","page":261},{"text":"١٥٤٣ - حدثنا العباس (^١) بن محمد مولى بني هاشم، نا سعيد بن عامر، عن شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة\n⦗٢٦٣⦘﵂ قالت: كان لنا ثوب فيه تصاوير، فجعلته بين يدي رسول الله (^٢) ﷺ وهو يصلي فنهاني -أو قالت: (^٣) كره ذلك-، قالت: (^٤) فجعلته وسائد (^٥).\n_________\n(^١) في \"ك\" \"عباس\" بدون \"ال\" وهو أبو الفضل الدوري.\n(^٢) (ك ١/ ٣٣٢).\n(^٣) وفي \"ك\" \"أو قال\".\n(^٤) وفي \"ك\" \"قال\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه، عن إسحاق بن إبراهيم، وعقبة بن مكرَم، كلاهما، عن سعيد بن عامر، به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم تصوير الحيوان. . . الخ ٣/ ١٦٦٨.","vol":"4","page":262},{"text":"١٥٤٤ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة ﵂ قالت: كان رسول الله ﷺ يصلي إلى ثوب ممدود إلى سهوة (^١) لنا فيه (^٢) تصاوير، فقال: \"أخّري عنّي هذا (يا عائشة) (^٣) \" (قالت عائشة) (^٤) -رضي الله\n⦗٢٦٤⦘ عنها-: فجعلناه وسائد (^٥) (^٦).\n_________\n(^١) السهوة كالصفة تكون بين يدي البيوت قاله الأصمعي، وقال أبو عبيد: سمعت غير واحد من أهل اليمن يقولون: السهوة عندنا بيت صغير منحدر في الأرض وسمكه مرتفع من الأرض شبيه بالخزانة الصغيرة، يكون فيها المتاع، وهو أشبه ما قيل في السهوة اهـ. انظر: غريب الحديث ١/ ٥٠، والصحاح ٦/ ٢٣٨٦.\n(^٢) وفي \"ك\": \"فيها\" وهو خطأ، لأن الصور في الثوب وليست في السهوة.\n(^٣) ما بين القوسين لم يذكر في \"الأصل\".\n(^٤) ما بين القوسين لم يذكر في \"ك\".\n(^٥) وفي \"الأصل\": \"وسائدًا\" بالتنوين وهو خطأ.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن محمد بن جعفر، شعبة به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم تصوير الحيوان. . . الخ ٩٣، ٣/ ١٦٦٨.","vol":"4","page":263},{"text":"١٥٤٥ - حدثنا الصغاني، نا هاشم بن القاسم، نا (شعبة) (^١)، ح\nوحدثنا أبو قلابة، نا بشر بن عمر ووهب بن جرير، عن شعبة، عن أبي التياح قال: سمعت أنس بن مالك ﵁ يقول: كان النبيّ ﷺ ليخالطنا يقول لأخ لي (^٢): \"يا أبا عمير (^٣) ما فعل النُّغَير\" (^٤)؟\nوكان إذا حضرت الصلاة نضحنا طرف بساط لنا، فقام يصلي، وصلينا خلفه (^٥).\n_________\n(^١) في \"الأصل\" \"سعيد\"، وهو خطأ والتصويب من بقية النسخ.\n(^٢) \"لي\" سقطت من \"ك\".\n(^٣) هو ابن أبي طلحة -زيد بن سهل- الأنصاري قيل اسمه حفص مات في حياة النبي ﷺ. انظر: الإصابة ٤/ ١٤٣.\n(^٤) النغير -بضم النون وفتح الغين المعجمة- تصغير النغر -بضم النون وفتح الغين المعجمة وزان رطب- وهو طير كالعصافير حمر المناقير، والجمع نِغران مثل صرد وصردان. انظر: الصحاح ٢/ ٨٣٣، والمصباح المنير ص ٢٣٥.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن شيبان بن فروخ، وأبي الربيع كلاهما عن عبد الوارث، عن أبي التياح به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، جواز الجماعة في النافلة. . . الخ برقم ٢٦٧، ١/ ٤٥٧. وكتاب الآداب، باب =\n⦗٢٦٥⦘ = استحباب تحنيك المولود عند ولادته. . . الخ برقم ٣٠، ٣/ ١٦٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن آدم، عن شعبة به. وعن مسدد عن عبد الوارث، عن أبي التياح به. انظر: صحيحه، كتاب الأدب باب أمر الانبساط إلى الناس، برقم ٦١٢٩، ١٠/ ٥٢٦، وباب الكنية للصبي وقبل أن يولد للرجل، برقم ٦٢٠٣، ١٠/ ٥٨٢.","vol":"4","page":264},{"text":"١٥٤٦ - حدثنا عمار [بن رجاء] (^١)، نا أبو داود، عن شعبة، بنحو هذا الحديث (^٢) (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) وفي \"ك\": \"بنحوه\".\n(^٣) انظر: تخريج الحديث ١٥٤٥ السابق.","vol":"4","page":265},{"text":"١٥٤٧ - حدثنا أبو داود [الحراني] (^١)، نا أبو الوليد، نا شعبة بإسناده، قال: وحضرت الصلاة فنضحنا (بساطًا) (^٢) لنا فصلى عليه وصفّنا خلفه (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) في \"الأصل\" \"بساط\" بالرفع وهو خطأ.\n(^٣) انظر: تخريج الحديث ١٥٤٥ السابق.","vol":"4","page":265},{"text":"١٥٤٨ - حدثنا الصغاني، وأبو أمية، قالا: نا يعلى بن عبيد، عن الأعمش، عن أبي سفيان، عن جابر قال: حدثني أبو سعيد ﵄ قال: دخلت على رسول الله ﷺ وهو يصلي على حصير، -قال (^١) فيه عيسى بن يونس: - يسجد عليه (^٢).\n_________\n(^١) وفي \"ك\" \"وقال\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما =\n⦗٢٦٦⦘ = عن أبي معاوية به وعن سويد بن سعيد، عن علي بن مسهر كلاهما عن الأعمش به.\nوعن عمرو الناقد وإسحاق بن إبراهيم، عن عيسى بن يونس، عن الأعمش به.\nانظر: صحيحه، كتاب الصلاة، باب الصلاة في ثوب واحد وصفة لبسه، برقم ٢٨٥ - ٢٨٤، ١/ ٣٦٩.","vol":"4","page":265},{"text":"١٥٤٩ - حدثنا يزيد بن سنان البصري، نا يحيى بن سعيد القطان (^١)، ح\nوحدثنا علي بن حرب، نا سعيد بن عامر، ح\nوحدثنا بكّار القاضي (^٢)، ويونس بن حبيب قالا: نا أبو داود، ح\nوحدثنا سعيد بن مسعود، نا النضر بن شميل، ح\nوحدثنا أبو قلابة، نا وهب وسعيد بن عامر، وعبد الصمد كلهم عن شعبة، عن أبي إسحاق الشيباني، عن عبد الله بن شداد، عن ميمونة ﵂ أنّ النبيّ ﷺ كان يصلي على الخُمْرة. قال يحيى القطان في حديثه، عن خالته ميمونة ﵂ (^٣) -.\n_________\n(^١) وفي \"ك\" \"يحيى القطان\".\n(^٢) هو ابن قتيبة البكراوي.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى التميمي عن خالد بن عبد الله، وعن أبي بكر بن أبي شيبة، عن عباد بن العوام كلاهما عن الشيباني به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب جواز الجماعة في النافلة. . . الخ برقم ٢٧٠، ١/ ٤٥٨.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي الوليد، عن شعبة به. انظر: صحيحه، =\n⦗٢٦٧⦘ = كتاب الصلاة، باب الصلاة على الخمرة برقم ٣٨١، ١/ ٤٩١.","vol":"4","page":266},{"text":"١٥٥٠ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب أن مالكًا، أخبره، ح\nوحدثنا الصغاني، نا خالد بن مخلد، أنا مالك عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك ﵁ أنّ جدته مليكة (^١) دعت رسول الله ﷺ لطعام صنعته، فأكل (^٢) منه ثم قال: \"قوموا فأصلي بكم\" قال أنس ﵁: فقمت إلى حصير لنا قد اسودّ من طول ما لُبِس (^٣) فنضحته بالماء فقام عليه (^٤) النبيّ ﷺ، وصففت (^٥) واليتيم من ورائه، والعجوز من ورائنا، فصلى لنا رسول الله ﷺ ركعتين ثم انصرف (^٦).\n_________\n(^١) مليكة -بضم الميم وفتح اللام وسكون المثناة تحت تليها كاف مفتوحة ثم هاء- هي الأنصارية، جدّة أنس بن مالك ﵁ من قبل أمّه. انظر: توضيح المشتبه ٨/ ٢٦٨، الإصابة، ٨/ ٣٢٠.\n(^٢) (ك ١/ ٣٣٣).\n(^٣) والمقصود باللبس هنا طول الاستعمال.\n(^٤) (عليه) سقطت من \"ك\".\n(^٥) هكذا في جميع النسخ. وفي الموطأ وصحيح مسلم -رحمه الله تعالى- وصففت أنا واليتيم. وهو الفصيح في اللغة.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب جواز الجماعة في النافلة. . . الخ =\n⦗٢٦٨⦘ = برقم ٢٦٦، ١/ ٤٥٧.\nوأخرجه البخاري -رحمه الله تعالى- عن إسماعيل، عن مالك به. انظر: صحيحه، كتاب الأذان، باب وضوء الصبيان. . . الخ برقم ٨٦٠، ٢/ ٣٤٥.\nوهو في الموطأ -رواية الليثي- كتاب قصر الصلاة في السفر، باب جامع سبحة الضحى، برقم ٣١، ١/ ١٥٣.","vol":"4","page":267},{"text":"<span data-type='title' id=toc-278>باب (^١) بيان حظر كفات الشعر والثياب في الصلاة، وتغيير حلية شعر الرجل بالسواد، ووصل (^٢) شعر المرأة بغيره.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": \"ووصله\" وهو خطأ.","vol":"4","page":269},{"text":"١٥٥١ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، عن ابن وهب، أخبرني ابن جريج (^١)، عن عبد الله بن طاوس، عن أبيه، عن عبد الله (^٢) بن عباس ﵄ أنّ رسول الله ﷺ قال: \"أُمرت أن أسجد على سبع -لا أكفت (^٣) الشعر ولا الثياب- الجبهة والأنف، واليدين، والركبتين، والقدمين (^٤).\n_________\n(^١) ورد في الحاشية رقم \"١\" على تهذيب الكمال \" … ولم يسمع ابن جريج من ابن طاوس إلا حديثًا في محرم أصاب ذرات … \" اهـ. والظاهر أن الصواب لم يسمع من طاوس لا من ابنه بدليل أن هذا القول قد ورد في التاريخ لابن معين، وفي نسخة \"م\" للجرح التعديل بذكر طاوس دون ابن طاوس. والله أعلم. انظر: التاريخ ٢/ ٣٧٢، والجرح والتعديل ١/ ٢٤٥، وتهذيب الكمال ١٨/ ٣٤١.\n(^٢) \"عبد الله\" لم يذكر في \"ك\".\n(^٣) \"أكفت\" -بفتح الهمزة وكسر الفاء- أي لا أضمه ولا أجمعه، والكفت الجمع والضم.\nانظر: غريب الحديث ١/ ٢٣٨، والصحاح ١/ ٢٦٣، وشرح النووي ٤/ ١٥٥.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، عن سفيان بن عيينة، عن ابن طاوس به. انظر: صحيحه، كتاب الصلاة، باب أعضاء السجود والنهي عن كف الشعر والثوب. . . الخ، برقم ٢٢٩، ١/ ٣٥٤.\nوأخرجه البخاري -رحمه الله تعالى- عن معلى بن أسد، عن وهيب عن عبد الله بن =\n⦗٢٧٠⦘ = طاوس به، انظر: صحيحه، كتاب الأذان، باب السجود على الأنف برقم ٨١٢، ٢/ ٢٩٧، وأخرجه النسائي. رحمه الله تعالى. عن محمد بن منصور المكي، وعبد الله بن محمد الزهري، كلاهما عن سفيان به. انظر: سننه كتاب التطبيق، باب السجود على الركبتين برقم ١٠٩٧، ٢/ ٥٥٧، وعنده قال سفيان، قال لنا ابن طاوس: ووضع يديه على جبهته، وأمرّها على أنفه، قال: هذا واحد، فصارت الجبهة والأنف كعضو واحد من حيث التسمية فبذلك تكون الأعضاء سبعة كما نص في أول الحديث. والله أعلم. انظر: الفتح ٢/ ٢٩٦.","vol":"4","page":269},{"text":"١٥٥٢ - حدثني إسحاق الطحان، نا أبو صالح، حدثني الليث، حدثني ابن وهب، عن ابن جريج بمثله (^١).\n_________\n(^١) انظر: تخريج الحديث ١٥٥١ السابق وتعد رواية الليث عن ابن وهب من رواية الأكابر عن الأصاغر.","vol":"4","page":270},{"text":"١٥٥٣ - حدثنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أخبرني عمرو بن الحارث، أنّ بكيرًا حدثه، أنّ كريبًا مولى ابن عباس حدثه، أنّ ابن عبّاس ﵄ رأى عبد الله بن الحارث يصلّي، وهو معقوص (^٢)، فقام وراءه فحلّ عنه. فلما انصرف أقبل إلى ابن عباس ﵄ فقال: ما لك ولرأسي؟ فقال: إنّي سمعت رسول الله ﷺ يقول: \"إنّما مثل هذا كمثل الذي يصلي وهو مكتوف\" (^٣).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) والعقص أن يلوي الشعر على الرأس. انظر: غريب الحديث ٣/ ٣٨٦.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو بن سوّاد العامري، عن عبد الله بن =\n⦗٢٧١⦘ = وهب، به. انظر: صحيحه، كتاب الصلاة، باب أعضاء السجود والنهي عن كف الشعر والثوب. . . الخ برقم ٢٣٢، ١/ ٣٥٥.","vol":"4","page":270},{"text":"١٥٥٤ - حدثنا عبد الرحمن بن محمد بن منصور البصري (^١)، نا يحيى بن سعيد القطان (^٢)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ أنّ رسول الله ﷺ لعن الواشمة والمستوشمة، والواصلة والمستوصلة (^٣).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) \"القطان\" لم يذكر في \"ك\" و\"ط\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، ومحمد بن المثنى كلاهما عن يحيى به. انظر: صحيحه، كتاب اللباس والزينة، باب تحريم فعل الواصلة والمستوصلة. . . الخ برقم ١١٩، ٣/ ١٦٧٧.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن يحيى به. انظر: صحيحه، كتاب اللباس باب المستوشمة برقم ٥٩٤٧، ١٠/ ٣٨٠.","vol":"4","page":271},{"text":"١٥٥٥ - حدثنا يوسف (^١)، نا محمد بن أبي بكر (^٢)، نا يحيى بن سعيد بمثله (^٣).\n_________\n(^١) هو القاضي.\n(^٢) هو المقدمي.\n(^٣) انظر: تخريج الحديث ١٥٥٤ السابق.","vol":"4","page":271},{"text":"١٥٥٦ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر الخولاني، قالا: أنا ابن وهب، أخبرني ابن جريج، عن أبي الزبير، عن جابر ﵁ قال:\n⦗٢٧٢⦘ أُتي بأبي قحافة (^١) يوم فتح مكة ورأسه ولحيته كالثغامة (^٢) بياضًا، فقال رسول الله ﷺ: \"غيّروا هذا بشيء واجتنبوا السواد\" (^٣).\n_________\n(^١) أبو قحافة -بضم القاف- هو عثمان بن عامر بن عمرو القرشي التيمي والد أبي بكر ﵄ أسلم يوم الفتح، وهو أول مخضوب في الإسلام، وأول من ورث خليفة في الإسلام. مات سنة ١٤ هـ ﵁. انظر: الاستيعاب ٣/ ٩٣. والإصابة ٢/ ٤٦٠.\n(^٢) الثغامة -بفتح المثلثة وتخفيف الغين المعجمة- نبت أو شجر وهو أبيض الثمر والزهر فشبّه بياض الشيب به. انظر: غريب الحديث ٢/ ٢٧٨، والصحاح ٥/ ١١٨٠، والمصباح المنير ص ٣٢.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر، عن ابن وهب به. انظر: صحيحه، كتاب اللباس والزينة، باب استحباب خضاب الشيب بصفرة أو حمرة، وتحريمه بالسواد، برقم ٧٩، ٣/ ١٦٦٣.","vol":"4","page":271},{"text":"١٥٥٧ - حدثنا يوسف بن مسلم، وابن برد الأنطاكي (^١)، قالا: نا الهيثم بن جميل، ح\nوحدثنا إسحاق بن سيار، نا أبو غَسَّان (^٢)، قالا: نا زهير (^٣)، عن أبي الزبير، عن جابر ﵁ قال: أُتي بأبي قحافة، أو جيء\n⦗٢٧٣⦘ به إلى النبيّ ﷺ عام، أو يوم الفتح، ورأسه ولحيته (^٤) مثل الثغام، أو الثغامة، فأمر به إلى نسائه، وقال: \"غيّروا هذا الشيب\" (^٥).\n_________\n(^١) هو أبو الوليد محمد بن أحمد بن الوليد بن برد -بضم الباء الموحدة وسكون الراء المهملة- مات سنة ٢٧٨ هـ. وثقه الدارقطني، والذهبي، وقال النسائي: صالح. انظر: تاريخ بغداد ١/ ٣٦٨، والسير ١٣/ ٣١١.\n(^٢) هو مالك بن إسماعيل النهدي مولاهم الكوفي.\n(^٣) هو ابن معاوية أبو خيثمة.\n(^٤) (ك ١/ ٣٣٤).\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن أبي خيثمة به. انظر: صحيحه، كتاب اللباس والزينة، باب استحباب خضاب الشيب بصفرة أو حمرة وتحريمه بالسواد برقم ٧٨، ٣/ ١٦٦٣.","vol":"4","page":272},{"text":"١٥٥٨ - حدثنا أحمد بن إبراهيم أبو علي القوهستاني (^١)، نا عبد الرحمن بن المبارك (^٢)، أنا عبد الوارث، عن أيوب، عن أبي الزبير، عن جابر ﵁، بنحو (^٣) حديث ابن جريج (^٤).\n_________\n(^١) القوهستاني -بضم القاف والهاء وسكون السين المهملة وفتح التاء المنقوطة من تحتها باثنتين والنون في آخرها- نسبة إلى قوهستان يعني إلى الجبال. . . وقوهستان المعروفة أحد أطرافها متصل بنواحي هراة وبالعراق وهمذان ونهاوند وبروجرد وما يتصل بها وفي \"ك\" \"القهستاني\" بدون واو، وهو حافظ نزل بغداد ت ٢٦٧ / هـ انظر: تاريخ بغداد ٤/ ٩، والأنساب ٤/ ٥٦٤، واللباب ٣/ ٦٥، وتاريخ الإسلام ٢٠/ ٣٩.\n(^٢) العَيْشي البصري.\n(^٣) وفي \"ك\" بمثل.\n(^٤) انظر: تخريج الحديث ١٥٥٦ السابق.","vol":"4","page":273},{"text":"<span data-type='title' id=toc-279>باب (^١) بيان قيام المأموم مع الإمام إذا لم يكن معهما ثالث، ووقوف المرأة إذا صلت معهما، والدليل على أنّ المأموم إذا قام معهما آخر ليصلي معهما صبيًّا كان أو رجلًا رجع حتى يقوم مع الآخر خلف الإمام ولا يتحرك الإمام عن مقامه، وأن (الإثنين) (^٢) جماعة صبيًّا كان مع الإمام أو مدركًا (^٣)، وبيان إباحة الجماعة لصلاة التطوع أي حين كان.</span>\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".\n(^٢) ووقع في جميع النسخ: \"الاثنان\" بالرفع.\n(^٣) أي: بالغا.","vol":"4","page":274},{"text":"١٥٥٩ - ز- حدثنا بشر بن موسى وأبو إسماعيل قالا: نا الحميدي، نا سفيان، حدثني إسحاق بن عبد الله بن أبي طلحة، سمعت أنس بن مالك ﵁ يقول: صليت أنا ويتيم لنا خلف النبيّ ﷺ في بيتنا، وأمّي أمّ سليم ﵂ خلفنا (^١).\n_________\n(^١) وقد أخرجه البخاري -رحمه الله تعالى- عن عبد الله بن محمد، عن سفيان به. انظر: صحيحه، كتاب الأذان، باب المرأة وحدها تكون صفًّا برقم ٧٢٧، ٢/ ٢١٢.","vol":"4","page":274},{"text":"١٥٦٠ - حدثنا عيسى بن أحمد البلخي، نا شاذان (^١)، ح\nوحدثنا أبو قلابة، نا بشر بن عمر، قالا: نا شعبة، عن عبد الله بن\n⦗٢٧٥⦘ المختار (^٢)، عن موسى بن أنس (^٣)، عن أنس بن مالك ﵁ قال: (^٤) أمّني رسول الله ﷺ وامرأة منا فجعلني عن يمينه والمرأة خلفنا (^٥).\n_________\n(^١) شاذان لقب الأسود بن عامر الشامي. انظر: نزهة الألباب ١/ ٣٨٩.\n(^٢) البصري.\n(^٣) هو موسى بن أنس بن مالك الأنصاري.\n(^٤) ما بين النجمين سقط من \"م\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ، عن أبيه، عن شعبة به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب جواز الجماعة في النافلة. . . الخ برقم ٢٦٩، ١/ ٤٥٨.\nوتعد رواية موسى عن أنس ﵁ من رواية الأبناء عن الآباء.","vol":"4","page":274},{"text":"١٥٦١ - حدثنا جعفر الصائغ، نا عفان، نا (^١) شعبة بنحوه (^٢).\n_________\n(^١) وفي \"م\": \"ابن\" وهو خطأ.\n(^٢) انظر: الحديث ١٥٦٠ السابق وتخريجه.","vol":"4","page":275},{"text":"١٥٦٢ - حدثنا يونس بن حبيب، نا أبو داود، نا ورقاء، عن محمد بن المنكدر أو سالم (^١)، أو كليهما -شكّ ورقاء-، عن جابر بن عبد الله ﵄ قال: أتيت رسول الله ﷺ وهو يصلي فقمت عن يساره فجعلني عن يمينه، ورأيته يصلي في ثوب واحد قد خالف بين طرفيه (^٢).\n⦗٢٧٦⦘ رواه محمد بن جعفر المدائني (^٣)، عن ورقاء، عن محمد بن المنكدر، عن جابر ﵁، بلا شك (^٤).\n_________\n(^١) هو ابن أبي الجعد.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن حجاج بن الشاعر، عن محمد بن جعفر =\n⦗٢٧٦⦘ = المدائني، عن ورقاء، عن ابن المنكدر به -بدون شك- انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه برقم ١٩٦، ١/ ٥٣٢.\n(^٣) أبو جعفر البزاز مات سنة ٢٠٦ هـ، قال الإمام أحمد: لا بأس به، وقال أبو داود: ليس به بأس، وذكره ابن حبان في الثقات، وقال أبو حاتم: يكتب حديثه ولا يحتج به.\nوقال الإمام أحمد مرة: قد سمعت منه، ولكن لم أرو عنه شيئًا قط، أولا أحدث عنه بشيء أبدًا، وضعفه ابن قانع، وابن عبد البر، وقال الحافظ ابن حجر: صدوق فيه لين. روى له مسلم حديثًا واحدًا -انظر تخريج حديث ١٥٦٢ السابق- وله شواهد كثيرة في الصحيحين، وروى له الترمذي. انظر: الضعفاء الكبير ٤/ ٤٤، والجرح والتعديل ٧/ ٢٢٢، وتاريخ بغداد ٢/ ٢١٦، وتهذيب الكمال ٢٥/ ١٠، والكاشف ٢/ ١٦٢، والمغني ٢/ ٥٦٢ مع الحاشية رقم ٥٣٥٤، والميزان ٣/ ٤٩٩، والتقريب، ص ٤٧٢.\n(^٤) انظر: الحديث ١٥٦٢ السابق وتخريجه.","vol":"4","page":275},{"text":"١٥٦٣ - حدثنا الدقيقي وإبراهيم بن مرزوق، قالا: نا وهب بن جرير بن حازم (^١)، نا أبي، قال: سمعت قيس بن سعد (^٢) يحدث عن عطاء (^٣)، عن ابن عباس ﵄ قال: بعثني العباس ﵁ إلى\n⦗٢٧٧⦘ النبيّ ﷺ وهو في بيت ميمونة خالتي ﵂ فبتُّ معه تلك الليلة، (فقام رسول الله ﷺ يصلي من الليل، قال: فتوضأت، ثم قمت عن شماله، فتناولني من خلف ظهره فجعلني عن يمينه) (^٤) (^٥).\n_________\n(^١) \"ابن حازم\" لم يذكر في \"ك\" و\"ط\"، وجرير بن حازم أبو النضر البصري.\n(^٢) هو المكي.\n(^٣) هو ابن أبي رباح.\n(^٤) كتب في \"الأصل\" على ما بين القوسين علامة الضرب هكذا \"لا. . . إلى\" كتب في هامشها أيضًا \"سقط\" والصواب ثبوته كما في النسخ الأخرى، وصحيح مسلم.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن هارون بن عبد الله، ومحمد بن رافع، كلاهما عن وهب بن جرير به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب الدعاء في صلاة الليل وقيامه، برقم ١٩٣، ١/ ٥٣١.","vol":"4","page":276},{"text":"١٥٦٤ - حدثنا سعدان بن يزيد، نا إسحاق بن يوسف، نا عبد (^١) الملك (^٢)، عن عطاء بن أبي رباح، عن ابن عباس ﵄ أنَّه أتى خالته ميمونة ﵂ قال: فقام رسول الله ﷺ من الليل إلى سقائه فتوضأ، ثم قام يصلي قال: وقمت فتوضأت، ثم قمت عن يساره، فأدارني من خلفه حتى جعلني\n⦗٢٧٨⦘ عن يمينه (^٣).\n_________\n(^١) (ك ١/ ٣٣٥).\n(^٢) هو ابن أبي سليمان مات سنة ١٤٥ هـ، خت م ٤، أحد الثقات المشهورين تكلم فيه شعبة بحديث الشفعة، قال صاحب التنقيح: وغير شعبة إنّما طعن فيه تبعًا لشعبة، وقال الحافظ ابن حجر: صدوق له أوهام اهـ. وهو أرفع من هذه المرتبة فيستحق مرتبة ثقة ربما أخطأ والله ﷾ أعلم. انظر: تهذيب الكمال ١٨/ ٣٩٢، ونصب الراية ٤/ ١٧٣ - ١٧٤، ومن تكلم فيه وهو موثق ص ١٢٥، والميزان ٢/ ٦٥٦، والكاشف ١/ ٦٦٥، والتقريب، ص ٣٦٣.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه، عن عبد الملك به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه، ١/ ٥٣١، وفي رواية المصنف -رحمه الله تعالى- تمييز المتن المحال به عن المتن المحال عليه، وذلك من فوائده والله ﷾ أعلم.","vol":"4","page":277},{"text":"١٥٦٥ - حدثنا يونس بن حبيب، نا أبو داود، نا سليمان بن المغيرة، عن ثابت، عن أنس ﵁ قال: دخل علينا رسول الله ﷺ-وما نحن إلا أنا (^١) وأمي وخالتي أم حرام ﵃ فقال: \"قوموا أصلي (^٢) بكم\". قال: وصلى بنا في غير وقت صلاة، قال: فقال رجل لثابت: فأين جعل أنسًا ﵁؟ قال: جعله عن يمينه، فلمّا قضى صلاته دعا لنا أهل البيت بكل خير من خير الدنيا والآخرة. فقالت أمي: يا رسول الله، خويدمُك ادع الله له، فدعا لي بكل خير فكان في (^٣) آخر ما دعا قال: \"اللهم، أكثر ماله وولده وبارك له فيه\" (^٤).\n_________\n(^١) وفي \"الأصل\" \"وأنا\" وهو خطأ.\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\": لأصلي، وفي صحيح مسلم: \"فلأصلي بكم\".\n(^٣) \"في\" سقطت من \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن هاشم بن القاسم، عن سليمان بن المغيرة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب جواز الجماعة في النافلة. . . إلخ، برقم ٢٦٨، ١/ ٤٥٧.","vol":"4","page":278},{"text":"<span data-type='title' id=toc-280>باب (^١) بيان إباحة ترك انتظار الجماعة للصلاة إذا أخروها عن وقتها، وإيجاب أدائها لوقتها وإعادتها مع الجماعة إذا صلاها وحده، وينويها (^٢) تطوعًا، والترغيب في أداء صلاة (^٣) المكتوبة في المسجد (^٤) إذا فاتته في الجماعة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"م\": \"وينويه\" وهو خطأ.\n(^٣) هكذا في جميع النسخ، وهو صوابٌ.\n(^٤) \"في المسجد\" سقط من \"م\".","vol":"4","page":279},{"text":"١٥٦٦ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، عن بديل (^١)، عن أبي العالية البَرّاء، قال: سمعت عبد الله بن الصامت، عن أبي ذر ﵁ أنّ النبيّ ﷺ ضرب فخذه فقال: \"كيف أنت إذا بقيت في قوم يؤخرون الصلاة؟ فصل (^٢) الصلاة لوقتها، ثم انهض، فإن كنت في المسجد حين تقام فصلِّ معهم\" (^٣).\n_________\n(^١) بديل -بالموحدة ثم المهملة مصغر- هو ابن ميسرة البصري. انظر: الإكمال ١/ ٢١٩.\n(^٢) وفي \"ك\" \"فصلى\" وهو خطأ.\n(^٣) وقد أخرجه عن يحيى عن خالد عن شعبة عن بديل به انظر: صحيحه، كتاب المساجد باب كراهية تأخير الصلاة عن وقتها برقم ٢٤١، ١/ ٤٤٨.","vol":"4","page":279},{"text":"١٥٦٧ - حدثنا أبو العباس (^١) الغزي، نا الفريابي، ح\n⦗٢٨٠⦘ وحدثنا عمار وأبو أمية، قالا: نا قبيصة، قالا: نا سفيان، عن أيوب السختياني، عن أبي العالية قال: أخّر عبيد الله بن زياد (^٢) الصلاة، وقال قبيصة: كان (أمير) (^٣) من الأمراء يؤخر الصلاة فسألت عبد الله بن الصامت ابن أخي أبي ذرّ فقال: سألت أبا ذرّ ﵁ فقال: سألت خليلي أبا القاسم ﷺ فخذي، فقال: \"صلّ الصلاة لوقتها، فإن أدركت فصل معهم ولا تقل: إنّي صليت فلا أصلي\".\nفزاد (^٤) قبيصة \"معهم\" (^٥).\n_________\n(^١) الكنية لم تذكر في \"ك\" و\"ط\".\n(^٢) ابن أبيه.\n(^٣) ووقع في جميع النسخ \"أميرًا\"، وهو خطأ.\n(^٤) وفي \"ك\" و\"ط\": \"زاد\" بدون الفاء.\n(^٥) وقد أخرجه مسلم عن زهير عن إسماعيل عن أيوب به انظر: صحيحه، كتاب المساجد باب كراهية تأخير الصلاة عن وقتها برقم ٢٤٢، ١/ ٤٤٩.","vol":"4","page":279},{"text":"١٥٦٨ - حدثنا مسلم بن الحجاج ببغداد (^١)، حدثني أبو غسان المسمعي، نا معاذ [وهو ابن هشام] (^٢)، حدثني أبي عن مطر، عن أبي العالية البرّاء، قال: قلت لعبد الله بن الصامت (^٣) نصلي يوم الجمعة خلف أمراء فيؤخرون الصلاة، قال: فضرب فخذي ضربًا -أو ضربة-\n⦗٢٨١⦘ أوجعني، وقال: سألت أبا ذر ﵁ عن ذلك، فضرب فخذي، وقال (^٤): سألت رسول الله ﷺ فقال: \"صلوا الصلاة لوقتها واجعلوا صلاتكم معهم نافلة\". قال: وقال [لي] (^٥) عبد الله: ذكر لي أن نبي الله ﷺ ضرب فخذ أبي ذرّ ﵁ (^٦).\n_________\n(^١) \"ببغداد\" لم يذكر في \"ك\".\n(^٢) لم يذكر في \"ك\".\n(^٣) (ك ١/ ٣٣٦).\n(^٤) وفي \"ك\" \"فقال\".\n(^٥) \"لي\" سقطت من \"الأصل\" و\"م\".\n(^٦) انظر: الحديث ١٠٥٦ السابق وتخريجه.","vol":"4","page":280},{"text":"١٥٦٩ - حدثنا بكار بن قتيبة، نا وهب بن جرير، نا شعبة، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر ﵁ قال: أوصاني خليلي ﷺ أن أصلي الصلاة لوقتها فإذا أدركت الإمام وقد سبقك فقد أحرزت صلاتك وإلا فهي لك نافلة (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عبد الله بن إدريس، عن شعبة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهية تأخير الصلاة عن وقتها المختار، وما يفعله المأموم إذا أخرها الإمام. برقم ٢٤٠، ١/ ٤٤٨.","vol":"4","page":281},{"text":"١٥٧٠ - حدثنا يوسف [بن مسلم] (^١)، نا حجاج، حدثني شعبة، عن أبي عمران الجوني، عن عبد الله بن الصامت، قال: قدم أبو ذرّ ﵁ من الشام فقال: قال (^٢) أبو ذرّ ﵁: أوصاني خليلي ﷺ بثلاث؛ اسمع\n⦗٢٨٢⦘ وأطع ولو لعبد مجدَّع الأطراف، وإذا طبخت قِدْرًا فأكثر ماءها، ثم انظر أهل بيت من جيرانك فأصبهم منه بمعروف، وصل الصلاة لوقتها، وإذا وجدت الإمام قد صلى فقد أحرزت صلاتك، وهي لك نافلة (^٣) (^٤).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) \"قال\" لم يذكر في \"ك\" و\"ط\".\n(^٣) هكذا في جميع النسخ، وفي صحيح مسلم: \"وإلا كانت لك نافلة\". كما هو في الحديث ١٥٦٩ السابق.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٥٦٩ السابق وتخريجه، وانظر أيضًا صحيح مسلم كتاب البرّ والصلة والآداب، باب الوصية بالجار، والإحسان إليه برقم ١٤٣، ٤/ ٢٠٢٥.","vol":"4","page":281},{"text":"١٥٧١ - حدثنا يونس بن حبيب، نا أبو داود، نا شعبة، أخبرني أبو عمران الجوني، قال: سمعت عبد الله بن الصامت يحدث عن أبي ذرّ ﵁ أنّ النبيّ ﷺ قال: \"إنه سيكون أمراء يؤخرون الصلاة عن مواقيتها\".\nفذكر (^١) حديثه في (^٢) هذا (^٣).\n_________\n(^١) وفي \"ك\" وذكر.\n(^٢) وفي \"ك\" و\"ط\" بهذا.\n(^٣) انظر: الحديث ١٥٧٠ السابق وتخريجه.","vol":"4","page":282},{"text":"١٥٧٢ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني عمرو بن الحارث، أنّ الحُكَيْم بن عبد الله القرشي حدثه، أنّ نافع بن جبير، وعبد الله بن أبي سلمة (^١) حدّثاه، أنّ معاذ بن عبد الرحمن حدّثهما، عن\n⦗٢٨٣⦘ حمران مولى عثمان [بن عفان] (^٢)، عن (^٣) عثمان بن عفان ﵁ قال: سمعت رسول الله ﷺ يقول: \"من توضأ للصلاة فأسبغ الوضوء، ثم مشى إلى الصلاة المكتوبة فصلاها مع الناس أو مع الجماعة أو في المسجد غفر له ذَنْبُه\" (^٤).\n_________\n(^١) هو الماجشون.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) ما بين النجمين سقط من \"م\".\n(^٤) وقد أخرجه مسلم ﵂ عن أبي الطاهر ويونس بن عبد الأعلى به.\nانظر: صحيحه، كتاب الطهارة، باب فضل الوضوء والصلاة عقبه. برقم ١٣، ١/ ٢٠٨.","vol":"4","page":282},{"text":"<span data-type='title' id=toc-281>باب (^١) بيان إدراك صلاة الجماعة كلِّها إذا أدرك ركعة منها مع الإمام والدليل علي إدراك (^٢) فضلها كلها.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) (ك ١/ ٣٣٧).","vol":"4","page":284},{"text":"١٥٧٣ - أخبرنا (^١) يونس بن عبد الأعلى، أنا ابن وهب، أنّ مالكًا حدثه، ح\nوحدثنا أبو إسماعيل الترمذي (^٢)، نا القعنبي، عن مالك، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن (^٣)، عن أبي هريرة ﵁، أنّ رسول الله ﷺ قال: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة\" (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": \"حدثنا\".\n(^٢) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٣) \"ابن عبد الرحمن\" لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة، برقم ١٦١، ١/ ٤٢٣.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب مواقيت الصلاة، باب من أدرك من الصلاة ركعة برقم ٥٨٠، ٢/ ٥٧ مع الفتح.\nوهو في الموطأ -رواية الليثي- كتاب وقوت الصلاة، باب من أدرك ركعة من الصلاة، برقم ١٥، ١/ ١٠.","vol":"4","page":284},{"text":"١٥٧٤ - حدثنا جعفر بن محمد القلانسي (^١)، وتَمْتَام محمد بن غالب قالا: نا الحَجَبِي (^٢) نا حماد بن زيد، نا مالك بإسناده مثله (^٣).\n_________\n(^١) هو جعفر بن محمد بن حماد أبو الفضل الرملي القلانسي -بفتح القاف واللام ألف مع التخفيف بعدها النون المكسورة وفي آخرها السين المهملة- نسبة إلى القلانس جمع قلنسوة وعملها، قال الإمام الذهبي: صدوق عابد كبير القدر. انظر: الأنساب ٤/ ٥٧١، واللباب ٣/ ٦٧، والسير ١٤/ ١٠٨.\n(^٢) الحجبي -بفتح الحاء المهملة والجيم كسر الباء الموحدة- نسبة إلى حجابة بيت الله الحرام، والمنسوب أبو محمد عبد الله بن عبد الوهاب البصري. انظر: اللباب ١/ ٣٤٢.\n(^٣) انظر: الحديث ١٥٧٣ السابق وتخريجه.","vol":"4","page":285},{"text":"١٥٧٥ - حدثنا محمد بن عوف الحمصي، نا عثمان بن سعيد بن كثير، ح\nوحدثنا أبو أمية، نا أبو اليمان قالا: أنا شعيب، عن الزهري، أخبرني أبو سلمة، أنّ أبا هريرة أخبره، أنّ النبيّ ﷺ قال: \"من أدرك من الصلاة ركعة فقد أدركها\" (^١).\n_________\n(^١) انظر: الحديث ١٥٧٤ السابق وتخريجه.","vol":"4","page":285},{"text":"١٥٧٦ - حدثنا سعدان بن نصر، نا أبو معاوية، ح\nوحدثنا الميموني وأبو داود (^١)، قالا: نا محمد بن عبيد، قالا: نا\n⦗٢٨٦⦘ عبيد الله بن عمر، عن الزهري عن أبي سلمة، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة\".\nوهذا (^٢) لفظ أبي معاوية، وأما محمد فقال (^٣): \"فقد أدركها كلّها\" (^٤).\n_________\n(^١) هو الحراني.\n(^٢) وفي \"ك\" \"هذا\" بدون الواو.\n(^٣) وفي \"ك\" و\"ط\": \"قال\" بدون الفاء، وهو خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن عبد الوهاب عن عبيد الله به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٤.","vol":"4","page":285},{"text":"١٥٧٧ - حدثنا الحسن بن مكرم، نا عثمان بن عمر، نا (^١) يونس، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁ أنّ النبيّ ﷺ قال: \"من أدرك ركعة من الصلاة فقد أدرك\" (^٢).\n_________\n(^١) وفي \"ك\" \"أبنا\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب، عن يونس به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة برقم ١٦٢، ١/ ٤٢٤.","vol":"4","page":286},{"text":"١٥٧٨ - حدثنا بشر بن موسى، وأبو إسماعيل قالا: نا الحميدي، نا سفيان، نا الزهري، عن أبي سلمة، عن أبي هريرة ﵁ أنّ رسول الله ﷺ قال: \"من أدرك من صلاة ركعة فقد أدرك الصلاة\" (^١).\n_________\n(^١) وأخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب ثلاثتهم عن ابن عيينة به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، =\n⦗٢٨٧⦘ = باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٤.","vol":"4","page":286},{"text":"١٥٧٩ - *حدثنا علي بن سهل الرملي، نا الوليد بن مسلم، عن الأوزاعي، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁، عن رسول الله ﷺ قال: \"من أدرك من الصلاة ركعة فقد أدرك الصلاة\"* (^١).\nقال الزهري -رحمه الله تعالى-: فنرى أنّ صلاة الجمعة من ذلك، فإذا أدرك منها ركعة فليضف إليها أخرى.\n_________\n(^١) ما بين النجمين سقط من \"م\"، وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن ابن المبارك، عن الأوزاعي به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة ١/ ٤٢٤.\nوالوليد بن مسلم مدلّس من الرابعة وقد عنعن هنا، ولكن قد تابعه ابن المبارك عن الأوزاعي به.","vol":"4","page":287},{"text":"١٥٨٠ - حدثنا أبو أيوب البهراني (^١)، وأبو عثمان الفوزي (^٢)، قالا:\n⦗٢٨٨⦘ نا خطاب بن عثمان (^٣) نا ابن حِمْيَر (^٤)، نا إبراهيم بن أبي عَبْلَة (^٥)، قال: وأخبرني الزهري، عن أبي سلمة، عن أبي هريرة ﵁ قال (^٦): قال النبيّ ﷺ: \"من أدرك ركعة من الصلاة فقد أدركها\" (^٧).\n_________\n(^١) هو سليمان بن عبد الحميد. والبهراني -بفتح الباء الموحدة وسكون الهاء وفتح الراء وفي آخرها النون- نسبة إلى بهراء وهي قبيلة من قضاعة نزل أكثرها مدينة حمص من الشام، وقد توفي سنة ٢٧٤ هـ، وروى له أبو داود، وثقه مسلمة بن قاسم، وأبو علي الجياني، وقال ابن أبي حاتم: صدوق، وذكره ابن حبان في الثقات، وقال: كان ممن يحفظ الحديث ويتنصّب، وقال النسائي: كذاب ليس بثقة ولا مأمون، وقال الحافظ ابن حجر: صدوق رمي بالنصب، وأفحش النسائي القول فيه. انظر: الجرح والتعديل ٤/ ١٣٠، والثقات ٨/ ٢٨١، واللباب ١/ ١٩١، وتهذيب الكمال ١٢/ ٢٢، والكاشف ١/ ٤٦١، والتقريب، ص ٢٥٢.\n(^٢) هو سلمة بن أحمد بن سليم والفوزي -بفتح الفاء وسكون الواو وفي آخرها زاي- =\n⦗٢٨٨⦘ = نسبة إلى فوز، قال السمعاني: وظني أنّها قرية من قرى حمص، روى له النسائي وقال: لا بأس به، وقال الحافظ ابن حجر: صدوق. انظر: اللباب ٢/ ٤٤٦، وتهذيب الكمال ١١/ ٢٦٣، والتقريب، ص ٢٤٦.\n(^٣) خطاب -أوله خاء معجمة وآخره باء موحدة- أبو عمر الفوزي، روى له البخاري، والنسائي، ذكره ابن حبان في الثقات، وقال: ربما أخطأ، ووثقه الدارقطني، وابن حجر. انظر: الثقات ٨/ ٢٣٢، والإكمال ٣/ ١٦٣، وتهذيب الكمال ٨/ ٢٦٨، والتقريب، ص ١٩٣.\n(^٤) هو محمد بن حِمْيَر أبو عبد الحميد الحمصي.\n(^٥) عَبْلَة -بفتح العين المهملة وسكون الموحدة وفتح اللام- انظر: الإكمال ٦/ ٣٠٧، وتوضيح المشتبه ٦/ ١٢٤.\n(^٦) \"قال\" لم يذكر في \"ك\".\n(^٧) انظر: الحديث ١٥٧٩ السابق وتخريجه.","vol":"4","page":287},{"text":"<span data-type='title' id=toc-282>باب (^١) الدليل على أنّ المصلي إذا صلى لغير القبلة وهو على يقين أنها (^٢) القبلة، ثم تبيّن له، وهو في صلاته أنَّه يبني، وعلى قبول خبر المخبر الواحد.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) (ك ١/ ٣٣٨).","vol":"4","page":289},{"text":"١٥٨١ - حدثنا عمار بن رجاء، وأبو أمية قالا: نا أبو نعيم، نا زهير، عن أبي إسحاق، عن البراء ﵁ أنّ رسول الله ﷺ -صلى قِبَل بيت المقدس ستة عشر شهرًا، وكان يعجبه أن تكون قبلته نحو البيت، وأنّه (^١) صلّى أول صلاة صلاها صلاة العصر، فصلى معه قوم فخرج رجل ممن كان صلى (^٢) معه فمرّ على أهل مسجد وهم راكعون، فقال: أشهد بالله لقد صليت مع رسول الله ﷺ قِبَل مكة، فداروا كما هم قبل البيت (^٣).\n_________\n(^١) وفي \"ك\" \"فإنه\" وهو خطأ.\n(^٢) وفي \"م\" \"يصلي\" وهو خطأ.\n(^٣) انظر: الحديث ١٢١٠ السابق وتخريجه.","vol":"4","page":289},{"text":"١٥٨٢ - حدثنا سليمان بن سيف، نا حسن بن محمد بن أعين، وأبو جعفر النفيلي (^١)، قالا: نا زهير، نا أبو إسحاق، عن البراء ﵁ أنّ رسول الله ﷺ كان أول ما قدم المدينة نزل على أجداده، قال زهير:\n⦗٢٩٠⦘ أو (^٢) أخواله من الأنصار، وأنه صلى قبل بيت المقدس ستة عشر شهرًا أو سبعة عشر شهرًا بمثله، وزاد وكانت يهود قد أعجبهم إذ كان يصلي إلى بيت المقدس، وأهلُ الكتاب، فلما ولّى وجهه قبل البيت أنّكروا ذلك (^٣).\n_________\n(^١) هو عبد الله بن محمد.\n(^٢) وفي \"م\": \"وأخواله\".\n(^٣) انظر: الحديث ١٥٨١ السابق وتخريجه.","vol":"4","page":289},{"text":"١٥٨٣ - حدثنا عباس [بن محمد] (^١) الدوري، وجعفر [بن محمد] (^٢) الصائغ، وإبراهيم بن ديزيل، قالوا: نا عفان بن مسلم، ح\nوحدثنا الربيع بن سليمان، نا أسد بن موسى، قالا: نا حماد بن سلمة أنا ثابت، عن أنس ﵁ أنّ النبيّ ﷺ كان يصلي نحو بيت المقدس، فنزلت ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ في السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً﴾ الآية [إلى قوله] (^٣) ﴿فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ﴾ (^٤) فمرّ رجل من بني سَلِمة (^٥) وهم ركوع في صلاة الفجر، وقد صلّوا ركعة، فنادى، ألا إنّ القبلة قد حولت إلى الكعبة، فمالوا كما هم نحو القبلة. وقال أسد:\n⦗٢٩١⦘ فمالوا كما هم ركوع. *وحديثهما واحد* (^٦) (^٧).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) \"إلى قوله\" سقط من \"الأصل\" و\"م\".\n(^٤) سورة البقرة آية، ١٤٤.\n(^٥) هكذا في جميع النسخ وصحيح مسلم.\n(^٦) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عفان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب تحويل القبلة من القدس إلى الكعبة برقم ١٥، ١/ ٣٧٥.","vol":"4","page":290},{"text":"<span data-type='title' id=toc-283>باب (^١) الدليل على أن ما أدرك المأموم من صلاة الإمام يجعل أولّ صلاته، وافتتاحه لصلاته (^٢)، وما يعارضه من الخبر الدال على أن ما فاتته من الصلاة هي أول صلاته، وإيجاب المشي إلى الصلاة (^٣) إذا أقيمت الصلاة </span>(^٤) (^٥).\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": \"لها\".\n(^٣) وفي \"ك\" و\"ط\": إليها.\n(^٤) \" الصلاة\" لم يذكر في \"ك\" و\"ط\".\n(^٥) (ك ١/ ٣٣٩).","vol":"4","page":292},{"text":"١٥٨٤ - حدثنا البرتي القاضي، نا محمد بن جعفر الوركاني (^١)، نا إبراهيم بن سعد، عن الزهري، ح\nوحدثنا أبو داود الحراني، نا يعقوب بن إبراهيم بن سعد، نا أبي، عن الزهري، عن أبي سلمة وسعيد بن المسيب، عن أبي هريرة ﵁ عن النبي ﷺ قال: \"إذا أقيمت الصلاة، فلا تأتوها تسعون، وأتوها تمشون، وعليكم السكينة؛ فما أدركتم فصلّوا، وما فاتكم فأتموا\" (^٢).\n_________\n(^١) الوركاني -بفتح الواو وسكون الراء وفي آخرها النون- نسبة إلى قرية من قرى قاشان.\nانظر: الأنساب ٥/ ٥٩٣.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن زياد الوركاني به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب إتيان الصلاة بوقار، وسكينة، =\n⦗٢٩٣⦘ = والنهى عن إتيانها سعيًا برقم ١٥١، ١/ ٤٢٠.\nوأخرجه البخاري -رحمه الله تعالى- عن آدم، عن ابن أبي ذئب، عن الزهري به.\nانظر: صحيحه، كتاب الجمعة، باب المشي إلى الجمعة برقم ٩٠٨، ٢/ ٣٩٠.","vol":"4","page":292},{"text":"١٥٨٥ - حدثنا السلمي، نا عبد الرزاق، عن معمر، عن همام، عن أبي هريرة ﵁ عن النبي ﷺ بمثله (^١).\n_________\n(^١) انظر: الحديث ١٢٧٨ السابق وتخريجه.","vol":"4","page":293},{"text":"١٥٨٦ - حدثنا محمد بن يحيى، نا عبد الرحمن بن مهدي، نا مالك بن أنس (^١)، عن العلاء، عن أبيه، عن أبي هريرة ﵁[عن النبي ﷺ] (^٢) بمثله (^٣) (^٤).\n_________\n(^١) \"ابن أنس\" لم يذكر في \"ك\" و\"ط\".\n(^٢) لم يذكر في \"ك\" و\"ط\".\n(^٣) وفي \"ط\" \"مثله\" بدون الباء.\n(^٤) انظر: الحديث ١٢٧٦ السابق وتخريجه.","vol":"4","page":293},{"text":"١٥٨٧ - حدثنا محمد بن إسحاق الصغاني، نا حسن الأشيب، نا شيبان (^١)، ح\nوحدثنا عباس الدوري، نا يزيد بن هارون، أنا شيبان أبو معاوية، ح\nوحدثنا أبو أمية، نا أبو نعيم، وعبيد الله (^٢)، قالا: نا شيبان،\n⦗٢٩٤⦘ قالوا (^٣) عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، قال: بينما نحن مع رسول الله ﷺ إذ سمع جلبة (^٤) رجال، فلما صلى دعاهم، فقال: \"ما شأنكم؟ \" قالوا: يا رسول الله، استعجلنا إلى الصلاة. قال: \"فلا تفعلوا، إذا أتيتم الصلاة فعليكم السكينة، فما أدركتم فصلوا وما سبقتم فأتموا\". حديثهم واحد (^٥).\n_________\n(^١) هو النحوي.\n(^٢) هو ابن موسى.\n(^٣) هكذا في جميع النسخ، والجادّة: \"قال\"؛ لأن الراوي عن يحيى هنا هو شيبان وحده، ولكن المراد من الضمير الرواة عن شيبان. انظر الحديث ١٤٦٢ السابق. والله أعلم.\n(^٤) الجلبة -محرّكة؛ الأصوات. انظر: الصحاح ١/ ١٠١.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن منصور، عن محمد بن المبارك الصوري، عن معاوية بن سلام، عن يحيى بن أبي كثير به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب استحباب إتيان الصلاة بوقار وسكينة والنهي عن إتيانها سعيًا برقم ١٥٥، ١/ ٤٢١.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي نعيم، عن شيبان به. انظر: صحيحه، كتاب الأذان، باب قول الرجل فاتتنا الصلاة، برقم ٦٣٥، ٢/ ١١٦ مع الفتح.","vol":"4","page":293},{"text":"١٥٨٨ - حدثنا الصغاني، أنا عبد الله بن بكر السّهمي، نا هشام بن حسان، عن محمد بن سيرين، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا ثوّب بالصلاة فلا يسعى إليها أحدكم، ولكن ليمش عليه السكينة، فصل ما أدركت واقض ما سبقك\" (^١).\n_________\n(^١) انظر: الحديث ١٣١٩ السابق وتخريجه.","vol":"4","page":294},{"text":"١٥٨٩ - حدثنا عمار بن رجاء، نا الحسين الجعفي، عن زائدة، عن\n⦗٢٩٥⦘ هشام بإسناده مثله؛ \"عليكم السكينة والوقار، فصل ما أدركت واقض ما سبقك\" (^١).\n_________\n(^١) انظر: الحديث ١٥٨٨ السابق وتخريجه.","vol":"4","page":294},{"text":"<span data-type='title' id=toc-284>باب (^١) بيان النهي عن الاختصار في الصلاة، وإيجاب الانتصاب (^٢) والسكون في الصلاة إلا لصاحب العذر.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"م\": \"انتصاب\" بدون \"ال\" وهو خطأ.","vol":"4","page":296},{"text":"١٥٩٠ - حدثنا ابن أبي الحنين الكوفي (^١)، نا يحيى بن يَعْلى بن الحارث (^٢)، ح\nوحدثنا أبو أمية، نا معاوية بن عمرو (^٣)، قالا: نا زائدة، عن هشام، عن محمد، عن أبي هريرة ﵁ قال: نهى رسول الله ﷺ أن يصلي الرجل مختصرًا (^٤).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) أبو زكريا الكوفي مات سنة ٢١٦ هـ روى له الجماعة سوى الترمذي أحد الأثبات الثقات، وتفرد العجلي بقوله فيه: ضعيف، عبد الرحمن أرفع منه. ولم يتابعه على قوله هذا أحد. انظر: تاريخ الثقات ص ٤٧٦، وتهذيب الكمال ٣٢/ ٤٦٦ - ٤٨٠.\n(^٣) أبو عمرو الأزدي.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن الحكم بن موسى القنطري، عن عبد الله بن المبارك، وعن أبي بكر ابن أبي شيبة، عن أبي خالد وأبي أسامة ثلاثتهم عن هشام به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب كراهية الاختصار في الصلاة برقم ٤٦، ١/ ٣٨٧.\nوأخرجه البخاري -رحمه الله تعالى- عن عمرو بن علي، عن يحيى، عن هشام به.\nانظر: صحيحه، كتاب العمل في الصلاة، باب الخصر في الصلاة برقم ١٢٢٠، ٣/ ١٠٦ مع الفتح. =\n⦗٢٩٧⦘ = وقد بين المصنف -رحمه الله تعالى- معنى الاختصار بعد ثلاثة أحاديث وانظر أيضًا غريب الحديث ١/ ٣٠٨ - ٣١٠.","vol":"4","page":296},{"text":"١٥٩١ - حدثنا عمار بن رجاء، نا حسين الجعفي، عن زائدة (^١)، عن هشام، عن محمد، عن (^٢) أبي هريرة ﵁ قال: نهى رسول الله ﷺ أن يصلي الرجل مختصرًا (^٣).\n_________\n(^١) (ك ١/ ٣٤٠).\n(^٢) وفي \"م\": \"ابن\" وهو خطأ.\n(^٣) انظر: الحديث ١٥٩٠ السابق وتخريجه.","vol":"4","page":297},{"text":"١٥٩٢ - حدثنا الصغاني، ومهدي بن الحارث، قالا: نا محمد بن بَكّار (^١)، نا خالد بن عبد الله (^٢)، عن هشام بن حسان، عن ابن سيرين، عن أبي هريرة ﵁ قال: نهى رسول الله ﷺ أن يصلي الرجل مختصرًا ووضع يده على خاصرته (^٣).\n_________\n(^١) هو أبو عبد الله مولى الهاشميين البغدادي.\n(^٢) لعله الطحان الواسطي.\n(^٣) انظر: الحديث ١٥٩٠ السابق وتخريجه.","vol":"4","page":297},{"text":"١٥٩٣ - حدثنا أبو عمر الإمام، نا عِصَامِ بن سيف (^١)، نا أبو جعفر الرازي (^٢)، عن قتادة، ح\n⦗٢٩٨⦘ وحدثنا أبو أمية، نا خَلَفُ بن الوليد (^٣)، نا أبو جعفر، عن هشام، عن محمد بن سيرين، عن أبي هريرة ﵁ قال: نهى (^٤) رسول الله ﷺ أن يصلي أحدنا مختصرًا (^٥).\nقال أبو عوانة -رحمه الله تعالى-: أبو جعفر هذا هو الرازي، عن هشام، وهو معروف، وعن قتادة غريب، وأرجو أن يكون لقتادة صحيح (^٦).\nوالاختصار يقال: أن يضع يده في خصره هكذا.\n_________\n(^١) هو الحراني لم أقف له على ترجمة.\n(^٢) قيل: اسمه عيسى بن أبي عيسى، وقيل: عيسى بن عبد الله، وهو مروزي الأصل سكن الريّ، وقيل: كان متجره إلى الريّ فنسب إليها، مات في حدود الستين، بخ ٤، وثقه =\n⦗٢٩٨⦘ = ابن سعد، وأبو حاتم، وابن عمار الموصلي، وغيرهم، وضعفه أبو زرعة، والنسائي، وابن حبان من قبل سوء حفظه، وقال ابن معين: ثقة وهو يغلط فيما يروى عن مغيرة بن مقسم، وقال الحافظ ابن حجر: صدوق سيئ الحفظ خصوصًا عن مغيرة. انظر: الطبقات ٧/ ٢٦٧، والتاريخ ٢/ ٦٩٩، وأبو زرعة الرازي ٢/ ٤٤٣، وسنن النسائي ٣/ ٢٥٨، والجرح والتعديل ٦/ ٢٨١، والمجروحين ٢/ ١٢٠، وتهذيب الكمال ٣٣/ ١٩٢، والتقريب، ص ٦٢٩.\n(^٣) أبو الوليد العتكي بغدادي سكن مكة.\n(^٤) وفي \"ك\" و\"ط\": \"نهانا\".\n(^٥) انظر: الحديث ١٥٩٠ السابق وتخريجه.\n(^٦) هكذا في جميع النسخ، والصواب: أن يكون لقتادة صحيحًا، وأبو جعفر الرازي معروف بالرواية عن قتادة، ولكن لم أقف على من أخرج هذا الحديث من طريقه عن قتادة غير المصنف. والله ﷾ أعلم.","vol":"4","page":297},{"text":"١٥٩٤ - حدثنا أبو علي الحسن بن محمد بن الصباح (^١) الزعفراني\n⦗٢٩٩⦘ ويوسف بن مسلم، ويحيى بن أبي طالب، قالوا: نا حجاج بن محمد، عن ابن جريج، قال: أخبرني عثمان بن أبي سليمان (^٢)، أنّ أبا سلمة بن عبد الرحمن أخبره أنّ عائشة ﵂ أخبرته أنّ النبيّ ﷺ لم يمت حتى كان كثيرًا (^٣) من صلاته وهو جالس (^٤).\n_________\n(^١) \"ابن الصباح\" لم يذكر في \"ك\" و\"ط\".\n(^٢) المكي قاضيها.\n(^٣) هكذا في جميع النسخ وفي صحيح مسلم -رحمه الله تعالى- \"كثيرٌ\" بالرفع.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن حاتم وهارون بن عبد الله كلاهما عن حجاج بن محمد به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها باب جواز النافلة قائمًا وقاعدًا. . . الخ برقم ١١٦، ١/ ٥٠٦.","vol":"4","page":298},{"text":"١٥٩٥ - حدثنا الدارمي وإبراهيم بن مرزوق (^١)، قالا: نا أبو عاصم، عن ابن جريج، بإسناده مثله، ذكر الدارمي عن أبي عاصم حرفين في الحديث زيادة (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\": \"حدثنا إبراهيم بن مرزوق والدارمي\".\n(^٢) انظر: الحديث ١٥٩٤ السابق وتخريجه.","vol":"4","page":299},{"text":"١٥٩٦ - حدثنا الحسن بن عفان وعيسى بن أحمد، قالا: نا ابن نمير (^١)، ح\nوحدثنا أبو داود الحراني، نا محاضر، قالا: نا الأعمش، ح\nوحدثنا ابن أبي رجاء، نا وكيع، عن الأعمش، عن المسيّب بن رافع، عن تميم بن طَرَفة، قال: حدثني جابر بن سمرة ﵄ قال:\n⦗٣٠٠⦘ دخل علينا رسول الله ﷺ ونحن رافعي (^٢) أيدينا، فقال: \"ما لي (^٣) أراكم رافعي أيديكم في الصلاة كأنّها أذناب خيل شمُس، اسكنوا في الصلاة\". هذا لفظ [حديث] (^٤) وكيع، وأما حديث ابن نمير فقال: خرج علينا بنحو معناه، ومحاضر قال: \"ما لي أراع عزين (^٥) \" (^٦).\n_________\n(^١) هو عبد الله بن نمير.\n(^٢) هكذا في جميع النسخ، والصواب: \"رافعوا أيدينا\".\n(^٣) \"لي\" سقط من \"م\".\n(^٤) \"حديث\" سقطت من \"الأصل\" \"م\".\n(^٥) أي: متفرقين.\n(^٦) انظر: الحديث ١٤٢١ السابق وتخريجه.","vol":"4","page":299},{"text":"<span data-type='title' id=toc-285>باب (^١) بيان معارضة بين (^٢) الخبر الدال على أنَّه على الإباحة لا على الحتم، والترغيب في طول القنوت </span>(^٣).\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) \"بين\" لم تذكر في \"ك\" و\"ط\".\n(^٣) (ك ١/ ٣٤١).","vol":"4","page":301},{"text":"١٥٩٧ - حدثنا علي بن حرب الطائي (^١)، وشعيب بن عمرو الدمشقي، قالا: نا سفيان بن عيينة، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن أبي مسعود ﵁ قال: قال رجل للنبي ﷺ: إنّي لأتأخر عن صلاة الصبح ممّا يطوّل (^٢) بنا فلان، فقال النبيّ ﷺ: \"إنّ منكم منفِّرين، فأيكم أمّ الناس (^٣) فليخفف، فإن فيهم الضعيف، والمريض، وذو (^٤) الحاجة\" (^٥).\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) أي: بسبب تطويله.\n(^٣) وفي \"ك\" و\"ط\" \"للناس\".\n(^٤) هكذا في جميع النسخ: وتوجيهه أنَّه عطف على موضع اسم \"إن\" قبل دخولها، أو هو استئناف. انظر: الفتح ١/ ١٨٦.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن أبي عمر عن سفيان به، انظر: صحيحه، كتاب الصلاة باب أمر الأئمة بتخفيف الصلاة في تمام ١/ ٣٤١ وأخرجه البخاري رحمه الله تعالى عن محمد بن كثير، عن سفيان به. انظر: صحيحه، كتاب العلم، باب الغضب في الموعظة والتعليم إذا رأى ما يكره برقم ٩٠، ١/ ١٨٦.","vol":"4","page":301},{"text":"١٥٩٨ - حدثنا ابن أبي رجاء، نا وكيع، عن إسماعيل بن أبي خالد بإسناده مثله. وزاد، فما رأيته غضب في موعظة (^١) قطّ غضبه يومئذ، ثم قال، بمثله (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\" \"موعظته\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن وكيع به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام ١/ ٣٤١.","vol":"4","page":302},{"text":"١٥٩٩ - حدثنا الصغاني، وعمار وعلي بن حرب، ومحمد بن إسحاق البكائي، قالوا: نا يعلى (^١)، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن أبي مسعود ﵁ قال (^٢): جاء رجل إلى النبيّ ﷺ فقال: يا رسول الله، إنّي لأتأخر عن صلاة الغداة ممّا يطيل بنا فلان، قال: فغضب رسول الله ﷺ غضبًا ما رأيته غضب قط أشدّ منه، ثم قال: \"أيها الناس إن (^٣) فيكم (^٤) منفرين، فمن أمّ الناس فليجوّز، فإن فيهم (^٥) الضعيف وذو الحاجة (^٦) \" (^٧).\n_________\n(^١) هو ابن عبيد الطنافسي.\n(^٢) \"قال\" لم يذكر في \"الأصل\" و\"م\".\n(^٣) \"إن\" سقطت من \"م\".\n(^٤) وفي \"ك\" و\"ط\": \"منكم\".\n(^٥) وفي \"ك\": \"فيكم\". وفي \"ط\": \"منكم\".\n(^٦) وفي \"ك\" و\"ط\": \"ذا الحاجة\".\n(^٧) انظر: الحديث ١٥٩٧ السابق وتخريجه.","vol":"4","page":302},{"text":"١٦٠٠ - حدثنا ابن أبي رجاء، نا وكيع، نا عمرو بن عثمان بن موهب (^١)، عن موسى بن طلحة عن عثمان بن أبي العاص ﵁ قال: قال النبي ﷺ: \"أُمّ قومك، وصل بهم صلاة أضعفهم، فإن فيهم الضعيف والكبير، وذو (^٢) الحاجة، فإذا صليت لنفسك فصلّ كيف شئت\" (^٣).\n_________\n(^١) هو عمرو بن عثمان بن عبد الله بن موهب.\n(^٢) في \"ك\" أو \"ط\": \"وذا الحاجة\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبيه، عن عمرو بن عثمان به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، برقم ١٨٦، ١/ ٣٤١.","vol":"4","page":303},{"text":"١٦٠١ - حدثنا علي بن حرب، نا يعلى ومحمد ابنا عبيدٍ، ح\nوحدثنا عمار، نا محمد بن عبيد، ح\nوحدثنا حمدان بن علي، نا أبو نعيم، قالوا: نا عمرو بن عثمان بإسناده مثله بمعناه، زاد على \"واتخذْ مؤذنًا لا يأخذ على الأذان أجرًا\"، ولم يذكروا \"فإذا صليت لنفسك فصلّ كيف شئت\" (^١).\n_________\n(^١) انظر: الحديث ١٦٠٠، السابق وتخريجه. وزيادة علي بن حرب في الحديث \"واتخذ مؤذنًا لا يأخذ على أذانه أجرًا\" صحيحه، فقد أخرجها أبو داود برقم ٥٣١، والنسائي برقم ٦٧١، كلاهما من طريق حماد بن سلمة، عن سعيد الجريري، عن أبي العلاء، عن مطرّف، عن عثمان بن أبي العاص ﵁ به، وحماد من الذين سمعوا من سعيد قبل الاختلاط. والله ﷾ أعلم. وانظر نهاية الاغتباط ص ١٢٩.","vol":"4","page":303},{"text":"١٦٠٢ - حدثنا أبو سعيد البصري (^١)، نا يحيى القطان، نا عمرو بن عثمان، حدثني موسى بن طلحة أن عثمان بن أبي العاص ﵁ حدثه أن نبي الله ﷺ أمره أن يؤم قومه، ثم قال: \"من أمّ قومًا فليخفف؛ فإن فيهم الضعيف والكبير، والمريض، وذو (^٢) الحاجة، فإذا صلى أحدكم وحده فليصل كيف شاء\" (^٣).\n_________\n(^١) هو عبد الرحمن بن محمد بن منصور المعروف بكُرْبزان.\n(^٢) في \"ك\" و\"ط\": \"وذا الحاجة\".\n(^٣) انظر: الحديث ١٦٠٠ السابق وتخريجه.","vol":"4","page":304},{"text":"١٦٠٣ - حدثنا الصغاني، أنا (^١) شاذان، ح\nوحدثنا عباس (^٢) بن محمد (^٣)، نا شبابة قالا: نا شعبة، عن عمرو بن مرة، قال: سمعت سعيد بن المسيب قال: حدث عثمان بن أبي العاص ﵁ قال: آخر ما عهد إليّ رسول الله ﷺ إذا أممت قومًا فأَخِفّ بهم الصلاة (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": \"ثنا\".\n(^٢) (ك ١/ ٣٤٢).\n(^٣) \"باب\" لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى وابن بشار كلاهما عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، برقم ١٨٧، ١/ ٣٤٢.","vol":"4","page":304},{"text":"١٦٠٤ - حدثنا السلمي ومحمد بن مهل، ومحمد بن إسحاق بن\n⦗٣٠٥⦘ الصباح (الصنعانيان) (^١)، قالوا: نا عبد الرزاق، أنا معمر، عن همام بن منبّه، قال: هذا ما حدثنا أبو هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا أمّ أحدكم الناس فليخفف الصلاة، فإن فيهم الكبير، وفيهم الضعيف، وفيهم السقيم، فإن (^٢) قام وحده فليصل صلاته (^٣) ما شاء\".\nوقال بعضهم: \"فليطوّل ما شاء\" (^٤).\n_________\n(^١) وفي \"الأصل\" و\"م\": \"الصعانيين\" وهو خطأ.\n(^٢) وفي \"ك\" و\"ط\": \"وإن\".\n(^٣) \"صلاته\" لم يذكر في \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن ابن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٨٤، ١/ ٣٤١. وهو في مصنف عبد الرزاق، برقم ٣٧١٢، ٢/ ٣٦٢.","vol":"4","page":304},{"text":"١٦٠٥ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ أنّ النبيّ (^١) ﷺ قال: \"إذا أم أحدكم الناس فليخفف، فإن فيهم الصغير، والكبير، والضعيف، والمريض، فإذا صلى وحده فليطوّل ما شاء\" (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\" \"رسول الله\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن المغيرة بن عبد الرحمن الحزامي، عن أبي الزناد به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٨٣، ١/ ٣٤١.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: =\n⦗٣٠٦⦘ = صحيحه، كتاب الأذان، باب إذا صلى لنفسه فليطول ما شاء، برقم ٧٠٣، ٢/ ١٩٩.\nوهو في الموطأ -رواية الليثي- كتاب صلاة الجماعة، باب العمل في صلاة الجماعة برقم ١٣، ١/ ١٣٤.","vol":"4","page":305},{"text":"١٦٠٦ - حدثنا أبو يوسف القلوسي (^١)، نا محمد بن عبد الله الأنصاري، ح\nوحدثنا أبو بكر بن إسحاق الصغاني، نا عبد الوهاب بن عطاء، قالا: نا سعيد بن أبي عروبة، عن قتادة، عن أنس ﵁ أنّ النبيّ ﷺ قال: \"إنّي لأدخل في الصلاة، وأنا أريد أن أطيلها، فأسمع بكاء الصبي، فأتجوّز في صلاتي ممّا أعلم من وَجْدِ (^٢) أمّه من بكائه\" (^٣).\n_________\n(^١) هو يعقوب بن إسحاق بن زياد البصري القلوسي -بضم القاف واللام بعدهما واو وسين مهملة- نسبة إلى القلوس وهي حبان الثقات، مات سنة ٢٧١ هـ وثقه الخطيب، والذهبي، وذكره ابن حبان في الثقات. انظر: الثقات ٩/ ٢٨٦، وتاريخ بغداد ١٤/ ٢٨٥، واللباب ٣/ ٥٢، والسير ١٢/ ٦٣١.\n(^٢) الوجد -بفتح الواو وسكون الجيم- يطلق على الحزن وعلى الحب أيضًا، وكلاهما سائغ هنا، والحزن أظهر أي من حزنها واشتغال قلبها به. انظر: شرح النووي ٤/ ١٤٠.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن منهال الضرير، عن يزيد بن زريع، عن سعيد به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٩٢، ١/ ٣٤٣.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن يزيد بن زريع به. انظر: صحيحه، كتاب الأذان، باب من أخف الصلاة عند بكاء الصبي برقم ٧٠٩، ٢/ ٢٠٢. =\n⦗٣٠٧⦘ = وعبد الوهاب بن عطاء، ويزيد بن زريع سمع من سعيد قبل الاختلاط. انظر: نهاية الاغتباط ص ١٣٩.","vol":"4","page":306},{"text":"١٦٠٧ - حدثنا عثمان بن خُرّزاد (^١)، نا عبد السلام بن مطهر (^٢)، ح\nوحدثنا جعفر الصائغ، نا عاصم بن علي، قالا: نا جعفر بن سليمان الضُبعيِ، نا ثابت، عن أنس بن مالك ﵁ قال: كان النبيّ ﷺ يسمع بكاء الصبي وهو في الصلاة مع أمّه، فيقرأ بالسورة الخفيفة أو السورة القصيرة (^٣).\nفيه دليل أنّ النبيّ ﷺ كان يقرأ بالسور (^٤) الطوال وأنّه كان يقرأ في ركعة سورة تامة.\n_________\n(^١) هو عثمان بن عبد الله بن محمد بن خُرّازاد.\n(^٢) مطهر -بفتح الطاء المهملة وفتح الهاء- الأزدي البصري. انظر: الإكمال ٧/ ٢٠١.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن جعفر بن سليمان به.\nانظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٩١، ١/ ٣٤٢.\n(^٤) وفي \"ك\" \"بالسورة\" وهو خطأ.","vol":"4","page":307},{"text":"١٦٠٨ - حدثنا الصغاني، نا خلف (^١)، نا غندر، نا شعبة، عن عبد العزيز بن صهيب، قال: سمعت أنس بن مالك ﵁\n⦗٣٠٨⦘ قال: كان رسول الله ﷺ يُجَوِّزهما ويكملهما، يعني (^٢) تخفيف الصلاة (^٣).\n_________\n(^١) هو خلف بن سالم المخرميِّ.\n(^٢) (ك ١/ ٣٤٣).\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- بنحوه عن خلف بن هشام، وأبي الربيع الزهراني كلاهما عن حماد بن زيد، عن عبد العزيز بن صهيب به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٨٨٣، ١/ ٣٤٢.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي معمر، عن عبد الوارث، عن عبد العزيز به.\nانظر: صحيحه، كتاب الأذان، باب الإيجاز في الصلاة وإكمالها برقم ٧٠٦، ٢/ ٢٠١.","vol":"4","page":307},{"text":"١٦٠٩ - حدثنا الصغاني، وابن أبي الدنيا، قالا: نا عبيد الله يعني ابن عمر (^١) القواريري، نا حماد بن زيد، نا عبد العزيز، عن أنس ﵁ كان رسول الله ﷺ يجوّز الصلاة ويُتمّ (^٢).\n_________\n(^١) \"ابن عمر\" لم يذكر في \"ك\" و\"ط\".\n(^٢) انظر: الحديث ١٦٠٨ السابق وتخريجه.","vol":"4","page":308},{"text":"١٦١٠ - حدثنا يوسف بن مسلّم، نا حجاج، عن شعبة، عن قتادة، عن أنس ﵁ قال: كان رسول الله ﷺ من أخف الناس صلاة في تمام (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وقتيبة بن سعيد، كلاهما عن أبي عوانة عن قتادة به. انظر: صحيحه، كتاب الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام برقم ١٨٩، ١/ ٣٤٢.","vol":"4","page":308},{"text":"١٦١١ - *حدثنا ابن أبي رجاء، نا وكيع، نا ابن أبي عروبة، وهشام الدستوائي، عن قتادة، عن أنس ﵁ قال: كان رسول الله ﷺ من أخف\n⦗٣٠٩⦘ الناس صلاة في تمام* (^١).\n_________\n(^١) ما بين النجمين سقط من \"م\"، وانظر الحديث ١٦١٠ السابق وتخريجه.","vol":"4","page":308},{"text":"١٦١٢ - حدثنا أحمد بن محمد بن أبي بكر المقدمي بمكة، نا عبد الله بن أبي بكر العتكي (^١)، نا شعبة، عن قتادة، عن أنس بن مالك ﵁ قال: ما رأيت أحدًا [كان] (^٢) أوجز صلاة من رسول الله ﷺ في تمام (^٣).\n_________\n(^١) العتكي -بفتح العين المهملة والتاء المثناة من فوقها وفي آخرها كاف- نسبة إلى العتيك وهو بطن من الأزد، والمنسوب مات سنة ٢٢٤ هـ، بخ، قال أبو حاتم: صدوق صالح، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٥/ ١٨، والثقات ٨/ ٣٣٦، واللباب ٢/ ٣٢٢، وتهذيب الكمال ١٤/ ٣٤٨، والتقريب، ص ٢٩٧.\n(^٢) لم يذكر في \"الأصل\" و\"م\".\n(^٣) انظر: الحديث ١٦١٠ السابق وتخريجه.","vol":"4","page":309},{"text":"١٦١٣ - حدثنا عمار [بن رجاء] (^١)، نا الجعفي، حدثنا زائدة، عن المختار، عن أنس ﵁ قال: ما صليت مع أحد أتمّ صلاة وأوجز من النبيّ ﷺ (^٢).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) انظر: الحديث ١٦١٠ السابق وتخريجه.","vol":"4","page":309},{"text":"١٦١٤ - حدثنا عبيد الله بن سعيد بن كثير بن عُفَير (^١)،\n⦗٣١٠⦘ نا أبي (^٢)، نا سليمان بن بلال، حدثني شريك بن عبد الله بن أبي نَمر، عن أنس [بن مالك] (^٣) ﵁ أنَّه قال: ما صليت وراء إمام قط أخف صلاة ولا أتم من رسول الله ﷺ وإن كان ليسمع بكاء الصبي فيخفف مخافة أن تُفتن أمّه (^٤).\n_________\n(^١) المصري توفي سنة ٢٧٣ هـ، وعفير -بالمهملة والفاء مصغر- ضعفه ابن حبان، وابن =\n⦗٣١٠⦘ = عدي. انظر: المجروحين ٢/ ٦٧، والكامل ٣/ ٤١٢، والإكمال ٦/ ٢٢٦، والميزان ٣/ ٩، واللسان ٤/ ١٢٤، والتقريب، ص ٢٤٠.\n(^٢) هو: سعيد بن كثير بن عفير وقد ينسب إلى جده، توفي سنة ٢٢٦ هـ، خ م قد س، وثقه ابن معين، والدارقطني، وابن عدي، وقال أبو حاتم: لم يكن بالثبت كان يقرأ من كتب الناس، وضعفه الجوزجاني، وقد ردّ ابن عدي على الجوزجاني في تضعيفه سعيدًا، وقال: سعيد عند الناس صدوق ثقة، ورمز له الإمام الذهبي بـ\"صح\" وقال: أحد الثقات والأئمة له ما ينكر، وقال الحافظ ابن حجر: صدوق عالم بالأنساب وغيرها. . .، ولم يكثر عنه البخاري اهـ. وكذلك مسلم. انظر: ابن الجنيد ص/ ٣٦١، وأحوال الرجال ص ١٥٧، والجرح والتعديل ٤/ ٥٦، والكامل ٣/ ٤١١، وعلل الدارقطني ١/ ١٨٦، ورجال صحيح مسلم ١/ ٢٥٣، والميزان ٢/ ١٥٥، وهدي السارى ص ٤٠٦، والتقريب، ص ٢٤٠.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى ويحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر أربعتهم، عن إسماعيل بن جعفر، عن شريك بن عبد الله بن أبي نمر به. انظر: صحيحه، كتاب الصلاة باب أمر الأئمة بتخفيف الصلاة، برقم ١٩٠، ١/ ٣٤٢. وأخرجه البخاري -رحمه الله تعالى- عن خالد بن مخلد، عن سليمان بن بلال به. انظر: صحيحه، كتاب الأذان، باب من أخفّ الصلاة عند =\n⦗٣١١⦘ = بكاء الصبي برقم ٧٠٨، ٢/ ٢٠١ مع الفتح.","vol":"4","page":309},{"text":"١٦١٥ - حدثنا يونس بن حبيب، نا أبو داود، نا حماد بن سلمة، عن ثابت، عن أنس ﵁ قال: ما صليت خلف أحد أخف صلاة من رسول الله ﷺ في تمام، وكانت صلاة أبي بكر ﵁ مقاربة، فلما كان عمر ﵁ مدّ في الفجر (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن نافع العبدي، عن بهز، عن حماد به. انظر صحيحه كتاب الصلاة، باب اعتدال أركان الصلاة وتخفيفها في تمام برقم ١٩٦، ١/ ٤٣٣.\nوفي رواية المصنف ﵀ التصريح بأن حمادًا هو ابن سلمة وذلك من فوائده.","vol":"4","page":311},{"text":"<span data-type='title' id=toc-286>باب (^١) بيان رفع اليدين في افتتاح الصلاة قبل التكبير بحذاء منكبيه، وللركوع، ولرفع رأسه من الركوع، وأنه لا يرفع بين السجدتين.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".","vol":"4","page":312},{"text":"١٦١٦ - حدثنا عبد الله بن أيوب المُخَرِّمي (^١)، وسعدان بن نصر، وشعيب بن عمرو في آخرين قالوا: نا سفيان بن عيينة، عن الزهري، عن سالم، عن أبيه، قال: رأيت رسول الله ﷺ إذا افتتح الصلاة رفع يديه حتى يحاذي بهما -وقال بعضهم: - حذو منكبيه، وإذا أراد أن يركع، وبعد ما يرفع (^٢) رأسه من الركوع، ولا يرفعهما، -وقال بعضهم: - ولا يرفع بين السجدتين. والمعنى واحد (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن أيوب بن صبيح المخرمي -بضم الميم وفتح الخاء المعجمة وكسر الراء المشددة وفي آخرها ميم- نسبة إلى المخرم وهي محلة ببغداد، مات سنة ٢٦٥ هـ، قال ابن أبي حاتم: صدوق. انظر: الجرح والتعديل ٥/ ١١، رقم ٥٣، واللباب ٣/ ١٧٨، والسير ١٢/ ٣٥٩.\n(^٢) (ك ١/ ٣٤٤).\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى التميمي، وسعيد بن منصور، وأبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وابن نمير ستتهم عن سفيان به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام والركوع، وفي الرفع من الركوع، وأنه لا يفعله إذا رفع من السجود برقم ٢١، ١/ ٢٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن مقاتل، عن عبد الله، عن يونس، =\n⦗٣١٣⦘ = عن الزهري به. انظر: صحيحه، كتاب الأذان، باب رفع اليدين إذا كبر، وإذا ركع، وإذا رفع، برقم ٧٣٦، ٩/ ٢١٢ مع الفتح.","vol":"4","page":312},{"text":"١٦١٧ - حدثنا الربيع بن سليمان عن الشافعي، عن ابن عيينة بنحوه، ولا يفعل ذلك بين السجدتين (^١).\n_________\n(^١) انظر: الحديث ١٦١٦ السابق وتخريجه.","vol":"4","page":313},{"text":"١٦١٨ - حدثنا أبو داود (^١)، نا علي (^٢)، نا سفيان، قال (^٣): نا الزهري، قال: أخبرني سالم، عن أبيه، قال: رأيت رسول الله ﷺ بمثله (^٤).\n_________\n(^١) هو الحراني.\n(^٢) هو ابن المديني.\n(^٣) \"قال\" لم يذكر في \"ك\" و\"ط\".\n(^٤) انظر: الحديث ١٦١٧ السابق وتخريجه.","vol":"4","page":313},{"text":"١٦١٩ - حدثنا الصائغ بمكة، نا الحميدي، نا سفيان، نا الزهري، أخبرني سالم، عن أبيه، [قال] (^١): رأيت رسول الله ﷺ، مثله (^٢).\n_________\n(^١) \"قال\" لم يذكر في \"الأصل\" و\"م\".\n(^٢) انظر: الحديث ١٦١٦ السابق وتخريجه.","vol":"4","page":313},{"text":"١٦٢٠ - حدثنا الربيع، نا الشافعي أن مالكًا أخبره، عن ابن شهاب الزهري (^١)، عن سالم، عن أبيه، أنّ النبي ﷺ كان إذا افتتح الصلاة رفع يديه حذو منكبيه، وإذا رفع رأسه من الركوع رفعهما\n⦗٣١٤⦘ وكان لا يفعل ذلك في السجود (^٢).\n_________\n(^١) \"الزهري\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين. . . الخ برقم ٢٢، ١/ ٢٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة، عن مالك به. انظر: صحيحه، كتاب الأذان، باب رفع اليدين في التكبيرة الأولى مع الافتتاح سواء برقم ٧٣٥، ٢/ ٢١٨.\nوهو في الموطأ -رواية الليثي- كتاب الصلاة، باب افتتاح الصلاة برقم ١٦، ١/ ٧٥، دون قوله: \"وإذا كبّر للركوع\" قال الحافظ ابن عبد البر -رحمه الله تعالى-: هكذا رواه يحيى، عن مالك لم يذكر فيه الرفع عند الانحطاط إلى الركوع، وتابعه على ذلك جماعة من الرواة للموطأ عن مالك، وذكرهم، ثم قال: ورواه يحيى القطان، وابن مهدي، وابن المبارك في آخرين عن مالك فذكروا فيه الرفع عند الانحطاط إلى الركوع، وهو الصواب، وكذلك رواه سائر من رواه عن ابن شهاب ثم قال: وقال جماعة من أهل العلم: إن إسقاط ذكر الرفع عند الانحطاط إلى الركوع في هذا الحديث إنّما أتى من مالك وهو الذي كان ربما وهم فيه لأن جماعة حفاظًا رووا عنه الوجهين جميعًا. والله أعلم. انظر: التمهيد ٩/ ٢١٠ - ٢١٢.","vol":"4","page":313},{"text":"١٦٢١ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، أنا عبد الرزاق، أنا (^٢) ابن جريج، حدثني ابن شهاب، عن سالم أنّ ابن عمر ﵄ كان يقول: كان رسول الله ﷺ إذا قام إلى الصلاة رفع يديه\n⦗٣١٥⦘ حتى تكونا حذو منكبيه ثم كبر (^٣)، وإذا أراد أن يركع فعل مثل ذلك، وإذا رفع من الركوع فعل مثل ذلك، ولا يفعلة حين يرفع رأسه من السجود (^٤).\n_________\n(^١) هو الدبري.\n(^٢) في \"ك\" وط\": \"أخبرني\".\n(^٣) وللرفع هنا ثلاث هيئات، تارة بعد التكبير، وتارة قبله، وتارة معه كلها ثابتة وصحيحة، والحق العمل بها، تارة بهذه وتارة بهذه وتارة بهذه. لأنّه أتم في اتباعه ﵊. انظر: الفتح ٢/ ٢١٨، وصفة صلاة النبي ﷺ ص ٨٧، وتمام المنة ص ١٧٣.\n(^٤) انظر: الحديث ١٦٢٠ السابق وتخريجه، وهو في مصنف عبد الرزاق برقم ٢٥١٨، ٢/ ٦٧.","vol":"4","page":314},{"text":"١٦٢٢ - حدثنا يوسف بن مسلّم، نا حجاج، نا الليث، عن عقيل، عن ابن شهاب بإسناده بنحوه، وفيه: رفع يديه ثم كبّر (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن حجين بن المثنى، عن الليث به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين. . . الخ برقم ٢٣، ١/ ٢٩٢.\nتنبيه:\nيوجد في \"الأصل\" و\"م\" هنا ما يلي: \"محمد بن الليث، نا عبد الله بن عثمان، نا ابن المبارك، عن يونس، مثل حديث عقيل، وقال فيه أيضًا: رفع يديه ثم كبر. كتب إليّ الحسن بن سفيان، نا حبان بن موسى، أنا ابن المبارك، أنا يونس، عن الزهري، عن سالم، عن ابن عمر ﵄ قال: رأيت النبي ﷺ إذا قام إلى الصلاة رفع يديه حتى تكونا حذو منكبيه ثم يكبر، قال: وكذا يفعل ذلك حين يكبر للركوع، وحين رفع رأسه من الركوع، ويقول: سمع الله لمن حمده\". ولكن قد كتبت عليه في =\n⦗٣١٦⦘ = \"الأصل\" علامة الضرب على أوله وآخره هكذا \"لا … إلى\".","vol":"4","page":315},{"text":"١٦٢٣ - حدثنا أَبو محمد يحيى بن إسحاق بن سافرى وأحمد بن الوليد الفحام (^١)، قالا: نا زكريا بن عدي، أنا ابن المبارك، عن يونس ومعمر، وعبيد الله بن عمر، ومحمد بن أبي حفصة (^٢)، عن الزهري، عن سالم، عن ابن عمر ﵄ عن النبيّ ﷺ كان يرفع يديه إذا افتتح الصلاة وإذا ركع، وإذا رفع رأسه من الركوع،\n⦗٣١٧⦘ ولا يفعل ذلك بين السجدتين (^٣) (^٤).\n_________\n(^١) هو أَبو بكر أحمد بن الوليد بن أبي الوليد الفحام -بفتح الفاء وتشديد الحاء المهملة وفي آخره الميم- نسبة إلى بيع الفحم، مات سنة ٢٧٣ هـ وثقه الخطيب البغدادي.\nانظر: تاريخ بغداد ٥/ ١٨٨، والأنساب ٤/ ٣٤٨، والعبر ١/ ٥١ - ٥٢، والسير ١٣/ ٩٣، وتوضيح المشتبه ٩/ ٤٥، وشذرات الذهب ٢/ ١٦٤.\n(^٢) واسم أبي حفصة ميسرة، أَبو سلمة البصري روى له البخاري ومسلم، والنسائي، وثقه ابن معين، وقال مرة: صويلح ليس بالقوي، وقال مرة: ضعيف، ووثقه أيضًا أَبو داود وقال: غير أن يحيى القطان لم يكن له فيه رأى، وقال ابن المديني: ليس به بأس، وضعفه النسائي، والفسوي، وغيرهما. وقال الحافظ ابن حجر: صدوق يخطئ، وهو من أصحاب الزهري المشهورين أخرج له البخاري حديثين من روايته عن الزهري توبع فيهما وعلّق له غيرهما. اهـ وأخرج له مسلم أيضًا حديثين توبع فيهما. انظر: صحيح مسلم كتاب الجنائز، باب الإسراع بالجنازة ٢/ ٦٥٢، وكتاب الحج، باب من حلق قبل النحر، أو نحر قبل الرمي برقم ٣٣٣، ٢/ ٩٤٨، والتاريخ ٢/ ٥١١، وتاريخ الدارمي ص ٤٤ وص ٢١٣، والمعرفة والتاريخ ٣/ ٥١، والضعفاء والمتروكين ص ٢٣٥، ورجال صحيح مسلم ٢/ ٢٠٨، وتهذيب الكمال ٢٥/ ٨٥، وهدي الساري ص ٤٣٨، والتقريب، ص ٤٧٦.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن قهزاد، عن سلمة بن سليمان، عن يونس به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام والركوع … الخ برقم ٢٣، ١/ ٢٩٢.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن مقاتل، عن عبد الله، عن يونس به. انظر: صحيحه، كتاب الأذان، باب رفع اليدين إذا كبر، وإذا ركع، وإذا رفع برقم ٧٣٦، ٢/ ٢١٩.\n(^٤) في \"ك\": \"بلغت سماعًا بقراءتي سمع عبد الله المقدسي وجماعة، كتبه الحسن اللخمي.\nبلغت سماعًا بقراءتي من أوله إلى ههنا على أبي الفضائل محمد بن أبي الغناء بن سالم بن يوسف بن صاعد الشافعي … إجازة من الشيخين أبي بكر القاسم بن الصفار، وأبي المظفر عبد الرحيم بن السجزي بسندهما فيه، والقاضي الأجل سديد الدين عبد الله بن أحمد المقدسي صح ذلك وثبت في مجالس، آخرها في بعض شهور سنة تسع وستين وستمائة بالمدرسة … بالقرب من الحانقاة التي للصوفية. كتبه الحسن بن علي بن عيسى بن الحسن اللخمي، عرف بابن الصيرفي -غفر الله تعالى له، ولطف به- حامدًا مصلِّيًا مسلِّمًا\".","vol":"4","page":316},{"text":"<span data-type='title' id=toc-287>باب (^١) ذكر الأخبار المتضادة للباب (^٢) الذي قبله في رفع اليدين المبينة (^٣) أن رفع اليدين بعه التكبير بحذاء الأذنين، والخبر الذي يدل على أنّها على الإباحة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) كأنه ضمّن اللام معنى \"مع\" فلذلك قال: المتضادة.\n(^٣) وفي \"ك\" و\"ط\" \"البيّنة\".","vol":"4","page":318},{"text":"١٦٢٤ - حدثنا يوسف بن مسلم، نا حجاج، نا الليث بن سعد (^١)، عن عقيل، عن ابن شهاب، أنَّه قال: أخبرني أَبو بكر بن عبد الرحمن بن الحارث (^٢)، أنَّه سمع با هريرة ﵁ يقول: كان رسول الله ﷺ (^٣) إذا قام إلى الصلاة يكبّر حين يقوم، ثم يكبّر حين يركع، ثم يقول: \"سمع الله لمن حمده\" حين يرفع صُلْبه من الركعة ثم يقول وهو قائم: \"ربنا ولك الحمد\"، ثم يكبّر حين يهوي ساجدًا، ثم يكبّر حين يرفع رأسه، ثم يفعل ذلك في الصلاة كلّها حتى يقضيها، ويكبّر حين يقوم من الثنتين (^٤) من الجلوس (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\": \"ليث\".\n(^٢) المخزومي المدني.\n(^٣) (ك ١/ ٣٤٥).\n(^٤) وفي صحيح مسلم -رحمه الله تعالى- من المثنّى بعد الجلوس.\n(^٥) وقد أخرجه -رحمه الله تعالى- عن محمد بن رافع، عن حجين، عن الليث به. انظر: =\n⦗٣١٩⦘ = صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة إلا رفعه من الركوع فيقول فيه: سمع الله لمن حمده برقم ٢٩، ١/ ٢٩٣.\nوأخرجه البخاري -رحمه الله تعالى- عن يحيى بن بكير، عن الليث به. انظر: صحيحه، كتاب الأذان، باب التكبير إذا قام من السجود برقم ٧٨٩، ٢/ ٢٧٢.","vol":"4","page":318},{"text":"١٦٢٥ - حدثنا عباس الدوري وأبو داود الحراني، قالا: نا يعقوب بن إبراهيم بن سعد، نا أبي، عن (^١) صالح، عن ابن شهاب، أنّ أبا بكر بن عبد الرحمن أخبره، أنَّه سمع أبا هريرة ﵁ يقول: كان رسول الله ﵁ إذا قام إلى الصلاة يكبِّر حين يقوم، فذكر مثله (^٢).\n_________\n(^١) \"عن\" سقطت من \"م\".\n(^٢) انظر: الحديث ١٦٢٤ السابق وتخريجه.","vol":"4","page":319},{"text":"١٦٢٦ - حدثنا يزيد بن عبد الصمد، نا علي بن عَيَّاش (^١)، ح\nوحدثنا أَبو أمية، نا أَبو اليمان، قالا: أنا شعيب، عن الزهري بحديثه فيه (^٢).\n_________\n(^١) عَيَّاش أَبو الحسن الحمصي البكاء.\n(^٢) انظر: الحديث ١٦٢٤ السابق وتخريجه.","vol":"4","page":319},{"text":"١٦٢٧ - حدثنا إسحاق بن إبراهيم الدبري، نا (^١) عبد الرزاق، عن ابن جريج، أخبرني ابن شهاب، عن أبي بكر بن عبد الرحمن، أنَّه سمع أبا هريرة ﵁ يقول: كان رسول الله ﷺ إذا قام إلى الصلاة يكبر حين يقوم.\n⦗٣٢٠⦘ وذكر حديثه فيه (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\": \"أبنا\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة … الخ برقم ٢٨، ١/ ٢٩٣، وهو في مصنف عبد الرزاق برقم ٢٤٩٦، ٢/ ٦٢.","vol":"4","page":319},{"text":"١٦٢٨ - حدثنا الحسين بن بهان (^١)، نا سهل بن عثمان (^٢)، نا عبد الرحيم بن سليمان (^٣)، وعقبة بن خالد (^٤)، ح\nوحدثنا أحمد بن ملاعب، نا ابن الأصبهاني (^٥)، نا عبد الرحيم بن سليمان قالا: عن عبيد الله بن عمر، عن سعيد بن أبي سعيد، عن أبي هريرة ﵁ أن رجلا دخل المسجد وصلّى (^٦)، ورسول الله ﷺ في ناحية، -وفيه- قال: علمني يا رسول الله، قال: \"إذا قمت إلى الصلاة فأسبغ الوضوء، واستقبل القبلة فكبر\" وهذا لفظ عبد الرحيم، وكذا رواه ابن نمير وأبو أسامة (^٧).\n_________\n(^١) قال الأمير ابن ماكولا -رحمه الله تعالى-: وأما بيهان -أوله باء مكسورة معجمة بواحدة وياء ساكنة معجمة باثنتين من تحتها- فهو الحسين بن بيهان، شيخ عسكري مشهور وقيل فيه بهان بغير ياء. انظر: الإكمال ١/ ٢٥١، ٧/ ٢٨٢، والمشتبه ٩/ ٢٥.\n(^٢) أَبو مسعود العسكري نزيل الري.\n(^٣) أَبو علي المروزي الكنّاني.\n(^٤) هو أَبو مسعود السكوني الكوفي.\n(^٥) هو أَبو جعفر محمد بن سعيد بن سليمان الكوفي.\n(^٦) وفي \"ك \"و\"ط \" وصحيح مسلم \"فصلى\" بالفاء.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي أسامة =\n⦗٣٢١⦘ = وعبد الله بن نمير. وعن ابن نمير، عن أبيه كلاهما عن عبيد الله به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة، وأنه إذا لم يحسن الفاتحة، ولا أمكنه تعلمها قرأ ما تيسر له من غيرها برقم ٤٦، ١/ ٢٩٨.\nوأخرجه البخاري -رحمه الله تعالى- عن إسحاق بن منصور، عن عبد الله بن نمير به.\nانظر: صحيحه، كتاب الاستئذان، باب من رد فقال: عليك السلام برقم ٦٢٥١، ١١/ ٣٨.","vol":"4","page":320},{"text":"١٦٢٩ - حدثنا أَبو الحسن الميموني ﵀ والصغاني، قالا: نا يزيد بن هارون، عن حسين المعلم، عن بديل بن ميسرة، عن أبي الجوزاء (^١)، عن عائشة ﵂ قالت: كان رسول الله ﷺ يستفتح الصلاة بالتكبير والقراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ (^٢).\n_________\n(^١) هو أوس بن عبد الله البصري.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن عبد الله بن نمير، عن أبي خالد الأحمر، وعن إسحاق بن إبراهيم، عن عيسى بن يونس كلاهما عن حسين المعلم به.\nانظر: صحيحه، كتاب الصلاة، باب ما يجمع صفة الصلاة وما يفتتح به ويختتم به … الخ برقم ٢٤٠، ١/ ٣٥٧.","vol":"4","page":321},{"text":"١٦٣٠ - حدثنا مسلم بن الحجاج، نا يحيى بن يحيى، نا خالد بن عبد الله (^١)، عن خالد (^٢)، عن أَبي قلابة أنَّ رأى مالك بن الحوريث ﵁ إذا صلى كبّر ثم رفع يديه، وإذا أراد أن يركع رفع يديه، وإذا رفع رأسه\n⦗٣٢٢⦘ من الركوع (^٣) رفع يديه، وحدّث أنّ رسول الله ﷺ كان يفعل هكذا (^٤).\n_________\n(^١) هو أَبو الهيثم الواسطي الطحان.\n(^٢) هو الحذاء.\n(^٣) (ك ١/ ٣٤٦).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى به. انظر: صحيحه، كتاب الصلاة باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام والركوع … الخ برقم ٢٤، ١/ ٢٩٣.\nوأخرجه البخاري -رحمه الله تعالى- عن إسحاق الواسطي، عن خالد بن عبد الله له.\nانظر: صحيحه، كتاب الأذان، باب رفع اليدين إذا كبر، وإذا ركع، وإذا رفع. برقم ٧٣٧، ٢/ ٢١٩.","vol":"4","page":321},{"text":"١٦٣١ - حدثنا بشر بن موسى، نا الحميدي، نا معاذ بن هشام الدستوائي، نا أبي، عن قتادة، عن نصر بن عاصم اللَّيْثي، عن مالك بن الحويرث ﵁ أن نبي الله ﷺ كان إذا دخل في الصلاة كبّر، ثم رفع يديه حتى يجعلهما حيَال أذنيه (^١)، وربما قال: حذاء أذنيه، وإذا (^٢) ركع فعل\n⦗٣٢٣⦘ مثل ذلك وإذا رفع رأسه من الركوع فعل مثل ذلك (^٣).\n_________\n(^١) وقد ثبت أنَّه ﵊ كان يرفع يديه حذو منكبيه، وربما كان يرفعهما حتى يحاذي بهما فروع أذنيه، وعلى ذلك فلا تعارض بين الحديثين حيث إنَّه ﵊ كان يفعل هذا أحيانًا وذاك أحيانا أخرى، وحُكِي عن الشافعي -رحمه الله تعالى- أنَّه كان يجمع بين الحديثين وكان يقول: إنّما اختلف الحديث في هذا من أجل الرواة، وذلك أنَّه كان إذا رفع يديه حاذى بظهر كفه المنكبين، وبأطراف أنامله الأذنين، واسم اليد يجمعهما، فروى هذا قوم، وروى هذا آخرون من غير تفصيل ولا خلاف بين الحديثين. والله أعلم. انظر: معالم السنن ١/ ٤٦٢، وشرح النووي ٤/ ٧٤، والفتح ٢/ ٢٢١، وصفة صلاة النبي ﷺ ص ٨٧، وحاشية السندي ٢/ ٤٥٩.\n(^٢) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" و\"ط\": \"فإذا\" بالفاء.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري، عن أبي عوانة، عن قتادة به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام … الخ برقم ٢٥، ١/ ٢٩٣.","vol":"4","page":322},{"text":"١٦٣٢ - حدثنا أَبو قلابة، نا عبد الصمد بن عبد الوارث، وأبو الوليد، ح\nوحدثنا أَبو أمية، نا أَبو الوليد، كلاهما، عن شعبة، عن قتادة، عن نصر بن عاصم، عن مالك بن الحويرث ﵁ أنّ النبي ﷺ كان إذا افتتح الصلاة رفع يديه حذو أذنيه، وإذا ركع، وإذا رفع رأسه من الركوع. وهذا (^١) لفظ أبي قلابة (^٢).\n_________\n(^١) وفي \"ك\" و\"ط\": \"هذا\" بدون الواو.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، عن ابن أبي عدي، عن سعيد، عن قتادة به. انظر: صحيحه، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام … الخ برقم ٢٦، ١/ ٢٩٣. وقتادة مدلس وقد عنعن في هذا الحديث، ولكن قد ورد الحديث عند المصنِّف من طريق شعبة عنه، وقد قال: كفيتكم تدليس ثلاثة ومنهم قتادة، وهذا من فوائده.","vol":"4","page":323},{"text":"١٦٣٣ - حدثنا يزيد بن عبد الصمد، نا آدم، نا شعبة، بإسناده مثله (^١).\n_________\n(^١) هو ابن يحيى.","vol":"4","page":323},{"text":"١٦٣٤ - ز- حدثنا الصائغ بمكة، نا عفان، نا همام (^١)، أنا قتادة بإسناده أنّ النبي ﷺ كان يرفع يديه حيال أذنيه في الركوع والسجود (^٢).\n_________\n(^١) انظر: الحديث ١٦٣٢ السابق وتخريجه.\n(^٢) إسناده حسن، والحديث صحيح أخرجه النسائي -رحمه الله تعالى- عن ابن المثنى، عن ابن أبي عدي، عن شعبة، عن قتادة به. وإسناده صحيح على شرط مسلم. انظر: سننه كتاب التطبيق، باب رفع اليدين للسجود برقم ١٠٨٤، ٢/ ٥٥٢، ولا تعارض بين هذا الحديث وبين حديث ابن عمر ﵄ المتقدم برقم ١٦١١ بلفظ \"ولا يرفعها بين السجدتين\"، لأنه ناف، وهذا مثبت، والمثبت مقدم على النافي كما تقرر في علم الأصول. والله ﷾ أعلم. انظر: الفتح ٢/ ٢٢٣، وتعليق الشيخ أحمد شكر على جامع الترمذي ٢/ ٤١، وتمام المنة ص ١٧٢، وصفة صلاة النبي ﷺ ص ١٤٠.","vol":"4","page":324},{"text":"<span data-type='title' id=toc-288>باب (^١) بيان التكبير في الصلاة في كل خفض ورفع </span>(^٢).\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\": \"في كل رفع وخفض\".","vol":"4","page":325},{"text":"١٦٣٥ - حدثنا الدبري، نا عبد الرزاق، أنا معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن (^١) قال: كان أَبو هريرة ﵁ يصلى بنا فيكبر حين يقوم وحين يركع، وإذا أراد أن يسجد بعد ما يفرغ من الركوع، وإذا أراد أن يسجد بعد ما يرفع من السجود، وإذا جلس، وإذا أراد أن يقوم في الركعتين، كبّر، ويكبّر مثل ذلك في الركعتين الأخريين، فإذا (^٢) سلم قال: والذي نفسي بيده إنّي لأقربكم شبهًا برسول الله ﷺ يعني صلاته، ما زالت هذه صلاته حتى فارق الدنيا (^٣).\n_________\n(^١) \"ابن عبد الرحمن\" لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" و\"ط\": \"فلمّا سلم\"، وفي المصنف: \"وإذا سلم\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب، عن يونس، -عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة … الخ برقم ٣٠، ١/ ٢٩٤.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان، عن شعيب، عن الزهري به.\nانظر: صحيحه، كتاب الأذان، باب يهوى بالتكبير حين يسجد برقم ٨٠٣، ٢/ ٢٩٠، وهو في مصنف عبد الرزاق برقم ٢٤٩٥، ٢/ ٦١.","vol":"4","page":325},{"text":"١٦٣٦ - حدثنا (^١) [إسحاق] (^٢) الدبري، أنا عبد الرزاق، عن ابن\n⦗٣٢٦⦘ جريج، قال: أخبرني ابن شهاب، عن أبي بكر بن عبد الرحمن بن الحارث، أنَّه سمع أبا هريرة ﵁ يقول: كان رسول الله ﷺ إذا قام إلى الصلاة يكبر حين يقوم (^٣)، ثم يكبر حين يركع، ثم يقول: \"سمع الله لمن حمده\" حين يرفع صُلْبه من الركعة، وذكر حديثه في هذا (^٤).\n*جمعهما عبد الأعلى (^٥)، عن معمر، عن الزهري، عن أبي بكر وأبي سلمة* (^٦) (^٧) ورواه (^٨) عبد العزيز (^٩) الدراوردي، عن سهيل، عن أبيه، عن أبي هريرة ﵁ قال: كان النبيّ ﷺ يكبر كلما خفض ورفع (^١٠).\n_________\n(^١) في \"الأصل\" و\"م\": وحدثنا.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) (ك ١/ ٣٤٧).\n(^٤) انظر: الحديث ١٦٢٧ السابق وتخريجه.\n(^٥) هو ابن عبد الأعلى السّامي البصري.\n(^٦) وقد أخرج روايته البيهقي. انظر: سننه كتاب الصلاة، باب التكبير للركوع وغيره، ٢/ ٦٧، وقد تابعه عند البخاي أَبو اليمان عن شعيب، عن الزهري به. انظر: تخريج الحديث ١٦٣٥ السابق.\n(^٧) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^٨) وفي \"ك\" و\"ط\" \"رواه\".\n(^٩) \"عبد العزيز\" لم يذكر في \"ك\" و\"ط\".\n(^١٠) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن قتيبة بن سعيد، عن يعقوب بن عبد الرحمن، عن سهيل به. انظر: صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة … الخ برقم ٣٢، ١/ ٢٩٤.","vol":"4","page":325},{"text":"١٦٣٧ - حدثنا إسماعيل القاضي، والصغاني، قالا: نا سليمان بن حرب، نا حماد بن زيد، ح\nوحدثنا محمد بن شاذان، نا المعلى (^١)، نا حماد بن زيد، نا غيلان (^٢) بن جرير، عن مطرف ﵁ قال: صليت أنا وعمران بن حصين ﵁ صلاة خلف علي بن أبي طالب ﵁، كان (^٣) إذا سجد كبّر، وإذا رفع كبّر، وإذا ركع كبر، وإذا نهض من الركعتين كبر، قال: فلما انصرفنا أخذ عمران ﵁ بيديّ، فقال: لقد صلى بنا (^٤) هذا صلاة محمد ﷺ، أو قال: ذكّرني هذا صلاة محمد ﷺ (^٥).\n_________\n(^١) وهو ابن منصور الرازي.\n(^٢) غيلان -بغين معجمة مفتوحة- الأزدي البصري، انظر: الإكمال ٧/ ٣١، وتوضيح المشتبه ٦/ ٤٤٧.\n(^٣) هكذا في جميع النسخ، وفي صحيح مسلم -رحمه الله تعالى-: \"فكان\".\n(^٤) \"بنا\" سقطت من \"ط\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وخلف بن هشام كلاهما عن حماد بن زيد به. انظر: صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة، … الخ برقم ٣٣، ١/ ٢٩٥.","vol":"4","page":327},{"text":"١٦٣٨ - حدثنا أحمد بن محمد بن عثمان الثقفي، نا الوليد بن مسلم، نا أَبو عمرو، قال: وحدثني يحيى بن أبي كثير أنّ أبا سلمة حدثه، قال: رأيت أبا هريرة ﵁ يكبر في الصلاة كلما حفض\n⦗٣٢٨⦘ ورفع رأسه، قلت: يا أبا هريرة ما هذه الصلاة؟ فقال: إنها لصلاة رسول الله ﷺ (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن مهران الرازي، عن الوليد بن مسلم به. انظر: صحيحه، كتاب الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة … الخ، برقم ٣١، ١/ ٢٩٤، وقد سقط هذا الحديث من \"م\".","vol":"4","page":327},{"text":"<span data-type='title' id=toc-289>باب الدليل قال أنّ تحريم الصلاة التكبير وتحليلها التسليم.</span>","vol":"4","page":329},{"text":"١٦٣٩ - حدثنا أَبو جعفر الحارثي، نا أَبو أسامة، عن حسين المعلم، عن بديل بن ميسرة، عن أبي الجوزاء، عن عائشة ﵂ قالت: كان رسول الله ﷺ يستفتح الصلاة بالتكبير ويختم الصلاة بالتسليم (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- مطولًا عن محمد بن عبد الله بن نمير، عن أبي خالد الأحمر، وعن إسحاق ابن إبراهيم، عن عيسى بن يونس، كلاهما عن حسين المعلم به. انظر: الحديث ١٦٢٩ السابق وتخريجه.","vol":"4","page":329},{"text":"<span data-type='title' id=toc-290>باب بيان (^١) إباحة الالتحاف بثوبه بعد تكبيرة الافتتاح، ووضع يده اليمنى على اليسرى، والدليل على أنّ النبيّ ﷺ كان يغطّي يديه في صلاته ويخرجهما إذا كبّر، وإذا رفع رأسه من الركوع رفع يديه قبل ما يقول (^٢): سمع الله لمن حمده.</span>\n_________\n(^١) \" بيان\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط\" \"قوله\".","vol":"4","page":330},{"text":"١٦٤٠ - حدثنا معاوية بن صالح، ومحمد بن إسماعيل الصائغ، وعثمان بن خرّزاد، والصغاني، قالوا: نا عفان، نا همام (^١)، نا محمد بن جُحادة، حدثني عبد الجبّار بن وائل (^٢)، عن علقمة بن وائل (^٣)، ومولى\n⦗٣٣١⦘ لهم (^٤) أنّهما (^٥) حدثاه عن أبيه وائل بن حجر ﵁ (^٦) أنَّه رأى النبيّ (^٧) ﷺ رفع يديه حين دخل في الصلاة وكبّر، ووصف همام حيال أذنيه، ثم التحف بثوبه، ثم وضع يده اليمنى على اليسرى، فلما أراد أن يركع\n⦗٣٣٢⦘ أخرج يديه من الثوب، ثم رفعهما وكبّر فركع، فلمّا قال: سمع الله لمن حمده رفع يديه، فلما سجد سجد بين كفيه (^٨).\n_________\n(^١) هو ابن يحيى.\n(^٢) الحضرمي، مات سنة ١١٢ هـ أحد الثقات إلا أنَّه لم يسمع من أبيه، بل ولم يدرك أباه فقد ولد بعده بستة أشهر، ذكر ذلك ابن معين، والبخاري، وابن حبان وغيرهم، وضعف المزي، والعلائي القول بولادته بعد موت أبيه، بدليل ما روى عنه نفسه أنَّه قال: كنت لا أعقل صلاة أبي، فلو مات أبوه وهو حمل لم يقل هذا القول، ولكن ذكر الحافظ ابن حجر بأن البزار قد نص على أن القائل: كنت غلامًا لا أعقل صلاة أبي هو علقمة بن وائل لا أخوه عبد الجبار. اهـ. ولم يخرج مسلم لعبد الجبار إلا عن أخيه علقمة. والله ﷾ أعلم. انظر: التاريخ ٢/ ٣٤٠، والتاريخ الكبير ٦/ ١٠٦، ١٠٧، والثقات ٤/ ١٣٥، وتهذيب الكمال ١٦/ ٣٩٣، والمغني ١/ ٣٦٧، والكاشف ١/ ٦١٢، وجامع التحصيل ص ٢٦٧، والتهذيب ٦/ ٩٥، والتقريب، ص ٣٣٢.\n(^٣) الحضرمي روى له مسلم والأربعة، وثقه ابن سعد، والعجلي، والذهبي، وذكره ابن حبان =\n⦗٣٣١⦘ = في الثقات، وحكى العسكري، عن ابن معين، أنَّه قال: إنَّه لم يسمع من أبيه، واعتمده الحافظ في التقريب فقال: صدوق إلا أنَّه لم يسمع من أبيه. اهـ ولكن الصواب ثبوت سماعه من أبيه، فقد صرح بالتحديث عن أبيه عند مسلم في القسامة برقم ١٦٨٠، وعند النسائي في التطبيق برقم ١٠٥٤، وقد نص البخاري، والترمذي، وابن حبان عن سماعه من أبيه، وأما ما جاء بأن الترمذي سأل البخاري عن سماع علقمة من أبيه، فقال إنَّه ولد بعد موت أبيه بستة أشهر فإنه وهم، فإن البخاري -رحمه الله تعالى- إنّما قال ذلك في حق أخيه عبد الجبار كما في التاريخ الكبير. والله ﷾ أعلم. انظر: الطبقات ٦/ ٣١١، والتاريخ الكبير ٧/ ٤١، وتاريخ الثقات ص ٣٤١، وجامع الترمذي ٤/ ٤٦، برقم ١٤٥٤، والعلل الكبرى ١/ ٥٤٢، والثقات ٥/ ٢٠٩، وتهذيب الكمال ٢٠/ ٣١٢، والمغني ٢/ ٤٤٢، والتعليق على الكاشف ٢/ ٣٤، والتعليق على السير ٢/ ٥٧٤، والتهذيب ٧/ ٢٣٩، والتقريب مع التعليق عليه ص ٣٩٧.\n(^٤) وقد نص الإمام المزي -رحمه الله تعالى- على عدم تسمية. انظر: تهذيب الكمال ٣٠/ ٤٢١.\n(^٥) (ك ١/ ٣٤٨).\n(^٦) حجر -بضم المهملة وسكون الجيم ثم راء- انظر: المشتبه ص ٢١٨، وتوضيحه ٣/ ١٢٥.\n(^٧) وفي \"ك \" و\"ط\": \"رسول الله ﷺ\".\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن عفان به. انظر: صحيحه، كتاب الصلاة، باب وضع يده اليمنى على اليسرى بعد تكبيرة الإحرام تحت صدره فوق سرته … برقم ٥٤، ١/ ٣٠١.","vol":"4","page":330},{"text":"١٦٤١ - ز- أخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا، حدثه، عن أبي حازم بن دينار (^١)، عن سهل بن سعد ﵄ أنَّه قال: كان الناس يُؤمرون أن يضع الرجل يده اليمنى على ذراعه اليسرى (^٢) في الصلاة.\n_________\n(^١) \"ابن دينار\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة، عن مالك به. انظر: صحيحه، كتاب الأذان، باب وضع اليمنى على اليسرى برقم ٧٤٠، ٢/ ٢٢٤.\nقال الحافظ ابن حجر -رحمه الله تعالى-: أبهم موضع الوضع من الذراع، وفي حديث وائل ﵁ عند أبي داود، والنسائي: \"ثم وضع يده اليمنى على ظهر كفه اليسرى\"، وقد روى ابن خزيمة وغيره من حديث وائل ﵁ أنَّه وضعهما على صدره … وروى أنَّه وضعهما تحت السرة، وإسناده ضعيف. اهـ. وقال الشيخ الألباني- حفظه الله-: وضعهما على الصدر هو الذي ثبت في السنة، وخلافه إما ضعيف أو لا أصل له … انظر: سنن أبي داود كتاب الصلاة، باب رفع اليدين في الصلاة برقم ٧٢٧، ١/ ٤٦٦، والنسائي، كتاب الافتتاح، باب موضع اليمين من الشمال في الصلاة برقم ٨٨٨، ١/ ٤٦٣، وابن خزيمة برقم ٤٧٨، ٤٨٠، ١/ ٢٤٢، ٢٤٣، والفتح ٢/ ٢٢٥، وصفة الصلاة ص ٨٨.","vol":"4","page":332},{"text":"<span data-type='title' id=toc-291>باب بيان (^١) ما يقال في السكتة بين تكبيرة (^٢) الافتتاح والقراءة، والدليل على أن جميع ما بُيِّن في هذا الباب من القول على الإباحة، وكذلك الاستعاذة، وأن هذه السكتة في الركعة الأولى دون سائرها.</span>\n_________\n(^١) \" بيان\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ك\" و\"ط \": \"لتكبيرة الافتتاح\" وهو خطأ.","vol":"4","page":333},{"text":"١٦٤٢ - حدثنا عمار بن رجاء، نا حَبان بن هلال، ح\nوحدثنا الصغاني، أنا (^١) أحمد بن إسحاق الحَضْرمي (^٢)، قالا: نا عبد الواحد بن زياد، نا عمارة بن القَعْقَاع بن شبرمة (^٣) الضَبِّي، نا أَبو زرعة بن عمرو بن جرير (^٤)، قال: قال (^٥) أَبو هريرة ﵁: كان رسول الله ﷺ إذا كبّر في الصلاة سكت إسكاتة، قال: أحسبه قال: هنيّة (^٦) بين\n⦗٣٣٤⦘ التكبير والقراءة، قال: قلت: يا رسول الله، أرأيت إسكاتك بين التكبير والقراءة ما تقول؟ قال: \"أقول: اللهم، باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب، اللهم، نَقّني من خطاياي (^٧) كما ينقّى الثوبُ الأبيض من الدنس، اللهم اغسلني من خطاياي بالماء والثلج والبرد\" (^٨).\n_________\n(^١) وفي \"ك\" و\"ط\": \"ثنا\".\n(^٢) هو أَبو إسحاق أحمد بن إسحاق بن زيد بن عبد الله.\n(^٣) شبرمة -بضم المعجمة والراء بينهما موحدة ساكنة- والضبي -بفتح الضاد المعجمة وتشديد الباء الموحدة- نسبة إلى ضبة بن أد. انظر: اللباب ٢/ ٢٦١، وتبصير المنتبه، ٢/ ٧٦٩، والتقريب، ص ٤٠٩.\n(^٤) الكوفي اختلف في اسمه فقيل: هرم، وقيل عمرو، وقيل: غير ذلك. انظر: تهذيب الكمال ٣٣/ ٣٢٣.\n(^٥) هكذا في جميع النسخ، وفي صحيح مسلم -رحمه الله تعالى- \"قال عن أبي هريرة ﵁\"، وفي صحيح البخاري -رحمه الله تعالى- قال: \"حدثنا أَبو هريرة ﵁\".\n(^٦) هنيَّة -بالنون تصغير هنة- وقد تبدل من الياء الثانية هاء فيقال هنيهة، أي قليلًا من =\n⦗٣٣٤⦘ = الزمان. انظر: الصحاح ٦/ ٢٥٣٦، والنهاية ٥/ ٢٧٩، وشرح النووي ٥/ ٢٤٥، والفتح ٢/ ٢٢٩.\n(^٧) هكذا في جميع النسخ وصحيح مسلم، وفي صحيح البخاري: \"من الخطايا\".\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كامل الجحدري، عن عبد الواحد به.\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ما يقال بين تكبيرة الإحرام والقراءة ١/ ٤١٩.\nوأخرجه البخاري -رحمه الله تعالى- عن موسى بن إسماعيل، عن عبد الواحد به.\nانظر: صحيحه، كتاب الأذان، باب ما يقول بعد التكبيرة، برقم ٧٤٤، ٢/ ٢٢٧.\nوفي رواية المصنف -رحمه الله تعالى- بيان المتن المحال به على المتن المحال عليه وهو من فوائد الاستخراج.","vol":"4","page":333},{"text":"١٦٤٣ - حدثنا بشر بن موسى، نا الحميدي، نا جرير بن (^١) عبد الحميد، عن عمارة بن القعقاع، عن أبي زرعة بن عمرو بن جرير، عن أبي هريرة ﵁ أنّ رسول الله ﷺ كان إذا كبّر في الصلاة سكت هنيهة (^٢)\n⦗٣٣٥⦘ قبل أن يقرأ، قلت: بأبي أنت وأمي ما تقول في سكتتك بين التكبير والقراءة؟ قال: \"أقول: اللهم باعد بيني وبين خطاياي\" بمثله (بالثلج والماء والبرد\" (^٣) (^٤).\n_________\n(^١) وفي \"ط\": \"عن\" وهو خطأ.\n(^٢) وفي \"م\" \"هنيّة\".\n(^٣) (ك ١/ ٣٤٩).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن جرير به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ما يقال بين تكبيرة الإحرام والقراءة برقم ١٤٧، ١/ ٤١٩.","vol":"4","page":334},{"text":"١٦٤٤ - حدثنا أَبو داود السجزي، نا أحمد بن أبي شعيب (^١)، نا محمد بن فضيل، عن عمارة، [بن القعقاع] (^٢)، عن أبي زرعة، عن أبي هريرة ﵁ قال: كان النبيّ ﷺ إذا كبّر في الصلاة سكت بين التكبير والقراءة، فقلت له: بأبي أنت وأمي، أرأيت سكوتك بين التكبير والقراءة أخبرني ما تقول [فيه] (^٣) فذكر بمعناه (^٤) بمثله (^٥).\n_________\n(^١) هو أحمد بن عبد الله بن أبي شعيب: مسلم الحراني.\n(^٢) الزيادة من \"ك\" و\"ط\".\n(^٣) \"فيه\" لم يذكر في \"الأصل\" و\"م\".\n(^٤) \"بمعناه\" لم يذكر في \"ك\" و\"ط\" وهو الأولى.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وابن نمير كلاهما عن ابن فضيل به. انظر: الحديث ١٦٤٣ السابق وتخريجه، وهو في سنن أبي داود، كتاب الصلاة، باب السكتة عند الافتتاح برقم ٧٨١، ١/ ٤٩٣.","vol":"4","page":335},{"text":"١٦٤٥ - حدثني أحمد بن سهل هو ابن مالك (^١)، عن محمد بن\n⦗٣٣٦⦘ سهل بن عسكر (^٢)، نا يحيى بن حسان (^٣)، نا عبد الواحد بن زياد، عن عمارة، نا أَبو زرعة، نا أَبو هريرة ﵁ قال: كان النبيّ ﷺ إذا نهض في الركعة الثانية استفتح (بالحمد لله) (^٤)، ولم يسكت (^٥).\n_________\n(^١) وقد ترجم له الذهبي في \"تاريخ الإسلام\" [وفيات (٢٩١ - ٣٠٠) / ص ٤٩ ولم يذكر =\n⦗٣٣٦⦘ = فيه جرحًا ولا تعديلًا.\n(^٢) أَبو بكر البخاري.\n(^٣) التِنِّيسي.\n(^٤) هكذا في \"ك\" و\"ط\" وصحيح مسلم، وفي \"الأصل\" و\"م\": \"الحمد لله\" بدون الباء.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- معلقًا فقال: \"وحدثت عن يحيى بن حسان\".\nانظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ما يقال بين تكبيرة الإحرام والقراءة، برقم ١٤٨، ١/ ٤١٩.\nوقد وصل المصنف ما علقه مسلم. رحمهما الله تعالى، ويعدّ ذلك من فوائده.","vol":"4","page":335},{"text":"١٦٤٦ - حدثنا جعفر بن محمد بن شاكر، نا عفان، نا حماد بن سلمة، أنا ثابت وقتادة وحميد (^١)، عن أنس ﵁ أنّ رجلًا جاء فدخل في الصف، وقد حفزه (^٢) النفس، فقال: الحمد لله حمدًا كثيرًا طيبًا مباركا فيه. فلما قضى رسول الله ﷺ صلاته قال: \"أيكم\n⦗٣٣٧⦘ المتكلم بالكلمات\"؟ فأرمّ (^٣) القوم فقال: \"أيكم المتكلم بها\" (^٤)؟ فأرمّ القوم، فقال: \"أيكم المتكلم، فإنّه لم يقل بأسًا\"، فقال رجل: جئت وقد حفزني النفس، فقلتها، فقال: \"لقد رأيت اثني عشر (^٥) ملكًا يبتدرونها أيهم يرفعها\" وزاد حميد: \"*إذا جاء أحدكم فليمش نحو ما كان يمشي فليصل* (^٦) ما أدرك وليقض ما سبقه\" (^٧).\n_________\n(^١) وفي \"الأصل\" و\"م\": \"عن حميد\" وهو خطأ.\n(^٢) يقال: حفزه يحفزه من حد ضرب إذا دفعه من خلفه، قال النووي -رحمه الله تعالى-: أي ضغطه لسرعته. انظر: غريب الحديث ٤/ ٢٣٨، والصحاح ٣/ ٨٧٤، والنهاية ١/ ٤٠٧، وشرح النووي ٥/ ٢٤٦، وتاج العروس ١٥/ ١١١.\n(^٣) \"فأرمّ\": -بفتح الراء وتشديد الميم أي سكت. انظر: الصحاح ٥/ ١٩٣٧، والنهاية ٢/ ٢٧٦، وشرح النووي ٥/ ٢٤٧.\n(^٤) وفي \"ط\": \"بالكلمات\".\n(^٥) وفي \"ك\" و\"ط\" \"اثنا عشر\" بالألف وهو خطأ.\n(^٦) ما بين النجمين سقط من \"م\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن عفان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة، باب ما يقال بين تكبيرة الإحرام والقراءة برقم ١٤٩، ١/ ٤١٩، بدون زيادة حميد، وقد سبقت في حديث ١٣١٩ السابق.","vol":"4","page":336},{"text":"١٦٤٧ - حدثنا أَبو داود السجزي، نا موسى بن إسماعيل، نا حماد بن سلمة، بإسناده مثله، إلا أنَّه ذكر مرة: \"أيّكم المتكلم بالكلمات فإنّه لم يقل بأسًا\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث رقم ١٦٤٦ السابق وتخريجه، وهو في سنن أبي داود، كتاب الصلاة، باب ما يستفتح به الصلاة من الدعاء، برقم ٧٦٣، ١/ ٤٨٥، ووقع هنا في \"ك\" و\"ط\" العبارة التالية: آخر الجزء السادس من أصل أبي المظفر (بن) السمعاني -رحمه الله تعالى-.","vol":"4","page":337},{"text":"١٦٤٨ - حدثنا الصغاني، نا عبيد الله بن عمر (^١)، نا يزيد بن زريع، نا الحجاج بن أبي عثمان الصواف، حدثني أَبو الزبير، عن عون بن عبد الله بن عتبة، عن ابن عمر ﵄ قال: بينا نحن نصلي مع رسول الله ﷺ إذ قال رجل من القوم: الله أكبر كبيرًا، والحمد لله كثيرًا، وسبحان الله بكرة وأصيلًا. فقال رسول الله ﷺ: \"من القائل كذا وكذا\"؟ فقال رجل من القوم: أنا يا رسول الله ﷺ (^٢)، قال: \"عجبت لها فتحت لها أبواب السماء\".\nفقال ابن عمر ﵁: فما تركتهن منذ سمعت رسول الله ﷺ يقول ذلك (^٣).\n_________\n(^١) هو القواريري.\n(^٢) (ك ١/ ٣٥٠).\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن إسماعيل بن علية، عن الحجاج بن أبي عثمان به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب ما يقال بين تكبيرة الإحرام والقراءة برقم ١٥٠، ١/ ٤٢٠.","vol":"4","page":338},{"text":"١٦٤٩ - حدثنا محمد بن كثير الحرَّاني (^١)، نا أَبو المعافى (^٢)، أنا\n⦗٣٣٩⦘ محمد بن سلمة (^٣)، عن أبي عبد الرحيم (^٤)، حدثني زيد بن أبي أنّيسة، عن عمرو بن مرة (^٥)، عن عون بن عبد الله بإسناده نحوه، إلا أنَّه قال فيه: قال رجل: أنا يا نبيّ الله، قال: \"لقد ابتدرها اثنا عشر ألف ملك\" (^٦).\n_________\n(^١) هو: محمد بن يحيى بن محمد بن كثير يلقب بلؤلؤ مات سنة ٢٦٧ هـ. وثقه النسائي، وابن حجر وغيرهما. انظر: تهذيب الكمال ٢٧/ ٧، والسير ٢/ ٦٠٥، والتقريب، ص ٥١٣.\n(^٢) هو: محمد بن وهب بن عمر بن أبي كريمة الحراني مات سنة ٢٤٣ هـ، روى له النسائي، وقال: لا بأس به، وذكره ابن حبان في الثقات، وقال الإمام الذهبي، والحافظ ابن حجر: صدوق. انظر: الثقات ٩/ ١٠٥، والمعجم المشتمل الترجمة ٩٨٥، وتهذيب الكمال ٢٦/ ٦٠٢، والكاشف ٢/ ٢٢٩، والتقريب، ص ٥١٢.\n(^٣) الحراني وسلمة -بفتح اللام- انظر: الإكمال ٤/ ٣٣٤.\n(^٤) هو خالد بن أبي يزيد الحراني خال محمد بن سلمة الحراني.\n(^٥) أَبو عبد الله الكوفي الأعمى.\n(^٦) انظر: الحديث ١٦٤٨ السابق وتخريجه، وقد أخرجه أيضًا النسائي -رحمه الله تعالى- عن أبي المعافى محمد بن وهب به. انظر: سننه كتاب الافتتاح باب القول الذي يفتتح به الصلاة برقم ٨٨٤، ٢/ ٤٦١، وإسناده صحيح وعنده، \"اثنا عشر ملكًا\".","vol":"4","page":338},{"text":"١٦٥٠ - حدثنا أَبو داود السجستاني، نا عبيد الله بن معاذ، نا أبي (^١)، نا عبد العزيز بن أبي سلمة، عن عمه الماجِشُونَ بن أبي سلمة (^٢)، عن عبد الرحمن الأعرج، عن عبيد الله بن أبي رافع (^٣)، عن\n⦗٣٤٠⦘ علي *بن أبي طالب ﵁* (^٤)، ح\nوحدثنا يونس بن حبيب، نا أَبو داود، نا عبد العزيز بن أبي سلمة، حدثني عمي الماجشون بن عبد الله بن أبي سلمة (^٥)، عن عبد الرحمن الأعرج (^٦)، عن عبيد الله بن أبي رافع، عن علي بن أبي طالب ﵁، ح\nوحدثنا أَبو أمية، نا روح (^٧)، نا عبد العزيز بن أبي سلمة قال: أنا الماجشون بن أبي سلمة، عن عبد الرحمن الأعرج، عن عبيد الله بن أبي رافع، عن علي ﵁، ح\nوحدثنا الصغاني، نا سريج بن النعمان، نا عبد العزيز بن أبي سلمة، عن عبد الله بن الفضل (^٨)، عن الأعرج، عن عبيد الله بن أبي رافع، عن علي ﵁، عن النبيّ ﷺ.\n⦗٣٤١⦘ وعن عمه الماجشون، عن عبد الرحمن الأعرج، عن عبيد الله بن أبي رافع، عن علي ﵁ قال: كان رسول الله ﷺ إذا قام إلى الصلاة كبر *ح [وحدثنا] (^٩) حنبل [بن إسحاق] (^١٠)، نا أَبو غسان (^١١)، نا عبد العزيز بن أبي سلمة الماجشون، نا عمّي الماجشون، عن الأعرج، عن عبيد الله بن أبي رافع، عن علي* بن أبي طالب ﵁ * (^١٢)، عن النبيّ ﷺ أنَّه كان إذا قام إلى الصلاة كبر. وذكر الحديث* (^١٣) (^١٤)، ثم قال: \"وجهت وجهي للذي فطر السموات والأرض حنيفًا وما أنا من المشركين، إن صلاتي ونسكي، ومحياي، ومماتي لله رب العالمين، لا شريك له وبذلك أمرت، وأنا أول المسلمين (^١٥)، اللهم أنت الملك لا إله إلا أنت، أنت\n⦗٣٤٢⦘ ربي، وأنا عبدك ظلمت نفسي واعترفت بذنبي فاغفر لي ذنوبي جميعًا لا يغفر الذنوب إلا أنت (^١٦)، واهدني لأحسن الأخلاق لا يهدي لأحسنها إلا أنت، واصرف عني سيّئها لا يصرف سيّئها إلا أنت، لبيك وسعديك، والخير كله في يديك، أنا بك وإليك، تباركت وتعاليت أستغفرك وأتوب إليك\" وإذا ركع قال: \"اللهم لك ركعت وبك آمنت ولك أسلمت خشع لك سمعي وبصري، ومخّي، وعظامي وعصبي\"، وإذا رفع رأسه قال: \"سمع الله لمن حمده ربنا ولك الحمد مِلْءَ السموات وملء الأرض، وملء ما بينهما وملء ما شئت من شيء بعد\"، وإذا سجد قال: \"اللهم لك سجدت وبك آمنت، ولك أسلمت. سجد وجهي للذي خلقه فصوّره، فأحسن صوره (^١٧)، فشق سمعه، وبصره، تبارك الله أحسن الخالقين\" وإذا سلّم من الصلاة قال: \"اللهم اغفر لي ما قدّمت وما أخّرت، وما أسررت، وما أعلنت، وما أسرفت، وما أنت أعلم به منّي، أنت المقدِّم، والمؤخّر، لا إله إلا أنت\".\n⦗٣٤٣⦘ كلّ واحد من هؤلاء حدّث بحديثه في هذا، وهذا لفظ أبي غسّان، وعبيد الله بن معاذ (^١٨)، وتابع سريج بن النعمان، عن عبد الله بن الفضل وعمه الماجشون جميعًا أحمد بن خالد الوَهْبِي (^١٩).\n_________\n(^١) وفي \"ك\" و\"ط\" \"حدثني\".\n(^٢) هو يعقوب بن أبي سلمة، واسم أبي سلمة دينار، ويقال: ميمون. أَبو يوسف الماجشون -بكسر الجيم بعدها معجمة مضمومة- مات بعد ١٢٠ هـ روى له مسلم، وأبو داود، والترمذي وابن ماجه، ذكره ابن سعد في الطبقة الثالثة من أهل المدينة، وقال سمى بالماجشون هو وولده، وقال الذهبي: هو بالفارسية المورَّد، وذكره ابن حبان في الثقات، وقال الذهبي: وله في الكتب الستة وقلّما روى ولم يضعف، وقال الحافظ ابن حجر: صدوق. انظر: الطبقات ٥/ ٣٤٦، والتاريخ الصغير ١/ ٢٩٣، والثقات ٥/ ٥٥٤، وتهذيب الكمال ٣٢/ ٣٣٦، والسير ٥/ ٣٧٠، والتقريب، ص ٣٥٧، وص ٦٠٨.\n(^٣) المدني مولى النبي ﷺ، وكان كاتب علي ﵁. انظر: التقريب، ص ٣٧٠.\n(^٤) ما بين النجمين لم يذكر في \"ك \"و\"ط\".\n(^٥) هكذا في \"الأصل\" وذكر \"ابن\" بين الماجشون وعبد الله خطأ، وفي \"ك\" و\"ط\" ومسند الطيالسي: \"حدثني عمي الماجشون عبد الله بن أبي سلمة\" وهو خطأ أيضًا لأن الماجشون عبد الله بن أبي سلمة إنّما هو والده، وعمه يعقوب بن أبي سلمة الماجشون، ثم إن والده، عبد الله بن أبي سلمة أكبر من عبد الرحمن الأعرج، ولم يعرف بالرواية عنه، فالصواب عن عمه يعقوب بن أبي سلمة الماجشون كما هو في صحيح مسلم وسنن أبي داود، والله ﷾ أعلم.\n(^٦) \"الأعرج\" لم يذكر في \"ط\".\n(^٧) هو ابن عبادة.\n(^٨) هو عبد الله بن الفضل بن العباس بن ربيعة الهاشمي المدني.\n(^٩) في \"الأصل\" \"حدثنا\".\n(^١٠) الزيادة من \"ك\" و\"ط\"، وهو حنبل بن إسحاق بن حنبل بن هلال بن أسد ابن عمّ الإمام أحمد وتلميذه.\n(^١١) هو مالك بن إسماعيل بن درهم النهدِي الكوفي ابن بنت إسماعيل بن حماد بن أبي سليمان.\n(^١٢) ما بين النجمين لم يذكر في \"ك\" و\"ط\".\n(^١٣) \"وذكر الحديث\" لم يذكر في \"ك\" و\"ط\".\n(^١٤) ما بين النجمين موقعه من \"الأصل\" بعد هذا الحديث وكونه هنا أنسب كما في بقية النسخ لقوله في آخر الحديث: \"وهذا لفظ أبي غسان … \" والله ﷾ أعلم.\n(^١٥) قال الشيخ الألباني- حفظه الله-: هكذا في أكثر الروايات، وفي بعضها وأنا من المسلمين، والظاهر أنَّه من تصرف بعض الرواة، وقد جاء ما يدل على ذلك فعلى المصلي أن يقول: \"وأنا أول المسلمين\" ولا حرج عليه، لأن ذلك ليس إخبارًا عن =\n⦗٣٤٢⦘ = نفسه، وإنَّما اقتداء بالنبي ﵊ الذي اقتدى بأبيه إبراهيم ﵇ مع إمكان أن يكون المعنى أيضًا بيان المسارعة في الامتثال لما أمر به. انظر: صفة الصلاة ص ٩٢، وتمام المنة ص ١٧٥.\n(^١٦) (ك ١/ ٣٥١).\n(^١٧) وفي سنن أبي داود: \"وصوره فأحسن صورته وشق سمعه، وبصره، وتبارك الله\".\n(^١٨) وقد أخرجه مسلم -رحمه الله تعالى- عن زهير بن حرب، عن عبد الرحمن بن مهدي، وعن إسحاق بن إبراهيم، عن أبي النضر كلاهما عن عبد العزيز بن عبد الله بن أبي سلمة به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه، برقم ٢٠٢، ١/ ٥٣٦.\nوهو في سنن أبي داود، كتاب الصلاة، باب ما يستفتح به الصلاة من الدعاء، برقم ٧٦٠، ١/ ٤٨١. ومسند الطيالسي ص ٢٢، والرواة يزيد بعضهم على بعض الحرف والشيء في هذا الحديث وقد أشار إلى ذلك محمد بن يحيى الذهلي. انظر: صحيح ابن خزيمة ١/ ٢٣٦.\n(^١٩) وقد أخرج روايته ابن خزيمة عن شيخه الذهلي عنه به. انظر: صحيحه برقم ٤٦٣، ١/ ٢٣٦.","vol":"4","page":339},{"text":"١٦٥١ - ز- حدثنا يوسف بن سعيد (^١) بن مسلم، نا حجاج، عن ابن جريج، أخبرني موسى بن عقبة، عن عبد الله بن الفضل، عن عبد الرحمن بن هرمز، عن عبيد الله بن أبي رافع، عن علي بن أَبى طالب ﵁ أنّ رسول الله ﷺ كان إذا ابتدأ الصلاة المكتوبة (^٢) قال: \"وجهت\n⦗٣٤٤⦘ وجهي للذي فطر السموات والأرض حنيفًا، وما أنا من المشركين [إنّ] (^٣) صلاتي ونسكي، ومحياي، ومماتي، لله رب العالمين لا شريك له، وبذلك أمرت، وأنا من المسلمين، اللهم لك الحمد لا إله إلا أنت سبحانك وبحمدك ظلمت نفسي، واعترفت بذنبي، فاغفر لي ذنوبي، لا يغفر الذنوب إلا أنت، اهدني لأحسن الأخلاق لا يهدي لأحسنها إلا أنت، واصرف عني سيئها إنَّه لا يصرف سيئها إلا أنت، لبيك وسعديك، والخير بيديك، والمَهْدِي مَن هديت، وأنا بك وإليك (^٤)، تباركت وتعاليت، أستغفرك وأتوب إليك\". وكان النبيّ ﷺ إذا سجد في الصلاة المكتوبة قال: \"اللهم لك سجدت وبك آمنت ولك أسلمت، أنت ربي، سجد وجهي للذي خلقه، وشق سمعه، وبصره، تبارك الله أحسن الخالقين\"، وكان إذا ركع قال: \"اللهم لك ركعت وبك آمنت، ولك أسلمت، أنت ربي، سجد لك (^٥) سمعي، وبصري، ومخّي، وعظامي، وما استقلت به قدمي لله رب العالمين\". وكان إذا رفع رأسه من الركوع في الصلاة المكتوبة،\n⦗٣٤٥⦘ قال: \"اللهم ربنا لك الحمد ملء السموات، وملء الأرض، وملء ما شئت من شيء بعد\" (^٦).\n_________\n(^١) \"ابن سعيد\" لم يذكر في \"ك\" و\"ط\".\n(^٢) فهذه اللفظة مقيِّدة لرواية مسلم المطلقة، وإذا كان هذا الدعاء مشروعًا في الفريضة ففي النافلة من باب أولى، نصّ على ذلك الشيخ الألباني- حفظه لله تعالى- انظر: تمام المنة ص ١٧٥، وصفة الصلاة ص ٩٣.\n(^٣) ما بين المعقوفتين أضفته من ابن حبان والبيهقي.\n(^٤) (ك ١/ ٣٥٢).\n(^٥) هكذا في جميع النسخ، وفي سنن البيهقي: \"خشع\".\n(^٦) إسناده صحيح، وقد أخرجه ابن حبان، والدارقطني، من طريق يوسف بن مسلّم، وأخرجه عبد الرزاق، وأبو داود، وابن خزيمة، والبيهقي كلهم من طريق موسى بن عقبة به. انظر: مصنف عبد الرزاق برقم ٢٥٦٧، ٢/ ٧٩، وسنن أبي داود كتاب الصلاة، باب ما تستفتح به الصلاة من الدعاء، برقم ٧٦١، ١/ ٤٨٤، وصحيح ابن خزيمة برقم ٤٦٤، ١/ ٢٣٦، وصحيح ابن حبان برقم ١٧٧١، ٥/ ٦٨، وسنن الدارقطني ١/ ٢٩٧، وسنن البيهقي ٢/ ٣٣.","vol":"4","page":343},{"text":"<span data-type='title' id=toc-292>باب (^١) بيان صفة الصلاة التي إذا استعملها المصلي كانت صلاته جائزة، والصفة التي إذا أداها بتلك الصفة لم يكن مصلّيًا وكان عليه الإعادة.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".","vol":"4","page":346},{"text":"١٦٥٢ - حدثنا عمر بن شبّة النميري (^١)، نا يحيى بن سعيد، عن عبيد الله بن (^٢) عمر، قال: حدثني سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة ﵁، ح\nوحدثنا أَبو داود السجزي، نا القعنبي، نا أنس بن عياض، ح\nقال: وحدثنا (^٣) ابن المثنى، نا (^٤) يحيى بن سعيد، كلاهما (^٥)، عن عبيد الله -وهذا لفظ ابن المثنى- قال: حدثني سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة ﵁ أنّ رسول الله ﷺ دخل المسجد، فدخل رجل فصلى ولم يتمّ الركوع والسجود، فسلّم على رسول الله ﷺ، فرد رسول الله ﷺ قال (^٦): \"ارجع فصل فإنّك لم تصل\".\n⦗٣٤٧⦘ فرجع الرجل فصلى كما كان صلى ثم جاء إلى النبيّ ﷺ فسلّم عليه، فقال له رسول الله ﷺ: \"وعليك السلام، ارجع فصل فإنّك لم تصل\"، حتى فعل ذلك ثلاث مرات، فقال الرجل: والذي بعثك بالحق ما أحسنُ غير هذا فعلمني، قال: \"إذا قمت إلى الصلاة فكبر، ثم اقرأ ما تيسر معك من القرآن، ثم اركع حتى تطمئن راكعًا (^٧)، ثم ارفع حتى تعتدل قائمًا، ثم اسجد حتى تطمئن ساجدًا، ثم اجلس حتى تطمئن جالسًا ثم افعل ذلك في صلواتك (^٨) كلها\" (^٩).\n⦗٣٤٨⦘[و] (^١٠) قال القعنبي عن أنس بن عياض، عن سعيد بن أبي سعيد، عن أبي هريرة، وقال فيه في آخره: \"فإذا فعلت هذا فقد تمت صلاتك، وما انتقصت من هذا فإنَّما انتقصت (^١١) من صلاتك\".\nوقال فيه: \"إذا قمت إلى الصلاة فأسبغ الوضوء\".\n_________\n(^١) النسبة لم تذكر في \"ك\" و\"ط\".\n(^٢) وفي \"ط\" عن وهو خطأ.\n(^٣) وفي \"ك\" \"وحدثني\".\n(^٤) وفي \"ك\": \"حدثني\".\n(^٥) \"كلاهما\" لم يذكر في \"ك\" و\"ط\".\n(^٦) وفي \"ط\": \"وقال\" بالواو.\n(^٧) (ك ١/ ٣٥٣).\n(^٨) هكذا في جميع النسخ، وفي الصحيحين وسنن أبي داود، \"صلاتك بالإفراد\". قال الإمام الدارقطني -رحمه الله تعالى-: خالف يحيى القطان أصحاب عبيد الله كلهم في هذا الإسناد، فإنهم لم يقولوا: \"عن أبيه\" ويحيى حافظ، فيشبه أن يكون عبيد الله حدث به على الوجهين. اهـ.\nوقال البزار: لم يتابع يحيى عليه ورجح الترمذي رواية يحيى. اهـ.\nوقال الحافظ ابن حجر -رحمه الله تعالى-: لكلّ من الروايتين وجه مرجح، أما رواية يحيى فللزيادة من الحافظ، وأما الرواية الأخرى فللكثرة، ولأن سعيدًا لم يوصف بالتدليس وقد ثبت سماعه من أبي هريرة ﵁ ومن ثم أخرج الشيخان الطريقين … انظر: جامع الترمذي ٢/ ١٠٤، برقم ٣٠٣، والفتح ٢/ ٢٧٧.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٤٥، ١/ ٢٩٨. وأخرجه البخاري -رحمه الله تعالى- عن مسدّد، عن يحيى بن سعيد به. انظر: صحيحه، كتاب الأذان، باب أمر النبي ﷺ الذي لا يتم ركوعه بالإعادة برقم ٧٩٤، =\n⦗٣٤٨⦘ = ٢/ ٢٧٦. وهو في سنن أبي داود، كتاب الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود برقم ٨٥٥، ١/ ٥٣٣.\n(^١٠) الزيادة من بقية النسخ.\n(^١١) وفي \"ك\" و\"ط\" وسنن أبي داود: \"انتقصته\" بالهاء.","vol":"4","page":346},{"text":"١٦٥٣ - حدثنا هلال بن العلاء، نا عبد الله بن جعفر (^١)، عن عيسى بن يونس (^٢)، عن عبيد الله بن عمر، عن سعيد بن أبي سعيد، عن أبي هريرة ﵁ عن النبيّ ﷺ بحديثه في هذا (^٣).\n_________\n(^١) هو أَبو جعفر عبد الله بن جعفر بن غَيْلان الرَقيّ.\n(^٢) هو ابن أبي إسحاق السبيعي.\n(^٣) انظر: الحديث ١٦٥٢ السابق وتخريجه.","vol":"4","page":348},{"text":"١٦٥٤ - ز- حدثنا الأحمسي، نا وكيع، والمحاربي (^١)، قالا: نا الأعمش، ح\nوحدثنا سعدان بن يزيد، نا محمد بن ربيعة (^٢)، وعبيد الله بن موسى،\n⦗٣٤٩⦘ قالا: نا الأعمش، عن عمارة (^٣)، عن أبي معمر، عن أبي مسعود عقبة بن عمرو ﵁ قال: قال رسول الله ﷺ: \"لا تُجْزِئُ صلاة لا يقيم فيها صُلْبَه في الركوع والسجود\" (^٤).\n_________\n(^١) هو أَبو محمد عبد الرحمن بن محمد بن زياد الكوفي.\n(^٢) الكلأبي ابن عم وكيع الكوفي.\n(^٣) عمارة -بضم العين المهملة مخففا- وهو ابن عمير -بالتصغير- الكوفي. ثقة ثبت.\nانظر: الإكمال ٦/ ٢٧١، والتقريب، ص ٤٠٨.\n(^٤) إسناده صحيح، وقد أخرجه الطبراني، والدارقطني، وابن خزيمة، كلهم من طريق وكيع، وأبي معاوية به. وأخرجه الترمذي من طريق أبي معاوية به. وأخرجه أَبو داود، وابن حبان من طريق شعبة، عن الأعمش به. وقال الدارقطني: هذا إسناد ثابت صحيح، وقال الترمذي: حديث حسن صحيح. انظر: سنن أبي داود، كتاب الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود برقم ٨٥٥، ١/ ٥٣٣، وجامع الترمذي، كتاب الصلاة، باب ما جاء فيمن لا يقيم صلبه في الركوع والسجود برقم ٢٦٥، ٢/ ٥١، وصحيح ابن خزيمة برقم ٥٩١، ٥٥٥، ١/ ٣٠٠، وصحيح ابن حبان برقم ١٨٩٣، ٥/ ٢١٨، والمعجم الكبير ١٧/ ٢١٤ برقم ٥٨٣، وسنن الدارقطني ١/ ٣٤٨.","vol":"4","page":348},{"text":"١٦٥٥ - ز- حدثنا علي بن حرب، نا أَبو معاوية، ويعلى بن عبيد، وعبيد الله (^١)، قالوا: نا الأعمش، عن عمارة بن عمير، بإسناده مثله (^٢).\nقال أَبو عوانة -رحمه الله تعالى-: أَبو معمر اسمه عبد الله بن سَخْبَرة (^٣).\n_________\n(^١) هو ابن موسى.\n(^٢) انظر: الحديث ١٦٥٤ السابق وتخريجه، وأخرجه أيضًا الطبراني من طريق يعلى بن عبيد. انظر: المعجم الكبير برقم ٥٨٥، ١٧/ ٢١٤. ووقع في \"ك\" و\"ط\" \"بمثله\".\n(^٣) سَخْبَرَة -بفتح السين المهملة وسكون الخاء المعجمة وفتح الباء الموحدة والراء- انظر: توضيح المشتبه ٥/ ٦٦. وانظر أيضًا حديث رقم ١٤٢٦ السابق.","vol":"4","page":349},{"text":"١٦٥٦ - ز- حدثنا (^١) العباس بن محمد (^٢)، نا يحيى بن أبي بكير، نا إسرائيل، عن الأعمش، عن أبي سفيان، عن جابر ﵁ عن النبيّ ﷺ بمثله (^٣).\n_________\n(^١) وفي \"الأصل\": \"وحدثنا\" بالواو.\n(^٢) هو الدوري.\n(^٣) إسناده لا ينزل عن مرتبة الحسن لذاته، وقد أخرجه البيهقي من طريق عباس بن محمد، به. وقال: تفرد به يحيى بن أبي بكير. انظر: السنن الكبرى ٢/ ٨٨ - ٨٩.","vol":"4","page":350},{"text":"١٦٥٧ - حدثنا أحمد بن عبد الحميد الحارثي، نا أَبو أسامة، عن الوليد بن كثير (^١)، حدثني سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة ﵁ قال: صلى رسول الله ﷺ يومًا ثم انصرف فقال: \"يا فلان ألا تحسن صلاتك؟ ألا ينظر المصلي إذا صلى كيف يصلي؟ فإنَّما يصلي لنفسه، إنّي -والله- لأُبْصِر مِنْ وَرَائي كما أُبْصِر مِنْ بَيْن يديّ\" (^٢) (^٣).\n_________\n(^١) أَبو محمد الكوفي.\n(^٢) بهامش \"ك\" \"بلغ علي بن محمد الميداني قراءة على سيدنا قاضي القضاة -أيده الله تعالى- في المجلس العاشر، ولله الحمد\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن أبي أسامة به. انظر: صحيحه، كتاب الصلاة، باب الأمر بتحسين الصلاة وإتمامها والخشوع فيها برقم ١، ١٠٨/ ٣١٩.","vol":"4","page":350},{"text":"<span data-type='title' id=toc-293>باب (^١) بيان إيجاب (^٢) الائتمام بالإمام في الصلاة، وحظر مبادرته (^٣)، وحظر صلاته (^٤) وحظر صلاة المأموم قائمًا إذا صلى الإمام قاعدًا، *وإيجاب الصلاة قيامًا إذا صلى قائما* (^٥)، وإباحة الإيماء والإشارة في الصلاة، وتكبير المأموم بالجهر ليسمع الناس تكبير الإمام.</span>\n_________\n(^١) \"باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) \"إيجاب\" لم يذكر في \"ك\" و\"ط\".\n(^٣) وفي \"ك\" و\"ط\" \"بادرته\" وهو خطأ. الحظر: المنع.\n(^٤) \"وحظر صلاته\" لم يذكر في \"ك\" و\"ط\"، وهو تكرار لما بعده.\n(^٥) ما بين النجمين سقط من \"ك\" و\"ط\".","vol":"4","page":351},{"text":"١٦٥٨ - حدثنا [أحمد بن] [¬*] شيبان الرَّمْلي، وزكريا بن يحيى بن أسد المروزي (^١)، قالا: نا سفيان بن عيينة، عن الزهري، قال: سمعت أنس بن مالك ﵁ يقول: سقط النبيّ ﷺ من فرس فجُحِش (^٢) شقه الأيمن، فدخلنا عليه نعوده، فصلى بنا قاعدًا، فصلينا قعودًا، فلما قضى الصلاة قال: \"إنّما جعل الإمام ليؤتم به، فإذا كبر (^٣) فكبروا، وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: ربنا ولك\n⦗٣٥٢⦘ الحمد، وإذا سجد فاسجدوا، وإذا صلى قاعدًا فصلوا قعودًا أجمعون\" (^٤).\n_________\n(^١) صاحب ابن عيينة يعرف بزكرويه.\n(^٢) الجحش -سحج الجلد، يقال أصابه شيء فجحش وجهه أي خدشه، والخدش قشر الجلد. انظر: الصحاح ٣/ ٩٩٧، والنهاية ١/ ٢٤١، والفتح ٢/ ١٧٨.\n(^٣) (ك ١/ ٣٥٤).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، وقتيبة بن سعيد، وأبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وأبي كريب ستتهم عن سفيان بن عيينة به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٧٧، ١/ ٣٠٨. وأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن سفيان به. انظر: صحيحه، كتاب الأذان، باب يهوى بالتكبير حين يسجد برقم ٨٠٥، ٢/ ٢٩٠.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في النسخ الخطية (فيض الله: ١/ ق ٢٣١/ أ، خدابخش: ١/ ق ١٦٧/ ب) وغيرها، وكذا في مطبوعة دار المعرفة (١/ ٤٣٥) (١٦١٥) وإتحاف المهرة (١٧٥٦)، وهو الصواب، وقد ورد على الصواب في كل مواضع الكتاب إلا في هذا الموضع.","vol":"4","page":351},{"text":"١٦٥٩ - حدثنا الصائغ بمكة، نا الحميدي، نا سفيان، قال: سمعت الزهري، وحدثنا أنَّه سمع أنسًا ﵁ فذكر مثله (^١) (^٢).\n_________\n(^١) في \"ك\" و\"ط\" \"بمثله\".\n(^٢) انظر: الحديث ١٦٥٨ السابق وتخريجه.","vol":"4","page":352},{"text":"١٦٦٠ - حدثنا يونس بن عبد الأعلى، وأبو عبيد الله، قالا: أنا ابن وهب، أخبرني يونس، ومالك، والليث أنّ ابن شهاب أخبرهم قال: أخبرني أنس بن مالك ﵁ أنّ رسول الله ﷺ ركب فرسًا فصح عنه فجُحِش شقه الأيمن، فصلى لنا صلاة من الصلوات وهو جالس، فصلينا معه جلوسًا، فلما انصرف قال: \"إنّما جعل الإمام ليؤتم به فلا تختلفوا عليه، فإذا صلى قائمًا فصلوا قيامًا، وإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا رفع فارفعوا، وإذا قال: سمع الله لمن حمده فقولوا: ربَّنا ولك الحمد، وإذا سجد فاسجدوا، وإذا صلى قاعدًا فصلوا قعودًا\n⦗٣٥٣⦘ أجمعون\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب به. وعن قتيبة، عن ليث به. وعن ابن أبي عمر، عن معن بن عيسى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٧٨، ٧٩، ٨٠، ١/ ٣٠٨.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الأذان، باب إنما جعل الإمام ليؤتم به، برقم ٦٨٩، ٢/ ١٧٣.\nوهو في الموطأ -رواية الليثي- برقم ١٦، كتاب صلاة الجماعة، باب صلاة الإمام وهو جالس، ١/ ١٣٥، وليس في رواياتهم \"فلا تختلفوا عليه\" وسيأتي التنبيه عليه في آخر الحديث ١٦٦٢، إن شاء الله تعالى.","vol":"4","page":352},{"text":"١٦٦١ - حدثنا إسحاق بن إبراهيم الصنعاني، قال: قرأنا على عبد الرزاق، عن معمر، وابن جريج، عن الزهري، قال: أخبرني أنس ﵁ عن النبيّ ﷺ أنَّه سقط من فرس (^١) فجحش شقه الأيمن. وساق الحديث بطوله (^٢)، وليس فيه زيادة (^٣) يونس، وذكر الحديث (^٤) (^٥).\n_________\n(^١) هكذا في \"د: \" والمصنف، وفي \"ك\" و\"ط\": \"فرسه\".\n(^٢) \"بِطُوْله\" لم يذكر في \"ك \"و\"ط\".\n(^٣) وهي جملة \"فإذا صلى قائما فصلوا قيامًا\".\n(^٤) بهامش \"ك\": \"بلغ في العاشر على الشيخ حسن الصقلي -نفع الله به- بقراءة الفقيه شهاب الدين أحمد بن فرج اللخمي وسمع جماعة منهم العبد الفقير محمد بن أحمد بن عثمان وأخوه بنيّ أخته، وصهره\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد بن حميد، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٩١، ١/ ٣٠٨. وهو في =\n⦗٣٥٤⦘ = مصنف عبد الرزاق برقم ٤٠٧٨، ٤٠٧٩، ٢/ ٤٦٠، وفيه: \"فجحش شقه الأيمن\"، وفي صحيح البخاري قال سفيان بن عيينة حفظت من الزهري \"شقه الأيمن\" فلما خرجنا قال ابن جريج: \"ساقه الأيمن\"، قال الحافظ ابن حجر: رواية ابن جريج ليست مصحفة لموافقة رواية حميد لها، وإنَّما هي مفسرة لمحلّ الخدش من الشق الأيمن لأن الخدش لم يستوعبه … انظر: الفتح ٢/ ١٧٨، ٢٩٢.","vol":"4","page":353},{"text":"١٦٦٢ - حدثنا (^١) الصغاني، وأبو أمية، قالا: أنا أَبو اليمان، أنا شعيب، عن الزهري، حدثني أنس ﵁ أنّ النبي ﷺ ركب فرسًا فجحش شقه الأيمن. فذكر مثل حديث ابن وهب بطوله إلا أنَّه قال: \"ربنا لك الحمد\" وقال معمر: \"ولك الحمد\" وقال مالك: \"ربنا لك الحمد (^٢) \" (^٣). وليس في رواياتهم: \"لا تختلفوا (^٤) عليه\" إلا (في) (^٥) حديث ابن وهب عن مالك والليث، ويونس، وابن سمعان (^٦)، وأرى هذه\n⦗٣٥٥⦘ الزيادة من رواية ابن سمعان (^٧).\n_________\n(^١) وفي \"ك\" و\"ط\": \"وحدثنا\".\n(^٢) قال النووي -رحمه الله تعالى-: قد جاءت الأحاديث الصحيحة بإثبات الواو وبحذفها في قوله: \"ربنا ولك الحمد\" وكلاهما جاءت به روايات كثيرة، والمختار أنَّه على وجه الجواز، وأن الأمرين جائزان، ولا ترجيح لأحدهما على الآخر … انظر: شرح النووي ٤/ ٩٢.\n(^٣) انظر: الحديث ١٦٦٠ السابق وتخريجه، وأخرجه أيضًا البخاري -رحمه الله تعالى- عن أبي اليمان به. انظر: صحيحه، كتاب الأذان، باب إيجاب التكبير وافتتاح الصلاة برقم ٧٣٢، ٢/ ٢١٦.\n(^٤) (ك ١/ ٣٥٥).\n(^٥) ما بين القوسين سقط من \"ك\" و\"ط\".\n(^٦) هو عبد الله بن زياد بن سليمان بن سمعان أَبو عبد الرحمن المدني روى له ابن ماجه =\n⦗٣٥٥⦘ = متروك. انظر: تهذيب الكمال ١٤/ ٥٢٦، والكاشف ١/ ٥٥٣، والتقريب، ص ٣٠٣.\n(^٧) والأمر كما قال المصنف -رحمه الله تعالى- فقد أخرجها ابن عبد البر بسنده، عن ابن وهب، عن يونس، ومالك، والليث، وابن سمعان به، ثم قال: وقوله في هذا الحديث: \"فلا تختلفوا عليه\" ليس في الموطأ ولا رواه بهذا الإسناد عن مالك غير ابن وهب، وابنه يحيى بن مالك، وأبي علي الحنفي، والله أعلم. اهـ. وإنَّما هذه الجملة معروفة من رواية معمر، عن همام، وأبي الزناد، عن الأعرج كلاهما عن أبي هريرة ﵁ به. أخرجها البخاري ومسلم رحمهما الله تعالى، انظر: صحيح البخاري كتاب الأذان باب إقامة الصف من تمام الصلاة برقم ٧٢٢، ٢/ ٢٠٨، وصحيح مسلم، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٨٦، ١/ ٣٠٩، والتمهيد ٦/ ١٣٠ - ١٣٢.","vol":"4","page":354},{"text":"١٦٦٣ - حدثنا الربيع بن سليمان، نا أسد بن موسى، ح\nوحدثنا الصغاني، نا أَبو النضر، ح\nوحدثنا أَبو أمية، عن الحسن بن موسى، عن الليث، عن ابن شهاب بحديثهم فيه (^١).\n_________\n(^١) انظر: الحديث ١٦٦٠ السابق وتخريجه.","vol":"4","page":355},{"text":"١٦٦٤ - حدثنا أَبو الأزهر، نا عبد الله (^١) بن نمير، ح\nوحدثنا محمد بن عبد الله بن عبد الحكم، نا أنس بن عياض، قالا: نا هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّ رسول الله ﷺ -صلى في مرضه وهو جالس، فصلى خلفه قوم قيامًا، فأشار إليهم أن\n⦗٣٥٦⦘ اجلسوا، فلما قضى صلاته قال: \"إنّما الإمام ليؤتم به، فإذا ركع فاركعوا، وإذا رفع فارفعوا، وإذا صلى جالسًا فصلوا جلوسًا\" (^٢).\n_________\n(^١) \"عبد الله\" لم يذكر في \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب، كلاهما عن ابن نمير به. وعن محمد بن عبد الله بن نمير، عن أبيه به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٨٣، ١/ ٣٠٩.\nوفي رواية المصنف تمييز المتن المحال به عن المتن المحال عليه وذلك من فوائده -رحمه الله تعالى-.","vol":"4","page":355},{"text":"١٦٦٥ - حدثنا عبد الرحمن بن محمد البصري، نا يحيى [بن سعيد] (^١) القطان، نا هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّ الناس دخلوا على رسول الله ﷺ وهو مريض فصلى بهم جالسًا، فصلَّوا قيامًا، فأومأ إليهم أن اجلسوا، فلما انصرف قال لهم: \"إنّما الإمام ليؤتم به، فإذا صلى جالسًا فصلوا جلوسًا، وإذا صلى قائمًا فصلوا قيامًا، وإذا ركع فاركعوا، وإذا رفع فارفعوا\" (^٢).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عبدة بن سليمان، عن هشام به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٨٢، ١/ ٣٠٩.","vol":"4","page":356},{"text":"١٦٦٦ - حدثنا يونس بن عبد الأعلى، عن ابن وهب، عن مالك، عن هشام، بمثل حديث ابن نمير ليس في حديثهم \"وإذا صلى قائمًا\n⦗٣٥٧⦘ فصلوا قيامًا\"، وهو في حديث يحيى (^١) القطان (^٢).\n_________\n(^١) \"يحيى\" لم يذكر في \"ط\".\n(^٢) انظر: الحديث ١٦٦٤ السابق وتخريجه، وقد أخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف عن مالك به. انظر: صحيحه، كتاب الأذان، باب إنّما جعل الإمام ليؤتم به، برقم ٦٨٨، ٢/ ١٧٣.\nوهو في الموطأ -رواية الليثي -كتاب صلاة الجماعة، باب صلاة الإمام وهو جالس برقم ١٧، ١/ ١٣٥.","vol":"4","page":356},{"text":"١٦٦٧ - حدثنا ابن أبي مسرة، نا المقرئ، نا الليث بن سعد، ح\nوحدثنا الحارث بن أبي أسامة، نا يونس بن محمد، نا الليث بن سعد، ح\nوحدثنا الخراز (^١) بدمشق، نا مروان (^٢)، نا الليث، عن أبي الزبير، عن جابر بن عبد الله ﵄ قال: اشتكى رسول الله ﷺ فصلينا وراءه وهو قاعد، وأبو بكر ﵁ يكبّر ويسمع الناس تكبيره، قال: فالتفت إلينا رسول الله ﷺ فرآنا قيامًا، فأشار إلينا فقعدنا فصلينا بصلاته قعودًا فلما سلّم قال: \"إن كدتم آنفًا\n⦗٣٥٨⦘ تفعلون (^٣) فعل فارس والروم، يقومون على ملوكهم وهم قعود فلا تفعلوا (^٤)، ائتمّوا بأئمتكم، إن صلّى قائمًا فصلوا قيامًا، وإن صلى قاعدًا فصلوا قعودًا\" (^٥).\n_________\n(^١) الخَرَّاز -بفتح الخاء المعجمة وتشديد الراء المفتوحة وفي آخرها زاي- نسبة إلى خرز الجلود كالقرب والسطائح وغيرها، وهو أَبو بكر أحمد بن علي بن يوسف المُريِّ الدمشقي، ولم أقف له على جرح أو تعديل. انظر: الإكمال ٢/ ١٨٦، واللباب ١/ ٤٢٩، والسير ١٣/ ٤١٩، وتوضيح المشتبه ٢/ ٣٤٤.\n(^٢) هو ابن محمد الطاَطَري.\n(^٣) وفي صحيح مسلم -رحمه الله تعالى- \"لتفعلون\".\n(^٤) (ك ١/ ٣٥٦).\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، وعن محمد بن رمح، كلاهما عن الليث به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام، برقم ٨٤، ١/ ٣٠٩.","vol":"4","page":357},{"text":"١٦٦٨ - حدثنا أَبو داود السجستاني، نا قتيبة [بن سعيد] (^١)، ويزيد بن خالد (^٢)، ح\nوحدثنا ابن أبي رجاء، نا شعيب بن حرب (^٣)، قالوا: نا الليث (^٤)، عن أبي الزبير، عن جابر ﵁ بحديثهم في هذا المعنى (^٥) (^٦).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) هو يزيد بن خالد بن يزيد بن مَوْهب.\n(^٣) هو أَبو صالح المدائني نزيل مكة.\n(^٤) وفي \"ك\" و\"ط\": \"ليث\" بدون \"ال\".\n(^٥) وفي \"ك\" و\"ط\": \"بنحوه\" بمعناه.\n(^٦) انظر: الحديث ١٦٦٧ السابق وتخريجه، وهو في سنن أبي داود كتاب الصلاة، باب الإمام يصلي من قعود برقم ٦٠٦، ١/ ٤٠٥.","vol":"4","page":358},{"text":"١٦٦٩ - حدثنا حامد بن سهل الثغري (^١)، نا محمد بن\n⦗٣٥٩⦘ سعيد [بن] (^٢) الأصبهاني، نا حميد بن عبد الرحمن الرؤاسي (^٣)، عن أبيه، عن أبي الزبير، عن جابر، قال: صلى بنا رسول الله ﷺ وأبو بكر ﵁ خلفه، فإذا كبر رسول الله ﷺ كبر أَبو بكر ليسمعنا، ثم ذكر نحو حديث الليث (^٤).\n_________\n(^١) الثغري -بفتح الثاء المنقوطة بثلاث من فوقها وسكون الغين المعجمة والراء المهملة- نسبة إلى الثغر وهو المواضع القريبة من الكفار يرابط المسلمون بها، أو يكون بلدة هي =\n⦗٣٥٩⦘ = آخر بلاد المسلمين. وحامد هذا وثقه الدارقطني، وتوفي سنة ٢٨٠ هـ. انظر: الأنساب ١/ ٥٠٧، سؤالات الحاكم للدارقطني ص ١١٥، وتاريخ بغداد ٨/ ١٦٧، وتوضيح المشتبه ١/ ٥٦٨.\n(^٢) (ابن) لم يذكر في \"ك\" و\"ط\".\n(^٣) الرؤاسي -بضم الراء وفتح الواو المهموزة وفي آخرها السين المهملة- نسبة إلى رؤاس وهو الحارث بن كلاب بن ربيعة بن عامر، والمنسوب هو حميد بن عبد الرحمن بن حميد بن عبد الرحمن. انظر: اللباب ٢/ ٤٠.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن حميد بن عبد الرحمن الرؤاسي به. انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٨٥، ١/ ٣٠٩.","vol":"4","page":358},{"text":"١٦٧٠ - ز- حدثنا أَبو إسماعيل الترمذي، نا الحميدي، نا سفيان، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ \"الإمام (أمير) (^١)، فإن صلى قاعدًا فصلوا قعودًا، وإن صلى قائمًا فصلوا قيامًا\" (^٢).\n_________\n(^١) في جميع النسخ \"أمين\"، والتصويب من مسند الحميدي ومصنف عبد الرزاق. والله أعلم.\n(^٢) إسناده صحيح، وهو في مسند الحميدي برقم ٩٥٨، ٢/ ٤٢٥، وأخرجه الحميدي =\n⦗٣٦٠⦘ = أيضًا، وعبد الرزاق كلاهما عن سفيان بن عيينة، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن أبي هريرة ﵁ به. انظر: مسند الحميدي ٢/ ٤٢٥، برقم ٩٥٩، والمصنف برقم ٤٠٨٣، ٢/ ٤٦٢.","vol":"4","page":359},{"text":"١٦٧١ - حدثنا أَبو الحسين بن خالد بن خَلِيّ (^١)، نا بشر بن شعيب بن أبي حمزة، عن أبيه، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁[قال] (^٢)، قال النبي ﷺ: \"إنّما الإمام ليؤتم به، فلا تختلفوا عليه، فإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا قال سمع الله لمن حمد فقولوا اللهم ربنا لك الحمد، وإذا سجد فاسجدوا، وإذا صلى جالسًا فصلوا جلوسًا أجمعون\" (^٣).\n_________\n(^١) هو محمد بن خالد بن خلي -بفتح الخاء المعجمة كسر اللام المخففة، وتشديد الياء آخر الحروف- الحمصي، وثقه النسائي، وقال ابن أبي حاتم: صدوق، وقال الدارقطني: ليس به بأس. وقال الحافظ: صدوق. انظر: الجرح والتعديل ٧/ ٢٤٤، والمعجم المشتمل، الترجمة ٨٠٨، والإكمال ٢/ ١١٣، وتهذيب الكمال ٢٥/ ١٣٧، وتوضيح المشتبه ٢/ ٣٨٩، والتقريب، ص ٤٧٦.\n(^٢) \"قال\" لم يذكر في \"الأصل\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن المغيرة، عن أبي الزناد به، انظر: صحيحه، كتاب الصلاة، باب ائتمام المأموم بالإمام برقم ٨٥، ١/ ٣٠٩، وأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان، عن شعيب به. انظر: صحيحه، كتاب الأذان، باب إيجاب التكبير وافتتاح الصلاة برقم ٧٣٤، ٢/ ٢١٦.","vol":"4","page":360},{"text":"١٦٧٢ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: نا\n⦗٣٦١⦘ أَبو داود، ح\nوحدثنا أَبو حميد نا حجاج قالا: نا شعبة، عن يعلى بن عطاء (^١)، قال: سمعت أبا علقمة (^٢)، قال: سمعت أبا هريرة ﵁ يقول: قال النبي ﷺ: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع الأمير فقد أطاعني، ومن عصى الأمير فقد عصاني، إنّما الإمام جُنّة، فإذا صلى قاعدًا فصلّوا قعودًا، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد، فإذا وافق قول أهل الأرض قول أهل السماء غفر له ما تقدم من ذنبه، قال: ويهلك قيصر فلا قيصر بعده ويهلك كسرى فلا كسرى بعده، وكان يتعوذ من خمس؛ من عذاب القبر، وعذاب جهنم، وفتنة المحيا، وفتنة الممات، وفتنة المسيح الدجال\". (^٣) حديثهما واحد، وفي حديث أبي داود: وإذا قرأ فقولوا: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ فقولوا آمين؛ فإنّه إذا وافق قول أهل الأرض قول أهل السماء غفر للعبد ما مضى من ذنبه. وسائر حديثهم واحد (^٤).\n_________\n(^١) العامري ويقال له الليثي أيضًا. انظر: التقريب، ص ٦٠٩.\n(^٢) هو المصري مولى بني هاشم، وذكر المزي بأنّ ابن عدي قال: اسمه: مسلم بن يسار.\nانظر: تهذيب الكمال ٣٤/ ١٠١، والمقتنى ١/ ٤٠٤، وتحفة الأشراف ١١/ ٨٧.\n(^٣) (ك ١/ ٣٥٧).\n(^٤) هذا الحديث قد أخرجه مسلم -رحمه الله تعالى- بثلاثة أسانيد إلى أبي هريرة ﵁ =\n⦗٣٦٢⦘ = فأخرج من أول الحديث إلى قوله: \"غفر له ما تقدم من ذنبه\" عن محمد بن بشار، عن محمد بن جعفر، وعن عبيد الله بن معاذ، عن أبيه كلاهما عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب النهي عن مبادرة الإمام بالتكبير وغيره برقم ٨٨، ١/ ٣١٠، وكتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية وتحريمها في المعصية، برقم ٣٣، ٣/ ١٤٦٦.\nوأخرج قوله \"ويهلك قيصر … \" عن عمرو الناقد، وابن أبي عمر كلاهما عن سفيان، عن الزهري، عن سعيد بن المسيّب، عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب الفتن، وأشراط الساعة، برقم ٧٥، ٤/ ٢٢٣٦.\nوأخرج قوله \"وكان يتعوذ من خمس … الخ\" عن زهير بن حرب، عن الوليد بن مسلم، عن الأوزاعي، عن حسان بن عطية، عن محمد بن أبي عائشة -عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب المساجد ومواضع الصلاة باب ما يستعاذ منه في الصلاة برقم ١٣٠، ١/ ٤١٢.\nوهو في مسند الطيالسي ص ٢٢٦.","vol":"4","page":360},{"text":"١٦٧٣ - حدثنا أَبو فَرْوة الرُهَاوي (^١)، نا محمد بن عبيد، نا الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: كان رسول الله ﷺ يعلمنا أن لا نبادر الإمام بالركوع، فإذا (^٢) كبر فكبروا، وإذا قال: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ فقولوا: آمين؟ فإنّه إذا وافق كلامه\n⦗٣٦٣⦘ كلام الملائكة غفر له. وإذا قال: سمع الله لمن حمده، فقولوا: ربنا لك الحمد (^٣).\n_________\n(^١) هو يزيد بن محمد بن يزيد بن سنان الرُهَاوي.\n(^٢) هكذا في \"الأصل\" والسنن الكبرى كما في التحفة ٩/ ٣٦٧، وفي \"ك\" و\"ط\" \"وإذا\" بالواو. وفي صحيح مسلم \"إذا\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، وابن خشرم، كلاهما عن عيسى بن يونس، عن الأعمش به. انظر: صحيحه، كتاب الصلاة باب النهي عن مبادرة الإمام بالتكبير وغيره، برقم ٨٧، ١/ ٣١٠.\nوأخرجه النسائي -رحمه الله تعالى- عن محمد بن المثنى، عن محمد بن عبيد به. انظر: سننه كتاب الملائكة كما في التحفة ٩/ ٣٦٧، ولكن قد استدرك عليه بقوله: ليس في الرواية، ولم يذكره أَبو القاسم. وقد بحثت عنه في السنن الكبرى فما وجدته، وهو في المسند من طريق محمد بن عبد الله بهذا الإسناد، ١٥/ ٤٢٧، برقم ٩٦٨٢، وفي سنن ابن ماجه برقم ٩٦٠ كتاب إقامة الصلاة باب النهي أن يسبق الإمام بالركوع والسجود ١/ ٣٠٨، وفي السنن الكبرى للبيهقي بالإسناد نفسه ٢/ ٦٢، وقال البيهقي عقب إخراجه له: أخرجه مسلم في الصحيح من حديث عيسى بن يونس عن الأعمش، وحديث محمد بن عبيد أتم منه اهـ وفيه زيادة \"فإنه إذا وافق كلامه كلام الملائكة غفر له\". وتعد من فوائد المصنف ﵀.","vol":"4","page":362},{"text":"١٦٧٤ - حدثنا أَبو داود الحراني، نا محمد بن عبيد، نا الأعمش، عن أبي صالح، عن أبي هريرة ﵁ قال: كان يعلمنا ألّا تبادروا، وذكر الحديث (^١) بمثله.\nرواه عيسى بن يونس، عن الأعمش أيضًا، عن أبي صالح، عن أبي هريرة ﵁ عن النبيّ ﷺ بمثله (^٢).\n_________\n(^١) انظر: الحديث ١٦٧٣ السابق وتخريجه.\n(^٢) انظر: الحديث ١٦٧٣ السابق وتخريجه.","vol":"4","page":363},{"text":"<span data-type='title' id=toc-294>باب (^١) بيان إباحة ترك الائتمام بالإمام في الصلاة قاعدًا إذا صلى الإمام قاعدًا، والدليل على نسخ صلاة المأموم قاعدًا من غير عذر خلف الإمام إذا صلى قاعدًا من علّة، وعلى أنّ المأموم إذا لم يقف على ركوع الإمام وسجوده، وخفي عليه تكبيره جاز له أن يقتدي با</span>لمأموم الذي يعاين فعل الإمام ويسمع تكبيره.\n_________\n(^١) (باب) لم يذكر في \"ك\" و\"ط\".","vol":"4","page":364},{"text":"١٦٧٥ - حدثنا الصغاني، نا أحمد بن يونس، ح\nوحدثنا النفيلي علي بن عثمان، نا معاوية بن عمرو، ح\nوحدثنا الحسن بن عمر بن عبد الحميد بن عبد الحميد بن ميمون بن مهران أَبو محمد (^١)، نا خَلَف بن تميم (^٢)، ح\nوحدثنا أَبو أمية، نا يحيى بن أبي بكير، وأحمد بن يونس ومعاوية بن عمرو [الأزدي] (^٣) قالوا: نا زائدة بن قدامة، نا موسى بن أبي عائشة، عن عبيد الله بن عبد الله قال: دخلت على عائشة ﵂ فقلت لها: ألا تحدثيني عن مرض رسول الله ﷺ؟ فقالت: بلى، ثقل النبيّ ﷺ\n⦗٣٦٥⦘ فقال: \"أصلّى الناس\"؟ فقلنا: لا، هم ينتظرونك [يا رسول الله] (^٤)، فقال: \"ضعوا (^٥) لي ماء في المخضب\" (^٦)، قالت: ففعلنا، فاغتسل ثم ذهب لينوء (^٧)، فأغمي عليه، ثم أفاق فقال: \"أصلى الناس\"؟ فقلنا: لا، هم ينتظرونك يا رسول الله، قال: \"ضعوا لي ماء في المخضب\" قالت: ففعلنا، فاغتسل ثم ذهب لينوء فأغمي عليه ثم أفاق، فقال: \"أصلَّى الناس\"؟ قلنا: لا، هم ينتظرونك يا رسول الله. قال: \"ضعوا لى ماء في المخضب\"، ففعلنا، فاغتسل، ثم ذهب لينوء فأغمي عليه، ثم أفاق، فقال: \"أصلى الناس بعدُ\"؟ قلنا: لا، وهم ينتظرونك. قالت (^٨): والناس عكوف في المسجد ينتظرون رسول الله ﷺ لصلاة العشاء (^٩) الآخرة، قالت: فأرسل رسول الله ﷺ إلى أبي بكر ﵁ بأن يصلي بالناس، قالت:\n⦗٣٦٦⦘ فأتاه الرسول فقال: إنّ رسول الله ﷺ يأمرك أن تصلي بالناس، فقال أَبو بكر وكان رجلًا رقيقًا: يا عمر، صل بالناس، فقال له عمر: أنت أحق بذلك. قالت: فصلى أَبو بكر بهم تلك الأيام. قالت: ثم إنّ رسول الله ﷺ وجد من نفسه خِفَّة، فخرج بين رجلين أحدهما العباس لصلاة الظهر وأبو بكر ﵁ يصلي بالناس، قالت: فلما رآه أَبو بكر ذهب ليتأخر فأوما إليه النبيّ ﷺ: لا تتأخر وقال لهما: \"أجلساني إلى جنب أبي بكر ﵁\" فأجلساه، قالت: فجعل أَبو بكر ﵁ يصلي، وهو قائم بصلاة النبيّ ﷺ والناس يصلون بصلاة أبي بكر ﵁ والنبيّ ﷺ قاعد.\nقال عبيد الله: فدخلت على [عبد الله] (^١٠) ابن عباس ﵄ فقلت: له (^١١): ألا أعرض عليك ما حدثتني عائشة ﵂ عن مرض رسول الله ﷺ؟ فقال: هات، فعرضت حديثها (^١٢) عليه.\nفما أنكر منه شيئًا غير أنَّه قال: أسمّت لك الرجل الآخر الذي كان مع العباس ﵁؟ قال (^١٣): قلت: لا. قال: هو علي ﵁. حديثهم واحد (^١٤).\n⦗٣٦٧⦘ رواه حسين الجعفي فزاد كلمات ونقص كلمات (^١٥). ويقال في هذا الحديث دليل على أنّ المغمى عليه إذا أفاق يغتسل، وعلى إثبات خلافة أبي بكر ﵁.\n_________\n(^١) لم أقف عليه. وعلى \"عبد الحميد\" الثانية ما يشبه الضبة، وهو للتصحيح.\n(^٢) أَبو عبد الرحمن الكوفي نزيل المصيصة.\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) ما بين المعقوفتين لم يذكر في \"الأصل\".\n(^٥) (ك ١/ ٣٥٨).\n(^٦) المخضب -بكسر أوله وبخاء وضاد معجمتين- إناء مثل الإجانة التي يغسل فيها الثياب، ونحوها وقد يقال له المركن أيضًا. انظر: غريب الحديث ٣/ ٩١، والصحاح ١/ ١٢١، والنهاية ٢/ ٣٩، وشرح النووي ٤/ ١٠٣.\n(^٧) يقال: ناء ينوء نوءًا أي نهض بجَهْد ومشقة. انظر: غريب الحديث ١/ ٣٢٠، والصحاح ١/ ٧٨.\n(^٨) هكذا في \"الأصل\" وصحيح مسلم. وفي \"ك\" و\"ط\" \"قال\" وهو خطأ.\n(^٩) وفي \"ك\" و\"ط\": \"عشاء\" بدون \"ال\" وهو خطأ.\n(^١٠) الزيادة من \"ك\" و\"ط\".\n(^١١) \"له\" سقطت من \"ط\".\n(^١٢) وفي \"ك\" و\"ط\": \"حديثهما\" بالتثنية وهو خطأ.\n(^١٣) \" قال\" لم يذكر في \"ك\" و\"ط\".\n(^١٤) وقد أخرجه مسلم والبخاري -رحمهما الله تعالى- عن أحمد بن عبد الله بن يونس به.\nانظر: صحيح مسلم كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر من =\n⦗٣٦٧⦘ = مرض، وسفر، وغيرهما من يصلي بالناس، وأن من صلى خلف إمام جالس لعجزه عن القيام لزمه القيام إذا قدر عليه ونسخ القعود خلف القاعد في حق من قدر على القيام برقم ٩٠، ١/ ٣١١، وصحيح البخاري، كتاب الأذان، باب إنّما جعل الإمام ليؤتم به …، برقم ٦٨٧، ٢/ ١٧٢.\nوقد أمر رسول الله ﷺ المأمومين في أحاديث الباب السابق بالقعود إذا صلى إمامهم قاعدًا، وهنا صلّى ﵊ بهم قاعدًا وهم قيام فأقرهم ولم ينكر عليهم ذلك، فيحمل الأمر بالقعود على الاستحباب؛ لأن الوجوب قد رفع بتقريره لهم وترك أمرهم بالإعادة، وهذا مقتضى الجمع بين الأدلة، نص عليه الحافظ ابن حجر -رحمه الله تعالى-، وذهب المصنف والنووي، وغيرهما إلى القول بالنسخ، ولكن الجمع بين الأدلة في مثل هذا أولى. والله ﷾ أعلم. انظر: صحيح ابن خزيمة ٣/ ٥٦، ٥٧، وصحيح ابن حبان ٥/ ٤٨٣، برقم ٢١١٧، والفتح ٢/ ١٧٥ - ١٧٧.\n(^١٥) أي رواه عن زائدة به. وقد أخرج روايته هذه ابن حبان، عن الحسن بن سفيان، عن أبي بكر بن أبي شيبة، عنه، به. انظر: صحيحه برقم ٢١١٦، ٥/ ٤٨٠.","vol":"4","page":364},{"text":"١٦٧٦ - ز- حدثنا عبد الله بن أحمد بن حنبل، نا أبي، نا أَبو داود سليمان بن داود، نا شعبة، عن موسى بن أبي عائشة قال: سمعت عبيد الله بن عبد الله يحدث عن عائشة ﵂ أنّ النبيّ ﷺ أمر أبا بكر ﵁ أن يصلي بالناس في مرضه الذي مات فيه، فكان (^١)\n⦗٣٦٨⦘ رسول الله ﷺ بين يدي أَبي بكر يصلي بالناس قاعد (^٢)، وأبو بكر يصلي بالناس والناس خلفه (^٣).\n_________\n(^١) (ك ١/ ٣٥٩).\n(^٢) هكذا في جميع النسخ، وفي المسند وسنن النسائي: \"قاعدًا\" بالنصب على الحال، وهو الأولى والله ﷾ أعلم.\n(^٣) إسناده صحيح، وقد أخرجه النسائي، وابن خزيمة، وابن حبان، كلهم من طريق شعبة به. وهو في المسند ٦/ ٢٤٩، إلا أن لفظ ابن خزيمة، وابن حبان يختلف عن الإمام أحمد، والنسائي، فعند ابن خزيمة، وابن حبان أنّ أبا بكر ﵁ -صلى بالناس ورسول الله ﷺ في الصف خلفه. فقال الشيخ الألباني -حفظه الله- هذا اللفظ مخالف لرواية البخاري في الصحيح من طريق ابن أبي عائشة وفيه: فجعل أَبو بكر يصلي وهو يأتم بصلاة النبي ﷺ. انظر: المسند ٦/ ٢٤٩، وسنن النسائي كتاب الإمامة، باب الائتمام بمن يأتم بالإمام برقم ٧٩٦، ٢/ ٤١٨، وصحيح ابن خزيمة مع تعليق الشيخ الألباني عليه ٣/ ٥٥، برقم ١٦٢١، وصحيح ابن حبان برقم ٢١١٧، ٥/ ٤٨٣.","vol":"4","page":367},{"text":"١٦٧٧ - حدثنا أحمد بن شيبان الرملي، نا سفيان، عن الزهري، عن عبيد الله بن عبد الله، قال: دخلنا على عائشة ﵂ فسألناها عن مرض رسول الله ﷺ فقالت: اشتكى فجعل ينفث فجعلنا نُشَبِّه نَفْثه نَفْث آكل الزبيب، وكان يدور على نسائه، فلمّا أشكى شكاية (^١) استأذنهن بأن يكون في بيتي، فأذنّ له (^٢).\n_________\n(^١) هكذا في \"الأصل\". وفي \"ك\" و\"ط\": \"فلما اشتدت شكاته\". وفي الصحيحين: \"لما ثقل\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن الليث، عن أبيه، عن جده، عن عقيل، عن ابن شهاب به. انظر: صحيحه، كتاب الصلاة، باب =\n⦗٣٦٩⦘ = استخلاف الإمام إذا عرض له عذر من مرض وسفر، وغيرهما من يصلي بالناس … الخ برقم ٩٢، ١/ ٣١٢.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان، عن شعيب، عن الزهري به.\nانظر: صحيحه، كتاب الوضوء، باب الغسل والوضوء في المخضب، والقدح، والخشب، والحجارة برقم ١٩٨، ١/ ٣٠٢، دون قوله: \"فجعل ينفث فجعلنا نشبه نفثه نفث آكل الزبيب وكان يدور على نسائه\" وهو صحيح، وقد أخرجه النسائي، وابن ماجه من طريق سفيان به. انظر: السنن الكبرى كتاب عشرة النساء، باب إذا استأذن نسائه … برقم ٨٩٣٥، ٥/ ٣٠١ وسنن ابن ماجه، كتاب الجنائز، باب ما جاء في ذكر مرض رسول الله ﷺ برقم ١٦١٨، ١/ ٥١٧، وتعد هذه الزيادة من فوائد المصنف -رحمه الله تعالى-.","vol":"4","page":368},{"text":"١٦٧٨ - حدثنا أَبو أمية، نا القواريري، نا سفيان بن عيينة، نا الزهري، بنحوه. فقبض وهو في بيت عائشة ﵂ (^١) -.\n_________\n(^١) انظر: الحديث رقم ١٦٧٧ السابق وتخريجه.","vol":"4","page":369},{"text":"١٦٧٩ - حدثنا عمار بن رجاء، نا الحميدي، نا سفيان، نا الزهري وحفظته منه وكان طويلًا فحفظت هذا منه قال حدثني عبيد الله بن عبد الله، قال: سألت عائشة ﵂ فقلت (^١): يا أُمّه، أخبريني عن مرض رسول الله ﷺ الذي مات فيه فذكر مثله (^٢).\nروى هذا الحديث غير (^٣) ابن عيينة أتمّ من هذا، قالت: فدخل عليّ\n⦗٣٧٠⦘ وهو متكئ على رجلين أحدهما العباس بن عبد المطلب ﵁ قال عبيد الله: فحدثت [به] (^٤)، ابن عباس ﵄ فقال: ألم (^٥) تخبرك بالآخر؟ قلت: لا. قال: الآخر هو (^٦) عليّ بن أبي طالب ﵁ (^٧).\n_________\n(^١) وفي \"ك\" و\"ط\": قلت بدون الفاء.\n(^٢) انظر: الحديث ١٦٧٧ السابق وتخريجه.\n(^٣) وفي \"ك\" و\"ط\": (عن) وهو خطأ، وغيره أي: من أصحاب الزهري، ومنهم شعيب وعقيل.\n(^٤) \"به\" سقطت من \"الأصل\".\n(^٥) وفي \"ك\" و\"ط\": \"لن\".\n(^٦) \"هو\" لم يذكر في \"ك\" و\"ط\".\n(^٧) انظر: الحديث ١٦٧٧ السابق وتخريجه.","vol":"4","page":369},{"text":"١٦٨٠ - حدثنا الصغاني، أنا أَبو اليمان، أنا شعيب، عن الزهري بمثل حديث ابن عيينة بتمامه (^١).\n_________\n(^١) انظر: الحديث ١٦٧٧ السابق وتخريجه.","vol":"4","page":370},{"text":"١٦٨١ - حدثنا الدبري، قال: قرأنا على عبد الرزاق، عن معمر، عن الزهري، قال: أخبرني حمزة بن عبد الله بن عمر، عن عائشة ﵂ قالت: لما دخل رسول الله ﷺ بيتي قال: \"مروا أبا بكر فليصل بالناس\" قالت: قلت: يا رسول الله، إن أبا بكر رجل رقيق إذا قرأ القرآن لا يملكه دمعه، فلو أمرت غير أبي بكر، قالت: والله ما بي إلا كراهية أن يتشاءم الناس بأول من يقوم في مقام رسول الله ﷺ[قالت] (^١): فراجعته مرتين أو ثلاثًا فقال: \"فليصلّ (^٢) بالناس أَبو بكر، فإنّكن\n⦗٣٧١⦘ صواحب يوسف ﵊\" (^٣).\n_________\n(^١) \"قالت\" لم تذكر في \"الأصل\".\n(^٢) في \"ك\" و\"ط\" وصحيح مسلم، والمصنَّف (ليصلّ) بدون فاء.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، وعبد بن حميد كلاهما عن عبد الرزاق. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر … الخ برقم ٩٤، ١/ ٣١٣.\nوهو في المصنف برقم ٩٧٥٤، ٥/ ٤٣٢، وجاء في سنده قال الزهري: وأخبرني عبد الله بن عمر، وهو خطأ، والصواب: حمزة بن عبد الله بن عمر، وقد نبّه محقق المصنّف أيضًا على ذلك.","vol":"4","page":370},{"text":"١٦٨٢ - حدثنا عبد الله بن عبد السلام أَبو الرداد (^١)، نا وهب الله (^٢)، عن يونس عن ابن شهاب، عن حمزة بن عبد الله، عن عائشة ﵂ بمثله (^٣). قال يونس: وأخبرني عبيد الله بن عبد الله أنّ (^٤) عائشة ﵂ قالت: لقد راجعت رسول الله ﷺ في ذلك، وما حملني على كثرة مراجعته إلا أنَّه لم يقع في قلبي أن يحب الناس بعده رجلًا قام مقامه أبدًا، (وإلا) (^٥) أنّي كنت أرى أنَّه لن يقوم مقامه أحد إلا تشاءم الناس [به] (^٦)، فأردت أن يعدل\n⦗٣٧٢⦘ ذلك رسول الله ﷺ عن أبي بكر ﵁ (^٧).\nرواه الليث، عن عقيل، عن الزهري، عن حمزة ببعض هذا الحديث (^٨).\n_________\n(^١) المصري قال ابن يونس: كان رجلا صالحا ت ٢٦٦ هـ انظر: تاريخ الإسلام ٢٠/ ١١٩.\n(^٢) هو أَبو زرعة- وهب الله بن راشد.\n(^٣) انظر: الحديث ١٦٨١ السابق وتخريجه.\n(^٤) (ك ١/ ٣٦٠).\n(^٥) وفي \"الأصل\" \"فإلا\".\n(^٦) \"به\" سقط من \"ك\" و\"ط\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الملك بن شعيب بن الليث، عن أبيه، عن جده، عن عقيل، عن ابن شهاب. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر … الخ برقم ٩٣، ١/ ٣١٣.\n(^٨) لم أقف على تخريجه.","vol":"4","page":371},{"text":"١٦٨٣ - حدثنا محمد بن يحيى وإسحاق الدبري، ومحمد بن عبد الله بن مهلّ الصنعاني كلهم عن عبد الرزاق، عن معمر قال (^١): قال الزهري: وأخبرني عبيد الله بن عبد الله بن عتبة، أنّ عائشة ﵂ قالت: أول ما اشتكى رسول الله ﷺ في بيت ميمونة ﵂ استأذن أزواجه أن يمرّض في بيتي فأذنّ له، قالت: فخرج ويدٌ له على الفضل بن عباس ﵄ ويد على رجل (^٢) آخر يخطّ برجليه في الأرض، قال عبيد الله: فحدثت به ابن عباس ﵄ فقال: أتدري من الرجل الذي لم تُسَمِّ عائشة ﵂؟ هو علي بن أبي طالب ﵁ (^٣).\n_________\n(^١) \"قال\" لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في جميع النسخ، وفي صحيح مسلم \"ويدٌ له على رجل آخر\".\n(^٣) وقد أخرجه مسلم ﵂ عن محمد بن رافع، وعبد بن حميد، كلاهما عن عبد الرزاق. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما من يصلي بالناس … برقم ٩١، ١/ ٣١٢.","vol":"4","page":372},{"text":"١٦٨٤ - حدثنا الصغاني، نا (^١) إسماعيل بن الخليل، أنا علي بن مسهر، أنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة ﵂ قالت: لما مرض النبي ﷺ مرضه الذي توفي فيه أتاه بلال ﵁ فآذنه للصلاة، فقال: \"مروا أبا بكر فليصل بالناس، قالت عائشة ﵂ فقلت: يا رسول الله، إن أبا بكر ﵁ رجل أسيف (^٢)، ومتى ما يقوم مقامك لا يُسْمِع الناس، فمُر عمر ﵁ فليصل بالناس فقال: \"مروا أبا بكر فليصل بالناس\" فقلت: يا رسول الله إن أبا بكر رجل أسيف، ومتى ما (^٣) يقوم مقامك يَبكِ فلا يستطيع، فمُر عمر فليصل بالناس، فقال: \"مَهْ، إنكن لأنتن صواحب يوسف ﵇ مروا أبا بكر فليصلّ بالناس\" فأُتي أَبو بكر فأوذن، قالت: فلما دخل الصلاة (^٤)، وجد رسول الله ﷺ من نفسه خفة، فخرج يُهادى بين رجلين وقدماه تخطان في الأرض حتى دخل المسجد، فلما رآه أَبو بكر ﵁ ذهب ليتأخر فأومأ إليه رسول الله ﷺ بيده، فأتي\n⦗٣٧٤⦘ برسول الله ﷺ حتى أُجْلِس إلى جنْبه، فكان رسول الله ﷺ يصلي بالناس (^٥) وأبو بكر ﵁ يسمعهم التكبير (^٦).\n_________\n(^١) وفي \"ك\" و\"ط\" \"أبنا\".\n(^٢) قال الجوهري: الأسيف والأسوف: أي السريع الحزن الرقيق. انظر: الصحاح ٤/ ١٣٣٠، والنهاية ١/ ٤٨.\n(^٣) وفي \"ك\" و\"ط\" \"متى يقوم\" بإثبات الواو على تشبيه متى بإذا فلا تجزم. انظر: الفتح ٢/ ٤٥.\n(^٤) هكذا في جميع النسخ، وفي صحيح مسلم \"فلما دخل في الصلاة\".\n(^٥) (ك ١/ ٣٦١).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن منجاب بن الحارث التميمي، عن علي بن مسهر. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر … الخ برقم ٩٦، ١/ ١٤.","vol":"4","page":373},{"text":"١٦٨٥ - حدثنا هلال بن العلاء، نا المعافى (^١)، نا موسى بن أعين، عن عيسى (^٢)، عن الأعمش [بمثله] (^٣). قال: إلى جنب أبي بكر ﵁ كما قال علي بن مسهر (^٤).\n(ورواه علي بن حرب، عن أبي معاوية، عن الأعمش) (^٥).\n_________\n(^١) هو المعافى بن سليمان الرسعني -بفتح الراء وسكون السين المهملة وفتح العين المهملة وفي آخرها نون- نسبة إلى مدينة رأس العين وهي معروفة بديار بكر، مات سنة ٢٣٤ هـ روى له النسائي، وثقه الذهبي، وابن حبان، بذكره في الثقات، وأثنى عليه أَبو زرعة، وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل ٨/ ٤٠٠، والثقات ٩/ ١٩٩، ومعجم البلدان ٣/ ١٥، واللباب ٢/ ٢٥، وتهذيب الكمال ٢٨/ ١٤٦، والكاشف ٢/ ٢٧٦، والتقريب، ص ٥٣٧.\n(^٢) هو ابن يونس.\n(^٣) \"بمثله\" لم يذكر في \"الأصل\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن عيسى بن يونس.\nانظر: الحديث ١٦٧٩ السابق وتخريجه.\n(^٥) ما بين القوسين لم يذكر في \"ك\" و\"ط\"، ورواية أبي معاوية قد أخرجها مسلم =\n⦗٣٧٥⦘ = -رحمه الله تعالى- عن يحيى بن يحيى، عنه. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر … الخ برقم ٩٥، ١/ ٣١٣.","vol":"4","page":374},{"text":"١٦٨٦ - حدثنا محمد بن الحسين بن أبي الحنين، نا عمر بن حفص بن غياث، حدثني (^١) أبي، نا الأعمش، عن إبراهيم، قال: قال الأسود: قالت عائشة ﵂ لما مرض رسول الله ﷺ مرضه الذي مات فيه، فحضرت الصلاة وأوذن بها، فقال رسول الله ﷺ: \"مروا أبا بكر فليصل بالناس\" فقيل له: إن أبا بكر رجل أسيف إذا قام مقامك لم يستطع أن يصلي بالناس من البكاء، قال: فسكت ثم أعاد، فأعادوا له، ثم أعاد الثالثة فقال: \"إنكن صواحب يوسف ﵇، مُروا أبا بكر يصلي بالناس فخرج أَبو بكر ﵁ فصلى، فوجد رسول الله ﷺ من نفسه خِفّة فخرج يهادى بين رجلين كأنّي أنظر إلى رجليه تخطان في الأرض من الوجع، وأراد أَبو بكر أن يتأخر فأومأ إليه النبيّ ﷺ أَنْ مكانك فأتي به حتى جلس إلى جنبه، فقيل له (^٢): فكان رسول الله ﷺ يصلي، وأبو بكر يصلي بصلاته، والناس يصلون بصلاة أبي بكر ﵁؟ قال: نعم برأسه (^٣).\n⦗٣٧٦⦘ في رواية أبي معاوية ووكيع قالا: قالت عائشة ﵂: فكان رسول الله ﷺ يصلي بالناس جالسًا وأبو بكر قائمًا يقتدي أَبو بكر بصلاة النبيّ ﷺ، ويقتدي الناس بصلاة أبي بكر ﵁ (^٤).\n_________\n(^١) وفي \"ك\" و\"ط\": \"ثنا\".\n(^٢) أي: الأعمش، بدليل ما في البخاري: \"قيل للأعمش\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٦٨١ السابق.\nوأخرجه البخاري -رحمه الله تعالى- عن عمر بن حفص بن غياث. انظر: صحيحه، =\n⦗٣٧٦⦘ = كتاب الأذان باب حد المريض أن يشهد الجماعة برقم ٦٦٤، ٢/ ١٥١.\n(^٤) وقد أخرجها مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي معاوية، ووكيع كلاهما عن الأعمش. انظر: الحديث ١٦٨٠ السابق وتخريجه.","vol":"4","page":375},{"text":"١٦٨٧ - حدثنا أَبو الأزهر، نا عبد الله بن نمير، أنا هشام بن عروة، عن أبيه، عن عائشة ﵂ قالت: أمر رسول الله ﷺ أبا بكر ﵁ أن يصلي بالناس في مرضه فكان يصلي بهم، قال عروة: فوجد رسول الله ﷺ في نفسه خفّة فخرج، فإذا أَبو بكر يؤم الناس فلما رآه أَبو بكر استأخر، أشار (^١) إليه رسول الله ﷺ أن كما أنت (^٢)، فجلس رسول الله ﷺ حذاء أبي بكر إلى جنبه عن يمينه، فكان أَبو بكر يصلي بصلاة رسول الله ﷺ والناس يصلون بصلاة (^٣) أبي بكر ﵁ (^٤).\n_________\n(^١) هكذا في جميع النسخ، وفي صحيح مسلم: \"فأشار\".\n(^٢) وفي صحيح مسلم \"أي كما أنت\".\n(^٣) (ك ١/ ٣٦٢).\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وأبي كريب، ومحمد بن عبد الله بن نمير ثلاثتهم عن عبد الله بن نمير. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر، وغيرهما من يصلي بالناس … برقم ٩٧، ١/ ٣١٤. =\n⦗٣٧٧⦘ = وأخرجه البخاري -رحمه الله تعالى- عن زكريا بن يحيى، عن ابن نمير. انظر: صحيحه، كتاب الأذان، باب من قام إلى جنب الإمام لعلة، برقم ٦٨٣، ٢/ ١٦٦.","vol":"4","page":376},{"text":"١٦٨٨ - ز- حدثنا يونس بن عبد الأعلى، نا (^١) أنس بن عياض، عن هشام بن عروة، عن أبيه، عن عائشة ﵂، ح\nوأخبرنا (^٢) يونس [بن عبد الأعلى] (^٣)، وعيسى بن أحمد، عن ابن وهب، أن مالكًا حدثه عن هشام بن عروة، عن أبيه، عن عائشة ﵂ أنّ رسول الله ﷺ قال: \"مروا أبا بكر فليصل بالناس\" فقالت عائشة ﵂ يا رسول الله، إن أبا بكر إذا قام مقامك لم يسمع الناس من البكاء، فمر عمر فليصل بالناس، فقال: \"مروا أبا بكر فليصل (^٤) بالناس\"، فقالت عائشة لحفصة ﵄: قولي له: إن أبا بكر إذا قام مقامك لم يسمع الناس من البكاء، فمر عمر فليصل بالناس، ففعلت حفصة ﵂ فقال رسول الله ﷺ: \"مَهْ (^٥)، إنّكن لأنتن صواحب يوسف ﵇ مروا أبا بكر فليصل بالناس\". فقالت حفصة لعائشة -رضي الله\n⦗٣٧٨⦘ عنهما- ما كنت لأصيب منكِ خيرًا. حديثهما واحد (^٦).\n_________\n(^١) وفى \"ك\" و\"ط\" \"أبنا\".\n(^٢) وفي \"ك\" و\"ط\" \"وحدثنا\".\n(^٣) الزيادة من \"ك\" و\"ط\".\n(^٤) هكذا في \"الأصل\" والموطأ، وفي \"ك\" و\"ط\" \"يصلي\".\n(^٥) \"مه\" لم تذكر في \"ك\" و\"ط\"، والموطأ. وذكر في صحيح البخاري.\n(^٦) وقد أخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك. انظر: صحيحه، كتاب الأذان، باب أهل العلم والفضل أحق بالإمامة برقم ٦٧٩، ٢/ ١٦٤.\nوهو في الموطأ -رواية الليثي- كتاب قصر الصلاة في السفر، باب جامع الصلاة برقم ٨٣، ١/ ١٧٠.","vol":"4","page":377},{"text":"١٦٨٩ - حدثنا العطاردي، نا يونس بن بكير (^١)، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ بمثله (^٢).\n_________\n(^١) هو يونس بن بكير بن واصل أَبو بكر الشيباني الكوفي.\n(^٢) انظر: الحديث ١٦٨٣ السابق وتخريجه.","vol":"4","page":378},{"text":"١٦٩٠ - حدثنا محمد بن علي الصنعاني (^١)، نا عبد الرزاق، أنا ابن جريج، ح\nوحدثنا محمد بن يحيى (^٢)، نا محمد بن بكر البرساني، عن ابن جريج قال: أخبرني (^٣) ابن شهاب، عن أنس بن مالك (^٤) ﵁ قال: آخر نظرة نظرتها إلى رسول الله ﷺ إنَّه اشتكى فأمر أبا بكر صلى (^٥)، بالناس، فكشف رسول الله ﷺ ستر حجرة عائشة ﵂ ينظر إلى\n⦗٣٧٩⦘ الناس، فنظرت إلى وجهه كأنه ورقة مصحف حتى نكص (^٦) أَبو بكر ﵁ على عقبيه، ليصل الصف، وظن أنّ رسول الله ﷺ يريد أن يصلي للناس فتبسّم حين رآهم صفوفًا، وأشار إليهم أن أتموا صلاتكم، وأرخى الستر بينهم وبينه، فتوفي من يومه ذلك ﷺ (^٧).\n_________\n(^١) هو النجار أَبو عبد الله ت ٢٧٤ هـ انظر: تاريخ الإسلام ٢٠/ ٤٥٥.\n(^٢) هو الذهلي.\n(^٣) وفي \"ك\" و\"ط\" قال: \"حدثني\".\n(^٤) \"ابن مالك\" لم يذكر في \"ك\" و\"ط\".\n(^٥) هكذا في جميع النسخ، والأولى \"فصلى\" بفاء الرابطة.\n(^٦) قال الجوهري: نكص على عقبيه ينكص -بضم الكاف- وينكص -بكسر الكاف- أي رجع، والنكوص الإحجام عن الشيء. انظر: الصحاح ٣/ ١٠٦٠، والمصباح المنير ص ٢٣٩.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، وعبد بن حميد كلاهما عن عبد الرزاق، عن معمر، عن الزهري. انظر: صحيحه، كتاب الصلاة باب استخلاف الإمام إذا عرض له عذر من مرض وسفر، وغيرهما من يصلي بالناس … برقم ٩٩، ١/ ٣١٥، وفي رواية المصنف رحمه الله تعالى تمييز المتن المحال به عن المتن المحال عليه. وذلك من فوائده.","vol":"4","page":378},{"text":"١٦٩١ - حدثنا أَبو إسماعيل الترمذي، نا الحميدي، نا سفيان، عن الزهري، سمعت أنس بن مالك ﵁ يقول: آخر نظرة نظرتها إلى رسول الله ﷺ كشف الستارة يوم الإثنين والناس صفوف خلف أبي بكر ﵁. وذكر الحديث (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وزهير بن حرب، كلاهما عن سفيان بن عيينة. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر … الخ برقم ٩٩، ١/ ٣١٥.","vol":"4","page":379},{"text":"١٦٩٢ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري،\n⦗٣٨٠⦘ قال: وأخبرني أنس بن مالك قال: لما كان يوم الإثنين كشف رسول الله ﷺ (^١) ستر الحجرة فرأى أبا بكر ﵁ يصلى بالناس، قال: فنظرت في وجهه كأنه ورقة مصحف وهو يتبسم. قال: وكدنا أن (^٢) نفتتن في صلاتنا فرحًا برؤية رسول الله ﷺ. قال: فأراد أَبو بكر ﵁ أن ينكص (^٣) فأشار إليه النبيّ ﷺ أن كما أنت، ثم أرخى الستر، فقبض (^٤) من يومه ﷺ (^٥).\n_________\n(^١) (ك ١/ ٣٦٣).\n(^٢) \"أن\" سقطت من \"ط\".\n(^٣) ووقع في \"ك\" و\"ط\" \"ينكس\" بالسين المهملة، وفي المصنف \"فإذا أَبو بكر دار ينكص\".\n(^٤) هكذا في \"الأصل\" والمصنف و\"ط\". وفي \"ك\" \"فمات ثم كتب بهامشها \"فقبض\".\n(^٥) وقد أخرجه مسلم ﵂ انظر: الحديث ١٦٨٥ السابق وتخريجه. وهو في المصنف برقم ٩٧٥٤، ٥/ ٤٣٣.","vol":"4","page":379},{"text":"١٦٩٣ - حدثنا الدقيقي، وعباس الدوري، قالا: نا يعقوب بن إبراهيم بن سعد، نا أبي، عن صالح، عن ابن شهاب، أخبرني أنس بن مالك أنّ أبا بكر ﵄ كان يصلي لهم في وجع رسول الله ﷺ الذي توفي فيه، حتى إذا كان يوم الإثنين، وهم صفوف في الصلاة. قال: كشف رسول الله ﷺ ستر الحجرة، فنظر إلينا وهو قابض على وجهه كأنه ورقة مصحف، ثم تبسّم رسول الله ﷺ ضاحكًا فلَهينا (^١)\n⦗٣٨١⦘ ونحن في الصلاة من خروج رسول الله ﷺ قال: ونكص أَبو بكر (^٢) على عقبيه ليصل الصف، فظن أنّ رسول الله ﷺ خارج (^٣) للصلاة، فأشار إليهم رسول الله ﷺ أن أتموا صلاتكم، قال: ثم دخل رسول الله ﷺ فأرخى الستر، فتوفي رسول الله ﷺ من يومه هذا (^٤).\n_________\n(^١) وفي صحيح مسلم: \"فبهتنا\".\n(^٢) \"أَبو بكر\" لم يرد في \"ك\".\n(^٣) وقع في جميع النسخ \"خارجا\" بالنصب وهو خطأ. والصواب بالرفع كما في صحيح مسلم -رحمه الله تعالى-.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وحسن الحلواني، وعبد بن حميد ثلاثتهم، عن يعقوب بن إبراهيم بن سعد. انظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما من يصلي بالناس … إلخ، برقم ٩٨، ١/ ٣١٥.","vol":"4","page":380},{"text":"١٦٩٤ - حدثنا أَبو الجماهر محمد بن عبد الرحمن الحمصي (^١)، ومحمد بن إسحاق الصغاني، وأبو يوسف الفارسي، وأبو أمية قالوا: نا أَبو اليمان، أنا شعيب، عن الزهري، قال: أخبرني أنس بن مالك ﵁-وكان تبع النبيّ ﷺ وخدمه وصحبه- أنّ أبا بكر ﵁ كان يصلي بهم (^٢) فذكر بمثل معناه (^٣).\n⦗٣٨٢⦘ رواه محمد بن المثنى، عن عبد الصمد، عن أبيه، عن عبد العزيز بن صهيب، عن أنس ﵁ قال: لم يخرج إلينا نبيُّ الله ﷺ ثلاثًا، فأقيمت الصلاة، فذهب أَبو بكر يتقدم، فقال (^٤) نبيّ الله ﷺ بالحجاب (^٥) فرفعه، فلما وضح لنا وجه نبي الله ﷺ ما نظرنا منظرًا قط كان أعجب إلينا من وجه النبيّ ﷺ حين وضح لنا، فأومأ نبي الله ﷺ بيده إلى أبي بكر أن يتقدم، وأرخى نبي الله (^٦) ﷺ بالحجاب، فلم نقدر عليه (^٧) (^٨).\n_________\n(^١) الحضرمي.\n(^٢) وفي \"ك\" و\"ط\" وصحيح البخاري: \"لهم\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٦٨٨ السابق وتخريجه، وأخرجه البخاري -رحمه الله تعالى- عن أبي اليمان به. انظر: صحيحه، كتاب الأذان، باب أهل العلم والفضل أحق بالإمامة، برقم ٦٨٠، ٢/ ١٩٣.\n(^٤) أي: أزاح الحجاب.\n(^٥) \"فقال نبي الله ﷺ بالحجاب\": هو من إجراء \"قال\" مجرى \"فعل\"، وهو كثير. انظر: الفتح ٢/ ١٩٤.\n(^٦) (ك ١/ ٣٦٤).\n(^٧) هكذا في جميع النسخ وصحيح مسلم، وفي البخاري \"فلم يُقْدر عليه\" بالياء.\n(^٨) وقد أخرجه مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن محمد بن المثنى به.\nانظر: صحيحه، كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر، وغيرهما من يصلي بالناس … الخ برقم ١٠٠، ١/ ٣١٥.\nوأخرجه البخاري -رحمه الله تعالى- عن أبي معمر، عن عبد الوارث. انظر: صحيحه، كتاب الأذان، باب أهل العلم والفضل أحق بالإمامة، برقم ٦٨١، ٢/ ١٩٣.","vol":"4","page":381},{"text":"١٦٩٥ - حدثنا يزيد بن سنان البصري، نا عبد الصمد بن عبد الوارث، نا زائدة، ح\nوحدثنا عباس (^١) الدوري، نا حسين الجعفي، ح\n⦗٣٨٣⦘ وحدثنا يعقوب بن سفيان ومحمد بن صالح كِيْلَجَة (^٢)، قالا: نا عبد الله بن رجاء (^٣)، قالوا: نا زائدة، عن عبد الملك بن عمير (^٤)، عن أبي بردة، عن أبي موسى ﵁ قال: مرض رسول الله ﷺ فقال: \"مروا أبا بكر فليصل بالناس\" فقالت عائشة ﵂: يا رسول الله، إن أبا بكر رجل رقيق متى يقوم مقامك لا يستطيع أن يصلي بالناس، فقال: \"مروا أبا بكر فليصل بالناس فإنكن صواحبات يوسف ﵇\".\nقال: فصلى أَبو بكر بالناس ورسول الله ﷺ حيّ.\nقال الجعفي: فصلى أَبو بكر [بالناس] (^٥) حياة رسول الله ﷺ، والبقية لفظ عبد الصمد.\nوقال عبد الله بن رجاء في حديثه: قال ثلاث مرات: مروا (^٦) أبا بكر يصلي بالناس (^٧)، وفيه: فصلى أَبو بكر ﵁ في حياة رسول الله ﷺ. وفي حديث عبد الصمد: قام أَبو بكر بالناس ورسول الله ﷺ حيّ.\nاختصر [هـ] (^٨) كيلجة.\n⦗٣٨٤⦘ يقال: إن في (هذا الحديث) (^٩) إباحة البكاء في الصلاة وبيان خلافة أبي بكر ﵁ لقول النبيّ ﷺ: \"ليؤمكم أقرؤكم\" (^١٠).\nوقد كان في أصحابه من هو أقرأ منه، وفيهم من هو أرفع وأبين صوتا منه للقراءة، وقد قيل للنبي ﷺ: مُرْ غيره يصلي بالناس فإنّه لا يستطيع، وإنه أسيف، وإنه رقيق، وإنه يبكي في صلاته، فلم يأمر غيره، ولم يرض (^١١) بغيره، فدلّ قوله في خبر أبي مسعود ﵁ حيث قال: \"ولا يؤمنّ\" رجل في سلطانه\" (^١٢) أنَّه الخليفة عليهم بعده. والله أعلم.\n_________\n(^١) \"عباس\" لم يذكر في \"ك\".\n(^٢) هو محمد بن صالح بن عبد الرحمن أَبو بكر البغدادي، المعروف بكيلجة.\n(^٣) هو عبد الله بن رجاء بن عمر الغُدَاني.\n(^٤) هو عبد الملك بن عمير بن سويد اللخمي الكوفي.\n(^٥) \"بالناس\" لم يذكر في \"الأصل\" و\"م\".\n(^٦) \"مروا\" سقطت من \"ط\".\n(^٧) \"بالناس\" لم يذكر في \"ك\" و\"ط\".\n(^٨) الهاء لم تذكر في \"ك\" و\"ط\".\n(^٩) وفي \"ك\" و\"ط\": \"هذه الأحاديث\".\n(^١٠) انظر: تخريجه في الحديث ١٤٠٨ السابق وتخريجه.\n(^١١) وفي \"ك\" و\"ط\": \"ولم يرضى\" وهو خطأ.\n(^١٢) انظر: تخريج الحديث ١٤٠٨ السابق.","vol":"4","page":382},{"text":"<span data-type='title' id=toc-295>باب (^١) بيان إثبات ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في أوائل السور وترك الجهر به (في افتتاح) (^٢) فاتحة الكتاب في الصلاة وفي غيرها (^٣) من السور.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) جاءت كلمة \"افتتاح\" في هامش \"الأصل\"، ورسمت لها علامة لتخريج الساقط أو علامة للحق قبل \"في\"، وموضع العلامة بعدها على الصواب كما أثبتّه، كما في \"ك\" و\"ط\"، أما في \"م\" فأقحمت كلمة \"افتتاح\" بين \"فاتحة الكتاب\" و\"وفي غيرها\".\n(^٣) وفي \"ك\" و\"ط\" \"وغيرها\".","vol":"4","page":385},{"text":"١٦٩٦ - حدثنا علي بن حرب، نا يحيى بن اليمَان (^١)، عن سفيان (^٢)، عن المختار بن فلفل (^٣)، عن أنس ﵁ قال: أَغْفَى النبيّ ﷺ إغفاءة (^٤)، فقال: \"أتدرون أي سورة أنزلت عليّ آنفًا؟ الكوثر (^٥) نهر في الجنة وَعَدَنيه ربي ترده أمتي فيُخْتلَج (^٦) الرجل دوني، فأقول: إنَّه من\n⦗٣٨٦⦘ أمتي فيقال: إنّك لا تدري ما أحدثوا بعدك\" (^٧).\nروى هذا الحديث (^٨) بعض أصحابنا عن علي بن حرب، عن محمد بن فضيل، عن المختار أطول من هذا (^٩).\n_________\n(^١) وفي \"م\" \"اليماني\" وهو خطأ.\n(^٢) هو الثوري.\n(^٣) \"ابن فلفل\" لم يذكر في \"ك\" و\"ط\".\n(^٤) الإغفاء بالغين المعجمة أي النومة الخفيفة. انظر: النهاية ٣/ ٣٧٦، والمصباح المنير ص ١٧١، وحاشية السندي ٢/ ٤٧١.\n(^٥) (ك ١/ ٣٦٥).\n(^٦) قال الجوهري: يقال خلجه يَخلِجُه خلجًا واختلجه إذا جذبه وانتزعه، أي ينتزع ويقتطع. انظر: الصحاح ١/ ٣١١، والنهاية ٢/ ٥٩.\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن علي بن حجر السعدي، عن علي بن مسهر، عن المختار بن فلفل به. انظر: صحيحه، كتاب الصلاة، باب حجة من قال: البسملة آية من أول كل سورة سوى براءة برقم ٥٣، ١/ ٣٠٠.\n(^٨) وفي \"ك\" و\"ط\" \"ورواه\".\n(^٩) لم أقف على تخريجه.","vol":"4","page":385},{"text":"١٦٩٧ - حدثنا الصغاني، نا إسماعيل بن الخليل (^١)، نا علي بن مسهر، أنا المختار بن فلفل، عن أنس بن مالك ﵁ قال: بينا رسول الله ﷺ ذات يوم بين أظهرنا في المسجد إذْ (^٢) أغفى إغفاءة (^٣)، ثم رفع رأسه متبسمًا، فقلنا له: ما أضحكك يا رسول الله؟ قال: \"نزلت عليّ آنفًا سورة، فقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾، ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١) فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢) إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (٣)﴾، ثم قال: \"هل تدرون ما الكوثر\"؟ فقلنا (^٤): الله ورسوله أعلم. قال: \"فإنّه نهر وعدنيه\n⦗٣٨٧⦘ ربي في الجنة عليه حوض ترد (^٥) عليه أمتي يوم القيامة، آنيته عدد نجوم السماء فيختلج العبد منهم، فأقول: ربي (^٦) إنَّه من أمتي\" فيقال: \"إنّك لا تدري ما أحدثوا بعدك\" (^٧).\n_________\n(^١) أَبو عبد الله الخزاز الكوفي.\n(^٢) هكذا في \"ك\" و\"ط\" وصحيح مسلم. وفي \"الأصل\" و\"م\": \"إذا\" وهو خطأ.\n(^٣) الإغفاء بالغين المعجمة أي النومة الخفيفة. انظر: النهاية ٣/ ٣٧٦، والمصباح المنير ص ١٧١، وحاشية السندي ٢/ ٤٧١.\n(^٤) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" و\"ط\" \"قلنا\" بدون الفاء.\n(^٥) وفي \"م\" \"يرد\" بالياء، وهو جائز في مثل هذا، وفي \"الأصل\" بدون نقط.\n(^٦) هكذا في جميع النسخ، وفي صحيح مسلم: \"ربِّ\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- انظر: تخريج الحديث ١٦٩٦ السابق.","vol":"4","page":386},{"text":"١٦٩٨ - حدثنا يوسف بن مسلّم، نا حجاج، حدثني شعبة، سمعت (^١) قتادة، عن أنس ﵁ قال: \"صليت وراء رسول الله ﷺ وأبي بكر، وعمر، وعثمان ﵃ فلم أسمع أحدًا منهم يقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (^٢).\n_________\n(^١) وفي \"ك\" \"عن\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، وابن بشار كلاهما عن غندر، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب حجة من قال لا يجهر بالبسملة برقم ٥٠، ١/ ٢٩٩.\nوأخرجه البخاري -رحمه الله تعالى- عن حفص بن عمر، عن شعبة به. انظر: صحيحه، كتاب الأذان، باب ما يقول بعد التكبير برقم ٧٤٣، ٢/ ٢٦٥، وليس عنده ذكر عثمان ﵁.","vol":"4","page":387},{"text":"١٦٩٩ - حدثنا عيسى بن أحمد، نا بشر بن بكر، حدثني الأوزاعي، قال: كتب إليّ قتادة، قال: حدثني أنس بن مالك ﵁ أنَّه صلى خلف رسول الله ﷺ وأبي بكر، وعمر، وعثمان ﵃ قال فكانوا يستفتحون بِـ\n⦗٣٨٨⦘ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ لا يذكرون: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في أوّل القراءة ولا في آخرها (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن مهران الرازي، عن الوليد بن مسلم، عن الأوزاعي به. انظر: صحيحه، كتاب الصلاة، باب حجة من قال لا يجهر بالبسملة برقم ٥٢، ١/ ٢٩٩.","vol":"4","page":387},{"text":"١٧٠٠ - حدثنا سعد قاضي بيروت، نا دحيم (^١)، نا الوليد، عن الأوزاعي، ح\nوحدثنا يوسف بن مسلّم، عن محمد بن كثير (^٢)، (كلاهما) (^٣)، عن الأوزاعي، عن إسحاق (^٤) إلى قوله: \" ﴿الْحَمْدُ (^٥) لِلَّهِ رَبِّ الْعَالَمِينَ﴾ \" (^٦).\n_________\n(^١) هو أَبو سعيد عبد الرحمن بن إبراهيم بن عمرو الدمشقي.\n(^٢) هو أَبو يوسف محمد بن كثير بن أبي عطاء الصنعاني نزيل المصيصة.\n(^٣) وقعت في جميع النسخ \"عن الأوزاعي كلاهما عن إسحاق\" وهو خطأ الصواب ما أثبته. والله أعلم.\n(^٤) هو ابن عبد الله بن أبي طلحة.\n(^٥) وفي \"ك\" \"بالحمد\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن مهران عن الوليد به. انظر: صحيحه، كتاب الصلاة، باب حجة من قال: لا يجهر بالبسملة ١/ ٣٠٠، والوليد مدلس ولكن قد تابعه محمد بن كثير الصنعاني عن الأوزاعي به. وفي رواية المصنف -رحمه الله تعالى- بيان لفظ رواية إسحاق بن عبد الله بن أبي طلحة، وذلك من فوائده.","vol":"4","page":388},{"text":"١٧٠١ - حدثنا الزعفراني، نا معاذ بن معاذ (^١)،\n⦗٣٨٩⦘ وأَسْباط (^٢)، عن سعيد بن أبي عروبة، عن قتادة، عن أنس ﵁ أنّ النبيّ ﷺ وأبا بكر، وعمر، وعثمان ﵃ كانوا (^٣) يستفتحون (^٤) قراءتهم، قال معاذ (^٥): في صلاتهم بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (^٦).\n_________\n(^١) \"ابن معاذ\" لم يذكر في \"ك\" و\"ط\"، ومعاذ هو العنبري.\n(^٢) هو أسباط بن محمد بن عبد الرحمن أَبو محمد مولى القرشيين.\n(^٣) ووقع في \"ط\" \"كان\" وهو خطأ.\n(^٤) وفي \"ك\" و\"ط\": \"يفتتحون\".\n(^٥) (ك ١/ ٣٦٦).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- انظر: الحديث ١٦٩٩ السابق، وأخرجه النسائي -رحمه الله تعالى- عن عبد الله بن سعيد أبي سعيد الأشج، عن عقبة بن خالد، عن شعبة، وابن أبي عروبة به. انظر: سننه كتاب الافتتاح، باب ترك الجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ برقم ٩٠٦، ٢/ ٤٧٢. وقد ورد هذا الحديث بألفاظ مختلفة: ففي رقم ١٦٩٨ نفي سماع قراءة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾، وفي رقم ١٦٩٩ نفي القراءة، وفي ١٧٠٠ نفي الجهر كما هو عند النسائي. قال الحافظ ابن حجر -رحمه الله تعالى-: وطريق الجمع بين هذه الألفاظ حمل نفي القراءة على نفي السماع، ونفي السماع على نفي الجهر، ويؤيده رواية ابن خزيمة -رحمه الله تعالى- بلفظ \"كانوا يسرّون ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ \" فاندفع بهذا تعليل من أعله بالاضطراب كابن عبد البر -رحمه الله تعالى- لأن الجمع إذا أمكن تعيّن المصير إليه. انظر: صحيح ابن خزيمة برقم ٤٩٨، ١/ ٢٥٠، والتمهيد ٢/ ٢٣٠ - ٢٣١، والفتح ٢/ ٢٦٦، ٢٦٧.","vol":"4","page":388},{"text":"<span data-type='title' id=toc-296>باب النهي عن رفع الإمام صوته بالقرآن (^١) فيما يجهر به (^٢) رفعًا عاليًا، و(^٣) المخافتة به (^٤)، وإيجاب رفع صوته به رفعًا وسطًا بين الجهر والمخافتة وكذلك سائر المصلين، وبيان الخبر المعارَض (^٥) بتفسير الآية.</span>\n_________\n(^١) أقحمت في \"الأصل\" و\"م\" كلمة \"صلاة\" هنا خطأ، ولا معنى لها، فحذفتها. والله أعلم.\n(^٢) وفي \"ك\" و\"ط\" \"فيه\".\n(^٣) سقطت الواو من \"م\".\n(^٤) \"به\" سقطت من \"ك\" و\"ط\".\n(^٥) لعله بمعنى المقابل، والمراد المفسر لها.","vol":"4","page":390},{"text":"١٧٠٢ - حدثنا محمد بن الليث، نا عَبْدان (^١)، عن أبي حمزة (^٢) قراءة عن الأعمش، عن جعفر ابن إياس، عن سعيد بن جبير، عن ابن عباس ﵄ قال: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا (١١٠)﴾ (^٣)، قال: كان النبيّ ﷺ إذا رفع صوته سمعه المشركون فسبُّوا القرآن وما جاء به. وإذا خفض لم يسمعه أصحابه فأُنزل ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا (١١٠) (^٤) (^٥).\n_________\n(^١) هو عبد الله بن عثمان بن جَبَلَة أَبو عبد الرحمن الأزدي.\n(^٢) هو محمد بن ميمون السكّري.\n(^٣) سورة الإسراء آية، ١١٠.\n(^٤) سورة الإسراء آية، ١١٠.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي جعفر محمد بن الصبّاح، وعمرو =\n⦗٣٩١⦘ = الناقد، كلاهما عن هشيم عن أبي بشر جعفر بن إياس به. انظر: صحيحه، كتاب الصلاة، باب التوسط في القراءة في الصلاة الجهرية … الخ برقم ١٤٥، ١/ ٣٢٩.\nوأخرجه البخاري -رحمه الله تعالى- عن يعقوب بن إبراهيم، عن هشيم به. انظر: صحيحه، كتاب التفسير، باب ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، برقم ٤٧٢٢، ٨/ ٢٥٧.","vol":"4","page":390},{"text":"١٧٠٣ - حدثنا النفيلي، نا عثمان بن أبي شيبة، نا جرير (^١)، عن الأعمش، عن جعفر بن إياس بإسناده مثله (^٢).\n_________\n(^١) هو ابن عبد الحميد.\n(^٢) انظر: الحديث ١٧٠٢ السابق وتخريجه. وقد أخرجه أيضًا النسائي -رحمه الله تعالى- عن محمد بن قدامة، عن جرير به. انظر: سننه كتاب الافتتاح، باب قوله ﷿: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، برقم ١٠١٠، ٢/ ٥١٩.","vol":"4","page":391},{"text":"١٧٠٤ - حدثنا أَبو المثنى، نا مسدد، نا أَبو عوانة [¬*]، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس ﵄ قوله: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ قال: نزلت ورسول الله ﷺ (متوارٍ) (^١) بمكة، فكان إذا رفع صوته سمع (^٢) المشركون ذلك، فسبّوا القرآن ومن أنزله. وذكر الحديث (^٣).\n_________\n(^١) هكذا في \"ك\" و\"ط\" وصحيح مسلم، وفي \"الأصل\" و\"م\" \"متوارى\".\n(^٢) هكذا في \"الأصل\" و\"م\". وفي \"ك\" و\"ط\" \"يسمع\".\n(^٣) انظر: تخريج الحديث ١٧٠٢ السابق.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وطبعة دار المعرفة (١٦٦١)، وفي النسخ الخطية (فيض الله: ١/ ق ٢٣٩/ أ، وخدابخش: ق ٣٦٧، وطشقند: ق ٣١٢، وحبيب الله شاه السندي المنسوخة عام ١٣١٨ هـ، وهي منقولة عن نسخة كتبت عام ٦١٥ هـ (والظاهر أنها هي نسخة خدابخش، والله أعلم): ق ٣٣١): أبو عوانة، وهو الوضاح اليشكري، ولعله: هشيم، والله أعلم؛ فالحديث أخرجه البخاري (٧٤٩٠)، والبيهقي في السنن الكبرى (٣٠١١)، وابن المنذر في الأوسط (٢٠١٨)، والحربي في غريب الحديث (٣/ ١٠٥٠) من طريق مسدد، عن هشيم، عن أبي بشر جعفر بن إياس، به، وانظر: تحفة الأشراف (٥٤٥١)، ولا يعرف هذا الحديث من طريق أبي عوانة، عن أبي بشر، به، وإن كان أبو عوانة معروفا بالرواية عن أبي بشر؛ فقد رواه أحمد في مسنده (١٥٥، ١٨٥٣) عن هشيم، عن أبي بشر، به، ومسلم في صحيحه (٤٤٦)، والترمذي في سننه (٣١٤٦)، والنسائي في سننه (١٠١١)، وفي الكبرى (١٠٨٥، ١١٢٣٧)، وابن خزيمة في صحيحه (١٥٨٧) [وعنه ابن حبان في صحيحه (١٧٩٦)]، وابن حبان في صحيحه (٦٥٦٣)، والبيهقي في السنن الكبرى (٣٠٧٠)، وفي الأسماء والصفات (٥٧٥) من طريق هشيم، عن أبي بشر، به، وانظر: إتحاف المهرة (٧٤٣٩)، وهذا الحديث مما فات الحافظ ابن حجر أن يعزوه من هذا الطريق لأبي عوانة في مسنده، ومثل هذا الموضع يثبت كما في الأصول الخطية، لكن ينبغي التنبيه، والله المستعان.","vol":"4","page":391},{"text":"١٧٠٥ - حدثنا يزيد بن سنان، نا يحيى بن سعيد (^١)، نا هشام بن\n⦗٣٩٢⦘ عروة، عن أبيه، عن عائشة ﵂ في قوله: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ [وَلَا تُخَافِتْ بِهَا﴾ (قالت) (^٢): نزل هذا (^٣) في الدعاء (^٤).\n_________\n(^١) هو القطان.\n(^٢) ووقع في جميع النسخ \"قال\" وهو خطأ، والتصويب من صحيح مسلم.\n(^٣) هكذا في \"الأصل\" وفي صحيح مسلم: \"أنزل هذا\"، وفي \"ط\": \"نزلت في الدعاء\"، وفي \"ك\": \"نزلت هذا في الدعاء\"، ثم ضرب على \"هذا\" بخط.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن زكرياء، عن هشام بن عروة به. انظر: صحيحه، كتاب الصلاة باب التوسط في القراءة في الصلاة الجهرية … الخ برقم ١٤٦، ١/ ٣٢٩.\nوأخرجه البخاري -رحمه الله تعالى- عن طلق بن غنام، عن زائدة، عن هشام به.\nانظر: صحيحه، كتاب التفسير، باب ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، برقم ٤٧٢٣، ٨/ ٢٥٧.","vol":"4","page":391},{"text":"١٧٠٦ - حدثنا الصومعي، نا النفيلي (^١)، نا أَبو معاوية، عن هشام بن عروة، عن أبيه، عن عائشة ﵂ في قوله: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ] (^٢) وَلَا تُخَافِتْ بِهَا﴾ قالت في الدعاء (^٣).\n⦗٣٩٣⦘ رواه ابن عيينة، عن هشام، مثله (^٤) [في الدعاء والمسألة] (^٥) (^٦).\n_________\n(^١) لم يتبين لي من هو، هل هو سعيد بن حفص أو عبد الله بن محمد؟\nسعيد بن حفص هو: ابن عُمر النُّفيلي، أَبو عمرو الحرَّاني، قال الحافظ ابن حجر: \"صدوق تغيَّر في آخِر عُمُره\". التَقريب (٢٥٢٣).\nوعبد الله بن محمد هو: ابن علي بن نُفَيْل، أَبو جعفر النُّفَيْلي الحرّاني. \"ثقة حافظ\" انظر: التقريب (ص ١/ ٣٢١).\n(^٢) ما بين المعقوتين سقط من \"م\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي كريب، عن أبي معاوية به. انظر: =\n⦗٣٩٣⦘ = صحيحه، كتاب الصلاة باب التوسط في القراءة في الصلاة الجهرية … الخ ١/ ٣٢٩.\n(^٤) هكذا في \"الأصل\" و\"م\" وفي \"ك\" و\"ط\" \"بمثله\".\n(^٥) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\".\n(^٦) انظر: الحديث ١٧٠٦ السابق وتخريجه، وقال الحافظ ابن حجر -رحمه الله تعالى-: قوله: \"أنزل ذلك في الدعاء\" هكذا أطلقت عائشة ﵂.\nوهو أعم من أن يكون ذلك داخل الصلاة أو خارجها، ورجح الطبري، والنووي وغيرهما حديث ابن عباس ﵄ لأنّه أصح مخرجًا، ولكن يحتمل الجمع بينهما بأنها نزلت في الدعاء داخل الصلاة … انظر: تفسير الطبري ١٥/ ١٨٥، وشرح النووي ٤/ ٣٨٦، وتفسير ابن كثير ٣/ ٧٢، والفتح ٨/ ٢٥٨.","vol":"4","page":392},{"text":"<span data-type='title' id=toc-297>باب (^١) بيان الدليل على إيجاب إعادة الصلاة لمن لم يقرأ فيها بفاتحة الكتاب فصاعدًا، وما يعارضه من الخبر المبيّن، وعلى إجازة الصلاة إذا قرأ فاتحة الكتاب وحده </span>(^٢).\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) هكذا في جميع النسخ وهو خطأ، والصواب \"وحدها\"؛ لأن الضمير للفاتحة.","vol":"4","page":394},{"text":"١٧٠٧ - حدثنا محمد بن إسماعيل الصائغ (^١)، نا الحميدي، نا سفيان، نا الزهري (^٢)، سمع محمود بن الربيع ﵁ أنَّه سمع عبادة بن الصامت ﵁ يقول: قال (^٣) رسول الله ﷺ: \"لا صلاة لمن لم يقرأ بفاتحة (^٤) الكتاب\" (^٥).\n_________\n(^١) وفي \"الأصل\" \"الصانع\" وهو خطأ.\n(^٢) وفي \"م\" الترمذي وهو خطأ.\n(^٣) وفي \"م\" \"يا\" وهو خطأ.\n(^٤) (ك ١/ ٣٦٧).\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، ثلاثتهم، عن سفيان بن عيينة به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٣٤، ١/ ٢٩٥.\nوأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن سفيان به. انظر: صحيحه، كتاب الأذان، باب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر وما يجهر فيها وما يخافت، برقم ٧٥٦، ٢/ ٢٧٦.","vol":"4","page":394},{"text":"١٧٠٨ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن محمود بن الربيع، عن عبادة بن الصامت ﵁ قال: قال رسول الله ﷺ: \"لا صلاة لمن لم يقرأ بأم القرآن فصاعدًا\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، وعبد بن حميد، كلاهما عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٣٧، ١/ ٢٩٦. وهو في المصنف برقم ٢٦٢٣، ٢/ ٩٣.","vol":"4","page":395},{"text":"١٧٠٩ - حدثنا عباس الدوري، نا يعقوب بن إبراهيم بن سعد، نا أبي، عن صالح، عن ابن شهاب أنّ محمود بن الربيع ﵁ الذي مجّ رسول الله ﷺ في وجهه من بئرهم أخبره، أنّ (^١) عبادة بن الصامت ﵁ أخبره، أنّ رسول الله ﷺ قال: \"لا صلاة لمن لم يقرأ بأم القرآن\" (^٢).\n_________\n(^١) وفي \"م\" \"ابن\" وهو خطأ.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن الحسن بن علي الحلواني، عن يعقوب بن إبراهيم بن سعد به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ، برقم ٣٦، ١/ ٢٩٥.","vol":"4","page":395},{"text":"١٧١٠ - حدثنا يونس [بن عبد الأعلى] (^١)، أنا ابن وهب، أخبرني يونس، عن ابن شهاب، أخبرني محمود بن الربيع، أنَّه سمع عبادة ﵁ يقول: قال رسول الله ﷺ: \"لا صلاة لمن لم يقرأ بأم القرآن\" (^٢) (^٣).\n_________\n(^١) الزيادة من \"ك\" و\"ط\".\n(^٢) ووقع في \"م\" \"بأم الكتاب\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر، وحرملة بن يحيى كلاهما عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل =\n⦗٣٩٦⦘ = ركعة … الخ، برقم ٣٥، ١/ ٢٩٥.","vol":"4","page":395},{"text":"١٧١١ - حدثنا يزيد بن سنان، نا يحيى بن أبي الحجاج (^١)، عن ابن جريج، عن عطاء (^٢)، عن أبي هريرة ﵁ قال: في كل صلاة قراءة، فما أسمعنا رسولُ الله ﷺ أسمعناكم، وما أخفى عنّا أخفينا عنكم؛ سمعته يقول: \"لا صلاة إلا بفاتحة الكتاب\" (^٣).\n_________\n(^١) هو أَبو أيوب المنقري البصري.\n(^٢) هو ابن أبي رباح.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وزهير بن حرب كلاهما عن إسماعيل بن إبراهيم، عن ابن جريج به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٤٣، ١/ ٢٩٧.\nوأخرجه البخاري -رحمه الله تعالى- عن مسدد، عن إسماعيل بن إبراهيم به. انظر: صحيحه، كتاب الأذان، باب القراءة في الفجر برقم ٧٧٢، ٢/ ٢٩٤.\nوفي رواية المصنف زيادة \"لا صلاة إلا بفاتحة الكتاب\" وذلك من فوائده.","vol":"4","page":396},{"text":"١٧١٢ - حدثنا الدبري، عن عبد الرزاق، عن ابن جريج بمثله (^١).\n_________\n(^١) انظر: الحديث ١٧١١ السابق وتخريجه وهو في المصنف برقم ٢٦٢٢، ٢/ ٩٣.","vol":"4","page":396},{"text":"١٧١٣ - حدثنا بشر بن موسى، نا الحميدي، نا سفيان، عن ابن جريج، عن عطاء سمعت أبا هريرة ﵁ يقول: فذكر مثله (^١) (^٢).\nرواه أَبو أسامة عن حبيب بن الشهيد (^٣)، عن عطاء، عن\n⦗٣٩٧⦘ أبي هريرة ﵁ أنّ النبيّ ﷺ قال: \"لا صلاة إلا بقراءة\". [قال أَبو هريرة] (^٤): فما أعلن رسول الله ﷺ أعلنّاه لكم، وما أخفاه أخفيناه لكم (^٥).\n_________\n(^١) وفي \"ك\" و\"ط\": \"بمثله\".\n(^٢) انظر: الحديث ١٧١١ السابق وتخريجه.\n(^٣) أَبو محمد الأزدي البصري.\n(^٤) ما بين المعقوفتين سقط من \"الأصل\" و\"م\".\n(^٥) وقد أخرج مسلم ﵀ ما علقه المصنف هنا عن محمد بن عبد الله بن نمير، عن أبي أسامة به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٤٢، ١/ ٢٩٧.\nقال الحافظ ابن حجر: قال الإمام الدارقطني: المحفوظ عن أبي أسامة وقفه كما رواه أصحاب ابن جريج، ولم أقف على كلام الدارقطني هذا لا في علله ولا في سننه. اهـ ثم قال الحافظ ابن حجر: قوله في الحديث: \"ما أسمعنا وما أخفى عنا\" يشعر بأن جميع ما ذكره أَبو هريرة ﵁ متلقى عن النبي ﷺ فيكون للجميع حكم الرفع. اهـ\nوبذلك ينتفى ما ذكره الدارقطني من عدم رفعه. والله أعلم انظر: الفتح ٢/ ٢٩٤.","vol":"4","page":396},{"text":"١٧١٤ - حدثنا مهدي بن الحارث، أنا يحيى بن يحيى، أنا يزيد بن زريع، عن حبيب المعلم، عن عطاء، قال: قال أَبو هريرة ﵁: في كل صلاة قراءة، فما أسمعنا النبيُّ ﷺ أسمعناكم (^١)، وما أخفاه منّا أخفيناه منكم (^٢)، من قرأ بأمّ القرآن أجزأت عنه، ومن زاد فهو أفضل (^٣) (^٤).\n_________\n(^١) هكذا في \"الأصل\" و\"م\"، وصحيح مسلم، وفي \"ك\" و\"ط\" \"أسمعناه\".\n(^٢) وفي \"م\" \"أخفينكم\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة برقم ٤٤، ١/ ٢٩٧.\n(^٤) بهامش \"ك\" \"بلغ علي بن محمد الميداني قراءة على سيدنا قاضي القضاة -أيده الله تعالى- في المجلس الحادي عشر، ولله الحمد والمنة\".","vol":"4","page":397},{"text":"<span data-type='title' id=toc-298>باب (^١) ذكر الأخبار التي تُبيّن أنّ الإمام والمأموم يجب عليهم قراءة فاتحة الكتاب، وأن من لم يقرأها (^٢) كانت صلاته ناقصة، والدليل على أن من لم يقرأها كما بيّنه رسول الله ﷺ (^٣) بتمامها (^٤) كانت صلاته ناقصة، ووجب عليه إعادتها، وبيان ثواب قارئها </span>(^٥).\n_________\n(^١) \" باب\" لم يذكر في \"ك\" و\"ط\".\n(^٢) \"ها\" لم تذكر في \"ك\" و\"ط\".\n(^٣) (ك ١/ ٣٦٨).\n(^٤) \"بتمامها\" لم يذكر في \"ك\" و\"ط\".\n(^٥) وفي \"ط\" \"قراءتها\".","vol":"4","page":398},{"text":"١٧١٥ - حدثنا محمد بن يحيى، قال: وفيما قرأت على عبد الله بن نافع (^١)، وحدثنيه مطرّف بن عبد الله، عن مالك بن أنس، ح\nوأخبرنا يونس بن عبد الأعلى، أنا ابن وهب، أن مالكًا (^٢) حدثه، عن العلاء بن عبد الرحمن أنَّه سمع أبا السائب (^٣) مولى هشام بن زهرة يقول: سمعت أبا هريرة ﵁ يقول: قال رسول الله ﷺ: \"من صلى صلاة ولم يقرأ\n⦗٣٩٩⦘ فيها بأم القرآن فهي خِدَاج، هي خِدَاج (^٤)، هي خِدَاج غير تمام\" فقلت: يا أبا هريرة، إنّي أحيانًا أكون وراء الإمام؟ قال: فغمز ذراعي وقال: اقرأ بها في نفسك يا فارسي (^٥)، إنّي (^٦) سمعت رسول الله ﷺ يقول: \"قال الله: قسمت الصلاة بيني وبين عبدي نصفين، فنصفها لي ونصفها لعبدي\"، يقول العبد: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾، يقول الله: *\"حمدني عبدي\" يقول العبد: ﴿الرَّحْمَنِ الرَّحِيمِ (٣)﴾، يقول الله: \"أثنى عليّ عبدي\" يقول العبد: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾، يقول الله: \"مجّدني عبدي\" وهذه الآية بيني وبين عبدي\" يقول العبد: * (^٧) ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾، \"فهو بيني وبين عبدي ولعبدي (ما سأل) (^٨)، يقول العبد: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (٧)﴾، \"فهؤلاء لعبدي ولعبدي ما سأل\" (^٩).\n_________\n(^١) أَبو محمد الصائغ المدني.\n(^٢) وفي \"ك\" \"ط\" و\"م\" \"مالك\".\n(^٣) قيل اسمه عبد الله بن السائب وزهرة -بضم الزاي وسكون الهاء وفتح الراء ثم الهاء- انظر: توضيح المشتبه ٤/ ٢٣١٠.\n(^٤) الخداج النقصان مثل خداج الناقة إذا ولدت ولدًا ناقص الخلق أو لغير تمام. انظر: غريب الحديث ١/ ٦٥، والصحاح ١/ ٣٠٨.\n(^٥) وهو أَبو السائب الراوي عن أبي هريرة هذا الحديث.\n(^٦) وفي \"ك\" \"فإنّي\".\n(^٧) ما بين النجمين سقط من \"م\".\n(^٨) ووقع في \"م\": \"ما شاء\" وهو خطأ.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن مالك بن أنس به.\nانظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم =\n⦗٤٠٠⦘ = ٣٩، ١/ ٢٩٦. وهو في الموطأ رواية الليثي كتاب الصلاة، باب القراءة خلف الإمام فيما لا يجهر فيه بالقراءة، برقم ٣٩، ١/ ٨٤. وفي رواية المصنف -رحمه الله تعالى- سياق لفظ مالك، وذلك من فوائده.","vol":"4","page":398},{"text":"١٧١٦ - حدثنا الحسن بن أبي الربيع الجرجاني (^١)، أنا عبد الرزاق، أنا مالك، عن العلاء بن عبد الرحمن أنَّه سمع أبا السائب مولى هشام بن زهرة (حدثه) (^٢) أنَّه سمع أبا هريرة ﵁ يقول: قال رسول الله ﷺ مثله (^٣).\n_________\n(^١) هو الحسن بن يحيى بن الجعد أَبو علي الجرجاني -بضم الجيم وسكون الراء وبالجيم المفتوحة وبالنون بعد الألف- نسبة إلى مدينة جرجان، مات سنة ٢٦٣ هـ روى له ابن ماجه، قال ابن أبي حاتم: سمعت منه مع أبي وهو صدوق وذكره ابن حبان في الثقات، وقال الذهبي وابن حجر: صدوق. انظر: الجرح والتعديل ٣/ ٤٤، والثقات ٨/ ١٨٠، واللباب ١/ ٢٧٠، وتهذيب الكمال ٦/ ٣٣٤، والكاشف ١/ ٣٣٠، والتقريب، ص ١٦٤.\n(^٢) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٣) انظر: تخريج الحديث ١٧١٥ السابق، وهو في المصنف برقم ٢٧٦٨، ٢/ ١٢٨.","vol":"4","page":400},{"text":"١٧١٧ - حدثنا محمد بن يحيى، وإسحاق (الدبري) (^١)، قالا: نا عبد الرزاق، عن ابن جريج، قال: أخبرني العلاء بن عبد الرحمن، أنّ (^٢) أبا السائب أخبره أنَّه سمع أبا هريرة ﵁ يقول: قال رسول الله ﷺ: \"من صلى (صلاة) (^٣)، ولم يقرأ فيها بأم القرآن فهي\n⦗٤٠١⦘ خداج، (خداج) (^٤)، ثلاثًا، غير تمام\" (^٥).\n_________\n(^١) ما بين القوسين لم يذكر في \"ك\" و\"ط\".\n(^٢) وفي \"م\" \"ابن\" وهو خطأ.\n(^٣) ما بين القوسين سقط من \"ك\" و\"الأصل\" و\"م\".\n(^٤) ما بين القوسين لم يذكر في \"م\".\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٤٠، ١/ ٢٩٧. وهو في المصنف برقم ٢٧٦٧، ٢/ ١٢٨.","vol":"4","page":400},{"text":"١٧١٨ - حدثنا ابن أبي رجاء، نا وكيع، نا شعبة، عن العلاء، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ (^١): \"كل صلاة لا يقرأ فيها بفاتحة الكتاب فهي خداج غير تمام\". قال: قلت: فإن كنت خلف الإمام؟ قال: فأخذ بيدي وقال: اقرأ في نفسك يا فارسيّ (^٢).\n_________\n(^١) (ك ١/ ٣٦٩).\n(^٢) انظر: تخريج الحديث ١٧١٧ السابق، وأخرجه الإمام أحمد، وابن خزيمة، وابن حبان كلهم من طرق عن شعبة به. انظر: صحيح ابن خزيمة برقم ٤٩٠، ١/ ٢٤٨، وصحيح ابن حبان برقم ١٧٨٩، ٥/ ٩١، والمسند ٢/ ٤٥٧.","vol":"4","page":401},{"text":"١٧١٩ - [حدثنا عباس الدوري، عن سعيد بن عامر، عن شعبة بإسناده وقع إليّ غير مرفوع] (^١).\n_________\n(^١) ما بين المعقوفتين لم يذكر في \"الأصل\" و\"م\"، وأخرجه الطحاوي في مشكل الآثار من طريق سعيد بن عامر به مرفوعا. انظر: مشكل الآثار ٢/ ٢٣.","vol":"4","page":401},{"text":"١٧٢٠ - حدثنا أَبو الأزهر، نا سعيد بن عامر، عن شعبة بإسناده مرفوع بنحوه قال (^١): قلت: يا أبا هريرة، إنيّ أكون فذكر نحوه (^٢).\n_________\n(^١) \"قال\" لم يذكر في \"ك\".\n(^٢) وفي \"ك\" \"بنحوه\". انظر: الحديث ١٧١٩ السابق وتخريجه.","vol":"4","page":401},{"text":"١٧٢١ - حدثنا أَبو إسماعيل الترمذي، نا الحميدي، نا سفيان وعبد العزيز بن أبي حازم، وعبد العزيز [بن محمد] (^١) الدراوردي، قالوا: نا العلاء، عن أبيه، عن أبي هريرة ﵁ عن النبي ﷺ قال: \"كل صلاة لا يقرأ فيها بفاتحة الكتاب فهي خداج، فهي خداج\". قال عبد الرحمن: فقلت لأبي هريرة: فإنّي أسمع قراءة الإمام فغمزني بيده، فقال: اقرأ يا فارسيّ -أو ابن الفارسي- في نفسك (^٢).\nأحسب [أنّ] (^٣) الزيادة للدراوردي (^٤).\n_________\n(^١) الزيادة من \"ك\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- مطولًا عن إسحاق بن إبراهيم الحنظلي، عن سفيان بن عيينة به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٣٨، ١/ ٢٩٦.\nوأخرجه ابن حبان. ﵀. عن الفضل بن الحباب الجمحي، عن القعنبي، عن عبد العزيز بن محمد الدراوردي به. انظر: صحيحه، كتاب الصلاة، باب صفة الصلاة برقم ١٧٩٥، ٥/ ٩٦، ومسند الحميدي برقم ٩٧٤. وعند ابن حبان: \"يا ابن الفارسي\" بدون شك.\n(^٣) \"أنّ\" لم تذكر في \"الأصل\" و\"م\". وموقع هذا الحديث في \"ك\" بعد الحديث ١٧٢٢ التالي.\n(^٤) إن كان يقصد بها قول عبد الرحمن قلت لأبي هريرة ﵁ … الخ فلا يستقيم ذلك؛ لأنّه موجود في رواية سفيان أيضًا. والله أعلم.","vol":"4","page":402},{"text":"١٧٢٢ - حدثنا محمد بن يحيى (^١)، نا إسماعيل بن أبي أُوَيْس (^٢)، عن\n⦗٤٠٣⦘ أبيه (^٣)، عن العلاء بن عبد الرحمن سمعت من أبي ومن أبي السائب جميعًا وكانا جليسين لأبي هريرة ﵁ قالا: قال أَبو هريرة، قال رسول الله ﷺ. وذكر الحديث أتمّ منه (^٤).\n_________\n(^١) هو الذهلي.\n(^٢) هو إسماعيل بن عبد الله بن عبد الله بن أويس أَبو عبد الله المدني.\n(^٣) هو أَبو أويس عبد الله بن عبد الله بن أويس المدني.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أحمد بن جعفر المعقري، عن النضر بن محمد، عن أبي أويس به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٤١، ١/ ٢٩٧.","vol":"4","page":402},{"text":"١٧٢٣ - حدثنا يونس بن حبيب، نا أَبو داود، نا هشام الدستوائي، عن قتادة، عن يونس بن جبير (^١)، عن حِطَّان بن عبد الله الرقاشي (^٢)، أنّ الأشعريّ صلى بأصحابه صلاة، فلما جلس في صلاته قال رجل من القوم خلفه: أقرّت الصلاة بالبر والزكاة، فلما قضى الأشعري صلاته قال: أيكم القائل كلمة كذا وكذا؟ فأرَمَّ (^٣) القوم، فقال لي: يا حِطّان، لعلك قلتها. قلت ما قلتها ولقد رهبت أن تَبْكَعَنِي (^٤)\n⦗٤٠٤⦘ بها. فقال الأشعري: أما تعلمون ما تقولون في صلاتكم؟ إنّ رسول الله ﷺ خطبنا فعلّمنا سنّتنا، وبيّن لنا صلاتنا فقال: \"أقيموا صفوفكم، ثم ليؤمكم أحدكم، فإذا كبر الإمام فكبروا، وإذا قرأ ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (٧)﴾، فقولوا: آمين، يُجِبْكم الله، فإذا ركع فاركعوا، فإنّ الإمام يركع (^٥) قبلكم، ويرفع قبلكم، قال نبي الله ﷺ: فتلك بتلك، وإذا (^٦) قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك (^٧) الحمد، يسمع الله لكم، فإنّ الله قال على لسان نبيّه ﷺ[سمع الله لمن حمده] (^٨)، فإذا كبر وسجد، فكبروا واسجدوا فإنّ الإمام يسجد قبلكم ويرفع قبلكم، قال نبي الله ﷺ فتلك بتلك، فإذا كان عند القعدة فليكن من أول قول أحدكم التحيات الطيبات الصلوات لله، السلام عليك أيها النبيّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأن محمدًا عبده ورسوله\" (^٩).\n_________\n(^١) أَبو غَلّاب الباهلي البصري.\n(^٢) حِطّان -بكسر الحاء المهملة وتشديد المهملة وبعد الألف نون- والرَقَاشي -بفتح الراء والقاف المخففة وفي آخرها شين معجمة نسبة إلى امرأة اسمها رقاش بنت قيس كثر أولادها فنسبوا إليها. انظر: اللباب ٢/ ٣٣، والتقريب، ص ١٧١.\n(^٣) يقال: أرمّ القوم أي سكتوا ولم يجيبوا، ويروى بالزاي وتخفيف الميم فأزم وهو بمعناه.\nانظر: الصحاح ٥/ ١٩٣٧، والنهاية ٢/ ٢٦٧.\n(^٤) يقال: بكعه بكعًا إذا استقبله بما يكره، وهو نحو التقريع. انظر: الصحاح ٣/ ١١٨٨، والنهاية ١/ ١٤٩.\n(^٥) (ك ١/ ٣٧٠).\n(^٦) وفي \"ك\" \"فإذا قال\".\n(^٧) هكذا في \"الأصل\" و\"ك\" وصحيح مسلم. وفي \"م\" \"ولك الحمد\" بالواو.\n(^٨) ما بين المعقوفتين من مسلم ومسند أبي داود الطيالسي، والسياق يقتضيه. والله أعلم.\n(^٩) وقد أخرجه مسلم -رحمه الله تعالى- عن سعيد بن منصور، وقتيبة بن سعيد، وأبي كامل الجحدري، ومحمد بن عبد الملك الأموي أربعتهم، عن أبي عوانة، عن قتادة به.\nانظر: صحيحه، كتاب الصلاة، باب التشهد في الصلاة، برقم ٦٢، ١/ ٣٠٣، وهو في مسند الطيالسي ص ٧٠.","vol":"4","page":403},{"text":"١٧٢٤ - حدثنا سليمان بن سيف، نا سعيد بن عامر، عن سعيد بن أبي عروبة، عن قتادة، عن يونس بن جبير، عن حطان بن عبد الله الرقاشي، قال: صلى أَبو موسى إحدى صلاتي العشاء، فقال رجل من القوم: أقرّت الصلاة بالبر والزكاة، فلما قضى أَبو موسى الصلاة (^١)، قال: أيكم القائل كلمة كذا وكذا (^٢)؟ وذكر حديثه في هذا الباب (^٣).\n_________\n(^١) وفي \"م\" \"إحدى صلاتي العشاء\".\n(^٢) وفي \"م\" \"كلمة وكذا وكذا\". وهو خطأ.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن أبي أسامة، عن سعيد به. انظر: صحيحه، كتاب الصلاة، باب التشهد في الصلاة برقم ٦٣، ١/ ٣٠٤، وسعيد من الذين اختلطوا في آخر أعمارهم ولكن قد توبع في هذا الحديث. والله أعلم.","vol":"4","page":405},{"text":"١٧٢٥ - وحدثنا (^١) الصغاني (^٢)، نا عفان، ح\nوحدثنا يزيد بن سنان، نا حبّان بن هلال، ح\nوحدثنا أَبو أمية نا أَبو الوليد وعفان قالوا: نا همام، عن قتادة، وذكروا حديثهم في هذا الباب (^٣).\n_________\n(^١) هكذا في \"الأصل\" و\"م\"، وفي \"ك\" بدون واو.\n(^٢) في \"م\" \"الصاغاني\".\n(^٣) انظر: الحديث ١٧٢٤ السابق وتخريجه، ولم أقف على من أخرجه من طريق همام.","vol":"4","page":405},{"text":"١٧٢٦ - حدثنا أَبو أمية، والصاغاني (^١)، قالا: نا عفان، نا\n⦗٤٠٦⦘ أَبو عوانة، عن قتادة، ح\nوحدثنا حمدان بن علي، نا سَهْلُ بن بَكَّار (^٢)، نا أبان (^٣)، عن قتادة، ح\nوحدثنا أَبو الأزهر، وإسحاق [الدبري] (^٤)، عن عبد الرزاق، عن معمر، عن قتادة، ح\nوحدثنا يزيد بن سنان، وفضلك قالا: نا نصر، نا أبي، نا شعبة (^٥)، قال، قال لي قتادة: عند أهل الكوفة مثل هذا الحديث، ثم حدث بحديث يونس بن جبير، عن حِطّان بن عبد الله، عن أبي موسى ﵁، والباقون ذكروا حديثهم عن قتادة بطوله، وبعضهم يزيد على بعض (^٦).\n_________\n(^١) وفي \"ك\" الصغاني.\n(^٢) أَبو بشر البصري المكفوف مات سنة ٢٢٧ هـ، خ د س، وثقه أَبو حاتم، والدارقطني، وذكره ابن حبان في الثقات، وقال: ربما وهم وأخطأ، وقال الحافظ ابن حجر: ثقة ربما وهم له في البخاري حديثان توبع فيهما. انظر: الجرح والتعديل ٤/ ١٩٤، والثقات ٨/ ٢٩١، وتهذيب الكمال ١٢/ ١٧٤، وهدي الساري ص ٤٣٢، والتقريب، ص ٢٥٧.\n(^٣) هو ابن يزيد العطار.\n(^٤) الزيادة من \"ك\".\n(^٥) وفي \"م\" \"نصر بن أبي شعبة\" وهو خطأ. وهو نصر -بالصاد المهملة- ابن علي بن نصر بن صهبان أَبو عمرو الجهضمي، البصري الصغير. انظر: التقريب، ص ٥٦١.\n(^٦) انظر: تخريج الحديث ١٧٢٣ السابق، وأخرجه مسلم أيضًا، عن إسحاق بن إبراهيم، وابن أبي عمر كلاهما عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة باب التشهد في الصلاة برقم ٦٤، ١/ ٣٠٥، وهو في المصنف برقم ٣٠٦٥، ٢/ ٢٠١.","vol":"4","page":405},{"text":"١٧٢٧ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، أخبرني يونس، عن الزهري، أخبرني سعيد بن المسيب وأبو سلمة أنّ أبا هريرة ﵁ قال: سمعت (^١) رسول الله ﷺ يقول: \"إذا أمّن الإمام فأمّنوا فإنّ الملائكة تؤمن، فمن وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه\" (^٢).\n_________\n(^١) (ك ١/ ٣٧١).\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب التسميع والتحميد، والتأمين برقم ٧٣، ١/ ٣٠٧.","vol":"4","page":407},{"text":"١٧٢٨ - حدثنا الميموني، نا أحمد بن شبيب (^١)، نا أبي (^٢)،\n⦗٤٠٨⦘ نا (^٣) يونس، عن الزهري، بمثله (^٤).\n_________\n(^١) هو أحمد بن شبيب بن سعيد الحَبَطي البصري مات سنة ٢٢٩ هـ خ س، وثقه أَبو حاتم الرازي، وذكره ابن حبان في الثقات، وقال ابن عدي -كما ذكره الحافظ في التهذيب ولم أجده في الكامل-: قبله أهل العراق ووثقوه، وقال الأزدي منكر الحديث غير مرضى. قلت (أي الحافظ ابن حجر): لا عبرة بقول الأزدي لأنّه هو ضعيف، فكيف يعتمد في تضعيف الثقات؟ وقال في التقريب: صدوق. انظر: الجرح والتعديل ٢/ ٥٤، والثقات ٨/ ١١، وتهذيب الكمال ١/ ٣٢٧، والميزان ١/ ١٠٣، والتهذيب ١/ ٣٤، وهدي الساري ص ٤٠٥، والتقريب، ص ٨٠.\n(^٢) هو شبيب بن سعيد أَبو سعيد الحبطي البصري مات سنة ١٨٦ هـ، خ س، قال ابن المديني: ثقة وكتابه صحيح، وقال أَبو حاتم: كان عنده كتب يونس بن يزيد وهو صالح الحديث لا بأس به، وقال أَبو زرعة: لا بأس به، وقال ابن عدي: وله عن يونس نسخة الزهري، وهي أحاديث مستقيمة، وحدث عنه ابن وهب أحاديث مناكير. وقال الإمام الذهبي: صدوق، وقال الحافظ ابن حجر: لا بأس بحديثه من رواية ابنه أحمد عنه لا من رواية ابن وهب. انظر: الجرح والتعديل ٤/ ٣٥٩، والكامل =\n⦗٤٠٨⦘ = ٤/ ٣٠، وتهذيب الكمال ١٢/ ٣٦٠، والكاشف ١/ ٤٧٩، والتقريب، ص ٢٦٣.\n(^٣) وفي \"ك\" \"أبنا\".\n(^٤) انظر: الحديث ١٧٢٧ السابق وتخريجه.","vol":"4","page":407},{"text":"١٧٢٩ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب أن مالكًا (^١) حدثه عن ابن شهاب، عن ابن المسيب، وأبي سلمة بن عبد الرحمن، أخبراه عن أبي هريرة ﵁ أنّ النبيّ ﷺ قال: \"إذا أمّن الإمام فأمّنوا، فإنّه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه\".\nقال ابن شهاب: وكان رسول الله ﷺ يقول: \"آمين\" (^٢).\n_________\n(^١) وفي جميع النسخ \"مالك\"، ومضبب عليها في \"الأصل\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن يحيى بن يحيى، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب التسميع والتحميد، والتأمين، برقم ٧٢، ١/ ٣٠٧.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك به. انظر: صحيحه، كتاب الأذان، باب جهر الإمام بالتأمين برقم ٧٨٠، ٢/ ٣٠٦.\nوهو في الموطأ -رواية الليثي- كتاب الصلاة باب ما جاء في التأمين خلف الإمام ١/ ٨٧.","vol":"4","page":408},{"text":"١٧٣٠ - حدثنا أَبو إسماعيل الترمذي (^١)، نا الحميدي، نا سفيان، عن الزهري، عن سعيد (^٢) بن المسيب، عن أبي هريرة ﵁ قال: قال النبي ﷺ: \"إذا أمّن القارئ فأمّنوا، فمن وافق تأمينُه تأمين الملائكة غفر\n⦗٤٠٩⦘ له ما تقدّم من ذنبه\" (^٣).\n_________\n(^١) النسبة لم تذكر في \"ك\".\n(^٢) \"سعيد\" لم يذكر في \"ك\".\n(^٣) انظر: الحديث ١٧٢٧ السابق وتخريجه، وأخرجه البخاري -رحمه الله تعالى- عن علي بن عبد الله، عن سفيان بن عيينة به. انظر: صحيحه، كتاب الدعوات، باب التأمين، برقم ٦٤٠٢، ١١/ ٢٠٣.","vol":"4","page":408},{"text":"١٧٣١ - حدثنا أَبو أمية، نا خالد بن مخلد، نا سليمان بن بلال، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"إذا قال الإمام: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (٧)﴾، فقال مَنْ خلفه: آمين، فوافق تأمين الملائكة قول أهل السماء غفر له ما تقدم من ذنبه، وإذا قال الإمام: سمع الله لمن حمده، فقال من خلفه: اللهم ربنا لك الحمد، فوافق قولَ أهل السماء غفر له ما تقدم من ذنبه\" (^١).\n_________\n(^١) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن يعقوب بن عبد الرحمن عن سهيل به. انظر: صحيحه، كتاب الصلاة، باب التسميع والتحميد والتأمين برقم ٧١، ٧٦، ١/ ٣٠٦ - ٣٠٧. وأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن مسلمة عن مالك عن سمي مولى أبي بكر عن أبي صالح به. انظر: صحيحه، كتاب الأذان، باب جهر المأموم بالتأمين برقم ٧٨٢، ٢/ ٣١١.","vol":"4","page":409},{"text":"١٧٣٢ - حدثنا الصومعي، نا عمرو بن عون (^١)، أنا خالد يعني ابن عبد الله (^٢)، عن سهيل بن أبي صالح (^٣)،\n⦗٤١٠⦘ بإسناده مثله (^٤).\n_________\n(^١) أَبو عثمان الواسطي البزاز.\n(^٢) الواسطي.\n(^٣) \"صالح\" سقط من \"م\".\n(^٤) انظر: الحديث ١٧٣١ السابق وتخريجه.","vol":"4","page":409},{"text":"١٧٣٣ - حدثنا الربيع بن سليمان، وصالح بن عبد الرحمن بن عمرو بن الحارث، قالا: نا حجاج بن إبراهيم (^١)، نا ابن وهب، عن عمرو أنّ أبا يونس حدثه عن أبي هريرة ﵁ أنّ النبي ﷺ قال: \"إذا قال أحدكم في صلاته: آمين، والملائكة في السماء آمين فوافق إحداهما الأخرى غفر له ما تقدم من ذنبه\" (^٢).\n_________\n(^١) هو الأزرق.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن حرملة بن يحيى، عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب التسميع والتحميد، والتأمين برقم ٧٤، ١/ ٣٠٧.\nوأخرجه البخاري -رحمه الله تعالى- عن عبد الله بن يوسف، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ به. انظر: صحيحه، كتاب الصلاة، باب فضل التأمين برقم ٧٨١، ٢/ ٣١٠.","vol":"4","page":410},{"text":"١٧٣٤ - حدثنا السلمي، نا عبد الرزاق، أنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أَبو هريرة ﵁ قال: قال رسول الله ﷺ (^١): \"إذا قال أحدكم آمين والملائكة في السماء: آمين (^٢) فوافق إحداهما الأخرى غفر (له) (^٣) ما تقدم\n⦗٤١١⦘ من ذنبه\" (^٤).\n_________\n(^١) (ك ١/ ٣٧٢).\n(^٢) وفي \"ك\" \"والملائكة آمين في السماء\".\n(^٣) هكذا في \"ك\" والمصنف وسنن البيهقي من طريق عبد الرزاق، وفي \"الأصل\" و\"م\" =\n⦗٤١١⦘ = \"لهما\" وهو خطأ.\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن رافع، عن عبد الرزاق به. انظر: صحيحه، كتاب الصلاة، باب التسميع، والتحميد، والتأمين ١/ ٣٠٧.\nوهو في المصنف برقم ٢٦٤٥، ٢/ ٩٧. وكتب في هامش \"الأصل\" هنا \"آخر الجزء الخامس، وأوّل السادس\".","vol":"4","page":410},{"text":"<span data-type='title' id=toc-299>باب (^١) بيان إجازة القراءة خلف الإمام، والدليل على إيجابه فيما لا يجهر فيه إلى أن يركع، وإيجاب الإنصات للإمام (^٢) إذا جهر بالقراءة، وما يعارضه من الخبر الدالّ على إيجاب القراءة بفاتحة (^٣) الكتاب خلفه وإن جهر.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) وفي \"ك\" \"بالإمام\" وهو خطأ.\n(^٣) وفي \"ك\" \"لفاتحة الكتاب\".","vol":"4","page":412},{"text":"١٧٣٥ - حدثنا عمار بن رجاء، نا أَبو داود، نا شعبة، عن قتادة، قال: سمعت زُرَارة بن أوفى (^١) يحدث عن عمران بن حصين ﵁ قال: صلى بنا رسول الله ﷺ صلاة الظهر، فلما صلّى قال: \"أيّكم قرأ ﴿سَبِّحِ (^٢) اسْمَ رَبِّكَ الْأَعْلَى﴾؟ \" فقال رجل: أنا. فقال رسول الله (^٣) ﷺ: \"قد عرفت أن رجلًا يخالجنيها\" (^٤).\nقال شعبة: فقلت لقتادة: كأنه كرهه؟ قال: لو كرهه نهى عنه (^٥).\n_________\n(^١) زرارة -بزاي مضمومة وراءين مفتوحتين بينهما ألف- أَبو حاجب البصري. انظر التقريب، ص ٢١٥.\n(^٢) وفي \"ك\" بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾.\n(^٣) هكذا في \"ك\". وفي \"الأصل\" \"يا رسول الله\" وهو خطأ.\n(^٤) خالجنيها أي نازعنيها وأصل الخلج الجذب والنزع. انظر: الصحاح ١/ ٣١١، والنهاية ٢/ ٥٩.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، ومحمد بن بشار، كلاهما عن =\n⦗٤١٣⦘ = محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب نهي المأموم عن جهره بالقراءة إمامه برقم ٤٨، ١/ ٢٩٩.\nوهو في مسند الطيالسي ص ١١٤.","vol":"4","page":412},{"text":"١٧٣٦ - حدثنا إسحاق بن سيار، قال: سمعت الأَنصارِيَّ (^١) يحدث، عن سعيد، قال: نا قتادة، أنّ زرارة بن أوفى حدّثهم، عن عمران بن حصين ﵁ أن نبي الله ﷺ صلى بهم فلما انفتل قال: \"أيكم قرأ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾؟ \" فقال رجل من القوم: أنا يا نبيّ الله، قرأت بها. فقال: \"قد علمت أن بعضكم خالجنيها\" (^٢).\n_________\n(^١) هو محمد بن عبد الله بن المثنى أَبو عبد الله البصري.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن إسماعيل بن علية، وعن محمد بن المثنى، عن ابن أبي عدي كلاهما عن ابن أبي عروبة به. انظر: صحيحه، كتاب الصلاة، باب نهي المأموم عن جهره بالقراءة خلف إمامه برقم ٤٩، ١/ ٢٩٩، وقد توبع سعيد في هذا الحديث.","vol":"4","page":413},{"text":"١٧٣٧ - حدثنا أحمد بن مسعود المقدسي (^١)، نا محمد بن عيسى (^٢)، ح\nوحدثنا أَبو أمية، نا أحمد بن إسحاق (^٣)، قالا: نا أَبو عوانة، عن\n⦗٤١٤⦘ قتادة، عن زرارة، عن عمران ﵁ أنّ (^٤) النبيّ ﷺ صلى الظهر أو العصر فقرأ. وذكر الحديث بمثله (^٥) (^٦).\n_________\n(^١) أَبو عبد الله المقدسي -بفتح الميم وسكون القاف وكسر الدال المهملة وفي آخرها سين مهملة- نسبة إلى بيت المقدس. انظر: السير ١٣/ ٢٤٤، واللباب ٣/ ٢٤٦.\n(^٢) هو ابن الطبَّاع أَبو جعفر البغدادي.\n(^٣) أَبو إسحاق الحضرمي البصري.\n(^٤) \"أنّ\" سقطت من \"م\".\n(^٥) وفي \"ك\" \"بطوله\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن سعيد بن منصور وقتيبة بن سعيد، كلاهما عن أبي عوانة به، انظر: صحيحه، كتاب الصلاة، باب نهي المأموم، عن جهره بالقراءة خلف إمامه برقم ٤٧، ١/ ٢٩٨.","vol":"4","page":413},{"text":"١٧٣٨ - حدثنا سليمان بن الأشعث السِّجِستاني، نا عاصم بن النضر (^١)، نا المعتمر قال: سمعت أبي قال: نا قتادة، عن أبي غلاب (^٢)، وهو يونس بن جبير يحدثه عن حطان بن عبد الله الرقاشي أنّهم صلّوا مع أبي موسى ﵁ صلاة العتمة، وذكر الحديث، وقال فيه: إن نبيّ الله ﷺ خطبنا فكان ما بيّن لنا من صلاتنا، ويعلمنا سنّتنا (^٣)، قال: \"أقيموا الصفوف، ثم ليؤمكم أحدكم، فإذا كبر الإمام فكبروا، وإذا قرأ فأنصتوا\". وقال في التشهد -بعد أشهد أن لا إله إلا الله،\n⦗٤١٥⦘ زاد-: وحده لا شريك له (^٤).\n_________\n(^١) هو عاصم بن النضر بن المنتشر الأحول.\n(^٢) أَبو غلاب -بفتح الغين المعجمة، وتشديد اللام وآخره موحدة- قال ابن ناصر الدين: وذكره عياض بالتخفيف، والصواب التشديد. انظر: الإكمال ٧/ ٢٣، وتوضيح المشتبه ٦/ ٤٤٥.\n(^٣) هكذا في جميع النسخ، وفي صحيح مسلم، وسنن أبي داود: \"إنّ رسول الله ﷺ خطبنا فعلمنا، فبيّن لنا سنّتنا، وعلمنا صلاتنا\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن إسحاق بن إبراهيم، عن جرير، عن سليمان التيمي به. انظر: تخريج الحديث ١٧٢٤ السابق.\nوهو في سنن أبي داود، كتاب الصلاة، باب التشهد برقم ٩٧٣، ١/ ٥٩٦.","vol":"4","page":414},{"text":"١٧٣٩ - حدثنا الصائغ (^١) بمكة، نا علي بن عبد الله (^٢)، نا جرير (^٣)، عن سليمان التيمي، عن قتادة، عن أبي غَلّاب يونس بن جبير، عن حطان بن عبد الله أنّ أبا موسى ﵁ قال: خطبنا رسول الله ﷺ فعلّمنا سنّتنا، وبيّن لنا صلاتنا فقال: \"إذا كبر الإمام فكبروا، وإذا قرأ فأنصتوا\" (^٤).\n_________\n(^١) (ك ١/ ٣٧٣).\n(^٢) هو ابن المديني.\n(^٣) هو ابن عبد الحميد.\n(^٤) انظر: الحديث ١٧٣٨ السابق وتخريجه.","vol":"4","page":415},{"text":"١٧٤٠ - حدثنا سَهْلُ بن بَحْر الجنديسابوري (^١)، نا عبد الله بن رشيد (^٢)، نا أَبو عبيدة (^٣)، عن قتادة، عن يونس بن جبير، عن حطان بن\n⦗٤١٦⦘ عبد الله الرقاشي، عن أبي موسى الأشعري ﵁ قال: قال رسول الله ﷺ: \"إذا قرأ الإمام فأنصتوا، وإذا قال: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾، فقولوا: آمين\" (^٤).\n_________\n(^١) أَبو محمد القناد الجنديسابوري -بضم الجيم وسكون النون وفتح الدال المهملة بعدها الياء المثناة من تحتها وفتح السين المهملة بعدها الألف والباء الموحدة بعدها واو وراء- نسبة إلى مدينة من خوزستان يقال لها جند يسابور. والمنسوب ذكره ابن حبان في الثقات ولم أقف عليه في غيره. انظر: الثقات ٨/ ٢٩٣، واللباب ١/ ٢٩٦، ومعجم البلدان ٢/ ١٩٨.\n(^٢) أَبو عبد الرحمن الجنديسابوري قال ابن حبان: مستقيم الحديث، وقال البيهقي: لا يحتج به. انظر: الثقات ٨/ ٣٤٣، ولسان الميزان ٣/ ٣٣٩.\n(^٣) هو مجاعة بن الزبير -بضم الميم وتشديد الجيم- الأزدي، قال الإمام أحمد: لم يكن =\n⦗٤١٦⦘ = به بأس في نفسه وضعفه الدارقطني، وقال ابن عدي: … هو ممن يحتمل ويكتب حديثه. انظر: الجرح والتعديل ٨/ ٤٢٠، والضعفاء الكبير ٤/ ٢٥٥، والكامل ٦/ ٤٢٧، والميزان ٣/ ٤٣٧، ولسان الميزان ٥/ ٢٤، والمغني في الضبط /ص / ٢٢١.\n(^٤) انظر: الحديث ١٧٣٨ السابق وتخريجه.","vol":"4","page":415},{"text":"١٧٤١ - حدثنا يونس بن عبد الأعلى، أنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، قال: أخبرني محمود بن الربيع، عن عبادة بن الصامت ﵁ قال: قال رسول الله ﷺ: \"لا صلاة لمن لم يَقْترِئ (^١) بأم القرآن\" (^٢).\n_________\n(^١) الاقتراء افتعال من القراءة. انظر: النهاية ٤/ ٣٠.\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي الطاهر وحرملة بن يحيى، كلاهما عن ابن وهب به. انظر: صحيحه، كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة … الخ برقم ٣٥، ١/ ٢٩٥.","vol":"4","page":416},{"text":"<span data-type='title' id=toc-300>باب (^١) بيان صفة صلاة رسول الله ﷺ، وتقدير ركوعها وسجودها، والاستواء من الركوع والسجود، وأنّ التمكّث في الركوع والسجود (^٢) على قدر القنوت (فيهما) (^٣)، وأنّ الوقوف في الاستواء من الركوع قدر القعود (^٤) في الاستواء بين السجدتين على قدر التسبيح في الركوع والسجود.</span>\n_________\n(^١) \" باب\" لم يذكر في \"ك\".\n(^٢) وفي \"ش\" \"فيها\" وهو خطأ.\n(^٣) هكذا في \"ك\". وفي \"الأصل\" و\"م\" \"فيها\" وهو خطأ.\n(^٤) وفي \"م\" \"قدر الركوع\" وهو خطأ.","vol":"4","page":417},{"text":"١٧٤٢ - حدثنا الصاغاني (^١)، نا أحمد بن إسحاق الحضرمي، نا أَبو عوانة، عن هلال بن أبي حميد، عن عبد الرحمن بن أبي ليلى، عن البراء ﵁ قال: رمقت (^٢) الصلاة مع النبيّ ﷺ فوجدت قيامه وركوعه، واعتداله بعد الركوع (^٣)، وسجدته، وجلسته بين السجدتين وسجدته، وجلسته بين التسليم، والانصراف قريبًا (^٤) من السواء (^٥).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) يقال رمق بعينه رمقًا من باب قتل أي أطال النظر إليه. انظر: الصحاح ٤/ ١٤٨٤، والمصباح المنير ص ٩١.\n(^٣) وفي \"ك\" \"وركعته، واعتداله بعد الركعة\".\n(^٤) وفي \"ك\" \"قريب\" بالرفع، وهو خطأ.\n(^٥) وقد أخرجه مسلم -رحمه الله تعالى- عن حامد بن عمر البكراوي، وأبي كامل =\n⦗٤١٨⦘ = فضيل بن حسين الجحدري، كلاهما عن أبي عوانة به. انظر: صحيحه، كتاب الصلاة باب اعتدال أركان الصلاة وتخفيفها في تمام، برقم ١٩٣، ١/ ٣٤٣.","vol":"4","page":417},{"text":"١٧٤٣ - حدثنا عباس بن محمد (^١) الدوري، نا شبابة، نا شعبة، عن الحكم أنّ (^٢) مطر بن ناجية لما ظهر على الكوفة أمر أبا عبيدة ﵁ أن يصلي بالناس، فصلى بالناس، فكان (^٣) إذا رفع رأسه من الركوع أطال القيام قدر ما يقول: ربنا لك الحمد ملء السماوات، وملء الأرض، وملء ما شئت من شيء بعد أهل الثناء وأهل المجد (^٤)، اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد.\nقال الحكم: حدثني ابن أبي ليلى أنّ البراء ﵁ قال: كانت (^٥) صلاة رسول الله ﷺ إذا هو صلى فركع، وإذا رفع رأسه من الركوع، وإذا سجد، وإذا رفع رأسه من السجود، وبين السجدتين، سواء (^٦).\n_________\n(^١) \"ابن محمد\" لم يذكر في \"ك\".\n(^٢) وفي \"م\" \"ابن\" وهو خطأ.\n(^٣) هكذا في \"الأصل\" و\"م\" وصحيح مسلم. وفي \"ك\" \"وكان\" بالواو.\n(^٤) وفي \"صحيح مسلم\" \"أهل الثناء والمجد\".\n(^٥) (ك ١/ ٣٧٤).\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ العنبري، عن أبيه، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب اعتدال أركان الصلاة، وتخفيفها في تمام برقم ١٩٤، ١/ ٣٤٣.\nوأخرجه البخاري -رحمه الله تعالى- مختصرًا عن بَدَل بن المحبَّر، عن شعبة به. انظر: =\n⦗٤١٩⦘ = صحيحه، كتاب الأذان، باب حد إتمام الركوع والاعتدال فيه، برقم ٧٩٢، ٢/ ٣٢٢.\nوفي رواية المصنف -رحمه الله تعالى- تسمية الرجل الذي غلب على الكوفة زمن ابن الأشعث وذلك من فوائده.","vol":"4","page":418},{"text":"١٧٤٤ - حدثنا الصاغاني (^١)، نا عفان، نا شعبة، قال الحكم: أخبرنا قال (^٢): لما ظهر مطر بن ناجية على الكوفة، فذكر بمثل معناه. قال: كان رسول الله ﷺ ركوعه، وإذا رفع رأسه من الركوع، وسجوده، وما بين السجدتين قريب من السواء (^٣).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) هكذا في جميع النسخ، ولعله \"قال: أخبرنا الحكم قال\" والله أعلم.\n(^٣) انظر: الحديث ١٧٤٣ السابق وتخريجه.","vol":"4","page":419},{"text":"١٧٤٥ - حدثنا الصاغاني (^١)، نا سليمان بن حرب، نا حماد بن زيد، عن ثابت قال: قال لي أنس بن مالك ﵁: إنّي لم آلُ (^٢) أن أصلى بكم كما رأيت رسول الله ﷺ (يصلي) (^٣)، قال ثابت: فكان أنس ﵁ يصنع شيئًا لا أراكم تصنعونه؛ كان إذا رفع رأسه من الركوع قام حتى يقول القائل: لقد نسي، وكان إذا رفع رأسه بين السجدتين قعد حتى يقول القائل: لقد نسي (^٤).\n⦗٤٢٠⦘ ذكر عيسى بن أحمد قال: نا محمد بن كثير (^٥)، نا حماد بن سلمة، عن ثابت، عن أنس ﵁ قال: كان النبيّ ﷺ إذا قال: \"سمع الله لمن حمده\" قام حتى نقول: قد أوهم، ويقعد بين السجدتين حتى نقول: قد أوهم، ثم يسجد (^٦).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) هكذا في \"ك\"، وفي \"الأصل\" و\"م\" \"لم آلوا\"، وهو خطأ.\n(^٣) ما بين القوسين سقط من \"م\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن خلف بن هشام، عن حماد بن زيد به. انظر: =\n⦗٤٢٠⦘ = صحيحه، كتاب الصلاة، باب اعتدال أركان الصلاة وتخفيفها في تمام، برقم ١٩٥، ١/ ٣٤٤. وأخرجه البخاي -رحمه الله تعالى- عن سليمان بن حرب به. انظر: صحيحه، كتاب الأذان، باب المكث بين السجدتين، برقم ٨٢١، ٢/ ٣٥١.\n(^٥) أَبو يوسف الصنعاني.\n(^٦) انظر: الحديث ١٦١٥، السابق وتخريجه.","vol":"4","page":419},{"text":"١٧٤٦ - حدثنا الصاغاني (^١)، نا أَبو النضر نا سليمان بن المغيرة، عن ثابت، وصف لنا أنس بن مالك ﵁ صلاة رسول الله ﷺ ثم قام يصلي بنا فركع فاستوى قائمًا حتى رأى بعضنا أنَّه [قد] (^٢) نسي، ثم سجد فاستوى قاعدًا حتى رأى بعضنا أنَّه قد نسى (^٣).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) الزيادة من \"ك\".\n(^٣) انظر: الحديث ١٧٤٥ السابق وتخريجه، وأخرجه البخاري -رحمه الله تعالى- عن أبي الوليد، عن شعبة، عن ثابت به. انظر: صحيحه، كتاب الأذان، باب الطمأنينة حين يرفع رأسه من الركوع برقم ٨٠٠، ٢/ ٣٣٦.","vol":"4","page":420},{"text":"١٧٤٧ - حدثنا الحسن بن علي بن عفان العامري، نا عبد الله بن\n⦗٤٢١⦘ نمير، عن الأعمش، عن سعد بن عُبَيْدة (^١)، عن المسْتوْرِد بن الأَحْنف (^٢)، عن صلة بن زفر (^٣)، عن حذيفة ﵁ قال: صليت مع النبيّ ﷺ ليلةً فافتتح البقرة، فقلت: يركع عند المائة فمضى، فقلت: يركع عند المائتين فمضى، فقلت: يصلي بها في ركعة، فمضى، ثم افتتح النساء فقرأها، ثم افتتح آل عمران فقرأها قراءة مترسلًا إذا مرّ بآية فيها تسبيح سبّح، وإذا مرّ بسؤال سأل، وإذا مرّ بتعوّذ تعوّذ، ثم ركع فجعل يقول: \"سبحان (^٤) ربي العظيم\" فكان ركوعه (نحوًا) (^٥) من قيامه، ثم رفع رأسه، فقال: \"سمع الله لمن حمده\" ثم قام طويلًا قريبًا مما ركع، ثم سجد فجعل يقول: \"سبحان ربي الأعلى\" وكان سجوده قريبا من قيامه (^٦).\n⦗٤٢٢⦘ روى هذا الحديث جرير، عن الأعمش، فقال: \"سمع الله لمن حمده ربنا لك الحمد\" (^٧).\n_________\n(^١) السلمي أَبو حمزة الكوفي.\n(^٢) الكوفي.\n(^٣) صلة -بكسر أوله وفتح اللام الخفيفة- ابن زفر -بضم الزاي وفتح الفاء- العبسي الكوفي. انظر: التقريب، ص ٢٧٨.\n(^٤) (ك ١/ ٣٧٥).\n(^٥) هكذا في \"ك\" وصحيح مسلم. وفي \"الأصل\" و\"م\" \"نحو\" بالرفع وهو خطأ.\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، عن عبد الله بن نمير، به. انظر: صحيحه، كتاب صلاة المسافرين وقصرها، باب استحباب تطويل القراءة في صلاة الليل برقم ٢٠٢، ١/ ٥٣٦.\n(^٧) وقد أخرج مسلم -رحمه الله تعالى- ما علقه المصنف هنا عن زهير بن حرب، وإسحاق بن إبراهيم كلاهما عن جرير به. انظر: الحديث ١٧٤٧ السابق وتخريجه.","vol":"4","page":420},{"text":"<span data-type='title' id=toc-301>باب (^١) بيان حظر مبادرة المأموم إمامه بالركوع والسجود، ورفع الرأس من الركوع والسجود، والتشديد فيه، والدليل على أنّ المأموم إذا دخل مع الإمام في صلاته، ثم سبقه الإمام بركوع أو سجود أو أكثر منهما فلحقه في صلاته وائتمّ به أن صلاته جائزة.</span>\n_________\n(^١) \"باب\" لم يذكر في \"ك\".","vol":"4","page":423},{"text":"١٧٤٨ - حدثنا الصاغاني (^١)، نا معاوية بن عمرو، ويحيى بن أبي بكير، ح\nوحدثنا أَبو أمية، نا معاوية بن عمرو، قالا (^٢): نا زائدة، نا المختار بن فلفل، عن أنس بن مالك ﵁ قال: قال رسول الله ﷺ: \"والذي نفس محمد بيده، لو رأيتم ما رأيت لبكيتم كثيرًا ولضحكتم قليلًا\" قالوا: وما رأيت يا رسول الله؟ قال: \"رأيت الجنة والنار\" وحضّهم على الصلاة ونهاهم أن يسبقوه -إذا كان يؤمّهم- بالركوع، والسجود، [و] (^٣) أن ينصرفوا قبل انصرافه من الصلاة، وقال لهم: \"إنّي أراكم من أمامي ومن خلفي\" (^٤).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) وفي \"ك\" قال.\n(^٣) الواو سقطت من \"الأصل\" و\"م\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي بكر بن أبي شيبة، وعلي بن حجر كلاهما عن علي بن مسهر، عن المختار بن فلفل به. انظر: صحيحه، كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما برقم ١١٢، ١/ ٣٢٠. =\n⦗٤٢٤⦘ = وأخرجه أَبو داود -رحمه الله تعالى- عن محمد بن العلاء، عن حفص بن بغيل المرهبي، عن زائدة به. انظر: سننه كتاب الصلاة، باب فيمن ينصرف قبل الإمام برقم ٦٢٤، ١/ ٤١٣.","vol":"4","page":423},{"text":"١٧٤٩ - حدثنا الصائغ بمكة (^١)، نا عفان وأبو سلمة (^٢)، قالا: نا عبد الواحد بن زياد، نا المختار بن فلفل، بإسناده مثله (^٣).\n_________\n(^١) \"بمكة\" لم يذكر في \"ك\".\n(^٢) هو موسى بن إسماعيل التبوذكي.\n(^٣) انظر: الحديث ١٧٤٨ السابق وتخريجه.","vol":"4","page":424},{"text":"١٧٥٠ - حدثنا يزيد بن سنان، نا محبوب بن الحسن (^١)، نا يونس بن عبيد (^٢)، عن محمد بن زياد (^٣)، عن أبي هريرة ﵁ عن النبيّ ﷺ قال: \" [أَ] (^٤) أما يخشى الذي يرفع رأسه قبل الإمام\n⦗٤٢٥⦘ *أن يحول الله رأسه رأس حمار؟ * (^٥) \" (^٦).\n_________\n(^١) هو محمد بن الحسن بن هلال، ومحبوب لقبه وهو به أشهر، روى له البخاري، والترمذي، قال ابن معين: ليس به بأس، وذكره ابن حبان في الثقات، وقال أَبو حاتم: ليس بقوّي وضعفه النسائي، وقال أَبو داود: كان يرى شيئا من القدر، وقال ابن حجر: صدوق فيه لين رمي بالقدر. وروى له البخاري مقرونًا بغيره. انظر: الجرح والتعديل ٨/ ٣٨٨، والثقات ٩/ ٣٨، وتهذيب الكمال ٢٥/ ٧٤، والتعليق على الكاشف ٢/ ١٦٥، والتقريب، ص ٤٧٤، وهدي الساري ص ٤٦٥.\n(^٢) أَبو عبيد العبدي البصري.\n(^٣) الجمحي مولاهم أَبو الحارث المدني.\n(^٤) همزة الاستفهام لم تذكر في \"الأصل\" و\"م\".\n(^٥) ما بين النجمين سقط من \"الأصل\".\n(^٦) وقد أخرجه مسلم -رحمه الله تعالى- عن خلف بن هشام، وأبي الربيع الزهراني، وقتيبة بن سعيد كلهم عن حماد بن زيد، عن محمد بن زياد به. انظر: صحيحه، كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما برقم ١١٤، ١/ ٣٢٠.","vol":"4","page":424},{"text":"١٧٥١ - حدثنا يونس بن حبيب، نا أَبو داود، نا شعبة، ح\nوحدثنا الصاغاني (^١)، نا أَبو النضر، نا شعبة، عن محمد بن زياد، قال: سمعت أبا هريرة ﵁ يقول: سمعت أبا القاسم ﷺ يقول: \"أما يخشى الذي يرفع رأسه قبل الإمام أن يحوّل الله رأسه رأس حمار أو صورته صورة حمار\" (^٢).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن عبيد الله بن معاذ، عن أبيه، عن شعبة به.\nانظر: صحيحه، كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما برقم ١١٦، ١/ ٣٢١.\nوأخرجه البخاري -رحمه الله تعالى- عن حجاج بن منهال، عن شعبة به. انظر: صحيحه، كتاب الأذان، باب إثم من رفع رأسه قبل الإمام برقم ٦٩١، ٢/ ٢١٤.\nوهو في مسند أبي داود ص ٣٢٦.","vol":"4","page":425},{"text":"١٧٥٢ - حدثنا أَبو داود، نا أَبو زيد الهروي، نا شعبة (^١)، بإسناده، نحوه (^٢).\n_________\n(^١) (ك ١/ ٣٧٦).\n(^٢) انظر: الحديث ١٧٥١ السابق وتخريجه. وأبو داود هو سليمان بن سيف الحراني.","vol":"4","page":425},{"text":"١٧٥٣ - حدثنا محمد بن عَقِيل (^١)، نا حفص بن عبد الله (^٢)، حدثني إبراهيم بن طهمان، عن أيوب بن أبي تميمة، عن محمد بن زياد، عن أبي هريرة ﵁ عن النبي ﷺ قال: \"أما يخشى الذي يرفع رأسه قبل الإمام أن يحوّل الله رأسه رأس حمار؟! \" (^٣).\n_________\n(^١) هو محمد بن عقيل -بفتح أوله- بن خويلد الخزاعي، أَبو عبد الله النيسابوري.\n(^٢) أَبو عمرو السلمي قاضي نيسابور.\n(^٣) انظر: الحديث ١٧٥١ السابق وتخريجه، وأخرجه البيهقي -رحمه الله تعالى- من طريق محمد بن عقيل به. انظر: سننه، كتاب الصلاة، باب إثم من رفع رأسه قبل الإمام ٢/ ٩٣، إلا أنَّه قال: عن أيوب، عن محمد يعني ابن سيرين. اهـ\nوأيوب السختياني معروف بالرواية عن ابن سيرين، وعن ابن زياد فلا يبعد أن يكون سمع الحديث منهما معًا والله ﷾ أعلم.","vol":"4","page":426},{"text":"١٧٥٤ - حدثنا عبد الله بن أحمد بن حنبل، نا جعفر بن مِهْران (^١)، نا عبد الوارث (^٢)، نا شعيب بن الحَبْحاب (^٣)، وعن عبد الوارث، عن عَبّاد بن منصور (^٤)،\n⦗٤٢٧⦘ ويونس (^٥)، ح\nوحدثنا [إسحاق] (^٦) الدبري، عن عبد الرزاق، عن معمر، ح\nوحدثنا يونس، نا أَبو داود، نا حماد بن سلمة، عن محمد بن زياد بنحوه بإسناده (^٧).\n_________\n(^١) أَبو النضر السَبّاك البصري مات سنة ٢٣٢ هـ أو قبلها بسنة. ذكره ابن حبان في الثقات، وقال الذهبي في الميزان: موثق له ما ينكر. انظر: الثقات ٨/ ١٦٠، والميزان ١/ ٤١٨، وتعجيل المنفعة ص ٥١، ولسان الميزان ٢/ ١٦٠.\n(^٢) \"نا عبد الوارث\" سقط من \"ك\".\n(^٣) أَبو صالح الأزدي مولاهم البصري.\n(^٤) أَبو سلمة الناجي -بالنون والجيم- البصري مات سنة ١٥٢ هـ، خت ٤، قال العجلي: جائز الحديث يكتب حديثه. وعيب عليه التدليس والقول بالقدر، وقد تغير أيضًا =\n⦗٤٢٧⦘ = بأخرة. قال الحافظ ابن حجر: صدوق رمي بالقدر وكان يدلس وتغيّر بأخرة. وذكره في المرتبة الرابعة من المدلسين. انظر: تهذيب الكمال ١٤/ ١٥٦، وتاريخ الثقات ص ٢٤٧، والميزان ٢/ ٣٧٦، والتقريب، ص ٢٩١، ونهاية الاغتباط ص ١٨١.\n(^٥) هو ابن عبيد.\n(^٦) الزيادة من \"ك\".\n(^٧) وقد أخرجه مسلم -رحمه الله تعالى- عن عمرو الناقد، وزهير بن حرب كلاهما عن إسماعيل بن إبراهيم، عن يونس به. وعن أَبى بكر بن أبي شيبة، عن وكيع، عن حماد بن سلمة به. انظر: صحيحه، كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما برقم ١١٥، ١١٦، ١/ ٣٢١. وهو في المصنف برقم ٣٧٥١، ٢/ ٣٧٣.","vol":"4","page":426},{"text":"١٧٥٥ - حدثني الفضل بن الحباب الجمحي، قال: سمعت عبد الرحمن بن بكر بن الربيع بن مُسْلِم (^١) يقول: سمعت الربيع بن مسلم (^٢) يقول: سمعت محمد بن زياد يقول: سمعت أبا هريرة يقول: سمعت أبا القاسم\n⦗٤٢٨⦘ﷺ يقول: \"أما يخشى الذي يرفع رأسه قبل الإمام أن يحوّل الله رأسه رأس حمار\" (^٣)؟!\n_________\n(^١) الجمحي البصري مات سنة ٢٣٠ هـ روى له مسلم هذا الحديث الواحد، قال أَبو حاتم: محله الصدق يحدث عن جده أحاديث صحاحًا، وقال الحافظ ابن حجر: صدوق.\nانظر: الجرح والتعديل ٥/ ٢١٧، وتهذيب الكمال ١٦/ ٥٥١، والتقريب، ص ٣٣٧.\n(^٢) أَبو بكر الجمحي البصري.\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن عبد الرحمن بن سلام الجمحي، وعبد الرحمن بن الربيع بن مسلم كلاهما عن الربيع بن مسلم به. انظر: صحيحه، كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما برقم ١١٦، ١/ ٣٢١.\nوفي رواية المصنف ذكر اسم والد عبد الرحمن وأن الربيع بن مسلم جدّه وهذا من فوائده.\nقال الحافظ ابن حجر -رحمه الله تعالى-: قد ورد هذا الحديث بلفظ \"رأس\" و\"صورة\" و\"وجه\" والظاهر أنَّه من تصرف الرواة، ثم قال: قال عياض: هذه الروايات متفقة لأن الوجه في الرأس ومعظم الصورة فيه، قلت (أي الحافظ ابن حجر): لفظ الصورة يطلق على الوجه أيضًا، وأما الرأس فرواتها أكثر وهي أشمل فهي المعتمدة … انظر: الفتح ٢/ ٢٥١.","vol":"4","page":427},{"text":"١٧٥٦ - حدثنا يونس بن حبيب، نا أَبو داود، نا هشام، عن قتادة، عن يونس بن جبير، عن حطان بن عبد الله الرقاشي، أنّ الأشعري ﵁ صلى بأصحابه صلاة فلما جلس في صلاته، وذكر الحديث، فقال: \"أما تعلمون ما تقولون في صلاتكم؟ إنّ رسول الله ﷺ خطبنا فعلّمنا سنّتنا، وبيّن لنا صلاتنا فقال: \"أقيموا صفوفكم إذا قمتم إلى الصلاة، ثم ليؤمّكم أحدكم، فإذا كبّر الإمام فكبّروا، وإذا قرأ ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾، فقولوا: آمين يجُبكم الله، وإذا ركع فاركعوا فإنّ الإمام يركع قبلكم\"، قال نبي الله ﷺ: \"فتلك بتلك، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد يسمع\n⦗٤٢٩⦘ لكم؛ فإنّ الله قال على لسان نبيّه ﷺ، [سمع الله لمن حمده] (^١) وإذا كبّر وسجد فكبّروا واسجدوا؛ فإنّ الإمام يسجد قبلكم ويرفع قبلكم.\nقال نبي الله ﷺ: فتلك بتلك\". وذكر الحديث (^٢).\n_________\n(^١) انظر: حاشية ما قبل الأخير في الحديث ١٧٢٣.\n(^٢) انظر: الحديث ١٧٢٣ السابق وتخريجه، ولم يذكر هذا الحديث في \"ك\".","vol":"4","page":428},{"text":"<span data-type='title' id=toc-302>باب بيان إيجاب إقامة الركوع والسجود (وإتمامهما)</span> (^١).\n_________\n(^١) هكذا في \"ك\"، وفي \"الأصل\" و\"م\" \"وإتمامها\" وهو خطأ.","vol":"4","page":430},{"text":"١٧٥٧ - حدثنا يوسف بن مسلّم، نا الحجاج (^١)، قال: حدثني شعبة، قال: سمعت قتادة يحدث عن أنس بن مالك (^٢) ﵁، عن النبي ﷺ قال: \"أتموا الركوع والسجود، فوالله إنّي أراكم من خلفي\" أو قال: \"من خلف ظهري إذا ركعتم وسجدتم\" (^٣).\n_________\n(^١) وفي \"ك\" \"حجاج\" بدون \"ال\".\n(^٢) \"ابن مالك\" لم يذكر في \"ك\".\n(^٣) وقد أخرجه مسلم -رحمه الله تعالى- عن محمد بن المثنى، وابن بشار كلاهما عن محمد بن جعفر، عن شعبة به. انظر: صحيحه، كتاب الصلاة، باب الأمر بتحسين الصلاة وإتمامها والخشوع فيها برقم ١١٠، ١/ ٣١٩.\nوأخرجه البخاري -رحمه الله تعالى- عن محمد بن بشار، عن غندر به. انظر: صحيحه، كتاب الأذان، باب الخشوع في الصلاة برقم ٧٤٢، ٢/ ٢٦٣.","vol":"4","page":430},{"text":"١٧٥٨ - حدثنا أَبو أمية، والصاغاني (^١)، قالا: نا مسلم (^٢)، نا هشام بن أبي (^٣) عبد الله، عن قتادة، عن أنس ﵁، عن النبيّ ﷺ قال: \"أتمّوا الركوع والسجود؛ فإنّي أراكم بعد ظهري\" (^٤).\n_________\n(^١) وفي \"ك\" \"الصغاني\".\n(^٢) هو ابن إبراهيم الأزدي الفراهيدي.\n(^٣) \"أبي\" سقطت من \"م\".\n(^٤) وقد أخرجه مسلم -رحمه الله تعالى- عن أبي غسان المسمعي، عن معاذ بن هشام، =\n⦗٤٣١⦘ = عن أبيه به. انظر: صحيحه، كتاب الصلاة، باب الأمر بتحسين الصلاة وإتمامها والخشوع فيها برقم ١١١، ١/ ٣٢٠.","vol":"4","page":430},{"text":"١٧٥٩ - أخبرنا يونس بن عبد الأعلى، قال: أنا ابن وهب، أن (مالكًا) (^١) حدثه، عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁، أنّ رسول الله ﷺ قال: \"هل ترون قبلتي ها هنا، فوالله ما يخفى علي خشوعكم ولا ركوعكم؛ إنّي لأراكم من وراء ظهري\" (^٢).\n_________\n(^١) وفي جميع النسخ: \"مالك\"، ومضبب عليه في \"الأصل\".\n(^٢) وقد أخرجه مسلم -رحمه الله تعالى- عن قتيبة بن سعيد، عن مالك به. انظر: صحيحه، كتاب الصلاة، باب الأمر بتحسين الصلاة، وإتمامها والخشوع فيها برقم ١٠٩، ١/ ٣١٩.\nوأخرجه البخاري -رحمه الله تعالى- عن إسماعيل، عن مالك به. انظر: صحيحه، كتاب الأذان، باب الخشوع في الصلاة برقم ٧٤١، ٢/ ٢٦٣.","vol":"4","page":431},{"text":"<span data-type='title' id=toc-303>[باب] (^١) بيان حَظرِ الكلامِ في الصَّلاةِ بعد إِباحتِه فيها، والدَّليلِ على أنَّ مَنْ تكلَّم فيها على الخطأِ، و(^٢) في الموضعِ الذي يظنُّ أنه جائزٌ له، كانَتْ صلاتُه جائزةً، وإباحةِ ردِّ السلامِ إشارةً بيده</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): \"أو\" بدل الواو.","vol":"5","page":5},{"text":"١٧٦٠ - حدثنا محمَّدُ بن إسحاقَ (^١) الصَّغَانيُّ (^٢)، قال: ثنا\n⦗٦⦘ يعلى (^٣) بن عُبَيْدٍ (^٤)، قال: ثنا إسْماعيلُ بن أبي خالدٍ (^٥)، عن الحارثِ بن شُبَيْل (^٦)، عن أبي عَمْرو (^٧) الشَّيْبانيِّ (^٨)، عن زيدِ بن أَرْقَم، قال: \"كُنَّا نتكلَّم\n⦗٧⦘ في الصَّلاةِ، يُكَلِّمُ أحدُنَا صاحِبَه فيما بَيْنَه وبَيْنَه، حتَّى نزلَتْ هذه الآية ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ (٢٣٨)﴾ (^٩)، فأُمِرْنا بالسُّكُوتِ\" (^١٠).\nو(^١١) رواه هُشَيم (^١٢) عن إسماعِيْلَ، وقال فيه: \"فأمِرْنا بالسُّكوتِ ونُهِيْنَا عنِ الكلام\" (^١٣).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر -ويقال: محمد بن إسحاق بن محمد- أَبو بكر الصاغاني، نزيل بغداد، خراساني الأصل. \"ثقة ثبت\" (٢٧٠ هـ)، (م ٤).\nتهذيب الكمال (٢٤/ ٣٩٦ - ٣٩٩)، التقريب (ص ٤٦٧).\n(^٢) الصغاني -بفتح المهملة والمعجمة- نسبة إلى بلادٍ مجتمعةٍ وراء نهر جَيْحون -المعروف بـ (آمو)، وهو الحدُّ الفاصلُ بين أفغانستان وبعضِ الجمهورياتِ الإسْلامية- السُّوفيتيَّة سابقًا-، يقال لها \"جغانيان\" وتعرَّب فيقال لها (الصغانيان)، وهي كورةٌ عظيمةٌ واسعة، تقع الآن في جمهورية (أوزبكستان)، وكانت قصبتها تحمل اسمها، تقع إلى الشمال الشرقي من مدينة (ترمذ) على أربع وعشرين فرسخًا، وقد اختفى اسمها تمامًا من الخريطة بحلول القرن الثامن الهجري وربما كانت تشغل الموضع الذي تشغله مدينة (ده نو) الحديثة في الجنوب الغربي من جمهورية (أوزبكستان) والنسبة إليها بـ (الصغاني) و(الصاغاني) أيضًا.\nانظر: الأنساب (٣/ ٥٤٢)، معجم البلدان (٣/ ٤٦٤)، اللباب (٢/ ٢٤٢)، بلدان الخلافة الشرقية (ص ٤٨٣)، (تركستان) (ص ١٥٥ - ١٥٦)، المسلمون في الاتحاد السوفيتي (١/ ٢٣٥)، دائرة المعارف الإسلامية (١٤/ ٢١٣).\n(^٣) (ك ١/ ٣٧٧).\n(^٤) ابن أبي أميَّة الكوفي، أَبو يوسف الطَّنافِسِي (٢٠٩ هـ) على الأرجح، وهو \"ثقةٌ إلا في الثَّوري\"، ع.\nتهذيب الكمال (٣٢/ ٣٩١)، الكاشف (٢/ ٣٩٧)، التقريب (ص ٦٠٩).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه مسلم عن يحيى بن يحيى، عن هُشَيْم، به، بنحوه.\nصحيح مسلم، كتاب المساجد ومواضع الصلاة، باب تحريمِ الكلام في الصلاةِ، ونسخِ ما كان من إباحته، (١/ ٣٨٣) برقم (٥٣٩).\nو\"إسماعيل بن أبي خالد\" هذا هو البجلي، الأَحْمَسيُّ مولاهم، أَبو عبد الله الكوفي (١٤٦ هـ)، \"ثقة ثبت\". ع.\nتهذيب الكمال (٣/ ٦٩ - ٧٦)، التقريب (ص ١٠٧).\n(^٦) ابن عوف بن أبي حَبِيْبَة الأَحْمَسِيّ البَجَلي، أَبو الطُّفيل الكوفي، ويقال: ابن شِبْل أيضًا، وهو \"ثقة، من الخامسة\"، (خ م د ت س). تهذيب الكمال (٥/ ٢٣٧ - ٢٣٩)، التقريب (ص ١٤٦).\n(^٧) هو: سعد بن إياس الكوفي، أدرك زمنَ النبيِّ ﷺ ولم يره. \"ع\".\nالاستيعاب (٩٢٤)، (٢/ ١٥٠)، أسد الغابة (١٩٦٩)، (٢/ ٤٢١)، تهذيب الكمال (١٠/ ٢٥٨)، الإصابة (٣٦٨٤)، (٣/ ٢٠٩).\n(^٨) بفتح الشين المعجمة، نسبة إلى قبيلة معروفة في بكر بن وائل، وهو شَيْبان بن ذُهْل بن ثَعْلَبة بن عكابة.\nالمؤتلف والمختَلف لابن القيسراني (ص ٨٦)، الأنساب (٣/ ٤٨٢)، اللباب (٢/ ٢١٩).\n(^٩) سورة \"البقرة\": ٢٣٨.\n(^١٠) وأخرجه البخاري (١٢٠٠) في \"العمل في الصلاة\" باب ما يُنْهَى من الكَلام في الصَّلاة، (٣/ ٨٨، مع الفتح)، عن إبراهيم بن موسى، أخبرنا عيسى -و(٤٥٣٤) في \"التفسير\" باب ﴿وَقُومُوا لِلَّهِ قَانِتِينَ (٢٣٨)﴾، (٨/ ٤٦، مع الفتح)، عن مسدد، حدثنا يحيى، كلاهما عن إسماعيل بن أبي خالد به، بنحوه.\nمن فوائد الاستخراج:\n١ - أخرج أَبو عوانة عن شيخه \"محمد بن إسحاق الصغاني\"، وفيه تكثير للطرق.\n٢ - روى عن يعلى بن عُبَيْدٍ، وهو لم يوصَفْ بالتدليس، ومع ذلك فقد صَرَّحَ بالسَّماعِ عن إسماعيلَ، بينما روى مسلم من طريق هشيم -وهو موصوفٌ بكثرة التدليس- وقد عَنْعَنَ.\n٣ - التقى أَبو عوانة مع مسلم في \"إسماعيل بن أبي خالد\" وهذا \"بدل\".\n(^١١) في (ل) و(م): \"رواه\" - بدون الواو.\n(^١٢) ابن بشير بن القاسم بن دينار السُّلَمِي، أَبو معاوية بن أبي خازم الواسطي.\n(^١٣) أسنده الإمام مسلم -كما سبق- في الصحيح (١/ ٣٨٣) برقم (٥٣٩).","vol":"5","page":5},{"text":"١٧٦١ - حدثنا [محمد بن إسحاق] (^١) الصَّغاني وأبو داود (^٢)\n⦗٨⦘ السِّجْزِيُّ (^٣)، قالا: ثنا محمدُ بن عبد الله بن نمير (^٤)، ح\nوحدثنا أَبو أُميَّةَ (^٥)، قال:\n⦗٩⦘ ثنا زكريّا بن عَدِيٍّ (^٦)، قالا: ثنا محمد بن فُضَيْل (^٧)، عن الأَعْمشِ (^٨)، عن إبراهيم (^٩) عن عَلْقمةَ (^١٠)، عن عبد الله (^١١)، قال: \"كُنَّا نُسَلِّمُ على النَّبيِّ ﷺ\n⦗١٠⦘ وهو (^١٢) في الصَّلاةِ، فَيَرُدُّ علَيْنَا، فلمَّا رجَعْنَا من عِندِ النجاشيِّ (^١٣) سلَّمْنا عليه فلم يَرُدَّ علَيْنا، وقال: إن في الصَّلاةِ لَشُغْلا (^١٤) \" (^١٥).\n_________\n(^١) من (ل) و(م) وقد تقدم في (ح ١٧٦٠).\n(^٢) هو الإمام سُلَيْمان بن الأَشْعَث بن شدَّاد [وقيل: ابن بِشْر بن شدَّاد، وقيل: ابن =\n⦗٨⦘ = إسحاق بن بشير بن شدَّاد] ابن عمرو بن عامر السِّجِسْتَاني، صاحب السُّنَن، \"ثقة حافظ، من كِبَار العلماء\" (٢٧٥ هـ)، (ت س).\nتهذيب الكمال (١١/ ٣٥٥ - ٣٦٧)، التقريب (ص ٢٥٠).\nوالحديث في سننه (٩٢٣)، (١/ ٥٦٧) باب ردّ السَّلام في الصلاة.\n(^٣) السجزي -بكسر السين المهملة، وسكون المعجمة- نسبة إلى \"سِجِسْتان\"، وهي ناحيةٌ كبيرة وولاية واسعة في \"خراسان\"، عاصمتها مدينة (زرنج) مركز ولاية (نيمروز) في أقصى الجنوب الغربي من أفغانستان [ولا زالت مدينة (زرنج) تحتفظ باسمها وبموقعها بالرغم مما حلّ بها من الخراب على يد تيمور]، وتشكِّلُ المناطقُ الواقعةُ في الجنوب الغربي من أفغانستان [وهي: قندهار، وهيلمند، ونيمروز] ٦٠ % من (سجستان)، بينما تشكل المناطق الواقعة في شرق إيران ٤٠ % منها.\nانظر: الأنساب (٣/ ٢٢٥)، معجم البلدان (٣/ ٢١٤)، اللباب (٢/ ١٠٤ - ١٠٥)، بلدان الخلافة الشرقية (ص ٣٧٢ - ٣٧٣)، (أفغانستان من الفتح الإسلامي إلى الغزو الروسي) (ص ٤٩٠ - ٤٩٣).\n(^٤) الهمذاني الخارفي، أَبو عبد الرحمن الكوفي، \"ثقة حافظ، فاضل\" (٢٣٤ هـ) \"ع\".\nتهذيب الكمال (٢٥/ ٥٦٦ - ٥٧٠)، التقريب (ص ٤٩٠).\nو\"ابن نمير\" موضع الالتقاء هنا، رواه مسلم عنه مقرونًا بأبي بكر ابن أبي شيبة، وزهير بن حرْب، وأبي سعيد الأشج (وألفاظهم متقاربة) قالوا: حدثنا ابنُ فُضَيْل، به، بنحوه، وفيه: \"فقلنا: يا رسولَ الله! كنَّا نُسَلِّم عليكَ في الصلاة فتردّ علينا … \"، كتاب المساجد، باب تحريم الكلام في الصلاة … (١/ ٣٨٢) برقم (٥٣٨).\n(^٥) هو: محمد بن إبراهيم بن مسلم بن سالم الْخُزاعِيُّ، أَبو أميَّة الثَّغْرِيّ، الطَّرَسوسِي، بغدادي الأصل، سكن طَرَسُوْس.\n(^٦) ابن زُريق التَّيْمِي مولاهم، أَبو يحيى الكوفي، نَزِيْلُ بغداد، (١١ أو ٢١٢ هـ) (خ م مد ت س ق). \"ثقة جليل يحفظ\"، لم يَجْرَحْه إلَّا \"أَبو نُعَيْم\" فقد قال: \"ما له وللحديث، ذاك بالتوراة أعلم\"، ولكن قال ابن معين لما نُقِل له كلام أبي نعيم السابق: \"لا بأس به، وكان أبوه يهوديًّا فأسلم\"، وقال الذهبي: \"وقد نال منه أَبو نعيم الكوفي بلا حجة\".\nانظر: سؤالات ابن الجنيد (١٩٧) (ص ٣٢٢)، تاريخ الخطيب (٨/ ٤٥٥)، تهذيب الكمال (٩/ ٣٦٤ - ٣٦٨)، السير (١٠/ ٤٤٤)، التقريب (ص ٢١٦).\n(^٧) ابن غزوان بن جرير الضَّبيّ مولاهم أَبو عبد الرحمن الكوفي.\n(^٨) هو الإمام سليمان بن مِهْران الأَسَدِيُّ، أَبو محمد الكوفي، (١٤٧ أو ١٤٨ هـ)، ع.\nوهو معروف بالتدليس، ولكنه ممن احتمل الأئمة تدليسه وإن لم يصرِّحْ بالسَّماعِ، وخرَّجوا له في الصحيح، وعدَّه الحافظ في المرتبة الثانية منهم.\nتاريخ بغداد (٩/ ٣ - ١٣)، تهذيب الكمال (١٢/ ٧٦ - ٩١)، جامع التحصيل (ص ١١٣)، قصيدة المقدسي (ص ٣٧)، التبيين (ص ٣١)، تعريف أهل التقديس (ص ١١٨). التدليس في الحديث (ص ٣٠١ - ٣٠٥).\n(^٩) هو: ابن يزيد بن قيس بن الأَسْود النَّخَعِيُّ، أَبو عمران الكوفي الفقيه.\n\"ثقة، إلا أنه يرسل كثيرًا\" (٩٦ هـ) \"ع\". كتاب المراسيل لابن أبي حاتم (ص ١٧ - ١٨)، تهذيب الكمال (٢/ ٢٣٣ - ٢٤٠)، التقريب (ص ٩٥).\n(^١٠) هو ابن قيس بن عبد الله النخعي، أَبو شِبْل الكوفي، ولد في حياة النبي ﷺ وتوفي بعد سنة ٦٠ هـ وقيل بعد سنة ٧٠ هـ، وهو \"ثقة ثبت، فقيه عابد\" ع.\nتهذيب الكمال (٢٠/ ٣٠٠ - ٣٠٨)، التقريب (ص ٣٩٧).\n(^١١) هو ابن مسعود ﵁.\n(^١٢) كلمة (وهو) ساقطة من (م).\n(^١٣) واسمه: أصْحمة بن أبحر، ملك الحبشة، و(النجاشي) لقب له، أسلم على عهد النبي ﷺ ولم يهاجر إليه، وقصته معروفة، وتوفي في حياته ﷺ.\nانظر: أسد الغابة (١٨٨) (١/ ٢٥٢)، السير (١/ ٤٢٨ - ٤٤٣)، الإصابة (٤٧٣) (١/ ٣٤٧).\n(^١٤) في (ل) و(م): (شغلا) بدون اللام، وهو هكذا في مسلم والبخاري، وفي سنن أَبي داود كالمثبت.\n(^١٥) وأخرجه البخاري، في \"العمل في الصلاة\" (١١٩٩) باب ما ينهى من الكلام في الصلاة (٣/ ٨٧، مع الفتح)، عن ابن نمير.\nوفيه (١٢١٦)، باب: لا يَرُدُّ السلام في الصلاة، (٣/ ١٠٤، مع الفتح)، عن عبد الله بن أبي شيبة، كلاهما عن ابن فضيل، به، الأول بمثله، والثاني بنحوه.\nمن فوائد الاستخراج:\n١ - روى أَبو عوانة الحديث عن شيوخه: محمد بن إسحاق الصغاني، وأبي داوود، وأبي أمية، وفي هذا تكثير للطرق.\n٢ - التقى معه في شيخه (ابن نمير) وهذا \"موافقة\".","vol":"5","page":7},{"text":"١٧٦٢ - حدثنا (^١) القاضي إبراهيم بن إسحاق بن أبي العنبس أَبو إسحاق (^٢)، قال: حدثنا إسحاق بن منصور\n⦗١١⦘ السَّلُولي (^٣)، عن هُريم (^٤) بن سفيان، عن الأعمش، عن إبراهيم، عن علقمة،\n⦗١٢⦘ عن عبد الله بن مسعود، قال: \"كنّا نسلم على رسول الله ﷺ في الصلاة فيردُّ علينا، فلما قدمنا من عند النجاشي سلَّمْنا عليه، فلم يَرُدَّ، فقيل له، فقال: إنّ في الصلاة شغلا\" (^٥).\nرواه [محمد (^٦) عن يحيى (^٧) بن حماد، قال:\n⦗١٣⦘ نا (^٨)] أَبو عوانة (^٩)، عن الأعمش، عن إبراهيم، عن علقمة.\n_________\n(^١) هذا الحديث كله -من هنا إلى قوله \"شغلا\"- لا يوجد في (ل) و(م).\n(^٢) هو الإمام المحدث، قاضي الكوفة، الزهري الكوفي. =\n⦗١١⦘ = وثقه الدارقطني، وقال مرة: \"صدوق\".\nوقال الخطيب: \"وكان ثقة، خيرًا، فاضلًا، ديِّنًا، صالحًا\". (٢٧٧ هـ).\nثقات ابن حبان (٨/ ٨٨)، سؤالات الحكم للدارقطني (٥١)، (ص ١٠٢)، تاريخ بغداد (٦/ ٢٥ - ٢٦)، السير (١٣/ ١٩٨ - ١٩٩).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن ابن نمير، عن إسحاق بن منصور، به، وأحال متنه على حديث ابن فُضَيْل السابق بقوله: (نحوه).\nالكتاب والباب المذكوران، في (ح / ١٧٦١) (١/ ٣٨٣) (٣٥٨ / …)\nو\"إسحاق بن منصور\" هذا هو السَّلُولي مولاهم -أَبو عبد الرحمن الكوفي (٢٠٤ هـ وقيل: بعدها) ع.\nقال ابن معين: \"ليس به بأس\". وقال العجلي: \"كوفي ثقة، كان فيه تشيُّعٌ، وقد كتبت عنه\". وذكره ابن حبان في \"الثقات\". وقال الحافظ: \"صدوق، تُكُلِّمَ فيه للتشيع\".\nو\"السلولي\" -بفتح السين المهملة، وضم اللام الأولى- نسبة إلى \"بني سلول\" وهي قبيلة نزلت الكوفة وصارت محلة معروفة بها لنزولهم إياها.\nانظر: تاريخ الدارمي (١٣٨) (ص ٧٠)، ثقات العجلي (٧١) (ص ٦٢)، ثقات ابن حبان (٨/ ١١٢)، التعديل والتجريح لأبي الوليد (١/ ٣٧٨)، الأنساب (٣/ ٢٨٢)، وانظر: اللباب (٢/ ١٣١)، تهذيب الكمال (٢/ ٤٧٨ - ٤٨٠)، التقريب (ص ١٠٣).\n(^٤) في الأصل و(س): هزيم -بالزاي المعجمة، - وهذا تصحيف، والتصحيح من النسخ الأخرى ومصادِرِ ترجمته، وصحيح مسلم.\nوهو البجلي، أَبو محمد الكوفي. ع. وثقه: ابن سعد، وابن معين، وأبو حاتم، والعجلي.\nوقال عثمان بن أبي شيبة: \"ثقة صدوق، ثبت\". وقال الدارقطني: \"صدوق\". وقال البزار: \"صالح الحديث، ليس بالقوي\". وقال الحافظ: \"صدوق، من كبار التاسعة\". =\n⦗١٢⦘ = وهو كذلك أو فوقه، وقول البزار مدفوع بتوثيق الأئمة ومنهم ابنُ معين وأبو حاتم المتشدّدان. انظر: طبقات ابن سعد (٢٦٧٢) (٦/ ٣٥٧)، تاريخ الدارمي (٨٥٢) (ص ٢٢٤)، ثقات العجلي (١٧٢٤) (ص ٤٥٦)، الجرح والتعديل (٩/ ١١٧)، سؤالات الحاكم (٥٠٩) (ص ٢٨٢)، ثقات ابن شاهين (١٤٧٣) (ص ٣٤٥)، تهذيب الكمال (٣٠/ ١٦٨ - ١٦٩)، تهذيب التهذيب (١١/ ٣٠)، التقريب (ص ٥٧١).\n(^٥) وأخرجه البخاري في \"العمل في الصلاة\" (١١٩٩/ ب) باب ما ينهى من الكلام في الصلاة، (٣/ ٨٨، مع الفتح)، عن ابن نُمير، عن إسحاق بن منصور، به، ولم يسق متنه إحالةً على حديث ابن فضيل بقوله: \"نحوه\".\nمن فوائد الاستخراج:\n١ - روى أَبو عوانة عن شيخه إبراهيم بن إسحاق، وفي هذا تكثير للطرق.\n٢ - التقى مع مسلم في شيخ شيخه، وهذا \"بدل\".\n٣ - ساق متن طريق السّلولي، ولم يسقه مسلم إحالة على حديث ابن فضيل، وفي صنيع المصنف تمييز للمتن المحال به على المتن المحال عليه.\n(^٦) هو البخاري: محمد بن إسماعيل بن إبراهيم، أَبو عبد الله الجعفي، صاحب الصحيح (٢٥٦ هـ) (ت س).\nأخرجه في \"مناقب الأنصار\" (٣٨٧٥) باب: هجرة الحبشة، (٧/ ٢٢٧) -عن يحيى المذكور، به، وفيه: \"فقلت لإبراهيم: كيف تصنع أنت؟ قال: أردُّ في نفسي\".\n(^٧) في (م): (ص) بدل (بن) هنا، وهو تصحيف. =\n⦗١٣⦘ = ويحيى بن حماد هذا هو الشَّيبانيُّ مولاهم البصري، خَتَنُ أبي عوانة. \"ثقة، عابد\" (٢١٥ هـ) (خ م خد ت س ق). تهذيب الكمال (٣١/ ٢٧٦ - ٢٧٨)، التقريب (ص ٥٨٩).\n(^٨) ما بين المعقوفتين لا يوجد في الأصل و(ط، س)، وأثبتُّه من (ل) و(م).\n(^٩) هو: الوضاح بن عبد الله اليشكري، أَبو عوانة الواسطي البزار.","vol":"5","page":10},{"text":"١٧٦٣ - حدثنا عليّ بن حرْب (^١)، قال: ثنا وكيع، عن سفيان الثوري (^٢)، عن أبي الزبير (^٣)، عن جابر، قال: \"بعثني النبي ﷺ في حاجة،\n⦗١٤⦘ فجئتُ وهو يصلي على راحلته قِبَلَ المشرق، فسلّمتُ عليه، فلم يردَّ عليَّ\" (^٤).\n_________\n(^١) ابن محمد بن حرْب بن حيان الطائي، أَبو الحسن الموصلي، (٢٦٥ هـ) (س).\nوثقه الدارقطني، وقال عبد الرحمن بن أبي حاتم: \"كتبت عنه مع أبي، وسئل أبي عنه فقال: \"صدوق\". وقال النسائي: \"صالح\". وذكره ابن حبان في \"الثقات\". وقال أَبو زكريا الأزدي [صاحب تاريخ الموصل]: \"رحل مع أبيه، فسمع، وصَنَّفَ حَدِيْثَه، وأخرج المسند .... \". وقال الحافظ: \"صدوق فاضل\".\nالجرح والتعديل (٦/ ١٨٣)، تاريخ الخطيب (١١/ ٤١٩)، تهذيب الكمال (٢٠/ ٣٦١ - ٣٦٥)، التقريب (ص ٣٩٩).\n(^٢) بفتح الثاء المنقوطة بثلاث -هذه النسبة إلى بطن من همدان، وبطن من تميم، وسفيان من \"ثور\" تميم. انظر: الأنساب (١/ ٥١٧)، اللباب (١/ ٢٤٤).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن قتيبة بن سعيد ومحمد بن رمح، كلاهما عن الليث، به، بنحوه.\nكتاب المساجد، باب تحريم الكلام في الصلاة، ونسخ ما كان من إباحته، (١/ ٣٨٣) برقم (٥٤٠).\nو\"أَبو الزبير\": محمد بن مسلم بن تدرُس القرشي الأسدي، المكي، مولى حكيم بن =\n⦗١٤⦘ = حزام، (١٢٨ هـ) ع. وهو \"صدوق، إلا أنه يدلس\" وجعله الحافظ في الطبقة الثالثة منهم. انظر: تهذيب الكمال (٢٦/ ٤٠٢ - ٤١١)، جامع التحصيل (ص ١١٠)، تعريف أهل التقديس (ص ١٥١ - ١٥٢)، التقريب (ص ٥٠٦)، التدليس في الحديث (ص ٣٣٩ - ٣٤١).\n(^٤) وسيتكرر الحديث برقم (٢٤٢٢) من طريق عثمان بن أبي شيبة عن وكيع، به، ببعض متنه.","vol":"5","page":13},{"text":"١٧٦٤ - حدثنا أَبو العباس الغَزِّي (^١)، قال: ثنا الفِرْيَابي (^٢)، قال: ثنا\n⦗١٥⦘ سفيان (^٣)، عن أبي الزبير (^٤)، عن جابر، قال: \"بعثني رسول الله ﷺ في حاجة، فلما رجعت إليه فسلمت عليه، فلم يرد عليَّ (^٥)، فلما انصرف قال: \"كنت أصلّي، ما صنعتَ في حاجة كذا وكذا\" (^٦) (^٧).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو بن الجراح الأزدي الشامي الفلسطيني.\n(^٢) هو: محمد بن يوسف بن واقد بن عثمان الضَّبِيّ مولاهم أَبو عبد الله، سكن \"قيسارية\" من ساحل الشام (٢١٢ هـ) ع. \"ثقة فاضل، يقال: أخطأ في شيء من حديث سفيان، وهو مقدَّم فيه مع ذلك على عبد الرزاق\". قلتُ: وقد أخرج له البخاري وغيره عن سفيان كثيرا، انظر: التعديل والتجريح لأبي الوليد (٢/ ٦٨٥ - ٦٨٦).\nقال ابن عدي: \"له عن الثوري أفرادات، وله حديث كثير عن الثوري … \".\nوتعقبه الذهبي في قوله: \"أفرادات\" بقوله: \"لأنه لازمه مدة، فلا ينكر له أن ينفرد عن ذاك البحر\".\nو\"الفِرْيابي\" -بكسر الفاء وسكون الراء- نسبة إلى \"فرياب\" بليدة من نواحي \"بلخ\" وهي مركز إحدى الولايات في شمالي غرب أفغانستان، جنوب جمهورية \"تركمانستان\".\nوينسب إليها بـ: (الفريابي)، و(الفاريابي)، و(الفيريابي) -أيضًا- بإثبات الياء.\nانظر: الكامل (٦/ ٢٢٣٧)، الأنساب (٤/ ٣٨٦)، معجم البلدان (٤/ ٢٩٤)، =\n⦗١٥⦘ = تهذيب الكمال (٢٧/ ٥٢ - ٥٩)، الميزان (٤/ ٧١)، التقريب (ص ٥١٥).\n(^٣) هو الثوري.\n(^٤) هنا موضع الالتقاء.\n(^٥) من بداية الحديث إلى هنا لا يوجد في (م).\n(^٦) سيأتي الحديث برقم (٢٤٢١) عن مخلد بن يزيد عن الثوري ببعض متنه.\n(^٧) من فوائد الاستخراج -في الحديثين: ٤ و٥ -:\n١ - روى أَبو عوانة الحديث من طريق شيخه: علي بن حرْب -في الطريق الأولى- و\"أبي العباس الغزي\" في الطريق الثانية.\n٢ - التقى مع الإمام مسلم في التابعي \"أبي الزبير\" وهذا: \"موافقة عالية\".","vol":"5","page":14},{"text":"١٧٦٥ - حدثنا الحارث بن أَبي أسامة (^١)، قال: ثنا يونس بن محمد (^٢)، قال: ثنا الليثُ بن سعد (^٣)، عن أبي الزبير، عن جابر، \"أنَّ رسولَ الله ﷺ\n⦗١٦⦘ بعثني لحاجة، ثم أدركتُه، فسلّمْتُ عليه، فأشار إليَّ. قال: فلما فرغ دعاني فقال: \"إنك سلّمْتَ عليَّ (^٤) آنفًا وأنا أُصلِّي\"، وهو متوجّهٌ حينئذٍ (^٥) قِبَل المشرق\" (^٦).\n_________\n(^١) هو: الحارث بن محمد بن أبي أسامة [واسم أبي أسامة: داهر]، أَبو محمد التميمي مولاهم، الخصيب البغدادي.\n(^٢) ابن مسلم البغدادي، أَبو محمد المؤدِّب، والد إبراهيم بن يونس المعروف بـ (حري)، \"ثقة ثبت\" (٧ أو ٢٠٨ هـ) ع. تهذيب الكمال (٣٢/ ٥٤٠ - ٥٤٣)، التقريب (ص ٦١٤).\n(^٣) هنا موضع الالتقاء. و\"الليث بن سعد\" هو ابن عبد الرحمن الفَهْمِي.\nتنبيه:\nهناك رواية استند بعض الأئمة عليها في تفضيل رواية الليث عن أبي الزبير، وهي: =\n⦗١٦⦘ = روى العقيلي في (الضعفاء) (٤/ ١٣٣)، ومن طريقه ابن حزم في (المحلى) (٧/ ٣٩٦) و(١٠/ ٩٩)، وابن عدي في (الكامل) (٦/ ١٢٤) من طريق سعيد بن أبي مريم (٢٤ هـ) قال: حدثنا الليث بن سعد، قال: \"قدِمتُ مكةَ فجئتُ أبا الزبير، فدفع إليّ كتابين، فانقلبتُ بهما، ثم قلتُ في نفسي: لو عاودتُه فسألتُه: هل سمع هذا كلَّه من جابر؟ فقال: منه ما سمعتُ، ومنه ما حُدِّثت عنه، فقلتُ له: أَعْلِمْ لي على ما سمعتَ؛ فأَعْلَمَ لي على هذا الذي عندي\". قال أَبو محمد بن حزم: \"فلا أقْبَل من حديثه إلا ما فيه: \"سمعت جابرًا\"، وأما رواية الليث عنه فأحتجُّ بها مطلقًا؛ لأنه ما حمل عنه إلا ما سمعه من جابر\". وقال الذهبي في (السير) (٥/ ٣٨٣)، بعد نقله كلامَ ابن حزم المذكور: \"وعمدةُ ابن حزم حكايةُ الليثِ، ثم هي دالَّةٌ على أن الذي عنده إنما هو مناولة، فالله أعلم! أَسمَع ذلك منه أم لا؟ \". وقال العلائي: \"ولهذا توقف جماعة من الأئمة عن الاحتجاج بما لم يروه الليث عن أبي الزبير، عن جابر، وفي صحيح مسلم عدة أحاديث مما قال فيه أَبو الزبير: \"عن جابر\"، وليست من طريق الليث، وكأن مسلمًا ﵀ اطلع على أنها مما رواه الليث عنه، وإن لم يروها من طريقه، والله أعلم\". [جامع التحصيل (ص ١١٠)]. وانظر كتاب: (دراسات علمية في صحيح مسلم) للأثري (ص ٥٩ - ٦٤) وما بعده.\n(^٤) كلمة \"علي\" لا توجد في (ل) و(م).\n(^٥) (ك ١/ ٣٧٨).\n(^٦) من فوائد الاستخراج:\n١ - روى أَبو عوانة من طريق شيخه: \"الحارث بن أبي أسامة\". =\n⦗١٧⦘ = ٢ - التقى مع مسلم في \"الليث\" -شيخ شيخه- وهذا \"بدل\".\n٣ - علا أَبو عوانة علوًّا معنويًّا حينما روى عن \"يونس بن محمد المؤدب\" (٧ أو ٢٠٨ هـ) عن الليث.\nبينما الراويان عن الليث في طريق الإمام مسلم هما:\nأ- قتيبة بن سعيد (٢٤٠ هـ).\nب- محمد بن رمح بن المهاجر (٢٤٢ هـ).\nوقد تأخرا عن \"يونس بن محمد\" وفاةً بأكثر من (٣٠) سنة.","vol":"5","page":15},{"text":"١٧٦٦ - حدثنا الصغاني (^١)، قال: ثنا خالد بن خِدَاشٍ (^٢)، قال:\n⦗١٨⦘ ثنا حمّاد بن زيد (^٣)، عن كَثِيرِ (^٤) بن شِنْظِيرٍ،\n⦗١٩⦘ عن عطاء (^٥)، عن جابر [بن عبد الله] (^٦)، قال: \"كنتُ رسولِ الله ﷺ في سفر (^٧)، فبعثني في حاجةٍ، فجئتُ فسلّمتُ عليه، فلم يَرُدَّ عَلَيَّ، ثم قال: \"إني كنتُ في الصلاةِ\"، وكان على غير القبلةِ\" (^٨).\n_________\n(^١) في (ل) و(م): \"الصاغاني\"، وقد سبق التعريف به في (ح / ١٧٦٠) وأنه يجوز في هذه النسبة \"الصغاني\" و\"الصاغاني\".\n(^٢) ابن عجلان الأزدي المهلَّبي مولاهم أَبو الهيثم البصري، سكن بغداد. (٢٢٣ هـ)، (بخ م كد س). و\"خداش\" بكسر الخاء المعجمة. وثقه محمدُ بن سعد، ويعقوبُ بن شيبةَ، زاد الأخير: صدوقًا. وقال ابن معين -فيما رواه عنه عبد الخالق بن منصور- وأبو حاتم وصالح بن محمد البغدادي: \"صدوق\".\nوضعَّفه ابن المدينى، وقال الساجي: \"فيه ضعْف، قال يحيى بن معين: قد كتبت عنه، ينفرد عن حماد بن زيد بأحاديث\". ونقل الخطيب بعضَ الأقوال التي تدلُّ على أنهم كانوا لا يرضونه لتفرُّدِهِ عن حماد بن زيد بأحاديث، وذكر بعض الأحاديث من هذا القبيل أيضًا، ثم دافع عن خالد، وتعقب الساجيَّ بقوله: \"لم يورِد الساجيُّ في تضعيفه حجة سوى الحكاية عن يحيى بن معين أنه تفرد برواية أحاديثَ، ومثل ذلك موجودٌ في حديث مالك، والثوري، وشعبة، وغيرهم من الأئمة، ومع هذا فإن يحيى بن معين وجماعةً غيره قد وصفوا خالدًا بالصدق، وغيرُ واحد من الأئمة قد احتج بحديثه\". وقال الذهبي في \"السير\": \"أبلغ ما نقموا عليه أنه ينفرد عن حماد بن =\n⦗١٨⦘ = زيد، وهذا لا يدل على لِيْنه؛ فإنه لازَمَه مدة\".\nقلت: وفي \"الجرح والتعديل (٣/ ٣٢٧) و(تاريخ الخطيب (٨/ ٣٠٥) روايتان تدل على كثرة لزومه لحماد بن زيد. وقال في \"الكاشف\": \"ضعَّفه عليٌّ، وقال أَبو حاتم: صدوق\". وقال الحافظ: \"صدوق يخطيء\". وفي قوله توسُّطٌ مقبول.\nانظر: طبقات ابن سعد (٧/ ٢٤٩)، الجرح والتعديل (٣/ ٣٢٧)، تاريخ الخطيب (٨/ ٣٠٤ - ٣٠٧)، تهذيب الكمال (٨/ ٤٥ - ٤٩)، السير (١٠/ ٤٨٩)، الكاشف (١/ ٣٦٣)، توضيح المشتبه (٣/ ١٦٢)، التقريب (ص ١٨٧).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن أبي كامل الجَحْدَرِي، عن حماد، به، بنحوه. كتاب المساجد، باب تحريم الكلام في الصلاة … (١/ ٣٨٤)، برقم (٥٤٠/ ٣٨).\nو\"حماد بن زيد\" هو: ابن درهم الأزدي، أَبو إسماعيل البصري، إمام مشهور (٧٩ هـ) ع.\nانظر: تاريخ البخاري الكبير (٣/ ٢٥)، تقدمة الجرح والتعديل (ص ١٧٦ - ١٨٤)، مشاهير علماء الأمصار (١٢٤٤) (ص ١٨٨)، تهذيب الكمال (٧/ ٢٣٩ - ٢٥٢).\n(^٤) في (ل) و(م): \"يعني: ابن شِنْظِير\"، وهو المازني [ويقال: الأزدي]، أَبو قُرَّةَ البصري، (خ م د ت ق). وثقه ابن سعد. وقال أحمد وابن معين [فيما رواه عنه إسحاق بن منصور]: صالح، زاد الأول: \"قد روى عنه الناس واحتملوه\"، وقال مرة: \"صالح الحديث\". وقال ابن معين -في رواية الدوري-: \"ليس بشيء\". وقال الفلاس: \"كان يحيى بن سعيد لا يُحدّث عنه … وكان عبد الرحمن بن مهدي يحدث عنه\". وضعفه النسائي، وقال: \"ليس بالقوي\". وقال ابن حبان: \"كان كثيرَ الخطأ على قلّةِ روايته، ممَّن يروي عن المشاهير أشياء مناكير، حتى خرج بها عن حدّ الاحتجاج إلا فيما وافق الثقات\". وقال ابن عدي: \"أرجو أن تكون أحاديثه مستقيمة، وليس في حديثه شيء =\n⦗١٩⦘ = من المنكر\". وقال الذهبي: \"قال أَبو زرعة: ليّن، وقال أحمد وغيره: صالح الحديث\".\nوقال الحافظ في \"الهدي\": \"احتج به الجماعة سوى النسائي، وجميع ما له عندهم ثلاثة أحاديث -وذكرها-\". وقال: \"صدوق يخطئ، من السادسة\". انظر: طبقات ابن سعد (٧/ ١٨٠)، العلل ومعرفة الرجال (١/ ١٦٢، ٤٠٠)، تاريخ الدوري (٢/ ٤٩٣)، ضعفاء النسائي (٥٠٨)، ضعفاء العقيلي (٤/ ٦)، الجرح (٧/ ١٥٣)، الكامل (٦/ ٢٠٩١)، المجروحين لابن حبان (٢/ ٢٣٣)، تهذيب المزي (٢٤/ ١٢٢ - ١٢٤)، الكاشف (٢/ ١٤٤)، هدي الساري (ص ٤٥٨)، التقريب (ص ٤٥٩).\n(^٥) هو: ابن أبي رباح -واسمه: أسلم- القرشي، الفِهْرِيُّ، أَبو محمد المكي، \"ثقة فقيه فاضل، لكنه كثير الإرسال، قيل: إنه تغير بأخرة، ولم يكثر ذلك منه\". (١١٤ هـ) على المشهور، ع. تهذيب الكمال (٢٠/ ٦٩ - ٨٦)، جامع التحصيل (ص ٢٣٧)، التقريب (ص ٣٩١)، ولم يذكره أحد ممن صنَّف في المختلطين لأن تغيرَّه لم يكثُرْ حتى يصلَ إلى حدّ الاختلاط.\n(^٦) من (ل) و(م) وهو صحابي معروف.\n(^٧) ورد بيانه في (ح / ١٧٦٨) الآتي بأنهم كانوا منطلقين إلى بني المصطلق.\n(^٨) أخرجه البخاري في \"العمل في الصلاة\" (١٢١٧)، باب: لا يردُّ السلامَ في الصلاة، (٣/ ١٠٤، مع الفتح)، عن أَبي معمر: حدثنا عبد الوارث، حدثنا كثيرٌ، به، بنحوه.\nفوائد الاستخراج:\n١ - روى أَبو عوانة الحديث عن شيخه \"الصغاني\". =\n⦗٢٠⦘\n٢ - التقى مع مسلم في شيخ شيخه \"حماد بن زيد\"، وهذا \"بدل\".\n٣ - علا أَبو عوانة علوًّا معنويًّا حينما روى من طريق \"خالد ابن خِداش\" (٢٢٣ هـ) بينما روى مسلم من طريق أبي كامل الجحدري [فضيل بن حسين] (٢٣٧ هـ)، والأخير تأخر وفاته عن الأول (١٤) سنة.","vol":"5","page":17},{"text":"١٧٦٧ - حدثنا أحمد بن مسعود المَقْدِسي (^١)، قال: ثنا محمد بن عيسى (^٢)، عن عبد الوارثِ (^٣)، عن كثير بن (^٤) شِنْظِير (^٥)، بإسناده نحوه:\n⦗٢١⦘ \"إلى غير القبلة على راحلته\" (^٦).\n_________\n(^١) أَبو عبد الله الخياط. وصفه الذهبي بـ \"المحدّث الإمام\". لقيه الطبراني ببيت المقدس سنة ٢٧٤ هـ، ووصفه الشيخ حمّاد الأنصاري بـ \"صدوق\"، واستفاد هذا الحكم من إخراج أبي عوانة له في هذا المستخرج.\nوالمقدِسي: -بفتح الميم، وسكون القاف، وكسر الدال- نسبةٌ إلى بيت المقدس.\nانظر: المعجم الصغير، للطبراني، (١/ ١٠)، تاريخ دمشق ابن عسكر، (٦/ ١٠ - ١١)، الأنساب (٥/ ٣٦٣)، اللباب، (٣/ ٢٤٦)، تهذيب ابن بدران، (٢/ ٩٢)، السير، (١٣/ ٢٤٤)، بلغة القاصي والداني، (١/ ٨٣ - ٨٤).\n(^٢) ابن نجيح البغدادي، أَبو جعفر بن الطباع.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن حاتم، عن معلى بن منصور، عن عبد الوارث، به، وقال: \"بمعنى حديث حماد\". كتاب المساجد، باب تحريم الكلام في الصلاة … (١/ ٣٨٤) برقم (٥٤٠/ ٣٨ / …).\nو\"عبد الوارث\" هو: ابن سعيد بن ذكوان العنبري مولاهم، أبو عبيدة التنُّوري البصري.\n\"ثقة ثبت رمي بالقدر ولم يثبت عنه\" (١٨٠ هـ) ع. تهذيب الكمال (١٨/ ٤٧٨ - ٤٨٤)، التقريب (ص ٣٦٧).\n(^٤) في (ل) و(م): \"يعني: ابن شنظير\".\n(^٥) في (ل) بعده: \"عن [عطاء، عن] جابر بن عبد الله قال: كنت مع رسول الله ﷺ في =\n⦗٢١⦘ = سفر، فبعثني في حاجة، [فجئتُ فسلمتُ عليه، فلم يرُد عليَّ، ثم قال: \"إني كنتُ في الصلاة\"]. وفي (م) أيضًا هذه الزيادة إلا ما بين المعقوفتين، وما في الأصل أنسب مع قوله \"بإسناده … \" وهذا الزائد مكرر لحديث (٨) تمامًا.\n(^٦) من فوائد الاستخراج:\n١ - روى أَبو عوانة من طريق شيخه \"أحمد بن مسعود المقدسي\".\n٢ - التقى مع مسلم في \"عبد الوارث\" وهذا \"بدل\".","vol":"5","page":20},{"text":"١٧٦٨ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا عبد الله بن محمد (^٢) النُّفَيْلي (^٣)، قال: ثنا زُهَيْر بن معاوية (^٤)، قال: أخبرني أَبو الزُّبير، عن جابر، قال: \"أَرسلَني رسولُ الله ﷺ وهو مُنْطَلِقٌ إلى بني المصطلِق (^٥)، فأتيتُه\n⦗٢٢⦘ وهو يصلِّي على بَعِيْره، فكلَّمْتُه، فقال لي بيده هكذا، ثم كلَّمْتُه فقال لي بيده هكذا، وأنا أسْمَعُه يقرأ ويُؤْمِئُ (^٦) برأسه، فلما فرغ قال: ما فعلتَ في الذي أرسلتُكَ؟ فإنه لم يمنَعْني أن أُكَلِّمَكَ إلا أني كنتُ أصَلِّي\" (^٧).\n_________\n(^١) هو السِّجِسْتَاني، والحديث في سننه (٩٢٦)، باب \"ردِّ السلامِ في الصلاة\" (١/ ٥٦٨).\n(^٢) ابن علي بن نُفَيْل، أَبو جعفر النُّفَيْلي الحرّاني.\n(^٣) بضم النون وفتح الفاء وسكون التحتانية -هذه النسبة إلى جد أبيه: \"نُفَيْل بن زَرَّاع\". الأنساب (٥/ ٥١٦)، اللباب (٣/ ٣٢٠)، توضيح المشتبه (٩/ ٢٤٦ - ٢٤٧).\n(^٤) ابن حُدَيج، أَبو خيثمة الجعفي الكوفي، وهو الملتقى، فقد رواه مسلم عن أحمد بن يونس، عن زهير، به، بنحوه. الكتاب والباب المذكوران، (١/ ٣٨٣)، برقم (٥٤٠/ ٣٧).\n(^٥) \"المصطلق\" بضم الميم وسكون الصاد وفتح الطاء المهملتين، وكسر اللام -وبنو المصطلق هم بطن من خزاعة من الأزد، والراجح أنها قحطانية، و\"المصطلق\" لقب، واسمه: جُذَيمة بن سعد ابن عمرو بن ربيعة بن حارثة. =\n⦗٢٢⦘ = وكانوا يسكنون قُدَيدًا وعسفان، ومسِيرُ النبي ﷺ إليهم كان في شعبان من السنة الخامسة للهجرة -على الراجح- وبَاغتَهُم في \"المريسيع\" - ماءٍ لهم بناحية قديد وهو جزع من وادي (حَوْرة) أحد روافد (ستارة)، بعيدٌ عن الساحل في الداخل بما يقرب من (٨٠) كيلًا من سيف البحر. انظر: كتاب المناسك للحربي (ص ٤٥٨ - ٤٦٠، ٤٦٣)، نهاية الأرب (ص ٧٦)، فتح الباري (٧/ ٤٩٥ - ٤٩٦)، مرويات غزوة بني المصطلق (ص ٩ - ٥٨)، معجم قبائل الحجاز (ص ٤٩٣ - ٤٩٤)، المجتمع المدني في عهد النبوة (الجهاد ضد المشركين) (ص ٩٣)، المعالم الأثيرة في السيرة النبوية (ص ٢٥١).\n(^٦) أي: يشير، و\"الإيماء\": الإشارة بالأعضاء كالرأس والعين.\nانظر: المجموع المغيث (١/ ١١١)، النهاية (١/ ٨١ - أومأ).\n(^٧) فوائد الاستخراج:\n١ - روى أَبو عوانة الحديث من طريق شيخه \"أبي داود\".\n٢ - الراوي عن \"زهير\" عند مسلم هو: أحمد بن يونس، بينما عند أَبي عوانة هو: عبد الله بن محمد النفيلي، وقد فهمتُ من كلام الإمام أحمد الآتي ترجيح \"النفيلي\" على \"أحمد بن يونس\" في \"زهير\":\nقال أَبو داود: قلت لأحمد: أيهما أثبت في زهير: أحمد بن يونس، أو (النفيلي)؟ قال: \"أحمد بن يونس رجل صالح، والنفيلي صاحب حديث\". انظر: سؤالات الآجري (٢/ ٢٦٢)، (١٧٨٩). والنص في (سؤالات أبي داود لأحمد) (ص ٢٧٤)، (٣١٨) ببعض الاختلاف.","vol":"5","page":21},{"text":"١٧٦٩ - حدثنا محمد (^١) بن عبد الله بن ميمون السُّكَّرِي (^٢)، الاِسْكَنْدَراني (^٣)، وأحمد بن محمد بن عثمان الثَّقَفِي (^٤)، قالا: ثنا الوليد بن مسلم، قال: ثنا أَبو عمرو الأوزاعي (^٥)، ح\n⦗٢٤⦘ وحدثنا عَمَّارُ بن رَجَاء (^٦)، قال: ثنا عبد الصَّمَد (^٧)، قال: ثنا أبان (^٨)، قالا جميعًا: عن يحيى بن أبي كثير (^٩) عن هِلال بن أبي مَيْمُونةَ (^١٠)،\n⦗٢٥⦘ عن عطاء بن يَسار (^١١)، عن معاوية بن الحكم السُّلَمِي (^١٢)، قال (^١٣): \"قلتُ: يا رسولَ الله، إنا كنّا حديثَ عهْدٍ بجاهلية، فجاءنا الله بالإسلام، وإنَّ رجالًا منّا يَتَطيَّرون (^١٤)؟ قال: \"ذلك شيءٌ يجدونه في صدورهم\" (^١٥) قلنا:\n⦗٢٦⦘ ورجالًا منّا يأتون الكَهَنَةَ؟ (^١٦)، قال: \"فلا تأتوهم\"، قلت: ورجالًا منَّا يَخُطُّون (^١٧)، قال: \"قد كان نبيٌّ من الأنبياء يخُطُّ، فمَنْ وافَقَ خطَّه فذاك\" (^١٨)، قال: وبَيْنَا أنا مع النبيِّ ﷺ في صلاة، إذ عَطَسَ رجلٌ من\n⦗٢٧⦘ القوم، فقلتُ: يرحمكَ الله، قال (^١٩): فحَدَّقنِي (^٢٠) القوم بأبصارهم، قال: فقلتُ: واثُكْلَ (^٢١) أمِّيَاه! (^٢٢) ما لكم تنظرون إلي؟! قال: فضرب (^٢٣) القوم بأيْدِيْهِمْ على أفْخاذِهِم، فلَمَّا رأيتُهم يُسَكِّتُونِي (^٢٤)! لكني سكتُّ فلما انصرف النبي ﷺ من صلاته دعاني، فَبِأَبِي وأمِّي هو،\n⦗٢٨⦘ ما رأيت مُعلِّمًا (^٢٥) قبله ولا بعده أحْسَنَ تعليمًا منه، والله ما ضربني ولا كهَرني (^٢٦)، ولا سبَّني، ولكن قال لي: \"إنّ صلَاتنا هذه لا يصلُحُ فيها شيء من كلامِ الناس، وإنما هي التسبيحُ والتكبيرُ وتلاوةُ القرآن\". قال: واطَّلَعْتُ غُنَيْمَةً لي ترعاها جاريةٌ لي قِبَل أُحُدٍ (^٢٧) والجَوُّانِيَّة (^٢٨)، فوجدتُ الذئبَ قد ذهب منها بشاةٍ، وأنا رجل من بني آدمَ، آسفُ كما يأسفون، وأغْضَبُ كما يَغْضبون، فصَكَكْتُها (^٢٩) صكَّةً، فأخبَرْتُ بذلك رسولَ الله ﷺ فعظَّم ذلك عليَّ، قلت (^٣٠): يا رسول الله، لو أعلم أنَّها مؤمنةٌ لأعتَقْتُها، قال: \"ائتني بها\" فجئتُ (^٣١) بها، فقال لها: \"أين\n⦗٢٩⦘ الله؟ \" قالت: في السماء، قال: \"فمن أنا؟ \" قالت: أنت رسول الله، قال: \"إنها مؤمنة فأَعتِقْها\"، فأعتقتُها\" (^٣٢) (^٣٣).\n_________\n(^١) أَبو بكر السّكَّرِي، بغدادي الأصل، سكن الإسْكَنْدريّة فنُسب إليها.\n(^٢) السُّكَّري -بضم السين المهملة وفتح الكاف المشددة، وفي آخرها الراء- نسبة إلى بيع \"السُّكَّر\" وعمله وشرائه …\nمؤتلف ابن القيسراني (ص ٧٩)، الأنساب (٣/ ٢٦٦)، اللباب (٢/ ١٢٣).\n(^٣) الإسكندراني -بكسر الألف، وسكون السين المهملة، وفتح الكاف، وسكون النون، وفتح الدال والراء المهملتين، نسبة إلى \"الإسكندرية\" وهي مدينة مشهورة في مصر، والمترجَم سكنها فنُسب إليها، وإلا فهو بغدادي الأصل.\nانظر: الأنساب (٣/ ٢٦٦)، تهذيب الكمال (٢٥/ ٥٦٤).\n(^٤) هو المعروف بابن الغمطريق، أَبو عمرو الدمشقي.\n(^٥) هو عبد الرحمن بن عمرو بن أَبي عمرو الأوزاعي، إمام مشهور.\nو\"الأوزاعي\": -بفتح الألف وسكون الواو- هذه النسبة إلى \"الأوزاع\" وهي قرية على باب دمشق من جهة باب الفراديس، وهو في الأصل اسم قبيلة من اليمن، سميت القرية باسمهم لسكناهم بها … وقيل غير ذلك. انظر: تقدمة الجرح والتعديل (ص ١٨٤ - ٢١٩)، مشاهير علماء الأمصار (١٤٢٥) (ص ٢١١)، الأنساب (١/ ٢٢٧)، معجم البلدان (١/ ٣٣٣)، اللباب (١/ ٩٢ - ٩٣)، السير (٧/ ١٠٧ - ١٣٤).\nو\"الأوزاعي\" هذا هو ملتقى المصنِّف مع الإمام مسلم في هذا الطريق، رواه مسلم عن إسحاق ابن إبراهيم، عن عيسى بن يونس، عن الأوزاعي، به، ولم يسق متنه.\nالكتاب والباب المذكوران، (١/ ٣٨٢) برقم (٥٣٧ / …).\n(^٦) (ابن رجاء) لم يذكر في (ل) و(م)، وهو أَبو ياسر التغلبي الإستراباذي، صاحب \"المسند الكبير\".\n(^٧) هو ابن عبد الوارث بن سعيد بن ذكوان التميمي العَنْبَري مولاهم التنُّوري، أَبو سَهْل البصري، (٢٠٧ هـ) ع. وثقه ابن سعد، وابن نُمَيْر، والعجلي، والحاكم، وابن قانع، وزاد الأخير: \"يخطئ\". وقال ابن المديني: \"ثبت في شعبة\". وقال أَبو حاتم: \"صدوق صالح الحديث\". تهذيب الكمال (١٨/ ١٠٢). وفي \"الجرح\" (٦/ ٥١): \"سألت أبي عنه فقال: شيخ مجهول\"، وعلق عليه محققه الشيخ المعلمي: \"لعله هنا سقط، فإن عبد الصمد بن عبد الوارث مشهور معروف\". وكلامه وجيه، فلو قيل هذا في المترجم لنُقِل عنه ولم يَنْقُل عنه ذلك معتبرٌ، بل المنقول عنه خلافه، كما سبق. وقال الذهبي: \"حجة\". وقال الحافظ: \"صدوق ثبت في شعبة\" وهو ثقة. انظر: طبقات ابن سعد (٧/ ٢١٩)، ثقات العجلي (١٠٠٣)، (ص ٣٠٣)، تهذيب الكمال (١٨/ ٩٩ - ١٠٢)، الكاشف (١/ ٦٥٣)، تهذيب التهذيب (٦/ ٢٩٢)، التقريب (ص ٣٥٦).\n(^٨) هو ابن يزيد العطَّار، أَبو يزيد البصري.\n(^٩) هنا ملتقى جميع الطرق، رواه مسلم عن أبي جعفر محمد بن الصبّاح، وأبي بكر بن أبي شيبة (وتقاربا في لفظ الحديث) قالا: ثنا إسماعيل بن إبراهيم، عن حجّاج الصوّاف، عن يحيى بن أبي كثير، به، بنحوه. كتاب المساجد، باب تحريم الكلام في الصلاة، ونسخ ما كان من إباحته، (١/ ٣٨١ - ٣٨٢)، برقم (٥٣٧).\nو\"يحيى بن أَبي كثير\" هو الطائي مولاهم أَبو نصر اليمامي.\n(^١٠) هو: هلال بن علي بن أسامة، ويقال: هلال بن أبي ميمونة، وهلال بن أبي هلال القرشي العامري المدني، مولى بني عامر ابن لؤى. \"ثقة\" (سنة بضع عشرة ومائة هـ)، =\n⦗٢٥⦘ = ع. تهذيب الكمال (٣٠/ ٣٤٣ - ٣٤٥)، التقريب (ص ٥٧٦).\n(^١١) هو الهلالي، أَبو محمد المدني القاضُّ، مولى ميمونة زوج النبي ﷺ \"ثقة فاضل، صاحب مواعظ وعبادة\"، (٩٤ هـ)، ع. تهذيب الكمال (٢٠/ ١٢٥ - ١٢٧)، التقريب (ص ٣٩٢).\n(^١٢) السُّلَمِي -بضم السين المهملة وفتح اللام- نسبة إلى \"سُلَيْم\" وهي قبيلة من العرب مشهورة يقال لها: \"سليم بن منصور … \" تفرقت في البلاد … الأنساب (٣/ ٢٧٨)، اللباب (٢/ ١٢٨ - ١٢٩).\n(^١٣) كلمة (قال) لا توجد في (ل) و(م).\n(^١٤) الطيرة -بكسر الطاء، وفتح الياء- على وزن: \"العِنَبَة\" [ومنهم من سكّن الياء، والمشهور الأول]، مصدر \"تطيَّر طيرة\"، و\"التطير\" التشاؤم، وأصْله: الشيء المكروه من قول أو فعل أو مرئي، وكانوا يتطيرون بالسونح والبوارح، فيُنَفِّرون الظباءَ والطيورَ، فإن أخذتْ ذات اليمين تبركوا به ومضَوا في سفرهم وحوائجهم، وإن أخذتْ ذات الشمال رجعوا عن سفرهم وحاجتهم وتشاءموا بها. فكانت تصدُّهم في كثير من الأوقات عن مصالحهم، فنفَى الشرعُ ذلك، وأبطله، وأخبر أنه ليس له تأثير بنفع ولا ضُرٍّ.\nوأصل اشتقاقها من \"الطير\" إذ كان أكثر تطيُّرِهِم وعمَلِهِم به.\nشرح النووي (١/ ٢١٨ - ٢١٩). وانظر: تفسير غريب ما في الصحيحين (ص ٣٠٦)، المشارق (١/ ٣٢٤)، النهاية في غريب الحديث (٣/ ١٥٢)، شرح الأبِّي (٧/ ٤٢١).\n(^١٥) وفي الحديث رقم (١٧٧٠) الآتي زيادة \"فلا يضرهم\" وعند مسلم \"فلا يصُدَّنَّهم\" وفي رواية \"فلا يصُدَّنكم\". =\n⦗٢٦⦘ = ومعناه: \"أن الطيرة شيء تجدونه في نفوسكم ضرورة، ولا عَتَب عليكم في ذلك فإنه غيرُ مكتَسَبٍ لكم فلا تكليف به، ولكن لا تمتنعوا بسببه من التصرف في أموركم، فهذا هو الذي تقدِرون عليه، وهو مكتسب لكم فيقع به التكليف.\nفنهاهم ﷺ عن العمل بالطِّيَرَة والامتناع من تصرُّفاتهم بسببها …\nوالطيرة محمولة على العمل بها، لا على ما يوجد في النفس من غير عمل على مقتضاه\". شرح النووي (٥/ ٢٢ - ٢٣).\n(^١٦) جمع \"كاهن\" وهو: الذي يتعاطى الخبر عن الكائنات في مستقبل الزمان، ويدَّعى معرفة الأسرار. والفرق بينه وبين \"العرَّاف\" أن الثاني يتعاطى معرفة الشيء المسروق ومكان الضالة ونحوهما، والحديث يشمل الكل. انظر: المجموع المغيث (٣/ ٩٥)، النهاية (٤/ ٢١٤)، شرح النووي (٥/ ٢٢).\n(^١٧) قال القاضي عياض: قال ابن عباس: \"الخطُّ علمٌ تركه الناس، وصورته أن يأتي ذو الحاجة إلى \"الحازي [وهو الذي يَحْرِز الأشياء ويقدّرها بظنه، ويقال للمنجم: حازي، لأنه ينظر في النجوم وأحكامها بظنه] ومع الحازي غلام معه \"مِيْلٌ\" فيخط الأستاذ في أرض رَخْوة خطوطًا معجِّلًا لئلا يلحقها العدد، ثم يرجع فيمحوها على مهل خطين خطين، فإن بقي خطان فهو علامة النَجاح، وإن بقي واحدة فهو علامة الخيبة، والعرب تسميه \"الأسحم\" وهو مشؤوم عندهم\".\nوانظر: شرح الأبي (٢/ ٤٣٦)، غريب الخطابي (١/ ٦٤٧).\n(^١٨) قال النووي: \"اختلف العلماء في معناه، فالصحيح أن معناه: من وافق خطَّه فهو =\n⦗٢٧⦘ = مباح له، ولكن لا طريق لنا إلى العلم اليقيني بالموافقة، فلا يباح، والمقصود أنه حرام، لأنه لا يباح إلا بيقين الموافقة، وليس لنا يقين بها\".\nوراجع لمزيد الإيضاح: شرح النووي (٥/ ٢٣)، شرح الأبي (٢/ ٤٣٦ - ٤٣٧).\n(^١٩) (ق (ل) لا توجد في (ل) و(م).\n(^٢٠) في (م) \"فحذفني\"، ومعنى \"حدقني\": رموني بـ \"حدقهم\" جمع \"حَدَقة\" وهي: العين، والتحديق: شدة النظر. المجموع المغيث (١/ ٤١٣)، النهاية (١/ ٣٥٤).\n(^٢١) \"الثكل\" -بضم الثاء وإسكان الكاف، وبفتحهما جميعا، لغتان كالبُخْل و\"البَخَل\" هو: فقدان المرأة ولَدَها، وامرأة \"ثَكْلى\"، و\"ثاكِلٌ\"، وثَكِلَتْهُ أمه -بكسر الكاف- وأثكله الله تعالى أمه. انظر: المشارق (١/ ١٢٩)، المجموع المغيث (١/ ٢٦٩)، شرح النووي (٥/ ٢٠).\n(^٢٢) \"أمياه\" -بكسر الميم- والياء بعدها ياء الإضافة، فتحت وأُشْبِعَتْ بألف على إحدى اللغات و\"الهاء\" هاء السكت. شرح السنوسي لمسلم (٢/ ٤٣٣).\n(^٢٣) فعلوا هذا ليسكِّتوه، وهذا محمول على أنه كان قبل أن يُشرع التسبيحُ لمن نابه شيء في صلاته. شرح النووي (٥/ ٢٠) وانظر: شرح الأبي (٢/ ٤٣٣).\n(^٢٤) جواب \"لما\" محذوف، وبه يتم المعنى، أي: فلما رأيت القوم يصمتونني غضبتُ ولكني سكتُّ، ولم أعمل بمقتضى الغضب. شرح السنوسي لمسلم (٢/ ٤٣٤).\nملاحظة: في نسخة \"الأبي\" يوجد لفظ \"غضبت\" في المتن، ويظهر أنه خطأ.\n(^٢٥) (ك ١/ ٣٧٩).\n(^٢٦) \"الكهر\": الانتهار، وقد كهره يكهره: إذا زبره واستقبله بوجه عبوس.\nانظر: غريب أبي عبيد (١/ ٧٦)، المشارق (١/ ٣٤٨)، النهاية (٤/ ٢١٢).\n(^٢٧) جبل معروف شمالي المدينة.\n(^٢٨) الجوانية -بفتح وتشديد ثانيه، وكسر النون، وياء مشددة-: موضع في شمالي المدينة، وأما قول القاضي عياض أنها من عمل \"الفرع\" فليس بمقبول؛ لأن \"الفرع\" بين مكة والمدينة، بعيد من المدينة، و\"أحد\" في شام المدينة، وقد قال في الحديث: \"قبل أحد والجوانية\" فكيف يكون عند الفرع. شرح النووي (٥/ ٢٣، ٢٤)، وانظر: معجم البلدان (٢/ ٢٠٣)، المعالم الأثيرة في السنة والسيرة (ص ٩٣).\n(^٢٩) أي: لطمتها. مشارق الأنوار (٢/ ٤٤)، شرح النووي (٥/ ٢٤).\n(^٣٠) في (م): \"فقلت\".\n(^٣١) في (ل) و(م): \"فجئته بها\".\n(^٣٢) في الأصل \"فأعتقَها\" والمثبت من (ل، م، ط) وهو الأنسب بالسياق.\n(^٣٣) فوائد الاستخراج:\n١ - روى أَبو عوانة هذا الحديث من طريق شيوخه:\nأ- محمد بن عبد الله السكري.\nب- أحمد بن محمد الثقفي.\nج- عمار بن رَجَاء.\n٢ - التقى مع الإمام مسلم في الطريق الأولى في \"الأوزاعي\"، مع المساواة؛ وفي الطريق الثانية في \"يحيى بن أبي كثير\"، مع المساواة، وهذا \"بدل\".\n٣ - ساق الإمام مسلم طريق الأوزاعي ولم يسق متنه، بينما ذكر أَبو عوانة متن الطريق أيضًا، وفيه تميز للمتن المحال به على المتن المحال عليه.","vol":"5","page":23},{"text":"١٧٧٠ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا مسدَّدٌ (^٢)، قال: ثنا يحيى (^٣)، [ح] (^٤)\n⦗٣٠⦘ قال (^٥): وثنا عثمانُ بن أبي شيبة (^٦)، قال: ثنا إسماعيل بن إبراهيم (^٧) -المعنى واحد- عن الحجاج الصواف (^٨)، قال: ثنا يحيى بن أبي كثير، عن هلال بن أبي ميمونة، عن عطاء بن يَسار، عن معاوية بن الحكم السلمي، قال: \"صليت مع رسول الله ﷺ فعطس رجل من القوم، فقلت: يرحَمُك الله، فرماني (^٩) القومُ بأبْصارهم، فقلتُ: واثُكْلَ أمِّياه! ما شأنكم تنظرون إليَّ؟! قال: فجعلوا يضربون بأيديهم على أفخاذهم، فعرفتُ أنهم يصمِّتوني.\nقال عثمان (^١٠): فلما رأيتُهم يسكّتوني! لكني سكتُّ، فلمّا صلَّى\n⦗٣١⦘ رسولُ الله ﷺ بأبي وأمي، ما ضربني، ولا كهرني (^١١) ولا سبَّني.\nثم قال: \"إنّ هذه الصلاة لا يَحِلُّ فيها شيءٌ من كلام الناس هذا، إنما هو التسبيحُ والتكبيرُ وقراءةُ القرآن\"، أو كما قال رسول الله ﷺ. قلتُ: يا رسول الله، إنَّا قومٌ حديثُ عهدٍ بجاهليةٍ، وقد جاءنا الله بالإسلامِ، ومنا رجال يأتون الكَهَنة! قال: \"لا تأتهم (^١٢)، قال: قلتُ: ومِنَّا رجالٌ يتطيَّرون؟ قال: \"شيءٌ يجدون في صدورهم فلا يضرهم\" (^١٣). ومنا رجال يخطُّونَ؟ قال: \"كان نبيٌّ من الأنبياء يَخُطُّ، فمن وافق خطَّه فذاك\"، قلتُ: جاريةٌ كانت ترعى غُنَيْماتٍ قِبَلَ أُحُدٍ والجَوَّانِيَّة، إذ اطَّلَعْتُ عليْها إطلاعةً فإذا الذئبُ قد ذهب بشاة منها (^١٤)، وأنا من بني آدم، آسَفُ كما يأسفون، لكني صَكَكْتُها صكَّةً، فعظَّم ذلك عليَّ رسول الله ﷺ قلت: أفلا أعتِقُها؟ فقال (^١٥): \"ائتني بها\" قال:\n⦗٣٢⦘ فجئت بها فقال: \"أين الله؟ \" قالتْ: في السماء، قال: \"من أنا؟ \" قالت: أنت رسولُ الله، قال: \"أعتِقْها فإنها مؤمنة\" (^١٦).\n_________\n(^١) هو السجستاني، والحديث في سننه في \"الصلاة\" (٩٣٠)، باب: تشميت العاطس في الصلاة (١/ ٥٧٠ - ٥٧٣).\n(^٢) ابن مُسَرْهَد بن مُسَرْبل الأسدي البصري، أَبو الحسن. \"ثقة حافظ\"، (٢٢٨ ص) (خ د ت س). تهذيب الكمال (٢٧/ ٤٤٣ - ٤٤٨)، التقريب (ص ٥٢٨).\n(^٣) هو ابن سعيد القطان البصري، إمام معروف. انظر: تقدمة (الجرح والتعديل) (ص ٢٣٢ - ٢٥١)، المشاهير (١٢٧٨) (ص ١٩٢)، تهذيب الكمال (٣١/ ٣٢٩ - ٣٤٣).\n(^٤) علامة التحويل (ح) لا توجد في الأصل، وأثبتها من (ل، ط) وهي موجودة في سنن أبي داوود (١/ ٥٧٠) ووجودها هنا مناسب.\n(^٥) القائل هو: أَبو داود السجزي، انظر: السنن (١/ ٥٧٠).\n(^٦) هو: عثمان بن محمد بن إبراهيم بن عثمان العَبْسِيُّ، أَبو الحسن الكوفي.\n(^٧) هنا موضع الالتقاء بالنسبة لهذه الطريق. راجع (ح /١٧٦٩). وسياق مسلم أقرب إلى هذا الحديث منه إلى (ح /١٧٦٩).\nو\"إسماعيل بن إبراهيم\" هو البصري، أَبو بشر الأسدي مولاهم المعروف بابن عُلَيّةَ، وهو \"ثقة حافظ\" (١٩٣ هـ) ع. تهذيب الكمال (٣/ ٢٣ - ٣٣)، التقريب (ص ١٠٥).\n(^٨) هنا موضع الالتقاء -بالنسبة لطريق القطان. و\"الحجاج\" هو: ابن أبي عثمان: مَيْسَرة، أو سالم الصوَّاف، أَبو الصَّلْت الكِنْدي مولاهم- البصري. \"ثقة حافظ\" (١٤٣ هـ) ع. تهذيب الكمال (٥/ ٤٤٣ - ٤٤٤)، التقريب (ص ١٥٣).\nو\"الصوَّاف\" -بفتح الصاد المهملة، وتشديد الواو، وفي آخرها الفاء- نسبةً إلى بيع الصُّوف والأشياء المتخذة من الصوف\". الأنساب (١٣/ ٥٦١)، اللباب (٢/ ٢٤٩).\n(^٩) أي: أسْرعوا الالتفاتَ إليَّ. شرح الأبي (٢/ ٤٣٣).\n(^١٠) هو: ابن أبي شيبة، أحد شيوخ أبي داود في السند.\n(^١١) في (م) كرهني.\n(^١٢) نهاهم عن إتيان الكهان لأنهم يتكلمون في مغيباتٍ قد يُصادف بعضها الإصابة؛ فيُخاف الفتنة على الإنسان بسبب ذلك؛ لأنم يلبّسون على الناس كثيرًا من أمر الشرائع. شرح النووي (٥/ ٢٢).\n(^١٣) كذا في جميع النسخ، وفي صحيح مسلم بزيادة: \"قال: قلت\" قبل \"ومنا رجال يخطون\"، وفي سنن أبي داود كلمة \"قلت\" فقط.\n(^١٤) (ك ١/ ٣٨٠).\n(^١٥) في (ل) و(م): \"قال\".\n(^١٦) من فوائد الاستخراج:\n١ - روى المصنف هذا الحديث عن شيخه: أبي داوود السجستاني.\n٢ - أ- التقى مع الإمام مسلم -في طريق القطان- في \"الحجاج\" وهذا \"بدل\".\nب- وفي طريق ابن أبي شيبة التقى به في \"إسماعيل بن إبراهيم\" وهذا \"موافقة\".","vol":"5","page":29},{"text":"<span data-type='title' id=toc-304>[باب] (^١) بيانِ صفة العملِ الذي يجوز للمصلِّي أن يعملَهَ في صلاته مما ليس منها، ودفعِ من يريه به سوءًا عن نفسه، ولعن الشيطان فيها إذا تعرَّض له بتخويف، والدليلِ على إباحة دفع الحيّة والعقرب عن نفسه بقتلٍ أو ضربٍ، وإباحةِ التعوّذ في الصلاة</span>\n_________\n(^١) \" باب\" من (ل) و(م).","vol":"5","page":33},{"text":"١٧٧١ - حدثنا عليُّ بن سهلٍ البزَّاز (^١)، قال: ثنا شبابة بن سوَّار (^٢)، قال: ثنا: شعبة، عن محمد بن زياد (^٣)، قال: سمعتُ أبا هريرة يقول: \"صلّى\n⦗٣٤⦘ النبيُّ ﷺ صلاةً، فقال: \"إن الشيطان عَرَض لي (^٤) نفسَه على أن يقْطَعَ عليَّ الصلاةَ، فأمكَنَني الله منه، فأخذتُه، فلقد أردتُ أن أُوْثِقَه إلى ساريةٍ حتّى تُصْبِحُوا (^٥) فتنظرون إليه، فذكرتُ قولَ سليمانَ بن داوود [﵉ (^٦)]: ﴿هَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي (^٧) إِنَّكَ أَنْتَ الْوَهَّابُ﴾ (^٨)، فردَّه الله خائبًا\" (^٩).\n_________\n(^١) أَبو الحسن البغدادي، المعروف بالعفَّاني، نسائي الأصل، اشتهر بالعفَّاني لملازمته عفانَ بن مسلم الصّفَّار.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر أبي شيبة، حدثنا شبابة، به، ولم يسق متنه إحالة على حديث النضر بن شميل عن شعبة- قبله.\nكتاب المساجد، باب جواز لعن الشيطان في أثناء الصلاة، والتعوذ منه، وجواز العمل القليل في الصلاة (١/ ٣٨٤ - ٣٨٥)، برقم (٥٤١/ …).\nو\"شبابة بن سوار\" هو المدائني، أصله من خراسان، مولى بني فزارة، \"ثقة حافظ رُمي بالإرجاء\" (٤ أو ٥ أو ٢٠٦ هـ)، ع. تهذيب الكمال (١٢/ ٣٤٣ - ٣٤٩)، التقريب (ص ٢٦٣).\n(^٣) هو القُرَشي الجُمَحِي، أَبو الحارث المدني، مولى عثمان بن مظعون، سكن البصرة، \"ثقة ثبت، ربما أرسل، من الثالثة\" ع.\nولم يذكره العلائي -ولا من قبله- فيمن يحكم على روايتهم بالإرسال.\nتهذيب الكمال (٢٥/ ٢١٧ - ٢١٩)، التقريب (ص ٤٧٩).\n(^٤) وهكذا في البخاري (١٢١٠) وفي (ل) و(م) (عليَّ) بدل (لي).\n(^٥) في الأصل: \"تصبحون\" وهو خطأ لغةً، وفي مسلم \"حتى تصبحوا تنظرون\"، وعند البخاري -من رواية شبابة- \"حتى تصبحوا فتنظرون إليه\"، والمثبت من (ل) و(م).\n(^٦) جملة التسليم لا توجد في الأصل، أثبتها من (ل) و(م).\n(^٧) في (م): (من قبلي) وهو خطأ.\n(^٨) سورة (ص): ٣٥.\n(^٩) وأخرجه البخاري في \"العمل في الصلاة\" (١٢١٠) باب: ما يجوز من العمل في الصلاة، (٣/ ٩٧، مع الفتح)، وكذلك في \"بدء الخلق\" (٣٢٨٤) باب: صفة إبليس وجنوده، (٦/ ٣٨٨) عن محمود (بن غيلان)، حدثنا شبابة، حدثنا شعبة، به، بنحوه.\nمن فوائد الاستخراج:\n١ - روى أَبو عوانة عن شيخه: \"علي بن سهل البزار\".\n٢ - التقى مع مسلم في شيخ شيخه \"شبابة\" وهذا \"موافقة\".\n٣ - تمييز المتن المحال به على المتن المحال عليه.","vol":"5","page":33},{"text":"١٧٧٢ - حدثنا أَبو الأزهر (^١)، قال: ثنا\n⦗٣٥⦘ رَوْح (^٢)، قال: ثنا شعبة (^٣)، بإسناده مثلَه، وقال: \"فردَّه (^٤) الله خاسئًا\" (^٥).\n_________\n(^١) هو: أحمد بن الأزهر بن مَنِيْع العبدي النيسابوري، (س ق). \"صدوق كان يحفظ، ثم كبُر فصار كتابُه أثبت من حفظه … \"، (٢٦٣ هـ). تهذيب الكمال (١/ ٢٥٥ - ٢٦١)، =\n⦗٣٥⦘ = التقريب (ص ٧٧).\n(^٢) هو ابن عُبادة بن العلاء القيسي، أَبو محمد البصري. \"ثقة فاضل له تصانيف\" (٢٠٥ هـ أو ٢٠٧ هـ)، ع. تهذيب الكمال (٩/ ٢٣٨ - ٢٤٥)، التقريب (ص ٢١١).\n(^٣) هنا موضع الالتقاء، ورواه مسلم أيضًا عن إسحاق بن إبراهيم، وإسحاق بن منصور، قالا: أخبرنا النضر بن شُمَيْل، أخبرنا شعبة، به، بنحو حديث غندر الآتي برقم (١٧٧٣). الكتاب والباب المذكوران في (ح / ١٧٧١)، (١/ ٣٨٤) برقم (٥٤١).\n(^٤) في المطبوع \"فرد\" بدون الهاء وهو خطأ.\n(^٥) وأخرجه البخاري في \"التفسير\" (٤٨٠٨) (٨/ ٤٠٨).","vol":"5","page":34},{"text":"١٧٧٣ - حدثنا محمد بن إسحاق الصغاني، قال: ثنا خلف (^١)، قال: ثنا غُنْدر (^٢)، قال: ثنا شعبة -بإسناده- قال: \"إنَّ عِفْرِيتًا (^٣) من الجِنّ تفلّت (^٤) عليَّ البارحةَ ليقطع عليَّ الصلاة، فأمكَنَني الله منه، فذعتُّه (^٥)\n⦗٣٦⦘ وأردت أن (^٦) أربطه\". وذكر الحديث بمثله إلى قوله: ﴿لِأَحَدٍ مِنْ بَعْدِي﴾ (^٧).\n_________\n(^١) هو: ابن سالم المخرِّمي -بتشديد الراء- أَبو محمد المهلَّبي مولاهم السِّنْدي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن بشار، عن محمد بن جعفر، به، وقرنه بشبابة ابن سوار.\nو(غُنْدَر) هو: محمد بن جعفر الهذلي البصري المعروف بغُنْدر، \"ثقة صحيح الكتاب … \" (٣ أو ١٩٤ هـ)، ع. تهذيب الكمال (٢٥/ ٥ - ٩)، التقريب (ص ٤٧٢).\n(^٣) \"العِفْرِيتُ\" هو: القوي النافذ مع خُبْث ودهاء. مشارق الأنوار (٢/ ٩٧).\n(^٤) التفلُّت والإفلات والانفلات: التخلُّص والتملُّص من الشيء فلتةً وفجاءة من غير تمكُّث. ومعناه هنا: تعرَّض لي فلتةً فجاءة لِيَغْلِبني في صلاتي. المجموع المغيث (٢/ ٦٣٤) وانظر: النهاية (٣/ ٤٦٧).\n(^٥) وفي (ل): (فدعته) بالدال المهملة، وقد أخرجه الإمام أحمد في المسند (٢/ ٢٩٨) عن =\n⦗٣٦⦘ = غندر نفسه، وفيه \"فدعته\" أيضًا بالمهملة، وقال الشيخ أحمد شاكر: \"قوله \"فدعته\" هكذا ثبت في أصُول \"المسند\"، و\"جامع المسانيد\" بالدال المهملة، وفي (ك - وهي النسخة الكتانية المغربية للمسند- علامة الأهمال فوق الدال … \" المسند بتحقيقه (١٥/ ١٢٠) وهو هكذا -بالمهملة- في رواية ابن أبي شيبة عند مسلم (١/ ٣٨٥)، ولكن ورد في المطبوع من \"أطراف المسند (٨/ ٢٦) برقم (١٠١٨١) وكذلك في طبعة مؤسسة الرسالة (١٣/ ٣٤٩) بالمعجمة، وقال محققو هذه الطبعة: \"وهذه الأخيرة [أي المهملة] وقعت في بعض النسخ الخطية المتأخرة\" (١٣/ ٣٥٠) ولم يتيسر لي الوقوف على المخطوط.\nوقد ورد تفسير اللفظ -على الوجهين- في رواية ابن شميل عند البخاري (١٢١٠) وفيه -بعد سياق الحديث: \"ثم قال النضر بن شميل، فذعتُّه -بالذال- أي: خنقتُه، و\"فدعته\" من قول الله ﴿يَوْمَ يُدَعُّونَ﴾ أي يدفعون … \".\nانظر: صحيح البخاري -مع الفتح- (٣/ ٩٧)، المشارق (١/ ٢٥٩).\n(^٦) كلمة (أن) لا توجد في (ل).\n(^٧) وأخرجه البخاري في \"الصلاة\" (٤٦١) باب الأسير أو الغريم يربط في المسجد (١/ ٦٦٠ - ٦٦١)، وفي \"التفسير\" (٤٨٠٨) باب ﴿هَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ﴾، (٨/ ٤٠٨)، عن إسحاق بن إبراهيم، حدثنا روح ومحمد بن جعفر، به.\nوفي \"أحاديث الأنبياء\" (٣٤٢٣) باب قول الله تعالى: ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ …﴾ (٦/ ٥٢٧، مع الفتح)، عن محمد بن بشار، عن غندر، به، بنحوه، وليس عنده \"فدعته\" لا مهملةً ولا معجمةً. =\n⦗٣٧⦘ = من فوائد الاستخراج:\n١ - روى أَبو عوانة عن شيخه الصغاني.\n٢ - التقى مع مسلم في شيخ شيخه \"غندر\" وهذا موافقة (مع النزول بدرجة).\n٣ - ساق أكثر متن هذه الطريق، بينما اكتفى مسلم بسياق الإسناد وبيان الفرق الآتي.\n٤ - قال الإمام مسلم بعد سياقه لطريق غندر وشبابة: \"وليس في حديث ابن جَعْفر قوله: \"فذعتُّه … \" وقد أخرج أَبو عوانة عن غُنْدَرٍ (محمد بن جعفر) من طريق خلف عنه، وزاد فيه جملة \"فذعتُّه\".","vol":"5","page":35},{"text":"١٧٧٤ - حدثنا بَحْرُ بن نَصْرٍ [الخولاني] (^١)، قال: ثنا ابنُ وهب (^٢)، قال حدثني معاويةُ بن صالح (^٣) عن رَبِيْعةَ بن يزيد (^٤)، عن أبي إدريس\n⦗٣٨⦘ الخَوْلانِيِّ (^٥)، عن أبي الدَّرْداء (^٦)، قال: \"قام رسولُ الله ﷺ يُصلِّي، سمِعْناه يقول: \"أعوذ بالله منك\"، ثم قال: \"أَلْعَنُكَ بِلَعْنَةِ الله\" -ثلاثًا- ثم بسط (^٧) يده، كأنه يتناول شيئًا فلما فرغ من الصلاة قلنا: يا رسول الله، قد سمعناك تقول (^٨) في الصلاة، ولم نسمَعْك تقول قبل ذلك؟ ورأيناك بَسَطْتَ يديك؟ قال: \"إن عدوَّ الله إبليسَ جاء بِشِهَابٍ من نارٍ يجعله في وجهي، فقلت: \"أعوذ بالله منك\" فلم يستأْخِرْ (^٩)، [ثم قلتها فلم يستأخِرْ (^١٠)] ثم قلت ذلك\n⦗٣٩⦘ فلم يَسْتَأخِرْ / (^١١)، [قلت: ألعنك بلعنة الله التامَّة، ثم قلتها، فلم يستأخر]، فأردت أن آخذه؛ لولا دعوة أخينا سليمان لأصبح موثوقًا (^١٢) يَلْعَبُ به ولدان أهل المدينة\" (^١٣).\n_________\n(^١) من (ل) و(م)، وهو: بحر بن نصر بن سابق الخَوْلاني، أَبو عبد الله المصري، مولى بني سعد مِنْ خَوْلان، \"ثقة\" (٢٦٧ هـ)، كن. تهذيب الكمال (٤/ ١٦ - ٢٠)، التقريب (ص ١٢٠).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن سلمة المرادي، حدثنا عبد الله بن وهب، به، بنحوه. الكتاب والباب المذكوران في (ح /١٧٧١)، (١/ ٣٨٥) برقم (٥٤٢).\nو\"ابن وهب\" هو: عبد الله بن وهب المصري (١٩٧ هـ)، إمام معروف. \"ع\".\nانظر: الجرح (٥/ ١٨٩ - ١٩٠)، ثقات ابن حبان (٨/ ٣٤٦)، تهذيب الكمال (١٦/ ٢٧٧ - ٢٨٧)، السير (٩/ ٢٢٣ - ٢٣٤).\n(^٣) معاوية بن صالح بن حُدير بن سعيد الحضرمي، أَبو عمرو وأبو عبد الرحمن الحِمْصِي، قاضي الأندلس.\n(^٤) هو الدمشقي، أَبو شُعَيْب الإيادي القَصِير، \"ثقة عابد\"، (ت ١ /أو ١٢٣ هـ)، ع. =\n⦗٣٨⦘ = تهذيب الكمال (٩/ ١٤٨ - ١٥٠)، التقريب (ص ٢٠٨).\n(^٥) هو: عائذ الله بن عبد الله، ولد في حياة النبي ﷺ يوم حنين، ومات سنة ٨٠ هـ، ع.\nتهذيب الكمال (١٤/ ٨٨ - ٩٢)، التقريب (ص ٢٨٩).\nو\"الخولاني \" -بفتح الخاء المعجمة، وسكون الواو- نسبة إلى قبيلة \"خولان\" نزل أكثرها الشام. الأنساب (٢/ ٤١٩)، اللباب (١/ ٤٧٢).\n(^٦) هو الصحابي الجليل: عُوَيْمِرُ بن مالك [وقيل: ابن عامر وقيل غير ذلك] الأنصاري الخَزْرَجِيُّ ﵁ وأرضاه-، مشهور بكنيته، مات في أواخر خلافة عثمان، وقيل: عاش بعد ذلك. \"ع\". انظر: كنى الإمام مسلم (١٠٧٥)، الاستيعاب (٢٠٢٩) (٣/ ٢٩٨)، أسد الغابة (٤١٤٢) (٤/ ٣٠٦)، الإصابة (٦١٣٢) (٤/ ٦٢١ - ٦٢٢).\n(^٧) في (ل) و(م) \"يعني: يده\" بزيادة \"يعني\"، ولفظ مسلم كالمثبت.\n(^٨) في صحيح مسلم \"تقول في الصلاة شيئًا لم نسمعك تقوله قبل ذلك\".\n(^٩) في (م): \"فلم يستأخرها\"، وهذا خطأ.\n(^١٠) ما بين المعقوفتين -في كلا الموضعين- لا يوجد في الأصل و(ط، س)، استدركته من =\n⦗٣٩⦘ = (ل) و(م)، ويشهد لصحة المثبَت -في كلا الموضعين- ما في صحيح مسلم، حيث إنّ فيه: \"فقلت: أعوذ بالله منك فلم يستأخر، ثم قلت: ألعنك بلعنة الله التامَّة فلم يستأخر، ثلاث مرات\".\n(^١١) (ك ١/ ٣٨١).\n(^١٢) في (م): \"موثومًا\"، وهو محرف.\n(^١٣) فوائد الاستخراج:\n١ - روى أَبو عوانة عن شيخه \"بحر بن نصر الخولاني\".\n٢ - التقى مع مسلم في شيخ شيخه \"ابن وهب\" -مع المساواة- وهذا \"موافقة\".\n٣ - زيادة لفظة \"يصلي\" بعد قوله: \"قام رسول الله ﷺ.","vol":"5","page":37},{"text":"١٧٧٥ - روى أَبو عوانة (^١) عن زيد بن جُبَيْر (^٢)، عن ابن عمر قال: حدثتني إحدى (^٣) نسوةِ النبيِّ ﷺ \"أنه كان ﷺ يأمر بقتل\n⦗٤٠⦘ الكلب العَقُور (^٤)، والفأرة، والعقْربِ\n⦗٤٢⦘ والحديا (^٥)، والغراب، والحية، قال: وفي الصلاة أيضًا، يعني: المحرم\" (^٦).\n_________\n(^١) هو: الوضاح بن عبد الله اليشكري.\n(^٢) ابن حَرْمَلْ الطائي، \"ثقة\" من الرابعة\"، ع.\nتهذيب الكمال (١٠/ ٣٢ - ٣٤)، التقريب (ص ٢٢٢).\n(^٣) هي أم المؤمنين حَفْصَة بنت عمر بن الخطاب -أخت ابن عمر ﵁ لأجمعين.\nوقد جاء التصريح باسمها في طريق سالم عن أبيه، رواه البخاري في \"جزاء الصيد\" (١٨٢٨) باب ما يقتل المحرم من الدواب (٤/ ٤٢، مع الفتح)، ومسلم في \"الحج\" باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٨) برقم =\n⦗٤٠⦘ = (١٢٠٠)، والنسائي أيضًا في \"الحج\" (٥/ ٢١٠) كلهم من طريق ابن وهب، عن يونس، عن ابن شهاب عن سالم، به.\nوقد ساق البخاري طريق أبي عوانة هذه، ثم ساق الرواية المُفَسِّرةَ للمُبْهَمَةِ في هذه الطريق، واستنبط الحافظ في الفتح (٤/ ٤٣) من هذا التصرف أن فيه إشارة منه إلى تفسير المبهمة فيه بأنها المسماة في الرواية الأخرى.\n(^٤) الكلب معروف، و\"العقور\" من \"عقر\" من باب: ضرب: جرحه، وعقر البعير بالسيف عقرًا: ضرب قوائمه به.\nلسان العرب (٤/ ٥٩٢)، مختار الصحاح (ص ٤٤٥).\nواختلف العلماء في المراد به هنا، وهل لوصفه بكونه \"عقورًا\" مفهوم أم لا؟ على قولين معروفين:\nالأول: قول الجمهور: إن المراد به هنا كل ما عقر الناس وعدا عليهم، وأخافهم، مثل الأسد والنمر، والفهد، والذئب، قال به -في الجملة-: مالك في الموطأ (١/ ٣٥٧)، والشافعي في \"الأم\" (٨/ ١٦٩)، وأبو عبيد في \"غريبه\" (٢/ ١٦٨ - ١٦٩)، وأبو إسحاق الحربي -أيضًا- في غريبه (٣/ ٩٩٩)، والخطابي في \"أعلام الحديث\" (٢/ ٩٣٤)، و\"معالم السنن\" (٢/ ١٨٤)، والأزهري في تهذيب اللغة (٦/ ٢١٨)، والقاضي عياض في \"المشارق\" (٢/ ١٠٠)، وابن الجوزي في \"غريبه\" (٢/ ١١٤) وغيرهم.\nواحتج أَبو عبيد للجمهور بما يلي:\n١ - قوله ﷺ: \"اللهم سلِّط عليه كلبًا من كلابك\" -قاله في عُتَيبَةَ بن أبي لهب- فقتله الأسد. [أخرجه الحكم في المستدرك (٢/ ٥٨٨) وقال: \"صحيح الإسناد ولم يخرجاه\" ووافقه الذهبي، وحسَّنه الحافظ في \"الفتح\" (٤/ ٤٨). [ووقع في (المستدرك): =\n⦗٤١⦘ = لهب بن أبي لهب، والصحيح ما قدمتُه، انظر: تصحيفات المحدثين (ص ١٨٦)، تهذيب الكمال (١/ ٢٤٢).\n٢ - قال تعالى: ﴿وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ﴾ [المائدة: ٤] فهذا اسم مشتقٌّ من \"الكلب\"، ثم دخل فيه صيد الفهد والصقر والبازي، فصارت كلها داخلة في هذا الاسم، لهذا قيل لكل جارح أو عاقر من السباع: \"كلب عقور\". [غريب الحديث له (٢/ ١٦٨ - ١٦٩)].\nوالقول الثاني: وذهب أَبو حنيفة وأصحابه إلى أن المراد به هنا \"الكلب\" خاصة، ولا يلتحق به هنا سوى الذئب خاصة، وليس على غيره إلا أن يعدو عليك فيكون بمنزلة الكلب العقور [كتاب الحجة (٢/ ٢٤٣) و\"الأصل\" (٢/ ٤٤٥) كلاهما للشيباني، وأحكام القرآن للجصاص (٢/ ٤٦٨)، و\"المبسوط\" (٤/ ٩٠)].\nوخالفهم الطحاوي في إلحاقه الذئبَ) (شرح معاني الآثار ٢/ ١٦٥).\nومما احتج به الطحاوي للحنفية: أن العلماء اتفقوا على تحريم البازي والصقر، وهما من سباع الطير، فدل ذلك على اختصاص التحريم بالغراب والحدأة. شرح المعاني (٢/ ١٦٧).\nوقال الحافظ في \"الفتح\" (٤/ ٤٨): \"وتُعقِّبَ بردّ الاتفاق، فإن مخالفيهم أجازوا قتل كل ما عدا وافترس، فيدخل فيه الصقر وغيره\".\nودليلهم في إلحاق الذئب -خاصة- بالكلب العقور هو أثر ابن عمر ﵄ حيث قال: \"يقتل المحرم الذئب\".\nكما أنهم استدلوا بأثر عمر بن الخطاب ﵁ في جواز قتل السباع إذا ابتدأت -حيث إنه قتل ضبعًا وأمر بكبش، فذُبح، وقال: \"أنا ابتدأْتُ بها\".\nقال الإمام محمد: \"ولذلك نقول: ما ابتدأْتَه من السباع ولم يعدُ عليك فعليك فيه =\n⦗٤٢⦘ = الفداء، وما ابتدأك فقتلتَه فلا شيء عليك فيه، وهذا قياس قول عمر ﵁ الذي رُوي عنه. وانظر تخريج الأثرين وقوله في \"الحجة\" (٢/ ٢٤٣).\nوالراجح: ما ذهب إليه الجمهور، ومما اضطربت فيه مواقف الحنفية في هذه المسألة: أنهم ردوا أثر أبي هريرة الصحيح [صححه ابن حزم في المحلى (٧/ ٢٤١) وحسن إسناده الحافظ في \"الفتح\" (٤/ ٤٨)] في أن الكلب العقور هو الأسد، بينما تَشَبَّثُوا بأثر ابن عمر في ذلك، كما أنهم لم يَسْتَجِيْزوا القياس على الخَمْس إلا إذا ابتدأتْ اعتمادًا على أثر عمر بن الخطاب المذكور؟\nوقد فصل الحافظُ في مدى صحة حصرها على الخمس، وذكر رواياتٍ صحيحةً تُثْبِتُ الزيادة على الخمس في \"الفتح\" (٤/ ٤٤) فليراجَع، كما أن ابن حزم ناقشهُمْ في بعض المسائل في \"المحلى\" (٧/ ٢٤٠ - ٢٤١). رحم الله الجميع.\n(^٥) \"الحديا\" لغة في \"الحدأة\" وسيأتي الكلام عليه في الحديث الآتي.\n(^٦) أخرجه موصولًا كل من: البخاري في \"جزاء الصيد\"، (١٨٢٧) باب ما يقتل المحرم من الدواب (٤/ ٤٢، مع الفتح)، عن مسدد- ومسلم في \"الحج\" (١٢٠٠/ ٧٥) باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٨) عن شيبان بن فروخ، كلاهما، عن أبي عوانة، به. ولم يسق البخاري متنه كاملًا.\nوراجع تعليق الحافظ على رواية مسلم هذه في \"الفتح\" (٤/ ٤٣) إن شئت.","vol":"5","page":39},{"text":"١٧٧٦ - حدثنا الصغاني (^١)، قال: أنبأنا أحمدُ بن يونس (^٢)، قال:\n⦗٤٣⦘ ثنا زهير، قال: ثنا زيد بن جُبَيْر، أنّ رجلًا (^٣) سأل ابنَ عمر: ما يقتل المحرمُ من الدواب؟ فقال: أخبرتني إحدى نسوةِ رسول الله ﷺ \"أنَّه أمَرَ أو (^٤) أمِرَ أن يقتل الفأرة، والعقربَ، والحِدْأَة (^٥)، والكلبَ العقورَ، والغرابَ\".\n_________\n(^١) في (ل) و(م): الصاغاني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أحمد هذا، به، مثله. =\n⦗٤٣⦘ = كتاب الحج باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم، (٢/ ٨٥٨) برقم (١٢٠٠/ ٧٤).\nو\"أحمد\" هو: أحمد بن عبد الله بن يونس بن عبد الله التميمي اليربوعي الكوفي، \"ثقة حافظ\" (٢٢٧ هـ) ع. تهذيب الكمال (١/ ٣٧٥ - ٣٧٨)، التقريب (ص ٨١).\n(^٣) لم أقف على اسمه في الكتب المصنفة في المبهمات، قال سبط ابن العجمي: \"لا أعرفه\". تنبيه المعلم بمبهمات صحيح مسلم (٤٧٣)، (ص ٢١٣).\n(^٤) لفظة (أو) ساقطة من (م).\n(^٥) وفي الرواية السابقة (١٧٧٥): \"الحديا\"، و\"الحدأة\" بكسر الحاء وبالهمزة، اسم للذكر والأنثى من ذلك، وجمعها \"حدأ\" بالهمز والقصر، وأَما \"الحديا\" فجاء هنا مقصورا، وقيل: هي لغة حجازية، وهو طائر معروف من الجوارح ينقض على الجُرذان والدواجن والأطعمة وغيرها، يقال: هو أخطف من \"الحدأة\".\nانظر: شرح الأبي -عن القاضي عياض- (٤/ ١٩١)، المشارق (١/ ١٨٤ - ١٨٥)، اللسان (١/ ٥٤)، المعجم الوسيط (١/ ١٥٩).","vol":"5","page":42},{"text":"<span data-type='title' id=toc-305>[باب] (^١) بيان ذكرِ حمل النبي ﷺ أمامةَ بنت زينب في الصلاة على العاتق، وإجازة الصلاة [خلفها (^٢)]، ومعها، [وعليها ثيابها (^٣)]، وفَتْلِه (^٤) أذُنَ (^٥) ابنِ عباس [فيها (٢)]، وتحويْلِه من موضع إلى موضع</span>\n_________\n(^١) لفظة \"باب\" لا توجد في الأصل، أثبتها من (ل) و(م)، وليست فيهما لفظة \"بيان\".\n(^٢) ما بين المعقوفتين كله لا يوجد في الأصل، أثبته من (ل) و(م).\n(^٣) غير واضح في المصور، والسياق يعين وجودها [أعني كلمة \"ثيابها\"].\n(^٤) في (ل) و(م) بعده \"النبي ﷺ\" وهذا خطأ، فكون الفاعل مضمرًا أنسب، وفي الأصل \"فتلته\" وهذا خطأ، والمثبت من (ل) و(م).\n(^٥) في (م): \"أذر\" -خطأ-.","vol":"5","page":44},{"text":"١٧٧٧ - أخبرنا يونس بن عبد الأعلى (^١)، قال: أنبأنا ابن وهب، أنّ مالكًا (^٢) حدثه، عن عامر بن عبد الله بن الزبير (^٣)، عن عمرو بن سليم\n⦗٤٥⦘ الزُّرَقي (^٤)، عن أبي قتادة (^٥)، \"أنّ رسول الله ﷺ كان يصلِّي وهو حاملٌ أمامَةَ بنتَ (^٦) بنت رسولِ الله ﷺ وهي لأبي العاص، فإذا سَجَد وضَعَها، وإذا قام حملها\" (^٧).\n_________\n(^١) ابن ميسرة الصدفِي، أَبو موسى المصري. \"ثقة\" (٢٦٤ هـ)، (م س ق). تهذيب الكمال (٣٢/ ٥١٣ - ٥١٦)، التقريب (ص ٦١٣).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن القعنبيِّ، وقتيبةَ بن سعيد، ويحيى بن يحيى، ثلاثتهم عن مالك، به، بنحوه. كتاب المساجد، باب جواز حمل الصبيان في الصلاة، (١/ ٣٨٥) برقم (٥٤٣).\n(^٣) الأسدي، أَبو الحارث المدني، \"ثقة عابد\" (١٢١ هـ) ع. وفي (م): \"ابن إدريس\" بدل \"ابن الزبير\" وهو تصحيف. تهذيب الكمال (١٤/ ٥٧ - ٦٠)، التقريب (ص ٢٨٨).\n(^٤) ابن خلدة الأنصاري الزرقي \"ثقة من كبار التابعين\" (١٠٤ هـ) ع.\nو\"الزرقي\" بضم الزاي وفتح الراء، وفي آخرها القاف -هذه النسبة إلى بني زريق، وهم بطن من الأنصار، يقال لهم \"بنو زُرَيْق بن عبد حارثة ابن مالك … \". الأنساب (٣/ ١٤٧)، اللباب (٢/ ٦٥)، تهذيب الكمال (٢٢/ ٥٥ - ٥٧)، التقريب (ص ٤٢٢).\n(^٥) الأنصاري، واسمه: الحارث، ويقال: عمرو أو النعمان بن رِبْعِيّ -بكسر الراء- ابن بُلْدُمة -بضم الموحدة والمهملة بينهما ساكنة- السَّلَمى -بفتحتين- المدني، صحابي جليل، توفي سنة ٥٤ على الأصح. \"ع\". انظر: كنى الإمام مسلم (٢٨٠٣) (٢/ ٦٩٦)، الاستيعاب (٣١٦١)، (٤/ ٢٩٤)، أسد الغابة (٦١٧٣)، (٦/ ٢٤٤)، الإصابة (١٠٤١١) (٧/ ٢٧٢).\n(^٦) في (ل) و(م) \"ابنت\" وبدون تكرار، وما في الأصل أصح، وفي مسلم والبخاري: \"بنت زينب بنت رسول الله ﷺ\" وكذلك في الموطأ.\n(^٧) وأخرجه البخاري في \"الصلاة\" (٥١٦) باب \"إذا حمل جاريةً صغيرةً على عنقه في الصلاة\" (١/ ٧٠٣، مع الفتح)، عن عبد الله بن يوسف، عن مالك، به، بنحوه، والحديث في موطأ مالك -رواية يحيى - (١/ ١٧٠).","vol":"5","page":44},{"text":"١٧٧٨ - حدثنا أَبو الجَمَاهر (^١)، قال: ثنا يحيى بن صالح (^٢)، ح وحدثنا الصغاني، قال:\n⦗٤٦⦘ ثنا أَبو سَلَمة (^٣)، كلاهما، عن مالك (^٤)، بمثله.\n_________\n(^١) هو: محمد بن عبد الرحمن، أَبو الجماهر الحمصي.\n(^٢) هو: الوُحاظي، أَبو زكريا، ويقال: أَبو صالح، الشامي، الدمشقي.\n(^٣) هو: منصور بن سلَمَة بن عبد العزيز، أَبو سلمة الخزاعي البغدادي، \"ثقة ثبت حافظ\" (٢١٠ هـ) على الصحيح، (خ م ق س). تهذيب الكمال (٢٨/ ٥٣٠ - ٥٣٣)، التقريب (ص ٥٤٧).\n(^٤) هنا موضع الالتقاء.","vol":"5","page":45},{"text":"١٧٧٩ - حدثنا إدريس بن بكر، قال: ثنا (^١) الحُمَيْدِيُّ (^٢)، قال: ثنا سفيان (^٣)، ثنا ابنُ عَجْلان (^٤) وعثمان بن أبي سليمان (^٥)، أنهما سمعا عامر بن عبد الله بن الزبير يحدث عن عمرو بن سليم الزُّرَقي، عن أبي قتادة\n⦗٤٧⦘ الأنصاري، قال: \"رأيتُ رسول الله ﷺ يؤمُّ الناس وأمامةُ بنت أبي العاص -وهي بنت (^٦) زينبَ بنت النبي ﷺ على عاتقه، فإذا ركع وضعها، وإذا رفع رأسه من السجود أعادها\" (^٧).\n_________\n(^١) وفي (م) بدون ذكر \"قال: ثنا\" وهذا خطأ.\n(^٢) هو: عبد الله بن الزبير بن عيسى القرشي الأسدي المكي أَبو بكر، \"ثقة حافظ فقيه، أجل أصحاب ابن عيينة\" (٢١٩ هـ)، وقيل: بعدها. (خ م د ت س ف ق).\nو\"الحُمَيْدِيُّ\" نسبة إلى \"حُمَيْد بن زهير بن أسد بن عبد العزى بن قصي القرشي\".\nانظر: الأنساب (٢/ ٢٦٨)، زيادات أبي موسى الأصفهاني على مؤتلف ابن القيسراني (ص ١٧٠)، اللباب (١/ ٣٩٢)، تهذيب الكمال (١٤/ ٥١٢ - ٥١٥)، التقريب (ص ٢٤٥).\n(^٣) هو: ابن عيينة، والحميدي لا يروى عن الثوري، وابن عيينة ملتقى المصنف مع الإمام مسلم هنا، رواه الأخير عن محمد بن أبي عمر، عن ابن عيينة، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ١٧٧٧)، (١/ ٣٨٥ - ٣٨٦) برقم (٥٤٣/ ٤٢).\n(^٤) هو: محمد بن عجلان المدني (١٤٨ هـ) (خت م ٤).\n(^٥) هو: ابن جُبَيْر بن مُطْعِم القرشي النوفلي، المكي، قاضيها. \"ثقة، من السادسة\" (خت م د تم س ق). تهذيب الكمال (١٩/ ٣٨٤ - ٣٨٥)، التقريب (ص ٣٨٤).\n(^٦) كذا في الأصل، وهو موافق لما في صحيح مسلم، وفي (ل) و(م): \"ابنة\" وهو كذلك في مسند الحميدي المطبوع (١/ ٢٠٣)، وكلاهما سائغان.\n(^٧) والحديث في مسند الحميدي (شيخ شيخ المصنف) (٤٢٢)، (١/ ٢٠٣).\nومن فوائد الاستخراج:\nالراوي عن ابن عيينة عند الإمام مسلم هو: محمد بن أبي عمر، وهو: \"صدوق\"، وعند المصنف هو: \"الحميدي\" الذي قال فيه أَبو حاتم: \"أثبت الناس في ابن عيينةَ الحميديُّ، وهو رئيس أصحاب ابن عيينة\" وقال: \"ثقة إمام\". [الجرح والتعديل (٥/ ٥٧)].","vol":"5","page":46},{"text":"١٧٨٠ - حدثنا الصغاني، قال: ثنا أَبو عاصم (^١)، عن ابن عَجْلان، عن المَقْبُرِي (^٢)، عن عمرو بن سليم، عن أبي قتادة، \"أنّ النبي ﷺ كان يُصلّي وأمامةُ بنتُ (^٣) أبي العاص على عاتقه، وإذا ركع وضعها، وإذا قام\n⦗٤٨⦘ رفعها\".\nرواه نصرُ بن علي (^٤)، عن أبي بكر الحَنَفي (^٥)، عن عبد الحميد بن جعفر (^٦)، عن سعيد المقبري، بنحوه (^٧).\n_________\n(^١) هو الضحاك بن مخلد بن الضحاك الشيباني، أَبو عاصم النبيل البصري، \"ثقة ثبت\" (٢١٢ هـ) أو بعدها، ع. تهذيب الكمال (١٣/ ٢٨١ - ٢٨٩)، التقريب (ص ٢٨٠).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن:\nأ- قتيبة بن سعيد، حدثنا ليث.\nب- وحدثنا محمد بن المثنى، حدثنا أَبو بكر الحنفي، حدثنا عبد الحميد بن جعفر، كلاهما (ليث وعبد الحميد) عن المقبرى، به، وفيه: \"بينا نحن في المسجد جلوس خرج علينا رسول الله ﷺ\" وليس فيه \"أنه أم الناس في الصلاة\".\nالكتاب والباب المذكوران في (ح / ١٧٧٨)، (١/ ٣٨٦) برقم (٥٤٣/ ٤٣/ …).\n(^٣) في (ل) و(م): \"ابنة\".\n(^٤) ابن نصر بن علي الجهضمي \"ثقة ثبت\" (٢٥٠ هـ) أو بعدها، ع. تهذيب الكمال (٢٩/ ٣٥٥ - ٣٦١)، التقريب (ص ٥٦١).\n(^٥) هو: عبد الكبير بن عبد المجيد بن عبيد الله البصري. \"ثقة\" (٢٠٤ هـ)، ع.\nو\"الحنفي\" -بفتح الحاء المهملة، والنون- نسبة إلى بني حنيفة، وهم قوم أكثرهم نزلوا اليمامة. الأنساب (٢/ ٢٨٠)، اللباب (١/ ٣٩٦ - ٣٩٧)، تهذيب الكمال (١٨/ ٢٤٣ - ٢٤٦)، توضيح المشتبه (٣/ ٣٥٠)، التقريب (ص ٣٦٠).\nو\"أَبو بكر الحنفي\" موضع الالتقاء بين المصنف والإمام مسلم.\n(^٦) ابن عبد الله بن الحكم بن رافع الأنصاري.\n(^٧) وصله مسلم -كما سبق- عن محمد بن المثنى، عن الحنفي، به، (١/ ٣٨٦)، ولم أجد من وصله من طريق نصر بن علي.","vol":"5","page":47},{"text":"١٧٨١ - حدثنا أَبو داود السِّجْزِيُّ (^١) (^٢) قال: ثنا قتيبة (^٣) (^٤)، قال:\n⦗٤٩⦘ ثنا الليث، عن سعيد المقبري، عن عمرو بن سليم، بنحوه (^٥).\n_________\n(^١) هو السجستاني الإمام، والحديث في سننه في \"الصلاة\" (٩١٨) باب \"العمل في الصلاة\" (١/ ٥٦٤).\n(^٢) في (ل) و(م) بعده: \"نا محمد بن وهب\" وفي (ل) زيادة: \"نا ابن وهب\" قبل قتيبة، وكلاهما خطأ واضح.\n(^٣) هنا موضع الالتقاء. و\"قتيبة\" هو ابن سعيد بن جميل الثقفي، أَبو رجاء البغلاني، \"ثقة ثبت\" (٢٤٠ هـ)، ع. تهذيب الكمال (٢٣/ ٥٢٣ - ٥٣٧)، التقريب (ص ٤٥٤).\n(^٤) (ك ١/ ٣٨٢).\n(^٥) وأخرجه البخاري في \"الأدب\" (٥٩٩٦) باب \"رحمة الولد وتقبيله ومعانقته\" (١٠/ ٤٤٠) عن أبي الوليد الطيالسي، حدثنا الليث، به، بنحوه.","vol":"5","page":48},{"text":"١٧٨٢ - حدثنا أَبو داوود السجزي (^١)، قال: ثنا محمد بن وهب (^٢)، قال: ثنا ابن وهب (^٣)، عن مخرمة (^٤)، عن أبيه (^٥)، عن عمرو بن سليم، قال: سمعتُ أبا قتادة يقول: \"رأيت النبي ﷺ يصلي للناس، وأمامةُ على عنقه، فإذا سجد وضعها\".\n_________\n(^١) والحديث في سننه في \"الصلاة\" (٩١٩) باب \"العمل في الصلاة\" (١/ ٥٦٥) عن محمد بن سلمة المرادي، عن ابن وهب، به. وانظر: التعليق الآتي.\n(^٢) كذا في النسخ، وهو خطأ، بل هو: محمد بن سلمة المرادي كما هو في سنن أبي داود (٩١٩) (١/ ٥٦٥) حيث روى هذا الحديث. و\"محمد بن سلمة المرادي\" هو الجملي -بفتح الجيم والميم- أَبو الحارث المصري، \"ثقة ثبت\" (٢٤٨ هـ)، (م د س ق). تهذيب الكمال (٢٥/ ٢٨٧ - ٢٨٨)، توضيح المشتبه (٢/ ٤٣٣)، التقريب (ص ٤٨١).\n(^٣) هنا ملتقى المصنف مع الإمام مسلم، رواه مسلم عن أبي الطاهر، وهارون بن سعيد الأيلي، كلاهما عن ابن وهب، به، بمثله.\nالكتاب والباب المذكوران في (ح / ١٧٨٠)، (١/ ٣٨٦) برقم (٥٤٣/ ٤٣).\n(^٤) هو: ابن بُكَير بن عبد الله بن الأشج، أَبو المِسْوَر المدني.\n(^٥) هو: بكير بن عبد الله الأشج المدني، نزيل مصر، \"ثقة\" (١٢٠ هـ) ع. تهذيب الكمال (٤/ ٢٤٢ - ٢٤٦)، التقريب (ص ١٢٨).","vol":"5","page":49},{"text":"١٧٨٣ - حدثنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أنَّ\n⦗٥٠⦘ مالكًا (^١) حدثه، عن مَخْرَمة بن سليمان (^٢)، عن كُرَيْب (^٣) -مولى ابن عباس- أنَّ ابن عباس أخبره، \"أنه بات ليلةً عند ميمونة -أم المؤمنين ﵂ (^٤) - فقام النبي ﷺ يصلي فقمتُ إلى جنبه، فوضع رسولُ الله ﷺ يده اليمنى على رأسي، وأخذ بأذني اليمنى لِيَفْتِلَها\" (^٥).\nو(^٦) رواه (^٧) الضحّاك بن عثمان (^٨)،\n⦗٥١⦘ عن مخرمة (^٩).\nوابنُ وهب، عن عمرو (^١٠)، عن عبد ربه بن سعيد (^١١)، بحديثهما فيه (^١٢).\n_________\n(^١) هنا يلتقي المصنف مع الإمام مسلم، رواه عن يحيى بن يحيى، عن مالك، به، مطولًا.\nكتاب صلاة المسافرين وقصرها، باب \"الدعاء في صلاة الليل وقيامه\" (١/ ٥٢٦) برقم (٧٦٣/ ١٨٢).\nوالحديث قد أعاده المصنف بنفس السند برقم (٢٢٨٧، ٢٣٠٣)، ببعض متنه، وبرقم (٢٣٣٤) بنفس الطريق أيضًا مطولًا بنحو حديث مسلم.\n(^٢) هو: الأَسَدِي الوالبي -بكسر اللام-، المدني، \"ثقة\"، (١٣٠ هـ) ع. تهذيب الكمال (٢٧/ ٣٢٨ - ٣٣٠)، التقريب (ص ٥٢٣).\n(^٣) هو: كريب بن أَبي مسلم الهاشمي مولاهم، المدني، أَبو رِشدين، \"ثقة\"، (٩٨ هـ)، ع.\nتهذيب الكمال (٢٤/ ١٧٢ - ١٧٤)، التقريب (ص ٤٦١).\n(^٤) في (ل) و(م): عنهم، وهو صحيح باعتبار إشراك ابنِ عباس ووالدِه أيضًا في الدعاء.\n(^٥) وأخرجه البخاري، راجع (ح / ٢٢٨٧) للوقوف على التخريج حيث رواه المصنف هناك بهذا السند.\n(^٦) حرف الواو لا يوجد في (ل) و(م).\n(^٧) من المحتمل أن يكون المصنف يروي عن الضحاك بالإسناد السابق: [يونس بن عبد الأعلى، عن ابن وهب، عن الضحاك] فإن ابن وهب من تلاميذ الضحاك، وعلى هذا فيكون موصولًا. والله تعالى أعلم.\n(^٨) ابن عبد الله الأسدي الحزامي -بكسر أوله وبالزاي- أَبو عثمان المدني.\n(^٩) أي بالسند السابق، وكرره المصنف بهذه الصيغة [ورواه] بعد (ح / ٢٣٣٦) وساق متنه هناك، وقد وصله مسلم في \"صلاة المسافرين وقصرها\"، باب: الدعاء في صلاة الليل وقيامه (١/ ٥٢٧) برقم (٧٦٣/ ١٨٥) عن محمد بن رافع: حدثنا ابن أبي فُديك، أخبرنا الضحاك، به، بنحوه.\n(^١٠) هو: ابن الحارث بن يعقوب الأنصاري، أَبو أمية المصري، مدني الأصل \"ثقة فقيه حافظ\" (قبل سنة ١٥٠ هـ) ع. تهذيب الكمال (٢١/ ٥٧٠ - ٥٧٨)، التقريب (ص ٤١٩).\n(^١١) ابن قيس الأنصاري، أخو يحيى، المدني، \"ثقة\" (١٣٩ هـ وقيل: بعد ذلك)، ع.\nتهذيب الكمال (١٦/ ٤٧٦ - ٤٧٨)، التقريب (ص ٣٣٥).\n(^١٢) وصله المصنف برقم (٢٣٣٦) في أبواب الوتر عن الإمام مسلم، عن هارون بن سعيد الأيلي، عن ابن وهب، به.\nوالحديث عند مسلم في: (صلاة المسافرين -باب الدعاء في صلاة الليل …) (١/ ٥٢٧) برقم (٧٦٣/ ١٨٤) عن هارون الأيلي، به.\nوأخرجه البخاري في \"الأذان\" (٦٩٨) باب: إذا قام الرجل عن يسار الإمام فحوله الإمامُ إلى يمينه لم تفسُد صلاتهما، (٢/ ٢٢٤، مع الفتح)، عن أحمد -وهو ابن صالح- عن ابن وهب، به، بنحوه.","vol":"5","page":49},{"text":"١٧٨٤ - حدثنا أَبو داوود (^١)، قال: ثنا عبد الملك بن شعيب بن الليث (^٢)، قال: أخبرني\n⦗٥٢⦘ أبي (^٣)، عن جدي (^٤)، عن خالد بن يزيد (^٥)، عن سعيد بن أبي هلال (^٦)، عن عن مخرمة بن سليمان (^٧)، وذكر الحديث.\n_________\n(^١) هو: السجستاني كما صرح به في ح (٢٣٣٩) حيث كرر هذا الحديث هناك بنفس الطريق، وساق متنه، والحديث في سنن أبي داود (١٣٦٤)، (٢/ ٩٨ - ٩٩).\n(^٢) هو: الفهمي مولاهم المصرى، أَبو عبد الله \"ثقة\" (٢٤٨ هـ)، (م د س). =\n⦗٥٢⦘ = تهذيب الكمال (١٨/ ٣٢٩ - ٣٣١)، التقريب (ص ٣٦٣).\n(^٣) هو: شعيب بن الليث بن سعد المصري \"ثقة نبيل فقيه\"، (١٩٩ هـ)، (د س).\nتهذيب الكمال (١٢/ ٥٣٢ - ٥٣٣)، التقريب (ص ٢٦٧).\n(^٤) هو الليث بن سعد الإمام.\n(^٥) هو: الْجُمَحِيُّ، ويقال: السَّكْسَكِيُّ، أَبو عبد الرحيم المصري، \"ثقة فقيه\" (١٣٩ هـ)، ع. تهذيب الكمال (٨/ ٢٠٨ - ٢١٠)، التقريب (ص ١٩١).\n(^٦) هو الليثي مولاهم، أَبو العلاء المصري، قيل: مدني الأصل، وقال ابن يونس: بل نشأ بها.\n(^٧) هنا موضع الالتقاء.","vol":"5","page":51},{"text":"<span data-type='title' id=toc-306>[باب] (^١) بيان الإباحة للإمام إذا صلَّى على مكان أرفع من مكان المأموم، وإجازةِ النزول (^٢) عنها والصعود إليها، والدليل على إباحة تأخُّر المصلي عن الصف إلى ورائه والتقدم فيها إلى صفٍّ أمامه</span>\n_________\n(^١) (باب) من (ل) و(م).\n(^٢) في (ل) و(م): \"منها عن مكانه والصعود إليها\" وما في الأصل أنسب.","vol":"5","page":53},{"text":"١٧٨٥ - حدثنا بِشْر بن موسى (^١)، قال: ثنا الحُمَيْدِيُّ (^٢)، قال: ثنا سفيان (^٣)، قال: ثنا أَبو حازم (^٤)، قال: \"سألوا سهل (^٥) بن سعد: من أيّ شيء المنبر (^٦)؟ قال: ما بقي في الناس أعلم مني، من أَثْل (^٧) الغابة (^٨)،\n⦗٥٤⦘ عمله فلان (^٩) - مولى فلانة (^١٠) - لرسول الله ﷺ، فقام عليه رسولُ الله ﷺ حين عُمل ووُضع، فاستقبل القبلةَ وكبر، وقام الناسُ خلفه، فقرأ وركع، وركع الناس خلفه، ثم رفع، فرجع القهقرى (^١١)، فسجد على الأرض، ثم عاد إلى المنبر، ثم قرأ، ثم ركع، ثم رفع رأسه، ثم رجع القهقرى حتى سجد بالأرض، فهذا شأنه\" (^١٢).\n_________\n(^١) ابن صالح بن شيخ بن عميرة، أَبو علي الأسدي البغدادي.\n(^٢) والحديث في مسنده (٩٢٦)، (٢/ ٤١٣) بنحوه.\n(^٣) هو ابن عيينة، وهو ملتقى المصنف بالإمام مسلم، رواه مسلم عن أبي بكر بن أبي شيبة، وزهير بن حرْب، وابن أبي عمر قالوا: حدثنا سفيان بن عيينة، به، وأحال متنه على حديث ابن أبي حازم قبله. كتاب المساجد، باب جواز الخطوة والخطوتين في الصلاة، (١/ ٣٨٧) برقم (٥٤٤/ ٤٥).\n(^٤) هو: سلمة بن دينار الأعرج الأفزر التمار المدني. \"ثقة، عابد\" مات في حدود ١٤٠ أو ١٤٤ هـ، ع. تهذيب الكمال (١١/ ٢٧٢ - ٢٧٩)، التقريب (ص ٢٤٧).\n(^٥) من هنا إلى قوله \"فلان\" ساقط من (م).\n(^٦) في مسلم بلفظ: \"من أي شيء منبر النبي ﷺ\".\n(^٧) الأثل: شجر شبيه بالطرفاء، إلا أنه أعظم منه، تُصْنَع منه الأقداحُ. المجموع المغيث (١/ ٣٠).\n(^٨) الغابة: أرض على تسعة أميال من المدينة على طريق الشام، كانت إبل النبي ﷺ =\n⦗٥٤⦘ = مقيمة بها للرعي، وبها وقعت قصة العرنيين الذين أغاروا على سَرْحِه وتُعدّ (الخُلَيْل) -اليوم- من الغابة. انظر: المجموع المغيث (١/ ٣٠)، معجم البلدان (٤/ ٢٠٦).\nالمعالم الأثيرة في السنة والسيرة (ص ٢٠٧).\n(^٩) رجّح الحافظ -استنادًا إلى رواية ساقها هناك- أنّ اسمه \"ميمون\"، وذكر الحافظ في تحديد الله ثمانية أقوال أخرى، وناقشها وبيّن ما فيها. انظر: (٢/ ٤٦٢ - ٤٦٣)، (١/ ٥٨٠) من الفتح، وانظر: الأسماء المبهمة (١٤٥) (ص ٢٩٣).\n(^١٠) قال الحافظ -رحمه الله تعالى-: \"وأما المرأة فلا يعرف اسمها، لكنها أنصارية\" ثم تعرض لبعض الاحتمالات في تعيين اسمها وردّها. انظر: فتح الباري (١/ ٥٨٠).\n(^١١) يقال: \"رجع القهقرى\": إذا رجع وراءه ووجهه إليك. غريب الخطابي (١/ ٦٥٣).\n(^١٢) وأخرجه البخاري في \"الصلاة\" (٣٧٧) باب الصلاة في السطوح والمنبر والخشب، (١/ ٥٧٩، مع الفتح)، عن ابن المديني قال: حدثنا سفيان، به، وفيه: \"قال أَبو عبد الله: قال علي بن عبد الله: سألني أحمد بن حنبل ﵀ قال: فإنما أردت أن النبي ﷺ كان أعلى من الناس، فلا بأس أن يكون الإمام أعلى من الناس بهذا الحديث، قال: فقلتُ: إن سفيان بن عيينة كان يُسأل عن هذا كثيرًا فلم تسمعه منه؟ قال: لا\". وراجع \"الفتح\" (١/ ٥٨١) في شرح ما يُحتاج إليه.\nوأبو عبد الله هو البخاري. =\n⦗٥٥⦘ = من فوائد الاستخراج:\n١ - روى أَبو عوانة عن شيخه \"بشر بن موسى\".\n٢ - روى الحديث من طريق الحميدي وهو أثبت الناس في ابن عيينة -كما سبق في ح (١٧٨٠).\n٣ - ساق أَبو عوانة متن الحديث -بهذا الطريق- بينما اكتفى الإمام مسلم بسياق الإسناد فقط، وقال: \"نحو حديث ابن أبي حازم\" وهو عبد العزيز بن أبي حازم الذي أخرج مسلم حديثه عن أبيه في أول الباب -كما سبق-، وفيه تمييز للمتن المحال به على المتن المحال عليه.","vol":"5","page":53},{"text":"١٧٨٦ - حدثنا أَبو داود السِّجْزِيُّ (^١) (^٢)، قال: ثنا قتيبة [بن سعيد] (^٣)، قال: ثنا يعقوب بن عبد الرحمن القاريّ (^٤)، قال: حدثني أَبو حازم، \"أن نفرًا جاؤوا إلى سهل بن سعد -وقد تماروا (^٥) في المنبر من أي عود هو؟ -\n⦗٥٦⦘ فسألوه عن ذلك، فقال: والله إني لأَعْرِفُ مِمَّ (^٦) هو، ولقد رأيتُه أولَّ يوم وُضع، وأول يوم جلس عليه رسولُ الله ﷺ، أرسل (^٧) رسول الله ﷺ إلى فلانة -امرأةٍ قد سمّاها سهلٌ- أنْ مُرِيْ غلامكِ النجَّار أن يعمل لي أعوادًا أَجْلِسُ عليهنَّ إذا كلَّمتُ الناسَ، [فأمرتْه] (^٨) فعملها من طرفاء الغابة (^٩)، ثم جاء بها، فأرسلتْه (^١٠) إلى رسول الله ﷺ فأمر بها، فوُضعتْ ها هنا، فرأيتُ رسول الله ﷺ صلى عليها، فكبر\n⦗٥٧⦘ عليها، ثم ركع وهو عليها، ثم نزل القهقرى فسجد في أصل المنبر، ثم عاد، فلما فرغ أقبل على الناس فقال: أيها الناس إنما صنعتُ هذا لتأتموا، وتعلموا صلاتي\" (^١١).\n_________\n(^١) والحديث في سننه في \"الصلاة\" (١٠٨٠) باب \"اتخاذ المنبر\" (١/ ٦٥١).\n(^٢) (ك ١/ ٣٨٣).\n(^٣) ما بين المعقوفتين من (ل) و(م). و\"قتيبة\" موضع الالتقاء مع مسلم، رواه عن قتيبة، به، وأحاله على ما قبله. (١/ ٣٨٧) برقم (٥٤٤/ ٤٥).\n(^٤) ابن محمد بن عبد الله بن عبد القاريّ المدني، سكن الإسكندرية. \"ثقة\" (١٨١ هـ)، (خ م د ت س). تهذيب الكمال (٣٢/ ٣٤٨)، التقريب (ص ٦٠٨).\nو\"القاري\": بتشديد ياء النسبة غير مهموزة، نسبة إلى بني قارة، وهم بطن معروف من العرب. الأنساب (٤/ ٤٢٥)، اللباب (٣/ ٦ - ٧).\n(^٥) أي: اختلفوا وتنازعوا. شرح النووي (٥/ ٣٤). وهو من \"المماراة\"، وهي: المجادلة على مذهب الشك والريبة. انظر: النهاية (٤/ ٤٢٢).\n(^٦) كذا في (ل) و(م)، وفي الأصل \"ممَّهْ\"، والمثبت أوضح، وفي سنن أبي داود -شيخِ المصنف هنا-: \"ممّا هو\" وكذلك في البخاري.\n(^٧) هكذا رواه سهل بن سعد، وظاهره يتعارض مع ما رواه البخاري (٤٤٩) (١/ ٦٤٧) عن جابر: \"أن امرأةً قالت: يا رسولَ الله، ألا أجعلُ لك شيئًا تقعد عليه؟ فإن لي غلامًا نجارًا، قال: \"إن شئتِ\" فعملت المنبر\".\nوالجمع بينهما -على ما ارتضاه النوويُّ رحمه الله تعالى-: \"أن المرأة عرضت هذا أولًا على رسول الله ﷺ ثم بعث إليها النبيُّ ﷺ يطلب تنجيزَ ذلك\". شرح النووي لمسلم (٥/ ٣٤) وراجع جمع الحافظ في \"الفتح\" (١/ ٦٤٧ - ٦٤٨) والكلُّ متقارب ..\n(^٨) ما بين المعقوفتين من (ل) و(م)، وهو موجود في سنن أبي داود، والبخاري.\n(^٩) تقدم في رواية سفيان (ح /١٧٨٥) أنه من \"أثل الغابة\"، قال الحافظ في \"الفتح\" (٢/ ٤٦٤) بعد الإشارة إلى هذا الاختلاف: \"ولا مغايرة بينهما، فإن \"الأثل\" هو \"الطرفاء\"، وقيل: يشبه الطرفاء، وهو أعظم منه\". وتقدم تفسير \"الأثل\" عن الحافظ أبي موسى في حديث سفيان. وجزم النووي بأنهما واحد. شرح النووي (٥/ ٣٥).\n(^١٠) في (ل) و(م) \"فأرسلتْ\" بدون الضمير، ويوافقه ما في البخاري، والمثبت موافقٌ لما في سنن أبي داود.\n(^١١) وأخرجه البخاري، في \"الجمعة\" (٩١٧)، باب الخطبة على المنبر، (٢/ ٤٦١) عن قتيبة، به، بنحوه.","vol":"5","page":55},{"text":"١٧٨٧ - حدثنا أَبو داود الحَرّاني (^١)، قال: ثنا محمد بن خالد بن عَثْمة (^٢)، قال: ثنا محمد بن جعفر بن أبي كَثِيْر (^٣)، عن أبي حازم (^٤)، عن\n⦗٥٨⦘ سهل بن سعد، بحديثه فيه، ومعناه.\n_________\n(^١) هو: سليمان بن سيف بن يحيى بن درهم الطائى مولاهم الحافظ، \"ثقة حافظ\" (٢٧٢ هـ) (س). تهذيب الكمال (١١/ ٤٥٠)، التقريب (ص ٢٥٢).\nو\"الحراني\" -بفتح المهملة، والراء المشددة- نسبة إلى \"حران\"، وهي مدينة قديمة في الجزيرة. انظر: الأنساب (٣/ ١٩٥)، اللباب (١/ ٣٥٣)، توضيح المشتبه (٢/ ٣٢٩).\n(^٢) هو: الحنفي البصري. و\"عَثْمة\" -بمثلثة ساكنة قبلها فتحة- أمُّه، (٤).\nقال أحمد -فيما رواه عنه ابنه عبد الله-: \"ما أرى به بأسًا\"، وقال أَبو زرعة: \"لا بأس به\"، وقال أَبو حاتم: \"صالح الحديث\". وذكره ابن حبان في الثقات (٩/ ٦٧) وقال: \"ربما أخطأ\" وقال مرة فيه (٩/ ٥٥): \"يُغرب\". وقال الذهبي: \"صدوق\". وقال الحافظ: \"صدوق يخطئ، من العاشر\". وهو كذلك. انظر: العلل ومعرفة الرجال (٢/ ٢٤١)، الجرح (٧/ ٢٤٢)، الإكمال لابن ماكولا (٦/ ١٤٢)، تهذيب الكمال (٢٥/ ١٤٣)، الكاشف (٢/ ١٦٧)، توضيح المشتبه (٦/ ٣٨٨)، التقريب (ص ٤٧٦).\n(^٣) هو الأنصاري مولاهم المدني، \"ثقة، من السابعة\" ع.\nتهذيب الكمال (٢٤/ ٥٨٣)، التقريب (ص ٤٧١).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، وقتيبة بن سعيد كلاهما عن =\n⦗٥٨⦘ = عبد العزيز بن أبي حازم، عن أبيه، به. وراجع: (ح / ١٧٨٥، ١٧٨٦).\nالكتاب والباب المذكوران في (ح / ١٧٨٥)، (١/ ٣٨٦)، برقم (٥٤٤)","vol":"5","page":57},{"text":"<span data-type='title' id=toc-307>[باب] (^١) بيانِ صفة طول القيام في صلاة الظهر في الركعة الأولى والثانية، وأنّ القراءةَ في كل ركعة منها بفاتحة الكتاب و(^٢) سورة، وتخفيف القيام في الركعتين الأُخْرَيَيْن، وأنّ القراءةَ في كل ركعة منهما (^٣) بفاتحة الكتاب وحدها، وما يعارضه من الخبر </span>الدّالِّ على إجازة القراءة في كل ركعة منها بفاتحة الكتاب وشيء معها من القرآن، وأنّ طولَ القيام في الركعة الأولى والثانية على الإباحة، وأنّ القراءةَ في صلاة العصر على النصف مِمّا ذُكِرَ في صلاة الظهر، وإباحة الجهر بالقراءة في بعضها في صلاة النهار\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): \"مع سورة\" ومعناهما واحد.\n(^٣) في (ل) و(م): \"منها\" والمثبت أنسب.","vol":"5","page":59},{"text":"١٧٨٨ - حدثنا يعقوب بن سفيان (^١)، قال: ثنا عبد الله بن يوسف (^٢)، قال: ثنا سعيد بن عبد العزيز (^٣)،\n⦗٦٠⦘ عن عَطيَّةَ بن قيس (^٤)، عن قَزَعَةَ (^٥)، قال: \"انطَلَقْتُ إلى أبي سعيد الخُدْرِي (^٦) في رجال من أهل العراق (^٧)، فقلتُ: أمّا أنا فلا أسألك إلا\n⦗٦١⦘ عن فرائض الله (^٨)، قال: إنه لا خَيْرَ لك في أن تعلم كُنْه (^٩) ذلك، ثم قال: إلا ما أوتيتم (^١٠)؛ فإنَّ الصلاةَ (^١١) كانت تُقام لرسول الله -صلى الله (^١٢) عليه وسلَّم- فينطلِقُ أحدُنا إلى حاجته في البقيع فيتوضأ، ثم يرجع، وإنَّه لفي الركعة الأولى من الظهر\" (^١٣).\n_________\n(^١) هو الفارسي، أَبو يوسف الفسوي \"ثقة حافظ\" (٢٧٧ هـ) (ت س). تهذيب الكمال (٣٢/ ٣٢٤)، التقريب (ص ٦٠٨).\n(^٢) هو \"التنّيسي\" -بمثناة ونون ثقيلة، بعدها تحتانية- أَبو محمد الكَلَاعي -بفتح الكاف- أصله من دمشق، \"ثقة متقن، من أثبتِ الناس في الموطأ\" (٢١٨ هـ)، (خ د ت س). الأنساب (١/ ٤٨٧ - التنيسي)، (٥/ ١١٨ - الكلاعي)، تهذيب الكمال (١٦/ ٣٣٣)، التقريب (ص ٣٣٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن داوود بن رُشَيْد، حدثنا الوليد (يعني: ابن =\n⦗٦٠⦘ = مسلم)، عن سعيد، به، بنحوه، بذكر المقطع الأخير فقط.\nكتاب الصلاة، برقم (٤٥٤)، باب القراءة في الظهر والعصر (١/ ٣٣٥).\nو\"سعيد بن عبد العزيز\" هو التّنوخي الدمشقي، \"ثقة إمام … لكنه اختلط في آخر عمره\"، ولم أقف على نصٍّ لأحدٍ من الأئمة يُحَدّدُ مَنْ سمع منه قبل اختلاطه أو بعد ذلك، ولعلّ ذلك يرجع إلى قِصَرِ مدّة تَغيُّره، أو تضاؤل التغيّر. (١٦٧ هـ)، وقيل: بعدها، (بخ م ٤). انظر: تاريخ الدوري (٢/ ٢٠٣)، الأنساب (١/ ٤٨٤)، تهذيب الكمال (١٠/ ٥٣٩ - ٥٤٥)، الاغتباط (مع نهايته) (ص ١٣٦)، التقريب (ص ٢٣٨)، الكواكب النيرات (ص ٢١٣ - ٢٢٠).\n(^٤) هو الكِلابي، وقيل بالعين المهملة بدل الموحدة، أَبو يحيى الشامي، \"ثقة مقرئ\" (١٢١ هـ)، (خت م ٤). تهذيب الكمال (٢٠/ ١٥٣)، التقريب (ص ٣٩٣).\n(^٥) هو ابن يحيى، ويقال ابن الأسود، أَبو الغادية البصري، \"ثقة من الثالثة\" ع.\nو\"قزعَة\" بفتح القاف والزاي. تهذيب الكمال (٢٣/ ٥٩٧)، توضيح المشتبه (٧/ ٢١٥)، التقريب (ص ٤٥٥).\n(^٦) اسمه: سعد بن مالك بن سِنَان الأنصاري، صحابي معروف، توفي سنة أو ٤ أو ٦٥ هـ) بالمدينة، ع.\nو\"الخدري\" -بضم الخاء المعجمة، وسكون الدال المهملة- هذه النسبة إلى \"خُدْرَة\" واسمه: الأبجر بن عوف بن الحارث بن الخزرج ابن حارثة، قبيلة من الأنصار.\nانظر: كنى الإمام مسلم (١٢٧٠) (١/ ٣٥٣)، الاستيعاب (٩٥٩)، (٢/ ١٦٧)، الإكمال (٣/ ١٢٨)، الأنساب (٢/ ٣٣١)، نهاية الأرب (ص ٢٢٧)، توضيح المشتبه (٣/ ٤٠٥، ٤٠٩)، الإصابة (٣٢٠٤) (٣/ ٦٥ - ٦٧).\n(^٧) لم أقف على أسمائهم في سائر الطرق.\n(^٨) في رواية ربيعة عند مسلم (٤٥٤/ ١٦٢) بلفظ \"قلت: إني لا أسألك عما يسألك هؤلاء عنه، قلت: أسألك عن صلاة رسول الله ﷺ (١/ ٣٣٥).\nوعند ابن ماجه (٨٢٥)، (١/ ٢٧٠) نحو الجملة الأخيرة فقط.\nوعند مسلم في \"الصوم\" (١١٢٠)، (٢/ ٧٨٩) بنفس السند السابق، بعد الجملة الأولى: \"سألته عن الصوم في السفر … \" ونحو ذلك عند أبي داود في السنن (٢٤٠٦)، (٢/ ٧٩٥). ويبدو أنه سأله أولًا عن الصلاة ثم عن الصيام، والله تعالى أعلم.\n(^٩) وعند مسلم -في رواية ربيعة- (٤٥٤/ ١٦٢) -بعد السؤال عن الصلاة-: \"فقال: مالك في ذلك من خير\" وكذلك عند ابن ماجه. وتفسيره: \"إنك لا تستطيع الإتيان بمثلها لطولها وكمال خشوعها، وإن تكلَّفتَ ذلك شقَّ عليك ولم تُحَصِّلْه فتكون قد عملتَ السنة وتركتها\". شرح النووي لمسلم (٤/ ١٧٦).\n(^١٠) في الأصل: \"أتيتم\" بدون الواو، والمثبت من (ل) و(م)، وهذه الزيادة [إلا ما أوتيتم] لا توجد -حسب اطلاعي- إلا عند أبي عوانة، ولعلّ المراد منها: إلا ما علمتم، أو تكون \"أتيتمْ\" -بالبناء للمعلوم- كما في الأصل، بمعنى: إلا ما قَدَرْتم عليه وأطَقْتموه.\nوالله تعالى أعلم.\n(^١١) في رواية مسلم: \"لقد كانت صلاة الظهر تقام\"، بتعيين الصلاة من البداية.\n(^١٢) (ك ١/ ٣٨٤).\n(^١٣) من فوائد الاستخراج:\n١ - العلو المعنوي؛ حيث روى عن سعيد بن عبد العزيز من طريق عبد الله بن =\n⦗٦٢⦘ = يوسف، وهو أقوى من الوليد بن مسلم الراوي عن سعيد في طريق مسلم.\n٢ - زيادة بعض الجمل في الحديث، وهي كثيرة لم يذكرها مسلم في طريق عطية.","vol":"5","page":59},{"text":"١٧٨٩ - حدثنا يزيدُ بن عبد الصَّمد (^١)، قال: ثنا محمد بن بكَّار (^٢)، قال: أبنا سعيد، ح\nقال (^٣): وحدثنا دُحَيْم (^٤)، قال ثنا الوليد، قال: ثنا سعيد بن عبد العزيز، بمثله.\n_________\n(^١) هو يزيد بن محمد بن عبد الصمد بن عبد الله الدمشقي أَبو القاسم القرشي مولاهم، (٢٧٧ هـ) (د س). وثقه النسائي، والدارقطنى، وابنُ يونس. وقال ابن أبي حاتم: \"صدوق ثقة\". وقال الذهبي: \"ثقة حافظ\". وقال الحافظ: \"صدوق\".\nوالقلب إلى قول الذهبي أميل بناءً على الأقوال السابقة.\nالجرح (٩/ ٢٨٩)، المعجم المشتمل (١١٧٣)، تاريخ دمشق (١٨/ ١٨٧ ق)، تهذيب الكمال (٣٢/ ٢٣٤ - ٢٣٧)، الكاشف (٢/ ٣٨٩)، التقريب (ص ٦٠٤).\n(^٢) ابن بلال العاملي، أَبو عبد الله الدمشقي القاضي. \"صدوق\" (٢١٦ هـ) على الراجح، (د ت س). تهذيب الكمال (٢٤/ ٥٢٣ - ٥٢٥)، التقريب (ص ٤٦٩).\n(^٣) القائل هو يزيد بن عبد الصمد -شيخ المصنف- راجع: إتحاف المهرة (٥/ ٣٩٥).\n(^٤) هو: عبد الرحمن بن إبراهيم بن عمرو العثماني مولاهم الدمشقي، أَبو سعيد، و\"دحيم\" -بمهملتين مصغرًا- لقبه. \"ثقة حافظ متقن\" (٢٤٥ هـ)، (خ د س ق).\nتهذيب الكمال (١٦/ ٤٩٥ - ٥٠١)، ذات النقاب في الألقاب (١٦٣) (ص ٢٨)، التقريب (ص ٣٣٥).","vol":"5","page":62},{"text":"١٧٩٠ - حدثنا يعقوب بن سفيان، قال: ثنا عبد الله بن صالح (^١)،\n⦗٦٣⦘ قال: حدثني معاوية بن صالح (^٢)، عن ربيعة (^٣)، قال: ثنا قزعة، قال: \"سمعتُ أبا سعيد الخُدري -وهو مَكْثورٌ (^٤) عليه، وهو يفتي الناسَ- فانتظرتُ خلوَته، فلما خلا سألتُه عن صيام رمضان في السفر، فقال: خَرَجْنا مع رسول الله ﷺ في رمضان -عام الفتح-، فكان رسولُ الله ﷺ يصوم ونصوم، حتى بلغ منزلًا من المنازل؛ فقال: إنكم قد دَنَوْتُم من عدُوّكم، والفِطْرُ أقوى لكم، فأصبَحْنا ومنَّا الصائمُ ومنَّا المفطر … \". وذكر الحديث (^٥).\n_________\n(^١) ابن محمد بن مسلم الجهني، أَبو صالح المصري، كاتب الليث.\n(^٢) هنا موضع الالتقاء، رواه مسلم في \"الصوم\" باب أجر المفطر في السفر إذا تولى العمل (٢/ ٧٨٩) برقم (١١٢٠).\nوفي \"الصلاة\" باب القراءة في الظهر والعصر (١/ ٣٣٥)، برقم (٤٥٤/ ٦٢) عن محمد بن حاتم، حدثنا عبد الرحمن بن مهدي، عن معاوية بن صالح، به.\nذكر في الصوم سؤاله عن الصيام في السفر، وفي \"الصلاة\" عن الصلاة.\n(^٣) هو ابن يزيد الدمشقي.\n(^٤) أي: عنده ناس كثيرون للاستفادة منه. شرح مسلم للنووي (٤/ ١٧٦).\nولفظ أبي داود من طريق ابن وهب عن معاوية، به: \"وهم مكبُّون عليه\".\n(^٥) ذكره الإمام مسلم بتمامه في \"الصيام\" (١١٢٠)، (٢/ ٧٨٩).","vol":"5","page":62},{"text":"١٧٩١ - حدثنا ابن أبي العَنْبَسِ (^١)، قال: ثنا إسحاق بن منصور، قال: ثنا داوود الطائي (^٢)،\n⦗٦٤⦘ عن عبد الملك بن عُمَيْر (^٣)، ح\nوحدثنا محمد بن عبد الرحمن [بن] (^٤) أخي حُسَيْن الجُعْفي (^٥)، وعمار (^٦)، قالا: ثنا حسين الجعفي (^٧)، عن زائدة (^٨)، عن عبد الملك بن عمير (^٩)، عن جابر بن سَمُرَة، قال: \"جعل الناسُ يشكون -أهلُ\n⦗٦٥⦘ الكوفة (^١٠) - سعدًا إلى عمر؛ فقالوا: لا يُحْسِنُ يصلي، فقال: عهدي (^١١) به وهو يُحْسِنُ الصلاة، قال: فدعاه، فأخبره بما قيل له، فقال: أمَّا صلاةَ رسولِ الله ﷺ فإني أصلِّي بهم، لا أخْرِم (^١٢) عنها شيئًا، أقوم (^١٣) بها في صلاتي العشاء، فأَرْكُدُ (^١٤) في الأُولَيَيْن، وأحذِفُ في الأُخْرَيَيْن، فقال\n⦗٦٦⦘ عمر: ذاك الظنُّ بك\" (^١٥).\n_________\n(^١) هو القاضي إبراهيم بن إسحاق.\n(^٢) هو ابن نُصير، أَبو سليمان الطائي الكوفي، \"ثقة فقيه زاهد\"، (١٦٠ وقيل: ١٦٥ هـ)، =\n⦗٦٤⦘ = (س) تهذيب الكمال (٨/ ٤٥٥ - ٤٦١)، التقريب (ص ٢٠٠).\nو\"الطائي\" نسبة إلى \"طيئ\" والله: جُلْهُمة بن أدَدْ بن زيد. قيل: خرج من طيء ثلاثة لا نظير لهم: حاتم في جُوده، وداود في فقهه وزهده، وأبو تمام في شعره.\nالأنساب (٤/ ٣٥ - ٣٦)، وانظر: اللباب (٢/ ٢٧١)، نهاية الأرب (ص ٢٩٧).\n(^٣) هنا موضع الالتقاء، راجع التفصيل عند ذكره في الطريق الآتية.\nو\"عبد الملك بن عمير\" هو ابن سُوَيْد اللَّخْمي -حليف بني عدي- الكوفي.\n(^٤) من (ل، د)، راجع مصادر ترجمته.\n(^٥) هو محمد بن عبد الرحمن بن الحسن بن علي بن الوليد الجعفي، أَبو بكر الكوفي.\n(^٦) هو ابن رجاء، أَبو ياسر التغلبي الإستراباذي. قال عبد الرحمن بن أبي حاتم: \"كتب إلينا وإلى أبي وأبي زرعة، وكان صدوقا\". وقال أَبو سعيد الإدريسي (٤٤٥ هـ) -مصنف تاريخ سمرقند واسترآباذ-: \"كان شيخًا فاضلًا ديّنًا، كثير العبادة والزهد، ثقة في الحديث\"، (٢٦٧ هـ) على الصحيح. الجرح (٦/ ٣٩٥)، الثقات لابن حبان (٨/ ٥١٩)، طبقات الحنابلة (١/ ٢٤٧)، السير (١٣/ ٣٥)، تذكرة الحفاظ (٢/ ٥٦١ - ٥٦٢).\n(^٧) هو: الحسين بن علي بن الوليد الجعفي الكوفي المقريء.\n(^٨) هو ابن قدامة الثقفي، أبو الصَّلْت الكوفي، \"ثقة ثبت صاحب سنة\". (١٦٠ هـ) وقيل: بعدها، ع. تهذيب الكمال (٩/ ٢٧٣ - ٢٧٧)، التقريب (ص ٢١٣).\n(^٩) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى عن هشيم، وقتيبة بن سعيد، =\n⦗٦٥⦘ = وإسحاق بن إبراهيم، عن جرير.\nكلاهما عن عبد الملك بن عمير، به، بنحوه. والسياق لهشيم.\nالكتاب والباب المذكوران في (ح / ١٧٨٨)، (١/ ٣٣٤ - ٣٣٥)، برقم (٤٥٣).\n(^١٠) هكذا في النسخ، والجملة عند مسلم -من رواية هشيم- بلفظ: \"أن أهل الكوفة شكوا سعدًا إلى عمر بن الخطاب\"، وفي المسند لأحمد (١/ ١٧٦) -من رواية الثوري عن عبد الملك- بلفظ: \"شكا أهلُ الكوفة سعدًا إلى عمر\"، وأشار الحافظ في \"الفتح\" (٢/ ٢٧٧) إلى رواية أبي عوانة هذه بلفظ: \"جعل ناسٌ من أهل الكوفة\" فلعل التخليط في النسخ المتوفرة لدينا فقط.\nو\"سعد\" هو ابن أبي وقاصٍ مالك بن وهب الزهري، أَبو إسحاق، أحد العشرة، (٥٥ هـ)، ع. الاستيعاب (٩٦٨)، (٢/ ١٧١ - ١٧٤)، أسد الغابة (٢٠٣٨)، (٢/ ٤٥٢ - ٤٥٧)، السير (١/ ٩٢ - ١٢٤)، الإصابة (٣٢٠٢)، (٣/ ٦١ - ٦٥).\n(^١١) هذا القول من زيادات المصنف على مسلم.\n(^١٢) \"أخرم \" -بفتح الهمزة وكسر الراء-، أي: لا أحذف، ولا أنقص. انظر: تفسير غريب ما في الصحيحين (ص ٦٠)، إكمال إكمال المعلم (ومكمل إكمال الإكمال\" ٢/ ٣٤٩).\n(^١٣) جملة \"أقوم بها في صلاتي العشاء\" من الزيادات على صحيح مسلم.\n(^١٤) بفتح الهمزة وضم الكاف، أي: أسكن وأطيل القيام، من: \"ركَدَتِ الريحُ\" إذا سكنت. انظر: المصادر السابقة، و\"المجموع المغيث\" (١/ ٧٩٦ - ٧٩٧).\n(^١٥) وأخرجه البخاري في \"الأذان \" (٧٥٥)، باب وجوب القراءة للإمام والمأموم … (٢/ ٢٧٦، مع الفتح)، عن موسى بن إسماعيل -.\nوفيه (٢٥٨)، (٢/ ٢٧٧) عن أبي النعمان -كلاهما عن أبي عوانة، عن عبد الملك بن عمير، به، بنحوه. وسياق موسى أطول، وفيه قصة.","vol":"5","page":63},{"text":"١٧٩٢ - حدثنا ابن أبي رجاء (^١)، قال: ثنا وكيع، قال: ثنا شعبة (^٢)، ح\nوحدثنا الصغاني، قال: ثنا هاشم بن القاسم (^٣)، وقال: أبنا شعبة، عن أبي عون الثقفي (^٤)، قال: سمعت جابرَ بن سَمُرةَ، قال: قال\n⦗٦٧⦘ عمر بن الخطاب لسعد بن مالك: \"قد شكَوْك في كلّ شيء حتّى في الصلاة\"، -يعني: أهلَ الكوفة- فقال: أما أنا فأَمُدُّ في الأولَيَيْن، وأحذِف في الأُخْرَيَيْن، وما آلو ما اقتديت من صلاةِ رسولِ الله ﷺ، قال: ذاك الظن بك\" (^٥).\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري، أَبو جعفر النجّار الطَّرَسوسي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى، حدثنا عبد الرحمن بن مهدي، حدثنا شعبة، به، بمثله.\nالكتاب والباب المذكوران في (/١٧٨٨)، (١/ ٣٣٥)، (برقم (٤٥٣/ ١٥٩).\n(^٣) ابن مسلم الليثي مولاهم البغدادي، أَبو النضر، مشهور بكنيته، ولقبه قيصر، \"ثقة ثبت\" (٢٠٧ هـ)، ع. تهذيب الكمال (٣٠/ ١٣٠ - ١٣٦)، التقريب (ص ٥٧٠).\n(^٤) هو: محمد بن عبيد الله بن سعيد الكوفي الأعور، \"ثقة، من الرابعة\"، (خ م د ت س) [ليس له في البخاري إلا هذا الحديث]. تهذيب الكمال (٢٦/ ٣٨ - ٤٠)، التقريب (ص ٤٩٤).\nو\"الثقفي\" نسبة إلى ثقيف، وهي قبيلة معروفة نزلت أكثرها الطائف وانتشرت منها في البلاد. الأنساب (١/ ٥٠٨ - ٥٠٩)، اللباب (١/ ٢٤٠)، وانظر: نهاية الأرب (ص ١٨٦).\n(^٥) وأخرجه البخاري في \"الأذان\" (٧٧٠)، باب: يطول في الأوليين، ويحذف في الأخريين، (٢/ ٢٩٣ - ٢٩٤، مع الفتح) عن سليمان بن حرْب، قال: حدثنا شعبة، به.","vol":"5","page":66},{"text":"١٧٩٣ - حدثنا يونس بن حبيب (^١)، قال: ثنا أَبو داوود (^٢)، قال: ثنا شعبة (^٣) عن أبي عون، بمثله (^٤) وقال: \"ذاك الظنّ بك، أو ظنّي بك\" (^٥).\n_________\n(^١) هو الأصبهاني، أَبو بشر العجلي، مولاهم. قال ابن أبي حاتم: \"كتبت عنه، وهو ثقة\". وحدث عن أحمد بن عمرو بن أبي عاصم أن ابن الفرات أمره بالكتابة عن يونس بن حبيب. وذكره ابن حبان في \"الثقات\" (٩/ ٢٩٠ - ٢٩١). وقال أَبو الشيخ -صاحب طبقات المحدثين بأصبهان-: \"وكان من المعروفين بالسِّتْر والصَّلاح … وكان عظيم القدر خطيرًا\". -وقال الذهبي: \"المحدث الحجة … \" الجرح (٩/ ٢٣٧ - ٢٣٨)، طبقات المحدثين بأصبهان (٦١٣)، السير (١٢/ ٥٩٦ - ٥٩٧).\n(^٢) هو: سليمان بن داوود بن الجارود، أَبو داوود الطيالسي البصري، \"ثقة حافظ، غلط في أحاديث، صاحب المسند\"، (٢٠٤ هـ) على الأرجح، (خت م ٤).\nتهذيب الكمال (١١/ ٤٠١ - ٤٠٨)، التقريب (ص ٢٥٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) (ل ١/ ٣٨٥).\n(^٥) والحديث في مسند الطيالسي (٢١٧) (ص ٣٠).","vol":"5","page":67},{"text":"١٧٩٤ - حدثنا عبد الله بن أحمد بن حنبل (^١)، قال: حدثني أبي (^٢)، قال: ثنا يحيى بن سعيد القطان (^٣)، قال: ثنا محمد بن بشر (^٤)، قال: ثنا مِسْعر (^٥)، عن عبد الملك بن عمير وأبي عون، عن جابر بن سَمُرةَ، قال: \"شكى أهلُ الكوفة سعدًا إلى عمر … \". وذكر بنحوه (^٦).\n_________\n(^١) هو الإمام ابن الإمام، أَبو عبد الرحمن الشيباني.\n(^٢) هو الإمام أحمد بن حنبل. ولم أجد الحديث -من طريق القطان- في مسند أحمد المطبوع، على أنه رواه في (المسند): (١/ ١٧٥، ١٧٦، ١٧٩، ١٨٠) من طرق أخرى عن عبد الملك، به. وانظر: (أطراف المسند): (٢٥٦٢)، (٢/ ٤٣٩).\nولم يُشر الحافظ إلى رواية أبي عوانة هذه في (الإتحاف): (٥٠٧٨)، (٥/ ١٣٩ - ١٤٠).\n(^٣) (القطان) لم يرد في (ل).\nو\"القَطَّان\" نسبة إلى بيع القطن. الأنساب (٤/ ٥١٩)، اللباب (٣/ ٤٤).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي كريب، عن ابن بشر، عن مسعر، به، وأحال متنه على ما قبله، وقال: وزاد: \"قال تعلِّمُنِي الأعرابُ بالصلاة؟ \".\nالكتاب والباب المذكوران في (ح / ١٧٨٨)، (١/ ٣٣٥)، برقم (٤٥٣/ ١٦٠).\nو\"محمد بن بشر\" هو العَبْدي، أَبو عبد الله الكوفي، \"ثقة حافظ\" (٢٠٣ هـ)، ع.\nتهذيب الكمال (٢٤/ ٥٢٠ - ٥٢٣)، التقريب (ص ٤٦٩).\n(^٥) هو ابن كِدام -بكسر أوله وتخفيف ثانيه- ابن ظهير الهلالي، أَبو سلَمة الكوفي، \"ثقة ثبت فاضل\" (٣ أو ١٥٥ هـ)، ع. تهذيب الكمال (٢٧/ ٤٦١ - ٤٦٨)، التقريب (ص ٥٢٨).\n(^٦) في (ل): \"وذكر حديثه فيه\".","vol":"5","page":68},{"text":"١٧٩٥ - حدثنا يونس بن حبيب، قال: ثنا أَبو داوود (^١)، قال: ثنا شعبة (^٢)، عن سِماك بن حرْب، قال: سمعت جابر بن سَمُرةَ يقول: \"كان رسولُ الله ﷺ يقرأُ في الظهر والعصر بـ ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾، ويقرأ في الصبح أطول من ذلك\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٧٦٣) (ص ١٠٤).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى، حدثنا عبد الرحمن بن مهدي، حدثنا شعبة، به، بنحوه. كتاب \"الصلاة\" باب القراءة في الصبح، (١/ ٣٣٧)، برقم (٤٥٩).","vol":"5","page":69},{"text":"١٧٩٦ - حدثنا الصغاني، قال: أنبأنا يزيد بن هارون (^١)، قال: أنبأنا أبانُ بن يزيد (^٢) وهمَّامُ بن يحيى (^٣)، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة (^٤)، عن أبيه، \"أن النبيّ ﷺ كان يقرأ في الرَّكعتين الأُوْلَيَيْن في الظُّهْر والعَصْر بفاتحة الكتاب وسورتين (^٥)، ويُسْمِعُنا الآية أَحْيَانًا، وفي\n⦗٧٠⦘ الركعتين الأُخْرَيَيْن بفاتحة الكتاب\" (^٦).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أَبي شيبة، حدثنا يزيد بن هارون، به.\nكتاب \"الصلاة\" باب القراءة في الظهر والعصر، (١/ ٣٣٣) برقم (٤٥١/ ١٥٥).\nو\"يزيد بن هارون\" هو السلمي مولاهم أَبو خالد الواسطي، \"ثقة متقن عابد\"، (٢٠٦ ص)، ع. تهذيب الكمال (٣٢/ ٢٦١ - ٢٧٠)، التقريب (ص ٦٠٦).\n(^٢) هو العطار البصري.\n(^٣) ابن دينار العَوْذي.\n(^٤) هو الأنصاري المدني، \"ثقة\"، (٩٥ هـ)، ع. تهذيب الكمال ١٥/ ٤٤٠ - ٤٤٢) التقريب (ص ٣١٨).\n(^٥) في رواية ابن أَبي شيبة المذكورة عند مسلم بلفظ \"وسورة\" ولا منافاة، فتفسير \"وسورتين\": أي: في كل ركعة سورة. [الفتح ٢/ ٢٨٥] كما في رواية هشام الدستوائي =\n⦗٧٠⦘ = عن يحيى بن أبي كثير عند البخاري [رقم الحديث ٧٦٣]، بلفظ \"كان النبي ﷺ يقرأ في الركعتين من الظهر والعصر بفاتحة الكتاب وسورةٍ سورة\".\n(^٦) وأخرجه البخاري في صحيحه (٧٧٦) باب \"يقرأ في الأخريين بفاتحة الكتاب\" بنحوه (٢/ ٣٠٤) - الفتح.","vol":"5","page":69},{"text":"١٧٩٧ - حدثنا أَبو أُمَيَّةَ الطَّرَسُوسي، قال: ثنا أَبو نُعَيْم (^١)\nوعبيد الله بن موسى (^٢)، قالا: ثنا شَيْبَانُ (^٣)، ح\nوحدثنا الصغاني، قال: ثنا حَسَن بن موسى الأَشْيَب (^٤)، قال: ثنا شَيْبَان عن يحيى بن أبي كثير (^٥)، عن عبد الله بن أبي قتادة، عن أبيه، قال: \"كان رسول الله ﷺ يقرأ في الركعتين الأُوْلَيَيْن بفاتحة الكتاب وسورتين، قال: يطوّل في الأُولى، ويقصّر في الثانية، ويُسْمِعُنا\n⦗٧١⦘ الآيةَ أحيانًا، وكان يقرأ في العصر بفاتحة الكتاب وسورتين، قال: يطوّل في الأولى من صلاة الصبح ويقصّر في الثانية\" (^٦).\n_________\n(^١) هو الفضل بن دكين الكوفي المُلائي.\n(^٢) ابن باذام العَبْسِيُّ الكوفي، أَبو محمَّد.\n(^٣) هو: ابن عبد الرحمن التميمي مولاهم النحوي، أَبو معاوية البصري، نزيل الكوفة، \"ثقة، صاحب كتاب، يقال: إنه منسوب إلى \"نَحْوة\" بطنٍ من الأزْد لا إلى \"علم النحو\"، (١٦٤ هـ)، ع.\nالأنساب (٥/ ٤٦٨)، تهذيب الكمال (١٢/ ٥٩٢ - ٥٩٦)، التقريب (ص ٢٦٩).\n(^٤) هو البغدادي، أَبو علي، قاضي الموصل وغيرها، \"ثقة\"، (٩ أو ٢١٠ هـ)، ع.\nتهذيب الكمال (٦/ ٣٢٨ - ٣٣٣)، التقريب (ص ١٦٤).\n(^٥) هنا يلتقى المصنف مع الإمام مسلم كما سبق في (ح /١٧٩٧).\n(^٦) وأخرجه البخاري في \"الأذان\" (٧٥٩) باب \"القراءة في الظهر\" (٢/ ٢٨٤ - ٢٨٥، مع الفتح) عن أبي نعيم، عن شيبان، به، بنحوه.","vol":"5","page":70},{"text":"١٧٩٨ - حدثنا يونس بن حبيب، قال: ثنا أَبو داود (^١)، ح\nوحدثنا أَبو أُميَّةَ (^٢)، قال: ثنا أَبو نُعَيم، قالا: ثنا هِشَامٌ، عن يحيى بن أبي كثير (^٣)، عن عبد الله بن أبي قتادة، عن أبيه قال: \"كان النبي ﷺ يقرأ في الركعتين الأُوْلَيَيْن من الظهر والعصر، يُسْمِعُنا الآيةَ، ويُطِيْلُ في الركعة الأولى ويُقَصِّر في الثانية، ويقرأ في الركعتين من المغرب\" (^٤).\n_________\n(^١) هو الطيالسي، وهذه الرواية في مسنده (١/ ٥٠٩ رقم ٦٢٦ ط بتحقيق محمد التركي).\n(^٢) هو الطرسوسي: محمد بن إبراهيم، و\"أَبو نعيم\" هو الفضل بن دُكين، تقدما.\n(^٣) هنا يلتقي المصنف مع الإمام مسلم، كما سبق في (ح / ١٧٩٦).\n(^٤) أخرج البخاري في الصحيح برقم (٧٧٩) باب \"يطول في الركعة الأولى\" (٢/ ٣٠٥، مع الفتح) من طريق أبي نعيم عن هشام، به، مقتصرًا على ما يدل على ترجمة الباب دون القراءة -كما أنه أخرج برقم (٧٦٢)، من طريق المكي بن إبراهيم عن هشام به أيضًا. (٢/ ٢٨٧) في باب \"القراءة في العصر\" دون بيان التطويل وضده.","vol":"5","page":71},{"text":"١٧٩٩ - حدثنا محمد بن مَيْمُون الإسكَنْدَرَانيُّ (^١) وعليُّ بن سهلٍ (^٢)، قالا: حدثنا أَبو الوليد [¬*] قال: ثنا الأَوْزَاعي، عن يحيى (^٣)، قال: حدثني\n⦗٧٢⦘ عبد الله بن أبي قتادة، عن أبيه \"أنَّ النبي -صلى الله (^٤) عليه وسلم- كان يقرأ بـ \"أُمِّ القرآن\" وسورتين في الركعتين الأُوْلَيَيْن: الظهر و(^٥) العَصْر، ويُسْمِعُنا الآية أحيانًا، وكان يُطَوِّل في الركعة (^٦) من صلاة الظهر\".\n_________\n(^١) هو: محمد بن عبد الله بن ميمون السكري، أَبو بكر الإسْكَنْدراني.\n(^٢) هو: البزار، أَبو الحسن البغدادي. [¬**]\n(^٣) هنا موضع الالتقاء.\n(^٤) (ك ١/ ٣٨٦).\n(^٥) الواو في \"والعصر\" ساقطة من (م).\n(^٦) كذا في النسخ، وعند البخاري (٧٧٨) من رواية الأوزاعي: \"وكان يطيل في الركعة الأولى\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا ي المطبوعة: (أبو الوليد)، وصوابه: الوليد، وهو الوليد بن مسلم، وهو ثابت كذلك على الصواب في النسخ الخطية (كوبريللو: ٢/ ق ٧/ ب، خدابخش: ١/ ق ١٨٣/ ب) وغيرها، وكذا في مطبوعة دار المعرفة (١/ ٤٧٤) (١٧٥٧) وإتحاف المهرة (٤٠٤٢).\n[¬**] قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن قادم، أبو الحسن الرملي، أخو موسى بن سهل؛ فهو الذي يروي عن الوليد بن مسلم، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠)، ونسبته البزار بزاي واحدة خطأ، انظر حاشيتنا تحت حديث (٨١٨١).","vol":"5","page":71},{"text":"١٨٠٠ - حدثنا إبراهيم بن مَرْزُوق (^١) والصغاني، قالا: ثنا أَبو عاصم (^٢) عن الأوزاعيِّ، بنحوه (^٣).\n_________\n(^١) ابن دينار الأموي البصري، نزيل مصر.\n(^٢) هو: الضحاك بن مخلد بن الضحاك بن مسلم الشيباني، أَبو عاصم النبيل، البصري.\n(^٣) وأخرجه البخاري في صحيحه برقم (٧٧٨) في باب \"وإذا أسمعَ الإمامُ الآيةَ\" (٢/ ٣٠٥، مع الفتح) عن شيخه محمد بن يوسف عن الأوزاعي، به، بنحوه.","vol":"5","page":72},{"text":"١٨٠١ - حدثنا الصغاني، قال: أنبأنا عمرو بن عون (^١)، ح\nوحدثنا أحمد بن مسعود المقْدِسيُّ (^٢)، قال: ثنا محمد بن عيسى، ح\nوحدثنا محمد بن شاذان (^٣)، قال: ثنا معَلَّى (^٤)، قالوا:\n⦗٧٣⦘ ثنا هُشيم (^٥)، عن منصور -يعني ابْنَ زاذان (^٦) - عن الوليد أبي بِشْرٍ (^٧)، عن أبي الصِّدِّيق (^٨)، عن أبي سعيد (^٩)، قال: \"كنا نَحْزِرُ (^١٠) قيامَ رسول الله ﷺ في الظهر والعصر، فحَزَرْنا قيامَه في الركعتين الأُوْلَيَيْن من الظهر قَدْرَ قراءةِ ثلاثين آيةً: \"ألم التنزيل\" وحزرنا قيامَه في الركعتين الأُخْرَيَيْن من الظهر على قَدْرِ النِّصْفِ من ذلك، وحَزَرْنا قيامَه في الركعتين الأُوْلَيَيْن من العَصْر قَدْرَ قيامه في الأُخْرَيَيْن من الظهر، وحَزَرْنا قيامَه في الركعتين الأُخْرَيَيْن من العصر على النِّصْفِ من ذلك\" -معنى حديثهم واحد-.\n_________\n(^١) ابن أوس الواسطي، أَبو عثمان البزار البصري، \"ثقة ثبت، من العاشرة\" (٢٢٥ هـ) ع. تهذيب الكمال (٢٢/ ١٧٧ - ١٨١)، التقريب (ص ٤٢٥).\n(^٢) هو الإمام أَبو عبد الله المقدسي الخياط. و\"محمد بن عيسى\" هو: ابن نجيح البغدادي، أَبو جعفر الطباع.\n(^٣) ابن يزيد، أَبو بكر الجَوْهَرِي البغدادي.\n(^٤) هو ابن منصور الرازي، أَبو يعلى، نزيل بغداد.\n(^٥) \"هشيم\" موضع الالتقاء مع الإمام مسلم، فقد رواه من طريق كل مِنْ: يحيى بن يحيى، وأبي بكر بن أبي شيبة، كلاهما، عن هشيم، به، بنحوه برقم (٤٥٢) \"باب القراءة في صلاة الظهر والعصر\" (١/ ٣٣٤).\n(^٦) هو الواسطي، أَبو المغيرة الثقفي، \"ثقة ثبت عابد\"، (١٢٩ هـ) على الصحيح.\nتهذيب الكمال (٢٨/ ٥٢٣ - ٥٢٦)، التقريب (ص ٥٤٦).\n(^٧) هو الوليد بن مسلم بن شهاب العَنْبَرِيُّ، أَبو بِشْر البصري.\n(^٨) هو: بكر بن عمرو -وقيل: ابن قيس-، أَبو الصديق الناجي البصري، \"ثقة\" من الثالثة، (١٠٨ ص) ع. تهذيب الكمال (٤/ ٢٢٣ - ٢٢٤)، التقريب (ص ١٢٧).\n(^٩) هو الخدري: سعد بن مالك الصحابي الجليل.\n(^١٠) هو بضم الزاي كسرها من \"الحزر\" وهو: التقدير والخرص، و\"كنا نحزر\" أي: نقدر.\nمشارق الأنوار (١/ ١٩١)، لسان العرب (٤/ ١٨٥)، والمراد هنا: كنا نُخَمِّنُ طولَ قيامه في الصلاتين.","vol":"5","page":72},{"text":"١٨٠٢ - حدثنا أَبو بكر بن إسحاق (^١) وأبو أُمَيَّةَ (^٢) وابن شاذان (^٣)، قالوا: ثنا معلَّى بن منصور، قال: ثنا أَبو عوانة (^٤)، عن منصور بن زاذان، عن الوليد أبي البِشْر، عن أبي الصّدّيقِ الناجيِّ، عن أبي سعيد الخدري قال: \"كان رسول الله ﷺ يقوم في صلاة الظهر في الركعتين الأوليين قَدْرَ (^٥) ثلاثين آية، وفي الركعتين الأُخْرَيَيْن قَدْر قراءةِ خمسة عشر آيةً (^٦)، وفي العصر في الركعتين الأُوْلَيَيْن قَدْر قراءة خمس عشرة آيةً، وفي الركعتين الأُخْرَيَيْن قَدْرَ نصفِ ذلك\".\n_________\n(^١) هو: محمد بن إسحاق بن جعفر، أَبو بكر الصغاني.\n(^٢) هو: محمد بن إبراهيم بن سالم الخزاعي الثغري الطرسوسي.\n(^٣) هو: محمد بن شاذان الجوهري، أَبو بكر البغدادي.\n(^٤) هو: الوضاح اليشكري الواسطي -مشهور بكنيته، وهو موضع الالتقاء مع الإمام مسلم، رواه من طريق شيبان بن فرُّوخ، عن أبي عوانة، به.\nكتاب الصلاة، باب القراءة في الظهر والعصر، (١/ ٣٣٤) برقم (٤٥٢/ ١٥٧).\n(^٥) في (ل) و(م) بعده: قراءة.\n(^٦) لا توجد كلمة (آية) في (ل) و(م). والمثبت خطأٌ نحويًّا، واللفظُ عند صحيح مسلم \"قدر خمس عشرة آية\" (١/ ٣٣٤).","vol":"5","page":74},{"text":"<span data-type='title' id=toc-308>[باب] (^١) بيان ذكر الأخبار التي تبين (^٢) القراءة في صلاة المغرب</span>\n_________\n(^١) \" باب\" مستدرك من (ل) و(م) ولا توجد فيهما كلمة \"بيان\".\n(^٢) في المطبوع: \"تتبين\" وهو خطأ.","vol":"5","page":75},{"text":"١٨٠٣ - حدثنا عليُّ بن حرْب، قال: ثنا سفيان بن عُيَيْنَةَ (^١)، عن الزهري (^٢)، عن عبيد الله بن عبد الله (^٣)، عن ابن عباس عن أم الفضل (^٤) بنت (^٥) الحارث، \"أنّها سمعت النبيَّ ﷺ يقرأُ في المغرب بـ\"المرسلات\".\n_________\n(^١) هنا موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر بن أَبي شيبة وابن أبي عمر، كلاهما عن ابن عيينة، به. ولم يسق متنه محيلًا على طريق مالك -قبله- برقم (٤٦٢)، كتاب الصلاة، باب القراءة في الصبح (١/ ٣٣٨) برقم (٤٦٢ / …).\n(^٢) الإمام محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب القرشي الزهري، أَبو بكر \"الفقيه الحافظ، متفق على جلالته وإتقانه\" (١٢٥ هـ) ع.\nتهذيب الكمال (٢٦/ ٤١٩ - ٤٤٣)، التقريب (ص ٥٠٦).\n(^٣) ابن عتبة بن مسعود الهذلي، أَبو عبد الله المدني، \"ثقة فقيه ثبت\"، توفي سنة ٩٤ هـ وقيل غير ذلك. تهذيب الكمال (١٩/ ٧٣ - ٧٧)، التقريب (ص ٣٧٢). [ورد التصريح بأنه \"ابن عتبة\" في طريق مالك عن الزهري عند البخاري برقم (٧٦٣)].\n(^٤) هي: لبابة بنت الحارث بن حَزْن الهلالية، أم الفضل، زوج العباس بن عبد المطلب، وأخت ميمونة زوج النبي ﷺ، قال ابن حبان: ماتت قبل العباس في خلافة عثمان ﵁. الثقات لابن حبّان (٣/ ٣٦١)، الاستيعاب (٣٥١٤)، (٤/ ٤٦١)، أسد الغابة (٧٢٥٢)، (٧/ ٢٤٦)، تهذيب الكمال (٣٥/ ٢٩٧ - ٢٩٨)، التقريب (ص ٧٥٣).\n(^٥) في (ل) و(م): \"ابنت\".","vol":"5","page":75},{"text":"١٨٠٤ - حدثنا إبراهيم بن مَرْزُوق، * (^١) قال:\n⦗٧٦⦘ ثنا عثمان بن عمر (^٢)، قال: أبنا يونس (^٣)، عن الزهري، بإسناده، مثله (^٤).\n_________\n(^١) من هنا، إلى قوله: في الإسناد التالي: \"عبد الرزاق، قال: \" ساقط من (م).\n(^٢) ابن فارس العبدي البصري، أصله من بخارى، \"ثقة … \" (٢٠٩ هـ) \"ع\".\nتهذيب الكمال (١٩/ ٤٦١ - ٤٦٤)، التقريب (ص ٣٨٥).\n(^٣) هو ابن يزيد بن أبي النجار الأيلي، أَبو يزيد، مولى آل أبي سفيان، \"ثقة، إلا أن في روايته عن الزهري وهمًا قليلًا، وفي غير الزهري خطأ\" ورجح الحافظ في \"الفتح\" (١٢/ ١٠٥) تقديمه على ابن عيينة -أيضًا- في الزهري، ونقل ما يؤيد ذلك.\n(١٥٩ هـ) على الصحيح، وقيل: ١٦٠ هـ. ع. تهذيب الكمال (٣٢/ ٥٥١ - ٥٥٨)، التقريب (ص ٦١٤).\nو\"يونس\" هو موضع الالتقاء مع مسلم، فقد ساق الإسناد -فقط- من طريق حرملة بن يحيى، عن ابن وهب، عن يونس، به. (١/ ٣٣٨) الكتاب والباب المذكوران في (ح / ١٨٠٣) برقم (٤٦٢ / …).\n(^٤) في الأصل هنا (ح) -علامة التحويل-، وبعده واو العطف: \"وحدثنا\"، وليستا في (ل)، وهو الأصح، ولم أثبتهما لذلك.","vol":"5","page":75},{"text":"١٨٠٥ - حدثنا السُّلَمِيُّ (^١)، قال: ثنا عبد الرزاق (^٢)، قال *: أبنا\n⦗٧٧⦘ معمر (^٣)، عن (^٤) الزهري، عن عبيد الله، عن ابن عباس، عن أمِّه أمّ (^٥) الفضل قالت: \"إنَّ آخر ما سمعتُ رسول الله ﷺ: قرأ في المغرب بسورة المرسلات\".\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي، أَبو الحسن النيسابوري، المعروف بـ \"حمدان\"، \"حافظ ثقة\"، (٢٦٤ هـ ٩) (م د س ق). تهذيب الكمال (١/ ٥٢٢ - ٥٢٥)، التقريب (ص ٨٦). و\"السُّلَمِيُّ\" -بضم السين المهملة، وفتح اللام- نسبة إلى \"سُلَيْم\"، وهي قبيلة من العرب مشهورة يقال لها: سُلَيْم بن منصور بن عكرمة … بن مُضَر\" الأنساب (٣/ ٢٧٨)، اللباب (٢/ ١٢٨).\n(^٢) هو: ابن همَّام بن نافع الحِمْيَري مولاهم، أَبو بكر الصنعاني، \"ثقة حافظ مصنف شهير، عمي في آخر عمره، فتغيَّر، وكان يتشيع\"، (٢١١ هـ) ع. ذكره ابن الصلاح فيمن تغير بأخرة، واكتفى بذكر الدبري فيمن سمع منه بعد الاختلاط، وقد فصل في تحديد الآخذين عنه بعد الاختلاط العراقي في \"تقييده\"، فليراجع. انظر: علوم =\n⦗٧٧⦘ = الحديث لابن الصلاح -مع شرحه للعراقي- (ص ٤٥٩ - ٤٦١)، تهذيب الكمال (١٨/ ٥٢ - ٦٢)، الاغتباط -مع نهايته- (ص ٢١٢ - ٢٢٠)، التقريب (ص ٣٥٤).\nوهو موضع الالتقاء مع الإمام مسلم، رواه من طريق شيخيه: إسحاق بن إبراهيم، وعبد بن حميد، كلاهما عن عبد الرزاق، به، (١/ ٣٣٨)، برقم (٤٦٢ / …)، ولم يسق متنه محيلًا على حديث مالك قبله.\n(^٣) ابن راشد الأزدي مولاهم أَبو عروة البصري، نزيل اليمن، \"ثقة ثبت فاضل، إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا، وكذا فيما حدث به في البصرة\" (١٥٤ هـ) ع. تهذيب الكمال (٢٨/ ٣٠٣ - ٣١١)، التقريب (ص ٥٤١).\n(^٤) (ك ١/ ٣٨٧).\n(^٥) في (م): \"عن\" وهو تحريف.","vol":"5","page":76},{"text":"١٨٠٦ - أخبرنا يونسُ بن عبد الأعْلى، قال: أبنا ابنُ وهْب، ح\nوحدثنا الصغاني، قال: ثنا عبد الله بن يوسف (^١)، كلاهما عن مالك (^٢) عن ابن شهاب، بإسناده، بمعناه (^٣) (^٤).\n⦗٧٨⦘ ورواه صالح بن كَيْسان، وقال: \"حتى قبضه الله\" (^٥).\n_________\n(^١) هو التنيسي.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن شيخه يحيى بن يحيى عن مالك، به. (١/ ٣٣٨)، برقم (٣٦٢) الكتاب والباب المذكوران في (ح / ١٨٠٣).\n(^٣) في (ل) و(م): \"بمثل معناه\".\n(^٤) وأخرجه البخاري في \"الأذان\" (٧٦٣) في باب \"القراءة في المغرب\" عن عبد الله بن =\n⦗٧٨⦘ = يوسف عن مالك، به. (٢/ ٢٨٧، مع الفتح)، والحديث في موطأ مالك، رواية يحيى، (١/ ٧٨).\n(^٥) وصله الإمام مسلم، فرواه عن عمرو الناقد، عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان عن الزهري، به، كما أنه أشار إلى ما زاده صالح \"ثم ما صلى بعد حتى قبضه الله ﷿\" (١/ ٣٣٨) برقم (٤٦٢ / …).","vol":"5","page":77},{"text":"١٨٠٧ - حدثنا علي بن حرْب، قال: ثنا [سفيان] بن عيَيْنَة (^١) عن الزهري، عن محمد بن جُبَيْر بن مُطْعِم (^٢)، عن أبيه (^٣)، قال: \"سمعتُ النبيَّ ﷺ يقرأ في المغرب بـ \"الطور\"\".\n_________\n(^١) من (ل) و(م)، وسفيان موضع الالتقاء مع الإمام مسلم، فقد رواه من طريق أبي بكر بن أبي شيبة وزهير بن حرْب، كلاهما عن ابن عيينة، به. (١/ ٣٣٩) برقم (٤٦٣ / …). في الكتاب والباب المذكورين في (ح /١٨٠٣).\n(^٢) ابن عدي بن نوفل النوفلي، \"ثقة عارف بالنسب، من الثالثة\"، (على رأس المائة هـ).\nع. تهذيب الكمال (٢٣/ ٥٧٣ - ٥٧٥)، التقريب (ص ٤٧١).\n(^٣) هو جبير بن مُطْعِم بن عَدِي بن نُفَيْل بن عبد مناف القُرَشي، النَّوْفلي، \"صحابي عارف بالأنساب\" (٨ أو ٥٩ هـ)، ع. الاستيعاب (٣١٥)، (١/ ٣٠٣)، أسد الغابة (٦٩٨)، (١/ ٥١٥)، تهذيب الكمال (٤/ ٥٠٦ - ٥٠٩)، الإصابة (١٠٩٤) (١/ ٥٧٠ - ٥٧١)، التقريب (ص ١٣٨).","vol":"5","page":78},{"text":"١٨٠٨ - حدثنا يزيد بن سِنَان (^١)، قال: ثنا يحيى القطَّان ثنا\n⦗٧٩⦘ مالك (^٢)، ح\nوحدثنا يونس بن عبد الأعلى (^٣)، قال: أبنا ابن وهب، أنّ مالكًا (^٤) حدثَّه عن الزهري (^٥)، عن محمد بن جُبَيْر بن مُطْعِم، عن أبيه، قال: \"سمعت النبي ﷺ قرأ بـ \"الطور\" في المغرب\".\n_________\n(^١) ابن يزيد القزاز البصري، أَبو خالد، نزيل، مصر، \"ثقة\" (٢٦٤ هـ). (س).\nتهذيب الكمال (٣٢/ ١٥٢ - ١٥٥)، التقريب (ص ٦٠١).\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه من طريق يحيى بن يحيى، عن مالك، به، نحوه. (١/ ٣٣٨) - برقم (٤٦٣). \"باب القراءة في الصبح\" من كتاب \"الصلاة\".\n(^٣) \"ابن عبد الأعلى\" لم يرد في (ل) و(م).\n(^٤) في النسخ: \"مالك\"، بدون النصب، وهو رسم متَّبَعٌ في المخطوطات القديمة، كما نبّه عليه الشيخ أحمد شاكر.\nوالحديث في موطئه -رواية يحيى- (١/ ٧٨).\n(^٥) في (ل) و(م): \"عن ابن شهاب\".","vol":"5","page":78},{"text":"١٨٠٩ - حدثنا أَبو داود الحرّانيُّ (^١)، قال: ثنا عثمان بن عمر، قال: أبنا يونس، ح\nوحدثنا يوسفُ بن مُسَلَّم (^٢)، قال: ثنا حجاج (^٣)، قال: ثنا الليث،\n⦗٨٠⦘ عن عُقَيْل (^٤)، كلاهما عن ابن شهاب (^٥)، عن محمد بن جُبَيْر بن مُطْعِم، عن أبيه، * (^٦) \"أنه سمع النبي ﷺ يقرأ في المغرب بـ \"الطور\"\".\n_________\n(^١) هو: سليمان بن سيف.\n(^٢) هو يوسف بن سعيد بن مسلَّم المصيصي، \"ثقة حافظ\". و\"مُسَلَّم\" -بفتح السين، واللام المضعفة- (٢٧١ هـ) وقيل: قبل ذلك. (س).\nانظر: تهذيب الكمال (٣٢/ ٤٣٠)، إكمال ابن ماكولا (٧/ ٨٨)، توضيح المشتبه (٨/ ١٤٨)، التقريب (ص ٦١١).\n(^٣) هو ابن محمد المِصِّيْصي الأعور، أَبو محمد، ترمذي الأصل، نزل بغداد ثم المصيصة.\n(^٤) عُقيل -بالضم- ابن خالد بن عَقِيل -بالفتح- الأيلي أَبو خالد الأموي مولاهم \"ثقة ثبت\"، سكن المدينة ثم الشام ثم مصر، (١٤٤ هـ) على الصحيح. ع. تهذيب الكمال (٢٠/ ٢٤٢ - ٢٤٥)، توضيح المشتبه (٦/ ٣٠٥)، التقريب (ص ٣٩٦).\n(^٥) هنا موضع الإلتقاء.\n(^٦) من هنا، إلى قوله في الحديث التالي: \"جبير بن مطعم، عن أبيه\" ساقط من (م).","vol":"5","page":79},{"text":"١٨١٠ - حدثنا محمد بن إسحاق بن الصبّاح [الصنعاني] (^١) والسُّلَمِيُّ (^٢)، قالا: ثنا عبد الرزاق (^٣)، عن معمرٍ، عن الزهري، عن محمد بن جُبَيْر بن مُطْعِم، عن أبيه * -وكان في فداء الأسارى يَوْم بدرٍ- قال: \"سمعتُ النبي ﷺ يقرأ في المغرب بـ \"الطور\"\" (^٤).\n_________\n(^١) (الصنعاني) من (ل) و(م) ولم أقف له على ترجمة، وقد روى عنه ابن المنذر في (الأوسط)، وابن الأعرابي في (معجمه): (٧١٩ - ٧٣٣)، (١/ ٣٧٦) وغيرهم، وأفاد محقق (المعجم) عبد المحسن الحسيني أنه لم يقف له على ترجمة، وكذلك الذين سبقوه في تحقيق ذلك (المعجم)، (١/ ٣٧٦).\n(^٢) هو أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري، المعروف بحمدان.\n(^٣) هنا موضع الإلتقاء مع مسلم، فقد رواه عن شيخيه إسحاق بن إبراهيم، وعبد بن حميد كلاهما عن عبد الرزاق، به.، (١/ ٣٣٩) برقم (٤٦٣ / …)، والحديث في مصنف عبد الرزاق (٢٦٩٢) (٢/ ١٠٨)، وفيه: \"عن جبير بن معطم عن أبيه\"، وهو خطأ، والصحيح ما عند المصنف: \"عن محمد بن جبير بن مُطْعِم\"، لأن الراوي هو: جبير بن مُطْعِم، وهو الذي قدم المدينة في فداء الأسارى.\n(^٤) وأخرجه البخاري في \"الجهاد والسير\" (٣٠٥٠)، باب فداء المشركين، (٦/ ١٩٤، مع =\n⦗٨١⦘ = الفتح) عن محمود- وبرقم (٤٠٢٣) في \"المغازي\" (٧/ ٣٧٥، مع الفتح) عن إسحاق بن منصور -كلاهما عن عبد الرزاق، به، زاد الأخير: \"وذلك أول ما وقر الإيمان في قلبي\".","vol":"5","page":80},{"text":"<span data-type='title' id=toc-309>[باب] (^١) ذكرِ الأخبار التي تبيّنُ القراءةَ في صلاةِ العشاء</span>\n_________\n(^١) \" باب\" مستدرك من (ل) و(م).","vol":"5","page":81},{"text":"١٨١١ - حدثنا يونس بن عبد الأعلى، قال: حدثنا أنس بن عياض (^١)، ح\nوحدثنا عمَّار بن رَجَاء، قال: تنا يزيد بن هارون، جميعًا عن يحيى بن سعيد (^٢)، عن عَدِيِّ بن ثابت (^٣)، عن البراء بن عَازب، قال: \"صَلَّيْتُ مع رسول الله ﷺ العِشاءَ، فقرأ بـ \"التين والزَيْتُون\"\" (^٤).\n_________\n(^١) ابن ضَمْرَة، أَبو عبد الرحمن، اللّيْثي، أَبو ضَمْرَة المدني، \"ثقة\"، (ت ٢٠٠ هـ) ع.\nتهذيب الكمال (٣/ ٣٤٩ - ٣٥٣)، تقريب التهذيب ص (١١٥).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة، عن الليث، عن يحيى، به، بمثله. كتاب الصلاة، باب القراءة في العشاء (١/ ٣٣٩)، برقم (٤٦٤/ ١٧٦).\nويحيى بن سعيد هو: ابن قيس الأنصاري، المدني، أَبو سعيد القاضي، \"ثقة ثبت\"، (١٤٤ هـ) أو بعدها ع. تهذيب الكمال (٣١/ ٣٤٦ - ٣٥٩)، التقريب التهذيب (ص ٥٩١).\n(^٣) هو الأنصاري الكوفي.\n(^٤) سورة \"التين\": ١.","vol":"5","page":81},{"text":"١٨١٢ - حدثنا أَبو عمر الإمامُ (^١) قال:\n⦗٨٢⦘ ثنا مَخْلَد (^٢)، ح\nوحدثنا الصغاني، قال: ثنا أَبو نُعَيْم (^٣)، قالا: ثنا مِسْعَر (^٤)، عن عَديِّ بن ثابت، قال: سمعت البراء بن عازب يقول: \"سمعت النبي ﷺ يقرأُ في العشاء: \"و(^٥) التين والزيتون\" (^٦)، فما سمعتُ أحسَنَ صوتًا منه\" (^٧).\n_________\n(^١) هو: عبد الحميد بن محمد بن المستام -بضم الميم وسكون المهملة بعدها مثناة- =\n⦗٨٢⦘ = أبو عمر الحراني، إمام مسجدها. (س) (٢٦٦ هـ). قال النسائي: \"ثقة\".\nوقال عبد الرحمن بن أبي حاتم: \"كتب عنه بعض أصحابنا، ولم يُقْضَ لي السماع منه\". وقال الذهبي: \"ثقة\". وكذا الحافظ. انظر: المعجم المشتمل (٥٢٣) (ص ١٦٥)، الجرح والتعديل (٦/ ١٨)، تهذيب الكمال (١٦/ ٤٥٧ - ٤٥٨)، \"الكاشف\" (١/ ٦١٨)، التقريب (ص ٣٣٤).\n(^٢) هو ابن يزيد القرشي، الحراني.\n(^٣) هو الفضل بن دُكَيْن الكوفي المُلائي.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، رواه عن شيخه: محمد بن عبد الله بن نمير عن أبيه عن مسعر، به، بنحوه، كتاب الصلاة، باب القراءة في العشاء، (١/ ٣٣٩)، برقم (٤٦٤/ ١٧٧).\n(^٥) في: (ل) و(م): \"بالتين والزيتون\" وهو موافق لما في صحيح مسلم.\n(^٦) سورة \"التين\": ١.\n(^٧) وأخرجه البخاري في \"الصلاة\" برقم (٧٦٩) (٢/ ٢٩٣، مع الفتح)، باب القراءة في العشاء، عن خلاد بن يحيى.\nوفي \"التوحيد\" برقم (٧٥٤٦) (١٣/ ٥٢٧) -باب قول النبي ﷺ \"الماهر بالقرآن مع الكرام البررة\" و\"زيّنوا القرآن بأصواتكم\". عن أبي نعيم؛ كلاهما عن مسعر، به، بنحوه.","vol":"5","page":81},{"text":"١٨١٣ - حدثنا عليُّ بن حرْب، قال: ثنا أَبو عامر (^١)، ح\nوحدثنا يوسف بن مُسَلَّم (^٢)، قال: ثنا حجّاج (^٣) لم (^٤)، [ح] (^٥)\nوحدثنا الصغاني، قال: ثنا أَبو النضر (^٦).\nكلُّهم عنْ شعبةَ (^٧)، عن عَدِيّ بن ثابتٍ، قال: سمعتُ البراءَ بن عازبٍ يقول: \"كان رسول الله ﷺ في سفرٍ، فصلَّى العشاءَ، فقرأ في إحدى الركعتين بـ \"التين والزيتون\"\" (^٨).\n_________\n(^١) هو: عبد الملك بن عمرو القَيْسِيّ العَقَدِي -بفتح المهملة والقاف.\n(^٢) هو: يوسف بن سعيد بن مسلَّم المصيصي.\n(^٣) هو: حجاج بن محمد المصيصي، أَبو محمد الأعور.\n(^٤) (ك ١/ ٣٨٨).\n(^٥) علامة التحويل \"ح \" من (ل) ووجودها أنسب.\n(^٦) هو: هاشم بن القاسم بن مسلم اللَّيْثِيُّ مولاهم البغدادي - مشهور بكنيته.\n(^٧) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن شيخه: عبد الله بن معاذ العَنْبَرِيِّ، عن أبيه، عن شعبة به. (١/ ٣٣٩) -برقم (٤٦٤) - باب \"القراءة في العشاء\".\n(^٨) ورواه البخاري في \"الصلاة\" (٧٦٧)، باب الجهر في العشاء- (٢/ ٢٩٢) عن أبي الوليد عن شعبة به بمثله.","vol":"5","page":83},{"text":"<span data-type='title' id=toc-310>[باب (^١)] ذكرِ الخبرِ الذي فيه النهيُ عن طول القنوتِ (^٢) في صلاة العشاء، وبيانِ السورة التي تقرأ فيها، وإباحةِ إعادة الصلاةِ في الجماعةِ -إذا كان صلاها في الجماعة- مرةً أخرى، والدليلِ على إباحةِ المصلي فرضه خلف الإماء المتطوع (^٣) بصلاته، وإجازةِ صلاة المخالِفَ نِيَّتُه لِنِيَّة الإمام، وأنَّ المأموم يُؤدِّي فرضَ نفسه بنفسه، وإجازةٍ انصرافه من صلاته التي يصلِّيْها مع الإمام، ثم يصلي بَقِيَّتها وحْدَه، وبيانِ الخبر المعارِضِ لانُصراف المأموم قبل انصراف الإمام</span>\n_________\n(^١) \" باب\" مستدرك من (ل) و(م).\n(^٢) أي: القيام. المجموع المغيث (٢/ ٧٥٤)، غريب الحديث لابن قتيبة (١/ ١٧)، النهاية (٤/ ١١١).\n(^٣) في الأصل وصلب (س) والمطبوع: \"المقطوع\"، والمثبت من (ل) و(م) وهامش (س).","vol":"5","page":84},{"text":"١٨١٤ - حدثنا أَبو داود السِّجِسْتَاني، قال: ثنا مسدَّدٌ، قال: ثنا سفيان (^١)، عن عمرو بن دينار (^٢)، سمع جابرًا يقول: \"إنّ معاذ بن جبل\n⦗٨٥⦘ كان يصلّي مع النبي ﷺ ثم يرجع فيؤمّ قومه\" (^٣).\n_________\n(^١) هو ابن عيينة، لأن مسدَّدًا لا يروي عن الثوري، وهنا موضع الالتقاء مع مسلم، رواه مسلم عن شيخه محمد بن عباد عن سفيان، به، (١/ ٣٣٩) برقم (٤٦٥) \"باب القراءة في العشاء\" وسياق مسلم أتم، وفيه ذكر الشكوى وغيرها.\n(^٢) هو المكي، أَبو محمد الأثرم الجُمَحِيُّ مولاهم \"ثقة ثبت\" (١٢٦ هـ) ع.\nتهذيب الكمال (٢٢/ ٥ - ١٣)، التقريب (ص ٤٢١).\n(^٣) والحديث في سنن أبي داود برقم (٦٠٠) (١/ ٤٠١) باب: إمامةِ مَنْ يصلّي بقومٍ وقد صلَّى تلك الصلاةَ\".","vol":"5","page":84},{"text":"١٨١٥ - حدثنا بِشْرُ بن موسى، قال: حدثنا الحُمَيْدي (^١)، قال: ثنا سفيان (^٢)، قال: ثنا عمرو بن دينار وأبو الزبير (^٣)، أنهما سمعا جابر بن\n⦗٨٦⦘ عبد الله يقول: \"كان معاذ يصلي مع النبي ﷺ العشاءَ، ثم يرجع إلى (^٤) بني سَلِمَة (^٥) فيصلِّيْها بهم، وإنّ رسول الله ﷺ أَخَّرَ العشاءَ ذاتَ ليلةٍ، فصلاها معاذ معه، ثم رجع فأَمَّ قومه، فافتتح سورةَ البقرة؛ فتنحّى رجلٌ من خَلْفِه فصلّى وحده (^٦)؛ فلما انصرف قالوا له: نافقتَ يا فلان، قال: ما نافقتُ، ولكني آتي رسول الله ﷺ فأُخبره، فأتى النبي ﷺ فقال: يا رسول الله: إنك أَخَّرْتَ العشاءَ البارحة، وإن معاذًا صلاها معك، ثم\n⦗٨٧⦘ رجع فأمَّنا، فافتتح سورة \"البقرة\"، فتنحَّيْتُ فصليتُ وحدي، وإنما نحن أهل نواضحَ (^٧)، نعمل بأَيْدينا؟ فالتفتَ رسول الله ﷺ إلى معاذ فقال: \"أفتانٌ أنتَ يا معاذ (^٨)؟، أفتان أنتَ؟ اقرأ سورة كذا وكذا -قال: عمرو: وعدَّدَ سورًا.\nقال سفيان: قال أَبو الزبير: قال له النبي ﷺ: \"اقرأ\" ﴿سَبِّحِ اسْمَ رَبِّكَ (^٩) الْأَعْلَى﴾، و﴿وَالسَّمَاءِ وَالطَّارِقِ﴾، و﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ﴾، و﴿وَالشَّمْسِ وَضُحَاهَا﴾، و﴿وَاللَّيْلِ إِذَا يَغْشَى﴾، ونحوها.\nفقلت لعَمْرو: فإنَّ أبا الزبير يقول: قال النبي ﷺ: \"اقرأ ﴿سبّح﴾ (^١٠)، و﴿وَالسَّمَاءِ وَالطَّارِقِ﴾، و﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ﴾، و﴿وَالشَّمْسِ وَضُحَاهَا﴾، و﴿وَاللَّيْلِ إِذَا يَغْشَى﴾، فقال عمرو: هي هذه أو نحو هذه (^١١).\n_________\n(^١) هو عبد الله بن الزبير، والحديث في مسنده (١٢٤٦) (٢/ ٥٢٣).\n(^٢) هو ابن عيينة، والحميدي لا يروي عن الثوري، وهو موضع الالتقاء -بالنسبة لطريق عمرو- رواه مسلم عن محمد بن عباد، حدثنا سفيان، به، بنحوه، كتاب الصلاة، باب القراءة في العشاء، (١/ ٣٣٩، برقم (٤٦٥).\n(^٣) في (ل) و(م): \"وأبو الزبيركم شاء الله\" ومثله في سنن البيهقي الكبرى (٣/ ١١٢) حيث رواه من طريق بشر بن موسى، به، كذلك في (الأوسط) لابن المنذر (٤/ ٢٠٠) حيث رواه عن محمد بن إسماعيل وعبد الله بن أحمد، وفي (٤/ ٢١٨) عن محمد بن إسماعيل فقط، كلاهما عن الحميدي، به، والذي في مسند الحميدي: \"ثنا سفيان، قال: ثنا عمروكم -إن شاء الله- قال: سمعت … \"، وهو كذلك في نسختي الظاهرية للمسند -حسب ما أفادني الشيخ / عليزئي- الذي حقق مسند الحميدي قريبًا، ولا يزال قيد الطبع- مكاتبةً.\nومعنى \"عمروكم\": أي: \"عمرو \"المعروف لديكم، وهو ابن دينار، والجملة -بهذا- واضحة، وفي (ل) و(م) إشكال من جهتين:\n١ - ذكر \"كم … \" بعد ذكر أبي الزبير، ولا تجوز إضافة المحلّى بالألف واللام إلي غيره.\n٢ - حذف كلمة \"وإن\" في \"إن شاء الله\".\nوعند أبي الزبير يلتقى المصنفُ بالإمام مسلم، رواه عن قتيبةَ بن سعيد وابن رُمْحٍ، كلاهما عن الليث، عنه، به، بنحوه. الكتاب والباب المذكوران، (١/ ٣٤٠) برقم =\n⦗٨٦⦘ = (٤٦٥/ ١٧٩).\n(^٤) في (ل) و(م) هنا زيادة: \"قومه\" كذلك في (الكبرى) للبيهقي، وفي مسند الحميدي: \"ثم يرجع فيصليها بقومه\" ومثله في الأوسط.\n(^٥) هم بطن من الخزرج، من القحطانية، وهم: بنو سَلِمَة بن سعد بن علي بن أسد بن ساردة بن يزيد بن جُشم بن الخزرج.\nو\"سَلِمة\": بكسر اللام، وليس في العرب \"سلِمة\" بكسر اللام سواهم.\nانظر: جمهرة ابن حزم (ص ٣٥٨)، إكمال ابن ماكولا (٤/ ٣٣٤)، مشارق الأنوار (٢/ ٢٣٤)، نهاية الأرب (ص ٢٧٠).\n(^٦) هذا ظاهر في أن الرجل قطع القدوة فقط، ولم يخرج من الصلاة، بل استمر فيها منفردًا ولفظ مسلم: \"فانحرف رجل فسلم، ثم صلى وحده … \" وهو ظاهر في أنه قطع الصلاة، وقد ذكر البيهقي -على ما نقل عنه الحافظ في (الفتح) (٢/ ٢٢٨) - أن محمد بن عباد -شيخ مسلم- تفرد عن ابن عيينة بقوله: \"ثم سلم\" وأن الحفاظ من أصحاب ابن عيينة، وكذا من أصحاب شيخه عمرو بن دينار، وكذا من أصحاب جابر، لم يذكروا السلام.\nقلت: وترجمة الباب الذي عقده المصنف موافق لِلَّفظ الوارد هنا.\n(^٧) النواضح: جمع ناضحة، والمذكر منه \"ناضح\".\nوالنواضح: الإبل التي يُسْتَقَى عليها من الآبار. انظر: غريب الحديث للهروي (١/ ٧٠)، (٣/ ٢٥٧)، مشارق الأنوار (٢/ ١٦)، النهاية (٥/ ٦٨).\n(^٨) (الفتان) من أبنية المبالغة في \"الفتنة\"، ومعناه: تصرف الناس عن الدين، وتحملهم على الضلال. انظر: شرح السنة (٣/ ٧٣)، النهاية (٣/ ٤١٠).\n(^٩) (ك ١/ ٣٨٩).\n(^١٠) في (ل) و(م): اقرأ \"سبح\" -بدون الباء، وفي مسند الحميدي مثل المُثْبَتِ.\n(^١١) من فوائد الاستخراج:\n١ - تصريح أبي الزبير بالسماع عن جابر في طريق المصنف دون مسلم، وأبو الزبير معروف بالتدليس. =\n⦗٨٨⦘ = ٢ - تصريح عمرو بن دينار بالسماع عن جابر، وابن دينار -وإن لم يكن معروفًا بالتدليس- إلا أنه وُسم به. [راجع: (تعريف أهل التقديس) (ص ٨٨ - ٨٩) ذكره في الطبقة الأولى، (التدليس في الحديث) (ص ٢١٩)]. وقد عدّ الحافظ تصريْحَه بالسَّماع عن جابر فائدةً تستحقُّ التنويه بها، وذلك في الفتح (٢/ ٢٢٦) (ح / ٧٠١).\n٣ - روى المصنف عن سفيان بن عيينة عن الحميدي، وهو مقدَّم فيه على محمد بن عبّادٍ - تلميذ سفيان عند الإمام مسلم.\n٤ - جاء لفظ المصنف سليمًا من الإشكال الوارد على لفظ الإمام مسلم، والذي يوهمُ كون الرجل قطع الصلاة. وقد سبق تفصيل في موضعه.","vol":"5","page":85},{"text":"١٨١٦ - حدثنا الصغاني، قال: ثنا سُرَيْجُ بن يونس (^١)، ح\nوحدثنا أَبو أُمَيَّة (^٢)، قال: ثنا سُرَيْجُ بن النُّعْمَان (^٣)، قالا: ثنا هُشَيْم (٤)، هُشَيْم (^٤)، قال: أبنا منصور (^٥)، عن عمرو بن دينار، عن جابر بن عبد الله، \"أنَّ معاذًا كان يصلي مع النبي ﷺ صلاة العشاء الآخرة، ثم يَنْصرف إلى قومه فيصلي بهم تلك الصلاة\" (^٦).\n_________\n(^١) ابن إبراهيم البغدادي، أَبو الحارث / مرُّوذيُّ الأصل، \"ثقة عابد\"، (٢٣٥ هـ). (خ م س). تهذيب الكمال (١٠/ ٢٢١ - ٢٢٥)، التقريب (ص ٢٢٩).\n(^٢) هو الطرسوسي: محمد بن إبراهيم بن مسلم بن سالم الخزاعي.\n(^٣) ابن مروان الجوهري، أَبو الحسن البغدادي، أصله من خراسان.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن هُشَيْمٍ، به، بنحوه، كتاب الصلاة، باب القراءة في العشاء، (١/ ٣٤٠) برقم (٤٥٦/ ١٨٠).\n(^٥) هو ابن زاذان.\n(^٦) من فوائد الاستخراج:\n⦗٨٩⦘ = التصريح بالسَّماع لهشيم عن منصور في رواية أبي عوانة، بينما في رواية مسلم بالعنعنة وهُشيم كثير التدليس والإرسال.","vol":"5","page":88},{"text":"١٨١٧ - حدثنا يونس بن حبيب، قال: ثنا أَبو داود (^١)، عن شعبة ح\nوحدثنا البِرْتيُّ (^٢)، قال: ثنا أَبو مَعْمَر (^٣)، قال: ثنا عبد الوارث (^٤)، قال: أيوب (^٥)، ح\nوحدثنا أَبو أُمَيَّة وابن أبي داود الأَسَدِيُّ (^٦)، قالا: ثنا سليمان بن\n⦗٩٠⦘ حرْب (^٧)، قال: ثنا حماد بن زيد (^٨)، عن أيُّوب (^٩)؛ كلهم عن عمرو بن دينار، عن جابر، \"أنّ معاذًا كان يصلي مع النبي ﷺ ثم يرجع إلى قومه فيؤمُّهُمْ\" (^١٠).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٦٩٤) (ص ٢٣٦).\n(^٢) هو الإمام أحمد بن محمد بن عيسى بن الأزهر، البِرْتي، أَبو العباس، البغدادي، الحنفي العابد القاضي. و\"البِرْتي\" -بكسر الباء المنقوطة بواحدة، وسكون الراء، وفي آخرها التاء المنقوطة من فوقها باثنتين- نسبة إلى \"برت\" وهي: مدينة بنواحي \"بغداد\".\nإكمال ابن ماكولا (١/ ٤١٠)، الأنساب (١/ ٣٠٨)، معجم البلدان (١/ ٤٤٢)، اللباب (١/ ١٣٣).\n(^٣) عبد الله بن عمرو بن أبي الحجاج التميمي، أَبو معمر المُقْعَد المنقري -بكسر الميم، وسكون النون، وفتح القاف- واسم أبي الحجاج: ميسرة، \"ثقة ثبت، رمي بالقدر\"، (٢٢٤ هـ) ع. تهذيب الكمال (١٥/ ٣٥٣ - ٣٥٧)، التقريب (ص ٣١٥).\n(^٤) هو ابن سعيد بن ذكوان البصري.\n(^٥) هو ابن أبي تميمية: كَيْسان السَّخْتِيَاني -أَبو بكر البصري، \"ثقة ثبت حجة، من كبار الفقهاء العُبّاد\"، (١٣١ هـ). الأنساب (٣/ ٢٣٢)، تهذيب الكمال (٣/ ٤٥٧ - ٤٦٣)، التقريب (ص ١١٧).\n(^٦) هو: الإمام إبراهيم بن أبي داود: سليمان بن داود الأسدي، الكوفي الأصل، الصُّوري المولد، البَرَلُّسي الدار -بفتح الباء والراء وضم اللام المشددة- كذا ضبطها الحمويُّ =\n⦗٩٠⦘ = وابن نقطة وغيرهما، - وضبطها السمعانيُّ بالضمات، وتبعه ابن الأثير.\nو\"البرلس\" بليدة من سواحل مصر (في \"دلتا\" النيل). انظر: الأنساب (١/ ٣٢٨)، اللباب (١/ ١٤٢)، معجم البلدان (١/ ٤٧٨).\nو\"الأسَدِيُّ\" -بفتح الألف والسين المهملة وبعده الدال المهملة-، هذه النسبة إلى \"أسد\" وهو اسم عدّةٍ من القبائل، منها: أسد بن خزيمة بن مدركة بن إلياس بن مُضَر، كما في الأنساب (١/ ١٣٨)، واللباب (١/ ٥٢)، ونهاية الأرب (ص ٤٧)، والمترجم من أسد خزيمة (الأنساب ١/ ٣٢٨).\n(^٧) هو الأَزْدِيُّ الواشِحِيُّ -بمعجمة ثم مهملة- البصري، قاضي مكة، \"ثقة إمام حافظ\" (٢٢٤ هـ) ع. تهذيب الكمال (١١/ ٣٨٤ - ٣٩٣)، التقريب (ص ٢٥٠).\n(^٨) هنا موضع الالتقاء مع الإمام مسلم في هذا الطريق، انظر ما بعده.\n(^٩) هنا موضع الالتقاء مع الإمام مسلم -بالنسبة لطريقي: شعبة وعبد الوارث، فقد رواه مسلم عن قتيبة بن سعيد وأبي الربيع الزهراني، عن حماد بن زيد، عن أيوب به.\nكتاب الصلاة، باب القراءة في العشاء (١/ ٣٤٠) برقم (٤٦٥/ ١٨١).\n(^١٠) وأخرجه البخاري في \"الآذان\" (٧٠٠)، باب إذا طوّل الإمام، وكان للرجل حاجة فخرج فصلّى (٢/ ٢٢٦) عن مسلم بن إبراهيم، وبرقم (٧٠١)، فيه عن محمد بن بشار، عن غندر -كلاهما عن شعبة، به، الأول مختصر بنحوه.","vol":"5","page":89},{"text":"١٨١٨ - حدثنا أَبو عُثمان أحمد بن محمد بن أبي (^١) بكر المقَدَّمِي (^٢)،\n⦗٩١⦘ قال: ثنا سليمان (^٣) ومسدَّد وأبي (^٤)، قالوا: ثنا حماد بن زيد (^٥)، عن أيوب، عن عمرو بن دينار، عن جابر، \"أن معاذًا كان يصلّي مع النبي ﷺ لم يأتي أصحابه فيؤُمُّهُم\" (^٦).\n_________\n(^١) \"أبي\" ساقطة من (م).\n(^٢) هو: الثقفي مولاهم البصري. سكن بغداد. قال ابن أبي حاتم: \"سمعتُ منه بمكة، =\n⦗٩١⦘ = وهو صدوق\" (٢٦٤ هـ). الجرح والتعديل (٢/ ٧٣)، تاريخ بغداد (٤/ ٣٩٨)، الأنساب (٥/ ٣٦٥).\nو\"المقدَّمي\": -بضم الميم، وفتح القاف، وتشديد الدال المهملة المفتوحة، وفي آخرها الميم- هذه النسبة إلى الجد، وهو جد أبي عثمان الرابع حيث إنه: أحمد بن محمد بن أبي بكر بن علي بن عطاء ابن مقدَّم المقدمي.\nانظر: الأنساب (٥/ ٣٦٤ - ٣٦٥)، اللباب (٣/ ٢٤٧)، وانظر في ضبطه: تكملة ابن نقطة (٥/ ٥٩٧).\n(^٣) هو ابن حرب المتقدم.\n(^٤) هو والد أبي عثمان المقدمي -شيخ المصنف-: محمد بن أبي بكر بن علي بن عطاء بن مقدَّم المقدمي، أَبو عبد الله الثقفي مولاهم البصري، وهو \"ثقة\" (٢٣٤ هـ)، (خ م س). تهذيب الكمال (٢٤/ ٥٣٤ - ٥٣٧)، التقريب (ص ٤٧٠).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، وفي (ل) و(م): بدون زيادة: \"ابن زيد\".\n(^٦) وأخرجه البخاري في \"الأذان\" (٧١١)، باب: إذا صلى، ثم أمّ قومًا، (٢/ ٢٣٨) -فتح- عن سليمان بن حرْب وأبي النعمان، حدثنا حماد بن زيد، به، بنحوه.","vol":"5","page":90},{"text":"١٨١٩ - حدثنا الحارث بن أبي أسامةَ، قال: ثنا يونس بن محمد، قال: ثنا الليث (^١)، عن أبي الزُّبير، عن جابر، قال: \"صلى معاذٌ بأصحابه العَتَمةَ فطَوَّل عليهم، وانصرف رجل منَّا فصلى، فأُخْبِر معاذٌ عنه، فقال:\n⦗٩٢⦘ \"إنه منافق، فلمَّا بلغ ذلك الرجلَ، دخل على رسول الله ﷺ فأخبره بما قال له معاذ، فقال [له] (^٢) النبي ﷺ: \"أتُرِيْدُ أن تكون فَتَّانًا يا مُعَاذ؟ إذا أمّمت الناس فاقرأ: ﴿وَالشَّمْسِ وَضُحَاهَا (١)﴾ (^٣) (^٤)، و﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ (^٥)، و﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ (^٦) و﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ \" (^٧) (^٨).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) \"له\" مستدركة من (ل) و(م) وهي كذلك في صحيح مسلم، وإثباتها أنسب.\n(^٣) في (ل) و(م): بـ ﴿الشمس﴾ وكذلك في صحيح مسلم.\n(^٤) سورة (الشمس): ١.\n(^٥) سورة (الأعلى): ١.\n(^٦) سورة (العلق): ١.\n(^٧) سورة (الليل): ١. والمراد بالآيات المذكورة السور بكاملها.\n(^٨) من فوائد الاستخراج:\nعلا أَبو عوانة علوًّا معنويًّا، حيث روى عن الليث من طريق يونس بن محمد بن مسلم البغدادي (٢٠٧ أو ٢٠٨ هـ)، بينما الراويان عن الليث في طريق الإمام مسلم بها:\nأ- قتيبة بن سعيد (٢٤٠ هـ).\nب- محمد بن رمح بن مهاجر (٢٤٢ هـ).\nوقد تأخرا عن \"يونس بن محمد\" المذكور وفاةً بأكثر من (٣٠) سنة.","vol":"5","page":91},{"text":"١٨٢٠ - حدثنا الصغاني، قال: ثنا أَبو النَّضْر (^١)، ح\nوحدثنا يونس بن حبيب، قال: ثنا أَبو داود (^٢)، قالا: ثنا شعبة، عن\n⦗٩٣⦘ مُحَارِبٍ (^٣)، قال (^٤): سمعت جابرًا (^٥) قال: \"أقبلَ رجلٌ بناضِحَيْن (^٦) وقد جَنَحَ (^٧) اللَّيْل، فوافق معاذًا (^٨) يصلّي المغرب\" (^٩).\n⦗٩٤⦘ وذكر حَدِيْثَه في هذا (^١٠).\n_________\n(^١) هو: هاشم بن القاسم البغدادي.\n(^٢) هو الطيالسي، والحديث في مسنده (١٧٢٨) (ص ٢٣٩).\n(^٣) هو ابن دثار.\n(^٤) \"قال\" ساقطة من (م).\n(^٥) في النسخ: \"جابر\" بدون النصب، وهو مصحح في المطبوع، وجابر هو الملتقى. انظر الأحاديث السابقة.\n(^٦) تقدم تفسير \"الناضح\" في (ح / ١٨١٤).\n(^٧) أي: أقبل بظلمته. [الفتح ٢/ ٢٣٥] و\"جُنح الليل\" -بكسر الجيم وضمها-: قطعة منه نحو النصف، كأن الليل مال بها -يعني: إذا أقبلت الظلمة\". \"المجموع المغيث\" (١/ ٣٦٢)، مشارق الأنوار (١/ ١٥٥).\n(^٨) في الأصل: \"معاذ\" -بدون النصب-، والمثبت من (ل) و(م). وهو كذلك في صحيح البخاري.\n(^٩) معظم الروايات -كما سبقت- على أنّ الصلاة هي العشاء، وما ورد في هذه الرواية والتي بعدها تخالف تلك الروايات في تعيين هذه الصلاة، علمًا بأنه وقع في رواية للطحاوي أيضًا مثل رواية أبي عوانة [شرح معاني الآثار (١/ ٢١٣) -باب القراءة في صلاة المغرب] كذلك لعبد الرزاق من رواية أبي الزبير [كما قاله الحافظ في الفتح (٢/ ٢٢٧) ولم أطلع عليها].\nقال الحافظ بعدما أشار إلى رواية أبي عوانة هذه ورواية الطحاوي وعبد الرزاق: \"فإنْ حمُل على تعدُّدِ القصة كما سيأتي، أو على أن المراد بالمغرب العشاء مجازًا -تمَّ [أي: تم الوفاق بين الروايتين]، وإلا فما في الصحيح أصح\" الفتح (٢/ ٢٢٧).\nقلتُ: ولعل الوجه الأخير هو المتعين، والله أعلم بالصواب.\n(^١٠) وأخرجه البخاري في \"الأذان\" -باب \"من شكا إمامه إذا طوّل\" برقم (٧٠٥) (٢/ ٢٣٤) عن شيخه آدم بن أبي إياس عن شعبة به بطوله- وليس في روايته تعيين الصلاة بالمغرب. وقال البخاري عقب الرواية: \"تابعه سعيد بن مسروق ومِسْعَرٌ والشيباني\".","vol":"5","page":92},{"text":"١٨٢١ - حدثنا الصغاني (^١)، وعلي بن عبد العزيز (^٢)، قالا: ثنا داود بن عمرو (^٣)، ح\nوحدثنا فَضْلَكُ (^٤)، قال: ثنا سَهْلُ بن عثمان (^٥)، ح\nوحدثنا ابنُ مُلاعبُ (^٦)، قال:\n⦗٩٥⦘ ثنا ابن الأصْبَهاني (^٧)؛ قالوا: ثنا أَبو الأحوص (^٨)، عن سعيد بن مَسْرُوق (^٩)، عن مُحَارِب بن دِثَار (^١٠)، عن جابر، \"أن معاذًا (^١١) أمّ قَوْمَه (^١٢) في صلاة المغرب، فمرّ به غلامٌ من الأنصار … \". وذكر حديثه في هذا (^١٣).\n_________\n(^١) (ك ١/ ٣٩٠).\n(^٢) ابن المرزبان بن سابور البغوي، نزيل مكة.\n(^٣) ابن زهير بن عمرو بن جميل الضبي، أَبو سليمان، البغدادي. \"ثقة\" (ت ٢٢٨ هـ).\nوهو من كبار شيوخ مسلم. (م س). تهذيب الكمال (٨/ ٤٢٥ - ٤٣١)، التقريب (ص ١٩٩).\n(^٤) هو: الإمام فضل بن العباس الرازي أَبو بكر، المعروف بـ (فضلك الصائغ).\n(^٥) ابن فارس الكِنْدي، أَبو مسعود العَسْكَري، نزيل الري.\n(^٦) هو الإمام أحمد بن مُلاعب بن حيان، أَبو الفضل، المخرّمي، البغدادي.\nقال ابن عقدة: \"سمعت أحمد بن ملاعب يقول: \"ما أُحَدِّثُ إلا ما أحفَظُه مثلَ حفظي للقرآن، ورأيته يفصل بين الفاء والواو في الحديث\". قال عبد الله بن أحمد وابنُ خِراش والحسين بن محمد بن حاتم: \"ثقة\" وزاد الأخيران: \"متقن\".\nوقال موسى بن هارون: \"من الثقات\". ووثقه الدارقطني وأحمد بن كامل القاضي =\n⦗٩٥⦘ = وابن المنادي. ولد سنة ١٩١ هـ، وتوفي سنة ٢٧٥ هـ. تاريخ بغداد (٥/ ١٦٨ - ١٧٠)، السير (١٣/ ٤٢ - ٤٣)، طبقات الحفاظ (٢/ ٥٩٥).\n(^٧) هو محمد بن سعيد بن سليمان الكوفي، أَبو جعفر بن الأصبهاني يلقب \"حمدان\"، \"ثقة ثبت\"، (٢٢٠ هـ). تهذيب الكمال (٢٥/ ٢٧٢ - ٢٧٤)، التقريب. (ص ٤٨٠).\n(^٨) هو: سلَّام بن سليم الحَنَفِي مولاهم، أَبو الأَحْوَص، الكوفي، \"ثقة، متقنٌ، صاحبُ حديث\" (١٧٩ هـ). تهذيب الكمال (١٢/ ٢٨٢ - ٢٨٥)، التقريب. (ص ٢٦١).\n(^٩) هو الثوري والد سفيان الثوري. \"ثقة\" (١٢٦ هـ) وقيل: بعدها. ع. تهذيب الكمال (١١/ ٦٠ - ٦١)، التقريب (ص ٢٤١).\n(^١٠) ابن كُردوس السَّدُوسي، الكوفي القاضي.\n(^١١) في الأصل بدون علامة النصب [الألف]، والمثبت من (ل) و(م) وهو هكذا في تغليق التعليق (٢/ ٢٩٤).\n(^١٢) في (ل) و(م): \"قومًا\" وفي \"تغليق التعليق \"كما هنا.\n(^١٣) أشار البخاري إلى رواية سعيد بقوله: \"وتابعه -أي: شعبة- سعيدُ بن مسروق … \" بعد حديث رقم (٧٠٥) من رواية شعبة، وأشار الحافظ في \"الفتح\" (٢/ ٢٣٥) إلى أن أبا عوانة وصلها، وأخرجها في \"تغليق التعليق\" (٢/ ٢٩٤) بسنده من طريق المصنف.","vol":"5","page":94},{"text":"١٨٢٢ - حدثنا الصغاني، قال: ثنا معاويةُ بن عمرو (^١)، ويحيى بن\n⦗٩٦⦘ أبي بُكَيْرٍ (^٢)، ح\nوحدثنا أَبو أُمَيَّةَ، قال: ثنا يحيى بن أبي بُكَيْرٍ، قالا (^٣): عن زائدة، عن المخْتَار بن فُلْفُلٍ (^٤)، عن أنس [بن مالك] (^٥)، \"أن النبي ﷺ حَضَّهم (^٦) على الصلاة، ونهاهم أنْ يَسْبَقوه إذا كان يَؤُمُّهُمْ بالركوع والسُّجُود، وأن يَنْصَرِفوا قَبْل انصرافه من الصلاة\" (^٧).\n_________\n(^١) ابن المهلب بن عمرو الأزدي، المعنى -فتح الميم وسكون المهملة وكسر النون- أَبو عمرو البغدادي، ويعرف بابن الكرماني. \"ثقة\"، (١٢٨ - ٢١٤ هـ) على =\n⦗٩٦⦘ = الصحيح. ع.\nالأنساب (٥/ ٣٤٧)، تهذيب الكمال (٢٨/ ٢٠٧ - ٢١٠)، التقريب (ص ٥٣٨).\n(^٢) واسم أبي بكير: \"نَسْر\" أَبو زكريا الكرماني، كوفي الأصل، نزل بغداد. \"ثقة\"، (٨ أو ٢٠٩ هـ). ع. تهذيب الكمال (٣١/ ٢٤٥ - ٢٤٨)، التقريب (ص ٥٨٨).\n(^٣) \"قالا\" ساقطة من (م).\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه في \"الصلاة\" -باب \"تحريم سَبْقِ الإمام بركوع أو سجود ونحوهما\" عن أبي بكر بن أبي شيبة وعليّ بن حُجْرٍ، كلاهما عن عليِّ بن مُسْهِر، عن المختار، به. الصحيح (١/ ٣٢٠) برقم (٤٢٦) وكذلك عن قتيبة بن سعيد عن جرير، وعن ابن نمير وإسحاق بن إبراهيم عن ابن فضيل جميعا عن المختار، به. الصحيح (١/ ٣٢٠) برقم (٤٢٦/ ١١٣).\nو\"المختار بن فُلْفُل\" -بفائين مضمومتين، ولامين الأولى ساكنة- هو: القرشي المخزومي.\n(^٥) من (ل) و(م).\n(^٦) في سنن الدارمي (١٢٩١) (١/ ٣٢١)، حيث رواه عن أبي الوليد الطيالسي، عن زائدة، به، بلفظ \"حثهم\"، وكلاهما بمعنى.\n(^٧) وأخرجه المصنف في باب \"حظر مبادرة المأموم إمامه بالركوع والسجود، ورفع الرأس =\n⦗٩٧⦘ = من الركوع والسجود، والتشديد فيه … ح (١٧٤٨)، عن الصغاني، به؛ وعن أَبي أمية عن معاوية بن عمرو -فقط- به، بأطول مما هنا.\nوكذلك ح (١٧٤٩)، عن الصائغ، عن عفان وأبي سلمة، قالا: ثنا عبد الواحد بن زياد، عن المختار، به، بمثله.","vol":"5","page":95},{"text":"<span data-type='title' id=toc-311>[باب (١)] بيانِ الأخبارِ التي تُبَيّن القراءة في [صلاة (١)] الصبح، والدليلِ على [إباحة] (^١) قراءةِ بعض السورة فيها، وقراءة سورةٍ في ركعتين</span>\n_________\n(^١) ما بين المعقوفتين من (ل) و(م).","vol":"5","page":97},{"text":"١٨٢٣ - حدثنا ابن أبي رَجاء (^١)، قال: ثنا وكيع (^٢)، قال: ثنا مِسْعَرٌ، عن الوليد بن سَرِيْع (^٣)، عن عمرو بن حُرَيْثٍ (^٤)، قال: \"سمعتُ النبي ﷺ يقرأ في صلاة الصبح: ﴿وَاللَّيْلِ إِذَا عَسْعَسَ﴾ \" (^٥).\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الثغري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عنه، به، بنحوه، كتاب الصلاة، باب القراءة في الصبح، (١/ ٣٣٦) برقم (٤٥٦).\n(^٣) هو الكوفي، مولى آل عمرو بن حريث المخزومي.\n- ذكره ابن حبان في \"الثقات\" (٥/ ٤٩١). قال الذهبي في \"الكاشف\" (٢/ ٣٥١): \"ثقة\". وقال الحافظ في \"التقريب\" (ص ٥٨٢): \"صدوق من الرابعة\" (م س). تهذيب الكمال (٣١/ ١٤ - ١٥). و\"سَرِيْع\" -بفتح المهملة- على وزن بطيء.\n(^٤) ابن عمرو بن عثمان بن عبد الله بن عمر بن مخزوم القرشي المخزومي، صحابي صغير، (٨٥ هـ) ع. تهذيب الكمال (٢١/ ٥٨٠ - ٥٨٢)، التقريب (ص ٤٢٠).\n(^٥) سورة التكوير: ١٧.","vol":"5","page":97},{"text":"١٨٢٤ - حدثنا الحسن بن عَفَّان (^١)، قال: ثنا محمد بن عُبَيْدٍ (^٢) ح\nوحدثنا ابن الجنيد (^٣)، قال: ثنا أَبو أحمد الزُّبَيْرِيُّ (^٤)، ح\nوحدثنا عباس الدُّوْرِيُّ (^٥)، قال: ثنا يَعْلى (^٦)، ح\n⦗٩٩⦘ وحدثنا أَبو عمر الإمامُ (^٧)، قال: ثنا مَخْلَد (^٨)؛ كلَّهم عن مِسْعَرٍ (^٩)، بإسناده، مثله.\n_________\n(^١) هو: الحسن بن علي بن عَفَّان العامري، أَبو محمد الكوفي، (٢٧٠ هـ)، (ق).\nقال ابن أبي حاتم: \"كتبنا عنه وهو صدوق\" الجرح والتعديل (٣/ ٢٢). وذكره ابن حبان في الثقات (٨/ ١٨١). ووثقه الدارقطني ومسلمة بن قاسم. تهذيب التهذيب (٢/ ٢٦١). وقال الحافظ: \"صدوق\". تهذيب الكمال (٦/ ٢٥٧)، التقريب (ص ١٦٢).\n(^٢) ابن أبي أمية الطَّنافِسِي الكوفي، الأَحْدَبُ، \"ثقة يحفظ\". (٢٠٤ هـ). تهذيب الكمال (٢٦/ ٥٤ - ٥٩)، التقريب (ص ٤٩٥).\n(^٣) هو: محمد بن أحمد بن الجنيد، أَبو جعفر الدَّقَّاق.\n(^٤) هو: محمد بن عبد الله بن الزبير بن عمر بن الدرهم الأسدي الكوفي.\n(^٥) هو: عباس بن محمد بن حاتم الدوري، أَبو الفضل البغدادي، \"ثقة حافظ\"، (٢٧١ هـ) ٤. تهذيب الكمال (١٤/ ٢٤٥ - ٢٤٩)، التقريب (ص ٢٩٤).\nو\"الدُّورِي\" لم يرد في (م) فقط، وهو -بضم الدال، وسكون الواو- نسبة إلى \"دور\" محلة ببغداد، من أعلى البلد. انظر: مؤتلف ابن القيسراني (ص ٦٤، ٦٥)، الأنساب (٢/ ٥٠٣ - ٥٠٥)، اللباب (١/ ٥١٢)، توضيح المشتبه (٤/ ٥٤).\n(^٦) لعله: يعلى بن عباد الكلابي البغدادي، ترجم له الخطيب في تاريخه، ولم يذكر له سنة وفاة ولا ولادة، لكنه في طبقة شيوخ الدوري، وقد ضعفه الدارقطني.\nانظر: تاريخ بغداد (١٤/ ٣٥٤ - ٣٥٥)، ميزان الاعتدال (٤/ ٤٥٧).\nوأما ابن الحارث المحاربي الكوفي الذي ذُكر في تلاميذ مسعر في تهذيب الكمال (٣٢/ ٣٨١) فتوفي سنة (١٦٨ هـ) بينما ولد عباس الدوري سنة ١٨٥ هـ كما في تاريخ بغداد (١٢/ ١٤٥) أبي: بعد وفاة يعلى بن الحارث بسبع عشرة سنة، فلا يمكن أن يدركه.\n(^٧) هو: عبد الحميد بن محمد المُستام الحراني، إمام مسجدها.\n(^٨) ابن يزيد القرشي الحراني.\n(^٩) هنا موضع الالتقاء مع الإمام مسلم.","vol":"5","page":98},{"text":"١٨٢٥ - حدثنا سليمان بن سَيْف [الحراني] (^١)، وعبد الملك بن محمد الرَّقَاشيُّ (^٢)، قالا: ثنا سعيد بن عامر (^٣)، قال: ثنا شعبة، عن مِسْعَرٍ (^٤)، عن الوليد بن سَرِيْع، عن عمرو بن حُرَيْثٍ، \"أن النبي ﷺ قرأ في الصبح: ﴿وَاللَّيْلِ إِذَا عَسْعَسَ﴾ \" (^٥).\n_________\n(^١) من (ل) و(م) وقد تقدم في (ح / ١٧٨٧).\n(^٢) أَبو قلابة البصري، يكنى أبا محمد، وأبو قلابة لقب.\n(^٣) هو الضُّبَعيُّ -بضم المعجمة، وفتح الموحدة-، أَبو محمد البصري.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم- كما تقدم في (ح / ١٨٢٣).\n(^٥) سورة \"التكوير\": ١٧.","vol":"5","page":99},{"text":"١٨٢٦ - حدثنا علي بن الحسن بن أبي عيسى الهِلَالي (^١)، قال: ثنا\n⦗١٠٠⦘ يحيى بن حماد (^٢)، ح\nوحدثنا إبراهيم بن أبي داود الأَسَدِيُّ قال: ثنا الرَّبيْعُ بن يحيى (^٣)\n⦗١٠١⦘ كلاهما قالا: ثنا شعبة، عن مِسْعَرٍ، قال: سمعتُ الوليد بن سَرِيْعٍ (^٤) يقول: سمعتُ عمرَو بن حُرَيْثٍ -قال ربيع في حديثه: وكان مولى له- قالا جميعا: يُحَدّث \"أنه سمع النبي ﷺ يقرأ في الصبح ﴿فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥)﴾ زاد الهلاليُّ في حديثه: ﴿الْجَوَارِ الْكُنَّسِ (١٦)﴾ (^٥).\n_________\n(^١) هو \"الدرابجرْديُّ\" -بفتح الموحدة كسر الجيم وسكون الراء- أَبو الحسن، و\"درابِجِرْد\" محلة متصلة بالصحراء في أعلى نيسابور- \"ثقة\" (٢٦٧ هـ)، (د).\nو\"الهلالي\" -بكسر الهاء- نسبة إلى بني هلال، وهي قبيلة كبيرة نزلت الكوفة، وهي: هلال بن عامر بن صَعْصَعة …\nانظر: الأنساب (٥/ ٦٥٧ - الهلالي)، (٢/ ٤٦٦ - الدرابجردي)، مؤتلف ابن القيسرني (ص ٦٢)، اللباب (٣/ ٣٩٦)، (١/ ٤٩٥) تهذيب الكمال (٢٠/ ٣٧٤ - ٣٧٧)، =\n⦗١٠٠⦘ = التقريب (ص ٣٩٩).\n(^٢) هو الشيباني.\n(^٣) ابن مِقْسَم المرئي -بفتح الميم والراء المهملة، والألف المهموزة-، أَبو الفضل البصري الأشناني -بضم الألف، وسكون الشين، آخره نون- (٢٢٤ هـ)، (خ د).\nقال أَبو حاتم: \"ثقة ثبت\". وذكره ابن حبان في \"الثقات\" (٨/ ٢٤٠) وقال: \"يخطئ\". وقال الدارقطني -فيما رواه الحكم-: \"ليس بالقوي، يروي عن الثوري عن ابن المنكدر عن جابر الجمعَ بين الصلاتين، هذا يسقط مائة ألف حديث\". وحَمَلَ الذهبيُّ هذا على المبالغة. وقال البرقاني عن الدارقطني: \"ضعيف ليس بالقوي، يخطئ كثيرًا\". وقال ابن قانع: \"ضعيف\". وقال الذهبي: \"صدوق فيه بعضُ اللين\". وقال الحافظ: \"صدوق له أوهام\".\nوذكره الحافظ في مقدمة الفتح (ص ٤٢٢) وقال: \"ما أخرج عنه البخاري إلا من حديثه عن زائدة فقط\".\nولعل ما أطلق عليه الحافظان: الذهبي (في الميزان)، وابن حجر أدنى ما يمكن إطلاقه عليه، ويحتمل احتمالا كبيرًا أن تكون درجتُه أعلى من هذا؛ لحكم أبي حاتم -مع تعنته كما قال الذهبي- عليه بأنه (ثقة ثبت)، ومن الضروري أن يكون قد نَخَلَ حدِيْثَه وعرفه قبل أن يُطْلِقَ عليه هذا الحكم، وهو أقدر على ذلك لكون المتَرْجَم شيخه، كما أنَّ الحديثَ المذكور لم يَخْفَ عليه، فقد حكم عليه بأنه خطأ، وحمّل الربيع الخطأ (علل ابنه ١/ ١١٦) وقد قال الذهبي في \"السير\": \"الإمام الحافظ الحجة … \". الجرح والتعديل (٣/ ٢٧١)، الثقات لابن حبان (٨/ ٢٤٠)، سؤالات الحاكم للدارقطني (٣١٩) (ص ٢٠٦، ٢٠٧)، الأنساب (٥/ ٢٥٠ - المرئي)، =\n⦗١٠١⦘ = (١/ ١٧٠ - الأشناني)، تهذيب الكمال (٩/ ١٠٦ - ١٠٨)، السير (١٠/ ٤٥٢)، ميزان الاعتدال (٢/ ٤٣)، تهذيب التهذيب (٣/ ٢١٨ - ٢١٩)، التقريب (ص ٢٠٧).\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن شيخه مُحْرِز بن عَوْنِ بن أَبي عَوْن، عن خَلَف بن خليفةَ الأَشْجَعِيِّ أبي أحمد، عن الوليد، به، بلفظ \"صليّتُ خَلْفَ النبي ﷺ الفجرَ فسمعتُه يقول: … \" وزاد: \"وكان لا يحْنِي رجلٌ مِنَّا ظَهْرَه حتى يَسْتَتِمَّ ساجدًا\".\nالصحيح -كتاب الصلاة -باب \"متابعة الإمام والعمل بعده\" (١/ ٣٤٦) برقم (٤٧٥).\n(^٥) سورة \"التكوير\" الآيتان: ١٥، ١٦.","vol":"5","page":99},{"text":"١٨٢٧ - حدثنا أَبو أُمَيَّةَ (^١)، قال: ثنا أَبو الوليد (^٢)، قال: ثنا شعبة (^٣)، عن زِيَادِ بن عِلَاقَةَ (^٤)، قال: سمعتُ قُطْبةَ بن\n⦗١٠٢⦘ مالك (^٥) (^٦) \"أنه صلّى مع النبي ﷺ قال: فسمعتُه يقرأُ في إحدى الركعتين في الصبح: ﴿وَالنَّخْلَ بَاسِقَاتٍ﴾ (^٧).\nقال شعبة: وسألته مرة أخرى، فقال: سمعته يقرأ بـ ﴿ق﴾ \" (^٨).\n_________\n(^١) هو الطرسوسيُّ: محمد بن إبراهيم بن مُسْلِم الخُزَاعِي الثغري.\n(^٢) هو الطيالسي: هشام بن عبد الملك الباهلي مولاهم البصري، \"ثقة ثبت\"، (٢٢٧ هـ) ع. تهذيب الكمال (٣٠/ ٢٢٦ - ٢٣٢)، التقريب (ص ٥٧٣).\n(^٣) هنا التقى المصنف مع الإمام مسلم، فقد رواه مسلم عن محمد بن بشار، عن محمد بن جعفر (غندر) عن شعبة، به. باب \"القراءة في الصبح\" برقم (٤٥٧/ ١٦٧)، (١/ ٣٣٧).\n(^٤) بكسر العين في: \"علاقة\"، الثَّعْلَبِيُّ أَبو مالك الكوفي، \"ثقة\"، زعم الأزديُّ فقط -وهو مُتَكلَّمٌ فيه- أنه كان منحرفًا عن أهل بيت النبي ﷺ (١٣٥ هـ) ع. تهذيب الكمال =\n⦗١٠٢⦘ = (٩/ ٤٩٨ - ٥٠٠)، تهذيب التهذيب (٣/ ٣٢٧ - ٣٢٨)، التقريب (ص ٢٢٠).\n(^٥) الثعلبي، صحابي سكن الكوفة. (عخ م ت س ق). الاستيعاب (٢١٤٣)، (٣/ ٣٤٤)، أسد الغابة (٤٣١٢)، (٤/ ٣٨٨)، تهذيب الكمال (٢٣/ ٦٠٨ - ٦٠٩)، الإصابة (٧١٣٧) (٥/ ٣٤٠).\n(^٦) (ك ١/ ٣٩٢).\n(^٧) سورة \"ق\" الآية: ١٠.\n(^٨) وأخرجه النسائي في \"المجتبى\" في \"الصلاة\" باب \"القراءة في الصبح بـ \"قاف\" عن خالد، عن شعبة مثله، وفيه: \"قال شعبة: فلقيته في السوق في الزحام فقال: \"ق\".\nالسنن (٢/ ١٥٧).\nمن فوائد الاستخراج:\nتعيين الشاك في المتن، وأنه زياد بن علاقة، على أن المراد بكلا اللفظين واحد، وهو أنه سمعه يقرأ بسورة \"ق\".","vol":"5","page":101},{"text":"١٨٢٨ - حدثنا ابن أبي رَجَاء، قال: ثنا وكيع، قال: ثنا مِسْعَرٌ، وسفيان (^١)، عن زياد بن عِلاقة (^٢)، عن عَمِّه: قُطْبَةَ بن مالك، قال:\n⦗١٠٣⦘ \"سمعتُ النبيَّ ﷺ يقرأ في الفجر بـ \"قاف\" (^٣)، وسمعته يقرأ: ﴿وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ﴾ \" (^٤).\n_________\n(^١) هو الثوري كما صرح به المزي في \"التحفة\" (٨/ ٢٨٣).\n(^٢) هنا موضع الالتقاء مع مسلم، رواه من طرق عدة سبقت الإشارة إلى بعضها في (ح / ١٨٢٧) وستأتي الإشارة إلى أخرى في (ح /١٨٣٠) إن شاء الله تعالى. الصحيح (١/ ٣٣٦ - ٣٣٧).\n(^٣) سورة \"ق\" الآية: ١.\n(^٤) سورة \"ق\" الآية: ١٠.\nوأخرجه الترمذي أيضًا عن هناد، عن وكيع، عنهما، به، وزاد: \"في الركعة الأولى\".\nالجامع له، \"أبواب الصلاة\" باب \"ما جاء في القراءة في صلاة الصبح\" (٢/ ١٠٨، ١٠٩)، برقم (٣٠٦).","vol":"5","page":102},{"text":"١٨٢٩ - حدثنا عليّ بن حرْب (^١)، قال: ثنا يَعْلَى (^٢)، ح\nوحدثنا أَبو عمر (^٣)، قال: حدثنا مَخْلَد (^٤)، كلاهما عن مِسْعَرٍ، عن زِياد بن عِلاقة (^٥)، عن قُطْبَةَ بن مالك، قال: \"سمعت النبي ﷺ يقرأ في الفجر: ﴿وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ (١٠)﴾ \" (^٦).\n_________\n(^١) هو الطائي، أَبو الحسن الموصلي.\n(^٢) هو يعلى بن عمران البجلي، أَبو أيّوب، من ولد جَرِير بن عبد الله البَجَلي -فيما ذُكر- كما في \"تاريخ دمشق\"، (٣٧/ ٣٦١)، وانظر \"أسد الغابة\"، (١/ ١٠٨٤، هانئ المخزومي)، \"تهذيب الكمال\"، (٢٠/ ٣٦٢)، لم أظفر بترجمته.\n(^٣) هو: عبد الحميد بن محمد بن المستام -أَبو عمر الحراني- إمام مسجدها.\nوفي المطبوع \"عمرو\" وهو خطأ.\n(^٤) هو ابن يزيد القرشي الحراني.\n(^٥) هنا موضع الالتقاء -كما تقدم في (ح /١٨٢٧).\n(^٦) سورة \"ق\"، الآية: ١٠.","vol":"5","page":103},{"text":"١٨٣٠ - حدثنا عباس بن (^١) محمد الدُّوْرِي والصغاني، قالا: ثنا يحيى بن أبي بُكَيْرٍ، قال: ثنا زائدةُ (^٢)، عن سِمَاكِ بن حرْب، عن جابر بن سَمُرةَ، \"أن النبي ﷺ كان يقرأ في الفجر بـ ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾، فكانت صلاته بعض تخفيف، أو بعد تخفيف\" (^٣).\n_________\n(^١) \"ابن محمد\" لم يرد في (ل) و(م).\n(^٢) هو ابن قدامة، وهنا موضع الالتقاء مع مسلم، فقد رواه عن أَبي بكر بن أبي شيبة، عن حسين بن علي، عن زائدة، به. الصحيح، باب \"القراءة في الصبح\"، (١/ ٣٣٧) برقم (٤٥٨).\n(^٣) عند مسلم بلفظ \"وكان صلاته بعدُ تخفيفًا\" وعند أحمد في المسند (٥/ ١٠٣) من طريق ابن مهدي عن زائدة أيضًا بنفس اللفظ بتذكير \"كان\"، ولكنه عند أحمد نفسه في المسند (٥/ ٩١) برقم (٢٠٣٣٤) كذلك في (٥/ ١٠٥) برقم (٢٠٤٩٨)، كذلك عند ابن خزيمة برقم (٥٢٦)، وابن حبان (١٨١٦) بلفظ: \"وكانت\" بالتأنيث.\nوعند الطبراني (١٩٢٩)، في الكبير (٢/ ٢٢٤) بلفظ: \"وكانت صلاته بعد تخفيف\" وهذا قريب من لفظ المصنف، ولم أجد في الروايات \"بعض تخفيف\" كما رواه المصنف.","vol":"5","page":104},{"text":"١٨٣١ - حدثنا أَبو إبراهيم الزُّهْرِي (^١)، قال: ثنا عمرو بن خالد (^٢)، [ح] (^٣)\n⦗١٠٥⦘ وحدثنا هلالُ بن العلاء (^٤)، قال: ثنا حُسَيْنُ بن عَيَّاش (^٥)، قالا: ثنا زُهَيْر (^٦)، عن سِمَاك، قال: \"سألتُ جابر بن سَمُرةَ عن صلاة النبي ﷺ فقال: \"كان يُخَفِّفُ، ولا يُصلّي صلاةَ هؤلاء\".\nقال: وأنبأني أنّ رسول الله ﷺ \"كان يقرأ في الفجر بـ ﴿ق وَالْقُرْآنِ (^٧)﴾ ونحوها\".\n_________\n(^١) هو أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري البغدادي.\n(^٢) ابن فرُّوخ بن سعيد، أَبو الحسن التميمي، ويقال: الخزاعي الجزري، الحراني، نزيل مصر، \"ثقة\" (٢٢٩)، (خ ق). تهذيب الكمال (٢١/ ٦٠١ - ٦٠٣)، التقريب (ص ٤٢٠).\n(^٣) \"ح\" -علامة التحويل- من (ل) فقط، ووجودها أنسب.\n(^٤) ابن هلال بن عمر الباهلي مولاهم، أَبو عمر الرقي، \"صدوق\"، (٢٨٠ هـ)، (س).\nتهذيب الكمال (٣٠/ ٣٤٦)، الكاشف (٢/ ٣٤٢)، التقريب (ص ٥٧٦).\n(^٥) ابن حازم السُّلمي مولاهم، أَبو بكر الباجُدَّائي.\n(^٦) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن أبي بكر بن أبي شيبة ومحمد بن رافع، كلاهما عن يحيى بن آدم عن زهير به مثله.\nالصحيح (١/ ٣٣٧) باب \"القراءة في الصبح\" برقم (٤٥٨/ ١٦٩).\n(^٧) كلمة \"والقرآن\" لم تَرِدْ في (ل) و(م).","vol":"5","page":104},{"text":"١٨٣٢ - حدثنا أَبو عمرَ الإمامُ (^١)، قال: ثنا مَخْلَدُ بن يزيد، قال: ثنا سفيان الثوري (^٢)، عن خالد الحذَّاء، عن أبي المِنْهَال (^٣)، عن أبي بَرْزَةَ\n⦗١٠٦⦘ الأَسْلَمِيِّ (^٤)، قال: \"كان رسول الله ﷺ يقرأ في الفجر ما بين الستين إلى مائة الآية (^٥) (^٦).\n_________\n(^١) هو: عبد الحميد بن محمد بن المستام الحرّاني، و\"مخلد\" هو ابن يزيد الحرّاني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي كريب، حدثنا وكيع، عن سفيان، به، بنحوه.\nكتاب الصلاة، باب القراءة في الصبح، (١/ ٣٣٨) برقم (٤٦١ /. . .).\n(^٣) هو: سيَّار بن سلامة الرِّياحي البصري. \"ثقة\" (١٢٩ هـ) ع. تهذيب الكمال (١٢/ ٣٠٨ - ٣٠٩)، التقريب (ص ٢٦١)، المقتنى (٢/ ٩٩).\n(^٤) هو الصحابي المشهور: نَضْلَة بن عُبَيْدٍ، مشهور بكنيته.\n(^٥) كذا في النسخ، ولفظ صحيح مسلم: \"إلى المائة آية\" وعند أحمد (٤/ ٤٢٣) -من رواية وكيع أيضًا- بلفظ: \"إلى المائة\" فقط. وأمّا لفظ المصنف ففيه إشكال.\n(^٦) من فوائد الاستخراج: التصريح بأنَّ \"سفيان\" هو الثوري.","vol":"5","page":105},{"text":"١٨٣٣ - حدثنا الدَّقِيْقِيُّ (^١) وعمّارُ بن رَجَاء (^٢)، قالا: ثنا يزيد بن هارون (^٣)، قال: ثنا سليمان التَّيْمِيُّ (^٤)، عن سَيَّار، أبي المنهال، عن أبي بَرْزَةَ الأسْلَمِيّ، أنّ رسول الله ﷺ \"كان يقرأ في صلاة الغَدَاةِ من (^٥) الستين\n⦗١٠٧⦘ إلى المائة\".\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي، أَبو جعفر الدقيقي. \"صدوق\" (٢٦٦ هـ)، (د ق). تهذيب الكمال (٢٦/ ٢٤ - ٢٦)، التقريب (ص ٤٩٤).\nو\"الدقيقي\": -بفتح الدال المهملة، والياء الساكنة- نسبة إلى الدقيق وبيعه وطحنه.\nالأنساب (٢/ ٤٨٥)، اللباب (١/ ٥٠٥).\n(^٢) أَبو ياسر التغلبي، و\"ابن رجاء\" لم يرد في (ل) و(م).\n(^٣) هنا موضع الالتقاء، فقد رواه مسلم في \"الصحيح\" باب \"القراءة في الصبح\" (١/ ٣٣٨) برقم (٤٦١) عن أبي بكر بن أبي شيبة، عن يزيد بن هارون، به.\n(^٤) هو: سليمان بن طَرْخان التيمي، أَبو المعتمر البصري. \"ثقة عابد\" (١٤٣ هـ) ع.\nتهذيب الكمال (١٢/ ٥ - ١٢)، التقريب (ص ٢٥٢).\nو\"التيمي\" نسبة إلى بني تيم، ولكن المترجَمَ لم يكن منهم، وإنما نزل فيهم فنسب إليهم.\nمؤتلف ابن القيسراني (ص ٤٢)، الأنساب (١/ ٤٩٩ - ٥٠٠)، اللباب (٢/ ٢٣٣).\n(^٥) لفظة \"من\" سقطت من المطبوع.","vol":"5","page":106},{"text":"١٨٣٤ - حدثنا أَبو حُميد المِصِّيْصِيُّ (^١) وهِلَال بن العلاء (^٢) وأبو جعفر المُخَرِّميُّ (^٣)، قالوا: ثنا حَجَّاج (^٤)، عن ابن جُرَيْج (^٥)، قال: سمعتُ محمد بن عَبَّاد بن جعفر (^٦) يقول:\n⦗١٠٨⦘ أخبرني أبو سلَمَة بن سفيان (^٧)، عن (^٨) عبد الله بن عمرو (^٩)،\n⦗١٠٩⦘ وعبد الله بن (^١٠) المُسَيَّبِ (^١١) العابديِّ، عن عبد الله بن السائب (^١٢)، قال: \"صلَّى بنا النبيُّ ﷺ بمكة الصبح؛ فاستفتحَ سورةَ \"المؤمنين\" حتى إذا انتهى إلى ذكر \"موسى\" و\"هارون\"، أو ذكر \"عيسى\" -شك (^١٣) محمدُ بن عباد، أو اختلفوا عليه- أخذتِ النبيَّ ﷺ سَعْلَةٌ (^١٤)، فركع وابن السائب حاضِر ذلك\" (^١٥).\n_________\n(^١) هو: عبد الله بن محمد بن تميم، أَبو حميد المصيصي، \"ثقة\" (س). تهذيب الكمال (١٦/ ٥٢ - ٥٣)، التقريب (ص ٣٢١).\nو\"المصيصي\" نسبة إلى بلدة كبيرة على ساحل الشام يقال لها: \"المصيصة\". مؤتلف ابن القيسراني (ص ١٣٣)، الأنساب (٥/ ٣١٥)، اللباب (٣/ ٢٢١) ..\n(^٢) الباهلي مولاهم أَبو عمرو الرّقي.\n(^٣) هو: محمد بن عبد الله بن المبارك المخرّمي -بمعجمة وتثقيل- البغدادي، \"ثقة حافظ\"، (بعد ٢٥٤ هـ)، (خ د س). تهذيب الكمال (٢٥/ ٥٣٤ - ٥٣٨)، التقريب (ص ٤٩٠).\nو\"المخَرمي\" -بضم الميم، وفتح الخاء المعجمة، وتشديد الراء المكسورة- هذه النسبة إلى \"المخرِّم\" وهي محلةٌ ببغداد مشهورة، وقيل لها \"المخرِّم\" لأن بعضَ ولد يزيد بن المخرِّم نزلها فَسُمِّيَتْ به. إكمال ابن ماكولا (٧/ ٢٣٩)، الأنساب (٥/ ٢٢٣)، اللباب (٣/ ١٧٨)، توضيح المشتبه (٨/ ٨٠).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن هارون بن عبد الله، عن حجاج بن محمد (الأعور)، به، بنحوه مقرونًا بطريق محمد بن رافع عن عبد الرزاق، عنه، به، وزاد: \"وفي حديث عبد الرزاق: فحذف، فركع\"، وفي حديثه: \"وعبد الله بن عمرو\"، ولم يقل: ابن العاص. كتاب الصلاة، باب القراءة في الصبح، (١/ ٣٣٦)، برقم (٤٥٥).\n(^٥) هو: عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\n(^٦) ابن رفاعة بن أمية المخزومي، المكي، \"ثقة\". ع. تهذيب الكمال (٢٥/ ٤٣٣ - ٤٣٥)، التقريب (ص ٤٨٦).\n(^٧) هو: عبد الله بن سفيان القرشي المخزومي -مشهور بكنيته، \"ثقة\"، (م د س ق).\nتهذيب الكمال (١٥/ ٤٤ - ٤٨)، التقريب (ص ٣٠٦).\n(^٨) هكذا في النسخ: (ك)، و(م)، و(ل)، و(س)، وكذلك في المطبوع (٢/ ١٦١)، وهو خطأ، والصحيح (و) بدل (عن) لأن \"عبد الله بن عمرو هذا وكذلك \"عبد الله بن المسيّب\" كلاهما قرينان لأبي سلمة، يروي ثلاثتهم عن عبد الله بن السائب.\nوانظر: صحيح مسلم (١/ ٣٣٦) -برقم (٤٥٥)، وسنن أبي داود (١/ ٤٢٦) - برقم (٦٤٩)، سنن النسائي (٢/ ١٧٦)، عن أبي سلمة فقط. [¬*]\n(^٩) وفي (ل) و(م) زيادة (ابن العاص) كما هو في رواية مسلم (١/ ٣٣٦) -برقم (٤٥٥) وهذا خطأ، وهو \"وهم من بعض أصحاب ابن جريج\"، والصواب ما رواه عبد الرزاق في مصنفه (٢/ ١١٢) - برقم (٢٧٠٧) حيث قال: \"عبد الله بن عمرو بن عبد القاريّ).\nفالخلاصة: أنّ عبد الله بن عمرو هذا ليس هو ابن العاص الصحابي، بل عبد الله بن عمرو الحجازي. وراجع للتفصيل: شرح النووي لصحيح مسلم (٤/ ١٧٧)، تهذيب الكمال (١٥/ ٤٥ - ٤٧)، الفتح (٢/ ٢٩٩) [¬*].\nوأما الحجازي فذكره البخاري في \"التاريخ الكبير\" (٥/ ١٥٤) وابنُ أبي حاتم في \"الجرح والتعديل\" (٥/ ١١٧) وعدَّاه من أهل الحجاز. وقال ابن سعد فيه: \"كان قليلَ الحديث\" [الطبقات (٦/ ٣١)]، وذكره ابن حبان في \"الثقات\" (٥/ ٤٩)، وقال: \"يروي عن أبي هريرة، روى عنه يحيى بن جعدة\" -قلت: لعل هذا غير المترجم، لأنه لم يذكر من الرواة عن أبي هريرة في غير \"الثقات\" المذكور، وهكذا الحال في الراوي عنه: يحيى بن جعدة. وذكره الذهبي في المغني (١/ الترجمة: ٣٢٨٧) والميزان (٢/ ٤٦٨) وزاد \"المخزومي\"، وقال: \"ما أعلم من روى عنه سوى محمد بن عباد بن جعفر، =\n⦗١٠٩⦘ = صدوق إن شاء الله\". وقال الحافظ في \"التقريب\": \"مقبول من الرابعة\". (ص ٣١٥)، (م د). تهذيب الكمال (١٥/ ٣٦٣).\n(^١٠) (ك ١/ ٣٩٣).\n(^١١) ابن أبي السائب: صيفي بن عابد -بموحدة- ابن عبد الله بن عمر بن مخزوم، العابدي، المخزومي، \"صدوق، من كبار الثالثة، ووهم من ذكره في الصحابة\". (سنة بضع وستين هـ) (م د). تهذيب الكمال (١٦/ ١٤٣)، التقريب (ص ٣٢٣).\nو\"العابدي\": نسبة إلى \"عابد بن عبد الله بن عمر بن مخزوم \" السابق. الأنساب (٤/ ١٠٧)، اللباب (٢/ ٣٠١).\n(^١٢) ابن أبي السائب بن عابد بن عبد الله بن عمر بن مخزوم المخزومي، المكي. له ولأبيه صحبة، وكان قارئ أهل مكة، مات سنة بضع وستين (خد م ع).\nالاستيعاب (١٥٦١)، أسد الغابة (٢٩٦٦)، تهذيب الكمال (١٤/ ٥٥٣ - ٥٥٤)، الإصابة (٤٧١٦) (٤/ ٨٩)، التقريب (ص ٣٠٥).\n(^١٣) في (ل) و(م): \"محمد بن عباد شك\".\n(^١٤) \"سعلة\" -بفتح أوله- مشارق الأنوار (٢/ ٢٢٥) من \"السعال\" ويجوز الضم. وهو صوتٌ يكون من وجع الحلق واليبوسة فيه. الفتح (٢/ ٣٠٠) عون المعبود (٢/ ٢٤٨).\n(^١٥) والحديث أخرجه أَبو داود في السنن (١/ ٤٢٦)، برقم (٦٤٩) باب \"الصلاة في =\n⦗١١٠⦘ = النعل\" من طريق عبد الرزاق وأبي عاصم.\nوكذلك النسائي في السنن: (٢/ ١٧٦)، عن أبي سلمة فقط.\nوهو عند عبد الرزاق في \"مصنفه\" -عن الثلاثة- (٢/ ١١٢)، برقم (٢٧٠٧)، باب \"القراءة في صلاة الصبح\".\nوأخرجه أحمد عنهم في المسند (٣/ ٤١١) عن ححاج، وعبد الرزاق، وروح، وهوذة بن خليفة، كلهم عن ابن جريج، به، وزاد حجاجٌ وروح في روايتهما: \"عبد الله بن عمرو بن العاص\" قال الحافظ في \"أطراف المسند\" (٣/ ٢٥): وهو خطأ. وقد سبق التفصيل في ذلك.\n(^١٦) \"باب\" من (ل) و(م).\n(^١٧) \"قراءة\" من (ل) و(م).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: انظر: إتحاف المهرة (٧١٦١).","vol":"5","page":107},{"text":"<span data-type='title' id=toc-312>[باب (^١)] بيان إباحة [قراءة] (^٢) سورتين وثلاثةٍ في ركعة، والترغيبِ في قراءة سورة في كل ركعة</span>\n_________\n(^١) \"باب\" من (ل) و(م).\n(^٢) \"قراءة\" من (ل) و(م).","vol":"5","page":111},{"text":"١٨٣٥ - حدثنا الصغاني، قال: ثنا شُجاعُ بن الوليد بن قيس (^١)، قال: حدثني سُلَيْمان بن مِهْران (^٢)، عن شقِيْقَ بن سَلَمَة (^٣)، قال: \"جاء رجلٌ يقال له نَهِيْكَ بن سِنَان (^٤) إلى عبد الله بن مسعود فقال: \"يا أبا عبد الرحمن، أ\"ياءً (^٥) \" وجدْتَها أم \"ألفًا\" ﴿مِنْ مَاءٍ غَيْرِ\n⦗١١٢⦘ آسِنٍ﴾ (^٦)؟ فقال له عبد الله: \"أو كلَّ القرآن قد أَحْصَيْتَ إلا هذه؟ \" قال: فقال: \"إني لأقرأ المفصَّل (^٧) في ركعة\"، فقال عبد الله: \"أ (^٨) هَذًّا\n⦗١١٣⦘ كهَذّ (^٩) الشِّعْر\"؟! إنَّ رِجالًا يقرؤون القرآن لا يُجَاوِزُ تَرَاقِيَهم (^١٠) \" (^١١)، ثم قال عبد الله: \"إنِّي لأَعْلَمُ النظائِرَ (^١٢) التي كان رسول الله ﷺ يقرأ بهن (^١٣)، سورتين في ركعة، ثم قام عبد الله وأَخَذَ بِيَدِ (^١٤) عَلْقَمَةَ، فخرج\n⦗١١٤⦘ إلينا، فقلنا: أَخْبَرَكَ بالنظائر؟ قال: \"نعم: العشرون الأُوَلَ من المفَصَّلِ، منها سورة من آل ﴿حم﴾ (^١٥): (الدخان) نظيرتُها: ﴿عَمَّ يَتَسَاءَلُونَ (١)﴾.\nرواه أَبو معاوية (^١٦) فقال: منها: ﴿عَمَّ يَتَسَاءَلُونَ﴾، و\"النَّجْم\"، و\"الدخان\"،\n⦗١١٥⦘ و﴿الرَّحْمَنُ﴾ \" (^١٧).\n_________\n(^١) هو السَّكوني أَبو بَدْر الكوفي.\n(^٢) هو الأعمش، وهنا موضع الالتقاء مع الإمام مسلم، ففد رواه عن أبي بكر بن أبي شيبة، وابن نمير كلاهما: عن وكيع عن الأعمش به [الصحيح (١/ ٥٦٣)] باب \"ترتيل القرآن واجتناب الهذّ\" -وهو الإفراط في السرعة- وإباحة سورتين فأكثر\"، برقم (٨٢٢).\n(^٣) هو الأسدي أَبو وائل الكوفي.\n(^٤) هو البجلي الكوفي.\nذكره ابن حبان في \"الثقات\" (٥/ ٤٨٠) وقال: \"يروى عن ابن مسعود، وروى عنه: أَبو وائل\". وترجم له الحافظ في \"تعجيل المنفعة\" (٢/ ٣١٥) والحسيني في الإكمال (٢/ ١٧٢)، (٩٢٩) والعراقي في (ذيله) على الكاشف (ص ٢٨٨)، (١٥٩٨) - واكتفوا بالإشارة إلى ذكر ابن حبان له في \"الثقات\".\nو\"نهيك\" بفتح أولها، وسكون المثناة تحت، تليها كاف. توضيح المشتبه (٩/ ١٣٠).\n(^٥) هذه القراءة ليست من السبعة، ولا من العشرة. =\n⦗١١٢⦘ = انظر: إعراب القراءات السبع وعللها (٢/ ٣٢٣)، غاية الاختصار في القراءات العشر لأئمة الأنصار (٢/ ٦٦٠)، النشر لابن الجوزي (٢/ ٣٧٤)، تقريب المعاني في شرح حرز الأماني في القراءات السبع (ص ٤٠٥)، البدور الزاهرة في القراءات العشر المتواترة (ص ٢٩٥) فإن ابن كثير قرأ: \"أَسِن\" بفتح الهمزة من غير مدّ، مع كسر السين، وأما \"ياسن\" -بالياء- فإنه لم يذكرها ابن خالويه في \"شواذ القراءات\"، وذكرها أَبو حيان في البحر (٨/ ٧٩) فقال: وقرئ: \"غير ياسن\" بالياء، قال أَبو علي: وذكر على تخفيف الهمز\".\n(^٦) سورة (محمد): ١٥. وفي صحيح مسلم (١/ ٥٦٣) بلفظ: \"كيف تقرأ هذا الحرف: ألفًا تجده أو ياءً ﴿مِنْ مَاءٍ غَيْرِ آسِنٍ﴾ أو ﴿مِنْ مَاءٍ غَيْرِ آسِنٍ﴾؟ وعند ابن خزيمة في \"صحيحه\" (١/ ٢٦٩ - ٢٧٠): كيف تجد هذا الحرف: ﴿مِنْ مَاءٍ غَيْرِ آسِنٍ﴾ أو ﴿ياسِنٍ﴾؟\nوهذا أوضح مما عند المصنف هنا، ومثل المصنف عند أحمد في \"المسند\" (١/ ٣٨٠).\n(^٧) \"المفصل\": ما يلي المثاني من قِصَار السُّوَرِ، سمي \"مفصلًا\" لكثرة الفصول التي بين السور بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾، وقيل: لقلة المنسوخ فيه. وآخره: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾.\nوفي أوله اثنا عشر قولًا، على ما ذكره الزركشي في \"البرهان\"، ورحج أنَّ أوَّلَه: ﴿ق﴾، ودلَّل لذلك. [البرهان في علوم القرآن (١/ ٢٤٥ - ٢٤٨)، وسردها السيوطي في \"الإتقان\" (١/ ١٨٠) - ط: دار التراث القاهرة- بغير ترجيح، ورجحه الحافظ في الفتح (٢/ ٣٠٢).\n(^٨) همزة الاستفهام سقطت من المطبوع (١/ ١٦٢)، وهي موجودة في النسخ الثلاثة (م، ش، ل).\n(^٩) أي: أتهذّ القرآن هَذًّا فتُسْرِعُ فيه كما تُسْرِعُ في قراءة الشعر؟\nو\"الهذّ\" -بفتح الهاء وتشديد الذال-: شدَّةُ الإسراع والإفراطُ في العَجَلةِ\".\nانظر: النهاية (٥/ ٢٥٥)، شرح النووي لصحيح مسلم (٦/ ١٠٥)، الفتح (٢/ ٣٠٢).\n(^١٠) \"التراقي\": جمع \"ترقوة\" وهو عظم يَصِلُ بين ثُغرة النَّحْرِ والعاتق من الجانبين، ووَزْنُه \"فَعْلُوَة\" -بالفتح-. انظر: المجموع المغيث (١/ ٢٢٧)، النهاية (١/ ١٨٧).\nومعناه: إن رجالًا يقرؤون القوآنَ ولا حظَّ لهم من ذلك إلا مرورُه على اللسان، فلا يجاوز تراقيهم ليصل قلوبهم، وليس ذلك هو المطلوب، بل المطلوب تعلُّقُّه وتدبُّره بوقوعه القلب. شرح النووي لمسلم (٦/ ١٠٥).\n(^١١) في صحيح مسلم (١/ ٥٦٣) هنا زيادة: \"ولكن إذا وقع في القلب فرَسَخ فيه، نفع، إنّ أفضل الصلاة الركوعُ والسجود\"، وكذلك عند ابن خزيمة في صحيحه (١/ ٢٧٠) بلفظ \"أَخْيَر\" بدل \"أَفْضَل\" وعند أحمد في المسند (١/ ٣٨٠) الجملة الأولى فقط.\n(^١٢) \"النظائر\" أي: \"السور المتماثلة في المعاني كالموعظة أو الحكمة أو القصص لا المتماثلة في عدد الآيات\". الفتح (٢/ ٣٠٣).\n(^١٣) في صحيح مسلم (٨٢٢): \"يقرن بينهن\".\n(^١٤) وفي صحيح مسلم (٨٢٢): \"ثم قام عبد الله فدخل علقمة في إثْره، ثم خرج فقال: قد أخبرني بها\" -هذا في رواية وكيع، وليس فيها- كذلك - ذكر العشرين المذكورة عند المصنف.\n(^١٥) قد سبق وأن نقلنا ترجيح القول بأن أول \"المفصل\" هو سورة: ﴿ق﴾ وبهذا لا تكون سورة: (الدخان) منه؛ فعدُّها -هنا- من المفصل مُشْكِلٌ، وأما رواية واصل الآتية برقم (١٨٣٧) فقد فُصل فيها \"الدخان\" من المفصَّل فلا إشكال فيها، ولكن فيها إشكال من ناحية أخرى سيأتي استعراضه وإزالته في مكانه، إن شاء الله تعالى.\nوأما الإشكال الوارد على هذه الرواية فقد أجاب عنه الحافظ في الفتح (٢/ ٣٠٣) بأن في قوله \"عشرين سورة من المفصل\" -كما في رواية شعبة عند البخاري (٧٧٥) - تَجَوُّزًا، وقال في موضع آخر من الفتح (٨/ ٧٠٨): \"وإطلاق \"المفصَّل\" على الجميع تغليبًا وإلّا \"فالدخان \" ليست من \"المفصل\" على المرجح، لكن يحتمل أن يكون تأليف ابن مسعود على خلاف تأليف غيره\".\nقلت: يشير إلى ما ورد من قول عكرمة في بعض الروايات -كرواية مسلم (٨٢٢/ ٢٧٦) - من طريق أبي معاوية -والتي أشار إليها المصنف- وكذلك رواية أبي حمزة عند البخاري (٤٩٩٦) وغيرها- وهو: \"في تأليف عبد الله\".\nفالإشكال يَرِدُ على التأليف الموجود، والاحتمال ظاهرٌ أن يكون تأليفُ عبد الله يختلف بعض الشيء عن هذا التأليف، ومن القرائن على ظهور هذا الاحتمال تقييد الراوي \"المفصل\" بتأليف عبد الله، فلعله لاختلافٍ في الموردِ.\nوقد ذكر النووي التوجيهَ الأولَ، وهو أن المراد في رواية \"عشرين\": أن \"معظم العشرين من المفصل\". [شرحه (٦/ ١٠٧)].\n(^١٦) أخرجه مسلم من طريق أبي كريب عنه عن الأعمش به، وفيها: \"فجاء علقمة ليدخل عليه، فقلنا له: سلْه عن النظائر التي كان رسول الله ﷺ يقرأ بها في =\n⦗١١٥⦘ = الركعة … \". وفيها زيادة \"في تأليف عبد الله\"، كما سبقت الإشارة إليها.\nالصحيح (١/ ٥٦٤) كتاب صلاة المسافرين، باب \"ترتيل القراءة … \" برقم (٨٢٢/ ٢٧٦) وكذلك أحمد في المسند (١/ ٣٨٠) برقم (٣٥٩٦) نحوه.\n(^١٧) وأخرجه البخاري في \"فضائل القرآن\" -باب \"تأليف القرآن\" (٤٩٩٦) (٨/ ٦٥٥، مع الفتح)، عن عبدان، عن أَبي حمزة، عن الأعمش، به.\nوفيه زيادة \"على تأليف ابن مسعود، آخرهن الحواميم: \"حم الدخان\" و\"عم يتساءلون\".\nمن فوائد الاستخراج:\n١ - الزيادة في المتن حيث إن رواية وكيع عند مسلم لم يأت فيها ذكر العشرين من المفصل أصلًا -كما سبقت الإشارة إلى ذلك- وأما رواية أَبي معاوية عند مسلم فلم يأت فيها ذكر بعض السور التي ورد ذكرها في رواية المصنف هنا مثل \"الدخان\" وغيرها.\n٢ - روايةُ مسلم ذكرت شقيق بن سلمة بكنيته، ورواية أبي عوانة صرحت باسمه.","vol":"5","page":111},{"text":"١٨٣٦ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: ثنا شعبة، عن الأعمش (^٢)، قال: سمعتُ أبا وائل يقول: قال لي عبد الله: \"إني لأَعْرِفُ السُّوَرَ النظائرَ التي كان رسول الله ﷺ يَقْرِن بَيْنَهُنَّ\"، فأمرْنا علقمة فسأله، فقال: \"عشرون سورةً من المفصَّل، كان رسول الله\n⦗١١٦⦘ﷺ يقرِنُ بين كلِّ سورتين\" (^٣).\n_________\n(^١) هو الطيالسي، والحديث في مسنده برقم (٢٥٩) (ص ٣٤)، وأخرجه الترمذي أيضًا (٦٠٢) (٢/ ٤٩٨) عن الطيالسي، به، بنحوه.\n(^٢) هنا موضع الالتقاء -كما تقدم في (ح / ١٨٣٥).\n(^٣) وقد روى ابن خزيمة في صحيحه (٥٣٨) (١/ ٢٦٩ - ٢٧٠) من طريق أبي خالد الأحمر عن الأعمش، وفيها سَرْدُ هذه السور العشرين. وكذلك أخرجه أبو داود (١٣٩٦)، (٢/ ١١٧) من طريق أبي إسحاق عن علقمة والأسود، عن ابن مسعود، وفيها -أيضًا- سردُ السور المذكورة، على أنَّ بينهما اختلافًا يسيرًا في الترتيب. راجع الفتح (٢/ ٣٠٣).","vol":"5","page":115},{"text":"١٨٣٧ - حدثنا أَبو أُمَيَّةَ (^١)، قال: ثنا عبيد الله بن موسى، وعاصمُ بن علي (^٢)، قالا: ثنا مَهْدِي بن مَيْمُون (^٣)، قال: ثنا واصلُ الأحدَبُ (^٤)، عن أبي وائل، عن عبد الله، قال: \"إني لأَحْفَظُ القرائِنَ\n⦗١١٧⦘ التي (^٥) كان رسول الله ﷺ يقرأهن: ثمان (^٦) عشرةَ سورةً من \"المفصل\" وسورتين (^٧) من آل ﴿حم﴾ \" (^٨).\n⦗١١٨⦘ رواه شيبان عن واصل (^٩).\n_________\n(^١) هو الطَّرَسوسي: محمد بن إبراهيم بن مسلم الخزاعي.\n(^٢) ابن عاصم بن صُهَيْب الواسطي أَبو الحسن التيمي- مولاهم.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن شَيْبَان بن فرُّوخ، حدثنا مهدي بن ميمون، به، بنحوه، وفيه قصة لم يُورِدْها المصنف.\nكتاب صلاة المسافرين، باب ترتيب القراءة واجتناب الهذّ … \"، (١/ ٥٦٤)، برقم (٨٢٢/ ٢٧٨).\nو\"مهدي بن ميمون\" هو: الأزدي المِعْوَلي -بفتح الميم وسكون المهملة وفتح الواو- على ما ضبطه السمعاني في \"الأنساب\" وتبعه ابن ناصر الدين وغيره، وضبطه ابن نقطة وابن الأثير وغيرهما بكسر الميم، أَبو يحيى البصري، \"ثقة\" (١٧٢ هـ) ع.\nالأنساب (٥/ ٣٤٨)، تكملة الإكمال (٥/ ٥٨٨)، اللباب (٣/ ٢٣٨)، تهذيب الكمال (٢٨/ ٥٩٢ - ٥٩٥)، توضيح المشتبه (٨/ ٢٣٠ - ٢٣١)، تبصير المنتبه (٤/ ١٣٧٨)، التقريب (ص ٥٤٨).\n(^٤) هو: واصل بن حَيَّان الأحدبُ الأسدي الكوفي، بَيَّاع السَّابَري. \"ثقة ثبت\"، =\n⦗١١٧⦘ = (١٢٠ هـ) ع. تهذيب الكمال (٣٠/ ٤٠٠ - ٤٠١)، التقريب (ص ٥٧٩).\nو\"الأَحْدَبُ \": -بفتح الألف وسكون الحاء، وفتح الدال- من \"الحدب\"، وهو الانحناء والنتوء، ولم أجد تصريحًا لأحدٍ في وجه وصْفِه بالأحدب. وانظر: الأنساب (١/ ٨٧)، اللباب (١/ ٣٠).\n(^٥) وفي (ل) و(م): \"اللاتي\"، وفي صحيح مسلم مثل المُثْبَت.\n(^٦) كذا في النسخ الثلاثة (ك، م، ل) وفي صحيح مسلم (١/ ٥٦٤): \"ثمانية عشر من المفصل\" وعند البخاري (٥٠٤٣) -رواية مهدي-: \"ثماني عشرة سورة من المفصل\"، وكذلك عند أحمد في المسند (١/ ٤٢١).\nقال النووي في رواية مسلم: \"هكذا هو في الأصول المشهورة -ثمانية عشر-، وفي نادر منها \"ثمان عشرة\" والأول صحيح أيضًا على تقدير \"ثمانية عشرة نظيرًا\". شرحه لمسلم (٦/ ١٠٧).\n(^٧) قوله هنا \"وسورتين من \"آل حم\" مُشْكِل \"لأن الروايات لم تختلف على أنه ليس في العشرين من الحواميم غير \"الدخان\" -كما يقول الحافظ في الفتح (٢/ ٣٠٣) - ودَفَعَ الإشكالَ بتوجيهين:\nأحدهما: أن يُحْمَلَ على التغليب.\nوثانيهما: أن فيه حذفًا، كأنه قال: وسورتين: إحداهما من آل ﴿حم﴾. الفتح (٢/ ٣٠٣).\n(^٨) وأخرجه البخاري في \"فضائل القرآن\" (٨/ ٧٠٦، مع الفتح)، برقم (٥٠٤٣) باب \"الترتيل في القراءة، وقوله تعالى: ﴿وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا﴾ وقوله تعالى: ﴿وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ =\n⦗١١٨⦘ = عَلَى النَّاسِ عَلَى مُكْثٍ﴾ وما يكره أن يُهَذَّ كهذ الشعر\"، عن أبي النعمان، عن مهدي بن ميمون، به، بنحوه، دون القصة التي أوردها مسلم.\n(^٩) وصله الإمام مسلم (٨٢٢/ ٢٧٨) في صحيحه كما سبق.","vol":"5","page":116},{"text":"١٨٣٨ - حدثنا يوسف بن مُسَلَّم (^١) وعبَّاس (^٢) الدُّوْرِيُّ، قالا: ثنا حَجَّاج (^٣)، قال: سمعتُ شعبة (^٤) غيْرَ مَرّة -بالبصرة وببغداد- يحدِّثُ عن عمرو بن مُرَّة (^٥)، أنه سمع أبا وائل يُحدِّثُ، أن رجلًا جاء إلى عبد الله بن مسعود؛ فقال: \"إنّي أقرأ (^٦) المفصَّلَ الليلةَ في ركعة\"، فقال عبد الله: \"أهَذًّا كهذّ الشعر؟ \"، ثم قال عبد الله: \"لقد\n⦗١١٩⦘ عرفتُ النظائِرَ التي كان رسول الله ﷺ يَقْرِنُ بينهُنَّ\"؟ فذكر عشرين سورةً من المفصَّلِ، سورتين سورتين في كل ركعة\" (^٧).\n_________\n(^١) هو: يوسف بن سعيد بن مسلّم المصيصي.\n(^٢) (ك ١/ ٣٩٤).\n(^٣) هو: ابن محمد المصيصي الأعور، أَبو محمد.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن شيخيه: محمد بن المثنى وابن بشار، كلاهما عن محمد بن جعفر، عن شعبة، به، بنحوه.\nالصحيح (١/ ٥٦٥) - برقم (٨٢٢/ ٢٧٩ / …).\n(^٥) ابن عبد الله بن طارق الجَمَلي -بفتح الجيم والميم- المرادي، أَبو عبد الله الكوفي الأعمى. \"ثقة عابد، كان لا يُدَلِّس، ورُمِيَ بالإرْجاء\"، (١١٨ هـ) - وقيل: قبلها.\nالأنساب (٢/ ٨٧)، تهذيب الكمال (٢٢/ ٢٣٢ - ٢٣٧)، التقريب (ص ٤٢٦).\n(^٦) هكذا -بصيغة المضارع- في النسخ الثلاثة [ش، م، ل]، وعند مسلم (١/ ٥٦٥) والبخاري (٧٧٥) والنسائي (٢/ ١٧٥) -كلهم من رواية شعبة- بلفظ \"قرأت\" وهو الأوفق بالروايات الأخرى والسياق.\n(^٧) وأخرجه البخاري في \"الأذان\" باب: \"الجمع بين السورتين في ركعة، والقراءة بالخواتيم، وبسورة قبل سورة، وبأول سورة\" (٢/ ٢٩٨ / ٢٩٩ - مع الفتح) برقم (٧٧٥)، عن آدم.\nوالنسائي في \"الافتتاح\" باب: \"قراءة سورتين في ركعة\" (٢/ ١٧٥) عن إسماعيل بن مسعود عن خالد.\nكلاهما عن شعبة، به، مثله، إلا لفظة \"قرأت\" المشار إليها سابقا.","vol":"5","page":118},{"text":"١٨٣٩ - حدثنا الصغاني، قال: ثنا يحيى بن أبي بُكَيْر، قال: أخبرنا شعبة (^١)، قال (^٢): عمرو بن مُرّة أخبرني (^٣)، قال (^٤): سمعتُ أبا وائل يُحَدِّثُ عن عبد الله، أنَّ رجلًا أتاه فقال: \"إنّي قرأتُ البارحةَ \"المفصَّل\" في ركعة\"، فقال: \"أهذًّا كهذّ الشعر؟ إنما فُصِّل لتُفَصِّلوه، لقد عرفتُ النظائر التي كان رسول الله ﷺ يَقْرِنُ بينهُنَّ\"، فذكر عشرين سورة من أوّل المفصل، سورتين، سورتين في كل ركعة\" (^٥).\n_________\n(^١) هنا موضع الالتقاء، انظر: (ح / ١٨٣٨).\n(^٢) أي: شعبة.\n(^٣) كذا في النسخ الثلاثة [ك، م، ل] وفاعل \"أخبرني\" هو: عمرو بن مرة شيخ شعبة، وفيه تقديم الفاعل على الفعل، فيكون \"عمرو بن مرة\" مبتدأ، و\"أخبرني\" خبر له.\n(^٤) أى: عمرو بن مرة.\n(^٥) من فوائد الاستخراج:\nالزيادة في المتن، وهو قوله: \"وإنما فصِّل لتفصلوه\" وفيه بيان وجه تسميتها بالمفصل.","vol":"5","page":119},{"text":"١٨٤٠ - حدثنا إبراهيم بن مَرْزُوق، قال: ثنا وهبُ بن جَرِير (^١)، قال: ثنا شعبة (^٢)، بإسناده، نحوه.\n_________\n(^١) ابن حازم بن زيد، أَبو عبد الله الأزدي البصري. \"ثقة\" (٢٠٦ هـ) ع. تهذيب الكمال (٣١/ ١٢١ - ١٢٥)، التقريب (ص ٥٨٥).\n(^٢) هنا موضع الالتقاء، انظر: (ح / ١٨٣٨).","vol":"5","page":120},{"text":"١٨٤١ - حدثنا الحسن بن عَفَّان [العامري] (^١)، قال: ثنا عبد الله بن نمير (^٢)، عن الأعمش، عن سعد بن عُبَيْدَة (^٣)، عن المُسْتَوْرِد بن الأَحْنَفِ (^٤)، عن صِلَةَ بن زُفَر (^٥)، عن حُذَيْفَةَ، قال: \"صلَّيْتُ مع النبي ﷺ ليلةً فافتتح \"البقرة\"، فقلتُ: يركعُ عند المائة، فمضى، فقلتُ: يركع عند المائتين، فمضى (^٦)، فقلت: يصلي بها في ركعة، فمضى، ثم افتتح\n⦗١٢١⦘ \"النساء\" فقرأها، ثم افتتح \"آل عمران\" فقرأها بقراءة (^٧) مترسِّلًا (^٨)، فإذا مرّ بآية فيها تسبيحٌ سبَّحَ، وإذا مرَّ بسؤالٍ سأل، وإذا مرّ بتعوُّذ تعوَّذ (^٩)، ثم ركع (^١٠) \".\n_________\n(^١) من (ل) و(م) وقد تقدم في (ح / ١٨٢٤).\n(^٢) هو الهمداني أَبو هشام الكوفي.\n(^٣) هو السلمي، أَبو حمزة، الكوفي، \"ثقة، من الثالثة، مات في ولاية عمر بن هبيرة على العراق\" ع. تهذيب الكمال (١٠/ ٢٩٠ - ٢٩١)، التقريب (ص ٢٣٢).\n(^٤) الكوفي، \"ثقة، من الثانية\" (م ع). تهذيب الكمال (٢٧/ ٤٣٧ - ٤٣٩)، التقريب (ص ٥٢٧).\n(^٥) صِلَة -بكسر أوله وفتح اللام الخفيفة- ابن زُفر -بضم الزاي، وفتح الفاء- العَبْسي -بالموحدة- أَبو العلاء (أو أَبو بكر) الكوفي. \"تابعي كبير، من الثانية، ثقة جليل، مات في حدود السَّبْعين\"ع. تهذيب الكمال (١٣/ ٢٣٣ - ٢٣٥)، التقريب (ص ٢٧٨).\n(^٦) في صحيح مسلم (١/ ٥٣٦) بلفظ \"يصلي بها في ركعة فمضى، فقلت: يركع بها، ثم افتتح النساء … \". =\n⦗١٢١⦘ = ومثله عند أحمد في المسند (٥/ ٣٩٧) برقم (٢٢٨٥٨) من رواية عبد الله بن نمير عن الأعمش، به. وراجع في تأويله وشرحه: شرح النووي لصحيح مسلم (٦/ ٦١).\nوأما رواية المصنف ولفظه فواضح لا إشكال فيه، ومثله عند النسائي في المجتبى (٣/ ٢٢٥ - ٢٢٦) من رواية عبد الله بن نمير نفسِه.\n(^٧) كذا في النسخ الثلاثة المتوفرة [ش، م، ل].\nوفي صحيح مسلم (١/ ٥٣٧) وكذلك في النسائي في \"المجتبى\" (٣/ ٢٢٦) -رواية عبد الله بن نمير- بلفظ \"يقرأ\"، وهو الأولى بالسياق.\nويمكن تفسيرها عند المصنف بتقدير صفة للقراءة كالتأنيّ فيقال: بقراءةٍ مُتَأَنِّيَةٍ، و\"مترسلًا\" حال دال على صفة القراءة، والله تعالى أعلم.\n(^٨) أي: متأنيا، وهو بمعنى \"الترتيل\". المجموع المغيث (١/ ٧٦٠)، النهاية (٢/ ٢٢٣).\n(^٩) في المطبوع بعده (مترسلا) وهو ظاهر الخطأ.\n(^١٠) قد اقتصر المصنف هنا على موضع الشاهد، وأخرجه بالطريق نفسِه برقم (١٨٥٩) و(١٩٣٢) وساق هناك بعض متنه الموافقَ لترجمة ذينك البابين، ولم يسُقْ ما ساقه هنا.","vol":"5","page":120},{"text":"<span data-type='title' id=toc-313>[باب (^١)] بيان صفةِ الرُّكوع في الصلاة، وتَسْوِية الظَّهْرِ فيه، وصفةِ وَضْع اليدين على الرُّكْبَتَيْنِ فيه، وإباحةِ التَّطْبِيْقِ فيه، وبيانِ الخبر المعارض للتطبِيْقِ المبَيِّبنِ أنه منسوخ، والدليلِ على أن الجماعة إذا كانوا ثلاثةً لا يَتَقَدَّمُهُم إمامُهم، ويقوم وسطهم، فإذا كانوا أربعةً تقدمهم إمامُهم</span>\n_________\n(^١) \" باب\" مستدرك من (ل) و(م).","vol":"5","page":122},{"text":"١٨٤٢ - حدثنا الحارثي (^١) [بالكوفة (^٢)] قال: ثنا أَبو أسامة (^٣)، عن حسين المعَلِّم (^٤)، عن بُدَيْل بن\n⦗١٢٣⦘ مَيْسرة (^٥)، عن أبي الجوزاء (^٦)، عن عائشة، قالت: \"كان رسول الله صلى الله (^٧) عليه وسلم- إذا ركع لم يُشخِصْ (^٨) رأسَه ولم يُصوِّبْه (^٩)، ولكن بين ذلك، وكان إذا رفع رأسَه من الركوع لم يَسْجُدْ حتّى يَسْتَوِيَ قائما\" (^١٠).\n_________\n(^١) هو: أَبو جعفر أحمد بن عبد الحميد بن خالد الحارثي الكوفي.\n(^٢) ما بين المعقوفتين من (ل).\n(^٣) هو حمّاد بن أسامة القرشي مولاهم، الكوفي، مشهور بكنيته. \"ثقة ثبت، ربما دلَّس، وكان بأخرة يحدِّثُ من كتب غيره\" (٢٠١ هـ)، ع.\nقال ابن سعد: \"كان ثقة مأمونًا كثيرَ الحديث، يُدَلِّس، ويُبَيِّن تدليسه\".\nوعدَّه الحافظ في المرتبة الثانية من المدلسين، وقد صرَّح في هذا الحديث بالتحديث في (ح /١٩٣٣)، وراجع ما بعده.\nانظر: طبقات ابن سعد (٦/ ٣٦٥)، تهذيب الكمال (٧/ ٢١٧ - ٢٢٤)، التقريب (ص ١٧٧)، تعريف أهل التقديس (ص ١٠٧ - ١٠٩)، التدليس في الحديث (ص ٢٦٠).\n(^٤) هو: الحسين بن ذكوان المعلِّم المُكْتِب -بضم الميم وسكون الكاف وكسر التاء المنقوطة باثنتين، وفي آخرها الباء المنقوطة بواحدة- العوْذي -بفتح المهملة وسكون الواو وبعدها معجمة- البصري. \"ثقة ربما وهم\" (١٤٥ هـ). ع. الأنساب (٥/ ٣٧٢)، تهذيب الكمال (٦/ ٣٧٢ - ٣٧٥)، مقدمة الفتح (٤١٧)، التقريب (ص ١٦٦). =\n⦗١٢٣⦘ = و\"حسين\" موضع الالتقاء مع الإمام مسلم، فقد رواه عن كل من:\nأ- محمد بن عبد الله بن نمير، عن أبي خالد (يعني الأحمر).\nب- إسحاق بن إبراهيم (واللفظ له)، عن عيسى بن يونس.\nكلاهما عن حسين المعلم، به، بنحوه مطولًا. [الصحيح (١/ ٣٥٧ - ٣٥٨)، كتاب \"الصلاة\" باب \"ما يجمع صفة الصلاة، وما يفتتح به، ويختتم به، وصفة الركوع والاعتدال منه، والسجود والاعتدال منه، والتشهد بعد كل ركعتين من الرباعية، وصفة الجلوس بين السجدتين، وفي التشهد الأول\"، برقم (٤٩٨).].\n(^٥) بُديل -مصغر- ابن مَيْسَرة العقيلي -بضم العين- البصري. \"ثقة\" (١٢٥ أو ١٣٠ هـ). (م ٤). إكمال ابن ماكولا (١/ ٢١٩)، تهذيب الكمال (٤/ ٣١ - ٣٣)، التقريب (ص ١٢٠).\n(^٦) هو: أوس بن عبد الله الرَّبَعي -بفتح الموحدة- البصري. \"يرسل كثيرًا، ثقة\" (٨٣ هـ) ع. كتاب المراسيل لابن أبي حاتم (٢٠) (ص ٢٤)، تهذيب الكمال (٣/ ٣٩٢ - ٣٩٣)، جامع التحصيل (ص ١٤٧)، التقريب (ص ١١٦).\n(^٧) (ك ١/ ٣٩٥).\n(^٨) أى: لم يرفعه، وأصل \"الشخوض\" الرفع. مشارق الأنوار (٢/ ٢٤٥).\n(^٩) \"لم يصوبه\": -هو بضم الياء وفتح الصاد المهملة، وكسر الواو المشددة- أي: لم يُنَكِّسْه، ولم يخفضه خفضا بليغًا. المجموع المغيث (٢/ ٢٩٨)، شرح مسلم للنووي (٤/ ١١٣).\n(^١٠) وأخرجه المصنف برقم (١٩٣٣) بالطريق نفسِه، وساق هناك من متنه ما يستدل به =\n⦗١٢٤⦘ = لترجمة الباب، وقد صَرَّح أَبو أسامة بالتحديث هناك. وكذلك برقم (٢٠٤٦).","vol":"5","page":122},{"text":"١٨٤٣ - حدثنا الصغاني، قال: ثنا إسماعيل بن الخَلِيل (^١)، قال: ثنا عليُّ بن مُسْهِرٍ (^٢)، قال: ثنا الأعمش، عن إبراهيم (^٣)، عن عَلْقَمَةَ والأسْودِ (^٤)، أنَّهما دخلا على عبد الله (^٥) في داره، فقال: \"أصلوا (^٦) هؤلاء (^٧)\n⦗١٢٥⦘ خلفكم؟ .. \" وذكر الحديث.\n_________\n(^١) هو الخزاز -بمعجمات- أَبو عبد الله الكوفي. \"ثقة\" (٢٢٥ هـ). (خ م مد).\nالأنساب (٢/ ٣٥٦ - ٣٥٧)، تكملة ابن نقطة (٢/ ٤١٨)، تهذيب الكمال (٣/ ٨٣ - ٨٥)، التقريب (ص ١٠٧).\n(^٢) علي بن مُسْهِر -بضم الميم وسكون المهملة كسر الهاء- القرشي الكوفي، قاضي الموصل.\nو\"علي بن مسهر\" موضع الالتقاء مع الإمام مسلم، فقد رواه عن مِنْجَابِ بن الحارث التميمي، عن ابن مسهر -مقرونا برواية جرير ومفضل- عن الأعمش به، ولم يسق متنه، بل أحاله على رواية أبي معاوية، عن الأعمش برقم (٥٣٤).\nالصحيح (١/ ٣٧٩) كتاب المساجد ومواضع الصلاة، باب: \"الندب إلى وضع الأيدي على الركب في الركوع، ونسخ التطبيق\" - برقم (٥٣٤/ ٢٧).\n(^٣) هو ابن يزيد بن قيس، وعلقمة: ابن قيس بن عبد الله- النَّخَعِيَّان.\n(^٤) ابن يزيد بن قيس النخعي، أَبو عمرو [أو أَبو عبد الرحمن] النخعي، أخو عبد الرحمن بن يزيد، وابن أخي علقمة بن قيس -وكان أسن من علقمة- ووالد عبد الرحمن بن الأسود، وخال إبراهيم النخعي. \"مخضرم، ثقة، مكثر، فقيه\"، (٧٤ أو ٧٥ هـ) ع. تهذيب الكمال (٣/ ٢٣٣ - ٢٣٥)، التقريب (ص ١١١).\n(^٥) هو ابن مسعود -رضي الله تعالى عنه وأرضاه-.\n(^٦) في (ل): \"أصلَّى\" وهو الأوفق بالروايات الأخرى -كما في (ح / ١٨٤٥) الآتي- وهو الأقوى لغة.\n(^٧) يعني: الأمير والتابعين له، وفيه إشارة إلى إنكار تأخيرهم الصلاة. =\n⦗١٢٥⦘ = شرح مسلم للنووي (٥/ ١٥).","vol":"5","page":124},{"text":"١٨٤٤ - حدثنا ابن أبي الحُنَيْن (^١)، قال: ثنا عمر بن حَفْص (^٢)، قال: ثنا أبي (^٣)، قال: ثنا الأعمش (^٤)، قال: حدثني إبراهيم (^٥)، عن الأسود (^٦)، قال: دخلتُ أنا وعلقمةُ (^٧) على عبد الله، فقال: \"أصلّى هؤلاء خَلْفَكم؟ قلنا: لا، قال: فصلوا، فصلى بنا فلم يَأمُرْنا بأذانٍ ولا إقامةٍ (^٨)، قال: فَقُمْنَا خَلْفَه وقدَّمناه (^٩)، فقام أحدُنا عن يمينه والآخر عن\n⦗١٢٦⦘ شماله، فلما ركع (^١٠) وضعَ يَدَيْه بين رِجْلَيْه، وحَنَى، قال: فضرب يَدَيَّ عن رُكْبَتيّ، وقال: \"هكذا\" -وأشار بيده- فلمّا صلّى قال: \"إنّه سيكون بعدنا أمراءُ يُؤَخِّرُون الصلاةَ، فصَلوا الصلوات لوقتها، واجعلوها معهم سُبْحَةً (^١١) \". ثم قال: \"إذا كنتم ثلاثةً فصلوا جميعًا، وإذا كنتُم أكثر فقدِّموا أحدَكم، فإذا ركع أحدكم فليقُلْ هكذا -وطبَّق (^١٢) يديْه-\n⦗١٢٧⦘ ثم ليفترش (^١٣) ذراعيه فَخِذَيْه، فكأنِّي أنظرُ إلى اختلافِ أصابع رسول الله ﷺ \" (^١٤).\n_________\n(^١) هو: أَبو جعفر محمد بن الحسين بن موسى بن أبي الحنين الحُنَيْني الكوفي الخزاز.\n(^٢) ابن غياث -بكسر المعجمة، وآخره مثلثة- ابن طلق -بفتح الطاء وسكون اللام- الكوفي. \"ثقة ربما وهم\" (٢٢٢ هـ)، (خ م د ت س). تهذيب الكمال (٢١/ ٣٠٤ - ٣٠٦)، توضيح المشتبه (٦/ ١٤٥)، التقريب (ص ٤١١).\n(^٣) هو: حفص بن غياث بن طلق بن معاوية النخعي، أَبو عمر الكوفي القاضي.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن العلاء الهمداني (أبي كُرَيْب) عن أبي معاوية، عن الأعمش، به، نحوه [كتاب المساجد، باب الندب إلى وضع الأيدي على الركب في الركوع ونسخ التطبيق\" (١/ ٣٧٨) - برقم (٥٣٤).\n(^٥) هو ابن يزيد النخعي.\n(^٦) هو ابن يزيد بن قيس النخعي.\n(^٧) ابن قيس النخعي.\n(^٨) راجع شرح النووي لمسلم (٥/ ١٥ - ١٦) للوقوف على التفصيل في هذه المسألة، وكذلك المسائل الآتية التي يخالف فيها ابنُ مسعود ﵁ الجمهورَ أو الجميعَ.\n(^٩) هكذا في الأصل و(ل، ط، س) وكذلك في (الاعتبار) للحازمي (ص ١٧١) حيث =\n⦗١٢٦⦘ = رواه من طريق المصنف -أما (م) ففيها سقط \"هنا\"-، ولفظ مسلم: \"قال: وذهبنا لنقوم خلفه، فأخذ بأيدينا، فجعل أحدنا عن يمينه، والآخر عن شماله\".\nوسيأتي عند المصنف برقم (١٨٤٦) بنحوه، وهذا واضح في أن ابن مسعود قدمّهما -لما أرادا التأخر عنه- فتوسَّط بينهما، وما هنا من زيادة الضمير البارز في \"فقدمناه\" خطأ، ربما يكون من النساخ، ويؤيده ما رواه الطحاوي في \"المعاني\" (١/ ٢٢٩) من طريق عمر بن حفص نفسه بلفظ: \"فقدَّمنا\".\n(^١٠) في صحيح مسلم: \"قال: فلما ركع، وضعنا أيدينا على رُكبِنَا، قال: فضرب أيدينا وطبَّق بين كفيه، ثم أدخلهما بين فخذيه\".\n(^١١) \"السبحة\" -بضم السين وإسكان الباء- هي النافلة، وهي من \"التسبيح\" كالسُّخرة من التسخير، وإنما خصت النافلة بالسبحة وإن شاركتها الفريضة في معنى التسبيح؛ لأن التسبيحات في الفرائض نوافل، فقيل لصلاة النافلة سبحة لأنها نافلة كالتسبيحات والأذكار في أنها غير واجبة\".\nانظر: غريب الحديث لأبي عبيد (١/ ١٩٨)، التمهيد (٨/ ١٣٤)، غريب الحديث لابن الجوزي (١/ ٤٥٣)، النهاية (٢/ ٣٣١)، شرح النووي (٥/ ١٦).\n(^١٢) \"هو أن يترك كفًّا على كف ثم يجعلهما بين ركبتيه إذا ركع\". وقد مر تفسيره في الرواية =\n⦗١٢٧⦘ = نفسها. وانظر: غريب الحديث لابن الجوزي (٢/ ٢٨) وانظر: النهاية (٣/ ١١٤).\n(^١٣) في صحيح مسلم: \"فليفرش ذراعيه على فخذيه\".\n(^١٤) من فوائد الاستخراج:\n١ - صرح الأعمش بالسماع عن إبراهيم، وعند مسلم بالعنعنة.\n٢ - روى أَبو عوانة عن الأعمش من طريق حفص بن غياث:\nأ- وقد قدمه يحيى بن سعيد القطان على جميع تلاميذ الأعمش، ووافقه ابن المديني [انظر: تاريخ بغداد (٨/ ١٩٧)].\nب- قال الحافظ في مقدمة \"الفتح\" (ص ٤١٨): \"اعتمد البخاري على حفص هذا في حديث الأعمش، لأنه كان يميز بين ما صرح فيه الأعمش بالسماع وبين ما دلسه. نبه على ذلك أَبو الفضل بن طاهر، وهو كما قال\".","vol":"5","page":125},{"text":"١٨٤٥ - حدثنا الصغاني، قال: ثنا الحسن بن موسى (^١)، قال: ثنا زهير (^٢)، قال: ثنا سليمان (^٣) عن إبراهيم، قال: دخل علقمةُ والأَسْوَدُ على عبد الله، قال (^٤): فقال: \"أصلى هؤلاء من ورائكم؟ \" قانا: لا، قال:\n⦗١٢٨⦘ \"قوموا فصلوا\"، قال: فلم يأمرنا بأذان ولا إقامة (^٥)، فذهبنا نَتَأَخَّرُ، فأخذ بِأَيْدِيْنَا فأَقَامَنَا معه، فلمَّا ركع وضع الأسودُ يديه على رُكبتيه، قال: فنظر عبد الله فأبصره، قال: فضرب يديه، فنظر الأسود؛ فإذا يدا (^٦) عبد الله بين ركبتيه، وقد خالف بين أصابعه، فلما قضى الصلاة قال: \"إذا كنتم ثلاثةً فصلُّوا جميعًا، وإذا كنتم أكثرَ من ذلك فليؤمُّكم أحدُكم، وإذا ركعتَ فأفرِشْ ذراعيكَ فخذَيْكَ فلَكَأَنِّي انظر إلى اختلاف أصابع رسول الله ﷺ وهو راكع\".\nروى عليُّ بن حرْب (^٧) (^٨) عن أبي معاوية (^٩)، عن الأعمش، عن إبراهيم، عن الأسود وعلقمة، قالا (^١٠): أتينا عبد الله بن مسعود في داره، فقال: \"أصلى هؤلاء خلفكم … \" فذكر الحديث (^١١).\n⦗١٢٩⦘ روى (^١٢) عيسى بن يونس (^١٣) عن الأعمش، عن إبراهيم، عن الأسود، عن عبد الله (^١٤): \"وطبَّق بين كفيه\" (^١٥).\n_________\n(^١) في الأصل و(ط، س) (ابن مسلم) وكذلك في المطبوع (٢/ ١٦٥) وهذا تصحيف، فليس في شيوخ الصغاني ولا في تلاميذ زهير بن معاوية أحدٌ بهذا الاسم، والمثبت من (ل).\nوهو: الحسن بن موسى الأشيب، أَبو علىي البغدادي، قاضيى الموصل وغيرها.\n(^٢) هو ابن معاوية بن حديج أَبو خيثمة الجعفي الكوفي.\n(^٣) هو الأعمش، وهو الملتقى.\n(^٤) \"قال\" ساقطة من (ل).\n(^٥) في المطبوع هنا \"بإقامة\" وهو خطأ.\n(^٦) في الأصل و(ط) والمطبوع: \"يدي\" وهو خطأ، والمثبت من (ل).\n(^٧) (ك ١/ ٣٩٦).\n(^٨) ابن محمد بن حرْب بن حيَّان الطائي، أَبو الحسين الموصلي شيخ المصنف، وهو ممن أكثر عنهم أَبو عوانة في هذا الكتاب، وتعليقه هنا عنه يدل على أن هذا الحديث لم يقع له من جهة ابن حرب، كثيرًا ما يلجأ المصنفُ إلى هذه الطريقة إذا لم يقع له الحديث، وقد أشار السخاوي إلى هذا النوع من التصرف الصادر من المستخرجين.\nانظر: فتح المغيث (١/ ٤٤).\n(^٩) هو: محمد بن خازم -بمعجمتين- الضرير الكوفي، عمي وهو صغير.\n(^١٠) في الأصل و(ط) (ق (ل) والمثبت من (ل) و(م) وهو الأصح.\n(^١١) رواية أبي معاوية أخرجها مسلم برقم (٥٣٤) (١/ ٣٧٨ - ٣٧٩)، كما سبقت الإحالة إليه. =\n⦗١٢٩⦘ = وأخرجه أحمد (٣٥٨٨) (١/ ٣٧٨) وأبو داود (٨٦٨) عن محمد بن عبد الله بن نمير، وأبو يعلى (٥٢٠٣) عن أبي خيثمة، ثلاثتهم عنه، به، بذكر الجملة الأخيرة فقط.\n(^١٢) في (ل): \"وروى\".\n(^١٣) ابن أبي إسحاق السبيعي -بفتح المهملة وكسر الموحدة- أخو إسرائيل.\n(^١٤) في (ل) هنا زيادة (نحوه).\n(^١٥) لم أجد من خرج ووصل رواية عيسى.","vol":"5","page":127},{"text":"١٨٤٦ - حدثنا أَبو أُمَيَّةَ [الطرسوسي] (^١)، قال: ثنا عبيد الله بن موسى (^٢)، قال: ثنا إسرائيل (^٣) عن منصور (^٤)، عن إبراهيم، عن علقمة\n⦗١٣٠⦘ والأسود، أنَّهما دخلا على عبد الله، فقال: \"أصلّى من خلفكم (^٥)؟ \" فقام بينهما، فجعل أحدَهما عن يمينه والآخر عن شماله، ثم ركعنا، فوضعنا أيدينا على رُكَبِنا، ثم طبّق بيديه، وجعلهما بين فخذيه؛ فلما صلى قال: \"هكذا فعل رسول الله ﷺ\".\n_________\n(^١) من (ل) و(م) وهو محمد بن إبراهيم.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن عبد الله بن عبد الرحمن الدارمي، عن عبيد الله بن موسى، عن إسرائيل، به، بنحوه، وفيه اختلاف سيأتي بيانه. كتاب المساجد، باب: الندب إلى وضع الأيدي على الركب. . . (١/ ٣٧٩ - ٣٨٠) برقم (٥٣٤/ ٢٨).\n(^٣) ابن يونس بن أبي إسحاق السبيعي الهمداني، أَبو يوسف الكوفي، \"ثقة تُكُلِّمَ فيه بلا حجة\" (١٦٠ هـ وقيل: بعدها) ع. تهذيب الكمال (٢/ ٥١٥ - ٥٢٣)، التقريب (ص ١٠٤).\n(^٤) هو ابن المعتمر بن عبد الله السلمي أَبو عتاب -بمثناة ثقيلة ثم موحدة- الكوفي، \"ثقة ثبت، وكان لا يدلِّس، من طبقة الأعمش\"، (١٣٢ هـ) ع. الإكمال لابن ماكولا (٦/ ١٢٨)، تهذيب الكمال (٢٨/ ٥٤٦ - ٥٥٥)، التقريب (ص ٥٤٧).\n(^٥) في صحيح مسلم بعده: \"قالا: نعم\"، وهذا مخالف لما سبق في (ح / ١٨٤٥، ١٨٤٦)، قال الأبي: \"قوله في الآخر: \"أصلى من خلفكم؟ قالا: نعم\" وفي الأول قالوا: \"لا\"، فيحتمل أنهما موطنان. إكمال إكمال المعلم (٢/ ٤٣١).","vol":"5","page":129},{"text":"١٨٤٧ - حدثنا عثمان بن خُرَّزَاذ (^١) [الأَنْطاكِي] (^٢)، قال: ثنا عمرو النَّاقِدُ (^٣)، عن إسحاق الأزْرَق (^٤).\n⦗١٣١⦘ * قال أَبو عوانة: وسمعت أبا القاسم الخُتَّلي (^٥) قال: سمعت عمرو الناقد، عن إسحاق الأزرق * (^٦)، عن ابن عون (^٧)،\n⦗١٣٢⦘ عن ابن سيرين (^٨): \"أنّ النبي ﷺ ركع فطبق\" (^٩).\nقال ابن عون: \" [فسمعت نافعًا (^١٠) يحدث عن ابن عمر: أن النبيَّ ﷺ إنّما فعله مرة (^١١)] \" (^١٢).\n⦗١٣٣⦘ وهذا حديث الأزرق، وهو غريب (^١٣).\n_________\n(^١) هو: عثمان بن عبد الله بن محمد بن خُرَّزَاذ -بضم المعجمة، وتشديد الراء، بعدها زاي- نزيل أنطاكية، أصله من طبرستان. \"ثقة\" (٢٨١ هـ). وقيل: في أول (٢٨٢ هـ). (س). تهذيب الكمال (١٩/ ٤١٧ - ٤٢٢)، التقريب (ص ٣٨٥).\n(^٢) ما بين المعقوفتين من (ل) و(م)، و\"الأنطاكي\" نسبة إلى بلدة (أنطاكية) في الشام.\n(^٣) هو: عمرو بن محمد بن بكير الناقد، أَبو عثمان البغدادي، نزيل الرقة، \"ثقة حافظ، وهم في حديث\" (٢٣٢ هـ) (خ م د س).\nو\"الناقد\" -بكسر القاف، وآخره الدال المهملة- قال السمعاني: \"هذه اللفظة لجماعة من نقاد الحديث وحفاظه، لُقِّبوا به لنقدهم ومعرفتهم، وجماعة من الصَّيَارِفة، حدَّثوا فنُسبُوا إلى ذلك العمل … \". ولم يتحدّد لي وجه اكتساب المترجَم لهذا اللقب.\nانظر: إكمال ابن ماكولا (٧/ ٢٥٢)، الأنساب (٥/ ٤٤٨)، اللباب (٣/ ٢٩١)، تهذيب الكمال (٢٢/ ٢١٣ - ٢١٨)، التقريب (ص ٤٢٦).\n(^٤) هو: إسحاق بن يوسف بن مرداس المخزومي الواسطي المعروف بـ \"الأَزْرَق\"، ولم =\n⦗١٣١⦘ = أجد قولا لأحد في سبب وصفه به. \"ثقة\" (١٩٥ هـ). ع. الأنساب (١/ ١٢١)، تهذيب الكمال (٢/ ٤٩٦ - ٥٠٠)، التقريب (ص ١٠٤).\n(^٥) هو: إسحاق بن إبراهيم بن محمد بن خازم بن سُنَين -بضم السين- الختلي، نزيل بغداد (٢٨٣ هـ). قال الحكم عن الدارقطني: \"ليس بالقوي\". وقال مرة: \"ضعيف\".\nوقال الذهبي في \"السير\" (١٣/ ٣٤٢): \"الإمام المحدث مصنف كتاب \"الديباج\" … \".\nوقال: \"وفي كتابه \"الديباج\" أشياء منكرة\". وقال الحافظ في \"اللسان\" (١/ ٥٣٠): \"وقال الخطيب: \"كان ثقة\"، ولم يعرفه ابن القطان، وزعم أنه مجهول\" ثم ذكر الحافظ حديثا من مناكيره.\nوقد ترجم الخطيب لهذا الراوي في تاريخه (٦/ ٣٨١)، وليس فيه ما عزا إليه الحافظُ، ولعله يكون في مصدر آخر، أو أنه سقط من التاريخ المطبوع.\nوانظر: سؤالات الحكم (٥٨) (ص ١٠٤)، تاريخ بغداد (٦/ ٣٨١)، إكمال ابن ماكولا (٤/ ٣٧٧)، اللباب (١/ ٤٢١)، المؤتلف والمختلف للدارقطني (٣/ ١٢٦٠)، ميزان الاعتدال (١/ ١٨١)، السير (١٣/ ٣٤٣)، توضيح المشتبه (٢/ ٢٠١).\nو\"الختلي\" -بضم الخاء والتاء المشددة- نسبة إلى (خُتّل) وهي كورة واسعة كثيرة المدن تقع إلى الشرق من (صغانيان) في بلاد (ما وراء النهر) وهي المقاطعة الواقعة بين نَهْرَيْ (ينج) و(وخش) جنوب جمهورية طاجكستان، على المجرى الأعلى لنهر جيحون (آمودريا)، ومن مدنها الكبيرة: هلبك [وكانت قصبتها] و(منك) في موضع (بلجوان) الحالية. الأنساب (٢/ ٣٢٢)، معجم البلدان (٢/ ٣٩٦)، بلدان الخلافة الشرقية (ص ٤٨١)، تركستان (ص ١٥١).\n(^٦) ما بَيْنَ النجمين ساقط من (م)، وهو مستدرك في هامش (ل).\n(^٧) هو: عبد الله بن عون بن أرْطَبان، أَبو عون البصري، \"ثقة ثبت فاضل، من أقران =\n⦗١٣٢⦘ = أيوب في العلم والعمل والسنن\". (١٥٠ هـ). تهذيب الكمال (١٥/ ٣٩٤ - ٤٠١)، التقريب (ص ٣١٧).\n(^٨) هو: محمد بن سيرين الأنصاري، أَبو بكر بن أبي عمرة البصري، \"ثقة ثبت عابد، كبير القدر، كان لا يرى الرواية بالمعنى\" (١١٠ هـ).\nتهذيب الكمال (٢٥/ ٣٤٤ - ٣٥٤)، التقريب (ص ٤٨٣).\n(^٩) الحديث مرسل، ولم أجد من خرجه غير أبي عوانة، والإسناد إلى ابن سيرين قوي، رجاله كلهم ثقات -غير أبي القاسم الختّلي- فقد ضعفه الدارقطني، وهو هنا متابعٌ لعثمان بن خُرَّزَاذ، وهو ثقة. والإسناد قوي ولو لم يُتابَع عثمان.\nوهذا المرسل يتقوى بحديث ابن عمر الآتي.\n(^١٠) في (ل) و(م): \"نافع\" -بدون النصب، والتصحيح من \"الاعتبار\" للحازمي (ص ١٧١) حيث رواه من طريق المصنف.\nو\"نافع\" هو مولى ابن عمر، أَبو عبد الله المدني، \"ثقة ثبت، فقيه مشهور\" (١١٧ هـ أو بعد ذلك). ع. تهذيب الكمال (٢٩/ ٢٩٨ - ٣٠٦)، التقريب (ص ٥٥٩).\n(^١١) ما بين المعقوفتين ساقط من الأصل و(ط، س)، استدركته من (ل) و(م).\n(^١٢) وأخرجه الحازمي في \"الاعتبار\" (ص ١٧١) من طريق المصنف عن عثمان -به، وابن المنذر في \"الأوسط\" (٣/ ١٥٢) برقم (١٣٩٦)، عن شيخه علان بن المغيرة، عن عمرو الناقد- بهذا الإسناد- بلفظ: \"إنما فعله النبي ﷺ -مرة- يعني: التطبيق\".\nو\"علان\" المذكور في طريق ابن المنذر هو: علي بن عبد الرحمن بن محمد بن المغيرة المخزومي مولاهم أَبو الحسن المصري، لقبه علان، وهو \"صدوق، من الحادية عشرة\" =\n⦗١٣٣⦘ = (٢٧٢ هـ). تهذيب الكمال (٢١/ ٥١ - ٥٣)، التقريب (ص ٤٠٣).\nقال الحافظ في الفتح (٢/ ٣٢٠) -وكذلك العيني في (العمدة) (٦/ ٦٦) - مشيرَيْن إلى هذا الحديث: \"وقد روى ابن المنذر عن ابن عمر بإسناد قوي قال: \"إنما فعله النبي ﷺ -مرة- يعني: التطبيق\".\nفإسناد الحديث قوي -مع غرابته- وانظر ما بعده.\n(^١٣) يعني به انفراد الأزرق بالحديث -كما سبق-، وتبع المصنفَ في هذا الحكم الحازميُّ في الاعتبار (ص ١٧١)، فقال -بعد ما أخرجه من طريق المصنف-: \"هذا حديث غريب، يُعَدُّ في أفراد عمرو الناقد عن إسحاق\".","vol":"5","page":130},{"text":"١٨٤٨ - حدثنا علي بن حرْب (^١)، قال: ثنا سفيان (^٢)، عن أبي يَعْفور (^٣)،\n⦗١٣٤⦘ عن مُصْعَب بن سعد (^٤)، قال: \"صَلَّيْتُ إلى جَنْبِ أبي، فَطبَّقْتُ، فنهاني، وقال: قد كنا نفعله فنُهِيْنَا عنه\" (^٥).\n_________\n(^١) هو الطائي.\n(^٢) هو ابن عيينة، لأن الطائىَّ لم يُدْرِك الثوري.\n(^٣) هو: -بفتح التحتانية وبالفاء وآخره راء- العَبْدِي، وهو الأكبر كما جزم به المزي في تهذيبه (٣٠/ ٤٥٩، ٤٦٠) واسمه: وقدان، كوفي، مشهور بكنيته، ويقال: اسمه: واقد، وهو \"ثقة، من الرابعة\" (١٢٠ هـ). ع.\nوذكر النووي في شرح مسلم (٥/ ١٧ - ١٨) أنه الأصغر، واسمه: عبد الرحمن بن عبيد بن نِسطاس.\nولكنه تُعُقِّبَ، ومن الأدلّة على أنه الأكبر أنه صرَّح الدارميُّ في روايته -سنن الدارمي (١/ ٣١٧) برقم (١٢٧٨) - من طريق إسرائيل عن أبي يعفور بأنه \"العبدي\".\nوالعبدي هو الأكبر بلا نزاع. انظر: تهذيب الكمال (٣٠/ ٤٥٩ - ٤٦١)، توضيح المشتبه (٩/ ٢٣٨ - ٢٣٩)، فتح الباري (٢/ ٣١٩)، التقريب (ص ٥٨١).\nو\"أَبو يعفور\": موضع الالتقاء مع الإمام مسلم، رواه عن ابن أَبي عمر، عن سفيان =\n⦗١٣٤⦘ = مقرونًا برواية أبي الأحوص -عن أبي يعفور به، ولم يسق متنه، بل أحاله على رواية أبي عوانة- الوضاح اليشكري -عن أبي يعفور- برقم (٥٣٥).\nالصحيح (١/ ٣٨٠) كتاب المساجد، باب \"الندب إلى وضع الأيدي على الركب في الركوع ونسخ التطبيق\" برقم (٥٣٥ / …).\n(^٤) ابن أبي وقاص الزهري، أَبو زُرارة المدني، ثقة، أرسل عن عكرمة بن أبي جهل وغيره (١٠٣ هـ) ع. المراسيل لابن أبي حاتم (٣٦٢)، (ص ١٦٢)، تهذيب الكمال (٢٨/ ٢٤ - ٢٦)، التقريب (ص ٥٣٣).\n(^٥) وأخرجه البخاري (٧٩٠) في \"الأذان\" باب: وضع الأكف على الركب في الركوع (٢/ ٣١٩، مع الفتح)، عن أبي الوليد، عن شعبة، عن أبي يعفور، به، بنحوه.\nمن فوائد الاستخراج:\nساق أَبو عوانة متن رواية سفيان بن عيينة، بينما الإمام مسلم لم يسق متنه، وفيه تمييز المتن المحال به على المتن المحال عليه.","vol":"5","page":133},{"text":"١٨٤٩ - حدثنا محمد بن عبد الرحمن الجُعْفي (^١) والحسن بن علي (^٢)، قالا: ثنا أَبو أسامة (^٣)، عن إسماعيلَ بن أبي خالد (^٤)، عن الزُّبَيْر بن\n⦗١٣٥⦘ عَدِيٍّ (^٥)، عن مُصْعَبِ بن سعد، قال: \"صلَّيْتُ، فلما ركعْتُ جعلتُ يديّ بين فَخِذَيُّ، فضرب أبي يديَّ فقال: إنَّا كنُّا نفعل هذا فأمرنا رسول الله ﷺ أن نرفَعَ إلى الرُّكَب\". هذا لفظُ الجُعْفِيِّ.\nوأما الحسن فقال: \"إنا كنَّا نفعله فنُهِيْنَا عنه (^٦)، ثمّ أُمِرْنا أن نرفع إلى الرُّكَبِ\".\n_________\n(^١) هو الكوفي، أَبو بكر، نزيل دمشق.\n(^٢) ابن عفان العامري الكوفي.\n(^٣) هو: حماد بن أسامة، القرشي مولاهم الكوفي.\n(^٤) هو الأحمسي مولاهم البجلي. وهو موضع الالتقاء، رواه مسلم عن:\nأ- أبي بكر بن أبي شيبة، عن وكيع.\nب- والحكم بن موسى، عن عيسى بن يونس- =\n⦗١٣٥⦘ = كلاهما عن إسماعيل بن أبي خالد، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ١٨٤٨)، (١/ ٣٨٠)، برقم (٥٣٥/ ٣٠ - ٣١).\n(^٥) هو الهمداني، اليامي -بالتحتانية- أَبو عبد الله الكوفي -ولي قضاء \"الري\"، \"ثقة\"، (١٣١ هـ). ع. تهذيب الكمال (٩/ ٣١٥ - ٣١٧)، التقريب (ص ٢١٤).\n(^٦) في الأصل و(ط) هنا زيادة: \"ثم أمرنا فنهينا عنه\" وهذا خطأ مخالف لجميع الروايات الواردة في الباب، والمثبت من (ل) و(م) وهو الصحيح.","vol":"5","page":134},{"text":"<span data-type='title' id=toc-314>[باب (^١)] بيان الخبر المبيّنِ قولَ (^٢) النبي ﷺ في رُكوعه</span>\n_________\n(^١) \" باب\" من (ل) و(م).\n(^٢) في (ل) \"قراءة\" بدل \"قول\".","vol":"5","page":136},{"text":"١٨٥٠ - حدثنا يزيد بن سِنَان (^١)، قال: حدثنا يحيى بن سعيد القَطَّان، [ح (^٢)]\nوحدثنا أَبو الأزْهَر (^٣) والصغاني، قالا: ثنا سعيدُ بن عامر (^٤)، ح\nوحدثنا عباس الدُّوْرِيُّ، قال: ثنا محمد بن بشر العَبْدِيُّ (^٥)،\n⦗١٣٧⦘ قالوا: ثنا سعيد بن أبي عَرُوبة (^٦)، عن قتادة (^٧)، عن مُطَرِّف (^٨)، عن عائشة، \"أن رسول الله ﷺ كان يقول في سجوده: سبُّوحٌ قدُّوس ربُّ الملائكةِ والروحِ\". هذا لفظ يحيى (^٩).\nوأمَّا محمد بن بِشْرٍ فقال: \"عن مطرف، عن (^١٠) (^١١) عائشة، أنبأته \"أنّ\n⦗١٣٨⦘ رسول الله ﷺ كان يقول في ركوعه وسجوده: \"سُبُّوح قدُّوسٌ ربُّ الملائكةِ والروحِ\" (^١٢).\n_________\n(^١) ابن يزيد القزاز البصري، أَبو خالد، نزيل مصر.\n(^٢) \"ح\" -علامة التحويل- من (ل) ووجودها أنسب.\n(^٣) هو: أحمد بن الأزهر بن منيع، أَبو الأزهر العبدي النيسابوري.\n(^٤) هو الضُّبَعي -بضم المعجمة وفتح الموحدة- أَبو محمد البصري.\nولم أجد نصًّا لأحد في سماعه عن سعيد بن أبي عروبة: هل هو قبل الاختلاط أو بعده؟ إلا أنه من الرواة الذين أخرج لهم مسلم عن سعيد بن أبي عروبة [انظر: الكواكب النيرات (ص ٢٠١)، نهاية الاغتباط (ص ١٤٧)، وإخراج مسلم له عنه يُغَلِّبُ على الظَّنِّ سماعه -بل يؤكده- قبل الاختلاط. والله أعلم.\n(^٥) أَبو عبد الله الكوفي. وهو الملتقى هنا، انظر ما بعده.\nو\"العَبْدِي\" -بفتح العين المهملة، وسكون الباء المنقوطة بواحدة، وفي آخرها الدال المهملة- هذه النسبة إلى \"عبد القيس\" في ربيعة بن نزار، والمنتسب إليه مخير بين أن يقول: عبدي، أو عبقسي. الأنساب (٤/ ١٣٥)، اللباب (٢/ ٣١٤)، توضيح المشتبه (٦/ ١١٢ - ١١٣).\n(^٦) واسم أبي عروبة: مهران، اليشكري مولاهم أَبو النضر البصري.\nوعند ابن أبي عروبة يلتقي المصنف بالإمام مسلم -في جميع طرقه-، رواه مسلم عن أبي بكر بن أبي شيبة، عن محمد بن بشر العبدي، به، بمثل لفظ العبدي. كتاب الصلاة، باب ما يقال في الركوع والسجود، (١/ ٣٥٣) برقم (٤٨٧).\n(^٧) هو ابن دِعامة بن قتادة السَّدُوسي، أَبو الخطاب البصري.\n(^٨) هو: ابن عبد الله بن الشخّير -بكسر الشين المعجمة، وتشديد المعجمة المكسورة بعدها تحتانية ساكنة، ثم راء- العامري الحرشي -بمهملتين مفتوحتين، ثم معجمة- أَبو عبد الله البصري، \"ثقة عابد فاضل\" (٩٥ هـ) ع. الإكمال لابن ماكولا (٥/ ٤٧)، الأنساب (٢/ ٢٠٢)، تهذيب الكمال (٢٨/ ٦٧ - ٧٠)، التقريب (ص ٥٣٤).\n(^٩) أي: القطان، وروايته عند أحمد في المسند (٦/ ١٩٣) والطحاوي في \"شرح المعاني\" (١/ ٢٣٤) بذكر الركوع والسجود.\nوأما سعيد بن عامر فقد أخرج البيهقي -السنن الكبرى (٢/ ٨٧) - روايته من طريق أبي الأزهر، به، بذكر الركوع والسجود أيضًا، وفي (٢/ ١٠٩) من طريق الحسن بن مكرم عن سعيد، به، بنحوه.\n(^١٠) في (ل) و(م): \"أن\" بدل \"عن\" وهو أنسب، وهو موافق لما في صحيح مسلم.\n(^١١) (ك ١/ ٣٩٧).\n(^١٢) من فوائد الاستخراج:\nأخرج أَبو عوانة طريقي:\n١ - يحيى بن سعيد القطان.\n٢ - وسعيد بن عامر.\nوالأول ممن اتفق البخاري ومسلم في إخراج حديثه عن ابن أبي عروبة، وممن اتُّفِقَ على أنه سمع منه قبل الاختلاط. الكواكب (ص ١٩٦ - ١٩٩) ونهاية الاغتباط (ص ١٤٥، ١٤٧)، والثاني ممن أَخْرج لهم مسلم عن ابن أبي عروبة -كما سبق- وفي هذا تكثير للطرق من ناحية، وتقوية للحديث بانتقاء الذين سمعوا منه قبل الاختلاط من ناحية أخرى.","vol":"5","page":136},{"text":"١٨٥١ - حدثنا أَبو أُمَيَّةَ، قال: ثنا رَوح (^١)، عن سعيد، بمثله.\nقال سعيد: وسمعت قتادة وهو يقول -وأنا إلى جنبه- في صلاة العصر (^٢).\n_________\n(^١) هو: ابن عبادة بن العلاء القيسي، أَبو محمد البصري.\nوهو ممن سمع من سعيد بن أَبي عروبة قبل الاختلاط. انظر: شرح علل الترمذي لابن رجب (٢/ ٧٤٤).\nوممن اتفق الشيخان على إخراج حديثه عن سعيد بن أَبي عروبة. انظر: الكواكب النيرات (ص ١٩٧)، نهاية الاغتباط (ص ١٤٧).\n(^٢) هذا التفصيل في وقت السماع -مع ما سبق عن سماع رَوْح عن سعيد بن عامر يُعدَّان من فوائد الاستخراج.","vol":"5","page":138},{"text":"١٨٥٢ - حدثنا أَبو داود الحراني (^١)، قال: ثنا أَبو عَتَّاب (^٢)، قال:\n⦗١٣٩⦘ ثنا سعيد بن أبي عَرُوبة وهشام (^٣) وهمَّام (^٤)، عن قتادة (^٥)، عن مُطرفٍ، عن عائشة، قالت: \"كان النبي ﷺ يقول في ركوعه وسجوده: سبوحٌ قدُّوسٌ رب الملائكة والروح\" (^٦).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) هو: سهل بن حماد الدلَّال، البصري، ولم أطلع على أي نصّ يفيد سماعه عن سعيد، =\n⦗١٣٩⦘ = هل هو قبل الاختلاط أو بعده، ولم يخرّج الشيخان ولا أحدهما حديْثَه عن سعيد.\n(^٣) هو ابن أبي عبد الله: سنبر -بمهملة ثم نون ثم موحدة وزن \"جعفر\"- أَبو بكر البصري الدَّسْتُوائي -بفتح الدال وسكون السين المهملتين، وفتح المثناة، ثم مد. \"ثقة ثبت، وقد رُمِيَ بالقدر\" (١٥٤ هـ). ع.\nإكمال ابن ماكولا (٤/ ٣٧٨) \"سنبر\"، الأنساب (٢/ ٤٧٦) \"الدستوائي\"، تهذيب الكمال (٣٠/ ٢١٥ - ٢٢٣) التقريب (ص ٥٧٣).\nوهشام الدستوائي هو موضع الالتقاء- انظر ما بعده.\n(^٤) ابن يحيى بن دينار العَوْذي البصري.\n(^٥) هنا يلتقي المصنف -في طريق همام- بالإمام مسلم، رواه مسلم عن محمد بن المثنى، حدثنا أَبو داود (وهو الطيالسي) عن شعبة وهشام، كلاهما عن قتادة، به، ولم يسق متنه. كتاب الصلاة، باب ما يقال في الركوع والسجود (١/ ٣٥٣) برقم (٤٨٧/ ٢٢٤).\n(^٦) من فوائد الاستخراج:\nساق أَبو عوانة متن هذا الطريق -طريق همام وهشام، بينما لم يسقِ الإمام مسلم متنه، وفيه تمييزٌ للمتن المحال به على المتن المحال عليه. وسيأتي الحديث عند المصنف برقم (١٩٣٣) بالسند والمتن نفسيهما.","vol":"5","page":138},{"text":"١٨٥٣ - (حدثنا أَبو أُمَيَّة، قال: ثنا أَبو الوليد (^١)، عن شعبة،\n⦗١٤٠⦘ بإسناده، قال: \"كان يقول في سجوده\" ولم يَذْكُرِ الركّوعَ) (^٢) (^٣).\n_________\n(^١) هو: هشام بن عبد الملك الطيالسي البصري.\n(^٢) ما بين القوسين ساقط من (ل) فقط.\n(^٣) انفرد أَبو الوليد هشام بن عبد الملك في هذه الرواية عن شعبة بذكر السجود دون الركوع؛ وأصحاب شعبة -غيره- ما بين ذاكرٍ للركوع والسجود، ومقتصرٍ على الركوع، وأما الاقتصار على السجود ففي رواية أبي الوليد فقط -على ما علمتُ- وتفصيل ذلك كما يلي:\nأ- ذكر أصحاب شعبة الذين ذكروا الركوع والسجود معًا:\n١ - محمد بن جعفر غندر -وهو الحكم في حديث شعبة-: عند أحمد في المسند (٦/ ١٤٨).\n٢ - سليمان بن حرْب في رواية المصنف برقم (٩٣) وبين شعبة وقتادة واسطة في هذا الطريق.\n٣ - أَبو داود الطيالسي: عند مسلم برقم (٤٨٧/ ٢٢٤) حيث إن مسلمًا ساق إسناده بعد رواية محمد بن بشر مباشرة -وفيها ذكر الأمرين- ولم يسق متنه إلا أنه قال: \"بهذا الحديث\" ولم يشر إلى اختلاف في اللفظ.\n٤ - يحيى بن سعيد القطان.\n٥ - ابن أبي عدي [محمد بن إبراهيم].\nكلاهما -أي: يحيى القطان وابن أبي عدي- عند النسائي في المجتبى (٢/ ٢٢٤) والكبرى (٤/ ٤١٠).\nب- الذين اقتصروا على الركوع فقط:\n١ - بهز بن أسد: عند أحمد في المسند (٦/ ٩٤) و(٦/ ١٧٦).\n٢ - خالد بن الحارث: عند النسائي في المجتبى (٢/ ١٩٠)، وابن خزيمة في \"صحيحه\" (١/ ٣٠٦) برقم (٦٠٦). =\n⦗١٤١⦘ = ٣ - سليمان بن حرْب: في رواية عبد الملك الدقيقي عنه عند الدارقطني (١/ ٣٤٣ - ٣٤٤)، بخلاف رواية المصنف الآتية برقم (١٨٥٣).\n٤ - عفان (ابن مسلم): عند أحمد في المسند (٦/ ١١٥).\nنعم، هذه الرواية موافقة -فقط- لرواية القطان السابقة برقم (١٨٥٠) عند المصنف، وهذه زيادة من الثقة، ولا تنافي من لم يذكر هذه الزيادة، وهي مقبولة على مذهب المحدثين.","vol":"5","page":139},{"text":"١٨٥٤ - حدثنا الصغاني، قال: ثنا سليمانُ بن حرْب (^١)، قال: ثنا شعبة، قال: حدثني هشامٌ الدَّسْتُوائِيُّ (^٢)، عن قتادة، عن مُطَرِّفٍ، عن\n⦗١٤٢⦘ عائشة، أنّه قال (^٣): -تَعْنِي (^٤): النبي ﷺ في سُجُوده وَركوعه.\n_________\n(^١) هو الأزدي البصري.\n(^٢) جميع أصحاب شعبة المذكورين في نهاية (ح / ١٨٥٣) -غير سليمان هذا عند المصنف، وكذلك عفان وسليمان بن حرْب هذا عند أحمد (٦/ ١١٥) - يروون عن شعبة عن قتادة، وهو -في رواية بعضهم- يُصَرِّحُ بالسَّماع عن قتادة أو العرض عليه -كرواية مسلم (٤٨٧/ ٢٢٤) ورواية خالد عند النسائي (٢/ ١٩٠) وابن خزيمة (٦٠٦).\nوانفرد سليمان هذا من بينهم فروى عن شعبة عن هشام عن قتادة، وقد صرح سليمان هذا -فيما رواه عنه محمد بن عبد الملك الدقيقي عند الدراقطني (١/ ٣٤٤) - أن شعبة يرويه على الوجهين.\nو\"الدَّسْتُوائيُّ\": -بفتح الدال وسكون السين المهملتين، وضم التاء- ثالث الحروف -وفتح الواو، وفي آخره الألف، ثم الياء آخر الحروف- هذه النسبة إلى بلدة من بلاد الأهواز يقال لها: \"دستوا\" جنوب قزوين، وإلى ثياب جلبت منها.\nوقد نُسِبَ المترجمُ إلى \"دستوا\" لأنه كان يبيع الثياب التي تُجْلَبُ منها.\nالأنساب (٢/ ٤٧٦)، اللباب (١/ ٥٠١)، بلدان الخلافة الشرقية (ص ٢٥٥).\n(^٣) هكذا في الأصل و(ط) وفي (ل) و(م): عن عائشة، أنه -تعنى النبي ﷺ قال في سجوده وركوعه.\n(^٤) في الأصل و(ط): \"يعني\" -بالتذكير-، والمثبت من (ل) و(م) وهو الأنسب.","vol":"5","page":141},{"text":"١٨٥٥ - حدثنا حنبل بن إسحاق (^١) بن حَنْبَل (^٢)، قال: حدثنا أَبو غَسَّان (^٣)، قال: ثنا عبد العزيز بن أبي سَلَمَة (^٤)، قال: حدثني عَمِّي\n⦗١٤٣⦘ الماجِشُون (^٥)، عن عبد الرحمن الأَعْرَجِ (^٦)، عن عبيد الله بن أبي رافع (^٧)، عن علي بن أبي طالب، عن النبي ﷺ: \"أنه كان إذا ركع قال: اللهمَّ لكَ ركعْتُ. . .\" (^٨). وذكر الحديث (^٩).\n_________\n(^١) ابن هلال بن أسد الشيباني، ابن عم الإمام أحمد وتلميذه.\n(^٢) انفردت نسخة الأصل بزيادة \"ابن حنبل\" وهو كذلك.\n(^٣) هو: مالك بن إسماعيل النَّهْدي -بفتح النون، وسكون الهاء- الكوفي -سِبْطُ حماد بن أبي سليمان- \"ثقة متقن، صحيح الكتاب، عابد\" (٢١٧ هـ) ع. الأنساب (٥/ ٥٤١ - ٥٤٢)، تهذيب الكمال (٢٧/ ٨٦ - ٩١)، التقريب (ص ٥١٦).\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن:\nأ- زهير بن حرْب، عن عبد الرحمن بن مهدي-\nب- وإسحاق بن إبراهيم، عن أبي النضر-\nكلاهما عن عبد العزيز بن عبد الله بن أبي سلمة به، ولم يسق متنه كاملا، ولم يذكر فيه الجملة المسوقة عند المصنف. الصحيح (١/ ٥٣٦) كتاب \"صلاة المسافرين وقصرها\"، باب \"الدعاء في صلاة الليل وقيامه\" برقم (٧٧١/ ٢٠٢).\nو\"عبد العزيز بن أبي سلمة\" هو: عبد العزيز بن عبد الله بن أَبي سلمة الماجِشون، المدني، نزيل بغداد، مولى آل الهُدَير، والدُ عبد الملك بن الماجِشُون، وابنُ عمّ يوسف بن يعقوب. \"ثقة فقيه مصنف\" (١٦٤ هـ) ع. تهذيب الكمال (١٨/ ١٥٢ - ١٥٧)، التقريب (ص ٣٥٧).\n(^٥) هو: يعقوب بن أبي سلمة الماجشون التيمي مولاهم، أَبو يوسف المدني.\n(^٦) ابن هرمز الأعرج، أَبو داود المدني، مولى ربيعة بن الحارث. \"ثقة ثبت عالم\" (١١٧ هـ) ع. تهذيب الكمال (١٧/ ٤٦٧ - ٤٧١)، التقريب (ص ٣٥٢).\nو\"الأعرج\": وصف بالعرج. الأنساب (١/ ١٨٨ - ١٨٩)، اللباب (١/ ٧٤ - ٧٥).\n(^٧) هو المدني، مولى النبي ﷺ كان كاتب عليّ ﵁.\n(^٨) بهامش (ط): وبك آمنت، ولك أسلمت، خشع لك سمعي وبصري، وعظامي، وعصبي، وإذا … [لعله: رفع]-يعني: رأسه من … [لعله الركوع] … وذكر الحديث\".\n(^٩) وهو حديث طويل ساق منه المؤلف الجملة المطابقة لترجمة الباب، والحديث أخرجه مسلم مطولًا في الكتاب والباب المذكورين، برقم (٧٧١) (١/ ٥٣٤ - ٥٣٦)، كان رواية يوسف الماجشون عن عمّه يعقوب الماجشون بالإسناد المذكور، وأخرجه غيره أيضًا، وسيأتي عند المصنف برقم (١٩٢٩).","vol":"5","page":142},{"text":"١٨٥٦ - (^١) حدثنا يونس بن حبيب (^٢)، قال: حدثنا أَبو داود (^٣)، ح وحدثنا أَبو أُمَيَّةَ (^٤)،\n⦗١٤٤⦘ قال: ثنا رَوْحٌ (^٥)، قالا: ثنا عبد العزيز بن أبي سَلَمة (^٦)، حدثنا الماجِشُون (^٧)، عن عبد الرحمن الأَعْرَج، عن عبيد الله بن أبي رافع، عن علي [﵁] (^٨)، قال: \"كان رسول الله ﷺ إذا ركع قال: اللهُمَّ لكَ ركعتُ … \" (^٩). وذكر الحديث.\n_________\n(^١) في (ل) و(م): (وحدثنا).\n(^٢) ابن عبد القاهر الأصبهاني، أَبو بِشْر العِجْلي مولاهم.\n(^٣) هو الطيالسي، والحديث في مسنده برقم (١٥٢) مطولًا، وروى الترمذي (٢٦٦) عنه -من طريق محمود بن غيلان- بذكر دعاء ما بعد رفعِ الرأس من الركوع فقط.\nوراجع (ح / ١٩٢٩) للوقوف على خطأ في المطبوع من مسند الطيالسي.\n(^٤) محمد بن إبراهيم الطرسوسي.\n(^٥) هو ابن عبادة القَيْسي، أَبو محمد البصري.\n(^٦) هنا موضع الالتقاء.\n(^٧) هو يعقوب بن أبي سلمة الماجشون المذكور في الحديث السابق.\n(^٨) من (ل) و(م).\n(^٩) بهامش (ط): \"وبك آمنت، ولك أسلمت، خشع لك سمعي وبصري، وعظامي\"، وإذا رفع رأسه من الركوع قال: \"سمع الله … \".","vol":"5","page":143},{"text":"١٨٥٧ - حدثنا الصغاني، قال: ثنا سُرَيْجُ بن النُّعْمَان (^١)، قال: ثنا عبد العزيز بن أبي سلمة (^٢)، عن عَمِّه الماجِشمُون وعبد الله بن الفَضْل (^٣)، عن الأَعْرَجِ، عن عبيد الله بن أبي رافع، عن علي، بنحوه (^٤).\n_________\n(^١) ابن مروان الجوهري.\n(^٢) هنا موضع الالتقاء.\n(^٣) ابن العباس بن ربيعة بن الحارث بن عبد المطلب الهاشمي المدني. \"ثقة من الرابعة\" ع.\nتهذيب الكمال (١٥/ ٤٣٢ - ٤٣٥)، التقريب (ص ٣١٧).\n(^٤) في (ل) و(م): \"بإسناده مثله\".","vol":"5","page":144},{"text":"١٨٥٨ - حدثنا عيسى بن أحمد (^١)، قال: أبنا النَّضْرُ بن شُمَيْل (^٢)،\n⦗١٤٥⦘ قال: أبنا محمد بن عمرو (^٣)، عن إبراهيم بن (^٤) عبد الله بن حُنيْن (^٥)، عن أبيه (^٦) قال: سمعتُ عليَّ بن أبي طالب [﵁] (^٧) في رَحْبة (^٨) الكوفة يقول:\n⦗١٤٦⦘ \"نهاني رسول الله ﷺ ولا أقول نهاكم عن لُبْسِ القَسِّيِّ (^٩)، والمعَصْفَر (^١٠)، وعن تَخَتُّم الذَّهَبِ، وأن أقرأ وأنا راكعٌ\" (^١١).\n_________\n(^١) ابن عيسى بن وردان العسقلاني، من \"عسقلان بلخ\" -بفتح الموحدة، وسكون اللام، بعدها معجمة- أَبو يحيى البلخي.\n(^٢) هو المازني، أَبو الحسن النحوي البصري، نزيل مرو.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن يحيى بن أيوب، وقتيبة، وابن حُجْرٍ، قالوا: ثنا إسماعيل (يعنون ابنَ جعفر) عن محمد بن عمرو، به، بنحوه، بالنهي عن القراءة في الركوع فقط، ومحمد بن عمرو مقرون بكل من:\nأ- نافع، ب- يزيد بن أبي حبيب، ج- الضحاك بن عثمان، د- ابن عجلان، هـ - أسامة بن زيد، و- محمد بن إسحاق. كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، برقم (٤٨٠/ ٢١٣).\nو\"محمد بن عمرو: هو ابن علقمة بن وقاص الليثي، المدني. \"صدوق له أوهام\" (١٤٥ هـ) على الصحيح. [روى له البخاري مقرونا بغيره، ومسلم في المتابعات، واحتج به الباقون]. تهذيب الكمال (٢٦/ ٢١٢ - ٢١٨) التقريب (ص ٤٩٩).\n(^٤) تصحفت في (م) إلى \"عن\".\n(^٥) هو الهاشمي مولاهم المدني، أَبو إسحاق. \"ثقة من الثالثة، مات بعد المائة\". ع.\nتهذيب الكمال (٢/ ١٢٤ - ١٢٥)، التقريب (ص ٩٠).\n(^٦) عبد الله بن حُنيْن الهاشمي مولاهم المدني. \"ثقة، من الثالثة، مات في أول خلافة يزيد بن عبد الملك، في أوائل المائة الثانية\" ع. تهذيب الكمال (١٤/ ٤٣٩ - ٤٤٠)، التقريب (ص ٣٠١).\n(^٧) في (ل) و(م): \"رضي الله\" وفي (م) زيادة\" عنه\".\n(^٨) رحبة المكان -بفتح الحاء وإسكانها-: ساحته ومتَّسعه، ورحبة المسجد والدار -بالتحريك-: ساحتها ومتسعها. اللسان (١/ ٤١٤)، القاموس المحيط (ص ١١٤).\nو\"رحبة الكوفة\": محلة بالكوفة. [القاموس المحيط (ص ١١٤).]\nولعلها هي ما ذكره ياقوت في \"معجمه\" (٣/ ٣٨) باسم \"رحبة حُنَيْس\"، وقال: =\n⦗١٤٦⦘ = \"محلة بالكوفة، تنسب إلى خُنَيْس بن سعد … \".\n(^٩) القَسِيُّ: -بفتح القاف، وتشديد السين، بعدها ياء نسبية- وذكر أَبو عبيد في \"غريب الحديث\" أن أهل الحديث يقولونه بكسر القاف، وأهل مصر يفتحونها، وهي نسبة إلى بلد يقال لها \"القس\"، رأيتها ولم يعرفها الأصمعي. -غريب الحديث له (١/ ١٣٧ - ١٣٨) - بتصرف. وانظر: مشارق الأنوار (٢/ ١٩٣).\nوقد ورد تفسيره في رواية مسلم من طريق عاصم بن كليب عن أبي بردة عن علي ﵁ في \"اللباس\" باب: \"النهي عن التختم في الوسطى والتي تليها\" برقم (٢٠٩٦) (٣/ ١٦٥٩) ولفظه: \"قال -أي: علي-: فأما \"القسي\" فثياب مُضَلَّعَةٌ يؤتى بها من مصر والشام فيها شبه كذا\". وتفسير الجملة الأخيرة قد ور في رواية البخاري المعلَّقة عن عاصم، عن أبي بردة، مال: قلت لعلي: ما القسية؟ قال .... وفيها أمثال الأترج\". الصحيح (١٠/ ٣٠٥، مع الفتح)، كتاب اللباس. باب لبس القسيِّ.\nومعنى \"مضلعة\": فيها خطوط عريضة كالأضلاع، وقيل: ما نسج بعضه وترك بعضه.\nومعنى \"وفيها أمثال الأترج\": أى: أن الأضلاع التي فيها غليظة معوجة. الفتح (١٠/ ٣٥).\n(^١٠) هو الثوب المصبوغ بـ \"العصفر\". شرح مسلم للنووي (١٤/ ٥٤).\nو\"العُصْفُر\" نباتٌ صيفي من الفصيلة المركبة أنبوبِيَّةُ الزهر، يستعمل زهره تابلًا، ويستخرج منه صبغ أحمر يصبغ به الحرير ونحوه. المعجم الوسيط (٢/ ٦٠٥).\n(^١١) سيتكرر الحديث من طريق محمد بن عمرو المذكور في السند برقم (١٨٧٢) و(١٨٧٧).","vol":"5","page":144},{"text":"١٨٥٩ - حدثنا الحسن بن عَفَّان (^١)، قال: ثنا ابن نُمَيْر (^٢)، قال: ثنا\n⦗١٤٧⦘ الأعمش، عن سعد بن عُبَيْدةَ (^٣)، عن المُستَوْرد بن الأَحْنَف (^٤) عن صِلَةَ بن زُفَر (^٥)، عن حُذَيْفَة قال: \"صلَّيْتُ مع النبي ﷺ ليلة فافتتح \"البقرة\"، فقرأ (^٦) …، -وذكر الحديث- وقال فيه: \"ثم ركع، فجعل يقول: \"سبحان ربي العظيم\"، فكان ركوعُه نحوًا من قيامه، ثم رفع رأسه فقال: \"سمع الله لمن حمده\" ثم قام طويلًا قريبَ (^٧) مما ركع (^٨) \" (^٩).\n_________\n(^١) هو: الحسن بن علي بن عفان العامري الكوفي.\n(^٢) هو: عبد الله بن نمير الهمداني، أَبو هشام الكوفي. و\"ابن نمير\" هو موضع الالتقاء مع =\n⦗١٤٧⦘ = الإمام مسلم، وسبق بطوله في (ح / ١٨٤١) فراجعه.\n(^٣) هو السُّلَمِيُّ، أَبو حمزة الكوفِي.\n(^٤) (ك ١/ ٣٩٨).\n(^٥) العبسي الكوفي.\n(^٦) \"فقرأ\" لم يرد في (ل) و(م).\n(^٧) كذا في النسخ المتوفرة [الهندية، والتركية، والمصرية، والطاشقندية]، وعند الإمام مسلم في الصحيح (١/ ٥٣٧) وكذلك أحمد في المسند (٥/ ٣٩٧) (٢٢٨٥٨) -من طريق ابن نمير نفسه- بهذا السند بلفظ: \"قريبًا مما ركع\"، وهو الصحيح لوقوعه صفة لـ (طويلًا)، وعند النسائي (٣/ ٢٢٦) -من طريق ابن نمير نفسه- بلفظ: \"فكان قيامه قريبا من ركوعه\".\n(^٨) في (م): \"مما يركع\" والمثبت أحرى بالصواب.\n(^٩) تقدم الحديث عند المصنف برقم (١٨٤٠)، ولكن لم يسق هناك ما يتعلق بالركوع والقيام منه.","vol":"5","page":146},{"text":"١٨٦٠ - حدثنا العُطارِدِي (^١) قال:\n⦗١٤٩⦘ ثنا ابن فُضَيْلٍ (^٢)، عن الأعمش (^٣)، عن سَعْد بن عُبَيْدَة، عن (^٤) صِلَةَ بن\n⦗١٥٠⦘ زُفر، عن حُذَيْفَةَ قال: \"صليْتُ مع النبي ﷺ فافتتح \"البقرة\" فقلتُ: يريد المائة، فجاوز، فقلتُ يريد أن يقرأَها في ركعتين، فجاوز، فقلتُ: يختِمُها، فختمَها، ثم افتتح \"النساء\"، ثم افتتح \"آل عمران\"، فقرأها، ولا يمرُّ على تسبيح ولا تكبير ولا استغفار إلا وقف. قال: ثم ركع فجعل يقول: \"سبحان ربي العظيم\" نحوًا من قيامه، ثم رفع رأْسَه فقام ساعةً، ثم سجد فجعل يقول: \"سبحان ربي الأعلى\"، فجعل في السجود نحو ركوعه (^٥)، ثم صنع في الأخرى مثل ذلك\".\n_________\n(^١) هو: أحمد بن عبد الجبار بن محمد بن عمير بن عُطَارِد العطاردي، أَبو عمر الكوفي.\nقال أَبو حاتم الرازي: \"ليس بقوي\". وقال ابنه: \"كتبت عنه وأمسكت عن التحديث =\n⦗١٤٨⦘ = عنه لما تكلم الناس فيه\". [الجرح والتعديل (٢/ ٦٢]. وقال محمد بن عبد الله الحضرمي (مطين): \"كان يكذب\". وقال الحكم (أَبو عبد الله): \"ليس بالقوي عندهم، تركه أَبو العباس أحمد بن محمد بن سعيد -يعني: ابن عقدة-\". وقال ابن عدي في الكامل (١/ ١٩١): \"رأيت أهل العراق مجمعين على ضعفه\". وقال: \"ولا يعرف له حديث منكر، وإنما ضعفوه أنه لم يلق من يحدث عنهم\". (الكامل) له (١/ ١٩١) وقال أَبو عبيدة السِّري بن يحيى ابن أخي هناد: \"ثقة\". [تاريخ بغداد (٤/ ٢٦٤)].\nقلت: خلاصة ما جُرِحَ به المترجمُ هو ما أشار إليه ابن عدي في كلامه السابق، وقد دافع عنه الخطيب في تاريخه (٤/ ٢٦٤ - ٢٦٥) بعد سرد الأقوال السابقة وغيرها، وردَّ على مطين في نسبته الكذب إلى العطاردي بأدلة قوية، وانتهى إلى أن الجرح فيه متوجّه إلى أنه لم يسمع ممن حدث عنهم بل حدث من كتب والده.\nوأطال نفَسَه في إثبات سماعه ممن حدث عنهم، وأنه بريء من هذه التهمة.\nودافع عنه الحافظ الذهبي أيضًا، وأول كلام الحضرميِّ (مطين) واستروح إلى إمكانية لقائه بالذين يحدث عنهم. [السير (١٣/ ٥٥ - ٥٧)].\nفالرجل ليس ممن يكذب، على أن الضعفَ ليس بمدفوع عنه للأقوال السابقة.\nوهو كما قال الدارقطني: \"لا باس به، قد أثنى عليه أَبو كريب، واختلف فيه شيوخنا، ولم يكن من أصحاب الحديث\". سؤالات حمزة بن يوسف السهمي (١٦٣)، (ص ١٥٧)، وانظر: سؤالات الحاكم (ص ٨٦، ٨٧، ٢٨٩)، تهذيب الكمال (١/ ٣٧٨ - ٣٨٣).\nوقال الحافظ: \"ضعيف، وسماعه للسيرة صحيح، من العاشرة، لم يثبت أن أبا داود أخرج له\" (٢٧٢ هـ). التقريب (ص ٨١).\n⦗١٤٩⦘ = و\"العُطاردي\" -بضم العين وفتح الطاء وكسر الراء والدال المهملات- نسبة إلى \"عطارد\" وهو اسم لبعض أجداد المنتسب إليه. الأنساب (٤/ ٢٠٨)، اللباب (٢/ ٣٤٥).\n(^٢) هو: محمد بن فضيل بن غزوان الضبي مولاهم، أَبو عبد الرحمن الكوفي-.\n(^٣) هنا موضع الالتقاء.\n(^٤) الأكثرون من أصحاب الأعمش يروون عن سعد، عن المستورد، عن صلة، وهم:\n١ - عبد الله بن نمير: عند المصنف برقم (١٨٤١) و(١٨٥٩)، ومسلم (٧٧٢)، والنسائي (٣/ ٢٢٥ - ٢٢٦)، (٢/ ١٧٦).\n٢ - أَبو معاوية (محمد بن خازم): عند مسلم (٧٧٢) وأحمد (٥/ ٣٨٤) (٢٢٧٥٠) وابن ماجه (١٣٥١) والنسائي (٢/ ١٩٠).\n٣ - جرير (ابن حازم): عند مسلم (٧٧٢)، (٧٧٣).\n٤ - شعبة: عند أحمد (٥/ ٣٨٢)، (٥/ ٣٩٤)، (٥/ ٣٩٨)، وأبي داود (٨٧١) (١/ ٥٤٣)، والترمذي (٢٦٢ (٢/ ٤٨) والدارمي (١٢٨٠) (١/ ٣١٨) وابن حبان (٢٦٠٤) و(٢٦٠٥) (٦/ ٣٣٨ - ٣٤٠) وغيرهم.\n٥ - طلحة بن يزيد: عند النسائي (٢/ ١٧٧) مقرونا بحذيفة، وعند الترمذي بلفظ: قال (أي: الأعمش): سمعتُ سعدَ بن عُبَيْدَة يحدّث عن المستورد عن صلة.\nوقد خالف ابنُ فضيل جميع هؤلاء، فأسقط الواسطة بين سعد وصلة، وقد تابعه على ذلك الثوري عند عبد الرزاق في مصنفه (٢٨٧٥) (٢/ ١٥٥) وعنه أحمد في المسند (٥/ ٣٨٩) (٢٢٨٠٠) مختصرا. ولكن الأعمش في طريق عبد الرزاق يروي عن صلة مباشرة وهو عن حذيفة، وأحسب أن هذا خطأ من الناسخ والصحيح إثبات سعد بن عُبَيْدَة كما في المسند. =\n⦗١٥٠⦘ = ولم أطلع على أن سعدا يروي عن صلة في (تهذيب الكمال) … إلا أن صلة في طبقة شيوخ سعد -وعلى مصطلح الحافظ في \"التقريب\": سعد من الثالثة، وصلة من الثانية، كما أن المستورد أيضًا من الثانية، وثلاثتهم تابعيون، وليس ببعيد أن يروي سعد عن صلة مباشرة، وعلى هذا تكون رواية الأكثرين من قبيل المزيد في متصل الأسانيد.\nوإلا ففي طريق المصنف انقطاع، ويحتمل أن يكون \"المستورد\" قد سقط من الناسخ، وصنيع الحافظ في \"الإتحاف\" (٤/ ٢٢٤) يؤيده، إذ ساق هناك إسناد ابن فضيل مساق إسناد ابن نمير (ح / ١٨٥٩)، ولم يشر إلى ما سبق من التفصيل. والله تعالى أعلم.\n(^٥) في الأصل (نحو في ركوعه) ولفظة (في) مطموسة في الأصل، وهي ظاهرة في (ط).","vol":"5","page":147},{"text":"١٨٦١ - حدثنا عبد الله بن محمد أَبو حُمَيْد المِصِّيْصِيُّ، قال: ثنا حَجَّاج (^١)، عن ابن جريج (^٢)، قال: سمعتُ. . . . . . . . . . . . . ..\n⦗١٥١⦘ ابنَ (^٣) أبي مُليْكة يحدِّثُ عن عائشةَ قالت: \"فَقَدْتُ رسولَ الله ﷺ ليلةً،\n⦗١٥٢⦘ فظننتُ أنه قد ذهب إلى بعض نسائه، فتجسَّسْتُ (^٤) ثم رجعتُ فإذا هو ساجدٌ أو راكعٌ يقول: \"سبحانك وبحمدك لا إله إلا أنت\" قالت: فقلتُ: بأبي [أنت] وأمّي، إنّي لفي شأن، وإنّك لفي شأن\" (^٥).\n_________\n(^١) هو: ابن محمد الأعور المصيصي.\n(^٢) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\nوعبد الملك هو موضع الالتقاء هنا، رواه مسلم عن: =\n⦗١٥١⦘ = ١ - الحسن بن علي الحلواني.\n٢ - ومحمد بن رافع -كلاهما عن عبد الرزاق، عن ابن جريج، به، نحوه بأطول مما عند المصنف [الصحيح (١/ ٣٥١ - ٣٥٢) -كتاب \"الصلاة\"، باب ما يقال في الركوع والسجود- برقم (٤٨٥)].\n(^٣) كذا في النسخ الأربعة، وعند الإمام مسلم في الموضع السابق والنسائي (٢/ ٢٢٣) من طريق حجاج الأعور نفسه أن ابن جريج يروي عن عطاء، عن ابن أبي مليكة، والحديث عند عبد الرزاق في \"مصنفه\" -شيخ شيخي الإمام مسلم في صحيحه- بأطول مما عند المصنف والإمامِ مسلم، (٢/ ١٦٠) (٢٨٩٨) وفيه تصريح من عطاء بسماعه عن ابن أبي مليكة.\nقال الدارقطني في العلل (٥/ ٨٨ / أ) -مخطوط- لما سئل عن هذا الحديث: \"يرويه ابن جريج، واختلف عنه:\n١) فرواه محمد بن بكر البرساني ومكي بن إبراهيم، عن ابن جريج، عن ابن أبي مليكة، عن عائشة.\n٢) وخالفهم حجاج وعبد الرزاق: روياه عن ابن جريج عن عطاء، قال: أخبرني ابن أبي مليكة، عن عائشة، وكذلك قال أَبو الأشعث عن البرساني\".\nوالذي يستخلص من قول الدارقطني: أن حجاجا ذكر عطاءا، ولم يُختلف على حجاج، فيرِدُ احتمال الأمرين، فيكون طريق المصنف مرجوحا، إلا أن يقال بالاختلاف على حجاج أيضًا، وأنَّ عبد الله المصيصي يوافق مكيا والبرساني، إلا أنه لا يخلو من علة، والله أعلم بالصواب.\nولا شك أن ابنَ جريج كثير الرواية عن ابن أبي مليكة، فيحتمل أن يكون قد سمعه منه مباشرة، بعد ما حدثه عنه عطاء. =\n⦗١٥٢⦘ = و\"ابن أبي مليكة\" هو: عبد الله بن عبيد الله بن عبد الله بن أبي مليكة -بالتصغير-، يقال: اسم أبي مليكة: زهير، التميمي المدني، أدرك ثلاثين من الصحابة، \"ثقة فقيه\" (١١٧ ـ). ع. تهذيب الكمال (١٥/ ٢٥٦ - ٢٥٩)، التقريب (ص ٣١٢).\n(^٤) كذا في الأربعة (ط، ش، م، ل)، وفي صحيح مسلم بالحاء المهملة، ومعنى \"التجسس\": البحث عن باطن أمور الناس، وأكثر ما يقال في الشر، وقيل: معناه -وكذلك \"التحسس\" بالحاء المهملة- واحد في تطلب معرفة الأخبار. غريب الخطابي (١/ ٨٣، ٨٤)، مشارق الأنوار (١/ ١٦٠)، النهاية (١/ ٢٧٢).\n(^٥) \"إني لفي شأن\" تعني من أمر الغيرة، و\"إنك لفي شأن\" تعني: من نَبْذِ مُتْعة الدنيا والإقبال على الله ﷿. إكمال إكمال المعلم للأبي (٢/ ٣٧٦).","vol":"5","page":150},{"text":"١٨٦٢ - حدنَنا الحسن بن عَفَّان [العامري] (^١)، قال: ثنا أَبو أسَامة (^٢)، عن عبيد الله بن عمر (^٣)، عن محمد بن يحيى بن حَبَّان (^٤)، عن عبد الرحمن\n⦗١٥٣⦘ الأعرج، عن أبي هريرة، عن عائشة قالت: \"فقدتُ النبيَّ ﷺ ذات ليلةٍ، فلمستُ (^٥) المسجدَ، فإذا هو ساجد (^٦)، وقدماه منصوبتان، وهو يقول: أعوذ برضاكَ من سَخَطِكَ، وأعوذ بمعافاتك من عقوبتك، وأعوذ بك (^٧) منك، لا أحصي ثناءً عليك، أنت كما أثنيتَ على نفسِك\" (^٨).\n_________\n(^١) من (ل) و(م). وهو: الحسن بن علي بن عفان العامري.\n(^٢) هو: حماد بن أسامة القرشي مولاهم. وهنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن أبي بكر بن أبي شيبة، عن أبي أسامة بنحوه [الصحيح (١/ ٣٥٢)، كتاب \"الصلاة\"، باب: \"ما يقال في الركوع والسجود\" برقم (٤٨٦).].\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب العُمري المدني، أَبو عثمان. \"ثقة ثبت … \". (بضع و١٤٠ هـ). ع. تهذيب الكمال (١٩/ ١٢٣ - ١٣٠)، التقريب (ص ٣٧٣).\n(^٤) \"حبان\" -بفتح المهملة وتشديد الموحدة- ابن منقذ الأنصاري المدني. \"ثقة فقيه\" =\n⦗١٥٣⦘ = (١٢١ هـ). ع. تهذيب الكمال (٢٦/ ٦٠٥ - ٦٠٧)، توضيح المشتبه (٢/ ١٦٣)، التقريب (ص ٥١٢).\n(^٥) \"فلمست\" ساقطة من (ل)، وفي (م): \"فذهبت\"، وفي (ح/١٩٣٠) كلها متفقةٌ على المُثْبَتِ، وراجع التعليق هناك.\n(^٦) في (م) زيادة: \"أو راكع\"، وهو خطأ بدليل ما بعده: \"وقدماه منصوبتان\"، وهو في سنن أبي داود (٨٧٩) (١/ ٥٤٧) والنسائي (٢/ ٢١٠) -كلاهما من طريق عبدة بن سليمان، عن عبيد الله، به، أيضًا بالجزم بالسجود فقط.\nوسيتكرر الحديث عند المصنف برقم (١٩٣٠) بنفس الطريق والمتن، وليس هناك هذا الاختلاف.\n(^٧) \"بك\" ساقط من (م) هنا، وفي (ح / ١٩٣٠) كالنسخ الأخرى.\n(^٨) سيأتي الحديث -كما سبقت الإشارة- برقم (١٩٣٠) أيضًا بنفس الطريق والمتن، وقد صرح أَبو أسامة بالتحديث هناك.","vol":"5","page":152},{"text":"<span data-type='title' id=toc-315>باب إيجابِ تعظيم الربِّ ﷿ في الركوع، والاجتهاد في الدعاء في السجود، وحظر القراءةِ في الركوع والسجود</span>","vol":"5","page":154},{"text":"١٨٦٣ - حدثنا ابنُ أبي مَسَرَّة (^١)، قال: ثنا الحميديُّ (^٢)، قال: ثنا سفيان (^٣)، قال: حدثني سُلَيْمانُ بن سُحَيْم (^٤) -مولى آل (^٥) عبَّاس- قال:\n⦗١٥٥⦘ أخبرني إبراهيمُ بن عبد الله بن مَعْبد (^٦)، عن أبيه (^٧)، عن ابن عباس قال: \"كشف رسولُ (^٨) الله ﷺ (^٩) السِّتارة (^١٠)، والناس خلف أبي بكر [﵁] (^١١) صفوف، فقال (^١٢): \"أيها الناس إنه لم يَبْقَ من مُبَشِّرَات\n⦗١٥٦⦘ النبوة إلا الرؤيا الصالحة (^١٣)، يراها المسلمُ، أو تُرى له، ألا إنّي نُهِيتُ أن أقرأ راكعًا أو ساجدًا، فأمّا الركوعُ فعظِّموا فيه الربَّ (^١٤)، وأمّا السجود فاجتهدوا في الدعاء، فَقَمِنٌ (^١٥) أن يُّستجابَ لكم\".\nقال الحميدي: قال سفيان: (أفادنيه زياد بن سعد (^١٦) قبل أن أسمعه)، فقلتُ: أُقْرِئهُ منك السلام؟ فقال: نعم، فأَقْرأتهُ السلامَ، وسألته عنه (^١٧).\n_________\n(^١) هو: عبد الله بن أحمد بن أبي مسرَّة، أَبو يحيى المكي.\n(^٢) هو: عبد الله بن الزبير بن عيسى القرشي الأسدي المكي.\n(^٣) هو: ابن عيينة، وهنا موضع الالتقاء مع الإمام مسلم، رواه عن كل من:\n١ - سعيد بن منصور ٢ - وأبي بكر بن أبي شيبة ٣ - وزهير بن حرْب ثلاثتهم عن ابن عيينة به نحوه. كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، برقم (٤٧٩)، (١/ ٣٤٨).\n(^٤) أَبو أيوب المدني، (م، د، س، ق) مولى لبني كعب بن خزاعة، وقيل: مولى آل حنين (وحنين مولى العباس بن عبد المطلب، كان غلام النبي ﷺ فوهبه للعباس، فأعتقه)، مات في خلافة المنصور، عده الحافظ من \"الثالثة\". وقد فرق ابن حبان بين مولى خزاعة ومولى آل حنين، فذكر الأول في التابعين من ثقاته (٤/ ٣١٠)، والثاني في أتباع التابعين (٦/ ٣٨٣)، وردَّه الحافظ في \"التهذيب\" (٤/ ١٦٩).\nوسليمان هذا قد وثقه النسائي، وابن سعد، وأحمد بن صالح. وقال أحمد: \"ليس به بأس\". انظر: طبقات ابن سعد (ص ٣٣١) -الجزء الذي حققه زياد منصور-، طبقات خليفة (ص ٢٦٥)، التاريخ الكبير للبخاري (٤/ ١٧)، الجرح (٤/ ١١٩)، ثقات ابن شاهين (ص ١٤٨)، الأسامي والكنى (١/ ٢٨٦)، الجمع لابن القيسراني (١/ ١٨٤)، تهذيب الكمال (١١/ ٤٣٣ - ٤٣٥)، التقريب (ص ٢٥١).\n(^٥) هكذا في الأصل و(ط، س) والمطبوع، والسنن الكبرى للبيهقي (٢/ ٨٨) -حيث =\n⦗١٥٥⦘ = روى الحديث من طريق بشر بن موسى، عن الحميدي، به.\nوفي (ل) و(م) كذلك في مسند الحميدي المطبوع (٤٨٩) (١/ ٢٢٨): \"مولى ابن عباس\" والأول أدق، لأن حنينًا مولى العباس وقد أعتقه، والمصادر القديمة المتقدمة مطبقة على هذا: إلا ما ورد في تهذيب الكمال وفروعه من نسبة ولاء حنين إلى ابن عباس.\nوالأمر في ذلك سهل، وبما أن حنينًا كان مولاهم نُسب ولاء سليمان إلى آل عباس.\n(^٦) ابن عباس بن عبد المطلب الهاشمي المدني. \"صدوق من الثالثة\" (م د س ق).\nتهذيب الكمال (٢/ ١٣٠)، التقريب (ص ٩١).\n(^٧) عبد الله بن مَعبد بن العباس العباسي المدني. \"ثقة قليل الحديث، من الثالثة\". [م د ن ق حديثًا واحدًا فقط، وهو هذا الحديث]. تهذيب الكمال (١٦/ ١٦٥ - ١٦٧)، التقريب (ص ٣٢٤).\n(^٨) هكذا في الأصل و(ط، س) ومسند الحميدي المطبوع والكبرى للبيهقي (٢/ ٨٨)، وفي (ل) و(م): \"النبي ﷺ\".\n(^٩) (ك ١/ ٣٩٩).\n(^١٠) \"الستارة\": -بكسر السين-، وهي: الستر الذي يكون على باب البيت والدار.\nشرح مسلم للنووي (٤/ ١٩٧).\n(^١١) من (ل) و(م) ولم يرد -كما في الأصل- في مسند الحميدي المطبوع والكبرى للبيهقي.\n(^١٢) قال الأبيُّ: \"الأظهر أنه قال بعد إحرامهم\". [شرحه لمسلم (٢/ ٣٦٩).] وتابعه السنوسي في شرحه (٢/ ٢٦٩).\n(^١٣) يريد: لانقطاعها بموته ﷺ ويعني بـ \"الصالحة\": \"الملائمة\" لا: الصادقة؛ لأن الصادقة قد تكون مؤلمة، وذلك لقوله: \"من المبشرات\" لأن التبشير إنما يكون بالمحبوب. شرح الأبي (٢/ ٣٧٠)، والسنوسي (٢/ ٣٧٠).\n(^١٤) أي: سبحوه ونزهوه ومجدوه. [شرح النووي لمسلم (٤/ ١٩٧).]\n(^١٥) أي: جدير خليق. وفيه ثلاث لغات: بفتح الميم وكسرها، فمن فتح فهو عنده مصدر لا يثنى ولا يجمع، ومن كسر فهو وصف يثنى ويجمع، واللغة الثالثة: \"قمين\" بزيادة الياء وفتح القاف وكسر الميم. غريب الحديث لأبي عبيد (٢/ ١٩٧)، مشارق الأنوار (٢/ ١٨٥، ١٨٦)، النهاية (٤/ ١١١)، شرح النووي (٤/ ١٩٧).\n(^١٦) ابن عبد الرحمن، الخراساني، نزيل مكة، ثم اليمن. \"ثقة ثبت\". تهذيب الكمال (٩/ ٤٧٤ - ٤٧٦)، التقريب (ص ٢١٩).\n(^١٧) الحديث في مسند الحميدي (٤٨٩)، (١/ ٢٢٨). وفيه: \"قال سفيان: أخبرنيه زياد بن سعد قبل أن أسمعه، فقلت له: أقرأ سُلَيْمَ منك السلام؟ فقال: نعم، فلما قدمت المدينة أقريته [كذا] منه السلام، وسألته عنه\" .. (١/ ٢٢٩).\nو\"سليم\" هنا مرخم من \"سليمان\"، والصواب في \"أقرأ\": \"أقريء\" كما هنا، وهذا ما استظهره محقق \"مسند الحميدي\" فراجعه.","vol":"5","page":154},{"text":"١٨٦٤ - حدثنا الربيع بن سليمان (^١)، قال:\n⦗١٥٧⦘ ثنا الشافعي (^٢)، قال: أبنا سفيان، ح\nوحدثنا أَبو أمية، قال: ثنا أَبو نعيم (^٣) وسُريج (^٤)، ح\nوحدثنا إسحاق الدبري (^٥)، عن عبد الرزاق (^٦)؛ كلهم عن ابن عيينة، بإسناده، مثله، إلا أنه قال: \"قمن أن يستجاب لكم\" (^٧).\n_________\n(^١) ابن عبد الجبار المرادي، أَبو محمد المصري المؤذن، صاحب الشافعي. \"ثقة\" =\n⦗١٥٧⦘ = (٢٧٠ هـ). \"٤\". تهذيب الكمال (٩/ ٨٧ - ٨٩)، التقريب (ص ٢٠٦).\n(^٢) هو: الإمام محمد بن إدريس بن العباس بن عثمان بن شافع المطلبي، أَبو عبد الله المكي، نزيل مصر -رأس الطبقة التاسعة. (٢٠٤ هـ) \"خت ٤\". تهذيب الكمال (٢٤/ ٣٥٥ - ٣٨١)، التقريب (ص ٤٦٧).\nوالحديث في مسنده [مسند الشافعي] (١٦٩) (ص ٢٣٢ - ٢٣٣) من طريق المزني عنه بلفظ: \"فقمن أن يستجاب لكم\".\n(^٣) هو: الفضل بن دكين الكوفي.\n(^٤) هو ابن النُّعْمان بن مروان الجوهري.\nوتحرف في المطبوع من المستخرج (٢/ ١٧٠) إلى \"شريح\" وهو خطأ، ومشى عليه الشيخ شعيب الأرنؤوط في تخريجه للحديث نفسه في الإحسان (٥/ ٢٢٣).\n(^٥) وفي (ل) و(م): \"الدبري\" فقط.\n(^٦) والحديث في \"المصنف\" له (٢٨٣٩) (٢/ ١٤٥ - ١٤٦) بلفظ: \"فقمن أن يستجاب لكم\".\n(^٧) لعله يريد أن لفظهم \"قمن\" -بدون الفاء-، وقد أشرت سابقًا أن اللفظ في \"مسند الشافعي\" -برواية المزني- وكذلك في المصنف لعبد الرزاق بالفاء مثل لفظ الآخرين.\n[تخريج الحديث في الإحسان (٥/ ٢٢٢)].","vol":"5","page":156},{"text":"١٨٦٥ - حدثنا الصغاني [أبو بكر بن إسحاق] (^١) قال: حدثنا ابنُ\n⦗١٥٨⦘ أبي مريم (^٢)، قال: ثنا عبد العزيز بن محمد (^٣)، قال: ثنا سليمانُ بن سحيم (^٤)، عن إبراهيم بن عبد الله بن مَعْبد، عن ابيه، عن ابن عباس، \"أنّ رسول الله ﷺ رفع السِّتْرَ- وأبو بكر [﵁] (^٥) يَؤُمُّ الناس-، فقال: اللهم هل بلَّغتُ؟ اللهم هل بلَّغت؟ أيها الناس، إنه لم يَبْقَ بعدي (^٦) من مبشِّرات النبوة … \" -فذكر مثله-: \"فإنه قَمِنٌ أن يُستَجابَ لكم\" (^٧).\n_________\n(^١) من (ل) و(م).\n(^٢) هو: سعيد بن الحكم بن محمد بن سالم بن أبي مريم الجمحي مولاهم، أَبو محمد المصري.\n(^٣) ابن عبيد الدراوردي، أَبو محمد المدني.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن شيخه: يحيى بن أيوب، عن إسماعيل بن جعفر، عن سليمان به نحوه. كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، برقم (٤٧٩/ ٢٠٨)، (١/ ٣٤٨)، وفيه: \"ورأسه معصوب، في مرضه الذي مات فيه\".\n(^٥) من (ل) و(م).\n(^٦) كلمة (بعدي) زائدة على صحيح مسلم.\n(^٧) من فوائد الاستخراج:\nزيادة: \"وأبو بكر يؤم الناس\" وكلمة \"بعدي\" في سياق المصنف.","vol":"5","page":157},{"text":"١٨٦٦ - حدثنا يونس بن عبد الأعلى (^١)، قال: أبنا ابن وهب (^٢)،\n⦗١٥٩⦘ قال: أخبرني يونس (^٣) ح\nوحدثنا السُّلَمِي (^٤) وابنُ مُهِلّ [الصنعاني] (^٥)، قالا: ثنا عبد الرزاق (^٦)، عن معمر، كلاهما عن ابن شهاب (^٧)، قال: حدثني إبراهيم بن عبد الله بن حُنيْن، أن أباه حدثه أنه سمع علي بن أبي طالب [﵁] (^٨) قال: \"نهاني رسولُ الله ﷺ أنْ أقرأَ راكعًا و(^٩) ساجدًا \".\n_________\n(^١) ابن ميسرة الصَّدَفي، أَبو موسى البصري. ولم يرد في (ل) و(م): \"ابن عبد الأعلى\".\n(^٢) هو الإمام عبد الله بن وهب القرشي مولاهم، أَبو محمد المصري.\nوهنا موضع الالتقاء مع الإمام مسلم -في طريق يونس فقط- فقد رواه عن: أبي الطاهر وحرملة -كلاهما عن ابن وهب به نحوه. (١/ ٣٤٨) برقم (٤٨٠).\n(^٣) هو ابن يزيد الأيلي، أَبو يزيد.\n(^٤) هو: أحمد بن يوسف بن خالد الأزدي، أَبو الحسن النيسابوري، المعروف بحمدان.\n(^٥) من (ل) و(م) وهو محمد بن عبد الله بن مهِلّ بن المثنى الصنعاني.\nو\"مُهِلّ\": بضم الميم كسر الهاء، وتشديد اللام.\n(^٦) والحديث في مصنفه (٢٨٣٢) (٢/ ١٤٤).\n(^٧) هنا موضع الالتقاء مع الإمام مسلم -في طريق معمر- رواه عن: أبي الطاهر وحرملة -كلاهما عن ابن وهب، عن يونس، عن ابن شهاب، به، نحوه. (٤٨٠).\n(^٨) من (ل) و(م).\n(^٩) كذا في النسخ الأربعة (ك، ط، م، ل)، وعند مسلم بلفظ: \"أو ساجدًا\" بالشك، أو التنويع، وفي \"اللباس\" عند مسلم: (٣/ ١٦٤٨) برقم (٢٠٧٨/ ٣٠) بدون ذكر السجود.","vol":"5","page":158},{"text":"١٨٦٧ - حدثنا سليمانُ بن سيف (^١)، ثنا أبو علي الحنفي (^٢)،\n⦗١٦٠⦘ وعثمان بن عمر (^٣) ح\nوحدثنا إبراهيم بن مَرْزُوق (^٤)، قال: ثنا أَبو عامر (^٥) قالوا: ثنا داود بن قيس (^٦)، عن إبراهيم بن عبد الله بن حُنيْن، عن أبيه، عن ابنِ عباس، عن\n⦗١٦١⦘ علي بن أبي طالب [﵁] (^٧) قال: \"نهاني حِبِّي (^٨) ﷺ عن ثلاث (^٩) -لا أقول نهى الناس-: نهاني عن تَخَتُّمِ الذهبِ، وعن لبس القَسيّ، وعن المعصفر (^١٠) المفدمة (^١١)، ولا أقرأ ساجدًا ولا راكعًا\".\nوقال أَبو عامر: \"وأن أقرأ راكعًا و(^١٢) ساجدًا\" (^١٣).\n_________\n(^١) ابن يحيى بن درهم الطائي مولاهم.\n(^٢) هو: عبيد الله بن عبد المجيد البصري، (٢٠٩ ص) ع.\nقال ابن معين وأبو حاتم: \"ليس به بأس\" زاد أَبو حاتم: \"صالح\". ووثقه العجلي، والدارقطني، وذكره ابن حبان في ثقاته. وذكره العقيلي في ضعفائه، وأورد له حديثًا =\n⦗١٦٠⦘ = تفرد به، قال الحافظ: \"وليس بمنكر\"، كما نقل عن ابن معين قوله فيه: \"ليس بشيء\" (وراجع كلام محقق تاريخ الدارمي في هذه الرواية). ووثقه الذهبي، وقال الحافظ في \"الهدي\": \"من نبلاء المحدثين\"، وقال في \"التقريب\": \"صدوق، لم يثبت أنّ يحيى بن معين ضعفه\". تاريخ الدارمي (٦٤٤) (ص ١٧٨)، ثقات العجلي (١٠٦٢) (ص ٣١٨)، الجرح (٥/ ٣٢٤)، ضعفاء العقيلي (١١٠٥) (٣/ ١٢٣)، ثقات ابن حبان (٨/ ٤٠٤)، سؤالات البرقاني (٣١٩) (ص ٤٧)، تهذيب الكمال (١٩/ ١٠٤ - ١٠٧)، تهذيب التهذيب (٧/ ٣٤)، هدي الساري (ص ٤٤٤)، التقريب (ص ٣٧٣).\nو\"الحنفي\": -بفتح الحاء المهملة، والنون، وفي آخرها الفاء-، نسبة إلى بني حنيفة، وهم قوم أكثرهم نزلوا اليمامة. الأنساب (٢/ ٢٨٠)، اللباب (١/ ٣٩٦ - ٣٩٧).\n(^٣) ابن فارس العبدي البصري.\n(^٤) ابن دينار الأموي البصري، نزيل مصر.\n(^٥) هو: عبد الملك بن عمرو القيسي، أَبو عامر العقدي.\nوهو موضع الالتقاء، مع مسلم، رواه عن: زهير بن حرْب وإسحاق، قالا: أخبرنا أَبو عامر العقدي به نحوه. كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، (١/ ٣٤٩) برقم (٤٨٠/ ٢١٢).\n(^٦) هو الفراء الدباغ، أَبو سليمان القرشي مولاهم المدني. \"ثقة فاضل، من الخامسة\" (في خلافة أبي جعفر). (خت م ٤). تهذيب الكمال (٨/ ٤٣٩ - ٤٤٢)، التقريب (ص ١٩٩).\nوداود بن قيس موضع الالتقاء مع مسلم -في طريق الحنفي وعثمان- انظر ما قبله.\n(^٧) من (ل) و(م).\n(^٨) \"الحب\" -بالكسر-: المحبوب. النهاية (١/ ٣٢٦، ٣٢٧).\n(^٩) من هنا إلى قوله \"المفدمة\" لا يوجد في رواية مسلم.\n(^١٠) القسيّ والمعصفر تقدم تفسيرهما في (ح / ١٨٥٨).\n(^١١) وفي (ط) و(م): المقدمة -بالقاف- وهو تصحيف.\nو\"المفدم\" هو الثوب المشبع حمرة، كأنه الذي لا يقدر على الزيادة عليه لتناهي حمرته، فهو كالممتنع من قبول الصِّبغ.\nالنهاية لابن الأثير (٣/ ٤٢١)، وانظر: غريب الحديث لابن الجوزي (٢/ ١٨١).\n(^١٢) كذا في النسخ الأربعة (ك، ط، م، ل) بالواو فقط، وفي صحيح مسلم في هذه الرواية \"أو\".\n(^١٣) من فوائد الاستخراج:\nالزيادة في المتن، وقد أشرت إليها في مواضعها.","vol":"5","page":159},{"text":"١٨٦٨ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: ثنا أَبو أسامة (^٢)،\n⦗١٦٢⦘ عن الوليد بن كثير (^٣)، قال: حدثني إبراهيم بن عبد الله بن حُنيْن، [عن أبيه] (^٤)، أنه سمع علي بن أبي طالب [﵁] (^٥) يقول: \"نهاني رسول الله ﷺ عن قراءة القرآن وأنا راكع (^٦) أو ساجد\".\n_________\n(^١) أَبو جعفر الكوفي.\n(^٢) هو: حماد بن أسامة القرشي مولاهم، الكوفي.\nوهو موضع الالتقاء مع مسلم، رواه عن محمد بن العلاء، عن أبي أسامة به مثله.\n(١/ ٣٤٨، ٣٤٩) برقم (٤٨٠/ ٢١٠) في الكتاب والباب المذكورين في (ح/ ١٨٦٧).\n(^٣) هو القرشي المخزومي مولاهم، أَبو محمد المدني، سكن الكوفة.\n(^٤) في الأصل بدون ذكر أبيه، وهذا خطأ، والمثبت من (ل) و(م)، ونسخة (ط) مثل الأصل، إلا أنه قد استُدرك فيها في الهامش، والمطبوع (٢/ ١٧٢) مثل الأصل.\n(^٥) من (ل) و(م).\n(^٦) (ك ١/ ٤٠٠).","vol":"5","page":161},{"text":"١٨٦٩ - حدثنا عبد الرحمن بن بشر (^١)، قال: ثنا يحيى بن سعيد (^٢)، قال: ثنا ابنُ عجلان (^٣)، قال: ثنا إبراهيمُ بن عبد الله بن حُنَيْن، عن أبيه، عن ابنِ عباس، عن علي بن أبي طالب [﵁] (^٤)، قال: \"نهاني رسولُ الله ﷺ عن خَاتَم الذهب، وأن أقرأ وأنا راكعٌ -ولم يذكر السجودَ- ونهاني\n⦗١٦٣⦘ عن المعصْفَرِ، ونهاني عن لُبْسِ القَسيّ\" (^٥).\n_________\n(^١) ابن الحكم العبدي، أَبو محمد النيسابوري. \"ثقة\" (٢٦٠ هـ) وقيل: بعدها. (خ م د ق). تهذيب الكمال (١٦/ ٥٤٥ - ٥٤٨)، التقريب (ص ٣٣٧).\n(^٢) هو القطان، وهو موضع الالتقاء مع الإمام مسلم، رواه عن المقدّمي، عن القطان، به، ولم يسق متنه [ساق طريقه مقرونا بطريق كل من: نافع، ويزيد بن أبي حبيب، والضحاك، وأسامة ابن زيد، ومحمد بن عمرو، ومحمد بن إسحاق (١/ ٣٤٩)، برقم (٤٨٠/ ٢١٣) في الكتاب والباب المذكورين في (ح / ١٨٦٧)].\n(^٣) هو: محمد بن عجلان المدني.\n(^٤) من (ل) و(م).\n(^٥) من فوائد الاستخراج:\nساق أَبو عوانة متن هذه الطريق، بينما الإمام مسلم اكتفى بطرف منه.","vol":"5","page":162},{"text":"١٨٧٠ - حدثنا الربيع (^١)، قال: ثنا ابنُ وهب (^٢)، عن أسامة بن زيد (^٣)، عن إبراهيم بن عبد الله بن حُنَيْن، عن أبيه، عن على [﵁] (^٤)، أنه سمعه يقول: \"نهاني النبي ﷺ عن تَخَتُّم الذهب، وعن لُبْس المعصفرة (^٥)، والقَسِيِّ، والميَاثِر (^٦)، وعن قراءة القرآن وأنا راكع\".\n⦗١٦٤⦘ قال أسامة: \"فدخلت على عبد الله بن حُنَيْن -وهو في بيته يومئذ شيخٌ كبير، وعليه مِلْحَفَةٌ (^٧) معصفَرة كثيرة العُصْفُر- فسألتُه عن هذا الحديثِ، فقال عبد الله: سمعتُ عليًّا [﵁] (^٨) يقول: \"نهانى رسولُ الله ﷺ-ولا أقولُ: نهاكم- عن تختُّم الذهبِ، ولباس المعَصْفَرِ … \". وذكر الحديث، ولم يذكر السجود (^٩).\n_________\n(^١) ابن سليمان بن عبد الجبار المرادي، أَبو محمد المصري المؤذن.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن هارون بن سعيد الأيلي، عن ابن وهب، به.\nمقرونًا بالجماعة المذكورين في طريق القطان السابقة، (ح / ١٨٦٩).\n(^٣) هو الليثي مولاهم، أَبو زيد المدني.\n(^٤) من (ل) و(م).\n(^٥) في (ل) و(م) بدون التاء.\n(^٦) ورد تفسيره في رواية مسلم من طريق عاصم بن كليب، عن أبي بردة، عن علي ﵁، في اللباس\" (٣/ ١٦٥٩) برقم (٢٠٩٦) قال: \"وأما المياثر فشيء كانت تجعله النساء لبعولتهن على الرَّحل\"، كالقطائف الأُرجُوان\"، وأورده البخاري معلقًا عن عاصم بنحوه في: باب لبس القسي (١٠/ ٣٠٥، مع الفتح)، وفيه: \"مثل القطائف يصفونها\" وانظر شرحه في الفتح (١٠/ ٣٠٦).\nونقل الحافظ في الفتح (١٠/ ٣٠٦) عن الطبري بأنه قال: \"هو وطاء يوضع على سرج الفرس أو رحل البعير، كانت النساء تصنعه لأزواجهن من الأرجوان الأحمر ومن =\n⦗١٦٤⦘ = الديباج، وكانت مراكب العجم\". وقال أَبو عبيد: \"المياثر الحمر، كانت من مراكب العجم من حرير أو ديباج\". [غريب الحديث له: (١/ ١٣٩)].\nوالأرجوان المذكور في تفسير الميثرة هو: صبغ أحمر شديد الحمرة.\nوقال عياض: \"وهو الصوف الأحمر\". مشارق الأنوار (١/ ٢٦) وقيل غير ذلك، انظر: شرح النووي على مسلم (١٤/ ٤٢).\n(^٧) اللحاف والملحف والملحفة: اللباس فوق سائر اللباس من دثار البرد ونحوه.\nاللسان (٩/ ٣١٤)، المعجم الوسيط (٢/ ٨١٨).\n(^٨) من (ل) و(م).\n(^٩) من فوائد الاستخراج:\n١ - ساق المصنف متن هذه الطريق، بينما لم يسقه الإمام مسلم كاملًا.\n٢ - زيادة القصة -قصة دخوله على عبد الله- ويُستفاد من هذه القصة التأكد من الشيئين اللذين اختُلف فيهما في هذه الرواية، وهما: عدم ذكر ابن عباس، وعدم ذكر السجود، وراجع التفصيل بعد (ح / ١٨٧٩).","vol":"5","page":163},{"text":"١٨٧١ - حدثنا أحمد بن الفرج الحمصي (^١)، قال: ثنا ابن\n⦗١٦٥⦘ أبي فُدَيْكٍ (^٢)، قال: ثنا الضَحَّاكُ بن عثمان (^٣)، عن إبراهيمَ بن عبد الله بن حُنَيْنٍ، عن أبيه، عن ابن عباسٍ، عن علي [﵁] (^٤)، أنه (^٥) قال: \"نهاني النبيُّ ﷺ-ولا أقول: نهاكم- عن تختُّم الذهب، وعن لُبْسِ القَسِيِّ، وعن لُبْس المفَدّم من المعَصْفَرِ، وعن القراءة راكعًا\".\n_________\n(^١) ابن سليمان الكندي، أَبو عتبة، الحجازي، المؤذن لجامع حمص.\n(^٢) هو: محمد بن إسماعيل بن مسلم بن أبي فديك، [واسمه: دينار]، الديلى، أَبو إسماعيل المدني، مولى بني الديل.\n(^٣) ابن عبد الله بن خالد بن حزام الأسدي الحِزامي، أَبو عثمان المدني.\n(^٤) من (ل) و(م).\n(^٥) \"أنه\" ساقطة من (ل) و(م).","vol":"5","page":164},{"text":"١٨٧٢ - حدثنا محمدُ بن كثير (^١)، قال: ثنا سعيدُ بن حفص الحراني (^٢)، قال: ثنا يونُس بن راشد الحراني (^٣)،\n⦗١٦٦⦘ عن محمدِ بن عمرو (^٤)، عن إبراهيمَ بن عبد الله بن حُنَيْن، عن أبيه، أنه سمع عليًّا [﵁] (^٥) برحْبَة الكوفة يقول: \"نهاني رسولُ الله ﷺ-ولا أقول: نهاكم- عن تختُّمِ الذهب، وأَنْ أقرأَ وأنا راكعٌ، وعن لُبْسِ القَسِيّ، وعن المعَصْفَرِ المفدَّم\" (^٦).\n_________\n(^١) هو: محمد بن يحيى بن محمد بن كثير الحراني، الكلي، لقبه: لؤلؤ، أَبو عبد الله.\n(^٢) ابن عمرو بن نُفَيل -بالنون والفاء مصغر- النفيلي، أَبو عمرو الحراني \"صدوق، تغير في آخر عمره\" (٢٣٧ هـ) (س). لم يذكره صاحب \"الاغتباط\"، ولا \"الكواكب\" ولا \"نهاية الاغتباط\"، وقد ورد اسمه في ملحق أعده محقق \"الكواكب\" (ص ٤٦٦)، وذكر فيه قول أبي عروبة الحراني (الحسين بن محمد بن أبي معشر) (٣١٨ هـ): \"كان قد كبر، ولزم البيت، وتغير في آخر عمره\". تهذيب التهذيب (٤/ ١٦). ولم يتعرض لتحديد الآخذين عنه قبل تغيّره أو بعده، ولعل ذلك لعدم وصول أمره إلى حد الاختلاط، أو لعدم تمدُّد عمره كثيرًا بعد التغيّر المشار إليه، والله تعالى أعلم. تهذيب الكمال (١٠/ ٣٩٠ - ٣٩١)، التقريب (ص ٢٣٤).\nو\"الحراني\" نسبة إلى \"حران\" بلدة من الجزيرة. الأنساب (٢/ ١٩٥)، معجم البلدان (٢/ ٢٧١).\n(^٣) هو الجزري أَبو إسحاق، قاضي حران، (د). =\n⦗١٦٦⦘ = قال أَبو زرعة: \"لا بأس به\". وقال أَبو حاتم: \"كان أثبت من عتاب بن بشير، يكتب حديثه\". وذكره ابن حبان في الثقات\". وقال البخاري: \"يقال: كان مرجئًا\". وقال النسائي: \"كان داعية\". وقال الذهبي في \"الكاشف\": \"صدوق\". وقال الحافظ: \"صدوق، رمي بالإرجاء، من الثامنة\".\nوقول الحافظ أقرب إلى تلخيص الأقوال فيه.\nانظر: تاريخ البخاري الكبير (٨/ ٤١٢)، الجرح (٩/ ٢٣٩)، ثقات ابن حبان (٩/ ٢٨٩)، تهذيب الكمال (٣٢/ ٥٠٧ - ٥٠٨)، الكاشف (٢/ ٤٠٣)، تهذيب التهذيب (١١/ ٣٨٦)، التقريب (ص ٦١٣).\n(^٤) ابن علقمة بن وقاص الليثي المدني، تقدم في (ح / ١٨٥٨)؛ حيث إن المصنف أخرج هذا الحديث هناك من طريق النضر بن شميل، عنه.\nوهنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن كل من:\n١ - يحيى بن أيوب. ٢ - قتيبة. ٣ - وابن حُجْر.\nثلاثتهم عن إسماعيل بن جعفر، عن محمد بن عمرو بن علقمة، به، مقرونًا برواية الجماعة المذكورين في (ح / ١٨٦٩). صحيح مسلم مع شرح النووي، (١/ ٣٤٩)، برقم (٤٨٠/ ٢١٣).\n(^٥) من (ل) و(م).\n(^٦) سبق وأن أخرج المصنف هذا الحديث من طريق النضر بن شميل، عن محمد بن عمرو بن علقمة هذا، برقم (١٨٥٨) ويروي عن المذكور هناك: النضر بن شميل =\n⦗١٦٧⦘ = -كما سبقت الإشارة إلى ذلك، ولم يرد في طريق النضر وصف \"المعصفر\" بـ \"المُفَدَّم\"، وسيأتي الحديث برقم (١٨٧٧).","vol":"5","page":165},{"text":"١٨٧٣ - حدثنا محمدُ بن كثير، قال: ثنا عبد العزيز بن يحيى (^١)، عن محمد بن سلمة (^٢)، عن محمد بن إسحاق (^٣)، عن إبراهيم بن عبد الله بن حنين، عن أبيه، عن علي [﵁] (^٤)، بنحوه.\n_________\n(^١) ابن يوسف البكّائي، أَبو الأصبغ الحرّاني (٢٣٥ هـ) (د س).\nوثقه أَبو داود. وقال أَبو حاتم: \"صدوق\". وذكره ابن حبان في \"الثقات\" وقال ابن عدي: \"لا بأس برواياته\". وقال الذهبي في \"الكاشف \": \"ثقة\". وقال الحافظ: \"صدوق ربما وهم\".\nولعل الأحسن أن يقتصر على \"صدوق\" فقط، على قول أبي حاتم مع تشدده.\nانظر: الجرح والتعديل (٥/ ٤٠٠)، ثقات ابن حبان (٨/ ٣٩٧)، الكامل (٥/ ٢٩٢)، تهذيب الكمال (١٨/ ٢١٥ - ٢١٨)، الكاشف (١/ ٦٥٩)، التقريب (ص ٣٥٩).\n(^٢) ابن عبد الله الباهلي مولاهم، الحراني. \"ثقة\" (١٩١ هـ) على الصحيح. (ر م ٤).\nتهذيب الكمال (٢٥/ ٢٨٩ - ٢٩١)، التقريب (ص ٤٨١).\n(^٣) ابن يسار، أَبو بكر المطَّلبي مولاهم المدني.\n(^٤) من (ل) و(م).","vol":"5","page":167},{"text":"١٨٧٤ - حدثنا محمد بن كثير الحراني، قال ثنا النفيلي (^١)، قال: ثنا حاتم بن إسماعيل (^٢)، قال:\n⦗١٦٨⦘ ثنا جعفر بن محمد (^٣)، عن محمد بن المنكدر (^٤)، عن ابن حنين (^٥)، عن علي [﵁] (^٦)، قال: \"نهاني النبيُّ ﷺ-ولا أقول: نهاكم- عن تختّم الذهب، وأن (^٧) أقرأ وأنا راكع، وعن لُبْس القَسِيّ، وعن المعصفر المفدّم … \"، مثله، ولم يذكر السّجود.\n_________\n(^١) هو: عبد الله بن محمد بن علي بن نفيل الحراني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة، عن حاتم، به، ولم يسق متنه، واكتفى بالإشارة إلى أنه لم يذكر السجود. الكتاب والباب السابقان (١/ ٣٤٩) بعد رقم =\n⦗١٦٨⦘ = (٤٨٠/ ٢١٣) مباشرة.\n(^٣) ابن علي بن الحسين بن علي بن أبي طالب الهاشمي، أَبو عبد الله المعروف بـ (الصادق)، \"صدوق، فقيه، إمام\" (١٤٨ هـ) (بخ م ٤). تهذيب الكمال (٥/ ٧٤ - ٩٧)، التقريب (ص ١٤١).\n(^٤) ابن عبد الله بن الهُدير -بالتصغير- التيمي، المدني. \"ثقة فاضل\"، (١٣٠ هـ) أو بعدها. ع. تهذيب الكمال (٢٦/ ٥٠٣ - ٥٠٩) التقريب (ص ٥٠٨).\n(^٥) هو: عبد الله بن حُنيْن الهاشمي، والد إبراهيم.\n(^٦) في (ل) و(م): \"رضي الله\" زادت (م) \"عنه\".\n(^٧) في الأصل و(ط) و(ل): \"وأنا\"، والمثبت من (م)، وهو الصحيح.","vol":"5","page":167},{"text":"١٨٧٥ - حدثنا الرَّبيعُ (^١) بن سليمان (^٢)، قال: ثنا شعيب بن الليث (^٣)، قال: ثنا اللّيث (^٤)، ح\n⦗١٦٩⦘ وحدثنا عبّاس (^٥)، قال: ثنا يونس بن محمد (^٦)، قال: ثنا اللّيث، عن يزيد بن أبي حبيب (^٧)، أنّ إبراهيم بن عبد الله بن حُنيْن [حدثه] (^٨)، أنّ أباه حدّثه، [أنه] سمع من عليّ [﵁] يقول: \"نهى النبيُّ ﷺ عن خاتَمِ الذَّهبِ، ولَبوس (^٩) القَسِيّ، والمعَصْفَر (^١٠)، وقراءةِ القرآن وأنا راكعٌ\"، ولم يذكر السُّجودَ.\n_________\n(^١) (ك ١/ ٤٠١).\n(^٢) هو المرادي.\n(^٣) ابن سعد الفهمي مولاهم، أَبو عبد الملك المصري.\n(^٤) الليث بن سعد هو موضع الالتقاء، رواه مسلم عن عيسى بن حماد المصري، عنه، به، ولم يسق متنه، ساق طريقه مع الجماعة المذكورين في (ح / ١٨٦٩).\n(^٥) هو ابن محمد بن حاتم الدوري، أَبو الفضل البغدادي.\n(^٦) ابن مسلم البغدادي، أَبو محمد المؤدب.\n(^٧) هو المصري، أَبو رجاء، واسم أبيه: سويد. \"ثقة فقيه، وكان يرسل\" (١٢٨ هـ) ع.\nانظر: المراسيل لأبي داود (ص ١٣٠)، المراسيل لابن أبي حاتم (ص ١٨٦)، تهذيب الكمال (٣٢/ ١٠٢ - ١٠٦)، جامع التحصيل (ص ٣٠١)، التقريب (ص ٦٠٠).\n(^٨) لفظة (حدثه) و(أنه) وجملة الترضي ليست في الأصل و(ط)، وأثبتها من: (ل) و(م).\n(^٩) اللبوس: الثياب والسلاح. اللسان (٦/ ٢٠٣).\n(^١٠) في (م) قلادة \"المفدم\" ولا أراه إلا مقحمًا، ولا يصح في حديث يزيد، فقد أخرجه النسائي في \"الصلاة\" (٢/ ١٨٩) باب: النهي عن القراءة في الركوع، وفي \"اللباس\" (٨/ ١٩١) باب: النهي عن لبس خاتم الذهب، وفيه (٨/ ٢٠٤) باب: ذكر النهي عن لبس المعصفر، عن عيسى بن حماد، عن الليث، به، وليس فيه ذكر المفدم.","vol":"5","page":168},{"text":"١٨٧٦ - حدثنا أَبو أميَّةَ، قال: ثنا وهب بن جرير [أَبو العباس] (^١)، عن شعبة (^٢)، عن\n⦗١٧٠⦘ أبي بكر بن حفص (^٣)، عن عبد الله بن حُنَيْن، عن ابنِ عبّاس، قال: \"نُهِيْتُ عن الثوب الأحمر، وخاتم الذهب، وأن أقرأ وأنا راكعٌ\".\nكذا (^٤) رواه غندر عن شعبة (^٥).\n_________\n(^١) من (ل) و(م).\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه عن عمرو بن علي، عن محمد بن جعفر، عن شعبة، به، بنحوه بذكر النهي عن القراءة في الركوع فقط، دون ذكر الثوب =\n⦗١٧٠⦘ = والخاتم، وبعدم ذكر علي ﵁ أصلًا في الإسناد. صحيح مسلم: (١/ ٣٥٠) برقم (٤٨١) كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود.\n(^٣) هو: عبد الله بن حفص بن عمر بن سعد بن أَبي وقاص الزهري، أَبو بكر المدني، مشهور بكنيته. \"ثقة، من الخامسة\" ع. تهذيب الكمال (١٤/ ٤٢٣ - ٤٢٤)، التقريب (ص ٣٠٠).\n(^٤) في (ل) و(م) \"وكذا\" وهذا التأكيد من المصنف يَرْمي إلى دفع توهُّم انفراد وهب بن جرير عن شعبة، به، بعدم ذكر علي ﵁ في الإسناد.\n(^٥) وصله مسلم -كما سبق عند موضع الالتقاء- ووصله أيضًا النسائي في \"اللباس\"، باب النهي عن لبس خاتم الذهب، (٨/ ١٩١)، عن محمد بن الوليد؛ والبخاري في \"التاريخ الكبير\" (١/ ٣٠٠) عن بيان، عن النضر، كلاهما، عن شعبة، به، بنحوه.\nوقفة:\nرجح الإمام الدارقطني في (تتبُّعه) (ص ٢٨٥) وقبله الإمامُ البخاريُّ في التاريخ الكبير (١/ ٣٠٠) عدم صحة ذكر ابن عباس هنا، وأن الحديث لعلي ﵄ ويبدو أنه هو الراجح، وأن الإمام مسلمًا لم يَسُقْ هذا الحديث إلا لبيان علته، وسيأتي لهذا الكلام مزيد شرح بعد (ح / ١٨٨٠)، وانظر: (بين الإمامين مسلم والدارقطني) (ص ١٥٣ - ١٥٤). وستأتي رواية مالك برقم (١٨٨٢)، وهي في الموطأ (١/ ٨٠).","vol":"5","page":169},{"text":"١٨٧٧ - حدثنا محمدُ بن كثير الحراني، قال: ثنا سعيدُ بن حفص الحراني، قال: ثنا يوسفُ [¬*] بن راشد الحَرَّاني، عن محمدِ بن عمرو، عن\n⦗١٧١⦘ إبراهيم بن عبد الله بن حُنَيْن، عن أبيه، أنه سمع عليًّا [﵁] (^١) برحبة الكوفة يقول: \"نهاني رسول الله ﷺ-ولا أقول: نهاكم- عن تختم الذهب، وأن (^٢) أقرأ وأنا راكع، وعن لبس القسي، وعن المعصفر المفدّم\" (^٣).\n_________\n(^١) من (ل) و(م).\n(^٢) في الأصل و(ل) و(م): \"وأنا أقرأ\"، والمثبت من (ط)، وهو الصحيح.\n(^٣) تقدم الحديث بسنده ومتنه برقم (١٨٧٢)، وهو مكرر له ولما سيأتي برقم (١٨٨٠) من طريق يزيد بن هارون، عن محمد بن عمرو.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوعة: (يوسف)، وهو خطأ، ولم أجده في شيء من نسخ الكتاب الخطية، وصوابه: (يونس)، وهو على الصواب في طبعة دار المعرفة، وكذا في نسخة كوبريللو: ٢/ ق ١٧/ أ، وخدابخش: ق ٤٠٠، وطشقند: ق ٢٦٤، وهو أبو إسحاق يونس بن راشد الجزري الحراني، قاضي حران، انظر: التاريخ الكبير للبخاري: ٨/ ٤١٥، تهذيب الكمال: ٣٢/ ٥٠٧.","vol":"5","page":170},{"text":"١٨٧٨ - حدثنا محمدُ بن كثير الحراني، ثنا عبد العزيز بن يحيى (^١)، قال: حدثني محمدُ بن سلمة، عن محمد بن إسحاق، عن إبراهيم بن عبد الله بن حُنيْن، عن أبيه، عن علي، بنحوه (^٢) (^٣).\n_________\n(^١) في (م) بعده: \"بمثله\" وبعده إلى آخر كلمة: \"بمثله\" بنهاية (ح / ١٨٧٩) ساقط من تلك النسخة.\n(^٢) الحديث مكرر لما سبق برقم (١٨٧٣).\n(^٣) في الأصل -فقط- هنا (ح) -علامة التحويل- وليست في (ل، ط). ولكون الأنسب عدمَ وجودها لم أُثبتها.","vol":"5","page":171},{"text":"١٨٧٩ - حدثنا أَبو داود الحراني، قال: ثنا عبد العزيز [بن يحيى] (^١)، بمثله.\n_________\n(^١) من (ل) فقط، وهو كذلك.","vol":"5","page":171},{"text":"١٨٨٠ - حدثنا عمَّارُ بن رَجَاء (^١)، قال: ثنا يزيدُ بن هارون (^٢)،\n⦗١٧٢⦘ قال: أبنا محمد (^٣)، عن إبراهيم بن عبد الله بن حُنيْن، عن أبيه، أنه سمع عليًّا -برحبة الكوفة- يقول: \"نهاني رسولُ الله ﷺ-ولا أقول: نهاكم- عن لبس القَسِيِّ، والمعَصْفَر، وعن التختُّمِ بالذهب، وعن قراءةِ القرآنِ وأنا راكع\" (^٤).\nرواه يزيدُ بن أبي حبيب (^٥)، والضحاكُ بن عثمان (^٦)، وأسامةُ بن زيد (^٧)، ومحمد بن عمرو (^٨)، ومحمدُ بن إسحاق (^٩)، كلُّ هؤلاء عن إبراهيم بن عبد الله بن حُنيْن، عن أبيه، عن عليى؛ إلا الضحاك وابنَ عجلان (^١٠)؛ فإنهما زادا \"عن ابن عباس (^١١) \" عن عليّ، عن النبي ﷺ، وقالوا:\n⦗١٧٣⦘ \"نهاني عن قراءة القرآن وأنا راكع\"، ولم يذكروا في روايتهم النهي عنها في السجود (^١٢).\n⦗١٧٤⦘ كما ذكر الزهريُّ (^١٣)، وزيدُ بن أسلم (^١٤) والوليدُ بن كثير (^١٥)، وداودُ بن قيس (^١٦) (^١٧).\n_________\n(^١) أَبو ياسر التغلبي الإستراباذي.\n(^٢) ابن زاذان، أَبو خالد الواسطي.\n(^٣) هو: ابن عمرو بن علقمة الليثي المدني.\n(^٤) سبق وأن أخرج المصنف حديث محمد بن عمرو:\nأ- برقم (١٨٥٨) من طريق النضر بن شميل، عن محمد بن عمرو.\nب- برقم (١٨٧٢) من طريق يونس بن راشد الحراني، عن محمد بن عمرو.\nج- برقم (١٨٧٧) من طريق يونس بن راشد الحراني، عن محمد بن عمرو أيضًا.\nوانظر تخريجه في (ح /١٨٧٢).\n(^٥) تقدم حديثه عند المصنف برقم (١٨٧٥).\n(^٦) تقدم حديثه عند المصنف برقم (١٨٧١).\n(^٧) تقدم حديثه عند المصنف برقم (١٨٧٠) ولم يرد في (ل) و(م): \"ابن زيد\".\n(^٨) تقدم حديثه عند المصنف بالأرقام: (١٨٥٨، ١٨٧٢، ١٨٧٧، ١٨٨٠).\n(^٩) تقدم حديثه عند المصنف برقم (١٨٧٣، ١٨٧٨).\n(^١٠) تقدم حديثه عند المصنف برقم (١٨٦٩).\n(^١١) وكذلك داود بن قيس، كما سبق في (ح / ١٨٦٦). =\n⦗١٧٣⦘ = وتابعهم عن إبراهيم رجل رابع وهو: عبد الحكيم بن عبد الله بن أَبي فروة كما في (العلل) للدارقطني (٣/ ٧٩) وهو (صُوَيْلِح) كما قاله الذهبي، وقال الدارقطني: \"مُقِلٌّ، يُعْتبَر به\". انظر: ضعفاء العقيلي (٣/ ١٠٣)، سؤالات البرقاني (٣١١)، ثقات ابن حبان (٧/ ١٣٨)، الميزان (٢/ ٥٣٧)، لسان الميزان (٤/ ٢٢٦).\nهذا، والجمهور من أصحاب إبراهيم ممن ذكرهم المصنف مع يزيد بن أبي حبيب، وكذلك: نافع والزهري وزيد بن أسلم، والوليد بن كثير، على عدم ذكر ابن عباس ﵁ في السند، وقد ساق المصنف أحاديثهم، خلا زيد بن أسلم، فسيأتي حديثُه برقم (١٨٨٢) ونافع، وحديثُه برقم (١٨٨٠).\nوتابعهم عن إبراهيم جماعةٌ آخرون، وهم:\n١ - إسحاق بن أبي بكر.\n٢ - الحارث بن عبد الرحمن بن أبي ذباب.\n٣ - شريك بن أبي نمر.\nانظر: التاريخ الكبير للبخاري (١/ ٢٩٩ - ٣٠٠)، العلل (٣/ ٧٨ - ٨٠)، الإلزامات والتتبع (ص ٢٨٤)، كلاهما للدارقطني.\n(^١٢) وتابعهم عن عبد الله بن حُنيْن كلٌّ من:\n١ - سعيد بن أبي سعيد المقبري [تاريخ بغداد ٧/ ٢٥].\n٢ - خالد بن معدان [النسائي في \"اللباس\" (٨/ ١٩٢)].\n٣ - محمد بن المنكدر [عند المصنف برقم (١٨٧٥) ورواه مسلم (١/ ٣٤٩).\nكما أن نافعًا وافقهم في عدم ذكر السجود، وروايته عند المصنف برقم (١٨٨٢) وأخرج البخاري روايته -بتوسُّع- في (تاريخه الكبير) (١/ ٢٩٩).\n(^١٣) تقدم حديثه عند المصنف برقم (١٨٦٦).\n(^١٤) (ك ١/ ٤٠٢). وزيد بن أسلم سيأتي حديثه عند المصنف برقم (١٨٨٤).\n(^١٥) تقدم حديثه عند المصنف برقم (١٨٦٨).\n(^١٦) تقدم حديثه عند المصنف برقم (١٨٦٧).\n(^١٧) لم يتابعهم عن عبد الله على ذكر السجود أحدٌ فيما اطلعت، وقد تابعهم عن ابن عباس: عبد الله بن الحارث بن نوفل، أخرجه عبد الله بن أحمد في زياداته على مسند أبيه (٨٢٩، ٩٣٩) (١/ ١٠٥، ١٠٧)، وانظر: علل الدارقطني (٣/ ٧٨).\nوقفة: يُلاحَظُ أن المصنف قد أولى الاختلافَ الواردَ في حديث علي ﵁ اهتمامًا بالغًا -تبعًا للإمام مسلم- والاختلاف في هذا الحديث وارد في السند والمتن، وإليك خلاصةً عنه، مع بيان الراجح في كلتا النقطتين:\nأولًا: الاختلاف في السند:\nوتمثَّل في ذكر عبد الله بن عباس ﵄ أو عدَمِه بين عبد الله بن حُنيْن وعلي بن أَبي طالب ﵁.\nفالأكثرون على عدم ذكره، وأن عبد الله بن حُنيْن يرويه عن علي ﵁ مباشرة وهم: نافع، والزهري، وزيد بن أسلم، والوليد بن كثير، ويزيد بن أبي حبيب، وأسامة بن زيد، ومحمد بن عمرو، ومحمد بن إسحاق.\nوكذلك: إسحاق بن أبي بكر، والحارث بن عبد الرحمن بن أبي ذباب، وشريك بن أبي نمر.\nوتابعهم عن عبد الله بن حُنيْن كلٌّ من: سعيد بن أبي سعيد المقبري [تاريخ بغداد ٧/ ٢٥] وخالد بن معدان [النسائي في \"اللباس\" ٨/ ١٩٢]، محمد بن المنكدر [عند مسلم (١/ ٣٤٩) والمصنف (١١٣)، موسى بن عبيْدَة الربذي [الترغيب والترهيب للأصفهاني (مخطوط) ١٩٦ /أ] ويحيى بن أبي كثير [التاريخ الكبير للبخاري ١/ ١٩٩]. =\n⦗١٧٥⦘ = كما تابعهم عن علي ﵁ كلٌّ من: عبيدة السلماني [النسائي ٢/ ١٨٧] والحارث بن عبد الله الأعور الكوفي [مصنف عبد الرزاق (٢٨٣٥) ٢/ ١٤٤]، ومحمد بن حنفية [المصدر السابق (٢٨٣٤) ٢/ ١٤٤]، والنعمان بن سعد [رواه عبد الله بن أحمد في زياداته على أبيه (١٣٣٠، ١٣٣٧)، (١/ ١٥٥)]، وأبو يعلى (٤١٦، ٤٢٠)، (١/ ٣٣١، ٣٣٣)، والبزار، كشف الأستار (٥٣٩)، (١/ ٢٦٢) وهو ضعيف، انظر: مجمع الزوائد (٢/ ١٢٧)].\nوخالفهم جماعةٌ فزادوا (ابنَ عباس) بين عبد الله بن حُنيْن وعلي بن أبي طالب، وهم: محمد بن عجلان، الضحاك بن عثمان، داود بن قيس، عبد الحكيم بن عبد الله بن أبي فروة، وتابعهم عن ابن عباس: عبد الله بن الحارث [المسند للإمام أحمد ١/ ١٠٥).\nالترجيح:\nوقد سلك النقاد مسلكين: الأول: الجمع، والثاني: الترجيح.\nأ- وممن اختار المسلك الأول:\n١ - يحيى بن سعيد القطان. ٢ - ابن عبد البر.\nقال الأخيرُ منهما -بعد سياقِه لرواية ابن عجلان ومن معه-: \"هكذا قال ابن عجلان، وداود بن قيس، والضحاك بن عثمان في هذا الحديث: عن إبراهيم، عن أبيه، عن ابن عباس، عن علي، فزادوا ذكر ابن عباس.\nوفي حديث ابن شهاب وغيره: أن عبد الله بن حُنيْن سمعه من علي.\nوقد يجوز أن يسمعه من ابن عباس عن علي، ثم يسمعه من علي.\nويجوز أن يسمعه منهما معًا.\nوقد ذكر علي بن المديني عن يحيى بن سعيد أنه كان يذهب إلى أن عبد الله بن حُنيْن سمعه من ابن عباس، ومن علي، ويقول: كان مجلسهما واحدًا وتحفظاه جميعًا\".\n٣ - واختار هذا المسلكَ -كذلك- النووي قائلًا: \" … وهذا اختلاف لا يؤثر في صحة الحديث، فقد يكون عبد الله بن حُنيْن سمعه من ابن عباس عن علي، ثم سمعه =\n⦗١٧٦⦘ = من علي نفسه. . .\" [شرحه لصحيح مسلم ٤/ ٢٠٠].\nب- واختار أكثر الأئمة مسلكَ الترجيح، فرجحوا رواية الزهري، ونافع، ومن معهم الذين أسقطوا ابن عباس من السند وهم:\n١ - الإمام البخاري في (تاريخه الكبير)، (١/ ٣٠٠)؛ فقد قال -بعد استعراضه للاختلاف المذكور-: \"ولم يصح فيه (ابنُ عباس)، وما روى مالك عن نافع أصح\" يشير بذلك إلى رواية الجمهور.\n٢ - الإمام أَبو حاتم؛ فقد سأله ابنُه عن هذا الاختلاف فقال: \" (لم يقُل هؤلاء الذين رووا عن أبيه: (سمعتُ عليًّا) إلا بعضُهم*، وهؤلاء الثلاثة مستورون، والزيادة مقبولة من ثقة، وابن عجلان ثقة، والضحاك بن عثمان ليس بالقوي، وأسامة لم يَرْض حتى روى عن إبراهيم، ثم روى عن عبد الله بن حنين نفسه، وأسامة ليس بالقوي\".\nثم قال ابنُ أبي حاتم: \"وقال أبي مرة أخرى: الزهري أحفظ\".\n٣ - الدارقطني، فقد أورد رواية ابن عجلان، وداود بن قيس، والضحاك في كتابه (التتبّع) (١٣٧) (ص ٢٨٤)، ثم قال: \"وقد خالفهم جماعة أحفظ منهم، وأعلى إسنادًا، وأكثر عددًا، منهم: نافع، والزهري … \"، وقال في (العلل) -بعد ذكره لرواية ابن عجلان ومن معه-: \"وخالفهم جماعة أكثر منهم عددًا … \" فذكرهم.\nوالمقطع الأول من كلام الإمام أبي حاتم يُرجّح جانب من زاد ابن عباس، ولكنه تراجع في قوله الأخير، فقدَّم الزهري وحده على ابن عجلان ومن شاركه، لأن الزهري أحفظ. وانظر: (بين الإمامين: مسلم والدارقطني (ص ١٥٠ - ١٥١)، كلام محقق (الإلزامات والتتبع) (ص ٢٨٥).\n*قلتُ: قد وقع التصريح بسماع عبد الله بن حُنيْن عن علي ﵁ لأكثرهم، وهم: الزهري [ح / ١٨٦٥] والوليد بن كثير [ح / ١٠٧] وأسامة بن زيد [ح / ١٠٩]، [وفيه قصة دخوله على عبد الله بن حُنيْن]، ومحمد بن عمرو بن علقمة [ح / ١١١]، =\n⦗١٧٧⦘ = ويزيد بن أبي حبيب [ح / ١١٤].\n٤ - وقد استظهر شيخنا ربيع بن هادي المدخلي في كتابه (بين الإمامين) (ص ١٥١)، ومحقق كتاب (الإلزامات والتتبع) (ص ٢٨٥) أن صنيع الإمام مسلم يدل على ترجيحه لجانب الزهري ومن معه، وأنه لم يشقْ رواية ابن عجلان ومن معه إلا لبيان علتها.\n٥ - واختاره شيخنا: ربيع بن هادي المدخلي في كتابه (بين الإمامين مسلم والدارقطني) (ص ١٥٠ - ١٥١).\nوالراجح: هو رواية الزهري ومن معه ممن لم يذكر ابن عباس في هذا الحديث، لأنهم -كما قال الإمام الدارقطني-: \"أحفظ، وأعلى إسنادًا، وأكثر عددًا\"، فزيادة ابن عباس بين عبد الله بن حُنيْن وعلى تعتبر من (المزيد من متصل الأسانيد).\nولكني لا أستَبْعد ما استظهره ابنُ عبد البر ومن معه من الجمع، وخاصة على ضوء كلام القطان السابق.\nثانيًا: الاختلاف في المتن:\nوتمثَّل في ذكر النهي عن قراءة القرآن في السجود أو عدمِه، والاقتصار على ذكر النهى عن القراءة في الركوع فقط:\nأ- فقد اقتصر على الركوع كلٌّ من: نافع، ويزيد بن أبي حبيب، والضحاك بن عثمان، وأسامة ابن زيد، ومحمد بن عمرو، ومحمد بن إسحاق، ومحمد بن عجلان.\nوتابعهم عن عبد الله بن حُنيْن في ذلك: سعيدُ بن أبي سعيد المقبري، وخالد بن معدان، ومحمد بن المنكدر.\nكما تابعهم عن علي ﵁: محمد بن الحنفية، وعبيدة السلماني.\nب- بينما خالفهم كل من: الزهري، وزيد بن أسلم، والوليد بن كثير، وداود بن قيس. =\n⦗١٧٨⦘ = وتابعهم عن ابن عباس: عبد الله بن الحارث، والنعمان بن سعد [وحديثاهما ضعيفان]، فزادوا ذكر النهي عن قراءة القرآن في السجود أيضًا.\nالترجيح:\nوالذي يترجح لديَّ هو جانب الإمام الزهري، لما يلي:\n١ - لاتفاق أكثر الثقات على هذه الزيادة، كالزهري، وزيد بن أسلم، وداود بن قيس، أما الذين اقتصروا على الركوع فقط فكلُّهم متكلَّم فيهم إلا الإمامين: نافع ويزيد بن أبي حبيب*.\n٢ - ولو افترضنا التساويَ في الحفظ والثقة فذِكْرُ السجود زيادةٌ من الثقة [بل الثقات] وليس فيها مخالفةُ معارضةٍ لما اقتصر عليه الآخرون، فتُقْبل.\nوللحديث -بذكر الركوع والسجود- شاهدٌ صحيح من حديث ابن عباس ﵁ سبق عند المصنف برقم (١٨٦٢).\n* هذا ما يتعلق بالاختلاف على إبراهيم بن عبد الله بن حُنيْن خاصة، أما إذا اعتبرنا المتابعات عمن فوق إبراهيم فالأكثر من الثقات على عدم ذكر السجود، إلا أن جانب الزهري ومن معه يَظَلُّ مرجَّحًا لكون ما زادوه زيادة من الثقات لا تخالف ما ذكره الآخرون.\nقال الدارقطني: \"ثقة\". وقال أَبو حفص بن شاهين: \"كان من نبلاء أصحاب أحمد\".\nوقال: أحمد ابن المنادي: \"مشهودٌ له بالصلاح والفضل\". وقال: الخطيب: \"كان فاضلًا حافظًا، ثقة، عارفًا\". تاريخ بغداد (٣/ ٦١ - ٦٢)، تاريخ جرجان للسهمي (٦٥١) (ص ٣٩١)، السير (١٣/ ٤٩ - ٥٠)، تذكرة الحفاظ (٢/ ٥٩٠ - ٥٩١).","vol":"5","page":171},{"text":"١٨٨١ - حدثنا الصغاني، قال: ثنا إسحاق بن عيسى (^١)، عن\n⦗١٧٩⦘ مالك (^٢)، عن نافع، ح\nوحدثنا حمدانُ بن علي (^٣) قال: ثنا مُعَلّى (^٤)، عن وُهَيْبٍ (^٥)، عن أيوب (^٦)، عن نافع (^٧)، عن إبراهيم بن عبد الله بن حُنيْن، عن أبيه، عن علي [﵁] (^٨)، عن النبيِّ ﷺ (^٩) قال: \"وعن قراءةِ القرآنِ في الركوع\"، ولم يذكر السجود.\n_________\n(^١) ابن نجيح البغدادي، أَبو يعقوب، ابن الطباع. \"صدوق\" (٢١٤ هـ وقيل: بعدها بسنة) (م ت س ق). تهذيب الكمال (٢/ ٤٦٢ - ٤٦٤)، التقريب (ص ١٠٢).\n(^٢) والحديث في موطئه (١/ ٨٠)، رواية يحيى.\nو\"مالك\" موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عنه، به، مقرونًا بالجماعة المذكورين في (ح/ ١٨٦٩) (١/ ٣٤٩) برقم (٤٨٠/ ٢١٣).\n(^٣) هو: محمد بن علي بن عبد الله بن مهران البغدادي، أَبو جعفر الورَّاق، المعروف بحمدان.\n(^٤) هو ابن أسد العَمِّي -بفتح المهملة وتشديد الميم- أَبو الهيثم البصري-. (٢١٨ هـ) (خ م قد ت س ق). \"ثقة ثبت، قال أَبو حاتم: ما أعلم أني أخذت عليه خطأً في حديثٍ غير حديثٍ واحد\". الجرح (٨/ ٣٣٥)، تهذيب الكمال (٢٨/ ٢٨٢ - ٢٨٤)، التقريب (ص ٥٤٠).\n(^٥) هو ابن خالد بن عجلان الباهلي مولاهم، أَبو بكر البصري.\n(^٦) هو السختياني.\n(^٧) هنا موضع الالتقاء -في طريق حمدان- انظر ما قبله.\n(^٨) من (ل) و(م).\n(^٩) في (ل) و(م): \"قال\" -بدون الواو-.","vol":"5","page":178},{"text":"١٨٨٢ - حدثنا أَبو داود الحراني، قال: ثنا أَبو ربيعة (^١)، قال: ثنا\n⦗١٨٠⦘ وهيب، بمثله: \"وعن القراءة وأنا راكع\".\n_________\n(^١) هو: زيد بن عوف، ولقبه: فهد بن عوف، أَبو ربيعة القُطَعِيُّ. قال الفلاس، ومسلم، =\n⦗١٨٠⦘ = وتابعهما الذهبي: \"متروك\". وقال البخاري: \"تركه على وغيره\"، وقال: \"رماه علي\".\nكتب عنه أَبو حاتم، وقال: \"يعرف وينكر، وقال: كان علي بن المديني يتكلم فيه\".\nوذكره أَبو زرعة في الضعفاء، واتهمه بسرقة حديثين. وضعفه ابن حبان وغيره. وقال الذهبي -أيضًا-: \"واهٍ\". التاريخ الكبير للبخاري (٣/ ٤٠٤)، التاريخ الأوسط (المطبوع باسم \"الصغير\" خطأً) (٢/ ٣١٤ - ٣١٥)، الكنى والأسماء للإمام مسلم (١١٤٣) (١/ ٣٢١)، أَبو زرعة الرازي (٢/ ٤٥٤ - ٤٥٦)، الجرح (٣/ ١٧٠ - ١٧١)، المجروحين (١/ ٣١١)، الكامل لابن عدي (٣/ ٢١٠ - ٢١١)، ضعفاء الدارقطني (٢٣٣) (ص ٢١٦)، الميزان (٢/ ١٠٥)، ديوان الضعفاء للذهبي (١٥٢٦) (ص ١٥١)، لسان الميزان (٣٥٨٨) (٣/ ١٩٨ - ١٩٩).","vol":"5","page":179},{"text":"١٨٨٣ - حدثنا إسماعيلُ القاضي (^١) قال: ثنا عيسى بن مينا (^٢)،\n⦗١٨١⦘ قال: ثنا محمدُ بن جعفر بن أبي كثير (^٣)، عن زيد بن أسلم (^٤)، عن إبراهيم بن عبد الله بن حُنَيْن، عن أبيه، عن علي [﵁] (^٥)، أنه قال: \"نهاني النبيُّ ﷺ عن تَخَتُّمِ الذهب، وعن لُبْس القَسِيّ، وعن المعَصْفَر المفدم، وعن القراءةِ في الركوعِ والسجودِ، -ولا أقول: نهاكم أيها الناس-\".\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن محدث البصرة: حماد بن زيد بن درهم الأزدي مولاهم البصري المكي، قاضي بغداد. قال أَبو بكر الخطيب: \"وكان إسماعيل فاضلًا عالمًا، متقنًا فقيهًا على مذهب مالك بن أنس، شرح مذهبه ولخصه، واحتج له، وصنف المسند وكتبًا عدة في علوم القرآن … واستوطن بغداد قديمًا، وولي القضاء بها، فلم يزل يتقلده إلى حين وفاته\". تاريخ بغداد (٦/ ٢٨٤). وقال ابن أبي حاتم: \"كتب إلينا ببعض حديثه، وهو ثقة صدوق\". الجرح والتعديل (٢/ ١٥٨). وقال الذهبي في \"السير (١٣/ ٣٣٩): \"الإمام العلامة، الحافظ، شيخ الإسلام … \". (٢٨٢ هـ).\nترجم له الخطيب في تاريخه (٦/ ٢٨٤ - ٢٩٠) والذهبي في \"السير\" بالتفصيل.\n(^٢) أَبو موسى، مولى بني زريق، يقال: كان ربيب نافع، فلقّبه بقالون لجودة قراءته.\n(٢٢٠ هـ). ترجم له ابن أبي حاتم في \"الجرح والتعديل\" (٦/ ٢٩٠)، والذهبي في =\n⦗١٨١⦘ = \"السير\" (١٠/ ٣٢٦ - ٣٢٧) وغيرهما، ولم يذكروا فيه جرحًا ولا تعديلًا، وهو مقرئ مشهور يُعرف بـ (قالون). وانظر: غاية النهاية لابن الجوزي (١/ ٦١٥ - ٦١٦).\n(^٣) هو الأنصاري مولاهم، المدني. وهنا موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر بن إسحاق، عن أبي مريم، عن محمد ابن جعفر، به، نحوه، بذكر النهي عن القراءة في الركوع والسجود فقط. كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود (١/ ٣٤٩) برقم (٤٨٠/ ٢١١).\n(^٤) هو العدوي مولى عمر، أَبو عبد الله وأبو أسامة، المدني. \"ثقة عالم، وكان يرسل\"، (١٣٦ هـ) ع. المراسيل لأبي داود (ص ١٢٩)، [وانظر: الفهرس (ص ٢٣٢)]، المراسيل لابن أبي حاتم (ص ٥٩)، تهذيب الكمال (١٠/ ١٢ - ١٨)، التقريب (ص ٢٢٢).\n(^٥) من (ل) و(م).","vol":"5","page":180},{"text":"<span data-type='title' id=toc-316>[باب] (^١) بيان ما يقولُ المصلّي إذا رفع رأسه من الرُّكوع، ومقدارِ وقُوفِه، وثباتِ المأمومين قيامًا حتى يسجدَ الإمامُ، ثم يسجدون، وبيانِ طولِ الجلوسِ بَيْنَ السَّجْدَتَيْنِ</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":182},{"text":"١٨٨٤ - حدثنا الصغاني، قال: ثنا سليمانُ بن حرْب (^١)، قال: ثنا حماد بن زيد (^٢)، عن ثابت (^٣)، قال: قال لي أنسُ بن مالك (^٤): \"إني لا آلو (^٥) أن أصلي بكم كما رأيت رسولَ الله ﷺ يصلي\".\nقال ثابت: \"فكان أنس يصنع شيئًا لا أراكم تَصْنَعُونه (^٦)، كان إذا رفع رأسه من الركوع قام حتى يقولَ القائلُ: لقد نسي، وكان إذا رفع رأسَه بين السجدتين قعد حتى يقول القائل:\n⦗١٨٣⦘ \"لقد نسي\" (^٧).\n_________\n(^١) هو الأزدي الواشحي البصري.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه عن خلف بن هشام عن حماد، به، بنحوه.\nكتاب الصلاة، باب اعتدال أركان الصلاة وتخفيفها في تمام (١/ ٣٤٤) برقم (٤٧٢).\n(^٣) ابن أسلم البناني -بضم الموحدة ونونين- أَبو محمد البصري. \"ثقة عابد\" (بضع وعشرين ومائة هـ) ع. تهذيب الكمال (٣/ ٣٤٢ - ٣٤٩)، التقريب (ص ١٣٢).\n(^٤) \"ابن مالك\" لم يرد في (ل) و(م).\n(^٥) أي: لا أترك -بمدّ الهمزة- وقيل: لا أقصر. مشارق الأنوار (١/ ٣١).\n(^٦) فيه إشعار بأنهم كانوا يُخِلّون بتطويل الاعتدال. الفتح (٢/ ٣٣٦).\n(^٧) وأخرجه البخاري (٨٢١) في \"الأذان\" باب: المكث بين السجدتين.","vol":"5","page":182},{"text":"١٨٨٥ - حدثنا يعقوبُ بن سفيان (^١)، قال: ثنا عبد الله بن يوسف (^٢)، قال: ثنا سعيد (^٣)، ح\nوحدثنا يزيدُ بن عبد الصمد (^٤)، قال: ثنا أَبو مُسْهِرٍ (^٥)، ح\nوحدثنا العباس بن الوليد (^٦) قال: حدثني أبي (^٧)، قال (^٨): أبنا سعيدُ بن عبد العزيز (^٩)، عن عطية بن قيس، عن قَزَعَةَ، عن أبي سعيد\n⦗١٨٤⦘ الخدري، \"أنَّ رسولَ الله ﷺ كان إذا قال: \"سمع الله لمن حمده\" قال: \"ربنا ولكَ الحمدُ ملءَ السماوات وملءَ الأرض، وملءَ ما شئتَ من شيءٍ بعدُ، أهلُ الثناء والمجد، أحقُّ ما قال العبد -كلُّنا لك عبد- لا مانع لما أعطيتَ\"، وقال أحدهما (^١٠): \"لا نازع لما أعطيتَ، ولا معطي لما منعتَ، ولا ينفع ذا الجد منك الجدُّ\".\nوقال يعقوب: \"لا مانع\" (^١١).\n_________\n(^١) ابن جوان الفارسي الفسوي الحافظ، ولم أعثُر على الحديث في (المعرفة والتاريخ).\n(^٢) هو \"التّنيّسي\"، أَبو محمد الكلاعي، أصله من دمشق.\n(^٣) هو ابن عبد العزيز التنوخي الدمشقي الإمام.\n(^٤) هو: يزيد بن محمد بن عبد الصمد الدمشقي ..\n(^٥) هو: عبد الأعلى بن مُسْهِرٍ الغسَّاني الدمشقي. \"ثقة فاضل\" (٢١٨ هـ) ع.\nتهذيب الكمال (١٦/ ٣٦٩ - ٣٧٩)، التقريب (ص ٣٣٢).\n(^٦) ابن مَزْيَد -بفتح الميم وسكون الزاي، وفتح المثناة التحتانية- العُذري -بضم المهملة وسكون المعجمة- البيروتي. \"صدوق عابد\" (٢٦٩ هـ) (د س).\nاللباب (٢/ ٣٣١ العذري)، تهذيب الكمال (١٤/ ٢٥٥ - ٢٥٩)، توضيح المشتبه (٨/ ١١٩ مزيد)، التقريب (ص ٢٩٤).\n(^٧) هو: الوليد بن مزيد العُذري، أَبو العباس البيروتي.\n(^٨) في (ل) و(م): \"قالا\"، وهو أنسب.\n(^٩) هنا موضع الالتقاء مع الإمام مسلم، رواه عن عبد الله بن عبد الرحمن الدارمي، عن مروان بن محمد الدمشقي، عن سعيد به نحوه. كتاب الصلاة، باب: ما يقول إذا رفع =\n⦗١٨٤⦘ = رأسه من الركوع، (١/ ٣٤٧) برقم (٤٧٧).\n(^١٠) (ك ١/ ٤٠٣).\n(^١١) من فوائد الاستخراج:\nروى أَبو عوانة الحديث من ثلاث طرق، عن سعيد، وُصِفَ اثنان من الرواة عن سعيد بما يوجب المزيَّةَ على مروان، إما في سعيد خاصةً، وإما عمومًا، وهما:\n١ - عبد الله بن يوسف، قال أَبو حاتم: \"هو أتقن من مروان الطاطري، وهو ثقة\".\n[الجرح والتعديل (٥/ ٢٠٥)].\n٢ - أَبو مسهر: فقد قال هو عن نفسه: \"جالستُ سعيدَ بن عبد العزيز ثنتي عشرة سنة، وما كان أحد من أصحابه أحفظ لحديثه مني، غير أني نسيت\" تهذيب الكمال (١٦/ ٣٧٤).\nوقال له سعيد نفسه: \"ما شَبَّهْتُكَ في الحفظ إلا بجدك أبي ذرامة؛ ما كان يسمع شيئًا إلا حفظه\". المصدر السابق.\nولا شك أنه أتقن من مروان، وأوثق في سعيد خاصة منه أيضًا. والله تعالى أعلم.","vol":"5","page":183},{"text":"١٨٨٦ - حدثنا عباس الدُّوْرِيُّ، وأبو داود الحراني، قالا: ثنا\n⦗١٨٥⦘ سعيدُ بن عامر (^١)، ح\nوحدثنا الصغاني وسعيدُ بن مسعود (^٢)، قالا: ثنا رَوْحُ بن عُبادة (^٣)، قالا: ثنا هشام بن حسّان (^٤)، عن قيس بن سعد (^٥)، عن عطاءٍ (^٦)، عن ابن عباسٍ، قال: كان رسولُ الله ﷺ إذا رفع رأسَه من الركوع قال: \"اللهمَّ ربَّنا ولك الحمد ملءَ السماء (^٧)، وملءَ الأرض، وملءَ ما شئتَ من شيء بعدُ\".\n_________\n(^١) هو الضُّبعي، أَبو محمد البصري.\n(^٢) ابن عبد الرحمن المروزي، أَبو عثمان.\n(^٣) ابن العلاء القيسي، أَبو محمد البصري.\n(^٤) الأزدي القُردوسي -بالقاف وضم الدال- أَبو عبد الله البصري.\nوهشام موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر بن أبي شيبة، عن هشيم، به، بنحوه. (١/ ٣٤٧) برقم (٤٧٨) باب: ما يقول إذا رفع رأسه من الركوع.\n(^٥) هو المكي. \"ثقة\" (بضع و١١٠ هـ). (ختم د س ق). تهذيب الكمال (٢٤/ ٤٧ - ٥٠)، التقريب (ص ٤٥٧).\n(^٦) هو ابن أبي رباح المكي.\n(^٧) كذا في الأصل و(ط) و(ل)، وهو كذلك عند أحمد في مسنده (٣٤٩٨) (١/ ٣٧٠) رواه عن رَوْح، به، وفي (م): \"السماوات\" وهو كذلك في مسلم والنسائي (٢/ ١٩٨) حيث رواه عن أبي داود الحراني، به، ويبدو أن المصنف ساق المتن على لفظ رَوْح.","vol":"5","page":184},{"text":"١٨٨٧ - حدثنا إبراهيم بن مَرْزُوق (^١)، قال: ثنا عثمانُ بن عمر (^٢)،\n⦗١٨٦⦘ قال: ثنا هشام بن حسان، بمثله.\n_________\n(^١) ابن دينار الأموي البصري، نزيل مصر.\n(^٢) ابن فارس العبدي البصري.","vol":"5","page":185},{"text":"١٨٨٨ - حدثنا أحمدُ بن مسعود المقدسي (^١)، ثنا محمد بن عيسى، أبنا هشيم (^٢)، أبنا هشام بن حسّان (^٣) -بإسناده مثله- وزاد فيه: \"أهلَ الثناء والمجد، لا مانع لما أعطيتَ، ولا معطي لما منعتَ، ولا ينفع ذا الجد (^٤) منك الجدُّ\".\n_________\n(^١) أَبو عبد الله الخياط، وشيخه \"محمد بن عيسى\" هو: ابن نجيح البغدادي، أَبو جعفر بن الطباع.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر بن أبي شيبة، عن هشيم، به.\nباب: ما يقول إذا رفع رأسه من الركوع (١/ ٣٤٧)، برقم (٤٧٨).\n(^٣) \"ابن حسان\" لم يرد في (ل) و(م).\n(^٤) \"الجد\" -بفتح الجيم- هو الغنى والحظ في الرزق والعظمة والسلطان، أي: لا ينفع ذا الحظ في الدنيا بالمال والولد والعظمة والسلطان منك حظُّه، أي: لا يُنجيه منك حظُّه، وإنما ينفعه وينجيه العمل الصالح.\nو\"من\" هنا بمعنى البدل، كقول الشاعر:\nفليت لنا من ماء زمزم شربة … مبرَّدة باتت على الطّهيان\nغريب الحديث لأبي عبيد (١/ ١٥٦)، أعلام الحديث في شرح صحيح البخاري للخطابي (١/ ٥٥١ - ٥٥٢)، تفسير غريب ما في الصحيحين للحميدي (ص ١٢٦)، شرح النووي لمسلم (٥/ ١٩٦)، فتح الباري (٢/ ٣٨٦).","vol":"5","page":186},{"text":"١٨٨٩ - حدثنا يونس بن حبيب، قال: ثنا أَبو داود (^١)، ح\nوحدثنا يوسف بن مسلَّم (^٢)، قال: ثنا حجاج بن محمد، قالا: ثنا\n⦗١٨٧⦘ شعبة (^٣)، عن عبيد أَبي الحسن (^٤)، قال: سمعتُ عبد الله بن أبي أوفى، قال: كان رسولُ الله ﷺ يدعو بهذا الدعاء: \"اللهم لكَ الحمدُ مِلءَ السماوات وملءَ الأرض، وملءَ ما شئتَ من شيءٍ بعدُ\".\nزاد حجاج في حديثه: قال شعبة: وحدثني أَبو عِصْمةَ (^٥)، عن\n⦗١٨٨⦘ سليمان الأعمش، عن عبد الله بن أبي أوفى، \"أنَّ النبيَّ ﷺ كان يدعو به\" (^٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٨٢٤) (ص ١١٠).\n(^٢) هو: يوسف بن سعيد بن مسَلَّم المصيصي، وشيخه حجاج بن محمد هو الأعور المصيصي.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، عن شعبة، به، مثله، إلا أن فيه زيادة \"ربنا\" بعد \"اللهم\". كتاب الصلاة، باب: ما يقول إذا رفع رأسه من الركوع، (١/ ٣٤٦) برقم (٤٨٦/ ٢٠٣).\n(^٤) هو: عبيد بن الحسن المزني، أو الثعلبي، أَبو الحسن الكوفي. \"ثقة، من الخامسة\" وسيأتي تسميته من أبي عوانة في نهاية (ح / ١٨٩٠).\nروى له مسلم وابن ماجه هذا الحديث فقط، وأبو داود هذا الحديث وحديثًا آخر.\nوهذا جميع ما له عند أصحاب الكتب الستة. تهذيب الكمال (١٩/ ١٩٥ - ١٩٧)، التقريب (ص ٣٧٦).\n(^٥) هو: نوح بن أبي مريم، [واسمه: مابَنَّة، وقل غير ذلك] القرشي، قاضي مرو، ويُعرف بـ (نوح الجامع) لجمعه العلوم، (١٧٣ هـ) (ت فق).\nقال مسلم وأبو حاتم، والدارقطني: \"متروك الحديث\". وقال البخاري: \"منكر الحديث\"، وقال: \"ذاهب الحديث جدًّا\". ورماه ابن المبارك والحكم بالوضع. وقال ابن حبان: \"نوح الجامع جمع كل شيء إلا الصدق\". انظر: التاريخ الكبير (٧/ ٣٩٦)، الأوسط (٢/ ١٦٥)، -كلاهما للبخاري-، الكنى للإمام مسلم (٢٦١٣) (١/ ٦٤٣)، كتاب المجروحين لابن حبان (٣/ ٤٠٨)، الكامل لابن عدي (٧/ ٤٠ - ٤٤)، المدخل إلى الصحيح للحكم (٢٠٨)، تهذيب الكمال (٣٠/ ٥٦ - ٦١)، ديوان الضعفاء (ص ٤١٤)، الكشف الحثيث (ص ٢٦٠).\n(^٦) من فوائد الاستخراج: سياق ما أورده حجاجٌ من الزيادة عن شعبة.","vol":"5","page":186},{"text":"١٨٩٠ - حدثنا عمارُ بن رَجَاء، قال: ثنا محمدُ بن عُبَيْدٍ (^١)، ح\nوحدثنا الحسنُ بن عفان، قال: ثنا ابنُ نمير (^٢)، قالا جميعًا: عن الأعمش (^٣)، عن عبيد بن الحسن، عن ابن أبي أوفى قال: \"كان رسولُ الله ﷺ إذا رفع رأسَه من الركوع قال: \"سمع الله لمن حمده\" ثم قال: اللهُمَّ ربَّنا لكَ الحمدُ ملءَ السماوات (^٤) وملءَ الأرض، وملءَ ما شئتَ من شيءٍ بعدُ\".\nقال أَبو عوانة: \"يقولون: هو عبيد بن الحسن، وهو أَبو الحسن\".\n_________\n(^١) ابن أبي أمية الطنافسي الكوفي الأحدب.\n(^٢) هو: عبد الله بن نمير الهمداني، أَبو هشام الكوفي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، حدثنا أَبو معاوية وكيع، عن الأعمش، به، بنحوه. كتاب الصلاة، باب ما يقول إذا رفع رأسه من الركوع، (١/ ٣٤٦) برقم (٤٧٦).\n(^٤) في الأصل و(ط)، و(ل): \"السماء\" والمثبت من (م)، وهو كذلك في صحيح مسلم وأبي داود (٨٤٦) (١/ ٥٢٨)، وابن ماجه (٨٧٨) (١/ ٢٨٤)، ومسند أحمد (٤/ ٣٥٣)، كلهم من رواية الأعمش.","vol":"5","page":188},{"text":"١٨٩١ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، قال (^٢): ثنا\n⦗١٨٩⦘ شعبة (^٣)، سمعتُ مَجْزَأَةَ بن زاهرٍ (^٤) وهو يقول: سمعتُ ابنَ أبي أوفى يَذْكر (^٥) هذا الدعاء وزاد فيه: \"اللهم طَهِّرْني بالثلج والبرَد والماء الباردِ، اللهم نَقِّنِي من الذنوب والخطايا كما يُنَقَّى الثوبُ الأبيضُ من الدَّنس (^٦) \".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٨٢٤) (ص ١١٠).\n(^٢) في (ط) بعده: \"قال شعبة: سمعت\" وهو كذلك في مسند الطيالسي.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى، وابن بشار كلاهما عن محمد بن جعفر، عن شعبة، به، نحوه كاملًا. باب: ما يقول إذا رفع رأسه من الركوع (١/ ٣٤٦ - ٣٤٧) برقم (٤٧٦/ ٢٠٤).\n(^٤) مجزأة: -بفتح أوله، وسكون الجيم، وفتح الزاي، بعدها همزة مفتوحة- ابن زاهر بن الأسود السلمي الكوفي. \"ثقة، من الرابعة\" (خ م س) [روى له مسلم هذا الحديث فقط]. تهذيب الكمال (٢٧/ ٢٤١ - ٢٤٣)، التقريب (ص ٥٢٠).\n(^٥) في الأصل و(ط): \"فذكر\" والمثبت من (ل) و(م) وهو كذلك في مسند الطيالسي.\n(^٦) الدنس: الوسخ، وقد تدنّس الثوب: اتَّسخ. النهاية (٢/ ١٣٧).\nوعند مسلم (١/ ٣٤٧) -في نفس الرواية- بلفظ \"الوسخ\".","vol":"5","page":188},{"text":"١٨٩٢ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، ح\nوحدثنا (^٢) أَبو أمية، قال: ثنا وهبُ بن جرير، قالا: ثنا شعبة، عن أبي إسحاق (^٣)، قال: سمعتُ عبد الله بن يزيد (^٤) الأنصاري يخطب وهو\n⦗١٩٠⦘ يقول: حدثني البراءُ بن عازب -وكان غيرَ كَذوب- \"أنهم كانوا إذا صلَّوا مع رسول الله ﷺ فرفعوا رؤوسَهم من الركوع، لم يسجُدْ أحدٌ منهم حتى يروا رسولَ الله ﷺ ساجدًا، ثم يسجدو [ن (^٥)] \" (^٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٧١٨) (ص ٩٨).\n(^٢) (ك ١/ ٤٠٤).\n(^٣) هو: عمرو بن عبد الله بن عبيد -ويقال: علي، ويقال: ابن أبي شعيرة- الهمداني، أَبو إسحاق السَّبِيعي -بفتح المهملة وكسر الموحدة-. ويلاحظ هنا أن شعبة روى عنه وهو ممن روى عنه قبل الاختلاط. انظر: شرح علل الترمذي (٢/ ٧٠٩)، هدي الساري (ص ٤٣١).\n(^٤) ابن زيد بن حصين الأنصاري الخطمي -بفتح المعجمة، وسكون المهملة-، صحاي =\n⦗١٩٠⦘ = صغير، شهد الحديبية مع رسول الله ﷺ وهو ابن سبع عشرة سنة، وشهد الجملَ وصفين والنهروان مع علي بن أبي طالب، ولي الكوفة لابن الزبير ﵃ جميعًا- ع. انظر: الاستيعاب (١٧٠٣) (٣/ ١٢٣)، أسد الغابة (٣٢٥١) (٣/ ٤١٣)، تهذيب الكمال (١٦/ ٣٠١ - ٣٠٣)، التقريب (ص ٣٢٩)، الإصابة (٥٠٤٨) (٤/ ٢٢٧).\n(^٥) في الأصل و(ل) و(م): \"يسجدوا\" -بدون النون-، وهذا خطأ، واستدركت (النون) من مسند الطيالسي (٧١٨) حيث ساق له المصنف لفظه.\n(^٦) وأخرجه البخاري (٧٤٧) في \"الأذان\" باب: رفع البصر إلى الإمام في الصلاة، (٢/ ٢٧١، مع الفتح) عن حجاج (ابن منهال)، عن شعبة.\nوفيه (٨١١)، باب السجود على سبعة أعظمٍ (٢/ ٣٤٥) -فتح- عن آدم، عن إسرائيل؛ كلاهما عن أبي إسحاق، به، بنحوه.","vol":"5","page":189},{"text":"١٨٩٣ - حدثنا محمد بن علي ابن أختِ غزال (^١)، قال: ثنا غسَّانُ بن الربيع (^٢)، قال: ثنا حمّاد (^٣)،\n⦗١٩١⦘ عن شعبة بنحوه (^٤).\n_________\n(^١) هو: محمد بن علي بن داود بن عبد الله البغدادي، أَبو بكر، نزيل مصر.\n(^٢) ابن منصور، أَبو محمد الغساني الأزدي، من أهل الموصل.\n(^٣) هو ابن سلمة بن دينار البصري، أَبو سَلَمة. \"ثقة عابد، أثبت الناس في ثابت، وتغَيَّر حفظُه بأَخَرة، (١٦٧ هـ). (خت م ٤). تهذيب الكمال (٧/ ٢٥٣ - ٢٦٩)، التقريب (ص ١٧٨). =\n⦗١٩١⦘ = ولم يذكره \"ابن الكيال\" في \"الكواكب\"، ومن قبله صاحب \"الاغتباط\"، بينما استدركه صاحب \"نهاية الاغتباط\" على سبط بن العجمي (ص ٩٦ - ٩٧)، ومحقق \"الكواكب\" على ابن الكيال (ص ٤٦٠).\nولم يذكرا نصًّا يدل على اختلاطه، وإنما أوردا كلامًا للبيهقي يدل على تغيُّرِ حفظه بأخرة، وهو: \"أحد أئمة المسلمين، إلا أنه لما كبُر ساء حفظُه، ولذا تركه البخاري، وأما مسلم فاجتهد وأخرج من حديثه عن ثابت ما سمع منه قبل تغيره، وما سوى حديثه عن ثابت لا يبلغ اثنى عشر حديثًا أخرجها في الشواهد\". تهذيب التهذيب (٣/ ١٣) والمصدران المذكوران.\nقلت: ومؤدّى كلام البيهقي أن الأمر لم يصل به إلى الاختلاط المصطلح عليه، حتى يمَيَّزَ مَنْ حدَّث عنه بعده، ولعل إغفال صاحب \"الاغتباط\"، و\"الكواكب\" ذكْرَه في\nكتابيهما نتج من هذا. والله أعلم بالصواب.\n(^٤) كذا في (ل)، وفي الأصل و(س) هنا: (ح) -علامة التحويل-، ولكون عدمها هو الأنسب لم أثبتها.","vol":"5","page":190},{"text":"١٨٩٤ - حدثنا إبراهيمُ بن أبي داود الأَسَدِيُّ (^١)، قال: ثنا عبد الغفار بن داود (^٢)، قال: ثنا حماد، عن شعبة، بنحوه.\n_________\n(^١) هو الكوفي أصلًا، الصوري مولدًا، البُرلسي دارًا.\n(^٢) ابن مهران، أَبو صالح الحراني، نزيل مصر. \"ثقة فقيه\" (٢٢٤ هـ) على الصحيح، (خ د س ق). تهذيب الكمال (١٨/ ٢٢٥ - ٢٢٨)، التقريب (ص ٣٦٠).","vol":"5","page":191},{"text":"١٨٩٥ - حدثنا السُّلَمِي (^١)، قال: ثنا عبد الصمد بن حسَّان (^٢)، ح\n⦗١٩٢⦘ وحدثنا الصغاني وأبو أمية، قالا: ثنا أَبو نُعَيْم (^٣)، كلاهما عن سفيان (^٤)، عن أبي إسحاق، عن عبد الله بن يزيد، قال: حدثني البراء -وهو غير كذوب- قال: \"كنا إذا صلَّيْنا خلف النبيِّ ﷺ لم يَحْنِ (^٥) أحدٌ منا ظهرَه حتى يضع النبيُّ ﷺ جَبْهَتَه\"، قال عبد الصمد: \"على الأرض (^٦) \"، وقال فيه عبد الرحمن (^٧): \"حتى يسجد النبيُّ ﷺ فنسجد\".\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزي، أَبو الحسن النيسابوري المعروف بحمدان.\n(^٢) أَبو يحيى المروزي، قاضي هراة.\n(^٣) هو الفضل بن دكين.\n(^٤) هو الثوري كما صرح به الحافظ في \"الفتح\" (٢/ ٢١٢).\nو\"سفيان\" هو موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر ابن خلاد الباهلي، عن يحيى (ابن سعيد)، عن سفيان، به، نحوه. كتاب الصلاة: باب متابعة الإمام والعمل بعدَه، (١/ ٣٤٥) برقم (٤٧٤/ ١٩٨).\n(^٥) أي: لم يَثْنه ولم يُمِلْه للركوع، يقال: حنا يَحْني، ويحنو.\nمشارق الأنوار (١/ ٢٠٣)، النهاية (١/ ٤٥٣).\n(^٦) وأخرجه البخاري في \"الأذان\"، باب: متى يسجد من خلف الإمام؟ برقم (٦٩٠)، عن مسدد، عن يحيى بن سعيد -وكذلك عن أبي نعيم-، كلاهما عن سفيان، به، نحوه. الصحيح (٢/ ٢١٢، مع الفتح).\nوأخرج رواية وكيع أحمدُ في المسند (٤/ ٣٠٤) (١٨٢٣٥).\n(^٧) هو ابن مهدي، وأخرج روايته المشار إليها باللفظ المذكور: أحمد في المسند (٣/ ٣٠٠) برقم (١٨١٨٢)، والترمذي في \"الصلاة\"، باب: ما جاء في كراهية أن يبادَرَ الإمامُ بالركوع والسجود (٢/ ٧٠) برقم (٢٨١) وقال: \"حديث حسن صحيح\".","vol":"5","page":191},{"text":"١٨٩٦ - حدثنا محمدُ بن صالح كِيْلَجَة (^١)، قال: ثنا أَبو صالح\n⦗١٩٣⦘ الفراء (^٢)، ح\nوحدثنا أَبو داود السجزي (^٣)، قال: ثنا الربيعُ بن نافع (^٤)، قالا: ثنا أَبو إسحاق الفزاري (^٥)، عن أبي إسحاق الشيباني (^٦)، عن محاربِ بن\n⦗١٩٤⦘ دِثار (^٧)، عن عبد الله بن يزيد، قال: ثنا البراءُ بن عازب -وكان غَيْرَ كَذُوب- قال: \"كنا إذا صلَّيْنا مع النبيّ ﷺ فرفع رأسَه من الركوع لم يَحْنِ أحدٌ منا ظهرَه حتى يضع النبيُّ ﷺ جبهتَه ساجدًا\".\nهذا لفظ كِيْلَجَة، ولفظ غيره: \"لم نزل (^٨) قائمًا (^٩) حتى نراه قد وضع وجهه (^١٠) على الأرض، ثم نَتْبَعه\".\n_________\n(^١) محمد بن صالح بن عبد الرحمن البغدادي، أَبو بكر الأنماطي، لقبه: كِيْلَجة -بتحتانية ساكنة وجيم- \"ثقة حافظ لم يثبت أن النسائي أخرج له\"، (٢٧١ هـ) على =\n⦗١٩٣⦘ = الصحيح. تهذيب الكمال (٢٥/ ٣٧٩ - ٣٨١)، ذات النقاب في الألقاب (٤٥٣) (ص ٥٣)، التقريب (ص ٤٨٤)، كشف النقاب (١٢٨٤).\n(^٢) هو: محبوب بن موسى الأنطاكي. \"صدوق، لم يصح أن البخاري أخرج له\".\n(٢٣١ هـ)، (د س). تهذيب الكمال (٢٧/ ٢٦٥ - ٢٦٧)، التقريب (ص ٥٢١).\nو\"الفراء\": -بفتح الفاء، وتشديد الراء المفتوحة- نسبة إلى خياطة \"الفرو\" وبيعه.\nالأنساب (٤/ ٣٥١)، اللباب (٢/ ٤١٣).\n(^٣) والحديث في سننه (٦٢٢) في \"الصلاة\"، باب ما يُؤمَرُ به المأمومُ من اتباع الإمام، (١/ ٤١٢).\n(^٤) أَبو توبة الحَلَبي، نزيل طرسُوس. \"ثقة حجة عابد\" (٢٤١ هـ). (خ م د س ق).\nتهذيب الكمال (٩/ ١٠٣ - ١٠٦)، التقريب (ص ٢٠٧).\n(^٥) هو الإمام إبراهيم بن محمود بن الحارث بن أسماء بن خارجة بن حصن بن حُذيفة الفزاري. \"ثقة حافظ له تصانيف\"، (١٨٥ هـ) وقيل: بعدها. ع. تهذيب الكمال (٢/ ١٦٧ - ١٧٠) التقريب (ص ٩٢).\nو\"الفزاري\" -بفتح الفاء والزاي، والراء في آخرها بعد الألف- هذه النسبة إلى \"فزارة\" وهي قبيلة كان منها جماعة من العلماء والأئمة. الأنساب (٤/ ٣٨٠)، اللباب (٢/ ٤٢٩)، توضيح المشتبه (٧/ ٥٤).\nو\"أَبو إسحاق\" هذا هو الملتقى هنا، رواه مسلم عن محمد بن عبد الرحمن بن سهم الأنطاكي، عن الفزاري، به، بنحوه قريبًا من لفظ السجزي. كتاب الصلاة: باب متابعة الإمام والعمل بعده، (١/ ٣٤٥) برقم (٤٧٤/ ١٩٩).\n(^٦) هو: سليمان بن أبي سليمان الكوفي. \"ثقة من الخامسة، مات في حدود ١٤٠ هـ\".\nتهذيب الكمال (١١/ ٤٤٤ - ٤٤٨)، التقريب (ص ٢٥٢).\n(^٧) هو السدوسي الكوفِي، القاضي.\n(^٨) في (م): \"ولم يزل … يراه قد وضع\" -بصيغة الغائب-، وهو مناسبٌ مع قوله:\n\"قائمًا\" بعده.\n(^٩) كذا في النسخ، وهذا مستقيم على ما في نسخة (م) -كما سبق-، ولكنه لا يستقيم مع قوله: \"لم نزل\" -بالجمع -كما أنه لا يناسب ما بعده.\nوفي سنن أبي داود بلفظ: \"قيامًا\" وهو الأصح.\n(^١٠) في (ل) و(م): \"جبهته في … \" وهذا موافق لما في صحيح مسلم وأبي داود في ذكر الجَبْهة.","vol":"5","page":192},{"text":"١٨٩٧ - حدثنا محمدُ بن علي بن داود ابن أخت غزال، قال: ثنا مُحْرِزُ بن عونٍ (^١)، قال: ثنا خَلَفُ بن خليفة (^٢)، عن الوليد بن\n⦗١٩٥⦘ سريع (^٣) -مولى عمرو بن حُرَيْث-* عن عمرو بن حريث* (^٤)، قال: \"صلَّيْتُ خلفَ النبيِّ ﷺ الفجرَ، فسمِعْتُه يقرأ ﴿فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥) الْجَوَارِ الْكُنَّسِ (١٦)﴾ (^٥)، ولا يَحْني رجلٌ منّا ظهرَه حتى نراه (^٦) ساجدًا\" (^٧).\n_________\n(^١) في (م) \"محمد بن عون\"، وهو تصحيف، فلا يوجد في تلاميذ خلف أحد بهذا الاسم. و\"مُحْرِز\": -بضم أوله، وسكون الحاء المهملة، وكسر الحاء- وهو الهلالي، أَبو الفضل البغدادي. \"صدوق\" (٢٣١ هـ) (م). تهذيب الكمال (٢٧/ ٢٧٩ - ٢٨٢)، توضيح المشتبه (٨/ ٧٤)، التقريب (ص ٥٢٢).\nو\"محرز\" هذا موضع الالتقاء مع الإمام مسلم، فقد رواه عن محرز، به، بنحوه. باب: متابعة الإمام والعمل بعده، (١/ ٣٤٦) برقم (٤٧٥).\n(^٢) ابن صاعد الأشجعي مولاهم، أَبو أحمد الكوفي، نزل واسط، ثم بغداد، \"صدوق، =\n⦗١٩٥⦘ = اختلط في الآخر، وادعى أنه رأى عمرو بن حريث الصحابي، فأنكر عليه ذلك ابنُ عيينة وأحمدُ\". وذكر أحمدُ وابنُ سعد وغيرهما أنه تغير قبل موته واختلط، فمن كتب عنه قديمًا فسماعه صحيح. وذكر الحافظ ابن حجر أن هشيمًا ووكيعًا ممن سمعا منه قديمًا، كما أن الحسن بن عون آخر من روى عنه. والراجح أنه مات سنة ١٨١ هـ.\n(م، ٤). انظر: طبقات ابن سعد (٧/ ٢٢٧)، العلل للإمام أحمد -برواية عبد الله- (٢/ ٢٩٧ - ٢٩٨)، تاريخ ابن معين -برواية الدوري- (٢/ ١٤٩)، الكامل لابن عدي (٣/ ٦٢ - ٦٥)، تاريخ بغداد (٨/ ٣١٨ - ٣٢٠)، تهذيب الكمال (٨/ ٢٨٤ - ٢٨٩)، تهذيب التهذيب (٣/ ١٣٠)، الاغتباط (ص ١١٤)، الكواكب النيرات (ص ١٥٥ - ١٦١)، التقريب (ص ١٩٤).\n(^٣) هو الكوفي، وشيخه \"عمرو بن حريث\" هو: ابن عمرو بن عثمان المخزومي القرشي.\n(^٤) ما بين النجمين ساقط من المطبوع.\n(^٥) سورة \"التكوير\": ١٥، ١٦.\n(^٦) في (ل): \"يراه\"- بالياء- وكلاهما مستقيم معنى.\n(^٧) حديث الوليد بن سريع تقدم عند المصنف برقم (١٨٢٦). بدون الجملة الأَخِيْرة.","vol":"5","page":194},{"text":"١٨٩٨ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالكًا (^١) حدَّثَه، عن\n⦗١٩٦⦘ سُمَيٍّ (^٢)، عن أبي (^٣) صالح (^٤)، عن أبي هريرة، قال: قال رسولُ الله ﷺ: \"إذا قال الإمامُ: سمع الله لمن (^٥) حمده فقولوا: اللهمُّ ربَّنا لكَ الحمْدُ، فإنه من وافق قولُه قولَ الملائكة غُفر له ما تقدم من ذنبه\" (^٦).\nقال مالك: يقول الرجل: \"اللهم ربنا لك الحمد\" (^٧).\n_________\n(^١) هنا موضع الالتقاء مع الإمام مسلم، رواه في كتاب الصلاة، باب \"التسميع والتَّحميد والتأمين\" عن يحيى بن يحيى، عن مالك، به، مثله. (١/ ٣٠٦) برقم (٤٠٩). وفي جميع النسخ: \"مالك\" -بدون النصب-، والتصحيح من عندي.\n(^٢) هو مولى أبي بكر بن عبد الرحمن ابن الحارث بن هشام. \"ثقة\" (١٣٠ هـ) مقتولًا بـ (قُدَيْد). تهذيب الكمال (١٢/ ١٤١ - ١٤٥)، التقريب (ص ٢٥٦).\n(^٣) في (م): \"عن صالح\" -بدون أداة الكنية \"أَبي\"، وهو خطأ.\n(^٤) هو: ذكوان، أَبو صالح السّمَّان الزَّيَّات المدني، كان يَجْلِبُ الزَّيْتَ إلى الكوفة. \"ثقة ثبت\" (١٠١ هـ) ع. تهذيب الكمال (٨/ ٥١٣ - ٥١٧)، التقريب (ص ٢٠٣).\n(^٥) (ك ١/ ٤٠٥).\n(^٦) الحديث في موطأ مالك -رواية يحيى - (١/ ٨٨) باب: ما جاء في التأمين خلف الإمام، بدون قول مالك الذي زاده ابنُ وهب عند المصنف.\nوقد رواه من طريق مالك أيضًا البخاريُّ في \"الأذان\" (٧٩٥) (٢/ ٣٢٩، مع الفتح)، باب: ما يقول الإمام ومن خلفه إذا رفع رأسه من الركوع، عن عبد الله بن يوسف؛ وفي \"بدء الخلق\" (٣٢٢٨) (٦/ ٣٦٠، مع الفتح)، عن إسماعيل (وهو ابن أبي أويس)، كلاهما عن مالك، به، بدون ذكر قول مالك المذكور.\n(^٧) من فوائد الاستخراج:\n١ - أن يحيى -شيخ الإمام مسلم- يرويه قراءة على مالك، وأما الراوي عن مالك عند المصنف فيرويه عنه بصيغة \"حدثه\" والأخيرة أقوى عند الأكثر -وهذا في جميع ما يرويه مسلم عن مالك- من طريق يحيى.\n٢ - زيادة قول مالك في تفسير الحديث.","vol":"5","page":195},{"text":"<span data-type='title' id=toc-317>[باب] (^١) بيان ثواب السجود والترغيبِ في كَثْرَةِ السجود</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":197},{"text":"١٨٩٩ - حدثني أَبو جعفر محمدُ بن إسرائيل بن يعقوب الجوهري، قال: ثنا رجاء بن السِّنْدِيِّ (^١)، قال: ثنا ابنُ وهب (^٢)، قال: ثنا عمرو بن الحارث (^٣)، عن عُمَارَةَ بن غَزِيَّةَ (^٤)، عن سُمَيٍّ -مولى أبي بكر- عن أبي صالح [السَّمّان] (^٥)، عن أبي هريرة، أنَّ رسولَ الله ﷺ قال: \"إن أقربَ ما يكون العبد من رَبِّه وهو ساجدٌ، فأَكْثِرُوا الدعاء\".\n_________\n(^١) هو: النيسابوري، أَبو محمد الإسفراييني. \"صدوق\" (٢٢١ هـ) ولم يثبت أن البخاري روى له في صحيحه. [وقد ذكر ذلك صاحب الكمال]. تهذيب الكمال (٩/ ١٦٣ - ١٦٤)، التقريب (ص ٢٠٨).\n(^٢) هو: عبد الله الإمام المعروف.\nوهنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن هارون بن معروف، وعمرو بن سوَّار، كلاهما عن ابن وهبٍ، به، بنحوه. باب: ما يقال في الركوع والسجود (١/ ٣٥٠) برقم (٤٨٢).\n(^٣) هو: المصري الأنصاري مولاهم.\n(^٤) \"غَزِية\" -بفتح المعجمة، وكسر الزاي بعدها تحتانية ثقيلة- ابن الحارث الأنصاري المازني المدني. و\"عمارة\" -بضم أوله- \"لا بأس به، وروايته عن أنس مرسلة\" (١٤٠ هـ). (خت م ٤). الإكمال لابن ماكولا (٧/ ١٥)، تهذيب الكمال (٢١/ ٢٥٨ - ٢٦١)، توضيح المشتبه (٦/ ٤٢٥)، التقريب (ص ٤٠٩).\n(^٥) من (ل) و(م).","vol":"5","page":197},{"text":"١٩٠٠ - حدثنا صالح [بنُ عبد الرحمن] (^١) بن عمرو بن الحارث (^٢)، ومحمدُ بن أبي خالد الصَّومعي (^٣)، قالا: ثنا أصبغُ بن الفَرَج (^٤) ح\nوحدثنا أَبو أمية، قال: أبنا خالدُ بن خِدَاشٍ (^٥)، قالا (^٦): ثنا ابنُ وهب، عن عمرو بن الحارث، عن عُمَارَةَ بن غَزِيَّةَ، عن سمُيٍّ -مولى أبي بكر- سمعَ أبا صالح ذكوان، عن أبي هريرة، أن النبيَّ ﷺ قال: \"إن أقربَ ما يكون عبدٌ (^٧) من ربه وهو ساجدٌ، فأكثروا من الدعاء\".\n_________\n(^١) من (ل) و(م) وهو صحيح كما في \"الجرح\" (٤/ ٤٠٨).\n(^٢) هو المصري.\n(^٣) أَبو بكر الطبري.\n(^٤) ابن سعيد الأموي مولاهم، الفقيه المصري، أَبو عبد الله، كان ورَّاقًا لابن وهب. قال أَبو حاتم: \"كان أجل أصحاب ابن وهب\". وقال الحافظ: \"ثقة، مات مستترًا أيام المحنة سنة ٢٢٥ هـ\" (خ د ت س). و\"الفَرَج\" بفتح الفاء. الجرح والتعديل (٢/ ٣٢١)، إكمال ابن ماكولا (٧/ ٤٣)، تهذيب الكمال (٤/ ٣٠٣ - ٣٠٧)، التقريب (ص ١١٣).\n(^٥) هو المهلَّبي مولاهم أَبو الهيثم البصري.\n(^٦) في (م): (قال) -بالإفراد- وهو خطأ.\n(^٧) في الأصل و(ط) -والمطبوع: \"عبدًا\" وهو خطأ، والمثبت من (ل) و(م).","vol":"5","page":198},{"text":"١٩٠١ - أخبرني العباسُ بن الوليد (^١)، قال: حدثني أبي، قال: ثنا الأوزاعي (^٢)، قال: حدثني الوليد بن هشام (^٣)،\n⦗١٩٩⦘ عن مَعْدَانَ بن طلحة (^٤)، قال: \"قلتُ لثوبانَ -مولى رسولِ الله ﷺ: دُلَّني على عَمَلٍ ينفعني الله به (^٥) \"، قال: فسكتَ، ثم قلتُ: \"دُلَّني على عمل ينفعني اللَّه ﷿ (^٦) به (^٧)، قال: سمعتُ رسولَ الله ﷺ يقول: \"ما من عبد يسجُدُ للهِ سَجْدَةً إلا رفعه الله بها درجةً، وحطَّ عنه بها خطيئةً\".\nقال معدانُ: ثم لقيتُ أبا الدرداء (^٨)؛ فحدّثني مثل ذلك (^٩).\n_________\n(^١) ابن يزيد العُذري البيروتي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، عن الوليد بن مسلم، عن الأوزاعي، به، بنحوه، بأطول مما عند المصنف. كتاب الصلاة، باب فَضْل السجود والحثّ عليه، (١/ ٣٥٣) برقم (٤٨٨).\n(^٣) ابن معاوية بن هشام بن عقبة بن أبي معيط -بالتصغير- الأموي، أَبو يعيش المعيطي. =\n⦗١٩٩⦘ = \"ثقة، من السادسة\" (م ٤). تهذيب الكمال (٣١/ ١٠٢ - ١٠٤)، التقريب (ص ٥٨٤).\n(^٤) ويقال: ابن أبي طلحة - اليَعْمَرِيّ -بفتح التحتانية والميم، بينهما مهملة- الشامي.\n\"ثقة من الثانية\" (م ٤). الأنساب (٥/ ٦٩٩)، تهذيب الكمال (٢٨/ ٢٥٦ - ٢٥٧)، التقريب (ص ٥٣٩).\n(^٥) في صحيح مسلم بلفظ: \"أخْبرِني بعمل أعمَلُهُ يُدْخِلُني الله به الجنَّةَ -أو قال: قلت: بأحب الأعمال إلى الله- فسكت، ثم سألتُه، فسكت، ثم سألته الثالثة، فقال: سألتُ عن ذلك رسولَ الله ﷺ فقال: عليك بكثرة السجود لله … \".\n(^٦) \"﷿\" لم ترد في (ل) و(م).\n(^٧) \"به\" ساقط من (ط).\n(^٨) اسمه: عُوَيْمِر بن زيد بن قيس الأنصاري، مختلف في اسم أبيه، وأما هو فمشهور بكنيته، وقيل: اسمه: عامر، و\"عويمر\" لقب.\nوهو صحابي جليل، مات في أواخر خلافة عثمان، وقيل: عاش بعد ذلك. ع. انظر: الاستيعاب (٢٠٢٩) (٣/ ٢٩٨ - ٣٠٠)، أسد الغابة (٤١٤٢) (٤/ ٣٠٦ - ٣٠٧)، تهذيب الكمال (٢٢/ ٤٦٩ - ٤٧٥)، الإصابة (٦١٣٢)، (٤/ ٦٢١ - ٦٢٢).\n(^٩) من فوائد الاستخراج: أخرج أَبو عوانة -رحمه الله تعالى- عن الأوزاعي -من طريق الوليد بن مَزْيَد، بينما روى الإمام مسلم عن الأوزاعي- من طريق الوليد بن مسلم، =\n⦗٢٠٠⦘ = وقد قال الإمام النسائي: \"الوليد بن مَزْيَد أحبُّ إلينا في الأوزاعي من الوليد بن مسلم، ولا يخطئ ولا يدلس\". وقال الأوزاعي نفسه: \"ما عُرِضَتْ -فيما حُمِلَ عني أصح من كتب الوليد بن مَزْيَد. وذكر بعضهم أنه أثبت أصحاب الأوزاعي. تهذيب الكمال (٧/ ٨٣ - ٨٤).","vol":"5","page":198},{"text":"١٩٠٢ - حدثنا محمدُ بن عبد الله بن ميمون السُّكَّري -بالإسكندرية (^١) - وأحمدُ بن محمد بن عثمان الثقفي -بدمشق-، قالا: ثنا الوليدُ بن مسلم، قال: ثنا أَبو عمرو (^٢)، قال: حدثني يحيى بن أبي كثير، قال: حدثني أَبو سلمة (^٣)، عن ربيعة بن كعب الأسلمي (^٤)، قال: كنتُ أبيت مع النبيِّ\n⦗٢٠١⦘ﷺ آتيه بوَضوئه (^٥)، وبحاجته، فكان يقوم من الليل فيقول: \"سبحان ربي وبحمده سبحان ربي وبحمده\" -الهويَّ (^٦) -. ثم يقول: \"سبحانَ ربِّ العالمين، سبحان رب العالمين\" -الهويَّ (^٧) -.\n_________\n(^١) مدينة معروفة في مصر على شاطئ البحر المتوسط، لا زالت معروفة بهذا الاسم.\nانظر: معجم البلدان (١/ ٢١٧).\n(^٢) هو الأوزاعي، وهو موضع الالتقاء مع الإمام مسلم، رواه عن الحكم بن موسى أبي صالح، عن هقْل بن زياد، عن الأوزاعي، به، بنحوه بذكر السؤال الوارد في (ح / ١٤٣) وبدون ذكر التسبيح والتحميد. كتاب الصلاة، باب فضل السجود والحث عليه (١/ ٣٥٣) برقم (٤٨٩).\n(^٣) هو: أَبو سلمة بن عبد الرحمن بن عوف الزهري، المدني، قيل: الله: عبد الله، وقيل: إسماعيل. \"ثقة مكثر\" (٩٤ أو ١٠٤ هـ) ع. تهذيب الكمال (٣٣/ ٣٧٠ - ٣٧٦)، التقريب (ص ٦٤٥).\n(^٤) في النسخ الأربعة: (ش، ط، ل، م): \"السُّلَمي\" وهو خطأ، والتصحيح من هذا الكتاب نفسه، حيث رواه المصنف برقم (٢٢٨٩) بسنده ومتنه، وكذلك من (ح / ١٩٠٤).\nو\"الأسلمي\" -بفتح الألف، وسكون السين المهملة، وفتح اللام وكسر الميم- هذه النسبة إلى \"أسلم بن قصي بن حارثة بن عمرو\" وهما أخوان: خزاعة وأسلم.\nالأنساب (١/ ١٥١)، اللباب (١/ ٥٨).\n(^٥) الوضوء -بفتح الواو-: اسم للماء الذي يتوضأ به، وبضم الواو: التوضؤ والفعل نفسه، مثل: السَّحور -مفتوحة السين-: اسم لما يُتَسحَّرُ به، والسُّحور: أكل السحر. انظر: غريب الخطابي (٣/ ١٣٠)، غريب الحميدي (ص ٤١٩)، مشارق الأنوار (٢/ ٢٨٩)، النهاية (٥/ ١٩٥).\n(^٦) الهوى: -بفتح الهاء وضمها، وكسر الواو، وشد الياء- هو الحين الطويل من الزمان، وقيل: هو الوقت الطويل من الليل. المجموع المغيث (٣/ ٥١٨)، مشارق الأنوار (٢/ ٢٧٤).\n(^٧) وسيأتي عند المصنف من رواية الثقفي فقط، به، بمثله، (ح / ٢٢٨٩) إلا أنه ذكر التحميد هناك ثلاثا، والتسبيح كذلك.\nمن فوائد الاستخراج:\nالزيادة في الألفاظ، فإنه لم يرد ذكر التسبيح والتحميد في رواية مسلم.","vol":"5","page":200},{"text":"١٩٠٣ - حدثنا إبراهيمُ بن دِيْزِيل (^١)، وأبو حاتم (^٢)، ويعقوب بن سفيان (^٣)، قالوا: ثنا (^٤) أَبو تَوْبَةَ (^٥)، قال: حدثني معاوية بن سلَّام (^٦)، عن\n⦗٢٠٢⦘ يحيى بن أبي كثير * (^٧)، بإسناده، مثله، إلى قوله: \"سبحان ربي وبحمده\"، نحو ذلك (^٨).\n_________\n(^١) هو: الإمام إبراهيم بن الحسين بن علي، الهمذاني، الكسائي، أَبو إسحاق.\n(^٢) هو الإمام محمد بن إدريس بن المنذر الحنظلي، أَبو حاتم الرازي، الإمام المعروف. (٢٧٧ هـ) (د س فق). الجرح والتعديل (٧/ ٢٠٤)، تهذيب الكمال (٢٤/ ٣٨١ - ٣٩١).\n(^٣) هو الفسوي الحافظ.\n(^٤) (ك ١/ ٤٠٦).\n(^٥) هو: الربيع بن نافع الحلبي.\n(^٦) معاوية بن سلّام -بالتشديد- ابن أبي سلَّام، أَبو سلَّام الدمشقي، وكان يسكن =\n⦗٢٠٢⦘ = حمص. \"ثقة، مات في حدود سنة ١٧٠ هـ\" ع. تهذيب الكمال (٢٨/ ١٨٤ - ١٨٦)، التقريب (ص ٥٣٨).\n(^٧) من هنا إلى قوله \"حدثني أَبو سلمة\" من (ح / ١٩٠٤) ساقط من (ط) واستُدْرِك فيها في الهامش.\n(^٨) وسيأتي عند المصنف برقم (٢٢٩٠) بهذا السند والمتن، وفيه ذكر التسبيح والتحميد مرة مرة فقط.","vol":"5","page":201},{"text":"١٩٠٤ - أخبرني العباسُ بن الوليد (^١)، قال: أخبرني أبي، قال: ثنا الأوزاعي (^٢)، عن يحيى بن أبي كثير، قال: حدثني أَبو سلمة *، قال: حدثني ربيعة بن كَعْبٍ الأسلمي -بمثل حديث الوليد بن مسلم-، وزاد: قال (^٣) لي رسولُ الله ﷺ: \"هل لك من (^٤) حاجة\". قال: قلت: يا رسولَ الله (^٥)، \"مرافقتُك في الجنة\"، قال: \"أ (^٦) وغير ذلك\"؟ قال: قلت: \"يا رسولَ الله هي حاجتي\"، قال (^٧): \"فأَعِنّي على نفسك بكثرة السجود\".\n_________\n(^١) هو ابن مَزْيَد العُذري البيروتى. ولم يَرِدْ في (ل) و(م): \"ابنُ الوليد\".\n(^٢) هنا موضع الالتقاء مع الإمام مسلم. راجع (ح / ١٩٠٢).\n(^٣) في (ل) و(م) هنا زيادة \"قال\" -مكرر-.\n(^٤) \"من\" لا يوجد في (ل) و(م).\n(^٥) في (ط) بعد هذا: \"قال: قلت: يا رسول الله، هي حاجتي\" وهو خطأ.\n(^٦) همزة الاستفهام لا توجد في غير الأصل.\n(^٧) في الأصل بعده: \"قال: قلتُ: يا رسول الله، مرافقتك في الجنة\" وهو مضروب، =\n⦗٢٠٣⦘ = فلذلك لم أُثْبِتْه، إضافةً إلى بَتْر هذا الكلام بدون قوله \"أو غير ذلك\" في البداية.\nأما في (ل) و(م) ففيهما الجملة السابقة نفسُها بإضافة قوله: \"أو غير ذلك\". في بدايته، وهذا وإن كان صحيحًا مبْنى إلا أنه لا يصح روايةً، فجميع من روى هذا الحديث عن يحيى بن أبي كثير -وهو مدار الحديث- لم يُكَرِّروا هذه الجملة، مما يدل على عدم صحة ما ورد دط (ل) و(م)، والصحيح ما أثبتُّ.\nوراجع \"تحفة الأشراف\" (٣٦٠٣) (٣/ ١٦٨)، و\"إتحاف المهرة\" (٤٥٧٨) (٤/ ٥٠٥ - ٥٠٦) في تخريجه والإطلاع على طرقه.","vol":"5","page":202},{"text":"<span data-type='title' id=toc-318>باب [بيان] (^١) صفةِ السجود وإيجابِه على سبعة أعْظُمٍ، وحظر كفِّ الشَّعْر والثوب</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":203},{"text":"١٩٠٥ - حدثنا عباس الدوريُّ، قال: ثنا شَبَابَةُ (^١) ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^٢)، قالا: ثنا شعبةُ (^٣)، عن عمرو (^٤)، عن طاوس (^٥)، عن ابنِ عباس، عن النبيِّ ﷺ قال: \"أُمِرْتُ،\n⦗٢٠٤⦘ أو أُمِرَ نبيُّكم ﷺ أن يسجد على سبعة أعظم، وأُمر أن لا يَكُفّ (^٦) شعرًا ولا ثوبًا\". هذا لفظ أبي داود.\nوأما (^٧) شبابة فقال: \"أُمر نبيُّكم ﷺ (^٨) أن يسجد على سبعة، وأُمر أن لا يكف شعرًا ولا ثوبًا\".\n* ثم قال: وقال النبيُّ ﷺ: \"أُمرتُ بالسجود على سبعة أعظم، ولا نَكُفَّ ثوبًا ولا شعرًا\" * (^٩) (^١٠).\n_________\n(^١) ابن سوَّار المدائني.\n(^٢) هو الطيالسي البصري، والحديث في مسنده (٢٦٠٣) (ص ٣٤٠).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن بشار، عن محمد بن جعفر، عن شعبة، به، بنحوه. كتاب الصلاة، باب أعضاء السُّجود، والنهي عن كَفِّ الشَّعْرِ والثوبِ، وعفص الرأس في الصلاة (١/ ٣٥٤) برقم (٤٩٠/ ٢٢٨).\n(^٤) هو ابن دينار المكي، أَبو محمد الأثرم الجُمَحي مولاهم.\n(^٥) هو ابن كيسان اليماني، أَبو عبد الرحمن الحِميري مولاهم، الفارسي، يقال: اسمه: =\n⦗٢٠٤⦘ = ذكوان، و\"طاؤس\" لقب. \"ثقة فقيه فاضل … \" (١٠٦ هـ) وقيل: بعد ذلك. ع.\nانظر: تهذيب الكمال (١٣/ ٣٥٧ - ٣٧٤)، ذات النقاب (٣٣٤)، (ص ٤٣)، التقريب (ص ٢٨١)، نزهة الألباب (١٨٢٩).\n(^٦) يعني: في الصلاة، ويحتمل أن يكون \"الكف\" بمعنى \"المنع\"، أي: لا أمنعها من الاسْتِرْسَال حال السجود وليقعا على الأرض.\nويحتمل أن يكون بمعنى \"الجمع\" أي: لا يجمعهما ويضمهما، فيسجد عليهما.\nالمجموع المغيث (٣/ ٦٤، ٦٥). وجزم القاضي عياض في \"المشارق\" بالاحتمال الثاني (ص ٣٤٦) وتبعه النووي في \"شرحه لمسلم\" (٤/ ٢٠٨، ٢٠٩)، والحافظ في \"الفتح\" (٢/ ٣٤٥).\n(^٧) في (ل) و(م): \"وقال شبابة\".\n(^٨) جملة: \"ﷺ\" لا توجد في (ل) و(م).\n(^٩) ما بين النجمين ساقط من (ل) و(م).\n(^١٠) وأخرجه البخاري في \"الأذان \" (٨١٠) باب: السجود على سبعة أعظم، (٢/ ٣٤٥، مع الفتح)، عن مسلم بن إبراهيم، عن شعبة، به، بنحوه، وغَيْرُه من أصحاب السنن والمسانيد، [راجع \"المسند\" لأحمد (٤/ ١٤٩) - طبعة مؤسسة الرسالة].","vol":"5","page":203},{"text":"١٩٠٦ - حدثنا محمد بن عوفٍ الحمصيُّ (^١)، قال: ثنا الفريابي (^٢)، قال: ثنا سفيان (^٣)، عن عمرو بن دينار (^٤)، عن طاؤس، عن ابن عباس، قال: \"أمر النبيُّ ﷺ أن نسجد (^٥) على سبع، ولا نَكُفَّ شعرًا ولا ثوبًا\" (^٦).\n_________\n(^١) ابن سفيان، الطائي، أَبو جعفر الحمصي. \"ثقة حافظ\"، (٢ أو ٢٧٣ هـ) (د عس).\nتهذيب الكمال (٢٦/ ٢٣٦ - ٢٤٠)، التقريب (ص ٥٠٠).\n(^٢) هو الإمام محمد بن يوسف بن واقد الضبي مولاهم الفريابي.\n(^٣) هو الثوري، ورد التصريح به في المعجم الكبير للطبراني (١٠٨٥٥) (١١/ ٧).\n(^٤) هنا موضع الالتقاء.\n(^٥) في (ل) و(م): \"أن يسجد … ولا يكف\" وهو الأنسب.\n(^٦) وأخرجه البخاري في \"الأذان \" (٨٠٩)، باب: السجود على سبعة أعظم، عن قبيصة (بن عقبة)، به، بنحوه.","vol":"5","page":205},{"text":"١٩٠٧ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا [سفيان] (^١) بن عُيَيْنَة، عن عمرو بن دينار، عن طاوس، عن ابن عباس، قال: \"أُمِرَ رسولُ الله ﷺ أن يسجُدَ على سبعة أعظُم، ونُهي أن يكف شعرَه وثوبَه\".\n_________\n(^١) ما بين المعقوفتين من (ل) و(م)، وسفيان موضع الالتقاء مع الإمام مسلم، رواه عن عمرو الناقد، عن ابن عيينة، به، بنحوه بلفظ: \"أن يكفت\". كتاب الصلاة، باب: أعضاء السجود والنهي عن كف الشعر والثوب، وعفص الرأس في الصلاة، (١/ ٣٥٤)، برقم (٤٩٠/ ٢٢٩).","vol":"5","page":205},{"text":"١٩٠٨ - حدثنا يونسُ بن عبد الأعلى، وبَحْرُ بن نَصْرٍ (^١)، عن ابن\n⦗٢٠٦⦘ وهب (^٢)، قال: أخبرني ابنُ جُرَيْج (^٣)، عن عبد الله بن طاوس (^٤)، عن أبيه (^٥)، عن عبد الله (^٦) بن عباس، أنَّ رسولَ الله ﷺ قال: \"أُمِرْت أن أسجدَ على سبعٍ -لا أَكُفُّ الشعرَ ولا الثيابَ (^٧) -: الجبهةِ والأنفِ (^٨)، واليدين،\n⦗٢٠٧⦘ والركبتين، والقدمين\".\n_________\n(^١) ابن سابق الخولاني، أَبو عبد الله المصري.\n(^٢) هو عبد الله بن وهب الإمام، وهو موضع الالتقاء مع الإمام مسلم، رواه في الكتاب والباب المذكورين عن أبي الطاهر، عن عبد الله بن وهب، به، مثله، بلفظ \"ولا أكفت\". (١/ ٣٥٥) برقم (٤٩٠/ ٢٣١).\n(^٣) هو عبد الملك بن عبد العزيز المكي.\n(^٤) ابن كيسان اليماني أَبو محمد. \"ثقة فاضل عابد\" (١٣٢ هـ) ع. تهذيب الكمال (١٥/ ١٣٠ - ١٣٢)، التقريب (ص ٣٠٨).\n(^٥) في (م) بدون ذكر \"أبيه\" وهو خطأ.\n(^٦) \"عبد الله\" لم يرد في (ل) و(م).\n(^٧) جملة \"لا أكف الشعر ولا الثياب\" معترضة بين المجمَل وهو قوله: \"سبع\" والمفسِّر، وهو قوله: \"الجبهة … \". انظر: الفتح (٢/ ٣٤٥).\n(^٨) استُشْكِل عدُّ \"الأنف\" في هذا الحديث، لأنَّ بِعَدِّه يصير عددُ الأعضاء ثمانية، بينما الواردُ المنصوصُ في أول الحديث أنها سبعة.\nفذهب الأكثرون إلى أن \"الجبهة\" و\"الأنف\" في حكم عضو واحد، ويؤيد هذا ما ورد في النسائي (٢/ ٢١٠) من رواية سفيان عن ابن طاوس، به، بلفظ \"قال سفيان: قال لنا ابن طاوس: ووضع يديه على جبهته وأمَرَّها على أنفه، قال: هذا واحد\".\nوكذلك ما ورد فيه في رواية وهيب عن ابن طاؤس، به، (٢/ ٢٠٩) بلفظ: \"على الجبهة وأشار بيده على الأنف … \"، وستأتي هذه الرواية برقم (١٩١٠) عند المصنف -أيضًا- كما ستأتي الإشارة.\nوهي مخرجة عند البخاري بلفظ \" … الجبهة وأشار بيده إلى أنفه\" فكأن هذه الإشارة =\n⦗٢٠٧⦘ = منه تنبيهٌ على أن الجبهة والأنف عظمٌ واحدٌ، وانظر للتفصيل: فتح الباري (٢/ ٣٤٦)، شرح النووي (٤/ ٢٠٨).","vol":"5","page":205},{"text":"١٩٠٩ - حدثنا إسحاقُ الطَّحَّان (^١)، قال: ثنا أبو (^٢) صالح (^٣) قال: حدثني الليث، قال: حدثني ابنُ وهب، عن ابن جُرَيْج، بمثله.\n_________\n(^١) لعله: إسحاق بن سيَّار بن محمد بن مسلم، أَبو يعقوب النَّصِيْبِيُّ (٢٧٣ هـ).\nقال محمد بن حمدون في بعض أماليه: حدثنا إسحاق بن سيار إمام الأئمة … \".\nوقال ابنُ أبي حاتم: \"كان إسماعيل القاضي يقول: \"ما بقي في زماننا أحدٌ تجب الرحلةُ إليه غيرَ إسحاق بن سيار، وأبي حاتم الرازي ويعقوب الفسوي\". وقال ابن أبي حاتم: \"صدوق ثقة\". وقال الذهبي: \"الإمام، الحافظ، الثبت … \". انظر: الجرح (٢/ ٢٢٣)، ثقات ابن حبان (٨/ ١٢١)، الإكمال لابن ماكولا (٤/ ٤٢٩)، الأنساب (٥/ ٤٩٦)، تاريخ دمشق (٨/ ٢٢١ - ٢٢٣)، السير (١٣/ ١٩٤ - ١٩٦).\nوالذي يُرَجِّح تحديد \"إسحاق الطحان\" بالمذكور هو أن المصنف روى عن إسحاق الطحان هذا حديثًا برقم (٣٢١) وهو يروي -هناك- عن محمد بن يوسف التنِّيسي، ولم يُذكر في تلاميذ التنِّيْسي أحدٌ يسمى \"وإسحاقَ\" إلا ابن سيار المذكور، راجع تهذيب الكمال (١٦/ ٣٣٤).\nو\"الطحَّان\" -بفتح الطاء- هو صاحب الرَّحى، والذي يطحن الحبَّ.\nانظر: الأنساب (٤/ ١٥)، اللباب (٢/ ٢٧٥).\n(^٢) (ك ١/ ٤٠٧).\n(^٣) هو عبد الله بن صالح بن محمد بن مسلم الجهني، أَبو صالح المصري.","vol":"5","page":207},{"text":"١٩١٠ - حدثنا الصغاني، قال: ثنا أحمد بن إسحاق (^١) ح\n⦗٢٠٨⦘ وحدثنا حمدانُ بن علي (^٢)، قال: ثنا مُعَلّى بن أسد، قالا: ثنا وُهَيْب (^٣)، قال: ثنا عبد الله بن طاوس، عن أبيه، عن ابن عباس، عن النبيِّ ﷺ قال: \"أُمِرَتُ أن أسجد على سبعة أعظم: الجبهةِ (^٤) -وأشار بيده إلى أنفه- واليدين، والركبتين، وأطراف القدمين، ولا نَكف الثيابَ ولا الشعرَ (^٥) \" (^٦).\n_________\n(^١) ابن زيد بن عبد الله بن أبي إسحاق الحضرمي، أَبو إسحاق البصري.\n(^٢) هو: محمد بن علي بن عبد الله، أَبو جعفر الورَّاق.\nوشيخه \"معلى ابن أسد\" هو العَمّي، أَبو الهيثم البصري.\n(^٣) هو ابن خالد بن عجلان الباهلي مولاهم، أَبو بكر البصري.\nوهو ملتقى إسناد المصنف مع الإمام مسلم، رواه الأَخِيْرُ عن محمد بن حاتم، عن بهز بن أسد -أخي معلي بن أسد- عن وهيب، به، بنحوه. الكتاب والباب المذكوران، (١/ ٣٥٤) برقم (٤٩٠/ ٢٣٠).\n(^٤) \"الجبهة\" ساقطة من (ل).\n(^٥) وأخرج حديث وهيب -أيضًا- الإمام أحمد في المسند (١/ ٢٩٢) -عن عفان-، والبخاري في \"الأذان\" (٨١٢)، (٢/ ٣٤٧، مع الفتح)، باب: السجود على الأنف، عن معلى بن أسد، كلاهما عن وهيب، به، بنحوه.\n(^٦) كتب في صلب الأصل و(ط) بعده ما يلي: \"آخر الجزء السابع من أصل سماع أبي المظفر السمعاني ﵁\".","vol":"5","page":207},{"text":"<span data-type='title' id=toc-319>[باب] (^١) بيان إيجاب الاعتدال في السجود. ووضعِ اليدين، ورفعِ المرفقين (^٢)، وحظرِ بَسْطِ الذراعين فيه كبسط الكلب ذِراعَيْه</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) هنا زيادة \"فيه\".","vol":"5","page":209},{"text":"١٩١١ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، قال: ثنا عبيد الله بن إياد بن لَقِيط (^٢)، قال: حدثني\n⦗٢١٠⦘ أبي (^٣)، عن البراء، قال: قال رسولُ الله ﷺ: \"إذا سجدتَ فضَعْ يديك، وارفَعْ مِرْفَقَيْكَ\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٧٤٨) (ص ١٠١)، بمثله.\n(^٢) هو السدوسي، أَبو السَّلِيل -بفتح المهملة، وكسر اللام- الكوفي، وكان عَرِيفَ قومه.\n(١٦٩ هـ) (بخ م د ش س). وثقه: ابنُ معين، وأبو نعيم الفضل بن دُكين، والنسائي [وقال مرة: ليس به بأس]، والعجلي، وذكره ابنُ حبّان، وابن شاهين في (ثقاتَيْهما).\nوقال الآجري عن أبي داود عن ابن نجدة، عن يحيى بن حسان: كان ابن المبارك يُعجب بعبيد الله بن إياد بن لقيط. وقال البزار: \"ليس بالقوي\".\nولا شك أن البزار انفرد بتضعيفه وخالف الأكثرين الذين وثقوه، ولم يبين سبب ضعفه، فيؤخذ بالمعدِّلين، ولا سيما أن ثلاثة منهم ممن عرفوا بالتشدد، وهم: ابن معين، والنسائي، وكذلك أَبو نعيم، فقد قال فيه علي بن المديني: \"عفان وأبو نعيم لا أقبل قولهما في الرجال، لا يَدَعُون أحدًا إلا وقعوا فيه\". قال الذهبي: \"يعني أنه لا يختار قولهما في الجرح لتشديدهما، فأما إذا وثقا أحدًا فناهيك به\" السير (١٠/ ٢٥٠).\nوقد توارد الحافظان: الذهبي، وابن حجر على الحكم عليه بـ \"صدوق\" وزاد الأخير: \"لينه البزار وحده\". تاريخ ابن معين برواية الدوري (٢/ ٣٨١)، والدارمي (٥١٢) (ص ١٤٩)، وابن محرز (١/ ٣٩٦) برقم (٤٠٩)، ثقات العجلي (١٠٥٠) =\n⦗٢١٠⦘ = (ص ٣١٥)، سؤالات الآجري (١٩٨ - ١٩٩) برقم (٢١٧)، الجرح والتعديل (٥/ ٣٠٧)، ثقات ابن حبان (٧/ ١٤٢)، ثقات ابن شاهين (٩٠٢) (ص ٢٣٨)، تهذيب الكمال (١٩/ ١١)، الكاشف (١/ ٦٧٨)، توضيح المشتبه (٥/ ١٤٨)، تهذيب التهذيب (٧/ ٥)، التقريب (ص ٣٦٩).\nو\"عبيد الله بن إياد\" موضع الالتقاء هنا، رواه مسلم عن يحيى بن يحيى، عن عبيد الله بن إياد، به، بنحوه بلفظ \"فضع كفيك\". كتاب الصلاة، باب: الاعتدال في السجود، ووضع الكفين على الأرض، ورفع المرفقين عن الجنبين، ورفع البطن عن الفخذين في السجود (١/ ٣٥٦) برقم (٤٩٤).\n(^٣) هو: إياد بن لقيط السدوسي. \"ثقة من الرابعة\" (بخ م د ت س). تهذيب الكمال (٣/ ٣٩٨ - ٣٩٩)، التقريب (ص ١١٦).","vol":"5","page":209},{"text":"١٩١٢ - حدثنا الصغاني، قال: ثنا أَبو النضر (^١)، قال: أبنا شعبة (^٢)، عن (^٣) قتادة، قال: سمعتُ أنسَ بن مالك يقول: قال النبيّ ﷺ:\n⦗٢١١⦘ \"اعتدلوا في السجود، ولا يَبْسُطْ أحَدُكم ذراعَيْه بِسَاط (^٤) الكلب\" (^٥).\n_________\n(^١) هو: هاشم بن القاسم بن مسلم الليثيي مولاهم البغدادي، مشهور بكنيته ..\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه عن أَبي بكر بن أبي شيبة، عن وكيع، عن شعبة، به، بلفظ \"انْبِساطَ الكلب\". وله طريقان آخران إلى شعبة سأسوقهما في الحديث الآتي (ح / ١٩١٣) إن شاء الله تعالى. الكتاب والباب المذكوران، (١/ ٣٥٥) برقم (٤٩٣).\n(^٣) يوجد سقط في (الطاشقندية) من هنا إلى قوله \"فسلم، فلم يسترح\" من (ح /٢٠٢٣).\n(^٤) في (ل): \"انبساط الكلب\" وهو موافق لما في صحيح مسلم.\n(^٥) من فوائد الاستخراج:\nصرح قتادة -وهو مدلس معروف- في طريق المصنف بالسماع عن أنس، بينما في طريق مسلم بالعنعنة.\nوقتادة في المرتبة الثالثة من المدلسين الذين لا يحتج بحديثهم إلا ما صرحوا بالسماع.","vol":"5","page":210},{"text":"١٩١٣ - وحدثنا (^١) يونس بن حبيب، قال: ثنا أَبو داود (^٢)، قال: ثنا شعبة (^٣)، بإسناده، \"ولا يَبْسُطَنَّ أحدُكم ذراعيه انْبِسَاط (^٤) الكلب\" (^٥).\n_________\n(^١) هذا الحديث -كله- ساقط من (م).\n(^٢) هو الطيالسي، والحديث في مسنده (١٩٧٧) (ص ٢٦٦).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه -إضافة إلى الطريق المذكورة في (ح / ١٩١٢)، عن: محمد بن المثنى وابن بشار، كلاهما عن محمد بن جعفر، وكذلك عن يحيى بن حبيب، عن خالد (ابن الحارث).\nكلاهما عن شعبة، به، ولم يسق متنه، بل أحاله على طريق وكيع، وأشار إلى لفظ ابن جعفر وهو: \"ولا يتبسَّط أحدكم ذراعيه … \". الباب المذكور (١/ ٣٥٦) برقم (٤٩٣ / …).\n(^٤) قال النووي في شرح قوله ﷺ: \"ولا يبسط أحدكم ذراعيه انبساط الكلب\": هذان اللفظان صحيحان، وتقديره: ولا يبسط ذراعيه فيبسط انبساط الكلب، وكذا اللفظ الآخر: ولا يتبسط ذراعيه فينبسط انبساط الكلب، ومنه قوله تعالى: ﴿وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا (١٧)﴾، وقوله: ﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا. . .﴾، ومعنى \"يتبسط\" -بالتاء المثناة فوق- أي: يتخذهما بساطًا\". شرح النووي (٤/ ٢١٠).\n(^٥) وأخرجه البخاري في \"الأذان\" (٨٢٢) باب: لا يفترش ذراعيه في السجود (٢/ ٣٥١، =\n⦗٢١٢⦘ = مع الفتح)، عن محمد بن بشار، عن محمد بن جعفر، عن شعبة.","vol":"5","page":211},{"text":"١٩١٤ - حدثنا الربيع بن سليمان (^١) وابنُ أبي مَسَرَّةَ (^٢)، قالا: ثنا الحميديُّ (^٣)، قال: ثنا سفيان (^٤)، قال: ثنا أَبو سليمان عبدُ (^٥) الله بن عبد الله بن أخي يزيد بن الأصم -الأكبر منهما (^٦) -، عن عمّه يزيد بن الأصم (^٧)، عن ميمونة، قالتْ: \"كان النبيُّ ﷺ إذا سجد\n⦗٢١٣⦘ يُجَافِي (^٨) حتى لو أنّ بَهْمَةً (^٩) أرادت أن تمُرّ تحت (^١٠) يديه مرَّت\".\n_________\n(^١) هو المرادي، أَبو محمد المصري.\n(^٢) هو: عبد الله بن أحمد بن زكريا بن الحارث المكي.\n(^٣) هو الإمام عبد الله بن الزبير، والحديث في مسنده (٣١٤)، (١/ ١٥٠)، بنحوه.\n(^٤) هو ابن عيينة، وقد أسلفت أن الحميدي لا يروي عن الثورى.\n(^٥) في الأصل \"عبيد الله\" كذلك في المطبوع (٢/ ١٨٤) وهو خطأ، فإن \"عبيد الله\" -بالتصغير- هو المعروف بالأصغر، وترجمته في تهذيب الكمال (١٩/ ٦٥) -وهو بالسند المذكور نفسِه بنصه في سند الحميدي- كما سبق.\nوأما \"الأكبر\" فهو: \"عبد الله\"، كما في مصادر ترجمته الآتية، كما أنه هو الذي يكنى بأبي سليمان. والمثبت من (ل) و(م).\nوالجدير بالذكر أن ابن عيينة يروي عن كليهما، وكلاهما يرويان عن عمهما يزيد بن الأصم.\n(^٦) هو العامري، أَبو عبيد الله بن عبد الله، كنيته أَبو سليمان كما في المتن، ويقال: أَبو العنبس البكائي. \"صدوق، من الرابعة\" (م). تاريخ البخاري الكبير (٥/ ١٢٧، ١٢٨)، الجرح والتعديل (٦/ ٩١)، تهذيب الكمال (١٥/ ١٦٤)، الكاشف (١/ ٥٦٥) وقال: \"ثقة\"، تقريب التهذيب ص: (٣٠٩).\n(^٧) هنا موضع الالتقاء مع الإمام مسلم، رواه عن يحيى بن يحيى، وابن أبي عمر، جميعًا عن =\n⦗٢١٣⦘ = سفيان، عن عبيد الله بن عبد الله بن الأصم عن عمه يزيد بنحوه. كتاب الصلاة، باب: ما يجمع صفة الصلاة وما يفتتح به ويختتم به … (١/ ٣٥٧) برقم (٤٩٦).\nو\"يزيد بن الأصم\" هو البكائي -بفتح الموحدة والتشديد- أَبو عوف، كوفي نزل الرقة، وهو ابن أخت ميمونة أم المؤمنين، يقال: له رؤية، ولا يثبت. [واسم الأصم: عمرو بن عبيد بن معاوية]. \"ثقة\" (١٠٣ هـ) [بخ م ٤]. تهذيب الكمال (٣٢/ ٨٣ - ٨٦)، التقريب (ص ٥٩٩).\n(^٨) وعند أبي داود في سننه (٨٩٨) (١/ ٥٥٤) من رواية عبيد الله بإسناد الإمام مسلم بلفظ: \"جافى بين يديه\" وسيأتي عند المصنف برقم (١٩١٦) ومعناه: باعدهما، ويجافي: يباعد بين يديه. مشارق الأنوار (١/ ١٥٩)، غريب ابن الجوزي (١/ ١٦٢).\n(^٩) \"البهمة\" واحدة \"البُهم\" وهي: أولاد الغنم من الذكور والإناث، وجمع \"البهم\": بِهام -بكسر الباء -. مشارق الأنوار (١، ١٠٢).\nوقال الجوهري: \"البهمة من أولاد الضأن خاصة، فيطلق على الذكر والأنثى، والسخال أولاد المعزى. الصحاح (٥/ ١٨٧٥).\n(^١٠) في صلب متن الأصل: (بين يديه) ولكنه استدرك في الهامش، كتب: (تحت يديه) وهذا موافق للنسخ الأخرى.","vol":"5","page":212},{"text":"١٩١٥ - حدثنا الدبري (^١)، عن عبد الرزاق، قال: وأخبرني ابن عيينة (^٢)، عن عبيد الله بن عبد الله بن الأصم (^٣)، عن يزيد بن الأصم، عن\n⦗٢١٤⦘ ميمونة (^٤)، بنحوه (^٥).\n_________\n(^١) هو: إسحاق بن إبراهيم بن عباد الصنعاني - راوية عبد الرزاق.\n(^٢) هنا موضع الالتقاء.\n(^٣) هو العامري، أخو عبد الله بن عبد الله المذكور، ولم يرد في (ل) و(م) ذكر \"الأصم\" =\n⦗٢١٤⦘ = في السند.\n(^٤) في (ل) و(م) بعده: \"أن النبي ﷺ كان إذا سجد جافى بين يديه حتى لو أن بَهْمَةً أرادت أن تمر تحت يديه مرَّت\". وما في الأصل أنسب مع قوله: \"نحوه\".\n(^٥) الحديث في مصنف عبد الرزاق بالطريق المذكورة بلفظ: \"كان رسول الله ﷺ إذا سجد تجافى حتى لو أن بهمة أرادت أن تمر تحت يديه مرت\". (٢/ ١٧٠) برقم (٢٩٢٥).","vol":"5","page":213},{"text":"١٩١٦ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا قتيبةُ، قال: ثنا سفيان (^٢)، عن عبيد الله بن عبد الله، عن يزيد بن الأصم، عن ميمونة [بنت الحارث] (^٣): \"أن النبيَّ ﷺ كان إذا سجد جافى بين يديه … \" الحديث (^٤).\n_________\n(^١) هو الإمام المعروف، صاحب السنن، والحديث في سننه (٨٩٨) (١/ ٥٥٤) بهذا الإسناد والمتن.\n(^٢) هو ابن عيينة.\n(^٣) من (ل) و(م).\n(^٤) في (ل) و(م): (بنحوه) بدل: (الحديث).","vol":"5","page":214},{"text":"١٩١٧ - حدثنا عبد الله بن يعقوب بن فاذ أَبو محمد (^١) المؤدب (^٢)\n⦗٢١٥⦘[ببغداد] (^٣) - قال: ثنا عَبَّادُ بن موسى (^٤)، قال: ثنا مروان بن معاوية (^٥)، عن عبيد الله بن عبد الله بن الأصم، عن يزيد بن الأصم، عن ميمونة قالت: \"كان رسولُ الله ﷺ إذا سجد خَوَّى (^٦) بيديه -يعني: جَنَّحَ (^٧) (^٨) - حتى يُرى وضْحُ (^٩) إبطيه من ورائه، وإذا جلس اطمأنَّ\n⦗٢١٦⦘ على فخذه اليسرى\".\n_________\n(^١) في (م) هنا: (ابن) وهو خطأ.\n(^٢) لم أقف على ترجمته، وقد ورد اسمه ضمن تلاميذ عباد بن موسى في \"تهذيب الكمال\" (١٤/ ١٦١). وفي (م): (المؤذن) بدل: (المؤدب) وهو تصحيف، انظر: تهذيب الكمال. =\n⦗٢١٥⦘ = و\"المؤدب\" -بضم الميم وفتح الواو، وكسر الدال المشددة- اسمٌ لمن يعلِّم الصبيانَ والناسَ الأدبَ واللغةَ. الأنساب (٥/ ٤٠٣)، اللباب (٣/ ٢٦٧).\n(^٣) من (ل) و(م).\n(^٤) هو الخُتَّلي -بضم المعجمة، وتشديد المثناة المفتوحة- أَبو محمد، نزيل بغداد. \"ثقة\" (٢٣٠ هـ) على الصحيح، (خ م د س). تهذيب الكمال (١٤/ ١٦١ - ١٦٤)، التقريب (ص ٢٩١).\n(^٥) ابن الحارث بن أسماء الفزارى، أَبو عبد الله الكوفي، نزيل مكة ودمشق.\nو\"مروان بن معاوية\" موضع الالتقاء -هنا- مع الإمام مسلم، رواه الأخير عن إسحاق بن إبراهيم الحنظلي، عن مروان بن معاوية، به، بنحوه.\nالكتاب والباب المذكوران (١/ ٣٥٧)، برقم (٤٩٧).\n(^٦) يعني: باعد مرفقيه وعَضُدَيْه عن جَنْبَيْه، وهو بمعنى: فرّج وجَنَّح. شرح مسلم للنووي (٤/ ٢١١)، وانظر: غريب أبي عبيد (٢/ ٣٠٥)، المشارق (١/ ٢٤٨).\n(^٧) بتشديد النون، أي: رفع عضديه عن إبطيه، وذراعيه عن الأرض، وفرّج ما بين يديه.\nوالتَّجَنُّح في الصلاة: هو الوصف المذكور، وإذا فعله المصلي واعتمد على كَفَّيْه يصيران له مثل جناحي الطائر. المشارق (١/ ١٥٦)، النهاية (١/ ٣٠٥)، شرح النووي لمسلم (٤/ ٢١١).\n(^٨) (ك ١/ ٤٠٨).\n(^٩) أي: البياض الذي تحتهما، وذلك للمبالغة في رفعهما وتجافيهما عن الجنبين، =\n⦗٢١٦⦘ = والوضح: البياض من كل شيء. المشارق (٢/ ٢٨٩ - ٢٩٠)، النهاية (٥/ ١٩٥).\nوسيأتي في الحديث رقم (١٩٢٠) بلفظ \"حتى يرى بياض إبطيه\" وهما بمعنى واحد، وقد جاء تفسيره عن وكيع -أحد الرواة عن جعفر بن برقان- عند مسلم بلفظ: \"بياضهما\" (١/ ٣٥٧).","vol":"5","page":214},{"text":"١٩١٨ - حدثنا علي بن حرْب [الطائي] (^١)، قال: ثنا هارون بن عمران (^٢)، ح\nوحدثنا ابن أبي رجاء (^٣)، قال: ثنا وكيع، ح\nوحدثنا أَبو عمر الإمام (^٤)، قال: ثنا الحسين بن عيَّاش (^٥)، قالوا: ثنا جعفر بن بُرْقَان (^٦)، عن يزيد بن الأصم، عن ميمونة، قالتْ: \"كان النبيُّ\n⦗٢١٧⦘ﷺ إذا سجد جافى يديه حتى يُرى من خلفه وَضْحُ إبطيه\" (^٧).\n_________\n(^١) من (ل) و(م).\n(^٢) هو الموصلي الأنصاري.\nأورده ابن أَبي حاتم في \"الجرح والتعديل\" (٩/ ٩٣) ولم يذكر فيه جرحًا ولا تعديلًا، وذكر أنه يروي عن جعفر بن برقان، ويروي عنه: علي بن حرْب الموصلي. وذكره ابن حبان في \"الثقات\" (٩/ ٢٣٨).\n(^٣) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري، أَبو جعفر الطرسوسي.\n(^٤) هو: عبد الحميد بن محمد بن المُستام، أَبو عمر الحراني، إمام مسجدها.\n(^٥) هو: السُّلمي مولاهم، أَبو بكر البَاجُدَّائي.\n(^٦) هو الكلابي، أَبو عبد الله الرَّقِّي.\nوعند \"جعفر بن برقان\" يلتقي المصنف -في جميع طرقه- بالإمام مسلم، فرواه عن كل من: أبي بكر بن أبي شيبة، وعمرو الناقد -واللفظ له- وزهير بن حرْب، =\n⦗٢١٧⦘ = وإسحاق بن إبراهيم -جميعًا- عن وكيع، عن جعفر، به، نحوه، وزاد: قال وكيع: يعني بياضهما. الكتاب والباب المذكوران (١/ ٣٥٧) برقم (٤٩٧/ ٢٣٩).\n(^٧) حديث جعفر أخرجه أيضًا الإمام أحمد في المسند (٦/ ٣٣٥) من طريق وكيع، وسيتكرر الحديث عند المصنف برقم (٢٠٤٧) بنفس المتن عن علي بن إشْكابٍ، عن محمد بن ربيعة، عن جعفر بن برقان، به، بمثله.","vol":"5","page":216},{"text":"١٩١٩ - حدثنا الحسين بن إسحاق (^١) التُّسْتَري، قال: ثنا عمرو بن سوَّاد (^٢)، قال: ثنا ابنُ وهب، قال: أخبرني عمرو بن الحارث، عن جعفر بن\n⦗٢١٨⦘ ربيعة (^٣)، عن الأعرج، عن عبد الله ابن بُحَيْنَةَ (^٤)، قال: \"كان رسولُ الله (^٥) ﷺ إذا سجد يُجَنِّحُ في سجوده حتى يُرى وَضْحُ إبطيه\".\n_________\n(^١) ابن إبراهيم التّسْتَرِي الدقيقي (٢٩٠ هـ).\nقال الذهبي: \"وكان من الحفَّاظ الرحَّالة\".\nانظر: طبقات الحنابلة (١/ ١٤٢)، تاريخ ابن عساكر (١٤/ ٣٩ - ٤١)، تكملة الإكمال لابن نقطة (٢/ ٥٩٩)، السير (١٤/ ٥٧)، بلغة القاصي (٢٧٤)، (ص ١٤٧).\nو\"التُّسْتَرِيُّ\": -بالتاء المضمومة المنقوطة من فوق بنقطتين، وسكون السين المهملة، وفتح التاء المعجمة أيضًا بنقطتين من فوق، والراء المهملة- هذه النسبة إلى \"تُسْتَر\" بلدة من كور الأهواز، من بلاد خوزستان، يقول لها الناس \"شوشتر\".\nو\"خوزستان\" -الآن- إقليم في جنوب إيران يتصل بالخليج، قاعدته \"الأهواز\".\nانظر: معجم ما استُعْجِم للبكري (١/ ٣١٢)، (٣/ ٧٦٧)، الأنساب (١/ ٤٦٥)، معجم البلدان (٢/ ٣٤)، اللباب (١/ ٢١٦)، بلدان الخلافة الشرقية (ص ٢٦٩ - ٢٧٠)، المنجد (في الأعلام) (ص ٣٧٥).\n(^٢) \"سوَّاد\" -بتشديد الواو- ابن الأسود بن عمرو العامري، أَبو محمد البصري. \"ثقة\" =\n⦗٢١٨⦘ = (٢٤٥ هـ) (م د س ق). تهذيب الكمال (٢٢/ ٥٧ - ٥٩)، التقريب (ص ٤٢٢).\nو\"عمرو بن سَوّاد\" موضع الالتقاء مع الإمام مسلم، رواه عنه [عن عمرو]، به، بمثله.\nالكتاب والباب المذكوران (١/ ٣٥٦) برقم (٤٩٥/ ٢٣٦).\n(^٣) ابن شرحبيل بن حسنة الكندي، أَبو شرحبيل المصري.\n(^٤) هو: عبد الله بن مالك بن القِشْب -بكسر القاف وسكون المعجمة، بعدها موحدة- الأزدي، أَبو محمد، يُعرف بـ (ابن بُحينة)، صحابي معروف.\n(^٥) في (ل): \"النبي ﷺ\".","vol":"5","page":217},{"text":"١٩٢٠ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، قال: ثنا إسحاق بن بكر بن مُضَر (^٢)، عن أبيه (^٣)، عن جعفر بن ربيعة، عن ابن هُرْمُزٍ (^٤) الأَعْرَجِ، عن عبد الله بن بُحَيْنَةَ \"أنَّ رسولَ الله (^٥) ﷺ[كان (^٦)] إذا\n⦗٢١٩⦘ سجد يُفرِّج يديه حتى يُرى بياضُ إبطيه\" (^٧).\n_________\n(^١) ابن أعيَن المصري الفقيه. \"ثقة\".\n(^٢) ابن محمد المصري، أَبو يعقوب. \"صدوق فقيه\" (٢١٨ هـ) (م س). تهذيب الكمال (٢/ ٤١٣ - ٤١٤)، التقريب (ص ١٠٠).\n(^٣) هو بكر بن مُضَر بن محمد بن حكيم المصري، أَبو محمد، أو عبد الملك.\nو\"بكر بن مُضَر\" موضع الالتقاء مع الإمام مسلم، رواه عن قتيبة بن سعيد، عن بكر بن مُضَر، به، بنحوه. الكتاب والباب المذكوران (١/ ٣٥٦) برقم (٤٩٥).\n(^٤) \"ابن هرمز\" لم يردْ في (ل) و(م).\n(^٥) في (ل): \"النبي ﷺ\".\n(^٦) \"كان\" ساقطة من الأصل، استدركتُها من (ل، م، س).\n(^٧) وأخرجه الإمام البخاري (٣٩٠) في \"الصلاة\" باب: يُبْدِي ضَبْعيه، ويجافي في السجود (١/ ٥٩١، مع الفتح)، وفي \"الأذان\" (٨٠٧) باب: يُبدي ضبعيه، ويجافي في السجود (٢/ ٣٤٣، مع الفتح)، عن يحيى بن بكير.\nوفي \"المناقب\" (٣٥٦٤) باب: صفة النبي ﷺ (٦/ ٦٥٥، مع الفتح)، عن قتيبة بن سعيد.\nكلاهما عن بكر بن مُضَر، به، بنحوه.","vol":"5","page":218},{"text":"١٩٢١ - حدثنا محمد بن إسماعيل (^١) المكي، ومعاويةُ بن صالح الدمشقي (^٢)، وعثمانُ بن خُرَّزَاذ (^٣)، قالوا: ثنا عَفَّانُ (^٤)، قال: ثنا همَّام (^٥)،\n⦗٢٢٠⦘ قال: ثنا محمد بن جُحَادَةَ (^٦)، قال: حدثني عبد الجبار بن وائل (^٧)، عن علقمة بن وائل (^٨)\n⦗٢٢٣⦘ ومولى لهم (^٩)، أنهما حدّثاه عن أبيه وائل بن حُجْرٍ، \"أنه (^١٠) رأى النبي ﷺ يسجد (^١١) بين كفيه\".\n_________\n(^١) ابن سالم الصائغ الكبير، أَبو جعفر البغدادي، نزيل مكة. \"صدوق\" (٢٧٦ هـ) (د).\nتهذيب الكمال (٢٤/ ٤٧٥ - ٤٧٧)، التقريب (ص ٤٦٨).\n(^٢) ابن أبي عبيد الله الأشعري، أَبو عبيد الله الدمشقي.\n(^٣) هو: عثمان بن عبد الله بن محمد بن خُرَّزَاذ الأنطاكي.\n(^٤) هو: ابن مسلم بن عبد الله الباهلي، أَبو عثمان الصفار البصري. \"ثقة ثبت، قال ابن المديني: كان إذا شك في حرف من الحديث تركه، وربما وهم، وقال ابن معين: أنكرناه في صفر سنة ٢١٩ هـ ومات بعدها بيسير\" ع. تاريخ بغداد (١٢/ ٢٧٣ - ٢٧٧)، تهذيب الكمال (٢٠/ ١٦٠ - ١٧٦)، التقريب (ص ٣٩٣).\nو\"عفان\" موضع الالتقاء، رواه الإمام مسلم عن زهير بن حرْب، عن عفان، به، بنحوه مطولًا. كتاب الصلاة، باب وضع يده اليمنى على اليسرى بعد تكبيرة الإحرام تحت صدره فوق سرته، ووضعهما في السجود على الأرض حذو منكبيه. (١/ ٣٠١) برقم (٤٠١).\nورواية المصنف مختصرة، اقتضب فيها موضع الشاهد.\n(^٥) هو: ابن يحيى بن دينار العَوْذي البصري.\n(^٦) \"جُحادة\" -بضم الجيم، وتخفيف المهملة-. \"ثقة\" (١٣١ هـ). ع. تهذيب الكمال (٢٤/ ٥٧٥ - ٥٧٨)، التقريب (ص ٤٧١).\n(^٧) ابن حُجْر -بضم المهملة، وسكون الجيم-، أخو علقمة بن وائل.\n(^٨) ابن حُجْر الكندي الكوفي. وثقه ابن سعد [طبقاته (٦/ ٣١١)]. والعجلي [ثقاته (ص ٣٤١)].\nوقد تُكُلِّم في سماعه عن أبيه:\n١ - حيث نقل الحافظ في \"التهذيب\" (٧/ ٢٤٧) عن ابن معين أنه قال: \"علقمة بن وائل عن أبيه مرسل\". وذهب إلى ذلك:\n٢ - الذهبي في \"الميزان\" (٣/ ١٠٨) حيث قال: \"صدوق إلا أن يحيى بن معين يقول فيه: روايته عن أبيه مرسلة\".\n٣ - الحافظ في \"التقريب\" (ص ٣٩٧) حيث قال: \"صدوق إلا أنه لم يسمع من أبيه\".\n٤ - وقال الترمذي: \"سألت محمدًا عن علقمة بن وائل: هل سمع من أبيه؟ فقال: إنه ولد بعد موت أبيه بستة أشهر\". علله الكبير [بترتيب القاضي] (ص ٢٠١) (ح /٣٥٦).\n٥ - العلائي، حيث اكتفى بذكر رأي ابن معين فقط. [جامع التحصيل (ص ٢٤٠)].\nوذهب آخرون إلى أنه سمع من أبيه، وهم:\n١ - الترمذي، فقد قال في (جامعه) (٤/ ٤٦) بعد حديث (١٤٥٤): \"وعلقمة بن وائل بن حجر سمع من أبيه، وهو أكبر من عبد الجبار بن وائل، وعبد الجبار لم =\n⦗٢٢١⦘ = يسمع من أبيه\".\n٢ - ابن حبان، فقد قال: \"علقمة سمع أباه، وعبد الجبار لم يره مات أبوه وأمه حامل به\". [الثقات (٥/ ٢٠٩)].\n٣ - ومال إلى ذلك ابن القيسراني [كتاب الجمع بين رجال الصحيحين (١/ ٣٩٠)].\nوالراجح في هذه القضية -والله تعالى أعلم- هو الرأي الأخير القائل بسماع علقمة من أبيه.\nأ- أما ما رواه الترمذي عن البخاري -رحمهما الله تعالى- من (أن علقمة ولد بعد موت أبيه بستة أشهر)، فأنا أشكُّ في صحة الرواية، وأرجِّحُ كونَ كلامِ البخاري هذا في (عبد الجبار بن وائل) وليس في (علقمة) مستندًا إلى القرائن الآتية:\nأولًا: صرّح البخاريُّ -رحمه الله تعالى- نفسه في (تاريخه الكبير) (٧/ ١٤١) بأن علقمة \"سمع أباه\"، كما أنه صرَّح في ترجمة عبد الجبار في (تاريخه) (٦/ ١٠٦) بأنه \"ولد بعد أبيه بستة أشهر\".\nثانيًا: روى الترمذيُّ نفسُه في (جامعه) (٤/ ٤٥) بعد (ح / ١٤٥٣) عن البخاري نحو هذا الكلام في عبد الجبار، وليس في علقمة.\nثالثًا: تصريح الترمذي بكون الذي لم يسمع من أبيه هو عبد الجبار.\nرابعًا: إضافةً إلى ضعف الرأي القائل بعدم إدراك علقمة أباه، لأن هذا [عدم الإدراك لأبيه] غيْرُ مسلَّم في أخيه الأصغر منه: (عبد الجبار بن وائل بن حجر)، فقد روى أَبو داود في (الصلاة)، باب: رفع اليدين (١/ ٤٦٤)، (ح / ٧٢٣) بسنده إلى عبد الجبار بن وائل، قال: \"كنث غلامًا لا أعقِل صلاة أبي، قال: فحدّثني وائل بن علقمة [كذا، والصحيح: علقمة بن وائل] عن أبيه: وائل بن حجر … \" [والحديث قد صححه الألباني في (صحيح سنن أبي داود) (١/ ١٣٩)] كما أنه في صحيح =\n⦗٢٢٢⦘ = مسلم بدون هذا القول (ح / ٤٠١/ ٥٤).\nقال المزي في ترجمة (عبد الجبار بن وائل) -بعد أن ذكر عن ابن معين أنَّ أباه مات وهو حَمْل-: \"وهذا القول ضعيفٌ جدًّا، فإنه قد صحّ عنه أنه قال: (كنتُ غلامًا …) ولو مات أبوه وهو حَمْلٌ لم يقلْ هذا القول\". تهذيب الكمال (١٦/ ٣٩٥).\nوقال الحافظ في (التهذيب) (٦/ ٩٥) في ترجمته -بعدما أورد كلام المزيِّ السابق-: \"نصَّ أَبو بكر البزار على أنّ القائل: \"كنت غلامًا … \" هو علقمة بن وائل لا أخوه عبد الجبار … \".\nوهذا انتصارٌ من الحافظ لقول ابن معين، ولكن ردَّه المباركفوريُّ بقوله: \"قول أبي بكر البزار هذا ضعيفٌ جدًّا، فإنه لو كان قائلَ \"كنت غلامًا … \" هو علقمة، لم يقل: (فحدّثني علقمة بن وائل). تحفة الأحوذي (٥/ ١٤).\nفهذا نصٌّ صريحٌ في أنَّ عبد الجبار قد أدرك والده، فمن باب أولى أن يُدْركه علقمةُ، لأنه أكبر منه كما صرَّح بذلك الترمذيُّ في (جامعه) (٤/ ٤٦)، وحيث قال هنا: \"فحدّثني علقمة … \".\nثم قوله: \"فحدَّثني علقمةُ\" يدلُّ على أنَّ علقمةَ كان في تلك الفترة مناهزًا لسنّ الرواية والتحمُّل، فلا يبعُد أن يكون قد سمع من والده.\nلذا، فمن المستبعد أن يتبنَّى الإمامُ البخاري هذا الرأي.\nب- وأما جزمُ الحافظ [في التقريب] برأي ابن معين فمعارَضٌ بقوله في (بلوغ المرام) (ص ٩٥)، (ح / ٣١٦) في (صفة الصلاة) -بعد ذكْرِ حديثٍ من طريق علقمة عن أبيه-: \"رواه أَبو داود بإسناد صحيح\"، وهذا الحكم منه يدل على أنّ علقمةَ سمع من أبيه.\n[والحديث المذكور رواه أَبو داود في باب \"السلام\" (١/ ٦٠٧)، (٩٩٧)]. =\n⦗٢٢٣⦘ = والظاهر -كما صَرّح به المباركفوريُّ في (التحفة) (٥/ ١٥) -: \"أن الحافظَ كان قائلًا -أولًا- بعدم سماعه علقمة من أبيه، ثم تحقّق عنده سماعُه منه، فرجع من قوله الأول\".\nج- ويؤيد ما رجحناه ما يلي:\n١ - ما أخرجه مسلم في (صحيحه) (٣/ ١٣٠٧) في (القسامة والمحاربين) (ح / ١٦٨٠/ ٣٢) من طريق سماك بن حرْب، \"أنّ علقمةَ بن وائل حدّثه، انّ أباه حدّثه … \".\n٢ - ما أخرجه النسائي (٢/ ١٩٤) والبخاري في (جزء رفع اليدين) (٢٨)، (ص ٤٤) من طريق علقمة، قال: \"حدثني أبي\".\nفهذه نصوصٌ صحيحة صريحة تدلُّ على أن علقمةَ بن وائل قد سمع من أبيه، وتخريج مسلم له في الصحيح عن أبيه يشير إلى أنه يذهب إلى صحة سماع علقمة من أبيه.\nوانظر: تحفة الأحوذي (٥/ ١٤ - ١٥)، عون المعبود (٢/ ٢٩١)، جلاء العينين بتخريج روايات البخاري في جزء رفع اليدين (ص ٤٥)، كلام محقق (علل الترمذي الكبير): حمزة ديب مصطفى (١/ ٥٤٢).\n(^٩) لم أقف على اسمه.\n(^١٠) في (ل): \"أن النبي ﷺ سجد\".\n(^١١) في (ل) و(م): \"سجد\".","vol":"5","page":219},{"text":"<span data-type='title' id=toc-320>[باب] (^١) بيان قولِ المصلي في سجوده، وبيانِ انتصاب القدمين في السجود</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":224},{"text":"١٩٢٢ - حدثنا يونسُ بن عبد الأعلى (^١)، قال: أبنا ابنُ وهب، قال: أخبرني يحيى بن أيوب (^٢)، عن عُمَارة بن غَزِيَّةَ (^٣)، عن سُمَيّ (^٤) -مولى أبي بكر-، عن أبي صالح، عن أبي هريرة، أنَّ رسولَ الله ﷺ كان يقول في سجوده: \"اللهم اغفر لي ذنبي كلَّه دِقَّه (^٥) وجِلَّه، وأولَه وآخره، وسرَّه وعلانِيَتَه\".\n_________\n(^١) هنا موضع الالتقاء مع الإمام مسلم، رواه عن يونس نفسه -مقرونًا بأبي الطاهر، عن ابن وهب، به، بمثله، غير أنه قال: \"وعلانيته وسره\"- بتقديم ما هو مؤخر عند المصنف.\nكتاب الصلاة، باب: ما يقال في الركوع والسحود، (١/ ٣٥٠)، برقم (٤٨٣).\n(^٢) هو الغافقي، أَبو العباس المصري.\n(^٣) \"غزيَّة\" -بفتح المعجمة وكسر الزاي- ابن الحارث الأنصاري.\n(^٤) مولى أَبي بكر بن عبد الرحمن.\n(^٥) أي: دقيقه وجليله، صغيره كبيره. المشارق (١/ ٢٦١).","vol":"5","page":224},{"text":"١٩٢٣ - حدثنا أَبو البَخْتَري عبد الله بن محمد بن شاكر العَنْبَري (^١)، قال: ثنا يحيى بن آدم (^٢) قال:\n⦗٢٢٥⦘ ثنا مُفَضَّل (^٣)، عن الأعمش، عن مسلِم بن صُبَيْح (^٤)، عن مسروق (^٥)، عن عائشة قالت: \"ما رأيتُ رسولَ الله ﷺ منذ نزل عليه ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ (^٦) يصلي صلاةً إلا دعا فيها (^٧)، قال فيها: \"سبحانك ربي وبحمدك، اللهم اغفر لي\" (^٨).\n_________\n(^١) البغدادي المقرئ.\n(^٢) ابن سليمان الكوفي، أَبو زكريا، مولى بني أمية. \"ثقة حافظ فاضل\" (٢٠٣ هـ) ع.\nتهذيب الكمال (٣١/ ١٨٨ - ١٩٢)، التقريب (ص ٥٨٧). =\n⦗٢٢٥⦘ = و\"يحيى بن آدم\" موضع الالتقاء مع الإمام مسلم، فقد رواه عن محمد بن رافع، عن يحيى بن آدم، به، مثله. كتاب \"الصلاة\" باب: ما يقال في الركوع والسجود (١/ ٣٥١) برقم (٤٨٤/ ٢١٩).\n(^٣) هو ابن مُهَلْهَل السَّعدي، أَبو عبد الرحمن الكوفي. \"ثقة ثبت نبيل عابد\" (١٦٧ هـ) (م س ق). تهذيب الكمال (٢٨/ ٤٢٢ - ٤٢٥)، التقريب (ص ٥٤٤).\n(^٤) \"صبيح\" -بالتصغير- الهمداني أَبو الضحى الكوفي، العطار، مشهور بكنيته. \"ثقة فاضل\" (١٠٠ هـ) ع. الإكمال لابن ماكولا (٥/ ١٦٦، ١٧٠)، تهذيب الكمال (٢٧/ ٥٢٠ - ٥٢٢)، توضيح المشتبه (٥/ ٤١٠)، التقريب (ص ٥٣٠).\n(^٥) ابن الأجدع بن مالك الهمداني الوادعي، أَبو عائشة الكوفي. \"ثقة فقيه عابد، مخضرم\" (٦٢ ويقال: ٦٣ هـ) ع. تهذيب الكمال (٢٧/ ٤٥١ - ٤٥٧)، التقريب (ص ٥٢٨).\n(^٦) سورة \"النصر\": ١.\n(^٧) كذا في النسخ المتوفرة [ش، ل، م، س] وفي صحيح مسلم بالسند نفسِه بلفظ \"أو قال فيها\" بزيادة \"أو\".\n(^٨) وأخرجه البخاري في \"التفسير\" (٤٩٦٧)، (٨/ ٦٠٥، مع الفتح)، عن الحسن بن الربيع، عن أبي الأحوص، عن الأعمش، به، نحوه.","vol":"5","page":224},{"text":"١٩٢٤ - حدثنا الحسن بن عفان (^١)، قال: ثنا ابن نُمَيْر (^٢)، عن\n⦗٢٢٦⦘ الأعمش (^٣)، عن مسلِمٍ (^٤)، عن مسروق، عن عائشة قالتْ: \"لما نزلت هذه (^٥) السورةُ ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ (^٦) ما رأيتُ رسولَ الله ﷺ صلّى صلاةً إلا قال: \"سبحانك اللهم وبحمدك اللهم اغفر لي\".\n_________\n(^١) هو الحسن بن علي بن عفان العامري الكوفي.\n(^٢) هو: عبد الله بن نمير الهمداني، أَبو هشام الكوفي.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه من طريق المفضَّل بن مهلهل -كما سبق في (ح / ١٩٢٣) -، وعن أبي بكر بن أبي شيبة وأبي كريب، كلاهما عن أبي معاوية، عن الأعمش، به، بنحو حديث الشعبيّ الآتي برقم (١٩٢٧) عند المصنف. الكتاب والباب المذكوران (١/ ٣٥١) برقم (٤٨٤/ ٢١٨).\n(^٤) هو ابن صبيح المارّ.\n(^٥) (ك ١/ ٤٠٩).\n(^٦) سورة \"النصر\": ١.","vol":"5","page":225},{"text":"١٩٢٥ - حدثنا ابنُ أبي رَجاء (^١)، قال: ثنا وكيع، ح\nوحدثنا الصغاني، قال: ثنا محمد بن كُنَاسَة (^٢)، وقَبِيصَةُ (^٣)، قالوا: ثنا سفيان (^٤)، عن منصور (^٥)،\n⦗٢٢٧⦘ عن أبي الضُّحى (^٦)، عن مسروق، عن عائشة، أنّ النبيّ ﷺ كان يُكْثِر أن يقولَ في سجوده وركوعه: \"سبحانك اللهُمَّ وبحمدكَ، اللهم اغفر لي\"، يتأول (^٧) القرآنَ (^٨).\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري.\n(^٢) هو: محمد بن عبد الله بن عبد الأعلى الأسدي، أَبو يحيى، المعروف بابن كناسة -بضم الكاف وتخفيف النون، وبمهملة- وهو لقب أبيه أو جده. ثقة (٢٠٧ هـ) (س). تهذيب الكمال (٢٥/ ٤٩٢ - ٤٩٧)، التقريب (ص ٤٨٨).\n(^٣) هو: ابن عقبة بن محمد بن سفيان السُّوَائي، أَبو عامر الكوفي.\n(^٤) هو الثوري.\n(^٥) هو: ابن المعتمر بن عبد الله السلمي، أَبو عتاب الكوفي. =\n⦗٢٢٧⦘ = و\"منصور\" هذا موضع الالتقاء مع الإمام مسلم، رواه عن زهير بن حرْب وإسحاق بن إبراهيم، كلاهما، عن جرير عن منصورٍ، به، بنحوه. الكتاب والباب المذكوران (١/ ٣٥٠) برقم (٤٨٤).\n(^٦) هو: مسلم بن صُبَيْح الهمداني.\n(^٧) معناه: يعمل ما أُمِرَ به في قول الله ﷿: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾. انظر: النهاية (١/ ٨١)، شرح النووي لمسلم (٤/ ٢٠١).\n(^٨) وأخرجه البخاري أيضًا (٨١٧) في \"الصلاة\" باب: التسبيح والدعاء في السجود (٢/ ٣٤٩، مع الفتح)، عن: مسدد، عن يحيى، عن سفيان، به، بمثل سياق مسلم.","vol":"5","page":226},{"text":"١٩٢٦ - حدثنا ابنُ المنادي (^١)، قال: ثنا وَهْبُ بن جَرِير (^٢)، ح\nوحدثنا أَبو أُمَيَّة (^٣)، قال: ثنا رَوْح (^٤)، كلاهما عن شعبة، عن منصور (^٥)، عن أبي الضُّحى، عن مسروق، عن عائشة قالتْ: كان رسولُ الله ﷺ يُكْثِر أن يقول في رُكوعِه وسجوده: \"سبحانكَ وبحمدك\n⦗٢٢٨⦘ اللهُمَّ اغْفِرْ لي\" (^٦).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أَبو جعفر بن أبي داود ابن المنادي.\n(^٢) ابن حازم الأزدي، أَبو عبد الله البصري.\n(^٣) هو: محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) هو: ابن عبادة البصري.\n(^٥) هو ابن المعتمر، وهو ملتقى المصنف بالإمام مسلم، راجع التعليق على (ح / ١٩٢٥).\n(^٦) وأخرجه البخاري -أيضًا- (٧٩٤) في \"الأذان\" باب: الدعاء في الركوع (٢/ ٣٢٨، مع الفتح)، عن حفص بن عمر، و(٤٢٩٣) في \"المغازي\" (٧/ ٦١٣، مع الفتح)، عن محمد بن بشار عن غندر، كلاهما عن شعبة، به، بنحوه.\nملاحظة:\nسقط ذكر \"غندر\" في طبعة \"دار الريان للتراث\"، وهو موجود في غيرها، منها: طبعة \"دار الكتب العلمية\" (٥/ ١١٢).","vol":"5","page":227},{"text":"١٩٢٧ - حدثنا الصغاني، قال: ثنا عبد الوهاب بن عطاء (^١)، قال: ثنا داود (^٢)، عن الشعبي (^٣) -أحسبه (^٤) عن مسروق، شَكَّ داود (^٥) - عن عائشة أنَّ النبيَّ ﷺ كان يُكْثِر في آخر أمره (^٦) من قول \"سبحان الله وبحمده، وأستغفر الله وأتوب إليه\"، قالت (^٧): فقلتُ:\n⦗٢٢٩⦘ يا رسولَ الله، رأيتكَ تُكْثِر من هذا ما لم تكن تُكْثِر؟ فقال رسول الله ﷺ: \"إن ربي خَبَّرني أني سأَرى علامةً في أُمَّتي، فإذا رأَيْتُها أَكْثَرْتُ أن أُسَبِّحَ بحمده وأستغفره؛ إنه كان توابًا، وقد رأيتُها، وتلا: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ (^٨) السورةَ كلها.\nرواه عبد الأعلى، عن داود بن أبي هند، عن الشعبي، عن مسروق، عن عائشة، بلا شك (^٩).\n_________\n(^١) هو الخفاف، أَبو نصر العجلي مولاهم، البصري، سكن بغداد، (٤ وقيل: ٢٠٦ هـ).\n(^٢) هو ابن أبي هند القشيري مولاهم أَبو بكر أو أَبو محمد البصري.\n(^٣) هو: الإمام عامر بن شراحيل، أَبو عمرو. \"ثقة مشهور، فقيه، فاضل، من الثالثة … \". (بعد سنة ١١٠ هـ). ع. تهذيب الكمال (١٤/ ٢٨ - ٤٠)، التقريب (ص ٢٨٧).\n(^٤) \"أحسبه\" ساقطة من (م).\n(^٥) رواية عبد الأعلى، عن داود -عند الإمام مسلم- بدون هذا الشك، وسيشير المصنفُ إليها بعد نهاية الحديث.\n(^٦) جملة: \"في آخر أمره\" زائدة على صحيح مسلم.\n(^٧) في الأصل: \"قال\"، وكذلك في المطبوع، وهو خطأ، والمثبت من: (ل) و(م).\n(^٨) سورة \"النصر\": ١.\n(^٩) وصله الإمام مسلم، انظر موطن اللقاء. وأخرج رواية داود بن أبي هند هذه الإمام أحمد في المسند، ففيه (٦/ ٣٥) عن محمد بن أبي عدي -وكذلك عن ربعي بن إبراهيم. و(٦/ ١٨٤) عن علي بن عاصم.\nثلاثتهم عن داود بن أَبي هند به بلا شك.\nمن فوائد الاستخراج:\nزيادة لفظة \"في آخر أمره\" في الحديث، كما سبقت الإشارة، فإنها تحدد الزمن وتساعد على استيعاب فقه الحديث.","vol":"5","page":228},{"text":"١٩٢٨ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، ح\nوحدثنا أَبو أُمَيَّةَ (^٢)، قال: ثنا رَوْح (^٣)، قالا: ثنا عبد العزيز بن\n⦗٢٣٠⦘ أبي سَلَمَة (^٤)، قال: حدثني عَمِّي الماجشون (^٥)، عن عبد الرحمن الأعرج، عن عبيد الله بن أبي رافع، عن علي [﵁] (^٦) قال: \"كان رسولُ الله ﷺ إذا سجد قال: \"اللهم لك سجدتُ وبك آمنتُ، ولك أَسْلَمْتُ، سجد وجهي للذي خلقه، وصوّره فأحسن صورته، وشقّ سمعه وبصره، تبارك الله أحسن الخالقين\" (^٧).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٥٢) (ص ٢٢) مطولًا، وأخرجه الترمذي (٢٦٦) عن محمد بن غيلان، عنه بذكر دعاء ما بعد رفع الرأس من الركوع فقط.\n(^٢) هو محمد بن إبراهيم الطرسوسي ..\n(^٣) هو ابن عُبَادَةَ بن العلاء بن حَسَّان القيْسِي، أَبو محمد البصري.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن:\nأ- زهير بن حرْب، عن عبد الرحمن بن مهدي.\nب- وإسحاق بن إبراهيم، عن أبي النضر.\nكلاهما عن عبد العزيز بن أبي سلمة، به، ولم يسق مثنه كاملًا، بل أحاله على رواية يوسف الماجشون (٧٧١)، واكتفى بالإشارة إلى الاختلاف في بعض الألفاظ، ولم يسق من رواية عبد العزي -مما ساقه المصنف- إلا جملة \"وصوره فأحسن صوره\".\nالصحيح (١/ ٥٣٦)، كتاب صلاة المسافرين وقصرها، باب: الدعاء في صلاة الليل وقيامه\" برقم (٧٧١/ ٢٠٢).\nو\"عبد العزيز بن أَبي سلمة\" هو: عبد العزيز بن عبد الله بن أبي سَلَمَة الماجشون المدني، نزيل بغداد.\n(^٥) هو: يعقوب بن أبي سلمة الماجشون المدني.\nووقع في مسند الطيالسي \"حدثني عمي الماجشون عبد الله بن أبي سلمة\"، فقوله: \"عبد الله\" خطأ ظاهر من الناسخ أو المصحح، صوابه \"يعقوب\"؛ لأن \"عبد الله\" والد عبد العزيز، وأما عمه فيعقوب\" نبَّه على هذا العلامةُ أحمد شاكر في حديث (٢٦٦) المشار إليه في الترمذي، ونقلت عنه بنصه.\n(^٦) من (ل) و(م).\n(^٧) تقدم تخريج المصنف لهذا الحديث برقم (١٨٥٤) و(١٨٥٥) في باب: صفة الركوع =\n⦗٢٣١⦘ = في الصلاة … وساق هناك من هذا الحديث الجملة المتضمنة لترجمة ذلك الباب كما أنه لم يسق من هذا الحديث هناك كاملًا، بل اكتفى بسياق ما يُستدل به على ما ترجم له.","vol":"5","page":229},{"text":"١٩٢٩ - حدثنا يوسفُ بن مسَلَّم (^١)، قال: ثنا حجاج، عن ابن جريج، قال: أخبرني موسى بن عقبة (^٢)، عن عبد الله بن الفَضْل (^٣)، عن عبد الرحمن الأعرج، عن عبيد الله (^٤) بن أبي رافع، عن علي [﵁] (^٥)، قال: \"كان النبيُّ ﷺ إذا سجد في الصلاة المكتوبة\" فذكر حديثه بنحوه.\n_________\n(^١) هو: يوسف بن سعيد بن مُسَلَّم المصيصي-، وشيخه \"حجاج\" هو ابن محمد الأعور المصيصي.\n(^٢) ابن أَبي عياش -بتحتانية ومعجمة- الأسدي، مولى آل الزبير، \"ثقة فقيه إمام في المغازي … \" (١٤١ هـ) وقيل: بعد ذلك، ع. تهذيب الكمال (٢٩/ ١١٥ - ١٢٢)، التقريب (ص ٥٥٢).\n(^٣) ابن العباس بن ربيعة الهاشمي المدني.\n(^٤) (ك ١/ ٤١٠).\n(^٥) من (ل) و(م).","vol":"5","page":231},{"text":"١٩٣٠ - حدثنا (^١) الحسنُ بن علي [بن عفان] (^٢) العامري، قال:\n⦗٢٣٢⦘ ثنا أَبو أسامة، قال: ثنا عبيد الله بن عمر، عن محمد بن يحيى بن حَبَّان، عن [عبد الرحمن] (^٣) الأعرج، عن أبي هريرة، عن عائشة، قالت: فقدْتُ النبيَّ ﷺ ذات ليلة، فَلَمَسْتُ (^٤) المسجدَ، فإذا هو ساجدٌ، قَدَماه منصوبتان، وهو يقول: \"أعوذ بِرِضاكَ من سَخَطِكَ، وأعوذ بمعافاتكَ من عقوبتكَ، وأعوذ بكَ منكَ، لا أُحْصي ثناءً عليك، أنت كما أَثْنَيْتَ على نفسك\".\n_________\n(^١) تقدم الحديث عند المصنف برقم (١٨٦٢)، بالطريق والمتن نفسيهما فيراجع هناك لمعرفة رواته، وموضع الالتقاء، وسياق طريق مسلم، علمًا بأن أبا أسامة، وهو مدلِّسٌ -كما بُين في ترجمته هناك- روى هناك عَنْعَنَةً، وأما في هذا الحديث فقد صرح بالتحديث، كما هو عند مسلم.\n(^٢) وهو كذلك- تقدم في (ح / ١٨٢٤)، وفي (م) بعده (ابن) وهو خطأ.\n(^٣) من (ل) و(م) وتقدم في (ح / ١٨٥٤).\n(^٤) كذا في النسخ، وفي هامش الأصل: \"فالتمستُ\" وكلاهما بمعنى.","vol":"5","page":231},{"text":"١٩٣١ - حدثنا (^١) أَبو داود الحراني، قال: ثنا أَبو عَتَّاب، قال: ثنا سعيدُ ابن أبي عَرُوبَةَ، وهشام، وهمام، عن قتادة، عن مُطَرّف، عن عائشة قالتْ: كان النبيُّ ﷺ يقول في ركوعه وسجوده: \"سُبُّوحٌ قُدُّوسٌ ربُّ الملائكة والروح\".\n_________\n(^١) تقدم الحديث عند المصنف برقم (١٨٥٢) بالسند والمتن نفسيهما، فيراجع هناك لمعرفة رواته، وموضع الالتقاء، وفائدة الاستخراج.","vol":"5","page":232},{"text":"١٩٣٢ - حدثنا (^١) الحسنُ بن عفان، قال: ثنا ابنُ نُمير، عن الأعمش، عن سعد بن عُبَيْدَة، عن المُسْتَوْرِد بن الأَحْنَفِ، عن صِلَةَ بن زُفَر، عن حذيفة، أنّ النبيَّ ﷺ ركع، فجعل في ركوعه يقول: \"سبحان ربي العظيم\"، وفي سجوده \"سبحانَ ربي الأعلى\". مختصر.\n_________\n(^١) تقدم الحديث عند المصنف برقم (١٨٥٩) بالطريق نفسِه، ولم يسق هناك الجملة المسوقة هنا، وكذلك برقم (١٨٤٠)، ويراجع هناك لمعرفة: رواته في كلا الموضعين، وموضع الالتقاء مع الإمام مسلم في ح (١٨٤١).","vol":"5","page":232},{"text":"<span data-type='title' id=toc-321>[باب] (^١) بيان إيجابِ الاستواء في القعود والثبات بين السَّجْدَتَيْن والنهي من عَقِبِ الشيطانِ، وإباحةِ الإقْعَاء قال القدمين في الصَّلاة بين السجدتين</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":233},{"text":"١٩٣٣ - حدثنا أَبو الحسن المَيْمُوني (^١) والصغانيُّ، قالا: ثنا يزيدُ بن هارون (^٢)، ح\nوحدثنا الحارثي (^٣)، قال: ثنا أَبو أسامة، قالا: ثنا حسين المُعَلِّم، عن بُدَيْل بن مَيْسَرَة، عن أبي الجَوْزَاءِ، عن عائشة، قالتْ: \"كان رسولُ الله ﷺ إذا رفع رأسه من السجود لم يسجد حتى يستوي جالسًا، وكان ينهى\n⦗٢٣٤⦘ عن عَقِبِ (^٤) الشيطان، وينهى أن يفترش (^٥) الرجلُ ذراعيه افتراشَ السبع\" (^٦).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران الجزري ثم الرقي.\n\"ثقة فاضل، لازم أحمد أكثر من عشرين سنة\" (٢٧٤ هـ). (س).\nو\"الميموني\" نسبة إلى أحد أجداده \"ميمون بن مهران\". الأنساب (٥/ ٤٣٨)، اللباب (٣/ ٢٨٤)، تهذيب الكمال (١٨/ ٣٣٤ - ٣٣٥)، التقريب (ص ٣٦٣).\n(^٢) ابن زاذان الواسطي.\n(^٣) تقدمت هذه الطريق -طريق الحارثي- عند المصنف برقم (١٨٤٢)، وذكر هناك من متن هذا الحديث ما يوافق الترجمةَ هناك، كما أنه تصرف فيه هنا حسب الترجمة، ويراجع هناك للوقوف على:\nتراجم الرواة.\nموضع الالتقاء مع الإمام مسلم.\nسياق طريق الإمام مسلم إلى موضع الالتقاء.\n(^٤) و\"عقب\" الشيطان: -بفتح العين، وكسر القاف-، قال النووي في شرحه لمسلم (٤/ ٢١٤) بعد ضبطه كما سبق: هذا هو الصحيح المشهور فيه. وحكى القاضي عياض في \"المشارق\" (٢/ ٩٩) عن الطبري بضم العين والقاف. وهذا ضعيف.\nوفي صحيح مسلم -من رواية عيسى بن يونس عن حسين المعلم- بلفظ \"وكان ينهى عن عقبة الشيطان\" وقد فسَّره أَبو عبيدة والخطابي وغيرهما بـ (الإقعاء) المنهي عنه، وسيأتي تفسيره في الحديث اللاحق. انظر: معالم السنن (١/ ٢٠٨)، شرح السنة (٣/ ١٥٥)، شرح النووي (٤/ ٢١٤)، مكمل السنوسي (٢/ ٣٨٨).\nوعليه، فليس المراد به ما فسره أَبو عبيد في \"غريبه\" (١/ ٢٦٦ - ٢٦٧) وتبعه الآخرون -انظر: غريب ابن الجوزي (٢/ ١١١ - عقب)، النهاية (٣/ ٢٦٨ - عقب) - مِنْ أنه: \"أن يضع الرجل إِلْيَتَيْه على عقبيه في الصلاة بين السجدتين\"، لأنّ الراجح أن هذا هو تفسير (الإقعاء) الذي سيرِدُ في حديث ابن عباس الآتي.\n(^٥) هو: أن يبسُط ذراعيه في السجود، ولا يرفعهما عن الأرض، كما يبسُط الكلب والذئب ذراعيهما. والافتراش: افتعال من \"الفرش\" و\"الفراش\". النهاية (٣/ ٤٢٩ - ٤٣٠).\n(^٦) \"السبع\" -بضم الباء وفتحها وسكونها-: كلُّ ما له نابٌ، ويَعْدو على الناس والدواب فيفترسها. فقه اللغة للثعالبي (ص ٢٢) وانظر: اللسان (٨/ ١٤٧)، القاموس المحيط (ص ٩٣٨).","vol":"5","page":233},{"text":"١٩٣٤ - حدثنا أَبو الأَزْهَر (^١)، قال: ثنا عبد الرزاق (^٢)، قال: أبنا\n⦗٢٣٥⦘ ابنُ جُرَيْج، قال: أخبرني أَبو الزبير (^٣)، أنه سمع طاوسًا (^٤) يقول: \"قلتُ لابن العباس (^٥): الإقعاء (^٦) على القدمين؟ قال: \"هي السنة\" فقلنا: \"إنا لنراه جَفَاءً بالرجل (^٧) \"؟ قال ابنُ عباس:\n⦗٢٣٦⦘ \"بل هي سنةُ نَبِيِّكَ ﷺ \" (^٨) (^٩).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن: =\n⦗٢٣٥⦘ = أ- إسحاق بن إبراهيم، عن محمد بن بكر.\nب- وحسن الحلواني، عن عبد الرزاق.\nكلاهما عن ابن جريج، به، بنحوه. كتاب المساجد ومواضع الصلاة، باب: جواز الإقعاء على العقبين، (١/ ٣٨٠ - ٣٨١) برقم (٥٣٦).\n(^٣) هو: محمد بن مسلم بن تدرس الأسدي مولاهم المكي.\n(^٤) في النسخ \"طاوس\" -بدون النصب-، والتصحيح من صحيح مسلم.\n(^٥) كذا في الأصل، وفي (ل) و(م): لابن عباس.\n(^٦) قال النووي: \"الإقعاء نوعان: أحدهما: أن يُلْصِق إلْيَتَيْه بالأرض، وينصب ساقيه، ويضع يديه على الأرض، كإقعاء الكلب، هكذا فسَّره أَبو عبيدة معمر بن المثنى، وصاحبه أَبو عبيد القاسم بن سلام وآخرون من أهل اللغة، وهذا النوع هو المكروه الذي ورد فيه النهي.\nوالنوع الثاني: أن يجعل إلْيتيه على عقبيه بين السجدتين -وهذا هو مراد ابن عباس بقوله: (سنة نبيكم) … شرحه لمسلم (٥/ ١٩).\nوانظر: غريب أبي عبيد (١/ ١٢٩ - ١٣٠)، غريب الحديث لابن قتيبة (١/ ٢٣) - وتحرف فيه إلى (الإقعاط)، \"إكمال\" الأبي و\"مكمل\" السنوسي (٢/ ٤٣٢ - ٤٣٣)، تعليق الشيخ أحمد شاكر على الترمذي (٢/ ٧٤ - ٧٦)، وكلامه فيه يزيد كلام النووي وضوحًا، إرواء الغليل (٢/ ٢٢ - ٢٣)، صفة صلاة النبي ﷺ-كلاهما للشيخ الألباني، وصنيع المصنف في ترجمة الباب يؤيد ما تقدم عن النووي وغيره.\n(^٧) قال النووي: \"ضبطناه -بفتح الراء، وضم الجيم-، أي: بالإنسان، وكذا نقله القاضي =\n⦗٢٣٦⦘ = عياض عن جميع رواة مسلم، قال: -أي: عياض-: وضبطه أَبو عمر بن عبد البر بكسر الراء وإسكان الجيم، قال أَبو عمر: ومن ضم الجيم فقد غلط، وردَّ الجمهور على ابن عبد البر، وقالوا: الصواب الضم، وهو الذي يليق به إضافة الجفاء إليه.\nشرح مسلم له (٥/ ١٩)، كلام عياض في المشارق (١/ ٢٨٣) وراجع: عارضة الأحوذي (٢/ ٧٩ - ٨٠).\n(^٨) وأخرجه أحمد في المسند (١/ ٣١٣) عن: محمد بن بكر، وعبد الرزاق، كلاهما عن ابن جريج، نحو سياق مسلم.\nومن طريق عبد الرزاق أخرجه الترمذي (٢٨٣) في باب: ما جاء في الرخصة في الإقعاء. (٢/ ٧٣) وقال: \"حسن صحيح\".\n(^٩) (ك ١/ ٤١١).","vol":"5","page":234},{"text":"١٩٣٥ - حدثنا الدبريُّ، عن عبد الرزاق، بمثله (^١).\n_________\n(^١) الحديث في مصنف عبد الرزاق (٣٠٣٥)، (٢/ ١٩٢).","vol":"5","page":236},{"text":"١٩٣٦ - حدثنا الصغاني، قال: ثنا يحيى بن مَعِيْن (^١)، قال: ثنا حجاجٌ، عن ابن جُرَيْج، بنحوه (^٢).\n_________\n(^١) ابن عَوْن الغطفاني مولاهم أَبو زكريا البغدادي. \"ثقة حافظ مشهور، إمام الجرح والتعديل\" (٢٣٣ هـ) بالمدينة النبوية، ع. تهذيب الكمال (٣١/ ٥٤٣ - ٥٦٨)، التقريب (ص ٥٩٧).\n(^٢) أخرجه أَبو داود عن شيخه يحيى بن معين، به، بنحوه في باب: الإقعاء بين السجدتين (١/ ٥٢٧ - ٥٢٨). برقم (٨٤٥).","vol":"5","page":236},{"text":"<span data-type='title' id=toc-322>[باب] (^١) بيان الرخصةِ في تسويةِ الحصى والتراب لموضع السجود في الصلاة مرة واحدة، والدليل على أنه مكروه إلا عند الاضطرار إليه</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":237},{"text":"١٩٣٧ - حدثنا يزيدُ بن سِنَان (^١)، قال: ثنا حمادُ بن مسعدة (^٢)، قال: ثنا هشام الدَّسْتُوائي (^٣)، عن يحيى بن أبي كثير، عن أبي سَلَمَة بن عبد الرحمن، عن مُعَيْقِيبٍ (^٤)، أنّ النبيَّ ﷺ قال في تسوية الحصى\n⦗٢٣٨⦘ \"واحدةً أو دَعْ\" (^٥).\n_________\n(^١) ابن يزيد القزّاز البصري، أَبو خالد، نزيل مصر.\n(^٢) هو التميمي، أَبو سعيد البصري.\n(^٣) هو: هشام بن عبد الله: سَنْبر، أَبو بكر البصري.\nو\"الدستوائي\": -بفتح الدال، وسكون السين المهملتين، وضم التاء -ثالث الحروف- وفتح الواو، وفي آخره الألف، ثم الياء آخر الحروف- هذه النسبة إلى بلدة من بلاد الأهواز، يقال لها: \"دستوا\" وإلى ثياب جلبت منها. والمترجم كان يبيع الثياب التي تجلب منها فنسب إليها. الأنساب (٢/ ٤٧٦)، اللباب (١/ ٥٠١).\nو\"هشام\" موضع الالتقاء مع الإمام مسلم، فقد رواه من عدة طرق -ستأتي بعضها عند المصنف أيضًا- عن هشام، منها: عن أبي بكر بن أبي شيبة، عن وكيع، عن هشام، به، نحوه. كتاب المساجد ومواضع الصلاة، باب كراهية مسح الحصى وتسوية التراب في الصلاة، (١/ ٣٨٧) برقم (٥٤٦).\n(^٤) \"معيقيب\": -بقاف وآخره موحدة، مصغر- ابن أَبي فاطمة الدوسي، حليف بني عبد شمس، من السابقين الأولين، هاجر الهجرتين، وشهد المشاهد -منها غزوة بدر كما سيذكره المصنف- مات في خلافة عثمان أو علي رضي الله تعالى عنهم أجمعين. ع. الاستيعاب (٢٥٨٨)، (٤/ ٤١)، أسد الغابة (٥٠٥٨)، (٥/ ٢٣١)، =\n⦗٢٣٨⦘ = تهذيب الكمال (٢٨/ ٣٤٤ - ٣٤٧)، الإصابة (٨١٨٢)، (٦/ ١٥٣).\nوله في الكتب الستة حديثان فقط، حديث الباب وحديث آخر.\n(^٥) معناه: لا تفعل، فإن فعلت فافعل واحدة، لا تزد. شرح النووي (٥/ ٣٧).","vol":"5","page":237},{"text":"١٩٣٨ - حدثنا ابنُ أبي رجاء (^١)، قال: ثنا وكيع (^٢)، ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^٣)، قالا: ثنا هشام (^٤)، عن يحيى -بإسناده-: ذكر النبيُّ ﷺ المسحَ في المسجد -يعني: الحصى- قال: \"إن كنتَ لا بدَّ فاعلا فواحدةً\".\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري.\n(^٢) هنا موضع الالتقاء، راجع (ح / ١٩٣٧).\n(^٣) هو الطيالسي، والحديث في مسنده (١١٨٧) (ص ١٦٤).\n(^٤) هو الملتقى بالنسبة لرواية أبي داود، وراجع التفصيل في (ح / ١٩٣٧).","vol":"5","page":238},{"text":"١٩٣٩ - حدثنا الصغاني، قال: ثنا مسلِم (^١)، قال: ثنا هشام، و(^٢) قال: \"وأنت تصلي، فإن كنت فاعلا فواحدةً\" تسوية الحصى.\n_________\n(^١) هو: ابنُ إبراهيم الأزدي، الفراهيدي، أَبو عمرو البصري. \"ثقة مأمون مكثر، عمى بأخرة، … وهو أكبر شيخ لأبي داود\"، (٢٢٢ هـ). \"ع\". تهذيب الكمال (٢٧/ ٤٨٧ - ٤٩٢)، التقريب (ص ٥٢٩).\n(^٢) في الأصل: \"قال\" بدون (الواو)، والمثبت من (ل) و(م). وهو الأنسب، لأن المصنف ساقه لبيان هذه الجملة (وأنت تصلي) ولم يكمل الإسناد اكتفاءً بالمذكور، ووجود حرف (الواو) يشير إلى المحذوف -كما هنا- لأن ما قبله من متن الحديث لم =\n⦗٢٣٩⦘ = يورده المصنف. وهو عند أبي داود (٩٤٦)، (١/ ٥٨١) باب: في مسح الحصى في الصلاة، عن مسلم بن إبراهيم نفسه بلفظ: \"لا تمسح وأنت تصلي .... \".","vol":"5","page":238},{"text":"١٩٤٠ - حدثنا محمدُ بن عبد الله بن ميمون (^١)، وأحمدُ بن محمد الثقفي، قالا: ثنا الوليدُ بن مسلم، قال: ثنا الأوزاعيُّ، قال: حدثني يحيى بن أبي كثير (^٢)، قال: حدثني أَبو سَلَمَة، قال: حدثني مُعَيْقِيْبٌ، أن رسولَ الله ﷺ قال -في الرجل يمسح الترابَ حيث يسجد- قال: \"إن كنتَ فاعلًا فمَرًة واحدةً\".\nهذا لفظ الثقفيِّ، ولفظ ابنِ ميمون: \"قلتُ للنبيِّ ﷺ مسح التراب (^٣) في الصلاة- فقال: \"إن كنتَ لا بد فاعلًا فمرَّةً واحدةً\".\n_________\n(^١) هو السكري الإسكندراني.\n(^٢) هنا موضع الالتقاء، راجع (ح/١٩٣٧).\n(^٣) في (ل) و(م): \"الحصى\".","vol":"5","page":239},{"text":"١٩٤١ - حدثنا الصغاني، قال: ثنا يحيى بن أبي بكير (^١)، ح\nوحدثنا أَبو أُمَيَّةَ، قال: ثنا أَبو نُعَيْم، قالا: ثنا شَيْبَان (^٢)، عن يحيى، عن أبي سلمة قال: حدثني مُعَيْقِيْبٌ أن النبيَّ ﷺ قال- في الرجل يمسح\n⦗٢٤٠⦘ الترابَ حيث يسجد- قال: \"إن كنتَ فاعلًا فمَرَّةً (^٣) \" (^٤).\nقال أَبو عوانة: \"مُعَيْقِيْبُ بن أبي فاطمة حَلِيْفُ بني عبد شمسٍ بدريٌّ\".\n_________\n(^١) هو: الكرماني، واسم أبي بُكَيْر: نَسْر.\n(^٢) هو ابن عبد الرحمن النحوي، أَبو معاوية البصري.\nوهو موضع الالتقاء مع الإمام مسلم، فقد رواه عن أبي بكر بن أبي شيبة، عن الحسن بن موسى، عن شيبان، به، نحوه. الكتاب والباب المذكوران (١/ ٣٨٨)، برقم (٥٤٦/ ٤٩).\n(^٣) وعند مسلم بلفظ: \"فواحدة\"، وقد مرت رواية الأوزاعي عند المصنف برقم (١٨٠) بلفظ: \"فمرة واحدة\".\n(^٤) رواية أبي نعيم أخرجها البخاري أيضًا في \"العمل في الصلاة\" (١٢٠٧) باب مسح الحصى في الصلاة، (٣/ ٩٥، مع الفتح)، مثل سياق مسلم.","vol":"5","page":239},{"text":"<span data-type='title' id=toc-323>[باب] (^١) بيان إيجاب سَجْدَتي السَّهو على الملبَّس عليه صلاتُه (^٢)، فلم يَدْرِ كَمْ صلى، والدليلِ على إجازتها وهو قاعدٌ في التشهد من غير أنْ يَقُومَ لها، وعلى إجازةِ صلاته دون رجوعه إلى يقينه وبنائه عليه، وبيانِ الخبرِ المعارضِ له الدّالِّ قال أنها غير جائزة إذا لم يرجع إلى اليقين، وبيانِ إيجاب طرْح الشاكِّ شَكَّه في صلاته، والرجوع (^٣) فيها إلى يقينه، وسجوده سَجْدتي السهو قبل أن يسلّم، والدليلِ قال أن الشاكَّ في صلاته إذا رجع إلى يقينه يقينه سجد سجدتي السهو قبل السلام</span>\n_________\n(^١) (باب) من (ل) و(م).\n(^٢) في (ل) و(م): \"صلاته عليه\".\n(^٣) (ك ١/ ٤١٢).","vol":"5","page":241},{"text":"١٩٤٢ - أخبرنا يونسُ بن عبد الأعلى، قال: ثنا ابنُ وهب، ح\nوحدثني أَبو إسماعيل (^١)، عن\n⦗٢٤٢⦘ القعنبيِّ (^٢)، كلاهما عن مالك (^٣)، عن ابنِ شهاب، عن أبي سَلَمَة (^٤)، عن أبي هريرة، أنَّ رسولَ الله ﷺ قال: \"إذا قام أحدُكم يصلي، جاء الشيطانُ فَلَبَّس (^٥) عليه صلاتَه، فلا يدري (^٦) كَمْ صلّى، فإذا وجد أحدكم ذلك\n⦗٢٤٣⦘ فليسجُدْ سَجْدَتَيْن وهو جالسٌ\" (^٧).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلَمي، أَبو إسماعيل الترمذي، نزيل بغداد.\n(٢٨٠ هـ) (ت س). وثقه النسائي، وأبو بكر الخلال، والدارقطني -وزاد: \"صدوق\"، والحكم- وزاد: \"مأمون\" -، ومسلمةُ، وأبو الفضل بن إسحاق بن محمود. وذكره ابن حبان في \"الثقات\". وقال الخطيب: \"وكان فهمًا متقنًا، مشهورًا بمذهب السنة\".\nوتكلم فيه أَبو حاتم الرازي. وقال ابن أبي حاتم: \"سمعتُ منه بمكة، وتكلموا فيه\".\nولكنَّ جرحَ الأَخِيْرَيْن -وإن كان مبهمًا- إلا أنه لم يؤخَذْ به. سأل الحاكمُ الدارقطنيَّ عنه، فقال الدارقطني: \"ثقة صدوق\"، قلتُ -أي: الحاكم-: بلغني أن أبا حاتم الرازي تكلم =\n⦗٢٤٢⦘ = فيه، فقال: \"هو ثقة\". وقال الذهبي بعد ذكره كلام أبي حاتم المذكور: \"قلتُ: انْبَرَم الحال على توثيقه وإمامته\". وقال الحافظ: \"ثقة حافظ لم يتضح كلام أبي حاتم فيه\". الجرح والتعديل (٧/ ١٩١)، الثقات لابن حبان (٩/ ١٢٢)، سؤالات الحاكم للدارقطني (ص ٢٨٩) (٥٢٦)، تاريخ بغداد (٢/ ٤٤)، السير (١٣/ ٢٤٢)، التقريب (ص ٤٦٨).\n(^٢) هو: عبد الله بن مسلمة بن قَعْنَب القعنبي، الحارثي، أَبو عبد الرحمن البصري، أصله من المدينة وسكنها مدة. \"ثقة عابد، كان ابن معين وابنُ المديني لا يُقَدِّمان عليه في الموطأ أحدًا\". (٢٢١ هـ) بمكة، (خ م د ت س).\nو\"القعنبي\": -بفتح القاف وسكون العين المهملة وفتح النون- نسبة إلى جَدِّه قَعْنَب.\nالثقات لابن حبان (٨/ ٣٥٣)، الأنساب (٤/ ٥٣١)، اللباب (٣/ ٥٠)، تهذيب الكمال (١٦/ ١٣٦ - ١٤٣)، تهذيب التهذيب (٦/ ٢٩)، التقريب (ص ٣٢٣).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن يحيى بن يحيى، عن مالك، به، نحوه. كتاب المساجد ومواضع الصلاة، باب: السهو في الصلاة، والسجود له (١/ ٣٩٨) برقم (٣٨٩).\n(^٤) هو ابن عبد الرحمن، ورد التصريح به في رواية مسلم.\n(^٥) قال القاضي عياض في \"المشارق\" (١/ ٣٥٤) في قوله \"فلبس عليه\": \"بباء مفتوحة مخففة، وقد ضبطه بعضهم بتشديدها، والفتح أفصح، قال الله تعالى: ﴿وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ﴾ [سورة \"الأنعام\": ٩]، أي: خلط عليه أمر صلاته، وشبَّهها عليه\". وانظر: شرح النووي لمسلم (٥/ ٥٧).\nوقد ضبطه ناسخ الأصل بالتشديد، ولعل ذلك اجتهادًا منه.\n(^٦) في (م): \"فلم يدر\" وهو خطأ.\n(^٧) وأخرجه البخاري (١٢٣٢) في \"السهو\" باب: السهو في الفرض والتطوع (٣/ ١٢٥) عن عبد الله بن يوسف.\nوأبو داود (١٠٣٠) في \"الصلاة\" باب: من قال: يتم على أكبر ظنه، (١/ ٦٢٤) عن القعنبي، كلاهما عن مالك، به، بنحوه.\nوهو في الموطأ -رواية يحيى - (١/ ١٠٠) باب العمل في السهو.\nمن فوائد الاستخراج:\nروى المصنف عن مالك من طريق القعنبي، بينما الإمام مسلم من طريق يحيى بن يحيى، وقد سبق أن ابن معين وابن المديني كانا لا يقدِّمان على القعنبي أحدًا في الموطأ، ولم أجد نصًّا لأحد يوجب تقديم يحيى في الموطأ خاصة.","vol":"5","page":241},{"text":"١٩٤٣ - حدثنا أَبو داود الحَرَّانيُّ (^١)، والعباسُ بن محمد (^٢)، قالا: ثنا يعقوبُ بن إبراهيمَ بن سعد (^٣)، قال: ثنا أبي، عن صالح (^٤)، عن ابنِ شهابِ (^٥)، أن أبا سَلَمَة بن عبد الرحمن أخبره، أن أبا هريرة أخبره، أنَّ\n⦗٢٤٤⦘ رسولَ الله ﷺ قال: \"يأتي أحدَكم الشيطانُ (^٦) فيُلَبِّسُ عليه صلاتَه حتى لا يدري كم صلى، فإذا وجد ذلك أحدُكم فليسجُدْ سَجْدَتَين، وهو جالس\".\n_________\n(^١) هو: سليمان بن سيف بن يحيى بن درهم الطائي مولاهم.\n(^٢) هو الدوري، أَبو الفضل البغدادي.\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري، أَبو يوسف المدني، نزيل بغداد. \"ثقة فاضل) (٢٠٨ هـ). ع. تهذيب الكمال (٣٢/ ٣٠٨ - ٣١١)، التقريب (ص ٦٠٧).\n(^٤) هو ابن كيسان المدني، أَبو محمد، أو أَبو الحارث. \"ثقة ثبت فقيه\" (بعد سنة ١٤٠ هـ). ع. تهذيب الكمال (١٣/ ٧٩ - ٨٤)، التقريب (ص ٢٧٣).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه -كما سبق- عن: يحيى بن يحيى، قال: قرأت على مالك، عن ابن شهاب، به، نحوه. راجع (ح / ١٩٤٢).\n(^٦) في (ل) و(م): \"يأتي الشيطانُ أحدَكم\".","vol":"5","page":243},{"text":"١٩٤٤ - حدثنا أَبو أمية (^١)، قال أبنا أَبو اليمان (^٢) قال: أبنا شعيب (^٣)، والحسنُ بن موسى (^٤)، نا (^٥) الليثُ (^٦)، وأبو عاصم (^٧)، عن ابنِ أبي ذِئْبٍ (^٨)، كلهم عن ابنِ شهاب (^٩)، بمثله.\n⦗٢٤٥⦘ ورواه ابنُ عيينة عن الزهري، بنحوه (^١٠).\n_________\n(^١) هو الطرسوسي، محمد بن إبراهيم بن مسلم الثغري.\nوله ثلاثة شيوخ في هذه الطريق وهم:\n١ - أَبو اليمان. ٢ - الحسن بن موسى. ٣ - أَبو عاصم.\nفأبو أمية له -في هذا الحديث- إلى الزهري ثلاثة طرق.\n(^٢) هو: الحكم بن نافع البهراني -بفتح الموحدة- أَبو اليمان الحمصي.\n(^٣) هو: ابن أبي حمزة الأموي مولاهم، واسم أبيه: دينار، أَبو بشر الحمصي.\n(^٤) هو الأشيب، أَبو علي البغدادي.\n(^٥) في الأصل: \"قالا: ثنا\" وهو خطأ، والمثبت من (ل)، وفي (م): \"أخبرنا\".\n(^٦) هنا موضع الالتقاء، راجع التفصيل عند ملتقى جميع الطرق: \"ابن شهاب\".\n(^٧) هو النبيل: الضحاك بن مخلد الشيباني البصري.\n(^٨) هو: محمد بن عبد الرحمن بن المغيرة بن الحارث بن أَبي ذئب القرشي العامري، أَبو الحارث المدني. \"ثقة فقيه فاضل\" (١٥٨ هـ) وقيل سنة ١٥٩ هـ. ع. تهذيب الكمال (٢٥/ ٦٣٠ - ٦٤٤)، التقريب (ص ٤٩٣).\n(^٩) هنا موضع الالتقاء مع الإمام مسلم -بالنسبة لطريقي شعيب وابن أبي ذئب- رواه =\n⦗٢٤٥⦘ = مسلم عن قتيبة بن سعيد، ومحمد بن رمح -كلاهما عن الليث، عن الزهري، به، نحوه، ولم يسق المتن. كتاب المساجد ومواضع الصلاة، باب: السهو في الصلاة والسجود له، (١/ ٣٩٨) برقم (٣٨٩/ ٨٢ / …).\n(^١٠) وصله الإمام مسلم، رواه عن عمرو الناقد، وزهير بن حرْب، قالا: حدثنا سفيان (وهو ابن عيينة)، به، بنحوه. (١/ ٣٩٨) برقم (٣٨٩/ ٨٢ / …).","vol":"5","page":244},{"text":"١٩٤٥ - حدثنا أحمدُ بن عصام (^١)، قال: ثنا أَبو عامر العَقَديُّ (^٢)، قال: ثنا هشام الدَّسْتُوائي (^٣)، عن يحيى بن أبي كثير، عن أبي سَلَمَة، عن أبي هريرة، أن النبيَّ ﷺ قال: \"إذا نودِيَ بالصلاة (^٤) أدبر الشيطانُ وله ضُرَاطٌ، حتى لا يسمع الأذان، فإذا قُضِيَ الأذانُ أَقْبَلَ، فإذا ثُوِّبَ (^٥)\n⦗٢٤٦⦘ بها أدْبَر، فإذا قُضِيَ التثويبُ أقبل حتى (^٦) يخطر (^٧) بين المرء ونفسه؛ يقول: اذْكُرْ كذا (^٨) -لِمَا لم يكن يَذْكُرُ- حتى يَظَلَّ الرجلُ لا يدري (^٩) كم صلى. فإذا لم يَدْرِ (^١٠) كَمْ صلّى -ثلاثًا أم أربعًا- فليسجُدْ سَجْدَتي السهو (^١١) وهو جالسٌ\" (^١٢).\n_________\n(^١) ابن عبد المجيد بن كثير بن أبي عمرة الأنصاري، أَبو يحيى الأصبهاني.\n(^٢) هو: عبد الملك بن عمرو القيسي.\nو\"العقدي\": -بفتح العين المهملة، وفتح القاف، وفي آخرها الدال المهملة- هذه النسبة إلى بطن من بُجَيْلَةَ، وقيل: من قَيْس. انظر: الأنساب (٤/ ٢١٤)، اللباب (٢/ ٣٤٨).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى، عن معاذ بن هشام، عن أبيه هشام، به، نحوه. الكتاب والباب المذكوران، (١/ ٣٩٨)، برقم (٣٨٩/ ٨٣).\n(^٤) في صحيح مسلم: \"بالأذان\"، ولفظ البخاري يوافق المصنف.\n(^٥) من \"التثويب\" والمراد هنا الإقامة، وأصله: من \"ثاب\" إذا رجع، و\"الإقامة\" فيها رجوعٌ وعودٌ للنداء والدعاء إلى الصلاة. انظر: غريب الخطابي (١/ ٧١٥)، المشارق (١/ ١٣٥)، شرح النووي لمسلم (٤/ ٩٢).\n(^٦) لفظة \"حتى\" لا توجد عند مسلم، وهي موجودة في رواية البخاري.\n(^٧) \"يخطر\": قال القاضي عياض في \"المشارق\" (١/ ٢٣٤): \"بكسر الطاء كذا ضبطناه عن متقنيهم، وسمعناه من أكثرهم: \"يخطُر\" -بالضم- والكسر هو الوجه عند بعضهم في هذا، يعني: يوسوس، ومنه: رُمْحٌ خَطَّار، أي: ذو اهتزاز، و: الفَحْل يخطِر بذنَبِه -بكسر الطاء- أي: يحركه ويضرب به فخذيه.\nوأما على الضم: فمن السلوك والمرور، أي: حتى يدنو ويَمُرَّ بين المرء ونفسه، ويحول بينه وبين ذكر ما هو فيه بمروره وقربه من وسواسه، وشغله عن صلاته\". وانظر: شرح النووي لمسلم (٤/ ٩٢).\n(^٨) في صحيح مسلم هذه الجملة \"اذكر كذا\" مكررة مرتين، ولفظ البخاري \"اذكر كذا وكذا\".\n(^٩) في مسلم والبخاري بلفظ: \"وإن يدري\"، وكلاهما بمعنى.\n(^١٠) في مسلم والبخاري بلفظ: \"فإذا لم يدر أحدكم\" -بزيادة \"أحدكم\".\n(^١١) كلمة \"السهو\" لا توجد عند مسلم والبخاري، وهي وصف للسجدتين.\n(^١٢) وأخرجه البخاري في \"السهو\" باب: إذا لم يدر كم صلى: ثلالًا أو أربعًا -سجد سجدتين وهو جالس، (٣/ ١٢٤، مع الفتح)، برقم (١٢٣١).\nمن فوائد الاستخراج:\nزيادة لفظة \"السهو\" في قوله: \"فليسجد سجدتي السهو\" وهذه اللفظة تزيد إيضاحا لنوعية هاتين السجدتين.","vol":"5","page":245},{"text":"١٩٤٦ - حدثنا يونس بن حبيب، قال: ثنا أَبو داود (^١)، ح\nوحدثنا ابن أبي عبد الله المُقْرِيء (^٢)، قال: ثنا\nعبد الوهاب (^٣)، قالا: ثنا هشام الدستوائي، بمثله، والمعنى واحد.\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢٣٤٥) (ص ٣٠٨)، ولفظه: \"أدبر الشيطان له ضريط … \".\n(^٢) هو عبد الله بن أبي عبد الله [واسمه: محمد] بن إسماعيل بن لاحق البزاز أَبو محمد المقريء.\n(^٣) هو: ابن عطاء الخفاف.","vol":"5","page":247},{"text":"١٩٤٧ - حدثنا عباسُ الدُّوْرِيُّ، قال: ثنا خالدُ بن مَخْلَد (^١) القَطَواني (^٢)، ح\nوحدثنا الصغاني (^٣) قال: ثنا موسى بن داود (^٤)، قالا: ثنا سليمانُ بن بلال (^٥)، عن زيد بن أسلم (^٦)، عن عطاء بن يَسار (^٧)، عن أبي سعيد الخدري، قال: قال رسولُ الله ﷺ: \"إذا شكَّ أحدُكم في صلاته، فلم يدرِ\n⦗٢٤٨⦘ كم صلّى -ثلاثًا (^٨) أو أربعًا- فليَطْرَحِ الشكَّ، ولْيَبْنِ على ما يستيقنُ، ثم (^٩) ليسجُدْ سَجْدَتَيْن، وهو جالسٌ (^١٠)، فإن كان صلى خمسًا شفع (^١١) بها صلاتَه، وإن كان [صلى] (^١٢) أربعًا كانتا ترغيمًا للشيطان\" (^١٣).\n_________\n(^١) يوجد هنا سقطٌ في (م) يعادِلُ حوالي ثلاث لوحات، يبدأ من هنا إلى قوله: \"بأن ذا الشماليين قتل يوم بدر، وأن أبا هريرة لم يدركه … \" بعد (ح/٢٠٢).\n(^٢) أَبو الهيثم البجلي مولاهم الكوفي، (٢١٣ هـ). (خ م كد ت س).\n(^٣) (ك ١/ ٤١٣).\n(^٤) هو الضبي أَبو عبد الله الطرسوسي الخلقاني، كوفي الأصل، سكن بغداد، ثم ولي قضاء طرسوس، ومات بها.\n(^٥) هو التيمي مولاهم أَبو محمد وأبو أيوب المدني.\n(^٦) هو العدوي المدني.\n(^٧) هو الهلالي، أَبو محمد المدني.\n(^٨) في المطبوع (٢/ ١٩٢): \"ثلثة\" وهو خطأ.\n(^٩) في صحيح مسلم: بدون اللام في \"ليسجد\".\n(^١٠) في صحيح مسلم: \"ثم يسجد سجدتين قبل أن يسلم\" وليس فيه \"وهو جالس\".\n(^١١) في صحيح مسلم: \"شفعن له صلاته\".\n(^١٢) في الأصل: بدون لفظة: \"صلى\"، والمثبت من (ل) وهو موافق لصحيح مسلم، ولفظه: \"وإن كان صلى إتماما لأربع … \".\n(^١٣) أي: إغاظة له وإذلالًا، مأخوذ من \"الرغام\" وهو: التراب، ومنه: أرغم الله أنفه، والمعنى: أن الشيطان لَبَّس عليه صلَاته، وتعرّض لإفسادها ونَقْصها، فجعل الله تعالى للمصلي طريقًا إلى جَبْر صلاته، وتدارك ما لبَّس عليه، وإرغام الشيطان، ورده خاسئا مبعدًا عن مراده … \". شرح النووي لصحيح مسلم (٥/ ٦٠ - ٦١)، وانظر: غريب أبي عبيد (٢/ ٣٥٩)، النهاية (٢/ ٢٣٨ - ٢٣٩).","vol":"5","page":247},{"text":"١٩٤٨ - حدثنا محمد بن عوف الحمصي، قال: ثنا عثمانُ بن سعيد (^١)، قال: ثنا أَبو غسَّان (^٢)، عن زيد بن أسلم (^٣)، بإسناده، [مثله] (^٤)،\n⦗٢٤٩⦘ إلا أنَّ سليمانَ زاد في حديثه، قال: \"سجد سَجْدَتَيْن وهو جالسٌ قبل أن يُسَلِّم\" (^٥).\n_________\n(^١) ابن كثير بن دينار القرشي مولاهم أَبو عمرو الحمصي. \"ثقة عابد\" (٢٠٩ هـ) (د س ق). تهذيب الكمال (١٩/ ٣٧٧ - ٣٧٩)، التقريب (ص ٣٨٣).\n(^٢) هو: محمد بن مطرف بن داود الليثي، أَبو غسان المدني، نزيل عسقلان. \"ثقة\". (بعد سنة ١٦٠ هـ) ع. تهذيب الكمال (٢٦/ ٤٧٠ - ٤٧٣)، التقريب (ص ٥٠٧).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم.\n(^٤) من (ل).\n(^٥) سبقت رواية سليمان برقم (١٩٤٧) ولم يذكر المصنف في روايته -هناك- جملة \"قبل أن يسلم\"، وسبق التنبيه هناك على أن هذه الجملة مذكورة في رواية سليمان عند مسلم.\nوقد روى أَبو داود هذا الحديث (١٠٢٤)، (١/ ٦٢١)، عن محمد بن العلاء: حدثنا أَبو خالد، عن ابن عجلان، عن زيد بن أسلم، به، ببعض الزيادات في السند، ثم قال: رواه هشام بن سعد [ستأتي روايته عند المصنف برقم (١٩٥٠)] ومحمد بن مطرف، عن زيد، عن عطاء بن يَسار، عن أبي سعيد الخدري، عن النبي ﷺ، وحديث أبي خالد أشبع: السنن (١/ ٦٢٢).\nقلت: حديث محمد بن مطرف هو هذا الحديث، رواه أيضًا أحمد في المسند (٣/ ٨٧) من طريق علي ابن عياش عنه به.","vol":"5","page":248},{"text":"١٩٤٩ - حدثنا الصغاني وأبو أمية، قالا: ثنا موسى بن داود، قال: ثنا عبد العزيز بن أبي سلمة (^١)، عن زيد بن أسلم -بإسناده- مثل حديث أبي غسَّان وسليمان بن بلال، غير تلك الكلمة التي بُيِّنَتْ: \"قبل أن يسلم\" فقط.\n_________\n(^١) هو: عبد العزيز بن عبد الله بن أبي سلمة الماجشون.","vol":"5","page":249},{"text":"١٩٥٠ - حدثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، عن هشام بن سعد (^١)، عن زيد بن أسلم (^٢)، بمثل حديث سليمان بن بلال\n⦗٢٥٠⦘ بتمامه، وذكر الكلمةَ: \"ليسجد سجدتين وهو جالس قبل السلام\" (^٣).\n_________\n(^١) هو المدني، أَبو عباد، ويقال: أَبو سعيد القرشي -يقال له: يتيم زيد بن أسلم.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أحمد بن عبد الرحمن بن وهب، حدثني عمّي =\n⦗٢٥٠⦘ = عبد الله، حدثني داود بن قيس، عن زيد بن أسلم، به، بنحوه، بذكر السجدتين قبل السلام -كما قال سليمان بن بلال. الكتاب والباب المذكوران (١/ ٤٠٠) برقم (٥٧١ / …).\n(^٣) من فوائد الاستخراج:\nأخرج المصنف هذا الحديث عن زيد بن أسلم من طريق هشام بن سعد عنه، وقد وصفه أَبو داود بأنه أثبت الناس في زيد بن أسلم، بينما الراوي عن زيد عند مسلم وهو (داود بن قيس) لم يوصف بشيء من هذا.","vol":"5","page":249},{"text":"<span data-type='title' id=toc-324>باب الإباحةِ لناسي التشهدِ في الركعتين الأُوْلَيَيْنِ من الظهر وغيرِه -ونهض- أن يمضي في صلاته ولا يقعد، وأن يسجد سَجْدَتَيْن يكبِّرُ في كل سَجْدَةٍ منهما قبل التسليم، ثم يسلم</span>","vol":"5","page":251},{"text":"١٩٥١ - حدثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وَهْب، قال: حدثني مالك (^١) والليث (^٢)، وعمرو بن الحارث (^٣)، ويونسُ بن يزيد، أنَّ ابنَ شهاب أخبرهم، عن عبد الرحمن الأعرج، أنَّ عبد الله ابن بُحَيْنَةَ (^٤) حدثه، أنَّ رسولَ الله ﷺ قام في اثنتين من الظهر فلم يجلس (^٥)؛ فلما قضى صلاته سجد سجدتين، يكبر في كل سجدة وهو جالس قبل أن يسلم، وسجد (^٦) الناسُ معه مكانَ ما نسي من الجلوس\" (^٧).\n⦗٢٥٢⦘ رواه ابنُ عُيَيْنَةَ عن الزهري، بنحوه وقال: \"فلما كان في آخر صلاته سجد سَجْدَتَيْن قبل أن يُسَلِّمَ\" (^٨).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بنحوه. كتاب المساجد ومواضع الصلاة، باب السهو في الصلاة والسجود له، (١/ ٣٩٩) برقم (٥٧٠/ ٨٥).\n(^٢) هنا موضع الالتقاء -بالنسبة لطريق الليث- رواه مسلم عن قتيبة بن سعيد، وابن رمح، كلاهما عن الليث، به، بنحوه. الكتاب والباب المذكوران، (١/ ٣٩٩) برقم (٥٧٠/ ٨٦).\n(^٣) ابن يعقوب المصري.\n(^٤) هو: عبد الله بن مالك بن القشب الأزدي.\n(^٥) وفي صحيح مسلم: \"قام في صلاة الظهر وعليه جلوس\".\n(^٦) في (ل): \"وسجدهما الناس\" وهذا موافق لما في صحيح مسلم، وتكرر قوله \"وسجد\" في المطبوع (٢/ ١٩٤)، وهو خطأ.\n(^٧) حديث الزهري أخرجه أيضًا: البخاري: =\n⦗٢٥٢⦘ = في \"الأذان\" (٨٢٩) باب: من لم ير التشهد الأول واجبًا. . . (٢/ ٣٦١، مع الفتح)، عن أبي اليمان، قال: أخبرنا شعيب.\nوفي \"السهو\" باب: ما جاء في السهو إذا قام من ركعتي الفريضة (١٢٢٤)، (٣/ ١١١، مع الفتح)، عن عبد الله بن يوسف عن مالك.\nوفيه، باب: من يكبر في سجدتي السهو (١٢٣٠)، (٣/ ١١٩).\nوفي \"الأيمان والنذور\"، باب: إذا حنث ناسيا في الأيمان، عن آدم بن أبي إياس، عن ابن أبي ذئب.\nأربعتهم عن الزهري به بألفاظ متقاربة.\nوأخرجه النسائي في \"السهو\" (٣/ ٣٤)، باب: التكبير في سجدتي السهو، عن أحمد بن عمرو بن السرح، عن ابن وهب بنفس طريق المصنف بمثله، إلا أنه لم يذكر مالكًا فقط.\nمن فوائد الاستخراج:\nروى مسلم الحديث عن الزهري من طريق الليث فقط، وهو على إمامته قال فيه يعقوب بن شيبة: \"الليث بن سعد ثقة، وهو دونهم في الزهري -يعني: دون مالك، ومعمر، وسفيان بن عيينة، وفي حديثه عن الزهري بعض الاضطراب\". تهذيب الكمال (٤/ ٢٦٤).\nوأما المصنف فقد روى عنه مقرونًا بمن هو أقوى منه في الزهري، وهم: مالك، ويونس، وعمرو بن الحارث [حيث لم يتكلم أحد في روايتهم عن الزهري].\n(^٨) أخرجه ابن ماجه (١٢٠٦) في \"وإقامة الصلاة\" باب: ما جاء فيمن قام من اثنتين ساهيًا، (١/ ٣٨١) عن: عثمان وأبي بكر -ابني أبي شيبة-، وهشام بن عمار، قالوا: =\n⦗٢٥٣⦘ = ثنا سفيان بن عيينة، عن الزهري، به: \"فلما كان قبل أن يسلم سجد سجدتين\".","vol":"5","page":251},{"text":"١٩٥٢ - حدثنا ابن مُهِلّ (^١) ومحمد بن الصبّاح (^٢)، قالا: ثنا عبد الرزاق، عن معمر، ح\nوحدثنا الصغاني وأبو أُمَيَّةَ، قالا: ثنا أَبو اليمان، قال: أبنا شعيب، كلاهما عن (^٣) الزهري، بحديثهما فيه (^٤).\n_________\n(^١) هو: محمد بن عبد الله بن المهِلّ بن المثنى الصنعاني.\n(^٢) لم أقف على ترجمته، وفي (م) بعده: (الصَّنْعَانيَّيْن) -كذا-.\n(^٣) (ك ١/ ٤١٤).\n(^٤) أخرجه البخاري عن أبي اليمان، به، وانظر (ح / ١٩٥١).","vol":"5","page":253},{"text":"١٩٥٣ - حدثنا ابنُ عبد الحكم (^١) ويزيدُ بن سِنَان (^٢)، عن إسحاق بن بكر بن مُضَر (^٣)، عن أبيه، عن جعفر بن ربيعة، عن الأعرج (^٤)، بحديثه فيه (^٥).\n_________\n(^١) هو: محمد بن عبد الله بن عبد الحكم بن أعين المصري -تقدم في (ح / ١٩٢٠). وقد صرح المصنف باسمه هناك.\n(^٢) ابن يزيد القزّاز البصري، أَبو خالد، نزيل مصر.\n(^٣) هو المصري ..\n(^٤) في (ل): (عن ابن هرمز) وكلاهما صحيح، فاسم الراوى: عبد الرحمن بن هرمز، ويلقب بالأعرج.\n(^٥) أخرجه البخاري (٨٣٠) (٢/ ٣٦٢، مع الفتح)، في \"الأذان\" باب: التشهد الأول، عن قتيبة بن سعيد، عن بكر، عن جعفر، به.","vol":"5","page":253},{"text":"١٩٥٤ - حدثنا عبد الرحمن بن بشر (^١)، قال: ثنا يحيى بن سعيد القطان، [ح] (^٢)\nوحدثنا يزيدُ بن سِنَان، قال: ثنا عمر بن عمران السَّدُوْسِي (^٣)، قالا: ثنا يحيى بن سعيد الأنصاري (^٤)، عن الأعرج، عن عبد الله ابن بُحَيْنَةَ، أنّه\n⦗٢٥٥⦘ صلّى مع رسولِ الله ﷺ الظهر. فذكره (^٥) (^٦).\n_________\n(^١) ابن الحكم العبدي، أَبو محمد النيسابوري.\n(^٢) علامة التحويل [ح] من (ل) فقط، والسياق يقتضيها.\n(^٣) أَبو حفص، من آل المنذر.\nأورده البخاري في تاريخه الكبير (٦/ ١٨٢)، ولم يذكر فيه جرحا ولا تعديلًا. وذكره ابن أبي حاتم في \"الجرح\" (٦/ ١٢٦) وقال عن أبيه: \"أنه مجهول\". وذكره ابن حبان في \"الثقات\" (٧/ ١٨١). وقال الذهبي في \"الميزان\" (٣/ ١٢٥): \"مجهول\". ونقل عن الأزدي أنه قال: \"منكر الحديث\". وانظر: الضعفاء والمتروكين لابن الجوزي (٢٤٨٨) (٢/ ٢١٤)، المغني في الضعفاء (٤٥١٨) (٢/ ٤٧١)، ديوان الضعفاء (٣٠٨٥) (ص ٢٩٥)، لسان الميزان (٥/ ٢١٦ - ٢١٧). و\"السدوسي\": -بضم الدال المهملة، والواو بين السينين المهملتين، -هذه النسبة إلى \"سدُوس\" -بضم السين الأولى، قال ابن حبيب: كل سدوس في العرب فهو مفتوح إلا سُدوس ابن أصمع .... الأنساب (٣/ ٢٣٨)، اللباب (٢/ ١٠٩). ولم تتحدد لي قبيلة المترجم في السدوسيين.\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، رواه عن أبي الربيع الزهراني، حدثنا حماد، حدثنا يحيى بن سعيد، به، بلفظ: \"أن رسول الله ﷺ قام في الشفع الذي يريد أن يجلس في صلاته، فمضى في صلاته، فلما كان في آخر الصلاة سجد قبل أن يُسلم، ثم سلم\".\nالكتاب والباب المذكوران (١/ ٣٩٩) برقم (٥٧٠/ ٨٧).\nو\"يحيى بن سعيد\" هذا هو المدني، أَبو سعيد القاضي.\nو\"الأنصاري\" نسبة إلى \"الأنصار\". الأنساب (١/ ٢١٩)، اللباب (١/ ٨٩).\n(^٥) كلمة \"فذكره\" ساقطة من (ل).\n(^٦) وأخرجه البخاري (١٢٢٥) (٣/ ١١١) في \"السهو\"، باب: ما جاء في السهو إذا قام من ركعتي الفريضة، عن عبد الله بن يونس، أخبرنا مالك، عن يحيى بن سعيد، به، بنحوه.","vol":"5","page":254},{"text":"١٩٥٥ - حدثنا عمارُ بن رَجَاء (^١)، قال: ثنا يزيد (^٢)، قال: ثنا يحيى (^٣)، عن الأعرج (^٤)، أخبره عن ابن بُحَيْنَة، \"أن النبيَّ ﷺ قام في اثنين من الظهر أو العصر، فلم يَسْتَرِحْ، فلما اعتدل قائما لم يرجِعْ (^٥) حتى فرغ من صلاته، ثم سجد سَجْدَتَيْن وهو جالس، فلما فرغ انتظرناه أن يُسَلِّمَ، فسجد بنا قبل التسليم، ثم سلَّم\".\n[هذا] لفظ [حديث] (^٦) يزيد (^٧).\n_________\n(^١) هو أَبو ياسر التغلبي الإستراباذي. و\"ابن رجاء\" لم يرد في (ل).\n(^٢) هو: ابن هارون بن زاذان الواسطي.\n(^٣) هو ابن سعيد الأنصاري، وهو ملتقى المصنف مع الإمام مسلم، راجع (ح / ١٩٥٤).\n(^٤) في (ل): \"عبد الرحمن بن هرمز\" وهو كذلك.\n(^٥) في الأصل والمطبوع (٢/ ١٩٤): \"لم يركع\" والمثبت من (ل) وهو الصحيح.\n(^٦) ما بين المعقوفتين في الموضعين من (ل).\n(^٧) وسيورد المصنف هذا الحديث بالطريق نفسِه برقم (٢٠٢٣) بنحوه، وتصريح المصنف هنا بكون ما ساقه هو لفظ يزيد -مع أنه لم يسُقْه إلا من طريقه وحده- تأكيد منه لصحة ما ورد فيه، وربما يكون المصنف قد لجأ إلى هذا التأكيد لما في سياقه بعض الاختلاف عن لفظ مسلم وراجع (ح / ٢٠٢٣).","vol":"5","page":255},{"text":"<span data-type='title' id=toc-325>[باب] (^١) بيان الإباحةِ للمُسَلِّمِ في الركعتين الأوليين من الظهر والعصر ناسيًا أن يبني على صلاته، وإِن ولَّى ظهره إلى القبلة، أو خرج من المسجد، أو تكلم. وسجد سَجْدَتَي السهو بعد فراغه من صلاته، أو بعد أن يسلم. وكذلك الإمام والمأمومون إذا تكلَّموا في أمر الصلاة، والدليلِ على أنَّ الإمام إذا كان ذلك منه، فذكره واحدٌ من المأمومين، أنَّ عليه أن يسأل غيرَه، فإن صدَّقوه استعمل قولَهم، وعلى أنّ سجدتي السهو بعد السلام إذا استيقن بزيادة في صلاته</span>\n_________\n(^١) من (ل).","vol":"5","page":256},{"text":"١٩٥٦ - حدثنا أَبو إسماعيل (^١)، قال: ثنا الحميديُّ (^٢)، قال: ثنا سفيانُ (^٣)، قال: ثنا أيوب (^٤)، عن محمد (^٥)، عن أبي هريرة، قال: \"صلى بنا\n⦗٢٥٧⦘ رسولُ الله ﷺ \"، ح\nوحدثنا الصغاني، قال: ثنا زهير (^٦)، قال: ثنا ابنُ عيينة، عن أيوب، عن محمد، قال: سمعتُ أبا هريرة يقول: \"صلى بنا رسولُ الله ﷺ إحدى صلاتي العَشِيِّ (^٧): إما الظهرَ وإما العصرَ، وأكْثَرُ علمي (^٨) أنها العصرُ، فسلَّمَ في ركعتين، ثم أتى جِذْعًا (^٩) في المسجد (^١٠) فأسند ظهره إليه.\nقال: وفي القوم أَبو بكر وعمر [﵄] (^١١)، فهاباه (^١٢) أنّ\n⦗٢٥٨⦘ يُكَلِّماه، وخرج سرعانُ الناس (^١٣)، فقال ذو اليدين (^١٤): \"يا رسولَ الله، أَقُصِرَتِ الصلاةُ أم نَسِيْتَ؟ (^١٥) \" قال: \"ما يقولُ ذو اليدين؟ \" فقالوا: \"صدق ذو اليدين\"، (^١٦) (^١٧) فقام، فصلى ركعتين، ثم سلم، ثم كَبَّرَ فسجد، ثم كبر فرفع، ثم كبر فسجد مثل سجوده أو أطول (^١٨)، ثم كبر فرفع\".\nقال ابنُ سيرين: \"وأُخْبِرْتُ عن عمران بن حصين: \"ثم (^١٩) سلَّم\".\nواللفظُ للصغاني، ومعنى حديثهما واحد (^٢٠).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السلمي الترمذي.\n(^٢) الحديث في مسنده (٩٨٣) (٢/ ٤٣٣) نحو سياق المصنف.\n(^٣) هو ابن عيينة، وهو الملتقى مع الإمام مسلم في هذه الطريق (طريق الحميدي) فقد رواه مسلم عن: عمرو الناقد، وزهير بن حرْب، جميعا عن ابن عيينة، به، بنحوه.\nكتاب المساجد ومواضع الصلاة، باب السهو في الصلاة والسجود له، (١/ ٤٠٣) برقم (٥٧٣).\n(^٤) هو ابن أبي تميمة السختياني، وقع التصريح به في رواية البخاري (١٢٢٨).\n(^٥) هو: ابن سيرين، كما في (ح / ١٩٥٧) الآتي.\n(^٦) هو ابن حرب بن شداد، أَبو خيثمة النسائي، نزيل بغداد.\n(^٧) العشي: ما بعد زوال الشمس إلى غروبها، وقيل غير ذلك.\nالمشارق (٢/ ١٠٣)، النهاية (٣/ ٢٤٢)، لسان العرب (١٥/ ٦٠).\n(^٨) في (ل): \"وأكبر ظني … \"، وفي مسند الحميدي: \"وأكثر ظني\"، وفي \"الكبرى\" للبيهقي (٢/ ٣٥٤) من رواية بشر بن موسى عن الحميدي عن ابن عيينة، به، وكذلك فيه (٢/ ٣٥٣) من رواية يزيد بن إبراهيم، عن ابن سيرين بلفظ: \"وأكبر ظني\" -كما في النسخة التركية- وجملة \"وأكثر علمي أنها العصر\" لا توجد في صحيح مسلم، وسيأتي الكلام في تحديدها في (ح / ١٩٥٩).\n(^٩) \"جذعا\": -بكسر الجيم، وسكون الذال- واحد جذوع النخلة، وقيل: هو ساق النخلة. المشارق (١/ ١٤٣)، اللسان (٨/ ٤٥).\n(^١٠) في صحيح مسلم بلفظ: \"ثم أتى جذعا في قبلة المسجد، فاستند إليها مغضبًا\".\n(^١١) من (ل).\n(^١٢) في صحيح مسلم بلفظ: \"فهابا أن يتكلما\"، وعند الحميدي: \"فهابا أن يكلماه\".\nورواية ابن عون عن ابن سيرين في المسند لأحمد (٢/ ٢٣٤) والنسائي (٣/ ٢١) بمثل لفظ المصنف، والمعنى: أنهما غلب عليهما احترامُه وتعظيمُه على الاعتراض عليه، =\n⦗٢٥٨⦘ = وأما ذو اليدين فغلب عليه حِرْصُه على تعلّم العلم. الفتح (٢/ ١٢٠)، وانظر: النهاية (٥/ ٢٨٥ - ٢٨٦).\n(^١٣) في صحيح مسلم بعده: \"قصرت الصلاة\"، وعند الحميدي: \"يقولون: قصرت الصلاة\".\n(^١٤) سيأتي كلام المصنف في تحديد اسمه بعد (ح / ١٩٦٢).\n(^١٥) في صحيح مسلم: \"فنظر النبي ﷺ يمينًا وشمالًا، فقال: … \".\n(^١٦) في صحيح مسلم: \"صدق، لم تُصَلِّ إلا ركعتين، فصلى ركعتين … \".\n(^١٧) (ك ١/ ٤١٥).\n(^١٨) جملة: \"مثل سجوده أو أطول\" لا توجد في صحيح مسلم.\n(^١٩) في (ل): \"أنه سلم\".\n(^٢٠) من فوائد الاستخراج:\n١ - زيادة بعض الألفاظ، وقد سبقت الإشارة إليها في مواضعها، وهي:\nجملة \"وأكثر علمي أنها العصر\".\nقوله: \"مثل سجوده أو أطول\"، بعد قوله: \"فسجد\". =\n⦗٢٥٩⦘ = ٢ - جاء لفظ المصنف موافقًا لقواعد العربية في قوله: \"فأسند ظهره إليه\" -بتذكير الضمير العائد إلى \"الجذع\"- ومعلوم أن \"الجذع\" مذكر.\nوأما لفظ مسلم: \"فاستند إليها\" -بتأنيث الضمير- وظاهره مخالف للعربية، ولذلك أُوِّلَ بأنه أَنَّثَه على إرادة \"الخشبة\" وراجع شرح النووي (٥/ ٦٨).\n٣ - التصريح بأن قائل قوله: \"وأخبرت عن عمران بن حصين … \" هو ابن سيرين، بينما رواية مسلم لم تصرح بذلك. وهو هكذا- مصرحًا به، عند الحميدي.","vol":"5","page":256},{"text":"١٩٥٧ - حدثنا البرْتيُّ (^١)، قال: ثنا أَبو عمر (^٢)، قال: ثنا يزيد بن إبراهيم (^٣)، قال: ثنا محمدُ بن سيرين (^٤)، قال: قال أَبو هريرة: \"صلَّى رسولُ الله ﷺ إحدى صلاتي العَشِيّ\". وذكر الحديث (^٥).\n_________\n(^١) البرتي: -بكسر الباء- هو: أحمد بن محمد بن عيسى، أَبو العباس البغدادي.\n(^٢) هو: حفص بن عمر بن الحارث بن سَخْبَرَة -بفتح المهملة، وسكون الخاء المعجمة، وفتح الموحدة- الأزدي النَّمَرِي -بفتح النون والميم- أَبو عمر الحَوْضي -وهو بها أشهر- \"ثقة ثبت … \". (٢٢٥ هـ) (ح د س). وعند البخاري (١٢٢٩) تصريح باسمه. الأنساب (٥/ ٥٢٤)، تهذيب الكمال (٧/ ٢٦ - ٢٩)، توضيح المشتبه (٥/ ٦٦ - ٦٧)، تبصير المنتبه (٢/ ٦٧٧)، التقريب (ص ١٧٢).\n(^٣) هو التُّستري نزيل البصرة، أَبو سعيد.\n(^٤) هنا موضع الالتقاء.\n(^٥) أخرجه البخاري في: \"السهو\" (١٢٢٩) باب: من يكبر في سجدتي السهو (٣/ ١١٩، مع الفتح)، و\"الأدب\" (٦٠٥١) باب: ما يجوز من ذكر الناس نحو قولهم \"الطويل\" و\"القصير\" … (١٠/ ٤٨٣، مع الفتح)، عن حفص بن عمر، به.","vol":"5","page":259},{"text":"١٩٥٨ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب ح\n⦗٢٦٠⦘ وحدثنا محمدُ بن حَيُّويه (^١)، قال: ثنا مُطَرّف (^٢)، جميعا قالا: ثنا مالك، عن أيوب (^٣)، ح\nوحدثنا أَبو داود (^٤)، قال: حدثنا محمدُ بن عُبَيْدٍ (^٥)، قال: ثنا حماد (^٦)، عن أيوب، بحديثهما فيه (^٧).\n_________\n(^١) \"حيُّويه\" -بفتح أوله، وضم المثناة تحت المشددة، وسكون الواو، وفتح المثناة تحت، تليها هاء- وهو: محمد بن يحيى بن موسى الإسفراييني. يلقب: حيُّوية، وقيل: إنها لقب لأبيه، وصنيع المصنف يقتضيه، ورجح ذلك الذهبي في \"التذكرة\".\n(^٢) هو ابن عبد الله بن مطرّف بن سليمان بن يَسار اليساري الهلالي، أَبو مصعب المدني.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أَبي الربيع الزهراني، عن حماد، به، وقال: بمعنى حديث سفيان. الكتاب والباب المذكوران (١/ ٤٠٣) برقم (٥٧٣/ ٩٨).\n(^٤) هو السجستاني، صاحب السنن، والحديث بهذا الإسناد في سننه (١/ ٦١٢) برقم (١٠٠٨) في باب: السهو في السجدتين.\n(^٥) ابن حِسَاب -بكسر الحاء، وتخفيف السين المهملتين- الغُبَرِي -بضم المعجمة، وتخفيف الموحدة المفتوحة- البصري. \"ثقة\" (٢٣٨ هـ). (م د س). تهذيب الكمال (٢٦/ ٦٠ - ٦٢)، توضيح المشتبه (٣/ ٢٢٦)، التقريب (ص ٤٩٥).\n(^٦) هنا موضع الالتقاء، وراجع ما سبق.\n(^٧) حديث مالك أخرجه البخاري في:\n\"الأذان\" (٧١٤) باب: هل يأخذ الإمامُ إذا شكَّ بقول الناس- (٢/ ٢٤٠، مع الفتح)، عن القعنبي.\nوفي \"السهو\" (١٢٢٨) باب: من لم يتشهد في سجدتي السهو … (٣/ ١١٨، مع =\n⦗٢٦١⦘ = الفتح)، عن عبد الله بن يوسف.\nوفي \"أخبار الآحاد\" (٧٢٥٠)، باب: ما جاء في إجازة خبر الواحد الصدوق في الأذان والصلاة والصوم والفرائض. . . (١٣/ ٢٤٥) عن إسماعيل (ابن أبي أويس)، ثلاثتهم عن مالك، به، بألفاظ متقاربة.\nوهو في موطأ مالك -رواية يحيى - (١/ ٩٣) باب ما يفعل من سلَّم من ركعتين ساهيًا.","vol":"5","page":259},{"text":"١٩٥٩ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالكا (^١) حدثه، عن داود بن الحصين (^٢)،\n⦗٢٦٢⦘ عن أبي سفيان (^٣)\n⦗٢٦٣⦘مولى ابنِ أبي أحمد (^٤) - قال: سمعتُ أبا هريرة يقول: \"صلّى لنا رسولُ الله ﷺ العصرَ (^٥)، فسلَّم في ركعتين،\n⦗٢٦٤⦘ فقال (^٦) ذو اليدين: \"أقُصِرَتِ الصلاةُ يا رسولَ الله أم نَسِيْتَ\"؟ فقال رسولُ الله ﷺ: \"كلُّ ذلك لم يكن (^٧) \" فقال: قد كان بعضُ ذلك يا رسولَ الله\"، فأقبل رسولُ الله ﷺ على الناس؛ فقال: \"صدق ذو اليدين\"؟ قالوا (^٨): \"نعم\"، فأتمَّ رسولُ الله ﷺ ما بَقِيَ عليه من الصلاة، ثم سَجَدَ سَجْدَتَيْن وهو جالسٌ بعد التَّسْلِيْمِ\" (^٩).\n_________\n(^١) في \"الأصل\": \"أن مالك \" -بدون النصب- والمثبت من (ل).\nو\"مالك\" هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن قتيبة بن سعيد، عن مالك، به، بنحوه. كتاب المساجد، باب: السهو في الصلاة والسجود له، (١/ ٤٠٤) برقم (٥٧٣/ ٩٩).\n(^٢) هو القرشي مولاهم أَبو سليمان المدني. (١٣٥ هـ)، \"ع\". وثقه: ابنُ معين، وابن إسحاق، وابن سعد، وأحمد بن صالح، والعجلي.\nوقال سفيان بن عيينة: \"كنا نتقي حديث داود بن الحصين\". وقال ابن المدينى: \"ما روى عن عكرمة فمنكر الحديث\". وقال أَبو زرعة: \"ليّن\". وقال أَبو حاتم: \"ليس بالقوي، ولولا أن مالكًا روى عنه لتُرك حديثه\". وقال أَبو داود: \"أحاديثه عن عكرمة مناكير، وأحاديثه عن شيوخه مستقيمة\". وقال النسائي: \"ليس به بأس\". وقال الساجي: \"منكر الحديث، متّهم برأي الخوارج\". وقال ابن عدي: \"صالح الحديث إذا روى عنه ثقة\". وقال: \"له حديث صالح، إذا روى عنه ثقة فهو صحيح الرواية، إلا أن يروي عنه ضعيف فيكون البلاء منهم لا منه .... \". وذكره ابن حبان في \"الثقات\" وقال: \"وكان يذهب مذهب الشُّراة، كل من ترك حديثه على الإطلاق وهم، لأنه لم =\n⦗٢٦٢⦘ = يكن بداعية إلى مذهبه … \". وقال الذهبي:\nأ- في \"الديوان\": \"ثقة قدري، ليّنه أَبو زرعة\".\nب- في كتابه \"من تكلم فيه وهو موثق\": \"ثقة مشهور له غرائب تستنكر\". ووثقه الحافظ ابن القيم مطلقًا. [تهذيب مختصر سنن أبي داود (٣/ ١٥٤]. وقال الحافظ في \"الهدي\" بعد ما ساق الأقوال فيه: \"روى له البخاري حديثًا واحدًا من رواية مالك عنه، عن أبي سفيان مولى ابن أبي أحمد، عن أبي هريرة، في العرايا، وله شواهد\". وقال في \"التقريب\": \"ثقة إلا في عكرمة، ورمي برأي الخوارج\".\nوقد ذكره صاحب \"الثقات الذين ضُعّفُوا في بعض شيوخهم\" (ص ١٥٤ - ١٥٩) وبحث فيه بحثًا مستفيضا، وخلُص إلى القول بتوثيقه مطلقًا -عن عكرمة أو غيره- إذا روى عنه ثقة، وهذا نفس قول ابن عدي في (كامله) كما سبق.\nوالنفس إلى قول الحافظ أميل لموافقته لجلّ الأقوال المتقدمة عن الأئمة. والله تعالى أعلم. انظر: طبقات ابن سعد (٥/ ٤١٤)، تاريخ ابن معين -برواية الدوري (٢/ ١٥٢)، ثقات العجلي (٣٩٢) (ص ١٤٧)، الجرح والتعديل (٣/ ٤٠٩)، الثقات لابن حبان (٦/ ٢٨٤)، الكامل (٣/ ٩٢ - ٩٣)، تهذيب الكمال (٨/ ٣٨٠ - ٣٨١)، ديوان الضعفاء للذهبي (١٣١١) (ص ١٢٤)، من تُكُلِّم فيه وهو موثَّق (١٢٤) (ص ١٠٥)، هدي الساري (ص ٤٢١)، التقريب (ص ٢٩٨).\n(^٣) قال الدارقطني: \"اسمه: وهب\". وقيل: اسمه قُرْمان -بضم القاف-. وقال ابن عبد البر: \"ولا يصح له اسم غير كنيته\".\nوثقه ابن سعد، والدارقطني، وابن حبان -حيث ذكره في الثقات- والذهبي، وابن حجر، وزاد الأخير: \"من الثالثة\". ع. انظر: طبقات ابن سعد (٥/ ٢٣٥)، الثقات لابن حبان (٥/ ٥٦١)، سؤالات البرقاني (ص ٧٦)، (٥٨٨)، الاستغناء في معرفة =\n⦗٢٦٣⦘ = المشهورين من حملة العلم بالكنى لابن عبد البر (١٠٩٨) (٢/ ٩١٢) و(٢٤٢٥) (٣/ ١٥٦٥ - ١٥٦٦)، تهذيب الكمال (٣٣/ ٣٦٤)، الكاشف (٢/ ٤٣٠)، تهذيب التهذيب (١٢/ ١٢٤ - ١٢٥)، التقريب (ص ٦٤٥).\n(^٤) اسمه: عبد الله، ولم يكن ولاء أبي سفيان لعبد الله هذا، إنما قيل له: مولاه؛ لكثرة ملازمته له. الثقات (٥/ ٥٦١)، تهذيب الكمال (٣٣/ ٣٦٤).\n(^٥) كذا في هذه الطريق عن أبي سفيان، عن أبي هريرة بلفظ \"العصر\" بغير الشك.\nوعند البخاري (٧١٥) عن أبي الوليد، عن شعبة، عن سعد بن إبراهيم، عن أبي سلمة، عن أبي هريرة بلفظ: \"الظهر\" بغير الشك.\nكذلك عند المصنف برقم (١٩٦٢) عن يحيى بن أبي كثير، عن أبي سلمة، به، بلفظ: \"الظهر\"، بدون الشك.\nوقد مرّ عند المصنف برقم (١٩٥٦) بلفظ: \"إحدى صلاتي العشي، إما الظهر، وإما العصر، وأكثر علمي أنها العصر\"، من رواية ابن سيرين.\nوفي البخاري (٤٨٢)، في \"المساجد\" باب: تشبيك الأصابع في المسجد وغيره، من طريق النضر ابن شميل، عن ابن عون، عن ابن سيرين، به، بلفظ: وإحدى صلاتي العشي\"، قال ابن سيرين: \"سماها أَبو هريرة، ولكن نسيت أنا\".\nوفي النسائي، من طريق يزيد بن زريع عن ابن عون، به، بلفظ: \"إحدى صلاتي العشي، قال: قال أَبو هريرة: ولكني نسيت\". السنن (٣/ ٢٠).\nقال الحافظ في الفتح (٣/ ١١٧) بعد استعراضه لبعض هذه الروايات، والإشارة إلى الاختلاف المذكور: \"والظاهر أن الاختلاف فيه من الرواة، وأبْعَدَ من قال: يحمل على أن القصة وقعت مرتين\". =\n⦗٢٦٤⦘ = ثم أشار إلى رواية النسائي المذكورة، وقال: \"فالظاهر أن أبا هريرة رواه كثيرًا على الشك، وكان ربما غلب على ظنه أنها الظهر فجزم بها، وتارة غلب على ظنه أنها العصر فجزم بها، وطرأ الشك في تعيينها أيضًا على ابن سيرين، وكان السبب في ذلك الاهتمام بما في القصة من الأحكام الشرعية.\nولم يختلف الرواة في حديث عمران في قصة الخرباق أنها العصر، فإن قلنا: إنهما قصة واحدة فيترجح رواية من عَيَّنَ العصر في حديث أبي هريرة\".\nوترجيح الحافظ الأخير تؤيده رواية المصنف هذه، فإنها من غير طريق ابن سيرين، وهي في مسلم. والله تعالى أعلم بالصواب.\n(^٦) في صحيح مسلم: \"فقام ذو اليدين، فقال: … \".\n(^٧) أي: لم يكن لا ذاك ولا ذا في ظني، بل ظني أني أكملتُ الصلاة أربعًا. [شرح النووي (٥/ ٦٩)]. وسيأتي عند المصنف برقم (١٩٦٢) بلفظ: \"لم تُقْصر، ولم أنْسَ\".\n(^٨) في صحيح مسلم: \"أصدق ذو اليدين؟ فقالوا\" بزيادة همزة الاستفهام في الأولى، والفاء في الثانية، ورواية النسائي موافقة لما في صحيح مسلم، وكذلك رواية يونس -شيخ المصنف- بهذا الإسناد عند ابن خزيمة (١٠٣٧).\nوهو في موطأ مالك -رواية الليثي- (١/ ٩٣) كما ساق مسلم.\n(^٩) وأخرجه النسائي في \"السهو\" باب: ما يفعل من سلم من ركعتين ناسيًا وتكلم، =\n⦗٢٦٥⦘ = (٣/ ٢٣) عن قتيبة بنفس طريق الإمام مسلم مثله، وأخرجه ابن خزيمة في صحيحه (١٠٣٧)، (٢/ ١١٩)، أيضًا عن يونس بن عبد الأعلى، به، مثل رواية مسلم، ورواه الطحاوي في \"المعاني\" (١/ ٤٤٥) عن شيخ المصنّف نفسه، ولم يسق متنه.","vol":"5","page":261},{"text":"١٩٦٠ - حدثنا يزيدُ بن سِنَان وأبو إسماعيل، قالا: ثنا القعنبي، عن مالك، بمثله.\nأخبرنا يونسُ بن عبد الأعلى (^١)، قال: قال ابنُ وَهْبٍ: قال مالك: \"كلُّ سهوٍ كان نقصانًا من الصلاة فإن سجودَه قَبْلَ التَّسْلِيْم، وكلُّ سهوٍ كان زيادةً في الصلاة فإن سجودَه بعد التسليم\" (^٢).\n_________\n(^١) \"ابن عبد الأعلى\" لم يرد في (ل).\n(^٢) وهو في الموطأ -رواية يحيى - (١/ ٩٥) - باب ما يفعل من سلّم من ركعتين ساهيًا، وبمثله في رواية أبي مصعب (٤٧٤) (١/ ١٨٣) باب التسليم في الصلاة من السهو، و(ص ١٣٥) من رواية الحدثاني، بنحوه.\nوما حكاه المصنف عن مالك هو قول أبي ثور أيضًا، وهو أحد الأقوال في المسألة.\nالقول الثاني: إن سجود السهو كلَّه بعد السلام.\nرُوِيَ ذلك عن سعد بن أَبي وقاص، وابنِ مسعود، وأنس، وابن عباس وغيرهم من الصحابة ﵃، والحسن البصري، وإبراهيم النخعي من التابعين، وبه قال الثوري وأبو حنيفة رحم الله الجميع.\nومن حجتهم:\n١ - حديث ابن مسعود- الآتي برقم (١٩٦٨، ١٩٧١، ١٩٧٦).\n٢ - حديث عمران بن حصين الآتي برقم (١٩٦٤، ١٩٦٥، ١٩٦٧).\n٣ - حديث أبي هريرة الآتي برقم (١٩٦٢، ١٩٦٦). =\n⦗٢٦٦⦘ = القول الثالث: سجودُ السهو كلُّه قبل السلام.\nورُوِيَ هذا عن أبي هريرة ﵁، وبه قال مكحول، والزهري، ورُوِيَ عن ابن المسيب، ويحيى الأنصاري، وربيعة، والأوزاعي، والليث بن سعد، وبه قال الشافعي -رحمهم الله تعالى-.\nومن حجتهم:\n١ - حديث ابن بُحينة (تقدم بالأرقام: ١٩٥١ - ١٩٥٥).\n٢ - حديث أبي سعيد الخدري [تقدم برقم ١٩٤٨، ١٩٥٠].\nالقول الرابع: كل سهوٍ سجد له النبيُّ ﷺ قبل السلام أو بعده فمحله حيث سجد النبي ﷺ:\nأ- فإذا نهض من ثنتين سجدهما قبل السلام، ولا تشهد فيهما -على حديث ابن بُحينة.\nب- وإذا شكَّ فرجع إلى اليقين سجدهما قبل التسليم -على حديث أبي سعيد الخدري.\nج- وإذا سلم من ثنتين أو من ثلاث سجدهما بعد التسليم -على حديث أبي هريرة وعمران بن حصين.\nد- وإذا شك فكان ممن يرجع إلى التحرّي سجدهما بعد التسليم -على حديث ابن مسعود.\nوما سوى المواضع التي ورد السهو فيها عنه ﷺ فالسجود قبل السلام؛ لأنه يتم ما نقص من صلاته.\nوهذا مذهب أبي أيوب سليمان بن داود، وزهير بن أبي خيثمة، وبه قال الإمام أحمد -رحمة الله على الجميع-.\nوقال الأخير: \"ولولا ما رُوي عن النبي ﷺ لأتيت السجود كله قبل السلام؛ لأنه من =\n⦗٢٦٧⦘ = شأن الصلاة أن يقضيها قبل السلام.\nهذه هي الأقوال المشهورة في المسألة، والذي نراه راجحًا -والعلم عند الله تعالى- هو ما ذهب إليه الإمام أحمد؛ قال ابن المنذر -بعد حكايته للأقوال السابقة-: \"وأصح هذه المذاهب أحمد بن حنبل [كذا، ولعله: مذهب أحمد] أنه قال بالأخبار كلها في مواضعها، وقد كان اللازم لمن مذهبُه استعمالُ الأخبارِ كلِّها، إذا وجد إلى استعمالها سبيلًا أن يقول مثل ما قال أحمد … \"، وهو يُعَرّص بالشافعية- أصحاب مذهبه.\nتنبيه: صرَّح الإمام ابن عبد البر وغيره بأن هذا الخلاف إنما هو في الأولوية، وأن كل من قال بأنه بعد السلام فسجد قبل السلام أو بالعكس فلا شيء عليه.\nوانظر للتفصيل في هذه المسألة: جامع الترمذي (٢/ ٢٣٧ - ٢٣٨)، كتاب الآثار (١/ ٤٥٥ - ٤٦٢)، كتاب الأصل (١/ ٢١٢ - ٢١٣) [كلاهما لمحمد بن الحسن]، موطأ الإمام مالك -برواية محمد بن الحسن- (١/ ٤٥٦)، الأم (١/ ١٥٤)، (٧/ ٢٠٤)، الأوسط لابن المنذر (٣/ ٣٠٧ - ٣١٣)، شرح معاني الآثار (١/ ٤٣٨ - ٤٤٣)، خلافيات البيهقي (٢/ ١٩٠ - ١٩٢ - مختصره)، الاستذكار (٤/ ٣٥٥ - ٣٦٣)، التمهيد (٥/ ٢٩ - ٣٥)، الكافي في فقه أهل المدينة المالكي (١/ ٢٢٩)، نظم الفرائد لما تضمنه حديث ذي اليدين من الفوائد (ص ٢٩٧ - ٣٤٤)، والحقيقة أن هذا الكتاب موسوعة فريدة أوْفَتْ حديثَ ذي اليدين حقَّهُ روايةً ودرايةً، منها هذه المسألة، وطريقةُ عرضه للمسائل، ومناقشة الآراء، وسلوك الطرق المعتبرة في الترجيح، كل ما يحتاجه الطالب في هذا المضمار … يعتبر أنموذجًا مثاليا يُحتذى به ويستفاد منه، وانظر: شرح الزركشي على مختصر الخرقي (٢/ ١٩).","vol":"5","page":265},{"text":"١٩٦١ - حدثنا عباس الدُّوْرِيُّ، وأبو داود الحراني (^١)، قالا: ثنا\n⦗٢٦٨⦘ هارونُ بن إسماعيل (^٢)، قال: ثنا عليُّ بن المبارك (^٣)، قال: ثنا يحيى بن أبي كثير، قال: حدثني أَبو سلمة، قال: سمعتُ أبا هريرة يقول: \"إنَّ رسولَ الله ﷺ صلى ركعتين في صلاة الظهر (^٤) ثم سلم، فأتاه رجلٌ من بني سُلَيْم (^٥) فقال: \"يا رسول الله، أقُصِرَت الصلاة أم نسيت\"؟ قال: \"لم تُقْصر ولم أنْسَ\"، قال: \"يا رسول الله، إنما صليت ركعتين\"، قال: \"أحق ما يقول ذو اليدين\" (^٦)؟ قالوا: \"نعم\"، فقام، فصلى بهم ركعتين أُخراوين (^٧)، ثم سجد سجدتين وهو جالس\".\n_________\n(^١) هو: سليمان بن سيف بن يحيى بن درهم الطائي -مولاهم.\n(^٢) هو: الخزاز -بمعجمات- أَبو الحسن البصري. \"ثقة\" (٢٠٦ هـ)، (خ م ت س ق).\nإكمال ابن ماكولا (٢/ ١٨٢ - ١٨٣)، تهذيب الكمال (٣٠/ ٧٧ - ٧٩)، التقريب (ص ٥٦٨). و\"هارون بن إسماعيل\" موضع الالتقاء مع الإمام مسلم، رواه عن حجاج بن الشاعر، عن هارون بن إسماعيل، به، ولم يسق متنه. الكتاب والباب المذكوران (١/ ٤٠٤) برقم (٥٧٣/ ٩٩ / …).\n(^٣) هو \"الهنُائي\": بضم الهاء، وتخفيف النون، ممدود.\n(^٤) تقدم الكلام في تعيين هذه الصلاة في (ح / ١٩٥٩).\n(^٥) قبيلة عظيمة من قيس عيلان، والنسبة إليهم \"سلمي\"، وهم: بنو سليم بن منصور بن عكرمة بن خصفة بن قيس. وانظر: جمهرة النسب للكلبي (ص ٣٩٥)، و: جمهرة أنساب العرب لابن حزم (ص ٢٦١)، نهاية الأرب في معرفة أنساب العرب (ص ٢٧١).\n(^٦) (ك ١/ ٤١٦).\n(^٧) كذا في الأصل وغيرها. وفي المسند لأحمد (٢/ ٤٢٣) من حديث شيبان بلفظ: \"آخرتين\"، وفي التمهيد (١/ ٣٥٧) من رواية محمد بن سابق الآتي بلفظ: \"آخريين\" بدون الألف.","vol":"5","page":267},{"text":"١٩٦٢ - حدثنا يزيد بن سِنَان، قال: ثنا حَبَّانُ (^١)، قال: ثنا أبان (^٢)، عن يحيى، بحديثه فيه (^٣) (^٤).\nرواه محمد بن سابق (^٥) عن شيبان (^٦)، عن يحيى، نحوه (^٧).\nقال أَبو عوانة: قال بعضُ الناس (^٨): ذو اليدين وذو الشمالين واحد،\n⦗٢٧٠⦘ ويَحْتَجُّون بحديثٍ رواه الزهريُّ فقال فيه: \"فقام ذو الشمالين، فقال: أقصرَت الصلاة يا رسولَ الله؟ \" (^٩)، ويَطْعَنون في هذا الحديث\n⦗٢٧١⦘ بأن ذا (^١٠) الشمالين قُتِل يومَ بدر، وأن أبا هريرةَ لم يُدْرِكْه؛ لأنه أسلم قبل وفاة النبيِّ ﷺ بثلاث سنين، أو أربع.\nوليس كما يقولون، وذلك أن (ذا (^١١) اليدين) ليس هو: (ذا (^١٢) الشمالين)؛ لأن ذا (^١٣) اليدين رجل قد سمّاه بعضهم: (الخرباق) (^١٤)، عاش بعد النبي ﷺ ومات بذي خُشُبٍ (^١٥)\n⦗٢٧٢⦘ على عهد عمر (^١٦).\nوذو الشمالين (^١٧) هو: ابنُ عبد عمرو (^١٨) حليفٌ لبني زُهْرة (^١٩) وقد صحّ في هذه الأحاديث أنه (^٢٠) صلَّى مع النبي ﷺ تلك الصلاة (^٢١).\n⦗٢٧٣⦘ والطَّاعِنُ في هذا الحديث (^٢٢) يحتجُّ -أيضًا- بأن الكلامَ منسوخٌ في الصَّلاة، وأنَّه يُعِيْدُ الصَّلاةَ إذا كان ذلك منه مثل ما كان من النبيِّ ﷺ وأصحابِه (^٢٣). وليس كما يقول؛ إذ (^٢٤) حَظْرُ الكلام في الصَّلاة إذا تَعَمَّدَ. وقد كان مباحًا فَنُسِخَ بمكة. وما ذُكُرَ من حديث ذي اليدين (^٢٥) كان\n⦗٢٧٤⦘ بالمدينة، فلا يَنْسَخُ الأوَّلُ الآخِرَ (^٢٦).\nوالذي يجبُ: اتِّباعُ الحديثين كلاهما (^٢٧)، في العَمدِ على إعادة الصلاة (^٢٨)؛ إذ النبيُّ ﷺ قال: \"إنَّ مما أَحْدَثَ اللهُ: أن لا يَتَكلَّموا في الصلاة\" (^٢٩). وقال: \"إن هذه الصلاة لا يصلُحُ فيها شيءٌ من\n⦗٢٧٦⦘ كلامَ الناس\" (^٣٠).\nفإذا (^٣١) تكلم في صلاته عمدًا ولم يَعْلَمْ أنَّه لا يجوز، أو أَخْطأ المتكَلِّمُ (^٣٢) بعد ما يَسْتَيْقِنَ أنه قد أَتَمَّ الصلاةَ، ولم يُتِمَّهَا، من إمامٍ أو مأمومٍ، أو المأموم إذا ذكّر الإمامَ بكلامه أو إجابة (^٣٣) الإمام على ما أجابوا النبيَّ ﷺ، أنه مباحٌ له أن يَبْنِيَ على صلاته، ولا يكونُ عليه إعادةٌ؛ والنبيُّ ﷺ قال: \"إذا نَسِيْتُ فذَكِّروني\" (^٣٤).\n_________\n(^١) هو: ابن هلال، أَبو حبيب البصري.\n(^٢) هو ابن يزيد العطار البصري.\n(^٣) توجد هنا (ح) -علامة التحويل- في الأصل، ولا توجد في (ل) ولكون عدم وجودها هو الأنسب لم أُثبتْها.\n(^٤) أخرجه ابن خزيمة في صحيحه (١٠٣٨) (٢/ ١١٩) من طريق مسلم بن إبراهيم، ولم يسق متنه.\n(^٥) هو التميمي مولاهم أَبو جعفر -ويقال: أَبو سعيد- البزاز الكوفي.\n(^٦) هو: ابن عبد الرحمن التميمي مولاهم النمري.\nوهو موضع الالتقاء مع مسلم، رواه عن إسحاق بن منصور، عن عبيد الله بن موسى، عن شيبان، به، بلفظ: \"بينا أنا أصلي مع النبي ﷺ … \" (١/ ٤٠٤) برقم (٥٧٣ / …).\n(^٧) وأخرجه البيهقي في \"الكبرى\" (٢/ ٣٥٧) من طريق محمد بن يعقوب، عن جعفر بن محمد المذكور، عن محمد بن سابق، به، بنحوه.\nوالحافظُ ابنُ عبد البر في \"التمهيد\" (١/ ٣٥٧) من طريق قاسم بن أصبغ، قال: حدثنا جعفر بن محمد الصائغ، عن محمد بن سابق، به، بلفظ: \"بينما أنا مع رسول الله ﷺ في صلاة الظهر … \" وفيه \"فصلى بهم ركعتين أخريين\".\n(^٨) وهم الحنفية، انظر: كتاب الحجة على أهل المدينة لمحمد بن الحسن (١/ ٢٥٧)، شرح معاني الآثار (١/ ٤٤٨) وما بعده، المبسوط للسرخسي (١/ ١٧١).\n(^٩) وأخرجه النسائي في \"السهو\" باب: ما يفعل من سلم في ركعتين ناسيًا وتكلم - (٣/ ٢٤) عن هارون بن موسى الفزاري، عن أبي ضمرة، عن يونس، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة، بلفظ: \"فقال له ذو الشمالين … \".\nوأخرجه الدارمي (١٤٦٨) (١/ ٣٧٤) من طريق الليث، عن يونس، عن ابن شهاب، عن ابن المسيب، وأبي سلمة بن عبد الرحمن، وأبي بكر بن عبد الرحمن، وعبيد الله بن عبد الله، كلهم عن أبي هريرة نحوه.\nوأخرجه أَبو داود (١٠١٣) (١/ ٦١٦) والنسائي (٣/ ٢٥) من طريق صالح -وهو ابن كيسان- عن ابن شهاب، أن أبا بكر بن سليمان بن أبي حثمة أخبره أنه بلغه أن رسول الله ﷺ …\nوفيه \"قال ابن شهاب: وأخبرني بهذا الخبر سعيد بن المسيب، عن أبي هريرة، قال: وأخبرني أَبو سلمة بن عبد الرحمن، وأبو بكر بن الحارث بن هشام، وعبيد الله بن عبد الله\".\nوأخرجه مالك عن ابن شهاب عن الجماعة إلا الأخيرين (١/ ٩٤ - ٩٥).\nوأخرجه عبد الرزاق في مصنفه (٢/ ٢٩٦)، ومن طريقه النسائي (٣/ ٢٥)، وابن حبان (٢٦٨٥) والبيهقي (٢/ ٣٤١) عن معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن، وأبي بكر بن سليمان بن أبي حثمة، عن أبي هريرة -نحوه-، وفيه: \"فقال له ذو الشمالين بن عبد عمرو -وكان حليفًا لبني زهرة- … \".\nوفيه: \"قال الزهري: \"وكان ذلك قبل بدر، ثم استحكمت الأمور بعد\".\nوقد تكلم على خطأ الزهري في هذه الرواية عددٌ من الأئمة، وأحسن ما وقفتُ عليه هو كلام الإمام ابن عبد البر في \"التمهيد\" (١/ ٣٦٢ - ٣٦٩). ومن كلامه فيه =\n⦗٢٧١⦘ = (١/ ٣٦٤ - ٣٦٥): \"وأما قول الزهري في هذا الحديث أنه ذو الشمالين، فلم يتابَعْ عليه، وحمله الزهريُّ على أنه المقتول يوم بدر، وقد اضطُرِبَ على الزهري في حديث ذي اليدين اضطرابًا أوجب عند أهل العلم بالنقل تركه من روايته خاصة … \" ثم بيّن أوجهَ الاضطراب. وقال: \"لا أعلم أحدًا من أهل العلم والحديث المنصفين فيه عوّل على حديث ابن شهاب في قصة ذي اليدين لاضطرابه فيه، وأنه لم يتم له إسنادًا ولا متنًا، وإن كان إمامًا عظيمًا في هذا الشأن … \". (١/ ٣٦٦).\nوانظر: الاستذكار (٤/ ٣١١)، نظم الفرائد للعلائي (ص ٦٩ - ٧٥).\n(^١٠) في (ل) و(م): \"بأن ذو الشمالين\"، وهو خطأ إعرابًا.\n(^١١) في (ل) و(م): \"ذو اليدين\" -بالرفع- وهو ظاهر الخطأ.\n(^١٢) في النسخ: (ذو) وهو خطأ لأن (ذا الشمالين) خبر (ليس).\n(^١٣) في (ل) و(م): \"بأن ذو الشمالين\" وهو خطأ إعرابًا، وهنا ينتهي السقط الموجود في (م)، والذي بدأ من بداية (ح / ١٩٤٧).\n(^١٤) كما سيأتي في الحديث ذي الرقم (١٩٦٣).\n(^١٥) ذو خشب من الأودية الواقعة شمال المدينة على مسيرة ليلة منها، عند ملتقى السيول مع سيل إضم أسفل مجتمع أودية المدينة، \"وربما يكون موضعه على مسافة (٣٥) كيلًا من المدينة على ضفة وادي (الحمض) الشرقية\". انظر: مناسك الحربي =\n⦗٢٧٢⦘ = (ص ٦٥١)، معجم البلدان (٢/ ٤٢٦)، المغانم المطابة في معالم طابة (ص ١٢٩)، وفاء الوفاء للسمهودي (٢/ ٢٩٩)، المعالم الأثيرة في السنة والسيرة (ص ١٠٨).\n(^١٦) انظر: الأسماء المبهمة للخطيب (٣٨)، (ص ٦٥) الاستيعاب (٧٢٥)، (٢/ ٥٦ - ٥٧)، أسد الغابة (١٥٦٠)، (٢/ ٢٢٤)، نظم الفرائد (ص ٦١)، المستفاد من مبهمات المتن والإسناد (٨٥)، (١/ ٣٠٤)، الإصابة (٢٤٨٧)، (٢/ ٣٥٠)، نزهة الألباب (١٢٥١)، (١/ ٣١٣).\n(^١٧) في المطبوع (٢/ ١٩٧): \"ذو الشمال\" -خطأ-.\n(^١٨) اسمه: عمير بن عبد عمرو بن نضلة بن عمرو بن غبشان بن مالك بن أفصى الخزاعي.\nويقال: اسمه: عمرو، ويقال: عبد عمرو. ذكره موسى بن عقبة وابن إسحاق فيمن شهد بدرًا واستشهد بها. انظر: السيرة لابن هشام (٢/ ٢٥١)، الاستيعاب (٧١٧)، (٢/ ٥٢)، الغوامض والمبهمات لابن بشكوال (٣١٦)، (٢/ ٨٣٢)، كشف النقاب (٦١٤)، (ص ٨٠)، أسد الغابة (١٥٤٦)، (٢/ ٢١٧)، المستفاد (٨٤)، (١/ ٣٠١)، نزهة الألباب (١١٨٥)، (١/ ٢٩٦)، الإصابة (٢٤٦٤)، (٢/ ٣٤٥).\n(^١٩) هم: بنو زهرة بن كلاب، من قريش، من العدنانية، وهم: بنو زهرة بن كلاب بن مرة.\nومنهم: سعد بن أبي وقاص، وعبد الرحمن بن عوف -كلاهما من العشرة المعروفين.\nوانظر: جمهرة النسب للكلبي (ص ٧٥)، نسب قريش (ص ١٤، ٢٥٧)، جمهرة أنساب العرب لابن حزم (ص ١٢٨)، نهاية الأرب في معرفة أنساب العرب (ص ٢٧٥).\n(^٢٠) أي: ذو اليدين.\n(^٢١) حيث ذُكر فيها بأنه قام وسأل النبي ﷺ -كما أنه صح في هذه الأحاديث أن أبا هريرة =\n⦗٢٧٣⦘ = -الذي أسلم سنة ٧ هـ - كان حاضرًا وشاهدًا في تلك الصلاة.\nوقد سبق في (ح / ١٩٥٦) عند المصنف بلفظ: \"صلى بنا رسول الله ﷺ\". وعند مسلم برقم (٥٧٣/ ١٠٠) بلفظ: \"بينا أنا أصلي مع النبي ﷺ … \"، رواية شيبان، عن يحيى، عن أبي سلمة.\nوعند البيهقي في \"الكبرى\" (٢/ ٣٥٧) وابن عبد البر في \"التمهيد\" (١/ ٣٥٧) بلفظ: \"بينما أنا مع رسول الله ﷺ \". وراجع \"صحيح ابن خزيمة\" (٢/ ١١٨ - ١١٩) و\"الإحسان\" (٦/ ٤٠٤ - ٤٠٥)، و\"التمهيد\" (١/ ٣٥٦ - ٣٦٠)، و\"نظم الفرائد\" (ص ٦١ - ٦٤)، وقد أشبع الأخيران القولَ في إيضاح هذه النقطة -كغيرها- في المصدرين المذكورين، وسردا الأحاديثَ التي تفيد -صراحةً أو ظهورًا- حضور أبي هريرة ﵁ تلك الصلاة، ودعَّماه بأدلة أخرى (١/ ٣٦٠ - ٣٦٢).\nكما أن الإمام ابن خزيمة -قد تكلم في هذا الموضوع بإسهاب، انظر: صحيحه، (٢/ ١١٨ - ١٢٤).\n(^٢٢) من بعد قوله \"في هذه الأحاديث\" إلى هنا ساقط من (م).\n(^٢٣) انظر: كتاب الحجة على أهل المدينة لمحمد بن الحسن (١/ ٢٤٥ - ٢٥٧)، شرح معاني الآثار للطحاوي (١/ ٤٤٦ - ٤٥٠) وقد أطال نَفَسه في التدليل على ذلك.\n(^٢٤) في الأصل و(ط) والمطبوع (٢/ ١٩٨): \"وإذا\" والمثبت من (ل)، وهو الصواب.\n(^٢٥) في (ل) و(م): \"ذو اليدين\" وهو خطأ نحويًّا.\n(^٢٦) وانظر: صحيح ابن خزيمة (٢/ ١١٨ - ١٢٤)، فإنه قد أطال الكلام في ذلك، والإحسان (٦/ ١٧ - ٢١)، التمهيد (١/ ٣٥٣ - ٣٥٦)، إلا أن الأخير سلّم للحنفية بأن نسخه كان بالمدينة، ولكن أجاب من وجوه أُخَر، وقد بحث العلائي في مسألة النسخ، هل كان بمكة أو بالمدينة؟ بحثًا مستفيضًا، وأثبت أن التصريح به من النبي ﷺ كان بالمدينة، ولكن قبل قصة ذي اليدين. [انظر: \"نظم الفرائد (ص ٢٤٨ - ٢٥٦)] ورجح ذلك -أيضًا- الحافظ في (الفتح) (٣/ ٨٩ - ٩٠)،\nوكلامهما وجيه نفيس، وإليه أميل. والله تعالى أعلم بالصواب.\nولا يفوتَنَّكَ الرجوعُ إلى مناقشة هادئةٍ أجراها الإمامُ الشافعيُّ مع أحد المخالفين في هذه المسألة [الأم (١/ ١٤٨)].\n(^٢٧) الأولى إعرابًا \"كليهما\"؛ فإنه تأكيد لما قبله.\n(^٢٨) أي: فالأمر في العمد على إعادة الصلاة.\n(^٢٩) هذا طرفٌ من حديث ابن مسعود ﵁ أخرجه:\nعبد الرزاق في مصنفه (٣٥٩٤)، (٢/ ٣٣٥ - ٣٣٦)، والطيالسي (٢٤٥) (ص ٣٣)، والحميدي (٩٤)، (١/ ٥٢)، وأحمد (١/ ٣٧٧، ٤٣٥، ٤٦٣)، وأبو داود (٩٢٤)، (١/ ٥٨٧ - ٥٦٨)، والنسائي (٣/ ١٩)، والطحاوي (١/ ٤٥٥)، -في شرح المعاني-، وابن حبان (٢٢٤٣)، (٢٢٤٤)، (٦/ ١٥ - ١٧)، والطبراني في \"الكبير\" (١٠١٢٠ - ١٠١٢٣)، (١٠/ ١٠٩ - ١١٠)، والبيهقي (٢/ ٢٤٨، ٣٥٦). =\n⦗٢٧٥⦘ = كلهم من طرق عن عاصم بن أبي النجود، عن أبي وائل، عن ابن مسعود بهذا الحديث بألفاظ متقاربة، وأقربهم إلى لفظ المصنف هو البيهقي، ولفظه (٢/ ٣٥٦): \"وإن مما أحدث الله أن لا تكلموا في الصلاة\" -بدون الياء في \"يتكلموا\"-.\nوعلقه البخاري جزما في صحيحه عن ابن مسعود (١٣/ ٥٠٥).\nوأصل هذه القصة في الصحيحين من رواية علقمة، عن ابن مسعود، لكن قال فيها: \"إن في الصلاة شغلا\" وقد تقدمت عند المصنف برقم (١٧٦٢، ١٧٦٣).\nولم يحكم الحافظُ على زيادة أبي وائل هذه -\"إن مما أحدث الله … \" بشيء في الفتح (٣/ ٨٨)، (١٣/ ٥٠٧، ٥٠٨) - مع أنه خرجه في الموضع الأخير، كذلك في (تغليق التعليق) (٥/ ٣٦١ - ٣٦٢)، ولعل الحكم عنده بتحسينه أو بتصحيحه لتعليق البخاري إياه جزمًا، وصَنِيْعُ المصنف ينبئ عن احتجاجه به.\nوصحح إسنادَه الشيخُ أحمد شاكر في تعليقه على المسند للإمام أحمد (٥/ ٢٠٠) برقم (٣٥٧٥).\nإلا أن الإمام ابنَ عبد البر قد حكم على عاصم في هذه الزيادة بالوهم فقال فيه أنه \"قد وهم ولم يحفظ، ولم يقل ذلك غير عاصم بن أبي النجود، وهو عندهم سيء الحفظ، كثير الخطأ في الأحاديث، والصحيح في حديث ابن مسعود أنه لم يكن إلا بالمدينة، وبالمدينة نهى عن الكلام في الصلاة … \". التمهيد (١/ ٣٥٣) وانظر: الاستذكار (٤/ ٣٣٠ - ٣٣٢).\nوحسَّن إسنادَه الشيخُ الألباني في تعليقه على المشكاة (١/ ٣١٣) (٩٨٩)، وقال في \"صحيح الجامع) (١٨٩٢)، (١/ ٣٨٤): \"صحيح \"، وفي \"صحيح أبي داود\" (٨١٧)، (١/ ١٧٤) و\"صحيح سنن النسائي\" (١١٦٣)، (١/ ٢٦٣): \"حسن صحيح\". =\n⦗٢٧٦⦘ = وحسَّن إسناده الشيخُ شعيب الأرناؤوط في \"الإحسان\" (٦/ ١٦).\n(^٣٠) طرف من حديث طويل تقدم عند المصنف برقم (١٧٦٩)، (١٧٧٠).\n(^٣١) في (ل) و(م): (إذا)، والمثبت أنسب.\n(^٣٢) كذا في الأصل، و(س)، وفي (ل) و(م): \"ولم يعلم أنه لا يجوز في الخطأ، أو المتكلم بعد ما … \" ولا يخفى خطوه وعدم استقامته.\nملاحظة: في صلب الأصل مثل (ل) و(م) وهو مضروب ثم صُحّح في الهامش.\n(^٣٣) في (ل) و(م): (أو إجابته).\n(^٣٤) سيأتي الحديث عند المصنف برقم (١٩٦٨).","vol":"5","page":269},{"text":"<span data-type='title' id=toc-326>باب [بيان] (^١) التسليم بعد سجدتي السهو، والبناء على صلاته (^٢) بعه دخوله منزلَه، ورجوعه إلى مصلاه إذا كان ناسيًا</span>\n_________\n(^١) لفظة \"بيان\" مستدركة من (ل) و(م).\n(^٢) (ك ١/ ٤١٧).","vol":"5","page":277},{"text":"١٩٦٣ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: نا مسدَّد، قال: ثنا يزيدُ بن زُرَيْع (^٢) ومَسْلَمَةُ بن محمد (^٣)، قالا: ثنا خالدُ الحذَّاء (^٤)، قال: ثنا\n⦗٢٧٨⦘ أَبو قِلَابَةَ (^٥)، عن أبي المُهَلَّبِ (^٦)، عن عمران بن حصين، قال: \"سلَّم رسول الله ﷺ في ثلاث ركعاتٍ (^٧) من العصر (^٨)، ثم دخل\" -قال غَيْرُ\n⦗٢٧٩⦘ مسلمةَ (^٩): الحُجْرَةَ-. فقام إليه رجلٌ يقال له: \"الخرباق\" (^١٠) - وكان\n⦗٢٨٠⦘ طويلَ (^١١) اليدين- وقال: \"أقُصِرَتِ الصلاةُ يا رسولَ الله\"؟ فخرج مُغْضِبًا يَجُرّ رداءَهُ (^١٢)، فقال: \"أصدق\"؟، قالوا: \"نعم\" فصلى تلك (^١٣) الركعةَ، ثم سَلَّم، ثم سجد سَجْدَتَيْها، ثم سَلَّم\".\n_________\n(^١) وفي (ل) و(م) السجستاني، والحديث في سننه (١/ ٦١٨) برقم (١٠١٨).\n(^٢) هو البصري أَبو معاوية -بتقديم الزاي في \"زريع\"، مصغر-. \"ثقة ثبت\" (١٨٢ هـ).\nع. تهذيب الكمال (٣٢/ ١٢٤ - ١٣٠)، التقريب (ص ٦٠١).\n(^٣) هو الثقفي البصري- (د).\nقال ابن معين -فيما رواه عنه الدوري-: \"ليس حديثه بشيء\". وقال الآجري: \"سألتُ أبا داود عنه، قلتُ: قال يحيى: \"ليس بشيء؟ \" قال: حدثنا عنه مسدد، وأحاديثه مستقيمة\"، قلت: حدث عن هشام بن عروة، عن أبيه، عن عائشة: \"إياكم والزنج، فإنهم خَلْقٌ مشوّه؟ \" فقال: من حدّث بهذا فأتهمه\". وقال أَبو حاتم: \"ليس بمشهور، شيخ يكتب حديثه\". وذكره ابن حبان في \"الثقات\". وقال الذهبي في \"الكاشف\": \"ضُغِّف\". وقال الحافظ في \"التقريب\": \"لين الحديث، من التاسعة\". تاريخ ابن معين -رواية الدوري- (٢/ ٥٦٥)، الجرح (٨/ ٢٦٨)، الثقات لابن حبان (٩/ ١٨٠)، تهذيب الكمال (٢٧/ ٥٧٤)، الميزان (٤/ ١١٢)، الكاشف (٢/ ٢٦٤)، التقريب (ص ٥٣١).\n(^٤) هو: خالد بن مهران، أَبو المنازل البصري.\nوهو الملتقى مع الإمام مسلم، فقد رواه عن: أبي بكر بن أبي شيبة، وزهير بن حرْب، =\n⦗٢٧٨⦘ = كلاهما عن ابن علية، عن خالد، به، نحوه. كتاب المساجد، باب السهو في الصلاة والسجود له، (١/ ٤٠٤ - ٤٠٥) برقم (٥٧٤).\n(^٥) هو: عبد الله بن زيد بن عمرو، أو عامر، الجرْمي البصري. \"ثقة فاضل كثير الإرسال\". (١٠٤ هـ وقيل: بعدها). ع. قال العجلي: \"وكان يحمل على عليّ، ولم يرو عنه شيئا قط\". وذكره العلائي في \"جامع التحصيل\" (ص ١١٢) في المدلسين.\nيقول الذهبي في \"الميزان\": \"يدلس عمن لحقهم وعمّن لم يلحقهم، وكان له صحف يحدث منها ويدلس\". وتابعه الحلبي، فذكره في \"التبيين\" (ص ٦٥)، والحافظ، فذكره في \"تعريف أهل التقديس\" (ص ٣٩) في المرتبة الأولى منهم، ولكن وصفه بالتدليس باعتبار كون \"التدليس\" شاملا لرواية الراوي عمّن لم يدركه أو يعاصره.\nولعل إطلاق التدليس لم يمش عليه إلا الذهبي، راجع التفصيل في \"التدليس في الحديث\". ثقات العجلي (٨١٣)، (ص ٢٥٧)، المراسيل لابن أبي حاتم (١٦٩) (ص ٩٥)، تهذيب الكمال (١٤/ ٥٤٢ - ٥٤٨)، ميزان الاعتدال (٢/ ٤٢٥ - ٤٢٦)، جامع التحصيل (ص ٢١١)، التدليس في الحديث (ص ٢٠٦ - ٢٠٧).\n(^٦) هو الجرمي البصري، عم أبي قلابة المذكور. اسمه: عمرو، وقيل: عبد الرحمن بن معاوية، وقيل: معاوية بن عمرو، وقيل: عبد الرحمن بن عمرو، وقيل: النضر بن عمرو. \"ثقة، من الثانية\"، (بخ م ٤). تهذيب الكمال (٣٤/ ٣٢٩ - ٣٣٠)، التقريب (ص ٦٧٦).\n(^٧) كذا في النسخ، وفي المطبوع: \"ركعة\".\n(^٨) في صحيح مسلم بلفظ: \"أن رسول الله ﷺ صلى العصر، فسلّم في ثلاث ركعاتٍ، ثم دخل منزله … \".\n(^٩) كذا في جميع النسخ، والمراد هو: يزيد بن زريع وغيره من تلاميذ خالد، وتؤيده روايةُ النسائي في \"المجتبى\" (٣/ ٢٦) باب ذكر الاختلاف على أبي هريرة في السجدتين، عن أبي الأشعث [أحمد بن المقدام]، عن يزيد بن زريع، به، بنحوه، بلفظ: \"فدخل منزله\".\nوعند مسلم في صحيحه (٥٧٤/ ١٠٢)، وابن ماجه (١٢١٥)، وابن خزيمة (١٠٥٤) من طرق عن عبد الوهاب الثقفي، عن خالد، به، بلفظ: \"فدخل الحُجْرَةَ\".\nوعند مسلم (٥٧٤) من طريق ابن علية، عن خالد، به، بلفظ: \"دخل منزله\".\nوفي هذا تظهر فائدة عدول المصنف عن قوله: \"قال يزيد\" إلى قوله: \"غير مسلمة\"؛ حيث إن الأخير يشمل يزيد وغيره، وهذا مقصود، على ما يظهر.\nهذا، وفي نسخ سنن أبي داود -شيخ المصنف في الحديث المذكور- المطبوعة -الآتي ذكرها- بلفظ: \"قال عن مسلمة: الحُجَر\"، وعلى هذا ينعكس المعنى، ونسخ السنن مطبقة على هذا، انظر -مثلا: طبعة فؤاد عبد الباقي (١٠١٨)، (١/ ٦١٨)، طبعة محيي الدين عبد الحميد (١/ ٢٦٧)، طبعة الشيخ الساعاتي (دار الكتاب الإسلامي) (١/ ١٦١)، طبعة عون المعبود: الحَجَريَّة (١/ ٣٨٩)، دار الكتب العلمية (٢/ ٢٢٦)، نسخة بذل المجهود (٥/ ٣٨٣ - ٣٨٤)، نسخة السبكي (٦/ ١٤٣).\nوشَرَحَ صاحبُ \"بذل المجهود\" الجملةَ المذكورة بقوله: \"يعني: زاد مسلمةُ بعد قوله: \"ثم دخل\" لفظ \"الحُجَر\" ولم يذكره مسددٌ عن شيخه يزيد بن زريع\"، وبنحوه قال محمود السبكي في \"المنهل\" (٦/ ١٤٣).\nويؤيد ما في نسخ أبي داود ما رواه البيهقي من طريق يوسف بن يعقوب، ثنا مسدد، ثنا يزيد بن زريع، به، ولم يزد على قوله: \"ثم دخل\".\nوهذا يدل على أن مسددًا لم يرو هذه اللفظة عن خالد.\n(^١٠) الخرباق هو: الملقب بذي اليدين من بني سليم كما ذكر في حديث أبي هريرة [برقم =\n⦗٢٨٠⦘ = ١٩٦٢]. إكمال إكمال المعلم للأبي (٢/ ٤٩٦).\n(^١١) عند مسلم بلفظ: \"وكان في يديه طول\".\nوفي حديث (٥٧٤/ ١٠٢) من صحيح مسلم بلفظ: \"فقام رجل بسيط اليدين\".\n(^١٢) في صحيح مسلم بعده زيادة: \"حتى انتهى إلى الناس\".\n(^١٣) في صحيح مسلم بلفظ: \"فصلى ركعة … ثم سحد سجدتين … \" وفيه (٥٧٤/ ١٠٢) بلفظ: \"ثم سجد سحدتي السهو … \".","vol":"5","page":277},{"text":"١٩٦٤ - حدثنا إبراهيم بن مَرْزُوق، وأبو أُمَيَّةَ، والصغانيُّ، قالوا: ثنا سليمانُ بن حرْب (^١)، قال: ثنا حمادُ بن زيد، عن خالد الحذاء، بحديثه فيه (^٢).\n_________\n(^١) هو الأزدي الواشحي البصري.\n(^٢) حديث حماد أخرجه النسائي في \"المجتبى\" في \"السهو\" باب: السلام بعد سجدتي السهو، عن يحيى بن حبيب بن عربي، عن حماد، به، نحوه. (٣/ ٦٦).","vol":"5","page":280},{"text":"١٩٦٥ - حدثنا يونس بن حبيب، قال: ثنا أَبو داود (^١)، ثنا شعبة،\n⦗٢٨١⦘ عن خالد الحذاء (^٢)، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين، قال: \"صلى رسولُ الله ﷺ[الظهرَ أو العصرَ ثلاث ركعات، ثم سَلَّمَ] (^٣)، فقال رجلٌ من أصحاب النبيِّ ﷺ يقال له: \"الخرباق\" أو \"الخرباق\": \"أقُصرت الصلاة \"؟ فسأل النبيُّ ﷺ فإذا هو كما قال (^٤)، فصلى ركعة، ثم سلم، ثم سجد سجدتين، ثم سلم\" (^٥).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٨٤٧)، (ص ١١٤) وفيه:\n١ - \" … حدثنا شعبة، عن خالد الخزاعي\"، ولم أجد في كتب التراجم نسبته إلى خزاعة، والذي فيها أنه مولى لقريش، وقيل: مولى بني مجاشع. انظر: تهذيب الكمال (٨/ ١٧٧). ولعل هذا من أخطاء الطبع.\n٢ - وفيه أيضًا: \"يقال له: ابن الخرباق\" والاحتمال قوي أن يكون هذا من قبيل الذي قبله. =\n⦗٢٨١⦘ = ٣ - كما أنه ليس فيه الشك الوارد هنا في \"الخرباق\".\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه -بالإضافة إلى من ذكر في (ح / ١٩٦٤) - عن إسحاق بن إبراهيم، عن عبد الوهاب الثقفي، عن خالد الحذاء، به، وسياقه قريب من سياق (ح / ١٩٦٤).\n(^٣) ما بين المعقوفتين كله ساقط من الأصل و(س) والمطبوع (٢/ ١٩٩)، وأثبته من (ل) و(م)، وهو موجود في مسند الطيالسي المشار إليه.\n(^٤) في (ل) و(م) هنا زيادة \"قال\" -مكرر- وهو مناسب، وضمير \"قال\" الثانية يرجع إلى الراوي.\n(^٥) حديث شعبة أخرجه -أيضًا- أحمد في المسند (٤/ ٤٤٠، ٤٤١)، عن محمد بن جعفر، عن شعبة، به، نحوه، بدون الشك الوارد في حديث أبي داود الطيالسي عند المصنف.","vol":"5","page":280},{"text":"١٩٦٦ - حدثني الأخطل بن الحكم الدمشقي (^١)، قال: ثنا بقية (^٢)، ح\n⦗٢٨٢⦘ وحدثنا ابن عوف الحمصي (^٣)، عن الربيع بن رَوْح (^٤)، قال: ثنا بقية، قال: ثنا شعبة، عن خالد الحذاء، وابن عون (^٥)، عن ابنِ سيرين (^٦)، عن أبي هريرة، \"أنَّ رسولَ الله ﷺ سجد في وهمٍ بعد التسليم\" (^٧).\n_________\n(^١) أَبو القاسم القرشي، (٢٦٤ هـ). ترجم له ابن عسكر في \"تاريخ دمشق\" (٢/ ٣٠٥ / أ- ب)، والذهبي في \"السير\" (١٣/ ٤٥ - ٤٦)، ولم يوردا فيه جرحًا ولا تعديلًا.\n(^٢) هو ابن الوليد بن صائد بن كعب الكَلاعي.\n(^٣) هو: محمد بن عوف بن سفيان الطائي، أَبو جعفر الحمصي.\n(^٤) هو اللاحوني -بمهملة- الحمصي، أَبو روْح. \"ثقة، من التاسعة\"، (د س). تهذيب الكمال (٩/ ٧٦ - ٧٨)، التقريب (ص ٢٠٦).\n(^٥) هو: عبد الله بن عون البصري.\n(^٦) هنا موضع الالتقاء.\n(^٧) وأخرجه النسائي في \"المجتبى\" في \"السهو\" باب ذكر الاختلاف على أبي هريرة في السجدتين\" عن عمرو بن عثمان بن سعيد بن كثير بن دينار، عن بقية، قال: حدثنا شعبة، عن ابن عون وخالد، به، مثله (٣/ ٢٦).\nوأخرجه البخاري في \"الصلاة\" (٤٨٢)، باب: تشبيك الأصابع في المسجد وغيره، من حديث ابن عون، عن ابن سيرين فقط مطولًا. (٢/ ٦٧٤، مع الفتح).\nوأخرجه الذهبي في \"السير\" (١٣/ ٤٦)، من طريق المصنف بمثله في ترجمة أخطل بن الحكم.","vol":"5","page":281},{"text":"١٩٦٧ - حدثنا محمدُ بن يحيى (^١) ومحمد بن إدريس الرازيُّ (^٢)، قالا:\n⦗٢٨٣⦘ ثنا محمدُ بن عبد الله الأنصاريُّ (^٣) قال: ثنا أشعثُ (^٤)، عن محمدِ بن سيرين (^٥)، عن خالد الحذاء، عن أبي قِلَابَةَ، عن أبي المهلَّب، عن عمرانَ بن حُصَيْن، \"أنَّ النبيَّ ﷺ صلّى بهم، فسها؛ فسجد سَجْدَتَيْن، ثم تَشَهَّدَ، ثم سَلَّمَ (^٦) \".\n_________\n(^١) ابن عبد الله بن خالد بن فارس بن ذؤيب الذهلي النيسابوري. \"ثقة حافظ جليل\" (٢٥٨ هـ) على الصحيح. (خ ٤). تهذيب الكمال (٢٦/ ٦١٧ - ٦٣١)، التقريب (ص ٥١٢).\n(^٢) أَبو حاتم الحنظلي الحافظ. و\"الرازي\": -بفتح الراء، والزاي المكسورة بعد الألف- هذه النسبة إلى \"الري\"، وكانت بلدة كبيرة من بلاد الديلم بين قومس والجبال، تقع =\n⦗٢٨٣⦘ = جنوب شرقي طهران، لم يبق لها أثر بعد نزول كارثة المغول عليها سنة ٦١٧ هـ.\nوألحقوا \"الزاي\" في النسبة تخفيفًا … الأنساب (٣/ ٢٣)، معجم البلدان (٣/ ١٣٢ - ١٣٧)، اللباب (٢/ ٦)، بلدان الخلافة الشرقية (ص ٢٤٩ - ٢٥٢)، المنجد (في الأعلام) (ص ٣١٥).\n(^٣) ابن المثنى بن عبد الله بن أنس بن مالك الأنصارى البصري القاضي.\n(^٤) هو: ابن عبد الملك الحُمْراني -بضم المهملة- بصري يكنى أبا هانيء. \"ثقة فقيه\"، (١٤٢ هـ وقيل ١٤٦ هـ). (خت ٤). الأنساب (٢/ ٢٦٠)، تهذيب الكمال (٣/ ٢٧٧ - ٢٨٦)، التقريب (ص ١١٣).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، راجع (ح / ١٩٦٤)، و(ح / ١٩٦٥)، وليس هناك ذكر للتشهد الوارد هنا.\n(^٦) وأخرجه كل من:\n١ - أبي داود في \"الصلاة\"، باب: سجدتي السهو فيهما تشهد وتسليم (١/ ٦٣٠ - ٦٣١)، برقم (١٠٣٩).\n٢ - والترمذي أيضًا فيه، باب: ما جاء في التشهد في سجدتي السهو (٢/ ٢٤٠ - ٢٤١) برقم (٣٠٩٥).\n٣ - والنسائي كذلك فيه، باب ذكر الاختلاف على أَبي هريرة في السجدتين (٣/ ٢٦)، =\n⦗٢٨٤⦘ = ثلاثتهم عن محمد بن يحيى الذهلي، عن الأنصاري، به، مثله، وقال الترمذي: \"هذا حديث حسن غريب\" [وفي نسخة زيادة: صحيح].\n٤ - وأخرجه البغوي كذلك من طريق الذهلي (٣/ ٢٩٧) برقم (٧٦١) -شرح السنة، (٥ - ٧) وأخرجه الحكم في المستدرك (١/ ٣٢٣) والبيهقي في \"الكبرى\" (٢/ ٣٥٤)، وابن المنذر في \"الأوسط\" (١٧١٢)، (٣/ ٣١٦ - ٣١٧) جميعًا عن أبي حاتم الرازي، به، نحوه.\n٨ - وابن حبان (٢٦٧٠)، (٦/ ٣٩٢) من طريق سعيد بن محمد بن ثواب عن الأنصاري، به. ولفظ البغوي: \"صلى بهم، فسها في صلاته، فسجد سجدتي السهو، ثم تشهد، ثم سلم\"، وقريب منه لفظُ ابنِ حبان، ثم الحاكم والبيهقي، وقال الحاكم: \"هذا حديث صحيح على شرط الشيخين ولم يخرجاه، إنما اتفقا على حديث خالد بن الحذاء، عن أَبي قلابة، وليس فيه ذكر التشهد لسجدتي السهو\".\nوقد حكم غيرُ واحد على هذه الزيادة بالشذوذ، ووهّموا (الأشعث) لمخالفته غيرَه من الحفاظ عن ابن سيرين في حديث عمران، حيث لم يذكروا فيه التشهدَ.\nوقد أخرج البخاري (١٢٢٨) عن سلمة بن علقمة أنه قال: قلت لمحمد (يعني ابن سيرين) في سجدتي السهو تشهد؟ قال: ليس في حديث أبي هريرة\" (٣/ ١١٨، مع الفتح).\nوقال الحافظ في الفتح (٣/ ١١٩): \"وروى السراج من طريق سلمة بن علقمة أيضًا هذه القصة: \"قلت لابن سيرين: فالتشهد؟ قال: لم أسمع في التشهد شيئًا\"، وتقدم عند المصنف برقم (١٩٥٦): قال ابن سيرين: \"وأُخْبِرْتُ عن عمران بن حصين: \"ثم سلم\".\nكما أن المحفوظ عن خالد الحذاء بهذا الإسناد في حديث عمران ليس فيه ذكر التشهد كما ساق المصنف بعض طرقه بالأرقام: (١٩٦٤، ١٩٦٥، ١٩٦٦).\nقال البيهقي: \"وقد رواه شعبة ووهيب وابن علية والثقفي وهشيم وحمادُ بن زيد =\n⦗٢٨٥⦘ = ويزيدُ بن زُرَيْع وغَيْرُهم عن خالد الحذاء، لم يذكر أحدٌ منهم ما ذكر الأشعث عن محمد عنه\".\nوقال: وذلك يدل على خطأ الأشعث فيما روا\". الكبرى (٢/ ٣٥٥).\nوممن رجح عدم ثبوته:\n١ - ابن المنذر في \"الأوسط\" (٣/ ٣١٧) حيث قال: \"ولا أحسب يثبت\"، يعني: التشهد.\n٢ - ابنُ عبد البر في \"التمهيد\" (١٠/ ٢٠٩)، حيث قال: \"وأما التشهد في سجدتي السهو فلا أحفظه من وجه صحيح عن النبي ﷺ\".\n٣ - وأشار البغوي في \"شرح السنة\" (٣/ ٢٨٩) إلى شذوذه.\nقال الحافظ في الفتح (٣/ ١١٩) بعد الإشارة إلى بعض ما سبق: \"لكن قد ورد في التشهد في سجود السهو عن ابن مسعود عند أبي داود [برقم (١٠٢٨) وكذلك أحمد (١/ ٤٢٨ - ٤٢٩)] والنسائي، وعن المغيرة عند البيهقي [٢/ ٣٥٥] وفي إسنادهما ضعفٌ، فقد يقال: إن الأحاديث الثلاثة في التشهد باجتماعها ترتقى إلى درجة الحسن، قال العلائي: \"وليس ذلك ببعيد، وقد صحّ ذلك عن ابن مسعود من قوله، أخرجه ابنُ أبي شيبة\" انتهى قول الحافظ.\nقال ابن المنذر في حديث ابن مسعود والمغيرة ﵄ المذكورين إنهما (غير ثابتين\" -الأوسط (٣/ ٣١٧) -، وضعفهما البيهقي في \"الكبرى\" (٢/ ٣٥٥ - ٣٥٦).\nوالقول بارتقاء الأحاديث الثلاثة إلى درجة الحسن يبدو ضعيفًا، لمخالفة الأشعث لغيره من الحفاظ، وضَعْفِ الشاهدَيْن. والله تعالى أعلم.\nوقد جزم الشيخ الألباني -حفظه الله تعالى- بضعفه وشذوذه، في \"الإرواء\" (٢/ ١٢٨ - ١٢٩).","vol":"5","page":282},{"text":"<span data-type='title' id=toc-327>[باب] (^١) بيانِ إيجاب سَجْدَتي السهو على الشاك في صلاتِه، وأن الإمام إذا نَسِيَ مِنْ صلاتِه يجبُ قال المأموم أن يُذَكِّرَه، وأن الشاك في صلاته إذا لم يَرْجِعْ إلى اليقين في الزيادة، والنقصان، فتوخى الصوابَ (^٢) سجد سَجْدَتي السهو بعد الصلاة، ثم سَلَّمَ</span>\n_________\n(^١) من (ل) و(م).\n(^٢) (ك ١/ ٤١٨).","vol":"5","page":286},{"text":"١٩٦٨ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا عثمانُ بن أبي شيبة (^٢)، قال: ثنا جرير (^٣)، عن منصور (^٤)، عن إبراهيمَ، عن علقمةَ، قال: قال عبد الله: \"صلَّى رسولُ الله ﷺ قال إبراهيم: فلا أدري! (^٥)\n⦗٢٨٧⦘ زاد أو نقص (^٦) - فلما سَلَّمَ قيل: (^٧) يا رسولَ الله أَحَدَثَ في الصلاة شيءٌ؟ قال: \"وما ذاك\"؟ قالوا: \"صَلَّيْتَ كذا وكذا\" قال: فَثَنَى (^٨) رِجْلَيْه، واستَقْبَلَ القبلةَ، فسجد سَجْدَتَيْن، ثم سَلَّم، فلما انْفَتَل (^٩) أقبل عليهم بوجهه فقال: \"إنه لو حَدَثَ في الصلاة شيءٌ أنبأتُكُمْ، ولكن\n⦗٢٨٨⦘ إنما أنا (^١٠) بشرٌ أنسى كما تَنْسَوْنَ، فإذا نَسِيْتُ فَذَكّرُوني، وإذا شَكَّ أحدكم في صلاته، فليتحَرَّ (^١١) الصوابَ، فَلْيُتِمَّ عليه، ثم لِيُسَلِّمْ (^١٢)، ثم لِيَسْجُدْ سَجْدَتَين\" (^١٣).\n_________\n(^١) في (ل) و(م): \"السجستاني\" والحديث في سننه (١٠٢٠)، (١/ ٦٢٠) مثله إلا فروقا طفيفة لم أشر إليها. مثل (أو) بدل (أم) وغيرها.\n(^٢) هو: عثمان بن محمد بن إبراهيم بن عثمان العبسي.\nوهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن عثمان هذا -مقرونا بأخيه أبي بكر، وإسحاق بن إبراهيم- جميعًا عن جرير، به، نحوه.\nكتاب المساجد، باب: السهو في الصلاة والسجود له (١/ ٤٠٠)، برقم (٥٧٢).\n(^٣) هو ابن عبد الحميد بن قُرط -بضم القاف، وسكون الراء، بعدها طاء مهملة- الضبي الكوفي، نزيل الري، وقاضيها. \"ثقة، صحيح الكتاب … \".\nالإكمال لابن ماكولا (٧/ ٨٦)، تهذيب الكمال (٤/ ٥٤٠ - ٥٥١)، التقريب (ص ١٣٩)، مقدمة الفتح (ص ٤١٤).\n(^٤) هو ابن المعتمر، وشيخه \"إبراهيم\" هو: ابن يزيد النخعي.\n(^٥) كلمة \"فلا أدري\" لا توجد في صحيح مسلم، وهي موجودة في سنن أبي داود (١٠٢٠).\n(^٦) أي: شك إبراهيم في سبب سجود السهو المذكور، هل كان لأجل الزيادة أو النقصان. لكن عند البخاري في صحيحه (٤٠٤) من رواية الحكم عن إبراهيم بإسناده هذا بلفظ: \"صلى النبي ﷺ الظهر خمسًا\"، وكذلك في ح: (١٢٢٦) و(٧٢٤٩) عنده.\nقال الحافظ في الفتح (١/ ٦٠١) بعد الإشارة إلى رواية الحكم: \"وهو يقتضي الجزم بالزيادة، فلعله شكَّ لما حدَّث منصورًا، وتَيَقَّن لما حدَّث الحكم، وقد تابع الحكَمَ على ذلك حمادُ بن أبي سلمة، وطلحة بن مصرّف، وغيرهما\".\nقلت: وقد تابع الحكم في الجزم بالخمسة متابعة قاصرة أيضًا:\n١ - إبراهيم بن سويد -سيأتي حديثه بالأرقام: من ١٩٧٨ إلى ١٩٨٣ - تابعه عن علقمة.\n٢ - الأسود بن يزيد، سيأتي حديثه عند المصنف برقم (١٩٨٤) تابعه عن ابن مسعود ﵁.\n(^٧) في صحيح مسلم وسنن أبي داود هنا: \"له\".\n(^٨) أي: عطفها. انظر: المجموع المغيث (١/ ٢٧٩)، النهاية (١/ ٢٢٦).\n(^٩) في (م): \"فلما أقبل أقبل\" وهو خطأ. وجملة \"فلما انفتل\" لا توجد في صحيح مسلم، وهي موجودة في سنن أبي داود. ومعنى \"انفتل\": مال. انظر: مشارق الأنوار (٢/ ١٤٥).\n(^١٠) لفظة \"أنا\" ساقطة من (م) فقط.\n(^١١) التحري: القصد والاجتهاد في الطلب، والعزم على تخصيص الشيء بالفعل والقول.\nالنهاية (١/ ٣٧٦).\nقال الإمام ابن خزيمة في صحيحه (٢/ ١١٤): \"والتحري هو أن يكون قلب المصلي إلى أحد العددين أميل، والبناء على الأقل مسألة غير مسألة التحري\".\nوانظر: صحيح ابن حبان (٦/ ٣٩١ - ٣٩٢) فإنه زاده وضوحًا، وكذلك \"شرح معاني الآتار\" (١/ ٤٣٣ - ٤٣٤)، والأوسط لابن المنذر (٣/ ٢٨٥).\n(^١٢) كلمة \"ثم ليسلم\" لا توجد في صحيح مسلم، وهي موجودة عند البخاري وأبي داود.\n(^١٣) وأخرجه البخاري في \"الصلاة\" (٤٠١) باب: التوجّه نحو القبلة حيث كان - ٠١/ ٦٠٠، مع الفتح)، عن عثمان، عن جرير،\nوفي \"الأيمان والنذور\" (٦٦٧١) باب: إذا حنث ناسيًا في الأيمان (١١/ ٥٥٨)، عن إسحاق بن إبراهيم، عن عبد العزيز بن عبد الصمد، كلاهما عن منصور، به، بنحوه.\nمن فوائد الاستخراج:\nزيادة بعض الألفاظ في المتن، وقد أشير إليها في مواضعها، وهي:\nجملة: \"فلما انفتل\"، وجملة: \"ثم ليسلم\". وغيرها.","vol":"5","page":286},{"text":"<span data-type='title' id=toc-328>[باب] (^١) بيانِ الدليل على إجازَةِ صلاةِ الشاك فيها إذا (^٢) كان أكْثَرُ وَهْمِه أنه الصواب وإن لم يرجِعْ إلى يَقِيْنِه، إذا سجد سَجْدَتي السهو، وصفةِ سجوده، وأنه يَسجدُهما بعد ما يُسَلِّمُ</span>\n_________\n(^١) \" باب\" من (ل) و(م).\n(^٢) في (م): (وإن كان).","vol":"5","page":289},{"text":"١٩٦٩ - حدثنا علي بن إشْكابٍ (^١)، وأبو داود الحراني، والحسن بن علي بن (^٢) عفان، قالوا: ثنا محمدُ بن عُبَيْدٍ (^٣)، ح\nوحدثنا ابنُ أبي رجاء المِصِّيْصِيُّ (^٤)، قال: ثنا وكيع (^٥)، قالا: ثنا مِسْعَرٌ،\n⦗٢٩٠⦘ عن منصور، عن إبراهيم، عن علقمة، عن عبد الله قال: قال رسول الله ﷺ: \"إنما أنا بَشَرٌ أنسى كما تَنْسَوْن، فأيُّكُم شَكَّ في صلاته فَلْيَنْظُرْ أَحْرى (^٦) ذلك للصواب، فَلْيُتِمَّ عليه، ثم ليسجُدْ سَجْدَتين\".\nوهذا لفظ محمد بن عُبَيْدٍ (^٧).\nوقال (^٨) وكيع: \"فليَتَحَرَّ الصواب، ثم لِيَسْجُد سَجْدَتين\" (^٩).\n_________\n(^١) هو: علي بن الحسين بن إبراهيم بن الحرّ العامري، ابن إشكاب -بكسر الهمزة، وسكون المعجمة، وآخره موحدة، - وهو لقب أبيه. \"صدوق\" (٢٦١ هـ) (د ق).\nتهذيب الكمال (٢٠/ ٣٧٩ - ٣٨١)، ذات النقاب (٤٠)، (ص ١٨)، التقريب (ص ٤٠٠)، نزهة الألباب (١٣٧)، (١/ ٧٨).\n(^٢) \"ابن علي\" لم يرد في (ل) و(م)، والمثبت أتم، وانظره في ح (١٨٢٤).\n(^٣) هو الطنافسي.\n(^٤) أحمد بن محمد بن عبيد الله الثغري.\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن أبي كريب، عن ابن بشر، وعن محمد بن حاتم، عن وكيع، كلاهما عن مسعر به. ولم يسُقْ متنه.\nكتاب المساجد ومواضع الصلاة، باب السهو في الصلاة والسجود له (١/ ٤٠٠) رقم (٥٧٢/ ٩٠).\n(^٦) أي: أجوده، وأحقه، وأقربه إليه.\nانظر: المجموع المغيث (١/ ٤٣٧)، المشارق (١/ ١٨٩)، النهاية (١/ ٣٧٥).\n(^٧) رواية محمد بن عبيد أخرجها -أيضًا- أحمد في المسند (١/ ٤٥٥) عن عفان عنه به.\n(^٨) في (ل) و(م): \"وفي حديث وكيع\".\n(^٩) وأخرج حديث وكيع النسائيُّ (٣/ ٢٨) عن محمد بن عبد الله بن المبارك المخرمّي، وابن ماجه (١٢١٢)، (١/ ٣٨٢ - ٣٨٣)، عن علي بن محمد، كلاهما عن وكيع به.\nوزاد الأخير: \"قال الطنافسي: هذا الأصل، ولا يقدر أحد يرده\".","vol":"5","page":289},{"text":"١٩٧٠ - حدثنا يحيى بن عياش البغدادي (^١) قال: ثنا وهب بن (^٢) جَرِير، قال: ثنا شعبة (^٣)، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله قال: \"صلى بنا رسول الله ﷺ فزاد أو نقص -شَكَّ (^٤) علقمةُ أو\n⦗٢٩١⦘ إبراهيم- فسلَّم ثم أقبل علينا بوجهه فقال: \"إنه لو حدث في الصلاة شيءٌ لحدَّثْتُكُمْ، ولكن إنما أنا بشر أنْسى كما تَنْسَوْن، فإذا نَسِيْتُ فذكِّروني، فإذا شكَّ أحدُكم فليتحَرَّ أقربَ ذلك إلى الصواب، فَلْيَبْنِ عليه، وليسجُدْ سجدتين وهو جالس (^٥) \" (^٦).\n_________\n(^١) ابن عيسى، أَبو زكريا القطان.\n(^٢) ابن حازم الأزدي البصري.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه في الكتاب والباب المذكورين (١/ ٤٠١) برقم (٥٧٢/ ٩٠/ ج) -عن محمد بن المثنى، عن محمد بن جعفر، عن شعبة، به، وساق من متنه قوله: \"فليتحر أقرب ذلك إلى الصواب\".\n(^٤) في (م): \"فشك\" والمثبت أصح.\n(^٥) وأخرجه ابن ماجه (١٢١١)، (١/ ٣٨٢) عن محمد بن بشار، عن محمد بن جعفر؛ والنسائي (٣/ ٢٩) عن إسماعيل بن مسعود، عن خالد بن الحارث؛ كلاهما، عن شعبة، به.\n(^٦) من فوائد الاستخراج:\nساق المصنف من حديث شعبة كاملًا، بينما اقتصر الإمام مسلم على موضع الشاهد فقط، وفي صنيع المصنف تمييز للمتن المحال به على المتن المحال عليه. [وهذا مشترك بين الأحاديث (١٩٦٩ - ١٩٧٢) وستأتي الإشارة].","vol":"5","page":290},{"text":"١٩٧١ - حدثنا الصغاني، قال: ثنا أحمد بن إسحاق الحضرمي (^١)، [ح] (^٢) (^٣)\nوحدثنا يونس (^٤)، قال: أبنا يحيى بن حَسَّان (^٥)، قالا: ثنا وُهَيْبٌ، قال:\n⦗٢٩٢⦘ ثنا منصور، عن إبراهيم، عن علقمة، عن عبد الله، قال: \"صلَّى بنا رسول الله ﷺ صلاةً فزاد فيها أو نقص -قال: وأكثَرُ ظني أنه قال: نقص (^٦) - فلما سلَّم قال الناسُ: يا رسول الله، أَحَدَثَ في الصلاة شيءٌ؟ قال: \"وما أُحْدِثَ فيها شيء، ولو حَدَثَ فيها شيءٌ لأخْبَرْتُكم\"، ثم قال: \"وما ذاك (^٧) \"؟، فأُخْبِرَ بصنيعه (^٨)، فثنَى رِجْلَيْه، وسجَدَ سَجْدَتين، ثم سلُّم، وقال: \"إنما أنا (^٩) بَشَرٌ أنسى كما تنسون، فإذا نَسِيْتُ فذَكِّرُوني، وإذا أحدُكم صلى صلاةً فلم يَدْرِ: أزاد أو نقص، فَلْيَنْظُرْ أحرى ذلك للصواب (^١٠)، فَلْيُتِمَّه، وليسجُدْ سَجْدَتَيْن، ثم ليُسَلِّم\".\n_________\n(^١) أَبو إسحاق البصري.\n(^٢) علامة التحويل \"ح\" من (ل)، ووجودها أنسب.\n(^٣) (ك ١/ ٤١٩).\n(^٤) هو: ابن عبد الأعلى الصدفي، أَبو موسى المصري.\n(^٥) هو التنيسي -بكسر المثناة والنون الثقيلة، وسكون التحتانية، ثم مهملة- أصله من البصرةء \"ثقة … \" (٢٠٨ هـ). (خ م د ت س). الأنساب (١/ ٤٨٧)، تهذيب الكمال (٣١/ ٢٦٦ - ٢٦٩)، التقريب (ص ٥٨٩). =\n⦗٢٩٢⦘ = ويحيى بن حسان: موضع الالتقاء، رواه الإمام مسلم عن عبد الله بن عبد الرحمن الدارمي، عن يحيى بن حسّان، به، ولم يسُق من متنه إلا جملة \"فلينظُرْ أحرى ذلك للصواب\". الكتاب والباب المذكوران (١/ ٤٠١) برقم (٥٧٢/ ٩٠/ …).\n(^٦) تقدم الكلام في هذه النقطة، وأنه زاد بأن صلى خمسا لا أنه نقص راجع ح (١٩٦٨).\n(^٧) في المطبوع: \"وذاك\" وهو خطأ.\n(^٨) في الأصل و\"س\": \"بصنيعته\" والمثبت من (ل) و(م) وهو أنسب.\n(^٩) \"أنا\" ساقطة من (م).\n(^١٠) في (ل) و(م): \"إلى الصواب\" وهو موافق لما في \"شرح المعاني\" (١/ ٤٣٤) للطحاوي، حيث روى الحديث عن يحيى بن حسان، عن وهيب، به، مختصرًا، وفي صحيح مسلم مثل المثبت، وكلاهما بمعنى.","vol":"5","page":291},{"text":"١٩٧٢ - حدثنا أَبو العباس الغَزِّيُّ (^١)، قال: ثنا الفريابي، قال: ثنا سفيان (^٢)، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله، عن النبي ﷺ قال: \"إذا سهى الرجلُ في الصلاة فلم يَدْرِ أزاد أو نقص، فَلْيَتَوَخَّ (^٣)، ثم ليسجد سَجْدَتَي سهوه\".\nورواه غيرُ الفريابي (^٤)، قال (^٥): \"فليتحر الصواب\"، عن سفيان (^٦).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو بن الجراح الأزدي الشامي.\nوشيخه \"الفريابي\" هو: محمد بن يوسف الضبي مولاهم.\n(^٢) هو الثوري، والفريابي وإن كان يروي عن ابن عيينة أيضًا ولكنه قليل: \"فإذا أطلق \"سفيان\" فإنما يريد به \"الثوريَّ \"، وإذا روى عن ابن عيينة بيَّنه\". [الفتح (٢/ ١٣٢)]، وأما \"عبيد بن سعيد الأموي\" -الراوي عن سفيان عند الإمام مسلم- فلا يروي عن ابن عيينة.\nو\"سفيان\" هو الملتقى بين المصنف والإمام مسلم، فقد رواه الأخير عن إسحاق بن إبراهيم، عن عبيد بن سعيد الأموي المذكور، عن سفيان، به، بلفظ: \"فليتحر الصواب\". الكتاب والباب المذكوران (١/ ٤٠١)، برقم (٥٧٢/ ٩٠ / ب).\n(^٣) في (ل) و(م): \"فليتوخا\" وما هنا صحيح، يقال: توخيت الشيء أتوخاه توخيا إذا قصدت إليه وتعمدت فعله، وتحريت فيه. انظر: غريب الخطابي (٢/ ٥٢٩)، المشارق (٢/ ٢٨٢)، النهاية (٥/ ١٦٥).\n(^٤) سبقت الإشارة إلى أن هذا لفظ \"عبيد بن سعيد الأموي\" عن سفيان كما في صحيح مسلم، وأخرجه أيضًا ابن حبان (٢٦٥٩)، (٦/ ٣٨٣) في صحيحه بهذا اللفظ.\n(^٥) في (ل): \"فقال\" وهو الأنسب.\n(^٦) من فوائد الاستخراج:\nساق المصنف متونها كاملة، بينما اكتفى الإمام مسلم بسياق مواضع الشاهد منها، وفي صنيع المصنف تمييز للمتن المحال به على المتن المحال عليه.","vol":"5","page":293},{"text":"١٩٧٣ - حدثنا أَبو أُمَيَّةَ، قال: ثنا عبيد الله بن موسى، قال: ثنا إسرائيل، عن منصور، بإسناده، بنحو حديث وهيب، \"فلينظر (^١) أحرى ذلك للصواب، فَلْيُتِمَّ عليه، وليسجُدْ سَجْدَتين، وهو جالس\".\n_________\n(^١) في (م): \"فلينظر ذلك أحرى للصواب\" -بتقديم \"ذلك\"- وهو خطأ.","vol":"5","page":294},{"text":"١٩٧٤ - حدثنا موسى بن سفيان (^١)، قال: حدثنا عبد الله بن الجهم (^٢)، عن عمرو بن أبي قيس (^٣)، عن منصور،\n⦗٢٩٥⦘ بإسناده (^٤)، مثله، وذكر حديثَه فيه.\n_________\n(^١) ابن زياد الجُنْدَ يْسَابوري -بضم الجيم، وسكون النون، وفتح الدال المهملة، وسكون الياء المنقوطة من تحتها بنقطتين- السُّكَّري، أَبو عمران الأهوازي.\nذكره ابن حبان في الثقات (٩/ ١٦٣) وقال: \"يروي عن عيسى بن جعفر -قاضي الري-، حدثنا عنه إبراهيم بن محمد الدستوائي وغيره من شيوخنا\". وذكره الذهبي في \"المقتنى\" (١/ ٤٣٨) وقال: \"سمع عبد الله بن الجهم الرازي\". وانظر في نسبته ونسبه: الأنساب (٢/ ٩٤)، اللباب (١/ ٢٩٦)، تهذيب الكمال (١٤/ ٣٨٩).\n(^٢) هو الرازي، أَبو عبد الرحمن. (د). قال أَبو زرعة: \"رأيته ولم أكتب عنه، وكان صدوقا\".\nوقال أَبو حاتم: \"رأيته ولم أكتب عنه … وكان يتشيع\". وذكره ابن حبان في \"الثقات\".\nوقال الذهبي في \"الكاشف\": \"صدوق\". وقال الحافظ في \"التقريب\": \"صدوق فيه تشيع، من العاشرة\". الجرح والتعديل (٥/ ٢٧)، الثقات لابن حبان (٨/ ٣٤٤)، تهذيب الكمال (١٤/ ٣٩٠)، الميزان (٢/ ٤٠٤)، الكاشف (١/ ٥٤٣)، التقريب (ص ٢٩٩).\n(^٣) هو: الرازي الأزرق، كوفي نزل الري.\nقال عبد الصمد بن عبد العزيز المقرئ: \"دخل الرازيون على الثوري فسألوه الحديث، فقال: \"أليس عندكم الأزرق؟ \"\". ووثقه ابن معين. وقال الآجري عن أبي داود: \"في حديثه خطأ\". وقال في موضع آخر: \"لا بأس به\". وذكره ابن حبان في \"الثقات\".\nوقال الذهبي في \"الميزان\"، والحافظ في \"التقريب\": \"صدوق له أوهام\". =\n⦗٢٩٥⦘ = استشهد به البخاري، وروى له الأربعة. تاريخ ابن معين -برواية الدوري- (٢/ ٤٥١)، تاريخ ابن الجنيد (٢١٠)، (ص ١٦٢، ٣٢٥)، الجرح والتعديل (٦/ ٢٥٥)، الثقات لابن حبان (٧/ ٢٢٠)، تهذيب الكمال (٢٢/ ٢٠٥)، الميزان (٣/ ٢٨٥)، التقريب (ص ٤٢٦).\n(^٤) في (ل) و(م) هنا: \"ومعناه- ذكر حديثه فيه\".","vol":"5","page":294},{"text":"١٩٧٥ - حدثنا أَبو أمية، قال: ثنا زكريا بن عدي (^١)، قال: ثنا فُضَيْلُ بن عياض (^٢)، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله، قال: \"صلَّى بنا رسول الله ﷺ وذكر الحديثَ- وقال فيه: \"فليتحَرَّ الذي يرى أنه الصوابُ\" (^٣).\nوقال غندر، عن شعبة: \"فليتحَرَّ أقربَ ذلك إلى الصواب\" (^٤).\n_________\n(^١) ابن الصلت التميمي مولاهم، أَبو يحيى الكوفي.\n(^٢) ابن مسعود التميمي، أَبو علي، الزاهد المشهور، أصله من خراسان، وسكن مكة، \"ثقة عابد إمام\"، (١٨٧ هـ) وقيل قبلها، (خ م د ت س). تهذيب الكمال (٢٣/ ٢٨١ - ٣٠٠)، التقريب (ص ٤٤٨).\nو\"فضيل\" هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن يحيى بن يحيى عن فضيل، به، مثله. الكتاب والباب المذكوران (١/ ٤٠١) بعد رقم (٥٧٢/ ٩٠ / د).\n(^٣) وأخرج حديث فضيل -أيضًا- النسائيُّ (٣/ ٢٨ - ٢٩) عن الحسن بن إسماعيل بن سليمان المجالدي عنه، به، مثله كاملًا.\n(^٤) أخرجه الإمام مسلم برقم (٥٧٢/ ٩٠ / ج) عن محمد بن المثنى، عن غندر به، مختصرًا، وأخرجه ابن ماجه (١٢١١)، (١/ ٣٨٢) في باب: ما جاء فيمن شك في =\n⦗٢٩٦⦘ = صلاته فتحرى الصواب، عن محمد بن بشار، عن غندر، عن شعبة، به، مطولًا باللفظ الذي أورده المصنف.","vol":"5","page":295},{"text":"١٩٧٦ - حدثنا بشر بن موسى (^١)، قال: ثنا الحميديُّ (^٢)، قال: ثنا جرير بن عبد الحميد، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله بن مسعود، قال: \"صلَّى رسولُ الله ﷺ صلاة فلا أدري أزاد أم نقص -شَكَّ منصور-، فلمّا سلّم قيل له: \"يا رسولَ الله، هل حَدَث في الصلاة شيء؟ \" قال: \"وما ذاك\"؟ قالوا: \"صلَّيْتَ كذا وكذا\"، فثنى رجلَيْه فسجد سَجْدَتين، ثم سلَّم، ثم أقبل عليهم، فقال: \"إنه لو حدث في الصلاة شيءٌ لأخبرتُكم، ولكن إنما أنا بشرٌ، أنسى كما تنسون (^٣)، فإذا نَسيتُ فذكِّروني، وإذا شَكَّ أحدكم في الصلاة فليتحَرَّ الصوابَ، فَلْيُتِمَّ عليه، فإذا سلَّم فيسجد (^٤) سجدتين\" (^٥).\n_________\n(^١) ابن صالح بن شيخ بن عميرة الأسدي أَبو علي البغدادي.\n(^٢) هو: عبد الله بن الزبير الحميدي، ولم أجده في مسنده المطبوع، والموجود فيه (٩٦)، (١/ ٥٣) حديث سفيان عن منصور مختصرًا، ثم قال: \"قال سفيان: وكان طويلا فهذا الذي حفظت منه\".\n(^٣) (ك ١/ ٤٢٠).\n(^٤) كذا في النسخ -بإثبات الفاء في \"فيسجد\"-، ولفظ المصنف في (ح / ١٩٦٨) السابق: \"ثم ليسلم، ثم ليسجد سجدتين\".\n(^٥) تقدم الحديث عند المصنف برقم (١٩٦٨) عن أبي داود، عن عثمان بن أبي شيبة، بهذا الإسناد، فليراجع هناك للتعرف على الملتقى.","vol":"5","page":296},{"text":"<span data-type='title' id=toc-329>[باب] (^١) بيان الدليلِ على إيجاب قضاءِ سَجْدَتي السهو إذا نسيهما الساهي في صلاته، وإن انْصَرَفَ منهما، أو تكَلَّم، عاد فسجدهما</span>\n_________\n(^١) \" باب\" من (ل) و(م)، وكلمة \"بيان\" لا توجد في (ل) و(م).","vol":"5","page":297},{"text":"١٩٧٧ - حدثنا حمدانُ بن الجُنَيْد (^١)، قال: ثنا الحميديُّ، ح\nوحدثنا الصغاني، قال: ثنا زكريا بن عدي، كلاهما عن أبي معاوية (^٢)، قال: ثنا الأعمش، عن إبراهيم، عن علقمة، عن عبد الله، أنَّ رسولَ الله ﷺ سجد سَجْدَتي السهو بعد الكلام (^٣).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أَبو جعفر الدقاق.\n(^٢) هو: محمد بن خازم، أَبو معاوية الضرير، وهو الملتقى بين المصنف والإمام مسلم، رواه مسلم عن:\n١ - أبي بكر بن أبي شيبة وأبي كريب، عن أبي سفيان.\n٢ - وعن ابن نمير، عن حفص وأبي معاوية، عن الأعمش به بلفظ: \"بعد السلام والكلام\". كتاب المساجد ومواضع الصلاة، باب السهو في الصلاة والسجود له، (١/ ٤٠٢)، برقم (٥٧٢/ ٩٥).\n(^٣) وأخرجه الترمذي (٣٩٣)، (٢/ ٢٣٩)، في \"الصلاة\"، باب: ما جاء في سجدتي السهو بعد السلام والكلام، عن هناد، ومحمد بن غيلان -كلاهما عن أبي معاوية، والنسائي (٣/ ٦٦) في باب: سجدتي السهو بعد السلام والكلام، عن محمد بن آدم، عن حفص، كلاهما عن الأعمش، به.\nولم يذكر الترمذي \"السلام\" ولفظ النسائي: \" … سلم، ثم تكلم، ثم سجد سجدتي السهو\".","vol":"5","page":297},{"text":"١٩٧٨ - حدثنا أَبو العباس عبد الله بن محمد بن الجراح الأزدي (^١)، قال: ثنا الفريابي، قال: ثنا سفيان (^٢)، عن الحسن بن عبيد الله (^٣)، عن إبراهيم (^٤)، عن علقمة، أنه صلَّى خمسًا (^٥) فقال إبراهيم: إنكَ صليتَ خمسًا، قال: \"وتقول ذلك يا أعور\"؟ فقال: نعم، فثنى رجلَيْه، فسجد سَجْدَتين وهو جالس، ثم حَدَّث عن عبد الله، عن رسول الله ﷺ أنه فعل هكذا (^٦).\n_________\n(^١) هو الغزي، عبد الله بن محمد بن عمرو بن الجراح الأزدي الشامي الفلسطيني، أَبو العباس.\n(^٢) هو الثوري. [لم يذكر المزي رواية ابن عيينة عن الحسن المذكور في الكتب الستة].\n(^٣) ابن عروة النخعي، أَبو عروة الكوفي.\n(^٤) هو: ابن سويد النخعي الأعْور الكوفي. \"ثقة، .... \" (م ٤). تهذيب الكمال (٢/ ١٠٤)، التقريب (ص ٩٠).\nووقع التصريح به في (ح / ١٩٧٩، ١٩٨١، ١٩٨٣)، الآتية عند المصنف، وكذلك في صحيح مسلم، و\"التحفة\" (٧/ ٩٤).\n(^٥) قد تقدم الكلام في الجزم بالزيادة.\n(^٦) في (ل) و(م): \"أنه هكذا فعل\".","vol":"5","page":298},{"text":"١٩٧٩ - حدثنا الغَزِّيُّ (^١)، قال: ثنا قبيصة (^٢)، عن سفيان (^٣)، عن\n⦗٢٩٩⦘ الحسن بن عبيد الله (^٤)، عن إبراهيم [بن سُوَيْد] (^٥)، عن علقمة، عن ابن مسعود، \"أن النبيَّ ﷺ صلَّى خمسًا ثم سجد سَجْدَتي السهو وهو جالس\".\n_________\n(^١) هو: أَبو العباس عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) هو: ابن عقبة بن محمد بن سفيان السُّوائي الكوفي.\n(^٣) هو الثوري، لأن ابن عيينة لم يُذْكَرْ في شيوخ قَبيصة ولا الأخير في تلاميذه، بخلاف الثوري، فإن قبيصة معروف بصحبته، وانظر (ح / ١٩٨٠) الآتي.\n(^٤) هنا موضع الالتقاء. و\"ابن عبيد الله\" لم يرد في (ل) و(م).\n(^٥) من (ل) و(م) وهو كذلك.","vol":"5","page":298},{"text":"١٩٨٠ - حدثنا الدبريُّ (^١)، عن عبد الرزاق (^٢)، عن الثوري، عن الحسن بن عبيد الله (^٣)، عن إبراهيم، عن علقمةَ، أنه صلى خمسا، فقيل له: \"يا أبا شِبْل، صَلَّيْت خمسًا\". وذكر (^٤) الحديث (^٥).\n_________\n(^١) هو: إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) هو الصنعاني، والحديث في \"مصنفه\" (٢/ ٣٠٢) برقم (٣٤٥٥).\n(^٣) هنا موضع الالتقاء، وراجع (ح/١٩٧٨).\n(^٤) في (ل) و(م): \"وذكر حديثه فيه\".\n(^٥) وأخرجه النسائي (٣/ ٣٣) عن سويد بن نصر، عن عبد الله (ابن المبارك) عن سفيان، بنحوه.","vol":"5","page":299},{"text":"١٩٨١ - حدثنا الصغاني، ومحمد بن الجنيد الدَّقَّاق (^١)، قالا: ثنا معاوية بن عمرو (^٢) [ح (^٣)]\nوحدثنا أَبو عبيد الله (^٤)، قال:\n⦗٣٠٠⦘ ثنا أَبو داود (^٥)، قالا: ثنا زائدة، عن الحسن بن عبيد الله (^٦)، عن إبراهيم بن سويد، قال: \"صلى علقمةُ بنا الظهرَ خمسًا، فلما انصرف قالوا له: صلَّيْتَ خمسًا فقال (^٧): ما فعلتُ، ثم قال لي: أكذاك يا أعور؟ فقلتُ: نعم، فانفتل (^٨)، فسجد سَجْدتين، ثم ذكر عن (^٩) عبد الله، أنّ النبي ﷺ صلَّى خمسًا، قال: فرآهم يتوشْوَشُون (^١٠)، فقال: \"ما لكم\"؟ فقالوا: أزيد من الصلاة؟ فقال: \"وما ذاك\"، قالوا: صليتَ خمسا، قال: \"لا، ولكن سَهَوْتُ\"، فانْفَتَل، فسجد سَجْدَتين، ثم سلَّم\". واللفظ للصاغاني.\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أَبو جعفر الدقاق.\n(^٢) ابن المهلّب بن عمرو الأزدي.\n(^٣) علامة التحويل [ح] من (ل) والسياق يقتضيها.\n(^٤) هو: حماد بن الحسن بن عنبسة الورّاق النهشلي أَبو عبيد الله البصري، نزيل سامرّاء.\n\"ثقة، … \" (٢٦٦ هـ) (م). تهذيب الكمال (٧/ ٢٣١ - ٢٣٢)، التقريب (ص ١٧٨). =\n⦗٣٠٠⦘ = و\"عبيد الله\" تصحَّف في (م) إلى \"عبد الله\".\n(^٥) هو الطيالسي، والحديث في مسنده (٢٧١) (ص ٣٦) عن زائدة، عن منصور، عن إبراهيم، به، بدون ذكر قصة علقمة.\n(^٦) هنا موضع الالتقاء.\n(^٧) في (م): \"قال\" والمثبت أنسب.\n(^٨) في (ل) و(م): \"وانفتل\" وما هنا أنسب.\n(^٩) كلمة (عن) ساقطة من (ل) و(م) ولا يستقيم الكلام بدونها.\n(^١٠) الوشوشة: همس القوم بعضهم لبعض بكلام خفي مع حركة واضطراب. مشارق الأنوار (٢/ ٢٩٦، ٢٩٧)، وانظر: النهاية (٥/ ١٩٠).","vol":"5","page":299},{"text":"١٩٨٢ - حدثنا الصغانيُّ، قال: أبنا أَبو خَيْثَمَةَ (^١)، قال: ثنا\n⦗٣٠١⦘ عبد الله بن إدريس (^٢)، عن الحسن بن عبيد الله، عن إبراهيم، قال: \"صلَّى بنا علقمةُ، فصلى خمسا\"، ثم ذكر نحوه عن عبد الله، أنَّ النبيَّ ﷺ صلّى بهم خمسًا، فقيل له في ذلك، فسجد سَجْدَتَيْن، وقال: \"إنّما أنا بشرٌ أنسى كما تنسون\" (^٣).\n_________\n(^١) هو: زهير بن حرْب بن شداد النسائي.\n(^٢) ابن يزيد بن عبد الرحمن الأودي -بسكون الواو- أَبو محمد الكوفي. \"ثقة فقيه عابد\" (١٩٢ هـ) (ع). الأنساب (١/ ٢٢٦)، تهذيب الكمال (١٤/ ٢٩٣ - ٣٠٠)، التقريب (ص ٢٩٥).\nو\"عبد الله بن إدريس\" هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن ابن نمير، عن عبد الله بن إدريس، به، مقرونا بجرير.\n(١/ ٤٠١) برقم (٥٧٢/ ٩٢).\n(^٣) وأخرجه أحمد في المسند (١/ ٤٤٨) عن ابن إدريس، به، بنحوه.","vol":"5","page":300},{"text":"١٩٨٣ - حدثنا بشرُ بن موسى، قال: ثنا الحميديُّ (^١)، قال: ثنا جرير.\nوحدثنا أَبو داود (^٢)، قال: ثنا يوسف بن موسى (^٣)، قال: ثنا جرير، عن الحسن بن عبيد الله (^٤)، عن إبراهيم بن سويد، عن علقمة، قال: قال\n⦗٣٠٢⦘ عبد الله: \"صلّى بنا رسول الله ﷺ خمسًا، فلما انفتل تَوَشْوَشَ القومُ بينهم، فقال: \"ما شأنكم\"؟ قالوا: يا رسولَ الله، هل زيد في الصلاة؟ قال: \"لا\"، قالوا: فإنك قد صَلَّيْت خمسًا، فانفتل، فسجد سجدتين، ثم سلَّم، ثم قال: \"إنما أنا بشر، أنسى كما تنسون\".\nوهذا لفظ أبي داود.\n_________\n(^١) راجع التعليق على (ح / ١٩٧٦).\n(^٢) هو السجستاني، والحديث في سننه (١٠٢٢) باب: إذا صلى خمسًا، بمثل لفظ المصنف.\n(^٣) ابن راشد القطان أَبو يعقوب الكوفي، نزيل الريّ ثم بغداد. \"صدوق\" (٢٥٣ هـ)، (خ د ت عس ق). تهذيب الكمال (٣٢/ ٤٦٥ - ٤٦٧)، التقريب (ص ٦١٢).\n(^٤) هنا موضع الالتقاء.","vol":"5","page":301},{"text":"<span data-type='title' id=toc-330>باب [بيان] (^١) إيجاب سَجْدَتي السَّهوِ على الساهي في صلاته، وعلى من زاد فيها أو نَقَصَ، وإجازةِ الصلاة إذا صلَّى الظُّهْر أو العصر خمسا، أو زاد في صلاته على ما يجب، والدليلِ على أنَّ المصلِّي إذا رجَعَ إلى اليقين بأنه (^٢) زاد في صلاته ركعةً، سَجَدَ سَجْدَتي السَّهْوِ بعد ما يُسَلِّم (^٣)، وكانتْ صلاتُه تامَّةً</span>\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) في (ل) و(م): \"أنه\" بدون الباء.\n(^٣) في (ل) و(م): \"سَلَّم\".","vol":"5","page":303},{"text":"١٩٨٤ - حدثنا الصغاني، قال: ثنا عاصمُ بن علي (^١)، قال: ثنا أَبو بكر النَهْشَلي (^٢)،\n⦗٣٠٥⦘ عن عبد الرحمن بن الأسود (^٣)، عن أبيه (^٤)، عن عبد الله قال: صلى بنا النبي ﷺ خمسًا، فلما انصرف (^٥) قيل له (^٦): يا رسولَ الله، أَزِيْد في الصلاة؟ قال: \"لا\"، قالوا: بلى، صلَّيْتَ خمسًا، قال لهم (^٧): \"إنما أنا بَشَرٌ مثلكم (^٨)، أذكر كما تذكرون (^٩)، وأنسى كما تَنْسَوْن\"، ثم سَجَدَ سَجْدَتي السَّهْوِ (^١٠).\n_________\n(^١) ابن عاصم بن صُهَيْب الواسطيُّ، أَبو الحسن التيمي مولاهم.\n(^٢) هو الكوفي، قيل: اسمه عبد الله بن قطاف، -بكسر القاف وتخفيف الطاء- وقيل: وهب، وقيل: معاوية، قال الذهبي في \"الميزان\" (٤/ ٤٩٦): \"في اسمه أقوال، ولا يكاد يعرف إلا بكنيته\" (١٦٦ هـ) (م ت س ق).\n(أ) وثقه: عبد الرحمن بن مهدي، وابنُ معين، وأحمد، وأبو داود، [وزاد: \"كوفي مرجئٌ\"، وقال: \"ثبت في الحديث إلا أنه مرجئ\". ووثقه -أيضًا- العجلي، وقال: \"وكان يرى الإرجاء، لين القول … \"، كذلك يعقوب بن سفيان الفسوي، والدارقطني، وابن شاهين، والذهبي في \"الكاشف\". وقال أَبو حاتم: \"شيخ صالح يكتب حديثه، وهو أحب إليّ من أبي بكر الهذلي\".\n(ب) - وقال ابن سعد: \"وكان مرجئا، وكان عابدا ناسكا، وكانت له أحاديث، =\n⦗٣٠٤⦘ = ومنهم من يستضعفه\". وقال ابن حبان: \"وكان شيخا صالحا فاضلا، غلب عليه التقشف حتى صار يهم ولا يعلم، ويخطئ ولا يفهم، فبطل الاحتجاج به … \". وقال فيه: \"وأبو بكر النهشلي وإن كان فاضلا فهو ممن كثر خطؤه، فبطل الاحتجاج به إذا انفرد، وإن اعتبر معتبر بما وافق الثقات لم يجرح في فعله ذلك\".\n(ج) - وقال الذهبي في (الميزان): \"وهو حسن الحديث، صدوق\". وقال الحافظ في التقريب: \"صدوق رمي بالإرجاء\".\nوهو كما قال، وجرح جارحيه يسير، على أنه يمكن أن يُحمل على إرجائه، أو وهم يسير.\nوأما ما نص به ابن حبان فمدفوع بأقوال من تقدم، ومنهم ابن معين، والله أعلم.\nو\"النهشلي\" -بفتح النون، وسكون الهاء، وفتح الشين المعجمة، وفي آخرها اللام- هذه النسبة إلى بني نهشل. الأنساب (٥/ ٥٤٦). وفي \"اللباب\": هذه النسبة إلى نهشل بن دارم بن مالك ابن حنظلة … بطن كبير من تميم (٣/ ٣٣٨).\nطبقات ابن سعد (٦/ ٣٥٥)، تاريخ ابن معين -رواية الدوري- (٢/ ٦٩٧)، العلل للإمام لأحمد -رواية عبد الله- (٢/ ١٥٧)، تاريخ ابن معين -رواية الدارمي- (٩٤٢) ص ٢٤١)، ثقات العجلي (١٩١٦) (ص ٤٩٣)، المعرفة والتاريخ (٣/ ١٨٠)، سؤالات الآجري (٢٣٤) (ص ٢٠٨)، الجرح والتعديل (٩/ ٣٤٤)، المجروحين (٣/ ١٤٥)، ثقات ابن شاهين (٦٥٧) (ص ١٩٤)، السنن للدارقطني (٢/ ١٨٠)، تهذيب الكمال (٣٣/ ١٥٧)، الكاشف (٢/ ٤١٤)، الميزان (٤/ ٤٩٦)، حاشية السبط العجمي على \"الكاشف\" (٢/ ٤١٤)، التقريب (ص ٦٢٥).\nو\"أَبو بكر النهشلي\" هو الملتقى هنا، رواه مسلم في الكتاب والباب المذكورين في (ح / ١٨٧٨) (١/ ٤٠٢) برقم (٥٧٢/ ٩٣) عن عون بن سلام الكوفي عنه، به.\n(^٣) ابن يزيد بن قيس النخعي. \"ثقة\" (٩٩ هـ). ع.\nتهذيب الكمال (١٦/ ٥٣٠ - ٥٣٣)، التقريب (ص ٣٣٦).\n(^٤) هو: الأسود بن يزيد بن قيس النخعي.\n(^٥) لفظة \"فلما انصرف\" لا توجد في صحيح مسلم.\n(^٦) في صحيح مسلم بلفظ: \"فقلنا\".\n(^٧) كلمة \"لهم\" ليست في (ل) و(م).\n(^٨) \"مثلكم\" ساقطة من (م).\n(^٩) في (م) \"أنسى كما تنسون، وأذكر كما تذكرون\" بتقديم، وتأخير، وما هنا موافق لما في صحيح مسلم.\n(^١٠) وأخرجه أحمد في المسند (١/ ٤٢٠) عن يحيى بن آدم.\nوالنسائي في \"السهو\" باب: ما يفعل من صلى خمسا (٣/ ٣٣) عن سويد بن نصر، عن عبد الله (ابن المبارك)، كلاهما عن أبي بكر النهشلي، به، بنحوه.","vol":"5","page":303},{"text":"١٩٨٥ - حدثنا الصغاني، قال: ثنا زكريا بن عدي (^١)، قال: ثنا حفص (^٢)، عن\n⦗٣٠٦⦘ الأعمش (^٣)، عن إبراهيم، عن علقمةَ، عن عبد الله، قال: صلَّى رسولُ الله ﷺ صلاةً، فإما زاد وإما نقص، فلما قضى الصلاةَ، قلت: أوَهِمتَ؟ إما زدتَ وإما نقصتَ، فقال: \"إنما أنا بشر أنسى كما تنسون، فمن وجد من ذلك شيئًا فليسجد سجدتين\". ثم أقبل على القبلة، فسجد سجدتين، ثم سلم (^٤).\n_________\n(^١) ابن الصلت التيمي مولاهم أَبو يحيى الكوفي.\n(^٢) هو: ابن غياث النخعي، أَبو عمر الكوفي القاضي -تقدم في (ح / ١٨٤٢). وهو =\n⦗٣٠٦⦘ = الملتقى بين المصنف والإمام مسلم، فقد رواه الأخير عن:\nابن نمير، عن حفص -مقرونا بأبي معاوية، به، مختصرًا، وقد سبق عند المصنف برقم (١٩٧٧)، وانظر الصحيح (١/ ٤٠٢)، برقم (٥٧٢): (٩٥).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم -في السياق المذكور- فقد رواه مسلم عن منجاب بن الحارث التميمي، عن ابن مسهر، عن الأعمش به نحوه. (١/ ٤٠٢) برقم (٥٧٢): (٩٤).\nوفيه: \"ثم تحول رسول الله ﷺ فسجد سجدتين\".\n(^٤) رواه أَبو داود (١٠٢١)، (١/ ٦٢٠) في \"الصلاة\"، باب: إذا صلى خمسا، عن محمد بن عبد الله بن نمير، عن أبيه-.\nوابن ماجه (١٢٠٣)، (١/ ٣٨٠) في \"إقامة الصلاة\"، باب: السهو في الصلاة، عن عبد الله بن عامر بن زرارة، عن علي بن مُسهِر -كلاهما عن الأعمش، به، بمثل سياق مسلم.","vol":"5","page":305},{"text":"١٩٨٦ - حدثنا حمدانُ بن الجنيد [الدقَّاق] (^١)، والصغاني، قالا: ثنا معاوية بن عمرو (^٢)، قال:\n⦗٣٠٧⦘ ثنا زائدةُ (^٣)، قال: ثنا الأعمشُ، عن إبراهيم، عن علقمة، عن (^٤) عبد الله، قال: صلَّينا مع رسولِ الله ﷺ فإما زاد أو (^٥) نقص، -قال إبراهيم: وأيم الله (^٦) ما جاء ذاك إلا من قبلي- قال: فقلنا: يا رسولَ الله، أَحَدَثَ في الصلاة شيء؟ قال: \"لا\"، فقلنا له الذي صنع، فقال: \"إذا زاد الرجلُ أو نَقَصَ فَلْيَسْجُدْ سجدتين\". قال: ثم سجد سجدتين\" (^٧).\n_________\n(^١) من (ل) و(م) وهو كذلك- تقدم في (ح/ ٣١).\n(^٢) ابن المهلب الأزدي.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن القاسم بن زكريا، عن حسين بن علي الجعفي، عن زائدة، به، مثله، (١/ ٤٠٣) برقم (٥٧٢/ ٩٦). الكتاب والباب السابقان.\n(^٤) (ك ١/ ٤٢٠).\n(^٥) في (ل) و(م): \"وإما\" بدل \"أو\".\n(^٦) \"أيم الله\" من ألفاظ القسم، كقولك: لعمر الله، وعهد الله، وفيها لغات كثيرة، وتُفتح همزتها، وتكسر، وهمزتها وصل، وقد تقطع، وأهل الكوفة من النحاة يزعمون أنها جمع يمين، وغيرهم يقول: هي اسمٌ موضوع للقسم. النهاية (١/ ٨٦)، وانظر: مشارق الأنوار (١/ ٥٦).\n(^٧) وأخرجه أحمد في المسند (١/ ٤٢٤) عن ابن نمير، عن الأعمش به.","vol":"5","page":306},{"text":"<span data-type='title' id=toc-331>باب الدليلِ قال إيجابِ السُّجُودِ على مَنْ قرأ السجدة، وإثباتِ السجدات في السُّور</span>","vol":"5","page":308},{"text":"١٩٨٧ - حدثنا عليُّ بن حرْب (^١)، قال: ثنا أَبو معاوية (^٢) ح\nوحدثنا الأحمسيُّ (^٣)، قال: ثنا يعلى (^٤)، [ح] (^٥)\nوحدثنا عليُّ بن حرْب -[أيضا]- ثنا يعلى ومحمد الأحدب (^٦) -ابْنَا (^٧) عبيد-، ح\n⦗٣٠٩⦘ وحدثنا أَبو داود (^٨)، ثنا يعلى (^٩) ومحاضر (^١٠)، ح\nوحدثنا ابنُ أبي رجاء (^١١)، قال: ثنا وكيع (^١٢)، كلهم عن الأعمش (^١٣)، عن أَبي صالح (^١٤)، عن أبي هريرة، عن النبي ﷺ قال: \"إذا قرأ ابنُ آدم السجدةَ فسجد، اعتزل الشيطانُ يبكي يقول: يا ويله (^١٥) أُمِرَ ابنُ آدم\n⦗٣١٠⦘ بالسجود فسجد فله الجنةُ، وأُمرتُ بالسجود فأبيتُ فلي النار\". قال يعلى: \"فعصيتُ\" (^١٦).\n_________\n(^١) هو الطائي، أَبو الحسن الموصلي.\n(^٢) هو: محمد بن خازم الضرير الكوفي.\n(^٣) هو: محمد بن إسماعيل بن سَمُرةَ الأحمَسي، أَبو جعفر السراج الكوفي. \"ثقة\" (ت ٢٦٠ هـ) وقيل: قبلها، (ت س ق). تهذيب الكمال (٢٤/ ٤٧٧ - ٤٧٩)، التقريب (ص ٤٦٨).\nو\"الأحمسي\": -بفتح الألف، وسكون الحاء المهملة، وفتح الميم، وفي آخرها السين المهملة- هذه النسبة إلى \"أحمس\" وهي طائفة من بجيلة، نزلوا الكوفة. انظر: الإكمال لابن ماكولا (١/ ١٣٦)، الأنساب (١/ ٩١)، (زيادات أبي موسى المديني على مؤتلف ابن القيسراني) (ص ١٥٥)، اللباب (١/ ٣٢).\n(^٤) هو: ابن عبيد بن أَبي أمية الكوفي، أَبو يوسف الطنافسي.\n(^٥) علامة التحويل [ح] كلمة \"أيضًا\" التالية لا توجدان في الأصل، أثبتُّ الأولى من (ل)، والثانية منها ومن (م) والسياق يقتضيهما.\n(^٦) هو: محمد بن عبيد بن أبي أمية الطنافسي الكوفي.\n(^٧) كلمة \"اِبْنَا\" تثنية \"الابن\" فـ (يعلى) و(محمد) كلاهما ابنا \"عبيد بن أبي أمية =\n⦗٣٠٩⦘ = الطنافسي\"، وقد تحرف في المطبوع من مسند أحمد (٢/ ٤٤٣) إلى\": \"أنبأنا عبيد\" ولعل ذلك من خطأ الناسخ في فكّ الرمز ظنا منه أنه [أي: ابنا] رمز على \"أنبانا\".\n(^٨) هو الحراني: سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٩) هو يعلى بن عبيد بن أبي أمية الطنافسي.\n(^١٠) هو ابن المُوَرِّع الهمداني، أَبو المورع الكوفي (٢٠٦ هـ).\n(^١١) هو \"أحمد بن محمد بن عبيد الله الثغري\".\n(^١٢) وكيع وأبو معاوية المذكوران موضعا الالتقاء مع الإمام مسلم، فقد رواه الأخير عن: أبي بكر بن أبي شيبة وأبي كريب -كلاهما عن أبي معاوية.\nوعن زهير بن حرْب، عن وكيع -كلاهما عن الأعمش به بمثله. كتاب الإيمان، باب: بيان إطلاق اسم الكفر على من ترك الصلاة. (١/ ٨٧)، برقم (٨١).\n(^١٣) هنا موضع الالتقاء مع الإمام بالنسبة لطرق كل من: يعلى والأحدب ومحاضر. انظر ما قبله.\n(^١٤) هو: ذكوان، أَبو صالح السمان الزيات المدني.\n(^١٥) قال النووي: \"هو من آداب الكلام، وهو أنه إذا عرض في الحكاية عن الغير ما فيه سوء، واقتضت الحكايةُ رجوعَ الضمير إلى المتكلم، حذف الحاكي الضمير عن نفسه تصاونًا عن صورة إضافة السوء إلى نفسه\". شرح مسلم (٢/ ٧١)، وفي صحيح مسلم: \"وفي رواية أَبي كريب: \"يا ويلي\".\n(^١٦) وأخرجه ابن ماجه (١٠٥٢)، (١/ ٣٣٤) عن أبي بكر أبي شيبة، عن أبي معاوية به مثله.\nوأخرجه أحمد في المسند (٢/ ٤٤٣) من طريق: يعلى بن عُبَيْدٍ، ومحمد بن عبيد [وتحرف فيه إلى: \"محمد، أنبأنا عبيد\"، وسبقت الإشارة إلى ذلك] ووكيع، ثلاثتهم، عن الأعمش به مثله، بلفظ: \"فعَصَيْتُ\".","vol":"5","page":308},{"text":"١٩٨٨ - حدثنا الزَّعْفَرَاني (^١)، قال: ثنا أَبو معاوية (^٢) وكيع، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبيُّ ﷺ: \"إذا قرأ ابنُ آدم السجدةَ اعتزل الشيطانُ، يبكي ويقول: يا ويله أُمِرَ ابنُ آدم بالسجود فسجد فله الجنة، وأُمِرْتُ بالسجود فلم أسجُدْ فلي النارُ\".\n_________\n(^١) هو: الحسن بن محمد بن الصبّاح الزعفراني، أَبو يعلى البغدادي، صاحب الشافعي.\n\"ثقة\" (٢٦٠ هـ) أو قبلها بسنة، (خ ٤). تهذيب الكمال (٦/ ٣١٠ - ٣١٣)، التقريب (ص ١٦٣).\nو\"الزعفراني\" نسبة إلى \"الزعفرانية\"، وهي قرية من قرى سواد بغداد تحت كلوذا، وليس إلى بيع الزعفران. الأنساب (٢/ ١٥٣)، معجم البلدان (٣/ ١٥٩)، اللباب (٢/ ٦٩).\nقال الدكتور بشار عواد في التعليق على \"تهذيب الكمال\" (٦/ ٣١٢) في \"الزعفرانية\": ما زالت هذه القرية معروفة بهذا الاسم إلى يومنا هذا … \".\n(^٢) هنا موضع الالتقاء.","vol":"5","page":310},{"text":"١٩٨٩ - حدثنا الصغاني، قال: حدثنا إسماعيلُ بن الخليل (^١)، قال: ثنا علي بن مُسْهِرٍ، قال: ثنا عبيد الله (^٢)، عن نافع، عن ابن عمر، قال: \"كان رسول الله ﷺ يقرأ ونحن عنده؛ فيسجدُ ونسجُدُ معه فَنَزْدَحِمُ حتى ما يجدُ بعضُنا لجبهته موضعًا -في غير صلاة-\" (^٣).\n_________\n(^١) هو الخزّاز: -بمعجمات- أَبو عبد الله الكوفي.\n(^٢) هو: عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري.\nوهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن: أبي بكر بن أبي شيبة، عن محمد بن بشر، عن عبيد الله، به، نحوه. كتاب المساجد ومواضع الصلاة، باب سجود التلاوة، (١/ ٤٠٥) برقم (٥٧٥/ ١٠٤).\n(^٣) وأخرجه البخاري في \"سجود القرآن\"، باب: ازدحام الناس إذا قرأ الإمامُ السجدةَ (٢/ ٦٤٨، مع الفتح)، برقم (١٠٧٦) عن بشر بن آدم، عن علي بن مسهر، به، نحوه.","vol":"5","page":311},{"text":"١٩٩٠ - حدثنا أَبو أُمَيَّةَ، قال: حدثنا القَوَارِيرِي (^١)، قال: ثنا يحيى بن سعيد (^٢)، عن عبيد الله، عن نافع، عن ابن عمر، قال: \"كان رسولُ الله ﷺ يقرأُ علينا السورةَ فيها السجدةُ، فيسجدُ ونسجدُ حتى ما يجد أحدُنا موضعًا لجبهته\" (^٣).\n_________\n(^١) هو: عبيد الله بن عمر بن مَيْسرة القواريري، أَبو سعيد البصري، نزيل بغداد.\n(^٢) هو: القطان. وهو موضع الالتقاء مع الإمام مسلم، رواه عن: زهير بن حرْب، وعبيد الله بن سعيد، ومحمد ابن المثنى، كلهم عن يحيى القطان، به، بنحوه. الكتاب والباب المذكوران (١/ ٤٠٥) برقم (٥٧٥).\n(^٣) أخرجه البخاري في \"سجود القرآن\"، باب: من لم يجد موضعًا للسجود من الزحام =\n⦗٣١٢⦘ = (١٠٧٩)، (٢/ ٦٥١ - ٦٥٢، مع الفتح)، عن صدقة، عن يحيى، به، مثله.","vol":"5","page":311},{"text":"١٩٩١ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا أحمدُ بن حنبل (^٢)، قال: ثنا يحيى بن سعيد (^٣)، عن عبيد الله، بمثله، وزاد فيه: \"ونسجد معه\"، فذكر مثله.\n_________\n(^١) هو السجستاني، والحديث في سننه بهذا الطريق برقم (١٤١٢)، (٢/ ١٢٥) في باب: في الرجل يسمع السَّجْدةَ وهو راكب أو في غير الصلاة.\n(^٢) هو الإمام، والحديث في (مسنده) (٢/ ١٧)، [٨/ ٢٩٥ برقم (٤٦٦٩) من طبعة مؤسسة الرسالة] بهذه الزيادة المشار إليها.\n(^٣) هنا موضع الالتقاء.","vol":"5","page":312},{"text":"<span data-type='title' id=toc-332>باب [بيان] (^١) إثباتِ السَّجْدَةِ في سورة \"النجم\"، والدليلِ على أنَّ القارئَ إذا قرأ فسجد سجد مَنْ معه (^٢)، وأنَّ مَنْ يَسْمَعُها لا يجبُ عليه السجودُ حتى يسجدَ القارئ</span>\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) (ك ١/ ٤٢٣).","vol":"5","page":313},{"text":"١٩٩٢ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، وحدثنا أَبو قلابة (^٢)، قال: ثنا بشرُ بن عمر (^٣)، ح\nوحدثنا الصغاني، قال: ثنا أَبو الوليد (^٤)، قالوا: ثنا شعبة (^٥)، عن أبي إسحاق (^٦)، قال: سمعت الأسودَ بن يزيد (^٧) يُحَدِّثُ عن\n⦗٣١٤⦘ عبد الله (^٨)، أنَّ النبيَّ ﷺ قرأ \"النجْمَ\" بمكة (^٩)، وسجد بها، وسجد من كان معه غير شيخٍ كبير (^١٠)، أخذ كفًّا من حصىً أو ترابٍ، فرفعه إلى جبهته، وقال: \"يكفيني هذا\".\nزاد أَبو داود: قال عبد الله: \"فلقد رأيتُه قُتِلَ كافرًا يوم بدر\".\nرواه غندر (^١١) هكذا، ولم يَذْكُرْ يومَ بدر (^١٢).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢٨٣)، (ص ٣٧) بمثله إلا أنَّه لم يذكر في وصف الشيخ أنه \"كبير\"، وقال: \"وسجد فيها\" بدل \"بها\".\n(^٢) هو: عبد الملك بن محمد بن عبد الله الرقاشي البصري.\n(^٣) ابن الحكم الزهراني -بفتح الزاي- الأزدي، أَبو محمد البصري. \"ثقة\" (٧ وقيل ٢٠٩ هـ)، ع. تهذيب الكمال (٤/ ١٣٨ - ١٤٠)، التقريب (ص ١٢٣).\n(^٤) هو: هشام بن عبد الملك الطيالسي.\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه عن:\nمحمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به،\nبمثله، إلا ما أشرت إليه في رواية الطيالسي -أبي داود- وما ستأتي الإشارة إليه.\nالكتاب والباب المذكوران (١/ ٤٠٥) برقم (٥٧٦).\n(^٦) هو السبيعي: عمرو بن عبد الله بن عبيد الهمداني.\n(^٧) ابن قيس النخعي.\n(^٨) هو ابن مسعود ﵁.\n(^٩) كلمة \"بمكة\" لا توجد في صحيح مسلم.\n(^١٠) كلمة \"كبير\" لا توجد في (ل) و(م) وصحيح مسلم، وقد وقع تعيينُه في رواية إسرائيل، عن أبي إسحاق عند البخاري (٤٨٦٣) بأنه \"أمية بن خلف\" وانظر تخريج الحديث الآتي.\n(^١١) يشير إلى رواية مسلم المشار إليها عند موضع الالتقاء.\n(^١٢) ورواه البخاري في: \"سجود القرآن\" (١٠٧٠)، (٢/ ٦٤٣، مع الفتح)، باب: سجدة \"النجم\"، عن حفص بن عمر (الحوصي).\nوفيه (١٠٦٧)، (٢/ ٦٤١، مع الفتح)، باب: ما جاء في سجود القرآن وسنتها، عن محمد بن بشار، عن غندر.\nوفي \"مناقب الأنصار\" (٣٨٥٨)، (٧/ ٢٠٢، مع الفتح)، باب: ما لقي النبيُّ ﷺ وأصحابُه من المشركين بمكة، عن سليمان بن حرْب.\nوفي \"المغازي\" (٣٩٧٢)، (٧/ ٣٤٨، مع الفتح)، باب: قتل أبي جهل- عن عبدان بن عثمان، عن أبيه عثمان، أربعتهم عن شعبة.\nوفي \"التفسير\" (٤٨٦٣)، (٨/ ٤٨٠، مع الفتح)، باب: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا﴾، عن نصر بن علي، عن أبي أحمد -يعني: الزبيري، عن إسرائيل، =\n⦗٣١٥⦘ = كلاهما عن أبي إسحاق، به، بنحوه.\nوفي الموضع الأخير زيادة: \"فرأيته بعد ذلك قُتِلَ كافرًا، وهو أمية بن خلف\".","vol":"5","page":313},{"text":"١٩٩٣ - حدثني أبي (^١)، قال: ثنا علي بن حُجْرٍ (^٢)، قال: ثنا إسماعيل بن جعفر (^٣)، قال: ثنا يزيد بن خُصَيْفَة (^٤)، عن يزيد بن عبد الله بن\n⦗٣١٦⦘ قُسَيْطٍ (^٥)،\n⦗٣١٧⦘ عن عطاء (^٦)، أنه سأل زيدَ بن ثابت عن القراءة مع الإمام، قال: لا قراءةَ مع الإمام في شيء، وزعم أنه قرأ على رسولِ الله ﷺ: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ (^٧) فلم يسجد (^٨).\n_________\n(^١) هو: إسحاق بن إبراهيم بن يزيد النيسابوري.\n(^٢) ابن إياس السعدي المروزي، نزيل بغداد، ثم مرو. و\"حجر\": بضم المهملة، وسكون الجيم. \"ثقة حافظ\" (٢٤٤ هـ) (خ م ت س). تهذيب الكمال (٢٠/ ٣٥٥ - ٣٦١)، التقريب (ص ٣٩٩).\nوهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن: علي بن حجر، مقرونا بـ: يحيى بن يحيى، ويحيى بن أيوب، وقتيبة بن سعيد، كلهم عن إسماعيل بن جعفر، به، كثير. كتاب المساجد، باب سجود التلاوة (١/ ٤٠٦) برقم (٥٧٧).\n(^٣) ابن أبي كثير الأنصاري، الزُّرقي، أَبو إسحاق القارئ. \"ثقة ثبت\" (١٨٠ هـ) ع.\nتهذيب الكمال (٣/ ٥٦ - ٦٠)، التقريب (ص ١٠٦).\n(^٤) هو: يزيد بن عبد الله بن خُصَيْفَة -بمعجمة، ثم مهملة- ابن عبد الله بن يزيد الكندي المدني، وقد ينسب لجده \"ع\".\nوثقه: ابن معين. وزاد في رواية أحمد بن سعد بن أَبي مريم: \"حجة\". وابن سعد، وزاد: \"أنه كان: عابدا، ناسكا، كثير الحديث، ثبتا\". وأحمد -في رواية الأثرم عنه-، وأبو حاتم، والنسائي، وذكره ابن حبان في \"الثقات\"، ووثقه ابن عبد البر، وزاد أنه \"مأمون\". وروى الآجري عن أبي داود، قال أحمد: \"منكر الحديث\".\nقال الحافظ في \"الهدي\" بعد حكاية كلمة الإمام أحمد المذكورة: \"قلت: هذه اللفظة يطلقها أحمد على من يُغْرِبُ على أقرانه بالحديث، عرف ذلك بالاستقراء من حاله، وقد احتج بابن خصيفة مالك والأئمة كلهم\". =\n⦗٣١٦⦘ = وقد تقدم قول الأثرم عن أحمد، ويزاد عليه أن الإمام أحمد قال فيه -فيما رواه ابنه عبد الله- (٢/ ٣٥): \"ما أعلم إلا خيرا\"، فعلم من ذلك قصد الإمام أحمد من هذا الإطلاق. وقال الحافظ في \"التقريب\": \"ثقة، من الخامسة\". وهو كما قال.\nطبقات ابن سعد (القسم المتمم (ص ٢٧٤)، العلل للإمام أحمد -برواية ابنه عبد الله، (٢/ ٣٥)، رواية ابن طهمان عن ابن معين (٣٤٧) (ص ١٠٨)، الجرح والتعديل (٩/ ٢٧٤)، الثقات لابن حبان (٧/ ٦١٦)، التمهيد (٢٣/ ٢٥)، تهذيب الكمال (٣٢/ ١٧٣)، هدي الساري (ص ٤٧٦)، التقريب (ص ٦٠٢).\n(^٥) ابن أسامة بن عمير الليثي، أَبو عبد الله المدني الأعرج. (١٢٢ هـ)، ع.\n(أ) - وثقه ابن معين -في رواية ابن طهمان-، وقال في رواية أخرى: \"صالح ليس به بأس\"، وفي رواية أخرى: \"صالح\" فقط. ووثقه محمد بن إسحاق، وابن سعد. والنسائي. وذكره ابن حبان في الثقات\" وقال: \"ربما أخطأ\". وقال ابن عدي: \"مشهور عندهم بالروايات … وقد روى عنه مالك غير حديث، وهو صالح الروايات\". ووثقه ابن عبد البر في \"التمهيد\"، و\"الاستذكار\".\n(ب) - وروى عبد الرزاق في مصنفه (١٧٣٤٥)، (٩/ ٣١٣) وعنه ابن أبي حاتم في \"الجرح\"، والبيهقي في \"الكبرى\"، وابن عبد البر كذلك في \"التمهيد\" أن الإمام مالك امتنع عن التحديث بحديث يرويه المترجم، وقال في المترجم أنه: \"ليس هناك\" وفي \"التمهيد\" بلفظ \"ليس عندنا بذاك\". وقال أَبو حاتم: \"ليس بقوي\".\nويحتمل أن يكون مستند أبي حاتم في تليينه إياه هو قولُ مالك، كما استظهر ذلك الحافظُ في \"الهدي\".\nوأما قول مالك فقد رجَّح الطحاويُّ وابنُ عبد البر أنه في رجل آخر\" راجع كلامهما في \"الاستذكار\" و\"الجوهر النقي\"، ولم يُقْبَلْ هذا من ابن عبد البر. =\n⦗٣١٧⦘ = والذي يترجح لي أن يحمل كلام مالك على المترجم في الحديث المذكور في السياق فقط، وذلك بدليل احتجاجه به في مواضع أخرى من الموطأ، كما ذكر ذلك ابنُ عبد البر وكما ذكرها محقق \"تهذيب الكمال\" في (٣٢/ ١٧٩). والله أعلم.\nوقال الحافظ: \"ثقة\". وهو كما قال، وذكر في \"الهدي\" (ص ٤٧٦) أنَّ له حديثًا واحدًا فقط في البخاري، وهو حديث الباب.\nمصنف عبد الرزاق (١٧٣٤٥)، (٩/ ٣١٣)، طبقات ابن سعد (٥/ ٣٩٦) (١١٥٢)، تاريخ ابن معين -رواية الدارمي (٨٨٩) (ص ٢٣٠)، رواية ابن طهمان عن ابن معين (٣٤٦) (ص ١٠٨)، الجرح والتعديل (٩/ ٢٧٤)، الثقات لابن حبان (٥/ ٥٤٣)، الكامل (٧/ ٢٥٨ - ٢٥٩)، السنن الكبرى (٨/ ٨٣)، التمهيد (٢٣/ ٧٤ - ٧٥)، الاستذكار (٢٥/ ١٢٨ - ١٢٩)، تهذيب الكمال (٣٢/ ١٧٩)، الجوهر النقي (٨/ ٨٤) تهذيب التهذيب (١١/ ٣٠٠)، هدي الساري (ص ٤٧٦)، التقريب (ص ٦٠٢).\n(^٦) هو: ابن يسار الهلالي، أَبو محمد المدني. ووقع التصريح به في الحديث الآتي برقم (١٩٩٤).\n(^٧) سورة \"النجم\": ١. والمراد بها هنا السورة المذكورة لا الآية بخصوصها كما في الحديث الآتي.\n(^٨) وأخرجه البخاري (١٠٧٢) في \"سجود القرآن\"، باب: من قرأ السجدة ولم يسجد، عن سليمان بن داود أَبي الربيع، عن إسماعيل بن جعفر، به، مختصرًا. الصحيح (٢/ ٦٤٥، مع الفتح).","vol":"5","page":315},{"text":"١٩٩٤ - حدثنا الصغاني، قال: ثنا عبيد الله بن موسى (^١)، قال: ثنا ابن أبي ذئب (^٢)، عن يزيد بن عبد الله بن قُسَيْطٍ (^٣)، عن عطاء بن يَسار، عن زيد بن ثابت، قال: \"قرأتُ عند رسولِ الله ﷺ \"النجْمَ\" فلم يسجد فيها\" (^٤).\n_________\n(^١) ابن باذام العبسي الكوفي.\n(^٢) هو: محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب المدني.\n(^٣) هنا موضع الالتقاء.\n(^٤) وأخرجه البخاري (١٠٧٣) في \"سجود القرآن\" باب: من قرأ السجدة ولم يسجد (٢/ ٦٤٥، مع الفتح)، عن آدم بن أبي إياس، [ووقع في طبعة دار الريان من الفتح: \"عن أبي إياس\" وهذا خطأ] عن ابن أبي ذئب به بلفظ: \"قرأت على النبي ﷺ\".","vol":"5","page":318},{"text":"<span data-type='title' id=toc-333>[باب] (^١) بيان إثباتِ السَّجْدَة في ﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾ و﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":319},{"text":"١٩٩٥ - حدثنا محمدُ بن يحيى (^١)، ومحمدُ بن عبد الملك الواسطيُّ (^٢)، قالا: ثنا يزيدُ بن هارون (^٣)، قال: ثنا سليمانُ التَّيْمِيُّ (^٤)، عن بكرِ بن عبد الله المُزَنيِّ (^٥)، عن أبي رافع (^٦)، قال: \"صلّيت مع أبي هريرة\n⦗٣٢٠⦘ العَتَمَة (^٧)، فقرأ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فسجد فيها، فلما انصرف (^٨) قلت: \"ما هذا؟ \" (^٩) قال: صَلَّيْتُ مع أبي القاسم -صلى الله عليه (^١٠) - فسجد بها (^١١)، فلا أزال أسجد فيها حتى ألقاه\".\nقال محمد بن يحيى: \"فسجد بها\"، وقال الدقيقي: \"فلا أزال أسجد بها حتى ألقاه\" (^١٢).\n_________\n(^١) هو الذهلي النيسابوري.\n(^٢) أَبو جعفر الدقيقي.\n(^٣) ابن زاذان السلمي الواسطي.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن معاذ، ومحمد بن عبد الأعلى، قالا: حدثنا المعتمر، عن أبيه، به، نحوه. كتاب المساجد، باب سجود التلاوة (١/ ٤٠٧)، برقم (٥٧٨/ ١١٠).\n(^٥) أَبو عبد الله البصري. \"ثقة ثبت جليل\" (١٠٦ هـ) ع. تهذيب الكمال (٤/ ٢١٦ - ٢١٨)، التقريب (ص ١٢٧).\nو\"المزني\" -بضم الميم وفتح الزاي، وفي آخرها النون- هذه النسبة إلى \"مزينة بن أدّ بن طابخة بن إلياس بن مُضَر.\nكما أن \"مزينة\" محلة بالبصرة، ولعل جماعة من هذه القبيلة نزلت تلك المحلة، فنسبت إليهم. الأنساب (٥/ ٢٧٧، ٢٧٩)، وانظر: اللباب (٣/ ٢٠٥).\n(^٦) هو: نفيع الصائغ المدني، نزيل البصرة، مشهور بكنيته. \"ثقة ثبت، من الثانية\" ع.\nتهذيب الكمال (٣٠/ ١٤ - ١٦)، التقريب (ص ٥٦٥).\n(^٧) أصل العتمة: ظلمة الليل، ويقال: عتم الليل: إذا أظلم، وقد أعتم الناس: إذا دخلوا في ظلمة الليل. وكانت الأعراب يسمون صلاة العشاء صلاة العتمة، تسمية بالوقت.\nانظر: غريب الحديث للخطابي (٢/ ٢٨٦)، النهاية (٣/ ١٨٠).\n(^٨) كلمة \"فلما انصرف\" لا توجد في رواية مسلم.\n(^٩) في صحيح مسلم: \"ما هذه السجدة؟ \".\n(^١٠) هكذا في الأصل، و(س)، بدون قوله \"وسلم\"، وجملة الصلاة كله لم ترد في (ل) و(م).\n(^١١) في (ل) و(م): \"فيها\".\n(^١٢) أخرجه البخاري (٧٦٦) في الأذان، باب: الجهر في العشاء، (٢/ ٢٩٢، مع الفتح)، عن أبي النعمان.\nوبرقم (١٠٧٨) في \"سجود القرآن\" باب من قرأ السجدة في الصلاة فسجد بها (٢/ ٦٥١، مع الفتح)، عن مسدد، كلاهما عن المعتمر بن سليمان.\nوبرقم (٧٦٨) في \"الأذان\" باب: القراءة في العشاء بالسجدة، (٢/ ٢٩٣، مع الفتح)، عن مسدد، عن يزيد بن زريع.\nكلاهما عن سليمان التيمي، به، نحوه.","vol":"5","page":319},{"text":"١٩٩٦ - حدثنا محمد بن يحيى (^١)، قال: ثنا يعلى بن عُبَيْدٍ (^٢)،\n⦗٣٢١⦘ ومحمد بن يوسف (^٣)، ح\nوحدثنا ابنُ أبي رجاء، قال: ثنا وكيع، قالوا: ثنا سفيان (^٤)، عن أيوب بن موسى (^٥)، عن عطاء بن ميناء (^٦)، عن أبي هريرة، قال: \"سجدنا مع رسولِ الله (^٧) في: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ (^٨) و﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (^٩) (^١٠).\n_________\n(^١) هو الذهلي -كما سبق في الحديث السابق-.\n(^٢) هو الطنافسي، أَبو يوسف الكوفي، تقدم في (ح / ١٩٨٧). وهو -كما سبق هناك- =\n⦗٣٢١⦘ = ليس بذاك في الثوري.\n(^٣) هو: الفريابي.\n(^٤) هو الثوريُّ، صرح بذلك المزي في تحفة الأشراف (١٠/ ٢٦٩) وتهذيب الكمال (٢٠/ ١٢١).\n(^٥) ابن عمرو بن سعيد بن العاص، أَبو موسى المكي الأموي.\nو\"أيوب\" هذا هو موضع الالتقاء مع الإمام مسلم، فقد رواه عن: أبي بكر بن أبي شيبة، وعمرو الناقد، كلاهما عن ابن عيينة، عن أيوب بن موسى، به، بمثله.\nكتاب المساجد، باب: سجود التلاوة (١/ ٤٠٦)، برقم (٥٧٨/ ١٠٨).\n(^٦) هو المدني أو البصري، أَبو معاذ، و\"مِيْناء\": -بكسر الميم، وسكون التحتانية، ثم نون\". \"صدوق، من الثالثة\" ع. تهذيب الكمال (٢٠/ ١١٩ - ١٢١)، التقريب (ص ٣٩٢). وفي (م) زيادة: \"ابن يسار\" بعد \"عطاء\" وهو خطأ، ولكنه كُتب فيها على الوجه في (ح/ ١٩٩٨).\n(^٧) (ك ١/ ٤٢٤).\n(^٨) سورة \"الانشقاق\": ١.\n(^٩) سورة \"العلق\": ١. والمراد بها السورة بكاملها.\n(^١٠) وأخرجه النسائي في \"المجتبى\" (٢/ ١٦٢) في كتاب \"الافتتاح\" باب: السجود في =\n⦗٣٢٢⦘ = ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾، عن إسحاق بن إبراهيم، عن وكيع، عن الثوري، به، بمثله.\nوكذلك ابن خزيمة (٥٥٤) من طريق عبد الرحمن بن مهدي، وكيع، عن الثوري، به.","vol":"5","page":320},{"text":"١٩٩٧ - حدثنا فضلك [الرازي] (^١)، قال: ثنا عبد الأعلى النَّرْسي (^٢)، وقتيبةُ وعثمانُ بن أبي شيبة، قالوا: ثنا [سفيانُ] بن عيينة (^٣)، عن أيوب [بن موسى] (^٤)، بمثله (^٥).\n_________\n(^١) من (ل) و(م). وهو: الفضل بن العباس الرازي، أَبو بكر المعروف بـ \"فضلك\" الصائغ.\n(^٢) هو: عبد الأعلى بن حماد بن نصر الباهلي مولاهم البصري، أَبو يحيى، المعروف بالنرسي (٢٣٦ أو ٢٣٧٠ هـ) (خ م د س).\nو\"النرسي\": بفتح النون، وسكون الراء، وكسر السين المهملة، قيل له (النرسي) لأن جده اسمه \"نصر\"، والنبط إذا أرادوا أن يقولوا \"نصر\" قالوا: \"نرس\"، فبقي عليه، ونسب ولده إليه. الأنساب (٥/ ٤٨٠)، اللباب (٣/ ٣٠٦).\n(^٣) هنا موضع الالتقاء، وما بين المعقوفتين من (ل) و(م).\n(^٤) من (ل) و(م) وهو كذلك.\n(^٥) وأخرجه الترمذي (٥٧٣)، (٢/ ٤٦٢ - ٤٦٣)، عن قتيبة بن سعيد، به.","vol":"5","page":322},{"text":"١٩٩٨ - حدثنا شعيبُ بن عمرو (^١)، قال: حدثنا [سفيان] بن عيينة (^٢)، عن أيوب بن موسى، عن عطاء بن ميناء، عن أبي هريرة قال: \"سجدنا مع النبيّ ﷺ في: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ و﴿اقْرَأْ بِاسْمِ﴾ \".\n_________\n(^١) هو الضبعي.\n(^٢) في (ل) و(م) \"سفيان بن عيينة\"، وهو موطن الالتقاء.","vol":"5","page":322},{"text":"١٩٩٩ - حدثنا يوسف بن مسَلَّم (^١)، قال: ثنا حجاج، عن ابن جريج، قال: أخبرني أيوب بن موسى (^٢)، بإسناده، مثله (^٣).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم المصيصي. وشيخه \"حجاج\" هو: ابن محمد الأعور.\n(^٢) هنا موضع الالتقاء.\n(^٣) وأخرجه عبد الرزاق في مصنفه (٥٨٨٧)، (٣/ ٣٤٠ - ٣٤١) عن الثوري، وابن جريج، عن أيوب، به، نحوه.\nوابن خزيمة من طريق عبد الرزاق عن ابن جريج فقط، به، (١/ ٢٧٨ - ٢٧٩)، برقم (٥٥٥).","vol":"5","page":323},{"text":"٢٠٠٠ - حدثنا يونس بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالكا (^١) حدَّثَه، عن عبد الله بن يزيد (^٢) -مولى الأسود بن سفيان (^٣) -، عن أبي سَلَمة بن عبد الرحمن، عن أبي هريرة، \"أن (^٤) قرأ ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فسجد فيها، فلما انصرف أخبرهم أن رسولَ الله ﷺ سجد فيها\" (^٥).\n_________\n(^١) \"مالك\" هو موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بنحوه.\nالكتاب والباب المذكوران (١/ ٤٠٦) برقم (٥٧٨).\n(^٢) هو المخزومي المدني المقرئ الأعور. \"ثقة\" (١٤٨ هـ) ع. تهذيب الكمال (١٦/ ٣١٨ - ٣١٩)، التقريب (ص ٣٣٠).\n(^٣) هو الأسود بن سفيان بن عبد الأسد القرشي المخزومي، وأبو سلمة بن عبد الأسد عمه. انظر: الاستيعاب (١/ ٩٠)، أسد الغابة (١/ ١٠٤)، الإصابة (١٦٢).\n(^٤) \"أنه\" لا توجد في (ل) و(م).\n(^٥) الحديث في موطأ مالك -برواية يحيى الليثي- (١/ ٢٠٥) باب: ما جاء في سجود القرآن.\nوأخرجه النسائي (٢/ ١٦١) في \"الافتتاح\"، باب: السجود في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾، عن قتيبة عن مالك، به.","vol":"5","page":323},{"text":"٢٠٠١ - حدثنا أَبو إسماعيل (^١)، ثنا القعنبي، عن مالك، بمثله.\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلمي الترمذي. وشيخه \"القعنبي\": عبد الله بن مسلمة بن قعنب البصري.","vol":"5","page":324},{"text":"٢٠٠٢ - حدثنا الربيعُ بن سليمان (^١)، وصالحُ بن عبد الرحمن (^٢)، قالا: ثنا حجاج بن إبراهيم (^٣) قال: ثنا ابن وهب (^٤)، عن عمرو بن الحارث (^٥)، عن عبيد الله بن أبي جعفر (^٦)، عن الأعرج، عن أبي هريرة قال:\n⦗٣٢٥⦘ \"سجدتُ مع رسولِ الله ﷺ في: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ (^٧) و﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ (^٨) سجدتين\".\n_________\n(^١) هو المرادي، أَبو محمد المصري.\n(^٢) ابن عمرو بن الحارث المصري.\n(^٣) هو الأزرق، أَبو محمد [أو أَبو إبراهيم] البغدادي، نزيل طرسوس ومصر. \"ثقة فاضل، من العاشرة\". (د س). تهذيب الكمال (٥/ ٤١٨ - ٤٢٠)، التقريب (ص ١٥٢).\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، رواه عن حرملة بن يحيى، عن ابن وهب، به، ولم يسق متنه، بل أحاله على حديث صفوان بن سليم الآتي برقم (٢٠٠٧) عند المصنف.\n(^٥) هو الأنصاري مولاهم المصري، أَبو أيوب، وابن وهب السابق راويتُه.\n(^٦) هو المصري، أَبو بكر الفقيه، (١٣٢ وقيل ١٣٤ وقيل ١٣٥ وقيل ١٣٦ هـ)، ع.\nوثقه: ابن سعد. وأبو حاتم. والنسائي. وغيرهم. وقال أحمد: \"كان يتفقه، ليس بهذا بأس\". ونقل الذهبي عن الإمام أحمد قوله فيه: \"ليس بقوي\". ونقل سبط ابن العجمي عن بعض أشياخه بأنه قال: \"منكر الأحاديث … \". وقال الحافظ: \"ثقة، وقيل عن أحمد: إنه لينه وكان فقيهًا عابدًا … \".\nولا شك أن الرجل ثقة، وأما المنقول عن الإمام أحمد -فعلى فرض صحته- يخالف قوله الآخر المروي عنه، كما أنه قد وثقه اثنان من المتشددين، وأخرج له الجماعة.\nطبقات ابن سعد (٧/ ٣٥٦)، العلل ومعرفة الرجال لأحمد (٢/ ٣٢)، الجرح والتعديل (٥/ ٣٣١)، تهذيب الكمال (١٩/ ١٩)، الميزان (٣/ ٤)، حاشية السبط بن العجمي =\n⦗٣٢٥⦘ = على الكاشف (١/ ٦٧٩)، التقريب (ص ٣٧٠).\n(^٧) سورة \"الانشقاق \": ١. وهي هنا اسمٌ للسورة، والسجدة فيها بعد الآية (٢١).\n(^٨) سورة \"العلق\": ١. وفي (ل) و(م) زيادة: ﴿الَّذِي خَلَقَ (١)﴾. ويعني بها السورة، والسجدة في آخر آية منها.","vol":"5","page":324},{"text":"٢٠٠٣ - حدثنا محمد بن يحيى (^١)، قال: ثنا وهبُ بن جَرِير، ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^٢)، قالا: ثنا شعبة (^٣)، عن عطاء بن أبي ميمونة، عن أبي رافع، عن أبي هريرة \"أنه سجد ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فقلت (^٤): \"أتسجد فيها؟ \" فقال: \"رأيت خليلي ﷺ يسجد (^٥)، ولا أزال أسجد فيها حتى ألقاه\"، قلت: النبيَّ ﷺ؟ \" قال: النبيَّ ﷺ.\n_________\n(^١) هو الذهلي النيسابوري.\n(^٢) هو الطيالسي، والحديث في مسنده (٢٤٤٤) (ص ٣٢١)، بدون ذكر مراجعة أبي رافع لأبي هريرة ﵁.\n(^٣) شعبة موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى، وابن بشار، كلاهما عن محمد بن جعفر، عن شعبة، به، بنحوه.\nكتاب المساجد ومواضع الصلاة، باب سجود التلاوة (١/ ٤٠٧) برقم (٥٧٨/ ١١١).\n(^٤) في (ل) و(م) هنا زيادة: \"له\" وما هنا موافق لصحيح مسلم.\n(^٥) في (ل) و(م): \"سجد\".","vol":"5","page":325},{"text":"٢٠٠٤ - حدثنا محمد بن يحيى، قال: ثنا عبد الصمد (^١)، عن شعبة، عن مروان الأصفر (^٢)، عن أبي رافع -بإسناده مثله-: \"فأنا أسجد حتى ألقاه\" (^٣).\n_________\n(^١) هو: ابن عبد الوارث بن سعيد البصري.\n(^٢) في (ل) و(م): \"مروان -يعني: الأصفر-\"، بزيادة \"يعني\". وهو أَبو خليفة البصري، قيل: اسم أبيه: خاقان، وقيل: سالم. \"ثقة، من الرابعة … \"، (خ م د ت). تهذيب الكمال (٢٧/ ٤١٠ - ٤١٢)، التقريب (ص ٥٢٦).\nوفي المطبوع: \"الأصغر\" وهو تصحيف، انظر تعليق محقق الكاشف (١/ ٢٥٤).\n(^٣) رواه أحمد في المسند (٢/ ٤٥٦) عن غندر -والطحاوي في \"شرح المعاني\" (١/ ٣٥٧) من طريق رَوْح، كلاهما عن شعبة، عن مروان الأصفر، به. ولفظ الأول: \"ولا أزال أسجد حتى ألقاه\". ولفظ الثاني: \"فلن أدع ذلك حتى ألقاه\".","vol":"5","page":326},{"text":"٢٠٠٥ - حدثنا أَبو الأزهر (^١)، قال: ثنا بدل بن المُحَبَّر (^٢)، قال: ثنا شعبة، عن مروان، وعطاء بن أبي ميمونة، سمعا أبا رافع، بمثله: \"حتى ألقاه\" (^٣).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) ابن المنبه التميمي، ثم اليربوعي، أَبو المنير البصري، واسطي الأصل.\n(^٣) وأخرجه أحمد في المسند (٢/ ٤٦٦) عن عبد الرحمن (ابن مهدي) عن شعبة، عن مروان الأصفر [وتحرف في المطبوع من المسند إلى \"الأصغر\"] وعطاء بن أبي ميمونة، به، باللفظ الذي أورده المصنف.","vol":"5","page":326},{"text":"٢٠٠٦ - حدثنا أحمدُ بن محمد بن عثمان الثقفي (^١)، ومحمدُ بن\n⦗٣٢٧⦘[عبد الرحمن] [¬*] بن ميمون (^٢)، قالا: ثنا الوليدُ بن مسلم، قال: ثنا أَبو عمرو (^٣) ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^٤)، قال: ثنا هشام (^٥)، ح\nوحدثنا عباس الدوريُّ، قال: ثنا هارونُ بن إسماعيل (^٦)، قال: ثنا بن المبارك (^٧)، ح (^٨)\n⦗٣٢٨⦘ (^٩) وحدثنا أَبو صالح (^١٠) وَرَّاقُ أبي نعيم، قال: ثنا أَبو نعيم، قال: ثنا شيبان (^١١)، كلهم عن يحيى بن أبي كثير (^١٢)، عن أبي سلمة، قال: رأيتُ\n⦗٣٢٩⦘ أبا هريرة يسجد في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فقلت: أراك سجدت فيها يا أبا هريرة، فقال: \"لو لم أر النبيَّ ﷺ سجد فيها لم أسجد\" (^١٣).\n_________\n(^١) هو المعروف بابن القمطري، أَبو عمرو الدمشقي.\n(^٢) هو السكري الإسكندراني.\n(^٣) هو: الأوزاعي، وهو الملتقى في هذا الطريق. رواه مسلم عن إبراهيم بن موسى، عن عيسى، عن الأوزاعي، به، (١/ ٤٠٦) برقم (٧٨٥/ ٨٠١/ …).\n(^٤) هو الطيالسي، والحديث في مسنده برقم (٢٣٤٠) (ص ٣٠٧) بزيادة: ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (٢)﴾.\n(^٥) هو ابن أبي عبد الله الدستوائي، وهو الملتقى هنا، رواه مسلم عن محمد بن المثنى، عن ابن أبي عدي، عن هشام، به، (١/ ٤٠٦) برقم (٧٨٥/ ٨٠١/ …).\n(^٦) هو: الخزاز، أَبو الحسن البصري.\n(^٧) هو الهنُائي.\n(^٨) (ك ١/ ٤٢٤). ومن هنا حصل خلط واختلال في الأصل المخطوط، وتداخلٌ في الأسانيد والمتون، وتفصيله ما يلي:\nعد نهاية لوحة (٤٢٤) يبدأ كلام من أول لوحة (٤٣٩) ويستمر إلى نهاية لوحة (٤٤٠).\nوبعد نهاية لوحة (٤٤٠) يبدأ كلام من أول لوحة (٤٢٧) ويستمر إلى نهاية لوحة (٤٣٨).\nوبعد نهاية لوحة (٤٣٨) يبدأ كلام من أول لوحة (٤٢٥) ويستمر إلى نهاية لوحة (٤٢٦).\nوبعد نهاية لوحة (٤٢٦) يبدأ كلام لوحة (٤٤١) ويستمر إلى آخر المجلد مستقيمًا. =\n⦗٣٢٨⦘ = وهذا الاختلال موجود في المطبوع من (٢/ ٢١٠) إلى (٢/ ٢٣٤)، والنسخ الأخرى ليس فيها هذا التخليط [بما فيها السندية المنقولة عن الأصل].\nوالذي يبدو أن هذا الاختلال ناتج من تخليط مصور الأصل للأوراق، كما أنه يظهر من ذلك أن مصححي المطبوع اعتمدوا على صورة الأصل، ولم يقارنوه بالأصل.\nومما يقوي هذا الاحتمال:\nأ- عدم وجود هذا الاختلال في النسخة (السندية) المنقولة من الأصل.\nب- عدم وجود هذا الخلط في النسخة الطاشقندية، وهي توافقها في غالب الأوصاف.\nج- عدم وجود هذا الخلط من أوساط اللوحات، بل كل هذا من بدايات اللوحات ونهاياتها. والله أعلم بالصواب.\n(^٩) بداية (ك ١/ ٤٣٩).\n(^١٠) هو الهيثم بن خالد بن يزيد أَبو صالح الكوفيّ ورّاق أبي نعيم الفضل بن دُكَين، (ت سنة ٢٧٨ هـ). ثقة، من الحادية عشرة، تمييز. التقريب، (ص ٥٧٧).\n(^١١) هو ابن عبد الرحمن النحوي، أَبو معاوية البصري، نزيل الكوفة.\n(^١٢) هنا يلتقي أَبو عوانة مع الإمام مسلم -رحمهما الله تعالى- في جميع الطرق، وقد سبق التفصيل في طريقي: الأوزاعي وهشام.\nفالإمام مسلم رواه عن الأوزاعي وهشام -كما سبق- من يحيى بن أبي كثير، به، ولم يسق متنه، بل أحاله على حديث عبد الله بن يزيد -مولى الأسود بن سفيان-، وقد مرّ عند المصنف برقم (١٩٨٠). الصحيح لمسلم (١/ ٤٠٦) كتاب المساجد، باب سجود التلاوة برقم (٥٧٨/ ١٠٧/ …).\n(^١٣) من فوائد الاستخراج:\nتمييز المتن المحال به على المتن المحال عليه، حيث ساق أَبو عوانة متن الحديث، بينما اكتفى الإمام مسلم بإحالته على حديث عبد الله بن يزيد، وفيه زيادة بيان لمراجعة أَبي سلمة لأبي هريرة ﵁.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين خطأ طباعي، وصوابه: (عبد الله)، وهو ثابت كذلك على الصواب في النسخ الخطية (كوبريللو: ١/ ق ٣٢/ ب) وغيرها، وقد ترجم له محققو الكتاب على الصواب، لكنهم لم ينتبهوا! وسقط هذا الإسناد من مطبوعة دار المعرفة (١/ ٥٤٣) (٢٠٣١)، وهذا الحديث مما فات الحافظ في إتحاف المهرة، ولم يستدركه محققو الكتاب.","vol":"5","page":326},{"text":"٢٠٠٧ - حدثنا عباس الدوري، والحارثُ بن أبي أسامة (^١)، قالا: ثنا يونسُ بن محمد (^٢)، ح\nوحدثنا ابنُ الجُنَيْد الدَّقَّاق (^٣)، قال: ثنا يحيى بن إسحاق (^٤)، قالا: ثنا اللَّيْثُ بن سعد (^٥)، عن يزيدَ بن أبي حَبِيْب (^٦)، عن صفوانَ بن سليم (^٧)، عن\n⦗٣٣٠⦘[عبد الرحمن] الأعرج (^٨)، عن أبي هريرة، أنّ النبيَّ ﷺ سجد في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ و﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾.\n_________\n(^١) هو الحارث بن محمد بن أبي أسامة البغدادي.\n(^٢) ابن مسلم البغدادي، أَبو محمد المؤدب.\n(^٣) هو: محمد بن الجنيد، أَبو جعفر الدقاق.\n(^٤) هو: السَّيْلَحِينيُّ: -بفتح السين المهملة، وسكون الياء، وفتح اللام، وكسر المهملة، ثم تحتانية ساكنة، ثم نون- البجلي، أَبو زكريا أو أَبو بكر، نزيل بغداد. \"صدوق\" (٢١٠ هـ) (م ٤). الأنساب (٣/ ٣٦٢)، تهذيب الكمال (٣١/ ١٩٥ - ١٩٨)، التقريب (ص ٥٨٧).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن رمح، عن الليث، به.\nالكتاب والباب المذكوران (١/ ٤٠٦) برقم (٥٧٨/ ١٠٩).\n(^٦) هو المصري أَبو رجاء.\n(^٧) هو المدني، أَبو عبد الله الزهري مولاهم. \"ثقة، مفت، عابد، رمي بالقدر\" (١٣٢ هـ) =\n⦗٣٣٠⦘ = ع. تهذيب الكمال (١٣/ ١٨٤ - ١٩١)، التقريب (ص ٢٧٦).\n(^٨) في (ل) و(م) زيادة: \"عبد الرحمن\" وهو: عبد الرحمن بن سعد الأعرج، أَبو حميد المدني، المقعَد، مولى بني مخزوم. وثقه النسائي، من الثالثة، (م).\nوليس هو الأعرج المعروف، فقد صرح مسلم بأنه مولى بني مخزوم، وللمزي كلام قيم مفصل في ذلك فراجعه في تهذيبه. تهذيب الكمال (١٧/ ١٣٩ - ١٤٢)، التقريب (ص ٣٤١).","vol":"5","page":329},{"text":"<span data-type='title' id=toc-334>[باب] (^١) بيان حظر التصفيق في الصَّلاة للرِّجال، وإباحَتِه للنساء، وإباحةِ التَّسْبِيْحِ فيها للمأموم والمصلي وحده إذا نابته في صلاته نائبةٌ يريه بها أن يُعْلِمَ غيره، وإباحة الالتفات للإمام وغيرِه ليَقِفَ عليها (^٢) فَيَعْمَلَ فيها (^٣) ما يجب عليه، وإباحةِ انصرافه قَهْقرى إذا صلَّى بعض الصلاة، إذا علم بدخول من هو أحق بالإمامة منه، والدليلِ على إباحةِ تقدُّمِ المأموم إذا انصرف الإمام وإن لم يقدِّمْه فيصلي، وإباحةِ تخلُّلِ الصفوفِ للداخل بعد دخول الناس في الصلاة، حتى ينتهي إلى مكانه الذي يجب أن يقدَّم (^٤) فيه</span>\n_________\n(^١) من (ل) و(م)\n(^٢) أى: على النائبة التي نابته.\n(^٣) أي في النائبة.\n(^٤) في (ل) و(م) \"يقوم\" وهو أنسب.","vol":"5","page":331},{"text":"٢٠٠٨ - حدثنا عليُّ بن حرْب [الطائي] (^١)، وسعدانُ بن نَصْر (^٢)، وشعيبُ بن عمرو الدمشقي (^٣)، قالوا: ثنا سفيانُ بن عيينة، عن أبي حازم (^٤)،\n⦗٣٣٢⦘ عن سهل بن سعد الساعدي، قال: \"وقع بين الأوس والخزرج كلامٌ (^٥)، حتى تناول بعضُهم بعضًا (^٦)، فأُتِيَ النبيُّ ﷺ فأخبر، فأتاهم فاحتبس\n⦗٣٣٣⦘ عندهم؛ فأَذَّن بلالٌ وأقام، وتقدم أَبو بكر [﵁] (^٧) يؤمُّ الناسَ، فجاء النبي ﷺ من مجيئه ذلك؟ فتخلل الناسَ (^٨) حتى انتهى إلى الصف الذي يلي أبا بكر، فالتفت أَبو بكر؛ فإذا هو برسولِ الله ﷺ فأشار إليه النبيُّ ﷺ أن اثبُتْ مكانك، فرفع أَبو بكر رأسه إلى السماء، ونكص القهقري (^٩)، وتقدم رسول الله ﷺ فصلى بالناس، فلما قضى الصلاةَ (^١٠) قال: \"يا أبا بكر ما منعك أن تَثْبُتَ مكانك؟ \" قال: \"ما كان الله لِيَرى ابنَ أبي قُحافة بين يدي رسولِ الله ﷺ\".\nزاد عليٌّ (^١١): بإسناده عن النبي ﷺ قال: \"التصفيق للنساء، من نابه (^١٢) شيءٌ من (^١٣) صلاته فليقل سبحان الله\".\n⦗٣٣٤⦘ وقال سعدان -بإسناده-: قال النبيُّ ﷺ: \"ما لكم حين نابكم شيءٌ من صلاتكم صَفَّقْتم؟! إنما هذا للنساء. من نابه (^١٤) شيء من صلاته فليقل: سبحان الله\" (^١٥).\n_________\n(^١) من (ل) و(م)، وهو كذلك، وهو أَبو الحسن الموصلي.\n(^٢) ابن منصور، أَبو عثمان، الثقفي البغدادي، البزّار.\n(^٣) هو الضبعي أَبو محمد.\n(^٤) هو: سلمة بن دينار، وهو الملتقى بين المصنف والإمام مسلم، رواه مسلم من طريق =\n⦗٣٣٢⦘ = أبي حازم، به، وسيأتي ذكر طرقه إليه في الروايات الآتية -إن شاء الله تعالى- بالأرقام (٢٠١١، ٢٠٠٩).\n(^٥) سيأتي في الحديث الآتي برقم (٢٠٠٩) وما بعده أن النبيَّ ﷺ ذهب ليصلح بين بني عمرو بن عوف، وفي الحديث رقم (٢٠١١) أنه كان قتال بين بني عمرو بن عوف، وهم بطن من الأوس، كانوا يسكنون قباء [انظر جمهرة أنساب العرب (ص ٣٣٢)].\nوالحديث له طرق عدة ومخرج في مصادر كثيرة منها الصحيحان [انظر تخريج محقق \"الإحسان\" فيه (٦/ ٣٦) وكذلك المسند الجامع (٧/ ٢٦٢)].\nولم أجد عند أحد ما يوافق لفظ المصنف، فما في الصحيحين أصح، -والله أعلم- فالكلام وقع بين رجال هم من بطن من الأوس، وليس بين الأوس والخزرج.\nو\"الأوس\" بطن من مزيقيا من القحطانية، وهم بنو الأوس بن حارثة بن تغلب بن مزيقيا، وهم أحد قبيلتي الأنصار، وهو [الأوس] أخو الخزرج الآتي ذكره.\nانظر: جمهرة أنساب العرب (ص ٣٣٢)، نهاية الأرب (ص ٩٥).\nو\"الخزرج\" بطن من مزيقيا من الأزد غلب عليهم اسم أبيهم، فقيل لهم: الخزرج الأكبر بن حارثة ابن ثعلبة بن عمرو بن عامر بن مزيقيا.\nوهم إحدى قبيلتي الأنصار.\nانظر: جمهرة أنساب العرب (ص ٣٣٩)، نهاية الأرب (ص ٦٠).\n(^٦) وفي مسند الحميدي (٩٢٧) والنسائي (٨/ ٢٤٣)، كلاهما من طريق ابن عيينة، به، بلفظ: \"حتى تراموا بالحجارة\".\nوسيأتي عند المصنف في الحديث رقم (٢٠١١) بلفظ: \"كان قتالٌ في بني عمرو بن عوف\". =\n⦗٣٣٣⦘ = وعند البخاري في \"الصلح\" (٢٦٩٣) بلفظ: \"أن أهل قباء اقتتلوا حتى تراموا بالحجارة، فأُخبِر رسول الله ﷺ بذلك … \".\n(^٧) من (ل) و(م).\n(^٨) ولفظ البخاري (١٢١٨): \"وجاء رسول الله ﷺ يمشي في الصفوف يشقها شقا … \".\n(^٩) النكوص: الرجوع إلى الوراء. النهاية (٥/ ١١٦).\nو\"القهقرى\": المشي إلى الخلف من غير أن يُعيد وجهه إلى جهة مشيه. المصدر السابق (٤/ ١٢٩).\n(^١٠) (ك ١/ ٤٤٠).\n(^١١) أي: علي بن حرْب الطائي -شيخ المصنف-.\n(^١٢) أى: نزل به واعتراه، كلمة \"نابه\" تصحفت في (م) إلى \"يأته\". مشارق الأنوار (٢/ ٣١).\n(^١٣) هكذا في النسخ المتوفرة [ك م ل س] بلفظ \"من\" وكذلك فيما زاده المصنف عن =\n⦗٣٣٤⦘ = سعدان في نهاية هذا الحديث. وعند المصنف برقم (٢٠٠٩)، وكذلك عند مسلم (٤٢١/ ١٠٢) من طريق مالك والبخاري (١٢١٨) والنسائي (٨/ ٢٤٣) والحميدي (٩٢٧) (٢/ ٤١٣) وعنه الطبراني في الكبير (٥٩١٤)، وأحمد في مسنده (٥/ ٣٣٠)، والطحاوي في (شرح المشكل)، (٥/ ٨)، (١٧٥٤)، -وغيرهم- كلهم من طريق ابن عيينة نفسه، وغيرهم بلفظ: \"في\" ولم أر من وافق المصنف في هذه اللفظة.\n(^١٤) تصحفت كلمة \"نابه\" في (م) إلى \"يأته\".\n(^١٥) من فوائد الاستخراج:\nالتصريح باسم المؤذن، وأنه بلال، ولم يرد ذلك في رواية مسلم، وانظر: (التمهيد) (٢١/ ١٠١)، و(الاستذكار) (٦/ ٢٣٤).","vol":"5","page":331},{"text":"٢٠٠٩ - أخبرنا يونسُ بن عبد الأعلى، قال: ثنا ابنُ وهب، أن مالكا حدثه، ح\nوحدثنا أَبو إسماعيل (^١)، قال: ثنا القعنبيُّ (^٢)، عن مالك (^٣)، عن أبي حازم،\n⦗٣٣٥⦘ عن سهل بن سعد \"أنَّ رسولَ الله ﷺ ذهب إلى بني عمرو بن عوف (^٤) لِيُصْلِحَ بينهم\" -وذكر الحديث بطوله- فقال أَبو بكر: \"ما كان لابن أبي قحافة أن يصلي بين يدي رسول الله ﷺ \" - \"ما لي رأيتكم أكثرتم التصفيح؟ (^٥) من نابه شيءٌ (^٦) في صلاته فليسبِّحْ؛ فإنه إذا سبَّحَ التُفِتَ إليه، فإنما التصفيح للنساء\" (^٧).\n_________\n(^١) هو محمد بن إسماعيل بن يوسف السلمي الترمذي، نزيل بغداد.\n(^٢) هو: عبد الله بن مسلمة بن قعنب القعنبي البصري.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن يحيى بن يحيى، عن مالك، به، نحوه، الصحيح له، كتاب الصلاة، باب: تقديم الجماعة من يصلي بهم إذا تأخر الإمام، ولم يخافوا مفسدةً بالتقديم. (١/ ٣١٦، ٣١٧) برقم (٤٢١/ ١٠٢).\n(^٤) بطن من الأوس، كانوا يسكنون منطقة قباء. انظر: جمهرة أنساب العرب (ص ٣٣٢)، نهاية الأرب (ص ٣٣٦).\n(^٥) فسَّره الراوي -وهو سهل- بالتصفيق، وذلك في رواية عبد العزيز، عن أبي حازم، عنه عند البخاري (١٢١٨) (٢/ ١٠٥، مع الفتح).\n(^٦) من هنا إلى قوله: \"فضاق كُمَّا جبته\" من (ح / ٢٠٢٠) لم أتمكن من مقابلته مع نسخة كوبرلي (ل) لوجود سقط لوحة كاملة هنا في هذه النسخة.\n(^٧) ورواه البخاري (٢٨٤) في \"الأذان\"، باب: من دخل ليؤم الناس فجاء الإمام الأول فتأخر الأول أو لم يتأخر جازت صلاته (٢/ ١٩٦، مع الفتح)، من طريق عبد الله بن يوسف، وأبو داوود (٩٤٠) في \"الصلاة\" -أيضًا- عن القعنبي، كلاهما عن مالك به نحوه.","vol":"5","page":334},{"text":"٢٠١٠ - حدثنا يونسُ بن عبد الأعلى (^١)، قال: ثنا سفيان (^٢)، عن أبي حازم (^٣)، عن سهل بن سعد، عن النبيِّ ﷺ قال (^٤): \"من نابه شيء في\n⦗٣٣٦⦘ صلاته، فليقل: (سبحان الله) إنما التصفيق للنساء، والتسبيح للرجال\".\n_________\n(^١) \"ابن عبد الأعلى\" لم يرد في (م) فقط.\n(^٢) هو ابن عيينة، فإن يونسَ هذا لم يدرك الثوريَّ حيث إنه ولد سنة ١٧٠ هـ بعد وفاة الثوري.\n(^٣) هنا موضع الالتقاء.\n(^٤) \"قال\" لم يرد في (م).","vol":"5","page":335},{"text":"٢٠١١ - حدثنا أَبو إبراهيم الزهري (^١) قال: ثنا إسحاق بن هشام التّمَّار (^٢)، قال: ثنا حماد بن زيد، عن عبيد الله بن عمر (^٣)، قال: حدثني أَبو حازم، عن سهل بن سعد، قال: كان قتال في بني عمرو بن عوف، فبلغ ذلك النبيَّ ﷺ فصلى الظهر، ثم أتاهم يُصْلِحُ (^٤) بينهم -وذكر الحديث- وقال للقوم: \"إذا نابكم من (^٥) صلاتكم شيء فليُسَبِّح الرجالُ، وليصفق (^٦) النساء\" (^٧).\n_________\n(^١) هو: أحمد بن سعد بن الإمام إبراهيم بن سعد العوفي البغدادي. وفي (م) \"إبراهيم\" بدون أداة الكنية \"أَبو\" وهو خطأ.\n(^٢) هو أَبو يعقوب إسحاق بن هشام التمّار الخراساني. روى عنه جمع من الحفاظ، ولم أقف فيه على جرح أو تعديل. انظر الأنساب، للسمعاني، (٤/ ٥٢٩).\n(^٣) تصحف \"عبيد الله\" في (م) إلى \"عبد الله\". وهو العمري، أَبو عثمان المدني، وهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن محمد بن عبد الله بن بزيع، عن عبد الأعلى، عنه، به، مختصرًا على بعض مقاطع الحديث. الكتاب والباب المذكوران (١/ ٣١٧) برقم (٤٢١/ ١٠٤).\n(^٤) تحرفت كلمة \"يصلح\" في (م) إلى \"يصلي\".\n(^٥) وفي المسند لأحمد (٥/ ٣٣٢) من رواية أحمد، عن عفّان، عن حماد، بهذا الطريق، والدارمي (١٣٣٨) (١/ ٣٣٨) أيضًا بلفظ \"في\" وراجع التعليق على (ح / ٢٠٠٨).\n(^٦) كذا في النسخ، وفي المطبوع: \"يصفق\" بدون لام الأمر.\n(^٧) وأخرجه أيضًا البخاري في \"الأحكام\" (٧١٩٠) باب: الإمام يأتي قوما فيصلح بينهم (١٣/ ١٩٤، مع الفتح)، عن أَبي النعمان، عن حماد. =\n⦗٣٣٧⦘ = ولكن حمادا عنده يروي عن أبي حازم بدون واسطة.\nوفي المسند لأحمد (٥/ ٣٣٢)، حدثنا يونس بن محمد، ثنا عن حماد، حدثني عبيد الله بن عمر، عن أبي حازم، عن سهل بن سعد، قال حماد: ثم لقيت أبا حازم فحدثني به فلم أنكر مما حدثني شيئًا.\nفهو يرويه عن الاثنين.","vol":"5","page":336},{"text":"٢٠١٢ - حدثنا الحسنُ بن الليث الرازي (^١)، قال: ثنا محمد بن عبد الله بن بَزِيع (^٢)، قال: ثنا عبد الأعلى (^٣)، قال: ثنا عبيد الله بن عمر، عن أبي حازم، عن سهل بن سعد، قال: \"انطلق االنبيُّ يُصْلِحُ بين (^٤) بني عمرو بن عوف\" -وزاد: - \"فجاء رسولُ الله ﷺ فخرق الصفوفَ، حتى قام في الصف المقدم\"-. وفيه: \"أن أبا بكر رجع القهقرى\" (^٥).\n_________\n(^١) هو: الحسن بن أحمد بن الليث الرازي. قال ابن أبي حاتم: \"كتبت عنه، وهو ثقة\".\nالجرح والتعديل (٣/ ٢) ولم أجده في غيره.\n(^٢) هو البصري، و\"بزيع\" -بفتح الموحدة وكسر الزاي. \"ثقة\"، (٢٤٧ هـ). (م ت س).\nتهذيب الكمال (٢٥/ ٤٥٣ - ٤٥٦)، توضيح المشتبه (١/ ٤٩٠)، التقريب (ص ٤٨٦).\nومحمد هذا هو الملتقى بين المصنف والإمام مسلم، رواه مسلم عنه، به، نحوه مختصرًا.\nالكتاب والباب المذكوران (١/ ٣١٧) برقم (٤٢١): (١٠٤).\n(^٣) هو: عبد الأعلى البصري السامي -بالمهملة- أَبو محمد. \"ثقة\" (١٨٩ هـ) ع.\nتهذيب الكمال (١٦/ ٣٥٩ - ٣٦٣)، التقريب (ص ٣٣١).\n(^٤) في (م): \"يصلي في بني عمرو بن عوف\" وهو خطأ.\n(^٥) أخرجه النسائي في \"السهو\": (٣/ ٣٤) بنفس طريق الإمام مسلم.","vol":"5","page":337},{"text":"٢٠١٣ - حدثنا الدَّبَرِيُّ، قال: أبنا عبد الرزاق (^١)، قال: أبنا معمر،\n⦗٣٣٨⦘ عن أبي حازم، بمثله، بطوله.\n_________\n(^١) والحديث في مصنفه (٢/ ٤٥٧) برقم (٤٠٧٢).","vol":"5","page":337},{"text":"٢٠١٤ - حدثنا أَبو أمية (^١)، قال: ثنا (^٢) (^٣) أحمدُ بن إسحاق (^٤)، قال: ثنا وُهَيْبٌ (^٥)، وأبو نعيم (^٦)، عن إبراهيم بن طهمان (^٧)، كلاهما (^٨) عن أبي حازم، بحديثهما فيه.\n_________\n(^١) هو الطرسوسي: محمد بن إبراهيم بن مسلم الخزاعي.\n(^٢) هنا نهاية (ل /٤٤٠) ومن \"أحمد\" بداية (ل ٤٢٧) في الأصل، وهذا من مظاهر الاختلال المشار إليه عند (ح / ٢٠٠٦).\n(^٣) (ك ١/ ٤٢٧).\n(^٤) هو الحضرمي، أَبو إسحاق البصري.\n(^٥) هو: ابن خالد بن عجلان الباهلي مولاهم أَبو بكر البصري.\n(^٦) هو: الفضل بن دكين الكوفي.\n(^٧) هو: الخراساني، أَبو سعيد.\n(^٨) أي: وهيب وإبراهيم بن طهمان.\nفـ \"أَبو أمية\" يروي هذا الحديث عن أبي حازم من طريقين هما:\nأ- أحمد بن إسحاق، عن وهيب، عنه.\nب- أَبو نعيم، عن إبراهيم بن طهمان، عنه، به.\nوقد ذُكر أَبو نعيم من شيوخ أبي أمية، راجع تهذيب الكمال (٢٤/ ٣٣٠).","vol":"5","page":338},{"text":"٢٠١٥ - حدثنا ابنُ الجُنَيْد (^١)، قال: ثنا حُجَيْنُ بن المثنى (^٢)، قال:\n⦗٣٣٩⦘ ثنا عبد الحميد بن سليمان (^٣)، بحديثه فيه.\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أَبو جعفر الدقاق.\n(^٢) هو اليمامي، أَبو عمر، سكن بغداد، وولي قضاء خراسان. \"ثقة\"، مات ببغداد سنة ٢٠٥ هـ وقيل بعد ذلك. (خ م د ت س)، و(حجين) بتقديم الحاء المهملة على =\n⦗٣٣٩⦘ = المعجمة. تهذيب الكمال (٥/ ٤٨٣ - ٤٨٥)، التقريب (ص ١٥٤).\n(^٣) هو: الخزاعي، أَبو عمر المدني الضرير، نزيل بغداد (أخو فليح بن سليمان) (ت ق).\nضعفه ابن معين، وابن المديني، وأبو داود، وأبو زرعة، وأبو حاتم الرازيان، والنسائي، والدارقطني وغيرهم. (ت ق).\nانظر: التاريخ لابن معين -رواية الدوري- (٢/ ٣٤٢)، سؤالات ابن الجنيد (٨١٨) (ص ٤٧٣)، سؤالات محمد بن عثمان بن أبي شيبة لعلي بن المديني (١٣٧) (ص ١١٧)، أَبو زرعة الرازي (٢/ ٤٢١)، الضعفاء والمتروكين للنسائي (٣٩٧) (ص ٢١١)، سؤالات الآجري (٢/ ٣٠٣)، (١١٢٦)، الجرح والتعديل (٦/ ١٤)، الضعفاء والمتروكين للدارقطني (٣٥١) (ص ٢٨٢)، تهذيب الكمال (١٦/ ٤٣٤ - ٤٣٧)، ديوان الضعفاء (٢٣٩٧)، التقريب (ص ٣٣٣) وقال: \"من الثامنة\".","vol":"5","page":338},{"text":"٢٠١٦ - حدثنا يونسُ بن عبد الأعلى، وسعدانُ بن نصر، وشعيبُ بن عمرو (^١)، قالوا: ثنا سفيانُ بن عيينة (^٢)، عن الزهري، عن أبي سلَمَةَ، عن أبي هريرة قال (^٣): قال رسولُ الله ﷺ: \"التسبيحُ للرجال، والتصفيق للنساء\" (^٤) - قال\n⦗٣٤٠⦘ بعضهم (^٥): - \"في الصلاة\" (^٦).\nرواه ابن وهب، عن يونس بن يزيد (^٧)، عن ابن شهاب، عن سعيد، وأبي سلمة (^٨).\n_________\n(^١) في (م) \"عمر\" -بدون الواو- وهو خطأ.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرْب، ثلاثتهم عنه، به، مقرونا برواية يونس، عن ابن شهاب -الآتية ذكرها- كتاب الصلاة، باب تسبيح الرجل، وتصفيق المرأة إذا نابهما شيء في الصلاة (١/ ٣١٨) برقم (٤٢٢).\n(^٣) كلمة \"قال\" الأولى ليست في (م).\n(^٤) في (م): \"والتصفيق للرجال\" وخطؤه ظاهر، وأخرجه البخاري (١٢٠٣) في \"العمل =\n⦗٣٤٠⦘ = في الصلاة\"، باب: التصفيق للنساء (٣/ ٩٣، مع الفتح)، عن ابن المديني، عن ابن عيينة، به.\n(^٥) لم يعيّن المصنف الذي زاد لفظة: \"في الصلاة\"، وأخرجه النسائي (٣/ ١١) في \"السهو\" باب: التصفيق في الصلاة عن قتيبة، ومحمد بن المثنى، وقال: \"زاد ابن المثنى: \"في الصلاة\".\n(^٦) من فوائد الاستخراج: زيادة لفظ \"في الصلاة\" في رواية سفيان.\n(^٧) \"ابن يزيد\" لم يرد في (م).\n(^٨) أخرجه بهذه الطريق الإمام مسلم مقرونا برواية يونس بن عبد الأعلى ومن معه، انظر (ح / ٢٠١٦). وفي (م) هنا زيادة: \"عن أبي هريرة\" وهذا مناسب.","vol":"5","page":339},{"text":"٢٠١٧ - حدثنا عليُّ بن حرْب، قال: ثنا أَبو معاوية (^١)، ويعلى (^٢)، عن الأعمش، عن أبي صالح (^٣)، عن أبي هريرة، عن النبي ﷺ قال: \"التسبيحُ للرجال، والتصفيق للنساء\" (^٤).\n_________\n(^١) هو: الضرير: محمد بن خازم الكوفي، وهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن أبي كريب، عن أبي معاوية، به. مقرونا بفضيل بن عياض، وعيسى بن يونس. الكتاب والباب المذكوران (١/ ٣١٩) برقم (٤٢٢/ ١٠٧).\n(^٢) هو ابن عبيد الكوفي، أَبو يوسف الطنافسي.\n(^٣) هو: السمان: ذكوان المدني.\n(^٤) وأخرج الإمام أحمد رواية يعلى في مسنده (٢/ ٢٦١) (١٤/ ٢٧٧) في طبعة أحمد =\n⦗٣٤١⦘ = شاكر، بمثله.","vol":"5","page":340},{"text":"٢٠١٨ - حدثنا أَبو زُرْعَة الدمشقيُّ (^١)، قال: ثنا أَبو صالح (^٢)، قال: حدثني اللَّيْثُ، قال: أخبرني يونس (^٣)، عن الزهري، عن سعيد (^٤)، وأبي سلمة، عن أبي هريرة قال: قال النبيُّ ﷺ: \"التصفيق للنساء، والتسبيح للرجال\".\n_________\n(^١) هو: عبد الرحمن بن عمرو بن عبد الله بن صفوان النصري، أَبو زرعة الدمشقي. \"ثقة حافظ، مصنف\" (٢٨١ هـ) (د). تهذيب الكمال (١٧/ ٣٠١ - ٣٠٤)، التقريب (ص ٣٤٧).\n(^٢) هو: عبد الله بن صالح بن محمد الجهني المصرى -كاتب الليث بن سعد الذي بعده.\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه -كما أشار المصنف سابقًا- عن هارون بن معروف، وحرملة بن يحيى، كلاهما عن ابن وهب، عن يونس بن يزيد، به، مقرونا برواية سفيان بن عيينة عن الزهري، عن أبي سلمة فقط بنحوه بتقديم التسبيح.\nالكتاب والباب المذكوران (١/ ٣١٨) برقم (٤٢٢).\n(^٤) هو: ابن المسيب، كما جاء مصرحًا به في رواية مسلم.","vol":"5","page":341},{"text":"٢٠١٩ - حدثنا السُّلَمِيُّ (^١)، قال: ثنا عبد الرزاق (^٢)، قال: أبنا معمر، عن همام بن منبه (^٣)، عن أبي هريرة، عن النبي ﷺ بمثله،\n⦗٣٤٢⦘ وزاد (^٤): \"في الصلاة\".\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن محمد بن رافع، عن عبد الرزاق، به، بمثله. الكتاب والباب المذكوران (١/ ٣١٩) برقم (٤٢٢/ ١٠٧/ …)، والحديث في (مصنفه) (٤٠٦٩)، (٢/ ٤٥٦).\n(^٣) ابن كامل الصنعاني، أَبو عتبة، أخو \"وهب\". \"ثقة\" (١٣٢ هـ) ع. تهذيب الكمال (٣٠/ ٢٩٨ - ٣٠٠)، التقريب (ص ٥٧٤). =\n⦗٣٤٢⦘ = والحديث في (صحيفته) المطبوعة (٩٢)، (ص ٤١٢) بلفظ (التسبيح للقوم) وكذلك عند أحمد في (مسنده) (٢/ ٣١٧) -[١٣/ ٥٢٢ برقم (٨٢٠٤) من طبعة مؤسسة الرسالة]، ولكنه في (المصنف) لعبد الرزاق (٤٠٦٩) بلفظ: (للرجال) بدل: (للقوم).\n(^٤) (٤٢٧).","vol":"5","page":341},{"text":"باب [بيان] (^١) إجازة صلاة من يأتَمُّ (^٢) بمن (^٣) لا ينوي أن يكون هو إمامَه، والدليلِ على أنَّ من أدرك مع الإمام بعض صلاته أنه أولُ صلاته، وإباحةِ ترك المؤذِّنِ انتظارَ الإمام إدا دخل وقتُ الصلاة\n_________\n(^١) \" بيان\" من (م).\n(^٢) في (م) \"أتم\".\n(^٣) في المطبوع \"بمن أن\" -خطأ-.","vol":"5","page":343},{"text":"٢٠٢٠ - حدثنا أَبو حميدٍ عبد الله بن محمد -مولى بني هاشم (^١) - قال: ثنا (^٢) حجاجُ بن محمد، عن ابن جريج (^٣)، قال: أخبرني ابنُ شهاب عن حديث عبّاد بن زياد (^٤)،\n⦗٣٤٤⦘ أنَّ عروةَ بن المغيرة بن شعبة (^٥) أخبره، أنَّ المغيرةَ بن شعبة أخبره أنه غزا مع رسول الله ﷺ غزوةَ تبوك، قال المغيرة: فَتَبَرَّزَ (^٦) رسولُ الله ﷺ قِبَل الغائط (^٧)؛ فحملتُ معي (^٨) إداوةً (^٩) قبل صلاة الفجر، فلما رجع رسول الله ﷺ إليَّ أخذتُ أهريق على يديه من الإداوة، فغسل يديه ثلاث مرات، وغسل وجهه، ثم ذهب يحسر (^١٠) جُبَّته عن ذراعيه، فضاق كُمَّا\n⦗٣٤٥⦘ جُبَّته، فأدخل يديه في الجبة حتى أخرج يديه من أسفل (^١١) الجبة، وغسل ذراعيه إلى المرفقين، ثم توضأ ومسح (^١٢) على خُفَّيْه، ثم أقبل وأقبلتُ معه، فلحقنا الناسَ قد قدّموا عبد الرحمن بن عوف يصلي بهم، فأدرك رسولُ الله ﷺ[إحدى الركعتين، فصلى مع الناس الركعة الأخرى (^١٣)]؛ فلما سلَّم عبد الرحمن قام رسول الله ﷺ يُتِمُّ صلاته، فأفزع ذلك المسلمين؛ فأكثروا التسبيح، فلما قضى رسولُ الله ﷺ صلاته أقبل عليهم، ثم قال: \"أحسنتم\" أو \"أصبتم\"، يُغَبِّطُهُمْ (^١٤) أن صلَّوا الصلاة لوقتها\".\n_________\n(^١) هو المصيصيُّ، و(بنو هاشم) بطن معروف من قريش من العدنانية، وهم: بنو هاشم بن عبد مناف بن قصي بن كلاب …\nانظر: نسب قريش للزبيري (ص ١٤، ١٣، ١٢)، نهاية الأرب (ص ٣٨٦، ٣٣).\n(^٢) في (م) \"سمعت\" بدل \"ثنا\".\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن محمد بن رافع، وحسن الحلواني، جميعا عن عبد الرزاق، عن ابن جريج، به، بمثله.\nكتاب الصلاة باب: تقدم الجماعة من يصلي بهم إذا تأخر الإمامُ ولم يخافوا مفسدةً بالتقديم (١/ ٣١٧ - ٣١٨) برقم (٢٧٤) [بعد رقم (٤٢١/ ١٠٤)].\n(^٤) ابن أبي سفيان، وهو أخو عبيد الله بن زياد، يكنى: أبا حرب (١٠٠ هـ) (م د س).\nقال ابن المديني: \"مجهول، لم يرو عنه غير الزهري\"، وذكره ابن حبان في الثقات، وقال الذهبي: \"ثقة\"، وقال الحافظ: \"وثقه ابن حبان\". =\n⦗٣٤٤⦘ = الثقات لابن حبان (٧/ ١٥٨)، تاريخ دمشق (٢٦/ ٢٣٤)، تهذيب الكمال (١٤/ ١٢٠)، الكاشف (١/ ٥٣٠)، التقريب (ص ٢٩٠).\n(^٥) أَبو يعفور الثقفي، الكوفي، و\"يعفور\" -على وزن يعقوب- بالفاء، وآخره راء. \"ثقة، من الثالثة، مات بعد التسعين\". ع. الإكمال لابن ماكولا (٧/ ٣٣٦)، تهذيب الكمال (٢٠/ ٣٧ - ٣٩)، توضيح المشتبه (٩/ ٢٣٨)، التقريب (ص ٣٩٠).\n(^٦) أي: خرج إلى البراز للحاجة، و\"البَراز\": الفضاء الواسع. المجموع المغيث (١/ ١٤٨)، النهاية (١/ ١١٨).\nوفي (م): \"فيرز\"، وهو تحريف.\n(^٧) الغائط: المطمئن المنخفض من الأرض، ومنه قيل لموضع قضاء الحاجة: الغائط؛ لأن العادة أن الحاجة تُقضى في المنخفض من الأرض حيث هو أستر له. انظر: المجموع المغيث (٢/ ٥٨٦)، النهاية (٣/ ٣٩٥).\n(^٨) في (م): \"معه\" موافقا لما في صحيح مسلم.\n(^٩) الإداوة: -بالكسر-: إناء صغير من جلد يتخذ للماء كالسَّطيحة ونحوها، وجمعها أداوى. النهاية (١/ ٣٣)، وانظر: مشارق الأنوار (١/ ٢٤).\n(^١٠) أي: يخرج ذراعيه عن كميه، ولفظ صحيح مسلم: \"ثم ذهب يُخرج جبته عن ذراعيه\".\nالمجموع المغيث (١/ ٤٤٥). و\"الكُمّ\": رُدْن القميص. النهاية (٤/ ٢٠٠).\n(^١١) (ك ١/ ٤٢٨).\n(^١٢) كلمة \"ومسح\" لا توجد في (ل) و(م) وكذلك في صحيح مسلم.\n(^١٣) ما بين المعقوفتين كله ساقط من الأصل و(س)، والاستدراك من (ل) و(م)، وهو موجود في صحيح مسلم.\n(^١٤) قال ابن الأثير بعد ضبطه بالتشديد: \"هكذا روي بالتشديد، أي: يحملهم على الغبط، ويجعل هذا الفعل عندهم مما يُغْبط عليه، وإن روي بالتخفيف فيكون قد غبطهم لتقدمهم وسبقهم للصلاة\". [وهو مشكول هكذا -مشدَّدًا- في النسخة السندية.] النهاية (٣/ ٣٤٠).","vol":"5","page":343},{"text":"٢٠٢١ - حدثنا أَبو داود الحراني، والدقيقيُّ (^١)، قالا: ثنا يعقوبُ بن إبراهيم بن سعد (^٢)، قال: ثنا أبي، عن صالح (^٣)، عن ابن شهاب (^٤)، قال:\n⦗٣٤٦⦘ حدثني عباد بن زياد، عن عروة بن المغيرة، عن أبيه: المغيرة بن شعبة، أنّه قال: -فذكر مثله إلا أنه زاد: - \"قال: فصلى مع الناس الركعةَ الآخرةَ بصلاة عبد الرحمن\" (^٥).\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٣) هو: ابن كيسان المدني.\n(^٤) هنا موضع الالتقاء.\n(^٥) من فوائد الاستخراج:\nزيادة الجملة الأخيرة في المتن: \"فصلى مع الناس … \".","vol":"5","page":345},{"text":"٢٠٢٢ - حدثنا عبد الرحمن بن بشر (^١)، والدبري (^٢)، قالا: أبنا\nعبد الرزاق (^٣)، قال: أبنا ابنُ جريج، قال: أخبرني ابنُ شهاب، عن عباد بن زياد، بإسناده، مثله.\nقال ابن جريج: قال ابن شهاب: فحدثني إسماعيلُ بن محمد بن سعد (^٤)، عن حمزة بن المغيرة (^٥)، بمثل حديث عباد بن زياد، وزاد: قال المغيرة: فأرَدْتُ تأخيرَ عبد الرحمن، فقال النبيُّ -صلى الله عليه [وسلم] (^٦) -: \"دعه\".\n_________\n(^١) ابن الحكم العبدي، أَبو محمد النيسابوري.\n(^٢) هو: إسحاق بن إبراهيم بن عباد الصنعاني، أَبو يعقوب.\n(^٣) هنا موضع الالتقاء، والحديث في مصنف عبد الرزاق (١/ ١٩١ - ١٩٢) برقم (٧٤٨).\n(^٤) ابن أبي وقاص الزهري، المدني، أَبو محمد. \"ثقة حجة\" (١٣٤ هـ) (خ م د ت س).\nتهذيب الكمال (٣/ ١٨٩ - ١٩٣)، التقريب (ص ١٠٩).\n(^٥) ابن شعبة الثقفي. \"ثقة من الثالثة\"، (م س ق). تهذيب الكمال (٧/ ٣٣٩ - ٣٤٠)، التقريب (ص ١٨٠).\n(^٦) \"وسلم\" من (ل، م، س).","vol":"5","page":346},{"text":"<span data-type='title' id=toc-336>باب الدليلِ على أنَّ المصَلِّيَ إذا رفع رأسَه من السجود من الركعة الأولى والثالثة نهض، ولا يَثْبُتُ قاعدا قبل القيام </span>(^١)\n_________\n(^١) استدلال المصنف على ما ورد في الترجمة بحديث الباب لطيف يرتكز على شيئين:\nالأول: أن النبي ﷺ وإن كان ناسيًا للتشهد، إلا أنه لم يكن ناسيًا لجلسة الاستراحة، وقيامه بدونها يدل على عدم مشروعيتها.\nالثاني: زيادة لفظة \"فلم يسترح\" عند المصنف.\nومع صحة وجه الاستدلال من ظاهر الحديث، قد لا يوافَق المصنفُ على ما ذهب إليه؛ لاحتمال أن يكون المراد من قوله (فلم يسترح) هو تركه للجلوس للتشهد، كما أن استدلال المصنف على جميع ما ذكره لا يتم إلا مع حمل قوله (في الثنتين) على أنه قام في الأولى والثالثة، وليس الأمر كذلك، بل المراد أنه ﷺ قام في الثانية من ركعاته، وليس في كلتيهما، بدليل ما ورد في حديث ابن بحينة نفسه عند مسلم (٥٧٠/ ٨٧) بلفظ: \"قام في الشفع الذي يريد أن يجلس في صلاته\"، والله تعالى أعلم بالصواب.","vol":"5","page":347},{"text":"٢٠٢٣ - حدثنا عمار (^١)، قال: ثنا يزيد، قال: ثنا يحيى (^٢)، عن عبد الرحمن بن هُزمُزٍ، أخبره عن ابن بُحَيْنَة، \"أن النبيَّ ﷺ قام في الثنتين\n⦗٣٤٨⦘ من الظهر أو العصر (^٣)، فلم يسترح، فلما اعتدل قائما لم يرجع حتى فرغ من صلاته، ثم سجد سجدتي السهو، وهو جالس قبل أن يسلم، ثم سلم\" (^٤).\n_________\n(^١) هو ابن رجاء، وهو ومن فوقه من رجال الإسناد تقدموا في (ح/١٩٥٥)، حيث إن المصنف روى هذا الحديث هناك أيضًا.\n(^٢) هو ابن سعيد الأنصاري، وهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن أبي الربيع الزهراني، عن حماد، عن يحيى بن سعيد، به، بنحوه.\nكتاب المساجد، باب السهو في الصلاة والسجود له، (١/ ٣٩٩) برقم (٥٧٠/ ٨٧).\n(^٣) هنا زيادة \"فسلم\" في النسخ، ولا يستقيم معنى، وهذا اللفظ لا يوجد في (ح / ١٩٥٥) حيث رواه المصنف بهذا الطريق، ولا أراه إلا مقحمًا من النساخ أو مكررا لـ (فلم) خطأ، فلذلك لم أُثْبِتْه.\nوعند قوله: (فسلم فلم يسترح) ينتهي السقط الموجود في (ط) الذي بدأ من (ح / ١٩١٢). والله تعالى أعلم.\n(^٤) من فوائد الاستخراج:\nزيادة لفظة تفيد حكمًا جديدًا، وهي قوله \"فلم يَسْترح\".","vol":"5","page":347},{"text":"<span data-type='title' id=toc-337>باب [بيان] (^١) الإباحةِ للمصلي إدا افتتح الصلاةَ قائمًا أن يركع قاعدًا، وإذا افتتح قاعدًا أن يركع قائمًا، وبيانِ الخبرِ المعارضِ له الدالِّ قال حظر الركوع قائما إذا افتتح قاعدًا، والركوع قاعدًا إذا افتتح قائما</span>\n_________\n(^١) \" بيان\" من (ل) و(م).","vol":"5","page":349},{"text":"٢٠٢٤ - حدثنا الدقيقيُّ (^١)، قال: ثنا يزيدُ بن هارون، قال: حدثنا حميد الطويل (^٢)، عن محبد الله بن شقيق (^٣) (^٤) قال قلت لعائشةَ: \"أكان رسولُ الله ﷺ يصلي قاعدا؟ قالتْ: كان يصلي من الليل طويلًا قائمًا، ويصلي من الليل طويلًا قاعدًا، فإذا قرأ قائمًا ركع قائمًا، وإذا قرأ قاعدًا ركع قاعدًا\".\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي.\n(^٢) هو: ابن أبي حميد الطويل، أَبو عبيدة البصري.\n(^٣) هو العقيلي -بضم العين- البصري.\n(^٤) (ك ١/ ٤٢٩).","vol":"5","page":349},{"text":"٢٠٢٥ - حدثنا أَبو عبيد [¬*] الورَّاق (^١)، قال: ثنا حجاجٌ -يعني: ابن\n⦗٣٥٠⦘ منهال (^٢)، عن يزيد [بن إبراهيم] (^٣)، ح\nوحدثنا محمدُ بن حَيُّوية (^٤)، قال: أبنا الهيثمُ بن عبيد الله أَبو محمد الكوفي (^٥)، ثنا يزيد بن إبراهيم، قال: حدثني [محمد] (^٦) بن سيرين، عن عبد الله بن شقيق العُقيلي، عن عائشة قالت: \"كان النبّيُّ ﷺ يُكْثِرُ الصلاةَ قائمًا وقاعدًا، فإذا صلى قائمًا ركع قائمًا، وإذا صلّى قاعدًا ركع قاعدًا\" (^٧).\n_________\n(^١) هو: حماد بن الحسن بن عنبسة الوراق النهشلي البصري. [ليس لحجاج بن منهال ذكر في شيوخه، ولا له في تلاميذ حجاج. انظر: تهذيب الكمال (٧/ ٢٣١) -ترجمة الوراق- و(٥/ ٤٥٨) -ترجة حجاج-، ولكن ححاجًا هذا في طبقة شيوخ الوراق، فلا يُسْتَبْعَدُ أخذ الوراق عنه]. =\n⦗٣٥٠⦘ = و\"الوراق\": -بفتح الواو، وتشديد الراء، وفي آخرها القاف- اسمٌ لمن يكتب المصاحف، كتب الحديث وغيرها، وقد يقال لمن يبيع الورق -هو الكاغذ- ببغداد الوراق أيضًا. الأنساب (٥/ ٥٨٤)، اللباب (٣/ ٣٥٧).\n(^٢) هو الأنماطي، أَبو محمد السّلمي مولاهم البصري. \"ثقة فاضل\" (١٦ أو ٢١٧ هـ) ع.\nتهذيب الكمال (٥/ ٤٥٧ - ٤٥٩)، التقريب (ص ١٥٣).\n(^٣) من (ل) و(م) وهو كذلك، -تقدم في (ح / ١٩٥٣).\n(^٤) هو: محمد بن يحيى بن موسى الإسفراييني.\n(^٥) هو القرشي. أورده ابن سعد في \"الطبقات (٦/ ٣٧٤) برقم (٢٧٩١) ولم يذكر فيه شيئا.\nونقل ابن أبي حاتم في \"الجرح والتعديل\" (٩/ ٨٥) عن أبيه أنه قال فيه: \"صدوق\".\n(^٦) في (ل) و(م): \"عن محمد بن سيرين\" وهو كذلك. و\"محمد بن سيرين\" هو الملتقى هنا بين المصنف والإمام مسلم، رواه مسلم عن أبي معاوية، عن هشام بن حسان، عن محمد بن سيرين به نحوه. كتاب صلاة المسافرين، باب: جواز النافلة قائمًا وقاعدًا، وفِعْلُ بعض الركعةِ قائمًا، وبعضِها قاعدًا، (١/ ٥٠٥) برقم (٧٣٠/ ١١٠).\n(^٧) من فوائد الاستخراج:\n١ - روى المصنف من طريق يزيد، عن ابن سيرين، والإمام مسلم عن هشام، وقد قدّم بعضُهم يزيد على هشام بن حسان في ابن سيرين، وهو أَبو الوليد الطيالسي =\n⦗٣٥١⦘ = [انظر: تاريخ ابن معين -رواية الدارمي (٨٤٩) (ص ٢٢٤)] بينما كان موقف ابن معين التسوية بينهما في ابن سيرين، [المصدر السابق (٨٤٨) (ص ٢٢٤)].\n٢ - روى هشام عن محمد بن سيرين هذا الحديث بالعنعنة، وهو مدلس، وصفه بذلك عدة، وعدّه الحافظ في المرتبة الثالثة منهم [انظر: تعريف أهل التقديس (ص ١٥٧ - ١٥٨)، التدليس في الحديث (ص ٣٥٧ - ٣٥٨).\nوأما يزيد بن إبراهيم -راوي الحديث عن ابن سيرين عند المصنف- فقد صرح بالسماع، مع أنه لم يوصف بالتدليس.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو عبيد)، وصوابه: (أبو عبيد الله)، وهو على الصواب في نسخة نسخة كوبريللو (٢/ ق ٣٥/ أ)، وكذلك في ط. دار المعرفة (١٩٨٢)، والحديث في إتحاف المهرة (٢١٨٠٦)، ولم ينسبه الحافظ لأبي عوانة واستدركه محققو الكتاب، وسيتكرر الخطأ نفسه في الحديث (٩٦٩١).","vol":"5","page":349},{"text":"٢٠٢٦ - حدثنا الدبَرِيُّ، عن عبد الرزاق (^١)، عن هشام بن حسان (^٢)، عن محمد (^٣) بن سيرين، عن عبد الله بن شقيق -بإسناده- بحديثه فيه.\n_________\n(^١) والحديث في مصنفه برقم (٤٠٩٨) (٢/ ٤٦٥).\n(^٢) هنا موضع الالتقاء.\n(^٣) لفظة \"محمد\" لا توجد في (ل) و(م).","vol":"5","page":351},{"text":"٢٠٢٧ - حدثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وَهْبٍ، أن مالكًا (^١) حدثه، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أنهّا أخبرتْه\n⦗٣٥٢⦘ \"أنها لم تَرَ رسولَ الله ﷺ يصلِّي صلاةَ الليل قاعدًا حتى أسَنَّ، فكان يقرأ قاعدًا حتى إذا أراد أن يركع قام فقرأ نحوًا من ثلاثين أو أربعين آية، ثم ركع\" (^٣).\n_________\n(^١) في الأصل و(ل) و(م): \"مالك\" -بدون النصب- والتصحيح من (ط).\n(^٢) هو: هشام بن عروة بن الزبير بن العوام الأسدي. \"ثقة فقيه، ربما دلس\" (١٤٥ أو ١٤٦ هـ) ع. تهذيب الكمال (٣٠/ ٢٣٢ - ٢٤١)، التقريب (ص ٥٧٣). [وذكره الحافظ في المرتبة الأولى من المدلسين -تعريف أهل التقديس (ص ٩٤ - ٩٦)، التدليس في الحديث (ص ٢٤٠ - ٢٤٢)].\nو\"هشام\" المذكور هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن: =\n⦗٣٥٢⦘ = أبي الربيع الزهراني، عن حماد بن زيد.\nوعن حسن بن الربيع، عن مهدي بن ميمون.\nوعن أبي بكر بن أبي شيبة، عن وكيع.\nوعن أبي كريب، عن أبيه نمير.\nجميعا، عن هشام بن عروة.\nوعن زهير بن حرْب (واللفظ له)، عن يحيى بن سعيد -أيضًا- عن هشام بن عروة، به، بنحوه. الكتاب والباب المذكوران (١/ ٥٠٥) برقم (٧٣١).\n(^٣) أخرجه البخاري (١١١٨) في \"تقصير الصلاة\" باب: إذا صلى قاعدًا ثم صح، أو وجد خِفَّة، تمم ما بقي، (٢/ ٦٨٦، مع الفتح)، عن: عبد الله بن يوسف، عن مالك، به، بمثل رواية المصنف.\nو(١١٤٨) في \"التهجد\" باب: قيام النبي ﷺ بالليل في رمضان وغيره (٣/ ٤٠، مع الفتح)، عن محمد بن المثنى، عن يحيى بن سعيد -هو القطان- عن هشام، به، بنحوه.","vol":"5","page":351},{"text":"٢٠٢٨ - حدثنا عباس (^١)، قال: ثنا محمدُ بن بشر (^٢)، قال: ثنا هشامُ بن عروة (^٣)، عن أبيه، عن عائشةَ، قالتْ: \"كان رسولُ الله ﷺ لا يقرأ في شيء من صلاة الليل قاعدًا، فلما كَبُرَ، ودخل في السن،\n⦗٣٥٣⦘ فإذا بقي عليه ثلاثون أو أربعون آية قام فقرأ ثم سجد\".\n_________\n(^١) هو ابن محمد الدوري، أَبو الفضل البغدادي.\n(^٢) هو: العبدي، أَبو عبد الله الكوفي.\n(^٣) هنا موضع الالتقاء.","vol":"5","page":352},{"text":"٢٠٢٩ - حدثنا يونس (^١)، قال: ثنا أنسُ بن عياض (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشةَ، قالتْ: \"كان النبيُّ ﷺ لا يصلي شيئا من صلاتهِ وهو جالسٌ؛ فلما دخل في السن جعل يجلس حتى إذا بقي من السورة أربعون أو ثلاثون آية قام فقرأها، ثم سجد\".\n_________\n(^١) هو ابن عبد الأعلى الصدفي.\n(^٢) ابن ضَمْرة -أو عبد الرحمن- الليثي المدني.\n(^٣) هنا موضع الالتقاء.","vol":"5","page":353},{"text":"٢٠٣٠ - حدثنا محمدُ بن عبد الوهاب (^١)، قال: ثنا جعفرُ بن عون (^٢)، قال: ثنا هشام بن عروة (^٣)، عن أبيه، عن عائشةَ قالتْ: \"ما رأيتُ رسولَ الله ﷺ يقرأ في شيء من الصلاة في ليل وهو قاعد، حتى دخل في السن، قالت: كان يقرأ السورة حتى بقي (^٤) منها ثلاثون آية أو أربعون آيةً قام فأتمها، ثم سجد\" (^٥).\n_________\n(^١) ابن حبيب بن مهران العبدي، أَبو أحمد الفراء النيسابوري. \"ثقة عارف، … \"، (٢٧٢ هـ) (س). تهذيب الكمال (٢٦/ ٢٩ - ٣٣)، التقريب (ص ٤٩٤).\n(^٢) ابن جعفر بن عمرو بن حريث المخزومي. \"صدوق،. . .\"، (٦ وقيل ٢٠٧ هـ) ع.\nتهذيب الكمال (٥/ ٧٠ - ٧٣)، التقريب (ص ١٤١).\n(^٣) هنا موضع الالتقاء.\n(^٤) كذا في النسخ المتوفرة (ك م، ل، ط، س) ولعل العبارة: \"حتى إذا بقي\" كما سبق في (ح / ٢٠٢٩)، كما هي في صحيح مسلم.\n(^٥) (ك ١/ ٤٣٠).","vol":"5","page":353},{"text":"٢٠٣١ - حدثنا أَبو داود الحراني، قال: ثنا محاضر (^١) ح\nوحدثنا قُرْبُزان (^٢)، قال: ثنا يحيى بن سعيد القطان (^٣)، قالا: ثنا هشام بن عروة -بإسناده مثله- قام فقرأها ثم ركَعَ. فذكر مثل حديث مالك، عن هشام.\n_________\n(^١) هو: ابن المورّع الكوفي.\n(^٢) هو: عبد الرحمن بن محمد بن منصور الحارثي، البصري، ثم البغدادي، أَبو سعيد.\nولقبه \"كُرْبُزان\"، وهو بالقاف في النسخ المتوفرة، وما في المصادر الأخرى التي استقيتُ منها ترجمتَه فبالكاف.\nكتب بهامش \"السير\" (١٣/ ١٣٨) ما نصه: \"كُتب في الجانب الأيسر من الأصل ما نصه: \"بكاف مشوبة بقاف\".\nقلت: ولعل هذا هو المسوّغ للاختلاف.\nوضبطه الذهبي في \"السير\" بضم الكاف، ثم راء ساكنة، ثم موحدة مضمومة، ثم الزاي\".\nوقد ضُبِط -خطأً -بفتح الباء في المطبوع من \"مشتبه\" الذهبي، و\"تبصير المنتبه\"، وغيرها من المصادر، كما أنه تصحف إلى \"كريزان\" -بالياء في المطبوع من تاريخ بغداد و\"ميزان الاعتدال\" و\"تاريخ الإسلام\".\n(^٣) هنا موضع الالتقاء.\nو\"القطان\": نسبة إلى: بيع القطن. الأنساب (٤/ ٥١٩)، اللباب (٣/ ٤٤).","vol":"5","page":354},{"text":"٢٠٣٢ - أخبرنا يونسُ بن عبد الأعلى (^١)، قال أبنا ابنُ وهب، أن مالكًا (^٢) حدثه، عن عبد الله بن يزيد -مولى الأسود بن سفيان- وأبي\n⦗٣٥٥⦘ النضر (^٣) -مولى عمر بن عبيد الله (^٤) - عن أبي سلَمَة (^٥)، عن عائشةَ، \"أنَّ رسولَ الله ﷺ كان يصلي فيقرأ وهو جالس، فإذا بقي من قراءته قدر ما يكون ثلاثين أو أربعين آية قام، فقرأها (^٦) وهو قائم، ثم ركع، ثم سجد، ثم يفعل في الركعة الثانية مثل ذلك\" (^٧).\n_________\n(^١) لفظة \"عبد الأعلى\" لم ترد في (ل) و(م).\n(^٢) في الأصل و(ل) و(م): \"مالك\" -بدون النصب-، والمثبت من (ط). =\n⦗٣٥٥⦘ = و\"مالك\" هو الملتقى بين المصنف والإمام مسلم، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بمثله. الكتاب والباب المذكوران (١/ ٥٠٥) برقم (٧٣١/ ١١٢).\n(^٣) هو: سالم بن أبي أمية المدني. \"ثقة، ثبت، وكان يرسل\" (١٢٩ هـ). ع.\nانظر: المراسيل لابن أبي حاتم (١٢٦) (ص ٧١)، تهذيب الكمال (١٠/ ١٢٧ - ١٣٠)، جامع التحصيل (ص ١٨٠)، التقريب (ص ٢٢٦).\n(^٤) ابن معمر بن عثمان التيمي القرشي، سيد بني تيم في عصره، من كبار القادة الشجعان الأجواد؛ كان مع مصعب بن الزبير أيام ولايته في العراق، ثم مع عبد الملك بن مروان. ولد سنة ٢٢ هـ وتوفي سنة ٨٢ هـ. انظر: نسب قريش (ص ١٨٩)، التاريخ الكبير للبخاري (٦/ ١٧٥)، الجرح (٦/ ١٢٠)، وفيات ابن زبر (ص ٨٤)، السير (٤/ ١٧٢).\n(^٥) هو: ابن عبد الرحمن بن عوف الزهري المدني.\n(^٦) في صحيح مسلم: \"فقرأ\" -بدون الضمير- ورواية البخاري موافقة للفظ المصنف.\n(^٧) وأخرجه البخاري (١١١٩) في \"تقصير الصلاة\" باب: إذا صلى قاعدا ثم صح، أو وجد خفة، تمم ما بقي، (٢/ ٦٨٦، مع الفتح)، عن عبد الله بن يوسف، عن مالك، به، بمثله، وزاد: \"فإذا قضى صلاته نظر، فإن كنت يقظى تحدث معي، وإن كنت نائمة اضطجع\".\nمن فوائد الاستخراج:\nتحديد عبد الله بن يزيد بأنه مولى الأسود بن سفيان، وأبي النضر بأنه مولى فلان.","vol":"5","page":354},{"text":"٢٠٣٣ - حدثني أبي (^١)، قال: ثنا علي (^٢)، قال: حدثنا إسماعيل بن جعفر (^٣)، قال: ثنا محمد بن عمرو (^٤)، قال: حدثني محمد بن إبراهيم بن الحارث (^٥)، عن علقمة بن وقاص (^٦)، أنه سأل عائشةَ، كيف كان النبيُّ ﷺ يصلي الركعتين وهو جالس؟ قالتْ: \"كان يقرأُ وهو جالس؛ فإذا أراد أن يركع قام فركع\" (^٧).\n⦗٣٥٧⦘ روى أَبو بكر بن أبي شيبة (^٨)، قال: ثنا إسماعيل بن علية (^٩)، عن الوليد بن أبي هشام (^١٠)، عن أبي بكر بن محمد (^١١)، عن عروة، عن عائشة، قالت: \"كان النبي ﷺ يقرأ وهو قاعد، فإذا أراد أن يركع قام قدر ما يقرأ إنْسَانٌ أربعين آية\" (^١٢).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) هو: ابن حُجر بن إياس السعدي.\n(^٣) ابن أبي كثير الأنصاري، أَبو إسحاق القارئ.\nفي (ل) و(م): \"حدثنا إسماعيل -يعني \"ابن جعفر\".\n(^٤) ابن حلحلة -بمهملتين بينهما لام ساكنة- الديلي -بكسر الدال، وسكون التحتانية- المدني. \"ثقة، من السادسة\"، (خ م د س). تهذيب الكمال (٢٦/ ٢٠٤ - ٢٠٦)، التقريب (ص ٤٩٩).\nو\"محمد\" المذكور هذا هو موضع الالتقاء هنا، فقد رواه الإمام مسلم عن ابن نمير، عن محمد بن بشر، عنه، به، بنحوه. الكتاب والباب المذكوران (١/ ٥٠٦) برقم (٧٣١/ ١١٤).\n(^٥) هو التيمي، أَبو عبد الله المدني. \"ثقة له أفراد\" (١٢٠ هـ). على الصحيح. ع. تهذيب الكمال (٢٤/ ٣٠١ - ٣٠٥)، التقريب (ص ٤٦٥).\n(^٦) هو: الليثي، المدني و\"وقاص\" بتشديد القاف. \"ثقة ثبت، من الثانية\"، مات في خلافة عبد الملك. ع. تهذيب الكمال (٢٠/ ٣١٣ - ٣١٤)، التقريب (ص ٣٩٧).\n(^٧) وأخرجه أحمد في المسند (٦/ ٢٣٧) من طريق يزيد، عن محمد بن عمرو، به، بمثله.\n(^٨) هو عبد الله بن محمد بن أبي شيبة: إبراهيم بن عثمان الواسطي الأصل، الكوفي. \"ثقة حافظ صاحب تصانيف\" (٢٣٥ هـ) (خ م د س ق). تهذيب الكمال (١٦/ ٣٤ - ٤٢)، التقريب (ص ٣٢٠).\n(^٩) هو: إسماعيل بن إبراهيم بن مقسم الأسدي مولاهم.\n(^١٠) واسم أبي هشام: \"زياد\"، المدني. \"صدوق، من السادسة\"، (م ٤). ليس له في مسلم إلا هذا الحديث. تهذيب الكمال (٣١/ ١٠٥ - ١٠٧)، التقريب (ص ٥٨٤).\n(^١١) ابن عمرو بن حازم الأنصاري النجاري -بالنون والجيم- المدني، القاضي.\n(^١٢) لم أجد الحديث في مصنف ابن أبي شيبة المطبوع.\nوأخرجه الإمام مسلم (٧٣١/ ١١٣)، (١/ ٥٠٥ - ٥٠٦)، في كتاب صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا …، وابن ماجه (١٢٢٦) والبيهقي (٢/ ٤٩١)، ثلاثتهم من طريق أبي بكر بن أبي شيبة، به، بمثله.\nوأخرجه النسائي (٣/ ٢٢٠) وأبو يعلى (٤٨٨٥)، وابن خزيمة (١٢٤٤) من طرق، عن ابن علية، به.","vol":"5","page":356},{"text":"<span data-type='title' id=toc-338>[باب] (^١) ذكرِ الأخبارِ التي تُبَيِّنُ أنَّ النبيَّ ﷺ كان لا يصلي قاعدًا حتى كان في آخر حياته كان يصلي في (^٢) تطوعه قاعدًا</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (م) \"من\" والمثبت أنسب.","vol":"5","page":358},{"text":"٢٠٣٤ - حدثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالكا (^١) أخبره، عن ابن شهاب، عن السائب بن يزيد (^٢)، عن المطلب بن أبي وَداعة السَّهمي (^٣)، عن حفصةَ -زوجِ النبيِّ ﷺ أنها قالتْ: \"ما رأيتُ\n⦗٣٥٩⦘ رسولَ الله ﷺ صلى في سبحته قاعدًا قط حتى كان قبل وفاته بعام؛ فكان يصلي في سبحته قاعدا، ويقرأ بالسورة فَيُرَتِّلُها حتى تكون أطولَ من أطولَ منها\" (^٤).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بمثله، بدون لفظة \"قط\" وبلفظ: \"وكان يقرأ بالسورة\". الكتاب والباب المذكوران في (ح / ٢٠٢٥) (١/ ٥٠٧)، برقم (٧٣٣)، والحديث في موطأ مالك -رواية يحيى - (١/ ١٣٧).\nو\"مالك\" بدون النصب في الأصل و(ل) و(م)، والتصحيح من (ط).\n(^٢) ابن سعيد بن ثمامة الكندي، وقيل غير ذلك في نسبه، ويعرف بابن أخت النمر، صحابي صغير، له أحاديث قليلة، وحُجَّ به في حجة الوداع، وهو ابن سبع سنين، (٩١ هـ) وقيل: قبل ذلك. ع. الاستيعاب (٨٩٦)، أسد الغابة (١٩١٠)، تهذيب الكمال (١٠/ ١٩٣ - ١٩٦)، الإصابة (٣٧٥١)، (٣/ ٢٢٦).\n(^٣) واسم أبي وداعة: الحارث بن صُبيرة -بمهملة ثم موحدة- ابن سُعيد -بالتصغير- السهمى، أَبو عبد الله، صحابي أسلم يوم الفتح، ونزل المدينة، ومات بها. (م ٤).\nالاستيعاب (٢٤٤٣)، أسد الغابة (٤٩٥٣)، تهذيب الكمال (٢٨/ ٨٦ - ٨٧)، الإصابة (٨٠٤٦)، (٦/ ١٠٤).\nو\"السَّهْمي\": -بفتح السين المهملة، وسكون الهاء، وفي آخرها الميم، هذه النسبة إلى \"سهم\"، وهم كثير منهم سهمُ \"جُمَح\". وسهمُ \"باهلة\". الأنساب (٣/ ٣٤٣)، الباب =\n⦗٣٥٩⦘ = (٢/ ١٥٨ - ١٥٩).\n(^٤) ورواه الترمذي (٣٧٣) (٢/ ٢١١)، عن الأنصاري، عن معن -والنسائي (٣/ ٢٢٣) عن قتيبة، كلاهما عن مالك، به، بمثله.","vol":"5","page":358},{"text":"٢٠٣٥ - حدثنا أحمدُ بن يوسف السُّلَمي (^١)، قال: حدثنا عبد الرزاق (^٢)، عن معمر، عن ابن شهاب، ح\nوحدثنا أَبو عبيد الله ابن أخي ابن وهب (^٣)، قال: ثنا عَمِّي (^٤)، قال: (^٥) أبنا\n⦗٣٦٠⦘ يونس (^٦)، عن الزهري، عن السائب بن يزيد، عن المطلب بن أبي وداعة السهمي (^٧) أن حفصةَ- زوجَ النبيِّ ﷺ قالتْ: \"لم أَرَ رسولَ الله ﷺ قاعدًا حتى كان قبل موته بعام أو اثنين، فكان يصلي في سُبْحَته جالسا، ويُرَتِّل السورةَ، حتى تكون في قراءته أطول من أطول منها\" (^٨).\n_________\n(^١) أَبو الحسن النيسابوري المعروف بحمدان.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن إبراهيم وعبد بن حميد، كلاهما عن عبد الرزاق، به، ولم يسق متنه إحالة على ما قبله إلا لفظ: \"بعام واحد أو اثنين\".\nكتاب صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، وفعل بعض الركعة قائمًا وبعضها قاعدًا، (١/ ٥٠٧) برقم (٧٣٣ / …).\n(^٣) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي، أَبو عبد الله المصري.\n(^٤) هو: الإمام عبد الله بن وهب المصري.\nوهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن أبي الطاهر وحرملة، عن ابن وهب، به، ولم يسق متنه كاملا، إحالة على ما قبله، وراجع طريق معمر السابقة في نفس الحديث.\n(^٥) (ك ١/ ٤٣١).\n(^٦) هو: ابن يزيد الأيلى.\n(^٧) \"السهمي\" لم ترد في (م).\n(^٨) من فوائد الاستخراج:\nساق المصنف متنه كاملًا، بينما اكتفى الإمام مسلم بلفظ \"بعام واحد أو اثنين\".","vol":"5","page":359},{"text":"٢٠٣٦ - حدثنا سليمانُ بن عبد الحميد البَهْرَانِيُّ (^١)، قال: ثنا خَطَّابُ بن عثمان الفَوْزِي (^٢)، قال: ثنا محمد بن حمير (^٣)، قال: حدثني إبراهيمُ بن أبي عَبْلة (^٤) قال: حدثني محمدُ بن مسلم\n⦗٣٦١⦘ الزهريُّ، بإسناده، مثله (^٥).\n_________\n(^١) ابن رافع، ويقال: ابن سليمان الحكمي، أَبو أيوب الحمصي.\n(^٢) هو الطائي، أَبو عمر الحمصي.\nو\"الفوزي\": -بفتح الفاء، وفي آخرها الزاي- قال السمعاني: \"هذه النسبة إلى \"فوز\"، وظني أنها قرية من قرى حمص -بلدة بالشام-.\nالأنساب (٤/ ٤٠٧)، اللباب (٢/ ٤٤٦)، وانظر: توضيح المشتبه (٧/ ١٢٦).\nوفي \"معجم البلدان\" (٤/ ٣١٧): أنها: \"من قرى حمص\".\n(^٣) ابن أنيس السَّليحي -بفتح أوله، ومهملتين- الحمصي.\n(^٤) \"عَبْلة\" -بكسر الموحدة- واسم أَبي عبلة: شمر -بكسر المعجمة- ابن اليقظان الشامي، أَبو إسماعيل. \"ثقة\" (١٥٢ هـ) (خ م د س ق). تهذيب الكمال (٢/ ١٤٠ - ١٤٥)، توضيح المشتبه (٦/ ١٢٤)، التقريب (ص ٩٢).\n(^٥) وأخرجه الطبراني في \"الكبير\" (٢/ ٢٠١) (٣٤٠) عن سلمة بن أحمد الفوزي، عن خطاب بن عثمان، به، نحوه.","vol":"5","page":360},{"text":"٢٠٣٧ - حدثنا أَبو يوسف يعقوب بن سفيان (^١)، قال: ثنا أَبو اليمان، قال: أبنا شعيب، عن الزهري، بإسناده، مثله.\n_________\n(^١) هو الفسوي الفارسي الحافظ.","vol":"5","page":361},{"text":"٢٠٣٨ - حدثنا أَبو علي الزعفراني (^١)، والصاغاني، ويوسف بن مسَلَّم، قالوا: ثنا حجاج بن محمد (^٢)، قال: قال ابن جريج (^٣): أخبرني عثمانُ بن أبي سليمان (^٤)، أن أبا سلمة بن عبد الرحمن أخبره، أنَّ عائشةَ أخبرته: \"أن النبيَّ ﷺ لم يَمُتْ حتى كان كثيرا (^٥) من صلاته وهو جالس\".\n_________\n(^١) هو الحسن بن محمد بن الصبّاح الزعفراني، أَبو علي البغدادي.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، فقد رواه عن محمد بن حاتم، وهارون بن عبد الله قالا: حدثنا حجاج بن محمد، به، بمثله، إلا أن فيه \"إن كثيرٌ\" بالرفع، وهو الأصح. الكتاب والباب المذكوران (١/ ٥٠٦) برقم (٧٣٢/ ١١٦).\n(^٣) هنا في الأصل و(ط) و(س) زيادة \"قال\" ولا تستقيم، فلذلك لم أثبتها، وفي (ل) و(م): \"قال: ابن جريج أخبرني، قال: أخبرني عثمان … \".\n(^٤) في الأصل و(ط) و(س): \"ابن أبي سفيان\" وهو تصحيف، وصحح في حاشية (س).\nوهو: عثمان بن أبي سليمان بن جُبَيْر بن مُطْعِم القرشي النوفلي المكي.\n(^٥) كذا في النسخ الأربعة (ك، ط، م، ل) وهو خطأ -لعله من الناسخ-، وفي النسائي =\n⦗٣٦٢⦘ = (٣/ ٢٢٢) من رواية الحسن بن محمد الزعفراني نفسه بلفظ \"يصلي كثيرًا\"، وهو الصحيح.\nوعند مسلم بلفظ: \"حتى كان كثيرٌ من صلاته وهو جالس\" -بالرفع- وهو صحيح أيضًا.","vol":"5","page":361},{"text":"٢٠٣٩ - حدثنا أَبو جعفر الدارمي (^١)، قال: ثنا أَبو عاصم، قال (^٢): ابنُ جريج (^٣) أخبرني، قال: أخبرني عثمان بن أبي سليمان -بإسناده- قالت: \"كان (^٤) رسولُ الله ﷺ لما كَبُرَ كثُرَ لحمه كان أكثر صلاته جالسا\".\n_________\n(^١) هو: أحمد بن سعيد بن صخر الدارمي، أَبو جعفر السرخسي. \"ثقة حافظ\" (٢٥٣ هـ) (، (خ م د ت ق). تهذيب الكمال (١/ ٣١٤ - ٣١٧)، التقريب (ص ٧٩).\nو\"الدارمي -بفتح الدال المهملة، وكسر الراء-: هذه النسبة إلى بني دارم، وهو: دارم بن مالك بن حنظلة بن زيد مناة بن تميم. الأنساب (٢/ ٤٤٠)، اللباب (١/ ٤٨٤).\n(^٢) في الأصل و(ط) و(س) هنا زيادة \"قال\" وهو خطأ، \"وابن جريج\" بعده مرفوع على الفاعلية للفعل \"أخبرني\" المتأخر عنه، والمثبت من (ل) و(م).\n(^٣) هنا موضع الالتقاء.\n(^٤) كذا في النسخ بتكرار \"كان\" هنا وبعد كلمة \"لحمه\"، ولا إشكال فيه.","vol":"5","page":362},{"text":"٢٠٤٠ - حدثنا محمد بن عبد الملك الواسطي (^١)، قال: ثنا يزيد بن هارون، قال: أبنا الجُرَيْرِيُّ (^٢)، عن عبد الله بن شقيق، قال: قلتُ لعائشةَ:\n⦗٣٦٣⦘ \"هل كان رسولُ الله ﷺ يصلي قاعدا؟ قالتْ (^٣): \"نعم، حين حَطمه السنُّ\". أو قالتْ: \"حتى حطمه السن\" (^٤).\nرواه زيدُ بن الحباب (^٥)، عن الضحاك بن (^٦) عثمان، قال: حدثني عبد الله بن عروة (^٧)، عن أبيه (^٨)، عن عائشةَ، قالتْ: \"لما بَدَّن (^٩)\n⦗٣٦٤⦘ رسولُ الله ﷺ وثَقُلَ كان أكثر صلاته جالسًا\" (^١٠).\n_________\n(^١) أَبو جعفر الدقيقي. و\"الواسطي\" نسبة إلى واسط العراق. الأنساب (٥/ ٥٦١)، اللباب (٣/ ٣٤٧).\n(^٢) هو: سعيد بن إياس الجريري، أَبو مسعود البصري.\n(^٣) في الأصل و(ط): \"قالت: قلت: نعم\" بزيادة \"قلت\"- وهذا خطأ، والمثبت من (ل) و(م).\n(^٤) هكذا في الأصل و(ط) بلفظ: \"السنن\"، وفي (ل) و(م) في الموضع الثاني: \"أو قالت: حين حطمه البأس\"، وفي صحيح مسلم، والنسائي (٣/ ٢٢٣) - من رواية يزيد بن زريع، عن الجريري، وعند أحمد في المسند (٦/ ٢١٨) بلفظ: \"بعد ما حطمه الناس\".\nومعناه: كناية عن كبره فيهم، ويقال: حطم فلانًا أهلُه إذا كبر فيهم، كأنهم ربما حملوه من أثقالهم فصيّروه شيخا محطومًا. تفسير غريب ما في الصحيحين للحميدي (ص ٥٢٥)، مشارق الأنوار (١/ ١٩٢ - ١٩٣).\n(^٥) زيد بن الحباب -بضم المهملة، وموحدتين- أَبو الحسين العُكلي -بضم المهملة، وسكون الكاف- أصله من خراسان.\n(^٦) تصحفت \"ابن\" في (ط) إلى \"عن\".\n(^٧) ابن الزبير بن العوام، أَبو بكر الأسدي. \"ثقة ثبت، فاضل، بقي إلى أواخر دولة بني أمية، وكان مولده سنة ٤٥ هـ\". (خ م ت س ق). تهذيب الكمال (١٥/ ٢٩٦ - ٣٠٥)، التقريب (ص ٣١٤).\n(^٨) هو: عروة بن الزبير بن العوام بن خويلد الأسدي، أَبو عبد الله المدني. \"ثقة فقيه مشهور\"، (٩٤ هـ) على الصحيح. ع. تهذيب الكمال (٢٠/ ١١ - ٢٤)، التقريب (ص ٣٨٩).\n(^٩) لفظة \"بدن\" ضُبطت على وجهين: =\n⦗٣٦٤⦘ = أ -بضم الدال مخففة \"بدُن\" [وهكذا ضُبط في الأصل و(ط)] ومعناه: عظم بدنه، وكثر لحمه.\nب -بفتح الدال مشددة \"بَدَّن\". ومعناه: أسنَّ، أو: ثقل من السن. وأنكر أَبو عبيد القاسم وغَيْرُه المعنى الأول بحجة أن هذا ليس صفته ﷺ (يعني: عظم بدنه كثرة لحمه). وردَّ ذلك القاضي عياض لصحّة رواية: \"لما كبر وكثر لحمه\" - وقد مرت عند المصنف برقم (٢٧٩).\nفالوجهان صحيحان. غريب الحديث لأبي عبيد (١/ ٩٦)، مشارق الأنوار (١/ ٨٠)، شرح النووي لمسلم (٦/ ١٣).\n(^١٠) رواه الإمام مسلم عن محمد بن حاتم، وحسن الحلواني، كلاهما عن زيد بن الحباب، والإمام أحمد في \": المسند\" (٦/ ٢٥٧) عن محمد بن إسماعيل بن أبي فديك، كلاهما (زيد وإسماعيل) عن الضحاك بن عثمان به. واللفظ لمسلم. الكتاب والباب المذكوران (١/ ٥٠٦) برقم (٧٣٢/ ١١٧).","vol":"5","page":362},{"text":"<span data-type='title' id=toc-339>[باب] (^١) بيانِ فضلِ صلاة القائم على صلاة القاعد، والدليلِ على أنَّ الصلاةَ المكتوبةَ لا يجوز أن تُصَلّى (^٢) قاعدًا</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في الأصل و(ط) و(س): \"يصلي\"، والمثبت من (ل) و(م) وهو أنسب، على أن كلا اللفظين له وَجْهُ صِحَّة.","vol":"5","page":365},{"text":"٢٠٤١ - حدثنا أَبو العباس الغَزِّيُّ (^١)، قال: ثنا الفِرْيَابِيُّ، قال: ثنا سفيان (^٢)، عن منصور (^٣)، عن هلال بن يِساف (^٤)، عن أبي يحيى (^٥)، عن عبد الله بن عمرو، قال: \"أتيتُ النبيّ ﷺ وهو يصلي جالسا، فقلتُ:\n⦗٣٦٦⦘ حُدِّثتُ (^٦) يا رسول الله أنكَ قلتَ: \"صلاةُ الرجل قاعدًا على النصف من صلاته قائما؟ \" قال: أجل، ولكني لستُ كأحد منكم\" (^٧).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو بن الجراح الأزدي الشامي.\nوالفريابي هو: محمد بن يوسف.\n(^٢) هو الثوري، وهو الملتقى بين المصنف ومسلم في إحدى الطرق عند مسلم، رواه عن ابن المثنى، عن يحيى بن سعيد، عن سفيان، به، (١/ ٥٠٨) برقم (٧٣٥): (…) وراجع التعليق الآتي.\n(^٣) هو ابن المعتمر، وهو الملتقى بين المصنف والإمام مسلم، فقد رواه مسلم عن زهير بن حرْب، عن جرير، عن منصور، به، بنحوه، وسياقه أطول من سياق المصنف.\nالكتاب والباب المذكوران (١/ ٥٠٧) برقم (٧٣٥).\n(^٤) \"يساف\": -بكسر التحتانية، ثم مهملة، ثم فاء- ويقال: ابن إساف، الأشجعي مولاهم الكوفي. \"ثقة من الثالثة\" (خت م ٤). مشارق الأنوار (٢/ ٣٠٦)، تهذيب الكمال (٣٠/ ٣٥٣ - ٣٥٥)، التقريب (ص ٥٧٦).\n(^٥) هو: مِصْدَع: -بكسر أوله، وسكون ثانيه، وفتح ثالثه- أَبو يحيى الأعرج المعرقب.\n(^٦) (ك ١/ ٤٣٢).\n(^٧) ورواه النسائي (٣/ ٢٢٣) باب: فضل صلاة القائم على صلاة القاعد- عن عبد الله بن سعيد، عن يحيى، عن سفيان.\nوأبو داود (٩٥٠)، (١/ ٥٨٣) باب: في صلاة القاعد، عن محمد بن قدامة بن أعين، عن جرير.\nكلاهما عن منصور، به.\nوسياق الأول أقرب إلى سياق المصنف، وسياق الثاني إلى سياق مسلم.","vol":"5","page":365},{"text":"٢٠٤٢ - حدثنا يونسُ بن حبيب، قال: ثنا أَبو داود (^١)، قال: ثنا شعبة (^٢)، عن منصور، قال: سمعتُ هلالَ بن يساف يُحَدِّثُ عن أبي يحيى الأعرج، عن عبيد الله بن عمرو، أنَّ النبيَّ ﷺ قال: \"صلاةُ القاعد على النصف من صلاة القائم\".\nقال أَبو عوانة ﵁ (^٣): اسم أبي (^٤) يحيى:\n⦗٣٦٧⦘ \"مِصْدَع\"، يقال (^٥) (^٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢٢٨٩) (ص ٣٠٢).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، جميعًا عن محمد بن جعفر، عن شعبة، به، مقرونا بسفيان، ولم يسق متنه إحالة على ما قبله. الكتاب والباب المذكوران (١/ ٥٠٨) برقم (٧٣٥/ …).\n(^٣) جملة الترضي لم ترد في (ل) و(م).\n(^٤) في (م) هنا \"عن\" وهو خطأ.\n(^٥) لفظة \"يقال\" لم ترد في (ل) و(م)، وهذا الذي قاله أَبو عوانة جزم به الأئمةُ منهم: ابن سعد [طبقاته (١٥٦٥)، (٦/ ٢٧)]، والإمامان: البخاري [تاريخه الكبير (٨/ ٦٥)]، ومسلم [الكنى له (٤٦٤٤) (٢/ ٨٩٩)] وراجع مصادر ترجمته السابقة.\n(^٦) هنا على هامش الأصل: \"بلغ علي بن محمد بن الميداني قراءةً على سيدنا -أيده الله- في المجلس الرابع عشر، ولله الحمد والمنة\". وراجع المقدمة في دراسة السماعات والبلاغات.","vol":"5","page":366},{"text":"<span data-type='title' id=toc-340>باب [بيانِ] (^١) صفةِ الجلوسِ في الصلاة، والدليلِ على أنَّ القعودَ في الركعتين الأُوْلَيَيْن (^٢) والأُخْرَيَيْن واحد (^٣)، ويطمئِنُّ على فخذه اليُسْرى، ويجعل قدَمَه اليسرى بين فخذه وساقه، ويفرش قدمه اليُمْنى، وأنَّ في كل ركعتين (^٤) التَّشَهُّد، والخبر المعارضَ لفرش القدم اليمنى</span>\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) في (م) \"الأولتين والأخرتين\".\n(^٣) في الأصل و(ط) و(س): \"واحدة\" -بالتأنيث-، والمثبت من (ل) و(م).\n(^٤) في (م): \"وأن في كل ركعة من التشهد\" - وهذا ظاهر الخطأ.","vol":"5","page":368},{"text":"٢٠٤٣ - حدثنا محمدُ بن أحمد بن الجنيد، قال: ثنا العلاء بن عبد الجبار (^١)، قال: ثنا عبد الواحد بن زياد (^٢)، قال: ثنا عثمانُ بن حكيم (^٣)، عن\n⦗٣٦٩⦘ عامر بن عبد الله بن الزبير (^٤)، عن أبيه قال: \"كان رسول الله ﷺ إذا قعد في الصلاة جعل قدمه اليسرى تحت فخذه وساقِه، وفرش قدمه اليمنى\" (^٥).\n_________\n(^١) هو الأنصاري مولاهم العطار البصري، نزيل مكة. \"ثقة\" (٢١٢ هـ). (خ ت س ق).\nتهذيب الكمال (٢٢/ ٥١٧ - ٥٢٠)، التقريب (ص ٤٣٥).\n(^٢) هو العبدي مولاهم البصري.\nو\"عبد الواحد\" هو الملتقى بين المصنف ومسلم، رواه مسلم عن محمد بن معمر بن ربعي القيسي، عن أبي هشام المخزومي، عن عبد الواحد، به، بأطول مما عند المصنف.\nكتاب المساجد، باب صفة الجلوس في الصلاة، كيفية وضع اليدين على الفخذين (١/ ٤٠٨) برقم (٥٧٩).\n(^٣) ابن عباد بن خُنَيْف -بالمهلمة والنون، مصغر- الأنصاري الأوسي، أَبو سهل، =\n⦗٣٦٩⦘ = المدني، ثم الكوفي. \"ثقة، من الخامسة، مات قبل الأربعين\". (خت م ٤). الإكمال لابن ماكولا (٢/ ٥٥٩)، تهذيب الكمال (١٩/ ٣٥٥ - ٣٥٨)، التقريب (ص ٣٨٣).\n(^٤) هو الأسدي المدني، وجده الصحابي المعروف من العشرة.\n(^٥) قال الإمام النووي: \"قوله: \"وفرش قدمه اليمنى\" مشكل؛ لأن السنة في القدم اليمنى أن تكون منصوبة باتفاق العلماء، وقد تظاهرت الأحاديث الصحيحة على ذلك في صحيح البخاري وغيره … \" ثم نقل عن القاضي عياض أن معنى فرشها: أنه لم ينصبها على أطراف أصابعه في هذه المرة، ولا فتح أصابعها كما كان يفعل في غالب الأحوال. ثم قال: وهذا التأويل … الذي ذكره هو المختار، ويكون فعل هذا لبيان الجواز، وأن موضع أطراف الأصابع على الأرض وإن كان مستحبًا يجوز تركه .... انظر: شرحه لمسلم (٥/ ٨٠) وانظر: (إكمال) الأبي- مع (مكمل) السنوسي (٢/ ٥٠٢).","vol":"5","page":368},{"text":"٢٠٤٤ - حدثنا جعفر بن محمد (^١)، قال: ثنا عَفّان، قال: حدثنا\n⦗٣٧٠⦘ عبد الواحد بن زياد (^٢)، قال: ثنا عثمانُ بن حكيم، قال: ثنا عامرُ بن عبد الله بن الزبير، عن أبيه، قال (^٣): \"كان رسولُ الله ﷺ إذا قعد في الصلاة جعل قدمه اليسرى تحت فخذه وساقه، وفرش قَدَمه اليُمْنى، وَوَضَع يده اليُسْرى على رُكْبَتِه اليسرى، ووضع يده اليُمْنى على فخذه اليمنى، وأشار بأصبعه\". وأرانا عبد الواحد، وأشار بالسبابة (^٤).\n_________\n(^١) هناك اثنان بهذا الاسم:\nأحدهما: جعفر بن محمد بن شكر، أَبو محمد البغدادي المعروف بـ \"الصائغ\".\nوالثاني: جعفر بن محمد بن أبي عثمان، أَبو الفضل الطيالسي البغدادي، كلاهما يرويان عن عفان بن مسلم الصفار\nكما أن كليهما من شيوخ المصنف، روى عنهما في صحيحه هذا، والجزم بأحدهما لا يخلو من التحكُّم ولكن غالب الظن أنه هو \"الصائغ\" المذكور بدليل تصريح المصنف به -بما يميزه عن الطيالسي- في مواضع أخرى والتى يروي فيها عن عفان، منها =\n⦗٣٧٠⦘ = (١/ ٢)، (٢/ ٨٢)، (٢/ ٢٥٢)، (٥/ ٢٥٦)، (٥/ ٤٢٦)، (٥/ ٤٧٤)، حسب المطبوع، بينما لم أجد رواية الطيالسي عن عفان في هذا الكتاب حسب الاستقراء البدائي. وذُكِر الصائغ في \"تهذيب الكمال\" وفروعه تمييزا، وهو: \"ثقة عارف بالحديث\" (٢٧٩ هـ).\nانظر: تاريخ بغداد (٧/ ١٨٥ - ١٨٧)، تهذيب الكمال (٥/ ١٠٣ - ١٠٥)، السير (١٣/ ١٩٧)، (١٤/ ١٠٧)، وفيه: \"ثقة متقن شهير\"، تهذيب التهذيب (٢/ ٨٧)، التقريب (ص ١٤١).\nوالطيالسي المذكور مترجم في السير (١٣/ ٣٤٦) وغيره.\n(^٢) هنا موضع الالتقاء، رواه مسلم بمثله إلا لفظة \"تحت فخذه\" ففيه: \"بين فخذه\"، ولم يذكر فيه: \"وأرانا عبد الواحد وأشار بالسبابة\".\n(^٣) لفظة \"قال\" مكررة هنا -خطأً- في (م).\n(^٤) وأخرجه أَبو داود (٩٨٨) في \"الصلاة\" باب: الإشارة في التشهد \"عن محمد بن عبد الرحيم البزار، عن عفان به بمثله تمامًا، وسيتكرر عند المصنف برقم (٢٠٥٧).","vol":"5","page":369},{"text":"٢٠٤٥ - حدثنا محمد [بن عبد الملك] (^١) الدقيقي، قال: ثنا يزيد (^٢)،\n⦗٣٧١⦘ قال: ثنا يحيى بن سعيد (^٣)، عن القاسم بن محمد (^٤)، عن عبيد الله بن عبد الله بن عمر (^٥)، أنَّ عبد الله بن عمر كان يقول: \"من سنة الصلاة أن يُضْجِعَ اليُسْرى، وينصب اليمنى\" -يعني: إذا جلس (^٦) -.\n_________\n(^١) \"ابن عبد الملك\" من (ل) و(م). وليس فيهما (الدقيقي).\n(^٢) هو ابن هارون الواسطي.\n(^٣) هو الأنصاري المدني.\n(^٤) ابن أبي بكر الصديق التيمي.\n(^٥) ابن الخطاب العدوي المدني، أَبو بكر، شقيق سالم. \"ثقة\" (١٠٦ هـ) ع. تهذيب الكمال (١٩/ ٧٧ - ٧٩)، التقريب (ص ٣٧٢).\n(^٦) هذا الأثر لم يخرجه مسلم، وأخرجه:\nأَبو داود (٩٥٩) في \"الصلاة\" باب: كيف الجلوس في التشهد، عن ابن معاذ، عن عبد الوهاب؛ و(٩٦٠) عن عثمان بن أبي شيبة، عن جرير.\nوالدارقطني (١/ ٣٤٩) من طريق محمد بن المثنى، عن عبد الوهاب.\nوالنسائي (٢/ ٢٣٥) في \"التطبيق\" باب: كيف الجلوس للتشهد الأول، عن قتيبة بن سعيد، عن الليث.\nثلاثتهم عن يحيى بن سعيد، عن القاسم بن محمد، عن عبد الله بن عبد الله، أنه سمع عبد الله بن عمر يقول: \"من سنة الصلاة أن تضجع رجلك اليسرى، وتنصب اليمنى\". وعند الدارقطني بدون لفظة \"رجلك\".\nوأخرجه مالك في الموطأ (١/ ٩٠) وعنه أَبو داود (٩٦١) عن يحيى بن سعيد بنحوه.\nوأخرجه مالك في الموطأ (١/ ٨٩ - ٩٠) وعنه البخاري: (٨٢٧) في \"الأذان\" باب: سنة الجلوس في التشهد، عن عبد الرحمن بن القاسم، عن عبد الله بن عبد الله بلفظ: \"إنما سنة الصلاة أن تنصب رجلك اليمنى وتثني رجلك اليسرى\" وفيه قصة.\nفالأثر صحيح لا شك فيه. =\n⦗٣٧٢⦘ = تنبيه: يروي القاسم بن محمد هذا الأثَرَ في جميع مصادر التخريج المتقدمة وغيرها عن: عبد الله بن عبد الله بن عمر، وأما المصنف فعنده \"عبيد الله بن عبد الله\" حسب النسخ المتوفرة، وهي (م، ل، ك، ط، س)، وهو كذلك في الأوسط لابن المنذر، (٣/ ٢٠٣).","vol":"5","page":370},{"text":"٢٠٤٦ - حدثنا الحارثيُّ (^١)، قال: ثنا أَبو أسامة، عن حسين المعلم، عن بُدَيْل بن مَيْسَرة، عن أبي الجوْزاء، عن عائشةَ قالتْ: \"كان رسولُ الله ﷺ يقول في كل ركعتين: \"التحية\"، وكان يُفْرِشُ رجْلَه اليُسْرى (^٢) رجله الْيُمْنَى\".\nرواه (^٣) عن إسحاق بن (^٤) إبراهيم، عن مروان بن معاوية، عن عبيد الله بن عبد الله بن الأصم، عن يزيد بن الأصم، أنه أخبره عن ميمونة، قالت: \"كان النبيُّ (^٥) ﷺ إذا سجد خَوّى بيديه -يعني: جَنَّحَ- حتى\n⦗٣٧٣⦘ يُرى وَضْحُ إبطيه من ورائه، وإذا قعد اطمأَنَّ على فخذه اليُسْرى\" (^٦).\nرواه مسلم، عن إسحاق (^٧).\n_________\n(^١) هو: أَبو جعفر أحمد بن عبد الحميد الكوفي -تقدم في (ح / ١٨٤٢). وكذلك بقية رجال الإسناد، حيث إن المصنف روى هذا الحديث هناك، وساق منه الْجُمَلَ الموافقةَ لترجمة الباب هناك، ولم يسقه كاملًا.\n(^٢) كذا في النسخ المتوفرة (ك، م، ل، ط، س) وفي صحيح مسلم (١/ ٣٥٧ - ٣٥٨) برقم (٤٩٨) وأبي داود (٧٨٣)، (١/ ٤٩٤ - ٤٩٥)، وأحمد في المسند (٦/ ٣١، ١٩٤)، كلهم من رواية حسين المعلم نفسه، بلفظ: \"وينصب رجله اليمنى\".\nولعل لفظة \"وينصب\" سقطت من الناسخ.\n(^٣) أي: الإمام مسلم، وسيأتي التصريح به في آخر الحديث.\n(^٤) (ك ١/ ٤٣٣).\n(^٥) في (ل) و(م) \"رسول الله ﷺ\".\n(^٦) سبق الحديث عند المصنف برقم (١٩١٧) بهذا المتن، رواه عن: عبد الله بن يعقوب بن فاذ، عن عباد بن موسى، عن مروان، به.\n(^٧) في \"الصلاة\" باب: \"ما يجمع صفة الصلاة … \" (١/ ٣٥٧) برقم (٤٩٧).\nوإسحاق: هو ابن إبراهيم الحنظلي، أَبو محمد بن راهويه المروزي. \"ثقة حافظ مجتهد … \" (٢٣٨ هـ) (خ م د ت س). تهذيب الكمال (٢/ ٣٧٣ - ٣٨٨)، التقريب (ص ٩٩).","vol":"5","page":372},{"text":"٢٠٤٧ - حدثنا عليُّ بن إشْكابٍ (^١) قال: ثنا محمد بن ربيعة (^٢)، قال (^٣): ثنا جعفر بن بُرْقَان، عن يزيد بن الأصم، عن ميمونةَ قالتْ: \"كان النبيُّ (^٤) ﷺ إذا سجد جافى يديه عن جَنْبَيْه، حتى يُرى من خلفه بياضُ إبطيه\" (^٥).\n_________\n(^١) هو: علي بن الحسين بن إبراهيم العامري.\n(^٢) هو الكلابي الرؤاسي، أبو عبد الله الكوفي، ابن عم وكيع بن الجراح.\n(^٣) في (ل) و(م): \"عن جعفر\".\n(^٤) في (م) فقط: \"رسول الله ﷺ\".\n(^٥) سبق الحديث عند المصنف بهذا المتن برقم (١٩١٨) رواه هناك من طريق كلٍّ من: هارون بن عمران وكيع والحسين بن عياش -كلهم عن جعفر بن برقان، به، مثله.","vol":"5","page":373},{"text":"<span data-type='title' id=toc-341>باب [بيان] (^١) صفةِ وَضْعِ اليدين على الرُّكبَتَيْن في التشهد، وعَقْدِ الأصابع والإشارةِ في (^٢) السبابة، والدليلِ على أنَّ وضعَ اليدين على الفَخِذيْن والركبتين جائز</span>\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) كذا في جميع النسخ، والأولى أن يقال: \"بالسبابة\".","vol":"5","page":374},{"text":"٢٠٤٨ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا بن وَهْب، أن مالكًا (^١) حَدَّثه، عن مسلم بن أبي مريم (^٢)، عن علي المُعَاوِي (^٣)، أنه قال: رآني عبد الله بن عمر وأنا أعْبَثُ بالحصى، فلما انصرفتُ (^٤) نهاني،\n⦗٣٧٥⦘ وقال: \"اصْنَعْ كما كان رسول الله ﷺ يصنع\". قال: قلتُ: كيف كان رسول الله ﷺ يصنع؟ فقال: \"كان إذا جلس في الصلاة وضع كَفَّه اليُمْنَى على فخذه اليمنى، وقبض أصابعه كلها، وأشار بإصْبعه التي تلي (^٥) الإبهامَ، ووضع كَفَّه اليُسْرى على فخذه اليسرى\" (^٦).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، مثله.\nكتاب المساجد، باب: صفة الجلوس في الصلاة، كيفية وضع اليدين على الفخذين (١/ ٤٠٨) برقم (٥٨٠/ ١١٦)، والحديث في \"الموطأ\" -رواية يحيى- (١/ ٨٨).\n(^٢) واسم أبي مريم: يسار، المدني، مولى الأنصار. \"ثقة، من الرابعة\" (خ م د س ق).\nتهذيب الكمال (٢٧/ ٥٤١ - ٥٤٣)، التقريب (ص ٥٣٠).\n(^٣) هو: علي بن عبد الرحمن المعاوي، الأنصاري، المدني. \"ثقة، من الرابعة\" (م، د، س).\nتهذيب الكمال (٢١/ ٥٣ - ٥٥)، التقريب (ص ٤٠٣).\nو\"المُعَاوِيُّ\": -بضم الميم، وفتح العين المهملة- هذه النسبة إلى \"معاوية\"، والمترجم ينسب إلى بني معاوية بن مالك بن عوف بن عمرو بن عوف -بطن من الأوس-.\nانظر: مؤتلف ابن القَيْسراني (ص ١٣٣)، الأنساب (٥/ ٣٣٥)، اللباب (٣/ ٢٣٠).\n(^٤) في (ط) فقط: \"انصرف\" وهو موافق لما في \"الموطأ\" -رواية أبي مصعب- (٤٩٤)، (١/ ١٩١)، وكذلك رواية الحدثاني (١٥٩)، (ص ١٤١)، وفي صحيح مسلم، =\n⦗٣٧٥⦘ = والمثبت موافق لما في رواية يحيى من الموطأ (١/ ٨٨).\n(^٥) وهي السبابة كما سيأتي التصريح بذلك في الحديث اللاحق.\n(^٦) وأخرجه النسائي (٣/ ٣٦ - ٣٧) في \"السهو\" باب: قبض الأصابع من اليد اليمنى دون السبابة، عن قتيبة بن سعيد، عن مالك، به، بمثله.","vol":"5","page":374},{"text":"٢٠٤٩ - حدثنا الصغاني، قال: أبنا عبد الله بن يوسف، قال: أبنا مالك بن أنس، عن مسلم بن أبي مريم، عن علي بن عبد الرحمن المُعَاوِي، أنه قال: رآني عبد الله بن عمر، ح\nوحدثنا الصغاني، قال: أبنا سعيد بن سليمان (^١)، قال: ثنا وُهَيْبٌ (^٢)، عن مسلم بن أبي مريم (^٣)، عن علي بن عبد الرحمن أنَّ رجلًا (^٤) صلّى إلى\n⦗٣٧٦⦘ جَنْبِ ابنِ عمر، فجعل يَعْبَثُ (^٥) بالحصى، فقال له ابنُ عمر: \"لا تَعْبَثْ بالحصى، ولكن اصنع كما رأيتُ رسولَ الله ﷺ يصنع -فوضع يَدَه اليُمْنى على ركبته اليمنى، ووضع يده اليسرى على ركبته اليسرى، وأشار بإصبعه السبابة-\".\n_________\n(^١) هو الضبي، أَبو عثمان الواسطي، نزيل بغداد، البزاز، لقبه \"سعدُويَة\". \"ثقة حافظ، من كبار العاشرة\" (٢٢٥ هـ) ع. تهذيب الكمال (١٠/ ٤٨٣ - ٤٨٨)، التقريب (ص ٢٣٧).\n(^٢) هو: ابن خالد البصري.\n(^٣) هنا موضع الالتقاء.\n(^٤) هو الراوي \"علي\" نفسه كما في رواية مالك السابقة واللاحقة، وكذلك حديث ابن =\n⦗٣٧٦⦘ = عيينة الآتي برقم (٢٠٥٢).\n(^٥) في (ل) و(م): \"يلعب\" وكلاهما بمعنى.","vol":"5","page":375},{"text":"٢٠٥٠ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا القَعْنَبِيُّ، عن مالك، عن مسلم [بن أبي مريم] (^٢)، عن علي بن عبد الرحمن [المعاويِّ] (^٣)، قال: \"رآني عبد الله بن عمر\"، بمثله (^٤).\n_________\n(^١) في (ل) و(م): \"السجستاني\". والحديث في سننه (٩٨٧)، (١/ ٦٠٢) في \"الصلاة\"، باب: الإشارة في التشهد، بهذا الإسناد، بمثل سياق المصنف.\n(^٢) من (ل) و(م) وهو كذلك.\n(^٣) من (ل) و(م) وهو كذلك.\n(^٤) في (ل) و(م): \"فذكر مثله\".","vol":"5","page":376},{"text":"٢٠٥١ - حدثني أبي [﵀] (^١) قال: ثنا علي (^٢)، قال: ثنا إسماعيل (^٣) (^٤)، قال: ثنا مسلم بن أبي مريم، [عن علي بن عبد الرحمن\n⦗٣٧٧⦘ المعاوي بإسناده نحوه (^٥).\n_________\n(^١) جملة الدعاء مستدركة من (ل) و(م).\n(^٢) هو: ابن حُجر السعدي المروزي.\n(^٣) هو: ابن جعفر الأنصاري.\n(^٤) (ك ١/ ٤٣٤).\n(^٥) أخرجه النسائي (٢/ ٢٣٦ - ٢٣٧)، في \"التطبيق \" باب: موضع البصر في التشهد، عن علي بن حجر، به، بنحو سياق المصنف السابق، وسيتكرر عند المصنف برقم (٢٠٥٩)، وسيورد هناك قطعة من حديثه.","vol":"5","page":376},{"text":"٢٠٥٢ - حدثنا إسماعيل القاضي (^١)، نا علي -يعني: ابنَ المديني (^٢) - نا سفيان بن عيينة (^٣)، قال: حدثني مسلم بن أبي مريم] (^٤)، قال: سمعت عليَّ بن عبد الرحمن المعاوي قال: \"صَلَّيْتُ إلى جَنْبِ ابنِ عمر، فَقَلَّبْتُ الحصى، فقال لي ابن عمر: \"لا تُقَلِّب الحصى\" -قال فيه سفيان مرة أخرى: - \"فإنَّ تقليبَ الحصى من الشيطان، وافعل كما رأيتُ رسولَ الله ﷺ يفعل\".\nقال: فقلت: يا أبا عبد الرحمن، كيف رأيته يفعل؟ قال: \"هكذا\"، ووضع سفيان كَفَّه اليُمْنى على فخذه اليمنى، ورفع إصبعه السَّبَّابَةَ يُشِيْرُ\n⦗٣٧٨⦘ بها (^٥)، ووضع يَدَه اليسرى على فخذه اليسرى، وبَسَط أصابعَه، ولم يُشِرْ منها بشيء\".\nقال سفيان: فحدثنا يحيى بن سعيد (^٦) سنة أربع وعشرين (^٧)، أنَّ مسلمَ بن أبي مريم حَدَّثه، فَلَقِيْتُ مسلمًا (^٨) فحَدَّثني أنه سمع عليَّ بن عبد الرحمن المعاويَّ، ثم قال سفيان: من أين لأهل الكوفة مثل هذا (^٩)؟\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي مولاهم.\n(^٢) هو الإمام المعروف: علي بن عبد الله بن جعفر بن نجيح السعدي مولاهم أَبو الحسن بن المديني البصري.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن ابن أبي عمر، عن سفيان بن عيينة، به، ولم يسق متنه إحالة على حديث مالك السابق. الكتاب والباب المذكوران (١/ ٤٠٩)، برقم (٥٨٠/ ١١٦/ …).\n(^٤) ما بين المعقوفتين كله لا يوجد في الأصل والمطبوع، واستُدْرِكَ في (ط) في الحاشية، والمثبت من (ل) و(م).\n(^٥) في (ل) و(م): \"ليشير بها\".\n(^٦) أي: الأنصاري المدني.\n(^٧) أي: ومائة، فيكون عمر سفيان حينئذ (١٧) سنة إذ أنه ولد سنة ١٠٧ هـ.\n(^٨) في النسخ الأربعة \"مسلم\" -بدون علامة النصب- والتصحيح من عندي.\n(^٩) لم أفهم قصده، ولعله قاله ابتهاجا بالحديث من ناحيتين:\n١ - السند كلهم حجازيون وخاصة مدنيون.\n٢ - حصله بعلو حيث إنه أخذه عن يحيى بن سعيد الأنصاري أولًا ثم التقى بشيخه مسلم بن أبي مريم نفسه.\nمن فوائد الاستخراج:\n١ - إيراد المتن كاملًا، ولم يسق مسلم متنه.\n٢ - هذا التفصيل في سماعه عن يحيى ثم عن مسلم.\n٣ - فرح ابن عيينة بالحديث (إن كنت قد فهمت قصده).","vol":"5","page":377},{"text":"٢٠٥٣ - حدثنا أَبو داود الحراني، قال: ثنا أَبو عَتاب، ح\nوحدثنا ابن المُنَادي (^١)، قال: ثنا وَهْبُ بن جَرِير، كلاهما قالا: ثنا\n⦗٣٧٩⦘ شعبة، قال: حدثني مسلم بن أبي مريم (^٢) بهذا الحديث ومعناه بحديثهما فيه، وقالا عن شعبة: عبد الرحمن بن علي، وهو غلط، قاله أَبو عوانة (^٣).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أَبو جعفر.\n(^٢) هنا موضع الالتقاء.\n(^٣) من فوائد الاستخراج:\nبيان الغلط في طريق شعبة.","vol":"5","page":378},{"text":"٢٠٥٤ - حدثنا أَبو جعفر بن المنادي، قال: ثنا يونس بن محمد (^١)، ح\nوحدثنا حمدان بن علي (^٢)، قال: ثنا عفان، ح\nوحدنَنا أَبو بكر الرازي (^٣)، قال: ثنا حجاجُ بن المنهال، قالوا: ثنا حماد بن سلمة، عن أيوب، عن نافع، عن ابن عمر: \"أن رسولَ الله ﷺ كان إذا قعد في التشهد وضع يَدَه اليُسْرى على ركبته اليسرى، ووضع يده اليُمْنى على ركبته اليمنى، وعقد ثلاثًا وخمسين (^٤)، وأشار بالسبابة\". وقال\n⦗٣٨٠⦘ بعضهم (^٥): \"ورفع السبابة\".\n_________\n(^١) هو المؤدب، أَبو محمد البغدادي.\nوهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن عبد بن حميد، عن يونس بن محمد، به، بمثله. الكتاب والباب المذكوران (١/ ٤٠٨) برقم (٥٨٠/ ١١٥).\n(^٢) هو: محمد بن علي بن عبد الله البغدادي، أَبو جعفر الوراق.\n(^٣) هو: الفضل بن العباس الرازي، المعروف بـ \"فضلك الصائغ\".\n(^٤) وصورتها: أن يجعل الإبهام معترضة تحت المسبحة. انظر: تلخيص الحبير (١/ ٢٦٣)، وانظر: زاد المعاد (١/ ٢٥٥ - ٢٥٦).\n(^٥) لعله حجاج بن المنهال، ولم أقف على روايته عند غير المصنف، وأما عفان فقد أخرج حديثه الإمام أحمد في مسنده (٦١٥٣)، (٢/ ١٣١) بلفظ: \"ودعا\" بدل \"وأشار بالسبابة\".\nوأخرجه البيهقي في \"الكبرى\" (٢/ ١٣٠) من طريق عفان، وقرنه بعلي بن عثمان اللاحقي، بلفظ \"ويدعو\".","vol":"5","page":379},{"text":"٢٠٥٥ - حدثنا أَبو داود الحراني، قال: ثنا أَبو الوليد (^١)، عن حماد بن سلمة -بإسناده مثله-: \"ويعقد ثلاثا وخمسين، وأشار بسبابته\".\n_________\n(^١) هو هشام بن عبد الملك الطيالسي البصري.","vol":"5","page":380},{"text":"٢٠٥٦ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، قال: أبنا عبد الرزاق (^٢)، ح\nوحدثنا الصغاني، قال: أبنا أحمد بن حنبل (^٣)، قال: ثنا عبد الرزاق،\n⦗٣٨١⦘ قال: أبنا معمر، عن عبيد الله (^٤)، عن نافع، عن ابنِ عمر، \"أنَّ رسولَ الله ﷺ كان إذا جلس في الصلاة وضع يديه على ركبتيه، ورفع أصبعه اليمنى التي تلي الإبهامَ، فدعا بها (^٥)، ويَدُه (^٦) اليُسْرى على ركبته، باسِطَها عليها\" (^٧).\n_________\n(^١) هو: الدبري أَبو يعقوب.\nو\"الصنعاني\" نسبة إلى \"صنعاء\" بلدة باليمن معروفة. انظر: الأنساب (٣/ ٥٥٦)، اللباب (٢/ ٢٤٨).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن رافع وعبد بن حميد، كلاهما عن عبد الرزاق، به، بمثله. الكتاب والباب المذكوران (١/ ٤٠٨) برقم (٥٨٠).\nوالحديث في مصنف عبد الرزاق (٣٢٣٨)، (٢/ ٢٤٨).\n(^٣) والحديث في مسنده (٢/ ١٤٧)، برقم (٦٣٤٨)، (١٠/ ٤١٨) -طبعة مؤسسة الرسالة، بمثله.\n(^٤) هو ابن عمر بن حفص بن عاصم العمري.\n(^٥) في المطبوع بعد هذه الكلمة: \"يلقهما\". كتب في هامش المطبوع: \"من هامش الأصل، ولفظه: يلقهما، وصوابه: يُلْقِمُهَا … \".\nقلت: موضع هذه الكلمة \"يُلْقِمُهَا\" في النسخ المتوفرة -بما فيها الهندية التي اعتُمد عليها في إخراج المطبوع، في ترجمة الباب الآتي، وليس هنا.\n(^٦) ك (١/ ٤٣٥).\n(^٧) في الأصل و(س): \"عليه\" والمثبت من (ل) و(م) و(الأوسط) لابن المنذر (ح / ١٥٣٤)، (٣/ ٢١)، حيث رواه عن الدبري، به، ومصنف عبد الرزاق (٣٢٣٨)، ومستخرج أبي نعيم (١٢٨٥)، (٢/ ١٨٠)، واه من طريق عدّة -ومنهم الدبريُّ- عن عبد الرزاق، به، وهو موافق لما في مسند أحمد (٢/ ١٤٧)، وصحيح مسلم، وهو الصحيح لرجوع الضمير إلى \"الرُّكبة\".\nوأخرجه الترمذي (٢٩٤)، (٢/ ٨٨)، والنسائي (٣/ ٣٧)، وابن ماجه (٩١٣)، (١/ ٢٩٥)، وابن خزيمة (٧١٧)، (١/ ٣٥٥)، كلهم من طريق عبد الرزاق، به، بلفظ \"عليها\" إلا الأول والأخير فبلفظ: \"عليه\"، وعلق الشيخ أحمد شاكر عليه بقوله: \"كذا [يعني: \"عليه\"] في أكثر الأصول، وفي \"ع\": \"عليها\"، وهو أظهر … \".","vol":"5","page":380},{"text":"<span data-type='title' id=toc-342>[باب] (^١) بيان التَّحامُلِ بيده اليُسرى على فَخِذِه اليُسْرى في التشهد، وأخْذِ الرُّكْبَةِ اليُسْرى باليد (^٢) اليسرى يُلْقِمُها (^٣)، وَوَضْعِ يَدِه اليُمْنى على فخذه اليُمْنى، واليسرى على رُكْبَتِه [اليسرى]</span> (^٤)\n_________\n(^١) من (ل) و(م).\n(^٢) في المطبوع: \"بيد\" وهو خطأ.\n(^٣) أي: يُدْخل ركبتيه في راحة كفه اليسرى. انظر: مشارق الأنوار (١/ ٣٦٢)، مجمع بحار الأنوار (٤/ ٥٠٠).\n(^٤) \" اليُسرى\" من (ل) و(م) أثبتُّها لاقتضاء السياق لها.","vol":"5","page":382},{"text":"٢٠٥٧ - حدثنا جعفر بن محمد، قال: ثنا عَفَّانُ، قال: ثنا عبد الواحد بن زياد، قال: ثنا عثمان بن حكيم، قال: ثنا عامر بن عبد الله بن الزبير، عن أبيه، قال: \"كان النبي ﷺ إذا قعد في الصلاة وضع يده اليُمْنى على فخذه اليمنى، ووضع يده اليسرى على ركبته اليسرى\". وأرانا (^١) عبد الواحد، وأشار بالسبابة (^٢).\n_________\n(^١) في (ط) \"فأرانا\".\n(^٢) تقدم الحديث عند المصنف برقم (٢٠٤٤) بالسند نفسِه بأطول مما هنا.","vol":"5","page":382},{"text":"٢٠٥٨ - حدثنا يوسف بن مُسَلّم (^١)، قال: ثنا حجاج، عن ابن\n⦗٣٨٣⦘ جُرَيْج، عن عمرو بن دينار، قال: أخبرني عامر بن عبد الله بن الزبير (^٢)، عن أبيه قال: \"رأيتُ النبيَّ ﷺ يدعو بالتشهد هكذا: يتحامل يده (^٣) اليسرى على فخذه اليسرى\" (^٤).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم المصيصي.\nوشيخه \"حجاج\" هو: ابن محمد المصيصي الأعور.\n(^٢) هنا موضع الالتقاء، وليس في الحديث المذكور ذكر للتحامل المذكور هنا.\n(^٣) كذا في النسخ، وفي (ح / ٢٠٦١) الآتي بلفظ: \"بيده\" وهو الأظهر، وهو الموافق لما في سنن أبي داود (٩٨٩) والنسائي (٣/ ٣٧)، كما سيأتي.\n(^٤) سيتكرر الحديث عند المصنف برقم (٢٠٦١)، وسيُخرَّج هناك، إن شاء الله تعالى.","vol":"5","page":382},{"text":"<span data-type='title' id=toc-343>[باب] (^١) بيانِ الإشارةِ بالسبابة إلى القبلة، ورَمْيِ (^٢) البصر إليها، وتَرْكِ تَحْرِيْكها في الإشارة</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في المطبوع: \"رومى\" وهو خطأ.","vol":"5","page":384},{"text":"٢٠٥٩ - حدثني أبي (^١) ﵀، قال: ثنا علي [بن حُجْر] (^٢)، قال: ثنا إسماعيل بن جعفر، عن مسلم بن أبي مريم، عن علي بن عبد الرحمن المُعَاوِيِّ، عن ابن عمر -في حديث ذكره- \"أنَّ النبيَّ ﷺ كان إذا قعد في الصلاة أشار بإصبعه إلى القبلة، ورَمَى ببصره إليها\".\n_________\n(^١) سبق وأن ساق المصنف هذه الطريق برقم (٢٠٥١) ولم يورد متنه إحالة على ما قبله فيراجع هناك فيما يتعلق بالسند.\n(^٢) من (ل) و(م) وهو كذلك. تقدم في (ح/ ١٩٩٣).","vol":"5","page":384},{"text":"٢٠٦٠ - حدثنا أَبو داود السِّجْزِيُّ (^١)، قال: ثنا محمد بن بَشّار، قال: ثنا يحيى القطان، قال: ثنا ابن عَجْلان (^٢)، عن عامر بن عبد الله بن\n⦗٣٨٥⦘ الزبير، عن أبيه، \"أنَّ النبي ﷺ كان إذا تَشَهَّدَ وضع يَدَه اليُسْرى على فخذه اليسرى، ويده اليمنى على فخذه اليمنى، وأشار بأصبَعه السبابة، لا يُجَاوِزُ بَصَرُه إشارَتَه\" (^٣).\n_________\n(^١) والحديث في سننه برقم (٩٩٠)، كتاب الصلاة، باب: الإشارة في التشهد (١/ ٦٠٤)، ولم يسق من متنه إلا لفظة: \"لا يجاوز بصره إشارته\".\nوقال: \"وحديث حجاج أتم\" يشير إلى الحديث الآتي برقم (٢٠٦١) عند المصنف.\n(^٢) هنا موضع الالتقاء، فقد رواه مسلم عن:\nأ- قتيبة، عن الليث.\nب- وعن أبي بكر بن أبي شيبة (واللفظ له)، عن أبي خالد الأحمر.\nكلاهما عن ابن عجلان، به، بنحوه، وليس فيه: \"لا يجاوز بصره إشارته\". =\n⦗٣٨٥⦘ = كتاب المساجد، باب صفة الجلوس في الصلاة. . . (١/ ٤٠٨)، برقم (٥٧٩/ ١١٣).\n(^٣) من فوائد الاستخراج:\nزيادة جملة \"لا يجاوز بصره إشارته\" في المتن، وهذه الجملة تفيد حكما مستقلًا -عند من استدل بها- وهو عدم تحريكها.","vol":"5","page":384},{"text":"٢٠٦١ - حدثنا هلال بن العلاء (^١)، ويوسف بن مُسَلّم، قالا: ثنا حجاج، قال: ثنا ابن جُرَيْج، أخبرني زياد (^٢)، عن محمد بن عجلان (^٣)، عن عامر بن عبد الله بن الزبير، عن عبد الله بن الزبير، أنّه (^٤) ذكر: \"أن النبيُّ ﷺ كان يشير بأصبعه إذا دعا، و(^٥) لا يحَرِّكُهَا\".\nقال ابن جريج: \"وزاد عمرو (^٦) قال: أخبرني عامر بن عبد الله بن الزبير (^٧)، عن أبيه، \"أنه رأى النبيَّ ﷺ يدعو كذلك (^٨)، ويتحامل بيده\n⦗٣٨٦⦘ اليُسْرى على رِجْلِه اليسرى … \".\n_________\n(^١) ابن هلال الباهلي مولاهم أبو عمر الرقي.\n(^٢) هو: ابن سعد بن عبد الرحمن الخراساني، نزيل مكة، ثم اليمن.\n(^٣) هنا موضع الالتقاء، وليس في صحيح مسلم ذكر لعدم التحريك ولا للتحامل.\n(^٤) \"أنه\" لم يرد في (ل) و(م).\n(^٥) الواو ساقطة من (ل) و(م)، وفي سنن أبي داود والنسائي مثل المثبت.\n(^٦) هو: ابن دينار، ومر حديثه برقم (٢٠٥٨) بنحوه.\n(^٧) \"ابن الزبير\" لم يرد في (ل) و(م).\n(^٨) في (ل) و(م) هنا زيادة: \"وأنه رأى النبي ﷺ\"، وهذه الزيادة لا توجد في الكتابين =\n⦗٣٨٦⦘ = الآتي ذِكْرُها.\nوأخرجه أبو داود (٩٨٩)، (١/ ٦٠٣ - ٦٠٤) في \"الصلاة\" باب: الإشارة في التشهد، عن إبراهيم بن الحسن المصيصي\nوالنسائي (٣/ ٣٧) في \"السهو\"، باب: بسط اليسرى على الركبة، عن أيوب بن محمد الوزان، كلاهما عن حجاج بن محمد، به، ولفظ النسائي بمثل لفظ المصنف، والثاني بنحوه.\nمن فوائد الاستخراج:\nزيادة بعض الجمل في المتن، وهي:\nعدم تحريك السبابة بالإشارة.\nالتحامل بيده اليسرى","vol":"5","page":385},{"text":"<span data-type='title' id=toc-344>باب [بيانِ] (^١) إيجابِ قراءةِ التَّشَهُّد عند القَعْدَة وافتتاحه بالتحيات والدليل على أنه ليس فيه \"بسم الله\"</span>\n_________\n(^١) \" بيان\" من (ل) و(م).","vol":"5","page":387},{"text":"٢٠٦٢ - حدثنا سليمانُ بن سَيْف الحَرّانِي وعَبَّاسُ بن محمد (^١) الدوري، وسعيد بن مسعود (^٢)، قالوا: ثنا سعيد بن عامر الضُبَعِيُّ (^٣)، عن سعيد بن أبي عَرُوْبَة (^٤)، عن قتادة، عن يونس بن جُبَيْر (^٥)، عن (^٦) حِطَّان بن عبد الله الرقاشي (^٧)، قال: \"صلى أبو موسى إحدى\n⦗٣٨٨⦘ صلاتي العشاء (^٨). . .\" -وذكر الحديث بطوله (^٩) وقال فيه: - \"إذا كان عند القعدة، فَلْيَكُنْ (^١٠) أولَ قولِ أحدكم: \"التَّحِيَّاتُ الطَّيَّبَاتُ الصلوات لله، السلام عليك أيها النبي ورحمةُ الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبدُه ورسولُه\".\n_________\n(^١) \"ابن محمد\" لم يرد في (ل) و(م).\n(^٢) هو المروزي أبو عثمان.\n(^٣) الضبعي: -بضم الضاد المعجمة، وفتح الباء المنقوطة بواحدة، وفي آخره العين المهملة- هذه النسبة إلى \"ضبيعة\" بن قيس بن ثعلبة … نزل أكثرهم البصرة، وكانت بها محلة تنسب إليهم. الأنساب (٤/ ٨)، معجم البلدان (٣/ ٥١٤)، اللباب (٢/ ٢٦٠).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عن أبي أسامة، حدثنا سعيد بن أبي عروبة، به، مقرونًا بهشام وسليمان التيمي، ولم يسق متنه إحالة على ما قبله من رواية أبي عوانة، ولفظه مثل لفظ المصنف إلا قوله: \"فليكن من أول قول أحدكم \"بزيادة \"من\". كتاب الصلاة، باب: التشهد في الصلاة، (١/ ٣٠٤) برقم (٤٠٤/ ٦٣).\nوسبق الكلام في رواية الضبعي عن سعيد بن أبي عروبة في (ح / ١٨٥٠).\n(^٥) هو الباهلي أبو غَلَّاب البصري. \"ثقة، من الثالثة، مات بعد التسعين. . .\" ع. تهذيب الكمال (٣٢/ ٤٩٨ - ٥٠٠)، التقريب (ص ٦١٣).\n(^٦) \"عن\" مكررة -خطأ- في (م).\n(^٧) هو البصري، \"ثقة، من الثانية، مات في ولاية بشر على العراق بعد السبعين\". =\n⦗٣٨٨⦘ = تهذيب الكمال (٦/ ٥٦١ - ٥٦٢)، التقريب (ص ١٧١).\n(^٨) في (ل) و(م): \"العشي\".\nوفي صحيح مسلم من رواية أبي عوانة عن قتادة بلفظ: \"صليتُ مع أبي موسى الأشعري صلاة\" -بالتنكير-.\n(^٩) كلمة \"بطوله\" لم ترد في (ل) و(م)، وكلاهما بمعنى.\n(^١٠) في (م): \"فيكن\" وهو خطأ.","vol":"5","page":387},{"text":"٢٠٦٣ - حدثنا الصايغ (^١) بمكة، قال: ثنا عليُّ بن عبد الله (^٢)، قال: ثنا جرير (^٣)، عن سليمان التيمي (^٤)، عن قتادة، عن أبي غَلَّابٍ\n⦗٣٨٩⦘ يونس بن جُبَيْر (^٥)، عن حطَّان بن عبد الله أن أبا موسى قال: \"خطبنا رسولُ الله ﷺ فَعَلَّمَنَا سُنَّتَنَا، وبَيّنَ لنا صلاتَنَا\" -وذكر الحديث [بطوله] (^٦)، وقال فيه: \"وليكن من أول قول أحدكم التشهد\".\n_________\n(^١) هو: محمد بن إسماعيل بن سالم الصايغ الكبير، أبو جعفر البغدادي نزيل مكة.\nو\"الصايغ\": -بكسر الياء المنقوطة باثنتين من تحتها- نسبة إلى عمل \"الصياغة\"، وهو صوغ الذهب. الأنساب (٣/ ٥١٥)، اللباب (٢/ ٢٣٢).\n(^٢) هو: ابن المديني الإمام.\n(^٣) هو ابن عبد الحميد، وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن إسحاق بن إبراهيم، عن جرير، عن سليمان، به، ولم يسق متنه إحالة على حديث أبي عوانة عن قتادة السابق عنده. الكتاب والباب المذكوران (١/ ٣٠٤) برقم (٤٠٤/ ٦٣).\n(^٤) التيمي: هذه النسبة إلى قبائل اسمها تيم، والمترجم كان ينزل في بني تيم، فنسب إليهم =\n⦗٣٨٩⦘ = -على الراجح- وليس منهم. انظر: الأنساب (١/ ٤٩٨ - ٤٩٩)، تهذيب الكمال (١٢/ ٥).\n(^٥) تقدم في الحديث السابق، و\"غَلَّاب\" -بفتح أوله، وتشديد ثانيه، وآخره موحدة.\nوقد ضبط -خطأ- في (س) بضم أوله. انظر: إكمال ابن ماكولا (٧/ ٢٣)، المشتبه للذهبي (ص ٤٨٩)، توضيحه (٦/ ٤٤٤).\n(^٦) \"بطوله\" من (ل) و(م).","vol":"5","page":388},{"text":"٢٠٦٤ - حدثنا الصغاني، والحارثُ بن أبي أسامة (^١)، قالا: ثنا يونس بن محمد (^٢)، قال: ثنا الليث بن سعد (^٣)، عن أبي الزبير، عن سعيد بن جُبَيْر (^٤) وطاوس، عن ابن عباس، أنه قال: \"كان رسول الله ﷺ يُعَلِّمُنَا التَّشَهُّدَ كما يُعَلِّمُنَا القرآن، فكان يقول: \"التحياتُ المباركاتُ، الصلوات الطَّيِّبَاتُ لله، السلام عليك أيها النبي ورحمةُ الله وبركاته،\n⦗٣٩٠⦘ السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله\" (^٥).\n_________\n(^١) أبو محمد التميمي مولاهم البغدادي.\n(^٢) هو المؤدب، أبو محمد البغدادي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن: قتيبة بن سعيد، وروح بن المهاجر -كلاهما عن الليث، به، بمثله إلا أنَّ فيه: \"كما يعلمنا السورة من القرآن\"- بزيادة لفظة \"السورة\".\nكتاب الصلاة، باب التشهد (١/ ٣٠٢ - ٣٠٣) برقم (٤٠٣).\n(^٤) هو الأسدي مولاهم الكوفي. \"ثقة ثبت فقيه،. . . قتل بين يدي الحجاج سنة ٩٥ هـ\". ع. تهذيب الكمال (١٠/ ٣٥٨ - ٣٧٦)، التقريب (ص ٢٣٤).\n(^٥) كذا في الأصل، وصحيح مسلم، ومسند أحمد (٢٦٦٥)، (١/ ٢٩٢)، حيث رواه الأخير عن يونس بن محمد وقرنه بـ (حُجَين)، بلفظ المصنف، وكذلك عند أبي داود (٩٧٤) (١/ ٥٩٦)، والترمذي (٢٩٠)، (٢/ ٨٣)، والنسائي في الكبرى (٧٦٢)، (١/ ٢٥٣)، ثلاثتهم عن قتيبة، عن الليث، به، وأخرجه غير واحد من طريق الليث، به، بهذا اللفظ [انظر تخريجه في مسند أحمد (٢٦٦٥)، (٤/ ٤٠٧) طبعة مؤسسة الرسالة. و\"الإحسان\" (١٩٥٢، ١٩٥٣)].\nهذا، وقد وقع عند النسائي في \"المجتبى\" (٢/ ٢٤٢ - ٢٤٣) من طريق قتيبة نفسه \"عبده ورسوله\"، وفي النفس منه شيء.","vol":"5","page":389},{"text":"٢٠٦٥ - حدثنا ابن أبي مَسَرَّة (^١)، قال: حدثنا المُقْرِئُ (^٢)، قال: ثنا الليث (^٣)، قال: حدثني أبو الزبير، عن طاوس، وسعيد بن جُبَيْر، عن ابن عباس، قال: \"كان النبي (^٤) ﷺ يُعَلِّمُنَا التَّشَهُّدَ. . .\"، فذكر مثله.\n_________\n(^١) هو: عبد الله بن أحمد بن زكريا بن الحارث المكي، أبو يحيى.\n(^٢) هو: عبد الله بن يزيد بن عبد الرحمن المكي، أبو عبد الرحمن المقرئ، أصله من البصرة أو الأهواز. \"ثقة فاضل\" (٢١٣ هـ) ع. تهذيب الكمال (١٦/ ٣٢٠ - ٣٢٥)، التقريب (ص ٣٣٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) في (م): \"رسول الله ﷺ\".","vol":"5","page":390},{"text":"٢٠٦٦ - أخبرنا محمدُ بن عبد الله بن عبد الحكم (^١)، قال: حدثني\n⦗٣٩١⦘ أبي (^٢) وشعيب بن الليث، عن الليث (^٣)، عن أبي الزبير، عن سعيد بن جُبَيْر وطاوس، بمثله.\nوسمعتُ محمدَ بن عبد الله بن عبد الحكم، قال: سمعتُ الشافعيَّ [رحمة الله عليه] (^٤) يقول: \"هذا أجود حديثٍ رُوِيَ عن النبيّ ﷺ (^٥) في التشهد\".\n_________\n(^١) ابن أعين المصري، ولم يرد في (ل) و(م): \"ابن عبد الله\".\n(^٢) هو: عبد الله بن عبد الحكم بن أعين المصري الفقيه المالكي. (٢١٤ ص) (س).\nوثقه: أبو زرعة، والعجلي، [ولم أجد هذا في ثقاته مع أنه ترجم له برقم (٨٤٢)، (ص ٢٦٦)]. والخليلي: \"ثقة مشهور\"، وقال: \"ثقة كبير متفق عليه\". وابنُ عبد البر.\nوذكره ابن حبان في \"الثقات\". وقال أبو حاتم: \"صدوق\". وقال الساجي: \"كذبه يحيى بن معين\". وذكر محمد بن قاسم قصة حضور ابن معين مجلس عبد الله، ومراجعته إياه ثم قوله للناس: يكذب -أي: ابن عبد الحكم-. وقال الذهبي: (لم يثبت قول ابن معين: إنه كذاب\".\nقلت: وإن ثبت يحمل على الخطأ في الحديث، أو الكذب في الحديث الذي راجعه فيه ابن معين فقط، وهذا رأي ابن معين، وهو مخالفٌ فيه. وأقل أحواله أنه \"صدوق\"؛ قال الحافظ: \"صدوق، أنكر عليه ابن معين شيئًا\" الجرح والتعديل (٥/ ١٠٦)، الثقات لابن حبان (٨/ ٣٤٧)، الإرشاد (١٠١)، (١/ ٢٦٣)، و(١/ ٤٢٦)، الانتقاء (ص ٥٣)، ترتيب المدارك (٢/ ٥٢٣ - ٥٢٨)، السير (١٠/ ٢٢١)، تهذيب التهذيب (٥/ ٢٥٣)، التقريب (ص ٣١٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) من (ل) و(م).\n(^٥) (ك ١/ ٤٣٧).","vol":"5","page":390},{"text":"٢٠٦٧ - حدثنا مهديُّ بن الحارث (^١)، قال: ثنا ابن أبي شَيْبَة (^٢)، قال: حدثني يحيى (^٣) بن آدم، قال: ثنا عبد الرحمن بن حميد (^٤)، قال: حدثني أبو الزبير، عن طاوس، عن ابن عباس قال: \"كان رسولُ الله ﷺ يُعَلِّمُنَا التشهدَ، كما يُعَلِّمُنَا السورةَ من القرَآن \" (^٥).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) هو: أبو بكر عبد الله بن محمد.\nوهو الملتقى هنا بين المصنف والإمام مسلم، رواه مسلم عنه، عن يحيى بن آدم -به بمثله. الكتاب والباب المذكوران (١/ ٣٠٣) برقم (٤٠٣/ ٦١).\n(^٣) \"يحيى\" لم يرد في (م).\n(^٤) ابن عبد الرحمن الرؤاسي، الكوفي. \"ثقة، من السابعة\". (م د س). تهذيب الكمال (١٧/ ٧٢ - ٧٦)، التقريب (ص ٣٣٩).\n(^٥) الحديث في مصنف ابن أبي شيبة (٣٠٠٢)، (١/ ٢٦٢) باب: من كان يُعَلِّمُ التشهدَ ويأمر بتعليمه، ومن طريقه البيهقي (٢/ ٣٧٧) في \"الكبرى\".\nوأخرجه أحمد -أيضًا- في المسند (١/ ٣١٥) عن يحيى بن آدم، به، بمثله.","vol":"5","page":392},{"text":"٢٠٦٨ - حدثنا حمدانُ بن علي (^١)، والصغاني، وأبو أُمَيَّة، وإدريسُ بن بكر، قالوا: ثنا أبو نعيم (^٢)، قال: حدثنا سيفُ بن\n⦗٣٩٣⦘ أبي سليمان (^٣)، قال: حدثني مجاهد (^٤)، قال: ثنا عبد الله بن سَخْبَرَة أبو معمر (^٥)، قال: سمعتُ عبد الله بن مسعود (^٦) قال: \"علَّمني رسولُ الله ﷺ التشهدَ -كفّي بين كَفَّيْه -كما يُعَلِّمُني السورةَ من القرآن: \"التحياتُ لله، والصلواتُ والطيباتُ، السلام عليك أيها النبيُّ ورحمةُ الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أنَّ محمدًا عبدُه ورسولُه\" -وهو بين ظَهْرانَيْنَا- فلما قُبِض قلنا: \"السلام على النبي\" (^٧).\n⦗٣٩٤⦘ قال بعضهم: \"سيفُ بن سليمان\" (^٨) -غير أبي نعيم-.\n_________\n(^١) هو: محمد بن علي بن عبد الله البغدادي، أبو جعفر الوراق.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عن أبي نعيم، به، إلى قوله: \"كما يعلمني السورة من القرآن\" ثم قال: \"واقتص التشهد بمثل ما اقتصوا\".\nالكتاب والباب المذكوران (١/ ٣٠٢) برقم (٤٠٢/ ٥٩).\n(^٣) في صحيح مسلم: \"سيف بن سليمان\".\nويقال: ابن أبي سليمان -كما عند المصنف- وهو المخزومي مولاهم أبو سليمان المكي. \"ثقة ثبت، رمي بالقدر، سكن البصرة أخيرًا، ومات بعد سنة ١٥٠ هـ). (خ م د س ق). تهذيب الكمال (١٢/ ٣٢٠ - ٣٢٣)، التقريب (ص ٢٦٢).\n(^٤) هو: ابن جبر -بفتح الجيم، وسكون الموحدة- أبو الحجاج المخزومي مولاهم المكي.\n\"ثقة إمام في التفسير وفي العلم\" (١ أو ٢ أو ٣ أو ١٠٤ هـ). ع. تهذيب الكمال (٢٧/ ٢٢٨ - ٢٣٥)، توضيح المشتبه (٣/ ٤٧٩)، التقريب (ص ٥٢٠).\n(^٥) سخبرة: -بفتح المهملة، وسكون المعجمة، وفتح الموحدة- الأزدي، أبو معمر الكوفي. و\"سخبرة\" تصحف في (م) إلى \"سخيرة\" -بالياء-.\n(^٦) \"ابن مسعود\" لم يرد في (ط).\n(^٧) وأخرجه البخاري في \"الاستئذان (٦٢٦٥)، باب: الأخذ باليد- (١١/ ٥٨، مع الفتح)، عن أبي نعيم، به، بنحوه.\nفائدة: ادَّعَى الإمامُ الطحاويُّ في (شرح مشكل الآثار) (٩/ ٤٠٩ - ٤١٣) أن هذه الزيادة: [وهو بين ظهرانينا، فلما قبض …] من مجاهد -الراوي عن أبي معمر-، =\n⦗٣٩٤⦘ = وأطال الكلام في ذلك، وفيه نظر، وراجع في ذلك: الفتح (٢/ ٣٦٦)، و(صفة صلاة النبي ﷺ للشيخ الألباني (ص ١٨ - ٢٥، ١٦١ - ١٦٢)، [وفيه بحثٌ مستفيض في القضية].\n(^٨) في الأصل و(ط) و(س): \"سليمان بن سيف\"، ولعله خطأ، والصحيح ما أثبته، وهو من (ل، م).\nومراد المصنف أن بعضهم -غير أبي نعيم- قالوا: هذا، أما أبو نعيم فزاد: \"أبي\" فقال: \"سيف بن أبي سليمان\" كما في السند، وكأن المصنف يُعَرِّضُ بالإمام مسلم في روايته عن أبي نعيم بدون: \"أبي\"، وهو كما رواه مسلم عند شيخه أبي بكر بن أبي شيبة في مصنفه (١/ ٢٦٠) برقم (٢٩٨٦)، وكذلك عند البيهقي (٢/ ١٣٨) من طريق أحمد بن حازم بن أبي غرزة والطحاوي في (شرح المشكل) (٣٧٩٧)، (٩/ ٤٠٩ - ٤١٠) عن الحسين بن الحكم الكوفي، كلهم عن أبي نعيم.\nورواه أبو يعلى في مسنده (٥٣٤٧)، (٩/ ٢٣٦) عن زهير بن حرْب، وأبو نعيم في (المستخرج) (٨٩٤)، (٢/ ٢٦) عن [زهير] وإسماعيل بن عبد الله، كلاهما عن أبي نعيم، به، بمثله، موافقًا للمصنف.\nورواه البخاري (٦٢٦٥)، كما سبق، وأحمد في المسند (٣٩٣٥)، بترقيم أحمد شاكر، (١/ ٤١٤)، والنسائي في \"التطبيق\" باب: كيف التشهد الأول (٢/ ٢٣٧) عن إسحاق بن إبراهيم.\nثلاثتهم عن أبي نعيم، به، بمثله، مقتصرين على ذكر \"سيف\" فقط، بدون ذكر أبيه.\nوالأمر سهل، لأنه قيل فيه هذا وذاك. والله تعالى أعلم بالصواب.","vol":"5","page":392},{"text":"<span data-type='title' id=toc-345>باب [بيان] (^١) إيجابِ اختيارِ الدعاء بعد الفراغ من التشهد، وحكمِ (^٢) السلام على عبَادِ الله، وايجاب السلام على نَفْسِه وعلى الصالحين، والدليلِ على أنَّ \"السَّلام\" اسمٌ من أسماء الله</span>\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) في (ل) و(م): \"وحظر\" بدل \"حكم\"، وهو خطأ يخالف الأحاديث القادمة المبوَّب عليها.","vol":"5","page":395},{"text":"٢٠٦٩ - حدثنا ابنُ أبي رجاء، قال: ثنا وكيع، ح\nوحدثنا الصغاني، وأبو أُمَيَّةَ، قالا: ثنا يعلى (^١)، قالا: ثنا الأعمش (^٢)، عن أبي وائل، عن عبد الله، قال: \"كنَّا إذا صلَّيْنا خلف النبيِّ ﷺ قلنا: \"السَّلامُ على الله قِبَلَ (^٣) عِبَاده، والسلام على جبريل، والسلام على ميكائيل، والسلام على فلان وفلان\". فلمّا سمعها (^٤) رسولُ الله ﷺ قال: \"إنَّ الله هو السَّلامُ، فإذا جلس أحَدُكم في الصلاة فَلْيَقُلْ:\n⦗٣٩٦⦘ \"التحياتُ لله، والصلواتُ والطيباتُ، السلام عليك أيها النبيُّ ورحمةُ الله وبركاته، السلام عَلَيْنَا وعلى عباد الله الصالحين\"؛ فإنكم إذا قلتم ذلك أصاب كل عبد (^٥) في السماء والأرض، \"أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبدُه ورسوله، ثم يَتَخَيَّرُ\". هذا لفظ وكيع (^٦).\nوأما يعلى قال بنحوه ومعناه وقال: \"ثم يتخير ما شاء\" -يعني: \"من الدعاء\" (^٧) -.\n_________\n(^١) هو: ابن عبيد الطنافسي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن أبي معاوية، عن الأعمش، وأحال على حديث منصور حيث ساق متنه كاملًا بنحو حديث الأعمش عن أبي وائل. كتاب الصلاة، باب التشهد في الصلاة (١/ ٣٠٢) برقم (٤٠٢/ ٥٨).\n(^٣) من هنا إلى نهاية قوله: \"فلما سمعها … \" لا يوجد في حديث جرير عن منصور عند مسلم.\n(^٤) في (ل) و(م): \"فلما سمعنا\" -خطأ-.\n(^٥) في رواية جرير عن منصور عند مسلم زيادة لفظة: \"صالح\" وصفًا للعبد، وكذلك في رواية زائدة عن منصور الآتية عند المصنف برقم (٢٠٧٢).\n(^٦) (ك ١/ ٤٣٨).\n(^٧) وأخرجه البخاري (٨٣١) في \"الأذان\"، باب: التشهد في الآخرة (٢/ ٣٦٣) عن أبي نعيم، و(٨٣٥)، باب: ما يتخير من الدعاء بعد التشهد، وليس بواجب، (٢/ ٣٧٣)، عن مسدد، عن يحيى (ابن سعيد).\nوفي \"الاستئذان\" (٦٢٣٠)، باب: السلام اسم من أسماء الله تعالى- (١١/ ١٥، مع الفتح)، عن عمر بن حفص، عن أبيه.\nثلاثتهم عن الأعمش، به، بألفاظ متقاربة أقربها إلى سياق المصنف روايةُ حفص الأخيرة.\nوأخرجه الدارمي في \"الصلاة\" (١٣١٤)، (١/ ٣٢٨) عن يعلى بن عبيد بنحوه.","vol":"5","page":395},{"text":"٢٠٧٠ - حدثنا أحمد بن عبد الحميد الحارثي (^١) قال: ثنا حسينُ الجعفي (^٢)، قال: ثنا زائدة، عن سليمان، عن شقيق، عن عبد الله، قال:\n⦗٣٩٧⦘ \"كُنَّا إذا قَعَدْنَا في الصلاة قلنا: السلام علينا من رَبِّنَا، السلام على جبريل وميكائيل … \". وذكر الحديث بنحوه وقال في آخره: \"ثم ليتخَيَّرْ من الكلام ما شاء\".\n_________\n(^١) هو أبو جعفر الكوفي.\n(^٢) هو: حسين بن علي بن الوليد الجعفي، وهو موضع الالتقاء هنا، فقد رواه مسلم عن =\n⦗٣٩٧⦘ = عبد بن حميد، عن حسين المذكور، به، بلفظ: \"ثم ليتخير بعد من المسألة ما شاء \"أو ما أحب\". الكتاب والباب المذكوران (١/ ٣٠٢) برقم (٤٠٢/ ٥٧).","vol":"5","page":396},{"text":"٢٠٧١ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبي (^١)، قال: ثنا محمد بن جعفر (^٢)، عن شعبة، عن منصور، عن شقيق، عن عبد الله قال: \"كُنَّا إذا صلينا خلف رسولِ الله ﷺ … \". وذكر الحديث وقال في آخره: \"فإنَّكُم إذا قلتم: \"السلام علينا وعلى عباد الله الصالحين\" سَلَّمْتُمْ على كل عبد في السماء والأرض\".\nولم يذكر شعبةُ \"ثم ليتخيَّرْ من المسألة ما شاء\".\n_________\n(^١) والحديث في مسنده (١/ ٤٣٩) (ص ٤١٧٣) برقم (٤١٧٧) -طبعة أحمد شاكر-، (٧/ ٢٣٧ - ٢٣٨) -طبعة الرسالة- بنحو سياق المصنف بدون ذكر التشهد.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى وابن بشار، كلاهما عن محمد بن جعفر، به، وأحال متنه على حديث جرير عن منصور. الكتاب والباب المذكوران، (١/ ٣٠٢) برقم (٤٠٢/ ٥٦).","vol":"5","page":397},{"text":"٢٠٧٢ - حدثنا الصغاني، قال: ثنا معاوية بن عمرو (^١)، قال: ثنا زائدة (^٢)، عن منصور، عن شقيق، عن عبد الله، قال: \"كُّنَّا إذا صلَّيْنا خلف\n⦗٣٩٨⦘ رسول الله ﷺ يقول الرجلُ مِنَّا إذا قعد في صلاةٍ (^٣): \"السلام على الله، السلام على فلان\"؛ فقال لنا رسول الله ﷺ يوم: إن الله هو السلام، فإذا قعد أحدُكم في صلاته فليقل: \"التحيات لله\" -إلى قوله: \"وعلى عباد الله الصالحين\"؛ فإنها تُصِيْبُ كُلَّ عبد في السماوات والأرض صالح لله. أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبدُه ورسولُه\". ثم لِيَتَخَيَّرْ (^٤) بعدُ من المسألة ما شاء\".\n_________\n(^١) هو الأزدي، أبو عمرو البغدادي.\n(^٢) هنا موضع الالتقاء.\n(^٣) هكذا في الأصل و(ط)، وفي (ل، م، س): \"صلاته\".\n(^٤) في (ل): \"يتخير\"، بدون اللام.","vol":"5","page":397},{"text":"٢٠٧٣ - حدثنا الغزِّيُّ (^١)، قال: ثنا أبو نعيم (^٢)، عن الأعمش، والفِرْيابِيُّ (^٣) عن سفيان (^٤)، عن الأعمش، ح\n⦗٣٩٩⦘ أخبرنا أبو عبيد الله حماد بن الحسن (^٥)، قال: ثنا بَدَلُ بن المُحَبَّرِ، قال: ثنا شعبة، قال: حدثني سليمان (^٦)، ح\nوحدثنا الصغاني، قال: ثنا سُرَيْجُ بن يونس (^٧)، قال: ثنا هشيم، قال: ثنا حصين (^٨)، والمغيرة (^٩) والأعمش (^١٠)، ح\nوحدثنا أبو أُمَيَّةَ، قال: ثنا أحمدُ بن يونس (^١١)، قال: ثنا زهير، عن مغيرة (^١٢)، ح\n⦗٤٠٠⦘ وحدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^١٣)، قال: ثنا هشامٌ، عن حماد (^١٤)، ح\nوحدثنا ابنُ عوف (^١٥)، قال: ثنا آدم (^١٦)، ح\nوحدثنا الصغاني، قال: ثنا أبو النضر، قالا: ثنا شعبة، عن حماد (^١٧)، ح\n⦗٤٠١⦘ وحدثنا سعيدُ بن مسعود المروزي (^١٨)، قال: أبنا النضر بن شُمَيْل (^١٩) (^٢٠)، قال: ثنا شعبةُ، قال: ابنا أبو هاشم (^٢١) وحَصِيْن (^٢٢)، ح\nوحدثنا أبو عبيد الله، قال: ثنا بَدَلٌ، قال: ثنا (^٢٣) شعبة، ثنا الحكم، وحماد، وأبو هاشم، بمثله، في التشهد (^٢٤)، ح\nوحدثنا عباس الدُّوْرِيُّ، قال: ثنا أبو يحيى (^٢٥)، قال: ثنا الأعمش، ح وحدثنا نصرُ بن مَرْزُق (^٢٦)، قال:\n⦗٤٠٢⦘ ثنا الخَصِيْبُ بن ناصِحٍ (^٢٧)، قال: ثنا وُهَيْبٌ، كُلُّهم عن الأعمش، عن أبي وائل، عن عبد الله، عن النبي ﷺ بحديثهم في التشهد.\n_________\n(^١) هو: أبو العباس عبد الله بن محمد بن عمرو الأزدي الفلسطيني.\n(^٢) أخرجه البخاري في \"الأذان\" (٨٣١)، كما سبق في (ح / ٢٠٦٩).\n(^٣) عطف على أبي نعيم، فل (لغزيّ) هنا شيخان: أبو نعيم، والفريابي.\n(^٤) سفيان: هو الثوري.\nوأخرجه ابن ماجه في \"الصلاة\" (٨٩٩) باب: ما جاء في التشهد (١/ ٢٩١) عن محمد بن معمر، عن قبيصة.\nوالدارقطني (١/ ٣٥١)، والطبراني (١٠/ ٤٤) برقم (٩٩٠١) من طريق ابن المبارك، كلاهما عن الثوري، به.\nقرن قبيصةُ بالأعمش كُلًّا من: منصور، وحصين.\nوقرن ابنُ المبارك به كلًّا من: والد الثوري، ومنصور، وحماد، والمغيرة.\n(^٥) ابن عَنْبَسَة الوراق النَّهْشَلي البصري، نزيل سامرآء.\n(^٦) وأخرجه أحمد في المسند (١/ ٤٤٠) عن غندر، عن شعبة، به، مقرونًا بمنصور، وحماد، والمغيرة، وأبي هاشم، بنحوه.\n(^٧) ابن إبراهيم البغدادي، أبو الحارث.\n(^٨) هو: ابن عبد الرحمن السُّلَمي، أبو الهذيل الكوفي.\n(^٩) هو: ابن مقسم -بكسر الميم- الضبي مولاهم أبو هشام الكوفي الأعمى.\n(^١٠) وأخرجه أبو بكر بن أبي شيبة في مصنفه (١/ ٢٦٠) عن هشيم، به.\nوعنه ابن حبان في صحيحه (١٩٤٨)، (٥/ ٢٧٤ - ٢٧٦).\nوأخرجه البخاري (١٢٠٢) في \"العمل في الصلاة\" باب: من سمَّى قومًا، أو سلّم في الصلاة على غيره مواجهة وهو لا يعلم، عن عمرو بن عيسى، عن عبد العزيز بن عبد الصمد، عن حصين بن عبد الرحمن، به، بنحوه.\n(^١١) هو: أحمد بن عبد الله بن يونس الإمام.\n(^١٢) أخرجه البخاري في \"التوحيد\" (٧٣٨١)، باب: قول الله تعالى: ﴿السَّلَامُ الْمُؤْمِنُ﴾ (١٣/ ٣٧٨، مع الفتح)، عن أحمد بن يونس المذكور، به، بنحوه.\nوكذلك الطحاوي في \"شرح المعاني\" (١/ ٢٦٣) عن حسين بن نصر، =\n⦗٤٠٠⦘ = والطبراني في الكبير (١٠/ ٤٥) عن علي بن عبد العزيز.\nكلاهما عن أحمد بن يونس، به، بنحوه.\n(^١٣) هو الطيالسي، والحديث في مسنده (ص ٣٣) برقم (٢٤٩).\nورواه النسائي (٢/ ٢٤٠) من طريق خالد عن هشام، به.\nورواه الطحاوي في \"شرح المعاني\" (١/ ٢٦٢) عن أبي بكرة، عن أبي داود ووهب، وأبي عامر، كلهم عن هشام، به.\n(^١٤) هو: ابن أبي سليمان: مسلم الأشعري مولاهم أبو إسماعيل الكوفي.\n(^١٥) هو: محمد بن عوف بن سفيان الطائي الحمصي.\n(^١٦) هو: ابن أبي إياس، واسمه: عبد الرحمن بن محمد العسقلاني، أصله خراساني، يكنى أبا الحسن، نشأ ببغداد. \"ثقة عابد\" (٢٢١ ص) (خ خد ت س ق). تهذيب الكمال (٢/ ٣٠١ - ٣٠٧)، التقريب (ص ٨٦).\n(^١٧) وأخرجه أحمد في المسند (١/ ٤٦٤) عن محمد بن جعفر.\nوالطحاوي في \"شرح المعاني\" (١/ ٢٦٢) من طريق عبد الرحمن بن زياد، كلاهما عن شعبة، به.\nوأبو النضر هو: هاشم بن القاسم البغدادي.\n(^١٨) ابن عبد الرحمن. ذكره ابن حبان في الثقات\" (٨/ ٢٧١)، وقال الذهبي: \"المحدث المسند … أحد الثقات\". توفي سنة ٢٧١ هـ. سير أعلام النبلاء (١٢/ ٥٠٤ - ٥٠٥).\nو\"المروزي \": -بفتح الميم والواو- نسبة إلى \"مرو الشاهجان\". المسالك والممالك (ص ١٤٧)، الأنساب (٥/ ٢٦٥)، اللباب (٣/ ١٩٩).\n(^١٩) هو المازني، أبو الحسن النحوي البصري. و\"ابن شميل\" لم يرد في (ل) و(م).\n(^٢٠) (٤٢٥).\n(^٢١) هو الرماني -بضم الراء، وتشديد الميم- الواسطي، اسمه: يحيى بن دينار، وقيل: ابن الأسود، وقيل: ابن نافع. \"ثقة\" (١٢٢، وقيل سنة ١٤٥ هـ) ع.\nالأنساب (٣/ ٨٩)، تهذيب الكمال (٣٤/ ٣٦٢ - ٣٦٣)، التقريب (ص ٦٨٠).\n(^٢٢) وأخرجه أحمد عن محمد بن جعفر، عن شعبة، عن الأعمش، ومنصور، وحماد، والمغيرة، وأبي هاشم، به. المسند (١/ ٤٤٠)، وعنه الطبراني في \"الكبير\" (١٠/ ٤٥)، وأخرجه النسائي (٢/ ٢٤١) مثل أحمد.\n(^٢٣) في (ل) و(م): \"قال: سمعت. . .\".\n(^٢٤) وأخرجه الطبراني في الكبير (١٠/ ٤٥) كذا الإسناد عن الحكم وحصين فقط.\n(^٢٥) هو: عبد الحميد بن عبد الرحمن الحِمّاني أبو يحيى الكوفي، لقبه: \"بَشْمِين\".\n(^٢٦) أبو الفتح المصري.\n(^٢٧) هو الحارثي البصري، نزيل مصر. قال أبو زرعة: \"ما به بأس، إن شاء الله\". وذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\". ووثقه أحمد بن سعد بن الحكم. وقال الحافظ: \"صدوق يخطئ\" (٨ وقيل: ٢٠٧ هـ). روى له النسائي في \"اليوم والليلة\" حديثًا واحدًا. الجرح والتعديل (٣/ ٣٩٧)، الثقات لابن حبان (٨/ ٢٣٢)، تهذيب الكمال (٨/ ٢٥٥ - ٢٥٦) إكمال مغلطائي (١/ الورقة ٣٢٨ - على ما نقل عنه بشار في حاشيته على تهذيب الكمال (٨/ ٢٥٦) - التقريب (ص ١٩٣).","vol":"5","page":398},{"text":"٢٠٧٤ - حدثنا الحسنُ بن عَفَّان، قال: ثنا عبيد الله (^١)، قال: أبنا حريث (^٢)، عن واصل\n⦗٤٠٣⦘ الأَحْدَب (^٣)، ح\nوحدثنا أبو أُمَيَّةَ، قال: ثنا سعيد بن سليمان (^٤)، قال: ثنا شَرِيكٌ (^٥)،\n⦗٤٠٤⦘ عن جامع بن أبي راشد (^٦) (^٧).\nوحدثنا إسحاقُ الدَّبَرِيُّ، عن عبد الرزاق، عن الثوري، عن حماد، ومنصور، وحصين، والأعمش، وأبي هاشم- كلُّهم عن أبي وائل.\nوسفيان (^٨)، عن أبي إسحاق (^٩)، عن الأسود، وأبي الأحوص (^١٠)، عن عبد الله (^١١)، ح\n⦗٤٠٥⦘ (^١٢) وحدثنا الصغاني، قال: ثنا هاشمُ بن القاسم، عن إسرائيل، عن أبي إسحاق، عن أبي الأَحْوَص، وأبي عبيدة (^١٣)، عن عبد الله (^١٤)، ح\nوحدثني فَضْلَكَ [الرازيُّ] (^١٥)، قال: حدثنا قتيبة، قال: ثنا عَبْثَرٌ، عن الأعمش، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله (^١٦)، كلُّهُمْ ذكروا تَشَهُّدَ عبد الله (^١٧).\n_________\n(^١) هو: ابن موسى بن باذام العبسي الكوفي.\n(^٢) تصحف \"حريث\" في (ل) و(م) إلى \"الحارث\".\nوهو: ابن أبي مطر -واسمه: عمرو- الفزاري أبو عمرو الحناط الكوفي. (خت ت ق).\nضعفه كل من: -يحيى بن معين، وعمرو بن علي الفلّاس، وأبي حاتم، والنسائي [وقال في موضع: متروك الحديث] وابن شاهين. وقال البخاري: \"فيه نظر\". وقال في الضعفاء: \"ليس عندهم بالقوي\". وقال ابن حبان: \"وكان ممن يخطئ، لم يَغْلِبْ خطؤُه على صوابه فيُخْرِجُه عن حدّ العدالة، ولكنه إذا انفرد بالشيء لا يُحْتَجُّ به\".\nوقال الذهبي: \"متروك الحديث\"، وقال الحافظ: \"ضعيف، من السادسة\".\nانظر: رواية ابن طهمان عن ابن معين (١١١) (ص ٥٥)، تاريخ البخاري الكبير (٣/ ٧١)، الضعفاء (٩٠)، ضعفاء النسائي (٢٢٠) (ص ١٦٥)، الجرح والتعديل (٣/ ٢٦٤)، المجروحين لابن حبان (١/ ٢٦٠)، الكامل في الضعفاء (٢/ ٢٠٠)، =\n⦗٤٠٣⦘ = تاريخ أسماء الضعفاء والكذابين لابن شاهين (١٥٨) (ص ٨٠)، تهذيب الكمال (٥/ ٥٦٢ - ٥٦٥)، الكاشف (١/ ٣١٨)، المغني في الضعفاء (١٣٥٧) (١/ ١٥٤)، ديوان الضعفاء (٨٦٩) (ص ٧٦)، التقريب (ص ١٥٦)، الفلاس منهجه وأقواله في الرواة (ص ٧٩ - ٨٠).\n(^٣) ورواه الطبراني في \"الكبير\" (٩٩٠٦)، (١٠/ ٤٥) عن عبدان بن أحمد، عن محمد بن علي بن عفان، عن عبيد الله، به.\n(^٤) هو الضبي، أبو عثمان الواسطي، نزيل بغداد.\n(^٥) هو: ابن عبد الله النخعي، الكوفي، القاضي بواسط، ثم الكوفة، أبو عبد الله. قال ابن حبان في \"المشاهير\" (١٣٥٣): \"وكان من الفقهاء والمذكورين، من العلماء الذين واظبوا على العلم، ووقَّفوا أنفسهم عليه، وكان يَهِمُ في الأحايين إذا حَدَّثَ من غير كتابه\". وقال في \"الثقات\" (٦/ ٤٤٤): \" … وكان في آخر عمره يخطئ فيما يروي، تغير عليه حفظه، فسماع المتقدمين عنه الذين سمعوا منه بواسط ليس فيه تخليط، مثل يزيد بن هارون، وإسحاق الأزرق، وسماع المتأخرين عنه بالكوفة فيه أوهام كثيرة\".\nوقال الحافظ في التقريب (ص ٢٦٦): \"صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عادلًا فاضلًا عابدًا، شديدًا على أهل البدع\"، مات سنة ٧ أو ١٧٨ هـ. (خت م -في المتابعات- ٤). تهذيب الكمال (١٢/ ٤٦٢ - ٤٧٥).\nولم يذكره أصحاب كتب الاختلاط إلا السبط في \"الاغتباط\" (ص ١٧٠). وذكر قول ابن حبان المذكور.\nولعل الراوي عن شريك -هنا- وهو سعيد بن سليمان- يكون ممن سمع عنه في واسط، لأنه واسطي، ويكون -على قول ابن حبان- ممن سمع منه قبل الاختلاط، على أن هذا الاحتمال ضعيف، لأنه كان نزيل بغداد.\n(^٦) هو: الكاهلي، الصيرفي، الكوفي. \"ثقة، فاضل، من الخامسة\"، ع. تهذيب الكمال (٤/ ٤٨٥ - ٤٨٦)، التقريب (ص ١٣٧).\n(^٧) وأخرجه أحمد في المسند (١/ ٣٩٤) عن يحيى بن آدم، عن شريك، به،\nوأخرجه أبو داود في \"الصلاة\" (٩٦٩) باب: التشهد (١/ ٥٩٢) من طريق إسحاق الأزرق، عن شريك، عن جامع بن شداد، عن أبي وائل، به، وزاد في السياق للمتن.\n(^٨) هو الثوري، ويروي عنه هنا عبد الرزاق، وعنه الدبري -كما سبق-.\n(^٩) هو: عمرو بن عبد الله السبيعي، والأسود هو: ابن يزيد النخعي.\n(^١٠) هو: عوف بن مالك بن نضْلة -بفتح النون، وسكون المعجمة- الجُشمي -بضم الجيم، وفتح المعجمة- الكوفي، مشهور بكنيته. \"ثقة، من الثالثة\" قتل في ولاية الحجاج على العراق. (بخ م ٤). تهذيب الكمال (٢٢/ ٤٤٥ - ٤٤٦)، التقريب (ص ٤٣٣).\n(^١١) وهو في مصنف عبد الرزاق (٣٠٦١) (٢/ ١٩٩). عن الثوري، عن الستة المذكورين بهذين الإسنادين.\nوأخرجه الطبراني في \"الكبير\" (٩٨٨٨) (١٠/ ٤١) بإسناد المصنف.\nوأخرجه أحمد في المسند (١/ ٤٢٣)، وابن ماجه (٨٩٩) في \"إقامة الصلاة\" باب: ما جاء في التشهد، وابن حبان (١٩٥٠) (٥/ ٢٧٩)، عن محمد بن عبد الرحمن الدغولي، كلاهما (ابن ماجه والدغولي) عن محمد بن يحيى الذهلي؛ والبيهقي في =\n⦗٤٠٥⦘ = \"الكبرى\" (٢/ ٢٧٧) من طريق أحمد بن منصور، ثلاثتهم (أحمد، والذهلي، وأحمد بن منصور) عن عبد الرزاق؛ وابن حبان (١٩٥٦) (٥/ ٢٨٥ - ٢٨٦) من طريق إبراهيم بن خالد الصنعاني، كلاهما عن الثوري، به.\nوليس في إسناد ابن حبان الأول ذكرٌ لحماد وحصين.\n(^١٢) من هنا إلى قوله: \"عن أبي الأحوص\" في السطر التالي ساقط من (س).\n(^١٣) هو: ابن عبد الله بن مسعود، مشهور بكنيته، والأشهر أنه لا اسم له غيرها، ويقال: اسمه: عامر، كوفي. \"ثقة، من كبار الثالثة، والراجح أنه لا يصح سماعه من أبيه، مات بعد سنة ٨٠ هـ\". ع. تهذيب الكمال (١٤/ ٦١ - ٦٣)، التقريب (ص ٦٥٦).\n(^١٤) أخرجه الطبراني في \"الكبير\" (٩٩١٥) (١٠/ ٤٩) عن علي بن عبد العزيز، عن عبد الله بن رَجَاء، عن إسرائيل، به.\n(^١٥) من (ل) و(م) وهو كذلك.\n(^١٦) وأخرجه الطبراني في \"الكبير\" (٩٩١٣)، (١٠/ ٤٧ - ٤٨)، وله إلى عبثر طريقان:\n١ - طريق قتيبة، يروي عنه موسى بن هارون.\n٢ - طريق سعيد بن عمرو الأشعثي، يروي عنه محمد بن عبد الله الحضرمي.\n(^١٧) في (ل) و(م) زيادة (وحديثهم فيه).","vol":"5","page":402},{"text":"<span data-type='title' id=toc-346>باب [بيانِ] (^١) إيجابِ الصلاةِ على النبيِّ ﷺ بعد السلام عليه (^٢)، وعلى عباد الله الصالحين في التَّشَهُّدِ، وثوابه</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كلمة \"عليه\" ساقطة من (ل) و(م).","vol":"5","page":406},{"text":"٢٠٧٥ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالكًا (^١) حدَّثَه عن نُعيم بن عبد الله المُجْمر (^٢)، أنَّ محمدَ بن عبد الله بن زيد الأنصاري (^٣) -وعبد الله بن زيد هو الذي أُرِيَ النداء بالصلاة (^٤) - أخبره\n⦗٤٠٧⦘ عن أبي مسعود الأنصاري (^٥)، أنه قال: أتانا رسولُ الله ﷺ في مسجد (^٦)\n⦗٤٠٨⦘ سعد بن عبادة (^٧)، فقال له بشير بن سعد (^٨): \"أمرنا الله أن نُصَلِّيَ عليكَ، فكيف نصلي عَلَيْكَ؟ قال: \"فسكت النبي ﷺ حتى تَمَنَّيْنَا أنه لم يسأله، ثم قال رسول الله ﷺ: \"قولوا: اللهم صل على محمد وعلى آل محمد (^٩)، كما صلَّيْتَ على آل إبراهيم (^١٠)، وبارك على محمد\n⦗٤٠٩⦘ وعلى آل محمد كما باركت على إبراهيم في العالمين، إنك حميد مجيد، والسلام كما قد عُلِّمْتُمْ\".\n_________\n(^١) هنا موضع الالتقاء مع الإمام مسلم، رواه عن يحيى بن يحيى التميمي، قال: قرأت على مالك، به، بمثله، بزيادة لفظة: \"يا رسول الله\" بعد قوله: \"أمرنا الله تعالى أن نصلي عليك\". الصحيح، كتاب الصلاة، باب: الصلاة على النبي ﷺ بعد التشهد (١/ ٣٠٥) برقم (٤٠٥).\n(^٢) هو المدني، مولى آل عمر، يعرف بـ \"المجمر\" -بضم الميم الأولى، وكسر الثانية، بينهما جيم ساكنة- وكذا أبوه. \"ثقة، من الثالثة\". ع.\nوقيل له \"المجمر\" لأنه كان يأخذ المجمر قُدَّامَ عمر بن الخطاب ﵁ إذا خرج للصلاة في شهر رمضان. وقال ابن ماكولا: \"كان يُجَمِّر المسجد\". الإكمال لابن ماكولا (٧/ ١٧٥ - ١٧٦)، الأنساب (٥/ ٢٠٣)، تهذيب الكمال (٢٩/ ٤٨٧ - ٤٨٩)، توضيح المشتبه (٨/ ٨٩)، التقريب (ص ٥٦٥).\n(^٣) المدني. \"ثقة من الثالثة\". (عخ م ٤). تهذيب الكمال (٢٥/ ٤٨٢ - ٤٨٤)، التقريب (ص ٤٨٨).\n(^٤) يشير إلى خبره المعروف في ذلك، رواه أحمد في المسند (٤/ ٤٢، ٤٣)، وأبو داود (٤٩٩) في الصلاة، باب: كيف الأذان، وابن ماجه (٧٠٦) في الأذان، باب بدء =\n⦗٤٠٧⦘ = الأذان، وابن حبان (١٦٧٩)، (٤/ ٥٧٢ - ٥٧٣) وغيرهم من طرق عن محمد بن عبد الله بن زيد المذكور عن أبيه.\nوكانت رؤياه تلك في السنة الأولى من الهجرة بعد ما بنى رسولُ الله ﷺ مسجده.\nالسيرة لابن هشام (٢/ ١١١ - ١١٢)، تهذيب الكمال (١٤/ ٥٤١).\n(^٥) اسمه: عقبة بن عمرو بن ثعلبة الأنصاري البدري، مات قبل الأربعين، وقيل بعدها.\nع. [في تهذيب الكمال (عقبة بن ثعلبة بن عمرو)، وهذا خطأ قطعًا كما في مصادره ترجمته]. انظر: الثقات لابن حبان (٣/ ٢٧٩)، الاستيعاب (١٨٤٦) (٣/ ١٨٤)، أسد الغابة (٣٧١٧)، تهذيب الكمال (٢٠/ ٢١٠ - ٢١٨)، التقريب (ص ٣٩٥)، الإصابة (٥٦٢٢)، (٤/ ٤٣٢).\n(^٦) كذا في النسخ، وفي الموطأ -رواية يحيى- (١/ ١٦٥ - ١٦٦) و(٥٠٥) (١/ ١٩٥ - ١٩٦) -من رواية أبي مصعب- و(١٦٣) (ص ١٤٤) -من رواية الحدثاني- و(شرح مشكل الآثار) (٢٢٢٩)، (٦/ ٦)، حيث رواه عن يونس بن عبد الأعلى، به، بلفظ: \"في مجلس\".\nوهو كذلك في صحيح مسلم، ورواه أحمد (٤/ ١١٨) عن عثمان بن عمر، وفي (٥/ ٢٧٣) عن إسحاق -والشافعي في \"مسنده\" (١/ ٩٠ - ٩١)، وعبد الرزاق (٣١٠٨)، والدارمي (١٣١٧)، (١/ ٣٢٩ - ٣٣٠) عن عبيد الله بن عبد المجيد- وأبو داود (٩٨٠)، (١/ ٦٠٠) عن القعنبي- والترمذي (٣٢٢٠)، (٥/ ٣٣٥) - من طريق معن، والنسائي (٣/ ٤٥) في \"المجتبى\"، و(١٢٠٨)، (١/ ٣٨١) من \"الكبرى\" من طريق ابن القاسم، وابن حبان (١٩٥٨)، (١٩٦٥) من طريق أحمد ابن أبي بكر، والطبراني في (الكبير) (١٧/ ٢٦٤) عن إسماعيل بن أبي أويس، عشرتهم عن مالك، به، بهذا اللفظ: \"مجلس\".\n(^٧) ابن دُلَيْم بن حارثة الأنصاري الخزرجي، سيد الخزرج، صحابي معروف (٤).\nانظر: الاستيعاب (٩٤٩)، (٢/ ١٦١)، أسد الغابة (٢٠١٢)، (٢/ ٤٤١ - ٤٤٣)، تهذيب الكمال (١٠/ ٢٧٧ - ٢٨١)، الإصابة (٣١٨٠)، (٣/ ٥٥ - ٥٦).\n(^٨) في رواية الدارمي (١٣١٧) عند ذكر بشير هذا: \"وهو أبو النعمان بن بشير\" فهو: \"بشير بن سعد بن ثعلبة بن خَلّاس -بفتح الخاء المعجمة، وتشديد اللام، على ما ضبطه الدارقطني، وتبعه غيره- الأنصاري، صحابي جليل، استشهد بعين التمر سنة ١٢ هـ (س). انظر: المؤتلف والمختلف للدارقطني (٢/ ٨٦٤ - ٨٦٥)، معرفة الصحابة لأبي نعيم (٢٩٣)، (٣/ ٩٦ - ١٠٠)، الاستيعاب (١٩٤)، (١/ ٢٥٢ - ٢٥٣)، إكمال ابن ماكولا (٣/ ١٦٩ - ١٧٠)، أسد الغابة (٤٥٩)، المشتبه للذهبي (١/ ١٩٦)، الإصابة (٦٩٤)، (١/ ٤٤٢).\n(^٩) (ك ١/ ٤٢٦).\n(^١٠) كذا في الأصل و(ط) و(س) و(شرح مشكل الآثار) (٢٢٢٩)، وهو موافق لما في الموطأ -رواية أبي مصعب، ونسخة الظاهرية لرواية الحدثاني -كما أفاده المحقق، وسنن النسائي \"المجتبى\" (٣/ ٤٥)، وصحيح ابن حبان (١٩٥٨).\nوفي (ل) و(م) بدون لفظة \"آل\" وهو موافق لما في رواية يحيى الليثي من الموطأ، ونسخة إسطنبول من رواية الحدثاني، وجميع المصادر الباقية المذكورة عند جملة: \"في مسجد سعد بن عبادة\".","vol":"5","page":406},{"text":"٢٠٧٦ - حدثنا يوسفُ بن مُسَلَّم قال: ثنا حجاج بن محمد، قال: حدثني شعبة، ح\nوحدثني عباس الدوري (^١)، قال: ثنا شبابةُ، ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^٢)، ح\nوحدثنا يزيدُ بن عبد الصمد (^٣)، قال: ثنا آدم (^٤)، كلُّهم عن شعبة (^٥)، عن الحكم (^٦)، قال:\n⦗٤١٠⦘ سمعت ابن أبي ليلى (^٧) يُحَدِّثُ عن كَعْبِ بن عُجْرة، أنه قال: ألا أهدي إليك (^٨) هدية؟ خرج علينا رسولُ الله ﷺ، فقلنا: يا رسولَ الله (^٩)، قد عَرَفْنا كيف نُسَلِّمُ عليك، فكيف نصلي (^١٠)؟ فقال (^١١): \"قولوا: اللهُمَّ صَلِّ على محمد وعلى آل محمد، كما (^١٢) [صَلَّيْتَ على إبراهيم (^١٣) إنك حميد مجيد، اللهم بارك على محمد (^١٤) وعلى آل محمد، كما] باركت على إبراهيم وعلى (^١٥) آل إبراهيم إنك حميد مجيد\" (^١٦) حَدِيْثُهم واحد.\n_________\n(^١) \"الدوري\" لم يرد في (ل) و(م).\n(^٢) هو الطيالسي، ولا يوجد الحديث في مسنده المطبوع في مسند أبي مسعود (ص ٨٥)، وأما بشير بن سعد فلا مسند له عنده أصلًا.\n(^٣) هو: يزيد بن محمد بن عبد الصمد الدمشقي.\n(^٤) هو: ابن أبي إياس العسقلاني.\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى، ومحمد بن بشار (واللفظ لابن المثنى) قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به، بنحوه.\nكتاب الصلاة، باب: الصلاة على النبي ﷺ بعد التشهد (١/ ٣٠٥) برقم (٤٠٦).\n(^٦) هو: ابن عُتَيْبة -بالمثناة، ثم الموحدة، مصغرًا- أبو محمد الكندي الكوفي. \"ثقة، ثبت، فقيه، إلا أنه ربما دلس\" (١١٣ هـ) ع، ذكره الحافظ في المرتبة الثانية من مراتب المدلسين. انظر: تهذيب الكمال (٧/ ١١٤ - ١٢٠)، جامع التحصيل (ص ١٠٦)، قصيدة المقدسي (ص ١٠٧)، التبيين للحلبي (ص ٢٣)، التقريب (ص ١٧٠)، تعريف أهل التقديس (ص ١٠٧)، التدليس في الحديث (ص ٢٥٧ - ٢٥٨).\n(^٧) هو: عبد الرحمن بن أبي ليلى الأنصاري، المدني، ثم الكوفي.\n(^٨) في (ط): \"لك\" ومثله في صحيح مسلم والبخاري (٦٣٥٧) وأحمد (٤/ ٢٤١) كلهم من طريق شعبة، به.\n(^٩) جملة النداء لا توجد في صحيح مسلم.\n(^١٠) في صحيح مسلم هنا زيادة لفظة \"عليك\".\n(^١١) في (ل) و(م): \"قال\" ومثله في صحيح البخاري ومسلم وأحمد.\n(^١٢) من هنا إلى قوله: \"كما باركت\" لا يوجد في الأصل و(ط)، والمثبت من (ل، م، س) وهو مستدرك في الأصل في الهامش بخط مغاير لخط الناسخ.\n(^١٣) كذا في النسخ، وفي صحيح مسلم: \"كما صليت على آل إبراهيم\"، ورواية البخاري -عن آدم نفسه- موافقة مع سياق مسلم، وكذلك سياق أحمد.\n(^١٤) سقطت كلمة \"على محمد\" من (س).\n(^١٥) وفي (ل) و(م): \"وآل إبراهيم\" بدون لفظة \"على\"، أما سياق صحيح مسلم والبخاري وأحمد ففيه: \"كما باركت على آل إبراهيم إنك. . .\" بدون تكرار إبراهيم.\n(^١٦) وأخرجه البخاري (٦٣٥٧) في \"الدعوات\"، باب: الصلاة على النبي ﷺ عن آدم، به، بمثل سياق مسلم إلا في زيادة جملة النداء عند السؤال.","vol":"5","page":409},{"text":"٢٠٧٧ - حدثنا أبو عمرو بن حازم الغِفَاريُّ (^١) قال: ثنا علي بن قادم (^٢) قال: ثنا مِسْعَر (^٣)، عن الحكم، بإسناده، مثله.\nوليس في حديث مسعر: \"ألا أهدي لك هدية\" (^٤)؟\n_________\n(^١) هو: أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غرزة (بتقديم الراء المهملة على المعجمة) الكوفي. و\"الغفاري\": بكسر الغين المعجمة، وفتح الفاء، وفي آخرها الراء المهملة، هذه النسبة إلى \"غفار\"، وهو: غفار بن مُلَيل بن ضمرة. . . الأنساب (٤/ ٣٠٤)، اللباب (٢/ ٣٨٧).\n(^٢) هو الخزاعي، أبو الحسن الكوفي.\n(^٣) هو: ابن كِدام، وهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن زهير بن حرْب وأبي كريب، قالا: حدثنا وكيع، عن شعبة ومسعر، به، وقال: \"وليس في حديث مسعر: \"ألا أهدي لك هدية\". الكتاب والباب المذكوران (١/ ٣٠٥) برقم (٤٠٦/ ٦٧).\n(^٤) وأخرجه البخاري (٤٧٩٧) في \"التفسير\"، باب: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَاأَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (٥٦)﴾ (٨/ ٣٩٢، مع الفتح)، عن: سعيد بن يحيى، عن أبيه، عن مسعر، عن الحكم، به.","vol":"5","page":411},{"text":"٢٠٧٨ - حدثنا حمدونُ بن عَبّاد (^١) قال: ثنا أبو بَدْرٍ (^٢)، قال: ثنا سليمانُ بن مِهْران (^٣)، ح\n⦗٤١٢⦘ وحدثنا الصغاني، قال: ثنا قبيصةُ (^٤)، قال: ثنا سفيان (^٥)، عن الأعمش (^٦) ح\nوحدثنا ابنُ الجُنَيد (^٧)، قال: ثنا أبو أحمد الزُّبَيْرِيُّ (^٨)، قال: ثنا مالك بن مِغْوَل (^٩)، كلاهما عن الحكم، بإسناده، وحديثهما فيه.\n_________\n(^١) هو البغدادي، أبو جعفر البزاز، المعروف بالفَرْغاني.\n(^٢) هو: شجاع بن الوليد بن قيس السكوني الكوفي.\n(^٣) هنا موضع الالتقاء، وانظر ما بعده.\n(^٤) هو: ابن عقبة السوائي.\n(^٥) هو الثوري.\n(^٦) هنا موضع الالتقاء، وانظر ما بعده.\n(^٧) هو: محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٨) هو: محمد بن عبد الله بن الزبير الأسدي الكوفي. وفي (م): \"الزهري\" وهو خطأ.\n(^٩) هو الكوفي، أبو عبد الله، و\"مغول\" بكسر أوله، وسكون المعجمة، وفتح الواو. \"ثقة ثبت\" (١٥٩ هـ) على الصحيح. ع. تهذيب الكمال (٢٧/ ١٥٨ - ١٦٢)، التقريب (ص ٥١٨).\nو\"مالك\" هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن:\nمحمد بن بكَّار، حدثنا إسماعيل بن زكريا، عن الأعمش، وعن مسعر، وعن مالك بن مغول، كلهم عن الحكم، به، بمثله، إلا أنه قال: \"وبارك على محمد\" ولم يقل: \"اللهم\". الكتاب والباب المذكوران (١/ ٣٠٦)، برقم (٤٠٦/ ٦٨).","vol":"5","page":411},{"text":"٢٠٧٩ - حدثنا الصغاني، قال: ثنا قبَيْصَةُ، عن سفيان (^١)، عن إبراهيمَ بن مهاجر (^٢)، عن مجاهد (^٣) وعن يزيد بن أبي زياد (^٤)، كلاهما عن\n⦗٤١٤⦘ ابنِ أبي ليلى (^٥)، ح\nوحدثنا عليُّ بن حرْب [الطائيُّ] (^٦)، قال: ثنا محمدُ بن فُضَيْل، قال:\n⦗٤١٥⦘ ثنا يزيدُ بن أبي زياد، ويعلى (^٧)، عن الأجْلَح (^٨)، عن الحكم (^٩) كلاهما (^١٠)\n⦗٤١٦⦘ عن ابنِ أبي ليلى (^١١)، ح\nوحدثنا محمد بن علي بن داود (^١٢)، قال: ثنا عبد الصمد بن النعمان (^١٣)، عن حمزة الزيات (^١٤)، عن الحكم، عن ابن أبي ليلى (^١٥)، كلّهم عن كَعْبِ بن عُجْرَة، قال أَكْثَرُهم: \"لما نزلَتْ هذه الآيةُ: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا\n⦗٤١٧⦘ صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (٥٦)﴾ (^١٦) جاء رجلٌ (^١٧) إلى النبيّ ﷺ فقال: يا رسولَ الله، هذا السلام عليكَ، فكيف الصلاة عليك؟ \". وذكر الحديث.\n_________\n(^١) هو الثوري، فابن عيينة لا يروي عن إبراهيم الآتي.\n(^٢) ابن جابر البجلي، أبو إسحاق الكوفي.\n(^٣) هو: ابن جبر المكي.\n(^٤) القرشي الهاشمي مولاهم، أبو عبد الله الكوفي، (١٣٦ هـ)، (خت م -مقرونًا- ٤). =\n⦗٤١٣⦘ = وثقه: يعقوب بن سفيان الفسوي. وابن شاهين، وقال: \"ثقة، لا يعجبني قول من تكلم فيه\". واعتبره الإمام مسلم ممن يشمله اسم الستر والصدق. وقال ابن سعد: \"وكان ثقة في نفسه، إلا أنه اختلط في آخر عمره، فجاء بالعجائب\". وقال أبو داود: \"ثبت لا أعلم أحدًا ترك حديثه، وغيره أحب إلي منه\". وقال العجلي: \"جائز الحديث، وكان بأخرة يلقن\". وقال ابن عدي: \"من شيعة أهل الكوفة، ومع ضعفه يُكْتَبُ حديثه\".\nوجرحه بالتضعيف أو ما دونه جماعة منهم:\nابن معين (ضعيف الحديث).\nوأحمد: (حديثه ليس بذاك).\nوأبو زرعة: (لين، يكتب حديثه، ولا يحتج به).\nوأبو حاتم الرازي: (ليس بالقوي).\nوالجوزجاني: (سمعتهم يضعفون حديثه).\nوالنسائي: (ليس بالقوي)، (لا يحتج بحديثه).\nوابن حبان: (وكان يزيد صدوقًا، إلا أنه لما كَبُرَ ساء حفظُه وتغَيَّر، فكان يتلقن ما لقِّنَ، فوقع المناكير في حديثه من تلقين غيره إياه وإجابَتِه فيما ليس من حديثه لسوء حفظه، فسماع من سمع منه قبل دخول الكوفة في أول عمره سماع صحيح، وسماع من سمع منه في آخر قدومه الكوفة بعد تغير حفظه وتَلَقُّنه ما يُلَقَّنُ سماع ليس بشيء\".\nوالدارقطني (ضعيف، لا يحتج به).\nوقال الذهبي في \"الكاشف\": \"شيعي عالم فهم، صدوق، رديء الحفظ، لم يترك\"، وذكره في \"المغني في الضعفاء\"، و\"ديوان الضعفاء\". =\n⦗٤١٤⦘ = وقال الحافظ: \"ضعيف، كبر فتغير، وصار يتلقن، وكان شيعيًّا\".\nخلاصة الأقوال:\nكان من الشيعة؛ بعضهم يُمَشُّونه في أول أمره، وتكاد تجتمع الأقوال على أنه اختلط، وصار يتلقن، وساء حفظه.\nنجد في كلام ابن حبان تفصيلًا أكثر، ولكن لم أتعرف على من سمع منه قبل التغير أو بعده حتى ينظر في أمرهم.\nغالبهم على ضعفه، على أن جرحهم له ليس شديدًا، فهو كما قال أبو داود: \"لم يترك حديثه\". وكلام الحافظ فيه يكاد يكون خلاصة لجميع الأقوال.\nويزيد هنا متابَع قاصرةً وتامةً، فلا يضر ضعفه هنا.\nانظر: طبقات ابن سعد (٦/ ٣٣٠)، العلل ومعرفة الرجال -رواية عبد الله- (٢/ ٣٣)، مقدمة الإمام مسلم لصحيحه (١/ ٥)، أحوال الرجال للجوزجاني (١٣٥)، (ص ٩٢)، سؤالات ابن الجنيد (٨٨٣)، (ص ٤٨٨)، ثقات العجلي (١٨٤٣)، (ص ٤٧٩)، المعرفة والتاريخ (٣/ ٨١)، تاريخ الدارمي (٢٥٠، ٨٧٨) (ص ٩٤، ٢٢٩)، الضعفاء للنسائي (٦٥١)، (ص ٢٥٢)، السنن الكبرى للنسائي (٢/ ٢٣٥)، سؤالات الآجري (٣/ ١٥٨)، الجرح (٩/ ٢٦٥)، المجروحين لابن حبان (٣/ ١٠٠)، سنن الدارقطني (٤/ ٢٤٤)، الثقات لابن شاهين (ص ٣٤٩)، الكامل لابن عدي (٧/ ٢٧٥ - ٢٧٦)، الكاشف (٢/ ٣٨٢)، المغني في الضعفاء (٧١٠١) (٢/ ٧٤٩)، ديوان الضعفاء (٤٧٢٢)، (ص ٤٤١)، التقريب (ص ٦٠١).\n(^٥) هو: عبد الرحمن الأنصاري، وهو موضع الالتقاء هنا، انظر التفصيل في نهاية السند.\n(^٦) من (ل) و(م) وهو كذلك.\n(^٧) أي: من طريق علي بن حرْب، فـ (عليُّ بن حرْب) له شيخان هنا: محمد بن فضيل ويعلى، وهو: ابن عبيد الطنافسي.\n(^٨) هو: ابن عبد الله بن حُجيّة -بالمهملة والجيم، مصغر- يكنى أبا حجية، الكندي، يقال: اسمه يحيى. (١٤٥ هـ) (بخ ٤).\nوثقه ابن معين -في روايتي: الدوري، والدارمي، وقال إسحاق عنه: \"صالح\"-، والعجلي، وقال الفلاس: \"مستقيم الحديث، صدوق\". وقال يحيى بن سعيد القطان: \"في نفسي منه شيء\". وقال أبو حاتم: \"ليس بالقوي، يكتب حديثه ولا يحتج به\".\nوضعفه: ابنُ سعد (وكان ضعيفًا جدًّا)، والجوزجاني وقال: (مُفْتَرٍ) والنسائي، وابنُ حبان. وقال ابن عدي -بعد ما أورد له بعض ما ينكر عليه-: \"له أحاديث صالحة غير ما ذكرته … ولم أجد له شيئًا منكرًا مجاوز الحد، لا إسنادًا ولا متنًا، وهو أرجو أنه لا بأس به، إلا أنه يُعد في شيعة الكوفة، وهو عندي مستقيم الحديث صدوق\".\nوذكره الذهبي في كتابه \"من تكلم فيه وهو موثق\" (ص ٥٨) وقال: \"شيعي، مشهور، صدوق\"، وفي \"المغني في الضعفاء\" و\"ديوان الضعفاء\". وقال الحافظ: \"صدوق شيعي\"، وهو كما قال. انظر: طبقات ابن سعد (٢٥٥٣)، (٦/ ٣٣٦)، تاريخ ابن معين -رواية الدوري- (٢/ ١٩)، أحوال الرجال (٣٢)، (ص ٥٢)، ثقات العجلي (٤٨)، (ص ٥٧)، تاريخ الدارمي (ص ٧٧) برقم (١٧٨)، السنن الكبرى للنسائي (٢/ ٢٧٥)، الجرح (٢/ ٣٤٧)، المجروحين لابن حبان (١/ ١٧٥)، الكامل لابن عدي (١/ ٤٢٩)، تهذيب الكمال (٢/ ٢٧٥ - ٢٨٠)، من تكلم فيه وهو موثق (ص ٥٨)، المغني في الضعفاء (٢٢٩)، (١/ ٣٢)، ديوان الضعفاء (٢٨٧)، (ص ٢٢)، ميزان الاعتدال (١/ ٧٩)، التقريب (ص ٩٦).\n(^٩) هو: ابن عتيبة، وهو موضع الالتقاء هنا، انظر ما بعده.\n(^١٠) وهما: يزيد بن أبي زياد والحكم بن عتيبة.\n(^١١) هنا موضع الالتقاء في جميع الطرق، رواه مسلم عن محمد بن المثنى ومحمد بن بشار (واللفظ لابن المثنى) عن غندر، عن شعبة، عن الحكم، عن ابن أبي ليلى، به، وليس فيه قصة الآية. كتاب الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، (١/ ٣٠٥) برقم (٤٠٦).\n(^١٢) هو البغدادي، نزيل مصر، المعروف بابن أخت غزال.\n(^١٣) أبو محمد البغدادي النسائي، يقال إن أصله كوفي، سكن بغداد. (٢١٦ هـ). وثقه ابن معين، والعجلي، وابن شاهين، وذكره ابن حبان في \"الثقات\". وقال أبو حاتم: \"صالح الحديث، صدوق\". وقال النسائي والدارقطني: \"ليس بالقوي\". انظر: تاريخ الدارمي (٢/ ٣٦٤)، ثقات العجلي (١٠٠٥) (ص ٣٠٣)، الجرح (٦/ ٥٢)، ثقات ابن حبان (٨/ ٤١٥)، ثقات ابن شاهين (٩٣٤)، (ص ٢٤٢)، تاريخ بغداد (١١/ ٣٩ - ٤٠)، السير (٩/ ٥١٨)، ميزان الاعتدال (٢/ ٦٢١)، لسان الميزان (٤/ ٣٧٤).\n(^١٤) حمزة هو: ابن حبيب القارئ، أبو عمارة الكوفي، التيمي مولاهم. وثقه ابن معين، وقال الذهبي: \"وحديثه لا ينحط عن رتبة الحسن\". وقال الحافظ: \"صدوق، زاهد، ربما وهم\". (٦ أو ١٥٨ هـ). (م ٤). تاريخ ابن معين -برواية الدوري- (٢/ ١٣٤)، الجرح والتعديل (٣/ ٢١٠)، تهذيب الكمال (٧/ ٣١٤ - ٣٢٣)، السير (٧/ ٩٠)، التقريب (ص ١٧٩).\n(^١٥) هنا موضع الالتقاء -كما سبق-. وانظر تخريجه كاملًا في \"الفتح\" (١١/ ١٥٨ - ١٥٩).\n(^١٦) سورة \"الأحزاب\": (٥٦).\n(^١٧) راجع \"الفتح\" (١١/ ١٥٨) في تحديد هذا السائل، وقد أطال فيه بحيث يصعبُ اختصارهُ هنا.","vol":"5","page":412},{"text":"٢٠٨٠ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، ح\nوحدثنا عليُّ بن حرْب [الطائي] (^١)، قال: ثنا عبد الملك بن عبد العزيز (^٢) الماجشون (^٣)، كلاهما\n⦗٤١٨⦘ أنَّ مالكَ بن أنس (^٤) حَدَّثهما عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم (^٥)، عن أبيه، عن عمرو بن سليم (^٦) قال: أخبرني أبو حميد السَّاعدي (^٧)، أنهم قالوا: يا رسولَ الله، كيف نُصَلِّي عليك؟ قال\n⦗٤١٩⦘ رسولُ الله ﷺ: \"قولوا: \"اللهُمَّ صل على محمد وعلى أزواجه وذُرِّيَّتِه، كما صَلَّيْتَ على آل (^٨) إبراهيم، وباركْ على محمد وأزواجه (^٩) وذريته، كما باركتَ على آل إبراهيم إنك حميد مجيد\" (^١٠).\n_________\n(^١) من (ل) و(م) وهو كذلك.\n(^٢) (ك ١/ ٤٢٦).\n(^٣) هو التيمي مولاهم المدني المالكي، تلميذ الإمام مالك، أبو مروان (٢١٣ هـ) (كد س ق). مفتي أهل المدينة في زمانه، فقيه مشهور.\nأما الحديث فمد غمزه فيه غير واحد، ومن أقوالهم فيه:\n١ - قال الأثرم: \"قلت لأحمد: إن عبد الملك بن الماجشون يقول: في سند \"أو كذا\" قال: \"مَنْ عبد الملك؟! من أهل العلم؟! مَنْ يأخذ مِنْ عبد الملك؟ \".\n٢ - قال الآجري عن أبي داود: \"كان عبد الملك لا يعقل الحديث\" وعلق الذهبي على كلامه بقوله: \"يعني: لم يكن من فرسانه، وإلا فهو ثقة في نفسه\".\n٣ - قال ابن البرقي: \"دعاني رجلٌ إلى أن أمضي إليه، فجئناه فإذا هو لا يدري الحديث أيش هو\".\n٤ - وضعفه الساجي، وقال: \"ضعيف الحديث، صاحب رأي، وقد حدث عن مالك =\n⦗٤١٨⦘ = بمناكير\". وذكره ابن حبان في الثقات (٨/ ٣٨٩). وقال الذهبي في \"الكاشف\": \"رأس في الفقه، قليل الحديث، صدوق\". وقال الحافظ: \"صدوق له أغلاط في الحديث\".\nفهو كما سبق: فقيه، قليل الحديث، صدوق. طبقات ابن سعد (١٤٧٦)، (٥/ ٥٠٦)، الجرح والتعديل (٥/ ٣٥٨)، تهذيب الكمال (٨/ ٣٥٨١ - ٣٦٢) السير (١٠ - / ٣٥٩ - ٣٦٠)، الكاشف (١/ ٦٦٧)، تهذيب التهذيب (٦/ ٣٦١ - ٣٦٢)، التقريب (ص ٣٦٤).\n(^٤) \"ابن أنس\" لم يرد في (ل) و(م)، ومالك موضع الالتقاء، رواه مسلم عن محمد بن عبد الله بن نمير، حدثنا روح، وعبد الله بن نافع، ح\nوحدثنا إسحاق بن إبراهيم (واللفظ له) قال: أخبرنا روح، عن ماللث بن أنس، به، بمثله. الكتاب والباب المذكوران (١/ ٣٠٦) برقم (٤٠٧).\n(^٥) هو الأنصاري المدني القاضي. \"ثقة\" (١٣٥ هـ) ع. تهذيب الكمال (١٤/ ٣٤٩ - ٣٥٢)، التقريب (ص ٢٩٧).\n(^٦) هو الزرقي الأنصاري.\n(^٧) صحابي مشهور، اسمه: المنذر بن سعد بن المنذر، أو: ابن مالك، وقيل: اسمه عبد الرحمن، وقيل: عمرو، شهد أحدًا وما بعدها، وعاش إلى أول خلافة يزيد سنة ٦٠ هـ. الكنى والأسماء للإمام مسلم (٩٠٤)، (١/ ٢٦٤)، الاستيعاب (٢٩٥١)، (٤/ ١٩٩)، أسد الغابة (٥٨٢٩)، (٦/ ٧٥ - ٧٦)، تهذيب الكمال (٣٣/ ٢٦٤ - ٢٦٥)، الإصابة (٩٧٩٨)، (٧/ ٨٠ - ٨١).\n(^٨) كلمة \"آل\" ساقطة من (م).\n(^٩) في (ل) و(م): \"وعلى أزواجه\" بزيادة \"على\" وهذا موافق لما في صحيح مسلم، أما البخاري فبدون \"على\" في الموضعين.\n(^١٠) وأخرجه البخاري (٣٣٦٩) في \"أحاديث الأنبياء\" عن عبد الله بن يوسف، عن مالك، به، بمثله، إلا ما أشير إليه قبل قليل. الصحيح له (٦/ ٤٦٩، مع الفتح).","vol":"5","page":417},{"text":"٢٠٨١ - حدثنا محمدُ بن يحيى (^١)، قال: ثنا ابنُ أبي مريم (^٢)، قال: ثنا محمدُ بن جعفر (^٣)، [ح] (^٤).\n[قال محمد] (^٥): وحدثنا يحيى بن صالح، قال: ثنا سليمانُ بن بلال (^٦)، قالا: ثنا العلاءُ بن عبد الرحمن بن يعقوب (^٧)، عن أبيه، عن أبي هريرة قال:\n⦗٤٢٠⦘ قال رسول الله ﷺ: \"من صلّى عليّ واحدةً صلَّى الله عليه عشرة\".\n_________\n(^١) هو الذهلي.\n(^٢) هو: سعيد بن الحكم بن محمد الجمحي بالولاء، المصري.\n(^٣) ابن أبي كثير الأنصاري مولاهم المدني.\n(^٤) علامة التحويل (ح) من (ل)، والسياق يقتضيها.\n(^٥) ما بين المعقوفتين من (ل) و(م)، ووجوده أنسب، وبه يستقيم السياق؛ لأن قائل \"حدثنا\" هنا هو: الذهلي، والمصنف لم يدرك الوحاظيَّ. [ولم يُشر الحافظ ابنُ حجر إلى رواية أبي عوانة هذه في (الاتحاف) (٥/ ٢١٥/ ب) -نسخة الحافظ السخاوي-].\nو\"يحيى\" هذا هو الوُحاظي الحمصي.\n(^٦) هو التيمي مولاهم أبو محمد المدني.\n(^٧) هو الحرقي -بضم المهملة، وفتح الراء، بعدها قاف- أبو شبل المدني. =\n⦗٤٢٠⦘ = و\"علاء\" هو الملتقى بين المصنف والإمام مسلم -رحمهما الله تعالى-، رواه الأخير عن يحيى بن أيوب وقتيبة وابن حُجْر، قالوا: حدثنا إسماعيل (وهو ابن جعفر) عن العلاء، به، بمثله. الكتاب والباب المذكوران (١/ ٣٠٦) برقم (٤٠٨)","vol":"5","page":419},{"text":"<span data-type='title' id=toc-347>[باب] (^١) بيانِ الدعاء الذي يدعو به المصلّي بعد فَراغِه من التَّشَهُّدِ قبل السلام، وإيجاب التّعوُّذِ من أربعة أشياء في التشهد الآخر</span>\n_________\n(^١) من (ل) و(م).","vol":"5","page":421},{"text":"٢٠٨٢ - حدثنا بحرُ بن نصر (^١)، قال: ثنا يحيى بن حسّان (^٢)، قال: ثنا يوسفُ بن يعقوب الماجشون (^٣)، عن أبيه (^٤)، عن الأعرج، عن عبيد (^٥) الله بن أبي رافع (^٦)، عن علي بن أبي طالب [﵁] (^٧)، أنَّ رسولَ الله ﷺ كان من آخر ما يقول بين التشهد والتسليم: \"اللهُمَّ\n⦗٤٢٢⦘ اغفر لي ما قَدَّمْتُ وما أَخَّرْتُ، وما أسْرَرْتُ وما أعْلَنْتُ [وما أسرفت] (^٨) وما أنت أعلم به مني، أنت المقدم وأنت المؤخر، لا إله إلا أنت\".\n_________\n(^١) هو الخولاني، أبو عبد الله المصري.\n(^٢) هو التنيسي.\n(^٣) أبو سلمة المدني. \"ثقة من الثامنة\" (١٨٥ هـ) وقيل: قبل ذلك. (خ م ت س ق).\nتهذيب الكمال (٣٢/ ٤٧٩ - ٤٨٢)، التقريب (ص ٦١٢).\nو\"يوسف\" هذا هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن: محمد بن أبي بكر المقدمي: حدثنا يوسف الماجشون، به، بمثله، بأطول مما عند المصنف، وهو حديث طويل أورد المصنف منه موضعَ الاستشهاد. كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه (١/ ٥٣٤ - ٥٣٦) برقم (٧٧١).\n(^٤) هو: يعقوب بن أبي سلمة الماجشون التيمي مولاهم.\n(^٥) تصحف \"عبيد الله\" في (م) إلى \"عبد الله\".\n(^٦) هو المدني، كان كاتب علي ﵁. وأبوه (أبو رافع) كان مولى النبي ﷺ. \"ثقة، من الثالثة\". تهذيب الكمال (١٩/ ٣٤ - ٣٥)، التقريب (ص ٣٧٠).\n(^٧) في (ل) و(م) زيادة: \"رضي الله\"، زاد في (م): \"عنه\".\n(^٨) \"وما أسرفت\" من (ل) و(م) وهو موجود في صحيح مسلم، وكذلك عند ابن خزيمة في صحيحه (٧٢٣)، (١/ ٣٥٨) - وعنه ابن حبان في صحيحه (١٩٦٦)، (٥/ ٢٩٧) حيث رواه ابن خزيمة عن بحر بن نصر- شيخ المصنف، به، بمثله.","vol":"5","page":421},{"text":"٢٠٨٣ - حدثنا عباس الدُّوْرِيّ، قال: ثنا يعقوبُ بن إبراهيم بن سعد (^١)، قال: ثنا أبي، عن صالح (^٢)، عن ابنِ شهاب قال: أخبرني عروةُ بن الزبير، أنَّ (^٣) عائشة قالتْ: \"سمعتُ رسولَ الله ﷺ يستعيذ في صلاته من فتنة الدجال\" (^٤).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد، وزهير بن حرْب، قالا: حدثنا يعقوب بن إبراهيم بن سعد، به، بمثله. كتاب المساجد ومواضع الصلاة، باب ما يستعاذ منه في الصلاة، (١/ ٤١١) برقم (٥٨٧).\n(^٢) هو: ابن كيسان المدني.\n(^٣) في (م): \"عن\" بدل \"أن\".\n(^٤) وأخرجه البخاري (٧١٢٩) في \"الفتن\" باب: ذكر الدجال، (١٣/ ٩٧، مع الفتح)، عن: عبد العزيز بن عبد الله، حدثنا إبراهيم بن سعد، به، بمثله.\nو\"الفتنة\": الابتلاء والاختبار. تفسير غريب ما في الصحيحين للحميدي (ص ١٧٢).","vol":"5","page":422},{"text":"٢٠٨٤ - أخبرنا العباسُ بن الوليد (^١)، قال: أخبرني أبي، قال: ثنا\n⦗٤٢٣⦘ الأوزاعي (^٢)، قال: حدثني حَسَّانُ بن عطية (^٣) قال: حدثني محمدُ بن أبي عائشة (^٤)، قال: سمعت أبا هريرة يقول: قال رسولُ الله ﷺ: \"إذا فرغ أحَدُكم من التشهد (^٥) فليتعَوَّذْ بالله من أربع: من عذاب جهنم، و(^٦) عذاب القبر، وفتنة المحيا والممات، وشر المسيح الدجال\" (^٧).\n_________\n(^١) ابن مزيد العذري البيروتي، وكذلك أبوه.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن نصر بن علي الجهضمي وابن نمير وأبي كريب وزهير بن حرْب، جميعًا، عن وكيع، وزهير بن حرْب، حدثنا الوليد بن مسلم؛ والحكم بن موسى: حدثنا هقل بن زياد، وعلي بن خشرم: أخبرنا عيسى (يعني: ابن يونس)، أربعتهم عن الأوزاعي، به، بألفاظ مختلفة، أقربها إلى سياق المصنف لفظُ الوليد بن مسلم. كتاب المساجد، باب: ما يستعاذ منه في الصلاة (١/ ٤١٢) برقم (٥٨٨/ ١٢٨، ١٣٠).\n(^٣) هو المحاربي مولاهم أبو بكر الدمشقي. \"ثقة فقيه عابد، من الرابعة، مات بعد العشرين ومائة\" ع. تهذيب الكمال (٦/ ٣٤ - ٤٠)، التقريب (ص ١٥٨).\n(^٤) قيل: اسم أبيه: عبد الرحمن، حجازي. \"ليس به بأس، من الرابعة\". (ر م د س ق).\nتهذيب الكمال (٢٥/ ٤٣٠ - ٤٣٢)، التقريب (ص ٤٨٦).\n(^٥) وعند مسلم في طريق الوليد بن مسلم بزيادة \"الآخر\" بعد التشهد، وذكر مسلم أن لفظة \"الآخر\" لم يُذْكَرْ في طريق هِقْلٍ ويونس.\n(^٦) لفظة \"من\" ذكرت في المواطن الأربعة عند مسلم.\n(^٧) في (م): \"وفتنة الدجال، وفتنة المحيا والممات\"، وبقية النسخ- بما فيها (ل) متفقة على المثبت، وهو كذلك في صحيح مسلم.\nو\"المحيا\": الحياة، وموضع الحياة، وزمان الحياة، وكذلك الممات.\nوفتنة الممات: قيل: فتنة القبر، وقيل: الفتنة عند الاحتضار. المجموع المغيث =\n⦗٤٢٤⦘ = (١/ ٥٣٩)، شرح النووي (٥/ ٨٥).","vol":"5","page":422},{"text":"٢٠٨٥ - أخبرني العباسُ بن (^١) الوليد، قال: حدثني أبي، قال: ثنا الأوزاعي (^٢)، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو سلمة بن عبد الرحمن، قال: سمعت أبا هريرة يقول: قال رسولُ الله ﷺ: \"تَعَوَّذوا بالله من عذاب النار، وعذاب القبر، ومن فتنة المحيا والممات، ومن شر المسيح الدجال\".\n_________\n(^١) (ك ١/ ٤٤٢).\n(^٢) هنا موضع الالتقاء، وراجع ما قبله. [ساق الإمام مسلم بنحوه على سياق وكيع].","vol":"5","page":424},{"text":"٢٠٨٦ - حدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا هشام (^٢)، ح\nوحدثنا أبو أمية، قال: ثنا الحسنُ بن موسى الأَشْيَبْ، وعبيد الله بن موسى (^٣)، قالا: ثنا شيبان (^٤)، كلاهما عن يحيى بن أبي كثير (^٥)، عن\n⦗٤٢٥⦘ أبي سلمة، عن أبي هريرة، أنَّ رسولَ الله ﷺ كان يقول: \"اللهم إني أعوذ بك … \". فذكر مثله (^٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢٣٤٩) (ص ٣٠٨) بلفظ: \"أن رسول الله ﷺ كان يتعوذ من عذاب القبر وعذاب النار، وفتنة المحيا والممات، وشر المسيح الدجال\".\n(^٢) هو: ابن أبي عبد الله الدستوائي، وهو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن محمد بن المثنى، حدثنا ابن أبي عدي، عن هشام، به، نحوه. الكتاب والباب المذكوران (١/ ٤١٣) برقم (٥٨٨/ ١٣١).\n(^٣) ابن باذام العبسي.\n(^٤) هو: ابن عبد الرحمن النحوي.\n(^٥) هنا يلتقي المصنف بالإمام مسلم بالنسبة لطريق شيبان، وانظر التفصيل في طريق هشام.\n(^٦) وأخرجه البخاري (١٣٧٧) في \"الجنائر\" باب التعوذ من عذاب القبر (٣/ ٢٨٤، مع الفتح)، عن: مسلم بن إبراهيم، حدثنا هشام، به.","vol":"5","page":424},{"text":"٢٠٨٧ - حدثنا عباس الدّوْرِيُّ، قال: ثنا هارون بن إسماعيل (^١)، قال: ثنا عليُّ بن المبارك، قال: ثنا يحيى بن أبي كثير (^٢)، عن أبي سلمة، عن أبي هريرةَ، أنَّ رسولَ الله ﷺ كان يقول في دُبر كل صلاة: \"اللهُمَّ إني أعوذ بك … \". فذكر مثله.\n[لم يخرج مسلم حديثَ على (^٣) الذي فيه: \"دُبُرَ كُلِّ صلاة\"، وذكر وكيع هذا عن الأوزاعي (^٤) على ما ذكر\n⦗٤٢٦⦘ علي بن المبارك] (^٥) (^٦).\n_________\n(^١) هو الخزاز -بمعجمات- أبو الحسن البصري.\nوشيخه (علي بن المبارك) هو الهنائي -بضم الهاء.\n(^٢) هنا يلتقي المصنف بالإمام مسلم -بالنسبة لطريق شيبان-، وانظر التفصيل في طريق هشام.\n(^٣) أي: ابن المبارك.\n(^٤) تقدمت الإشارة إلى حديث وكيع المخرج عند مسلم (٥٨٨)، (١٢٨)، ولفظه: \"إذا تشهد أحدكم فليتعذ بالله من أريع … \".\nوأخرجه أيضًا ابن خزيمة (٧٢١)، (١/ ٣٥٦ - ٣٥٧) والبيهقي (٢/ ١٥٤) بمثل هذا اللفظ.\nوليس في ذلك ذكر لما أشار إليه المصنفُ صراحةً، بل لفظ وكيع المذكور ينافي لفظ =\n⦗٤٢٦⦘ = علي بن المبارك \"دبر كل صلاة\"؛ إذ التشهُّدُ في الصلاة، إلا إذا أريد به آخرُ الصلاة.\nوهذا اللفظ مذكور في الطرق الأخرى أيضًا عن الأوزاعي، وبلفظٍ أقربَ إلى مراد المؤلف كحديث (٥٨٨/ ١٣٠) عند مسلم عن كل من: الوليد بن مسلم وهقل بن زياد، وعيسى بن يونس عن الأوزاعي.\nفلم أُدْرِكْ إلى الآن وجْهَ تخصيص المؤلف هذا الطريق بالذكر، ولعله يكون باللفظ الذي أشار إليه المؤلف في مصادر أخرى. والله تعالى أعلم.\n(^٥) ما بين المعقوفتين ساقط عن الأصل و(ط، س)، أثبته من (ل) و(م).\n(^٦) من فوائد الاستخراج:\nزيادة لفظ: \"دبر كل صلاة\"، كما أشار إلى ذلك المصنف.","vol":"5","page":425},{"text":"٢٠٨٨ - حدثنا إبراهيمُ بن مَرْزُوق [البصري] (^١)، قال: ثنا عثمانُ بن عمر (^٢)، ح\nوحدثنا أبو عبيد الله (^٣)، عن عَمِّه (^٤)، كلاهما عن يونس، عن ابن\n⦗٤٢٧⦘ شهاب، عن عروةَ، عن عائشةَ، أنها قالتْ: \"دخل عليّ رسولُ الله وعندي امرأةٌ من اليهود، وهي تقول: هل شعرتِ أنكم تُفْتَنُونَ في القبور؟ … \". وذكر الحديث.\nقالتْ عائشةُ: \"ثم سمعتُ رسولَ الله ﷺ يستعيذ -بَعْدُ (^٥) - من عذاب القبر\".\n_________\n(^١) مِنْ (ل) و(م) زيادة وهو كذلك.\n(^٢) ابن فارس العبدي البصري.\n(^٣) هو: ابن أخي ابن وهب، واسمه: أحمد بن عبد الرحمن بن وهب.\n(^٤) هو: عبد الله بن وهب المصري الإمام المعروف، وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه مسلم عن هارون بن سعد وحرملة بن يحيى، عن ابن وهب، به، بمثله، إلا أن فيه: \"فسمعت\" بدل \"ثم سمعت\" وهو عند مسلم بأطول مما عند المصنف. كتاب المساجد، باب استحباب التعوذ من عذاب القبر (١/ ٤١٠ - ٤١١) برقم (٥٨٤).\n(^٥) كذا في الأصل و(ط، س)، وفي (ل) و(م): (بعدُ يستعيذ)، وهو موافق لما في صحيح مسلم.","vol":"5","page":426},{"text":"٢٠٨٩ - حدثنا محمدُ بن إسحاق الصغاني (^١)، وأبو أُمَيَّةَ الطرسوسي، قالا: أبنا أبو اليمان، قال: أبنا شعيب، عن الزهري، قال: أخبرني عروةُ بن الزبير، أنَّ عائشة [زوج النبي ﷺ] (^٢) أخبرتْه، أنَّ النبيَّ ﷺ كان يدعو في الصلاة: \"اللهُمَّ إني أعوذ بك من عذاب القبر، وأعوذ بك من فتنة المسيح الدجال، وأعوذ بك من فتنة المحيا والممات، اللهم إني أعوذ بك من المأثم (^٣) والمغرم\". قالتْ: فقال له قائلٌ: ما أَكْثَرَ ما\n⦗٤٢٨⦘ تَسْتَعِيْذُ من المَغْرم يا رسولَ الله؟ فقال: \"إنَّ الرجلَ إذا غَرِمَ حَدَّث فكذب، ووَعَدَ فأَخْلَف\" (^٤).\nهذا لفظُ الصغاني، وهو أتمهما حديثًا (^٥).\n_________\n(^١) هنا موضع الالتقاء مع الإمام مسلم، رواه مسلم عن أبي بكر بن إسحاق (وهو الصغاني، شيخ المؤلف) كما صرح به المزي في \"التحفة\" (١٢/ ٤٤)، به، بمثله، إلا أنّ فيه \"أن عائشة -زوج النبي ﷺ- أخبرته\". كتاب المساجد ومواضع الصلاة، باب ما يُسْتعاذ منه في الصلاة، (١/ ٤١٢) برقم (٥٨٩).\n(^٢) من (ل) و(م).\n(^٣) المأثم: الأمر الذي يأثم به الإنسان، أو هو الإثم نفسه.\nو\"المغرم\" مصدر وُضِعَ موضع الاسم، ويريد به مغرم الذنوب والمعاصي، وقيل: المغرم =\n⦗٤٢٨⦘ = كالغرم، وهو الدين. انظر: المجموع المغيث (٢/ ٥٥٦)، النهاية (١/ ٢٤)، شرح النووي (٥/ ٨٧)، فتح الباري (٢/ ٣٧١).\n(^٤) وأخرجه البخاري (٨٣٢) في \"الأذان\": باب الدعاء قبل السلام (٢/ ٣٦٩، مع الفتح)، و(٢٣٩٧) في \"الاستقراض\" باب: من استعاذ من الدين (٥/ ٧٤، مع الفتح)، عن أبي اليمان، به، بمثله، وسياقه في \"الصلاة\" أتم.\nوأيضًا (٢٣٩٧) عن إسماعيل (ابن أويس)، عن أخيه (أبي بكر عبد الحميد) عن سليمان (ابن بلال) عن محمد بن أبي عتيق، عن ابن شهاب، به.\n(^٥) هنا ينتهي المجلد الأول في نسخة دار الكتب المصرية، كتب بعد هذا: \"آخر المجلد الأول من كتاب مختصر أبي عوانة من تجزئة خمسة أجزاء -ويتلوه إن شاء الله في الثانية باب \"التسليمتين عند الفراغ من التشهد\". والحمد لله وحده، وصلواته على محمد نبيه وآله وصحبه. وافق الفراغ من كتابته أول شهر رجب المبارك من سنة ست وتسعين وخمسمائة، بدار الحديث بمدينة دمشق عمرها الله\". وبعده سماعات.","vol":"5","page":427},{"text":"<span data-type='title' id=toc-348>[باب] (^١) بيانِ التسْلِيمتين عند الفراغ من (^٢) التشهد</span>\n_________\n(^١) هنا بداية المجلد الثاني في نسخة دار الكتب المصرية، كتب قبل الباب ما يلي: \"أخبرنا أبو المظفر عبد المنعم بن الأستاذ أبو (كذا) القاسم عبد الكريم بن هوازن القشيري ﵀ قراءة عليه بن يسابور في سنة … وثلاثين وخمسمائة، قال: أخبرنا أبي الأستاذ الإمام أبو القاسم ﵀، قال: أخبرنا أبو نعيم عبد الملك بن الحسن بن محمد الأزهري الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق بن إبراهيم الإسفراييني ﵀ قراءة علينا قال: باب …)، وراجع قسم الدراسة في دراسة أسانيد النسخ.\nو\"باب\" من هذه النسخة و(ل).\n(^٢) (ك ١/ ٤٤٣).","vol":"5","page":429},{"text":"٢٠٩٠ - حدثنا حمدانُ بن الجنيد (^١) والصغانيُّ وعباس الدُّوْرِيُّ، قالوا: ثنا سليمانُ بن داود الهاشمي (^٢)، قال: ثنا إبراهيمُ بن سعد (^٣)، عن عبد الله بن جعفر بن عبد الرحمن بن المسور بن مخرمة (^٤)، عن إسماعيلَ بن محمد بن\n⦗٤٣٠⦘ سعد بن أبي وقاص (^٥)، قال: اجتمعتُ أنا والزهريُّ فتذاكرنا تسليمةً واحدةً، فقال الزهريُّ: تسليمةٌ واحدةٌ، فقلت: أنا (^٦) ابنُ أبي إسحاق (^٧) أُحَدِّثُ (^٨) بها عليكَ: حدثني عامرُ بن سعد بن أبي وقاص (^٩)، عن أبيه، \"أنَّ رسولَ الله ﷺ كان يُسَلِّمُ عن يمينه وعن يساره\" (^١٠).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٢) هو: سليمان بن داود بن داود بن علي بن عبد الله بن عباس، أبو أيوب البغدادي الهاشمي. \"ثقة جليل … \". (٢١٩ هـ) وقيل بعدها. تهذيب الكمال (١١/ ٤١٠ - ٤١٣)، التقريب (ص ٢٥١).\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٤) أبو محمد المدني، المخرمي -بسكون المعجمة، وفتح الراء الخفيفة.\nوعبد الله بن جعفر هذا هو الملتقى بين المصنف والإمام مسلم، رواه الأخير عن إسحاق بن إبراهيم: أخبرنا أبو عامر العقدي: حدثنا عبد الله بن جعفر، به، بنحوه =\n⦗٤٣٠⦘ = بدون قصة المذاكرة. كتاب المساجد، باب: السلام للتحليل من الصلاة عند فراغها، وكيفيته (١/ ٤٠٩) برقم (٥٨٢).\n(^٥) الزهري، المدني، أبو محمد.\n(^٦) لعل معناه: أخبرنا.\n(^٧) ابن أبي إسحاق هو: عامر بن سعيد الآتي ذكره، وأبو إسحاق هو: سعد بن أبي وقاص الزهري، أحد العشرة، وهو راوي الحديث.\nانظر: الكنى والأسماء للإمام مسلم (١)، (١/ ٣٣)، الاستيعاب (٩٦٨)، (٢/ ١٧١)، تهذيب الكمال (١٠/ ٣٠٩ - ٣١٤)، الإصابة (٩٦٨)، (٢/ ١٧١).\n(^٨) في (ط، م، ل): (أخذت) وهو الأنسب، والمعنى: أن الحديث الذي سأحدِّثُ به يخالفك، ويمكن أن تؤخَذَ به، وأما الضمير \"بها\" فيرجع إلى الرواية إلى أشار إليها، وأنَّثَ الضمير على تقدير المرجع روايةً وليس حديثًا.\n(^٩) الزهري المدني. \"ثقة\" (١٠٤ هـ) ع. تهذيب الكمال (١٤/ ٢١ - ٢٣)، التقريب (ص ٢٨٧).\n(^١٠) ورواه النسائي (٣/ ٦١) والدارمي (٣١٩)، (١/ ٣٣٠) أيضًا عن عبد الله بن جعفر، وابنُ ماجه (٩١٥) من حديث مصعب بن ثابت، كلاهما عن إسماعيل، وليس عندهما ذكرٌ لقصة الزهري.\nوأخرجه ابنُ خزيمة (٧٢٧، ١٧١٢)، (١/ ٣٥٩)، (٣/ ١٠٥) من طريق عتبة بن =\n⦗٤٣١⦘ = عبد الله اليحمدي، وابنُ حبان (١٩٩٢)، (٥/ ٣٣١ - ٣٣٢) -مختصرًا- من طريق حبان بن موسى، والبيهقي في \"الكبرى\" (٢/ ١٧٨)، والمزي في \"تهذيبه\" (٣/ ١٩٢) من طريق نعيم بن حماد، ثلاثتهم عن ابن المبارك، عن مصعب، عن ثابت، عن إسماعيل بن محمد بن سعد، به.\nوفيه -بعد سياق من الحديث [واللفظ لابن خزيمة (٧٢٧) -]: \"فقال الزهري: لم نسمع هذا من حديث رسول الله ﷺ، فقال إسماعيل: أكلَّ حديث النبيِّ ﷺ سمعتَ؟! قال: لا، قال: والثلثين؟ قال: لا، قال: فالنصف؟ قال: لا. قال: فهذا في النصف الذي لم تسمع\". وضعف الشيخُ الألباني هذا الإسنادَ في \"الإرواء\" (٢/ ٨٧).","vol":"5","page":429},{"text":"٢٠٩١ - حدثنا الصغاني، قال: ثنا منصورُ بن سَلَمة (^١)، قال: ثنا عبد الله بن جعفر (^٢)، عن إسماعيلَ بن محمد بن سعد، عن عامر بن سعد، عن سعد بن أبي وقاص، \"أنَّ رسولَ الله ﷺ كان يُسَلِّمُ عن يمينه حتى نَرى أو يُرى (^٣) بياض خَدِّه، وعن يساره حتى نرى أو يُرى بياض فخَدّه\".\n_________\n(^١) هو الخزاعي، البغدادي.\n(^٢) هنا موضع الالتقاء.\n(^٣) في الأصل و(س) (أو يرى) بدون التمييز بالنّقط، والمثبت من (ل) و(م)، وفي (ط) عكس المثبت. ولفظ مسلم: (أرى)، بدون تكرار.","vol":"5","page":431},{"text":"٢٠٩٢ - حدثنا السُّلَمِيُّ (^١)، قال: ثنا خالدُ بن مخلد (^٢)، قال: ثنا عبد الله بن جعفر (^٣) -بإسناده (^٤) - \"كان النبي ﷺ يُسَلِّمُ عن يمينه حتى يُرى\n⦗٤٣٢⦘ بياضُ خَدِّه، ثم يُسَلِّمُ عن يساره حتى يُرى بياضُ خَدِّه\" (^٥).\n_________\n(^١) هو أحمد بن يوسف الأزدي.\n(^٢) هو القطواني أبو الهيثم الكوفي.\n(^٣) هنا موضع الالتقاء.\n(^٤) في (ل) و(م) هنا زيادة: (قال).\n(^٥) وأخرج طريقَ خالد الدارمي في سننه (١/ ٣٣٠) (١٣١٩) بمثله.","vol":"5","page":431},{"text":"٢٠٩٣ - حدثني أبي [﵀] (^١)، قال: ثنا أبو مروان (^٢)، قال: ثنا عبد العزيز بن محمد (^٣)، عن عمرو بن يحيى المازني (^٤)، عن محمد بن يحيى بن حبّان (^٥)، عن عمّه واسع بن حبّان (^٦)، قال: قلت لعبد الله بن زيد: أَخْبِرْني عن صلاة رسولِ الله ﷺ كيف كانتْ؟ فذكر التكبير كُلَّما وضعَ رأسَه، وكُلَّما رفعه، وذكر: \"السَّلام عليكم ورحمةُ الله\" عن يمينه، \"السلام عليكم\" عن يساره (^٧).\n_________\n(^١) من (ل) و(م).\n(^٢) هو: محمد بن عثمان بن خالد الأموي العثماني، المدني، نزيل مكة.\n(^٣) هو الدراوردي، أبو محمد المدني.\n(^٤) ابن عمارة بن أبي حسن المدني.\nو\"المازني\": -بكسر الزاي- نسبة إلى مازن، وهم قبائل وبطون، والمترجم من \"مازن\" الأنصار. انظر: مؤتلف ابن القيسراني (ص ١٢٥)، الأنساب (٥/ ١٦٥)، اللباب (٣/ ١٤٥).\n(^٥) ابن منقذ الأنصاري المدني.\n(^٦) حبان\": -بفتح المهملة، ثم موحدة ثقيلة- ابن منقذ بن عمرو الأنصاري المازني المدني. صحابي ابن صحابي، وقيل: بل ثقة من الثانية. ع. أسد الغابة (٥٤٣٥)، (٥/ ٤٠١ - ٤٠٢)، تهذيب الكمال (٣٠/ ٣٩٦ - ٣٩٧)، الإصابة (٦/ ٤٦٤)، (٩١١٣)، التقريب (ص ٥٧٩).\n(^٧) هذا الحديث من زوائد أبي عوانة على صحيح الإمام مسلم، وأخرجه: =\n⦗٤٣٣⦘ = أحمد في المسند (٢/ ٧٢) (٥٤٠٢) عن أبي سلمة (وهو منصور بن سلمة الخزاعي)، والنسائي في \"المجتبى \" (٣/ ٦٣) و\"الكبرى\" (١٢٤٤)، (١/ ٣٩٣)، كتاب السهو، باب كيف السلام على الشمال، عن قتيبة (ابن سعيد).\nكلاهما عن الدراوردي، عن عمرو بن يحيى، عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، قال: قلت لابن عمر: أخبرني عن صلاة رسول الله ﷺ كيف كانت … بمثله.\nوأخرجه الشافعي في \"الأم\" (١/ ١٤٥) وعنه البيهقي في \"المعرفة\" (٣/ ٩٥) عن الدراوردي، به، مختصرًا، وفيه عن واسع: قال مرة: عن ابن عمر، ومرة عن عبد الله بن يزيد.\nوأخرجه أحمد في المسند (٢/ ١٥٢) (٦٣٩٧).\nوأبو يعلى (٥٧٦٤)، (١٠/ ١٤٢) عن زهير.\nوابن خزيمة (٥٧٦)، (١/ ٢٨٩) عن: أحمد بن منيع، والحسن بن محمد والطحاوي في \"شرح المعاني\" (١/ ٢٦٨) عن علي بن شيبة.\nخمستهم عن روح بن عبادة.\nورواه الشافعي في \"الأم\" (١/ ١٤٥)، وعنه البيهقي في \"المعرفة\" (٣/ ٩٤) عن مسلم بن خالد، وعبد المجيد بن أبي روّاد.\nوالنسائي في \"المجتبى\": كتاب السهو، باب: كيف السلام على اليمين (٣/ ٦٢)، وفي \"الكبرى\" كتاب صفة الصلاة، باب: كيف السلام على اليمين (١٢٤٣) (١/ ٣٩٣)، وكذلك ابن خزيمة (٥٧٦)، (١/ ٢٨٩) والبيهقي في \"الكبرى\" (٢/ ١٧٨)، ثلاثتهم عن حجاج بن محمد.\nأربعتهم [روح ومسلم وعبد المجيد وحجاج] عن ابن جريج، وقد صرح ابن جريج عند =\n⦗٤٣٤⦘ = الجميع -ما عدا الشافعي- بالتحديث فانتفت شبهة التدليس.\nورواه الطبراني في \"الكبير\" (١٣٣١٣)، (١٢/ ٢٦٨) عن محمد بن محمد الواسطي، عن وهيب بن بقية، عن خالد بن عبد الله الواسطي، كلاهما (ابن جريج وخالد) عن عمرو بن يحيى، به، بذكر ابن عمر وحده بنحوه جميعهم -ما عدا الشافعي فإنه رواه مختصرًا- بزيادة لفظة: \"ورحمة الله\" عن يساره أيضًا.\nفالخلاصة: اختُلف على عمرو بن يحيى، ثم الدراوردي:\n١ - فمنهم من جزم بذكر عبد الله بن عمر؛ وهم:\nأ- ابن جريج، وخالد بن عبد الواسطي، عن عمرو بن يحيى.\nب- قتيبة بن سعيد، ومنصور بن سلمة، عن الدراوردي.\n٢ - ومنهم من جزم بذكر عبد الله بن زيد، وهو: أبو مروان، عن الدراوردي فقط.\n٣ - ومنهم من نقل التردد فيه عن عمرو بن يحيى؛ وهو: الشافعي.\nوأما الاختلاف في ذكر ابن عمر أو ابن زيد فيبدو أن الراجح فيه هو قول من ذكر ابن عمر وذلك للوجوه الآتية:\n١ - الذين ذكروا ابنَ عمر من أصحاب عمرو بن يحيى هم: اثنان بينما يخالفهما واحد.\n٢ - كما أنهما أقوى منه بحيث إنه يصار إلى قول أحدهما إذا خالفه الدراورديُّ فكيف بهما جميعًا.\nفـ (خالد) ممن أخرج له البخاري عن عمرو بن يحيى، وهو \"تقة ثبت\"، وابن جريج \"ثقة فقيه فاضل، وكان يدلس ويرسل\"، وقد أَمِنَّا تدليْسَه هنا لتصريحه بالسماع فقولهما أولى بالترجيح.\nوهذا على أن ذكر (ابن زيد) هو الراجح في طريق الدراوردي، وليس هكذا بل =\n⦗٤٣٥⦘ = الراجح في طريقه هو أيضًا ذكر ابن عمر للآتي:\n٣ - تَفَرَّدَ أبو مروان بذكر (ابن زيد) جزمًا، وتابعه الشافعي بذكره مقرونًا بابن عمر شكًّا.\nبينما خالفهما قتيبةُ وأبو سَلَمَةُ (منصور بن سلمة) فذكرا ابنَ عمر جزمًا، فقولهما أولى لقوتهما، وجزمهما، وأما أبو مروان فلا يساويهما لأنه موصوف بوجود النكارة في حديثه، وأما الشافعي فلم يجزم في ذلك.\nهذا، ويمكن القول بثبوت الوجهين عن الدراوردي.\nأقوال العلماء في الحديث:\n١ - نقل المزي في \"الأطراف\" (٦/ ٢٥٧) عن النسائي قوله: \"هذا حديث منكر، والدراوردي ليس بالقوي\". [ولا يوجد هذا الكلام في نسخ سنن النسائي (المجتبى) و\"الكبرى\" المطبوعتين].\n٢ - قال ابن خزيمة عقب تخريجه له في صحيحه (١/ ٢٨٩): \"اختلف أصحابُ عمرو بن يحيى في هذا الإسناد، فقال: إنه سأل عبد الله بن زيد بن عاصم، وخرجته في كتابي \"الكبير\".\n٣ - وقال البيهقي في \"الكبرى\" (٢/ ١٧٨): \"أقام إسناده ححاجُ بن محمد وجماعة، وقصر به بعضُهم عن ابن جريج، واختلف فيه عبد العزيز بن محمد الدراورديُّ على عمرو بن يحيى، ومن أقامه حجةٌ، فلا يضره خلافُ من خالفه\".\n٤ - وقال ابن عبد البر في \"التمهيد\" (١٦/ ١٨٩): \"وأما حديث ابن عمر في التسليمتين فحديث حسن من حديث محمد بن يحيى بن حبان، عن عمه واسع بن حبان، عن ابن عمر\". وهو ترجيحٌ لما صرتُ إلى ترجيحه.\nوقد صحَّح إسنادَ الحديث -بذكر ابن عمر- كلٌّ من: =\n⦗٤٣٦⦘ = ١ - الشيخ أحمد شاكر في [المسند (٧/ ٢١١)، رواية الدراوردي) و(٩/ ١٩٦) -رواية ابن جريج-].\n٢ - الشيخ الألباني، فقال عن رواية ابن جريج: \"صحيح الإسناد\"، وعن رواية الدراوردي: \"حسن صحيح\". صحيح سنن النسائي (١/ ٢٨٤ - ٢٨٥).\n٣ - كما صحح إسناده الشيخُ شعيب الأرنؤوط، انظر: المسند برقم (٦٣٩٧)، (٥٤٠٢).\nفالحديث بذكر (ابن زيد) إلى الضعف أقرب منه إلى القوة. والله تعالى أعلم بالصواب.","vol":"5","page":432},{"text":"٢٠٩٤ - أخبرنا عبد الرحمن بن بشر (^١)، قال: ثنا يحيى بن سعيد القطان (^٢)، عن شعبة، عن الحكم (^٣)، عن (^٤) مجاهد، عن أبي معمر (^٥)، قال: كان بمكة أميرٌ، فكان يُسَلِّمُ تسليمتين فقال عبد الله بن مسعود (^٦):\n⦗٤٣٧⦘ \"أنَّى عَلِقها (^٧)! كان رسول الله ﷺ يسلم تسليمتين\" (^٨).\n_________\n(^١) هو العبدي أبو محمد النيسابوري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن الإمام أحمد، عن القطان، به، بنحوه -بدون جملة: \"كان رسولُ الله ﷺ يسلم تسليمتين\". كتاب المساجد ومواضع الصلاة، باب: السلام للتحليل من الصلاة عند فراغها، كيفيته، (١/ ٤٠٩) برقم (٥٨١/ ١١٨).\n(^٣) هو: ابن عتيبة، ومجاهد: هو ابن جبر المكي.\n(^٤) تصحفت كلمة \"عن\" في (ل) و(م) إلى (و) وهذا خطأ، راجع صحيح مسلم، ومسند أحمد (١/ ١٤٤).\n(^٥) هو: عبد الله بن سَخْبَرَة الأزدي.\n(^٦) (ابن مسعود) لم يرد في (ل) و(م).\n(^٧) علقها: -بفتح العين، كسر اللام- من عَلِقَ الرجُلُ بالشيء، وعَلِق الصيدُ بالحِبالة، أي: من أين حصل هذه السنة وظَفر بها. شرح النووي (٥/ ٨٢ - ٨٣)، إكمال إكمال المعلم للأبي (٢/ ٥٠٥).\n(^٨) وأخرجه أحمد في المسند (١/ ٤٤٤) (٤٢٣٩)، عن يحيى -بهذا الإسناد- ولم يذكر رَفْعَه للنبي ﷺ إلا إشارةً في السند بقوله: \"رفعه مرة\" أي: شعبة، وراجع تخريجه هناك، طبعة \"الرسالة\" (٧/ ٢٧٤).","vol":"5","page":436},{"text":"٢٠٩٥ - حدثنا محمدُ بن صالح (^١)، ثنا محمدُ بن المنهال (^٢)، قال: ثنا (^٣) يزيد بن زُرَيْع، عن شعبة (^٤) -بمثل هذا الإسناد- \"وكان رسولُ الله ﷺ يفعل ذلك\" (^٥).\n_________\n(^١) ابن عبد الرحمن الملقب بـ\"كِيْلَجة\" البغدادي.\n(^٢) هو: الضرير، أبو عبد الله، أو أبو جعفر البصري، التميمي. \"ثقة حافظ\"، (٢٣١ هـ). (خ م د س). وهذا أثبت أصحابُ يزيد بن زريع على ما ذكره أبو يعلى الموصلي. تهذيب الكمال (٢٦/ ٥٠٩ - ٥١٣)، التعديل والتجريح للباجي (٢/ ٦٤٦)، التقريب (ص ٥٠٨).\n(^٣) في (ل) و(م): \"عن\" بدل \"ثنا\".\n(^٤) هنا موضع الالتقاء.\n(^٥) (ك ١/ ٤٤٤).","vol":"5","page":437},{"text":"<span data-type='title' id=toc-349>[باب] (^١) بيانِ الدليلِ على أنَّ التَّسْلِيمةَ الواحدةَ غيرُ كافية في جماعة من تسليم التَّشَهُّد حتى يُسَلِّم تسليمتين، والدليلِ على إباحة تسليمة (^٢) الواحدة للمصلي وحده</span>\n_________\n(^١) من (ل) و(م)، وليست فيهما كلمة \"بيان\".\n(^٢) كذا في النسخ، والأصحُّ أن يقال: التسليمة الواحدة، ليصح وصفها بالمعرَّف: \"الواحدة\" أو يقال: تسليمة واحدة- بتنكير \"واحدة\".","vol":"5","page":438},{"text":"٢٠٩٦ - حدثنا [أبو جعفر] أحمدُ [بن محمد] (^١) بن أبي رجاء المصيصي، قال: ثنا وكيع (^٢)، قال: ثنا مسعر، عن عبيد الله بن القِبْطِيَّة (^٣)، عن جابر بن سَمُرةَ قال: \"كنُّا إذا صَلَّيْنَا خَلْفَ رسولِ الله ﷺ أشار أحدُنا إلى أخيه بيده عن يمينه وعن شماله؛ فلما صلّى (^٤) قال رسولُ الله ﷺ: \"ما بال أحدِكم يفعل هذا، كأنها أذنابُ خيل شُمُسٍ، (^٥)، إنما يكفي\n⦗٤٣٩⦘ أحَدَكم -أو لا يكفي أحدكم؟ -أن يقول هكذا\"- ووضع يمينه على فخذه وأشار بأصبعه، \"ثم سَلَّمَ على أخيه من عن (^٦) يمينه ومن عن شماله\".\n_________\n(^١) من (ل) و(م)، وهو الثغري الطرسوسي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، قال: حدثنا وكيع، به، وعن أبي كريب (واللفظ له) قال: أخبرنا ابن أبي زائدة، كلاهما (وكيع وابنُ أبي زائدة) عن مسعر، به، بنحوه. كتاب الصلاة، باب الأمر بالسكون في الصلاة، والنهي عن الإشارة باليد ورفعها عند السلام … (١/ ٣٢٢) برقم (٤٣١).\n(^٣) هو الكوفي. \"ثقة، من الرابعة\" (ي -البخاري في رفع اليدين- م د س). تهذيب الكمال (١٩/ ١٤٢ - ١٤٤)، التقريب (ص ٣٧٤).\n(^٤) جملة \"فلما صلى … \" لا توجد في مسلم.\n(^٥) \"شمس\": بضم المعجمة والميم، جمع شموس، وهو النَّفور من الدواب التي لا تستقر =\n⦗٤٣٩⦘ = لشغبها وحدتها. المجموع المغيث (٢/ ٢٢٠)، النهاية (٢/ ٥٠١).\n(^٦) في مسلم: \"ثم يسلم على أخيه من على يمينه وشماله\".","vol":"5","page":438},{"text":"٢٠٩٧ - حدثنا أبو العباس الغَزِّيُّ (^١) وأبو عبيدة (^٢) قالا: ثنا أبو نعيم، ح\nوحدثنا أبو عبيدة (^٣) قال: ثنا يعلى (^٤)، ح\nوحدثنا الدَّقِيْقِيِّ (^٥)، قال: ثنا يزيدُ بن هارون، ح\nوحدثنا ابنُ أبي غرزة (^٦)، قال:\n⦗٤٤٠⦘ ثنا جعفر بن عون (^٧)، كلُّهم عن مِسْعَرٍ (^٨)، عن عبيد الله بن قِبْطِيَّة، عن جابر بن سَمُرةَ، قال: كنّا إذا صَلَّيْنَا خلف النبي ﷺ يقول أحدُنا: \"السلام عليكم، السلام عليكم\" بأيدينا يمينًا وشمالًا، فقال رسولُ الله ﷺ: \"ما بالُ أقوام أراهم يَرْمون بأيديهم كأنها أذنابُ الخيل الشُّمْس لا يسكن أحدكم في الصلاة، ويشير بأصبعه على فخذه؟ \". ثم قال: \"لِيُسَلِّمْ (^٩) أحدكم على أخيه عن يمينه وعن شماله\".\n_________\n(^١) هو: عبد الله بن محمد بن عمرو الأزدي الفلسطيني.\n(^٢) هو: السري بن يحيى بن السري، ابن أخي هناد بن السري الكوفي.\n(^٣) كذا في النسخ، وفي \"إتحاف المهرة\" (٣/ ٩٣): \"أبو غسان\"، واستظهر محقِّقُه أن يكون \"أبا عبيدة\" وهو الظاهر، لأن أبا غسان -وهو: مالك بن إسماعيل بن درهم- وإن كان ممن يروي عن يعلى بن الحارث إلا أنه توفي سنة ٢١٩ هـ (تهذيب الكمال (٢٧/ ٩٠، ٩١)، فلم يدركه أبو عوانة.\n(^٤) لعله: ابنُ عبيد، وقد صرَّح به أبو أمية الراوي عنه عند الطحاوي في \"شرح المعاني\"، (١/ ٢٦٨)، بنفس السند.\n(^٥) هو: محمد بن عبد الملك بن مروان الواسطي.\n(^٦) هو: أبو عمرو، أحمد بن حازم بن محمد بن يونس الغفاري الكوفي، وتصحف \"غرزة -بتقديم الراء- في (س) إلى (غزرة) -بتقديم الزاي-، راجع (ح / ٢٠٧٧) في ضبطه أيضًا.\n(^٧) ابن جعفر بن عمرو المخزومي.\n(^٨) هنا موضع الالتقاء.\n(^٩) في (ل): \"يسلم\"، بدون لام الأمر.","vol":"5","page":439},{"text":"٢٠٩٨ - حدثنا الصغاني، قال: ثنا أبو نعيم، ويعلى (^١)، قالا (^٢): ثنا مِسْعَر (^٣)، عن عبيد الله بن القِبْطِيَّة، عن جابر بن سَمُرةَ، قال: كنا نقول خلف رسول الله ﷺ سَلَّمْنَا: \"السلام عليكم، السلام عليكم\"، يشير أحَدُنا يده (^٤) عن يمينه، وعن شماله، فقال رسول الله ﷺ: \"ما بال الذين يرمون بأيديهم في الصلاة كأنها أذناب الخيل الشُّمُس، إنما (^٥)\n⦗٤٤١⦘ يكفي أحدَكم أن يضع يده على فخذه، ثم يُسَلِّم على يمينه، وعلى يساره\".\n_________\n(^١) هو: أبن عبيد الطنافسي.\n(^٢) في (م) (قال) -بالإفراد- والمثبت أصح.\n(^٣) هنا موضع الالتقاء.\n(^٤) كذا في النسخ (يده) -بدون الباء-، والأولى أن يكون (بيده) كما في (ح / ٢٠٩٦).\n(^٥) في (ل) و(م): (أما يكفي)، وهو كذلك في \"شرح المعاني\" للطحاوي (١/ ٢٦٩) حيث رواه من طريق يعلى بن عبيد -مقرونًا بأبي أحمد محمدِ بن عبد الله بن الزبير- عن مسعر، به.","vol":"5","page":440},{"text":"٢٠٩٩ - حدثنا عمارُ بن رَجَاء (^١)، قال: ثنا عبيد الله بن موسى (^٢)، عن إسماعيل، عن الفُرات القزاز (^٣) (^٤) عن عبيد الله (^٥)، عن جابر بن سَمُرةَ، قال: صلَّيْتُ مع النبي ﷺ فكُنَّا (^٦) إذا سلَّمْنَا قلنا بأيدينا \"السلام عليكم، السلام عليكم\" فنظر إلينا رسولُ الله ﷺ فقال: \"ما شأنكم تشيرون بأيديكم كأنها أذنابُ خَيْل شُمُسٍ! إذا سَلَّمَ أحدُكم فَلْيَلْتَفِتْ إلى صاحبه، ولا يومئ (^٧) بيده\".\n_________\n(^١) أبو ياسر التغلبي، ولم يرد (ابن رجاء) في (ل) و(م).\n(^٢) ابن باذام العبسي الكوفي، وهو الملتقى بين المصنف والإمام مسلم، رواه مسلم عن القاسم بن زكريا: حدثنا عبيد الله بن موسى، به، بمثله. كتاب الصلاة: باب الأمر بالسكون في الصلاة … (١/ ٣٢٢، ٣٢٣) برقم (٤٣١): (١٢١).\n(^٣) هو: فرات بن أبي عبد الرحمن القزاز التميمي، أبو محمد، ويقال: أبو عبد الله البصري، سكن الكوفة. \"ثقة، من الخامسة\" ع. تهذيب الكمال (٢٣/ ١٥٠ - ١٥٢)، التقريب (ص ٤٤٤). و\"القزاز\": -بفتح القاف، والزاى المشددة، وفي آخرها زاي أخرى- نسبة إلى بيع \"القَزّ\" وعمله. الأنساب (٤/ ٤٩١)، اللباب (٣/ ٣٣).\n(^٤) (ك ١/ ٤٤٥).\n(^٥) هو ابن القبطية السابق.\n(^٦) في (ل) و(م): \"كنا\" والمثبت أنسب.\n(^٧) كذا في (ل) و(م) وصحيح مسلم، وفي \"الأصل\" و(ط، س): \"يوم\".","vol":"5","page":441},{"text":"٢١٠٠ - حدثنا أبو زرعة الرازيُّ (^١)، قال: ثنا محمدُ بن سعيد بن سابق (^٢)، قال: ثنا عمرو بن أبي قيس (^٣)، عن فُرات القَزَّاز (^٤)، عن عبد الله بن أبي عمار (^٥)، عن جابر بن سَمُرةَ، قال: \"دخلتُ أنا وأبي على رسولِ الله ﷺ فصلى بنا، فلما سَلَّم أومأ الناسُ بأيْدِيهم يمينًا وشمالًا، فأبصرهم، فقال: \"ما شأنكم تُقلبون بأيديكم كأنها أذنابُ الخيل الشُّمُس، إذا سَلَّم أحدُكم فَلْيُسَلِّمْ على من على يمينه، وعلى من على يساره (^٦). فلما صلَّوا معه أيضًا لم يفعلوا ذلك\" (^٧).\n_________\n(^١) هو الإمام عبيد الله بن عبد الكريم بن يزيد بن فروخ الرازي.\n(^٢) هو الرازي، نزيل قزوين. \"ثقة\"، قال الخليلي: مات سنة ٢١٦ هـ. (د س). الإرشاد للخليلي (٤٧٨)، (٢/ ٦٩٨). تهذيب الكمال (٢٥/ ٢٧٠ - ٢٧٢)، التقريب (ص ٤٨٠).\n(^٣) هو الرازي، الأزرق.\n(^٤) هنا يلتقي المصنف مع الإمام مسلم. وتصحف (القزاز) في (س) إلى (قرات).\n(^٥) كذا في الأصل و(ل، م، س)، وفي (ط): \"عبد الله بن أبي عباد\" كل هذا خطأ، والصواب ما في \"إتحاف المهرة\" (٣/ ٩٣) (٣/ ٧٦): \"عبيد الله بن أبي عباد\".\nوهو عبيد الله بن القبطية المتقدم ذكره في الحديث السابق. انظر: موضح أوهام الجمع والتفريق (٢/ ٢٣٠ - ٢٣١)، وعليه فَلْيُصَحَّحْ ما في تهذيب التهذيب (٧/ ٤٠) من أن الخطيب سماه \"عبد الرحمن بن أبي عباد\" إلى \"عبيد الله بن أبي عباد\"، وهو مذكور على الصواب في طريق حديث \"يكون بعدي اثنا عشر خليفة\" انظر: المستخرج للمصنِّف (٤/ ٣٩٧)، من المطبوع. وعلى الصواب الذي ذكرتُه في \"تحفة الأشراف\" (٢/ ١٦٣).\n(^٦) في (م) فقط: \"وعلى من يساره\".\n(^٧) هذه الجملة لا توجد في صحيح مسلم، وزيادتها من فوائد الاستخراج.","vol":"5","page":442},{"text":"٢١٠١ - حدثنا الحسنُ بن علي بن عفان [العامريُّ] (^١)، قال: ثنا محمد بن بشر (^٢)، قال: ثنا سعيد (^٣)، عن (^٤) قتادة، عن زُرارةَ بن أوفى (^٥)، عن سعد بن هشام (^٦)، قال: انطلقتُ إلى عبد الله بن عباس، فسألته عن \"الوتر\" فقال: \"ألا أدلك على أعلم أهل الأرض؟ … \"، وذكر الحديث.\nقال سعدُ بن هشام: قلتُ لعائشةَ: يا أم المؤمنين، أنبئيني عن وتْرِ رسول الله ﷺ، فقالتْ: \"كُنَّا نُعِدُّ له سواكَه وطَهوره من الليل؛ فَيَبْعَثُه الله فيما شاء أن يَبْعثه من الليل، فَيَتَسَوَّكُ ويتوضأُ، ثم يصلي\n⦗٤٤٤⦘ تسع ركعات، لا يجلس فيهن إلا عند الثامنة، فيدعو ربَّه، ويصلي على نبيه، ثم ينهضُ ولا يُسَلِّمُ، ثم يصلي التاسعة، ثم يُسَلِّمُ تسليمةً يُسْمِعُنَا، أو تسليمًا (^٧) يُسْمِعُنَا\".\n_________\n(^١) من (ل) و(م) وهو كذلك.\n(^٢) هو العبدي، أبو عبد الله الكوفي، وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه مسلم عن أبي بكر بن أبي شيبة، عنه، به، ولم يسق متنه كاملًا، بل أحاله على حديث محمد بن أبي عدي حيث ساق القصَّة هناك بتمامها، وهو حديث طويل، وفيه موضع استشهاد المصنف بنحوه. كتاب صلاة المسافرين، باب: جامع صلاة الليل، ومن نام عنه أو مرض، برقم (٧٤٦)، (١/ ٥١٢ - ٥١٤).\n(^٣) هو: ابنُ أبي عروبة -كما صرح به مسلم-.\n(^٤) في (ل): (نا) بدل (عن)، وفي (م): (أخبرنا).\n(^٥) هو العامري الحرشي -بمهملة وراء مفتوحتين، ثم معجمة- أبو حاجب البصري، قاضيها. \"ثقة عابد\". مات فجاة في الصلاة سنة ٩٣ هـ ع. و\"زرارة\": -بضم أوله. انظر: تهذيب الكمال (٩/ ٣٣٩ - ٣٤١)، التقريب (ص ٢١٥).\nوفي الأصل و(س): (زرارة بن أبي أوفى) وهو خطأ، والمثبت من بقية النسخ.\n(^٦) ابن عامر الأنصاري، المدني. \"ثقة، من الثالثة، استشهد بأرض الهند\" ع.\nتهذيب الكمال (١٠/ ٣٠٧ - ٣٠٩)، التقريب (ص ٢٣٢).\n(^٧) في النسخ: \"أو تسليم\" بدون النصب، والمثبت من صحيح مسلم، والمصنَّف لعبد الرزاق، وهو الأنسب، وهو كذلك عند المصنِّفِ أيضًا في (ح / ٢٣٤٩) حيث ساقه هناك بطوله، كذا الإسناد.","vol":"5","page":443},{"text":"٢١٠٢ - حدثنا الدَّبَرِيُّ، عن عبد الرزاق (^١)، عن مَعْمَرٍ، عن قتادة -بإسناده (^٢) - واقتصَّ (^٣) الحديث بمعنى حديث سعيد (^٤).\nوروى هشام الدستوائيُّ عن قتادة قال (^٥): \"ثم يُسَلِّمُ تسليمةً واحدةً يُسْمِعُنَا\" (^٦).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن: إسحاق بن إبراهيم ومحمد بن رافع، كلاهما عن عبد الرزاق، به، ولم يسقه كاملًا إحالةً على حديث سعيد السابق.\nالكتاب والباب المذكوران (١/ ٥١٤ - ٥١٥) برقم (٧٤٦).\n(^٢) \"بإسناده\" ليست في (ل) و(م).\n(^٣) في (س): (واقتصر) وهو خطأ.\n(^٤) الحديث في مصنف عبد الرزاق (٣/ ٣٩ - ٤١) (٤٧١٤) بطوله.\n(^٥) (قال) ليست في (ل) و(م).\n(^٦) أخرجه مسلم عن محمد بن المثنى، عن معاذ بن هشام، عن أبيه هشام، به، وأحاله على حديث سعيد الطويل. الكتاب والباب المذكوران (١/ ٥١٤) برقم (٧٤٦).","vol":"5","page":444},{"text":"<span data-type='title' id=toc-350>[باب] (^١) ذكرِ الأخبارِ التي تُبيِّنُ قولَ النبيّ ﷺ (^٢) عقب تسليمه من التَّشَهَّد، وإعلامِه مَنْ خَلْفَة انْقِضَاءَ صلاتِه مِمَّن يَخْفَى عليه فراغه من الصلاة بالتكبير، وقَدْرِ قُعودِه بعد التسليم في مكانه</span>\n_________\n(^١) من (ل) و(م).\n(^٢) (ك ١/ ٤٤٦).","vol":"6","page":5},{"text":"٢١٠٣ - حدثنا أبو علي الزَّعْفَرَانِيُّ (^١)، قال: ثنا مروانُ بن معاوية [الفزاري] (^٢)، عن عاصم الأحول (^٣)، عن عبد الله بن\n⦗٦⦘ الحارث (^٤)، عن عائشةَ قالتْ: كان رسول الله ﷺ (^٥) يَقْعُدُ بعد التسليم\nإلا قَدْرَ ما يقول: \"اللهمَّ أنتَ السلامُ ومنك السلام تباركت ذا الجلال والإكرام\".\n_________\n(^١) هو الحسن بن محمد بن الصبّاح البغدادي.\n(^٢) من (ل) و(م).\n(^٣) هو: عاصم بن سليمان أبو عبد الله البصري. (بعد سنة ١٤٠ هـ). ع. وثقه الثوري، وعبد الرحمن بن مهدي وأحمد -وزاد: من الحفاظ للحديث- ويحيى بن معين وعلي ابن المديني، وأبو زرعة وغيرهم. وقال الدوري عن يحيى بن معين: \"كان يحيى بن سعيد يُضَعّف عاصمًا الأحول\". وقال الحافظ: \"ثقة من الرابعة، لم يتكلم فيه إلا القطان، فكأنه بسبب دخوله في الولاية\".\nسؤالات ابن الجنيد (٥٨٦)، (ص ٤١٣)، تاريخ الدارمي (٥٧٢) (ص ١٦١)، سؤالات محمد بن عثمان بن أبي شيبة لابن المديني (١٩٤ - (ص ١٤٥)، ضعفاء العقيلي (٣/ ٣٣٦)، الجرح والتعديل (٦/ ٣٤٣ - ٣٤٤)، الكامل لابن عدي (٥/ ٢٣٥ - ٢٣٦)، تهذيب الكمال (١٣/ ٤٨٥ - ٤٩١)، التقريب (ص ٢٨٥).\nو\"عاصم\" هو الذي يلتقى المصنفُ عنده بالإمام مسلم هنا، رواه مسلم عن: =\n⦗٦⦘ = أبي بكر بن أبي شيبة، وابن نمير، قالا: حدثنا أبو معاوية، وابن نمير: حدثنا أبو خالد (يعني الأحمر).\nكلاهما عن عاصم، به، بنحوه.\nكتاب المساجد ومواضع الصلاة، باب استحباب الذكر بعد الصلاة وبيان صفته (١/ ٤١٤) برقم (٥٩٢).\n(^٤) هو الأنصاري البصري، أبو الوليد، نسيب ابن سيرين. \"ثقة، من الثالثة\" ع. تهذيب الكمال (١٤/ ٤٠٠ - ٤٠١)، التقريب (ص ٢٩٩).\n(^٥) (لا) سقطت من (م).","vol":"6","page":5},{"text":"٢١٠٤ - حدثنا الصغاني وأبو أمية قالا: ثنا رَوْحُ بن عُبَادة، قال: ثنا شعبة (^١)، عن عاصم الأحول، عن عبد الله بن الحارث، عن عائشة أن رسول الله ﷺ كان إذا سلم قال: \"اللهم أنتَ السلامُ ومنكَ السلام تباركت يا ذا الجلال والإكرام\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن عبد الوارث بن عبد الصمد، عن أبيه، عن شعبة، عن عاصم، وخالد الحذاء -كلاهما عن عبد الله بن الحارث، به، بمثله.\n(١/ ٤١٤) برقم (٥٩٢).","vol":"6","page":6},{"text":"٢١٠٥ - حدثنا محمدُ بن إسحاق السِّجْزِيُّ (^١)، قال: ثنا الفِرْيَابِيُّ،\n⦗٧⦘ قال: ثنا سفيانُ (^٢)، عن عاصم بن سليمان (^٣)، عن عبد الله بن الحارث، عن عائشةَ أنَّ النبي ﷺ كان يقول -بعد ما يُسَلِّمُ-: \"اللهم أنتَ السلامُ ومنك السلام تباركت ذا الجلال والإكرام\" (^٤).\n_________\n(^١) يُعْرَفُ بابن سَبّويَه، سكن مكة.\n(^٢) هو الثوري.\n(^٣) هنا موضع الالتقاء، وراجع ما سبقه.\n(^٤) وأخرجه أحمد في المسند (٦/ ٦٢) من طريق وكيع، عن الثوري، به.","vol":"6","page":6},{"text":"٢١٠٦ - حدثنا عيسى بن أحمد البَلْخِيُّ (^١)، قال: ثنا بِشْرُ بن بكر (^٢)، قال: أخبرني الأوزاعي (^٣)، قال: حدثني أبو عَمَّار شَدَّاد (^٤) قال: حدثني أبو أسماء الرَّحبي (^٥)، قال: حدثني ثوبان -مولى رسول الله ﷺ- قال:\n⦗٨⦘ \"كان رسول الله ﷺ إذا أراد أن ينصرف (^٦) من صلاته استغفر ثلاثَ\n⦗٩⦘ مَرَّات، ثم يقول: \"اللهم أنتَ السلامُ، ومنكَ السلام، تباركت يا (^٧) ذا الجلال والإكرام\".\n_________\n(^١) هو: عيسى بن أحمد بن عيسى العسقلاني، نزيل عسقلان إلخ.\nو\"البلخي\": -بفتح الباء الموحدة، وسكون اللام، وفي آخرها الخاء المعجمة- نسبة إلى \"بلخ\" بلدة من بلاد خراسان. . . الأنساب (١/ ٣٨٨).\nو\"بلخ\" مدينة معروفة في شمال أفغانستان.\n(^٢) هو التنيسي، أبو عبد الله البجلي، دمشقي الأصل. \"ثقة\" (٢٠٥ هـ). (خ د س ق).\nتهذيب الكمال (٤/ ٩٥ - ٩٧)، التقريب (ص ١٢٢).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن داود بن رشيد، عن الوليد، عن الأوزاعي، به، بنحوه. الكتاب والباب المذكوران (١/ ٤١٤) برقم (٥٩١).\n(^٤) هو: شداد بن عبد الله القرشي الدمشقي. \"ثقة يرسل، من الرابعة\". (بخ م ٤). تهذيب الكمال (١٢/ ٣٩٩ - ٤٠١)، جامع التحصيل (ص ١٩٥)، التقريب (ص ٢٦٤).\n(^٥) واسمه: عمرو بن مرثد، الدمشقي، [ويقال: اسمه: عبد الله]. \"ثقة من الثالثة، مات في خلافة عبد الملك\". (بخ م ٤). انظر: كنى الإمام مسلم (١٩٥)، (/ ٨٨)، الأسامي والكنى للحاكم (٣٢٧)، (١/ ٣٨٧ - ٣٨٨)، تهذيب الكمال (٢٢/ ٢٢٣ - ٢٢٤)، =\n⦗٨⦘ = التقريب (ص ٤٢٦).\nو\"الرَّحَبي\": -بفتح الراء والحاء المهملتين- نسبة إلى \"بني رحبة\" -بطن من حِمْيَر، وهو: رحبة بن زرعة. . . الأنساب (٣/ ٤٩ - ٥٠)، اللباب (٢/ ١٩).\n(^٦) كذا في جميع النسخ بلفظ: \"إذا أراد. . .\".\nوأخرجه ابن خزيمة (٧٣٧)، (١/ ٣٦٣) من طريق بشر بن بكر، به، بمثله.\nوقد وافق بشرًا في هذه الجملة -عن الأوزاعي- كل من:\n١ - عيسى بن يونس عند أبي داود (١٥١٣)، (٢/ ١٧٦).\n٢ - ابن المبارك عند الترمذي (٣٠٠)، (٢/ ٩٧ - ٩٨)، وأحمد (٥/ ٢٧٩).\n٣ - أبي المغيرة -عبد القدوس بن الحجاج- عند أحمد في المسند (٥/ ٢٧٥)، والدارمي (١٣٢٢)، (١/ ٣٣١).\n٤ - الوليد بن مزيد، عند البيهقي في الكبرى (٢/ ١٨٣).\n٥ - عمر بن عبد الواحد -وهو ضعيف- عند ابن حبان (٥/ ٣٤٤).\n٦ - الوليد بن مسلم نفسه -فيما رواه عنه دُحيم (عبد الرحمن بن إبراهيم) - عند ابن حبان (٥/ ٣٤٤).\n٧ - عمرو بن أبي سلمة، عند ابن خزيمة (٧٣٧ - ١/ ٣٦٣).\n٨ - ويؤيده -صراحة- ما رواه عمرو بن هاشم البيروتي عن الأوزاعي، به، بلفظ: \"كان إذا أراد أن يسلم من الصلاة استغفر ثلاثًا. . . .\" رواه ابن خزيمة في صحيحة (٧٣٨)، (١/ ٣٦٣ - ٣٦٤) وقال: \"إن كان عمرو بن هاشم أو محمد بن ميمون [وهو الراوي عن عمرو بن هاشم] لم يغلط في هذه اللفظة -أعني قوله: قبل السلام- فإن هذا الباب يُرَدّ إلى الدعاء قبل السلام\".\nقلت: ومتابعة المذكورين له في هذا المعنى عن الأوزاعي يُقَلِّلُ احتمال هذا الغلط. =\n⦗٩⦘ = بينما لفظ مسلم هكذا: (إذا انصرف من الصلاة)، وأخرجه ابن ماجه (٩٢٨)، (١/ ٣٠٠) عن عبد الرحمن بن إبراهيم الدمشقي، والنسائي (٣/ ٦٨) عن محمد بن خالد، كلاهما عن الوليد بن مسلم، به، بمثل لفظ مسلم.\nووافق الوليد في هذا اللفظ عبد الحميد بن حبيب عن الأوزاعي عند ابن ماجه (٩٢٨)، (١/ ٣٠٠).\n(^٧) في صحيح مسلم بدون أداة النداء \"يا\"، وهي موجودة في جميع المصادر المذكورة عند قوله: (إذا أراد أن ينصرف) في هذا الحديث.","vol":"6","page":7},{"text":"٢١٠٧ - حدثنا إسحاقُ (^١) الدبري، قال: قرأنا على عبد الرزاق (^٢)، عن ابن جريج، قال: أخبرني عمرو بن دينار، عن أبي معبد (^٣)، أنَّ ابنَ عباس أخبره، \"أن رفع الصوت بالتكبير حين ينصرفُ الناسُ من المكتوبة كان على عهد رسول الله ﷺ\".\nوقال ابنُ عباس: \"كنتُ أعلم إذا انصرفوا بذلك إذا سمعتُه\" (^٤).\n_________\n(^١) (إسحاق) يرد في (ل) و(م)، وهو: إسحاق بن إبراهيم الدبري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن منصور، عن عبد الرزاق، به، بنحوه.\nكتاب المساجد، باب الذكر بعد الصلاة (١/ ٤١٠) برقم (٥٨٣/ ١٢٢).\n(^٣) هو: نافذ -بفاء ومعجمة- مولى ابن عباس المكي.\n(^٤) والحديث في مصنف عبد الرزاق (٢/ ٢٤٥) (٣٢٢٥)، ورواه البخاري (٨٤١) في \"الأذان\" باب: الذكر بعد الصلاة، عن إسحاق بن نصر، عن عبد الرزاق، به.\n(٢/ ٣٧٨، مع الفتح).","vol":"6","page":9},{"text":"٢١٠٨ - حدثنا محمدُ بن إسحاق (^١)، ثنا أحمدُ بن أبي الطيب (^٢) ثنا حجاج، عن ابن جريج (^٣)، -وهذا الحديث لفظ حجاج عن ابن عباس، كلُّه (^٤)؛ وأما (^٥) عبد الرزاق فإنه ذكر ابن عباس في آخره-،\n⦗١١⦘ قال: \"كنت أعلم إذا (^٦) انصرفوا بذلك إذا سمعتُه\".\n_________\n(^١) هو الصغاني.\n(^٢) هو البغدادي أبو سليمان المعروف بالمروزي، وأبو الطيب اسمه: سليمان. (خ ت)، مات في حدود سنة ٢٣٠ هـ. قال أبو زرعة: \"كتبنا عنه، وكان حافظًا\". وسأله ابن أبي حاتم بقوله: \"هو صدوق؟ \" قال: \"على هذا الوضع\". وقال أبو حاتم: \"أدركته ولم أكتب عنه\". وقال: \"ضعيف الحديث\". ووثقه أبو عوانة. وذكر الحافظ في \"التهذيب\" (١/ ٣٩) أن ابن حبان ذكره في الثقات، ولم أجده في المطبوع من \"الثقات\". وقال الذهبي: \"وُثّق، وضعفه أبو حاتم وحده\". وقال الحافظ: \"صدوق له أغلاط، ضعفه بسببها أبو حاتم، وماله في البخاري سوى حديث واحد متابعة\".\nانظر: التاريخ الكبير (٢/ ٣ - ٤)، الجرح والتعديل (٢/ ٥٢)، أسامي من روى عنهم محمد بن إسماعيل البخاري (١٨)، (ص ٨١)، التعديل والتجريح لأبي الوليد (١/ ٣٣٥)، تاريخ بغداد (٤/ ١٧٣ - ١٧٤)، ضعفاء ابن الجوزي (١٨٣)، (١/ ٧١)، الكاشف (١/ ١٩٦)، الميزان (١/ ١٠٢)، المغني في الضعفاء (٣٠٢)، (١/ ٤٠)، ديوان الضعفاء (٤٤)، (ص ٥) -أربعتها للإمام الذهبي-، هدي الساري (ص ٤٠٥ - ٤٠٦)، تهذيب التهذيب (١/ ٣٩)، التقريب (ص ٨٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن حاتم، عن محمد بن بكر، أخبرنا ابن جريج، به، مقرونًا بعبد الرزاق. وانظر (ح / ٢١٠٧).\n(^٤) يشير بذلك -والله أعلم- أن اللفظ الذي ساقه سابقًا هو نفسه لفظ حجاج، ولكن ليس في حديث حجاج ما ذكره عبد الرزاق في آخر الحديث من الكلام الذي أعاده. أي اللفظ السابق كله لحجاج سوى ما أعاده \"كنت أعلم. . .\".\n(^٥) في (م): \"وأخبرنا\" وهو خطأ.\n(^٦) (ك ١/ ٤٤٧).","vol":"6","page":10},{"text":"٢١٠٩ - حدثنا أبو داود (^١)، قال: ثنا يحيى بن موسى (^٢)، عن عبد الرزاق (^٣)، عن ابن جريج -بإسناده مثله- عن ابن عباس، كلُّه كما قال حجاج.\n_________\n(^١) هو الإمام السجستاني صاحب السنن، والحديث في سننه (١٠٠٣)، (١/ ٦٠٩) في \"الصلاة\" باب: التكبير بعد الصلاة.\n(^٢) هو البلخي، لقبه \"ختّ\" -بفتح المعجمة، وتشديد المثناة- وقيل هو: لقب أبيه، أصله من الكوفة. \"ثقة\" (٢٤٠ هـ). (خ د ت س). تهذيب الكمال (٣٢/ ٦ - ٩)، ذات النقاب في الألقاب (١٥٢)، (ص ٢٧)، التقريب (ص ٥٩٧)، نزهة الألباب (٩٠٢)، (١/ ٢٣٣).\n(^٣) هنا موضع الالتقاء.","vol":"6","page":11},{"text":"٢١١٠ - حدثنا أبو أُمَيَّةَ، قال: ثنا سُرَيْج (^١) بن النعمان، قال: ثنا سفيان بني عيينة (^٢)، ح\nوحدثنا أبو داود (^٣)، قال:\n⦗١٢⦘ ثنا أحمدُ بن عبدة (^٤)، قال: أبنا سفيان (^٥)، عن عمرو، عن أبي معبد، عن ابن عباس قال: \"كان يُعْلَمُ انقضاءُ صلاةِ النبيّ (^٦) ﷺ بالتكبير\" (^٧).\n_________\n(^١) تصحف (سريج) في (س) إلى (شريح).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن ابن أبي عمر، عن ابن عيينة، به، بلفظ: \"ما كنا نعرف انقضاء صلاة رسول الله ﷺ إلا بالتكبير\".\nكتاب المساجد، باب: الذكر بعد الصلاة (١/ ٤١٠) برقم (٥٨٣/ ١٢١) وفيه ذكر لإنكار أبي معبد تحديثه لهذا الحديث، وسيأتي عند المصنف في الحديث الآتي.\n(^٣) هو السجستاني، والحديث في سننه (١٠٠٢)، (١/ ٦٠٩) كتاب الصلاة: باب: =\n⦗١٢⦘ = التكبير بعد الصلاة، كذا اللفظ.\n(^٤) ابن موسى الضبي أبو عبد الله البصري. \"ثقة\". (٢٤٥ هـ) (م ٤).\nتهذيب الكمال (١/ ٣٩٧ - ٣٩٩)، التقريب (ص ٨٢).\n(^٥) هنا موضع الالتقاء، رواه مسلم عن ابن أبي عمر، عن ابن عيينة، به، بلفظ \"ما كنا نعرف انقضاء صلاة رسول الله ﷺ إلا بالتكبير\".\nكتاب المساجد باب الذكر بعد الصلاة (١/ ٤١٠) برقم (٥٨٣/ ١٢١).\n(^٦) في (ل) و(م): (رسول الله ﷺ).\n(^٧) وأخرجه البخاري (٨٤٢) في \"الأذان\" باب: الذكر بعد الصلاة، عن ابن المديني، عن ابن عيينة، به، بلفظ: \"كنت أعرف انقضاء صلاة النبي ﷺ بالتكبير\".\n(٢/ ٣٧٨، مع الفتح).","vol":"6","page":11},{"text":"٢١١١ - حدثنا الربيع بن سليمان (^١)، قال: أبنا الشافعيُّ، قال: أبنا سفيان (^٢)، عن عمرو بن دينار، عن أبي مَعْبد، عن ابن عباس قال: \"كنتُ أعرفُ انقضاءَ صلاة رسول الله (^٣) ﷺ بالتكبير\". قال عمرو: فذكرته لأبي معبد بعدُ (^٤)، فقال: \"لم أُحَدِّثْكُمْ\" (^٥).\n⦗١٣⦘ قال عمرو: وقد حَدَّثَنِيْه.\nقال عمرو: وكان أصدق موالي ابن عباس.\nقال الشافعي: \"كأنه قد (^٦) نَسِيَه بعد ما حدَّثَهُم إياه\" (^٧).\n_________\n(^١) (ابن سليمان) لم يرد في (ل) و(م) وهو المرادي.\n(^٢) هو ابن عيينة كما في \"المعرفة\" (٣٨٨٩)، (٣/ ١٠٥) وهو ملتقى المصنف مع الإمام مسلم.\n(^٣) في (ل) و(م): (النبي ﷺ).\n(^٤) وفي (م): \"ثم ذكرته لأبي معبد فقال. . .\" وفي (ل) \"ثم\" بدل الفاء في (فقال).\n(^٥) في (م): \"ألم أحدثكم\"، وهو خطأ، لأن معبدًا يريد أن ينفي تحديْثَه إياهم.\n(^٦) كلمة (قد) ليست في (ل) و(م) وكذلك في (المعرفة) و(الأم).\n(^٧) أخرجه البيهقي في \"المعرفة\" (٣/ ١٠٥) (٣٨٨٩، ٣٨٩٠، ٣٨٩١)، وهو في \"الأم\" (١/ ١٥٠).","vol":"6","page":12},{"text":"٢١١٢ - حدثنا الربيعُ، قال: أبنا الشافعيُّ، قال: أخبرنا سفيان (^١)، عن عبد الملك (^٢)، عن وَرَّاد (^٣) -كاتب المغيرة- يقول: كتب معاوية إلى المغيرة: \"اكْتُبْ إليّ بما كان رسولُ الله ﷺ يقول في دبر صلاته (^٤)؟ \" فكتب إليه أنَّ رسولَ الله ﷺ كان يقول: \"لا إله إلا الله وحده لا شريك له، له الملك وله الحمد (^٥) \" -إلى قوله: \"ذا الجد\" (^٦).\n_________\n(^١) وهو ابن عيينة، وهو الملتقى بين المصنف والإمام مسلم، رواه مسلم عن ابن أبي عمر، عن سفيان، عن عبدة بن أبي لبابة وعبد الملك بن عمير، به. كتاب المساجد، باب استحباب الذكر بعد الصلاة، وبيان صفته، (١/ ٤١٥) برقم (٥٩٣/ ١٣٨).\n(^٢) هو: ابن عُمَير بن سُوَاد الكوفي.\n(^٣) (الورّاد) بتشديد الراء، هو: الثقفي، أبو سعيد (أو أبو الورد) الكوفي. \"ثقة من الثالثة\". تهذيب الكمال (٣٠/ ٤٣١ - ٤٣٢)، التقريب (ص ٥٨٠).\n(^٤) هذا التحديد لا يوجد في صحيح مسلم، وزيادته من فوائد الاستخراج.\n(^٥) في (ل) و(م) زيادة: (وهو على كل شيء قدير).\n(^٦) وأخرجه البخاري (٨٤٤) في \"الأذان\": باب الذكر بعد الصلاة (٢/ ٣٧٨ - ٣٧٩، مع الفتح)، عن محمد بن يوسف، عن سفيان (وهو الثوري كما في \"الفتح\" =\n⦗١٤⦘ = ٢/ ٣٨٦)؛ و(٧٢٩٢) في \"الاعتصام\" باب ما يكره من كثرة السؤال. . . (١٣/ ٢٧٨ - ٢٧٩، مع الفتح)، عن موسى (ابن إسماعيل) عن أبي عوانة؛ و(٦٤٧٣) في \"الرقاق\" باب ما يكره من قيل وقال (١١/ ٣١٢، مع الفتح)، عن علي بن مسلم، عن هشيم، ثلاثتهم عن عبد الملك بن عمير، به، بألفاظ متقاربة.\nوأخرجه أيضًا من طرق أخرى ستأتي الإشارة إلى بعضها عند المناسبة.","vol":"6","page":13},{"text":"٢١١٣ - [حدثنا ابنُ المُنادي (^١)، نا وهبُ بن جرير، نا شعبة، عن منصور (^٢)، عن المسيّب بن رافع، عن وَرَّاد -كاتبِ المغيرة بن شعبة- أنّ المغيرة كتب إلى معاوية: أن رسولَ الله ﷺ كان إذا سلم قال: \"لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير، اللهم لا مانع لما أعطيْتَ، ولا معطي لما منعتَ، ولا ينفع ذا الجد منك الجدُّ\"] (^٣) (^٤).\n_________\n(^١) هو: أبو جعفر، محمد بن أبي داود: عبد الله البغدادي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن إبراهيم، عن جرير، عن منصور، به،\nبنحوه. كتاب المساجد، باب استحباب الذكر بعد الصلاة وبيان صفته (١/ ٤١٤ - ٤١٥) برقم (٥٩٣).\n(^٣) ما بين المعقوفتين كله لا يوجد في الأصل و(ط، س) والمطبوع، أثبته من (ل) و(م)، وهو مستدرك في هامش (ط).\n(^٤) وأخرجه البخاري (٦٣٢٩) في \"الدعوات\" باب الدعاء بعد الصلاة (١١/ ١٣٦ - ١٣٧، مع الفتح)، عن قتيبة بن سعيد، عن جرير، عن منصور، به، بنحوه.\nوقال: \"وقال شعبة، عن منصور: قال: سمعت المسيب\".","vol":"6","page":14},{"text":"٢١١٤ - حدثنا عبد الرحمن بن بشر، قال: ثنا مالك بن سُعَيْر (^١)، قال: ثنا الأعمش (^٢)، عن عبد الملك بن عُمَير والمسيّبِ بن رافع، عن ورّاد قال: أملى عليَّ المغيرةُ بن شعبةَ كتابًا إلى معاويةَ، أنَّ رسولَ الله ﷺ كان إذا قضى صلاته قال: \"لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، اللهم لا مانع لما أعطيتَ، ولا معطي لما منعتَ، ولا ينفع ذا الجدِّ منك الجدُّ\" (^٣).\n_________\n(^١) \"سُعير\" -بالتصغير- آخره راء -هو: ابن الخِمْس -بكسر المعجمة، وسكون الميم، بعدها مهملة- التميمي، أبو محمد، ويقال: أبو الأحوص الكوفي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة وأبي كريب وأحمد بن سِنَان، قالوا: ثنا أبو معاوية عن الأعمش، عن المسيب بن رافع -فقط- به.\nالكتاب والباب المذكوران (١/ ٤١٥) برقم (٥٩٣/ ١٣٧).\n(^٣) حديث عبد الرحمن بن بشر كله ليس في (ل) و(م).","vol":"6","page":15},{"text":"٢١١٥ - حدثنا عليُّ بن حرْب الطائي، قال: ثنا أبو معاوية (^١)، عن الأعمش، عن المسيب بن رافع، عن ورّاد -مولى المغيرة- عن المغيرة قال: كان النبي ﷺ إذا سلَّم (^٢) في صلاته يقول: \"لا إله إلا الله. . .\". فذكر بمثله (^٣).\n_________\n(^١) هنا موضع الالتقاء، وأخرجه أبو داود (١٥٠٥)، (٢/ ١٧٢ - ١٧٣) عن مسدد، عن أبي معاوية، به، وفيه: \"كتب معاوية إلى المغيرة بن شعبة: أي شيء كان رسول الله ﷺ يقول إذا سلم من الصلاة؟. . . قال: كان رسول الله ﷺ يقول. . .\".\n(^٢) في الأصل و(ط): \"يسلم\" بدون لفظة \"إذا\" والمثبت من (ل) و(م). ولفظ أبي داود المشار إليه سابقًا يؤيد المثبت.\n(^٣) في (ل) و(م): (مثله).","vol":"6","page":15},{"text":"٢١١٦ - حدثنا محمدُ بن أبي (^١) المثنى الموصلي (^٢) وأبو أمية، قالا: ثنا رَوْح (^٣)، عن ابن جريج (^٤)، قال: أخبرني عَبْدَةُ (^٥)، أن ورّادًا أخبره، أن المغيرة كتب إلى معاوية. فذكر (^٦) الحديث (^٧).\n_________\n(^١) (ك ١/ ٤٤٨).\n(^٢) هو محمد بن أحمد بن أبي المثنى الموصلي، شيخ الموصل ومحدثها في وقته. خال أبي يعلى الموصلي ونسيبه، كان أحمد بن حنبل وابن معين يكرمانه. وذكره ابن حبان في الثقات. توفي سنة (٢٧٧).\nانظر: الثقات (٩/ ١٤٣)، السير (١٣/ ١٣٩)، تاريخ الإسلام (٦/ ٥٣٩).\n(^٣) هو ابن عبادة.\n(^٤) هنا يلتقي المصنف مع الإمام مسلم، رواه مسلم عن محمد بن حاتم، عن محمد بن بكر، عن ابن جريج، به. الكتاب والباب المذكوران (١/ ٤١٥) برقم (٥٩٣): (١٣٧).\n(^٥) هو ابن أبي لبابة الأسدي مولاهم ويقال: مولى قريش، أبو القاسم البزاز الكوفي، نزيل دمشق. \"ثقة من الرابعة\" (خ م ل ت س ق). تهذيب الكمال (١٨/ ٥٤١ - ٥٤٥)، التقريب (ص ٣٦٩).\n(^٦) في (ل) و(م): \"فذكر حديثه فيه\".\n(^٧) وأخرجه البخاري (٦٦١٥) في \"القدر\"، باب: لا مانع لما أعطى الله (١١/ ٥٢١، مع الفتح)، عن محمد بن سِنَان، عن فليح، و(تعليقًا) عن ابن جريج، كلاهما عن عبدة، به.","vol":"6","page":16},{"text":"٢١١٧ - حدثنا أبو أمية، قال: ثنا (^١) عبيد الله بن موسى، قال: حدثنا شيبان (^٢)، ح\n⦗١٧⦘ وحدثنا الدَّقِيْقِيُّ (^٣) وعمَّار، قالا: ثنا يزيد قال: أبنا مِسْعَرٌ، ح\nوحدثنا أبو عُبَيْدَة (^٤) وأبو أمية، قالا: ثنا أبو نُعيم، قال: ثنا مسعر (^٥)، ح\nوحدثنا محمد بن ثواب (^٦) والحسنُ بن عفان، قالا: ثنا أسباطُ بن محمد (^٧)، كلُّهم عن عبد الملك بن عُمير (^٨)، عن ورّاد -كاتب المغيرة بن شعبة (^٩) - قال: كتب المغيرة (^١٠) إلى معاوية. فذكروا حديثَهم فيه.\n_________\n(^١) من هنا إلى (ثنا يزيد) مكرر في (م).\n(^٢) هو: ابن عبد الرحمن النحوي.\n(^٣) هو محمد بن عبد الملك الواسطي، وعمار: هو ابن رجاء التغلبي، ويزيد هو: ابن هارون.\n(^٤) هو السَّرِي بن يحيى بن السري الكوفي.\n(^٥) أخرجه الطبراني في المعجم الكبير (٢٠/ ٣٨٦) (٩٠٨)، عن علي بن عبد العزيز، عن أبي نعيم، به.\n(^٦) \"ثواب\" -بفتح وتخفيف- ابن سعيد بن حصين الهبّاري -بتشديد الموحدة- الكوفي.\n(٢٦٠ هـ) (ق). قال ابن أبي حاتم: \"كتبت عنه مع أبي، وهو صدوق\". الجرح (٧/ ٢١٨)، تهذيب الكمال (٢٤/ ٥٦١). وذكره ابن حبان في \"الثقات\" (٩/ ١٢٣). وذكر الحافظ في \"التهذيب\" (٩/ ٧٦) أن محمد بن مسلمة ضعفه في كتاب \"الصلة\". وقال الذهبي في \"الكاشف\" (٢/ ١٦١): \"صدوق\". وقال الحافظ في \"التقريب\" (ص ٤٧١): \"صدوق، ضعفه محمد بن مسلمة بلا حجة\".\n(^٧) ابن عبد الرحمن بن خالد القرشي مولاهم، أبو محمد.\nوأخرج حديثَه هذا الطبرانيُّ أيضًا في معجمه الكبير (٢٠/ ٣٨٨) (٩١٦) من طريق أسد بن موسى عنه.\n(^٨) هنا موضع الالتقاء.\n(^٩) (ابن شعبة) ليست في (ل) و(م).\n(^١٠) قوله: (كتب المغيرة) سقط من (م).","vol":"6","page":16},{"text":"٢١١٨ - حدثنا محمدُ بن إبراهيم الطرسوسي (^١)، قال: ثنا رَوْح، ح\nوحدثنا العباسُ بن محمد (^٢)، قال: ثنا عثمان بن عمر، ح\nوحدثنا يونسُ بن حبيب قال: ثنا أبو داود (^٣)، كلُّهم قالوا: ثنا ابن عون (^٤)، قال: أنبأني أبو سعيد (^٥) -وقال بعضهم: عن أبي سعيد- قال: أنبأني ورّاد -كاتب (^٦) المغيرةِ بن شعبة- قال: كتَبَ معاويةُ إلى المغيرةِ بن شعبة: \"أن اكتُبْ إليَّ بشيء حَفِظْتَه من رسولِ الله ﷺ قال: كان إذا صلى ففرغ (^٧) قال: \"لا إله إلا الله- قال: وأظنُّه قال: وحْدَه (^٨) لا شريك له، له الملكُ وله الحمدُ وهو على كل شيء قدير، اللهم\n⦗١٩⦘ لا مانع لما أَعْطَيْتَ، ولا معطي لما منعتَ، ولا ينفع ذا الجد منك الجدُّ\" (^٩).\nقال أبو عوانة: يقال: إنَّ أبا (^١٠) سعيد هذا اسمه: كَثِير، وهو رَضِيْعُ عائشةَ، وبعضُ هؤلاء قال: أبو سعيد الشامي (^١١)، ومعنى حديثهم واحد.\n_________\n(^١) هو أبو أمية المعروف، وروح هذا هو: ابن عبادة.\n(^٢) هو الدوري، وعثمان بن عمر: هو ابن فارس العبدي.\n(^٣) هو الطيالسي، ولا يوجد هذا الحديث في مسنده المطبوع من رواية ابن حبيب.\n(^٤) هو: عبد الله بن عون بن أرطبان البصري.\nوعنده يلتقي المصنف بالإمام مسلم، رواه مسلم عن حامد بن عمر البكراوي، عن بشر (ابن المفضل)، ح\nومحمد بن المثنى، عن أزهر، كلاهما عن ابن عون، به، ولم يسق متنه إحالةً على حديث منصور والأعمش. الكتاب والباب المذكوران (١/ ٤١٥) برقم (٥٩٣/ ١٣٧/ د).\n(^٥) سيأتي تعريفه عقب هذا الحديث.\n(^٦) في (م): \"الكاتب\" وهو خطأ لكونه مضافًا.\n(^٧) في (ل) و(م): (وفرغ).\n(^٨) في (م): (واحد).\n(^٩) من فوائد الاستخراج:\nساق أبو عوانة متنه كاملًا، بينما اكتفى الإمام مسلم بإحالته على حديث منصور والأعمش.\n(^١٠) في (ل) و(م): (إن اسم أبي سعيد كثير)، وما ورد في تهذيب الكمال من النقل عن المصنف بمثل المثبت.\n(^١١) وقال أبو أحمد الحاكم: اسمه: عمرو بن سعيد الثقفي. ورجح الدارقطني كون اسمه: \"عبد ربه\". العلل (٧/ ١٢٤). وقال أبو مسعود الدمشقي: \"لا يعرف اسمه\". تحفة الأشراف (٨/ ٤٩٥).\nوصنيع البخاري في تاريخه الكبير (٦/ ٨٠) وابن أبي حاتم في الجرح والتعديل (٦/ ٤٢) وابن حبان في ثقاته (٧/ ١٥٥) يقتضي ترجيح كون اسمه \"عبد ربه\" عندهم، حيث عَرَّفوه كذا الاسم، ورجحه النووي في شرحه لمسلم (٥/ ٩١).\nوقال الحافظ في \"التقريب\" (ص ٦٤٤): \". . . مجهول لا يعرف اسمه، من السادسة\".\nبينما رجح كون اسمه \"عبد ربه\" في \"النكت الظراف\" (٨/ ٤٩٥) فقال بعد نقله: \"وقال غيره: اسمه: \"عبد ربه\". قلت: هذا هو الذي ينبغي أن يكون أولى. . .\" ثم ذكر بعض القرائن التي تُقَوّي هذا الرأي، ولعله يكون أقوى الأقوال.\nملاحظة: قول أبي عوانة هذا ذكره المزي في \"التهذيب\" (٣٣/ ٣٥٧) وكذلك فروعه.\nولم يتابع أبا عوانة في هذا أحد، بل يستفاد من صنيعهم الجزم بأن رضيع عائشة هو أبو سعيد الكوفي، ترجمته في التاريخ الكبير للبخاري (٧/ ٢٠٦)، كنى الإمام مسلم =\n⦗٢٠⦘ = (١٢٨٦)، (١/ ٣٥٦)، الجرح والتعديل (٧/ ١٥٥)، ثقات ابن حبان (٥/ ٣٣٠)، تهذيب الكمال (٤٣/ ١٢٤ - ١٤٤) ورمز له ب (بخ د)، وقال الحافظ عنه: \"مقبول من الثالثة\". وانظر: المعلم بفوائد مسلم للمازري (١/ ٢٨٣) ففيه مزيد إيضاح للمسألة.","vol":"6","page":18},{"text":"<span data-type='title' id=toc-351>[باب] (^١) بيان قولِ النبيّ ﷺ في دُبُرِ كلِّ صلاةٍ من الثَّناءِ على الله تعالى </span>(^٢)\n_________\n(^١) من (ل) و(م).\n(^٢) كلمة (تعالى) ليست في (ل) و(م).","vol":"6","page":20},{"text":"٢١١٩ - حدثنا أبو داود السِّجْزِيُّ (^١)، قال: ثنا محمدُ بن سليمان (^٢)، قال: ثنا عَبْدَةُ بن سليمان (^٣)، عن هشام بن عروة،\n⦗٢١⦘ عن أبي الزبير (^٤) قال: كان عبد الله بن الزبير يُهَلِّل في دبر كلِّ صلاةٍ، يقول: \"لا إله إلا الله وحده لا شريك له، له الملك وله الحمدُ، وهو على كلّ شيءٍ قدير، ولا حول ولا قوة إلا بالله، لا إله إلا الله ولا نعبد إلا إياه، له النعمةُ وله الفضلُ، وله (^٥) الثناءُ الحسن، ولو كره المشركون\". ثم يقول عبد الله بن الزبير: \"كان (^٦) رسولُ الله ﷺ يُهِل (^٧) بها دُبُرَ كلِّ صلاة\".\n_________\n(^١) والحديث في سننه (١٥٠٧)، (٢/ ١٧٣) في \"الصلاة\" باب: ما يقول الرجل إذا سلم.\n(^٢) هو الأنباري -كما صرح به أبو داود في سننه- وهو: ابن أبي داود، كنيته أبو هارون (٢٣٤ هـ)، (د). وثقه الخطيب، وأبو علي الجياني (وزاد: جليل)، ومسلمة. وقال الحافظ: \"صدوق\".\nانظر: تاريخ الخطيب (٥/ ٢٩٢)، تسمية شيوخ أبي داود للجياني (٩٠ - ق) من نسخة تركيا، و(ق / ٣) من النسخة المغربية، المعجم المشتمل (٨٣٦)، (ص ٢٤٣)، تهذيب الكمال (٢٥/ ٣١٤ - ٣١٥)، تهذيب التهذيب (٩/ ١٨٠)، التقريب (ص ٤٨٢).\n(^٣) هو الكلابي أبو محمد الكوفي، يقال: اسمه: عبد الرحمن. \"ثقة ثبت\" (١٨٧ هـ) وقيل: بعدها. ع. تهذيب الكمال (١٨/ ٥٣٠ - ٥٣٤)، التقريب (ص ٣٦٩).\nوعند عبدة هذا يلتقى المصنف بالإمام مسلم، رواه مسلم عن أبي بكر بن أبي شيبة، عن عبدة، به، بنحوه، ولم يسق متنه كاملًا إحالةً على ما قبله. كتاب المساجد، =\n⦗٢١⦘ = باب استحباب الذكر بعد الصلاة وبيان صفته (١/ ٤١٦) برقم (٥٩٤/ ١٤٠).\n(^٤) هو المكي: محمد بن مسلم بن تدرس.\n(^٥) كلمة (وله) -هنا- ليست في (ل) و(م)، وفي صحيح مسلم مثل المثبت.\n(^٦) (ك ١/ ٤٤٩).\n(^٧) في صحيح مسلم: (يهلل بهن)، وفي (ط) والمطبوع: (يهلل) وكلاهما بمعنى.","vol":"6","page":20},{"text":"٢١٢٠ - حدثنا أبو داود (^١)، قال: ثنا محمد بن عيسى (^٢)، ح\nوحدثنا الصغاني، قال: ثنا سُرَيجُ بن يونس، قالا: ثنا إسماعيل بن إبراهيم (^٣)، عن الحجاج بن أبي عثمان (^٤)، عن أبي الزبير قال: سمعتُ\n⦗٢٢⦘ عبد الله بن الزبير وهو يخطُبُ على هذا المنبر، وهو يقول: كان رسولُ الله ﷺ إذا سلَّم في الصلاة يقول: \"لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على شيء قدير، لا حولَ ولا قوةَ إلا بالله، لا نعبد إلا إياه، أهلُ النعمةِ والثناءِ الحَسَن، لا إله إلا الله مخلصين له الدين، ولو كره الكافرون\". ولفظ الحديث لمحمد بن عيسى (^٥).\n_________\n(^١) هو السجستاني، والحديث في سننه (١٥٠٦)، (٢/ ١٧٣) في \"الصلاة\" باب ما يقول الرجل إذا سلم.\n(^٢) ابن نجيح البغدادي، أبو جعفر بن الطباع.\n(^٣) هو المعروف بابن علية، وعنده يلتقي المصنفُ بالإمام مسلم، رواه الأخير عن يعقوب بن إبراهيم الدورقي، عن ابن علية، به، بنحوه، ولم يسق المتن كاملًا، إحالة على حديث هشام السابق. كتاب المساجد، باب استحباب الذكر (١/ ٤١٦) برقم (٥٩٤/ ١٤٠/ أ).\n(^٤) هو الصواف، أبو الصلت البصري.\n(^٥) في الأصل و(ط) و(س): (لفظ محمد بن عيسى)، والمثبت من (ل) و(م) وهو أوضح.","vol":"6","page":21},{"text":"٢١٢١ - حدثنا محمدُ بن عوف (^١)، قال: ثنا آدم (^٢)، قال: ثنا أبو عمر الصنعاني (^٣)، عن موسى بن عُقْبَةَ (^٤)، أن أبا الزبير حدّثه، أنه سمع عبد الله بن الزبير وهو يقول في إثر الصلاة إذا سلم، بمثله، وقال في آخره: \"وكان يَذْكُرُ ذلك عن رسولِ الله ﷺ. . .\" مثل حديث هشام بن عروة الذي قبله (^٥).\n_________\n(^١) ابن سفيان الطائي، أبو جعفر الحمصي.\n(^٢) هو: ابن أبي إياس العسقلاني.\n(^٣) هو: حفص بن ميسرة العُقيلي -بالضم- نزيل عسقلان.\n(^٤) ابن أبي عياش الأسدي.\nوعنده يلتقي المصنف بالإمام مسلم، رواه مسلم عن محمد بن سلمة المرادي، عن عبد الله بن وهب، عن يحيى بن عبد الله بن سالم، عن موسى بن عقبة، به، بمثله.\nالكتاب والباب المذكوران (١/ ٤١٦) برقم (٥٩٤/ ١٤١).\n(^٥) سبق برقم (٢١١٩).","vol":"6","page":22},{"text":"٢١٢٢ - حدثنا عباس الدُّوريُّ، ويزيدُ بن سِنَان (^١) والدَّقِيْقِيُّ، قالوا: ثنا هارون بن إسماعيل (^٢)، ثنا عليُّ بن المبارك قال: ثنا يحيى بن أبي كثير (^٣)، عن أبي سَلَمَةَ، عن أبي هريرة، أنَّ رسولَ الله ﷺ كان يقول في دُبُرِ كلِّ صلاةٍ: \"اللهم إني أعوذ بك من عذاب النار وعذاب القبر (^٤)، ومن فتنة المحيا والممات، ومن شَرِّ المسيح الدجال\" (^٥).\n_________\n(^١) ابن يزيد القزّاز البصري، والدقيقي: محمد بن عبد الملك الواسطي.\n(^٢) هو الخزاز البصري.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى، عن ابن أبي عدي، عن هشام، عن يحيى، به. وليس فيه ذكر \"دبر كل صلاة\".\nكتاب المساجد، باب ما يستعاذ منه في الصلاة، (١/ ٤١٣) برقم (٥٨٨/ ١٣١).\n(^٤) في (م): (من عذاب القبر وعذاب النار) ومثله في صحيح مسلم والبخاري -بتقديم التعوذ من عذاب القبر-.\n(^٥) وأخرجه البخاري (١٣٧٧) في \"الجنائز\": باب التعوذ من عذاب القبر (٣/ ٢٨٤، مع الفتح)، عن: مسلم بن إبراهيم، عن هشام، عن يحيى بن أبي كثير، به، بنحوه وليس فيه -أيضًا- ذكر \"دبر كل صلاة\".\nمن فوائد الاستخراج:\nزيادة جملة \"دبر كل صلاة\" في المتن، وهي تحدد الوقت.","vol":"6","page":23},{"text":"<span data-type='title' id=toc-352>[باب] (^١) التَّرغِيْبِ في التَّسْبِيْحِ والتحْميد والتكبير في دُبُر كلِّ صلاةٍ، وثَوَابُه</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":24},{"text":"٢١٢٣ - حدثنا محمد بن علي بن داود (^١)، قال: ثنا عبد الصمد بن النُّعْمَان (^٢)، قال: ثنا حمزةُ الزيَّات (^٣)، عن الحَكَمِ، عن عبد الرحمن بن أبي ليلى، عن كعب بن عُجرة، عن رسول الله ﷺ قال: \"مُعَقِّبَات (^٤) لا يَخيْبُ قائلُهُنَّ، أو فاعلُهن: ثلاثٌ وثلاثون (^٥) تسبِيْحَة، وثلاثٌ\n⦗٢٥⦘ وثلاثون تَحْمِيْدَةً، وأربعٌ وثلاثون تكبيرةً، في دُبُرِ كلِّ صلاة\".\nرواه (^٦) أبو أحمد الزبيري (^٧) عن حمزة بمثله (^٨).\n_________\n(^١) هو البغدادي نزيل مصر، المعروف بابن أخت غزال.\n(^٢) أبو محمد البزار النسائي البغدادي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن نصر بن علي الجهضمي، عن أبي أحمد الزبيري، عن حمزة الزيات، به، بمثله، إلا الاختلاف الذي سيشار إليه في مكانه.\nكتاب المساجد، باب استحباب الذكر بعد الصلاة، وبيان صفته (١/ ٤١٨) برقم (٥٩٦/ ١٤٥).\n(^٤) معقبات: أي تسبيحات تُفْعَل أعقاب الصلاة، وقيل: سميت \"معقبات\" لأنها عادت مرة بعد مرة، وقيل: أي: التي بعضهن في إثر بعض، وبعضهن يعقب بعضًا.\nانظر: تفسير غريب ما في الصحيحين (ص ١٣٩)، النهاية (٣/ ٢٦٧)، شرح النووي لمسلم (٥/ ٩٤، ٩٥).\n(^٥) في النُّسَخ الخمسة: (ك، ل، م، ط، س) (وثلاثين) -بالنصب، هنا والموضعين التاليين في الحديث- والتصحيح من صحيح مسلم؛ فقد رواه من طريق حمزة الزيات (٥٩٦/ ١٤٥)، كما سبق.\n(^٦) في (ل) و(م): (ورواه).\n(^٧) في (م): (الزهري)، وهو خطأ.\n(^٨) يشير إلى رواية الإمام مسلم المشار إليها عند موضع الالتقاء، وقوله \"مثله\" مما يؤكد صحة التصحيح السابق في كلمة (ثلاثين).","vol":"6","page":24},{"text":"٢١٢٤ - حدثنا الأَحْمَسِيُّ (^١)، وعليُّ بن حرْب، قالا: ثنا أسباطُ بن محمد (^٢)، قال: ثنا عمرو بن قيس (^٣) (^٤) عن الحكم (^٥)، عن [عبد الرحمن] (^٦) بن أبي ليلى، عن كَعْبِ بن عُجرة (^٧)، قال: قال النبي ﷺ:\n⦗٢٦⦘ \"معقِّبَاتٌ في دُبُرِ كلِّ صلاةٍ لا يَخِيْبُ قائلُهن (^٨) أو فاعلُهن: يُسَبِّحُ الله ثلاثًا وثلاثين، ويحمده ثلاثًا وثلاثين، ويكبره أربعًا وثلاثين\" (^٩).\n_________\n(^١) هو: محمد بن إسحاق بن سَمُرةَ الكوفي، وعلي بن حرْب هو: الطائي.\n(^٢) هنا يلتقي المصنف بالإمام مسلم، رواه مسلم عن محمد بن حاتم، عن أسباط بن محمد، به، ولم يسق متنه إحالة على حديث حمزة الزيات.\nالكتاب والباب المذكوران (١/ ٤١٨) برقم (٥٩٦/ ١٤٥/ أ).\n(^٣) هو: الملائي، كما صرح به مسلم، أبو عبد الله الكوفي.\nو\"الملائى\": -بضم الميم وتخفيف اللام والمد. \"ثقة متقن عابد\"، (توفي سنة بضع و١٤٠ هـ) (بخ م ٤). تهذيب الكمال (٢٢/ ٢٠٠ - ٢٠٣)، التقريب (ص ٤٢٦).\nوفي (ل) و(م): (عمرو بن أبي قيس) وهو خطأ.\n(^٤) (ك ١/ ٤٥٠).\n(^٥) هو ابن عتيبة، أبو محمد الكندي الكوفي.\n(^٦) من (ل) و(م) وهو كذلك.\n(^٧) تصحفت كلمة (عجرة) في (م، س) إلى: (عُجْزَة).\n(^٨) في (ل) و(م): (وفاعلهن).\n(^٩) وأخرجه الترمذي في \"الدعوات\" (٣٤١٢) (٥/ ٤٤٦)، والنسائي في \"السهو\" (٣/ ٧٥) كلاهما عن الأحمسي -شيخ المصنف- به، بنحوه، بدون قوله: (أو فاعلهن).","vol":"6","page":25},{"text":"٢١٢٥ - حدثنا [أبو جعفر أحمد بن محمد] (^١)، بن أبي رجاء [المصيصي] قال: حدثنا شعيب بن حرْب (^٢)، ح\nوحدثنا ابنُ الجنيد (^٣)، قال: ثنا أبو أحمد الزُّبَيْرِيُّ (^٤)، قالا (^٥): ثنا مالك بن مِغْول (^٦)، قال: حدثنا الحكم بن عُتَيْبَةَ (^٧)، عن عبد الرحمن بن أبي ليلى، عن كعب بن عُجْرة (^٨) قال: قال رسول الله ﷺ: \"مُعَقِّبَاتٌ\n⦗٢٧⦘ لا يَخِيْبُ قائلُهن أو فاعلهن: يسبِّحُ الله في دبر كلِّ صلاةٍ مكتوبةٍ (^٩): ثلاث وثلاثين (تسبيحة، وثلاث وثلاثين) (^١٠) تحميدة، وأربع وثلاثون تكبيرة\".\nكذا قال أبو أحمد الزبيري (^١١): \"صلاة مكتوبة\".\n_________\n(^١) من (ل) و(م).\n(^٢) هو المدائني، أبو صالح، نزيل مكة. \"ثقة عابد\" (١٩٧ هـ) (خ د س). تهذيب الكمال (١٢/ ٥١١ - ٥١٦)، التقريب (ص ٢٦٧).\n(^٣) هو: محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٤) في (م): (الزهري)، وهو خطأ.\n(^٥) في الأصل و(ط) و(س): \"قال\" -بالإفراد- والمثبت من (ل) و(م) وهو الأنسب.\n(^٦) هنا موضع الالتقاء، رواه مسلم عن الحسن بن عيسى، عن ابن المبارك، به، بنحوه، إلا الاختلاف الذي سيشار إليه في مكانه. الكتاب والباب المذكوران (١/ ٤١٨) برقم (٥٩٦).\n(^٧) تصحف (عتيبة) في (س) إلى: (عيينة).\n(^٨) تصحف (عجرة) في (ل) و(م) إلى: (عجزة).\n(^٩) كلمة (مكتوبة) ساقطة من (ل) و(م) ويؤكد صحة المثبت تصريح المصنف في آخر الحديث.\n(^١٠) كذا في النسخ في الموضعين، وهذا لا يستقيم لغة، والصحيح أن يكون: \"وثلاثون\" -بالرفع- لأن الجملة مستأنفة.\nوهكذا في صحيح مسلم، ولكن ليس فيه جملة: \"يسبح الله في دبر كل صلاة\".\nولم أصحح في المتن لاحتمال أن تكون \"ثلاثًا وثلاثين\" منصوبة لعمل \"يسبح\" فيها، ولكن هذا -مع بُعده- يعكر عليه ما ورد في آخره على الصواب \"وأربع وثلاثون تكبيرة\"، والله تعالى أعلم بالصواب.\n(^١١) في (م): (الزهري) وهو خطأ.","vol":"6","page":26},{"text":"٢١٢٦ - حدنَنا عمرانُ بن بكَّار الحِمْصِيُّ (^١)، ومحمد بن صالح (^٢) قالا: ثنا يحيى بن صالح (^٣) قال: قرئ على مالك وأنا أَسْمَعُ، عن أبي عُبَيْد (^٤)\n⦗٢٨⦘مولى سليمانَ بن عبد الملك (^٥) - عن عطاءِ بن يزيد (^٦)، عن أبي هريرة، عن النبيِّ ﷺ قال: \"من سَبّح دُبُرَ كلِّ صلاة ثلاثًا (^٧) وثلاثين، وكَبَّر ثلاثًا وثلاثين، وحمد ثلاثًا وثلاثين، وختم المائة بـ\"لا إله إلا الله وحده لا شريك له، له الملكُ وله الحمدُ وهو على كلِّ شيء قدير\" غُفِرَتْ ذنوبُه ولو كنت مثل زَبَدِ البَحْر\".\n_________\n(^١) هو: عمران بن بكَّار بن راشد الكلاعي، أبو موسى البراد المؤذن.\n(^٢) هو الملقب بـ (كيلجة) البغدادي.\n(^٣) هو الوحاظي الحمصي.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن عبد الحميد بن بيان الواسطي، عن خالد بن عبد الله، عن سهيل، عن أبي عبيد المذحجي، به، بنحوه.\nوفيه زيادة: \"فتلك تسعة وتسعون\"، بعد عَدِّ التسبيحات والتكبيرات والتحميدات. =\n⦗٢٨⦘ = الكتاب والباب المذكوران (١/ ٤١٨) برقم (٥٩٧).\nو\"أبو عبيد\" هذا هو المذحجي -صاحب سليمان بن عبد الملك، قيل: اسمه: عبد الملك، وقيل: حي، أو حيي، أو حوي. \"ثقة، من الخامسة\" مات بعد المائة.\n(خت م د س). كنى الإمام مسلم (٢٤٢٣)، (٢/ ٥٩٣)، تهذيب الكمال (٣٤/ ٤٩ - ٥٣)، التقريب (ص ٦٥٦).\n(^٥) هو: سليمان بن عبد الملك بن مروان بن الحكم الأموي، الخليفة، بويع له بالخلافة سنة ٩٦ هـ وتوفي سنة ٩٩ هـ. انظر: التاريخ الكبير (٤/ ٢٥)، الكامل في التاريخ (٤/ ٣١١)، وفيات الأعيان (٢/ ٤٢٠ - ٤٢٧) سير أعلام النبلاء (٥/ ١١١ - ١١٣)، البداية والنهاية (٥/ ١٨٤ - ١٩٢).\n(^٦) هو الليثي -كما صرح به مسلم- وهو مدني نزل الشام. \"ثقة … \" (١٠٥ أو ١٠٧ هـ)، تهذيب الكمال (٢٠/ ١٢٣ - ١٢٥)، التقريب (ص ٣٩٢).\n(^٧) في جميع النسخ: (ثلاث) -بالرفع في المواضع الثلاثة- وهو خطأ، لأنه مفعول به لـ (سَبَّح) -وكذلك كبر وحمد- والتصحيح من صحيح مسلم، ويؤكد ذلك قول المصنف في الحديث الآتي (٢١٢٧) -بعد سرد إسناده-: \"بمثله\".\nكما أن الحديث أخرجه النسائي في \"الكبرى\"- في (عمل اليوم والليلة) (٩٩٧٠)، (٦/ ٤٢) عن قتيبة بن سعيد، عن مالك، به، بمثل لفظ المصنف إلا الخطأ المشار إليه.","vol":"6","page":27},{"text":"٢١٢٧ - حدثنا أبو أُمَيَّةَ، قال: ثنا سُريجُ بن النعمان وسليمانُ بن داود الزهراني (^١)، قالا: ثنا فُليحُ بن سليمان (^٢)، عن سُهَيْلِ بن\n⦗٣٠⦘ أبي صالح (^٣)، عن أبي عُبَيْد، عن عطاء بن يزيد، عن أبي هريرة قال: قال رسولُ الله ﷺ، بمثله.\n_________\n(^١) هو العتكي، أبو الربيع البصري، نزيل بغداد. \"ثقة\" (٢٣٤ ص) (خ م د س).\nو\"الزهراني\": -بفتح الزاي، وسكون الهاء- نسبة إلى بني زهران، وزهران هو: ابن كعب بن الحارث بن عبد الله بن مالك بن نصر بن الأزد، بطن من الأزد. انظر: إكمال ابن ماكولا (٧/ ٤٠١)، الأنساب (٣/ ١٨٠)، اللباب (٢/ ٨٢)، تهذيب الكمال (١١/ ٤٢٣ - ٤٢٥)، توضيح المشتبه (٩ م ١٩٤)، التقريب (ص ٢٥١).\n(^٢) ابن أبي المغيرة الخزاعي، أو الأسلمي، أبو يحيى المدني، ويقال: فليح لقب، واسمه: عبد الملك (١٦٨ هـ) ع. ضعفه ابن معين، وأبو داود، وأبو زرعة، والنسائي، وقال أبو حاتم: \"ليس بالقوي\". وذكره العقيلي، وابن شاهين، وابن الجوزي، والذهبي في جملة الضعفاء. وقال ابن عدي: \"ولفليح أحاديث صالحة يرويها، يروي عن نافع، عن ابن عمر نسخة، ويروي عن هلال بن علي، عن عبد الرحمن بن أبي عمرة، عن أبي هريرة أحاديث، ويروي عن سائر الشيوخ من أهل المدينة مثل أبي النضر وغيره أحاديث مستقيمة وغرائب، وقد اعتمده البخاري في صحيحه وروى عنه الكثير، وقد روى عنه يزيد بن أبي أنيسة، وهو عندي لا بأس به\". ووثقه الدارقطني في \"الضعفاء والمتروكين\"، وفي التهذيب أنه قال: \"وليس به بأس\". وقال الساجي: \"ومن أهل الصدق، وكان يهم\". وذكره ابن حبان في الثقات\" (٧/ ٣٢٤). وذكره الحافظ في \"الهدي\" وقال: \"لم يعتمد عليه البخاري اعتماده على مالك وابن عيينة وأَضْرابِهما، وإنما أخرج له أحاديث أكثرها في المناقب، وبعضها في الرقاق\". وقال في \"التقريب\" (ص ٤٤٨): \"صدوق كثير الخطأ\".\nتاريخ ابن معين -برواية الدوري- (٢/ ٣٦٧، ٤٧٨)، الضعفاء لأبي زرعة [ضمن \"أبو زرعة الرازي\"] (٢/ ٣٦٦)، تاريخ الدارمي (٦٩٥) (ص ١٩٠)، الجرح والتعديل =\n⦗٣٠⦘ = (٧/ ٨٥)، ضعفاء العقيلي (٣/ ٤٦٦)، الضعفاء والمتركون للدارقطني (٣٥١)، (ص ٢٨٢)، تاريخ أسماء الضعفاء لابن شاهين (٥١١)، (ص ١٥٦)، الكامل (٦/ ٣٠)، الضعفاء لابن الجوزي (٢٧٣١)، (٣/ ١٠)، تهذيب الكمال (٢٣/ ٣١٧ - ٣٢١)، ميزان الاعتدال (٣/ ٣٦٥)، المغني في الضعفاء (٢/ ٥١٦)، ديوان الضعفاء (٣٣٩٧)، (ص ٣٢٢)، تهذيب التهذيب (٨/ ٢٧٢ - ٢٧٤)، هدي الساري (ص ٤٥٧).\n(^٣) هنا موضع الالتقاء، راجع (ح / ٢١٢٦).\nو\"سهيل\" هذا هو ابن ذكوان (أبي صالح) السمان أبو يزيد المدني.","vol":"6","page":29},{"text":"٢١٢٨ - حدثنا أبو العباس الغَزِّيُّ، قال: ثنا قبيصةُ، قال: ثنا سفيان (^١)، عن منصور، عن الحكم بن عُتَيْبَةَ (^٢)، عن عبد الرحمن بن أبي ليلى، عن كعب بن عُجرة قال (^٣): قال رسولُ الله: \"معَقِّبَاتٌ لا يَخِيْبُ قائلُهُن أو فاعلُهن (^٤): يُسَبِّح الله دُبُرَ كلِّ صلاةٍ مكتوبة ثلاثًا (^٥) وثلاثين،\n⦗٣١⦘ ويحمده ثلاثًا وثلاثين، ويكَبِّرُ أربعًا وثلاثين\".\n_________\n(^١) هو الثوري.\n(^٢) هنا موضع الالتقاء، راجع (ح / ٢١٢٣، ٢١٢٥).\n(^٣) (قال) الأولى ليست في (ل) و(م).\n(^٤) كلمة (أو فاعلهن) ساقطة من المطبوع.\n(^٥) في جميع النسخ: \"ثلاث\"، و\"أربع\" -بدون النصب في الأعداد الثلاثة- والتصحيح من مصنف عبد الرزاق حيث روى عن الثوري (٢/ ٢٣٥ - ٢٣٦) (٣١٩٣) كذا الإسناد، وكذلك الترمذي (٣٤١٢)، (٥/ ٤٤٦) رواه من طريق عمرو بن قيس.\nوسبق برقم (٢١٢٤) وبعده.","vol":"6","page":30},{"text":"٢١٢٩ - حدثنا فَضْلَكُ الرازيُّ (^١)، قال: ثنا عاصم بن النضر (^٢)، قال: ثنا المعتمر (^٣)، ح\nوحدثنا أبو زُرْعَةَ الدمشقيُّ (^٤) (^٥) قال: ثنا سوّار بن عبد الله (^٦) قال: ثنا المعتمر (^٧)، كلاهما (^٨) قالا: ثنا عبيد الله -يعني: ابن عمر- عن سُمَيٍّ، عن أبي صالح، عن أبي هريرة قال: جاء الفقراء إلى رسول الله ﷺ فقالوا (^٩):\n⦗٣٢⦘ \"ذهب أهل الدُّثور (^١٠) بالدَّرجات العُلى والنعيم المُقِيْمِ: يُصَلُّون كما نُصَلِّي، ويصومون كما نصوم، ولهم فُضُول أموالٍ يَحُجُّون ويعتمرون ويجاهدون ويتصدَّقون\". فقال: \"ألا أَدُلُّكُم على أمرٍ إذا أخذتُم به أدْرَكْتُم من سَبَقَكم ولم يُدْرِكْكُم أحدٌ بعدكم، كنتم خير من أنتم بين ظَهْرانيه (^١١)، إلا أحدٌ عَمِل بمثل عَمَلِكم: تُسَبِّحون، وتحمدون وتُكَبِّرُون خلف كلِّ صلاةٍ ثلاثًا (^١٢) وثلاثين\" (^١٣).\n⦗٣٣⦘ فاختلفنا (^١٤) بيننا، فقال بعضنا نُسَبِّح ثلاثًا (^١٥) وثلاثين، ونحمد ثلاثًا (^١٦) وثلاثين، ونُكَبِّر أربعًا وثلاثين. قال: فرجعتُ إليه، فقال رسولُ الله (^١٧) ﷺ: \"يقول: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، حتى يكون منهن كلِّهن (^١٨) ثلاث\n⦗٣٤⦘ وثلاثون (^١٩) \" (^٢٠).\n_________\n(^١) هو الفضل بن العباس المعروف بـ (فضلك الصائغ).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن عاصم هذا، به، راجع ما بعده. و(عاصم بن النضر\" هذا هو الأحول التيمي، أبو عمر البصري، وقيل: عاصم بن محمد بن النضر.\n(^٣) هو ابن سليمان التيمي أبو محمد البصري.\n(^٤) هو: عبد الرحمن بن عمرو بن عبد الله النصري.\n(^٥) (ك ١/ ٤٥١).\n(^٦) ابن سوار بن عبد الله بن قدامة التميمي العنبري، أبو عبد الله البصري، قاضي الرصافة وغيرها. \"ثقة. . .\" (٢٤٥ هـ)، (د ت س). تهذيب الكمال (١٢/ ٢٣٨ - ٢٤٠)، التقريب (ص ٢٥٩).\n(^٧) هنا موضع الالتقاء -بالنسبة لطريق الدمشقي- فقد رواه مسلم عن عاصم بن النضر، به، وسبق، والحديث الآتي برقم (٢١٣٠) أقرب سياقًا إلى رواية مسلم. كتاب المساجد، باب استحباب الذكر بعد الصلاة وصفته (١/ ٤١٦ - ٤١٧) برقم (٥٩٥).\n(^٨) يعني: عاصمًا وسوار بن عبد الله الراويين عن المعتمر، وقصده التصريح بصيغة تحديثهما.\n(^٩) في \"الأصل\" و(ط، س): (فقال) والمثبت من (ل) و(م) وهو موافق لما في صحيح مسلم، والنسائي في \"الكبرى\" (٦/ ٤٣) حيث رواه عن محمد بن عبد الأعلى، عن المعتمر، به، بمثله.\n(^١٠) الدثور مع \"دثر\" وهو المال الكثير، ويقع على الواحد والاثنين والجمع.\nانظر: غريب الحديث لأبي عبيد (٢/ ٤٣٩)، تفسير غريب ما في الصحيحين (ص ٣٣٠)، المعلم للمازري (١/ ٢٨٤)، النهاية (٢/ ١٠٠).\n(^١١) بفتح النون وسكون التحتانية، أي: وسطهم، وفيما بينهم. \"زيدت فيه الألف والنون تأكيدًا كالنفساني للعيون. . . وكان معنى التثنية: أنَّ ظهرًا منهم قُدَّامه وآخره وراءه، فهو مكنوف من جانبيه، ثم كَثُر حتى استُعْمِل في الإقامة بين القوم وإن لم يكن مكنوفًا\". تفسير غريب ما في الصحيحين (ص ٣٩)، المجموع المغيث (٢/ ٣٩٣)، النهاية (٣/ ١٦٦)، فتح الباري (٢/ ٣٨١) -أخذت منه الضبط فقط-.\n(^١٢) في جميع النسخ: (ثلاث) -بدون النصب- والتصحيح من صحيح مسلم وصحيح البخاري (٨٤٣) -سيأتي تخريجه-، كذلك النسائي في \"الكبرى\" في عمل اليوم والليلة (٦/ ٤٣) حيث روى عن محمد بن عبد الأعلى، عن المعتمر، به، وكذلك ابن خزيمة (٧٤٩) بالطريق نفسه. وفي (م): (ثلاث وثلاثون) وهو خطأ أيضًا.\n(^١٣) قال الحافظ في \"الفتح\" (٢/ ٣٨٢ - ٣٨٣) عند قوله \"ثلاثًا وثلاثين\": \"يحتمل أن يكون المجموع للجميع، فإذا وزّع كان لكل واحد إحدى عشرة، وهو الذي فهمه سُهَيْل بن أبي صالح كما رواه مسلم من طريق روح بن القاسم عنه، لكن لم يتابَع سهيل على ذلك، بل لم أر في شيء من طرق الحديث كلِّها التصريح بإحدى عشرة إلا في حديث =\n⦗٣٣⦘ = ابن عمر عند البزار، وإسناده ضعيف، والأظهر أن المجموع لكل فرد فرد. . .\".\nقلت: ويؤكد هذا قوله في آخر الحديث: \"حتى يكون منهنَّ كلِّهن ثلاث وثلاثون\"، وكذلك ما في الحديث الآتي (٢١٣٠) من قوله: \"حتى يبلغ جميعهن ثلاثة وثلاثين\"، وهذا اللفظ موجود في صحيح مسلم أيضًا، ورواية سهيل بن أبي صالح -التي أشار إليها الحافظ- هي في \"صحيح مسلم\" (١/ ٤١٧) برقم (٥٩٥/ ١٤٣).\n(^١٤) ظاهره أن أبا هريرة ﵁ هو القائل، وكذا قوله \"فرجعت إليه\"، وأن الذي رجع أبو هريرة إليه هو النبي ﷺ ويؤكده زيادة: \"فقال رسول الله ﷺ\" عند المصنف، وعلى هذا فالخلاف في ذلك وقع بين الصحابة ﵃، وأما ما سيُذكر من مراجعة \"سُمَيّ\" في الرواية الآتية، هي عند مسلم في \"الصحيح\" أيضًا، فيحمل على أنه قصة مستقلة وقعت لسُمَيّ.\nهذا، وقد نحى الحافظ في الفتح (٢/ ٣٨٣) منحى آخر، ويعكر عليه ما أشرت إليه من زيادة \"فقال رسول الله ﷺ\". والله تعالى أعلم.\n(^١٥) في (ل، م، ط): \"ثلث\" -بدون النصب- والمثبت من الأصل.\n(^١٦) في جميع النسخ: \"ثلاث، أربع\" -بدون النصب- والتصحيح من صحيح البخاري (٨٤٣).\n(^١٧) هذه الزيادة ليست في رواية مسلم وهي مهمة، وتُحدِّدُ المرجَعَ هنا، ويتحدَّدُ به الذي راجع، والمختلفان، وسبقت الإشارة إلى هذا.\n(^١٨) لفظة \"كلهن\" لا توجد في (م)، وتكررت فيها كلمة \"منهن\". =\n⦗٣٤⦘ = ولفظة \"كلهن\" مهمة تؤكد ما استظهره الحافظ من أن المجموع لكل فرد في \"ثلاثًا وثلاثين\". انظر ما سبق تحت قوله: \"ثلاثًا وثلاثين\".\n(^١٩) في جميع النسخ: \"وثلاثين\" والتصحيح من صحيح البخاري (٨٤٣).\n(^٢٠) وأخرجه البخاري (٨٤٣) في \"الأذان\" باب: الذكر بعد الصلاة (٢/ ٣٧٨، مع الفتح)، عن محمد بن أبي بكر، عن المعتمر، به، بنحو سياق المصنف هنا.\nوقد تكلم الحافظ على الحديث بالتفصيل وأشار إلى ما زاده مسلم في الرواية الآتية برقم (٢١٣٠).\nوأخرجه النسائي -أيضًا- في \"الكبرى\" (٦/ ٤٣)، عن محمد بن عبد الأعلى، عن المعتمر، به، ولم يذكر فيه المراجعة المذكورة، وابن خزيمة (٧٤٩)، (١/ ٣٦٨) بذكرها.\nمن فوائد الاستخراج:\nزيادة قوله: \"رسول الله ﷺ\" بعد قوله: \"فقال\"، وهذه الزيادة -كما سبق- تحدِّدُ المرجَعَ والمختلفين والمراجِعَ.","vol":"6","page":31},{"text":"٢١٣٠ - حدثنا (^١) الربيع بن سليمان، قال: ثنا شعيبُ بن الليث، قال: أبنا الليث بن سعد (^٢)، عن ابنِ عَجْلان (^٣)، عن سُمَيّ -مولى أبي بكر-\n⦗٣٥⦘ عن أبي صالح، عن أبي هريرة، أنَّ فقراءَ المهاجرين أتوا رسول الله ﷺ فقالوا (^٤): \"ذهب أهل الدُّثُور والأموال (^٥) بالدرجات العُلى والنعيم المُقِيْمِ\" قال (^٦): \"وما ذاك\"؟ قالوا: \"يصلون كما نصلي، يصومون كما نصوم، ويتصدقون ولا نتصدق، ويعتقون ولا نعتق! \" قال: \"أفلا أُعلِّمُكم شيئًا تُدْركِون به من سَبَقَكُم، وتَسْبِقُون به من بَعْدَكم، ولا يكون أحد أفضل منكم، إلا من صَنَع مثل ما صنعتم\"؟ قالوا: بلى يا رسول الله، قال: \"تسبحون (^٧) وتكبِّرون، وتحمَدون دُبُرَ كلِّ صلاةٍ ثلاثًا (^٨) وثلاثين\"، قال (^٩) سُمَيّ: فحدَّثْتُ بذلك بعضَ أهلي، فقال: وهِمْتَ إنما قال لك: تُسَبِّحُ ثلاثًا (^١٠) وثلاثين، وتحمد الله ثلاثًا وثلاثين، وتكبر الله ثلاثًا وثلاثين.\nفرجعتُ إلى أبي صالح، فقلت ذلك له، فأخذ بيدي فقال:\n⦗٣٦⦘ يقول: الله أكبر (^١١) وسبحان الله والله أكبر، وسبحان الله والحمد لله، حتى يبلغ (^١٢) من جميعهن (^١٣) ثلاثة (^١٤) وثلاثين.\nثم قال أبو صالح: فرجع فقراءُ المهاجرين إلى رسولِ الله فقالوا: يا رسول الله سمع إخوانُنَا أهل الأموال بما فعلنا، ففعلوا مثله. فقال رسول الله ﷺ: \"ذلك فضل الله يؤتيه من يشاء\".\nفقال (^١٥) محمدُ بن عجلان (^١٦): فذكرتُ ذلك لرجاء بن حَيْوة (^١٧)؛ فحدثني بمثلها (^١٨) عن أبي صالح، وقال (^١٩): \"صدق سميٌّ\".\n_________\n(^١) في هامش (ط) حديث أخرجه عن عباس الدوري عن أمية بن بسطام، به، وذكر متنه، ولكن أتمكن من قراءة جميعه للطمس، ولأن بعض السطور لم تصور من الطرف.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، عن الليث، به، بنحوه بتقديم ذكر رجوع الفقراء المهاجرين ﵃ على قصة تحديث سمي كذا الحديث بعضَ أهله. كتاب المساجد، باب استحباب الذكر بعد الصلاة وصفته (١/ ٤١٦ - ٤١٧) برقم (٥٩٥).\n(^٣) في (ل) و(م): (ابن العجلان).\n(^٤) في المطبوع: \"قال\" وهو خطأ.\n(^٥) لفظة \"والأموال\" لا توجد في صحيح مسلم.\n(^٦) في صحيح مسلم: \"فقال\".\n(^٧) في (م): (تسبحون، وتحمدون، وتكبرون).\n(^٨) في جميع النسخ: \"ثلاث\" -بدون النصب- والتصحيح من صحيح مسلم، وفيه زياد \"مرة\" بعد \"ثلاثين\".\n(^٩) من هنا إلى نهاية قوله \"تسبح ثلاثًا وثلاثين\" ساقط من (م).\n(^١٠) في (م) في المواضع الثلاثة: (ثلاث)، بالرفع، وهو خطأ.\n(^١١) ك (١/ ٤٥٢).\n(^١٢) في (ط): (تبلغ) والمثبت أنسب مع قوله: (يقول) في البداية.\n(^١٣) في المطبوع \"من جميعهم\" وهو خطأ.\n(^١٤) في الأصل و(ط) و(س): \"ثلاث\" بدون النصب، وهو خطأ من وجهين: من جهة الإعراب، ومن جهة اللغة، والمثبت من (ل) و(م)، وهو موافق لما صحيح مسلم.\n(^١٥) في صحيح مسلم بدون الفاء.\n(^١٦) في (ل) و(م): (العجلان).\n(^١٧) هو: الكندي أبو المقْدام، ريقال: أبو نصر الفلسطيني.\nو\"حيوة\": بفتح المهملة، وسكون التحتانية، وفتح الواو. وهو \"ثقة فقيه\" (١١٢ هـ) (خت م ٤). تهذيب الكمال (٩/ ١٥١ - ١٥٧)، التقريب (ص ٢٠٨).\n(^١٨) في صحيح مسلم: (بمثله) وكلاهما صحيحان لغة، فالتأنيث على تقدير \"الرواية\"، والتذكير على تقدير \"الحديث\".\n(^١٩) في (ل) و(م): (قال).","vol":"6","page":34},{"text":"<span data-type='title' id=toc-353>باب [بيان] (^١) صفةِ انْصرافِ الإمام بعد انقضاء صلاته، وحظر انصراف المأموم قبله </span>(^٢)\n_________\n(^١) \" بيان\" من (ل) و(م).\n(^٢) في (ل) و(م): \"قبل الإمام\".","vol":"6","page":37},{"text":"٢١٣١ - حدثنا عباس الدُّوْرِيُّ، قال: ثنا أبو يحيى الحِمَّاني (^١)، قال: ثنا الأعمش، ح\nوحدثنا الصغاني، قال: ثنا معاوية بن عمرو (^٢)، قال: ثنا زائدة (^٣)، كلاهما (^٤) قالا: ثنا الأعمش (^٥)، عن عمارة، عن الأسود، عن عبد الله قال:\n⦗٣٨⦘ \"لا يجعلن (^٦) أحدكم للشيطان من نفسه جزءًا، لا يرى إلا أن حقًّا عليه أن لا ينصرف إلا عن يمينه، لقد رأيت رسول الله ﷺ وإن أكثر ما ينصرف عن شماله\".\n[(^٧) وهذا لفظ أبي يحيى عن الأعمش، ولفظ زائدة: \"لقد رأيت رسول الله ﷺ أكْثَرَ ما ينصرفُ عن شماله\"-] (^٨).\n_________\n(^١) في الأصل والمطبوع: \"الحمامي\" وهو خطأ، والمثبت من (ل، م، ط)، وهو: عبد الحميد بن عبد الرحمن الحماني الكوفي.\n(^٢) هو الأزدي، أبو عمرو البغدادي.\n(^٣) هو: ابن قدامة.\n(^٤) (كلاهما) مكرر في (س).\n(^٥) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عن أبي معاوية وكيع -واللفظ لهما، وعن إسحاق بن إبراهيم، عن جرير وعيسى بن يونس.\nوعن علي بن خشرم، عن عيسى.\nأربعتهم عن الأعمش، به، بنحوه.\nكتاب صلاة المسافرين وقصرها، باب جواز الانصراف من الصلاة عن اليمين والشمال (١/ ٤٩٢) برقم (٧٠٧).\n(^٦) في (م): (لا تجعلن) وهو خطأ.\n(^٧) من هنا إلى نهاية قوله \"عن شماله\" لا يوجد في الأصل و(ط، س) والمطبوع، أثبتُّه من (ل) و(م).\n(^٨) وأخرجه البخاري (٨٥٢) في \"الأذان\": باب: الانفتال والانصراف عن اليمين والشمال، عن أبي الوليد، عن شعبة، عن الأعمش، بنحوه، بلفظ: \"لقد رأيت النبي ﷺ كثيرًا ينصرفُ عن يساره\". الصحيح له (٢/ ٣٩٣، مع الفتح).","vol":"6","page":37},{"text":"٢١٣٢ - حدثنا السِّرِيِّ بن يحيى (^١)، قال: ثنا قبيصة، ح\nوحدثنا [أبو العبَّاس] الغَزِّيُّ (^٢)، قال: ثنا الفِرْيَابِيُّ، قالا: ثنا سفيان الثوري (^٣)، عن السّدّي (^٤) قال:\n⦗٣٩⦘ سمعتُ أنس بن [مالك] (^٥) يقول: \"كان النبي ﷺ ينصرف عن يمينه\".\n_________\n(^١) ابن السري الكوفي، أبو عبيدة ابن أخي هناد بن السري.\n(^٢) من (ل) و(م) وهو عبد الله بن محمد بن عمرو الأزدي الشامي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وزهير بن حرْب، قالا: حدثنا وكيع، عن سفيان، به، بنحوه. كتاب صلاة المسافرين، باب جواز الانصراف من الصلاة عن اليمين والشمال (١/ ٤٩٢) برقم (٧٠٨/ ٦١).\n(^٤) هو: إسماعيل بن عبد الرحمن بن أبي كريمة السدي -بضم المهملة، وتشديد الدال- =\n⦗٣٩⦘ = أبو محمد الكوفي. (١٢٧ هـ)، (م ٤) [مسلم متابعة]. قال أبو حاتم: \"لا يحتج به\".\nوقال الذهبي: \"حسن الحديث\"، وقال في \"من تكلم فيه وهو موثق\": \"وثقه بعضهم. . .\". وقال الحافظ: \"صدوق يهم، ورمي بالتشيع،. . . . \". تهذيب الكمال (٣/ ١٣٢ - ١٣٨)، الكاشف (١/ ٢٤٧)، من تكلم فيه وهو موثق (٣٦)، (ص ٦٩)، التقريب (ص ١٠٨).\n(^٥) في الأصل و(ط، س): \"أنس\" -بدون ذكر والده، وبدون علامة النصب!! والمثبت من (ل) و(م).","vol":"6","page":38},{"text":"٢١٣٣ - حدثنا محمد بن يحيى (^١)، قال: ثنا حجاج بن المنهال، قال: ثنا أبو عوانة (^٢)، عن إسماعيل السُّدِّي، قال: سألتُ أنس بن مالك:\n⦗٤٠⦘ كيف أنصرفُ؟ عن يميني أو عن يساري إذا صَلَّيْتُ؟ قال: \"أما أنا فرأيت رسول الله ﷺ ينصرفُ عن يمينه\".\n_________\n(^١) هو الإمام الذهلي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، عن أبي عوانة، به، بلفظ \"أما أنا فأكثر ما رأيت رسول الله ﷺ ينصرف عن يمينه\".\nكتاب صلاة المسافرين، باب جواز الانصراف من الصلاة عن اليمين والشمال (١/ ٤٩٢) برقم (٧٠٨).\nوهناك إشكال يرد على لفظ مسلم أشار إليه النووي في شرحه (٥/ ٢٢٠)، والحافظ في الفتح (٢/ ٣٩٤)، فراجعه إن شئت.\nوأما لفظ البخاري (٨٥٢) ولفظ أبي عوانة هنا فلا تعارض بينه وبين حديث ابن مسعود السابق (٢١٣١).\nوقد روى الحديث النسائي في \"المجتبى\" (٣/ ٨١)، عن قتيبة، به، بمثل سياق مسلم، ورواه أحمد في المسند (٣/ ٢٨١) عن عفان، عن أبي عوانة بمثل لفظ المصنف.","vol":"6","page":39},{"text":"٢١٣٤ - حدثنا ابن أبي رجاء (^١)، قال: ثنا وكيع (^٢)، ح\nوحدثنا ابن الجنيد (^٣)، قال: ثنا أبو أحمد الزُّبَيْرِيُّ، ح\nوحدثنا أبو عُبَيْدَة (^٤)، قال: حدثنا أبو نُعَيْم، كلهم (^٥) عن مسعر (^٦)، عن ثابت بن عُبَيْدٍ (^٧)، عن ابن البراء (^٨)، عن البراء، قال:\n⦗٤١⦘ \"كنا إذا صلينا خلف النبي ﷺ نكون عن يمينه (^٩)، فَيُقْبِلُ علينا بوجهه، فسمعته يقول: \"رب قني عذابَكَ يوم تَبْعَثُ عبادك\".\nمعنى حديثهم واحد.\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الثغري الطرسوسي.\n(^٢) هنا موضع الالتقاء بالنسبة لهذا الطريق، وانظر التفصيل عند مسعر.\n(^٣) هو: محمد بن أحمد بن الجنيد الدقاق، وأبو أحمد هو: محمد بن عبد الله بن الزبير الأسدي. وفي (م): \"الزهري\" وهو خطأ.\n(^٤) هو: السَّرِيُّ بن يحيى الكوفي.\n(^٥) (كلهم) ليست في (م).\n(^٦) هنا موضع الالتقاء، رواه مسلم عن:\nأبي كريب، عن ابن أبي زائدة، -وساق لفظه-.\nوعن أبي كريب وزهير بن حرْب عن وكيع.\nكلاهما عن مسعر، كذا الإسناد، بنحوه. وذكر أن وكيعًا يذكر: \"يقبل علينا بوجهه\".\nالكتاب السابق، باب استحباب يمين الإمام (١/ ٤٩٢ - ٤٩٣) برقم (٧٠٩).\n(^٧) هو الأنصاري -مولى زيد بن ثابت- الكوفي. \"ثقة، من الثالثة\" (بخ م ٤).\nتهذيب الكمال (٤/ ٣٦٢ - ٣٦٣)، التقريب (ص ١٣٢).\n(^٨) هو: عبيد بن البراء بن عازب الأنصاري الحارثي الكوفِي. \"ثقة، من الرابعة\"، (م د س ق). تهذيب الكمال (١٩/ ١٨٨ - ١٩٠)، التقريب (ص ٣٧٦).\n(^٩) كذا في النسخ: (نكون عن يمينه) ولفظ مسلم: \"أحببنا أن نكون عن يمينه\"، وهو أوضح.","vol":"6","page":40},{"text":"٢١٣٥ - حدثنا الصغاني وأبو بكر بن شاذان (^١)، قالا: ثنا معاوية بن عمرو، ح\nوحدثنا الصغاني -أيضًا- وأبو أُمَيَّةَ، قالا: ثنا يحيى بن أبي بُكَير (^٢)، قالا: ثنا زائدة (^٣) قال: ثنا المختار بن فُلْفُل (^٤)، عن أنس بن مالك قال: قال رسول الله ﷺ: \"والذي نفس محمد بيده! لو رأيتم ما رأيتُ لبكيتم\n⦗٤٢⦘ كثيرًا، ولضَحِكْتُم قليلًا\". قالوا: وما رأيتَ يا رسول الله؟ قال: \"رأيتُ الجنة والنار\"، وحَضَّهم على الصلاة، ونهاهم أن يسبقوه إذا كان يَؤُمُّهم بالركوع والسجود، وأن ينصرفوا قبل انصرافه من الصلاة، وقال لهم: \"إني أراكم من أمامي ومن خَلْفي\" (^٥).\n_________\n(^١) هو: محمد بن شاذان بن يزيد الجوهري البغدادي.\nو\"معاوية بن عمرو\" هو: الأزدي، و\"يحيى بن أبي بكير\" هو: الكرماني، و\"زائدة\" هو: ابن قدامة.\n(^٢) في (م): (ابن أبي كثير) وهو تصحيف.\n(^٣) (ك ١/ ٤٥٣).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن:\nأبي بكر بن أبي شيبة وعلي بن حرْب -واللفظ لأبي بكر- عن علي بن مسهر؛ وعن قتيبة بن سعيد، عن جرير؛ وعن ابن نمير وإسحاق بن إبراهيم، عن ابن فُضَيْل، كلهم عن المختار بن فلفل، به، بنحوه. كتاب الصلاة، باب تحريم سبق الإمام بركوع أو سجود ونحوهما، (١/ ٣٢٠) برقم (٤٢٦/ ١١٢، ١١٣).\n(^٥) وقد تقدم الحديث عند المصنف برقم (١٨٢١) بهذا الإسناد إلا أنه لم يذكر فيه ابن شاذان -مختصرًا-.\nوأخرجه النسائي (٣/ ٨٣) عن علي بن حجر، به، بمثل سياق مسلم.","vol":"6","page":41},{"text":"<span data-type='title' id=toc-354>باب [بيان] (^١) كراهيةِ الصلاةِ في الموضع الذي يَنَامُ فيه، فلا يستيقظُ حتى يفوتَه وقتُ الصلاة </span>(^٢)\n_________\n(^١) (بيان) من (ل) و(م).\n(^٢) استنباط لطيف لم أجده لغيره، وقد قال الشافعي وغيره: إن انتقال النبي ﷺ عن هذا المكان كان لحضور الشيطان فيه، وهذا قريب مما استنبطه المصنف، وأما أبو حنيفة فيرى أن تأخيرهم كان لأجل أن الوقت كان وقتَ نهي.\nانظر: شرح مشكل الآثار (١٠/ ١٥٤ - ١٥٨).","vol":"6","page":43},{"text":"٢١٣٦ - حدثنا حمدانُ بن الجُنَيد (^١)، قال: ثنا الوليد بن القاسم (^٢)، قال: ثنا يزيد بن كَيْسان (^٣)، قال: ثنا أبو حازم (^٤)، عن أبي هريرة قال: \"عَرَّسْنا (^٥) مع النبي ﷺ فلم نَسْتَيْقِظْ حتى طلعتِ الشمس فقال\n⦗٤٤⦘ رسول الله ﷺ: \"ليأخذْ كلُّ رجل برأس بعيره، فإن هذا مَنْزِلٌ (^٦) فيه الشيطان\". قال: ففعلنا، فدعا بالماء، فتوضأ، ثم ركع ركعتين، وأقيمت الصلاة، فصلى صلاة الغداة\".\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق.\n(^٢) ابن الوليد الهمداني، الكوفي.\n(^٣) هو اليشكري، أبو إسماعيل، أو أبو مُنين -مصغر- الكوفي.\nوعنده يلتقي المصنف بالإمام مسلم، رواه مسلم عن: محمد بن حاتم ويعقوب بن إبراهيم الدورقي، كلاهما عن يحيى بن سعيد، عن يزيد بن كيسان، به، بنحوه.\nوسياقه أقرب إلى الحديث الآتي برقم (٢١٣٧). كتاب المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها. (١/ ٤٧١) برقم (٦٨٠/ ٣١٠).\n(^٤) هو الأشجعي الكوفي، اسمه: سليمان. \"ثقة\" مات على رأس سنة ١٠٠ هـ. ع.\nتهذيب الكمال (١١/ ٢٥٩ - ٢٦٠)، التقريب (ص ٢٤٦).\n(^٥) عرّسنا: بتشديد الراء، من التعريس، وهو: نزول المسافر آخر الليل نزلة للنوم والاستراحة، يقال منه: عرَّس يعرِّس تعريسًا، والمعرَّس: موضع التعريس. =\n⦗٤٤⦘ = انظر: تفسير غريب ما في الصحيحين (ص ١١٢، ١٨٩، ١٩٤، ٥٣١)، المجموع المغيث (٢/ ٤٢١)، النهاية (٣/ ٢٠٦)، شرح النووي لمسلم (٥/ ١٨٢).\n(^٦) في (ل) و(م): (منهل)، وفي صحيح مسلم وسنن النسائي (١/ ٢٩٨) -حيث رواه من طريق يحيى بن سعيد القطان، عن يزيد بن كيسان، به، مثل المثبت، وهو الصحيح.","vol":"6","page":43},{"text":"٢١٣٧ - حدثنا عبد الرحمن بن محمد بن منصور (^١)، قال: ثنا يحيى بن سعيد (^٢)، ح\nوحدثنا أبو أمية، قال: ثنا أحمد بن حنبل (^٣)، قال: ثنا يحيى بن سعيد، قال: ثنا يزيد بن كيسان -بإسناده- قال: \"عَرَّسْنا مع رسول الله ﷺ فلم نَسْتَيْقِظْ حتى طلعت الشمس، فقال رسول الله ﷺ: \"يأخذ (^٤) كُلُّ رجل برأس راحلته؛ فإن هذا مَنْزِلٌ حضرَنا فيه الشيطان\". قال: ففعلنا، ثم دعا بالماء فتوضأ، ثم سجد سَجْدَتَيْن، ثم أُقِيْمَتِ الصلاة، فصلى الغداةَ\".\n_________\n(^١) هو الحارثي البصري، ثم البغدادي، أبو سعيد المعروف بـ (قربزان).\n(^٢) هنا موضع الالتقاء.\n(^٣) والحديث في مسنده (٢/ ٤٢٨ - ٤٢٩)، بمثله، سوى أحرفٍ يسيرة.\n(^٤) كذا في النسخ، وفي المسند لأحمد: (ليأخذْ).","vol":"6","page":44},{"text":"<span data-type='title' id=toc-355>باب إيجابِ قضاءِ صلاةِ (^١) المكتوبةِ إذا نسيها المسلم أو نام عنها، في الساعة التي ذكرها (^٢) أو يستيقظ من غير مدافعة (^٣)، وبيانِ الخبرِ المُبِيْحِ لمدافَعَتِها، والدليل على استعمال الواجب فيها أن يصليها من غير مدافعةٍ في أيِّ وقتٍ كان</span>\n_________\n(^١) كذا في النسخ، والأظهر كونها: (الصلاة) -مُحَلّاةً بالألف- لأنها موصوفة بالمُعَرّف.\n(^٢) في (ل) و(م): (ويذكرها).\n(^٣) أي: من غير تأخرها ودفعها إلى وقت متأخر.","vol":"6","page":45},{"text":"٢١٣٨ - حدثنا محمد بن عوف، قال: ثنا طَلْقُ بن غَنَّامٍ (^١)، ح\nوحدثنا عمار بن رَجَاء (^٢)، قال: ثنا حَبّان (^٣)، ح\nوحدثنا الصغاني، قال: ثنا أبو نُعيم (^٤)، وأبو الوليد، ومسلم، ح\nوحدثنا جعفر (^٥) الصايغ (^٦)، قال: ثنا عفان، قالوا: ثنا همَّامُ بن يحيى (^٧)، عن قتادة، عن أنس، عن النبي ﷺ قال: \"من نسي صلاة\n⦗٤٦⦘ فَلْيُصَلِّها إذا ذكرها، لا كفارة لها إلا ذلك\" (^٨).\n_________\n(^١) ابن طلق بن معاوية النخعي، أبو محمد الكوفِي. و\"غنام\": -بمعجمة، ونون مشددة.\n(^٢) هو: التغلبي، ولم يرد (ابن رجاء) في (ل) و(م).\n(^٣) بفتح المهملة، ابن هلال البصري. وتصحف (حبان) في (م) إلى (حيان) بالياء.\n(^٤) أبو نعيم: هو الفضل بن دكين، وأبو الوليد: هو الطيالسي، ومسلم هو: ابن إبراهيم الأزدي الفراهيدي.\n(^٥) (ك ١/ ٤٥٤).\n(^٦) هو: ابن محمد بن شكر الصائغ البغدادي.\n(^٧) هنا موضع الالتقاء، رواه مسلم عن هداب بن خالد، عن همام، به، بمثله، وزاد: =\n⦗٤٦⦘ = قال قتادة: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي (١٤)﴾. كتاب المساجد، باب قضاء الصلاة، واستحباب تعجيل قضائها (١/ ٤٧٧) برقم (٦٨٤).\n(^٨) وأخرجه البخاري (٥٩٧) في \"مواقيت الصلاة\": باب من نسي صلاة فليصلها إذا ذكرها، ولا يعيد إلا تلك الصلاة (٢/ ٨٤، مع الفتح)، عن أبي نعيم وموسى بن إسماعيل وحبان (تعليقًا)، ثلاثتهم عن همام، به، بنحوه.","vol":"6","page":45},{"text":"٢١٣٩ - حدثنا أبو الأَزْهَر (^١)، قال: حدثنا أبو قُتَيْبَة (^٢).\nقال: ثنا المُثَنَّى القصير (^٣)، ح\nوحدثنا يونس بن حبيب [الأصبهانيِ] (^٤)، قال: ثنا بكرُ بن بكَّار (^٥) قال: ثنا شعبة، ح\nوحدثنا الصغاني، قال: ثنا سعيد بن عامر (^٦)، عن سعيد (^٧)، ح\n⦗٤٧⦘ وحدثنا الصغاني، وأبو أُميَّةَ، قالا: ثنا سُرَيْجُ بن النُّعْمان، ح\nوحدثنا محمد بن عوف الحِمْصِيُّ، قال: أبنا الهَيْثَمُ بن جمَيْل (^٨)، قالا: ثنا أبو عوانة (^٩)، كلهم عن قتادة (^١٠)، عن أنس، قال: قال النبي ﷺ: \"من نسي صلاة (^١١) فَلْيُصَلِّها إذا ذكرها\".\nقال المثنى: زاد: \"من نام عن صلاة فَلْيُصَلِّ إذا استَيْقَظَ\".\n_________\n(^١) هو: أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) هو: سلم بن قتبية الشَّعِيري -بفتح المعجمة- أبو قتيبة الخراساني، نزيل البصرة.\n\"صدوق\" (٢٠٠ هـ). أو بعدها. (خ ٤). تهذيب الكمال (١١/ ٢٣٢ - ٢٣٥)، التقريب (ص ٢٤٦).\n(^٣) هو: المثنى بن سعيد الضُّبَعي -بضم المعجمة، وفتح الموحدة-، أبو سعيد البصري القسام القصير. \"ثقة. . . من السادسة\". ع. تهذيب الكمال (٢٧/ ٢٠٠ - ٢٠٣)، التقريب (ص ٥١٩).\n(^٤) من (ل) و(م) وهو كذلك.\n(^٥) هو القيسي أبو عمرو البصري.\n(^٦) هو الضبعي، وشيخه سعيد هو: ابن أبي عروبة.\n(^٧) في (ل) و(م): (عن شعبة) وهو تصحيف، وقد أخرجه أيضًا الدارمي في سننه =\n⦗٤٧⦘ = (١٢٠٩)، (١/ ٢٩٧) عن سعيد بن عامر، عن سعيد بن أبي عروبة، به، بنحوه.\n(^٨) هو البغدادي، أبو سهل، نزيل أنطاكية.\n(^٩) هنا موضع الالتقاء بالنسبة لهذه الطريق، وراجع ما سيأتي.\n(^١٠) هنا موضع الالتقاء مع الإمام مسلم -في جميع الطرف- رواه مسلم عن: يحيى بن يحيى، وسعيد بن منصور وقتيبة بن سعيد، جميعًا، عن أبي عوانة، به، وأحاله على حديث همام السابق، وقال: \"ولم يذكر: (لا كفارة لها إلا ذلك).\nكتاب المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، (١/ ٤٧٧) برقم (٦٨٤/ ٣١٤/ أ).\n(^١١) في (س): (صلاته).","vol":"6","page":46},{"text":"٢١٤٠ - حدثنا أبو داود السِّجْزِيِّ (^١)، ثنا أحمد بن صالح (^٢)، أبنا ابن وهب (^٣)، قال: أخبرني يونس، عن ابن شهاب، عن ابن المسيب، عن\n⦗٤٨⦘ أبي هريرة \"أن رسول الله ﷺ حين (^٤) قفل (^٥) من غزوة خيبر (^٦)، فسار ليلته حتى إذا أدركه (^٧) الكَرَى عَرَّسَ وقال لبلال (^٨): \"اكلأْ لَنَا (^٩) الليل\". قال: فغلبت بلالًا (^١٠) عيناه، وهو مُسْتَنِدٌ (^١١) إلى راحلته، فلم يستيقظ النبي ﷺ ولا بلال، ولا أحدٌ من أصحابه حتى ضَرَبَتْهم الشمس، وكان رسول الله ﷺ أَوَّلَهم استيقاظًا، ففزع (^١٢) رسول الله ﷺ\n⦗٤٩⦘ فقال: \"يا بلال\" قال (^١٣): \"قد (^١٤) أخذ بنفسي الذي أخذ بنفسك -بأبي أنت وأمي (^١٥) - يا رسول الله\"، فاقْتَادُوا (^١٦) رواحلهم شيئًا، ثم توضأ النبي ﷺ وأمر بلالًا فأقام بهم الصلاة، فصلى بهم الصبح، فلما قضى الصلاة قال: \"من نَسِيَ صلاةً فَلْيُصَلِّهَا إذا ذكرها (^١٧)، فإن الله تعالى قال: أَقِمِ الصَّلَاةَ لِذِكْرِي (^١٨).\nقال يونس: وكان ابن شهاب يقرأها كذلك.\n⦗٥٠⦘ قال أحمد بن صالح (^١٩): الكرى: النُّعَاسُ.\n_________\n(^١) هو السجستاني، والحديث في سننه (٤٣٥)، (١/ ٣٠٢) في \"الصلاة\"، باب فيمن نام عن الصلاة أو نسيها.\n(^٢) هو المصري الإمام، أبو جعفر ابن الطبري. \"ثقة حافظ … \" (٢٤٨ هـ) (خ د).\nتهذيب الكمال (١/ ٣٤٠ - ٣٥٤)، التقريب (ص ٨٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى التجيبي، عن ابن وهب، به، =\n⦗٤٨⦘ = بنحوه، بأطول -قليلًا- مما عند المصنف. الكتاب والباب المذكوران (١/ ٤٧١) برقم (٦٨٠).\n(^٤) تحرفت كلمة (حين) في (م) إلى: (حتى).\n(^٥) أي: رجع، والقفول: الرجوع.\nتفسير غريب ما في الصحيحين (ص ٢٠٤، ٣٨٣)، شرح مسلم للنووي (٥/ ١٨١) وانظر: النهاية (٤/ ٩٢).\n(^٦) تحرفت كلمة (خيبر) في (س) إلى: (حنين).\n(^٧) في (ل، م، س): (أدركنا) ومثله في سنن أبي داود.\n(^٨) لام الجر في (لبلال) ليست في (س).\n(^٩) الكلاءة: الحفظ والحراسة، يقال: كلأته، أكلؤه كلاءة، فأنا كالئ.\nانظر: المجموع المغيث (٣/ ٦٧)، النهاية (٤/ ١٩٤)، شرح النووي لمسلم (٥/ ١٨٢).\n(^١٠) في (س): (فغلبت بلال) وهو خطأ.\n(^١١) في (ل) و(م): (مستسنه) وهو خطأ.\n(^١٢) أي: قام وانتبه، يقال: فزعت الرجل من نومه ففزع، أي: نبهته فانتبه.\nمعالم السنن للخطابي (١/ ١٣٦)، شرح النووي (٥/ ١٨٢).\n(^١٣) لفظة \"قال\" لا توجد في (م).\n(^١٤) (قد) ساقطة من (ط).\n(^١٥) كلمة (أمي) تحرفت في (م) إلى: (أمك)، كما أن جملة (يا رسول الله) ليست فيها.\n(^١٦) أي: جَرُّوْها، وقاد البعير واقتادة بمعنى واحد، ومعناه هنا: ساقوا رواحلهم شيئًا- أي: يسيرًا من الزمان، أو اقتيادًا قليلًا من المكان، فذهبوا بها من ثمة مسافة قليلة.\nانظر: النهاية (٤/ ١١٩)، عون المعبود (٢/ ٧٤).\n(^١٧) في (م): (ذكر) -بدون الضمير-.\n(^١٨) كذا في جميع النسخ (م، ل، ك، ط، س) ومسلم.\nوفي جميع نسخ أبي داود المطبوعة التي اطلعتُ عليها -إلا نسخة \"معالم السنن\" (١/ ١٣٦)، \"للذّكرَى\" -بالألف واللام، وفتح الراء، بعدها ألف مقصورة، ووزنها \"فِعْلَى\"- وهو الأرجح، لأنَّ في صحيح مسلم بعد هذا: \"قال يونس: وكان ابن شهاب يقرؤها \"للذكرى\"، وكذلك عند ابن ماجه (٦٩٧) (١/ ٢٢٨).\nوما يأتي من قوله: \"وكان ابن شهاب يقرؤها كذلك\" يُؤكد صحة ما في نسخ أبي داود. وراجع عون المعبود (٢/ ٧٤، ٧٥). والآية من سورة (طه): ١٤.\n(^١٩) في (س): (قال ابن صالح)، وفيها: (الكر) -بدون الألف- وهو خطأ.","vol":"6","page":47},{"text":"٢١٤١ - حدثنا أبو داود السِّجْزِي (^١)، وأبو أُمَيَّةَ، قالا: ثنا أبو سَلَمَة المِنْقَري (^٢)، ثنا أبان بن يزيد، ثنا مَعْمَرٌ، عن الزهري (^٣)، عن سعيد بن المسيب، عن أبي هريرة قال: \"عَرَّس بنا رسول الله ﷺ مَرْجَعَه من (^٤) خيبر. . .\" وذكر (^٥) الحديث، وقال في هذا الخبر: قال [رسول الله ﷺ] (^٦): \"ارْتَفِعوا (^٧) عن هذا المكان الذي أصابتكم فيه (^٨) الغفلةُ\".\n⦗٥١⦘ قال (^٩): \"فأمَرَ بلالًا فأذَّن وأقام وصلى\".\nقال أبو داود: لم يقل \"الأذان\" إلا الأوزاعي وأبان عن (^١٠) معمر، والباقون كلُّهم ذكروا الإقامة (^١١) (^١٢).\n_________\n(^١) هو السجستاني، والحديث في سننه (٤٣٦)، (١/ ٣٠٣) في \"الصلاة\" باب: في من نام عن الصلاة أو نسيها.\n(^٢) هو: موسى بن إسماعيل التبوذكي -بفتح المثناة، وضم الموحدة، وسكون الواو، وفتح المعجمة- أبو سلمة المنقري، مشهور بكنيته وباسمه. \"ثقة ثبت\"، (٢٢٣ هـ) ع.\nو\"المنقري\": -بكسر الميم، وسكون النون، وفتح القاف- نسبة إلى بني مِنْقَر بن عُبَيْدٍ … بطن من تميم من القحطانية. الأنساب (٥/ ٣٩٦)، اللباب (٣/ ٢٦٤)، تهذيب الكمال (٢٩/ ٢١ - ٢٧)، نهاية الأرب (ص ٣٨٠)، التقريب (ص ٥٤٩).\n(^٣) هنا موضع الالتقاء.\n(^٤) في (م): (عن).\n(^٥) (ك ١/ ٤٥٥).\n(^٦) ما بين المعقوفتين من (ل) و(م) وهو موجود في سنن أبي داود.\n(^٧) في سنن أبي داود بلفظ \"تحولوا\".\n(^٨) في صلب الأصل و(ط): (منه) والتصويب في الحاشية، وهو كذلك (فيه) في البقية.\n(^٩) في (م): (فإن قام بلالًا) وهو خطأ واضح.\n(^١٠) كلمة (عن) تحرفت في (س) إلى (و).\n(^١١) هامش الأصل: \"بلغ في الثاني عشر على الشيخ الحسن الصقلي بقراءة الفقيه المتقن شهاب الدين أحمد بن فرج اللخمي، وسمع جماعة منهم: العبد محمد بن أحمد بن عثمان، وأخوه وبني أخيه -كذا- ووالدهم وصهره\".\n(^١٢) أما رواية أبان فقد ساقها المؤلف، وأما رواية الأوزاعي فرواه أبو داود عن مؤمل، عن الوليد، عن الأوزاعي، به، وهو في رواية اللؤلؤي. انظر: تحفة الأشراف (١٠/ ٦٤).\nوالمشار إليهم بالباقين هم:\n١ - يونس بن يزيد عن الزهري (وتقدمت روايته برقم (٢١٤٠).\n٢ - معمر، في رواية عبد الرزاق عنه، في مصنفه (٢٢٣٧)، (١/ ٥٨٧)، رواه عن الزهري، عن ابن المسيّب، مرسلًا. [قال ابن عبد البر في \"التمهيد\" (٦/ ٣٨٦): \"وعبد الرزاق أثبت في معمر من أبان العطار].\n٣ - مالك، عن الزهري، عن ابن المسيب (مرسلًا)، رواه في الموطأ [(١/ ١٣ - ١٤) -رواية يحيى- و(٢٩)، (١/ ١٣)، من رواية أبي مصعب، و(١٤)، (ص ٤٨)، من رواية الحدثاني].\n٤ - سفيان بن عيينة عن الزهري، عن ابن المسيب (مرسلًا كذلك) أشار إلى حديثه أبو داود في سننه (١/ ٣٠٤) وابن عبد البر في التمهيد (٦/ ٣٨٦).\n٥ - ابن إسحاق (موصولًا) رواه ابن عبد البر في التمهيد (٦/ ٣٨٦ - ٣٨٧). =\n⦗٥٢⦘ = وقد استروح ابن عبد البر إلى ترجيح قول من ذكر الأذان في ذلك في التمهيد، (٦/ ٣٨٨)، وقال: \"والحجةُ في قول من ذكر\" ..\nوله شاهد من حديث عمران بن حصين -سيأتي برقم (٢١٤٢) ومن حديث أبي قتادة- سيأتي برقم (٣٨٣) -، وهو عند البخاري برقم (٥٩٥)، (٢/ ٧٩ - ٨٠، مع الفتح)، بلفظ أصرح في هذا، وهو: \"يا بلال قم فأذِّنْ بالناس بالصلاة\" أورده في \"مواقيت الصلاة\" باب: \"الأذان بعد ذهاب الوقت\".\nوقد اختلفت مذاهبُ العلماء في الأذان والإقامة للصلوات الفائتة، راجع للوقوف عليها: التمهيد (٥/ ٢٣٤ - ٢٣٨)، معالم السنن (١/ ١٣٧ - ١٣٨)، الاستذكار (١/ ٣١٨ - ٣٢١).","vol":"6","page":50},{"text":"<span data-type='title' id=toc-356>باب [بيانِ] (^١) رَفْعِ الإثم عن النائم والناسي لصلاته، وأنَّه ليس فيها تفريطٌ، وأن التفريط فيمن يَتْرُكُ أداء فَرْضِه حتى يدخل وقتُ صلاةٍ أخرى (^٢)، وإيجابِ إعادَتِها على مَنْ نام عنها من الغد لوقتها بعدما يقضيها عند استيقاظه، وبيانِ الخبرِ الدّالِّ على إباحة ترد إعادتها من الغد، وأنه يكفيه أداؤُها عنه انتباهه من نومه، والدليل على كراهية الصلاةِ المكتوبةِ إذا بَزَغَتِ الشمسُ حتى ترتفع، وبيانِ الخبرِ المعارضِ، المُبِيْحِ لأداءِ صلاةِ المكتوبةِ التي نام عنها أو نسيها في ذلك الوقت، والدليلِ على إباحةِ قضاء صلاةِ التطوُّع قَبْل المكتوبة إذا فات وقتُها، وإجازة (^٣) النافلة وهو يَذْكر صلاةً فائتةً، وأداؤ (^٤) ها مع الفريضة الفائتة كما كان يُصَلِّيْها في وقتها</span>\n_________\n(^١) (بيان) من (ل) و(م).\n(^٢) في (ل) و(م): (حتى يدخل -وفي (م): تدخل- وقت الصلاة الأخرى).\n(^٣) في (ل) و(م) زيادة (الصلاة) وفي (م): الفاضلة) بدل: (النافلة).\n(^٤) كذا في الأصل و(س) -مرفوعًا- والأنسب أن تكون (أدائها) لكونها معطوفة على جملة \"رفع الإثم … \" وما بعدها من الجمل المجرورة لإضافة كلمة \"بيان\" إليها. [وفي (ل) و(م) بدون علامة الرفع والجر].","vol":"6","page":53},{"text":"٢١٤٢ - ذكر أحمدُ بن سعيد (^١) قال: ثنا\n⦗٥٤⦘ عبيد الله (١) بن عبد المجيد، قال ثنا: سَلْم بن زَرِير (^٢) قال: سمعت أبا رجاء العطاردي (^٣)، عن عمرانَ بن حُصَيْن قال: \"كنت مع نبيِّ الله ﷺ في مَسِيْرٍ (^٤) له،.\n⦗٥٥⦘ فأَدْلَجْنا (^٥) لَيْلَتَنَا، حتى إذا كان في وجه الصبح عَرَّسْنَا، فغلَبَتْنا أَعْيُنُنَا، حتى بَزَغَتِ (^٦) الشمسُ فكان (^٧) أوَّلَ من استيقظ (^٨) منا أبو بكر [﵁]، (^٩)، وكنَّا لا نوقظ نبي الله ﷺ مِنْ منامه إذا نام حتى يَسْتَيْقِظَ، ثم استيقظ عمر، فقام عند نبي الله ﷺ فجعل يُكَبِّرُ ويرفع صوته (^١٠) حتى استيقظ رسول الله ﷺ فلما رفع رأسه ورأى الشمسَ قد بَزَغَتْ قال (^١١):\n⦗٥٦⦘ \"ارتحلوا\" فسار بنا حتى إذا ابْيَضَّتِ الشمسُ نزل فصلى بنا الغداة، فاعتزل رجل (^١٢) من القوم يصل معنا، فلما انصرف قال له رسولُ الله ﷺ: \"يا فلان ما (^١٣) منعك أن تصلي معنا؟ \"، قال: يا نبي الله أصابتني جنابة؛ فأمره رسول الله ﷺ فَتَيَمَّمَ بالصعيد، فصلى، ثم عجَّلني في رَكْبٍ بين يديه نطلب الماء. . .\". وذكر الحديث (^١٤).\nحدثنا أبو الأحوص -صاحبنا-: إسماعيل بن إبراهيم (^١٥)، قال: ثنا أبو الوليد (^١٦)، ح\nوفيما (^١٧) كتب إليّ محمدُ بن أيوب بن يحيى بن ضُرَيْسٍ (^١٨) بخطه، قال: ثنا أبو الوليد، قال: ثنا سَلْم بن زَرِير (^١٩)، قال: سمعتُ أبا رجاء قال: ثنا\n⦗٥٧⦘ عمران بن حصين (^٢٠)، \"أنه كان مع رسول الله ﷺ، أدْلَجُوا لَيْلَتَهم حتى إذا كان في وجه الصبح عرّسوا، فغلبَتْهم أعْيُنُهم، حتى ارتفعت الشمس، وكان أَوَّلَ من استيقظ من منامه أبو بكر، وكان لا يوقَظ رسولُ الله ﷺ من منامه، حتى استيقظ عمر [﵁] (^٢١)، فقعد عند رأسه، فجعل يكبر ويرفع صوته، حتى استيقظ النبي ﷺ، فلما استيقظ فرأى الشمس قد بزغت، قال: \"ارتحلوا، فسار بنا حتى ابيضت الشمس، نزل فصلَّى بنا الغداة، فاعتزل رجل من القوم لم يُصَلِّ معنا، فلما انصرف قال: \"يا فلان، ما منعك أن تصلي معنا؟ \" قال: يا رسول الله أصابتني جنابة، فأمره أن يتيمم بالصعيد، قال: ثم صلى، قال: وعجلني رسول الله ﷺ في رَكْبٍ بين يديه، أطلب الماء، وقد عطشنا عطشًا شديدًا، فبينا نحن نسير إذا نحن بامرأة سادلةٍ رجلَيْها بين مزادتين (^٢٢)، فقيل لها: أين الماء؟ فقالت: إيْهِيْه إيهيه (^٢٣)، لا ماء!،\n⦗٥٨⦘ قلنا: كم بين أهلك وبين الماء؟ قالت: مسيرة يوم وليلة، قلنا: انطلقي إلى النبي ﷺ، فقالت: وما النبي؟ فلم نُمَلِّكْهَا (^٢٤) من أمرها شيئًا حتى استقبلنا بها رسول الله ﷺ، فحدَّثَتْه بمثل الذي حدّثَتْنا، غير أنها حدثته أنها مُؤْتِمةٌ (^٢٥)، فأمر (^٢٦) بمزادتيها فمج في العَزْلَاوَيْن (^٢٧) العُلْيَاوَيْن (^٢٨)، فشربنا ونحن عِطاش أربعين (^٢٩) رجلًا، ومَلأْنا كلَّ قِرْبَة معنا\n⦗٥٩⦘ وإداوة (^٣٠)، ثم غسَّلنا صاحبنا (^٣١)؛ غير أنا لم (^٣٢) نسق بعيرًا منها، وهي تكاد تَنْضَرِج إلى (^٣٣) الماء. ثم قال: هاتوا ما عندكم، فجمع لها من الكِسَر (^٣٤) والتمر حتى صرّ لها صُرَّة (^٣٥)، فقال: اذهبي فأطعِمِيْ هذا\n⦗٦٠⦘ عيالَكِ، واعلَمِي أنا لم نرزأْ (^٣٦) من مائك شيئًا. قال: فلما أتت أهلَها قالت: لقد لقيت أسْحَرَ الناسِ، أو هو نبيُّ كما زعموا، فهدى الله ذلك الصِّرْمَ (^٣٧) بتلك المرأةِ، فأسلَمَتْ وأسلَموا (^٣٨).\nقال أبو عوانة: \"إنها مؤتمة\" يعني: لها صبيان أيتام.\n_________\n(^١) ابن صخر الدارمي أبو جعفر السرخسي، وهو من شيوخ أبي عوانة المعروفين [انظر: =\n⦗٥٤⦘ = تهذيب الكمال (١/ ٣١٦)، السير (١٤/ ٤١٨)]، ومع ذلك علق عنه هنا، فلعل روايته هذه لم تقع له عنه فعلَّق عنه، وروى عنه مسلم هذا الحديث في \"المساجد\"، باب قضاء الصلاة الفائتة. . . (١/ ٤٧٤) برقم (٦٨٢).\nفي الأصل و(ط، س): (عبد الله) مكبرًا، وهو خطأ، والمثبت من (ل) و(م)، وهو الحنفي، أبو الأعلى البصري.\n(^٢) هو العطاردي، أبو يونس البصري.\n(^٣) هو: عمران بن ملحان -بكسر الميم وسكون اللام، بعدها مهملة- ويقال ابن تيم، أبو رجاء العطاردي مشهور بكنيته، وقيل غير ذلك في اسم أبيه، مخضرم. \"ثقة، معمر\"، (١٠٥ هـ) وله (١٢٠) سنة. ع. تهذيب الكمال (٢٢/ ٣٥٦ - ٣٦٠)، التقريب (ص ٤٣٠).\n(^٤) اختُلف في تعيين هذا السفر، بناءً على اختلاف الروايات في تعيينه، -ذكرها الحافظ في الفتح (١/ ٥٣٤) - وقد رجح ابن عبد البر في التمهيد (٥/ ٢٠٤ - ٢٠٥) بأن القصة واحدة، وقعت مرجعه ﷺ من خيبر -كما سبق عند المصنف برقم (٢١٤٠) -، وحاول الجمع بين الروايات وغالبه مقبول، وقد تردد الحافظ في ذلك فلم يجزم بشيء، إلا أنه مال إلى التعدد، كما أنه لم يرجح -فيما إذا قيل بالتعدد- رواية على أخرى.\nورجح النووي أنها وقعت مرتين، وهو الذي رجحه عياض. (شرحه لمسلم (٥/ ١٨١ - ١٩٣).\nوهناك مغايرات عديدة بين القصتين من الصعب الجمع بينها، أشار إلى بعضها =\n⦗٥٥⦘ = الحافظ، وحاول الجمع بينها الإمام ابن عبد البر في \"التمهيد\" فراجعه إن شئت.\nوالقول بالوحدة لا يخلو من تكلف في جمعها، وسأشير إليها عند المناسبة، والظاهر أنهما قصتان، والله تعالى أعلم.\n(^٥) أدْلجنا: بإسكان الدال، وهو سير الليل كله. وأما \"ادَّلجنا\" -بفتح الدال المشددة- فمعناه: سرنا آخر الليل. . . ومصدر الأول (إدْلاج) بإسكان الدال، والثاني: (ادّلاج) بكسر الدال المشددة. انظر: تفسير غريب ما في الصحيحين (ص ٨٠، ٥٣١)، المجموع المغيث (١/ ٦٦٩)، النهاية (٢/ ١٢٩)، شرح النووي لمسلم (٥/ ١٩٠).\n(^٦) أي: طلعت الشمس، والبزوغ الطلوع. النهاية (١/ ١٢٥)، شرح النووي لمسلم (٥/ ١٩٠).\n(^٧) في (ل) و(م): (وكان).\n(^٨) هذا من أوجه المغايرة بين قصة أبي هريرة السابقة برقم (٢١٤٠)، وبين هذه القصة، فأول من استيقظ هناك هو النبي ﷺ بينما هنا هو أبو بكر ﵁ وقصة أبي قتادة الآتية برقم (٢١٤٤) توافق رواية عمران.\n(^٩) من (ل) و(م).\n(^١٠) في صحيح مسلم هنا زيادة: \"بالتكبير\".\n(^١١) في (ل) و(م): (فقال) والمثبت أنسب، وهو موافق لما في صحيح مسلم.\n(^١٢) قال الحافظ في الفتح (١/ ٥٣٧): \"لم أقف على تسميته\".\n(^١٣) (ك ١/ ٤٥٦).\n(^١٤) رواه -كما سبق- الإمام مسلم بطوله، عن أحمد بن سعيد الدارمي، به، برقم (٦٨٢).\n(^١٥) ابن الوليد الإسفراييني.\n(^١٦) هو الطيالسي.\n(^١٧) في (م): \"ومما\".\n(^١٨) أبو عبد الله البجلي الرازي.\nو\"ضريس\": بضم المعجمة، وفتح المهملة، وسكون التحتانية.\n(^١٩) هنا موضع الالتقاء، راجع ما سبق من المعلَّق عن أحمد بن سعيد.\nوتصحَّف (سلم) في المطبوع إلى (مسلم).\n(^٢٠) في (ل) و(م): (ابن الحصين).\n(^٢١) من (ل) و(م).\n(^٢٢) السادلة: المرسلة المُدْنِيَة. والمزادة: الظرف الذي يُحْمَل فيه الماء كالراوية والقربة والسطيحة، والجمع: المزاود، والميم زائدة. انظر: النهاية (٤/ ٣٢٤)، شرح النووي (٥/ ١٩٠ - ١٩١)، إكمال إكمال المعلم للأبيّ (٢/ ٦٢٩).\n(^٢٣) وفي صحيح مسلم: \"أيهاه أيهاه\"، وفي البخاري (٣٥٧١) -نسخة الحافظ ابن حجر (٦/ ٦٧٥، مع الفتح) - بلفظ: (إيه)، وضبطه بكسر الهمزة، وسكون التحتانية، وهو =\n⦗٥٨⦘ = بمعنى \"هيهات\" ومعناه: البعد من المطلوب، واليأس منه، كما قالت بعد: \"لا ماء\" أي: ليس لكم ماء، لا حاضر ولا قريب.\nوفي هذه اللفظة لغات كثيرة ذكرها النووي في \"تهذيب الأسماء\". انظر: النهاية (٥/ ٢٩)، شرح النووي (٥/ ١٩١)، تهذيب الأسماء واللغات (٣/ ١٨٨).\n(^٢٤) في (م): (يملكها) وهو خطأ.\n(^٢٥) مؤتمة: بضم الميم وكسر التاء، أي: ذات أيتام، وفي مسلم زيادة: \"لها صبيان أيتام\"، وكذا فسره أبو عوانة في آخر الحديث.\n(^٢٦) في صحيح مسلم هنا: \"فأمر براوِيتَيْها فأنيخت، فمجَّ … \".\n(^٢٧) (المجُّ): زرق الماء بالفم، و(العزلاء) -بالمد- هو الشعب الأسفل للمزادة الذي يفرغ منه الماء، ويطلق أيضًا على فمها الأعلى كما في هذه الرواية، وتثنيتها: عزلاوان، والجمع: العزالي -بكسر اللام-. انظر: المنتخب من غريب كلام العرب (٢/ ٤٥٣ - باب الأسقية-)، المعلم بفوائد مسلم (١/ ٢٩٥)، النهاية (٣/ ٢٣١ - عزل)، (٤/ ٢٩٧ - مجج). شرح النووي (٥/ ١٩١)، إكمال المعلم للأبي (٢/ ٦٢٩).\n(^٢٨) سقط من (م) كلمتا: (العلياوين، فشربنا).\n(^٢٩) هكذا في النسخ، ولا يستقيم لغة، والصحيح \"أربعون\"، وفي صحيح مسلم: \"ونحن أربعون رجلًا عطاش\"، كلمة \"أربعين\" ساقطة من (س).\n(^٣٠) الإداوة -بالكسر-: إناء صغير من جلد، يُتَّخَذُ للماء كالسَّطيحة ونحوها، وجمعها أداوي. النهاية (١/ ٣٢ - ٣٣).\n(^٣١) أي: الجنب، و\"غسّلنا\" بتشديد السين، أي: أعطيناه ما يغتسل به.\nشرح النووي (٥/ ١٩١)، شرح الأبي والسنوسي (٢/ ٦٣٠).\nوتحرفت كلمة: (منها) في (م) إلى: (منَّا)!! من قوله: \"لم نسْق بعيرًا منها\".\n(^٣٢) (ك ١/ ٤٥٧).\n(^٣٣) كذا في النسخ، وفي صحيح مسلم (من) بدل (إلى) وهو الصحيح، لأن الوصف هنا للمزادتين -كما صح ذلك في مسلم- ومعناه: تنشق، و\"تنضرج\": بفتح التاء، وإسكان النون، وفتح الضاد المعجمة، وبالجيم. ومعناه هنا: تنشق لكثرة امتلائها، وتضاغط ما بها. والانضراج: الانشقاق. انظر: تفسير غريب ما في الصحيحين (ص ٦١ - ٦٢)، شرح النووي لمسلم (٥/ ١٩٢).\nقلت: وعلى صحة لفظة (إلى) يكون الوصف للإبل، وأنها كادت تنشق من شدة شوقها إلى الماء، ولعلهم لم يسقوها حكمة تقتضي ذلك. والله تعالى أعلم.\n(^٣٤) \"الكِسَر\": -بكسر الكاف، وفتح السين المهملة -جمع كِسرة -بكسر الكاف-، وهي القطعة من الشيء المكسور. القاموس المحيط (ص ٦٠٤).\n(^٣٥) أي: شدّ ما جمعه لها في صُرَّة، وهي ما يجمع فيه الشيء ويُشَدُّ، والصرُّ هو: الشَّدُّ، وكل شيء جمعته فقد صررته.\nانظر: غريب الخطابي (٢/ ١٩٦)، المجموع المغيث (٢/ ٢٦٦)، النهاية (٣/ ٢٢)، المعجم الوسيط (١/ ٥١٢). =\n⦗٦٠⦘ = وفي البخاري (٣٤٤) بلفظ: \"فجعلوها في ثوب، وحملوها على بعيرها\".\n(^٣٦) في الأصل و(ط) والمطبوع: \"لم نرز\" بدون الهمزة، وفي (س) كتبت الهمزة فوق الزاي، والمثبت من (ل) و(م)، وهو الصحيح، وهو كذلك في صحيح مسلم، وفي البخاري بلفظ: \"ما رزئنا\".\nو\" لم نرزأ\": بنون مفتوحة، ثم راء ساكنة، ثم زاي، ثم همزة، أي: لم ننقص من مائك شيئًا. انظر: غريب الحديث لابن الجوزي (١/ ٣٩٢)، النهاية (٢/ ٢١٨)، شرح النووي لمسلم (٥/ ١٩٢).\n(^٣٧) الصِّرم: -بكسر الصاد- قال أبو عبيد: \"يعني: الفرقة من الناس ليسوا بالكثير، وجمعه أصرام\". وقال غيره: \"الطائفة من القوم ينزلون بإبلهم ناحيةً من الماء، ويقال: هم أهل صرم وصرمة\". غريب أبي عبيد (١/ ١٤٩)، تفسير غريب ما في الصحيحين (ص ٦١)، المجموع المغيث (٢/ ٢٦٧)، النهاية (٣/ ٢٦).\n(^٣٨) وأخرجه البخاري في المناقب (٣٥٧١) باب: علامات النبوة في الإسلام- (٦/ ٦٧١، مع الفتح)، عن أبي الوليد، عن سلم بن زرير.\nوفي الطهارة (٣٤٤) باب: الصعيد الطيب وضوء المسلم يكفيه من الماء (١/ ٥٣٣ - ٥٣٤، مع الفتح)، عن مسدد، عن يحيى بن سعيد، عن عوف -كلاهما عن أبي رجاء، به، بنحوه.","vol":"6","page":53},{"text":"٢١٤٣ - حدثني عيسى بن أحمد (^١) البلخي، قال: ثنا النَّضْرُ بن شُمَيْل (^٢)، قال: ثنا عوف (^٣)، ح\nوحدثنا أبو أمية، قال: ثنا عبد الله بن حمُران (^٤)، قال: ثنا عوف، عن أبي رجاء العطاردي، عن عمران بن حُصَيْن، قال: \"كنَّا مع النبي ﷺ في سفر، وإنا أسْرَيْنَا (^٥) ليلة حتى إذا كنا في آخر الليلة قُبَيْلَ الصبح وقعنا تلك الوقعة، ولا وقعة أحلى عند المسافر منها، فما أيقَظَنَا إلا حَرُّ الشمس، وكان (^٦) أَوّلَ من استيقظ فلان (^٧)، ثم فلان، ثم فلان.\n⦗٦٢⦘قال: ويسميهم (^٨) أبو رجاء، ونَسِيَهُم عوفٌ (^٩) - قال: ثم عمر بن الخطاب [﵁] (^١٠) الرابعَ، قال: وكان (^١١) رسول الله ﷺ إذا نام لم نوقظه (^١٢) حتى يكون هو المستيقظ؛ لأنّا (^١٣) لا ندري ما يحدُثُ (^١٤) له في نومه (^١٥). فلما استيقظ عمر ورأى ما أصابَ الناسَ -وكان رجلًا جليدًا (^١٦) -\n⦗٦٣⦘ قال: فكبر ورفع صوته بالتكبير. قال: فما زال يكبّر ويرفع صوته بالتكبير حتى استيقظ لصوته رسول الله ﷺ. فلمّا استيقظ رسول الله ﷺ شكوا إليه الذي أصابهم (^١٧)، فقال (^١٨): \"لا ضير (^١٩)، أو (^٢٠) لا يضير، ارتحلوا\"، فارتحل (^٢١)، فسار غير بعيد، ثم نزل فدعا بوَضوء، فتوضأ، ونودي (^٢٢) بالصلاة، فصلى بالناس\". ثم ذكر الحديث بنحوه، و(^٢٣) قال في آخره: \"فكان المسلمون -بَعْدُ- يُغِيْرُونَ (^٢٤) على مَن حولها من المشركين ولا يصيبون الصِّرْمَ الذي هي فيه. قال: فقالت يومًا لقومها: \"ما أدري (^٢٥)!\n⦗٦٤⦘ إن (^٢٦) هؤلاء القوم على عَمْدٍ (^٢٧) يَدَعُوْنكم، هل لكم في الإسلام؟ [قال] (^٢٨): فطاوعوها، فجاؤوا جميعًا، فدخلوا في الإسلام\".\n_________\n(^١) ابن عيسى بن وردان العسقلاني، وفي (ل) و(م) (عيسى بن أحمد بن محمد) وهو خطأ، راجع ترجمته.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن إبراهيم الحنظلي: أخبرنا النضر بن شميل، به، بنحوه. الكتاب والباب المذكوران (١/ ٤٧٦) برقم (٦٨٢/ ٣١٢/ أ).\n(^٣) هو: ابن أبي جميلة -بفتح الجيم- الأعرابي العبدي البصري. \"ثقة، رمي بالقدر وبالتشيع\". (٦ أو ١٤٧ هـ). ع. تهذيب الكمال (٢٢/ ٤٣٧ - ٤٤١)، التقريب (ص ٤٣٣).\n(^٤) أبو عبد الرحمن البصري، و\"حمران\" بضم المهملة.\n(^٥) سريت وأسريت: بمعنى واحد، إذا سار ليلًا، وبالألف لغة الحجاز. الصحاح للجوهري (٦/ ٣٧٦ - سرا)، غريب ما في الصحيحين (ص ٨٩).\n(^٦) في (ل) و(م): (فكان)، وفي صحيح البخاري (٣٤٤) مثل المثبت.\n(^٧) في (ط) فقط (فلانًا) -بالنصب- في المواضع الثلاثة، وما هنا أصح؛ لأنه اسم (كان)، و(أول) خبر (كان). راجع الفتح (١/ ٥٣٥).\n(^٨) في (ل) و(م): (يسميهم) -بدون الواو-، ومثله في صحيح البخاري (٣٤٤).\n(^٩) تقدم في (ح / ٢١٤٢) تسمية الأول، وأنه أبو بكر ﵁، قال الحافظ في \"الفتح\" (١/ ٥٣٥): \" ويشبه -والله أعلم- أن يكون الثاني عمران -راوي القصة- لأن ظاهر سياقه أنه شاهدَ ذلك، ولا يمكنه مشاهدته إلا بعد استيقاظه، ويشبه أن يكون الثالث من شارك عمران في رواية هذه القصة المعيَّنَة، ففي الطبراني من رواية عمرو بن أمية قال ذو مخبر: \"فما أيقظني إلا حر الشمس، فجئت أدنى القوم فأيقظته … \".\nقلت: رواية الطبراني المشار إليها في \"معجمه الأوسط\" (٥/ ٣٣٥ - ٣٣٦) برقم (٤٦٥٩) وهي من رواية يزيد بن صليح الرحبي، وليس فيها ذكر لعمرو بن أمية.\nوانظر مجمع البحرين (٥٨٦).\n(^١٠) من (ل) و(م).\n(^١١) في (ل) و(م): (فكان)، وفي صحيح البخاري (٣٤٤) مثل المثبت.\n(^١٢) في (ل) و(م): (لم يوقظ) وكلاهما صحيح، وما في البخاري يوافق (ل) و(م).\n(^١٣) كلمة (لأنا) ساقطة من (ط، س)، وفي الأصل، مستدركة في الحاشية.\n(^١٤) \" يحدث\" -بضم الدال- أي: من الوحي، كانوا يخافون من إيقاظه قطعَ الوحي، فلا يوقظونه لاحتمال ذلك. الفتح (١/ ٥٣٥).\n(^١٥) في (م) -فقط- هنا ما هكذا رسْمُه: (موصغه)؟!.\n(^١٦) الجليد: هو القوي في جسمه أو في نفسه، وجرأته وإقدامه. انظر: تفسير غريب ما في الصحيحين (ص ٨٩)، النهاية (١/ ٢٨٤)، شرح النووي (٥/ ١٩٢).\n(^١٧) أي: من نومهم عن صلاة الصبح حتى خرج وقتها. الفتح (١/ ٥٣٥).\n(^١٨) كلمة (فقال) ليست في (م).\n(^١٩) أي: لا ضرر عليكم في هذا النوم وتأخير الصلاة به، و\"الضير\"، و\"الضر\"، و\"الضرر\" بمعنى.\nوالشك هنا من عوف، صرح بذلك البيهقي في روايته، وجزم به الحافظ. شرح النووي (٥/ ١٩٢)، سنن البيهقي الكبرى (١/ ٢١٨)، فتح الباري (١/ ٥٣٥).\n(^٢٠) في (م): (و) بدل (أو)، وفي صحيح البخاري مثل المثبت.\n(^٢١) في (م): (فرحل)، وما في صحيح البخاري يوافق المثبت.\n(^٢٢) يستدل به على الأذان للفوائت، والحديث شاهد لحديث أبي هريرة السابق برقم (٢١٤١) وسبق بيان اختلاف الرواة في ذكر الأذان وعدمه هناك.\n(^٢٣) الواو ليست في (س).\n(^٢٤) بضم الياء، من \"أغار\" أي: دفع الخيل في الحرب. القاموس المحيط (ص ٥٨٢)، الفتح (١/ ٥٤٠). وفي (ل) و(م): (يغرون)، وهو خطأ.\n(^٢٥) \"ما\" نافية، و\"إن\" في (إن هؤلاء) بالكسر، و(يدَعونكم) بفتح الدال. =\n⦗٦٤⦘ = والمعنى: لا أعلم حالكم في تخلفكم عن الإسلام، مع أنهم يتركونكم ولا يغيرون عليكم عمدًا لا غفلةً ولا نسيانًا، بل مراعاةً لما سبق بيني وبينهم، وهذه الغاية في مراعاة الصحبة اليسرة.\nوهناك أقوال أخرى في \"ما\" و\"إن\" راجع \"الفتح\" (١/ ٥٤٠).\n(^٢٦) في المطبوع: (بأن) وهو خطأ.\n(^٢٧) في صلب الأصل و(ط، س): (على عهد) وفي حاشيتهما: (صوابه: \"عمد\")، وهو كذلك في (ل) و(م) والبخاري.\n(^٢٨) لفظة (قال) مستدركة من (ل) و(م).","vol":"6","page":61},{"text":"٢١٤٤ - حدثنا الصغاني، قال: ثنا أبو (^١) النضر هاشم بن القاسم، ويحيى بن أبي بكير (^٢)، قالا: ثنا سليمان بن المغيرة (^٣)، عن ثابت البناني، عن عبد الله بن رباح (^٤)، عن أبي قتادة، قال: \"خطبنا رسول الله ﷺ العَشِيّة\n⦗٦٥⦘ فقال: \"إنكم تسيرون عشِيَّتَكم هذه وليلتكم، وتأتون (^٥) الماء -إن شاء الله- غدًا\". قال: فانطلق الناس لا يلوي (^٦) بعضهم على بعض، فإني (^٧) لأَسِيْر إلى جنب رسول الله (^٨) ﷺ (^٩) حتى ابْهَارَّ (^١٠) الليلُ نعس (^١١) رسول الله ﷺ فمال على راحلته، فَدَعَمْتُه (^١٢) حتى (^١٣) أَسْنَدْتُه -من غير أن أُوْقِظَه-؛ فاعتدل على راحلته، ثم سِرْنا حتى إذا تَهَوُّر (^١٤) الليل، فنعس (^١٥)، فمال\n⦗٦٦⦘ على راحلته مَيْلَةً أخرى؛ فدعَمْتُه -من غير أن أوقظه-؟ فاعتدل على راحلته، ثم سرنا حتى إذا كان من آخر السحر مال ميلة -هي أشد من الميلتين الأوليين- حتى كاد أن ينجفل (^١٦)؛ فدَعَمْتُه؟ فرفع رأسه فقال: \"من هذا\"؟ قلتُ: أبو قتادة، فقال: \"متى كان هذا مَسِيْرُكَ مني\"؟ قلت: ما زال هذا مسيري منك منذ الليلة، فقال: \"حفظك الله بما حفظت به نَبِيَّه\"، ثم قال: \"أترانا نخفى على الناس، هل ترى من أحد؟ \" -كأنه يريد أن يُعَرِّسَ (^١٧) - قال: قلت: هذا راكب (^١٨) ثم، قلت: هذا راكب- فاجتمعنا، فكنا (^١٩) سبعةَ رَكْب (^٢٠)؛ فمال النبي ﷺ عن الطريق، فوضع رأسه، قال (^٢١): \"احفظوا علينا صلاتنا\"، فكان أَوَّلَ من استيقظ هو بالشمس في ظهره؛ فقمنا فزعين، فقال: \"اركبوا\"، فسرنا حتى إذا ارتفعت الشمس نزل، فدعا بميضأَة (^٢٢) كانت معي، وفيها ماء؛\n⦗٦٧⦘ فتوضأ وُضوءًا دون وُضوئه (^٢٣)، وبَقِيَ فيها شيء من ماء، فقال النبي ﷺ: \"يا أبا قتادة، احفظ (^٢٤) ميضأَتك هذه، فإنه سيكون لها نبأ\". ثم نودي (^٢٥) بالصلاة، فصلى النبي ﷺ ركعتين قبل (^٢٦) الفجر، ثم صلى الفجر كما كان يصلي كلَّ يوم، ثم قال: \"ارْكَبُوا\" فركِبْنَا، فجعل بعضنا يَهْمِسُ (^٢٧) إلى بعض؛ فقال النبي ﷺ: \"ما هذا الذي تهمِسُون دوني\" (^٢٨)؟ قال: قلنا: يا رسول الله تفريطنا (^٢٩) في صلاتنا، فقال: \"ما لكم (^٣٠) فيَّ أُسْوة؟! إنه ليس في النوم تفريط، ولكن التفريط على من لا يصلي الصلاة حتى يجيء وقت صلاة أخرى. فمن فعل ذلك فَلْيُصلِّ حين ينتبه لها، فإذا\n⦗٦٨⦘ كان الغد (^٣١) فليصلها عند وقتها، ثم قال: \"ما ترون الناس صنعوا\"؟ ثم قال: \"أصبح الناس فقدوا نبيهم\"! قال: فقال أبو بكر وعمر [﵄] (^٣٢): رسول الله ﷺ (^٣٣) بعدكم، لم يكن لِيُخَلِّفَكُم. وقال الناس نبي الله [ﷺ] (^٣٤) بين أيديكم. قال: \"إن يطيعوا (^٣٥) أبا بكر وعمر يرشدوا\" (^٣٦). قال: فانتهينا إلى الناس حين حَمِيَ كلُّ شيء، أو قال: حين تعالى النهار (^٣٧)، وهم يقولون: يا رسول الله هَلَكْنا عطشا (^٣٨)، فقال:\n⦗٦٩⦘ \"لا هُلْكَ (^٣٩) عليكم اليوم\"، فنزل فقال: \"أطلِقوا لي غُمَرِي (^٤٠) \"، -يعني \"الغُمرُ\": القعب الصغير (^٤١) - ودعا بالميضأة، فجعل النبي ﷺ يصبُّ وأسقيهم، فلما رأى الناس ما فيها تكابُّوا (^٤٢)، فقال: \"أحسنوا الملأ (^٤٣)، وكلكم (^٤٤) سَيَرْوَى\". قال فجعل النبي ﷺ يصبُّ وأَسْقِيْهم، حتى ما بقي غيري وغيره. قال: فصبَّ وقال: \"اشرَب\" قلت: يا رسول الله، لا أشرَبُ\n⦗٧٠⦘ حتى تشرب (^٤٥)، فقال رسول الله (^٤٦) ﷺ: \"إن ساقي القوم آخرهم\" (^٤٧). قال: فشربت وشرب النبي ﷺ. قال: فأتى النبي (^٤٨) ﷺ الماء [جامين (^٤٩) رِوَاءً\"] (^٥٠).\nفقال عبد الله بن رباح: \"إني لفي مَسْجِدِكم (^٥١) هذا الجامع أُحَدِّثُ هذا الحديث؛ إذ قال لي (^٥٢) عمران بن حصين: \"انظر أيها الفتى كيف\n⦗٧١⦘ تحدث؛ فإني أحد الركب تلك الليلة\". قال: قلت: أبا نُجَيْد (^٥٣) فأنتم أعلمُ. قال: ممن أنت؟ قلت: من الأنصار، قال: فأنتم أعلم بحديثكم، حدِّثِ القوم (^٥٤)، قال: فحدثت القوم، فقال عمران: \"شَهِدْنا تلك اليلة وما شعرت أنّ (^٥٥) أحدًا (^٥٦) حفظه كما حفظْتُه (^٥٧) \".\nفيه دليل على أن الترغيب (^٥٨) للمسافر يعدل (^٥٩) عن الطريق [إذا أراد\n⦗٧٢⦘ أن] (^٦٠) يَحُطَّ رحله أو ينام، وكراهية التعريس على الطريق، وأن ساقي القوم آخرهم شُرْبًا (^٦١).\n_________\n(^١) (ك ١/ ٤٥٨).\n(^٢) تصحف (بكير) في (م) إلى: (بكر).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن شيبان بن فروخ: حدثنا سليمان (يعني ابن المغيرة)، به، بنحوه. الكتاب والباب السابقان (١/ ٤٧٢ - ٤٧٣) برقم (٦٨١).\nو\"سليمان بن المغيرة\" هذا هو القيسي مولاهم البصري، أبو سعيد. \"ثقة ثقة …، أخرج له البخاري مقرونًا وتعليقًا\" (١٦٥ هـ) ع. تهذيب الكمال (١٢/ ٦٩ - ٧٣)، التقريب (ص ٢٥٤).\n(^٤) هو الأنصاري، أبو خالد المدني، سكن البصرة. \"ثقة من الثالثة، قتلته الأزارقة\" (م ٤). تهذيب الكمال (١٤/ ٤٨٧ - ٤٨٨)، التقريب (ص ٣٠٢).\n(^٥) في (ل) و(م): (فتأتون)، والمثبت يوافق ما في صحيح مسلم.\n(^٦) أي: لا يلتفت ولا يعطف عليه، وألوى برأسه ولواه: إذا أماله من جانب إلى جانب.\nالنهاية (٤/ ٢٧٩)، وانظر: شرح النووي (٥/ ١٨٤).\n(^٧) كذا في النسخ.\n(^٨) في (ل) و(م): (النبي ﷺ).\n(^٩) من هنا إلى قوله: (وسلم) ساقط من (م).\n(^١٠) هو بالباء الموحدة، وتشديد الراء، أي: انتصف، وبهرة كل شيء: وسطه. غريب الحديث لأبي عبيد (١/ ٥٨)، تفسير غريب ما في الصحيحين (ص ١١٢)، النهاية (١/ ١٦٥)، شرح النووي (٥/ ١٨٤).\n(^١١) -بفتح العين- مقدمة النوم. شرح النووي (٥/ ١٨٤)، وانظر: النهاية (٥/ ٨١).\n(^١٢) أي: أقمت ميله من النوم، وصرت تحته كالدعامة للبناء فوقها. شرح النووي (٥/ ١٨٤ - ١٨٥)، وانظر: النهاية (٢/ ١٢٠).\n(^١٣) في (ل): (يعني: أسندتُه)، وجملة: (حتى أسندته) ساقطة من (م).\n(^١٤) أي: ذهب أكثره، مأخوذ من: تهور البناء، وهو انهدامه. يقال: تهور الليل وتوهر. انظر: غريب الحديث لأبي عبيد (١/ ٥٨)، المعلم للمازري (١/ ٢٩٥)، النهاية (٥/ ٢٨١).\n(^١٥) كذا في النسخ (بالفاء).\n(^١٦) ينجفل: مطاوع (جفله) إذا طرحه وألقاه، أي: ينقلب عنها ويسقط.\nانظر: تفسير غريب ما في الصحيحين (ص ١١٢)، المعلم بفوائد مسلم (١/ ٢٩٥)، النهاية (١/ ٢٧٩).\n(^١٧) من التعريس، وهو النزول في السفر من آخر الليل، وقد تقدم.\nانظر: غريب الحميدي (ص ١١٢).\n(^١٨) من هنا إلى نهاية قوله: (هذا راكب) ساقط من (ل) و(م).\n(^١٩) في (م): (وكنا).\n(^٢٠) هو جمع راكب، كصاحب وصحب. شرح النووي (٥/ ١٨٥).\n(^٢١) في (ل) و(م): (ثم قال) وهو كذلك في صحيح مسلم.\n(^٢٢) الميضأَة: -بكسر الميم، وبهمزة بعد الضاد- وهي الإناء الذي يتوضأ به كالركوة، وكذلك =\n⦗٦٧⦘ = المطهرة. انظر: تفسير غريب ما في الصحيحين (ص ١١٢)، شرح النووي (٥/ ١٨٠).\n(^٢٣) أي: وضوءًا خفيفًا مع أنه أسْبَغَ الأعضاء.\nشرح النووي (٥/ ١٨٥)، شرح الأبي (٢/ ٦٢٥).\n(^٢٤) في (ل) و(م) هنا زيادة \"علينا\" وكذلك في صحيح مسلم.\n(^٢٥) كذا في النسخ، وفي صحيح مسلم: \"ثم أذن بلال بالصلاة\" وهذا الحديث من أدلة القائلين بالأذان للصلوات الفائتة، وراجع (ح / ٢١٤١).\n(^٢٦) جملة \"قبل الفجر\" لا توجد في صحيح مسلم، وزيادتها من فوائد الاستخراج.\n(^٢٧) بفتح التحتانية، وكسر الميم، و\"الهمس\" هو الكلام الخفي، أو هو: إخفاء الصوت.\nانظر: (المنتخب) لكراع النمل (١/ ٢٣٤ - باب الكلام)، تفسير غريب ما في الصحيحين (ص ١١٢)، شرح النووي (٥/ ١٨٦).\n(^٢٨) (ك ١/ ٤٥٩).\n(^٢٩) التفريط التقصير في العمل. انظر: النهاية (٣/ ٤٣٥).\n(^٣٠) في صحيح مسلم بزيادة همزة الاستفهام.\n(^٣١) في (ل، م، س): (من الغد) وما في صحيح مسلم يوافق المثبت.\n(^٣٢) من (ل) و(م).\n(^٣٣) جملة: (رسول الله ﷺ) ليست في صلب (ل)، ويوجد رمز لِلَّحَقِ، ولكن الطرف الذي يمكن أن تكون الجملة مستدركة فيه لم يصوَّر.\n(^٣٤) ما بين المعقوفتين من (ل)، وفي (م): (عليه وسلم) فقط.\n(^٣٥) في (ل) و(م): (تطيعوا) -بالخطاب- وهذا غير مناسب مع (يرشدوا)، وفي صحيح مسلم مثل المثبت.\n(^٣٦) يعني: إنه ﷺ لما صلى بهم الصبح بعد ارتفاع الشمس، وقد سبقهم الناس، وانقطع النبيُّ ﷺ وهؤلاء الطائفة اليسيرة عنهم، قال: ما تظنون الناس يقولون فينا؟ فسكت القوم، فقال النبيُّ ﷺ: أما أبو بكر وعمر فيقولان للناس: إن النبي ﷺ وراءكم ولا تطيب نفسه أن يُخَلِّفكم وراءه، فينبغي لكم أن تنتظروه حتى يَلْحَقَكُم، وقال باقي الناس: إنه سبقكم فالحقوه، فإن أطاعوا أبا بكر وعمر رشدوا؛ فإنهما على الصواب.\nانظر: شرح النووي (٥/ ١٨٨)، مكمل إكمال الإكمال للسنوسي (٢/ ٦٢٦).\n(^٣٧) من هنا إلى قوله: (فنزل فقال) ساقط من (م).\n(^٣٨) كذا، وفي صحيح مسلم: (عطشنا) وكلاهما له وجه.\n(^٣٩) لا هلك: هو بضم الهاء بمعنى الهلاك. شرح النووي (٥/ ١٨٨)، مكمل إكمال الإكمال (٢/ ٦٢٦).\n(^٤٠) أي: ائتوني به. النهاية (٣/ ٣٨٥ - غمر-).\n(^٤١) وانظر: فقة اللغة للثعالبي (ص ٢٣٥ - ترتيب الأقداح)، المخصص (١١/ ٨٢ - باب الآنية)، المعلم (١/ ٢٩٥)، النهاية (٣/ ٣٨٥ - غمر-).\nوهو بضم أوله، وفتح ثانيه، ولم يرد في مسلم تفسير \"الغمر\" وأظنه إدراجًا من أحد الرواة، وإخراجه من فوائد الاستخراج.\nو\"القعب\" هو القدح الغليظ الجافي. اللسان (١/ ٦٨٣)، القاموس المحيط (ص ١٦٢).\n(^٤٢) في صحيح مسلم زيادة \"عليها\"، و(تكابوا عليها) أي: ازدحموا، وهي تفاعلوا من الكُبَّة -بالضم- وهي الجماعة من الناس وغيرهم. النهاية (٤/ ١٣٨ - كبب-)، وانظر: المجموع المغيث (٣/ ٦).\n(^٤٣) بهامش الأصل: \"الملأ -بفتح الميم واللام، وبالهمزة-: الخلق، وقال ابن سيدة في \"المحكم\" وهي صفة غالبة للقوم ذوي الشعرة\". و\"الملأ\" هو الخلق -كما نقلت من الهامش- أي: أحسنوا خلقكم. انظر: غريب ابن الجوزي (٢/ ٣٧٠)، النهاية (٤/ ٣٥١)، المعلم (١/ ٢٩٥).\n(^٤٤) في (ل) و(م): (فكلكم).\n(^٤٥) في (م): (يشرب) وهو خطأ.\n(^٤٦) في (ل) و(م): (النبي ﷺ).\n(^٤٧) في صحيح مسلم زيادة: (شُرْبا).\n(^٤٨) وفي صحيح مسلم: (فأتى الناس الماء جامِّين رواءً)، وهو الصحيح، ولعل ذكر النبي ﷺ بدل \"الناس\" يكون من جراء سبق قلم من أحد رواة الأصل، ويكون النساخ مشوا على ذلك.\nوذِكْرُه ﷺ لا يصح مع ذكر جملة: \"جامين رواء\" وهي موجودة في صحيح مسلم وكذلك في نسختي (ل) و(م)، ولا توجد في الأصل و(ط، س).\n(^٤٩) أي: مستريحين نشطين قد رووا من الماء، و\"الجمام\": ذهاب الأعياء، والإجمام: ترفيه النفس مدة حتى يذهب عنها التعب. انظر: النهاية (١/ ٣٠١)، شرح الأبي والسنوسي (٢/ ٦٢٧).\n(^٥٠) ما بين المعقوفتين من (ل) و(م) وسيتكرر الحديث عند المصنف برقم (٢٤٠٣) ببعض متنه.\n(^٥١) يريد جامع البصرة، وسليمان بن المغيرة وشيخه (ثابت) بصريان، كما أن عبد الله بن رباح وعمران بن حصين نزلا البصرة، وتوفيا هناك. راجع مصادر ترجمتهما [تقدم عبد الله رباح في هذا الحديث، وستأتي الاشارة إلى مصار ترجمة عمران بن حصين ﵁ قريبا].\n(^٥٢) (لي) ليست في (م).\n(^٥٣) في (ل) و(م): (يا أبا نجيد)، وأبو نجيد -بنون مضمومة، مصغرًا- كنية عمران بن حصين. انظر: كنى الإمام مسلم (٣٤٤٩)، (٢/ ٨٥٤)، الاستيعاب (١٩٩٢)، (٣/ ٢٨٤)، إكمال ابن ماكولا (١/ ١٨٨)، تهذيب الكمال (٢٢/ ٣٢٠)، الإصابة (٤/ ٥٨٤).\n(^٥٤) في (ل) و(م) زيادة (به)، وليست في صحيح مسلم.\n(^٥٥) كلمة (أن) ليست في (م).\n(^٥٦) في (م) هنا زيادة: (من الناس).\n(^٥٧) تصريح عمران بن حصين بأنه \"أحد الركب تلك الليلة\" وأنه شهد تلك الليلة، من الأدلة على أن قصة عمران وأبي قتادة واحدة.\nقال الحافظ في \"الفتح\" (١/ ٥٣٤ - ٥٣٥) بعد أن عدَّدَ بعض وجوه المغايرات في القصتين: \"وفي القصتين غير ذلك من وجوه المغايرات، ومع ذلك فالجمع بينهما ممكن لا سيما ما وقع عند مسلم وغيره أن عبد الله بن رباح … \" -وذكر هذه القصة-، ثم قال: \"فهذا يدل على اتحادهما، لكن لِمُدَّعِي التعدُّدِ أن يقول: يحتمل أن يكون عمران حضر القصتين، فحدث بإحداهما، وصدَّق عبد الله بن رباح لما حدّث عن أبي قتادة بالأخرى\". وفيه من التكلف ما لا يخفى.\n(^٥٨) في (ل) و(م): \"في الترغيب\".\n(^٥٩) كذا، والأحسن أن يُقال: (أن يعدل).\n(^٦٠) جملة \"إذا أراد أن\" لا توجد في الأصل و(ط) وهي مستدركة في هامش الأصل والمثبت من (ل، م)، وبها يستقيم المعنى.\n(^٦١) (ك ١/ ٤٦٠).","vol":"6","page":64},{"text":"٢١٤٥ - حدثنا محمد بن إسحاق الصغاني، قال: حدثني سعيد بن عامر الضُّبَعي (^١)، عن سعيد بن أبي عروبة، عن قتادة، عن أنس، قال: قال رسول الله ﷺ: \"من نسي صلاةً فليصَلِّها إذا ذكرها\" (^٢).\n_________\n(^١) في (م): (الضبيعي) -خطأ-.\n(^٢) الحديث تقدم برقم (٢١٣٩) كذا الطريق والمتن، فراجع هناك لمعرفة موطن الالتقاء، وطريق مسلم.","vol":"6","page":72},{"text":"٢١٤٦ - حدثنا الصغاني، قال: ثنا عبيد الله بن عمر (^١) القواريري، قال: ثنا يزيد بن زُرَيْع، قال: ثنا حجاج الأحول (^٢)، عن قتادة (^٣)، عن أنس، قال: سئل رسول الله ﷺ عن الرجل يرقد عن الصلاة، أو يغفل عنها، قال: \"كفارتها أن يصليها إذا ذكرها\".\n_________\n(^١) في (ل) و(م) زيادة: (يعني).\n(^٢) سيأتي في (ح / ٢١٤٧).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن نصر بن علي الجهضمي، عن أبيه، عن المثنى، عن قتادة، به، بلفظ: \"إذا رقد أحدكم عن الصلاة أو غفل عنها فليصلها إذا ذكرها، فإن الله يقول: ﴿أَقِمِ الصَّلَاةَ لِذِكْرِي﴾. الكتاب والباب السابقان (١/ ٤٧٧) برقم (٦٨٤/ ٣١٦). وله طرق أخرى تقدمت برقم (٢١٣٨).","vol":"6","page":72},{"text":"٢١٤٧ - حدثنا أبو العباس القاضي الِبرْتِيُّ (^١)، وأبو المثنى (^٢)، قالا: ثنا محمد بن المنهال (^٣)، قال: ثنا يزيدُ بن زُرَيْع، قال: ثنا حجاج بن الحجاج (^٤) الأحول الباهلي (^٥)، بمثله.\nقال يزيد: ثنا سعيد بن أبي عروبة كذا الحديث قال: ثنا حجاج الأحول كذا الحديث، عن قتادة (^٦)، عن أنس بن مالك، من قبل أن ألقى (^٧) الحجاج.\nقال البرتي: وثنا محمد بن المنهال، قال: ثنا يزيد بن زريع، قال: ثنا سعيد بن أبي عروبة -كذا الحديث- عن حجاج قبل ذاك، ثم سمعته منه بعد ذلك (^٨)، ومات (^٩) في الطاعون (^١٠).\n_________\n(^١) هو: أحمد بن محمد بن عيسى بن الأزهر البرتي.\n(^٢) هو: معاذ بن المثنى بن معاذ بن معاذ العنبري، سكن بغداد.\n(^٣) هو: الضرير، أبو عبد الله التميمي.\n(^٤) في (ل) و(م): (الحجاج بن الحجاج).\n(^٥) البصري \"ثقة، من السادسة\" (خ م د س ق). تهذيب الكمال (٥/ ٤٣١ - ٤٣٤)، التقريب (ص ١٥٢). و\"الباهلي\" نسبة إلى \"باهلة\" وهي: باهلة بن أعْصُر. الأنساب (١/ ٢٧٥)، اللباب (١/ ١١٦)، نهاية الأرب (ص ١٦١).\n(^٦) هنا موضع الالتقاء.\n(^٧) في (م): (لقي).\n(^٨) صرح بذلك -كما هنا- في رواية عفان، عن يزيد أيضًا في المسند لأحمد (٣/ ٢٦٧) وفي (ل) و(م): (ذاك).\n(^٩) في (م): (أو مات) - خطأ.\n(^١٠) وكان هذا الطاعون بالبصرة سنة ١٣١ هـ، بدأ في رجب منها، وخف في شوال.\nانظر: طبقات ابن سعد (٣١٩٣)، (٧/ ١٨٧)، المشاهير لابن حبان (١١٨٣)، =\n⦗٧٤⦘ = (ص ١٨٠) تهذيب الكمال (٥/ ٤٣٢)، بذل الماعون في فضل الطاعون (ص ٣٦٣).","vol":"6","page":73},{"text":"<span data-type='title' id=toc-357>باب ثوابِ الصلواتِ السُّنَنِ التي تصَلَّى مع الصلوات المكتوبات، وهي ركعتان قبل الفجر (^١)، وأربع (^٢) قبل الظهر، وركعتان (^٣) بعدها، وركعتان بعد صلاة المغرب، وركعتان بعد صلاة العشاء، وثوابِ الركعتين لا يُحَدِّثُ مُصَلِّيْهَما نفسه فيهما بشيء </span>(^٤)\n_________\n(^١) في (ل) و(م): (قبل صلاة الفجر).\n(^٢) في جميع النسخ: (أربعًا)، والتصحيح مني.\n(^٣) في الأصل و(ط، ل، م): (وركعتين) والمثبت من (س) وهو الصحيح.\n(^٤) في (ل) و(م): (مصليهما فيهما نفسه بشيء) وكلاهما صحيح.","vol":"6","page":74},{"text":"٢١٤٨ - حدثنا أبو قِلابة (^١)، قال: ثنا حبان بن هلال -في آخرين-، قال: ثنا شعبة (^٢)، ح\nوحدثنا الصغاني، قال: ثنا هاشم بن القاسم، قال: ثنا شعبة، عن النعمان بن سالم (^٣) قال: سمعت ابن أوس الثقفي (^٤) يحدث عن عَنْبَسةَ بن\n⦗٧٥⦘ أبي سفيان (^٥)، عن أم حبيبة -زوج النبي ﷺ أنها سمعتْ رسول الله ﷺ يقول: \"ما من مسلم يصلي كلَّ يوم ثنتي عشرةَ ركعةً تطوعًا غير الفريضة (^٦)، إلا بني له بيت (^٧) في الجنة، أو بنى الله له بيتًا في الجنة\".\nزاد أبو النضر: قالت أمُّ حبيبة: فما بَرِحْتُ أصلِّيْهِنَّ بعد. وقال عمرو مثله، وقال النعمان مثله (^٨).\n_________\n(^١) هو: عبد الملك بن محمد الرقاشي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن بشار: حدثنا محمد بن جعفر: حدثنا شعبة، به، بنحوه. كتاب صلاة المسافرين، باب فضل السنن الراتبة قبل الفرائض وبعدهن، وبيان عددهن، (١/ ٥٠٣) برقم (٥٢٨/ ١٠٣).\n(^٣) هو الطائفي. \"ثقة، من الرابعة\". (م ٤). تهذيب الكمال (٢٩/ ٤٤٨ - ٤٤٩)، التقريب (ص ٥٦٤).\n(^٤) هو: عمرو بن أوس بن أبي أوس الثقفي الطائفي. ع. =\n⦗٧٥⦘ = تابعي كبير، سئل أبو هريرة عن شيء، فقال للسائل: -وهو من ثقيف-: \"تسألني وفيكم عمرو بن أوس\". وذكره بعضُهم في الصحابة، ووَهَّمهم الحافظُ.\nانظر: الجرح والتعديل (٦/ ٢٢٠)، تهذيب الكمال (٢١/ ٥٤٧ - ٥٤٩)، الإصابة (٥/ ٢٢١)، تهذيب التهذيب (٨/ ٦ - ٧)، التقريب (ص ٤١٨).\n(^٥) ابن حرب بن أمية القرشي الأموي، أخو معاوية ﵁ يكنى أبا الوليد، وقيل غير ذلك.\n(^٦) في (ل) و(م): (غير فريضة).\n(^٧) في (ل، م، س): (بيتًا)، وعلى هذا يكون (بنى) مبنيًا للمعلوم، وما في مسلم (٧٢٨/ ١٠٣) وأحمد (٦/ ٣٢٧ - عن غندر، به،) يؤيد المثبت.\n(^٨) ورواه الدارمي (١٤١٠)، (١/ ٣٥٧) عن أبي النضر، بمثله.\nوافق أبا النضر في هذه الزيادة:\n١ - محمد بن جعفر (غندر) عند مسلم (٧٢٨/ ١٠٣)، وعند أحمد في المسند (٦/ ٣٢٧).\n٢ - بهز بن أسد -كذلك عند أحمد في المسند (٦/ ٣٢٧) -قرنه بغندر-.\n٣ - أبو داود الطيالسي في مسنده (١٥٩١)، (ص ٢٢٢).\nوزاد الأخيران: \"قال عنبسة: ما تركتهن بعد\".\nوتابعهم عن النعمان بن سالم: داود بن أبي هند -فيما رواه عنه سليمان بن حبان- عند مسلم (٧٢٨) وقد زاد ذكر عنبسة أيضًا كما سبق عند بهز وأبي داود.","vol":"6","page":74},{"text":"٢١٤٩ - حدثنا أبو داود (^١)، قال: ثنا محمد بن عيسى (^٢)، قال: ثنا ابن علَيَّةَ، عن داود بن (^٣) أبي هند (^٤)، قال: حدثني النعمان بن سالم (^٥)، عن عمرو بن أوس، عن عنبسة، عن أمِّ حَبِيْبَةَ قالتْ: قال رسول الله ﷺ: \"مَنْ صلى في يوم ثنتي عشرة ركعة بني له بيت (^٦) في الجنة\".\n_________\n(^١) هو السجستاني، والحديث في سننه (١٢٥٠) (٢/ ٤٢) في \"الصلاة\"، باب تفريع أبواب التطوع وركعات السنة، وزاد لفظة: (بهن).\n(^٢) هو ابن الطباع.\n(^٣) (ك ١/ ٤٦١).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن محمد بن عبد الله بن نمير، عن أبي خالد (سليمان بن حيان)، وعن أبي غسان المِسْمعمي، عن بشر بن المفضل، كلاهما عن داود بن أبي هند، به، بنحوه.\nزاد ابن حيان خبر النعمان، ومن فوقه جميعًا عن عدم تركهم لها، كما زاد بشر لفظة \"تطوعًا\". الكتاب والباب السابقان، برقم (٨٢٨/ ١٠١، ١٠٢) (١/ ٥٠٢ - ٥٠٣).\n(^٥) (ابن سالم) لم يرد في (س).\n(^٦) في (ل) و(م): \"بيتًا\" -بالنصب-، وما في صحيح مسلم يوافق المثبت.","vol":"6","page":76},{"text":"٢١٥٠ - حدثنا الزعفراني (^١) والصغاني، وإبراهيم الحربي، قالوا: ثنا سليمان بن داود الهاشمي، قال: أبنا إبراهيم بن سعد (^٢)، قال: أبنا ابن\n⦗٧٧⦘ شهاب، عن عطاء بن يزيد (^٣)، عن حمُران -مولى عثمان- أنه رأى عثمان [﵁] (^٤) دعا بإناء، فأفرغ على كفيه ثلاث مرات، فغسلهما، ثم أدخل يمينه في الإناء، فمضْمَض واستنشق (^٥)، ثم غسل وجهه ثلاث مرات، ويديه إلى المرفقين ثلاث مرات، ثم مسح برأسه، ثم غسل رجليه إلى الكعبين ثلاث مرات، ثم قال: قال رسول الله ﷺ: \"من توضأ نحو وضوئي هذا ثم صلى ركعتين يحدِّثْ نفسه فيهما بشيء، غُفِرَ له ما تقدم من ذنبه\" (^٦) (^٧).\n_________\n(^١) هو الحسن بن محمد بن الصبّاح البغدادي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب عن يعقوب بن إبراهيم بن سعد، عن أبيه، به، بمثله، إلا أن فيه: \"استنثر\" بدل \"استنشق\"، وليس فيه لفظتا \"إلى الكعبين\" و\"شيء\". كتاب الطهارة، باب صفة الوضوء وكماله، (١/ ٢٠٥) برقم (٢٢٦/ ٤).\n(^٣) هو الليثي.\n(^٤) من (ل) و(م).\n(^٥) كذا في البخاري، وفي صحيح مسلم \"واستنثر\" بدل \"واستنشق\" والاستنشاق هو: إيصال الماء إلى داخل الأنف، وجذبه بالنَّفَس إلى أقصاه، والاستنثار هو: إخراج الماء من الأنف بعد الاستنشاق. انظر: غريب ابن قتيبة (١/ ١١)، غريب ابن الجوزي (٢/ ٤٠٩)، النهاية (٥/ ٥٩)، شرخ النووي (٣/ ١٠٥).\n(^٦) بهامش الأصل: \"بلغت قراءةً، كتبه الحصيني عفا الله عنه\".\n(^٧) وأخرجه البخاري في \"الوضوء\" (١٥٩) باب: الوضوء ثلاثًا- (١/ ٣١١ - ٣١٢، مع الفتح)، عن عبد العزيز بن عبد الله الأويسي، عن إبراهيم بن سعد، به، بمثل رواية المصنف، إلا أنه ليس فيه لفظة: \"بشيء\" في آخره.","vol":"6","page":76},{"text":"<span data-type='title' id=toc-358>باب الصلوات السُّنَن (^١) التي كان (^٢) رسول الله ﷺ يصلي بالنهار يُدَاوم عليها</span>\n_________\n(^١) في صلب الأصل: (الخمس) وصُوِّب في الهامش، وفي المطبوع على ما في الصلب.\n(^٢) في الأصل و(ط) \"كان يصلي\" والمثبت من (ل) و(م).","vol":"6","page":78},{"text":"٢١٥١ - حدثنا أبو داود السِّجْزِيُّ (^١)، قال: ثنا أحمد بن محمد بن حنبل، قال: ثنا هشيم (^٢)، قال: ثنا خالد (^٣)، عن عبد الله بن شقيق، قال: سألت عائشة عن صلاة رسول الله ﷺ من التطوع فقالت: \"كان يصلي قبل الظهر أربعًا في بيته، ثم يخرج فيصلي بالناس، ثم يرجع إلى بيتي فيصلي ركعتين، وكان يصلي بالناس المغرب، ثم يرجع إلى بيتي فيصلي ركعتين (^٤)، وكان يصلي بهم العشاء، ثم يدخل بيتي فيصلي ركعتين، وكان يصلي من الليل تسع ركعات فيهن الوِتْرُ، وكان\n⦗٧٩⦘ يصلي ليلًا طويلًا قائمًا وليلًا طويلًا جالسًا، فإذا قرأ وهو قائم ركع وسجد وهو قائم، وإذا قرأ وهو قاعد ركع وسجد وهو قاعد، وكان إذا طلع الفجْرُ صلى ركعتين، ثم (^٥) يخرج فيصلي بالناس صلاة الفجر\".\n_________\n(^١) والحديث في سننه (١٢٥١)، (٢/ ٤٣)، في \"الصلاة\"، باب تفريع أبواب التطوع وركعات السنة.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى عن هشيم، به، بنحوه.\nكتاب صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، وفعل بعض الركعة قائمًا وبعضها قاعدًا، (١/ ٥٠٤) برقم (٧٣٠).\n(^٣) هو الحذاء.\n(^٤) من قوله \"وكان يصلي بالناس المغرب\" إلى هنا ساقط من (ل) و(م)، والجملة موجودة في صحيح مسلم.\n(^٥) هذه الجملة لا توجد في صحيح مسلم، وزيادتها من فوائد الاستخراج.","vol":"6","page":78},{"text":"٢١٥٢ - حدثنا أبو عبيد الله حماد بن الحسن الورَّاق (^١)، قال: ثنا حماد بن مسعدة، عن عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر قال: \"صَلَّيْتُ مع رسول الله ﷺ قبل الظهر ركعتين، وبعدها (^٣) ركعتين، وبعد المغرب ركعتين، وبعد العشاء ركعتين، وبعد الجمعة ركعتين، فأما المغرب والعشاء والجمعة ففي (^٤) بيته\" (^٥).\n_________\n(^١) هو النهشلي البصري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن:\nزهير بن حرْب، وعبيد الله بن سعيد، قالا: حدثنا يحيى (ابن سعيد)، وأبي بكر بن أبي شيبة، عن أبي أسامة، كلاهما عن عبيد الله، به، بنحوه، وفيه \"سجدتين\" بدل \"ركعتين\" في جميع المواضع.\nالكتاب السابق، باب فضل السنن الراتبة قبل الفرائض وبعدهن، وبيان عددهن، (١/ ٥٠٤) برقم (٧٢٩).\n(^٣) (ك ١/ ٤٦٢).\n(^٤) في صحيح مسلم: \"فصليت مع النبي ﷺ في بيته\".\n(^٥) وأخرجه البخاري (١١٧٢) في \"التهجد\" باب التطوع بعد المكتوبة، (٣/ ٦٠، مع الفتح)، عن مسدد، عن القطان، عن عبيد الله، به، بنحوه.","vol":"6","page":79},{"text":"٢١٥٣ - حدثنا الصغاني، قال: ثنا معاوية بن عمرو (^١)، قال: ثنا زائدة، عن عبيد الله بن عمر (^٢)، بنحوه.\n_________\n(^١) هو الأزدي، أبو عمرو البغدادي.\n(^٢) (بن عمر) لم يرد في (ل) و(م)، وفيهما بعده: (بحديثه فيه)، وعبيد الله بن عمر هذا هو موضع الالتقاء.","vol":"6","page":80},{"text":"٢١٥٤ - حدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، ح\nوحدثنا أبو قلابة، قال: ثنا بشر بن عمر، ح\nو(^٢) حدثنا محمد بن عيسى العَطَّار (^٣)، قال: ثنا يزيد بن هارون، قالوا: ثنا شعبة (^٤)، عن\n⦗٨١⦘ أبي إسحاق (^٥)، عن (^٦) الأسود ومسروق يشهدانِ على عائشةَ قالت: \"ما دخل رسول الله ﷺ عليَّ بعد العصر إلا صلى ركعتين\" (^٧).\n_________\n(^١) هو الطيالسي، ولم أجد هذه الرواية في مسنده المطبوع.\n(^٢) من هنا إلى نهاية قوله: (عن أبي إسحاق) ساقط من (م).\n(^٣) هو: محمد بن عيسى بن أبي موسى العطار الأبرص، أبو جعفر الأفواهي -بالواو- كما ضبطه ابن ماكولا والسمعاني. وفي (اللباب): (الأفراهي) -بالراء- العطار الأبرش البغدادي. ترجم له الخطيب في تاريخه (٢/ ٣٩٧) ولم يورد فيه جرحًا ولا تعديلًا، وقال: توفي سنة ٢٦٨ هـ. وذكره ابن حبان في الثقات\" (٩/ ١٣٩)، وقال إنه من أهل واسط. ووثقه الدارقطني. سؤالات الحاكم عنه (١٦٢)، (ص ١٣٣)، وفيه \"الأفراهي\". وانظر: الإكمال لابن ماكولا (٦/ ٣٩١)، الأنساب (١/ ١٩٩ - الأفواهي)، اللباب (١/ ٨٠ - الأفراهي).\nو\"العطار\": نسبة إلى بيع \"العطر\" والطيب. الأنساب (٤/ ٢٠٧)، اللباب (٢/ ٣٤٥).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي المثنى وابن بشار، عن محمد بن جعفر، عن شعبة، به، بنحوه. كتاب صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، (١/ ٥٧٢ - ٥٧٣)، برقم (٨٣٥/ ٣٠١).\n(^٥) هو السبيعي.\n(^٦) في (ل) و(م): (سمعت الأسود)، وفي صحيح مسلم مثل المثبت.\n(^٧) وأخرجه البخاري (٥٩٣) في \"مواقيت الصلاة\" باب ما يصلي بعد العصر من الفوائت ونحوها، (٢/ ٧٧)، مع الفتح)، عن محمد بن عرعرة، قال: حدثنا شعبة، به، بنحو سياق المصنف.\nوتبويب البخاري السابق يوحي إخراج النافلة المحضة التي لا سبب لها. وراجع الفتح (٢/ ٧٧) للوقوف على الجمع بين فعله ﷺ هذا ونهيه عن الصلاة بعد العصر، وسبب مداومته ﷺ على هاتين الركعتين، وفي حديث أم سلمة عند مسلم (٥٣٤) وكذلك حديث عائشة عنده (٨٣٥) بيان لذلك أيضًا.","vol":"6","page":80},{"text":"٢١٥٥ - حدثنا الصغانيُّ، قال: ثنا داود بن رُشَيْد (^١)، قال: ثنا عباد بن العوام (^٢)، قال: ثنا سليمان (^٣)، عن عبد الرحمن بن الأسود (^٤)، عن\n⦗٨٢⦘ أبيه، عن عائشةَ قالت: \"صلاتان يتركهما النبي ﷺ: ركعتين (^٥) قبل الفجر، وركعتين بعد العصر\" (^٦).\n_________\n(^١) هو الهاشمي مولاهم الخوارزمي، نزيل بغداد. و\"رشيد\" بالتصغير. وهو \"ثقة\" (٢٣٩ هـ) (خ م د س ق). تهذيب الكمال (٨/ ٣٨٨ - ٣٩٢)، التقريب (ص ١٩٨).\n(^٢) ابن عمر الكلابي مولاهم أبو سهل الواسطي. \"ثقة\" (١٨٥ هـ أو بعدها). ع.\nتهذيب الكمال (١٤/ ١٤٠ - ١٤٤)، التقريب (ص ٢٩٠).\n(^٣) في (ل) و(م) زيادة (التيمي) وهذا محتمل؛ لأن التيمي في طبقة شيوخ عبَّاد، إلا أنَّ التيميَّ لم يُذْكَرْ في شيوخ عباد [تهذيب الكمال (١٤/ ١٤١)] ولا في تلاميذ عبد الرحمن بن الأسود [تهذيب الكمال ١٦/ ٥٣١] كما أن عبادًا لم يُذْكر في تلاميذ التيمي [تهذيب المزي ١٢/ ٧] بينما ذُكِرَ الأعمشُ في تلاميذ عبد الرحمن بن الأسود (١٦/ ٥٣١).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، =\n⦗٨٢⦘ = وعن علي بن حجر -واللفظ له -كلاهما عن علي بن مُسهر، عن أبي إسحاق الشيباني، عن عبد الرحمن بن الأسود، به، بنحوه، وزاد: \"في بيتي قط، سرًّا ولا علانية\". كتاب صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، (١/ ٥٧٢)، برقم (٨٣٥/ ٣٠٠).\n(^٥) كذا في النسخ، وهو كذلك في صحيح مسلم، وموقعهما: \"النصب\" بتقدير \"أعني\"، ولفظ البخاري: \"ركعتان لم يكن رسول الله ﷺ يدعهما، سرًّا ولا علانية: ركعتان .... ركعتان .... \".\n(^٦) وأخرجه البخاري (٥٩٢) في \"مواقيت الصلاة\": باب ما يصلي بعد العصر من الفوائت ونحوها- (٢/ ٧٧، مع الفتح)، عن موسى بن إسماعيل، عن عبد الواحد، عن الشيباني، به، بنحوه.","vol":"6","page":81},{"text":"٢١٥٦ - ز- حدثنا الزعفراني (^١)، قال: ثنا عَبِيدة بن حُمَيْد (^٢) قال:\n⦗٨٣⦘ حدثني عبد العزيز بن رُفَيع (^٣)، قال: رأيت عبد الله بن الزبير يطوف بعد العصر (^٤)، ويصلي ركعتين.\nقال عبد العزيز: و(^٥) رأيت عبد الله بن الزبير يصلي ركعتين بعد العصر، ويخبر أن عائشة حدَّثَتْه \"أنَّ رسول الله ﷺ لم\n⦗٨٤⦘ يدخُلْ بيتها إلا صلاهما\" (^٦).\n_________\n(^١) هو الحسن بن محمد البغدادي.\n(^٢) و\"عبيدة\" -بفتح أوله- هو الكوفي، أبو عبد الرحمن المعروف بالحذاء، التيمي، أو الليثي، أو الضبي. وثقه أحمد، وابن معين (في رواية ابن أبي مريم عنه)، وقال في رواية الدارمي: \"ما به المسكين بأس، ليس له بخت\" [والبخت: فارسي معرب معناه \"الحظ\"]. وقال ابن المديني: \"ما رأيت أصح حديثًا من عبيدة الحذاء ولا أصَحَّ رجالًا\"، وضعفه مرة. وقال يعقوب بن شيبة: \"لم يكن من الحفاظ المتقنين .. \". وقال الساجي: \"ليس بالقوي في الحديث، وهو من أهل الصدق. . .\". ووثقه الدارقطني، وقال: \"من الحفاظ\" ووثقه غيره. ورمز له الذهبي بـ (صح)، وقال في \"السير\": =\n⦗٨٣⦘ = \"العلامة الإمام الحافظ. . \"، وقال الحافظ: \"صدوق، نحوي، ربما أخطأ\". أخرج له البخاري والأربعة، توفي سنة ١٩٠ هـ.\nقلت: تليين يعقوب والساجي له مدفوع بتوثيق الأئمة -ومنهم ابن معين المتشدد- وهم بغداديون وأعرف الناس به، وأما تضعيف ابن المديني فمدفوع بتصحيحه حديثه ورجاله، وليس كلام البقية جرح مفَسَّر يُقعِده عن الثقة، وهو كما قال يحيى بن معين وأشار إليه أحمد: \"ليس في ميدان الرواية حظ\"، والله أعلم.\nوانظر تعليق محقق تاريخ الدارمي.\nانظر: العلل ومعرفة الرجال -رواية عبد الله- (١/ ٨٩)، تاريخ الدارمي (٥٤٢)، (ص ١٥٥)، الجرح والتعديل (٦/ ٩٢ - ٩٣)، تاريخ بغداد (١١/ ١٢٠ - ١٢٣)، إكمال ابن ماكولا (٦/ ٤٧، ٥١)، تهذيب الكمال (١٩/ ٢٥٧ - ٢٦٢)، الميزان (٣/ ٢٥)، السير (٨/ ٥٠٨ - ٥١٠)، هدي الساري (ص ٤٤٤)، التقريب (ص ٣٧٩).\n(^٣) هو الأسدي، أبو عبد الله المكي، نزيل الكوفة. و\"رفيع\" -مصغر-. \"ثقة\" (١٣٠ هـ) ويقال: بعدها. ع. تهذيب الكمال (١٨/ ١٣٤ - ١٣٦)، التقريب (ص ٣٥٧).\n(^٤) سيأتي التعليق على قوله: \"بعد العصر\" بعد تخريج الحديث -إن شاء الله تعالى-.\n(^٥) الواو من (ورأيت) ليست في (ل).\n(^٦) هذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري عن الزعفراني -بالإسناد والمتن نفسيهما- في \"الحج\" (١٦٣٠، ١٦٣١) (٣/ ٥٧١) باب: الطواف بعد الصبح والعصر، إلا أن فيه: \"بعد الفجر\" بدل \"بعد العصر\" في المرة الأولى، ويبدو أنه هو الراجح لأن العصر ذكره عبد العزيز بعد ذلك.\nقال الحافظ في \"الفتح\" (٣/ ٥٧٢): \"وكأن عبد الله بن الزبير استنبط جواز الصلاة بعد الصبح من جواز الصلاة بعد العصر، فكان يفعل ذلك بناءً على اعتقاده أن ذلك على عمومه\".\nوأخرج أحمد في المسند (٦/ ١٨٣ - ١٨٤) عن عبد الله بن الحارث بن نوفل، والنسائي في \"المجتبى\" (١/ ٢٨٢) عن لاحق، به، قصة ابن الزبير مع معاوية ﵄.","vol":"6","page":82},{"text":"٢١٥٧ - حدثنا محمدُ بن عبد الحكم (^١)، قال: أبنا أنس بن عياض الليثي (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة قالت: \"ما ترك\n⦗٨٥⦘ رسول الله ﷺ ركعتين بعد العصر عندي حتى توفاه الله\" (^٤).\n_________\n(^١) هو: محمد بن عبد الله بن عبد الحكم المصري.\n(^٢) أبو ضمرة المدني. و\"الليثي\": -بفتح اللام وتشديدها، وسكون الياء المنقوطة من تحتها بنقطتين- نسبة إلى ليث بن كنانة حليف بني زهرة.\nانظر: الأنساب (٥/ ١٥١)، مؤتلف ابن القيسراني (ص ١٢٤)، اللباب (٣/ ١٣٧).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن: زهير بن حرْب، حدثنا جرير؛ وابن نمير، حدثنا أبي.\nجميعًا عن هشام بن عروة، به، بنحوه بلفظ: \"عندي قط\"، بدل: \"حتى توفاه الله\".\nكتاب صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، (١/ ٥٧٢) برقم (٨٣٥/ ٢٩٩).\n(^٤) وأخرجه البخاري (٥٩١) في \"مواقيت الصلاة\" باب: ما يصلي بعد العصر من الفوائت ونحوها- (٢/ ٧٧، مع الفتح)، عن مسدد، عن يحيى القطان، عن هشام، به، بنحو سياق مسلم.","vol":"6","page":84},{"text":"٢١٥٨ - حدثنا أبو عُمَر الإمام (^١)، قال: ثنا مخلد بن يزيد، قال: ثنا ابن جريج (^٢)، عن عطاء (^٣)، عن عبيد بن عُمَير (^٤)، عن عائشة قالت: \"ما كان رسول الله ﷺ على شيء من النوافل أشدَّ معاهدةً منه على الركعتين أمام الصبح\".\n_________\n(^١) هو: عبد الحميد بن محمد الحراني -إمام مسجدها-، وشيخه مخلد أيضًا حراني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، عن يحيى بن سعيد، وعن أبي بكر بن أبي شيبة، وابن نمير، كلاهما عن حفص بن غياث، عن ابن جريج، به، بنحوه. كتاب صلاة المسافرين، باب استحباب ركعتي سنة الفجر … (١/ ٥٠١) برقم (٧٢٤/ ٩٤، ٩٥).\n(^٣) هو ابن أبي رباح المكي.\n(^٤) ابن قتادة الليثي، أبو عاصم المكي. مجمع على ثقته. توفي قبل ابن عمر ﵄. ع. تهذيب الكمال (١٩/ ٢٢٣ - ٢٢٥)، التقريب (ص ٣٧٧).\nوفي (م): (عبد الله بن عمير) وهو تصحيف.","vol":"6","page":85},{"text":"٢١٥٩ - حدثني عباس الدوري، قال: ثنا أبو عاصم (^١)، عن ابن جريج -بإسناه-: \"لم يكن على شيء أشدَّ معاهدةً منه على ركعتي\n⦗٨٦⦘ الصبح أو (^٢) الفجر من النوافل\" (^٣).\n_________\n(^١) هو النبيل: الضحاك بن مخلد الشيباني.\n(^٢) (أو) ليست في (م).\n(^٣) وأخرجه البخاري (١١٦٣) في \"التهجد\" باب تعاهد ركعتي الفجر، ومن سماهما تطوعًا، (٣/ ٥٥، مع الفتح)، عن: بيان بن عمرو، عن يحيى بن سعيد، عن ابن جريج، به، بنحوه.","vol":"6","page":85},{"text":"<span data-type='title' id=toc-359>باب إيجابِ الصلاةِ بين كلِّ أذان وإقامة، والدليل على أنَّها على الإباحة، وإباحة صلاة النافلةِ قَبْل صلاة المغرب</span>","vol":"6","page":87},{"text":"٢١٦٠ - حدثنا الصغاني (^١) قال: أبنا رَوح بن عبادة (^٢)، قال: ثنا كَهْمَس (^٣)، عن عبد الله بن بُرَيدة (^٤)، عن عبد الله بن مغفل، عن النبي ﷺ قال: \"بين كل أذانين صلاة، بين كل أذانين صلاة، بين كل أذانين صلاة لمن شاء\" (^٥).\n_________\n(^١) (ك ١/ ٤٦٣).\n(^٢) من هنا إلى قوله (عبد الله) قبل (ابن مغفل) ساقط من (م).\n(^٣) هو ابن الحسن التميمي، أبو الحسن البصري. \"ثقة\" (١٤٩ هـ). ع. تهذيب الكمال (٢٤/ ٢٣٢ - ٢٣٤)، التقريب (ص ٤٦٢).\nو\"كهمس\" هو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن أبي بكر بن أبي شيبة: حدثنا أبو أسامة وكيع، عن كهمس، به، بنحوه، وفيه \"قال: في الثالثة: لمن شاء\"). كتاب صلاة المسافرين باب بين كل أذانين صلاة، (١/ ٥٧٣) برقم (٨٣٨).\nوفي (ل) و(م) هنا: (حدثنا كهمس والجريري) بإضافة الجريري، وليس في سائر النسخ، وهو محتمل الطبقة. وقد رجعت لكتاب إتحاف المهرة للحافظ ابن حجر للترجيح بين هذه النسخ ج ٤/ ٦٦/ ب (نسخة مراد مُلّا بخط السخاوي) فوجدت الحديث، لكن لم يشر الحافظ إلى أبي عوانة، وهو مما يستدرك عليه.\n(^٤) ابن الحُصَيب الأسلمي، أبو سهل المروزي -قاضيها-.\n(^٥) وأخرجه البخاري (٦٢٧) في \"الأذان\" باب بين كل أذانين صلاة لمن يشاء، =\n⦗٨٨⦘ = (٢/ ١٣٠، مع الفتح)، عن عبد الله بن يزيد، عن كهمس بن الحسن، به، بمثل سياق مسلم.","vol":"6","page":87},{"text":"٢١٦١ - حدثنا يزيد بن سِنَان (^١)، قال: ثنا يزيد بن هارون قال: أبنا كَهْمَس (^٢) والجُرَيْري، عن عبد الله بن بُرَيدة (^٣)، عن عبد الله بن مغفل قال: قال رسول الله ﷺ: \"بين كل أذانين صلاة، بين كل أذانين صلاة لمن شاء\" (^٤).\n_________\n(^١) ابن يزيد القزّاز البصري، نزيل مصر.\n(^٢) هنا موضع الالتقاء مع مسلم، أما طريق كهمس فراجع في (ح / ٢١٦٠)، وأما طريق الجريري فقد رواه مسلم عن أبي بكر بن أبي شيبة، عن عبد الأعلى، عن الجريري، به، وفيه: \"في الرابعة: لمن شاء\".\nالكتاب والباب المذكوران (١/ ٥٧٣) برقم (٨٣٨/ ٣٠٤/ أ).\nوالجُرَيْري هو: سعيد بن أبي إياس البصري، وقد اختلط قبل موته بثلاث سنوات، ويزيد بن هارون ممن سمع منه بعد الاختلاط كما أنه ممن أخرج له مسلم روايته عن الجريري، ولا يضر هنا، لأنه متابَعٌ بمن سمع منه قبل الاختلاط، وهم: عبد الأعلى عند مسلم -كما سبق- وخالد بن عبد الله الطحان عند البخاري (٦٢٤).\nوراجع فيما يختص بالجريري: التقييد والإيضاح (ص ٤٤٧ - ٤٤٨)، الكواكب النيرات (ص ١٧٨ - ١٨٧)، نهاية الاغتباط (ص ١٢٧ - ١٣١).\nوقد تصحف (الجريري) في (م) إلى: (الجرير) -بدون الياء-.\n(^٣) تصحف (بريدة) في (م) إلى (يزيدة).\n(^٤) وأخرجه البخاري (٦٢٤) في \"الأذان\" باب: كم بين الأذان والإقامة؟ ومن ينتظر الإقامة؟ عن إسحاق (ابن شاهين) الواسطي، عن خالد (ابن عبد الله الطحان) عن =\n⦗٨٩⦘ = الجُرَيْري، به، بنحوه. الصحيح له (٢/ ١٢٦، مع الفتح).","vol":"6","page":88},{"text":"٢١٦٢ - حدثنا محمد بن إسحاق الصغاني، قال: ثنا سعيد بن سليمان (^١)، قال: ثنا منصور بن أبي الأسود (^٢)، قال: ثنا مختار (^٣)، عن أنس بن مالك؛ قال: \"كنا نصلي الركعتين قبل المغرب في حياة رسول الله ﷺ، فقلنا لأنس: رآكم رسول الله ﷺ؟ قال: رآنا فلم يأمر [نا] (^٤) ولم ينهنا\" (^٥).\n_________\n(^١) هو الضبي، أبو عثمان الواسطي.\n(^٢) الليثي الكوفي، واسم أبي الأسود فيما قيل: حازم.\n(^٣) هو ابن فلفل، وعنده يلتقي المصنف بالإمام مسلم، رواه مسلم عن أبي بكر بن أبي شيبة، وأبي كريب، جميعًا: عن محمد بن فضيل، عن مختار بن فلفل، به، بنحو سياق الحديث الآتي برقم (٢١٦٣). كتاب صلاة المسافرين، باب استحباب ركعتين قبل صلاة المغرب، (١/ ٥٧٣) برقم (٨٣٦).\n(^٤) لفظة (نا) لا توجد في الأصل و(ط) والمطبوع، أثبتها من (ل، م، س)، وهي موجودة في سنن أبي داود.\n(^٥) ورواه هكذا مختصرًا أبو داود في \"الصلاة\" باب الصلاة قبل المغرب عن محمد بن عبد الرحيم البزار، عن سعيد بن سليمان الضبي، به.\nانظر: سننه (٢/ ٥٩) برقم (١٢٨٢).\nورواه الطبراني في الأوسط (٥٠٧) (١/ ٣٠٩) عن أحمد بن القاسم، عن سعيد بن سليمان (وتصحف فيه إلى \"سعد\")، به، بدون قصة مراجعة أنس. وقال: \"لم يرو هذا الحديث عن المختار إلا منصور، تفرد به سعيد بن سليمان\".\nولعله يقصد هذه الرواية المختصرة، وإلا فقد روى الحديث بقصة السؤال محمد بن =\n⦗٩٠⦘ = فضيل عن المختار. والله أعلم.","vol":"6","page":89},{"text":"٢١٦٣ - حدثنا أبو جعفر محمد بن إسماعيل الأَحْمَسِيُّ (^١)، قال: ثنا محمد بن فُضَيل (^٢)، عن المختار بن فُلْفُل، قال: سألت أنس بن مالك عن الصلاة (^٣) بعد العصر فقال: \"كان عمر [﵁] (^٤) يضرب على الركعتين (^٥) بعد العصر، وكنا نصلي على عهد النبي ﷺ ركعتين بعد غروب الشمس قبل صلاة المغرب\"، قال: قلت: هل كان رسول الله ﷺ صلاهما؟ فقال: \"قد كان يرانا نصليهما فلم يأمرنا ولم ينهنا\".\n_________\n(^١) الكوفي.\n(^٢) هنا موضع الالتقاء.\n(^٣) في مسلم: \"عن التطوع بعد العصر\".\n(^٤) من (ل) و(م).\n(^٥) في صحيح مسلم: \"على صلاة بعد العصر\" بالتنكير.","vol":"6","page":90},{"text":"٢١٦٤ - حدثنا البِرْتِيُّ القاضي (^١)، قال: ثنا أبو معمر (^٢)، قال: ثنا عبد الوارث (^٣)، عن عبد العزيز بن صُهَيْب، عن أنس بن مالك قال: \"كان إذا أراد (^٤) المؤذن بصلاة المغرب ابتدروا السَّواري، فركعوا الركعتين،\n⦗٩١⦘ فيجيء الغَرِيْبُ فيحسب أن الصلاة قد صُلِّيَتْ من كثرة من يصليها\".\n_________\n(^١) هو: أحمد بن محمد بن عيسى البغدادي.\n(^٢) هو: عبد الله بن عمرو بن أبي الحجاج التميمي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن شيبان بن فروخ، عن عبد الوارث، به، بنحوه.\nالكتاب والباب السابقان (١/ ٥٧٣) برقم (٨٣٧).\n(^٤) كذا في جميع النسخ، وفي (س) فوقها علامة (صح) لتأكيد صحة ما ورد في النسخ. =\n⦗٩١⦘ = وعند مسلم (٨٣٧/ ٣٠٣) والبغوي في شرح السنة (٨٩٥)، (٣/ ٤٧٢) من طريق شيبان بن فروخ.\nوعند الدارقطني في سننه (١/ ٢٦٧) من طريق هشيم [وفيه (١/ ٢٦٨) من طريق إسماعيل بن إبراهيم].\nثلاثتهم عن عبد العزيز بن صهيب، به، بلفظ: \". . . فإذا أذّن المؤذن لصلاة المغرب ابتدروا السواري … \"، وليس ببعيد أن تكون (أراد) -عند المصنف- مُحَرّفة من (أذن) والله تعالى أعلم","vol":"6","page":90},{"text":"<span data-type='title' id=toc-360>[باب] (^١) بيان ثواب صلاة الضُّحى، والدليل على أنها ركعتان (^٢) فما فوقها، وإيجابها، وبيان الخبر المعارض لإباحتها (^٣)، المبيح لتركها</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في جميع النسخ (ركعتين) والتصحيح من عندي.\n(^٣) كذا في جميع النسخ، ولا زال الشك يساورني في صحتها، لأن السياق يقتضي أن يكون اللفظ: (لوجوبها) فإن ما ذكره المصنف قبله هو الوجوب، وقد استدل له بحديث أبي هريرة ﵁ الآتي برقم (٢١٦٦ - ٢١٦٧)، كما أنه أردفه بحديث عائشة ﵂ (٢١٦٨) للدلالة على إباحة تركها، والله تعالى أعلم.","vol":"6","page":92},{"text":"٢١٦٥ - حدثنا أبو علي الحسن بن محمد الزعفراني، قال: ثنا عفان بن مسلم، ح\nوحدثنا أبو أمية الطَّرَسوسي، قال: ثنا [أبو النعمان] (^١) عارم،\n⦗٩٣⦘ قالا (^٢): ثنا مهديُّ بن ميمون (^٣)، قال: ثنا واصِلٌ -مولى أبي عُيَيْنَة (^٤) - عن يحيى بن عُقَيْل (^٥)، عن يحيى بن يَعْمَر (^٦)، عن أبي الأسود الدِّيْلي (^٧)، عن أبي ذر قال: قال رسول الله ﷺ (^٨): \"يُصبحُ على (^٩) كلّ سُلَامي (^١٠) من\n⦗٩٤⦘ أحدكم صدقةٌ، فكل تَسْبِيْحَةٍ صدقةٌ، وكل تَهْليلةٍ صدقة، وتكبير صدقة، وتحميدة صدقة، وأمر بمعروف صدقة، ونهي عن منكر صدقة، ويُجزئ أحدكم من ذلك كله ركعتان يركعهما [من] (^١١) الضحى\".\n_________\n(^١) من (ل) و(م) وهو: محمد بن الفَضْل السدوسي، أبو النعمان البصري، لقبه عارم. ثقة ثبت، وثقه كثيرون. ع. (٣ أو ٢٢٤ هـ). وقد اختلط في آخر عمره، واختُلِفَ في مدة اختلاطه على قولين:\nأ - أحدهما لأبي حاتم: وخلاصة قوله أنه اختلط قبل أربع سنوات من وفاته.\nب- ثانيهما لأبي داود، وعلى قوله تكون المدة ثمان سنوات.\nوقد حدَّد الأئمة مَنْ سمع منه قبل الاختلاط أو بعده، وليس أبو أمية ممن ذكروا بشيء من ذلك، ولا يضره ذلك هنا، لمتابعة عفان له عن شيخه.\nانظر: الجرح والتعديل (٨/ ٥٨ - ٥٩)، المجروحين لابن حبان (٢/ ٢٩٤ - ٢٩٥)، مقدمة ابن الصلاح مع شرحه التقييد والإيضاح (ص ٤٦١ - ٤٦٢)، تهذيب الكمال (٢٦/ ٢٨٧ - ٢٩٢)، ميزان الاعتدال (٤/ ٧ - ٩)، الاغتباط ونهايته (ص ٣٣٥ - =\n⦗٩٣⦘ = ٣٣٩)، الكواكب النيرات (ص ٣٨٢ - ٣٩٣).\n(^٢) في الأصل و(ط): (قال)، والمثبت من (ل) و(م) وهو الأنسب.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن عبد الله بن محمد بن أسماء الضبعي، عن مهدي بن ميمون، به، بنحوه. كتاب صلاة المسافرين، باب استحباب صلاة الضحى … (١/ ٤٩٨ - ٤٩٩) برقم (٧٢٠).\n(^٤) عُيَيْنَة: بتحتانية مصغر. إكمال ابن ماكولا (٦/ ١٢٤، ١٢٦)، توضيح المشتبه (٦/ ١٧١، ١٧٣).\n(^٥) هو البصري، نزيل مرو، و\"عقيل\" بالتصغير. وهو \"صدوق من الثالثة\" (بخ م د س ق).\nتهذيب الكمال (٣١/ ٤٧٣ - ٤٧٤)، توضيح المشتبه (٦/ ٣٠٥)، التقريب (ص ٥٩٤).\n(^٦) هو أيضًا بصري، نزيل مرو وقاضيها، و\"يعمر\": بفتح التحتانية والميم، بينهما مهملة.\n\"ثقة، فصيح، وكان يرسل، من الثالثة، مات قبل المائة، وقيل: بعدها\". ع. المراسيل للإمام أبي داود (ص ١٤٦) باب: في المهر، إكمال ابن ماكولا (٧/ ٣٣٢ - ٣٣٣)، تهذيب الكمال (٣٢/ ٥٣ - ٥٥)، التقريب (ص ٥٩٨).\n(^٧) البصري، اسمه: ظالم بن عمرو بن سفيان، وقيل غير ذلك.\n(^٨) (ك ١/ ٤٦٤).\n(^٩) كلمة (على) ساقطة من (م).\n(^١٠) \"سلامى\": -بضم السين، وتخفيف اللام- أصله عظام الأصابع وسائر الكف، ثم استعمل في جميع عظام البدن ومفاصله، وقال أبو عبيد: كلُّ عَظْمٍ مُجَوَّفٍ مما صَغُر من العظام، وقيل غير ذلك. انظر: غريب الحديث لأبي عبيد (٢/ ٣٩٣ - ٣٩٤)، =\n⦗٩٤⦘ = غريب ابن الجوزي (١/ ٤٩٤)، النهاية (٢/ ٣٩٦)، شرح النووي (٥/ ٢٣٣).\n(^١١) كلمة (من) أثبتت من (ل) و(م)، وهو كذلك في صحيح مسلم وسنن أبي داود (١٢٨٥)، (٢/ ٦٠ - ٦١)، (٥٢٤٣)، (٥/ ٤٠٦ - ٤٠٧) حيث رواه الأخير من طريق حماد بن زيد وعباد بن عباد (واللفظ له) -كلاهما عن واصل، به.","vol":"6","page":92},{"text":"٢١٦٦ - حدثنا أبو قلابة، قال: حدثنا عبد الصمد بن عبد الوارث، ح\nوحدثنا يونس بن حبيب وعمار، قالا: ثنا أبو داود (^١)، قالا: ثنا شعبة (^٢)، عن عباس الجُرَيْرِي (^٣)، عن أبي عثمان النَّهْدِي (^٤)، عن أبي هريرة\n⦗٩٥⦘ قال: \"أوصاني خليلي بثلاث لا أدَعُهُنَّ: الوِتْرِ قبل النوم، وركعتي الضحى، وصيام ثلاثة أيام من كل شهر\".\nقال أبو داود: وصلاة الضحى (^٥) والوتر أوَّلَ (^٦) الليل (^٧).\n_________\n(^١) هو الطيالسي والحديث في مسنده (٢٣٩٢)، (ص ٣١٥)، بنحوه.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به، ولم يسق متنه إحالة على ما قبله من حديث أبي التياح الآتي عند المصنف. كتاب صلاة المسافرين، باب استحباب صلاة الضحى. . . (١/ ٤٩٩) برقم (٧٢١/ ٨٥/ أ).\n(^٣) هو عباس بن فروخ -بفتح الفاء، وتشديد الراء، وآخره معجمة- الجُرَيْري، أبو محمد البصري. \"ثقة\" (مات قبل ١٢٠ هـ) ع. تهذيب الكمال (١٤/ ٢٣٨ - ٢٣٩)، التقريب (ص ٢٩٣).\n(^٤) هو: عبد الرحمن بن مُلّ -بلام ثقيلة، والميمُ مثلثةٌ- الكوفي، سكن البصرة. \"مشهور =\n⦗٩٥⦘ = بكنيته، مخضرم، من كبار الثانية، ثقة ثبت عابد\". (٩٥ هـ) وقيل بعدها. ع.\nو\"النهدي\": -بفتح النون، وسكون الهاء، وفي آخرها الدال المهملة- نسبة إلى بني نهد، وهو نهد بن زيد. الأنساب (٥/ ٥٤١)، اللباب (٣/ ٣٣٦)، تهذيب الكمال (١٧/ ٤٢٤ - ٤٣٠)، التقريب (ص ٣٥١).\n(^٥) في (ل) و(م) هنا: (قال).\n(^٦) وفي مسنده المطبوع بلفظ: \"والوتر قبل النوم، وصلاة الضحى\".\n(^٧) وأخرجه البخاري (١١٧٨) في \"التهجد\" باب صلاة الضحى في الحضر (٣/ ٦٨، مع الفتح)، عن مسلم بن إبراهيم، عن شعبة، به، بنحوه.","vol":"6","page":94},{"text":"٢١٦٧ - حدثنا الدارميُّ (^١)، قال: ثنا عبد الصمد بن عبد الوارث، قال: ثنا شعبة، عن أبي التَّيَّاح (^٢)، عن أبي عثمان، عن أبي هريرة قال:\n⦗٩٦⦘ \"أوصاني خليلي [ﷺ] (^٣) بصيام (^٤) ثلاثة أيام من كل شهر، وركعتي الضحى، وأن أوتر قبل أن أنام\" (^٥).\n_________\n(^١) هو: أحمد بن سعيد الدارمي.\n(^٢) هو: يزيد بن حميد الضبَعي -بضم المعجمة، وفتح الموحدة- أبو التَيّاح -بمثناة، ثم تحتانية ثقيلة، وآخره مهملة- البصري، مشهور بكنيته. \"ثقة ثبت\"، (١٢٨ هـ) ع.\nإكمال ابن ماكولا (٧/ ٢٥٤ - التياح) (٥/ ٢٣١ - الضبعي)، تهذيب الكمال (٣٢/ ١٠٩ - ١١٢)، التقريب (ص ٦٠٠).\nوعنده يلتقي المصنف بالإمام مسلم، يرويه مسلم عن شيبان بن فروخ، عن عبد الوارث، عن أبي التياح، به، بنحوه. الكتاب والباب المذكوران (١/ ٤٩٩) برقم (٧٢١).\n(^٣) من (ل) و(م).\n(^٤) في (ل) و(م): (صيام) والمثبت أنسب، يؤيده ما في صحيح مسلم.\n(^٥) وأخرجه البخاري (١٩٨١) في \"الصيام\" باب صيام البيض: ثلاث عشرة، وأربع عشرة، وخمس عشرة (٤/ ٢٦٦، مع الفتح)، عن أبي معمر، عن عبد الوارث، عن أبي التياح، به، بنحوه.","vol":"6","page":95},{"text":"٢١٦٨ - حدثنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكًا (^١) حدثه، ح\nوحدثنا يوسف بن مسلم، قال: ثنا إسحاق بن عيسى (^٢)، قال: أبنا مالك، ح\nوحدثنا الدبري، عن عبد الرزاق (^٣)، عن معمر، ح\nوحدثنا أبو عمر الإمام، قال: ثنا مخلد بن يزيد، قال: ثنا ابن جريج، كلهم عن الزهري (^٤)، عن عروة، عن عائشة قالت: \"ما سبح رسول الله ﷺ\n⦗٩٧⦘ سُبْحَة الضحى (^٥) قط، وإني لأُسبِّحُها وإن كان رسول الله ﷺ لَيَدَع العمل وهو يحب أن يعمل به خشية أن يعمل (^٦) به الناس فيُفرَض (^٧) عليهم\" (^٨) (^٩).\n_________\n(^١) هنا موضع الالتقاء، وراجع التفصيل عند ذكر شيخه \"الزهري\".\nوفي (ل) و(م): (مالك) -بدون النصب-. والحديث في موطأ مالك -رواية يحيى- (١/ ١٥٢ - ١٥٣) بمثله، إلا أن فيه: \"ما رأيت رسول الله ﷺ … \".\n(^٢) هو: ابن الطباع البغدادي.\n(^٣) وهو في مصنفه (٤٨٦٧)، (٣/ ٧٨).\n(^٤) هنا يلتقي المصنف بالإمام مسلم في جميع الطرق، يرويه مسلم عن يحيى بن يحيى، عن =\n⦗٩٧⦘ = مالك، عن ابن شهاب، به، بنحوه. الكتاب والباب المذكوران (١/ ٤٩٧) برقم (٧١٨).\n(^٥) سبحة الضحى: أي: صلاة الضحى.\n(^٦) كذا في (س)، وفي مسلم والموطأ، والبخاري (١١٢٨)، ومسند أحمد (٦/ ١٧٨) وأبي داود (١٢٩٣) (٢/ ٦٤) والنسائي في الكبرى (٤٨٠) (١/ ١٨٠) حيث رواه الجميع من طريق مالك.\nوفي الأصل و(ل) و(م): (بها)، وليس بصحيح لكون المرجع هو (العمل).\n(^٧) كذا في (م)، وأما الأصل و(ل) فلم أتبين مكان النقطتين فيهما، وفي المطبوع، و(س): (فتفرض)، وهو لا يتلائم مع ما قبله [انظر التعليق السابق]، وهو في جميع المصادر المذكورة قبل قليل مثلَ المثبت.\n(^٨) وأخرجه البخاري (١١٢٨)، (٣/ ١٣ - ١٤) باب تحريض النبي ﷺ على قيام الليل والنوافل من غير إيجاب، عن عبد الله بن يوسف، عن مالك، به، بمثله، إلا أن جملة: \"ما سبّح … \" مؤخرة فيه عن جملة: \"وإن كان. . . ليدع\".\nوأخرجه أيضًا -مختصرًا- (١١٧٧) في \"التهجد\" باب من لم يصل الضحى، ورآه واسعًا، (٣/ ٦٧، مع الفتح)، عن آدم، عن ابن أبي ذئب، عن الزهري، به، بنحوه.\n(^٩) في (ح / ٢١٦٩، ٢١٧٠، ٢١٧١) الآتية عن عائشة -رضي الله تعالى عنها- لما سئلتْ: هل كان رسول الله ﷺ يصلي الضحى؟ قالت: \"نعم، أربع ركعات، ويزيد ما شاء الله\".\nوسيأتي في (ح / ٢١٧٢) أنها سئلت: هل كان رسول الله ﷺ يصلي الضحى؟ =\n⦗٩٨⦘ = قالت: \"لا، إلا أن يجيء من مغيبه\".\nففي حديث الباب [ح / ٢١٦٨] نفيٌ منها مطلقًا، وفي (ح / ٢١٦٩) الإثبات مطلقًا، وفي الحديث الأخير (٢١٧٢) تقييد النفي بغير المجيء من مغيبه.\nوقد سلك العلماء في هذه الأحاديث طرقًا مختلفة تتلخص في مسلكين:\nالأول: مسلك الترجيح:\nذهب جماعة إلى ترجيح ما اتفق الشيخان عليه (وهو حديث الباب)، دون ما انفرد به مسلم، وقالوا: إن نفيها يدل على أنها لم تره ﷺ يصلي الضحى في بيتها، وهذا لا يدل على عدم وقوعه، لأن غيرها قد شهده وعَلِمه، فَيُقَدَّمُ قوله على قولها.\nوهذا اختيار الأئمة: ابن خزيمة، وابن عبد البر، وغيرهم -رحمهم الله تعالى-.\nالمسلك الثاني: مسلك الجمع، وقد أتى على وجوه منها:\n١ - المراد من نفيها مطلقًا هو نفي مداومته ﷺ عليها وقولها: \"وإني لأسبحها\" معناه:\nأداوم عليها. وهذا رأي البيهقي -رحمه الله تعالى-.\n٢ - قولها: \"ما سبحها\" معناه: ما رأيته يصليها، والجمع بينه وبين إثباتها المطلق أنها أخبرت في الإنكار عن مشاهدتها، وفي الإثبات عن غيرها. وهذا ما ارتضاه القاضي عياض والنووي وغيرهما -رحمة الله عليهم-.\n٣ - إن نفيها مُنْصَبٌّ على ما ليس له سبب، وأما إثباتها فيرجع إلى فعله ﷺ لهذه الصلاة بسبب، كقدومه من سفر، وفتحه ونحوه.\nوهذا ما ارتضاه الإمام ابن القيم -رحمه الله تعالى- وطرّده في جميع أحاديث الباب.\nوهناك أقوال أخرى ذكرها الحافظ في \"الفتح\"، وراجع صحيح ابن حبان [الإحسان] و(الأوسط) لابن المنذر).\nوالذي أميل إليه هو القول الأول، فليس ببعيد أن يخفى عليها ﵂ =\n⦗٩٩⦘ = صلاته ﷺ في الضحى مطلقًا، أو في غير وقت مجيئه من مغيبه [كما صرح به ابن المنذر]. والله تعالى أعلم بالصواب.\nانظر: صحيح ابن خزيمة (٢/ ٢٣١ - ٢٣٢)، الأوسط لابن المنذر (٥/ ٢٣٨)، صحيح ابن حبان [الإحسان] (٦/ ٢٧٠ - ٢٧١)، السنن الكبرى (٣/ ٤٩)، معرفة السنن والآثار (٤/ ٩٥ - ٩٦) [كلاهما للبيهقي]، التمهيد (٨/ ١٣٥)، الاستذكار (٦/ ١٤٤ - ١٤٥) [كلاهما لابن عبد البر]، شرح مسلم للنووي (٥/ ٢٢٨ - ٢٣٠)، زاد المعاد (١/ ٣٤١ - ٣٦٠)، \"إكمال\" الأُبِّي، مع \"مُكَمل\" السنوسي، (٣/ ٤٠ - ٤١)، فتح الباري (٣/ ٦٨).","vol":"6","page":96},{"text":"<span data-type='title' id=toc-361>[باب] (^١) بيانِ إثباتِ صلاة الضحى من فعل رسول الله ﷺ وأنها ركعتان، وأربع (^٢)، فما فوقها، وبيان الخبر المُبَيِّنِ أن (^٣) النبي ﷺ لم يكن يُدَاومُ عليها</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): (وأربعا) وهو خطأ، وفي (م): (ها) بدل: (فما)، وهو خطأ أيضًا.\n(^٣) في (ل) و(م): (أنه ﵇.","vol":"6","page":100},{"text":"٢١٦٩ - حدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا شعبة (^٢)، عن يزيد -أبي الأزهر- هو (^٣) الضُّبَعي القسَّام الرِّشْك (^٤) -، عن معاذة\n⦗١٠١⦘ العدوية (^٥)، قالت: سألت عائشة: هل كان رسول الله ﷺ يصلي الضحى؟ قالت: \"نعم، أربع ركعات، ويزيد ما شاء الله\" (^٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٥٧١) (ص ٢٢٠).\n(^٢) هنا موضع الالتقاء مع مسلم، رواه عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به. وأحال متنه على حديث عبد الوارث قبله.\nالكتاب والباب المذكوران (١/ ٤٩٧) برقم (٧١٩/ ٧٨/ أ).\n(^٣) في (س): (وهو) وهو أنسب، كلمة (هو) ليست في (ل) و(م).\n(^٤) هو: يزيد بن أبي يزيد البصري، يعرف بالرشك.\nو\"الضُّبَعي\": -بضم الضاد المعحمة، وفتح الباء المنقوطة بواحدة، وفي آخرها العين المهملة- نسبة إلى ضبيعة بن قيس بن ثعلبة. . . نزل أكثرهم البصرة.\nو\"القسام\": -بفتح القاف والسين المهملة المشددة-: نسبة إلى قِسْمة الأشياء، وأهل البصرة يقولون للقسام: \"الرشك\".\nو\"الرِّشك\" -بكسر الراء، وسكون الشين المعجمة، وفي آخرها الكاف- وهو بمعنى =\n⦗١٠١⦘ = \"القسام\" الذي يقسم الدور. الإكمال لابن ماكولا (٥/ ٢٣١ - الضبعي) (١/ ٢٧٩ - القسام)، الأنساب (٤/ ٨ - الضبعي)، (٤/ ٤٩٦ - القسام)، (٣/ ٦٧ - الرشك)، اللباب (٢/ ٢٦٠ - الضبعي)، (٣/ ٣٥ - القسام)، (٢/ ٢٧ - الرشك)، تهذيب الكمال (٣٢/ ٢٨٠ - ٢٨٣)، التقريب (ص ٦٠٦).\n(^٥) هي: معاذة بنت عبد الله العدوية، أم الصهباء البصرية. \"ثقة من الثالثة\" ع. تهذيب الكمال (٣٥/ ٣٠٨ - ٣٠٩)، التقريب (ص ٧٥٣).\nو\"العدوية\" نسبة إلى (عدي) وهم كُثُرٌ. ولم أجد تصريحًا لأحد في موقعها منهم.\nوانظر: الأنساب (٤/ ١٦٧ - ١٦٩)، اللباب (٢/ ٣٢٨ - ٣٣٠).\n(^٦) (ك ١/ ٤٦٥).","vol":"6","page":100},{"text":"٢١٧٠ - حدثنا أبو قلابة، قال: ثنا بِشْرُ بن عمر، ح\n[وحدثنا الصغاني، نا أبو النضر، قالا: أبنا شعبة، عن يزيد الرِّشْك، بمثله] (^١).\n_________\n(^١) ما بين المعقوفتين كله لا يوجد في الأصل و(ط، س)، وأثبته من (ل) و(م).","vol":"6","page":101},{"text":"٢١٧١ - حدثنا الصغاني، قال: ثنا يزيد بن هارون، قال: أبنا همام (^١)، ح\nوحدثنا البَوْسي (^٢) والدَّبَرِيّ، عن\n⦗١٠٢⦘ عبد الرزاق (^٣)، عن معمر، ح\nوحدثنا أبو قلابة، قال: ثنا محمد بن عبد الرحمن العلاف (^٤)، قال: ثنا محمد بن سواء (^٥)، قال: حدثنا سعيدٌ (^٦)، كلُّهم عن قتادة (^٧)، عن معاذة\n⦗١٠٣⦘ العدوية، عن عائشة، \"أن النبي ﷺ كان يصلي الضحى (^٨)، ويزيد ما شاء الله\".\n_________\n(^١) هو: ابن يحيى العوذي.\n(^٢) \"البوسي\": -بفتح الباء الموحدة، والواو الساكنة، ثم السين المهملة في آخرها- نسبة =\n⦗١٠٢⦘ = إلى \"بوس\" وهي قرية بصنعاء اليمن، يقال لها: \"بيت بَوْس\".\nوهو: الحسن بن عبد الأعلى بن إبراهيم بن عبيد الله الأبناوي اليمني الصنعاني، أبو محمد. يروي عن عبد الرزاق وغيره. قال الذهبي: \"وما علمت به بأسًا\". انظر: الأنساب (١/ ٤١٣)، معجم البلدان (١/ ٦٠٢)، تكملة الإكمال (١/ ٤٣٠) (٧١٣)، اللباب (١/ ١٨٣)، السير (١٣/ ٣٥١)، المشتبه (١/ ١٠٠) -كلاهما للذهبي-، توضيح المشتبه (١/ ٦٤٩)، تبصير المنتبه (١/ ١٨٠)، بلغة القاصي والداني (٢٤٩)، (ص ١٣٣).\n(^٣) والحديث في مصنفه (٤٨٥٣) (٣/ ٧٤) وفيه: \"عبد الرزاق ومعمر\"، بالواو، وهذا خطأ.\n(^٤) هو من أهل البصرة، ذكره ابن حبان في الثقات (٩/ ٩٨)، وقال: \"يروي عن محمد بن سواء وأبي عاصم، حدثنا عنه الحسن بن سفيان\".\nو\"العلاف\": -بفتح العين المهملة، وتشديد اللام- هذه النسبة لمن يبيع علف الدواب، أو يجمعه. انظر: الأنساب (٤/ ٢٦١)، اللباب (٢/ ٣٦٦).\n(^٥) هو السدوسي العنبري، أبو الخطاب البصري المكفوف. \"صدوق، رمي بالقدر\" (بضع و١٨٠ سنة هـ). (خ م خد ت س ق). تهذيب الكمال (٢٥/ ٣٢٨ - ٣٣١)، التقريب (ص ٤٨٢).\n(^٦) هو ابن أبي عروبة، وعنده يلتقي المصنف بمسلم، راجع التفصيل عند ذكر قتادة.\n(^٧) هنا يلتقي المصنف -في جميع طرقه- مع الإمام مسلم، يرويه مسلم عن: يحيى بن حبيب الحارثي: حدثنا خالد بن الحارث، عن سعيد، =\n⦗١٠٣⦘ = وعن إسحاق بن إبراهيم وابن بشار، عن معاذ بن هشام، قال: حدثني أبي، كلاهما عن قتادة، به، بنحوه، بزيادة: \"أربعًا\". الكتاب والباب المذكوران (١/ ٤٩٧) برقم (٧١٩/ ٧٩).\n(^٨) كذا في النسخ، وفي مسلم زيادة \"أربعًا\"، وهو الأوفق بسياق الحديث.","vol":"6","page":101},{"text":"٢١٧٢ - حدثنا الدقيقي (^١)، قال: ثنا يزيد بن هارون (^٢)، ح\nوحدثنا الحسن بن عفان، قال: ثنا أبو أسامة، قالا (^٣): ثنا الجُرَيْرِيُّ (^٤)، عن عبد الله بن شقيق، قال: قلت لعائشة: هل كان رسول الله ﷺ يُصَلِّي الضحى؟ قالت: \"لا، إلّا أن يجيء من مَغيبه\".\n⦗١٠٤⦘ روى وكيع عن كهمس عن عبد الله بن شقيق (^٥).\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي.\n(^٢) يزيد بن هارون، وأبو أسامة هو حماد بن أسامة. ممن أخرج لهم مسلم روايتَهم عن الجريري، علمًا بأن يزيد سمع منه بعد اختلاطه، وأما أبو أسامة فلم يذكروه فيمن عُرِفَ سماعه، لا قبل الاختلاط ولا بعده.\nراجع: التقييد والإيضاح (ص ٤٤٧ - ٤٤٨)، الكواكب النيرات (ص ١٨٣ - ١٨٧)، نهاية الاغتباط (ص ١٣٠ - ١٣١).\n(^٣) (قالا) ليست في (ل) و(م).\n(^٤) هو: سعيد بن إياس، وعنده يلتقي المصنف بمسلم، رواه مسلم عن يحيى بن يحيى، عن يزيد ابن زريع، عن الجريري، به، بمثله. الكتاب والباب المذكوران (١/ ٤٩٦)، برقم (٧١٧).\n(^٥) أخرجه ابن أبي شيبة في مصنفه (٧٧٨٦)، (٢/ ١٧٥) وأحمد في المسند (٦/ ٢٠٤)، والترمذي في \"شمائله\" (٢٨٥) -ومن طريقه البغوي في شرح السنة (١٠٠٣)، (٤/ ١٣٧)، عن ابن أبي عمر، وابن خزيمة في \"صحيحه\" (١٢٣٠)، (٢/ ٢٣١ - ٢٣٢) عن سلمة بن جنادة، وكذلك ابن حبان [الإحسان (٢٥٢٦)، (٦/ ٢٦٨)] من طريق عثمان بن أبي شيبة.\nخمستهم [ابنا أبي شيبة، وابن أبي عمر، وأحمد، وسلمة] عن وكيع، به، بنحوه.","vol":"6","page":103},{"text":"٢١٧٣ - حدثنا يوسف بن مُسَلَّم (^١)، قال: ثنا حجاج بن محمد، ح\nوحدثنا السُّلَمِيُّ (^٢)، قال: ثنا عبد الرزاق (^٣)، ح\nوحدثنا يزيد بن سِنَان، وإبراهيم بن مَرْزُوق، وسليمان بن سيف، قالوا: ثنا أبو عاصم (^٤)، قالوا: ثنا ابن جريج، قال: أخبرني ابن شهاب أنّ عبد الرحمن بن عبد الله بن كعب (^٥) حَدَّثه عن أبيه عبد الله بن كعب (^٦)،\n⦗١٠٥⦘ وعن عمه عبيد الله بن كعب (^٧)، عن كعب بن مالك \"أنّ رسول الله ﷺ كان لا يقدم من سفر إلا نهارًا في الضحى، فإذا قدم بدأ بالمسجد فصلى فيه ركعتين، ثم جلس فيه\" (^٨).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم -بتشديد اللام- المصيصي، وشيخه \"حجاج\" هو المصيصي أيضًا.\n(^٢) هو: أحمد بن يوسف الأزدي.\n(^٣) هنا يلتقي المصنف بمسلم، والحديث في مصنفه (٤٨٦٤)، (٣/ ٧٧ - ٧٨).\n(^٤) هنا يلتقي المصنف بمسلم، رواه مسلم عن محمد بن المثنى، عن أبي عاصم، به، بمثله.\nكتاب صلاة المسافرين، باب استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه، (١/ ٤٩٦) برقم (٧١٦).\n(^٥) هو الأنصاري، أبو الخطاب المدني. \"ثقة عالم، من الثالثة\"، (مات في خلافة هشام) (خ م د س). تهذيب الكمال (١٧/ ٢٣٨ - ٢٣٩)، التقريب (ص ٣٤٤).\n(^٦) الأنصاري. \"ثقة، ويقال: له رؤية\"، (٩٧ أو ٩٨ هـ). (خ م د س ق). تهذيب الكمال =\n⦗١٠٥⦘ = (١٥/ ٤٧٣ - ٤٧٥)، التقريب (ص ٣١٩).\n(^٧) هو الأنصاري، \"ثقة من الثالثة\" (خ م د س). تهذيب الكمال (١٩/ ١٤٣ - ١٤٦)، التقريب (ص ٣٧٤).\n(^٨) وأخرجه البخاري (٣٠٨٨) في \"الجهاد\" باب: الصلاة إذا قدم من سفر، (٦/ ٢٢٤، مع الفتح)، عن أبي عاصم، عن ابن جريج، به، بمثله.","vol":"6","page":104},{"text":"<span data-type='title' id=toc-362>[باب] (^١) ذكرِ الأخبارِ التي رُوِيَتْ عن أمِّ هانئ عن النبيِّ ﷺ في صلاة الضحى، وبيان وقْتِها، وأنَّها لم تره صلّاها إلا مرةً واحدة، وأنه صلاها ثماني ركعاتٍ، وصفتُها، وأنَّ القيام والركوع والسجودَ فيها متقارب </span>(^٢)\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): (متقاربة) ويصح باعتبار الجمع.","vol":"6","page":106},{"text":"٢١٧٤ - حدثنا يوسف بن مُسلَّم (^١)، قال: ثنا حجاج، قال: حدثني شعبة، ح\nوحدثنا (^٢) يزيدُ بن عبد الصمد، قال: ثنا آدم، ح\nوحدثنا أبو قِلابة، قال: ثنا بِشْرُ بن عمر -في آخرين- قالوا: ثنا شعبة (^٣)، عن عمرو بن مرة، عن ابنِ أبي ليلى قال: \"ما أخبرني أحدٌ أنه رأى رسول الله ﷺ يصلي الضحى غير أم هانيء، فإنها حَدَّثتْ أنّ النبيَّ ﷺ دخل عليها يوم فتح مكة، فاغتسل (^٤)، وصلّى (^٥)\n⦗١٠٧⦘ ثمان (^٦) كعات، ما رأيتُه صلى صلاةً قط أخفَّ منها، غيرَ أنه يتمُّ الركوعَ والسجودَ\" (^٧).\n_________\n(^١) هو المصيصي، وشيخه: حجاج هو: ابن محمد المصيصي.\n(^٢) في (ل) و(م): (وحدثني).\n(^٣) هنا موضع الالتقاء مع الإمام مسلم، رواه عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به.\nكتاب صلاة المسافرين، باب استحباب صلاة الضحى … (١/ ٤٩٧) برقم (٣٣٦).\n(^٤) \"فاغتسل\" لا توجد في مسلم، وهي موجودة في البخاري.\n(^٥) في (م): (فصلى).\n(^٦) هكذا في جميع النسخ، بإسقاط (ياء) \"ثمان\"، وفي صحيح مسلم والبخاري (١١٧٦) بإثبات الياء منها، وهو الصحيح لغة، لأن (ياء) ثماني تثبت عند الإضافة، كما ثبتت ياء (القاضي)، وإنما تسقط مع التنوين فقط عند الرفع والجر.\nانظر: الصحاح للجوهري (٥/ ٢٠٨٨)، المخصص لابن سيده (٥/ ٩٨) -باب العدد-، القاموس المحيط (ص ٥٢٩ - الثمن).\n(^٧) وأخرجه البخاري (١١٧٦) في \"التهجد\" باب صلاة الضحى في السفر، عن آدم، عن شعبة، به، بمثل سياق المصنف. انظر: صحيحه (٣/ ٦٢، مع الفتح).","vol":"6","page":106},{"text":"٢١٧٥ - حدثنا أبو حاتم الرازي (^١)، ومحمدُ بن إسماعيل (^٢) قالا: حدثنا (^٣) معلّى بن أسد (^٤)، قال: ثنا وهيبُ (^٥) بن خالد، عن جعفر بن محمد (^٦)، عن أبيه (^٧)، عن\n⦗١٠٨⦘ أبي مُرَّةَ (^٨) -مولى عَقِيلٍ- عن أم هانئ، \"أنَّ رسولَ الله ﷺ صلى في بيتها عام الفتح ثمان (^٩) ركعات في ثوب قد خالف بين (^١٠) طرفيه\".\n_________\n(^١) هو الإمام محمد بن إدريس الرازي.\n(^٢) هو الترمذي، أبو إسماعيل.\n(^٣) (ك ١/ ٤٦٦).\n(^٤) هنا موضع الالتقاء مع الإمام مسلم، رواه عن: حجاج بن الشاعر، عن معلى بن أسد، به، بمثله، إلا أن فيه: \"في ثوب واحد\". الكتاب والباب المذكوران (١/ ٤٩٨) برقم (٣٣٦/ ٨٣).\n(^٥) تصحف (وهيب) في (س) إلى: (وهب).\n(^٦) هو المعروف بالصادق.\n(^٧) هو محمد بن علي بن الحسن بن علي بن أبي طالب أبو جعفر الباقر. \"ثقة، فاضل، من =\n⦗١٠٨⦘ = الرابعة\". (بضع و١١٠ هـ) ع. تهذيب الكمال (٢٦/ ١٣٦ - ١٤٢)، التقريب (ص ٤٩٧).\n(^٨) هو: يزيد، مولى عقيل بن أبي طالب، ويقال: مولى أخته أم هانئ. \"مدني، مشهور بكنيته، ثقة، من الثالثة\" ع. تهذيب الكمال (٣٢/ ٢٩٠ - ٢٩١)، التقريب (ص ٦٠٦).\nوسيأتي في (ح / ٢١٧٦) بأنه مولى أم هانئ، وراجع التعليق هناك.\n(^٩) كذا في النسخ ومثله في (المعجم الكبير) للطبراني -من طريق معلى نفسه- (٢٤/ ٤٢١) (١٠٢٤)، وفي صحيح مسلم \"ثماني\" -بالياء- وهو الصحيح.\n(^١٠) كلمة (بين) ليست في (س).","vol":"6","page":107},{"text":"٢١٧٦ - حدثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب، أن مالك بن أنس (^١) حدثه، ح\nوحدثنا الصغاني، قال: ثنا عبد الله بن يوسف، عن مالك، عن أبي النضر (^٢) -مولى عمر بن عبيد الله- أنّ أبا مرة -مولى أم هانئ بنت (^٣)\n⦗١٠٩⦘ أبي طالب (^٤) - أخبره، أنه سمع أمَّ هانئ بنتَ أبي طالب تقول: \"ذهبتُ إلى النبي ﷺ (^٥) فوجدتُه يغتسل (^٦)، وفاطمةُ [﵂] (^٧) تستُرُه بثوب، قالتْ: فسلَّمْتُ، قال: من هذه؟ قلتُ: أنا أم هانئ بنت أبي طالب، قال: مرحبًا بأمِّ هانئ، فلما فرغ من غُسْله قام فصلى ثمان (^٨) ركعات مُلْتَحِفًا (^٩) في ثوب واحد، ثم انصرفَ، فقلتُ: يا رسولَ الله، زعم ابنُ أمّي (^١٠) أنه قاتلٌ رجلًا أَجَرْتُه -فلانَ بن هُبَيْرَة (^١١) - فقال رسول الله ﷺ: قد أجَرْنا من أجرتِ يا أمَّ هانئ. فقالت أمُّ هانيء: وذلك ضحى\" (^١٢).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بنحوه.\nالكتاب والباب المذكوران (١/ ٤٩٨) برقم (٣٣٦/ ٨٢).\nولم يرد في (ل) و(م): (ابن أنس)، وفيهما: (مالك) -بدون علامة النصب-، وهذا خطأ في حالة عدم الإضافة.\n(^٢) اسمه: سالم بن أبي أمية.\n(^٣) في (ل) و(م): (ابنت) -بالتاء المطولة- وما هنا أصح إملاءً، وهو موافق لما في الموطأ.\n(^٤) تقدم في (ح / ٢١٧٥) أنه مولى عقيل، وعُرِفَ هنا بأنه مولى أم هانيء، قال الواقدي: \"إنما هو مولى أم هانيء بنت أبي طالب، ولكنه كان يلزم عقيلا فنسب إلى ولايته\"، طبقات ابن سعد (٥/ ١٣٤) وبذلك جزم الحافظ في الفتح (١/ ٥٦٠).\n(^٥) في صحيح مسلم زيادة: \"عام الفتح\" وهو كذلك في الموطأ.\n(^٦) في (م): \"يستغل\"، وهو خطأ فاحش.\n(^٧) من (ل) و(م)، وفي (م): (﵁)!!\n(^٨) كذا في النسخ -بدون الياء-، وفي صحيح مسلم والموطأ بالياء.\n(^٩) يقال: الْتَحَفَ بالثوب: أي: تغطَّى به، وتستَّر.\nتفسير غريب ما في الصحيحين (ص ٣٨٧، ٤٨٦).\n(^١٠) هو علي بن أبي طالب ﵁ -كما صُرح بذلك في رواية مسلم.\n(^١١) اختُلِفَ في تعيينه، وقد فصَّل فيه الحافظُ في \"الفتح\" (١/ ٥٦٠ - ٥٦١)، وتعرض لتعيينه أيضًا النووي في شرحه لمسلم (٥/ ٢٣٢) فراجعهما، ولا داعي لنقل ما قيل فيه هنا.\n(^١٢) وأخرجه البخاري في \"الغسل\" (٢٨٠)، باب التستر في الغسل عند الناس، =\n⦗١١٠⦘ = (١/ ٤٦١، مع الفتح).\nوفي \"الأدب\" (٦١٥٨) باب ما جاء في \"زعموا\" (١٠/ ٥٦٦ - ٥٦٧، مع الفتح)، عن عبد الله بن مسلمة (القعنبي).\nوفي \"الصلاة\" (٣٥٧) باب الصلاة في الثوب الواحد ملتحفًا به، (١/ ٥٥٩ - ٥٦٠، مع الفتح)، عن إسماعيل بن أبي أويس.\nوفي \"الجزية والموادعة\" (٣١٧١) باب أمان النساء وجوارهن، (٦/ ٣١٥، مع الفتح)، عن عبد الله بن يوسف، ثلاثتهم عن مالك، به، بنحوه. وهو في \"الغسل\" مختصر.\nوهو في موطأ مالك -رواية يحيى- (١/ ١٥٢).","vol":"6","page":108},{"text":"٢١٧٧ - أخبرنا محمدُ بن يحيى (^١)، قال: ثنا الربيعُ بن رَوْح (^٢)، ثنا (^٣) محمد بن حرب (^٤)، عن الزُّبيدي (^٥)، عن الزهري (^٦)، قال: أخبرني عبد الله بن\n⦗١١١⦘ عبد الله بن الحارث بن نوفل (^٧)، \"أن أباه عبد الله (^٨) كان يسبِّحُ سُبْحَةَ الضحى لا يَذَرُها، قال عبد الله: قال لي أبي: أما والله (^٩) يا بُنَيَّ (^١٠) لقد (^١١) سألتُ عنها -فأكثرث المسألة أصحابَ- رسول الله ﷺ وأزواجَه (^١٢): هل رأى النبيَّ ﷺ سبَّحها قط؟ فما أخبرني أحدٌ أنه سبَّحها قط غير أن أمّ هانئ [بنت أبي طالب] (^١٣) أخبرتني أنّ النبيَّ ﷺ أتى بعدَ ما ارْتَفَعَ النهارُ يوم الفتح، فأمَرَ (^١٤) بثوب فسُتِرَ عليه، فاغتسَلَ ثم قام فركع ثمان (^١٥) ركعات -لا أدري: أقيامُه فيها أطولُ أم ركوعُه أم\n⦗١١٢⦘ سجودُه؟ - كل ذلك متقاربٌ، فلم أره سبَّحها قبلُ ولا بعدُ\".\nرواه حرملة (^١٦)، عن ابنِ وهب، عن يونس، عن الزهري (^١٧)، بطوله (^١٨)\n_________\n(^١) هو الإمام الذهلي.\n(^٢) هو اللاحوني الحمصي.\n(^٣) في (ل) و(م): (عن) بدل (ثنا).\n(^٤) هو الخولاني الحمصي، الأبرش -بالمعجمة-.\n(^٥) هو: محمد بن الوليد بن عامر الزبيدي، أبو الهذيل الحمصي، القاضي. \"ثقة ثبت، من كبار أصحاب الزهري\" (٦ أو ٧ أو ١٤٩ هـ). (خ م د س ق).\nو\"الزُّبَيدي\": -بضم الزاي، وفتح الباء المنقوطة بواحدة، بعدها ياء معجمة بنقطتين من تحتها، وفي آخرها دال مهملة- نسبة إلى \"زبيد\"، وهي قبيلة قديمة من \"مذجح\"، أصلهم من اليمن … واسم \"زبيد\" هذا: منبه بن صعب بن سعد العشيرة … ويعرف بزبيد الأكبر. الأنساب (٣/ ١٣٠)، اللباب (٢/ ٦٠)، تهذيب الكمال (٢٦/ ٥٨٦ - ٥٩١)، نهاية الأرب (ص ٢٤٨)، التقريب (ص ٥١١).\n(^٦) هنا موضع الالتقاء مع الإمام مسلم، وسيشير المصنف إلى طريق مسلم.\n(^٧) هو الهاشمي، أبو يحيى المدني. \"ثقة\" (٩٩ ص) (خ م د س).\nتهذيب الكمال (١٥/ ١٧٣ - ١٧٦)، التقريب (ص ٣٠٩).\n(^٨) أبو محمد المدني، أمير البصرة، له رؤية، ولأبيه وجده صحبة. مجمع على ثقته. (٧٩ ويقال ٨٤ هـ). ع. الاستيعاب (١٥١٨)، (٣/ ٢١ - ٢٢)، أسد الغابة (٢٨٨٢)، (٣/ ٢٠٨ - ٢٠٩)، تهذيب الكمال (١٤/ ٣٩٦ - ٣٩٩)، الإصابة (٦١٨٤)، (٥/ ٨ - ٩)، التقريب (ص ٢٩٩).\n(^٩) في (م): (أمام الله)!!\n(^١٠) في (ل) و(م): (أيْ بُنَيَّ).\n(^١١) من هنا إلى بداية (ح / ٢١٨٦) ساقط من (ط).\n(^١٢) في (م): (وزواجه)!!.\n(^١٣) من (ل) و(م).\n(^١٤) في (م): (قام)!.\n(^١٥) كذا في النسخ، وفي صحيح مسلم: (ثماني)، راجع التعليق في (ح / ٢١٧٤).\n(^١٦) وصله مسلم هذا الطريق- في الكتاب والباب المذكورين في (ح / ٢١٧٤)، (١/ ٤٩٨) برقم (٣٣٦/ ٨١) بنحوه.\nورواه ابن حبان (١١٨٧)، (٣/ ٤٥٩)، (٢٥٣٨)، (٦/ ٢٧٩) عن الحسن بن قتيبة، والبيهقي في \"الكبرى\" (٣/ ٤٩) من طريق الحسن بن سفيان، كلاهما عن حرملة، به، بنحوه.\nوسياق المصنف أطول من سياق مسلم، وخاصة في بداية الحديث، وهذا من فوائد الاستخراج.\n(^١٧) في (ل) و(م): (ابن شهاب) بدل: (الزهري)، وكلاهما واحد.\n(^١٨) وأخرجه أيضًا النسائي في \"الكبرى\" (١/ ١٨١) عن الذهلي، به، مختصرًا.","vol":"6","page":110},{"text":"<span data-type='title' id=toc-363>باب الترغيبِ في الصلاةِ بالهاجرة (^١)، وعند قُرْبِ الزوال، والدليلِ على أنها أفضلُ من صلاة الضحى </span>(^٢)\n_________\n(^١) الهاجرة: اشتداد الحر نصف النهار. النهاية (٥/ ٢٤٦).\n(^٢) (ك ١/ ٤٦٧).","vol":"6","page":113},{"text":"٢١٧٨ - حدثنا أبو أمية، قال: ثنا سليمانُ بن حرْب، وأبو النعمان (^١)، قالا: ثنا حمادُ بن زيد، عن أيوب (^٢)، عن القاسم الشيباني (^٣)،\n⦗١١٤⦘ \"أنّ زيدَ بن أَرْقَم رأى قومًا جلوسًا إلى قاص (^٤)، فلما طلعتِ الشمسُ قاموا يصلُّون، فقال: لو رأينا (^٥) هؤلاء ونحن في المسجد الأول (^٦) ما صلّوا الآن (^٧)، قال رسولُ الله ﷺ: صلاةُ الأوَّابِيْن (^٨) إذا رَمَضَتِ الفِصَال (^٩) \".\n⦗١١٥⦘ رواه عبد الرحمن بن مهدي وكيع عن هشام عن القاسم [الشَّيْباني] (^١٠).\n_________\n(^١) هو: محمد بن الفَضْل -عارم- السدوسي.\n(^٢) هنا موضع الالتقاء مع الإمام مسلم، رواه عن زهير بن حرْب، وابن نمير، قالا: حدثنا إسماعيل (وهو ابن علية)، عن أيوب، به، بنحوه.\nملاحظة: في \"تحفة الأشراف\" (٣/ ٢٠١) و\"تهذيب الكمال\" (٢٣/ ٤٠١): \"أبو بكر بن أبي شيبة\" بدل \"زهير\"، بينما صرح البيهقي في \"الكبرى\" (٣/ ٤٩)، والبغوي في شرح السنة (٤/ ١٤٥) بأن مسلمًا رواه عن زهير، وهو هكذا في النسخ المطبوعة، ولعل الوهم من المزي، أو كان هكذا في نسخته، والله تعالى أعلم.\nكتاب صلاة المسافرين، باب صلاة الأوابين حين ترمض الفصال، (١/ ٥١٥ - ٥١٦) برقم (٧٤٨).\n(^٣) هو القاسم بن عوف الشيباني الكوفي. \"صدوق يغرب، من الثالثة\". (م س ق) [ليس له عند مسلم إلا هذا الحديث]. تهذيب الكمال (٢٣/ ٣٩٩ - ٤٠١)، التقريب (ص ٤٥١). و\"الشيباني\" -بفتح الشين المعجمة، وسكون الياء المنقوطة باثنتين من تحتها، والباء الموحدة بعدها، وفي آخرها النون- هذه النسبة إلى \"شيبان\" وهي قبيلة معروفة في بكر بن وائل. الأنساب (٣/ ٤٨٢)، اللباب (٢/ ٢١٩).\n(^٤) هو: من يروي للناس أخبار الماضين، ويسرد عليهم القصص.\nالمجموع المغيث (٢/ ٧١٦ - قصص).\n(^٥) هكذا في جميع النسخ المتوفرة (ك، م، ل، س) \"رأينا\" وأنا أشك في صحته لأن المعنى لا يستقيم بذلك، ويحتمل أن يكون (رآنا)، ويكون \"هؤلاء\" فاعل، ومعناه: لو رآنا هؤلاء ونحن في المسجد الأول (وهو قباء) لم يصلوا الآن، وكأنه يشير إلى توجيه النبي ﷺ الوارد في الحديث، والذي كان في مسجد قباء …، كما في الحديث اللاحق.\nوقد أخرجه الطيالسي (٦٨٧) عن هشام، ومن طريقه البيهقي في \"الكبرى\" (٣/ ٤٩)، وأحمد (٤/ ٣٦٧)، من طريق أيوب، بنحو ما عند المصنف، ولكن ليس عندهم هذه الجملة.\n(^٦) هو مسجد قباء -كما سيأتي في الحديث الآتي-.\n(^٧) في المطبوع: (للآن) وهو خطأ.\n(^٨) الأواب هو الكثير الرجوع إلى الله تعالى بالتوبة، وقيل: هو المطيع، وقيل: المسبح.\nتفسير الحميدي (ص ١٢٤)، النهاية (١/ ٧٩)، شرح النووي (٦/ ٣٠).\n(^٩) أي: تحترق الرمضاء -وهو الرمل- بِحَرِّ الشمس، فتبرك الفصالُ -وهي الصغار من أولاد الإبل، جمع \"فصيل\"- من شدة حر الرمل وإحراقها أخفافَها. أي: صلاة الضحى عند ارتفاع النهار وشدة الحر. تفسير غريب ما في الصحيحين (ص ١٢٤)، النهاية (٢/ ٧٩)، (١/ ٢٦٤)، شرح النووي (٦/ ٣٠).\n(^١٠) أما رواية وكيع فأخرجها أحمد في المسند (٤/ ٣٦٦)، والبغوي في \"شرح السنة\" (٤/ ١٤٥)، من طريق أبي بكر بن أبي شيبة، كلاهما (أحمد وابن أبي شيبة)، عن وكيع، بهذا الإسناد مرفوعًا.\nوأخرجها الطبراني في \"الكبير\" (٥١١٣)، (٥/ ٢٠٧) من طريق يحيى الحماني، عن وكيع، موقوفًا على زيد بن أرقم ﵁.\nوأما رواية ابن مهدي فلم أقف عليها.\nوما بين المعقوفتين من (ل) و(م).","vol":"6","page":113},{"text":"٢١٧٩ - حدثنا الصغاني، قال: ثنا عبد الوهاب بن عطاء (^١)، عن سعيد، عن قتادة، عن القاسم الشيباني (^٢)، عن زيد بن أَرْقَم قال: \"دخل نبيُّ الله ﷺ مسجد قباء بعد ما أشْرَقَتِ الشمسُ، فرآهم يصلون، فقال:\n⦗١١٦⦘ إنّ صلاةَ الأوَّابِيْن كانوا يصلونها إذا رَمَضَتِ الفِصَالُ. يقول: إذا سَخَنَتْ\" (^٣).\n_________\n(^١) هو الخفاف، وسعيد هو: ابن أبي عروبة، وعبد الوهاب ممن سمع من ابن أبي عروبة قبل الاختلاط -على الراجح-.\nوهناك روايات تقول بسماعه منه قبل الاختلاط، وفي المدتين كذلك، -راجع: شرح العلل لابن رجب (٢/ ٧٤٤ - ٧٤٧) - ولكنها مرجوحة، انظر كلام أبي داود في ذلك في سؤالات الآجري (٢٦٢) (ص ٢٢٣).\nوقد أخرج مسلم روايته عن ابن أبي عروبة في صحيحه.\nانظر: تهذيب الكمال (١٨/ ٥١١ - ٥١٣)، التقييد والإيضاح (ص ٤٤٩ - ٥٠٠)،\nالكواكب النيرات (ص ١٩٦ - ٢٠٢)، نهاية الاغتباط (ص ١٤٥ - ١٤٧).\n(^٢) هنا موضع الالتقاء.\n(^٣) بهامش الأصل: \"بلغ علي بن محمد بن المهراني قراءة على سيدنا قاضي القضاة -أيده الله- في المجلس الخامس عشر، ولله الحمد والمنة-\".","vol":"6","page":115},{"text":"<span data-type='title' id=toc-364>باب [بيانِ] (^١) فضلِ الصلاةِ بين صلاةِ الفجرِ وبين صلاةِ الظهر على سائر صلواتِ النوافل التي تُصلَّى بالنهار في غير هذا الوقت، والدليل على أنها تَعْدِلُ بصلاة الليل</span>\n_________\n(^١) (بيان) من (ل) و(م).","vol":"6","page":117},{"text":"٢١٨٠ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا ابن وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن السائبِ بن يزيد بن أخت نَمِر، وعبيد الله بن عبد الله (^٢) أخبراه، أنَّ عبد الرحمن بن عبدٍ القاريَّ (^٣) قال: سمعتُ عمرَ بن الخطاب [﵁] (^٤) يقول: قال رسولُ الله ﷺ (^٥): \"من نام\n⦗١١٨⦘ عن حِزْبه (^٦) أو عن شيء منه فيقرأَه ما بين الفجر وصلاة الظهر كُتبَ كأنما قرأه من الليل\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن هارون بن معروف وأبي الطاهر وحرملة، جميعًا عن ابن وهب، به، بنحوه. الكتاب السابق، باب جامع صلاة الليل، ومن نام عنه أو مرض، (١/ ٥١٥) برقم (٧٤٧).\n(^٢) ابن عتبة بن مسعود الهذلي.\n(^٣) \"عبد\" -بغير إضافة- و\"القاري\" -بتشديد الياء، يقال: له رؤية، ويقال: إنه تابعي. (٨٨ هـ) ع. وهو من ولد القارة بن الديش … و\"القاري\" نسبة إليه.\nانظر: الاستيعاب (١٤٤٠)، (٢/ ٣٨١ - ٣٨٢)، الأنساب (٤/ ٤٢٥)، أسد الغابة (٣٣٤٩)، (٣/ ٤٦٦)، اللباب (٣/ ٦ - ٧)، تهذيب الكمال (١٧/ ٢٦٣ - ٢٦٥)، الإصابة (٦٢٣٩)، (٥/ ٣٤ - ٣٥)، التقريب (ص ٣٤٥).\n(^٤) مِنْ (ل) و(م).\n(^٥) في الأصل و(س) والمطبوع: بعد كلمة \"وسلم\": \"يقول\" ولم أثبته لخطئه، وهذا لا يوجد في (ل) و(م).\n(^٦) الحزب ما يجعله على نفسه من قراءة، أو صلاة، كالورد، والحزب: النوبة في ورود الماء. انظر: شرح السنة (٤/ ١١٤)، النهاية (١/ ٣٧٦).","vol":"6","page":117},{"text":"٢١٨١ - حدثنا أبو يوسف الفارسي (^١)، قال: ثنا أحمدُ بن شَبِيْب (^٢) قال: حدثني أبي (^٣)، عن يونس (^٤)، بإسناده مثله (^٥).\n_________\n(^١) هو يعقوب بن سفيان الفسوي.\nو\"الفارسي\": -بفتح الفاء، بعدها الألف، والراء المكسورة، وفي آخرها السين المهملة- هذا الاسم لعدة من المدن الكبيرة … أصلها ودار مملكتها شيراز … ويطلق على جُلّها الآن \"إيران\". المسالك والممالك للإصطخري (ص ٦٧)، أحسن التقاسيم في معرفة الأقاليم (ص ٤٣٠)، الأنساب (٤/ ٣٣٢)، وانظر: معجم البلدان (٤/ ٢٥٦)، المنجد (ص ١٠٠) [الخاص بالأعلام].\nوالحديث في \"المعرفة والتاريخ\" له (٢/ ٤٧٥) عن أبي صالح، عن الليث، عن يونس، به، بنحوه.\n(^٢) هو الحبطي -بفتح المهملة والموحدة- أبو عبد الله البصري.\n(^٣) هو: شبيب بن سعيد التميمي الحبطي البصري، أبو سعيد.\n(^٤) هنا موضع الالتقاء.\n(^٥) هذا الحديث كله ساقط عن (م).","vol":"6","page":118},{"text":"٢١٨٢ - حدنَنا محمد بن عُزَيْزٍ الأَيْلِيُّ (^١) قال: ثنا سَلَامةُ (^٢)، عن\n⦗١١٩⦘ عُقَيْل (^٣)، عن ابن شهاب (^٤)، عن السائب بن يزيد وعبيد الله بن عبد الله أخبراه، أنَّ عبد الرحمن بن عبدٍ القاريَّ قال: سمعتُ عمر [﵁] (^٥)، فذكر مثله (^٦).\n_________\n(^١) أبو عبد الله، مولى بني أمية، ابنُ عم عقيلِ بن خالد، وسلامةَ بن روح.\nو\"عزيز\" بالعين المهملة، وزايين، مصغرًا.\nو\"الأيلي\" نسبة إلى أيلة، وهي بلدة على ساحل بحر القلزم.\n(^٢) هو: ابن روح بن خالد بن عقيل بن خالد القرشي الأموي، أبو خَرْبَقْ -وقيل: =\n⦗١١٩⦘ = أبو روح- الأيلي.\n(^٣) هو ابن خالد الأيلي.\n(^٤) هنا موضع الالتقاء.\n(^٥) من (ل) و(م).\n(^٦) في (م): (مثله).","vol":"6","page":118},{"text":"<span data-type='title' id=toc-365>[باب] (^١) بيانِ إيجاب ركعتين يصلِّيْهما الرجلُ في المسجد إذا أراد الجلوس فيه، والدليلِ على أنه (^٢) ليستا على المارّ فيه، وإيجابِهما فيه على القادم من السفر</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كذا في النسخ، والضمير البارز المتصل في (أنه) هو المعروف عند النحاة بضمير (الشأن). راجع: معجم القواعد العربية (ص ٢٧٨ - ٢٧٩).","vol":"6","page":120},{"text":"٢١٨٣ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا ابنُ وهب، أن مالكًا (^١) حدثه، ح\nوحدثنا الصغاني، قال: ثنا منصور بن (^٢) سلمة (^٣)، قال: ثنا مالك (^٤)، عن عامر بن عبد الله بن الزبير (^٥)، عن عمرو بن سليم الزُّرَقي، عن أبي قتادة، قال: قال رسولُ الله ﷺ: \"إذا دخل أحدكم المسجدَ فليركع ركعتين قبل أن يجلس\" (^٦).\n_________\n(^١) مالك هو موضع الالتقاء، رواه مسلم عن: القعنبي وقتيبةَ بن سعيد ويحيى بن يحيى- ثلاثتهم عن مالك، به، بمثله. كتاب صلاة المسافرين، باب استحباب تحية المسجد بركعتين … (١/ ٤٩٥) برقم (٧١٤).\n(^٢) (ك ١/ ٤٦٨).\n(^٣) هو الخزاعي، البغدادي، وفي (م): (أبو منصور)، وهو خطأ، وكنيته: (أبو سلمة).\n(^٤) (ك ١/ ٤٦٨).\n(^٥) تصحف (الزبير) في (م) إلى: (الزنير) -بالنون-.\n(^٦) وأخرجه البخاري (٤٤٤) في \"الصلاة\" باب: إذا دخل المسحد فليركع ركعتين =\n⦗١٢١⦘ = (١/ ٦٤٠، مع الفتح)، عن عبد الله بن يوسف، عن مالك، به، بمثله.\nوهو في الموطأ -رواية يحيى الليثي- (١/ ١٦٢)، باب انتظار الصلاة والمشي إليها.","vol":"6","page":120},{"text":"٢١٨٤ - حدثنا أحمدُ بن الأزهر (^١)، قال: ثنا مكي (^٢)، قال: ثنا عبد الله بن سعيد بن أبي هندٍ (^٣)، عن عامر بن عبد الله [بن الزبير] (^٤)، عن عمرو بن سليم الزُّرَقي -وكان ذا هيئة- أنه سمع أبا قتادة، بنحوه (^٥).\n_________\n(^١) ابن منيع، أبو الأزهر النيسابوري.\n(^٢) هو: ابن إبراهيم بن بشير التميمي البلخي، أبو السكن. \"ثقة ثبت\" (٢١٥ هـ) ع.\nتهذيب الكمال (٢٨/ ٤٧٦ - ٤٨٢)، التقريب (ص ٥٤٥).\n(^٣) هو الفزاري مولاهم أبو بكر المدني. \"صدوق ربما وهم\" (بضع و١٤٠ هـ) ع.\nتهذيب الكمال (١٥/ ٣٧ - ٤١)، التقريب (ص ٣٠٦).\n(^٤) من (ل) و(م) وهو كذلك، وهو موضع الالتقاء.\n(^٥) وأخرجه البخاري (١١٦٧) في \"التهجد\": باب ما جاء في التطوع مثنى مثنى، (٣/ ٥٨، مع الفتح)، عن المكي -شيخ شيخ المصنف-، به، بمثله.","vol":"6","page":121},{"text":"٢١٨٥ - حدثنا محمدُ بن شاذان الجَوْهَرِيُّ (^١)، قال: ثنا معاويةُ بن عمرو (^٢)، قال: ثنا زائدة (^٣)، قال: ثنا عمرو بن يحيى، قال: ثنا محمدُ بن يحيى بن حبان، ح\n⦗١٢٢⦘ وحدثنا الصغاني، قال: ثنا يحيى بن أبي بكير ومعاويةُ بن عمرو، قالا: حدثنا زائدةُ، عن عمرو بن يحيى المازنيِّ، عن عمرو بن سليم بن خَلْدَة الأنصاري، عن أبي قتادة -صاحبِ النبي ﷺ قال: \"دخلتُ المسجدَ ورسولُ الله ﷺ جالسٌ بين ظهراني (^٤) الناس فجلستُ، فقال رسولُ الله ﷺ: ما منعكَ أن تركَعَ ركعتين قبل أن تجلس؟ قلتُ: يا رسولَ الله رأيتُكَ جالسًا والناس جلوس، قال: فإذا دخل أحدُكم المسجدَ فلا يَجْلِسْ حتى يركَعَ ركعتين\".\n_________\n(^١) ابن يزيد، أبو بكر البغدادي. و\"الجوهري\": -بفتح الجيم والهاء، وبينهما الواو السكنة، وفي آخرها الراء- نسبة إلى بيع الجوهر. الأنساب (٢/ ١٢٥)، اللباب (١/ ٣١٣).\n(^٢) هو الأزدي، أبو عمرو البغدادي، وفي (م): (معاية) وهو تصحيف.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عن حسين بن علي، عن زائدة، به، بمثله. الكتاب والباب المذكوران (١/ ٤٩٥) برقم (٧١٤/ ٧٠).\n(^٤) في الأصل و(س) والمطبوع: (ظهرى) والمثبت من (ل) و(م) وهو الصحيح، وهو كذلك في صحيح مسلم.","vol":"6","page":121},{"text":"٢١٨٦ - حدثنا بَكَّارُ بن قتيبة (^١)، قال: ثنا يعقوب (^٢) بن إسحاق (^٣)، ح\nوحدثنا أبو داود الحراني، قال: ثنا أبو علي الحنفي (^٤)، ح\nوحدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^٥)، قالوا: حدثنا\n⦗١٢٣⦘ شعبة (^٦)، عن محارِبِ بن دثارٍ، قال: سمعتُ جابرَ بن عبد الله قال: \"كُنَّا مع النبيِّ ﷺ في سفر (^٧)، فلما قَدِمْنا المدينةَ أمرني أن أدخلَ المسجدَ، فأصلّي ركعتين\" (^٨).\n⦗١٢٤⦘ وقال بعضُهم: \"قال: اذهبْ إلى المسجدِ فصلِّ ركعتين\".\n_________\n(^١) ابن أسد بن عبيد الله بن بشر بن الصحابيّ أبي بكرة -بفتح الباء-، الثقفي، البكراوي، البصري، القاضي.\n(^٢) هنا ينتهي السقط في (ط)، وقد بدأ من (ح / ٢١٧٧).\n(^٣) هو الحضرمي مولاهم أبو محمد المقريء، النحوي. \"صدوق\" (٢٠٥ هـ). (م د تم س ق). تهذيب الكمال (٣٢/ ٣١٤ - ٣١٧)، التقريب (ص ٦٠٧).\n(^٤) هو عبيد الله بن عبد المجيد الحنفي، أبو علي البصري.\n(^٥) هو الطيالسي، والحديث في مسنده (١٧٢٧) (ص ٢٣٩).\n(^٦) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن معاذ، عن أبيه، عن شعبة، به، بنحوه، وفيه قصة شراء البعير.\nكتاب صلاة المسافرين، باب استحباب ركعتين في المسجد لمن قدم من سفر أول قدومه، (١/ ٤٩٦) برقم (٧١٥/ ٨٢).\n(^٧) في الحديث اللاحق بلفظ \"في غزاة\" قال الحافظ في \"الفتح\" (٤/ ٣٧٥): \"ويقال إن الغزوة التي كان فيها هي غزوة ذات الرقاع\".\n(^٨) وأخرجه البخاري في \"الهبة\" (٢٦٠٤) باب الهبة المقبوضة وغير المقبوضة … (٥/ ٢٦٦، مع الفتح)، عن محمد بن بشار، عن غندر.\nوفي \"الجهاد والسير\" (٣٠٨٧) باب الصلاة إذا قدم من سفر، (٦/ ٢٢٣، مع الفتح)، عن سليمان بن حرْب؛ وفيه (٣٠٨٩) باب الطعام عند القدوم (٦/ ٢٢٤، مع الفتح)، عن محمد (وهو ابن سلام)، عن وكيع؛ وفيه (٣٠٩٠) في نفس الباب، عن أبي الوليد؛ أربعتهم عن شعبة.\nوفي \"الصلاة\" (٤٤٣) باب الصلاة إذا قدم من سفر، (١/ ٦٣٩، مع الفتح).\nوفي \"الاستقراض\" (٢٣٩٤) باب حسن القضاء، (٥/ ٧٢، مع الفتح)، عن خلاد بن يحيى.\nوفي \"الهبة\" (٢٦٠٣) باب الهبة المقبوضة وغير المقبوضة .. (٥/ ٢٦٦، مع الفتح)، عن ثابت بن محمد، كلاهما (خلاد وثابت) عن مسعر، كلاهما (شعبة ومسعر) عن محارب بن دثار، به، بنحوه، بألفاظ مختلفة. وفي حديث مسعر أنه أتاه في المسجد.","vol":"6","page":122},{"text":"٢١٨٧ - حدثنا عليُّ بن عثمان (^١)، قال: ثنا بكرُ بن خلف (^٢) قال: ثنا عبد الوهاب (^٣)، ثنا عبيد الله (^٤)، عن وهبِ بن كَيْسان (^٥)، عن جابر قال: \"خرجتُ مع النبيِّ ﷺ في غزاة … \". وذكر الحديث.\n⦗١٢٥⦘ قال: \"فقَدِمْنَا، قال: وجئتُ المسجدَ، فقال لي النبيُّ ﷺ: الآن حين (^٦) قدمت\"؟ قلتُ: نعم، قال: فَدَعْ جَمَلكَ وادْخُلْ فصلِّ ركعتين\" (^٧).\n_________\n(^١) ابن محمد بن سعيد النفيلي -بنون وفاء، مصغر- الحراني. (٢٧٢ هـ) (س). وثقه النسائي، وقال في موضع آخر: \"صالح لا بأس به\". وذكره ابن حبان في \"الثقات\"، ووثقه مسلمة. وقال الذهبي: \"صدوق\"، وقال الحافظ: \"لا بأس به\". انظر: الثقات لابن حبان (٨/ ٤٧٦)، المعجم المشتمل (٦٤١) (ص ١٩٤)، تهذيب الكمال (٢١/ ٦٧ - ٦٩)، الكاشف (٢/ ٤٤)، تهذيب التهذيب (٧/ ٣١٨)، التقريب (ص ٤٠٣).\n(^٢) هو البصري -ختن المقريء- أبو بشر. \"صدوق\" (بعد سنة ٢٤٠ هـ) (خت د ق).\nتهذيب الكمال (٤/ ٢٠٥ - ٢٠٨)، التقريب (ص ١٢٦).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى: حدثنا عبد الوهاب (يعني: الثقفي)، به، بنحوه، بأطول مما عند المصنف. الكتاب والباب المذكوران (١/ ٤٩٦)، برقم (٧١٥/ ٧٣).\nو\"عبد الوهاب\" هذا هو: ابن عبد المجيد بن الصلت الثقفي، أبو محمد البصري. ع.\n(١٩٤ هـ). \"ثقة تغير قبل موته بثلاث سنين، ولكن لم يضر تغيُّرُه حديثَه، فإنه ما حدَّث بحديث في زمن التغير، ولم يُخَرِّجْ لبكر بن خلف عنه أحدٌ من الشيخين.\n(^٤) هو ابن عمر بن حفص العمري.\n(^٥) هو القرشي مولاهم أبو نعيم المدني، المعلّم. \"ثقة\" (١٢٧ هـ) ع. تهذيب الكمال (٣١/ ١٣٧ - ١٣٩)، التقريب (ص ٥٨٥).\n(^٦) كذا في النسخ، وهو موافق لما في صحيح مسلم، وصحيح ابن حبان (٧١٤٣)، (١٦/ ٩٢ - ٩٣)؛ حيث رواه من طريق محمد بن بشار، عن عبد الوهاب، به. وعند البخاري بدون لفظة \"ين\"، والحين هو الوقت، ولعل معناه: الآن وقت قدومك؟\nانظر: غريب الخطابي (٣/ ٤٢)، النهاية (١/ ٤٧٠)، اللسان (١٣/ ١٣٥ - حين).\n(^٧) وأخرجه البخاري في \"البيوع\" (٢٠٩٧) باب شراء الدواب والحمير، (٤/ ٣٧٥، مع الفتح)، عن محمد بن بشار، عن عبد الوهاب، به، بنحوه، مطولًا.","vol":"6","page":124},{"text":"<span data-type='title' id=toc-366>[باب] (^١) بيانِ فضلِ الركعتين قبلَ صلاةِ الفجْرِ</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":126},{"text":"٢١٨٨ - حدثنا هارونُ بن داود (^١) البَزِيْعي، قال: ثنا أبو أسامة (^٢)، قال: حدثني سعيدُ بن أبي عروبة، عن قتادة (^٣) (^٤) عن زُرَارةَ بن أوفى، عن سعد بن هشام، عن عائشةَ قالتْ: قال النبيُّ ﷺ: \"ركعتا (^٥) الفجر خيرٌ من\n⦗١٢٧⦘ الدنيا وما فيها\".\n_________\n(^١) ابن الفضل بن بزيع البزيعي، من أهل البصرة، سكن الثغر. أورده ابن حبان في \"الثقات\" (٩/ ٢٤١) وقال: \"يروي عن أبي عاصم، والبصريين. حدثنا عنه عمر بن سعيد بن سِنَان\". و\"البزيعي\" -بفتح الموحدة، وكسر الزاي، وسكون المثناة تحت- نسبة إلى جده المذكور. الأنساب (١/ ٣٤٤ - ٣٤٥)، اللباب (١/ ١٤٩)، توضيح المشتبه (١/ ٤٩٠).\nوتصحف (البزيعي) في (م) إلى: (الزبعي).\n(^٢) هو: حماد بن أسامة الكوفي، ولم أجد نصًّا في تحديد سماعه من سعيد هل هو قبل الاختلاط أو بعده؟ إلا أن في \"شرح العلل\" لابن رجب (٢/ ٧٤٧): \"وزعم أبو أسامة أنه كتب عن سعيد بالكوفة\". وهذا يعني أنه أخذ عنه قبل الاختلاط.\nوانظر تعليق محقق \"الكواكب\" (ص ٢٠٨) علمًا بأن أبا أسامة ممن أخرج له مسلم عن ابن أبي عروبة. انظر: التقييد والإيضاح (٤٥١)، فتح المغيث (٣/ ٢٨٢)، تدريب الراوي (٢/ ٣٧٤)، الكواكب (ص ٢٠١)، نهاية الاغتباط (ص ١٤٧).\n(^٣) (ك ١/ ٤٦٩).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن حبيب، عن معتمر، عن أبيه، عن قتادة، به، بنحوه. كتاب صلاة المسافرين، باب استحباب ركعتي سنة الفجر …، (١/ ٥٠٢) برقم (٧٢٥/ ٩٧).\n(^٥) في الأصل و(ط، س): \"ركعتي الفجر\"، وهو خطأ نحويًّا، والمثبت من (ل، م)، وهو الصحيح.","vol":"6","page":126},{"text":"٢١٨٩ - [حدثنا الصغاني، نا عبد الوهاب قال: وسئل سعيدٌ (^١) عما يُذْكَرُ في ركعتي الفجر من الفضل] (^٢) قال: وأُخْبِرْنا (^٣) عن قتادة، عن زُرَارة بن أوفى، عن سعدِ بن هشام، عن عائشةَ، أنَّ رسولَ الله ﷺ قال: \"هما أحبُّ إليّ من جميع الدنيا\".\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) ما بين المعقوفتين ساقط من الأصل و(ط، س)، وهو مستدرك في حاشية (ط)، والمثبت من (ل، م).\n(^٣) في الأصل و(ط، س): (وأُخْبِرْنا)، وهو مضبوط في الأصل بكسر الباء، كما أنه مشكَّل في (ط) بضم أوله وسكون الخاء، وكسر الباء، وإسكان الراء-، وفي (ل) و(م): (فأخبرنا) وكلاهما متجه، ولكن ما في (ل) و(م) أولى وأوفق بالسياق.","vol":"6","page":127},{"text":"٢١٩٠ - حدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا أبو عوانة (^٢)، عن قتادة، عن زرارَةَ بن أوفى، عن سعدِ بن هشام، عن عائشةَ، أنّ رسولَ الله ﷺ قال في ركعتي الفجر: \"هما أحبُّ إليّ من حمر النعم\" (^٣) (^٤).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٤٩٨)، (ص ٢٠٩، ٢١٠).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن عبيد العنبري: حدثنا أبو عوانة، به، بلفظ: \"ركعتا الفجر خير من الدنيا وما فيها\". الكتاب والباب السابقان (١/ ٥٠١) برقم (٧٢٥).\n(^٣) وأخرجه البيهقي بهذا اللفظ من طريق يونس بن حبيب، به، وأخرجه أحمد في المسند (٦/ ١٤٩ - ١٥٠)، بنحوه.\n(^٤) في الأصل و(ط، س) -في الصلب-: \"آخر الجزء الثامن من أصل سماع شيخنا أبي المظفر السمعاني ﵀\".","vol":"6","page":127},{"text":"<span data-type='title' id=toc-367>[باب] (^١) بيانِ الوقتِ الذي يُصَلِّي فيه الركعتين قبل صلاة الفجر، والدليلِ على أنه يصلي إذا إذا انفجَرَ الفجْرُ إلى أن تقام (^٢) الصلاةُ، وأنهما خفيفتان، ولا صلاةَ بعه الفجر (^٣) إلا هاتان (^٤) الركعتان إلى أن تقام الصلاةُ</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (م): (يقام الصلاة).\n(^٣) في (ل) و(م): (وأنه ليس يصلي بعد انفجار الفجر إلا …) وهذا أوضح.\n(^٤) كذا.","vol":"6","page":128},{"text":"٢١٩١ - حدثنا الدبرِيُّ، قال: ثنا عبد الرزاق (^١)، قال: أبنا مَعْمَرٌ، عن الزهري (^٢)، عن سالم، عن أبيه، قال: أخبرتني حفصةُ، \"أن النبيَّ ﷺ كان إذا طلع الفجر صلى ركعتين خفيفتين\".\nرواه (^٣) ابن عيينة عن الزهري (^٤).\n_________\n(^١) والحديث في مصنفه (٤٧٧١)، (٣/ ٥٦).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن عباد: حدثنا سفيان (وهو ابن عيينة) عن الزهري، به، بلفظ: \"إذا أضاء له الفحر صلى ركعتين\"، بدون لفظة \"خفيفتين\"، وزيادتها من فوائد الاستخراج. كتاب صلاة المسافرين، باب استحباب ركعتي سنة الفجر … (١/ ٥٠٠) برقم (٧٢٣/ ٨٩).\n(^٣) هذه الجملة لا توجد في (ل) و(م).\n(^٤) يشير إلى رواية مسلم المشار إليها عند موضع الالتقاء.","vol":"6","page":128},{"text":"٢١٩٢ - أخبرنا يونس، قال: أبنا ابن وهب أن مالكًا (^١)\n[حدثه]، ح\nوحدثنا أبو الجماهر الحمصي (^٢)، قال: ثنا يحيى بن صالح، قال: ثنا مالك، ح\nوحدثنا الصغاني، قال: ثنا إسحاق بن عيسى (^٣)، قال: ثنا مالك، قالوا -كلهم-: عن نافع، عن ابن عمر، أنَّ حفصة -أمَّ المؤمنين- أخبرته، \"أن رسول الله ﷺ كان إذا سكت المؤذن من الأذان لصلاة الصبح وندا (^٤) الصبح صلى ركعتين خفيفتين\n⦗١٣٠⦘ قبل أن تقام الصلاة\" (^٥).\n_________\n(^١) في (ل) و(م) بعده: \"حدثه\".\nو\"مالك\" هو الملتقى بين المصنف والإمام مسلم، رواه عن يحيى بن يحيى عنه، به، بلفظ: \"وبدا الصبح\". الكتاب والباب السابقان، (١/ ٥٠٠) برقم (٧٢٣).\n(^٢) هو: محمد بن عبد الرحمن، وشيخه \"يحيى\" هو الوحاظي.\n(^٣) هو البغدادي، ابن الطباع.\n(^٤) كذا في جميع النسخ -بالنون، بدون الهمزة-، وفي صحيح مسلم والبخاري (٦١٨) والموطأ -رواية الحدثاني- (١٠٣)، (ص ٩٨)، كذلك نسخة (التمهيد) (١٥/ ٣٠٩)، وكذا عند أحمد في المسند (٦/ ٢٨٤) -عن ابن مهدي- والنسائي في (المجتبى) (٣/ ٢٥٥) و(الكبرى) (١٤٥٤)، (١/ ٤٥٥) -من طريق ابن القاسم- كلهم عن مالك، بلفظ: (بدا) بالباء الموحدة.\nقال الحافظ في \"الفتح\" (٢/ ١٢١): \"وقوله: \"وبدا الصبح\" بغير همز، أي: ظهر، وأغرب الكرماني فصحح أنه بالنون المكسورة، والهمزة بعد المد، وكأنه ظن أنه =\n⦗١٣٠⦘ = معطوف على قوله: \"للصبح\"، فيكون التقدير: واعتكف لنداء الصبح، وليس كذلك فإن الحديث في جميع النسخ من الموطأ والبخاري ومسلم وغيرها بالباء الموحدة المفتوحة، وبعد الدال ألف مقصورة، والواو فيه واو الحال لا واو العطف … \".\nقلت: كذا قال الحافط، والذي في شرح الكرماني هو: \"بدا الصبح\" أي: ظهر، وفي بعضها (ندا) بالنون، وهو الأصح\" وليس فيه أنه ضبطه بالهمزة والمد.\nانظر: صحيح البخاري بشرح الكرماني (٥/ ١٨ - ١٩).\nهذا، ولم ترد هذه الجملة -على الوجهين- في رواية يحيى (١/ ١٢٧)، وأما رواية الشيباني فلفظة: \"بدأ\" -بالموحدة والهمزة- (٢٤٤)، (ص ٩٢) و(١/ ٦٣٨) - مع \"التعليق الممجد\"، ومثله في سنن الدارمي (١٤٦٦)، (١/ ٣٥٨)، من رواية خالد بن مخلد، عن مالك، به. وأما لفظ رواية أبي مصعب (٣١٧) (١/ ١٢٤): \"وأراد\". والذي يظهر لي أن الصحيح ما في صحيح مسلم وغيره، وغير بعيد منه في الصحة -معنى- (بدأ) ويتلوه ما عند المصنف. على أنني لم أجد له محملًا لغويًّا سائغًا، والذي يفهم من كلام الكرماني أنه بمعنى: ظهر، وأما الوجه الأخير فلا وجه فيه للصحة. والله تعالى أعلم.\n(^٥) وأخرجه البخاري في \"الأذان\" (٦١٨) باب الأذان بعد الفجر، (٢/ ١٢٠، مع الفتح)، عن عبد الله بن يوسف، عن مالك، به، بنحوه بلفظ: \"كان إذا اعتكف المؤذن للصبح … \".","vol":"6","page":129},{"text":"٢١٩٣ - حدثنا حماد بن الحسن أبو عبيد الله، قال: ثنا حماد بن مسعدة، عن عبيد الله (^١)، عن نافع، عن ابن عمر، أخبره: أنّ حفصة\n⦗١٣١⦘ حدثته، \"أن النبي ﷺ كان يصلي ركعتين خفيفتين قبل أن تقام الصلاة\" (^٢).\n_________\n(^١) هو ابن عمر العمري، وهو الملتقى بين المصنف ومسلم، رواه الأخير عن زهير بن =\n⦗١٣١⦘ = حرْب، وعبيد الله بن سعيد، قالا: حدثنا يحيى، عن عبيد الله، به، وأحاله مسلم متنه على حديث مالك. الكتاب والباب السابقان (١/ ٥٠٠) برقم (٧٢٣ / …).\n(^٢) وأخرجه البخاري في: التهجد\" (١١٧٣) باب التطوع بعد المكتوبة، (٣/ ٦٠ - ٦١، مع الفتح)، عن مسدد، عن يحيى بن سعيد، عن عبيد الله، به، بنحوه وزاد: \"وكانت ساعة لا أدخل على النبي ﷺ فيها\".","vol":"6","page":130},{"text":"٢١٩٤ - حدثنا عبد السلام بن أبي فروة النصيبي (^١)، قال: ثنا أبو أسامة، قال: ثنا عبيد الله بن عمر (^٢)، بإسناده، مثله.\n_________\n(^١) هو: عبد السلام بن عبيد بن أبي فروة النصيي. اتهمه ابن حبان وغيره بسرقة الحديث، وتقدمت ترجمته.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":131},{"text":"٢١٩٥ - حدثنا الصغاني، قال: ثنا سليمان بن حرْب، قال: ثنا حماد بن زيد، عن أيوب (^١)، عن نافع، عن ابن عمر، قال: حدثتني حفصة، \"أنه كان -يعني: النبي ﷺ (^٢) - إذا أذّن المؤذّن وطلع الفجر\n⦗١٣٢⦘ صلّى (^٣) ركعتين\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب: حدثنا إسماعيل، عن أيوب، به، وأحاله على حديث مالك السابق برقم (٢١٩٣). الكتاب والباب السابقان (١/ ٥٠٠) برقم (٧٢٣ / …).\nوسياق المصنف متْنَ حديث أيوب، وكذلك عبيدِ الله (ح / ٢١٩٤) -بينما لم يسقهما مسلم- من فوائد الاستخراج على مسلم.\n(^٢) (ك ١/ ٤٧٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أحمد بن عبد الله بن الحكم، عن محمد بن جعفر (غندر)، به، بمثله. الكتاب والباب السابقان (١/ ٥٠٠) برقم (٧٢٣/ ٨٨).","vol":"6","page":131},{"text":"٢١٩٦ - حدثنا محمدُ بن إسحاق الصغانيُّ، قال: ثنا يحيى بن معين، قال: ثنا غندر (^١)، عن شعبةَ، عن زيد بن محمد، قال: سمعتُ نافعًا يُحَدِّثُ عن ابن عمر، عن حفصة أنها قالتْ: \"كان رسولُ الله ﷺ إذا طلع الفجْرُ لا يصلي إلا ركعتين خفيفتين\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أحمد بن عبد الله بن الحكم، عن محمد بن جعفر (غندر)، به، بمثله.\nالكتاب والباب السابقان (١/ ٥٠٠) برقم (٧٢٣/ ٨٨).","vol":"6","page":132},{"text":"٢١٩٧ - حدثنا يونس بن حبيب، قثنا (^١) أبو داود (^٢)، قثنا شعبة (^٣)، عن محمد بن عبد الرحمن (^٤)، قال: سمعتُ عَمْرَةَ (^٥) تُحَدِّثُ عن عائشةَ،\n⦗١٣٣⦘ قالتْ: \"كان رسولُ الله ﷺ إذا طلع الفجْرُ صلى ركعتين\".\nقال شعبة: أكبر علمي أنه قال: يُخَفِّفُفُما، أو تخفيفهما (^٦)، قالتْ عائشةُ: \"فأقول: يقرأ فيهما بفاتحة الكتاب\"؟ (^٧).\n_________\n(^١) أي: (قال: حدثنا)، وفي (ل): (نا) وفي (م): (أخبرنا)، وفي (ط): (قال: ثنا).\n(^٢) هو الطيالسي، والحديث في مسنده (١٥٨١)، (ص ٢٢١).\n(^٣) هنا يلتقي المصنف بالإمام مسلم، رواه مسلم عن عبيد الله بن معاذ: حدثنا أبي، حدثنا شعبة، به، بدون ذكر شك شعبة.\nكتاب صلاة المسافرين، باب استحباب ركعتي الفجر (١/ ٥٠١) برقم (٧٢٤/ ٩٣).\n(^٤) ابن سعد بن زرارة الأنصاري. \"ثقة\" (١٢٤ هـ) ع. تهذيب الكمال (٢٥/ ٦٠٩ - ٦١١)، التقريب (ص ٤٩٢).\n(^٥) هي: بنت عبد الرحمن بن سعد بن زرارة الأنصارية، المدنية.\n(^٦) كذا في النسخ، وفي مسند الطيالسي: (شك شعبة في تخفيفهما) وهذا أوضح.\n(^٧) وأخرجه البخاري في \"التهجد\" (١١٦٥)، باب ما يقرأ في ركعتي الفجر، (٣/ ٥٥ - ٥٦، مع الفتح)، عن محمد بن بشار، عن غندر، عن شعبة.\nوعن أحمد بن يونس، عن زهير، عن يحيى بن سعيد (وهو الأنصاري). كلاهما عن محمد بن عبد الرحمن، به، بنحوه، بدون ذكر شك شعبة.","vol":"6","page":132},{"text":"٢١٩٨ - حدثنا أبو داود (^١)، قال: ثنا يزيد بن هارون، ح\nوحدثنا أبو أمية، قال: ثنا جعفر بن عون، قالا: أبنا يحيى بن سعيد (^٢)، عن محمد بن عبد الرحمن، عن عَمْرَةَ، عن عائشة، قالتْ: \"كان النبيُّ ﷺ يُخَفِّفُ الركعتين اللتين قبلَ صلاةِ الصبح حتى إني لأقول: هل قرأ فيهما بأمِّ القرآن؟ أو بفاتحة الكتاب (^٣)؟ \". [معنى حديثهم واحد] (^٤).\n_________\n(^١) هو: سليمان بن سيف الحراني.\n(^٢) هو الأنصاري، وهو الملتقى هنا، رواه مسلم عن محمد بن المثنى، عن عبد الوهاب، عن يحيى بن سعيد، به، بنحوه. الكتاب والباب المذكوران (١/ ٥٠١) برقم (٧٢٤/ ٩٢).\n(^٣) وأخرجه البخاري (١١٦٥).\n(^٤) ما بين المعقوفتين لا يوجد في الأصل، و(ط، س)، وأثبته من (ل) و(م).","vol":"6","page":133},{"text":"٢١٩٩ - حدثنا أحمد بن محمد بن أبي رجاء، قال: ثنا وكيع (^١)، عن هشام بن عروة، عن أبيه، عن عائشةَ قالتْ: \"كان رسول الله (^٢) ﷺ يُخَفِّفُ ركعتي الفجر\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد، عن وكيع، به، وأحاله على حديث عبدة قبله. الكتاب والباب السابقان (١/ ٥٠٠ - ٥٠١) برقم (٧٢٤ / …).\n(^٢) في (ل) و(م): (كان النبي ﷺ).","vol":"6","page":134},{"text":"٢٢٠٠ - حدثنا الحسنُ بن عفان (^١)، قال: ثنا محاضِرٌ، قال: ثنا هشام بن عروة (^٢)، عن أبيه، عن عائشةَ، \"أنَّ النبيَّ ﷺ كان يقضي صلاته بالليل، فإذا أذن بالفجر صلى ركعتين خفيفتين\".\n_________\n(^١) هو الحسن بن علي بن عفان العامري- وشيخه \"محاضر\" هو ابن المورع الكوفيان.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن:\nعمرو الناقد: حدثنا عبدة بن سليمان (واللفظ له).\nوعلي بن حجر: حدثنا علي بن مسهر، ح\nوأبي كريب: حدثنا أبو أسامة، ح\nوأبي بكر وأبي كريب وابن نمير، عن عبد الله بن نمير، ح\nوعمرو الناقد: حدثنا وكيع، كلهم عن هشام، به، بنحوه. الكتاب والباب السابقان (١/ ٥٠٠ - ٥٠١) برقم (٧٢٤).","vol":"6","page":134},{"text":"٢٢٠١ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا بشرُ بن بكر، عن الأوزاعي، عن يحيى بن أبي كثير (^٢)، قال: حدثني أبو سَلَمَةَ، قال: حدثتني\n⦗١٣٥⦘ عائشةُ، \"أنَّ النبي ﷺ كان يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الفجر\" (^٣).\n_________\n(^١) ابن عيسى بن أحمد العسقلاني البلخي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى: حدثنا ابن أبي عدي، عن =\n⦗١٣٥⦘ = هشام، به، بنحوه، بدون لفظة \"خفيفتين\"، وزيادتها من فوائد الاستخراج. الكتاب والباب السابقان (١/ ٥٠١) برقم (٧٢٤/ ٩١).\n(^٣) وأخرجه البخاري في \"الأذان\" (٦١٩) باب الأذان بعد الفجر، (٢/ ١٢٠، مع الفتح)، عن أبي نعيم، عن شيبان، عن يحيى، به، بمثل سياق المصنف بلفظ \"الصبح\".","vol":"6","page":134},{"text":"٢٢٠٢ - حدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا هشام (^٢)، عن يحيى بن أبي كثير، عن أبي سلَمَةَ، عن عائشةَ، \"أنَّ رسول الله ﷺ-كان يصلي ركعتين بين النداء والإقامة من صلاة الفجر\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٤٨٣) (ص ٢٠٨) مطولًا بنحوه.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":135},{"text":"٢٢٠٣ - حدثنا [الحسنُ بن أحمد بن] (^١) محمد بن بكَّار بن بلال\n⦗١٣٦⦘ الدمشقي، قال: ثنا محمدُ بن المبارك (^٢)، قال: ثنا معاويةُ بن سلّام، قال: ثنا يحيى بن أبي كثير (^٣)، بإسناده، مثله.\n_________\n(^١) زيادة صحيحة ليست في جميع النسخ؛ إذ إنَّ محمدَ بن بكَّار توفي سنة ٢١٦ هـ كما في ترجمته [تاريخ أبي زرعة الدمشقي (ص ٣٧٣ - ٣٧٤)، تهذيب الكمال (٢٤/ ٥٢٥)] فأبو عوانة المولود بعد سنة ٢٣٠ هـ لا يمكن أن يدركه، والصحيح: الحسن بن أحمد بن محمد بن بكَّار بن بلال الدمشقي، وهو حفيد محمد بن بكَّار.\nوقد روى عنه أبو عوانة غير حديث منها (ح / ٢٢٩٠، ٢٣١٥، ٢٣٦١) هذا الإسناد سواء، يروي الحسن هذا في الأحاديث الثلاثة عن محمد بن المبارك المذكور هنا، وقد ذكره ابن عساكر في شيوخ الحسن، و(الحسن بن أحمد) هذا قد ترجم له ابن عساكر في تاريخ دمشق (١٣/ ٢١ - ٢٢) ونقل عن أبي عوانة -المصنف- أنه قال فيه: \"قدري، ثقة في الحديث\" توفي سنة ٢٧٥ هـ. وقد رجعتُ لكتاب إتحاف =\n⦗١٣٦⦘ = المهرة للحافظ ابن حجر ج ٦/ ١٦٨/ ب (نسخة مراد مُلّا بخط السخاوي) -لتوثيق هذه المعلومة- فوجدتُ الحافظ يذكر الحديث من رواية الإمام أحمد فقط، دون أن يشير لرواية أبي عوانة هذه، وهي مما يستدرك عليه. وحكم أبي عوانة المتقدّم هو عند الحديث (٦٩٣٥)، وذكره الحافظ في إتحاف المهرة (١٤/ ٣٠٠، ١٧٧٦٠)\n(^٢) هو الصوري، نزيل دمشق القلانسي القرشي. \"ثقة\" (٢١٥ هـ) ع. تهذيب الكمال (٢٦/ ٣٥٢ - ٣٥٥)، التقريب (ص ٥٠٤).\n(^٣) هنا موضع الالتقاء.","vol":"6","page":135},{"text":"<span data-type='title' id=toc-368>باب [بيان] (^١) إباحة الاضطجاع بعد ركعتي الفجر، والحديث بعدهما قبل صلاة المكتوبة (^٢)، وقراءة (^٣) فيهما التي كان يصليهما في بيته، وأن التطوع في البيت، وركعتا (^٤) الفجر في البيت أفضل منه في المسجد</span>\n_________\n(^١) (بيان) من (ل) و(م).\n(^٢) (ك ١/ ٤٧١).\n(^٣) كذا في النسخ، ولعله: \"وقراءته فيهما\" أي: قراءة النبي ﷺ فيهما.\nوالجملة لا تخلو من ركاكة، ومعناها: وقراءته ﷺ في الركعتين اللتين كان يصليهما في بيته، وفي (ح / ٢٢١٢، ٢٢١٣) الآتيين بيان لهذا، أو تكون العبارة (والقراءة).\n(^٤) جملة \"وركعتي الفجر في البيت\" لا توجد في (ل) و(م)، وعلى وجودها فهي من باب ذكر الخاص بعد العام تنويها بذكره.","vol":"6","page":137},{"text":"٢٢٠٤ - حدثنا أبو أمية (^١)، قال: ثنا أبو نعيم قال: ثنا سفيان بن عيينة (^٢)، عن أبي النضر (^٣)، عن أبي سلمة، عن عائشة قالت: \"كان النبي ﷺ يصلي من الليل، فإذا أراد أن يوتر فإن كنت مستيقظة حدثني، وإلا\n⦗١٣٨⦘ اضطجع\" (^٤).\n_________\n(^١) من (ل) و(م) وهو كذلك.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، ونصر بن علي، وابن أبي عمر، جميعًا عن ابن عيينة، به، بلفظ: \"كان النبي وإذا صلى ركعتي الفجر فإن كنت مستيقظة … \". الكتاب والباب السابقان (١/ ٥١١) برقم (٧٤٣).\n(^٣) هو: سالم بن أبي أمية المدني.\n(^٤) أي: قبل أن يوتر، حتى يفصل بين التهجد والوتر بالاضطجاع، ويحتمل أن يكون معناه: اضطجع بعد الوتر، وعلى كلٍّ فأبو نعيم قد خالف بقية أصحاب ابن عيينة، وانظر ما بعده.","vol":"6","page":137},{"text":"٢٢٠٥ - حدثنا (^١) بشر بن موسى (^٢)، قال: ثنا الحميديُّ، قال: ثنا سفيان (^٣)، قال: ثنا أبو النضر، عن أبي سلمة، عن عائشة، قالت: \"كان النبي ﷺ يصلي ركعتي (^٤) الفجر؛ فإن كنتُ مستيقظةً حَدَّثني، وإلا\n⦗١٣٩⦘ اضطجع، حتى يقومَ إلى الصلاة\" (^٥).\n_________\n(^١) موضع هذا الحديث والذي بعده في الأصل و(ط) بعد (ح / ٢٢١١)، وفي (ل) و(م) هنا، وهو المناسب نظرًا للوِحْدة الموضوعية ومنهجِ المؤلف في سياق الطرق، فلذلك مشيت على ترتيب (ل) و(م) هنا.\n(^٢) ابن صالح بن شيخ بن عميرة البغدادي.\n(^٣) هو ابن عيينة، وهو الملتقى.\n(^٤) سبق في الحديث المتقدم (٢٢٠٤) أن اضطجاعه ﷺ كان قبل الوتر أو بعده، على ما سبق بيانه، وهنا أنه كان بعد ركعتي الفجر، وظاهره يخالف ما سبق، وكلاهما لابن عيينة.\nوقد وافق الحميدي عن سفيان في هذا كل من: ابن المديني عند البخاري (١١٦٢)، وبشر بن الحكم -عنده أيضًا- (١١٦١) وأبي بكر بن أبي شيبة، ونصر بن علي، وابن أبي عمر، ثلاثتهم عند مسلم (٧٤٣)، وسعيد بن عبد الرحمن المخزومي عند ابن خزيمة (١١٢٢).\nستتهم عن ابن عيينة، به، بذكر الاضطجاع بعد ركعتي الفجر، وهو الراجح عن ابن عيينة.\nكما أنه هو الراجح عن أبي النضر أيضًا، فقد تابعه في ذلك ابن أبي عتاب، وسيأتي حديثه عند المصنف برقم (٢٢٠٧، ٢٢٠٨). =\n⦗١٣٩⦘ = كما أن أبا سلمة متابعٌ في ذلك، تابعه عروة، وسيأتي حديثه بالأرقام (٢٢١٠، ٢٢١١، ٢٣٥٢، ٢٣٥٣)، وهذا هو المعروف من فعله ﷺ.\nوقد روى عنه ابن عباس ﵄ الاضطجاع بعد الوتر، ولم يذكر بعد ركعتي الفجر، وسيأتي الكلام عليه في (ح / ٢٣٣٤) بإذن الله تعالى.\n(^٥) الحديث في مسند الحميدي (١٧٥)، (١/ ٩٣)، بمثله.\nوأخرجه البخاري في \"التهجد\" (١١٦١) باب من تحدث بعد الركعتين ولم يضطحع، (٣/ ٥٣، مع الفتح)، عن بشر بن الحكم.\nو(١١٦٢) فيه، باب الحديث بعد ركعتي الفحر، (٣/ ٥٤، مع الفتح)، عن علي بن عبد الله (ابن المديني)، كلاهما عن ابن عيينة، به، بنحوه. وفي حديث ابن المديني: \"قلت لسفيان: فإن بعضهم يرويه \"ركعتي الفجر\"، قال سفيان: \"هو ذاك\".","vol":"6","page":138},{"text":"٢٢٠٦ - قال (^١): وثنا الحميدي، قال: ثنا سفيان (^٢) قال: ثنا زيادُ بن سعد (^٣)، عن ابن أبي عتاب (^٤)، عن أبي سلمة، عن عائشة، عن\n⦗١٤٠⦘ النبي ﷺ مثله (^٥).\n_________\n(^١) القائل هو: بشر بن موسى شيخ المصنف في (ح / ٢٢٠٥).\n(^٢) هو ابن عيينة، وهو الملتقى هنا، رواه مسلم عن ابن أبي عمر، عنه، به، وأحاله على ما قبله كما هو هنا. الكتاب والباب السابقان (١/ ٥١١) برقم (٧٤٣ / …).\n(^٣) هو الخراساني، نزيل مكة ثم اليمن.\n(^٤) هو: زيد بن أبي عتاب -بمثناة، وآخره موحدة- ويقال: زيد أبو عتاب الشامي، مولى معاوية أو أختِه أم حبيبة -رضي الله تعالى عنهما- \"ثقة، من الثالثة\". (بخ د س ق) [هكذا عند المزي، وفروع تهذيبه، لم يرمزوا لمسلم، ولعله للاختلاف الحاصل في تسميته، والأولى أنه يرقم له أيضًا ما دام أن الراجح هو أنه زيد]. تهذيب الكمال =\n⦗١٤٠⦘ = (١٠/ ٨٥ - ٨٩)، تهذيب التهذيب (٣/ ٣٦٠ - ٣٦١)، التقريب (ص ٢٢٤).\n(^٥) وهو في مسند الحميدي (١٧٦)، (١/ ٩٣).","vol":"6","page":139},{"text":"٢٢٠٧ - حدثنا (^١) أبو داود الحراني (^٢)، قال: ثنا عليُّ بن المديني، قال: ثنا سفيان (^٣)، قال: حدثني زيادُ بن سعد، عن ابن أبي عتاب، عن أبي سلَمَةَ، عن عائشة، قالت: \"كان النبي ﷺ يصلي الركعتين؛ فإن كنتُ مستيقظةً حدّثني، وإلا وضع جَنْبَه\".\n_________\n(^١) في (ل): (وحدثنا).\n(^٢) هو: سليمان بن سيف الطائي مولاهم.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":140},{"text":"٢٢٠٨ - حدثنا عبيد الكِشْوَرِيُّ (^١) قال: ثنا محمد بن عمار (^٢) [¬*]\n⦗١٤١⦘ السمسار، قال: ثنا ابنُ عيينة (^٣)، عن زياد بن سعد، عن ابن أبي عتاب، عن أبي سلمة، عن عائشة، قالت: \"كان النبي ﷺ يصلي الركعتين (^٤)، فإن كنتُ مستيقظة حدثني، وإلا وضع جنبه\".\n_________\n(^١) هو: عبد الله بن محمد [ويقال: عبيد الله بن محمد] الكشوري، أبو محمد الصنعاني.\nقال الخليلي: \"هو عالم حافظ، له مصنفات\" (٢٨٨ هـ) وقال غيره (٢٨٤ هـ). ونعته الذهبي بـ (المحدث، العالم المصنف).\nوأما (الكشوري) فضبطه الحموي بالكسر، ثم سكون، وفتح الواو، وأما السمعاني -وتبعه ابن الأثير- فقال: بفتح الكاف، وقيل: بالكسر. وهذه النسبة إلى \"كشور\" وهي قرية من قرى صنعاء اليمن. انظر: الأنساب (٥/ ٧٧)، معجم البلدان (٤/ ٥٢٦)، اللباب (٣/ ١٠٠)، السير (١٣/ ٣٤٩ - ٣٥٠)، بلغة القاصي والداني (٣٨٢)، (ص ٢٠٠) [ولم أجده في (الإرشاد) للخليلي].\n(^٢) في صلب الأصل و(ط) \"عمر\" وفي هامش الأصل: \"عمار- صح\"، وهو كذلك في النسخ الأخرى، ولم أقف له على ترجمة.\n(^٣) هنا موضع الالتقاء.\n(^٤) الظاهر أنهما ركعتا الفجر، كذلك في (ح / ٢٢٠٧) السابق، وبذلك يكون ابن أبي عتاب قد تابع أبا النضر -سالم بن أبي أمية المدني- في أن الاضطجاعَ كان بعد ركعتي الفجر، وفيه تقوية لجانب ابن عيينة ومالك فيما ذكرًا عن أبي النضر من الاضطجاع عقب ركعتي الفجر. وراجع التفصيل في (ح / ٢٢٠٥).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: قال محققو الكتاب: في صلب الأصل و(ط) \"عمر\" وفي هامش الأصل: \"عمار- صح\"، وهو كذلك في النسخ الأخرى، ولم أقف له على ترجمة ا. هـ قلت: ما في صلب الأصل و(ط) هو الصواب، وهو أبو عبد الله محمد بن عمر السمسار الصنعاني، أحد رواة مصنف عبد الرزاق، وانظر ترجمته في فتح الباب لابن منذه (ص ٥١٢) (٤٧٣٠)، لسان الميزان (٥/ ٣٢٦) (١٠٧٢)، ووقعت تسميته في سنن الدارقطني (٣٠٦٤) وبغية الطلب لابن العديم (٢/ ٢٢٣) كالتالي: محمد بن عمر بن أبي مسلم، وقال ابن القطان في بيان الوهم (٣/ ٥١٦): ومحمد بن عمر بن أبي مسلم، مجهول الحال، وكذلك عبيد بن محمد. وهو على الصواب في مطبوعة دار المعرفة (٢/ ١٩) (٢١٥٧)، وفات الحافظ ابن حجر عزوه لأبي عوانة في الإتحاف (٢٢٨٩٣)، ولم يستدركه محققو الكتاب.","vol":"6","page":140},{"text":"٢٢٠٩ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا أبو زيد عبد الرحمن بن أبي الغَمْر (^١) عن عبد الرحمن بن القاسم (^٢)، قال: ثنا مالك، عن\n⦗١٤٢⦘ أبي النضر (^٣)، عن أبي سلمة، عن عائشة، قالت: \"كان النبي ﷺ يصلي إحدى عشرة ركعة، ثم يضطجع على شِقِّه الأيمن (^٤)، فإن كنتُ يَقْظانَةً حدّثني حتى يأتيه المؤذنُ فيُؤْذِنه بالصلاة، وذلك بعد طلوع الفجر\".\n_________\n(^١) بغين معجمة مفتوحة، هو المهري، بفتح الميم وسكون الهاء، نسبة إلى قبيلة- واسم أبي الغمر: عمر بن عبد العزيز. وفي \"إكمال\" الأمير: (عمرو بن عبد الرحمن) وهو من أهل مصر، توفي سنة ٢٣٤ هـ.\nذكره ابن حبان في \"الثقات\" (٨/ ٣٨٠). وأورده كل من: ابن أبي حاتم في الجرح والتعديل، والحافظ في \"تبصيره\" و\"تهذيبه\" -تبعًا للكمال- والأمير في (إكماله) ولم يوردوا فيه جرحًا ولا تعديلًا، وقد نُعِتَ بالفقه. وانظر في ضبط نسبته: الجرح والتعديل (٥/ ٢٧٤ - ٢٧٥)، إكمال الأمير (٧/ ١٢٥)، تبصير الحافظ (٣/ ٩٧١)، تهذيب التهذيب (٦/ ٢٢٥)، الأنساب (٥/ ٤١٧)، اللباب (٣/ ٢٧٥).\n(^٢) ابن خالد بن جنادة العتقي -بضم المهملة، وفتح المثناة، بعدها قاف- أبو عبد الله المصري، الفقيه، صاحب مالك. \"ثقة\" (١٩١ هـ) (خ مد س).\nالأنساب (٤/ ١٥١)، تهذيب الكمال (١٧/ ٣٤٤ - ٣٤٧)، التقريب (ص ٣٤٨).\n(^٣) هنا موضع الالتقاء.\n(^٤) ولفظ الحديث عند أبي داود- فيما رواه بشر بن عمر، عن مالك، به: \"كان رسول الله ﷺ إذا قضى صلاته من آخر الليل نظر، فإن كنت مستيقظة حدثني، وإن كنت نائمة أيقظني، وصلى الركعتين، ثم اضطجع حتى يأتيه المؤذن … \".\nولفظ الحديث عند المصنف أقرب إلى سياق من ذكر الاضطجاع بعد الوتر، وعند أبي داود إلى سياق من ذكره بعد ركعتي الفجر، وهذا واضح من صنيع أبي داود في ترجمة الباب.\nوليس من البعيد أن يكون حديث أبي داود مُفَسِّرًا لأجمال لفظ المصنف، وهذا ظاهر من صنيع المؤلف في الترجمة حيث أورد هذا الحديث كذا اللفظ تحت هذه الترجمة.\nوالله تعالى أعلم بالصواب. ولم أقف على الحديث في الموطأ.","vol":"6","page":141},{"text":"٢٢١٠ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا ابن وهب (^١)،\n⦗١٤٣⦘ قال: أخبرني يونسٌ (^٢) وابنُ أبي ذئب، وعمرو بن الحارث، أن ابن شهاب أخبرهم، عن عروة [بن الزبير] (^٣)، عن عائشةَ- زوج النبي ﷺ-قالتْ: \"كان رسول الله ﷺ إذا سكت المؤذِّنُ وتَبَيَّنَ له الفجْرُ قام فركع ركعتين خفيفتين، ثم اضطجع على شقه الأيمن حتى يأتي المؤذِّنُ للإقامة، فيخْرُجَ (^٤) معهم\".\nوبعضُهم يزيد على بعض.\n_________\n(^١) وهنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى، عن ابن وهب، عن عمرو بن الحارث ويونس، كلاهما عن ابن شهاب، به، بنحوه. وساق لفظ حديث عمرو بن الحارث كاملًا، فأحال عليه حديث يونس الأيلي، مع بيان فروق المتن، ولم يذكر حديث ابن أبي ذئب.\nوليس فيه حديث ابن أبي ذئب. كتاب صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل … (١/ ٥٠٨) برقم (٧٣٦/ ١٢٢).\nوأما حديث ابن أبي ذئب فأخرجه أبو داود (١٣٣٦) عن نصر بن عاصم، عن الوليد بن مسلم و(١٣٣٧) عن سليمان بن أبي داود، عن ابن وهب، به، بنحوه. =\n⦗١٤٣⦘ = وراجع تحفة الأشراف (١٢/ ٨٤).\n(^٢) يونس: هو ابر يزيد الأيلي. وابن أبي ذئب هو: محمد بن عبد الرحمن بن المغيرة القرشي. وعمرو بن الحارث هو: المصري، أبو أيوب.\n(^٣) مِنْ (ل) و(م)، وهو كذلك.\n(^٤) جملة: \"فيخرج معهم\" ليست في صحيح مسلم.","vol":"6","page":142},{"text":"٢٢١١ - وحدثنا (^١) الحسنُ بن مُكْرَمَ (^٢)، قال: ثنا عثمان بن عمر (^٣)، قال: أبنا يونس (^٤)، عن الزهري، بنحوه (^٥).\n_________\n(^١) هذا الحديث والذي بعده موضعهما في الأصل و(ط) قبل (ح / ٢٢٠٥)، وقد مشيتُ على ترتيب (ل، م) هنا، وانظر التعليق على حديث / ٢٢٠٥)، ومما يؤيد ذلك أن المصنف أعاد هذا الحديث برقم (٢٣٥٥) وذكره بعد (ح/ ٢٢١٠) هناك أيضًا، حيث كرره برقم (٢٣٥٤).\n(^٢) ابن حسان البغدادي، أبو علي البزار.\n(^٣) ابن فارس العبدي.\n(^٤) هنا موضع الالتقاء.\n(^٥) في (ل): (بإسناده نحوه).","vol":"6","page":143},{"text":"٢٢١٢ - حدثنا أبو أمية، قال: ثنا أبو نُعيم، ح (^١)\nوحدثنا أبو داود السِّجْزِيُّ (^٢)، قال: ثنا أحمد بن يونس (^٣)، قالا: ثنا زهير، قال: قال عثمانُ بن حكيم (^٤)، قال: أخبرني سعيدُ بن يَسار (^٥)، عن عبد الله بن عباس، \"أن كثيرًا ممّا كان يقرأ رسولُ الله ﷺ في ركعتي الفجر: ﴿آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا﴾ (^٦)، هذه الآيةُ في الركعةِ\n⦗١٤٥⦘ الأولى، والركعة الآخرة: ﴿آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾ \" (^٧).\n_________\n(^١) (ك ١/ ٤٧٢).\n(^٢) هو السجستاني، والحديث في سننه (١٢٥٩) في \"الصلاة\" باب: في تخفيفهما (أي: ركعتي الفجر) (٢/ ٤٦).\n(^٣) هو: أحمد بن عبد الله بن يونس الكوفي، وزهير هو: ابن معاوية.\n(^٤) ابن عباد الأنصاري المدني، ثم الكوفي. وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن قتيبة بن سعيد: حدثنا الفزاري (يعني: مروان بن معاوية).\nوعن علي بن خشرم: أخبرنا عيسى بن يونس.\nوعن أبي بكر بن أبي شيبة: حدثنا أبو خالد الأحمر.\nثلاثتهم عن عثمان بن حكيم، به، بنحوه، إلا أن في حديث أبي خالد: \"والتي في آل عمران: ﴿تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾.\nكتاب صلاة المسافرين، باب استحباب ركعتي سنة الفجر … وبيان ما يستحب أن يقرأ فيهما، (١/ ٥٠٢) برقم (٧٢٧/ ٩٩، ١٠٠).\n(^٥) أبو الحباب -بضم المهملة- المدني. \"ثقة، متقن\" (١١٧ هـ وقيل: قبلها بسنة) ع.\nالإكمال لابن ماكولا (٢/ ١٤٠، ١٤٢)، تهذيب الكمال (١١/ ١٢٠ - ١٢٢)، التقريب (ص ٢٤٣).\n(^٦) الآية (١٣٦) من سورة (البقرة).\n(^٧) الآية (٥٢) من سورة (آل عمران).","vol":"6","page":144},{"text":"٢٢١٣ - حدثنا الصغاني وأبو داود السجزي (^١)، قالا: ثنا يحيى بن معين، قال: ثنا مروانُ بن معاوية (^٢)، قال: ثنا يزيد بن كيسان، عن أبي حازم، عن أبي هريرة، \"أنَّ النبيّ ﷺ قرأ في ركعتي الفجر: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ (^٣) و﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ (^٤).\n_________\n(^١) والحديث في سننه في \"الصلاة\" (١٢٥٦) باب في تخفيفهما -أي: ركعتي الفجر- (٢/ ٤٥).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن عباد، وابن أبي عمر، قالا: حدثنا مروان بن معاوية، به، بمثله. الكتاب والباب المذكوران (١/ ٥٠٢) برقم (٧٢٦).\n(^٣) سورة \"الكافرون\"١.\n(^٤) سوة (الإخلاص): ١. والمراد السورتان المذكورتان.","vol":"6","page":145},{"text":"٢٢١٤ - حدثنا الصغاني، قال: ثنا عبد الأعلى بن حماد (^١)، قال: ثناوهيب (^٢)، ح\n⦗١٤٦⦘ وأخبرني أبو عبيد الله الوَرّاق (^٣)، قال: ثنا حبان بن هلال، قال: ثنا وُهَيْب، ح\nوحدثنا محمدُ بن إسماعيل (^٤)، قال: ثنا عفان، قال: ثنا وُهَيْبٌ، عن موسى بن عقبة، عن أبي النضر (^٥)، عن بُسْرِ بن سعيد (^٦)، عن زيد بن ثابت، عن النبي ﷺ قال: \"أفضل صلاة المرء في بيته إلا المكتوبة\" (^٧).\n_________\n(^١) ابن نصر الباهلي مولاهم البصري، أبو يحيى، المعروف بـ (النَّرْسي) -بفتح النون وسكون الراء-.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن حاتم: حدثنا بهز، حدثنا وهيب، به، ولم يسق متنه كاملًا، إحالةً على ما قبله من حديث عبد الله بن سعيد من طريق محمد بن المثنى، عن محمد بن جعفر عنه، به، مطولًا، بنحوه.\nكتاب صلاة المسافرين، باب استحباب صلاة النافلة في بيته، وجوازها في المسجد (١/ ٥٤٠) برقم (٧٨١ - ٢١٤).\n(^٣) هو: حماد بن الحسن بن عبنسة النهشلي البصري.\n(^٤) هو المكي، الصائغ الكبير، أبو جعفر البغدادي- نزيل مكة ..\n(^٥) هو سالم بن أبي أمية المدني.\n(^٦) هو المدني، مولى ابن الحضرمي. \"ثقة جليل\" (١٠٠ هـ) ع.\nتهذيب الكمال (٤/ ٧٢ - ٧٥)، التقريب (ص ١٢٢).\n(^٧) وأخرجه البخاري في \"الأذان\" (٧٣١) باب: صلاة الليل (٢/ ٢٥١، مع الفتح)، عن عبد الأعلى بن حماد؛ وفي \"الاعتصام بالكتاب والسنة\" (٧٢٩٠) باب ما يكره من كثرة السؤال ومن تكلف ما لا يعنيه (١٣/ ٢٧٨، مع الفتح)، عن إسحاق (ابن منصور) عن عفان، كلاهما عن وهيب، عن موسى بن عقبة؛ وفي \"الأدب\"، (٦١١٣) باب ما يجوز من الغضب والشدة لأمر الله تعالى، (١٠/ ٥٣٤، مع الفتح)، عن محمد بن زياد: حدثنا محمد بن جعفر: حدثنا عبد الله بن سعيد، كلاهما عن سالم أبي النضر، به، مطوَّلًا، وسياق الأولين -وخاصة عبد الأعلى- بمثل سياق المصنف.","vol":"6","page":145},{"text":"٢٢١٥ - حدثنا يعقوبُ بن سفيان (^١)، والصغانيُّ، قالا: ثنا مكي بن إبراهيم (^٢)، قال: ثنا عبد الله بن سعيد، عن أبي النضر (^٣)، عن\n⦗١٤٧⦘ بُسْرِ بن سعيد (^٤)، عن زيد بن ثابت، عن النبي ﷺ بمثله، وأطول منه (^٥).\n_________\n(^١) هو الفارسي، أبو يوسف الفسوي الحافظ.\n(^٢) ابن بشير البلخي، أبو السكن.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى: حدثنا محمد بن جعفر، حدثنا =\n⦗١٤٧⦘ = عبد الله بن سعيد، به، بنحو حديث وهيب. الكتاب والباب السابقان (١/ ٥٣٩ - ٥٤٠)، برقم (٧٨١).\n(^٤) تصحف (بسر) في (م) إلى: (بشر).\n(^٥) وأخرجه البخاري في \"الأدب\" (٦١١٣)، باب ما يجوز من الغضب والشدة لأمر الله تعالى، (١٠/ ٥٣٤) عن المكي (تعليقًا بالجزم)، به، مقرونًا بمحمد بن زياد.","vol":"6","page":146},{"text":"٢٢١٦ - ز- حدثنا أبو الأزهر (^١)، قال: ثنا المقرئ (^٢)، قال: ثنا سعيدُ بن أبي أيوب (^٣)، قال: حدثني أبو الأسود (^٤)، عن عروةَ، عن عائشة \"أنّ النبي ﷺ كان إذا صلى ركعتي الفجر اضطجع على شِقّه الأيمن\" (^٥).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) هو: عبد الله بن يزيد المكي، أبو عبد الرحمن المقرئ.\n(^٣) هو الخزاعي مولاهم المصري، أبو يحيى بن مقلاص -بكسر الميم-. \"ثقة ثبت\" (١٦١ هـ) ع. تهذيب الكمال (١٠/ ٣٤٢ - ٣٤٥)، التقريب (ص ٢٣٣).\n(^٤) هو: محمد بن عبد الرحمن بن نوفل الأسدي، أبو الأسود المدني، يتيم عروة. \"ثقة\" (سنة بضع و١٣٠ هـ) ع. تهذيب الكمال (٢٥/ ٦٤٥ - ٦٤٨)، التقريب (ص ٤٩٣).\n(^٥) هذا الحديث من الزوائد، ولم يخرجه مسلم، وقد أخرجه البخاري في \"التهجد\" (١١٦٠) باب الضجعة على الشق الأيمن بعد ركعتي الفجر (٣/ ٥٢، مع الفتح)، عن المقرئ -شيخ شيخ المصنف- هنا، به، بمثله.","vol":"6","page":147},{"text":"<span data-type='title' id=toc-369>[باب] (^١) بيانِ إباحةِ القنوت في صلاة الفجر إذا أراد أن يدعو لأحد، أو يدعو على أحد بَعْد ما يرفع رأسَه من الرُّكوعِ، ويقول: سمع الله في حمِدَه ربَّنا ولك الحمدُ، ثم يدعو شيئًا يسيرًا، والدليلِ على أنه لا يزيدُ فيه على الدعاء الذي يدعو لمن أراد أو (^٢) يدعو عليه، ويسجد، وعلى أنَّ تركَ النبيِّ ﷺ ذلك (^٣) في قنوته (^٤) لعنُ أَحْيَاءٍ (^٥) من العرب، وبيان الخبر المُبِيْحِ له</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ط): (أن يدعو).\n(^٣) في (ط): (من ذلك)، وهو خطأ.\n(^٤) (ك ١/ ٤٧٣).\n(^٥) جمع (حي) وهو الواحد من أحياء العرب. و(الحي): البطن من بطون العرب. انظر: جمهرة اللغة لابن دريد (١/ ٦٥ - ح ي ي)، اللسان (١٤/ ٢١٥ - حيا)، القاموس المحيط (ص ١٦٤٩ - الحي).\nوربما استعمل في أعم من ذلك، انظر: نهاية الأرب (ص ٢٢).","vol":"6","page":148},{"text":"٢٢١٧ - حدثنا يونسُ بن عبد الأعلى، قال: ثنا ابنُ وَهْب (^١)،\n⦗١٤٩⦘ قال: أخبرني يونس، عن ابن شهاب، عن [سعيد] (^٢) بن المسيِّب أخبره وأبو سلمة بن عبد الرحمن، أنهما سمعا أبا هريرة يقول: \"كان رسول الله ﷺ يقول حين يفرغ من صلاة الفجر من الغداة (^٣) ويكبر، ويرفع رأسه من الركوع، ويقول: سمع الله لمن حمده ربنا ولك الحمد، ثم يقول -وهو قائم-: اللهم أَنْجِ الوليدَ بن الوليد (^٤)، وسلَمَةَ بن هشام (^٥) وعياش بن أبي ربيعة (^٦)، والمستضعفين من المؤمنين، اللهم اشْدُدْ\n⦗١٥٠⦘ وطأتَكَ (^٧) على مضر (^٨)، واجعلْها (^٩) عليهم كسني يوسف (^١٠)، اللهم العَنْ لِحْيَان (^١١)، ورِعْلا (^١٢)، وذكوان (^١٣)،\n⦗١٥١⦘ وعُصَيَّةَ (^١٤) -عَصَتِ الله ورسولَه-. ثم بلغنا (^١٥) أنه ترك لما أنزل الله عليه: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ (^١٦) \" الآية.\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي الطاهر، وحرملة بن يحيى، قالا: أخبرنا ابن وهب، به، بمثله، سوى لفظة سيردُ بيانها في محلها.\nكتاب المساجد ومواضع الصلاة، باب استحباب القنوت في جميع الصلاة، إذا نزل بالمسلمين نازلة (١/ ٤٦٦ - ٤٦٧) برقم (٦٧٥).\n(^٢) من (ل) و(م).\n(^٣) في صحيح مسلم: \"من القراءة\".\n(^٤) ابن المغيرة القرشي المخزومي، أخو خالد بن الوليد ﵄ وكان ممن شهد بدرًا مع المشركين، وأُسِرَ وفَدَى نفسه، ثم أسلم، فحُبس بمكة، ثم تواعد هو وسلمة وعياش المذكورون معه، وهربوا من المشركين، فعلم النبي ﷺ بمخرجهم فدعا لهم. ومات الوليد لما قدم على النبي ﷺ. انظر: الثقات (٣/ ٤٣٠)، الاستيعاب (٢٧٥٣)، (٤/ ١١٨)، أسد الغابة (٥٤٧٩)، (٥/ ٤٢٣)، الإصابة ت (٩١٧٢)، (٦/ ٤٨٤)، الفتح (٨/ ٧٤).\n(^٥) ابن المغيرة القرشي المخزومي، وهو ابن عم الذي قبله، وهو أخو أبي جهل، وكان من السابقين إلى الإسلام، واستشهد في خلافة أبي بكر بالشام سنة ١٤ هـ ﵁. انظر: الاستيعاب (١٠٣٧)، (٢/ ٢٠٣)، أسد الغابة (٢١٩٠)، (٢/ ٥٣١)، الإصابة ت (٣٤١٥)، (٣/ ١٣٠).\n(^٦) ابن المغيرة القرشي المخزومي، أبو ربيعة، اسمه: عمرو بن المغيرة. وعياش هو ابن عم الوليد بن الوليد المذكور، كان من السابقين أيضًا، وهاجر الهجرتين، ثم خدعه أبو جهل فرجع إلى مكة فحبسه، ثم فرّ مع رفيقيه المذكورين، مات سنة ١٥ هـ بالشام في =\n⦗١٥٠⦘ = خلافة عمر ﵄ وقيل: قبل ذلك. الاستيعاب (٢٠٣٢)، (٣/ ٣٠١)، أسد الغابة (٤١٤٥)، (٤/ ٣٠٨)، الإصابة (٦١٣٨)، (٤/ ٦٢٣ - ٦٢٤).\n(^٧) الوطأة: هي البأس، أي: خذهم أخذًا شديدًا. تفسير غريب ما في الصحيحين (ص ٢٨٧)، النهاية (٥/ ٢٠٠)، شرح النووي (٥/ ١٧٧).\n(^٨) قبيلة مشهورة من العدنانية، وهم: بنو مضر بن نزار بن معد بن عدنان، وهي التي نسب إليها قريش. انظر: جمهرة النسب لابن الكلبي (ص ٤)، نسب قريش للزبيري (٥، ٦)، جمهرة ابن حزم (ص ١٠)، الأنساب (٥/ ٣١٨) نهاية الأرب (ص ٣٧٧)، معجم قبائل الحجاز (ص ٤٩٤ - ٤٩٥).\n(^٩) في (م): (واجعلهما) وهو خطأ.\n(^١٠) المراد بـ (سني يوسف) هي إلى ذكر الله ﷾ في كتابه، في قصة يوسف، على نبينا وعليه الصلاة والسلام-: ﴿ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ﴾ أي: سبع سنين فيها قحط وجدب. انظر: المجموع المغيث (٢/ ١٤١ - سنة)، النهاية (٢/ ٤١٤ - سنة).\n(^١١) (لحيان) -بكسر اللام [وقيل: بفتحها] وسكون المهملة- هو: ابن هذيل بن مدركة بن إلياس ابن مضر. انظر: جمهرة ابن الكلبي (ص ١٨٨)، الجمهرة لابن حزم (ص ١١، ١٩٦ - ١٩٧، ٤٦٦)، معجم قبائل الحجاز (ص ٤٥٣ - ٤٥٤).\n(^١٢) و(رعل) -بكسر الراء، وسكون المهملة- بطن من بني سُليم، ينسبون إلى رِعْل بن عوف بن مالك بن امرئ القيس بن بُهْئَة بن سليم.\nجمهرة ابن حزم (ص ٢٦٢)، نهاية الأرب (ص ٢٤٤)، سبائك الذهب (ص ١٣١).\n(^١٣) (ذكوان) بطن من بني سُليم أيضًا من العدنانية، ينسبون إلى \"ذكوان بن ثعلبة بن بُهْثة بن سليم. الجمهرة لابن حزم (ص ٢٦٣)، نهاية الأرب (ص ٢٣٧)، سبائك =\n⦗١٥١⦘ = الذهب (ص ١٢٧).\n(^١٤) بنو عُصَيَّة بطن من بني سُليم -أيضًا- من العدنانية، ينسبون إلى: عُصَيّة بن خفاف بن ندبة بن بُهْثة بن سليم. مختلف القبائل ومؤتلفها لأبي جعفر محمد بن حبيب (ص ٨)، جمهرة ابن حزم (ص ٢٦١)، نهاية الأرب (ص ٣٢٩)، سبائك الذهب (ص ١٣١)، معجم قبائل الحجاز (ص ٣٣١ - ٣٣٢).\n(^١٥) وفي رواية البخاري (٤٥٦٠) بلفظ: (حتى أنزل الله ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية.\nوقد استشكل الحافظ هذا، بأن قصة رعل وذكوان كانت بَعْدَ أحد، ونزول ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ كان في قصة أحد، فكيف يتأخر السبب عن النزول؟ وقال: \"ثم ظهر لي علة الخبر -يقصد رواية البخاري-، وأن قوله \"حتى أنزل الله\" منقطع من رواية الزهري عمن بلغه، بَيَّنَ ذلك مسلم في رواية يونس المذكورة، فقال هنا: قال -يعني: الزهري-: (ثم بلغنا أنه ترك ذلك لما نزلت …)، وهذا البلاغ لا يصح لما ذكرته\". وراجع للتفصيل: فتح الباري (٨/ ٧٥) (٧/ ٤٢٤).\nوكلامه المذكور متجه، والله تعالى أعلم.\n(^١٦) سورة \"آل عمران \": ١٢٨.","vol":"6","page":148},{"text":"٢٢١٨ - حدثنا عباس الدُّورِيُّ، قال: ثنا نُوحُ بن يزيد المؤدّب (^١)، قال: ثنا إبراهيم بن سعد، عن ابن شهاب (^٢)، أن سعيد بن المسيب، وأبا\n⦗١٥٢⦘ سلَمَة أخبراه، أن أبا هريرة أخبرهما، أنَّ رسولَ الله ﷺ: \"كان إذا أراد أن يدعو لأحد [أو] (^٣) يدعو على أحد قنت قبل (^٤) الركوع، -وربما قال: إذا قال \"سمع الله لمن حمده، ربنا ولك الحمد\"-: \"اللهم أنج\" إلى قوله: \"كسني يوسف\" (^٥).\n_________\n(^١) هو: نوح بن يزيد بن سيار البغدادي، أبو محمد المؤدب. \"ثقة، من العاشرة\" (د).\nتهذيب الكمال (٣٠/ ٦٣ - ٦٤)، التقريب (ص ٥٦٧).\n(^٢) هنا موضع الالتقاء.\n(^٣) (أو) ليست في الأصل و(ط، س)، أثبتها من (ل) و(م)، وهي موجودة في صحيح البخاري أيضًا (٤٥٦٠) من رواية إبراهيم بن سعد نفسه.\n(^٤) وفي البخاري (٤٥٦٠) من رواية موسى بن إسماعيل، عن إبراهيم نفسه، بلفظ: \"بعد الركوع\"، وأورده المزي في \"التحفة\" (١٠/ ٧) بلفظ \"قبل\" كما هو عند المصنف، والصحيح هو ما عند البخاري، ويؤيده قوله: (وربما قال: إذا قال: \"سمع الله لمن حمده، ربنا ولك الحمد)، وهو كذلك في (ح / ٢٢١٧) السابق، و(ح / ٢٢٢٠) اللاحق، ويشهد له -صراحةً- حديث أنس الآتي (٢٢٢٤).\n(^٥) وأخرجه البخاري في \"التفسير\" (٤٥٦٠) باب: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾، (٨/ ٧٤، الفتح)، عن موسى بن إسماعيل، حدثنا إبراهيم بن سعد، حدثنا ابن شهاب، به، بنحوه.","vol":"6","page":151},{"text":"٢٢١٩ - حدثنا عباسٌ الدُّوْرِيُّ، قال: ثنا شبابةُ بن سوار، قال: ثنا إبراهيم بن سعد، عن الزهري (^١)، بنحوه.\n_________\n(^١) هنا موضع الالتقاء.","vol":"6","page":152},{"text":"٢٢٢٠ - حدثنا يعقوبُ بن سفيان وأبو أمية، قالا: ثنا أبو اليمان (^١)، قال: ثنا (^٢) شعيبٌ،\n⦗١٥٣⦘ عن الزهري (^٣)، قال: أخبرني سعيدٌ وأبو سلَمَةَ أنَّ أبا هريرة كان يُحَدِّثُ: \"أنّ النبيَّ ﷺ كان يدعو في الصلاة -حين يقول \"سمع الله لمن حمده ربنا ولك الحمد\" ثم يقول -وهو قائم، قبل أن يسجد-: \"اللهم أَنْجِ الوليد بن الوليد -إلى قوله: \"سنينا (^٤) كسني يوسف\"- ثم يقول: \"الله أكبر\"، وضاحيةُ (^٥) مُضَرَ يومئذ مخالفون لرسول الله ﷺ.\n_________\n(^١) هو الحكم بن نافع البهراني.\n(^٢) كذا في الأصل و(ط، ل، س)، وفي (م): \"أخبرنا\"، وهو الأنسب لما يقال أن غالب =\n⦗١٥٣⦘ = رواية أبي اليمان عن شعيب بالإجازة، على أن أبا اليمان قال للإمام أحمد -لما سأله: كيف سمعت الكتب من شعيب؟ - قال: \"قرأت عليه بعضه، وبعضه قرأه علي، وبعضه أجاز لي، وبعضه مناولة\"، فقال في كله: أخبرنا شعيب.\nهذا، ومن الصعوبة الاعتماد على النسخة المصريه (م) في تحديد صيغ التحديث؛ لكثرة التصحيف والسقط بها، إضافة إلى أنها على العكس -غالبًا- فيما يختص بهذه الصيغة بالخصوص، فكلما ورد (حدثنا) أو رَمْزُه في النسخ الأخرى، كان في هذه النسخة: (أخبرنا) أو رمْزُه.\n(^٣) هنا موضع الالتقاء.\n(^٤) كلمة (سنينا) ليست في (م).\n(^٥) أي: أهل البادية منهم، وجمع الضاحية: ضواحٍ. النهاية (٣/ ٧٨ - ضحا).\nكل ما برز وظهر فقد ضَحَى.\nغريب ابن الجوزي (٢/ ٧) وانظر: غريب الخطابي (١/ ٣٣٦).","vol":"6","page":152},{"text":"٢٢٢١ - حدثنا ابن الجنيد (^١) وعباس، والصغاني، قالوا: ثنا شاذان (^٢)،\n⦗١٥٤⦘ قال: ثنا شعبةُ، عن قتادة، عن أنس بن مالك (^٣): \"أن النبي ﷺ قَنَتَ شهرًا يَلْعَنُ رِعْلًا وذكوانَ، وعُصَيَّةَ- عصت الله ورسوله\" (^٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أبو جعفر الدقاق، وعباس: هو الدوري.\n(^٢) هو: الأسود بن عامر الشامي، نزيل بغداد، يكنى أبا عبد الرحمن، ويلقب \"شاذان\".\n\"ثقة\" (أول سنة ٢٠٨ هـ) ع. كشف النقاب (٨٥٨)، (ص ١٠٦)، تهذيب الكمال =\n⦗١٥٤⦘ = (٣/ ٢٢٦ - ٢٢٨)، نزهة الألباب (١٦١٤)، (١/ ٣٨٩)، التقريب (ص ١١١).\nوهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن عمرو الناقد، عنه، به، بنحوه، بلفظ: \"عصوا الله ورسوله\".\nكتاب المساجد ومواضع الصلاة، باب استحباب القنوت في جميع الصلاة … (١/ ٤٦٩) برقم (٦٧٧/ ٣٠٣).\n(^٣) (ابن مالك) لم يرد في (ل) و(م).\n(^٤) (ك ١/ ٤٧٤).","vol":"6","page":153},{"text":"٢٢٢٢ - حدثنا يونس بن جيب (^١)، وعمار [بنُ رجاء (^٢)]، قالا: ثنا أبو داود (^٣)، عن شعبة (^٤)، بمثله إلا أن عمارًا قال في حديثه: \"على رِعْلٍ وذكوان، ولحيان\".\nوكذا رواه الدستوائي، عن قتادة، \"ولحيان\" فيه (^٥).\n_________\n(^١) ابن عبد القاهر الأصبهاني.\n(^٢) من (ل) و(م).\n(^٣) هو الطيالسي، والحديث في مسنده برقم (١٩٨٩) (ص ٢٦٧).\n(^٤) هنا موضع الالتقاء.\n(^٥) يريد المصنف -والله أعلم- أن هشامًا رواه عن قتادة، وذكر فيه \"لحيان\" كما ذكره شعبة.\nهذا، وقد أخرجه البخاري في \"المغازي\" (٤٠٨٩) باب غزوة الرجيع … (٧/ ٤٤٥، مع الفتح)، من طريق مسلم بن إبراهيم، ومسلم (٦٧٧/ ٣٠٤). في الكتاب والباب المذكورين من طريق عبد الرحمن بن مهدي، والنسائي (٢/ ٢٠٣) باب \"اللعن في =\n⦗١٥٥⦘ = القنوت\"، عن أبي داود، وباب \"ترك القنوت\" (٢/ ٢٠٣ - ٢٠٤) عن معاذ بن هشام، وأحمد في المسند (٣/ ١٨٠) عن وكيع، وفي (٣/ ٢١٧) عن أبي قطن، وفي (٣/ ٢٦١)، والطحاوي في \"شرح المعاني\" (١/ ٢٤٥) من طريق أبي نعيم، وابن ماجه (١٢٤٣) في \"الصلاة\" باب ما جاء في القنوت في صلاة الفجر، (١/ ٣٩٤) عن يزيد بن زريع، وابن حبان في صحيحه (١٩٨٢، ١٩٨٥) \"الإحسان\" (٥/ ٣٢٠، ٣٢٣) من طريق يحيى بن سعيد القطان.\nتسعتهم عن هشام الدستوائي، به، بألفاظ متقاربة، ولفظ مسلم: \"أن رسول الله ﷺ قنت شهرًا، يدعو على أحياء من العرب، ثم تركه\"، وعند البخاري وغيره \"بعد الركوع\".\nوليس في حديث هشام -على ما رواه عنه التسعة المذكورون- ذكر لأي حي بعينه، لا لـ (لِحْيان) ولا لغيره، فلعل هناك طرقا أخرى أشار إليها المصنف، وإلا ففي كلامه ما فيه. والله تعالى أعلم بالصواب.","vol":"6","page":154},{"text":"٢٢٢٣ - حدثنا ابن الجنيد وعباس الدُّوْرِيُّ، قالا: ثنا شاذان (^١)، قال: ثنا شعبة، عن موسى بن أنس (^٢)، عن أنس بن مالك (^٣) \"أنَّ النبي ﷺ قنت شهرًا يدعو على رِعْل وذكوان عصوا الله ورسوله\".\n_________\n(^١) في (ل) و(م): (الأسود بن عامر) وهذا اسم شاذان -كما سبق-، وهو موضع الالتقاء.\n(^٢) ابن مالك الأنصاري، قاضي البصرة. \"ثقة من الرابعة\" ع. تهذيب الكمال (٢٩/ ٣١ - ٣٠)، التقريب (ص ٥٤٩).\n(^٣) جملة (عن أنس بن مالك) ليست في (م).","vol":"6","page":155},{"text":"٢٢٢٤ - حدثنا الصغاني، قال: ثنا أبو النعمان (^١)، قال: ثنا\n⦗١٥٦⦘ حمادُ بن زيد، عن أيوب (^٢)، عن محمد بن سيرين، قال: كنا عند أنسِ بن مالك، فقيل (^٣): \"هل قنت رسولُ الله (^٤) ﷺ في صلاة الصبح\"؟ قال: نعم، قال: قلت: سَلْه قبل الركوع أو بعد الركوع؟ قال: \"بعد الركوع\" (^٥) (^٦).\n_________\n(^١) هو: محمد بن الفَضْل السدوسي الملقب بعارم، وكان قد اختلط بأخرة، ولم يُذكر عن سماع الصغاني عنه شيءٌ، هل كان قبل الاختلاط أو بعده؟ ولا يضره ذلك هنا؛ لمتابعة مسدَّدٍ له عن حماد عند البخاري -كما سيأتي في التخريج- وسليمان بن =\n⦗١٥٦⦘ = حرْب عند أبي داود (١٤٤٤) (٢/ ١٤٣) وقتيبةَ بن سعيد عند النسائي (٢/ ٢٠٠).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد وزهير بن حرْب، قالا: حدثنا إسماعيل، عن أيوب، به، بنحوه مختصرًا. الكتاب والباب السابقان (١/ ٤٦٨) برقم (٦٧٧/ ٢٩٨).\n(^٣) في رواية إسماعيل عند مسلم بلفظ: \"قلت لأنس\"، فعُرفَ بذلك أنه أبهم نفسه.\nولكن يعكر على هذا قوله \"قلت: سله\"، ولعله أمر غَيْرَه بالسؤال، ونسبه إلى نفسه تارة لأنه الآمر، وإلى غيره تارة لأنه المباشر، والله تعالى أعلم.\n(^٤) في (ل) و(م): (النبي ﷺ).\n(^٥) عند مسلم بعده \"يسيرًا\".\n(^٦) وأخرجه البخاري في \"الوتر\" (١٠٠١) باب القنوت قبل الركوع وبعده (٢/ ٥٦٨، مع الفتح)، عن مسدد، عن حماد بن زيد، به، بنحو سياق مسلم إلا أنه أبهم السائل.","vol":"6","page":155},{"text":"٢٢٢٥ - حدثنا أبو أُمَيَّةَ، قال: ثنا عاصم بن علي (^١)، قال: ثنا إسماعيل بن جعفر (^٢)، حدثني محمدُ بن عمرو (^٣)، عن خالد بن عبد الله بن\n⦗١٥٧⦘ حَرْملة (^٤)، عن الحارث بن خُفَاف (^٥)، أنه قال: قال خُفَافُ بن إيماء بن رحَضة (^٦): ركع رسول الله ﷺ ثم رفع رأسه، فقال: \"غِفَارٌ (^٧) غفر الله لها، وأسْلَمُ (^٨) سالمها اللهُ، وعُصَيَّةُ عَصَتِ اللهَ ورسولَه. اللهم العن بني\n⦗١٥٨⦘ لِحْيَانَ، والعَنْ رِعْلًا وذكوان، ثم وقع ساجدًا.\nقال خُفاف: فجُعِلَتْ لعنة الكفرة من أجل ذلك.\n_________\n(^١) هو الواسطي أبو الحسن التيمي مولاهم.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن أيوب وقتيبة وابن حجر، عن إسماعيل بن جعفر، به، بمثله. الكتاب والباب المذكوران (١/ ٤٧٠) برقم (٦٧٩/ ٣٠٨).\n(^٣) هو: ابن علقمة بن وقاص الليثي المدني.\n(^٤) المدلجي: -بضم الميم وكسر اللام- حجازي، اختلف في صحبته ولا تصح.\nانظر: الأنساب (٥/ ٢٣٢)، أسد الغابة (١٣٧٤)، (٢/ ١٣٠)، تهذيب الكمال (٨/ ٩٦ - ٩٧)، الإصابة (٢١٧٩)، (٢/ ٢٠٦)، التقريب (ص ١٨٨).\n(^٥) ابن إيماء الغفاري. مختلف في صحبته، وذكره ابن حبان في ثقات التابعين. ومال الحافظ إلى صحبته في \"الإصابة\"، وجزم به المزي. الثقات لابن حبان (٤/ ١٢٩)، تهذيب الكمال (٥/ ٢٢٦ - ٢٢٧)، الإصابة (١٤٠٦)، (١/ ٦٦٧)، التقريب (ص ١٤٦).\n(^٦) في (ل) و(م): (خفاف بن إيماء، يعني: ابن رحضة). و\"خفاف\"، بضم أوله، وفائين، الأولى خفيفة. و\"إيماء\" -بكسر الهمزة، و\"رحضَة\" بالحاء المهملة، والضاد المعجمة، هكذا في جميع المصادر الآتية إلّا \"الإصابة\"، فقد ضبط فيه بفتح الراء ثم معجمة \"رَخصة\" (م). وهو مشهور، له ولأبيه صحبة، توفي في خلافة عمر ﵁.\nالاستيعاب (٦٧١)، (٢/ ٣٢)، أسد الغابة (١٤٦٢)، (٢/ ١٧٧)، تهذيب الكمال (٨/ ٢٧١ - ٢٧٢)، الإصابة (٢٢٧٧)، (٢/ ٢٨٢)، التقريب (ص ١٩٤).\n(^٧) بطن من كنانة، من العدنانية، وهم: بنو غِفار [بكسر الغين وتخفيف الفاء] بن مُلَيْل [بميم ولامين، مصغرًا] بن ضمرة بن بكر بن عبد مناة بن كنانة، وقد قاتلوا مع رسول الله ﷺ ويوم حنين، وكانت منازلهم في (وادي الصفراء) بين مكة والمدينة.\nانظر: \"نسب معد واليمن الكبير\" (٢/ ٤٥٦)، جمهرة ابن حزم (ص ١٨٥ - ١٨٦)، معجم قبائل العرب (٣/ ٨٩٠) معجم قبائل الحجاز (ص ٣٨٤ - ٣٨٥).\n(^٨) بطن من خزاعة، وهم: أسْلم بن أفصح [بفتح الهمزة وسكون الفاء] بن حارثة بن عمرو بن عامر. من قراهم: (وبْرة) وهي قرية ذات نخيل من أعراض المدينة. =\n⦗١٥٨⦘ = انظر: جمهرة أنساب العرب (ص ٢٤٠) نهاية الأرب (ص ٤٩) [وتصحف (أفصح) فيه إلى (قصى)]، معجم قبائل العرب (١/ ٢٦)، معجم قبائل الحجاز (ص ١٩).","vol":"6","page":156},{"text":"٢٢٢٦ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث (^١)، قال: ثنا ابن أبي مريم (^٢)، قال: أبنا سليمان، قال: ثنا ابن حرملة (^٣)، عن حنظلة بن علي الأسْلَمِيّ (^٤)، أن خُفَافَ بن إيماء أخبره -وكانتْ له صحبة-: \"أنَّ رسول الله ﷺ قام في صلاة من الصلوات، فلما رفع رأسه من\n⦗١٥٩⦘ الركوع قال: اللهم الْعَنْ لِحْيَانَ، ورِعْلًا، وذكوان، وعُصَيَّة عَصَتِ الله ورسولَه، وغِفَار غفر الله لها، وأسْلَم سالمها الله\".\n_________\n(^١) هو المصري.\n(^٢) هو سعيد بن الحكم الجمحي المصري، وسليمان هو: ابن بلال المدني.\n(^٣) هو: عبد الرحمن بن حَرْملة بن عمرو بن سَنَّة -بفتح المهملة، وتشديد النون- الأسلمي، أبو حرملة المدني. \"صدوق ربما أخطأ\" (١٤٥ هـ) (م ٤).\nتهذيب الكمال (١٧/ ٥٨ - ٦١)، توضيح المشتبه (٥/ ٢٨٥)، التقريب (ص ٣٣٩).\nوعبد الرحمن هذا هو الملتقى -هنا- بين المصنف والإمام مسلم، رواه مسلم عن يحيى بن أيوب: حدثنا إسماعيل، به، ولم يسق متنه إحالةً على حديث الحارث بن خفاف قبله. الكتاب والباب المذكوران (١/ ٤٧٠) برقم (٦٧٩/ ٣٠٨ / …).\nوفي (س): (ثنا حرملة) -بدون (ابن) - وهو خطأ.\n(^٤) ابن الأسقع المدني. \"ثقة، من الثالثة\" (بخ م د س ق). تهذيب الكمال (٧/ ٤٥١ - ٤٥٢)، التقريب (ص ١٨٤).\nو\"الأسلمي\" نسبة إلى بني أسلم بن أقصى بن حارثة بن عمرو وهما أخوان: خزاعة وأسلم. الأنساب (١/ ١٥١)، اللباب (١/ ٥٨).","vol":"6","page":158},{"text":"٢٢٢٧ - حدثنا أحمدُ بن علي الخرَّاز (^١)، قال: ثنا مروانُ (^٢)، عن الليث بن سعد (^٣)، عن\n⦗١٦٠⦘ عمرانَ بن أبي أنس (^٤)، عن حنظلةَ بن علي، عن (^٥) خُفاف بن إيماء الغفاري، قال: قال رسول الله ﷺ في صلاة: \"اللهُمَّ الْعَنْ بني لِحْيَانَ، ورِعْلًا، وذكوان، و(^٦) عُصَيَّة عَصَتِ الله ورسولَه، غِفَارُ غفر الله لها، وأسلم سالمها الله\".\n_________\n(^١) هو: أحمد بن علي بن يوسف المُرِّي الخرَّاز الدمشقي، أبو بكر، ترجم له ابنُ عساكر في (تاريخ دمشق) (٥/ ٨٠ - ٨١)، وابن ماكولا في (الإكمال) (٢/ ١٨٦)، والذهبي في (السير) (١٣/ ٤١٩) و(المشتبه) [ص ١٦٠ - ١٦١)] ولم يوردوا فيه جرحًا ولا تعديلًا، ولا معلومات أخرى غير شيوخه [ومنهم مروان المذكور هنا] وتلاميذه.\nأما (الخراز) فبخاء معجمة، بعدها راء، وآخره زاي- هكذا في (ل) و(م) كذا ضبطه ابن ماكولا وغيره، وهو الصحيح، وفي الأصل و(س) و(إتحاف المهرة) (٤/ ٤٤٢) والمطبوع: (الخزاز) -بزائين معجمتين- وهو تصحيف، على أن هناك سَمِيًّا للمترجَم، وهو: (أحمد بن علي الخزاز -بزائين-) وهو بغدادي، عصريُّ المترجم، قال الحافظ: \"ولقرب عصرهما يشتدَّ اشتباهُهُمَا\". انظر: المشتبه للذهبي (ص ١٦٠ - ١٦١)، توضيح المشتبه (٢/ ٣٤٥ - ٣٤٦)، تبصير المنتبه (١/ ٣٣١).\nو(الخراز) نسبة إلى خرز الأشياء من الجلود كالقِرَب والسِّطاعِ والسيورِ وغيرها.\nانظر: الأنساب (١/ ٣٣٥)، اللباب (١/ ٤٢٩).\n(^٢) هو ابن محمد بن حسان الأسدي، الدمشقي، الطاطري -بمهملتين مفتوحتين-.\n\"ثقة\" (٢١٠ هـ) (م ٤). الأنساب (٤/ ٢٨)، تهذيب الكمال (٢٧/ ٣٩٨ - ٤٠٣)، التقريب (ص ٥٢٦).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي الطاهر أحمد بن عمرو بن سرح المصري، قال: حدثنا ابنُ وهب، عن الليث، به، بنحوه بلفظ: \"عصوا الله ورسوله\". =\n⦗١٦٠⦘ = كتاب المساجد، باب استحباب القنوت في جميع الصلاة (١/ ٤٧٠) برقم (٦٧٩).\n(^٤) هو القرشي، العامري، المدني، نزيل الإسكندرية.\n(^٥) كلمة (عن) تحرفت في (م) إلى: (بن).\n(^٦) حرف الواو ليس في (ل) و(م)، والمثبت يوافق ما في صحيح مسلم، وهو الأظهر.","vol":"6","page":159},{"text":"<span data-type='title' id=toc-370>[باب] (^١) ذكرِ الخبرِ الذي (^٢) يُبَيِّنُ أنَّ القنوتَ بعد ما يرفع رأسه من آخر الركعة من صلاة الفَجْرِ والدليلِ على أنه ليس فيه تكبيرٌ إذا أراد أن يَقْنُتْ</span>\n_________\n(^١) من (ل) و(م).\n(^٢) (ك ١/ ٤٧٥).","vol":"6","page":161},{"text":"٢٢٢٨ - حَدَّثنا أبو إسماعيل الترمذي (^١)، قال: ثنا الحُمَيْديُّ (^٢)، قال: ثنا ابن عُيَيْنة (^٣)، عن الزهري، عن سعيد، عن أبي هريرة قال: لما رفع رسول الله ﷺ رأسه من الركعة الآخرة من صلاة الصبح قال: \"اللهُمَّ أنج الوليد بن الوليد، وسلَمَةَ بن هشام، وعَيَّاش بن أبي ربيعة، والمستضعَفِين بمكة، اللهُمَّ اشْدُدْ وطأتَكَ على مضر، واجعلها عليهم سنينًا كسني يوسف\" (^٤).\n_________\n(^١) هو محمد بن إسماعيل بن يوسف السلمي. و\"الترمذي\" نسبة إلى مدينة قديمة على طرف نهر بلخ.\n(^٢) جملة (قال: ثنا الحميدي) ليست في (س).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا ابن عيينة، به، ولم يسق متنه إحالة إلى ما قبله من حديث يونس.\nوسياق المصنف للمتن كاملًا من فوائد الاستخراج. كتاب المساجد ومواضع الصلاة، باب استحباب القنوت في جميع الصلاة … (١/ ٤٦٧) برقم (٦٧٥/ ٢٩٤ / …).\n(^٤) والحديث في مسند الحميدي (٩٣٩)، (٢/ ٤١٩)، وأخرجه البخاري في \"الأدب\" =\n⦗١٦٢⦘ = (٦٢٠٠) باب تسمية \"الوليد\"، (١٠/ ٥٩٦، مع الفتح)، عن أبي نعيم الفضل بن دكين، حدثنا ابن عيينة، به، بمثله، بزيادة \"من المؤمنين\" في وصف المستضعفين، وعندهما \"مشين\" بالفتح لا بالنصب.","vol":"6","page":161},{"text":"٢٢٢٩ - حدثنا محمد بن إسحاق بن الصبّاح الصنعاني، قال: ثنا عبد الرزاق، قال: أبنا معمر، عن الزهري (^١)، عن أبي سلَمَةَ، عن أبي هريرة، قال: لما رفَعَ رسول الله ﷺ رأسَه (^٢) من الركعة الآخرة من صلاة الفجر قال: \"اللهم ربنا لك الحمد، اللهم أنج الوليد\". فذكر (^٣) بطوله (^٤).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم، (٦٧٥/ ٢٩٤)، من طريق يونس، به، عن ابن المسيب وأبي سلمة معًا بنحوه. وراجع الحديث الآتي.\n(^٢) في (ط) هنا زيادة: (من الركوع).\n(^٣) في (ل) و(م) بعده (الحديث بطوله).\n(^٤) وأخرجه ابن المنذر في (الأوسط) (٢٧٢٤)، (٥/ ٢١١) عن محمد بن إسحاق بن الصبّاح، به، بمثله، سوى حروف يسيرة.","vol":"6","page":162},{"text":"٢٢٣٠ - حدثنا يونس بن عبد الأعلى (^١)، قال: ثنا ابن وهب، قال: حدثني يونس، عن ابن شهاب، عن سعيد بن المسيب أخبره وأبو سلمة، أنهما سمعا أبا هريرة يقول: \"كان رسول الله ﷺ حين يفرغ من صلاة الفجر (^٢)، ويُكَبِّرُ ويرفع رأسه من الركوع يقول: \"سمع الله لمن حمده،\n⦗١٦٣⦘ ربنا ولك الحمد\" ثم يقول -وهو قائم-: \"اللهم أَنْجِ الوليدَ بن الوليد … \".\nالحديث (^٣)، إلى قوله: ﴿فَإِنَّهُمْ ظَالِمُونَ﴾ (^٤).\n_________\n(^١) سبق هذا الحديث برقم (٢٢١٧) بسنده ومتنه، فراجعه هناك فيما يتعلق بموضع الالتقاء وغيره.\n(^٢) في (م): (من صلاته الفجر يكبر)، بدون الواو قبل (يكبر)، وبزيادة الهاء في (صلاته).\n(^٣) في (ل) و(م): (وذكر الحديث).\n(^٤) نهاية آية (١٢٨) من سورة \"آل عمران\".","vol":"6","page":162},{"text":"<span data-type='title' id=toc-371>باب السُّنَّةِ في القنوت والدعاء فيه للمسلمين إذا غلب العدوُّ عليهم [أو خافوهم] (^١)، وترد القنوت إذا سَلِمُوا ورجعوا إلى أهاليهم</span>\n_________\n(^١) لفظة \"أو خافوهم\" لا توجد في الأصل و(ط، س)، واستدركتها من (ل) و(م)، ومعناها: (أو خاف المسلمون غلبة عدوهم)، ويؤيد إثبات هذه الجملة وجود معناها في ترجمة الباب الآتي. \"باب بيان إباحة القنوت على الأعداء الذين يصيبون بعض المسلمين بالقتل .... \".","vol":"6","page":164},{"text":"٢٢٣١ - حدثنا محمد بن عبد الله بن ميمون الإسكندراني (^١)، وأحمد بن محمد بن عثمان، وعلي بن سهل الرَّمْلي (^٢)، قالوا: ثنا الوليد بن مسلم (^٣)، قال: ثنا أبو عمرو الأوزاعي، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، عن أبي هريرة أن النبي ﷺ قنت في صلاة العشاء (^٤) شهرًا\n⦗١٦٥⦘ يقول في قنوته: \"اللهم أنج الوليد بن الوليد، اللهم أنج سَلَمَةَ بن هشام، اللهم أنج عياش بن أبي ربيعة، اللهم أنج المستضعفين من المؤمنين، اللهم اشْدُدْ وطأَتَكَ على مضر (^٥) اللهم اجعلها عليهم سنين كسني يوسف\". قال أبو هريرة: فأصبح ذات يوم ولم يَدْعُ لهم؛ فذكرت ذلك له؛ فقال: \"أما تراهم قد قَدِمُوا\".\nقال ابن ميمون: \"نَجِّ نَجِّ\" -مرتين، في كل مكان (^٦) -.\n_________\n(^١) هو السكري، بغدادي الأصل، سكن الإسكندرية.\nو\"أحمد بن محمد\" هو الثقفي الدمشقي.\n(^٢) ابن قادم الرملي، نسائي الأصل. \"صدوق\" (٢٦١ هـ). (د سي). تهذيب الكمال (٢٠/ ٤٥٤ - ٤٥٦)، التقريب (ص ٤٠٢).\nو\"الرملي\" -بفتح الراء، وسكون الميم- نسبة إلى \"رملة\" بلدةٍ من بلاد فلسطين، شمال شرقي القدس، كانت قصبة فلسطين.\nأحسن التقاسيم (ص ١٦٤ - ١٦٥)، المسالك والممالك (ص ٤٣)، الأنساب (٣/ ٩١)، المنجد (في الأعلام) (ص ٣١٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن مهران الرازي، حدثنا الوليد بن مسلم، حدثنا الأوزاعي، به، بنحوه. الكتاب والباب المذكوران (١/ ٤٦٧) برقم (٦٧٥/ ٢٩٥).\n(^٤) في صحيح مسلم: \"قنت بعد الركعة في صلاة شهرًا\" بتنكير \"الصلاة\".\n(^٥) (ك ١/ ٤٧٦).\n(^٦) أما \"نَجِّ \"-بالتشديد- فقد وافقه محمد بن مهران عند مسلم في الجميع سوى الوليد وعبد الرحمن بن إبراهيم عند أبي داود (١٤٤٢)، (٢/ ١٤٢)، وأما التكرار فلم أجد من وافقه، وقد أخرج الحديث الطحاوي في \"شرح المعاني\" (١/ ٢٤٢) عن ابن ميمون نفسه، به، ولم يسق متنه إحالةً على ما قبله، وابن خزيمة عن الرملي به بلفظ \"أَنْجِ\" (٦٢١)، (١/ ٣١٤).\nمن فوائد الاستخراج:\n١ - تصريح يحيى بن أبي كثير -وقد وُصِفَ بالتدليس- بالسماع عند المصنف، بينما عند مسلم بالعنعنة.\n٢ - بيان الصلاة التي قنت فيها بأنها العشاء، بينما لم يرد ذلك عند مسلم.","vol":"6","page":164},{"text":"٢٢٣٢ - حدثنا عيسى بن أحمد البلخي (^١)، قال: ثنا بِشْرُ بن بكر (^٢)، قال: ثنا الأوزاعي (^٣)، قال: حدثني يحيى -بإسناده-: \"قنت شهرًا\n⦗١٦٦⦘ يقول في قنوته\"، إلى قوله: \"كسني يوسف\".\n_________\n(^١) العسقلاني- نزيل عسقلان إلخ.\n(^٢) هو التنيسي، أبو عبد الله البجلي.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":165},{"text":"٢٢٣٣ - حدثنا أبو داود الحراني (^١)، قال: ثنا أبو علي الحنفي، ح\nوحدثنا أبو أمية، قال: ثنا عبد الله بن بكر (^٢) السَّهْمِي، قالا: ثنا هشام بن أبي عبد الله (^٣)، عن (^٤) يحيى بن أبي كثير، عن أبي سَلَمَة، عن أبي هريرة قال: \"كان رسول الله ﷺ إذا قال: \"سمع الله لمن حمده\" -من الركعة الآخرة من صلاة العشاء الآخرة- قنت\" (^٥).\n_________\n(^١) هو سليمان بن سيف الطائي مولاهم، وأبو علي الحنفي هو: عبيد الله بن عبد المجيد البصري.\n(^٢) ابن حبيب السهمي الباهلي، أبو وهب البصري، نزيل بغداد. \"ثقة، امتنع عن القضاء\"، (٢٠٨ هـ) ع. تهذيب الكمال (١٤/ ٣٤٠ - ٣٤٤)، التقريب (ص ٢٩٧).\nو\"السهمي\" -بفتح السين المهملة، وسكون الهاء- نسبة إلى \"سَهْم\"، وهو سهمان، والمترجم من سَهْم باهلةَ. الأنساب (٣/ ٣٤٣)، اللباب (٢/ ١٥٩).\n(^٣) هو الدستوائي، وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه مسلم عن محمد بن المثنى: حدثنا معاذ بن هشام، حدثني أبي، به، بأطول مما عند المصنف.\nكتاب المساجد، باب استحباب القنوت في جميع الصلاة … (١/ ٤٦٨) برقم (٦٧٦).\n(^٤) تحرفت (عن) في (م) إلى (بن).\n(^٥) وأخرجه البخاري في \"الأذان\" (٧٩٧) تحت \"باب\" -بدون عنوان- (٢/ ٣٣١) مختصرًا؛ وفي \"الدعوات\" (٦٣٩٣) باب الدعاء على المشركين … (١١/ ١٩٧، مع الفتح)، مطولًا؛ عن معاذ بن فضالة: حدثنا هشام بن أبي عبد الله، به.\nوسيرد هذا الحديث عند المصنف برقم (٢٢٤١) من حديث الحراني وبرقم (٢٢٤٤) من حديث أبي أمية.","vol":"6","page":166},{"text":"<span data-type='title' id=toc-372>[باب] (^١) بيانِ إباحةِ القنوتِ على الأعداء الذين يُصِيْبُون بعضَ المسلمين بالقتل، وإن لم يكن (^٢) منهم غلبة ولا خوف على المسلمين في وقت القنوت، والدليلِ على أنَّ قنوتَ النبي ﷺ كان بالمدينة وقَنَتَ بعد الركوع</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كذا في (م، ط)، وأما الأصل و(ل، س) فخالٍ من النقطتين، والأفضل أن يكون (تكن)؛ لأن الغالب هو مراعاة اللفظ الأول في المعطوفات، وهو (غلبة) هنا.","vol":"6","page":167},{"text":"٢٢٣٤ - حدثنا أحمد بن عبد الجبار (^١)، قال: ثنا ابن فُضَيْل (^٢)، عن عاصم الأحول، عن أنس قال: \"قَنَتَ النبي ﷺ شهرًا بعد الركوع حين قُتِل القراءُ (^٣)، فما رأيت رسول الله ﷺ حَزِنَ\n⦗١٦٨⦘ حُزْنًا قط أشدَّ منه\" (^٤).\n_________\n(^١) هو العطاردي، أبو عمر الكوفي، وتصحف (عبد الجبار) في (م) إلى (عبد الحيان).\n(^٢) هو: محمد بن فضيل بن غزوان الكوفي.\nوعنده يلتقى المصنف بالإمام مسلم، رواه عن أبي كريب: حدثنا حفص وابن فضيل، به، ولم يسق متنه إحالةً على ما قبله من حديث ابن عيينة.\nكتاب المساجد، باب استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة (١/ ٤٦٩) برقم (٦٧٧/ ٣٠٢/ ٠٠٠).\n(^٣) وذلك بمكان يسمى \"بئر معونة\" -كما سيأتي في الحديث-، وهذه الوقعة تعْرَفُ بسرية القراء، وكانت مع بني رعل وذكوان المذكورِيْن، وكانت في السنة الرابعة من الهجرة، في شهر صفر، بعد أربعة أشهر من غزوة \"أحد\".\nوراجع تفاصيل وقعتها في: صحيح البخاري (٧/ ٤٤٥ - ٤٤٩) الأحاديث: =\n⦗١٦٨⦘ = (٤٠٨٨ - ٤٠٩٢): كتاب المغازي، باب غزوة الرجيع ورعل وذكوان وبئر معونة …، السيرة النبوية لابن هشام (٣/ ١٠٣)، الدرر في اختصار المغازي والسير (ص ١٧٨ - ١٨٢)، زاد المعاد (٣/ ٢٤٦ - ٢٥٠)، البداية والنهاية (٤/ ٧٣ - ٧٦)، وغيرها من كتب السيرة والتاريخ.\n(^٤) وأخرجه البخاري في \"الجنائز\" (١٣٠٠) باب من جلس عند المصيبة يُعرف فيه الحزن، (٣/ ١٩٩، مع الفتح)، عن عمرو بن علي الفلاس، حدثنا محمد بن فضيل، به، بنحوه.","vol":"6","page":167},{"text":"٢٢٣٥ - حدثنا العباس (^١) والصغاني، قالا: ثنا قبيصَةُ، قال: ثنا سفيان (^٢)، عن عاصم، عن أنس قال: \"إنما قَنَتَ النبي ﷺ بعد الركعة شهرًا\".\n_________\n(^١) هو الدوري، والصغاني: محمد بن إسحاق.\n(^٢) لعله ابن عيينة، وهو وإن لم يذكره المزي في شيوخ قبيصة ولا قبيصةَ في تلاميذ ابن عيينة، إلا أنه في طبقة شيوخ قبيصة، وليس بعيدًا روايتُه عنه، وإلا فهو من الملازمين للثوري والمكثرين عنه، ولم أجد هذا الحديث من رواية الثوري في المصادر التي اطلعت عليها.\nفعلى فرض كونه ابن عيينة يكون هو الملتقى هنا، رواه مسلم عن ابن أبي عمر: حدثنا سفيان، به، مطوَّلًا. الكتاب والباب السابقان (١/ ٤٦٩) برقم (٦٧٧/ ٣٠٢).","vol":"6","page":168},{"text":"٢٢٣٦ - حدثنا محمد بن يحيى (^١) والدَّبَرِيُّ، عن عبد الرزاق، عن معمر، عن عاصم (^٢)، عن أنس قال: \"ما رأيتُ رسول الله ﷺ\n⦗١٦٩⦘ وجد (^٣) على شيء قط ما وجد على أصحاب بِئْرِ مَعُوْنَة (^٤) -سرية المنذر بن عمرو (^٥) - قَنَتَ شهرًا يدعو على الذين أصابوهم في قنوت صلاة الغداة، يدعو على رِعْلٍ وذكوان وعُصيَّة ولحيان -وهم بنو سُلَيْم (^٦) -\".\n_________\n(^١) هو الذهلي، والدبري هو: إسحاق بن إبراهيم الصنعاني.\n(^٢) هنا موضع الالتقاء، ورواه مسلم أيضًا عن أبي بكر بن أبي شيبة وأبي كريب، قالا: حدثنا أبو معاوية، =\n⦗١٦٩⦘ = وعن ابن أبي عمر: حدثنا مروان، كلاهما عن عاصم، به، بنحوه، وقال: يزيد بعضهم على بعض. الكتاب والباب السابقان (١/ ٤٦٩) برقم (٦٧٧/ ٣٠١، ٣٠٢).\n(^٣) أي: حزن. مشارق الأنوار (٢/ ٢٨٠)، النهاية (٥/ ١٥٥).\n(^٤) قال ابن إسحاق: بئر معونة بين أرض بني عامر وحرة بني سليم، وقال: كلا البلدين منها قريب، إلا أنها إلى حرة بني سليم أقرب، وقيل: هي في أرض بني سليم وأرض بني كلاب، وقال الحافظ في \"الفتح\" (٧/ ٤٣٨ - ٤٣٩): \"موضع في بلاد هُذَيْل بين مكة وعسفان\"، وقال محمد شرّاب: \"مكان في ديار نجد، وقيل: بالقرب من جبل (أُبْلى). السيرة لابن هشام (٣/ ١٠٤)، معجم ما استعجم (٤/ ١٢٤٥ - ١٢٤٦)، معجم البلدان (١/ ٣٥٨ - ٣٥٩)، المعالم الأثيرة في السنة والسيرة (ص ٤٣).\n(^٥) ابن خنيس الأنصاري الخزرجي الساعدي، وهو عقبى بدري، وشهد أحدًا، وقتل يوم بئر معونة، وكان أمير رسول الله ﷺ على تلك السرية، كما جزم به ابن حبان في \"الثقات\" (٣/ ٣٨٦).\nوانظر: الاستيعاب (٢٥٢٣)، (٤/ ١٢ - ١٣)، أسد الغابة (٥١١٤)، (٥/ ٢٥٨)، الإصابة (٨٢٤٢)، (٦/ ١٧١).\n(^٦) تقدم التعريف بهم في (ح / ٢٢١٧) وأما (بنو سُلَيْم): فقبيلة عظيمة من قيس عيلان، وهم: بنو سُلَيم بن منصور بن عكرمة بن حفص بن قيس. نهاية الأرب (ص ٢٧١).","vol":"6","page":168},{"text":"٢٢٣٧ - حدثنا عباس الدوري (^١)، قال: ثنا الحسن بن الربيع (^٢)، قال: ثنا أبو الأحوص (^٣)، عن عاصم (^٤)، عن أنس، قال: \"بعث رسول الله ﷺ سرية يقال (^٥) لهم \"القراء\"، فأصيبوا\". ثم ذكر الحديث، مثله (^٦).\n_________\n(^١) (الدوري) ليست في (ل) و(م).\n(^٢) هو البجلي: أبو علي الكوفي، البُوراني -بضم الموحدة- \"ثقة\" (٢٢٠ أو ٢٢١ هـ). ع. تهذيب الكمال (٦/ ١٤٧ - ١٥١)، التقريب (ص ١٦١).\n(^٣) هو: سلّام بن سليم الكوفي.\n(^٤) هنا موضع الالتقاء، رواه مسلم من طريق عن عاصم، به.\n(^٥) (ك ١/ ٤٧٧).\n(^٦) وأخرجه البخاري في \"الدعوات\" (٦٣٩٤) باب الدعاء على المشركين … (١١/ ١٩٧، مع الفتح)، عن الحسن بن الربيع، به، بمثله، مطولًا.\nوقد أخرجه البخاري من طرق أخرى أيضًا، راجع \"تحفة الأشراف\" (١/ ٢٤٦)، (ح / ٩٣١).","vol":"6","page":170},{"text":"٢٢٣٨ - حدثنا أبو إسماعيل (^١)، قال: ثنا القَعْنَبيُّ، عن مالك (^٢)، ح\nوحدثنا الصغاني، قال: ثنا مُصْعَبُ بن عبد الله (^٣)، قال: ثنا مالك،\n⦗١٧١⦘ عن إسحاق بن عبد الله بن أبي طلحة (^٤)، عن أنس قال: \"دعا رسول الله ﷺ على الذين قَتَلُوا أصحاب بئر معونة ثلاثين غداة، يدعو على رِعل وذكوان (^٥)، وعُصيَّة عَصَتِ الله ورسوله\".\nزاد القعنبي -قال-: وقال أنس: وأنزل الله في الذين قتلوا ببئر معونة قرآنًا ثم نُسخ بعدُ: \"بَلِّغوا قومنا إنا قد (^٦) لقينا ربنا فرضي عنا ورضينا عنه\" (^٧).\n_________\n(^١) هو الترمذي: محمد بن إسماعيل، نزيل بغداد. و\"القعنبي\" هو: عبد الله بن مسلمة بن قعنب.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، قال: قرأت على مالك، به، بنحو سياق القعنبي. الكتاب والباب السابقان (١/ ٤٦٨) برقم (٦٧٧).\n(^٣) ابن مصعب الأسدي، أبو عبد الله الزبيري المدني، نزيل بغداد. وثقه ابن معين وغيره، وقال الحافظ: \"صدوق، عالم بالنسب\" (٢٣٦ هـ). (س ق). =\n⦗١٧١⦘ = تاريخ بغداد (١٣/ ١١٤)، تهذيب الكمال (٣٤/ ٢٨ - ٣٩)، الكاشف (٢/ ٢٦٨)، التقريب (ص ٥٣٣).\n(^٤) هو الأنصاري المدني، أبو يحيى. \"ثقة حجة … \"، (١٣٢ هـ) وقيل: بعدها. ع.\nتهذيب الكمال (٢/ ٤٤٤ - ٤٤٦)، التقريب (ص ١٠١).\n(^٥) زاد مسلم هنا \"ولحيان\"، وكذلك البخاري في رواية يحيى بن بكير عن مالك، وسيأتي تخريجه، إن شاء الله تعالى.\n(^٦) كلمة (قد) ليست في (ل) و(م) وهي موجودة في البخاري والموطأ، وانظر ما بعده.\n(^٧) وأخرجه البخاري في \"الجهاد والسير\" (٢٨١٤) باب فضل قول الله تعالى: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللَّهِ أَمْوَاتًا …﴾، (٦/ ٣٧ - ٣٨، مع الفتح)، عن إسماعيل بن عبد الله.\nوفي \"المغازي\" (٤٠٩٥) باب غزوة الرجيع ورعل وذكوان …، (٧/ ٤٥٠، مع الفتح)، عن يحيى ابن بكير.\nكلاهما عن مالك، به، بنحوه، وفيه ما زاده القعنبي.\nوالحديث -بهذه الزيادة أيضًا- عند مالك في موطئه (١٩٦٤)، (٢/ ١١٢) -رواية =\n⦗١٧٢⦘ = أبي مصعب-، و(٧٩٣)، (ص ٥٣٠) من رواية الحدثاني، و(٩١٠)، (ص ٣٢٢) من رواية الشيباني. ولم يرد هذا الحديث في رواية يحيى بن يحيى الليثي.","vol":"6","page":170},{"text":"٢٢٣٩ - حدثنا الدقيقي (^١)، قال: ثنا يزيد بن هارون قال: ثنا سليمان التيمي (^٢)، عن أبي مِجْلَزٍ (^٣)، عن أنس بن مالك، أن رسول الله ﷺ قنت في الفجر شهرًا، يدعو على رِعْل وذكوان، وقال: \"عُصَيَّة عصوا الله ورسوله\" (^٤).\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي.\n(^٢) في (ل) و(م): (التيمي) فقط، وسليمان موضع الالتقاء هنا، رواه مسلم عن عبيد الله بن معاذ العنبري، وأبي كريب، وإسحاق بن إبراهيم، ومحمد بن عبد الأعلى (واللفظ لابن معاذ): حدثنا المعتمر بن سليمان، عن أبيه، به، بنحوه.\nالكتاب والباب المذكوران (١/ ٤٦٨) برقم (٦٧٧/ ٢٩٩).\n(^٣) بكسر الميم، وسكون الجيم، وفتح اللام، وهو: لاحق بن حميد بن سعيد السدوسي البصري. \"ثقة\" (١٠٦ وقيل ١٠٩ هـ) وقيل: قبل ذلك. ع. تهذيب الكمال (٣١/ ١٧٦ - ١٨٠)، التقريب (ص ٥٨٦).\nوقد تصحف (أبو مجلز) في (م) إلى (أبي جابر).\n(^٤) وأخرجه البخاري في \"الوتر\" (١٠٠٣) باب القنوت قبل الركوع وبعده، (٢/ ٥٦٨، مع الفتح)، عن أحمد بن يونس، قال: حدثنا زائدة.\nوفي \"المغازي\" (٤٠٩٤) باب غزوة الرجيع ورعل وذكوان وبئر معونة … (٧/ ٤٥٠، مع الفتح)، عن محمد -وهو ابن مقاتل- عن عبد الله (وهو ابن المبارك)، كلاهما عن سليمان التيمي، به، بنحوه.","vol":"6","page":172},{"text":"٢٢٤٠ - حدثنا الصغاني، قال: ثنا عفان بن مسلم، ويونس بن\n⦗١٧٣⦘ محمد قالا: ثنا حمادُ بن سلمة (^١)، قال: ثنا أنس بن سيرين (^٢)، عن أنس بن مالك، \"أن رسول الله ﷺ قَنَتَ شهرًا بعد الركوع\".\n_________\n(^١) هنا موضع التقاء المصنف مع الإمام مسلم، رواه الأخير عن محمد بن حاتم: حدثنا بهز بن أسد، حدثنا حماد بن سلمة، به، بمثله، وزاد: \"في صلاة الفجر، يدعو على بني عصية\". الكتاب والباب المذكوران (١/ ٤٦٩) برقم (٦٧٧/ ٣٠٠).\n(^٢) هو الأنصاري، أبو موسى -وقيل: أبو حمزة، وقيل: أبو عبد الله- البصري، أخو محمد بن سيرين. \"ثقة\" (١١٨ وقيل ١٢٠ هـ) ع. تهذيب الكمال (٣/ ٣٤٦ - ٣٤٩)، التقريب (ص ١١٥).","vol":"6","page":172},{"text":"<span data-type='title' id=toc-373>[باب] (^١) إباحةِ القنوتِ في صلاة الظُّهْرِ في الركعة الآخرة، يدعو للمؤمنين، ويَلْعَنُ الكافرين </span>(^٢)\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): (الكفار) وهما بمعنى واحد.","vol":"6","page":174},{"text":"٢٢٤١ - حدثنا أبو داود الحَرَّاني (^١)، قال: ثنا أبو علي الحَنَفِيُّ، قال: ثنا هشام الدستوائي (^٢)، ح\nوحدثنا البِرتيُّ [القاضي] (^٣)، قال: ثنا أبو نعيم، قال: ثنا شيبانُ (^٤)، كلاهما عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة، \"أن النبي ﷺ كان إذا قال: \"سمع الله لمن حمده\" قبل أن يسجد -قال هشام: من (^٥) الركعة الآخرة من العشاء الآخرة وقالا جميعًا: -[قال] (^٦): \"اللهم أنج عياش بن أبي ربيعة، اللهم أنج الوليد بن الوليد،\n⦗١٧٥⦘ اللهم أنج سلَمَةَ بن هشام، اللهم أنج المستضعَفِيْن من المؤمنين، اللهم اشْدُدْ وطأَتَكَ على مضر، اللهم اجعلها سنينا كسني يوسف\" (^٧).\nمعنى حديثهما واحد، رواه عثمان بن عمر، عن علي بن المبارك (^٨).\n_________\n(^١) هو سليمان بن سيف الطائي مولاهم، وأبو علي الحنفي هو: عبيد الله بن عبد المجيد البصري.\n(^٢) تقدم حديث هشام هذا عند المصنف برقم (٢٢٣٣) مختصرًا، فراجعه هناك.\n(^٣) من (ل) و(م) وهو: أحمد بن محمد البغدادي.\n(^٤) ابن عبد الرحمن النحوي.\nوهو الملتقى هنا بين المصنف والإمام مسلم، رواه مسلم عن زهير بن حرْب: حدثنا حسين بن محمد: حدثنا شيبان، به، بنحوه.\nالكتاب والباب المذكوران (١/ ٤٦٧ - ٤٦٨) برقم (٦٧٥/ ٢٩٥/ …).\n(^٥) كلمة (من) تحرفت في (م) إلى (ابن).\n(^٦) (قال) من (ل) و(م).\n(^٧) تقدم تخريج حديث هشام في (ح / ٢٢٣٣).\nوأما حديث شيبان فقد أخرجه البخاري -أيضًا- في \"التفسير\" (٤٥٩٨) باب: ﴿فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا (٩٩)﴾، (٨/ ١١٣، مع الفتح)، عن أبي نعيم، به، بنحوه بلفظ: \"نجّ\" بالتشديد.\nملاحظة: لم تظهر لي مناسبةُ الحديث المذكور لترجمة الباب، ويمكن أن يقال: لما كان غالب الأحاديث قد وردت بالقنوت بعد الركوع في صلاة الفجر، وورد في هذا الحديث القنوت في صلاة العشاء أيضًا، دلَّ ذلك على عدم اختصاص الفجر بالقنوت، وبالتالي على جوازه في جميع الصلوات -ومنها الظهر- حسب الحاجة، ويشهد له حديث ابن عباس \"قنت رسول الله ﷺ شهرًا متتابعا في الظهر والعصر، والمغرب والعشاء، وصلاة الصبح … يدعو على أحياء من بني سليم … \" رواه أحمد (٢٧٤٦)، (١/ ٣٠١ - ٣٠٢)، وأبو داود (١٤٤٣)، (٢/ ١٤٣)، وابن خزيمة (٦١٨)، (١/ ٣١٣)، وغيرهم، واللفظ لأبي داود، وصحح الشيخ أحمد شاكر إسناده في تعليقه على المسند (٤/ ٢٦٣). وانظر: زاد المعاد (١/ ٢٧٣). والله تعالى أعلم بالصواب.\n(^٨) لم أقف على روايته.","vol":"6","page":174},{"text":"<span data-type='title' id=toc-374>باب إباحةِ القنوتِ في المغرب والعشاء في الركعة الآخرة</span>","vol":"6","page":176},{"text":"٢٢٤٢ - حدثنا عباس بن محمد الدوري، قال: ثنا شبابة بن سوَّار، قال: ثنا شعبة (^١) (^٢) عن عمرو بن مُرَّة، عن عبد الرحمن بن أبي ليلى، عن البراء بن عازب \"أن النبي ﷺ قَنَتَ في الصبح والمغرب\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به، بمثله، بلفظ: \"كان يقنت\".\nكتاب المساجد ومواضع الصلاة، باب استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة، (١/ ٤٧٠) برقم (٦٧٨).\n(^٢) (ك ١/ ٤٧٨).","vol":"6","page":176},{"text":"٢٢٤٣ - حدثنا الصغاني، قال: ثنا أبو نعيم، قال: ثنا سفيان (^١) وشعبة، عن عمرو بن مُرَّة -بإسناده- \"أنَّ النبيَّ ﷺ قنت في صلاة الصبح \" (^٢).\n⦗١٧٧⦘ ورواه ابن نمير (^٣) عن سفيان فقال: \"في الصبح والمغرب\".\nورواه عبد الرحمن (^٤) عن سفيان وشعبة بمثل حديث شبابة (^٥).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن ابن نمير (وهو محمد بن عبد الله بن نمير)، عن أبيه، عن سفيان -وهو الثوري-، به، بلفظ: \"في الفجر والمغرب\".\nالكتاب والباب المذكوران (١/ ٤٧٠) برقم (٦٧٨/ ٣٠٦).\nوأما طريق شعبة فسبق بيان طريق مسلم فيه في (ح / ٢٢٤٢).\n(^٢) ورواه الطحاوي في \"شرح المعاني\" (١/ ٢٤٢) عن فهد، عن أبي نعيم، به، بلفظ: \"كان يقنت في الصبح والمغرب\".\nوالراجح -والله تعالى أعلم- ما عند المصنف لوجوه منها:\n١ - اهتمام المصنف بهذه الزيادة، وهذا يجعله يتأكد أكثر. =\n⦗١٧٧⦘ = ٢ - إمامة الصغاني، فهو أوثق من فهد بن سليمان هذا.\n(^٣) وهو عبد الله بن نمير، والحديث عند مسلم، ورواه عبد الرزاق، عن الثوري، به، بذكر المغرب -أيضًا-. المصنف (٣/ ١١٣) برقم (٤٩٧٥).\n(^٤) هو ابن مهدي الإمام، وشيخه (سفيان) هو الثوري.\n(^٥) أخرجه النسائي في \"المجتبى\" (٢/ ٢٠٢) باب القنوت في صلاة المغرب، عن عبيد الله بن سعيد، عن ابن مهدي، به، وكذلك أحمد في المسند (٤/ ٢٩٩) وابن حبان (١٩٨٠)، (٥/ ٣١٨).\nوأخرجه أحمد في المسند (٤/ ٣٠٠) عن وكيع، به، بدون ذكر المغرب.","vol":"6","page":176},{"text":"٢٢٤٤ - حدثنا أبو أُمَيَّةَ، قال: ثنا عبد الله بن بكر، قال: ثنا هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة، قال: \"كان النبي ﷺ إذا قال: \"سمع الله لمن حمده\" من الركعة الآخرة من صلاة العشاء الآخرة قنت فقال: \"اللهُمَّ أنج الوليد بن الوليد\". ثم ذكر الحديث إلى قوله: \"سنينا كسني يوسف\" (^١).\n_________\n(^١) تقدم الحديث عند المصنف برقم (٢٢٣٣)، فراجعه للوقوف على موضع الالتقاء وتخريجه.","vol":"6","page":177},{"text":"<span data-type='title' id=toc-375>باب الترغيبِ في قيام الليل والدعاء فيه، والدليلِ على أن أفضل الصلواتِ صلاةُ الليل، وأن أجوب الدعاء بعد ثلث الليل. وأنَّ الساعة التي يُسْتَجَابُ فيها دعاء كلِّ مسلم لا يوقَفُ على وقتها من الليل</span>","vol":"6","page":178},{"text":"٢٢٤٥ - حدثنا يونسُ بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا شعبة (^٢)، قال: ثنا أبو إسحاق، قال: سمعت الأغَرَّ (^٣) يقول: أشهد على أبي سعيد الخدري وأبي هريرة، أبي شهدا على رسول الله ﷺ أنه قال: \"إن الله ﷿ يُمْهِلُ حتى يمضي ثلث الليل، ثم يهبط فيقول: \"هل من تائب؟ هل من سائل؟ هل من مستغفر من ذنب؟ \" فقال له رجلٌ: حتى يطلع الفجر؟ قال: نعم\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (ص ٢٩٥ - ٢٩٦) برقم (٢٢٣٢).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، به، ولم يسق متنه إحالة على ما قبله من حديث منصور، وسيأتي عند المصنف برقم (٢٢٤٧).\nوأبو إسحاق هو: السبيعي: عمرو بن عبد الله الهمداني.\nكتاب صلاة المسافرين وقصرها، باب الترغيب في الدعاء والذكر في آخر الليل، والإجابة فيه، (١/ ٥٢٣) برقم (٧٥٨/ ١٧٢/ …).\n(^٣) هو: أبو مسلم -كما صرح به عند مسلم، وفي (ح / ٢٢٤٧) الآتي- المدني، نزيل الكوفة.\n\"ثقة من الثالثة\" (بخ م ٤). تهذيب الكمال (٣/ ٣١٧ - ٣١٨)، التقريب (ص ١١٤).","vol":"6","page":178},{"text":"٢٢٤٦ - حدثنا عمار بن رَجَاء، وعباس بن محمد، قالا: ثنا محاضر (^١)، قال: ثنا الأعمش، عن أبي إسحاق (^٢)، عن الأغَرِّ، عن أبي هريرة، عن النبي ﷺ، بنحوه.\n_________\n(^١) هو ابن المورِّع -بتشديد الراء المكسورة- الكوفي.\n(^٢) هو السبيعي، وهو موطن الالتقاء مع الإمام مسلم.","vol":"6","page":179},{"text":"٢٢٤٧ - حدثنا أبو البَخْتَري بن شاكر (^١)، قال: ثنا حُسَيْن بن علي الجُعْفي (^٢)، قال: ثنا فُضَيْل (^٣)، عن أبي إسحاق (^٤)، عن الأغَرّ أبي مسلم،\n⦗١٨٠⦘ عن أبي هريرة وأبي سعيد، ح\nوحدثنا أبو عمر الإمام بحران (^٥)، قال: ثنا عبد الجبار بن محمد (^٦) الخَطَّابي، قال: ثنا جَرِير، عن منصور (^٧)، ح\nوحدثنا أبو أُمَيَّة الطرسوسي (^٨)، قال: ثنا محمد بن الصبّاح البزار (^٩) [¬*]، قال: ثنا أبو حفص الأبَّار -عمر بن عبد الله (^١٠) -، عن منصور، كلُّهم قالوا:\n⦗١٨١⦘ ثنا أبو إسحاق، قال: حدثني الأغَرّ أبو مسلم، قال: \"أشهد على أبي سعيد، وأبي هريرة، يشهدان له (^١١) على رسول الله ﷺ (^١٢) أنه قال: \"إذا ذهب ثلث الليل الأوسط (^١٣) هبط الرب تعالى (^١٤) إلى السماء الدنيا\n⦗١٨٢⦘ فيقول: \"هل من داع؟ هل من سائل؟ هل من مستغفر؟ هل من تائب؟ \"\nحتى يطلع الفجر (^١٥) ثم يصعد\".\nوهذا لفظ فُضَيْلٍ (^١٦) وأبي حفص.\nوأما (^١٧) حديث جرير، فقال (^١٨): \"حتى إذا ذهب ثلث الليل، بمثله حتى ينفجر (^١٩) الفجر\".\n_________\n(^١) هو: عبد الله بن محمد بن شاكر العنبري البغدادي.\n(^٢) (الجعفي) لم يرد في (ل) و(م).\n(^٣) كذا في جميع النسخ المتوفرة [فضيل عن أبي إسحاق] وعلى هذا فـ (فضيل) هو: ابن مرزوق الأغرّ الرقاشي، الكوفي، أبو عبد الرحمن.\nولكن يظهر أن فيه سقطا، وأن الصحيح: فضيل، عن منصور، عن أبي إسحاق.\nوعلى هذا فـ (فضيل) هو: ابن عياض العابد المشهور، ويدل على هذا أمورٌ:\n١ - أن الإمام النسائي أخرجه هكذا في \"عمل اليوم والليلة\" برقم (٤٨٥)، (ص ١٥٣)\nعن إبراهيم بن يعقوب، حدثنا حسين بن علي، عن فضيل، عن منصور، به، بنحوه.\n٢ - صنيع المؤلف:\nأ- حيث ساقه مع جرير وأبي حفص اللذين يرويان عن منصور.\nب- أسلوبه في تمييز الألفاظ، فكأنه يميز ألفاظ الرواة عن منصور.\n٣ - وهو هكذا [كما أَسْتَصْوِبُه] في (إتحاف المهرة) (٥/ ١٦٨ - ١٦٩). والله تعالى أعلم بالصواب.\n(^٤) هنا موضع الالتقاء، وانظر التفصيل بعد سياق طريق منصور.\n(^٥) مدينة قديمة في بلاد ما بين النهرين (العراق).\nوأبو عمر هو: عبد الحميد بن محمد بن المستام الحراني.\nكلمة (بحران) لم ترد في (ل) و(م)، وهي موجودة في (الإتحاف) (٥/ ١٦٩) أيضًا.\n(^٦) ابن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب العدوي، الخطابي، ذكره ابن حبان في \"الثقات\" توفي سنة ٢٣٨ هـ.\nو\"الخطابي\" نسبة إلى زيد بن الخطاب ﵁. الثقات لابن حبان (٨/ ٤١٨)، الأنساب (٢/ ٣٨٠)، تكملة الإكمال لابن نقطة (٢١٢٢)، (٢/ ٥١١)، اللباب (١/ ٤٥١)، الإكمال للحسيني (٥٠٠)، (١/ ٤٩٩ - ٥٠٠)، ذيل الكاشف (٨٥٣)، (ص ١٦٩)، تعجيل المنفعة (٦٠٥)، (١/ ٧٨١ - ٧٨٢).\n(^٧) هنا موضع الالتقاء، رواه مسلم عن عثمان وأبي بكر (ابني أبي شيبة) -واللفظ لهما- وإسحاق بن إبراهيم الحنظلي، كلهم، عن جرير، عن منصور، به، بنحوه، وليس فيه شهادة الأغر على شيخيه، وشهادتهما على رسول الله ﷺ. الكتاب والباب المذكوران (١/ ٥٢٣)، برقم (٧٥٨/ ١٧٢).\n(^٨) (الطرسوسي) ليس في (ل) و(م).\n(^٩) هو الدولابي، أبو جعفر البغدادي. \"ثقة، حافظ … \"، (٢٢٧ هـ) ع. تهذيب الكمال (٢٥/ ٣٨٨ - ٣٩٢)، التقريب (ص ٤٨٤).\n(^١٠) كذا في النسخ المتوفرة، وهو خطأ، والصحيح أنه: عمر بن عبد الرحمن بن قيس =\n⦗١٨١⦘ = الأبار، وهو كوفي نزل بغداد. وهو \"صدوق، وكان يحفظ، وقد عمي، من صغار الثامنة\"، (عخ د س ق).\nانظر: الكنى والأسماء للإمام مسلم (٦٣٤)، (١/ ٢٠٤)، الأسامي والكنى للحاكم (١٢٨٠)، (٣/ ٢٢٨ - ٢٢٩)، تاريخ بغداد (١١/ ١٩١ - ١٩٢)، تهذيب الكمال (٢١/ ٤٢٦ - ٤٢٩)، التقريب (ص ٤١٥)، وانظر تعليق محقق (الإتحاف) (٥/ ١٦٩).\nو\"الأبار\": -بفتح الألف، وتشديد الباء المنقوطة بواحدة- نسبة إلى عمل \"الإبَر\" وهي جمع الإبرة التي يخاط بها الثياب. الأنساب (١/ ٦٩)، اللباب (١/ ٢٣).\n(^١١) في (ل) و(م): \"به\"، وهي مطموسة في (ط).\n(^١٢) ك (١/ ٤٧٩).\n(^١٣) وعند مسلم: \"ثلث الليل الأول\"، وكذلك عنده من حديث سهيل بن أبي صالح، عن أبي هريرة (٧٥٨/ ١٦٩).\nوعنده من حديث ابن مرجانة عن أبي هريرة (٧٥٨/ ١٧١) بلفظ: \"لشطر الليل، أو لثلث الليل الآخر\".\nقال ابن حبان في التوفيق بين هذه الأحاديث: \"ويحتمل أن يكون نزوله في بعض الليالي حتى يبقى ثلث الليل الآخر، وفي بعضها حتى يذهب ثلث الليل الأول … \".\nالإحسان (٣/ ٢٠٢).\n(^١٤) كلمة (تعالى) لم ترد في (ل) و(م).\n(^١٥) كلمة (الفجر) ليست في (ط)، وهي مستدركة في الهامش في الأصل.\n(^١٦) في (ل) و(م): (لفظ حديث).\n(^١٧) في (ل) و(م): (فأما).\n(^١٨) كلمة (فقال) ليست في (ل) و(م)، وعدم وجوده أنسب، وعلى وجوده يقال: (وأما حديث جرير فقال فيه)، كذلك.\n(^١٩) أي: يظهر، و\"انْفَجَرَ\" مطاوع \"فجر\".\nانظر: اللسان (٥/ ٤٥)، المعجم الوسيط (٢/ ٦٧٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البزار)، وصوابه: البزاز، كما في الأصل الخطي بكوبريللو (٢/ ق ٦٦/ ب)، وقد صوبه المحقق في عدة مواضع من الكتاب (١٤١٣، ٢٨٠٠، ١٠١٠٧)، وانظر: (٤٩٥٣).","vol":"6","page":179},{"text":"٢٢٤٨ - حدثنا إسحاق بن باجويه الترمذي (^١) بترمذ قال: ثنا\n⦗١٨٣⦘ خالد بن مخلد القَطَواني، قال: ثنا سليمان بن بلال، عن سُهَيْلِ بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"يَنْزِل الله إلى السماء الدنيا كل ليلة حين يمضي ثلث الليل، فيقول: \"أنا الملك، أنا الملك (^٣) -مرتين- من ذا الذي يدعوني فأستجيب له؟ من ذا الذي يستغفرني فأغفر له؟ من يسألني فأعطيه؟) حتى ينفجر الفجر\".\n_________\n(^١) هو: إسحاق بن إبراهيم بن جبلة بن باحويه الترمذي، ذكره ابن حبان في (الثقات) (٨/ ١٢٢)، في ثقات تبع الأتباع، وفيه: (ماجويه) -بالميم-. وذكره السمعاني في (الأنساب) (١/ ٤٥٩ - الترمذي) وفيه: (باجويه -بالجيم المعجمة-)، وابن الجوزي في \"كشف النقاب\" (١٤٠ - (ص ٣٥)، وفيه: (حبلة) -بالمهملة-، والحافظ في (نزهة الألباب) (٢٩٩)، (١/ ١٠٧): (جميلة)، وذكر محققه أن في بعض نسخ الكتاب: (حبلة) وفي بعضها: (جهيلة).\nولم أجد تأييدًا لأحد في كتب الضبط؛ إلا أنني أميل إلى صحة (جبلة) لاتفاق ابن حبان والسمعاني عليها. =\n⦗١٨٣⦘ = وأما (باحويه) فعند الأكثر هكذا، واتفاق النسخ عليه يكاد يدفعنا إلى القطع بصحته.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، حدثنا يعقوب (وهو ابن عبد الرحمن القاري) عن سهيل بن أبي صالح، به، بنحوه، وفيه: \"ثلث الليل الأول\".\nالكتاب والباب المذكوران (١/ ٥٢٢)، برقم (٧٥٨/ ١٦٩).\n(^٣) جملة (أنا الملك) الثانية ليست في (ط).","vol":"6","page":182},{"text":"٢٢٤٩ - حدثنا [أبو العباس] (^١) الغَزِّيُّ، قال: ثنا الفِرْيَابِيُّ، قال: ثنا سفيان، عن [سليمان] الأعمش (^٢)، ح\nوحدثنا عليُّ بن حرْب، والحسن بن عفان، قالا: ثنا حسين الجعفي، عن فُضَيْلِ بن عياض، عن الأعمش، عن أبي سفيان (^٣)، عن جابر قال:\n⦗١٨٤⦘ سمعت النبي ﷺ يقول: في الليل ساعة لا يوافقها عبد مسلم يدعو الله خير (^٤) الدنيا والآخرة إلا أعطاه إياه، وذلك في كل ليلة\".\nوقال الفريابي: \"أو آتاه إياه، وهي في كل ليلة\".\n_________\n(^١) من (ل) و(م). وهو كذلك، واسمه: عبد الله بن محمد الأزدي، والفريابي معروف.\n(^٢) في (ل) و(م): (سليمان الأعمش)، وهو موضع الالتقاء، رواه مسلم عن عثمان بن أبي شيبة: حدثنا جرير عن الأعمش، به، بنحوه. كتاب صلاة المسافرين وقصرها، باب: في الليل ساعةٌ مستجاب فيها الدعاء، (١/ ٥٢١) برقم (٧٥٧).\n(^٣) الواسطي، طلحة بن نافع، أبو سفيان الإسكاف، نزيل مكة.\n(^٤) في (م): (لخير).","vol":"6","page":183},{"text":"٢٢٥٠ - حدثنا الصغاني، قال: ثنا عثمان بن أبي شيبة (^١)، قال: ثنا ابن إدريس (^٢) وجرير، عن الأعمش، بإسناده نحوه.\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن عثمان هذا عن جرير فقط، به.\n(^٢) هو: عبد الله بن إدريس الأوْدي الكوفي.","vol":"6","page":184},{"text":"٢٢٥١ - حدثنا موسى بن سفيان أبو عمران الأهوازي (^١)، قال: ثنا عبد الله بن الجهم الرازي، قال: حدثنا عمرو بن أبي قيس، عن مُطَرِّف (^٢)، عن\n⦗١٨٥⦘ الأعمش (^٣)، عن أبي سفيان، عن جابر قال: قال رسول الله ﷺ: \"في الليل ساعة لا يسأل الله فيها عبد مسلم خيرًا إلا أعطاه إياه، وذلك في (^٤) كل ليلة\".\nرواه سلمة (^٥) عن الحسن بن أعين (^٦)، عن مَعْقل (^٧)، عن أبي الزبير، عن جابر عن النبي ﷺ بنحوه (^٨) (^٩).\n_________\n(^١) هو الجنديسابوري -بضم الجيم، وسكون النون، وفتح الدال، وفي (م): (ابن الأهوازي) وهو خطأ.\nو\"الأهوازي\" -بفتح الألف وسكون الهاء- نسبة إلى \"الأهواز\" وهي من بلاد خوزستان، وهي الآن منطقة في غرب إيران على الخليج تسمى (عربستان)، وأما \"جنديسابور\" فبلدة من بلاد كور الأهواز، وهي على ثمانية فراسخ شمال غرب مدينة تُستر.\nأحسن التقاسيم (ص ٤٠٦ - الأهواز) و(٤٠٨ - جنديسابور)، المسالك والممالك (ص ٦٢، ٦٥)، الأنساب (ص ٢٣١)، ٩٤، معجم البلدان (١/ ٣٣٨ - ٣٣٩)، (٢/ ١٩٨)، بلدان الخلافة الشرقية (ص ٢٦٨، ٢٧٣)، المنجد (في الأعلام) (ص ٨٤ - ٨٥).\n(^٢) هو ابن طريف الكوفي، أبو بكر، أو أبو عبد الرحمن. \"ثقة فاضل\" (١٤١ هـ) أو بعد =\n⦗١٨٥⦘ = ذلك. ع. تهذيب الكمال (٢٨/ ٦٢ - ٦٧)، التقريب (ص ٥٣٤).\n(^٣) هنا موضع الالتقاء.\n(^٤) لفظة (في) ليست في (ل) و(م)، ومثله في صحيح مسلم، وكلاهما صحيح معنى.\n(^٥) هو: ابن شبيب المسمعي -بكسر الميم- النيسابوري، نزيل مكة. \"ثقة، من كبار الحادية عشرة\" (بضع وسنة ٢٤٠ هـ). تهذيب الكمال (١١/ ٢٨٤ - ٢٨٧)، التقريب (ص ٢٤٧).\n(^٦) هو: الحسن بن محمد بن أعين الحراني، أبو علي.\n(^٧) هو ابن عبيد الله الجزري.\n(^٨) كلمة (بنحوه) ليست في (م).\n(^٩) رواه الإمام مسلم في الكتاب والباب المذكورين (١/ ٥٢١) برقم (٧٥٧/ ١٦٧).","vol":"6","page":184},{"text":"<span data-type='title' id=toc-376>باب فضلِ صلاةِ نِصْفِ اللّيْلِ على سائره إلى أن يبقى سُدُسُه</span>","vol":"6","page":186},{"text":"٢٢٥٢ - أخبرنا يونسُ بن عبد الأعلى، قال: أبنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن عمرو بن أوس، عن عبد الله بن عمرو، قال: قال رسول الله ﷺ: \"أحَبُّ الصلاة إلى الله صلاة داود، كان ينام نصف الليل (^٢) ويقوم ثُلُثَه، وينام سُدُسَه\" (^٣).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة وزهير بن حرْب، عن ابن عيينة، به، بمثله، مطولًا. كتاب الصيام، باب النهي عن صوم الدهر … وبيان تفضيل صوم يوم وإفطار يوم، (٢/ ٨١٦) برقم (١١٥٩/ ١٨٩).\n(^٢) (ك ١/ ٤٨٠).\n(^٣) وأخرجه البخاري في \"التهجد\" (١١٣١) باب من نام عند السحر (٣/ ٢٠، مع الفتح)، عن علي بن عبد الله، وفي \"أحاديث الأنبياء\" (٣٤٢٠)، باب أحب الصلاة إلى الله صلاة داود … (٦/ ٥٢٥، مع الفتح)، عن قتيبة بن سعيد، كلاهما عن ابن عيينة، به، بنحوه، ولفظ قتيبة أقرب إلى سياق يونُس.","vol":"6","page":186},{"text":"٢٢٥٣ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: ثنا حسين الجعفي (^٢)، عن زائدة، عن عبد الملك بن عمير، عن محمد بن المنتشر (^٣)،\n⦗١٨٧⦘ عن حميد بن عبد الرحمن [الحِمْيَري] (^٤)، عن أبي هريرة قال: سأل رجل رسول الله ﷺ: \"أيُّ الصلاة أفضل بعد صلاة المكتوبة؟ \" قال: \"الصلاة في جوف الليل\".\n_________\n(^١) هو الكوفي.\n(^٢) هو: حسين بن علي الجعفي، وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه الأخير عن أبي بكر بن أبي شيبة: حدثنا حسين بن علي، به، ولم يسق متنه إحالة على حديث جرير قبله. كتاب الصيام، باب فضل صوم المحرم، (٢/ ٨٢١) برقم (١١٦٣/ ٢٠٣/ …).\n(^٣) ابن الأجدع الهمْداني -بالسكون- الكوفي. \"ثقة، من الرابعة\" ع. تهذيب الكمال =\n⦗١٨٧⦘ = (٢٦/ ٤٩٦ - ٤٩٧)، التقريب (ص ٥٠٨).\n(^٤) من (ل) و(م) وهو كذلك، وهو من البصرة. \"ثقة فقيه، من الثالثة\" ع. تهذيب الكمال (٧/ ٣٨١ - ٣٨٣)، التقريب (ص ١٨٢).","vol":"6","page":186},{"text":"<span data-type='title' id=toc-377>باب [بيان] (^١) فضل صلاة آخر الليل على أوَّلِه</span>\n_________\n(^١) (بيان) من (ل) و(م).","vol":"6","page":188},{"text":"٢٢٥٤ - حدثنا علي بن حرْب، قال: ثنا أبو معاوية (^١) ويعلى، قالا: ثنا الأعمش، عن أبي سفيان، عن جابر، قال: قال النبي ﷺ: \"من خشي منكم أن لا يقوم من آخر الليل (^٢) فليوتر من أول الليل، ثم لِيَرْقُدْ، ومن طَمِعَ منكم أن يقوم من آخر الليل فليوتر من آخر اليل، وذلك أفضل\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة: حدثنا حفص وأبو معاوية، عن الأعمش، به، بنحوه، وفيه: \"فإن صلاة آخر الليل مشهودة\".\nأما يعلى فهو: ابن عبيد، ولم يورد مسلم حديثه.\nوالحديث أخرجه في كتاب صلاة المسافرين، باب من خاف أن لا يقوم من آخر الليل فليوتر أوله، (١/ ٥٢٠) برقم (٧٥٥).\n(^٢) من هنا إلى نهاية كلمة (من آخر الليل) ساقط من (م).","vol":"6","page":188},{"text":"٢٢٥٥ - حدثنا عباس [بن محمد] (^١)، قال: ثنا محاضرٌ، قال: ثنا الأعمش (^٢)، بمثله \"من آخر الليل؛ فإن قراءةَ آخِرِ الليل محضورة (^٣)، وذلك أفضل\".\n_________\n(^١) من (ل) و(م).\n(^٢) هنا موضع الالتقاء.\n(^٣) أي: تحضرها الملائكة، كما في حديث حفص عند مسلم: \"مشهودة\".\nانظر: مشارق الأنوار (١/ ٢٠٧).","vol":"6","page":188},{"text":"٢٢٥٦ - حدثنا أبو أحمد شعيب بن عمرو (^١) بعسكر مكرم (^٢)، قال: حدثنا سَلَمَةُ بن شَبِيْب (^٣)، قال: ثنا الحسن بن أَعْيَنْ، قال: ثنا مَعْقَلُ بن عبيد الله، عن أبي الزبير، عن جابر، قال: سمعتُ النبي ﷺ يقول: \"أيكم خاف أن لا يقوم من آخر الليل فليوتر، ثم لِيَرْقُدْ، ومن وَثِقَ بقيام من الليل فليوتر من آخره، فإن قراءة آخر الليل محضورة، وذلك أفضل\".\n_________\n(^١) هكذا جاء في المخطوط، وورد في مواضع أخرى عند المصنّف -كما في ح (٤١٤٦، ٦٦٨٤، ٩٢٥٦، ١٠٠٨٢) -: \"أبو أحمدَ شعيب بن عمران -بن موسى بن عيسى- العسكريّ، بعسكر مُكْرَم\"، وجميع رواياته عن سلمة بن شبيب بهذا الإسناد الفرد.\n(^٢) \"عسكر مُكْرَم\": -بضم الميم، وسكون الكاف، وفتح الراء- بلد مشهور من نواحي خوزستان.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن عن سلمة هذا، به، بمثله.\nكتاب صلاة المسافرين، باب من خاف أن لا يقوم من آخر الليل فليوتر أوله، (١/ ٥٢٠)، برقم (٧٥٥/ ١٦٣).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: انظر: إتحاف المهرة (٣٦٣٥).","vol":"6","page":189},{"text":"<span data-type='title' id=toc-378>[باب] (^١) بيانِ الدليل على إيجاب القيام بالليل، وبيان الخبرِ المُبَيِّنِ على أن القيام بالليل غير واجب (^٢)، وأن الآيتين من آخر سورة البقرة تجزئُ من القراءة بالليل</span>\n_________\n(^١) من (ل) و(م) وليس فيهما: (بيان).\n(^٢) في (ل) و(م): (ليس بواجب).","vol":"6","page":190},{"text":"٢٢٥٧ - حدثنا محمد بن مسلم (^١) بن وارة أبو عبد الله الرازي، قال: ثنا عمرو بن أبي سلمة أبو حفص (^٢)، عن الأوزاعي، قال: حدثني يحيى بن أبي كثير، عن عمر بن الحكم (^٣)، قال: أخبرني أبو سلَمَةَ بن عبد الرحمن، عن عبد الله بن عمرو بن العاص، قال: قال رسول الله ﷺ: \"لا تَكُن مثل فلان (^٤) كان يقوم الليلَ\n⦗١٩١⦘ فتَرَكَ قيام الليل\" (^٥).\n_________\n(^١) ابن عثمان بن عبد الله المعروف بـ (ابن وارة) -بفتح الراء المخففة-. \"ثقة حافظ\" (٢٧٠ هـ) وقيل: قبلها. (س). تهذيب الكمال (٢٦/ ٤٤٤ - ٤٥٢)، التقريب (ص ٥٠٧).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أحمد بن يوسف الأزدي: حدثنا عمرو بن أبي سلمة، به، بمثله، إلا أن فيه \"بمثل فلان\" -بزيادة الباء-. كتاب الصيام، باب النهي عن صوم الدهر لمن تضرر به ....، (٢/ ٨١٤) برقم (١١٥٩/ ١٨٥).\nو\"عمرو بن أبي سلمة\" هذا هو التّنِّيْسِيُّ، أبو حفص الدمشقي، صاحب الأوزاعي.\n(^٣) ابن ثوبان المدني. \"صدوق\"، (١١٧ هـ). (خت م دس ق). تهذيب الكمال (٢١/ ٣٠٧ - ٣٠٩)، التقريب (ص ٤١١).\n(^٤) قال الحافظ في \"الفتح\" (٣/ ٤٦): \"لم أقف على تسميته في شيء من الطرق، وكأن إبهام مثل هذا لقصد الستر عليه … \".\n(^٥) وأخرجه البخاري في \"التهجد\" (١١٥٢) باب ما يكره من تَرْكِ قيام الليل لمن كان يقومه، (٣/ ٤٥، مع الفتح)، عن عباس بن الحسن، قال: حدثنا مُبَشِّرٌ (وهو ابن إسماعيل)، وعن مقاتل أبي الحسن قال: أخبرنا عبد الله (وهو ابن المبارك) -كلاهما عن الأوزاعي: حدثنا يحيى بن أبي كثير، قال: حدثني أبو سلمة، به، بدون واسطة عمر بن الحكم.\nثم أشار إلى طريق عمرو بن أبي سلمة أيضًا، إشارة منه إلى أنه من المزيد في متصل الأسانيد، وراجع التفصيل في الفتح (٣/ ٤٦).","vol":"6","page":190},{"text":"٢٢٥٨ - أخبرنا يونس بن عبد الأعلى، قال: أبنا بِشْرُ بن بكر، عن الأوزاعي (^١)، قال: حدثني يحيى بن أبي كثير، عن عمر بن الحكم بن ثوبان، قال: حدثني أبو سلَمَةَ بن عبد الرحمن، عن عبد الله بن عمرو قال: قال لي رسول الله ﷺ: \"يا عبد الله (^٢) لا تكُنْ مثل فلان، كان يقوم الليل، فترك قيام الليل\".\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) (ك ١/ ٤٨١).","vol":"6","page":191},{"text":"٢٢٥٩ - حدثنا أبو داود الحراني، قال: ثنا يعقوب بن إبراهيم بن سعد، قال: ثنا أبي، عن صالح (^١)، عن ابن شهاب (^٢) قال: أخبرني علي بن\n⦗١٩٢⦘ الحسين، أن أباه حسينَ بن علي أخبره أن عليَّ بن أبي طالب أخبره أن رسول الله ﷺ طرقه (^٣) هو وفاطمة بنت رسول الله ﷺ، فقال: \"ألا تصلون؟ \" فقلت: \"يا رسول الله، إنما أنفسنا بيد الله؛ فإذا شاء أن يبعثنا بعثنا\". فانصرف رسول الله ﷺ حين قلتُ (^٤) ذلك، ولم يرجع (^٥) إلي شيئًا، ثم سمعتُه وهو يضرب فخذه، ويقول: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (٥٤)﴾ (^٦) (^٧).\n_________\n(^١) هو ابن كيسان المدني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، حدثنا ليث، عن عقيل، عن الزهري، به، بنحوه. كتاب صلاة المسافرين، باب ما روي فيمن نام الليل أجمع حتى =\n⦗١٩٢⦘ = أصبح، (١/ ٥٣٧ - ٥٣٨) برقم (٧٧٥).\n(^٣) \"طرقه\" من طرق يطرق طُروقًا، و\"الطُّروق\" -بضم الطاء-: إتيان المنازل بالليل خاصة، و\"طرق\": إذا أتى ليلًا.\nتفسير غريب ما في الصحيحين (ص ٢٠٨)، وانظر: مشارق الأنوار (١/ ٣١٩).\n(^٤) في (ل) و(م): (قلت له ذلك).\n(^٥) بفتح أوله: أي: لم يجبني.\n(^٦) من الآية (٥٤) من سورة (الكهف).\n(^٧) وأخرجه البخاري في \"التفسير\" (٤٧٢٤) باب ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (٥٤)﴾، (٨/ ٢٦٠، مع الفتح)، عن علي بن عبد الله: حدثنا يعقوب بن إبراهيم بن سعد، به، بنحوه، مختصرًا.","vol":"6","page":191},{"text":"٢٢٦٠ - حدثنا أبو أمية، ثنا الوليد بن صالح (^١)، وحَنِيْفَةُ بن\n⦗١٩٣⦘ مَرْزُوق (^٢) -شيخ ثقة، ببغداد- قالا: ثنا الليث (^٣)، عن عقيل، عن ابن شهاب -بإسناده مثله- \"وهو مدبر يضرب فخذه، ويقول: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (٥٤)﴾ \" (^٤).\n_________\n(^١) هو النخاس -بنون ومعجمة، ثم مهملة- الضبي، أبو محمد الجزري، نزيل بغداد.\n\"ثقة من صغار التاسعة\" (خ م). الأنساب (٥/ ٤٧٠)، تهذيب الكمال (٣١/ ٢٨ - ٣٠)، التقريب (ص ٥٨٢).\n(^٢) أبو الحسن، سكن بغداد، ذكره ابن حبان في \"الثقات\" (٨/ ٢١٧)، وقال: \"يروي عن شريك، روى عنه أهل العراق\". وأورده الخطيب في تاريخه (٨/ ٢٨٣) ولم يذكر فيه جرحًا ولا تعديلًا. وقد وثّقه المصنّف هنا.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن قتيبة، عن الليث، به.\n(^٤) من الآية (٥٤) من سورة \"الكهف\".","vol":"6","page":192},{"text":"٢٢٦١ - حدثنا أبو الجَماهِر الحِمصي (^١) والصغاني، وأبو أمية، قالوا: ثنا أبو اليمان، قال: ابنا شعيب، عن الزهري -بإسناده (^٢) - إلا أنه قال: \"وهو مولي (^٣)، يضرب فخذه\" (^٤).\n_________\n(^١) هو: محمد بن عبد الرحمن الحمصي. و\"الحمصي\" نسبة إلى \"حمص\" بلدةٍ معروفةٍ من بلاد الشام، تقع في سورية بين دمشق وحلب، قال المقدسي عنها: ليس بالشام بلدة أكبر منها. أحسن التقاسيم (ص ١٥٦)، المسالك والممالك (ص ٤٦)، الأنساب (٢/ ٢٦٣)، معجم البلدان (٢/ ٣٤٧)، المنجد (في الأعلام) (ص ٢٥٩ - ٢٦٠).\nوالنسبة (الحمصي) لم ترد في (ل) و(م) هنا.\n(^٢) في (ل) و(م) هنا زيادة: (مثله).\n(^٣) كذا في النسخ، وفي صحيح البخاري -من رواية أبي اليمان- بلفظ: (موَلٍّ -بإسقاط الياء- وهو الأصح لغةً، لأن الياء لا تثبت رفعًا وجرًا مع التنوين.\n(^٤) وأخرجه البخاري في \"التهجد\" (١١٢٧)، باب تحريض النبي ﷺ على قيام الليل … =\n⦗١٩٤⦘ = (٣/ ١٣، مع الفتح).\nوفي \"الاعتصام\" (٧٣٤٧) باب ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (٥٤) …﴾ (١٣/ ٣٢٦، مع الفتح).\nوفي \"التوحيد\" (٧٤٦٥) باب في المشيئة والإرادة، (١٣/ ٤٥٤، مع الفتح)، عن أبي اليمان، عن شعيب، به.\nساق في \"التهجد\" بمثل لفظ المصنف، لأنه ساقها على لفظ أبي اليمان.\nأما في \"الاعتصام\" فرواية أبي اليمان مقرونة برواية إسحاق بن راشد [محمد بن سلام عن عتاب بن بشير، عن إسحاق] وساقها على لفظ إسحاق.\nوأما في \"التوحيد\" فمقرونة برواية ابن أبي عتيق [إسماعيل بن أبي أويس، عن أخيه عبد الحميد، عن سليمان بن بلال، عن محمد بن أبي عتيق]، وساقها على لفظ ابن أبي عتيق.","vol":"6","page":193},{"text":"٢٢٦٢ - حدثنا هلالُ بن العلاء (^١)، قال: ثنا سعيد بن عبد الملك [بن واقد] (^٢)، قال: ثنا\n⦗١٩٥⦘ محمد بن سلمة (^٣) عن أبي عبد الرحيم (^٤)، عن زيد بن أبي أُنَيْسة (^٥)، عن الزهري (^٦)، عن علي بن الحسين، عن أبيه، عن جده، قال: أتانا رسول الله ﷺ في السحر، وأنا وفاطمة نائمان، فقال \"ألا تقومان تصليان\"؟ فقلتُ مُجيبًا له: \"إنما أنفُسُنا بيد الله إذا شاء أن يبعثها بعثها\"، قال: فرجع ولم يُجِبْ إليَّ بكلام، فسمعتُه حين ولَّى -وضرب بيده على فخذه- وهو يقول: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (٥٤)﴾ (^٧).\n_________\n(^١) ابن هلال الباهلي مولاهم أبو عمر الرقي.\n(^٢) من (ل) و(م) وهو كذلك. وهو من حران.\nذكره ابن حبان في \"الثقات\". وقال أبو حاتم: \"يتكلمون فيه، يقال: إنه أخذ كتبًا لمحمد بن سلمة فحدث بها، ورأيت فيما حدث أكاذيب كذب\". وقال الدارقطني: \"ضعيف لا يحتج به\". وذكره الذهبي في \"الميزان\" وذكر كلام أبي حاتم السابق، ثم ساق حديثًا حكم عليه بالوضع، وحمَّل المترجَمَ وضْعَه. وذكره في \"المغني في الضعفاء\" واكتفى بذكر قول أبي حاتم: \"يتكلمون فيه\" فقط.\nأما الحافظ فمال إلى كون الوليد بن مسلم (شيخ المترجم في الحديث الذي ذكره =\n⦗١٩٥⦘ = الذهبي، والذي يروي عن الفزاري) سمعه من إنسان ضعيف، ودلَّسه على الفزاري\".\nوالقلب إلى كلامه أميل.\nفهو كما قال الدارقطني -وهو معتدل-: \"ضعيف لا يحتج به\"، وخاصة إذا روى عن محمد بن سلمة (شيخه في هذا الحديث).\nالجرح والتعديل (٤/ ٤٥)، الثقات لابن حبان (٨/ ٢٦٧)، ضعفاء ابن الجوزي (١٤٢٠)، (١/ ٣٢٣)، المغني في الضعفاء (٢٤٢٨)، (١/ ٢٦٣)، الديوان (١٦٣٢)، (ص ١٦١)، لسان الميزان (٣/ ٢٧٩ - ٢٨٠)، الكشف الحثيث (٣١٠)، (ص ١٢٥).\n(^٣) ابن عبد الله الباهلي مولاهم الحراني.\n(^٤) هو خالد بن أبي يزيد بن سماك بن رستم الأموي مولاهم الحراني \"ثقة\"، (١٤٤ هـ) (بخ م د س). تهذيب الكمال (٨/ ٢١٧ - ٢١٨)، التقريب (ص ١٩٢).\n(^٥) هو الجزري، أبو أسامة، أصله من الكوفة، ثم سكن \"الرها\".\n(^٦) هنا موضع الالتقاء.\n(^٧) الآية (٥٤) من سورة \"الكهف\".","vol":"6","page":194},{"text":"٢٢٦٣ - حدثنا ابن الفَرَجِي (^١) قال: حدثني إبراهيم بن المنذر (^٢)، قال: ثنا عمرُ بن عثمان التيمي (^٣)،\n⦗١٩٧⦘ عن أبيه (^٤)، ح\nوحدثنا أبو أمية، قال: ثنا يحيى بن صالح الوُحَاظي، قال: ثنا\n⦗١٩٨⦘ إسحاق بن يحيى (^٥)، قالا: ثنا الزهري (^٦)، بإسناده نحوه.\n_________\n(^١) هو: محمد بن يعقوب بن الفرج، أبو جعفر الصوفي، المعروف بابن الفرجي، من أهل سُرَّ من رأى. ترجم له الخطيب في تاريخ بغداد (٣/ ٣٨٧ - ٣٨٨)، والسمعاني في \"الأنساب\" (٤/ ٣٦٠) -ومصدرهما أبو سعيد ابن الأعرابي- وابن ماكولا في \"إكماله\" (٧/ ٦٧)، وابن الأثير في \"لبابه\" (٢/ ٤١٨) ولم يوردوا فيه جرحًا ولا تعديلًا، وجاء في الأنساب: \"وكان له موضع من العلم والفقه ومعرفة الحديث، لزم عليّ بن المديني فأكثر عنه، وكان يحفظ الحديث .... صحب الصوفية … \".\nو\"الفرجي\" -بفتح الفاء والراء- نسبة إلى \"الفرج\" وهو اسم رجل.\n(^٢) ابن عبد الله بن المنذر الأسدي الحِزامي. (٢٣٦ هـ) (خ ت س ق).\nوثقه ابن معين، وابن وضّاح والدارقطني، وقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس به بأس\"، وتكلم فيه أحمد من أجل كونه دخل إلى ابن أبي دؤاد وتخليطه فيه، في القرآن. وقال الساجي: \"عنده مناكير\". وتعقبه الخطيب بقوله: \"أما المناكير فقلَّ ما يوجد في حديثه إلا أن يكون عن المجهولين، ومن ليس بمشهور عند المحدثين، ومع هذا فإن يحيى بن معين وغيره من الحفاظ كانوا يرضونه ويوثقونه\". وقال الحافظان: الذهبي وابن حجر: \"صدوق\"، زاد ابن حجر: \"تكلم فيه أحمد لأجل القرآن\". وهو كذلك أو فوقه، والجرح راجع إلى ما أشار إليه الحافظ من تخليطه في القرآن.\nالجرح والتعديل (٢/ ١٣٩)، تاريخ بغداد (٦/ ١٧٩ - ١٨١)، تهذيب الكمال (٢/ ٢٠٧ - ٢١١)، الكاشف (١/ ٢٢٥)، هدي الساري (ص ٤٠٨)، تهذيب التهذيب (١/ ١٤٥)، التقريب (ص ٩٤).\n(^٣) ابن عمر بن موسى التيمي، المدني، أبو حفص، (١٦٦ هـ) بالمدينة، (ر ق). =\n⦗١٩٧⦘ = سئل ابن معين عنه وعن أبيه فقال: \"لا أعرفهما\". وقال ابن أبي حاتم -بعد أن ساق قول ابن معين السابق-: \"يعني: أنه مجهول\". ووافقه ابن عدي في كونهما مجهولين.\nلكن ذكره ابن حبان في \"الثقات\" وقال: \"مستقيم الحديث\". وأثنى عليه الزبير بن بكَّار ثناءً بالغًا. وقال الذهبي: \"ثقة\". وقال الحافظ: \"صدوق\"، وهو كما قال الحافظ. أخبار القضاة لوكيع (٢/ ١٣٤)، تاريخ الدارمي عن ابن معين (٢٩، ٥٩٧) (ص ٤٧، ١٦٦)، الجرح (٦/ ١٢٤)، \"الثقات\" لابن حبان (٨/ ٤٤١)، الكامل لابن عدي (٥/ ٦٨)، تهذيب الكمال (٢١/ ٤٦٠ - ٤٦١)، الكاشف (٢/ ٦٦)، تهذيب التهذيب (٧/ ٤٢٤)، التقريب (ص ٤١٥).\n(^٤) هو عثمان بن عمر بن موسى التيمي، المدني قاضيها، (خت د ق). تقدم قول ابن معين فيه وفي ابنه أنه لا يعرفهما، وكذلك موافقة ابن عدي له. وتعقبهما الحافظ بقوله: \"وقول عثمان الدارمي عن يحيى بن معين: \"لا أعرفه\" وقول ابن عدي: \"هو كما قال\" عجيب، وقد عرفه غيرهما حق المعرفة كما سيأتي في ترجمة عمر بن عثمان\".\nقلت: وكما سبق في ترجمة ابنه لم ينقل الحافظ في ترجمتهما لأحد من النقاد ما تتحقق به المعرفة عند يحيى إلا ذكر ابن حبان لهما في \"الثقات\".\nوقال أبو محمد بن يربوع الأشبيلي: \"وأما الدارقطني فذكره في \"العلل\" كثيرًا … ورأيته قد رجَّحَ كلامه في بعض المواضع، وهو على أصل البخاري محتمل\". وقال الحافظ: \"مقبول، من السادسة، مات في خلافة المنصور\".\n\"الثقات\" لابن حبان (٧/ ٢٠٠)، تهذيب الكمال (١٩/ ٤٦٤ - ٤٦٧)، تهذيب التهذيب (٧/ ١٣١)، التقريب (ص ٣٨٦).\n(^٥) ابن علقمة الكلبي الحمصي، يعرف بالعَوْصِيّ -بفتح العين المهملة- (خت).\nذكره ابن حبان في الثقات (٦/ ٤٩). وقال الدارقطني: \"أحاديثه صالحة، ومحمد [أي الإمام البخاري] يَسْتَشْهِدُ به، ولا يعتَدُّه في الأصول\". سؤالات الحكم (٢٨٠)، (ص ١٨٥). وذكره البخاري في \"الكبير\" (١/ ٤٠٦)، وابن أبي حاتم في \"الجرح\" (٢/ ٢٣٧)، ولم يذكرا فيه جرحًا ولا تعديلًا. وذكره الذهلي في الطبقة الثانية من أصحاب الزهري، وقال: \"مجهول\".\nوجميع المصادر على أنه لم يرو عنه إلا الوحاظي، ولم يرو هو إلا عن الزهري. وروى أبو عوانة عن ابن عوف قوله: \"يقال: إن إسحاق بن يحيى قتل أباه\". وقال الحافظ: \"صدوق … من الثامنة\". تهذيب الكمال (٢/ ٤٩٢ - ٤٩٣)، ميزان الاعتدال (١/ ٢٠٤)، التقريب (ص ١٠٣).\n(^٦) هنا موضع الالتقاء.","vol":"6","page":196},{"text":"٢٢٦٤ - قرأت على أبي عبيد الله حماد بن الحسن (^١)، قال: ثنا حبان بن هلال، قال: ثنا وُهَيب بن خالد (^٢)، قال: ثنا موسى (^٣)، قال: سمعتُ أبا النضر يُحَدِّث، ح\n⦗١٩٩⦘ وحدثنا الصغاني، قال: ثنا عبد الأعلى بن حماد، قال: ثنا وُهَيب بن خالد، قال: ثنا موسى بن عقبة، عن سالم أبي النضر يحدِّث (^٤) عن بسر بن (^٥) سعيد، عن زيد بن ثابت، أن رسول الله ﷺ اتخذ حُجْرة من حصير في المسجد في رمضان، فصلى فيه لياليَ، فصلى بصلاته ناس من أصحابه، فلما علم بهم جعل يقعد، خرج (^٦) إليهم، فقال \"قد عرفتُ الذي رأيتُ من صنيعكم (^٧)، فصلوا أيها الناس في بيوتكم، فإن أفضل الصلاة صلاة المرء في بيته إلا المكتوبة\".\nهذا لفظ الصغاني.\nوقال حبان في حديثه: \"اتخذ حجرة في المسجد من حصير، فصلى فيها رسول الله ﷺ لياليَ حتى اجتمع الناس إليه، فَقَدُوا (^٨) صلاته\n⦗٢٠٠⦘ ليلة، فظنوا أنه قد نام، فجعل بعضهم يَتَنَحْنَحُ ليخرج إليهم، فقال: \"ما زال بكم الذي رأيتُ من صنيعكم حتى خَشيتُ أن يُكْتَب (^٩) عليكم، ولو كُتِبَ عليكم ما قُمْتُم به، فصلوا أيها الناس في بيوتكم، فإن أفضل صلاة المرء في بيته إلا الصلاة المكتوبة\" (^١٠).\n_________\n(^١) ابن عنبسة الوراق البصري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن حاتم: حدثنا بهز: حدثنا وهيب، به، ولم يسق متنه كاملًا إحالة على حديث عبد الله بن سعيد قبله، وسيأتي عند المصنف برقم (٢٢٦٥). كتاب صلاة المسافرين وقصرها، باب استحباب صلاة النافلة في بيته، وجوازها في المسجد، (١/ ٥٤٠) برقم (٧٨١/ ٢١٤).\n(^٣) هو ابن عقبة الأسدي، وأبو النضر هو: سالم بن أبي أمية المدني.\n(^٤) كلمة (يحدث) ليست في (ل) و(م).\n(^٥) (ك ١/ ٤٨٢).\n(^٦) في الأصل و(س): (فلم يخرج)، وهذا خطأ قطعًا، يدل عليه السياق، ولفظ حبان الآتي، و(ح / ٢٢٦٥) الآتي، ولفظ عبد الأعلى بن حماد عند البخاري (٧٣١): (فخرج إليهم). والمثبت من (ل) و(م) وهو أقرب إلى الصحة، وتوجد في نسخة (ل) ضبة عند هده الكلمة لورودها هكذا، لأن الأصح أن يقال بالفاء.\n(^٧) أي: تَجَمُّعهم في المسجد، كونُهم رفعوا أصواتهم، وسبحوا به ليخرج إليهم، وحصب بعضهم الباب لظنهم أنه نائم، وتَنَحْنُحهم، كما في الروايات. انظر: الفتح (٢/ ٢٥٢).\n(^٨) كذا في النسخ، وفي البخاري (٧٢٩٠) من حديث عفان عن وهيب بلفظ \"ثم فقدوا صوته ليلة … \".\n(^٩) استُشْكِلَتْ هذه الخشية من وجوه ذكرها العلماء وأجابوا عنها.\nراجع الفتح (٣/ ١٧) ففيه تفصيل ذلك.\n(^١٠) وأخرجه البخاري في \"الأذان\" (٧٣١) باب صلاة الليل، (٢/ ٢٥١، مع الفتح)، عن عبد الأعلى بن حماد، شيخِ الصغاني هنا.\nوفي \"الاعتصام\" (٧٢٩٠) باب ما يكره من كثرة السؤال … (١٣/ ٢٧٨، مع الفتح)، عن إسحاق بن منصور، عن عفان، كلاهما عن وهيب، به.\nلفظُ عبد الأعلى قريب من لفظ الصغاني، ولفظ عفان قريب من لفظ حَبّان.","vol":"6","page":198},{"text":"٢٢٦٥ - حدثنا يعقوب بن سفيان الفارسي (^١)، والصغاني، قالا: ثنا مكي (^٢)، قال: ثنا عبد الله بن سعيد (^٣)، عن أبي النضر، عن بُسْرِ بن سعيد، عن زيد بن ثابت أنه قال: \"احتجَرَ (^٤) رسول الله ﷺ حُجْرَةً فكان رسول الله\n⦗٢٠١⦘ﷺ يخرج من الليل فيصلي فيها؛ فرآه رجال يصلي؛ فصلوا معه بصلاته، وكانوا يأتونه كل ليلة، حتى إذا كان ليلة من الليالي لم يخرجْ إليهم رسول الله ﷺ، قال: فَتَنَحْنَحُوا، ورفعوا أصواتهم، وحَصَبُوا (^٥) بابَه؛ فخرج إليهم رسول الله ﷺ مغضبًا؛ فقال لهم: \"أيها الناس، ما زال بكم صنيعكم حتى ظننتُ أن (^٦) سَيُكْتَب عليكم، فعليكم بالصلاة في بيوتكم، فإن خير صلاة المرء في بيته إلّا الصلاة المكتوبة\" (^٧).\n_________\n(^١) (الفارسي) ليست في (ل) و(م).\n(^٢) هو ابن إبراهيم البلخي.\n(^٣) هو ابن أبي هند الفزاري مولاهم المدني. وهو الملتقى -هنا- بين المصنف والإمام مسلم، رواه مسلم عن محمد بن المثنى، حدثنا محمد بن جعفر، حدثنا عبد الله بن سعيد، به، بنحوه. الكتاب والباب المذكوران (١/ ٥٣٩) برقم (٧٨١).\n(^٤) أي: اتخذ حجرة. تفسير غريب ما في الصحيحين (ص ١٠٥)، المشارق (١/ ١٨١).\n(^٥) أي: رموه بالحصباء، ويقال: تحاصب القوم: تراموا بالحصباء.\nتفسير غريب ما في الصحيحين (ص ١٠٦)، وانظر: المشارق (١/ ٢٠٥).\n(^٦) وفي مسلم والبخاري: \"أنه سيكتب عليكم\"، وفي (ل): \"ستكتب\".\n(^٧) وأخرجه البخاري في \"الأدب\" (٦١١٣) باب ما يجوز من الغضب والشدة لأمر الله تعالى، (١٠/ ٥٣٤، مع الفتح)، عن المكي (تعليقًا).\nوعن محمد بن زياد: حدثنا محمد بن جعفر.\nكلاهما عن عبد الله بن سعيد، به، بنحوه، واللفظ لابن جعفر.","vol":"6","page":200},{"text":"٢٢٦٦ - حدثنا يونس بن حبيب وعمار بن رَجَاء، قالا: ثنا أبو داود (^١)، قال: ثنا شعبة (^٢)، عن الأعمش، ومنصور، عن إبراهيم (^٣)، عن\n⦗٢٠٢⦘ عبد الرحمن بن يزيد (^٤)، عن أبي مسعود (^٥)، قال (^٦): بلغني عنه حديث فلَقِيْتُه وهو يطوف بالبيت، فسألته؛ فحدثني أنّ النبي ﷺ قال: \"من قرأ الآيتين (^٧) من سورة البقرة في ليلة كفتاه\" (^٨).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٦١٤)، (ص ٨٦).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، عن منصور وحده، به، ولم يسق متنه إحالة على حديث زهير قبله. [وراجع للوقوف على بقية طرق حديث منصور عند مسلم (ح / ٢٢٦٧)، ولحديث الأعمش (ح / ٢٢٦٨)]. كتاب صلاة المسافرين، باب فضل الفاتحة وخواتيم سورة البقرة … (١/ ٥٥٥) برقم (٨٠٧/ ٠٠٠).\n(^٣) هو ابن يزيد النخعي.\n(^٤) ابن قيس النخعي، أبو بكر الكوفي. \"ثقة\" (٨٣ هـ) ع. تهذيب الكمال (١٨/ ١٢ - ١٤)، التقريب (ص ٣٥٣).\n(^٥) هو: عقبة بن عمرو بن ثعلبة الأنصاري، أبو مسعود البدري -مشهور بكنيته-.\n(^٦) القائل هو: عبد الرحمن، والضمير في \"عنه\" راجع إلى أبي مسعود، ولفظ زهير عن منصور عند مسلم: \"عن عبد الرحمن قال: لقيت أبا مسعود عند البيت، فقلت: حديث بلغني عنك في الآيتين … \".\n(^٧) أي: من آخر سورة البقرة، كما سيأتي.\n(^٨) قيل: معناه: كفتاه من قيام الليل، وقيل: من الشيطان، وقيل: من الآفات، ويحتمل الجميع. راجع: شرح النووي لمسلم (٦/ ٩١ - ٩٢)، شرح الأبي والسنوسي (٣/ ١٥٣).\nوترجمة المصنف لهذا الباب تدل على ترجيحه للمعنى الأول.","vol":"6","page":201},{"text":"٢٢٦٧ - حدثنا يونس بن عبد الأعلى، وأحمد بن شيبان (^١) (^٢) قالا: ثنا ابن عيينة [¬*]، ح\nوحدثنا (^٣) ابن عفان (^٤)، قال: ..........................\n⦗٢٠٣⦘ ثنا أبو داود (^٥)، ح\nوحدثنا الغزيُّ (^٦)، قال: ثنا الفِرْيَابِي، قالا: ثنا سفيان الثوري، جميعًا عن منصور (^٧)، عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود، قال: قال النبي ﷺ: \"الآيتان (^٨) الآخرتان (^٩) من آخر سورة البقرة من قرأهما في ليلة كفتاه\".\n_________\n(^١) ابن الوليد بن حيان القيسي الفزاري، أبو عبد المؤمن الرملي.\n(^٢) من هنا إلى نهاية قوله: \"الفريابي\" ساقط من (ل)، أما نسخة (م) ففيها تخليط واضح سندًا ومتنًا إلى جانب السقط، وذلك إلى آخر هذا الباب -ولم أُحَبِّذْ إثقال الحاشية بتفصيل ذلك.\n(^٣) (ك ١/ ٤٨٣).\n(^٤) هو: الحسن بن علي بن عفان العامري.\n(^٥) هو الطيالسي، ولم أقف على الحديث في مسنده المطبوع [¬**].\n(^٦) هو: أبو العباس، عبد الله بن محمد الفلسطيني. و\"الفريابي\" هو محمد بن يوسف.\n(^٧) هنا موضع الالتقاء، رواه مسلم عن أحمد بن يونس، حدثنا زهير، وعن إسحاق بن إبراهيم، أخبرنا جرير.\nكلاهما عن منصور، به، وساقه على سياق زهير بنحو لفظ الحديث السابق.\nوحديث جرير مقرون بحديث شعبة السابق. الكتاب والباب المذكوران (١/ ٥٥٤ - ٥٥٥) برقم (٨٠٧).\n(^٨) من هنا إلى بداية قوله: \"الآيتان\" في الحديث الآتي ساقط من (ل).\nومتن (ح / ٢٢٦٨) مركب على طريق الثوري هذا -على حذف فيه سبق التنبيه إليه- وأما (م) فسبقت الإشارة إلى أن فيها تخليطًا كثيرًا.\n(^٩) في الأصل و(ط): \"الآيتين الآخرتين\" -بالنصب- والتصحيح من صحيح مسلم، وليس فيه \"الآخرتان\" [¬***].\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: الثوري، كما سيأتي في حاشيتنا على الحديث التالي.\n[¬**] قال أحمد بسيوني: صوابه: الحفري، وليس الطيالسي، كما سيأتي.\n[¬***] قال أحمد بسيوني: انظر التصحيح التالي، والصواب أنها: الآيتان من آخر …، كما سيأتي.","vol":"6","page":202},{"text":"٢٢٦٨ - حدثنا علي بن حرْب، قال: ثنا أبو معاوية (^١)، وحدثنا عباس بن محمد [الدوريُّ] (^٢)، قثنا (^٣) أبو يحيى\n⦗٢٠٤⦘ الحِمَّاني (^٤)، قالا: ثنا الأعمش (^٥)، عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود، قال: قال النبي ﷺ: \"الآيتان من آخر سورة البقرة، مَنْ قرأهما في ليلة كفتاه\" (^٦) [¬*].\n_________\n(^١) هو الضرير: محمد بن حازم، وهو الملتقى هنا، والتفصيل عند الأعمش.\n(^٢) من (ل) و(م).\n(^٣) وفي (ط): (قال: ثنا) وكلاهما بمعنى.\n(^٤) هو: عبد الحميد بن عبد الرحمن الكوفي.\nو\"الحماني\" -بكسر الحاء المهملة، وفتح الميم المشددة- نسبة إلى \"بني حمان\" وهي قبيلة نزلت الكوفة. الأنساب (٢/ ٢٥٧).\n(^٥) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، حدثنا حفص وأبو معاوية، عن الأعمش، به، وأحال متنه على حديث ابن مسهر عن الأعمش -قبله-. الكتاب والباب المذكوران (١/ ٥٥٥) برقم (٨٠٨/ ٠٠٠ مكرر).\n(^٦) هامش الأصل: \"بلغت قراءة على الكمال\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صواب هذا الحديث والذي قبله كالتالي: (حدثنا يونس بن عبد الأعلى، وأحمد بن شيبان [قالا: ثنا سفيان الثوري. ح\nوحدثنا ابن عفان، قال: ثنا أبو داود. ح\nوحدثنا الغزيُّ، قال: ثنا الفِرْيَابِي]، قالا: ثنا سفيان الثوري، جميعًا عن منصور، عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود قال: قال النبي ﷺ: من قرأ الآيتين الآخرتين من آخر سورة البقرة في ليلة كفتاه.\nحدثنا علي بن حرب، ثنا أبو معاوية.\nوحدثنا عباس بن محمد، ثنا أبو يحيى الحماني، قالا: ثنا الأعمش، عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود قال: قال النبيُّ ﷺ: \" الآيتان من آخر سورة البقرة من قرأهما في ليلة كفتاه\".\nكما في نسخة كوبريللو (ل) وما بين المعقوفين زيادة من نسختي خدابخش (ك) وطاشقند (ط)، وسقطت \"ابن\" من \"ابن عفان\" في نسخة طاشقند. ورسم عفان في نسخة خدابخش وطاشقند محتمل، وتصحف ابن عفان إلى ابن سفيان في مخطوطتي إتحاف المهرة، فقال ابن حجر: الحسن بن سفيان، وصوابه ابن عفان، وهو الحسن بن علي بن عفان، كما ذكر المحقق، إلا أنه وهم فقال: إن أبا داود شيخ ابن عفان هو الطيالسي، وهو خطأ، وصوابه: أبو داود الحفري، عمر بن أبى زيد (سعد) بن عبيد.\nوسقط من نسخة دار الكتب المصرية (م) موضعان، الموضع الأول: [عبد الأعلى، وأحمد بن شيبان قالا: ثنا سفيان الثوري، جميعًا عن منصور، عن إبراهيم، عن]، وفيها: حدثنا يونس بن عبد الرحمن! … هكذا، والموضع الثاني: [الآيتان الآخرتان] كما أشار المحقق. وذكر المحقق أن \"الدوري\" من (ل) و(م)، وليس بصواب كما يظهر في الصور، إنما ذكرها ابن حجر في إتحاف المهرة (١١/ ٢٥٨).","vol":"6","page":203},{"text":"<span data-type='title' id=toc-379>باب الدليلِ على كراهية النوم للمُطِيْقِ للقيام بالليل إلى أن يُصْبِحَ (^١)، وبيان بَوْلِ الشيطان في أذن من ابْتُلِيَ بذلك</span>\n_________\n(^١) في (ل) و(م) إلى: (الصبح).","vol":"6","page":205},{"text":"٢٢٦٩ - أخبرنا يونس بن عبد الأعلى، والربيع بن سليمان، قالا: ثنا ابن وهب، أن مالكًا (^١) حدثه، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، أن النبي ﷺ قال: \"يعقد (^٣) الشيطان على قافية (^٤) رأس أحدكم\n⦗٢٠٦⦘ إذا هو نام ثلاث عُقَدٍ، يَضرب مكان كل عُقْدَةٍ: \"عليك ليل طويل (^٥)؛ فارقد\"؛ فإن استيقظ فذكر الله انحلت عقدة، فإن توضأ انْحَلَّتْ عُقْدَةٌ، فإن صلى انْحَلُّتْ عُقْدَةٌ، وأصبح نشيطًا طيِّبَ النفس، وإلا أصبح خبيث (^٦) النفس كسلان\" (^٧).\n_________\n(^١) الحديث في موطئه (١/ ١٧٦) -رواية يحيى- بمثله.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد وزهير بن حرْب -عن سفيان بن عيينة، عن أبي الزناد، به، بنحوه.\nكتاب صلاة المسافرين وقصرها، باب ما روي فيمن نام الليل أجمع حتى أصبح، (١/ ٥٣٨) برقم (٧٧٦).\n(^٣) قال النووي: \"اختلف العلماء في هذه العقد، فقيل: هو عقد حقيقي بمعنى عقد السحر للإنسان ومنعه من القيام، قال الله تعالى: ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ في الْعُقَدِ﴾، فعلى هذا هو قول يقوله، يُؤَثِّرُ في تثبيط النائم كتأثير السحر.\nوقيل: يحتمل أن يكون فعلًا يفعله كفعل النفاثات في العقد، ويُحَدِّثُه بأنَّ عليك ليلًا طويلًا فتأخَرْ عن القيام … \".\nشرح النووي لمسلم (٦/ ٦٥)، وراجع التمهيد (١٩/ ٤٥)، مشارق الأنوار (٢/ ٩٩) شرح الأبي والسنوسي (٣/ ١١٥)، فتح الباري (٣/ ٣١ - ٤٢).\n(^٤) قافية الرأس: القفا، وقفا كل شيء وقافيته: آخرته، وقيل لآخر حَرْفٍ من بيت الشعر \"قافية\" لأنه خلف البيت كله\". انظر: غريب أبي عبيد (١/ ٤٥٦)، تفسير غريب ما في الصحيحين (ص ٣٤٩)، مشارق الأنوار (٢/ ١٩٢).\n(^٥) وفي صحيح مسلم: \"عليك ليلًا طويلًا\" بالنصب، والنصب على الإغراء، ومن رفعه فعلى الابتداء والخبر، أي: باق عليك، أو بإضمار فعل، أي: بقي.\nشرح النووي (٦/ ٦٥)، إكمال إكمال المعلم (٣/ ١١٥)، الفتح (٣/ ٣١).\nولفظة \"فارقد\" لا توجد في صحيح مسلم.\n(^٦) أي لما عليه من عقد الشيطان وآثار تثبيطه واستيلائه، وليس في هذا الحديث مخالفة لقوله ﷺ: \"لا يقل أحدكم خبثت نفسي\" فإن ذلك نهي للإنسان أن يقول هذا اللفظ عن نفسه، وهذا إخبار عن صفة غيره. انظر: التمهيد (١٩/ ٤٧)، شرح النووي (٦/ ٦٧)، إكمال الأبي (٣/ ١١٧)، الفتح (٣/ ٣٣).\n(^٧) وأخرجه البخاري في \"التهجد\" (١١٤٢) باب عقد الشيطان على قافية الرأس إذا لم يصلّ بالليل، (٣/ ٣٠، مع الفتح)، عن عبد الله بن يوسف، عن مالك، به، بمثله.\nوفي \"بدء الخالق \" (٣٢٦٩) باب صفة إبليس وجنوده، (٦/ ٣٨٦) عن إسماعيل بن أبي أويس، قال: حدثني أخي، عن سليمان بن بلال، عن يحيى بن سعيد، عن ابن المسيب، به، بنحوه.","vol":"6","page":205},{"text":"٢٢٧٠ - حدنَنا عباسٌ (^١)، قال: ثنا عمر بن حفص، قال: ثنا أبي، قال: ثنا الأعمش، قال: حدثني أبو صالح، عن أبي هريرة، عن النبي ﷺ مثله.\n_________\n(^١) في (ل): (العباس).","vol":"6","page":206},{"text":"٢٢٧١ - حدثنا أبو إسماعيل الترمذي (^١)، قال: ثنا الحُمَيْديُّ (^٢)، قال: ثنا سفيان (^٣)، قال: ثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"يعقد الشيطان على قافية رأس أحدكم ثلاث عقد، يضرب عليك مكان كل عقدة: \"ليلًا طويلًا فنم\"؛ فإن تعار (^٤) من الليل فذكر الله انْحَلَّتْ عُقْدَةٌ، فإنْ توضأ انْحَلَّتِ عُقْدَةٌ، فإن صلى انْحَلَّتِ العُقَدُ كلها، وأصبح طيب النفس نشيطًا، وإلا أصبح خَبِيْثَ النفس كسلان\".\n_________\n(^١) هو: محمد بن إسماعيل السلمي، ونسبة (الترمذي) لم ترد في (ل) و(م).\n(^٢) والحديث في مسنده (٩٦٠)، (٢/ ٤٢٦) بمثله.\n(^٣) هو ابن عيينة، وعنده يلتقي المصنف بالإمام مسلم، رواه عن عمرو الناقد وزهير بن حرْب، عن ابن عيينة، به، بنحوه. راجع (ح / ٢٢٦٩).\n(^٤) تعارّ -مشدد الراء- أي: استيقظ، ولا يكون إلا يقظةً مع كلام، وقيل: هو تمطَّى وأنَّ، وقيل غير ذلك. انظر: غريب الحديث لأبي عبيد (٢/ ٢٣٩)، المشارق (٢/ ٧٢)، غريب الحديث لابن الجوزي (٢/ ٧٩)، النهاية (٣/ ٢٠٤).","vol":"6","page":207},{"text":"٢٢٧٢ - حدثنا علي بن حرْب، قال: ثنا القاسم بن يزيد الجرْميُّ (^١)، ثنا سفيان الثوري، عن سلمة بن كُهَيْل (^٢)، عن أبي الأحوص (^٣)،\n⦗٢٠٨⦘ عن عبد الله (^٤)، قال: سُئِلَ (^٥) (^٦) عن رجل نام حتى أصبح؟ قال: \"بال الشيطان في أذنه\"، أو قال: \"أذنيه\" (^٧).\n_________\n(^١) أبو يزيد الموصلي.\n(^٢) هو الحضرمي، أبو يحيى الكوفي. \"ثقة من الرابعة\". ع. تهذيب الكمال (١١/ ٣١٣ - ٣١٧)، التقريب (ص ٢٤٨).\n(^٣) هو: عوف بن مالك بن نضلة.\n(^٤) هو ابن مسعود، وعنده يلتقي المصنف بالإمام مسلم، رواه مسلم عن عثمان بن أبي شيبة وإسحاق، عن جرير، عن منصور، عن أبي وائل، عن عبد الله بلفظ: \"ذكر عند رسول الله ﷺ رجل … \" بنحوه.\nكتاب صلاة المسافرين، باب ما روي فيمن نام الليل أجمع حتى أصبح، (١/ ٥٧٦) برقم (٧٧٤).\n(^٥) وعند ابن حبان (٢٥٦٢)، (٢/ ٣٠٢) - حيث رواه من طريق علي بن حرْب، به: \"سئل رسول الله ﷺ عن رجل … \" وفيه بيان المسؤول.\n(^٦) (ك ١/ ٤٨٤).\n(^٧) وأخرجه البخاري في \"التهجد\" (١١٤٤) باب إذا نام ولم يصل بال الشيطان في أذنه، (٣/ ٣٤، مع الفتح)، عن مسدد، قال: حدثنا أبو الأحوص (وهو سلام بن سليم)، وفي \"بدء الخلق\" (٣٢٧٠) باب صفة إبليس وجنوده (٦/ ٣٨٦) عن عثمان بن أبي شيبة، عن جرير، كلاهما عن منصور، بإسناد مسلم، بنحوه.","vol":"6","page":207},{"text":"<span data-type='title' id=toc-380>[باب] (^١) بيانِ إيجاب النَّوْم والاضطجاع إذا نَعَسَ المصلي في صلاته، أو (^٢) اسْتَعْجَمَ القرآن على لسانه، والدليل على حَظْرِ الصلاة حتى يَعْقِلَ صلاته وقراءته</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في الأصل و(ط، س): (إذا) والمثبت من (ل) و(م)، وهو الأنسب.","vol":"6","page":209},{"text":"٢٢٧٣ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع، قال: ثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة، ح\nوحدثنا محمد بن عبد الله بن عبد الحكم، قال: ثنا أنس بن عياض، عن هشام بن عروة، عن أبيه، عن عائشة، أن النبي ﷺ قال: \"إذا نَعَسَ (^٣) أحدكم في صلاته فليَرْقُدْ حتى يذهب عنه النوم، فإن أحدكم (^٤) لعله يذهب فيستغفر، فيَسُبُّ نفسه\".\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الطرسوسي، وفي (ل) و(م) زيادة: (المصيصي)، وهو كذلك.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة ومحمد بن عبد الله بن نمير، عن أبيه: عبد الله بن نمير، وعن أبي كريب: حدثنا أبو أسامة، وعن قتيبة بن سعيد (واللفظ له)، عن مالك، جميعًا عن هشام بن عروة، به، بنحوه.\nكتاب صلاة المسافرين، باب أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد أو يقعد حتى يذهب عنه ذلك، (١/ ٥٤٢) برقم (٧٨٦).\n(^٣) النعاس: الوسن، وأول النوم. النهاية (٥/ ٨١).\n(^٤) في صحيح مسلم زيادة: \"إذا صلى وهو ناعس\".","vol":"6","page":209},{"text":"٢٢٧٤ - حدثنا إسحاق (^١) الدبري، قال: ثنا عبد الرزاق (^٢)، عن الثوري، ح\nوحدثنا أبو أمية، قال: ثنا معاوية، قال: ثنا زائدة، ح\nوحدثنا الترمذي، قال: ثنا القعنبي، عن مالك، كلهم عن هشام بن عروة (^٣)، بإسناده نحوه (^٤).\n_________\n(^١) (إسحاق) لم ترد في (ل) و(م).\n(^٢) وهو في مصنفه (٤٢٢٢)، (٢/ ٥٠٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) وأخرجه البخاري في \"الوضوء\" (٢١٢) باب الوضوء من النوم، (١/ ٣٧٥، مع الفتح)، عن عبد الله بن يوسف، قال: أخبرنا مالك، به، بنحو سياق مسلم.\nوالحديث في موطأ مالك -رواية يحيى- (١/ ١١٨).","vol":"6","page":210},{"text":"٢٢٧٥ - حدثنا عمار بن رَجَاء، قال: ثنا الحميدي (^١)، قال: ثنا سفيان، عن هشام بن عُرْوَة (^٢)، ح\nوحدثنا إبراهيم بن مسعود المقدسي (^٣)، قال: ثنا عبد الله بن نمير (^٤)،\n⦗٢١١⦘ عن هشام بن عروة، عن أبيه، عن عائشة، عن النبي ﷺ بنحوه (^٥)، بحديثهما فيه (^٦).\n_________\n(^١) والحديث في مسنده (١٨٥)، (١/ ٩٦).\n(^٢) هنا موضع الالتقاء.\n(^٣) هو: إبراهيم بن مسعود بن عبد الحميد، أبو محمد القرشي، الهمذاني. ذكره ابن حبان في \"الثقات\" (٨/ ٨٦). ترجم له ابن أبي حاتم في (الجرح والتعديل) (٢/ ١٤٠)، وقال: \"صدوق\". وذكره الذهبي في \"السير\" (٢/ ٥٢٩). ولم يذكروا له سنةَ وفاة.\n(^٤) هنا موضع الالتقاء.\n(^٥) كلمة (بنحوه) ليست في (ل) و(م).\n(^٦) في الأصل و(ط، س) هنا (ح) علامة التحويل وكذلك الواو قبل \"حدثنا\" من الحديث اللاحق، ولا محل لهما هنا ولا توجد في (ل) فلم أثبتْها.","vol":"6","page":210},{"text":"٢٢٧٦ - حدثنا حمدان السُّلمِيُّ (^١) والدَّبَريُّ، عن عبد الرزاق (^٢)، عن معمر، عن همام بن منبه، قال: هذا ما ثنا (^٣) أبو هريرة عن محمد رسول الله ﷺ، فذكر أحاديث (^٤) منها: وقال رسول الله ﷺ: \"إذا قام أحدُكم من الليل، فاستَعْجَم (^٥) القرآن على لسانه؛ فلم يَدْر ما يقول، فلْيَضْطَجع\" (^٦).\n_________\n(^١) هو: أحمد بن يوسف الأزدي.\n(^٢) والحديث في مصنفه (٤٢٢١)، (٢/ ٤٩٩ - ٥٠٠) بمثله بزيادة \"فلينصرف\" قبل \"فليضطجع\". وهو الملتقى هنا بين المصنف والإمام مسلم، رواه عن محمد بن رافع، عن عبد الرزاق، به، بمثله. الكتاب والباب المذكوران (١/ ٥٤٣) برقم (٧٨٧).\n(^٣) كذا في الأصل، وفي (ل) و(م) بفك الرمز: (حدثنا).\n(^٤) في (م): (أحاديثًا) وهو خطأ.\n(^٥) أي: استغلق ولم ينطلق به لسانه لغلبة النعاس. انظر: غريب أبي عبيد (١/ ١٧٠)، تفسير غريب ما في الصحيحين (ص ٣٦٩)، المشارق (٢/ ٦٨، ٦٩)، شرح صحيح مسلم للنووي (٦/ ٧٥).\n(^٦) أخرجه البغوي في شرح السنة (٤/ ٥٨)، من طريق المصنف، وهو في صحيفة همام المطبوعة (١١٧)، (ص ٤٠، ٥٧٢) بمثله.","vol":"6","page":211},{"text":"<span data-type='title' id=toc-381>[باب] (^١) بيانِ حظرِ الصلاةِ عنه الكَسَلِ والفُتُور، والحَمْلِ على النفس فيما فوق طاقتها، حتى يكون (^٢) نشيطًا مُطِيْقًا لها</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كذا في الأصل، والضمير في \"يكون\" راجع إلى الرجل، أو المصلي، وفي (لها) إلى الصلاة، وهذا مناسب. وفي (ل) و(م): (تكون)، وهذا جائز بإرجاع الضمير إلى (النفس)، ولكن لا يستقيم مع ما بعده: (نشيطًا، مطيقًا).","vol":"6","page":212},{"text":"٢٢٧٧ - حدثنا أبو داود (^١)، قال: ثنا مُسْلِمٌ (^٢)، قال: ثنا عبد الوارث (^٣)، عن عبد العزيز بن صُهَيْب (^٤)، عن أنس بن مالك قال: دخل رسول الله ﷺ المسجد، فرأى حَبْلًا مَمْدُودًا بين ساريتين، فقال: \"ما هذا\"؟ قالوا: لزينب (^٥)، تصلي، …\n⦗٢١٣⦘ فإذا كَسِلَتْ (^٦) أو فَتَرَت أَمْسَكَتْ به، فقال: \"حُلُّوه (^٧)، لِيُصَلِّ (^٨) أحدكم نشاطه (^٩)، فإذا كَسِلَ أو فَتَرَ قَعَد\" (^١٠).\n_________\n(^١) لعله: الحراني، سليمان بن سيف المتقدم في (ح / ١٧٨٧)، واحتمال كونه السجستاني ضعيف، وكلاهما يرويان عن مسلم هذا.\n(^٢) هو: ابن إبراهيم الأزدي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن شيبان بن فروخ: حدثنا عبد الوارث، به، وأحال متنه على حديث ابن علية قبله، وهو بنحو سياق المصنف.\nكتاب صلاة المسافرين، باب أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد أو يقعد حتى يذهب عنه ذلك، (١/ ٥٤٢) برقم (٧٨٤/ ٠٠٠).\n(^٤) هو البُنَاني البصري. \"ثقة … \"، (١٣٠ هـ) ع. تهذيب الكمال (١٨/ ١٤٧ - ١٤٩)، التقريب (ص ٣٥٧).\n(^٥) جزم الخطيب بأنها ابنة جحش، وتبعه كثيرون. انظر: الأسماء المبهمة في الأنباء =\n⦗٢١٣⦘ = المحكمة (١٩٧)، (ص ٤١٠)، المستفاد من مبهمات المتن والإسناد (١٠٢ - (١/ ٣٤٣ - ٣٤٥)، الفتح (٣/ ٤٤).\n(^٦) كسلت: -بكسر السين- أي: فترت، والفتور: الضعف والانكسار. انظر: المشارق (١/ ٣٤٧)، النهاية (٣/ ٤٠٨)، شرح النووي (٦/ ٧٣).\n(^٧) في (ط) بالخاء المعجمة، وهو تحريف.\n(^٨) في الأصل و(ل): (ليصلي) -بإثبات الياء- وهو خطأ لكون الفعل مجزومًا بلام الأمر، والمثبت من (م) وهو الصحيح، وهذا موافق لما في صحيح مسلم والبخاري (١١٥٠).\n(^٩) أي: مدة نشاطه، ويجوز أن يراد به الصلاة التي نشط لها. انظر: مكمل إكمال الإكمال (٣/ ١٢٢)، الفتح (٣/ ٤٤).\n(^١٠) وأخرجه البخاري في \"التهجد\" (١١٥٠) باب ما يكره في التشديد في العبادة (٣/ ٤٣، مع الفتح)، عن أبي معمر: حدثنا عبد الوارث، به، بنحوه.","vol":"6","page":212},{"text":"٢٢٧٨ - حدثنا يزيد بن سِنَان (^١)، وقُرْبُزَانُ، قالا: ثنا يحيى بن سعيد القطان (^٢) (^٣)، قال: ثنا هشام بن عروة، عن أبيه، قال: حدثَتْني عائشة، أنّ (^٤) النبي ﷺ دخل عليها.\n⦗٢١٤⦘ وعندها (^٥) امرأة، فقال: \"من هذه\"؟ قالت: فلانة (^٦)، لا تنام الليل -تذكر من صلاتها- قالت: فقال النبي ﷺ: \"مَهْ (^٧)، ما عليكم ما لا تطيقوا، فوالله، لا يَمَلُّ الله حتى تَمَلُّوا (^٨)، وكان أحب الدين إليه ما داوم عليه صاحبه\" (^٩).\n_________\n(^١) هو القزّاز البصري، نزيل مصر. و\"قربزان\" هو عبد الرحمن بن محمد بن منصور الحارثي.\n(^٢) (ك ١/ ٤٨٥).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، عنه، به، ورواه عن أبي بكر بن أبي شيبة وأبي كريب: قالا: حدثنا أبو أسامة، عن هشام بن عروة، به، (واللفظ للقطان). كتاب صلاة المسافرين، الباب السابق (١/ ٥٤٢) برقم (٧٨٥/ ٢٢١).\n(^٤) (فقال) ليست في (م).\n(^٥) كلمة (وعندها) ليست في (ل) و(م).\n(^٦) في (ح / ٢٢٧٩) الآتي أنها من بني أسد، وجزم الحافظ بأنها هي: \"الحولاء بنت تويت\" التي ورد ذكرها في (ح / ٢٢٨٠) الآتي، وأجاب عن الاستشكالات الواردة في هذا.\nوالأمر لا يخلو من بعض التكلف. انظر: الفتح (١/ ١٢٥).\n(^٧) كلمة \"مه\" اسم مبْنِيُّ على السكون بمعنى: اسكت.\nانظر: غريب ابن الجوزي (٢/ ٣٧٩)، النهاية (٤/ ٣٧٧).\n(^٨) تعدَّدَتْ أقوالُ شراح هذا الحديث في شرح هذه الجملة؛ منها: أن الله تعالى لا يقطع عنكم فضلَه حتى تملوا سؤاله وعبادته، فسمى فعل الله مللًا على طريق الإزدواج في الكلام كقوله تعالى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا …﴾، وهذا باب واسع في العربية، كثير في القرآن. انظر غريب الحميدي (ص ٥١١ - ٥١٢، ٥٤٣)، المشارق (١/ ٣٨٠)، النهاية (٤/ ٣٦٠).\n(^٩) وأخرجه البخاري في \"الإيمان\" (٤٣) باب أحب الدين إلى الله أدومه (١/ ١٢٤، مع الفتح)، عن محمد بن المثنى، عن القطان، به، بلفظ: \"مه، عليكم بما تطيقون … \".","vol":"6","page":213},{"text":"٢٢٧٩ - حدثنا أبو الأزهر (^١)، قال: ثنا عبد الله بن نمير، ح\nوحدثنا محمد بن عبد الحكم، قال: ثنا أبو ضمرة (^٢)، قالا: ثنا\n⦗٢١٥⦘ هشام بن عروة (^٣)، عن أبيه، عن عائشة، قالت: \"كان عندها امرأة من بني أسد (^٤)، فدخل النبي ﷺ عليها، فقال: \"من هذه\"؟ فقالت: هذه فلانة لا تنام الليل، فقال النبي ﷺ: \"عليكم (^٥) بما تطيقون من العمل، فوالله، لا يَمَل الله حتى تَمَلُّوا\" قالت: وكان أحب العمل إليه الذي يداوِم عليه صاحبه\". زاد ابن نمير: \"وإن قلَّ\".\n_________\n(^١) هو: أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) هو: أنس بن عياض بن ضمرة.\n(^٣) هنا موضع الالتقاء.\n(^٤) هذا اسم عدة من القبائل، وهذه المرأة -كما جزم به الحافظ- من بني أسد حيّ من قريش من العدنانية، وهم: بنو أسد بن قصي بن كلاب.\nوفي صحيح مسلم: (٧٨٥): (أن الحولاء بن بنت تويت بن حبيب بن أسد بن عبد العزي ..). انظر: نسب قريش للزبيري (ص ٢٠٥، ٢٢٨)، نهاية الأرب (ص ٤٨)، الفتح (١/ ١٢٥).\n(^٥) (عليكم) ليست في (م).","vol":"6","page":214},{"text":"٢٢٨٠ - حدثنا إبراهيم بن مَرْزُوق (^١)، والحسن بن مكرم، قالا: ثنا عثمان بن عمر، قال: ثنا يونس بن يزيد، ح\nوحدثنا محمد بن حَيُّوية (^٢)، قال: ثنا أبو اليمان، قال: ثنا (^٣) شعيب، قالا: ثنا الزهري (^٤)، عن عروة، عن عائشة، أنها أخبرَتْه، أنّ الحولاءَ بنت\n⦗٢١٦⦘ تُوَيْت (^٥) مرَّت بها (^٦)، وعندها رسول الله ﷺ قالت: فقلتُ: هذه \"الحولاء بنت تُوَيْت\" ويزعمون أنها لا تنام الليل، فقال رسول الله ﷺ: \"لا تنام الليل؟! خذوا من العمل ما تُطِيْقُونَ، فوالله، لا يَسْأَمُ الله حتى تسأموا (^٧) \".\n_________\n(^١) ابن دينار البصري -نزيل مصر، وقرينه (الحسن بن مكرم) هو ابن حَسَّان البغدادي.\n(^٢) هو: محمد بن يحيى بن موسى الإسفراييني.\n(^٣) كذا في جميع النسخ المتوفرة.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى ومحمد بن سلمة المرادي، قالا: =\n⦗٢١٦⦘ = حدثنا ابن وهب، عن يونس، عن ابن شهاب، به، بنحوه.\nكتاب صلاة المسافرين، باب أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد أو يقعد حتى يذهب عنه ذلك (١/ ٥٤٢) برقم (٧٨٥).\n(^٥) وعند مسلم: \"أن الحولاء بنت تويت بن حبيب بن أسد بن عبد العزي\" وهي من قريش، من بني أسد -كما مضى- من رهط خديجة أم المؤمنين -رضي الله تعالى عنها-. و\"تويت\"، بمثناتين مصعر. الثقات (٣/ ١٠٠)، التمهيد (١/ ١٩١)، الإصابة (٨/ ٩٣ - ٩٤).\n(^٦) في الأصل \"بهما\" والمثبت من بقية النسخ.\n(^٧) هذا نظير قوله ﷺ \"لا يمل الله حتى تملوا\"، وقد تقدم في (ح / ٢٢٧٨) بعض ما قيل في شرحه، وأحسن ما وقفت في ذلك قول ابن عبد البر فيه حيث قال: \"معناه عند أهل العلم: إنَّ الله لا يمل من الثواب والعطاء على العمل حتى تملوا أنتم، ولا يسأم من إفضاله عليكم إلا بسآمتكم عن العمل له، وأنتم متى تكلفتم من العبادة ما لا تطيقون لَحِقَكم الملَلُ، وأدرككم الضعفُ والسآمةُ، وانقطع عملُكم، فانقطع عنكم الثواب لانقطاع العمل … \". التمهيد (١/ ١٩٤).","vol":"6","page":215},{"text":"<span data-type='title' id=toc-382>[باب (^١)] ذكرِ الخبر المبَيِّن دعاء النبي ﷺ إذا قام من الليل إلى الصلاة، وقراءته الآيات من آخر سورة \"آل عمران\"، وبيان إباحة النظر، ورفع الرأس إلى السماء. والدليل على أن التَّفكُّرَ (^٢) فيها من السُّنَّةِ، وأنه (^٣) إذا انصرف من العشاء صلى ركعتين في بيته ثم نام</span>\n_________\n(^١) (باب) من (ل) و(م).\n(^٢) في (ل): \"على أنه والتفكر فيها\" وما أثبتُّه أنسب.\n(^٣) في (ل) و(م): \"وأن النبي ﷺ كان إذا … \" وهذا أنسب.","vol":"6","page":217},{"text":"٢٢٨١ - حدثنا عبد الرحمن بن بشر، ثنا سفيان بن عيينة (^١)، عن سليمان بن أبي مسلم الأحول (^٢)، عن طاؤس، عن ابن عباس، أن النبي ﷺ كان إذا تهجد من الليل قال: \"اللهم لك الحمد، أنت نور السماوات الأرض ومن فيهن، ولك الحمد، أنت الحق، وقولك الحق، ووعدك\n⦗٢١٨⦘ الحق، ولقاؤك (^٣) حقٌّ، والجنة حقٌّ، والنار حقٌّ، والبعث حق، ومحمد حق، والساعة حق. اللهم بك أسلمتُ، وبك آمنتُ، وعليك توكلتُ، [(^٤) وإليك أنَبْتُ وبك خاصمت، وإليك حاكمت] (^٥). اللهم اغفر لي ما قدمت وما أخّرت، وما أسررت وما أعلنت، أنت المقدِّم وأنت المؤخِّر، لا إله إلا أنت، ولا إله غيرك\" (^٦).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد، وابن نمير، وابن أبي عمر، قالوا: حدثنا سفيان، به، وأحال متنه على حديث أبي الزبير قبله -وهو عند المصنف برقم (٥٢٥) - وقال: \"وأما حديث ابن عيينة ففيه بعض زيادة، ويخالف مالكًا وابن جريج في أحرف\". كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه (١/ ٥٣٤) برقم (٧٦٩ / …).\n(^٢) قيل: اسم أبيه: عبد الله، \"ثقة ثقة، من الخامسة\" ع. تهذيب الكمال (١٢/ ٦٢ - ٦٣)، التقريب (ص ٢٥٤).\n(^٣) (ك ١/ ٤٨٦).\n(^٤) ما بين المعقوفتين ساقط من (ط) وفي الأصل، مستدرك على الحاشية، وأثبته من (ل) و(م)، وهو موجود في رواية ابن عيينة في البخاري أيضًا.\n(^٥) تكررت جملة \"وعليك توكلت\" هنا أيضًا في (ل) و(م) وهذا خطأ.\n(^٦) ورواه البخاري في \"التهجد\" (١١٢٠) باب التهجد بالليل، (٣/ ٥، مع الفتح)، عن علي بن عبد الله، وفي \"الدعوات\" (٦٣١٧) باب الدعاء إذا انتبه من الليل، (١١/ ١٢٠، مع الفتح)، عن عبد الله بن محمد.\nكلاهما عن ابن عيينة، به، بنحوه.","vol":"6","page":217},{"text":"٢٢٨٢ - حدثنا ابن أبي مَسَرَّة (^١)، قال: ثنا الحميدي (^٢)، قال: ثنا سفيان (^٣)، قال: سمعت سليمان الأحول يقول (^٤): سمعت طاؤسًا يقول: سمعت ابن عباس يقول: \"كان النبي ﷺ إذا قام من الليل يتهجد قال:\n⦗٢١٩⦘ اللهم لك الحمد، أنت نور السماوات والأرض\" (^٥)، بمثله.\n_________\n(^١) هو: عبد الله بن أحمد بن زكريا المكي، وفي (م): \"ميسرة\" -بالياء- وهو تصحيف.\n(^٢) والحديث في مسنده (٤٩٥)، (١/ ٢٣١).\n(^٣) هو ابن عيينة، وهو الملتقى هنا.\n(^٤) في (ل) و(م): \"قال\" وهو هكذا في مسند الحميدي.\n(^٥) في (ل) و(م) لا توجد \"والأرض\"، وفيهما: \"فذكر مثله\".","vol":"6","page":218},{"text":"٢٢٨٣ - حدثنا السَّرِيُّ بن يحيى بن أخي هناد (^١)، وعباس الدُّوْرِي، وأبو أُمَيَّةَ، قالوا: ثنا قبيصة [بن عقبة] (^٢)، عن سفيان [الثوري] (^٣)، عن ابن جريج (^٤)، عن سليمان الأحول، عن طاؤس، عن ابن عباس، قال: كان رسول الله ﷺ يدعو من الليل: \"اللهم لك الحمد، أنت رب السماوات والأرض وما فيهن (^٥)، لك الحمد، أنت نور السماوات والأرض وما فيهن، قولك الحق، ووعدك الحق، ولقاؤك الحق، والجنة حق، والنار حق، والساعة حق. اللهم لك أسلمتُ، وبك آمنتُ، وعليك توكلتُ، وإليك أنبتُ، وبك خاصمتُ، وإليك حاكمتُ، فاغفر لي ما قدمتُ وأخرت، وأسررت وأعلنت، أنت إلهي، لا إله إلا أنت\" (^٦).\n_________\n(^١) هو الكوفي ابن أخي هناد بن السري، و\"ابن أخى هناد\" لا يوجد في (ل) و(م).\n(^٢) من (ل) و(م).\n(^٣) الثوري\" من (ل) و(م) وهو كذلك.\n(^٤) هنا موضع الإلتقاء، رواه مسلم عن محمد بن رافع، عن عبد الرزاق عنه به.\n(^٥) من هنا إلى قوله \"وما فيهن\" ساقط من المطبوع.\n(^٦) وأخرجه البخاري (٧٣٨٥) في \"التوحيد\" باب قول الله تعالى: ﴿وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ﴾ (١٣/ ٣٨٣) عن قبيصة.\nو(٧٤٤٢) فيه، باب قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ (١٣/ ٤٣٢)، عن ثابت ابن محمد، =\n⦗٢٢٠⦘ = كلاهما عن الثوري، به، بنحوه.","vol":"6","page":219},{"text":"٢٢٨٤ - حدثنا الدَّبَرِيُّ، عن عبد الرزاق (^١)، عن ابن جريج، عن سليمان الأحول -بإسناده مثله- وقال: \"قَيِّمُ السماوات والأرض\" (^٢).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن محمد بن رافع قال: حدثنا عبد الرزاق، به، ولم يسق متنه وأحاله على حديث مالك قبله وقال: \"وأما حديث ابن جريج فاتفق لفظه مع حديث مالك لم يختلفا إلا في حرفين؛ قال ابن جريج مكان \"قيام\": \"قيم\" وقال: \"وما أسررت\". الكتاب والباب المذكوران، (١/ ٥٣٤) برقم (٧٦٩/ …).\n(^٢) وأخرجه البخاري (٧٤٩٩) في \"التوحيد\" باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ (١٣/ ٤٧٣) عن محمود، عن عبد الرزاق، به، بنحوه.","vol":"6","page":220},{"text":"٢٢٨٥ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكًا (^١) حدثه، ح\nوحدثنا أبو أمية، قال: ثنا رَوْح (^٢)، عن مالك (^٣)، عن أبي الزبير المكي، عن طاؤس اليماني، عن عبد الله بن عباس، أنّ رسول الله ﷺ كان إذا قام إلى صلاته (^٤) من جوف الليل يقول: \"اللهم لك الحمد، أنت نور\n⦗٢٢١⦘ السماوات والأرض، ولك الحمد، أنت قَيَّام (^٥) السماوات والأرض، ولك الحمد أنت رب السماوات والأرض ومن فيهن، أنت الحق، وقولك الحق، ووعدك حقٌّ، [ولقائك الحقُّ] (^٦)، والجنة حق، والنار حق، والساعة حقٌّ. اللهم لك أسلمت، وبك آمنت، وعليك توكلت (^٧)، وإليك أنبت، وبك خاصمت، وإليك حاكمت، فاغفر لي ما قدمت وأخرت، وأسررت وأعلنت، أنت إلهي، لا إله إلا أنت\".\nفي حديث ابن جريج: \"أنت قيّم السماوات والأرض\".\n_________\n(^١) في الأصل و(ل) و(م): \"مالك\" -بدون النصب- والتصحيح من (ط) فقط، والحديث في موطئه -رواية يحيى- (١/ ٢١٥).\n(^٢) هو ابن عُبَادة.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، عن مالك بن أنس، به، بنحوه.\nالكتاب والباب المذكوران، (١/ ٥٣٢ - ٥٣٣)، برقم (٧٦٩).\n(^٤) في (ل) و(م): \"صلاة\" -بالتنكير- والمثبت أصح، وفي \"الموطأ\": \"إلى الصلاة\".\n(^٥) قَيّام: -بتشديد الياء- بمعنى \"قيّم\"، وهو القائم بالأمر. انظر: المشارق (٢/ ١٩٤)، شرح النووي (٦/ ٥٤).\n(^٦) ما بين المعقوفتين من (ل) و(م) وهو كذلك في صحيح مسلم، والموطأ: (١/ ٢١٥) -رواية يحيى- و(١/ ٢٤٦) -رواية أبي مصعب-، و(ص ١٧٣)، من رواية سويد الحدثاني.\n(^٧) (ك ١/ ٤٨٧).","vol":"6","page":220},{"text":"٢٢٨٦ - حدثنا أبو أمية، قال: ثنا منصور بن سُقَيْر (^١)، ح\n⦗٢٢٢⦘ وحدثنا يزيد بن سِنَان، عن شَيْبَان الأُبُلِّي (^٢)، عن مهدي بن ميمون، قال: ثنا عمران القَصِيْر (^٣)، عن قيس بن سعد، عن طاؤس،\n⦗٢٢٣⦘ عن ابن عباس، قال: كان النبي ﷺ إذا قام كبر، ثم قال: \"اللهم لك الحمد، أنت (^٤) قَيَّام السماوات والأرض ومن فيهن، وأنت نور السماوات والأرض وما فيهن، ولك الحمد رب السماوات والأرض ومن فيهن، وأنت حق، ووعدك حق، والجنة حق، والنار حق، والساعة حق. اللهم لك أسلمت، وبك آمنت، وعليك توكلت، وإليك أنبت، وبك خاصمت، وإليك حاكمت، أنت ربنا وإليك المصير. رب (^٥) اغفر لي ما أسررت وما أعلنت، وما قدمت وما أخرت، إلهي لا إله إلا أنت\".\n_________\n(^١) هو: منصور بن صقير، ويقال: بالسين أيضًا- أبو النضر البغدادي. قال علي بن مَعْبد: \"رأيت أحمد بن حنبل يكتب عنه الحديث\". وقال أبو حاتم: \"كان جنديا، ليس بقوي، وفي حديثه اضطراب\". وقال ابن حبان: \"لا يجوز الاحتجاج به إذا انفرد\". وذكره العقيلي، وابن الجوزي، والذهبي من جملة الضعفاء، وضعفه الحافظ.\nأخرج له ابن ماجه، وهو: من صغار التاسعة. ضعفاء العقيلي (٤/ ١٩٢ - ١٩٣)، الجرح والتعديل (٨/ ١٧٢)، المجروحون لابن حبان (٣/ ٣٩ - ٤٠) تاريخ الخطيب =\n⦗٢٢٢⦘ = (١٣/ ٧٩ - ٨٠)، ضعفاء ابن الجوزي (٣٤١٦)، (٣/ ١٣٩)، تهذيب الكمال (٢٨/ ٥٣٣ - ٥٣٨)، من تُكُلِّمَ فيه وهو موثق (ص ١٧٩)، المغني في الضعفاء (٢/ ٦٧٨) (٦٤٣٢)، التقريب (ص ٥٤٧) ووقع في المطبوع \"منصور بن سفيان\"، وهو تصحيف فاحش.\n(^٢) هنا موضع الالتقاء، رواه عنه، به، ولم يسق متنه، وقال: \"واللفظ قريب من ألفاظهم\"، أي: مالك وابن جريج وسفيان. الكتاب والباب المذكوران (١/ ٥٣٤) برقم (٧٦٩/. .. مكرر).\nو\"شيبان\" هذا هو ابن فروخ أبي شيبة الحبطي -بمهملة وموحدة مفتوحتين- الأبلي، أبو محمد. (٦ أو ٢٣٥ هـ). (م د س). وثقه: أحمد، ومسلمة بن قاسم، والذهبي، ورمز له بـ (صح). وقال أبو زرعة وأبو داود: \"صدوق\" زاد أبو زرعة: \"يهم كثيرًا\".\nوقال أبو حاتم: \"كان يرى القدر، واضطر الناس إليه بأخرة\".\nوقال ابن عدي عن عبدان: \"كان عنده خمسون ألف حديث … \". وقال الحافظ: \"صدوق يهم، رمي بالقدر\" وذكر قول أبي حاتم السابق. أبو زرعة الرازي (٢/ ٥١١)، الجرح (٤/ ٣٥٧)، الأنساب (٢/ ١٦٩)، تهذيب الكمال (١٢/ ٥٩٨ - ٦٠١)، ميزان الاعتدال (٢/ ٢٨٥)، تهذيب التهذيب (٤/ ٣٢٨)، التقريب (ص ٢٦٩).\nو\"الأبلي\": -بضم الهمزة والموحدة وتشديد اللام- نسبة إلى \"الأبلة\" وهي بلدة قديمة على أربعة فراسخ من البصرة، وهي أقدم منها، إلى الشمال الغربي منها.\nانظر: الأنساب (١/ ٧٥)، معجم البلدان (١/ ٩٩)، اللباب (١/ ٢٥ - ٢٦)، بلدان الخلافة الشرقية (ص ٦٥).\n(^٣) هو ابن مسلم المنقري -بكسر الميم وسكون النون- أبو بكر القصير، البصري. =\n⦗٢٢٣⦘ = \"صدوق ربما وهم … من السادسة\" (خ م د ت س). الأنساب (٥/ ٣٩٦)، تهذيب الكمال (٢٢/ ٣٥١ - ٣٥٣)، التقريب (ص ٤٣٠)، مقدمة الفتح (ص ٤٥٥).\n(^٤) كلمة \"أنت\" لا توجد في (ل) و(م).\n(^٥) في (ل) و(م): \"ربنا\"، وهو خطأ.","vol":"6","page":221},{"text":"٢٢٨٧ - أخبرنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أن مالكًا (^١) حدثه عن مَخْرَمَةَ بن سليمان، عن كريب -مولى ابن عباس- أن ابن عباس أخبره أنه بات ليلة عند ميمونة -أم المؤمنين- (وهي خالته) قال: \"فاضطجعت في عَرْضِ الوسادة، واضطجع رسول الله ﷺ هو (^٢) وأهله في طولها؛ فنام رسول الله (^٣) ﷺ حتى إذا انتصف الليل أو قبله بقليل، أو بعده\n⦗٢٢٤⦘ بقليل، استيقظ رسول الله ﷺ فجلس، فمسح النوم (^٤) عن وجهه بيده، ثم قرأ العشر الآيات الخواتم من سورة \"آل عمران\" … \". وذكر الحديث (^٥).\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ١٧٨٣)، حيث رواه المصنف هناك بنفس الطريق ببعض متنه.\n(^٢) لفظة \"هو\" لا توجد في (ل) و(م) وكذلك في صحيح مسلم والموطأ.\n(^٣) من هنا إلى وسط إسناد (ح / ٢٢٩٨) سقط من (ط).\n(^٤) أي: أثر النوم. شرح النووي (٦/ ٤٦) إكمال الأبي (٣/ ٩٧).\n(^٥) وأخرجه البخاري (١٨٣) \"في الوضوء\" باب قراءة القرآن بعد الحدث وغيره (١/ ٣٤٤ - ٣٤٥) عن إسماعيل بن أبي أويس؛ وفي \"الوتر\" (٩٩٢) باب ما جاء في الوتر (٢/ ٥٥٤) عن القعنبي؛ وفِي \"العمل في الصلاة\" (١١٩٨) باب استعانة اليد في الصلاة إذا كان من أمر الصلاة (٣/ ٨٦) عن عبد الله بن يوسف؛ وفي \"التفسير (٤٥٧٢) باب ﴿رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ﴾ (٨/ ٨٥)، عن قتيبة؛ وفيه (٤٥٧٠) باب ﴿الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ في خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ (٨/ ٨٤)، عن علي بن عبد الله، عن عبد الرحمن بن مهدي؛ وفيه (٤٥٧١) باب ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ …﴾ (٨/ ٨٤)، عن علي بن عبد الله، عن معن بن عيسى، ستتهم عن مالك، به، بمثله، إلا سياق ابن مهدي فبنحوه. والحديث في موطأ مالك -رواية يحيى- (١/ ١٢١)، (١/ ١١٦ - ١١٧) من رواية أبي مصعب.","vol":"6","page":223},{"text":"٢٢٨٨ - حدثنا إبراهيم بن أبي داود الأَسَدِيُّ (^١)، قال: ثنا يحيى بن صالح الوحاظي، قال: ثنا سليمان بن بلال، قال: حدثني شريك بن أبي نمر (^٢)، عن صيب، أنه أخبره، أنه سمع ابن عباس يقول: \"بتُّ ليلةً عند رسول الله ﷺ فلما انصرف من العشاء الآخرة انصرفت معه، فلما دخل البيت ركع ركعتين خفيفتين، ركوعهما مثل سجودهما، وسجودهما\n⦗٢٢٥⦘ مثل قيامهما، وذلك في الشتاء، ورسول الله ﷺ في الحجرة، وأنا في البيت، فقلت: والله (^٣) لأَرْمُقَنَّ (^٤) الليلة رسول الله ﷺ ولأنظرن كيف صلاته؟ قال: فاضطجع مكانه في مُصَلّاه حتى سمعت غَطِيْطَه (^٥)، قال: ثم تعارّ (^٦) من الليل (^٧)، فقام فنظر في أفق السماء وفكَّر، ثم قرأ الخمس (^٨) الآيات من سورة آل عمران\" (^٩).\n_________\n(^١) الكوفي الأصل، الصوري المولد، البرلسي الدار.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن الصغاني، أخبرنا ابن أبي مريم: أخبرنا محمد بن جعفر: أخبرني شريك بن أبي نمر، به، بنحوه- ولم يسق متنه كاملًا. كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه (١/ ٥٣٠) برقم (٧٦٣/ ١٩٠).\n(^٣) (ك ١/ ٤٨٨).\n(^٤) أي: لأتابعن النظر والمراعات لها. المشارق (١/ ٢٩١).\n(^٥) \"الغطيط\" صوت يخرجه النائم مع نَفَسه، وقيل: ترديد النَّفَس إذا لم يجد مساغًا.\nالمجموع المغيث (٢/ ٥٦٧)، وانظر: المشارق (٢/ ١٣٣)، النهاية (٣/ ٣٧٢).\n(^٦) أي: استيقظ، ولا يكون إلا يقظة مع كلام، وقيل غير ذلك.\n(^٧) كلمة \"من الليل\" لا توجد في (ل) و(م).\n(^٨) تقدم في (ح / ٢٢٨٧) بأنه ﷺ قرأ العشر الآيات الخواتم من \"آل عمران\" وما هنا يخالفه، ولعل (ح / ٢٢٨٧) يكون أرجح لقوته، وقد أخرجه البخاري في عدة مواضع -كما سبق- ويؤيده -أيضًا- (ح / ٢٣٤٦) الآتي عند المصنف -من رواية علي بن عبد الله، عن أبيه-، وفيه تحديدٌ لبداية هذه الآيات.\nوقد استعرض الإمام الطحاوي هذا الإشكال في (شرح مشكل الآثار) (١٣/ ٣٠٩ - ٣١١)، ورجح ما جاء في هذا الحديث من ذكر الخمس؛ لأن ما بعدها من الآيات [١٩٥ - ٢٠٠] ليس فيها من معاني التماس الدعاء والتفكُّر المقصودَيْن من قراءة هذه الآيات. علمًا بأنه صرّح بكون بداية هذه الخمس قوله تعالى: ﴿إِنَّ في خَلْقِ السَّمَاوَاتِ …﴾ والله ﷾ أعلم.\n(^٩) سيتكرر الحديث بسنده وبعض متنه برقم (٢٣٣٢)، وراجعه لمعرفة مكانه في صحيح =\n⦗٢٢٦⦘ = البخاري. وأخرجه الطحاويُّ في (شرح مشكل الآثار) عن إبراهيم بن أبي داود -شيخ المصنف- (١٣/ ٣٠٩)، (٥٢٨٩)، به، بمثله.","vol":"6","page":224},{"text":"٢٢٨٩ - حدثنا (^١) أحمد بن محمد بن عثمان الثقفي، قال: ثنا الوليد بن مسلم، قال: ثنا الأوزاعي (^٢)، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثني ربيعة بن كعب الأسلمي، قال: كنت أبيت مع النبي ﷺ فأتيته (^٣) بوضوئه وبحاجته، فكان يقوم من الليل؛ فيقول: \"سبحان ربي وبحمده، سبحان ربي وبحمده، سبحان ربي وبحمده، سبحان رب العالمين\" -ثلاثًا- الهويّ (^٤) (^٥).\n_________\n(^١) تقدم الحديث عند المصنف برقم (١٩٠٢) بهذا السند والمتن، إلا أن ذكر التسبيح فيه مرتان وكذلك ذكر التحميد، وقد قَرَنَ الثقفي هناك بمحمد بن عبد الله السُّكَرِيِّ.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن الحكم بن موسى أبي صالح، حدثنا هقل بن زياد، قال: سمعت الأوزاعي، به، وليس فيه ذكر التسبيح والتحميد. كتاب الصلاة، باب فضل السجود والحث عليه، (١/ ٣٥٣) برقم (٤٨٩).\n(^٣) كذا في الأصل وهو موافق لما في صحيح مسلم، وفي (ل) و(م): \"فآتيه\" وهو موافق لما في سنن أبي داود (١٣٢٠)، (٢/ ٧٨) من رواية الهقل، به، وهو الأوفق بالسياق، وقد مضى الحديث عند المصنف برقم (١٩٠٢) من طريق الثقفي، وفيه: \"آتيه\" بدون الفاء.\n(^٤) الهويَّ: -بفتح الهاء وضمها، وكسر الواو وشد الياء- الحين الطويل من الزمان، وقيل: هو مختص بالليل. انظر: المشارق (٢/ ٢٧٤)، المجموع المغيث (٣/ ٥١٨)، النهاية (٥/ ٢٨٥).\n(^٥) من فوائد الاستخراج:\nزيادة جملة التسبيح كلها في المتن، وهذه لا توجد في صحيح مسلم.","vol":"6","page":226},{"text":"٢٢٩٠ - حدثنا (^١) يعقوب بن سفيان الفارسي وأبو حاتم الرازي وإبراهيم بن الحسين، قالوا: ثنا أبو تَوْبَةَ، ح\nوحدثنا الحسن بن أحمد بن محمد بن بكَّار [الدمشقي] (^٢)، قال: ثنا محمد بن المبارك بن (^٣) يعلى الصُّوري (^٤)، قالا: ثنا معاوية بن سَلَّام، عن يحيى بن أبي كثير (^٥)، قال: أخبرني أبو سلمة بن عبد الرحمن، أن رَبِيْعَة بن كعب أخبر (^٦) أنه قال: \"بِتُّ عند رسول الله ﷺ فكنت أسمعه يقول من الليل: \"سبحان الله رب العالمين -الهويّ- ثم يقول: سبحان ربي وبحمده\". نحو ذلك.\n_________\n(^١) تقدم هذا الحديث عند المصنف برقم (١٩٠٣) عن هؤلاء الثلاثة، عن أبي توبة، به، ولم يسق المصنفُ هناك متنه كاملًا، وراجعه للوقوف على التراجم.\n(^٢) \"الدمشقي\" من (ل) و(م) وهو العاملي، ترجم له ابن عسكر في \"تاريخ دمشق\" (١٣/ ٢١ - ٢٢) ونقل عن أبي عوانة -المصنف- أنه قال فيه: \"قدري، ثقة في الحديث\" (٢٧٥ هـ).\n(^٣) في الأصل والمطبوع: \"محمد بن المبارك -يعني: الصوري-\" والمثبت من (ل، م).\n(^٤) \"الصُّورِيُّ\": نسبة إلى \"صور\" وهي بلدة كبيرة من بلاد ساحل الشام، وهي معدودة في أعمال الأردن، وتقع في جنوب لبنان. انظر: الأنساب (٣/ ٥٦٤)، معجم البلدان (٣/ ٤٩٢)، اللباب (٢/ ٢٥٠)، المنجد (في الأعلام) (ص ٤٢٧).\n(^٥) هنا موضع الالتقاء.\n(^٦) في (ل) و(م): \"أخبره\" وهو الأنسب.","vol":"6","page":227},{"text":"٢٢٩١ - حدثنا محمد بن عوف (^١)، قال: ثنا أحمد بن خالد\n⦗٢٢٨⦘[الوهبي] (^٢)، قال: ثنا شيبان، قال: ثنا يحيى (^٣)، قال: أخبرني أبو سلمة، أن ربيعة بن كعب أخبره، أنه كان يبيت عند رسول الله ﷺ.\nفذكر مثله.\n_________\n(^١) هو الحمصي، أبو جعفر، الطائي.\n(^٢) في (ل) و(م) زيادة \"الوهبي\" وهو الحمصي، أبو سعيد الكندي، \"صدوق\" (٢١٤ هـ) ع. و\"الوهبي\" نسبة إلى وهب بن ربيعة بن معاوية الأكرمين، بطن من كندة. تهذيب الكمال (١/ ٢٩٩ - ٣٠١) اللباب لابن الأثير (٣/ ٢٨١)، التقريب (ص ٧٩).\n(^٣) هو أبن أبي كثير، وهو الملتقى.","vol":"6","page":227},{"text":"٢٢٩٢ - حدثنا إبراهيم بن مَرْزُوق البصري (^١)، قال: ثنا هارون بن إسماعيل، قال: أبنا عليُّ بن المبارك، ح\nوحدثنا يونس بن حبيب وعمَّار بن رَجَاء، قالا: حدثنا أبو داود (^٢)، قال: ثنا هشام، كلاهما عن يحيى، بإسناده، نحوه.\n_________\n(^١) نسبة \"البصري\" لا توجد في (ل) و(م)، وهو الأموي، نزيل مصر.\n(^٢) هو الطيالسي، وهشام: هو الدستوائي، و(يحيى) هو ابن أبي كثير، والحديث في مسند الطيالسي (١١٧٢) (ص ١٦١) بنحو حديث معاوية بن سلام (٥٣٠).","vol":"6","page":228},{"text":"<span data-type='title' id=toc-383>باب (^١) إيجابِ ركعتين خفيفتين للقائم بالليل للصلاة إذا أراد أن يفتتح الصلاة</span>\n_________\n(^١) في (ل) و(م) زيادة \"بيان\".","vol":"6","page":229},{"text":"٢٢٩٣ - حدثنا موسى بن سهلٍ (^١) الرَّمْليُّ، قال: ثنا آدم بن أبي إياس، قال: ثنا سليمان بن حيان (^٢)، عن هشام بن حسَّان (^٣)، عن محمد بن سيرين، عن أبي هريرة، قال: \"كان النبي ﷺ إذا قام من الليل يتهجَّدُ (^٤) صلى ركعتين خفيفتين\".\n_________\n(^١) ابن قادم، أبو عمران الرملي، نسائي الأصل. \"ثقة\" (٢٦٢ هـ)، (د سي). تهذيب الكمال (٢٩/ ٧٥ - ٧٧)، التقريب (ص ٥٥١).\nو\"الرملي\": -بفتح الراء، وسكون الميم- نسبة إلى بلدة من بلاد فلسطين.\n(^٢) هو الأزدي، أبو خالد الأحمر الكوفي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة: حدثنا أبو أسامة، عن هشام، به، بلفظ: \"إذا قام أحدكم من الليل فليفتتح صلاته بركعتين خفيفتين\".\nكتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، (١/ ٥٣٢) برقم (٧٦٨).\n(^٤) كذا في النسخ، وفي (شرح السنة) (٩٠٨)، (٤/ ١٧) -حيث روى الحديث من طريق المصنف- بلفظ: \"للتهجُّد\".","vol":"6","page":229},{"text":"٢٢٩٤ - حدثنا موسى [بن سهل] (^١)، ثنا آدم، ثنا (^٢) سليمان [ن\n⦗٢٣٠⦘ حَيَّان] (^٣)، عن ابن عون (^٤) عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ مثله.\n_________\n(^١) من (ل) و(م) وهو الرملي.\n(^٢) (ك ١/ ٤٨٩).\n(^٣) من (ل) و(م) وهو الأزدي.\n(^٤) هو عبد الله بن عون، الإمام المعروف.","vol":"6","page":229},{"text":"٢٢٩٥ - حدثنا عمار بن رَجَاء، قال: ثنا حُسَيْن الجُعْفِيُّ، قال: ثنا زائدة، ح\nوحدثنا أبو أمية، قال: ثنا معاوية بن عمرو، قال: ثنا زائدة، عن هشام (^١) عن محمد، عن أبي هريرة، عن النبي ﷺ قال: \"إذا قام أحدكم من الليل فليفْتَتِحْ صلاته بركعتين خفيفتين\".\n_________\n(^١) هو ابن حسان، وهو الملتقى بين المصنّف والإمام مسلم.","vol":"6","page":230},{"text":"٢٢٩٦ - حدثنا يحيى بن عياش (^١) -في دار القُطْن (^٢) - قال: ثنا أبو زيد الهروِيّ (^٣)، قال: ثنا أبو حُرَّة (^٤)، عن الحسن، عن سعد بن\n⦗٢٣١⦘ هشام، عن عائشة، قال (^٥): سألتها عن صلاة النبي ﷺ بالليل فقالت: \"كان النبي (^٦) ﷺ إذا صلى العشاء الآخرة صلَّى ركعتين يَتَجَوَّزُ فيهما\".\n_________\n(^١) هو البغدادي، أبو زكريا القطان.\n(^٢) محلة كانت ببغداد من نهر طابق بالجانب الغربي، بين الكرخ ونهر عيسى بن علي، ينسب إليها الإمام الدارقطني. انظر: معجم البلدان (٢/ ٤٨٢).\n(^٣) هو: سعيد بن الربيع العامري الحَرَشي -بفتح المهملة والراء بعدها معجمة- أبو زيد الهروي البصري. \"ثقة\" (٢١١ هـ) وهو أقدم شيخ للبخاري وفاةً، (خ م ت س).\nو\"الهروي\" نسبة إلى \"هراة\" وهي إحدى بلاد خراسان، لا زالت تعرف بهذا الاسم، تقع في أقصى غرب شمال أفغانستان، وأما أبو زيد فقد قيل له \"هروي\" لأنه كان يبيع الثياب \"الهروية\". انظر: الأنساب (٥/ ٦٣٧)، اللباب (٣/ ٣٨٦)، تهذيب الكمال (١٠/ ٤٢٨ - ٤٣٠)، التقريب (ص ٢٣٥).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، جميعًا عن =\n⦗٢٣١⦘ = هشيم، عن أبي حرة، به، بمثل حديث هشيم الآتي برقم (٢٢٩٧). كتاب صلاة المسافرين وقصرها، باب الدعاء في صلاة الليل وقيامه (١/ ٥٣٢) برقم (٧٦٧).\nو\"أبو حرة\" هو: واصل بن عبد الرحمن البصري.\n(^٥) لفظة (قال) لا توجد في (ل) و(م)، والضمير فيه يرجع إلى سعد بن هشام.\n(^٦) في (ل) و(م): \"كان إذا صلى … \" بدون ذكر \"النبي ﷺ\".","vol":"6","page":230},{"text":"٢٢٩٧ - حدثنا الصغاني قال: ثنا سُرَيْجُ بن يونس، قال: ثنا هُشَيْم (^١)، قال: ثنا أبو حُرَّة، قال: ثنا الحسن، عن سعد بن هشام، عن عائشة، قالت: \"كان رسول الله ﷺ إذا قام من الليل فتح (^٢) صلاته بركعتين خفيفتين\".\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) كذا في النسخ المتوفرة (ك، ل، م)، وفي صحيح مسلم: \"افتتح\".","vol":"6","page":231},{"text":"<span data-type='title' id=toc-384>باب ذكرِ الخبرِ المبَيِّنِ قولَ النبي ﷺ افتتح صلاته بالليل (^١) قبل القراءة</span>\n_________\n(^١) في (م): \"من الليل\".","vol":"6","page":232},{"text":"٢٢٩٨ - حدثنا أحمد بن يوسف السُّلَمِي، قال: ثنا النَّضْرُ بن محمد (^١)، قال: ثنا عكرمة بن عمار (^٢)، قال (^٣): ثنا يحيى بن أبي كثير، قال: ثنا أبو سَلَمَةَ، قال (^٤): سألت عائشة بما كان رسول الله ﷺ يفتح الصلاة من الليل؟ فقالت (^٥): كان يقول: \"اللهم رب جبريل وميكائيل وإسرافيل، فاطِرَ السماوات والأرض، عالمَ الغيب والشهادة، أنت تَحْكُمُ بين عبادك فيما كانوا فيه يختلفون، اهدِني لما اختُلف فيه من الحق بأمرك، إنك تهدي من تشاء إلى صراط مستقيم\".\n_________\n(^١) ابن موسى الجُرشي -بالجيم المضمومة- أبو محمد اليمامي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن المثنى، ومحمد بن حاتم، وعبد بن حميد، وأبي معن الرقاشي، قالوا: حدثنا عمر بن يونس، حدثنا عكرمة بن عمار، به، بنحوه.\nكتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، (١/ ٥٣٤) برقم (٧٧٠).\nو\"عكرمة بن عمار\" هو العجلي، أبو عمار اليمامي- أصله من البصرة.\n(^٣) هنا ينتهي السقط الموجود في (ط) والذي بدأ من وسط (ح / ٢٢٨٧).\n(^٤) في (م): قالت، وهو خطأ.\n(^٥) في الأصل (قال) وهو خطأ، والمثبت من (ل) و(م).","vol":"6","page":232},{"text":"٢٢٩٩ - حدثنا الصغاني وأبو أمية، قالا: ثنا عاصم بن علي، قال: ثنا عكرمة بن عمار -بإسناده مثله- إلا أنه قال: \"إهدني لما اختُلفَ فيه من الحق بإذنك، إنك تهدي من تشاء إلى صراط مستقيم\".","vol":"6","page":232},{"text":"<span data-type='title' id=toc-385>[باب] (^١) بيانِ وقتِ قيام النبي ﷺ من الليل، وأنه كان ينام عند السَّحرِ، ويأتي أهلَه في ذلك الوقت بعه فراغه (^٢) من الصلاة</span>\n_________\n(^١) \" باب\" من (ل) و(م).\n(^٢) في (ل) و(م): \"بعد ما يفرغ\".","vol":"6","page":233},{"text":"٢٣٠٠ - حدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا شعبة، عن أبي إسحاق (^٢)، قال: سمعت الأسود بن يزيد يقول: سألت عائشة عن صلاة رسول الله -صلى الله عليه (^٣) وسلم- بالليل، فقالت: \"كان رسول الله ﷺ ينام أوَّلَ الليل، ثم يقوم؛ فإذا كان عند السحر أوتر، ثم أتى فراشه، فإن كانت له حاجة إلى أهله قضى حاجته؛ فإذا سمع الأذان وثب؛ فإن كان جنبًا أفاض عليه من الماء، وإلا توضأ، ثم خرج إلى الصلاة\" (^٤).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٣٨٦) (ص ١٩٨) بنحوه.\n(^٢) هو السبيعي: عمرو بن عبد الله، وهو موضع الالتقاء هنا، رواه مسلم عن أحمد بن يونس، حدثنا زهير؛ وحدثنا يحيى بن يحيى، أخبرنا أبو خيثمة، كلاهما عن أبي إسحاق، به، بنحوه. كتاب صلاة المسافرين وقصرها، باب صلاة الليل، وعدد ركعات النبي ﷺ في الليل … (١/ ٥١٠)، برقم (٧٣٩).\n(^٣) (ك ١/ ٤٩٠).\n(^٤) وأخرجه البخاري (١١٤٦) في \"التهجد\" باب: من نام أول الليل وأحيى آخره (٣/ ٣٩، مع الفتح)، عن أبي الوليد وسليمان (ابن حرب) كلاهما عن شعبة، به، مختصرًا.","vol":"6","page":233},{"text":"٢٣٠١ - حدثنا الصغاني، قال: ثنا رَوْح بن عُبادة، قال: ثنا شعبة، عن الأَشْعَثِ بن سليم (^١)، أنه (^٢) سمع أباه (^٣) يحدث عن مسروق، قال: \"سألت عائشة: أي العمل كان أحب إلى رسول الله ﷺ؟ قالت: الدائم\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن هناد بن السَّري، حدثنا أبو الأحوص، عن أشعث، به، بذكر السؤال عن العمل وصلاته ﷺ الليل والجواب عنهما.\nكتاب صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل …، (١/ ٥١١) برقم (٧٤١).\nو\"أشعث\" هذا هو الأشعث بن أبي الشعثاء -واسمه: سُلَيْم- المحاربي، الكوفي.\n\"ثقة\" (١٢٥ هـ) ع. تهذيب الكمال (٣/ ٢٧١ - ٣٧٢)، التقريب (ص ١١٣).\n(^٢) من هنا إلى بداية قوله\" عن أبيه\" في (ح / ٢٣٠٢) ساقط عن (م) فقط.\n(^٣) هو: سُليم بن أسود بن حنظلة، أبو الشعثاء المحاربي الكوفي، \"ثقة باتفاق\"، مات في زمن الحجاج، ورجح بعضهم أنه توفي سنة (٨٣ هـ)، \"ع\". تهذيب الكمال (١١/ ٣٤٠ - ٣٤٢)، التقريب (ص ٢٤٩).","vol":"6","page":234},{"text":"٢٣٠٢ - حدثنا الصغاني، قال: ثنا أبو النضر (^١)، قال أبنا شعبة، عن الأشعث بن سليم (^٢)، عن أبيه، عن مسروق، قال: سألت عائشة عن صلاة النبي ﷺ بالليل؟ فقالت: \"كان إذا سمع الصَّارِخ (^٣) قام فصلى\" (^٤).\n⦗٢٣٥⦘ رواه يحيى القَطَّان، عن الثوري، عن الأشعث (^٥).\n_________\n(^١) هو: هاشم بن القاسم البغدادي.\n(^٢) هنا موضع الالتقاء.\n(^٣) يعني: الديك، لأنه كثير الصياح في الليل.\nانظر: غريب الحميدي (ص ٥١٢)، غريب ابن الجوزي (١/ ٥٨٤)، النهاية (٣/ ٢١).\n(^٤) وأخرجه البخاري (١١٣٢) في \"التهجد\" باب من نام عند السحر، (٣/ ٢١، مع الفتح)؛ وفي \"الرقاق\" (٦٤٦١) باب القصد والمداومة على العمل، (١١/ ٣٠٠) - عن عبدان، =\n⦗٢٣٥⦘ = قال: أخبرني أبي، عن شعبة، به، بذكر كلا السؤالين الواردين في (ح / ٥٤٠، ٥٤١)؛ وفيه (١١٣٢) عن محمد بن سلام، عن أبي الأحوص، عن الأشعث، به، ببعضه.\n(^٥) وصله الإمام أحمد في المسند (٦/ ٢٠٣) (٢٥١٤٣) عن القطان، به، بنحوه.","vol":"6","page":234},{"text":"٢٣٠٣ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكًا (^١) حدثه، عن مَخْرَمَةَ بن سليمان، عن كريب، أن ابن عباس أخبره \"أنه بات ليلة عند ميمونة -أم المؤمنين، وهي خالته- فنام (^٢) رسول الله ﷺ حتى إذا انتصف الليلُ أو قبله بقليل أو بعده بقليل، استيقظ رسول الله ﷺ ثم قام إلى شَنٍّ (^٣) معَلَّقةٍ فتوضأ منها، فأحسن وضوءَه، ثم قام يصلي\" (^٤).\n_________\n(^١) في الأصل \"مالك\" والتصحيح من (ل) و(م)، و\"مالك\" موضع الالتقاء، وراجع (ح / ١٧٨٣) حيث إن المصنف رواه هناك بنفس السند ببعض متنه.\n(^٢) في (ل) و(م): \"فقام\" وهو خطأ بدليل السياق، وخاصة قوله: \"استيقظ\".\n(^٣) \"الشن\" هو الجلد الخلق البالي. والمراد هنا: القربة الخلِقة، ولهذا أنَّثَه. انظر: غريب أبي عبيد (٢/ ١٩٣)، غريب الحميدي (ص ٥٦٦، ١٦٦)، المجموع المغيث (٢/ ٢٢٤).\n(^٤) وأخرجه البخاري في الوضوء، باب قراءة القرآن بعد الحدث وغيره ح: (١٨٣).","vol":"6","page":235},{"text":"٢٣٠٤ - حدثنا أحمد بن محمد بن أبي رجاء (^١)، قال: ثنا وكيع، قال: ثنا سفيان (^٢) ومسعر (^٣)، ح\n⦗٢٣٦⦘ وحدثنا أبو أمية، قال: ثنا عبد الله بن موسى، قال: ثنا مِسْعَرٌ، ح\nوحدثنا ابن أبي غرزة (^٤)، قال: ثنا جعفر بن عون، عن مِسْعَرٍ، ح\nوحدثنا ابن الجنَيْد، قال: ثنا الحُمَيْدي (^٥)، قال: ثنا سفيان (^٦)، عن مسعر، عن سعد بن إبراهيم (^٧)، عن أبي سلمة بن عبد الرحمن، عن عائشة أنها قالت: \"ما أَلْفَى (^٨) النبيَّ ﷺ عندي السَّحرُ (^٩) الآخر قط إلا نائمًا\" (^١٠).\n_________\n(^١) هو الثغري الطرسوسي.\n(^٢) هو الثوري.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي كريب، أخبرنا ابن بِشْر، عن مسعر، به، بلفظ: =\n⦗٢٣٦⦘ = \"السحر الأعلى\". الكتاب والباب المذكوران في (ح/ ٢٣٠١)، (١/ ٥١١) برقم (٧٤٢).\n(^٤) هو: أحمد بن حازم بن محمد الغفاري الكوفي.\n(^٥) والحديث في مسنده (١٨٩)، (١/ ٩٨) بمثله بتقديم \"قط\" على \"عندي\".\n(^٦) هو ابن عيينة.\n(^٧) ابن عبد الرحمن بن عوف الزهري، \"ثقة فاضل عابد\" (١٢٥ هـ) وقيل: بعدها. ع. تهذيب الكمال (١٠/ ٢٤٠ - ٢٤٦)، التقريب (ص ٢٣٠).\n(^٨) أي: ما وجده. تفسير غريب ما في الصحيحين (ص ٥٤٤)، النهاية (٤/ ٢٦٢).\n(^٩) \"السحر\" مرفوع بأنه فاعل \"ألفى\". انظر: فتح الباري (٣/ ٢٣).\n(^١٠) وأخرجه البخاري (١١٣٣) في \"التهجد\" باب: من نام عند السحر، (٣/ ٢١، مع الفتح)، عن موسى بن إسماعيل، قال: حدثنا إبراهيم بن سعد، عن أبيه، به، بنحوه.\nمن فوائد الاستخراج:\nزيادة لفظة \"الآخر\" وهي تفسير لقوله \"الأعلى\" عند مسلم.","vol":"6","page":235},{"text":"٢٣٠٥ - حدثنا ابن أبي رجاء (^١)، قال: ثنا وكيع (^٢)، قال: ثنا\n⦗٢٣٧⦘ سفيان (^٣)، عن أبي حَصِيْن (^٤)، عن يحيى بن وثَّاب (^٥)، عن مسروق، عن عائشة قالت: \"من كل اللَّيْل قَدْ أوتَرَ رسول الله ﷺ: مِن أوَّلِه وأوْسَطه وآخره، فانتهى وتره إلى السَّحَرِ\".\n_________\n(^١) هو: أحمد بن محمد الثغري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وزهير بن حرْب، قالا: =\n⦗٢٣٧⦘ = حدثنا وكيع، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ٢٣٠١)، (١/ ٥١٢) برقم (٧٤٥/ ١٣٧).\n(^٣) هو الثوري.\n(^٤) هو: عثمان بن عاصم بن حصين الأسدي، الكوفي، أبو حَصين -بفتح المهملة- \"ثقة ثبت سنيٌّ … \".\n(١٢٧ هـ) ويقال بعدها. ع. تهذيب الكمال (١٩/ ٤٠١ - ٤٠٨)، توضيح المشتبه (٣/ ٢٦٤ - ٢٦٥)، التقريب (ص ٣٨٤).\n(^٥) هو الأسدي مولاهم الكوفي المقرئ، \"ثقة عابد\"، (١٠٣ هـ)، (خ م ت س ق).\nتهذيب الكمال (٣٢/ ٢٦ - ٢٩)، التقريب (ص ٥٩٨).","vol":"6","page":236},{"text":"<span data-type='title' id=toc-386>[باب] (^١) [بيان] إباحةِ أداء الوتر في أيَّةِ ساعةٍ كانت من الليل، وأن النبي ﷺ ربما كان (^٢) يوتر أول الليل، وإباحةِ الجهرِ بالقراءة في الصلاة بالليل وإخْفَائِه</span>\n_________\n(^١) \" باب\" مستدرك من (ل) و(م).\n(^٢) (ك ١/ ٤٩١).","vol":"6","page":238},{"text":"روى ابن عيينة عن أبي يَعْفُور (^١)، عن مُسْلِم بن صُبَيْح، عن مسروق،\nقال (^٢): سألت عائشة: أيَّ (^٣) الليل كان يوتر رسول الله ﷺ؟ قالت: \"من كل الليل قد أوتر رسول الله ﷺ حتى انتهى وتره إلى السحر\" (^٤).\nوروى (^٥) عليُّ بن حُجْرٍ (^٦)، عن حسان (^٧) -قاضي\n⦗٢٣٩⦘ كِرْمان (^٨) -عن سعيد بن مسروق (^٩)، عن أبي الضحى (^١٠)، عن مسروق، عن عائشة، قالت: \" (^١١) كل الليل قد أوتر رسول الله ﷺ حتى انتهى وتره إلى السَّحَرِ\" (^١٢).\n_________\n(^١) واسمه: وقْدان، وقيل: واقد، وفي (م) \"يعقوب\" وهو تصحيف.\n(^٢) \"قال\" لا توجد في (ل) و(م).\n(^٣) منصوب بنزع الخافض، وتقديره: من أيّ الليل، أو: في أيّ الليل.\n(^٤) وصله مسلم عن يحيى بن يحيى، أخبرنا سفيان بن عيينة، به، بنحوه (بدون ذكر السؤال) الصحيح (١/ ٥١٢) برقم (٧٤٥).\nوأخرجه البخاري (٩٩٦) في \"الوتر\" باب ساعات الوتر، (٢/ ٥٦٤، مع الفتح)، عن عمر بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش، قال: حدثني مسلم، به، بنحو سياق مسلم.\n(^٥) في (ل) و(م): \"رواه\".\n(^٦) في (م): (جرب) بدل \"حجر\"، وهو تصحيف.\n(^٧) هو: حسان بن إبراهيم بن عبد الله الكِرْماني، أبو هشام العَنَزِي -بفتح النون بعدها =\n⦗٢٣٩⦘ = زاي- قاضي كِرْمان. \"صدوق يخطئ\" (١٨٦ هـ) (خ م د). تهذيب الكمال (٦/ ٨ - ١٢)، التقريب (ص ١٥٧).\n(^٨) \"كِرْمان\" ولاية مشهورة ذات بلاد وقرى ومدن واسعة بين فارس ومكران وسجستان وخراسان. وهو إقليم قديم في إيران يقع جنوب غربي صحراء لوط. انظر: معجم البلدان (٤/ ٥١٥)، المنجد (في الأعلام) (ص ٥٨٧)، بلدان الخلافة الشرقية (ص ٣٣٧).\n(^٩) هو الثوري، والد سفيان.\n(^١٠) هو مسلم بن صُبَيْح المذكور في الطريق السابقة.\n(^١١) في صلب متن (ط) رُكّب متنُ الحديث الآتي (٢٣٠٦) على هذا السند، وصُحح في الهامش.\n(^١٢) وصله مسلم عن علي بن حجر نفسه، به، بنحوه. (١/ ٥١٢)، برقم (٧٤٥/ ١٣٨).","vol":"6","page":238},{"text":"٢٣٠٦ - حدثنا الحسن بن عَفَّان (^١)، قال: ثنا ابن نُمَيْر، عن الأعمش (^٢)، عن مسلم، عن مسروق، عن عائشة، قالت: \"من كل الليل كان يوتر رسول الله ﷺ، ثم انتهى وتره إلى السحر\".\n_________\n(^١) هو: الحسن بن علي بن عفان العامري، وشيخه \"ابن نمير\" هو: عبد الله.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وأبي كريب، قالا: حدثنا أبو معاوية، عن الأعمش، به -وقرنه بـ (يعفور) بنحوه.\nكتاب صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي في الليل … (١/ ٥١٢)، برقم (٧٤٥).","vol":"6","page":239},{"text":"٢٣٠٧ - حدثنا محمد بن إسحاق (^١) البكَّائي، قال: ثنا قبيصة، قال: ثنا سفيان (^٢)، ح\nوحدثنا أبو عمر الإمام، قال: ثنا مَخْلَدُ بن يزيد، قال:\nثنا سفيان، عن الأعمش (^٣)، عن أبي الضُّحى، عن مسروق، عن عائشة، قالت: \"من كل الليل قد أوتر رسولُ الله ﷺ: من أوله وَآخره، وأوسطه، فانتهى وترُه إلى السَّحَر\".\nواللفظ لمحمد بن إسحاق.\n_________\n(^١) ابن عون [ويقال: ابن خَلَف] البكَّائي العامري، أبو بكر الكوفي.\nو\"البكائي\" -بفتح الباء المنقوطة بواحدة، وتشديد الكاف- نسبة إلى \"بني البكاء\"، وهم من بني عامر بن صعصعة. انظر: الأنساب (١/ ٣٨٢)، اللباب (١/ ١٦٨)، نهاية الأرب (ص ٣٠١).\n(^٢) هو الثوري.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":240},{"text":"٢٣٠٨ - حدثنا بَحْرُ بن نَصْر (^١)، قال: ثنا ابن وهب (^٢)، قال:\n⦗٢٤١⦘ أخبرني معاوية بن صالح (^٣)، أن عبد الله بن أبي قيس (^٤) حدثه، أنه سأل عائشة [زوج النبي ﷺ] (^٥): كَيْفَ كان رسول الله ﷺ يوتر؟ آخر اللَّيْلِ، أو أوَّله؟ قالت: \"كلَّ ذلك قدكان يفعل، كان رُبَّما أوتر من أول الليل، وربما أوتر من آخره. فقلت: الحمد لله الذي جعل في الأمر سعة. قلت: كيف كانت قراءته من الليل: أكان (^٦) يجهر أم يُسِرّ؟ قالت: \"كُلَّ ذلك كان يفعل، ربما جهر وربما سَرّ. قلت: الحمد الذي جعل في الأمر سعة\".\n_________\n(^١) هو: الخولاني، والحديث تقدم عند المصضف في \"الطهارة\" باب بيان إيجاب الوضوء على الجنب إذا أراد أن ينام أو يأكل برقم (٨٥٧).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن هارون بن سعيد الأيلي، حدثنا ابن وهب، به، وأحاله على حديث الليث قبله. كتاب الحيض، باب جواز نوم الجنب، واستحباب الوضوء له، وغسل الفرج إذا أراد أن يأكل أو يشرب أو ينام أو يجامع (١/ ٢٤٩)، برقم (٣٠٧/ …).\n(^٣) هو الحضرمي، قاضي الأندلس.\n(^٤) ويقال: ابن قيس، ويقال: ابن أبي موسى، أبو الأسود النصري -بالنون- الحمصي، \"ثقة مخضرم، من الثانية\" (بخ م ٤). تهذيب الكمال (١٥/ ٤٦٠ - ٤٦١)، التقريب (ص ٣١٨).\n(^٥) من (ل) و(م).\n(^٦) همزة الاستفهام لا توجد في \"ط\".","vol":"6","page":240},{"text":"٢٣٠٩ - حدثنا أبو داود (^١)، قال: ثنا قتيبة (^٢)، قال: ثنا الليث، عن معاوية، بنحوه.\n_________\n(^١) هو السجستاني، والحديث في سننه، (١٤٣٧)، (٢/ ١٣٩ - ١٤٠)، عن قتيبة، به.\n(^٢) هنا موضع الالتقاء، رواه مسلم عنه، به. الكتاب والباب المذكوران في (ح / ٢٣٠٨)، (١/ ٢٤٩) برقم (٣٠٧).","vol":"6","page":241},{"text":"<span data-type='title' id=toc-387>باب إيجاب الوترِ، وأنه يجب على المصلِّي بالليل أن يجعل آخر صلاته وتْرًا، والدليل على أنه ليس بِحَتْمٍ، وأنَّ وقت الوتر بالليل، فإذا فات الوتر بالليل وصلى [صلاة] (^١) الفجرِ، لم يَقْضِه بالنهار</span>\n_________\n(^١) \" صلاة\" من (ل) و(م).","vol":"6","page":242},{"text":"٢٣١٠ - حدثنا الدبري، عن عبد الرزاق (^١)، عن مَعْمَرٍ (^٢)، عن يحيى بن أبي كثير، عن أبي نَضْرَة (^٣)، عن أبي سعيد الخدري (^٤) قال: قال النبي ﷺ \"أوتروا قبل أن تُصْبِحوا\".\n_________\n(^١) وهو في مصنفه (٤٥٨٩)، (٣/ ٨).\n(^٢) هنا موضع الالتقاء.\n(^٣) هو: المنذر بن مالك بن قُطَعة.\n(^٤) (ك ١/ ٤٩٢).","vol":"6","page":242},{"text":"٢٣١١ - حدثنا جعفر بن محمد بن فرقد (^١) الرَّقّي (^٢)، قال: ثنا\n⦗٢٤٣⦘ عبد الله بن معاوية الزَّيْتُوني (^٣)، قال: ثنا عبد الأعلى بن عبد الأعلى (^٤)، قال: ثنا معمر، بإسناده، مثله.\n_________\n(^١) في (م): \"وقد\" وهو خطأ.\n(^٢) هو: جعفر بن محمد بن الحجاج بن فرقد القطان الرقّي. ذكره ابن حبان في \"الثقات\" (٨/ ١٦٢). وقال ابن أبي حاتم: \"سمع منه أبي بالرقة، كتب إليّ\". وقال الذهبي: \"وثق\". الجرح (٢/ ٤٨٨)، السير (١٤/ ١٠٨).\nو\"الرقي\": -بفتح الراء وفي آخرها القاف المشددة- هذه النسبة إلى \"الرقة\" وهي بلدة في الشمال الشرقي من سورية على طرف الفرات (وسط الجزيرة الفراتية).\nانظر: الأنساب (٣/ ٨٤)، معجم البلدان (٣/ ٦٧)، بلدان الخلافة الشرقية (ص ١٣٢)، المنجد (في الأعلام) (ص ٣٠٩)، موسوعة المدن العربية والإسلامية (ص ٦١).\n(^٣) \"مولى هشام بن عبد الملك، كنيته أبو محمد، يروي عنه هشيم وأهل العراق، روى عنه أهل الشام، مات بالزيتونة في جمادى الآخرة مشة ٢٢٦ هـ\". الثقات لابن حبان (٨/ ٣٥١).\nوفي (م) \"عبيد الله\"، وهو تصحيف.\nو\"الزيتوني\" نسبة إلى \"الزيتونة\"، موضع كان ينزله هشام بن عبد الملك في بادية الشام، فلما عمّر \"الرُّصافة\" انتقل إليها. انظر: الثقات (٨/ ٣٥١) -حيث ذكر أنه مات بها-، معجم البلدان (٣/ ١٨٣).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، حدثنا عبد الأعلى بن عبد الأعلى، به، بمثله.\nكتاب صلاة المسافرين وقصرها، باب صلاة الليل مثنى مثنى، والوتر ركعة من آخر الليل، (١/ ٥١٩)، برقم (٧٥٤).","vol":"6","page":242},{"text":"٢٣١٢ - حدثنا أبو أمية، قال: ثنا عبيد الله بن موسى (^١) وأبو نعيم، قالا: ثنا شَيْبَان (^٢)، عن يحيى بن أبي كثير، عن أبي نَضْرة، عن أبي سعيد الخدري، أنهم سألوا رسول الله ﷺ عن الوتر؛ فقال: \"أوتروا قبل الصبح\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن منصور، أخبرني عبيد الله، عن شيبان، به، بمثله. الكتاب والباب المذكوران في (ح/٢٣١١)، (١/ ٥٢٠) برقم (٧٥٤/ ١٦١).\n(^٢) هو: ابن عبد الرحمن النحوي.","vol":"6","page":243},{"text":"٢٣١٣ - حدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، ح\n⦗٢٤٤⦘ وحدثنا الصغاني قال: ثنا موسى بن إسماعيل (^٢)، قالا: ثنا أبان، قال: ثنا يحيى بن أبي كثير (^٣)، عن أبي نَضْرَة، عن أبي سعيد الخدري، أنّ النبي ﷺ سئل عن الوتر، فقال: \"أوتروا قبل الفجر\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢١٦٣)، (ص ٢٨٧) بدون ذكر السؤال.\n(^٢) هو المنقري.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":243},{"text":"٢٣١٤ - حدثنا (^١) يعقوب بن سفيان، قال: ثنا عمرو بن عاصم (^٢)، ح\nوحدثنا عليُّ بن الحسن الهلالي (^٣)، قال: ثنا المقرئ (^٤)، قالا: ثنا همام (^٥)، عن يحيى بن أبي كثير (^٦)، عن أبي نَضْرَةَ، عن أبي سعيد الخدري، أن رسول الله ﷺ قال: \"الوتر قبل الفجر\".\n_________\n(^١) في (ل) و(م) قُدِّم (ح / ٢٣١٥) على هذا الحديث.\n(^٢) هو الكِلابي القَيْسي، أبو عثمان البصري.\n(^٣) هو: علي بن الحسن بن أبي عيسى الهلالي.\n(^٤) هو: عبد الله بن يزيد المكي، أبو عبد الرحمن المقرئ.\n(^٥) هو ابن يحيى العَوْذي.\n(^٦) هنا موضع الالتقاء.","vol":"6","page":244},{"text":"٢٣١٥ - حدثنا أحمد بن علي بن يوسف المرِّي (^١)، والحسن بن\n⦗٢٤٥⦘ أحمد بن محمد بن بكَّار [بن بلال] (^٢)، قالا: ثنا محمد بن المبارك (^٣)، قال: ثنا معاوية بن سلّام، عن يحيى (^٤)، قال: أخبرني أبو نَضْرَةَ، أنه سمع أبا سعيد: سئل النبي ﷺ عن الوتر، فقال: \"أوتروا قبل الصبح\".\n_________\n(^١) هو: الخرَّاز -بخاء معجمة بعدها راء وآخره زاي- الدمشقي أبو بكر.\nوفي الأصل و(ل) و\"إتحاف المهرة\" (٥/ ٤١٥): \"المزني\" والمثبت من (م) وهو الصحيح كما في مصادر ترجمته، وهي نسبة إلى \"بني مرة\" وهي جماعة بطون من قبائل شتى.\nالأنساب (٥/ ٢٦٨)، اللباب (٣/ ٢٠١)، توضيح المشتبه (٩/ ١٢٩ - ١٣٠).\n(^٢) هو الدمشقي العاملي، أبو علي، (٢٧٥ هـ).\nو\"ابن بلال\" مستدرك من (ل) و(م).\n(^٣) هو: الصوري.\n(^٤) هنا موضع الالتقاء.","vol":"6","page":244},{"text":"٢٣١٦ - حدثنا الدبريُّ، عن عبد الرزاق (^١)، عن معمر، عن الأعمش (^٢)، عن تميم بن سَلَمة (^٣)، عن عروة، عن عائشة، قالت: كان النبي ﷺ يصلي من الليل، فإذا انصرف قال لي: \"قومي فأوتري\".\n_________\n(^١) والحديث في مصنفه (٤٦١٤)، (٣/ ١٣) بمثله.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، حدثنا جرير، عن الأعمش، به، بمثله، بزيادة قوله \"يا عائشة\". كتاب صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل … (١/ ٥١١)، برقم (٧٤٤).\n(^٣) هو: السُّلَمي الكوفي، \"ثقة\"، (١٠٠ هـ) (خت م د س ق). تهذيب الكمال (٤/ ٣٣٠ - ٣٣١)، التقريب (ص ١٣٠).","vol":"6","page":245},{"text":"٢٣١٧ - حدثنا ابن أبي رجاء (^١)، قال: ثنا وكيع، عن سفيان، عن الأعمش (^٢)، عن تميم بن سَلَمَةَ، عن عروة، عن عائشة، قالت:\n⦗٢٤٦⦘ \"أمرني رسول الله ﷺ فأَوْتَرْتُ\".\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الطرسوسي.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":245},{"text":"٢٣١٨ - حدثنا أبو الحسن الميموني (^١) وعمار (^٢)، قالا: ثنا محمد بن عُبَيْدٍ (^٣)، قال: ثنا عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر، أنّ النبي ﷺ قال: \"اجعلوا آخر صلاتكم بالليل وترًا\" (^٥).\n_________\n(^١) هو: عبد الملك بن عبد الحميد الجزري.\n(^٢) هو ابن رجاء، أبو ياسر التّغلبي.\n(^٣) هو الطَّنافسي الكوفي، وفي (م): \"محمد بن عبيد الله بن عمر، عن نافع\" وهو خطأ واضح.\n(^٤) هو العمري، وهو موضع الالتقاء مع الإمام مسلم، رواه عن أبي بكر بن أبي شيبة، حدثنا أبو أسامة؛ وعن محمد بن عبد الله بن نمير، حدثنا أبي؛ وعن زهير بن حرْب وابن المثنى، قالا: حدثنا يحيى، كلهم عن عبيد الله، به، بمثله. كتاب صلاة المسافرين، باب صلاة الليل مثنى مثنى، والوتر ركعة من آخر الليل، (١/ ٥١٧ - ٥١٨)، برقم (٧٥١/ ١٥١).\n(^٥) وأخرجه البخاري (٩٩٨) في \"الوتر\" باب: ليجعل آخر صلاته وترًا، (٢/ ٥٦٦، مع الفتح)، عن مسدد، قال: حدثنا يحيى؛ وفي \"الصلاة\" (٤٧٢) باب الحلق والجلوس في المسجد، (١/ ٦٦٩، مع الفتح) عن مسدد، حدثنا بشر بن المفضل، كلاهما عن عبيد الله بن عمر، به، الأول بمثله، والثاني بنحوه.","vol":"6","page":246},{"text":"٢٣١٩ - حدثنا (^١) موسى بن إسحاق الضَّرِيْر (^٢) القوّاس (^٣)، قال:\n⦗٢٤٧⦘ ثنا حفص بن غِياث، قال: ثنا عبيد الله بن عمر (^٤)، بإسناده مثله.\n_________\n(^١) في (ل) و(م) هذا الحديث بعد (ح / ٢٣٢٠) الآتي.\n(^٢) في (م): \"الصرمي\" وهو خطأ، على أنني لم أجد من وصفه بالضرير غير أبي عوانة.\n(^٣) هو الكوفي، الكندي.\nو\"القواس\" -بتشديد الواو- نسبة إلى عمل \"القسي\" وبيعها. الأنساب (٤/ ٥٥٧)، =\n⦗٢٤٧⦘ = اللباب (٢/ ٦٢).\n(^٤) هنا موضع الالتقاء.","vol":"6","page":246},{"text":"٢٣٢٠ - حدثنا أبو داود (^١)، قال: ثنا أحمد بن حنبل، قال: ثنا يحيى (^٢)، قال: ثنا عبيد الله بن عمر (^٣)، بمثله.\n_________\n(^١) هو الإمام السجستاني، والحديث في سننه (١٤٣٨)، (٢/ ١٤٠) في \"الصلاة\" باب في وقت الوتر.\n(^٢) هو: القطان، وهو الملتقى هنا.\n(^٣) \"ابن عمر\" لا يوجد في (ل) و(م).","vol":"6","page":247},{"text":"٢٣٢١ - (^١) حدثنا الصغاني، قال: ثنا أبو النَّضْرِ (^٢)، قال: أنبأ اللَّيْثُ (^٣)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"مَنْ صلَّى مِنَ الليل فلْيَجْعَلْ آخر صلاته وترًا\" (^٤).\n_________\n(^١) في (ل) و(م) هنا زيادة \"و\".\n(^٢) هو: هاشم بن القاسم.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد وابنِ رُمْح كلاهما عن الليث، به، بنحوه، بزيادة \"فإن رسول الله ﷺ كان يأمر بذلك\". الكتاب والباب المذكوران في (ح / ٢٣١٨) (١/ ٥١٧) برقم (٧٥١).\n(^٤) (ك ١/ ٤٩٣).","vol":"6","page":247},{"text":"٢٣٢٢ - حدثنا ابن شاذان الجَوْهَرِيُّ (^١)، قال: ثنا المعلى، عن\n⦗٢٤٨⦘ الليث (^٢)، بمثله.\n_________\n(^١) هو: محمد بن شاذان بن يزيد. و\"الجوهري\" لا توجد في (ل) و(م).\n(^٢) هنا موضع الإلتقاء.","vol":"6","page":247},{"text":"٢٣٢٣ - وحدثنا الصغاني ومحمد بن عيسى (^١) الأبرص (^٢) العطَّار، قالا: أبنا حجاج بن محمد (^٣)، قال: قال ابن جريج: أخبرني سليمان بن موسى (^٤)، قال: حدثني\n⦗٢٤٩⦘ نافع (^٥)، عن ابن عمر، كان يقول: \"من صلى من الليل فَلْيَجْعَلْ آخر صلاله وترًا؛ فإن رسول الله ﷺ أمر بذلك، فإذا (^٦) كان الفجر فقد ذهب صلاة الليل والوتر؛ لأن رسول الله ﷺ قال: \"أَوْتِرُوا قبل الفجر\" (^٧).\n_________\n(^١) ابن أبي موسى الأفواهي.\n(^٢) كذا في الأصل -بالصاد المهملة- ولا توجد \"كلمة الأبرص\" في (ل) و(م)، وفي مصادر ترجمته السابقة: \"الأبرش\" -بالشين المعجمة-، ولم أجد ما يؤيد أحد الوجهين، ولكن اتفاق المصادر السابقة على وجه واحد يعطيه قوة.\n(^٣) هنا موضع الالتقاء، لكن الإسناد عند مسلم بدون واسطة \"سليمان بن موسى\" بين ابن جريج ونافع، كما أن مسلمًا روى من الحديث المقطعَ الأولَ فقط. كتاب صلاة المسافرين، باب صلاة الليل مثنى مثنى … (١/ ٥١٨) برقم (٥٧١/ ١٥٢).\n(^٤) هو الأموي مولاهم الدمشقي، الأشدق، أبو أيوب، فقيه أهل الشام. (١١٩ هـ)، (مق ٤). أثنى عليه الزهري بالحفظ، وسعيد بن عبد العزيز بالعلم وابن عيينة وأبو مسهر وغيرهم. ووثقه دُحيم، وابن سعد، وابن معين، وأبو داود، والدارقطني. وقال أبو حاتم: \"محله الصدق، وفي حديثه بعض الاضطراب، ولا أعلم أحدًا من أصحاب مكحول أفقه منه ولا أثبت منه\". وقال ابن عدي: \"وهو فقيه راوٍ، حدث عنه الثقات من الناس، وهو أحد علماء أهل الشام، وقد روى أحاديث ينفرد بها لا يرويها غيره، وهو عندي ثبت صدوق\". وقال البخاري في تاريخه الكبير: \"عنده مناكير\". وروى الترمذي عنه أنه قال: \"منكر الحديث، أنا لا أروي عنه شيئًا، روى سليمان بن موسى أحاديث عامتها مناكير\". وقال النسائي: \"أحد الفقهاء، وليس =\n⦗٢٤٩⦘ = بالقوي في الحديث\". وذكره أبو زرعة الرازي والعقيلي في \"ضعفائهما\". وقال الذهبي: \"كان سليمان فقيه أهل الشام في وقته قبل الأوزاعي، وهذه الغرائب التي تستنكر له يجوز أن يكون حفظها\". وذكره في \"المغني\" وقال: \"وثق\"، وفي \"من تكلم فيه وهو موثق\" وقال: \"صدوق\". وقال الحافظ: \"صدوق فقيه، وفي حديثه بعض لين … \".\nوهو كما قال، وجرح جارحيه ليس شديدًا، وتجويْزُ الذهبيّ أن يكون قد حفظ هذه الغرائب إلى تُسْتَنْكر له وَجِيْهٌ نظرًا إلى أقوال الأئمة الآخرين، والله أعلم.\nانظر: طبقات ابن سعد (٧/ ٣١٨)، تاريخ الدوري (٢/ ٢٣٦)، تاريخ الدارمي (٢٦، ٣٦٠) (ص ٤٦، ١١٧)، التاريخ الكبير (٤/ ٣٨)، التاريخ الأوسط [المطبوع باسم \"الصغير\" خطأ] (١/ ٣٤٠)، الضعفاء الصغير (١٤٦) (ص ١٠٩، ١١٠) -ثلاثتها للبخاري- أبو زرعة الرازي (٢/ ٦٢٢)، ضعفاء النسائي (٢٥٢) (ص ١٨٦)، الجرح (٤/ ١٤١ - ١٤٢)، ضعفاء العقيلي (٢/ ١٤٠) (٦٣٢)، الكامل (٣/ ٢٧٠)، تاريخ دمشق (٢٢/ ٣٦٧ - ٣٨٨)، تهذيب الكمال (١٢/ ٩٢ - ٩٨)، المغني في الضعفاء (١/ ٢٨٤)، من تكلم فيه وهو موثق [المطبوع باسم \"معرفة الرواة المتكلم فيهم بما لا يوجب الرد\" خطأ] (١٢٢) (ص ١٠٤)، الميزان (٢/ ٢٢٦)، التقريب (ص ٢٥٥).\n(^٥) هنا موضع الالتقاء مع الإمام مسلم، رواه مسلم عن حجاج، به، بدون واسطة \"سليمان\"، كما سبق.\n(^٦) من هنا إلى آخر الحديث زائد على مسلم.\n(^٧) سبقت الإشارة إلى أن قوله: \"فإذا كان الفحر\" إلى آخر الحديث زائد على صحيح =\n⦗٢٥٠⦘ = مسلم، وقد أخرجه بهذه الزيادة كلّ من:\nابن الجارود (٢٧٤)، (١/ ٢٤٠ - غوث المكدود) عن محمد بن يحيى -وهو الذهلي- كما في \"الإتحاف\" (٩/ ٩٤).\nوالبيهقي (٢/ ٤٧٨) من طريق أحمد بن الوليد اللحَّام، ومحمد بن الفرج الأزرق، والحاكم في \"المستدرك\" (١/ ٣٠٢) من طريق الأزرق المذكورن.\nوابن المنذر في (الأوسط) (ح / ٢٦٧١)، (٥/ ١٨٩) عن محمد بن إسماعيل.\nأربعتهم عن حجاج الأعور، به.\nورواه أحمد في \"المسند\" (٦٣٧٢)، (٢/ ١٥٠ - ١٥١)، وابن خزيمة (١٠٩١)، (٢/ ١٤٨) من طريق عبد الرزاق ومحمد بن بكر البرساني [ويبدو أن السياق للأخير عند كليهما] كلاهما عن ابن جريج، به، بنحوه.\nوالحديث حسن، وذلك لأجل سليمان المذكور ففيه كلام ينزله عن مرتبة الصحيح.\nوقال الحاكم: \"إسناده صحيح\" ووافقه الذهبي، وقال الشيخ الألباني: \"وهو كما قالا\"، [الإرواء ٢/ ١٥٤] وذكره الحافظ في \"الفتح\" (٢/ ٥٥٧) محتجا به، وصحح إسناده الشيخ أحمد شاكر في تحقيقه للمسند (٩/ ١٨٤).\nوأخرجه عبد الرزاق (٤٦١٣)، (٣/ ١٣) ومن طريقه الترمذي (٤٦٩)، (٢/ ٣٣٢)، وابن عدي في \"الكامل\" (٣/ ٢٦٧)، وابن حزم في \"المحلى \" (٣٠٥)، (٢/ ١٤٤) وابن المنذر في (الأوسط) (٥/ ١٩٠) -عن ابن جريج، به- عن ابن عمر، عن النبي ﷺ قال: \"إذا طلع الفجر فقد ذهب كل صلاة الليل والوتر، فأوتروا قبل طلوع الفجر\".\nقال الترمذي: \"وسليمان بن موسى قد تفرد به على هذا اللفظ\". وساق البخاري هذه الرواية على هذا السياق مساق الروايات المنكرة من أحاديث سليمان [علل الترمذي الكبير (٤٦٤) (ص ٢٥٧)]. =\n⦗٢٥١⦘ = وفي كلام الترمذي السابق إشارة إلى تليينه لهذه الزيادة، قال الشيخ أحمد شاكر: \" … يحتمل أن يكون سليمان بن موسى وهِم، فأدْخَل الموقوف من كلام ابن عمر في المرفوع، ويحتمل أن يكون حفظ وأن ابن عمر كان يذكره مرة هكذا ومرة هكذا\".\nقلتُ: ويضاف إلى كلام الشيخ أنه يحتمل أن يكون الوهم من عبد الرزاق، فإن غيره من الرواة عن ابن جريج [وهم: حجاج بن محمد- وهو من أثبت الناس عن ابن جريج (شرح علل الترمذي (٢/ ٦٨٢) وقال الخُشك: (٢٦٦ هـ): \"حجاج بن محمد نائمًا أوثق من عبد الرزاق يقظان\" (تهذيب الكمال (٥/ ٤٥٥ - ٤٥٦)، ومحمد بن بكر البُرساني].\nوهما قد فصلا الموقوف من المرفوع في الرواية، ولا إشكال فيها كما سبق، وهذا الوهم إنما هو في رواية عبد الرزاق فقط.\nوقلبي إلى الوجه الأخير أميل.\nعلى أن النووي قد صحح هذه الرواية أيضًا في \"الخلاصة\" كما في \"نصب الراية\" (٢/ ١١٣).\nفوائد:\n١) ذكر الحافظ في \"الفتح\" (٢/ ٥٥٧) أن رواية سليمان هذه رواها أبو داود والنسائي، وصححه أبو عوانة وغيره … ورواية سليمان لم يروها أبو داود ولا النسائي.\nوالله أعلم بالصواب.\n٢) سيتكرر الحديث عند المصنف برقم (٢٣٨٠) من طريق العطار بهذا الإسناد - بدون ذكر هذه الزيادة، وبرقم (٢٣٨١) عن الصغاني هذا الإسناد بدون واسطة سليمان بن موسى.\n٣) مع ما سبق من تصريح الحافظ بتصحيح أبي عوانة للحديث، فقد فاته الإشارة إلى تخريح أبي عوانة للحديث في \"الإتحاف\" (٩/ ٩٤).","vol":"6","page":248},{"text":"٢٣٢٤ - أخبرنا يونس بن عبد الأعلى، قال أنبأ ابن وهب، أن مالكًا (^١) حدثه عن عمّه -أبي سهيل بن مالك (^٢) - عن أبيه (^٣)، أنه سمع طلحة بن عبيد الله يقول: \"جاء رجل (^٤) إلى رسول الله ﷺ فقال: أخبِرْني ماذا فرض الله عليَّ من الصلاة (^٥)؟ قال: …\n⦗٢٥٣⦘ الصَّلوات (^٦) الخمس، إلا أن تطوع\" (^٧).\n_________\n(^١) مالك هو الملتقى بين المصنف والإمام مسلم، ورواه الأخير عن قتيبة، عن مالك، به، مطوَّلا، بلفظ: \"جاء رجل … من أهل نجد ثائر الرأس، نسمع دوي صوته .. فإذا هو يسأل عن الإسلام … \". كتاب الإيمان، باب بيان الصلاة التي هي أحد أركان الإسلام، (١/ ٤٠ - ٤١)، برقم (١١).\n(^٢) هو: نافع بن مالك بن أبي عامر الأصبحي التيمي المدني، \"ثقة\"، مات بعد سنة ١٤٠ هـ. ع. تهذيب الكمال (٢٩/ ٢٩٠ - ٢٩١)، التقريب (ص ٥٥٩).\n(^٣) هو: مالك بن أبي عامر الأصبحي \"ثقة\" (٧٤ هـ). تهذيب الكمال (٢٧/ ١٤٨ - ١٥٠)، التقريب (ص ٥١٧).\n(^٤) في (م) \"رسول\" بدل \"رجل\" وهو خطأ.\n(^٥) انفرد المصنف كذا السياق عن مالك -على ما اطلعتُ- وقد رواه عن مالك عدة، أخرجه كثيرون عن مالك ولكن بنحو سياق مسلم، [انظر: تخريج حديث مالك في \"المسند\" (٣/ ١٣ - ١٤) بتحقيق الشيخ شعيب الأرنؤوط وغيره]، وهو كذلك في \"الموطأ\" -رواية يحيى- (١/ ١٧٥). وهو حديث طويل، سئل النبي ﷺ فيه -أولًا- عن الإسلام، وأما السؤال عن الصلاة -بخصوصها- أولًا فلم يَرِدْ في حديث مالك، بل هو في سياق حديث إسماعيل بن جعفر، أخرجه البخاري (١٨٩١) (٤/ ١٢٣، مع الفتح)، في \"الصوم\" الباب الأول منه، وغيره [راجع \"المسند\" (١٤١٣)]-الطبعة المذكورة- في الهامش -كما أن المصنف أخرج هذا الحديث في كتاب الإيمان، باب =\n⦗٢٥٣⦘ = بيان صفة الإسلام وشرائعه وعدد الصلوات المفروضة برقم (١٢) عن مالك وإسماعيل ابن جعفر، به، وبيَّن سياق مالك أولًا، -بنحو سياق مسلم- ثم ساق لفظ ابن جعفر بمثل لفظ هذا الحديث، ويمكن أن يكون المصنف قد خلط هنا لأنه قد بيَّن ذلك سابقًا، ومع ذلك فتصرف المصنف هنا غريب، والله تعالى أعلم.\n(^٦) في الأصل و(ط) \"الصلاة الخمس\"، والمثبت من (ل) و(م)، وهو كذلك في البخاري (١٨٩١) -رواية إسماعيل بن جعفر-.\n(^٧) وأخرجه البخاري (٤٦) في \"الإيمان\" باب الزكاة من الإسلام، (١/ ١٣٠ - ١٣١، مع الفتح)، و(٢٦٧٨) في \"الشهادات\" باب: كيف يُستحلف؟ … (٥/ ٣٣٩، مع الفتح).\nعن إسماعيل بن عبد الله، عن مالك، به، بنحو سياق مسلم، وهو في \"الموطأ\" -رواية يحيى- (١/ ١٧٥).","vol":"6","page":252},{"text":"٢٣٢٥ - (^١) حدثنا عباس بن محمد والصغاني، قالا: ثنا الأسود بن عامر (^٢)، قال: أنبا شعبة (^٣)، عن قتادة، عن زُرَارَةَ بن أوفى، عن سعد بن هشام، عن عائشة، قالت: \"كان النبي ﷺ إذا نام من الليل، أو مرض\n⦗٢٥٤⦘ صلى بالنهار ثنتي (^٤) عشرة ركعةً، قالتْ: وما رأيتُ النبي ﷺ قام ليلة حتى أصبح، ولا صام شهرًا متتابعًا إلا رمضانَ\" (^٥).\n_________\n(^١) في (ل): (وحدثنا).\n(^٢) هو المعروف بشاذان.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن علي بن خَشْرَم، أخبرنا عيسى (وهو ابن يونس)، عن شعبة، به، بنحوه، وزاد في أوله: \"كان رسول الله ﷺ وإذا عمل عملًا أثبته\".\nكتاب صلاة المسافرين، باب جامع صلاة الليل، ومن نام عنه أو مرض، (١/ ٥١٥) برقم (٧٤٦/ ١٤١).\n(^٤) \"ثنتي\" ساقطة من (م).\n(^٥) سيتكرر الحديث عند المصنف برقم (٢٣٤٨، و٢٣٤٩) بطوله.","vol":"6","page":253},{"text":"<span data-type='title' id=toc-388>باب [بيان] (^١) صفةِ قيامِ رسول الله ﷺ بالليل، ووضوئه، وصلاته، واضطجاعه بعد صلاته، ودعائه إذا فرغ من صلاته، وأنّه صلى ثلاث عشرة ركعة، أوتر منها بركعة</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":255},{"text":"٢٣٢٦ - حدثنا أبو إسماعيل محمد بن إسماعيل بن يوسف الترمذي، قال: ثنا أبو حُذَيْفة (^١)، قال: ثنا سفيان بن سعيد (^٢)، عن سَلَمَة بن كُهَيْل، عن كُرَيْب -مولى ابن عباس- عن ابن عباس، قال: \"بِتُّ عند خالتي ميمونة، فقام النبي ﷺ فأتى حاجته، ثم غسل يديه ووجهه (^٣)، ثم مال إلى القِرْبَةِ (^٤) فأطلق شِنَاقَها (^٥)، ثم توضأ وضوءًا بين الوضوءين (^٦)، لم\n⦗٢٥٦⦘ يُكْثِر وقد أبلغ، ثم قام يصلي، فقمت فَتَمَطَّيْتُ (^٧) كراهية أن يَرَى أني كنتُ أرقَبُه (^٨)، فقمتُ فتوضأتُ، فقام يصلي، فقمتُ عن يَساره، فأخذ برأسي فحَوّلني عن يمينه، -أو قال: فأخذ بأذني (^٩) - حتى أدارني فكنت عن يمينه، فتَتَامَّتْ صلاةُ رسول الله ﷺ ثلاث عشرة ركعة، ثم نام النبي ﷺ حتى يتوضأ -وكان إذا نام نفخ- فأتاه بلال فآذنه بالصلاة، فقام يصلي (^١٠) ولم يتوضأ، وكان يقول في دعائه: اللهم اجعل في قلبي نورًا، وفي سمعي نورًا، وفي لساني (^١١) نورًا، وفي بصري نورًا، وعن يميني نورًا، وعن شمالي نورًا، ومن تحتي نورًا، ومن فوقي نورًا، ومن بين يدي نورًا، ومن خلفي نورًا،\n⦗٢٥٧⦘ وأعظم (^١٢) لي نورًا\". قال كريب: وستةٌ (^١٣) عندي مكتوبات في التابوت (^١٤) (^١٥): \"ومُخّي، وعَصَبي، وشَعْري، وبشري، وعِظامي\" (^١٦).\nورواه عبد الرحمن بن مهدي (^١٧) عن سفيان، قال: \"أخذ بأذني فأدارني عن يمينه\"، وذكر بطوله، وقال في آخره: \"فلقيت رجلًا من ولد العباس فحدثني بهن، وذكر: \"عصبي، ولحمي، ودمي، وشعري،\n⦗٢٥٨⦘ وبشري\"، وذكر خصلتين.\nيقال (^١٨): \"التابوت\" فيه كُتُبُ علي بن عبد الله بن عباس (^١٩).\n_________\n(^١) هو: موسى بن مسعود النَّهْدي -بفتح النون وسكون الهاء- البصري.\n(^٢) هو الثوري، وهو موضع الإلتقاء، رواه مسلم عن عبد الله بن هاشم، حدثنا عبد الرحمن (وهو ابن مهدي)، حدثنا سفيان، به، بنحوه. كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، (١/ ٥٢٥ - ٥٢٦)، برقم (٧٦٣).\n(^٣) هنا عند مسلم والبخاري: \"ثم نام، ثم قام\".\n(^٤) بكسر القاف، وهي: الوطب (وعاء) من اللبن، وقد تكون للماء. المحكم لابن سيدة، اللسان (١/ ٦٦٨).\n(^٥) \"الشناق\" -بكسر الشين المعجمة- الخيط والسير الذي تعلّق به القربة على الوتد.\nوقيل: خيط يشد به فم القربة. ورجحه أبو عبيد، ويرجحه ما ورد في تفسيرها في رواية الطيالسي (٢٧٠٦) عن شعبة بقوله \"يعني رباطها\". غريب أبي عبيد (١/ ٨٦)، تفسير غريب ما في الصحيحين (ص ١٥٥)، النهاية (٢/ ٥٠٦).\n(^٦) فسره بقوله: \"لم يكثر وقد أبلغ\" كما في حديث (٢٣٣٨) الآتي عند المصنف بلفظ =\n⦗٢٥٦⦘ = \"وضوءا خفيفًا\". وراجع إكمال إكمال المعلم (٣/ ٩٤).\n(^٧) أي: تمدّدتُ كالقائم من النوم. انظر: غريب الحميدي (ص ٦٠)، النهاية (٤/ ٣٤٠).\n(^٨) في صحيح مسلم \"أنتبه له\" وكلاهما بمعنى.\n(^٩) هكذا في رواية ابن المديني عن ابن مهدي عند البخاري (٦٣١٦) وأحمد عنه في المسند (١/ ٣٤٣) (٣١٩٤) وكذلك في رواية عبد الرزاق (٣٨٦٢، ٤٧٠٧).\nوفي رواية عبد الله بن هاشم عن ابن مهدي عند مسلم (٧٦٣) بلفظ: \"بيدي\"، وفي رواية مالك عند المصنف (٢٤) و(٥٧١) والبخاري (٩٩٢) بلفظ: \"فوضع يده اليمنى على رأسي، وأخذ بأذني يفلتها\".\n(^١٠) (ك ١/ ٤٩٤).\n(^١١) \"وفي لساني نورا\" يُذْكَرْ في رواية ابن مهدي عند البخاري (٦٣١٦) ولا عند مسلم (٧٦٣) وأحمد (٣١٩٤)، وقد تابع أبا حذيفة في ذكره القطان- على ما روى عنه عبد الرزاق، (٣٨٦٢، ٤٧٠٧).\n(^١٢) هكذا عند أحمد (٣١٩٤) وعبد الرزاق (عن يحيى عن الثوري) (٤٧٠٧)، وفي مسلم \"وعَظِّمْ\"، وراجع \"الفتح\" (١١/ ١٢١).\n(^١٣) وعند البخاري \"وسبع في التابوت\" ونحوه عند مسلم، وسبب اختلاف العدد بين رواية أبي حذيفة وابن مهدي ما سبقت الإشارة إلى أن \"اللسان\" لم تذكر في رواية ابن مهدي فيكون العدد سبعًا، بينما ذكرت في رواية أبي حذيفة فيكون ستًّا، وقد تابع القطانُ أبا حذيفة في الموضعين.\n(^١٤) اختلف في المراد \"بالتابوت\" على أقوال سردها الحافظ في \"الفتح\" (١١/ ١٢١) منها: ما اختاره ابن الجوزي أن المراد به \"الصندوق\"، أي: ستة مكتوبة عنده في الصندوق لم يحفظها في ذلك الوقت. وأيده الحافظ استنادا إلى رواية أبي عوانة هذه.\nويبدو أنه هو الراجح -والله تعالى أعلم-، وسيأتي اختيار المصنف في نهاية الحديث.\nوهذا اللفظ عند المصنف من أهم فوائد الاستخراج.\n(^١٥) عند مسلم هنا زيادة سيُنَبّه عليها المصنف بعد نهاية الحديث.\n(^١٦) زاد القطان -على ما في مصنف عبد الرزاق (٤٧٠٧) -: \"ودمي\"، وبذلك تكتمل الستة.\n(^١٧) وصله مسلم [راجع موضع الالتقاء] والبخاري (٦٣١٦) في \"الدعوات\" باب الدعاء إذا انتبه من الليل (١١/ ١١٩ - ١٢٠)، عن ابن المديني عنه، به، وكذلك أحمد عنه (١/ ٣٤٣)، و\"سفيان\" هو الثوري.\n(^١٨) في (ل) و(م) \"يقال\" واضح، وفي (ط) وصلب الأصل \"فقال\" وهو خطأ، وتوجد علامة \"الخرجة\" عليها في الأصل يبدو أنه مصحح في الهامش، وكل ما كتب في الهامش مطموس.\n(^١٩) هو الهاشمي، أبو محمد (١١٨ هـ). (بخ م ٤). تهذيب الكمال (٢١/ ٣٥ - ٤٠)، التقريب (ص ٤٠٣).","vol":"6","page":255},{"text":"٢٣٢٧ - حدثنا الدبري، عن عبد الرزاق (^١)، عن الثوري (^٢)، عن سلمة، بمثل حديث أبي حذيفة، إلى قوله: \"فآذنه بالصلاة، فقام فصلى ولم (^٣) يتوضأ\".\n_________\n(^١) والحديث في مصنفه (٣٨٦٢)، (٢/ ٤٠٣ - ٤٠٤)، و(٤٧٠٧) (٣/ ٣٦ - ٣٧).\n(^٢) هنا موضع الالتقاء، راجع (ح/ ٢٣٢٦).\n(^٣) في (م) وهو \"يتوضأ\"، وهو خطأ.","vol":"6","page":258},{"text":"٢٣٢٨ - حدثنا يوسف بن مُسَلَّم (^١) وأبو حُمَيْد (^٢)، قالا: ثنا حجاج بن محمد، قال: حدثني شعبة (^٣)، عن سلمة بن كُهَيْل، عن كُرَيْب،\n⦗٢٥٩⦘ عن ابن عباس، قال: \"بت في بيت خالتي ميمونة، فتَعَيَّنْتُ رسول الله ﷺ أو قال: فتَرَقَّبْتُ، أو: فَتَفَقَّدْتُ (^٤) كيف يصلي رسول الله ﷺ؟ (^٥) فنام، ثم قام، ثم غسل وجهه وكفيه، ثم نام، ثم قام فَعَمَدَ إلى القِرْبة فأطلق شِنَاقَها، ثم صبَّ في الجَفْنَة (^٦)، أو القَصْعَة، فأكبَّ على (^٧) يده، ثم توضأ وضوءًا حسنًا بين الوضوءين، ثم قام، فصلى، فجئتُ فقمت عن يساره، فأخذني فأقامني عن يمينه، فتكاملت صلاة رسول الله ﷺ ثلاث عشرة ركعة، ثم نام حتى نفخ -وكنا نعرفه إذا نام بنفخه-، ثم خرج إلى الصلاة، فصلى، وجعل يقول في صلاته أو سجوده: اللهم اجعل في قلبي نورًا، وفي سمعي نورًا، [في بصري نورًا (^٨)]، وعن\n⦗٢٦٠⦘ يميني نورًا، وعن يساري (^٩) نورًا، وأمامي نورًا، [وخلفي نورًا] (^١٠)، ومن تحتي نورًا، ومن فوقي نورًا، واجعلني نورًا\".\nقال شعبة (^١١): أو قال: \"واجعل لي نورًا\". قال (^١٢) شعبة: وحدثني عمرو بن دينار (^١٣)، عن كُرَيْب، عن ابن عباس، أنه (^١٤) قال: \"نام مُضْطَجِعًا\".\nذكر محمد بن رَجَاء (^١٥) عن النضر بن شُمَيْل، قال: ثنا شعبة، قال: ثنا سلمة بن كُهَيْل، عن بُكَيْر (^١٦) (^١٧) عن كريب، عن ابن عباس -قال سلمة:\n⦗٢٦١⦘ فَلَقِيْتُ كُرَيْبًا فقال: قال ابن عباس: \"كنت عند خالتي ميمونة؛ فجاء رسول الله ﷺ … \" ثم ذكر مثل حديث غُنْدَر وحجاج، وقال: \"واجعلني نورًا\" -ولم يشك- ذكره بعض أصحابنا.\nيقولون: هو بكير بن عبد الله بن الأشج، ولا يشبه أن يكون هذا \"بكيرًا\" الضخم الكوفي (^١٨)، وبكير هذا يحدث عنه أشعث بن سوار (^١٩)\n⦗٢٦٢⦘ويقال له: أشعث (^٢٠) الأفرق، ويقال: النجار (^٢١) -.\n_________\n(^١) هو: يوسف بن سعيد بن مسلم المصيصي.\n(^٢) هو: عبد الله بن محمد بن تميم المصّيصي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن بشار، حدثنا محمد (وهو ابن جعفر)، حدثنا شعبة، به. الكتاب والباب المذكوران في (ح/٢٣٢٦)، (١/ ٥٢٨ - ٥٢٩) برقم (٧٦٣/ ١٨٧).\n(^٤) وعند مسلم: \"فبقيت\" وكذلك عند ابن خزيمة، من رواية ابن عدي عن شعبة (١٢٧)، وعند أحمد (١/ ٢٨٤) (٢٥٦٧) من رواية غندر عنه، والطيالسي (٢٧٠٦) أيضًا عنه بلفظ: \"فرقبت\"، وكلها بمعنى.\n(^٥) في (ل) و(م) \"فتفقدت رسول الله ﷺ كيف يصلي\".\n(^٦) الجفنة هي القَصْعَةُ الكبيرة، والجمع جِفَان، وجِفَن. اللسان (١٣/ ٨٩).\n(^٧) \"على\" لا توجد في (ل) و(م) وهذا قريب مما في مسند أحمد (٢٥٦٧) -رواية غندر-: \"وأكب يده عليها\". وعند مسلم \"فأكبه بيده عليها\" ومعاني هذه الوجوه واضحة، فالإكباب راجع إلى ما في القصعة -على ما في المثبت- وإلى اليد -على ما في (ل) و(م) ومسند أحمد، -وإلى \"الشناق\" -على ما في صحيح مسلم-. والله تعالى أعلم.\n(^٨) ما بين المعقوفتين مستدرك من (ل) و(م)، وهكذا في صحيح مسلم ومسند أحمد (٢٥٦٧)، ومسند الطيالسي (٢٧٠٦).\n(^٩) هكذا في مسند أحمد والطيالسي، وفي صحيح مسلم: \"وعن شمالي نورًا\" والجميع بمعنى.\n(^١٠) ما بين المعقوفتين مستدرك من (ل) و(م).\n(^١١) \"قال شعبة\" لا توجد في (ل) و(م) هنا.\n(^١٢) من هنا إلى له: \"مضطجعًا\" لا يوجد في مسلم والطيالسي، وهو موجود في رواية غندر عند أحمد (٢٥٦٧)، ويُعد هذا من فوائد الاستخراج.\n(^١٣) في (ل) و(م) هنا زيادة \"به\" ولا حاجة إليها هنا.\n(^١٤) \"أنه قال: نام مضطجعا\" لا توجد في (ل) و(م).\n(^١٥) هو: السندي، أبو عبد الله النيسابوري، وهو من إسفرايين، سمع النضر بن شميل ومكي بن إبراهيم، روى عنه ابنه محمد، وابن خزيمة، وغيرهما. قال أبو عبد الله محمد بن يعقوب (المعروف بابن الأخرم (٣٤٤ هـ): \"رجاء بن السندي، وابنه أبو عبد الله، وابنه أبو بكر ثلاثتهم ثقات أثبات\". انظر: تاريخ بغداد (٥/ ٢٧٦ - ٢٧٧)، الأنساب (٣/ ٣٢٠)، توضيح المشتبه (٥/ ١٨٧).\n(^١٦) سيأتي رأي المصنف في تعيينه.\n(^١٧) (ك ١/ ٤٥٩).\n(^١٨) ورد ذلك مصرَّحًا به عند مسلم (٧٦٣/ ١٨٤) بعد نهاية حديث هارون بن سعيد الأيلي، وفيه: \"قال عمرو [وهو ابن الحارث]: فحدثتُ به بكير بن الأشج، فقال: حدثني كريب بذلك\".\nوممن صرح بما ذهب إليه المصنف: البزار، وعبد الغني المقدسي، والحافظ في \"الفتح\" (٢/ ٢٢٥) عند حديث (٦٩٨).\nبينما وهَّم المزيُّ عبد الغني حينما ذكر سلمة بن كهيل في الرُّواة عن الأشج، وصرح أنه هو \"الضخم\" الكوفي [تهذيب الكمال (٤/ ٢٤٦)] وتابعه في ذلك الحافظ في تهذيبه وتقريبه فلم يُعلِّق بشيء على صنيع المزي، وهذا مؤدى صنيع الذهبي في \"الكاشف\" (٢/ ٢٧٥).\nعلمًا بأن صنيعه في \"تاريخ الإسلام\" (٥/ ٤٨) يدل على أن الأشج والضخم رجل واحد.\nوبكير الطويل غير مترجم في \"رجال صحيح مسلم\" لابن منجويه مما يدل على كون \"بكير\" عنده هو الأشج.\nوراجع ترجمة الضخم في: تاريخ البخاري الكبير (٢/ ١١٣ - ١١٤)، الجرح (٢/ ٤٠٤) ثقات ابن حبان (٦/ ١٠٦). وانظر تفصيل المسألة في تعليق نفيس للدكتور بشار على \"تهذيب الكمال\" (٤/ ٢٤٦ - ٢٤٧)، حيث بحث المسألة بإسهاب، وفاته تصريح الحافظ في الفتح، كما سبق.\n(^١٩) هو الكندي الأثرم، صاحب التوابيت، وثقه ابن معين -في رواية الدوري عنه-، وضعفه =\n⦗٢٦٢⦘ = -في أخرى للدوري عنه-، وضعفه أحمد، وأبو زرعة، والنسائي، وابن حبان، والدارقطني، وتابعهم الحافظ. (بخ م- متابعة- ت س ق)، (١٣٦ هـ). انظر: العلل ومعرفة الرجال - رواية عبد الله- (١/ ١٩٨)، (٢/ ١٤٩)، تاريخ الدوري (٢/ ٤٠)، ضعفاء النسائي (٥٨) (ص ١٥٥)، السنن المجتبى له (٨/ ٦٩)، كتاب قطع السارق، باب ما يكون حرزا وما لا يكون، الجرح (٢/ ٢٧١ - ٢٧٢)، المجروحين لابن حبان (١/ ١٧١)، الكامل لابن عدي (١/ ٣٧١ - ٣٧٤)، ضعفاء الدارقطني (١١٥) (ص ١٥٤)، ضعفاء ابن الجوزي (٤٣٦) (١/ ١٢٥)، تهذيب الكمال (٣/ ٢٦٤ - ٢٧٠)، المغني في الضعفاء (١/ ٩١)، ديوان الضعفاء (٤٧٢) (ص ٣٩)، التقريب (ص ١١٣).\n(^٢٠) في الأصل: \"الأشعث\" والمثبت من (ل) و(م) وهو الأنسب، ولم أجد توجيهًا لوصفه بـ (الأفرق).\n(^٢١) (النجار) -بفتح النون والجيم المشددة- نسبة إلى نجارة الأخشاب وعملها.\nالأنساب (٥/ ٤٥٨)، اللباب (٢/ ٢٩٧).","vol":"6","page":258},{"text":"٢٣٢٩ - حدثنا الصغاني وأبو أمية، قالا: ثنا أبو بكر بن أبي شيبة (^١)، ح\nوحدثنا ابن مُلَاعِبٍ (^٢)، قال: ثنا ابن الأصبهاني، قالا (^٣): ثنا\n⦗٢٦٣⦘ أبو الأَحْوَص (^٤)، عن سعيد بن مسروق، عن سَلَمَةَ بن كُهَيْل، عن أبي رِشْدِيْن: كُرَيْبٍ -مولى ابن عباس-، عن (^٥) ابن عباس، قال: بِتُّ عند خالتي ميمونة -واقتصَّ الحديث- ولم يذكر \"غَسْل الوجه والكفين\"، غير أنه قال: \"ثم أتى القِرْبَة فحلَّ شِنَاقَها، ثم (^٦) توضأ وضوءًا بين الوضوءين، ثم* أتى فراشه؛ فنام، ثم قام قَوْمةً أُخْرى فأتى (القِرْبَة فحلَّ شِنَاقَها، ثم (^٧) توضأ وضوءًا هو الوضوء\"* (^٨)، وقال في آخره) (^٩): \"وأَعْظِمْ لي نورًا\"، ولم يذكر \"واجعلني نورًا\".\n_________\n(^١) هو: الإمام عبد الله بن محمد بن إبراهيم. وهو موضع الإلتقاء في هذه الطريق، انظر ما بعده. ولم أجد الحديث في مصنفه المطبوع.\n(^٢) هو: أحمد بن مُلاعب بن حيان البغدادي، وشيخه: ابن الأصْبَهاني هو: محمد بن سعيد بن سليمان الكوفي، وأبو الأحوص هو: سلّام بن سليم الكوفي.\n(^٣) في (ط) والمطبوع: \"قال\" بالإفراد وهو خطأ.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وهنَّاد بن السَّرِي، قالا: حدثنا أبو الأحوص، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٢٩) برقم (٧٦٣/ ١٨٨).\n(^٥) \"عن ابن عباس\" ساقط من المطبوع.\n(^٦) في (ل) و(م): \"فتوضأ\".\n(^٧) في (ل) و(م): \"فتوضأ\".\n(^٨) ما بين النجمين ساقط من (ط). وهو مستدرك في هامشها.\n(^٩) ما بين القوسين لا يوجد في (م) فقط.","vol":"6","page":262},{"text":"٢٣٣٠ - وروى أبو الطاهر (^١) عن ابن وهب، عن عبد الرحمن بن سَلْمان الحَجْري (^٢)، عن عُقَيْل بن خالد، أنّ سلمة بن كهيل حدثه، أنّ\n⦗٢٦٤⦘ كريبًا حدثه، أنّ ابن عباس بات ليلة عند النبي ﷺ *وذكر الحديث، وقال فيه: \"ودعا رسول الله* ﷺ (^٣) لَيْلَتَه (^٤) بتسع عشرة كلمة، -قال سَلَمَةُ: حدثنيها كريب، فحفظتُ منها ثِنْتَي عَشَرة، ونسيْتُ ما بقي- قال رسول الله ﷺ: \"اللهم اجعل لي في قلبي نُوْرًا، وفي لساني نورًا، وفي سمعي نورًا، وفي بصري نورًا، ومن فوقي نورًا، ومن تحتي\n⦗٢٦٥⦘ نورًا، وعن شمالي نورًا (^٥)، وعن يميني نورًا، وبين (^٦) يدي نورًا، ومن خلفي نورًا، واجعل لي (^٧) في نفسي نورًا، وأعْظِمْ لي نُورًا\" (^٨).\n_________\n(^١) هو: أحمد بن عمرو بن عبد الله بن عمرو بن السَّرح، أبو الطاهر، المصري \"ثقة\" (٢٥٠ هـ) (م دس ق). تهذيب الكمال (١/ ٤١٥ - ٤١٧)، التقريب (ص ٨٣).\n(^٢) الرُّعَيْني المصري، (م -هذا الحديث فقط- مد س). قال أبو سعيد بن يونس: \"يروي =\n⦗٢٦٤⦘ = عن عُقيل غرائب انفرد بها، وكان ثقة\". وقال البخاري: \"فيه نظر\". وقال أبو حاتم: \"مضطرب الحديث … ما رأيت في حديثه منكرًا، وهو صالح الحديث، أدخله البخاري في كتاب \"الضعفاء\"، يحوّل من هناك\". وذكره أبو زرعة الرازي في \"الضعفاء\". وقال النسائي: \"ليس بالقوي\". وذكره العقيلي، وابن الجوزي، والذهبي في \"الضعفاء\". وقال الحافظ: \"لا بأس به، من السابعة\". التاريخ الكبير (٥/ ٢٩٤)، التاريخ الصغير (٢/ ٩٧)، الضعفاء الصغير (٢٠٩) (ص ١٤٣) -ثلاثتها للبخاري- أبو زرعة الرازي (٢/ ٦٣٢)، ضعفاء النسائي (٣٦٢) (ص ٢٠٦)، ضعفاء العقيلي (٢/ ٣٣٣)، الجرح (٥/ ٢٤١ - ٢٤٢)، إكمال ابن ماكولا (٣/ ٨٤)، ضعفاء ابن الجوزي (١٨٧٢)، (٢/ ٩٥)، ديوان الضعفاء (٢٤٤٨)، (ص ٢٤٢)، تهذيب الكمال (١٧/ ١٤٨ - ١٥٠)، التقريب (ص ٣٤١).\nو\"الحَجْري\": -بفتح أوله، وسكون الجيم- نسبة إلى ثلاث قبائل اسم كل واحدة: \"جر\"، والمترجم من \"حَجْر رُعَيْن\". انظر: الإكمال لابن ماكولا (٣/ ٨٣ - ٨٤)، الأنساب (٢/ ١٧٨)، اللباب (١/ ٣٤٣)، توضيح المشتبه (٣/ ١٣٣).\n(^٣) ما بين النجمين مكرر في المطبوع.\n(^٤) في (م): \"ليله\" -بدون التاء-، وفي صحيح مسلم: \"ليلتئذ تسع … \".\n(^٥) جملة \"وعن شمالي نورًا\" مؤخرة عن \"وعن يميني نورًا\" في مسلم.\n(^٦) في صحيح مسلم: \"ومن بين يدي\".\n(^٧) \"لي\" لا توجد في صحيح مسلم.\n(^٨) وصله الإمام مسلم عن أبي الطاهر المذكور، به -وقد ذكرت الفروق في أماكنها. الكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٢٩)، برقم (٧٦٣/ ١٨٩).","vol":"6","page":263},{"text":"٢٣٣١ - حدثنا الصغاني، قال: ثنا أبو النضر (^١) ح\nوحدثنا أبو أمية، قال: ثنا أبو زيد سعيد بن الربيع (^٢)، قالا: ثنا شعبة (^٣)، عن أبي جَمْرَة (^٤)، قال: سمعت ابن عباس يقول: \"كان رسول الله ﷺ يصلي ثلاث عشرة ركعة من الليل\" (^٥).\n_________\n(^١) هو: هاشم بن القاسم.\n(^٢) هو: الهروي البصري.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وابن المثنى، وابن بشار، كلهم عن غندر، عنه، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٣١)، برقم (٧٦٤).\n(^٤) هو: نصر بن عمران بن عصام الضُّبَعي -بضم المعجمة، وفتح الموحدة بعدها مهملة- البصري، نزيل خراسان، \"ثقة ثبت\" (١٢٨ هـ) ع. الإكمال (٥/ ٢٣١)، تهذيب الكمال (٢٩/ ٣٦٢ - ٣٦٥)، التقريب (ص ٥٦١).\n(^٥) وأخرجه البخاري (١١٣٨) في \"التهجد\" باب: كيف صلاة النبي ﷺ وكم كان النبي ﷺ يصلي من الليل؟ (٣/ ٢٥) -فتح- عن مسدد، عن يحيى، عن شعبة، به، بلفظ: =\n⦗٢٦٦⦘ = \"كانت صلاة النبي ﷺ ثلاث عشرة ركعة- يعني: بالليل\".","vol":"6","page":265},{"text":"٢٣٣٢ - حدثنا إبراهيم بن سليمان الأسدي، قال: ثنا يحيى بن صالح، قال: ثنا سليمان بن بلال (^١) قال: حدثني شريك بن أبي نمر (^٢)، أن كريبًا أخبره أنه سمع ابن عباس يقول: \"بت ليلة عند رسول الله ﷺ. قال: فاضطجع مكانه، ثم تعارَّ (^٣)، ثم أخذ سواكًا، فاسْتَنَّ، ثم خرج فقضى حاجته، ثم رجع إلى شَنٍّ مُعَلَّقَةٍ، فصب على يده (^٤)، ثم توضأ، ولم يوقظ أحدًا، ثم قام فصلى ركعتين، ركوعُهما مثل سجودهما، وسجودُهما مثل قِيامهما، قال: فأراه صلى مثل ما رقد. قال: ثم اضطجع مكانه، فَرَقَد حتى سمعت غَطِيْطَه، ثم صنع ذلك خمس مرات، فصلى عشر (^٥) ركعات، ثم أوتر بواحدة، وأتاه بلال فآذَنَه\n⦗٢٦٧⦘ بالصبح فصلى ركعتي الفجر، ثم خرج إلى الصبح\" (^٦).\n_________\n(^١) (ك ١/ ٤٩٦).\n(^٢) هنا موضع الالتقاء، راجع (ح / ٢٢٨٨)، حيث سبق الحديث بسنده ومتنه بأطول مما هنا.\n(^٣) راجع (ح / ٢٢٨٨) لتفسيره ولكلمة \"غطيطه\" الآتية.\n(^٤) في (ل) و(م): \"يديه\".\n(^٥) تقدم حديث الثوري (٢٣٢٦) وشعبة (٢٣٢٨) عن سلمة، وسيأتي حديث مالك (٢٣٣٤) وحديث عبد ربه بن سعيد عند البخاري (٧٠٠) ومسلم (٧٦٣/ ١٨٤) كلاهما [مالك وعبد ربه] عن مخرمة، كلاهما [سلمة ومخرمة] عن كريب.\nوهؤلاء متفقون على الثلاث عشرة ركعة، ولفظ الثوري: \"فتتامّت … ثلاث عشرة ركعة\"، ولفظ شعبة: \"فتكاملت\" وتابع كريبًا في ذلك أبو جمرة عن ابن عباس (٦٠٠) ويشهد له حديث زيد بن خالد الجهني (٢٣٤٠). [وحديث عبد ربه عند =\n⦗٢٦٧⦘ = المصنف (٢٣٣٥) بالشك].\nوخالفهم شَرِيكٌ هذا عن كريب، وكذلك الضحاك بن عثمان (٢٣٣٤) وسعيد بن أبي هلال (٢٣٣٩) كلاهما [الضحاك وسعيد] عن مخرمة، عن كريب، به.\nوأشار الحافظ في \"الفتح\" (٢/ ٥٦١) إلى هذا الاختلاف، وقال: \"وروايتهم -أي: سلمة ومن معه- مقدمة على روايته -أي: شريك- لما معهم من الزيادة، ولكونهم أحفظ منه\". فراجعه للتفصيل، وراجع (ح / ٢٣٣٥) للوقوف على الراجح في الاختلاف على مخرمة، وراجع (ح / ٢٣٥٣) للوقوف على الجمع بين جميع الروايات - بما فيها رواية عائشة -رضي الله تعالى عنها-.\n(^٦) وأخرجه البخاري (٤٥٦٩) في \"التفسير\" باب ﴿إِنَّ في خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ (٨/ ٨٣، مع الفتح)، وبرقم (٦٢١٥) في \"الأدب\" باب رفع البصر إلى السماء … (١٠/ ٦١١)، وبرقم (٧٤٥٢) في \"التوحيد\" باب ما جاء في تخليق السماوات والأرض … (١٣/ ٤٤٨)، عن سعيد بن أبي مريم، به، بنحوه؛ وهو في \"الأدب\" باختصار.","vol":"6","page":266},{"text":"٢٣٣٣ - حدثنا أبو بكر بن إسحاق (^١)، قال: ثنا ابن أبي مريم، قال: أخبرني محمد بن جعفر، قال: حدثني شريك بن أبي نمر، عن كريب، عن ابن عباس، أنه قال: \"رَقَدْتُ في بيت ميمونة ليلة كان النبي ﷺ عندها، لأنظر كيف صلاة النبي ﷺ بالليل، قال: فتحدث النبي ﷺ مع أهله ساعة، ثم رقد\". -وذكر الحديث- ثم قام فتوضأ واستنّ.\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم بهذا الإسناد، بمثله. وأبو بكر هو: الصغاني، وابن أبي مريم هو: سعيد بن الحكم، ومحمد بن جعفر هو: ابن أبي كثير.","vol":"6","page":267},{"text":"٢٣٣٤ - حدثنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أن مالكًا (^١) حدثه عن مَخْرمة بن سليمان، عن كريب -مولى ابن عباس- أن ابن عباس أخبره \"أنه بات ليلة عند ميمونة -أم المؤمنين، وهي خالته- قال: فاضطجعت في عرض الوسادة، واضطجع رسول الله ﷺ في طولها، فنام رسول الله ﷺ حتى إذا انتصف الليل، أو قبله بقليل، أو بعده بقليل، استيقظ رسول الله ﷺ فجلس، فمسح النوم عن وجهه بيده، ثم قرأ العشر -يعني: الآيات الخواتيم من سورة \"آل عمران\"-، ثم قام إلى شَنٍّ معلَّقة، فتوضأ منها، فأحسن وضوءَه، ثم قام يصلي\" (^٢).\nقال عبد الله بن عباس: \"فقمت فصنعت مثل ما صنع، ثم ذهبت فقمت إلى جنبه؛ فوضع رسول الله ﷺ يده اليمنى على رأسي، وأخذ بأذني اليمنى ففتلها (^٣)، فصلى ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم أوتر بواحدة، ثم اضطجع حتى جاءه المؤذن (^٤)، فقام فصلى ركعتين خفيفتين، …\n⦗٢٦٩⦘ ثم خرج (^٥) فصلى الصبح\".\nرواه (^٦) الضحاك بن عثمان عن مخرمة، وقال فيه: \"بت عند خالتي ميمونة، فقام النبي ﷺ وقمتُ إلى جانبه الأيسر، فأخذ بيدي فجعلني من شقه الأيمن، فجعلت إذا أَغْفَيْتُ (^٧) يأخذ بشَحْمَةِ (^٨) أذني، فصلى إحدى (^٩) عشرة ركعة، ثم احتبى (^١٠) حتى إني لأسمع نفَسَه راقدًا؛ فلما تبين له الفجر صلى ركعتين خفيفتين\".\n⦗٢٧٠⦘ ورواه (^١١) عياض بن عبد الله (^١٢)، عن مخرمة، وقال فيه: \"ثم عَمَدَ إلى شَجْبٍ (^١٣) من ماء، فتسوك وتوضأ، وأصبغ الوضوء، ولم يُهْرِق الماءَ إلا قليلًا، حتى (^١٤) حَرَّكَني فقمنا\" (^١٥).\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ١٧٨٣) حيث أورده المصنف بهذا الإسناد ببعض متنه، وكذلك برقم (٥٢٧، ٥٤٣).\n(^٢) في (ل) و(م): \"فصلى\".\n(^٣) \"ففتلها\" لا توجد في (م) فقط.\n(^٤) تقدم حديث عائشة ﵂ (٢٢٠٥) وما بعده، وفيه أن اضطجاعه ﷺ كان بعد ركعتي الفجر، وظاهر هذا الحديث يخالفه، إلا أن الحافظ -رحمه الله تعالى- =\n⦗٢٦٩⦘ = لم يَرَ بين الحديثين تعارضًا، \"لأن المراد به [أي: بالاضطجاع] نومه ﷺ بين صلاة الليل وصلاة الفجر، وغايته أنه في تلك الليلة لم يضطجع بين ركعتي الفجر وصلاة الصبح، فيستفاد منه عدم الوجوب أيضًا … \" الفتح (٣/ ٥٤).\n(^٥) (ك ١/ ٤٩٧).\n(^٦) تقدم في (ح / ١٧٨٣) فراجعه لمعرفة من وصله.\n(^٧) أي: نمت، و\"الغفوة\": النوم الخفيف. انظر: تفسير غريب ما في الصحيحين (ص ٢٥٦)، النهاية (٣/ ٣٧٦).\n(^٨) شحمة الأذن: ما لأن من أسفلها عند معلَّق القُرط. المجموع المغيث (٢/ ١٧٩)، النهاية (٢/ ٤٤٩).\n(^٩) تقدم التعليق على العدد في (ح / ٢٣٣٢)، وفي الأصل و(ط): \"أحد\" والمثبت من (ل) و(م) وصحيح مسلم.\n(^١٠) احتبى الرجل: إذا جمع ظهره وساقيه بثوب. انظر: تفسير غريب ما في الصحيحين (ص ١٩٧)، المجموع المغيث (١/ ٣٩٦)، النهاية (١/ ٣٣٥).\nوالمعنى هنا: أنه احتبى أولًا، ثم اضطجع كما سبق في الروايات الماضية. شرح النووي (٦/ ٤٨)، مكمّل السَّنوسي (٣/ ٩٩).\n(^١١) حرف \"الواو\" لا يوجد في (ل).\n(^١٢) هو الفهري المدني، نزيل مصر.\n(^١٣) \"الشجْب\" -بالسكون-: السقاء الذي قد أخلق وبَلى وصار شنًّا، وسقاء شاجب: أي: يابس، وهو من الشجب: الهلاك. انظر: تفسير غريب ما في الصحيحين (ص ٤٧٣)، النهاية (٢/ ٤٤٤).\n(^١٤) في (ل) و(م): \"ثم\" بدل \"حتى\"، وفي (ط) في الصلب \"حتى\"، وكُتِب فوقه \"ثم\"، وَوُضعتْ فوقه علامة \"ص\" للإشارة إلى صحتها، وفِي صحيح مسلم: \"ثم حركني فقمت\" وهذا أنسب مما عند المصنف بلفظ: \"فقمنا\".\n(^١٥) وصله مسلم عن محمد بن سلمة المرادي، حدثنا ابن وهب، عن عياض، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٢٧) برقم (٧٦٣/ ١٨٣).","vol":"6","page":268},{"text":"٢٣٣٥ - حدثنا مُسْلِم بن الحجاج (^١)، قال: ثنا هارون بن سعيد الأَيْلِيُّ (^٢)، قال: أبنا ابن وهب، عن عمرو بن الحارث، عن عبد ربه بن\n⦗٢٧١⦘ سعيد، عن مخرمة ابن سليمان، عن كُرَيْبٍ -مولى ابن عباس- عن ابن عباس قال (^٣): \"بت ليلة عند خالتي ميمونة بنت الحارث، فقلت لها: إذا قام رسول الله ﷺ فأيقظيني؟ فقام رسول الله ﷺ فقمت إلى جنبه الأيسر؛ فأخذ بيدي فجعلني من شقه الأيمن، فكنت إذا أَغْفَيْتُ يأخذ بشَحمةِ أذني. قال: فصلى إحدى عشرة (^٤) ركعة، أو ثلاث عشرة ركعة،\n⦗٢٧٢⦘ ثم احتبى، حتى أني لأسمع نَفَسه راقدًا؛ فلما تبين له الفجر صلى ركعتين خفيفتين\" (^٥).\n_________\n(^١) هو الإمام مسلم صاحب الصحيح، والحديث في صحيحه (١/ ٥٢٧)، برقم (٧٦٣/ ١٨٤) في الكتاب والباب المذكورين في (ح / ٢٣٢٦) بنحوه، وسياق المصنف أطول، وفيه اختلاف في عدد الركعات سيأتي الكلام عليه.\nو\"ابن الحجاج\" لَمْ يَرِدْ في (ل) و(م).\n(^٢) أبو جعفر، نزيل مصر، \"ثقة فاضل\" (٢٥٣ هـ) (م د س ق).\nو\"الأيلي\" -بفتح الهمزة، وسكون التحتانية- نسبة إلى \"أيلة\" مدينة قديمة على =\n⦗٢٧١⦘ = ساحل بحر القلزم. انظر: إكمال ابن ماكولا (١/ ١٢٦، ١٣٠)، الأنساب (١/ ٢٣٧)، تهذيب الكمال (٣٠/ ٩٠ - ٩٢)، توضيح المشتبه (١/ ١٣١)، التقريب (ص ٥٦٨).\n(^٣) في (م): \"قالت\" -خطأ-.\n(^٤) وعند الإمام مسلم (شيخ المصنف) (٧٦٣/ ١٨٣) وكذلك عند البخاري (٦٩٨) بالجزم بـ (١٣) ركعة فقط، وما ورد من الشك هنا عند المصنف عن \"عبد رَبّه\" مرجوح لموافقة ما في صحيح مسلم رواية البخاري، فالراجح أنه لا خلاف على (عبد ربه) في عدد الركعات.\nنعم، الاختلاف على مخرمة في ذلك على وجهين:\nأ- فروى مالك (ح / ٢٣٣٤) وعبد ربه (على الراجح) عنه بالجزم بـ (١٣) ركعة مع الوتر.\nب- وروى الضحاك بن عثمان (٢٣٣٤) وسعيد بن أبي هلال (ح / ٢٣٣٩) عنه بالجزم بـ (١١) ركعة مع الوتر.\nورواية الأولَيْن مقدمة على الأخيرين لكونهما أحفظ وأثبت، ولأن حديثيْهما مما اتفق عليه الشيخان -كما سبق في مظانها- وأما رواية الأَخيرَين فمن أفراد مسلم، والله تعالى أعلم بالصواب، وراجع التعليق على (ح / ٢٣٣٢).\n(^٥) ورواه البخاري.","vol":"6","page":270},{"text":"٢٣٣٦ - حدثنا أبو علي بن شكر السَّمَرْقَنْدِيُّ (^١) قال: ثنا حَرْمَلَةُ (^٢)،\n⦗٢٧٣⦘ قال: ثنا ابن وهب (^٣)، قال: حدثني عمرو بن الحارث، عن عبد ربه بن سعيد، عن مخرمة بن سليمان، عن كُرَيْبٍ، عن ابن عباس أنه (^٤) قال: \"بِتُّ عند ميمونة ورسول الله ﷺ عندها تلك الليلة، فقام فتوضأ، وقام يصلي، فقمت عن يساره، فأخذني فجعلني عن يمينه … \". وذكر الحديث.\nقال عمرو (^٥): فحدثت بها بُكَيْرًا (^٦) فقال: هكذا حدثني به كريب عن ابن عباس.\n_________\n(^١) هو: الحسين بن عبد الله بن شكر، أبو علي السَّمرقندي، ورّاق داود الظاهري، (ت / ٢٨٢ هـ) وقيل: (٢٨٣ هـ).\nو\"السَّمَرْقَنْدي\" -بفتح أوله وثانيه- نسبة إلى مدينة \"سمرقند\"، قصبة \"الصُّغد\"، وهي الآن مدينة معروفة في جمهورية \"أوزبكستان\" جنوب مدينة \"طاشقند\" الأوزبَكِيَّة، وشمال مدينة \"دوشنبة\" الطاجيْكية، وكانت أولى مدن \"ما وراء النهر\" قاطبة من حيث الرقعة وعدد السكان. انظر: معجم البلدان (٣/ ٢٧٩)، اللباب (٢/ ١٣٧)، بلدان الخلافة الشرقية (ص ٥٠٦ - ٥٠٩)، (تركستان) (ص ١٧٠ - ١٨٧)، المنجد (في الأعلام) (ص ٣٦٥) إضافة إلى خريطة تلك المنطقة.\n(^٢) هو: ابن يحيى بن حَرْملة بن عمران، أبو حفص، التُّجيبي، صاحب الشافعي، (٢٤٣ أو ٢٤٤ هـ) (م س ق). ضعفه عبد الله بن محمد الفرهاذاني (ويقال: الفرهياني) (نيّف و٣٠٠ هـ. وقال أبو حاتم: \"يكتب حديثه، ولا يحتج به\". ووصفه بكونه أروى الناس عن ابن وهب: ابن معين، أحمد بن صالح، محمد بن موسى الحضرمي، وأبو سعيد بن يونس، وابن عدي، والمزي. وقال ابن عدي: \"وقد تبَحرّتُ حديث حرملة، وفتشته الكثير فلم أجد في حديثه ما يجب أن يُضَعَّف من أجله، ورجل يتوارى ابن وهب عندهم، ويكون عنده حديثه كله فليس ببعيد أن يُغْرب على غيره من أصحاب ابن وهب … \". وقال الذهبي: \"صدوق من أوعية العلم، وقال أبو حاتم: لا يحتج به\".\nوقال الحافظ: \"صدوق\". وهو كذلك وخاصة في ابن وهب فقد كان من المختصين به.\nانظر: تاريخ الدوري (٢/ ١٠٥)، الجرح (٣/ ٢٧٤)، الكامل (٢/ ٤٥٨ - ٤٦١)، =\n⦗٢٧٣⦘ = تهذيب الكمال (٥/ ٥٤٨ - ٥٥٢)، الكاشف (١/ ٣١٧)، التقريب (ص ١٥٦).\n(^٣) هنا موضع الالتقاء.\n(^٤) \"أنه\" لا توجد في (ل) و(م).\n(^٥) هو ابن الحارث.\n(^٦) هو الأشج.","vol":"6","page":272},{"text":"٢٣٣٧ - حدثنا علي بن حرْب، قال: ثنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن كُريب -مولى ابن عباس- عن ابن عباس، قال: \"بِتُّ عند خالتي ميمونة فقام النبي (^٢) ﷺ من الليل\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن ابن أبي عمر، ومحمد بن حاتم، عن ابن عيينة، به، بنحو سياق (ح / ٢٣٣٨) الآتي. الكتاب والباب المذكوران في (ح / ٢٣٢٨) (١/ ٥٢٨) برقم (٧٦٣/ ١٨٦).\n(^٢) في (ل) و(م): \"رسول الله ﷺ\".","vol":"6","page":273},{"text":"٢٣٣٨ - حدثنا ابن أبي مَسَرَّة (^١)، قال: ثنا الحُمَيْدِيُّ (^٢)، قال:\n⦗٢٧٤⦘ ثنا سفيان (^٣)، عن عمرو، عن كريب، عن ابن عباس قال: \"بت عند خالتي ميمونة، فقام النبي من الليل، فتوضأ من شَنّ معلَّق، فتوضأ (^٤) وضوءًا خفيفًا، -فجعل يصفه ويُقَلِّلُه- فقمت فصنعت مثل الذي صنع، ثم جئت فقمت عن يساره، فأخْلَفَنِي، فجعلني عن يمينه، فصلى، ثم اضطجع، فنام، ثم نَفَخَ، ثم أتاه بلال، فآذنه بالصلاة، ثم خرج فصلى ولم يتوضأ\".\nقال (^٥) سفيان: وحدثناه ابن جُرَيْج، عن عطاء (^٦)، عن ابن عباس، بمثله إلى قوله: \"فأخلفنى فجعلني عن يمينه، فصلى\". فقال له عمرو بن دينار (^٧): \"هِيْه (^٨) زدنا يا أبا محمد (^٩) \"، فقال عطاء: ما \"هيه\"؟! (^١٠)،\n⦗٢٧٥⦘ هكذا سمعت. قال عَمْرو: (^١١) أخبرني كريب عن ابن عباس، أنه قال: \"ثم اضطجع فنام، ثم نفخ، ثم أتاه بلال فناداه بالصلاة، ولم يتوضأ\".\n_________\n(^١) هو: عبد الله بن أحمد المكي.\n(^٢) والحديث في مسنده (٤٧٢)، (١/ ٢٢٣).\n(^٣) هو: ابن عيينة، وهو موضع الالتقاء، راجع (ح / ٢٣٣٧).\n(^٤) (ك ١/ ٤٩٨).\n(^٥) بالإسناد السابق، وهو هكذا في \"مسند الحميدي\" (٤٧٢) وسيأتي طريق ابن جريج برقم (٢٣٤٢).\n(^٦) هو ابن أبي رباح.\n(^٧) زاد هنا في مسند الحميد قوله: \"وكان في المجلس\".\n(^٨) \"هيه\" كلمة يريد بها المخاطب استزادةَ المخاطب من الشيء الذي بدأ فيه. غريب الحميدي (ص ٤٦١)، المجموع المغيث (٣/ ٥٢٣).\n(^٩) هذه كنية عطاء بن أبي رباح.\n(^١٠) لعله أنكر عليه الاستزادة، لكونه قد حَدَّثَ بكامل الحديث عنده، و\"ما\" هنا استفهامية.\n(^١١) في (ل) و(م): \"وأخبرني\" بزيادة الواو هنا، وما في مسند الحميدي موافق للمثبت.","vol":"6","page":273},{"text":"٢٣٣٩ - حدثنا أبو داود السجستاني (^١)، قال: ثنا عبد الملك بن شعيب، قال: حدثني أبي، عن جدي، عن خالد بن يزيد، عن سعيد بن أبي (^٢) هلال، عن مخرمة بن سليمان، أن كريبًا (^٣) -مولى ابن عباس- أخبره، قال: سألت ابن عباس: كيف كانت صلاة النبي ﷺ بالليل؟ قال: \"بِتُّ عند ميمونة ليلة، فنام النبي ﷺ حتى إذا ذهب ثلث الليل أو نصف الليل استيقظ، فقام إلى شَنّ فيه ماء، فتوضأ فتوضأت معه، ثم قام فقمت إلى جنبه على يساره، فجعلني عن يمينه، ثم وضع يده على رأسي كأنه يمسُّ أذني يوقظني، فصلى ركعتين خفيفتين، قلت: قرأ فيهما بأم القرآن في كل ركعة (^٤)؟ ثم سلّم، ثم صلّى حتى صلّى\n⦗٢٧٦⦘ إحدى (^٥) عشرة ركعة بالوتر، ثم نام، فأتاه بلال، فقال: الصلاة يا رسول الله، فقام فركع ركعتين، ثم صلى بالناس (^٦) \" (^٧).\n_________\n(^١) سبق الحديث عند المصنف برقم (١٧٨٤) حيث ساق سنده هناك، فراجعه فيما يتعلق بالرجال وموضع الالتقاء وغيره، والحديث في سنن أبي داود (١٣٦٤)، (٢/ ٩٨ - ٩٩).\n(^٢) لفظة \"أبي\" ساقطة من (م).\n(^٣) في جميع النسخ: \"كريب\" بدون النصب، والتصحيح من سنن أبي داود.\n(^٤) يشير إلى تخفيفه ﷺ وقد سبقت في \"باب: إيجاب ركعتين خفيفتين للقائم بالليل للصلاة إذا أراد أن يفتتح الصلاة\" أحاديثُ كلها تدل على أنه ﷺ كان يفتتح صلاته بالليل جمعتين يتجوز فيهما.\n(^٥) راجع التعليق على (ح / ٢٣٣٥).\n(^٦) في (ل) و(م): \"للناس\" وهكذا في سنن أبي داود.\n(^٧) رواه البخاري في كتاب التوحيد، باب ما جاء في تخليق السموات والأرض برقم (٧٤٥٢).","vol":"6","page":275},{"text":"٢٣٤٠ - حدثنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أنّ مالكًا (^١) أخبره، ح\nوحدثنا أبو إسماعيل (^٢) وأبو داود (^٣) جميعًا عن القَعْنَبي، عن مالك (^٤)، عن عبد الله بن أبي بكر (^٥)، عن أبيه، أن عبد الله بن قيس بن مَخْرَمَة أخبره عن زيد بن خالد الجهني، أنه قال: \"لأَرْمُقَنَّ (^٦) صلاة رسول الله ﷺ الليلة، قال: فتوسَّدْتُ عتَبَتَه (^٧) أو فُسْطَاطَه، فصلى رسول الله ﷺ\n⦗٢٧٧⦘ ركعتين (^٨) خفيفتين، ثم صلى ركعتين طويلتين طويلتين، طويلتين (^٩)، ثم صلى ركعتين وهما دون اللتين قبلهما، ثم صلى ركعتين (^١٠) دون اللتين قبلهما، ثم صلى (^١١) ركعتين (^١٢) دون اللتين قبلهما، ثم أوتر، فذلك ثلاث (^١٣) عشرة ركعة\".\n_________\n(^١) في الأصل و(ل) و(م) بدون النصب، والتصحيح من (ط)، والحديث في الموطأ -رواية يحيى- (١/ ١٢٢).\n(^٢) هو: الترمذي، محمد بن إسماعيل.\n(^٣) هو: السجستاني، والحديث في سننه (١٣٦٦)، (٢/ ٩٩).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد عنه، به، بمثله. الكتاب والباب المذكوران في (ح/ ٢٣٢٦)، (١/ ٥٣١ - ٥٣٢)، برقم (٧٦٥).\n(^٥) هو: عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري.\n(^٦) الرموق هو: النظر الطويل. المجموع المغيث (١/ ٨٠٤).\n(^٧) أي: جعلته تحت رأسي، و\"الوسادة\" المخدة، يقال: توسَّد الشيء، أي: جعله تحت رأسه.\nو\"عتبته\" أي: عتبة بابه، و\"العتبة\": أُسْكُفَّة الباب (وهي خشبة الباب التي يوطأ عليها). =\n⦗٢٧٧⦘ = و\"الفسطاط \": بيت من شعر، وقيل: ضرب من الأبنية كالأخبية. انظر: تفسير غريب ما في الصحيحين (ص ٥٦٤ - الفسطاط)، المجموع المغيث (٣/ ٤١١): مادة \"وسد\"، (٢/ ٣٩٩) مادة \"عتب\"، والنهاية كذلك (٥/ ١٨٢)، (٣/ ١٧٥)، و\"اللسان\" مادة \"فسط\": (٧/ ٣٧١).\n(^٨) لا يوجد في رواية \"يحيى\" للموطأ ذكر لهاتين الركعتين، وهما ثابتتان عن مالك، راجع \"التمهيد\" (١٧/ ٢٨٨).\n(^٩) هكذا ثلاث مرات، وعند الطحاوي في \"المعاني\" (١/ ٢٩٠) -بهذا الإسناد- بزيادة \"ثلاث مرات\".\n(^١٠) في (ط) زيادة \"وهما\" هنا أيضًا، كذلك في صحيح مسلم والموطأ -رواية \"يحيى-، وأما سنن أبي داود والموطأ -رواية أبي مصعب- (٢٩٧)، (١/ ١١٧ - ١١٨) فيوافقان المثبت، إلا أنّ المصدر الأخير ليس فيه \"وهما\" حتى في المرة الأولى.\n(^١١) (ك ١/ ٤٩٩).\n(^١٢) في (ط) هنا أيضًا زيادة \"وهما\" كما سبق.\n(^١٣) في (ل) و(م) \"ثلاثة\" وهو خطأ نحويًّا، وما في مسلم والموطأ وأبي داود يوافق المثبت.","vol":"6","page":276},{"text":"٢٣٤١ - حدثنا الصغاني، قال: ثنا عبد الله بن يوسف، قال: ثنا مالك (^١)، بنحوه.\n_________\n(^١) هنا موضع الالتقاء.","vol":"6","page":277},{"text":"٢٣٤٢ - حدثنا ابن أبي مَسَرَّة، قال: ثنا الحميدي، قال: ثنا سفيان، قال: ثنا ابن جريج، ح\nوحدثنا الدبري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: أخبرني عطاء، عن ابن عباس، قال: \"بتُّ ليلة عند خالتي ميمونة، فقام النبي ﷺ يصلي تطوعًا من الليل، قال: فقام النبي ﷺ إلى القربة فتوضأ، ثم قام فصلى، فقمت لما رأيته صنع ذلك، فتوضأت من القِرْبَة، ثم قُمْتُ إلى شقه الأيسر، فأخذ بيدي من وراء ظهره، فعدَّلني كذلك من وراء ظهره إلى الشق الأيمن\".\nقلت: أفي التطوع كان ذلك؟ قال: نعم.\nوهذا لفظ حديث عبد الرزاق.\nوأما حديث ابن عيينة فقد مضى في الباب الأول (^٣).\n_________\n(^١) والحديث في مصنفه (٣٨٦١)، (٢/ ٤٠٣).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمد بن حاتم، حدثنا محمد بن بكر، أخبرنا ابن جريج، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٦٢٦)، (١/ ٥٣١) برقم (٧٦٣/ ١٩٢).\n(^٣) تقدم برقم (٢٣٣٨) من طريق ابن أبي مسرة، به -في هذا الباب نفسِه، ولم أفهم قولَه: \"في الباب الأول\"، ولعله: في أول الباب، وهذا صحيح.","vol":"6","page":278},{"text":"٢٣٤٣ - حدثنا إبراهيم بن مَرْزُوق والدَّقِيْقِي، قالا: ثنا وهب بن جرير (^١)،\n⦗٢٧٩⦘ قال: ثنا أبي (^٢)، قال: سمعت قيس بن سعد (^٣) يحدث عن طاؤس (^٤)، عن ابن عباس قال: \"بعثني العباس إلى رسول الله -صلى الله عليه [وسلم- وهو] (^٥) في بيت ميمونة، فبتُّ معه تلك الليلة فقام رسول الله ﷺ يصلي من الليل. قال: فتوضأت (^٦)، ثم قمت عن شماله، فتناولني من خلف ظهره، فجعلني عن يمينه\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن هارون بن عبد الله، ومحمد بن رافع، قالا: حدثنا وهب ابن جرير، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٣١)، برقم (٧٦٣/ ١٩٣).\n(^٢) هو: جرير بن حازم بن زيد بن عبد الله الأزدي.\n(^٣) هو: المكي.\n(^٤) هكذا في جميع النسخ، وفي صحيح مسلم \"عن عطاء\" كذلك في تحفة الأشراف (٥/ ١٩). وقد تردَّد الحافظ في \"إتحاف المهرة\"، فذكره أولا في باب \"طاؤس عن ابن عباس\" (٧٨٣٥)، (٧/ ٢٩٠)، ثم ذكره في \"عطاء عن ابن عباس\" (٨٠٨٦)، (٧/ ٤١٢).\nولم أجد من أخرجه عن طاؤس عن ابن عباس غير المصنف، والذي يترجح عندي ما عند مسلم، ويحتمل أن يكون الحديث على الوجهين، ومما يؤيده أن قيس بن سعد هذا يروي عن عطاء بن أبي رباح، وطاووس بن كيسان، انظر: تهذيب الكمال (٢٤/ ٤٨).\n(^٥) ما بين المعقوفتين ساقط عن الأصل و(ط) واستدركته من (ل) و(م).\n(^٦) لا يوجد في صحيح مسلم ذكرٌ للوضوء، وزيادته من فوائد الاستخراج.","vol":"6","page":278},{"text":"٢٣٤٤ - حدثنا يوسف بن مُسَلَّم، قال: ثنا الهَيْثَمُ بن جمَيْل، قال: ثنا جَرِير بن حازم (^١)، بإسناده، نحوه.\n_________\n(^١) هنا موضع الالتقاء.","vol":"6","page":279},{"text":"٢٣٤٥ - حدثنا سعدان بن يزيد (^١)، قال: ثنا إسحاق بن يوسف (^٢)،\n⦗٢٨٠⦘ قال: ثنا عبد الملك (^٣)، عن عطاء بن أبي رباح، عن ابن عباس، \"أنه أتى خالته ميمونة، قال: فقام رسول الله ﷺ من الليل إلى سِقَاية (^٤)؛ فتوضأ، ثم قام، فصلى. قال: وقمت فتوضأت، ثم قمت عن يساره، فأدارني من خلفه حتى جعلني عن يمينه\".\n_________\n(^١) هو: البغدادي البزاز، أبو محمد، نزيل (سُرّ من رأى).\n(^٢) هو: المعروف بـ \"الأزرق\".\n(^٣) هو موضع الالتقاء، رواه مسلم عن ابن نمير، حدثنا أبي، عنه، به، ولم يسق متنه إحالة على حديث ابن جريج وقيس بن سعد. الكتاب والباب المذكوران في (ح / ٢٣٢٦)، (١/ ٥٣١) برقم (٧٦٣/ ١٩٣/ …).\nو\"عبد الملك\" هو ابن أبي سليمان: ميسرة العَرْزَمي -بفتح المهملة وسكون الراء، وبالزاي المفتوحة.\n(^٤) السقاية: إناء يُشرب فيه. تفسير غريب ما في الصحيحين (ص ١٢٢)، النهاية (٢/ ٣٨٢).","vol":"6","page":279},{"text":"<span data-type='title' id=toc-389>[باب] (^١) ذكر الخبرِ المُبَيِّن أنَّ النبي ﷺ أوتر بتسع، وبسبع، وبخمس، وأنه صلى ثمان ركعات لم يَقْعُدْ إلا في آخرها في صلاة الليل، ثم صلى ركعة، وأنه صلى خمس ركعات لم يجلس إلا في آخرها</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":281},{"text":"٢٣٤٦ - حدثنا أحمد بن عبد الجبار (^١)، قال: ثنا ابن فضيل (^٢)، ح\nوحدثنا عمار (^٣)، قال: ثنا حُسين الجُعْفِي، عن زائدة، كلاهما عن حُصَيْن بن (^٤) عبد الرحمن (^٥)، عن حَبِيْب بن أبي ثابت (^٦)، عن محمد بن علي بن عبد الله بن عباس (^٧)، عن أبيه، عن عبد الله بن عباس، أنّه\n⦗٢٨٢⦘ رَقَدَ (^٨) عند رسول الله ﷺ فرآه استيقظ، فتسوّك ثم توضأ وهو يقول: ﴿إِنَّ في خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ (^٩) حتى ختم السورة، ثم قام فصلى ركعتين فأطال فيهما القيام والركوع والسجود، ثم انصرف فنام حتى نفخ، ثم فعل ذلك ثلاثَ مراتٍ ستَ (^١٠) ركعاتٍ، كل ذلك يَسْتَاك ثم يتوضأ، ثم يقرأ هؤلاء الآيات، ثم أوتر ثلاث (^١١) ركعات، ثم أتاه (^١٢) المؤذن فخرج إلى الصلاة وهو يقول: \"اللهم اجعل في قلبي نورًا، وفي بصري نورًا، وفي سمعي نورًا، وفي لساني نورًا، واجعل من خلفي نورًا، ومن أمامي نورًا، واجعل من فوقي نورًا، ومن تحتي نورًا، اللهم أعطني نورًا\".\n_________\n(^١) هو العطاردي.\n(^٢) هنا موضع الإلتقاء، وانظر ما بعده.\nو\"ابن فضيل\" هو: محمد بن فضيل بن غزوان.\n(^٣) عمار هو ابن رجاء، وحسين هو ابن علي بن الوليد، وزائدة هو ابن قدامة.\n(^٤) (ك ١/ ٥٠٠).\n(^٥) في (ط): \"ابن عبد الجبار\" وهو تصحيف.\nو\"حصين\" هو موضع الالتقاء، رواه مسلم عن واصل بن عبد الأعلى، حدثنا محمد بن فضيل، به، بنحوه. كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، (١/ ٥٣٠)، برقم (٧٦٣/ ١٩١). و\"حُصَيْن بن عبد الرحمن\" هو السُّلَمِيُّ الكوفي.\n(^٦) هو الأسدي مولاهم أبو يحيى الكوفي، واسم أبي ثابت: قيس، ويقال: هند.\n(^٧) هو الهاشمي، \"ثقة\"، (٤ أو ١٢٥ هـ) (م، ٤). تهذيب الكمال (٢٦/ ١٥٣ - ١٥٦)، التقريب (ص ٤٩٧).\n(^٨) في (م): \"رقده\" -بالهاء- وهو خطأ.\n(^٩) سورة \"آل عمران\": ١٩٠.\n(^١٠) كذا في مسلم، وعند أبي داود (١٣٥٣)، (٢/ ٩٤) -رواية هشيم وابن فضيل- بلفظ: \"بست ركعات\".\n(^١١) في صحيح مسلم: \"بثلاث ركعات\" وكذلك عند أبي داود.\n(^١٢) في صحيح مسلم: \"فآذنه المؤذن\".","vol":"6","page":281},{"text":"٢٣٤٧ - حدثنا أحمد بن محمد بن يحيى بن حمزَة الدمشقي (^١)، قال:\n⦗٢٨٣⦘ حدثني أبي (^٢)، عن أبيه (^٣)، قال: حدثني داود بن عيسى\n⦗٢٨٤⦘ الكوفي (^٤)، عن منصور بن المعتمر قال: حدثني علي بن عبد الله بن عباس (^٥)، قال: حدثني أبي، \"أن أباه بعثه إلى رسول الله ﷺ في حاجة، قال: فوجدته جالسًا في المسجد، فلم أستطع أن أكلمه، قال (^٦): فلما صلى المغرب، قام فركع حتى أذن المؤذن لصلاة العشاء … \". وذكر الحديث بطوله.\n_________\n(^١) أبو عبد الله الحضرمي، البَتَلْهي، نسبة إلى \"بيت لهيا\" قريةٍ بغُوطَةِ دمشق، (٢٨٩ هـ).\nقال أبو عبد الله الحاكم: \"فيه نظر، وحدث عنه أبو الجهم المَشْغَرائي ببواطيل\" [ذكر بعضها ابن عساكر]. ونقل الحاكم عن أبي الجهم قوله في المترجم: \"قد كان كبر، فكان يُلقن ما ليس من حديثه فيتلقن\". وقال المصنف: \"سألني أبو حاتم ما كتبت بالشام قدمتي الثالثة، فأخبرته بكتابتي مائة حديث لأحمد ابن محمد بن =\n⦗٢٨٣⦘ = يحيى بن حمزة، كلها عن أبيه [كلها غرائب] فساءه ذلك، وقال: سمعت أن أحمد [وفي تاريخ دمشق: أبا أحمد، وهو خطأ] يقول: لم أسمع من أبي شيئًا، فقلت: لا يقول حدثني أبي، إنما يقول: عن أبيه، إجازة\".\nقلت: والذي هنا أن أحمد صرح بالتحديث عن أبيه. وقال الذهبي: \"له مناكير\".\nفالرجل ضعيف، وقد صرّح بالتحديث عن أبيه هنا، مما يزيد إشكالًا على ضوء رأي أبي حاتم والمصنف، وروايته عن أبيه يزيد الحديث ضعفا، وسيأتي كلام ابن حبان في ترجمة أبيه، وقد ساق الحافظ في الفتح (٢/ ٥٦٠) طرفًا من هذه الرواية.\nولا أظن الصحةَ تحالف ما زاده الحضرمي هنا من بعث العباس إياه قبل المغرب … إلى آخر القصة التي تفرد بها.\nانظر: تاريخ دمشق (٥/ ٤٦٦ - ٤٦٨)، الأسامي والكنى للحاكم (مخطوط) (١٦/ ٢٨٦) [وليس فيه ذكر ما نسب إليه سابقًا]، معجم البلدان (١/ ٦١٩)، الميزان (١/ ١٥١)، السير (١٣/ ٤٥٤)، المغني (٤٥٢)، (١/ ٥٨)، ديوان الضعفاء (١٠٠)، (ص ٩)، لسان الميزان (٤٤٣ - ٤٤٤).\n(^٢) هو: محمد بن يحيى بن حمزة بن واقد، قاضي دمشق، وليها في خلافة المأمون وبعض خلافة المعتصم. وذكره ابن حبان في \"ثقاته\" (٩/ ٧٤) وقال: \"ثقة في نفسه، يتقى حديثه ما روى عنه أحمد بن محمد بن يحيى بن حمزة، وأخوه عبيد، فإنهما كانا يدخلان عليه كل شيء\". وقال الصَّفَدي في \"الوافي بالوفيات\" (٥/ ١٨٣): \"روى عن أبيه وجادة\". وأورده ابن عساكر في تاريخ دمشق [مختصره لابن منظور ٢٣/ ٣٣٤]، والذهبي في \"تاريخ الإسلام\" [حوادث ووفيات ٢٣١ - ٢٤٠] ولم يوردوا فيه جرحًا ولا تعديلًا، وذكروا أنه توفي سنة ٢٣١ إلا الصفدي فقال إنه توفي مكانة ٢٣٢ هـ.\n(^٣) هو: يحيى بن حمزة بن واقد الحضرمي، أبو عبد الرحمن القاضي، \"ثقة، رمي بالقدر\" (١٨٣ هـ) على الصحيح، ع. تاريخ دمشق (١٨/ ٥٨ - ٦٣) \"مخطوط\"، تهذيب =\n⦗٢٨٤⦘ = الكمال (٣١/ ٢٧٨ - ٢٨٣)، التقريب (ص ٥٨٩).\n(^٤) هو: النخعي -مولى النخع- ذكره البخاري في تاريخه الكبير (٣/ ٢٤٢)، وابن أبي حاتم في \"الجرح\" (٣/ ٤١٩) وابن عساكر في \"تاريخ دمشق\" (١٧/ ١٨٠ - ١٨٢)، مختصر ابن منظور (٨/ ١٥٣) ولم يوردوا فيه جرحًا ولا تعديلًا. وذكره ابن حبان في \"الثقات\" (٦/ ٢٨٧) -في ثقات أتباع التابعين- وقال: \"وكان متقنًا عزيز الحديث\". وفي \"الجرح\" أنه من أقران قيس بن الربيع. وقد توفي في بضع وسنة ١٦٠ هـ من السابعة.\n(^٥) هنا موضع الالتقاء، وليس في صحيح مسلم ما ذكره من قصة بعث العباس إياه قبل المغرب.\n(^٦) \"قال\": لا توجد في (ل) و(م).","vol":"6","page":282},{"text":"٢٣٤٨ - حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن معمر، عن قتادة، عن زُرَارَةَ بن أوفى (^٢)، \"أن سعد بن هشام كان جارًا له، فأخبره أنه طلق\n⦗٢٨٥⦘ امرأته، ثم ارتحل (^٣) إلى المدينة؛ ليبيع عَقارًا (^٤) له بها ومالًا؛ فيجعله في السلاح والكُراع (^٥)، ثم (^٦) يجاهد الرُّوم، حتى يموت. فلقيه رهْطٌ (^٧) من قومه فنهوه عن ذلك، وأخبروه أن رهطًا منهم ستة أرادوا ذلك على عهد رسول الله ﷺ فنهاهم عن ذلك، وقال لهم: أ (^٨) ليس لكم فيَّ أسوةٌ؟ \".\nفلما حدثوه بذلك راجع امرأته، فلما قدم علينا أخبرنا أنه أتى ابن عباس فسأله عن الوتر، فقال (^٩) ابن عباس: \"ألا أُنَبِّئُك -أو ألا أَدُلُّك- على أعلم أهل الأرض بوتر رسول الله ﷺ؟ فقلت: من؟ قال: \"عائشة (^١٠)،\n⦗٢٨٦⦘ ائتها (^١١) فسلها عن ذلك، ثم ارجع إليَّ فأخبرني بردّها عليك\". قال (^١٢): فأتيت على (^١٣) حكيم (^١٤) بن أفلح، فاستلْحقْتُه (^١٥) إليها، فقال: \"ما أنا بقارِبها، إني نهيتها أن تقول بين الشيعتين (^١٦) شيئًا، فأبت إلا مُضِيًّا (^١٧)؛ فأقسمتُ عليه، فجاء معي، فسلمنا (^١٨)، فدخل عليها، فعرفَتْه، فقالت: \"أحكيم\"؟ قال: نعم، قالت: \"من ذا معك\"؟ قال: سعد بن هشام، قالت: \"ومن هشام\"؟ قال: ابن عامر. قالت: (^١٩) نِعمَ\n⦗٢٨٧⦘ الرجل، كان فيمن أصيب مع رسول الله ﷺ يوم أُحُد، قال: فقلت: يا أم المؤمنين (^٢٠)، أنبئيني عن خُلُقِ رسول الله ﷺ؟ قالت: أما تقرأ القرآن؟ قلتُ: بلى، قالت: فإن خلُقَ رسول الله ﷺ كان القرآن. قال: فهَممْتُ أن أقوم (^٢١)، فبدا لي (^٢٢)؟ فقلت لها: انبئيني عن قراءة (^٢٣) رسول الله ﷺ[قالت] (^٢٤): أما تقرأ هذه السورة ﴿يَاأَيُّهَا الْمُزَّمِّلُ﴾ (^٢٥)؟ قلت: بلى، قالت: فإن الله افترض القيام في أول هذه السورة، فقام نبي الله ﷺ وأصحابُه حولًا حتى انتَفَخَتْ أقدامُهم، وأمسَكَ الله خاتمتها اثنى (^٢٦) عشر شهرًا، ثم أنزل الله التخفيفَ في آخر السورة، فصار قيام الليل تطوعًا بعد فريضة (^٢٧).\n⦗٢٨٨⦘ فهممتُ أن أقوم، فبدا لي فسألتها فقلت: يا أم المؤمنين، أنبئيني عن وتر رسول الله ﷺ قالت: كنا نُعِدُّ له سواكَه وطهورَه، من الليل، فيبعثه الله ما شاء (^٢٨) أن يبعثه، فيتسوَّك ويتوضأ، ثم يصلي تسعَ ركعات لا يقعد فيها إلا عند الثامنة، فيقعد، فيحمد الله، ويذكره، ويدعوه، ثم ينهض ولا يسلم (^٢٩) تسليمًا يسمعنا، ثم يصلي التاسعة، فيقعد فيحمد الله ويذكره، ويدعوه، ثم يسلم تسليمًا يسمعنا، ثم يصلي ركعتين وهو قاعد بعد ما يسلم، فتلك إحدى عشرة ركعة يا بني. فلما أسَنَّ رسولُ الله ﷺ وأخذ اللحم، أوتر بسبع (^٣٠)، ويصلي (^٣١) ركعتين وهو جالس بعد ما يسلم، فتلك تسعٌ يا بني. [وكان رسول الله ﷺ (^٣٢) إذا صلى صلاة أحب أن يداوم عليها] (^٣٣). وكان رسول الله ﷺ إذا غلبه عن قيام\n⦗٢٨٩⦘ الليل نوم أو وجع صلى من النهار اثنتي (^٣٤) عشرة ركعة. ولا أعْلم رسول الله ﷺ قرأ القرآنَ في ليلةٍ، ولا قام ليلة حتى أصبح، ولا صام (^٣٥) شهرًا كاملًا غير شهر رمضان.\nفأتيت ابن عباس فأنبأته بحديثها، فقال (^٣٦): صدقَتْ، أما إني لو كنت أدخل عليها لشافَهْتُها به (^٣٧) مُشافَهَة\" (^٣٨).\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ٢١٠٢) حيث ساق سنده هناك، والحديث في مصنفه (٤٧١٤)، (٣/ ٣٩ - ٤١).\n(^٢) في الأصل و(ط): \"زرارة بن أبي أوفى \"- بزيادة \"أبي\" وهذا خطأ، والمثبت من (ل).\n(^٣) لعل ارتحاله كان من البصرة، لأن زرارة -جاره- بصري، ولأنه ابنُ عَمّ أنس بن مالك الذي كان قد نزل البصرة، كما أن الرواة المعروفين عن سعد أكثرهم من البصرة، مما يؤكد نزوله إياها، والله تعالى أعلم.\n(^٤) العقار: الضَّيْعة والنخل والأرض ونحو ذلك. انظر: غريب ابن الجوزي (٢/ ١١٤)، النهاية (٣/ ٢٧٤).\n(^٥) الكُراع: اسم يجمع أنواع الخيل. تفسير غريب ما في الصحيحين (ص ٤٤) [وانظر الفهرس]، المجموع المغيث (٣/ ٣٢)، النهاية (٤/ ١٦٥).\n(^٦) عند عبد الرزاق: \"لمن يجاهد الروم\" وهذا يخالف السياق، وفي (الأوسط) لابن المنذر (٥/ ١٧٦) -[حيث رواه عن الدبري عن عبد الرزاق، به-]- مثل المثبت هنا.\n(^٧) الرهط: عشيرة الرجل وأهله، والرهط من الرجال: ما دون العشرة، وقيل: إلى الأربعين.\nالنهاية (٢/ ٢٨٣)، وانظر: غريب الحميدي (ص ١٦٠، ٣٠٢).\n(^٨) كذا في مصنف عبد الرزاق ومسلم، والأوسط، ولا توجد الهمزة في (ط، ل، م).\n(^٩) في (ل) زيادة \"له\"، وما في مصنف عبد الرزاق و(الأوسط) كالمثبت.\n(^١٠) (ك ١/ ٥٠١).\n(^١١) (ائتها) ساقط من (ط)، وعند عبد الرزاق ومسلم، و(الأوسط): \"فأتها\".\n(^١٢) في عبد الرزاق و(الأوسط): \"قال سعد بن هشام\".\n(^١٣) \"على\" لا توجد في المصنف والأوسط، وعند مسلم كما هنا.\n(^١٤) في (ط): \"حكم\" -بدون الياء- وهو تصحيف، و\"حكيم بن أفلح\" هذا هو المدني، وهو \"مقبول، من الثالثة\" (بخ ق).\nتهذيب الكمال (٧/ ١٦١)، التقريب (ص ١٧٦).\n(^١٥) وعند أبي داود (١٣٤٢)، (٢/ ٨٧) -رواية همام- بلفظ: \"فاستتبعت حكيم بن أفلح … \"، وكلاهما بمعنى.\n(^١٦) الشيعتان: الفرقتان، والمراد تلك الحروب التي جرت (بين شيعة علي وأصحاب الجمل). انظر: شرح النووي (٦/ ٢٦).\n(^١٧) المضي: مصدر \"مضى يمضي\" وهو الذهاب. الصحاح (٦/ ٢٤٩٣ - ٢٤٩٤)، معجم مقاييس اللغة (٥/ ٣٣١).\n(^١٨) وعند عبد الرزاق و(الأوسط) زيادة \"عليها\"، وكذلك عند النسائي -رواية عبد الرزاق (٣/ ٢٤١).\n(^١٩) وعند مسلم: \"فترحَّمَتْ عليه وقالتْ خيرًا\".\n(^٢٠) في (م): \"يا أمير المؤمنين! \"\n(^٢١) وعند مسلم هنا زيادة: \"ولا أسأل أحدًا عن شيء حتى أموت\".\n(^٢٢) وعند (ل) و(م): \"فبداني\" -بالنون- وهو مصحف.\n(^٢٣) وفي مصنف عبد الرزاق ومسلم بلفظ: \"عن قيام\" وهو الأنسب، وعند أبي داود بلفظ: \"حدثيني عن قيام الليل\".\n(^٢٤) \"قالت\": لا توجد في الأصل و(ط)، أثبتها من (ل) و(م)، وعند عبد الرزاق ومسلم: \"فقالت\".\n(^٢٥) سورة \"المزمل\": ١.\n(^٢٦) في النسخ \"اثنا عشر\"، والمثبت من صحيح مسلم، ومصتف عبد الرزاق، وسنن أبي داود، وهو الصواب لكونها منصوبة على الظرفية. أسماء العدد المميّزة بالزمان أو المكان مثل: \"سرت عشرين يومًا عشرين فرسخًا\" تكون منصوبة على الظرفية.\n(^٢٧) ولفظ عبد الرزاق: \"بعد إذ كان فريضة\".\n(^٢٨) في الأصل و(ط): \"فيبعثه الله ما شاء الله أن يبعثه\"، والمثبت من (ل) و(م).\n(^٢٩) ولفظ عبد الرزاق في مصنفه: \"ولا يسلم حتى يصلي التاسعة\"، وفي (الأوسط) مثل المثبت بدون قولها: \"تسليمًا يسمعنا\"، ولا أستبعد احتمالَ زيادة جملة (تسليمًا يُسْمعنا) هنا جَرّاء سَبْقِ نظر إلى السطر الثاني، ولا تناسب هذه الجملة هنا بوجه من الوجوه.\n(^٣٠) وعند مسلم بعده: \"وصنع في الركعتين مثل صنيعه الأول\".\n(^٣١) كذا في النسخ، وفي المصنَّف و(الأوسط): \"صلى ركعتين\"، وهو الأصح.\n(^٣٢) (ك ١/ ٥٠٢).\n(^٣٣) ما بين المعقوفتين لا يوجد في الأصل و(ط)، استدركته من (ل) و(م) وهو موجود في صحيح مسلم والمصنَّف وأبي داود.\n(^٣٤) كذا في المصنف أيضًا، وفي (ل) و(م): \"ثنتي\" ومثله في مسلم، و(الأوسط) لابن المنذر (٥/ ١٥٩) [حيث أخرج الحديث -مختصرًا- من طريق الدبري، به-]، وفي \"ط\": \"اثنا عشر\" وهو خطأ.\n(^٣٥) وفي المصنف: \"ولا قام\" وما هنا أصح، وفي (الأوسط) (٥/ ١٦١) أيضًا مثل المثبت.\n(^٣٦) في (م) بدون الفاء.\n(^٣٧) في جميع النسخ: \"بها\"، والمثبت من المصنف وصحيح مسلم وأبي داود، وهو الصحيح لكون الضمير يرجع إلى \"حديثها\" المذكور يُستبقى ما ورد في النسخ، فلعله يصح على تأويل \"رواية\".\n(^٣٨) وعند المصنَّف زيادة: \"قال حكيم بن أفلح: أما أني لو علمت أنك ما تدخل عليها ما أنبأتك بحديثها\".","vol":"6","page":284},{"text":"٢٣٤٩ - حدثنا الحسن بن علي بن عفان، قال: ثنا محمد بن بشر (^١)، قال: ثنا سعيد بن أبي عروبة، قال: ثنا قتادة، عن زرارة بن أوفى، عن سعد بن هشام، قال: \"انطلقت إلى [عبد الله] بن عباس (^٢) فسألته\n⦗٢٩٠⦘ عن الوتر فقال: \"ألا أَدُلُّك على أعلم أهل الأرض بوتر رسول الله ﷺ، قلت: من؟ قال: \"عائشة، ائتها فسَلْها، ثم أَعْلِمْني ما تردُّ عليك\"، قال: فانطلقتُ إليها، فأتَيْتُ على حكيم بن أَفْلَح، فاستلْحقتُه، فانطلقنا إلى عائشة، فاستأذنَّا، فدخلنا، فقالت: \"من (^٣) هذا\"؟ فقال: حكيم بن أفلح، فقالت: \"من هذا معك\"؟ قال: سعدُ بن هشام، قالت: \"من هشام\"؟ قلت: ابن عامر، قالتْ: نعم المرء كان عامر (^٤)، أُصيب يوم أحد\". قلت: يا أم المؤمنين، أنبئيني عن خُلُق رسول الله ﷺ فقالت: \"ألستَ تقرأ القرآن\"؟ قلت: بلى، قالت: \"فإن خلُقَ نبي الله ﷺ كان القرآن\".\nقال: فهَمَمْتُ أن أقوم، فبدا لي، فقلت: فقيام رسول الله ﷺ يا أم المؤمنين؟ قالت: \"ألست تقرأ ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١)﴾ (^٥)؟ قلت: بلى، قالت: \"فإن الله افترض القيام في أول هذه السورة، فقام رسول الله ﷺ وأصحابه حولًا، حتى انتفخت أقدامهم، وأمسك الله خاتمتها اثنى (^٦) عشر شهرًا في السماء، ثم أنزل الله التخفيف في آخر\n⦗٢٩١⦘ هذه السورة، فصار قيامُ الليل تطوعًا بعد فريضة\".\nقال: فهمَمْتُ أن أقوم، فبدا لي وترُ رسول الله ﷺ فقلت: يا أمَّ المؤمنين، أنبئيني عن وتر رسول الله ﷺ؟ فقالت: \"كنا نُعِد لرسول الله ﷺ سواكَه وطهورَه؛ فيبعثُه الله فيما شاء أن يبعثه من الليل، فيتسوكُ ويتوضأُ، ثم يصلي تسع ركعات (^٧) لا يجلس فيهن إلا عند الثامنة، فيدعو ربه ويصلي على نَبيّه، ثم يَنْهَضُ ولا يسلم، ثم يصلي التاسعة، فيقعد، ثم يحمد ربه، ويصلي على نبيه -صلى الله عليه (^٨) - ويدعو، ثم يسلم تسليمًا يُسمِعُنا، ثم يصلي ركعتين بعد ما يسلم، وهو قاعد، فتلك إحدى عشرة ركعة (^٩) يا بُنَيَّ.\nفلما أسنَّ نبي الله ﷺ وأخذه اللحْمُ أوتر بسبع وصلى ركعتين بعد ما يُسلم يا بني. وكان نبي الله ﷺ إذا صلى صلاةً أحبَّ أن يداوم عليها. وكان النبي ﷺ إذا غلبه (^١٠) قيام الليل صلى من النهار اثنتي عشرة ركعةً. ولا أعلم نبيّ الله ﷺ قرأ القرآنَ كلَّه في ليلةٍ حتى الصباح، ولا صام قط شهرًا كاملًا غير رمضان\".\n⦗٢٩٢⦘ فأتيت ابنَ عباس فأخبرته بحديثها، فقال: \"صدقت\".\nوكان أول (^١١) أمره أنه طلق امرأته، ثم ارتحل إلى المدينة ليبيع عقارًا له بها، ويجعله في السّلاح والكُراع، ثم يجاهد الرومَ حتى يموت، فلقي رهطًا من قومه، فذكر لهم ذلك فأخبروه أن رهطًا منهم ستة أرادوا ذلك في حياة رسول الله ﷺ فنهاهم عن ذلك.\n_________\n(^١) هنا موضع الالتقاء، راجع (ح ٢١٠١) حيث سبق الحديث هناك بسنده وبعض متنه، كما أن الحديث سبق برقم (٢٣٢٥) من طريق شعبة، عن قتادة، ببعض متنه.\n(^٢) (عبد الله) من (ل) و(م).\n(^٣) في المطبوع \"عن\" وهو تصحيف.\n(^٤) في الأصل و(ط): (عامرًا) بالنصب وهو خطأ؛ لأن (كان) هنا زائدة لا عمل لها لوقوعها بين متلازمين، والمثبت من (ل) و(م).\n(^٥) سورة \"المزمل\": ١.\n(^٦) في النسخ: \"اثنا عشر\"، وراجع التعليق على هذه الجملة في (ح / ٢٣٤٨).\n(^٧) (ك ١/ ٥٠٣).\n(^٨) هكذا بدون \"وسلم\" في الأصل و(ط) وجملة الصلاة كلها لا توجد في (ل) و(م).\n(^٩) \"ركعة\" ساقطة من (م).\n(^١٠) كذا في النسخ، وهذا لا يستقيم، والصحيح ما سبق في الحديث الماضي (٢٣٤٨) بلفظ: \"إذا غلبه عن قيام الليل نوم أو وجعٌ صلى من النهار … \".\n(^١١) في (م): \"وكان أول لامرأته طلق امرأته\" وهو خطأ.","vol":"6","page":289},{"text":"٢٣٥٠ - حدثنا ابن أبي رجاء (^١)، قال: ثنا وكيع (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: \"كان النبي (^٣) ﷺ يصلي من الليل ثلاث عشرة ركعة، خمس يوتر بهن لا يجلس إلا في آخرهن\" (^٤).\n_________\n(^١) هو: أحمد بن محمد الثغري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي كريب، عن وكيع، مقرونًا بأبي أسامة، به، وأحاله على حديث ابن نمير قبله. كتاب صلاة المسافرين، باب صلاة الليل، وعدد ركعات النبي ﷺ في الليل … (١/ ٥٠٩) برقم (٧٣٧ / …).\n(^٣) في (ل) و(م): \"رسول الله ﷺ\".\n(^٤) وأخرجه البخاري (١١٦٤) في \"التهجد\" باب: ما يقرأ في ركعتي الفجر، (٣/ ٥٥، مع الفتح)، عن عبد الله بن يوسف، عن مالك، عن هشام، به، دون المقطع الأخير بنحوه.","vol":"6","page":292},{"text":"٢٣٥١ - حدثنا محمد بن عبد الوهاب (^١)، قال: ثنا جعفر بن عون، قال: أبنا هشام (^٢)، عن أبيه، عن عائشة، \"أن النبي ﷺ كانت صلاته من\n⦗٢٩٣⦘ الليل ثلاث عشرة ركعة، يوتر بخمس، ولا يسلم في شيء من الخمس حتى يجلس في الآخرة ويسلم\".\n_________\n(^١) ابن حبيب العبدي.\n(^٢) هنا موضع الالتقاء، رواه مسلم -إضافة إلى الطريق السابق- عن أبي بكر بن =\n⦗٢٩٣⦘ = أبي شيبة، وأبي كريب، ومحمد بن عبد الله بن نمير، عن عبد الله بن نمير، وعن أبي بكر بن أبي شيبة، حدثنا عبدة بن سليمان، كلاهما عن هشام، به، والسياق للأول. الموضع السابق [ح / ٢٣٥٠].","vol":"6","page":292},{"text":"٢٣٥٢ - حدثنا الرَّبِيْع [بن سليمان] (^١)، قال: أنبا الشافعي، أنبا عبد المجيد (^٢)، عن ابن جريج، عن هشام (^٣)، عن أبيه، عن عائشة، \"أنّ النبي ﷺ كان يوتر بخمس ركعات لا يجلس ولا يسلم إلا في الآخرة منهن\" (^٤) (^٥).\n_________\n(^١) من (ل) و(م) وهو المرادي.\n(^٢) هو: ابن عبد العزيز بن أبي روّاد، الأزدي، أبو عبد الحميد المكي، مروزي الأصل.\n(^٣) هنا موضع الالتقاء.\n(^٤) أخرجه البيهقي في \"المعرفة\" (٤/ ٦٤ - ٦٥) وسننه الكبرى (٣/ ٢٧) عن الربيع نفسه، به.\n(^٥) بهامش الأصل: \"بلغ علَى علي بن محمد الميداني قراءةً على سيدنا قاضي القضاة -أيده الله تعالى- في المجلس السادس عشر، ولله الحمد والمنة\".","vol":"6","page":293},{"text":"<span data-type='title' id=toc-390>[باب] (^١) بيانِ الأخبارِ التي تُعارض أخبار عائشة [﵂] (^٢) المتقدِّمَة في الوتر مِنْ روايتها، وأنه ﷺ كان يُسَلِّم في كل ركعتين، ثم (^٣) يوتر بركعة</span>\n_________\n(^١) من (ل) و(م).\n(^٢) من (ل) و(م).\n(^٣) في (ل) و(م): \"ويوتر\" بالواو.","vol":"6","page":294},{"text":"٢٣٥٣ - أخبرنا يونس بن عبد الأعلى (^١)، قال: أبنا ابن وهب، أن مالكًا (^٢) حدثه، ح\nوحدثنا أبو إسماعيل، ثنا (^٣) القعنبي، عن مالك (^٤)، عن الزهري، عن عروة، عن عائشة، أن رسول الله ﷺ \"كان يصلي من الليل إحدى عشرة (^٥) ركعة، يوتر منها بواحدة، فإذا فرغ منها اضطجع على شقه\n⦗٢٩٥⦘ الأيمن حتى يأتيه المؤذن، فيصلي ركعتين خفيفتين\" (^٦).\n_________\n(^١) (ك ١/ ٥٠٤).\n(^٢) التصحيح من (ط) وبقية النسخ بدون النصب.\n(^٣) في (ل) و(م): \"عن\".\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بمثله. كتاب صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل … (١/ ٥٠٨) برقم (٧٣٦).\n(^٥) وأما رواية من قال عنها: أنه ﷺ كان يصلي (١٣) ركعة فَبِضَمِّ ركعتي الفجر فيها، وأصرح ما ورد في ذلك (ح / ٢٣٥٧) الآتي عن القاسم عنها.\nفلا منافاة بين من ذكر عنها (١٣) ركعة وبين من ذكر عنها (١١) ركعة، وهذا جار فيما ورد عن غيرها أيضًا في عدد ركعات صلاته بالليل، كما سبق في (ح / ٢٣٣٢) و(ح / ٢٣٣٥). =\n⦗٢٩٥⦘ = وأما ما رواه مالك في الموطأ (١/ ١٢١) وعنه البخاري في صحيحه (١١٦٤) (٣/ ٥٥) باب ما يقرأ في ركعتي الفجر، عن هشام، به، بلفظ: \"كان رسول الله ﷺ يصلي بالليل ثلاثة عشرة ركعة، ثم يصلي إذا سمع النداء بالصبح ركعتين خفيفتين\" فيحتمل أن تكون أضافت إلى صلاة الليل سنة العشاء لكونه كان يصليها في بيته كما في (ح / ٢٣٦٤) الآتي، أو ما كان يفتتح به صلاة الليل من ركعتين خفيفتين، ورجح الحافظ الاحتمال الثاني- راجع للوقوف على التفصيل: فتح الباري (٣/ ٢٦) (٢/ ٥٦١ - ٥٦٢)، و\"التمهيد\" (٢١/ ٦٩).\n(^٦) الحديث في موطأ مالك -رواية يحيى- (١/ ١٢٠)، بدون ذكر المؤذن وركعتي الفجر.\nوأخرجه البخاري (٩٩٤) في \"الوتر\" باب ما جاء في الوتر، (٢/ ٥٥٥) -فتح- عن أبي اليمان، قال: أخبرنا شعيب، عنه، به، بنحو سياق المصنف.","vol":"6","page":294},{"text":"٢٣٥٤ - حدثنا يونس بن عبد الأعلى، قال: أبنا ابن وهب (^١)، قال: أخبرني يونس، وابن أبي ذئب، وعمرو بن الحارث، أن ابن شهاب أخبرهم، عن عروة بن الزبير، عن عائشة [زوج النبي ﷺ] (^٢)، قالت: \"كان رسول الله ﷺ يصلي فيما بين أن يفرغ من صلاة العشاء إلى الفجر إحدى عشرة ركعة، يُسَلِّمُ في كل ركعتين (^٣)، ويوتر بواحدة، ويسجد\n⦗٢٩٦⦘ سجدتين قدر ما يقرأ أحدكم خمسين آية قبل أن يرفع رأسه؛ فإذا سكت المؤذن من صلاة الفجر أو (^٤) تبين له الفجر قام فركع ركعتين خفيفتين، ثم اضطجع على شِقَّه الأيمن، حتى يأتيه المؤذن للإقامة، فيخرج معهم\".\nوبعضهم يزيد على بعض.\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ٢٢٠٩) حيث سبق هناك بسنده وبعض متنه.\n(^٢) من (ل) و(م) واتفقت جميع النسخ على وجود هذه الجملة في (ح / ٢٢٠٩) مما يدل على صحة ما في (ل) و(م).\n(^٣) لا شك أنه قد صح عنه ﷺ الفصل والوصل في صلاة الليل، وقد اختلف السلف فيهما أيهما أفضل؟ =\n⦗٢٩٦⦘ = والأكثرون على أن الفصل -كما ورد في هذا الحديث- أفضل، لكونه ﷺ أجاب به السائل، كما سيأتي في الأحاديث (٢٣٧٣ - ٢٣٧٦)، ولكون أحاديث الفصل أثبت وأكثر طرقًا. راجع للتفصيل: معرفة السنن والآثار (٤/ ٦٦ - ٦٧)، التمهيد (٨/ ١٢٥)، (٢١/ ٧٠ - ٧٢)، (١٣/ ٢٤٩)، فتح الباري (٢/ ٥٥٦ - ٥٥٧).\n(^٤) هكذا في الأصل، وفي (ل) و(م) \"وتبين\" بدل \"أو\"، وهو هكذا في صحيح مسلم -وقد سبق- وسنن أبي داود (١٣٣٧)، (٢/ ٨٥) والنسائي (٢/ ٣٠) حيث روياه من طريق ابن وهب، به، بمثله.","vol":"6","page":295},{"text":"٢٣٥٥ - حدثنا الحسن بن مُكْرم، قال: ثنا عثمان بن عمر، عن يونس بن يزيد (^١)، عن الزهري، بمثله (^٢).\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ٢٢١١)، حيث أخرجه المصنف هناك بهذا الإسناد.\n(^٢) في (ل) و(م): \"بإسناده مثله\".","vol":"6","page":296},{"text":"٢٣٥٦ - حدثنا عيسى بن أحمد وأبو عبيد الله [ابن أخي ابن وهب] (^١)، قالا: ثنا ابن وهب، قال: حدثني عمرو بن الحارث، عن يزيد بن أبي حبيب (^٢)، عن\n⦗٢٩٧⦘ عِرَاك بن مالك (^٣)، أن عروة بن الزبير حدثه عن عائشة \"أن رسول الله ﷺ كان يصلي ثلاث عشرة ركعة من الليل\".\n_________\n(^١) من (ل) و(م).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، حدثنا ليث، عنه، به -بزيادة =\n⦗٢٩٧⦘ = \"بركعتي الفجر\" في آخر الحديث. الكتاب والباب المذكوران في (ح / ٢٣٥٣)، (١/ ٥٠٩) برقم (٧٣٧/ ١٢٤).\n(^٣) هو الغِفَاري، الكناني، المدني، \"ثقة فاضل\" (بعد سنة ١٠٠ هـ) ع.\nو\"عراك\" بكسر العين المهملة. تهذيب الكمال (١٩/ ٥٤٥ - ٥٤٧)، توضيح المشتبه (٦/ ٤٢٠)، تقريب التهذيب (ص ٣٨٨).","vol":"6","page":296},{"text":"٢٣٥٧ - حدثنا ابن أبي الحُنَيْن (^١)، قال: ثنا عبيد الله بن (^٢) موسى، قال: أبنا حنظلة (^٣)، عن القاسم بن محمد، قال: سمعت عائشة تقول: \"كانت صلاة رسول الله ﷺ من الليل ثلاث عشرة ركعة، منها الوتر، وركعتا (^٤) الفجر\" (^٥).\n_________\n(^١) هو: محمد بن الحسين بن موسى بن أبي الحنين الكوفي.\n(^٢) بعده سقط في (ط) إلى قوله: \"سليمان بن موسى\" من (ح / ٢٣٨٠): (ص ٩٧٤)، ولكنه مستدرك في الأوراق الملحقة بالنسخة بخط مغاير.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمد بن عبد الله بن نمير، عن أبيه، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ٢٣٥٣)، (١/ ٥١٠)، برقم (٧٣٨/ ١٢٨).\nو\"حنظلة\" هو: ابن أبي سفيان بن عبد الرحمن الجُمَحي المكي، \"ثقة حجة\"، (١٥١ هـ)، ع. تهذيب الكمال (٧/ ٤٤٣ - ٤٤٧)، التقريب (ص ١٨٣).\n(^٤) في الأصل: \"ركعتي الفجر\" وهو خطأ لغة، والمثبت من (ل) و(م).\n(^٥) وأخرجه البخاري (١١٤٠) في \"التهجد\" باب كيف صلاة النبي ﷺ؟ (٣/ ٢٦، مع الفتح)، عن عبيد الله بن موسى، به، بمثله.","vol":"6","page":297},{"text":"٢٣٥٨ - أخبرنا يونس بن عبد الأعلى (^١)، قال: أبنا ابن وهب، أن مالكًا (^٢) حدثه عن سعيد بن أبي سعيد المَقْبُرِي، عن أبي سلَمَة بن عبد الرحمن، أنه سأل عائشة: كيف كانت صلاة رسول الله ﷺ في رمضان؟ فقالت: \"ما كان رسول الله ﷺ يزيد في رمضان ولا غيره على إحدى عشرة ركعة، يصلي أربعًا فلا تسأل عن حُسْنِهِنّ وطولهن، ثم يصلي أربعًا فلا تسأل عن حُسْنِهِنَّ وطولهن، ثم يصلي ثلاثًا\". قالت عائشة: \"فقلت (^٣): يا رسول الله، أتنام قبل أن (^٤) توتر؟ فقال: \"يا عائشة، إن عينايَ تنامان ولا ينام قلبي\" (^٥).\n_________\n(^١) \"عبد الأعلى\" لم يرد في (ل) و(م).\n(^٢) في جميع النسخ \"مالك\" -بدون النصب-، والتصحيح من عندي، وعنده يلتقي المصنف بالإمام مسلم، رواه الأخير عن يحيى بن يحيى عن مالك، به. الكتاب والباب المذكوران في (ح / ٢٣٥٣)، (١/ ٥٠٩)، برقم (٧٣٨).\n(^٣) (ك ١/ ٥٠٥).\n(^٤) قال الحافظ ابن عبد البر: \" … ففيه تقديم وتأخير، لأنه [أي: النوم] في هذا الحديث بعد ذكر الوتر، ومعناه: أنه كان ينام قبل أن يصلي الثلاث التي ذكرت، وهذا يدل على أنه كان يقوم ثم ينام، ثم يقوم ثم ينام، ثم يقوم فيوتر … \".\nثم ذكر أن المراد بالأربعة هنا عدد الركعات التي كان يصليها النبي ﷺ في قومة واحدة، وليس معنى ذلك أن الأربعة كانت بغير تسليم بينها. وكلامه وجيه بديع.\nانظر: التمهيد (٢١/ ٧٢ - ٧٣).\n(^٥) والحديث في موطأ مالك -رواية يحيى- (١/ ١٢٠). =\n⦗٢٩٩⦘ = وأخرجه البخاري (١١٤٧) في \"التهجد\" باب قيام النبي ﷺ بالليل في رمضان وغيره، (٣/ ٤٠، مع الفتح) عن عبد الله بن يوسف، وبرقم (٢٠١٣) في \"صلاة التراويح\"، باب فضل من قام رمضان، (٤/ ٢٩٥، مع الفتح) عن إسماعيل (بن أبي أويس).\nوبرقم (٣٥٦٩) في \"المناقب\" باب: كان النبي ﷺ تنام عينه ولا ينام قلبه، (٣/ ٦٧٠، مع الفتح) عن القعنبي، ثلاثتهم عن مالك، به، بمثله.","vol":"6","page":298},{"text":"<span data-type='title' id=toc-391>[باب] (^١) بيانِ الإباحةِ للمصلي بالليل إذا أَوْتَرَ أن يصلي بعد الوتر ركعتين سوى الركعتين قبل الفجر من رواية عائشة، وبيان الخبر المعارض له من أن النبي ﷺ جعل آخر صلاته وترًا، وأن النبي ﷺ كان يصلي تطوعًا قبل الصلاة وبعدها في بيته</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":299},{"text":"٢٣٥٩ - حدثنا الصغاني، قال: ثنا يزيد بن هارون، قال: أبنا هشام الدستوائي، ح\nوحدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، قال: ثنا هشام (^٢) (^٣)، عن يحيى بن أبي كثير، عن أبي سلمة، قال: سألت عائشة عن صلاة\n⦗٣٠٠⦘ رسول الله ﷺ بالليل، فقالت: \"كان يصلي ثلاث عشرة ركعة، يصلي ثمان ركعات، ثم يوتر بركعة؛ فإذا سلم كبّر، فصلى ركعتين (^٤) جالسًا، ثم يصلي ركعتين بين الأذان والإقامة من الفجر\".\n_________\n(^١) هو الطيالسي، والحديث في مسنده (١٤٨٣) (ص ٢٠٨) بنحوه.\n(^٢) هو الدستوائي، وعنده يلتقي المصنف بالإمام مسلم، رواه الأخير عن محمد بن المثنى، حدثنا ابن أبي عدي، به، بنحو سياق (ح / ٢٣٦٠) الآتي. الكتاب والباب المذكوران في (ح / ٢٣٥٢)، (١/ ٥٠٩)، برقم (٧٣٨/ ١٢٦).\n(^٣) في (ل) و(م) هنا \"قإلا\" ولا محل له.\n(^٤) قال النووي -رحمه الله تعالى- ما معناه: هذا الحديث أخذ بظاهره الأوزاعيُّ وأحمدُ -فيما حكاه القاضي [أي: عياض] عنهما- فأباحا ركعتين بعد الوتر جالسًا، وأنكره مالك لمعارضته ما كَثُرَ من أحاديث جَعْلِ الوتر آخرَ صلاة الليل [قلت: كما في (ح / ٦١٥، ٦٢٠)] والصواب: أن هاتين الركعتين فعلهما ﷺ بعد الوتر جالسًا لبيان جواز الصلاة بعد الوتر، وبيانِ جواز النفل جالسًا، ولم يواظب على ذلك، ولا تغترَّ بقول أم المؤمنين في الحديث: \"كان يصلي … \" فإنَّ \"كان\" ليست على الدوام بدليل قولها: \"كنت أطيِّبُه لحله وإحرامه\" مع أنها لم تحج معه إلا واحدة فلا معارضة.\nقلتُ: وهذا الجمع أولى من ردِّ هذه الرواية الصحيحة -كما قال النووي- وراجع كلامَه كاملًا فإنه نفيس، كما أن هذا أولى من دعوى كون هاتين الركعتين من خصائصه ﷺ -كما نحا إلى ذلك الشوكانيُّ في (النيل) (٣/ ٤٤). انظر: شرح النووي لمسلم (٦/ ٢١ - ٢٢)، وراجع: معرفةَ السنن والآثار (٤/ ٧٥ - ٧٦)، شرح الأبي (٣/ ٦٧ - ٦٨)، إسعاف أهل العصر بما ورد في أحكام الوتر (ص ٧٢ - ٧٤).\nوللإمام ابنِ القيم -رحمه الله تعالى- رأيٌ آخر في الجمع، انظره في (زاد المعاد): (١/ ٣٣٢ - ٣٣٣) -إن شئتَ-.","vol":"6","page":299},{"text":"٢٣٦٠ - حدثنا عباس بن محمد (^١)، وإبراهيم بن مَرْزُوق، قالا: ثنا هارون بن إسماعيل، قال: ثنا عليُّ بن المبارك، عن يحيى بن أبي كثير (^٢)،\n⦗٣٠١⦘ قال: أخبرني أبو سلَمَةَ بن عبد الرحمن، قال: سألت عائشة عن صلاة رسول الله ﷺ بالليل فقالت: \"كان يصلي (^٣) ثلاث عشرة ركعة، يصلي ثمان ركعات قائمًا، ثم يوتر، ثم يصلي ركعتين -وهو جالس- فإذا أراد أن يركع قام فركع، واثنتين بين الندائين\".\n_________\n(^١) هو: الدوري، وإبراهيم بن مَرْزُوق هو البصري.\n(^٢) هنا موضع الالتقاء.\n(^٣) في (ل) و(م) زيادة \"من الليل\".","vol":"6","page":300},{"text":"٢٣٦١ - حدثنا جعفر القَلَانِسِي (^١)، قال: ثنا آدم (^٢)، ح\nوحدثنا الصغاني، قال: ثنا الحسن بن موسى، قالا: ثنا شيبان (^٣)، عن يحيى، قال: سمعت أبا سلمة -بإسناده مثله- \"تسع ركعات قائمًا يوتر فيهن (^٤) ويصلي سجدتين جالسًا، فإذا أراد أن يسجد قام فركع. ويصنع ذلك بعد الوتر، ثم يصلي ركعتين إذا سمع نداء الصبح\".\n_________\n(^١) هو: جعفر بن محمد بن حماد، أبو الفضل الرملي القلانسي.\nو\"القلانسي\" -بكسر النون- نسبة إلى \"القلانس\" جمع قلنسوة، وعملها.\nالأنساب (٤/ ٥٧١)، اللباب (٢/ ٦٧).\n(^٢) هو: ابن أبي إياس، والحسن بن موسى هو الأشيب.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، حدثنا حسين بن محمد- عنه به، وأحال متنه على حديث هشام قبله. الكتاب والباب المذكوران في (ح / ٢٣٥٣)، (١/ ٥٠٩)، برقم (٧٣٨/ ١٢٦/ …).\n(^٤) كذا في النسخ، وفي صحيح مسلم: \"منهنَّ\".","vol":"6","page":301},{"text":"٢٣٦٢ - حدثنا الحسن بن أحمد بن محمد بن بكَّار بن بلال\n⦗٣٠٢⦘ الدمشقي، قال: ثنا محمد بن المبارك الصُّوري، قثنا (^١) معاوية بن سلّام (^٢)، عن يحيى، قال: أخبرني أبو سلمة -بإسناد (^٣) مثله-: \"ويصنع ذلك بعد الوتر؛ فإذا سمع نداء الصبح قام فركع ركعتين\".\n_________\n(^١) أي: قال: حدثنا، وفي (م): \"حدثنا\"، وفي (ل): \"نا\".\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن بشر الحريري -عنه- به، مقرونًا بشيبان.\n(^٣) \"بإسناده\" ساقط من (ل) و(م).","vol":"6","page":301},{"text":"٢٣٦٣ - حدثنا الصغاني، قال: ثنا أبو بكر بن أبي شيبة (^١)، قال: ثنا يحيى بن آدم، قال: ثنا عمار بن رُزَيق (^٢)، عن أبي إسحاق، عن الأسود، عن عائشة قالت: \"كان رسول الله ﷺ يصلي من الليل حتى يكون آخر (^٣) صلاته الوتر\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عنه وأبي كريب، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٣٥٣)، (١/ ٥١٠)، برقم (٧٤٠).\n(^٢) هو الضبي، أو التميمي، أبو الأحوص الكوفي، و\"رُزَيق\" بتقديم الراء.\n(^٣) ك (١/ ٥٠٦).","vol":"6","page":302},{"text":"٢٣٦٤ - حدثنا أبو داود السجزي (^١)، قال: ثنا أحمد بن محمد بن حنبل، قال: ثنا هُشَيْم (^٢)، قال: ثنا خالد (^٣)، عن عبد الله بن شقيق، قال:\n⦗٣٠٣⦘ سألت عائشة عن صلاة رسول الله ﷺ من التطوع، فقالت: \"كان يصلي قبل الظهر أربعًا في بيتي، ثم يخرج فيصلي بالناس، ثم يرجع إلى بيتي فيصلي ركعتين، وكان يصلي بالناس المغرب، ثم يرجع إلى بيتي فيصلي ركعتين، وكان يصلي بهم العشاء ثم يدخل بيتي فيصلي ركعتين، وكان يصلي من الليل تسع ركعات فيهن (^٤) الوتر، وكان يصلي ليلًا طويلًا *قائمًا، وليلا طويلًا* (^٥) جالسًا، فإذا قرأ وهو قائم ركع وسجد وهو قائم، وإذا قرأ وهو قاعد، ركع وسجد وهو قاعد، وكان إذا طلع الفجر صلى ركعتين، ثم يخرج فيصلي بالناس صلاة الفجر\".\n_________\n(^١) في (ل) و(م): \"السجستاني\"، والحديث في سننه (١٢٥١)، (٢/ ٤٣) بمثله.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عنه، به، بنحوه. كتاب صلاة المسافرين وقصرها، باب جواز النافلة قائمًا وقاعدًا، وفعل بعض الركعة قائمًا وبعضها قاعدًا، (١/ ٥٠٤)، برقم (٧٣٠).\n(^٣) هو: الحذاء.\n(^٤) في (ل) و(م): \"منهن\"، وما في سنن أبي داود وصحيح مسلم موافق للمثبت.\n(^٥) ما بين النجمين ساقط من (م).","vol":"6","page":302},{"text":"<span data-type='title' id=toc-392>باب [ذكرِ] (^١) الخبر المبَيِّنِ أن النّبيّ ﷺ أمر المصلي باللّيل أن يصلي مَثْنى مَثْنى، ويسلم في كل ركعتين، ويوتر بواحدة، ويجعلها آخر صلاته من غير معارض (^٢) له، ومبادرة (^٣) الصبح بالوتر</span>\n_________\n(^١) \" ذكر\" من (ل) و\"م\".\n(^٢) تحرفت في (م) إلى \"عارض\".\n(^٣) في (ل) و(م): \"وإيجاب مبادرة … \".","vol":"6","page":304},{"text":"٢٣٦٥ - حدّثنا يزيد بن سِنَان، قال: ثنا يعقوب بن إسحاق الحَضْرَمِي، قال: ثنا شعبة (^١)، عن عُقْبة بن حُرَيث (^٢)، عن ابن عمر، قال: قال النبي ﷺ: \"صلاة اللّيل مَثْنى مَثْنى، فإذا رأيت أن الصُّبح يُدرك [كَ] (^٣) أوتر بركعة\". قال (^٤): قلت: ما \"مثنى مثنى\"؟ قال: \"تَفْصِل بين كلّ ركعتين\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى، عن غندر عنه، به -وسيأتي لفظه بعد (ح / ٢٣٦٨). كتاب صلاة المسافرين، باب صلاة اللّيل مثنى مثنى، والوتر ركعة من آخر اللّيل، (١/ ٥١٩)، برقم (٧٤٩/ ١٥٩).\n(^٢) هو التغلبي، الكوفي، \"ثقة من الرّابعة\"، (م، س). تهذيب الكمال (٢٠/ ١٩٤ - ١٩٥)، التقريب (ص ٣٩٤).\n(^٣) في الأصل: \"يدرك\" -بدون كاف الخطاب- والمثبت من (ل) و(م) وهو كذلك في صحيح مسلم.\n(^٤) لعلّه عقبة بن حريث، وهذا تتوافق هذه الروايات التي أوردها المصنِّف مع رواية غندر عند مسلم وسيشير المصنِّف إلى لفظه بعد (ح / ٢٣٦٨)، فراجعه.","vol":"6","page":304},{"text":"٢٣٦٦ - حدّثنا عمار بن رَجَاء (^١)، قال: ثنا أبو داود (^٢)، عن شعبة (^٣)، بمثله، إلى قوله: \"فأوتر بركعة\".\n_________\n(^١) \"ابن رجاء\" لم يرد في (ل) و(م).\n(^٢) هو: الطيالسي، ولم أجد الحديث في مسنده.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":305},{"text":"٢٣٦٧ - حدّثنا أبو داود الحراني، قال: ثنا وهب بن جرير وسعيد بن عامر، قالا: ثنا شعبة (^١) -بإسناده-: \"فإذا خِفْتَ أن تُدْرِكَ (^٢) الصُّبح فأوتر بركعة\".\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) تحرفت في (م) إلى: \"تدري\".","vol":"6","page":305},{"text":"٢٣٦٨ - حدّثنا عيسى بن أحمد (^١)، قال: ثنا شاذان (^٢)، عن شعبة (^٣)، بمثله.\nرواه غندر فقال: قيل (^٤) لابن عمر: ما مثنى مثنى؟ قال: \"السّلام في كلّ ركعتين\" (^٥).\n_________\n(^١) هو العسقلاني.\n(^٢) واسمه: الأسود بن عامر.\n(^٣) هنا موضع الالتقاء.\n(^٤) لعلّه عقبة بن حريث.\n(^٥) وصله مسلم عن ابن المثنى، عنه، راجع (ح / ٢٣٦٥)، ولفظه عند مسلم: \"أن تسلم في كلّ ركعة\".","vol":"6","page":305},{"text":"٢٣٦٩ - حدّثنا عبد الرّحمن بن بشر، قال: ثنا سفيان بن عيينة (^١)، عن الزّهريّ، عن سالم، عن أبيه، قال: قال رسول الله ﷺ: \"صلاة اللّيل مثنى مثنى، فإذا خفت الصُّبح فأوتر بواحدة\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب -جميعا عن ابن عيينة، به- بزيادة \"أن رجلا سأل النبي ﷺ عن صلاة اللّيل\".\nالكتاب والباب المذكوران في (ح / ٢٣٦٥)، (١/ ٥١٦) برقم (٧٤٩/ ١٤٦).","vol":"6","page":306},{"text":"٢٣٧٠ - حدّثنا السُّلَمِي (^١)، قال: ثنا عبد الرزّاق (^٢)، عن معمر، عن الزّهريّ (^٣)، عن سالم، عن أبيه، عن النبي ﷺ (^٤) بمثله.\n_________\n(^١) هو: أحمد بن يوسف الأزدي.\n(^٢) والحديث في مصنفه (٤٦٧٨، ٤٦٨١)، (٣/ ٢٩).\n(^٣) هنا موضع الالتقاء.\n(^٤) (ك ١/ ٥٠٧).","vol":"6","page":306},{"text":"٢٣٧١ - حدّثنا أبو أميَّة، قال: ثنا أبو اليمان، قال: أبنا شعيب، عن الزّهريّ (^١)، بمثله (^٢).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) وأخرجه البخاريّ (١١٣٧) في \"التهجد\" باب: كيف صلاة النبي ﷺ … باللّيل، (٣/ ٢٥، مع الفتح) عن أبي اليمان، به.","vol":"6","page":306},{"text":"٢٣٧٢ - حدّثنا ابن عوف (^١)، قال: ثنا الفِرْيَابِي، قال: ثنا الأوزاعي، عن الزّهريّ (^٢) -بمثله-: \"فإذا خَشِيتَ الصُّبح فأوتر بواحدة\".\n_________\n(^١) هو: محمّد بن عوف الحمصي.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":306},{"text":"٢٣٧٣ - حدّثنا أبو عبيد الله (^١)، قال: ثنا عمي، ح\nوحدثنا أبو أمية، قال: ثنا علي بن الحسن النسائي (^٢)، قال: ثنا ابن وهب (^٣)، قال: ثنا عمرو بن الحارث، ح\nوحدثنا أبو الحسين الواسطي علي بن إبراهيم (^٤)، قال: حدّثنا يعقوب بن محمّد (^٥)، ح\nوحدثنا زكريا بن يحيى زكويه الحُلواني (^٦)، قال: ثنا أحمد بن\n⦗٣٠٨⦘ صالح، قالا (^٧): ثنا ابن وهب (^٨)، عن عمرو بن الحارث، عن الزّهريّ، عن حميد بن عبد الرّحمن (^٩) وسالم، عن ابن عمر، قال: قام رجل؛ فقال: يا\n⦗٣٠٩⦘ رسول الله، كيف صلاة اللّيل؟ فقال رسول الله ﷺ: \"صلاة اللّيل مثنى مثنى، فإذا خفت الصُّبح فأوتر بواحدة\" (^١٠).\n_________\n(^١) هو ابن أخي ابن وهب، واسمه: أحمد بن عبد الرّحمن بن وهب، وعمه هو: عبد الله بن وهب الإمام، وفي المطبوع: \"عبيد الله\" -بدون أداة الكنية- وهو خطأ.\n(^٢) لم أقف على ترجمته، وقد ترجم ابنُ حبّان في \"المجروحين\" (٢/ ١١٤)، والذهبي في \"الميزان\" (٣/ ١٢٠)، والحافظ في لسان الميزان (٤/ ٥٨١٦) لمن أسْمَوْه: بـ \"علي بن الحسن النسوي\" ولم يذكروا سنة وفاته، وذكروا من الرواة عنه: محمّد بن يحيى الذهلي (٢٥٨ هـ)، ومن شيوخه: \"مبشر بن إسماعيل\" (٢٠٠ هـ)، فهو في طبقة المذكور هنا، ولكن لم أتأكد من اتحادهما.\nو\"النسوي\" المشار إليه ضعفه ابن حبّان، وانظر: ديوان الضعفاء (٢٩١٤)، (ص ٢٨٢).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى عنه، به، بمثله.\nالكتاب والباب المذكوران في (ح / ص ٢٣٦٥)، (١/ ٥١٦ - ٥١٧) برقم (٧٤٩/ ١٤٧).\n(^٤) ابن عبد المجيد الواسطي، الشيباني اليَشْكريُّ. سكن بغداد، \"صدوق\"، قيل: إن البخاريّ روى عنه. راجع: تهذيب الكمال (٢٠/ ٣١٥ - ٣١٧)، التقريب (ص ٣٩٨).\nوفي (م): \"أبو الحسن\" وهو تصحيف.\n(^٥) ابن عيسى بن عبد الملك بن حميد بن عبد الرّحمن بن عوف الزّهريُّ المدني نزيل بغداد.\n(^٦) لعلّه: زكريا بن يحيى بن أسد المروزي، يُعرف بـ \"كرويه\"، سكن بغداد (٢٧٠ هـ). =\n⦗٣٠٨⦘ = ذكره ابن حبّان في \"الثقات\" وقال الدارقطني: \"لا بأس به\"، وقال الذهبي: \"صدوق\". أما \"الحلواني\" فلم أجد من نسبه هذه النسبة غير المصنِّف، وجميع المصادر نسبته إلى \"مرو\" كما أن المصنِّف نسبه كذلك إلى \"مرو\" [انظر: المسند (٢/ ١٠٥) من المطبوع]، ولكن لم يذكر نسبته إلى \"حلوان\" هناك ولم يذكر لقبه كذلك.\nو\"الحلواني\" -بضم الحاء المهملة، وسكون اللام- نسبة إلى بلدة \"حلوان\" وهي في عدة مواضع المعروف منها: هي الّتي في العراق ممّا يلي الجبال.\nأما \"زكويه\" فهكذا في النسخ، والعجيب أن الحافظ لم يذكر أبا عوانة فيمن أخرج هذه الرِّواية في \"الإتحاف\" (٨/ ٣٠٩) (٣٨٠)، وظني أنه مصحف من \"زكرويه\"، وهو بسكون الكاف، وفتح الراء.\nانظر: ثقات ابن حبّان (٨/ ٢٥٥)، سؤالات الحاكم للدارقطني (١٠١)، (ص ١١٧)، تاريخ بغداد (٨/ ٤٦٠ - ٤٦١)، معجم البكري (٢/ ٤٦٣)، الأنساب (٢/ ٢٤٧)، معجم البلدان (٢/ ٣٣٤)، كشف النقاب (٧١٩)، اللباب (١/ ٣٨٠)، ذات النقاب في الألقاب (٢١٨)، (ص ٣٣)، السير (١٢/ ٣٤٧ - ٣٤٨)، الميزان (٢/ ٨٠)، لسان الميزان (٣٤٩٥)، (٣/ ١٤٩)، نزهة الألباب لابن حجر (١٣٨٥)، (١/ ٣٤٤) بلدان الخلافة الشرقية (ص ٢٢٦).\n(^٧) أي: يعقوب وأحمد.\n(^٨) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى، عنه، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٣٦٥)، (١/ ٥١٦ - ٥١٧) برقم (٧٤٩/ ١٤٧).\n(^٩) ابن عوف الزّهريُّ المدني، \"ثقة\"، (١٠٥ هـ)، ع. تهذيب الكمال (٧/ ٣٧٨ - ٣٨١)، التقريب (ص ١٨٢).\n(^١٠) بهامش الأصل: بلغت المعارضة، بلغ في الثّالث عشر قراءة على الشّيخ حسن الصقلي -نفع الله به- بقراءة الفقيه المتقن شهاب الدين أحمد بن فرج اللخمي، وسمع جماعة منهم العبد الفقير محمّد بن أحمد بن عثمان، وأخوه، وابني أخته، ووالده، وصهره\".","vol":"6","page":307},{"text":"٢٣٧٤ - حدّثنا ابن الجنيد الدقاق (^١)، قال: حدّثنا يعقوب بن إبراهيم بن سعد، قال: ثنا ابن أخي الزّهريُّ (^٢)، عن عمه (^٣)، قال: أخبرني حُميد بن عبد الرّحمن بن عوف، أن عبد الله بن عمر أخبره، \"أن رجلًا سأل رسول الله ﷺ عن صلاة اللّيل، فقال رسول الله ﷺ … \". بمثله.\n_________\n(^١) \"الدقاق\" لم يردّ في (ل) و(م)، وابن الجنيد هو: محمّد بن أحمد بن الجنيد.\n(^٢) هو: محمّد بن عبد الله بن مسلم بن عبَيد الله بن عبد الله بن شهاب الزّهريُّ.\n(^٣) هو الزّهريُّ، وهو الملتقى هنا.","vol":"6","page":309},{"text":"٢٣٧٥ - حدّثنا يزيد بن سِنَان، قال: ثنا محبوب بن الحسن (^١)، قال: ثنا خالد الحذاء، عن عبد الله بن شقيق (^٢)، عن ابن عمر،\n⦗٣١٠⦘ أن رجلًا (^٣) سأل النّبيّ ﷺ عن صلاة اللّيل -وأنا بينه وبين السائل- فقال: \"صلاة اللّيل مثنى مثنى، فإذا خَشِيْتَ الصُّبح فاسْجُدْ سَجْدَةً، وسجدتين قبل صلاة الصُّبح\".\n_________\n(^١) هو: محمّد بن الحسن بن هلال القرشي، أبو جعفر، ويقال: أبو الحسن، البصري، مولى قريش، ولقبه \"محبوب\" وهو به أشهر، (خ - متابعة حديثا واحدًا - ت).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن:\nأبي الربيع الزهراني، حدّثنا حماد، حدّثنا أيوب وبديل؛ وعن أبي كامل، حدّثنا حماد، حدّثنا أيوب وابن بديل، وعمران بن حُدَيْر؛ وعن محمّد بن عبيد الغُبَرِي، حدّثنا حماد، حدّثنا أيوب والزبير بن الخِرّيْت، (أربعتهم) عن ابن شقيق، به، بنحوه، بأطول ممّا عند المصنِّف، وفيه قصة في سياق الزهراني فقط. الكتاب والباب المذكوران في =\n⦗٣١٠⦘ = (ح / ٢٣٦٥)، (١/ ٥١٧) برقم (٧٤٩/ ١٤٨).\n(^٣) قال الحافظ في الفتح (٢/ ٥٥٥): \"لم أقف على اسمه … \".","vol":"6","page":309},{"text":"٢٣٧٦ - حدّثنا محمّد بن إسماعيل الأَحْمَسِيُّ (^١)، قال: ثنا محمّد بن فُضَيْل، عن عاصم الأَحْوَلِ، عن عبد الله بن شقيق (^٢)، عن عبد الله بن عمر، قال: جاء رجل إلى النبي ﷺ فسأله عن الوتر وأنا بينهما، فقال: \"صلاة اللّيل مَثْنى مَثْنى، فإذا كان من آخر اللّيل فَأوتِرْ بركعة ثمّ صل ركعتين قبل الفجر\".\nقال عاصم: وقال لَاحِقُ بن حُميد مثل هذا الحديث، إِلَّا أنه قال: \"بَادِرُوا الصُّبحَ بركعة\" (^٣).\n_________\n(^١) في (ل) و(م): \"حدّثنا الأحمسي: محمّد بن إسماعيل\".\n(^٢) هنا موضع الالتقاء.\nولم أجد من تابع محمّد بن فضيل في رواية هذا الحديث عن عاصم بهذا الإسناد، والمعروف عن عاصم بهذا الإسناد هو الحديث الآتي (٢٣٧٧).\n(^٣) سيأتي برقم (٢٣٨٢).","vol":"6","page":310},{"text":"٢٣٧٧ - حدّثنا الصغاني، قال: ثنا سُرَيْج بن يونس (^١)، قال: ثنا\n⦗٣١١⦘ يحيى بن زكريا بن أبي زائدة (^٢)، عن عاصم الأحْوَلِ، عن عبد الله بن شقيق، عن ابن عمر، أن النبي ﷺ قال: \"بادروا الصبح بالوتر\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عنه -مقرونا هارون بن معروف وأبي كريب، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٣٦٥)، (١/ ٥١٧)، برقم (٧٥٠).\n(^٢) هو: الهمداني -بسكون الميم-، أبو سعيد الكوفي، \"ثقة متقن\"، (٣ أو ١٨٤ هـ) ع.\nتهذيب الكمال (٣١/ ٣٠٥ - ٣١٢)، التقريب (ص ٥٩٠).","vol":"6","page":310},{"text":"٢٣٧٨ - حدّثنا محمد بن علي بن داود (^١)، قال: حدّثنا أحمد بن حنبل (^٢)، ح (^٣).\nوحدثنا الصغاني، قال: ثنا سَبَلان (^٤)، قالا: ثنا يحيى بن زَكَرِيَّا بن أبي زائدة، قال: ثنا عبيد الله بن عمر، عن نافع (^٥)، عن ابن عمر، قال: قال النبي ﷺ: \"بادروا الصُّبحَ بالوتر\" (^٦).\n_________\n(^١) هو البغداد -نزيل مصر- المعروف بابن أخت غزال.\n(^٢) والحديث في مسنده (٤٩٥٢) (٢/ ٣٧ - ٣٨)، (٩/ ١٦، ١٩)، طبعة مؤسسة الرسالة.\n(^٣) (ك ١/ ٥٠٧).\n(^٤) هو: إبراهيم بن زياد البغدادي، أبو إسحاق المعروف بـ \"سبلان\" -بفتح المهملة والموحدة-. \"ثقة\"، (٢٢٨ هـ)، (م د س). الإكمال لابن ماكولا (٤/ ٢٥٠) تهذيب الكمال (٢/ ٨٥ - ٨٧)، ذات النقاب في الألقاب (٢٣٢)، (ص ٣٤)، توضيح المشتبه (٥/ ٤٣)، التقريب (ص ٨٩)، نزهة الألباب (١٤٥٧)، (١/ ٣٦٠).\n(^٥) هنا موضع الالتقاء.\n(^٦) وأخرجه أبو داود (١٤٣٦) باب في وقت الوتر (٢/ ١٣٩) عن هارون بن معروف؛ والترمذي (٤٦٧) باب ما جاء في مبادرة الصُّبح بالوتر (٢/ ٣٣١ - ٣٣٢) عن أحمد بن منيع، كلاهما عن أبي زائدة، به، بمثله، وقال التّرمذيّ: \"هذا حديث حسن صحيح\".","vol":"6","page":311},{"text":"٢٣٧٩ - حدّثنا أحمد بن عبد الحميد الحارثي (^١)، قال: ثنا أبو أُسَامة (^٢)، عن الوليد بن كثير، قال حدثني عبيد الله بن عبد الله بن عمر، أن ابن عمر حدثهم أن رجلًا نادى رسول الله ﷺ وهو في المسجد فقال: يا رسول الله، كيف أوتر في صلاة اللّيل؟ فقال رسول الله ﷺ: \"من صلّى فلْيُصَلّ مَثْنى مَثْنى، فإن أَحَسَّ (^٣) أن يُصْبح سَجَدَ سَجْدَةً فأوتر (^٤) له ما صلّى\" (^٥).\n_________\n(^١) أبو جعفر الكوفي، وشيخه أبو أسامة هو: حماد بن أسامة.\n(^٢) في (م): \"أبو سلمة\" وهو تصحيف، و\"أبو أسامة\" موضع الالتقاء، رواه مسلم عن أبي كريب، وهارون بن عبد الله، كلاهما عنه، به، بمثله. كتاب صلاة المسافرين، باب صلاة اللّيل مثنى مثنى، والوتر ركعة من آخر اللّيل (١/ ٥١٨) برقم (٧٤٩).\n(^٣) هكذا في الأصل وصحيح مسلم، وفي (ل) و(م): \"فإذا خشى\" وهكذا في صحيح البخاريّ (٤٧٢) من رواية بشر بن الفَضْل عن عبيد الله بن عمر، عن نافع، به.\n(^٤) هكذا في النسخ، وعند مسلم والبخاري: \"فأوترت\"، وهو الأشبه لكون المرجع هي \"سجدة\" على أن ما هنا يصح بإرجاع الضمير إلى المصلّى - والله تعالى أعلم.\n(^٥) وأخرجه البخاريّ (٤٧٣) في \"الصّلاة\" باب الحِلَق والجلوس في المسجد (١/ ٦٦٩، مع الفتح)، عن الوليد بن كثير، به - تعليقًا، ولم يسق متنه، وانظر: تغليق التعليق (٢/ ٢٤٣).","vol":"6","page":312},{"text":"٢٣٨٠ - حدّثنا محمد بن عيسى العطَّار، قال: ثنا حَجّاجُ بن محمّد (^١)، عن ابن جريج، عن سليمان بن موسى، قال، حدثني نافع، أن ابن عمر كان يقول: \"لِيَجْعَلْ أحدُكم آخر صلاته وترًا، كان رسول الله\n⦗٣١٣⦘ﷺ يأمرهم بذلك\".\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ٢٣٢٣) فإن المصنِّف أخرجه هناك بهذا الإسناد بأطول ممّا هنا.","vol":"6","page":312},{"text":"٢٣٨١ - حدّثنا الصغاني، قال: ثنا حجاج (^١)، عن ابن جريج، قال: أخبرني نافع، أن ابن عمر كان يقول: \"من صلّى من اللّيل فَلْيَجْعَلْ آخر صلاته وترًا قبل الصُّبْحِ، كذلك كان رسول الله ﷺ يأمرهم\".\n_________\n(^١) هنا موضع الالتقاء، راجع (ح / ٢٣٢٣).","vol":"6","page":313},{"text":"<span data-type='title' id=toc-393>[باب (^١)] ذكرِ الخبر المبَيِّنِ أن الوتر ركعةٌ من آخر اللّيل وأنها تُوْتَر ما صلى المصلي قبلها من الصلاة</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":314},{"text":"٢٣٨٢ - حدّثنا يوسف بن مسلم، قال: ثنا حجاج بن محمّد (^١)، قال: ثنا شعبة، ح\nوحدثنا محمد بن حَيُّوية (^٢)، قال: ثنا أبو معمر (^٣)، قال: ثنا (^٤) عبد الوارث (^٥) كلاهما عن أبي التَّيَّاحِ (^٦)، عن أبي مِجْلَزٍ (^٧)، عن ابن عمر، عن النبي ﷺ قال: \"الوتر ركعة من آخر اللّيل\".\n_________\n(^١) \"ابن محمّد\" لم يرد في (ل) و(م)، وهو المصيصي.\n(^٢) هو الإسفراييني: محمّد بن يحيى بن موسى.\n(^٣) هو: عبد الله بن عمرو المقعَد.\n(^٤) \"قال: ثنا\" ساقط من (م).\n(^٥) هنا موضع الالتقاء، رواه مسلم عن شيبان بن فروخ، عنه، به بمثله. كتاب صلاة المسافرين، باب صلاة اللّيل مثنى مثنى، والوتر ركعة من آخر اللّيل، (١/ ٥١٨) برقم (٧٥٢).\n(^٦) هو: يزيد بن حُميد الضُّبَعي.\n(^٧) هو: لاحق بن حُميد السدوسي.","vol":"6","page":314},{"text":"٢٣٨٣ - (^١) حدّثنا أبو قِلابة (^٢)، ثنا علي بن عبد الله (^٣)، قال: ثنا\n⦗٣١٥⦘ يحيى بن سعيد، ثنا شعبة (^٤)، عن قتادة، عن أبي مِجْلَز، عن ابن عمر، عن النبي ﷺ قال: \"الوتر ركعة من آخر اللّيل\".\n_________\n(^١) في (ل) و(م) \"وحدّثنا\"، والمثبت أنسب لكون الإسناد مستقلًّا.\n(^٢) عبد الملك بن محمّد الرقاشي.\n(^٣) هو: ابن المديني، ويحيى هو القطان.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى وابن بشار، عن محمّد بن جعفر، عنه، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٣٨٢)، (١/ ٥١٨) برقم (٧٥٢/ ١٥٤).","vol":"6","page":314},{"text":"٢٣٨٤ - حدّثنا أبو جعفر الدارِمي (^١)، قال: ثنا حَبَّان (^٢)، ح\nوحدثنا وَحْشِي (^٣)، قال: ثنا مُؤَمَّلٌ (^٤)، ح\nوحدثنا يونس بن حبيب وأبو أمية، قالا: ثنا أبو داود (^٥)، قالوا (^٦) -كلهم-: حدّثنا همام (^٧)، عن قتادة، عن أبي مِجْلَزٍ (^٨)، قال: سألت ابن عمر\n⦗٣١٦⦘ عن الوتر، فقال: سمعت رسول الله ﷺ يقول: \"الوتر ركعة من آخر اللّيل\".\nقال (^٩): وسألت ابن عبّاس فقال: سمعت رسول الله ﷺ يقول: \"الوتر ركعة من آخر اللّيل\".\n_________\n(^١) هو: أحمد بن سعيد السرخسي.\n(^٢) \"حبّان\" -بفتح أوله- هو الهلالي.\n(^٣) هو: محمّد بن محمّد بن مُصْعَب الصُّوري، لقبه \"وحشي\" -بمهملة ساكنة ثمّ معجمة- \"صدوق\" (بعد سنة ٢٦٠ هـ) (د س). كشف النقاب (١٥١٦)، تهذيب الكمال (٢٦/ ٣٨٠ - ٣٨١)، ذات النقاب (٥٥٣)، (ص ٦٢)، التقريب (ص ٥٠٥)، نزهة الألباب (٢٨٧٣)، (٢/ ٢٢٩).\n(^٤) هو: إسماعيل القرشي العدوي مولاهم أبو عبد الرّحمن البصري، نزيل مكّة.\n(^٥) هو: الطيالسي، والحديث في مسنده (٢٧٦٤) (ص ٣٦١) ولكن عن ابن عبّاس فقط.\n(^٦) في (ل) و(م): \"كلهم قالوا\" والكل بمعنى.\n(^٧) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، حدّثنا عبد الصمد، عنه، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٣٨٢) (١/ ٥١٨) برقم (٧٥٣).\n(^٨) في (م): \"مجاز\" وهو تصحيف.\n(^٩) من هنا إلى آخر الحديث ساقط من (م، ط).","vol":"6","page":315},{"text":"٢٣٨٥ - حدّثنا عبّاس الدُّوري، قال: ثنا (^١) شبابةُ، ح\nوحدثنا أبو قِلَابة (^٢)، قال: ثنا بِشْرٌ (^٣) قالا: ثنا\n⦗٣١٧⦘ شعبة (^٤)، عن أنس بن سيرين، قال: سألت ابن عمر: ما كان يقرأ النبي ﷺ في الركعتين اللتين قبل الصُّبح؟ فقال: \"كان رسول الله ﷺ يصلّي باللّيل ركعتين ركعتين، ويوتر بركعة من آخر اللّيل، ثمّ يقوم (^٥) كأنَّ (^٦) الأذان أو الإقامة في أذُنَيه\" (^٧) (^٨).\n_________\n(^١) (ك ١/ ٥٠٩).\n(^٢) هو: عبد الملك بن محمّد الرقاشي.\n(^٣) هكذا في (ل) و(م) وفي الأصل و(ط) زيادة \"ابن محمّد\" ولم يذكر الحافظ في \"الإتحاف\" (٨/ ٢٧٠ - ٢٧١) أبا عوانة ممّن أخرج هذا الحديث، والذي يبدو لي أن ما ورد في الأصل و(ط) من ذكرٍ لوالد \"بشر\" وتحديده بمحمد خطأ، -ولذلك لم أُثبتْه- ولعلّ الصواب: \"بشر بن عمر\" وهو الزهراني الأزدي، أبو محمّد البصري.\nومما يؤيد هذا الاحتمال:\n١ - أن أبا قلابة من تلاميذ بشر بن عمر المذكور، وشعبة من شيوخه [تهذيب الكمال ٤/ ١٣٨ - ١٣٩] وأمّا الآخر فلم يذكر بشيء من ذلك [انظر: تهذيب الكمال ٤/ ١٤٥] على أنه في طبقة شيوخ أبي قلابة.\n٢ - أن بشر بن عمر بصري كما أن أبا قلابة وشعبة بصريان، بينما الآخر مروزي، ولم يذكر في تلاميذه ولا في شيوخه أحد من البصرة.\n٣ - روى المصنفُ عن أبي قلابة، عن بشر بن عمر، عن شعبة كثيرًا، منها ما سبق في (ح / ٢٣٢).\nو\"بشر بن محمّد\" هو السَّختياني، أبو محمّد المَروزي، \"صدوق رمي بالإرجاء\" =\n⦗٣١٧⦘ = (٢٢٤ هـ) (خ). تهذيب الكمال (٤/ ١٤٥ - ١٤٦)، التقريب (ص ١٢٤).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى وابن بشار قالا: حدّثنا محمّد بن جعفر عنه، به، وأحال متنه على حديث حماد قبله، وهو أطول ممّا عند المصنِّف، وفيه قصة. الكتاب والباب المذكوران في (ح / ٢٣٨٢)، (١/ ٥١٩)، برقم (٧٤٩/ ١٥٨).\n(^٥) أي: للركعتين قبل الصُّبح المسؤول عنهما، ولفظ مسلم: \"ويصلّي ركعتين قبل الغداة كأن الأذان بأذنيه\".\n(^٦) في (ل) و(م) بزيادة الواو \"وكأن\".\n(^٧) المراد بالأذان هنا الإقامة فـ \"أو\" هنا للتنويع، وليس عند مسلم والبخاري ذكر الإقامة -كما هنا- وقد تابع بشرًا في ذكر الإقامة يزيد بن زريع عند الإمام أحمد في مسنده (٤٨٦٠) (٢/ ٣١). والمعنى: \"أنه كان يُسْرع بركعتي الفجر إسْرَاع من يسمعُ إقامةَ الصّلاة خَشْيَة فُوَاتِ أول الوقت، ومقتضى ذلك تخفيف القراءة فيهما، فيحصل به الجواب عن سؤال أنس بن سيرين عن قدر القراءة فيهما\".\nوفي حديث حماد عند البخاريّ (٩٩٥): قال حماد: أي بسرعة. فتح الباري (٢/ ٥٦٥) وانظر: مشارق الأنوار (١/ ٢٥)، شرح النووي (٦/ ٣٣ - ٣٤).\n(^٨) وأخرجه البخاريّ (٩٩٥) في \"الوتر\" باب ساعات الوتر، (٢/ ٥٦٤) -فتح- عن أبي النعمان، عن حماد بن زيد، عن أنس بن سيرين، به، بنحو سياق مسلم، بدون القصة.","vol":"6","page":316},{"text":"٢٣٨٦ - حدّثنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن\n⦗٣١٨⦘ مالكًا (^١) حدثه، عن نافع وعبد الله بن دينار، عن ابن عمر، أن سائلًا سأل النبي ﷺ عن صلاة اللّيل، فقال رسول الله ﷺ: \"صلاة اللّيل مَثْنَى مَثْنَى، فإذا خشي أحدكم الصُّبح صلّى ركعة واحدة، توتر (^٢) له ما قد صلّى\" (^٣).\n_________\n(^١) في الأصل و(ل) و(م): \"مالك\" بدون النصب، والمثبت من (ط) و\"مالك\" هو الملتقى في هذا الحديث، أخرجه مسلم عن يحيى بن يحيى، عنه، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٣٨٢)، (١/ ٥١٦) برقم (٧٤٩).\n(^٢) في الأصل والمطبوع: \"يوتر\" بالياء -والمثبت من (ل) و(م) وهو كذلك في الموطَّأ، ومسلم والبخاري، وأبي داود (١٣٢٦)، رواه عن القعنبي، به، والنسائي (٣/ ٢٣٣)، عن ابن القاسم، عنه، به.\n(^٣) وهو في الموطَّأ -رواية يحيى- (١/ ١٢٣)، و(٢٩٨)، (١/ ١١٨ - ١١٩)، من رواية أبي مُصْعَب، و(١٠٠)، (ص ٩٥) من رواية الحدثاني.\nوأخرجه البخاريّ (٩٩٠) في \"الوتر\" باب ما جاء في الوتر، (٢/ ٥٥٤، مع الفتح) عن عبد الله بن يوسف، عن مالك، به، بنحوه.","vol":"6","page":317},{"text":"<span data-type='title' id=toc-394>باب [بيان] (^١) فرض صلاة المسافر، والدليل على أنَّ مَنْ وقع عليه اسم \"المقيم\" صلى أربعًا</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":319},{"text":"٢٣٨٧ - حدّثنا الدَّقِيْقِي (^١)، قال: ثنا يزيد بن هارون، ح\nوحدثنا الصغاني، قال: ثنا عفان بن مُسْلِمٍ، قالا: أبنا أبو عوانة (^٢)، قال: ثنا بُكَيْر بن الأَخْنَس (^٣)، عن مجاهد، عن ابن عبّاس، قال: \"فرض الله الصّلاة على لسان نبيكم: في الحضر أربعًا، وفي السَّفر ركعتين، وفي الخوف ركعة\" (^٤).\n_________\n(^١) هو: محمّد بن عبد الملك الواسطي.\n(^٢) هو الوضاح اليشكري، وهو الملتقى هنا، رواه مسلم عن يحيى بن يحيى، وسعيد بن منصور، وأبي الربيع، وقتيبة بن سعيد -جميعا عن أبي عوانة، به، بمثله. كتاب صلاة المسافرين، باب صلاة المسافرين وقصرها (١/ ٤٧٩) برقم (٦٨٧).\n(^٣) هو السدوسي، ويقال: الليثي، كوفي، \"ثقة من الرّابعة\"، (ر م د س ق). تهذيب الكمال (٤/ ٢٣٥ - ٢٣٦)، التقريب (ص ١٢٧).\n(^٤) فائدة: قال المزي في \"التحفة\" (٥/ ٢١٤) -بعد سرد طرق هذا الحديث-: \"قال أبو عوانة الإسفرائيني: حكى [يعني] بعضُ أصحابنا قال: قال علي بن حرْب: سمعت سُوَيْد بن عمرو قال: قلت لأبي عوانة: سمعت من بكير بن الأخنس غير حديث ابن عبّاس: \"فرض الله الصّلاة؟ \" قال: لا\".","vol":"6","page":319},{"text":"٢٣٨٨ - حدّثنا الأحْمَسي (^١)، قال: ثنا المُحَارِبي (^٢)، عن أيُّوب بن\n⦗٣٢٠⦘ عائذ (^٣) الطائي (^٤)، عن بُكَيْر بن الأخنس (^٥)، عن مجاهد، عن ابن عبّاس قال: \"إن الله فرض الصّلاة على لسان نبيكم ﷺ في الحضر أربعًا وفي السَّفر ركعتين، وفي الخوف ركعة\".\n_________\n(^١) هو: محمّد بن إسماعيل الكوفي.\n(^٢) هو: عبد الرّحمن بن محمّد بن زياد المحاربي، أبو محمّد الكوفي.\n(^٣) في (ل) و(م): \"جابر\" بدل \"عايذ\"، وقد صُوّب في (ل) فوق السَّطر، كتب فوقه (ص) -علامة الصِّحَّة-.\n(^٤) هو: أيوب بن عايذ -بتحتانية ومعجمة- ابن مُدلج الطائي البُحتري -بضم الموحدة وسكون المهملة وضم المثناة- الكوفي.\n(^٥) هنا موضع الالتقاء.","vol":"6","page":319},{"text":"<span data-type='title' id=toc-395>[باب] (^١) بيانِ صلاةِ النّبيّ (^٢) ﷺ في السفر، وتركه صلوات السنن الّتي كان يصليها في الحَضَرِ</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): \"الرسول ﷺ\".","vol":"6","page":321},{"text":"٢٣٨٩ - حدثنا أبو سعيد (^١) البصري وعبد الرّحمن بن بشر، قالا: ثنا يحيى بن سعيد القطان، عن عيسى بن حفص (^٢)، قال: حدثني أبي، قال: كنت مع ابن عمر في سفر، فصلّى الظهر والعصر ركعتين، ثمّ انصرف إلى طُنْفُسة (^٣) له، فرأى قومًا يُسبِّحون بعدها -يعني: يصلون- فقال: \"ما يصنع هؤلاء؟ \" قلت: يُسبِّحون -أي: يتطوعون (^٤) - قال: \"لو كنت مصلّيًّا قبلها أو بعدها لأتممتها، صحبتُ رسول الله ﷺ حتّى قُبِضَ،\n⦗٣٢٢⦘ فكان لا يزيد على ركعتين، وأبا بكر حتّى قُبِضَ، فكان لا يزيد على ركعتين، وعمر وعثمان كذلك\" [﵃ أجمعين-] (^٥) (^٦).\n_________\n(^١) لعلّه: عبد الرّحمن بن محمّد بن منصور الحارثي البصري: \"كربزان\".\n(^٢) هنا موضع الالتقاء، رواه مسلم عن القعنبي، عنه، به، بنحوه بأطول ممّا هنا، بنحو سياق (ح / ٢٣٨٩). الكتاب والباب المذكوران في (ح / ٢٣٨٧)، (١/ ٤٧٩ - ٤٨٠) برقم (٦٨٩).\nو\"عيسى بن حفص\" هو ابن عاصم بن عمر بن الخطاب العدوي، أبو زياد المدني، لقبه \"رباح\" -بموحدة- \"ثقة\"، (٥٧١ هـ)، (خ م د س ق). تهذيب الكمال (٢٢/ ٥٩٢ - ٥٩٥)، التقريب (ص ٤٣٨).\n(^٣) الطنفسة: -بكسر الطاء والفاء، وبضمهما، وبكسر الطاء وفتح الفاء- البساط الّذي له خمل رقيق. وقيل: بساط صغير. انظر: المشارق (١/ ٣٢٠)، النهاية (٣/ ١٤٠).\n(^٤) هذا التفسير لم يردّ في الأصل المستخرج عليه، وهو من فوائد الاستخراج.\n(^٥) ما بين المعقوفتين من (ل) و(م) فقط.\n(^٦) وأخرجه البخاريّ (١١٠٢) في \"تقصير الصّلاة\" باب من لم يتطوع في السَّفر دبر الصّلاة وقبلها (٢/ ٦٧٢، مع الفتح) عن مسدَّد، عن يحيى القطان، به، بنحوه مختصرًا.","vol":"6","page":321},{"text":"٢٣٩٠ - حدّثنا ابن أبي رجاء (^١)، قال: ثنا وكيع، عن عيسى بن حفص (^٢) بن عاصم (^٣)، عن أبيه، قال: خرجنا مع ابن عمر في سفر، فصلّينا الظهر، فرأى بعض ولده يتطوع، فقال ابن عمر: \"صَلَّيْتُ مع رسول الله ﷺ وأبي بكر وعمر وعثمان في السَّفر، فما صلوا (^٤) قبلها ولا بعدها، ولو كنتُ متطوعًا لأتممتُ\".\n_________\n(^١) هو: أحمد بن محمّد بن عبيد الله الطرسوسي.\n(^٢) (ك ١/ ٥١٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) في الأصل و(ط): \"صلّى\" والمثبت من (ل) و(م) وهو كذلك في مسند أحمد (٤٧٦١) (٢/ ٢٤) حيث روى عن وكيع، به، بمثله.","vol":"6","page":322},{"text":"٢٣٩١ - حدّثنا يزيد بن سِنَان، قال: ثنا صفوان بن عيسى (^١)،\n⦗٣٢٣⦘ قال: أخبرني عيسى بن حفص بن عاصم (^٢)، عن أبيه قال: \"خرجنا مع ابن عمر إلى مكّة\".\nوحدثنا أبو داود السجستاني (^٣)، قال: ثنا القعنبي (^٤)، قال: ثنا عيسى بن حفص بن عاصم بن عمر بن الخطّاب، عن أبيه قال: \"صَحِبْتُ ابن عمر [﵁] (^٥) إلى مكّة (^٦) فصلَّى بنا الظهر ركعتين، فلما انصرف أتى راحلته، ثمّ (^٧) أقبل ورأى ناسًا قيامًا، فقال: \"ما يصنع هؤلاء\"؟ قلت: يسبِّحُون، قال: \"يا ابن أخي لو كنتُ مسبحًا لأتممتُ صلاتي، يا ابن أخي، إنِّي صحبتُ رسول الله ﷺ في السَّفر، فلم يزد على ركعتين حتّى مات (^٨)، [ثم صحبتُ من بعده أبا بكر، فلم يزد على ركعتين حتّى قبضه الله] (^٩)، ثمّ صحبت عمر من بعده فلم يزد على ركعتين حتّى\n⦗٣٢٤⦘ مات، ثمّ صحبت عثمان من بعده فلم يزد على ركعتين حتّى مات\". وقال ابن عمر: وقد قال الله (^١٠): ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^١١).\nقال يزيد بدل \"قبضه الله\": \"مات\"، وقال القعنبي: \"قبضه الله\"، وهذا لفظ أبي داود.\n_________\n(^١) هو الزّهريُّ، أبو محمّد البصري، القسَّام، \"ثقة\"، (٢٠٠ هـ) وقيل: قبلها بقليل أو بعدها، (خت م ٤). تهذيب الكمال (١٣/ ٢٠٨ - ٢١٠)، التقريب (ص ٢٧٧).\n(^٢) هنا موضع الالتقاء.\n(^٣) والحديث في سننه (١٢٢٣)، (٢/ ٢٠) باب التطوع في السَّفر.\n(^٤) هنا موضع الالتقاء.\n(^٥) من (ل) و(م).\n(^٦) في (ل) و(م) هنا زيادة \"قال\" وهو كذلك في سنن أبي داود.\n(^٧) في (ل) و(م): \"فرأى أناسًا يصلون قيامًا\" وليس فيهما \"ثمّ أقبل\"، وما في سنن أبي داود كالمثبت.\n(^٨) هكذا في الأصل و(ط)، وهذا لفظ يزيد كما سيأتي، وفي (ل) و(م): \"قبضه الله\" بدل \"مات\" وهو الصّحيح لتصريح المصنِّف في الأخير أن هذا لفظ أبي داود.\n(^٩) ما بين المعقوفتين مستدرك من (ل) و(م) وهو موجود في سنن أبي داود وصحيح مسلم.\n(^١٠) \"وقد قال الله\" لم يرد في (ل) و(م).\n(^١١) سورة \"الأحزاب\": ٢١.","vol":"6","page":322},{"text":"٢٣٩٢ - حدّثنا أبو جعفر الدارمي (^١)، عن جعفر بن عون، قال: أبنا عيسى بن حفص بن عاصم (^٢)، عن أبيه، قال: \"كُنّا مع ابن عمر في سفر، فصلَّى بنا ركعتين، ثمّ انصرف إلى حَشيّة (^٣) رَحْلِه فاتكأ عليها، فرأى قومًا وراءه قيامًا (^٤) فقال: \"ما يصنع هؤلاء\"؟ قلت (^٥): يسبحون، فقال: \"لو كنتُ مسبحًا لأتممتُ صلاتي، يا ابن أخي، صحبت\n⦗٣٢٥⦘ رسول الله ﷺ حتّى قبضه الله فلم يزد على ركعتين ركعتين، ثمّ صحبت أبا بكر حتّى قبضه الله فلم يزد على ركعتين ركعتين، ثمّ صحبت عمر فلم يزد على ركعتين ركعتين، ثمّ صحبت عثمان، فلم يزد على ركعتين ركعتين، ثم قال: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٦).\nقال أبو عوانة (^٧): يقولون: عيسى بن حفص هو عم عبيد الله بن عمر (^٨).\n_________\n(^١) هو: أحمد بن سعيد السرخسي.\n(^٢) هنا موضع الالتقاء.\n(^٣) هكذا في النسخ -بمهملة فمعجمة وتحتانية مشددة- وفي \"شرح السنة\" (١٠٣٢)، (٤/ ١٨٤)، حيث أخرج البغوي هذا الحديث من طريق أبي عوانة -بلفظ \"خشبة\". و\"الحشيَّة\" -بمهملة- واحدة \"الحشايا\" ومعناه: الفراش، وعلى هذا يكون بنحو سياق (ح / ٢٣٨٩) الّذي ورد فيه لفظ \"طنفسة\". و\"الخشبة\" معروفة، فالمعنى يستقيم على الوجهين. انظر: النهاية (١/ ٣٩٣) [مادة \"حشا\"].\n(^٤) في جميع النسخ \"قيام\" -بدون النصب- والتصحيح من \"شرح السنة\" (١٠٣٢).\n(^٥) في (ل) و(م): \"فقلت\"، والمثبت أشبه، وهو موافق لما في \"شرح السنة\".\n(^٦) سورة \"الأحزاب\": ٢١.\n(^٧) جملة \"قال أبو عوانة\" لم ترد في (ل) و(م).\n(^٨) أي: ابن حفص بن عاصم العمري، وهو كذلك.","vol":"6","page":324},{"text":"٢٣٩٣ - حدثنا حمدان بن الجنيد (^١)، قال: ثنا هاشم بن القاسم، قال: ثنا عاصم بن محمّد (^٢)، عن (^٣) عمر بن محمّد (^٤)، قال: ثنا حفص بن عاصم بن عمر (^٥) قال: \"قلت لعبد الله بن عمر: يا عَمّ، إنِّي رأيتك في\n⦗٣٢٦⦘ السَّفر لا تصلّي قبل الصّلاة ولا بعدها؟ قال: \"يا ابن أخي، صَحِبْتُ رسول الله ﷺ كذا، وصحبته كذا (^٦)، لم أره يصلّي قبل الصّلاة ولا بعدها، ويقول الله: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ \" (^٧) (^٨).\n_________\n(^١) هو: محمّد بن أحمد الدقاق.\n(^٢) ابن زيد بن عبد الله بن عمر بن الخطّاب العمري، المدني، وهو أخو شيخه هنا \"عمر بن محمّد\".\n(^٣) في (م) تصحفت \"ابن\" إلى \"عن\".\n(^٤) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، حدّثنا يزيد (يعني: ابن زريع)، عنه، به، بنحوه وفيه قصة مرضه وعيادة ابن عمر له. الكتاب والباب المذكوران في (ح/٢٣٨٧)، (١/ ٤٨٠) برقم (٩/ ٦٨٩). و\"عمر بن محمّد\" هو ابن زيد بن عبد الله بن عمر بن الخطّاب المدني، نزيل عَسْقلان.\n(^٥) (ك ١/ ٥١١).\n(^٦) أي: في السَّفر، ولفظ مسلم: \"صحبت رسول الله ﷺ في السَّفر … \".\n(^٧) سورة \"الأحزاب\": ٢١.\n(^٨) وأخرجه البخاريّ (١١٠١) في \"تقصير الصّلاة\" باب: من لم يتطوع في السَّفر دبر الصّلاة وقبلها، (٢/ ٦٧٢، مع الفتح) عن يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثني عمر بن محمّد، به، بنحوه مختصرًا.","vol":"6","page":325},{"text":"٢٣٩٤ - حدثنا أبو أمية (^١)، قال: ثنا أحمد بن يونس، وعاصم بن علي، قالا: ثنا عاصم بن محمّد (^٢)، عن أخيه عمر بن محمّد، ح\nوحدثنا جعفر بن محمّد الأنطاكي الخفاف (^٣)، قال: ثنا الهيثم بن جميل، قال: ثنا عاصم بن محمّد، عن أخيه عمر بن محمّد، قال: دخلنا\n⦗٣٢٧⦘ على حفص بن عاصم نعوده في شكوى، قال: فحدثنا قال: دخل عليَّ عمّي عبد الله بن عمر، قال: فوجدني قد كسرت لي (^٤) نمرقة (^٥) -يعني: الوسادة- قال: وبَسَطْتُ عليها خُمْرةً (^٦)، قال: فأنا أسجد عليها، قال: فقال لي (^٧): \"يا ابن أخي، لا تصنع هذا، تَنَاوَل الأرض بوجهك، فإن لم تقدِرْ على ذلك فأومِئْ برأسك إيماءً، قال: قلت: يا عم، رأيتُك في السَّفر لا تصلّي قبل الصّلاة ولا بعدها، قال: \"يا ابن أخي، صَحبْتُ رسول الله ﷺ كذا، وصَحِبْتُه كذا، فلم أره يصلّي قبل الصّلاة ولا بعدها، وقد قال الله: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾ (^٨).\n_________\n(^١) هو الطرسوسي: محمّد بن إبراهيم، و\"أحمد بن يونس\" هو: أحمد بن عبد الله بن يونس، و\"عاصم بن علي\" هو: ابن عاصم بن صهيب الواسطي.\n(^٢) هنا موضع الالتقاء.\n(^٣) الأنطاكي -بفتح الألف، وسكون النون- نسبة إلى بلدة \"أنطاكية\" تقع على نهر \"العاصي\" شمال غرب \"سورية\" من الشّام.\nو\"الخفاف\" -بفتح الخاء وتشديد الفاء، وبعد الألف فاء أخرى- هذه النسبة إلى عمل \"الخِفاف\" الّتي تُلبس. الأنساب (١/ ٢٢٠ - الأنطاكي)، (٢/ ٣٨٦ - الخفاف)، اللباب (١/ ٩٠، ٤٥٤)، المنجد (في الأعلام) (ص ٨٠) إضافة إلى الخريطة.\n(^٤) في (م): \"لم\" -بالميم- وهو محرَّف.\n(^٥) النمرقة -بضم النون والراء، وبكسرهما-، وجمعها \"نمارق\" وهي -كما ورد في المتن-: الوسادة. انظر: مشارق الأنوار (٢/ ١٣)، المجموع المغيث (٣/ ٣٥٣)، النهاية (٥/ ١١٨).\n(^٦) الخمرة -بالضم وسكون الميم- كالسجَّادة الصغيره، تُعمل من سَعْف النخل، وتُرمَّل بالخيوط، وهي صغيرة على قدر ما يسجد عليه المصلّي أو فُوَيْق ذلك، فإن عظُم حتّى يكفي الرَّجل لجسده كله في صلاة أو مضجع أو أكثر من ذلك فحينئذ حصير. غريب الحديث لأبي عبيد (١/ ١٦٧)، وانظر: المشارق (١/ ٢٤٠)، غريب الحميدي (ص ٥٦٣)، (وانظر الفهرس).\n(^٧) \"لي\" لا توجد في (ل) و(م).\n(^٨) سورة الأحزاب: ٢١.","vol":"6","page":326},{"text":"٢٣٩٥ - حدّثنا عبّاس الدُّوْرِي، قال: ثنا شبابة (^١)، ح\nوحدثنا أبو داود الحراني، قال: ثنا أبو عتاب، ح\nوحدثنا يونس بن حبيب (^٢)، قال: ثنا أبو داود (^٣)، ح\nوحدثنا عمار بن رَجَاء، قال: ثنا أبو داود، قالوا (^٤): ثنا شعبة (^٥)، عن خُبَيْب بن عبد الرّحمن (^٦)، قال (^٧): سمعت حفص بن عاصم يحدث عن ابن عمر قال: \"صلّى بنا رسول الله ﷺ بمنى ركعتين، ومع (^٨) أبي بكر ركعتين، ومع عمر ركعتين، ومع عثمان ركعتين سِنِينَ (^٩) من خلافته، ثمّ\n⦗٣٢٩⦘ أن عثمان أتمهما (^١٠) بعده\".\nهذا لفظُ شبابةَ وأبي داود (^١١)، ومعنى حديثهم واحد، وبعضهم (^١٢) لم يقل \"بمنى\".\nورواه (^١٣) خالدُ بن الحارث وعبد الصمد عن شعبة، فقالا: \"سافرنا مع النّبيّ ﷺ فكان يصلّي صلاة السَّفر\".\nورواه (^١٤) معاذ بن معاذ (^١٥) فقال: \"بمنى\" كما قالوا -هؤلاء-.\n_________\n(^١) هو ابن سوار، وأبو داود الحراني هو: سليمان بن سيف، وأبو عتاب هو: سهل بن حماد الدلال.\n(^٢) في (ل) و(م): \"حدّثنا يونس بن حبيب وعمار، قالا: ثنا أبو داود … \".\n(^٣) هو الطيالسي، والحديث في مسنده (١٩٤٧) (ص ٢٦٣) بنحوه، وقد تصحف فيه \"خبيب\" إلى \"حبيب\" بالمهملة.\n(^٤) في الأصل و(ط): \"قال\" -بالإفراد- والمثبت من (ل) و(م) وهو الأنسب.\n(^٥) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن معاذ، حدّثنا أبي، حدّثنا شعبة، به،\nبنحوه، وفيه \"ثماني سنين أو ست سنين\" وسيأتي الكلام عليه إن شاء الله تعالى.\nكتاب صلاة المسافرين وقصرها، باب قصر الصّلاة بمنى برقم (٦٩٤/ ١٨).\n(^٦) ابن حبيب بن كِساف الأنصاري، أبو الحارث المدني، \"ثقة\" (١٣٢ هـ) ع. تهذيب الكمال (٨/ ٢٢٧ - ٢٢٨)، التقريب (ص ١٩٢).\n(^٧) \"قال\" لم يرد في (ل) و(م).\n(^٨) كذا في النسخ، والمعنى: وصلّينا مع أبي بكر ركعتين … \".\n(^٩) في الأصل و(ط): \"ستين\"، والمثبت من (ل) و(م). =\n⦗٣٢٩⦘ = ولفظ مسلم (من رواية معاذ بن معاذ): \"ثماني سنين، أو قال: ست سنين\"، ويقاربه لفظ عبد الرّحمن بن زياد عن شعبة في \"شرح معاني الآثار\" (١/ ٤١٧): \"ست سنين أو ثمان\". وجزم يزيد بن هارون [مسند أحمد (٤٨٥٨) ٢/ ٣١] ومحمد بن جعفر غندر [مسند أحمد (٥٠٤١) ٢/ ٤٤ - ٤٥] بست سنين فقط، ولعلّه هو الراجح؛ لأن الجميع ذكره، وجزم به بعضهم -وفيهم غندر، وهو الحكم في حديث شعبة-.\nوتبين من هذا أن ما في الأصل و(ط) \"ستين\" خطأ يخالف الجميع، والصّحيح ما في (ل) و(م) \"سِنِينَ\" وليس فيه مخالفة لسياق الآخرين المذكورين.\n(^١٠) في (م): \"أتمها\" بعد، وتوافقها (ل) في \"بعد\".\n(^١١) أنها ما في مسند الطيالسي من رواية يونس فليس فيه ذكر لعدد السنوات أصلًا.\n(^١٢) جملة \"وبعضهم لم يقل \"بمنى\" لم ترد في (ل) و(م).\nوالغالب أنه يريد أبا عتاب، لأنه صرح سابقًا بأن السياق المذكور لأبي داود وشبابة.\n(^١٣) وصله مسلم، رواه عن يحيى بن حبيب، حدّثنا خالد (يعني: ابن الحارث)؛ وعن محمّد بن المثنى، قال: حدثني عبد الصمد، كلاهما عن شعبة، به، بنحوه.\n(^١٤) وصله مسلم، راجع الملتقى في هذا الحديث، وفي (ل) و(م) تقدمت هذه الجملة على قوله: \"ورواه خالد بن الحارث … \".\n(^١٥) في (ل) و(م) هنا: \"مثله\" ولم يرد فيهما: \"فقال: بمنى كما قالوا - هولاء\".","vol":"6","page":328},{"text":"٢٣٩٦ - (^١) حدّثنا أبو الأزهر (^٢)، قال: ثنا أبو أسامة (^٣)، عن عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر، قال: \"صلّى رسول الله - صلّى الله (^٥) عليه وسلم - بمنى ركعتين، وأبو بكر ركعتين، وعمر ركعتين، وعثمان صدرًا من خلافته ركعتين، ثمّ إن عثمان صلّى أربعًا، فكان ابن عمر إذا صلّى معهم صلّى أربعًا، وإذا صلّى وحده صلّى ركعتين\".\nرواه (^٦) يحيى القطان وعقبة [بن خالد] (^٧) عن\n⦗٣٣١⦘ عبيد الله بن عمر (^٨).\n_________\n(^١) في (ل) و(م): \"وحدثنا\" وما هنا أنسب.\n(^٢) هو: أحمد بن الأزهر بن منيع العبدي، وأبو أسامة هو: حماد بن أسامة.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عنه، به، بنحوه. كتاب صلاة المسافرين، باب قصر الصّلاة بمنى، (١/ ٤٨٢)، برقم (٦٩٤/ ١٧).\n(^٤) \"ابن عمر\" لم يرد في (ل) و(م)، وعبيد الله بن عمر هو العمري.\n(^٥) (ك / ٥١٢).\n(^٦) وصله مسلم، رواه عن ابن المثنى وعبيد الله بن سعيد، قالا: حدّثنا يحيى (وهو القطان)؛ وعن ابن نمير، حدّثنا: عقبة بن خالد، كلاهما عن عبيد الله بن عمر، به، بنحوه، ولم يسق متنهما. الكتاب والباب المذكوران في (١/ ٤٨٢) برقم (٦٩٤/ ١٧ …).\nكما أن البخاريّ أخرج طريق القطان، رواه عن مسدد، عن القطان، به، بنحوه.\nكتاب تقصير الصّلاة، باب الصّلاة بمنى، (٢/ ٦٥٥، مع الفتح) برقم (١٠٨٢).\n(^٧) من (ل) و(م)، وهو: عقبة بن خالد بن عقبة السَّكوني، أبو مسعود الكوفي، المجدَّد، \"صدوق صاحب حديث\"، (١٨٨ هـ) ع. تهذيب الكمال (٢٠/ ١٩٥ - ١٩٧)، =\n⦗٣٣١⦘ = التقريب (ص ٣٩٤).\n(^٨) \"ابن عمر\" لم يرد في (ل) و(م).","vol":"6","page":330},{"text":"٢٣٩٧ - حدّثنا أبو عبيد الله (^١)، قال: ثنا عمِّي، ح\nوحدثنا أبو أمية، قال: ثنا علي بن الحسن النسائي، قال: ثنا ابن وهب (^٢)، قال: أخبرني عمرو بن الحارث، عن الزّهريّ، عن سالم، عن أبيه، عن رسول الله ﷺ \"أنه صلّى صلاة المسافر بمنى وغيره ركعتين، وأبو بكر وعمر وعثمان ركعتين\".\nزاد أبو عبيد الله: \"صدرًا من خلافته، ثمّ أتمها أربعًا (^٣) \".\n_________\n(^١) هو ابن أخي ابن وهب، واسمه: أحمد بن عبد الرّحمن بن وهب، وعمه هو: عبد الله بن وهب الإمام.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى، حدّثنا ابن وهب، به -بمثل سياق أبي عبد الله. الكتاب والباب المذكوران في (ح / ٢٣٩٦)، (١/ ٤٨٢) برقم (٦٩٤).\n(^٣) وسياق مسلم مثله.","vol":"6","page":331},{"text":"٢٣٩٨ - حدّثنا السُّلَمِي (^١)، قال: ثنا عبد الرزّاق (^٢)، قال: أبنا معمر، ح\n⦗٣٣٢⦘ وحدثني محمّد بن عوف (^٣)، قال: ثنا الفِرْيابي، قال: ثنا الأوزاعي، ح\nوأخبرني عبّاس بن الوليد، عن أبيه (^٤)، قال: ثنا الأوزاعي (^٥) (^٦) عن الزّهريُّ، عن سالم، عن أبيه، قال: \"صلّى النّبيّ ﷺ صلاة المسافر بمنى ركعتين\". -وذكر بمثله- وهذا لفظ الأوزاعي (^٧).\nوأمّا معمر فقال: \"صَلَّيْتُ مع النبي ﷺ بمنى ركعتين، ومع أبي بكر ركعتين\". ثمّ ذكر مثله.\nقال (^٨) معمر: قال الزّهريُّ: \"فبلغني (^٩) أن عثمان إنّما صلّى بمنى\n⦗٣٣٣⦘ أربعًا لأنه أَزْمَعَ (^١٠) أن يقيم بعد الحجِّ (^١١) \" (^١٢).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي.\n(^٢) والحديث في مصنفه (٤/ ٢٦٨)، (٢/ ٥١٦) بمثله و\"عبد الرزّاق\" موطن الالتقاء، رواه مسلم عن إسحاق (بن إبراهيم) وعبد بن حميد، عنه، به.\nالكتاب والباب المذكوران في (ح / ٢٣٩٦)، (١/ ٤٨٣) برقم (٦٩٤ / …).\n(^٣) هو ابن سفيان الطائي، والفريابي: محمّد بن يوسف.\n(^٤) هو: الوليد بن مَزْيد العذري. وليس هو الوليد بن مسلم كما جزم به محققو المسند لأحمد -طبعة مؤسسة الرسالة- (٨/ ١٣٠) ومحقق مسند أبي يعلى \"حسين\" (٩/ ٣٢٦)، وقد تبين لي بالاستقراء، أنه كلما يروي عبّاس بن الوليد عن أبيه فهو الوليد بن مزيد.\nنعم، هو الوليد بن مسلم عند أبي يعلى (٥٤٣٨) وقد صرح بالتحديث عن الأوزاعي.\n(^٥) هنا موضع الالتقاء بالنسبة لطريق الفريابي والوليد، رواه مسلم عن زهير بن حرْب، حدّثنا الوليد بن مسلم، عن الأوزاعي، به، وتقدم طريق معمر. صحيح الإمام مسلم (٦٩٤ / …) وراجع طريق معمر السابق.\n(^٦) في (ل) و(م) هنا: \"كلاهما قالا: عن الزّهريّ\"، وهو مناسب.\n(^٧) وأخرجه البخاريّ (١٠٨٢) في \"تقصير الصّلاة\"، باب الصّلاة بمنى، (٢/ ٦٥٥) -فتح- من طريق نافع؛ وبرقم (١٦٥٥) في \"الحجِّ\" باب: الصّلاة بمنى، (٣/ ٥٩٥) -فتح- من طريق عبيد الله بن عبد الله بن عمر، كلاهما عن ابن عمر مرفوعًا، بنحوه.\n(^٨) في (ل) و(م): \"فقال\" وما هنا أولى.\n(^٩) في (ل) و(م): \"بلغني\" -بدون الفاء- وما في مصنف عبد الرزّاق موافق للمثبت.\n(^١٠) يقال: أزمع الأمر -وعليه- أي: أجمع عليه، أو ثبَّت. انظر: جمهرة اللُّغة لابن درير (٣/ ٨ - زعم)، القاموس (ص ٩٣٧)، اللسان (٨/ ١٤٣ - ١٤٤).\n(^١١) ذكر الحافظ في \"الفتح\" (٢/ ٦٦٥) -في معرض استعراض الوجوه الّتي يمكن أن يفسَّر بها إتمام عثمان ﵁ بمنى، وذكر هناك هذه الرِّواية وقال: \"فهو مرسل، وفيه نظر، لأن الإقامة بمكة على المهاجرين حرام … وصح عن عثمان أنه كان لا يودع النِّساء إِلَّا على ظهر راحلته … \".\nورجّح الحافظ أن سبب إتمامه \"أنه كان يرى القصر مختصًّا بمن كان شاخصًا سائرًا، وأمّا من أقام في مكان أثناء سفره فله حكم المقيم، فيتم\" وذكر رواية تعزّز موقفه هذا، وهو وجيه.\n(^١٢) من فوائد الاستخراج:\n١ - روى أبو عوانة من طريق الفريابي والوليد بن مزيد عن الأوزاعي وكلاهما أقوى من الوليد بن مسلم -الراوي عن الأوزاعي عند الإمام مسلم-.\n٢ - عنعن الوليد بن مسلم عند مسلم عن الأوزاعي، وهو كثير التدليس، بينما صرح الوليد بن مزيد والفريابي عن الأوزاعي عند المصنِّف مع أنهما لم يوصفا بالتدليس.","vol":"6","page":331},{"text":"٢٣٩٩ - حدّثنا أبو قِلابة (^١)، قال: أبنا بِشْر بن عمر، ح\nوحدثنا الصغاني، قال: ثنا سليمان بن حرْب، قالا: ثنا شعبة (^٢)، عن\n⦗٣٣٤⦘ قتادة، قال: سمعت موسى بن سلمة، قال: \"سألت ابن عباس، قال: فقلت له: إنِّي مقيم ههنا -يعني: بمكة- فكيف أصلّي؟ قال: ركعتين، سنة أبي القاسم ﷺ\".\n_________\n(^١) هو: عبد الملك بن محمّد الرقاشي، وبشر بن عمر هو: الزهراني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى وابن بشار، قالا: حدّثنا محمّد بن جعفر، عنه، به، بنحوه. وفيه: \"إذا لم أصَلِّ مع الإمام\" من قول السائل.\nكتاب صلاة المسافرين، باب صلاة المسافرين وقصرها، (١/ ٤٧٩)، برقم (٦٨٨).","vol":"6","page":333},{"text":"٢٤٠٠ - حدثني صالح بن محمّد الرازي (^١)، قال: ثنا سريج بن يونس، قال: ثنا محمّد بن عبد الرّحمن الطّفاوي (^٢)، عن أيوب السَّخْتِيَاني (^٣)، عن\n⦗٣٣٥⦘ قتادة (^٤)، بإسناده، مثل معناه.\n_________\n(^١) هو: صالح بن محمّد بن عبد الله بن عبد الرّحمن الرازي، أبو الفضل، سكن بغداد.\n(^٢) أبو المنذر البصري، (١٨٧ هـ) (خ د ت س). وثقه ابن المديني، وتبعه الذهبي، وذكره ابن حبّان في الثقات، وقال: \"وكان يغلو في التشيع\". وقال أبو حاتم: \"ليس به بأس، صدوق صالح، إِلَّا أنه يهم أحيانًا\". وبنحوه قال أبو زرعة -على ما نقله عنه ابنُ أبي حاتم في العلل-. وقال ابن معين وأبو داود: \"لا بأس به\" وكذلك ابن عدي. وسئل الدارقطني عنه فقال: \"قد احتج به البخاريّ\". وقال أبو زرعة مرّة: \"منكر الحديث\" وضعفه أبو حاتم مرّة. وقال الحافظ: \"صدوق يهم\"، وهو كما قال، وأمّا قول أبي زرعة \"منكر الحديث\" فيتعارض مع أقوال غيره ومنهم المتشددون كأبي حاتم، وإضافة إلى تعارض قوله هذا بما نُقل عنه نفسه في \"علل ابن أبي حاتم\" كما سبق.\nانظر: تاريخ الدوري (٢/ ٥٢٧)، الجرح (٧/ ٣٢٤) الكامل (٦١٩٥)، ثقات ابن حبّان (٧/ ٤٤٢)، سؤالات الحاكم (٤٧١) (ص ٢٧٠)، تاريخ بغداد (٢/ ٣٠٨ - ٣٠٩)، تهذيب الكمال (٢٥/ ٦٥٢ - ٦٥٥)، الميزان (٢/ ٦١٨) تهذيب التهذيب (٩/ ٢٧٥)، التقريب (ص ٤٩٣). و\"الطفاوي\" -بضم الطاء المهملة، وفتح الفاء- نسبة إلى \"طُفاوة بنت جرم بن ريان أم ثعلبة وعامر ومعاوية من زوجها أعصر بن سعد بن قيس عيلان\".\nانظر: الأنساب (٤/ ٦٨)، اللباب (٢/ ٢٨٣)، الأعلام (٣/ ٢٢٧).\n(^٣) السَّختياني -بفتح السين المهملة، وسكون الخاء المعجمة، وكسر التاء المثناة من =\n⦗٣٣٥⦘ = فوقها -نسبة إلى عمل \"السختيان\" وبيعها، وهي الجلود الضأنية ليست بأدم.\nانظر: الأنساب (٣/ ٢٣٢)، اللباب (٢/ ١٠٨).\n(^٤) هنا موضع الالتقاء.","vol":"6","page":334},{"text":"٢٤٠١ - حدّثنا أبو علي الزَّعْفَراني (^١)، قال: ثنا عَبِيدة بن حُمَيْد، ح\nوحدثنا الصغاني، قال: ثنا شجاع بن الوليد، قالا: ثنا الأعمش (^٢)، عن إبراهيم (^٣)، عن عبد الرّحمن بن يزيد (^٤)، قال: قال عبد الله بن مسعود: \"صلّيت مع رسول الله ﷺ ركعتين -يعني: بمنى أو بمكة- ومع أبي بكر (^٥) ركعتين، ومع عمر ركعتين، حتّى تَفَرَّقَتْ بكم الطرق أو السُّبُلُ فليت حظي من (^٦) ذلك ركعتان (^٧) متقبلتان\".\n⦗٣٣٦⦘ هذا (^٨) لفظ عبيدة، وحديث شجاع قال: \"صَلَّيْتُ مع النّبيّ ﷺ بمنى ركعتين\". وذكر مثله (^٩).\nورواه (^١٠) أبو معاوية فقال: \"صلّى بمنى\"، ولم يقل: \"صلّى (^١١) بنا\".\n_________\n(^١) هو: الحسن بن محمّد بن الصبّاح البغدادي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، حدّثنا عبد الواحد عنه، به، بنحوه، وفيه قصة، وليس فيه قوله: \"حتّى تفرقت بكم الطرق -أو السبل-\" وزيادته من فوائد الاستخراج. كتاب صلاة المسافرين، باب قصر الصّلاة بمنى، (١/ ٤٨٣)، برقم (٦٩٥).\n(^٣) هو النخعي: إبراهيم بن يزيد بن قيس، كما صرح بذلك الحافظ في \"الفتح\" (٢/ ٦٥٧).\n(^٤) هو النخعي.\n(^٥) \"بكر\" ساقط من (م).\n(^٦) كلمة \"من\" هنا للبدلية، مثل قوله تعالى: ﴿أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ﴾.\nفتح الباري (٢/ ٦٥٧).\n(^٧) (ك ٢/ ٥١٣).\n(^٨) في (ل) و(م): \"وهذا\".\n(^٩) وسياق مسلم موافق للفظ شجاع، وكذلك البخاريّ.\nوأخرجه البخاريّ (١٠٨٤) في \"قصر الصّلاة\" باب: الصّلاة بمنى، (٢/ ٦٥٦، مع الفتح) عن قتيبة، بإسناده، و(١٦٥٧) في \"الحجِّ\" باب: الصّلاة بمنى، (٣/ ٥٩٥، مع الفتح)، عن قبيصة بن عقبة، عن الثّوريّ، عن الأعمش، به، وسياقه أقرب إلى سياق المصنِّف إِلَّا أنه ليس فيه ذكر مكّة ولا منى.\n(^١٠) أخرجه مسلم عن أبي بكر بن أبي شيبة وأبي كريب، كلاهما عنه، به، ولم يسق لفظه محيلًا متنه على حديث عبد الواحد قبله. الكتاب والباب المذكوران، (١/ ٤٨٣) برقم (٦٩٥/ …). وأخرجه أبو داود (١٩٦٠) في باب الصّلاة بمنى من كتاب \"الحجِّ\" مقرونًا بحفص بن غياث، وليس فيه تصريح بذكر منى.\n(^١١) في (ل) و(م): \"ولم يقل: بنا\".","vol":"6","page":335},{"text":"<span data-type='title' id=toc-396>[باب] (^١) ذكرِ الخَبرِ المبَيّنِ أن النّبيّ ﷺ صلى في السفر وفي الأمن والسعة ركعتين، وأنَّه صلى ركعتي التطَوُّع قبل الفجر</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":337},{"text":"٢٤٠٢ - حدّثنا يوسف بن مسَلَّم (^١)، قال: ثنا حَجَّاج (^٢)، [ح (^٣)] وثنا يونس بن حبيب، قال: ثنا أبو داود (^٤)، ح\nوحدثنا أبو قِلابة (^٥)، قال: ثنا بِشْر بن عمر، قالوا: ثنا شعبة، عن أبي إسحاق (^٦)، قال: سمعت حارثةَ بن وهب الخزاعي (^٧) يقول: \"صلّى بنا\n⦗٣٣٨⦘ رسول الله ﷺ أكثَرَ ما كُنَّا وآمَنَه بمنى ركعتين\" (^٨).\nيقولون (^٩): حارثة بن وهب أخو ابن عمر (^١٠) لأمه.\n_________\n(^١) في المطبوع \"سلم\" وهو خطأ، و\"يوسف\" هو المصيصي.\n(^٢) هو ابن محمّد الأعور المصيصي.\n(^٣) علامة التحويل مستدركة من (ل).\n(^٤) هو الطيالسي، والحديث في مسنده (١٢٤٠) (ص ١٧٤).\n(^٥) هو: عبد الملك بن محمّد الرقاشي.\n(^٦) هو: عمرو بن عبد الله السبيعي، وهو الملتقى هنا، رواه مسلم عن يحيى ابن يحيى، وقتيبة، عن أبي الأحوص؛ وعن أحمد بن عبد الله بن يونس، حدّثنا زهير، كلاهما عن أبي إسحاق، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٠١)، (١/ ٤٨٣ - ٤٨٤)، برقم (٦٩٦/ ٢٠ - ٢١).\n(^٧) صحابي نزل الكوفة، وكان عمر ﷺ زوجَ أمِّه، فهو -كما قال المصنِّف في آخر الحديث- أخو عبيد الله بن عمر بن الخطّاب لأمه. ع.\nو\"الحزاعي\" -بضم الخاء، وفتح الزاي- نسبة إلى \"خزاعة\" واسمه: كعب بن عمرو بن ربيعة -قبيلة من الأزد-. انظر: الاستيعاب (٤٦٠)، (١/ ٣٧٠)، أسد الغابة =\n⦗٣٣٨⦘ = (١٠٠٥)، (١/ ٦٥٧)، تهذيب الكمال (٥/ ٣١٨)، الإصابة (١٥٣٨) (١/ ٧٠٨)، الأنساب (٢/ ٣٥٨)، اللباب (١/ ٤٣٩).\n(^٨) وأخرجه البخاريّ (١٠٨٣) في: تقصير الصّلاة\" باب: الصّلاة بمنىً، (٢/ ٦٥٥، مع الفتح) عن أبي الوليد؛ و(١٦٥٦) في \"الحجِّ\" الباب نفسه، (٣/ ٥٩٥، مع الفتح) عن آدم، كلاهما عن شعبة، به.\n(^٩) ممّن قاله الإمام مسلم في صحيحه (١/ ٤٨٤) بعد (ح/ ٦٩٦/ ٢١)، وراجع المصادر السابقة في ترجمته.\n(^١٠) في الأصل و(م، ل): \"ابن عمير\" وهو مصحف، والمثبت من (ط) وهو الصّحيح كما في المصادر السابقة، و\"ابن عمر\" هو: عبيد الله بن عمر -كما سبق -.","vol":"6","page":337},{"text":"٢٤٠٣ - حدّثنا الصغاني، قال: ثنا عفان، قال: نَنا شعبة (^١)، قال: حدثني أبو إسحاق، بمثله (^٢).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) في الأصل و(ط) هنا \"ح\" -علامة التحويل-، ولا توجد في (ل) وهو الأنسب، ولم أثبتها.","vol":"6","page":338},{"text":"٢٤٠٤ - حدّثنا [أبو العباس] الغَزِّي (^١)، قال: ثنا الفِرْيَابِي، قال: ثنا سفيان، عن أبي إسحاق (^٢)، عن حارثة بن وهب الخزاعي قال: \"صَلَّيْتُ مع\n⦗٣٣٩⦘ رسول الله ﷺ بمنى (^٣) ركعتين في حجة الوداع أكثَرَ ما كان النَّاس وآمَنَه\".\n_________\n(^١) في (ل) و(م): أبو العباس الغزي، وهو عبد الله بن محمّد الأزدي.\nوالفريابي هو: محمّد بن يوسف، وسفيان هو الثّوريّ.\n(^٢) هنا موضع الالتقاء.\n(^٣) سقط لفظ \"بمنى\" من (م) فقط.","vol":"6","page":338},{"text":"٢٤٠٥ - حدّثنا الصغاني، قال: ثنا يحيى بن أبي بُكَيْر وأبو النضر (^١)، قالا: ثنا سليمان بن المغيرة (^٢)، ح\nوثنا جعفر بن محمّد (^٣)، قال: ثنا عاصم بن علي (^٤)، قال: ثنا سليمان بن المغيرة، عن ثابت، عن عبد الله بن رباح، عن أبي قتادة، قال -في حديث (^٥) طويل-: \"مال عن الطريق (^٦) فوضع رأسه، فكان أوَّلَ من استيقظ رسولُ الله ﷺ والشمسُ في ظهره، ثمّ قال: \"ارْكَبُوا\"؛ فركِبْنَا، فَسِرْنا حتّى إذا ارتفعت الشمسُ فتوضأ، ثمّ أذَّن بلالٌ بالصلاة، فصلّى رسول الله ﷺ ركعتين قبل الفجر، ثمّ صلّى الفجر كما كان يصلّي كلَّ يوم\".\n_________\n(^١) هو: هاشم بن القاسم.\n(^٢) هنا موضع الالتقاء، راجع (ح / ٢١٤٤) حيث ساقه المصنِّف من طريق الصغاني، وبه - بكامل هذه القصة.\n(^٣) هو: الصائغ البغدادي.\n(^٤) ابن عاصم الواسطي.\n(^٥) في (ل) و(م): \"في حديثه الطويل\" وقد سبق برقم (٢١٤٤).\n(^٦) في (ل) و(م) هنا: \"يعني: النبي ﷺ\".","vol":"6","page":339},{"text":"<span data-type='title' id=toc-397>[باب] (^١) بيانِ إباحةِ الوتر في السَّفر على الراحلة حيثما تَوَجَّهَتْ به (^٢)، وأنَّ النّبيّ ﷺ كان يصلي النافلة على البعير في السفر، يُومئُ إيماءً (^٣) السُّجُود أخفَضَ من الركوع</span>\n_________\n(^١) من (ل) و(م).\n(^٢) \"به\" لا توجد في (ل) و(م).\n(^٣) كلمة \"إيماء\" مضافة إلى \"السجود\"، ويحتمل أن تكون \"السجود أخفض من الركوع\" جملة مستقلة، و\"إيماءً\" -بالتنوين- مفعول مطلق للفعل \"يُومِئ\" وكلاهما واردان.","vol":"6","page":340},{"text":"٢٤٠٦ - حدّثنا يونسُ بن عبد الأعلى، قال: أبنا ابنُ وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن سالم، عن أبيه قال: \"كان رسول الله ﷺ يُصلّي على الراحلة قِبَلَ أي وجهٍ تَوَجَّه ويوتر عليها، غير أنه لا يصلّى عليها المكتوبة\" (^٢).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى، أخبرنا ابن وهب، به، بنحوه.\nكتاب صلاة المسافرين، باب جواز صلاة النافلة على الدابة في السَّفر حيث توجهت، (١/ ٤٨٧) برقم (٧٠٠/ ٣٩).\n(^٢) أخرجه البخاريّ (١٠٩٨) في \"تقصير الصّلاة\" بابُ: ينزل للمكتوبة، (٢/ ٦٦٩، مع الفتح) تعليقًا بقوله: وقال اللَّيث، به، بنحوه.","vol":"6","page":340},{"text":"٢٤٠٧ - (^١) حدّثنا أبو زُرْعة (^٢) (^٣) الرازي، قال: ثنا عبد الرّحمن بن\n⦗٣٤١⦘ إبراهيم الدمشقي (^٤)، قال: ثنا عبد الله بن وهب (^٥)، قال: أبنا يونس، عن ابن شهاب، عن سالم، عن أبيه قال: \"كان رسول الله ﷺ يصلّي بالليل على راحلته في السَّفر شرقًا وغربًا، يومِئُ إيماءً، ويوتر عليها، وكان لا يصلّي عليها المكتوبة\".\n_________\n(^١) في (ل) و(م) وقع هذا الحديث بعد (ح / ٢٤٠٨) وما هنا أنسب.\n(^٢) هو: الإمام عبيد الله بن عبد الكريم.\n(^٣) (ك ١/ ٥١٤).\n(^٤) هو المعروف بـ (دحيم).\n(^٥) هنا موضع الالتقاء.","vol":"6","page":340},{"text":"٢٤٠٨ - حدّثنا أبو حَصِين (^١) محمّد بن الحسين الذارع [الكوفي] (^٢)، قال: ثنا عبد الرّحمن بن يونس (^٣) السَّرَّاج، قال: ثنا عبد الله بن الحارث (^٤)،\n⦗٣٤٢⦘ قال: أبنا يونس بن يزيد (^٥)، عن الزّهريّ، عن سالم، عن أبيه، \"أن النَّبي ﷺ أوتر على راحلته\".\n_________\n(^١) \"حَصين\" -بفتح الحاء وكسر الصاد-، وهو: محمّد بن الحسين بن حبيب الوادعي القاضي الكوفي. (٢٩٦ هـ). وثقه الدارقطني، وإبراهيم بن إسحاق، أبو إسحاق.\nوقال الخطيب: \"كان فهمًا، صنف المسند\". وقال الذهبي: \"المحدث، الحافظ، الإمام، القاضي … \".\nو\"الذارع\" -بفتح الذال المشددة المنقوطة - نسبة إلى الذرع للثياب والأرض. انظر: الأسامي والكنى (١٧٧٤) (٤/ ٩٦)، تاريخ الخطيب (٢/ ٢٢٩)، المنتظم (٦/ ٨٨)، الوافي بالوفيات (٢/ ٣٧٢)، الأنساب (٣/ ٥)، اللباب (١/ ٥٢٨)، السير (١٣/ ٥٦٩).\n(^٢) من (ل) و(م) وهو كذلك كما سبق.\n(^٣) ابن محمّد الرقي، أبو محمّد السراج. \"لا بأس به\" (٢٤٦ هـ) أو بعدها. تهذيب الكمال (١٨/ ٢٥ - ٢٧) -ذكر فيه تمييزًا-، التقريب (ص ٣٥٣).\nو\"السرَّاج\" -بفتح السين وتشديد الراء- نسبة إلى \"عمل السَّرْج\" وهو الّذي يوضع على الفرس. الأنساب (٣/ ٢٤١)، اللباب (٢/ ١١١)، توضيح المشتبه (٥/ ٧٠).\n(^٤) ابن عبد الملك المخزومي، أبو محمّد المكي، \"ثقة، من الثامنة\"، (م ٤). تهذيب الكمال =\n⦗٣٤٢⦘ = (١٤/ ٣٩٤ - ٣٩٥)، التقريب (ص ٢٩٩).\n(^٥) هنا موضع الالتقاء، و\"يونس\" ساقط من المطبوع.","vol":"6","page":341},{"text":"٢٤٠٩ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكًا (^١) حدثه عن أبي بكر (^٢) بن عمر بن عبد الرّحمن بن عبد الله بن عمر بن الخطّاب، عن سعيد بن يَسار (^٣) أنه قال: كنتُ أَسيْرُ مع عبد الله بن عمر -بطريق مكّة- قال سعيد بن يَسار (^٤): فلما خشيتُ الصُّبح نزلت فأوترت، ثمّ أدركته، فقال لي عبد الله بن عمر: \"أين كنت\"؟ فقلت له: خشيتُ الفجرَ، فنزلتُ، فأوترتُ، قال (^٥) ابن عمر:\n⦗٣٤٣⦘ \"أليس لك في رسول الله ﷺ أسوةٌ حسنةٌ\"؟ فقلت: بلى (^٦) والله، قال: \"فإن رسول الله ﷺ كان يوتر على البعير\" (^٧).\n_________\n(^١) في الأصل و(ل) و(م) بدون النصب، والتصحيح من (ط) فقط، و\"مالك\" هو موضع الالتقاء هنا، رواه مسلم عن يحيى بن يحيى عنه، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٧)، برقم (٧٠٠/ ٣٦).\n(^٢) القرشي العدوي المدني، \"ثقة، من كبار السابعة\"، روى له الجماعة سوى أبي داود هذا الحديث فقط، ولا يُعرف إِلَّا بالكنية. تهذيب الكمال (٣٣/ ١٢٦ - ١٢٩)، التقريب (ص ٦٢٤).\n(^٣) هو أبو الحُباب.\n(^٤) \"بن يسار\" لم يرد في (ل) و(م).\n(^٥) في (ل) و(م): \"فقال\" وهو موافق لما في \"الموطَّأ\" -رواية يحيى-، وصحيح مسلم والبخاري.\n(^٦) في (م): \"بل\" وهو مصحف.\n(^٧) الحديث في موطَّأ مالك -رواية يحيى- (١/ ١٢٤)، وأخرجه البخاريّ (٩٩٩) في \"الوتر\" باب الوتر على الدابة، (٢/ ٥٦٦، مع الفتح) عن إسماعيل (ابن أبي أويس)، عن مالك، به، بمثله.","vol":"6","page":342},{"text":"٢٤١٠ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، قال: أخبرني مالك (^١) ويحيى بن عبد الله بن سالم (^٢)، عن عمرو بن يحيى (^٣)، عن سعيد بن يَسار -أبي الحُبَاب (^٤) -، عن ابن عمر، أنه (^٥) قال: \"رأيتُ النّبيّ ﷺ يصلّي على حمار وهو متوجِّهٌ إلى خيبر\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك -وحده- به بنحوه بلفظ \"موجِّه\". الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٧)، برقم (٧٠٠/ ٣٥).\n(^٢) المدني.\n(^٣) هو ابن عُمارة المازني.\n(^٤) بضم الحاء - إكمال ابن ماكولا (٢/ ١٤٠، ١٤٢).\n(^٥) \"أنه\" لا يوجد في (ل) و(م).","vol":"6","page":343},{"text":"٢٤١١ - حدّثنا أبو المثنى (^١)، قال: ثنا القعنبي، قال: ثنا عبد العزيز بن محمّد (^٢)، ح\n⦗٣٤٤⦘ وحدثنا إبراهيم بن الوليد الجَشَّاش (^٣)، قال: ثنا مُسْلِم بن إبراهيم (^٤)، قال: ثنا وُهَيْب، كلاهما عن عمرو بن يحيى (^٥)، بإسناده مثله.\n_________\n(^١) هو: معاذ بن المثنى بن معاذ بن معاذ، أبو المثنى العَنْبَري.\n(^٢) هو الدراوردي.\n(^٣) ابن أيوب، أبو إسحاق. و\"الجشَّاش\" -بفتح الجيم، والشين المعجمة المشددة، وبعد الألف معجمة أخرى- لم أجد من عرَّف هذه النسبة.\n(^٤) هو: الأزدي الفراهيدي.\n(^٥) هنا موضع الالتقاء.","vol":"6","page":343},{"text":"٢٤١٢ - أخبرنا يونس [بن عبد الأعلى] (^١)، قال: أبنا ابن وهب، أن مالكًا (^٢) حَدَّثه عن عبد الله بن دينار، عن ابن عمر، أنه قال: \"كان رسول (^٣) الله ﷺ يصلّي على راحلته في السَّفر حيث ما توجَّهتْ به\".\nقال عبد الله بن دينار: كان ابن عمر يفعل ذلك (^٤).\n_________\n(^١) من (ل) و(م).\n(^٢) في الأصول بدون النصب، والمثبت من بقية النسخ، و\"مالك\" موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، به، بمثله بدون قوله: \"في السَّفر\". الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٧) برقم (٧٠٠/ ٣٧).\n(^٣) في (ل) و(م): \"كان النبي ﷺ\" وفي الموطَّأ وصحيح مسلم كالمثبت.\n(^٤) الحديث في موطَّأ مالك -رواية يحيى- (١/ ١٥١).\nمن فوائد الاستخراج:\nزيادة قوله \"في السَّفر\" في المتن، وهو موجود في الموطَّأ أيضًا.","vol":"6","page":344},{"text":"٢٤١٣ - حدّثنا يزيد بن سِنَان [البصري] (^١)، قال: ثنا حماد بن\n⦗٣٤٥⦘ مَسْعَدة، عن عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، \"أنَّ النّبيّ ﷺ كان يصلّي على راحلته تطوعًا حيث ما (^٣) تَوجَّهَتْ به\".\n_________\n(^١) من (ل) و(م) وهو بصري نزل مصر.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمّد بن عبد الله بن نمير، حدّثنا أبي، حدّثنا عبيد الله، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٦) برقم (٧٠٠).\n(^٣) \"ما\" لا توجد في (ل) وهي موجودة في صحيح مسلم.","vol":"6","page":344},{"text":"٢٤١٤ - حدّثنا أبو أُمَيَّة الطرسوسي (^١)، قال: ثنا أبو بكر (^٢) بن أبي شيبة (^٣)، قال: ثنا أبو خالد الأحمر (^٤)، عن عبيد الله بن عمر (^٥)، عن نافع، عن ابن عمر \"أن النّبيّ ﷺ كان * يصلّي على راحلته حيثما توجَّهَتْ به\".\n_________\n(^١) \"الطرسوسي\" لم يرد في (ل) و(م) وهو محمّد بن إبراهيم الطرسوسي.\n(^٢) (ك ١/ ٥١٥).\n(^٣) هنا موضع الالتقاء، رواه مسلم عنه، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٦) برقم (٧٠٠/ ٣٢).\n(^٤) هو: سليمان بن حيان الأزدي.\n(^٥) \"ابن عمر\" لم يرد في (ل) و(م).","vol":"6","page":345},{"text":"٢٤١٥ - حدّثنا الصغاني، قال: ثنا معاوية بن عمرو، قال: حدّثنا زائدة عن عبيد الله (^١) -بإسناده-: \"كان النّبيّ ﷺ * (^٢) يومئ أينما توجه على راحلته، وكان ابن عمر يفعل ذلك\".\n⦗٣٤٦⦘ رواه ابن نمير مثل ما روى أبو خالد الأحمر (^٣) (^٤).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) ما بين النجمين مكرر في (م).\n(^٣) \"الأحمر\" لم يرد في (ل) و(م).\n(^٤) أخرجه مسلم راجع (ح /٧٠٠/ ٣١)، (١/ ٤٨٦)، وأخرجه -أيضًا- أحمد في المسند (٦٢٨٧) (٢/ ١٤٢) عنه، به.","vol":"6","page":345},{"text":"٢٤١٦ - حدّثنا أبو سعيد البصري (^١)، قال: ثنا يحيى بن سعيد القطان (^٢)، قال: ثنا عبد الملك بن أبي سليمان، قال: ثنا سعيد بن جُبَيْر، عن ابن عمر قال: \"كان رسول الله ﷺ يصلّي وهو مُقْبِلٌ من مكّة إلى المدينة على راحلته حيث ما توجَّهَتْ به\". قال: وفيه نزلت هذه الآية ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ (^٣) \".\n_________\n(^١) هو: عبد الرّحمن بن محمّد بن منصور الحارثي المعروف بـ (قربزان).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن عمر القواريري عنه، به، بنحوه.\nالكتاب والباب المذكوران في (ح/ ٢٤٠٦)، (١/ ٤٨٦) برقم: (٧٠٠/ ٣٣).\n(^٣) سورة \"البقرة\": ١١٥.","vol":"6","page":346},{"text":"٢٤١٧ - أخبرني العباس بن الوليد (^١)، قال: أخبرني أبي، قال: ثنا عمر بن محمّد (^٢)، عن نافع (^٣)، عن ابن عمر، \"أنه كان يصلّي على راحلته حيث توجهت به في السَّفر، ويخبرهم أن رسول الله ﷺ كان يصنع ذلك\" (^٤).\n_________\n(^١) ابن مَزْيَد العذري، وأبوه هو: الوليد بن مزْيَد.\n(^٢) ابن زيد بن عبد الله بن عمر.\n(^٣) هنا موضع الالتقاء.\n(^٤) وأخرجه البخاريّ (١٠٩٥) في \"تقصر الصّلاة\" باب صلاة التطوع على الدواب =\n⦗٣٤٧⦘ = وحيثما توجهت به (٢/ ٦٦٨) من طريق موسى بن عقبة، عن نافع، به، بنحوه.","vol":"6","page":346},{"text":"٢٤١٨ - حدّثنا [عليُّ بن عثمان] (^١) النُّفَيْلي، قال: ثنا بَكْرُ بن خَلَف، قال: ثنا عبد الأعلى بن عبد الأعلى، ح\nوحدثنا حَمْدانُ بن علي (^٢)، قال: ثنا عيَّاشُ بن الوليد (^٣)، قال: ثنا عبد الأعلى، ح\nوحدثنا الصغاني، قال: ثنا يحيى بن مَعِيْنٍ، قال: ثنا عبد الأعلى، عن معمر، عن الزّهريّ (^٤)، عن عبد الله بن عامر بن ربيعة، عن أبيه \"أنه رأى رسول الله ﷺ يصلّي على راحلته حيث توجهت به\" (^٥).\n_________\n(^١) ما بين المعقوفتين لم يرد في الأصل، استدركته من (ل) و(م).\nو\"علي بن عثمان\" بن محمّد النَّفْيلي، و\"النَّفْيلي\"، بضم النون.\n(^٢) هو: محمّد بن علي بن عبد الله البغدادي، أبو جعفر الورَّاق.\n(^٣) هو الرَّقام، أبو الوليد البصري.\nو\"عياش\" -بياء معجمة باثنتين من تحتها، آخره شين معجمة-. \"ثقة\" (٢٢٦ هـ)، (خ د س). الإكمال لابن ماكولا (٦/ ٦٤)، تهذيب الكمال (٢٢/ ٥٦٢ - ٥٦٤)، التقريب (ص ٤٣٧)، توضيح المشتبه (٦/ ٨٣، ٨٧).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن عمرو بن سوَّار وحرملة، قالا: أخبرنا ابن وهب، أخبرني يونس، عن ابن شهاب، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٨)، برقم (٧٠١).\n(^٥) وأخرجه البخاريّ (١٠٩٣) في \"تقصير الصّلاة\" باب صلاة التطوع على الدواب … (٢/ ٦٦٧، مع الفتح) عن ابن المديني، عن عبد الأعلى، به؛ و(١٠٩٧) فيه، باب: =\n⦗٣٤٨⦘ = ينزل للمكتوبة، (٢/ ٦٦٩، مع الفتح) عن يحيى بن بُكير، عن اللَّيث، عن عُقَيْل، عن ابن شهاب، به، بنحوه.","vol":"6","page":347},{"text":"٢٤١٩ - حدّثنا ابنُ مُهِلّ (^١)، قال: ثنا عبد الرزّاق (^٢)، قال: أبنا معمر، عن الزّهريّ (^٣) -بإسناده- قال: \"رأيت النبي ﷺ يصلى النوافل على بعيره حيث توجَّهتْ به\".\n_________\n(^١) هو: محمّد بن عبد الأعلى بن المهِلّ الصنعاني. وما في نسخة \"إتحاف المهرة\" (٦/ ٣٩١): \"ابن مهدي\" وترجيح محقِّقِه ذلك فخطأ ظاهر؛ لأن المصنفَ لم يدرك ابنَ مهدي ولا أكثر تلاميذه، فكيف يروي عنه؟! علمًا بأن ابنَ مهدي قد توفي قبل ولادة المصنِّف بأكثر من ٣٠ سنة.\n(^٢) والحديث في مصنفه (٤٥١٧) (٢/ ٥٧٥) بنحوه.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":348},{"text":"٢٤٢٠ - حدّثنا أبو بكر بن إسحاق الصغاني، قال: ثنا يزيد بن هارون، قال: ثنا همام (^١)، عن أنس بن سيرين، قال: تلقَّيْنَا أنس بن مالكٍ حيث قدم (^٢) الشامَ،\n⦗٣٤٩⦘ فلقيناه (^٣) بعَيْنِ التَّمر (^٤) وهو يصلّي على راحلته لغير القبلة، فقلنا له: إنَّكَ تصلّي إلى غير القبلة، فقال: \"لولا أني رأيت رسول الله ﷺ يفعل ذلك ما فعلتُ\" (^٥).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن محمّد بن حاتم، حدّثنا عفان بن مسلم، حدّثنا همام، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٠٦)، (١/ ٤٨٨)، برقم (٧٠٢).\n(^٢) ولفظ البخاريّ -من رواية همام نفسه- (١١٠٠): \"حين قدم من الشّام\".\nقال النووي تعليقًا على رواية مسلم -وهي بمثل رواية المصنِّف-: \"هكذا هو في جميع نسخ مسلم، وكذا نقله القاضي عياض عن جميع الروايات لصحيح مسلم، قال: وقيل: إنّه وهم، وصوابه: قدم من الشّام، كما جاء في صحيح البخاريّ؛ لأنهم خرجوا من البصرة للقائه حين قدم من الشّام. =\n⦗٣٤٩⦘ = قلت [القائل هو النووي]: ورواية مسلم صحيحة، ومعناها: تلقيناه في رجوعه حين قدم الشّام، وإنّما حذف ذكر رجوعه للعلّم به، والله أعلم\". وراجع الفتح (٢/ ٦٧١).\nقلت: ورواية -يزيد بن هارون فيما رواه عنه أحمد في مسنده (٣/ ٢٠٤) بنحو سياق البخاريّ.\n(^٣) كذا في الأصل و(ل) و(م) وصحيح البخاريّ ومسند أحمد، وفي (ط): \"فتلقيناه\" وكذلك في صحيح مسلم، والكل بمعنى.\n(^٤) بلدة قريبة من \"الأنبار\" غربي الكوفة، فتحها المسلمون في آخر خلافة أبي بكر على يد خالد بن الوليد -رضي الله تعالى عنهما- سنة ١٢ هـ. انظر: معجم البلدان (٤/ ١٩٩).\n(^٥) وأخرجه البخاريّ -كما سبق- في \"تقصير الصّلاة\" (١١٠٠)، باب صلاة التطوع على الحمار، (٢/ ٦٧١، مع الفتح) عن أحمد بن سعيد، عن حبَّان، عن همام، به، بنحوه.","vol":"6","page":348},{"text":"٢٤٢١ - حدّثنا أبو عمر الإمام (^١) -إمام مسجد حَرَّان (^٢) (^٣) - قال: ثنا مَخْلَد بن يزيد، قال: ثنا سفيان (^٤)، عن أبي الزبير (^٥)، عن جابر،\n⦗٣٥٠⦘ قال: \"بعثني رسول الله ﷺ إلى حاجة، فجئتُ وهو يصلّي على راحلته نحو الشرق، وهو يُومِئ إيماءً، السُّجودُ أخفَض من الركوع، فسلَّمتُ عليه، فلم يردَّ، فلما انصرف قال: \"إنِّي كنتُ أصلّي، فما فعلتَ في حاجة كذا وكذا؟ \".\n_________\n(^١) \"الإمام\" لم يرد في (ل) و(م) وهو مستدرك على الحاشية في (ل).\nو\"أبو عمر الإمام\" هو: عبد الحميد بن محمّد بن المُستَام.\n(^٢) مدينة قديمة في بلاد ما بين النهرين (العراق).\n(^٣) (ك ١/ ٥١٦).\n(^٤) هو الثّوريّ.\n(^٥) هنا موضع الالتقاء، راجع (ح / ١٧٦٣، ١٧٦٤) حيث تقدّم الحديث هناك من =\n⦗٣٥٠⦘ = طريق وكيع والفريابي عن الثّوريّ.","vol":"6","page":349},{"text":"٢٤٢٢ - حدّثنا أبو داود السجستاني (^١)، قال: ثنا عثمان بن أبي شيبة، قال: ثنا وكيع (^٢)، عن سفيان -بإسناده مثله- إلى قوله: \"السجود أخفض من الركوع\".\n_________\n(^١) والحديث في سننه (١٢٢٧)، (٢/ ٢٢).\n(^٢) هنا موضع الالتقاء.","vol":"6","page":350},{"text":"<span data-type='title' id=toc-398>[باب] (^١) بيانِ التَّوقيْتِ في قصر الصلاة إذا خرج المسافر من بلده، والسفر الذي يجوز القَصْرُ (٢) فيه، وإباحة القصر (^٢) للمسافر إذا أقام ببلده (^٣) عشرًا</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في (ل) و(م): \"التقصير\".\n(^٣) في الأصل و(ط، س، ل) والمطبوع: \"ببلده\" والمثبت من (م) وهو الصّحيح؛ لأن المقيم ببلده لا يكون مسافرًا.","vol":"6","page":351},{"text":"٢٤٢٣ - حدّثنا عمار بن رَجَاء، قال: ثنا أبو داود (^١)، قال: ثنا شعبة (^٢)، عن يحيى بن يزيد الهُنَائي (^٣)، قال: سألت أنَسَ بن مالكٍ عن قصر الصّلاة؟ قال: \"كان رسول الله ﷺ إذا خرج مسيرة ثلاثة أميال (^٤)\n⦗٣٥٢⦘ أو ثلاثة فراسخ (^٥) -شعبةُ الشَّاكُّ- صلّى ركعتين\". وكذا رواه غندر (^٦).\n_________\n(^١) هو: الطيالسي، ولم أعثر على الحديث في مسنده المطبوع من رواية يونس بن حبيب في مسند أنس ﵁.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن بشار، كلاهما عن غندر، عنه، به، بمثله. كتاب صلاة المسافرين، باب صلاة المسافرين وقصرها، (١/ ٤٨١)، برقم (٦٩١).\n(^٣) أبو نصر [ويقال: أبو يزيد] البصري. \"مقبول، من الخامسة\"، (م د) [هذا الحديث فقط]. و\"الهنُائي\" -بضم الهاء، وفتح النون- نسبة إلى \"هناءة بن مالك بن فهم\".\nانظر: تهذيب الكمال (٣٢/ ٤٣ - ٤٤)، الأنساب (٥/ ٦٥٢)، اللباب (٣/ ٣٩٣)، التقريب (ص ٥٩٨).\n(^٤) اختلفوا في تحديد مسافة \"الميل\" والأكثر على أنه يقدَّر بأربعة آلاف ذراع، والذراع: =\n⦗٣٥٢⦘ = أربع وعشرون إصْبعًا، والإصبع: ست حبَّات شعير مصفوفة بطون بعضها إلى بعض.\nوهو الميل الهاشمي، وهو برِّي وبحري، فالبرِّي يقدّر الآن بما يُساوي (١٦٠٩) من الأمتار، والبحري بما يساوي (١٨٥٢) من الأمتار. انظر: معجم البلدان (١/ ٥٣)، مَشَارق الأنوار (١/ ٣٩١ - ٣٩٢)، القاموس المحيط (ص ١٣٦٩)، المعجم الوسيط (٢/ ٨٩٤).\n(^٥) جمع \"فَرْسخ\" ولا خلاف في أنه يقدَّر بثلاثة أميال، وقد اختُلف فيه بناءً على الاختلاف في تحديد الميل، والأكثر على ما أسلفتُ في تقدير الميل. انظر: معجم البلدان (١/ ٥٣)، المشارق (٢/ ١٥٣).\n(^٦) رواه مسلم (٦٩١) -كما سبق-، وأحمد (٣/ ١٢٩)، وأبو داود (١٢٠١) (٢/ ٨) بمثله.","vol":"6","page":351},{"text":"٢٤٢٤ - حدّثنا أبو داود الحراني (^١)، قال: ثنا أبو عتَّاب، ح\nوحدثنا يونس بن حبيب، قال: ثنا أبو داود (^٢)، ح\nوحدثنا الصغاني، قال: أبنا أبو النَّضْر (^٣)، قالوا: ثنا شعبة (^٤)، عن يزيد بن حُمَيْر (^٥)، قال:\n⦗٣٥٣⦘ سمعت حَبِيبَ بن عُبَيْدٍ (^٦) يحدث عن جُبَيْر بن نُفَيْر (^٧) الحضْرَمِي، عن ابن السِّمْط (^٨)، أنه سمع عمر بن الخطّاب يقول: \"صلّيت مع رسول الله ﷺ بذي الحليفة ركعتين\".\n⦗٣٥٤⦘ هذا لفظ أبي داود.\nوقال أبو النضر عن ابن السِّمْطِ -يعني: شُرَحْبِيلَ (^٩) -: \"أنه خرج مع عُمَرَ بن الخطاب إلى ذي الحُلَيْفة فصلّى ركعتين، فسأله عن ذلك، فقال: إنّما أصنَعُ كما رأيت رسول الله ﷺ يصنع\" (^١٠).\nوقال أبو عتاب في حديثه: \"خرجتُ مع شُرَحْبِيل بن السِّمْطِ إلى قرية على رأس سبعة (^١١) أو ثمانية عشر ميلًا من حمص (^١٢) يقال له (^١٣): \"دومين\" (^١٤) فصلّى ركعتين، فقلت له؟ فقال: رأيت عمر\"، ثمّ ذكر مثله.\n_________\n(^١) هو: سليمان بن سيف، و\"أبو عتَّاب\": سهل بن حماد الدلال.\n(^٢) هو: الطيالسي، والحديث في مسنده (ص ٨).\n(^٣) هو: هاشم بن القاسم البغدادي.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، ومحمد بن بشار، جميعًا عن ابن مهدي؛ وعن محمّد بن المثنى، عن غندر، كلاهما عن شعبة، واللفظ للأول، ولفظ أبي عتاب الآتي أقرب إلى لفظه. الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨١) برقم (٦٩٢/ ١٣، ١٤).\n(^٥) هو الرَّحَبي - بمهملة مفتوحة ثمّ موحدة- أبو عمر الحمصي، و\"خُمير\" بخاء معجمة =\n⦗٣٥٣⦘ = مضمومة، بعدها ميم مفتوحة خفيفة. وهو \"صدوق، من الخامسة\"، (بخ م ٤).\nتهذيب الكمال (٣٢/ ١١٦ - ١١٩)، إكمال ابن ماكولا (٣/ ٥١٩ - ٥٢٢)، الأنساب (٣/ ٤٩ - ٥٠)، التقريب (ص ٦٠٠).\n(^٦) هو الرَّجبَيُّ، أبو حفص الحمصي، \"ثقة، من الثّالثة\" (بخ م ٤). تهذيب الكمال (٥/ ٣٨٥ - ٣٨٦)، التقريب (ص ١٥١).\n(^٧) ابن مالك بن عامر الحمصي، \"ثقة فاضل\"، من الثّانية، مخضرم، ولأبيه صُحبة.\nو\"جُبير\" و\"نفير\" -بنون وفاء- مصغران.\nو(الحضرمي): -بفتح الحاء المهملة، وسكون الضاد المنقوطة- نسبة إلى (حضرموت) وهي من بلاد اليمن -من أقصاها- في شرقي عدن، بقرب البحر، وحولها رمال كثيرة تعرف بـ (الأحقاف). انظر: المؤتلف والمختلف للدارقطني (١/ ٤٦٣ - ٤٦٧ - جبير)، الأنساب (٢/ ٢٣٠)، معجم البلدان (٢/ ٣١١)، اللباب (١/ ٣٧٠)، تهذيب الكمال (٤/ ٥٠٩ - ٥١٢)، توضيح المشتبه (٢/ ١٨٠ - جبير)، (٩/ ١١٢ - نفير)، التقريب (ص ١٣٨).\n(^٨) بكسر السين المهملة، وسكون الميم.\nوهو: شُرَحْبيل بن السمط الكندي، الشامي، جزم بعضُهم بأن له وفادة، ثمّ شهد القادسية، وفتح حمص، وعمل عليها لمعاوية ﵁ ومات سنة ٤٠ هـ أو بعدها. (م ٤).\nانظر: أسد الغابة (٢٤١١)، الاستيعاب (١١٧٣) تهذيب الكمال (١٢/ ٤١٨ - ٤٢١)، الإصابة (٣٨٨٩) (٣/ ٣٦٦)، التقريب (ص ٢٦٥).\n(^٩) كذا في النسخ [بدون النصب]، ولعلّه جاز على نيّة الإضافة.\n(^١٠) وبنحوه سياق النضر بن شُميل عن شعبة فيما رواه النسائي في سننه (٣/ ١١٨) كتاب تقصير الصّلاة في السَّفر.\n(^١١) في المطبوع و(ل) و(م) هنا: \"سبعة عشر\" والمثبت أنسب.\n(^١٢) بلدة معروفة من بلاد الشّام، تقع في سورية بين دمشق وحلب. انظر: معجم البلدان (٢/ ٣٤٧)، المنجد (في الأعلام) (ص ٢٥٩ - ٢٦٠).\n(^١٣) كذا في النسخ، وهو خطأ، والصّحيح \"لها\" لأن المرجع \"قرية\".\n(^١٤) بفتح الدال، وسكون الواو بعدها، وكسر الميم، وقيل: بضم الدال، وكسر الميم، وقيل: بضم الدال، وفتح الميم. انظر: مشارق الأنوار (١/ ٢٦٥)، معجم البلدان (٢/ ٥٥٦).","vol":"6","page":352},{"text":"٢٤٢٥ - حدّثنا أبو قِلابة (^١)، قال: ثنا عبد الصمد بن عبد الوارث،\n⦗٣٥٥⦘ قال: ثنا شعبة (^٢)، عن يحيى بن أبي إسحاق (^٣)، عن أنس [بن مالك] (^٤)، قال: سافرنا مع (^٥) رسول الله ﷺ ما بين مكّة والمدينة، فكان يصلّي ركعتين ركعتين حتّى رجعنا، فقلت لأنس: كم أقمتم؟ قال: \"أقمنا عشرًا\" (^٦).\n_________\n(^١) هو: عبد الملك بن محمّد الرقاشي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن معاذ، حدّثنا أبي، حدّثنا شعبة، به، وأحال متنه على حديث هشيم قبله. الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨١)، برقم: (٦٩٣ / ب).\n(^٣) هو: الحضرمي مولاهم البصري النحوي.\n(^٤) من (ل) و(م).\n(^٥) (ك ١/ ٥١٧).\n(^٦) وأخرجه البخاريّ (١٠٨١) في \"تقصير الصّلاة\" باب ما جاء في التقصير، كم يقيم حتّى يُقصر؟ (٢/ ٦٥٣، مع الفتح)، عن أبي معمر، عن عبد الوارث؛ و(٤٢٩٧) في \"المغازي\" باب مقام النبي ﷺ بمكة زمن الفتح (٧/ ٦١٥، مع الفتح) عن أبي نعيم وقبيصة، عن الثّوريّ، كلاهما عن يحيى بن أبي إسحاق، به، وحديث الثّوريّ مختصر.","vol":"6","page":354},{"text":"٢٤٢٦ - حدّثنا عمار بن رَجَاء، قال: ثنا أبو داود (^١)، قال: ثنا شعبة (^٢)، بإسناده، مثله.\n_________\n(^١) هو الطيالسي، ولم أعثر على الحديث في مسند أنس من مسنده المطبوع برواية يونس بن حبيب.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":355},{"text":"٢٤٢٧ - (^١) حدّثنا أبو المثنى (^٢)، قال: ثنا محمّد بن المنهال، قال: ثنا\n⦗٣٥٦⦘ يزيد بن زُرَيْع، قال: ثنا يحيى بن أبي إسحاق (^٣)، عن أنس بن مالك، قال: \"خرجنا مع رسول الله ﷺ من المدينة إلى مكّة فصلّى ركعتين ركعتين حتّى رجعنا\". قلت: هل أقام بمكة؟ قال: \"نعم، عشرًا\".\n_________\n(^١) في (ل) و(م) هذا الحديث بعد (ح / ٢٤٢٨).\n(^٢) هو: معاذ بن المثنى بن معاذ العنبري.\n(^٣) هنا موضع الالتقاء، رواه مسلم -إضافة إلى طريق شعبة السابقة- عن يحيى بن يحيى التميمي، عن هشيم، وعن أبي غريب، عن ابن علية، كلاهما عن يحيى، به، واللفظ لهشيم. الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨١)، برقم: (٦٩٣).","vol":"6","page":355},{"text":"٢٤٢٨ - حدّثنا محمّد بن اللَّيث القزاز (^١) المروزي، قال: ثنا علي بن الحكم (^٢)، قال: ثنا أبو عوانة (^٣)، عن يحيى بن أبي إسحاق، بمثل حديثه.\n_________\n(^١) في (م): \"الغزاز\" وهو تصحيف.\n(^٢) هو: ابن ظبيان الأنصاري، أبو الحسن المروزي المؤذن. \"ثقة يُغرب\"، (٢٢٦ هـ وقيل: ٢٢٠ هـ) (خ س). تهذيب الكمال (٢٠/ ٤١٢ - ٤١٣)، التقريب (ص ٤٠٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن قتيبة، حدّثنا أبو عوانة، به، وأحال متنه على حديث هشيم قبله. الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨١)، برقم (٦٩٣ / …).","vol":"6","page":356},{"text":"٢٤٢٩ - حدّثنا ابن أبي رجاء (^١)، قال: ثنا وكيع، قال: ثنا سفيان (^٢)، عن محمّد بن المنكدر (^٣)، وإبراهيم بن ميسرة، عن أنس بن مالك\n⦗٣٥٧⦘ قال: \"صلّيت مع النَّبي ﷺ بالمدينة أربعًا، وبذي الحليفة ركعتين\" (^٤).\n_________\n(^١) هو: أحمد بن محمّد بن عبيد الله الطرسوسي.\n(^٢) هو: الثّوريّ.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن سعيد بن منصور، عن ابن عيينة، عنهما، به، بنحوه بذكر الصّلاة بأنها الظهر. الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨٠) برقم (٦٩٠/ ١١). =\n⦗٣٥٧⦘ = و\"إبراهيم بن ميسرة\" هو الطائفي، نزيل مكّة، \"ثبت حافظ\". (١٣٢ هـ) ع. تهذيب الكمال (٢/ ٢٢١ - ٢٢٣)، التقريب (ص ٩٤).\n(^٤) وأخرجه البخاريّ (١٠٨٩) في \"تقصير الصّلاة\" باب: يَقْصُرُ إذا خرج من موضعه (٢/ ٦٦٣، مع الفتح) عن أبي نعيم، عن الثّوريّ، به، بنحوه.","vol":"6","page":356},{"text":"٢٤٣٠ - حدثنا الدبريُّ (^١)، أبنا عبد الرزّاق (^٢)، عن الثّوريّ، عن إبراهيم بن ميسرة ومحمد بن المنكدر، عن أنس بن مالك (^٣)، بمثله.\n_________\n(^١) هو: إسحاق بن إبراهيم الصنعاني.\n(^٢) والحديث في مصنفه (٤٣١٦) (٢/ ٥٢٩).\n(^٣) \"ابن مالك\" لا يوجد في (ل) و(م).","vol":"6","page":357},{"text":"٢٤٣١ - حدّثنا سعدانُ بن نصر (^١) وشعيب بن عمرو (^٢)، قالا: ثنا سفيان بن عيينة (^٣)، عن ابن المنكدر، سمع أنس بن مالك يقول: \"صلّيت مع النّبيّ ﷺ الظهر بالمدينة أربعًا، وبذي الحليفة ركعتين\".\n_________\n(^١) ابن منصور، الثقفي، أبو عثمان البغدادي البزار.\n(^٢) هو: الدمشقي الضبعي.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":357},{"text":"٢٤٣٢ - حدثنا أبو علي الزَّعْفَراني (^١)، ثنا عبد الوهّاب الثَّقَفي، عن أيوب (^٢)، عن\n⦗٣٥٨⦘ أبي قلابة (^٣)، عن أنس بن مالك \"أن النّبيّ ﷺ صلّى الظهر بالمدينة أربعًا، أربعًا، وصلّى العصر بذي الحليفة ركعتين، قال: وبات بها\" (^٤).\n_________\n(^١) هو: الحسن بن محمّد بن الصبّاح البغدادي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن خَلَف بن هشام وأبى الربيع الزهراني وقتيبة بن =\n⦗٣٥٨⦘ = سعيد، جميعًا عن حماد بن زيد؛ وعن زهير بن حرْب، ويعقوب بن إبراهيم، كلاهما عن إسماعيل (وهو ابن عليَّة)، كلاهما عن أيوب، به، بنحوه، بدون قوله: \"وبات بها\". الكتاب والباب المذكوران في (ح / ٢٤٢٣)، (١/ ٤٨٠)، برقم (٦٩٠).\n(^٣) هو: عبد الله بن زيد الجرمي.\n(^٤) وأخرجه البخاريّ في \"الحجِّ\" (١٥٤٧) باب من بات بذي الحليفة حتّى أصبح، (٣/ ٤٧٦، مع الفتح) عن قتيبة بن سعيد، عن عبد الوهّاب؛ وفيه (١٥٥١) باب التحميد والتسبيح والتكبير قبل الإهلال (٣/ ٤٨١) عن موسى بن إسماعيل؛ و(١٧١٢) باب من نحر هديه بيده (٣/ ٦٤٦)، وكذلك (١٧١٤) باب نحر البدن قائمة (٣/ ٦٤٧ - ٦٤٨)، عن سهل بن بكَّار، كلاهما [موسى بن إسماعيل وسهل] عن وهيب بن خالد؛ و(١٧١٥) فيه، (٣/ ٤٦٨) عن مسدد، عن إسماعيل بن علية؛ و(١٥٤٨) فيه، باب رفع الصوت بالإهلال، (٣/ ٤٧٧)، و(٢٩٥١) في \"الجهاد\" باب الخروج بعد الظهر (٦/ ١٣٣) عن سليمان بن حرْب، عن حماد بن زيد؛ أربعتهم عن أيوب، به، بنحوه، مختصرًا ومطولًا، وبعضهم يزيد على بعض.","vol":"6","page":357},{"text":"٢٤٣٣ - حدّثنا الدَّبَري، عن عبد الرزّاق (^١)، عن الثّوريّ، قال: أبنا معمر، عن أيوب (^٢)، بمثله: \"ركعتين، وكان خرج مسافرًا\".\n_________\n(^١) وهو في مصنفه (٤٣١٥) (٢/ ٥٢٩) بمثله.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":358},{"text":"<span data-type='title' id=toc-399>[باب] (^١) بيانِ إباحةِ الصلاة في الرِّحَال في السَّفر إذا قال المؤذن في أذانه: \"صلُّوا في رِحَالِكُم\"، والدّليل على أنه يجب حضورُ الجماعة إذا لم يُنَادِ به المؤذِّنُ، وايجابِ الأذانِ في السفر للصلوات</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":359},{"text":"٢٤٣٤ - حدّثنا أبو الحسن الميْموني (^١) وعمار بن رجاء، قالا: ثنا محمّد بن عُبَيْدٍ، قال: ثنا عبيد الله (^٢)، عن نافع، عن ابن عمر \"أن النّبيّ ﷺ كان يأمر المؤذنَ في السَّفر إذا كانت ليلةٌ باردةٌ (^٣) أو ذاتُ مطرٍ، أو ذاتُ ريح يقول: \"ألَّا صلُّوا في الرِّحالِ\".\n_________\n(^١) هو: عبد الملك بن عبد الحميد الرقي، و\"عمار بن رَجَاء\" هو التغلبي الإسترآباذي، و\"محمّد ابن عبيد\" هو الطنافسي، و\"عبيد الله\" هو ابن عمر بن حفص العمري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمّد بن عبد الله بن نمير، حدّثنا أبي، حدّثنا عبيد الله، به، بنحوه مطولًا. كتاب صلاة المسافرين، باب الصّلاة في الرحال في المطر، (١/ ٤٨٤)، برقم (٢٣/ ٦٩٧).\n(^٣) (ك ١/ ٥١٨).","vol":"6","page":359},{"text":"٢٤٣٥ - حدّثنا أبو الزِّنْبَاع (^١)، قال: ثنا يوسفُ بن عدي (^٢)، قال:\n⦗٣٦٠⦘ ثنا عبد الرحيم بن سليمانَ (^٣)، عن عبيد الله (^٤)، بمثله.\n_________\n(^١) هو: رَوْح بن الفَرَج القطان المصري \"ثقة\" ذُكر في التقريب وأصوله تمييزًا.\nو\"الزنباع\" كسر الزاي، وسكون النون، بعدها موحدة. إكمال ابن ماكولا (٦/ ٣٩٤ - ٣٩٥)، تهذيب الكمال (٩/ ٢٥٠ - ٢٥١)، المقتني في سرد الكنى (١/ ٢٥٠)، التقريب (ص ٢١١).\n(^٢) ابن زُريق -بتقديم المعجمة المضمومة- ابن إسماعيل، ويقال: يوسف بن عدي بن الصلت، =\n⦗٣٦٠⦘ = التيمي مولاهم الكوفي، نزيل مصر. \"ثقة\"، (٢٣٢ هـ) وقيل غير ذلك، (خ س). تهذيب الكمال (٣٢/ ٤٣٨ - ٤٤٣)، التقريب (ص ٦١١). ووقع فيه \"رزق\" وهو تصحيف.\n(^٣) هو الرازي، أبو علي الكناني، [ويقال: الطائي]، الأشل، سكن الكوفة. \"ثقة له تصانيف\"، (١٨٧ هـ)، ع. وفي \"تهذيب الكمال\" وفروعه: \"المروزي\" والمصادر القديمة متفقة على كونه رازيًّا، منها: تاريخ البخاريّ الكبير (٦/ ١٠٢)، ثقات العجلي (٩٩٨) (ص ٣٠٢)، الجرح والتعديل (١/ ٢٢٦)، (٥/ ٣٣٩)، ثقات ابن حبّان (٨/ ٤١٢)، وانظر: تهذيب الكمال (١٨/ ٣٦ - ٣٩)، التقريب (ص ٣٥٤).\n(^٤) هنا موضع الالتقاء.","vol":"6","page":359},{"text":"٢٤٣٦ - حدّثنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكًا (^١) حدثه عن نافع، أن (^٢) ابن عمر أذن بالصلاة في ليلة ذات ريح (^٣) وبرد، فقال: \"ألَّا صلُّوا في الرحال\"، ثمّ قال: \"إن رسول الله ﷺ كان يأمر المؤذن إذا كانت ليلة باردة ذات مطر -يعني يقول: - \"ألَّا صلُّوا في الرحال\" (^٤).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بنحوه. الكتاب والباب المذكوران في (ح/ ٢٤٣٤)، (١/ ٤٨٤) برقم (٦٩٧).\n(^٢) في (م): \"عن\" بدل \"أن\" وهو تصحيف.\n(^٣) في (ل) و(م): \"ذات برد وريح\"، وهو كذلك في الموطَّأ وصحيح مسلم والبخاري.\n(^٤) والحديث في موطَّأ مالك (١/ ٧٣) -رواية يحيى-، وأخرجه البخاريّ (٦٦٦) في \"الأذان\" باب الرُّخصة في المطر والعلّة أن يصلّي في رحله، (٢/ ١٨٤، مع الفتح)، =\n⦗٣٦١⦘ = عن عبد الله بن يوسف، عن مالك، به، بمثل رواية المصنِّف.\nوقد سبق الحديث بهذا السند والمتن عند المصنِّف في باب بيان العذر والعلل، ح (١٣٤٥).","vol":"6","page":360},{"text":"٢٤٣٧ - حدّثنا الحسن بن عمر الميموني (^١)، قال: ثنا أحمد بن عبد الملك بن واقد الحرَّاني (^٢)، ح\nوحدثنا العباس الدُّورِي (^٣)، قال: ثنا أبو نعيم، ح\nوحدثنا الصغاني، قال: أبنا يحيى بن أبي بُكَيْر، قالوا: ثنا زهير (^٤)، عن أبي الزبير، عن جابر، قال: \"خرجنا مع رسول الله ﷺ في سفر فمطرنا، فقال النّبيّ ﷺ: \"من شاء منكم فلْيصلِّ في رَحْله\".\n_________\n(^١) هو الحسن بن عمر بن عبد الحميد، لم أظفر بترجمته.\n(^٢) هو: الأسدي مولاهم أبو يحيى.\n(^٣) هو: عبّاس بن محمّد الدوري.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى وأحمد بن يونس، كلاهما عن زهير، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٣٤)، (١/ ٤٨٤ - ٤٨٥) برقم (٦٩٨). و\"زهير\" هو ابن معاوية الكوفي.","vol":"6","page":361},{"text":"٢٤٣٨ - حدّثنا (^١) الغَزِّيّ (^٢)، قال: ثنا الفِرْيابي، قال: ثنا سفيان (^٣)،\n⦗٣٦٢⦘ عن خالد الحذَّاء (^٤)، عن أبي قِلابَة، عن مالكِ بن الحُوَيْرِث، قال: أتى رجلان (^٥) النَّبيَّ ﷺ يريدان السَّفَرَ، فقال النّبيّ ﷺ: \"إذا أنتما خرجتما فأذّنا، ثمّ أَقِيما، ولِيؤُمَّكما أَكْبَرُكما\" (^٦).\n_________\n(^١) وقع هذا الحديث بعد (ح / ٢٤٣٩) في (ل) و(م) وهو أنسب نظرًا لمنهج المؤلِّف في سياق الأحاديث الدالة على موضوع واحد متصلةً.\n(^٢) هو: أبو العباس عبد الله بن محمّد الأزدي. و\"الفريابي\": محمّد بن يوسف.\n(^٣) هو: الثّوريّ كما صرح به في \"تحفة الأشراف\" (٨/ ٣٣٦) و\"الفتح\" (٢/ ١٣٢).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن إبراهيم، أخبرنا عبد الوهّاب الثقفي -واللفظ له-؛ وعن أبي سعيد الأشج حدّثنا حفص (يعني: ابن غياث) -كلاهما عن خالد، به، بنحوه. كتاب المساجد ومواضع الصّلاة، باب من أحق بالإمامة؟، (١/ ٤٦٦)، برقم (٦٧٤/ ٢٩٣).\n(^٥) هما: مالك بن الحويرث -راوي الحديث- ورفيقه، وأفاد الحافظ أنه لم يقف في شيء من طرق الحديث على تسمية رفيقه. انظر: فتح الباري (٢/ ١٣٢).\n(^٦) وأخرجه البخاريّ (٦٣٠) في \"الأذان\" باب الأذان للمسافرين … (٢/ ١٣١، مع الفتح) عن الفريابي، به، بمثله.","vol":"6","page":361},{"text":"٢٤٣٩ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، قال: أخبرني عمر بن محمّد، عن نافع (^١)، عن ابن عمر، عن النبي ﷺ \"أنه كان يَأْمُرُ مُنَادِيه فَيُنَادي بالصَّلاةِ، ثمّ يُنَادِيْ في إِثْرِهَا أن صَلُّوا في رِحَالِكُمْ\". وذكر الحديث.\n_________\n(^١) هنا موضع الالتقاء.","vol":"6","page":362},{"text":"<span data-type='title' id=toc-400>[باب] (^١) بيانِ إباحةِ الجمع بين الصلاتين في السَّفر، والدليلِ على أنَّ الجمعَ بينهما عنه الضَّرورة، وأنَّه يُؤَخِّر المغربَ إلى العِشاءِ فيصلي بعد الشَّفق، ولا يُقّدِّمُ العشاءَ فيصلي مع المغربِ</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":363},{"text":"٢٤٤٠ - حدّثنا السُّلَمِيُّ (^١)، قال: ثنا عبد الرزّاق (^٢)، قال: أبنا معمر، عن الزّهريّ (^٣)، عن سالم، عن ابن عمر، قال: \"كان رسول الله ﷺ إذا عَجَّل في السَّيْر جمع بَيْنَ المغربِ والعشاءِ\".\nرواه ابن عيينة، عن الزّهريّ، عن سالم (^٤).\n_________\n(^١) هو: أحمد بن يوسف النيسابوري.\n(^٢) والحديث في مصنفه (٤٣٩١)، (٢/ ٥٤٤) بمثله، إِلَّا أن فيه: \"أعجل\" بدل \"عجَّل\".\n(^٣) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، وقتيبة بن سعيد، وأبي بكر بن أبي شيبة، وعمرو الناقد، كلهم عن ابن عيينة، وعن حرملة بن يحيى، عن ابن وهب، عن يونس، كلاهما عن الزهري، به، بنحوه. كتاب صلاة المسافرين، باب جواز الجمع بين الصلاتين في السَّفر، (١/ ٤٨٨ - ٤٨٩)، برقم (٧٠٣/ ٤٤، ٤٥).\n(^٤) أخرجه به مسلم -كما سبق- وعبد الرزّاق في مصنفه (٤٣٩٣)، والحميدي في مسنده (٦١٦)، وأحمد في مسنده (٢/ ٨) والبخارى (١١٠٦) في \"تقصير الصّلاة\" باب الجمع في السَّفر بين المغرب والعشاء (٢/ ٦٧٥، مع الفتح) عن ابن المديني، عنه، وغيرهم، انظر (ح/٤٥٤٢) (٨/ ١٤٣) من المسند لأحمد - طبع مؤسسة الرسالة.","vol":"6","page":363},{"text":"٢٤٤١ - حدّثنا أبو داود السِّجْزيُّ (^١)، قال: ثنا سليمان بن داود العَتَكيُّ (^٢)، قال: ثنا حمَّاد (^٣)، قال: ثنا أيوب، عن نافع (^٤)، \"أنَّ ابنَ عمر استُصرِخَ (^٥) على صفيَّةَ (^٦) وهو بمكة (^٧)، فسار حتّى\n⦗٣٦٥⦘ غربتِ (^٨) الشّمسُ، وبَدَتِ النجومُ، وقال: \"إنَّ رسول الله ﷺ كان إذا عجِل (^٩) به أمرٌ في السَّفَر جمع بين هاتين الصلاتين\". فسَار حتّى غاب الشَّفَقُ (^١٠)، فَنَزَل فجمع بينهما (^١١) (^١٢).\n_________\n(^١) هو: السجستاني، والحديث في سننه (١٢٠٧)، (٢/ ١١ - ١٢) بمثله.\n(^٢) هو الزهراني، أبو الربيع. و\"العتكي\" -بفتح أوله والمثناة فوق، وكسر الكاف- نسبة إلى \"عتيك بن النضر بن الأزد\" وهو بطن من الأزد. انظر: إكمال ابن ماكولا (٦/ ٤١٩)، الأنساب (٤/ ١٥٣)، اللباب (٢/ ٣٢٢)، توضيح المشتبه (٦/ ١٨١).\n(^٣) هو ابن زيد.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى، حدّثنا يحيى عن عبيد الله، عنه، به، بنحوه بدون قصة صفية. الكتاب والباب المذكوران في (ح /٢٤٤٠)، (١/ ٤٨٨) برقم: (٧٠٣/ ٤٣).\n(^٥) يقال: استصرخ الإنسان وبه أي: أتاه الصارخ، وهو المصوّت يُعْلِمه بأمر حادث يستعين به عليه، أو ينعي له ميتًا، والاستصراخ: الاستغاثة. انظر: النهاية (٣/ ٢١).\nوعند البخاريّ (١٨٠٥) و(٣٠٠٠) من طريق أسلم العدوي عن ابن عمر بلفظ: \"فبلغه عن صفية بنت أبي عبيد شدة وجع … \".\n(^٦) هي صفية بنت أبي عبيد الثقفي، زوجة عبد الله بن عمر، أخت المختار بن أبي عبيد الثقفي، قيل: لها إدراك، وأنكره بعضهم، وهو الراجح. (خت م د س ق). انظر: الاستيعاب (٣٤٤٣)، (٤/ ٤٢٨)، أسد الغابة (٧٠٦٨)، (٧/ ١٧٢)، تهذيب الكمال (٣٥ - ٢١٢/ ٢١٣)، الإصابة (١١٤٢٥) (٨/ ٢١٨ - ٢١٩)، التقريب (ص ٧٤٩).\n(^٧) وفي (ح / ٢٤٤٤) الآتي بلفظ: \"أقبلنا مع ابن عمر من مكّة … \". وعند البخاريّ (١٨٠٥، ٣٠٠٠) عن أسلم العدوي قال: \"كنت مع عبد الله بن عمر -رضي الله =\n⦗٣٦٥⦘ = عنهما- بطريق مكّة … \".\nفتبين أن ابن عمر كان قد اتجه من مكّة إلى المدينة، وكان ذلك بعد حجة وداعه في إمارة عبد الله بن الزبير ﵃ جميعًا- انظر: الإصابة (٨/ ٢١٩).\n(^٨) (ك ١/ ٥١٩).\n(^٩) \"عجل\" بكسر الجيم كسمع، و\"به\" للتعدية. حاشية السندي على النسائي (١/ ٢٨٧).\n(^١٠) الشفق: الحمرة الّتي تبقى في السَّماء بعد مغيب الشّمس، وهي بقية شعاعها، وهذا قول أهل اللُّغة وفقهاء الحجاز.\nوقال فقهاء العراق: هو البياض الّذي يبقى بعد الحمرة، وحكى عن مالك القولان، والأول أشهر.\nوقيل: هو من الأضداد، ولكن الاختلاف في تحديد ما تتعلّق العبادة به.\nانظر: المشارق (٢/ ٢٥٧)، النهاية (٢/ ٤٨٧).\n(^١١) وقد أخرجه بهذه القصة: التّرمذيّ (٥٥٥) (٢/ ٤٤١) في باب ما جاء في الجمع بين الصلاتين، عن هناد، عن عبدة، عن عبيد الله، عن نافع، به، بنحوه. وقال: \"حديث حسن صحيح\".\nوأخرجه البخاريّ (١٨٠٥) و(٣٠٠٠) من طريق أسلم العدوي، عن نافع، بنحوه.\n(^١٢) من فوائد الاستخراج:\nزيادة القصة في أول الحديث.","vol":"6","page":364},{"text":"٢٤٤٢ - حدّثنا أبو الحسن الميموني (^١) وعمار بن رَجَاء، قالا: ثنا محمد بن عُبَيْدٍ، عن عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر \"أن النّبيّ ﷺ كان إذا جدَّ (^٣) به السيْرُ جمع بين المغرب والعشاء\".\nرواه يحيى القطان، عن عبيد الله فقال: \"جمع بعد الشفق\" (^٤).\n_________\n(^١) هو: عبد الملك بن عبد الحميد.\n(^٢) هنا موضع الالتقاء.\n(^٣) أي: انكمش وأسرع وجدَّ في الأمر، وقيل: نهض إليه مجدًّا، وكله متقارب. المشارق (١/ ١٤١)، وانظر: النهاية (١/ ٢٤٤).\n(^٤) أخرجه، به الإمام مسلم -كما سبق-، وأخرجه أحمد في مسنده (٥١٦٣)، (٢/ ٥٤)، (٩/ ١٥٣) -طبعة مؤسسة الرسالة-.","vol":"6","page":366},{"text":"٢٤٤٣ - أخبرني العباس بن الوليد العُذْرِيُّ (^١)، قال: أخبرني أبي، قال: ثنا عمر بن محمّد، قال: حدثني نافع (^٢)، عن ابن عمر \"أن النّبيّ ﷺ كان إذا جدَّ به السير جمع بين المغرب والعشَاء\".\n_________\n(^١) ابن مَزْيَد البيروتي.\nو\"العُذْرِيُّ\" -بضم العين وسكون الذال المعجمة، تليها راء- نسبة إلى بي عذرة بن سعد هذيم بطنٍ من قضاعة من القحطانية. انظر: الأنساب (٤/ ١٧١ - ١٧٢)، اللباب (٢/ ٣٣١)، توضيح المشتبه (٦/ ٢٠٨)، نهاية الأرب (ص ٣٢٦).\n(^٢) هنا موضع الالتقاء.","vol":"6","page":366},{"text":"٢٤٤٤ - حدّثنا الدقيقي (^١)، قال: ثنا يزيد بن هارون، قال: أبنا\n⦗٣٦٧⦘ يحيى بن سعيد (^٢)، عن نافع (^٣)، قال: \"أقبلنا مع ابن عمر من مكّة، فغابت الشّمس ونحن نسير معه، ومعه سعد بن عاصم (^٤) \"، وذكر الحديث (^٥).\n_________\n(^١) هو: محمّد بن عبد الملك بن مروان الواسطي.\n(^٢) هو: الأنصاري.\n(^٣) هنا موضع الالتقاء.\n(^٤) كذا في النسخ، ولم أعثر لسعد هذا على ترجمة، كما أنه لم تذكر المصادر المعنية أن لعاصم ابنًا بهذا الاسم.\nوفي مسند أحمد (٥٤٧٨) (٢/ ٧٧) من طريق يزيد بن هارون نفسه بهذا الإسناد بلفظ: \"ومعه حفص بن عاصم بن عمر\"، ولعلّه هو الصّحيح، وحفص هذا هو -كما ذكر في المسند- ابن عاصم ابن عمر بن الخطّاب العمري -من رجال التهذيب. انظر: تهذيب الكمال (٧/ ١٧ - ١٨)، التقريب (ص ١٧٢).\n(^٥) رواه أحمد في مسنده (٢/ ٧٧)، (٩/ ٣٤٣) -طبعة الرسالة- بطوله.","vol":"6","page":366},{"text":"٢٤٤٥ - حدّثنا أبو أيوب البَهْرَاِنيُّ (^١)، قال: ثنا يزيد بن عبد ربه (^٢)، قال: ثنا محمّد بن حرْب (^٣)، قال: ثنا الزُّبيدي (^٤)، عن الزّهريّ (^٥)، عن سالم،\n⦗٣٦٨⦘ \"أن ابن عمر جمع بين المغرب والعشاء في سفر، وأذَّن في كلّ واحد منهما بالإقامة، ولا يُسَبِّحُ بينهما، ثمّ قال: رأيت رسول الله ﷺ إذا عَجِلَهُ السيْرُ يؤخِّرُ المغرب حتّى يجمع (^٦) بينها وبين العشاء\".\nرواه يونس عن الزّهريّ، عن سالم (^٧).\n_________\n(^١) هو: سليمان بن عبد الحميد الحمصي.\n(^٢) هو الزُّبَيْديُّ -بالضم- أبو الفضل الحمصي، المؤذن، يقال له: \"الجُرْجُسي\" -بجيمين مضمومتين، بينهما راء ساكنة، ثمّ مهملة- \"ثقة\"، (٢٢٤ هـ)، (م د س ق). انظر: الأنساب (٢/ ٤٣)، تهذيب الكمال (٣٢/ ١٨٢ - ١٨٥)، التقريب (ص ٦٠٣).\n(^٣) هو الخولاني الأبرش - بالمعحمة.\n(^٤) هو محمّد بن الوليد الحمصي.\n(^٥) هنا موضع الالتقاء، وليس في حديث مسلم ذكر الأذان، وعدم التسبيح، وزيادته من فوائد الاستخراج.\n(^٦) في (م): \"جمع\" والمثبت أنسب.\n(^٧) أخرجه مسلم (٧٠٣/ ٤٥)، (١/ ٤٨٩) عن حرملة بن يحيى، أخبرنا ابن وهب، عن يونس، به، بنحوه.","vol":"6","page":367},{"text":"<span data-type='title' id=toc-401>[باب] (^١) بيانِ وجْهِ الجمع بين الظهر والعصر، وأنه يُؤَخِّرُ الظهر حتّى يدخل وقت العصر ثمّ يصلّي (^٢) بينهما، ولا يُعَجِّلُ العصر فيصلي مع الظهر، وأن ذلك في السفر عند الضرورة</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كذا في الأصل و(ط)، وفي (ل) و(م): \"ثمّ تصلا جمع بينهما\" وليس بشيء.","vol":"6","page":369},{"text":"٢٤٤٦ - حدّثنا يونس بن عبد الأعلى وأبو عبيد الله (^١)، قالا: ثنا ابن وهب (^٢)، قال: أخبرني جابر بن إسماعيل (^٣)، عن عُقَيْل بن خالد، عن ابن شهاب، عن أنس بن مالك، عن النبي ﷺ، مثل حديث النبي ﷺ (^٤)، \"أنه كان إذا عجِل به السير (^٥) يؤخر الظهر إلى أوَّلِ وقت العصر،\n⦗٣٧٠⦘ فَيَجْمَعُ بينهما، ويؤخر المغرب حتّى يجمع (^٦) بينها وبين العشاء حين يغيب الشفق\".\n_________\n(^١) هو: ابن أخي ابن وهب: أحمد بن عبد الرّحمن المصري.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي الطّاهر وعمرو بن سوَّاد، قالا: أخبرنا ابن وهب، به، بنحوه. كتاب صلاة المسافرين، باب جواز الجمع بين الصلاتين في السَّفر (١/ ٤٨٩) برقم (٧٠٤/ ٤٨).\n(^٣) هو: الحضرمي، أبو عبَّاد المصري، روى عن عقيل وحُيَيّ بن عبد الله المعافري، وعنه ابن وهب فقط. ذكره ابن حبّان في \"الثقات\". وقال الحافظ: \"مقبول، من الثامنة\" (بخ م د س ق). انظر: تاريخ البخاريّ الكبير (١/ ٢٠٣)، الجرح (٢/ ٥٠١)، ثقات ابن حبّان (٨/ ١٦٣)، تهذيب الكمال (٤/ ٤٣٤)، التقريب (ص ١٣٦).\n(^٤) كذا في النسخ، ولعلّه يشير إلى الأحاديث السابقة في الباب السابق.\n(^٥) في (ل) و(م) هنا زيادة: \"يومًا\"، ولا يوجد في صحيح مسلم وغيره ممّن أخرج الحديث عن عقيل من طريق جابر، منهم أبو داود (١٢١٩) والنسائي (١/ ٢٨٧).\n(^٦) في الأصل و(س): (بينهما) والمثبت من (ل) و(م) وهو الصواب، وكذلك -هو- في صحيح مسلم، وأبي داود (١٢١٩)، والنسائي (١/ ١٨٧).","vol":"6","page":369},{"text":"٢٤٤٧ - حدّثنا عيسى بن أحمد البلخي (^١) (^٢) قال: ثنا شبابة بن سوار (^٣)، قال: ثنا اللَّيث بن سعد، عن عقيل بن خالد، عن ابن شهاب، عن أنس [بن مالك] (^٤)، قال: \"كان النّبيّ ﷺ إذا أراد أن يجمع بين الصلاتين في السَّفر أخّر الظهر حتّى يدخل (^٥) أولُ وقت العصر، ثمّ يجمع بينهما\".\n_________\n(^١) هو العسقلاني، أبو يحيى.\nو\"البلخي\" نسبة إلى \"بلخ\" مدينة كبيرة معروفة في أفغانستان.\nو\"عسقلان\" هذه قرية من قرى بلخ، وليست هي \"عسقلان\" الشّام. انظر: الأنساب (١/ ٣٨٨)، اللباب (١/ ١٧٢)، معجم البلدان (٤/ ١٣٨ - عسقلان).\n(^٢) (ك ١/ ٥٢٠).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن عمرو الناقد، عنه، به، بمثله. كتاب صلاة المسافرين، باب جواز الجمع بين الصلاتين في السَّفر (١/ ٤٨٩) برقم (٧٠٤/ ٤٧).\n(^٤) من (ل) و(م).\n(^٥) تحرف في (م) إلى \"يدخلا\".","vol":"6","page":370},{"text":"<span data-type='title' id=toc-402>[باب] (^١) ذكرِ الخبرِ المبَيِّنِ أنّ النَّبي ﷺ كان إذا ارتحل في (^٢) السفر قبل دخول وقت الظهر أخرها حتّى يصلّيها مع العصر في وقت العصر، وإذا ارتحل بعه دُخولِ وقت الظهر صلى الظهر وحدها ولم يقدِّم العصرَ فيجمع بينهما</span>\n_________\n(^١) من (ل) و(م).\n(^٢) في الأصل و(ط): \"من\" بدل \"في\"، والمثبت من (ل) و(م) وهو الأوفق.","vol":"6","page":371},{"text":"٢٤٤٨ - حدّثنا يعقوب بن سفيان أبو يوسف الفارسي، قال: ثنا يزيد بن مَوْهَب (^١)، وأبو زيد بن أبي الغَمْر (^٢)، ح\nوحدثنا أبو أمية، قال: ثنا يحيى بن غيلان (^٣)، ح\nوحدثنا أبو داود\n⦗٣٧٢⦘ السجزي (^٤)، قال: ثنا قتيبة (^٥) وابن مَوْهَب -المعنى (^٦) - قالوا: ثنا المفضل بن فضالة (^٧)، عن (^٨) عُقَيْل، عن ابن شهاب، عن أنس (^٩)، قال: \"كان رسول الله ﷺ إذا ارتَحَلَ قبل أن تَزِيْغَ الشّمس أَخَّر الظهر إلى وقت العصر، ثمّ نزل فجمع بينهما، كان زاغت الشّمس قبل أن يَرْتَحِلَ صلّى الظهر ثمّ ركب\" (^١٠).\n_________\n(^١) هو: يزيد بن خالد بن يزيد بن موهَب -بفتح الهاء- الرملي، أبو خالد، \"ثقة عابد\"، (٢٣٢ هـ) أو بعدها. (د س ق). تهذيب الكمال (٣٢/ ١١٤ - ١١٦)، التقريب (ص ٦٠٠).\n(^٢) هو: عبد الرّحمن بن أبي الغَمْر [واسم أبي العمر: عمر] المصري الفقيه، ذكره صاحب الكمال ولم يذكر من أخرج له، فلم يترجم له المزي لذلك. وذكره ابن حبّان في الثقات\" (٨/ ٣٨٠). ولم يُذكر يجرح ولا تعديل في المصادر الّتي ترجمت له، وهي: الجرح (٥/ ٢٧٤ - ٢٧٥)، إكمال ابن ماكولا (٧/ ٢٥)، تهذيب الكمال (٦/ ٢٢٥). توفي سنة ٢٣٤ هـ.\n(^٣) ابن عبد الله بن أسماء الخزاعي الأسلمي البغدادي، أبو الفضل، \"ثقة\" (٢٢٠ هـ) على الصّحيح، (م ت س). تهذيب الكمال (٣١/ ٤٩١ - ٤٩٣)، التقريب (ص ٥٩٥).\n(^٤) هو: السجستاني، والحديث في سننه (١٢١٨)، (٢/ ١٧ - ١٨) بمثله.\n(^٥) هنا موضع الالتقاء، رواه مسلم عنه، به، بمثله. كتاب صلاة المسافرين، باب جواز الجمع بين الصلاتين في السَّفر، (١/ ٤٨٩)، برقم (٧٠٤).\n(^٦) أي: معنى أحاديث الجميع واحد، وهذه الكلمة: (المعنى) لا توجد في (ل) و(م)، وفي سنن أبي داود كما هنا.\n(^٧) ابن عبيد بن ثمامة القِتْباني -بكسر القاف، وسكون المثناة، بعدها موحدة- المصري، أبو معاوية القاضي \"ثقة فاضل … \" (١٨١ هـ). تهذيب الكمال (٢٨/ ٤١٥ - ٤١٩)، التقريب (ص ٥٤٤)، توضيح المشتبه (٧/ ٤٤ - قتبان).\n(^٨) (عن) تصحفت في طبعة (الدعَّاس) من سنن أبي داود إلى (ابن) فصار: (ثنا المفضل بن عقيل) وهو على الوجه في الطبعات الأخرى منها طبعة محي الدين عبد الحميد، (٢/ ٧).\n(^٩) في (ل) و(م) هنا: \"عن النبي ﷺ قال: كان … \" وفي سنن أبي داود كالمثبت، وهو أنسب.\n(^١٠) وأخرجه البخاريّ (١١١١) في \"تقصير الصّلاة\" باب: يؤخر الظهر إلى العصر إذا ارتحل قبل أن تزيغ الشمس (٢/ ٦٧٨، مع الفتح)، عن حسان الواسطي، و(١١١٢) فيه، باب: إذا ارتحل بعد ما زاغت الشمس صلّى الظهر ثمّ ركب (٢/ ٦٧٩)، عن قتيبة، كلاهما عن الفضل، به، بمثله.","vol":"6","page":371},{"text":"<span data-type='title' id=toc-403>[باب] (^١) ذكرِ خبرِ ابن عبَّاسٍ ومعاذٍ عن النّبيّ ﷺ[ورضي عنهم] (^٢)، في جمعه بين الصلاتين في السفر</span>\n_________\n(^١) من (ل) و(م).\n(^٢) من (ل) و(م).","vol":"6","page":373},{"text":"٢٤٤٩ - حدّثنا يزيد بن سِنَان، قال: ثنا عبد الرّحمن بن مهدي، ح\nوحدثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، قالا: ثنا قُرَّةُ بن خالد (^٢)، عن أبي الزبير، عن سعيد بن جُبَيْر، عن ابن عبّاس، \"أن النّبيّ ﷺ جمع بين الظهر والعصر، والمغرب والعشاء. قال: قلت: ما أراد بذلك؟ قال: \"أراد بذلك (^٣) أن لا تُحْرَج أمته\" (^٤). و[هذا] (^٥) لفظ أبي داود.\nوأمّا عبد الرّحمن (^٦) فقال: \"إن النّبيّ ﷺ خرج في سفرة سافرها، وذلك في غزوة تبوك، فجمع بين الظهر والعصر، والمغرب والعشاء.\n⦗٣٧٤⦘ قال: قلت: ما حمله على ذلك؟ قال: \"أراد أن لا تُحْرَجَ أُمَّتُه\".\n_________\n(^١) هو: الطيالسي، والحديث في مسنده (٢٦٢٩) (ص ٣٤٢).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن حبيب الحارثي، حدّثنا خالد (يعني: ابن الحارث)، عنه، به، بنحو سياق ابن مهدي. كتاب صلاة المسافرين، باب الجمع بين الصلاتين في الحضر، (١/ ٤٩٠) برقم (٧٠٥/ ٥١).\nو\"قرة بن خالد\" هو السدوسي البصري، \"ثقة ضابط\"، (١٥٥ هـ)، ع. تهذيب الكمال (٢٣/ ٥٧٧ - ٥٨١)، التقريب (ص ٤٥٥).\n(^٣) \"بذلك\" لا توجد في (ل) و(م)، وكذلك في المطبوع من مسند الطيالسي.\n(^٤) أي: توقع في الحرج. انظر: النهاية (١/ ٣٦٢).\n(^٥) \"هذا\" مستدرك من (ل) و(م).\n(^٦) أي: ابن مهدي المذكور.","vol":"6","page":373},{"text":"٢٤٥٠ - حدّثنا يزيد بن سِنَان، قال: ثنا عبد الرّحمن بن مهدي وأبو عامر العقدي (^١)، قالا: ثنا قُرَّةُ بن خالد (^٢)، بإسناده (^٣) مثله.\n_________\n(^١) هو: عبد الملك بن عمرو القيسي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن حبيب، حدّثنا خالد بن الحارث، عنه، عن أبي الزبير، عن عامر بن واثلة أبي الطفيل، عن معاذ بن جبل بنحو حديث ابن عبّاس -على سياق أبي داود، بذكر غزوة تبوك. الكتاب والباب المذكوران في (ح/ ٢٤٤٩)، (١/ ٤٩٠)، برقم (٧٠٦/ ٥٣).\n(^٣) كان الأنسب للمصنف أن يسرد الإسناد كاملًا، لأنه وإن اتحد إلى أبي الزبير فشيخ أبي الزبير مختلف هنا، وهو أبو الطفيل، ولولا تصريحُ المصنفِ في ترجمة الباب لصعُبَ الاهتداءُ إلى حديث معاذ هنا. وقد أخرجه أحمد (٥/ ٢٢٩) من طريق ابن مهدي، به، بمثل حديث ابن عبّاس على سياق الطيالسي.","vol":"6","page":374},{"text":"٢٤٥١ - حدّثنا الربيع بن سليمان (^١)، قال: ثنا يحيى بن سلّام (^٢)، ح\nوحدثنا يونس بن حبيب قال: ثنا أبو داود، قالا: (^٣) ثنا قُرَّة (^٤)، بإسناده، إلى قوله: \"المغرب والعشاء\" (^٥).\n_________\n(^١) هو: المرادي المصري.\n(^٢) ابن أبي ثعلبة، أبو زكريا البصري، نزيل المغرب بإفريقية.\n(^٣) (ك ١/ ٥٢١).\n(^٤) هنا موضع الالتقاء، راجع (ح / ٢٤٥٠) وهذا حديث معاذ أيضًا.\n(^٥) والحديث في مسند الطيالسي المطبوع (٥٦٩) (ص ٧٧) بمثل حديث ابن عبّاس.","vol":"6","page":374},{"text":"<span data-type='title' id=toc-404>[باب] (^١) ذكرِ خبرِ ابن عبَّاس عن النّبيّ ﷺ في جمعه بين الصلوات في الحضر وأنه أخَّرَ المغرب، وبيانِ الخبرِ المعارضِ له، الموجب لأداء صلاة الفريضة في وقتها، والنهي عن تأخيرها</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":375},{"text":"٢٤٥٢ - حدّثنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أن مالكًا (^١) حدثه، ح\nوحدثنا الصغاني، قال: أبنا عبد الله بن يوسف، عن مالك، عن أبي الزبير، عن سعيد بن جُبَيْر، عن ابن عبّاس، أنه قال: \"صلّى رسول الله ﷺ الظهْرَ والعصْرَ جميعًا، والمغرب والعشاء جميعًا، في غير خوف ولا سفر\" (^٢).\nزاد ابن وهب: قال مالك: \"أُرى ذلك في مطر\" (^٣).\n_________\n(^١) مالك موضع الالتقاء هنا. رواه مسلم عن يحيى بن يحيى، عنه، به، بمثله، بدون توجيه مالك بكونه في المطر. الكتاب والباب المذكوران في (ح / ٢٤٤٩)، (١/ ٤٨٩) برقم (٧٠٥).\n(^٢) الحديث في موطَّأ مالك -رواية يحيى- (١/ ١٤٤) بزيادة ما زاده ابن وهب.\n(^٣) هذا التّأويل ضعيف بالرواية الآتية (٢٤٥٤): \"من غير خوف ولا مطر\".","vol":"6","page":375},{"text":"٢٤٥٣ - حدّثنا أبو العباس الغزي (^١) ومحمد بن إسحاق السجزي (^٢)،\n⦗٣٧٦⦘ قالا: ثنا الفريابي، ح\nوحدثنا أبو قلابة (^٣)، قال: ثنا أبو نعيم، قالا: ثنا سفيان (^٤)، عن أبي الزبير (^٥)، عن سعيد بن جُبَيْر، عن ابن عبّاس، \"أن النبي ﷺ جمع بين الظهر والعصر في غير خوف ولا سفر\". فقلت: لِمَ فعل ذلك؟ قال: \"كي لا تُحْرَجَ أُمَّتُه\".\n_________\n(^١) هو: عبد الله بن محمّد بن عمرو الفلسطيني.\n(^٢) هو: محمّد بن إسحاق بن سبُّوية، البيكندي.\n(^٣) هو: عبد الملك بن محمّد الرقاشي.\n(^٤) هو: الثّوريّ كما في مصنف عبد الرزّاق (٢/ ٥٥٥)، (٤٤٣٥).\n(^٥) هنا موضع الالتقاء، رواه مسلم عن أحمد بن يونس وعون بن سلّام، جميعًا عن زهير، عن أبي الزبير، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٤٩)، (١/ ٤٩٠)، برقم: (٧٠٥/ ٥٠) وراجع (ح / ٢٤٢٠).","vol":"6","page":375},{"text":"٢٤٥٤ - حدّثنا الصغاني، قال: ثنا أبو كُرَيْب (^١)، قال: ثنا عثَّام (^٢)، عن الأعمش (^٣)، عن حبيب بن أبي ثابت، عن سعيد بن جُبَيْر، عن ابن\n⦗٣٧٧⦘ عبّاس قال: \"جمع رسول الله ﷺ بين الظهر والعصر والمغرب والعشاء بالمدينة (^٤)، في غير خوف ولا مطر\". فقيل له: لِمَ فعل ذلك؟ قال: \"كي (^٥) لا تُحْرَجَ أُمَتُه\".\nرواه علي بن حرْب، قال: ثنا أبو معاوية، عن الأعمش، بمثله: فقيل (^٦) لابن عبّاس: ما أراد إلى ذلك؟ قال: \"أراد أن لا تُحْرَجَ (^٧) أُمَّتُه\" (^٨).\n_________\n(^١) هو: محمّد بن العلاء، بن كريب الهمْداني الكوفي، مشهور بكنيته، \"ثقة حافظ\" (٢٤٧ هـ) ع. تهذيب الكمال (٢٦/ ٢٤٣ - ٢٤٨)، التقريب (ص ٥٠٠).\n(^٢) ابن علي بن هُجَير -بجيم مصغرًا- العامري، الكلابي، أبو علي الكوفي \"صدوق\" (١٩٤ أو ١٩٥ هـ)، (خ ٤). تهذيب الكمال (١٩/ ٣٣٥ - ٣٣٧)، التقريب (ص ٣٨٢).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة وأبي غريب، قالا: ثنا أبو معاوية؛ وعن أبي كريب وأبي سعيد الأشج (واللفظ لأبي كريب) قالا: ثنا وكيع، كلاهما عن الأعمش، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٤٤٩)، (١/ ٤٩٠ - ٤٩١) برقم (٧٠٥/ ٥٤).\n(^٤) \"والمغرب والعشاء\" ساقط من صلب (ل) ومستدرك في هامشها، و\"بالمدينة\" ساقط فيها ولم يُستدرك.\n(^٥) \"كي\" لا توجد في (ل) و(م)، وهي موجودة في رواية وكيع في مسلم.\n(^٦) في (ل) و(م): \"قيل\" وهو موافق لما في صحيح مسلم وأحمد وغيرهما.\n(^٧) في (م): \"يحرج\" -بالياء- وهو كذلك في جميع مصادر التخريج الآتية.\n(^٨) رواية أبي معاوية معروفة، أخرجها مسلم، كما سبق، وأخرجها عنه أحمد في مسنده (١/ ٢٢٣)، وأبو داود (١٢١١)، عن عثمان بن أبي شيبة، والترمذي (١٨٧) عن هناد، كلاهما، عن أبي معاوية، بنحو ما ذكره المصنِّف، ولم أقف على رواية علي بن حرْب عن أبي معاوية.","vol":"6","page":376},{"text":"٢٤٥٥ - حدّثنا الصغاني، قال: ثنا أبو النضر، حدّثنا شعبة، ح\nوحدثنا يزيد بن عبد الصمد، قال: ثنا آدم بن أبي إياس، قال: ثنا شعبة، عن عمرو بن دينار (^١)، قال:\n⦗٣٧٨⦘ سمعت جابر بن زيد (^٢)، قال: سمعتُ ابنَ عبّاس يقول: \"صلّى رسول الله ﷺ ثمانيا جميعًا وسبعًا جميعا\". (^٣) زاد أبو النضر قال: \"كأنه في الحضر\" (^٤).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، حدّثنا سفيان بن عيينة، وعن أبي الربيع الزهراني، حدّثنا حماد بن زيد، كلاهما عن عمرو بن دينار، به، بنحوه.\nوفي حديث ابن عيينة قال: \"قلت: يا أبا الشعثاء، أظنه أخّر الظهر وعجّل العصرَ، =\n⦗٣٧٨⦘ = وأخّر المغرب وعجّل العشاء، قال: وأنا أظن ذاك\". الكتاب والباب المذكوران في (ح/ ٢٤٤٩)، (١/ ٤٩١)، برقم: (٧٠٥/ ٥٥، ٥٦).\n(^٢) هو أبو الشعثاء الأزدي، ثمّ الجوفي -بفتح الجيم، وسكون الواو- البصري، مشهور بكنيته \"ثقة فقيه\" (٩٣ هـ) ويقال: (١٠٣ هـ) ع. تهذيب الكمال (٤/ ٤٣٤)، التقريب (ص ١٣٦).\n(^٣) في (ل) و(م) هنا زيادة: \"قال ابن جريج\"، وهذا خطأ، لأن ابن جريج في طبقة كبار شيوخ أبي النضر، فكيف ينعكس الأمر؟ إضافة إلى أن ابن جريج لم يرد في الإسناد.\n(^٤) وأخرجه البخاريّ (٥٦٢) في \"مواقيت الصّلاة\" باب وقت المغرب (٢/ ٤٩، مع الفتح) عن آدم، به، بنحوه.","vol":"6","page":377},{"text":"٢٤٥٦ - حدّثنا الصغاني، قال: ثنا عبد الوهّاب بن عطاء، عن ابن جُرَيْجٍ، عن عمرو بن دينار (^١)، عن أبي الشعثاء (^٢)، عن ابن عبّاس، قال: \"صلّيت وراء رسول الله ﷺ ثمانيًا (^٣) جميعًا، وسبعًا جميعًا\".\nقال ابن جُرَيْجٍ: أظنه (^٤) أخَّر هذه\n⦗٣٧٩⦘ وقدّم هذه (^٥) (^٦).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) هو: جابر بن زيد السابق.\n(^٣) (ك ١/ ٥٢٢).\n(^٤) في (ل) و(م): \"وأظنه\".\n(^٥) وأخرجه البخاريّ (٥٤٣) في \"مواقيت الصّلاة\" باب تأخير الظهر إلى العصر (٢/ ٢٩، مع الفتح) عن أبي النعمان، عن حماد بن زيد.\nو(١١٧٤) في \"التهجد\" باب من لم يتطوع بعد المكتوبة، (٣/ ٦٢)، عن ابن المديني، عن ابن عيينة.\nكلاهما عن عمرو بن دينار، به، بنحوه، وفي حديث ابن عيينة بنحو ما ورد عند مسلم في حديثه من سؤاله أبا الشعثاء وجوابه.\n(^٦) أي: إن الجمع كان صوريًّا، وقد سبق أن أبا الشعثاء والراوي عنه عمرو بن دينار ارتضيا هذا التوجيه، وقد استبعده النووي في شرحه (٥/ ٢١٨)، على أن الحافظ مال إليه ورجحه، راجع الفتح (٢/ ٣٠)، ومن قبله الحافظ ابن عبد البرّ في \"التمهيد\" (١٢/ ٢١٦ - ٢٢٠).\nولعلّ الراجح -والله أعلم- ما ذكره النووي من أن جماعة من الأئمة ذهبوا إلى جواز الجمع في الحضر للحاجة لمن لا يتخذه عادة، ويؤيده ظاهر قول ابن عبّاس \"أراد أن لا يحرج أمته\" فلم يعلِّلْه بمرض ولا غيره. وقد رجح ذلك الشّيخ أحمد شاكر وقواه في تعليقه على سنن التّرمذيّ (١/ ٣٥٧ - ٣٥٩) والله تعالى أعلم بالصواب.","vol":"6","page":378},{"text":"٢٤٥٧ - حدّثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، ح\nوحدثنا أبو أمية (^٢)، قال: ثنا سليمان بن حرْب والقوارِيْرِيُّ، قالوا: ثنا حماد (^٣) بن\n⦗٣٨٠⦘ زيد (^٤)، عن الزبير (^٥) بن خِرِّيْت، قال: ثنا عبد الله بن شقيق، قال: \"خطبنا ابن عبّاس بالبصرة بعد العصر، فلم يزل يخطب حتّى غربت الشّمس وبدت النجوم، فجعل النَّاس يقولون: \"الصّلاة! الصّلاة\"! قال: فجاء رجل من بني تميم (^٦) فقال ابن عبّاس: \"أتعلِّمُني السنَّةَ لا أمَّ لك\"!! ثمّ قال: \"رأيت رسول الله ﷺ يجمع بين الظهر والعصر، والمغرب والعشاء\".\nزاد أبو داود: قال عبد الله بن شقيق: فحاك (^٧) في صدري من ذلك شيء؛ فأتيت أبا هريرة؛ فسألته؛ فصدق مقالته.\n⦗٣٨١⦘ رواه وكيع، عن عمران بن حُدَيْر (^٨)، عن (^٩) عبد الله بن شقيق العُقَيْلي (^١٠)، قال: قال رجل لابن عبّاس: [﵄ (^١١)] (^١٢) (^١٣).\n_________\n(^١) هو: الطيالسي، والحديث في مسنده (٢٧٢٠) (ص ٣٥٥).\n(^٢) هو: محمّد بن إبراهيم، وسليمان بن حرْب هو الواشحي البصري، والقواريري هو: عبيد الله ابن عمر بن ميسرة.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي الربيع الزهراني، حدّثنا حماد، به، بنحوه. =\n⦗٣٨٠⦘ = الكتاب والباب المذكوران في (ح / ٢٤٤٩)، (١/ ٤٩١) برقم (٧٠٥/ ٥٧).\n(^٤) \"زيد\" تصحفت في (م) إلي \"يزيد\".\n(^٥) \"الزبير\" تصحفت في (م) إلى \"الزهير\".\nو\"الزبير بن الخريت\" هو البصري \"ثقة، من الخامسة\" (خ م د ت ق).\nو\"الخريت\": بكسر المعجمة، وتشديد الراء المكسورة، بعدها تحتانية ساكنة. تهذيب الكمال (٩/ ٣٠١ - ٣٠٣)، توضيح المشتبه (٣/ ١٩٣ - الخرِّيت)، التقريب (ص ٢١٤).\n(^٦) وفي صحيح مسلم: \"فجاءه رجل من بني تميم لا يفتُر ولا ينثني … \" وعند الإمام أحمد في مسنده (١/ ٢٥١): \"وفي القوم رجل من بني تميم، فجعل يقول: الصّلاة، الصّلاة، قال: فغضبَ … \".\n(^٧) حاك: -بالحاء والكاف- أي: وقع في نفسي نوعُ شَكٍّ وتعجُّبٍ واستبعاد. شرح النووي لمسلم (٥/ ٢١٩) وانظر: المشارق (١/ ٢١٧).\nوفي (م) \"جال\" بدل \"حاك\" وهو خطأ.\n(^٨) هو: السدوسي أبو عُبيدة -بالضم- البصري، \"ثقة ثقة\" (١٤٩ هـ) و\"حُدير\" بمهملات، مصغر. تهذيب الكمال (٢٢/ ٣١٤ - ٣١٧)، التقريب (ص ٤٢٩).\n(^٩) \"عن\" تصحفت في (م) إلى \"بن\".\n(^١٠) بضم العين، وفتح القاف، وسكون الياء التحتانية -نسبة إلى (عُقيل) بن كعب بن عامر بن ربيعة … الأنساب (٤/ ٢١٨)، اللباب (٢/ ٣٥٠)، توضيح المشتبه (٦/ ٣١١).\n(^١١) جملة الترضي مستدركة من (ل) و(م).\n(^١٢) رواه مسلم عن أبي عمر، حدّثنا وكيع، به، بمثله مطولًا.\nوأخرجه أحمد في مسنده (٣٢٩٣) (١/ ٣٥١) عن يزيد ومعاذ، عن عمران بن حُدير، به، بنحوه.\n(^١٣) في الأصل و(ط) هنا \"ح\" -علامة التحويل-، وهذا خطأ فلا محل لها هنا، ولا توجد في (ل) وهو الصّحيح.","vol":"6","page":379},{"text":"٢٤٥٨ - حدّثنا بكار (^١) بن قتيبة (^٢)، قال: ثنا وهب بن جرير، ح\nوحدثنا يوسف بن مُسَلَّم (^٣)، قال: ثنا حجاج، ح\n* وحدثنا يزيد بن سِنَان، قال: ثنا وهب بن جَرِير، ح * (^٤)\nوحدثنا يونس بن حبيب، قال: ثنا أبو داود (^٥)، قالوا: ثنا شعبة (^٦)،\n⦗٣٨٢⦘ قال: أخبرني أبو عمران الجَوْني (^٧)، قال: سمعت عبد الله بن الصامت (^٨) يحدث عن أبي ذر، أن النبي ﷺ قال: \" (^٩) سيكون أمراء يُؤَخّرون الصّلاة عن مواقيتها، ألَّا صلوا (^١٠) الصّلاة لوقتها، ثمّ ائتهم؛ فإن كانوا قد صلوا كنت أَحْرَزْتَ صلاتك، وإلا صلّيت معهم وكانت لك نافلة\".\nوهذا لفظ حديث أبي داود.\n_________\n(^١) هو: الثقفي البكراوي البصري، أبو بكرة.\n(^٢) في (ل) و(م) هنا: \"ويزيد بن سِنَان\"، وطريق \"يزيد\" مستقلة عند الأصل و(ط).\n(^٣) هو: يوسف بن سعيد بن مسلم، و\"حجاج\" هو: ابن محمّد، المصيصيان.\n(^٤) ما بين النجمين لا يوجد في (ل) و(م) اكتفاءً بما ذُكر.\n(^٥) هو: الطيالسي، والحديث في مسنده (٤٤٩) (ص ٦٠) بمثله إِلَّا ما سيُبَيَّن لاحقًا.\n(^٦) في (م): \"أبو شعبة! \". =\n⦗٣٨٢⦘ = و\"شعبة\" موضع الالتقاء هنا، رواه مسلم عن أبي بكر بن أبي شيبة، حدّثنا عبد الله بن إدريس، عن شعبة، به، بنحوه. كتاب المساجد ومواضع الصّلاة، باب كراهية تأخير الصّلاة عن وقتها المختار، وما يفعله المأموم إذا أخرها الإمام، (١/ ٤٤٨)، برقم (٦٤٨/ ٢٤٠).\n(^٧) هو: عبد الملك بن حبيب الأزدي، أو الكندي، مشهور بكنيته، \"ثقة\" (١٢٨ هـ) وقيل: بعدها. تهذيب الكمال (١٨/ ٢٩٧ - ٢٩٩)، التقريب (ص ٣٦٢).\nو\"الجوني\" -بفتح الجيم، وسكون الواو- نسبة إلى \"جَون\" بطن من الأزد، وهو: الجون بن عوف ابن خزيمة بن مالك بن الأزد. وقيل: بطن من كندة. الأنساب (٢/ ١٢٥)، اللباب (١/ ٣١٢)، توضيح المشتبه (٢/ ٥٤٠)، نهاية الأرب (ص ٥٤).\n(^٨) هو: الغفاري البصري.\n(^٩) في (ل) و(م): \"إنّه ستكون\"، وفي مسند الطيالسي: \"إنّه سيكون\".\n(^١٠) كذا في النسخ، وفي المطبوع من مسند الطيالسي: \"ألَّا فصل الصّلاة\"، وهو الأنسب نظرًا لقوله: \"ائتهم\" موحدًا وكذلك ما بعده مِنْ أدوات الخطاب للواحد.","vol":"6","page":381},{"text":"٢٤٥٩ - حدّثنا إسحاق بن سيَّار (^١)، قال: ثنا عبيد الله بن\n⦗٣٨٣⦘ موسى (^٢)، عن أبي قدامة (^٣)، عن أبي عمران الجَوْني (^٤)، بإسناده مثله.\n_________\n(^١) ابن محمّد، أبو يعقوب النصيبي، (٢٧٣ هـ).\nو\"سيَّار\" بسين مهملة، ثمّ ياء مشددة، وآخره راء.\n(^٢) هو: العبسي الكوفي.\n(^٣) هو: الحارث بن عبيد الأيادي -بكسر الهمزة، بعدها تحتانية- البصري.\n(^٤) هنا موضع الالتقاء.","vol":"6","page":382},{"text":"٢٤٦٠ - حدثنا يزيد بن سِنَان، قال: ثنا حَبَّان بن هلال، قال: ثنا جعفر بن سليمان (^١)، قال: ثنا أبو عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر، أن رسول الله ﷺ قال: \"يا أبا ذر، أمراء يكونون بعدي، يصلُّون الصّلاة لغير وَقْتِها (^٢)، فصل الصّلاة لوقتها، فإن صلّيت لوقتها كانت لك نافلة، وإلا كنت قد أَحْرَزْتَ صلاتك\".\n_________\n(^١) هو الضُبَعي -بضم المعجمة، وفتح الموحدة- أبو سليمان البصري.\nو\"جعفر\" موضع الالتقاء هنا، رواه مسلم عن يحيى بن يحيى، عنه، به، بنحوه.\nالكتاب والباب المذكوران في (ح / ٢٤٥٨)، (١/ ٤٤٨)، برقم (٦٤٨/ ٢٣٩).\n(^٢) \"لغير وقتها\" ساقط من (ل) و(م) ولا يستقيم المعنى بدونه.","vol":"6","page":383},{"text":"٢٤٦١ - حدثنا [أبو العباس] الغزي (^١)، قال: ثنا الفريابي، قال: ثنا سفيان، عن أيوب (^٢)، ح\n⦗٣٨٤⦘ وحدثني عبد الله بن أحمد بن حنبل (^٣) (^٤) قال: ثنا أبي (^٥)، قال: ثنا غُنْدَر، عن شعبة، عن أيوب (^٦)، ح\nوحدثنا أبو أمية (^٧)، قال: ثنا أحمد بن إسحاق، قال: ثنا وُهَيْبٌ، (^٨) عن أيوب، عن أبي العالية (^٩).\nقال (^١٠): و(^١١) حدّثنا محمّد بن سابق (^١٢)، قال:\n⦗٣٨٥⦘ ثنا المبارك بن فَضَالة (^١٣)، عن أبي نَعَامَة (^١٤) -جميعًا (^١٥) - عن عبد الله بن الصامت، عن أبي ذر، عن النبي ﷺ، بنحوه.\nرواه عبد الرزّاق، عن معمر، عن أبي عمران الجوني (^١٦).\nورواه حماد بن سَلَمَةَ، عن أبي نَعَامَة (^١٧) السَّعْدِي (^١٨)، عن عبد الله بن الصامت (^١٩).\n_________\n(^١) في (ل) و(م): \"أبو العباس الغزي\" وهو عبد الله بن محمّد الفلَسْطِيني، و\"الفريابي\" هو: محمّد بن واقد، و\"سفيان\" هو الثّوريّ.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن زهر بن حرْب، حدّثنا إسماعيل بن إبراهيم، عنه، به، بنحوه، وفيه قصة. الكتاب والباب المذكوران في (ح / ٢٤٥٨)، (١/ ٤٤٩) برقم (٦٤٨/ ٢٤٢).\n(^٣) \"ابن حنبل\" لم يرد في (ل) و(م)، وعبد الله هو: ابن الإمام أحمد.\n(^٤) (ك ١/ ٥٢٣).\n(^٥) هو الإمام أحمد، والحديث في مسنده (٥/ ١٦٨) بهذا الإسناد بنحوه.\n(^٦) هنا موضع الالتقاء، رواه مسلم عن زهير بن حرْب، حدّثنا إسماعيل بن إبراهيم، عنه، به، بنحوه، وفيه قصة. الكتاب والباب المذكوران في (ح / ٢٤٥٨)، (١/ ٤٤٩) برقم (٦٤٨/ ٢٤٢).\n(^٧) هو: محمّد بن إبراهيم، و\"أحمد بن إسحاق\" هو الحضرمي، و\"وهيب\" هو ابن خالد.\n(^٨) من هنا إلى قوله: \"جميعًا\" ساقط من (م).\n(^٩) هو البراء -بالتشديد- البصري، اسمه: زياد، وقيل غير ذلك، \"ثقة\" (٩٠ هـ)، (خ م س). كنى الإمام مسلم (٢٥٤١) (١/ ٦٢١)، تهذيب الكمال (٣٤/ ١١ - ١٢)، التقريب (ص ٦٥٣).\n(^١٠) الضمير يرجع إلى أبي أمية، وهو تلميذ محمّد بن سابق كما سيأتي.\n(^١١) في المطبوع \"دثنا\" -بالدال- وهو مصحَّف.\n(^١٢) في الأصل و(ط) والمطبوع: \"محمّد بن إسحاق\" وهو خطأ، والمثبت من (ل) وهو الصّحيح، لأنه لم يُذكر لأبي أمية شيخٌ ولا للمبارك بن فضالة تلميذٌ يسمَّى \"محمّد بن إسحاق\"، بينما ذُكر محمّد بن سابق في شيوخ أبي أمية. انظر: تهذيب =\n⦗٣٨٥⦘ = الكمال (٢٤/ ٣٢٨)، التقريب (ص ٢٥/ ٢٣٥).\n(^١٣) أبو فَضَالة البصري، \"صدوق يدلِّس ويُسوِّي\" (١٦٦ هـ) عدَّه الحافظ في المرتبة الثّالثة من المدلسين، (خت د ت ق). و\"فضالة\" بفتح الفاء وتخفيف المعجمة. تهذيب الكمال (٢٧/ ١٨٠ - ١٩٠)، التقريب (ص ٥١٩)، تعريف أهل التقديس (ص ١٤٧).\n(^١٤) هو: السعدي، اسمه: عبد ربه، وقيل: عمرو، \"ثقة، من السّادسة\" (م د ت س). كنى الإمام مسلم (٣٤٢٩) (٢/ ٨٤٨)، تهذيب الكمال (٣٤/ ٣٤٩)، التقريب (ص ٦٧٩).\n(^١٥) أي: أبو العالية وأبو نَعَامة.\n(^١٦) وهو في مصنف عبد الرزّاق (٣٧٨٢) (٢/ ٣٨١) بنحوه.\n(^١٧) في (ل) و(م): \"عن أبي العالية السعدي\" وهو مصحَّف.\n(^١٨) بفتح السين، وسكون العين، نسبة إلى \"سعد\" وهو عدة قبائل ذكرها السمعاني في \"الأنساب\" (٣/ ٢٥٥ - ٢٥٧) وابن الأثير في \"اللباب\" (٢/ ١١٧ - ١١٩) والقلقشندي في \"نهاية الأرب\" (ص ٢٦١ - ٢٦٨) وغيرهم، ولم يتحدد لي قبيلة المترجم بالضبط.\n(^١٩) لم أجد هذه الرِّواية [حماد بن سلمة عن أبي نعامة] وقد أخرج مسلم في صحيحه (٦٤٨/ ٢٣٨) وأبو داود في سننه (٤٣١)، (١/ ٢٩٩)، وأبو نعيم في (المستخرج): (١٤٣٧)، (٢/ ٢٤٢)، كلهم من طريق حماد بن زيد، عن أبي نعامة، به.\nومع أن النسخ متفقة على ذكر (ابن سلمة) إِلَّا أنني لا أستبعد احتمالَ كونه قد =\n⦗٣٨٦⦘ = تصحّف من (ابن زيد)؛ لأن من منهج المصنِّف أنه -غالبًا- يستخدم هذه الطريقة للإشارة إلى ما أخرجه مسلم والذي لم يقعْ له، وبما أن المصنِّف لم يستخرِج على رواية حماد بن زيد الّتي رواها مسلم فيحتمل أن تكون الإشارة هنا إلى روايته، والله تعالى أعلم بالصواب.","vol":"6","page":383},{"text":"٢٤٦٢ - حدّثنا مُسْلِمٌ (^١)، قال: ثنا عاصم بن النضر، قال: ثنا خالِدُ بن الحارث (^٢)، قال: ثنا شعبة، عن أبي نَعَامَةَ، عن عبد الله بن الصامت، عن أبي ذر قال: قال (^٣) -يعني (^٤) النبي ﷺ: \"كيف بك؟ أو كيف أنت إذا بقيت في قوم يُؤَخّرُوْنَ الصّلاة عن وقتها؟ فصلّ الصّلاة لوقتها، ثمّ إن أُقِيْمَتْ الصلاةُ (^٥) فصلّ معهم، فإنها زيادة خير\".\n_________\n(^١) هو الإمام مسلم، صاحب الصّحيح، رواه بهذا الإسناد في الكتاب والباب المذكورين في (ح / ٢٤٥٨)، (١/ ٤٤٩) برقم (٦٤٨/ ٢٤٣).\n(^٢) ابن عبيد بن سليم الهُجَيْمِي، أبو عثمان البصري، \"ثقة ثبت\" (١٨٦ هـ) ع. تهذيب الكمال (٨/ ٣٥ - ٣٨)، التقريب (ص ١٨٧).\n(^٣) \"قال\" الثّانية لا توجد في (ط) وهي موجودة في صحيح مسلم و\"شرح السنة\" (٣٩٢) (٢/ ٢٤٠) حيث روى الحديث من طريق المصنِّف.\n(^٤) جملة: \"يعني: النبي ﷺ \" لا توجد في صحيح مسلم، وفي \"شرح السنة\" مثل المثبت.\n(^٥) \"الصّلاة\" ساقط من (ل) و(م) وهو موجود في صحيح مسلم و\"شرح السنة\".","vol":"6","page":386},{"text":"٢٤٦٣ - حدّثنا مسلم بن الحجاج (^١)، قال: ثنا (^٢) أبو غسَّان\n⦗٣٨٧⦘ المِسْمَعِيُّ (^٣)، قال: ثنا معاذ بن هشام، قال: حدثني أبي، عن مَطَر (^٤)، عن أبي العالية البراء، عن عبد الله بن الصامت، عن أبي ذر، أن النَّبي ﷺ قال: \"صلوا الصّلاة لوقتها، واجعلوا صلاتكم معهم نافلة\".\nاختصرته، يعني: أمراء يؤخرون الصلاة (^٥).\n_________\n(^١) والحديث في صحيحه (٦٤٨/ ٢٤٤) (١/ ٤٤٩)، في الكتاب والباب المذكورين في (ح/ ٢٤٥٨).\n(^٢) في (ل) و(م) وكذلك في صحيح مسلم: \"حدثني\".\n(^٣) هو: مالك بن عبد الواحد البصري، \"ثقة\" (٢٣٠ هـ) (م د).\nو\"المِسْمَعِيُّ\" -بكسر الميم الأولى، وسكون السين، وفتح الميم الثّانية- هذه النسبة إلى \"المسَامِعَة\" وهي محلة بالبصرة نزلها المسمعيُّون فنُسِبَتْ إليهم. انظر: الأنساب (٥/ ٢٩٧)، اللباب (٣/ ٢١٢)، تهذيب الكمال (٢٧/ ١٥٠ - ١٥١)، التقريب (ص ٥١٧).\n(^٤) ابن طهمان الورَّاق، أبو رجاء السلمي مولاهم الخراساني، سكن البصرة و\"مطر\" بفتحتين.\n(^٥) والحديث في صحيح مسلم مطولًا.","vol":"6","page":386},{"text":"<span data-type='title' id=toc-405>[باب] (^١) بيانِ فرضِ (^٢) صلاةِ الخوفِ، وأنها ركعة</span>\n_________\n(^١) من (ل) و(م).\n(^٢) كلمة \"فرض\" ساقطة من (م) فقط.","vol":"6","page":388},{"text":"٢٤٦٤ - حدّثنا الأَحْمَسِيُّ (^١)، قال: ثنا المُحَاربي، عن أيوبَ بن عائذٍ الطائيِّ (^٢)، عن بُكَيْر بن الأخْنَس، عن مجاهد، عن ابن عبّاس، ح\nوحدثنا أبو داود السجزي (^٣)، قال: ثنا مسدّدٌ (^٤) وسعيدُ بن منصور، قالا: ثنا أبو عَوانَةَ (^٥)، عن بكير بن الأخنس، عن مجاهد، عن ابن عبّاس، قال: \"فرض الله الصّلاة على لسان نبيكم ﷺ في الحضر أربعًا، وفي السَّفر ركعتين، وفي الخوف ركعة\".\n_________\n(^١) هو: محمّد بن إسماعيل بن سَمُرةَ الكوفي، و\"المحارِبي\": عبد الرّحمن بن محمّد.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، وعمرو الناقد، جميعًا عن القاسم بن مالك، عن أيوب، به، بنحوه. كتاب صلاة المسافرين وفيها، باب صلاة المسافرين وقصرها، (١/ ٤٨٩) برقم (٦٨٧/ ٦).\n(^٣) هو: الإمام السجستاني، والحديث في سننه (١٢٤٧) (٢/ ٤٠) بمثله.\n(^٤) هو: ابن مسرهد البصري.\nو\"سعيد بن منصور\" هو ابن شعبة، أبو عثمان الخراساني، نزيل مكّة.\n(^٥) هو: الوضاح اليشكري، وهو الملتقى هنا لكلا الطريقين، رواه مسلم عن يحيى بن يحيى، وسعيد بن منصور، وأبي الربيع، وقتيبة بن سعيد، كلهم عن أبي عوانة، به، بمثله. الكتاب والباب المذكوران، (١/ ٤٧٩)، برقم (٦٨٧).","vol":"6","page":388},{"text":"<span data-type='title' id=toc-406>[باب] (^١) بيانِ ذكرِ خبر ابن عمر عن النّبيّ ﷺ[ورضي عنهما] (^٢) في صلاة الخوف، والدَّليلِ على أنها ركعتان، وعلى الإباحة للمأموم إذا صلى مع الإمام ركعةً، والعدو خلفهم أن ينصرفُوا إلى أصحابهم الذين هم في وجه العدوِّ، فَيَقِفُوا في مكانهم، وينصرف من لم يصلّ؛ فيصلي مع الإمام ركعة، ثمّ يقضي (^٣) كلّ فرقة منهم لأنفسها ركعة</span>\n_________\n(^١) في (ل) و(م): \"باب ذكر\" بدون لفظ \"بيان\".\n(^٢) من (ل) و(م).\n(^٣) في (ط): \"تقضي\".","vol":"6","page":389},{"text":"٢٤٦٥ - حدّثنا أحمد بن يوسف السُّلَمِي (^١) قال: ثنا عبد الرزّاق (^٢)، [ح] (^٣)\nوثنا الدبري، عن عبد الرزّاق (^٤)، قال: أبنا معمر، عن الزّهريّ، عن سالم، عن ابن عمر، قال: \"صلّى رسول الله ﷺ صلاة الخوف بإحدى الطائفتين ركعة، والطائفة الأخرى مواجه (^٥) العدو، ثمّ انصرفوا وقاموا\n⦗٣٩٠⦘ في مقام أصحابهم مُقْبِلِيْنَ على العدو، وجاء (^٦) أولئك فصلّى بهم النّبيّ ﷺ ركعة، ثمّ سلم النّبيّ ﷺ ثمّ قضى هؤلاء ركعة، وهؤلاء ركعة\" (^٧).\n_________\n(^١) (ك ١/ ٥٢٤).\n(^٢) هنا موضع الالتقاء، رواه مُسْلِمٌ عن عبد بن حُمَيد، عن عبد الرزاق، به، بمثله. كتاب صلاة المسافرين، باب صلاة الخوف (١/ ٥٧٤) برقم (٨٣٩).\n(^٣) علامة التحويل مستدركة من (ل)، والسياق يقتضيها.\n(^٤) والحديث في مصنفه (٤٢٤١) (٢/ ٥٠٦ - ٥٠٧) بمثله.\n(^٥) كذا في النسخ، وفي مصنف عبد الرزّاق وصحيح مسلم، وكذلك البخاريّ: \"مواجهة =\n⦗٣٩٠⦘ = العدو\"، وهو أنسب.\n(^٦) في الأصل: \"وجاؤوا\" بصيغة الجمع، والمثبت من (ل) و(م) وهو كذلك في مصنف عبد الرزاق وصحيح مسلم.\n(^٧) وأخرجه البخاريّ (٤١٣٣) في \"المغازي\" باب غزوة ذات الرّقاع (٧/ ٤٨٧) عن مسدّد، عن يزيد بن زريع، عن معمر، به، بمثله.","vol":"6","page":389},{"text":"٢٤٦٦ - حدّثنا يوسف بن مسلَّم (^١)، قال: ثنا حجاج، ح\nوحدثنا الدبري، عن عبد الرزاق (^٢)، عن ابن جُرَيْج، عن ابن شهاب (^٣)، عن سالم، عن ابن عمر، أنه كان يحدث عن صلاة رسول الله ﷺ في الخوف، ويقول: \"صليتها مع رسول الله ﷺ\"، وذكر نحوه.\n_________\n(^١) هو: يوسف بن سعيد بن مسلَّم، وحجاج هو الأعور المصيصيان.\n(^٢) والحديث في مصنفه (٤٢٤٢) (٢/ ٥٠٧) بنحوه.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي الربيع الزهراني، حدّثنا فليح، عن الزّهريّ، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٤) برقم (٨٣٩ / … \".","vol":"6","page":390},{"text":"٢٤٦٧ - حدّثنا الصغاني، قال: أبنا قَبِيْصَةُ، قال: ثنا سفيان (^١)، عن موسى بن عقبة، عن نافع، عن ابن عمر، قال: \"صلّى رسول الله ﷺ صلاة الخوف في بعض أيامه؛ فقامت طائفة منهم معه، وطائفة منهم فيما بينه وبين العدو، فصلّى بهم ركعة، ثمّ ذهب هؤلاء إلى مصاف\n⦗٣٩١⦘ هؤلاء، وجاء هؤلاء إلى مصاف هؤلاء، فصلّى بهم ركعة، ثمّ سلم عليهم ثمّ قضت الطائفتان ركعة ركعة\". قال: وقال ابن عمر: \"فإذا كان خوف أكثر من ذلك صلّى راكبًا و(^٢) قائمًا يُومِئ إيماءً\" (^٣).\n_________\n(^١) هو: الثّوريّ، وابن عيينة لم يُذكر في شيوخ قبيصة، ولا الأخير في تلاميذ الثّاني.\n(^٢) كذا في النسخ، وفي صحيح مسلم: \"أو قائمًا\" ولفظ البخاريّ أقرب إلى لفظ المصنِّف، والمعنى واحد.\n(^٣) وأخرجه البخاريّ (٩٤٣) في \"الخوف\" باب صلاة الخوف رجالًا وركبانًا، (٢/ ٥٠٠، مع الفتح) عن سعيد بن يحيى بن سعيد القرشي، عن أبيه، عن ابن جريج، عن موسى بن عقبة، به، مختصرًا بذكر قول ابن عمر الأخير فقط.","vol":"6","page":390},{"text":"<span data-type='title' id=toc-407>[باب] (^١) ذِكرِ خبرِ جابرٍ عن النّبيّ ﷺ[ورضي عنه] (^٢) في صلاة الخوف، وهي ركعتان، وصفتها: أن العدوَّ إذا كانوا بين المسلمين وبين القبلة يصفّون خلف الإمام بأجمعهم، ويدخلون (^٣) معه (^٤) في صلاته (^٥)، ويركعون (^٦) معه؛ فإذا رفع رأسه وسجد، سجد من يليه معه، ويَثْبُتُ الآخرونِ قيامًا يَحْرُسُونهم، حتّى إذا رفعوا رؤوسهم وقفوا حتّى يسجد منْ خلفهم سجْدَتَيْن، ثمّ تَقَدَّموا فقاموا في مقامهم، ثمّ انصرف مَنْ خَلْفهم النّبيّ ﷺ إلى مكان هؤلاء</span>\n_________\n(^١) من (ل) و(م).\n(^٢) من (ل) و(م).\n(^٣) في الأصل \"ويدخلوا\" -بالجزم- والمثبت من (ل) و(م) وهو الصّحيح.\n(^٤) في الأصل: \"معهم\"، والمثبت من (ل) و(م)، وهو الصّحيح لأن الضمير يعود إلى (الإمام).\n(^٥) في الأصل: \"في صلاة\" -بالتنكير- والمثبت من (ل) و(م) وهو الأنسب.\n(^٦) في الأصل: \"ويركعوا\" -بالجزم- والمثبت من (ل) و(م) وهو الصّحيح.","vol":"6","page":392},{"text":"٢٤٦٨ - حدّثنا عمار بن رَجَاء، قال: ثنا يزيد بن هارون، قال: أبنا عبد الملك بن أبي سليمان (^١)، عن عطاء (^٢)، عن جابر، قال: \"صلّى\n⦗٣٩٣⦘ رسول الله ﷺ بنا صلاة الخوف، فَصَفَفْنَا خلفه صَفَّيْنِ، والعدو (^٣) بيننا وبين القبلة، فكبر النّبيّ ﷺ وكبرنا جميعًا، ثمّ ركع وركعنا جميعًا، ثمّ رفع رأسه من الركوع ورفعنا جميعًا، ثمّ انحدر (^٤) بالسُّجُودِ، والصف الّذي يليه، وقام الصف المؤخر في نحر العدو، فلما قضى النّبيّ ﷺ السجود وقام الصف الّذي يليه، انْحَدَرَ الصف المؤخر بالسجود، وقاموا، ثمّ تقدّم الصف المؤخر، وتأخر الصف المقدم، ثمّ ركع النّبيّ ﷺ وركعنا جميعًا، ثمّ رفع رأسه من الركوع ورفعنا جميعًا، ثمّ انحدر (^٥) بالسُّجُودِ والصف الّذي يليه الذين (^٦) كانوا مؤخرًا في الركعة الأولى، وقام الصف المؤخر في نُحور العدو، فلما قضى النّبيّ ﷺ السجود والصف الّذي يليه، انْحَدَرَ الصف المؤخَّر بالسُّجُودِ فسجدوا، ثمّ سلّم النّبيّ ﷺ وسلّمنا جميعًا\".\n⦗٣٩٤⦘ قال جابر: كما يصنع حَرَسُكُمْ (^٧) هؤلاء بأُمرائِهم.\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن محمّد بن عبد الله بن نمير، حدثني أبي، حدّثنا عبد الملك ابن أبي سليمان، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٤) برقم (٨٤٠).\n(^٢) هو: ابن أبي رباح.\n(^٣) (ك ١/ ٥٢٥).\n(^٤) من الحدور، وهو ضد الصعود. انظر: النهاية (١/ ٣٥٣).\n(^٥) في (م): \"انحدرنا\" والمثبت أنسب.\n(^٦) هكذا في جميع النسخ: \"الذين كانوا مؤخرًا\" وفي \"شرح السنة \" (١٠٩٧) (٤/ ٢٩١)، حيث روى البغوي هذا الحديث من طريق المصنِّف -وكذلك في صحيح مسلم \"الّذي كان مؤخرًا\" وهو الصّحيح، وما هنا لا يتناسب مع وحدة ما قبله: \"الصف\" وما بعده: \"مؤخرًا\".\nعلى أن الصف يُؤَوَّل بمن فيه فيصح وصفه بالجمع، وسيأتي ذلك في (ح / ٢٤٧٠).\n(^٧) في الأصل: \"حَرَسيّكم\" -بالإفراد- والمثبت من (ل) و(م) و\"شرح السنة\" وكذلك في صحيح مسلم وهو الأنسب نظرًا لكون \"هؤلاء\" جمعًا.","vol":"6","page":392},{"text":"٢٤٦٩ - حدّثنا (^١) عبد الرّحمن بن محمد بن منصور البصري (^٢)، قال: ثنا يحيى بن سعيد (^٣)، قال: حدّثنا عبد الملك بن أبي سليمان، قال: ثنا عطاء، عن جابر بن عبد الله، قال: \"انْكَسَفَتِ الشّمس على عهد رسول الله ﷺ وكان ذلك اليوم الّذي مات فيه إبراهيم ابن رسول الله ﷺ، فقال النَّاس: إنّما انكسفت لموت إبراهيم، فقام النّبيّ ﷺ فصلّى بالناس ستَّ ركعات في أربع سجدات\". وساق الحديث (^٤).\n_________\n(^١) هكذا في النسخ، وليس هذا موضع هذا الحديث، إذ أنه يتعلّق بالكسوف، ولا أدري لماذا جيء بالحديث هنا، وقد رواه المصنِّف في \"الكسوف\" عن أبي داود السجستاني، عن أحمد بن حنبل، عن القطان، به، برقم (٢٤٩٧).\n(^٢) هو: الحارثي المعروف بـ (قربزان).\n(^٣) هو: القطان.\n(^٤) وسيأتي الحديث -كما سبق- برقم (٢٤٩٧) من طريق أحمد بن حنبل، به، مطوَّلا.","vol":"6","page":394},{"text":"٢٤٧٠ - حدّثنا أحمد بن محمّد الِبرتِيُّ القاضي (^١)، قال: ثنا أبو معمر، قال: ثنا عبد الوارث، قال: ثنا أيوب، عن أبي الزبير (^٢)، عن\n⦗٣٩٥⦘ جابر قال: \"صلّى رسول الله ﷺ بأصحابه صلاة الخوف. قال: ركع بهم جميعًا، وسجد رسول الله ﷺ وسجد الصف الذين (^٣) يلونه، والآخرون قيامٌ. حتّى إذا قام هؤلاء سجد أولئك لأنفسهم سجدتين، ثمّ تخلَّلُوهم حتّى تقدموا، فقاموا (^٤) مقامهم، وتأخر أولئك وقاموا مقام هؤلاء. قال: فركع بهم النّبيّ ﷺ جميعًا، ثمّ سجد رسول الله ﷺ فسجد الصف الذين يلونه، وهؤلاء قيام (^٥). قال: فلما رفعوا رؤوسهم سجد هؤلاء لأنفسهم سَجْدَتَيْنِ. قال: فكلُّهم ركعوا مع النّبيّ ﷺ وسجدت كلُّ طائفة لأنفسها سجدتين\".\n_________\n(^١) هو البغدادي، أبو العباس. و\"أبو معمر\" هو: عبد الله بن عمرو بن أبي الحجاج المِنْقَرِي. وعبد الوارث، هو ابن سعيد، وأيوب هو: السختياني.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أحمد بن عبد الله بن يونس، حدّثنا زهير، حدّثنا =\n⦗٣٩٥⦘ = أبو الزبير، به، بنحوه بذكر قصة الغزو كما في الحديث الآتي. الكتاب والباب المذكوران في (ح / ٢٤٦٣)، (١/ ٥٧٥) برقم: (٨٤٠/ ٣٠٨).\n(^٣) كذا في النسخ، ويصح بأن المراد بـ (الصف): الذين فيه، وهو كذلك في صحيح ابن حبّان (٧/ ١٢٦) (٢٨٧٤) -رواية عبد الوارث نفسه- وراجع ما قدّمته في (ح / ٢٤٦٨).\n(^٤) في الأصل: \"فقام\" والمثبت من (ل) و(م) وهو الصّحيح.\n(^٥) (ك ١/ ٥٢٦).","vol":"6","page":394},{"text":"٢٤٧١ - حدّثنا الحسن بن أبي الربيع الجرجاني (^١)، قال: أبنا عبد الرزّاق، ح\nوحدثنا إسحاق بن إبراهيم بن عباد (^٢)، قال: قرأنا على عبد الرزّاق (^٣)،\n⦗٣٩٦⦘ عن سفيان [الثوري] (^٤)، عن أبي الزبير (^٥)، عن جابر قال: \"غَزَوْنَا مع رسول الله ﷺ قومًا من جُهَيْنَةَ (^٦)، فقاتلوا قتالًا شديدًا، فلما صلّينا الظّهرَ قال المشركون: لو مِلْنَا عليهم مَيْلَةً\". فذكر مثله.\n_________\n(^١) هو الحسن بن يحيى بن الجعد العبدي، أبو علي بن أبي الربيع الجرجاني، نزيل بغداد.\n(^٢) هو: المعروف بالدَّبَرِي.\n(^٣) الحديث في مصنفه (٤٢٣٨) (٢/ ٥٠٥، ٥٠٦)، وأحال متنه على حديث =\n⦗٣٩٦⦘ = أبي عياش الزرقي قبله.\n(^٤) من (ل) و(م) وانظر مصنف عبد الرزاق (٤٢٣٨).\n(^٥) هنا موضع الالتقاء.\n(^٦) (جُهَيْنة) -بضم الجيم، وفتح الهاء، وسكون الياء المثناة تحت-، حيٌّ عظيم من قضاعة من القحطانية، وهم: بنو جهينة بن زيد بن ليث بن سود بن أسلم بن الحافي بن قضاعة. كانت منازلهم بين (ينبع) والمدينة إلى وادي (الصفراء) جنوبًا، و(العيص) و(ديار بلي) شمالًا. انظر: (نسب معدّ واليمن الكبير) (٢/ ٧٢٣)، جمهرة أنساب العرب لابن حزم (ص ٤٤٠ - ٤٤٤)، نهاية الأرب (ص ٢٠٤)، معجم قبائل العرب (١/ ٢١٦ - ٢١٧)، معجم قبائل الحجاز (ص ٩٥).","vol":"6","page":395},{"text":"٢٤٧٢ - حدّثنا الصغاني، قال: ثنا أحمد بن يونس (^١)، قال: ثنا زهير (^٢)، قال: ثنا أبو الزبير، أنه سمع جابر بن عبد الله يقول: \"غزونا مع رسول الله ﷺ قومًا من جهينة، فقاتلوا قتالًا شديدًا، فلما صلّينا الظهر قال المشركون: لو مِلْنَا عليهم مَيْلَةً لاقْتَطَعْنَاهُمْ (^٣)، فأخبر بذلك جبريلُ رسولَ الله ﷺ. قال: فذكر ذلك لنا رسول الله ﷺ. قال: وقالوا: إنّه\n⦗٣٩٧⦘ ستَأْتِيْهِمْ (^٤) صلاة هي أحب إليهم من الأولاد؛ فلما حَضَرَتِ الصّلاة (^٥) صَفَفْنَا صَفَّيْن والمشركون بيننا وبين القبلة. قال: فكبر رسول الله ﷺ فكَبَّرْنا، وركع فركعنا، ثمّ سجد وسجد معه الصف (^٦). فلما قاموا سجد الصف الثّاني، ثمّ تأخر الصف الأوّل، وتقدم الصف الثّاني فقاموا مقام الأوّل، فكبر رسول الله ﷺ كبرنا، وركع فركعنا، ثمّ سجد وسجد معه الصف الأوّل، وقام الثّاني. فلما سجد الصف الثّاني ثمّ جلسوا جميعا، سلّم عليهم رسول الله ﷺ\".\nقال أبو الزبير: ثمّ خصَّ (^٧) جابر أن قال: \"كما يصلي أُمَراؤُكم هؤلاء\". وحديث (^٨) زهير أتم (^٩).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) هو: ابن معاوية.\n(^٣) أي: لأصبناهم منفردين، واستأصلناهم، واقتطع الشيء: إذا أخذه وانفرد به. انظر: النهاية (٤/ ٨٢).\n(^٤) في الأصل \"سيأتيهم\"، والمثبت من (ل) و(م) وهو الأنسب.\n(^٥) في صحيح مسلم بلفظ: \"العصر\" وهي المراد بالصلاة هنا أيضًا.\n(^٦) وفي صحيح مسلم زيادة \"الأوّل\".\n(^٧) في (ل) و(م): \"قصَّ\".\n(^٨) في (ل) و(م) هذه الجملة: \"وحديث زهير أتم\" بعد الحديث الآتي، وهو أنسب.\n(^٩) من فوائد الاستخراج:\nصرَّح أبو الزبير -وهو المدلّسُ المعروف- بالسماع عن جابر عند المصنِّف، وقد عنْعَنَ عند مسلم عن جابر.","vol":"6","page":396},{"text":"٢٤٧٣ - حدّثنا أبو داود الحَرَّانِي (^١)، قال: ثنا أبو علي الحَنَفَيُّ،\n⦗٣٩٨⦘ قال: ثنا هشام الدستوائي، عن أبي الزبير، عن جابر، بنحوه (^٢).\n_________\n(^١) هو: سليمان بن سيف الطائي، وأبو علي الحنفي هو: عبيد الله بن عبد المجيد البصري.\n(^٢) أخرجه البخاريّ (٤١٣٠) تعليقًا: وقال معاذ: حدّثنا هشام، به، ولم يسق متنه كاملًا. (٧/ ٤٨٦، مع الفتح).","vol":"6","page":397},{"text":"٢٤٧٤ - حدّثنا (^١) أبو داود الحراني، قال: ثنا أبو عَتَّاب سهل بن حماد، قال: حدّثنا عزرة بن ثابت (^٢)، قال: حدثني أبو الزبير (^٣)، عن جابر [بن عبد الله] (^٤)، قال: \"صلّى رسول الله ﷺ بأصحابه صلاة الخوف، وصفهم صفين، فركع بهم جميعًا، ثمّ سجد فسجد معه (^٥) الصفُّ الأوّل، فلما قاموا سجد الآخرون، فلما رفعوا رؤوسهم سجد الصفُّ الآخر، ثمّ سلم رسولُ الله ﷺ عليهم جميعًا\".\n_________\n(^١) هذا الحديث بعد (ح / ٢٤٧٥) عند (ل) و(م) وهو هنا أنسب.\n(^٢) ابن أبي زيد بن أخطب الأنصاري البصري، \"ثقة من السابعة\". (خ م قد ت س ق).\nو\"عزرة\" -بفتح أوله، وسكون الزاي، تليها راء مفتوحة، ثمّ هاء. انظر: إكمال ابن ماكولا (٦/ ٢٠٠ - ٢٠١)، تهذيب الكمال (٢٠/ ٤٩ - ٥١)، توضيح المشتبه (٦/ ٢٥٦)، التقريب (ص ٣٩٠).\n(^٣) هنا موضع الالتقاء.\n(^٤) من (ل) و(م).\n(^٥) (ك ١/ ٥٢٧).","vol":"6","page":398},{"text":"٢٤٧٥ - حدّثنا الأَحْمَسِيُّ (^١) وابنُ عفان، قالا: ثنا يحيى بن فَصِيل (^٢)،\n⦗٣٩٩⦘ عن الحسن بن صالح (^٣)، عن سُليمان أبي إسحاق الشَّيْبَاني (^٤)، عن يزيد الفقير (^٥)، عن جابر بن عبد الله -في صلاة الخوف- قال: \"قام النّبيّ ﷺ وصفَّ صفًّا خلفه، وصفًّا مَصَافِّي (^٦) العدو، فصلّى بهم رسول الله ﷺ\n⦗٤٠٠⦘ ركعةً، ثمّ تأخر الصفُّ الذين صلوا خلفه وصافوا العدو، وجاء الصف الذين كانوا مصافي العدو، فصلّى بهم النّبيّ ﷺ ركعة، ثمّ سلم؛ فكانت للنَّبيِّ ﷺ ركعتان، ولكل صف منهم ركعة ركعة\" (^٧).\n_________\n(^١) الأحمسي هو: محمّد بن إسماعيل بن حَمُرةَ، و\"ابن عفان\": الحسن بن علي بن عفان العامري.\n(^٢) هو الغنوي الكوفي، أورده ابن أبي حاتم في \"الجرح\" (٩/ ١٨١) ولم ينقل فيه جرحًا ولا تعديلًا، =\n⦗٣٩٩⦘ = ولم يذكر من شيوخه وتلاميذه إِلَّا ما ورد هنا في السند، وكذلك بقية المصادر الآتية.\nوقد كُتبَ: (فَصِيل) في الأصل -بالضاد المعجمة-، والمثبت من (ل) وهو الصّحيح، وقد ضبطه بالمهملة كلٌّ مِنْ: الدارقطني في \"مؤتلفه\" (٤/ ١٨١٧) وابن ماكولا في \"إكماله\" (٧/ ٥٢)، والذهبي في \"المشتبه\" (٢/ ٥٠٩) وابن ناصر الدين في \"توضيحه\" (٧/ ١١٠) والحافظ في \"تبصيره\" (٣/ ١٠٨١) والزبيدي في \"تاج العروس\" (٨/ ٦١ - مادة \"فصل\").\nوضبطه كذلك العسكري أيضًا في \"تصحيفات المحدثين\" (٣/ ١٠٥٤) ولكنه انفرد بضبط أوله بالقاف بدل الفاء.\nوعليه، فما في \"الجرح\" وتهذيب الكمال (٦/ ١٨٠، ١٥٨) وهنا في الأصل -بالضاد المعجمة- تصحيف، وقد اتفق الجميع على أن أوله مفتوح.\n(^٣) ابن صالح بن حي الهمداني -بسكون الميم- الثّوريّ، \"ثقة فقيه عابد رمي بالتشيع\" (١٦٩ هـ)، (بخ م ٤). تهذيب الكمال (٦/ ١٧٧ - ١٩١)، التقريب (ص ١٦١).\n(^٤) هو: سليمان بن أبي سليمان.\n(^٥) هو: يزيد بن صُهَيْب الفَقِير، أبو عثمان الكوفي، \"ثقة، من الرّابعة\"، (خ م د س ق)، وقيل له: \"الفَقِير\" لأنه كان يشكو فَقَار ظهره. تهذيب الكمال (٣٢/ ١٦٣ - ١٦٥)، التقريب (ص ٦٠٢).\n(^٦) أي: مقابلهم، و\"المصَافّ\" -بالفتح وتشديد الفاء- جمع مصفّ، وهو موضع الحرب الّذي يكون فيه الصفوف، ولفظ النسائي (٣/ ١٧٥): \"وطائفة مواجِهَةَ العدو\". انظر: النهاية (٣/ ٣٧ - ٣٨).\n(^٧) الحديث من زوائد المصنِّفِ على صحيح الإمام مسلم؛ لأن الوصفَ الواردَ هنا لصلاة الخوف مغايرٌ تمامًا لما ورد في أحاديث جابر ﵁ المتقدمةِ [ح / ٢٤٦٨، ٢٤٧٠ - ٢٤٧٤].\nومن أوجه المغايرة:\nأوَّلًا: إن حديث جابر المتقدم بالأرقام المذكورة -والذي رواه مسلم أيضًا- يفيد بأن كلتا الطائفتين ائتمَّتْ بالنبي ﷺ في وقت واحد إِلَّا في حالة السجود، فينتظرُ الصفُّ المؤَخَّرُ فيه حتّى يرفع الصفُّ الأولُ رأسَه من السجود، ثمّ يسجد، بينما في هذا الحديث [ح / ٢٤٧٥] صلّى النبيُّ ﷺ بكل طائفة على حدة.\nثانيًا: في حديث جابر ﵁ المتقدمِ كانت لرسول الله ﷺ ركعتان، ولكلٍّ من الطائفتين ركعتان كذلك، بينما في هذا الحديث كانت لرسول الله ﷺ ركعتان، ولكل طائفة ركعةٌ واحدةٌ فقط.\nفهذا الحديث مغاير لأحاديث جابر السابقة ولم يخرجه مسلم أصلًا.\nوقد أخرجه: ابنُ أبي شيبة في (مصنَّفه): (٨٢٧٦)، (٢/ ٢١٦) [ومن طريقه ابنُ حبّان: (٢٨٦٩)، (٧/ ١٢٠)]، وأحمدُ (٣/ ٢٩٨)، وابن خزيمة (١٣٤٧)، (٢/ ٢٩٤ - ٢٩٥)، والطّبريّ في (تفسيره): (١٠٣٤٥)، (٤/ ٢٤٩)، كلُّهم من طريق محمّد بن جعفر (غندر) عن شعبة، عن الحكم، عن يزيد الفقير، به، بنحوه.\nوأخرجه النسائي (٣/ ١٧٤) في (صلاة الخوف)، وابن خزيمة (١٣٤٧، ١٣٤٨)، =\n⦗٤٠١⦘ = (٢/ ٢٩٤ - ٢٩٥) من طرق، عن شعبة، به.\nوأخرجه ابنُ أبي شيبة (٨٢٨١)، (٢/ ٢١٧) -مختصرًا -، وابن خزيمة (١٣٤٨)، (٢/ ٢٩٥) من طريق مسعر بن كدام، عن يزيد، به.\nوأخرجه الطيالسي (١٧٨٩)، (ص ٢٤٧)، وابن أبي شيبة (٨٢٨١)، (٢/ ٢١٧) -مختصرًا -، والنسائي (٣/ ١٧٥)، وابن خزيمة (١٣٦٤)، (٢/ ٣٠٤ - ٣٠٥)، والطحاوي في (المعاني): (١/ ٣١٠)، والبيهقي (٣/ ٢٦٣)، كلُّهم من طرق، عن عبد الرّحمن بن عبد الله المسعودي، عن يزيد الفقير، به.\nولفظُ ابن أبي شيبة وغيْرِه: \"فقام صف بين يديه، وصف خلفه\"، وفيه زيادة توضيح وبيان بأن العدوَّ كان بين المسلمين وبين القبلة.\nوالحديث بإسناد المصنفِ صحيح لولا (يحيى بن فَصِيْل) هذا، لكنه متابَعٌ متابعة قاصرة هنا، وطريق أحمد وابن أبي شيبة وابن خزيمة وابن حبّان على شرط الشيخين، فهو صحيح لغيره.\nومن شواهد هذا الحديث:\n١ - حديث ابن عبّاس ﵁: أخرجه ابن أبي شيبة (٨٢٨١)، (٢/ ٢١٥)، وأحمد (١/ ٢٣٢) -[برقم / ٢٠٦٣]، والنسائي (٦/ ١٦٩)، وابن خزيمة (١٣٤٤)، (٢/ ٢٩٣ - ٢٩٤)، وابن حبّان (٢٨٧١)، (٧/ ١٢٢)، وغيرُهم من طرق، عن الثّوريّ، عن أبي بكر ابن أبي الجهم، عن عبيد الله بن عبد الله، عن ابن عبّاس مرفوعًا، وهو صحيح على شرط مسلم.\n٢ - حديث زيد بن ثابت ﵁: أخرجه عبد الرزاق (٤٢٥٠) وابن أبي شيبة (٨٢٧٢)، (٢/ ٢١٥)، والنسائي (٣/ ١٦٨)، وغيرُهم من طرق، عن الثّوريّ، عن الرّكين بن الرَّبيع، عن القاسم بن حسان، عن زيد بن ثابت مرفوعًا، وإسناده حسن.","vol":"6","page":398},{"text":"<span data-type='title' id=toc-408>[باب] (^١) ذكرِ خبرِ سَهْلِ بن أبي حثمة (^٢) عن النّبيّ ﷺ في صلاة الخوف، وهي: ركعتان، وصفتها (^٣): أن طائفةً من المسلمين يُكبِّرون مع الإمام، وطائفةٌ تحرسُهم، وجوهُهُم إلى العدوّ، فإذا صلَّتِ الطائفةُ مع الإمام ركعةً ثبتَ الإمامُ قائمًا، وصَلَّتْ لأنفُسها ركعةً، وانصرفَتْ إلى مكان من يحْرُسُهم، وينصرف (^٤) هؤلاء؛ فيقفون مع الإمام، فيركع (^٥) ويَثْبُتُ جالسًا حتّى يُصلُّوا ركعةً، ثمّ يُسلّم بهم</span>\n_________\n(^١) من (ل) و(م).\n(^٢) هو: سهل بن أبي حثمة بن ساعدة بن عامر الأنصاري الخزرجي، المدني، صحابي صغير، مات النبي ﷺ وهو ابن ثمان سنين، وعلى هذا فتكون روايته لقصة صلاة الخوف مرسلة، وانظر (ح / ٢٤٨٠)، وتوفي في أول خلافة معاوية ﵄ و(حيثمة) بمفتوحة وسكون مثلثة ع. انظر: الاستيعاب (١٠٨٧) (٢/ ٢٢١)، أسد الغابة (٢٢٨٦)، (٢/ ٥٧٠)، تهذيب الكمال (١٢/ ١٧٧ - ١٧٩)، الإصابة (٢٥٢٦) (٣/ ١٦٣)، الفتح (٧/ ٤٩٠)، تهذيب التهذيب (٤/ ٢١٨)، المغني للفتني (ص ٧١).\n(^٣) في (م): \"وحديثهما\" وهو خطأ.\n(^٤) كذا في (ط)، وفي النسخ: (وينصرفوا) -بالجمع- وهو خطأ، -إِلَّا على لغة (أكلوني البراغيث) - والصّحيح: \"وينصرف\" -بالوحدة-.\n(^٥) في (ل): \"فيركع بهم ركعة\" وفي (م): \"فركع بهم ركعة\"، وما في (ل) أنسب.","vol":"6","page":402},{"text":"٢٤٧٦ - حدّثنا عبد الرّحمن بن محمّد بن منصور البصري (^١)، قال: ثنا يحيى بن سعيد القطان، قال: ثنا يحيى بن سعيد (^٢)، ح\nوحدثنا أبو داود السِّجْزِي (^٣)، قال: ثنا القعنبي، عن مالك، عن يحيى بن سعيد، عن القاسم بن محمّد (^٤)، عن صَالح بن خَوّات الأنصاري (^٥)، أن سَهلَ بن أبي حثمة الأنصاري حدَّثه، أنَّ صلاةَ الخوف: أن يقومَ الإمامُ وطائفةٌ من أصحابه، وطائفةٌ مواجهة العدوِّ، فيركعُ الإمامُ ركعةً، ويسجُد بالذين معه، ثمّ يقومُ، فإذا استوى قائمًا ثبت قائمًا، وأتمُّوا لأنفُسِهِم الركعَةَ الثّانية (^٦)، ثمّ سلَّموا وانصرفوا والإمامُ قائمٌ، فكانوا\n⦗٤٠٤⦘ وُجاه (^٧) العدوِّ، ثمّ يُقْبلُ الآخرون الذين لم يصلُّوا فيكبرون (^٨) وراء الإمام [فيرْكع بهم (^٩)]، ويسجُدُ بهم، ثمّ يسلِّم (^١٠)، فيقومون فيركَعُون لأنفسِهِم الثّانية، ثمّ يُسلّمون\" (^١١) (^١٢). معنى حديثهما واحد (^١٣).\n_________\n(^١) هو: المعروف بـ (قربزان).\n(^٢) هو: الأنصاري.\n(^٣) في (ل) و(م): \"السجستاني\"، وهو كذلك، والحديث في سننه (١٢٣٩) (٢/ ٣١ - ٣٢).\n(^٤) هنا موضع الالتقاء، رواه مسلم عن عبيد الله بن معاذ العنبري، حدّثنا أبي، حدّثنا شعبة، عن عبد الرّحمن بن القاسم (بن محمّد)، عن أبيه، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٥)، برقم (٨٤١).\n(^٥) ابن جُبَيْر بن النعمان الأنصاري، المدني، \"ثقة، من الرّابعة\".\nو\"خوات\" بفتح المعجمة، وتشديد الواو، وآخره مثناة. تهذيب الكمال (١٣/ ٣٥ - ٣٦)، توضيح المشتبه (٢/ ٤٩٩)، التقريب (ص ٢٧١).\n(^٦) في سنن أبي داود: \"الباقية\"، و\"الركعة\" مزيدة فيه في الموضع الأخير أيضًا، وكذلك في الموطأ -رواية يحيى-.\n(^٧) أي: مقابلهم وإزاؤهم، وتكسر الواو وتضم. انظر: المشارق (٢/ ٢٨٠)، النهاية (٥/ ١٥٩).\n(^٨) في جميع النسخ: \"فيكبروا\" -بالجزم- وهو خطأ لانتفاء الجازم، والتصحيح من سنن أبي داود (١٢٣٩) وموطَّأ مالك (١/ ١٨٤) وقد ساق المصنِّف هنا لأبي داود السابق.\n(^٩) ما بين المعقوفتين ساقط من الأصل، وقد أثبته من (ل) و(م)، وهو موجود في سنن أبي داود أيضًا.\n(^١٠) في الأصل و(ط) هنا زيادة: \"بهم\" بخلاف (ل) و(م) وسنن أبي داود والموطَّأ، وهذه الزيادة خطأ، لأنهم لا يسلمون قبل الإتمام.\n(^١١) هذا يخالف ما سيأتي من أن الإمام ينتظر انتهاء الطائفة الثّانية من قضاء ركعتها الثّانية، ثمّ يسلم بالجميع، وانظر (ح / ٢٤٧٧).\n(^١٢) (ك ١/ ٥٢٨).\n(^١٣) وأخرجه البخاريّ (٤١٣١) في \"المغازي\" باب غزوة ذات الرّقاع … (٧/ ٤٨٦) عن مسدد، عن القطان، به، بنحو سياق مسلم -رحمهما الله تعالى-.\nوالحديث في موطأ مالك -رواية يحيى - (١/ ١٨٣)، بمثله.","vol":"6","page":403},{"text":"٢٤٧٧ - حدّثنا محمّد بن إسماعيل بن سالم [المكي] (^١)، وعمّار بن رَجَاء، قالا: ثنا رَوْح بن عُبَادة، قال: ثنا شعبة (^٢)، قال: ثنا عبد الرّحمن بن\n⦗٤٠٥⦘ القاسم، عن أبيه، عن صالح بن خَوّات، عن سَهْل بن أبي حثمة، عن النَّبي ﷺ، بمثل حديث يحيى بن سعيد في صلاةِ الخوف، قال: \"يقوم طائفةٌ بين يَدَيِ الإمام، وطائفة (^٣) خَلفه، فيصلّي بالذين خلفه ركعةً وسجدتين، ثمّ يَقْعُد مكانه، ثمّ يُصلوا (^٤) ركعةً وسَجدتَين، ثمّ يَتَحَوَّلون إلى مكان (^٥) أصحابهم، ثمّ يتحَوَّل أصحابهم إلى مَكَان هؤلاء، فَيصلّي بهم ركعةً وسَجْدَتَين، ثمّ يَقْعُد مكانَه حتّى يصلُّوا ركعةً وسجدتين ثمّ يُسَلِّم\" (^٦) (^٧).\n_________\n(^١) من (ل) و(م) وهو كذلك.\n(^٢) هنا موضع الالتقاء.\n(^٣) في (ط): \"والطائفة\" وهو خطأ.\n(^٤) كذا في النسخ، وهو خطأ؛ لانتفاء الجازم، والصّحيح: (يصلون)، وعند ابن الجارود (٢٣٦) وابن حبّان (٢٨٨٥) بلفظ: \"حتّى يقضوا ركعة وسجدتين\".\n(^٥) في (ل) و(م): \"مقام\" وكذلك في المنتقى لابن الجارود، حيث روى الحديث عن إسماعيل المكي، من طريق يحيى الأنصاري، به -ثمّ ساق المتن بمثل ما هنا، ثمّ رواه عن المكي، به، وقال: \"بمثله\". (٢٣٦/ ٢٣٧) (١/ ٢١٢) -مع الغوث-، وعند ابن حبّان (٢٨٨٥) (٧/ ١٤٠) وابن خزيمة (١٣٥٨) - من حديث روح، به، بمثل المثبت.\n(^٦) أخرجه البخاريّ (٤١٣١) في \"المغازي\"، باب غزوة الرّقاع (٧/ ٤٨٦)، عن مسدد، عن القطان، عن شعبة، به، وأحال متنه على حديث يحيى الأنصاري، بقوله: \"بمثله\".\n(^٧) تقدّم في حديث يحيى بن سعيد الأنصاري أن الإمام يسلم قبل أن تقضى الطائفةُ الثَّانِيَةُ الركعةَ، وهنا أنه ينتظرهم ويسلّم بهم، وكلا الحديثين متفق على صحتهما -كما بُين ذلك- ولكن رواية يحيى الأنصاري موقوفة، على أن الإمام ابن عبد البرّ قال: \"ومثله لا يقال من جهة الرأي، وهذه -رواية شعبة- وإن كانت مرسلة إِلَّا أنها من مراسيل الصحابي -سهل- وهي كالمرفوع\".\nوبناءً على هذا الاختلاف بين الحديثين المذكورين اختلف الأئمة الذين أخذوا بحديث سهل في كيفية صلاة الخوف. =\n⦗٤٠٦⦘ = وبالأول أخذ الإمام مالك -وسيأتي مزيد تفصيل في رأيه في (ح / ٢٤٨٠) إن شاء الله تعالى- وبالثّاني أخذ الشّافعيّ، ومال إليه أحمد، ومن حجج مالك في هذا الاختيار القياس على سائر الصلوات في أن الإمام ليس له أن ينتظر أحدًا سبقه بشيء، وأن السنة المجتمع عليها أن يقضى المأمومون ما سبقوا به بعد سلام الإمام.\nوذهب ابن حزم إلى أنه لا سلَفَ للإمام مالك في ذلك إِلَّا سهل بن أبي حثمة.\nودعم الشّافعي رأيه بظاهر القرآن الكريم أوَّلًا.\nوثانيًا: أن الرِّواية عن سهل متعارضة، فقوله الّذي يوافق روايته ورواية غيره أولى (وقصده بذلك حديث يزيد بن رومان المرفوع ح / ٧١٩).\nانظر: معرفة السنن والآثار (٥/ ١٦ - ١٨)، التمهيد (١٥/ ٢٦١ - ٢٦٥)، (٢٣/ ١٦٥ - ١٦٦)، المحلى (٥/ ٣٨ - ٣٩)، (طبعة شاكر)، بداية المجتهد (٤/ ١١ - ١٢) -مع الهداية-، المغني (٢/ ٢٦١ - ٢٦٢) -مع الشرح الكبير-، الإنصاف للمرداوي (٢/ ٣٥٠ - ٣٥١).","vol":"6","page":404},{"text":"٢٤٧٨ - حدّثنا محمّد بن اللَّيث [المروزي] (^١)، قال: حدثني عَبْدان (^٢)، قال: أخبرني أبي (^٣)، عن شعبة (^٤)، عن عبد الرّحمن بن القاسم، عن أبيه، عن\n⦗٤٠٧⦘ صَالح، عن سَهْل بن أبي حَثْمَة عن النبي ﷺ أنه قال في صلاة الخوف: \"يَصُفّ صفين خلف الإمام، فيصلّي بالصف الذين يلونَه ركعةً وسَجْدتين، ثمّ يقوم هؤلاء مقام هؤلاء، وهؤلاء مقام هؤلاء، فيصلّي بالصف الذين يلونه ركعةً وسجدتين، ثمّ يقعد، ويصلّي الصف الآخر ركعةً وسجدتين، ثمّ يسلم بهم جميعًا\".\n_________\n(^١) من (ل) و(م) وهو كذلك.\n(^٢) هو: عبد الله بن عثمان بن جَبَلة -بفتح الجيم والموحدة- ابن أبي روَّاد -بفتح الراء وتشديد الواو- العَتَكي -بفتح المهملة والمثناة-، أبو عبد الرّحمن المروزي الملقّب \"عبدان\". \"ثقة حافظ\" (٢٢١ هـ)، (خ م د ت س). تهذيب الكمال (١٥/ ٢٧٦ - ٢٧٩)، توضيح المشتبه (٢/ ١٩١ - جبلة)، (٤/ ٢٣٥ - رواد)، (٦/ ١٨١ - العتكي)، التقريب (ص ٣١٣).\n(^٣) هو: عثمان بن جَبَلة المروزي، \"ثقة\"، مات على رأس المائتين، (خ م س). تهذيب الكمال (١٩/ ٣٤٤ - ٣٤٦)، التقريب (ص ٣٨٢).\n(^٤) هنا موضع الالتقاء.","vol":"6","page":406},{"text":"٢٤٧٩ - حدّثنا أبو داود السجستاني (^١)، قال: ثنا عبيد الله بن معاذ (^٢)، قال: ثنا أبي (^٣)، قال: ثنا شعبة، عن عبد الرّحمن بن القاسم، عن أبيه، عن صالح بن خوات، عن سهل بن أبي حثمة: \"أن النّبيّ ﷺ صلّى بأصْحابه في خَوْفٍ، فجعلهم خلفه صَفَّيْنِ، فصلّى بالذين يلونه ركعةً، ثمّ قام فلم يزل قائمًا حتّى صلّى الذين خلفه ركعة، ثمّ تقدموا وتأخر الذين كانوا قدَّامَهم، فصلّى بهم النّبيّ ﷺ ركعة، ثمّ قعد حتّى صلّى الذين تخلًفوا ركعةً ثمّ سلّم\".\n_________\n(^١) والحديث في سننه (١٢٣٧) (٢/ ٣٠).\n(^٢) هنا موضع الالتقاء. و\"عبيد الله بن معاذ\" هو ابن مُعاذ بن نصر بن حسَّان العَنْبري، أبو عمرو البصري، \"ثقة حافظ\" (٢٣٧ هـ) (خ م د س). تهذيب الكمال (١٩/ ١٥٨ - ١٦٠)، التقريب (ص ٣٧٤).\n(^٣) هو: مُعاذ بن معاذ بن نصر العنبري، أبو المثنى البصري القاضي، \"ثقة متقن\" (١٩٦ هـ)، ع. تهذيب الكمال (٢٨/ ١٣٢ - ١٣٧)، التقريب (ص ٥٣٦).","vol":"6","page":407},{"text":"٢٤٨٠ - أخبرنا يونس بن عبد الأعلى قال: أبنا ابن وهب، أن\n⦗٤٠٨⦘ مالكًا (^١) حدثه ح\nوحدثنا أبو داود الحراني، قال: ثنا القعنبي، عن مالك، عن يزيد بن رومان (^٢)، عن صالح بن خوات، عمن (^٣) صلّى مع النبي ﷺ يوم ذاتِ الرقاعِ (^٤) صلاة الخوف: \"أن طائفةً صفتْ معه، وطائفة وُجاه العدو،\n⦗٤٠٩⦘ فصلّى بالذين معه ركعة، ثمّ ثبت قائمًا، وأتمّوا لأنفسهم، ثمّ انصرفوا وصفوا وُجاه العدوِّ، وجاءت (^٥) الطائفةُ الأُخرى فصلَّى بهم الركعةَ الّتي بقيتْ من صلاته، ثمّ ثبتَ جالسًا، وأتموا لأنفسهم، ثمّ سلّم بهم\" (^٦).\nزاد القعنبي: قال مالك: \"وحديث يزيد بن رومان أحبُّ ما سمعت إِليَّ\" (^٧).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن يحيى بن يحيى، عن مالك، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٥ - ٥٧٦) برقم (٨٤٢).\n(^٢) هو: المدني، أبو رَوْح، مولى آل الزبير، \"ثقة\"، (١٣٠ هـ)، ع. تهذيب الكمال (٣٢/ ١٢٢ - ١٢٣)، التقريب (ص ٦٠١).\n(^٣) قيل: اسم هذا المبهم سهل بن أبي حثمة، لأن القاسم بن محمد روى هذا الحديث عن صالح، عن سهل، كما سبق في الأحاديث (٢٤٧٦ - ٢٤٧٧) وهذا ظاهر من صنيع أبي حاتم في علل ابنه (١/ ١٢٨) (٣٥٢)، ولكن رجح الحافظ في (الفتح) (٧/ ٤٨٧) أنه أبوه (خوات بن جُبَيْر) وجزم بذلك النووي في (تهذيب الأسماء واللغات) (١/ ١٧٨، ٢/ ٣١٥). وراجع \"الفتح\" للوقوف على الأدلة التي تقوي مذهبه في ذلك.\n(^٤) هي غزوة معروفة، كانت في أوائل سنة ٧ هـ على الراجح، خرج النبي ﷺ فيها مستهدفًا غطفان، فسار حتى وصل (نخلًا) -وهو الوادي الذي تقع فيه بلدة (الحناكية) شرق المدينة على مسافة مائة كيل، فلقى بها جمعًا من غطفان، فتقاربوا ولكن لم يحصل قتال، ثم عادوا إلى المدينة، وسميت بذلك لأنهم لفُّوا في أرجلهم الخِرق بعد أن تنقّبت خِفافهم، وكان لكل ستةٍ بعيرٌ يتعاقبون على ركوبه، وقيل: غير ذلك.\nراجع: صحيح البخاري (٧/ ٤٨١)، السيرة لابن هشام (٣/ ١١٩)، زاد المعاد (٣/ ٢٥٠ - ٢٥٤)، فتح الباري (٧/ ٤٨١ - ٤٨٨)، المعالم الأثيرة (ص ٢٨٧).\n(^٥) (ك ١/ ٥٢٩).\n(^٦) الحديث في موطَّأ مالك -رواية يحيى- (١/ ١٨٣)، بدون ما زاده القعنبي، وأخرجه البخاريّ (٤١٢٩) في \"المغازي\" باب غزوة ذات الرّقاع … (٧/ ٤٨٦)، عن قتيبة، عن مالك، به، بمثله.\n(^٧) وقد ثبت رجوع مالك عن هذا الرأي، قال ابن القاسم: \"العمل عند مالك في صلاة الخوف على حديث القاسم بن محمّد عن صالح بن خوَّات، قال: وقد كان مالك يقول بحديث يزيد بن رومان، ثمّ رجع إلى هذا\". التمهيد (١٥/ ٢٦٢)، (٢٣/ ٣٢).","vol":"6","page":407},{"text":"<span data-type='title' id=toc-409>[باب] (^١) بيانِ صلاةِ الخوفِ من العدو قَبْلَ اجتماعهم ووقوفهم للمسلمين، وصفتها: أن الإمام يصلي بطائفة ركعتين، والطائفة الأخرى تحرسهم، ثم تنصرفُ الّتي صلت فتقفُ مكانهم، وتنصرف الطائفة الّتي بإزاء العدوّ إلى الإمام، فيصلّي بهم ركعتين، فيكون للإمام أربعٌ (^٢)، و</span>لهم ركعتان (٣) ركعتان (^٣)\n_________\n(^١) (ل) و(م).\n(^٢) في النسخ: \"أربعًا\" -بالنصب- والتصحيح من عندي.\n(^٣) في النسخ: \"ركعتين ركعتين\" والتصحيح من عندي.","vol":"6","page":410},{"text":"٢٤٨١ - حدّثنا الصغاني، قال: ثنا عفَّانُ بن مُسلم (^١)، قال: ثنا أبانٌ العطَّار، عن يحيى بن أبي كثير، عن أبي سلَمَةَ، عن جابر بن عبد الله، قال: \"أقبلنا مع رسول الله ﷺ حتّى إذا كنا بذات (^٢) الرّقاع. فكنا إذا أتيْنا على\n⦗٤١١⦘ شجرة ظليلة (^٣) تركناها لرسول الله ﷺ قال: فجاء رجل (^٤) من المشركين وسيف نبي الله (^٥) ﷺ معلق بشجرة، فأخذ سيف نبي الله ﷺ فاخْتَرطَه (^٦)، فقال لرسول الله ﷺ: \"تخافني\"؟ قال: \"لا\". قال: \"فمن يمنعك مني\"؟ قال: \"الله يمنعني منك\". قال: فتهدده أصحاب رسول الله ﷺ قال: فَغَمَد (^٧) السَّيْفَ وعلقه، قال: فنودي بالصلاة، قال: فصلّى بطائفة ركعتين، ثمّ تأخروا، فصلّى بالطائفة الأخرى ركعتين. قال: فكانت لرسول الله ﷺ أربع ركعات، وللقوم ركعتان (^٨).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، عن عفان، به. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٦) برقم: (٨٤٣).\n(^٢) قيل: اسم شجرة في موضع الغزوة، سميت الغزوة بها، وقيل: ذات الرّقاع جبل فيه سواد وبياض وحمرة، فكأنها رقاعٌ في الجبل.\nورجح الحموي أنه موضعٌ، وموقعها محصور بين (نخل) -وادي الحنكية- وبين (الشُّقرة) في مسافة خمسة وعشرين كيلًا طولًا، فالأول (نخل) يبعد عن المدينة (١٠٠) كيل، والثّاني يبعد عنها (٧٥) كيلًا. انظر: معجم البلدان (٣/ ٦٤)، المعالم الأثيرة (ص ١٢٨).\n(^٣) أي: ذات ظل. شرح النووي (٦/ ١٢٩)، مكمل الإكمال (٣/ ١٩٧).\n(^٤) أخرج البخاريّ تعليقًا عن مسدد عن، أبي عوانة، عن أبي بشر، قال: اسم الرَّجل: \"غورث ابن الحارث\"، وأخرجه أحمد مُسْنَدًا متصلًا في مسنده (٣/ ٣٦٤ - ٣٦٥) وسعيد بن منصور في سننه (٢/ ١٩٩)، والخطيب في الأسماء المبهمة (ص ٢٤٧)، وابن بشكوال في (الغوامض) (١/ ٤١٧) وغيرهم، (و\"غورث\" على وزن \"جعفر\"، وقيل: بضم أوله. راجع صحيح البخاريّ (٧/ ٤٩١ - ٤٩٣، مع الفتح).\n(^٥) في (ل) و(م): \"رسول الله ﷺ\"، وعند البغوي في شرح السنة (٤/ ٢٨٧)، حيث رواه من طريق المصنِّف كالمثبت.\n(^٦) أي: سَلَّه، وهو افتعل من \"الخرط\". المشارق (١/ ٢٣٢)، النهاية (٢/ ٢٣).\n(^٧) وفي صحيح مسلم \"فأغمد\"، وكلاهما بمعنى، و\"غمد\" السيف: غلافه الّذي يصونه ويستره. انظر: المشارق (٢/ ١٣٥)، النهاية (٣/ ٣٨٣).\n(^٨) وأخرجه البخاريّ (٤١٣٦) تعليقًا عن أبان، به، بنحوه. الصّحيح (٧/ ٤٩١) باب غزوة ذات الرّقاع من كتاب المغازي.","vol":"6","page":410},{"text":"٢٤٨٢ - حدّثنا حدّثنا حمدان بن علي الورَّاق (^١)، قال: ثنا يحيى بن بِشْر الحريري (^٢)، قال: ثنا مُعَاويةُ بن سَلَّام (^٣)، قال: أخبرني يحيى [يعني: ابنَ أبي كثير] (^٤)، قال: أخبرني أبو سلمة، أن جابر بن عبد الله أخبره أنه صلّى مع رسول الله ﷺ صلاة الخوف، فصلّى رسول الله ﷺ بإحدى الطائفتين ركعتين، ثمّ صلّى بالطائفة الأخرى ركعتين، فصلّى رسول الله ﷺ أربع ركعات، وصلَّى كلُّ (^٥) طائفة ركعتين\".\n_________\n(^١) هو: محمّد بن علي بن عبد الله، أبو جعفر البغدادي.\n(^٢) ابن كثير الحريري -بفتح المهملة- الكوفي أبو زكريا الأسدي، \"صدوق\" (٢٢٧ هـ)، (م).\nو\"الحريري\" نسبة إلى \"الحرير\"، وهو نوع من الثِّياب، وفي الأصل \"الجريري\" -بالمعجمة- وهو تصحيف، والمثبت من (ل) و(م). تهذيب الكمال (٣١/ ٢٤٢ - ٢٤٤)، الأنساب (٢/ ٢٠٨)، اللباب (١/ ٣٦٠)، التقريب (ص ٥٨٨).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن عبد الله بن عبد الرّحمن الدارمي، أخبرنا يحيى (يعني: ابنَ حسَّان) حدّثنا معاوية، به، بمثله إِلَّا ما سيأتي بيانه. الكتاب والباب المذكوران في (ح / ٢٤٦٥)، (١/ ٥٧٦) برقم (٨٤٣/ ٣١٢).\n(^٤) من (ل) و(م) وهو كذلك.\n(^٥) كذا في النسخ، وفي صحيح مسلم، وصحيح ابن خزيمة (١٣٥٢)، (٢/ ٢٩٧) - حيث رواه أيضًا من طريق يحيى بن حسَّان، به، بلفظ: (وصلّى بكل طائفة ركعتين).","vol":"6","page":412},{"text":"<span data-type='title' id=toc-410>[باب] (^١) بيان وجوبِ صلاةِ الكسوف</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":413},{"text":"٢٤٨٣ - حدّثنا محمّد بن إسحاق البكائي (^١) وعليُّ بن (^٢) حرب، قالا: ثنا يعلى بن عُبَيْدٍ، ح\nوحدثنا الدقيقي (^٣)، قال: ثنا يزيد بن هارون، ح\nوحدثنا أبو الْبَخْتَرِي (^٤)، قال: ثنا أبو أُسَامة (^٥)، قالوا: ثنا إسماعيل بن أبي خالد (^٦)، عن قيس بن أبي حازم (^٧)،\n⦗٤١٤⦘ عن أبي مسعود (^٨)، عن النبي ﷺ قال: \"إن الشّمس والقمر لا ينكسفان لموت أحد من الناس، ولكنهما آيتان من آيات الله، فإذا رأيتموهما فقوموا فصلوا\" (^٩). قال البَكَّائي: \"ليس يَنْكَسِفَان\" (^١٠).\nو(^١١) قال فيه سفيان و(^١٢) وكيع، عن إسماعيل: \"يوم مات إبراهيم ابن النّبيّ (^١٣) \" (^١٤).\n_________\n(^١) هو: العامري أبو بكر الكوفي، و\"علي بن حرْب\" هو الطائي، أبو الحسن الموصلي.\n(^٢) (ك ١/ ٥٣٠).\n(^٣) هو: محمّد بن عبد الملك الواسطي.\n(^٤) هو: عبد الله بن محمّد بن شاكر العنبري البغدادي، و\"أبو أسامة\" هو: حماد بن أسامة الكوفي.\n(^٥) هنا موضع الالتقاء في هذه الطريق، وانظر ما بعده.\n(^٦) هنا ملتقى جميع الطرق، رواه مسلم عن يحيى بن يحيى، أخبرنا هشيم؛ وعن عبيد الله بن معاذ العنبري ويحيى بن حبيب، قالا: ثنا معتمر؛ وعن أبي بكر بن أبي شيبة، حدّثنا وكيع وأبو أسامة، وابن نمير؛ وعن إسحاق بن إبراهيم، أخبرنا جرير وكيع، وعن ابن أبي عمر، حدّثنا سفيان (وهو ابن عيينة) ومروان، ثمانيتهم عن إسماعيل بن أبي خالد، به، بنحوه. كتاب الكسوف، باب ذكر النِّداء بصلاة الكسوف \"الصّلاة جامعة\"، (٢/ ٦٢٨) برقم (٩١١/ ٢١، ٢٢، ٢٣).\n(^٧) هو البجلي، أبو عبد الله، الكوفي، \"ثقة\"، مخضرم، ويقال: له رؤية، مات بعد سنة ٩٠ هـ أو قبلها. ع. انظر: أسد الغابة (٤٣٣٧)، تهذيب الكمال (٢٤/ ١٠ - =\n⦗٤١٤⦘ = ١٦)، الإصابة ٧٣١٠) (٥/ ٣٩٩ - ٤٠١)، التقريب (ص ٤٥٦).\n(^٨) واسمه: عقبة بن عمرو.\n(^٩) وأخرجه البخاريّ (١٠٤١) في \"الكسوف\" باب الصّلاة في كسوف الشّمس (٢/ ٦١١، مع الفتح) عن شهاب بن عباد، قال: حدّثنا إبراهيم بن حُميد -وبرقم (١٠٥٧) فيه، باب: لا تنكسف الشّمس لموت أحد ولا لحياته، (٢/ ٦٣٣) عن مسدد؛ و(٣٢٠٤) في \"بدء الخلق\" باب صفة الشّمس والقمر، (٦/ ٣٤٣)، عن محمّد بن المثنى، كلاهما [مسدد ومحمد بن المثنى] عن يحيى القطان، كلاهما [إبراهيم بن حميد والقطان] عن إسماعيل بن أبي خالد، به، بنحوه.\n(^١٠) وبمثله قال معتمر في صحيح مسلم (٩١١/ ٢٢).\n(^١١) الواو في \"وقال\" لا توجد في (ل) و(م).\n(^١٢) في الأصل \"بن\" بدل الواو، ففيه: سفيان بن وكيع، وهو محرف، والمثبت من (ل) و(م) وهو الصّحيح.\n(^١٣) في (ل) و(م) هنا زيادة: \"صلّى الله عليهما\".\n(^١٤) أخرجه مسلم (٩١١/ ٢٣)، كما سبق.","vol":"6","page":413},{"text":"٢٤٨٤ - حدّثنا عمار بن رَجَاء (^١)، قال: ثنا الحسين الجُعْفي، قال:\n⦗٤١٥⦘ ثنا زائدة، قال: ثنا إسماعيل (^٢)، بمثله.\n_________\n(^١) أبو ياسر التَّغْلِبيِ. والحسين هو ابن علي بن الوليد الجعفي. و\"زائدة\" هو ابن قدامة.\n(^٢) هنا موضع الالتقاء.","vol":"6","page":414},{"text":"٢٤٨٥ - حدّثنا أبو عبيد الله (^١) ابن أخي ابن وهب، قال: ثنا عمي (^٢)، ح\nوحدثنا صالح بن عبد الرّحمن (^٣) -هو (^٤) ابن عمرو بن الحارث- قال: ثنا حجاج الأَزْرَقُ (^٥) قال: أبنا ابن وهب (^٦)، عن عمرو بن الحارث، عن عبد الرّحمن بن القاسم، عن أبيه، عن عبد الله بن عمر، أنه كان يُخْبِرُ عن رسول الله ﷺ أنَّه قال: \"إن الشّمس والقمر لا يخسفان لموت أحد ولا لحياته، ولكنهما آية من آيات الله، فإذا رأيتموهما فصلوا\" (^٧) (^٨).\n_________\n(^١) هو: أحمد بن عبد الرّحمن بن وهب بن مسلم القرشي.\n(^٢) هو: عبد الله بن وهب الإمام. وهو الملتقى هنا، رواه مسلم عن هارون بن سعيد الأيلي، عن ابن وهب، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٤٨٣)، (٢/ ٦٣٠) برقم (٩١٤).\n(^٣) هو: المصري.\n(^٤) \"هو\" ليست في (ل) و(م).\n(^٥) هو: ابن إبراهيم، أبو محمّد البغدادي.\n(^٦) في (ل) و(م) هنا: \"جميعًا\"، ولا يصح، لأن الراوي واحد، وهو ابن وهب.\n(^٧) في الأصل هنا -في الصُّلب-: \"آخر الجزء التّاسع من أصل سماع شيخنا أبي المظفر السمعاني ﵀\".\n(^٨) وأخرجه البخاريّ (١٠٤٢) في \"الكسوف\" باب الصّلاة في كسوف الشّمس (٢/ ٦١١، مع الفتح) عن أصبغ؛ و(٣٢٠١) في \"بدء الخلق\" باب صفة الشمس =\n⦗٤١٦⦘ = والقمر، (٦/ ٣٤٣) عن يحيى بن سليمان، كلاهما عن ابن وهب، به، بمثله، إِلَّا أن الأوّل قال: \"آيتان\" بدل \"آية\".","vol":"6","page":415},{"text":"<span data-type='title' id=toc-411>[باب] (^١) ذكرِ وجوبِ ذكر الله واستغفاره عند الكسوف، والدّليل على أنه نذير وتحذير للعباد لينتهوا من المعاصي، ويخافوا نقمة الله، وبيان المبادرة إلى المسجد، والاجتماع فيه للصلاة، والنداء بها، وطول القنوت فيها والركوع والسجود</span>\n_________\n(^١) من (ل) و(م) وفيها: \"باب بيان وجوب ذكر الله\".","vol":"6","page":416},{"text":"٢٤٨٦ - حدّثنا أحمد بن عبد الحميد الحارثي (^١) وعبد الله بن محمّد بن شاكر، قالا: ثنا أبو أسامة (^٢)، قال: ثنا بُرَيْدٌ (^٣)، عن أبي بُرْدَة (^٤)، عن أبي موسى (^٥)، قال: \"خسفت الشّمس زمن رسول الله ﷺ فقام فزعًا\n⦗٤١٧⦘ يخشى أن تكون السّاعة حتّى أتى المسجد، فقام يصلّي بأطول قيام وركوع وسجود، ما رأيته يفعله في صلاة قط، ثمّ قال: \"إن هذه الآيات التي يرسل الله لا تكون لموت أحد ولا لحياته، ولكن الله يرسلها يخوّف بها عباده، فإذا رأيتم منها شيئًا فافْزَعُوا (^٦) إلى ذكر الله ودعائه واستغفاره\" (^٧).\n_________\n(^١) أبو جعفر الكوفي، وعبد الله بن محمّد هو العنبري البغدادي، وأبو أسامة هو: حماد بن أسامة.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن أبي عامر الأشعري عبد الله بن بَرّاد ومحمد بن العلاء، قالا: حدّثنا أبو أسامة، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٤٨٣)، (١/ ٦٢٨) برقم (٩١٢).\n(^٣) ابن عبد الله بن أبي بردة بن أبي موسى الأشعري الكوفي.\n(^٤) ابن أبي موسى الأشعري.\n(^٥) هو: الأشعري، صحابي معروف، اسمه: عبد الله بن قيس بن سليم، (٥٠ هـ) وقيل: بعدها. ع. تهذيب الكمال (١٥/ ٤٤٦ - ٤٥٣)، الإصابة (٤٩١٦) (٤/ ١٨١ - ١٨٣).\n(^٦) أي: بادروا إليها، والجأوا إليها، واستغيثوا بها على دفع الأمر الحادث. انظر: مشارق الأنوار (٢/ ١٥٦)، النهاية (٣/ ٤٤٤).\n(^٧) وأخرجه البخاريّ (١٠٥٩) في \"الكسوف\" باب الذكر في الكسوف، (٢/ ٦٣٤، مع الفتح) عن محمّد بن العلاء، به، بمثله.","vol":"6","page":416},{"text":"٢٤٨٧ - حدّثنا وَحْشِيُّ: (^١) محمد (^٢) بن محمّد الصُّوريُّ بمكة، ويوسفُ بن مُسَلَّم، قالا: ثنا محمّد بن المبارك، ح\nوحدثنا أبو عُتْبَةَ الحِجَازِيُّ (^٣)، قال: ثنا محمّد بن حمير، ح\nوحدثنا محمّد بن إدريس (^٤)، قال: ثنا يحيى بن صالح الوُحَاظِي، قالوا: ثنا معاويةُ بن سَلَّامٍ (^٥)، عن يحيى بن أبي كثير، قال: أخبرني أبو سلمة بن\n⦗٤١٨⦘ عبد الرّحمن، أن عبد الله بن عمرو (^٦) قال: \"كسفَتِ الشَّمْسُ على عهد رسول الله ﷺ فنُودي: (أن الصّلاة جامعةٌ) فركع رسول الله ﷺ ركعتين في سجدةٍ، ثمّ تجلّى عن الشَّمسِ\". قال: وقالت عائشةُ: \"ما سجدتُ سجودًا قط ولا ركوعًا قط كان أطول منه\" (^٧).\n_________\n(^١) في (ل) و(م): \"وحشي بن محمّد\" وكلاهما صحيح، فاسمه: محمّد بن محمّد، و\"وحشي\" لقب له.\n(^٢) (ك ١/ ٥٣١).\n(^٣) هو: أحمد بن الفرج بن سليمان الكندي، ومحمد بن حمير هو: السَّلِيحي.\n(^٤) هو الإمام أبو حاتم الرازي.\n(^٥) هنا موضع الالتقاء، رواه مسلم عن عبد الله بن عبد الرّحمن الدارمي، أخبرنا يحيى بن =\n⦗٤١٨⦘ = حسَّان، حدّثنا معاوية بن سلّام، به، بنحوه. الكتاب والباب المذكوران في (ح/ ٢٤٨٣)، (٢/ ٦٢٧، ٦٢٨) برقم (٩١٠).\n(^٦) تصحفت في (م) إلى \"عُمر\".\n(^٧) وأخرجه البخاريّ (١٠٤٥) في \"الكسوف\" باب النِّداء بـ (الصلاةُ جامعةٌ) في الكسوف، (٢/ ٦١٩، مع الفتح) عن إسحاق، عن الوحاظي، به، بنحوه، مختصرًا.","vol":"6","page":417},{"text":"٢٤٨٨ - حدّثنا عبّاس الدُّوْري، قال: ثنا يحيى بن أبي بُكَيْر، ح\nوحَدَّثَنا جَعْفَر القَلانسيُّ (^١)، قال: ثنا آدم بن أبي إياس، قالا: ثنا شيبان (^٢)، عن يحيى بن أبي كثير، عن أبي سلمة، عن عبد الله بن عمرو قال: \"كسفت الشّمس على عهد رسول الله فنودي أن الصّلاة جامعةٌ، فركعَ رسول الله ﷺ ركعتين في سجدة، ثمّ قام فركع ركعتين في سجدةٍ، ثمّ تجلى الشّمس\".\nقالت عائشة: \"ما سجدتُ سجودًا ولا ركوعًا قطُّ كان أطول منه\" (^٣).\n_________\n(^١) هو: جعفر بن محمّد بن حماد.\n(^٢) هنا موضع الالتقاء، رواه مسلم عن محمّد بن رافع، حدّثنا أبو النضر، حدّثنا أبو معاوية (وهو: شيبان النحوي)، به، بنحوه مقرونًا بحديث معاوية السابق (٢٤٨٧).\n(^٣) وأخرجه البخاريّ (١٠٥١) في \"الكسوف\" باب طولِ السجود في الكسُوفِ =\n⦗٤١٩⦘ = (٢/ ٦٢٦، مع الفتح) عن أبي نعيم، حدّثنا شيبان، به، بنحو سياق مسلم.","vol":"6","page":418},{"text":"٢٤٨٩ - حدّثنا يحيى بن عياش القطان (^١)، قال: ثنا أبو زيد الهَرَوِي (^٢)، قال: ثنا علي بن المبارك، عن يحيى بن أبي كثير (^٣)، بنحوه (^٤).\n_________\n(^١) هو: البغدادي. و\"القطان\" ليست في (ل) و(م).\n(^٢) هو: سعيد بن الربيع، و(الهرَويُّ) نسبة إلى مدينة (هِراة) الواقعة في الشمال الغربي من أفغانستان، وصفها ياقوت سنة (٦٠٧ هـ) بقوله: \"مدينة عظيمة مشهورة، من أمهات مدن خراسان، لم أرَ بـ (خراسان) عند كوني بها في سنة (٦٠٧ هـ) مدينة أجل ولا أعظم ولا أفخم ولا أحسن ولا أكثر أهلًا منها … \" دمَّرها المغول سنة (٦١٨ هـ)، وقد انتعشت بعد الكارثة، بحيث وصفها ابنُ بطوطة سنة (٧٣٣ هـ) بكونها: \"أكبر العامرة بـ (خراسان)، ولا زالت على ذلك حتّى اليوم. انظر: الأنساب (٥/ ٦٣٧)، معجم البلدان (٥/ ٤٥٦)، رحلة ابن بطوطة (ص ٣٩٦)، بلدان الخلافة الشرقية (ص ٤٤٩).\n(^٣) هنا موضع الالتقاء.\n(^٤) في (ل) و(م): \"بإسناده نحوه \".","vol":"6","page":419},{"text":"٢٤٩٠ - حدّثنا يوسف بن مسلَّم وأبو بكر محمد بن أحمد بن رِزْقَان (^١) المِصِّيْصِيَّان، قالا: ثنا حجاج، عن ابن جريج (^٢)، قال: أخبرني\n⦗٤٢٠⦘ منصور بن عبد الرّحمن (^٣)، عن أمّه صَفِيَّةَ بنت شَيْبة (^٤)، عن أسماء بنت أبي بكر، قالت: \"فَزِعَ (^٥) النَّبي ﷺ يوم كسفت الشّمس، فأخذ دِرْعًا (^٦) حتّى أُدرك بردائه، وقام بالناس قيامًا طويلًا، يقوم ثمّ يركع، فلو جاء إنسان بعد ما ركع النَّبي ﷺ لم يكن علم (^٧) أنه ركع ما\n⦗٤٢١⦘ حدّث نفسه أنه ركع، من طول القيام. قالت: فجعلت أنظر إلى المرأة الّتي هي أكبر مني، والمرأة الّتي هي أسقم مني قائمة (^٨)، فأقول: أنا أحقُّ أن أصبِرَ على طول القيام منك\".\nرواه وهيب عن منصور (^٩).\n_________\n(^١) لم يُذكر بجرح ولا تعديل، ولم أقف على سنة وفاته، وذُكر من شيوخه -غير حجاج- علي ابن عاصم، ومن تلاميذه الحسن بن حبيب، وأبو الميمون عبد الرّحمن بن عبد الله الدمشقيان.\nو\"رِزْقان\" -بتقديم الراء وكسرها، بعدها زاي ساكنة. وفي نسخ المستخرج: \"زُرْقان\" -بتقديم الزاي، وقد شكلت بالضمة- وهذا تصحيف. انظر: الإكمال (٤/ ١٨٤)، توضيح المشتبه (٤/ ٢٩٠)، التبصير (٢/ ٦٤١).\n(^٢) هنا موضع الالتقاء، رواه مسلم عن يحيى بن حبيب الحارثي، حدّثنا خالد بن =\n⦗٤٢٠⦘ = الحارث؛ وعن سعيد بن يحيى الأموي، حدثني أبي، كلاهما عن ابن جريج.\nوعن أحمد بن سعيد الدارمي، حدّثنا حبَّان، حدّثنا وُهيب، كلاهما (ابن جريج ووهيب) عن منصور بن عبد الرّحمن، به، بنحوه، ولم يسق لـ (يحيى) الأموي متنه محيلًا على حديث خالد قبله. كتاب الكسوف، باب ما عُرِضَ على النبي ﷺ في صلاة الكسوف من أمر الجنَّة والنار، (٢/ ٦٢٥) بالأرقام: (٩٠٦/ ١٤ - ١٦).\n(^٣) ابن طلحة بن الحارث العبدري، الحجبي، المكي.\n(^٤) ابن عثمان بن أبي طلحة العبدرية.\n(^٥) يحتمل أن يكون معناه: الفزع الّذي هو الخوف، كما في الرِّواية الأخرى \"يخشى أن تكون السّاعة\" [ح / ٢٤٨٦]، ويحتمل أن يكون معناه: الفزع الّذي هو المبادرة إلى الشيء. شرح النووي (٦/ ٢١٢)، إكمال الأبي -مع مكمل السنوسي- (٣/ ٣٠٣).\n(^٦) درع المرأة: قميصها.\nوالمعنى: أنه لشدة سرعته، واهتمامه بذلك، أراد أن يأخذ رداءَه فأخذ درعَ بعضِ أهل البيت سهوًا، ولم يعلم ذلك لاشتغال قلْبِه بأمر الكسوف، فلما علم أهل البيت أنه ترك رداءَه لحق به إنسانٌ.\nشرح النووي (٦/ ٢١٢)، وانظر: المشارق (١/ ٢٥٦)، إكمال الأبي -مع مكمل السنوسي- (٣/ ٣٠٣).\n(^٧) في (م): \"علموا\" وهو خطأ.\n(^٨) منصوب على كونه حالًا من المرأة المذكورة، ويحتمل رفعه على تقدير حذف المبتدأ \"وهي قائمةٌ\".\n(^٩) وصله مسلم عن أحمد بن سعيد الدارمي، حدّثنا حَبَّان، حدّثنا وهيب، به، بنحوه.\n(٩٠٦/ ١٦)، وانظر موضع الالتقاء.","vol":"6","page":419},{"text":"٢٤٩١ - حدّثنا أبو الأزهر (^١)، قال: ثنا عبد الله (^٢) بن نمير (^٣)، عن هشام بن عروة، عن فاطمةَ بنت المنْذِر (^٤)، عن أسماء بنت أبي بكر، قالت: \"كسفت الشّمس على (^٥) عهد رسول الله ﷺ فدخلتُ على عائشة وهي تصلّي، فقلت: ما شأن النَّاس يصلون؟ فأشارت برأسها إلى السَّماء،\n⦗٤٢٢⦘ فقلت: \"آية\"؟ فقالت: \"نعم\"، فأطال رسول الله ﷺ القيام جدًّا حتّى تجلَّاني الغَشْيُ (^٦)، فأخذت قِرُبَةً من ماء إلى جنبي، فجعلت أصب منها على رأسي. قالت: فانصرف رسول الله ﷺ وقد تجلت الشّمس، فخطب رسول الله ﷺ الناس (^٧)، فحمد الله وأثنى عليه، وقال: \"أما بعد ما من شيء تُوعدونه لم أكن رأيته إِلَّا قد رأيته في مقامي هذا حتّى الجنَّة والنار، وإنه قد أوحي إلي أنكم تفتنون في القبور قريبًا أو مثل فتنة المسيح الدجال -لا أدري أيَّ ذلك قالت أسماء-، يؤتى أحدكم فيقال له: \"ما علمك بهذا الرَّجل؟ فأمّا الموقن أو المؤمن -لا أدري أي ذلك قالت أسماء (^٨) - فيقول: هو محمّد رسول الله، جاءنا بالبَيِّنَاتِ والهدى، فأَجَبْنَا واتَّبَعْنَا -ثلاث مرات- فيقال له: قد كنا نعلم أن كُنْتَ (^٩) لتؤمن به، فَنَمْ صالحًا، وأمّا المنافق والمرتابُ -لا أدري أي ذلك قالت أسماء- فيقول: لا أدري، سمعت الناسَ قالوا شيئا فقلتُ\".\n_________\n(^١) هو: أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) (ك ١/ ٥٣٢).\n(^٣) هنا موضع الالتقاء، رواه مسلم عن محمّد بن العلاء الهمداني، حدّثنا ابن نمير، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٩٠) (٢/ ٦٢٤) برقم (٩٠٥).\n(^٤) ابن الزبير بن العوام، زوجة هشام بن عروة، \"ثقة، من الثّالثة\" ع. تهذيب الكمال (٣٥/ ٢٦٥ - ٢٦٦)، التقريب (ص ٧٥٢).\n(^٥) في (ل) و(م): \"في عهد\"، وفي \"شرح السنة\" (١١٣٨) (٤/ ٣٦٧) مثل المثبت، وقد رواه من طريق المصنِّف.\n(^٦) بفتح العين وكسر الشين، وتشديد الياء، وقيل: بسكون الشين، وتخفيف الياء، وهما بمعنى الغشاوة، وهو معروف يحصل بطول القيام في الحر وغيره. انظر: مشارق الأنوار (٢/ ١٣٩)، شرح النووي (٦/ ٢١٠).\n(^٧) \"النَّاس\" ساقط من (ل) و(م).\n(^٨) هنا في الأصل و(ل): \"يؤتى أحدكم\" وفي (م) الكلمة الأولى فقط، وهو مضروب في (ل) و(م) دون الأصل، وهو خطأ ناتج من سبق النظر.\n(^٩) ولفظ مسلم: \"إنك لتؤمن به\".","vol":"6","page":421},{"text":"٢٤٩٢ - حدّثنا عبد الله بن محمّد بن شاكر، قال: ثنا أبو أسامة (^١)، عن هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر، قالت: \"دخلت على عائشة والناس يصلون، فقلت لها: \"ما شأن الناس\".\nواقتص الحديث نحو حديث ابن نمير، عن هشام، وقال فيه: \"وأثنى على الله بما هو أهله\". وفيه: \"أما بعد\" أيضًا (^٢).\n_________\n(^١) هو: حماد بن أسامة الكوفي، وهو الملتقى هنا، رواه مسلم عن أبي بكر بن أبي شيبة، وأبي غريب، قالا: حدّثنا أبو أسامة، به، مختصرًا كما هنا. الكتاب والباب المذكوران في (ح / ٢٤٩١)، (٢/ ٦٢٤) برقم: (١٢/ ٩٠٥).\n(^٢) وأخرجه البخاريّ (٩٢٢) في \"الجمعة\" باب من قال في الخطبة بعد الثّناء: أما بعدُ، (٢/ ٤٦٨) -فتح- تعليقًا عن محمود بن غيلان، عن أبي أسامة، به، بنحوه.","vol":"6","page":423},{"text":"٢٤٩٣ - وأبنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، عن مالك، عن هشام (^١)، عن فاطمة، بنحوه (^٢).\n_________\n(^١) هنا موضع الالتقاء.\n(^٢) وأخرجه البخاريّ في الطّهارة (١٨٤) باب من لم يتوضأ إِلَّا من الغَشْي المثقل، (١/ ٣٤٦، مع الفتح) عن إسماعيل بن أبي أويس؛ وفي \"الكسوف\" (١٠٥٣) باب صلاة النِّساء مع الرجال في الكسوف، (٢/ ٦٣١، مع الفتح) عن عبد الله بن يوسف؛ وفي \"الإعتصام\" (٧٢٨٧) باب الاقتداء بسنن رسول الله ﷺ … (١٣/ ٢٦٤) عن القعنبي، ثلاثتهم عن مالك، به، بألفاظ متقاربة. وهو في الموطَّأ -رواية يحيى- (١/ ١٨٨) بطوله.","vol":"6","page":423},{"text":"٢٤٩٤ - حدّثنا يوسف بن مسلَّم، قال: ثنا حجاج، عن ابن\n⦗٤٢٤⦘ جريج (^١)، عن عطاء (^٢)، قال: سمعت عبيد بن عمير يقول: أخبرني من أُصدِّقُ -حسبتُ (^٣) عائشة- أنها قالت: \"كسفت الشّمسُ على عهد رسول الله ﷺ فقام بالناس قياما شديدًا، يقوم بالناس، ثمّ يركع، ثمّ يقوم ثمّ يركع (^٤)، ثمّ يقوم فيركع، فركع ركعتين، في كلّ ركعة ثلاث ركعات، فركع الثّالثة (^٥) وسجد فلم ينصرف حتّى تجلَّت الشّمسُ، حتّى أن رجالًا (^٦) يومئذ لَيُغْشَى عليهم، حتّى (^٧) أن سِجَالًا (^٨) لتُصَبُّ عليهم ممّا قام بهم. ويقول إذا ركع: \"الله أكبر\"، وإذا رفع قال: \"سمع الله لمن حمده\" ثمّ قام فحمد الله وأثنى عليه، ثمّ قال: \"إن الشّمس والقمر\n⦗٤٢٥⦘ لا تَنْكَسِفَان (^٩) لموت أحد ولا لحياته، ولكنهما آيتان من آيات الله؛ فإذا رأيتموهما كسفتا فافزعوا إلى ذكر الله حتّى تَنْجَلِيَا\".\nرواه عبد الرزّاق عن ابن جريج (^١٠).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن إسحاق بن إبراهيم، أخبرنا محمّد بن بكر، أخبرنا ابن جريج، به، بنحوه. كتاب الكسوف، باب الكسوف (٢/ ٦٢٠) برقم (٩٠١).\n(^٢) هو ابن أبي رباح، و\"عبيد بن عُمير\" هو الليثي.\n(^٣) القائل \"حسبت\" هو عطاء الراوي عن عبيد، ولفظ مسلم: \"حسبتُه يريد عائشة\".\n(^٤) (ك ١/ ٥٣٣).\n(^٥) تحرف في الأصل والمطبوع إلى \"الثّانية\"، وهو ظاهر الخطأ، والمثبت من (ل) و(م).\nوهو كالمثبت في سنن أبي داود (١١٧٧) والنسائي (٣/ ١٣٠) حيث روياه من طريق ابن علية، عن ابن جريج، به، بنحوه.\n(^٦) في (م): \"رجلًا\" و\"عليه\" والمثبت أصح، وفي سنن أبي داود والنسائي مثل المثبت.\n(^٧) في (م): \"حتّى أن يصب عليه\"، وهو خطأ.\n(^٨) السجل: الدلو الملأى ماءً، ويجمع على سِجال. انظر: غريب أبي عبيد (١/ ٤٦٧)، المشارق (٢/ ٢٠٧)، النهاية (٢/ ٣٤٤).\n(^٩) في (م): \"لا ينكسفان\".\n(^١٠) وهو في مصنفه (٤٩٢٦) (٣/ ٩٩).","vol":"6","page":423},{"text":"٢٤٩٥ - (^١) حدّثنا أبو داود السجستاني (^٢)، قال: ثنا عثمان بن أبي شيبة، قال: ثنا إسماعيل بن علية، عن ابن جريج (^٣) -بإسناده، نحوه- \"ولكنهما آيتان من آيات الله يخوّف بهما عباده، فإذا كسفتا فافزعوا إلى الصّلاة\".\n_________\n(^١) في (ل) و(م): \"وحدثنا\"، وما هنا أنسب.\n(^٢) وهو في سننه (١١٧٧) (١/ ٦٩٥ - ٦٩٦) في \"الصّلاة\"، باب صلاة الكسوف.\n(^٣) هنا موضع الالتقاء.","vol":"6","page":425},{"text":"<span data-type='title' id=toc-412>[باب] (^١) ذكرِ الخبرِ المبَيِّن أنَّ النّبيّ ﷺ صلى في الكسوف ستَّ ركعاتٍ في أربع سجدات في ركعتين</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":426},{"text":"٢٤٩٦ - حدّثنا يزيد بن سِنَان البصري، قال: ثنا معاذ بن هشام الدستوائي (^١)، قال: حدثني أبي، عن قتادة، عن عطاء بن أبي رباح، عن عبيد بن عمير، عن عائشة، \"أن نبي الله ﷺ صلّى ست ركعات وأربع سجدات -يعني: في الكسوف-\".\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن أبي غَسَّان المِسْمَعِي، ومحمد بن المثنى، قالا: حدّثنا معاذ، به، بمثله (بدون قوله: يعني في الكسوف). الكتاب والباب المذكوران في (ح / ٢٤٩٤)، (٢/ ٦٢١)، برقم (٩٠١/ ٧).\nو\"معاذ\" هو ابن هشام بن أبي عبد الله الدَّسْتوَائي، البصري، وقد سكن اليمن.\nو\"الدستوائي\" لم يرد في (ل) و(م).","vol":"6","page":426},{"text":"٢٤٩٧ - حدّثنا أبو داود السجستاني (^١)، قال: ثنا أحمد بن حنبل، قال: ثنا يحيى بن سعيد (^٢)، عن عبد الملك بن أبي سليمان (^٣)، عن عطاء بن\n⦗٤٢٧⦘ أبي رباح، عن جابر بن عبد الله قال: \"كسفت الشّمس على عهد رسول الله ﷺ وكان ذلك اليوم الّذي مات فيه إبراهيم ابن رسول الله، فقال النَّاس: إنّما كسفت لموت إبراهيم، فقام النّبيّ ﷺ فصلّى بالناس ست ركعات في أربع سجدات، كبر، ثمّ قرأ فأطال القراءة، ثمّ ركع نحوًا ممّا قام، ثمّ رفع رأسه فقرأ دون القراءة الأولى، ثمّ ركع نحوًا ممّا قام، ثمّ رفع رأسه، فقرأ * (^٤) الثّالثة دون القراءة الثّانية، ثمّ ركع نحوًا ممّا قام، ثمّ رفع رأسه فانحدر للسجود فسجد في (^٥) السجدتين، ثمّ قام فصلّى (^٦) ثلاث ركعات قبل (^٧) أن يسجد ليس (^٨) فيها ركعة إِلَّا الّتي قبلها أطول من الّتي بعدها، إِلَّا أن ركوعه نحوًا (^٩)\n⦗٤٢٨⦘ من قيامه (^١٠). وقال: ثمّ تأخَّرَ في صلاته، فتأخَّرَتِ الصفوف معه (^١١)، ثمّ تقدّم فقام في مقامه، وتقدمت الصفوف، فقضى الصّلاة وقد طلعت الشّمس، فقال: \"يا أيها الناس، إن الشّمس والقمر آيتان من آيات الله، لا ينكسفان لموت بشر، فإذا رأيتم ذلك فصلوا حتّى ينجلي. إنّه ليس شيءٌ توعدونه إِلَّا قد رأيته في صلاتي هذه، لقد جيء بالنار (^١٢)، فذاك حين رأيتموني تأخرت -مخافة أن يصيبني لَفْحُهَا (^١٣) -، حتّى (^١٤) قلت:\n⦗٤٢٩⦘ \"أي رب! وأنا فيهم\"؟ قال: \"وأنت فيهم\"! وحتى رَأَيْتُ صاحب المِحْجَنِ (^١٥) يَجُرُّ قُصْبَه (^١٦) في النّار، وكان يَسْرِق (^١٧) الحاج بِمِحْجَنِهِ، فإن فُطِنَ له قال: إنّه تعلَّق بِمِحْجَنِي، وإن غُفِلَ عنه ذهب (^١٨) به. حتّى رأيتُ صاحبة الهِرَّة التي ربطتْها فلم تُطْعِمها، ولم تدعها تأكل من خشاش (^١٩) الأرض، حتّى ماتت جوعًا. و(^٢٠) حتّى جيء بالجنة، فذاك حين رأيتموني تَقَدَّمْتُ حتّى قُمْتُ في مقامي، ولقد مَدَدْتُ يدي وأنا أريد أن أتناول من تمرها لتنظروا إليه، ثمّ بدا لي أن لا أفعل\".\n_________\n(^١) والحديث في سننه (١١٧٨) في \"الصّلاة\" باب من قال: أربع ركعات.\n(^٢) هو القطان.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، كلاهما عن عبد الله بن نمير، حدّثنا عبد الملك، به، بنحوه. كتاب الكسوف، باب ما عُرِضَ على النبي ﷺ في صلاة الكسوف من أمر الجنَّة والنار، (٢/ ٦٢٣ - ٦٢٤)، برقم (٩٠٤/ ١٠).\n(^٤) ما بين النجمين ساقط من (م) فقط.\n(^٥) كذا في النسخ، وإقحام \"في\" هنا لا معنى له، ولفظ أبي داود -شيخ المصنِّف-، وأحمد (٣/ ٣١٨) -شيخ أبي داود-: \"فسجد سجدتين\"، وكذلك عند ابن خزيمة (١٣٨٦) و(الأوسط) (ح / ٢٩٠١)، (٥/ ٣٠٠)، حيث روياه من طريق القطان، وابن حبّان (٢٨٤٤) (٧/ ٨٧)، رواه من طريق ابن خزيمة، وكذلك في صحيح مسلم.\n(^٦) وعند أبي داود وأحمد ومسلم: \"فركع\" وهو أوضح.\n(^٧) (ك ١/ ٥٣٤).\n(^٨) في (م): \"وليس\"، وعند أبي داود وأحمد ومسلم كالمثبت -بدون الواو-.\n(^٩) هكذا -بالنصب- في النسخ، وهو كذلك في سنن أبي داود، وابن خزيمة (١٣٨٦) وابن حبّان (٢٨٤٤)، و(الأوسط).\nوفي مسند أحمد المطبوع: \"نحو\" -بدون النصب-، وهو الصّحيح لوقوعه خبرًا لـ =\n⦗٤٢٨⦘ = (أَنَّ)، إِلَّا أن يُقَدَّر حذف \"كان\" مع اسمها، وهذا جائز في العربيّة كما في \"أوضح المسالك\" (١/ ٢٦٠)، طبعة محيي الدين.\n(^١٠) هكذا في النسخ \"من قيامه\"، وكذلك في سنن أبي داود، ومسند أحمد، وابن خزيمة، وابن حبّان، و(الأوسط).\nوفي صحيح مسلم: \"نحوًا من سُجُوده\" ولعلّ ما عند المصنِّف والمذكورين هو الصواب، ويؤيّده ما ورد من إطالة الركوع في هذه الصّلاة، كما سبق في هذا الحديث: \"ثمّ ركع نحوًا ممّا قام\"، ولما سبق في (ح / ٢٤٨٧) من قول عائشة -رضي الله تعالى عنها- (ما سجدت سجودا قط، ولا ركوعا قط كان أطول منه).\nوهذا من فوائد الاستخراج، والله تعالى أعلم.\n(^١١) في صحيح مسلم هنا زيادة: \"حتّى انتهينا إلى النِّساء\".\n(^١٢) في (م): \"بالنهار! \".\n(^١٣) لَفْحُ النّار: حرُّها ووهجها. النهاية (٤/ ٢٦٠)، وانظر: المشارق (١/ ٣٦١)، شرح النووي (٦/ ٢٠٩).\n(^١٤) من هنا إلى قوله: \"وأنت فيهم\" زيادة على صحيح مسلم.\n(^١٥) المِحْجَنُ -بكسر الميم-: هي العصى المعوجَّةُ الرّأس. غريب أبي عبيد (٢/ ٧، ٣٤٠)، المجموع المغيث (١/ ٤٠٧)، المشارق (١/ ١٨٢).\n(^١٦) القُصْبُ -بضم القاف، وسكون الصاد-: ما كان أسفل البطن من المِعَاء، وقيل: الأمعاء كلها. المجموع المغيث (٢/ ٧١٢)، وانظر: المشارق (٢/ ١٨٧)، النهاية (٤/ ٦٧).\n(^١٧) في (ل) و(م): \"يسُوق\" -بالواو- وفي مسند أحمد (٣/ ٣١٨) وصحيح مسلم كالمثبت، وهو الأصح.\n(^١٨) أي: إن انتبه إليه أرى من نفسه أن ذلك تعلَّق بمحجنه من غير قصد. مكمل إكمال الإكمال (٣/ ٣٠١).\n(^١٩) الخشاش -بفتح الخاء-: الهوام ودواب الأرض وما أشبهها. غريب أبي عبيد القاسم (١/ ٤٠٥)، وانظر: المشارق (١/ ٢٤٧)، النهاية (٢/ ٣٣).\n(^٢٠) الواو ساقطة من (م).","vol":"6","page":426},{"text":"٢٤٩٨ - حدّثنا أبو أمية، قال: ثنا عمرو بن عثمان (^١)، قال: ثنا\n⦗٤٣٠⦘ موسى بن أعين (^٢)، عن عبد الملك بن أبي سليمان (^٣)، بإسناده نحوه.\n_________\n(^١) ابن سيَّار الكِلابي مولاهم.\n(^٢) هو الجزري مولى قريش، أبو سعيد \"ثقة عابد\" (٥ أو ١٧٧ هـ)، (خ م د س ق).\nتهذيب الكمال (٢٩/ ٢٧ - ٢٩)، التقريب (ص ٥٤٩).\n(^٣) هنا موضع الالتقاء.","vol":"6","page":429},{"text":"<span data-type='title' id=toc-413>[باب] (^١) ذكرِ الخبرِ المبيِّن أن النّبيّ ﷺ صلى في الكسوف أربع ركعات في أربع سجدات في ركعتين، وأنه أطال القيام بين الركوع والسجود، وقرأ في قيامه بين الركوعين (^٢) بسورة، وأنه خطب بعد الصلاة، ووعظ الناس</span>\n_________\n(^١) من (ل) و(م).\n(^٢) تصحفت في (م) إلى \"الركعتين\".","vol":"6","page":431},{"text":"٢٤٩٩ - حدّثنا يونس بن حبيب، قال: ثنا أبو داود (^١)، ح\nوحدثنا يزيد بن سِنَان، قال: ثنا وهب بن جرير، قالا: ثنا هشام الدسْتُوَائيُّ (^٢)، عن أبي الزبير، عن جابر بن عبد الله، قال: \"كسفت الشّمس على عهد رسول الله (^٣) ﷺ في يوم شديد الحَرِّ؛ فصلّى رسول الله ﷺ بأصحابه فأطال القيام حتّى جعلوا يَخِرُّوْنَ، قال: ثمّ ركع فأطال، ثمّ رفع فأطال، [ثم ركع فأطال] (^٤)، ثمّ رفع فأطال (^٥)، ثمّ سجد\n⦗٤٣٢⦘ سجدتين، ثمّ قام فصنع مثل ذلك، فكانت (^٦) أربع ركعاتٍ وأربع سجداتٍ، وجعل يتقَدَّمُ يتقَدَّمُ ويتَأَخَّرُ يتأَخَّرُ (^٧) في صلاته. ثمّ أقبل على أصحابه فقال: إنّه عرضتْ علي الجنَّة والنار، فَقُرِّبَ (^٨) مني الجنَّة حتّى لو تناولت منها قِطْفًا (^٩) ما قصرت يدي عنه أو قال: نِلْتُه -شكّ هشام-. وعرضت علي النّار فجعلت أتأَخَّرُ (^١٠) رَهْبَةَ أن تغشاكم. ورأيت امرأة\n⦗٤٣٣⦘ حِمْيَرِيَّة (^١١) سوداء طويلة تعذب في هرة ربطتها، فلم تُطعمها ولم تسقها، ولم تَدَعْهَا تأكل من خَشَاشِ الأرض. ورأيت فيها أبا ثمامة [وقال وهب: أبا أمامة] عمرو بن مالك (^١٢) يجر قصبه في النّار. وإنهم كانوا يقولون: إن الشّمس والقمر لا (^١٣) ينكسفان -وقال وهب: يخسفان- إِلَّا لموت عظيم، وأنهما آيتان من آيات الله يريكموها الله؛ فإذا انكسفتا (^١٤) فصلوا حتّى تنجلي\".\n_________\n(^١) هو: الطيالسي، والحديث في مسنده (١٧٥٤) (ص ٢٤١ - ٢٤٢).\n(^٢) هنا موضع الالتقاء رواه مسلم عن يعقوب بن إبراهيم الدورقي، حدّثنا إسماعيل بن علية (واللفظ له)؛ وعن أبي غسان المِسْمَعي، حدّثنا عبد الملك بن الصبّاح، كلاهما عن هشام، به، بنحوه. الكتاب والباب المذكوران في (ح / ٢٤٩٧) (٢/ ٦٢٢)، برقم (٩٠٤).\n(^٣) في (ل) فقط: \"النبي ﷺ\".\n(^٤) ما بين المعقوفتين ساقط من الأصل، استدركتُه من (ل) و(م) وهو كذلك في مسند الطيالسي وصحيح مسلم.\n(^٥) ظاهره أنه طَوَّلَ الاعتدالَ الّذي يليه السجودُ، وقد رجح النووي كونها شاذة مخالفة =\n⦗٤٣٢⦘ = فلا تُعمل بها، أو المراد زيادة الطمأنينة في الاعتدال، لا إطالته نحو الركوع. شرح النووي (٦/ ٢٠٦ - ٢٠٧).\nوتعقبه الحافظ في الفتح (٢/ ٦٢٧) بما رواه أحمد (٢/ ١٩٨)، والنسائي (٣/ ١٤٩) وابن خزيمة (١٣٨٩)، (١٣٩٢)، (١٣٩٣)، (٢/ ٣٢١ - ٣٢٣) من طرق عن عطاء بن السائب عن أبيه، عن عمرو بن العاص مرفوعًا، ولفظ ابن خزيمة: \"ثمّ ركع فأطال الركوع حتّى قيل: لا يرفع، ثمّ رفع رأسه فأطال القيام حتّى قيل: لا يسجد … \"، وهذا تعقيب وارد، والحديث صحيح. وراجع: المسند (١١/ ٨٧) -طبعة شاكر-، صحيح سنن النسائي (١/ ٣٢٣)، الفتح (٢/ ٦٢٧).\n(^٦) (ك ١/ ٥٣٥).\n(^٧) هكذا في الأصل -بتكرار الكلمتين- وكذلك في مسند الطيالسي، وفي: (ل) و(م) بدون تكرار، وهذه الجملة من الزيادات على مسلم.\n(^٨) كذا في النسخ، وفي مسند الطيالسي: \"فقربت\".\n(^٩) القِطْف -بكسر القاف-: العنقود من العنب، وهو اسم لكلِّ ما يُقطفُ، كالذِّبْح والطِّحْن.\nانظر: مشارق الأنوار (٢/ ١٨٤)، غريب ابن الجوزي (٢/ ٢٥٤)، النهاية (٤/ ٨٤).\n(^١٠) في (م): \"قال وهب: رهبةَ … \"، وظني أن قوله: \"قال وهب \"مقحمة في غير محلها، علمًا بأن المثبت هو لفظ الطيالسي في مسنده أيضًا.\n(^١١) حِمْيَر -بكسر الحاء، وسكون الميم- قبيلة من بني سبأ من القحطانية، وهم: بنو حمير بن سبأ. نهاية الأرب (ص ٢٢٢).\n(^١٢) وسيأتي في (ح / ٢٥٠٣) تسميته بـ (عمرو بن لحي)، قال القرطبي في شرح مسلم (٢/ ٥٥٥): اسم لحي: مالك، و(لحي) لقب له، وسماه في الآخر: عمرو بن مالك … وفي الآخر عمرو بن عامر الخزاعي، و(لحى) هو: ابن قمعة بن إلياس بن مُضَر، و(عمرو) هذا أول من غَيَّرَ دينَ إسماعيل ﵊ ونَصَبَ الأوثان، وبحر البحيرة وأخواتها المذكورات في الآية. وتراجع الأحاديث الواردة في ذلك في تفسير ابن جرير (٥/ ٨٧ - ٨٨). وانظر: إكمال الأبي (٣/ ٢٩٦)، الفتح (٦/ ٦٣٣ - ٦٣٥).\n(^١٣) \"لا\" ساقطة من (م) ففيها: \"ينكسفان\" بدونها.\n(^١٤) وفي مسند الطيالسي: \"فإذا انكسفا\" و\"ينجلي\" بالتذكير في الموضعين.","vol":"6","page":431},{"text":"٢٥٠٠ - أخبرنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أن مالكًا (^١) حدثه، ح\n⦗٤٣٤⦘ وحدثنا أبو إسماعيل التّرمذيّ (^٢)، قال: ثنا القعنبي، عن مالك (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة، أنها قالت: \"خسفت الشّمس على عهد رسول الله ﷺ فصلّى رسول الله ﷺ بالناس، فقام فأطال القيام، ثمّ ركع فأطال الركوع، ثمّ قام فأطال القيام -وهو دون القيام الأوّل-، ثمّ ركع فأطال الركوع -وهو دون الركوع الأوّل-، ثمّ رفع، فسجد، ثمّ فعل في الركعة الأخرى مثل ذلك، ثمّ انصرف وقد تجلت الشّمس؛ فخطب النَّاس، فحمد الله وأثنى عليه، ثمّ قال: \"إن الشّمس والقمر آيتان من آيات الله، لا يخسفان لموت أحد ولا لحياته، فإذا رأيتم ذلك فادعوا الله وكبروا وتصدقوا\". ثمّ قال: \"يا أمة محمّد، والله ما من أحد أغير من الله أن يزني عبده، أو تزني أمته. يا أمة محمّد، لو تعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرًا\".\n_________\n(^١) الحديث في موطَّأ مالك -رواية يحيى- (١/ ١٨٦).\n(^٢) هو: محمّد بن إسماعيل السلمي.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن قتيبة بن سعيد، عن مالك، وعن أبي بكر بن أبي شيبة (واللفظ له) قال: حدّثنا عبد الله بن نمير، كلاهما عن هشام، به، بنحوه.\nكتاب الكسوف، باب صلاة الكسوف، (٢/ ٦١٨) برقم (٩٠١).","vol":"6","page":433},{"text":"٢٥٠١ - حدّثنا مهدي بن الحارث (^١)، قال: ثنا علي بن إسحاق (^٢)، قال: أبنا ابنُ المبارك، عن هشام بن عروة (^٣) -بإسناده-: \"أن النبي ﷺ\n⦗٤٣٥⦘ قال\" -فذكر نحوه وقال: - \"هل بلّغت\".\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) هو السلمي مولاهم المروزي، أصله من ترمِذْ، \"ثقة\" (٢١٣ هـ) (ت). تهذيب الكمال (٢٠/ ٣١٨ - ٣١٩)، التقريب (ص ٣٩٨).\n(^٣) هنا موضع الالتقاء.","vol":"6","page":434},{"text":"٢٥٠٢ - أخبرنا يونس بن عبد الأعلى، قال: ثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد (^٢)، عن (^٣) ابن شهاب، عن عروة، عن عائشة قالت: \"خسفت الشّمسُ في حياة رسول الله ﷺ فخرج رسول الله ﷺ إلى المسجد فقام فكبر (^٤) وصف الناس وراءه، فاقترأ (^٥) رسول الله ﷺ قراءة طويلة، ثمّ كبر، فركع ركوعا طويلًا، ثمّ رفع رأسه فقال: \"سمع الله لمن حمده، رَبَّنَا ولك الحمد\". ثمّ قام فاقترأ (^٦) قراءة طويلة هي أدنى من القراءة الأولى، ثمّ كبر فركع ركوعا طويلا هو أدنى من الركوع الأوّل، ثمّ رفع رأسه فقال: \"سمع الله لمن حمده، رَبَّنَا ولك الحمد\". ثمّ سجد، ثمّ فعل في الركعة الآخرة مثل ذلك.\n⦗٤٣٦⦘ فاستكمل أربع ركعات وأربع سجدات، وانجلت الشّمس قبل أن ينصرف، ثمّ قام فخطب النَّاس، فأثنى على الله بما هو أهله، ثمّ قال: \"إن الشّمس والقمر آيتان من آيات الله، لا يخسفان لموت أحد ولا لحياته، فإذا رأيتموها فافزعوا إلى الصّلاة\".\nوهكذا رواه ابن بُكَيْر (^٧) عن اللَّيث، عن عُقَيْل، عن ابن شهاب (^٨).\nو(^٩) رواه اللَّيث عن يونس، عن ابن شهاب، أطول منه (^١٠).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن حرملة بن يحيى، وأبي الطّاهر، ومحمد بن سلمة المرادي، ثلاثتهم عن ابن وهب، به، بمثله، إِلَّا في أحرف يسيرة، وسياق حرملة والمرادي أطول ممّا عند المصنِّف. الكتاب والباب المذكوران في (ح / ٢٥٠٠)، (٢/ ٦١٩)، برقم (٩٠١/ ٣).\n(^٢) \"ابن يزيد\" لم يرد في (ل) و(م).\n(^٣) (ك ١/ ٥٣٦).\n(^٤) في (ل) و(م): \"وكبر\" كذلك في صحيح مسلم، وفي \"شرح السنة\" (١١٤٣) (٤/ ٣٧٥) -حيث رواه من طريق المصنِّف- مثل المثبت.\n(^٥) في (م): \"فأوتر\" وهو محرف.\n(^٦) تصحفت في (م) إلي \"فاقرأ\".\n(^٧) هو: يحيى بن عبد الله بن بُكَيْر المخزومي مولاهم البصري، وقد يُنْسَبُ إلى جده.\n(^٨) أخرجه البخاريّ في \"الكسوف\" (١٠٤٦) باب خطبة الإمام في الكسوف (١٢/ ٦٢٠، مع الفتح)، وفي\" بدء الخلق\" (٣٢٠٣) باب صفة الشّمس والقمر، (٦/ ٣٤٣، مع الفتح)، عن يحيى بن بكير هذا، به، بنحوه، ورواية يحيى بن بُكير في الكسوف مقرونة برواية يونس، وفي بدء الخلق مفردة.\n(^٩) الواو في \"ورواه\" ساقطة من (ل) و(م).\n(^١٠) رواية يونس أخرجها البخاريّ في \"العمل في الصّلاة\" (١٢١٢) باب: إذا انفلتت الدابة في الصّلاة، (٣/ ٩٨، مع الفتح)، عن محمّد بن مقاتل، عن ابن المبارك؛ وفي \"الكسوف\" (١٠٤٦)، عَنْ أحمد بن صالح، عن عَنْبَسَة (مقرونًا برواية يحيى بن بكير السابقة)، كلاهما عن يونس، به، بنحوه، إضافةً إلى ما وردت عند مسلم من الطرق، ولكن لم أعثر على رواية اللَّيث عنه.","vol":"6","page":435},{"text":"٢٥٠٣ - وكذلك حدّثنا محمّد بن حَيُّوية (^١)، قال: ثنا نُعَيْم بن حماد (^٢)،\n⦗٤٣٧⦘ قال: ثنا ابن المبارك، عن يونس بن يزيد (^٣)، عن (^٤) الزّهريُّ -بإسناده بحديثه في هذا- وزاد: \"فإذا رأيتموها فصلوا حتّى يُفْرَج عنكم. لقد رأيت في مقامي هذا كل شيء وُعدتم (^٥)، حتّى لقد رأيتني أريد أن آخذ قِطْفًا من الجنَّة حين رأيتموني جعلت أتقدم. ولقد رأيت جهنم يَحْطِمُ (^٦) بعضها بعضا حيث رأيتموني تأخرت. ولقد رأيت فيها عمرو بن لُحَيّ (^٧)، وهو الّذي سيَّبَ السَّوَائِبَ (^٨) \".\n_________\n(^١) هو: محمّد بن يحيى بن موسى الإسفراييني.\n(^٢) ابن معاوية بن الحارث الحزاعي، أبو عبد الله المروزي، نزيل مصر.\n(^٣) هنا موضع الالتقاء.\n(^٤) في (ل) فقط: (عن ابن شهاب).\n(^٥) في الأصل: \"أعدتم\" والمثبت من (ل) و(م) وهو كذلك في صحيح مسلم.\n(^٦) في (ل) و(م): \"تحطم\" وفي صحيح البخاريّ (١٢١٢) ومسلم مثل المثبت، وهو الصّحيح، ومعني \"يحطم بعضها بعضًا\": يأكل بعضها بعضًا، وبذلك سميت \"الحُطَمة\" لأنها تحطم كلّ شيء. المشارق (١/ ١٩٢)، إكمال الأبي -مع مكمل السنوسي- (٣/ ٢٩٦).\n(^٧) \"لحي\" لقب \"مالك\" واسمه: عمرو بن مالك.\n(^٨) اختُلف في تفسير \"السائبة\" الواردة هنا، وفي سورة المائدة (١٠٣)، ومما جاء في ذلك: أن الناقة إذا تابعت بين عشر إناث ليس فيهن ذكر، سُيِّبَتْ، فلم يُركبْ ظَهْرُها، ولم يُجزّ دبرها، ولم يَشْرِب لبنَهَا إِلَّا ضيفٌ، و\"السائبة\" لغة المسيَّبة المخلَّاة. انظر: تفسير ابن جرير (٥/ ٨٩)، المشارق (٢/ ٢٣٢)، شرح مسلم للقرطبي (٢/ ٥٥٥).","vol":"6","page":436},{"text":"٢٥٠٤ - حدّثنا محمّد بن يحيى (^١)، قال: أبنا عبد الرزّاق (^٢)، قال:\n⦗٤٣٨⦘ ثنا معمر، عن الزّهريّ (^٣)، عن عروة، عن عائشة، قالت: \"خسفت الشّمس على عهد رسول الله ﷺ فقام رسول الله ﷺ فصلّى بالناس، فأطال القراءة، ثمّ ركع فأطال الركوع، ثمّ رفع رأسه فأطال القراءة -وهو دون قراءته الأولى-\". وذكر حديثه فيه.\n_________\n(^١) هو: الذهلي.\n(^٢) والحديث في مصنفه (٤٩٢٢)، (٣/ ٩٦).\n(^٣) هنا موضع الالتقاء.","vol":"6","page":437},{"text":"٢٥٠٥ - حدّثنا إسماعيل القاضي (^١)، قال: ثنا القعنبي (^٢) قال: ثنا سليمان (^٣)، عن يحيى بن سعيد (^٤) عن عَمْرَةَ (^٥)، أنّ يهودية أتت عائشة تسألها، فقالت: \"أعاذك الله من عذاب القبر\" فقالت عائشة: فقلت (^٦) لرسول الله ﷺ: \"يعذب النَّاس في قبورهم\"؟ قالت (^٧) عمرة: فقالت عائشة: قال رسول الله ﷺ: \"عائذًا (^٨) بالله\". ثمّ ركب\n⦗٤٣٩⦘ رسول الله ﷺ ذات غداة مركبًا (^٩)، فخسفت الشّمس، فقالت عائشة: فخرجت في نسوة بين ظَهْريِ (^١٠) الحُجَرِ في المسجد، فأتى رسول الله ﷺ من مَرْكَبِه حتّى انتهى إلى مصلاه الّذي كان يصلّي فيه، فقام، وقام الناس وراءه. قالت عائشة: فقام قيامًا طويلًا، ثمّ ركع، فركع ركوعا طويلا، ثمّ رفع، فقام قيامًا طويلًا -وهو دون القيام الأوّل-، ثمّ ركع، فركع ركوعا طويلًا -وهو دون ذلك الركوع-، ثمّ رفع وقد تجلت الشّمس؛ فقال: \"إنِّي قد رأيتكم تُفْتَنُون في القبور كفتنة الدجال\". قالت عمرة: فسمعت عائشة تقول: \"فكنت أسمع رسول الله ﷺ بعد ذلك يتعوذ من عذاب القبر، وعذاب النَّار\" (^١١).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل الأزدي.\n(^٢) هنا موضع الالتقاء، رواه مسلم عنه، به، بمثله، إِلَّا في حروف يسيرة. كتاب الكسوف، باب ذكر عذاب القبر في صلاة الكسوف، (٢/ ٦٢١ - ٦٢٢)، برقم (٩٠٣).\n(^٣) هو: ابن بلال المدني، ويحيى بن سعيد هو الأنصاري.\n(^٤) (ك ١/ ٥٣٧).\n(^٥) بنت عبد الرّحمن الأنصارية.\n(^٦) في (م): \"يا رسول … \" وعند مسلم: \"يا رسول الله … \".\n(^٧) في (ل) و(م): \"فقالت\" وفي صحيح مسلم مثل المثبت.\n(^٨) منصوبٌ على الحال المؤكدة النائبة مناب المصدر، والعامل فيه محذوف، كأنه قال: أعوذ بالله عائذًا. فتح الباري (٢/ ٦٢٥).\n(^٩) أفاد الحافظ أن هذا المركب كان بسبب موت ابنه إبراهيم -كما تقدّم في الأحاديث في الباب الأوّل. انظر: الفتح (٢/ ٦٣٣).\n(^١٠) أي: بينها. انظر: المشارق (١/ ٣٣١)، شرح النووي (٦/ ٢٠٥).\n(^١١) أخرجه البخاريّ.","vol":"6","page":438},{"text":"٢٥٠٦ - حدّثنا إسماعيل القاضي، قال: ثنا علي بن المديني، قال: ثنا سفيان (^١)، عن يحيى بن سعيد، عن عَمْرَةَ قالت: قالت عائشة أم المؤمنين [﵂] (^٢): \"ركب رسول الله ﷺ مركبًا، فقام في مَرْكَبِه،\n⦗٤٤٠⦘ وخسفت الشّمس، قالت: فخرجت أنا ونسوة، فكنا بين الحجر، فلم نَلْبثْ أن جاء في مصلاه، فقام بنا قيامًا طويلًا -بطوله-، ثمّ ركع ركوعا طويلًا -بطوله-\". وذكر الحديث بطوله (^٣).\n_________\n(^١) هو ابن عيينة، وهو مَوْضِع الالتقاء، رواه مسلم عن ابن أبي عمر، عن ابن عيينة، به، بدون سياق متنه، وقال: \"بمثل حديث سليمان بن بلال\" الكتاب والباب المذكوران في (ح / ٢٥٠٥)، (٢/ ٦٢٢) برقم (٩٠٣/ ٨/ …).\n(^٢) ما بين المعقوفتين من (ل) و(م).\n(^٣) من فوائد الاستخراج:\n١ - ساق بعض متنه، ولم يسق الإمام مسلم من متنه شيئًا.\n٢ - روى عن ابن عيينة من طريق ابن المديني، وهو أقوى فيه من ابن أبي عمر الّذي روى مسلم عن ابن عيينة من طريقه.","vol":"6","page":439},{"text":"٢٥٠٧ - حدّثنا عمر بن شَبَّةَ (^١)، قال: ثنا عبد الوهّاب بن عبد المجيد الثقفي (^٢)، قال: سمعت يحيى بن سعيد يقول: أخبرتني عمرة، \"أن يهودية أتت عائشة تَسْتَطْعِمُ، فقالت: أعاذك الله من عذاب القبر، فأتت النّبيّ ﷺ فقالت: يا رسول الله أيعذب النَّاس في القبور؟ قال: \"عائذا بالله\". قالت (^٣): ثمّ ركب رسول الله ﷺ ذات غداة مركبا، فخسفت الشّمس، فخرجت في نسوة بين ظهراني الحجر في المسجد فأتى رسول الله ﷺ من مركبه؛ فقصد إلى مصلاه الّذي كان (^٤) فيه،\n⦗٤٤١⦘ فقام، وقام النَّاس وراءه. قالت: فقام قيامًا طويلًا (^٥) ثمّ ركع ركوعا طويلا، ثمّ رفع رأسه فقام قيامًا طويلًا، ثمّ ركع ركوعا طويلًا، ثم رفع رأسه، فسجد سجودا طويلًا، -و(^٦) ذكر الحديث- ثمّ قام فقال: \"إنِّي رأيتكم تفتنون في القبور كفتنة الدجال\".\nوقالت: \"كنت أسمع رسول الله ﷺ يتعوذ في صلاته من عذاب النّار ومن عذاب القبر\" (^٧).\n_________\n(^١) ابن عَبيدة بن زيد النُّميري -بالنون، مصغرًا- أبو زيد بن أبي معاذ البصري، نزيل بغداد.\nو\"شبة\" بفتح المعجمة، وتشديد الموحدة. \"صدوق، له تصانيف\"، (٢٦٢ هـ) (ق).\n(^٢) تهذيب الكمال (٢١/ ٣٨٦ - ٣٩٠)، توضيح المشتبه (٥/ ٢٨٥)، التقريب (ص ٤١٣).\nهنا موضع الالتقاء، رواه مسلم عن محمّد بن المثنى، عنه، به -انظر حديث ابن عيينة السابق، وحديث عبد الوهّاب مقرون بحديثه.\n(^٣) \"قالت\" سقطت من (م).\n(^٤) كذا في النسخ، وخبر كان محذوف للعلم به، وهو (يصلّي).\n(^٥) (ك ١/ ٥٣٨).\n(^٦) في (ل) و(م): \"فذكر\".\n(^٧) من فوائد الاستخراج: ساق المصنِّف متنه كاملًا، بينما اكتفى الإمام مسلم بالإسناد.","vol":"6","page":440},{"text":"٢٥٠٨ - أخبرنا يونس بن عبد الأعلى، قال: أبنا ابن وهب، أن مالكا حدثه، عن يحيى بن سعيد (^١)، عن عمرة، عن عائشة، \"أن يهودية جاءت تسألها فقالت لها: \"أعاذك الله من عذاب القبر\". فسألت عائشةُ النبيَّ ﷺ: \"أيعذب النَّاس في قبورهم\"؟ فقال: \"عائذا بالله من ذلك\". ثمّ ركب النّبيّ ﷺ ذات غداة مركبا، فخسفت الشّمس فرجع ضحى، فمر بين ظهراني الحجر، ثمّ قام فصلّى، وقام النَّاس وراءه، فقام قياما طويلا، ثمّ ركع ركوعا طويلًا، ثمّ رفع فقام قيامًا طويلًا -وهو دون القيام الأوّل-، ثمّ ركع ركوعا طويلًا -وهو دون الركوع الأوّل- ثمّ رفع فسجد، ثمّ قام قياما طويلًا -وهو دون القيام الأوّل- ثمّ ركع\n⦗٤٤٢⦘ ركوعا طويلًا -وهو دون الركوع الأوّل- ثمّ رفع فقام قيامًا طويلًا -وهو دون القيام الأوّل- ثمّ ركع ركوعا طويلًا -وهو دون الركوع الأوّل-، ثمّ رفع فسجد، ثمّ انصرف، فقال رسول الله ﷺ ما شاء الله أن يقول، ثمّ أمرهم أن يَتَعَوّذُوا من عذاب القبر\" (^٢).\n_________\n(^١) هو: الأنصاري، وهو موضع الالتقاء.\n(^٢) وأخرجه البخاريّ (١٠٥٥، ١٠٥٦) في \"الكسوف\" باب صلاة الكسوف في المسْجِد (٢/ ٦٣٢ - ٦٣٣، مع الفتح) عن إسماعيل بن أبي أويس، عن مالك، به، بنحوه. وهو في موطَّأ مالك -رواية يحيى- (١/ ١٨٧ - ١٨٨).","vol":"6","page":441},{"text":"٢٥٠٩ - حدّثنا التّرمذيّ (^١)، قال: ثنا القعنبي، عن مالك، بإسناده، مثله (^٢).\n_________\n(^١) هو: أبو إسماعيل، محمّد بن إسماعيل بن يوسف.\n(^٢) وأخرجه البخاريّ (١٠٤٩، ١٠٥٠) في \"الكسوف\" باب التعوّذ من عذاب القبر في الكسوف (٢/ ٦٢٥، مع الفتح) عن القعنبي، به.","vol":"6","page":442},{"text":"<span data-type='title' id=toc-414>[باب] (^١) بيان الجَهْرِ بالقراءةِ في صلاة الكسوف، وقدر القيام والقراءة فيها، وأنها ركعتان، فيهما أربع ركعات وأربع سجدات، يقول في رفع الرأس من الركوع في كلّ مرّة: \"سمع الله لمن حمده، ربنا ولك الحمد\"</span>\n_________\n(^١) من (ل) و(م).","vol":"6","page":443},{"text":"٢٥١٠ - أخبرنا العباس بن الوليد بن مَزْيَد العذري، قال: حدثني أبي، قال: حدثني الأوزاعي (^١)، قال: حدثني الزّهريُّ، قال: أخبرني عروة بن الزبير، أن عائشة -زوج النبي ﷺ[ورضي عنها] (^٢) - أخبرته: \"أن الشّمس خسفت (^٣) على عهد رسول الله ﷺ فخرج النّبيّ ﷺ إلى المسجد، فقام، فكبر، وصف النَّاس وراءه، وافتتح القرآن، فقرأ قراءة طويلة، فجهر فيها -وهو قائم- ثمّ كبر فركع ركوعًا طويلًا، ثمّ رفع رأسه فقال: \"سمع الله لمن حمده، رَبَّنَا ولك الحمد\" ثمّ قام قبل أن يسجد، فافتتح القراءة وهو قائم، فقرأ قراءة طويلة -هي أدنى من القراءة الأولى-، ثمّ كبر فركع ركوعًا طويلًا -هو أدنى من الركوع الأوّل-، ثمّ رفع رأسه\n⦗٤٤٤⦘ فقال: \"سمع الله لمن حمده، رَبَّنَا ولك الحمد\"، ثمّ سجد سجدتين، ثمّ قام، ففعل مثل ذلك في الركعة -يعني: الثّانية- فاستكمل أربع ركعات وأربع سجدات، وانجلت الشّمس، فسلم، ثمّ قام فأثنى على الله بما هو أهله، ثمّ قال: \"إنَّ الشّمس والقمر آيتان من آيات الله، لا ينكسفان لموت أحد ولا لحياته؛ فإذا رأيتموها (^٤) فافزعوا إلى الصّلاة\" (^٥).\n_________\n(^١) هنا موضع الالتقاء، رواه مسلم عن الوليد بن مسلم، عن الأوزاعي، به، مختصرًا، بنحوه. كتاب الكسوف، باب صلاة الكسوف، (٢/ ٦٢ -) برقم (٩٠٠/ ٤).\n(^٢) من (ل) و(م).\n(^٣) (ك ١/ ٥٣٩).\n(^٤) في (ل) فقط: \"رأيتموهما\"، وكلاهما صحيحان روايةً ومعنى، أنها الرِّواية فكما سبق في (٢٥٠٢، ٢٥٠٣). وأمّا المعنى فالتثنية واضحة، وعلى الإفراد: أي: \"إذا رأيتم كسوف كلّ منهما، لاستحالة وقوع ذلك فيهما معًا في حالة واحدة عادة، وإن كان جائزًا في القدرة الإلهية\". راجع الفتح (٢/ ٦١٤).\n(^٥) من فوائد الاستخراج:\n١ - روى المصنِّف من طريق الوليد بن مزْيَد، وهو ثقة لا يدلَّس، ومع ذلك فقد صرَّح بالتحديث عن الأوزاعي.\n٢ - وروى مسلم من طريق الوليد بن مسلم، وهو ثقة، لكنه كثير التدليس، ومع ذلك لم يصرح بالتحديث عن الأوزاعي، بل رواه بصيغة \"قال\".","vol":"6","page":443},{"text":"٢٥١١ - حدّثنا عبد الكريم بن الهَيْثَم (^١) الدَّيْرعَاقولي (^٢)، قال: ثنا\n⦗٤٤٥⦘ يزيد بن عبد ربه، قال: ثنا محمد بن حرْب (^٣)، عن الزَّبَيْدي (^٤)، عن الزّهريّ، قال: كان كثير بن عبّاس يحدث: \"أن عبد الله بن عبّاس كان يحدث عن صلاة رسول الله ﷺ يوم كسفت الشّمس\"، مثل حديث عروة عن عائشة (^٥).\n_________\n(^١) هو: عبد الكريم بن الهيثم بن زياد بن عمران، أبو يحيى القطان، الديرعاقولي، ثمّ البغدادي. و\"الديرعاقولي\" -بفتح الدال المهملة، وسكون الياء- نسبةً إلى (دَيْر العاقول)، وهي مدينة كبيرة قديمة في العراق جنوب شرقي بغداد، على عشرة فراسخ أو خمسة عشر فراسخًا منها. ويُنسب إليها بـ (الدَّيْرِيّ) -بفتح أوله وسكون ثانيه- أيضًا.\n(^٢) وفي (م): \"الديري\" وهو أيضًا صحيح كما سبق.\n(^٣) هنا موضع الالتقاء، رواه مسلم عن حاجب بن الوليد، عنه، به، بمثله. الكتاب والباب المذكوران في (ح / ٢٥١٠) (٢/ ٦٢٠) برقم (٩٠٢ / …).\nو\"محمّد بن حرْب\" هو الخولاني الأبرش.\n(^٤) هو: محمّد بن الوليد.\n(^٥) وأخرجه البخاريّ معلقًا بعد (ح / ١٠٤٦) في \"الكسوف\" (٢/ ٦٢٠)، عَلَّقَه عن كثير، به، بنحوه.","vol":"6","page":444},{"text":"٢٥١٢ - أخبرنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، أن مالكًا (^١)، حدثه، ح\nوحدثنا محمّد بن (^٢) حَيُّوْيَةْ *و[أبو إسماعيل] التّرمذيّ (^٣)، قالا: ثنا القعنبي، عن مالك (^٤)، عن زيد بن أسلم، عن عطاء بن يَسارْ * (^٥)، عن\n⦗٤٤٦⦘ ابن عبّاس، أنه قال: \"خسفت الشّمس فصلّى رسول الله ﷺ والناس معه فقام قيامًا طويلًا نحوًا (^٦) من سورة \"البقرة\". ثمّ ركع ركوعا طويلا، ثمّ رفع، فقام قياما طويلا -وهو دون القيام الأوّل-، ثمّ ركع ركوعا طويلا -وهو دون الركوع الأوّل-[ثم سجد] (^٧)، ثمّ قام قياما طويلا -وهو دون القيام الأوّل- ثمّ ركع ركوعا طويلا -وهو دون الركوع الأوّل- ثمّ رفع، فقام قياما طويلا -وهو دون القيام الأوّل-، ثمّ ركع ركوعا طويلا -وهو دون الركوع الأوّل-، ثمّ سجد، ثمّ انصرف وقد تجلت الشّمس، فقال: \"إن (^٨) الشّمس والقمر آيتان من آيات الله، لا يخسفان لموت أحد ولا لحياته، فإذا رأيتم ذلك فاذكروا الله. قالوا يا رسول الله، رأيناك تناولت (^٩) شيئا في مقامك، ثمّ رأيناك كَعْكَعْتَ (^١٠)؟ قال: \"إنِّي رأيت الجنَّة فتناولت عُنْقُودًا، ولو أصبتُه لأكلتم (^١١) منه\n⦗٤٤٧⦘ ما بقيت الدنيا. ورأيت (^١٢) النّار فلم أَرَ منظرًا كاليوم قط أفظَعَ (^١٣). ورأيت أكثر أهلها النِّساء. قالوا: لم يا رسول الله؟ قال: \"بكفرهن\"، قِيْلَ: \" [أيَكْفُرْنَ] بالله\" (^١٤)؟ قال: \"لا، يَكْفُرْن العَشِيْرَ، ويَكْفُرْنَ الإحسانَ، لو أحسنْتَ إلى إحداهن الدهر كله، ثمّ رأَتْ منك شيئا قالت: ما رأيت منك خيرًا قط\" (^١٥).\n_________\n(^١) في النسخ: \"مالك\" -بدون النصب- والتصحيح من عندي.\n(^٢) هو: محمّد بن يحيى بن موسى الإسفراييني.\n(^٣) في (ل): \"وأبو إسماعيل التّرمذيّ\" وهو كذلك.\n(^٤) هنا موضع الالتقاء، رواه مسلم عن محمّد بن رافع، حدّثنا إسماعيل بن عيسى، أخبرنا مالك، به، وأحال متنه على حديث حفص بن ميسرة قبله. كتاب الكسوف، باب ما عُرض على النبي ﷺ في صلاة الكسوف من أمر الجنَّة والنَّار، (٢/ ٦٢٧) برقم (٩٠٧ / …).\n(^٥) ما بين النجمين ساقط من (م).\n(^٦) في النسخ \"نحو\"، والتصحيح من موطَّأ مالك، وصحيح البخاريّ (١٠٥٢)، حيث رواه عن القعنبي، به.\n(^٧) ما بين المعقوفتين ساقط من الأصل، استدركته من (ل) و(م) وهو كذلك في الموطَّأ والبخاري.\n(^٨) (ك ١/ ٥٤٠).\n(^٩) في (م): \"تناورا\" وهو خطأ.\n(^١٠) أي: أحجمت، وتأخرت إلى وراء. انظر: المشارق (١/ ٣٤٤)، غريب ابن الجوزي (٢/ ٢٩٢)، النهاية (٤/ ١٨٠).\n(^١١) في (ل): (لأكلت).\n(^١٢) في (ل): (وأُريت).\n(^١٣) أي: أعظم، وأشد، وأهيَب، وأفظع ممّا سواه من المناظر الفظيعة. مشارق الأنوار (٢/ ١٥٧)، وانظر: النهاية (٣/ ٤٥٩).\n(^١٤) في الأصل: \"قال: بالله؟ \" والمثبت من (ل) و(م) وهو كذلك في الموطَّأ -رواية يحيى- والبخاري (في رواية القعنبي).\n(^١٥) وأخرجه البخاريّ: في \"الإيمان\" (٢٩) (١/ ١٠٤، مع الفتح)، وفي \"الصّلاة\" (٤٣١)، (١/ ٦٢٩)، وفي \"الكسوف\" (١٠٥٢): (٢/ ٦٢٧ - ٦٢٨)، عن القعنبي؛ وفي \"الأذان\" (٨٤٨): (٢/ ٢٧١)، و\"بدء الخلق\" (٣٢٠٢)، (٦/ ٣٤٣) عن إسماعيل بن أويس؛ وفي \"النِّكاح\" (٥١٩٧): (٩/ ٢٠٩)، عن عبد الله بن يوسف، ثلاثتهم عن مالك، به، بألفاظ متقاربة.\nوقد ساق الحديث للقعنبي في \"الكسوف\" ولعبد الله بن يوسف كاملًا، أنها البقية فقد اختصره حسب تراجم الأبواب (ولم أذكرها لمخافة الطول).\nوالحديث في موطَّأ مالك -رواية يحيى- (١/ ١٨٦ - ١٨٧) بمثله.\nوالله تعالى أعلم بالصواب.","vol":"6","page":445},{"text":"<span data-type='title' id=toc-415>باب ذكر الخبر المبيِّن أن النّبيّ ﷺ صلّى في الكسوف ثمان ركعات وأربع سجدات في ركعتين</span>","vol":"7","page":5},{"text":"٢٥١٣ - حدّثنا عبد الرّحمن بن بشر (^١)، وعبد الرّحمن بن منصور (^٢)، قالا: حدّثنا يحيى بن سعيد (^٣)، عن سفيان (^٤) قال: حدثني حبيب بن أبي ثابت (^٥)، عن طاوس، عن ابن عبّاس، \"أن النّبيّ ﷺ صلّى في كسوف، فقرأ ثم ركع، ثمّ قرأ ثم ركع، ثمّ قرأ ثم ركع، ثمّ قرأ ثم ركع (^٦)، ثمّ سجد، وفي الأخرى مثلها\" (^٧).\n_________\n(^١) ابن الحكم العبدي، أبو محمّد النيسابوري.\n(^٢) عبد الرّحمن بن محمّد بن منصور الحارثي، البغدادي، لقبه كُزْبُران بضم الكاف وسكون الزاي وضم الموحَّدة.\n(^٣) هو القطان كما في صحيح مسلم.\n(^٤) هو الثّوريّ كما سيأتي في ح (٢٥١٥).\n(^٥) تأتي ترجمته في ح (٢٥١٥).\n(^٦) قوله \"ثمّ قرأ ثم ركع\" ساقط من نسخة (م).\n(^٧) أخرجه مسلم (الصّحيح: ٢/ ٦٢٧) كتاب الكسوف، باب: ذكر من قال إنّه ركع ثمان ركعات في أربع سجدات، ح ٩٠٩ من طريق يحيى به، مثله.\nوفي إسناد المصنِّف من فوائد الاستخراج ما يلي:\nأ - التقى المصنِّف مع مسلم في: \"يحيى\"، وهذا \"بدل\".\nب - تساوى عددُ الرواة في الإسنادين، وهذه \"مساواة\".\nجـ - بيان المهمل في قوله: \"حبيب بن أبي ثابت\" حيث جاء في مسلم مهملًا.","vol":"7","page":5},{"text":"٢٥١٤ - حدّثنا أحمد بن عصام (^١)، حدّثنا أبو أحمد الزبيري (^٢)، حدّثنا سفيان، عن حبيب -يعني: ابن أبي ثابت-، عن طاوس، عن ابن عبّاس عن النبي ﷺ \"أنه صلّى في الكسوف فقرأ ثم ركع، ثمّ قرأ ثم ركع، ثمّ قرأ ثمّ ركع، ثمّ قرأ ثم ركع، ثمّ سجد سجدتين، والأخرى مثلها\" (^٣).\n_________\n(^١) ابن عبد المجيد الأنصاري مولاهم، أبو يحيى الأصبهاني.\n(^٢) في نسخة (م): الزّهريُّ، وهو تصحيف، وأبو أحمد الزبيري هو: محمّد بن عبد الله بن الزبير الأسلمي الكوفي، مات سنة ٢٠٣ هـ.\n(^٣) أخرجه مسلم من طريق سفيان به نحوه، كما تقدّم في ح (٢٥١٣).\nوفيه من فوائد الاستخراج:\n١ - زيادة قوله \"سجدتين\".\n٢ - التقى المصنِّف مع مسلم في سفيان وتساوى الإسنادان، وهذا بدل ومساواة.","vol":"7","page":6},{"text":"٢٥١٥ - حدّثنا أبو شيبة إبراهيم بن أبي بكر بن أبي شيبة (^١) وإسحاق بن سَيَّار (^٢) والصَّاغاني (^٣)، وأبو أمية (^٤) قالوا: حدّثنا ثابت بن محمّد العابد (^٥)، حدّثنا سُفيان الثّوريّ، عن حبيب بن أبي ثابت، عن\n⦗٧⦘ طاوس، عن ابن عباس، \"أنَّ النبي ﷺ صلى حين انكسفت الشمس ثمان ركعات في أربع سجدات، يقرأ في كل ركعة\" (^٦).\n_________\n(^١) إبراهيم بن عبد الله بن محمّد بن أبي شيبة العبسي الكوفي.\n(^٢) إسحاق بن سَيَّار بن محمّد، أبو يعقوب النَّصيبي (ت ٢٧٣ هـ).\n(^٣) محمّد بن إسحاق بن جعفر.\n(^٤) محمّد بن إبراهيم بن مسلم الخُزاعي البغدادي الطَرَسُوسِي، بفتح الطاء والراء المهملتين والواو بين السينين المهملتين، الأولى مضمومة، والثّانية مكسورة.\nانظر: الأنساب (٤/ ٦٠).\n(^٥) الكوفي، قال أبو حاتم: \"صدوق\"، وقال ابن عدي: \"هو عندي ممّن لا يتعمد =\n⦗٧⦘ = الكذب، ولعله يخطئ\". وقال الذهبي: \"صدوق\"، وقال الحافظ: \"صدوق زاهد يخطئ في أحاديث\"، توفي سنة ٢١٥ هـ.\nانظر: الجرح والتعديل (٢/ ٤٥٧)، الكامل لابن عدي (٢/ ٥٢٣)، الكاشف (١/ ٢٨٣)، التقريب (٨٢٩).\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٦٢٧ كتاب الكسوف، باب ذكر من قال إنه ركع ثمان ركعات في أربع سحدات، ح ٩٠٨ - ٩٠٩)، وأبو داود (السنن ١/ ٦٦٩) كتاب الصلاة -باب من قال: أربع ركعات- ح (١١٨٣)، والنسائي (السنن ٣/ ١٢٩) كتاب صلاة الكسوف -باب كيف صلاة الكسوف- ح (١٤٦٧)، وأحمد (المسند: ١/ ٢٢٥، ٣٤٦)، والدارمي (السنن: ١/ ٤٣٠) كتاب الصلاة -باب الصلاة عند الكسوف- ح ١٥٢٦، وابن خزيمة (الصحيح: ٢/ ٣١٧) كتاب الصلاة -باب ذكر عدد الركوع في كل ركعة من صلاة الكسوف- ح (١٣٨٥)، والطبراني (المعجم الكبير ١١/ ٥٢) والبيهقي (السنن الكبرى ١/ ٣٢٧) كتاب صلاة الخسوف -باب من أجاز أن يصلي في الخسوف كعتين في كل ركعة أربع ركوعات.\nجميعهم من طريق الثوري، به.\nوكذلك أخرجه الترمذي (السنن ٢/ ٤٤٦) كتاب الصلاة -باب ما جاء في صلاة الكسوف- ح ٥٦٠، إلا أن في حديثه: \"صلى في كسوف فقرأ ثم ركع ثم قرأ ثم ركع ثم قرأ ثم ركع، ثلاث مرات، ثم سجد سجدتين، والأخرى مثلها\".\nوالحديث أعله النقاد بالعلل الآتية:\nالأولى: تدليس حبيب بن أبي ثابت، قال ابن حبان في صحيحه عن خبره (٧/ ٩٨): \"ليس بصحيح لأن حبيبًا لم يسمع من طاوس هذا الخبر\". أهـ =\n⦗٨⦘ = وحبيب بن أبي ثابت قال عنه الحافظ في التقريب (١٠٨٤): \"ثقة فقيه جليل، وكان كثير الإرسال والتدليس\". وذكره الحافظ في المرتبة الثالثة من المدلسين كما في تعريف أهل التقديس (١٣٢)، ولم يصرح بالسماع في شيء من الطرق التي وقفت عليها.\nوقد قال البيهقي: \"وحبيب بن أبي ثابت وإن كان من الثقات فقد كان يدلس ولم أجده ذكر سماعه في هذا الحديث عن طاوس، ويحتمل أن يكون حمله عن غير موثوق به عن طاوس\". السنن الكبرى (٣/ ٣٢٧).\nوقد يحمل هذا الخبر على الاتصال لكونه في الصحيح، ولهذا قال ابن الملقن: \"فلك أن تقول: حبيب هذا من الأثبات الأجلاء؛ فلعلَّ مسلمًا ثبت عنده سماعه من طاوس\". البدر المنير (مخطوط: ٤/ ٢١١ / أ).\nالعلة الثانية: الاختلاف في سنده ومتنه.\nقال البيهقي: \"وقد روِّينا عن عطاء بن يسار، كثير بن عباس، عن ابن عباس، عن النبي ﷺ أنه صلاها ركعتين، في كل ركعة كوعان … وقد روى سليمان الأحول، عن طاوس، عن ابن عباس من فعله أنه صلاها ست ركعات في أربع سجدات، فخالفه في الرفع والعدد جميعًا\". السنن الكبرى (٣/ ٣٢٧).\nوأشار إلى هذا الشافعي ﵀ حيث أبان أن ما جاء عن ابن عباس في صلاة الكسوف بالزيادة غلط، وأن المحفوظ عنه ما وافق رواية عائشة وأبي موسى الأشعري إذ رويا أن النبي ﷺ صلاها ركعتين، في كل ركعة ركوعان، كما في اختلاف الحديث (ص ١٩١) باب الخلاف في صلاة كسوف الشمس والقمر.\nوقال ابن عبد البر في التمهيد (٣/ ٣٠٦): \"وحديث طاوس هذا مضطرب ضعيف، رواه وكيع عن الثوري، عن حبيب ابن أبي ثابت، عن طاوس، عن النبي ﷺ مرسلًا، ورواه غير الثوري، عن حبيب بن أبي ثابت، عن ابن عباس، ولم يذكر طاوسًا، ووقفه =\n⦗٩⦘ = ابن عيينة، عن سليمان الأحول، عن طاوس، عن ابن عباس فِعْلَه، ولم يرفعه.\nوهذا الاضطراب يوجب طرحه، واختلف في متنه، فقوم يقولون: أربع ركعات، وقوم يقولون: ثلاث ركعات في ركعة، ولا يقوم بهذا الاختلاف حجَّة. أهـ\nومن الاختلاف على حبيب أيضًا قوله في آخر الحديث: \"وعن عليّ مثل ذلك\" كما في صحيح مسلم (٢/ ٦٢٧)، ومرة قال: \"وعن عطاء مثل ذلك\" كما عند النسائي (السنن ٣/ ١٢٩). ورواية عطاء ذكرها البيهقي كما سبق، ولفظها مخالف لرواية حبيب، فقول حبيب عقب روايته: \"وعن عطاء مثل ذلك\" صريح في عدم ضبطه للحديث، كما قال الغماري في الهداية في تخريج أحاديث البداية (٤/ ١٩٨).\nالعلة الثالثة: مخالفته للأكثر والأشهر في صفة صلاة الكسوف.\nقال البيهقي ﵀ -بعد أن أورد حديث جابر-: \"من نظر في هذه القصة، وفي القصة التي رواها أبو الزبير عن جابر؛ علم أنها قصة واحدة، وأن الصلاة التي أخبر عنها إنما فعلها يوم توفي إبراهيم ابن رسول الله ﷺ، وقد اتفقت رواية عروة بن الزبير، وعمرة بنت عبد الرحمن عن عائشة، ورواية عطاء بن يسار، كثير بن عباس، عن ابن عباس، ورواية أبي سلمة بن عبد الرحمن، عن عبد الله بن عمرو، ورواية أبي الزبير، عن جابر، عن النبي ﷺ إنما صلاها ركعتين، في كل ركعة كوعين، وفي حكاية أكثرهم قوله ﷺ يومئذٍ: \"إن الشمس والقمر آيتان من آيات الله لا تنخسفان لموت أحد ولا لحياته\" دلالة على أنه إنما صلاها يوم توفي ابنه فخطب وقال هذه المقالة ردًّا لقولهم: \"إنما كسفت لموته\". وفي إتفاق هؤلاء العدد مع فضل حفظهم دلالة على أنه لم يزد في كل ركعة على ركوعين .. اهـ. السنن الكبرى (٣/ ٣٢٦).\nوقال شيخ الإسلام ابن تيمية في الفتاوى (١٧/ ١٨): \"ومثل ما روى مسلم أن النبي ﷺ صلى الكسوف ثلاث ركوعات، وأربع كوعات، انفرد بذلك عن البخاري، فإن هذا ضعَّفه حذاق أهل العلم وقالوا: إن النبي ﷺ لم يصل الكسوف إلا مرة =\n⦗١٠⦘ = واحدة يوم مات ابنه إبراهيم، وفي نفس هذه الأحاديث التي فيها الصلاة بثلاث ركوعات، وأربع كوعات إنه إنما صلى ذلك يوم مات إبراهيم.\nومعلوم أن إبراهيم لم يمت مرتين، ولا كان له إبراهيمان، وقد تواتر عنه أنه صلى الكسوف يومئذٍ ركوعين في كل ركعة، كما روى ذلك عنه عائشة، وابن عباس، وابن عمرو، وغيرهم، فلهذا لم يرو البخاري إلا هذه الأحاديث .. \" اهـ.\nوقد قال أبو عيسى الترمذي: \"قال محمد -أي البخاري- أصح الروايات عندي في صلاة الكسوف أربع ركعات في أربع سجدات\". العلل الكبير للترمذي -ترتيب أبي طالب القاضي (١/ ٢٩٩).\nولا يشكل على هذا ما رواه النسائي (السنن ٣/ ١٣٥) من طريق عبدة ابن عبد الرحيم بإسناده إلى عائشة ﵂، أن رسول الله ﷺ صلى في كسوف في صفة زمزم أربع ركعات في أربع سجدات.\nلأن لفظة \"في صفة زمزم\" تفرد النسائي بذكرها عن شيخه عبدة، وقد قال ابن كثير: \"تفرد النسائي عن عبدة بقوله: \"في صفة زمزم\" وهو وهم بلا شك فإن رسول الله ﷺ لم يصل الكسوف إلا مرة واحدة بالمدينة في المسجد، هذا هو الذي ذكره الشافعي، وأحمد والبخاري، والبيهقي، وابن عبد البر، وأما هذا الحديث بهذه الزيادة فيخشى أن يكون الوهم من عبدة بن عبد الرحيم هذا، فإنه مروزي نزل دمشق، ثم صار إلى مصر فاحتمل أن النسائي سمعه منه بمصر فدخل عليه الوهم لأنه لم يكن معه كتاب، وقد أخرجه البخاري ومسلم والنسائي أيضًا بطريق آخر من غير هذه الزيادة\".\nوعرض هذا على الحافظ جمال الدين المزي فاستحسنه، وقال: \"قد أجاد وأحسن الانتقاد\". زهر الرّبى على المجتبى (٣/ ١٣٥).\nوذهب قوم إلى تصحيح هذا الحديث وحمله على تعدد الوقائع، منهم إسحاق بن =\n⦗١١⦘ = راهويه، وابن خزيمة، والخطابي، واستحسنه أبو بكر بن محمد بن المنذر.\nوقد قال البيهقي عقب ذكرهم: \"والذي ذهب إليه الشافعي ثم محمد بن إسماعيل البخاري من ترجيح الأخبار أولى … \". معرفة السنن والآثار (٣/ ٨٧).\nوبهذا قال ابن عبد البر وابن تيمية كما أسلفت، وحكى استحبابه عن أكثر أهل العلم، وتبعه ابن قيم الجوزية وهو الراجح في الحكم على هذا الحديث والله أعلم.\nانظر: التمهيد لابن عبد البر (٣/ ٣٠٥)، مجموع الفتاوى (٢٤/ ٢٥٩)، زاد المعاد (١/ ٤٥٠ - ٤٥٦).\nوفي رواية المصنف من فوائد الاستخراج ما يلي:\n١ - بيان المهمل في \"سفيان\" حيث جاء هنا مصرحًا بأنه الثوري.\n٢ - قوله: \"يقرأ في كل ركعة\" زيادة ليست في حديث مسلم.\n٣ - فيها أيضًا ما تقدم من البدل والمساواة.","vol":"7","page":6},{"text":"<span data-type='title' id=toc-416>باب ذكر الخبر المبيِّن أنَّ النبي ﷺ كان رافعًا يديه قائمًا في كسوف الشمس إلى القبلة يسبِّح ويحمد ويهلل ويكبر ويدعو حتى حُسِرَ (^١) عنها ثم صلى (^٢) ركعتين، وقرأ فيهما سورتين</span>\n_________\n(^١) حسر: أي كشف عنها. انظر: النهاية (١/ ٣٨٣).\n(^٢) (م ٢/ ٦٠/ أ).","vol":"7","page":12},{"text":"٢٥١٦ - حدثنا أبو داود الحرَّاني (^١)، حدثنا عارم (^٢)، حدثنا وهيب (^٣)، حدثنا أبو مسعود الجُريري (^٤)، حدثنا حيَّان بن عمير (^٥)، عن عبد الرحمن بن سمرة قال: \"كنت يومًا أترامى (^٦) بأسهمي، وأنا بالمدينة، فانكسفت الشمس فجمعت أسهمي، فقلت: ما أحدث رسول الله ﷺ في كسوف الشمس؟ فقمت خلف ظهره فجعل يكبّر ويسبِّح، ويدعو حتى حُسِر عنها فصلى ركعتين، وقرأ بسورتين\" (^٧).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) محمد بن الفضل السدوسي، أبو النعمان البصري، لقبه عارم.\n(^٣) ابن خالد بن عجلان الباهلي، مولاهم، أبو بكر البصري.\n(^٤) سعيد بن إياس الجُريري البصري.\n(^٥) الجريري. انظر: تهذيب الكمال (٧/ ٢٧٤).\n(^٦) في الأصل ونسخة (م): أترامي، والصواب المثبت.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٦٢٩) كتاب الكسوف -باب ذكر النداء بصلاة =\n⦗١٣⦘ = الكسوف- ح ٩١٣/ ٢٦، ٢٧ من طريق عبد الأعلى وبشر بن المفضل وسالم بن نوح، كلهم عن الجريري به، نحوه، وفي لفظ مسلم: \"فنبذت أسهمي، وقلت لأنظرن إلى ما يحدث لرسول الله قوله ﷺ\".\nوفي الحديث من فوائد الاستخراج:\n١ - التقى المصنف مع مسلم في الجريري، وهذه \"مصافحة\" وفائدته في علو الصفة، وذلك لأن مسلمًا روى الحديث من طريق بشر بن المفضل، عن الجريري، فرواه المصنف من طريق وهيب عنه، وبشر توفي سنة ست أو سبع وثمانين ومائة، فهو متأخر الوفاة عن وهيب المتوفّى سنة ١٦٥ هـ وقيل بعدها، وإن كان كلاهما سمعا من الجريري قبل اختلاطه.\nانظر: تذكرة الحفاظ (١/ ٢٣٥، ٣٠٩)، تقريب (٧٠٣)، الكواكب النيرات (ص ١٨٩).\n٢ - قوله في آخر الحديث: \"قمت خلاف ظهره\" زيادة على لفظ مسلم رحمه الله تعالى.","vol":"7","page":12},{"text":"٢٥١٧ - حدثنا أبو داود السجستاني (^١)، حدثنا مسدد (^٢)، حدثنا بشر بن المفضل (^٣)، حدثنا الجُريري، عن حيَّان بن عمير، عن عبد الرحمن بن سمرة قال: \"بينما أنا أترمَّى بأسهمي في حياة رسول الله ﷺ إذ انكسفت الشمس، فنبذتهنَّ، وقلت: لأنظرنَّ ما أُحْدِث لرسول الله ﷺ-يعني في كسوف الشمس- اليوم، فانتهيت إليه وهو رافع يديه يسبِّح، ويحمِّد، ويهلل، ويقول، ويدعو حتى حُسِر عن\n⦗١٤⦘ الشمس، فقرأ سورتين، وركع ركعتين\" (^٤).\n_________\n(^١) انظر: سنن أبي داود (١/ ٧٠٥)، كتاب الصلاة، باب من قال: يركع ركعتين.\n(^٢) ابن مسرهد بن مسربل الأسدي البصري.\n(^٣) ابن لاحق الرَّقاشي -بقاف ومعجمة- البصري.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٦٢٩ ح ٩١٣) من طريق بشر به، مثله، ولفظة \"يقول\" ليست في رواية بشر عند مسلم وأبي داود.","vol":"7","page":13},{"text":"٢٥١٨ - حدثني (^١) المرْثَدِي (^٢)، حدثنا المثنى بن معاذ (^٣)، حدثنا بشر بن المفضل بإسناده مثله (^٤).\n_________\n(^١) في (م): \"حدثنا\".\n(^٢) المَرْثَدِي: بفتح الميم وبالثاء المعجمة بثلاث: أحمد بن بشر بن سعد، أبو علي البغدادي، أثنى عليه عبد الرحمن بن يوسف بن خراش، ووثقه ابن المنادي، توفي سنة ٢٨٦ هـ.\nانظر: المؤتلف والمختلف للدارقطني (٤/ ٢١٨٩)، تاريخ بغداد (٤/ ٥٤)، الإكمال لابن ماكولا (٧/ ٣١٣)، الأنساب (٥/ ٢٥٤)، وتوضيح المشتبه (٨/ ١٠١، ١٢٣).\n(^٣) المثنى بن معاذ بن معاذ العنبري.\n(^٤) أخرجه مسلم من طريق بشر بن المفضل كما تقدم.","vol":"7","page":14},{"text":"٢٥١٩ - حدثنا يوسف بن مُسَلَّم (^١)، حدثنا داود بن معاذ (^٢)، عن عبد الأعلى (^٣) عن الجُرَيرِي، عن حَيَّان بن عُمَير، عن عبد الرحمن بن سمرة -وكان من أصحاب النبي ﷺ قال: \"كنت أرمي بأسهم لي في حياة\n⦗١٥⦘ النبي ﷺ إذ انكسفت الشمس فَنَبَذْتُها، فقلت: واللهِ لأنظرنَّ ما حدث لرسول الله ﷺ (^٤) في كسوف الشمس! قال: فأتيته وهو قائم في الصلاة رافع يديه، فجعل يُكبّر ويُسبِّح ويُهلِّل حتى حُسِر عنها، فلما حُسِر عنها قرأ بسورتين، وركع ركعتين\" (^٥).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم، بضم الميم وفتح السين المهملة بعدها لامٌ مشدَّدة، المصّيصي.\n(^٢) داود بن معاذ العتكي، أبو سليمان، وثقه النسائي، وذكره ابن حبان في الثقات.\nانظر: الثقات لابن حبان (٨/ ٢٣٥)، تهذيب الكمال (٨/ ٤٥١)، تهذيب التهذيب (٣/ ٢٠٢).\n(^٣) ابن عبد الأعلى البصري السامي -بالمهملة-.\n(^٤) من قوله: \"إذ انكسفت\" إلى \" ﷺ\" ساقط من نسخة (م).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦٢٩، ح ٩١٣/ ٢٦) من طريق عبد الأعلى به، ولفظه أتم.","vol":"7","page":14},{"text":"<span data-type='title' id=toc-417>باب بيان الأمر بالصدقة والعَتاقَة والدّعاء عند كسوف (^١) الشمس، والصلاة من حين تكسف حتى ينكشف عنها</span>\n_________\n(^١) (م ٢/ ٦١/ ب).","vol":"7","page":16},{"text":"٢٥٢٠ - حدثنا يونس بن عبد الأعلى (^١)، حدثنا ابن وهب (^٢)، أنَّ مالكًا (^٣) حدثه عن هشام بن عروة (^٤)، عن أبيه، عن عائشة قالت: قال رسول الله ﷺ: \"إن الشمس والقمر آيتان من آيات الله لا يُخسفان لموت أحد ولا لحياته، فإذا رأيتم ذلك فادعو الله كبِّروا وتصدَّقوا\" (^٥).\n_________\n(^١) ابن ميسرة -بفتح الميم وإسكان الياء المثناة التحتية وفتح السين المهملة- الصدفي.\n(^٢) عبد الله بن وهب بن مسلم القرشي مولاهم المصري.\n(^٣) في الأصل ونسخة (م): \"أن مالك\" والصّواب المثبت، وقد تكرّر هذا في عدّة مواضع، ضبّب النّاسخ في بعضها على \"مالك\" كما في حديث (٢٥٣٤) وما سيأتي من تلك المواضع لم أنبه عليه، وأثبته على الصّواب اكتفاءً بما قيّدته هنا.\nوالحديث في الموطأ (١/ ٦٨٦) كتاب الكسوف -باب العمل في الصلاة، ولفظه أتم.\n(^٤) ابن الزبير بن العوام الأسدي.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦١٨) كتاب الكسوف -باب صلاة الكسوف- ح ٩٠١، والبخاري (الصحيح مع الفتح ٢/ ٦١٥) كتاب الكسوف، باب الصدقة في الكسوف- ح ١٠٤٤، كلاهما من طريق مالك به مطولًا.\nوفيه من فوائد الاستخراج:\n١ - التقى المصنف مع مسلم في مالك بن أنس، وهذا بدل ومصافحة. =\n⦗١٧⦘ = ٢ - فيه بيان لفظ مالك حيث ساق مسلم الإسناد إليه، ولم يسق لفظه.","vol":"7","page":16},{"text":"٢٥٢١ - حدثنا علي بن حرب المَوْصِلي (^١)، حدثنا عثَّام بن علي (^٢)، حدثنا هشام بن عروة، عن فاطمة بنت المنذر (^٣)، عن أسماء قالت: \"إن كنّا لنُؤمَر (^٤) بالعتق عند الخسوف\" (^٥).\n_________\n(^١) الطائي.\n(^٢) عَثَّام -بفتح العين المهملة وتشديد الثاء المثلثة- ابن علي بن هُجَير -بجيم، مصغَّر-، العامري الكلابي. تقريب (٤٤٤٨).\n(^٣) ابن الزبير بن العوام، زوج هشام بن عروة. تقريب (٨٦٥٨).\n(^٤) في رواية يحيى بن الربيع، وموسى بن مسعود عند البخاري (الصحيح مع الفتح ٢/ ٦٣٢، ٥/ ١٧٨) كذلك رواية معاوية بن عمرو الآتية تصريحٌ بأن الآمر هو النبي ﷺ، وهذا مما يقوي أن قول الصحابي: \"كنا نؤمر بكذا\" في حكم المرفوع.\nانظر فتح الباري (٥/ ١٧٩).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦٢٤) كتاب الكسوف -باب ما عرض على النبي ﷺ من أمر الجنة والنار- ح ٩٠٥/ ١١، ١٢ من طريق هشام بن عروة، به. وجميع ألفاظ الحديث عند مسلم التي بهذا الإسناد ليس فيها هذا اللفظ، وهو في البخاري (الصحيح مع الفتح ٥/ ١٧٩) كتاب العتق -باب ما يستحب من العتاقة في الكسوف والآيات- ح ٢٥٢٠ من طريق عثّام به، نحوه. ولفظ المصنف طرف من حديث أسماء ﵂ التي روت قصة كسوف الشمس. وانظر: الفتح (٢/ ٦٣٢) حول ذلك.\nوفي هذا الحديث من فوائد الاستخراج:\n١ - التقى المصنف مع مسلم في هشام، وهذا \"بدل\". =\n⦗١٨⦘ = ٢ - تساوى عدد رواة الإسنادين، فهذه \"مساواة\".\n٣ - قولها ﵂: \"إن كنا لنؤمر … \" من زيادات المصنف.\n٤ - بيان المهمل في \"فاطمة\" عند مسلم.","vol":"7","page":17},{"text":"٢٥٢٢ - حدثنا الصَّاغاني، حدثنا معاوية بن عمرو (^١)، ح\nوحدثنا أبو داود السجستاني (^٢)، حدثنا -يعني: (^٣) زهير بن حرب (^٤) - حدثنا معاوية بن عمرو، حدثنا زائدة، عن هشام (^٥)، عن فاطمة (^٦)، عن أسماء (^٧) قالت: \"كان النبي ﷺ يأمر بالعتاق في صلاة الكسوف\" (^٨).\n_________\n(^١) ابن المُهَلَّب -بضم الميم وفتح الهاء وتشديد اللام- الأزدي المَعْني.\n(^٢) السنن (١/ ٧٠٣) كتاب الصلاة، باب العتق في صلاة الكسوف ح ١١٩٢.\n(^٣) قوله: يعني ليس في إسناد أبي داود، ولا معنى له إلا باعتبار ذكر زهير بكنيته: أبو خيثمة.\n(^٤) أبو خيثمة النسائي.\n(^٥) هشام بن عروة.\n(^٦) فاطمة بنت المنذر.\n(^٧) في الأصل ونسخة (م): \"أمها\" وقد ضبِّب فوقها في الأصل، وصُوِّب في حاشيته \"أسماء\"، وذلك لأن أم فاطمة هي: حفصة بنت عبد الرحمن بن أبي بكر الصديق، وأسماء بنت أبي بكر الصديق جدة لأبوي: هشام، وفاطمة ابنة عمه، فالصواب المثبت والله تعالى أعلم. انظر: تهذيب الكمال (٣٥/ ٢٦٥).\n(^٨) أخرجه البخاري (الصحيح مع الفتح ٢/ ٦٣٢) كتاب الكسوف، باب من أحب العتاقة في كسوف الشمس، ح ١٠٥٤، وأيضًا أخرجه في (٥/ ١٧٨) كتاب العتق، باب ما =\n⦗١٩⦘ = يستحب من العتاقة في الكسوف والآيات، ح ٢٥١٩ من طريق زائدة به، نحوه.","vol":"7","page":18},{"text":"٢٥٢٣ - حدثنا أبو علي الزَّعفراني (^١)، حدثنا عبد الوهاب ابن عبد المجيد الثقفي، حدثنا أيوب (^٢)، عن أبي قِلابة (^٣)، عن النعمان بن بشير قال: \"كسفت الشمس على عهد رسول الله ﷺ، فكان يصلي ركعتين ركعتين، ويسأل عنها حتى انجلت\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح البغدادي، صاحب الشافعي.\n(^٢) أيوب بن أبي تميمة: كيسان السختياني، البصري.\n(^٣) عبد الله بن زيد الجَرْمي، بجيم ثم راء ساكنة، أبو قِلابة، بكسر القاف البصري.\n(^٤) هذا الحديث من زيادات المصنف، وقد أخرجه أبو داود (السنن ١/ ٧٠٤) كتاب الصلاة، باب من قال يركع ركعتين، ح ١١٩٣، والنسائي (السنن ٣/ ١٤١، ١٤٣) كتاب الكسوف، باب كيف صلاة الكسوف، ح ١٤٨٥، ١٤٨٨، ١٤٨٩، وابن ماجه (السنن ١/ ٤٠١) كتاب الكسوف، باب ما جاء في صلاة الكسوف ح ١٢٦٢، والطحاوي في شرح معاني الآثار (١/ ٣٣٠)، والحاكم في المستدرك (١/ ٢٣٢)، والبيهقي في السنن الكبرى (٣/ ٣٣٣) والمعرفة (٣/ ٧٨).\nكلهم من طرق عن أبي قلابة، عن النعمان بن بشير ﵁، وبعضهم يزيد على بعض، وهذا الحديث مُعَلُّ الإسناد والمتن.\nفأما الإسناد: فإنه من طريق أبي قلابة عن النعمان ﵁، وأبو قلابة لم يسمع من النعمان بن بشير، كما ذكر ذلك ابن أبي حاتم في مراسيله (٩٦) حيث قال: \"قال أبي: أبو قلابة عن النعمان بن بشير، قال يحيى بن معين: هو مرسل، قال أبي: قد أدرك أبو قلابة النعمان بن بشير، لا أعلمه سمع منه\".\nوبهذا أعل البيهقي هذا الحديث، واستدل على ذلك بما رواه الإمام أحمد في المسند =\n⦗٢٠⦘ = (٤/ ٢٦٧) عن أبي قلابة، حيث قال فيه: \"عن رجل عن النعمان بن بشير\".\nوقد اختلف على أبي قلابة فيه من وجهٍ آخر، وهو ما رواه النسائي (السنن ٣/ ١٤٤)، وأبو داود (السنن ١/ ٧٠١) من طريق قتادة وأيوب، عن أبي قلابة، عن قبيصة الهلالي.\nفمرة جعله من مسند النعمان، وفي الأخرى جعله من مسند قبيصة.\nوأما الاضطراب في المتن:\nففي رواية: \"فكان يصلي ركعتين ركعتين، ويسأل عنها حتى انجلت\" كما هي رواية المصنف وأبي داود.\nوفي رواية للنسائي (١/ ١٤١): \"فإذا رأيتم ذلك فصلوا كأحدث صلاة صليتموها من المكتوبة\".\nوفي أخرى له أيضًا (١/ ٣٣٠) وللحاكم: \"فصلوا حتى ينجلي أو يحدث الله أمرًا\".\nوعند ابن ماجه وأحمد: \"فلم يزل يصلي حتى انجلت\".\nوفي رواية للطحاوي (١/ ٣٣٠): \"فكان يركع ويسجد\"، وفي رواية: \"كان يصلي في كسوف الشمس كما تصلون ركعة وسجدتين\"، وفي رواية له أيضًا: \"فجعل يصلي ركعتين ويسلم ويسأل حتى انجلت\".\nوهذا اضطراب شديد أشار إليه البيهقي ﵀ كما في المعرفة (٣/ ٧٨)، وهو مع ذلك مخالف للأكثر والأشهر في صفة صلاة الكسوف كما تقدم بيانه في الحديث رقم (٢٥١٥) في العلة الثالثة.\nولذا ضعَّف الشيخ الألباني هذا الحديث وشواهده، كما في إرواء الغليل (٣/ ١٣٠).","vol":"7","page":19},{"text":"٢٥٢٤ - حدثنا عباس بن محمد الدوري، حدثنا يحيى بن أبي بكير (^١)، ح\n⦗٢١⦘ وحدثنا إسحاق بن سَيَّار (^٢)، حدثنا معاوية بن عمرو، قالا: حدثنا زائدة، ح\nوحدثنا علي بن حرب، حدثنا الأشيب (^٣)، حدثنا شيبان جميعًا، عن زياد بن عِلاقَة (^٤) قال: سمعت المغيرة بن شعبة قال: \"انكسفت الشمس لموت (^٥) إبراهيم، فقال النبي ﷺ: إن الشمس والقمر آيتان من آيات الله لا ينكسفان لموت أحدٍ ولا لحياته فإذا رأيتم ذلك فادعوا وصلُّوا حتى تنكشف\" (^٦).\n⦗٢٢⦘ وهذا لفظ حديث زائدة، ولفظ شيبان مثله، ولم يذكر حتى تنكشف (^٧).\n_________\n(^١) الكرماني نزيل بغداد.\n(^٢) ابن محمد، أبو يعقوب النصيبي.\n(^٣) الحسن بن موسى.\n(^٤) زياد بن عِلاقة الثعلبي الكوفي.\n(^٥) اللام ليست للتعليل، والمراد: عند موت إبراهيم.\nانظر معاني اللام الجارّة في مغني اللبيب (ص ٢٨١).\n(^٦) أخرجه مسلم (٢/ ٦٣٠) ح ٩١٥/ ٢٩ من طريق زائدة به، مثله، وفي إسناده مصعب ابن المقدام، ومصعب هذا تكلم فيه بعضهم حيث نقل الحافظ في تهذيب التهذيب (١٠/ ١٦٦) تضعيف الساجي لحديثه، وقول الإمام أحمد: كان رجلًا صالحًا، رأيت له كتابا فإذا هو كثير الخطأ، ئم نظرت في حديثه فإذا أحاديثه متقاربة عن الثوري، لذا قال فيه الحافظ في التقريب: صدوق له أوهام. تقريب (٦٦٩٦)، ومتابعة يحيى بن أبي بكير، ومعاوية بن عمرو عند أبي عوانة، وأبي الوليد عند البخاري تقوي رواية مصعب السابقة، وهذا يؤكد أن الإمام مسلمًا إذا خرج عمّن تكلم فيه بنوع جرح إنما يخرج له على سبيل الانتقاء، فيروي عنه ما وافقه الثقات عليه، وكان من صحيح حديثه. =\n⦗٢٢⦘ = والحديث متفق عليه أخرجه البخاري من طريق شيبان (الصحيح مع الفتح ٢/ ٦١٢) ح ١٠٤٣، وأيضًا من طريق زائدة كلاهما عن زياد عنه به (الصحيح مع الفتح ١٠/ ٥٩٤) ح ٦١٩٩.\nوفي الحديث من فوائد الاستخراج:\n١ - متابعة يحيى بن أبي بكير، ومعاوية بن عمرو لرواية مصعب بن المقدام.\n٢ - التقى المصنف مع مسلم في الإسناد الأول في زائدة، وفي الآخر في زياد، وهذا فيه بدل ومساواة.\n(^٧) (م ٢/ ٦١/ أ).","vol":"7","page":20},{"text":"<span data-type='title' id=toc-418>كتاب الاستسقاء</span>","vol":"7","page":23},{"text":"٢٥٢٥ - حدثنا أبو داود الحَرَّاني (^١)، حدثنا علي (^٢)، حدثنا سفيان (^٣)، حدثنا عبد الله بن أبي بكر (^٤) قال: سمعت عباد بن تميم (^٥) يحدث، عن عبد الله بن زيد بن عبد ربه الذي أُري النداء أنَّ رسول الله ﷺ خرج …، ح\nوحدثنا محمد بن شاذان الجوهري، حدثنا المعلى بن منصور (^٦)، حدثنا سفيان بن عيينة، عن عبد الله بن أبي بكر قال: سمعت عباد بن تميم، عن عمّه (^٧) قال: \"خرج النبي ﷺ إلى المصلى فاستسقى، فاستقبل القبلة، وقلب رداءه وصلى ركعتين\" (^٨).\n_________\n(^١) سليمان بن سيف الطائيّ مولاهم.\n(^٢) هو ابن المديني. كما جاء في (الصحيح مع فتح الباري ٢/ ٥٧٨).\n(^٣) سفيان هو: ابن عيينة بن أبي عمران ميمون الهلالي، كما سيأتي مصرحًا به.\n(^٤) ابن محمد بن عمرو بن حزم الأنصاري.\n(^٥) عباد بن تميم بن غَزِيَّة الأنصاري المازني، ثقة، وقد قيل إن له رؤية. تقريب (٣١٢٤)، الإصابة (٢/ ٢٦٤).\n(^٦) الرازي.\n(^٧) عمه هو: عبد الله بن زيد بن عاصم المازني، وهو ليس أخًا لأبي عباد، وإنما قيل له عمه لأنه كان زوج أمه، وقيل: كان تميم أخا عبد الله لأمه أمهما أم عمارة نسيبة.\nانظر: التلخيص الحبير (٢/ ١٠١).\n(^٨) أخرجه مسلم (٢/ ٦١١) كتاب الاستسقاء- ح ٨٩٤/ ٢ من طريق ابن عيينة به، =\n⦗٢٤⦘ = مثله، وفي رواية سفيان عند مسلم أبهم اسم: عبد الله بن زيد، وهنا صرح به وهذا من فوائد الاستخراج.\nوقوله في الإسناد: \"الذي أري النداء\" هو من كلام ابن عيينة كما نبه عليه الإمام البخاري ﵀ حيث قال بعد إخراجه للحديث: \"كان ابن عيينة يقول: هو صاحب الأذان\"، ولكنه وهم؛ لأن هذا: عبد الله بن زيد بن عاصم المازني -مازن الأنصار-، وتبعه النسائي أيضًا في قوله هذا.\nانظر: صحيح البخاري مع الفتح (٢/ ٥٧٨) كتاب الاستسقاء -باب تحويل الرداء في الاستسقاء- ح ١٠١٢، وسنن النسائي (٣/ ١٥٥) كتاب الاستسقاء -باب خروج الإمام إلى المصلى للاستسقاء- ح ١٥٠٥. وسيأتي عند المصنف التصريح بأنه المازني قريبًا، ووقع التصريح به عند مسلم ولكن من غير رواية ابن عيينة.\nوعبد الله بن زيد بن عاصم وعبد الله بن زيد بن عبد ربه اتفقا في الاسم واسم الأب، والنسبة إلى الأنصاري، ثم إلى الخزرج، والصحبة والرواية، وافترقا في الجد والبطن الذي من الخزرج؛ لأن حفيد عاصم من مازن، وحفيد عبد ربه من بلحارث ابن الخزرج. انظر: فتح الباري (٢/ ٥٨١).","vol":"7","page":23},{"text":"<span data-type='title' id=toc-419>باب بيان وقت تحويل الرداء، وأنّ الإمام إذا أراد أن يدعو يحوِّل ظهره إلى الناس، ويستقبل القبلة ويحوِّل رداءه ويدعو، ثم يصلي ركعتين، ويجهر فيهما</span>","vol":"7","page":24},{"text":"٢٥٢٦ - حدثنا عمر بن شبَّة (^١)، حدثنا عبد الوهاب بن\n⦗٢٥⦘ عبد المجيد (^٢)، قال: سمعت يحيى بن سعيد، قال: حدثني أبو بكر بن محمد، أن عباد بن تميم أخبره، ح\nوحدثنا يونس بن عبد الأعلى، وعلي بن حرب الطائي قالا: حدثنا أنس بن عياض (^٣)، عن يحيى بن سعيد قال: حدثني أبو بكر بن محمد بن عمرو بن حزم، أن عباد بن تميم أخبره، أن عبد الله بن زيد أخبره \"أن النبي ﷺ خرج إلى المصلى يستسقي، وأنه لما دعا -أو أراد (^٤) أن يدعو (^٥) - استقبل القبلة وحوَّل رداءه\" (^٦).\n_________\n(^١) عمر بن شَبَّة النميري.\nانظر: الإكمال (٥/ ٣٣)، والحديث في تاريخه (١/ ١٤٣).\n(^٢) ابن الصلت الثقفي، أبو محمد البصري.\n(^٣) ابن ضمرة الليثي المدني.\n(^٤) في (م): \"وأراد\". وهو كذلك عند مسلم وابن شبة.\n(^٥) قال الحافظ في الفتح (٢/ ٥٩٩): الشك من الراوي، ويحتمل أنه من يحيى بن سعيد، فقد رواه السراج من طريق يحيى، عن أيوب عنه بالشك أيضًا، ورواه مسلم من رواية سليمان بن بلال عنه فلم يشك، فكأنه كان يشك فيه تارة، ويجزم به أخرى.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٦١١) ح ٨٩٤/ ٣ من طريق يحيى به، مثله، والحديث متفق عليه رواه البخاري (الصحيح مع الفتح ٢/ ٥٩٨) كتاب الاستسقاء، باب استقبال القبلة في الاستسقاء ح ١٠٢٨ من طريق عبد الوهاب به، مثله.\nوفي الإسناد بدل ومساواة حيث التقى المصنف مع مسلم في يحيى، وهذا من فوائد الاستخراج.","vol":"7","page":24},{"text":"٢٥٢٧ - حدثنا أبو داود الحرَّاني، حدثنا يزيد بن هارون (^١)، حدثنا\n⦗٢٦⦘ يحيى بن سعيد، حدثنا أبو بكر بن محمد بن عمرو بن حزم، أن عباد بن تميم أخبره أنه سمع عبد الله بن زيد، \"أن النبي ﷺ خرج (^٢) بالناس إلى المصلى\"، ح\nوحدثنا عمّار بن رجاء (^٣)، والصَّاغاني (^٤) قالا: حدثنا يزيد بن هارون، حدثنا يحيى بن سعيد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عباد بن تميم، عن عمّه \"أن النبي ﷺ خرج إلى المصلى يستسقي، فاستقبل القبلة، وحوَّل رداءه\" (^٥).\n_________\n(^١) السلمي مولاهم، الواسطي.\n(^٢) (م ٢/ ٦٢ / ب).\n(^٣) الإسْتِراباذي -بكسر الألف وسكون السين المهملة وكسر التاء المنقوطة باثنتين من فوقها وفتح الراء والباء الموحدة بين الألفين، وفي آخرها الذال المعجمة-.\nانظر: الأنساب: (١/ ١٣٠).\n(^٤) محمد بن إسحاق.\n(^٥) أخرجه مسلم كما تقدم من طريق يحيى به، نحوه. وقوله: \"خرج بالناس\" زيادة من فوائد الاستخراج.","vol":"7","page":25},{"text":"٢٥٢٨ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، حدثني ابن أبي ذئب، ويونس بن يزيد، عن ابن شهاب قال: حدثني عباد بن تميم المازني، أنه سمع عمه -وكان من أصحاب النبي ﷺ يقول: \"خرج رسول الله ﷺ يومًا يستسقي، فَحَوَّل إلى الناس ظهره يدعو الله، واستقبل القبلة، وحوَّل رداءه، ثم صلى ركعتين\".\n⦗٢٧⦘ قال ابن أبي ذئب في الحديث: قرأ فيهما -يريد الجهر- (^١).\n_________\n(^١) أخرجه مسلم (الصحيح ٢/ ٦١١) ح ٨٩٤/ ٤ من طريق ابن وهب عن يونس به، نحوه. وقول ابن أبي ذئب ليس في مسلم، فهو من زيادات المصنِّف وفوائد استخراجه.\nوالحديث متفق عليه رواه البخاري في مواضع منها في (٢/ ٥٩٧) باب كيف حول النبي ﷺ ظهره إلى الناس- ح ١٠٢٥ من طريق ابن أبي ذئب به، نحوه.","vol":"7","page":26},{"text":"٢٥٢٩ - حدثنا علي بن حرب، حدثنا أبو عامر العَقَدي (^١)، والقاسم بن يزيد -يعني: الجَرْمي- (^٢)، عن ابن أبي ذئب، عن الزهريّ، عن عباد بن تميم، عن عمه عبد الله بن زيد، \"أن النبي ﷺ خرج يستسقي، فجعل الناس وراء ظهره، وصلَّى بهم ركعتين جهر فيهما بالقراءة\" (^٣).\n_________\n(^١) عبد الملك بن عمرو القيسي، العقدي.\n(^٢) الجَرْمي -بفتح الجيم وسكون الراء- أبو يزيد الموصلي. انظر: الإكمال (٣/ ١٠٣).\nوكلمة \"يعني\" ساقط من نسخة (م).\n(^٣) أخرجه مسلم من طريق الزهري به، نحوه. كما تقدم، وليس عنده الجهر بالقراءة، وهذا من زيادات المصنف وفوائد استخراجه.","vol":"7","page":27},{"text":"٢٥٣٠ - حدثنا أبو داود الحرَّاني (^١)، حدثنا أبو عاصم (^٢)، عن ابن أبي ذئب بإسناده: \"أن النبي ﷺ خرج يستسقي، فاستقبل القبلة وحوَّل رداءه، وصلى ركعتين يجهر فيهما بالقرآن\" (^٣).\n_________\n(^١) سليمان بن سيف الطائي مولاهم.\n(^٢) الضحاك بن مخلد النبيل البصري.\n(^٣) تقدم تخريجه في الحديث الماضي.","vol":"7","page":27},{"text":"٢٥٣١ - حدثنا السُّلَمِي (^١)، حدثنا عبد الرزاق (^٢)، عن معمر (^٣)، عن الزهريّ عن عباد بن تميم، عن عمّه قال: \"خرج النبي ﷺ بالناس يستسقي، فصلى بهم ركعتين، جهر بالقراءة فيهما، وحوَّل رداءه، واستسقى، واستقبل القبلة\" (^٤).\n_________\n(^١) أحمد بن يوسف الأزدي النيسابوري.\n(^٢) انظر: مصنفه (٣/ ٨٣).\n(^٣) معمر بن راشد الأزدي مولاهم البصري، نزيل اليمن، ثقة فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا، وكذا ما حدث به بالبصرة. تقريب (٦٨٠٩).\nوروايته هنا عن الزهريّ وحديثه عنه مستقيم، وعبد الرزاق من المتقنين عنه، ففي روايته متابعة ليونس وابن أبي ذئب كما تقدم.\nانظر: شرح علل الترمذي (٢/ ٧٠٦)، تهذيب التهذيب (١٠/ ٢٤٤ - ٢٤٥).\n(^٤) أخرجه مسلم من طريق الزهريّ كما تقدم في ح ٢٥٢٨.","vol":"7","page":28},{"text":"٢٥٣٢ - حدثنا محمد بن خالد بن خَلِيِّ (^١)، حدثنا بشر بن شعيب (^٢)، عن أبيه، عن الزهري، عن عباد بن تميم، عن عمّه -وكان من أصحاب النبي ﷺ أخبره \"أن النبي ﷺ خرج للناس يستسقي (^٣) لهم،\n⦗٢٩⦘ فقام فدعا الله قائمًا، ثم توجَّه قِبَلَ القبلة وحوَّل رداءه واستسقى\" (^٤).\n_________\n(^١) خَلِيِّ بوزن عليِّ -بفتح الخاء المعجمة، وكسر اللام المخففة- الكلاعي، أبو الحسين الحمصي. انظر: الإكمال (٢/ ١١٣).\n(^٢) ابن أبي حمزة: دينار القرشيّ مولاهم، الحمصي.\n(^٣) (م ٢/ ٦٢/ أ).\n(^٤) تقدم تخريجه في الذي قبله، وقوله: \"فدعا الله قائمًا\" زيادة ليست عند مسلم في روايته من طريق الزهريّ، وهي عند البخاري وبَوَّب بها. انظر: الصحيح مع الفتح (٢/ ٥٩٥) ح ١٠٢٣.","vol":"7","page":28},{"text":"٢٥٣٣ - ز- حدثنا إسماعيل القاضي (^١)، حدثنا إبراهيم بن حمزة (^٢)، حدثنا عبد العزيز بن محمد (^٣)، عن عُمَارة بن غَزيَّة (^٤)، عن عباد بن تميم، عن عبد الله بن زيد قال: \"استسقى رسول الله ﷺ وعليه خميصة (^٥) سوداء، فأراد أن يأخذ بأسفلها فيجعله أعلاها، فلما ثقلت عليه قلبها على عاتقه\" (^٦).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد بن درهم، الأزدي مولاهم البصري.\n(^٢) ابن محمد الأسدي أبو إسحاق الزبيري.\n(^٣) الدَّراوردي، أبو محمد الجهني مولاهم المدني.\n(^٤) عُمارة بن غَزِيَّة -بفتح أوله، وكسر الزاي تليها مثناة من تحت مشددة مفتوحة- ابن الحارث الأنصاري المدني. انظر: تهذيب الكمال (٢١/ ٢٥٨)، توضيح المشتبه (٦/ ٤٢٥).\n(^٥) الخميصة: ثوب خَزٍّ أو صوف مُعْلَم، وقيل: لا تسمى خميصة إلا أن تكون سوداء معلمة، وكانت لباس الناس قديمًا، وجمعها خمائص. النهاية (٤/ ٨٠).\nوانظر: غريب الحديث للهروي (١/ ١٣٨).\n(^٦) هذا الحديث من زوائد المصنف، وقد أخرجه أبو داود (السنن ٢/ ٦٨٨) كتاب الصلاة -باب جماع أبواب صلاة الاستسقاء وتفريعها- ح ١١٦٤، والنسائي به، نحوه (السنن ٣/ ١٥٦) كتاب الاستسقاء -باب الحال التي يستحب للإمام أن\n⦗٣٠⦘ = يكون عليها إذا خرج - ح ١٥٠٧، وأحمد في مسنده (٤/ ٤١)، وابن خزيمة (الصحيح ٢/ ٣٣٥)، ومن طريقه ابن حبان (الصحيح مع الإحسان ٧/ ١٨٨)، والطحاوي في شرح معاني الآثار (١/ ٣٢٤)، والحاكم في المستدرك (١/ ٣٢٧)، والبيهقي في سننه الكبرى (٣/ ٣٥١) كتاب الاستسقاء -باب كيفية تحويل الرداء.\nكلهم من طرق عن عبد العزيز الدراوردي، عن عمارة بن غَزِيَّة عنه به.\nوقال الحاكم: \"قد اتفقا على إخراج حديث عباد بن تميم، ولم يخرجاه بهذا اللفظ، وهو صحيح على شرط مسلم\". ووافقه الذهبي.\nوقال ابن دقيق العيد في الإلمام: \"على شرط الشيخين\". التلخيص الحبير (٢/ ١٠٧).\nلكن الإسناد فيه الدراوردي وهو صدوق، وعمارة بن غزية قال فيه ابن حجر: \"لا بأس به\" فالإسناد حسن، وتحويل الرداء ثابت في الصحيحين كما تقدم، والله أعلم.","vol":"7","page":29},{"text":"<span data-type='title' id=toc-420>باب الدليل على أن النبي ﷺ استسقى ووجهه إلى النّاس، ثم حوّل وجهه إلى القبلة، ودعا بعدُ</span>","vol":"7","page":30},{"text":"٢٥٣٤ - أخبرنا يونس بن عبد الأعلى (^١)، حدثنا ابن وهب (^٢)، أنَّ مالكًا (^٣) حدَّثه عن عبد الله بن أبي بكر، أنه سمع عباد بن تميم يقول: سمعت عبد الله بن زيد الأنصاري يقول: \"خرج رسول الله ﷺ إلى المصلى فاستسقى، وحوَّل رداءه حين استقبل القبلة\" (^٤).\n_________\n(^١) الصدفِي.\n(^٢) عبد الله بن وهب بن مسلم القرشي مولاهم.\n(^٣) انظر: الموطأ (١/ ١٩٠) كتاب الاستسقاء -باب العمل في الاستسقاء.\n(^٤) أخرجه مسلم. (الصحيح ٢/ ٦١١) كتاب الاستسقاء، صلاة الاستسقاء، ح ٨٩٤/ ١ =\n⦗٣١⦘ = من طريق مالك به، مثله.","vol":"7","page":30},{"text":"<span data-type='title' id=toc-421>باب صفة رفع اليدين في دعاء الاستسقاء</span>","vol":"7","page":31},{"text":"٢٥٣٥ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا شعبة، عن ثابت (^٣)، قال: سمعت أنسًا يقول: \"كان رسول الله ﷺ يرفع يديه في الدُّعاء حتى يُرى بياض إِبْطَيْه\".\nقال شعبة: فذكرت ذلك لعلي بن زيد (^٤) فقال: إنما ذاك في الاستسقاء، قلت: أسمعته من أنس؟ قال: سبحان الله! (^٥).\n_________\n(^١) ابن عبد القاهر، أبو بشر الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطيالسي، والحديث في مسند أبي داود الطيالسي (ص ٢٧٢، ح ٢٠٤٧).\n(^٣) ابن أسلم البناني.\n(^٤) علي بن زيد بن زهير بن عبد الله بن جدعان التيمي، البصري، وهو المعروف بعلي بن زيد بن جدعان، ضعفه ابن معين وابن سعد والنسائي وغيرهم، توفي سنة ١٣١ هـ، وقيل قبلها.\nانظر: تاريخ ابن معين (٢/ ٤١٧)، والطبقات (٧/ ٢٥٢)، تهذيب الكمال (٢٠/ ٤٣٤)، التقريب (٤٧٣٤).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦١٢) كتاب الاستسقاء، باب رفع اليدين بالدعاء في الاستسقاء، ح ٨٩٥/ ٥ من طريق شعبة به، نحوه. وقول شعبة ليس في رواية الصحيح.","vol":"7","page":31},{"text":"٢٥٣٦ - حدثنا الصّاغاني، حدثنا أبو زيد الهروي (^١)، حدثنا شعبة،\n⦗٣٢⦘ عن ثابت قال: سمعت أنس بن مالك قال: \"كان رسول الله ﷺ يرفع يديه في الدعاء حتى يُرى بياض إِبْطَيْه\" (^٢).\n_________\n(^١) سعيد بن الربيع العامري.\n(^٢) تقدم تخريجه في الذي قبله.","vol":"7","page":31},{"text":"٢٥٣٧ - حدثنا الصَّاغاني، حدثنا عبد (^١) الوهاب بن عطاء (^٢)، عن سعيد بن أبي عروبة (^٣)، عن قتادة، عن أنس قال: \"كان رسول الله ﷺ لا يرفع يديه في شيء من الدعاء إلا عند الاستسقاء؛ فإنه كان يرفع يديه حتى يُرى بياض إِبْطَيْه\" (^٤).\n_________\n(^١) (م ٢/ ٦٣/ ب).\n(^٢) الخفَّاف، بخاء معجمة وفاءين.\n(^٣) اليشكري مولاهم.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٦١٢) كتاب الاستسقاء، باب رفع اليدين في الدعاء، ح ٨٩٥/ ٧. والبخاري (الصحيح مع الفتح ٢/ ٦٠٠) كتاب الاستسقاء، باب رفع الإمام يده في الاستسقاء، ح ١٠٣١، كلاهما من طريق سعيد به، مثله.\nوفي الإسناد من فوائد ألاستخراج بيان المهمل في رواية مسلم، وهو سعيد بن أبي عروبة.","vol":"7","page":32},{"text":"٢٥٣٨ - حدثنا سهل بن بكر الجُنْدَيْسابوري (^١)، حدثنا عبد الله بن\n⦗٣٣⦘ رُشَيد (^٢)، حدثنا أبو عبيدة -واسمه: مُجَّاعة- (^٣)، عن قتادة، عن أنس أنَّ النبي ﷺ قال: فذكر مثله.\n_________\n(^١) أبو محمد القناد، والجُنْدَيْسَابُوري -بضم الجيم وسكون النون وفتح الدال المهملة وسكون الياء المنقوطة من تحتها بنقطتين، وفتح السين بعدها الألف والباء المنقوطة بنقطة بعدها واو وراء مهملة- هذه النسبة إلى بلدة من بلاد الأهواز، وهي بخوزستان، يقال لها: جنديسابور.\nانظر: الأنساب (٢/ ٩٤)، ومعجم البلدان (٢/ ١٩٨).\n(^٢) أبو عبد الرحمن الجُنْدَيسابوري.\n(^٣) مُجَّاعة -بتشديد الجيم- بن الزبير الأزدي البصري الجنديسابوري.","vol":"7","page":32},{"text":"٢٥٣٩ - حدثنا أبو أمية (^١)، وأبو بكر الرازي (^٢)، قالا: حدثنا حجاج بن منهال (^٣) حدثنا حماد بن سلمة، عن ثابت، عن أنس \"أنَّ رسول الله ﷺ استسقى فرفع يديه -هكذا- بطونهما إلى الأرض حتى رُئِي (^٤) بياض إِبْطَيْه\".\nوقال أبو بكر: \"حتى رأيت بياض إِبْطَيْه\" (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) الفضل بن عباس الصائغ، المعروف بِفَضْلَك.\n(^٣) الأنماطي، أبو محمد السلمي -مولاهم- البصري.\n(^٤) في نسخة (م): \"يُري\".\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦١٢) كتاب الاستسقاء، باب رفع اليدين بالدعاء في الاستسقاء، ح ٨٩٦/ ٦ من طريق حماد به، نحوه. وليس في روايته من طريقه عند مسلم ذكر الإبطين.","vol":"7","page":33},{"text":"٢٥٤٠ - حدثنا مهدي بن الحارث (^١)، حدثنا موسى (^٢)، حدثنا\n⦗٣٤⦘ حماد بن سلمة بإسناده مثل حديث أبي أمية (^٣).\n_________\n(^١) لم أقف على ترجمته، وقد روى عنه أبو عوانة أيضا في ح ٢٥٤٩، ح ٢٨٣٩ ويحتمل أن يكون هو \"مهدي بن الحارث بن مرداس العرعري العصار الجرجاني … \" هكذا نسبه السهمي في ذكره علماء جرجان. انظر: تاريخ جرجان ص ٤٧٦.\n(^٢) يحتمل أن يكون ابن إسماعيل المنقري مولاهم التبوذكي، أو موسى بن داود الضبي إذ =\n⦗٣٤⦘ = كلاهما قد رويا عن حماد بن سلمة، ولم يظهر في أيهما المراد، والأول ثقة، والثاني صدوق له أوهام كما قال ابن حجر في تقريبه (٦٩٤٣)، (٦٩٥٩).\n(^٣) أخرجه مسلم كما تقدم في ح ٢٥٤٠ من طريق حماد.","vol":"7","page":33},{"text":"٢٥٤١ - حدثنا عباس الدوري (^١)، حدثنا الأسود بن عامر (^٢)، حدثنا حماد بن سلمة، عن ثابت، عن أنس بن مالك \"أنَّ النبي ﷺ استسقى، فدعا بظهور كفيه\" (^٣).\n_________\n(^١) ابن محمد بن حاتم الدوري البغدادي الخوارزمي.\n(^٢) الشامي، أبو عبد الرحمن، لقبه: شاذان.\n(^٣) أخرجه مسلم كما تقدم في ح ٢٥٤٠ من طريق حماد بن سلمة.","vol":"7","page":34},{"text":"<span data-type='title' id=toc-422>باب بيان الدعاء الذي دعا به (^١) النبي ﷺ في الاستسقاء، وإباحة الاستسقاء في الخطبة، والدليل على أن الخطبة في الاستسقاء قبل الصلاة، وإباحة الدعاء لحبس المطر إذا كثر</span>\n_________\n(^١) في (م): \"دعاه\".","vol":"7","page":35},{"text":"٢٥٤٢ - حدثنا أبي ﵀، حدثنا علي بن حُجْر (^١)، حدثنا إسماعيل (^٢) عن شريك -يعني: ابن أبي نمر-، أنه سمع أنس بن مالك، \"أنَّ رجلًا دخل المسجد يومَ جمعةٍ من بابٍ كان نحوَ دار القضاء (^٣)، ورسول الله ﷺ قائم على المنبر يخطب (^٤)، قال: فاستقبل رسولَ الله ﷺ قائمًا، قال: يا رسول الله! هلكت الأموال وانقطعت السبل، فادع الله أن يغيثنا … \" وذكر الحديث (^٥).\n_________\n(^١) علي بن حُجْر -بضم المهملة، وسكون الجيم- بن إياس السعدي.\n(^٢) ابن جعفر بن أبي كثير الأنصاري.\n(^٣) دار القضاء هي: دار كانت لعمر بن الخطاب، بيعت بعد وفاته في قضاء دينه، ثم صارت لمروان، وكان أميرًا بالمدينة. انظر: النهاية (٤/ ٧٨)، مجمع بحار الأنوار (٤/ ٢٩٠)، وشرح النووي على صحيح مسلم (٦/ ١٩١).\n(^٤) (م ٢/ ٦٣ / أ).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦١٢) كتاب الاستسقاء -باب الدعاء في الاستسقاء- ح ٨٩٧/ ٨ من طريق علي بن حجر.\nوالبخاري (الصحيح مع الفتح ٢/ ٥٨٩) كتاب الاستسقاء -باب الاستسقاء في خطبة الجمعة غير مستقبل القبلة- ح ١٠١٤ من طريق قتيبة بن سعيد، كلاهما عن =\n⦗٣٦⦘ = إسماعيل به مطوّلًا، وهو في جزء علي عن إسماعيل (٢/ ٥٩٩) ح ٣٨٧ وفي الحديث بيان اسم ابن حجر عند مسلم، وهذا من فوائد الاستخراج.","vol":"7","page":35},{"text":"٢٥٤٣ - أخبرنا (^١) يونس بن عبد الأعلى، أخبرنا ابن وهب (^٢)، أنَّ مالكًا (^٣) حدَّثه، عن شريك بن عبد الله بن أبي نمر، عن أنس بن مالك أنَّه قال: \"جاء رجلٌ إلى رسول الله ﷺ فقال: يا رسول الله! هلكت المواشي، وتقطَّعت (^٤) السبل، فادع الله. فدعا رسول الله ﷺ، قال: فمطرنا من الجمعة إلى الجمعة. قال: فجاء رجلٌ إلى رسول الله ﷺ فقال: يا رسول الله! تهدَّمت البيوت، وتقطَّعت السبل، وهلكت المواشي. فقام رسول الله ﷺ فقال: اللهم على رؤوس الجبال، والآكام (^٥) وبطون الأودية، ومنابت الشجر. فانجابت (^٦)\n⦗٣٧⦘ عن المدينة انجياب الثوب\" (^٧).\n_________\n(^١) في (م): \"حدثنا\".\n(^٢) عبد الله بن وهب بن مسلم القرشيّ مولاهم.\n(^٣) انظر: الموطأ (١/ ١٩٠) كتاب الاستسقاء -باب ما جاء في الاستسقاء.\n(^٤) في (م): \"وانقطعت\".\n(^٥) قال البغوي: \"هي التل المرتفع من الأرض\" وقال ابن الأثير \"الإكام بالكسر جمع أكمة، وهي الرابية، وتجمع الإكمام على أكم، والأكم على آكام\".\nانظر: تهذيب اللغة (١٠/ ٤٠٩)، شرح السنة (٢/ ٦٥٦)، النهاية (١/ ٥٩).\n(^٦) قال ابن عبد البر: \"انجياب الثوب: انقطاع الثوب -يعني الخَلِق- يقول: صارت السحابة قطعًا، وانكشفت عن المدينة كما ينكشف الثوب عن الشيء يكون عليه\" وقال ابن الأثير: \"انجاب السحاب، أي: ذهب وانكشف، وقيل: تقبَّض واجتمع، وهو =\n⦗٣٧⦘ = مطاوع جاب: إذا قطع وخَرَق\" انظر: التمهيد (٢٢/ ٦٧)، منال الطالب (١١٥).\n(^٧) أخرجه مسلم كما تقدم في ح ٢٥٤٢، من طريق شريك به، ولفظه أتم، وليس في لفظه: \"فانجابت عن المدينة انجياب الثوب\"، وهذه زيادة من فوائد الاستخراج.","vol":"7","page":36},{"text":"٢٥٤٤ - حدثني طاهر بن عمرو بن الربيع بن طارق المصري (^١)، حدثنا أبي، أخبرني الليث بن سعد (^٢)، عن سعيد المقبري (^٣)، عن شريك بن عبد الله، عن أنس بن مالك أنَّه سمعه يقول: \"بينا (^٤) نحن في المسجد يوم الجمعة ورسول الله ﷺ يخطب، فقام رجلٌ (^٥) فقال يا رسول الله! تقطَّعت السبل، وهلكت الأموال، وأجدبت البلاد، فادع (^٦) الله أن\n⦗٣٨⦘ يسقينا. قال: فرفع رسول الله ﷺ يده حذاء وجهه، وقال: اللهم اسقنا. قال أنس: فوالله ما نزل رسول الله ﷺ عن المنبر حتى وسعنا مطر، وأمطرت ذلك اليوم حتى الجمعة الأخرى. قال: فقام رجلٌ -لا أدري هو الذي قال لرسول الله ﷺ: استسق لنا أم لا؟ (^٧) - فقال: يا رسول الله! تقطَّعَت السبل، وهلكت الأموال من كثرة الماء، فادع الله أن يمسك عنَّا الماء. فقال رسول الله ﷺ: اللهم حوالينا ولا علينا، ولكن على رؤوس الجبال، ومنابت الشجر. قال: فوالله ما هو إلا أن تكلَّم (^٨) رسول الله ﷺ بذلك تمزَّق السحاب حتى ما نرى منه شيئًا\" (^٩).\n_________\n(^١) الهلالي، كنيته أبو الحسن، ويلقّب بحَبَشي -بفتحتين-، وقيده الدارقطني بضم الحاء المهملة وسكون الموحَّدة، وصحَّح الأول ابن ماكولا، ولم أظفر بجرح أو تعديل فيه.\nانظر: المؤتلف والمختلف (٢/ ٩٤٩) الإكمال (٢/ ٣٨٥)، توضيح المشتبه (٣/ ٦٨)، نزهة الألباب (١/ ١٩٣)، تاج العروس (٤/ ٢٩٣).\n(^٢) ابن عبد الرحمن الفَهْمي المصري.\n(^٣) ابن أبي سعيد: كيسان، أبو سعد المدني.\n(^٤) \"بينا\" أصله \"بين\" وأشبعت الفتحة، وقد تبقى بلا إشباع، ويزاد فيها \"ما\" فتصير \"بينما\"، وهي ظرف زمان فيها معنى المفاجاة. فتح الباري (٢/ ٤١٨).\n(^٥) رجح الحافظ ابن حجر أنه: خارجة بن محصن الفزاري، وانظر حول ذلك: فتح الباري (٢/ ٥٨٢، ٥٨٦).\n(^٦) من قوله: \"يا رسول الله\" إلى قوله: \"فادع\" ساقط من (م).\n(^٧) الذي في صحيح مسلم (٢/ ٦١٤) قال شريك: فسألت أنس بن مالك: أهو الرجل الأول؟ قال: لا أدري.\n(^٨) (م ٢/ ٦٤ / ب).\n(^٩) أخرجه مسلم (٢/ ٦١٤) من طريق شريك به، نحوه، وفي لفظ المصنف من فوائد الاستخراج:\nقوله: \"حذاء وجهه\" من زيادات المصنف، وهي عند النسائي (السنن ٣/ ١٥٩)، كتاب الاستسقاء، باب كيف يرفع، ح ١٥١٥ من رواية شريك، من طريق عيسى بن حماد عن الليث عنه به، وعيسى ثقة. تقريب (٥٢٩١)، ومن زيادات المصنف أيضًا: قوله: \"فوالله ما نزل رسول الله ﷺ ..... حتى الجمعة الأخرى\"، وفي ذلك تفسير لقوله في الصحيح: \"فوالله ما رأينا الشمس سبتًا\". وفيه وفي قوله: \"فوالله ما هو إلا أن تكلم رسول الله ﷺ\" بيان سرعة إجابة الله لرسوله ﷺ.","vol":"7","page":37},{"text":"٢٥٤٥ - ز- حدثنا عثمان بن خُرَّزاذ (^١)، حدثنا يعقوب بن حميد بن كاسب (^٢)، حدثنا محمد بن فليح بن سليمان (^٣)، عن عبد الله بن حسين بن (^٤) عطاء بن يسار (^٥)، عن داود بن بكر (^٦)، عن شريك بن\n⦗٤٠⦘ عبد الله بن أبي نمر، عن أنس قال: \"استسقى رسول الله ﷺ فخطب، واستقبل القبلة، وحوَّل رداءه، وصلى ركعتين لم يزد في كل واحدة منهما على تكبيرة\" (^٧).\n_________\n(^١) عثمان بن عبد الله بن محمد الأنطاكي.\n(^٢) المدني، نزيل مكة، وثقه ابن معين في رواية، وقال مرة: \"ليس بثقة\"، وكذا قال النسائي، وقال البخاري: \"لم نر إلا خيرًا، هو في الأصل صدوق\"، وذكره ابن حبان في ثقاته وقال: \"ربما أخطأ في الشيء بعد الشيء\"، وقال ابن حجر: \"صدوق ربما وهم\" توفي سنة ٢٤١ هـ.\nانظر: الثقات (٦/ ٢٨٥)، التعديل والتجريح للباجي (٣/ ١٢٤٩)، تهذيب الكمال (٣٢/ ٣٢١) تقريب (٧٨١٥).\n(^٣) الأسلمي أو الخزاعي، المدني، ضعفه ابن معين، وقال أبو حاتم: \"ما به بأس، ليس بذاك القوي\"، ووثقه الدارقطني، وذكره ابن حبان في الثقات، وقال ابن حجر: \"صدوق يهم\".\nانظر: الجرح التعديل (٨/ ٥٩)، الثقات لابن حبان (٧/ ٤٤٠)، تهذيب التهذيب (٩/ ٤٠٧) تقريب (٦٢٢٨).\n(^٤) في (م): \"عن عطاء\" والصّواب المثبت، كما في الأصل، وهو كذلك في مصادر ترجمة عبد الله بن حسين.\n(^٥) الهلالي المدني، ضعفه أبو زرعة، وقال البخاري: \"فيه نظر\"، وقال ابن حجر: \"ضعيف\" انظر: التاريخ الكبير (٥/ ٧٢)، الجرح والتعديل (٥/ ٣٥)، تقريب (٣٢٧٥).\n(^٦) ابن أبي الفرات الأشجعي مولاهم المدني.\n(^٧) هذا الحديث من الزوائد، وقد أخرجه الترمذي (ترتيب العلل الكبير ١/ ٢٩٧)، والطبراني في معجمه الأوسط (٩/ ٥١) كلاهما من طريق محمد بن فليح.\nوقال الطبراني: \"لم يرو هذا الحديث عن عبد الله بن الحسين إلا محمد بن فليح\"، وعبد الله بن حسين ضعيف كما تقدم، وقد تفرد به.\nوقد قال الترمذي بعد ذكر الحديث: \"فسألت محمدًا -يعني البخاري- عن هذا الحديث فقال: هذا خطأ، وعبد الله بن حسين منكر الحديث -أي لا تحل الرواية عنه-، روى مالك بن أنس أن النبي ﷺ استسقى بقصته، وليس فيه هذا\".\nوقد تقدم ما أشار إليه البخاري ﵀ برقم ٢٥٤٢ وما بعده، فالحديث ضعيف والله تعالى أعلم.","vol":"7","page":39},{"text":"٢٥٤٦ - أخبرنا العباس بن الوليد بن مَزْيَد (^١)، حدثنا أبي (^٢) قال: سمعت الأوزاعي قال: حدثني إسحاق بن عبد الله بن أبي طلحة قال:\n⦗٤١⦘ حدثني أنس بن مالك قال: \"أصابت الناسَ سنةٌ على عهد النبي ﷺ فبينا رسول الله ﷺ على المنبر يخطب الناس في يوم جمعةٍ إذ قام أعرابي فقال: يا رسول الله! هلك المال، وجاع العيال، فادع الله لنا. قال: فرفع رسول الله ﷺ يديه، وما نرى في السماء قزعةً، فوالذي نفسي بيده ما وضعها حتى ثار سحابٌ كأمثال الجبال، ثم لم ينزل عن المنبر حتى رأيت الماء ينحدر على لحيته، فمطرنا يومنا ذلك، ومن الغد ومن بعد الغد، والذي يليه حتى الجمعة الأخرى، فقام ذلك الرجل الأعرابي، أو قام غيره، فقال: يا رسول الله! تهدَّم البناء، وغرق المال، فادع الله ك. فرفع رسول الله ﷺ يديه فقال: اللهم حوالينا ولا علينا. قال: فما يشير بيديه إلى ناحية من السحاب إلا تمزَّقت، حتى صارت المدينة مثل الجَوْبَة (^٣)، وسال الوادي -وادي قناة (^٤) - شهرًا،\n⦗٤٢⦘ ولم يجيء رجلٌ من ناحية من النواحي إلا حدَّث بالجود عنه\" (^٥).\n_________\n(^١) مَزْيَد، بزاي ساكنة، العُذْري -بضم المهملة، وسكون المعجمة- البيروتي، بفتح الموحدة وآخره مثناة، توفي سنة (٢٧٠ هـ).\nانظر: توضيح المشتبه (١/ ٦٧٧، ٦/ ٢٠٨، ٨/ ١١٩).\n(^٢) قال النسائي: \"أثبت أصحاب الأوزاعي عبد الله بن المبارك، قال: والوليد بن مزيد أحبّ إلينا من الوليد بن مسلم، لا يخطئ ولا يدلّس\"، وقال أبو داود: \"كان عالما بالأوزاعي\"، توفّي سنة (٢٧٠ هـ).\nانظر: تهذيب الكمال (١٤/ ٢٥٨)، شرح علل الترمذي (٢/ ٧٣١، تقريب (٧٤٥).\n(^٣) الجوبة: -بفتح الجيم وإسكان الواو والباء الموحدة- وهي الحفرة المستديرة الواسعة، كل منفتق بلا بناء: جوبة، أي صار الغيم والسحاب محيطًا بآفاق المدينة.\nالنهاية (١/ ٣١٠)، شرح النووي على صحيح مسلم (٦/ ١٩٤).\n(^٤) وادي قناة: -بفتح القاف- واد بالمدينة، وهو أحد أوديتها الثلاثة، وهو وادٍ فحل يستسيل مناطق شاسعة من شرق الحجاز، تصل إلى مهد الذهب جنوبًا، وإلى أواسط حرة النار \"حرة خيبر اليوم\" شمالًا، وبينهما قرابة مائتي كيلًا، أما من الشرق فإنه يأخذ مياه الربذة ورحرحان والشُقران على قرابة \"١٥٠ كيلٍ\" من المدينة، وله روافد كبار، وكان إذا سال قد يقطع الطريق عن المدينة من جهة نجدٍ شهرًا أو نحوه.\nانظر: معجم البلدان (٤/ ٤٥٥)، ومعجم المعالم الجغرافية (ص ٢٥٧).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦١٤) كتاب الاستسقاء، باب الدعاء في الاستسقاء، ح ٩/ ٨٩٧، من طريق الأوزاعي به، نحوه، وسياق المصنف أتم.\nوالراوي عن الأوزاعي في صحيح مسلم هو الوليد بن مسلم الدمشقي (توفي سنة ١٩٤ أو ١٩٥ هـ) وهو كثير التدليس والتسوية، من المرتبة الرابعة -كما في التقريب (٧٤٥٦) وتعريف أهل التقديس (١٧٠) - وقد عنعنه عن شيخه، ووقع تصريحه عند البخاري (الصحيح مع الفتح ٢/ ٤٧٩).\nوالوليد بن مزيد قد تابعه هنا، وهو متقدم الوفاة عن الوليد بن مسلم، وأثبت في الأوزاعي منه مع البراءة من التدليس والتسوية، وهذا علو صفة وعلوّ معنوي، وهو من فوائد الاستخراج. والله أعلم.","vol":"7","page":40},{"text":"٢٥٤٧ - حدثنا الصَّاغاني، أخبرنا أحمد بن جميل المروزي -ثقة- (^١)، حدثنا (^٢) عبد الله بن المبارك، أخبرنا الأوزاعي بإسناده مثله (^٣).\nوقال: \"حتى رأيت المطر يتحادر على لحيته\".\n_________\n(^١) أبو يوسف نزيل بغداد، وثقه ابن معين، وقال فيه في سؤالات ابن الجنيد: \"سمع من ابن المبارك وهو غلام، قال: كنت أسمع منه وأنا أرفع رأسي أنظر إلى العصافير\".\nووثقه غير المصنف، عبد الله بن أحمد بن حنبل، وذكره ابن حبان في الثقات، وقال فيه أبو حاتم: \"صدوق\"، وقال يعقوب بن شيبة: \"صدوق، ولم يكن بالضابط\".\nانظر: سؤالات ابن الجنيد (٣٥٠)، الجرح والتعديل (٢/ ٤٤)، تاريخ بغداد (٤/ ٧)، لسان الميزان (١/ ١٤٧).\n(^٢) (م ٢/ ٦٤ / أ).\n(^٣) أخرجه مسلم كما تقدم في ح ٢٥٤٦ من طريق الأوزاعي.","vol":"7","page":42},{"text":"٢٥٤٨ - حدثنا أبو إبراهيم الزهريّ (^١)، حدثنا عباس بن الوليد النَّرْسِي (^٢)، ح\nوحدثنا الصّاغاني، حدثنا عبد الأعلى بن حماد النَّرْسِي، قالا: حدثنا المعتمر بن سليمان، حدثنا عبيد الله -يعني: ابن عمر (^٣) - عن ثابت قال: حدثني أنس بن مالك قال: \"كان النبي ﷺ يخطب يوم الجمعة فقام إليه الناس، فصاحوا، وقالوا: يا نبي الله! قحط (^٤)\n⦗٤٤⦘ المطر، واحمرَّ (^٥) الشجر، وهلكت البهائم، فادع الله أن يسقينا.\nفقال: اللهم اسقنا، اللهم اسقنا. قال: وأيم الله ما نرى في السماء قزعة من سحاب، فأنشأت سحابة، فانتشرت، ثم إنها أَمطَرت، ونزل رسول الله ﷺ فصلى وانصرف. قال: فلم تزل تُمطِر إلى الجمعة الأخرى، فلما قام النبي ﷺ يخطب، صاحوا إليه، فقالوا: يا رسول الله! تهدمت البيوت، وانقطعت السبل، فادع الله أن يحبسها عنَّا. قال: فتبسَّم رسول الله ﷺ وقال: اللهم حوالينا ولا علينا. قال: فتقشَّعت عن المدينة، فجعلت تمطر حواليها، ولا تمطر بالمدينة قطرة، فنظرت إلى المدينة وإنها لفي مثل الإكليل (^٦) \" (^٧).\nوقال عبد الأعلى: وإنها لمثل الإكليل.\n_________\n(^١) أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهريّ.\n(^٢) ابن نَصْر النَّرْسي -بفتح النون، وسكون الراء، وكسر السين المهملة- أبو الفضل البصري، ونرس لقبٌ لجدّه نصر، لقبته النبط بذلك، لأنَّ ألسنتهم لم تكن تنطق به.\nوثقه الدارقطني، وابن قانع، وابن معين في رواية، وقال مرة: رجل صدق، وذكره ابن حبان في الثقات. وقال أبو حاتم: شيخ يكتب حديثه، وكان علي بن المدينيّ يتكلم فيه. وقال الذهبي: صدوق تكلم فيه. ورمز له في الميزان: \"صح\"، ومرة قال: ثقة، وفي السير: الإمام الحجة، وقال فيه الحافظ ابن حجر: ثقة، توفي سنة (٢٣٨ هـ).\nانظر: الجرح والتعديل (٦/ ٢١٤)، الثقات (٨/ ٥١٠)، سؤالات الحاكم للدارقطني (٢٥٩) تهذيب الكمال (١٤/ ٢٥٩)، الكاشف (١/ ٥٣٧)، من تكلم فيه وهو موثق (١١٤)، السير (١١/ ٢٧)، الميزان (٢/ ٣٨٦)، تهذيب التهذيب (٥/ ١٣٣)، توضيح المشتبه (٩/ ٥٨)، تقريب (٣١٩٣).\n(^٣) ابن حفص العمري.\n(^٤) قحط المطر: يقال: قحِط المطر إذا احتبس وانقطع، وأقحط الناس إذا لم يمطروا، والقحط: الجدب؛ لأنه من أثره. النهاية (٤/ ١٧).\n(^٥) احمرَّ الشجر: كناية عن يبس ورقه، وظهور عوده، وسنة حمراء أي: شديدة الجدب، لأن آفاق السماء تحمرُّ في سني الجدب والقحط. انظر: النهاية (١/ ٤٣٨)، شرح النووي على صحيح مسلم (٦/ ١٩٤).\n(^٦) الإكليل: العصابة التي تعمل على الرأس كالتاج، أي: صار السحاب حول المدينة كالإكليل حول الرأس. منال الطالب في شرح طوال الغرائب (١١٥).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٦١٤) كتاب الاستسقاء، باب الدعاء في الاستسقاء، ح ٨٩٧/ ١٠ من طريق عبد الأعلى النرسي به، مختصرًا، وساقه المصنِّف تامًّا، وهذا من فوائد الاستخراج. وقال عبد الأعلى في روايته كما في صحيح مسلم (٢/ ٦١٥): \"فنظرت إلى المدينة وإنها لفي مثل الإكليل\" وما ذكره المصنِّف عنه هو في رواية غيره.","vol":"7","page":43},{"text":"٢٥٤٩ - حدثنا أبو داود السجستاني (^١)، ومهدي بن الحارث (^٢) قالا: حدثنا مسدَّد (^٣)، حدثنا حماد بن زيد (^٤)، ح\nوحدثني أبو بكر أحمد بن علي بن سعيد البغدادي بحمص، حدثنا إبراهيم بن محمد بن (^٥) عرعرة، حدثنا حماد بن زيد، عن عبد العزيز بن صهيب (^٦)، عن أنس، ويونس بن عبيد (^٧)، عن ثابت، عن أنس بن مالك قال: \"أصاب أهلَ المدينة قحطٌ على عهد رسول الله ﷺ، فبينا هو يخطب يوم (^٨) جمعة، إذ قام رجلٌ فقال: يا رسول الله! هلك الكراع (^٩)، وهلك الشاء (^١٠) فادع الله أن يسقينا. فمدَّ\n⦗٤٦⦘ يديه (^١١) فدعا. قال أنس: كان السماء لمثل الزجاجة، فهاجت ريحٌ ثم أنشأت سحابًا، ثم اجتمع ثم أرسلت عزاليها (^١٢)، فخرجنا نخوض الماء حتى أتينا منازلنا، فلم تزل تمطر إلى الجمعة الأخرى، فقام إليه ذلك الرجل أو غيره فقال: يا رسول الله! تهدَّمت البيوت، فادع الله أن يحبسه. فتبسَّم رسول الله ﷺ ثم قال: حوالينا ولا علينا. فنظرت إلى السحاب تَصَدَّع حول (^١٣) المدينة كأنه إكليل\" (^١٤).\n_________\n(^١) انظر: سننه (١/ ٦٩٤) كتاب الصلاة -باب رفع اليدين في الاستسقاء- ح ١١٧٤.\n(^٢) لم أقف على ترجمته وانظر ح (٢٥٤٠).\n(^٣) ابن مسرهد بن مسربل الأسدي البصري.\n(^٤) ابن درهم الأزدي.\n(^٥) في (م): \"عن عرة\" والصّواب المثبت، كما في الأصل.\n(^٦) البناني البصري. وشيخه هو أنس بن مالك ﵁.\n(^٧) الراوي عن يونس بن عبيد هو: حماد بن زيد. ويونس بن عبيد هو: ابن دينار العبدي، أبو عبيد البصري. انظر: تهذيب الكمال (٣٢/ ٥١٧).\n(^٨) (م ٢/ ٦٥/ ب).\n(^٩) الكُراع: -بضم الكاف- الخيل المربوطة للغزو. انظر: المجموع المغيث (٣/ ٣٢)، لسان العرب (٨/ ٣٠٨)، مجمع بحار الأنوار (٤/ ٣٩٢).\n(^١٠) الشاء جمع شاة، وأصل الشاة شاهة؛ لأن تصغيرها شويهة، والجمع شياه بالهاء في =\n⦗٤٦⦘ = العدد تقول: ثلاث شياه إلى العشرة، فإذا جاوزت فبالتاء، فإذا كثرت قيل شاء كثيرة.\nانظر: عمدة القاريء. (٥/ ٣٢٨).\n(^١١) في (م): \"يده\".\n(^١٢) عَزَالِيها: العزالي جمع عزلاء، وهو مَصَب الماء من الراوية والقربة، أي: فم المزادة، شبه اتساع المطر واندفاقه بالذي يخرج من فم المزادة. انظر: النهاية (٣/ ٢٣١)، لسان العرب (٨/ ٤٤٢).\n(^١٣) في (م): \"حوال\".\n(^١٤) أخرجه مسلم كما تقدم (الصحيح ٢/ ٦١٤) من طريق ثابت عن أنس، مختصرًا، وليس عنده رواية عبد العزيز بن صهيب؛ وهي عند البخاري. (الصحيح مع الفتح: ٢/ ٤٧٨) كتاب الجمعة، باب رفع اليدين في الخطبة ح (٩٣٢) مختصرًا، وتامًّا في (٦/ ٦٠٨) كتاب المناقب، باب علامات النبوة ح (٣٥٨٢).\nوقوله \"فتبسم رسول الله ﷺ\" من زوائد المصنف، إذ ليس في طرق مسلم من حديث أنس إثبات ذلك.","vol":"7","page":45},{"text":"٢٥٥٠ - حدثنا إبراهيم بن أبي داود الأسدي (^١)، ومحمد بن إسماعيل\n⦗٤٧⦘ السُّلمي، قالا: حدثنا أيوب بن سليمان بن بلال، قال: حدثني أبو بكر (^٢)، عن سليمان (^٣) قال: قال يحيى بن سعيد (^٤): سمعت أنس بن مالك يقول: \"أتى أعرابي من أهل البدو إلى رسول الله ﷺ يوم الجمعة فقال: يا رسول الله! هلكت الماشية، هلك العيال، هلك الناس. فرفع رسول الله ﷺ يديه يدعو الله، فرفع الناس أيديهم مع رسول الله ﷺ يدعون، فما خرجنا من المسجد حتى مطرنا، فما زلنا نمطر حتى كانت الجمعة الأخرى، فأتى الرجل إلى رسول الله ﷺ فقال: يا رسول الله لَثِقَ (^٥) المسافر، ومنع الطريق\" (^٦).\n_________\n(^١) إبراهيم بن أبي داود -سليمان- بن داود.\n(^٢) عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي.\n(^٣) ابن بلال التيمي مولاهم.\n(^٤) الأنصاري المدني، أبو سعيد القاضي.\n(^٥) لَثِقَ: -بلام مثلثة- اللثق: البلل، يقال: لَثِق الطائر، إذا ابتلَّ ريشه، ويقال: الماء والطين لَثِقٌ أيضًا. انظر: أعلام الحديث (١/ ٦٠٦)، النهاية (٤/ ٢٣١).\n(^٦) حديث أنس ﵁ أصله في الصحيحين كما سبق، وليس في طرق مسلم هذه الرواية وهي عند البخاري (الصحيح مع الفتح: ٢/ ٥٩٩) كتاب الاستسقاء، باب رفع الناس أيديهم مع الإمام ح (١٠٢٩) معلّقة مجزومًا بها عن شيخه أيوب بن سليمان بإسناده إلى أنس ﷺ قال: \"أتى رجل أعرابي من أهل البدو … \" فذكر مثل رواية المصنف.\nوقد وصل هذا التعليق غير المصنف الإسماعيلى، وأبو نعيم، والبيهقي، كتاب الاستسقاء، باب رفع الناس أيديهم في الاستسقاء، كما قال الحافظ ابن حجر ﵀.\nوانظر: السنن الكبرى (٣/ ٣٥٧)، الفتح (٢/ ٦٠٠)، وتغليق التعليق (٢/ ٣٩٢)، =\n⦗٤٨⦘ = وعمدة القاري (٦/ ٣٥).","vol":"7","page":46},{"text":"٢٥٥١ - حدثنا الصَّاغاني، حدثنا أبو النضر (^١)، ح\nوالحارثي (^٢) حدثنا، قال: حدثنا أبو أسامة (^٣) قالا: حدثنا سليمان بن المغيرة (^٤)، عن ثابت، عن أنس بن مالك بنحوه، وزاد: \"فألَّف الله بين السحاب ومُلينا (^٥)، حتى رأيت الرجل الشديد لتهمُّه (^٦) نفسه أن (^٧) يأتي أهله\" (^٨).\n_________\n(^١) هاشم بن القاسم بن مسلم الليثي مولاهم، البغدادي.\n(^٢) أحمد بن عبد الحميد بن خالد الكوفي.\n(^٣) حماد بن أسامة الكوفي.\n(^٤) القيسي مولاهم.\n(^٥) في الصحيح: \"ومكثنا\"، قال النووي: هكذا ضبطناه: ومكثنا، وكذا هو في نسخ بلادنا، وحكى عن القاضي عياض أنه قد روي بأوجه أخرى، أحدها: ما في حديث المصنف، وقال: ولعل معناه: أوسعتنا مطرًا.\nانظر: شرح صحيح مسلم- للنووي (٦/ ١٩٥).\n(^٦) قال النووي (٦/ ١٩٥): \"ضبطناه بوجهين، فتح التاء مع ضم الهاء، وضم التاء مع كسر الهاء، يقال: همَّه الشيء، وأهمه أي اهتمَّ له\".\nومعناه: أي ثقل عليه الرجوع بواسطة كثرة المطر حتى أوقعه في الهَمِّ. (حاشية السندي على سنن النسائي ٣/ ١٦٦).\n(^٧) في (م): \"إلى أن\".\n(^٨) أخرجه مسلم (الصحيح ٢/ ٦١٥)، كتاب الاستسقاء، باب الدعاء في الاستسقاء، ح ٨٩٧/ ١١ من طريق أبي أسامة به، مثله.","vol":"7","page":48},{"text":"٢٥٥٢ - حدثنا عيسى بن أحمد العسقلاني (^١)، حدثنا ابن وهب قال: حدثني أسامة (^٢)، أن حفص بن عبيد الله بن أنس حدثه، أنه سمع أنس بن (^٣) مالك يقول: \"جاء أعرابي إلى رسول الله ﷺ فقال: يا رسول الله! هلكت الماشية فادع الله أن يسقينا. قال أنس: فأنشأت سحابة (^٤) مثل رجل الطائر، وأنا أنظر إليها، ثم انتشرت في السماء، ثم أمطرت فما زلنا نمطر حتى جاء ذلك الأعرابي (^٥) في الجمعة الأخرى فقال: يا رسول الله! هلكت الماشية، وسقطت البيوت، فادع الله أن يكشفها عنا. فقال رسول الله ﷺ: اللهم حوالينا ولا علينا. فرأيت السحاب يتمزَّق كأنه المُلاء (^٦) حين تطوى\" (^٧).\n_________\n(^١) ابن وردان العسقلاني.\n(^٢) ابن زيد الليثي، مولاهم.\n(^٣) (م ٢/ ٦٥/ أ).\n(^٤) في (م): \"غمامة\".\n(^٥) تقدم عن أنس ﵁-في ح ٢٥٤٤ - أنه لم يعينه ولم يعلمه، وجزم به هنا، فلعل أنسًا ﷺ تذكره بعدما نسيه، أو نسيه بعد أن كان تذكره. انظر: فتح الباري (٢/ ٥٨٦).\n(^٦) المُلاء -بالضم والمد- جمع ملاءة، وهي الإزار والرَيَّطة، شبه تفرق الغيم، واجتماع بعضه إلى بعض في أطراف السماء بالإزار إذا جمعت أطرافه وطوي. النهاية (٤/ ٣٥٢).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٦١٥) كتاب الاستسقاء، باب الدعاء في الاستسقاء، ح ٨٩٧ من طريق ابن وهب، به، ولفظه أتم.","vol":"7","page":49},{"text":"٢٥٥٣ - حدثنا الحارثي، حدثنا أبو أسامة، ح\n⦗٥٠⦘ وحدثنا الصّاغاني، حدثنا أبو النّضر، قالا: حدثنا سليمان بن المغيرة، عن ثابت، عن أنس بن مالك قال: \"إني لقائم عند المنبر يوم الجمعة، والنبي ﷺ يخطب، إذ قال بعض أهل المسجد: يا رسول الله! حُبِس المطر، هلكت المواشي، فادع الله أن يسقينا. فرفع يديه -فقال أنس: وما نرى في السماء سحابا- فألَّف الله بين السحاب ومُلينا، حتى رأيت الرجل الشديد تهمه نفسه أن يأتي أهله (^١)، ثم مطرنا أسبوعًا، فبينا رسول الله ﷺ يخطبت الجمعة الثانية إذ قال أهل المسجد: يا رسول الله! تهدمت البيوت، واحتبست السُّفار، فادع الله أن يرفعها عنا. فدعا، قال: اللهم حوالينا ولا علينا، فتقوَّر (^٢) ما فوق رؤوسنا منها حتى كأنا في إكليل يُمْطَر ما حوالينا (^٣) ولا نُمْطَر\" (^٤).\n_________\n(^١) في (م): \"إلى أن يأتي أهله\".\n(^٢) فتقوَّر: أي تقطَّع وتفرّق فرقًا مستديرة. النهاية (٤/ ١٢٠).\n(^٣) في (م): \"يمطر حوالينا\".\n(^٤) تقدم هذا الحديث مختصرًا برقم (٢٥٥١) وسبق الكلام عليه في موضعه.","vol":"7","page":49},{"text":"٢٥٥٤ - حدثنا محمد بن عبيد الله بن المنادي (^١)، حدثنا يونس بن محمد (^٢) حدثنا شيبان (^٣)، عن قتادة (^٤)، قال:\n⦗٥١⦘ حدَّث أنس بن مالك: \"أن رجلًا نادى نبي الله ﷺ يوم الجمعة وهو يخطب الناس، فقال: يا نبي الله! قحط المطر. وذكر الحديث. وقال فيه: واطَّردت (^٥) طريق المدينة أنهارًا، فما أقلعت إلَّا ريَّت (^٦)، فمطرنا حتى الجمعة المقبلة (^٧). وقال فيه: فرأينا السحاب يتصدَّع (^٨) عن المدينة يمينًا وشمالًا. قال: فإنها لتمطر حول المدينة\" (^٩).\n_________\n(^١) محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود بن المنادي.\n(^٢) ابن مسلم البغدادي المؤدب.\n(^٣) ابن عبد الرحمن التميميّ النحوي.\n(^٤) ابن دعامة السدوسي.\n(^٥) اطرد الشيء: تبع بعضه بعضًا وجرى، واطّرد الماء إذا تتابع سيلانه. والماء الطّرد: الذي تخوضه الدواب لأنها تطّرد فيه وتدفعه إذا تتابع. انظر: لسان العرب (٣/ ٢٦٨).\n(^٦) ريَّت: من روى من الماء يروي ريًّا، وسحابة روي: عظيمة القطر، شديدة الوقع، يريد بذلك تتابع السحب والمطر كما في رواية الحديث الأخرى، والله أعلم.\nانظر: اللسان (١٣/ ٣٤٥ - ٣٥٠).\n(^٧) من قوله \"وقال فيه\" إلى قوله \"المقبلة\" لحق أثبت من حاشية الأصل، وليس في نسخة (م).\n(^٨) (م ٢/ ٦٦/ ب).\n(^٩) رواية قتادة عن أنس ﵁ ليست عند مسلم، وقد أخرجها البخاري في صحيحه (الصحيح مع الفتح ٢/ ٥٩٠) كتاب الاستسقاء، باب الاستسقاء على المنبر، ح ١٠١٥، من طريق الوضّاح اليشكري، به مطوّلًا ولم يذكر فيه قوله: \"واطَّردت طريق المدينة\".","vol":"7","page":50},{"text":"<span data-type='title' id=toc-423>باب ذكر الخبر المبيِّن أن المطر رحمة، والترغيب في كشف الثوب عن رأسه وجسده عند المطر حتى يصيبه منه</span>","vol":"7","page":52},{"text":"٢٥٥٥ - حدثنا عباس بن محمد الدوري، حدثنا خالد بن مخلد القَطَواني (^١)، ح\nوحدثنا محمد بن عبد الله بن عبد (^٢) الحكم (^٣)، وأبو أميَّة (^٤) قالا: حدثنا يحيى بن صالح الوُحَاظي (^٥) قالا: حدثنا سليمان بن بلال (^٦) قال: حدثنا جعفر بن محمد (^٧)، عن عطاء بن أبي رباح قال: سمعت عائشة تقول: \"كان رسول الله ﷺ إذا كان البرد والربح والغيم عُرِف ذلك في وجهه، وأقبل وأدبر، فإذا مُطِرت سُرِّيَ عنه وذهب ذلك عنه، قالت: فسألته فقال: إني خشيت أن يكون عذابًا (^٨) سُلِّط على أمتي، ويقول\n⦗٥٣⦘ إذا رأى المطر: رحمة\" (^٩).\n_________\n(^١) القطواني، بفتح القاف والطاء، أبو الهيثم البجلي مولاهم، الكوفي.\n(^٢) كلمة \"عبد\" ساقطة من نسخة (م).\n(^٣) ابن أعين المصري الفقيه.\n(^٤) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٥) أبو زكريا الحمصي، الوُحاظي: بضمّ الواو -وقيل: بكسرها- وفتح الحاء المهملة، وفي آخرها الظاء المعجمة -نسبة إلى وحاظة بطن من حمير. الأنساب (٥/ ٥٧٦).\n(^٦) التيمي مولاهم المدني.\n(^٧) ابن علي بن الحسين بن علي بن أبي طالب، المعروف بالصادق.\n(^٨) في الأصل، ونسخة (م) عذاب، والصواب المثبت كما في صحيح مسلم، لأنه خبر =\n⦗٥٣⦘ = (يكون) وهي هنا على بابها ناقصة.\n(^٩) أخرجه مسلم (الصحيح ٢/ ٦١٦)، كتاب الاستسقاء، باب التعوذ عند رؤية الريح والغيم، والفرح بالمطر، ح ٨٩٩ من طريق سليمان بن بلال به، مثله.","vol":"7","page":52},{"text":"٢٥٥٦ - حدثنا أبو إسماعيل الترمذي (^١)، حدثنا عبد العزيز الأُويسي (^٢)، حدثنا سليمان بن بلال بإسناده مثله (^٣).\n_________\n(^١) محمد بن إسماعيل السلمي.\n(^٢) ابن عبد الله بن يحيى بن عمرو بن أويس، أبو القاسم المدني.\n(^٣) أخرجه مسلم كما تقدم.","vol":"7","page":53},{"text":"٢٥٥٧ - حدثنا إبراهيم بن مرزوق البصري، حدثنا حَبَّان بن هلال (^١)، حدثنا جعفر بن سليمان (^٢)، عن ثابت البناني، عن أنس بن مالك \"أنَّ النبي ﷺ كان إذا مطرت السماء خرج فحسر (^٣) ثوبه عنه حتى يصيبه المطر، فقيل: يا رسول الله لم صنعت هذا؟ قال: لأنه حديث عهدٍ بربِّه\" (^٤).\n_________\n(^١) حَبَّان: بفتح الحاء المهملة، والباء المعجمة بواحدة، أبو حبيب البصري.\nووقع في (م): \"حيان\" وهو تصحيف، والصواب ما في الأصل.\nانظر: الإكمال لابن ماكولا (٢/ ٣٠٣).\n(^٢) الضُّبَعي البصري.\n(^٣) فحسر: أي كشف ثوبه. النهاية (١/ ٣٨٣).\n(^٤) أخرجه مسلم (الصحيح ٢/ ٦١٥) كتاب صلاة الاستسقاء، باب الدعاء في =\n⦗٥٤⦘ = الاستسقاء ح ٨٩٧/ ١٣ من طريق جعفر بن سليمان به، نحوه.\nولفظ مسلم هو الآتي بعد هذا الحديث، وليس فيه \"كان\" الدالة على الاستمرار، وهذا من فوائد المستخرج.","vol":"7","page":53},{"text":"٢٥٥٨ - حدثنا الصَّاغاني (^١)، حدثنا عَفَّان (^٢)، حدثنا جعفر بن سليمان، حدثنا ثابت، حدثنا أنس بن مالك قال: \"أصابنا ونحن مع رسول الله ﷺ مطر، فخرج رسول الله ﷺ فحسر ثوبه عنه حتى أصابه. فقلنا: يا رسول الله لم صنعت هذا؟! قال: إنه حديث عهدٍ بربِّه\" (^٣) (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) عَفَّان -بتشديد الفاء- بن مسلم الباهلي، الصفار البصري.\n(^٣) أخرجه مسلم كما تقدم.\n(^٤) (م ٢/ ٦٦/ أ).","vol":"7","page":54},{"text":"<span data-type='title' id=toc-424>باب بيان ما يخاف من الريح إذا هبّت، وإيجاب التعوُّذ من شرِّها، والسؤال من خيرها، والدليل على أنها من عند الله، ربما كانت رحمة وربما كانت نقمة، وأن النبي ﷺ كان يتغير لونه عند (^١) هبوبها فإذا جاء المطر سُري عنه</span>\n_________\n(^١) كلمة: عند ساقطة من (م).","vol":"7","page":55},{"text":"٢٥٥٩ - حدثنا أبو عمر الإمام (^١)، حدثنا مخلد بن يزيد (^٢)، حدثنا ابن جريج (^٣)، عن عطاء (^٤)، عن عائشة قالت: \"كان النبي ﷺ إذا رأى مخَيلة (^٥) دخل وخرج، وأقبل وأدبر، وتغيَّر وجهه وتلوَّن، وإذا أَمْطَرت السماء سُرِّي عنه فعَرَّفَتْه عائشة بذلك، فقال رسول الله ﷺ: وما أدري لعله كما قال: ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا﴾ (^٦) (^٧).\n_________\n(^١) في (م): أبو عمران، والصواب أبو عمر كما في الأصل كتب التراجم، وكذا ذكره أبو عوانة في ح ١١٤٩، ح ١٥٩٣، وأبو عمر هو: عبد الحميد بن محمد بن المُستام -بضم الميم وسكون المهملة-، الحراني إمام مسجدها.\n(^٢) القرشيّ الحراني.\n(^٣) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\n(^٤) ابن أبي رباح.\n(^٥) المَخيلة: موضع الخيل، وهو الظن، كالمَظِنَّة، وهي السحابة الخليقة بالمطر، والاختيال أن يخال فيها المطر. انظر: النهاية (٢/ ٩٣).\n(^٦) الأحقاف- الآية ٢٤.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٦١٦) كتاب الاستسقاء، باب: التعوذ عند رؤية الريح =\n⦗٥٦⦘ = والغيم والفرح بالمطر، ح ٨٩٩/ ١٥ من طريق ابن جريج، به، مطولًا.","vol":"7","page":55},{"text":"٢٥٦٠ - حدثنا يوسف بن مُسَلَّم (^١)، حدثنا حجاج (^٢)، عن ابن جريج، عن عطاء قال: قالت عائشة: \"كان النبي ﷺ إذا رأى مَخيلة تغيَّر وجهه، وتلوَّن، ودخل وخرج، وأقبل وأدبر، فإذا أمطرت السماء سُرِّي عنه، قالت: فذكرت ذلك له الذي رأيت- فقال: وما يدريه لعله كما قال قومٌ (^٣): ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا﴾ الآية\" (^٤).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم المِصِّيصي.\n(^٢) ابن محمد المصيصي الأعور، أبو محمد، ترمذي الأصل، نزل بغداد ثم المصيصة، ثقة ثبت لكنه اختلط في آخر عمره لما قدم بغداد قبل موته، مات سنة ٢٠٦ هـ.\nوحجاج بن محمد من أوثق الناس في ابن جريج، ورواية مسلم عن ابن جريج من طريق ابن وهب، وقد قال ابن معين: عبد الله بن وهب ليس بذاك في ابن جريج، كان يستصغر. يعني أنه سمع منه وهو صغير .. فرواية المصنِّف فيها متابعة لما رواه ابن وهب، وهذا من فوائد الاستخراج.\nوأما ما ذكر عن اختلاطه فلا أثر له هنا لمتابعة مخلد بن يزيد له في الحديث المتقدم، وقد حكي عن ابن معين أن ابن حجاج منع أن يدخل عليه أحد بعد الاختلاط.\nانظر: تهذيب الكمال (٥/ ٤٥١)، شرح علل الترمذي (٢/ ٦٨٢)، الكواكب النيرات (٤٥٦)، تقريب (١١٣٥).\n(^٣) قوم عاد كما في رواية مسلم.\n(^٤) أخرجه مسلم كما تقدم.","vol":"7","page":56},{"text":"٢٥٦١ - حدثنا ابن الجنيد (^١)، وأبو أمية قالا: حدثنا أبو عاصم (^٢)، ح\nوحدثنا الصَّاغاني (^٣)، حدثنا عثمان بن عمر (^٤) كلاهما عن ابن جريج بإسناده نحوه (^٥).\nرواه ابن وهب (^٦) وقال فيه: \"كان رسول الله ﷺ إذا عصفت الريح قال: اللهم إني أسألك خيرها، وخير ما فيها، وخير ما أُرْسِلَت به، وأعوذ بك من شرِّها وشرِّ ما فيها، وشرّ ما أرسِلَت به\". ثم ذكر مثله (^٧).\n_________\n(^١) محمد بن أحمد بن الجنيد، الدقَّاق.\n(^٢) الضحاك بن مخلد.\n(^٣) محمد بن إسحاق.\n(^٤) ابن فارس العبدي، البصري.\n(^٥) أخرجه مسلم كما تقدم.\n(^٦) عبد الله بن وهب بن مسلم القرشيّ مولاهم المصري.\n(^٧) كذا رواه مسلم في صحيحه كما تقدم، وما ذكره المصنف عن ابن وهب أخرجه الترمذي في السنن (٥/ ٤٦٩) كتاب الدعوات، باب ما يقول إذا هاجت الريح، من طريق محمد بن ربيعة الكلابي، والنسائي في عمل اليوم والليلة (٥٢٢ ح ٩٤٠، ٩٤١) من طريق عثمان بن عمر، كلاهما عن ابن جريج، به، مختصرًا بذكر الدعاء فقط، ودواه ابن وهب عنه وجمع الروايتين في حديث واحد كما نبه لذلك المصنِّف رحمه الله تعالى.","vol":"7","page":57},{"text":"٢٥٦٢ - أخبرنا (^١) يونس بن عبد الأعلى (^٢)، أخبرنا ابن وهب، أخبرنا عمرو بن الحارث (^٣)، أنَّ أبا النضر (^٤) حدَّثه، عن سليمان بن يسار (^٥)، عن عائشة أنها قالت: \"ما رأيت رسول الله ﷺ مُسْتَجْمِعًا (^٦) ضاحكًا حتى أرى منه لَهْوَاته (^٧)، قالت: وكان إذا رأى غيمًا أو ريحًا عرف ذلك في وجهه، فقلت: يا رسول الله إنَّ الناس إذا رأوا الغيم فرحوا رجاء أن يكون فيه المطر، وإذا رأيته عرف في وجهك الكراهية! قالت: فقال: يا عائشة! ما يؤمِّنُني أن يكون فيه عذاب، قد عُذِّب قومٌ بالريح، وقد رأى قومٌ العذاب فقالوا: ﴿قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا﴾ \" (^٨).\n_________\n(^١) (م ٢/ ٦٧/ ب).\n(^٢) الصَّدفي المصري.\n(^٣) ابن يعقوب الأنصاري مولاهم المصري.\n(^٤) سالم بن أبي أمية التيمي المدني.\n(^٥) الهلالي المدني، مولى ميمونة.\n(^٦) المستجمع: المجد في الشيء القاصد له. شرح مسلم- للنووي (٦/ ١٩٧).\n(^٧) اللهوات: جمع لهاة، وهي اللحمات في سقف أقصى الفم. النهاية (٤/ ٢٨٤).\n(^٨) أخرجه مسلم (الصحيح ٢/ ٦١٦) كتاب الاستسقاء -باب التعوذ عند رؤية الريح والغيم، والفرح بالمطر، ح ٨٩٩/ ١٦ من طريق ابن وهب به، مثله.","vol":"7","page":58},{"text":"٢٥٦٣ - وحدثنا يوسف بن مُسَلَّم (^١)، حدثنا حجَّاج، عن ابن\n⦗٥٩⦘ جريج قال: أخبرني زياد (^٢)، عن ابن شهاب (^٣)، أنه أخبره قال: أخبرني ثابت بن قيس (^٤) -أحد بني (^٥) زريق- أنَّ أبا هريرة قال: \"أخذت الناسَ ريحٌ بطريق مكة وعمر بن الخطاب ﵁ حاج، فاشتدَّت. فقال عمر لمن حوله: ما الريح؟ فلم يرجعوا إليه شيئًا، فبلغني الذي سأل عنه عمر من ذلك، فاستحثثت راحلتي حتى أدركته، فقلت: يا أمير المؤمنين أُخبرت أنك سألت عن الريح، وإني سمعت رسول الله ﷺ يقول: الريح من روح الله تأتي بالرحمة، وتأتي بالعذاب، فلا تَسُبُّوها، وسلوا الله من خيرها، وعُوذوا بالله من شَرِّها\" (^٦).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم المصيصي.\n(^٢) ابن سعد بن عبد الرحمن الخراساني.\n(^٣) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٤) الزُّرقي، المدني.\n(^٥) في (م): \"حدثني زريق\"، والصواب المثبت كما في الأصل، وقد جاء مصرَّحًا به في المعرفة والتأريخ للفسوي، وبنو زريق بطن من الأنصار يقال لهم: بنو زريق بن عبد حارثة بن مالك. انظر: المعرفة والتأريخ للفسوي (١/ ٣٨٢)، الأنساب (٣/ ١٤٧).\n(^٦) سيأتي تخريجه في الذي بعده.","vol":"7","page":58},{"text":"٢٥٦٤ - ز- حدثنا علي بن سهل (^١)، ومحمد بن إسماعيل بن سالم (^٢)، وعباس الدوري، وأبو أمية قالوا: حدثنا (^٣) رَوْح (^٤)،\n⦗٦٠⦘ أخبرنا ابن جريج، قال: أخبرني زياد، أن ابن شهاب أخبره بإسناده مثله (^٥).\n_________\n(^١) ابن قادم، الرّمْلي. [¬*]\n(^٢) الصائغ الكبير، أبو جعفر البغدادي.\n(^٣) في (م): \"أخبرنا\".\n(^٤) ابن عبادة بن العلاء بن حسان القيسي، أبو محمد البصري.\n(^٥) هذا الحديث من زوائد المصنف، وقد أخرجه أبو داود (السنن: ٥/ ٣٢٨) كتاب الأدب -باب: ما يقول إذا هاجت الريح- ح ٥٠٩٧، وابن أبي شيبة في المصنف (٧/ ٣١) كتاب الدعاء -باب: ما يدعى به للريح إذا هبت، ومن طريقه ابن ماجه (السنن: ٢/ ١٢٨) كتاب الأدب -باب: النهي عن سب الريح- ح ٣٧٢٧، وأحمد في المسند (٢/ ٢٥٠، ٢٦٧، ٤٣٧)، والبخاري في الأدب المفرد (فضل الله الصمد في توضيح الأدب المفرد: ٢/ ٣٥٣)، والفسوي في المعرفة والتاريخ (١/ ٣٨٢)، وابن حبان في صحيحه (٣/ ٢٨٧)، والحاكم في المستدرك (٤/ ٢٨٥) وقال: \"صحيح الإسناد على شرط الشيخين ولم يخرجاه\"، وقال الذهبي: \"صحيح\". كلهم من طرق عن الزهريّ، عن ثابت بن قيس، عن أبي هريرة، وليس عند بعضهم قصة عمر ﵁.\nوأخرجه النسائي في عمل اليوم والليلة (ح ٩٣٠، ٩٢٩، ٩٣١) من طرق عن ثابت وعمرو بن سليم الزرقي، وسعيد بن المسيب ثلاثتهم عن أبي هريرة ﵁ مرفوعا.\nوقد قال المنذري في مختصر سنن أبي داود (٨/ ٤): \"المحفوظ فيه: ثابت بن قيس\" فالحديث صحيح- والله تعالى أعلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو الذي يروي عن روح بن عبادة، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"7","page":59},{"text":"٢٥٦٥ - حدثنا يوسف بن مُسَلَّم، وأبو حميد (^١) قالا: حدثنا حَجَّاج بن محمد، قال: أخبرني شعبة (^٢)، عن الحكم (^٣)، عن مجاهد (^٤)، عن\n⦗٦١⦘ ابن عباس عن النبي [صلى الله عليه] (^٥) وسلّم قال: \"نُصرتُ بالصَّبا وأُهْلِكت (^٦) عاد بالدَّبُور (^٧) \" (^٨).\n_________\n(^١) عبد الله بن محمد بن تميم، أبو حميد المصيصي.\n(^٢) ابن الحجاج بن الورد العتكي مولاهم.\n(^٣) ابن عُتيبة، بالمثناة ثم الموحدة، مصغرًا، الكندي الكوفي.\n(^٤) ابن جبر، أبو الححاج المخزومي، مولاهم المكي.\n(^٥) ما بين القوسين ساقط من نسخة (م).\n(^٦) (م ٢/ ٦٧ / أ).\n(^٧) الدّبُور: بالفتح، ريح تهب من المغرب، والصَّبا تقابلها من ناحية المشرق، وتسمى الصَّبا: الإِيْر، والأَيْر وهي ريح حارة. انظر: لسان العرب (٤/ ٢٧١)، وغريب الحديث للحربي (٢/ ٧٧٤) والنهاية (٢/ ٩٨).\n(^٨) أخرجه مسلم في الصحيح (٢/ ٦١٧) كتاب صلاة الاستسقاء -باب: في ريح الصبا والدّبور ح (٩١٧)، والبخاري (الصحيح مع الفتح ٢/ ٦٠٤) كتاب الاستسقاء - باب: قول النبي ﷺ: \"نُصِرْتُ بالصبا\" ح ١٠٣٥ كلاهما من طريق شعبة به، مثله.","vol":"7","page":60},{"text":"٢٥٦٦ - حدثنا عباس الدوري (^١)، حدثنا شبابة (^٢)، ح\nوحدثنا أبو أمية (^٣)، حدثنا محمد بن عرعرة (^٤)، وأبو النضر (^٥)، ح\nوحدثنا الربيع بن سليمان (^٦)، حدثنا خالد بن عبد الرحمن (^٧)، ح\nوحدثنا أبو قِلابة (^٨)، حدثنا\n⦗٦٢⦘ بشر بن عمر (^٩)، قالوا: حدثنا شعبة، عن الحكم بإسناده مثله (^١٠).\n_________\n(^١) عباس بن محمد بن حاتم الدوري البغدادي.\n(^٢) ابن سَوَّار المدائني، مولى بني فزارة.\n(^٣) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) ابن البِرنْد -بكسر الموحدة والراء وسكون النون- السامي -بالمهملة- البصري.\n(^٥) هاشم بن القاسم بن مسلم الليثي مولاهم البغدادي.\n(^٦) ابن عبد الجبار المرادي، المصري المؤذن، صاحب الشافعي.\n(^٧) الخُراساني، أبو الهيثم.\n(^٨) عبد الملك بن محمد بن عبد الله الرَّقَاشي، أبو قلابة -بكسر القاف- البصري، =\n⦗٦٢⦘ = يكنى أبا محمد، وأبو قلابة لقب.\n(^٩) ابن الحكم الزهراني، الأزدي، البصري.\n(^١٠) أخرجه مسلم من طريق شعبة كما تقدم.","vol":"7","page":61},{"text":"<span data-type='title' id=toc-425>زيادات في الاستسقاء ما لم يخرجه مسلم ﵀ في كتابه</span>","vol":"7","page":63},{"text":"٢٥٦٧ - ز- حدثنا أبو محمد عبد الله بن محمد بن عبد الله الأنصاري البلوي المديني (^١) -ببدر، وبمكة- وسألته، قال: حدثني عُمَارة بن زيد بن عبد الله الأنصاري (^٢) المديني (^٣)، حدثنا إبراهيم بن سعد (^٤)، عن محمد بن إسحاق (^٥)، قال: حدثني الزهريّ (^٦)، عن عائشة بنت سعد (^٧) حدثته أنّ أباها حدثها \"أن رسول الله ﷺ نزل واديا دَهْسًا (^٨) لا ماء فيه،\n⦗٦٤⦘ وسبقه المشركون إلى القِلاب (^٩)، فنزلوا عليها، وأصاب العطش المسلمون (^١٠)، فشكوا إلى رسول الله ﷺ، ونَجَم النَّفاق (^١١)، فقال بعض المنافقين: لو كان نبيًّا كما يزعم لاستسقى لقومه كما استسقى موسى لقومه، فبلغ ذلك النبي ﷺ فقال: \"أَوَ قالوها! عسى ربكم أن يسقيكم\". ثم بسط يديه، وقال: \"اللهم جَلِّلنا (^١٢) سحابًا كثيفًا، قصيفًا (^١٣)، دَلوفًا (^١٤)، خلوفًا (^١٥)، ضحوكًا (^١٦)، زِبْرِجًا (^١٧)، تمطرنا منه،\n⦗٦٥⦘ رذاذًا (^١٨)، قِطْقِطًا (^١٩)، سَجْلًا (^٢٠)، بُعاقًا (^٢١)، يا ذا الجلال والإكرام\"، فما ردَّ يديه من دعائه حتى أظلَّتنا (^٢٢) السحابة التي وصف، تتلوَّن في كل صفة وصف رسول الله ﷺ من صفات السحاب، ثم أمطرنا كالضُّروب التي سألها رسول الله ﷺ، فأَنْعَم السيل الوادي، فشرب الناس من الوادي وارتووا\" (^٢٣).\n_________\n(^١) ذكر الذهبي عن الدارقطني قوله فيه: \"يضع الحديث\"، ثم قال: \"روى عنه أبو عوانة في الاستسقاء خبرا موضوعا\". وقال الحافظ ابن حجر: \"وهو صاحب رحلة الشافعي، طَوَّلهَا ونَمَّقها، وغالب ما أورده فيها مختلق\". انظر: الميزان (٣/ ٢٠٥)، لسان الميزان (٣/ ٣٣٨).\n(^٢) من قوله: البلوي إلى الأنصاري ساقط من: (م).\n(^٣) لم أقف على ترجمته، وفي ذيل الميزان للعراقي (ص ٣١٢) في ترجمة أبي محمد البلوي الراوي عنه: \"له عن عمارة بن زيد عن مالك حديث\".\n(^٤) ابن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو إسحاق المدني. انظر: تهذيب الكمال (٢/ ٨٨).\n(^٥) ابن يسار المدني، المطلبي، مولاهم نزيل العراق.\n(^٦) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٧) ابن أبي وقاص الزهرية، المدنية.\n(^٨) في (م): دهشًا، والصواب المثبت كما في الأصل، والدَّهس: ما سهل من الأرض ولم يبلغ أن يكون رملا. انظر: النهاية (٢/ ١٤٥).\n(^٩) القلاب: جمع قليب، وهو البئر التي لم تطو. النهاية (٤/ ٩٨).\n(^١٠) هكذا في الأصل ونسخة (م) ولعلّه من إجراء جمع المذكر السالم مجرى (عربون) في لزوم الواو والإعراب بالحركات.\n(^١١) نجم: ظهر، وخرج. النهاية (٥/ ٢٤).\n(^١٢) المجلل: الذي يستر الأرض بالماء، والنبات الذي ينبت عنه، كأنه يكسوها به. كما يجلّل الفرس بجلاله. انظر: حلية الفقهاء (ص ٩١). منال الطالب (ص ١١٠).\n(^١٣) القصف: بالكسر الدفع الشديد، ورعد قاصف: شديد الصوت. النهاية (٤/ ٧٣).\n(^١٤) الدليف: يقال عُقَاب دلوف أي سريعة، والدَّليف: المشي الرويد إذا مشى وقارب الخطى. انظر: اللسان (٩/ ١٠٦).\n(^١٥) الخَلْف: الاستقاء، وأخلفت القوم: حملت إليهم الماء العذب.\nانظر: لسان العرب (٩/ ٨٨).\n(^١٦) يسمى انجلاء السحاب عن البرق ضحكًا. النهاية (٣/ ٧٥).\n(^١٧) الزِّبرج: السحاب الرقيق فيه حمرة، وقيل: الخفيف الذي تسفره الريح.\nلسان العرب (٢/ ٢٨٥).\n(^١٨) الرّذاذ: أقل ما يكون من المطر، وقيل: السّكن الدائم، الصغار القطر كأنه غبار، قال الأصمعي: \"أخف المطر وأضعفه: الطّلَّ، ثم الرّذاذ؛ والرّذاذ فوق القِطْقِط\".\nانظر: النهاية (٢/ ٢١٧)، لسان العرب (٣/ ٤٩٢).\n(^١٩) القطقط: بالكسر، صغار المطر، وقيل غير ذلك. انظر: تاج العروس (٥/ ٢٠٩).\n(^٢٠) السجل: الصب، يقال: سجلت الماء سجلا إذا صببته صبًّا متصلا.\nالنهاية (٢/ ٣٤٤).\n(^٢١) البُعاق: بالضم المطر الكثير الغزير الواسع. انظر: النهاية (١/ ١٤١).\n(^٢٢) في (م): \"أضللنا\".\n(^٢٣) هذا الحديث ذكره ابن الملقن في البدر المنير (مخطوط: ٤/ ٢٢٠ / ب) ولم يعزه لغير أبي عوانة، وقال: \"رواه أبو عوانة في صحيحه كذلك، قال: وهو مما لم يخرجه مسلم، أي وهو على شرطه\" وعزاه الحافظ في التلخيص الحبير (٢/ ١٠٦) إلى أبي عوانة أيضًا، وقال: \"فيه ألفاظ غريبة كثيرة، وسنده واهي\" اهـ.\nوعلته عبد الله البلوي، وقد تقدم قول الذهبي فيه: \"روى عنه أبو عوانة في الاستسقاء خبرا موضوعا\". فإسناد المصنف واهٍ، والله تعالى أعلم.","vol":"7","page":63},{"text":"٢٥٦٨ - ز- أخبرني محمد بن حماد أبو عبد الله الطِّهْراني (^١) بمكة،\n⦗٦٦⦘ حدثنا السِّندي سهل بن عبد الرحمن (^٢)، حدثنا (^٣) عبد الله بن عبد الله المديني -ويقال: إنه هو أبو أويس (^٤) -، عن ابن حرملة (^٥)، عن سعيد بن\n⦗٦٧⦘ المُسَيِّب (^٦)، عن أبي لُبَابة بن عبد (^٧) المنذر قال: \"استسقى رسول الله ﷺ فقال: اللهم اسقنا، فقال أبو لبابة: يا رسول الله! إن التمر في المرابد! فقال النبي ﷺ: اللهم اسقنا حتى يقوم أبو لبابة عريانًا فيسد ثَعْلَب مِرْبَده (^٨) بإزاره، قال: وما يرى في السماء سحاب، قال: فأمطرت، قال: فاجتمعوا إلى أبي لبابة (^٩)، فقالوا: إنها لن تقلع حتى تقوم عريانًا، فتسد ثَعْلَبَ مِرْبَدك بإزارك، كما قال رسول الله ﷺ، ففعل فاستهلت السماء\" (^١٠).\n_________\n(^١) في (م): \"أبو عبيد الله\" والمثبت ما في الأصل، وهو كذلك في مصادر ترجمته. =\n⦗٦٦⦘ = والطِّهْراني، بكسر المهملة وسكون الهاء، وفتح الراء، وفي آخرها النون، نسبة إلى طِهْران الرَّي عاصمة بلاد فارس. انظر: الأنساب (٤/ ٨٦)، تهذيب التهذيب (٩/ ١٢٥)، التقريب (٥٨٢٩) بلدان الخلافة الشرقية ص ٢٥٢.\n(^٢) ابن عبدويه الرازي، أبو الهيثم، قال فيه أبو حاتم: \"شيخ\". وقال السمعاني: \"وكان من علماء أهل الحديث\" انظر: الجرح والتعديل (١/ ٢٠١)، الأنساب (٣/ ٣٢١).\n(^٣) (م ٢/ ٦٨/ ب).\n(^٤) أبو أويس عبد الله بن عبد الله بن أويس المدني أخرج له مسلم متابعة والأربعة.\nقال فيه ابن معين: \"صدوق ليس بحجة\"، وضعفه في رواية، وقال الإمام أحمد: \"ليس به بأس\" وقال أبو زرعة: \"صالح صدوق، كأنه لين\"، وقال أبو حاتم: \"يكتب حديثه ولا يحتج به، وليس بالقوي\"، وذكره ابن حبان في المجروحين وقال: \"والذي أرى في أمره تنكب ما خالف الثقات من أخباره والاحتجاج بما وافق الأثبات منها\"، وقال ابن عدي: \"وفي أحاديثه ما يصح ويوافقه الثقات عليه، ومنها ما لا يوافقه عليه أحد، وهو ممن يكتب حديثه\"، وقال الخليلي: \"منهم من رضي حفظه، ومنهم من يضعفه وهو مقارب الأمر\"، وقال فيه الحافظ: \"صدوق يهم\".\nانظر: سؤلات أبي داود ص ٢٢٤، تاريخ الدوري (٢/ ٣١٧)، الجرح والتعديل (٥/ ٩٢)، المجروحين (٢/ ٢٤)، الكامل (٤/ ١٤١٩)، الإرشاد (١/ ٢٨٧)، تهذيب التهذيب (٥/ ٢٨٠).\n(^٥) عبد الرحمن بن حرملة بن عمرو بن سَنَّة -بفتح المهملة وتثقيل النون- الأسلمي، أبو حرملة المدني.\n(^٦) ابن حزن القرشي المخزومي المدني.\n(^٧) من قوله: المديني إلى ابن عبد ساقط من نسخة: (م).\nوأبو لبابة بن عبد المنذر الأنصاري المدني، مختلف في اسمه، فقيل: بشير، وقيل: رفاعة ﵁ انظر: الإصابة (٤/ ١٦٨).\n(^٨) المِرْبَد: موضع يجفف فيه التمر، وثعلبه: ثقبه الذي يسيل منه ماء المطر.\nانظر: النهاية (١/ ٢١٣).\n(^٩) من قوله: \"قال\" إلى \"أبي لبابة\" ساقط من (م).\n(^١٠) أخرجه الطبراني في المعجم الصغير (١/ ١٣٧) من طريق أبي علي الرملي، حدثنا محمد ابن حماد الطهراني به، ثم قال: \"ولم يروه عن حرملة إلا عبد الله بن عبد الله، تفرد به سهل ابن عبدويه الرازي\".\nوعزاه الهيثمي له في مجمع الزوائد (٢/ ٢١٥) وقال: \"وفي إسناده من لا يعرف\". فلعله أراد شيخ الطبراني.\nوالحديث تفرد به أبو أويس وقد تقدم الكلام فيه، ولم أر من تكلم على هذا الحديث سوى الحافظ ابن كثير حيث حسن إسناده كما في البداية والنهاية (٦/ ٩٥) وقال: =\n⦗٦٨⦘ = \"لم يروه أحمد ولا أهل الكتب والله أعلم\".","vol":"7","page":65},{"text":"٢٥٦٩ - ز- حدثني أبو الأحوص (^١) قاضي عُكْبَرَا (^٢)، ومحمد بن يحيى النيسابوري (^٣)، قالا: حدثنا الحسن بن الربيع (^٤)، حدثنا ابن إدريس (^٥)، حدثنا حصين (^٦)، عن حبيب بن أبي ثابت (^٧)، عن ابن عباس قال: \"جاء أعرابي إلى النبي ﷺ فقال: يا رسول الله لقد جئتك من عند قوم ما يتزوّد لهم راعي، ولا يَخْطِر لهم فحل (^٨)، فصعد المنبر، فحمد الله، ثم قال: \"اللهم اسقنا، غيثًا مُغِيثًا مَريعًا، مَريئًا، طَبقًا، غَدقًا، عاجلًا غير رائث\" (^٩). ثم نزل، فما يأتيه أحد من وجهٍ من الوجوه إلا\n⦗٦٩⦘ قال: قد أُحْيِينا\" (^١٠).\n_________\n(^١) محمد بن الهيثم بن حماد بن واقد الثقفي مولاهم، البغدادي، ثم العُكْبَري.\n(^٢) عُكْبَرا: بضم أوله، وفتح الباء الموحدة، وقد يقصر، بلدة بينها وبين بغداد عشرة فراسخ. معجم البلدان (٤/ ١٦٠).\n(^٣) محمد بن يحيى بن عبد الله الذهلي.\n(^٤) البجلي، أبو علي الكوفي، البُوراني. بضم الموحدة.\n(^٥) عبد الله بن إدريس الأَوْدي، بسكون الواو، الكوفي.\n(^٦) ابن عبد الرحمن السُّلمي، أبو الهذيل الكوفي.\n(^٧) ابن دينار الأسدي مولاهم.\n(^٨) قوله: (ولا يخطر لهم فحل) أي: ما يحرك ذنبه هزلًا لشدة القحط والجدب، يقال: خطر البعير بذنبه يخطر إذا رفعه وحطَّه، وإنما يفعل ذلك عند الشبع والسمن.\nانظر: النهاية (٢/ ٤٦).\n(^٩) الغيث: المطر. المريع: بضم الميم وفتحها: المخصب الناجع في الماشية، يقال: مرع =\n⦗٦٩⦘ = المكان فهو مريع إذا كثر نبته. والمريء: مستعار من استمرار الطعام، وهو ذهاب ثقله وكظته عن المعدة، ويراد بذلك أنه محمود العاقبة. والطبق: الذي يطبق الأرض، أي يَعُمَّ وجهها. والغدق: الكثير الكبير القطر. والرائث: البطئ.\nانظر: منال الطالب في شرح طوال الغرائب لابن الأثير (١٠٨، ١٠٩، ١١٠) ولسان العرب (١٠/ ٢٨٣)، وشرح سنن ابن ماجه للسندي (١/ ٣٨٤).\n(^١٠) أخرجه ابن ماجه (السنن: ١/ ٤٠٤) كتاب إقامة الصلاة والسنة فيها -باب: ما جاء في الدعاء في الاستسقاء- ح ١٢٧٠، والطبراني في المعجم الكبير (١٢/ ١٣٠) كلاهما من طريق ابن إدريس به.\nوقال البوصيري في مصباح الزجاجة في زوائد ابن ماجه (١/ ٤١٨): \"هذا إسناد صحيح ورجاله ثقات\"، وتعقبه الألباني بقوله: \"أما إن رجاله ثقات فصحيح، وأما أن إسناده صحيح فليس كذلك، لأنه من رواية حبيب بن أبي ثابت عن ابن عباس، وهو مدلس وقد عنعنه\". الإرواء (٢/ ١٤٦).\nوحبيب مدلس كما سبق في ح (٢٥١٥)، وقد عنعن ولم أره صرح في شيء من طرق الحديث.\nوللدعاء شواهد من حديث كعب بن مرة، وجابر بن عبد الله.\nفأما حديث كعب بن مرة:\nفأخرجه ابن ماجه (١/ ٤٠٥) كتاب إقامة الصلاة والسنة فيها -باب: ما جاء في الدعاء في الاستسقاء- ح ١٢٦٩، والإمام أحمد في مسنده (٤/ ٢٣٥) كلاهما من طريق أبي معاوية عن الأعمش عن عمرو بن مرة عن سالم بن أبي الجعد عن شرحبيل بن السمط، أنه قال: يا كعب بن مرة! حدثنا عن رسول الله ﷺ واحذر … وفيه: فقال النبي ﷺ: \"اللهم اسقنا … \" فذكره.\n⦗٧٠⦘ = والأعمش مدلس وقد عنعنه، لكن تابعه شعبة عن عمرو بن مرة به، عند البيهقي في (السنن الكبرى ٣/ ٣٥٥)، والحاكم في المستدرك (١/ ٣٢٨). وقال الحاكم: صحيح على شرط الشيخين، ووافقه الذهبي، والألباني في الإرواء (١/ ١٤٥).\nإلا أن سالما لم يسمع من شرحبيل، كما نبه لهذا أبو داود السجستاني في سننه (٤/ ٢٧٥) فالسند منقطع، وقد روي متصلا من حديث أنس بن مالك عند الطبراني في كتاب الدعاء (٥٩٩) وهو منكر، وقد سئل عنه أبو حاتم الرازي فقال: \"إنما هو عن كعب بن مرة\" علل الحديث (١/ ١٩٤).\nفحديث كعب ﵁ ضعيف للانقطاع في سنده.\nوأما حديث جابر فرجح الإمام أحمد والدارقطني إرساله، وسيأتي برقم (٢٥٨٠).\nوالحديث قد حسنه ابن الملقن في البدر المنير (مخطوط: ١٤/ ٢٢٠ /أ) فهو بشواهده حسن لغيره، والله أعلم.","vol":"7","page":68},{"text":"٢٥٧٠ - ز- حدثنا أبو الأزهر (^١)، حدثنا وهب بن جرير (^٢)، حدثنا أبي قال: سمعت محمد بن إسحاق (^٣)، يحدِّث عن يعقوب بن عتبة (^٤)، عن جبير بن محمد بن جبير بن مطعم (^٥)، عن أبيه، عن جده، قال: \"جاء أعرابي إلى النبي ﷺ فقال: يا رسول الله! هلكت (^٦) الأنفس، وجاع\n⦗٧١⦘ العيال، وهلكت الأموال فاستسق لنا ربك، فإنا نستشفع بالله عليك، وبك على الله. فقال النبي ﷺ: سبحان الله! سبحان الله! فما زال يسبح حتى عُرِفَ ذلك في وجوه أصحابه، ثم قال: ويحك!! أتدري ما الله؟ إن شأنه أعظم من ذاك، إنه لا يستشفع به على أحد، إنه لفوق سماواته على عرشه، وإنه عليه لهكذا -وأشار وهب بيده: مثل القبة عليه، وأشار أبو الأزهر (^٧) أيضًا- إنه ليئط (^٨) به أطيط الرَّحل بالراكب\" (^٩).\n_________\n(^١) أحمد بن الأزهر بن منيع، العبدي، النيسابوري.\n(^٢) ابن حازم، الأزدي البصري.\n(^٣) ابن يسار، أبو بكر المطلبي مولاهم المدني، نزيل العراق.\n(^٤) ابن المغيرة الثقفي.\n(^٥) القرشي النوفلي، المدني، لم يوثقه إلا ابن حبان. وقال فيه الحافظ: مقبول.\nانظر: الثقات (٦/ ١٤٨)، تهذيب الكمال (٤/ ٥٠٤)، تقريب (٩٠٢).\n(^٦) في (م): \"هدّت\". أي: ضعفت، ووهنت. انظر: لسان العرب (٣/ ٤٣٢).\n(^٧) (م ٢/ ٦٨ / أ).\n(^٨) الأطيط: صوت الأقتاب، وأطيط الإبل أصواتها وحنينها، ومنه حديث \"العرش على منكب إسرافيل، وإنه ليئط أطيط الرحل … الحديث\". أي أنه ليعجز عن حمله وعظمته، إذ كان معلومًا أن أطيط الرَّحل بالراكب إنما يكون لقوة ما فوقه، وعجزه عن احتماله. انظر: النهاية (١/ ٥٤).\n(^٩) أخرجه أبو داود (السنن ٥/ ٩٤) كتاب السنة -باب: في الجهمية- ح ٤٧٢٦، وعثمان الدارمي في الرد على الجهمية (ص ٤١ - ح ٧١)، وابن خزيمة في التوحيد (١/ ٢٣٩)، وابن أبي عاصم في السنة (ح ٥٧٥، ٥٧٦)، ومحمد بن أبي شيبة في العرش (ص ٥٦ - ح ١١)، والطبراني في معجمه الكبير (٢/ ١٢٨)، ومن طريقه المزي في تهذيب الكمال (٤/ ٥٠٥).\nورواه الآجري في الشريعة (ص ٢٩٣)، والدارقطني في الصفات (ص ٥٠)، واللالكائي في شرح أصول اعتقاد أهل السنة والجماعة (٣/ ٣٩٥ - ح ٦٥٦)، وابن عبد البر في التمهيد (٧/ ١٤١)، ومن طريق المصنف أخرجه البغوي في شرح السنة (١/ ١٦٠)، والذهبي في العلو (ص ٣٧). كلهم من طرق عن وهب بن جرير به.\nوقد اختلف في إسناده: فرواه عبد الأعلى بن حماد وابن المثنى ومحمد بن بشار وقالوا: =\n⦗٧٢⦘ = عن يعقوب بن عتبة وجبير به.\nوخالفهم جماعة منهم أحمد بن سعيد الرباطي وابن المديني وابن معين ومحمد بن يزيد الواسطي فرووه بالإسناد المذكور عند المؤلّف (عن يعقوب بن عتبة، عن جبير بن مطعم …).\nوقد رجح الحفاظ رواية الأكثرين، قال أبو داود: \"والحديث بإسناد أحمد بن سعيد هو الصحيح، وافقه عليه جماعة منهم: يحيى بن معين، وعلي بن المديني، ورواه جماعة عن ابن إسحاق كما قال أحمد أيضا، وكان سماع عبد الأعلى وابن المثنى وابن بشار من نسخة واحدة فيما بلغني\". السنن (٥/ ٩٦).\nوكذلك رجحها الدارقطني في الصفات (ص ٥٣)، وتبعه المزي في تهذيب الكمال (٤/ ٥٠٦)، والذهبي في العلوّ (ص ٣٨).\nوالحديث فيه جبير بن محمد بن جبير بن مطعم، وتقدم أنه لم يوثقه سوى ابن حبان، وقال الحافظ: \"مقبول\" أي حيث يتابع، وإلا فلين الحديث.\nوفيه أيضا: ابن إسحاق مدلس، من الرابعة، كما في تعريف أهل التقديس (ص ١٦٨)، وقد قال أبو بكر البزار في المسند (٨/ ٣٥٢): \"هذا الحديث لا نعلمه يروى عن النبي ﷺ من وجه من الوجوه، إلا من هذا الوجه، ولم يقل فيه محمد بن إسحاق: حدثني يعقوب بن عتبة\".\nوقد تفرد به يعقوب، وتفرد به ابن إسحاق عنه كما قاله الحافظ أبو القاسم بن عساكر. انظر: مختصر سنن أبي دواد للمنذري (٧/ ٩٧ - ٩٩).\nوهذا الحديث قال عنه الذهبي في العلو (ص ٣٩): \"حديث غريب جدًّا فردٌ\"، وكذا استغربه ابن كثير في تفسيره (١/ ٣١٧)، ولابن عساكر جزء فيه سماه: \"تبيان الوهم والتخليط الواقع في حديث الأطيط\". كما في كشف الظنون (١/ ٣٤٠) ولم أقف عليه.\n⦗٧٣⦘ = فإسناد هذا الحديث ضعيف، ومعناه صحيح، تشهد لألفاظه الأحاديث الأخرى؛ فصفة الاستواء المذكورة فيه ثابتة بنصوص شرعية من الكتاب والسنة، ولفظ الأطيط جاء في حديث عمر ﵁ قال: \"أتت النبي ﷺ امرأة، فقالت: ادع الله أن يدخلني الجنة، فعظّم أمر الربّ، ثم قال: إنّ عرشه -أو كرسيه- وسع السموات والأرض، وإنه يجلس عليه فما يفصّل منه إلّا قدر أربع أصابع -أو ما يفصّل منه إلَّا قدر أربع أصابع-، وإنّه ليئطّ به أطيط الرّحل الجديد براكبه\".\nوقد نبّه على هذا شيخ الإسلام ابن تيمية ﵀ في كلامه على حديث جبير بن مطعم ﵁ حيث قال: \"وابن عسكر عمل فيه جزءًا، وجعل عمدة الطعن في ابن إسحاق، والحديث قد رواه علماء السنة، كأحمد، وأبي داود، وغيرهما؛ وليس فيه إلّا ما له شاهد من رواية أخرى … \".\nوحديث عمر ﵁ السابق ذكره ابن كثير في تفسيره (١/ ٣١٧) واستغربه، وهو مروي من طريق أبي إسحاق السبيعي عن عبد الله بن خليفة عن عمر ﵁. وعبد الله بن خليفة لم يوثقه غير ابن حبان (الثقات: ٥/ ٢٨). وقال فيه ابن كثير: \"ليس بذاك المشهور، وفي سماعه من عمر نظر، ثم منهم من يرويه عنه عن عمر موقوفًا، ومنهم من يرويه عن عمر مرسلًا، ومنهم من يزيد في متنه زيادة غريبة، ومنهم من يحذفها\".\nوقد حكى شيخ الإسلام خلاف أهل الحديث في حديث خليفة، ثم نقل قبوله عن أكثر أهل السنة. وتبع ابن القيم شيخه فيما ذكره، فقوى حديث الأطيط وأطال فيه، وقد ضعّف الحديث من المتأخرين العلّامة الألباني ﵀ كما في ظلال الجنة في تخريج السنة (١/ ٢٥٢). وانظر: مجموع الفتاوى (١٦/ ٤٣٤)، وتهذيب مختصر سنن أبي داود (٧/ ٩٤).","vol":"7","page":70},{"text":"٢٥٧١ - ز- حدثنا أُسَيد بن عاصم الأصبهاني (^١)، حدثنا عامر بن إبراهيم (^٢) حدثنا يعقوب القُمِّي (^٣)، عن جعفر -وهو ابن أبي المغيرة- (^٤)، عن سعيد بن جبير (^٥)، عن ابن عباس قال: \"أظلتنا سحابة، ونحن نطمع فيها، فخرج النبي ﷺ فقال: أخبرني الملك الذي يسوق بها أنه يسوق بها إلى وادٍ باليمن يقال لها: ضرع السماء، فقدم علينا قوم فأخبرونا أنهم مطروا في ذلك اليوم\" (^٦).\n_________\n(^١) أبو الحسين الثقفي الأصبهاني.\n(^٢) ابن واقد الأصبهاني المؤذن.\n(^٣) يعقوب بن عبد الله الأشعري، أبو الحسن، القمِّي، بضم القاف وتشديد الميم.\nقال النسائي: \"ليس به بأس\"، ووثقه الطبراني، وذكره ابن حبان في الثقات، وقال الذهبي: \"صدوق\"، وقال الحافظ في التقريب: \"صدوق يهم\".\nانظر: الثقات (٧/ ٦٤)، تهذيب الكمال (٣٢/ ٣٤٥) الكاشف (٢/ ٣٩٤) التقريب (٧٨٢٢).\n(^٤) الخزاعي القُمي -بضم القاف- قيل: اسم أبي المغيرة دينار.\nوثقه ابن حبان، وقال ابن مندة: ليس بالقوي في سعيد بن جبير. وقال الحافظ: \"صدوق يهم\" انظر: الثقات لابن حبان (٦/ ١٣٤)، الثقات لابن شاهين ص ٨٧، تهذيب التهذيب (٢/ ١٠٨) التقريب (٩٦٠).\n(^٥) الأسدي، مولاهم الكوفي. انظر: تهذيب الكمال (١٠/ ٣٥٨).\n(^٦) أورده الهيثمي في كشف الأستار (٣/ ١٤٢)، وقال في مجمع الزوائد (٨/ ٢٨٩): \"رواه البزار، ورجاله ثقات\"، ولكن، فيه جعفر بن أبي المغيرة، تقدم عن ابن منده: \"ليس بالقوي في سعيد بن جبير\"، والحديث من روايته عن سعيد، ولم أر من تابعه، فإسناد =\n⦗٧٥⦘ = المصنف فيه ضعف، والله أعلم.","vol":"7","page":74},{"text":"٢٥٧٢ - ز- حدثني أبو داود السجستاني، حدثنا هارون بن سعيد الأيلي (^١)، حدثنا خالد بن نزار (^٢)، حدثني القاسم بن مبرور (^٣)، عن يونس بن يزيد، عن هشام بن عروة (^٤)، عن أبيه، عن عائشة، قالت: \"شكا الناس إلى رسول الله ﷺ قُحُوط المطر، فأمر بمنبر، فوضع له في المصلى، ووعد الناس يوما يخرجون فيه. قالت عائشة: فخرج رسول الله ﷺ حين بدا حاجب الشمس، فقعد على المنبر، فكبر وحمد الله ثم قال: \"إنكم شكوتم جَدْب [¬*] واستئخار المطر عن إبَّان زمانه عنكم، وقد أمركم الله أن تدعوه، ووعدكم أن يستجيب لكم\". وقال: \" ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢) الرَّحْمَنِ الرَّحِيمِ (٣) (^٥) مَالِكِ يَوْمِ\n⦗٧٦⦘ الدِّينِ (٤)﴾ لا إله إلا الله يفعل ما يريد، اللهم أنت الله (^٦) لا إله إلا أنت الغني ونحن الفقراء، أنزل علينا الغيث واجعل ما أنزلت لنا قوة وبلاغا إلى حين\"، ثم رفع يديه، فلم يزل في الرفع حتى (^٧) بدا (^٨) بياض إبطيه، ثم حول إلى الناس ظهره، وقلب -أو حوَّل- رداءه، وهو رافع يديه، ثم أقبل على الناس ونزل، فصلى ركعتين، فأنشأ الله سحابًا، فرعدت وأَبْرَقَت، ثم أمطرت، بإذن الله، فلم يأت مسجده حتى سالت السيول، فلما رأى سرعتهم إلى الكِنِّ (^٩) ضحك حتى بدت نواجذه (^١٠) قال: \"أشهد أنّ (^١١) الله على كل شيء قدير، وأني عبد الله ورسوله (^١٢) \" (^١٣).\n_________\n(^١) الأيلي انظر: تهذيب الكمال (٣٠/ ٩٩).\n(^٢) ابن المغيرة الغساني -مولاهم- أبو يزيد الأيلي. وثّقه محمد بن وضاح، والدارقطني، والذهبي، وذكره ابن حبان في الثقات وقال: \"يغرب ويخطئ\"، وقال الحافظ: \"صدوق يخطئ\".\nانظر: الثقات (٨/ ٢٢٣)، الكاشف (١/ ٣٦٩)، تهذيب التهذيب (٣/ ١٢٣)، اللسان (٣/ ٢٠٦)، تقريب (١٦٨٢).\n(^٣) الأيلي، أثنى عليه مالك، وذكره ابن حبان في الثقات، وقال الحافظ: \"صدوق فقيه\"، توفي سنة ثمان أو تسع وخمسين ومائة.\nانظر: الثقات لابن حبان (٩/ ١٧)، تهذيب الكمال (٢٣/ ٤٢٦)، تقريب (٥٤٨٨).\n(^٤) ابن الزبير بن العوام الأسدي المدني.\n(^٥) قوله تعالى: ﴿الرَّحْمَنِ الرَّحِيمِ (٣)﴾ ساقط من (م).\n(^٦) جملة \"أنت الله\" ساقطة من (م).\n(^٧) كلمة: \"حتى\" ساقطة من (م).\n(^٨) في نسخة (م): \"بان\".\n(^٩) الكن: ما يرد الحر والبرد من الأبنية، والمساكن. النهاية (٤/ ٢٠٦).\n(^١٠) النواجذ من الأسنان: الضواحك، وهي التي تبدو عند الضحك، والأكثر الأشهر أنها أقصى الأسنان، والمراد الأول، لأنه ما كان يبلغ به الضحك حتى تبدوَ أواخر أضراسه. وإن أريد بها الأواخر فالوجه فيه أن يراد مبالغة مثله في ضحكه، من غير أن يراد ظهورُ نواجذه في الضحك، وهو أقيس القولين لاشتهار النواجذ بأواخر الأسنان. النهاية (٥/ ٢٠).\n(^١١) أن: ساقطة من (م).\n(^١٢) (م ٢/ ٦٩/ ب).\n(^١٣) أخرجه أبو داود (السنن ١/ ٦٩٢) كتاب الصلاة -باب رفع اليدين في الاستسقاء- ح ١١٧٣، والطحاوي (شرح معاني الآثار ١/ ٣٢٥)، وابن حبان في صحيحه =\n⦗٧٧⦘ = (الإحسان بترتيب صحيح ابن حبان ٧/ ١٠٩)، والحاكم (المستدرك ١/ ٣٢٨).\nكلهم من طرق عن خالد بن نزار به، وتقدم الكلام في خالد، وذكر من وثقه، والحديث قال عنه أبو داود: \"هذا حديث غريب إسناده جيد\"، وصححه ابن السكن وابن الملقن (البدر المنير مخطوط: ٤/ ٢١٧ / أ)، وحسنه الشيخ الألباني في صحيح أبي داود (١/ ٢١٧)، والإرواء (٣/ ١٣٥).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوعة والنسخ الخطية (كوبريللو ودار الكتب المصرية)، والحديث يرويه المصنف عن أبي داود السجستاني صاحب السنن، والحديث في سننه (١١٧٣) بإسناده ومتنه، إلا أن فيه: إنكم شكوتم جدب دياركم …، وهو كذلك في وقفت عليه من نسخ سنن أبي داود، لاسيما نسختي المنذري وابن حجر.","vol":"7","page":75},{"text":"٢٥٧٣ - ز- حدثنا أبو يوسف الفارسي (^١)، حدثنا محمد بن عبد الله الأنصاري (^٢)، حدثني أبي (^٣)، عن ثمامة (^٤)، عن أنس بن مالك قال: \"كان عمر ﵁ إذا قُحِطُوا خرج فاستسقى، وأخرج معه العباس ﵁، فقال: اللهم إنا كنا إذا قُحِطْنا نتوسل إليك بنبينا ﷺ، وإنا نتوسل إليك بعم نبينا ﷺ فاسقنا، قال: فيُسْقَون\" (^٥).\n_________\n(^١) يعقوب بن سفيان، الفَسَوي.\n(^٢) محمد بن عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري.\n(^٣) عبد الله بن المثنى، أبو المثنى البصري، قال فيه ابن معين وأبو زرعة: \"صالح\"، وسئل أبو حاتم عنه، فقال: \"صالح\"، ثم نظر، فقال: \"شيخ\"، وقال ابن معين: \"ليس بشيء\"، وضعفه العقيلي عن ثمامة وغيره، وقال: \"لا يتابع على كثير من حديثه\"، ووثقه العجلي وابن حبان، والترمذي. وقال الحافظ في التقريب: \"صدوق كثير الخطأ\"، وقال في الهدي: \"لم أر البخاري احتج به إلا في روايته عن عمه ثمامة\". انظر: سنن الترمذي (٥/ ٤٥ ح ٢٦٧٨)، (الجرح والتعديل / ١٧٧)، الضعفاء للعقيلي (٢/ ٣٠٤)، الميزان (٣/ ٢١٣)، تهذيب التهذيب (٥/ ٣٨٨)، التقريب (٣٥٧١)، الهدي (ص ٤٣٦).\n(^٤) ابن عبد الله بن أنس بن مالك الأنصاري البصري.\n(^٥) أخرجه البخاري (الصحيح مع الفتح ٢/ ٥٧٤) كتاب الاستسقاء، باب سؤال الناس =\n⦗٧٨⦘ = الإمام الاستسقاء إذا قحطوا، ح ١٠١٠، وابن خزيمة (الصحيح ٢/ ٣٣٧)، وابن حبان في صحيحه (٧/ ١١٠)، والطبراني في معجمه الكبير (١/ ٧٢ - ح ٨٤)، والبغوي في شرح السنة (٢/ ٦٥٤).\nكلهم من طرق عن محمد بن عبد الله الأنصاري عن أبيه، به.\nوالتوسل المذكور في الحديث هو توسل بدعاء العباس ﵁، لا بذاته.\nانظر: اقتضاء الصراط المستقيم لمخالفة أصحاب الجحيم (٢/ ٣٠٧).","vol":"7","page":77},{"text":"٢٥٧٤ - ز- حدثنا محمد بن عوف الحمصي (^١)، قال: وجدت في كتاب عمرو بن الحارث (^٢)، عن عبد الله بن سالم (^٣)، عن الزّبَيْدي (^٤)، عن الزهريّ، قال: أخبرني عباد بن تميم (^٥)، عن عمِّه، \"أن رسول الله ﷺ خرج يومًا فاستسقى، فحوَّل إزاره، فجعل عطافه الأيمن على عاتقه الأيسر، وجعل عطافه الأيسر على عاتقه الأيمن، ثم دعا الله\" (^٦).\n_________\n(^١) ابن سفيان، أبو جعفر الطائيّ.\n(^٢) ابن الضحاك الزُّبيدي -بالدال المهملة- الحمصي، ذكره ابن حبان في الثقات، وقال: \"مستقيم الحديث\". وقال الذهبي في الميزان: \"تفرد بالرواية عنه إسحاق بن إبراهيم بن زبريق، ومولاة له اسمها: علوة، فهو غير معروف العدالة، وابن زبريق ضعيف\" وقال في الكاشف: \"وثق\"، وقال الحافظ ابن حجر: \"مقبول\".\nانظر: الثقات (٨/ ٤٨٠) الكاشف (٧٣١٢)، الميزان (٤/ ١٧١) التقريب (٥٠٠١).\n(^٣) الأشعري، أبو يوسف الحمصي.\n(^٤) محمد بن الوليد بن عامر الزُّبَيْدي -بالزاي والموحدة والدال المهملة، مصغرا- الحمصي.\n(^٥) تقدم هو وعمه في ح (٢٥٢٥).\n(^٦) أخرجه أبو داود (السنن ١/ ٦٨٨) كتاب الصلاة، باب جماع أبواب صلاة الاستسقاء =\n⦗٧٩⦘ = وتفريعها، ح ١١٦٣) بهذا الإسناد، من طريق ابن عوف به.\nوإسناد المصنف فيه علتان:\nالأولى: الانقطاع بين ابن عوف وعمرو بن الحارث؛ إذ رواية ابن عوف عنه وجادة، وهي من طرق التحمل غير المعتبرة، والتحمل بها منقطع.\nانطر: فتح المغيث (٣/ ٣٢)، تدريب الراوي (٢/ ٥٥).\nالثانية: الكلام في عمرو بن الحارث، وتقدم كلام الذهبي والحافظ فيه.\nفإسناد المصنِّف ضعيفٌ، وأصل الحديث أخرجه البخاري في (الصحيح مع الفتح ٢/ ٥٩٨) كتاب الاستسقاء، باب الاستسقاء في المصلى، (ح ١٠٢٧)، وابن خزيمة (الصحيح ٢/ ٣٣٤) كتاب الصلاة -باب صفة تحويل الرداء في الاستسقاء إذا كان الرداء ثقيلا- ح ١٤١٤، والحميدي في المسند (١/ ٢٠١).\nكلهم من طريق أبي بكر بن محمد بن عمرو بن حزم عن عباد به، وفيه: (جعل اليمين على الشمال). وقد تقدم أيضًا حديث عبّاد عن عمّه برقم (٢٥٢٥) بلفظ: \"خرج النبي ﷺ، فاستسقى فاستقبل القبلة، وقلب الإزار، وصلّى ركعتين\".","vol":"7","page":78},{"text":"٢٥٧٥ - ز- حدثنا عَمَّار بن رجاء (^١)، حدثنا وهب بن جرير (^٢)، حدثنا أبي، عن النعمان بن راشد (^٣)، عن الزهريّ، عن حُمَيدِ بن\n⦗٨٠⦘ عبد الرحمن (^٤)، عن أبي هريرة، قال: \"خرج رسول الله ﷺ يوما يستسقي (^٥)، فصلى بنا ركعتين بلا أذان ولا إقامة، ثم خطبنا ودعا الله وحوَّل وجهه نحو القبلة، رافعا يديه، ثم قلب رداءه فجعل الأيمن على الأيسر، والأيسر على الأيمن\" (^٦).\n_________\n(^١) الإستراباذي.\n(^٢) ابن حازم بن زيد بن عبد الله الأزدي.\n(^٣) الجزري، أبو إسحاق الرَّقي، مولى بني أمية.\nضغفه يحيى القطان والإمام أحمد وابن معين -في رواية-، وغيرهم. وقال البخاري: \"في حديثه وهم كثير، وهو صدوق في الأصل\"، وكذلك قال أبو حاتم، وقال ابن عدي: \"النعمان بن راشد احتمله الناس … ولا بأس به\"، وذكره ابن حبان في الثقات، وقال الذهبي: \"حسن الحديث ضعّفه ابن معين لمناكيره\"، وقال ابن حجر: =\n⦗٨٠⦘ = \"صدوق سيء الحفظ\"، واستشهد به البخاري، وروى له مسلم والأربعة.\nانظر: سؤالات ابن الجنيد ص ٢٩٨، التاريخ الكبير (٨/ ٨٠)، الجرح والتعديل (٨/ ٤٤٨)، الثقات (٧/ ٥٣٢)، الكامل (٧/ ٢٤٨٠)، تهذيب الكمال (٢٩/ ٤٤٥)، ذكر من تكلم فيه (ل ٣٦)، التقريب (٧١٥٤).\n(^٤) ابن عوف الزهريّ المدني.\n(^٥) في (م): \"فاستسقى\".\n(^٦) أخرجه ابن ماجه (السنن ١/ ٤٠٣) كتاب الصلاة -باب ما جاء في صلاة الاستسقاء، وابن خزيمة (الصحيح ٢/ ٣٣٣، ٣٣٨) كتاب الصلاة -باب ترك الأذان والإقامة لصلاة الاستسقاء ..، وباب إعادة الخطبة ثانية بعد صلاة الاستسقاء، والإمام أحمد (المسند ٢/ ٣٢٦)، والبيهقي (السنن الكبرى ٣/ ٣٤٧) كتاب صلاة الاستسقاء -باب: الدليل على أن السنة في صلاة الاستسقاء، والسنة في صلاة العيدين … كلهم من طرق عن وهب بن جرير عن أبيه عن النعمان بن راشد به.\nوقال البوصيري في مصباح الزجاجة (١/ ٤١٦): \"هذا إسناد صحيح رجاله ثقات .. \"، لكن النعمان متكلم فيه، وسبق بيان حاله، وقد قال البيهقي في سننه: \"تفرد به النعمان بن راشد\"، وقال ابن خزيمة عقب هذا الحديث (٢/ ٣٣٨): \"في القلب شيء من النعمان بن راشد، فإنه في حديثه عن الزهريّ تخليط كثير\"، لكن يشهد له ما في الصحيح من حديث عباد بن تميم المتقدم قبل هذا، وقد حسَّن الذهبي أحاديث النعمان كما سبق، والله تعالى أعلم.","vol":"7","page":79},{"text":"٢٥٧٦ - ز- حدثنا عمر بن شَبَّة أبو زيد النميري، حدثنا إسحاق بن إدريس (^١) حدثنا سويد أبو حاتم (^٢)، عن قتادة (^٣)، عن الحسن (^٤)، عن سمرة، \"أن رسول الله ﷺ كان إذا استسقى قال: اللهم أَنْزِل على أرضنا زينَتَها وسَكَنَها\" (^٥).\n_________\n(^١) الأسواري، أبو يعقوب البصري. قال ابن معين: \"كذاب يضع الحديث\"، وقال البخاري: \"تركه الناس\"، وقال أبو حاتم: \"ضعيف الحديث\"، وقال أبو زرعة: \"واه، ضعيف الحديث، يروي عن سويد وأبي معاوية أحاديث منكرة\"، وقال ابن حبان: \"كان يسرق الحديث\"، وقال ابن عدي: \"له أحاديث، وهو إلى الضعف أقرب\"، وقال الذهبي: \"كذاب\". انظر: تاريخ ابن معين (٢/ ٢٤)، التاريخ الكبير (٢/ ٢٤)، الجرح والتعديل (٢/ ٢١٣)، المجروحين (١/ ١٣٥)، الكامل (١/ ٣٢٨)، الديوان (٢٧).\n(^٢) سويد بن إبراهيم الجَحْدَريُّ، الحنَّاط البصري.\nقال يحيى بن معين في رواية: \"صالح\"، ومرة قال: \"ضعيف\"، وقال أبو زرعة: \"ليس بالقوي، حديثه حديث أهل الصدق\"، وضعفه النسائي، وقال ابن عدي بعدما ساق له عدة أحاديث: \"ولسويد غير ما ذكرت من الحديث عن قتادة، وعن غيره، بعضها مستقيمة، وبعضها لا يتابعه أحد عليها، وإنما غلط على قتادة، ويأتي بأحاديث عنه لا يأتي بها أحدٌ عنه غيرُه، وهو إلى الضعف أقرب\"، وذكره ابن شاهين في ثقاته، وقال الحافظ: \"صدوق سيء الحفظ له أغلاط، وقد أفحش ابن حبان فيه القول\".\nانظر: الجرح والتعديل (٤/ ٢٣٧) الضعفاء والمتروكين (ص ٥١)، الكامل (٣/ ١٢٥٩)، ثقات ابن شاهين (ص ١٦١)، التقريب (٢٦٨٧).\n(^٣) ابن دعامة السدوسي.\n(^٤) ابن أبي الحسن البصري الأنصاري مولاهم.\n(^٥) أخرجه البزار (مختصر زوائد مسند البزار ١/ ٣٠٩) كتاب الصلاة -باب: الاستسقاء =\n⦗٨٢⦘ = - ح ٤٧٥، وابن عدي في (الكامل ٣/ ١٢٥٩) كلاهما من طريق إسحاق بن إدريس به، وأشار البزار وتبعه ابن عدي إلى تفرد سويد عن قتادة به، وسويد والراوي عنه متكلم فيهما -كما سبق- وطريق إسحاق بن إدريس غير صالحة للاعتبار لضعفها.\nوقد روي عن الحسن من غير طريق سويد، وذلك فيما أخرجه الطبراني في المعجم الكبير (٧/ ٢١٧ - ح ٦٩٠٤) من طريق حجاج بن أرطاة، عن قتادة به.\nوحجاج: صدوق كثير الخطأ والتدليس (التقريب ١١١٩)، وجعله الحافظ من الطبقة الرابعة، كما في تعريف أهل التقديس (١٦٤)، وشيخه مدلس أيضا من الطبقة الثالثة كما في التعريف أيضا (١٤٦) وقد عنعنا.\nورواه أيضًا سعيد بن بشير عن مطر الوراق عن الحسن، فيما أخرجه البزار (مختصر زوائد مسند البزار ١/ ٣٠٩)، والطبراني (٧/ ٢٢٣ - ح ٦٩٢٨)، ومن طريقه أبو نعيم في الحلية (٣/ ٧٧).\nوقال البزار عقبه: \"حديث قتادة لا نعلم حدّث به إلا سويد، وحديث مطر لا نعلم حدث به إلا سعيد بن بشير\"، وبنحوه قال أبو نعيم في حديث مطر، وزاد: \"لم يرو هذه اللفظة عن النبي ﷺ إلا سمرة\" أهـ.\nوسعيد وشيخه متكلم فيهما، فسعيد: ضعيف، وشيخه مطر الوراق: صدوق كثير الخطأ، كما قال الحافظ في التقريب (٢٢٧٦، ٦٦٩٩).\nورواه أيضًا معتمر بن سليمان عن إسماعيل المكي عن الحسن به.\nوإسماعيل قال فيه الإمام أحمد: \"يسند عن الحسن عن سمرة أحاديث مناكير\" (تهذيب الكمال: ٣/ ٢٠١)، وضعفه الحافظ في التقريب (٤٨٤)، ومع هذا فالحسن مختلف في سماعه من سمرة، وهو مدلس أيضًا وقد عنعن.\nوروي بسند واه عن سمرة من غير طريق الحسن، وهو ما أخرجه البزار (مختصر زوائد البزّار ١/ ٣١٠) من طريق خالد بن يوسف، ثنا أبي، ثنا جعفر بن سعد بن حمرة، ثنا =\n⦗٨٣⦘ = خبيب بن سليمان، عن أبيه، عن سمرة بن جندب ﵁.\nوهذا الطريق واهٍ؛ فإن يوسف بن خالد هو السَمتيّ كذّبه أصحاب الحديث، كما في بيان الوهم والإيهام (٣/ ١٩٥)، وتهذيب الكمال (٣٢/ ٤٢١)، والتقريب (٧٨٦٢).\nوجعفر وشيخه وشيخ شيخه لا يعرف حالهم، فيما قاله ابن القطان كذلك في بيان الوهم والإيهام (٥/ ١٣٨).\nوعليه فإسناد المصنف ضعيف، كما قاله الحافظ في التلخيص: (٢/ ١٠٦)، والحديث قال عنه الهيثمي في المجمع (٢/ ٢١٥) بعد عزوه للطبراني والبزار: \"وإسناده حسن أو صحيح\"، ويشكل على قوله ﵀ ما تقدم من ضعف طرق الحديث، والله تعالى أعلم.","vol":"7","page":81},{"text":"٢٥٧٧ - ز- حدثنا بكر بن سهل (^١)، حدثنا عبد الله بن يوسف (^٢)، حدثنا إسماعيل بن ربيعة بن هشام بن إسحاق -من بني عامر بن لؤي- المديني (^٣)، أنه سمع جده\n⦗٨٤⦘ هشام بن إسحاق (^٤)، يحدت عن أبيه إسحاق بن عبد الله (^٥)، \"أن الوليد بن عتبة (^٦) أمير المدينة أرسله إلى ابن عباس (^٧) قال: يا ابن أخي! سله كيف صنع رسول الله ﷺ في الاستسقاء يوم استسقى بالناس؟ قال إسحاق: فدخلت على ابن عباس، فقلت: يا أبا العباس! كيف صنع رسول الله ﷺ في الاستسقاء يوم استسقى بالناس؟ قال: نعم، خرج رسول الله ﷺ مُتَخَشِّعًا مُتَبَذِّلًا يصنع فيه كما يصنع في الفطر والأضحى\" (^٨).\n_________\n(^١) الدمياطي، أبو محمد، مولى بني هاشم، ت (٢٨٩ هـ).\nضعفه النسائي، وقال مسلمة بن القاسم: \"تكلم الناس فيه، وضعفوه من أجل الحديث الذي حدث به عن سعيد بن كثير\"، وقال الذهبي: \"حمل عنه الناس، وهو مقارب الحال\" وقال أيضا: \"الإمام، المحدث\".\nانظر: الميزان (١/ ٣٤٦)، السير (١٣/ ٤٢)، لسان الميزان (٢/ ٥٢).\n(^٢) التِّنّشيسي، بمثناة ونون ثقيلة بعدها تحتانية ثم مهملة، الكلاعي.\n(^٣) له ترجمة في الإكمال، وتعجيل المنفعة، وقد قال الحافظ ابن حجر: \"وطريق إسماعيل بن ربيعة وقعت لنا بعلو في الطبراني وأخرجها ابن خزيمة في صحيحه، ومقتضى ذلك أن يكون عنده مقبولا، فكأنه أخرج له في المتابعات كذا صنع الحاكم … \". انظر: الإكمال في ذكر من له رواية في مسند الإمام أحمد (ص ٢٩ رقم =\n⦗٨٤⦘ = ٣٩)، وتعجيل المنفعة (٣٦ رقم ٥٠).\n(^٤) قال فيه أبو حاتم: \"شيخ\"، وذكره ابن حبان في الثقات، وقال الذهبي: \"صدوق\"، وقال الحافظ: \"مقبول\". انظر: الجرح والتعديل (٩/ ٥٢)، الثقات (٧/ ٥٦٨)، الكاشف (٢/ ٣٣٥)، تقريب (٧٢٨٤).\n(^٥) ابن الحارث بن كنانة القرشيّ العامري.\n(^٦) ابن أبي سفيان بن حرب القرشي.\n(^٧) (م ٢/ ٦٩ /أ).\n(^٨) أخرجه أبو داود (السنن ١/ ٦٨٨) كتاب الصلاة -باب جماع صلاة الاستسقاء وتفريعها- ح ١١٦٥، والترمذي (السنن ٢/ ٤٤٥) كتاب الصلاة -باب ما جاء في صلاة الاستسقاء- ح ٥٥٨، والنسائي (السنن: ٣/ ١٥٦، ١٥٧، ١٦٣) كتاب الاستسقاء -باب الحال التي يستحب للإمام أن يكون عليها إذا خرج- ح ١٥٠٦، ١٥٠٨، ١٥٢١، وابن ماجه (السنن ١/ ٤٠٣) كتاب إقامة الصلاة والسنة فيها- باب ما جاء في صلاة الاستسقاء- ح ١٢٦٦، وابن خزيمة (الصحيح ٢/ ٣٣١) =\n⦗٨٥⦘ = كتاب الصلاة -باب التواضع والتبذل والتخشع والضرع عند الخروج إلى الاستسقاء- ح ٦٤٩، وابن حبان (الإحسان ٧/ ١١٢) كتاب الصلاة- ذكر البيان بأن صلاة الاستسقاء يجب أن تكون مثل صلاة العيد سواء- ح ٢٨٦٢، وأحمد (المسند ١/ ٢٦٩، ٢٣٠، ٣٥٥)، والطحاوي (شرح معاني الآثار ١/ ٣٢٤) كتاب الصلاة- باب الاستسقاء كيف هو، وهل فيه صلاة أم لا؟، والطبراني (المعجم الكبير ١٠/ ٣٣١)، والدارقطني (السنن ٢/ ٨٦)، والحاكم (المستدرك ١/ ٣٢٦)، والبيهقي (السنن الكبرى ٣/ ٣٤٤) كتاب صلاة الاستسقاء -باب الإمام يخرج متبذلا متواضعا متضرعا.\nيزيد بعضهم على بعض، وزادوا: \"ولم يخطب خطبتكم هذه\"، ولبعضهم: \"فرقى المنبر، ولم يخطب خطبتكم هذه\".\nكلهم من طرق عن هشام بن إسحاق به، وتقدم الكلام في هشام، والراوي عنه إسماعيل؛ وإن لم يصرَّح بتوثيقه فقد تابعه الثوري، وحاتم بن إسماعيل عند الإمام أحمد وأبي دواد وغيرهما.\nورواية إسحاق بن عبد الله عن ابن عباس عدها أبو حاتم مرسلة (الجرح والتعديل ١/ ٢٢٦) وتبعه المنذري في مختصر سنن أبي داود (٢/ ٣٦)، وكذا المزي في تهذيب الكمال (٢/ ٤٤١) ورد هذا ابن الملقن واستغربه في البدر المنير (مخطوط: ٤/ ٢١٥/ب- ٢١٦/ أ) بصريح مشافهة إسحاق لابن عباس ﵄.\nوالحديث قال عنه الترمذي: \"حسن صحيح\"، وقال الحاكم: \"وهذا حديث رواته مصريون ومدنيون، ولا أعلم أحدا منهم منسوبا إلى نوع من الجرح ولم يخرجاه .. \" ووافقه الذهبي، وصححه ابن الملقن أيضا.","vol":"7","page":83},{"text":"٢٥٧٨ - ز- حدثنا حنبل بن إسحاق بن حنبل (^١)، حدثنا عبد الله بن رجاء (^٢)، أخبرنا عمران القطان (^٣)، عن الحسن (^٤)، عن أنس، قال: \"أصاب أهل المدينة قحط ومجاعة شديدة، فقام رسول الله ﷺ يخطب يوم الجمعة، فقام ناس فقالوا: يا رسول الله، هلكت الأموال وخشينا الهلاك على أنفسنا، وغلا السعر وقَحُط المطر، ادع الله أن يسقينا! قال أنس: فما أرى في السماء من بيضاء، قال: فمدّ يده فدعا. قال: فوالله ما ضمَّ إليه حتى رأيت السحاب يَنْشَأُ (^٥) من هاهنا وها هنا وصارت ركامًا، قال: ثم سالت سبعة أيام، حتى والله إن الرجل\n⦗٨٧⦘ الشاب ليهمه أن يرجع إلى أهله من شدة المطر، فلما كانت الجمعة الأخرى، وخطب النبي ﷺ فقام ناس من المسجد فقالوا: يا رسول الله تهدمت البيوت، وانقطعت الطرق، فادع الله أن يحبسها، قال: فرأيت رسول الله ﷺ تبسم، قال: فرفع يده فقال: حوالينا ولا علينا\".\nقال أنس: \"وما أرى منها من خضراء، فوالله ما قبض يده حتى رأيت السحاب يتقطع من هاهنا وها هنا عن المدينة، فأصبحت وإن ما حولها بحورًا\" (^٦).\n_________\n(^١) ابن هلاب الشيباني.\n(^٢) المكي.\n(^٣) عمران بن دَاوَر، بفتح الواو بعدها راء، أبو العَوَّام العَمِّي، البصري، ضعفه ابن معين، وأبو داود، والنسائي، وذكره العقيلي في الضعفاء، وقال الإمام أحمد: \"أرجو أن يكون صالح الحديث\"، وقال البخاري: \"صدوق يهم\"، وقال ابن عدي: \"هو ممن يكتب حديثه\"، ووثقه العجلي، وابن حبان، وقال الحافظ: \"صدوق يهم، ورمي برأي الخوارج\".\nانظر: سؤلات ابن محرز الترجمة ١٥٦، العلل لأحمد (٣/ ٢٥)، سؤالات الآجري لأبي دواد (٣٢٥)، الضعفاء والمتروكين للنسائي (٥٢)، الضعفاء الكبير (٣/ ٣٠٠)، الكامل (٥/ ١٧٤٣)، تهذيب الكمال (٢٢/ ٣٢٨)، تهذيب التهذيب (٨/ ١٣٠)، التقريب (٤٢٩).\n(^٤) ابن أبي الحسن البصري.\n(^٥) ينشأ السحاب نَشَأً ونشوءًا: ارتفع وبدا، وذلك في أول ما يبدأ. اللسان (١/ ١٧١).\n(^٦) هذا الحديث في صحيح مسلم، وتقدم برقم (٢٥٤٨)، وليس في طرق مسلم سياقه عن الحسن البصري عن أنس ﵁، والمصنِّف يلتقي مع مسلم في أنس ﵁ أي فيمن هو فوق شيخ صاحب الأصل، وهذا مما نبه عليه الحافظ ابن حجر، وتقدم في دراسة الكتاب الكلام على مراد المصنف بنفي إخراج الإمام مسلم له.","vol":"7","page":86},{"text":"٢٥٧٩ - ز- حدثنا عثمان بن خُرّزاذ (^١)، حدثني الوليد بن عتبة (^٢)، حدثنا بقية بن الوليد (^٣)، قال: حدثني محمد بن راشد (^٤)، قال: حدثني حميد\n⦗٨٨⦘ الطويل (^٥) عن أنس بن مالك، \"أن رسول الله ﷺ (^٦) ردع يديه يوم جمعة في الاستسقاء\" (^٧).\n_________\n(^١) عثمان بن عبد الله بن محمد بن خُرَّزاذ الأنطاكي.\n(^٢) الأشجعي، أبو العباس الدمشقي.\n(^٣) الكَلاعي.\n(^٤) المكحولي، الخُزاعي، الدمشقي، نزيل البصرة. وثقه الإمام أحمد وجماعة، وقال دحيم: \"يذكر بالقدر\"، وعن أبي مسهر قال: \"كان يرى رأي الخوارج، وكان ورعا\"، وقال الحافظ: \"صدوق يهم، ورمي بالقدر\". انظر: الجرح والتعديل (٧/ ٢٥٣)، تهذيب الكمال (٢٥/ ١٨٦)، الكاشف (٢/ ١٧)، تقريب (٥٨٧٥).\n(^٥) حميد بن أبي حميد الطويل، أبو عبيدة البصري. ثقة مدلس من الطبقة الثالثة. انظر: تهذيب الكمال (٧/ ٣٥٥)، التقريب (١٥٤)، تعريف أهل التقديس ص ١٣٣.\n(^٦) (م ٢/ ٧٠/ ب).\n(^٧) هذا الحديث تقدم مطولا بالأرقام (٢٥٤٤، ٢٥٤٦، ٢٥٥٠، ٢٥٥٣) مما استخرجه المصنف على مسلم من طريق ثابت البناني عن أنس ﵁، وليس في طرق مسلم سياقه عن حميد عن أنس ﵁. وهذا الحديث كسابقه في اعتباره من الزوائد.\nوطريق حميد هذه أخرجها: النسائي (٣/ ١٦٥) كتاب الاستسقاء -باب مسألة الإمام رفع المطر إذا خاف ضرره، والإمام أحمد في المسند (٣/ ١٠٤، ١٨٧)، والبغوي في شرط السنة (٢/ ٦٥٧) كتاب الصلاة -باب الاستسقاء في خطبة الجمعة. كلهم من طرق عنه به.\nوحميد مدلس كما سبق، ولم يصرح بسماعه من أنس ﵁، وقد قال حماد بن سلمة: \"عامة ما يروي حميد عن أنس سمعه من ثابت\" تهذيب الكمال (٧/ ٣٦٠). فلعل صاحب الصحيح عزف عن هذه الطريق لهذا، والله تعالى أعلم.","vol":"7","page":87},{"text":"٢٥٨٠ - ز- حدثنا الحسن بن عفان (^١)، حدثنا محمد بن عبيد (^٢)، حدثنا مسعر (^٣)، عن يزيد الفقير (^٤)، عن جابر بن عبد الله قال: \"أتت\n⦗٨٩⦘ النبيَّ ﷺ هوازن، فقال النبي ﷺ: قولوا: اللهم اسقنا غيثا مغيثا مَريَّا مَريعا (^٥) عاجلا غير آجل نافعا غير ضارّ. فأطبقت عليهم\" (^٦).\n_________\n(^١) الحسن بن علي بن عفان العامري، أبو محمد الكوفي.\n(^٢) ابن أبي أمية الطنافسي الكوفي، الأحدب.\n(^٣) ابن كِدام -بكسر أوله وتخفيف ثانيه- ابن ظهير الهلالي، أبو سلمة الكوفي.\n(^٤) ابن صهيب الكوفي.\n(^٥) تقدم تفسير ألفاظ هذا الحديث في حديث (٢٥٦٩).\n(^٦) أخرجه أبو داود (السنن ١/ ٦٩١) كتاب الصلاة -باب رفع اليدين في الاستسقاء- ح ١١٦٩، وابن خزيمة (الصحيح ٢/ ٣٣٥)، وعبد بن حميد (المنتخب: ٣٣٨)، والطبراني (الدعاء ٦٠٢)، والحاكم (المستدرك ١/ ٣٢٧) -وقال: \"صحيح على شرح الشيخين ولم يخرجاه\" ووافقه الذهبي- وأخرجه البيهقي في (السنن الكبرى ٣/ ٣٥٥) كلهم من طرق عن محمد بن عبيد به موصولًا.\nورواه الإمام أحمد في العلل ومعرفة الرجال (٣/ ٣٤٧) عن يعلى بن عبيد، عن مسعر، عن يزيد مرسلًا. وقال الإمام أحمد بعد سماعه حديث محمد بن عبيد: \"أعطانا محمد بن عبيد كتابه عن مسعر فنسخناه، ولم يكن هذا الحديث فيه: ليس هذا بشيء\"، كأنه أنكره من حديث محمد بن عبيد، وكذلك رجح إرساله الدارقطني، كما في التلخيص الحبير (٢/ ١٠٦)، وبنو عبيد ثقات كلهم، كما في تهذيب الكمال (٢٦/ ٥٨)، ويعلى أوثق من محمد وأصح حديثا، قال الإمام أحمد: \"يعلى أصح حديثا من محمد بن عبيد وأحفظ\". (تهذيب الكمال ٣٢/ ٣٩١)، وقال ابن معين: \"أثبتهم يعلى\". (تهذيب الكمال ٢٦/ ٦٥)، وقال فيه أبو حاتم: \"صدوق، هو أثبت أولاد أبيه في الحديث\". (الجرح والتعديل ٩/ ٣٠٥). وهذا ما يرجح رواية يعلى على أخيه محمد، وعليه فحديث جابر مرسل، صحيح الإسناد، والله تعالى أعلم.","vol":"7","page":88},{"text":"٢٥٨١ - ز- حدثني أبو حفص عمرو بن عثمان بن العباس بن الوليد الهجيمي (^١) بقَيْسَارِيَّة، حدثنا عبد الله بن راشد، قال: حدثني\n⦗٩٠⦘ موسى بن عيسى المدني، عن المسَيَّب بن شريك (^٢)، عن جعفر بن عمرو بن حريث (^٣)، عن أبيه، (^٤) عن جده (^٥) قال: \"خرجنا مع رسول الله ﷺ نستسقي، فصلى بنا ركعتين ثم قلب رداءه، ورفع يديه، فقال: \"اللهم ضاحت (^٦) جبالنا، واغبرت أرضنا، وهامت دوابنا، معطي الخيرات من أماكنها، ومنزل الرحمة من معادنها، ومجري البركات على أهلها بالغيث المغيث، أنت المسْتَغْفَر الغَفَّار، فنستغفرك للجامّات (^٧) من ذنوبنا ونتوب إليك من عوام خطايانا، اللهم فأرسل السماء علينا مدرارًا، وأصل (^٨) بالغيث\n⦗٩١⦘ واكفًا (^٩) من تحت عرشك حيث ينفعنا، ويعود علينا غيثًا، مغيثًا، عامًّا، طبقًا مُجَللًا، غدقًا، خصبًا، راتعًا، مُمْرع النبات\" (^١٠).\n_________\n(^١) لم أقف على ترجمته، ولا على ترجمة شيخه، وشيخ شيخه أيضًا.\n(^٢) أبو سعيد التميمي الشقري الكوفي، مجمع على تضعيفه، قال فيه عمرو بن علي الفلاس: \"متروك الحديث\"، وقد أجمع أهل العلم على ترك حديثه.\nانظر: المجروحين لابن حبان (٣/ ٢٤)، الكامل لابن عدي (٦/ ٢٣٨٢)، تاريخ بغداد (١٣/ ١٣٩)، لسان الميزان (٦/ ٣٨).\n(^٣) جعفر بن عمرو بن حريث -آخره مثلثة، مصغرا- المخزومي الكوفي، وثقه ابن حبان الثقات، والذهبي، وابن قطلوبغا، وابن حجر، وقد روى له مسلم في صحيحه، انظر الثقات (٤/ ١٠٦)، الإكمال لابن ماكولا (٢/ ٤٣٠)، رجال صحيح مسلم لابن منجويه (١/ ١٢٤)، تهذيب الكمال (٥/ ٦٩). الكاشف (١/ ٢٩٥)، تقريب (١٤١).\n(^٤) عمرو بن حريث صحابي صغير ﵁، توفي سنة ٨٥ هـ.\n(^٥) حريث بن عمرو بن عثمان المخزومي ﵁. انظر: الإصابة (١/ ٣٢٢).\n(^٦) ضَاحت: أي برزت للشمس وظهرت لعدم النبات فيها. النهاية (٣/ ٧٧).\n(^٧) الجامات: الجَمّ والجمة: الكثير من كل شيء. اللسان (١٢/ ١٠٤).\n(^٨) هكذا في الأصل ونسخة (م)، ولعلّ الصواب \"وَصل\".\n(^٩) واكفا: أي غزيرا. النهاية (٥/ ٢٢٠).\n(^١٠) هذا الحديث عزاه ابن قطلوبغا في كتابه من روى عن أبيه عن جده (ص ١٣٥) للضياء المقدسي في المختارة، وعزاه السيوطي -كما في كنز العمال (٧/ ٨٣٥) - لابن صصري في أماليه. وإسناد المصنف ضعيف لضعف المسيّب بن شريك، كما مر، والله تعالى أعلم.","vol":"7","page":89},{"text":"٢٥٨٢ - ز- حدثنا إبراهيم بن مرزوق (^١)، حدثنا عثمان بن عمر (^٢)، أخبرنا إسرائيل (^٣)، عن المقدام بن شُرَيْح (^٤)، عن أبيه (^٥)، عن عائشة، \"أن رسول الله ﷺ كان إذا رأى سحابا إن كان في صلاة تركها، وقام يدعو حتى تنجلي، أو تمطر، ويقول: اللهم سَيِّبًا (^٦)، نافعًا\" (^٧).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) ابن فارس العبدي البصري.\n(^٣) ابن يونس بن أبي إسحاق السبيعي الهمْداني.\n(^٤) ابن هانئ بن يزيد الحارثي.\n(^٥) المَذْحِجي، أبو المقدام الكوفي.\n(^٦) سيبا: عطاءً، ويجوز أن يريد مطرًا سائبًا، أي: جاريًا. والمعنى الثاني يدل عليه ما وقع في رواية البخاري وغيره كما سيأتي بلفظ: \"صيِّبًا\"، ومعناه: منهمرًا متدفِّقًا.\nانظر: النهاية (٢/ ٤٣٢، ٣/ ٦٤).\n(^٧) أخرجه ابن ماجه (السنن ٢/ ١٢٨٠) كتاب الدعاء -باب ما يدعو به الرجل إذا رأى السحاب والمطر- ح ٣٩٨٩، والنسائي في عمل اليوم والليلة (٥١٢، ٥١٣ - =\n⦗٩٢⦘ = ح ٩١٤، ٩١٥) كلاهما من طريق المقدام به مطوَّلًا.\nورواه مختصرًا: أبو داود في سننه (٥/ ٣٣٠) كتاب الأدب -باب ما يقول إذا هاجت الريح- ح ٥٠٩٨ بلفظ: \"صيِّبًا هنيئًا\".\nوالنسائي في السنن (٣/ ١٦٤) كتاب الاستستقاء -باب القول عند المطر، بلفظ \"صيِّبًا نافعًا\". كلاهما من طريق المقدام به أيضًا.\nورواه مختصرًا البخاري (الصحيح مع الفتح ٢/ ٦٠١) كتاب الاستسقاء -باب ما يقال إذا أمطرت- ح ١٠٣٢، وابن ماجه (السنن ٢/ ١٢٨٠ - ح ٣٩٩٠)، من طريق القاسم بن محمد عن عائشة ﵂، ولفظ النسائي في سننه، والبخاري سواء. ولفظ ابن ماجه وأبي داود واحد.","vol":"7","page":91},{"text":"٢٥٨٣ - ز- حدثنا عثمان بن خُرَّزَاذ، حدثنا عبيد الله بن محمد بن عائشة (^١)، حدثنا حفص بن النضر السلمي (^٢)، حدثنا عامر بن خارجة بن سعد (^٣)، عن جده سعد، أنّ قومًا شكوا إلى رسول الله صلى الله عليه (^٤) وسلم قحط المطر، قال: فقال: \"اجثوا على الركب ثم قولوا: يا رب، يا رب\". قال: ففعلوا، فسقوا حتى أحبوا أن يكشف عنهم (^٥).\n⦗٩٣⦘ إلى هنا لم يخرجه (^٦).\n_________\n(^١) القرشي التميمي، أبو عبد الرحمن البصري.\n(^٢) قال فيه ابن معين: \"صالح\"، وقال الذهبي: \"صدوق\".\nانظر: الجرح والتعديل (٣/ ١٨٨)، (الميزان ٢/ ٩٢).\n(^٣) ابن أبي وقاص. ذكره ابن حبان في ثقاته (٥/ ١٩٤) وقال: \"روى عن جدّه عن النبي ﷺ حديثًا منكرًا في المطر، لا يعجبني ذكره\"، وذكره العقيلي في الضعفاء (٣/ ٣٠٨) والذهبي في ديوان الضعفاء (ص ٢٠٤).\n(^٤) (م ٢/ ٧٠/ أ).\n(^٥) أخرجه البزار في مسنده (البحر الزخار ٤/ ٦٤)، والعقيلي في الضعفاء الكبير =\n⦗٩٣⦘ = (٣/ ٣٠٨)، والبخاري معلّقًا في تاريخه الكبير (٦/ ٤٥٧) جميعهم من طريق عبيد الله بن محمد عن حفصٍ به.\nوقال البخاري: \"في إسناده نظر\". وقال البزار: \"ولا نعلمه يروى إلا عن سعد، وليس له عن سعد إلا هذه الطريق، وعامر لا أحسبه سمع من جده شيئًا\".\nوسئل أبو حاتم عمّا رواه حفص عن عامر بن خارجة عن جده فقال: \"هذا إسنادٌ منكر\" (الجرح والتعديل ٦/ ٣٢٠).\nوالحديث رواه الطبراني في معجمه الأوسط (٦/ ١٢٠) من طريق محمد بن علي الأحمر، عن محمد بن يحيى الأزدي، عن عبيد الله عن عامر بن خارجة، عن أبيه، عن جده مرفوعا، فزاد فيه: \"عن أبيه\". وقال: \"لا يروى هذا الحديث عن سعد إلا بهذا الإسناد، تفرد به محمد بن يحيى الأزدي\". وقال الهيثمي في مجمع الزوائد (٢/ ٢١٤): \"الصواب رواية الطبراني\".\nوقد أعل الحافظ هذا الحديث بهذا الاختلاف كما في التلخيص الحبير (٢/ ٢٠٦) والإسناد لو سلم من الاختلاف؛ ففيه عامر بن خارجة: تقدّم قول ابن حبان فيه وإنكاره لحديثه، وقول البخاري وأبي حاتم في إسناده. وعليه فإسناده ضعيف، والله أعلم.\n(^٦) قوله: إلى هنا لم يخرجه ساقط من (م).","vol":"7","page":92},{"text":"<span data-type='title' id=toc-426>مبتدأ كتاب الجمعة والتشديد في ترك حضورها، والدّليل على أنها مفروضة وحضورها حَتْمٌ</span>","vol":"7","page":94},{"text":"٢٥٨٤ - حدثنا محمد بن أبي خالد الصَّومعي (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا زهير (^٣)، عن أبي إسحاق (^٤)، عن أبي الأحوص (^٥)، عن عبد الله قال: قال النبي ﷺ: \"لقد هممت [أن] (^٦) آمر رجلًا يصلي بالناس، ثم أُحَرِّق على قوم يتخلفون عن الجمعة بيوتهم\" (^٧).\n⦗٩٥⦘ رواه عبد الرزاق (^٨)، عن معمر (^٩)، عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود قال: قال رسول الله ﷺ: \"لقد هممت أن آمر رجلًا يصلي بالناس، ثم أنظر فأحرق على قومٍ لا يشهدون الجمعة\".\n_________\n(^١) الصَّومعي -بفتح المهملة- أبو بكر الطبري.\nوفي (م): \"أبي رجاء\" بدلًا من أبي خالد، والمثبت ما في الأصل، وكذا ذكره المزي في ترجمة أحمد بن عبد الله بن يونس، وكذا قال في ترجمته. انظر: تهذيب الكمال (٢٥/ ١٥٧).\n(^٢) أحمد بن عبد الله بن يونس التميمي اليربوعي الكوفي.\n(^٣) زهير بن معاوية بن حُدَيج -بضم الحاء وفتح الدال- الجعفي الكوفي.\n(^٤) عمرو بن عبد الله السبيعي.\n(^٥) عوف بن مالك بن نَضْلة الكوفي.\n(^٦) ما بين المعقوفتين من نسخة (م)، وهو ساقط من الأصل.\nوفي (م): \"أبي رجاء\" بدلًا من أبي خالد، والمثبت ما في الأصل، وكذا ذكره المزي في ترجمة أحمد بن عبد الله بن يونس، وكذا قال في ترجمته.\nانظر: تهذيب الكمال (٢٥/ ١٥٧).\n(^٧) أخرجه مسلم (الصحيح ١/ ٤٥٢) كتاب المساجد ومواضع الصلاة -باب فضل صلاة الجماعة وبيان التشديد في التخلف عنها- ح (٦٥٢/ ٢٥٤) من طريق أحمد بن عبد الله بن يونس به، مثله.\n(^٨) مصنف عبد الرزاق (٣/ ١٦٦)، وقال في روايته: \"ثم أنطلق فأحرق على قومٍ\".\n(^٩) ابن راشد الأزدي مولاهم.","vol":"7","page":94},{"text":"٢٥٨٥ - حدثنا محمد بن عبد الرحمن بن الأشعث الدمشقي (^١)، ويوسف بن مُسَلَّم (^٢)، وأبو حاتم الرازي (^٣)، قالوا: حدثنا أبو توبة الربيع بن نافع (^٤)، حدثنا معاوية بن سَلَّام (^٥)، عن أخيه زيد بن سلَّام (^٦)، أنه سمع أبا سلَّام الحَبَشِي (^٧) يقول: حدثني الحكم بن مِيناء (^٨)، أن عبد الله بن عمر وأبا هريرة حدثاه قالا: قال رسول الله ﷺ: \"لَيَنْتَهِيَنَّ أقوامٌ عن تركهم\n⦗٩٦⦘ الجمعات، أو لَيُخْتَمَنَّ على قلوبهم، ثم لَيَكونُنَّ من الغافلين\" (^٩).\n_________\n(^١) العجلي، أبو بكر إمام الجامع.\n(^٢) يوسف بن سعيد بن مُسَلَّم.\n(^٣) محمد بن إدريس بن المنذر الحنظلي.\n(^٤) الحلبي.\n(^٥) معاوية بن سلَّام -بالتشديد- ابن أبي سلام، الدمشقي.\n(^٦) ابن أبي سلَّام مَمْطور الأسود الحبشي، بالمهملة ثم الموحدة ثم المعجمة.\n(^٧) ممطور الأسود الحبشي.\n(^٨) الحكم بن مِيناء -بكسر الميم أوّله، وسكون المثناة تحت، وفتح النون، تليها ألف ممدودة وتقصر أيضًا- الأنصاري المدني. انظر: توضيح المشتبه (٨/ ٣٢٢).\n(^٩) أخرجه مسلم (الصحيح ٢/ ٥٩١) كتاب الجمعة -باب التغليظ في ترك الجمعة- ح ٨٦٥/ ٤٠ من طريق أبي توبة به، مثله.\nومن فوائد الاستخراج هنا بيان المهمل -أبي توبة- ونسبة أبي سلَّام، حيث جاء في الصحيح غير منسوب، وسيأتي في الذي بعده أنه جدٌّ لمعاوية وزيد.","vol":"7","page":95},{"text":"٢٥٨٦ - أخبرني العباس بن الوليد العُذْري، أخبرنا ابن شعيب (^١)، أخبرني معاوية بن سلَّام، عن أخيه زيد بن سلَّام، أنه أخبره عن جده أبي سلَّام، عن الحكم بن مِيناء، أنه حدثه أن عبد الله بن عمر، وأبا هريرة حدثاه أنهما سمعا النبي ﷺ … فذكر مثله (^٢).\n_________\n(^١) محمد بن شعيب بن شابور، بالمعجمة والموحدة، الأموي مولاهم، الدمشقي.\n(^٢) (م ٢/ ٧١/ ب).","vol":"7","page":96},{"text":"٢٥٨٧ - حدثنا أبو الجَمَاهر محمد بن عبد الرحمن الحمصي، ومحمد بن حَيَّويه (^١)، قالا: حدثنا أبو اليمان (^٢)، أخبرنا شعيب (^٣) قال: حدثنا (^٤) أبو الزناد (^٥)، أنَّ عبد الرحمن بن هرمز الأعرج -مولى بني\n⦗٩٧⦘ ربيعة- حدثه، أنه سمع أبا هريرة يقول، إنه سمع رسول الله ﷺ يقول: \"نحن الآخِرُون السابقون يوم القيامة، بَيْد (^٦) أنهم أوتوا الكتاب من قبلنا، وأوتيناه من بعدهم، ثم هذا يومهم الذي فُرض عليهم، فاختلفوا فيه، فهدانا الله، فالناس لنا فيه تبع، اليهود غدًا والنصارى بعد غد\" (^٧).\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني، وحَيُّويه لقبٌ لأبيه. وهو بفتح أوله، وضم المثناة تحت المشددة، وسكون الواو، وفتح المثناة تحت، تليها هاء.\nانظر: الإكمال لابن ماكولا (٢/ ٣٦٠)، توضيح المشتبه (٣/ ٣٩٣).\n(^٢) الحكم بن نافع البَهْراني الحمصي.\n(^٣) ابن أبي حمزة الأموي، واسم أبيه دينار، أبو بشر الحمصي.\n(^٤) في (م): \"أخبرنا\".\n(^٥) عبد الله بن ذكوان، القرشي، المدني.\n(^٦) بيد -بموحدة ثم تحتانية ساكنة- مثل غير وزنا ومعنى. انظر: تهذيب اللغة (١٤/ ٢٠٦)، والنهاية (١/ ١٧١)، وفتح الباري (٢/ ٤١٣) فقد ذكر أقوالا أخرى، وسيذكر المصنف شيئا منها في ح ٢٥٩٢.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٥) كتاب الجمعة -باب هداية هذه الأمة ليوم الجمعة - ح ٨٥٥/ ١٩ من طريق ابن عيينة عن أبي الزناد به، نحوه، والحديث رواه البخاري أيضا (الصحيح مع الفتح ٢/ ٤١٢) كتاب الجمعة -باب فرض الجمعة- ح ٨٧٦ من طريق أبي اليمان به، مثله.\nوفي رواية المصنف من فوائد الاستخراج ما يلي:\n١ - العلو المعنوي لتقدم وفاة شعيب (ت ١٦٢ هـ) على ابن عيينة (ت ١٩٨ هـ).\n٢ - تسمية عبد الرحمن بن هرمز وذكر نسبته، حيث جاء عند مسلم بلقبه.\n٣ - قوله: \"ثم هذا يومهم الذي فرض عليهم فاختلفوا فيه\" ليس في رواية مسلم من طريق أبي الزناد، وهذه زيادة صحيحة، كما في رواية أبي صالح عن أبي هريرة، وستأتي.","vol":"7","page":96},{"text":"٢٥٨٨ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب (^٢)، ح\nوحدثنا يونس (^٣)، أخبرنا ابن وهب، قال: حدثني مالك، عن\n⦗٩٨⦘ أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"نحن الآخرون الأولون، السابقون يوم القيامة، بَيْد أنَّهم أوتوا الكتاب من قبل، وأوتيناه من بعدهم، هذا يومُهم الذي فُرِض عليهم، فاختلفوا فيه، فهدانا الله له، فالناس لنا فيه تبع: اليهود غدا، والنصارى بعد غد\" (^٤).\n_________\n(^١) ابن عبد الجبار المُرادي.\n(^٢) عبد الله بن وهب، القرشي مولاهم، المصري.\n(^٣) ابن عبد الأعلى.\n(^٤) أخرجه مسلم كما تقدم، وفي رواية المصنف من طريق مالك عن أبي الزناد علو معنوي، لتقدم وفاة مالك (ت ١٧٩)، على سفيان بن عيينة (ت ١٩٨ هـ)، حيث الحديث عند مسلم من طريقه، وهذا من فوائد استخراج المصنف.","vol":"7","page":97},{"text":"٢٥٨٩ - حدثنا أحمد بن يوسف السُّلَمي (^١)، حدثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه (^٢)، قال: هذا ما حدثنا أبو هريرة، عن محمد رسول الله ﷺ قال: \"نحن الآخرون السابقون يوم القيامة، بَيْد أنهم أوتوا الكتاب من قبلنا وأوتيناه من بعدهم، فهذا يومُهم الذي فُرِض عليهم فاختلفوا فيه، فهدانا الله، فهم لنا فيه تبع، فاليهود غدًا، والنصارى بعد غدٍ\" (^٣).\n_________\n(^١) السُّلَمي: بضم أوله، وفتح اللام، وكسر الميم.\nانظر: تهذيب الكمال (١/ ٣٧٥)، توضيح المشتبه (٥/ ١٤١).\n(^٢) ابن كامل الصنعاني.\n(^٣) أخرجه مسلم (الصحيح ٢/ ٥٨٦) كتاب الجمعة -باب هداية هذه الأمة ليوم الجمعة - ح ٨٥٥/ ٢١، من طريق عبد الرزاق به، مثله، إلّا أنه قال في حديثه: \"فهدانا الله له\".","vol":"7","page":98},{"text":"٢٥٩٠ - حدثنا الصّاغاني (^١)، وأبو أمية (^٢)، ومحمد بن الفرج (^٣)، قالوا: حدثنا أحمد بن إسحاق (^٤)، حدثنا وُهَيب (^٥)، عن ابن (^٦) طاووس، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"نحن الآخرون، السابقون يوم (^٧) القيامة، بيد كل أمة أوتوا الكتاب من قبلنا، وأوتيناه من بعدهم، فهذا اليوم الذي اختلفوا فيه، فهدانا الله له، فغدًا لليهود، وبعد الغد النصارى\". قال: وسكت، وقال: \"وحق لله على كل مسلم أن يغتسل في كل سبعة أيام ويغسل رأسه وجسده\" (^٨).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم بن مسلَّم.\n(^٣) محمد بن أصبغ بن الفرج بن سعيد، أبو عبد الله الأموي مولاهم، أحد الأئمة، فقيه مالكي من أهل مصر، كان مقيمًا مفتيًا بها، توفي سنة ٢٧٥ هـ.\nانظر: تاريخ الإسلام (حوادث ٢٦١ - ٢٨٠ هـ، ص ٤٣٩)، والديباج المذهب في معرفة أعيان المذهب (ص ٢٣٩)، وحسن المحاضرة (١/ ٤٤٨).\n(^٤) ابن زيد بن عبد الله بن أبي إسحاق الحضرمي البصري.\n(^٥) وهيب: بالتصغير، ابن خالد بن عجلان الباهلي مولاهم.\n(^٦) كلمة ابن ساقطة من (م). وابن طاوس هو عبد الله بن طاووس بن كيسان، اليماني.\n(^٧) (م ٢/ ٧١ / أ).\n(^٨) أخرجه مسلم (الصحيح ٢/ ٥٨٥) كتاب الجمعة -باب هداية هذه الأمة ليوم الجمعة - ح ٨٥٥/ ١٩ من طريق ابن طاووس، به.\nومن فوائد الاستخراج:\n١ - تمييز المتن المحال به على المتن المحال عليه، حيث ساق مسلم سنده وأحال متنه =\n⦗١٠٠⦘ = على ما قبله.\n٢ - قوله: \"قال: وسكت … \" من زيادات المصنف، وفوائد استخراجه، وهي زيادة صحيحة، أخرجها البخاري (الصحيح مع الفتح ٢/ ٤٤٤) كتاب الجمعة -باب هل على من لم يشهد الجمعة غسل- ح ٨٩٧.","vol":"7","page":99},{"text":"٢٥٩١ - حدثنا أبو إسماعيل (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان بن عيينة، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"نحن الآخرون، السابقون، بَأَيْد (^٣) أنهم أوتوا الكتاب من قبلنا، وأوتيناه من بعدهم، فهذا اليوم الذي اختلفوا فيه -يعني يوم الجمعة (^٤) -، فهدانا الله له، فالناس فيه تبع، اليهود غدًا، والنصارى بعد غد\" (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلمي.\n(^٢) عبد الله بن الزبير.\n(^٣) هكذا في الأصل، ونسخة (م)، وضُبب فوقها في الأصل، وكذلك كتبت في مسند الحميدي، وفي بعض نسخه: (بَيْد) كما عند مسلم.\nوقد قال أبو عبيد -بعد ذكره أن بيد معناها: غير- قال: \"وبعض المحدثين يحدثه: بأَيْدَ أنَّا أعطينا الكتاب من بعدهم، يذهب به إلى القوة- أي: نحن الآخرون السابقون إلى الجنة يوم القيامة بقوة أعطاناها الله وفضلنا بها، وليس لها ههنا معنى نعرفه\" يعني: في اللغة. انظر: غريب الحديث (١/ ٨٩)، (النهاية ١/ ١٧١).\n(^٤) تفسير اليوم بأنه يوم الجمعة، ليس في طريق أبي الزناد عند مسلم، وهذا من فوائد الاستخراج.\n(^٥) أخرجه مسلم من طريق ابن عيينة به نحوه، كما تقدم، والحديث أخرجه الحميدي في =\n⦗١٠١⦘ = المسند (٢/ ٤٢٤ - ح ٩٥٤)، كما ذكر المصنف.","vol":"7","page":100},{"text":"٢٥٩٢ - حدثنا أبو إسماعيل، حدثنا الحميدي، حدثنا سفيان، حدثنا ابن طاووس، عن أبيه، عن أبي هريرة، عن النبي ﷺ مثله، إلا أنه قال: \"بيد أنهم تفسيرها: من أجل أنهم\" (^١) (^٢).\n_________\n(^١) وذُكِر أيضا في معاني بيد: على وغير، كما تقدم في ح ٢٥٨٧، وقد قال أبو عبيد: \"وهذه الأقوال كلها بعضها قريب من بعض في المعنى\" (غريب الحديث ١/ ٨٩).\nوما ذكر في رواية المصنِّف في تفسيرها ليس عند مسلم، وهذا من فوائد الاستخراج.\n(^٢) أخرجه مسلم كما تقدم، والحديث في مسند الحميدي (٢/ ٤٢٥ - ح ٩٥٥).","vol":"7","page":101},{"text":"٢٥٩٣ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى (^١)، أخبرنا شيبان (^٢)، عن الأعمش (^٣)، عن أبي صالح (^٤)، عن أبي هريرة قال: قال رسول الله ﷺ: \"نحن الآخرون الأولون يوم القيامة، نحن أول الناس دخولًا، وذلك (^٥) بيد أنهم أوتوا الكتاب من قبلنا، وأوتيناه من بعدهم،\n⦗١٠٢⦘ فهدانا الله لما اختلفوا فيه من الحق، فهذا يومهم الذي اختلفوا فيه، فهدانا الله له، فاليوم لنا، وغدًا لليهود، وبعد غد للنصارى\" (^٦).\nرواه جرير (^٧)، عن الأعمش.\n_________\n(^١) ابن باذام العبسي الكوفي. وفي (م): \"أبو عبيد الله بن موسى\"، والصواب المثبت.\nانظر: تهذيب الكمال (١٩/ ١٦٤).\n(^٢) ابن عبد الرحمن التميميّ مولاهم النحوي.\n(^٣) سليمان بن مهران الكاهلي الأسدي. مدلس من الثالثة، كما في النكت على ابن الصلاح، وقد عنعن، إلا أن روايته هنا عن أبي صالح، وقد أكثر من الرواية عنه، فروايته محمولة على الإتصال، كما قال الذهبي. انظر حول ذلك: تهذيب الكمال (١٢/ ٧٦)، ميزان الإعتدال (٢/ ٤١٤)، تقريب (٢٦١٥)، النكت على ابن الصلاح (٢/ ٦٤٠).\n(^٤) ذكوان، السمان الزيات.\n(^٥) في الأصل: \"أو ذلك\" وضُبِّب فوق الألف، وفي نسخة (م) على الصواب، وهو المثبَت.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٥٨٥ - ح ٢٠/ ٨٥٥) من طريق الأعمش به، نحوه.\n(^٧) في (م): \"ابن جرير\"، والصواب المثبت، كما في الأصل، وصحيح مسلم.\nوجرير المذكور هو ابن حازم الأزدي، ثقة، لكن في حديثه عن قتادة ضعف، وله أوهام إذا حدَّث من حفظه، وقال الإمام أحمد: جرير لم يكن بالضابط عن الأعمش، وشيبان ثقة في كل شيوخه، كما في تاريخ الدارمي عن ابن معين، قال: قلت ليحيى: فشيبان، ما حاله في الأعمش؟ قال: ثقة في كل شيء. ورواية جرير التي أشار إليها المصنّف هي عند مسلم، ومتابعة شيبان له في هذا الحديث من فوائد الاستخراج، والله أعلم.\nانظر: تاريخ الدارمي (٥٣)، (شرح علل الترمذي ٢/ ٧١٨)، تقريب (٩١١).","vol":"7","page":101},{"text":"٢٥٩٤ - وحدثني إسحاق بن الحسن الحربي، حدثنا محمد بن سعيد الأصبهاني (^١)، حدثنا محمد بن فضيل (^٢)، عن أبي مالك الأشجعي (^٣)، عن أبي حازم (^٤)، عن أبي هريرة. وعن رِبْعِيِّ بن حِراش (^٥)، عن حذيفة (^٦) قالا:\n⦗١٠٣⦘ قال رسول الله ﵁: \"أضل الله عن الجمعة مَن كان قبلنا، فكان لليهود يوم السبت، وكان للنصارى يوم الأحد، فجاء الله بنا، فهدانا ليوم الجمعة، فجعل الجمعة والسبت والأحد، وكذلك هم تبع لنا يوم القيامة، نحن الآخرون من أهل الدنيا، والأولون يوم القيامة، المقضي لهم قبل الخلائق\" (^٧).\n_________\n(^١) محمد بن سعيد بن سليمان الكوفي، يلقب حمدان.\n(^٢) ابن غزوان الضبي مولاهم الكوفي.\n(^٣) سعد بن طارق الكوفي.\n(^٤) سلمة بن دينار الأعرج التمار.\n(^٥) ربعي بن حراش -بكسر المهملة وآخره معجمة- العبسي.\n(^٦) (م ٢/ ٧٢ / ب).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٦ - ح ٨٥٦/ ٢٢) من طريق ابن فضيل به، مثله.\nوفي إخراج المصنف الحديث من طريق محمد بن سعيد (ت ٢٢٠ هـ) علو معنوي، بتقدم وفاته، حيث الحديث عند مسلم عن ابن فضيل من طريق أبي كريب محمد بن العلاء (ت ٢٤٧ هـ) وواصل بن عبد الأعلى (ت ٢٤٤ هـ)، وهذا من فوائد استخراجه.","vol":"7","page":102},{"text":"٢٥٩٥ - حدثنا محمد بن موسى بن يزيد الأحول (^١)، حدثنا أبو هشام الرِّفاعي (^٢)، حدثنا محمد بن فضيل، حدثنا أبو مالك الأشجعي،\n⦗١٠٤⦘ عن أبي حازم عن أبي هريرة، وعن ربعي بن حراش عن حذيفة، قالا: قال رسول الله ﷺ .. مثله، إلا أنه قال: \"المقضي لهم على الخلائق\" (^٣).\n_________\n(^١) لم أقف على ترجمته، ولعله محمد بن يونس بن موسى الكديمي الحافظ؛ فقد ذكر الخطيب البغدادي في موضح أوهام الجمع والتفريق (٢/ ٤٢٨) أن إبراهيم بن محمد النحوي نفطوية روى عنه وسمّاه محمد بن موسى بن يزيد السامي.\n(^٢) محمد بن يزيد بن محمد بن كثير بن رفاعة العجلي الكوفي، قال فيه البخاري: \"رأيتهم مجتمعين على تضعيفه\"، واتهمه عثمان بن أبي شيبة بسرقة الحديث، وذكره ابن حبان في الثقات، وقال: \"كان يخطئ ويخالف\"، ووثقه البرقاني، وقال: أمرني الدارقطني أن أخرج حديثه في الصحيح، وقال الحافظ ابن حجر \"ليس بالقوي\".\nانظر: الثقات (٩/ ١٠٩)، تاريخ بغداد (٣/ ٣٧٦ - ٣٧٧)، تهذيب الكمال (٢٧/ ٢٤)، التقريب (٦٤٠٢).\n(^٣) أخرجه مسلم كما تقدم من طريق ابن فضيل به، ولم يقل في حديثه: \"على الخلائق\" وقال: \"المقضي لهم قبل الخلائق\" وفي لفظ آخر: \"المقضى بينهم\".","vol":"7","page":103},{"text":"<span data-type='title' id=toc-427>باب: بيان فضل الجمعة، والترغيب في الدعاء والصلاة فيها</span>","vol":"7","page":105},{"text":"٢٥٩٦ - حدثنا محمد بن حَيُّويه (^١)، أخبرنا أبو اليمان (^٢)، حدثنا شعيب (^٣)، أخبرنا أبو الزناد (^٤)، عن عبد الرحمن الأعرج (^٥)، عن أبي هريرة، قال رسول الله ﷺ: \"خير يوم طلعت عليه الشمس يوم الجمعة، فيه خلق آدم، وفيه أُخرج من الجنة، وفيه أُعيد فيها\" (^٦).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) الحكم بن نافع الحمصي.\n(^٣) ابن أبي حمزة الأموي.\n(^٤) عبد الله بن ذكوان القرشي.\n(^٥) عبد الرحمن بن هرمز المدني.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٥٨٥) كتاب الجمعة -باب فضل يوم الجمعة- ح ٨٥٤/ ١٨، من طريق أبي الزناد به، نحوه.\nوقوله: \"وفيه أعيد فيها\" من زيادات المصنف، وفوائد استخراجه، وقد وقع عند مالك وغيره في الموطأ (١/ ١٠٨) كتاب الجمعة -باب ما جاء في الساعة التي في يوم الجمعة: \"وفيه مات\".","vol":"7","page":105},{"text":"٢٥٩٧ - حدثنا أبو بكر محمد بن زياد العجلي (^١)، حدثنا خالد بن مخلد (^٢)، حدثنا المغيرة بن عبد الرحمن الحِزامي (^٣)، عن أبي الزناد، عن\n⦗١٠٦⦘ الأعرج، عن أبي هريرة، أن النبي ﷺ قال: \"خير يوم طلعت عليه الشمس يوم الجمعة، فيه خلق آدم، وفيه أُدْخِل الجنة، وفيه أُخْرِج منها، ولا تقوم الساعة إلا في يوم الجمعة\" (^٤).\n_________\n(^١) هو محمد بن زياد بن معروف العجلي الرازي.\n(^٢) القطواني.\n(^٣) الحزامي -بكسر الحاء المهملة، وبالزاي- الإكمال (٢/ ٤١٦).\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٨٥ - ح ٨٥٤/ ١٨) من طريق المغيرة به، مثله.","vol":"7","page":105},{"text":"٢٥٩٨ - حدثنا محمد بن إسماعيل (^١)، حدثنا القعنبي (^٢) عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة، \"أن رسول الله ﷺ ذكر الجمعة، فقال: فيه ساعة لا يوافقها عبد مسلمٌ، وهو قائم يصلي يسأل الله شيئًا (^٣) إلا أعطاه إياه\" فأشار بيده يقللها (^٤).\n_________\n(^١) ابن يوسف السّلمي الترمذي.\n(^٢) عبد الله بن مسلمة.\n(^٣) (م ٢/ ٧٢/ أ).\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٨٣ - ح ١٣/ ٨٥٢) كتاب الجمعة -باب في الساعة التي في يوم الجمعة، من طريق مالك، به، نحوه. وهو في الموطأ (١/ ١٠٨) كتاب الجمعة -باب ما جاء في الساعة التي في يوم الجمعة، وليس في لفظ مالك عند مسلم قوله: \"قائم\"، ووقع له ذلك في طريق آخر. وهذا من الزيادات وفوائد الاستخراج.\nوالحديث أخرجه البخاري (الصحيح مع الفتح ٢/ ٤٨٣ - ح ٩٣٥) كتاب الجمعة- باب الساعة التي في يوم الجمعة، من طريق القعنبي به، مثله.","vol":"7","page":106},{"text":"٢٥٩٩ - ز- حدثنا محمد بن إسماعيل، حدثنا القعنبي -يعني عن مالك- ح\n⦗١٠٧⦘ وحدثنا يونس (^١)، أخبرنا ابن وهب (^٢)، أنَّ مالكًا حدَّثه، عن يزيد بن عبد الله بن أسامة بن الهاد (^٣)، عن محمد بن إبراهيم بن الحارث (^٤)، عن أبي سلمة بن عبد الرحمن (^٥)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"خير يوم طلعت فيه الشمس يوم الجمعة، فيه خلق آدم، وفيه أهبط، وفيه تيب عليه، وفيه مات، وفيه تقوم الساعة، وما من دابة إلا هي مُصِيخَة (^٦) يوم الجمعة، من حين (^٧) تصبح حتى تطلع الشمس، شفقًا من الساعة، إلا الجن والإنس، وفيها ساعة لا يصادفها عبد مسلم وهو يصلي يسأل الله شيئا إلا أعطاه إياه\" (^٨).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) عبد الله بن وهب القرشيّ مولاهم.\n(^٣) الليثي، أبو عبد الله المدني.\n(^٤) التيمي، أبو عبد الله المدني.\n(^٥) ابن عوف الزهريّ.\n(^٦) مصيخة: مستمعة مصغية. انظر: سنن النسائي بشرح السيوطي (٣/ ١١٤).\n(^٧) في (م): \"حيث\".\n(^٨) هذا الحديث من هذا الطريق ليس في صحيح مسلم؛ فهو من الزوائد ولكن عنده طرف منه، من طريق الأعرج مختصرا، وطريق أبي سلمة أخرجها بأتم مما هنا مالك بإسناده هذا في الموطأ (١/ ١٠٨) كتاب الجمعة -باب في الساعة التي في يوم الجمعة، ومن طريقه الشافعي في المسند (ص ٧٢)، ورواها أيضًا الإمام أحمد في المسند (٢/ ٤٨٦)، والترمذي في السنن (٢/ ٣٦٢) كتاب الصلاة -باب ما جاء في الساعة =\n⦗١٠٨⦘ = التي ترجى يوم الجمعة، والنسائي في السنن (٣/ ١١٣) كتاب الجمعة -باب الساعة التي يستجاب فيها الدعاء يوم الجمعة، وابن حبان (الإحسان ٧/ ٧) كتاب الصلاة- باب ذكر البيان بأن في الجمعة ساعة يستجاب فيها، والحاكم في المستدرك (١/ ٢٧٨) كلهم من طرق عن مالك، به. وقال الحكم: \"هذا حديث صحيح على شرط الشيخين ولم يخرجاه، إنما اتفقا على أحرف من أوله في حديث الأعرج عن أبي هريرة\" فالحديث صحيح كما قال ﵀.","vol":"7","page":106},{"text":"٢٦٠٠ - ز- حدثنا علي بن سهل الرملي، حدثنا الوليد بن مسلم (^١)، حدثنا يزيد بن أبي مريم (^٢)، قال: بينا أنا رائحٌ إلى المسجد ماشيًا إذ لحقني عباية بن رافع الأنصاري (^٣) راكبًا فسلم عليَّ، ثم قال: أبشر، فإن خطاك هذه في سبيل الله، سمعت أبا عبس (^٤) الأنصاري يقول: قال رسول الله ﷺ: \"من اغبرت قدماه في سبيل الله\n⦗١٠٩⦘ فهما حرامٌ على النار\" (^٥).\n_________\n(^١) في الأصل ونسخة (م): الوليد بن هشام، والمذكور في الرواة عن يزيد بن أبي مريم هو المثبت، وكذلك الحديث عند البخاري والترمذي والنسائي من طريقه -كما سيأتي-، والوليد بن مسلم هو: الدمشقي، ولعل مسلم صُحِّفَ إلى هشام.\nانظر: تهذيب الكمال (٣١/ ٨٦).\n(^٢) الأنصاري، الدمشقي.\n(^٣) عباية -بفتح أوله، والموحدة الخفيفة، وبعد الألف تحتانية خفيفة- ابن رفاعة بن رافع بن خديج المدني.\n(^٤) أبو عبس بن جَبْر -بفتح الجيم، وسكون الموحدة- بن زيد بن جُشم، اسمه على الصحيح، صحابي شهد بدرا، وما بعدها.\nانظر: التقريب (٨٢٢٦)، الإصابة (٤/ ١٣٠)، فتح الباري (٢/ ٤٥٥).\n(^٥) هذا الحديث من زوائد المصنف، وقد أخرجه البخاري (الصحيح مع الفتح ٢/ ٤٥٣) كتاب الجمعة -باب المشي إلى الجمعة- ح ٩٠٧ من طريق الوليد بن مسلم به، وفي لفظه: (قال: أدركني أبو عبس، وأنا أذهب إلى الجمعة ..)، ولذا أدخله المصنف في كتاب الجمعة للعموم في قوله: (سبيل الله)، فدخلت فيه الجمعة، ولكون راويه استدل به على ذلك، وانظر بيان الحافظ ابن حجر لهذا المعنى في فتح الباري.","vol":"7","page":108},{"text":"<span data-type='title' id=toc-428>باب: ذكر الخبر المبين أن في الجمعة ساعة خفيفة لا يوافقها مصلٍّ قائما يدعو فيها إلا استجيب له، والدليل على أنها ليست بعد العصر في الساعة التي لا يصلى فيها، وبيان وقتها</span>","vol":"7","page":110},{"text":"٢٦٠١ - حدثنا أبو إسماعيل (^١)، حدثنا القعنبيّ، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة \"أن رسول الله ﷺ ذكر الجمعة فقال: فيه ساعة لا يوافقها عبد مسلم وهو قائم يصلي يسأل الله (^٢) شيئًا إلا أعطاه إياه\"، وأشار بيده يُقللها (^٣).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي.\n(^٢) (م ٢/ ٧٣/ ب).\n(^٣) تقدم هذا الحديث برقم (٢٥٩٨).","vol":"7","page":110},{"text":"٢٦٠٢ - حدثنا أبو علي الزَّعفراني (^١)، حدثنا إسماعيل بن علية (^٢)، عن أيوب (^٣)، عن محمد (^٤)، عن أبي هريرة قال: قال أبو القاسم ﷺ: \"إن في الجمعة لَساعةً لا يوافقها رجل مسلم قائما يصلي يسأل الله خيرًا إلا أعطاه إياه\"، وقال بيده هكذا، قلنا: يُزَهِّدها أو يقللها (^٥).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) إسماعيل بن إبراهيم بن مِقسم الأسدي مولاهم.\n(^٣) ابن أبي تميمة كيسان السختياني.\n(^٤) ابن سيرين الأنصاري البصري.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٥٨٤) كتاب الجمعة -باب في الساعة التي في يوم =\n⦗١١١⦘ = الجمعة- ح ٨٥٢/ ١٤، من طريق إسماعيل بن علية به، نحوه.","vol":"7","page":110},{"text":"٢٦٠٣ - حدثنا سعيد بن مسعود المروزي (^١)، حدثنا النَّضر بن شُميْل (^٢)، حدثنا ابن عون (^٣)، عن ابن سيرين، عن أبي هريرة قال: قال أبو القاسم ﷺ: \"إن في الجمعة لَساعةً وقبض بيده اليمنى يُزَهِّدُها، يُقَلِّلُها- لا يوافقها رجل مسلم قائم يصلي، يسأل الله خيرا إلا أعطاه إياه\" (^٤).\n_________\n(^١) ابن عبد الرحمن، أبو عثمان.\n(^٢) المازني، أبو الحسن النحوي البصري.\n(^٣) عبد الله بن عون بن أرطبان، أبو عون البصري.\n(^٤) أخرجه مسلم كما تقدم من طريق ابن عون، به.\nووقع من فوائد الاستخراج في هذا الحديث ما يلي:\nأ - بيان المهمل في ابن سيرين، حيث جاء عند مسلم مهملا.\nب- بيان المتن المحال عليه، والتمييز بينه وبين المتن المحال به، حيث أورد مسلم طرق ابن عون، وأحال متنه على ما أخرجه قبله من طريق أيوب.\nج- قوله: \"وقبض بيده اليمنى\" زيادة ليست موجودة فيما أحال عليه مسلم، فهي من زوائد المصنِّف، وفيها تفسير للإشارة والتقليل باليد في الحديث.","vol":"7","page":111},{"text":"٢٦٠٤ - حدثنا سعدان بن يزيد (^١)، حدثنا إسحاق الأزرق (^٢)، ح\nوحدثنا عمَّار بن رجاء (^٣)، حدثنا\n⦗١١٢⦘ يزيد بن هارون (^٤) قالا: حدثنا ابن عون بإسناده قال: قال رسول الله (^٥) ﷺ: \"في الجمعة ساعةٌ -ثم قال بيده يُزَهِّدُها- لا يوافقها عبدٌ مسلمٌ قائمٌ يصلي يسأل الله خيرًا إلا أعطاه الله إياه\" (^٦).\n_________\n(^١) أبو محمد البغدادي البزار.\n(^٢) إسحاق بن يوسف بن مرداس المخزومي الواسطي.\n(^٣) الإستراباذي.\n(^٤) السُّلَمي -بضم السين المهملة، وفتح اللام- انظر: الأنساب (٣/ ٢٧٨).\n(^٥) في (م): \"أبو القاسم\".\n(^٦) أخرجه مسلم من طريق ابن عون كما تقدم.","vol":"7","page":111},{"text":"٢٦٠٥ - حدثنا أبو حاتم الرّازي (^١)، حدثنا حجّاج (بن) (^٢) محمد الأزرق بطَرَسوس، حدثنا ابن وهب (^٣)، عن مخرمة بن بكير (^٤)، عن أبيه، عن أبي بردة بن أبي موسى الأشعري (^٥)، قال: قال لي عبد الله بن عمر: أسمعت أباك يحدث عن رسول الله ﷺ في شأن ساعة الجمعة؟ قال: قلت: نعم، سمعته يقول: سمعت رسول الله ﷺ يقول: \"هي (^٦) ما بين أن يجلس الإمام إلى أن تُقْضىَ الصلاة\" (^٧).\n_________\n(^١) محمد بن إدريس الحنظلي.\n(^٢) كذا في الأصل و(م)، ولعلها تصحيف.\nوحجاج بن محمد هو: ابن إبراهيم الأزرق.\n(^٣) عبد الله بن وهب المصري.\n(^٤) ابن عبد الله الأشج.\n(^٥) اسمه: عامر، وقيل: الحارث. انظر: تهذيب الكمال (٣٣/ ٦٦)، تقريب (٧٩٥٢).\n(^٦) في الأصل ونسخة (م): \"هو\"، والصواب هو المثبت، لأنه ضمير عائد على مؤنث مجازي (ساعة الجمعة) فوجب تأنيثه.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٤ - ح ٨٥٣/ ١٦). من طريق عبد الله بن وهب =\n⦗١١٣⦘ = المصري به، مثله.\nوهذا الحديث مما انتقده الدارقطني على مسلم في التتبع (ص ٢٣٣)، وأعل الحديث بالانقطاع والاضطراب.\nأما الانقطاع: فلأن مخرمة لم يسمع من أبيه، إنما حديثه عنه كتاب، ولم يسمعه منه، كما قال ذلك ابن معين والإمام أحمد (الجرح والتعديل: ٨/ ٣٦٣).\nوقال علي بن المديني: لم أسمع أحدا من أهل المدينة يقول عن مخرمة: إنه قال في شيء من حديثه سمعت أبي (تهذيب الكمال ٢٧/ ٣٢٧).\nولا يقال: مسلم يكتفي في المعنعن بإمكان اللقاء مع المعاصرة، وهو كذلك هنا، لأنا نقول: وجود التصريح عن مخرمة بأنه لم يسمع من أبيه كاف في دعوى الانقطاع.\nوأما الاضطراب: فقد رواه أبو إسحاق، وواصل الأحدب، ومعاوية بن قرة .. وغيرهم عن أبي بردة، من قوله، وهؤلاء من أهل الكوفة، وأبو بردة كوفي، فهم أعلم الناس بحديثه من بكير المدني، وهم عدد وهو واحد، وأيضا: لو كان عند أبي بردة مرفوعا لم يُفْتِ فيه برأيه بخلاف المرفوع، ولهذا جزم الدارقطني بأن الموقوف هو الصواب اهـ.\n(فتح الباري: ٢/ ٤٨٩) بتصرف.\nوقد جنح النووي لتقوية الحديث باعتبار أن الرفع زيادة ثقة، وقال: والصحيح طريقة الأصوليين والفقهاء والبخاري ومسلم ومحققي المحدثين أن يحكم بالرفع والإتصال -أي إذا تعارض وقف ورفع، أو وصل وإرسال- انظر: شرح مسلم (٦/ ١٤١).\nوما حكاه النووي يرده ما نقله السخاوي في فتح المغيث (١/ ٢٠٣): \" … وإلا فالحق حسب الإستقراء من صنيع متقدمي الفن كابن مهدي والقطان وأحمد والبخاري عدم اطراد حكمٍ كلِّيٍّ، بل ذلك دائر مع الترجيح، فتارة يترجح الوصل، وتارة يترجح الإرسال .. \"، وترجيح الدارقطني مبنيٌّ على الأدلة والقرائن.\nوقد روى البيهقي من طريق أحمد بن سلمة، أن مسلما قال: حديث أبي موسى =\n⦗١١٤⦘ = أجود شيء في هذا الباب وأصحه (السنن الكبرى ٣/ ٢٥٠)، فالانتقاد على مسلم متجهٌ، وإسناد الحديث منقطع، إذ رواية مخرمة عن أبيه وجادة، ومتنه شاذ لمخالفة مخرمة لمن هو أوثق منه، وأحفظ سوى مجالد بن سعيد.\nوقد تناول د/ ربيع بن هادي، هذا الحديث بمزيد من التفصيل في رسالته بين الإمامين مسلم والدارقطني (ص ٢٢٣ إلى ٢٣٠)، فلينظر.","vol":"7","page":112},{"text":"٢٦٠٦ - حدثنا أبو عبيد الله (^١)، حدثنا عمّي (^٢)، أخبرني ميمون بن يحيى (^٣) عن مخرمة، فذكر الحديث بمثله (^٤).\nقال عمّي: ثم حدثنيه مخرمة بن بكير عن أبيه بإسناده مثله.\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم المصري.\n(^٢) عبد الله بن وهب المصري.\n(^٣) ابن مسلم بن الأشج، من أهل مصر، ترجم له البخاري في التاريخ الكبير (٧/ ٣٤٢) وابن أبي حاتم في الجرح والتعديل (٨/ ٢٣٩) وذكره ابن حبان في الثقات (٩/ ١٧٤).\n(^٤) أخرجه مسلم من طريق ابن وهب كما تقدم.","vol":"7","page":114},{"text":"<span data-type='title' id=toc-429>باب (^١) بيان السورة التي تقرأ يوم الجمعة في صلاة الفجر</span>\n_________\n(^١) (م ٢/ ٧٣/ أ).","vol":"7","page":115},{"text":"٢٦٠٧ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع (^٢)، ح\nوحدثنا محمد بن إسحاق بن شَبُّويه (^٣)، حدثنا الفريابي (^٤) -واللفظ له- قالا: حدثنا سفيان، عن سعد بن إبراهيم (^٥)، عن عبد الرحمن بن هرمز (^٦)، عن أبي هريرة قال: \"كان النبي ﷺ يقرأ يوم الجمعة في صلاة\n⦗١١٦⦘ الغداة: ﴿الم (١) تَنْزِيلُ﴾ (^٧)، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ \" (^٨) (^٩).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثَّغْري -بالمثلثة، بعدها معجمة ساكنة- أبو جعفر الطرسوسي، المصيصي، وثقه النسائي، ومسلمة بن قاسم الأندلسي في رواية عنهما، وفي رواية قالا: \"لا بأس به\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"صدوق\". توفي في حدود سنة ٢٥٠ هـ.\nانظر: تهذيب الكمال (١/ ٤٧٠ - حاشية ٢)، تهذيب التهذيب (١/ ٧٦)، الثقات (٨/ ٢٨) (التقريب ٩٧).\n(^٢) ابن الجرَّاح الرؤاسي الكوفي.\n(^٣) شَبُّويه: بالشين المعجمة أو السين المهملة، بعدها باء معجمة بواحدة، ذكره الدارقطني في المؤتلف، وابن ماكولا في الإكمال، وحكى الخلاف فيه، قال فيه أبو حاتم: \"كان صدوقا من العباد\".\nانظر: الجرح والتعديل (٧/ ١١٦)، المؤتلف (٣/ ١٤١٩)، الإكمال (٥/ ٢٤).\n(^٤) محمد بن يوسف الضبي مولاهم.\nوالفريابي: بكسر الفاء وسكون المثنة تحت والراء، ثم مثناة تحت أيضًا مفتوحة، تليها ألف، ثم موحدة -انظر: توضيح المشتبه (٧/ ١٢)، التقريب (٦٤١٥).\n(^٥) ابن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهريّ.\n(^٦) جاء في مسلم: عبد الرحمن الأعرج، وبين المصنف أنه ابن هرمز، وهذا من فوائد =\n⦗١١٦⦘ = استخراجه.\n(^٧) أي: سورة السجدة.\n(^٨) أي: سورة الإنسان.\n(^٩) أخرجه مسلم (الصحيح ٢/ ٥٩٩) كتاب الجمعة -باب ما يقرأ في يوم الجمعة- ح ٨٨٠/ ٦٥، من طريق وكيع بن الجراح الرؤاسي.\nوالبخاري (الصحيح مع الفتح ٢/ ٤٣٨) كتاب الجمعة -باب ما يقرأ في صلاة الفجر يوم الجمعة- ح ٨٩١، من طريق الفريابي كلاهما عن سفيان به، نحوه.\nوسفيان هو الثوري، كما سيأتي في حديث (٢٦١١).","vol":"7","page":115},{"text":"٢٦٠٨ - حدثنا ابن أبي مَسرَّة (^١)، حدثنا الأزرقي (^٢) -يعني: ثقة شيخ من أهل مصر، قاله أبو عوانة-، حدثنا إبراهيم بن سعد، عن أبيه بإسناده: ﴿الم (١) تَنْزِيلُ﴾ السجدة، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ \" (^٣).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث أبو يحيى بن أبي مسرّة المكّي.\n(^٢) أحمد بن محمد بن الوليد الغسَّاني، أبو الوليد، ويقال أبو محمد المكي، وثقه غير المصنف: أبو حاتم وابن حبان، والذهبي، وابن حجر. انظر: الجرح والتعديل (٢/ ٧٠)، الثقات (٨/ ٧)، الكاشف (١/ ٢٠٣)، التقريب (١٠٤).\n(^٣) هذا الحديث ساقطٌ من (م)، وقد أخرجه مسلم -كما تقدم (ح ٨٨٠/ ٦٦) من طريق إبراهيم بن سعد به، نحوه.","vol":"7","page":116},{"text":"٢٦٠٩ - حدثنا ابن الجنيد الدَّقَّاق (^١)، حدثنا أبو زيد الهروي (^٢)، ح\n⦗١١٧⦘ وحدثنا أبو داود (^٣)، حدثنا مسدد (^٤)، حدثنا يحيى (^٥)، قالا: حدثنا شعبة (^٦)، عن مُخَوَّل بن راشد (^٧)، عن مسلم البَطين (^٨)، عن سعيد بن جبير (^٩)، عن ابن عباس قال: \"كان رسول الله ﷺ يقرأ في صلاة الفجر يوم الجمعة: ﴿الم (١) تَنْزِيلُ﴾ السجدة، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾، ويقرأ في صلاة الجمعة بسورة الجمعة وبسورة المنافقين\" (^١٠).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) سعد بن الربيع العامري.\n(^٣) السجستاني، والحديث في سننه (١/ ٦٤٨) كتاب الصلاة -باب ما يقرأ في صلاة الصبح يوم الجمعة.\n(^٤) ابن مسرهد بن مسربل الأسدي البصري.\n(^٥) ابن سعيد القطان.\n(^٦) ابن الحجاج بن الورد العتكي مولاهم.\n(^٧) مُخَوَّل -بوزن محمد، وقيل: بكسر أوله، بوزن مخنف- ابن راشد النهدي، مولاهم، الكوفي. انظر: تهذيب الكمال (٢٧/ ٣٤٨)، (تقريب ٦٥٦٣).\n(^٨) مسلم بن عمران البَطين، ويقال ابن أبي عمران، الكوفي.\n(^٩) الأسدي مولاهم الكوفي.\n(^١٠) أخرجه مسلم (الصحيح ٢/ ٥٩٩) كتاب الجمعة -باب ما يقرأ في يوم الجمعة- ح ٨٧٩، من طريق شعبة، به. ومن فوائد الاستخراج هنا: بيان المتن المحال عليه، حيث أورد الحديث مسلم من طريق شعبة وأحال متنه على ما قبله.","vol":"7","page":116},{"text":"٢٦١٠ - حدثنا محمد بن يحيى (^١)، حدثنا حجاج بن منهال (^٢)،\n⦗١١٨⦘ حدثنا أبو عوانة (^٣): عن مُخَوَّل بمثله (^٤).\n_________\n(^١) الذهلي، النيسابوري.\n(^٢) حجاج بن المنهال الأنماطي.\n(^٣) الوضّاح بن عبد الله اليشكري.\n(^٤) أخرجه مسلم من طريق مخول، به، كما تقدم.","vol":"7","page":117},{"text":"٢٦١١ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا (^٢) الفريابي، ح\nوحدثنا الدَّبري (^٣)، عن عبد الرزاق (^٤)، قالا: حدثنا سفيان الثوري، عن مُخَوَّل بن راشد، عن مسلم البَطِين، عن سعيد بن جبير، عن ابن عباس قال: \"كان رسول الله ﷺ يقرأ في صلاة الفجر يوم الجمعة: ﴿تَنْزِيلُ﴾ السجدة، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾، ويقرأ في صلاة الجمعة بسورة الجمعة وبسورة المنافقين\" (^٥).\n_________\n(^١) الغزّيّ: بفتح المعجمة الأولى. انظر: الخلاصة للخزرجي (٢/ ٩٧). عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) في (م): \"أخبرنا\".\n(^٣) إسحاق بن إبراهيم بن عباد الصنعاني، أبو يعقوب الدبري.\n(^٤) انظر: مصنف عبد الرزاق (٣/ ١٨٠)، كتاب الجمعة -باب القراءة في يوم الجمعة.\n(^٥) أخرجه مسلم من طريق الثوري به، نحوه، كما تقدم.\nومن فوائد الاستخراج هنا تعيين المهمل في سفيان، حيث صرح هنا بأنه الثوري، وجاء مهملا عند مسلم.","vol":"7","page":118},{"text":"٢٦١٢ - حدثنا ابن أبي رجاء، حدثنا وكيع، حدثنا سفيان، عن مُخَوَّل بن راشد، عن مسلم البَطِين، عن سعيد بن جبير، عن ابن عباس، \"أن النبي ﷺ كان يقرأ في الفجر يوم الجمعة: ﴿الم (١) تَنْزِيلُ﴾\n⦗١١٩⦘ السجدة و﴿هَلْ أَتى …﴾ \" (^١).\n_________\n(^١) أخرجه مسلم من طريق وكيع، به، كما تقدم.\nوفي هذا الحديث من فوائد الاستخراج: بيان المتن المحال عليه، حيث ذكر مسلم إسناد وكيع وأحال متنه على ما قبله.","vol":"7","page":118},{"text":"٢٦١٣ - حدثنا الجُرْجاني -يعني الحسن بن أبي الربيع- (^١)، حدثنا عبد الرزاق (^٢)، عن معمر (^٣)، عن ابن طاووس (^٤)، عن أبيه (^٥)، عن ابن عباس قال: \"كان النبي ﷺ يقرأ يوم الجمعة في صلاة الفجر بـ: ﴿الم (١) تَنْزِيلُ﴾ السجدة، وسورة من المفصل\" (^٦).\n_________\n(^١) الحسن بن يحيى بن الجعد العَبْدي.\n(^٢) المصنف (٣/ ١٨٢) كتاب الجمعة -باب القراءة في يوم الجمعة، واللفظ له.\n(^٣) ابن راشد الأزدي مولاهم البصري.\n(^٤) عبد الله بن طاووس بن كيسان اليماني.\n(^٥) (م ٢/ ٧٤ / ب).\n(^٦) أخرجه مسلم من طريق ابن عباس ﵄، نحوه، كما تقدم، ولم يقل مسلم في روايته: سورة من المفصل، وقال: و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ فعيَّن المجمل.","vol":"7","page":119},{"text":"<span data-type='title' id=toc-430>باب: بيان الخبر الذي يوجب الغسل يوم الجمعة على كل محتلم، والطِّيب والسِّواك، والدليل على أنه على الرجال دون النساء ممن يحضر الجمعة ومن لا يحضرها، وبيان الخبر الذي يوجب الغسل في كل سبعة أيام مرة واحدة وليس فيه ذكر الجمعة</span>","vol":"7","page":120},{"text":"٢٦١٤ - أخبرنا يونس بن عبد الأعلى (^١)، حدثنا ابن وهب (^٢)، قال: أخبرني مالك وغيره (^٣)، أن صفوان بن سُلَيم (^٤) حدثه، عن عطاء بن يسار (^٥)، عن أبي سعيد الخدري، عن رسول الله ﷺ قال: \"الغسل يوم الجمعة واجب على كل محتلم\" (^٦).\n_________\n(^١) الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) لم أقف عليه.\n(^٤) الزهريّ مولاهم.\n(^٥) الهلالي.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٥٨٠) كتاب الجمعة -باب وجوب غسل الجمعة … - ح ٨٤٦/ ٥، من طريق يحيى بن يحيى، والبخاري من طريق عبد الله بن يوسف (الصحيح مع الفتح ٢/ ٤١٥) كتاب الجمعة -باب فضل الغسل يوم الجمعة- ح ٨٧٧، كلاهما عن مالك به، مثله. وهو في الموطأ (١/ ١٠٢) كتاب الجمعة- باب العمل في غسل الجمعة. =\n⦗١٢١⦘ = وفي إسناد المصنف من فوائد الاستخراج: العلو المعنوي بتقدم وفاة ابن وهب، حيث توفي عام ١٩٧ هـ (تقريب ٣٢٨)، إذ رواية مسلم عن مالك من طريق يحيى بن يحيى النيسابوري المتوفى عام ٢٢٦ هـ (رجال صحيح مسلم: ٢/ ٣٥٣).","vol":"7","page":120},{"text":"٢٦١٥ - حدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة، عن صفوان بن سُلَيم، عن عطاء بن يسار، عن أبي سعيد يبلغ به (^١) النبي ﷺ قال: \"الغسل يوم الجمعة واجب (^٢) على كل محتلم\" (^٣).\n_________\n(^١) قوله: يبلغ به: أي يرفعه إلى النبي ﷺ، وهو من قبيل المرفوع (مقدمة ابن الصلاح مع محاسن الإصطلاح ص ٢٠٠).\n(^٢) كلمة \"واجب\" ساقطة من (م).\n(^٣) أخرجه مسلم، كما تقدم في (ح ٢٦١٤)، من طريق مالك به، مثله.","vol":"7","page":121},{"text":"٢٦١٦ - حدثنا عبد الله بن محمد بن عبيد القرشي (^١)، حدثنا خالد بن خِداش (^٢)، حدثنا ابن وهب، ح\nوحدثنا ابن أخي ابن وهب (^٣)، عن ابن وهب قال: أخبرني عمرو بن الحارث (^٤)، أن سعيد بن أبي هلال (^٥)، وبكير بن الأشج (^٦) حدثاه، عن\n⦗١٢٢⦘ أبي بكر بن المنكدر (^٧)، عن عمرو بن سليم الزُّرقي (^٨)، عن عبد الرحمن بن أبي سعيد الخدري (^٩)، عن أبيه أن رسول الله ﷺ قال: \"الغسل يوم الجمعة على كل محتلم والسواك، ويمس من الطيب ما قدر عليه\" (^١٠).\nإلا أن بكيرًا لم يذكر عبد الرحمن (^١١)، وقال: \"أو من طيب المرأة\"، وقال ابن أخي ابن وهب: \"ولو من طيب المرأة\".\n_________\n(^١) ابن سفيان القرشي مولاهم، أبو بكر بن أبي الدنيا.\n(^٢) خالد بن خِداش -بكسر المعجمة، وتخفيف الدال، وآخره معجمة- المهلبي مولاهم البصري. تقريب (١٦٢٣).\n(^٣) أحمد بن عبد الرحمن بن وهب بن مسلم المصري.\n(^٤) ابن يعقوب الأنصاري، المصري.\n(^٥) الليثي مولاهم، المصري.\n(^٦) مولى بني مخزوم المدني.\n(^٧) ابن عبد الله القرشيّ التيمي.\n(^٨) الزرقي: بضم الزاي وفتح الراء بعدها قاف. التقريب (٥٠٤٤).\n(^٩) ابن سعد بن مالك الأنصاري الخزرجي.\n(^١٠) أخرجه مسلم (الصحيح ٢/ ٥٨١) كتاب الجمعة -باب الطيب والسواك يوم الجمعة - ح ٧/ ٨٤٦، من طريق ابن وهب به، نحوه.\nومن فوائد الاستخراج: نسبة عمرو بن سليم بالزرقي، حيث جاء عند مسلم غير منسوب.\nوالحديث أخرجه البخاري (الصحيح ٢/ ٤٢٣) كتاب الجمعة -باب الطيب للجمعة- ح ٨٨٠ من طريق عمرو بن سليم، به نحوه أيضًا.\n(^١١) قال الحافظ ابن حجر: \"قد وافق بكيرًا على إسقاط عبد الرحمن: شعبة عند البخاري في صحيحه كما تقدم، ومحمد بن المنكدر عند ابن خزيمة في صحيحه (٣/ ١٢٣) كتاب الجمعة -باب إيجاب الغسل للجمعة، والعدد الكثير أولى بالحفظ من الواحد، والذي يظهر أن عمرو بن سليم سمعه من عبد الرحمن بن أبي سعيد عن أبيه، ثم لقي أبا سعيد فحدثه، وسماعه منه ليس بمنكر، لأنه قديم، ولد في خلافة عمر بن الخطاب ﵁، ولم يوصف بالتدليس (فتح الباري ٢/ ٤٢٥) بتصرف يسير.","vol":"7","page":121},{"text":"٢٦١٧ - حدثنا أبو أمية، حدثنا أحمد بن إسحاق الحضرمي (^١)، حدثنا وهيب، حدثنا عبد الله بن طاووس، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"نحن الآخرون السابقون … \" وذكر الحديث، وقال: \"حق على كل مسلم أن يغتسل في كل سبعة أيام يومًا، ويغسل رأسه وجسده\" (^٢).\n_________\n(^١) (م ٢/ ٧٤ / أ).\n(^٢) تقدم هذا الحديث برقم (٢٥٩٠).","vol":"7","page":123},{"text":"<span data-type='title' id=toc-431>باب ذكر الخبر الذي يوجب الغسل على من يأتي الجمعة، والدليل على أنه ليس بواجب على من لم يأت</span>","vol":"7","page":124},{"text":"٢٦١٨ - حدثنا يوسف بن مُسَلَّم (^١)، حدثنا حجّاج (^٢)، عن ابن جريج (^٣) عن ابن شهاب (^٤)، ح\nوحدثنا السُّلمي (^٥)، حدثنا عبد الرزاق (^٦)، حدثنا ابن جريج، قال: أخبرني ابن شهاب، عن عبد الله بن عبد الله بن عمر (^٧)، عن ابن عمر، عن رسول الله ﷺ أنه قال: \"من جاء منكم الجمعة فليغتسل\" (^٨).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي.\n(^٣) عبد الملك بن جريج.\n(^٤) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٥) أحمد بن يوسف بن خالد الأزدي.\n(^٦) ابن همام الصنعاني.\n(^٧) ابن الخطاب، المدني.\n(^٨) أخرجه مسلم (الصحيح ٢/ ٥٧٩) كتاب الجمعة- ح ٢/ ٨٤٤ من طريق عبد الرزاق عن ابن جريج، به.\nومن فوائد الاستخراج في هذا الحديث بيان المتن المحال عليه، حيث أورد مسلم طريق عبد الرزاق وأحال متنه على ما قبله.","vol":"7","page":124},{"text":"٢٦١٩ - حدثنا السُّلَمي، والدَّبَري (^١) قالا: حدثنا عبد الرزاق، قال:\n⦗١٢٥⦘ أخبرنا ابن جريج، عن ابن شهاب، عن سالم (^٢)، عن عبد الله بن عمر، أن رسول الله ﷺ قال: \"من جاء منكم الجمعة فليغتسل\" (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) ابن عبد الله بن عمر بن الخطاب القرشي العدوي المدني.\n(^٣) أخرجه مسلم كما تقدم، وهو متفق عليه. فقد أخرجه البخاري (الصحيح مع الفتح ٢/ ٤٤٣) الجمعة -باب هل على من لم يشهد الجمعة غسل .. - ح ٨٩٤ بلفظ المصنّف.\nورواه عبد الرزاق (المصنف ٣/ ١٩٤) الجمعة -باب الغسل يوم الجمعة. كما ذكر المصنف رحمه الله تعالى.","vol":"7","page":124},{"text":"٢٦٢٠ - حدثنا السُّلمي، ومحمد بن الصَّبَّاح الصنعاني (^١)، والدَّبري، قالوا: حدثنا عبد الرزاق (^٢)، أخبرنا معمر (^٣)، عن الزهريّ، عن سالم، عن ابن عمر قال: سمعت رسول الله ﷺ يقول -وهو على المنبر-: \"من جاء منكم الجمعة فليغتسل\" (^٤).\n_________\n(^١) هو محمد بن إسحاق بن الصباح الصنعاني، كما في حديث ٢٧٢٦، ولم أقف على ترجمته.\n(^٢) المصنف (٣/ ١٩٤)، ح ٥٢٩٠.\n(^٣) ابن راشد الأزدي مولاهم.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٨٠) من طريق الزهريّ، به.\nوفيه ما يلي:\n١/ بيان المتن المحال عليه، حيث أخرج مسلم الحديث من طريق يونس عن الزهريّ وأحال متنه على ما قبله.\n٢/ فيه متابعة معمر ليونس في روايته عن الزهريّ، كما تقدم في ح (٢٥٢٨).","vol":"7","page":125},{"text":"٢٦٢١ - حدثنا الكُزْبُرَاني الحرَّاني (^١)، حدثنا مِسْكين (^٢)، عن الأوزاعي (^٣)، ح\nوحدثنا الربيع بن سليمان (^٤)، وعيسى بن أحمد (^٥)، قالا: حدثنا ابن وهب (^٦)، عن أسامة بن زيد (^٧)، ح\nوحدثنا أبو أمية (^٨)، حدثنا أبو اليمان (^٩)، أخبرنا شعيب (^١٠)، ح\nوحدثنا عباس بن محمد الدُّوري، حدثنا يعقوب بن إبراهيم بن سعد (^١١)، أخبرني أبي، عن صالح (^١٢) (^١٣)، ح\n⦗١٢٧⦘ وأخبرنا العباس بن الوليد (^١٤)، أخبرنا محمد بن شعيب (^١٥)، قال: أخبرني الأوزاعي، كلهم عن الزهريّ، عن سالم، عن أبيه، قال: سمعت النبي ﷺ قال -وهو على المنبر-: \"من جاء منكم الجمعة فليغتسل\" (^١٦).\n_________\n(^١) الكزبراني -بضم الكاف وسكون الزاي وضم الباء الموحدة وفتح الراء وفي آخرها النون- أبو بكر أحمد بن عبد الرحمن بن الفضل الحراني، والكزبراني نسبة إلى كزبران، وهو لقب لبعض أجداده. انظر: الأنساب (٥/ ٦٤).\n(^٢) ابن بكير الحراني، الحذاء.\n(^٣) عبد الرحمن بن عمرو.\n(^٤) ابن عبد الجبار المرادي.\n(^٥) العسقلاني.\n(^٦) عبد الله بن وهب المصري.\n(^٧) الليثي مولاهم، المدني.\n(^٨) محمد بن إبراهيم بن مسلم.\n(^٩) الحكم بن نافع البهراني الحمصي.\n(^١٠) ابن أبي حمزة الحمصي.\n(^١١) ابن إبراهيم بن عبد الرحمن بن عوف الزهريّ.\n(^١٢) ابن كيسان المدني.\n(^١٣) (م ٢/ ٧٥/ ب).\n(^١٤) ابن مزيد العذري.\n(^١٥) ابن شابور القرشيّ، قال فيه أبو داود: \"ثبت في الأوزاعي\". تهذيب الكمال (٢٥/ ٣٧٤).\n(^١٦) أخرجه مسلم من طريق الزهريّ، به. كما تقدم، ومن فوائد الاستخراج هنا ما تقدم في الحديث السابق.","vol":"7","page":126},{"text":"٢٦٢٢ - حدثنا محمد بن إسماعيل الصائغ، حدثنا الحميدي (^١)، حدثنا سفيان (^٢)، حدثنا الزهريّ، عن سالم، عن أبيه، أنه سمع النبي ﷺ يقول على المنبر: \"من جاء منكم الجمعة فليغتسل\" (^٣).\n_________\n(^١) انظر: المسند (٢/ ٢٧٦).\n(^٢) هو ابن عيينة.\n(^٣) أخرجه مسلم من طريق الزهري كما تقدم.","vol":"7","page":127},{"text":"٢٦٢٣ - حدثنا موسى بن إسحاق القواس، حدثنا أبو هشام عبد الله بن نمير (^١)، حدثنا عبيد الله بن عمر (^٢)، عن نافع (^٣)، عن ابن عمر، أن النبي ﷺ قال: \"إذا جاء أحدكم إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) نُمَير -بنون، مصغر- الهمداني الكوفي.\n(^٢) ابن حفص بن عاصم بن عمر بن الخطاب العمري\n(^٣) مولى ابن عمر، المدني.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٧٩) الجمعة- ح ٨٤٤/ ١ من طريق نافع به، نحوه. =\n⦗١٢٨⦘ = وهذا في جميع طرق نافع الآتية -سوى ما أشير إليه في موضعه-.\nومن فوائد الاستخراج هنا: العلو المعنوي، حيث أورد مسلم الحديث عن نافع من طريق الليث بن سعد المتوفى سنة ١٧٥ هـ كما في التقريب (٥٦٨٤)، وساقه المصنف من طريق عبيد الله وهو أقدم سماعا من الليث، مقدم في نافع (شرح العلل ٢/ ٦٦٧).\nوقد تقدم كلام الحافظ ابن حجر حول رواية نافع هذه، وما تضمّنته من فوائد المستخرج من قسم الدراسة.","vol":"7","page":127},{"text":"٢٦٢٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أن مالكًا (^٢) حدّثه وغيرُ واحد (^٣)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"إذا جاء أحدكم إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) انظر: الموطأ (١/ ١٠٢) الجمعة -باب العمل في غسل الجمعة.\n(^٣) منهم أسامة بن زيد، كما سيأتي في ح (٢٦٤٣).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":128},{"text":"٢٦٢٥ - حدثنا أبو أمية الطرسوسي، حدثنا أبو النعمان (^١)، ح\nوحدثنا الصائغ (^٢)، حدثنا عفان (^٣)، قالا: حدثنا حماد بن زيد (^٤)، عن\n⦗١٢٩⦘ أيوب (^٥)، عن نافع، عن ابن عمر، قال: قال النبي (^٦) ﷺ: \"إذا جاء أحدكم الجمعة فليغتسل\" (^٧).\n_________\n(^١) محمد بن الفضل السدوسي، قال فيه أبو حاتم: \"هو أثبت أصحاب حماد بن زيد بعد عبد الرحمن بن مهدي\". الجرح والتعديل (٨/ ٥٨).\n(^٢) محمد بن إسماعيل بن سالم الصائغ الكبير.\n(^٣) ابن مسلم بن عبد الله الصفار.\n(^٤) ابن درهم الأزدي، البصري.\n(^٥) ابن أبي تميمة كيسان السختياني.\n(^٦) في (م): \"رسول الله\".\n(^٧) أخرجه مسلم كما تقدم في ح ٢٦٢٣، وفي الحديث علو معنوي، لتقدم وفاة أيوب على الليث بن سعد المتوفى سنة (١٧٥ هـ)، وأيوب من أثبت الناس في نافع.\nانظر: شرح العلل لابن رجب (٢/ ٦١٥).","vol":"7","page":128},{"text":"٢٦٢٦ - حدثنا عمر بن شبَّة (^١)، حدثنا عبد الوهاب (^٢)، عن أيوب، عن نافع، عن ابن عمر، عن النبي ﷺ، ح\nوحدثنا أبو علي الزعفراني (^٣)، حدثنا محمد بن أبي عدي (^٤)، حدثنا شعبة، عن الحكم (^٥)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول: \"إذا راح أحدكم إلى الجمعة فليغتسل\" (^٦).\n_________\n(^١) ابن عبيد النميري.\n(^٢) ابن عطاء الخفَّاف.\n(^٣) الحسن بن محمد الصباح.\n(^٤) محمد بن إبراهيم بن أبي عدي، البصري.\n(^٥) ابن عُتَيبة -بالمثناة ثم الموحدة، مصغرا- أبو محمد الكندي الكوفي، وعنعنته وإن كان مدلسا لا أثر لها، لمتابعة الرواة الآخرين له عن نافع ولكونه من المرتبة الثانية. انظر: تعريف أهل التقديس (١٠٧)، تقريب (١٤٥٣).\n(^٦) أخرجه مسلم كما تقدم في ح ٢٦٢٣، وفي إسناد المصنف علو معنوي، لتقدم وفاة الحكم المتوفى سنة ١١٣ هـ، على الليث بن سعد المتوفى سنة ١٧٥ هـ، حيث رواية =\n⦗١٣٠⦘ = مسلم من طريقه كما سبق.","vol":"7","page":129},{"text":"٢٦٢٧ - حدثنا حماد بن الحسن أبو عبيد الله (^١)، وأبو أمية (^٢) قالا: حدثنا محمد بن سابق (^٣)، حدثنا إبراهيم بن طهمان (^٤)، عن منصور (^٥)، عن نافع ومجاهد (^٦)، عن ابن عمر، عن النبي ﷺ قال: \"إذا راح أحدكم إلى الجمعة فليغتسل\" (^٧).\n_________\n(^١) ابن عنبسة الوراق النَّهْشَلي البصري.\n(^٢) محمد بن مسلم بن إبراهيم الخزاعي.\n(^٣) التميمي، البزار الكوفي، نزيل بغداد.\n(^٤) الخراساني الهروي.\n(^٥) ابن المعتمر بن عبد الله السلمي.\n(^٦) ابن جبر المكي.\n(^٧) أخرجه مسلم كما تقدم في (ح ٢٦٢٣)، وليس عند مسلم ذكر مجاهد، ولم أقف على روايته عند غير المصنف، وفي إسناد المصنف علو معنوي، لتقدم وفاة منصور بن المعتمر المتوفى سنة ١٣٢ هـ على الليث بن سعد.","vol":"7","page":130},{"text":"٢٦٢٨ - حدثنا (^١) علي بن عثمان النُّفَيْلي (^٢)، حدثنا النُّفَيْلي (^٣)، حدثنا زهير (^٤)، عن\n⦗١٣١⦘ أبي إسحاق (^٥)، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول على المنبر: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) (م ٢/ ٧٥/ أ).\n(^٢) علي بن عثمان بن محمد بن سعيد النُّفيلي -بنون وفاء، مصغر- الحراني.\n(^٣) هو عبد الله بن محمد بن علي بن نُفَيْل، أبو جعفر الحراني.\n(^٤) ابن معاوية بن خديج، تقدم في ح (٢٥٨٤) أنه ثقة ثبت، إلا أن سماعه عن أبي إسحاق بأخرة، لكن تابعه يونس وإسرائيل كما في الحديث الآتي، وعمر بن =\n⦗١٣١⦘ = عبيد الطنافسي عند ابن ماجه (السنن ١/ ٣٤٦) كتاب إقامة الصلاة -باب ما جاء في الغسل يوم الجمعة، وأحمدُ في المسند (٢/ ٤٢)، وأبو بكر بن عياش عند ابن أبي شيبة (المصنف ٢/ ٣) كتاب الجمعة -باب في غسل الجمعة، والنسائيِّ في السنن الكبرى (١/ ٥٢١) كتاب الجمعة -باب إيجاب الغسل يوم الجمعة، وإسرائيل من أثبتهم في أبي إسحاق. انظر: شرح علل الترمذي (٢/ ٧١٢).\n(^٥) عمرو بن عبد الله بن عبيد السبيعي، الكوفي.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":130},{"text":"٢٦٢٩ - حدثنا يوسف بن مُسَلَّم (^١)، وابن أبي رجاء (^٢) قالا: حدثنا حجاج (^٣)، حدثنا يونس بن أبي إسحاق (^٤)، ح\nوحدثنا أبو حاتم الرزاي (^٥)، حدثنا أبو نعيم (^٦)، قالا: حدثنا إسرائيل (^٧)، كلاهما عن أبي إسحاق بمثله (^٨).\n_________\n(^١) يوسف بن سعيد ين مسلم المصيصي.\n(^٢) أحمد بن محمد بن عبد الله بن أبي رجاء المصيصي.\n(^٣) ابن محمد المصيصي الأعور.\n(^٤) السبيعي الكوفي.\n(^٥) محمد بن إدريس بن المنذر الحنظلي.\n(^٦) الفضل بن دكين الكوفي.\n(^٧) ابن يونس بن أبي إسحاق السبيعي.\n(^٨) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":131},{"text":"٢٦٣٠ - حدثنا جعفر بن الهذيل (^١)، حدثنا عاصم بن يوسف (^٢)، حدثنا أبو شهاب الكوفي (^٣)، عن يونس بن عبيد (^٤) حدثنا نافع، عن ابن عمر \"أن رجلًا سأل النبي ﷺ عن غسل يوم الجمعة، فقال: اغتسل\" (^٥).\n_________\n(^١) جعفر بن محمد بن الهُذيل الكوفي.\n(^٢) اليربوعي، الخياط الكوفي.\n(^٣) عبد ربه بن نافع الكناني.\nوثقه ابن معين، والعجلي، وابن سعد، والبزار، وابن نمير وغيرهم، وقال يعقوب بن شيبة: \"كان ثقة كثير الحديث، وكان رجلا صالحا، لم يكن بالمتين، وقد تكلموا في حفظه\"، وقال النسائي: \"ليس بالقوي\".\nوقال الحافظ: \"احتج به جماعة سوى الترمذي، والظاهر أن تضعيف من ضعفه إنما هو بالنسبة إلى غيره من أقرانه\".\nانظر: الطبقات (٦/ ٣٩١)، الثقات للعجلي (٢/ ٧١)، تاريخ بغداد (١١/ ١٣٠) تهذيب التهذيب (٦/ ١٢٩) الهدي (٤٣٧).\n(^٤) ابن دينار العبدي البصري، ذكر يحيى بن معين وأحمد بن حنبل وأبو زرعة وأبو حاتم أنه لم يسمع من نافع شيئًا، فالإسناد هنا منقطع.\nانظر: المراسيل لابن أبي حاتم (١٩١)، وجامع التحصيل (ص ٣٠٥).\nوفي (م): يونس بن عبد الله، والصواب ما في الأصل، وهو المثبت، وليس في الرواة عن نافع من اسمه يونس بن عبد الله، كما في تهذيب الكمال (٢٩/ ٣٠٣).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":132},{"text":"٢٦٣١ - حدثنا أبو عمر [¬*] المنقري (^١)، حدثنا أبو عاصم (^٢)، حدثنا\n⦗١٣٣⦘ منصور بن دينار (^٣) قال: سألت نافعًا (^٤) عن غسل يوم الجمعة، قال: قال ابن عمر: سمعت النبي ﷺ يقول: \"من أتى الجمعة فليغتسل\" (^٥).\n_________\n(^١) لم أقف على ترجمته، وفي (م): أبو عمران.\n(^٢) الضحاك بن مخلد النبيل البصري.\n(^٣) التميمي، ضعفه ابن معين، وقال البخاري: \"في حديثه نظر\"، وقال النسائي: \"ليس بالقوي\"، وقال العجلي: \"لا بأس به\"، وقال أبو زرعة: \"صالح\"، وقال أبو حاتم: \"ليس به بأس\"، وذكره ابن حبان في الثقات.\nانظر: تاريخ ابن معين -رواية الدروي- (٢/ ٥٨٧)، الجرح والتعديل (٨/ ١٧١)، الضعفاء الكبير للعقيلي (٣/ ١٩١)، الثقات (٧/ ٤٧٧)، ميزان الاعتدال (٥/ ٣٠٩)، لسان الميزان (٦/ ٩٥).\n(^٤) في الأصل و(م) \"نافع\"، والصواب المثبت.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة كوبريللو (٢/ ق ١٢٥/ أ): (أبو عمر)، وفي طبعة دار المعرفة (٢٥٧٤) ونسخة دار الكتب المصرية (٢/ ق ٧٦/ ب): (عمران)، ولعل صوابه: (أبو عمرو)، كما في إتحاف المهرة (١١٣٥٠)، وسيأتي على الصواب في (٧٩٢٦)، إلا أن فيه (المصري) مكان (البصري)، وسيأتي التنبيه عليه إن شاء الله تعالى، وهو أبو عمرو عبيد الله بن النعمان المنقري البصري الدلال.","vol":"7","page":132},{"text":"٢٦٣٢ - حدثنا الصّاغاني (^١)، وأبو أمية (^٢)، والحارث (^٣) قالوا: حدثنا يزيد بن هارون (^٤)، أخبرنا محمد بن إسحاق (^٥)، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول على المنبر: \"إذا رحتم إلى الجمعة فاغتسلوا\".\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي.\n(^٣) ابن محمد بن أبي أسامة.\n(^٤) الواسطي.\n(^٥) ابن يسار المطلبي المدني.","vol":"7","page":133},{"text":"٢٦٣٣ - حدثنا أبو حاتم (^١)، حدثنا هارون بن سعيد الأيلي، حدثنا\n⦗١٣٤⦘ خالد بن نزار (^٢)، ح\nوحدثنا أبو الشريف (^٣)، حدثنا خالد، عن إبراهيم بن طَهْمان (^٤)، عن مَطَر الوراق (^٥)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) محمد بن إدريس الرازي.\n(^٢) الغساني مولاهم الأيلي.\n(^٣) إبراهيم بن سليمان بن عبد الله بن المهلب القضاعي الحَوْتَكيُّ الحرسي -بمهملات- هكذا ذكره ابن ماكولا، وابن ناصر الدين.\nوسماه المزي، والذهبي، ولم أقف على من ذكره بجرح أو تعديل.\nانظر: الإكمال (٧/ ١٤٧)، تهذيب الكمال (٨/ ١٨٥)، المقتنى (١/ ٣٠٤)، توضيح المشتبه (٢/ ٢٧٢).\n(^٤) الخراساني، أبو سعيد، سكن نيسابور ثم مكة.\n(^٥) مَطَر -بفتحتين- ابن طهمان الوراق، السلمي -مولاهم- الخراساني.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":133},{"text":"٢٦٣٤ - حدثنا أبو عتبة الحجازي (^١)، حدثنا ابن أبي فُديك (^٢)، قال: حدثني ضحاك بن عثمان الأسدي (^٣)، عن نافع، عن ابن عمر قال:\n⦗١٣٥⦘ قال النبي ﷺ: \"من جاء منكم يوم الجمعة فليغتسل\" (^٤).\n_________\n(^١) أحمد بن الفرج الحمصي الكندي.\n(^٢) محمد بن إسماعيل بن مسلم بن أبي فُديك -بالفاء مصغر-.\n(^٣) الحِزامي -بكسر أوله وبالزاي- أبو عثمان المدني.\nوثقه ابن معين، وأحمد بن حنبل وغيرهم، وقال أبو زرعة: \"ليس بالقوي\"، وقال أبو حاتم: \"يكتب حديثه ولا يحتج به، وهو صدوق\"، وقال الذهبي: \"صدوق\" ومثله قال الحافظ، وزاد: \"يهم\".\n⦗١٣٥⦘ = انظر: تاريخ الدارمي (ص ١٣٥)، الجرح والتعديل (٤/ ٤٦٠)، تهذيب الكمال (١٣/ ٢٧٤)، من تكلم فيه وهو موثق (ل ١٥)، التقريب (٢٩٧٢).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":134},{"text":"٢٦٣٥ - حدثني محمد بن يعقوب بن الفَرَجي (^١)، حدثنا إبراهيم بن المنذر الحِزَامي (^٢)، حدثني ابن أبي فُدَيْك، حدثني ربيعة بن عثمان (^٣)، عن (^٤) نافع، عن ابن عمر، أن النبي ﷺ قال: \"إذا جئتم إلى الجمعة فاغتسلوا\" (^٥).\n_________\n(^١) الفَرَجي -بفتح الفاء، وفي آخرها الجيم- الصوفي. انظر: الأنساب (٤/ ٣٦٠).\n(^٢) الحزامي: بالحاء المهملة، ثم زاي. انظر: توضيح المشتبه (٣/ ١٦٤).\n(^٣) ابن ربيعة التيمي، أبو عثمان المدني، توفي سنة ١٥٤ هـ.\nوثقه ابن معين، وقال أبو زرعة: \"إلى الصدق ما هو، وليس بذاك القوي\"، وقال أبو حاتم: \"منكر الحديث، يكتب حديثه\"، وذكره ابن حبان في الثقات، وقال الحافظ: \"صدوق له أوهام\". انظر: الجرح والتعديل (٣/ ٤٧٧)، الثقات (٦/ ٣٠١)، تهذيب الكمال (٩/ ١٣٣)، تقريب (٢٠٧).\n(^٤) (م ٢/ ٧٦/ ب).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":135},{"text":"٢٦٣٦ - حدثنا الحسن بن عفّان (^١)، حدثنا الحسن بن عطية (^٢)،\n⦗١٣٦⦘ حدثنا عبد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من جاء إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) ابن نجيح القُرشي، أبو علي الكوفي البَزَّاز. قال أبو حاتم وابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٣/ ٢٧)، والتقريب (١٢٥٧).\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب، أبو عبد الرحمن العمري المدني. ضعيف عابد. التقريب (٣٤٨٩).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":135},{"text":"٢٦٣٧ - حدثنا أحمد بن (^١) يوسف السُّلمي، ومحمد بن عوف (^٢)، قالا: حدثنا أبو المغيرة (^٣)، حدثنا الأوزاعي، عن يحيى بن أبي كثير (^٤)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"إذا جاء أحدكم يوم الجمعة فليغتسل\" (^٥).\n_________\n(^١) سقط من (م) قوله: \"أحمد بن\"، وقد كتب موضعه: \"يوسف بن مُسَلَّم السلمي\"، والصواب ما في الأصل، وهو كذلك في تلاميذ أبي المغيرة.\nانظر: تهذيب الكمال (١٨/ ٢٣٨).\n(^٢) الحمصي.\n(^٣) عبد القدوس بن الحجاج الخولاني الحمصي.\n(^٤) الطائي، توفي سنة ١٣٢ هـ. انظر: تهذيب الكمال (٣١/ ١٦٤)، تقريب (٧٦٣٢).\nوفي هذه الطريق علو معنوي لتقدم وفاة يحيى، حيث أخرج الحديث عند مسلم من طريق الليث بن سعد بن عبد الرحمن الفهمي المصري المتوفى سنة ١٧٥ هـ، وهذا من فوائد الاستخراج هنا.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":136},{"text":"٢٦٣٨ - حدثنا الصّاغاني، حدثنا مُسْلِم (^١)، حدثنا صخر بن\n⦗١٣٧⦘ جويرية (^٢)، عن نافع، عن ابن عمر، قال: كان النبي ﷺ إذا خطب يوم الجمعة قال: \"إذا راح أحدكم فليغتسل\" (^٣).\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي -بالفاء-، أبو عمرو البصري.\n(^٢) أبو نافع، مولى بني تميم، أو بني هلال.\n(^٣) أخرجه مسلم كما تقدم في (ح ٢٦٢٣)، وفي (م): \"قال: قال النبي ﷺ: إذا جاء أحدكم يوم الجمعة فليغتسل حدثنا الصّاغاني حدثنا مسلم\" وهذا لفظ الحديث السابق، فلعله التبس على الناسخ، ويدل على ذلك أنه أتبعه بأول إسناد هذا الحديث، والله تعالى أعلم.","vol":"7","page":136},{"text":"٢٦٣٩ - حدثني أبو الأحوص إسماعيل بن إبراهيم (^١)، حدثنا قتيبة (^٢)، حدثنا الليث، ح\nوحدثنا ابن شاذان (^٣)، حدثنا معلى (^٤)، حدثنا الليث، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول -وهو على المنبر (^٥) -: \"إذا أراد أن يأتي أحدكم الجمعة فليغتسل\" (^٦).\n_________\n(^١) ابن الوليد الإسفراييني القاضي.\n(^٢) ابن سعيد البغلاني.\n(^٣) محمد بن شاذان بن يزيد، الجوهري البغدادي.\n(^٤) ابن منصور الرازي.\n(^٥) قوله: \"على المنبر\" زيادة على حديث مسلم في طريق نافع.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":137},{"text":"٢٦٤٠ - حدثنا محمد بن خلف بن صالح التَّيمي، حدثنا طلق ابن غنَّام، حدثنا مالك بن مِغْوَل (^١)، ومحمد بن عبيد الله العَرْزَمي (^٢)، ح\n⦗١٣٨⦘ وحدثنا أبو داود الحراني (^٣)، حدثنا أبو نعيم (^٤)، حدثنا مالك بن مغول، ح\nوحدثنا أبو أمية (^٥)، حدثنا يعلى بن عبيد (^٦)، ومحمد بن سابق (^٧) قالا: حدثنا مالك بن مغول، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"أيكم جاء إلى الجمعة فليغتسل\".\nوقال طلقٌ في حديثه: سمعت النبي ﷺ يقول على المنبر -وأشار ابن عمر بيده إلى منبر رسول الله ﷺ، يقول-: \"إذا راح أحدكم إلى الجمعة فليغتسل\" (^٨).\n_________\n(^١) مِغْوَل -بكسر أوله، وسكون المعجمة، وفتح الواو- الكوفي.\n(^٢) محمد بن عبيد الله بن أبي سليمان العرزمي الفزاري الكوفي، قال الإمام أحمد: \"ترك =\n⦗١٣٨⦘ = الناس حديثه\"، وقال ابن حجر: \"متروك\".\nانظر:. العلل ومعرفة الرجال (١/ ٣١٣)، تقريب (٦١٠٨).\n(^٣) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم.\n(^٤) الفضل بن دكين.\n(^٥) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٦) ابن أبي أمية الكوفي، الطنافسي.\n(^٧) التميمي.\n(^٨) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":137},{"text":"٢٦٤١ - حدثنا أبو زرعة الدمشقي (^١)، وأحمد بن (^٢) إبراهيم بن هشام المَلّاس (^٣) بدمشق، قالا:\n⦗١٣٩⦘ حدثنا علي بن عياش (^٤)، حدثنا شعيب بن أبي حمزة (^٥)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ على المنبر يقول: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) عبد الرحمن بن عمرو بن عبد الله بن صفوان النَّصْري -بالنون-.\n(^٢) (م ٢/ ٧٦/ أ).\n(^٣) ابن قسيم، أبو عبد الله النميري، وقيل: الغساني. هكذا ذكره ابن منظور في مختصر =\n⦗١٣٩⦘ = تاريخ دمشق، ولم يذكر فيه جرحًا أو تعديلًا، ولم أقف على ترجمته عند أحد غيره، وليس له ترجمة في الموجود من أصل المختصر -تاريخ دمشق لابن عسكر- المخطوط والمطبوع. انظر: مختصر تاريخ دمشق (٣/ ١٥).\n(^٤) علي بن عياش -بتحتانية ومعجمة- الأَلهْاني الحمصي.\n(^٥) الحمصي.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":138},{"text":"٢٦٤٢ - حدثنا أبو حُمَيْد العَوَهيُّ (^١)، وأبو عتبة الحمصي (^٢)، قالا: حدثنا أبو حَيْوَة (^٣)، حدثنا شعيب (^٤)، ح\nوحدثنا ابن عوف (^٥)، حدثنا عثمان بن سعيد بن كثير بن دينار (^٦)، أخبرنا شعيب، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من جاء منكم\n⦗١٤٠⦘ إلى الجمعة فليغتسل\" (^٧).\n_________\n(^١) أحمد بن محمد بن المغيرة بن سيَّار الحمصي العوهي -بفتح العين المهملة والواو، وكسر الهاء- نسبة إلى \"العوه\" وهو بطن من العرب. انظر: الأنساب (٤/ ٢٦٠).\n(^٢) أحمد بن الفرج الكندي الحمصي.\n(^٣) شريح بن يزيد المؤذن الحمصي، وثقه ابن حبان، والذهبي، وابن حجر.\nانظر: الثقات (٨/ ٣١٣)، الكاشف (١/ ٤٨٤)، تقريب (٢٧٨٠).\n(^٤) ابن أبي حمزة.\n(^٥) محمد بن عوف بن سفيان الطائي الحمصي.\n(^٦) القرشي مولاهم الحمصي.\n(^٧) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":139},{"text":"٢٦٤٣ - حدثنا الربيع بن سليمان (^١)، وعيسى بن أحمد العسقلاني، قالا: حدثنا ابن وهب (^٢)، عن أسامة بن زيد (^٣)، عن نافع، عن ابن عمر، والزهري عن سالم عن أبيه، عن النبي ﷺ قال: \"من جاء منكم إلى الجمعة فليغتسل\" (^٤) والربيع لم يقل: \"منكم\".\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الليثي مولاهم، أبو زيد المدني. ووقع في نسخة (م): \"أسامة بن يزيد\"، والصواب المثبت، كما في الأصل، وتهذيب الكمال (١٦/ ٢٧٧)، (٢٩/ ٢٩٩).\n(^٤) أخرجه مسلم من طريق الزهريّ، ونافع، به. كما تقدم.","vol":"7","page":140},{"text":"٢٦٤٤ - حدثني بحشل (^١)، حدثنا وهب بن بقية (^٢)، وعبد الحميد بن بيان (^٣) قالا:\n⦗١٤١⦘ حدثنا إسحاق الأزرق (^٤)، عن المثنى بن الصبَّاح (^٥)، عن أيوب بن موسى (^٦)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول فوق هذا المنبر: \"من أتى الجمعة فليغتسل\" (^٧).\n_________\n(^١) أسلم بن سهل بن أسلم الواسطي، صاحب تاريخ واسط، توفي سنة ٢٩٢ هـ.\nلينه الدارقطني، وقال ابن المنادي: \"كان مشهورا بالحفظ\"، وقال فيه خميس الجوزي: \"ثقة ثبت، إمام جامع، يصلح للصحيح، جمع تاريخ الواسطيين، وضبط أسماءهم، وكان لا مزيد عليه في الحفظ والإتقان\"، وقال الذهبي: \"الحافظ الصدوق، المحدث … \". انظر: سؤالات السلفي ص ٩٠ - ٩١، تذكرة الحفاظ (٢/ ٦٦٤)، ميزان الاعتدال (١/ ٢١١)، السير (١٣/ ٥٥٣)، لسان الميزان (١/ ٣٨٨).\n(^٢) ابن عثمان الواسطي.\n(^٣) ابن زكريا الواسطي، أبو الحسن السكري، وثقه مسلمة بن قاسم، وذكره ابن حبان في =\n⦗١٤١⦘ = الثقات. انظر: الثقات (٨/ ٤٠١)، تهذيب التهذيب (٦/ ١١١).\n(^٤) إسحاق بن يوسف الواسطي.\n(^٥) المثنى بن الصباح -بالمهملة والموحدة الثقيلة- اليماني، الأَبْناوي -بفتح الهمزة، وسكون الموحدة، بعدها نون- ضعفه غير واحد لاختلاطه بأخرة، لكن تابعه بيان العطار كما سيأتي في ح (٢٦٨٩).\nانظر: تهذيب التهذيب (١٠/ ٣٥ - ٣٧)، التقريب (٦٤٧١)، الكواكب النيرات (٥٠٤).\n(^٦) ابن عمرو بن سعيد بن العاص، أبو موسى المكي، توفي سنة ١٣٢ هـ، وفي هذه الطريق علو معنوي، لتقدم وفاة أيوب عن الليث بن سعد المتوفى سنة ١٧٥ هـ.\nانظر: تهذيب الكمال (٣/ ٤٩٤)، تقريب (٦٢٥).\n(^٧) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":140},{"text":"٢٦٤٥ - حدثني أسلم بن سهل بحشل، حدثنا عمرو بن سَلْم الواسطي (^١) حدثنا الفضل بن عَنْبَسة الواسطي (^٢)، عن عبد الرحمن بن عبد الملك (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ\n⦗١٤٢⦘ قال (^٤): \"من أتى الجمعة فليغتسل\" (^٥).\n_________\n(^١) عمرو بن سلم بن بُزُرج الحَذّاء الواسطي، ترجم له بحشل وساق حديثه هذا، ولم يذكر فيه شيئا، ولم أر من ترجم له غيره. انظر: تاريخ واسط (ص ٢٠٩).\n(^٢) الخزَّاز: بمعجمات.\n(^٣) صاحب نافع، كما في شيوخ الفضل في تهذيب الكمال (٢٣/ ٢٤٠) ولعلّه الآتي في =\n⦗١٤٢⦘ = الحديث (٢٦٧٥).\n(^٤) \"قال\" ساقطة من (م).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":141},{"text":"٢٦٤٦ - حدثني هلال (^١)، عن أبيه (^٢) -أو عن سليمان (^٣) - عن عبيد الله (^٤)، عن زيد (^٥)، عن (^٦) جابر (^٧)، عن نافع عن ابن عمر قال: سمعت النبي ﷺ يقول -وهو على المنبر-: \"من حضر الجمعة فليغتسل\" (^٨).\n_________\n(^١) ابن العلاء بن هلال الباهلي مولاهم، أبو عمر الرقي.\n(^٢) العلاء بن هلال الرقي.\n(^٣) ابن عبيد الله الأنصاري، أبو أيوب الأنصاري الرقي.\n(^٤) في نسخة (م): \"عبد الله\" والصواب المثبت، كما في الأصل، وتهذيب الكمال (١٠/ ٢١)، (١٩/ ١٣٨)، (٢٢/ ٥٤٤).\nوعبيد الله هو: ابن عمرو بن أبي الوليد الرقي، الأسدي.\n(^٥) ابن أبي أنيسة الجزري.\n(^٦) في (م): \"بن\"، والصواب المثبت، كما في الأصل.\n(^٧) ابن يزيد الجعفي.\n(^٨) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":142},{"text":"٢٦٤٧ - حدثني حامد بن سهل الثَّغْري (^١)، حدثنا أحمد بن\n⦗١٤٣⦘ يونس (^٢)، حدثنا زهير (^٣)، عن جابر، عن نافع، عن ابن عمر بمثله (^٤).\n_________\n(^١) حامد بن سهل بن سالم الثَّغْري -بفتح الثاء المنقوطة بثلاث من فوقها، وسكون الغين المعجمة والراء المهملة-، نسبة إلى الثغر، وهو الموضع القريب من الكفار يرابط =\n⦗١٤٣⦘ = المسلمون به، أو يكون من بلدة هي آخر بلاد المسلمين.\nانظر: الأنساب (١/ ٥٠٧)، توضيح المشتبه (١/ ٥٦٨).\n(^٢) أحمد بن عبد الله بن يونس التميمي اليربوعي الكوفي.\n(^٣) ابن معاوية الجعفي الكوفي.\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":142},{"text":"٢٦٤٨ - حدثني أبو فروة يزيد بن محمد بن يزيد (^١) بن سنان (^٢)، حدثنا المغيرة بن سقلاب (^٣)، حدثنا عمر بن محمد (^٤)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"إذا راح أحدكم إلى الجمعة فليغتسل\" (^٥).\n_________\n(^١) (م ٢/ ٧٧ /ب).\n(^٢) الرُّهاوي -بضم الراء وفتح الهاء. الأنساب (٣/ ١٠٨).\nوثّقه الحكم، وذكره ابن حبان في الثقات، وضعفه الدارقطني -في السنن-، وابن كثير. وفي سؤالات البرقاني عن الدارقطني: \"متروك\". توفي سنة ٢٦٩ هـ.\nانظر: الثقات لابن حبان (٩/ ٢٧٦)، سنن الدارقطني (١/ ١٧٢)، سؤالات البرقاني رقم (٥٦٠)، سؤالات السجزي ص ٢١٢، البداية (١١/ ٤٧).\n(^٣) سقلاب -بالسين المهملة، بعدها قاف مثناة وآخره بالباء-، وهكذا في الأصل، والجرح والتعديل (٨/ ٢٢٤)، أبو بشر الحراني، قال أبو زرعة فيه: \"ليس به بأس\"، وقال أبو حاتم: \"صالح الحديث\".\n(^٤) ابن زيد بن عبد الله بن عمر بن الخطاب المدني.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":143},{"text":"٢٦٤٩ - حدثني محمد بن عبد الملك الواسطي (^١)، حدثنا سَلْم بن\n⦗١٤٤⦘ سَلَّام (^٢)، أخبرنا عبد الملك بن ميسرة (^٣)، عن خالد بن كثير (^٤)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول: \"من أتى مصلانا فليغتسل\" (^٥).\n_________\n(^١) أبو جعفر الدَّقيقي.\n(^٢) سلم -بفتح أوله، وسكون اللام، تليها ميم- ابن سلَّام -بالفتح والتشديد- أبو المسيب الواسطي، قال فيه الحافظ: \"مقبول\" أي حيث يتابع.\nانظر: توضيح المشتبه (٥/ ١٤٥، ٢١٧)، التقريب (٢٤٦٧).\n(^٣) في تاريخ واسط: \"عبد الله بن ميسرة\" وهو الواسطي الكوفي، قال فيه الذهبي: \"واه\" وضعفه الحافظ، ولعله هو الصواب لكون الراوي عنه واسطيًّا، وأما عبد الملك بن ميسرة فأكثر من راوٍ ولم يظهر في المراد به.\nانظر: تاريخ واسط (ص: ٩٤)، الكاشف (١/ ٦٠٢)، التقريب (٣٢٦).\n(^٤) الهمداني.\n(^٥) أخرجه مسلم كما تقدم في ح ٢٦٢٣. وفي (م): \"قال النبي ﷺ\": \"إذا راح أحدكم إلى الجمعة فليغتسل\"، وهذا لفظ الحديث السابق، فلعله التبس على الناسخ، والله أعلم.","vol":"7","page":143},{"text":"٢٦٥٠ - حدثني بحشل (^١)، حدثني يوسف بن عبد الملك (^٢) أخو الدَّقيقي (^٣)، حدثنا\n⦗١٤٥⦘ أبو غسان (^٤)، عن جويرية (^٥)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) أسلم بن سهل بن أسلم الواسطي.\n(^٢) هو يوسف بن عبد الملك بن مروان الواسطي ترجمه بحشل، ولم أقف على كلام فيه، والدَّقيقي: بفتح الدال المهملة، والياء الساكنة آخر الحروف بين قافين نسبة إلى الدقيق وبيعه وطحنه.\nانظر: تاريخ واسط (ص: ٢٣٦)، الأنساب (٢/ ٤٨٥)، إكمال الإكمال، لابن نقطة (٢/ ٦٠٠).\n(^٣) هو محمد بن عبد الملك المتقدم في الحديث السابق.\n(^٤) مالك بن إسماعيل بن درهم، النهدي، مولاهم الكوفي.\n(^٥) تصغير جارية، ابن أسماء بن عبيد الضبعي البصري.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":144},{"text":"٢٦٥١ - وحدثنا ابن ناجية (^١)، حدثنا إبراهيم بن سعيد الجوهري (^٢)، حدثنا زيد (^٣) بن حُباب (^٤)، حدثني عثمان بن واقد (^٥)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من جاء إلى الجمعة من الرجال والنساء (^٦)\n⦗١٤٦⦘ فليغتسل\" (^٧).\n_________\n(^١) عبد الله بن محمد بن ناجية البربري.\n(^٢) الطبري البغدادي.\n(^٣) في (م): يزيد، والصواب المثبت، كما في الأصل.\n(^٤) زيد بن الحباب -بضم المهملة، وموحدتين الكوفي.\n(^٥) ابن محمد بن زيد العمري، المدني، نزيل البصرة. وثقه ابن معين، وذكره ابن شاهين وابن حبان في ثقاتهما، وقال الإمام أحمد: \"ما أرى به بأسًا\" ونحوه قال الدارقطني، وقال الحافظ: \"صدوق ربما وهم\". انظر: تاريخ الدوري (٢/ ٣٩٦)، العلل لأحمد (٢/ ٢٣٨٣)، الثقات لابن شاهين (٢٠٤)، الثقات لابن حبان (٧/ ١٩٧)، سؤالات البرقاني ص ٥١، تهذيب التهذيب (٧/ ١٥٨)، تقريب (٤٥٢٦).\n(^٦) قوله: \"والنساء\" من زيادات المصنف، وقد أخرجها ابن خزيمة في صحيحه (٣/ ١٢٦) الجمعة -باب أمر النساء بالغسل لشهود الجمعة، وابن حبان في صحيحه (٤/ ٢٧) الطهارة -باب ذكر الاستحباب للنساء أن يغتسلن للجمعة، كلهم من طرق عن زيد بن الحباب، عن ابن واقد به. =\n⦗١٤٦⦘ = وضعّف أبو داود السجستاني ابن واقد لتفرده بهذه الزيادة، كما في تهذيب الكمال (١٩/ ٥٠٦) وقال ابن حجر في الفتح (٢/ ٤١٧) بعد عزوه للمصنف ومن سبق: \"رجاله ثقات، لكن قال البزار: أخشى أن يكون ابن واقد وهم فيه\".\nومما يدل على ما خشيه البزار أن رواية نافع مشهورة، ولم تقع هذه الزيادة إلا في رواية ابن واقد، والله أعلم.\n(^٧) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":145},{"text":"٢٦٥٢ - حدثنا إبراهيم بن دِيزِيل (^١)، حدثنا إسحاق الفَروي (^٢)، حدثنا نافع بن أبي نعيم (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إذا جاء أحدكم إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) إبراهيم بن الحسين بن علي بن دِيزِيل الهمداني.\n(^٢) في (م): \"الفروري\"، والصواب المثبت، كما في الأصل.\nوإسحاق هو: ابن محمد بن إسماعيل، أبو يعقوب الفروي -بفتح الفاء، وسكون الراء المهملة، نسبة إلى جده الأعلى. انظر: الأنساب (٤/ ٣٧٣).\n(^٣) نافع بن عبد الرحمن بن أبي نعيم القارئ، المدني، توفي سنة ١٦٩ هـ، قال فيه الإمام أحمد: \"ليس بشيء في الحديث\". وخالفه ابن معين فوثقه، وقال النسائي: \"ليس به بأس\"، ونحوه قال ابن عدي، وذكره ابن حبان في ثقاته، وقال الحافظ في: \"صدوق ثبت في القراءة\".\nانظر: الثقات (٧/ ٥٣٢)، الكامل لابن عدي (٧/ ٢٥١٥)، تهذيب الكمال (٢٩/ ٢٨٢)، التقريب (٧٠٧٧).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":146},{"text":"٢٦٥٣ - حدثنا محمد بن عبد الحكم (^١)، حدثنا حجاج بن رشدين (^٢)، حدثنا حيوة بن شريح (^٣)، عن ابن عجلان (^٤)، عن نافع، عن ابن عمر، عن النبي ﷺ أنه قال: \"من جاء منكم الجمعة فليغتسل\" (^٥).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم بن أعين المصري.\n(^٢) في (م): \"حجاج بن رشد بن حيوة\" وهو خطأ، والصواب المثبت، كما في الأصل، كتب الرجال. وحجاج هو: ابن رشدين بن سعد المصري، توفي سنة ٢١١ هـ، ضعفه ابن عدي، وذكر له حديثين أحدهما هذا، وقال: \"لا أعلم يرويهما عن ابن عجلان غير حيوة، وعن حيوة غير حجاج\"، وقال الخليلي: هو أمثل من أبيه، وقال مسلمة: \"لا بأس به\"، وذكره ابن حبان في ثقاته. انظر: الثقات (٨/ ٢٠٢)، الكامل (٢/ ٦٥١)، الإرشاد (١/ ٤٢٢)، لسان الميزان (٢/ ١٧٦).\n(^٣) حَيْوَة -بحاء مهملة بعدها ياء معجمة باثنتين من تحتها، وواو- ابن شريح التجيبي، المصري. انظر: الإكمال لابن ماكولا (٢/ ٣٣)، تهذيب الكمال (٧/ ٤٨٢)، التقريب (١٦٠٠).\n(^٤) محمد بن عجلان القرشيّ.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":147},{"text":"٢٦٥٤ - حدثنا إسحاق بن سَيَّار (^١)، حدثنا عمرو بن عاصم (^٢)، حدثنا همام (^٣)، حدثنا سليمان بن موسى الدمشقي (^٤)، عن نافع، أن ابن\n⦗١٤٨⦘ عمر سئل عن الاغتسال يوم الجمعة، فقال: أمر به رسول الله ﷺ (^٥).\n_________\n(^١) ابن محمد النصيبي.\n(^٢) ابن عبيد الله الكِلابي البصري.\n(^٣) ابن يحيى بن دينار العَوْذي البصري.\n(^٤) القرشيّ الأموي مولاهم، الأشدق.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":147},{"text":"٢٦٥٥ - حدثني أحمد بن محمد بن يحيى بن حمزة الحضرمي الدمشقي (^١) قال: حدثني أبي، عن أبيه، قال (^٢): وزعم النعمان بن المنذر (^٣)، عن سليمان بن موسى (^٤)، عن نافع، عن ابن عمر، عن النبي صلى الله (^٥) عليه وسلم قال: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) البَتَلْهي: بفتح الباء والتاء فوقها نقطتان، وتسكين اللام ثم بالهاء.\nانظر: اللباب (١/ ١٩١).\n(^٢) كلمة قال ساقطة من (م).\n(^٣) الغساني، الدمشقي.\n(^٤) الدمشقي.\n(^٥) (م ٢/ ٧٧/ أ).\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":148},{"text":"٢٦٥٦ - حدثني عبد الرحمن بن خلاف (^١) في بني طُفَاوة (^٢) ببصرة،\n⦗١٤٩⦘ حدثنا (^٣) عبد الله بن رجاء (^٤)، أخبرنا محمد بن عبد الرحمن المديني (^٥)، حدثنا نافع، أن عبد الله بن عمر أخبره، أن النبي ﷺ كان يقول: \"إذا جاء أحدكم إلى الجمعة فليغتسل\" (^٦).\n_________\n(^١) ابن الحصين أبو محمد الضبي، يعرف بأبي رُوَيق -براء وقاف، مصغر- البصري، توفي سنة ٢٧٩ هـ، قال أبو بكر الخطيب البغدادي: \"ما علمت به بأسا\"، وقال الحافظ ابن حجر: \"صدوق\". انظر: تاريخ بغداد (١٠/ ٢٧٥)، تقريب (٣٨٥٤).\n(^٢) طُفَاوة: بضم الطاء المهملة، وفتح الفاء، تليها ألف ثم واو مفتوحة، ثم هاء؛ نسبة إلى طفاوة بنت جرْم بن ربَّان بن حلوان بن عمران بن الحاف بن قضاعة.\nانظر: جمهرة النسب (٢/ ٤٥٨)، توضيح المشتبه (٦/ ٤٥).\n(^٣) في (م): \"أخبرنا\".\n(^٤) ابن عمر الغُداني -بضم الغين المعجمة، وبالتخفيف- البصري.\n(^٥) محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب القرشيّ المدني.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":148},{"text":"٢٦٥٧ - حدثنا عبد الله بن أحمد بن إبراهيم الدَّوْرَقي (^١)، وأسلم بن سهل الواسطي بَحْشَل، قالا: حدثنا محمد بن موسى القطان الواسطي (^٢)، حدثنا بشر بن مبشر العتكي (^٣)، حدثنا الحكم بن فضيل [¬*] (^٤)، عن خالد\n⦗١٥٠⦘ الحذاء (^٥)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول على المنبر: \"إذا راح أحدكم إلى هذا المسجد فليغتسل\" (^٦). قال بَحْشَل: \"من أتى الجمعة فليغتسل\" (^٧).\n_________\n(^١) عبد الله بن أحمد بن إبراهيم بن كثير الدَّورقي -بفتح الدال المهملة، وسكون الواو وفتح الراء وفي آخرها قاف- توفي سنة ٢٧٦ هـ، نسبة إلى بلدة بفارس، وقيل بخوزستان، وهذا أشبه، يقال لها: دورق.\nقال ابن أبي حاتم: \"كان صدوقا\"، ووثقه الدارقطني، وقال الذهبي: \"الإمام المحدث\".\nانظر: الجرح والتعديل (٥/ ٦)، تاريخ بغداد (٩/ ٣٧٢)، الأنساب (٢/ ٥٠١) السير (١٣/ ١٥٣).\n(^٢) محمد بن موسى بن عمران، أبو جعفر الواسطي، روى عنه البخاري ومسلم، وذكره ابن حبان في الثقات.\nانظر: الثقات (٩/ ١١٧)، الجمع بين رجال الصحيحين (٢/ ٤٥١).\n(^٣) الواسطي، توفي سنة ١٩٩ هـ، ذكره ابن حبان في ثقاته (٨/ ١٣٨).\n(^٤) الواسطي، قال فيه ابن معين: \"لم يكن به بأس\"، وقال أبو زرعة: \"شيخ ليس بذاك\"، =\n⦗١٥٠⦘ = وذكره ابن حبان في الثقات. انظر: سؤلات ابن الجنبد ص ١٠٤، الجرح والتعديل (٣/ ١٢٧)، الثقات (٨/ ١٩٣).\n(^٥) خالد بن مهران البصري، الحذاء -بفتح المهملة وتشديد الذال المعجمة-.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.\n(^٧) الذي في تاريخ واسط (١٧٤): \"إذا جاء أحدكم يوم الجمعة .. \" وليس في طرق مسلم تفسير المجئ بالرواح، وهذا من زيادات المصنف، وانظر الاختلاف فيما حكاه ابن حبان. (الإحسان بترتيب صحيح ابن حبان ٧/ ١٣)، وابن حجر (فتح الباري ٢/ ٤٢٩).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وطبعة دار المعرفة (٢٦٠٠): (فضيل)، وصوابه: \"فَصِيل\" بفتح الفاء، وكسر الصاد المهملة، كما في نسخة كوبريللو، وأشار إلى إهمال الصاد، وجاءت على الخطأ، كما أثبتها المحقق في نسخة دار الكتب المصرية، وانظر: المحدث الفاصل (ص ٣٠٣)، المؤتلف والمختلف للدارقطني (٤/ ١٨١٥)، سؤالات السجزي للحاكم (ص ١٠٦)، الإكمال لابن ماكولا (٧/ ٥٢)، الأنساب للسمعاني (١٠/ ٢٢٨)، نهاية الأرب للنويري (٩/ ١٦٨)، تاريخ الإسلام للذهبي (٤/ ٦٠٦)، المشتبه للذهبي (ص ٥٠٩)، توضيح المشتبه لابن ناصر الدين (٧/ ١٠٩)، تبصير المنتبه لابن حجر (٣/ ١٠٨١، ١١١١).","vol":"7","page":149},{"text":"٢٦٥٨ - حدثنا الصَّاغاني (^١)، حدثنا يعلى بن عُبَيد (^٢)، حدثنا عثمان بن حكيم (^٣)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول: \"من جاء منكم إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن أمية الكوفي.\n(^٣) ابن عباد بن حُنيف -بالمهملة والنون مصغر- الكوفي.\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":150},{"text":"٢٦٥٩ - ز- حدثنا الحسن بن أبي الربيع (^١)، وأبو أمية (^٢)، والصّاغاني\n⦗١٥١⦘ قالوا: حدثنا شَبَابة (^٣)، حدثنا هشام بن الغاز (^٤)، عن نافع، عن ابن عمر قال (^٥): قال رسول الله ﷺ: \"إن لله حقًّا على كل مسلم أن يغتسل في كل سبعة أيام يومًا، كان كان له طيبٌ مسه\" (^٦).\n_________\n(^١) الحسن بن يحيى بن الجعد العبدي الجرجاني.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي.\n(^٣) ابن سوّار المدائني.\n(^٤) ابن ربيعة الجُرشي -بضم الجيم، وفتح الراء بعدها معجمة- الدمشقي.\n(^٥) كلمة قال ساقطة من نسخة (م).\n(^٦) الحديث بهذا اللفظ من حديث ابن عمر ليس عند مسلم، وقد أخرجه ابن حبان في صحيحه (الإحسان بترتيب صحيح ابن حبان ٤/ ٣٣) كتاب الجمعة، باب ذكر خبر ثالث يدل على أن غسل يوم الجمعة ليس بفرض، وله شاهد من حديث أبي هريرة عند البخاري (الصحيح مع الفتح ٢/ ٤٤٤) كتاب الجمعة، باب هل على من لم يشهد الجمعة غسل، ح ٨٩٨. ولمسلم طرف منه، ولم يذكر الطيب. (الصحيح ٢/ ٥٨٢) كتاب الجمعة، باب الطيب والسواك يوم الجمعة، ح ٨٤٩/ ٩.\nفهذه الزيادة من فوائد الاستخراج في هذا الحديث.","vol":"7","page":150},{"text":"٢٦٦٠ - حدثنا ابن أبي مَسرّة (^١)، حدثنا أبو جابر (^٢)، عن هشام بمثله.\n_________\n(^١) عبد الله بن أحمد بن الحارث بن أبي مسرّة المكي.\n(^٢) محمد بن عبد الملك الأزدي البصري نزيل مكة، توفي سنة ٢١١ هـ، قال فيه أبو حاتم: \"أدركته وليس بقوي\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٨/ ٥)، الثقات (٩/ ٦٤).","vol":"7","page":151},{"text":"٢٦٦١ - حدثنا العُطارِدي (^١)، حدثنا ابن فضيل (^٢)، ح\n⦗١٥٢⦘ وحدثنا الصّاغاني، حدثنا يعلى (^٣)، ح\nوحدثنا أبو أمية، حدثنا جعفر بن عون (^٤)، ويعلى، قالوا: حدثنا الأجلح (^٥)، عن نافع، قال: جاء رجل إلى ابن عمر وهو جالس في المسجد، فسأله عن الغسل يوم الجمعة، فقال: قال رسول الله ﷺ على هذا المنبر: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) أحمد بن عبد الجبار بن محمد التميمي العطاردي الكوفي.\n(^٢) محمد بن فضيل بن غزوان الضبي مولاهم.\n(^٣) ابن عبيد الله بن أبي أمية الطنافسي.\n(^٤) ابن جعفر بن عمرو بن حريث المخزومي.\n(^٥) أجْلَح بن عبد الله بن حُجَيَّة -بالمهملة والجيم مصغرًا- يكنى أبا حجية، ويلقب بالأجلح، الكندي.\n(^٦) أخرجه مسلم من طريق نافع كما تقدم في ح (٢٦٢٣)، وليس عند مسلم قصة مجيء الرجل، وهذا من فوائد الاستخراج.","vol":"7","page":151},{"text":"٢٦٦٢ - حدثنا إبراهيم بن إسحاق السَّرَّاج، حدثنا صالح بن مالك (^١) حدثنا (^٢) (^٣) عبد الأعلى بن أبي المُسَاور (^٤)، عن نافع، عن ابن\n⦗١٥٣⦘ عمر، عن النبي ﷺ قال: \"من أتى الجمعة فليغتسل، فإن غسل يوم الجمعة كفارة لما بينهن\" (^٥).\n_________\n(^١) أبو عبد الله الخوارزمي البغدادي، ذكره ابن حبان في الثقات، وقال: \"مستقيم الحديث\"، وقال الخطيب البغدادي: \"كان صدوقا\".\nانظر: الثقات (٨/ ٣١٨)، تاريخ بغداد (٩/ ٣١٦).\n(^٢) من هنا إلى ح (٢٨٤٧) ساقط من (م)، وقد أقحمت خلال مواضع السقط أوراق من كتاب الزكاة من لوحة (٧٨ /ب إلى ٨٢ أ).\n(^٣) (م ٢/ ٧٨/ ب).\n(^٤) الزهري مولاهم، أبو مسعود الجرَّار -بالجيم وراءين-: ضعفه الأئمة، وكذبه ابن معين، وقال ابن حجر: \"متروك\". =\n⦗١٥٣⦘ = انظر: سؤلات ابن الجنيد ص ٣٧٥، تهذيب التهذيب (٦/ ٩٨)، تقريب (٣٧٣٧).\n(^٥) الحديث أخرجه مسلم كما تقدم في ح ٢٦٢٣، وإسناد المصنف واهٍ من أجل عبد الأعلى بن أبي المساور، وليس في طرق مسلم عن ابن عمر قوله: \"فإن غسل يوم الجمعة كفارة لما بينهن\"، وسيأتي في حديث أبي هريرة برقم (٢٧٠٠)، قال: قال رسول الله ﷺ: \"من توضا فأحسن الوضوء، ثم أتى الجمعة وأنصت واستمع، غفر له ما بينه وبين الجمعة الأخرى، وزيادة ثلاثة أيام … \".","vol":"7","page":152},{"text":"٢٦٦٣ - حدثني عبد الله بن أبي سعد (^١)، حدثنا عبد العزيز بن بَحْر (^٢)، حدثنا عطَّاف بن خالد (^٣)،\n⦗١٥٤⦘ وأبو مَعْشَر (^٤)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إذا جئتم إلى الجمعة فاغتسلوا\" (^٥).\n_________\n(^١) أبو محمد الوَرّاق، عبد الله بن عمرو بن عبد الرحمن الأنصاري البغدادي، توفي سنة (٢٧٤ هـ)، قال فيه الخطيب البغدادي: \"كان ثقة، صاحب أخبار وآداب وملح\".\nتاريخ بغداد (١٠/ ٢٦).\n(^٢) أبو محمد المروذي البغدادي: قال فيه ابن عدي: \"ليس بمعروف\"، وذكر الذهبي له حديثًا باطلًا، وقال: \"وقد طعن فيه\"، وروى الخطيب عن الحسين بن فهم أنه سماه من علماء بغداد.\nانظر: تاريخ بغداد (١٠/ ٤٤٨)، الميزان (٣/ ٣٣٧)، لسان الميزان (٤/ ٢٥).\n(^٣) عطَّاف -بتشديد الطاء- ابن خالد بن عبد الله بن العاص المخزومي: وثقه الإمام أحمد بن حنبل، وابن معين -في رواية-، وأبو داود، وغمزه الإمام مالك ولم يحمده، وقال النسائي: \"ليس بالقوي\"، وقال ابن حبان: \"يروي عن نافع وغيره من الثقات ما لا يشبه حديثهم، وأحسبه كان يؤتى ذلك من سوء حفظه، فلا يجوز عندي =\n⦗١٥٤⦘ = الاحتجاج بروايته إلا فيما وافق الثقات\"، وقال الحافظ: \"صدوق يهم\"، وجعله ابن المديني من الطبقة الثامنة عن نافع.\nانظر: تاريخ الدارمي ص ١٧١، الجرح والتعديل (٧/ ٣٢)، المجروحين (٢/ ١٩٣)، تهذيب الكمال (٢٠/ ١٤٠ - ١٤٢)، شرح العلل (٢/ ٦١٧)، التقريب (٤٦١٢).\n(^٤) نجيح بن عبد الرحمن السِّندي -بكسر المهملة وسكون النون- المدني، توفي سنة ١٧٠ هـ، قال الإمام أحمد، وأبو حاتم: \"صدوق\"، وزاد الإمام أحمد: \"لكنه لا يقيم الإسناد\"، وضعفه ابن معين وابن المديني عن نافع خاصةً، وقال البخاري: \"منكر الحديث\"، وقال الخليلي: \"له مكانة في العلم والتاريخ، وتاريخه مما يحتج به الأئمة في كتبهم، وضعفوه في الحديث، لم يتفقوا عليه\"، وقال الحافظ: \"ضعيف، أسنَّ واختلط\"، وذكره النسائي في المتروكين ضمن الطبقة العاشرة عن نافع.\nانظر: العلل ومعرفة الرجال (١/ ٤١٣)، الضعفاء الصغير (ص ٢٣٩)، تاريخ الدارمي ص ٢٢١، سؤالات محمد بن عثمان بن أبي شيبة ص ١٠٠، الجرح والتعديل (٨/ ٤٩٥)، الإرشاد في معرفة علماء الحديث (١/ ٣٠٠)، تهذيب الكمال (٢٩/ ٣٢٧، ٣٢٨)، شرح العلل (٢/ ٦١٩)، التقريب (٧١٠٠).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":153},{"text":"٢٦٦٤ - حدثني إسحاق بن إبراهيم بن يونس البغدادي (^١) بمصر، حدثنا محمد بن آدم (^٢)، حدثنا محمد بن السمَّاك (^٣)، عن الأجلح، عن\n⦗١٥٥⦘ نافع، عن ابن عمر. مثل حديث يعلى، عن الأجلح (^٤).\n_________\n(^١) المنجنيقي.\n(^٢) ابن سليمان الجهني.\n(^٣) محمد بن صَبِيح بن السَّمَّاك -بفتح السين، وتشديد الميم، وآخره كاف؛ وهي نسبة =\n⦗١٥٥⦘ = إلى بيع السمك وصيده- الزاهد الواعظ الكوفي، توفي سنة (١٨٣ هـ).\nقال فيه ابن نمير: \"ليس حديثه بشيء\"، ومرة قال: \"صدوق ما علمته، ربما حدث عن الضعفاء\"، وذكره ابن حبان في الثقات وقال: \"مستقيم الحديث\"، وقال الدارقطني والحاكم: \"لا بأس به\".\nانظر: الجرح والتعديل (٧/ ٢٩٠)، الثقات (٩/ ٣٢)، تاريخ بغداد (٥/ ٣٧٣)، الإكمال (٤/ ٣٥١)، وفيات الأعيان (٤/ ٣٠٢)، لسان الميزان (٥/ ٢٠٤).\n(^٤) حديث يعلى تقدّم برقم (٢٦٦١)، والحديث أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":154},{"text":"٢٦٦٥ - حدثني أبو بكر بن صدقة (^١)، وإسحاق بن إبراهيم -عند بيت المال بمصر- قالا: حدثنا أبو هشام الرِّفاعي (^٢)، حدثنا حفص (^٣)، عن أشعث (^٤)، والشيباني (^٥)، وعبيد الله (^٦)،\n⦗١٥٦⦘ وحجاج (^٧)، وليث (^٨)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من أتى الجمعة فليغتسل\" (^٩).\n_________\n(^١) أحمد بن محمد بن عبد الله بن صدقة البغدادي (ت: ٢٩٣ هـ): قال فيه الدارقطني: \"ثقة، ثقة\"، وقال ابن المنادي: \"كان من الحذق والضبط على نهايةٍ تُرضَى بين أهل الحديث\"، وقال فيه الذهبي: \"الإمام الحافظ المتقن\"، ووثقه أيضًا ابن الجزري.\nانظر: تاريخ بغداد (٥/ ٤١) السير (١٤/ ٨٣) غاية النهاية في طبقات القراء (١/ ١١٩).\n(^٢) محمد بن يزيد بن رفاعة العجليّ.\n(^٣) ابن غياث -بمعجمة مكسورة، وياء، ومثلثة- النخعي الكوفي.\n(^٤) ابن سَوَّار الكندي النجار الأفرق الأثرم.\n(^٥) سليمان بن أبي سليمان، الكوفي.\n(^٦) ابن عمر بن حفص العمري.\n(^٧) ابن أرطاة النخعي الكوفي.\n(^٨) ابن أبي سليم الكوفي.\n(^٩) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":155},{"text":"٢٦٦٦ - حدثني أبو فروة (^١) الرُّهَاوي (^٢)، حدثنا أبو الجَوَّاب (^٣)، حدثنا الحسن بن صالح (^٤)، حدثنا أشعث (^٥)، عن نافع، عن ابن عمر عن النبي ﷺ قال: \"إذا راح أحدكم إلى الجمعة فليغتسل\" (^٦).\n_________\n(^١) يزيد بن محمد بن يزيد بن سنان الجزري.\n(^٢) الرُّهَاوي: بضم الراء وفتح الهاء. الأنساب (٣/ ١٠٨).\n(^٣) أبو الجَوَّاب: بفتح الجيم المعجمة، ثم واو مشددة، وآخره بالباء المعجمة -الأحوص بن جَوَّاب الضبي الكوفي توفي سنة ٢١١ هـ. انظر: توضيح المشتبه (٢/ ١٦٨).\n(^٤) ابن صالح الهمداني الكوفي العابد. انظر: تهذيب الكمال (٦/ ١٧٧).\n(^٥) ابن سوَّار.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":156},{"text":"٢٦٦٧ - حدثني ابن ناجية (^١)، حدثنا داود بن رُشَيد (^٢)، حدثنا مروان بن معاوية الفَزاري (^٣)، عن يحيى بن كثير الكاهلي (^٤)، عن نافع، عن\n⦗١٥٧⦘ ابن عمر عن النبي ﷺ قال: \"من جاء منكم إلى الجمعة فليغتسل\" (^٥).\n_________\n(^١) عبد الله بن محمد بن ناجية البربري البغدادي.\n(^٢) داود بن رُشَيد -بالتصغير- الهاشمي. انظر: تهذيب الكمال (٦/ ٣٨٨)، تقريب (١٧٨٤).\n(^٣) الكوفي. انظر: تهذيب الكمال (٢٧/ ٤٠٣).\n(^٤) الأسدي الكوفي، قال فيه: صالح بن إسحاق الحرمي إمام العربية: \"كان ثقة لا بأس =\n⦗١٥٧⦘ = به\"، وقال أَبو حاتم: \"شيخ\"، وذكره ابن حبان في الثقات، وضعفه النسائي، والذهبي، وقال في الديوان: \"مجهول\"، وقال الحافظ ابن حجر: \"لين الحديث\". انظر: الجرح والتعديل (٩/ ١٨٣)، الثقات (٥/ ٥٢٥)، ثقات ابن شاهين ص ٣٥٤، تهذيب الكمال (٣١/ ٥٠١)، الديوان (٤٣٧)، الكاشف (٢/ ٣٧٣)، تقريب (٧٦٣٠).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":156},{"text":"٢٦٦٨ - حدثني أَبو سليمان داود بن سليمان بن أبي حَجَر (^١) بأيلة، حدثنا أبي (^٢)، أخبرنا بكر بن صدقة (^٣)، عن عبد الله بن سعيد بن\n⦗١٥٨⦘ أبي هند (^٤)، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"إذا جاء أحدكم الجمعة فليغتسل\" (^٥).\n_________\n(^١) هو أَبو سليمان داود بن أيوب بن عبد الواحد بن أبي حَجَر -بفتح الحاء والجيم- الشاميّ الأيلي، ويكنى أيضًا أبا بشر، قال فيه ابن يونس: \"رأيت من يحدّث عنه\" ولم أقف على قول غيره فيه.\nانظر: المؤتلف والمختلف للدارقطني (١/ ٥٠٧)، الإكمال لابن ماكولا (١/ ١٢٩، ٢/ ٣٨٨)، وقارنه بتوضيح المشتبه (١/ ١٣٣، ٣/ ١٢٥ - ١٢٦).\n(^٢) هو أَبو سليمان أيضًا، قال فيه أَبو حاتم وأبو زرعة: \"لا نعرفه\"، زاد أَبو حاتم: \"هذه الأحاديث التي رواها صحاح\"، وقال ابن حبان في الثقات: \"سليمان بن أبي حجر الأيلي يروي عن أبي صدقة بكر بن صدقة، روى عنه ابنه أيوب بن سليمان بن أبي حجر، ربما أغرب\".\nقلت: والراوي عن بكر بن صدقة هو أيوب نفسه -كما في مصادر الترجمة- ولعل قول ابن حبان بالإغراب يفسر قول الأزدي في أيوب: \"منكر الحديث\".\nانظر الجرح والتعديل (٢/ ٢٤٩)، الثقات لابن حبان (٨/ ٢٧٦)، ميزان الاعتدال (١/ ٢٨٥)، لسان الميزان (١/ ٤٨١).\n(^٣) أَبو صدقة، ذكره ابن حبان في ثقاته (٨/ ١٤٨).\n(^٤) الفزاري مولاهم المدني.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":157},{"text":"٢٦٦٩ - حدثني عبدة بن سليمان بن بكر البصري (^١) بمصر، حدثنا زكريا بن يحيى (^٢) كاتب العُمَري، حدثني المُفَضَّل بن فَضالة (^٣)، عن عبد الله بن سليمان (^٤)، عن نافع، عن ابن عمر أخبره أنه سمع النبي ﷺ يقول: \"إذا جاء أحدكم الجمعة فليغتسل\" (^٥).\n_________\n(^١) أَبو سهل (ت: ٢٧٣ هـ) قال فيه الدارقطني: صالح، وقال الحافظ: \"صدوق\".\nانظر: تهذيب التهذيب (٦/ ٤٦٠)، تقريب (٤٢٧١).\n(^٢) ابن صالح القضاعي، أَبو يحيى الحَرَسي -بمهملة وراء مفتوحتين، ثم مهملة- المصري، توفي ٢٤٢ هـ.\nوثقه مسلمة بن قاسم، والعقيلي، وزاد: \"حدَّث عن المفضل بأحاديث مستقيمة\"، وقال الذهبي: \"صدوق\"، وقال الحافظ: \"ثقة\".\nانظر: الكاشف (١/ ٤٠٦)، تهذيب التهذيب (٣/ ٣٣٦)، التقريب (٢٠٣٢).\n(^٣) ابن عبيد القِتْبَاني -بكسر القاف، وسكون المثناة، بعدها موحدة- المصري.\n(^٤) الحِميري الطويل، أَبو حمزة البصري، توفي ١٣٦ هـ. قال فيه البزار: \"حدث بأحاديث لم يتابع عليها\"، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"صدوق يخطئ\".\nانظر: الثقات (٧/ ٤١)، كشف الأستار عن زوائد البزار (٤/ ٧٤، ٢١٥)، تقريب (٣٣٧٠).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":158},{"text":"٢٦٧٠ - حدثنا الربيع بن سليمان المرادي، حدثنا يعقوب بن أبي عباد (^١)، حدثنا إسماعيل -يعني: ابن عقبة (^٢) -، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال -وهو يخطب يوم الجمعة-: \"من جاء منكم فليغتسل\" (^٣).\n_________\n(^١) يعقوب بن إسحاق بن أبي عباد المكي القَلْزَمي، قال فيه أَبو حاتم: \"محله الصدق، لا بأس به\"، وذكره ابن حبان في الثقات، ووثقه السمعاني.\nانظر: الجرح والتعديل (٩/ ٢٠٣)، الثقات (٩/ ٢٨٥)، الأنساب (٤/ ٥٣٦).\n(^٢) إسماعيل بن إبراهيم بن عقبة الأسدي مولاهم، المدني.\n(^٣) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":159},{"text":"٢٦٧١ - حدثنا أحمد بن عبد الرحمن الكُزْبُرَاني، حدثنا مسكين بن بُكير (^١)، حدثنا الأوزاعي (^٢)، عن الزهري (^٣)، عن سالم (^٤)، عن أبيه، وابن أبي روّاد (^٥)، عن نافع، عن ابن عمر، أنَّ النبي ﷺ قال: \"من جاء الجمعة\n⦗١٦٠⦘ فليغتسل\" (^٦).\n_________\n(^١) الحراني.\n(^٢) عبد الرحمن بن عمرو.\n(^٣) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٤) ابن عبد الله بن عمر بن الخطاب.\n(^٥) عبد العزيز بن أبي روَّاد -بفتح الراء وتشديد الواو- المدني، وثقه يحيى القطان، وابن معين، وأبو حاتم، وقال ابن عدي: \"في بعض حديثه ما لا يتابع عليه\"، وذكره ابن حبان في المجروحين، وقال: \"كان ممن غلب عليه التقشف، حتى كان لا يدري ما يحدث به، فروى أشياء لا يشك من الحديث صناعته إذا سمعها أنها موضوعة، كان يحدث بها توهمًا لا تعمدًا .. \"، وقال الدارقطني: \"هو متوسط في الحديث، وربما وهم\"، =\n⦗١٦٠⦘ = وقال الذهبي: \"ثقة مرجئ عابد\"، وقال الحافظ ابن حجر: \"صدوق عابد ربما وهم، ورمي بالإرجاء\"، توفي سنة ١٥٩ هـ. وقد جعله ابن المديني في الطبقة الثامنة عن نافع.\nانظر: سؤلات ابن الجنيد ص ٤٢٥، الجرح والتعديل (٥/ ٣٩٤)، المجروحين (٢/ ١٣٦) الكامل (٥/ ١٩٢١)، سؤلات البرقاني ص ٤٧، تهذيب الكمال (١٨/ ١٤٠)، الكاشف (١/ ٦٥٥)، شرح العلل (٢/ ٦١٧)، تهذيب التهذيب (٦/ ٣٣٩)، التقريب (٤٠٩٦).\n(^٦) حديث سالم عن أبيه تقدم برقم (٢٦٢١)، وحديث نافع تقدم في (ح ٢٦٢٣).","vol":"7","page":159},{"text":"٢٦٧٢ - حدثني محمد بن عبد الوهاب (^١)، حدثنا علي بن قادم (^٢)، ح\nوحدثنا الصّاغاني (^٣)، حدثنا عبيد الله بن موسى (^٤)، قالا: حدثنا عبد العزيز بن أبي روَّاد مثله (^٥).\n_________\n(^١) ابن حبيب العبدي الفراء النيسابوري، توفي (٢٧٢ هـ). انظر: تهذيب الكمال (٢٦/ ٢٩).\n(^٢) الخزاعي، الكوفي.\n(^٣) محمد بن إسحاق.\n(^٤) ابن باذام العبسي الكوفي.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":160},{"text":"٢٦٧٣ - حدثني أحمد بن محمد بن يحيى بن حمزة الحضرمي، حدثني أبي، عن أبيه، قال: حدثني -يعني: ابن سَمْعان (^١) - قال: أخبرني نافع\n⦗١٦١⦘ بإسناده مثله (^٢).\n_________\n(^١) عبد الله بن زياد بن سليمان بن سمعان المخزومي، أَبو عبد الرحمن المدني قاضيها، وهو =\n⦗١٦١⦘ = متروك، اتهم بالكذب كما تقدم في ترجمته.\n(^٢) أخرجه مسلم من طريق نافع به، كما تقدم في (ح ٢٦٢٣).","vol":"7","page":160},{"text":"٢٦٧٤ - حدثني أَبو الحسين محمد بن الحسين الأزدي (^١) في مسجد الفُسْطاط (^٢) -ومسكنه في جوار ابن بنت ابن مِقْلاص (^٣) -، حدثنا محمد بن عطاء الكوفي (^٤)،. . . . . . . . . . . . . . . . . . . . . . . ..\n⦗١٦٢⦘ حدثنا محمد بن فضيل (^٥)، عن أبيه (^٦)، ورَقَبَة (^٧)، والأجلح (^٨)، وليث بن أبي سُلَيْم (^٩)، وعثمان بن حكيم (^١٠) وحجاج بن أرطاة (^١١)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"من أتى منكم الجمعة فليغتسل\" (^١٢).\n_________\n(^١) لم أقف على ترجمته، وفي ميزان الاعتدال: \"محمد بن الحسين الأزدي، محله الصدق، قال الخطيب: أظنه من أهل جبلة\".\nوجبلة هذه مدينة بالشام إليها ينسب محمد بن الحسين الأزدي الجبلي، كما في معجم البلدان.\nومحمد هذا يروي عن محمد بن الفرج الأزرق (ت ٢٨٢ هـ) وأبي إسماعيل محمد بن إسماعيل الترمذي (ت ٢٨٠ هـ). وأبو إسماعيل شيخ للمصنف، كما في ح (٢٥٥٠)، فلعلّ شيخ المصنف هنا هو محمد المذكور، نزل مصر، وفيها سمع منه أَبو عوانة، والله أعلم.\nانظر: معجم البلدان (٢/ ١٢٣). ميزان الاعتدال (٤/ ٤٤٣) (تقريب ٦١٢٠).\n(^٢) مسجد الفسطاط: بناه عمرو بن العاص ﵁ إثر فتحه مصر، وبنائه مدينة الفسطاط، والفُسطَاط: بضم أوله، وسكون السين بعده، وقيل غير ذلك.\nانظر: معجم البلدان (٤/ ٣٠١).\n(^٣) لم أقف عليه.\n(^٤) لعله النخعي نزيل مصر، ذكره ابن أبي حاتم في الجرح والتعديل، وسمَّى عددًا من شيوخه، منهم: حفص بن غياث (ت ١٩٤ هـ)، ومحمد بن خازم أَبو معاوية (ت ١٩٥ هـ)، وعبد الله بن وهب (ت ١٩٧ هـ)، وهؤلاء من طبقة محمد بن فضيل =\n⦗١٦٢⦘ = (ت ١٩٥ هـ) شيخه في هذا الإسناد، فأظنه هو المراد، وقد سئل أَبو حاتم عنه فقال: \"شيخ\". توفي بعد ٢١٠ هـ كما في المقفى الكبير.\nانظر: الجرح والتعديل (٨/ ٤٦)، تذكرة الحفاظ (١/ ٢٩٧، ٣٠٢، ٣٠٤، ٣١٥)، المقفى الكبير (٦/ ٢٣١).\n(^٥) ابن غزوان الضبي مولاهم.\n(^٦) فضيل بن غزوان الكوفي.\n(^٧) رَقَبَة -بقاف، وموحدة مفتوحتين- ابن مصقلة العبدي، الكوفي.\n(^٨) أَجْلَح بن عبد الله بن حجية الكندي.\n(^٩) تقدم في ترجمته قول الحافظ ابن حجر فيه: \"صدوق اختلط جدًّا، ولم يتميز حديثه فترك\".\n(^١٠) ابن عباد بن حنيف الأوسي المدني.\n(^١١) النخعي، تقدم قول الحافظ ابن حجر فيه: \"صدوق كثير الخطأ والتدليس\".\n(^١٢) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":161},{"text":"٢٦٧٥ - حدثني الكديمي (^١)، حدثنا الهيثم بن الربيع\n⦗١٦٣⦘ العقيلي (^٢)، حدثنا عبد الرحمن بن عبد الملك الأنصاري (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) محمد بن يونس بن موسى الكُديمي -بالتصغير- أَبو العباس البصري، توفي سنة ٢٨٦ هـ.\nكذبه أَبو داود السجستاني، وموسى بن هارون، وذكره ابن حبان في المجروحين، وقال: \"كان يضع الحديث\"، ونحوه قول ابن عدي، ودافع عنه الخطيب ووثقه، وردَّ ذلك ابن حجر في التهذيب، وذكره سبط ابن العجمي في الكشف الحثيث عمن رمي بوضع الحديث، وقال الذهبي: \"أحد المتروكين\"، وقال الحافظ: \"ضعيف\". =\n⦗١٦٣⦘ = انظر: المجروحين (٢/ ٣١٣)، الكامل (٦/ ٢٢٩٤)، تاريخ بغداد (٣/ ٤٤٠ - ٤٤٥)، ميزان الاعتدال (٥/ ١٩٩)، الكشف الحثيث عمن رمي بوضع الحديث (٢٥٤)، التهذيب (٩/ ٥٤٣)، التقريب (٦٤١٩).\n(^٢) أَبو المثنى البصري، قال فيه أَبو حاتم: \"شيخ ليس بالمعروف\"، وذكره العقيلي في الضعفاء، وقال: \"في حديثه وهم\"، وقال الذهبي: \"صويلح\"، وقال الحافظ ابن حجر: \"ضعيف\".\nانظر: الضعفاء للعقيلي (٤/ ٣٥٣)، الجرح والتعديل (٩/ ٨٣)، الكاشف (٢/ ٣٤٤) التقريب (٧٣٧٣).\n(^٣) لعله: عبد الرحمن بن عبد الملك بن كعب بن عجرة الأنصاري، ذكره البخاري في التاريخ الكبير (٥/ ٣١٦)، وابن حبان في الثقات (٧/ ٨٣)، وانظر الحديث (٢٦٤٥).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":162},{"text":"٢٦٧٦ - حدثنا أَبو إسماعيل الترمذي (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا فضيل (^٣)، عن ابن أبي ليلى (^٤)، عن نافع، عن ابن عمر، عن النبي\n⦗١٦٤⦘ﷺ قال: \"إذا جاء -أو من أتى- الجمعة فليغتسل\" (^٥).\n_________\n(^١) محمد بن إسماعيل السُّلمي.\n(^٢) أحمد بن عبد الله بن يونس اليربوعي الكوفي.\n(^٣) ابن عياض بن مسعود، التميمي المكي.\n(^٤) محمد بن عبد الرحمن بن أبي ليلى الأنصاري، أَبو عبد الرحمن الكوفي.\nضعفه يحيى القطان، وابن معين، وأحمد بن حنبل، وقال أَبو زرعة الرازي: \"صالح ليس =\n⦗١٦٤⦘ = بأقوى ما يكون\". وقال أَبو حاتم: \"محله الصدق، كان سيء الحفظ، شغل بالقضاء فساء حفظه، لا يتهم بشيء من الكذب، إنما ينكر عليه كثرة الخطأ، يكتب حديثه ولا يحتج به\"، وقال الذهبي: \"صدوق إمام، سيء الحفظ، وقد وثق\"، وقال الحافظ: \"صدوق سيء الحفظ جدًّا\".\nانظر: الجرح والتعديل (٧/ ٣٢٣)، ميزان الاعتدال (٥/ ٥٩)، تهذيب التهذيب (٩/ ٣٠٢)، تقريب (٦٠٨١).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":163},{"text":"٢٦٧٧ - حدثنا علي بن عثمان النُّفَيلي (^١)، حدثنا الحسن بن محمد بن أَعْيَن، حدثنا فُلَيح (^٢)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"من أتى منكم الجمعة فليغتسل\" (^٣).\n_________\n(^١) علي بن عثمان بن محمد بن سعيد النفيلي.\n(^٢) فُلَيح -بالتصغير- بن سليمان بن أبي المغيرة الخزاعي -أو الأسلمي- المدني.\n(^٣) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":164},{"text":"٢٦٧٨ - حدثني ابن ناجية (^١)، حدثنا الحسن بن قَزَعَة (^٢)، حدثنا زياد بن عبد الله البَكَّائي (^٣)، حدثنا يزيد بن أبي زياد (^٤)، عن نافع، عن ابن\n⦗١٦٥⦘ عمر، قال: قال النبي ﷺ: \"إذا كان هذا اليومُ فاغتسلوا\" (^٥).\n_________\n(^١) عبد الله بن محمد بن ناجية البغدادي.\n(^٢) الهاشمي مولاهم البصري.\n(^٣) البَكَّائي الكوفي.\n(^٤) يزيد بن أبي زياد القرشي الهاشمي.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":164},{"text":"٢٦٧٩ - حدثني عَلَّان (^١)، عن محمد بن إِشْكاب (^٢) قال: حدثنا أبي (^٣)، عن أبي عمر المقرئ حفص بن سليمان (^٤)، عن سالم الأفطس (^٥)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إذا جاء أحدكم إلى الجمعة\n⦗١٦٦⦘ فليغتسل\" (^٦).\n_________\n(^١) علي بن عبد الرحمن بن محمد بن المغيرة المخزومي مولاهم، المصري، لقبه عَلَّان -بفتح المهملة وتشديد اللام-، توفي ٢٧٢ هـ.\nانظر: تهذيب الكمال (٢١/ ٥١)، كشف النقاب (٢/ ٣٣)، التقريب (٤٧٦٥).\n(^٢) محمد بن الحسين بن إبراهيم العامري، أَبو جعفر المعروف بابن إشكاب -بكسر أوله، وسكون المعجمة، وآخره موحدة- البغدادي. قال فيه أَبو حاتم: \"صدوق\"، ووثقه ابنه، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٧/ ٢٣٠)، الثقات (٩/ ١٢٤).\n(^٣) الحسين بن إبراهيم، لقبه: إشكاب البغدادي، توفي ١٤٥ هـ، ذكره الخطيب البغدادي في تاريخه ووثقه، وكذا قال الحافظ في التقريب، وروى له البخاري حديثًا واحدًا مقرونًا بغيره.\nانظر: تاريخ بغداد (٨/ ١٨)، تهذيب الكمال (٦/ ٣٥١)، التقريب (١٣٠٣).\n(^٤) الأسدي الكوفي، صاحب عاصم، ويقال له: حفيص، توفي ١٨٠ هـ، قال فيه ابن معين: \"ليس بثقة\"، وقال الإمام أحمد: \"متروك الحديث\"، وضعفه غير واحد، وقال الحافظ: \"متروك الحديث مع إمامته في القراءة\".\nانظر: تاريخ الدارمي (٩٨)، الجرح والتعديل (٣/ ١٧٣)، تهذيب الكمال (٧/ ١٣)، تقريب (١٤٠٥).\n(^٥) سالم بن عجلان الأموي مولاهم الحراني.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":165},{"text":"٢٦٨٠ - ذكر عمر بن مدرك القاصُّ (^١)، حدثنا مكي (^٢)، حدثنا أَبو حنيفة (^٣)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"من أتى الجمعة فليغتسل\" (^٤).\n_________\n(^١) البلخي الرازي. متروك واهٍ، كما تقدّم في ترجمته.\n(^٢) ابن إبراهيم بن بشير التميمي البلخي.\n(^٣) النعمان بن ثابت الكوفي، الإمام مع جلالته وفقهه، ضعفه الإمام أحمد، وابن سعد، والدارقطني، وذكره الذهبي في الديوان، وقال البخاري: \"سكتوا عنه\" -أي تركوه-، وقال الإمام مسلم: \"مضطرب الحديث، ليس له كبير حديث صحيح\"، وقال النسائي: \"ليس بالقوي في الحديث\".\nانظر: الطبقات (٦/ ٣٦٩)، الثاريخ الكبير (٨/ ٨١)، الكنى والأسماء للإمام مسلم (١/ ٢٧٦)، الضعفاء للعقيلي (٤/ ٢٨٥)، الضعفاء والمتروكين (١٠٠)، الكامل في الضعفاء (٧/ ٢٤٧٩)، سنن الدارقطني (١/ ٣٢٣)، الديوان (٤١١).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقده في ح ٢٦٢٣.","vol":"7","page":166},{"text":"٢٦٨١ - حدثنا ابن أبي مَسرّة (^١)، حدثنا أبي (^٢)، حدثنا هشام بن سليمان (^٣)، ح\n⦗١٦٧⦘ وحدثني أَبو بكر (^٤) اليَحْصُبي (^٥)، حدثنا التِّبَاعي (^٦) -وهومعروف،\n⦗١٦٨⦘ قاله أَبو عوانة-، عن موسى (^٧)، كلاهما عن ابن جريج (^٨) قال: سمعت نافعًا يحدث عن ابن عمر أن النبي ﷺ قال وهو على المنبر: \"من جاء منكم الجمعة فليغتسل\" (^٩).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث بن أبي مسرّة المكي.\n(^٢) ذكره الفاكهي في أخبار مكة، وعده من فقهاء مكة، وترجم له الفاسي في العقد الثمين، وتبع الفاكهي فيما ذكره، ولم أر من ذكره غيرهما.\nانظر: أخبار مكة (٢/ ٣٤٨)، العقد الثمين (٣/ ٤١).\n(^٣) ابن عكرمة بن خالد المخزومي المكي.\n(^٤) لم أقف على ترجمته.\n(^٥) اليحصبي: بفتح الياء المنقوطة من تحتها، وسكون الحاء المهملة، وكسر الصاد المهملة، وقيل: بضم الصاد -وهو أشهر- وكسر الباء المنقوطة بواحدة؛ وهذه نسبة إلى قبيلة يحصب من حمير، كما في الأنساب للسمعاني (٥/ ٦٨٢).\n(^٦) عبد الله بن محمد التِّبَاعي -بالمثناة من فوق، ثم باء موحدة- هكذا في الأصل وإتحاف المهرة (٣/ ٢٠٩ / أ، ٥/ ١٢٢/ ب- مخطوط) و(٩/ ١٥١ ح ١٧٥١ - المطبوع).\nوقد اختلفت المصادر في ضبط \"التباعي\": فسماه المزي في تهذيبه؛ فقال: عبد الله بن محمد التناعي -بالمثناة من فوق بعدها نون-، وفي إكمال ابن ماكولا، وأنساب السمعاني، وتوضيح المشتبه: التِّنْعي: بكسر التاء المنقوطة باثنين من فوقها، وسكون النون، وفي آخرها العين، وهي نسبة إلى بني تنع من همدان، أو إلى بني تنعة بن هاني من حضرموت، أو هي نسبة إلى قرية باليمن كما في التوضيح.\nوقال ابن حبان في ثقاته: \"عبد الله بن محمد البياعي -بالباء الموحدة، ثم الياء المنقوطة باثنتين من تحتها- من أهل اليمن، يروي عنه ابن عيينة، وكان راويًا لأبي قُرّة، روى عنه اليمانيون، وكان مستقيم الحديث، كنيته أَبو محمد\".\nولعل ما في الثقات تصحيف وصوابه يحتمل أن يكون: التِّباعي أو التِّناعي، إذ في كلا النسبتين محدِّثون تِباعيون وتِناعيون من أهل اليمن كما في تاج العروس.\nانظر: الثقات (٨/ ٣٥٦)، الأنساب (١/ ٤٨٢)، تهذيب الكمال (٢٩/ ٨١)، إكمال ابن ماكولا (١/ ٥٤١)، إتحاف المهرة (٣/ ٢٠٩/ أ، ٥/ ١٢٢ / ب- مخطوط) و(٩/ ١٥١ ح ١٧٥١ - المطبوع)، وتوضيح المشتبه (٢/ ١٨) تاج العروس، (٥/ ٢٨٨، ٢٩٣).\n(^٧) ابن طارق اليماني، أَبو قرة -بضم القاف- الزبيدي -بفتح الزاي-.\nقال أَبو حاتم: \"محله الصدق\"، وثقه الحكم والخليلي، وذكره ابن حبان في الثقات، وقال: \"يغرب\"، وتبعه الحافظ ابن حجر، وقال الذهبي: \"صدوق\".\nانظر: الجرح والتعديل (٨/ ١٤٨) الثقات (٩/ ١٥٩) الميزان (٥/ ٣٣٢) تهذيب التهذيب (١٠/ ٣٥٠) تقريب (٦٩٧٧).\n(^٨) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\n(^٩) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":166},{"text":"٢٦٨٢ - حدثنا جعفر الطيالسي (^١)، حدثنا عبد الله بن عون الخَرَّاز (^٢)، حدثنا أَبو إسماعيل المُؤَدِّب (^٣)،\n⦗١٦٩⦘ عن مسعر (^٤)، عن رجل من بجيلة (^٥)، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: \"من أتى الجمعة فليغتسل\" (^٦).\n_________\n(^١) جعفر بن محمد بن أبي عثمان، البغدادي.\n(^٢) عبد الله بن عون بن أبي عون الهلالي الخرَّاز -بمعجمة ثم مهملة، وآخره زاي- نسبة إلى خرز الجلود. انظر: توضيح المشتبه (٢/ ٣٤٤)، تقريب (٣٥٢٠).\n(^٣) إبراهيم بن سليمان بن رَزين الأُرْدُنِّي -بضم الهمزة، وسكون الراء، وضم الدال، بعدها نون ثقيلة- البغدادي.\nوثقه ابن معين -في رواية- وأبو داود والعجلي وابن حبان وغيرهم، وقال الإمام أحمد والنسائي: \"ليس به بأس\"، وقال ابن عدي: لم أجد في ضعفه إلا ما حكاه معاوية بن صالح عن يحيى -ابن معين-، وله أحاديث كثيرة غرائب حسان تدل على أن أبا إسماعيل من أهل الصدق وهو ممن يكتب حديثه\"، وقال الحافظ ابن =\n⦗١٦٩⦘ = حجر: \"صدوق يغرب\".\nانظر: تاريخ الدارمي ص ١٥٨، معرفة الثقات (١/ ٢٠٢)، الثقات لابن حبان (٦/ ١٤)، الكامل (١/ ٢٥٠)، تهذيب التهذيب (١/ ١٢٥)، التقريب (١٨١).\n(^٤) لعله: مسعر بن كدام الهلالي، ويحتمل أن يكون: مسعر بن حبيب الجرْمي، وكلاهما ثقتان.\n(^٥) لم أقف على بيانه، وإسناد المصنف فيه ضعفٌ لجهالة الراوي عن نافع، ولكنه يتقوى بالمتابعات السابقة عن نافع.\n(^٦) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":168},{"text":"٢٦٨٣ - حدثنا ابن مهدي الأيلي (^١)، حدثنا بشر بن معاذ (^٢)، حدثنا ثابت بن زهير (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من\n⦗١٧٠⦘ أتى الجمعة فليغتسل\" (^٤).\n_________\n(^١) محمد بن مهدي، أَبو عبد الله الأيلي. ترجمه ابن أبي حاتم، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل: (٨/ ١٠٦)، الثقات (٩/ ٩٩).\n(^٢) العَقَدي -بفتح المهملة والقاف- البصري الضرير.\n(^٣) أَبو زهير البصري. ذكره ابن المديني في المتروكين من أصحاب نافع، وقال البخاري: \"منكر الحديث\" -أي لا تحل الرواية عنه-، وقال أَبو حاتم: \"منكر الحديث، ضعيف الحديث، لا يشتغل به\"، وقال النسائي: \"ليس بثقة\"، وأورد ابن عدي حديثه هذا، وقال: \"كل أحاديثه تخالف الثقات في أسانيدها ومتونها\".\nانظر: الضعفاء والمتروكين (٢٧)، الجرح والتعديل (٢/ ٤٥٢)، الكامل في الضعفاء (٢/ ٥٢٢)، لسان الميزان (١/ ٧٦)، التقريب (٧٠٢).\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":169},{"text":"٢٦٨٤ - حدثني أَبو رفاعة عمارة بن وَثِيْمَة (^١) بن موسى، حدثنا يحيى بن سليمان الجعفي (^٢)، حدثنا سليمان بن حَيَّان (^٣)، عن الأجلح (^٤)، وعثمان بن الأسود (^٥)، وحجاج (^٦) عن نافع، عن ابن عمر قال: سمعت النبي ﷺ-وهو على المنبر- يقول: \"من أتى الجمعة فليغتسل\" (^٧).\n_________\n(^١) وَثِيمَة: بفتح الواو، وكسر الثاء المثلثة، وسكون الياء المثناة من تحتها، وفتح الميم، وبعدها هاء ساكنة. وفيات الأعيان (٦/ ١٣).\nوأبو رفاعة مؤرخ، صنف تاريخًا على السنين وحدث به، وتوجد قطعة منه في مخطوطات الفاتيكان.\nانظر: المنتظم في تاريخ الأمم والملوك (١٣/ ١٣)، تاريخ الإسلام -حوادث ٢٨١ - ٢٩٠ ص: ٢٣٠)، البداية والنهاية (١١/ ١٠٢)، الأعلام للزركلي (٥/ ٣٨).\n(^٢) يحيى بن سليمان بن يحيى الكوفي.\n(^٣) سليمان بن حَيَّان -بحاء مهملة مفتوحة، بعدها ياء مثناة تحتية مشددة- الأزدي، الأحمر الكوفي. توضيح المشتبه (٢/ ١٦٢).\n(^٤) أجلح بن عبد الله بن حُجَيَّة.\n(^٥) ابن موسى المكي.\n(^٦) ابن أرطاة النخعي الكوفي.\n(^٧) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":170},{"text":"٢٦٨٥ - حدثني أَبو إسحاق السرَّاج (^١)، حدثني أخي محمد بن\n⦗١٧١⦘ إسحاق (^٢)، عنّي، عن محمد بن أبان الواسطي (^٣)، عن جرير بن حازم (^٤)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"من جاء منكم إلى الجمعة فليغتسل\" (^٥).\nقال أَبو عوانة: سألت عنه محمد بن إسحاق فأمسك عنه (^٦).\n_________\n(^١) إبراهيم بن إسحاق الثقفي.\n(^٢) محمد بن إسحاق، السرّاج.\n(^٣) محمد بن أبان بن عمران الطحان (ت: ٢٣٨ هـ)، ذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\"، وقال ابن حجر: \"صدوق تكلم فيه الأزدي\".\nانظر: الثقات (٩/ ٨٧)، تقريب (٥٦٨٨).\n(^٤) ابن زيد الأزدي البصري.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.\n(^٦) هذا الحديث رواه الخطيب البغدادي في تاريخ بغداد (١/ ٢٤٩) من طريق أبي سعد الماليني بسنده إلى محمد بن إسماعيل البخاري، قال: نبأنا محمد بن إسحاق السراج، قال: نبأنا أخي إبراهيم بن إسحاق، قال: نبأنا محمد بن أبان … فذكره عن إبراهيم من غير شك.\nثم قال: قال لنا أَبو سعد: سمع مني أحمد بن منصور الحافظ هذا الحديث واستغربه، وقال: \"للبخاري عن السراج أحاديث، ولكن هذا غريب\".","vol":"7","page":170},{"text":"٢٦٨٦ - حدثني محمد بن علي الصائغ (^١) -بمكة في حجتي الخامسة- حدثنا أحمد بن شبيب بن سعيد الحبطي (^٢)، حدثنا أبي، عن\n⦗١٧٢⦘ يونس بن يزيد (^٣)، عن نافع، عن ابن عمر، قال: بينا رسول الله ﷺ يخطب يوم الجمعة فقال في خطبته: \"من جاء إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) محمد بن علي بن زيد، أَبو عبد الله المكي (ت ٢٩١ هـ) ذكره ابن حبان في الثقات، ووثقه الذهبي. انظر: الثقات (٩/ ١٥٢)، سير أعلام النبلاء (١٣/ ٤٢٨).\n(^٢) الحبطي: بفتح المهملة، والباء المنقوطة بواحدة، وفي آخرها الطاء المهملة؛ هذه نسبة إلى الحبطات، وهو بطن من تميم.\nانظر: الأنساب (٢/ ١٦٩)، تهذيب الكمال (١/ ٣٢٧).\n(^٣) ابن أبي النجاد الأيلي (ت ١٥٩ هـ) وفي رواية المصنف علو معنوي لتقدم وفاة يونس على الليث (ت ١٧٥ هـ) راويه عن نافع عند مسلم.\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":171},{"text":"٢٦٨٧ - حدثنا ابن أبي خيثمة (^١)، حدثنا موسى بن إسماعيل (^٢)، حدثنا خليفة بن غالب (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"من جاء إلى الجمعة فليغتسل\" (^٤).\n_________\n(^١) أحمد بن زهير النسائي البغدادي.\n(^٢) المِنْقَري -بكسر الميم، وسكون النون، وفتح القاف، والراء- أَبو سلمة التبوذكي- بفتح التاء المعجمة بنقطتين من فوق وضم الباء المنقوطة بواحدة والذال المعجمة المفتوحة بعد الواو-. انظر الأنساب (١/ ٤٤٦ - ٥/ ٣٩٦)، تقريب (٦٩٤٣).\n(^٣) الليثي البصري.\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":172},{"text":"٢٦٨٨ - حدثنا محمد بن سليمان الباغندي (^١)، حدثنا أَبو منصور (^٢)،\n⦗١٧٣⦘ حدثنا عمر بن قيس (^٣)، عن نافع، عن ابن عمر قال: سمعت النبي ﷺ يقول وهو على المنبر: \"من أتى الجمعة فليغتسل\" (^٤).\n_________\n(^١) محمد بن سليمان بن الحارث الباغندي (ت: ٢٨٣ هـ). ضعفه محمد بن أبي الفوارس، والدارقطني في رواية، وقال مرة: \"لا بأس به\"، وذكره ابن حبان في الثقات، وقال الخطيب: \"والباغندي مذكور بالضعف ولا أعلم لأي علة ضُعِّف، فإن رواياته كلها مستقيمة، ولا أعلم في حديثه منكرًا\".\nانظر: الضعفاء والمتروكين ص ١٤٠، الثقات (٩/ ١٤٩) تاريخ بغداد (٥/ ٢٩٨)، ميزان الإعتدال (٥/ ١٧)، لسان الميزان (٥/ ١٨٧).\n(^٢) الحارث بن منصور الواسطي الزاهد.\n(^٣) المكي المعروف بـ: \"سندل\"، بفتح المهملة، وسكون النون، وآخره لام.\n(^٤) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":172},{"text":"٢٦٨٩ - حدثنا أحمد بن إسحاق الوَزَّان (^١)، حدثنا أَبو سلمة (^٢)، حدثنا أبان (^٣)، حدثنا يحيى بن أبي كثير (^٤)، وأيوب (^٥)، والحجاج (^٦)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"من جاء منكم الجمعة\n⦗١٧٤⦘ فليغتسل\" (^٧).\n_________\n(^١) أحمد بن إسحاق بن صالح، أَبو بكر الوَزَّان -بزاي مشددة، وآخره نون، كما في التوضيح- الواسطي (ت: ٢٧٧ هـ). قال فيه أَبو حاتم: \"صدوق\"، وقال الدارقطني: \"لا بأس به\".\nانظر: الجرح والتعديل (٢/ ٤١)، سؤالات الحاكم ص ٩١، تاريخ بغداد (٤/ ٢٨)، توضيح المشتبه (٩/ ١٧٩).\n(^٢) موسى بن إسماعيل المنقري.\n(^٣) ابن يزيد العطار البصري، توفي في حدود الستين ومائة، وثقه غير واحد، وقال الإمام أحمد: \"ثبت في كل المشايخ\"، وأورد ابن عدي بعض غرائبه وحسّن حديثه، ولكن تعقبه الذهبي بقوله: \"بل هو ثقة حجة\"، وقال ابن حجر: \"ثقة، له أفراد\". وروى له الجماعة إلّا ابن ماجه.\nانظر: الجرح والتعديل (٢/ ٢٩٩)، الكامل (١/ ٣٨١)، ميزان الاعتدال (١/ ١٦)، تهذيب التهذيب (١/ ١٠١) التقريب (١٤٣).\n(^٤) الطائي.\n(^٥) يحتمل أن يكون: أيوب بن أبي تميمة السختياني، أو: أيوب بن موسى المكي، وكلاهما ثقتان.\n(^٦) ابن أرطاة النخعي.\n(^٧) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":173},{"text":"٢٦٩٠ - حدثنا محمد بن الحارث بن صالح المخزومي (^١) -بمدينة الرسول ﷺ، حدثنا إسماعيل بن أبي أويس (^٢)، حدثني أبي، عن عاصم بن محمد (^٣)، عن أخويه عمر وزيد (^٤)، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"إذا انطلق أحدكم إلى الجمعة فليغتسل\" (^٥).\n_________\n(^١) المديني، قال فيه أَبو حاتم: \"صدوق\". الجرح والتعديل (٧/ ٢٣١).\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي المدني.\n(^٣) ابن زيد بن عبد الله بن عمر بن الخطاب ﵄.\n(^٤) ابني محمد بن زيد بن عبد الله بن عمر بن الخطاب ﵄.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":174},{"text":"٢٦٩١ - حدثني أحمد بن الهيثم السَرَّمَرِّي (^١)، حدثنا سعد بن عبد الحميد (^٢)،. . . . . . . . . . .. .. . .\n⦗١٧٥⦘ حدثنا ابن أبي الزناد (^٣)، عن موسى بن عقبة (^٤)، عن نافع، عن ابن عمر، عن النبي ﷺ أنه قال -وهو يخطب يوم الجمعة-: \"إذا جاء أحدكم إلى الجمعة فليغتسل\" (^٥).\n_________\n(^١) السَّرَّمرّي: بفتح السين، والراء المشددتين نسبة إلى مدينة (سامرّا)، وذكر السمعاني في أنسابه (٣/ ٢٠٢) أن النسبة إليها سامرّي، وقد ينسبون بـ \"سرّمرّي\"، وشيخ المصنف هنا هو: أحمد بن الهيثم بن خالد العسكري.\n(^٢) ابن جعفر الأنصاري، أَبو معاذ المدني (ت: ٢١٩ هـ). قال فيه ابن معين: \"ليس به بأس\"، وقال صالح بن محمد البغدادي: \"سيء الحفظ\"، وضعفه ابن حبان، ووثقه الذهبي، وقال الحافظ: \"صدوق له أغاليط\".\nانظر: \"سؤالات ابن الجنيد\" (٤٢٦)، المجروحين (١/ ٣٥٧)، تهذيب الكمال (١٠/ ٢٨٧)، المجرد (١٩٩)، تقريب (٢٢٤٧).\n(^٣) عبد الرحمن بن أبي الزناد عبد الله بن ذكوان المدني، ت: ١٧٤ هـ.\n(^٤) ابن أبي عياش -بتحتانية ومعجمة- الأسدي.\nانظر: تهذيب الكمال (٢٩/ ١١٥)، تقريب (٦٩٩٢).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":174},{"text":"٢٦٩٢ - حدثني علي بن منجح (^١)، حدثنا الحَسَن بن الجُنَيد (^٢)، حدثنا سعيد بن مسلمة (^٣)، حدثنا إسماعيل بن أمية (^٤)، عن نافع، عن ابن عمر قال: خطبنا رسول الله ﷺ فقال: \"من جاء الجمعة فليغتسل\" (^٥).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ابن أبي جعفر البغدادي، البزاز.\n(^٣) ابن هشام بن عبد الملك بن مروان الأموي. قال فيه ابن معين: \"ليس بشيء\". وقال البخاري: \"سعيد عن إسماعيل بن أمية منكر\"، وقال أيضًا: \"فيه نظر\"، وضعفه النسائي والدارقطني، وزاد: \"يعتبر به\"، وابن حجر، وقال الذهبي: \"واهٍ\".\nانظر: التاريخ الكبير (٣/ ٥١٦)، الضعفاء الصغير (ص ١٠٦)، تاريخ عثمان الدارمي (١١٩)، الضعفاء والمتروكين ص ٤١٣، الكاشف (١/ ٤٤٤) التقريب (٢٣٩٥).\n(^٤) ابن عمرو بن سعيد بن العاص الأموي. انظر: تهذيب الكمال (٣/ ٤٥).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":175},{"text":"٢٦٩٣ - حدثني محمد بن نَهَار بن أبي الْمُحَيّاة (^١)، حدثنا عمرو بن\n⦗١٧٦⦘ رافع (^٢) أخبرنا علي بن عبد الله العامري (^٣)، حدثنا عبد الكريم (^٤)، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول: \"من جاء منكم إلى الجمعة فليغتسل\" (^٥).\n_________\n(^١) محمد بن نَهَار -أوله نون مفتوحة، وآخره راء ابن عمَّار بن أبي المحياة يحيى بن =\n⦗١٧٦⦘ = يعلى، أَبو الحسن التيمي البغدادي، (ت: ٢٨٢ هـ)، أورده الخطيب في تاريخ بغداد، وذكر عن الدارقطني أنه ضعفه.\nانظر: تاريخ بغداد (٣/ ٣٢٨)، الإكمال (٧/ ٣٦٩).\n(^٢) ابن الفرات القزويني البجلي.\n(^٣) علي بن عبد الله بن راشد البصري، قال فيه أَبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل (٦/ ١٩٣)، الثقات (٨/ ٤٥٨).\n(^٤) يحتمل أن يكون: عبد الكريم بن أبي المُخَارِق -بضم الميم، وبالخاء المعجمة- أبا أمية البصري، (ت: ١٢٦ هـ).\nضعفه ابن عيينة، وابن معين، وأبو حاتم وغيرهم، وهو مجمع على ضعفه كما قال ابن عبد البر ﵀.\nوقال المزي: استشهد به البخاري، وروى له مسلم في المتابعات، وتعقبه ابن حجر فيما ادعاه، وقد قال أَبو حاتم في ترجمة: علي العامري: \"روى عن عبد الكريم أبي أمية كتابًا\"، إلا أن ابن حبان أورد في شيوخ العامري: عبد الكريم الجزري؛ فيحتمل أن يكون هو الراوي عن نافع في هذا الحديث، وعبد الكريم أَبو الحسن الجزري ثقة متقن كما في التقريب، وقد روى عن نافع كما روى ابن أبي المخارق أيضًا. والله تعالى أعلم.\nانظر: تاريخ الدوري (٢/ ٢٦٣)، الجرح والتعديل (٦/ ٦٠)، تهذيب الكمال (١٨/ ٢٦٥)، تهذيب التهذيب (٦/ ٣٧٧)، التقريب (٤١٥٤، ٥٦٤١).\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":175},{"text":"٢٦٩٤ - حدثني أَبو القاسم عبد الله بن شعيب الحَربي (^١)، حدثني أَبو إسحاق إبراهيم بن محمد الشيباني ببغداد (^٢)، حدثني الليث بن الحارث بن محمد بن حاتم بن زيد، قال: حدثني أبي، حدثنا داود بن الزِّبْرِقان (^٣)، عن محمد بن جُحادة (^٤)، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من أتى الجمعة فليغتسل\" (^٥).\n_________\n(^١) عبد الله بن شعيب بن محمد بن شعيب العبدي، ذكره الخطيب في تاريخه (٩/ ٤٧٥)، ولم يذكر فيه جرحًا أو تعديلًا، ولم أقف له على ترجمة عند غيره.\n(^٢) لم أقف على ترجمته ولا على شيخه، ولا على والد شيخه، فيما لدي من المصادر.\n(^٣) الرَّقَاشي البصري، نزيل بغداد. قال فيه ابن معين: \"ليس بشيء\"، وضعفه جدًّا ابن المديني وأبو زرعة والنسائي، وكذبه الجوزجاني، وقال الذهبي: \"ضعفوه\"، وقال ابن حجر: \"متروك، وكذبه الأزدي\".\nانظر: تاريخ الدارمي (ص ١٠٩)، أحوال الرجال (ص ١١١)، الكاشف (١/ ٣٧٩)، تهذيب التهذيب (٣/ ١٨٥)، تقريب (١٧٨٥).\n(^٤) محمد بن جُحادة -بضم الميم، وتخفيف المهملة- الكوفي.\n(^٥) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":177},{"text":"٢٦٩٥ - حدثنا إبراهيم بن إسحاق السرَّاج، حدثنا صالح بن مالك (^١)، حدثنا عبد القدوس بن حبيب (^٢)، عن نافع، عن ابن عمر أنَّ\n⦗١٧٨⦘ النبي ﷺ قال: \"من جاء منكم إلى الجمعة فليغتسل\" (^٣).\n_________\n(^١) الخوارزمي.\n(^٢) الكلاعي الوحاظي، أَبو سعيد الشامي، كذبه عبد الرزاق الصنعاني، وإسماعيل بن عياش، وصرح ابن حبان بأنه كان يضع الحديث على الثقات.\nانظر: المجروحين (٢/ ١٣١)، الكشف الحثيث (١٧١) لسان الميزان (٤/ ٤٥).\n(^٣) أخرجه مسلم من طريق نافع به، كما تقدم في ح ٢٦٢٣.","vol":"7","page":177},{"text":"٢٦٩٦ - ز- حدثنا الصّاغاني (^١)، حدثنا يحيى بن بُكَير المصري (^٢)، حدثنا المفضَّل بن فضالة (^٣)، عن عياش بن عباس (^٤)، عن بُكَير بن عبد الله بن الأشج (^٥)، عن نافع، عن ابن عمر عن حفصة زوج النبي ﷺ، عن النبي ﷺ أنه قال: \"رواح الجمعة على كلِّ محتلم، وعلى من راح الجمعة الغسل\" (^٦).\n_________\n(^١) محمد بن إسحاق.\n(^٢) يحيى بن عبد الله بن بكير المخزومي مولاهم المصري.\n(^٣) ابن عبيد القتباني المصري.\n(^٤) عياش بن عباس -بموحدة ومهملة- القتباني -بكسر القاف وسكون المثناة- المصري.\n(^٥) المدني، نزيل مصر.\n(^٦) هذا الحديث من زوائد المصنف على مسلم، وقد أخرجه أَبو داود في السنن (١/ ٢٤٤) كتاب الطهارة -باب الغسل في يوم الجمعة، ح ٣٤١، والنسائي في السنن (٣/ ٨٩) كتاب الجمعة -باب التشديد في التخلف عن الجمعة، ح ١٣٧، وابن الجارود في المنتقى (ح ٢٨٧)، وابن خزيمة في الصحيح (٣/ ١١٠) كتاب الجمعة -باب الدليل على أن الجمعة فرض، وابن حبان في صحيحه (٤/ ٢٢) كتاب الطهارة -باب غسل الجمعة، والطبراني في معجمه الأوسط (٥/ ١٠٨ - ١٠٩)، وأبو نعيم في الحلية (٨/ ٣٢٢).\nكلهم من طرق عن المفضل بن فضالة به، وقال الطبراني عقب إخراجه الحديث: \"لم يرو هذا الحديث عن نافع، عن ابن عمر، عن حفصة إلا بكير بن عبد الله، ولا عن =\n⦗١٧٩⦘ = بكير إلا عياش بن عباس، تفرد به المفضل بن فضالة\"، وبنحوه قال أَبو نعيم أيضًا، لكن قال الحافظ ابن حجر معقبًا على كلام الطبراني: \"رواته ثقات، فإن كان محفوظًا فهو حديث آخر، ولا مانع أن يسمعه ابن عمر من النبي ﷺ وغيره من الصحابة، فسيأتي في ثاني أحاديث الباب من رواية ابن عمر، عن أبيه، عن النبي ﷺ، ولا سيما مع اختلاف المتون\" فتح الباري (٢/ ٤١٧).\nوفي هذا الحديث من فوائد الاستخراج ما تقدمت الإشارة إليه في مقدمة الكتاب.","vol":"7","page":178},{"text":"٢٦٩٧ - حدثني عيسى بن أحمد (^١)، حدثنا بشر بن بكر (^٢)، عن الأوزاعي (^٣)، قال: حدثني يحيى بن أبي كثير (^٤) قال: حدثنا أَبو سلمة (^٥)، قال: حدثني أَبو هريرة قال: \"بَيْنَا عمر ﵁ يخطب الناس يوم الجمعة\n⦗١٨٠⦘ دخل عثمان فعرَّض به عمر ﵄ فقال: ما بال رجالٍ يتأخرون بعد النداء! فقال عثمان: يا أمير المؤمنين! ما زدت حين سمعت النداء على أن توضأت ثم أقبلت، قال: والوضوء أيضًا!! ألم تسمعوا رسول الله ﷺ يقول: إذا جاء أحدكم الجمعة فليغتسل\" (^٦).\n_________\n(^١) العسقلاني.\n(^٢) التِّنِّيسي: نسبة إلى تنيس -بكسر التاء المنقوطة باثنتين من تحتها، والسين غير المعجمة؛ بلدة من ديار مصر- أَبو عبد الله البجلي، توفي سنة ٢٠٥ هـ، وثقه النقاد، وقال مسلمة بن قاسم: \"يروي عن الأوزاعي أشياء انفرد بها، وهو لا بأس به، إن شاء الله تعالى\". وقال الذهبي: \"صدوق، ثقة، لا طعن فيه\"، وقد أخرج له البخاري من حديثه عن الأوزاعي. انظر: الأنساب (١/ ٤٨٧)، تهذيب الكمال (٤/ ٩٥)، الميزان (١/ ٣١٤)، تهذيب التهذيب (١/ ٤٤٤).\nوقد تابعه محمد بن يوسف الفريابي عند الدارمي في سننه (١/ ٤٣٤) كتاب الصلاة -باب الغسل يوم الجمعة، والوليد بن مسلم عند مسلم كما سيأتي.\n(^٣) عبد الرحمن بن عمرو.\n(^٤) الطائي، مولاهم.\n(^٥) ابن عبد الرحمن بن عوف الزهري.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٥٨٠) كتاب الجمعة، ح ٨٤٥/ ٤ من طريق الأوزاعي به مثله، وفي رواية المصنف متابعة للوليد بن مسلم عن الأوزاعي عند مسلم، والوليد مدلس وقد عنعن، وهذا من فوائد الاستخراج هنا.\nوالحديث متفق عليه، قد أخرجه البخاري (الصحيح مع الفتح ٢/ ٤٣٠) كتاب الجمعة- ح ٨٨٢ من طريق يحيى به، نحوه.","vol":"7","page":179},{"text":"٢٦٩٨ - حدثنا الدَّنْدَاني موسى بن سعيد (^١)، حدثنا أَبو توبة (^٢)، حدثنا معاوية بن سلَّام (^٣)، عن يحيى (^٤) قال: أخبرني أَبو سلمة، أن أبا هريرة أخبره \"أن عمر ﵁ بَيْنَا هو يخطب يوم الجمعة إذ جاء رجلٌ، فقال عمر: تَحْتَبِسون عن الصلاة؟! فقال الرجل: ما هو إلا أني سمعت النداء! قال عمر: وأيضًا؟! ألم تسمع رسول الله ﷺ يقول: إذا جاء\n⦗١٨١⦘ أحدكم الجمعة فليغتسل\" (^٥).\n_________\n(^١) موسى بن سعيد الطرسوسي، أَبو بكر الدَّنداني -بالنون بين المهملتين، بعدهما الألف، وفي آخرها نون أخرى-. الأنساب (٢/ ٤٩٧).\n(^٢) الربيع بن نافع الحلبي الطرسوسي.\n(^٣) ابن أبي سلَّام الدمشقي.\n(^٤) ابن أبي كثير الطائي مولاهم.\n(^٥) أخرجه مسلم كما تقدم من طريق يحيى بن أبي كثير، ومن فوائد الاستخراج هنا: رواية المصنف الحديث من طريق معاوية بن سلام عن يحيى فيها متابعة لرواية الأوزاعي عن يحيى عند مسلم، وقد تكلم الإمام أحمد في روايته عنه، وقال: \"هو كثيرًا ما يخطئ عن يحيى\"، \"وأن كتابه عن يحيى قد ضاع فكان يخطئ\".\nوالأوزاعي ومعاوية وثقهما الأئمة، وروايتهما عن يحيى عند الجماعة، ولما ذكر الإمام أحمد أصحاب يحيى وثق معاوية، ووصف الأوزاعي بالحفظ وهذا توثيق نسبي، والأوزاعي تابعه غير واحد على هذا الحديث عن يحيى بن أبي كثير. والله تعالى أعلم.\nانظر: العلل ومعرفة الرجال -رواية المروذي (ص ١٥١)، تهذيب الكمال (٢٨/ ١٨٥)، ابن رجب في شرح العلل- للترمذي (٢/ ٦٧٧ - ٧٩٩).","vol":"7","page":180},{"text":"٢٦٩٩ - حدثنا السُّلَمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر (^٣)، عن الزهري (^٤)، عن سالم (^٥)، عن أبيه (^٦) \"أنَّ عمر بَيْنَا هو قائمٌ يخطب يوم الجمعة، فدخل رجلٌ من أصحاب النبي ﷺ، فنادى عمر: أية ساعة هذه؟! فقال: إني شغلت اليوم فلم أنقلب إلى أهلي حتى\n⦗١٨٢⦘ سمعت النداء، فلم أزد على أن توضأت. فقال عمر: الوضوء أيضًا! وقد علمت أنَّ رسول الله ﷺ كان يأمرنا بالغسل\" (^٧).\n_________\n(^١) أحمد بن يوسف الأزدي النيسابوري.\n(^٢) ابن همام الصنعاني.\n(^٣) ابن راشد الأزدي.\n(^٤) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٥) سالم بن عبد الله بن عمر بن الخطاب ﵄.\n(^٦) صُرِّح في الرواية السابقة أن الرجل هو: عثمان بن عفان ﵁.\nوانظر: الغوامض والمبهمات (١/ ٧١)، وفتح الباري (٢/ ٤١٨).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٠) ح ٨٤٥/ ٣، من طريق يونس بن يزيد عن الزهري، ومعمر بن راشد أتقن وأوثق من يونس في الزهري، وكلاهما ثبت من الطبقة الأولى عنه.\nإلا أن يونس بن يزيد ربما وهم في الزهري، فمتابعة معمر له دالّة على أن هذا من صحيح حديثه، وهذا من فوائد الاستخراج هنا.\nوالحديث متفقٌ عليه؛ فقد أخرجه البخاري (الصحيح مع الفتح ٢/ ٤١٥) ح ٨٧٨، كتاب الجمعة -باب فضل الغسل يوم الجمعة، من طريق الزهري به، نحوه.\nانظر: تهذيب الكمال (٢٨/ ٣٠٩)، (٣٢/ ٥٥٥)، وشرح علل الترمذي - لابن رجب (٢/ ٦٧٤، ٧٦٥).","vol":"7","page":181},{"text":"<span data-type='title' id=toc-432>باب ذكر الأخبار التي تدل أن الأمر بالغسل يوم الجمعة على الإباحة لا على الحتم، وثواب من توضأ وأتى الجمعة، والتشديد في مسِّ الحصى والإمام يخطب، والدليل على أن من دنا من الإمام أفضل ممن تأخَّر</span>","vol":"7","page":183},{"text":"٢٧٠٠ - حدثنا علي بن حرب (^١)، حدثنا أَبو معاوية (^٢)، عن الأعمش (^٣)، عن أبي صالح (^٤)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من توضَّا فأحسن الوضوء ثم أتى الجمعة وأنصت واستمع؛ غفر له ما بينه وبين الجمعة الأخرى وزيادة ثلاثة أيام، ومن مسَّ الحصى فقد لغا\" (^٥).\n_________\n(^١) الطائي.\n(^٢) محمد بن خَازِم -بمعجمتين- الضرير الكوفي.\n(^٣) سليمان بن مهران الأسدي الكوفي.\n(^٤) ذكوان السمان الزيات.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٥٨٨) كتاب الجمعة -باب فضل من استمع وأنصت في الخطبة- ح ٨٥٧/ ٢٧، من طريق أبي معاوية به، مثله.","vol":"7","page":183},{"text":"٢٧٠١ - حدثنا علي بن عمرو الأنصاري (^١)، حدثنا يحيى بن سعيد الأموي (^٢)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال النبي ﷺ:\n⦗١٨٤⦘ \"من توضَّأ فأحسن الوضوء ثم أنصت للإمام حتى يصلي؛ غفر له ما بين الجمعة إلى الجمعة، وزيادة ثلاثة أيام\" (^٣).\n_________\n(^١) علي بن عمرو بن الحارث، أَبو هبيرة -بهاء، وموحدة، مصغرا- الأنصاري البغدادي.\n(^٢) يحيى بن سعيد بن أبان، أَبو أيوب الكوفي.\n(^٣) أخرجه مسلم كما تقدم من طريق الأعمش.","vol":"7","page":183},{"text":"٢٧٠٢ - حدثنا عيسى بن أحمد البلخي (^١)، حدثنا ابن وهب (^٢)، قال: أخبرني عمرو (^٣)، عن عبيد الله بن أبي جعفر (^٤)، أن محمد بن جعفر بن الزبير (^٥) حدَّثه، عن عروة بن الزبير (^٦)، عن عائشة أنها قالت: \"كان الناس يَنْتَابون (^٧) الجمعة من منازلهم ومن العوالي (^٨)، فيأتون في\n⦗١٨٥⦘ العباء (^٩)، ويصيبهم الغبار والعرق، فيخرج منهم العرق والريح، فأتى النبي ﷺ إنسانٌ (^١٠) منهم -وهو عندي- فقال رسول الله ﷺ: \"لو أنكم تَطَهَّرْتم ليومكم هذا\" (^١١).\n_________\n(^١) العسقلاني.\n(^٢) عبد الله بن وهب المصري.\n(^٣) ابن الحارث بن يعقوب الأنصاري مولاهم المصري.\n(^٤) المصري.\n(^٥) ابن العوام الأسدي المدني.\n(^٦) ابن العوام الأسدي المدني.\n(^٧) قال ابن حجر: ينتابون الجمعة: أي يحضرونها نوبًا، والانتياب: افتعالٌ من النوبة، وفي رواية: يتناوبون. انظر: فتح الباري (٢/ ٤٤٨).\n(^٨) العوالي: بالفتح، جمع عالية، وعوالي المدينة كل ما كان من جهة نجد من المدينة من قراها وعمائرها فهي العالية، وما كان دون ذلك من جهة تهامة فهي السافلة، والعوالي من المدينة على أربعة أميال، وقيل: ثمانية أميال من حيث يأتي وادي بطحان، ويطلق هذا الاسم على تلك الجهة حتى اليوم.\nانظر: مشارق الأنوار على صحاح الآثار (٢/ ١٠٨)، ومعجم البلدان (٤/ ١٨٧)، معجم المعالم الجغرافية ص ١٩٧.\n(^٩) العباء: كساء معروف فيه خطوط. انظر: مشارق الأنوار (٢/ ٦٤).\n(^١٠) لم أقف على اسمه.\n(^١١) أخرجه مسلم (الصحيح: ٢/ ٥٨١ - كتاب الجمعة -باب وجوب غسل الجمعة- ح ٨٤٧/ ٦)، من طريق عيسى بن أحمد به، نحوه.\nوالحديث أخرجه البخاري أيضًا (الصحيح مع الفتح ٢/ ٤٤٧) كتاب الجمعة -باب من أين تؤتى الجمعة، ح ٩٠٢، من طريق ابن وهب به، نحوه. وقوله: \"والعرق\" زيادة عند البخاري، وليست في لفظ مسلم، وهذا من فوائد الاستخراج.","vol":"7","page":184},{"text":"٢٧٠٣ - حدثنا أَبو أمية (^١)، حدثنا جعفر بن عون (^٢)، عن يحيى بن سعيد (^٣)، عن عمرة (^٤) قالت: سمعت عائشة تقول: \"كان أصحاب رسول الله ﷺ عُمَّال أنفسهم، فكانوا يروحون إلى الجمعة بهيئتهم، فكان يقال لهم: لو اغتسلتم\" (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) ابن جعفر المخزومي.\n(^٣) ابن قيس الأنصاري.\n(^٤) بنت عبد الرحمن بن بن سعد بن زرارة الأنصارية. انظر: تهذيب الكمال (٣٥/ ٢٤١).\n(^٥) أخرجه مسلم من طريق يحيى بن سعيد كما تقدم بنحوه، وهو عند البخاري أيضًا (الصحيح مع الفتح ٢/ ٤٤٩) كتاب الجمعة -باب وقت الجمعة- ح ٩٠٣.","vol":"7","page":185},{"text":"٢٧٠٤ - حدثنا إسماعيل القاضي (^١)، حدثنا سليمان بن حرب (^٢)، حدثنا حماد بن زيد (^٣)، عن يحيى بن سعيد بمثله، فقيل لهم: \"لو اغتسلتم\" (^٤).\nرواه ابن عيينة عن يحيى (^٥).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) الأزدي، أَبو أيوب البصري. انظر: تهذيب الكمال (١١/ ٣٨٤).\n(^٣) ابن درهم الأزدي البصري.\n(^٤) أخرجه مسلم كما تقدم من طريق يحيى به.\n(^٥) أخرجه الشافعي في مسنده (١٧٢)، وفي اختلاف الحديث (١٥٠)، والحميدي في مسنده (١/ ٩٣)، كلاهما: عن ابن عيينة به.","vol":"7","page":186},{"text":"<span data-type='title' id=toc-433>باب بيان ثواب من اغتسل للجمعة، ثم بكَّر وحضرها، وأنصت (^١) للإمام واستمع لخطبته</span>\n_________\n(^١) في الأصل كلمة غير مقروءة، والمثبت قريبٌ منها.","vol":"7","page":187},{"text":"٢٧٠٥ - أخبرنا يونس بن عبد الأعلى (^١)، حدثنا ابن وهب (^٢)، أنَّ مالكًا حدثه، ح\nوحدثنا أَبو إسماعيل (^٣)، حدثنا القعنبي (^٤)، عن مالك، عن سُمَيٍّ (^٥)، عن أبي صالح (^٦)، عن أبي هريرة، أن رسول الله ﷺ قال: \"من اغتسل يوم الجمعة غسل الجنابة، ثم راح فكأنما قرَّب بدنة، ومن راح في الساعة الثانية فكأنما قرَّب بقرة، ومن راح في الساعة الثالثة فكأنما قرَّب كبشًا، ومن راح في الساعة الرابعة فكأنما قرَّب دجاجة، ومن راح في الساعة الخامسة فكأنما قرَّب بيضة، فإذا خرج الإمام حضرت الملائكة يستمعون الذكر\" (^٧).\n_________\n(^١) الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) محمد بن إسماعيل السلمي.\n(^٤) عبد الله بن مسلمة.\n(^٥) سُمَيّ -بصيغة التصغير-مولى أبي بكر بن عبد الرحمن بن الحارث بن هشام.\n(^٦) ذكوان السمان الزيات.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٢) كتاب الجمعة -باب الطيب والسواك يوم الجمعة =\n⦗١٨٨⦘ = - ح ٨٥٠/ ١٠، والبخاري (الصحيح مع الفتح ٢/ ٤٢٥) كتاب الجمعة -باب فضل الجمعة- ح ٨٨١)، كلاهما من طريق مالك به، مثله، وهو في الموطأ (١/ ١٠١) كتاب الجمعة -باب العمل في غسل يوم الجمعة، إلا أن في حديثهم: \"كبشًا أقرن\".","vol":"7","page":187},{"text":"٢٧٠٦ - حدثنا العباس بن محمد الدوري، حدثنا أمية بن بسطام (^١)، حدثنا يزيد بن زُريع (^٢)، عن روح بن القاسم (^٣)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"من اغتسل ثم أتى الجمعة فصلى ما قُدِّر له، ثم أنصت حتى يفرغ من خطبته، ثم يصلي معه؛ غفر له ما بينه وبين الجمعة الأخرى وفضل ثلاثة أيَّام\" (^٤).\n_________\n(^١) العيشي البصري.\n(^٢) يزيد بن زُريع، البصري.\n(^٣) التميمي العنبري.\n(^٤) أخرجه مسلم (الصحيح: ٢/ ٥٨٧) كتاب الجمعة -باب فضل من استمع وأنصت في الخطبة- ح ٨٥٧/ ٢٦، من طريق أمية بن بسطام به، مثله.","vol":"7","page":188},{"text":"<span data-type='title' id=toc-434>باب بيان فضل المُهجِّر (^١) إلى صلاة الجمعة والمبادرة إليها والدليل على أن من حضرها عند ابتداء الإمام في الخطبة لم يصب ذلك الفضل</span>\n_________\n(^١) المهجِّر: المبكِّر إلى الصلاة، والتهجير التبكير إلى كل شيء والمبادرة إليه.\nالنهاية (٥/ ٢٤٦).","vol":"7","page":189},{"text":"٢٧٠٧ - حدثنا سعدان بن نصر (^١)، وشعيب بن عمرو (^٢)، قالا: حدثنا سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، يبلغ به النبي ﷺ قال: \"إذا كان يوم الجمعة كان على كل بابٍ من أبواب المسجد ملائكة يكتبون الناس، الأولَ فالأولَ، فالمهجِّر إلى الجمعة كالمهدي بدنة، ثم الذي يليه كالمهدي بقرة، ثم الذي يليه كالمهدي كبشًا (^٣) -حتى ذكر الدجاجة والبيضة- فإذا جلس الإمام طُوِيت الصحف، واستمعوا الخطبة\" (^٤).\n_________\n(^١) ابن منصور، البزاز البغدادي.\n(^٢) ابن نصر -ويقال: ابن عمرو- بن سهل، أَبو محمد الضبعي الدمشقي.\n(^٣) في الأصل: \"كبش\" وضبّب عليه، وهو في رواية البخاري بالنصب، كما هو مثبت لأنه مفعول به لاسم الفاعل (مهدي)، والإضافة ممتنعة هنا، لأنه نكرة غير محلى بالألف.\n(^٤) أخرجه مسلم (الصحيح: ٢/ ٥٨٧) كتاب الجمعة -باب فضل التهجير يوم الجمعة - ح ٨٥٠/ ٢٤، من طريق ابن عيينة، والبخاري (الصحيح مع الفتح: ٢/ ٤٧٢) =\n⦗١٩٠⦘ = كتاب الجمعة -باب الاستماع إلى الخطبة- ح ٩٢٩، من طريق ابن أبي ذئب كلاهما: عن الزهري به، نحوه.\nومن فوائد الاستخراج هنا:\n١ - بيان المتن المحال به على المتن المحال عليه، حيث ساق مسلم الحديث بهذا الطريق، وأحال متنه على الذي قبله.\n٢ - بيان المهمل في \"سعيد بن المسيب\" حيث جاء مهملًا عند مسلم.","vol":"7","page":189},{"text":"٢٧٠٨ - وحدثنا أَبو إسماعيل (^١)، حدثنا الحميدي، حدثنا سفيان (^٢)، حدثنا الزهري، وذكر الحديث.\nقال الحميدي (^٣): إنهم يقولون هذه عن الأغر (^٤)؟ فقال: ما سمعته من الزهري إلا عن سعيد (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلمي.\n(^٢) ابن عيينة كما تقدم.\n(^٣) المسند (٢/ ٤١٧)، وفيه: \"قال أَبو بكر -أي الحميدي- فقيل لسفيان: إنهم يقولون في هذا الحديث: عن الأغر عن أبي هريرة. قال سفيان: ما سمعت الزهري ذكر الأغر قط .... \".\n(^٤) سليمان الأغر، أَبو عبد الله المدني.\n(^٥) نفي سفيان بن عيينة سماعه الحديث من الزهري عن الأغر لا يوجب تضعيف رواية من قال فيه عن الزهري عن الأغر، وغاية ما فيه نفي سماعه دون غيره، وسوف يورد المصنف الدلالة على ذلك، في الأحاديث الآتية: ح (٢٧١٠، ٢٧١٣) وهذا من فوائد الاستخراج، والحديث أخرجه مسلم في صحيحه من طريق ابن عيينة، به، كما تقدم.","vol":"7","page":190},{"text":"٢٧٠٩ - حدثنا يونس (^١)، أخبرنا ابن وهب (^٢) قال: أخبرني يونس (^٣)، عن ابن شهاب قال: أخبرني أَبو عبد الله الأغر، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"إذا كان يوم الجمعة كان على كلِّ باب من أبواب المسجد ملائكة يكتبون الأولَ فالأولَ، فإذا جلس الإمام على المنبر طووا الصحف وجاءوا يستمعون الذكر، ومثل المُهَجِّر كمثل الذي يهدي بدنة، ثم كمثل الذي يهدي بقرة، ثم كمثل الذي يهدي كبشًا، ثم كمثل الذي يهدي دجاجة، ثم كمثل الذي يهدي بيضة\".\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) ابن يزيد الأيلي، وفي روايته عن الزهري مقال كما تقدم في ح ٢٦٩٩، ولكنه لم ينفرد، بل تابعه غير واحد في ذكره الأغر كما سيأتي، وهذا من فوائد الاستخراج، والحديث أخرجه مسلم في صحيحه -كما تقدم- من طريق ابن وهب، أخبرني يونس به، مثله.","vol":"7","page":191},{"text":"٢٧١٠ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن معمر (^٣)، عن الزهري قال: حدثني أَبو عبد الله الأغر، عن أبي هريرة، عن النبي ﷺ بنحوه (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) المصنف (٣/ ٢٥٧) كتاب الجمعة -باب عظم يوم الجمعة.\n(^٣) ابن راشد الأزدي مولاهم.\n(^٤) أخرجه مسلم في صحيحه -كما تقدم- من طريق الزهري به.","vol":"7","page":191},{"text":"٢٧١١ - حدثنا يونس بن حبيب (^١)، حدثنا أَبو داود (^٢)، حدثنا ابن أبي ذئب (^٣)، عن الزهري، عن الأغر، عن أبي هريرة، عن النبي ﷺ بنحوه (^٤).\n_________\n(^١) ابن عبد القاهر الأصبهاني، ت ٢٦٧ هـ.\n(^٢) الطيالسي، والحديث في مسنده (ح: ٣١٤).\n(^٣) محمد بن عبد الرحمن بن المغيرة القرشي.\n(^٤) أخرجه مسلم في صحيحه كما تقدم.","vol":"7","page":192},{"text":"٢٧١٢ - وحدثنا البهراني أَبو أيوب (^١)، حدثنا خطَّاب بن عثمان الفَوْزي (^٢) حدثنا محمد بن حِمْير (^٣)، عن إبراهيم بن أبي عَبْلة (^٤)، ح\nوحدثنا أَبو أمية (^٥)، حدثنا روح (^٦)،\n⦗١٩٣⦘ عن ابن أبي حفصة (^٧)، ح\nوحدثنا أَبو أمية، حدثنا أحمد بن يونس (^٨)، عن إبراهيم بن سعد (^٩)، كلهم: عن الزهري، عن أبي سلمة (^١٠) وأبي عبد الله الأغر، عن أبي هريرة، عن النبي ﷺ بنحوه (^١١).\n_________\n(^١) البَهْراني: بفتح الباء المنقوطة بواحدة، وسكون الهاء، وفتح الراء، وفي آخرها النون؛ نسبة إلى بهراءَ قبيلةٍ من قضاعة نزلت أكثرها بلدة حمص بالشام.\nوأبو أيوب البَهْراني هو: سليمان بن عبد الحميد الحمصي، كتب عنه أَبو حاتم، وقال فيه ابنه: \"صدوق\"، وذكره ابن حبان في الثقات، وقال: \"كان ممن يحفظ الحديث ويتنصب\".\nقلت: النصب: بغض علي ﵁ وتقديم غيره عليه. انظر آخر الفصل التاسع من هدي الساري (ص ٤٦٠).\nانظر: الجرح والتعديل (٤/ ١٣٠)، الثقات (٨/ ٢٨١)، الأنساب (١/ ٤٢٠).\n(^٢) الحمصي، الفَوزي: بفتح الفاء وفي آخرها الزاي؛ نسبة إلى فوز من قرى حمص.\nانظر: الأنساب (٤/ ٤٠٧)، معجم البلدان (٤/ ٣١٧)، تهذيب الكمال (٨/ ٢٦٨)، تقريب (١٧٢٣).\n(^٣) ابن أنيس السَّلِيحي -بكسر اللام- الحمصي.\n(^٤) إبراهيم بن أبي عَبْلة -بسكون الموحدة- والله شِمْر -بكسر المعجمة- الشامي.\n(^٥) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٦) ابن عبادة بن العلاء البصري.\n(^٧) محمد بن أَبي حفصة ميسرة، البصري.\n(^٨) أحمد بن عبد الله بن يونس اليربوعي.\n(^٩) ابن إبراهيم بن عوف الزهري.\n(^١٠) ابن عبد الرحمن بن عوف الزهري المدني.\n(^١١) أخرجه مسلم في صحيحه من طريق الزهري عن أبي عبد الله الأغر عن أبي هريرة، ولم يخرج مسلم الحديث من طريق أبي سلمة لا مقرونًا ولا منفردًا، وقد أخرجهما البخاري في صحيحه مختصرًا (الصحيح مع الفتح: ٦/ ٣٥١) كتاب بدء الخلق -باب ذكر الملائكة- ح ٣٢١١ من طريق أحمد بن يونس به.","vol":"7","page":192},{"text":"٢٧١٣ - حدثنا يزيد بن عبد الصمد (^١)، حدثنا علي بن عياش (^٢)، أخبرنا شعيب (^٣)، عن الزهري، عن أبي سلمة وأبي عبد الله الأغر، عن أبي هريرة، عن النبي ﷺ بنحو حديث الزهري، عن الأغر، عن أبي هريرة \"إذا كان يوم الجمعة\" (^٤).\n_________\n(^١) يزيد بن محمد بن عبد الصمد الدمشقي، القرشي مولاهم.\n(^٢) علي بن عيَّاش الألهاني.\n(^٣) ابن أَبي حمزة الأموي مولاهم.\n(^٤) أخرجه مسلم -كما تقدم- من طريق الزهري، وما ذكره المصنف من طرق عن الزهري كلها صحيحة عنه، كما قال الحافظ ابن حجر في النكت (٢/ ٧٨٣) عند ذكره هذا الحديث، حيث قال: \"فتبيَّن صحة كل الأقوال، فإن الزهري كان ينشط تارة فيذكر =\n⦗١٩٤⦘ = جميع شيوخه وتارة يقتصر على بعضهم\".","vol":"7","page":193},{"text":"٢٧١٤ - أخبرنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أنّ مالكًا (^٢) حدثه عن سُميٍّ، عن أبي صالح، عن أبي هريرة، أن النبي ﷺ قال: \"لو يعلم الناس ما في التَّهْجِير لاستبقوا إليه\" (^٣).\n_________\n(^١) رجال هذا الإسناد تقدم ذكرهم في الحديث (٢٧٠٥).\n(^٢) الموطأ (١/ ٦٨) كتاب الصلاة -باب ما جاء في النداء للصلاة.\n(^٣) أخرجه مسلم في صحيحه (١/ ٣٢٥) كتاب الصلاة -باب تسوية الصفوف وإقامتها وفضل الصف الأول فالأول- ح ٤٣٧/ ١٢٩، والبخاري في صحيحه (الصحيح مع الفتح: ٢/ ١١٤) كتاب الأذان -باب الاستهام في الأذان- ح ٦١٥، كلاهما: من طريق مالك به، ولفظهما أتم مما أورده المصنف.","vol":"7","page":194},{"text":"<span data-type='title' id=toc-435>باب الترغيب في ترك الاشتغال بالأكل والقائلة يوم الجمعة قبل صلاة الجمعة، والدليل على إثبات القيلولة، والترغيب فيها عند نصف النهار وإباحتها بعه صلاة الظهر</span>","vol":"7","page":195},{"text":"٢٧١٥ - حدثنا أَبو أمية، حدثنا خالد بن مخلد القطواني، حدثنا سليمان بن بلال (^١)، قال: حدثني أَبو حازم بن دينار (^٢) قال: سمعت سهل بن سعد يقول: \"كنا لا نتغدى (^٣) ولا نقيل يوم الجمعة إلا بعد الجمعة\" (^٤).\n_________\n(^١) التيمي مولاهم.\n(^٢) سلمة بن دينار الأعرج المدني.\n(^٣) الغداء: الطعام الذي يؤكل أول النهار. النهاية (٣/ ٣٤٦).\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٨٨) كتاب الجمعة -باب صلاة الجمعة حين تزول الشمس ح ٨٥٩/ ٣٠، والبخاري (الصحيح مع الفتح ٢/ ٤٩٥) كتاب الجمعة- باب قول الله تعالى ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا في. . .﴾ ح ٩٣٩. كلاهما من طريق أبي حازم به، نحوه. ومن فوائد الاستخراج هنا تعيين المهمل في أبي حازم، وسهل ﵁ حيث جاءا مهملين عند مسلم.","vol":"7","page":195},{"text":"٢٧١٦ - حدثنا ابن الجنيد (^١)، حدثنا أَبو عاصم (^٢)، عن سفيان (^٣)، عن أبي حازم، عن سهل بن سعد، قال: \"كنا نقيل ونتغدى بعد\n⦗١٩٦⦘ الجمعة\" (^٤).\n_________\n(^١) محمد بن أحمد بن الجنيد الدَّقاق.\n(^٢) الضحاك بن مخلد النبيل البصري.\n(^٣) هو سفيان بن سعيد الثوري، كما بينه الطبراني في معجمه الكبير (٦/ ١٩٠، ١٩٣).\n(^٤) أخرجه مسلم كما تقدم من طريق أبي حازم، وفي رواية المصنف علو معنوي حيث جاء الحديث عند مسلم من طريق عبد العزيز بن أبي حازم عن أبيه، وعبد العزيز توفي سنة (١٨٤ هـ) وساق المصنف الحديث من طريق الثوري (ت ١٦١ هـ)، وسليمان بن بلال (ت ١٧٧ هـ). انظر: التقريب (٢٤٤٥، ٢٥٣٩، ٤٠٨٨).","vol":"7","page":195},{"text":"٢٧١٧ - حدثنا إبراهيم الحربي (^١)، حدثنا عَفَّان (^٢)، حدثنا وهيب (^٣) حدثنا أيوب (^٤)، عن أبي قِلابة (^٥)، عن أنس، عن أم سليم (^٦) \"أن النبي ﷺ كان يأتيها فيقيل عندها\" (^٧).\nقال إبراهيم: \"والقائلة نصف النهار\" (^٨).\n_________\n(^١) إبراهيم بن إسحاق بن بشير.\n(^٢) ابن مسلم الصفَّار.\n(^٣) ابن خالد الباهلي مولاهم.\n(^٤) ابن أبي تميمة السختياني.\n(^٥) عبد الله بن زيد الجرمي.\n(^٦) بنت ملحان الأنصارية ﵂، والدة أنس ﵁، مشهورة بكنيتها، وقد اختلف في اسمها، فقيل اسمها: سهلة وقيل غير ذلك. انظر: الإصابة (٤/ ٤١٦).\n(^٧) أخرجه مسلم (الصحيح ٤/ ١٨١٦) كتاب الفضائل -باب طيب عرق النبي ﷺ ح ٢٣٣٢/ ٨٥ من طريق عفَّان به.\nوالبخاري في صحيحه (مع الفتح ١١/ ٧٣) كتاب الاستئذان -باب من زار قومًا فقال عندهم- ح ٦٢٨١، عن أنس عن أمّ سليم ﵄.\nولفظه في الصحيحين أتم مما ذكره المصنف.\n(^٨) لم أقف على هذا الحديث في كتاب غريب الحديث لإبراهيم الحربي، ولعله في القسم =\n⦗١٩٧⦘ = المفقود منه، وتفسير القائلة بنصف النهار قد ذكره في كتابه المذكور (٢/ ٥٧٧).","vol":"7","page":196},{"text":"<span data-type='title' id=toc-436>باب بيان وقت صلاة الجمعة والدليل قال أنها تصلى أوَّل الزوال</span>","vol":"7","page":197},{"text":"٢٧١٨ - حدثنا السُّلَمي (^١)، وعباس الدُّوري، وأبو أمية، قالوا: حدثنا خالد بن مخلد القطواني، حدثني سليمان بن بلال (^٢)، حدثني جعفر بن محمد (^٣)، عن أبيه، قال: حدثني جابر بن عبد الله قال: \"كان رسول الله ﷺ يصلي بنا الجمعة ثم نذهب إلى جمالنا فَنُرِيحها\". يعني النواضح (^٤).\nوقال السلمي والدوري في حديثهما: \"سألنا جابرًا متى كان رسول الله ﷺ يصلي بكم الجمعة؟ قال: كان يصلي بنا\" فذكر مثله (^٥).\n_________\n(^١) أحمد بن يوسف.\n(^٢) التيمي.\n(^٣) ابن علي بن الحسين بن علي بن أبي طالب، المعروف بالصادق.\n(^٤) النواضح: جمع ناضح وهي الإبل التي يستسقى بها.\nانظر: غريب الحديث- للهروي (٢/ ٣١)، واللسان (٢/ ٦١٩).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٥٨٨) كتاب الجمعة -باب صلاة الجمعة حين تزول الشمس- ح ٨٥٨/ ٢٩، من طريق خالد بن مخلد به، نحوه.","vol":"7","page":197},{"text":"٢٧١٩ - حدثنا عمرو بن عثمان العثماني (^١) قاضي مكة،\n⦗١٩٨⦘ والصائغ (^٢) بمكة قالا: حدثنا ابن أبي أويس (^٣)، حدثنا سليمان بمثله (^٤).\nرواه أَبو بكر بن أبي شيبة (^٥) عن يحيى بن آدم (^٦)، عن حسن بن عَيَّاش (^٧)، عن جعفر بن محمد بمثله، قال: \"وقلت لجابر متى ذاك؟ قال: زوال الشمس\" (^٨).\n_________\n(^١) في الأصل: \"عمرو بن عثمان القباني\"، ولم أقف على ترجمته، وقد روى أَبو عوانة عن =\n⦗١٩٨⦘ = عمرو بن عثمان العثماني كما في ح (٥٢١٩) فقال: \"حدثنا عمرو بن عثمان العثماني قاضي مكة، قال: حدثنا ابن أبي أويس\"، فلعل ما في الأصل تصحيف، وصوابه: \"عمرو بن عثمان العثماني\"، وهو عمرو بن عثمان بن كُرب المكي الزاهد، شيخ الصوفية، قاضي جدة، أَبو عبد الله، كان ينتسب إلى الجنيد، وقد سمع من يونس بن عبد الأعلى، والربيع بن سليمان، وغيرهما، وحدث، وله مصنفات في التصوف، توفي في بغداد سنة ٢٩٧ هـ على الصحيح.\nانظر: حلية الأولياء (١٠/ ٢٩١)، تاريخ بغداد (١٢/ ٢٢٠)، صفوة الصفوة (٢/ ٢٨٤)، سير أعلام النبلاء (١٤/ ٥٧)، العقد الثمين في تاريخ البلد الأمين (٦/ ٤١٠).\n(^٢) محمد بن نصر بن منصور، أَبو جعفر (ت ٢٩٧ هـ)، قال فيه الدارقطني: \"صدوق فاضل\"، ووثقه ابن المنادي. انظر: سؤالات الحاكم ص ١٤٧، تاريخ بغداد (٣/ ٣١٩).\n(^٣) إسماعيل بن عبد الله بن عبد الله بن أويس.\n(^٤) أخرجه مسلم -كما تقدم- من طريق سليمان بن بلال به، نحوه.\n(^٥) المصنف (٢/ ١٧) كتاب الجمعة -باب من كان يقول وقتها زوال الشمس.\nوفيه أن حسن بن عياش هو الذي سأل جعفرًا.\n(^٦) ابن سليمان الكوفي.\n(^٧) الحسن بن عيَّاش -بتحتانية ثم معجمة- بن سالم الأسدي الكوفي.\n(^٨) أخرجه مسلم في صحيحه -كما تقدم- من طريق أبي بكر (ح ٨٥٨/ ٢٨) به، نحوه، =\n⦗١٩٩⦘ = والسائل في حديثه هو حسن بن عياش، كما عند ابن أبي شيبة، وأما ما جاء في رواية المصنف هنا، فقد وقع لمسلم في رواية سليمان المتقدمة.","vol":"7","page":197},{"text":"٢٧٢٠ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب (^٢)، حدثنا سليمان بن بلال، عن جعفر بن محمد، حدثنيه عن أبيه، أنه سأل جابرًا متى كان رسول ﷺ يصلي يوم الجمعة؟. قال: \"كان يصلي، ثم نذهب إلى جمالنا فَنُرِيحها\" (^٣).\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) أخرجه مسلم من طريق سليمان به، مثله.","vol":"7","page":199},{"text":"٢٧٢١ - حدثنا محمد بن إسماعيل المكي (^١)، حدثنا يحيى بن أبي بكير (^٢)، حدثنا يعلى بن الحارث (^٣)، ح\nوحدثنا يونس بن حبيب (^٤)، حدثنا أَبو داود (^٥)، حدثنا يعلى بن الحارث المحاربي قال: سمعت إياس بن سلمة (^٦)، عن أبيه قال: \"كان رسول الله ﷺ يصلي بنا الجمعة، وننصرف وما نجد للحيطان فَيْئًا نستظلُّ به\" (^٧).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير.\n(^٢) الكرماني (ت ٢٠٨ أو ٢٠٩ هـ). انظر: تهذيب الكمال (٣١/ ٢٤٥).\n(^٣) ابن حرب المحاربي.\n(^٤) ابن عبد القاهر الأصبهاني.\n(^٥) سليمان بن داود الطيالسي (ت ٢٠٤ هـ).\n(^٦) ابن الأكوع الأسلمي المدني.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٩) كتاب الجمعة -باب صلاة الجمعة حين تزول =\n⦗٢٠٠⦘ = الشمس- ح ٨٦٠/ ٣٢، والبخاري (الصحيح مع الفتح ٧/ ٥١٤) كتاب المغازي -باب غزوة الحديبية- ح ٤١٦٨، كلاهما: من طريق يعلى بن الحارث به، نحوه.\nوفي رواية المصنف علوٌّ معنوي لتقدم وفاة يحيى الكرماني وسليمان بن داود الطيالسي، حيث الحديث عند مسلم عن يعلى بن الحارث من طريق هشام بن عبد الملك الطيالسي (المتوفى سنة ٢٢٧ هـ)، وهذا من فوائد الاستخراج.","vol":"7","page":199},{"text":"٢٧٢٢ - حدثنا الحسن بن عفان (^١)، حدثنا زيد بن الحُباب (^٢)، حدثنا يعلى بن الحارث المحاربي، بإسناده: \"كنا نصلي مع النبي ﷺ الجمعة، ثم نرجع وما للحيطان ظلٌّ نستظلُّ به\" (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) العُكْلي.\n(^٣) أخرجه مسلم من طريق يعلى به نحوه، كما تقدم.","vol":"7","page":200},{"text":"٢٧٢٣ - حدثنا عباس الدوري (^١)، حدثنا محمد بن بشر (^٢)، ح\nوحدثنا أَبو أمية (^٣)، حدثنا أَبو نعيم (^٤)، ويحيى بن إسحاق السَّالحِيني (^٥)،\n⦗٢٠١⦘ وأبو غسان (^٦)، وأحمد بن إسحاق الحضرمي (^٧) قالوا: حدثنا يعلى بن الحارث بمثله: \"وما نجد فيئًا نستظلُّ به\" (^٨).\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) العبدي (ت ٢٠٣ هـ). انظر: تهذيب الكمال (٢٤/ ٥٢٠).\n(^٣) محمد بن إبراهيم بن مسلم.\n(^٤) الفضل بن دكين الملائي (ت ٢١٨ هـ).\n(^٥) يحيى بن إسحاق البجلي السالحيني، ويقال: السَّيْلَحِيني -بفتح المهملة واللام بينهما تحتية ساكنة (وقد تصير ألفًا ساكنة)، ثم مهملة مكسورة، ثم تحتية ثم نون؛ نزيل بغداد، توفي سنة ٢١٠ هـ، والسيلحيني: نسبة إلى قرية معروفة من سواد بغداد. =\n⦗٢٠١⦘ = انظر: الأنساب للسمعاني (٣/ ٣٦٢)، خلاصة تذهيب تهذيب الكمال (٣/ ١٤٢).\n(^٦) مالك بن إسماعيل النهدي (ت ٢١٧ هـ).\n(^٧) أحمد بن إسحاق بن زيد البصري (ت ٢١١ هـ).\n(^٨) أخرجه مسلم من طريق يعلى به مثله، وفي هذا الإسناد علوٌ معنويٌ كما تقدم في ح (٢٧٢١).","vol":"7","page":200},{"text":"٢٧٢٤ - حدثنا محمد بن نصر بن الحجاج المروزي (^١)، وأبو أمية قالا: حدثنا يحيى بن يعلى (^٢) عن أبيه، عن إياس -يعني: ابن سلمة (^٣) -، عن أبيه -وكان أبوه من أصحاب الشجرة-، قال: \"كنا نصلي مع رسول الله ﷺ الجمعة، ثم ننصرف وليس للحيطان فيءٌ نستظلُّ به \" (^٤).\n_________\n(^١) أَبو عبد الله (ت ٢٩٤ هـ). انظر: تهذيب التهذيب (٩/ ٤٨٩).\n(^٢) ابن الحارث المحاربي (ت ٢١٦ هـ). انظر: تهذيب الكمال (٣٢/ ٤٦).\n(^٣) انظر: تهذيب الكمال (٣/ ٤٠٣).\n(^٤) أخرجه مسلم من طريق يعلى به، نحوه، كما تقدم، ومن فوائد الاستخراج في هذا الإسناد.\n١ - العلو المعنوي كما تقدم.\n٢ - قوله: \"وكان أبوه -أي: سلمة بن الأكوع ﵁ من أصحاب الشجرة\" من زيادات المصنف، وهو كما قال. وانظر: الإصابة (٢/ ٦٧).","vol":"7","page":201},{"text":"<span data-type='title' id=toc-437>باب بيان التشديد في قول الرجل لصاحبه: أنصت، إذا تكلَّم والإمام يخطب، وإباحة الكلام للخطيب في خطبته بأمرٍ أو نهيٍ مما يجب في شأن الصلاة، ونزوله عن منبره في خطبته ثم رجوعه إليه، وإباحة الكلام للداخل وهو يخطب، وسؤاله عن أمر دينه</span>","vol":"7","page":202},{"text":"٢٧٢٥ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب (^٢) قال: أخبرني مالك (^٣)، ويونس (^٤)، عن ابن شهاب (^٥) قال: حدثني سعيد بن المسيب، أن أبا هريرة قال: قال رسول الله ﷺ: \"إذا قلت لصاحبك: أنصت والإمام يخطب فقد لغوت (^٦) \" (^٧).\n_________\n(^١) الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الموطأ (١/ ١٠٢) كتاب الجمعة -باب ما جاء في الإنصات يوم الجمعة.\n(^٤) ابن يزيد بن أبي النجاد الأيلي.\n(^٥) محمد بن مسلم الزهري.\n(^٦) لغوت: أي قلت اللغو، وهو الكلام الملغي الساقط الباطل المردود، وقيل: معناه قلت غير الصواب، وقيل: تكلمت بما لا ينبغي، ففي الحديث النهي عن جميع أنواع الكلام حال الخطبة. وانظر: شرح مسلم للنووي (٦/ ١٣٨).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٨٣) كتاب الجمعة -باب الإنصات يوم الجمعة- ح ٨٥١/ ١١، والبخاري (الصحيح مع الفتح ٢/ ٤٨٠) كتاب الجمعة -باب الإنصات يوم الجمعة- ح ٩٣٤، كلاهما: من طريق ابن شهاب به مثله.","vol":"7","page":202},{"text":"٢٧٢٦ - حدثنا محمد بن إسحاق بن الصبَّاح الصنعاني (^١)،\n⦗٢٠٣⦘ وأبو الأزهر (^٢)، قالا: حدثنا عبد الرزاق (^٣)، عن ابن جريج (^٤)، قال: حدثنا ابن شهاب قال: حدثني سعيد بن المسيب، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"إذا قلت لصاحبك: أنصت، والإمام يخطب يوم الجمعة فقد لغوت\" (^٥).\nزاد أَبو الأزهر والدَّبَري (^٦): قال ابن شهاب: حدثني عمر بن عبد العزيز (^٧) عن إبراهيم بن عبد الله بن قارظ (^٨)، عن أَبي هريرة، عن النبي ﷺ مثله (^٩).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) أحمد بن الأزهر بن منيع النيسابوري.\n(^٣) المصنف (٣/ ٢٢٣) كتاب الجمعة، باب ما يقطع الجمعة.\n(^٤) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن جريج به، مثله.\n(^٦) إسحاق بن إبراهيم.\n(^٧) ابن مروان الأموي، أمير المؤمنين.\n(^٨) إبراهيم بن عبد الله بن قارظ، بقاف وظاء معجمة.\n(^٩) سوف يأتي بيان الخلاف على الزهري في ذلك في (ح ٢٧٢٩).","vol":"7","page":202},{"text":"٢٧٢٧ - حدثنا أَبو داود الحَرَّاني (^١)، وعباس الدوري (^٢) قالا: حدثنا يعقوب بن إبراهيم بن سعد (^٣)، حدثنا أبي، عن صالح (^٤)، عن ابن\n⦗٢٠٤⦘ شهاب، أنَّ سعيد بن المسيب حدثه، عن أبي هريرة، أنَّه سمع النبي ﷺ يقول: \"إذا قلت لصاحبك: أنصت والإمام يخطب فقد لغيت\" (^٥).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) عباس بن محمد بن حاتم الدوري.\n(^٣) ابن إبراهيم بن عوف الزهري.\n(^٤) ابن كيسان المدني (توفي بعد الأربعين ومائة).\n(^٥) أخرجه مسلم من طريق ابن شهاب به، كما تقدم، وفي إسناد المصنف علوٌّ معنويٌّ بتقدم السماع، حيث الحديث عند مسلم عن الزهري من طريق عُقَيل بن خالد (ت ١٤٥ هـ) وساقه المصنف عن صالح بن كيسان عنه، وقد سئل أَبو حاتم: صالح بن كيسان أحب إليك أو عقيل؟ قال: صالح أحب إليَّ لأنه حجازي، وهو أسنُّ، رأى ابن عمر، وهو ثقة، يعد في التابعين. انظر: الجرح والتعديل (٤/ ٤١١).","vol":"7","page":203},{"text":"٢٧٢٨ - حدثنا أَبو أمية (^١)، حدثنا أَبو غسان (^٢)، حدثنا القاسم بن معن (^٣)، عن ابن جريج، ح\nوحدثنا يونس بن حبيب (^٤)، حدثنا أَبو داود (^٥)، حدثنا ابن أبي ذئب (^٦)، جميعًا: عن الزهري، عن سعيد، عن أبي هريرة، عن النبي ﷺ بمثله (^٧).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) مالك بن إسماعيل النهدي.\n(^٣) القاسم بن مَعْن -بفتح الميم وسكون المهملة- ابن عبد الرحمن المسعودي.\n(^٤) ابن عبد القاهر الأصبهاني.\n(^٥) سليمان بن داود بن الجارود الطيالسي.\n(^٦) محمد بن عبد الرحمن بن المغيرة.\n(^٧) أخرجه مسلم -كما تقدم- من طريق ابن جريج عن الزهري، به.","vol":"7","page":204},{"text":"٢٧٢٩ - وحدثنا أَبو أمية، حدثنا الوليد بن صالح (^١) -قال أَبو عوانة: ثقةٌ بغدادي- حدثنا الليث (^٢)، عن عُقَيل (^٣)، عن ابن شهاب، عن عمر بن عبد العزيز، عن إبراهيم بن عبد الله بن قارظ، وسعيد بن المسيب أنهما حدثاه، أن أبا هريرة قال: سمعت النبي ﷺ يقول، فذكر مثله (^٤).\nورواه عن عُقَيل غيره فقال: عن عبد الله بن إبراهيم بن قارظ (^٥).\n_________\n(^١) النَّخَّاس -بنون ومعجمة ثم مهملة- الضبي الجزري.\n(^٢) ابن سعد الفهمي.\n(^٣) ابن خالد بن عَقيل -بالفتح- الأموي مولاهم.\nانظر: تهذيب الكمال (٢٠/ ٢٤٢)، تقريب (٤٦٦٥).\n(^٤) أخرجه مسلم -كما تقدم- من طريق الليث بن سعد به.\n(^٥) هكذا ذكر المصنف عن الليث في روايته عن عقيل، أنه قال: \"إبراهيم بن عبد الله بن قارظ\"، والذي في مسلم عنه أنه قال: \"عبد الله بن إبراهيم بن قارظ\".\nوالحديث اختلف فيه على الزهري وغيره كما قال الدارقطني في العلل (٧/ ٢٦٦) وابن حجر من وجهين:\nالوجه الأول: الخلاف في اسم عبد الله بن إبراهيم بن قارظ.\nقال يونس وعقيل وشعيب: حدثنا الزهري، عن عمر بن عبد العزيز، سمع عبد الله بن إبراهيم. كما قال أَبو عبد الله البخاري (التاريخ الكبير ٥/ ٤٠).\nورواه ابن جريج، عن الزهري، عن عمر، عن إبراهيم بن عبد الله بن قارظ. كما عند مسلم في صحيحه.\nورواه الليث بن سعد، عن عقيل، عن الزهري فمرة قال فيه كقول يونس وشعيب كما =\n⦗٢٠٦⦘ = عند مسلم أيضًا، ومرة قال فيه كقول ابن جريج كما عند مسلم والمصنف والطحاوي في شرح معاني الآثار (١/ ٣٦٧) كتاب الصلاة -باب الرجل يدخل المسجد يوم الجمعة، وزاد الليث وابن جريج: سعيد بن المسيب في إسناديهما كما سيأتي.\nوأبان ابن حجر عن هذا الاختلاف في ترجمة إبراهيم بن عبد الله بن قارظ (التهذيب ١/ ١٣٤) حيث قال: \"وجعل ابن أبي حاتم: إبراهيم وعبد الله ترجمتين، والحق أنهما واحد، والاختلاف فيه على الزهري وغيره، وقال ابن معين: كان الزهري يغلط فيه\".\nوقد ترجم البخاري في تاريخه الكبير لعبد الله بن إبراهيم فيمن وافق أول اسم أبيه ألفًا فسماه عبد الله.\nوقال الذهبي في الكاشف (١/ ٢١٥): إبراهيم بن عبد الله بن قارظ على الصحيح، وكذلك قال الخزرجي في الخلاصة (٢/ ٣٨)، وابن حجر في تقريبه، إلا أنه لم يجزم به.\nالوجه الثاني من الاختلاف على الزهري:\nاختلف عليه فرواه -كما قال الدارقطني في العلل (٧/ ٢٦٦) - مرة عن سعيد بن المسيب كما هي رواية الصحيحين؛ (صحيح البخاري مع الفتح: ٢/ ٤٨٠) كتاب الجمعة -باب الإنصات يوم الجمعة- ح ٩٣٤، (صحيح مسلم: ٢/ ٥٨٣) كتاب الجمعة -باب الإنصات يوم الجمعة- ح ٨٥١/ ١١.\nومرة قال: عن عمر بن عبد العزيز، عن عبد الله بن إبراهيم بن قارظ كما مضى، ومرة جمع بينهما كما عند مسلم.\nوقال ابن حجر في الفتح (٢/ ٤٨١): \"الطريقان معًا صحيحان، وقد رواه أَبو صالح عن الليث بالإسنادين معًا كما أخرجه الطحاوي في شرح معاني الآثار (١/ ٣٦٧) \".\nوكذا رواية ابن جريج كما عند مسلم في صحيحه، وقد سبق في ح (٢٧١٣) أن الزهري قد ينشط فيذكر جميع شيوخه، وتارة يقتصر على بعضهم، وقد نبه المصنف على هذا الاختلاف بسرده طرق الحديث عن الزهري، ونبه هنا على الاختلاف الأول، وهذا من فوائد الاستخراج، والله تعالى أعلم.","vol":"7","page":205},{"text":"٢٧٣٠ - حدثنا أبو إسماعيل الترمذي (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، حدثنا أبو الزناد (^٤)، عن الأعرج (^٥)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا قلت لصاحبك يوم الجمعة والإمام يخطب: أنصت، فقد لغيت\" (^٦)، وهي لغة أبي هريرة، وإنما هي \"لغوت\".\n_________\n(^١) محمد بن إسماعيل السلمي.\n(^٢) انظر: مسنده (٢/ ٤٢٨).\n(^٣) ابن عيينة.\n(^٤) عبد الله بن ذكوان.\n(^٥) عبد الرحمن بن هرمز.\n(^٦) أخرجه مسلم (٢/ ٥٨٣) ح ٨٥١/ ١٢ - كما تقدم- من طريق سفيان، به مثله.\nوالقائل: \"وهي لغة أبي هريرة. . .\" هو أبو الزناد كما في صحيح مسلم، و\"لغوت\" تقدم تفسيرها في ح ٢٧٢٥.","vol":"7","page":207},{"text":"٢٧٣١ - حدثنا الصاغاني (^١)، أخبرنا أبو النضر (^٢)، حدثنا سليمان بن المغيرة (^٣)، عن حميد بن هلال (^٤)، عن أبي رفاعة (^٥) قال: \"أتيت النبي ﷺ وهو يخطب فقلت: رجلٌ غريبٌ جاء يسأل عن دينه\n⦗٢٠٨⦘ لا يدري ما دينه، قال: فأقبل النبي ﷺ إليَّ وترك خطبته، فأتي بكرسي خِلْت (^٦) قوائمه من حديد، فقعد عليه رسول الله ﷺ، ثم جعل يعلمني مما علَّمه الله، ثم أتى خطبته فأتم آخرها\" (^٧).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم بن مسلم الليثي مولاهم.\n(^٣) القيسي مولاهم البصري.\n(^٤) العدوي البصري.\n(^٥) العدوي، اسمه: تميم بن أسد، وقيل: عبد الله بن الحارث البصري ﵁، توفي سنة ٤٤ هـ.\nانظر: تهذيب الكمال (٣٣/ ٣١٤)، الإصابة (٤/ ٧٠).\n(^٦) خِلْت: أي ظننت. لسان العرب (١١/ ٢٢٦).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٩٧) كتاب الجمعة -باب حديث التعليم في الخطبة- ح ٨٧٦/ ٦٠، من طريق سليمان بن المغيرة به، نحوه.","vol":"7","page":207},{"text":"٢٧٣٢ - حدثنا أبو أمية (^١)، حدثنا مسلم (^٢)، وسعيد بن سليمان (^٣)، وعاصم بن علي (^٤) قالوا: حدثنا سليمان بن المغيرة، بإسناده مثله (^٥).\nحكي عن أبي حاتم (^٦) أنه سئل: هل سمع حميد بن هلال من أبي رفاعة؟ فقال: هو عندنا على السماع (^٧).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) مسلم بن إبراهيم الفراهيدي.\n(^٣) الضبي، الواسطي: سعدويه.\n(^٤) ابن عاصم الواسطي (ت ٢٢١ هـ).\n(^٥) أخرجه مسلم -كما تقدم- من طريق سليمان بن المغيرة.\n(^٦) محمد بن إدريس الرازي.\n(^٧) لم أقف على قول أبي حاتم فيما لدي من المصادر، وذكر الذهبي في الميزان (٢/ ١٣٩) عن ابن المديني أنه قال: \"لم يلق عندي -أي حميدًا- أبا رفاعة\"، وتعقَّب ذلك الذهبي بأن روايته عنه في مسلم، فهي محمولة على السماع لكونها في الصحيح، وحميد أيضًا ليس بمدلس مع إمكان اللقي على مذهب مسلم رحمه الله تعالى، وإن صحَّ ما علَّقه المصنف بصيغة التمريض عن شيخه محمد بن إدريس كان دليلًا لما قاله =\n⦗٢٠٩⦘ = الذهبي ﵀، والله تعالى أعلم.","vol":"7","page":208},{"text":"٢٧٣٣ - حدثنا أحمد بن يوسف السُّلَمي، حدثنا عبد الرزاق (^١)، أخبرنا ابن جريج، قال: أخبرني عمرو بن دينار (^٢)، أنه سمع جابر بن عبد الله يقول: جاء رجلٌ (^٣) والنبي ﷺ على المنبر يوم الجمعة يخطب، فقال له: \"أركعت ركعتين؟ قال: لا. قال: اركع\" (^٤).\n_________\n(^١) المصنف (٣/ ٢٤٤) كتاب الجمعة -باب الرجل يجيء والإمام يخطب.\n(^٢) المكي.\n(^٣) سوف يتي أنه سُليك الغطفاني، كما في ح (٢٧٣٩).\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٩٦) كتاب الجمعة -باب التحية والإمام يخطب- ح ٨٧٥/ ٥٦، من طريق عبد الرزاق به، مثله.","vol":"7","page":209},{"text":"٢٧٣٤ - أخبرني العباس بن الوليد (^١)، أخبرني أبي، قال: سمعت الأوزاعي (^٢) قال: حدثني إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أنس بن مالك، قال: \"أصاب الناس سنة على عهد رسول الله ﷺ، فبينا رسول الله ﷺ على المنبر يخطب الناس في يوم الجمعة؛ إذ قام أعرابي فقال: يا رسول الله هلك المال وجاع العيال فادع الله لنا. قال: فرفع رسول الله ﷺ يديه وما نرى في السماء قزعة. . .\" وذكر الحديث (^٣).\n_________\n(^١) ابن مزيد العذري.\n(^٢) عبد الرحمن بن عمرو.\n(^٣) تقدم هذا الحديث برقم (٢٥٤٦).","vol":"7","page":209},{"text":"<span data-type='title' id=toc-438>باب ذكر الخبر الذي يوجب على من يدخل المسجد يوم الجمعة والإمام يخطب أن يصلي ركعتين، والدليل على أن من كان قاعدًا فيه ولم يصل قبل الخطبة قام فصلّى في خطبته</span>","vol":"7","page":210},{"text":"٢٧٣٥ - حدثنا الصاغاني، حدثنا أبو النضر (^١)، ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٢)، قالا: حدثنا شعبة (^٣)، عن عمرو بن دينار قال: سمعت جابر بن عبد الله يحدث عن النبي ﷺ، أنه قال -وهو يخطب-: \"إذا جاء أحدكم يوم الجمعة، والإمام يخطب، فليصلِّ ركعتين\". هذا لفظ يونس.\nوقال أبو النضر، عن شعبة: \"إذا جاء أحدكم والإمام يخطب -أو قال: خرج- فليصلِّ ركعتين\".\nوقال غندر (^٤) عن شعبة: \"إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليصلِّ ركعتين\" (^٥).\n_________\n(^١) هاشم بن القاسم الليثي مولاهم.\n(^٢) الطيالسي، والحديث في مسنده (ص ٢٣٦).\n(^٣) ابن الحجاج بن الورد العتكي مولاهم البصري.\n(^٤) محمد بن جعفر الهذلي.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٥٩٦) كتاب الجمعة -باب التحية والإمام يخطب- ح ٨٧٥/ ٥٧، من طريق غندر محمد بن جعفر، والبخاري (الصحيح مع الفتح ٣/ ٥٩) كتاب التهجد -باب ما جاء في التطوع مثنى مثنى ح (١٠٧٠)، من طريق =\n⦗٢١١⦘ = آدم، كلاهما عن شعبة به.\nولفظ مسلم كلفظ غندر، ولفظ البخاري وأبي النضر سواء.","vol":"7","page":210},{"text":"٢٧٣٦ - حدثنا الصاغاني (^١)، حدثنا أبو نعيم (^٢)، حدثنا ابن عيينة، عن عمرو، سمع جابرًا يقول: دخل رجلٌ والنبي ﷺ يخطب يوم الجمعة قال: \"صلَّيت؟ قال: لا، قال: فصلِّ ركعتين\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الفضل بن دكين: عمرو بن زهير الكوفي.\n(^٣) أخرجه مسلم (٢/ ٥٩٦، ح ٨٧٥/ ٥٥) -كما تقدم- من طريق ابن عيينة به، نحوه.\nومن فوائد الاستخراج في هذا الإسناد بيان المهمل في \"سفيان\" عند مسلم حيث بيَّن المصنِّف أنه ابن عيينة.","vol":"7","page":211},{"text":"٢٧٣٧ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا محمد بن سابق (^١)، حدثنا ورقاء (^٢)، عن عمرو، عن جابر، أنَّه سمعه يقول: جاء رجلٌ إلى رسول الله ﷺ وهو يخطب يوم الجمعة فقال له رسول الله ﷺ: \"أصلَّيت؟ قال: لا، قال: فصلِّ ركعتين\" (^٣).\nرواه يعقوب الدَّوْرَقي (^٤)، عن ابن عليَّة، عن أيوب (^٥)، عن عمرو،\n⦗٢١٢⦘ عن جابر، قال: جاء رجلٌ والنبي ﷺ يخطب، فقال: \"أصلَّيت يا فلان؟ قال: لا، قال: قم فاركع\" (^٦).\n_________\n(^١) التميمي.\n(^٢) ابن عمر اليشكري، الكوفي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق عمرو بن دينار به نحوه.\n(^٤) يعقوب بن إبراهيم العبدي مولاهم.\n(^٥) ابن أبي تميمة السختياني.\n(^٦) هكذا رواه مسلم في صحيحه (٢/ ٥٩٦ ح ٨٧٥/ ٥٤) من طريق يعقوب الدورقي به.\nومن فوائد الاستخراج هنا: بيان المتن المحال به على المتن المحال عليه، حيث ساق مسلم إسناد يعقوب هذا، وأحال متنه على الحديث الذي قبله.","vol":"7","page":211},{"text":"٢٧٣٨ - حدثنا أبو داود السجستاني (^١)، حدثنا سليمان بن حرب (^٢)، حدثنا حماد (^٣)، عن عمرو، عن جابر، أن رجلًا جاء يوم الجمعة، والنبي ﷺ يخطب، فقال: \"أصلَّيت يا فلان؟ قال: لا، قال: قم فاركع\" (^٤).\n_________\n(^١) السنن (١/ ٦٦٧) كتاب الجمعة -باب إذا دخل الرجل والإمام يخطب- ح ١١١٥.\n(^٢) الأزدي البصري.\n(^٣) ابن زيد بن درهم الأزدي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق حماد بن زيد به، مثله.","vol":"7","page":212},{"text":"٢٧٣٩ - حدثنا الصاغاني، أخبرنا أبو سلمة (^١)، حدثنا سفيان (^٢)، عن أبي الزبير (^٣)، وعمرو بن دينار سمعا جابرًا -إلا أنَّ عمرًا يسمِّه (^٤)،\n⦗٢١٣⦘ وقال أبو الزبير: سُلَيك، وقال عمرو-: دخل رجلٌ المسجد ورسول الله ﷺ يخطب يوم الجمعة فقال له: \"أصلَّيت؟ قال: لا. قال: فصلِّ ركعتين\" (^٥).\n_________\n(^١) منصور بن سلمة الخزاعي. انظر: تهذيب الكمال (٢٨/ ٥٣٠).\n(^٢) ابن عيينة، لكون الحديث عند الحميدي في مسنده (٢/ ٥١٣) عن سفيان، والحميدي راوية ابن عيينة.\n(^٣) محمد بن مسلم بن تَدْرُس -بفتح المثناة وسكون الدال المهملة وضم الراء- الأسدي مولاهم المكي.\n(^٤) رواية عمرو عن جابر: أخرجها الشيخان كما تقدم، وأبو داود (السنن ١/ ٦٦٧) =\n⦗٢١٣⦘ = كتاب الجمعة -باب إذا دخل الرجل والإمام يخطب- ح ١١١٥، والنسائي في السنن (٣/ ١٠٧) كتاب الجمعة -باب مخاطبة الإمام رعيته، والترمذي في السنن (٢/ ٣٨٤) كتاب الجمعة -باب ما جاء في الركعتين إذا جاء الرجل والإمام يخطب- ح ٥١٠، والشافعي في المسند (٦٣) وفي السنن (١/ ١٣١) وعبد الرزاق في المصنف (٣/ ٢٤٤) كتاب الجمعة -باب الرجل يجيء والإمام يخطب، والحميدي في مسنده (٢/ ٥١٣) وأحمد في المسند (٣/ ٣٦٩)، وأبو يعلى في مسنده (٣/ ٤٧٢)، وابن الجارود في المنتقى (١١٠)، وابن خزيمة في الصحيح (٣/ ١٦٦) كتاب الجمعة -باب سؤال الإمام في خطبته الجمعة، والطبراني في معجمه الكبير (٧/ ١٦٣)، والبغوي في شرح السنة (٢/ ٥٨٣) كتاب الجمعة -باب من دخل والإمام يخطب، والبيهقي في السنن الكبرى (٣/ ٢١٧) كتاب الجمعة -باب كلام الإمام في خطبته، وابن بشكوال في الغوامض والمبهمات (١/ ٧٥)، كلهم: من طرق عن عمرو بن دينار به.\nوليس في حديثه تسمية الرجل بأنه: سُليك، وإنما وقع ذلك في رواية أبي الزبير وغيره.\nوقد روى ابن عيينة عنهما كما عند الحميدي، ثم قال: \"وسمى أبو الزبير في حديثه الرجل: سُلَيك بن عمرو الغطفاني\".\n(^٥) أخرجه مسلم في صحيحه (٢/ ٥٩٦، ٥٩٧ ح ٨٧٥/ ٥٥، ٥٨) -كما تقدم- من طريق سفيان عن عمرو، والليث عن أبي الزبير كلاهما عن جابر ﵁.","vol":"7","page":212},{"text":"٢٧٤٠ - حدثنا الحارث بن أبي أسامة (^١)، حدثنا يونس بن محمد (^٢)،\n⦗٢١٤⦘ حدثنا الليث بن سعد (^٣)، عن أبي الزبير، عن جابر قال: جاء سُلَيك الغَطَفاني يوم الجمعة ورسول الله ﷺ على المنبر، فقعد سُلَيك قبل أن يصلي، فقال له رسول الله ﷺ: \"أركعت ركعتين؟ قال: لا، قال: قم فاركعهما\" (^٤).\n_________\n(^١) الحارث بن محمد بن أبي أسامة.\n(^٢) ابن مسلم البغدادي المؤدب.\n(^٣) الفَهْمي المصري.\n(^٤) أخرجه مسلم -كما تقدم- من طريق الليث بن سعد به، نحوه.","vol":"7","page":213},{"text":"<span data-type='title' id=toc-439>باب بيان إيجاب التجوز في الركعتين اللّتين يصلِّيهما الدّاخل يوم الجمعة والإمام يخطب</span>","vol":"7","page":215},{"text":"٢٧٤١ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية (^٢)، عن الأعمش، عن أبي سفيان (^٣)، عن جابر، قال: جاء سُلَيك الغطفاني والنبي ﷺ يخطب فجلس، فقال النبي ﷺ: \"إذا جاء أحدكم يوم الجمعة، والإمام يخطب، فليصلِّ ركعتين خفيفتين، ثم ليجلس\" (^٤).\n_________\n(^١) الطائي.\n(^٢) محمد بن خازم الضرير الكوفي.\n(^٣) طلحة بن نافع الإسكاف الواسطي.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٥٩٧) كتاب الجمعة -باب التحية والإمام يخطب- ح ٨٧٥/ ٥٩، من طريق سليمان بن مهران الأعمش به، نحوه.","vol":"7","page":215},{"text":"٢٧٤٢ - حدثنا الدَّبَري (^١)، حدثنا عبد الرزاق (^٢)، عن معمر (^٣)، والثوري (^٤)، عن الأعمش، عن أبي سفيان بمثله (^٥).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) المصنف (٣/ ٢٤٤) كتاب الجمعة -باب الرجل يجيء والإمام يخطب.\n(^٣) ابن راشد الأزدي مولاهم البصري.\n(^٤) سفيان بن سعيد.\n(^٥) أخرجه مسلم -كما تقدم- من طريق الأعمش.","vol":"7","page":215},{"text":"٢٧٤٣ - ز- حدثنا أبو داود السِّجْزي (^١)، حدثنا محمد بن\n⦗٢١٦⦘ محبوب (^٢)، وإسماعيل بن إبراهيم (^٣) -المَعْنى-، قالا: حدثنا حفص بن غياث (^٤)، عن الأعمش: عن أبي سفيان، عن جابر، وعن أبي صالح (^٥)، عن أبي هريرة قالا: جاء سُلَيك الغَطَفاني -ورسول الله ﷺ يخطب- فقال له: \"أصلَّيت شيئًا؟ قال: لا. قال: صلِّ ركعتين تجوَّز فيهما\" (^٦).\n_________\n(^١) هو أبو داود السجستاني سليمان بن الأشعث صاحب السنن، وسجستان ينسب إليها فيقال: السجستاني والسجزي، وقد ذكر الذهبي أن أبا عوانة ينسب أبا داود، =\n⦗٢١٦⦘ = فيقول: السِّجزي وهي نسبة على غير القياس.\nانظر: الأنساب (٣/ ٢٢٣)، سير أعلام النبلاء (١٣/ ٢٢١).\n(^٢) البُنَاني -بضم الموحدة، ونونين- مولاهم البصري.\n(^٣) إسماعيل بن إبراهيم الهذلي القطيعي.\n(^٤) حفص بن غياث -بمعجمة مكسورة وياء مثلثة- النخعي الكوفي.\n(^٥) ذكوان السمان الزيات المدني.\n(^٦) حديث جابر أخرجه مسلم من طريق الأعمش به، نحوه.\nوالأعمش مدلس، وقد عنعن عند مسلم، وسبق أنه صرح بالتحديث عند الطحاوي، وسياق المصنف الرواية من طريق حفص بن غياث عنه يفيد ذلك أيضًا؛ لأن حفصًا كان يميز بين ما صرح به الأعمش بالسماع وبين ما دلسه، ولأن عامة حديث الأعمش عنده على الخبر والسماع.\nانظر: تهذيب الكمال (٧/ ٦٣)، هدي الساري (٤١٨)، وهذا من فوائد الاستخراج.\nوأما حديث أبي هريرة فهو من زوائد المصنِّف، وقد أخرجه أبو داود في السنن (١/ ٦٦٧) كتاب الجمعة -باب إذا دخل الرجل والإمام يخطب، وابن ماجه في السنن (١/ ٣٥٣) كتاب إقامة الصلاة والسنة فيها -باب ما جاء فيمن دخل المسجد والإمام يخطب، والطبراني في معجمه الكبير (٧/ ١٦١) وأبو يعلى في مسنده (٣/ ٤٤٩)، وابن حبان في صحيحه (الإحسان: ٦/ ٢٤٦)، كتاب الصلاة- ذكر الأمر للداخل المسجد يوم الجمعة والإمام يخطب أن يركع ركعتين، كلهم من طرق عن =\n⦗٢١٧⦘ = حفص عن الأعمش عن أبي صالح به، وقد تفرد به حفص بن غياث، كما قال ابن حبان ﵀، والحديث صحيح، والله أعلم.","vol":"7","page":215},{"text":"٢٧٤٤ - ز- حدثنا الجُرْجاني -ببغداد- الحسن بن أبي الربيع (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا الثوري، عن الأعمش، عن أبي سفيان، عن جابر، عن السُلَيك، قال: قال رسول الله ﷺ: \"إذا جاء أحدكم الجمعة والإمام يخطب فليصلِّ ركعتين خفيفتين\" (^٣).\n_________\n(^١) الحسن بن يحيى بن الجعد العبدي.\n(^٢) ابن همام الصنعاني.\n(^٣) حديث سليك الغطفاني ﵁ لم يخرجه مسلم، وإنما أخرجه عن جابر ﵁ قال: \"جاء سليك الغطفاني. . .\" فذكره.\nفهذا الحديث من زوائد المصنف، وقد أخرجه الدارقطني في السنن (٢/ ١٤) كتاب الجمعة -باب في الرجل يجيء يوم الجمعة والإمام يخطب؛ يصلي ركعتين. والطحاوي في شرح معاني الآثار (١/ ٣٦٥)، والطبراني في معجميه الأوسط (١/ ٢٣٩)، والكبير (٧/ ١٦٤)، كلهم من طرق عن الحسن البصري، عن سليك نحوه.\nوذكره الهيثمي في مجمع الزوائد (٢/ ١٨٤)، وقال: \"رجاله رجال الصحيح\".\nوإسناد المصنف هنا حسن، لأجل الجرجاني، فإنه صدوق، كما تقدم في ح (١٧١٦).\nوأما رواية الحسن عن سليك ﵁ فإنها بالعنعنة، ولم أر من ذكر له سماعًا من سليك ﵁ ولا له سماع من جابر أو أبي هريرة ﵄ راويي الحديث، كما في المراسيل لابن أبي حاتم (ص ٣٩)، فلعلَّ روايته منقطعة، وأصل الحديث في الصحيح عن جابر ﵁، كما تقدم، والله أعلم.\nتنبيه: كتب الناسخ في الحاشية عقب هذا الحديث: \"آخر الجزء الثامن، وأول التاسع\". ومراده تجزئة الأصل المنقول منه، والله أعلم.","vol":"7","page":217},{"text":"<span data-type='title' id=toc-440>باب ذكر الخبر المبين أن النبي ﷺ كان يخطب قائمًا، والدليل على إيجاب القيام فيها، والتشديد في انصراف المستمع لها إلى غيرها من أمر الدنيا</span>","vol":"7","page":218},{"text":"٢٧٤٥ - حدثنا عيسى بن أحمد (^١)، حدثنا ابن وهب (^٢)، أخبرنا سفيان الثوري، ح\nوحدثنا عبد الله بن محمد بن عمرو الأزدي، حدثنا الفريابي (^٣)، حدثنا سفيان، عن سماك بن حرب (^٤)، عن جابر بن سمرة، قال: \"كان رسول الله ﷺ يخطب قائمًا خطبتين، ويجلس بين الخطبتين، يقرأ آيات من القرآن، ويذكِّر الناس، وكانت صلاته قصدًا، وخطبته قصدًا\" (^٥).\n_________\n(^١) ابن عيسى العسقلاني.\n(^٢) عبد الله بن وهب المصري.\n(^٣) محمد بن يوسف الضبي مولاهم.\n(^٤) سِمَاك -بكسر أوله وتخفيف الميم- ابن حرب البكري، الكوفي.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٥٨٩ ح ٨٦٢) كتاب الجمعة -باب ذكر الخطبتين قبل الصلاة وفيهما من الجلسة، وفي (٢/ ٥٩١ ح ٨٦٦) باب تخفيف الصلاة والخطبة، من طريق سماك.\nومن فوائد الاستخراج هنا: سيأتي الحديث عند مسلم من طريق أبي خيثمة زهير بن معاوية (توفي ١٧٤ هـ) تقريبًا، وأبي الأحوص سلام بن سليم (توفي ١٧٩ هـ)، =\n⦗٢١٩⦘ = وزكريا بن أبي زائدة (توفي ١٤٧، أو ١٤٨، أو ١٤٩ هـ) كلهم عن سماك به.\nوساقه المصنف من طريق سفيان الثوري (١٦١ هـ) وهو من قديمي أصحاب سماك كما قال يعقوب الفسوي، وحديثه عنه قبل تغيره، وهذا من فوائد الاستخراج.","vol":"7","page":218},{"text":"٢٧٤٦ - حدثنا أبو داود السجستاني (^١)، حدثنا النفيلي (^٢)، ح وحدثنا هلال -يعني: ابن العلاء (^٣) -، حدثنا حسين بن عيَّاش (^٤)، قالا: حدثنا زهير (^٥)، عن سماك، قال: أنبأني جابر بن سمرة \"أن رسول الله ﷺ كان يخطب قائمًا ثم يجلس، ثم يقوم فيخطب قائمًا، فمن نبَّأك أنه خطب قاعدًا فقد كذب! فقد والله صلَّيت معه أكثر من ألفي صلاة\" (^٦).\n_________\n(^١) السنن (١/ ٦٥٧) كتاب الصلاة -باب الخطبة قائمًا.\n(^٢) عبد الله بن محمد بن جعفر الحراني.\n(^٣) الباهلي مولاهم الرقي.\n(^٤) الحسين بن عيَّاش -بتحتانية ومعجمة- بن حازم السلمي مولاهم.\n(^٥) ابن معاوية بن حُدَيج، أبو خيثمة الجعفي.\n(^٦) أخرجه مسلم -كما تقدم- من طريق أبي خيثمة به مثله، وقد سماه المصنف في روايته، وهذا من فوائد الاستخراج.","vol":"7","page":219},{"text":"٢٧٤٧ - حدثنا الصائغ (^١) بمكة، حدثنا سعيد بن منصور (^٢)، حدثنا أبو عوانة (^٣)، عن سماك بنحوه، \"فمن حدثك أن النبي ﷺ كان يخطب\n⦗٢٢٠⦘ قاعدًا فلا تصدِّقه\" (^٤).\n_________\n(^١) محمد بن علي بن زيد المكي.\n(^٢) ابن شعبة الخراساني، صاحب السنن.\n(^٣) وضَّاح بن عبد الله اليشكري.\n(^٤) أخرجه مسلم -كما تقدم- من طريق سماك به.","vol":"7","page":219},{"text":"٢٧٤٨ - حدثنا أحمد بن مسعود (^١) -ببيت المقدس-، حدثنا محمد بن عيسى (^٢)، أخبرنا هشيم (^٣)، أخبرنا حصين (^٤)، عن أبي سفيان (^٥)، وسالم بن أبي الجعد (^٦)، عن جابر، قال: \"بينا النبي ﷺ قائمًا يخطب يوم الجمعة، إذ قدمت عير إلى المدينة، فابتدرها أصحاب رسول الله ﷺ، حتى لم يبق معه إلا اثنا عشر رجلًا؛ فيهم أبو بكر وعمر ﵄، قال: ونزلت هذه الآية: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا …﴾ الآية (^٧) (^٨).\n_________\n(^١) أبو عبد الله الخيّاط، المقدسي.\n(^٢) ابن نجيح البغدادي، الطباع.\n(^٣) هُشَيم -بالتصغير- بن بشير -بوزن عظيم السُّلَمي الواسطي.\n(^٤) ابن عبد الرحمن السُّلَمي.\n(^٥) طلحة بن نافع الواسطي.\n(^٦) سالم بن رافع الغطفاني.\n(^٧) سورة الجمعة، الآية (١١).\n(^٨) أخرجه مسلم (الصحيح ٢/ ٥٩٠) كتاب الجمعة -باب في قوله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا. . .﴾ ح ٨٦٣/ ٣٨، من طريق هشيم، ورواه البخاري (الصحيح مع الفتح ٢/ ٤٩٠) كتاب الجمعة -باب إذا نفر الناس عن الإمام في صلاة الجمعة- ح ٩٣٦، من طريق زائدة، كلاهما: عن حصين به نحوه. =\n⦗٢٢١⦘ = وقوله: \"يخطب\" ليست في حديث هشيم عند مسلم، لكن وقعت عنده من طريق عبد الله بن إدريس عن حصين، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":220},{"text":"٢٧٤٩ - حدثنا الصائغ (^١) بمكة، حدثنا سُنَيد -واسمه حسين (^٢) - حدثنا هُشَيم، أخبرنا حصين، بإسناده مثله (^٣).\n_________\n(^١) محمد بن علي بن زيد المكي.\n(^٢) سُنَيد -بنون ثم دال مصغرًا- بن داود المصيصي، اسمه حسين، وسنيد لقب غلب عليه، (ت: ٢٢٦ هـ).\nقال فيه أبو داود: \"لم يكن بذاك\"، وقال النسائي: \"ليس بثقة\"، وقال ابن حجر: \"ضعف مع إمامته ومعرفته، لكونه كان يلقن حجاج بن محمد شيخه\".\nانظر: تاريخ بغداد (٨/ ٤٣) تقريب (٢٦٤٦).\n(^٣) أخرجه مسلم -كما تقدم- من طريق هشيم به.","vol":"7","page":221},{"text":"٢٧٥٠ - حدثنا هلال بن العلاء (^١)، حدثنا سعيد بن سليمان (^٢)، حدثنا عباد (^٣)، عن حصين، عن طلحة بن نافع أبي سفيان، وسالم بن أبي الجعد، عن جابر، قال: \"بينا نحن عند رسول الله ﷺ وهو يخطب يوم الجمعة إذ جاءت عير من قِبَل الشام، فانصرف الناس حتى ما بقي إلا اثنا عشر رجلًا أنا فيهم، فنزلت: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا. . .﴾ \" (^٤).\n_________\n(^١) ابن هلال الباهلي مولاهم الرَّقي.\n(^٢) الضبي الواسطي.\n(^٣) ابن العوّام الكلابي مولاهم الواسطي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق حصين به نحوه، ومن فوائد الاستخراج هنا =\n⦗٢٢٢⦘ = تسمية أبي سفيان -وقد تقدم- بأنه طلحة بن نافع الواسطي.","vol":"7","page":221},{"text":"٢٧٥١ - حدثنا علي بن حرب الطائي، والعطاردي (^١)، قالا: حدثنا محمد بن فضيل (^٢)، عن حصين، عن سالم (^٣)، عن جابر بن عبد الله قال: \"أقبلت عير ونحن نصلي مع رسول الله ﷺ الجمعة، فانفضَّ الناس إليها، فما بقي غير اثني عشر رجلا، فنزلت: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا. . .﴾ إلى آخرها\" (^٤).\n_________\n(^١) أحمد بن عبد الجبار بن محمد التميمي.\n(^٢) ابن غزوان الضبيّ مولاهم.\n(^٣) سالم بن رافع الغطفاني.\n(^٤) أخرجه مسلم -كما تقدم- من طريق حصين به نحوه، وقوله \"ونحن نصلي\" ليس عند مسلم، وجاء ذلك في رواية البخاري، وهذا لا يعارض قوله: \"بينما النبي ﷺ قائمًا يخطب\" في ح ٢٧٤٨ إذ معنى \"ونحن نصلي\" أي ننتظر الصلاة، وأن من ذكر الصلاة أراد بها الخطبة، كما قال البيهقي في سننه الكبرى (٣/ ١٨٢)، وقرره ابن حجر في فتح الباري (٢/ ٤٩١)، ويؤيد هذا أن سالم بن أبي الجعد روى كلتا اللفظتين؛ مما يدل على أنه عبر بإحداهما عن الأخرى، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":222},{"text":"٢٧٥٢ - حدثنا علي بن عثمان النُّفَيلي، وأبو أمية (^١) قالا: حدثنا محمد بن سابق (^٢)، حدثنا أبو زُبَيد (^٣)، عن حصين، عن سالم بن أبي الجعد،\n⦗٢٢٣⦘ عن جابر بن عبد الله، قال: \"كنا مع رسول الله ﷺ في الجمعة، فمرت عير تحمل الطعام، فخرج الناس إلا اثني عشر رجلًا، فنزلت آية الجمعة\" (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) التميمي الكوفي.\n(^٣) عَبْثَر -بفتح أوله، وسكون الموحدة، وفتح المثلثة- ابن القاسم الزُّبيدي، بالضم، أبو زبيد، كذلك، الكوفي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق حصين به، نحوه.","vol":"7","page":222},{"text":"٢٧٥٣ - ز- حدثنا أبو أمية، حدثنا يحيى بن صالح الوُحَاظي، أخبرنا سليمان بن بلال (^١)، حدثني جعفر (^٢)، عن أبيه، عن جابر، قال: \"كان رسول الله ﷺ يخطب قائمًا، ثم يجلس، ثم يقوم فيخطب قائمًا، يخطب خطبتين، فكان الجواري إذا أُنْكِحْوا يمرون يضربون بالكير (^٣) والمزامير فيشتد (^٤) الناس ويدعون رسول الله ﷺ قائمًا، فعاتبهم الله فقال: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا. . .﴾ الآية (^٥).\n_________\n(^١) التيمي مولاهم.\n(^٢) ابن محمد بن علي بن الحسين بن علي بن أبي طالب الهاشمي.\n(^٣) الكِير -بالكسر- كير الحداد، وهو زق أو جلد غليظ ذو حافات.\nالنهاية (٤/ ٢١٧)، اللسان (٥/ ١٥٧).\n(^٤) فيشتد الناس: أي يَعْدُون. النهاية (٢/ ٤٥٢)، اللسان (٣/ ٢٣٤).\n(^٥) هذا الحديث بهذا اللفظ لم يخرجه مسلم، فهو من زوائد المصنف، وإسناد المصنف حسن، رواته ثقات إلا أبا أمية صدوق له أوهام، لكن تابعه محمد بن سهل بن عسكر -وهو ثقة- عند الطبري في جامع البيان في تأويل القرآن (١٢/ ٩٩) دون ذكر الخطبتين والجلوس بينهما.\nوقد رواه أيضًا الشافعي في مسنده (٦٥) من طريق إبراهيم بن أبي يحيى، عن جعفر، =\n⦗٢٢٤⦘ = عن أبيه مرسلًا، وإبراهيم متروك كما في التقريب (٢٤١).\nوأما ذكر الخطبتين والجلوس بينهما فقد روي مرسلًا وموصولًا، فرواه مالك في الموطأ (١/ ١١٢) كتاب الجمعة -باب القراءة في صلاة الجمعة- ح ٢١، وابن أبي شيبة في المصنف (٢/ ٢١) كتاب الجمعة -باب من كان يخطب قائما، كلاهما من طريق جعفر عن أبيه مرسلًا.\nورواه موصولًا المصنف -كما سيأتي في ح (٢٧٧١) - عن الدوري والسّلمي عن خالد بن مخلد، والبيهقي في سننه الكبرى (٣/ ١٩٨) من طريق أبي حاتم الرازي، كلاهما: عن سليمان بن بلال به، وله شاهد من حديث جابر بن سمرة ﵁ وقد تقدم برقم (٢٧٤٥)، وحديث ابن عمر ﵄ -كما عند البخاري (الصحيح مع الفتح: ٢/ ٤٦٦) كتاب الجمعة -باب الخطبة قائمًا ح ٩٢٠، ومسلم (الصحيح ٢/ ٥٨٩) كتاب الجمعة -باب ذكر الخطبتين قبل الصلاة- ح ٨٦١/ ٣٣.","vol":"7","page":223},{"text":"٢٧٥٤ - حدثنا محمد بن إسماعيل بن سالم المكي، حدثنا عيسى الكيساني (^١) حدثنا عبد الصمد بن عبد الوارث (^٢)، عن شعبة (^٣)، عن منصور (^٤)، عن عمرو بن مرة (^٥)، عن أبي عبيدة (^٦)، \"أنَّ كعب بن عُجْرة رأى عبد الرحمن بن أم الحكم (^٧) يخطب قاعدًا، فقال: انظروا إلى\n⦗٢٢٥⦘ هذا كيف يخطب قاعدًا، ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾ \" (^٨).\nرواه نصر (^٩) عن أبيه (^١٠)، عن شعبة، عن منصور، عن عمرو بن مرة، عن أبي عبيدة، عن كعب بن عجرة، أنَّه رأى عبد الرحمن بن أم الحكم.\nفذكر مثله (^١١).\n_________\n(^١) هكذا في الأصل، ولم أقف على ترجمته فيما لدي من المصادر.\n(^٢) ابن سعيد العنبري.\n(^٣) ابن الحجاج بن الورد العتكي مولاهم البصري.\n(^٤) ابن المعتمر بن عبد الله السلمي.\n(^٥) ابن عبد الله الجَمَلي -بفتح الجيم والميم- المرادي الكوفي.\n(^٦) ابن عبد الله بن مسعود الهذلي، مشهور بكنيته.\n(^٧) عبد الرحمن بن عبد الله بن عثمان بن ربيعة الثقفي، ولاه معاوية الكوفة سنة ٥٨ هـ، =\n⦗٢٢٥⦘ = وتوفي سنة ٨٣ هـ. انظر: الثقات لابن حبان (٥/ ٨٤)، المنتظم (٥/ ٢٩٠).\n(^٨) أخرجه مسلم (الصحيح: ٢/ ٥٩١) كتاب الجمعة -باب ذكر الخطبتين قبل الصلاة - ح ٨٦٤/ ٣٩ من طريق شعبة به، نحوه.\n(^٩) ابن علي بن نصر بن علي الجهضمي.\n(^١٠) علي بن نصر بن علي بن صهبان بن أبي الجهضمي الكبير.\n(^١١) رواية نصر هذه لم أقف عليها، والحديث أخرجه مسلم من طريق شعبة، كما تقدم.","vol":"7","page":224},{"text":"<span data-type='title' id=toc-441>باب ذكر الخبر المبين أن النبي ﷺ كان يخطب خطبتين يجلس بينهما ويذكِّر الناس ويقرأ القرآن</span>","vol":"7","page":226},{"text":"٢٧٥٥ - ز- حدثنا محمد بن إسماعيل الصائغ بمكة، حدثنا مسدد (^١)، ح\nوحدثنا أبو أمية (^٢)، حدثنا خالد بن أبي يزيد (^٣)، ح\nوحدثنا ابن أبي الحُنَيْن (^٤)، وأيوب بن سافر (^٥)، قالا: حدثنا محمد بن عبد الله الرَّقاشي (^٦)، قالوا: حدثنا بشر بن\n⦗٢٢٧⦘ المفضل (^٧)، عن عبيد الله (^٨)، عن نافع (^٩)، عن ابن عمر \"أنَّ رسول الله ﷺ كان يخطب الخطبتين قائمًا -قال بعضهم: وهو قائمٌ-، وكان يفصل بينهما بجلوس\" (^١٠).\n_________\n(^١) ابن مسرهد الأسدي البصري.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) المَزرفي: بفتح الميم وسكون الزاي وفتح الراء بعدها فاء، ويقال: ابن يزيد، قال فيه ابن معين: \"لم يكن به بأس\"، وقال الحافظ ابن حجر: \"صدوق\".\nانظر: تهذيب الكمال (٨/ ٢١٦)، تقريب (١٦٩٦).\n(^٤) محمد بن الحسين بن موسى بن أبي حنين، الجزاز الحنيني الكوفي.\n(^٥) أيوب بن إسحاق بن سافري، أبو سليمان البغدادي، وسافري -بفتح السين المهملة وكسر الفاء بينهما الألف وفي آخرها الراء- وهو اسم وليس نسبة.\nانظر: الأنساب (٣/ ١٩٩).\n(^٦) وثقه أبو حاتم، والعجلي، والذهلي، وقال النسائي: \"ليس به بأس\"، وذكره ابن حبان في الثقات، توفي سنة ٢١٩ هـ.\nانظر: معرفة الثقات (٢/ ٢٤٣)، الجرح والتعديل (٧/ ٣٠٥)، الثقات (٩/ ٧٣)، تاريخ بغداد (٥/ ٤١٣).\n(^٧) ابن لاحق الرَّقاشي.\n(^٨) ابن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري.\n(^٩) مولى ابن عمر المدني.\n(^١٠) هذا الحديث من الزوائد، وقد أخرجه البخاري (الصحيح مع الفتح: ٢/ ٤٧١) كتاب الجمعة -باب القعدة بين الخطبتين يوم الجمعة- ح ٩٢٨، من طريق مسدد به نحوه.\nورواه أيضًا من طريق خالد بن الحارث، عن عبيد الله به نحوه (الصحيح مع الفتح: ٢/ ٤٦٦) كتاب الجمعة -باب الخطبة قائمًا- ح ٩٢٠، وسيورده المصنف بعد هذا الحديث.\nوحديث الباب عند مسلم من رواية جابر بن سمرة، كما سبق في ح (٢٧٤٥).","vol":"7","page":226},{"text":"٢٧٥٦ - ز- حدثنا الصاغاني (^١)، حدثنا عبيد الله بن عمر (^٢)، حدثنا خالد بن الحارث (^٣)، حدثنا عبيد الله، عن نافع، عن ابن عمر قال: \"كان رسول الله ﷺ يخطب يوم الجمعة قائمًا، ثم يقعد ثم يقوم\"، قال: \"كما يفعلون اليوم\".\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن ميسرة القواريري البصري.\n(^٣) ابن عبيد الهجيمي البصري.","vol":"7","page":227},{"text":"٢٧٥٧ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، ح\nوحدثنا الدبري (^٣)، عن عبد الرزاق (^٤) كلاهما (^٥)، عن الثوري، عن سماك بن حرب، عن جابر بن سمرة، قال: \"كان رسول الله ﷺ يخطب يوم الجمعة قائمًا خطبتين، ويجلس بين الخطبتين، يقرأ آيات من القرآن، ويذكِّر الناس\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح.\n(^٢) محمد بن يوسف الضبي مولاهم.\n(^٣) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٤) المصنف (٣/ ١٨٧) كتاب الجمعة -باب الخطبة قائمًا.\n(^٥) في الأصل: كليهما، والظاهر المثبَت.\n(^٦) أخرجه مسلم من طريق سماك بن حرب، كما تقدم في ح (٢٧٤٥).","vol":"7","page":228},{"text":"٢٧٥٨ - حدثنا عيسى بن أحمد، حدثنا ابن وهب، حدثنا سفيان الثوري، عن سماك بن حرب، عن جابر بن سمرة، قال: \"كان رسول الله ﷺ لا يخطب إلا قائمًا، ويجلس بين الخطبتين، ويذكّر الناس\" (^١).\n_________\n(^١) تقدم هذا الحديث برقم (٢٧٤٥).","vol":"7","page":228},{"text":"<span data-type='title' id=toc-442>باب بيان إيجاب قصر الخطبة وطول الصلاة، وذكر الخبر المبين أن النبي ﷺ كانت صلاته وخطبته قصدًا</span>","vol":"7","page":229},{"text":"٢٧٥٩ - حدثنا عمَّار بن رجاء، حدثنا معلى بن منصور (^١)، ح\nوحدثنا أبو زرعة الرازي (^٢)، حدثنا سعيد بن محمد الجَرْمي، قالا: حدثنا عبد الرحمن بن عبد الملك بن أَبْجَر (^٣)، عن أبيه، عن واصل بن حيَّان (^٤)، عن أبي وائل (^٥)، قال: \"خطبنا عمَّار (^٦) فأوجز وأبلغ، فلما نزل قلنا: يا أبا اليقظان لقد أبلغت، وأوجزت فلو كنت تنفَّست! فقال: إني سمعت رسول الله ﷺ يقول: \"إن طول الصلاة وقصر الخطبة مَئِنَّةٌ من فقه الرجل، فأطيلوا الصلاة وأقصروا الخطبة، وإنَّ من البيان سحرًا\" (^٧).\n_________\n(^١) الرازي.\n(^٢) عبيد الله بن عبد الكريم بن يزيد. انظر: تهذيب الكمال (١٩/ ٨٩).\n(^٣) عبد الرحمن بن عبد الملك بن سعيد بن حيَّان -بمهملة وتحتانية- بن أبجر -بموحدة وجيم وزن: أحمد.\n(^٤) الأحدب الأسدي الكوفي.\n(^٥) شقيق بن سلمة الأسدي الكوفي.\n(^٦) ابن ياسر العَنْسي -بنون ساكنة ومهملة-﵁.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٩٤) كتاب الجمعة -باب تخفيف الصلاة والخطبة- ح ٨٦٩/ ٤٧ من طريق عبد الرحمن بن عبد الملك بن أبجر به، مثله.","vol":"7","page":229},{"text":"٢٧٦٠ - حدثنا الصاغاني، وأبو أمية (^١) قالا: حدثنا معلى، ح\nوحدثنا إبراهيم الحربي (^٢)، حدثنا سعيد بن سليمان (^٣)، حدثنا عبد الرحمن بن عبد الملك بن سعيد بن حيَّان بن أَبْجَر، عن أبيه، عن واصل بن حيان، عن أبي وائل، عن عمار قال: قال رسول الله ﷺ: \"إنَّ من البيان لسحرًا\" (^٤).\n_________\n(^١) الصاغاني: هو محمد بن إبراهيم بن إسحاق. وأبو أميّة: هو محمّد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) إبراهيم بن إسحاق.\n(^٣) الضبي الواسطي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق عبد الرحمن بن عبد الملك بن أبجر به نحوه، وفي إسناد المصنف بيان أنه نُسِب إلى جده الأعلى، وهذا من فوائد الاستخراج.","vol":"7","page":230},{"text":"٢٧٦١ - حدثنا عباس الدوري (^١)، وإسحاق الطحَّان المصري (^٢) قالا: حدثنا أحمد بن إشكاب الصفار (^٣) -قال عباس: وكتب عنه يحيى بن معين (^٤) كثيرًا (^٥) - حدثنا عبد الرحمن بن عبد الملك بن أَبْجَر، عن أبيه، عن\n⦗٢٣١⦘ واصل بن حيان، عن أبي وائل قال: خطبنا عمار فأوجز وأبلغ، فلما نزل قلنا: يا أبا اليقظان لقد أوجزت وأبلغت! قال: إني سمعت رسول الله ﷺ يقول: \"إنَّ طول الصلاة وقصر الخطبة مئنة من فقه الرجل، فأطيلوا الصلاة وقَصِّروا الخطب، وإنَّ من البيان لسحرًا\" (^٦).\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) إسحاق بن الحسن بن الحسين مولى بني هاشم الطحَّان، الموفقي، أبو يعقوب المصري، توفّي سنة ٢٦٢ هـ. ذكره ابن يونس في العلماء المصريين.\nانظر: الكنى للدولابي (١/ ٢٥٠)، تهذيب الكمال (١/ ٢٦٨)، مغاني الأخيار للعيني (٤٩/ ١).\n(^٣) أحمد بن إشكاب الحضرمي، واسم إشكاب: مُجَمِّع -بكسر الهمزة بعدها معجمة.\n(^٤) الغطفاني مولاهم البغدادي.\n(^٥) انظر: تهذيب الكمال (١/ ٢٦٩).\n(^٦) أخرجه مسلم من طريق عبد الرحمن بن عبد الملك به نحوه، كما تقدم.","vol":"7","page":230},{"text":"٢٧٦٢ - حدثنا الحسن بن أحمد بن محمد بن بكار الدمشقي، حدثنا جدِّي (^١)، ح\nوحدثنا أبو زرعة الدمشقي (^٢)، حدثنا محمد بن بكار، حدثنا سعيد بن بشير (^٣)، عن عبد الملك بن أبجر، عن واصل، عن أبي وائل، عن عمار، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) محمد بن بكار، قاضي دمشق.\n(^٢) عبد الرحمن بن عمرو بن عبد الله بن صفوان.\n(^٣) الأزدي مولاهم أبو عبد الرحمن -أو أبو سلمة- الشامي، مختلف فيه.\nقال فيه شعبة: \"صدوق\"، واحتمله البخاري، وقال أبو حاتم وأبو زرعة الرازيان: \"شيخ يكتب حديثه\"، وقال ابن عدي: \"لعله يهم ويغلط، والغالب عليه الصدق\"، وقال الذهبي: \"وثقه شعبة، وفيه لين\"، وضعفه ابن معين وابن المديني والنسائي وابن حجر. وقد تابعه غير واحد عن عبد الملك كما مضى.\nانظر: تاريخ الدارمي ص ١٠٠، الجرح والتعديل (٤/ ٧)، الكامل (٣/ ١٢١٢)، تهذيب الكمال (١٠/ ٣٥١ - ٣٥٤)، ديوان الضعفاء (١٥٦)، تقريب (٢٢٧٦).\n(^٤) أخرجه مسلم من طريق عبد الملك بن أبجر، كما تقدم.","vol":"7","page":231},{"text":"٢٧٦٣ - حدثنا أبو جعفر بن أبي رجاء (^١)، حدثنا وكيع (^٢)، ح\nوحدثنا ابن الجنيد (^٣)، حدثنا أبو عاصم (^٤) قالا: حدثنا سفيان (^٥)، عن سماك بن حرب، عن جابر بن سمرة، قال: \"كانت صلاة رسول الله ﷺ قصدًا وخطبته قصدًا\" (^٦).\n_________\n(^١) أحمد بن محمد بن عبيد الله الثغري.\n(^٢) ابن الجراح الرؤاسي.\n(^٣) محمد بن أحمد بن الجنيد الدقَّاق.\n(^٤) الضحاك بن مخلد.\n(^٥) الثوري.\n(^٦) أخرجه مسلم في صحيحه (٢/ ٥٩١) كتاب الجمعة -باب تخفيف الصلاة والخطبة، من طريق سماك بن حرب به، نحوه.","vol":"7","page":232},{"text":"٢٧٦٤ - حدثنا يوسف بن مُسَلَّم (^١)، حدثنا عبيد الله بن موسى (^٢)، حدثنا زكريا بن أبي زائدة (^٣)، وإسرائيل (^٤)، عن سماك بن حرب، عن جابر بن سمرة، قال: \"كنت أصلي مع النبي ﷺ الصلوات، فكانت صلاته قصدًا وخطبته قصدًا\" (^٥).\n_________\n(^١) يوسف بن سعيد بن مسلم المصيصي.\n(^٢) ابن باذام العبسي الكوفي، من أثبت الناس في إسرائيل. انظر: تهذيب الكمال (١٩/ ١٦٨).\n(^٣) زكريا بن أبي زائدة -خالد، ويقال: هبيرة- الهمداني الكوفي.\n(^٤) ابن يونس بن أبي إسحاق السبيعي.\n(^٥) أخرجه مسلم -كما تقدم- من طريق إسرائيل به، مثله.","vol":"7","page":232},{"text":"٢٧٦٥ - حدثنا عيسى بن أحمد، حدثنا ابن وهب، حدثنا سفيان الثوري عن سماك بن حرب، عن جابر بن سمرة قال: \"كان النبي ﷺ يخطب قائمًا يوم الجمعة خطبتين، يقرأ آيات من القرآن، ويذكِّر الناس، وكانت صلاته قصدًا وخطبته قصدًا\" (^١).\n_________\n(^١) تقدم هذا الحديث برقم (٢٧٤٥).","vol":"7","page":233},{"text":"<span data-type='title' id=toc-443>باب بيان النهي عن رفع اليدين في الخطبة، وإباحة الإشارة بالإصبع فيها</span>","vol":"7","page":234},{"text":"٢٧٦٦ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣) عن حصين بن عبد الرحمن (^٤)، عن عُمَارة بن رُؤَيْبة، قال: رأى بشر بن مروان (^٥) رافعًا يديه على المنبر يوم الجمعة فسبه عُمَارة، وقال: \"لقد رأيت رسول الله ﷺ وما يقول إلا هكذا، وأشار بالسبَّابة\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف الضبي مولاهم.\n(^٣) الثوري.\n(^٤) السلمي، الكوفي.\n(^٥) ابن الحكم بن أبي العاص الأموي، ولي إمارتي البصرة والكوفة.\nانظر: المنتظم (٦/ ١٣١)، تهذيب تاريخ دمشق (٣/ ٢٥١).\n(^٦) أخرجه مسلم (الصحيح ٢/ ٥٩٥) كتاب الجمعة -باب تخفيف الصلاة والخطبة- ح ٨٧٤/ ٥٣، من طريق الوضاح اليشكري وابن إدريس، عن حصين به نحوه، وحصين ثقة متفق على الاحتجاج به، إلا أنه تغير في آخر عمره كما تقدم في ح (٢٦٥)، وسفيان الثوري سمع منه قديمًا كما في شرح علل الترمذي (٢/ ٧٣٩) والكواكب النيرات (١٣٦)، فالحديث من صحيح حديثه، وهذا من فوائد الاستخراج هنا، والله أعلم.","vol":"7","page":234},{"text":"٢٧٦٧ - حدثنا علي بن الحسن الدَّرابْجِردي النيسابوري (^١)، حدثنا\n⦗٢٣٥⦘ عبد الله بن الوليد (^٢)، حدثنا سفيان (^٣)، عن حصين قال: حدثنا عُمَارة بن رُؤَيبة الثقفي، أنه رأى بشر بن مروان يرفع يديه يوم الجمعة على المنبر فسبَّه، وقال: \"لقد رأيت رسول الله ﷺ على المنبر وما يقول بيده إلا هكذا وأشار بإصبعه السبَّابة\" (^٤).\n_________\n(^١) في الأصل: \"الدراوجردي\"، والمثبت ما في الأنساب، ومعجم البلدان. =\n⦗٢٣٥⦘ = والدَّرابجردي: بفتح الدال والراء وبعدهما الألف، والباء الموحدة المفتوحة أو الساكنة، والجيم المكسورة، وراء أخرى ساكنة في آخرها دال أخرى، وقد يثبتون الألف، فيقال: الدّارابجردي-، وهي نسبة إلى محلة بنيسابور.\nوعلي بن الحسن هو: ابن موسى الهلالي (ت ٢٦٧ هـ).\nانظر: الأنساب (٢/ ٤٣٦، ٤٦٦)، ومعجم البلدان (٩/ ٥٠٢)، تهذيب الكمال (٢٠/ ٣٧١).\n(^٢) ابن ميمون، المكي، المعروف بالعدني.\n(^٣) الثوري.\n(^٤) أخرجه مسلم -كما تقدم- من طريق حصين به نحوه.","vol":"7","page":234},{"text":"٢٧٦٨ - حدثنا عَمَّار بن رجاء (^١)، حدثنا أبو داود (^٢)، ح\nوحدثنا أبو قلابة (^٣)، حدثنا بشر بن عمر (^٤) قالا: حدثنا شعبة، عن حصين، عن عُمَارة بن رُؤَيبة، أنه رأى بشر بن مروان يخطب رافعًا يديه\n⦗٢٣٦⦘ في الدعاء، فقال: \"انظروا إلى هذا الخبيث! لقد رأيت رسول الله ﷺ وما يزيد على هذا، وأشار بإصبعه السبابة\" (^٥).\n_________\n(^١) الأستراباذي.\n(^٢) سليمان بن داود الطيالسي، والحديث في مسنده (١٧٩).\n(^٣) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٤) ابن الحكم الزهراني البصري.\n(^٥) أخرجه مسلم من طريق حصين كما تقدم، وفي إسناد المصنف ما تقدم في ح ٢٧٦٦ من فوائد الاستخراج، لقدم سماع شعبة من حصين أيضًا.","vol":"7","page":235},{"text":"<span data-type='title' id=toc-444>باب بيان النهي عن قول الخطيب في خطبته: ومن يعصمهما فقد غوى</span>","vol":"7","page":237},{"text":"٢٧٦٩ - حدثنا يزيد بن سنان (^١)، حدثنا عبد الرحمن بن مهدي (^٢)، حدثنا سفيان (^٣)، عن عبد العزيز بن رُفَيع (^٤)، عن تميم بن طَرَفَة (^٥)، عن عدي بن حاتم، قال: جاء رجلان إلى رسول الله ﷺ، فتشهَّد أحدهما، فقال: من يطع الله ورسوله فقد رشد، ومن يعصهما. فقال رسول الله ﷺ: \"بئس الخطيب أنت، قم\" (^٦).\n_________\n(^١) ابن يزيد القزاز، البصري.\n(^٢) العنبري.\n(^٣) الثوري.\n(^٤) عبد العزيز بن رفيع -بفاء، مصغَّر- الأسدي.\n(^٥) تميم بن طَرَفَة -بفتح الطاء والراء والفاء- الطائي.\n(^٦) هذا الحديث ليس عند مسلم بهذا اللفظ، ولفظه الآتي، وهذا لفظ حديث النسائي في السنن (٦/ ٩٠) كتاب النكاح -باب ما يكره من الخطبة- ح ٣٢٧٩.","vol":"7","page":237},{"text":"٢٧٧٠ - حدثنا أبو داود السجستاني (^١)، حدثنا مسدد، حدثنا يحيى (^٢)، حدثنا سفيان (^٣)، بإسناده: أن خطيبا خطب عند النبي ﷺ، فقال: من يطع الله ورسوله، ومن يعصهما، فقال: \"قم -أو اذهب-\n⦗٢٣٨⦘ بئس الخطيب\" (^٤).\n_________\n(^١) السنن (١/ ٦٦٠) كتاب الصلاة -باب الرجل يخطب على قوس- ح ١٠٩٩.\n(^٢) ابن سعيد القطان.\n(^٣) ابن سعيد الثوري كما عند أبي داود.\n(^٤) أخرجه مسلم (الصحيح ٢: ٥٩٤) كتاب الجمعة -باب تخفيف الصلاة والخطبة- ح ٨٧٠/ ٤٨، من طريق سفيان، به نحوه، وزاد في آخره: \"ومن يعصهما فقد غوى، فقال رسول الله ﷺ: بئس الخطيب أنت، قل: ومن يعص الله ورسوله\".","vol":"7","page":237},{"text":"<span data-type='title' id=toc-445>باب بيان خطبة النبي ﷺ وما كان يصيبه فيها، ورفع صوته</span>","vol":"7","page":239},{"text":"٢٧٧١ - حدثنا السُّلمي حَمْدان (^١)، وأبو أمية (^٢)، قالا: حدثنا خالد بن مخلد (^٣)، قال: حدثني سليمان بن بلال (^٤)، قال: حدثني جعفر بن محمد (^٥)، عن أبيه، قال: أخبرني جابر بن عبد الله، أن رسول الله ﷺ كان يخطب يوم الجمعة خطبتين ويجلس بينهما، ويخطبهما وهو قائمٌ، قال: وكانت خطبة رسول الله ﷺ يوم الجمعة: يَحْمَدُ الله ويُثْنِي عليه، ثم يقول على إثر ذلك -وقد علا صوته، واشتدَّ غضبه، واحمرَّت وجنتاه (^٦)، كأنَّه منذر جيشٍ-: صبَّحتكم -أو مسَّيتكم (^٧) -، ثم يقول: \"بعثت أنا والساعة كهاتين\"، ثم أشار بإصبعيه الوسطى والتي تلي الإبهام، ثم يقول: \"إن أفضل الحديث كتاب الله، وخير الهدي هدي محمد، وشرَّ الأمور محدثاتها، وكل بدعة ضلالة، فمن ترك مالًا فلأهله، ومن ترك دينًا أو ضَيَاعًا فإليَّ وعليَّ\" (^٨).\n⦗٢٤٠⦘ وهذا الحديث لأبي أمية بتمامه، وأما حديث السلمي والدوري -حدثنا أيضًا عن خالد بن مخلد-: إلى قوله: \"يخطبهما وهو قائم\".\n_________\n(^١) أحمد بن يوسف الأزدي.\n(^٢) محمد بن إبراهيم بن مسلم.\n(^٣) القطواني.\n(^٤) التيمي مولاهم.\n(^٥) ابن علي بن الحسين بن علي بن أبي طالب الهشمي.\n(^٦) وجنتاه: الوجنة أعلى الخد. انظر: مجمع بحار الأنوار (٥/ ١٩).\n(^٧) هكذا في الأصل، وفي صحيح مسلم: \"صبحكم أو مساكم\".\n(^٨) أخرجه مسلم (الصحيح ٢/ ٥٩٢ - ٥٩٣) كتاب الجمعة -باب تخفيف الصلاة =\n⦗٢٤٠⦘ = والخطبة- ح ٨٦٧/ ٤٤، من طريق خالد بن مخلد به، مختصرًا.\nوفي الحديث من فوائد الاستخراج ما يلي:\n١ - قوله: \"أن رسول الله ﷺ كان يخطب يوم الجمعة خطبتين ويجلس بينهما\" زيادة ليست في طرق حديث جابر بن عبد الله عند مسلم، وهي زيادة صحيحة، وانظر: ح (٢٧٥٣).\n٢ - سياق الحديث ورد عند مسلم مقطعًا، وقد ساقه المصنف بتمامه.\n٣ - فيه بيان المتن المحال به على المتن المحال عليه، حيث ذكر مسلم طرفًا من حديث خالد بن مخلد القطواني، وأحال بقيته على ما قبله.","vol":"7","page":239},{"text":"٢٧٧٢ - حدثنا الصائغ (^١) بمكة، قال: حدثني ابن أبي أويس (^٢) قال: حدثني سليمان، بإسناده مثله بتمامه (^٣).\n_________\n(^١) محمد بن نصر بن منصور.\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي.\n(^٣) أخرجه مسلم من طريق سليمان بن بلال به، كما تقدم.","vol":"7","page":240},{"text":"٢٧٧٣ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣)، عن جعفر بن محمد، عن أبيه، عن جابر، قال: \"كان النبي ﷺ إذا ذكر الساعة اشتد غضبه، وعلا صوته، وانتفخت أَوْداجُه، واحمرَّ\n⦗٢٤١⦘ وجهه كأنه منذر جيشٍ صبَّحتكم مسَّيتكم\" (^٤).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد.\n(^٣) هو: الثوري.\n(^٤) أخرجه مسلم (ح ٨٦٧/ ٤٥) -كما تقدم- من طريق سفيان عن جعفر به، نحوه.\nوفي الحديث من فوائد الاستخراج ما يلي:\n١ - قوله: \"إذا ذكر الساعة\" وقوله: \"وانتفخت أوداجه، واحمرَّ وجهه\" من زيادات المصنف، والذي في مسلم: \"إذا خطب احمرَّت عيناه\"، ويستفاد من هذا أن رفع صوته ﷺ وظهور غضبه كان حين ذكر الساعة، لا من ابتداء خطبته صلوات الله وسلامه عليه، ويدل على هذا ما يأتي بعد هذا الحديث، وفيه: \"ثم يرفع صوته، وتحمرُّ وجنتاه. .\" والله أعلم.\n٢ - فيه بيان بعض المتن المحال به على المتن المحال عليه، حيث ساق مسلم بعضه من طريق سفيان، ثم أحال بقيته على ما أورده من حديث الثقفي.","vol":"7","page":240},{"text":"٢٧٧٤ - حدثنا أبو أمية، حدثنا سليمان بن عبد الرحمن ابن بنت شرحبيل الدمشقي، حدثنا أنس بن عياض (^١)، قال: حدثني جعفر بن محمد، عن أبيه، عن جابر، أنَّ رسول الله ﷺ كان إذا خطب حمد الله وأثنى عليه بما هو أهله، ثم قال: \"أما بعد: فإن أصدق الحديث كتاب الله، وإنَّ أفضل الهدي هدي محمد، وشرَّ الأمور محدثاتها، وكل بدعةٍ ضلالة\"، ثم يرفع صوته، وتحمرُّ وجنتاه ويشتدُّ غضبه إذا ذكر الساعة حتى كأنَّه منذر جيش\"، وذكر الحديث (^٢).\n_________\n(^١) ابن ضمرة الليثي المدني.\n(^٢) أخرجه مسلم ح ٨٦٧/ ٤٣، ٤٥، -كما تقدم- من طريق جعفر به نحوه.\nوفيه من فوائد الاستخراج ما تقدم.","vol":"7","page":241},{"text":"٢٧٧٥ - حدثنا عمر بن شبَّة النميري، حدثنا يحيى بن سعيد القطان، عن جعفر بن محمد، عن أبيه، عن جابر قال: \"كان النبي ﷺ يقول إذا خطب بعد التشهُّد: \"إنَّ أحسن الحديث كتاب الله، وإن شرَّ الأمور محدثاتها، والبدعة ضلالة\" (^١).\n_________\n(^١) أخرجه مسلم -كما تقدم- من طريق عبد الوهاب بن عبد المجيد، عن جعفر بن محمد به مطولا.","vol":"7","page":242},{"text":"٢٧٧٦ - حدثنا النُّفَيلي (^١)، حدثنا بكر بن خلف، ح\nوحدثنا الصاغاني (^٢)، حدثنا عارم (^٣)، قالا: حدثنا يزيد بن زُرَيع (^٤)، حدثنا داود بن أبي هند (^٥)، عن عمرو بن سعيد (^٦)، عن سعيد بن جبير (^٧)، عن ابن عباس، قال: قدم ضِمَاد مكة في أول الإسلام، وكان رجلًا (^٨) من أزد شَنُوءَة، وكان يَرْقِي من هذه الريح، قال: فأبصر السفهاءَ من أهل مكة ينادون النبي ﷺ: مجنون، قال: لو لقيت هذا الرجل؟ قال:\n⦗٢٤٣⦘ فلقيه، فقال: يا محمد! إني رجلٌ أرقي من هذه الريح (^٩)، فيشفي الله على يدي من يشاء، فهل لك؟ قال: فقال رسول الله ﷺ: \"إن الحمد لله نحمده ونستعينه، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأن محمدًا عبده ورسوله أما بعد\"، قال: فقال: أعد عليَّ كلماتك هؤلاء، قال: فأعادهنَّ، فقال: لقد سمعت قول السحرة، وقول الكهنة، وقول الشعراء ما سمعت كلمات مثل كلماتك هؤلاء، ولقد بلغن ناعوس (^١٠) البحر -وهو قاموس البحر- أرني يدك أُبَايِعْك على الإسلام، قال: \"وعلى قومك\"؟ قال: نعم (^١١).\n⦗٢٤٤⦘ رواه عبد الأعلى، عن داود فقال: \"بعث رسول الله ﷺ سريَّة فمروا بقرية فقال صاحب السرية للجيش: هل أصبتم من هؤلاء شيئًا؟ فقال رجلٌ من القوم: أصبت منهم مطهرة، فقال: ردُّوها فإنَّ هؤلاء قوم ضِمَاد\".\n_________\n(^١) علي بن عثمان الحراني، وبكر بن خلف هو البصري.\n(^٢) محمد بن إسحاق.\n(^٣) محمد بن الفضل السدوسي، أبو النعمان البصري.\n(^٤) أبو معاوية البصري.\n(^٥) القشيري -مولاهم- البصري.\n(^٦) القرشي أو الثقفي مولاهم البصري.\n(^٧) الأسدي مولاهم الكوفي.\n(^٨) بالأصل: \"رجل\"، والصواب ما أثبته لأنه خبر لـ \"كان\".\n(^٩) المراد بالريح هنا: الجنون ومس الجن. شرح النووي (٦/ ١٥٧).\n(^١٠) قال النووي في شرحه: \"ناعوس البحر: ضبطناه بوجهين، أشهرها: ناعوس -بالنون والعين-، هذا هو الموجود في أكثر نسخ بلادنا، والثاني: قاموس -بالقاف والميم- وهذا الثاني هو المشهور في روايات الحديث في غير صحيح مسلم. . . .\".\nوقال أبو موسى الأصبهاني: هكذا وقع في مسلم وفي سائر الروايات \"قاموس البحر\" وهو وسطه ولجَّته، ولعله لم يجود كِتْبَتَه فصحَّفه بعضهم، وليست هذه اللفظة أصلًا في مسند إسحاق بن راهويه الذي روى مسلم هذا الحديث عنه، لكنه قرنه بأبي موسى -محمد بن المثنى- فلعله في روايته\".\nانظر: المجموع المغيث في غريبي القرآن والحديث (٣/ ٣١٨)، شرح صحيح مسلم للنووي (٦/ ١٥٧).\n(^١١) أخرجه مسلم (الصحيح ٢/ ٥٩٣) كتاب الجمعة -باب تخفيف الصلاة والخطبة، من طريق عبد الأعلى بن عبد الأعلى السامي، عن داود به، نحوه، وفي آخره: ما ذكره =\n⦗٢٤٤⦘ = المصنف من رواية عبد الأعلى.\nوفي الحديث من فوائد الاستخراج ما يلي:\n١ - بيان المهمل في داود بأنه ابن أبي هند، حيث جاء عند مسلم مهملا.\n٢ - قوله: \"في أول الإسلام\" من زيادات المصنف، وليست عند مسلم","vol":"7","page":242},{"text":"<span data-type='title' id=toc-446>باب بيان السور والآيات التي كان رسول الله ﷺ يقرأ بها في خطبته</span>","vol":"7","page":245},{"text":"٢٧٧٧ - حدثنا يوسف بن مسَلَّم (^١)، حدثنا حجاج (^٢)، ح\nوحدثنا عباس الدوري (^٣)، حدثنا شبابة (^٤) قالا: حدثنا شعبة (^٥)، عن خُبَيْب بن عبد الرحمن (^٦)، عن عبد الله بن محمد بن معن الأنصاري (^٧)، عن ابنة الحارث -قال لي يوسف: عن ابنة الحارثة بن النعمان، وقال شبابة: عن ابنة حارثة بن النعمان (^٨) - قالت: \"ما حفظت ﴿ق﴾ إلا من في\n⦗٢٤٦⦘ رسول الله ﷺ يخطب بها كل جمعة، قالت: وكان تنورنا وتنُّور رسول الله ﷺ واحدًا\" (^٩).\nوقال شبابة: \"يخطب يوم الجمعة\" (^١٠)، وكذا رواه غندر كما رواه حجاج سواءً.\n_________\n(^١) يوسف بن سعيد بن مسَلَّم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) عباس بن محمد بن حاتم الدوري.\n(^٤) ابن سوَّار المدائني.\n(^٥) ابن الحجاج بن الورد العتكي مولاهم.\n(^٦) ابن خبيب -بالخاء المعجمة- بن يَساف الأنصاري المدني.\n(^٧) عبد الله بن محمد بن معن الغفاري المدني.\nذكره ابن حبان في الثقات، وقال الذهبي: \"وثق، وفيه جهالة، واحتج به مسلم، ما روى عنه سوى خبيب بن عبد الرحمن. . .\".\nولكنه لم ينفرد به، بل تابعه عن ابنة حارثة عدة منهم: يحيى بن عبد الله كما سيأتي.\nانظر: الثقات (٧/ ٥٠)، الميزان (٣/ ٢٠٤).\n(^٨) هي أم هشام، كما في رواية المصنف الآتية، وقيل: أم هاشم بنت حارثة بن النعمان الأنصارية ﵂، وأبوها ﵁ هكذا سماه ابن سعد، وابن عبد البر -وقد =\n⦗٢٤٦⦘ = تصحفت في الاستيعاب إلى أم هانئ-، والمزي، والذهبي، وابن حجر.\nانظر: الطبقات (٣/ ٤٨٧)، الاستيعاب -مع الإصابة- (١/ ٢٨٣، ٤/ ٥٠٤)، تهذيب الكمال (٣٥/ ٣٩٠)، السير (٢/ ٣٧٨)، الإصابة -مع الاستيعاب- (١/ ٢٩٨، ٤/ ٥٠٤).\n(^٩) أخرجه مسلم (الصحيح ٢/ ٥٩٥) كتاب الجمعة -باب تخفيف الصلاة والخطبة- ح ٨٧٣/ ٥١، من طريق محمد بن جعفر غندر، عن شعبة به مثله، إلا أن غندرًا محمد بن جعفر قال في إسناده: عن ابنة الحارثة بن النعمان.\nتنبيه: وقع في الأصل: \"واحد\"، والصواب المثبت، لأنه خبر كان، وهو كذلك في رواية مسلم.\n(^١٠) رواية شبابة لم أقف على من خرجها.","vol":"7","page":245},{"text":"٢٧٧٨ - حدثنا أبو داود الحراني (^١)، حدثنا أبو عتَّاب (^٢)، عن شعبة بمثله، على ما قال حجاج، وحديثهم واحد (^٣).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) سهل بن حماد العَنْقَزي الدلال البصري.\n(^٣) أخرجه مسلم -كما تقدم- من طريق شعبة به.","vol":"7","page":246},{"text":"٢٧٧٩ - حدثنا أبو الأزهر (^١)، حدثنا وهب بن\n⦗٢٤٧⦘ جرير (^٢)، حدثنا أبي قال: سمعت محمد بن إسحاق (^٣) يحدِّث عن ابنة حارثة بن النعمان، فذكر مثله.\nكذا وقع عندي، وإنما هو محمد بن إسحاق، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري (^٤)، عن يحيى بن عبد الله بن عبد الرحمن بن سعد بن زرارة (^٥)، عن أم هشام بنت حارثة بن النعمان، قالت: كان تنُّورنا. . . فذكر الحديث.\nكذا رواه يعقوب بن إبراهيم بن سعد (^٦)، عن أبيه، وابن نمير (^٧)، عن ابن إسحاق (^٨).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن حازم الأزدي البصري.\n(^٣) ابن يسار المطلبي مولاهم.\n(^٤) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري.\n(^٥) الأنصاري المدني.\n(^٦) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٧) عبد الله بن نمير الهمداني الكوفي.\n(^٨) رواية يعقوب هذه أخرجها مسلم في صحيحه (ح ٨٧٣/ ٥٢) -كما تقدم- من طريق عمرو الناقد، عن يعقوب به.\nوأما رواية ابن نمير: فقد أخرجها ابن أبي شيبة في مصنفه (٢/ ٢٤) كتاب الجمعة- باب الخطبة يوم الجمعة يقرأ فيها أم لا؟، قال: \"حدثنا عبد الله بن نمير، حدثنا محمد بن إسحاق. . .\"، وجاء في روايته: \"عن أمّ هاشم ابنة جارية أو حارثة\".","vol":"7","page":246},{"text":"٢٧٨٠ - حدثنا إسماعيل القاضي (^١)، حدثنا إسماعيل بن\n⦗٢٤٨⦘ أبي أويس (^٢)، حدثنا أخي (^٣)، عن سليمان بن بلال (^٤)، عن يحيى بن سعيد (^٥)، عن عمرة بنت عبد الرحمن (^٦)، عن أخت لعمرة بنت عبد الرحمن (^٧) أنها قالت: \"أخذت ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾ من فِي رسول الله ﷺ يوم الجمعة، وهو يقرأ بها على المنبر في كل جمعة\" (^٨).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد البصري.\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي المدني، وأبو أويس كنية أبيه عبد الله.\n(^٣) عبد الحميد بن عبد الله بن عبد الله بن أويس، أبو بكر الأصبحي.\n(^٤) التيمي مولاهم.\n(^٥) الأنصاري المدني.\n(^٦) ابن سعد بن زرارة الأنصارية.\n(^٧) هي أم هشام بنت حارثة، وقد تقدم ذكرها، وهي أختها لأمها.\n(^٨) أخرجه مسلم في صحيحه (٢/ ٥٩٥) كتاب الجمعة -باب تخفيف الصلاة والخطبة - ح ٨٧٢/ ٥٠، من طريق سليمان بن بلال به، مثله.","vol":"7","page":247},{"text":"٢٧٨١ - حدثنا أبو داود (^١)، عن محمود بن خالد (^٢)، عن مروان (^٣)، عن سليمان مثله (^٤).\n_________\n(^١) السجستاني، والحديث في سننه (١/ ٦٦١) كتاب الصلاة -باب الرجل يخطب على قوس- ح ١١٠٢.\n(^٢) ابن أبي خالد يزيد السلمي الدمشقي.\n(^٣) ابن محمد بن حسان الأسدي الدمشقي الطاطري، بمهملتين مفتوحتين.\n(^٤) أخرجه مسلم من طريق يحيى بن حسان، عن سليمان كما تقدم.","vol":"7","page":248},{"text":"٢٧٨٢ - حدثنا أبو داود السِّجْزِي (^١)، حدثنا ابن السَّرْح (^٢)، حدثنا ابن وهب (^٣)، عن يحيى بن أيوب (^٤)، عن يحيى بن سعيد بمعناه نحوه (^٥).\n_________\n(^١) هو أبو داود السجستاني، وقد تقدم في (ح ٢٧٤٣) أن أبا عوانة يسميه: السجزي أحيانًا، والحديث في سننه برقم (١١٠٣) كما تقدم.\n(^٢) أحمد بن عمرو بن عبد الله بن السَّرْح -بمهملات- المصري.\n(^٣) عبد الله بن وهب بن مسلم المصري.\n(^٤) الغافقي، المصري.\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن السرح به.","vol":"7","page":249},{"text":"٢٧٨٣ - حدثنا أبو داود الحراني، حدثنا علي بن المديني، حدثنا سفيان بن عيينة، عن عمرو (^١)، سمع عطاء (^٢) يخبر عن صفوان بن يعلى (^٣)، عن أبيه \"أنه سمع النبي ﷺ يقرأ على المنبر: ﴿وَنَادَوْا يَامَالِكُ﴾ \" (^٤).\nقال أبو داود السجزي: قال روح: ابنة حارثة بن النعمان.\nوقال ابن إسحاق: أم هاشم بنت حارثة بن النعمان (^٥).\n⦗٢٥٠⦘ وقال غندر: ابنة الحارث بن النعمان (^٦).\n_________\n(^١) ابن دينار المكي.\n(^٢) ابن أبي رباح.\n(^٣) صفوان بن يعلى بن أمية التميمي المكي، ذكره ابن حبان في الثقات، وروى له الشيخان. انظر: الثقات (٤/ ٣٧٩)، الجمع بين رجال الصحيحين (١/ ٢٢٣).\n(^٤) الآية من سور الزخرف- الآية ٧٧، والحديث أخرجه مسلم (الصحيح ٢/ ٥٩٥) كتاب الجمعة -باب تخفيف الصلاة والخطبة- ح ٨٧١/ ٤٩ من طريق ابن عيينة به، مثله.\n(^٥) سنن أبي داود (١/ ٦٦١)، ووقع عنده ما يلي: \"وقال ابن إسحاق: أم هشام بنت حارثة بن النعمان\".\n(^٦) انظر: ح (٢٧٧٧)، ولو أشار المصنف إلى هذا الاختلاف عند حديث ابنة حارثة بن النعمان لكان أولى، وذكره له يدل على ضبطه ودقته لما تحمَّله، ولعل هذا الاختلاف من تصرف الرواة، والله أعلم.","vol":"7","page":249},{"text":"<span data-type='title' id=toc-447>باب بيان السور التي كان رسول الله ﷺ يقرأ بها في صلاة الجمعة، وأنه ﷺ اجتمع العيد والجمعة بدأ بالعيد، ثم صلى الجمعة بعد وقرأ فيهما ما قرأ في صلاة العيد</span>","vol":"7","page":251},{"text":"٢٧٨٤ - حدثنا علي بن حرب (^١)، حدثنا سعيد بن عامر (^٢)، عن شعبة والقاسم (^٣)، عن سفيان (^٤)، عن إبراهيم بن محمد بن المنتشر (^٥)، عن أبيه، عن حبيب بن سالم (^٦)، عن النعمان بن بشير \"أن النبي ﷺ كان يقرأ\n⦗٢٥٢⦘ في صلاة الجمعة بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ (^٧) و﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾ \" (^٨).\nزاد شعبة: \"وكان يقرأ بهما في العيدين، فربما اجتمع الجمعة والعيد فقرأ بهما\" (^٩).\n_________\n(^١) ابن محمد بن علي الطائي.\n(^٢) الضُبَعي -بضم المعجمة وفتح الموحدة- البصري.\n(^٣) ابن الحكم بن كثير العرَني -بضم المهملة وفتح الراء بعدها نون- أبو أحمد الكوفي، توفي سنة ٢٠٨ هـ. وثقه ابن معين وأحمد بن حنبل والنسائي، وذكره ابن حبان في الثقات، وقال أبو حاتم: \"محله الصدق، يكتب حديثه ولا يحتج به\"، وقال الحافظ: \"صدوق، فيه لين\".\nانظر: الجرح والتعديل (٧/ ٦٢٩)، الثقات (٥/ ٣٠٥)، تهذيب الكمال (٢٣/ ٣٤٥) تقريب (٥٤٥٥).\n(^٤) هو الثوري، كما في مصنَّف عبد الرزاق (٣/ ١٨٠) كتاب الجمعة -باب القراءة يوم الجمعة.\n(^٥) ابن الأجدع الهمداني الكوفي.\n(^٦) الأنصاري، مولى النعمان بن بشير وكاتبه.\nوثقه أبو داود وأبو حاتم، وقال البخاري: \"فيه نظر\"، وقال ابن عدي: \"ليس في متون أحاديثه حديث منكر، بل قد اضطرب في أسانيد ما يروى عنه\"، وقال ابن حجر: \"لا بأس به\". =\n⦗٢٥٢⦘ = انظر: التاريخ الكبير (٢/ ٣١٨)، سؤالات الآجري ص ١٠٧، الجرح والتعديل (٣/ ١٠٢)، الكامل (٢/ ٨١٣)، تهذيب التهذيب (٢/ ١٨٤)، تقريب (١٠٩٢).\n(^٧) سورة الأعلى- الآية (١).\n(^٨) سورة الغاشية- الآية (١).\n(^٩) أخرجه مسلم (الصحيح ٢/ ٥٩٨) كتاب الجمعة -باب ما يقرأ في صلاة الجمعة- ح ٨٧٨/ ٦٢، من طريق جرير بن عبد الحميد وأبي عوانة، عن إبراهيم به، مثله.","vol":"7","page":251},{"text":"٢٧٨٥ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع (^٢)، حدثنا مسعر (^٣) وسفيان (^٤)، عن إبراهيم بن محمد، عن أبيه، عن حبيب بن سالم، عن\n⦗٢٥٣⦘ النعمان بن بشير \"أن رسول الله ﷺ كان يقرأ في الجمعة: بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ و﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾ \" (^٥).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري.\n(^٢) ابن الجراح الرؤاسي.\n(^٣) ابن كدام الهلالي الكوفي.\n(^٤) هو الثوري، كما في رواية عبد الرزاق في مصنفه (٣/ ١٨٠) كتاب الجمعة -باب القراءة في يوم الجمعة.\nوقد روى الإمام أحمد هذا الحديث في مسنده (٤/ ٢٧٦)، فقال: \"حدثنا وكيع، عن سفيان ومسعر، قال: وعبد الرزاق قال: أخبرنا سفيان. . .\"، وفي رواية عبد الرزاق أنه الثوري كما تقدم.\n(^٥) أخرجه مسلم من طريق إبراهيم به، نحوه.","vol":"7","page":252},{"text":"٢٧٨٦ - حدثنا يونس بن عبد الأعلى، حدثنا سفيان بن عيينة، عن ضَمْرة بن سعيد المازني (^١)، عن عبيد الله بن عبد الله بن عتبة (^٢) أنَّ الضحاك بن قيس (^٣) سأل النعمان بن بشير: ماذا كان رسول الله ﷺ يقرأ به يوم الجمعة على إثر سورة الجمعة؟ قال: \"كان يقرأ بـ ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾ \" (^٤).\n_________\n(^١) ضمرة بن سعيد بن أبي حَنَّة -بمهملة ثم نون، وقيل: موحدة- الأنصاري المدني.\n(^٢) ابن مسعود الهذلي.\n(^٣) ابن خالد الفهري ﵁، صحابي صغير.\n(^٤) أخرجه مسلم ح (٨٧٨/ ٦٣) -كما تقدم- من طريق سفيان به نحوه.\nومن فوائد الاستخراج في هذا الإسناد: تسمية عبيد الله بن عبد الله بأنه ابن عتبة، ونسبة ضمرة بأنه المازني، إذ هو في مسلم بغير ذلك.","vol":"7","page":253},{"text":"٢٧٨٧ - حدثنا ابن الجنيد (^١)، حدثنا أبو زيد الهروي (^٢)، حدثنا شعبة، عن مُخَوَّل بن راشد (^٣)، عن مسلم البَطِين (^٤)، عن سعيد بن\n⦗٢٥٤⦘ جبير (^٥)، عن ابن عباس، قال: \"كان رسول الله ﷺ يقرأ في الجمعة بسورة الجمعة وبسورة المنافقين، وكان يقرأ في صلاة الفجر يوم الجمعة بـ ﴿تَنْزِيلُ﴾ السجدة، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ \" (^٦) (^٧).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق.\n(^٢) سعيد بن الربيع العامري الحرشي.\n(^٣) النهدي مولاهم الكوفي.\n(^٤) مسلم بن عمران البطين الكوفي.\n(^٥) الأسدي مولاهم الكوفي.\n(^٦) سورة الإنسان- الآية (١).\n(^٧) أخرجه مسلم (الصحيح ٢/ ٥٩٩) كتاب الجمعة -باب ما يقرأ في يوم الجمعة- ح ٨٧٩/ ٦٤، من طريق شعبة به، ولم يسق متنه، وإنما أحال على سابقه، وذكره المصنف، ففيه من فوائد الاستخراج بيان المتن المحال به على المتن المحال عليه.","vol":"7","page":253},{"text":"٢٧٨٨ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان، ح\nوحدثنا الدَّبَري (^٣)، عن عبد الرزاق (^٤)، عن الثوري، عن مُخَوَّل بن راشد، عن مسلم البَطِين، عن سعيد بن جبير، عن ابن عباس، قال: \"كان رسول الله ﷺ يقرأ في صلاة الصبح يوم الجمعة ﴿تَنْزِيلُ﴾ السجدة، و﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾، ويقرأ في صلاة الجمعة بسورة الجمعة، و﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ \" (^٥) (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجَرَّاح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبي مولاهم.\n(^٣) إسحاق بن إبراهيم بن عباد.\n(^٤) انظر: المصنف (٣/ ١٨٠) كتاب الجمعة -باب القراءة في يوم الجمعة.\n(^٥) سورة المنافقون- الآية (١).\n(^٦) أخرجه مسلم -كما تقدم- من طريق سفيان به، نحوه. =\n⦗٢٥٥⦘ = ومن فوائد الاستخراج هنا: بيان المهمل في سفيان بأنه الثوري، حيث جاء عند مسلم مهملًا.","vol":"7","page":254},{"text":"٢٧٨٩ - حدثنا الصَّاغاني (^١)، حدثنا الأسود بن عامر (^٢)، حدثنا سفيان بإسناده مثله (^٣).\nوحدثنا أبو داود السجزي، (^٤) حدثنا مسدد (^٥)، حدثنا يحيى (^٦)، عن شعبة، بإسناده مثله (^٧).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الشامي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق سفيان به.\n(^٤) هو أبو داود السجستاني، والحديث في سننه (١/ ٦٤٨) كتاب الصلاة -باب: ما يقرأ في صلاة الصبح يوم الجمعة ح (١٠٧٥).\n(^٥) ابن مسرهد بن مسربل الأسدي البصري.\n(^٦) ابن سعيد القطان.\n(^٧) أخرجه مسلم من طريق شعبة عن مخول به، كما تقدم.","vol":"7","page":255},{"text":"٢٧٩٠ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، عن سفيان، عن مُخَوَّل، بإسناده قال: \"كان يقرأ في الفجر يوم الجمعة: ﴿الم (١) تَنْزِيلُ﴾ (^٢)، و﴿هَلْ أَتَى﴾ \" (^٣) (^٤).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري.\n(^٢) سورة السجدة- الآية (١، ٢) يعني به سورة السجدة بكاملها.\n(^٣) سورة الإنسان- الآية (١) يعني به سورة الدهر -الإنسان- بكاملها.\n(^٤) أخرجه مسلم -كما تقدم- من طريق وكيع به نحوه، وزاد القراءة في صلاة الجمعة =\n⦗٢٥٦⦘ = بسورة الجمعة والمنافقين.","vol":"7","page":255},{"text":"٢٧٩١ - حدثنا حمدان بن علي (^١)، حدثنا القعنبي (^٢)، ح\nوحدثنا أبو أمية (^٣)، حدثنا خالد بن مخلد (^٤)، قالا: حدثنا سليمان بن بلال (^٥)، قال: حدثني جعفر بن محمد (^٦)، عن أبيه، عن عبيد الله بن أبي رافع (^٧)، قال: \"سمعت أبا هريرة، وصلى لنا الجمعة بالمدينة، فقرأ في الركعة الأولى بسورة الجمعة، وفي الركعة الآخرة: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ فلما انصرف قيل له (^٨): إنك قرأت بسورتين كان عليُّ بن أبي طالب ﵁ يقرأ بهما بالكوفة! قال أبو هريرة: إني سمعت رسول الله ﷺ يقرأ بهما يوم الجمعة\" (^٩).\n⦗٢٥٧⦘ معنى حديثهما واحد.\n_________\n(^١) محمد بن علي بن عبد الله بن مِهْران البغدادي الورَّاق.\n(^٢) عبد الله بن مسلمة بن قعنب البصري.\n(^٣) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) القطواني.\n(^٥) التيمي مولاهم.\n(^٦) ابن علي بن الحسين الهاشمي.\n(^٧) عبيد الله بن أبي رافع المدني، مولى النبي ﷺ.\n(^٨) القائل هو: عبيد الله بن أبي رافع كما سيأتي.\n(^٩) أخرجه مسلم (الصحيح ٢/ ٥٩٧، ٥٩٨) كتاب الجمعة -باب ما يقرأ في صلاة الجمعة- ح ٨٧٧/ ٦١، من طريق القعنبي به، نحوه.\nوفيه من فوائد الاستخراج: بيان المهمل في (جعفر) عند مسلم.","vol":"7","page":256},{"text":"٢٧٩٢ - حدثنا السُّلَمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا ابن جريج (^٣)، أخبرنا جعفر بن محمد، عن أبيه، عن عبيد الله بن أبي رافع، قال: \"كان مروان بن الحكم (^٤) يستخلف أبا هريرة على المدينة، قال: فصلى لنا أبو هريرة الجمعة، فقرأ في الركعة الأولى بسورة الجمعة، وفي الركعة الثانية ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾، قال عبيد الله: فأدركت أبا هريرة حين انصرف، فقلت (^٥): أبا هر، سمعتك تقرأ بسورتين كان عليُّ بن أبي طالب ﵁ يقرأ بهما بالكوفة! فقال أبو هريرة: إنَّ رسول الله ﷺ كان يقرأ بهما\" (^٦).\n_________\n(^١) أحمد بن يوسف الأزدي.\n(^٢) المصنف (٣/ ١٧٩) كتاب الجمعة -باب القراءة في يوم الجمعة.\n(^٣) عبد الملك بن عبد العزيز الأموي مولاهم.\n(^٤) ابن أبي العاص بن أمية الأموي.\n(^٥) في الأصل: \"فقال\"، والذي أثبته هكذا هو في المصنَّف عند عبد الرزاق، وهو أولى.\n(^٦) أخرجه مسلم -كما تقدم- من طريق جعفر به، نحوه، ورواية عبد الرزاق، والمصنِّف عُبِّر فيها بـ \"كان\"، مما يدل على أنَّ أبا هريرة كان خليفة مروان كلما أراد أن يستخلف، وهذا من فوائد الاستخراج.","vol":"7","page":257},{"text":"٢٧٩٣ - حدثنا أبو المثنى (^١)، حدثنا القعنبي، عن سليمان، عن جعفر، بمثله: \"يقرأ بهما يوم الجمعة\" (^٢).\n_________\n(^١) معاذ بن المثنى بن معاذ بن معاذ بن نصر بن حسان العنبري البغدادي.\n(^٢) أخرجه مسلم -كما تقدم- من طريق القعنبي به.","vol":"7","page":257},{"text":"٢٧٩٤ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا أنس بن عياض (^٢)، عن جعفر بن محمد، بمثل حديث ابن جريج إلى قوله: \"فقلت: تقرأ بسورتين كان عليُّ ﵁ يقرأ بهما بالكوفة! فقال أبو هريرة: سمعت النبي ﷺ يقرأ بهما\" (^٣).\n_________\n(^١) الصدفي.\n(^٢) ابن ضَمْرة الليثي المدني.\n(^٣) أخرجه مسلم كما تقدم من طريق جعفر به، نحوه.","vol":"7","page":258},{"text":"٢٧٩٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرنا سفيان (^٢)، عن جعفر بن محمد، عن أبيه، عن ابن أبي رافع، عن أبي هريرة عن رسول الله ﷺ \"أنه كان يقرأ في الجمعة بسورة الجمعة، و﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ \" (^٣).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) الثوري، كما في مصنف عبد الرزاق (٣/ ١٨٠) كتاب الجمعة -باب القراءة في يوم الجمعة.\n(^٣) أخرجه مسلم -كما تقدم- من طريق جعفر به مطولًا، بذكر استخلاف مروان لأبي هريرة، والحديث بهذا اللفظ أخرجه الشافعي في المسند (٦٩، ٢١٣)، وعبد الرزاق في المصنف (٣/ ١٨٠) كتاب الجمعة -باب القراءة في يوم الجمعة.","vol":"7","page":258},{"text":"<span data-type='title' id=toc-448>باب بيان حظر الصلاة بعد صلاة الجمعة حتى ينصرف المصلي عن مكانه الذي صلى فيه أو يتكلَّم</span>","vol":"7","page":259},{"text":"٢٧٩٦ - حدثنا علي بن سهل الرَّمْلي، حدثنا الوليد بن مسلم (^١)، حدثني ابن جريج، ح\nوحدثنا يونس بن عبد الأعلى، عن ابن وهب، عن ابن جريج، عن عمر بن عطاء (^٢) قال: \"أرسلني نافع بن جبير بن مُطْعِم (^٣) إلى السائب بن يزيد (^٤) أسأله، فسألته، فقال: نعم صليت الجمعة مع معاوية، فلما سلَّم قمت أصلّي، فأرسل إليَّ فأتيته، فقال لي: إذا صلَّيت الجمعة فلا تَصِلْها بصلاة حتى تكلَّم أو تخرج، فإن رسول الله ﷺ أمر بذلك؛ أن لا تُوصَل بصلاة حتى نخرج أو نتكلَّم\" (^٥).\n_________\n(^١) القرشي مولاهم الدمشقي.\n(^٢) ابن أبي الخُوَار -بضم المعجمة، وتخفيف الواو- المكي.\n(^٣) النوفلي المدني.\n(^٤) ابن سعيد الكندي ﵁، صحابي صغير.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦٠١) كتاب الجمعة -باب الصلاة بعد الجمعة-.\nح ٨٨٣/ ٧٣، من طريق ابن جريج به، نحوه.\nوفيه من فوائد الاستخراج: الزيادة في اسم نافع بن جبير، والسائب ابن أخت نمر، حيث هكذا وردا في مسلم.","vol":"7","page":259},{"text":"٢٧٩٧ - حدثنا أبو جعفر المُخَرِّمي (^١)،\n⦗٢٦٠⦘ حدثنا حجاج (^٢)، عن ابن جريج، ح\nوحدثنا أبو أمية (^٣)، حدثنا هَوْذَة (^٤)، عن ابن جريج، ح\nوحدثنا الدَّبَري (^٥)، عن عبد الرزاق (^٦)، عن ابن جريج، قال: أخبرني عمر بن عطاء بن أبي الخُوَار، عن السائب بن يزيد، عن معاوية قال: \"إذا صلَّيت الجمعة فلا تَصِلْها بصلاة\"، وذكر مثله (^٧).\n⦗٢٦١⦘ باب ذكر الخبر المبين الموجب على المصلي بعد صلاة الجمعة أن يصلي أربع ركعات، والدليل على أنَّ الصلاة بعد صلاة الجمعة ليس بواجب، وإن فَعَلَها سلَّم في كل ركعتين منها\n_________\n(^١) محمد بن عبد الله بن المبارك المخَرِّمي -بمعجمة وتثقيل الراء مع كسرها- =\n⦗٢٦٠⦘ = البغدادي، توفي سنة بضع وخمسين ومائتين.\nانظر: الأنساب (٥/ ٢٢٣)، تهذيب الكمال (٢٥/ ٥٣٤)، تقريب (٦٠٤٥).\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) هَوْذَة بن خليفة بن عبد الله الثقفي البصري الأصم.\n(^٥) إسحاق بن إبراهيم بن عباد.\n(^٦) المصنف (٢/ ٤١٧) كتاب الصلاة -باب لا يتطوع إنسان حيث يصلي المكتوبة.\n(^٧) أخرجه مسلم -كما تقدم- من طريق ابن جريج به.","vol":"7","page":259},{"text":"٢٧٩٨ - حدثنا ابن الجنيد (^١)، وأبو أمية قالا: حدثنا أبو عاصم (^٢)، ح\nوحدثنا الغَزِّي (^٣)، حدثنا الفريابي (^٤)، قالا: حدثنا سفيان (^٥)، عن سهيل (^٦)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من كان مصلِّيًا بعد الجمعة فليصلِّ أربعًا\" (^٧).\n_________\n(^١) محمد بن أحمد بن الجنيد الدَّقَّاق.\n(^٢) الضحاك بن مخلد النبيل.\n(^٣) عبد الله بن محمد بن عمرو الأزدي.\n(^٤) محمد بن يوسف.\n(^٥) ابن عيينة.\n(^٦) ابن أبي صالح: ذكوان السمان، أبو يزيد المدني.\n(^٧) أخرجه مسلم (الصحيح ٢/ ٦٠٠) كتاب الجمعة -باب الصلاة بعد الجمعة- ح ٨٨١/ ٦٩، من طريق سفيان به، مثله.","vol":"7","page":261},{"text":"٢٧٩٩ - حدثنا محمد بن يحيى (^١)، حدثنا حجّاج (^٢)، حدثنا أبو عوانة (^٣)، وسفيان بن عيينة عن سهيل، عن أبيه، عن أبي هريرة، قال:\n⦗٢٦٢⦘ قال النبي ﷺ: \"إذا صلى أحدكم بعد الجمعة؛ فليصلِّ أربعًا\" (^٤).\n_________\n(^١) الذهلي.\n(^٢) ابن منهال الأنماطي البصري.\n(^٣) الوضَّاح بن عبد الله اليشكري الواسطي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق سفيان به، نحوه، وقال في حديثه: \"من كان منكم مصليًا بعد الجمعة فليصلِّ أربعًا\".\nوفيه من فوائد الاستخراج:\nبيان المهمل وأنه سفيان بن عيينة، إذ لم يُعيَّن في صحيح مسلم.","vol":"7","page":261},{"text":"٢٨٠٠ - حدثنا أبو داود السجستاني (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا زهير (^٣)، ح\nقال: وحدثنا محمد بن الصَّبَّاح البزَّاز (^٤)، حدثنا إسماعيل بن زكريا (^٥)، عن سهيل، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من كان مصلِّيًا بعد الجمعة فليصلِّ أربعًا\".\nواللفظ لابن الصَّبَّاح، وتمَّ حديثه.\nوقال ابن يونس: \"إذا صليتم الجمعة فصلوا أربعًا\" (^٦)، فقال لي أبي: يا بني إذا صلَّيت في المسجد ركعتين ثم أتيت المنزل (^٧) -أو\n⦗٢٦٣⦘ البيت- صلِّ ركعتين (^٨).\n_________\n(^١) السنن (١/ ٦٧٣) كتاب الصلاة -باب الصلاة بعد الجمعة- ح ١١٣١.\n(^٢) أحمد بن عبد الله بن يونس التميمي الكوفي.\n(^٣) ابن معاوية الجعفي.\n(^٤) الدولابي، أبو جعفر البغدادي.\n(^٥) ابن مرة الخُلْقاني؛ بضم المعجمة، وسكون اللام، بعدها قاف.\n(^٦) الحديث باللفظين عند مسلم في صحيحه ح (٨٨١/ ٦٨، ٦٩)، كما تقدم.\n(^٧) في الأصل \"المسجد\"، والتصويب من سنن أبي داود.\n(^٨) القائل هو: ذكوان السمان لابنه سهيل كما في الحديث الآتي، وقد ترجم بهذا ابن حبان في صحيحه (الإحسان ٦/ ٢٣٤) كتاب الصلاة، ذكر البيان بأن هذه اللفظة الأخيرة إنما هي من قول أبي صالح، والذي عند مسلم في رواية ابن إدريس: \"قال سهيل: فإن عجل بك شيء فصلِّ ركعتين في المسجد، وركعتين إذا رجعت\".","vol":"7","page":262},{"text":"٢٨٠١ - حدثنا أبو يوسف الفارسي (^١)، حدثنا المعلى بن أسد (^٢)، حدثنا وهيب (^٣)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ، قال: \"إذا صليت الجمعة فصلِّ بعدها أربع ركعات\" (^٤).\nفقال عبيد الله بن عمر (^٥) حين سمع هذا من سهيل: حدثنا نافع (^٦)، عن عبد الله بن عمر \"أنَّ رسول الله ﷺ كان يصلي بعد الجمعة ركعتين\" (^٧).\n⦗٢٦٤⦘ رواه (^٨) روح بن القاسم (^٩)، عن سهيل بمثل حديث زهير (^١٠)، قال سهيل: قال أبي: \"صلِّ بعدها أربعا، فإن لم تستطع، فصلها في البيت، فإن صليتها ركعتين في المسجد فصلِّ ركعتين في البيت\".\n_________\n(^١) يعقوب بن سفيان الفسوي.\n(^٢) مُعَلَّى -بفتح ثانيه، وتشديد اللام المفتوحة- بن أسد العَمِّي -بفتح المهملة، وتشديد الميم- البصري.\n(^٣) وهيب -بالتصغير- بن خالد بن عجلان الباهلي مولاهم.\n(^٤) أخرجه مسلم في صحيحه -كما تقدم- من طريق سهيل به، نحوه.\n(^٥) رواية عبيد الله سوف تأتي برقم (٢٨٠٢).\n(^٦) مولى ابن عمر، المدني.\n(^٧) القائل هو وهيب، كما في الإحسان في تقريب صحيح ابن حبان (٦/ ٢٢٩) كتاب الصلاة- ذكر الخبر الدال على أن الأمر بالركعات التي وصفناها بعد الجمعة أمر ندب لا حتم.\n(^٨) يريد المصنف حديث سهيل المتقدم.\n(^٩) التميمي العنبري البصري.\n(^١٠) رواية روح لم أقف عليها، وحديث زهير تقدم قريبًا.","vol":"7","page":263},{"text":"<span data-type='title' id=toc-449>باب بيان صلاة النبي ﷺ بعد صلاة الجمعة وقبلها</span>","vol":"7","page":265},{"text":"٢٨٠٢ - حدثنا حماد بن الحسن (^١)، حدثنا حماد بن مسعدة (^٢)، حدثنا عبيد الله (^٣)، عن نافع، عن ابن عمر، \"أنَّ النبي ﷺ كان يصلي بعد الجمعة ركعتين في بيته\" (^٤).\n_________\n(^١) ابن عنبسة الورَّاق.\n(^٢) التميمي البصري.\n(^٣) ابن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري المدني.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٦٠٠) كتاب الجمعة -باب الصلاة بعد الجمعة- ح ٨٨١/ ٧٠، ٧١، من طريق نافع عن ابن عمر ﵁ أنه كان يفعل ذلك ويرفعه إلى النبي ﷺ، وفي رواية أنه وصف تطوع صلاة رسول الله ﷺ، قال: \"فكان لا يصلي بعد الجمعة حتى ينصرف، فيصلي ركعتين في بيته\".","vol":"7","page":265},{"text":"٢٨٠٣ - حدثنا أبو داود الحرَّاني (^١)، حدثنا محمد بن عُبَيد (^٢)، وسليمان بن داود (^٣) -المَعْنى-، قالا: حدثنا حماد بن زيد (^٤)، حدثنا أيوب (^٥)، عن نافع \"أن ابن عمر رأى رجلًا يصلي ركعتين بعد الجمعة\n⦗٢٦٦⦘ في مقامه فدفعه، وقال: أتصلي الجمعة أربعًا؟! وكان عبد الله يصلي يوم الجمعة ركعتين في بيته، ويقول: هكذا فعل رسول الله ﷺ\" (^٦).\n_________\n(^١) سليمان بن سيف بن يحيى.\n(^٢) ابن حِسَاب -بكسر الحاء، وتخفيف السين المهملتين- الغُبَري -بضم المعجمة وتخفيف الموحدة المفتوحة- البصري.\n(^٣) سليمان بن داود العتكي، أبو الربيع الزهراني.\n(^٤) ابن درهم الأزدي البصري.\n(^٥) ابن أبي تميمة السختياني.\n(^٦) أخرجه مسلم -كما تقدم- من طريق نافع به، وليس عنده قصة الرجل مع ابن عمر ﵁.","vol":"7","page":265},{"text":"٢٨٠٤ - حدثنا السُّلمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر (^٣)، عن الزهري (^٤)، عن سالم (^٥)، عن ابن عمر، قال: \"كان رسول الله ﷺ يصلي بعد الجمعة ركعتين في بيته بعد ما ينصرف من الصلاة\" (^٦).\n_________\n(^١) أحمد بن يوسف الأزدي.\n(^٢) المصنف (٣/ ٢٤٧) كتاب الجمعة -باب الصلاة قبل الجمعة وبعدها.\n(^٣) ابن راشد الأزدي مولاهم البصري.\n(^٤) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٥) ابن عبد الله بن عمر بن الخطاب العدوي.\n(^٦) أخرجه مسلم -كما تقدم- (الصحيح ٢/ ٦٠١) من طريق الزهري به نحوه، ولم يقل في حديثه: \"في بيته بعد ما ينصرف من الصلاة\"، وهي زيادة ثابتة من حديث نافع عن ابن عمر كما تقدم، وهذا من فوائد الاستخراج.","vol":"7","page":266},{"text":"٢٨٠٥ - حدثنا السُّلمي، حدثنا عبد الرزاق، أخبرنا معمر، عن أيوب (^١)، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٢).\n_________\n(^١) ابن أبي تميمة السختياني.\n(^٢) أخرجه مسلم -كما تقدم- من طريق نافع به، نحوه.","vol":"7","page":266},{"text":"٢٨٠٦ - حدثنا يوسف القاضي (^١)، حدثنا محمد بن\n⦗٢٦٧⦘ أبي بكر (^٢)، حدثنا سفيان (^٣)، عن عمرو (^٤)، عن الزهري، عن سالم، عن أبيه \"أنَّ النبي ﷺ كان يصلي بعد الجمعة ركعتين\" (^٥).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد البغدادي.\n(^٢) ابن علي بن عطاء المقدمي -بالتشديد- الثقفي مولاهم البصري.\n(^٣) ابن عيينة.\n(^٤) ابن دينار المكي الجمحي مولاهم.\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن عيينة به، مثله.","vol":"7","page":266},{"text":"٢٨٠٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، عن مالك والليث (^٢)، عن نافع، عن ابن عمر \"أنَّ النبي ﷺ كان لا يصلي بعد الجمعة حتى ينصرف فيصلي ركعتين\" (^٣).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) ابن سعد الفهمي المصري.\n(^٣) أخرجه مسلم (الصحيح: ٢/ ٦٠٠ ح ٨٨٢/ ٧١) -كما تقدم- من طريق مالك به، نحوه.","vol":"7","page":267},{"text":"<span data-type='title' id=toc-450>كتاب العيدين</span>","vol":"7","page":268},{"text":"<span data-type='title' id=toc-451>باب ذكر الخبر الموجب للخروج إلى المصلى يوم العيد، وإخراج الحُيّض وذوات الخدور من النساء، واعتزال الحُيّض، والإباحة لهن أن يكبِّرن مع الناس، وإعارتهن فضل ثيابهنَّ من ليس لها ثوب</span>","vol":"7","page":268},{"text":"٢٨٠٨ - حدثنا يزيد بن سنان (^١)، حدثنا عبد القاهر بن شعيب بن الحَبْحَاب (^٢)، حدثنا هشام (^٣)، عن حفصة (^٤)، عن أم عطية (^٥) قالت: أمرنا بأبي وأمي -تعني النبي ﷺ- أن نخرجهنَّ يوم الفطر والنحر؛ العواتق (^٦) وذوات الخدور (^٧) والحُيَّض، فأما الحُيَّض فيعتزلن المصلى\n⦗٢٦٩⦘ ويشهدن الخير ودعوة المسلمين، فقالت: يا رسول الله! أرأيت إحداهنَّ لا يكون لها جِلْباب؟ قال: \"تُلْبِسْها أختها من جلبابها\".\nرواه عيسى بن يونس (^٨)، عن هشام: أمرنا النبي ﷺ (^٩).\n_________\n(^١) ابن يزيد القزَّاز البصري.\n(^٢) عبد القاهر بن شعيب بن الحَبْحَاب -بمهملتين وموحدتين- أبو سعيد البصري، ذكره ابن حبان في الثقات، وقال فيه صالح جزرة: \"لا بأس به\"، كذلك قال الحافظ ابن حجر. انظر: الثقات (٨/ ٣٩٢)، تهذيب التهذيب (٦/ ٣٦٨)، تقريب (٤١٤٢).\n(^٣) ابن حسان الأزدي القُرْدُوسي -بالقاف وضم الدال- البصري.\n(^٤) ابنة سيرين الأنصارية البصرية.\n(^٥) نُسَيبة -بنون، وسين مهملة، وباء موحدة، بالتصغير، وقيل: بفتح النون، وكسر السين -ابنة الحارث- وقيل: كعب- الأنصارية، صحابية مشهورة. الإصابة (٤/ ٤٧٦).\n(^٦) العواتق: جمع عاتقة، وهي الجارية البالغة، وقيل: ما بين أن تبلغ إلى أن تعنس.\n(^٧) وذوات الخدور: الخدور: البيوت، وقيل: الخدر: ستر يكون في ناحية البيت.\nوالجِلباب: بكسر الجيم وسكون اللام وبموحدتين بينهما ألف؛ قيل: هو المقنعة، أو =\n⦗٢٦٩⦘ = الخمار، أو أعرض منه، وقيل الإزار، وقيل غير ذلك.\nانظر: النهاية في غريب الحديث (١/ ٢٨٣)، شرح النووي على مسلم (٦/ ١٧٨٠، ١٧٨)، فتح الباري (١/ ٥٠٥)، (٢/ ٥٤٤).\n(^٨) ابن أبي إسحاق السبيعي.\n(^٩) أخرجه مسلم (الصحيح ٢/ ٦٠٦) كتاب العيدين -باب ذكر إباحة خروج النساء في العيدين- ح ٨٩٠/ ١٢، من طريق عيسى بن يونس، عن هشام، كما ذكر المصنف، والبخاري (الصحيح مع الفتح ٢/ ٥٣٥) كتاب العيدين -باب التكبير أيام منى وإذا غدا من عرفة- ح ٩٧١، من طريق عاصم الأحول، كلاهما: عن حفصة به، نحوه.","vol":"7","page":268},{"text":"٢٨٠٩ - حدثنا ابن شاذان (^١)، حدثنا مُعَلَّى (^٢)، حدثنا هُشَيم (^٣)، عن منصور (^٤)، عن ابن سيرين (^٥)، عن أم عطية، وهشام (^٦)، عن حفصة، عن أم عطية، قالت: \"كان رسول الله ﷺ يُخْرِج الحُيَّض، وذوات\n⦗٢٧٠⦘ الخدور يوم العيد، فأما الحُيَّض: فيعتزلن الناس، ويشهدن الخير ودعوة المسلمين\".\nقال هشام: فقالت امرأة: يا رسول الله فإن لم يكن لإحدانا جلباب. . . فذكره (^٧).\n_________\n(^١) محمد بن شاذان الجوهري.\n(^٢) ابن منصور الرازي.\n(^٣) ابن بشير الواسطي، وهو مع ثقته مدلس، لكنه صرح بالسماع عند الترمذي (السنن ٢/ ٤١٩) كتاب العيدين -باب ما جاء في خروج النساء في العيدين- ح ٥٣٩.\n(^٤) ابن زاذان -بزاي وذال معجمة- الواسطي.\n(^٥) محمد بن سيرين الأنصاري البصري.\n(^٦) ابن حسان القرشي، والراوي عنه هشيم.\n(^٧) أخرجه مسلم ح (٨٩٠/ ١٠، ١٢) -كما تقدم- من طريق ابن سيرين، ومن طريق هشام عن حفصة، كلاهما: عن أم عطية بنحوه، وقال في حديثهما: \"أمرنا رسول الله ﷺ أن نخرج. . . .\".\nووقع عند مسلم: \"عن محمد عن أم عطية\"، وصرَّح هنا بأنه ابن سيرين، وهذا من فوائد الاستخراج.","vol":"7","page":269},{"text":"٢٨١٠ - حدثنا أبو داود السجستاني (^١)، حدثنا النُّفَيلي (^٢)، حدثنا زهير (^٣)، عن عاصم الأحول (^٤)، عن حفصة بنت سيرين، عن أم عطية، قالت: \"كنا نؤمر بالخروج في العيدين، قالت: فأما الحُيَّض يكنَّ خلف الناس يُكَبِّرْنَ مع الناس\" (^٥).\n_________\n(^١) السنن (١/ ٦٧٦) كتاب الصلاة -باب خروج النساء في العيد- ح ١١٣٨.\n(^٢) عبد الله بن محمد بن علي بن نفيل الحراني.\n(^٣) ابن معاوية الجعفي، أبو خيثمة الكوفي.\n(^٤) عاصم بن سليمان الأحول البصري.\n(^٥) أخرجه مسلم ح (٨٩٠/ ١١) -كما تقدم- من طريق عاصم به نحوه.","vol":"7","page":270},{"text":"٢٨١١ - حدثنا صالح بن أحمد (^١)، حدثنا ابن أبي سويد (^٢)، حدثنا\n⦗٢٧١⦘ حماد بن سلمة (^٣)، ح\nوحدثنا محمد بن كثير الحرَّاني (^٤)، حدثنا عبد الغفار بن داود (^٥)، حدثنا حماد بن سلمة، عن أيوب (^٦)، ويونس (^٧)، وحبيب (^٨)، ويحيى بن عتيق (^٩)، وهشام، عن محمد بن سيرين، عن أم عطية: \"أمرنا رسول الله ﷺ. . . فذكر مثله.\nقيل: فالحُيُّض يا رسول الله؟ قال: \"يشهدن الخير، ودعوة المسلمين\"، فقالت امرأة: يا رسول الله فإن لم يكن لإحدانا ثوبٌ؟ قال: \"تلبسها صاحبتها صنفًا (^١٠)\n⦗٢٧٢⦘ من ثوبها\" (^١١).\n_________\n(^١) ابن محمد بن حنبل الشيباني البغدادي.\n(^٢) إبراهيم بن الفضل بن أبي سويد الذارع البصري، وأكثر ما يجيء منسوبا إلى جده. =\n⦗٢٧١⦘ = قال فيه ابن معين: \"كثير التصحيف، لا يقيمها\"، ووثقه أبو حاتم، وقال الذهبي: \"صدوق\"، وقال فيه ابن حجر: \"مقبول\"، وقول ابن معين: \"لا يقيمها\" لعله يريد: لا يؤدّي روايته على الوجه الصحيح.\nانظر: الجرح والتعديل (٢/ ١٢٣)، الميزان (١/ ٥٣)، لسان الميزان (٢/ ٣٦٩)، تقريب (٢٢٩).\n(^٣) ابن دينار البصري.\n(^٤) محمد بن يحيى بن محمد بن كثير الكلبي، لقبه \"لؤلؤ\".\n(^٥) ابن مهران، أبو صالح الحراني.\n(^٦) ابن أبي تميمة السختياني.\n(^٧) ابن عبيد بن دينار العبدي البصري.\n(^٨) ابن الشهيد الأزدي البصري.\n(^٩) الطُفَاوي -بضم المهملة، وتخفيف الفاء- البصري.\n(^١٠) الصِّنْف والصَّنْف: النوع والضِرْب من الشيء، وصَنِفَة الإزار بكسر النون: طرفه مما =\n⦗٢٧٢⦘ = يلي طُرَّته، وقيل: هي حاشيته أيَّةً كانت.\nوالمراد الحث على إعارة الثوب وبذله أيًّا كان، والله أعلم.\nوانظر: النهاية (٣/ ٥٦)، اللسان (٩/ ١٨٩).\n(^١١) أخرجه مسلم (ح ١٠/ ٨٩٠) -كما تقدم- من طريق أبي الربيع الزهراني سليمان بن داود، عن حماد، عن أيوب به نحوه، وحماد هو ابن زيد لاختصاص أبي الربيع بالرواية عنه، كما في تهذيب الكمال (٧/ ٢٦٩).","vol":"7","page":270},{"text":"٢٨١٢ - حدثنا أبو داود السجزي (^١)، حدثنا محمد بن عبيد (^٢)، حدثنا حماد (^٣)، حدثنا أيوب، عن محمد، عن أم عطية، بهذا الخبر، قال: \"ويَعتزل الحُيَّض مُصَلَّى الناس، ولم يذكر الثوب\" (^٤)\n_________\n(^١) انظر: سننه (١/ ٦٧٦) كتاب الصلاة -باب خروج النساء في العيدين- ح ١١٣٧.\n(^٢) ابن حِسَاب البصري.\n(^٣) هو: ابن زيد بن درهم، إذ محمد بن عبيد من المختصين بالرواية عنه، كما قال الذهبي في السير (٧/ ٤٦٥)، وكذلك ذكره المزي في تحفة الأشراف (١٢/ ٥٠٣).\n(^٤) أخرجه مسلم -كما تقدم- من طريق حماد بن زيد به.","vol":"7","page":272},{"text":"٢٨١٣ - حدثنا أبو داود الحَّراني (^١)، حدثنا أبو الوليد الطَّيالسي (^٢)، حدثنا حماد (^٣)، عن أيوب، عن ابن سيرين، عن أم عطية، أنها قالت: أمرنا\n⦗٢٧٣⦘ رسول الله ﷺ أن نخرج العواتق وذوات الخدور، قيل: الحيَّض؟ قال: \"يشهدن الخير ودعوة المسلمين\". قال: فقيل: إذا لم يكن لإحداهن ثوب؟ قال: \"فلتلبسها صاحبتها من ثوب (^٤) \" (^٥).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) هشام بن عبد الملك.\n(^٣) يحتمل أن يكون حماد بن زيد، أو حماد بن سلمة، لأن هشامًا قد روى عنهما، وقد رويا هذا الحديث، ولكن يفهم مما ذكره المزي في تهذيبه (٧/ ٢٦٩) حول من اشترك =\n⦗٢٧٣⦘ = في الرواية أنه ابن سلمة.\nورواية هشام عن حماد بن سلمة متكلمٌ فيها، قال الإمام أحمد: \"سماعه من حماد بن سلمة فيه شيء، كأنه سمع منه بأخرة، وكان حماد ساء حفظه في آخر عمره\"، كما في تهذيب الكمال (٣٠/ ٢٣١)، وقد توبع كما تقدم في ح (٢٨١١).\n(^٤) هكذا في الأصل، وقد تقدم في ح (٢٨١١): \"فلتلبسها صاحبتها صِنفًا من ثوبها\".\n(^٥) أخرجه مسلم -كما تقدم- من طريق أيوب.","vol":"7","page":272},{"text":"<span data-type='title' id=toc-452>باب ذكر الخبر المبين أن النبي ﷺ لم يصلِّ قبل صلاة العيد ولا بعدها</span>","vol":"7","page":274},{"text":"٢٨١٤ - حدثنا علي بن حرب (^١)، حدثنا أبو عامر (^٢)، ح\nوحدثنا الكُزْبَراني (^٣)، حدثنا مسكين بن بكير (^٤)، ح\nوحدثنا أبو قِلابة (^٥)، حدثنا بشر بن عمر (^٦)، قالوا: حدثنا شعبة (^٧)، عن عدي بن ثابت (^٨)، عن سعيد بن جبير، عن ابن عباس \"أنَّ النبي ﷺ خرج يوم العيد -قال مسكين: يوم فطرٍ أو أضحى- فصلَّى ركعتين لم يصلِّ قبلهما ولا بعدهما.\nزاد أبو قلابة في حديثه: ثم أتى النساء ومعه بلال، فأمرهنَّ بالصدقة، فجعلت المرأة تَصَدَّقُ بخُرْصِها (^٩)\n⦗٢٧٥⦘ وسِخَابِها\" (^١٠).\nرواه بهز (^١١) عن شعبة بطوله، ورواه وكيع (^١٢) عن شعبة مثل حديث مسكين وأبي عامر (^١٣).\n_________\n(^١) الموصلي.\n(^٢) عبد الملك بن عمرو القيسي العقدي.\n(^٣) أحمد بن عبد الرحمن بن الفضل الحراني.\n(^٤) الحراني الحذَّاء.\n(^٥) عبد الملك بن محمد بن عبد الله الرقاشي البصري.\n(^٦) ابن الحكم الزهراني.\n(^٧) ابن الحجاج بن الورد العتكي مولاهم البصري.\n(^٨) الأنصاري الكوفي.\n(^٩) خُرْصها -بضم المعجمة وكسرها وسكون الراء بعدها صاد مهملة-: هو الحلقة من الذهب أو الفضة، وقيل: هو القرط إذا كان بحبة واحدة، وهو من حلي الأذن. =\n⦗٢٧٥⦘ = انظر: النهاية (٢/ ٢٢)، فتح الباري (٢/ ٥٢٦).\n(^١٠) السِّخَاب: بكسر السين وبالخاء المعجمة، قلادة من طيب معجون على هيئة الخرز، يكون من مسك أو قرنفل أو غيرهما من الطيب، ليس فيه شيء من الجوهر.\nانظر: النهاية (٢/ ٣٤٩)، شرح مسلم للنووي (٦/ ١٨١).\n(^١١) ابن أسد العمي.\n(^١٢) ابن الجراح الرؤاسي.\n(^١٣) أخرجه مسلم (الصحيح ٢/ ٦٠٦) كتاب العيدين -باب ترك الصلاة قبل العيد وبعدها في المصلى ح ٨٨٤، من طرق عن شعبة به، بمثل حديث أبي قلابة.\nوالبخاري (الصحيح مع الفتح ٢/ ٥٥٢) كتاب العيدين -باب الصلاة قبل العيد وبعدها- ح ٩٨٩.\nورواية بهز وكيع: أخرجها الإمام أحمد في مسنده (١/ ٣٤٠، ٣٥٥)، والحديث يرويه عن شعبة نحوٌ من ثمانية عشر راويًا غيرهما في الكتب الستة وغيرها.","vol":"7","page":274},{"text":"٢٨١٥ - حدثنا أبو داود السجستاني (^١)، حدثنا أبو عمر الحَوْضي (^٢)، حدثنا شعبة -بمثل حديث بشر بن عمر-: \"فجعلت المرأة تُلقي خُرْصَها وسِخابَها\" (^٣).\n_________\n(^١) السنن (١/ ٦١٨) كتاب الصلاة -باب الصلاة بعد صلاة العيد- ح ١١٥٩.\n(^٢) حفص بن عمر بن الحارث بن سخبرة -بفتح المهملة، وسكون الخاء المعجمة، وفتح الموحدة- الأزدي.\n(^٣) أخرجه مسلم، كما تقدم.","vol":"7","page":275},{"text":"<span data-type='title' id=toc-453>باب ذكر الخبر المبين أنه ليس في صلاة العيدين أذان ولا إقامة، وأنها تصلي قبل الخطبة</span>","vol":"7","page":276},{"text":"٢٨١٦ - حدثنا علي بن حرب الطائي، حدثنا يعلى (^١) ومحمد (^٢)، عن عبد الملك بن أبي سليمان (^٣)، عن عطاء (^٤)، عن جابر، قال: \"شهدت الصلاة مع النبي ﷺ في يوم عيد، فبدأ بالصلاة قبل الخطبة بغير أذانٍ ولا إقامة، ثم قام متوكئًا على بلال، فحمد الله وأثنى عليه، ووعظهم وذكَّرهم وأمرهم بتقوى الله، ثم مضي متوكئًا على بلال حتى أتى النساء، فوعظهنَّ وذكَّرهنَّ وأمرهنَّ بتقوى الله، وأمرهنَّ بالصدقة\".\nقال: \"فإنَّكنَّ أكثر حطب جهنَّم\"، فقامت إليه امرأة (^٥) سفعاء الخدَّين (^٦) من سفلة (^٧) النساء وقالت: لِمَ يا رسول الله؟ قال: \"لأنَّكنَّ\n⦗٢٧٧⦘ تفشين الشَّكاة (^٨)، وتكفرن العشير\"، فجعلن يأخذن من حليهنَّ وأقْرُطِهنَّ (^٩) يطرحنه.\nقال الأحدب: يقذفنه: يتصدَّقن به (^١٠).\n_________\n(^١) ابن عبيد بن أبي أمية الطنافسي الكوفي.\n(^٢) ابن عبيد بن أبي أمية الطنافسي الأحدب الكوفي.\n(^٣) عبد الملك بن أبي سليمان: ميسرة العَرْزَمي -بفتح المهملة وسكون الراء وبالزاي المفتوحة.\n(^٤) ابن أبي رباح القرشي مولاهم المكي.\n(^٥) رجح الحافظ ابن حجر أنها أسماء بنت يزيد الأنصارية، كما في فتح الباري (٢/ ٥٤٢).\n(^٦) السفعاء: بفتح السين المهملة، أي: فيها تغير وسواد، والسُّفْعة: نوع من السواد ليس بالكثير، وقيل: سوادٌ مع لونٍ آخر.\nالنهاية (٢/ ٣٧٤)، شرح مسلم للنووي (٦/ ١٧٥).\n(^٧) وكذا وقع عند النسائي في سننه (٦/ ١٨٧) كتاب صلاة العيدين -باب قيام الإمام =\n⦗٢٧٧⦘ = في الخطبة متوكئًا على إنسان- ح ١٥٧٥، والذي عند مسلم: \"من سِطة النساء\" بكسر السين وفتح الطاء المخففة، وقد قيل: إن معناه: من خيارهن، إذ الوسط: العدل والخيار، وزعم البعض أن هذا الحرف مغير في كتاب مسلم، وأن صوابه: \"من سفلة النساء\" كما عند المصنف، وردَّ هذا النووي، وصحَّح ما في صحيح مسلم، واستظهر أن المراد بقوله: \"من سطة النساء\" امرأة من وسط النساء جالسة في وسطهن. انظر: المجموع المغيث (٢/ ٨٦)، شرح مسلم- للنووي (٦/ ١٧٥).\n(^٨) الشَّكاة: بفتح الشين، أي: الشكوى. شرح مسلم للنووي (٦/ ١٧٥).\n(^٩) القُرْط: بضم القاف، وسكون الراء، بعدها طاء مهملة: ما يحلى به الأذن، ذهبًا كان أو فضة، صرفًا أو مع لؤلؤ أو غيره، ويعلق غالبًا على شحمتها.\nفتح الباري (١٠/ ٣٤٤)، وتاج العروس (٥/ ٢٠٢).\n(^١٠) أخرجه مسلم (الصحيح ٢/ ٦٠٣) كتاب صلاة العيدين- ح ٨٨٥/ ٤ من طريق عبد الملك بن أبي سليمان به نحوه.","vol":"7","page":276},{"text":"٢٨١٧ - حدثنا الصاغاني (^١)، حدثنا يعلى، حدثنا عبد الملك بن أبي سليمان، بإسناده مثله: \"يَطْرَحن في ثوب بلال يتصدَّقن به\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) أخرجه مسلم -كما تقدم- من طريق عبد الملك.","vol":"7","page":277},{"text":"٢٨١٨ - حدثنا العطاردي (^١)، حدثنا ابن فضيل (^٢)، عن عبد الملك\n⦗٢٧٨⦘ بإسناده نحوه (^٣).\n_________\n(^١) أحمد بن عبد الجبار بن محمد التميمي الكوفي.\n(^٢) محمد بن فضيل بن غزوان الضبي مولاهم الكوفي.\n(^٣) أخرجه مسلم من طريق عبد الملك، كما تقدم.","vol":"7","page":277},{"text":"٢٨١٩ - وحدثنا سعدان بن يزيد (^١)، حدثنا إسحاق الأزرق (^٢)، حدثنا عبد الملك، وقال فيه: \"وحثَّهنَّ على الصدقة، وقال النبي ﷺ: \"تصدَّقن فإنّكنّ أكثركنَّ حطب جهنَّم\".\nقال: والفَتَخ (^٣): الخواتيم العظام كانت تلبس في الجاهلية. (^٤)\nهذا كله في حديث سعدان بن يزيد.\n_________\n(^١) البغدادي.\n(^٢) إسحاق بن يوسف بن مرداس الواسطي.\n(^٣) الفَتَخ -بفتحتين: جمع فَتْخَة، وهي التي تلبس في الأيدي، وربما وضعت في أصابع الأرجل، وقيل هي خواتيم لا فصوص لها. انظر: النهاية (٣/ ٤٠٨).\n(^٤) أخرجه مسلم -كما تقدم- من طريق عبد الملك به، وليس عند مسلم تفسير الفتخ، وهو عند البخاري من رواية عبد الرزاق عن ابن جريج عن عطاء -كما سيأتي-، وهذا من فوائد الاستخراج.\nووقع في الأصل: \"الخواتيم عظام كن. . .\"، والمثبت ما في رواية البخاري.","vol":"7","page":278},{"text":"٢٨٢٠ - حدثنا أبو غسان الدَمِيري (^١)\n⦗٢٧٩⦘ من رستاق (^٢) مصر، حدثنا يزيد بن هارون (^٣)، حدثنا عبد الملك بن أبي سليمان بإسناده مثل حديث إسحاق الأزرق (^٤).\n_________\n(^١) الدَمِيري: بفتح الدال المهملة، وكسر الميم، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها الراء؛ نسبة إلى دَمِيْرَة، قرية كبيرة قربَ دمياط بمصر.\nوأبو غسان هو: عبد الملك بن يحيى بن مالك الهمداني، السوسي الكوفي ثم المصري توفي (٢٧٤ هـ)، ذكره ابن حبان في الثقات، وقال: \"مستقيم الحديث\".\nانظر: الثقات (٩/ ١٦٦)، الأنساب (٢/ ٤٩٤)، معجم البلدان (٢/ ٥٣٧).\n(^٢) الرستاق: كل موضع فيه مزارع، ولا يقال ذلك للمدن. معجم البلدان (١/ ٥٥).\n(^٣) ابن زاذان السلمي مولاهم الواسطي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق عبد الملك.","vol":"7","page":278},{"text":"٢٨٢١ - وحدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، حدثنا ابن جريج (^٢)، ح\nوحدثنا إسحاق بن إبراهيم الصنعاني، عن عبد الرزاق (^٣)، عن ابن\nجريج قال: أخبرني عطاء (^٤)، عن ابن عباس، وعن جابر بن عبد الله، قالا: \"لم يكن يؤذن يوم الفطر ولا يوم الأضحى\".\nزاد الدَّبَري: \"ثم سألته (^٥) بعد حين عن ذلك، فأخبرني، قال: أخبرني جابر بن عبد الله أن لا أذان لصلاة يوم الفطر حتى يخرج الإمام، ولا بعد ما يخرج الإمام، ولا إقامة ولا نداء ولا شيء، قال: لا نداء يومئذ ولا إقامة\" (^٦).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٣) انظر: المصنف (٣/ ٢٧٧) كتاب العيدين -باب الأذان فيهما.\n(^٤) ابن أبي رباح.\n(^٥) السائل هو: ابن جريج.\n(^٦) أخرجه مسلم في صحيحه (٤/ ٦٠٢) كتاب العيدين- ح ٨٨٦/ ٥، من طريق عبد الرزاق، والبخاري (الصحيح مع الفتح ٢/ ٥٢٣) كتاب العيدين -باب المشي =\n⦗٢٨٠⦘ = والركوب إلى العيد بغير أذان ولا إقامة- ح ٩٦٠، من طريق هشام، كلاهما: عن ابن جريج به مثله، إلّا أن البخاري لم يذكر ما زاده الدبري.","vol":"7","page":279},{"text":"٢٨٢٢ - حدثنا محمد بن أيوب بن يحيى بن ضُرَيس، حدثنا أبو غسان الرازي (^١)، حدثنا حماد بن مسعدة (^٢)، عن عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر \"أن النبي ﷺ كان يصلي في الأضحى والفطر قبل الخطبة، ثم يخطب بعد الصلاة\" (^٤).\n_________\n(^١) محمد بن عمرو بن بكر الرازي الطيالسي.\n(^٢) التميمي، أبو سعيد البصري.\n(^٣) ابن حفص بن عاصم العمري المدني.\n(^٤) أخرجه مسلم (الصحيح ٢/ ٦٠٥) كتاب العيدين- ح ٨٨٨/ ٨، والبخاري (الصحيح مع الفتح ٢/ ٥٢٥) كتاب العيدين -باب الخطبة بعد العيد- ح ٩٦٣، كلاهما: من طريق عبيد الله به نحوه.\nومن فوائد الاستخراج هنا:\n١ - بيان المهمل في عبيد الله، حيث صرح أبو عوانة بأنه ابن عمر.\n٢ - قوله: \"ثم يخطب بعد الصلاة\" زيادة ليست في الصحيحين، وهي صحيحة ثابتة من حديث ابن عباس وأبي سعيد الخدري وجابر ﵃، وستأتي رواياتهم.","vol":"7","page":280},{"text":"٢٨٢٣ - حدثنا الصاغاني (^١)، حدثنا يحيى بن أيوب (^٢)، حدثنا سعيد بن عبد الرحمن (^٣)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر\n⦗٢٨١⦘ \"أن النبي ﷺ صلى يوم العيد قبل الخطبة\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) المقابري البغدادي العابد.\n(^٣) الجُمَحي، أبو عبد الله المدني، قاضي بغداد.\n(^٤) أخرجه مسلم والبخاري من طريق عبيد الله به نحوه، كما تقدم.","vol":"7","page":280},{"text":"<span data-type='title' id=toc-454>باب ذكر الخبر الذي يوجب على الإمام يوم العيد إذا فرغ من خطبته أن يأتي النساء فيعظهنَّ ويأمرهنَّ بالصدقة</span>","vol":"7","page":282},{"text":"٢٨٢٤ - حدثنا إسحاق الدبري، عن عبد الرزاق (^١)، عن ابن جريج قال: أخبرني عطاء (^٢)، عن جابر بن عبد الله سمعته يقول: \"إن النبي ﷺ قام يوم الفطر فبدأ بالصلاة قبل الخطبة، ثم خطب الناس، فلما فرغ نبي الله ﷺ نزل، فأتى النساء، فذكَّرهنَّ -وهو يتوكأ على بلال- وبلال باسطٌ ثوبه يلقين فيه النساء الصدقة.\nقلت لعطاء: أزكاة يوم الفطر؟ قال: لا، ولكنه صدقة يتصدَّقن بها حينئذٍ تلقي المرأة فتخها وتلقين.\nقلت لعطاء: ترى حقًّا على الإمام الآن يأتي النساء حين يفرغ فيذكِّرهنَّ؟\nقال: إي لعمري! إن ذلك لحقٌّ عليهم، وما لهم لا يفعلون ذلك؟ \" (^٣).\n_________\n(^١) المصنف (٣/ ٢٧٨) كتاب العيدين -باب الصلاة قبل الخطبة.\n(^٢) ابن أبي رباح.\n(^٣) أخرجه مسلم (الصحيح ٢/ ٦٠٣) كتاب العيدين- ح ٨٨٥/ ٣، من طريق عبد الرزاق به نحوه.","vol":"7","page":282},{"text":"٢٨٢٥ - حدثنا ابن الجنيد (^١)، والصاغاني، وأبو أمية (^٢)، قالوا: حدثنا أبو عاصم (^٣)، عن ابن جريج قال:\n⦗٢٨٣⦘ أخبرني الحسن بن مسلم (^٤)، عن طاوس (^٥) عن ابن عباس، قال: \"شهدت العيد مع رسول الله ﷺ وأبي بكر وعمر وعثمان ﵃ كانوا يصلُّون قبل الخطبة\" (^٦).\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) الضحاك بن مخلد النبيل.\n(^٤) ابن يَنَّاق -بفتح التحتانية وتشديد النون وآخره قاف- المكي.\n(^٥) ابن كيسان اليماني الحميري مولاهم.\n(^٦) أخرجه مسلم (الصحيح ٢/ ٦٠٢) كتاب العيدين- ح ٨٨٤/ ١، من طريق ابن جريج به نحوه مطولا، والبخاري (الصحيح مع الفتح ٢/ ٥٢٥) كتاب العيدين -باب الخطبة بعد العيد- ح ٩٦٢، من طريق أبي عاصم، بمثل ما قال المصنف.","vol":"7","page":282},{"text":"٢٨٢٦ - حدثنا الدبري، عن عبد الرزاق، عن ابن جريج قال: أخبرنا الحسن بن مسلم بمثله، وزاد: \"قبل الخطبة، ثم يخطب بعد، قال: فنزل رسول الله ﷺ وكأني أنظر إليه حين يُجَلِّس (^١) الرجال بيده، ثم أقبل يشقهم حتى جاء النساء، معه بلال، فقال: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا. . .﴾ (^٢) فتلا هذه الآية حتى فرغ منها، ثم قال حين فرغ منها: \"أنتنَّ على ذلك؟ \" فقالت امرأةٌ واحدة -لم يجبه غيرها منهنَّ-: نعم يا نبيَّ الله لا يدري الحسن (^٣) من هي، قال: \"فَتَصَدَّقْنَ\".\n⦗٢٨٤⦘ قال: \"فبسط بلالٌ ثوبه، ثم قال: هلمَّ! فِدَىً لَكُنَّ أبي وأمي! فجعلن يلقين الفَتَخَ والخواتم في ثوب بلال\" (^٤).\n_________\n(^١) يجلس: بكسر اللام المشددة، أي يأمرهم بالجلوس.\nشرح النووي (٦/ ١٧٢).\n(^٢) سورة الممتحنة- الآية (١٢).\n(^٣) في مسلم \"لا يُدْرى حينئذٍ من هي\"، بالبناء للمجهول، وهذا من فوائد الاستخراج هنا.\n(^٤) أخرجه مسلم كما تقدم من طريق عبد الرزاق به نحوه.","vol":"7","page":283},{"text":"٢٨٢٧ - حدثنا علي بن حرب (^١)، حدثنا سفيان بن عيينة، عن أيوب (^٢) عن عطاء (^٣)، عن ابن عباس قال: \"أشْهَد لشهدت العيد مع النبي ﷺ، فبدأ بالصلاة قبل الخطبة ثم خطب، فرأى أنه لم يُسْمِع النساء، فأتاهنَّ ووعظهنَّ، وذكَّرهنَّ، وأمرهنَّ بالصدقة، فجعلت المرأة تلقي الخُرص والخاتم والثوب (^٤) والشيء، وبلال قائل بثوبه هكذا\"، وبسط سفيان طرف ردائه (^٥).\n_________\n(^١) الطائي الموصلي.\n(^٢) ابن أبي تميمة السختياني.\n(^٣) ابن أبي رباح المكي.\n(^٤) (والثوب) زيادة ليست في لفظ مسلم.\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦٠٢) كتاب العيدين- ح ٨٨٤/ ٢، من طريق ابن عيينة، والبخاري (الصحيح مع الفتح ١/ ٢٣٢) كتاب العلم -باب عظة الإمام النساء وتعليمهن ح ٩٨، من طريق شعبة، كلاهما: عن أيوب به نحوه، وقوله \"وبسط سفيان طرف ردائه\" زيادة على لفظ مسلم، وفي لفظ البخاري \"وبلال يأخذ في طرف ثوبه\".","vol":"7","page":284},{"text":"٢٨٢٨ - حدثنا إسحاق بن سَيَّار (^١)، حدثنا محمد بن عرعرة (^٢)، ح\n⦗٢٨٥⦘ وحدثنا يونس بن حبيب (^٣)، حدثنا أبو داود (^٤)، قالا: حدثنا شعبة، عن أيوب، عن عطاء، عن ابن عباس قال: \"أشهد على رسول الله ﷺ، -أو قال عطاء: أشهد على ابن عباس- أنَّ رسول الله ﷺ خرج في يوم فطر فصلَّى، ثم خطب، ثم أتى النساء، ومعه بلال فأمرهنَّ بالصدقة، فجعلن يلقين\" (^٥).\n_________\n(^١) ابن محمد، أبو يعقوب النصيبي.\n(^٢) ابن البِرِنْد البصري.\n(^٣) ابن عبد القاهر الأصبهاني.\n(^٤) الطيالسي، والحديث في مسنده (٣٤٦).\n(^٥) أخرجه مسلم -كما تقدم- من طريق أيوب به نحوه.","vol":"7","page":284},{"text":"<span data-type='title' id=toc-455>باب ذكر الخبر المبين الذي يوجب على من حضر المصلى يوم العيد أن يتصدَّق</span>","vol":"7","page":286},{"text":"٢٨٢٩ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب (^٢) قال: أخبرني داود بن قيس (^٣)، عن عياض بن عبد الله (^٤) حدثه، أنه سمع أبا سعيد الخدري يقول: \"كان رسول الله ﷺ يخرج يوم العيد فيصلِّي، فيبدأ بالركعتين، ثم يسلِّم فيقوم قيامًا، فيستقبل الناس بوجهه، فيكلِّمهم ويأمرهم بالصدقة، فإن أراد أن يضرب على الناس بعثًا ذَكَر، وإلا انصرف\" (^٥).\n_________\n(^١) الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الدباغ، أبو سليمان القرشي مولاهم المدني. انظر: تهذيب الكمال (٨/ ٤٣٩).\n(^٤) ابن سعد بن أبي سَرْح -بفتح المهملة وسكون الراء بعدها مهملة- القرشي العامري المكي. انظر: تهذيب الكمال (٢٢/ ٥٦٧)، تقريب (٥٢٧٧).\n(^٥) أخرجه مسلم (الصحيح ٢/ ٦٠٥) كتاب العيدين- ح ٨٨٩/ ٩، من طريق داود بن قيس، والبخاري (الصحيح مع الفتح ٢/ ٥٢٠) كتاب العيدين -باب الخروج إلى المصلى بغير منبر- ح ٩٥٦، من طريق زيد بن أسلم، كلاهما: عن عياض به نحوه، مطولًا بذكر قصة أبي سعيد مع مروان بن الحكم.","vol":"7","page":286},{"text":"٢٨٣٠ - حدثنا الدَّبري، عن عبد الرزاق (^١)، عن داود بن قيس،\n⦗٢٨٧⦘ قال: حدثني عياض بن عبد الله بن أبي سَرْح، قال: سمعت أبا سعيد الخدري يقول: \"خرجت مع مروان (^٢) في يوم عيد -فطر، أو أضحى- وهو بيني وبين أبي مسعود (^٣) حتى أفضينا إلى المصلى، فإذا كثير بن الصلت الكندي قد بنى لمروان منبرًا من لبن وطين، فعدل مروان إلى المنبر حتى حاذى به\" وذكر الحديث (^٤).\n_________\n(^١) المصنف (٣/ ٢٨٤) كتاب العيدين -باب أول من خطب ثم صلى، وتمامه \"فجاذبته ليبدأ بالصلاة فقال: \"يا أبا سعيد! تُرِك ما تعلم\"، فقال: \"كلا، ورب المشارق =\n⦗٢٨٧⦘ = والمغارب! -ثلاث مرات- لا تأتون بخير مما نعلم\"، ثم بدأ الخطبة.\n(^٢) ابن الحكم بن أبي العاص بن أمية الأموي، وكان قد ولي إمارة المدينة لمعاوية ﵁ سنة ٤٢ هـ. انظر: تاريخ الطبري (٣/ ١٧٣)، الإصابة (٣/ ٤٧٧).\n(^٣) في الأصل: \"ابن مسعود\" وضبب فوق (ابن) لأن ابن مسعود ﵁ توفي سنة (٣٢ هـ) كما في الإصابة (٢/ ٣٦٩) فلم يدرك إمارة مروان للمدينة، فالصواب المثبت، وهو كذلك في مصنف عبد الرزاق، ونقله الحافظ ابن حجر في الفتح (٢/ ٥٢١).\nوأما أبو مسعود فهو: عقبة بن عمرو بن ثعلبة الأنصاري البدري ﵁ توفي بعد سنة (٤٠ هـ) على الصحيح. انظر: الإصابة (٢/ ٤٩١).\n(^٤) أخرجه مسلم -كما تقدم- من طريق داود بن قيس به نحوه، وليس عنده شهود أبي مسعود حدث مروان بن الحكم.","vol":"7","page":286},{"text":"٢٨٣١ - حدثنا إسماعيل القاضي (^١)، حدثنا قالون (^٢)، حدثنا محمد بن جعفر (^٣)،\n⦗٢٨٨⦘ عن زيد بن أسلم (^٤)، عن عياض بن عبد الله بن أبي سَرْح، عن أبي سعيد الخدري \"أنَّ رسول الله ﷺ كان يخرج يوم الأضحى ويوم الفطر\" (^٥) وذكر الحديث بطوله.\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل الأزدي مولاهم.\n(^٢) عيسى بن مينا بن وردان الزُّرَقي مولى بني زهرة، أبو موسى قارئ المدينة ونحويها، لقبه: \"قالون\".\n(^٣) محمد بن جعفر بن أبي كثير الأنصاري مولاهم المدني.\n(^٤) القرشي العدوي، أبو أسامة المدني.\n(^٥) أخرجه مسلم من طريق عياض به، كما تقدم.","vol":"7","page":287},{"text":"<span data-type='title' id=toc-456>باب بيان القرآءة في الفطر والأضحى</span>","vol":"7","page":289},{"text":"٢٨٣٢ - أخبرنا يونس (^١)، أخبرنا ابن وهب (^٢) أن مالكًا (^٣) حدثه عن ضَمْرة بن سعيد المازني، عن عبيد الله بن عبد الله بن عتبة (^٤) \"أنَّ عمر (^٥) سأل أبا واقد الليثي (^٦) ﵄: ما كان رسول الله ﷺ يقرأ به في الفطر والأضحى؟ قال: كان يقرأ: ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾ و﴿اقْتَرَبَتِ السَّاعَةُ﴾ \" (^٧) (^٨).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الموطأ (١/ ١٨٠) كتاب العيدين -باب ما جاء في التكبير والقراءة في صلاة العيدين.\n(^٤) ابن مسعود الهذلي.\n(^٥) ابن الخطاب ﵁.\n(^٦) هو: الحارث بن مالك، وقيل: ابن عوف، وقيل اسمه: عوف بن الحارث ﵁.\nانظر: الإصابة (٤/ ٢١٥).\n(^٧) سورة القمر- الآية (١). والمعني به هو كامل السورة.\n(^٨) أخرجه مسلم (الصحيح ٢/ ٦٠٧) كتاب العيدين -باب ما يقرأ به في صلاة العيدين - ح ٨٩١/ ١٤، من طريق مالك به نحوه. وعبيد الله لم يسمع من عمر ﵁، وستأتي روايته عن أبي واقد ﵁، وقد أدركه بلا شك، وسمع منه. بلا خلاف، فالحديث صحيح متصل. وانظر: شرح مسلم للنووي (٦/ ١٨١).","vol":"7","page":289},{"text":"٢٨٣٣ - حدثنا أبو عتبة الحجازي (^١)، حدثنا ابن أبي فديك (^٢)، عن الضحاك بن عثمان (^٣)، عن ضمرة بن سعيد، عن عبيد الله بن عبد الله بن عتبة، عن أبي واقد الليثي، قال: \"سألني عمر بن الخطاب ﵁ عمَّا قرأ به رسول الله ﷺ في صلاة العيدين؟ فقلت: ﴿اقْتَرَبَتِ السَّاعَةُ﴾، و﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾ (^٤).\n_________\n(^١) أحمد بن الفرج الحمصي الكندي.\n(^٢) محمد بن إسماعيل بن مسلم بن أبي فديك.\n(^٣) الحزامي الأسدي المدني.\n(^٤) أخرجه مسلم ح ٨٩١/ ١٥ - كما تقدم- من طريق فليح، عن ضمرة بن سعيد به مثله.","vol":"7","page":290},{"text":"٢٨٣٤ - حدثنا أبو حاتم الرازي (^١)، حدثنا يحيى بن صالح (^٢)، حدثنا فُلَيح (^٣) حدثنا ضمرة بن سعيد، عن عبيد الله بن عبد الله بن عتبة، عن أبي واقد الليثي، قال: \"سألنى عمر بن الخطاب ﵁ عمَّا قرأ به رسول الله في صلاة العيد؟ فقلت: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ و﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾ \" (^٤).\n_________\n(^١) محمد بن إدريس بن المنذر الحنظلي.\n(^٢) الوحاظي الحمصي.\n(^٣) ابن سليمان بن أبي المغيرة المدني.\n(^٤) أخرجه مسلم -كما تقدم- من طريق فليح به مثله، وفليح تكلم فيه، كما سبق في =\n⦗٢٩١⦘ = ترجمته، وقد تابعه الضحاك بن عثمان عن ضمرة عند المصنف كما تقدم، وهذا من فوائد الاستخراج في هذا الإسناد. والله تعالى أعلم.","vol":"7","page":290},{"text":"<span data-type='title' id=toc-457>باب بيان الخبر الموجب لأداء زكاة الفطر قبل الخروج إلى المصلى، وبيان فرضها، وما يجب أن يؤدى عن كل رأس، والدليل على أنه يجب إخراجها من البُرِّ والشعير، وعلى أنه يجب على السيِّد إخراجها عن العبد</span>","vol":"7","page":291},{"text":"٢٨٣٥ - حدثنا الصاغاني (^١)، حدثنا مالك بن إسماعيل (^٢)، ويحيى بن أبي بكير (^٣)، قالا: حدثنا زهير (^٤)، عن موسى بن عقبة (^٥)، قال: أخبرني نافع (^٦)، عن ابن عمر \"أن رسول الله ﷺ أمر بصدقة -أو زكاة- الفطر أن تؤدى قبل خروج الناس إلى الصلاة\" (^٧).\n_________\n(^١) محمد بن إسحاق.\n(^٢) النهدي الكوفي.\n(^٣) الكرماني الكوفي، نزيل بغداد.\n(^٤) ابن محمد التميمي الخراساني.\n(^٥) ابن أبي عياش القرشي الأسدي.\n(^٦) مولى ابن عمر، أبو عبد الله المدني.\n(^٧) أخرجه مسلم (الصحيح: ٢/ ٦٧٩) كتاب الزكاة -باب الأمر بإخراج زكاة الفطر قبل الصلاة- ح ٩٨٦/ ٢٢، والبخاري (الصحيح مع الفتح: ٣/ ٤٣٨) كتاب الزكاة -باب الصدقة قبل العيد- ح ١٥٠٩، كلاهما: من طريق موسى بن عقبة به نحوه.","vol":"7","page":291},{"text":"٢٨٣٦ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني حفص بن ميسرة (^٢)، عن موسى بن عقبة، بإسناده مثله: \"قبل خروج الناس إلى المصلى\" (^٣).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) العُقَيلي -بالضم- أبو عمر الصنعاني، نزيل عسقلان.\n(^٣) أخرجه مسلم -كما تقدم- من طريق موسى بن عقبة به نحوه، وقال في حديثه: \"إلى الصلاة\"، أي: قبل خروج الناس إلى مصلى العيد.","vol":"7","page":292},{"text":"٢٨٣٧ - حدثنا محمد بن حَيُّويَه (^١)، أخبرنا يحيى بن يحيى (^٢)، حدثنا أبو خيثمة (^٣)، بمثل حديث الصاغاني: \"إلى الصلاة\" (^٤).\n_________\n(^١) محمد بن يحيى بن موسى الإسفرائيني.\n(^٢) ابن بكر التميمي الحنظلي النيسابوري. انظر: تهذيب الكمال (٣٢/ ٣١).\n(^٣) زهير بن معاوية الجعفي الكوفي.\n(^٤) أخرجه مسلم -كما تقدم- من طريق يحيى بن يحيى به مثله.","vol":"7","page":292},{"text":"٢٨٣٨ - حدثنا أحمد بن الفرج الحمصي، حدثنا ابن أبي فُدَيْك، قال حدثني الضحاك بن عثمان، عن نافع، عن ابن عمر \"أن رسول الله ﷺ أمر بإخراج زكاة الفطر أن تؤدى قبل خروج الناس إلى الصلاة\" (^١).\n_________\n(^١) رجال هذا الإسناد كلهم تقدم ذكرهم، والحديث أخرجه مسلم من طريق ابن أبي فديك به مثله، وأحمد بن الفرج الحمصي تقدم تضعيف محمد بن عوف له، في الحديث (٤٦٥) إلا أنه قد توبع، كما سيأتي.","vol":"7","page":292},{"text":"٢٨٣٩ - حدثني مسرور بن نوح (^١)،\n⦗٢٩٣⦘ حدثنا إبراهيم (^٢)، ح\nوحدثنا مهدي بن الحارث (^٣)، حدثنا دحيم، (^٤) قالا: حدثنا ابن أبي فديك، بمثله (^٥).\n_________\n(^١) الذهلي الإسفراييني.\n(^٢) ابن المنذر الأسدي الحزامي.\n(^٣) لم أقف على ترجمته فيما لدي من المصادر، وانظر الحديث (٢٥٤٠).\n(^٤) عبد الرحمن بن إبراهيم بن عمرو الدمشقي، لقبه دحيم. انظر: تهذيب الكمال (١٦/ ٤٩٥).\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن أبي فديك.","vol":"7","page":292},{"text":"٢٨٤٠ - أخبرنا يونس (^١)، أخبرنا ابن وهب (^٢)، أخبرني مالك (^٣)، ح\nوحدثنا بحر بن نصر (^٤)، قال: قرئ على ابن وهب وأنا أسمع؛ أخبرك مالك، ح\nوحدثنا محمد بن حيويه، حدثنا مُطرِّف (^٥)، والقعنبي (^٦)، عن مالك، عن نافع، عن ابن عمر \"أن رسول الله ﷺ فرض على الناس زكاة الفطر من رمضان صاعًا من تمر أو صاعًا من شعير على كل حرٍّ طوعًا ذكر\n⦗٢٩٤⦘ أو أنثى من المسلمين\" (^٧).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الموطأ (١/ ٢٨٤) كتاب الزكاة -باب ملكية زكاة الفطر- ح ٥٢.\n(^٤) ابن سابق الخولاني مولاهم، أبو عبد الله المصري، توفي (٢٦٧ هـ). انظر: تهذيب الكمال (٤/ ١٦).\n(^٥) ابن عبد الله بن مطرف اليساري، بالتحتانية والمهملة المفتوحتين.\n(^٦) عبد الله بن مسلمة.\n(^٧) أخرجه مسلم (٢/ ٦٧٧) كتاب الزكاة -باب زكاة الفطر على المسلمين من التمر والشعير ح ٩٨٤/ ١٢، من طريق عبد الله بن مسلمة القعنبي به نحوه، -وزاد: \"على كل حر أو عبد\"-، ولم يقل: \"طوعا\". والبخاري (الصحيح مع الفتح: ٣/ ٤٣٢) كتاب الزكاة -باب صدقة الفطر على العبد وغيره من المسلمين- ح ١٥٠٤.","vol":"7","page":293},{"text":"٢٨٤١ - حدثنا أبو عتبة، حدثنا ابن أبي فديك، حدثنا الضحاك بن عثمان، عن نافع، عن ابن عمر \"أن رسول الله ﷺ فرض زكاة الفطر من رمضان على كلِّ نفس من المسلمين حرٍّ أو عبد أو رجلٍ أو امرأةٍ، صغيرٍ أو كبيرٍ صاعًا من تمرٍ، أو صاعًا من شعير\" (^١).\n_________\n(^١) رجال الإسناد كلهم تقدموا في ح (٢٦٣٤)، والحديث أخرجه مسلم في الصحيح (٢/ ٦٧٨ ح ٩٨٤/ ١٦) -كما تقدم- من طريق ابن أبي فديك به مثله.","vol":"7","page":294},{"text":"٢٨٤٢ - حدثنا مسرور، حدثنا إبراهيم، حدثنا ابن أبي فديك بمثله، ولم يقل: \"من المسلمين\" غير مالك، والضحاك (^١).\n_________\n(^١) رجال الإسناد تقدموا في ح (٢٨٣٩).\nوحديث ابن أبي فديك تقدم أيضًا قبل هذا، وقول المصنف ﵀: \"ولم يقل من المسلمين غير مالك والضحاك\" فيه نظر، حيث قد روى هذه الزيادة غير مالك والضحاك عدة، فمنهم:\n١ - عمر بن نافع: عند البخاري (الصحيح مع الفتح: ٣/ ٤٣٠) كتاب الزكاة -باب فرض صدقة الفطر- ح ١٥٠٣.\n٢ - يونس بن يزيد: عند الطحاوي في شرح معاني الآثار (٢/ ٤٤)، إلا أن الراوي عنه فيه مقال. =\n⦗٢٩٥⦘ = ٣ - كثير بن فرقد: عند الدارقطني في السنن (٢/ ١٤٠) كتاب زكاة الفطر- ح (٨)، وابن عبد البر في التمهيد (١٤/ ٣١٩).\n٤ - المعلى بن إسماعيل: عند ابن حبان في صحيحه (٨/ ٩٧) كتاب الزكاة- ذكر البيان بأن هذه اللفظة \"من المسلمين\" لم يكن مالك بن أنس بالمنفرد بها دون غيره - ح ٣٣٠٤، والدارقطني في السنن (٢/ ١٤٠).\n٥ - ابن أبي ليلى: عند عبد الرزاق في المصنف (٣/ ٣١٢) كتاب الزكاة -باب زكاة الفطر، ومن طريقه الدارقطني في سننه -كما تقدم -كلاهما: من طريق الثوري، عن ابن أبي ليلى وعبيد الله بن عمر.\nوالمشهور عن عبيد الله ليس فيه \"من المسلمين\" كما عند ابن الجارود في المنتقى (ص ١٣٠) رقم ٣٥٦، والحاكم في المستدرك (١/ ٤١٠) كتاب الزكاة -باب أن صدقة الفطر حقٌّ واجب. ولعل بعضهم حمل لفظ أبن أبي ليلى على لفظ عبيد الله.\nوبهذا يعلم أن قول المصنف متعقبٌ برواية عمر بن نافع ويونس بن يزيد وكثير بن فرقد وغيرهم، والله تعالى أعلم. اهـ مختصرًا من فتح الباري (٣/ ٤٣٣).","vol":"7","page":294},{"text":"٢٨٤٣ - حدثنا الصاغاني (^١)، حدثنا أبو النعمان (^٢)، حدثنا حماد بن ح\nوحدثنا الدبري (^٣)، عن عبد الرزاق (^٤)، عن معمر (^٥)، ح\n⦗٢٩٦⦘ وحدثنا أبو المثنى العنبري (^٦)، حدثنا محمد بن المنهال (^٧)، حدثنا يزيد بن زريع، كلهم: عن أيوب السختياني، عن نافع، عن ابن عمر، قال: \"فرض رسول الله ﷺ زكاة الفطر على الذكر والأنثى، والحر والمملوك؛ صاعًا من تمرٍ، أو صاعًا من شعير، فعدل الناس به نصف صاعٍ من برٍّ\" (^٨).\nقال معمر: فعدل الناس بعد مدَّين من قمح (^٩).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن الفضل السدوسي \"عارم\".\n(^٣) إسحاق بن إبراهيم الصنعاني.\n(^٤) المصنف (٣/ ٣١١).\n(^٥) ابن راشد الأزدي مولاهم البصري.\n(^٦) معاذ بن المثنى بن معاذ بن معاذ بن نصر العنبري.\n(^٧) الضرير البصري، من أثبت الناس في يزيد بن زريع. انظر: تهذيب الكمال (٢٦/ ٥١٢).\n(^٨) أخرجه مسلم ح ٩٨٤/ ١٤ - كما تقدم- من طريق يزيد بن زريع، عن أيوب -هكذا مهملًا-، وقد صرح المصنف في حديثه بأنه السختياني، وساقه من طريق حماد بن زيد -وهو أوثق الناس فيه-، ومن طريق ابن المنهال -وهو من أوثقهم في يزيد-، وهذا من فوائد الاستخراج في هذا الإسناد.\nانظر: تهذيب الكمال (٢٦/ ٥١٢)، شرح العلل لابن رجب (٢/ ٦٩٩).\n(^٩) قول معمر هو من كلام ابن عمر، كما في رواية مسلم من طريق الليث، عن نافع؛ ح ٩٨٤/ ١٥، وستأتي برقم ٢٨٤٦.","vol":"7","page":295},{"text":"٢٨٤٤ - حدثنا موسى بن إسحاق القوَّاس، حدثنا ابن نمير (^١)، حدثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، قال: \"فرض\n⦗٢٩٧⦘ رسول الله ﷺ صدقة الفطر صاعًا من تمرٍ أو صاعًا من شعيرٍ؛ على كل عبد أو حرٍّ، صغير أو كبير\" (^٣).\n_________\n(^١) عبد الله بن نمير الهمداني الكوفي، ريحانة العراق.\n(^٢) ابن حفص بن عاصم بن عمر بن الخطاب العمري.\n(^٣) أخرجه مسلم ح ٩٨٤/ ١٣ - كما تقدم- بمثله من طريق ابن نمير، عن عبيد الله -هكذا مهملًا- به نحوه، وصُرِّح في رواية المصنف بأنه ابن عمر، وهذا من فوائد الاستخراج.","vol":"7","page":296},{"text":"٢٨٤٥ - حدثنا أبو الحسن الميموني (^١)، حدثنا محمد بن عبيد (^٢)، عن عبيد الله بن عمر، بإسناده: \"أن النبي ﷺ فرض زكاة الفطر. . .\" بمثله، وقال: \"أو صغير أو كبير\" (^٣).\n_________\n(^١) عبد الملك بن عبد الحميد بن ميمون الجزري الرقي.\n(^٢) ابن أبي أمية الطنافسي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق عبيد الله به، نحوه.","vol":"7","page":297},{"text":"٢٨٤٦ - حدثنا بشر بن موسى (^١)، حدثنا موسى بن داود (^٢) قاضي المصيصة، ح\nوحدثني أبو الأحوص (^٣) صاحبنا، حدثنا قتيبة (^٤)، قالا: حدثنا ليث بن سعد (^٥)، عن نافع، عن ابن عمر \"أن النبي ﷺ أمر بزكاة الفطر\n⦗٢٩٨⦘ صاعًا من تمر، أو صاعًا من شعير\". قال ابن عمر: \"فجعل الناس عدله مدَّين من حنطة\" (^٦).\n_________\n(^١) ابن صالح، أبو علي الأسدي البغدادي.\n(^٢) الضبي، أبو عبد الله الطرسوسي، نزيل بغداد.\n(^٣) إسماعيل بن إبراهيم الإسفراييني.\n(^٤) ابن سعيد بن جميل، أبو رجاء البلخي البغلاني.\n(^٥) ابن عبد الرحمن الفهمي المصري.\n(^٦) أخرجه مسلم ٩٨٤/ ١٥ كما تقدم من طريق قتيبة بن سعيد عن الليث -هكذا مهملًا- به مثله. وصُرِّح في رواية المصنف بأنه ابن سعد، وهذا من فوائد الاستخراج.","vol":"7","page":297},{"text":"٢٨٤٧ - حدثنا أبو الأزهر (^١)، والدبري (^٢)، عن عبد الرزاق (^٣)، عن ابن جريج (^٤) قال: أخبرني أيوب بن موسى (^٥)، عن نافع، عن ابن عمر، أنه قال: \"أمر رسول الله ﷺ في زكاة الفطر بصاعٍ من تمر، أو صاعٍ من شعير\"، قال عبد الله: \"فجعل الناس مدين من حنطة عدله\" (^٦).\n_________\n(^١) أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) إسحاق بن إبراهيم بن عباد.\n(^٣) المصنف (٣/ ٣١٥) كتاب العيدين -باب زكاة الفطر- ح ٥٧٧٥.\n(^٤) عبد الملك بن عبد العزيز الأموي مولاهم المكي.\n(^٥) ابن عمرو بن سعيد بن العاص المكي الأموي.\n(^٦) أخرجه مسلم ح (٩٨٤) -كما تقدم- من طرق، عن نافع به مثله، وليس عنده طريق أيوب بن موسى هذه، وإنما رواه من طريق أيوب السختياني.","vol":"7","page":298},{"text":"٢٨٤٨ - حدثنا وَحْشي (^١) محمد بن محمد بن مصعب الصوري (^٢)،\n⦗٢٩٩⦘ حدثنا مؤمل (^٣)، حدثنا الثوري، عن عبيد الله (^٤)، وموسى بن عقبة (^٥)، عن نافع، عن ابن عمر، قال: \"فرض صدقة رمضان عن الصغير والكبير، والحرِّ والعبد صاعًا من تمرٍ، أو صاعًا من شعير\" (^٦).\n_________\n(^١) محمد بن محمد بن مصعب الصُّوري، لقبه وحشي -بمهملة ساكنة، ثم معجمة-.\n(^٢) في الأصل ونسخة (م): \"حدثنا وحشي، حدثنا محمد بن محمد بن المبارك الصُّوري، حدثنا مؤمل\"، وقد ضبب في الأصل فوق \"المبارك\" وكتب فوقها \"مصعب\"، ووحشي هو: محمد بن محمد بن مصعب الصوري، وعلى هذا فصواب العبارة: \"حدثنا وحشي محمد بن محمد بن مصعب الصوري، حدثنا مؤمل بن إسماعيل\". =\n⦗٢٩٩⦘ = ويؤيد هذا ما أورده أبو عوانة في كتاب الإيمان (ح: ٥٢) فقال: \"حدثنا وحشي -يعني: محمد بن محمد بن مصعب الصُّوري-، حدثنا مؤمل بن إسماعيل\".\n(^٣) مؤمَّل -بوزن محمد، بهمزة- ابن إسماعيل البصري.\n(^٤) في نسخة (م): \"عبد الله\"، والصواب المثبت كما في الأصل وصحيح مسلم، وعبيد الله هو: ابن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري.\n(^٥) الأسدي.\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٦٧٧) ح ٩٨٤/ ١٣، من طريق عبيد الله، عن نافع به نحوه.","vol":"7","page":298},{"text":"٢٨٤٩ - حدثنا أبو عبيد الله (^١)، حدثنا عمِّي (^٢)، قال: أخبرني مخرمة (^٣)، عن أبيه، عن عراك بن مالك (^٤) قال: سمعت أبا هريرة يحدِّث عن النبي ﷺ قال: \"ليس في العبد صدقة إلا صدقة الفطر\" (^٥).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم المصري، كما في سنن الدارقطني (٢/ ١٢٧).\n(^٢) عبد الله بن وهب المصري.\n(^٣) ابن بكير بن عبد الله الأشج، المدني.\n(^٤) عِرَاك -بكسر أوله وإهماله مخففًا- الغفاري الكناني المدني.\nانظر: تهذيب الكمال (١٩/ ٥٤٥)، توضيح المشتبه (٦/ ٤٢٠)، تقريب (٤٥٤٨) و(٤٥٤٩).\n(^٥) أخرجه مسلم (الصحيح: ٢/ ٦٧٦) كتاب الزكاة -باب لا زكاة على المسلم في عبده وفرسه، من طريق عبد الله بن وهب، عن مخرمة، عن أبيه، به مثله. وأخرجه البخاري =\n⦗٣٠٠⦘ = (الصحيح مع الفتح: ٣/ ٣٨٣) كتاب الزكاة -باب ليس على المسلم في فرسه صدقة، وباب ليس على المسلم في عبده صدقة- ح ١٤٦٣، ١٤٦٤، ومسلم أيضا -كما سبق-، ولكن من غير استثناء.\nومخرمة مختلف في سماعه من أبيه، فقيل: سمع منه، وقيل: لم يسمع منه سوى حديث الوتر، وقيل: لم يسمع من أبيه شيئًا؛ إنما روى من كتاب أبيه. تهذيب الكمال (٢٧/ ٣٢٥).\nوقال العلائي في جامع التحصيل (٢٧٥): \"أخرج له مسلم عن أبيه عدة أحاديث وكأنه رأى الوجادة سببًا للاتصال، وقد انتقد عليه\"، ولكن رواية مسلم من طريق ابن وهبٍ عنه، وقد قال ابن عدي: \"وعند ابن وهب ومعن وعيسى وغيرهما عن مخرمة أحاديث حسان مستقيمة، وأرجو أنه لا بأس به\". الكامل (٦/ ٢٤٢٢).\nوالحديث أيضا ثابت من طريقي: جعفر بن ربيعة عن عراك، وأبي الزناد عن الأعرج، كلاهما: عن أبي هريرة ﵁، كما عند الدارقطني في السنن (٢/ ١٢٧) كتاب الزكاة -باب زكاة مال التجارة وسقوطها عن الخيل والرقيق ح ٥، ٦، ٧.\nوصحح هذين الطريقين الشيخ أحمد شاكر ﵀ في تعليقه على المحلى لابن حزم (٦/ ١٣٣).","vol":"7","page":299},{"text":"٢٨٥٠ - حدثني مضر [¬*] بن محمد القُمِّي (^١)، حدثنا حرملة (^٢) أخبرنا أبن وهب بإسناده مثله (^٣).\n_________\n(^١) لم أقف على ترجمته [¬*]، والقُمِّي -بضم القاف وتشديد الميم المكسورة- بلدة بين أصبهان وساورة.\nانظر: الأنساب (٤/ ٥٤٢).\n(^٢) ابن يحيى بن حرملة بن عمران التُجيبي -بضم المثناة، كسر الجيم، بعدها ياء ساكنة، ثم موحدة- أبو حفص المصري، أعلم الناس بعبد الله بن وهب.\nانظر: تهذيب الكمال (٥/ ٣٢٥)، تقريب (١١٧٥).\n(^٣) أخرجه مسلم -كما تقدم- من طريق ابن وهب به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصول الخطية، وهو مضر بن محمد بن خالد بن الوليد بن مضر الأسدي، أبو محمد البغدادي القاضي المقرئ، وقد تقدم (٣٨٦)، وسيأتي (٣٣٩٢)، وقد تصحف اسمه في مطبوعة إتحاف المهرة (١٩٤٩١) إلى نصر؛ بسبب عدم النقط في الأصل الخطي في نسخة السخاوي (٥/ ٢٢٣/ أ)، ولم تذكر نسبته في الإتحاف.","vol":"7","page":300},{"text":"<span data-type='title' id=toc-458>باب بيان الأطعمة التي يجب منها إخراجها، وهي الطعام والشعير والتمر والزبيب والأقط، والدليل على أنها لا تخرج إلا يوم الفطر، و(^١) على أنها لا تؤدى أقلَّ من صاع</span>\n_________\n(^١) الواو ساقطة من نسخة (م).","vol":"7","page":301},{"text":"٢٨٥١ - حدثنا علي بن حرب الموصلي، حدثنا وكيع بن الجراح، حدثنا داود بن قيس (^١)، عن عياض بن عبد الله بن أبي سرح (^٢)، عن أبي سعيد الخدري، قال: \"كنا نخرج زكاة الفطر -وكان فينا رسول الله ﷺ (صاعًا) من طعام أو (صاعًا) من تمرٍ، أو صاعًا من شعير، أو (صاعًا) من زبيب، أو (صاعًا) (^٣) من أقط (^٤)، فلم نزل نخرجه كذلك حتى قدم علينا معاوية المدينة، فخطب الناس، فكان فيما تكلَّم به، فقال: إني لا أرى إلا أنَّ (^٥) مدَّين من سمراء الشام (^٦) تعدل صاعًا من هذا التمر، قال: فأخذ الناس بذلك، فلا أزال أخرجها كما كنت\n⦗٣٠٢⦘ أخرجها على عهد النبي ﷺ أو ما عشت\" (^٧).\n_________\n(^١) الدباغ، القرشي مولاهم المدني.\n(^٢) عياض بن عبد الله بن سعد بن أبي سرح القرشي المكي.\n(^٣) كلمة (صاعا) التي بين الأقواس في الأصل كتبت (صاع)، وفي نسخة (م) كذلك، وفيها أيضًا: \"صاع من شعير\"، والصواب المثبت (صاعًا) بالنصب -كما في الصحيحين-، لكونها بدلًا من \"الزكاة\"، أو حالًا مؤولة بالمشتق (مكيل).\n(^٤) الأقط: لبن يجفف ويدخر. حلية الفقهاء (ص ١٠٦).\n(^٥) (م ٢/ ٨٤ / أ).\n(^٦) سمراء الشام: السمراء الحنطة. النهاية (٢/ ٣٩٩).\n(^٧) أخرجه مسلم (الصحيح: ٢/ ٦٧٨) كتاب الزكاة -باب زكاة الفطر على المسلمين من التمر والشعير- ح ٩٨٥/ ١٨، من طريق داود بن قيس به نحوه، والبخاري (الصحيح مع الفتح: ٣/ ٤٣٤) كتاب الزكاة -باب: صاع من زبيب ح (١٥٠٨)، من طريق زيد بن أسلم، كلاهما: عن عياض به نحوه.","vol":"7","page":301},{"text":"٢٨٥٢ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١) أن مالكًا (^٢) حدَّثه، عن زيد بن أسلم (^٣)، عن عياض بن عبد الله بن أبي سرح المعافري، أنه سمع أبا سعيد الخدري يقول: \"كنا نخرج زكاة الفطر صاعًا من طعام، أو صاعًا من شعير، أو صاعًا من تمر، أو صاعًا من أقط، أو صاعًا من زبيب (^٤).\nقال مالك: وذلك بصاع النبي ﷺ\".\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) الموطأ (١/ ٢٨٤) كتاب الزكاة -باب مكيلة زكاة الفطر- ح ٥٣.\n(^٣) العدوي المدني.\n(^٤) أخرجه مسلم -كما تقدم- ح ٩٨٥/ ١٧، والبخاري الصحيح مع الفتح (٣/ ٤٣٤) كتاب الزكاة -باب: صدقة الفطر صاعا من طعام ح (١٥٠٦)، كلاهما من طريق مالك به مثله، دون قوله: \"وذلك بصاع النبي ﷺ\" وهو في الموطأ، وهذا من فوائد الاستخراج.","vol":"7","page":302},{"text":"٢٨٥٣ - حدثنا الدَّبري (^١)، عن عبد الرزاق (^٢)، عن الثوري، عن زيد بنحوه (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) المصنف (٣/ ٣١٦) كتاب العيدين -باب زكاة الفطر- ح ٥٧٨٠.\n(^٣) أخرجه مسلم -كما تقدم- من طريق مالك، عن زيد به مثله.","vol":"7","page":302},{"text":"<span data-type='title' id=toc-459>باب الدليل على أنها لا تؤدى هذه الزكاة أقل من صاع وإيجاب إخراجها على الكبير والصغير</span>","vol":"7","page":303},{"text":"٢٨٥٤ - حدثنا يزيد بن سنان البصري، حدثنا عبد الرحمن بن مهدي، حدثنا داود بن قيس، عن عياض بن عبد الله بن أبي سَرْح، عن أبي سعيد الخدري، قال: \"كنا نخرج زكاة الفطر -إذ كان فينا رسول الله ﷺ- (صاعًا) من طعام، أو (صاعًا) من تمر، أو (صاعًا) من شعير، أو (صاعًا) من زبيب، أو (صاعًا) (^١) من أقط، فلم نزل نخرجه (^٢) كذلك حتى قدم علينا معاوية المدينة، فخطب الناس، فكان فيما تكلَّم، قال: إني أُرى أن مدَّين من سمراء الشام يعدله صاع (^٣) من شعير\" (^٤).\n_________\n(^١) في الأصل ونسخة (م): \"صاع\"، والصواب المثبت كما تقدم في ح (٢٨٥١).\n(^٢) في (م): \"فلم يزل يخرجه\"، والمثبت في الأصل، وهو الصواب.\n(^٣) في الأصل: \"تعدله\"، والصواب المثبت، كما في نسخة (م).\n(^٤) أخرجه مسلم ح (٩٨٥/ ١٨) -كما تقدم- من طريق داود بن قيس به نحوه، وقال في روايته: \"تعدل صاعًا من تمر\".","vol":"7","page":303},{"text":"٢٨٥٥ - حدثنا إسحاق الدبري، عن عبد الرزاق، عن داود بن قيس بإسناده مثله. وزاد \"عدل الناس ذلك، ولا أزال أخرجها كما كنت أخرجها\" (^١).\n_________\n(^١) أخرجه مسلم -كما تقدم- من طريق داود بن قيس به نحوه.","vol":"7","page":303},{"text":"٢٨٥٦ - حدثنا (^١) إبراهيم بن مرزوق البصري، حدثنا عثمان بن عمر (^٢)، أخبرنا داود بن قيس، بإسناده نحوه (^٣).\n_________\n(^١) (م ٢/ ٨٥/ ب).\n(^٢) ابن فارس العبدي البصري.\n(^٣) أخرجه مسلم -كما تقدم- من طريق داود بن قيس به.","vol":"7","page":304},{"text":"٢٨٥٧ - أخبرنا ابن مبشر (^١)، حدثنا عبد الله بن نافع (^٢)، حدثنا داود بن قيس بإسناده نحوه (^٣).\n_________\n(^١) في (م): \"ابن بشر\"، ولم أقف على ترجمته.\n(^٢) ابن أبي نافع الصائغ القرشي المخزومي مولاهم.\n(^٣) أخرجه مسلم -كما تقدم- من طريق داود بن قيس.","vol":"7","page":304},{"text":"٢٨٥٨ - حدثنا إسحاق الدَّبري، عن عبد الرزاق (^١)، عن معمر، عن إسماعيل بن أمية (^٢)، عن عياض بن عبد الله بن سعد بن أبي سَرْح، عن أبي سعيد الخدري، قال: \"كنا نخرج زكاة الفطر على عهد رسول الله ﷺ صاعًا من تمرٍ، صاعًا من شعير، صاعًا من زبيب، حتى كان معاوية وكثرت الحنطة\" (^٣)، رواه ابن عجلان، عن عياض، وزاد فيه: \"أو أقط\".\n_________\n(^١) المصنف (٣/ ٣١٧) كتاب العيدين -باب زكاة الفطر- ح ٥٧٨١.\n(^٢) ابن عمرو بن سعيد بن العاص الأموي.\n(^٣) أخرجه مسلم (٢/ ٦٧٩) ح ٩٨٤/ ١٩ من طريق عبد الرزاق به نحوه.\nورواية ابن عجلان التي أشار إليها المصنف أخرجها مسلم أيضًا ح ٩٨٤/ ٢١، من طريق عمرو الناقد: حدثنا حاتم بن إسماعيل، عن ابن عجلان، عن عياض، عن =\n⦗٣٠٥⦘ = أبي سعيد، أن معاوية لما جعل نصف الصاع من الحنطة عِدْل صاع من تمر أنكر ذلك أبو سعيد، وقال: \"لا أخرج فيها إلا الذي كنت أخرج في عهد رسول الله ﷺ؛ صاعًا من تمر، أو صاعًا من زينب، أو صاعًا من شعير، أو صاعًا من أقط\".","vol":"7","page":304},{"text":"<span data-type='title' id=toc-460>باب بيان الخبر الموجب إخراجها من ثلاثة أصنافٍ وليس فيها الحنطة</span>","vol":"7","page":305},{"text":"٢٨٥٩ - حدثنا الدَّبري، عن عبد الرزاق (^١)، عن ابن جريج (^٢) قال: أخبرني الحارث بن عبد الرحمن بن أبي ذُباب (^٣)، عن عياض بن عبد الله بن سعد بن أبي (^٤) سرح، عن أبي سعيد الخدري، قال: \"كنا نخرج زكاة الفطر على عهد رسول الله ﷺ ثلانة أصناف: من الشعير، والتمر، والأقط\" (^٥).\n_________\n(^١) المصنف (٣/ ٣١٨).\n(^٢) عبد الملك بن عبد العزيز بن جريج.\n(^٣) الحارث بن عبد الرحمن بن عبد الله بن سعد بن أبي ذباب.\n(^٤) كلمة (أبي) ساقطة من نسخة (م).\n(^٥) أخرجه مسلم ح (٩٨٥/ ٢٠) -كما تقدم- من طريق عبد الرزاق به مثله.","vol":"7","page":305},{"text":"<span data-type='title' id=toc-461>باب بيان إباحة اللعب في يوم العيد، وضرب الدُّفِّ في أيام التشريق، والدليل على أنها في أيام غير العيد مكروهة</span>","vol":"7","page":306},{"text":"٢٨٦٠ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: \"دخل عليَّ أبو بكر (^٣) ﵁ وعندي جاريتان من جواري الأنصار تغنِّيان بما تقاولت الأنصار (^٤) يوم بعاث (^٥) -قالت: وليست بمغنِّيتين- فقال أبو بكر: أمُزْمور (^٦) الشيطان في بيت رسول الله ﷺ؟! وذلك في يوم عيد، فقال رسول الله ﷺ: \"يا أبا بكر! إنَّ لكل قومٍ عيدًا،\n⦗٣٠٧⦘ وهذا عيدنا\" (^٧).\n_________\n(^١) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٢) ابن الزبير بن العوام الأسدي.\n(^٣) الصديق ﵁.\n(^٤) (م ٢/ ٨٥ / أ).\n(^٥) يوم بُعَاث -بضم الباء الموحدة وبالعين المهملة- يوم مشهور كان فيه حرب بين الأوس والخزرج في الجاهلية، وكان الظهور فيه للأوس.\nانظر: النهاية (١/ ١٣٩)، شرح النووي (٦/ ١٨٢)، فتح الباري (٢/ ٥١١).\n(^٦) في (م): \"أمزامور\"، والمُزْمور -بضم الميم الأولى وفتحها، والضم أشهر- ويقال أيضًا: مِزمار -بكسر الميم-، وأصله صوت الصفير، والزمير الصوت الحسن، ويطلق على الغناء أيضًا، ونسب إلى الشيطان على ما ظهر لأبي بكر ﵁، وعلى رواية البخاري -مزمارة الشيطان- وذلك لكونها آلة لهو.\nانظر: شرح مسلم (٦/ ١٨٣)، فتح الباري (٢/ ٥١٢).\n(^٧) أخرجه مسلم (الصحيح: ٢/ ٦٠٧) كتاب العيدين -باب الرخصة في اللعب الذي لا معصية فيه في أيام العيد- ح ٨٩٢/ ١٦، والبخاري (الصحيح مع الفتح: ٢/ ٥١٦) كتاب العيدين -باب سنة العيدين لأهل الإسلام ح (٩٥٢)، كلاهما: من طريق أبي أسامة به مثله، إلّا أنه في البخاري: \"أمزامير\"، وعند مسلم: \"أبمزمور\".","vol":"7","page":306},{"text":"٢٨٦١ - حدثنا أبو داود الحراني (^١)، حدثنا مُحَاضر (^٢)، حدثنا هشام بن عروة، عن أبيه، عن عائشة أنَّ أبا بكر ﵄ دخل عليها يوم العيد وعندها جاريتان تغنِّيان، وعندها رسول الله ﷺ، وأبو بكر (^٣). فقال النبي ﷺ: \"دعهما، فإن لكلِّ قومٍ عيدًا (^٤)، وهذا عيد\" (^٥).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) مُحاضر -بضاد معجمة- بن المُوَرِّع -بضم الميم، وفتح الواو، وتشديد الراء المكسورة، بعدها مهملة- الكوفي.\n(^٣) هكذا في الأصل ونسخة (م)، دون ذكر قول أبي بكر ﵁ المتقدّم.\n(^٤) في الأصل، و(م): \"عيد\"، والصواب المثبت بالنصب، على أنه اسم إن، وهو كذلك في الصحيحين.\n(^٥) أخرجه مسلم -كما تقدم- من طريق هشام بن عروة به نحوه.","vol":"7","page":307},{"text":"٢٨٦٢ - حدثنا الربيع بن سليمان (^١)، وأبو جعفر الصائغ العسقلاني (^٢)، قالا: أخبرنا بشر بن بكر (^٣)، ح\n⦗٣٠٨⦘ وأخبرني العباس بن الوليد (^٤)، عن أبيه، قالا: حدثنا الأوزاعي (^٥)، قال أخبرني ابن شهاب، عن عروة بن الزبير، عن عائشة، أنّ أبا بكر دخل عليها وعندها جاريتان -في أيام منى- تغنِّيان، فتضربان بدفَّين، ورسول الله ﷺ مُسَجَّى بثوبه (^٦)، فانتهرهما، كشف رسول الله ﷺ عن وجهه، فقال: \"دعهما يا أبا بكر! فإنها أيام عيد\" (^٧).\n_________\n(^١) المرادي.\n(^٢) أحمد بن الفضل.\n(^٣) التنيسي.\n(^٤) ابن مزيد العذري البيروتي.\n(^٥) عبد الرحمن بن عمرو.\n(^٦) مسجَّى به: مغطى به. انظر: لسان العرب (١٤/ ٣٧١).\n(^٧) أخرجه مسلم (ح ٨٩٢/ ١٧) -كما تقدم- من طريق ابن شهاب به نحوه.","vol":"7","page":307},{"text":"٢٨٦٣ - حدثنا أبو الحسين [محمد] (^١) بن خالد بن خِلِّي الحمصي، حدثنا بشر بن شعيب (^٢)، عن أبيه، ح\nوحدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^٣)، عن عمرو بن الحارث (^٤)، ح\nوحدثنا هلال بن العلاء (^٥)، حدثنا عبد الله بن جعفر (^٦)، حدثنا\n⦗٣٠٩⦘ عبيد الله بن عمرو (^٧)، عن إسحاق بن راشد (^٨)، كلهم عن الزهري، عن عروة، عن عائشة، أن أبا بكر دخل عليها. . . فذكر بمثل معنى حديث الأوزاعي (^٩).\n_________\n(^١) ما بين القوسين من حاشية الأصل، وهو غير مثبت في (م).\n(^٢) ابن أبي حمزة دينار القرشي مولاهم الحمصي.\n(^٣) عبد الله بن وهب المصري.\n(^٤) ابن يعقوب الأنصاري المصري.\n(^٥) ابن هلال بن عمر الباهلي -مولاهم- الرقي.\n(^٦) ابن غيلان -بالمعجمة- الرقي.\n(^٧) ابن أبي الوليد الرقي.\n(^٨) الجزري الحراني الرقي، وثقه غير واحد، وقال ابن معين: \"ليس بذاك في الزهري، وفي غيره لا بأس به\"، وقال الذهبي: \"صدوق\"، وقال ابن حجر: \"ثقة، في حديثه عن الزهري بعض الوهم\".\nانظر: سؤالات ابن الجنيد ص ٤٥٥، تاريخ الدوري (٢/ ٢٤)، الميزان (١/ ١٩٠)، تقريب (٣٥٠).\n(^٩) أخرجه مسلم -كما تقدم- من طريق عبد الله بن وهب، عن عمرو به، وصرَّح في رواية المصنف بأن عَمرا هو: ابن الحارث، وهذا من فوائد الاستخراج في هذا الإسناد.","vol":"7","page":308},{"text":"٢٨٦٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرنا عمرو بن الحارث، عن أبي الأسود (^١)، عن عروة، عن عائشة، أنها قالت: دخل عليَّ رسول الله ﷺ وعندي جاريتان تغنِّيان بغناء بُعَاث (^٢)، فاضطجع على الفراش وحوَّل وجهه، ودخل أبو بكر ﵁ فانتهرني، وقال: مزمارة الشيطان عند رسول الله ﷺ؟!، فأقبل عليه رسول الله ﷺ، فقال: \"دعهما، فإنها أيام عيد\"، فلما غفل غمزتهما فخرجتا.\n⦗٣١٠⦘ قالت: وكان يومًا يلعب عندي السودان بالدَّرَق (^٣) والحِرَاب، فإمّا سألت رسول الله ﷺ، وإمّا قال: \"تشتهين تنظرين\"؟ قلت: نعم، فأقامني وراءه، خدِّي على خدِّه، وهو يقول: \"دونكم يا بني أَرْفِدَة\" (^٤) حتى إذا مَلِلْتُ قال: \"حَسْبُك؟ \" قلت: نعم، قال: \"فاذهبي\" (^٥).\n_________\n(^١) محمد بن عبد الرحمن بن نوفل الأسدي المدني، يتيم عروة.\n(^٢) (م ٢/ ٨٦ / ب).\n(^٣) الدَّرَق جمع درقة، وهي الترس، والحِرَاب -بكسر المهملة-: جمع حربة.\nانظر: فتح الباري (٢/ ٥١٠).\n(^٤) أَرْفِدَة: بفتح الهمزة وإسكان الراء وكسر الفاء، وقد تفتح، قيل: هو لقب للحبشة، وقيل: هو اسم جنس لهم، وقيل غير ذلك.\nانظر: شرح النووي (٦/ ١٨٥)، فتح الباري (٢/ ٩٥٠).\n(^٥) أخرجه مسلم (الصحيح: ٢/ ٦٠٩) ح ٨٩٢/ ١٩، من طريق ابن وهب به نحوه.","vol":"7","page":309},{"text":"٢٨٦٥ - حدثنا محمد بن حيويه (^١)، أخبرنا أحمد بن صالح (^٢)، حدثنا ابن وهب، أخبرنا عمرو، أن محمد بن عبد الرحمن (^٣) حدَّثه، عن عروة، عن عائشة بمثله (^٤).\n_________\n(^١) محمد بن يحيى بن موسى الإسفرائيني.\n(^٢) أبو جعفر بن الطبري المصري.\n(^٣) ابن نوفل الأسدي، يتيم عروة.\n(^٤) أخرجه مسلم -كما تقدم- من طريق ابن وهب به.","vol":"7","page":310},{"text":"<span data-type='title' id=toc-462>باب إباحة اللعب في المسجد والنظر إليه والاشتغال به يوم العيد</span>","vol":"7","page":311},{"text":"٢٨٦٦ - حدثنا الربيع بن سليمان وأبو جعفر الصائغ العسقلاني، قالا: حدثنا بشر بن بكر، عن الأوزاعي، عن الزهري، عن عروة (^١)، عن عائشة، قال: \"رأيت رسول الله ﷺ يسترني بردائه، وأنا أنظر إلى الحبشة يلعبون في المسجد حتى أكون أنا أَسْأَم فأجلس، فاقدروا قدر الجارية الحديثة السن الحريصة على اللهو\" (^٢).\n_________\n(^١) قوله (عن عروة) ساقط من (م).\n(^٢) الإسناد تقدم برقم (٢٨٦٢)، والحديث أخرجه مسلم ح ٨٩٢/ ١٨، من طريق ابن شهاب به نحوه.","vol":"7","page":311},{"text":"٢٨٦٧ - حدثنا محمد بن عبد الحكم (^١)، حدثنا أبو زرعة وهب الله بن راشد (^٢)، حدثنا حيوة (^٣)، عن عُقَيل (^٤)، ح\nوحدثنا يونس (^٥)، أخبرنا ابن وهب، قال: أخبرني يونس (^٦) أو عمرو (^٧) -شكَّ يونس-.\n⦗٣١٢⦘ ورواه مسلم عن أبي الطاهر (^٨)، عن ابن وهب، عن يونس، قالوا: عن ابن شهاب، عن عروة بن الزبير قال: قالت عائشة: \"لقد رأيت رسول الله صلى الله عليه (^٩) وسلم على باب حجرتي، والحبشة يلعبون في مسجد رسول الله ﷺ، فيسترني بردائه لكي أنظر إلى لعبهم، ثم يقوم من أجلي حتى أكون أنا التي (^١٠) أنصرف، فاقدروا قدر الجارية الحديثة السن الحريصة على اللهو\" (^١١).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم بن أعين المصري.\n(^٢) الحجري المصري، مؤذن فسطاط.\n(^٣) ابن شريح التجيبي المصري.\n(^٤) ابن خالد بن عَقِيل الأيلي الأموي.\n(^٥) ابن عبد الأعلى الصدفي المصري.\n(^٦) ابن يزيد الأيلي.\n(^٧) ابن الحارث الأنصاري -مولاهم- المصري.\n(^٨) أحمد بن عمرو بن السَّرْح.\n(^٩) (م ٢/ ٨٦ / أ).\n(^١٠) في الأصل، ونسخة (م): \"الذي\"، والصواب المثبت، كما في صحيح مسلم.\n(^١١) أخرجه مسلم ح ٨٩٢/ ١٨، ١٩ - كما تقدم- من طريق أبي الطاهر، عن ابن وهب، عن يونس به نحوه، من غير شك.\nورواه أيضًا من طريق هارون بن سعيد الأيلي ويونس بن عبد الأعلى -واللفظ لهارون- كلاهما: عن ابن وهب، عن عمرو، من غير شكٍّ أيضًا.\nفشك يونس لا أثر له، لثبوت الحديث من الوجهين عن ابن وهب.","vol":"7","page":311},{"text":"٢٨٦٨ - حدثنا أبو أمية (^١)، حدثنا محمد بن مصعب (^٢)، والبَابْلُتِّي (^٣)، عن الأوزاعي، عن الزهري بإسناده مثله (^٤).\n_________\n(^١) محمد بن مسلم الطرسوسي.\n(^٢) ابن صدقة القُرْقُسَائي -بقافين ومهملة- نزيل بغداد.\n(^٣) يحيى بن عبد الله بن الضحاك، أبو سعيد الحراني البابْلُتِّي -بفتح الباء المنقوطة بواحدة، وسكون الباء الثانية، وضم اللام، وكسر التاء المنقوطة بنقطتين من فوقها في الآخر مع التشديد- نسبة إلى بابْلت، قريةٍ بالجزيرة، بين حران والرقة. الأنساب (١/ ٢٤٣).\n(^٤) أخرجه مسلم -كما تقدم- من طريق الزهري به.","vol":"7","page":312},{"text":"٢٨٦٩ - أخبرنا العباس بن الوليد (^١)، عن أبيه، عن الأوزاعي، ح\nوحدثنا الربيع بن سليمان والكيساني (^٢)، عن بشر (^٣)، عن الأوزاعي، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: دخل عمر بن الخطاب ﵁ والحبشة يلعبون في المسجد فزجرهم، فقال رسول الله ﷺ: \"دعهم يا عمر! فإنَّهم بنو أَرْفِدة\" (^٤).\n_________\n(^١) ابن مَزْيَد العُذْري.\n(^٢) الكيساني: بفتح أوله، وسكون الياء، وفتح السين المهملة، وبعد الألف نون، نسبة إلى كيسان، جد المنتسب إليه، وهو سليمان بن شعيب بن سليمان بن سُلَيم بن كيسان، أبو محمد الكلبي المصري، آخر من حدّث عن بشر بن بكر. انظر: الأنساب (٥/ ١٢٣).\n(^٣) ابن بكر التنيسي.\n(^٤) أخرجه مسلم (الصحيح: ٢/ ٦١٠) ح ٨٩٣/ ٢٢، من طريق عبد الرزاق، به نحوه، وقوله: \"فإنهم بنو أرفدة\" من زيادات المصنف، وكأنه ﷺ -يعني أن هذا شأنهم وطريقتهم، فلا إنكار عليهم. وانظر: فتح الباري (٢/ ٥١٥).","vol":"7","page":313},{"text":"٢٨٧٠ - حدثنا محمد بن إسحاق بن شَبُّويَه السجستاني -بمكة-، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة، قال: \"بينما الحبشة يلعبون عند رسول الله ﷺ بحرابهم إذ دخل عمر بن الخطاب ﵁، فأهوى إلى الحصباء يحصبهم بها، فقال له رسول الله ﷺ: \"دعهم يا عمر\" (^٢).\n_________\n(^١) المصنف (١٠/ ٤٦٦) كتاب الجامع -باب اللعب.\n(^٢) أخرجه مسلم من طريق عبد الرزاق به مثله.","vol":"7","page":313},{"text":"٢٨٧١ - حدثنا إبراهيم بن مسعود الهمذاني (^١)، والحارثي (^٢)، قالا: حدثنا أبو أسامة (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: \"بينا الحبشة يَزْفِنُون (^٤) بين يدي رسول الله ﷺ في المسجد، فجئت، فجعل (^٥) رسول الله ﷺ يُطَأْطِئ منكبه، فجعلت أطْلِعُ من فوق منكبه أنظر إليهم\" (^٦).\n_________\n(^١) إبراهيم بن مسعود بن أبي سندول.\n(^٢) أحمد بن عبد الحميد.\n(^٣) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٤) يَزْفِنُون -بفتح الياء، وإسكان الزاي، وكسر الفاء- ومعناه يرقصون، وأصل الزَّفن: اللعب والدفع، وحمله العلماء على التوثب بسلاحهم ولعبهم بحرابهم على قريب من هيئة الراقص، لأن معظم الروايات إنما فيها لعبهم بحرابهم، فتأول هذه اللفظة على موافقة سائر الروايات.\nانظر: النهاية في غريب الحديث (٢/ ٣٠٥)، شرح النووي على مسلم (٦/ ١٨٦).\n(^٥) كلمة فجعل ساقطة من (م).\n(^٦) أخرجه مسلم -كما تقدم- (٢/ ٦٠٩) ح ٨٩٢/ ٢٠، من طريق هشام به نحوه، وقول عائشة ﵂: \"فجعل رسول الله ﷺ يطأطئ منكبه\" من زيادات المصنف، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":314},{"text":"٢٨٧٢ - حدثنا الصائغ (^١) بمكة، حدثنا زهير (^٢)، حدثنا جرير (^٣)، عن\n⦗٣١٥⦘ هشام بن عروة، عن أبيه، عن عائشة، قالت: \"جاء حبشٌ يَزْفِنون في المسجد في يوم عيدٍ، فدعاني النبي ﷺ، فوضعت رأسي (^٤) على منكبه، فجعلت أنظر إليهم حتى كنت أنا التي (^٥) انصرفت عن النظر إليهم\" (^٦).\n_________\n(^١) محمد بن إسماعيل بن سالم.\n(^٢) ابن حرب، أبو خيثمة.\n(^٣) ابن عبد الحميد الضبي الكوفي.\n(^٤) (م ٢/ ٨٧/ ب).\n(^٥) في الأصل، ونسخة (م): \"الذي\"، والصّواب المثبت، كما في صحيح مسلم.\n(^٦) أخرجه مسلم -كما تقدم- من طريق زهير به مثله.","vol":"7","page":314},{"text":"٢٨٧٣ - حدثنا الحسن بن عفان (^١)، حدثنا مُحَاضر (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة \"أن الحبشة لعبوا عند رسول الله ﷺ يوم عيدٍ، فقامت عائشة فجعل يريها -وهي واضعة يدها على عاتقه- حتى فرغوا\" (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) ابن المُوَرِّع الكوفي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق هشام، وليس في روايته وضع عائشة يدها على عاتقه ﷺ، وهذا من زيادات المصنف، وهو من فوائد الاستخراج في هذا الحديث، والله أعلم.","vol":"7","page":315},{"text":"٢٨٧٤ - حدثنا أبو بكر الرازي (^١) وأبو أمية، قالا: حدثنا أبو عاصم (^٢)، عن ابن جريج (^٣)، عن عطاء (^٤)، عن عبيد بن عمير (^٥)، عن\n⦗٣١٦⦘ عائشة، أنها قالت: \"وَدِدْتُ أني رأيت اللعَّابين، فقام رسول الله ﷺ على الباب، وقمت أنظر من بين أذنيه، أنظر إليهم وهم يلعبون في المسجد.\nقال عطاء: هم فُرْسٌ أو حَبَش (^٦) \".\nقال أبو عوانة: هذه (^٧) الأخبار تعارض حديث النبي ﷺ \"أنه سمع رجلًا ينشد ضالَّة في المسجد، فقال: إنما بنيت هذه المساجد لما بنيت (^٨) له\" (^٩).\nوقد عاب الله ﷾ من ينظر إلى اللهو فقال: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (^١٠).\n⦗٣١٨⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) الفضل بن العباس الصائغ المعروف بفضلك.\n(^٢) الضحاك بن مخلد النبيل.\n(^٣) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم.\n(^٤) ابن أبي رباح.\n(^٥) ابن قتادة الليثي، أبو عاصم المكي. انظر: تهذيب الكمال (١٩/ ٢٢٣).\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٦١٠) ح ٨٩٢/ ٢١ - كما تقدم- من طريق أبي عاصم به نحوه، وقال في روايته بعد قول عطاء: \"وقال لي ابن عَتِيق: بل حَبَش\".\n(^٧) في الأصل ونسخة (م): \"لهذه\"، والصواب المثبت.\n(^٨) في الأصل ونسخة (م): بني، وقد ضبب عليها في الأصل، والصواب المثبت، لأن الضمير يعود على مؤنث مجازي.\n(^٩) أخرجه مسلم (الصحيح: ١/ ٣٩٧) كتاب المساجد -باب النهي عن نشد الضالة في المسجد وما يقوله من سمع الناشد- ح ٥٦٩/ ٨٠، والنسائي في عمل اليوم والليلة - ص ٢١٨ ح ١٧٤، وابن ماجه في السنن (١/ ٢٥٢) كتاب المساجد -باب النهي عن إنشاد الضوال في المسجد- ح ٧٦٥. كلهم من طرق عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، أن رجلًا نشد في المسجد، فقال: من دعا إلى الجمل الأحمر؟ فقال النبي ﷺ: لا وجدت، إنما بنيت المساجد لما بنيت له\".\n(^١٠) سورة الجمعة- الآية (١١) والتعارض الذي أشار إليه المصنف -رحمه الله تعالى- =\n⦗٣١٧⦘ = لا يدفع صحة أحاديث الباب، لإمكان الجمع بينها وبين حديث بريدة ﵁، إذ اللعب بالحراب ليس لعبًا مجردًا، بل فيه تدريب الشجعان على مواقع الحروب والاستعداد للعدو، والمسجد موضوع لأمر جماعة المسلمين، فما كان من الأعمال يجمع منفعة الدين وأهله جاز فيه، بخلاف إنشاد الدابة، فالمنفعة فيها دنيوية فردية.\nوإن كان الأصل في المساجد تنزيهها عن اللعب واللهو، لكن اللعب بالحِراب أصله التدريب على الحرب، وهو من الجِدِّ وسمى لعبًا لما فيه من الشبه به؛ لكونه يقصد إلى الطعن ولا يفعله، ويوهم قرنه ولو كان أباه أو ابنه، فهو من اللهو المباح، مما استثناه الشرع، وعليه لا يعد النظر إليه مذمومًا. والله تعالى أعلم.\nوانظر: شرح النووي على مسلم (٦/ ١٨٤)، فتح الباري (١/ ٦٥٤، ٢/ ٥١٤).","vol":"7","page":315},{"text":"<span data-type='title' id=toc-463>مبتدأ كتاب الصيام، وما فيه، وبيان فضل الصيام وثواب الصيام</span>","vol":"7","page":318},{"text":"٢٨٧٥ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب (^٢)، حدثنا يونس بن يزيد (^٣)، عن ابن شهاب، قال: حدثني سعيد بن المسيب، أنه سمع أبا هريرة، قال: سمعت رسول الله ﷺ يقول (^٤): \"كل عمل ابن آدم له، إلا الصيام؛ هو لي، وأنا أجزي به، والذي نفس محمد بيده لَخِلْفَة (^٥) فم الصائم أطيب عند الله من ريح المسك\" (^٦).\n_________\n(^١) المرادي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الأيلي.\n(^٤) في مسلم: \"سمعت رسول الله ﷺ يقول: قال الله ﷿\" فالحديث قدسي يرويه النبي ﷺ عن ربه ﷿، ولعله وقع هكذا لأبي عوانة فساقه كما سمعه، ويدل على هذا أن عبد الرزاق رواه بلفظ حديث أبي عوانة، وسيأتي مصرَّحًا برفعه إلى الله ﷿.\n(^٥) الخِلْفَة -بالكسر- تغير رائحة الفم، وأصلها في النبات أن ينبت الشيء بعد الشيء، لأنها رائحة حدثت بعد الرائحة الأولى، يقال: خَلَف فمه يخلف خِلفة وخلوفًا.\nانظر: النهاية (٢/ ٦٧).\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٨٠٦) كتاب الصيام -باب فضل الصيام- ح ١١٥١/ ١٦١، من طريق ابن وهب به نحوه.\nوفي إسناد المصنف بيان يونس المهمل عند مسلم، وهذا من فوائد الاستخراج.","vol":"7","page":318},{"text":"٢٨٧٦ - حدثنا الدَّبري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، بإسناده مثله (^٢).\n_________\n(^١) المصنف (٤/ ٣٠٦) كتاب الصيام -باب فضل الصيام.\n(^٢) أخرجه مسلم -كما تقدم- من طريق الزهري به، وهو في البخاري (الصحيح مع الفتح: ١٠/ ٣٨١) كتاب اللباس -باب ما يذكر في المسك- ح ٥٩٢٧.","vol":"7","page":319},{"text":"٢٨٧٧ - حدثنا حمدان بن الجنيد (^١) وأبو أمية (^٢)، قالا: حدثنا (^٣) روح بن عبادة (^٤)، عن ابن جريج (^٥)، قال: أخبرني عطاء (^٦)، عن أبي صالح الزيَّات (^٧)، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"كل عمل ابن آدم له إلا الصوم؛ فهو لي وأنا أجزي به، والذي نفسي بيده! لخلوف فم الصائم أطيب عند الله يوم القيامة من ريح المسك\" (^٨).\n_________\n(^١) محمد بن أحمد بن الجنيد، الدقاق.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي\n(^٣) (م ٢/ ٨٧/ أ).\n(^٤) ابن العلاء البصري.\n(^٥) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم.\n(^٦) ابن أبي رباح المكي.\n(^٧) ذكوان السمان المدني.\n(^٨) أخرجه مسلم (الصحيح: ٢/ ٨٠٧) كتاب الصوم -باب فضل الصيام- ح ١١٥١/ ١٦٣، من طريق عبد الرزاق، والبخاري (الصحيح مع الفتح: ٤/ ١٤١) كتاب الصوم -باب هل يقول: إني صائم \"إذا شتم- ح ١٩٠٤. وفي روايتهما: \"قال رسول الله ﷺ: قال الله. . .\" من طريق هشام بن يوسف، كلاهما عن ابن =\n⦗٣٢٠⦘ = جريج به، نحوه مطولا.","vol":"7","page":319},{"text":"٢٨٧٨ - حدثنا محمد بن إسماعيل بن سالم (^١) ومحمد بن الجنيد الدَّقاق (^٢)، قالا: حدثنا روح، عن ابن جريج، ح\nوحدثنا أحمد بن عصام الأصبهاني (^٣)، حدثنا أبو عاصم (^٤)، عن ابن جريج، قال: أخبرني عطاء، عن أبي صالح الزَّيّات، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"كل عمل ابن آدم له إلا الصوم؛ فإنه لي، وأنا أجزي به، والذي نفسي بيده! لخلوف فم الصائم أطيب عند الله من ريح المسك، وللصائم فرحتان: فرحة حين يفطر، وفرحة إذا لقي ربه؛ فرح بصومه\" (^٥).\n_________\n(^١) الصائغ المكي.\n(^٢) محمد بن أحمد بن الجنيد.\n(^٣) أحمد بن عصام بن عبد المجيد الأنصاري الأصبهاني.\n(^٤) الضحاك بن مخلد النبيل.\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن جريج به، نحوه.","vol":"7","page":320},{"text":"٢٨٧٩ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية (^٢)، ووكيع (^٣)، وأبو نعيم (^٤)، وعبيد الله بن موسى (^٥) -يزيد بعضهم على بعض- عن\n⦗٣٢١⦘ الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"كل حسنة يعملها ابن آدم تضاعف، الحسنة بعشر أمثالها إلى سبعمائة ضعف، يقول الله: \"إلا الصوم، فإنه لي وأنا أجزي به؛ يدع طعامه وشرابه وشهوته من أجلي\"، وللصائم فرحتان فرحة عند فطره، وفرحة يوم القيامة، ولخلوف فم الصائم أطيب عند الله من ريح المسك\" (^٦).\n_________\n(^١) الموصلي.\n(^٢) محمد بن خازم الضرير الكوفي.\n(^٣) ابن الجراح الرؤاسي.\n(^٤) الفضل بن دكين.\n(^٥) ابن باذام العبسي.\n(^٦) أخرجه مسلم ح ١١٥١/ ١٦٤ - كما تقدم- من طريق أبي معاوية وجرير وكيع -واللفظ له- كلهم: عن الأعمش به نحوه، ولفظه لفظ وكيع.","vol":"7","page":320},{"text":"٢٨٨٠ - حدثنا علي بن حرب، حدثنا محمد بن فضيل (^١)، عن أبي سنان (^٢)، عن أبي صالح، عن أبي هريرة وأبي سعيد، قالا: قال رسول الله ﷺ: \"إنَّ الله يقول: \"إن الصوم لي وأنا أجزي به\"، والذي نفس محمد بيده! لخلوف فم الصائم أطيب عند الله من ريح المسك، للصائم فرحتان، إذا (^٣) أفطر فرح، وإذا لقي ربه فجزاه فرح\" (^٤).\n_________\n(^١) ابن غزوان الضبي مولاهم.\n(^٢) ضرار بن مرة الشيباني.\n(^٣) (م ٢/ ٨٨ / ب).\n(^٤) أخرجه مسلم ح ١١٥١/ ١٦٥ كما تقدم من طريق ابن فضيل به، نحوه.","vol":"7","page":321},{"text":"٢٨٨١ - حدثنا ابن الجنيد (^١) والصائغ (^٢) -بمكة- وأبو أمية، قالوا:\n⦗٣٢٢⦘ حدثنا (^٣) روح، عن ابن جريج، عن عطاء، عن أبي صالح الزَّيّات، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"الصيام جُنَّة\" (^٤) (^٥).\n_________\n(^١) محمد بن الجنيد الدقاق.\n(^٢) محمد بن إسماعيل بن سالم المكي.\n(^٣) في (م): \"أخبرنا\".\n(^٤) جُنَّة -بضم الجيم- ومعناه سترة ومانع من الرفث والآثام، ومانع من المنكر، ومنه المجن وهو الترس لاستتارهم به.\nانظر: شرح النووي (٨/ ٣٠)، فتح الباري (٤/ ١٢٥).\n(^٥) أخرجه الشيخان من طريق ابن جريج به مطولا، كما تقدم في (ح ٢٨٧٧)، وأخرجاه أيضًا من طريق أبي الزناد، عن الأعرج، عن أبي هريرة.\nمسلم (الصحيح: ٢/ ٨٠٦) كتاب الصيام -باب فضل الصيام-١١٥١/ ١٦٢، بمثل حديث المصنِّف، والبخاري (الصحيح مع الفتح ٤/ ١٢٥) كتاب الصيام -باب فضل الصوم- ح ١٨٩٤، مطولًا.","vol":"7","page":321},{"text":"٢٨٨٢ - حدثنا أيوب بن إسحاق بن سافِرِي (^١)، حدثنا خالد بن مخلد (^٢)، حدثنا سليمان بن بلال (^٣)، قال: حدثني أبو حازم (^٤)، عن سهل بن سعد، قال: قال رسول الله ﷺ: \"في الجنة باب يقال له: الريَّان، يدخل منه الصائمون، فيقومون فيدخلون منه، فإذا دخل آخرهم أغلق فلم يدخل منه أحد\" (^٥).\n_________\n(^١) أيوب بن إسحاق بن إبراهيم بن سافري، البغدادي.\n(^٢) القطواني.\n(^٣) التيمي مولاهم.\n(^٤) سلمة بن دينار الأعرج التمار المدني.\n(^٥) أخرجه مسلم (الصحيح: ٢/ ٨٠٨) كتاب الصيام -باب فضل الصيام- =\n⦗٣٢٣⦘ = ح ١١٥٢/ ١٦٦، والبخاري (الصحيح مع الفتح: ٤/ ١٣٣) كتاب الصيام -باب الريَّان للصائمين- ح ١٨٩٦، كلاهما: من طريق خالد بن مخلد به، نحوه.","vol":"7","page":322},{"text":"٢٨٨٣ - حدثنا أبو أمية، حدثنا محمد بن القاسم سُحَيمٌ (^١)، حدثنا ابن أبي حازم (^٢)، عن أبيه، بإسناده مثله (^٣): \"إذا دخل آخرهم (^٤) أغلق\".\n_________\n(^١) \"سحيم\" لقب، واسمه: محمد بن القاسم بن مجاهد الحراني، روى عنه أبو حاتم، وقال فيه: \"صدوق\". انظر: الجرح والتعديل (٨/ ٦٦)، نزهة الألباب (١/ ٣٦٣).\n(^٢) عبد العزيز بن أبي حازم سلمة بن دينار المدني.\n(^٣) أخرجه مسلم -كما تقدم- من طريق أبي حازم به، وفي رواية أبي أمية متابعة لخالد بن مخلد.\n(^٤) قال الحافظ ابن حجر: \"هكذا في بعض النسخ من مسلم، وفي الكثير منها (فإذا دخل أولهم أغلق\")، ثم ذكر عن القاضي عياض أن ذلك وهم، والصواب آخرهم، والمصنف رحمه الله تعالى نبَّه هنا على الصواب بالإشارة إليه، وهذا من فوائد الاستخراج. انظر: فتح الباري (٤/ ١٣٤).","vol":"7","page":323},{"text":"<span data-type='title' id=toc-464>باب بيان الخبر الذي يوجب على الصائم حفظ صومه، وحظر السَّخَبِ والرَّفَثِ في يوم صومه، وإباحة إعلامه، والدليل على أنه ليس فيه رياء</span>","vol":"7","page":324},{"text":"٢٨٨٤ - حدثنا محمد بن أحمد بن الجنيد الدقاق، حدثنا روح، حدثنا ابن جريج، قال: أخبرني عطاء، عن أبي صالح الزَّيّات سمع أبا هريرة يقول: قال رسول الله ﷺ: \"إذا كان يوم صوم أحدكم فلا يَرْفُث (^١) يومئذٍ، ولا يسخب (^٢)، فإن شاتَمَه أحدٌ أو قاتَلَه فليقل: إني امرؤٌ صائم\" (^٣).\n_________\n(^١) قال النووي: \"الرفث: السخف وفاحش الكلام، يقال: رَفَث -بفتح الفاء- يرفُث -بضمها وكسرها- ورفِث -بكسرها- يرفَث -بفتحها- رفْثًا، بسكون الفاء في المصدر، ورفثًا؛ بفتحها في الاسم، والجهل قريب من الرفث، وهو خلاف الحكمة وخلاف الصواب من القول والفعل\". انظر: شرح النووي على مسلم (٨/ ٢٨).\n(^٢) السخب: هو بالسين -ويقال: بالصاد- وهو الصياح واضطراب الأصوات للخصام.\nانظر: النهاية (٢/ ٣٤٩)، (٣/ ١٤)، شرح النووي (٨/ ٣١).\n(^٣) إسناد هذا الحديث تقدم برقم (٢٨٧٧)، والحديث بهذا الإسناد طرف من حديث مسلم كما في صحيحه (٢/ ٨٠٧) كتاب الصيام -باب فضل الصيام- ح ١١٥١/ ١٦٣ - رواه من طريق ابن جريج به، نحوه.","vol":"7","page":324},{"text":"٢٨٨٥ - حدثنا أبو إسماعيل الترمذي (^١)، حدثنا الحميدي (^٢)، حدثنا\n⦗٣٢٥⦘ سفيان (^٣)، حدثنا أبو الزناد (^٤)، عن الأعرج (^٥)، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا دعي أحدكم وهو صائم فليقل: إني صائم\" (^٦).\n_________\n(^١) محمد بن إسماعيل السُّلمي.\n(^٢) انظر مسنده: (٢/ ٤٤٢).\n(^٣) هو ابن عيينة.\n(^٤) عبد الله بن ذكوان القرشي المدني.\n(^٥) عبد الرحمن بن هرمز المدني.\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٨٠٥ ح ١١٥٠/ ١٥٩) كتاب الصيام -باب الصائم يدعى لطعام فليقل: إني صائم، من طريق ابن عيينة به، مثله.","vol":"7","page":324},{"text":"٢٨٨٦ - وبإسناده قال: قال رسول الله ﷺ: \"إذا أصبح أحدكم يومًا صائمًا فلا يرفث (^١) ولا يجهل فإن امرؤ شاتمه، أو قاتله (^٢)، فليقل: إني صائم، إني صائم\" (^٣).\nقال أبو عوانة: يقال: معنى قوله: \"الصوم لي وأنا أجزي به\" هو (^٤) أني أتولى ثوابه، إذ الصوم ليس يظهر من الصائم بحركة ولا فعل فَيَكْتُبه\n⦗٣٢٦⦘ حفظتُه (^٥)، وإنما هو صبرٌ عن الطعام والشراب، والله يقول: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ (١٠)﴾ (^٦)، فهذا ثواب لا يحصى (^٧).\nوسمعت يوسف بن سعيد بن مسلَّم المصيصي يقول: سمعت أحمد بن أبي الحواري (^٨)، يقول: قال لي أبو سليمان (^٩): يا أحمد أيكون شيئًا (^١٠) أعظم ثوابًا من الصبر؟ قال: قلت: نعم، الرضا عن الله. قال: ويحك!\n⦗٣٢٧⦘ إذا كان الله ﵎ يُوَفِّي الصابرين أجرهم بغير حساب فانظر ما يفعل بالراضي عنه.\n_________\n(^١) (م ٢/ ٨٨ / أ).\n(^٢) قوله: (أو قاتله) ساقط من (م).\n(^٣) أخرجه مسلم (الصحيح: ٢/ ٨٠٦) كتاب الصيام -باب حفظ اللسان- ح ١١٥١/ ١٦٠، بمثل لفظ المصنف، من طريق سفيان بن عيينة، والبخاري (الصحيح مع الفتح: ٤٠/ ١٢٥) كتاب الصيام -باب فضل الصوم- ح ١٨٩٤ - مطولًا، من طريق مالك، كلاهما: عن أبي الزناد به.\n(^٤) في الأصل، و(م): \"هي\"، والصواب المثبت.\n(^٥) في الأصل، و(م): \"حفظتها\"، وضبب عليها في الأصل، والصواب المثبت.\n(^٦) سورة الزمر، الآية (١٠).\n(^٧) القائل بهذا التفسير أبو عبيد القاسم بن سلام ذكره في كتابه غريب الحديث (١/ ١٩٥) وقرره وقال: \"هذا عندي -والله أعلم- وجه الحديث\".\nثم عزا إلى ابن عيينة أنه فسره فقال: \"لأن الصوم هو الصبر، يصبر الإنسان عن المطعم والمشرب والنكاح، ثم قرأ الآية ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ (١٠)﴾ فالصبر ليس له حساب يعلم من كثرته. . .\".\nوقد اختلف في المراد بقوله تعالى: \"إلا الصوم لي وأنا أجزي به\" على نحو عشرة أقوال، أطال الحافظ ابن حجر في بيانها، ثم قوى أربعة منها أحدها ما ذكره أبو عوانة ﵀. انظر: فتح الباري (٤/ ١٢٩ - ١٣٢).\n(^٨) أحمد بن عبد الله بن ميمون الحارثي التَّغْلِبي -بفتح المثناة، وسكون المعجمة، وكسر اللام- يكنى أبا الحسن، والحواري -بفتح المهملة، والواو الخفيفة، وكسر الراء- من الثقات الزهاد. انظر: تهذيب الكمال (١/ ٣٧٨)، تقريب (٦١).\n(^٩) عبد الرحمن بن أحمد بن عطية الداراني، زاهد عصره. انظر: حلية الأولياء (٩/ ٢٥٤)، السير (١٠/ ١٨٢)، الروضة الرّيّا فيمن دفن بداريا ص ٨٠ - ٩٠.\n(^١٠) هكذا في الأصل ونسخة (م)، والظاهر أنه شيءٌ، بالرفع على أنه اسم \"يكون\".","vol":"7","page":325},{"text":"<span data-type='title' id=toc-465>باب بيان فضل شهر رمضان على سائر الشهور، والدليل على أن أعمال البرِّ فيه على المسلم أيسر منه في غيره من الشهور</span>","vol":"7","page":328},{"text":"٢٨٨٧ - حدثنا علي بن عبد العزيز (^١)، قال: قرئ على أبي عبيد (^٢)، عن إسماعيل بن جعفر (^٣)، ح\nوحدثنا محمد بن منده الأصبهاني (^٤) -ببغداد- حدثنا محمد بن بكير (^٥)، حدثنا إسماعيل بن جعفر، ح\nوحدثني أبي (^٦) ﵀ حدثنا علي (^٧)، حدثنا إسماعيل بن جعفر،\n⦗٣٢٩⦘ عن أبي سهيل (^٨)، عن أبيه (^٩)، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا جاء رمضان فُتِّحت أبواب الجنَّة، وغُلِّقت أبواب النار، وصُفِّدت (^١٠) الشياطين\" (^١١).\n_________\n(^١) ابن المرزبان، أبو الحسن البغوي.\n(^٢) القاسم بن سلَّام.\n(^٣) ابن أبي كثير الأنصاري الزُّرقي.\n(^٤) ابن أبي الهيثم، نزيل الريّ، قال فيه أبو حاتم: \"لم يكن عندي بصدوق، أخرج أولًا عن محمد بن بكير الحضرمي، فلما كُتِبَ عنه استحلى الحديث ثم أخرج عن بكر بن بكار والحسين بن حفص، ولم يكن سِنُّه سنَّ من يلحقهما\"، وسئل عنه مهران الحافظ فكذبه.\nانظر: الجرح والتعديل (٨/ ١٠٧)، تاريخ بغداد (٣/ ٣٠٤)، لسان الميزان (٥/ ٣٩٤).\n(^٥) محمد بن بكير -بالتصغير- بن واصل الحضرمي البغدادي، أبو الحسين، نزيل أصبهان، قال فيه يعقوب بن شيبة: \"شيخ صدوق ثقة\"، وقال أبو حاتم: \"صدوق يغلط أحيانًا\"، وقال الحافظ ابن حجر: \"صدوق يخطئ\".\nانظر: الجرح والتعديل (٧/ ٢١٤)، تهذيب الكمال (٢٤/ ٥٤٥)، تقريب (٥٧٦٥).\n(^٦) إسحاق بن إبراهيم بن يزيد.\n(^٧) ابن حجر السعدي، والحديث في جزئه (٢/ ٦٧٤)، ح ٤٦٣.\n(^٨) قوله: عن أبي سهيل ساقط من (م)، وفي موضعه إشارة إلى لحق كتب فيه اسم غير واضح، وهو غير السقط المذكور، وأبو سهيل هو: نافع بن مالك بن أبي عامر الأصبحي المدني. انظر: تهذيب الكمال (٢٩/ ٢٩٠).\n(^٩) مالك بن أبي عامر.\n(^١٠) صُفِّدت: أي شُدَّت وأوثقت بالأغلال. انظر النهاية (٣/ ٣٥).\n(^١١) أخرجه مسلم (الصحيح: ٢/ ٧٥٨) كتاب الصيام -باب فضل شهر رمضان- ح ١٠٧٩/ ١ من طريق علي بن حجر بمثله، والبخاري (الصحيح مع الفتح: ٤/ ١٣٥) كتاب الصوم -باب هل يقال رمضان أو شهر رمضان؟ ح ١٨٩٨ - مطولا، من طريق قتيبة، كلاهما: عن إسماعيل به.","vol":"7","page":328},{"text":"٢٨٨٨ - وحدثنا إسماعيل القاضي (^١)، حدثنا إبراهيم بن حمزة (^٢)، حدثنا عبد العزيز بن محمد (^٣)، عن (^٤) أبي سهيل بن مالك، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إذا استهلَّ رمضان. . .\"، فذكر مثله (^٥).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل الأزدي مولاهم.\n(^٢) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري المدني.\n(^٣) ابن عبيد الدراوردي المدني.\n(^٤) في (م): \"برد\"، والصواب المثبت، كما في الأصل.\n(^٥) أخرجه مسلم من طريق أبي سهيل به نحوه.","vol":"7","page":329},{"text":"٢٨٨٩ - حدثنا إسماعيل القاضي، حدثنا عيسى بن مينا قالون (^١)، حدثنا محمد بن جعفر (^٢) بن أبي كثير (^٣)، عن نافع بن مالك، عن أبيه، عن أبي هريرة، فذكر مثله (^٤).\n_________\n(^١) الزُّرقي.\n(^٢) (م ٢/ ٨٩/ ب).\n(^٣) الأنصاري مولاهم المدني.\n(^٤) أخرجه مسلم من طريق أبي سهيل -كما تقدم- وفي إسناد المصنف بيان الإهمال في أبي سهيل عند مسلم.","vol":"7","page":330},{"text":"٢٨٩٠ - حدثنا الربيع بن سليمان (^١)، أخبرنا عبد الله بن وهب قال: أخبرني يونس (^٢)، عن ابن شهاب، عن ابن أبي أنس (^٣)، أن أباه حدثه، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"إذا جاء رمضان فُتِّحت أبواب السماء، وغُلِّقت أبواب جهنم، وسُلْسِلت الشياطين\" (^٤).\n_________\n(^١) المرادي.\n(^٢) ابن يزيد الأيلي.\n(^٣) نافع بن مالك بن أبي عامر الأصبحي.\n(^٤) أخرجه مسلم ح (١٠٧٩/ ٢) -كما تقدم- من طريق ابن وهب به، نحوه.","vol":"7","page":330},{"text":"٢٨٩١ - حدثنا السُّلمي (^١) والدَّبري (^٢)، عن عبد الرزاق (^٣)، عن\n⦗٣٣١⦘ معمر، عن الزهري بنحوه (^٤).\n_________\n(^١) أحمد بن يوسف الأزدي.\n(^٢) إسحاق بن إبراهيم بن عباد.\n(^٣) انظر: المصنف (٤/ ٢٧٦) كتاب الصيام -باب سلسلة الشياطين- ح ٧٣٨٤.\n(^٤) أخرجه مسلم من طريق ابن شهاب، كما تقدم.","vol":"7","page":330},{"text":"٢٨٩٢ - حدثنا أبو حميد (^١)، حدثنا حجاج (^٢)، ح\nوحدثنا محمد بن مسلم بن وارة الرازي (^٣)، حدثني إبراهيم بن موسى (^٤)، حدثنا هشام بن يوسف (^٥)، كلاهما: عن ابن جريج، قال: قال لي ابن شهاب: حدثني ابن أبي أنس، عن أبيه، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"إذا دخل رمضان فُتِّحت أبواب الرحمة، وغُلِّقت أبواب جهنم، وسُلْسِلت الشياطين (^٦).\n_________\n(^١) أحمد بن محمد بن المغيرة بن سَيَّار العَوْهي. [¬*]\n(^٢) ابن محمد المصيصي.\n(^٣) محمد بن مسلم بن عثمان بن عبد الله بن وارة؛ بفتح الراء المخففة.\n(^٤) ابن يزيد الصنعاني.\n(^٥) الصنعاني القاضي.\n(^٦) أخرجه مسلم -كما تقدم- من طريق ابن شهاب به، مثله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: هذا التعيين من محققي خطأ، وصوابه: (أبو حميد المصيصي)، فهو الذي يروي عن حجاج المصيصي، وقد ورد في مواضع كثيرة من الكتاب وأصاب محققو الكتاب في المواضع الأخرى، وانظر الأحاديث التالية (٨٥١، ٨٥٩، ٨٦٨، ٨٧٤، ٨٨٧، ١٠٥٠، ١١١٢، ١١١٧، ١١٢٨، ١٣٣٩، ١٦٧٢، ١٨٣٤، ١٨٦١، ٢٠٢٠، ٢٣٢٨، ٢٥٦٥، ٢٨٩٢، ٢٩٥٧، ٣٤٣٦، ٣٥٦٥، ٣٥٦٧، ٣٦٢٠، ٣٧٢٩، ٣٧٣٢، ٣٧٥٤، ٣٧٦٠، ٣٧٦٣، ٣٧٨٧، ٣٧٩٧، ٣٨١٩، ٣٨٢٠، ٣٨٤٠، ٣٨٥١، ٣٨٧٢، ٣٨٧٨، ٣٩١٠، ٤١٣٩، ٤٤٧٣، ٤٥٧٦، ٤٦٨٤، ٤٧٤٢، ٤٧٥٨، ٤٩٦٥، ٤٩٧٧، ٥٠٧٥، ٥١١١، ٥٩٦٥، ٦٤٩٣، ٦٧٥٧، ٧٠٠٩، ٨٠٧٦، ٨١٥٨، ٨٢٠٩، ٨٩٦٤، ٣١٣٥، ٩٢٥٣، ٩٧٤٠، ٩٨٩٧، ١٠٥٠٨، ١٠٥٩٩، ١٠٦١٨، ١٠٨٩٩، ١٠٩٧٠، ١١١٨٤، ١١٤١٣، ١٢٠٦٤، ١٢١٨٣).","vol":"7","page":331},{"text":"٢٨٩٣ - حدثني عباس الدوري (^١)، حدثنا يعقوب (^٢)، حدثنا أبي، عن صالح (^٣)، عن ابن شهاب، قال: حدثني نافع بن أبي أنس، أن أباه حدَّثه، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ:\n⦗٣٣٢⦘ \"إذا دخل رمضان. .\"، فذكر مثله (^٤).\n_________\n(^١) عباس بن محمد بن حاتم، الدوري.\n(^٢) ابن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري المدني.\n(^٣) ابن كيسان المدني.\n(^٤) أخرجه مسلم -كما تقدم- من طريق يعقوب بن إبراهيم به، مثله.","vol":"7","page":331},{"text":"٢٨٩٤ - حدثني أبو رفاعة عمارة بن وثيمة المصري، حدثنا ابن أبي مريم (^١) حدثنا نافع بن يزيد (^٢) قال: حدثني عُقَيل (^٣)، عن ابن شهاب قال: حدثني أبو سهيل مولى التيميين (^٤)، عن أبيه، عن أبي هريرة، عن النبي ﷺ بمثله (^٥).\n_________\n(^١) سعيد بن الحكم بن محمد بن سالم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) الكَلَاعي -بفتح الكاف واللام الخفيفة- المصري.\n(^٣) ابن خالد بن عَقيل الأيلي.\n(^٤) نافع بن مالك الأصبحي.\n(^٥) أخرجه مسلم -كما تقدم- من طريق ابن شهاب به.\nومن فوائد الاستخراج في هذا الحديث:\n١ - قوله \"مولى التيميين\" من زيادات المصنف، وهو هكذا عند البخاري.\n٢ - الحديث رواه مسلم عن الزهري من طريق يونس بن يزيد، وصالح بن كيسان، ويونس تابعه صالح بن كيسان عند مسلم، وتابعه عند المصنف ابن جريج ومعمر وعقيل، والأخيران أعلم بالزهري من يونس.","vol":"7","page":332},{"text":"<span data-type='title' id=toc-466>باب ثواب من صام رمضان، وفضيلة صومه إذا أتْبِع بصوم ستة أيام من شوال </span>(^١)\n_________\n(^١) (م ٢/ ٨٩ / أ).","vol":"7","page":333},{"text":"٢٨٩٥ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا هشام (^٣)، عن يحيى بن أبي كثير (^٤)، عن أبي سلمة (^٥)، عن أبي هريرة، أن النبي ﷺ قال: \"من صام رمضان إيمانًا، واحتسابًا غفر له ما تقدم من ذنبه\" (^٦).\n_________\n(^١) ابن عبد القاهر الأصبهاني.\n(^٢) انظر: مسنده (ص ٣١١).\n(^٣) ابن أبي عبد الله: سنبر -بالسين المفتوحة، بعدها نون ساكنة، وباء معجمة بواحدة مفتوحة، وآخره راء- الدَّستوائي؛ بفتح الدال، وسكون السين المهملتين، وضم التاء ثالث الحروف، وفتح الواو وفي آخره الألف.\nانظر: الإكمال (٤/ ٣٧٨) الأنساب (٢/ ٤٧٦)، تهذيب الكمال (٣٠/ ٢١٥)، تقريب (٧٢٩٩).\n(^٤) الطائي مولاهم.\n(^٥) ابن عبد الرحمن بن عوف الزهري المدني.\n(^٦) أخرجه مسلم (الصحيح: ١/ ٥٢٣) كتاب صلاة المسافرين -باب الترغيب في قيام رمضان ح ٧٦٠/ ١٧٥، من طريق معاذ بن هشام، والبخاري (الصحيح مع الفتح: ٤/ ١٣٨) كتاب الصوم باب من صام رمضان إيمانًا واحتسابًا ونية- ح ١٩٠١، من طريق مسلم بن إبراهيم، كلاهما: عن هشام به نحوه. =\n⦗٣٣٤⦘ = ومعاذ هذا قال فيه ابن معين: \"صدوق، وليس بحجة\"، وقال ابن عدي: \"أرجو أنه صدوق\"، وقال الحافظ: \"صدوق ربما وهم\".\nروى له الجماعة، وقد تابعه أبو داود الطيالسي كما عند المصنف، ومسلم بن إبراهيم عند البخاري، وهذا من فوائد الاستخراج في هذا الإسناد.\nانظر: تاريخ الدوري عن يحيى بن معين (٢/ ٥٧٢)، الكامل (٦/ ٢٤٢٧)، تقريب (٦٧٤٢).","vol":"7","page":333},{"text":"٢٨٩٦ - حدثنا ابن عوف الحمصي (^١)، حدثنا الفريابي (^٢) وابن كثير (^٣)، عن الأوزاعي، عن يحيى، بإسناده مثله (^٤).\n_________\n(^١) محمد بن عوف الطائي.\n(^٢) محمد بن يوسف بن واقد.\n(^٣) عبد الله بن كثير الدمشقي الطويل القاريء. قال فيه أبو زرعة: \"لا بأس به\"، وذكره ابن حبان في الثقات، وقال: \"يغرب\"، وقال ابن حجر: \"صدوق مقرئ\".\nانظر: الجرح والتعديل (٥/ ١٤٤)، الثقات (٨/ ٣٤٦)، تقريب (٣٥٥١).\n(^٤) أخرجه مسلم كما سبق من طريق يحيى بن أبي كثير به.","vol":"7","page":334},{"text":"٢٨٩٧ - حدثنا أحمد بن عبد الرحمن المصري (^١)، حدثنا عمِّي (^٢)، عن أبي صخر (^٣)،\n⦗٣٣٥⦘ أنَّ عمر بن إسحاق (^٤) مولى زائدة حدَّثه عن أبيه (^٥)، عن أبي هريرة، عن النبي ﷺ قال: \"الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان، مكفرات ما بينهن، إذا اجْتُنِبَت الكبائر\" (^٦).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم المصري.\n(^٢) عبد الله بن وهب المصري.\n(^٣) حُميد بن زياد بن أبي المخارق الخراط، مدني سكن مصر.\nقال فيه ابن معين والإمام أحمد: \"ليس به بأس\"، وضعفه النسائي، وابن معين في رواية، وقال ابن عدى: \"صالح الحديث، إنما أنكر عليه حديثان\"، وذكره الذهبي في ديوان الضعفاء، وقال ابن حجر: \"صدوق يهم\"، وروى له الجماعة، أما البخاري =\n⦗٣٣٥⦘ = ففي الأدب والنسائي في مسند علي.\nانظر: العلل لأحمد (٣/ ٥٢)، تاريخ الدارمي ص ٩٥، ضعفاء النسائي ص ٢٣٣، الكامل (٢/ ٦٨٥)، تهذيب الكمال (٧/ ٣٦٨)، ديوان الضعفاء (ص ١٠٥)، تقريب (١٥٤٦).\n(^٤) المدني، وثقه العجلي، وذكره ابن حبان في الثقات، وقال الذهبي في الميزان: \"صدوق\"، وقال ابن حجر \"مقبول\"، وقد روى له مسلم متابعة، وليس له ولا لأبيه عنده غير هذا الحديث.\nانظر: الثقات (٧/ ١٦٧)، الميزان (٤/ ١٠٢)، تهذيب التهذيب (٧/ ٤٢٧)، تقريب (٤٨٦٥).\n(^٥) إسحاق مولى زائدة، ويقال: إسحاق بن عبد الله المدني.\n(^٦) أخرجه مسلم (الصحيح: ١/ ٢٠٩) كتاب الطهارة -باب الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن ما اجتنبت الكبائر- ح ١٦/ ٢٣٣، من طريق ابن وهب به، مثله.","vol":"7","page":334},{"text":"٢٨٩٨ - حدثنا الصاغاني (^١) وأبو أمية (^٢) قالا: حدثنا محاضر بن المُوَرِّع (^٣) حدثنا سعد (^٤) بن سعيد (^٥)، قال: أخبرني عمر بن ثابت\n⦗٣٣٦⦘ الأنصاري، قال: سمعت أبا أيوب الأنصاري (^٦) يقول: سمعت رسول الله ﷺ يقول: \"من صام رمضان ثم أتبعه ستًّا من شوال فذاك صيام الدهر\" (^٧).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٣) الكوفي.\n(^٤) في (م): \"سعيد\"، والصواب المثبت، كما في الأصل وصحيح مسلم.\n(^٥) ابن قيس الأنصارى المدني، \"صدوق سيّئ الحفظ\". التقريب (٢٢٣٧). =\n⦗٣٣٦⦘ = وقد تابعه صفوان بن سُليم المدني، كما عند الدارمي (السنن: ٢/ ٣٤) كتاب الصيام -باب صيام الستة من شوال، وأبي داود (السنن: ٢/ ٨١٢) كتاب الصوم -باب في صوم ستة أيام من شوال- ح ٢٤٣٣، وابن خزيمة في صحيحه (٣/ ٢٩٧) كتاب الصيام -باب فضل اتباع صيام رمضان بصيام ستة أيام من شوال- ح ٢١١٤، والطبراني في معجمه الكبير (٤/ ١٣٦)، جميعهم من طرق عن عبد العزيز بن محمد الدراوردي، عن صفوان بن سليم وسعد بن سعيد به مثله.\nوصفوان ثقة. انظر: تهذيب الكمال (١٣/ ١٨٤)، تقريب (٢٩٣٣).\n(^٦) من قوله: \"قال\" إلى قوله \"الأنصاري\" ساقطٌ من (م).\n(^٧) أخرجه مسلم (الصحيح: ٢/ ٨٢٢) كتاب الصيام -باب استحباب صوم ستة أيام من شوال اتباعًا لرمضان- ح ١١٦٤/ ٢٠٤، من طرق عن سعد بن سعيد به، نحوه.","vol":"7","page":335},{"text":"٢٨٩٩ - حدثني أبي (^١) ﵀، عن علي (^٢)، عن إسماعيل (^٣)، عن سعد بمثله (^٤)، قال: \"كان صيام الدهر\".\n_________\n(^١) إسحاق بن إبراهيم الإسفرائيني الشافعي.\n(^٢) ابن حجر السعدي.\n(^٣) ابن جعفر بن أبي كثير الأنصاري.\n(^٤) أخرجه مسلم من طريق على حجر به نحوه كما تقدم.","vol":"7","page":336},{"text":"٢٩٠٠ - حدثنا الدَّبري (^١)، عن عبد الرزاق (^٢)، عن داود بن قيس (^٣)،\n⦗٣٣٧⦘ عن سعد بن سعيد بإسناده مثله (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) انظر: المصنف (٤/ ٣١٥) كتاب الصيام -باب صوم الستة التي بعد رمضان- ح ٧٩١٧.\n(^٣) الفرَّاء الدبَّاغ.\n(^٤) أخرجه مسلم كما تقدم من طريق سعد بن سعيد به.","vol":"7","page":336},{"text":"٢٩٠١ - حدثنا الدَّبري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: حدثني سعد بن سعيد بن قيس -أخو يحيى بن سعيد (^٣) -، عن عمر بن ثابت بن الحجاج -من بني الخزرج-، عن أبي أيوب الأنصاري، أن النبي ﷺ قال: \"من صام شهر رمضان وأتبعه بستٍّ من شوال فذلك صيام الدهر\"، قال: قلت: لكل يوم عشرة؟ قال: نعم\" (^٤).\n_________\n(^١) انظر: المصنف (٤/ ٣١٦).\n(^٢) عبد الملك بن عبد العزيز بن جريج.\n(^٣) الأنصاري المدني.\n(^٤) أخرجه مسلم من طريق سعد بن سعيد به نحوه.\nومن فوائد الاستخراج في هذا الحديث:\n١ - الزيادة في اسم عمر بن ثابت، حيث زاد المصنف بأنه ابن الحجاج.\n٢ - تفسير كون صيام رمضان والستة صيام الدهر.","vol":"7","page":337},{"text":"٢٩٠٢ - حدثنا يونس بن عبد الأعلى (^١)، عن ابن وهب (^٢)، عن قرة (^٣)، عن سعد بن سعيد، عن ابن ثابت، عن أبي أيوب، عن النبي ﷺ (^٤)\n⦗٣٣٨⦘ مثله (^٥).\n_________\n(^١) الصدفي.\n(^٢) عبد الله بن وهب.\n(^٣) ابن عبد الرحمن بن حَيْويل -بمهملة مفتوحة ثم تحتانية، وزنَ جبريل- المعافري المصري، يقال: اسمه يحيى.\n(^٤) كلمة (مثله) ساقطة من (م).\n(^٥) أخرجه مسلم من طريق سعد بن سعيد، كما تقدم.","vol":"7","page":337},{"text":"٢٩٠٣ - حدثنا أبو أمية، حدثنا (^١) هشام بن عمار (^٢)، حدثنا صدقة بن خالد (^٣)، قال: حدثني عتبة بن أبي حكيم (^٤)، قال: حدثني عبد الملك بن أبي بكر (^٥)، قال: حدثني يحيى بن سعيد (^٦)، عن عمر بن ثابت، قال: \"غزونا مع أبي أيوب البحر، فأدركنا رمضان، فصام وصمنا معه. قال: قلت: ما ترى الناس؟ قال: إني سمعت رسول الله ﷺ يقول -فذكر مثله-، فذلك صيام الدهر\" (^٧).\n⦗٣٣٩⦘ قال أبو عوانة: في هذا الحديث دليل على أن من صام من شوال من أيِّه كان فقد دخل في هذه الفضيلة، وفيه أيضًا أن النبي ﷺ قال: الحسنة بعشر أمثالها، رمضان لعشرة أشهر، وستة أيام لشهرين (^٨).\n_________\n(^١) (م ٢/ ٩٠/ ب).\n(^٢) ابن نصير -بالنون مصغر- السُّلمي الدمشقي الخطيب.\n(^٣) الأموي مولاهم الدمشقي.\n(^٤) الهمداني الأردني الطبراني، مختلف في توثيقه.\nوثقه ابن معين -في رواية-، وأبو زرعة الدمشقي، والطبراني، وذكره ابن حبان في ثقاته.\nوقال الإمام أحمد: \"صالح لا بأس به\"، ونحوه قال ابن عدي.\nوضعفه ابن معين مرة، والنسائي، وقال ابن حجر: \"صدوق، يخطئ كثيرًا\".\nانظر: تاريخ الدوري (٢/ ٣٨٩)، تاريخ أبي زرعة الدمشقي (١/ ٣٨٥)، الضعفاء للنسائي ص ٧٥، الجرح والتعديل (٦/ ٣٧٠)، الثقات لابن حبان (٧/ ٢٧١)، الكامل لابن عدي (٥/ ١٩٩٥)، تهذيب التهذيب (٧/ ٩٤)، تقريب (٤٤٢٧).\n(^٥) ابن عبد الرحمن المخزومي المدني.\n(^٦) ابن قيس الأنصاري.\n(^٧) أخرجه مسلم من طريق سعد بن سعيد، عن عمر بن ثابت، دون ذكر أمر الغزو. =\n⦗٣٣٩⦘ = وسعد بن سعيد متكلمٌ فيه كما سبق، وقد تابعه أخوه يحيى بن سعيد عند المصنف هنا، إلا أن هشام بن عمار تغير بأخرة، والراوي عنه أبو أمية يحتمل سماعه عند تغيره لتأخر وفاته.\nوقد تقدمت متابعة صفوان بن سليم لسعد في (ح ٢٨٩٨)، ولو سَلِمت طريق يحيى هذه لكان فيها متابعة لرواية سعد بن سعيد عند مسلم أيضًا.\nوهذا من فوائد الاستخراج في هذا الحديث.\n(^٨) في (م): \"بعشرة أشهر، وستة أيام بشهرين\".","vol":"7","page":338},{"text":"٢٩٠٤ - حدثنا يونس (^١)، عن ابن وهب (^٢)، عن مالك، أنه قال: \"كان أهل العلم يكرهون صومه مخافة أن يلحق أهل الجهالة رمضان (^٣) \" (^٤).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) انظر: الموطأ (١/ ٣١١) كتاب الصيام -باب جامع الصيام- ح ٦٠.\n(^٤) هذا الخبر ساقط من (م).","vol":"7","page":339},{"text":"٢٩٠٥ - ز- حدثنا الصَّومعي (^١)، حدثنا عمرو بن أبي سلمة (^٢)،\n⦗٣٤٠⦘ حدثنا زهير بن محمد (^٣)، عن سهيل (^٤)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"من صام رمضان وأتبعه بستٍّ من شوال فذلك صيام الدهر\" (^٥).\n_________\n(^١) محمد بن أبي خالد الطبري.\n(^٢) في (م): \"عمر بن أبي سلمة\"، والصواب المثبت، كما في الأصل، ومصادر ترجمته، وهو التِّنيسي -بمثناة ونون ثقيلة بعدها تحتانية ثم مهملة- أبو حفص الدمشقي، توفي ٢١٤ هـ. وثقه الشافعي وابن سعد وابن يونس. =\n⦗٣٤٠⦘ = وضعفه ابن معين، وقال أبو حاتم: \"يكتب حديثه ولا يحتج به\".\nوقال ابن حجر: \"صدوق له أوهام \"، روى له البخاري متابعة ومسلم وغيرهما.\nانظر: الجرح والتعديل (٦/ ٢٣٦)، تهذيب التهذيب (٨/ ٤٣ - ٤٤)، هدي الساري (٤٥٣)، تقريب (٥٠٤٣).\n(^٣) التميمي الخراساني، سكن الشام ثم الحجاز، مختلفٌ فيه.\nقال البخاري: \"ما روى عنه أهل الشام فإنه مناكير، وما روى عنه أهل البصرة فإنه صحيح\"، وقال ابن عدي: \"لعل أهل الشام أخطؤوا عليه، فإن روايات أهل العراق عنه شبه المستقيمة، وأرجو أنه لا بأس به\"، وقال الذهبي: \"ثقة، فيه لين\"، أخرج له الجماعة، الشيخان في الشواهد.\nانظر: التاريخ الكبير (٣/ ٤٤٦)، الكامل (٣/ ١٠٧٨)، الديوان (ص: ١٤٦)، ذكر من تكلم فيه وهو موثق (ل ١٠)، هدي الساري (ص: ٤٢٣).\n(^٤) ابن أبي صالح ذكوان السمان المدني.\n(^٥) هذا الحديث من زوائد المصنف إذ لم يخرجه مسلم من حديث أبي هريرة ﵁، وهو عنده من حديث أبي أيوب كما سبق.\nوإسناد المصنف مُعَلّ بأنّه من رواية عمرو بن أبي سلمة الدمشقي عن زهير بن محمد، ورواية أهل الشام عن زهر غير مستقيمة.\nوللحديث إسناد آخر عند البزار، قال: حدثنا عمر بن حفص الشيباني، حدثنا أبو عامر عبد الملك العقدي، حدثنا زهير، عن العلاء، عن أبيه، عن أبي هريرة ﵁. . . . فذكر مثله. (مختصر زوائد البزار: ١/ ٤٠٥). =\n⦗٣٤١⦘ = وقد قال الإمام أحمد عن زهير: \"رواية أصحابنا عنه مستقيمة عند عبد الرحمن بن مهدي وأبي عامر العقدي، وأما رواية عمرو بن أبي سلمة التنِّيسي عنه فتلك بواطيل. . .\". تهذيب الكمال (٩/ ٤١٧).\nوعلى هذا فرواية البزار أرجح من رواية المصنف، وإسنادها حسن، لأجل الشيباني والعلاء، والله تعالى أعلم.","vol":"7","page":339},{"text":"<span data-type='title' id=toc-467>باب بيان النهي عن تقدم رمضان بصوم يومٍ أو يومين من آخر شهر شعبان، وأن الخبر الموجب لصيام آخر شهر شعبان الدال على النهي عن صومه لمن صامه بحال شهر رمضان، وعن صوم يوم الشك</span>","vol":"7","page":341},{"text":"٢٩٠٦ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا هشام الدستوائي، ح\nوحدثنا سعيد بن مسعود (^٣) وإبراهيم بن مرزوق (^٤) وأبو أمية، قالوا: حدثنا روح (^٥)، حدثنا هشام وحسين بن ذكوان (^٦)، عن يحيى بن أبي كثير،\n⦗٣٤٢⦘ عن أبي سلمة، عن أبي هريرة، أن النبي ﷺ قال: \"لا تَقَدَّمُوا قبل رمضان بصوم يومٍ ولا يومين، إلا أن يكون رجلٌ (^٧) كان يصوم صومًا (^٨) فليصمه\".\nوقال بعضهم: \"يصوم صيامًا فليصمه\" (^٩).\n_________\n(^١) ابن عبد القاهر بن عبد العزيز الأصبهاني.\n(^٢) سليمان بن داود الطيالسي.\n(^٣) المروزي.\n(^٤) ابن دينار الأموي.\n(^٥) روح بن عادة بن العلاء البصري.\n(^٦) المعلِّم المُكْتِب العَوْذي -بفتح المهملة وسكون الواو بعدها معجمة- البصري، توفي ١٤٥ هـ وثقه ابن معين، وأبو حاتم، والنسائي، والذهبي، وغيرهم، وعدّه ابن المديني =\n⦗٣٤٢⦘ = من أثبت أصحاب يحيى بن أبي كثير، وقال ابن حجر: \"ثقة، ربما وهم\".\nانظر: تاريخ الدارمي ص ٩٠، الضعفاء للعقيلي (١/ ٢٥٠)، السير (٦/ ٣٤٦)، تهذيب التهذيب (٢/ ٣٣٨)، تقريب (١٣٢٠) ..\n(^٧) بالرفع، باعتبار (يكون) تامة، ورجل فاعل.\n(^٨) (م ٢/ ٩٠/ أ).\n(^٩) أخرجه مسلم (الصحيح: ٢/ ٧٦٢) كتاب الصيام -باب لا تقدموا رمضان بصوم يومٍ ولا يومين- ح ١٠٨٢/ ٢١ من طريق هشام به، والبخاري (الصحيح مع الفتح: ٤/ ١٥٢) كتاب الصوم -باب لا يتقدم رمضان بصوم يومٍ ولا يومين- ح ١٩١٤، من طريق هشام أيضا به نحوه.\nوأحال مسلم متنه على ما قبله، وذكره المصنف، وهذا من فوائد الاستخراج.","vol":"7","page":341},{"text":"٢٩٠٧ - حدثنا محمد بن إسحاق بن الصباح الصنعاني (^١)، وإسحاق بن إبراهيم (^٢)، قالا: حدثنا عبد الرزاق (^٣)، أخبرنا معمر، عن يحيى بن أبي كثير، بإسناده مثله: \"إلا رجلٌ (^٤) كان يصوم صومًا فيأتي\n⦗٣٤٣⦘ ذلك على صومه\" (^٥).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) الدَّبري.\n(^٣) انظر: المصنف (٤/ ١٥٨) كتاب الصيام -باب فصل ما بين رمضان وشعبان- ح ٧٣١٥.\n(^٤) بالرفع، لكونه بدلًا من المستثنى منه، ووقع في نسخة (م): \"إلّا إن رجلا\" بالنصب =\n⦗٣٤٣⦘ = على أنه اسم إنّ.\n(^٥) أخرجه مسلم من طريق يحيى بن أبي كثير به نحوه، كما تقدم.","vol":"7","page":342},{"text":"٢٩٠٨ - حدثنا هلال بن العلاء (^١)، حدثنا عبد الله بن جعفر (^٢)، حدثنا عبيد الله بن عمرو (^٣)، عن أيوب (^٤)، عن يحيى بن أبي كثير، بإسناده: \"شَهْرَ رمضان بصيام يوم أو يومين، إلا أن يكون رجلٌ له صيامٌ فيأتي عليه\" (^٥).\n_________\n(^١) ابن هلال الباهلي مولاهم الرقي.\n(^٢) ابن غيلان الرَّقي.\n(^٣) ابن أبي الوليد الرَّقي.\n(^٤) ابن أبي تميمة السختياني.\n(^٥) أخرجه مسلم من طريق أيوب به، وأحال متنه على ما قبله، وذكره المصنف، وهذا من فوائد الاستخراج؛ بيان المتن المحال به على المتن المحال عليه.","vol":"7","page":343},{"text":"٢٩٠٩ - حدثنا وحشي (^١)، حدثنا محمد بن المبارك الصُّوري، حدثني معاوية بن سلَّام (^٢)، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، أنَّ أبا هريرة، أخبره أنَّ رسول الله ﷺ قال: \"لا تقدموا شهر رمضان يومًا أو يومين، إلا أن يكون رجلًا كان يصوم صيامًا فليصمه\" (^٣).\n_________\n(^١) محمد بن محمد بن مصعب الصُّوري.\n(^٢) ابن أبي سلَّام، أبو سلَّام الدمشقي.\n(^٣) أخرجه مسلم من طريق معاوية بن سلَّام به. =\n⦗٣٤٤⦘ = ومن فوائد الاستخراج في هذا الحديث:\n١ - تصريح يحيى بن أبي كثير بالتحديث من أبي سلمة، وقد ساقه مسلم بالعنعنة، ويحيى مدلس من المرتبة الثانية، كما في تعريف أهل التقديس (١٢٧).\n٢ - بيان المتن المحال به على المتن المحال عليه، حيث ذكر مسلم إسناد معاوية بن سلَّام، وأحال متنه على ما قبله.","vol":"7","page":343},{"text":"٢٩١٠ - حدثنا الدقيقي (^١)، حدثنا يزيد بن هارون، أخبرنا الجُرَيْرِي (^٢)، عن أبي العلاء بن الشِّخِّير (^٣)، عن مُطَرِّف (^٤)، عن عمران بن حصين، أنَّ النبي ﷺ قال لرجلٍ من أصحابه: \"هل صمتَ من سُرَر (^٥) هذا الشهر شيئًا\"؟ قال: لا، قال: \"فإذا أفطرت فصم يومين مكانه\" (^٦).\n_________\n(^١) محمد بن عبد الملك بن مروان الواسطي.\n(^٢) سعيد بن إياس البصري.\n(^٣) يزيد بن عبد الله بن الشِّخِّير العامري.\n(^٤) ابن عبد الله بن الشِّخِّير، العامري، الحَرَشي -بمهملتين مفتوحتين، ثم معجمة- البصري.\n(^٥) سُرَر: بفتح السين وكسرها، وحكى القاضي عياض ضمها، وهو جمع سرة، ويقال أيضًا: سرار بفتح السين وكسرها، وكله من الاستسرار، والمراد بالسرر آخر الشهر لاستسرار القمر فيها -على الأشهر في تفسيره-.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٥١)، النهاية في غريب الحديث (٢/ ٣٥٩) شرح النووي على مسلم (٨/ ٥٣).\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٨٢٠).\nكتاب الصيام -باب صوم سرر شعبان- ح ١١٦١/ ٢٠٠، من طريق يزيد بن =\n⦗٣٤٥⦘ = هارون، عن الجريري به نحوه.\nوالجريري ثقة، لكنه اختلط قبل موته بثلاث سنين، وسماع يزيد بن هارون منه بعد اختلاطه، لكن تابعه حماد بن سلمة -كما سيأتي- وهو ممن سمع من الجريري قبل اختلاطه كما في الثقات للعجلي (١/ ٣٩٤) والكواكب النيرات (ص ١٨٣)، وهذا من فوائد الاستخراج، والحديث متفقٌ عليه، فقد أخرجه البخاري (الصحيح مع الفتح: ٤/ ٢٧٠) كتاب الصوم باب الصوم من آخر الشهر- ح ١٩٨٣.","vol":"7","page":344},{"text":"٢٩١١ - حدثنا محمد بن حَيُّويه (^١)، أخبرنا أبو سلمة (^٢)، حدثنا حماد (^٣)، عن ثابت (^٤)، عن مُطَرِّف، عن عمران بن حصين، والجريريِّ (^٥) عن أبي العلاء، عن مطرف، عن عمران، أنَّ النبي ﷺ قال لرجلٍ. . . فذكر مثله (^٦).\n_________\n(^١) محمد بن يحيى بن موسى الإسفرائيني.\n(^٢) موسى بن إسماعيل التبوذكي المنقري.\n(^٣) ابن سلمة بن دينار البصري.\n(^٤) ابن أسلم البناني البصري.\n(^٥) الراوي عن الجريري هو: حماد بن سلمة.\n(^٦) أخرجه مسلم من طريق حماد عن ثابت به مثله، وليس عنده رواية حماد عن الجريري، ورواية يزيد بن هارون المتقدمة توافق رواية حماد عن ثابت، وتخالف روايته عن الجريري، فقول المصنف هنا: \"بمثله\" يعني به -والله أعلم -رواية حماد عن ثابت لا روايته عن الجريري، وسيورد المصنف لفظ الروايتين بحديث رقم (٢٩١٧) و(٢٩١٨)، وسيأتي الكلام عليهما في موضعه، إن شاء الله تعالى.","vol":"7","page":345},{"text":"<span data-type='title' id=toc-468>باب بيان النهي عن صوم آخر النصف من شعبان، وبيان الخبر المعارض له المبيح صومه، والخبر المبيِّنِ فضيلةَ صومه على صوم سائر الشهور الدالِّ على توهين الخبر الناهي عن صيامه</span>","vol":"7","page":346},{"text":"٢٩١٢ - ز- حدثنا علي بن إشكاب (^١)، حدثنا محمد بن ربيعة (^٢)، عن أبي عُمَيس (^٣)، عن (^٤) العلاء (^٥)،\n⦗٣٤٧⦘ عن أبيه (^٦)، عن أبي هريرة، عن النبي ﷺ قال: \"إذا انتصف شعبان فلا صوم حتى يأتي رمضان\" (^٧).\n_________\n(^١) علي بن الحسين بن إبراهيم بن الحر العامري، ابن إشكاب -بكسر الهمزة، وسكون المعجمة، وآخره موحدة- وهو لقب أبيه إبراهيم، توفي سنة (٢٦١ هـ).\nانظر: تهذيب الكمال (٢٠/ ٣٧٩)، تقريب (٤٧١٣).\n(^٢) الكلابي.\n(^٣) بمهملتين، مصغرا، هو عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود الهذلي المسعودي الكوفي.\n(^٤) (م ٢/ ٩١/ ب).\n(^٥) ابن عبد الرحمن بن يعقوب الحُرَقي -بضم المهملة وفتح الراء بعدها قاف- أبو شِبل -بكسر المعجمة وسكون الموحدة- المدني.\nقال فيه ابن معين والنسائي: ليس به بأس، ونحوه قال ابن عدي فيه، وزاد: \"وللعلاء نسخ عن أبيه عن أبي هريرة يرويها عنه الثقات\".\nوقال أبو حاتم: \"صالح، أنكر من حديثه أشياء\"، وقال الترمذي: \"ثقة عند أهل الحديث\"، وقال الذهبي: \"لا ينزل حديثه عن درجة الحسن، ولكن يتجنب ما أنكر عليه\"، وقال ابن حجر: \"صدوق ربما وهم\".\nانظر: سنن الترمذي (١/ ٧٤) كتاب الطهارة- باب ما جاء في إسباغ الوضوء، =\n⦗٣٤٧⦘ = تاريخ الدارمي (١٧٣)، الجرح والتعديل (٦/ ٣٥٧)، الكامل (٥/ ١٨٦١)، تهذيب الكمال (٢٢/ ٥٢٣)، السير (٦/ ١٨٧)، تقريب (٥٢٤٧).\n(^٦) عبد الرحمن بن يعقوب الحرقي.\n(^٧) سيأتي تخريجه في الحديث رقم (٢٩١٦).","vol":"7","page":346},{"text":"٢٩١٣ - ز- حدثني عثمان بن خُرَّزاذ (^١)، حدثنا مالك بن عبد الواحد أبو غسان (^٢)، حدثنا الحسن بن حبيب بن نَدَبَة (^٣)، حدثنا روح بن القاسم (^٤)، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا كان النصف من شعبان فأمسكوا عن الصوم حتى يدخل رمضان، إلا أن يكون عليه صوم فليسرد ولا يقطع\" (^٥).\n_________\n(^١) عثمان بن عبد الله بن محمد بن خُرَّزاذ الأنطاكي.\n(^٢) المسمعي البصري.\n(^٣) الحسن بن حبيب بن ندبة -بفتح النون والدال والموحدة- التميمي، -وقيل غير ذلك- البصري الكوسج. تقريب (١٢٢٣)، وثقه النسائي والذهبي، وذكره ابن حبان في الثقات، وقال الإمام أحمد: \"ما كان به بأس\"، ونحوه قال أبو زرعة، وتابعهما ابن حجر.\nانظر: العلل لأحمد (٣/ ١٥٠)، الجرح والتعديل (٣/ ٨)، الثقات لابن حبان (٨/ ١٦٩)، تهذيب الكمال (٦/ ٧٩)، الكاشف (١/ ٣٢٢).\n(^٤) التميمي العنبري.\n(^٥) سيأتي تخريجه في الحديث رقم (٢٩١٦).","vol":"7","page":347},{"text":"٢٩١٤ - ز- حدثنا أبو داود السجستاني، حدثنا قتيبة بن سعيد (^١)، حدثنا عبد العزيز بن محمد (^٢)، قال: قدم عباد بن كثير (^٣) المدينة، فجاء إلى مجلس العلاء، فأخذ يده فأقامه، فقال: اللهم إن هذا يحدِّث عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا انتصف شعبان فلا تصوموا\". فقال العلاء: اللهم إنَّ أبي حدَّثني عن أبي هريرة، عن النبي ﷺ بذلك (^٤).\n_________\n(^١) ابن جميل البغلاني.\n(^٢) الدراوردي، الجهني مولاهم.\n(^٣) الثقفي البصري، متفق على ضعفه، ضعفه ابن معين، وقال: \"ليس بشيء\"، وابن المديني والإمام أحمد -وقال: \"روى أحاديث كذب\"- والبخاري، وقال: \"تركوه\"، وقال ابن حجر: \"متروك\".\nانظر: الضعفاء الصغير ص ١٥٣، تاريخ الدوري (٢/ ٢٩٢)، الجرح والتعديل (٦/ ٨٤)، تهذيب التهذيب (٥/ ١٠١)، تقريب (٣١٣٩).\n(^٤) سيأتي تخريجه في الحديث رقم (٢٩١٦).","vol":"7","page":348},{"text":"٢٩١٥ - ز- حدثنا أبو إسماعيل الترمذي (^١)، حدثنا محمد بن وهب بن عطية (^٢)، حدثنا بقية (^٣)، عن الزُّبَيدي (^٤)، عن العلاء، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إذا انتصف شعبان فلا صيام إلا\n⦗٣٤٩⦘ رمضان\" (^٥).\n_________\n(^١) محمد بن إسماعيل السُّلمي.\n(^٢) محمد بن وهب بن سعيد بن عطية السُّلمي.\n(^٣) ابن الوليد الدمشقي.\n(^٤) محمد بن الوليد بن عامر الحمصي.\n(^٥) سيأتي تخريجه في الحديث رقم (٢٩١٦).","vol":"7","page":348},{"text":"٢٩١٦ - ز- حدثني جعفر بن محمد الطيالسي (^١)، حدثنا يحيى بن معين، عن عفان (^٢)، عن عبد الرحمن بن إبراهيم (^٣)، عن العلاء، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"إذا كان النصف من شعبان فلا تصوموا، ومن كان عليه صوم من رمضان، فليسرد الصوم ولا يقطع\".\nقال جعفر: كان عبد الرحمن قاصًّا (^٤) هنا، وحدَّث عنه زيد بن الحباب (^٥)\n⦗٣٥٠⦘ وبهز بن أسد (^٦) أيضًا.\nسمع عبد الرحمن هذه الأحاديث من العلاء مع روح بن القاسم، وحَدَث عنه حديث منكر، ثم ذكر جعفر (^٧) هذا عن يحيى بن معين عن عفان (^٨).\n_________\n(^١) جعفر بن محمد بن أبي عثمان البغدادي.\n(^٢) ابن مسلم الباهلي.\n(^٣) القارئ البصري المدني، وثقه ابن معين في رواية، ومرة قال: \"ليس بشيء\"، وقال الإمام أحمد: \"كان عنده كراسة فيها للعلاء عن عبد الرحمن، وليس به بأس\"، ونحوه قال أبو زرعة الرازي، وزاد: \"أحاديثه مستقيمة\".\nوقال أبو حاتم والنسائي: \"ليس بالقوي\"، وضعفه الدارقطني، وذكره ابن حبان في المجروحين، وقال: \"منكر الحديث\".\nانظر: تاريخ الدوري (٢/ ٣٤٢)، الجرح والتعديل (٥/ ٢١١)، المجروحين (٢/ ٦٠)، الكامل لابن عدي (٤/ ١٦١٧)، ديوان الضعفاء ص ٢٣٩، لسان الميزان (٣/ ٤٠١).\n(^٤) كلمة: \"قاصًّا\" كتبت في الأصل: \"قاص\" وضبب عليها، وكتبت في (م): \"قاض\" ولعل الصواب المثبت، كما تدل عليه مصادر ترجمة عبد الرحمن السابقة.\n(^٥) أخرجه ابن عدي من طريق زيد بهذا الإسناد، وقال: \"وعبد الرحمن بن إبراهيم قد روى عن العلاء غير هذا الحديث، ولم يتبين في حديثه ورواياته حديث منكر فأذكره\".\nالكامل (٤/ ١٦١٧).\n(^٦) العمِّي البصري، ولم أقف على روايته لهذا الحديث.\n(^٧) نقل بعض هذا ابن الجنيد في سؤالاته عن ابن معين. انظر: ص (٤١٠).\n(^٨) هذا الحديث من زوائد المصنف، ومداره على العلاء بن عبد الرحمن، ويرويه عنه جماعة منهم: أبو عُميس وروح بن القاسم وعبد العزيز بن محمد وعبد الرحمن بن إبراهيم والزبيدي، وقد تقدمت رواياتهم برقم: ٢٩١٢، ٢٩١٣، ٢٩١٤، ٢٩١٥.\nوطريق أبي عميس: أخرجها ابن أبي شيبة في مصنفه (٢/ ٤٣٧) كتاب الصيام- باب من كره أن يتقدم شهر رمضان بصوم، والإمام أحمد في مسنده (٢/ ٤٤٢) كلاهما: من طريق وكيع عن أبي العميس به.\nوطريق روح بن القاسم: أخرجها ابن حبان (الإحسان في تقريب صحيح ابن حبان ٨/ ٣٥٥) كتاب الصوم- ذكر خبر أوهم غير المتبحر في صناعة العلم أنه مضاد للأخبار. . . ح ٣٥٨٩.\nوطريق عبد العزيز: أخرجها أبو داود (٢/ ٧٥١) كتاب الصوم -باب في كراهية وصل شعبان برمضان- ٢٣٣٧، والترمذي في السنن (٣/ ١١٥) كتاب الصوم- باب ما جاء في كراهة الصوم في النصف الثاني من شعبان لحال رمضان- ح ٧٣٨، وابن ماجه في السنن (١/ ٥٢٨) كتاب الصيام -باب ما جاء في النهي أن يتقدم رمضان بصوم- ح ١٦٥١، والدارمي في سننه (٢/ ٢٩) كتاب الصوم -باب النهي عن الصوم بعد انتصاف شعبان- ح ١٧٤١، والبيهقي في سننه الكبرى (٤/ ٢٠٩) كتاب الصيام -باب الخبر الذي ورد في النهي عن الصيام إذا انتصف شعبان. =\n⦗٣٥١⦘ = وطريق عبد الرحمن بن إبراهيم: أخرجها الدارمي أيضًا (ح ١٧٤٠).\nوطريق الزبيدي: لم أر من أخرجها سوى المصنف.\nوللحديث طرق لم يوردها المصنف كطريق ابن عيينة عند عبد الرزاق في مصنفه (٤/ ١٦١) كتاب الصيام -باب فضل ما بين رمضان وشعبان- ح ٧٣٢٥.\nومسلم بن خالد: عند ابن ماجه، وزهير بن محمد التميمي: عند ابن حبان ح ٣٥٩١.\nفهولاء ثمانية أنفس، جميعهم يرونه عن العلاء عن أبيه عن أبي هريرة، وقد قال أبو داود عقب إخراجه هذا الحديث: \"كان عبد الرحمن لا يحدِّث به، قلت لأحمد: لِمَ؟ قال: لأنه كان عنده أن النبي ﷺ كان يصل شعبان برمضان، وقال: عن النبي ﷺ خلافُه\".\nقال أبو داود: \"وليس هذا عندي خلافه، ولم يجيء به غير العلاء عن أبيه\"، وقد حكى أبو داود أيضًا عن الإمام أحمد إنكاره لهذا الحديث، وذلك فيما نقله البيهقي والمنذري.\nولعل إنكار ابن معين والإمام احمد لحديث العلاء لكونه تفرد به، وخالف الروايات الصحيحة الدالة على جواز الصيام بعد النصف كحديث عمران بن حصين المتقدم، وحديث عائشة، وأم سلمة ﵄، وسيأتي حديثهما مع ما فيه من مقال تقدم بيانه في ح (٢٩١٢).\nوقد ذكر هذا المنذري، حيث قال في مختصر سنن أبي داود (٣/ ٢٢٤): \"ويحتمل أن يكون الإمام أحمد إنما أنكره من جهة العلاء بن عبد الرحمن، فإن فيه مقالًا لأئمة هذا الشأن، وقد تفرَّد بهذا الحديث. . . والعلاء بن عبد الرحمن، وإن كان فيه مقال، فقد حدث عنه الإمام مالك مع شدة انتقاده للرجال وتحريه في ذلك، وقد احتج به مسلم في صحيحه، وذكر له أحاديث كثيرة، فهو على شرطه، ويجوز أن يكون تركه لأجل تفرده به، وإن كان قد خرج في الصحيح أحاديث انفرد بها رواتها، وكذلك =\n⦗٣٥٢⦘ = فعل البخاري أيضًا، وللحفاظ في الرجال مذاهب، فعلى كل واحد منهم ما أدى إليه اجتهاده من القبول والرد\".\nوالحديث قد اختلف فيه:\nفذهبت طائفة من العلماء إلى جواز الصيام بعد النصف من شعبان تطوعًا، وضعفوا حديث العلاء هذا، لتفرده ومخالفته لما هو أصح من حديثه، وقد حكى الحافظ ابن حجر هذا عن جمهور العلماء كما في فتح الباري (٤/ ١٥٣).\nوذهب آخرون إلى تقوية أمر العلاء، وقبول حديثه لإمكان الجمع بينه، وبين ما عارضه، واختلفوا في وجه الجمع:\nفقال أبو عبيد القاسم بن سلام: \"فوجه الحديث عندي -والله أعلم- أن هذا كان مِنْ نذر على ذلك الرجل في ذلك الوقت، أو تطوعٍ قد كان ألزمه نفسه، فلما فاته أمَره بقضائه. . .\". غريب الحديث (١/ ٢٥١) ومال إلى هذا المازري ﵀ في المعلم بفوائد مسلم (٢/ ٤٣) وحملت طائفة ما عارض حديث العلاء على صوم نصف شعبان مع ما قبله، وعلى الصوم المعتاد في النصف الثاني، وحديث العلاء على من تعمد الصوم بعد النصف، لا لعادة، ولا مضافًا إلى ما قبله. (تهذيب سنن أبي داود: ٣/ ٢٢٤).\nواستظهر الطحاوي وجهًا آخر: بحمل حديث العلاء على من يُضْعِفه الصوم عن صوم رمضان، وتخصيص التقدمة بمن يحتاط بزعمه لرمضان. (شرح معاني الآثار: ٢/ ٨٤ - ١١١) واستحسن هذا الحافظ ابن حجر في الفتح، وضعفه المنذري من قبل، ومع إمكان الجمع قوى الترمذي حديث العلاء حيث قال عنه: \"حسن صحيح، لا نعرفه إلا من هذا الوجه على هذا اللفظ\"، وحمل النهي فيه على كراهة تعمد الصوم لحال رمضان، وما ذهب إليه ﵀ هو خلاف ما ذكر عن الإمامين؛ ابن معين وأحمد، وجمهورِ العلماء، وقد حسن الذهبي حديث العلاء سوى ما أنكر عليه، كما تقدم ذكره في ح (٢٩١٢) وهذا مما أنكر عليه، والله تعالى أعلم.","vol":"7","page":349},{"text":"٢٩١٧ - حدثنا الصاغاني (^١)، أخبرنا روح (^٢)، حدثنا حماد بن سلمة، عن ثابت، عن مطرِّف (^٣) عن عمران بن حُصين، أن النَّبي ﷺ قال له أو لغيره: \"هل صمت من سَرر هذا الشهر شيئًا؟ قال: لا، قال: فإذا أفطرت فصم يومين\".\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عبادة بن العلاء القيسي البصري.\n(^٣) (م ٢/ ٩١ / أ).","vol":"7","page":353},{"text":"٢٩١٨ - حدثنا الصاغاني، حدثنا روح بن عبادة، حدثنا حماد، عن الجُرَيْرِي، عن أبي العلاء عن مطرِّف، عن عمران بن حصين، عن النبي ﷺ بمثله، غير أنه لم يقل: \"يومين\" (^١).\n_________\n(^١) حديث حماد عن ثابت وعن الجريري تقدم برقم (٢٩١١)، وقول المصنف هنا: \"ولم يقل: يومين\" يعني به الجريري لما روى الإمام أحمد في المسند (٤/ ٤٤٤) من طريق حماد عن ثابت، وعن الجريري، ثم قال: وقال الجريري: \"صم يومًا\".\nوقد اختلف على الجريري في هذا الحديث: فرواه يزيد بن هارون عنه، وقال: \"فصم يومين مكانه\"، كما تقدم في ح (٢٩١٠)، ورواه حماد عنه عند أحمد في مسنده (٤/ ٤٤٣)، وقال في حديثه: \"صم يومًا\".\nوتقدمت الإشارة إلى اختلاط الجريري، وأن يزيدًا سمع منه بعد الاختلاط، وسماع حماد منه قبل الاختلاط، والسند إلى حماد مستقيم لأنه من رواية روح وعفان عنه، وعفان من أثبت الناس في حماد، كما في شرح علل الترمذي لابن رجب (٢/ ٧٠٧).\nولكن كل من روى هذا الحديث قال فيه: \"فصم يومين مكانه\"، وهذه رواية الشيخين: البخاري ومسلم -كما تقدم في ح (٢٩١٠) - وغيرهما، ولمسلم من طريق شعبة، =\n⦗٣٥٤⦘ = قال: \"فصم يومًا أو يومين\". شك شعبة فيه، وقال: \"أظنه قال: يومين\" اهـ.\nوظن شعبة هو الصواب، وما روى حماد عن الجريري شاذ، لتفرد الجريري هذا عن كلِّ من روى هذا الحديث، وقد نبه المصنِّف إلى اختلاف الروايتين، واقتصر مسلم على رواية يزيد عن الجريري -وتقدم ما فيها- لموافقتها للصواب، وهذا من علو شأنه ومعرفته، وتنبيه المصنف على هذا من فوائد الاستخراج، والله أعلم.","vol":"7","page":353},{"text":"٢٩١٩ - حدثنا أبو علي الزعفراني (^١)، حدثنا سفيان بن عيينة، عن ابن أبي لَبيد (^٢)، عن أبي سلمة (^٣) قال: \"سألت عائشة عن صيام رسول الله ﷺ، فقالت: كان يصوم حتى نقول قد صام، ويفطر حتى نقول قد أفطر، ولم أره صام من شهرٍ قط أكثر من صيامه شعبان، كان يصوم شعبان كله، كان يصوم شعبان إلا قليلًا\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) عبد الله بن أبي لَبيد -بفتح اللام- المدني، الكوفي.\n(^٣) ابن عبد الرحمن بن عوف الزهري المدني.\n(^٤) أخرجه مسلم في صحيحه (٢/ ٨١١) كتاب الصيام -باب صيام النبي ﷺ في غير رمضان- ح ١١٥٦/ ١٧٦، من طريق ابن عيينة به نحوه، والبخاري (الصحيح مع الفتح: ٤/ ٢٥١) كتاب الصوم -باب صوم شعبان- ح ١٩٦٩.","vol":"7","page":354},{"text":"٢٩٢٠ - حدثنا الحسن بن عفان (^١)، حدثنا يحيى بن آدم (^٢)، حدثنا سفيان بن عيينة، عن عبد الله بن أبي لَبيد، بإسناده مثله.\nقالت عائشة: \"إنه ليكون عليَّ قضاء من رمضان، فأكاد\n⦗٣٥٥⦘ أن لا أقضيه حتى يكون شعبان\" (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) ابن سليمان الكوفي.\n(^٣) أخرجه مسلم -كما تقدم- من طريق ابن عيينة به، وما ذكره المصنف عن عائشة ﵂ أخرج نحوه الشيخان موصولًا.\nالبخاري (الصحيح مع الفتح: ٤/ ٢٢٢) كتاب الصوم -باب متى يقضي قضاء رمضان- ح ١٩٥٠، ومسلم (الصحيح: ٢/ ٨٠٢) كتاب الصيام -باب قضاء رمضان في شعبان- ح ١١٤٦.","vol":"7","page":354},{"text":"٢٩٢١ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا هشام (^٣) عن يحيى بن أبي كثير، عن أبي سلمة (^٤)، عن عائشة \"أن رسول الله ﷺ كان لا يصوم من السنة شهرًا إلا شعبان، فإنه كان يصوم شعبان كله\" (^٥).\n_________\n(^١) ابن عبد القاهر الأصبهاني.\n(^٢) انظر: مسند الطيالسي (٢٠٧).\n(^٣) ابن أبي عبد الله سَنْبَر الدستوائي.\n(^٤) ابن عبد الرحمن بن عوف الزهري.\n(^٥) أخرجه مسلم (٢/ ٨١١ ح ١١٥٦/ ١٧٧) من طريق معاذ بن هشام، عن أبيه -كما تقدم- به نحوه.\nومعاذ تقدم الكلام فيه في ح (٢٨٩٥)، وقد تابعه أبو داود هنا، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":355},{"text":"٢٩٢٢ - حدثنا عباس الدوري، حدثنا هارون (^١)، حدثنا علي -يعني: ابن المبارك (^٢) - حدثنا يحيى بن أبي كثير، حدثنا أبو سلمة، قال: حدثتني\n⦗٣٥٦⦘ عائشة أم المؤمنين \"أنه كان أحب الصلاة إلى رسول الله ﷺ ما داوم عليها، قالت: وكان إذا صلَّى صلاةً داوم عليها، كان يقول: \"خذوا من العمل ما تطيقون، فإن الله لا يمَلُّ حتى تملوا\"، قالت: ولم يكن يصوم من شهرٍ من سنة أكثر من صيامه من شعبان، كان يصوم شعبان كلَّه\" (^٣).\nرواه النضر (^٤) عن هشام (^٥)، عن يحيى بطوله (^٦).\n_________\n(^١) ابن إسماعيل الخزاز -بمعجمات- البصري.\n(^٢) الهُنَائي -بضم الهاء، وتخفيف النون، ممدودا- البصري.\n(^٣) أخرجه مسلم من طريق يحيى بن أبي كثير كما تقدم بنحوه، ولم يذكر في روايته شأن الصلاة، وهذا من زيادات المصنف، وفوائدِ الاستخراج في هذا الحديث، وقد روى البخاري هذا الحديث -كما تقدم في (ح ٢٩١٩) - بنحو لفظ المصنف، وفيه هذه الزيادة، وساق مسلم طرفًا منها، كما في صحيحه (١/ ٥٤٠) كتاب صلاة المسافرين -باب فضيلة العمل الدائم من قيام الليل وغيره- ح ٢١٥.\n(^٤) ابن شُمَيل المازني النحوي البصري.\n(^٥) ابن أبي عبد الله الدَستوائي.\n(^٦) لم أقف على من أخرج هذا التعليق، ورواية هشام عن يحيى تقدمت موصولة فيما مضى.","vol":"7","page":355},{"text":"٢٩٢٣ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب، حدثني مالك بن أنس (^٢) وعمرو بن (^٣) الحارث (^٤)، أنَّ أبا النضر (^٥) حدَّثهم، عن\n⦗٣٥٧⦘ أبي سلمة بن عبد الرحمن، عن عائشة زوج النبي ﷺ، أنها قالت: \"كان رسول الله ﷺ يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم، وما رأيت رسول الله ﷺ استكمل صيام شهر قط إلا رمضان، وما رأيت رسول الله ﷺ في شهرٍ أكثر صيامًا يومًا منه في شعبان\" (^٦).\n_________\n(^١) المرادي.\n(^٢) انظر: الموطأ (١/ ٣٠٩) كتاب الصيام -باب جامع الصيام.\n(^٣) (م ٢/ ٩٢/ ب)، ما سيأتي بعد هذا الموضع إلى قوله: \"عبد الله بن عمر\" في حديث (٤٢٩) ساقط من (م).\n(^٤) ابن يعقوب الأنصاري مولاهم المصري.\n(^٥) سالم بن أبي أمية، مولى عمر بن عبيد الله التيمي المدني.\n(^٦) أخرجه مسلم (الصحيح: ٢/ ٨١٠) كتاب الصيام -باب صيام النبي ﷺ في غير رمضان - ح ١١٥٦/ ١٧٥، من طريق مالك به نحوه، وقد تقدم في ح (٢٩١٩) أن البخاري أخرجه أيضًا، فهو متفقٌ عليه.","vol":"7","page":356},{"text":"٢٩٢٤ - أخبرنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أنّ مالكًا أخبره، ح\nوحدثنا الصاغاني (^٢)، أخبرنا إسحاق بن عيسى (^٣)، أخبرنا مالك مثله (^٤).\n_________\n(^١) الصدفي.\n(^٢) محمد بن إسحاق.\n(^٣) ابن نجيح البغدادي، ابن الطباع.\n(^٤) أخرجه مسلم من طريق مالك، كما تقدم.","vol":"7","page":357},{"text":"<span data-type='title' id=toc-469>باب بيان حظر صوم رمضان على المسلم الذي يجب عليه صومه إِلَّا إن رأى الهلال سَنَتَه، أو بإجماع المسلمين على رؤيته،</span> فإن غُمِّي (^١) عليه واختلفوا في رؤيته عدَّ الشهر الماضي ثلاثين يومًا ثمّ صام، فلا يكون في الصوم الذي يصومه شك، والدليل على أن من صام بشهادة شهود على رؤيته أو بخبر بلدة أخرى أن أهلها رأوه واختلف المسلمون في صحة رؤيته وجب عليه إعادة صوم ذلك اليوم، لأن (^٢) النّبيّ ﷺ أمر الصائم بصومه ليلة رؤيته الهلال بعلم نفسه، أو يستبين بدخول الشهر، وعلى أن من رأى الهلال وحده لا يسعه إِلَّا أن يصوم وإن كان الناس (مفطرون)، وكذلك إن رأى هلال شوال وحده لا يسعه أن يصوم وأن كان الناس (صائمون) (^٣)، وعلى أن لكل بلدة رؤيتها، ليس لهم أن يستظهروا رؤية غيرهم\n_________\n(^١) غُمَّ علينا الهلال إذا حال دون رؤيته غيم أو نحوه، من غممت الشيء إذا غطيته.\nانظر: النهاية (٣/ ٣٨٨).\n(^٢) في الأصل: \"أن\"، والمثبت يقتضيه السياق.\n(^٣) ما بين القوسين هكذا في الأصل، وقد ضبب عليهما، لأن كلا منهما خبر لـ \"كان\"، منصوب بالياء، ولعلَّ المثبت من إجراء الجمع المذكر السالم مجرى (عربون) في لزوم الواو وإعرابه بالحركات. انظر: ضياء السالك إلى أوضح المسالك (١/ ٧٤ - ٧٧).","vol":"7","page":358},{"text":"حتّى يتقدموا على صيام الشهر وإفطاره على الظن ولم يتيقن، وكذلك يجب في الفطر مثل ما يجب في الصوم، بدليل حديث رسول الله ﷺ، إذ يميِّز بينهما ﷺ","vol":"7","page":359},{"text":"٢٩٢٥ - حدّثنا أبو داود الحرّاني (^١)، حدّثنا يعقوب بن إبراهيم بن سعد (^٢)، حدّثنا أبي، عن محمّد بن مسلم بن شهاب بن عبيد الله بن عبد الله بن الحارث بن زهرة بن كلاب (^٣)، ح\nوحدثنا الصائغ (^٤) بمكة، حدّثنا سليمان بن داود (^٥)، ح\nوحدثنا الصاغاني، حدّثنا يونس بن محمّد (^٦)، قالا: حدّثنا إبراهيم بن\n⦗٣٦٠⦘ سعد، عن ابن شهاب، عن سعيد بن المسيَّب، عن أبي هريرة، عن النبي ﷺ، قال: \"إذا رأيتم الهلال فصوموا، وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فصوموا ثلاثين يومًا\" (^٧).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) ابن إبراهيم بن عبد الرّحمن بن عوف الزّهريُّ.\n(^٣) هكذا بالأصل، والذي في كتب التراجم والأنساب: محمّد بن مسلم بن عبيد الله بن عبد الله ابن شهاب بن عبد الله بن الحارث بن زهرة بن كلاب بن مرّة بن كعب بن لؤي بن غالب القرشي الزّهريُّ.\nهكذا قال غير واحد ممّن ترجم لمحمد بن مسلم الزّهريُّ، وهو الصواب.\nانظر: جمهرة النسب (١/ ٧٩)، التاريخ الكبير للبخاري (١/ ٢٢٠)، جمهرة أنساب العرب (١٣٠)، الأنساب للسمعاني (٣/ ١٨٠)، وفيات الأعيان (٤/ ١٧٧)، تهذيب الكمال (٢٦/ ٤١٩)، سير أعلام النُّبَلاء (٥/ ٣٢٦).\n(^٤) محمّد بن إسماعيل بن سالم البغدادي، نزيل مكّة.\n(^٥) ابن داود بن علي بن عبد الله بن عبّاس الهاشمي البغدادي.\n(^٦) ابن مسلم البغدادي المؤدب.\n(^٧) أخرجه مسلم (الصّحيح: ٢/ ٧٦٢) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال والفطر لرؤية الهلال - ح ١٠٨١/ ١٧ من طريق إبراهيم بن سعد به، مثله.","vol":"7","page":359},{"text":"٢٩٢٦ - حدّثنا الصائغ بمكة، حدّثنا سليمان بن داود الهاشمي، حدّثنا إبراهيم بن سعد -أيضًا- عن الزّهريّ، عن سالم، عن أبيه، عن النبي ﷺ، قال: \"إذا رأيتم الهلال فصوموا، وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فاقدروا له\" (^١).\n_________\n(^١) أخرجه مسلم (الصّحيح: ٢/ ٧٦٠) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال- ح ١٠٨٠/ ٨ من طريق يونس، والبخاري (الصّحيح مع الفتح: ٤/ ١٣٥) كتاب الصوم -باب: هل يقال رمضان أو شهر رمضان ح (١٩٠٠) من طريق عقيل، كلاهما عن ابن شهاب به مثله.","vol":"7","page":360},{"text":"٢٩٢٧ - حدّثنا الربيع بن سليمان (^١)، حدّثنا عبد الله بن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، قال: حدثني سالم بن عبد الله أنَّ عبد الله بن عمر قال: سمعت رسول الله ﷺ يقول: \"إذا رأيتموه فصوموا، وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فاقدروا له\" (^٢).\n_________\n(^١) المرادي.\n(^٢) أخرجه مسلم -كما تقدّم - من طريق حرملة بن يحيى، عن ابن وهب، عن يونس به، مثله، وقد بيَّن المصنِّف أنه عبد الله بن وهب، ويونس هو ابن يزيد، وهذا من فوائد الاستخراج.","vol":"7","page":360},{"text":"٢٩٢٨ - حدّثنا الصاغاني، حدّثنا أبو النضر (^١)، حدّثنا شعبة، قال:\n⦗٣٦١⦘ أخبرني محمّد بن زياد (^٢)، قال: سمعت أبا هريرة، قال: قال رسول الله، -أو قال أبو القاسم ﷺ: \"صوموا لرؤيته، وأفطروا لرؤيته، فإن غُمَّ عليكم الشهر فعدوا ثلاثين\" (^٣).\nرواه غندر (^٤) وعيسى (^٥): \"غُمِّيَ\" (^٦).\n_________\n(^١) هاشم بن القاسم بن مسلم الليثي مولاهم البغدادي.\n(^٢) الجمحي مولاهم المدني.\n(^٣) أخرجه مسلم (الصّحيح: ٢/ ٧٦٢) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال، والفطر لرؤيته - ح ١٠٨١/ ١٩ من طريق شعبة بن الحجاج به نحوه، وقوله في الإسناد \"أو قال أبو القاسم ﷺ \" ليس في حديثه، وهو عند البخاريّ (الصّحيح مع الفتح: ٤/ ١٤٣) كتاب الصوم -باب قول النبي ﷺ: إذا رأيتم الهلال فصوموا - ح ١٩٠٩. والشك من شعبة، كما في منتقى ابن الجارود (١٣٧) ح ٣٧٦.\n(^٤) محمّد بن جعفر الهذلي.\n(^٥) ابن يونس بن أبي إسحاق السبيعي.\n(^٦) رواية غندر: رواها الإمام أحمد في مسنده (٢/ ٤٥٦)، لكن قال فيها: \"فإن غُبِّي\"، ورواية عيسى: رواها ابن الجارود في المنتقى -كما تقدّم - وقال في روايته: \"فإن غمَّ\"، وأمّا اللّفظ الّذي أشار إليه المصنِّف عنهما فلم أقف عليه عنهما. والله أعلم.\nوغُمَّ وغُمِّي بمعنى واحد وقد تقدّم، وأمّا غبي فمن الغباوة وهي عدم الفطنة، وهي استعارة لاختفاء الهلال.\nانظر: لسان العرب (١٢/ ٤٤٣)، (١٥/ ١٣٥) فتح الباري (٤/ ١٤٨).","vol":"7","page":360},{"text":"٢٩٢٩ - حدّثنا أبو خليفة (^١)، حدّثنا عبد الرّحمن بن بكر بن الربيع بن مسلم (^٢)، حدّثنا الربيع بن مسلم (^٣)، عن\n⦗٣٦٢⦘ محمّد بن زياد، عن أبي هريرة، قال: سمعت أبا القاسم ﷺ يقول: \"صوموا لرؤيته وأفطروا لرؤيته، كان غُمَّ عليكم فأكملوا العدة ثلاثين\" (^٤).\n_________\n(^١) الفضل بن الحباب -بضم الحاء المهملة؛ لقب أبيه عمرو - بن محمّد الجمحي البصري.\n(^٢) الجمحي البصري.\n(^٣) الجمحي البصري.\n(^٤) أخرجه مسلم من طريق الربيع بن مسلم، به نحوه (ح ١٠٨١/ ١٨)، كما تقدّم.","vol":"7","page":361},{"text":"٢٩٣٠ - حدّثنا إبراهيم بن الحسين الهمذاني (^١) وأبو داود السجستاني (^٢) قالا: حدّثنا أبو سلمة موسى بن إسماعيل (^٣)، حدّثنا إسماعيل بن جعفر (^٤)، قال: أخبرني محمّد -يعني: ابن أبي حرملة، وهو ابن حويطب بن عبد العزى بن عامر بن لؤي (^٥) - قال: أخبرني كريب (^٦)، أنَّ أم الفضل بنت الحارث (^٧) بعثته إلى معاوية بن أبي سفيان بالشام، قال: \"قدمت الشّام فقضيت حاجتها، فاستهلَّ عليَّ رمضان وأنا بالشام، فرأينا الهلال ليلة الجمعة، ثمّ قدمت المدينة في آخر الشهر، فسألني ابن عباس، ثمّ ذكر الهلال، فقال: متى رأيتم الهلال؟ قلت:\n⦗٣٦٣⦘ رأيت (^٨) ليلة الجمعة، فقال: أنت رأيته؟ قلت: نعم، ورآه الناس، وصاموا وصام معاوية، قال: لكنا رأيناه ليلة السبت، فلا نزال نصومه حتّى نكمل الثلاثين أو نراه، قلت: ألَّا تكتفي برؤية معاوية؟ قال: لا، هكذا أمرنا رسول الله ﷺ \" (^٩).\n_________\n(^١) أبو إسحاق ابن ديزيل.\n(^٢) انظر: سننه (٢/ ٧٤٨) كتاب الصوم -باب إذا رؤي الهلال في بلد قبل الآخرين بليلة - ح ٢٣٣٢.\n(^٣) المِنقري التبوذكي البصري.\n(^٤) ابن أبي كثير الأنصاري الزُّرقي.\n(^٥) القرشي المدني.\n(^٦) ابن أبي مسلم الهاشمي - مولاهم - المدني، مولى ابن عبّاس ﵁.\n(^٧) لُبَابَة - بتخفيف الموحدة - بنت الحارث بن حَزْن -بفتح المهملة، وسكون الزاي، بعدها نون- الهلالية، زوج العباس بن عبد المطلب، وأخت زوج النبي ﷺ ميمونة بنت الحارث ﵁.\n(^٨) في مسلم: \"رأيناه\".\n(^٩) أخرجه مسلم (الصّحيح: ٢/ ٧٦٥) كتاب الصِّيام -باب بيان أن لكل بلد رؤيتهم- ح ١٠٨٧، من طريق إسماعيل بن جعفر به نحوه.\nوقوله في الإسناد: وهو ابن حويطب .. إلخ زيادة ليست عند مسلم، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":362},{"text":"٢٩٣١ - حدّثنا أبي ﵀، حدّثنا علي بن حُجْر (^١)، حدّثنا إسماعيل بن جعفر بمثله (^٢).\n_________\n(^١) السعدي المروزي، والحديث في جزئه (٢/ ٥١٩) ح ٣١٩.\n(^٢) أخرجه مسلم -كما تقدّم - من طريق ابن حُجْر به، وذكر المصنِّف أنه علي بن حجر، وهذا من فوائد استخراجه في هذا الإسناد.","vol":"7","page":363},{"text":"٢٩٣٢ - حدّثنا يوسف القاضي (^١)، حدّثنا أبو الربيع (^٢)، حدّثنا إسماعيل، حدّثنا محمّد بن أبي حرملة، بإسناده مثله (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل البغدادي.\n(^٢) سليمان بن داود العتكي البصري، نزيل بغداد.\n(^٣) أخرجه مسلم من طريق إسماعيل بن جعفر، كما تقدّم.","vol":"7","page":363},{"text":"<span data-type='title' id=toc-470>باب بيان إجازة الحكم في شهر تام بتسعة وعشرين ليلة، والاستعمال به في الأحكام إِلَّا في الصوم والفطر</span>","vol":"7","page":364},{"text":"٢٩٣٣ - حدّثنا موسى بن إسحاق القواس الكوفي، حدّثنا عبد الله بن نمير (^١)، حدّثنا عبيد الله (^٢)، عن نافع، عن ابن عمر، أنَّ رسول الله ﷺ قال: \"الشهر هكذا وهكذا وهكذا، ثمّ نقص إبهامه -يعني تسعًا (^٣) وعشرين-، فإذا رأيتموه فصوموا، وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فاقدروا ثلاثين\" (^٤).\n_________\n(^١) الهمداني الكوفي.\n(^٢) ابن عمر بن حفص بن عاصم بن عمر بن الخطّاب العُمري.\n(^٣) في الأصل: \"تسع\" وضبب عليها، والصواب المثبت.\n(^٤) أخرجه مسلم (الصّحيح: ٢/ ٧٥٩) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال- ح ١٠٨٠/ ٥ من طريق ابن نمير، به، وساق بعضه وأحال متنه إلى ما قبله، ومن فوائد الاستخراج هنا:\n١ - تسمية عبد الله بن نمير.\n٢ - بيان المتن المحال به على المتن المحال عليه.","vol":"7","page":364},{"text":"٢٩٣٤ - حدّثنا محمّد بن إسحاق بن الصبَّاح الصنعاني، والدَّبري (^١) -واللفظ لمحمد - قال محمّد: أخبرنا، وقال الدَّبري: عن عبد الرزّاق (^٢)، عن معمر، ح\n⦗٣٦٥⦘ وحدثنا محمّد بن إسماعيل الصائغ، حدّثنا سليمان بن حرب (^٣)، ح\nوحدثنا الصاغاني (^٤) وأبو أمية (^٥)، قالا: حدّثنا أبو النعمان (^٦)، قالا: حدّثنا حماد بن زيد، عن أيوب (^٧)، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: \"إنّما الشهر تسعٌ وعشرون إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فاقدروا له ثلاثين يومًا\" (^٨).\n_________\n(^١) إبراهيم بن إسحاق.\n(^٢) انطر: المصنِّف (٤/ ١٥٦) كتاب الصِّيام -باب الصِّيام- ح ٧٣٠٧، فقد رواه عن معمر، عن أيوب به، ولم يقل في روايته: \"إنّما الشهر تسعٌ وعشرون\".\n(^٣) الأزدي البصري.\n(^٤) محمّد بن إسحاق.\n(^٥) محمّد بن إبراهيم بن مسلم.\n(^٦) محمّد بن الفضل السدوسي البصري.\n(^٧) ابن أبي تميمة كيسان السختياني البصري.\n(^٨) أخرجه مسلم ح (١٠٨٠/ ٦) كما تقدّم من طريق إسماعيل بن علية عن أيوب به، نحوه ولم يقل في حديثه: \"ثلاثين يومًا\" وهذه زيادة صحيحة تقدمت في الحديث السابق، وحماد بن زيد أكبر في أيوب من ابن عليَّة.\nانظر: شرح علل التّرمذيّ (٢/ ٦٩٩).","vol":"7","page":364},{"text":"٢٩٣٥ - حدّثنا إسماعيل (^١) ويوسف (^٢) القاضيين (^٣)، قالا: حدّثنا سليمان بن حرب، حدّثنا حماد بن زيد، بإسناده مثله: \"فإن أغمي عليكم فاقدروا له\".\n⦗٣٦٦⦘ قال نافع: كان ابن عمر إذا مضى من شعبان تسع وعشرون نُظِر له، فإن رئي فذاك، وإن لم يُرَ ولم يَحُل دون منظره سحابٌ ولا قترة (^٤) أصبح مفطرًا، وإن حال دون منظره سحابٌ أو قترة أصبح صائمًا، وكان يفطر مع النَّاس، ولا يأخذ بالحساب (^٥).\nروى حميد بن مَسْعَدة (^٦)، عن بشر بن المفضل (^٧)، عن سلمة بن علقمة (^٨)، عن نافع، عن ابن عمر، قال النبي ﷺ، مثله: \"فاقدروا له\" (^٩).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد البصري.\n(^٢) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد البغدادي.\n(^٣) كذا في الأصل وضبب عليها، والجادة: \"القاضيان\"، ولعلّها على تقدير: \"أعني القاضيين\".\n(^٤) القترة: الغبرة في الهواء؛ الحائلة بين الإبصار وبين رؤية الهلال. معالم السنن (٢/ ٧٤١).\n(^٥) أخرجه مسلم -كما تقدّم- من طريق أيوب به مثله، دون فعل ابن عمر، والحديث بهذه الزيادة أخرجه أبو داود في سننه (٢/ ٧٤٠) كتاب الصوم -باب الشهر يكون تسعًا وعشرين - ح ٢٣٢٠، من طريق سليمان بن داود، والبيهقي في السنن الكبرى (٤/ ٢٠٤) كتاب الصِّيام -باب الصوم لرؤية الهلال أو استكمال العدد ثلاثين، من طريق سليمان بن حرب، كلاهما: عن حماد بن زيد به مثله.\nوذكر فعل ابن عمر ممّا زاده حماد في روايته -كما قال ذلك البيهقي ﵀ وهذه الزيادة من فوائد الاستخراج في هذا الحديث، والله تعالى أعلم.\n(^٦) ابن المبارك السامي الباهلي.\n(^٧) ابن لاحق الرَّقاشي -بقاف ومعجمة- البصري.\n(^٨) التميمي البصري.\n(^٩) أخرجه مسلم في صحيحه (٢/ ٧٦٠) ح ١٠٨٠/ ٧، من طريق حميد به، كما تقدّم.","vol":"7","page":365},{"text":"٢٩٣٦ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أن مالك بن أنس (^٢) أخبره، عن نافع، عن ابن عمر، أنَّ رسول الله ﷺ ذكر\n⦗٣٦٧⦘ رمضان، فقال: \"لا تصوموا حتّى تروا الهلال، ولا تفطروا حتى تروه، كان غُمَّ عليكم فاقدروا له\" (^٣).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) انظر: الموطَّأ (١/ ٢٨٦) كتاب الصِّيام -باب ما جاء في رؤية الهلال للصوم والفطر =\n⦗٣٦٧⦘ = في رمضان.\n(^٣) أخرجه مسلم (الصّحيح: ٢/ ٧٥٩) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال - ح ١٠٨٠/ ٣، من طريق مالك، والبخاري (الصّحيح مع الفتح: ٤/ ١٤٣) كتاب الصوم -باب قول النبي ﷺ: \"إذا رأيتم الهلال فصوموا … \" - ح ١٩٠٦، كلاهما من طريق مالك به مثله.","vol":"7","page":366},{"text":"٢٩٣٧ - حدّثنا محمّد بن إسماعيل الصائغ، حدّثنا روح بن عبادة (^١)، حدّثنا مالك بإسناده مثله (^٢).\n_________\n(^١) ابن العلاء القيسي البصري.\n(^٢) تقدّم تخريجه في الّذي قبله.","vol":"7","page":367},{"text":"٢٩٣٨ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنَّ مالك بن أنس أخبره عن عبد الله بن دينار (^١)، عن ابن عمر، أن رسول الله ﷺ قال: \"الشهر تسعٌ وعشرون، فلا تصوموا حتّى تروا الهلال، ولا تفطروا حتّى تروه، فإن غُمَّ عليكم فاقدروا له\" (^٢).\n_________\n(^١) العدوي مولاهم المدني. انظر: تهذيب الكمال (١٤/ ٤٧٤).\n(^٢) أخرجه مسلم (الصّحيح: ٢/ ٧٦٠ ح ١٠٨٠/ ٩) من طريق عبد الله بن دينار به مثله، والحديث رواه البخاريّ (الصّحيح مع الفتح ٤/ ١٤٣) كتاب الصوم -باب قول النبي ﷺ: \"إذا رأيتم الهلال … \" ح (١٩٠٧)، أيضًا من طريق مالك، لكن قال في لفظه: \"فإن غمَّ عليكم فأكملوا العدة ثلاثين\"، وهذا فيه بيان لمعنى فاقدروا له، والله أعلم.","vol":"7","page":367},{"text":"٢٩٣٩ - حدّثنا علي بن شيبة البغدادي (^١) -بمصر- وأبو أمية (^٢)، قالا: حدّثنا روح بن عبادة، حدّثنا زكريا بن إسحاق (^٣)، حدّثنا عمرو بن دينار (^٤)، أنَّه سمع عبد الله بن عمر يقول: سمعت رسول الله ﷺ يقول: \"الشهر هكذا وهكذا وهكذا، وقبض إبهامه في الثالثة\" (^٥).\n_________\n(^١) علي بن شيبة بن الصلت بن عصفور، أبو الحسن السدوسي مولاهم، بصري سكن بغداد ثمّ مصر، توفي (٢٧٢ هـ).\nذكره الخطيب البغدادي في تاريخ بغداد (٤/ ٤٣٦) ولم يذكر فيه جرحًا أو تعديلًا سوى قوله \"روى عنه عبد العزيز بن أحمد وغيره من المصريين أحاديث مستقيمة\".\n(^٢) محمّد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) المكي.\n(^٤) الجمحي مولاهم المكي.\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٠ ح ١٠٨٠/ ١٠) من طريق روح بن عبادة به، مثله.","vol":"7","page":368},{"text":"٢٩٤٠ - وحدثنا علي بن شيبة، حدّثنا روح، ح\nوحدثنا أبو داود السجستاني (^١)، حدّثنا سليمان بن حرب، قالا: حدثنا شعبة، عن الأسود بن قيس (^٢)، عن سعيد بن عمرو -يعني ابن سعيد بن العاص (^٣) - عن ابن عمر قال: قال رسول الله ﷺ: \"إِنَّا أُمُّة أُمِّيَّة\n⦗٣٦٩⦘ لا نكتب ولا نحسب، الشهر هكذا وهكذا وهكذا\". وخَنَس (^٤) سليمان إصبعه في الثّالثة \"والشهر هكذا وهكذا وهكذا\" يعني تمام ثلاثين (^٥).\n_________\n(^١) انظر: سننه (٢/ ٧٣٩) كتاب الصوم -باب الشهر يكون تسعًا وعشرين- ح ٢٣١٩.\n(^٢) العبدي الكوفي.\n(^٣) الأموي المدني، ثمّ الدمشقي.\n(^٤) خنس: أي قبضها. النهاية في غريب الحديث (٢/ ٨٤).\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦١ ح ١٠٨٠/ ١٥)، والبخاري (الصّحيح مع الفتح: ٤/ ١٥١) كتاب الصوم -باب قول النبي ﷺ: \"لا نكتب ولا نحسب\" - ح ١٩١٣، كلاهما من طريق شعبة به نحوه، وزاد المصنِّف في نسب سعيد بن عمرو: \"ابن العاص\"، وهذا من فوائد الاستخراج.","vol":"7","page":368},{"text":"٢٩٤١ - حدّثنا أبو علي الزعفراني (^١)، حدّثنا عبيدة بن حميد (^٢)، حدّثنا الأسود بن قيس، عن سعيد بن عمرو القرشي، أنَّ عبد الله بن عمر حدَّثهم، عن النبي ﷺ، قال: \"إنَّا أُمَّةٌ أُمِّيَّةٌ لا نكتب ولا نحسب، وإن الشهر هكذا وهكذا وهكذا\" وضرب عبيدة بيده على الأخرى ثلاث مرارٍ، ونقص في الثّالثة إبهامه (^٣).\n_________\n(^١) الحسن بن محمّد بن الصبَّاح البغدادي.\n(^٢) أبو عبد الرّحمن، المعروف بالحذَّاء، التيمي -وقيل: الليثي، وقيل: الضبي- الكوفي.\n(^٣) أخرجه مسلم (الصّحيح: ٢/ ٧٦١ ح ١٠٨٠/ ١٥) من طريق الأسود بن قيس به نحوه، والمصنف نسب سعيدًا بالقرشي، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":369},{"text":"٢٩٤٢ - حدثني أبو بكر محمّد بن أحمد بن حبيب الذَّارع (^١)،\n⦗٣٧٠⦘ حدّثنا أبو عاصم (^٢)، حدّثنا سفيان الثّوريّ، عن الأسود بن قيس بمثل حديث سعيد (^٣).\n_________\n(^١) الذَّارع: بفتح الدال المشددة المنقوطة، والراء المهملة بعد الألف، وفي آخرها العين المهملة، نسبة إلى الذرع للثياب والأرض -كما في الأنساب للسمعاني (٣/ ٥) -، له ذكر في تاريخ بغداد (١/ ٢٩١) ولم أر فيه جرحًا ولا تعديلًا، توفي سنة (٢٨٠ هـ).\n(^٢) الضحاك بن مخلد النبيل.\n(^٣) أخرجه مسلم -كما تقدّم- من طريق سفيان -مهملًا- به، وأبان المصنِّف في روايته أنه الثّوريّ، وقول المصنِّف ﵀ \"بمثل حديث سعيد\" أراد به الحديث الّذي قبل هذا، ولم يذكر مسلم سوى بعض حديث سفيان، ونبَّه عليه المصنِّف، وما ذكر هي من فوائد الاستخراج في هذا الحديث.","vol":"7","page":369},{"text":"٢٩٤٣ - حدّثنا محمّد بن يحيى (^١)، ومحمد بن إسحاق بن الصبَّاح الصنعاني قالا: حدّثنا عبد الرزّاق، أخبرنا معمر قال الزّهريُّ: وأخبرني عروة (^٢)، عن عائشة قالت: \"فلما بلغ رسول الله ﷺ تسعًا وعشرين ليلة دخل عليَّ رسول الله ﷺ-قالت: فبدأ بي- فقلت: يا رسول الله إنك أقسمت أن لا تدخل علينا شهرًا، وإنك قد دخلت عليَّ من تسعٍ وعشرين أعدُّهنَّ؟! فقال: \"إن الشهرَ تسع وعشرين (^٣) \" (^٤).\n_________\n(^١) الذهلي النيسابوري.\n(^٢) ابن الزبير بن العوام الأسدي.\n(^٣) هكذا في الأصل، ونسخة (م)، وفي صحيح مسلم: \"تسع وعشرون\"، ولعلّ المثبت باب (غسلين).\n(^٤) أخرجه مسلم (الصّحيح: ٢/ ٧٦٣) كتاب الصِّيام -باب الشهر يكون تسعًا وعشرين - ح ١٠٨٣/ ٢٢، من طريق عبد الرزّاق به، نحوه.","vol":"7","page":370},{"text":"٢٩٤٤ - حدّثنا ابن أبي مسرّة (^١)، حدّثنا المُقرئ (^٢)، حدّثنا اللَّيث بن\n⦗٣٧١⦘ سعد، عن أبي الزبير (^٣)، عن جابر قال: \"اعتزل رسول الله ﷺ نساءه، فخرج إلينا من تسعٍ وعشرين، فقلت: إنّما اليوم تسعٌ وعشرون؟! فقال: إنّما الشهر هكذا وصفق بيده ثلاث مرات، وخفض إصبعًا واحدًا في الآخرة\" (^٤).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث بن أبي مَسرّة المكي.\n(^٢) عبد الله بن يزيد القرشي العدوي، المكي.\n(^٣) محمّد بن مسلم بن تدرس الأسدي مولاهم المكي.\n(^٤) أخرجه مسلم (الصّحيح: ٢/ ٧٦٣ ح ١٠٨٤) -كما تقدّم- من طريق اللَّيث بن سعد به، نحوه.","vol":"7","page":370},{"text":"٢٩٤٥ - حدّثنا الصّاغاني، حدّثنا روح (^١)، ح\nوحدثنا يوسف بن مسلَّم (^٢)، حدّثنا حجّاج (^٣)، قالا: حدّثنا ابن جريج (^٤)، قال: أخبرني أبو الزبير، أنه سمع جابرًا يقول: اعتزل النّبيّ ﷺ نساءه شهرًا، فخرج النّبيّ ﷺ صباح تسعٍ وعشرين، فقال بعض القوم: يا رسول الله إنّما أصبحنا من تسعٍ وعشرين؟ فقال النَّبي ﷺ: \"إنَّ الشهر يكون تسعًا وعشرين\"، ثمّ صفَّق النّبيّ ﷺ بيده ثلاثًا؛ مرتين بأصابع يديه كلّها، والثالثة بالتسع منها (^٥).\n_________\n(^١) ابن عبادة بن العلاء القيسي البصري.\n(^٢) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٣) ابن محمّد المصيصي الأعور.\n(^٤) عبد الملك بن عبد العزيز بن جريج المكي.\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٣ ح ١٠٨٤/ ١٠) من طريق حجاج بن محمّد به مثله، إِلَّا أنه قال: \"ثمّ طبَّق\".","vol":"7","page":371},{"text":"٢٩٤٦ - حدّثنا (^١) الصاغاني، وابن أبي الحارث (^٢)، قالا: حدّثنا روح، حدّثنا (^٣) زكريا بن إسحاق، حدّثنا أبو الزبير، عن جابر، قال: \"هجر رسول الله ﷺ نساءه شهرًا … \"، وذكر الحديث بنحوه (^٤).\n_________\n(^١) (م ٢/ ٩٢ / أ).\n(^٢) أحمد بن محمّد بن يوسف بن أبي الحارث البزار [¬*] البغدادي، توفي (٢٧٠ هـ): ذكره الخطيب في تاريخ بغداد (٥/ ١٢١) وقال: \"كان ثقة\".\n(^٣) في نسخة (م): \"روح بن زكريا\"، والصواب ما في الأصل، وهو المثبت.\n(^٤) أخرجه مسلم من طريق أبي الزبير، كما تقدّم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابها: البزاز، وانظر الأحاديث التالية (٢٩٤٦، ٣١٧٧، ٤١٩٤، ٤١٩٦، ٤٦٨٤، ٨٠٤٧، ٩٢٠٥، ١٢٨٣٧).","vol":"7","page":372},{"text":"٢٩٤٧ - حدّثنا يوسف بن مسلَّم، ومحمد بن إسماعيل بن سالم المكي، قالا: حدّثنا حجاج، عن ابن جريج، قال: أخبرني يحيى بن عبد الله بن محمّد بن صَيْفِي (^١)، أنَّ عكرمة بن عبد الرّحمن بن الحارث (^٢) أخبره، أنَّ أمَّ سلمة أخبرته \"أنَّ النّبيّ ﷺ حلف أن لا يدخل على بعض نسائه شهرًا، فلما مضى تسعة وعشرون يومًا غدا عليهنَّ -أو راح- فقيل (^٣) له: إنَّك حلفت يا نبي الله أن لا تدخل علينا (^٤) شهرًا؟! قال: \"إنَّ الشهر يكون تسعة وعشرين يومًا\" (^٥).\n_________\n(^١) المكي. وفي نسخة (م): \"ضيفي\"، والصواب المثبت، كما في الأصل وصحيح مسلم كتب التراجم.\n(^٢) ابن هشام المخزومي المدني.\n(^٣) في (م): \"فقال\".\n(^٤) في الأصل، و(م): \"عليهم\"، وضبب عليها في الأصل، والمثبت ما في صحيح مسلم.\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٤ ح ١٠٨٥/ ٢٥) من طريق حجاج بن محمّد، والبخاري (الصّحيح مع الفتح: ٤/ ١٤٣) كتاب الصوم -باب قول النبي ﷺ: إذا =\n⦗٣٧٣⦘ = رأيتم الهلال فصوموا، وإذا رأيتموه فأفطروا - ح ١٩١٠، من طريق أبي عاصم، كلاهما: عن ابن جريج به نحوه.","vol":"7","page":372},{"text":"٢٩٤٨ - حدّثنا محمّد بن عبد الرّحمن بن علي أبو بكر الجعفي، وعباس الدوري (^١)، قالا: حدّثنا محمّد بن بشر العبدي، حدّثنا إسماعيل بن أبي خالد (^٢)، عن محمّد بن سعد بن أبي وقّاص، عن أبيه، قال: ضرب رسول الله ﷺ بيده على الأخرى، وقال: \"الشهر هكذا وهكذا\"، ثمّ نقص في الثّالثة إصبعًا (^٣).\n_________\n(^١) عبّاس بن محمّد بن حاتم الدوري.\n(^٢) الأحمسي مولاهم البجلي.\n(^٣) أخرجه مسلم (الصّحيح: ٢/ ٧٦٤ ح ١٠٨٦/ ٢٦) -كما تقدّم- من طريق محمّد بن بشر به مثله، ومن فوائد الاستخراج في هذا الإسناد بيان نسبة محمّد بن بشر، وكنية جد محمّد بن سعد، حيث خلا إسناد مسلم من ذلك.","vol":"7","page":373},{"text":"٢٩٤٩ - حدّثنا حمدان بن الجنيد (^١)، والصاغاني، قالا: حدّثنا معاوية بن عمرو (^٢)، حدثنا زائدة (^٣)، عن إسماعيل بن أبي خالد، عن محمّد بن سعد، عن أبيه، عن النبي ﷺ، قال: \"الشهر هكذا وهكذا؟ عشرًا وعشرًا وتسعًا (^٤) \" (^٥).\n_________\n(^١) محمّد بن أحمد بن الجنيد الدقاق.\n(^٢) ابن المهلب بن عمرو الأزدي البغدادي.\n(^٣) ابن قدامة الثقفي، الكوفي.\n(^٤) في الأصل، و(م): \"تسع\" وضبب عليها في الأصل، والصواب المثبت، كما في صحيح مسلم، وهو معطوف على (عشرا) بالنصب، لأنه حال مؤولة بالمشتق بمعنى: معدودًا.\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٤ ح ١٠٨٦/ ٢٧) -كما تقدّم- من طريق زائدة به، نحوه.","vol":"7","page":373},{"text":"<span data-type='title' id=toc-471>باب ذكر الخبر المبين أن الشهر يكون تسعًا وعشرين، ويكون ثلاثين، وأن الشهرين في السنة لا يجتمعان في التسع والعشرين، رمضان وذا الحجة</span>","vol":"7","page":374},{"text":"٢٩٥٠ - حدّثنا علي بن شيبة (^١) وأبو أمية، قالا: حدّثنا روح بن عبادة، حدثنا (^٢) شعبة، عن عقبة بن حريث (^٣)، قال: سمعت ابن عمر يقول: قال نبي الله ﷺ: \"الشهر تسعٌ وعشرون\" وطبَّق (^٤) كفَّيه ثلاث مرات، وكسر الإبهام في الثالثة، وأحسبه (^٥) قال: \"الشهر ثلاثون\" وطبَّق بأصابعه ثلاث مرات (^٦).\n_________\n(^١) ابن الصلت بن عصفور.\n(^٢) (م ٢/ ٩٣/ ب).\n(^٣) التغلبي الكوفي.\n(^٤) في مسلم (الصّحيح: ٢/ ٧٦١ ح ١٠٨٠/ ١٤) كتاب الصِّيام -باب وجوب صوم رمضان لرؤية الهلال: \"وطبَّق شعبة\".\n(^٥) القائل هو: عقبة، كما في رواية مسلم.\n(^٦) أخرجه مسلم -كما تقدم- من طريق شعبة به نحوه.","vol":"7","page":374},{"text":"٢٩٥١ - وحدثنا أبو أمية -أيضًا- عن أبي الوليد (^١)، عن شعبة بنحوه (^٢).\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) أخرجه مسلم -كما تقدّم- من طريق شعبة.","vol":"7","page":374},{"text":"٢٩٥٢ - وحدثنا يزيد بن سنان (^١)، حدّثنا يعقوب بن إسحاق الحضرمي، حدّثنا شعبة، عن عقبة بن حريث، عن ابن عمر، عن النبي ﷺ قال: \"الشهر تسعٌ وعشرون\"، قال يعقوب: وأحسبه قال أيضًا: \"ثلاثون\" (^٢).\n_________\n(^١) ابن يزيد القزَّاز البصري.\n(^٢) أخرجه مسلم -كما تقدم- من طريق شعبة به نحوه.","vol":"7","page":375},{"text":"٢٩٥٣ - حدّثنا جعفر الصائغ (^١) [بمكة] (^٢)، حدّثنا عفان (^٣)، حدّثنا عبد الواحد بن زياد (^٤)، حدّثنا الحسن بن عبيد الله (^٥)، عن سعد بن عُبيدة (^٦)، قال: سمع ابن عمر رجلًا يقول: \"اللَّيلة ليلة النّصف\"، ثمّ قال سمعت رسول الله ﷺ يقول: \"الشهر هكذا وهكذا مرتين، ومرة تسع وعشرين (^٧) \" (^٨).\n_________\n(^١) جعفر بن محمّد بن شكر الصائغ.\n(^٢) ما بين القوسين من نسخة (م).\n(^٣) ابن مسلم بن عبد الله الصَّفَّار البصري.\n(^٤) العبدي مولاهم البصري.\n(^٥) ابن عروة النخعي الكوفي.\n(^٦) السُّلمي الكوفي.\n(^٧) هكذا في الأصل، و(م)، وضبب عليها في الأصل، والذي في صحيح مسلم: \"وعشرون\"، والمثبت لعلّه من باب (غِسْلِين).\n(^٨) أخرجه مسلم (الصّحيح: ٢/ ٧٦١ ح ١٠٨٠/ ١٦) كما تقدّم من طريق =\n⦗٣٧٦⦘ = عبد الواحد بن زياد به، وقال في حديثه: \"سمع ابن عمر رجلًا يقول: اللَّيلة ليلة النّصف، فقال له: ما يدريك أن اللَّيلة ليلة النّصف؟ سمعت رسول الله ﷺ يقول: \"الشهر هكذا وهكذا -وأشار بأصابعه العشر مرتين- وهكذا في الثّالثة؛ وأشار بأصابعه كلها، وحبس أو خنس إبهامه\".","vol":"7","page":375},{"text":"٢٩٥٤ - حدّثنا يوسف القاضي (^١)، حدّثنا محمّد بن أبي بكر (^٢)، حدّثنا عبد الواحد بن زياد بإسناده: \"الشهر هكذا وهكذا\" طَبَّق مرتين على اليسرى، وخنس في الثّالثة إبهامه (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد البغدادي.\n(^٢) ابن علي بن عطاء بن مُقَدَّم المقدَّمي البصري.\n(^٣) أخرجه مسلم -كما تقدّم- من طريق عبد الواحد بن زياد به نحوه، وقوله \"على اليسرى\": من زيادات المصنِّف وفوائد استخراجه.","vol":"7","page":376},{"text":"٢٩٥٥ - حدّثنا الصاغاني، حدّثنا عبيد الله بن عمر (^١)، حدّثنا يزيد بن زريع (^٢)، ح\nوحدثنا أبو داود السجستاني (^٣)، حدثنا مسدد، حدّثنا يزيد بن زريع، حدّثنا خالد الحذَّاء (^٤)، عن عبد الرّحمن بن أبي بكرة (^٥)، عن أبيه، عن\n⦗٣٧٧⦘ النبي ﷺ قال: \"شهرا عيدٍ لا ينقصان؛ رمضان وذو الحجة\" (^٦).\n_________\n(^١) ابن ميسرة القواريري البصري.\n(^٢) البصري.\n(^٣) انظر: سننه (٢/ ٧٤٢) كتاب الصوم -باب الشهر يكون تسعًا وعشرين- ح ٢٣٢٣.\n(^٤) خالد بن مهران البصري.\n(^٥) عبد الرّحمن بن أبي بكرة: نُفَيع بن الحارث الثقفي البصري.\n(^٦) أخرجه مسلم (الصّحيح: ٢/ ٧٦٦) كتاب الصِّيام -باب بيان معنى قوله ﷺ: \"شهرا عيدٍ لا ينقصان\"- ح ١٠٨٩/ ٣١، من طريق يزيد بن زريع، عن خالد به مثله، وفي إسناد المصنِّف بيان المهمل في خالد عند مسلم، وهذا من فوائد الاستخراج.\nوالحديث متفقٌ عليه؛ فقد رواه البخاريّ (الصّحيح مع الفتح: ٤/ ١٤٨) كتاب الصوم -باب شهرا عيدٍ لا ينقصان- ح ١٩١٢، من طريق مسدد به نحوه.","vol":"7","page":376},{"text":"٢٩٥٦ - حدّثنا أبو حاتم الرازي (^١)، حدّثنا عبد الله بن جعفر الرَّقي (^٢)، حدّثنا معتمر بن سليمان (^٣)، عن إسحاق بن سُوَيْد (^٤) وخالد، عن عبد الرّحمن بن أبي بكرة، عن أبي (^٥) بكرة، أن رسول الله ﷺ قال: \"شهران لا ينقصان، رمضان وذو الحجة\" (^٦) (^٧).\n_________\n(^١) محمّد بن إدريس الحنظلي.\n(^٢) عبد الله بن جعفر بن غيلان القرشي مولاهم.\n(^٣) التيمي.\n(^٤) ابن هبيرة العدوي البصري.\n(^٥) في نسخة (م) \"عن أبيه بكرة\"، والمثبت ما في الأصل، وصحيح مسلم، ومصادر ترجمة أبي بكرة: نفيع بن الحارث الثقفي ﷺ. الإصابة (٣/ ٥٧١)، التقريب (٧١٠٨).\n(^٦) أخرجه مسلم (الصّحيح: ٢/ ٧٦٦ ح ١٠٨٩/ ٣٢) -كما تقدّم- من طريق معتمر بن سليمان به بنحوه.\n(^٧) (م ٢/ ٩٣ /أ).","vol":"7","page":377},{"text":"<span data-type='title' id=toc-472>باب ذكر الخبر المبيِّن أن الأهلَّة بعضها أعظم من بعض، وأنه إذا كان عظيمًا لا يعد إِلَّا لليلته، والدليل على أن رؤية الهلال من حيث يهلُّ اللّيل</span>","vol":"7","page":378},{"text":"٢٩٥٧ - حدّثنا يوسف بن مُسَلَّم (^١) وأبو حميد (^٢) قالا: حدّثنا حجاج (^٣)، حدّثنا شعبة، عن عمرو بن مرَّة (^٤)، قال: سمعت أبا البَخْتَرِيِّ (^٥) الطائي يقول: أَهْلَلْنَا هلال رمضان ونحن بذاتِ عِرْق (^٦)، فأرسلنا إلى ابن عباس نسأله، فقال: قال رسول الله ﷺ: \"إنَّ الله قد أمدَّه لرؤيته، فإن غُمَّ عليكم فأَتِمُّوا العدَّة ثلاثين\" (^٧).\n_________\n(^١) يوسف بن سعيد بن مُسَلِّم المصيصي.\n(^٢) عبد الله بن محمّد بن تميم المصيصي.\n(^٣) ابن محمّد المصيصي.\n(^٤) ابن عبد الله الجَمَلي.\n(^٥) بفتح الموحدة والمثناة بينهما معجمة ساكنة، وهو سعيد بن فيروز بن أبي عمران الطائي مولاهم الكوفي. انظر: تهذيب الكمال (١١/ ٣٢)، تقريب (٢٣٨٠).\n(^٦) ذات عِرْق: منزل معروف من منازل الحاج يحرم أهل العراق بالحج منه، سُمِّي به لأن فيه عِرقًا، وهو الجبل الصغير، وقيل: العرق من الأرض؛ سبخة تنبت الطرفاء.\nالنهاية (٣/ ٢١٩).\n(^٧) أخرجه مسلم (الصّحيح: ٢/ ٧٦٦) كتاب الصِّيام -باب بيان أنه لا اعتبار بكبر الهلال وصغره، وأن الله تعالى أمده لرؤيته فإن غمَّ فليكمل ثلاثون- ح ١٠٨٨/ ٣٠، من طريق شعبة به نحوه. =\n⦗٣٧٩⦘ = ومن فوائد الاستخراج:\n١ - بيان نسبة أبي البختري بالطائي، حيث خلا صحيح مسلم من ذلك.\n٢ - قوله \"ثلاثين\" في إتمام العدة، زيادة في حديث المصنِّف، ليست في طريق مسلم لهذا الحديث.","vol":"7","page":378},{"text":"٢٩٥٨ - حدّثنا إبراهيم بن مرزوق (^١)، حدّثنا وهب بن جرير (^٢)، حدّثنا شعبة، بإسناده مثله: \"فأكملوا العِدَّة ثلاثين\" (^٣).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) ابن حازم الأزدي البصري.\n(^٣) أخرجه مسلم من طريق شعبة به نحوه، وهذا الحديث أثبت من اللحق في حاشية الأصل، وهو ساقط من نسخة (م).","vol":"7","page":379},{"text":"<span data-type='title' id=toc-473>باب بيان الخبر الذي يوجب على من يريد الصوم أن يتسحر، والترغيب فيه، وبيان الخبر الدال على أنه على الإباحة</span>","vol":"7","page":380},{"text":"٢٩٥٩ - حدّثنا أبو داود الحراني (^١)، حدّثنا سعيد بن عامر (^٢)، ح\nوحدثنا إبراهيم بن مرزوق، حدّثنا وهب بن جرير، كلاهما عن شعبة، عن عبد العزيز بن صهيب (^٣)، عن أنس بن مالك، أنَّ النبي ﷺ قال: \"تسحروا فإنَّ في السحور بركة\" (^٤).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) الضُّبَعي البصري.\n(^٣) البُنَاني.\n(^٤) أخرجه مسلم (الصّحيح: ٢/ ٧٧٠) كتاب الصِّيام -باب فضل السحور وتأكيد استحبابه - ح ١٠٩٥/ ٤٥ من طريق أبي عوانة الوضاح اليشكري، والبخاري (الصّحيح مع الفتح: ٢/ ١٦٥) كتاب الصوم -باب بركة السحور من غير إيجاب- ح ١٩٢٣ من طريق شعبة، كلاهما عن عبد العزيز بن صهيب به، مثله.","vol":"7","page":380},{"text":"٢٩٦٠ - حدّثنا الصائغ (^١) بمكة، حدّثنا المُعَلَّى بن أسد (^٢)، ح\n⦗٣٨١⦘ وحدثنا إبراهيم بن مرزوق، حدّثنا عارم (^٣)، قالا: حدّثنا أبو عوانة (^٤)، عن قتادة، عن أنس بن مالك، عن النبي ﷺ، قال: \"تسحَّروا فإنَّ في السحور بركة\" (^٥).\n_________\n(^١) للمصنف عدة شيوخ يلقبون بالصائغ، منهم مكي ومنهم غير مكي، ومحمد بن إسماعيل بن سالم المكي قد أكثر عنه أبو عوانة فلعلّه المراد.\nوسيورد المصنِّف هذا الحديث برقم (٢٩٧٠) من طريق شيخه فضلك الفضل بن العباس الرازي الصائغ، وفضلك ذكره الخطيب في تاريخه (١٢/ ٣٦٧) وقال: \"كان ثقة ثبتًا حافظًا وسكن بغداد إلى أن توفي بها\". فلذا احتملت أن يكون المراد غيره، والله أعلم.\n(^٢) العَمِّي.\n(^٣) محمّد بن الفضل السدوسي.\n(^٤) الوضَّاح بن عبد الله اليشكري.\n(^٥) أخرجه مسلم من طريق أبي عوانة به مثله.","vol":"7","page":380},{"text":"٢٩٦١ - حدّثنا أحمد بن مسعود المقدسي، حدّثنا محمّد بن عيسى (^١)، حدّثنا أبو عوانة، عن قتادة وعبد العزيز بن صهيب، عن أنس بن مالك، عن النبيب ﷺ مثله (^٢).\n_________\n(^١) ابن نجيح الطبَّاع البغدادي.\n(^٢) أخرجه مسلم من طريق أبي عوانة، كما تقدّم.","vol":"7","page":381},{"text":"٢٩٦٢ - حدّثنا داود بن محمّد (^١) -إمام مسجد طرسوس- حدّثنا القواريري (^٢)، حدّثنا حماد بن زيد، عن عبد العزيز (^٣) بن صهيب، عن أنس بن مالك، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) الطرسوسي، ترجم له ابن العديم في بغية الطلب في تاريخ حلب (٧/ ٣٤٦٦) ووثقه، وساق له عدة أحاديث منها حديثه هذا، وأسنده من طريق الصفار القاسم بن أبي الأسعد بإسناده إلى أبي عوانة عنه.\n(^٢) عبيد الله بن عمر بن ميسرة البصري.\n(^٣) (م ٢/ ٩٤ / ب).\n(^٤) أخرجه مسلم من طريق عبد العزيز بن صهيب به، كما تقدّم.","vol":"7","page":381},{"text":"٢٩٦٣ - حدّثنا الصائغ بمكة، حدّثنا سليمان بن حرب (^١)، حدّثنا حماد بن زيد، بإسناده مثله (^٢).\n_________\n(^١) قاضي مكّة الأزدي.\n(^٢) أخرجه مسلم كما تقدّم من طريق عبد العزيز بن صهيب به.","vol":"7","page":382},{"text":"٢٩٦٤ - حدّثنا يزيد بن سنان (^١)، حدّثنا عون بن عُمارة (^٢)، حدّثنا هشام بن حسان (^٣)، عن عبد العزيز بن صهيب، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"تسحروا فإن في السَّحور بركة\" (^٤).\n_________\n(^١) ابن يزيد القزَّاز البصري.\n(^٢) القيسي، أبو محمّد البصري، ضعفه أبو زرعة وأبو حاتم وأبو داود، وقال ابن عدي: \"ومع ضعفه يكتب حديثه\"، وقال أبو نعيم: \"روى عن حميد الطويل وهشام بن حسان المناكير لا شيء\"، وقال ابن حجر: \"ضعيف\".\nانظر: الجرح والتعديل (٦/ ٣٨٨)، الكامل لابن عدي (٥/ ٢٠١٩)، الضعفاء لأبي نعيم (١٢٤)، وتهذيب الكمال (٢٢/ ٤٦٣)، تقريب (٥٢٢١).\n(^٣) الأزدي القُرْدوسي البصري.\n(^٤) أخرجه مسلم من طريق عبد العزيز بن صهيب به، مثله، كما تقدّم.","vol":"7","page":382},{"text":"٢٩٦٥ - حدّثنا محمّد بن اللَّيث (^١)، حدّثنا عبدان (^٢)، حدّثنا يزيد بن زُريع (^٣)، حدّثنا سعيد بن أبي عروبة (^٤)، عن قتادة، عن أنس، عن\n⦗٣٨٣⦘ النبي ﷺ بمثله (^٥).\n_________\n(^١) هو محمّد بن اللَّيث بن حفص المروزي الإسكاف.\n(^٢) عبد الله بن عثمان بن جَبَلة -بفتح الجيم والموحدة- بن أبي رَوَّاد -بفتح الراء وتشديد الواو- العتكي -بفتح المهملة والمثناة-، المروزي.\n(^٣) البصري.\n(^٤) واسم أبي عروبة مِهران، اليشكري -مولاهم- البصري، اختلط بأخرة، وسماع يزيد بن =\n⦗٣٨٣⦘ = زريع منه قبل اختلاطه. انظر: الثقات لابن حبّان (٦/ ٣٦٠).\n(^٥) أخرجه مسلم من طريق قتادة به، كما تقدّم.","vol":"7","page":382},{"text":"٢٩٦٦ - ز- حدثني عبد الله بن أحمد بن حنبل (^١)، وداود بن محمّد، قالا: حدّثنا محمّد بن خلَّاد (^٢)، قال: حدثني محمّد بن فضيل (^٣)، حدثنا يحيى بن سعيد (^٤)، عن أبي سلمة (^٥)، عن أبي هريرة، قال: قال النبي ﷺ: \"تسحروا فإنَّ في السَّحور بركة\" (^٦).\n_________\n(^١) الشيباني.\n(^٢) ابن كثير الباهلي البصري.\n(^٣) ابن غزوان الضبي مولاهم الكوفي.\n(^٤) الأنصاري المدني.\n(^٥) ابن عبد الرّحمن بن عوف الزّهريُّ.\n(^٦) هذا الحديث سيأتي تخريجه في ح ٢٩٧٥.","vol":"7","page":383},{"text":"٢٩٦٧ - ز- حدّثنا داود بن محمّد ويوسف بن موسى (^١)، قالا: [حدثنا] (^٢) محمّد بن بشار (^٣)، حدّثنا عبد الرّحمن بن مهدي، عن أبي بكر بن عياش (^٤)، عن عاصم (^٥)،\n⦗٣٨٤⦘ عن زرٍّ (^٦)، عن عبد الله، عن النبي ﷺ، قال: \"تسحَّروا فإنَّ في السَّحور بركة\" (^٧).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ما بين المعقوفتين ساقط من الأصل، وهي مثبتة في نسخة (م)، والصواب إثباتها.\n(^٣) العبدي البصري، بندار.\n(^٤) ابن سالم الأسدي الكوفي المُقرئ.\n(^٥) ابن بهدلة بن أبي النجود -بنون وجيم- الأسدي مولاهم الكوفي، أبو بكر المُقرئ. =\n⦗٣٨٤⦘ = قال ابن معين والنسائي: \"لا بأس به\"، وقال أبو حاتم: \"محله عندي الصدق، صالح الحديث، ولم يكن بذاك الحافظ\"، وقال العقيلي: \"لم يكن فيه إِلَّا سوء الحفظ\"، وقال الحافظ ابن حجر: \"صدوق، له أوهام، حجة في القراءة، وحديثه في الصحيحين مقرون\".\nانظر: سؤالات ابن طهمان ص ٦٤، الجرح والتعديل (٦/ ٣٤١)، تهذيب الكمال (١٣/ ٤٧٨)، هدي الساري (٤٣١)، تقريب (٣٠٥٤).\n(^٦) زِرُّ -بكسر أوله، وتشديد الراء- بن خبَيش -بمهملة، وموحدة، ومعجمة مصغرًا- بن حُباشة -بضم المهملة، بعدها موحدة، ثمّ معجمة- الأسدي الكوفي.\n(^٧) هذا الحديث والذي بعده سيأتي تخريجهما.","vol":"7","page":383},{"text":"٢٩٦٨ - ز- حدّثنا القَطِراني (^١)، حدّثنا أحمد بن يونس (^٢)، حدّثنا أبو بكر بن عياش، بمثله مرفوعًا (^٣).\n_________\n(^١) أحمد بن عمرو بن حفص بن عمر القُرَيعي، أبو بكر البصري، توفي (٢٩٥ هـ).\nذكره ابن حبّان في الثقات، ووثقه الذهبي وأثنى عليه.\nانظر: الثقات (٨/ ٥٥)، السير (١٣/ ٥٠٦).\n(^٢) أحمد بن عبد الله بن يونس اليربوعي الكوفي.\n(^٣) في الأصل، و(م): \"مرفوع\"، والصواب المثبت، لكونه حالًا من \"مثله\".","vol":"7","page":384},{"text":"٢٩٦٩ - ز- حدثني (^١) العطاردي (^٢)، عن أبي بكر بن عياش، عن\n⦗٣٨٥⦘ عاصم، عن زرٍّ، عن عبد الله مثله، ولم يرفعه (^٣).\n_________\n(^١) في (م): \"حدّثنا\".\n(^٢) أحمد بن عبد الجبار بن محمّد التميمي الكوفي.\n(^٣) هذا الحديث من الزوائد، وقد أخرجه النسائي في السنن (٤/ ١٤٠) كتاب الصِّيام - باب الحث على السحور - ح ٢١٤٤، وابن خزيمة في صحيحه (٣/ ٢١٣) كتاب الصِّيام -باب الأمر بالسحور أمر ندب وإرشاد- ح ١٩٣٦، والبزار في البحر الزخار المعروف بمسند البزار (٥/ ٢١٧)، وأبو يعلى الموصلي في المسند (٩/ ٧)، وابن عدي في الكامل (٤/ ١٣٤٣)، وأبو نعيم في الحلية (٩/ ٣٤).\nجميعهم من طرق عن بندار، عن عبد الرّحمن بن مهدي، عن أبي بكر بن عياش به مثله مرفوعًا، وخالفه عبيد الله بن سعيد اليشكري عند النسائي أيضًا فرواه عن ابن مهدي هذا الإسناد موقوفًا على عبد الله بن مسعود ﵁.\nوقد أورد الخطيب البغدادي في تاريخ بغداد (٢/ ١٠٣) هذا الحديث وذكر عن ابن المديني أنه قال عن رواية بندار: \"هذا كذبٌ، قال: حدثني أبو داود موقوفًا\"، وأنكره أشد الإنكار.\nوبندار تفرد به مرفوعًا عن ابن مهدي كما أشار إلى ذلك البزار بقوله: \"وهذا الحديث قد رواه غير واحد عن ابن مهدي عن أبي بكر هذا الإسناد موقوفًا، ولا نعلم أحدًا أسنده عن ابن مهدي عن أبي بكر بن عياش إلّا محمّد بن بشار، وقد رواه أحمد بن يونس عن أبي بكر مرفوعًا\".\nثمّ ساق بسنده رواية أحمد بن يونس المتقدّمة عند المصنِّف، وقد أخرجها أيضًا ابن خزيمة في صحيحه كما تقدّم والطبراني في معجمه الكبير (١٠/ ١٣٨) والسهمي في تاريخ جرجان (٣٠٠).\nوتابع ابن يونس في رفعه الحديث أحمد بن عبد الجبار العطاردي، وهو متكلم في سماعه كما سبق في (ح ١٨٦٠)، إلّا أن روايته هنا عن أبي بكر بن عياش، وقد ثبت سماعه منه -كما في تاريخ بغداد (٤/ ٢٦٤ - ٢٦٥) - لكن اختلف عليه في هذا =\n⦗٣٨٦⦘ = الحديث وقفًا ورفعًا: فروي عنه موقوفًا، كما عند المصنِّف هنا.\nوروي عنه كذلك مرفوعا، كما عند القضاعي في مسنده (١/ ٣٩٥)، فرجع الحديث إلى الاختلاف على ابن مهدي، وقد حكى الدارقطني في العلل (٥/ ٦٨) الاختلاف عليه، وأشار إلى رواية ابن يونس ثمّ قال: \"ورواه غيره من أصحاب أبي بكر عن أبي بكر فوقفوه، والموقوف الصّحيح\". والحديث في الصحيحين من رواية أنس بن مالك ﵁ مرفوعًا، كما تقدّم.","vol":"7","page":384},{"text":"٢٩٧٠ - حدثني فَضْلَك الرازي الفضل بن عبّاس (^١)، حدّثنا إسحاق بن حمزة البخاريّ (^٢)، حدّثنا عيسى بن موسى أبو أحمد (^٣)، عن أبي حمزة -يعني: السُّكَّري (^٤) - عن رقبة (^٥)،\n⦗٣٨٧⦘ عن سَلْم (^٦) بن بشير -يعني: ابن جَحْل (^٧) - عن عبد العزيز بن صهيب، عن أنس بن مالك، قال: قال النبي ﷺ: \"تسحروا فإنَّ في السحور بركة\" (^٨).\n_________\n(^١) أبو بكر الصائغ.\n(^٢) إسحاق بن حمزة بن فروخ، أبو محمّد الأزدي. ذكره ابن حبّان في الثقات (٨/ ١١٧).\n(^٣) البخاريّ الأزرق لقبه غنجار -بضم المعجمة وسكون النون بعدها جيم- توفي (١٨٦ هـ)، صدوق نقموا عليه تدليسه وكثرة روايته عن الضعفاء، وأمّا ما رواه عن الثقات وصرح فيه بالتحديث فحديثه مستقيم، كذا قال ابن حبّان، وقال فيه الحافظان الذهبي وابن حجر: \"صدوق\"، زاد ابن حجر: \"ربما أخطأ، وربما دلس\"، وجعله في المرتبة الرّابعة من مراتب المدلسين، وقال: \"مشهور بالتدليس عن الثقات ما حمله عن الضعفاء والمجهولين\".\nانظر: الثقات (٨/ ٤٩٢)، الكاشف (٢/ ١١٣)، تهذيب التهذيب (٨/ ٢٣٤) تقريب (٥٣٣١)، تعريف أهل التقديس (ترجمة رقم: ١٢٤).\n(^٤) محمّد بن ميمون المروزي.\n(^٥) في الأصل، ونسخة (م): \"رؤبة\" وليس في شيوخ السُّكَّري، ولا في الرواة عن سَلْم من اسمه رؤبة، والمشهور رقبة كما هو مثبت، وقد أخرج الطبراني في معجمه الصغير =\n⦗٣٨٧⦘ = (١/ ٢٩) هذا الحديث من طريق السكري، وقال فيه \"عن رقبة\"، فلعلّ الناسخ أخطأ فيه، ورقبة هو: ابن مَصْقَلَة العبدي الكوفي، وقد تقدّم.\n(^٦) في (م): \"سالم\"، والصواب ما في الأصل، كما في مصادر ترجمته.\n(^٧) سَلْم -بفتح السين وسكون اللام- ابن بشير بن جَحْل -بفتح الجيم وسكون الحاء المهملة ثمّ لام- القيسي البصري.\nقال فيه ابن معين: \"ليس به بأس\"، وذكره ابن حبّان في الثقات.\nانظر: الجرح والتعديل (٤/ ٢٦٦)، الثقات (٦/ ٤٢٠)، الإكمال (٤/ ٣٤٥، ٢/ ٥٠).\n(^٨) أخرجه مسلم -كما تقدّم في ح (٢١٥٩) - من طريق عبد العزيز بن صهيب.","vol":"7","page":386},{"text":"٢٩٧١ - حدّثنا أبو داود الحراني (^١)، حدّثنا هارون بن إسماعيل (^٢)، حدّثنا علي بن المبارك (^٣)، حدّثنا (^٤) عبد العزيز بن صهيب، عن أنس بن مالك، قال: قال النبي ﷺ مثله (^٥).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم.\n(^٢) الخزاز، بمعجمات.\n(^٣) الهُنَائي البصري.\n(^٤) (م ٢/ ٩٤ / أ).\n(^٥) أخرجه مسلم من طريق عبد العزيز بن صهيب، كما تقدّم.","vol":"7","page":387},{"text":"٢٩٧٢ - حدّثنا طاهر بن خالد بن نزار (^١)، حدّثنا أبي، عن\n⦗٣٨٨⦘ إبراهيم بن طَهْمَان (^٢)، عن عبد العزيز بن رُفَيع (^٣)، عن أنس بن مالك، قال النبي ﷺ، مثله (^٤).\n_________\n(^١) ابن المغيرة بن سليم، أبو الطيب الغساني الأيلي.\n(^٢) الخراساني.\n(^٣) الأسدي، أبو عبد الله المكي.\n(^٤) أخرجه مسلم -كما تقدّم- من حديث أنس ﵁.","vol":"7","page":387},{"text":"٢٩٧٣ - ز - حدّثنا الجعفي أبو بكر (^١)، حدّثنا أبو أسامة (^٢)، عن عبد الملك بن أبي سليمان وابن أبي ليلى، عن عطاء بن أبي رباح، عن أبي هريرة، قال: قال النبي ﷺ: \"تسحَّروا فإنَّ في السحور بركة\" (^٣).\n_________\n(^١) محمّد بن عبد الرّحمن بن الحسن بن علي الكوفي.\n(^٢) حماد بن أسامة القرشي مولاهم الكوفي.\n(^٣) هذا الحديث وما سيأتي بعده سيأتي تخريجه في ح ٢٩٧٥.","vol":"7","page":388},{"text":"٢٩٧٤ - ز- حدّثنا داود بن محمّد الطرسوسي، حدّثنا أبو الربيع (^١)، حدّثنا منصور بن أبي الأسود (^٢)، عن عبد الملك بن أبي سليمان، عن عطاء، عن أبي هريرة، عن النبي ﷺ، قال: \"تسحَّروا فإنَّ في السحور بركة\".\n_________\n(^١) سليمان بن داود العتكي.\n(^٢) الليثي الكوفي.","vol":"7","page":388},{"text":"٢٩٧٥ - ز- حدّثنا أبو الأزهر (^١)، حدّثنا عبد الرزّاق، عن معمر، عن ابن أبي ليلى، عن عطاء، عن أبي هريرة \"أنَّ النّبيّ ﷺ دعا بالبركة في\n⦗٣٨٩⦘ السحور، وفي الثريد\" (^٢).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) هذا الحديث من الزوائد، وقد اختلف في رفعه ووقفه، وله عن أبي هريرة عدة طرق:\n١ - طريق عطاء بن أبي رباح، واختلف عنه رفعًا ووقفًا، فرواه عنه عبد الملك بن أبي سليمان العرزمي بالوجهين، كما عند النسائي (السنن: ٤/ ١٤١) كتاب الصِّيام -ذكر الاختلاف على عبد الملك بن أبي سليمان، وقد تقدّم عند المصنِّف برقم (٢٩٧٣، ٢٩٧٤).\nورواه ابن أبي ليلى عن عطاء مرفوعًا ولم يختلف عليه، كما عند النسائي أيضًا، وعبد الرزّاق في مصنفه (٤/ ٢٢٨) كتاب الصِّيام -باب ما يقال في السحور، وابن أبي شيبة في المصنِّف (٢/ ٤٢٦) كتاب الصِّيام -باب السحور من أمر به، والإمام أحمد في مسنده (٢/ ٢٨٣) والمصنف كما سبق في ح (٢٩٧٣).\n٢ - طريق محمّد بن فضيل عن يحيى بن سعيد عن أبي سلمة عن أبي هريرة مرفوعًا، وقد أخرج هذه الطريق المصنِّف كما تقدّم ح (٢٩٦٦)، والنسائي، وقال عقبه: \"حديث يحيى بن سعيد إسناده حسن، وهو منكر، وأخاف أن يكون الغلط من محمّد بن فضيل\" السنن (٤/ ١٤٢).\n٣ - طريق أسيد بن عاصم بن عمرو بن حَكَّام، عن شعبة، عن محمّد بن زياد الجمحي، عن أبي هريرة مرفوعًا: وقد أخرجها الطبراني في معجمه الصغير (١/ ٩٢)، وأبو الشّيخ في طبقات المحدثين بأصبهان (٣/ ١٩)، كلاهما: من طريق أسيد بن عاصم به.\nوقال الطبراني عقب حديثه: \"لم يروه عن شعبة إِلَّا عمرو بن حَكَّام، تفرد به أسيد\".\nوعمرو هذا قال فيه البخاريّ: \"ليس بالقوي عندهم\"، وضعفه ابن المديني، وقال ابن عدي: \"عامة ما يرويه لا يتابع عليه إِلَّا أنه مع ضعفه يكتب حديثه\".\nانظر: ميزان الاعتدال (٤/ ١٧٤)، الكامل (٥/ ١٧٨٨) =\n⦗٣٩٠⦘ = وهذه الطرق المرفوعة لا تسلم من مقال، فطريق عطاء ظاهر كلام النسائي أن الأصح فيها الوقف، حيث ذكر الخلاف على عبد الملك، وقال عن رواية الرفع: \"رفعه ابن أبي ليلى\"، وابن أبي ليلى هو: محمّد بن عبد الرّحمن تكلم فيه كما تقدّم في حديث (٢٦٧٦)، وحديثه يصلح للاعتبار، وقد تفرد برفع الحديث عن عطاء، وقد قال فيه أبو نعيم في الحلية (٣/ ٣٢٢): \"غريب من حديث عطاء عن أبي هريرة، ولا أعلم له راويًا غير محمّد بن عبد الرّحمن بن أبي ليلى\"، ورواية ابن فضيل قدح فيها النسائي، ولعلّه لكونه رفع الحديث.\nوطريق محمّد بن زياد فيها عمرو بن حَكَّام وهو متكلَّم فيه، وعلى هذا فالحديث المرفوع حسنٌ لغيره بمجموع طرقه، وله شاهد من حديث أنس ﵁ في الصحيحين، وقد تقدّم، والله أعلم.","vol":"7","page":388},{"text":"٢٩٧٦ - ز- حدّثنا محمّد بن عوف (^١)، حدّثنا نعيم بن حماد (^٢)، حدّثنا بقية (^٣)، عن بَحِير بن سعد (^٤)، عن خالد بن معدان (^٥)، عن المقدام بن مَعْدي كرب (^٦) قال: قال النبي ﷺ: \"عليكم بالسحور فإن الغداء المبارك\" (^٧).\n_________\n(^١) ابن سفيان الطائي، الحمصي.\n(^٢) ابن معاوية الخزاعي، المروزي.\n(^٣) ابن الوليد الدمشقي.\n(^٤) بَحِير - بالفتح وكسر المهملة- ابن سعد السَّحولي -بمهملتين- الحمصي.\nانظر: تقريب (٦٤٠)، توضيح المشتبه (١/ ٣٤٨).\n(^٥) الكلاعي الحمصي.\n(^٦) ابن عمرو الكندي ﵁.\n(^٧) هذا الحديث من الزوائد، وقد أخرجه النسائي (السنن: ٤/ ١٤٦) كتاب الصِّيام - =\n⦗٣٩١⦘ = تسمية السحور غداء، والإمام أحمد في مسنده (٤/ ١٣٢)، كلاهما: من طريق عبد الله بن المبارك، حدّثنا بقية بن الوليد، حدّثنا بحير به مثله.\nوإسناد المصنِّف فيه نعيم بن حماد، وعنعنة بقية بن الوليد وهو مدلس تدليس التسوية، لكنه صرح بالتحديث، ونعيم تابعه عبد الله بن المبارك كما سبق، فهذا إسنادٌ صحيح والله أعلم.","vol":"7","page":390},{"text":"٢٩٧٧ - ز- حدّثنا يوسف بن مسلم (^١)، وابن ديزيل (^٢)، قالا: حدّثنا سعيد بن المغيرة أبو عثمان الصيَّاد المصيصي، حدّثنا عيسى بن يونس (^٣)، عن ابن أبي ليلى (^٤)، عن أخيه (^٥)، عن أبيه (^٦)، عن أبي ليلى (^٧)، عن النبي ﷺ، قال: \"تسحروا فإنَّ في السحور بركة\" (^٨).\n_________\n(^١) يوسف بن سعيد بن مسلم.\n(^٢) إبراهيم بن الحسين بن علي بن ديزيل الهمداني.\n(^٣) ابن أبي إسحاق السبيعي.\n(^٤) محمّد بن عبد الرّحمن بن أبي ليلى الأنصاري الكوفي.\n(^٥) عيسى بن عبد الرّحمن بن أبي ليلى الكوفي.\n(^٦) عبد الرّحمن بن أبي ليلى الأنصاري المدني ثمّ الكوفي. انظر: تهذيب الكمال (١٧/ ٣٧٢).\n(^٧) بلال أو بُليل -بالتصغير، وقيل غير ذلك- الأنصاري ﵁. تقريب (٨٣٣١).\n(^٨) هذا الحديث من الزوائد، وقد أخرجه مسدد في مسنده -كما في المطالب العالية بزوائد المسانيد الثمانية (١/ ٢٨٥) -.\nوفي إسناده ابن أبي ليلى محمّد بن عبد الرّحمن متكلم فيه، وحديثه يصلح للاعتبار (انظر ح: ٢٦٧٦)، ولم أر من تابعه، فالإسناد ضعيف لأجله، لكن للحديث شواهد، ومنها حديث أنس ﵁ في الصحيحين، وقد تقدّم ذلك قريبًا.","vol":"7","page":391},{"text":"٢٩٧٨ - حدّثنا يونس بن عبد الأعلى (^١)، والربيع بن سليمان (^٢)، قالا: حدّثنا ابن وهب (^٣)، قال: أخبرني موسى بن عُلَيٍّ (^٤)، عن أبيه، عن أبي قيس (^٥) -مولى عمرو بن العاص- عن عمرو بن العاص، أن النبي ﷺ قال: \"إن فصل ما بين صيامنا وصيام أهل الكتاب أكلة السَّحَر\" (^٦).\n_________\n(^١) الصدفي.\n(^٢) المرادي.\n(^٣) عبد الله بن وهب المصري.\n(^٤) موسى بن عُلَيٍّ -بالتصغير- بن رباح -بموحدة- اللخمي، المصري.\n(^٥) عبد الرّحمن بن ثابت.\n(^٦) أخرجه مسلم (الصّحيح: ٢/ ٧٧١) كتاب الصِّيام -باب فضل السحور وتأكيد استحبابه - ح ١٠٩٦/ ٤٦، من طريق ابن وهب به، ولم يذكر من الحديث، وذكره المصنِّف، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"7","page":392},{"text":"٢٩٧٩ - حدّثنا ابن الجنيد (^١) الدقَّاق (^٢)، حدّثنا أبو أحمد الزبيري (^٣)، عن موسى بن عُلَيٍّ، قال: سمعت أبي، فذكر مثله (^٤).\n_________\n(^١) (م / ٢/ ٩٥ ب).\n(^٢) محمّد بن أحمد بن الجنيد.\n(^٣) محمّد بن عبد الله بن الزبير الأسدي.\n(^٤) أخرجه مسلم ح (١٠٦٩/ ٤٦) من طريق موسى بن عُلَيّ به مثله، كما تقدّم.","vol":"7","page":392},{"text":"٢٩٨٠ - حدّثنا الصائغ (^١) -بمكة-، حدّثنا المقرئ (^٢)،\n⦗٣٩٣⦘ وأبو نعيم (^٣)، قالا: حدّثنا موسى بن عُلَيّ بن رباح اللخمي، قال: سمعت أبي يقول: حدثني أبو قيس مولى عمرو بن العاص، عن عمرو بن العاص، عن النبي ﷺ، بمثله (^٤).\n_________\n(^١) محمّد بن إسماعيل بن سالم المكي.\n(^٢) عبد الله بن يزيد المكي.\n(^٣) الفضل بن دكينٍ الأحول الكوفي.\n(^٤) أخرجه مسلم من طريق موسى بن عُلَيٍّ، كما تقدّم.\nومن فوائد الاستخراج في هذا الإسناد\n١ - الزيادة في اسم موسى بن عُلي بأنه ابن رباح اللخمي.\n٢ - في رواية المصنِّف صرح موسى بالسماع من أبيه، وأبوه صرح بالسماع من أبي قيس، ورواية مسلم جاءت بالعنعنة، وهي محمولة على السماع، ورواية المصنِّف تدل على ذلك.","vol":"7","page":392},{"text":"٢٩٨١ - حدّثنا ابن الجنيد الدَّقَّاق، حدّثنا الأسود بن عامر (^١)، حدّثنا سفيان بن سعيد الثّوريّ، عن أسامة بن زيد الليثي (^٢)، عن موسى بن عُلَيِّ بن رباح، عن أبيه، عن أبي قيس، عن عمرو بمثله (^٣).\n_________\n(^١) الشامي، نزيل بغداد.\n(^٢) أسامة بن زيد الليثي مولاهم المدني.\n(^٣) أخرجه مسلم من طريق موسى بن علي، كما تقدّم.","vol":"7","page":393},{"text":"٢٩٨٢ - حدّثنا الربيع بن سليمان (^١)، حدّثنا أسد بن موسى (^٢)، حدّثنا حماد بن سلمة، عن ثابت (^٣)، عن أنس بن مالك، أن\n⦗٣٩٤⦘ النّبيّ ﷺ واصل في رمضان فواصل النَّاس معه، فقال رسول الله ﷺ: \"لو مُدَّ لي الشهر لواصلت وصالًا يدع المُتَعَمِّقُون تَعَمُّقَهُم\" (^٤).\n_________\n(^١) المرادي.\n(^٢) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي المصري.\n(^٣) ابن أسلم البناني البصري.\n(^٤) أخرجه مسلم (الصّحيح: ٢/ ٧٧٦) كتاب الصِّيام -باب النهي عن الوصال في الصوم- ح ١١٠٤/ ٦٠، والبخاري (الصّحيح مع الفتح: ١٣/ ٢٣٧) كتاب التمني -باب: ما يجوز من اللوم ح (٧٢٤١)، كلاهما: من طريق حميد، عن ثابت به نحوه.","vol":"7","page":393},{"text":"<span data-type='title' id=toc-474>باب بيان وقت أكل السحر، وإباحة أكله إلى أن يتبيِّن الفجر الصادق، وإن يسمع (^١) الأذان قبل ذلك</span>\n_________\n(^١) هكذا في الأصل، و(م) وهو على تقدير حذف كان واسمها، وهذا كثير بعد \"إن\" و\"لو\" الشرطيتين. انظر: شرح التصريح على التوضيح (١/ ١٩٣).","vol":"7","page":395},{"text":"٢٩٨٣ - حدّثنا محمّد بن إسماعيل الصائغ والصاغاني (^١) قالا: حدّثنا روح بن عبادة، ح\nوحدثنا يونس بن حبيب (^٢)، حدّثنا أبو داود (^٣)، قالا: حدّثنا هشام (^٤)، عن قتادة، عن أنس، عن زيد بن ثابت، قال: \"تسحَّرنا مع رسول الله ﷺ ثمّ خرجنا إلى الصلاة\".\nوقال روح: \"ثمَّ قمنا إلى الصّلاة\".\nوزاد روح أيضًا: \"قال: قلت (^٥): كم كان بين ذلك؟ قال: قدر ما يقرأ الرَّجل خمسين آية\" (^٦).\n_________\n(^١) محمّد بن إسحاق.\n(^٢) ابن عبد القاهر الأصبهاني.\n(^٣) الطيالسي.\n(^٤) ابن أبي عبد الله الدستوائي البصري.\n(^٥) القائل هو أنس بن مالك ﵁.\n(^٦) أخرجه مسلم (الصّحيح: ٢/ ٧٧١) كتاب الصِّيام -باب فضل السحور وتأكيد استحبابه - ح ١٠٩٧/ ٤٧ من طريق هشام به، كما قال روح بن عبادة في حديثه.\nوالحديث متفقٌ عليه، قد رواه البخاريّ (الصّحيح مع الفتح: ٤/ ١٦٤) كتاب الصوم =\n⦗٣٩٦⦘ = - باب قدر كم بين السحور وصلاة الفجر- ح ١٩٢١، من طريق هشام به نحوه.","vol":"7","page":395},{"text":"٢٩٨٤ - حدّثنا يعقوب بن سفيان (^١)، حدّثنا عمرو بن عاصم (^٢)، ح\nوحدثنا الصائغ (^٣) بمكة، حدّثنا عفان (^٤) قالا: حدّثنا همام (^٥)، عن قتادة، عن أنس بن مالك، أن زيد (^٦) بن ثابت حدثهم \"أنهم تسحَّروا مع رسول الله ﷺ ثمّ خرجوا إلى الصّلاة، قال (^٧): قلت: كم كان بين ذلك؟ قال: قدر قراءة خمسين آية، أو ستين آية\" (^٨).\n_________\n(^١) الفارسي الفسوي.\n(^٢) ابن عبيد الله الكلابي القيسي البصري.\n(^٣) محمّد بن إسماعيل بن سالم.\n(^٤) ابن مسلم بن عبد الله الصفَّار.\n(^٥) ابن يحيى بن دينار العوذي البصري.\n(^٦) (م ٢/ ٩٥/ أ).\n(^٧) القائل هو أنس يسأل زيدًا ﵄.\nانظر: فتح الباري شرح صحيح البخاريّ (٢/ ٦٦).\n(^٨) أخرجه مسلم -كما تقدّم- من طريق همام به، ولم يسق لفظه، وساقه المصنِّف، وهذا من فوائد استخراجه.\nوالشك في عدد الآيات من زيد ﵁، والحديث بهذا اللّفظ في صحيح البخاريّ انظر: (الصّحيح مع الفتح: ٢/ ٦٤) كتاب مواقيت الصّلاة -باب وقت الفجر- ح ٥٧٥ من طريق عمرو بن عاصم به.","vol":"7","page":396},{"text":"٢٩٨٥ - حدّثنا أبو عون محمّد بن عمرو بن عون الواسطي (^١)، حدثنا أبي (^٢)، ح\nوحدثنا محمّد بن عبد الملك الدقيقي، حدّثنا عمرو بن عون، أخبرنا هشيم (^٣)، عن منصور (^٤)، عن قتادة، عن أنس، عن زيد بن ثابت، قال: \"تسحرنا مع النّبيّ (^٥) ﷺ خرجنا فصلّينا\" (^٦).\n_________\n(^١) ذكره الخطيب في تاريخ بغداد، وقال فيه ابن أبي حاتم: \"ثقة صدوق\".\nانظر: الجرح والتعديل (٨/ ٣٤)، تاريخ بغداد (٣/ ١٣٠).\n(^٢) عمرو بن عون الواسطي.\n(^٣) ابن بشير بن القاسم السُّلمي الواسطي.\n(^٤) ابن زاذان الواسطي.\n(^٥) في (م): \"مع رسول الله … \".\n(^٦) أخرجه مسلم من طريق قتادة به، كما تقدّم.","vol":"7","page":397},{"text":"٢٩٨٦ - حدّثنا محمّد بن عبد الرّحمن الجعفي (^١)، حدّثنا محمّد بن بشر (^٢)، عن عبيد الله (^٣)، عن نافع، عن ابن عمر.\nوعن عبيد الله، عن القاسم (^٤) عن عائشة، قالت: قال رسول الله ﷺ: \"إنَّ بلالًا يؤذِّن بليلٍ، فكلوا واشربوا حتّى يؤذِّن\n⦗٣٩٨⦘ ابن أم (^٥) مكتوم\" (^٦).\n_________\n(^١) محمّد بن عبد الرّحمن بن الحسن بن علي الكوفي.\n(^٢) العبدي الكوفي.\n(^٣) ابن عمر بن حفص بن عاصم بن عمر بن الخطّاب العمري المدني.\n(^٤) ابن محمّد بن أبي بكر الصديق.\n(^٥) \"أم\" ساقطة من (م).\n(^٦) حديث ابن عمر وعائشة ﵄، أخرجهما مسلم (الصّحيح: ٢/ ٧٦٨) كتاب الصِّيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر- ح ١٠٩٢/ ٣٨، من طريق عبيد الله به نحوه، ولم يسق مسلم لفظ حديث عائشة ﵂ وإنّما أحاله على ما قبله، وذكره المصنِّف، وهذا من فوائد استخراجه.\nوالحديثان متفقٌ عليهما؛ قد أخرجهما البخاريّ في صحيحه (الصّحيح مع الفتح: ٢/ ١٢٣) كتاب الأذان -باب الأذان قبل الفجر- ح ٦٢٢، ٦٢٣.","vol":"7","page":397},{"text":"٢٩٨٧ - حدّثنا عبّاس الدوري (^١)، حدّثنا محمّد بن بشر، حدّثنا عبيد الله بن عمر قال: سمعت القاسم يحدث عن عائشة، عن النبي ﷺ قال: \"لا يمنعنَّكم أذان بلال من السحور حتّى يؤذِّن ابن أم مكتوم\".\nقال القاسم: لم يكن بين أذانيهما إِلَّا أن ينزل هذا ويرقى هذا (^٢).\n_________\n(^١) عبّاس بن محمّد بن حاتم البغدادي.\n(^٢) أخرجه مسلم (الصّحيح: ٢/ ٧٦٨ ح ١٠٩٢/ ٣٨) من طريق عبيد الله كما تقدّم، والحديث بهذا اللّفظ في صحيح البخاريّ (الصّحيح مع الفتح: ٤/ ١٦٢) كتاب الصِّيام -باب قول النبي ﷺ: \"لا يمنعنَّكم من سحوكم أذان بلال\" - ح (١٩١٩)، وفي الحديث من فوائد الاستخراج ما يلي:\n١ - بيان المهمل عبيد الله عند مسلم.\n٢ - بيان المتن المحال عليه، حيث ذكر مسلم إسناد هذا الحديث، وأحال متنه على حديث عبيد الله عن نافع. =\n⦗٣٩٩⦘ = وقول القاسم في آخر الحديث: \"لم يكن بين أذانيهما … \" قال فيه الحافظ ابن حجر: \" … ولا يقال إنّه مرسل، لأن القاسم تابعي فلم يدرك القصة المذكورة، لأنه ثبت عند النسائي في السنن (٢/ ١٠) كتاب الأذان -باب هل يؤذنان جميعًا أو فرادى، من رواية حفص بن غياث، وعند الطحاوي في شرح معاني الآثار (١/ ١٣٨) كتاب الصّلاة -باب التأذين للفجر، من رواية يحيى القطان، كلاهما عن عبيد الله، عن القاسم، عن عائشة ﵂ فذكر الحديث، قالت: \"ولم يكن إِلَّا أن ينزل هذا ويصعد هذا\"، وعلى هذا فمعنى قوله في رواية البخاريّ \"قال القاسم: أي في روايته عن عائشة\". فتح الباري (٢/ ١٢٥).","vol":"7","page":398},{"text":"٢٩٨٨ - حدّثنا الصائغ (^١) بمكة، حدثني زهير (^٢)، حدّثنا يحيى (^٣)، حدّثنا عبيد الله، عن نافع، عن عبد الله بن عمر، قال: قال النَّبي ﷺ: \"إن بلالًا ينادي بليلٍ فكلوا واشربوا حتّى ينادي ابن أم مكتوم\" (^٤).\n_________\n(^١) محمّد بن إسماعيل بن سالم المكي.\n(^٢) ابن حرب بن شداد، أبو خيثمة النسائي.\n(^٣) ابن سعيد القطان.\n(^٤) أخرجه مسلم من طريق عبيد الله، كما تقدّم.","vol":"7","page":399},{"text":"٢٩٨٩ - حدّثنا الصائغ بمكة، حدثني زهير، حدّثنا يحيى، حدّثنا عبيد الله، عن القاسم، عن عائشة، عن النبي ﷺ، بمثله.\nقال عبيد الله: ولا أعلم إِلَّا قال: لم يكن بينهما إِلَّا أن ينزل هذا ويرقى هذا (^١).\n_________\n(^١) أخرجه مسلم كما تقدّم، وقد أدرج قول عبيد الله في حديثه، وفي رواية المصنِّف بيان لهذا الإدراج، وهذا من فوائد الاستخراج. =\n⦗٤٠٠⦘ = وقول عبيد الله: \"ولا أعلم إلا قال … \" يعنى به القاسم بن محمّد بن أبي بكر، كما سبق بيانه في حديث (٢٩٨٧).","vol":"7","page":399},{"text":"٢٩٩٠ - حدّثنا الربيع بن سليمان (^١)، أخبرنا ابن وهب (^٢)، قال: أخبرني يونس (^٣)، والليث، عن ابن شهاب، عن سالم بن عبد الله، عن عبد الله بن عمر، قال: سمعت (^٤) النَّبي ﷺ يقول: \"إنَّ بلالًا يؤذِّن بليل، فكلوا واشربوا حتّى تسمعوا أذان ابن أمِّ مكتوم\" (^٥).\nقال يونس في الحديث: \"وكان ابن أم مكتوم يؤذِّن وهو أعمى، الّذي أنزل الله فيه ﴿عَبَسَ وَتَوَلَّى﴾، فكان يؤذِّن مع بلال\" (^٦).\nقال سالم: \"وكان رجلًا (^٧) ضرير البصر، فلم يكن يؤذِّن حتّى يقول\n⦗٤٠١⦘ له الناس حين ينظرون إلى فروع (^٨) الفجر: أذِّن\" (^٩).\n_________\n(^١) المرادي.\n(^٢) عبد الله بن وهب المصري.\n(^٣) ابن يزيد الأيلي.\n(^٤) (م ٢/ ٩٦ / ب).\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٨ ح ١٠٩٢/ ٣٦، ٣٧) -كما تقدّم- من طريق ابن وهب والليث بن سعد به مثله، دون قول يونس وسالم.\n(^٦) قول يونس يشهد له ما رواه هشام بن عروة عن أبيه عن عائشة ﵂ قالت: \"أنزلت ﴿عَبَسَ وَتَوَلَّى﴾ في ابن أم مكتوم الأعمى … \".\nأخرجه التّرمذيّ (السنن: ٥/ ٤٠٢) كتاب تفسير القرآن -باب ومن سورة عبس- ح ٣٣٣١،، وأبي يعلى الموصلي في المسند (٨/ ٢٦١)، والحاكم في المستدرك (٢/ ٥١٤)، والواحدي في أسباب النزول (٤٤٩).\n(^٧) في الأصل ونسخة (م): \"رجل\"، والصواب نصبه كما هو مثبت، لأنه خبر كان.\n(^٨) فروع: جمع فرع، وفرع كلّ شيء أعلاه. النهاية (٣/ ٤٣٦) ولسان العرب (٨/ ٢٤٦).\n(^٩) ما ذكره سالم ﵀ ثابت معناه عن ابن عمر، كما قاله الحافظ ابن حجر.\nانظر: فتح الباري (٢/ ١١٩، ٤/ ١٦٢).","vol":"7","page":400},{"text":"٢٩٩١ - أخبرنا (^١) يونس (^٢)، أخبرنا ابن وهب، قال: حدثني مالك (^٣)، عن عبد الله بن دينار، عن ابن عمر، أن رسول الله ﷺ قال: \"إن بلالًا ينادي بليلٍ، فكلوا واشربوا حتّى ينادي ابن أم مكتوم\" (^٤).\n_________\n(^١) في (م): \"حدّثنا\".\n(^٢) ابن عبد الأعلى الصدفي.\n(^٣) انظر: الموطَّأ (١/ ٧٤) كتاب الصّلاة -باب قدر السحور من النِّداء.\n(^٤) أخرجه مسلم من حديث عبد الله بن عمر ﵄، كما تقدّم.","vol":"7","page":401},{"text":"٢٩٩٢ - حدّثنا الربيع بن سليمان، حدّثنا الشّافعي (^١)، حدّثنا سفيان (^٢)، عن الزّهريّ، عن سالم، عن أبيه، عن النبي ﷺ، قال: \"إنَّ بلالًا يؤذِّن بليلٍ فكلوا واشربوا حتّى تسمعوا أذان ابن أمِّ مكتوم\" (^٣).\nوروى علي بن حرب (^٤)، عن سفيان بمثله (^٥).\n_________\n(^١) انظر: سننه (١/ ٣٦١).\n(^٢) ابن عيينة.\n(^٣) أخرجه مسلم من طريق ابن شهاب به مثله، كما تقدّم.\n(^٤) الطائي الموصلي.\n(^٥) لم أقف على من أخرج رواية علي بن حرب هذه، لكن الحديث رواه مالك والشّافعىّ -كما تقدّم- وأحمد في مسنده (٢/ ٩)، والحميدي في المسند (٢/ ٢٧٧)، =\n⦗٤٠٢⦘ = وابن أبي شيبة في المصنّف (٢/ ٤٢٧) كتاب الصِّيام -باب من كان يستحب تأخير السحور، والدارمي في السنن (١/ ٢٨٨) كتاب الصّلاة -باب في وقت أذان الفجر، من طريق محمّد بن يوسف، وابن خزيمة في صحيحه (١/ ٢٠٩) كتاب الصّلاة - باب إباحة الأذان للصبح قبل طلوع الفجر - ح ٤٠١، جميعهم: من طرق عن ابن عيينة به.","vol":"7","page":401},{"text":"<span data-type='title' id=toc-475>باب بيان إباحة التسحر حتّى يتبيَّن بياض النهار، والدليل على أنَّ الشاك فيه جائز له أن يأكل حتّى يستيقن بالنهار</span>","vol":"7","page":402},{"text":"٢٩٩٣ - حدّثنا أبو بكر بن إسحاق الصاغاني، حدّثنا ابن أبي مريم (^١)، ح\nوحدثنا علي بن عبد العزيز (^٢)، حدّثنا أبو عبيد (^٣)، عن ابن أبي مريم قال: حدثنا أبو غسان محمّد بن مطرِّف (^٤)، قال: حدثني أبو حازم (^٥)، عن سهل بن سعد، قال: \"نزلت هذه الآية: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ﴾ (^٦) قال: فكان الرَّجل\n⦗٤٠٣⦘ إذا أراد الصوم ربط أحدهم في رجليه الخيط الأسود والخيط الأبيض، ولا يزال يأكل ويشرب حتّى يتبيَّن له زِيُّهما (^٧)، فأنزل الله بعد ذلك ﴿مِنَ الْفَجْرِ﴾ فعلموا أنما يعني بذلك اللّيل والنهار\" (^٨).\n_________\n(^١) سعيد بن الحكم بن محمّد بن سالم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) ابن المرزبان البغوي.\n(^٣) القاسم بن سلَّام.\n(^٤) ابن داود الليثي، المدني.\n(^٥) سلمة بن دينار الأعرج التمار المدني.\n(^٦) سورة البقرة - الآية (١٨٧). والآية هكذا بالأصل بذكر قوله تعالى: ﴿مِنَ الْفَجْرِ﴾، وهي في رواية الصحيحين من غير هذه الزيادة؛، هن هذا الوجه وهو أولى؛ لما في آخر =\n⦗٤٠٣⦘ = الحديث: فأنزل الله بعد ذلك ﴿مِنَ الْفَجْرِ﴾ ويحتمل أن الراوي أتمّ الآية. وانظر فتح الباري (٤/ ١٥٨، ١٦٠).\n(^٧) هذه اللفظة ضبطت على ثلاثة أوجه:\nأحدها: رِئْيهما: براء مكسورة ثمّ همزة ساكنة ثمّ ياء، ومعناه: منظرهما.\nالثّاني: زِيُّهما: بزاي مكسورة وياء مشدَّدة بلا همزة، ومعناه لونهما.\nالثّالث: رَئِيُّهما: بفتح الراء وكسرها وتشديد الياء، وهذا قال عنه القاضي عياض: هذا غلط هنا، لأن الرَّئيَّ: التابع من الجن، فإن صح روايةً فمعناه: مرئيُّ، والله أعلم.\nانظر: مشارق الأنوار (١/ ٢٧٦)، شرح مسلم للنووي (٧/ ٢٠٢).\n(^٨) أخرجه مسلم (الصّحيح: ٢/ ٧٦٧) كتاب الصِّيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر- ح ١٠٩١/ ٣٥ من طريق أبي بكر بن إسحاق به نحوه.\nومن فوائد الاستخراج في هذا الإسناد نسبة الصّاغاني، وتسمية أبي غسّان لخلو إسناد مسلم من ذلك.\nوالحديث متفقٌ عليه، فقد أخرجه البخاريّ (الصّحيح مع الفتح: ٤/ ١٥٧) كتاب الصوم -باب قول الله تعالى: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ﴾ - ح (١٩١٧) عن سعيد بن أبي مريم به.","vol":"7","page":402},{"text":"٢٩٩٤ - حدّثنا (^١) أبو يوسف القُلُوسي (^٢)، حدّثنا أيوب بن\n⦗٤٠٤⦘ سليمان (^٣)، حدّثنا فضيل بن سليمان (^٤)، قال: حدّثنا أبو حازم، بهذا الإسناد نحوه، إِلَّا أنه قال: \"حتّى أنزل الله ﴿مِنَ الفَجْرِ﴾ بيان ذلك\" (^٥).\n_________\n(^١) (م ٢/ ٩٦ /أ).\n(^٢) يعقوب بن إسحاق بن زياد البصري، القُلُوسي -بضم القاف واللام، بعدهما الواو، =\n⦗٤٠٤⦘ = وفي آخرها السين المهملة - نسبةً إلى القُلُوس جمع قَلْس، وهو الحبل الّذي يكون في السفينة. انظر: الأنساب (٤/ ٥٣٧).\n(^٣) لعلّه ابن بلال القرشي المدني.\n(^٤) النُّميري -بالنون، مصغر- أبو سليمان البصري.\nقال فيه ابن معين: \"ليس بثقة\"، ولينه أبو زرعة، وقال أبو حاتم والنسائي: \"ليس بالقوي\"، زاد أبو حاتم: \"يكتب حديثه\"، وقال فيه ابن حجر: \"صدوق، له خطأٌ كثير\".\nانظر: تاريخ الدوري (٢/ ٤٧٦)، الجرح والتعديل (٧/ ٧٢)، تهذيب الكمال (٢٣/ ٢٧٤)، تقريب (٥٤٢٧).\n(^٥) أخرجه مسلم (ح: ١٠٩١/ ٣٤) من طريق فضيل بن سليمان به، كما تقدّم.","vol":"7","page":403},{"text":"٢٩٩٥ - حدّثنا الفضل بن عبد الجبار المروزي، حدّثنا علي بن الحسن بن شقيق (^١)، حدّثنا أبو حمزة السكري (^٢)، عن مُطَرِّف (^٣)، عن عامر (^٤)، عن عدي بن حاتم، قال: \"قلت: يا رسول الله! أرأيت الخيط الأبيض من الخيطين، أهو الخيوط خيوط هذه؟ فقال: \"إنّما هو\n⦗٤٠٥⦘ بياض النهار وسواد اللّيل\" (^٥).\n_________\n(^١) المروزي.\n(^٢) محمّد بن ميمون المروزي.\n(^٣) مُطَرِّف -بضم أوله، وفتح ثانيه، وتشديد الراء المكسورة- بن طريف الكوفي.\nتقريب (٦٧٠٥).\n(^٤) ابن شراحيل الشعبي.\n(^٥) أخرجه مسلم (الصّحيح: ٢/ ٧٦٦ ح ١٠٩٠/ ٣٣)، والبخاري (الصّحيح مع الفتح: ٨/ ٣١) كتاب التفسير -باب ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ﴾ - ح (٤٥١٠) كلاهما: من طريق عامر الشعبي به نحوه.","vol":"7","page":404},{"text":"٢٩٩٦ - حدّثنا أبو داود السجستاني، حدّثنا هناد (^١)، حدّثنا عَبْثَر (^٢)، عن مُطَرِّف، بإسناده، قال: \"قلت للنبي ﷺ: أهما الخيطان؟ قال: \"لا، يا عريض القفا، ولكنه سواد اللّيل وبياض النهار\" (^٣).\n_________\n(^١) ابن السَّري بن مُصْعَب التميمي الكوفي.\n(^٢) ابن القاسم الزُّبيدي الكوفي.\n(^٣) أخرجه مسلم من طريق الشعبي، كما تقدّم، وقال في لفظه: \"إن وسادتك لعريض\"، والحديث بلفظ المصنِّف أخرجه البخاريّ في صحيحه كما تقدّم، فقوله: \"لا يا عريض القفا\" زيادة صحيحة من فوائد الاستخراج.\nومعناه على ما ذكره القاضي عياض ورجحه ابن حجر: \"إن وسادك، إن كان يغطّى الخطين اللذين أراد الله فهو إذا عريض واسع\".\nانظر: مشارق الأنوار (٢/ ٧٥)، فتح الباري (٤/ ١٥٩).","vol":"7","page":405},{"text":"٢٩٩٧ - حدّثنا أحمد بن الفضل العسقلاني، حدّثنا آدم (^١)، حدّثنا عدي بن الفضل (^٢)،\n⦗٤٠٦⦘ عن الشيباني (^٣)، وإسماعيل بن أبي خالد (^٤)، عن الشعبي، عن عدي بن حاتم، عن النبي ﷺ بمثله، وقال: \"إنّما هو بياض النَّهار وسواد اللّيل\" (^٥).\n_________\n(^١) ابن أبي إياس: عبد الرّحمن العسقلاني.\n(^٢) التيمي، أبو حاتم البصري، توفي (١٧١ هـ)، ضعفه ابن معين، وأبو داود، وقال أبو حاتم والنسائي والفسوي: \"متروك\"، وكذا قال ابن حجر في تقريبه.\nانظر: تاريخ الدوري (٢/ ٣٩٨)، المعرفة والتاريخ (٢/ ١٢٢)، سؤالات الآجري ص =\n⦗٤٠٦⦘ = ٣٠٤، الضعفاء للنسائي ص ٧٩، الجرح والتعديل (٧/ ٤)، تهذيب التهذيب (٧/ ١٧٠)، تقريب (٤٥٤٥).\n(^٣) سليمان بن أبي سليمان الكوفي، أبو إسحاق الشيباني.\n(^٤) الأحمسي مولاهم البجلي.\n(^٥) أخرجه مسلم من طريق عامر الشعبي كما تقدّم.","vol":"7","page":405},{"text":"٢٩٩٨ - حدّثنا طاهر بن خالد بن نزار (^١)، حدثني أبي، ح\nوحدثنا الصائغ (^٢) -بمكة- والسُّلمي (^٣)، قالا: حدّثنا أبو حذيفة (^٤)، قالا: حدّثنا إبراهيم بن طهمان (^٥)، عن مُطَرِّف، عن الشعبي، عن عدي بن حاتم، قال: \"قلت: يا رسول الله ﷺ الخيط الأبيض من الخيط الأسود أهما الخيطان؟ فضحك رسول الله ﷺ، ثمّ قال: \"لا، يا عريض القفا، ولكنه سواد اللّيل وبياض النهار\" (^٦).\n_________\n(^١) الأيلي.\n(^٢) أحمد بن الفضل العسقلاني.\n(^٣) أحمد بن يوسف الأزدي.\n(^٤) موسى بن مسعود النَّهدي -بفتح النون- البصري.\n(^٥) الخراساني.\n(^٦) أخرجه مسلم من طريق الشعبي، كما تقدّم. =\n⦗٤٠٧⦘ = وقوله \"فضحك رسول الله ﷺ، ثم قال: لا، يا عريض القفا\" زيادة ليست عند مسلم، وقد عزاها الحافظ ابن حجر في الفتح (٤/ ١٥٨) للإسماعيلي، وانظر ما تقدم في ح (٢٩٩٦).","vol":"7","page":406},{"text":"٢٩٩٩ - حدثنا علي بن عبد العزيز (^١)، حدثنا أبو عبيد (^٢)، حدثنا هشيم (^٣)، أخبرنا حصين (^٤)، عن الشعبي، قال: أخبرني عدي بن حاتم، قال: \"لما نزلت هذه الآية ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ﴾ قال: عمدت إلى عقالين أبيض وأسود، فجعلتهما تحت وسادتي (^٥)، فجعلت أقوم من الليل ولا أستبين الأسود من الأبيض، فلما أصبحت غدوت على رسول الله ﷺ فأخبرته، فضحك، وقال: \"إنما كان وسادك إذًا لعريض، إنما ذاك بياض النهار من سواد الليل\" (^٦).\n_________\n(^١) ابن المرزبان البغوي.\n(^٢) القاسم بن سلَّام.\n(^٣) ابن بشير بن القاسم بن دينار السُّلمي.\n(^٤) ابن عبد الرحمن السلمي.\n(^٥) (م ٢/ ٩٧ / ب).\n(^٦) أخرجه مسلم من طريق عبد الله بن إدريس، عن حصين به نحوه، وحصين ثقة لكن تغيَّر بأخرة، وهشيم ممن سمع منه قبل تغيُّره، وهذا يدل على أن الحديث من صحيح حديث حصين، وإن كان في الجملة أن صاحب الصحيح اطلع على ذلك، لكن ليس اليقين كالاحتمال، وهذا من فوائد الاستخراج.\nانظر: هدي الساري (٤١٧)، النكت على ابن الصلاح (١/ ٣٢٢).","vol":"7","page":407},{"text":"٣٠٠٠ - حدثنا يوسف القاضي (^١)، حدثنا أبو الربيع (^٢)، حدثنا هشيم، حدثنا حصين، بإسناده مثله (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد البغدادي.\n(^٢) سليمان بن داود العتكي البصري.\n(^٣) أخرجه مسلم، كما تقدم.","vol":"7","page":408},{"text":"<span data-type='title' id=toc-476>باب بيان صفة الفجر الذي به يحرم الطعام والشراب وإباحة الأكل والشرب والجماع قبله، وإن ما قبله من بياض الفجر لا يسمى فجرًا، وبيان السنة في إعلام المؤذَّن الناس لأذانه؛ ليستيقظوا فيتسحَّروا، وليترك المصلي صلاته فيتسحَّر، والدليل على أنه يجب عليه أن يعلم الناس أن يؤذَّن بليل</span>","vol":"7","page":409},{"text":"٣٠٠١ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، ح\nوحدثنا الصائغ (^٣) -بمكة- حدثنا روح بن عبادة، قالا: حدثنا شعبة، قال: أخبرني سوادة بن حنظلة القشيري، قال: سمعت سمرة بن جندب يخطب، قال: قال رسول الله ﷺ: \"لا يغرَّنَّكم نداء بلال، ولا هذا البياض، حتى ينفجر الفجر هكذا\" (^٤).\n_________\n(^١) ابن عبد القاهر الأصبهاني.\n(^٢) الطيالسي، وانظر مسنده (١٢٢).\n(^٣) محمد بن إسماعيل بن سالم المكي.\n(^٤) أخرجه مسلم (الصحيح: ٢/ ٧٧٠) كتاب الصيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر- ح ١٠٩٤/ ٤٤ من طريق معاذ بن معاذ العنبري وأبي داود الطيالسي، كلاهما عن شعبة به نحوه، ولم يسق حديث الطيالسي، وساقه المصنف، وهذا من فوائد الاستخراج.","vol":"7","page":409},{"text":"٣٠٠٢ - حدثنا الصاغاني (^١)، حدثنا هاشم بن القاسم (^٢)، حدثنا شعبة، عن سوادة، قال: \"خطبنا سمرة بالبصرة\" وذكر الحديث (^٣) (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن مسلم الليثي مولاهم البغدادي.\n(^٣) أخرجه مسلم من طريق شعبة كما تقدم، وقوله \"خطبنا سمرة بالبصرة\" ليس في روايته، وهذه زيادة من فوائد الاستخراج.\n(^٤) هذا الحديث أثبت من اللحق في حاشية الأصل، وهو ساقط من نسخة (م).","vol":"7","page":410},{"text":"٣٠٠٣ - حدثنا محمد بن إسماعيل الصائغ -بمكة- وأبو أمية (^١)، قالا: حدثنا أحمد بن يونس (^٢)، حدثنا زهير (^٣)، حدثنا سليمان التيمي (^٤)، عن أبي عثمان (^٥)، عن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"لا يمنعنَّ أحدكم -أو أحدًا منكم- أذان بلال من سحوره، فإنه يؤذِّن -أو ينادي- ليرجع قائمكم، ولينتبه نائمكم، وليس أن يقول -يعني: الفجر، أو الصبح (^٦) -هكذا- وضم زهير أصابعه ورفعها إلى فوق، وطأطأها إلى أسفل- حتى يقول هكذا\" ووضع زهير سبابتيه (^٧)؛\n⦗٤١١⦘ أحدهما (^٨) فوق الآخر، ثم مدهما عن يمينه وعن شماله.\nوقال الصائغ: \"وجمع بين سبابتيه ثم مدَّهما يمينًا وشمالًا\" (^٩).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) أحمد بن عبد الله بن يونس اليربوعي الكوفي.\n(^٣) ابن معاوية الجعفي.\n(^٤) سليمان بن طرخان، البصري.\n(^٥) عبد الرحمن بن مُل -بلام ثقيلة، والميمُ مثلثة- النَّهدي؛ بفتح النون، وسكون الهاء.\n(^٦) (م ٢/ ١٩٧/ أ).\n(^٧) في الأصل: \"سبابته\"، والمثبت من (م)، وصحيح البخاري.\n(^٨) هكذا في الأصل، ونسخة (م) باعتبار إعادة الضمير على الإصبع، وفي صحيح البخاري: \"وقال زهير بسبابتيه إحداهما فوق الأخرى، ثم مدّها عن يمينه وشماله\".\n(^٩) أخرجه مسلم (الصحيح: ٢/ ٧٦٨) كتاب الصيام -باب بيان أن الدخول في الصوم يحصل بطلوع الفجر- ح (١٠٩٣/ ٣٩) من طريق سليمان به نحوه. وقوله: \"يمينا وشمالا\" زيادة ليست عند مسلم.\nوالحديث متفقٌ عليه، رواه البخاري (الصحيح مع الفتح: ٢/ ١٢٣) كتاب الأذان- باب الأذان قبل الفجر- ح (٦٢١) من طريق أحمد بن يونس به مثله، إلا أن في لفظه: \"وقال زهير\" موضع \"ضم\" و\"رفع\".","vol":"7","page":410},{"text":"٣٠٠٤ - حدثنا الصاغاني وأبو أمية، قالا: حدثنا روح بن عبادة، حدثنا حماد (^١)، عن سليمان التيمي، بإسناده، وقال: \"فإنه يؤذِّن ليرفع نائمكم، ويرجع قائمكم، ولا، حتى يكون معترضًا\" (^٢).\n_________\n(^١) ابن سلمة بن دينار البصري.\n(^٢) أخرجه مسلم ح (١٠٩٣/ ٤٠) من طريق سليمان به نحوه، كما تقدم.","vol":"7","page":411},{"text":"٣٠٠٥ - حدثنا يوسف القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، حدثنا يحيى (^٣)، عن التيمي، بإسناده مثله (^٤).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد.\n(^٢) ابن علي بن عطاء بن مقدم المقدمي الثقفي مولاهم، وراويته يوسف القاضي.\n(^٣) ابن سعيد القطان.\n(^٤) أخرجه مسلم من طريق سليمان التيمي، كما تقدم.","vol":"7","page":411},{"text":"٣٠٠٦ - حدثنا إسحاق بن سيَّار النَّصيبي، حدثنا محمد بن عبد الله الرَّقَّاشي (^١)، عن معتمر بن سليمان (^٢)، قال: سمعت أبي، قال: حدثنا (^٣) أبو عثمان، عن ابن مسعود، عن النبي ﷺ، قال: \"لا يمنعنَّ أذانُ بلال أَحَدَكم من سحوره، فإنه يؤذِّن -أو ينادي- ليرجِعَ قائمكم، ويُنِّبه نائمكم\" (^٤).\n_________\n(^١) محمد بن عبد الله بن محمد بن عبد الملك البصري.\n(^٢) التيمي البصري.\n(^٣) في (م): \"أخبرنا\".\n(^٤) أخرجه مسلم -كما تقدم- من طريق معتمر بن سليمان به، وذكر بعضه، وساقه المصنف بتمامه، وهذا من فوائد استخرجه.","vol":"7","page":412},{"text":"<span data-type='title' id=toc-477>باب بيان الوقت الذي يحل (^١) للصائم الإفطار، والدليل على أنه إذا دخل ذلك الوقت كان الصائم مفطرًا، وإن لم يأكل ولم يشرب</span>\n_________\n(^١) في (م): \"يحصل\".","vol":"7","page":413},{"text":"٣٠٠٧ - حدثنا أبو علي الحسن بن محمد الزعفراني، حدثنا أبو معاوية (^١)، حدثنا هشام بن عروة، عن أبيه، ح\nوحدثنا أبو بكر محمد بن عبد الرحمن الجعفي، وأبو البختري العنبري (^٢)، قالا: حدثنا أبو أسامة (^٣)، عن هشام بن عروة، عن أبيه، كلاهما: عن عاصم بن عمر (^٤)، عن عمر ﵁، قال: قال رسول الله ﷺ: \"إذا أقبل الليل وأدبر النهار وغابت الشمس أفطر الصائم\". وقال أبو أسامة: \"فقد أفطر الصائم\" (^٥).\n_________\n(^١) محمد بن خازم الضرير الكوفي.\n(^٢) عبد الله بن محمد بن شاكر البغدادي المقرئ.\n(^٣) حماد بن أسامة بن زيد القرشي مولاهم الكوفي.\n(^٤) ابن الخطاب القرشي العدوي.\n(^٥) أخرجه مسلم (الصحيح: ٢/ ٧٧٢) كتاب الصيام -باب بيان وقت انقضاء الصوم وخروج النهار- ح (١١٠٠/ ٥١) مثله من طريق أبي معاوية، والبخاري (الصحيح مع الفتح: ٤/ ٢٣١) كتاب الصوم -باب متى فِطْر الصائم ح (١٩٥٤) -نحوه- من طريق سفيان، كلاهما: عن هشام به.","vol":"7","page":413},{"text":"٣٠٠٨ - حدثنا محمد بن يحيى (^١)، حدثنا محمد بن (^٢) عيسى بن\n⦗٤١٤⦘ الطَّبَّاع (^٣)، حدثنا أبو معاوية، حدثنا هشام بن عروة، بإسناده، قال: قال النبي ﷺ: \"إذا أقبل الليل وأدبر النهار وغابت الشمس فقد أفطر الصائم\" (^٤).\n_________\n(^١) ابن عبد الله الذهلي.\n(^٢) (م ٢/ ٩٨ /ب).\n(^٣) ابن نجيح البغدادي.\n(^٤) أخرجه مسلم من طريق أبي معاوية، كما تقدم.","vol":"7","page":413},{"text":"<span data-type='title' id=toc-478>باب بيان التَّرغيب في تعجيل الإفطار للصائم</span>","vol":"8","page":5},{"text":"٣٠٠٩ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفِرْيابي (^٢)، وأبو نعيم (^٣)، قالا: حدثنا سفيان (^٤)، عن أبي حازم (^٥)، عن سهل بن سعد الساعدي قال: قال رسول الله ﷺ: \"لا يزالُ الناس بخير ما عجَّلوا الفطر\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو الأزدي.\n(^٢) بكسر الفاء وسكون الراء بعدها تحتانية، وبعد الألف موحدة نسبة إلى فارياب، بليدة بنواحي بلخ غربي نهر جيحون، الأنساب (٤/ ٣٧٦)، معجم البلدان (٤/ ٢٢٩).\nوهو محمد بن يوسف بن واقد الضبي مولاهم، أبو عبد الله نزيل قيسارية.\n(^٣) الفضل بن دكين -بضم الدال، مشهور بكنيته، الملائي، بضم الميم.\n(^٤) ابن سعيد الثوري.\n(^٥) سلمة بن دينار الأعرج، المدني. ووقع مبتورا في مصورة ل، فأثبته من (م).\n(^٦) أخرجه الإمام مسلم عن زهير بن حرب، عن عبد الرحمن بن مهدي، عن الثوري به، وعن قتيبة بن سعيد، عن يعقوب الدورقي، وعن يحيى بن يحيى، عن عبد العزيز ابن أبي حازم، كلاهما عن أبي حازم به. (صحيح مسلم، باب فضل السحور، وتأكيد استحبابه، واستحباب تأخيره وتعجيل الفطر، ٢/ ٧٧١).\nوفيه بيان اللفظ المحال به عند مسلم، وهو من فوائد الاستخراج، وأخرجه البخاري من طريق مالك، عن أبي حازم به (كتاب الصوم، باب تعجيل الإفطار، ٤/ ١٩٨).","vol":"8","page":5},{"text":"٣٠١٠ - حدثنا الصاغاني (^١)، أخبرنا معاوية بن عمرو (^٢)، حدثنا زائدة (^٣)،\n⦗٦⦘ عن الأعمش (^٤)، عن عمارة (^٥)، عن أبي عطية (^٦)، قال: دخلت أنا ومسروق (^٧)، على عائشة، فقال مسروق: رجلان من أصحاب محمد، كلاهما لا يألُو (^٨) عن الخير. أحدهما يؤخر الصلاة والفطر، والآخر يعجل الصلاة والفطر. فقالت: أيهما الذي يعجل الصلاة والفطر؟ فقال مسروق: عبد الله (^٩)، فقالت عائشة: هكذا كان رسول الله ﷺ يصنع (^١٠).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن المهلب الأزدي.\n(^٣) ابن قدامة الثقفي.\n(^٤) سليمان بن مهران الأسدي. ولم أقف على تصريحه بالسماع في جميع ما وقفت عليه من الطرق، وهو مدلس من الطبقة الثالثة عند الحافظ ابن حجر (تعريف أهل التقديس ص ٦٧). لكن من الرواة عنه، حفص بن غياث كما في علل الدارقطني (٥ / ق ١٤٠). وقال الحافظان ابن طاهر وابن حجر: كان حفص يميز بين ما صرح فيه الأعمش بالسماع وبين ما دلسه. ولذلك اعتمده البخاري في كثير من رواياته عن الأعمش. انظر: هدي الساري (ص ٣٩٨).\n(^٥) ابن عمير التيمي الكوفي.\n(^٦) مالك بن عامر الهمداني. الكنى والأسماء للإمام مسلم (١/ ٦٥١ / ٢٦٣٨).\n(^٧) ابن الأجدع الهمداني.\n(^٨) لا يألو: لا يقصر، من ألى يألو، إذا قصّر وأبطأ. لسان العرب (١٤/ ٣٩).\n(^٩) يعني ابن مسعود كما في رواية مسلم -كتاب الصيام -باب فضل السحور وتأكيد استحبابه، إلخ (٢/ ٧٧٢).\n(^١٠) أخرجه الإمام مسلم عن أبي كريب، عن ابن أبي زائدة عن الأعمش به. وعن يحيى بن يحيى، وأبي كريب، كلاهما عن أبي معاوية عن الأعمش، وفيه بيان أن عبد الله هو ابن مسعود. وزاد أبو كريب: والآخر أبو موسى. انظر: صحيح مسلم، (الموضع السابق).\n⦗٧⦘ = وهذا الحديث مما وقع الاختلاف فيه على الأعمش، فرواه أكثر أصحابه كرواية المصنف، إسنادًا ومتنا. وخالفهم شعبة، وجرير بن عبد الحميد، وابن مهدي عن الثوري، فرووه عن الأعمش عن خيثمة عن أبي عطية. وخالفوا أيضًا في لفظ الحديث، فقالوا: \"أحدهما يعجل الإفطار ويؤخر السحور، والآخر يؤخر الإفطار ويعجل السحور\". وقد رجح الإمام مسلم، والحفاظ من بعده رواية الجماعة لكثرة عددهم. انظر: سنن النسائي -كتاب الصيام -باب ذكر الاختلاف على سليمان ابن مهران في حديث عائشة في تأخر السحور واختلاف ألفاظهم (٤/ ١٤٣ - ١٤٤)، علل الحديث لابن أبي حاتم (١/ ٢٤١)، الإلزامات والتتبع (٥٦٢ - ٥٦٣)، علل الدارقطني (٥ / ق ١٤٠).","vol":"8","page":5},{"text":"٣٠١١ - حدثنا أبو داود السِّجْزي (^١)، حدثنا مسدد (^٢)، حدثنا أبو معاوية (^٣)، عن الأعمش بإسناده نحوه. قالت: كذلك كان يصنع رسول الله ﷺ.\n_________\n(^١) سليمان بن الأشعث، الإمام، صاحب السنن. والسجزي بكسر السين المهملة وسكون الجيم وفي آخرها الزاى، نسبة إلى سجستان.\n(^٢) ابن مسرهد بن مسربل الأسدي البصري. ومسدد هو بضم الميم وفتح السين وتشديد الدال الأولى. الإكمال (٧/ ٢٤٩).\n(^٣) محمد بن خازم الضرير.","vol":"8","page":7},{"text":"<span data-type='title' id=toc-479>باب بيان النهي عن الوصال في رمضان، والدليل على إباحته لمن اطاقه، وعلى أن النهي عنه رفقًا بالناس</span>","vol":"8","page":8},{"text":"٣٠١٢ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب (^٢)، قال: أخبرني يونس (^٣)، عن ابن شهاب (^٤)، قال: حدثني أبو سلمة ابن عبد الرحمن بن عوف أن أبا هريرة (^٥) قال: نهى رسول الله ﷺ عن الوصال. فقال رجل من المسلمين: فإنك يا رسول الله تواصل. قال رسول الله ﷺ: \"وأيكم مثلي؟ [إني] (^٦) أبيت يُطعمني ربي ويَسقيني\".\nفلما أبوا أن ينتهوا عن الوصال، واصل بهم يومًا ثم يومًا ثم رأوا الهلال. فقال: \"لو تأخر الهلال لزدتكم\" كالمنكر (^٧) لهم حين\n⦗٩⦘ أبوا أن ينتهُوا (^٨).\n_________\n(^١) المرادي، صاحب الشافعي، المصري.\n(^٢) عبد الله بن وهب بن مسلم القرشي، مولاهم، أبو محمد المصري.\n(^٣) ابن يزيد بن أبي النجاد الأيلي.\n(^٤) محمد بن مسلم بن شهاب الزهري.\n(^٥) (م ٢/ ١٠٠/ أ).\n(^٦) ما بين المعقوفين سقط من (م).\n(^٧) من الإنكار، هكذا في النسختين. قال الحافظ: والذي تضافرت به الروايات هو \"كالمنكل لهم\" من التنكيل (فتح الباري، ٤/ ٢٠٦)، وهو كما قال. فهكذا ورد في مصنف عبد الرزاق (٤/ ٢٦٧)، ومسند أحمد (٢/ ٥١٦)، وصحيح البخاري (كتاب الحدود، باب كم التعزير والأدب، ١٢/ ١٧٦ مع فتح الباري)، وصحيح مسلم (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٤)، وغيرهما. =\n⦗٩⦘ = لكن قال الحافظ: وقع في رواية معمر هذا الحديث عند البخاري (كتاب الإعتصام، باب ما يكره من التعمق والتنارع والغلو في الدين والبدع، ١٣/ ٢٧٥)، في رواية المستملي، \"كالمنكر\" بالراء وسكون النون، من الإنكار، وعند الحموي: \"كالمنكي\" بتحتانية ساكنة قبلها كاف مكسورة خفيفة، من النكاية. اهـ.\nوفي نسخة السلطانية إشارة إلى هذين الوجهين عند المذكورين، وذكرهما معا لأبي ذر مع إثبات \"كالمنكِّل\" في الأصل (صحيح البخاري، ٩/ ١١٩). ولم أجد فيما وقفت عليه من طرق هذا الحديث من تابع أبا عوانة على ذكر \"كالمنكر\" إلا في الرواية المذكورة في نسخة المستملي وأبي ذر لصحيح البخاري.\n(^٨) أخرجه الإمام مسلم، عن حرملة بن يحيى، عن ابن وهب به (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٤). وأخرجه البخاري من طرق عن الزهري به (كتاب الصوم، باب التنكيل لمن أكثر الوصال، ٤/ ٢٠٥).","vol":"8","page":8},{"text":"٣٠١٣ - حدثنا الدبري (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر (^٣)، عن الزهري، عن أبي سلمة، عن أبي هريرة عن النبي ﷺ بمثله (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) ابن همام الصنعاني، والحديث في مصنفه (٤/ ٢٦٧ / ٧٧٥٣).\n(^٣) ابن راشد.\n(^٤) أخرجه البخاري من طريق معمر عن الزهري، به (كتاب الإعتصام، باب ما يكره من التعمق والتنازع والغلو في الدين والبدع، ١٣/ ٢٧٥). وفي هذا الطريق واللذين بعده، زيادة من أبي عوانة على ما عند مسلم من طرق هذا الحديث عن الزهري مما ينفي التفرد عن يونس الذي روى مسلم الحديث من طريقه، وهو من فوائد الاستخراج.\nوفي إسناد المصنف الدبريُّ عن عبد الرزاق، تابعه الإمام أحمد (المسند، ٢/ ٢٩١).","vol":"8","page":9},{"text":"٣٠١٤ - حدثنا أبو أمية (^١)، حدثنا أبو اليمان (^٢)، أخبرنا شعيب (^٣)، عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) الحكم بن نافع البهراني، الحمصي.\n(^٣) ابن أبي حمزة الأموي مولاهم، أبو بشر الحمصي.\n(^٤) أخرجه البخاري عن أبي اليمان به. (كتاب الصوم، باب التنكيل لمن أكثر الوصال، ٤/ ٢٠٥).","vol":"8","page":10},{"text":"٣٠١٥ - حدثنا أبو عبد الملك القرشي (^١)، حدثنا موسى ابن أيوب (^٢)، حدثنا محمد بن حرب (^٣)، عن الزُبَيدي (^٤) عن الزهري، عن ابن المسيب (^٥)، وأبي سلمة، عن أبي هريرة، عن النبي ﷺ، أنه نهى عن الوصال، فقال له ناس: فإنك يا رسول الله تواصل! قال: \"أيكم مثلي؟ إني أبيت يطعمني ربي ويسقيني\" (^٦).\n_________\n(^١) أحمد بن إبراهيم بن محمد العامري، الدمشقي.\n(^٢) ابن عيسى النصيبي، أبو عمران الأنطاكي.\n(^٣) الخولاني.\n(^٤) بضم الزاي وفتح الباء ثم الدال المهملة، وهو محمد بن الوليد بن عامر، صاحب الزهري (الإكمال، ٤/ ٢٢١). وتصحف في م إلى: الرشيد.\n(^٥) سعيد بن المسيب.\n(^٦) هكذا روى الزبيدي هذا الحديث، بذكر ابن المسيب وأبي سلمة، وليس عند مسلم ولا عند البخاري من هذا الوجه. وقد تابعه عبد الرحمن بن نمر، عند النسائي في الكبرى (/٢٤٢/ ٣٢٦٥)، وعبد الرحمن بن خالد بن مسافر عند الدارقطني في =\n⦗١١⦘ = العلل. قال الدارقطني: \"القولان محفوظان\". (العلل، ٩/ ٢٣٢).","vol":"8","page":10},{"text":"٣٠١٦ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، ويعلى (^٢)، عن الأعمش (^٣)، عن أبي صالح (^٤)، عن أبي هريرة، قال: واصل النبي ﷺ فبلغ الناس فواصلوا. فبلغه ذلك فنهاهم وقال: \"إني لست مثلكم. إني أظَلُّ عند ربي فيطعمني ويسقيني\" (^٥).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) ابن عبيد الطنافسي.\n(^٣) سليمان بن مهران الأسدي ولم يصرح بالسماع فيما وقفت عليه من الطرق، لكن شيخه أبا صالح من شيوخه الذين أكثر عنهم، وعنعنته عنه محمولة على الإتصال كما نبه على ذلك الذهبي. (ميزان الاعتدال، ٢/ ٢٢٤).\n(^٤) ذكوان السمان الزيات.\n(^٥) أخرجه الإمام مسلم من طريق ابن نمير، عن الأعمش به وأحال بلفظه على حديث عمارة، عن أبي زرعة، وبين اللفظين مخالفة، فقوله: \"إني أظل عند ربي\" ليست في حديث عمارة، عن أبي زرعة. نبه الحافظ على هذا ونبه أيضًا على أن هذه اللفظة ليست في شيء من الطرق عن أبي هريرة إلا في رواية أبي صالح، ثم ذكر أنها وقعت في غير حديث أبي هريرة. (انظر: فتح الباري، ٤/ ٢٠٧). وفي هذا الحديث من فوائد الاستخراج بيان المتن المحال به عند مسلم.","vol":"8","page":11},{"text":"٣٠١٧ - حدثنا أبو علي الزعفراني (^١)، حدثنا عَبيدة بن حُميد (^٢)، حدثني الأعمش، عن أبي صالح، عن أبي هريرة، قال: كان النبي ﷺ\n⦗١٢⦘ يواصل إلى السحر\"، ففعل ذلك بعض أصحابه فنهاه، فقال: أنت يا رسول الله تفعل ذلك! فقال رسول الله ﷺ: \"إنكم لستم مثلي، إني أظل عند ربي يطعمني ويسقيني، فاكلفوا من العمل ما تطيقون\" (^٣). (^٤)\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) عبيدة بفتح العين وكسر الباء.\n(^٣) أخرجه مسلم كما تقدم. وفي هذه الرواية زيادة قوله ﷺ: \"فاكلفوا من العمل ما تطيقون\". وقد تابع عبيدة على ذكرها عبد الله بن نمير عن الأعمش، عند أحمد (المسند، ٢/ ٤٩٥ - ٤٩٦). ولم أقف على من تابعه على قوله: كان يواصل إلى السحر، لكنه كما تقدم حسن الحديث.\n(^٤) (م ٢/ ١٠٠/ ب).","vol":"8","page":11},{"text":"٣٠١٨ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١)، أخبره عن أبي الزناد (^٢)، عن الأعرج (^٣) عن أبي هريرة، أن رسول الله ﷺ قال: \"إياكم والوصال. قالوا: يا رسول الله! إنك تواصل. قال: \"إني لست كهيئتكم، إن الله يطعمني ويسقيني\" (^٤).\n_________\n(^١) الحديث في الموطأ -رواية الليثي- (١/ ٣٠١).\n(^٢) عبد الله بن ذكوان القرشي، أبو عبد الرحمن المدني.\n(^٣) عبد الرحمن بن هُرْمُز، أبو داود المدني.\n(^٤) أخرجه الإمام مسلم من طريق المغيرة عن أبي الزناد به (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٥). وفي رواية المصنف بيان لفظ المتن المحال به غير أنه عند مسلم بزيادة قوله: \"فاكلفوا من العمل ما لكم به طاقة\" وقد وردت عند مالك في الموطأ برواية محمد بن الحسن (١/ ١٢٩).","vol":"8","page":12},{"text":"٣٠١٩ - حدثنا السُّلمي (^١)، والدبري (^٢)، عن عبد الرزاق (^٣)، عن معمر (^٤)، عن همام بن منبه (^٥)، عن أبي هريرة، قال: قال النبي ﷺ: \"إياكم والوصال، وذكر مثله. قال: \"إني في ذلك لست مثلكم، إني أبيت يطعمني ربي ويسقيني، فاكلفوا من العمل ما لكم به طاقة\".\nرواه عُمارة (^٦)، عن أبي زرعة (^٧)، عن أبي هريرة، عن النبي ﷺ (^٨).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، أبو الحسن السلمي، النيسابوري.\n(^٢) إسحاق بن إبراهيم بن عباد.\n(^٣) والحديث في مصنفه (٤/ ٢٦٧ / ٧٧٥٤).\n(^٤) ابن راشد.\n(^٥) وهو في صحيفته (برقم ٦٩).\n(^٦) ابن القعقاع بن شُبرمة الضبي، الكوفي.\n(^٧) ابن عمرو بن جرير بن عبد الله البجلي، الكوفي، قيل اسمه هرم، وقيل غير ذلك.\n(^٨) وصله الإمام مسلم من طريق جرير بن عبد الحميد الضبي عن عمارة به (صحيح مسلم، الموضع السابق).","vol":"8","page":13},{"text":"٣٠٢٠ - حدثنا عمر بن شَبَّة، حدثنا عبد الوهاب الثقفي (^١)، حدثنا أيوب (^٢)، عن نافع، عن ابن عمر، قال: واصل رسول الله ﷺ فواصل الناس، فنهاهم فقالوا: ألست تواصل يا رسول الله؟ قال: \"إني\n⦗١٤⦘ لست كهيئتكم، إني أُطعم وأُسقى\" (^٣).\n_________\n(^١) عبد الوهاب بن عبد المجيد الثقفي.\n(^٢) ابن أبي تميمة، كيسان السختياني -بفتح المهملة بعدها معجمة ثم تحتانية وبعد الألف نون (تقريب التهذيب، ١١٧).\n(^٣) أخرجه الإمام مسلم عن عبد الوارث بن عبد الصمد بن سعيد، عن أبيه، عن جده، عن أيوب به (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٤).\nوفي رواية المصنف بيان اللفظ المحال عليه عند مسلم.\nوفيه أيضًا علو لأبي عوانة فكأن مسلما سمع منه هذا الحديث، وكلاهما من فوائد الاستخراج.","vol":"8","page":13},{"text":"٣٠٢١ - حدثنا أبو الحسن الميموني (^١)، وعمّار بن رجاء، قالا: حدثنا محمد بن عبيد (^٢)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ واصل في رمضان فنهاهم (^٣)، فقيل: إنك تواصل. قال: \"إني لست مثلكم إني أُطعم وأُسقى\" (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون، الميموني، الرقي، صاحب الإمام أحمد.\n(^٢) الطنافسي.\n(^٣) كذا في النسختين. ورواه أحمد عن محمد بن عبيد بإسناده، وفيه: \"فواصل الناس فنهاهم\" (مسند أحمد، ٢/ ١٠٢) والسياق يقتضيه.\n(^٤) أخرجه الإمام مسلم عن أبي بكر بن أبي شيبة، عن ابن نمير، عن عبيد الله به، وعنده: \"فواصل الناس، فنهاهم\" (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٤).\nوفي طريق المصنف من فوائد الاستخراج، توضيح المهمل، فإن عبيد الله ابن عمر ورد في صحيح مسلم مهملا غير مصرح باسم أبيه.","vol":"8","page":14},{"text":"٣٠٢٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١)، أخبره ح.\n⦗١٥⦘ وحدثنا الصاغاني، أخبرني إسحاق بن عيسى (^٢)، أخبرنا مالك، عن نافع عن عبد الله بن عمر، أن رسول الله ﷺ نهى عن الوصال. قالو: إنك تواصل يا رسول الله! قال: \"إني لست كهيئتكم إني أُطعم وأُسقى\" (^٣).\n_________\n(^١) والحديث في الموطأ -رواية يحيى الليثي (كتاب الصيام، باب النهي عن الوصال في =\n⦗١٥⦘ = الصوم، ١/ ٣٠٠).\n(^٢) ابن نجيح بن الطباع.\n(^٣) أخرجه مسلم عن يحيى بن يحيى، عن مالك به (الموضع السابق). وأخرجه البخاري عن عبد الله بن يوسف عن مالك به. (كتاب الصوم، باب الوصال ومن قال: ليس في الليل صيام، ٤/ ٢٠٢).","vol":"8","page":14},{"text":"٣٠٢٣ - حدثنا العباس دين محمد الدوري، حدثنا يحيى بن معين، حدثنا عَبْدة بن سليمان (^١)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: \"إنما نهى النبي ﷺ عن (^٢) الوصال رحمة لهم\" (^٣) (^٤).\n⦗١٦⦘ زاد نُعيم (^٥)، عن عبدة، قيل له: إنك تواصل. فقال: \"إني أبيت يطعمني ربي ويسقيني\" (^٦).\n_________\n(^١) الكلابي، أبو محمد الكوفي.\n(^٢) (م ٢/ ١٠١/ أ).\n(^٣) كلمة (رحمة) وقعت مطموسة في (ل)، فأثبتها من (م).\n(^٤) أخرجه الإمام مسلم عن إسحاق بن راهويه، وعثمان بن أبي شيبة، كلاهما عن عبدة به (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٦). وأخرجه البخاري عن عثمان، ومحمد بن سلّام، كلاهما عن عبدة به (كتاب الصوم، باب الوصال، ومن قال ليس في الليل صيام، ٤/ ٢٠٢). وعندهما زيادة: فقالوا: إنك تواصل! قال: \"إني لست كهيئتكم. إني يطعمني ربي ويسقيني\". وظاهر هذه الرواية أنها موقوفة على =\n⦗١٦⦘ = عائشة ﵂.\nوعند أبي نعيم في المستخرج (ص ١٦٦)، ما يصرح برفعها، ففيه: قالت عائشة: نهى رسول الله ﷺ عن الوصال، فقالوا: يا رسول الله، إنك تواصل. قال: \"إنما هي رحمة رحمكم الله بها، إني أظل عند ربي يطعمني ويسقيني\".\n(^٥) ابن حماد بن معاوية الخزاعي، المروزي.\n(^٦) لم أقف على من وصله من طريق نعيم عن عبدة. والشاهد فيها قوله: \"إني أبيت\".\nورواه هارون بن إسحاق الهمْداني، عن عبدة، بمثل الزيادة التي ذكرها أبو عوانة.\nأخرجه ابن أبي داود في \"مسند عائشة\" (ص ٩١ بواسطة \"موسوعة الحديث النبوي- أحاديث الصيام\" (٢/ ٣٠٦). وأخرج أبو يعلى عن عثمان بن أبي شيبة، عن عبدة، وفيه: قال: \"إنما هي رحمة رحمكم الله، إني لست مثلكم، إني أظل عند الله يطعمني ويسقيني\" (مسند أبي يعلى، ٤/ ٢٥٠/ ٤٣٦١).","vol":"8","page":15},{"text":"٣٠٢٤ - حدثنا الدَّقيقي (^١)، وبشر بن مطر (^٢)، قالا: حدثنا يزيد ابن هارون، أخبرنا حميد (^٣)، عن ثابت (^٤)، عن أنس، أن النبي ﷺ واصل في آخر الشهر، فواصل ناس من الناس، فبلغ ذلك رسول الله ﷺ\n⦗١٧⦘ فقال: \"لو مد لنا الشهر لواصلت وِصالًا يدع المتعمِّقون تعمُّقَهم (^٥)، إني لست مثلكم، إني أبيت يطعمني ربي ويسقيني\" (^٦).\n_________\n(^١) محمد بن عبد الملك بن مروان، أبو جعفر الواسطي.\n(^٢) ابن ثابت، أبو أحمد الدقاق الواسطي. وثقه الدارقطني، وقال أبو حاتم وابنه: صدوق. توفِي سنة ٢٥٩ هـ. (الجرح والتعديل، ٣/ ٣٦٨، تاريخ بغداد، ٧/ ٨٤، ٨٥).\n(^٣) ابن أبي حميد الطويل.\n(^٤) ابن أسلم البُناني.\n(^٥) المتعمق هو المبالغ في الأمر، المتشدد فيه، الذي يطلب أقصى غايته (النهاية، ٣/ ٢٩٩).\n(^٦) رواه الإمام مسلم عن عاصم بن النضر، عن خالد بن الحارث، عن حميد به. وفيه أنه واصل في أول شهر رمضان.\nقال النووي: \"كذا هو في كل النسخ، ونقله القاضي -يعني عياضا- عن أكثر النسخ، وقال: وهو وهم من الراوي، وصوابه: آخر شهر رمضان، كذا رواه بعض رواة صحيح مسلم، وهو الموافق للحديث الذي قبله، ولباقي الأحاديث\".\nوأخرجه بأطول منه عن سليمان بن المغيرة عن ثابت (كتاب الصيام، باب النهي عن الوصال في الصوم، ٢/ ٧٧٧ - ٧٧٨). وأخرجه البخاري من طريق عبد الأعلى بن عبد الأعلى، عن حميد به (كتاب التمني، باب ما يجوز من اللوِّ، ١٣/ ٢٢٤). وفي رواية مسلم للحديث من طريق سليمان بن المغيرة، ما تزول به علة عنعنة حميد الذي لم يصرح بالسماع في إسناد الحديث. وقد ذكرها البخاري تعليقا إثر روايته ليدل على ذلك. والله أعلم.\nعند البخاري ومسلم: \"إني أظل\" بدل \"إني أبيت\" التي عند المصنف. وقد وقع هذا الإختلاف في كل من حديث أبي هريرة، وابن عمر، وعائشة. وأشار الحافظ ابن حجر إلى أن أصل الروايات إنما هي: \"إني أبيت\". وقال: \"وكأن بعض الرواة عبّر عنها بـ \"أَظَلُّ\" نظرًا إلى اشتراكهما في مطلق الكون. ومنه قوله تعالى: ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا﴾ (سورة النحل، الآية ٥٨)، فإن المراد به مطلق الوقت ولا اختصاص لذلك بنهار دون ليل\" (فتح الباري، ٤/ ٢٠٧).","vol":"8","page":16},{"text":"<span data-type='title' id=toc-480>باب الدليل على أن الصائم إذا واصل كان مفطرًا إذا غابت الشمس</span>","vol":"8","page":18},{"text":"٣٠٢٥ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن أبي إسحاق الشيباني (^٢)، عن ابن أبي أوفى (^٣) قال: كنا مع النبي ﷺ في سفر فقال لرجل (^٤): \"انزل فاجْدَح (^٥)، لنا\"، وكان صائمًا. فقال: يا رسول الله لو أمسيت! فقال: \"انزل فاجْدَح لنا. فقال: لو (^٦)، أمسيت! فقال رسول الله ﷺ:\n⦗١٩⦘ \"إذا أقبل الليل من هاهنا -وأشار بيده حيث تجيئُ الشمس- فقد أفطر الصائم\" (^٧).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) سليمان بن أبي سليمان، وهو ابن فيروز الشيباني، الكوفي (الكنى والأسماء للإمام مسلم، ١/ ٣٦/ ٨)، والشيباني، بفتح الشين المعجمة وسكون الياء المعجمة باثنتين من تحبها وفتح الباء نسبة إلى قبيلة كبيرة من بكر بن وائل (اللباب، ٢/ ٢١٩).\n(^٣) هو عبد الله، آخر من مات بالكوفة من الصحابة (تقريب التهذيب، ٢٩٦).\n(^٤) في رواية شعبة عن الشيباني عند أحمد (المسند، ٤/ ٣٨٢): \"فدعا صاحب شرابه بشراب. . .\". ووقع عند أبي داود في السنن (كتاب الصوم، باب وقت فطر الصائم، ٢/ ٧٦٢ - ٧٦٣)، من طريق عبد الواحد بن زياد عن الشيباني: \"يا بلال! انزل فاجدح لنا. . . .\". وقد أشار الحافظ إلى أن بلالا هو المعروف بخدمة النبي ﷺ (فتح الباري، ٤/ ١٩٨)، فقد توافقت الروايتان.\n(^٥) بالجيم ثم الحاء المهملة. ووقع في نسخة (م) في جميع الأماكن التي وردت هذه الكلمة من هذا الحديث: \"اجدع\" بالعين المهملة، وهو خطأ من حيث الرواية والمعنى. ومعنى الجدح أن يحرك السويق بالماء ويخوصه حتى يستوي (النهاية، ١/ ٢٤٣).\n(^٦) وقع مبتورا في مصورة ل، فأثبته من (م).\n(^٧) أخرجه الإمام مسلم من طرق عن أبي إسحاق الشيباني، به (كتاب الصيام، باب بيان وقت انقضاء الصوم وخروج النهار، ٢/ ٧٧٢ - ٧٧٣)، وأخرجه البخاري من طرق عن الشيباني (كتاب الصوم، باب الصوم في السفر والإفطار، ٤/ ١٧٩). وفي الحديث بعض الاختلافات في الألفاظ، أشار الحافظ إلى أنها من تصرف الرواة عن أبي إسحاق. وسيشير المصنف إلى بعضها. ومما لم يشر إليه اختلافهم في عدد ما وقع من قوله ﵊: \"انزل فاجدح لنا\"، فوقع عند المصنف ومسلم مرتين، ووقع في بعض الطرق عند البخاري: ثلاث مرات وأنه نزل في الثالثة فجدح له (صحيح البخاري، كتاب الطلاق، باب الإشارة في الطلاق والأمور، ٩/ ٤٣٦)، وهي رواية جرير عن الشيباني.","vol":"8","page":18},{"text":"٣٠٢٦ - حدثنا حمدانُ بن الجنيد (^١)، حدثنا أبو أحمد الزبيري (^٢)، حدثنا الثوري، عن أبي إسحاق الشيباني، قال: سمعت عبد الله بن أبي أوفى يقول: قال رسول الله ﷺ: \"إذا أقبل الليل من هاهنا وأدبر النهار من هاهنا فقد حلّ الفطر\" (^٣).\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق البغدادي، سكن الشام.\n(^٢) محمد بن عبد الله بن الزبير الأسدي مولاهم الكوفي.\n(^٣) هذه اللفظة أوضحت معنى ما وقع في بقية الطرق: \"فقد أفطر الصائم\" إذ يحتمل أن يكون معناه، فقد دخل وقت الفطر، أو فقد صار مفطرًا. فلما جاءت هذه الرواية بلفظ: \"فقد حل الفطر\" ترجح أن المعنى هو الأول. وقد أشار الحافظ ابن حجر إلى هذا (فتح الباري ٤/ ١٩٧). وهذا من فوائد الاستخراج. والظاهر من ترجمة المصنف أنه يرى المعنى الثاني هو =\n⦗٢٠⦘ = المقصود من الحديث. وقد تابع أبا أحمد الزبيري يحيى ابن كثير، عن شعبة، عن الشيباني، في الرواية الحديث بهذا اللفظ، وهو عند المصنف برقم (٣٠٢٨).\nتنبيه: أشار محقق (القسم المفقود من مسند أبي عوانة)، ص ١٢٤، إلى أن الحديث عند مسلم من طريق الثوري. وهو غلط. فالحديث عند مسلم عن سفيان مهملا، لكن الراوي عن سفيان عنده هو محمد بن يحيى بن أبي عمر العدني، ولا رواية له عن الثوري. وقد أخرجه أبو نعيم من طريق عن ابن عيينة منصوصا عليه.\nانظر: مستخرج أبي نعيم، (ص ١٦١ - ١٦٢) من مصورة رقم (٢٠٤٩)؛ تهذيب الكمال (٢٦/ ٦٣٩).","vol":"8","page":19},{"text":"٣٠٢٧ - وحدثنا الصاغاني (^١)، حدثنا معاوية (^٢)، حدثنا زائدة (^٣)، حدثنا أبو إسحاق الشيباني، بإسناده. فقال لرجل حين غربت الشمس (^٤): \"انزلْ فاجدحْ لنا. فقال: إنَّ عليك نهارًا لو أمسيت يا رسول الله! قال: \"انزل فاجدح لنا. قال: فنزل فجدح لنا، فلما شرب قال: \"إذا رأيتم الليل أقبل من هاهنا -وضرب بيده (^٥)، (^٦)، نحو\n⦗٢١⦘ المشرق- فقد أفطر الصائم.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن عمرو بن المهلب الأزدي.\n(^٣) ابن قدامة الثقفي.\n(^٤) عند البخاري ومسلم من طريق عبد الواحد بن زياد: \"فلما غربت الشمس\" (صحيح البخاري، كتاب الصوم، باب يفطر بما تيسر من الماء أو غيره، ٤/ ١٩٨، صحيح مسلم، الموضع السابق).\n(^٥) (م ٢/ ١٠٣/ ب).\n(^٦) يلاحظ عدم الترتيب في نسخة (م).","vol":"8","page":20},{"text":"٣٠٢٨ - حدثنا أبو قلابة (^١) عن يحيى بن كثير (^٢)، عن شعبة (^٣)، عن الشيباني، بمثل حديث أبي أحمد الزبيري، عن الثوري: \"إذا جاء الليل من هاهنا وأدبر [النهار] (^٤)، من هاهنا فقد حلّ الفطر (^٥) \".\nرواه جرير (^٦)، وعبد الواحد (^٧)، وعلي بن مسهر (^٨)، عن الأعمش (^٩)،\n⦗٢٢⦘ وعباد بن عباد (^١٠)، عن شعبة بمعنى حديث أبي معاوية: \"إذا أقبل الليل من هاهنا -وأشار بيده نحو المشرق- فقد أفطر الصائم إلا هشيم (^١١)، فإنه زاد: قال: \"في شهر رمضان\" وجاء الليل من هاهنا.\n_________\n(^١) عبد الملك بن محمد بن عبد الله الرقاشي، كنيته أبو محمد، وأبو قلابة لقبه.\n(^٢) ابن درهم العنبري، مولاهم، البصري. ووقع في نسخة إتحاف المهرة (٢/ ٢٦٦ / أ)، والمطبوع منه (٦/ ٥٢٠): يحيى بن أبي كثير، وهو خطأ لأن يحيى بن أبي كثير من شيوخ شعبة، ولم يذكر أنه روى عن شعبة.\n(^٣) ابن الحجاج العتكي، الواسطي.\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) أخرجه مسلم عن عبيد الله بن معاذ، عن أبيه عن شعبة، وأحال بلفظه على معنى حديث علي بن مسهر، وعباد بن العوام، وعبد الواحد بن زياد، فاستفيد من رواية المصنف بيان لفظ المتن المحال عليه، وهو من فوائد الاستخراج. وفي رواية مسلم متابعة قاصرة لأبي قلابة تجبر علة ما ذكر من اختلاطه. والله أعلم.\n(^٦) ابن عبد الحميد الضبي. وروايته عند البخاري، (كتاب الطلاق، باب الإشارة في الطلاق، ٩/ ٤٣٦)، ومسلم (الموضع السابق)، عن الشيباني.\n(^٧) ابن زياد العبدي مولاهم. وروايته عند البخاري (كتاب الصوم، باب يفطر بما تيسر من الماء أو غيره، ٤/ ١٩٨)، ومسلم أيضًا عن الشيباني به.\n(^٨) وروايته عند مسلم عن الشيباني أيضًا (الموضع السابق).\n(^٩) هكذا ورد في النسختين، وأظنه خطأ، إذ ليس للأعمش رواية هذا الحديث حسب ما =\n⦗٢٢⦘ = وقفت عليه من الطرق، ولم يذكر المزي له رواية عن أبي إسحاق الشيباني (تهذيب الكمال، ١٢/ ٧٧)، وإن كان قد روى عنه كما في مسند الإمام أحمد (٤/ ٣٥٣).\nوالثلاثة الذين ذكرهم حديثهم كلهم عن الشيباني، وليس عن الأعمش. فلعل صواب العبارة: (رواه جرير، وعبد الواحد، وعلي بن مسهر، عن سليمان). فحمل على أنه سليمان الأعمش، بدل سليمان الشيباني، والله أعلم. ولم يذكر الحافظ هذه المعلقات في إتحاف المهرة (الموضع السابق).\n(^١٠) لم أصل بعد إلى التمييز بين عباد بن عباد بن حبيب العتكي البصري، وعباد ابن عباد بن علقمة المازني البصري، وكلاهما بصري، وهما من طبقة واحدة. ولم يذكر الحافظ هذه المعلقات في الإتحاف (٦/ ٥٢٠)، حتى أتأكد من الصحيح.\nوكذلك لم أقف على من وصل هذا الطريق فيما وقفت عليه من الطرق. وقد رواه غندر عن شعبة، وهي موصولة عند مسلم (الموضع السابق).\n(^١١) ابن بشير السلمي الواسطي. وروايته موصولة عند مسلم (الموضع السابق)، وأحمد (المسند، ٣٨٠)، وقد صرّح بالتحديث عند أحمد.","vol":"8","page":21},{"text":"<span data-type='title' id=toc-481>باب ذكر الخبر المبين أن النبي ﷺ كان يصوم في السفر في رمضان ويفطر أصحابه</span>","vol":"8","page":23},{"text":"٣٠٢٩ - حدثنا العسقلاني، عيسى بن أحمد (^١)، حدثنا ابن وهب، أخبرنا هشام بن سعد (^٢)، عن عثمان بن حيان (^٣)، وإسماعيل بن عبيد الله (^٤)، سمعا أم الدرداء (^٥)، قالت: أخبرني أبو الدرداء (^٦)، قال: كنا نكون مع رسول الله ﷺ في السفر في اليوم الحار وما أحد صائم إلا النبي ﷺ وابن رواحة (^٧).\n_________\n(^١) عيسى بن أحمد بن عيسى بن وردان العسقلاني، من عسقلان بلخ.\n(^٢) المدني، القرشي مولاهم.\n(^٣) عثمان بن حيان -بمهملة وتحتانية- المري، بضم الميم بعدها راء، الدمشقي، أبو المغراء. قال الحافظ: \"وصفه عمر بن عبد العزيز بالجور\". (تقريب التهذيب، ٣٨٣)، وذكره ابن حبان في الثقات (٧/ ١٩٢).\n(^٤) ابن أبي المهاجر المخزومي مولاهم، الدمشقي.\n(^٥) الصغرى، زوج أبي الدرداء، اسمها هجيمة، ويقال جهيمة، بنت حيّ الأوصابية، الدمشقية.\n(^٦) عويمر بن زيد الأنصاري.\n(^٧) أخرجه الإمام مسلم عن القعنبي، عن هشام بن سعد، عن عثمان بن حيان، وحده عن أم الدرداء، به. وزاد: \"حتى إن أحدنا ليضع يده على رأسه من شدة الحر\" (كتاب الصيام، باب التخيير في الصوم والفطر في الصوم، ٢/ ٧٩٠). وقد تابع هشام بن سعد، عن إسماعيل، سعيد بن عبد العزيز، وغيره كما سيأتي عند المصنف. =\n⦗٢٤⦘ = وعثمان بن حيان مقرون عند المصنف، وهو عند مسلم للمتابعة.","vol":"8","page":23},{"text":"٣٠٣٠ - حدثنا الصغاني، أخبرنا ابن أبي مريم (^١)، أخبرنا ابن وهب، ويحيى بن أيوب (^٢)، عن هشام بن سعد، عن عثمان بن حيان، وإسماعيل بن عبيد الله [بإسناده مثله، ولم يذكر يحيى بن أيوب \"عبد الله بن رواحة\"] (^٣).\n_________\n(^١) سعيد بن الحكم بن محمد بن سالم بن أبي مريم، المصري.\n(^٢) الغافقي، بمعجمة ثم فاء وقاف، أبو العباس المصري.\n(^٣) ما بين المعقوفين سقط من (م).","vol":"8","page":24},{"text":"٣٠٣١ - حدثنا الأَخْطَل بن الحكم بن جابر أبو القاسم -هو الدمشقي- حدثنا الوليد بن مسلم (^١)، أخبرنا سعيد بن عبد العزيز، ح.\nوحدثنا عيسى بن أحمد، حدثنا بشر بن بكر، ح.\nوحدثنا يزيد بن عبد الصمد، حدثنا محمد بن بكَّار (^٢)، قالا: حدثنا سعيد بن عبد العزيز، عن إسماعيل بن عبيد الله، عن أم الدرداء، عن أبي الدرداء، قال: كنا مع رسول الله ﷺ في سفر، وإن كان أحدنا ليضع يده على رأسه من شدة الحر، فما منا صائم إلا رسول الله ﷺ وعبد الله بن (^٣)، رواحة.\n⦗٢٥⦘ وأما الوليد بن مسلم، فقال فيه: خرجنا مع رسول الله ﷺ في شهر رمضان. وقال: وما فينا صائم إلا رسول الله ﷺ وعبد الله بن رواحة (^٤).\n_________\n(^١) القرشي مولاهم، أبو العباس الدمشقي.\n(^٢) ابن بلال العاملي، أبو عبد الله قاضي دمشق.\n(^٣) (م ٢/ ١٠٤/ أ).\n(^٤) أخرجه الإمام مسلم عن داود بن رشيد، عن الوليد بن مسلم، به (الموضع السابق).\nوقد عنعن الوليد بن مسلم عند مسلم، وصرح بالخبر عند أبي عوانة، وهو من فوائد الاستخراج.\nوأما سعيد بن عبد العزيز، فقد تابعه عبد الرحمن بن يزيد بن جابر، عن إسماعيل ابن عبيد الله، عند البخاري (كتاب الصوم، باب، ٤/ ١٨٢)، وعنده أيضًا: \"وما فإنا صائم\".","vol":"8","page":24},{"text":"<span data-type='title' id=toc-482>باب بيان إبطال فضل الصوم في السفر، والدليل على أن الفطر في السفر أفضل من الصوم، وبيان الخبر المعارض لإبطال الصوم، المبين (^١)، ثوابه في سبيل الله</span>\n_________\n(^١) في م (والمبين).","vol":"8","page":26},{"text":"٣٠٣٢ - حدثنا الصاغاني (^١)، حدثنا أبو النضر (^٢)، حدثنا شعبة، عن محمد بن عبد الرحمن الأنصاري (^٣)، قال: سمعت محمد بن عمرو ابن\n⦗٢٧⦘ الحسن، يحدث عن جابر بن عبد الله، أنه ذكر أن النبي ﷺ كان في سفر فرأى رجلا قد ظلل عليه، فقال: \"ما هذا؟ \"، قالوا: هذا رجل صائم. فقال رسول الله ﷺ: \"ليس من البر الصَّوم في السفر (^٤) \".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم الليثي البغدادي.\n(^٣) محمد بن عبد الرحمن بن سعد بن زرارة الأنصاري، نسبه أبو داود في روايته للحديث (السنن، كتاب الصوم، باب اختيار الفطر، ٢/ ٧٩٦). قال المزي: ومنهم من ينسبه إلى جده لأمه فيقول: محمد بن عبد الرحمن بن أسعد بن زرارة (تهذيب الكمال، ٢٥/ ٦١٠). وهكذا نسبه أبو عوانة في الطريق الذي بعد هذا، وكذلك ابن حبان (الإحسان في تقريب صحيح ابن حبان، ٨/ ٣٢٠/ ٣٥٥٢). واسمه الحقيقي، محمد بن عبد الرحمن بن عبد الله بن عبد الرحمن بن سعد زرارة، ويقال غير ذلك (تهذيب الكمال، الموضع السابق).\nتنبيه: وقع في رواية علي بن المبارك، عن يحيى بن أبي كثير هذا الحديث عند النسائي في الكبرى، (٢/ ١٠٠/ ٢٥٦٨) في نسب محمد بن عبد الرحمن أن محمد بن عبد الرحمن بن ثوبان، واعتمده المزي في الأطراف (تحفة الأشراف، ٢/ ٢٦٩)، فجعلهما اثنين، واعترض على النسائي في جعله الراوي عن محمد بن عمرو بن الحسن واحدًا، وتخطئته من قال ابن ثوبان. وقد جزم أبو حاتم الرازي بأن ذكر محمد بن عبد الرحمن بن ثوبان خطأ، وإنما هو محمد بن عبد الرحمن بن أسعد بن زرارة، وتبعهما ابن القطان، كما قال الحافظ علل الحديث لابن أبي حاتم، (١/ ٢٤٧؛ تحفة الأشراف، ٢/ ٢٧١؛ فتح الباري، ٤/ ١٨٥).\n(^٤) أخرجه الإمام مسلم من طريق عن شعبة، به (كتاب الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية إذا كان سفره مرحلتين فأكثر، وأن الأفضل لمن أطاقه بلا ضرر أن يصوم، ولمن يشق عليه أن يفطر، ٢/ ٧٨٦).\nوأخرجه البخاري عن آدم، عن شعبة به (كتاب الصوم، باب قول النبي ﷺ لمن ظلل عليه واشتد الحر \"ليس من البر الصوم في السفر\"، ٤/ ١٨٣).","vol":"8","page":26},{"text":"٣٠٣٣ - حدثنا أبو داود السجزي (^١)، حدثنا أبو الوليد (^٢)، حدثنا شعبة، عن محمد بن عبد الرحمن -يعني ابن أسعد بن زرارة- عن محمد ابن عمرو بن الحسن، عن جابر بن عبد الله بمثله.\n_________\n(^١) سليمان بن الأشعث، والحديث في سننه (الموضع السابق).\n(^٢) هشام بن عبد الملك الطيالسي.","vol":"8","page":27},{"text":"٣٠٣٤ - حدثنا الصاغاني، وأبو عبيد الله معاوية بن صالح الدمشقي (^١)، قالا: حدثنا محمد بن بكَّار (^٢)، حدثنا إسماعيل بن زكريا، حدثنا عاصم الأحول، عن مُورِّق العجلي (^٣)، عن أنس بن مالك، قال: كنا مع رسول الله ﷺ في\n⦗٢٨⦘ سفر، أكثرُنا ظلًّا الذي يستظل بكُساهُ (^٤)، فأما الذين أفطروا، فسَقَوُا الركابَ (^٥)، وامتَهَنوا وعالجُوا (^٦)، وأما الذين صاموا فلم يعالجوا شيئا. فقال رسول الله ﷺ: \"ذهب المفطِرون اليوم بالأجر (^٧) \".\nقال أبو عبيد الله (^٨) في حديثه: لم يعملوا شيئًا. وربما قال: لم يُعالجوا شيئًا.\n_________\n(^١) أبو عبيد الله الأشعري مولاهم. توفي سنة ٢٦٣ هـ.\n(^٢) الريّان الهاشمي مولاهم، أبو عبد الله البغدادي الرصافي.\n(^٣) مورق -بتشديد الراء- ابن مشمرج -بضم أوله وفتح المعجمة وسكون الميم وكسر الراء بعدها جيم- ابن عبد الله العجلي، أبو المعتمر البصري (تقريب التهذيب، ٥٤٩).\n(^٤) هكذا في النسختين في الظاهر، فهو بضم الكاف وبالألف المقصورة: كُساه، جمع كسوة، وهو اللباس. وفي صحيح البخاري (كتاب الجهاد، باب فضل الخدمة في الغزو، ٦/ ٨٣): (بكسائه).\n(^٥) هي الإبل (مشارق الأنوار ١/ ٢٨٩).\n(^٦) أي خدموا (المصدر نفسه، ١/ ٣٨٩، ٢/ ٨٣).\n(^٧) رواه مسلم عن أبي بكر بن أبي شيبة، أخبرنا أبو معاوية، وعن أبي كريب، حدثنا حفص بن غياث، كلاهما عن عاصم الأحول، به. وفي طريق ابن أبي شيبة: \"أكثرنا ظلا صاحب الكساء\"، (كتاب الصيام، باب أجر المفطر إذا تولى العمل، ٢/ ٧٨٨). وأخرجه البخاري (الموضع السابق)، عن أبي الربيع سليمان بن داود، عن إسماعيل بن زكريا، به.\n(^٨) في (م): أبو عبد الله، والصواب ما أثبت وهو الذي في ل، والمعنيّ به معاوية ابن صالح، شيخ أبي عوانة الثاني في هذا الطريق.","vol":"8","page":27},{"text":"٣٠٣٥ - حدثنا أخو خَطَّاب (^١)، حدثنا محمد بن الصبَّاح (^٢)، حدثنا\n⦗٢٩⦘ إسماعيل بن زكريا، بإسناده نحوه. (^٣).\n_________\n(^١) محمد بن بشر بن مطر، أبو بكر الوراق.\n(^٢) محمد بن الصباح البغدادي، أبو جعفر البزاز -بزايين- الدولابي.\n(^٣) (م ٢/ ١٠٤/ ب).","vol":"8","page":28},{"text":"٣٠٣٦ - حدثنا عبد الرحمن بن بشر بن الحكم، حدثنا عبد الرازق (^١)، ح.\nوحدثنا الدبري (^٢)، عن عبد الرزاق، أخبرنا ابن جريج، أخبرنا يحيى ابن سعيد (^٣)، وسهيل بن أبي صالح، سمعنا النعمان بن أبي عيَّاش (^٤)، عن أبي سعيد الخدري (^٥)، عن رسول الله ﷺ، قال: \"من صام يوما في سبيل الله باعده الله عن النار سبعين خريفًا (^٦) \".\n_________\n(^١) والحديث في مصنفه (٥/ ٣٠٢/ ٩٦٨٥).\n(^٢) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٣) الأنصاري (انظر: تحفة الأشراف، ٣/ ٤٧٤).\n(^٤) بمفتوحة وشدة مثناة وبشين معجمة (المغني في ضبط الأسماء، ١٨١ - ١٨٢).\n(^٥) سعد بن مالك بن سنان.\n(^٦) رواه مسلم عن إسحاق بن منصور، عن عبد الرزاق به، إلا أنه قال: \"باعد الله وجهه\"، (كتاب الصيام، باب فضل الصيام في سبيل الله لمن يطيقه بلا ضرر ولا تفويت حق، ٢/ ٨٠٨). ورواه البخاري عن إسحاق بن نصر، عن عبد الرزاق، به (كتاب الجهاد، باب فضل الصوم في سبيل الله، ٦/ ٤٧)، وقال: \"بعّد الله وجهه\".","vol":"8","page":29},{"text":"٣٠٣٧ - حدثنا الغَزِّي (^١)، حدثنا الفِرْيابي (^٢)، حدثنا سفيان (^٣)، عن\n⦗٣٠⦘ سهيل، عن النعمان بن أبي عياش، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"لا يصوم عبد في سبيل الله إلا باعد الله بذلك عن وجهه سبعين خريفا من النار\" (^٤).\n_________\n(^١) أبو العباس، عبد الله بن محمد بن عمرو الغزي.\n(^٢) محمد بن يوسف.\n(^٣) الثوري.\n(^٤) رواه مسلم من طريق يزيد بن الهاد، ومن طريق عبد العزيز الدراوردي، كلاهما عن سهيل، به (الموضع السابق).","vol":"8","page":29},{"text":"٣٠٣٨ - حدثنا أبو أمية (^١)، حدثنا معاوية بن عمرو (^٢)، حدثنا أبو إسحاق (^٣)، عن سهيل، عن النعمان بن أبي عياش، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"لا يصوم عبد (^٤)، في سبيل الله إلا باعد الله وجهه بذلك اليوم سبعين خريفا\".\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) ابن المهلب.\n(^٣) إبراهيم بن محمد بن الحارث الفزاري، الإمام.\n(^٤) وقع مطموسا في ل، فأثبته من (م).","vol":"8","page":30},{"text":"<span data-type='title' id=toc-483>باب بيان حظر الصوم في الغزو عند توقع الاجتماع مع العدو بعد يوم، وإباحته قبله</span>","vol":"8","page":31},{"text":"٣٠٣٩ - حدثنا بحر بن نصر الخَوْلاني (^١)، أخبرنا ابن وهب، حدثنا معاوية بن صالح (^٢)، عن ربيعة بن يزيد، عن قَزَعة (^٣)، قال: أتيت أبا سعيد الخدري وهو يفتي الناس، وهو مكثور عليه الناس (^٤)، فانتظرت خلوته حتى خلا، فسألته عن صيام رمضان في السفر، فقال: خرجنا مع رسول الله ﷺ في رمضان عام الفتح فكان رسول الله ﷺ يصوم ونصوم حتى بلغ منزلا من المنازل فقال: \"إنكم قد دنوتم من عدوكم، والفطر أقوى لكم\". فأصبحنا منا الصائم ومنا المفطر. قال: ثم سرنا فنزلنا منزلا، فقال: \"إنكم تصبِّحون (^٥)، عدوكم والفطر (^٦)، أقوى لكم فأفطروا\". فكانت عزيمة من رسول الله ﷺ. قال أبو سعيد:\n⦗٣٢⦘ ثم لقد رأيتُني أصوم مع رسول الله ﷺ بعد ذلك (^٧).\n_________\n(^١) الخولاني: بفتح الخاء المعجمة وسكون الواو وفي آخرها نون، نسبة إلى خولان، وهي قبيلة نزل أكثرها الشام. (الأنساب، ٢/ ٤١٩).\n(^٢) معاوية بن صالح بن حدير -بالمهملة مصغر- الحضرمي، أبو عبد الرحمن الحمصي.\n(^٣) بزاي وفتحات، وهو ابن يحيى البصري. (تقريب التهذيب، ٤٥٣).\n(^٤) أي عنده جمع من الناس يسألونه عن أشياء. يقال: رجل مكثور عليه، إذا كثرت عليه الحقوق والمطالبات، فكأنهم كان لهم عليه حقوق فهم يطلبونها. (النهاية، ٤/ ١٥٣).\n(^٥) بالتشديد، تأتونهم وقت صلاة الصبح. (مشارق الأنوار، ٢/ ٣٧).\n(^٦) (م ٢/ ١٠٥/أ).\n(^٧) رواه مسلم عن محمد بن حاتم، عن ابن مهدي، عن معاوية بن صالح، به (كتاب الصيام، باب أجر المفطر في السفر إذا تولى العمل، ٢/ ٧٨٩)، وعنده: \"لقد رأيتنا نصوم مع رسول الله ﷺ بعد ذلك في السفر\". ومعاوية بن صالح قد تكلم في حديثه عن أهل الشام، وشيخه في هذا الحديث عند مسلم وأبي عوانة، دمشقي، لكن تابعه سعيد بن عبد العزيز عند المصنف في الحديث الذي بعد هذا، إلا قوله في آخره: \"في السفر\" عند مسلم، فلم يتابعه عليه، ولم أقف له على متابع فيما وقفت عليه من الطرق. ورواه ابن خزيمة من طريق ابن مهدي، به بمثله. لكن الحديث عند مسلم ورد شاهدا لحديث أنس الذي تقدم عند المصنف برقم (ح ٣٠٣٤ وح ٣٠٣٥).","vol":"8","page":31},{"text":"٣٠٤٠ - حدثنا يزيد بن عبد الصمد الدمشقي (^١)، حدثنا أبو مسهر (^٢)، حدثنا سعيد بن عبد العزيز، عن عطية بن قيس الكَلَاعي (^٣)، عن قزعة، عن أبي سعيد الخدري، قال: آذننا رسول الله ﷺ بالرحيل عام الفتح لليلتين خلتا من رمضان، فخرجنا صُوّامًا [حتى بلغنا الكَدِيد (^٤)، فأمرنا بالفطر،\n⦗٣٣⦘ فأصبح الناس شَرْجَيْن (^٥)، منهم الصائم ومنهم المفطر] (^٦)، حتى بلغنا مَرَّ الظَّهران (^٧)، فآذننا بلقاء العدو وأمرنا بالفطر فأفطرنا جميعًا (^٨).\n_________\n(^١) يزيد بن محمد بن عبد الصمد.\n(^٢) عبد الأعلى بن مسهر الغساني.\n(^٣) بفتح كاف وخفة لام وبعين مهملة، منسوب إلى ذي الكلاع. وقيل الكلابي بالموحدة (تقريب التهذيب، ٣٩٣، المغني في ضبط الأسماء، ٢١٥).\n(^٤) بفتح الكاف ودالين مهملتين بينهما ياء ساكنة، وهو ما بين قديد -بضم القاف على التصغير- وعسفان على اثنين وأربعين ميلا من مكة. وهو اليوم يعرف باسم \"الحمض\" على مسافة، ٩٠ كيلو من مكة على طريق المدينة. انظر: مشارق الأنوار، (١/ ٣٥١)، معجم البلدان (٤/ ٥٠١)، المعالم الأثيرة في السنة والسيرة (ص ٢٣١).\n(^٥) بفتح المعجمة وسكون الراء بعدها الجيم، أي: نصفين على السواء، من قولهم: انشرجت القوس وانشرقت، إذا انشقت (الفائق في غريب الحديث، ٢/ ٢٣٢).\n(^٦) ما بين المعكوفين سقط من م، وهو ثابت في ل. ورد على الصواب وبمثل ما في نسخة (ل) عند أحمد (المسند، ٣/ ٨٧)، وابن خزيمة في صحيحه (٣/ ٢٦٤/ ٢٠٣٨)، والطحاوي في شرح معاني الآثار (٢/ ٦٦).\n(^٧) قال القاضي عياض: \"بفتح الميم وشد الراء وتصريفها بوجوه الإعراب، وفتح الظاء وسكون الهاء ويقال: مر الطهران، بالمهملة أيضًا، والظهران مفردًا دون مر، موضع على بريد من مكة\". وقال محمد شراب: هو واد سهل من أودية الحجاز، ويمر شمال مكة على ٢٢ كيلو منها. (مشارق الأنوار، ١/ ٣٣٢، المعالم الأثيرة في السنة والسيرة، ص ٢٥١).\n(^٨) في هذا الطريق من فوائد الاستخراج المتابعة لراوٍ متكلم فيه، وقد سبقت الإشارة إليه.","vol":"8","page":32},{"text":"<span data-type='title' id=toc-484>باب ذكر الخبر المبين أن الصائم في السفر لا يجوز له أن يعيب المفطر بفطره، ولا المفطر أن يعيب الصائم، وأن النبي ﷺ لم يعب على هؤلاء ولا على هؤلاء، والدليل على أن ذلك كان من النبي ﷺ في الغزو والحج كليهما</span>","vol":"8","page":34},{"text":"٣٠٤١ - حدثنا أبو أمية (^١)، حدثنا روح بن عبادة، حدثنا شعبة، حدثنا الجُريري (^٢)، وأبو مسلمة (^٣)، عن أبي نضْرة (^٤)، عن أبي سعيد، قال: كنا مع رسول الله ﷺ في رمضان فصام صائمون وأفطر مفطرون، فلم يعب هؤلاء على هؤلاء، ولا هؤلاء على هؤلاء (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) بضم الجيم، نسبة إلى جُرير بن عبادة بن ضبيعة (المغني في الضبط، ٦٦). وهو سعيد بن إياس، أبو مسعود البصري.\n(^٣) سعيد بن يزيد بن مسلمة الأزدي البصري. ووقع في (م): أبو سلمة، وهو خطأ. وتصحف في المطبوع من سنن النسائي؛ الكبرى والمجتبى إلى: أبي سلمة أيضًا (٢/ ١١١/ ٢٦١٩، ٤/ ١٨٨/ ٢٣٠٩)، وهو عند المزي في التحفة (٣/ ٤٦٢ - ٤٦٣)، عن النسائي على الصواب.\n(^٤) بنون ومعجمة ساكنة، واسمه المنذر بن مالك بن قطعة -بضم القاف وفتح المهملة- العوقي، بفتح المهملة والواو ثم قاف. (تقريب التهذيب، ٥٤٦).\n(^٥) رواه مسلم عن عمرو الناقد، عن إسماعيل بن إبراهيم بن علية، عن الجريري وحده، عن أبي نضرة، عن أبي سعيد، وعنده: \"كنا نغزو مع رسول الله ﷺ في رمضان، فمنا =\n⦗٣٥⦘ = الصائم ومنا المفطر، فلا يجد الصائم على المفطر، ولا المفطر على الصائم. يرون أن من وجد قوة فصام، فإن ذلك حسن، ويرون أن من وجد ضعفا فأفطر، فإن ذلك حسن\". ورواه عن نصر بن علي، عن بشر بن المفضل، عن أبي مسلمة وحده، عن أبي سعيد، وعنده: \"كنا نسافر مع رسول الله ﷺ في رمضان، فما يعاب على الصائم صومه، ولا على المفطر إفطاره\" (كتاب الصيام، باب جواز الصوم والفطر في رمضان للمسافر إلخ، ٢/ ٧٨٧).","vol":"8","page":34},{"text":"٣٠٤٢ - حدثنا أبو أمية، حدثنا عبيد الله القواريري (^١)، حدثنا حماد ابن زيد، حدثنا الجريري، عن أبي نضرة، عن أبي سعيد، قال: كنا نسافر مع رسول الله ﷺ في رمضان، فمنا الصائم ومنا المفطر. فلا يعيب الصائم على المفطر، ولا المفطر على الصائم.\nرواه مروان بن معاوية، عن عاصم (^٢)، سمعت أبا نضرة يحدث عن أبي سعيد الخدري (^٣)، وجابر بن عبد الله، قالا: سافرنا مع رسول الله ﷺ فيصوم الصائم ويفطر المفطر، فلا يعيب بعضهم على بعض (^٤).\n_________\n(^١) عبيد الله بن عمر بن ميسرة، أبو سعيد البصري.\n(^٢) ابن سليمان الأحول.\n(^٣) (م ٢/ ١٠٥/ب).\n(^٤) وصله مسلم عن سعيد بن عمرو الأشعثي، وسهل بن عثمان، وسويد بن سعيد، وحسين بن حريث، كلهم عن مروان، به (الموضع السابق). والنسائي، عن أيوب ابن محمد، عن مروان، به أيضًا (السنن، باب ذكر الاختلاف على أبي نضرة في الصيام في السفر، ٤/ ١٨٨ - ١٨٩).","vol":"8","page":35},{"text":"٣٠٤٣ - حدثنا ابن أبي الحُنيْن (^١)، حدثنا مُعلَّى (^٢) بن أسد، حدثنا عبد العزيز بن المختار (^٣)، عن عاصم، عن أبي نضرة، عن أبي سعيد أو جابر، عن النبي ﷺ بمثله.\n_________\n(^١) محمد بن الحسين بن موسى بن أبي الحنين -بضم الحاء وفتح النون وسكون الياء المثناة من تحتها وفي آخرها نون- الحنيني.\n(^٢) بمفتوحة وفتح لام مشددة (المغني في الضبط، ص ٢٣٦).\n(^٣) وثقه ابن معين، والعجلي، وابن البرقي، وأبو حاتم، وغيرهم. وقال ابن معين في رواية ابن أبي خيثمة: ليس بشيء. وذكره ابن حبان في الثقات (٧/ ١١٥)، وقال: يخطئ.\nقال الحافظ: احتج به الجماعة، وذكر ابن القطان الفاسي، أن مراد ابن معين بقوله في بعض الروايات: \"ليس بشيء\" يعني أن أحاديثه قليلة جدًّا (تهذيب التهذيب، ٦/ ٣٥٦، هدي الساري، ص ٤٢١).","vol":"8","page":36},{"text":"٣٠٤٤ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن عاصم الأحول، عن أبي نضرة، عن جابر بن عبد الله، قال: كنا مع النبي ﷺ في سفر، فمنا الصائم، ومنا المفطر، فلم يكن يعيب بعضنا على بعض (^٢).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) أخرجه مسلم من طريق أبي سعيد وجابر. وفي إسناد المصنف أبو معاوية، وفي حديثه عن غير الأعمش اضطراب. وقد تابعه إسماعيل بن زكريا عند المصنف في الطريق الذي بعده. هذا، ولم يخرج البخاري حديث عاصم الأحول، ولعله للاختلاف عليه، أو للاختصار، حيث إنه أخرج المتن من حديث أنس ﵁ (كتاب الصوم، باب لم يعب أصحاب النبي ﷺ بعضهم بعضًا في الصوم والإفطار، ٤/ ١٨٦).","vol":"8","page":36},{"text":"٣٠٤٥ - حدثنا الصاغاني (^١)، حدثنا محمد بن بكار (^٢)، حدثنا إسماعيل ابن زكريا، حدثنا عاصم الأحول، عن أبي نضرة، عن جابر بن عبد الله قال: كنا نسافر مع رسول الله ﷺ فذكر مثله (^٣).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن الريان.\n(^٣) من هنا ينتهي إيراد المصنف لطرق الإختلاف على أبي نضرة في هذا الحديث، ولم أقف على ترجيح لأحد الأوجه، ولعله محفوظ عن أبي سعيد وجابر كليهما، والله أعلم.\nهذا من المواضع التي وقع فيها خلاف بين نسختي الكتاب، وما في إتحاف المهرة، فالحافظ جعل كل هذه الأحاديث من (٤٣ إلى ٤٥) في مسند أبي سعيد الخدري، ليس فيه جابر، ولما أورد حديث أبي سعيد، وجابر في مسند جابر لم يرمز لأبي عوانة فيه ورمز لأحمد، وابن خزيمة فقط. ورواية أحمد عن أبي معاوية مثل رواية المصنف، أي عن جابر وحده، وليس كما ذكر الحافظ عن أبي سعيد، وجابر (المسند، ٣/ ٣١٦، إتحاف المهرة، ٣/ ٥٧٤/ ٣٧٧٥، ٥/ ٤٢٦/ ٥٧٠١)، وهكذا رواه الطحاوي من طريق أبي معاوية، عن عاصم، عن أبي نضرة، عن جابر، وهي طريق رقم ٤٤ عند المصنف. وكذلك رواه النسائي من طريق بشر بن منصور، عن عاصم به (المجتبى، ٤/ ١٨٨، شرح معاني الآثار، ٢/ ٦٨).","vol":"8","page":37},{"text":"٣٠٤٦ - حدثنا الصاغاني، حدثنا أبو النضر (^١)، حدثنا شعبة، عن قتادة (^٢)، قال: سمعت أبا نضرة يحدث عن أبي سعيد، قال: خرجنا مع النبي ﷺ عشرة مضت من رمضان، فصام صائمون وأفطر\n⦗٣٨⦘ مفطرون، فلم يعب هؤلاء على هؤلاء، ولا هؤلاء على هؤلاء (^٣).\n_________\n(^١) هاشم بن قاسم الليثي.\n(^٢) ابن دعامة السدوسي.\n(^٣) رواه مسلم عن محمد بن المثنى، عن ابن مهدي، عن شعبة بهذا الإسناد، وأحال على نحو حديث همام الآتي (كتاب الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر إلخ، ٢/ ٧٨٧). ففي رواية المصنف بيان المتن المحال عليه.","vol":"8","page":37},{"text":"٣٠٤٧ - وحدثنا أبو أمية (^١)، حدثنا مسلم (^٢)، حدثنا هشام (^٣)، حدثنا قتادة، عن أبي نضرة، عن أبي سعيد، قال: خرجنا مع النبي ﷺ لثمان عشرة من رمضان، فصام بعضنا وأفطر بعضنا، فلم يعب الصائم على المفطر، ولا المفطر على الصائم (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) ابن إبراهيم الفراهيدي -بالفاء- أبو عمرو البصري.\n(^٣) ابن أبي عبد الله الدستوائي، بفتح الدال وسكون السين المهملتين وفتح المثناة ثم مد.\n(تقريب التهذيب، ٥٧٣).\n(^٤) رواه مسلم عن ابن المثنى، عن أبي عامر، عن هشام بهذا الإسناد، وأحال على لفظ حديث همام، (الموضع السابق)، فاستفيد من رواية المصنف بيان المتن المحال به.","vol":"8","page":38},{"text":"٣٠٤٨ - حدثنا يعقوب بن سفيان الفارسي (^١)، حدثنا عمرو ابن عاصم (^٢)، حدثنا همام (^٣)، حدثنا قتادة، عن أبي نضرة، عن أبي سعيد\n⦗٣٩⦘ الخدري، قال: سافرنا مع رسول الله ﷺ لست عشرة أو سبع عشرة -شكَّ أبو عثمان (^٤) - من رمضان، فمنا من صام، ومنا من أفطر، فلم يعب الصائم على المفطر، [ولا المفطر] (^٥)، على الصائم (^٦).\n_________\n(^١) الفسوي، أبو يوسف الفارسي.\n(^٢) الكلابي -بكسر أوله وبعد اللام ألف وباء موحدة- أبو عثمان البصري.\n(^٣) ابن يحيى العوذي -بفتح المهملة وسكون الواو وكسر المعجمة (تقريب التهذيب، ٥٧٤). وفي (م): هشام، ولا رواية لعمرو عن هشام حسب ما ذكره المزي (تهذيب =\n⦗٣٩⦘ = الكمال، ٢٢/ ٨٨).\n(^٤) يعني عمرو بن عاصم.\n(^٥) ما بين المعقوفين سقط من (م).\n(^٦) رواه مسلم عن هدَّاب بن خالد، عن همَّام به، وفيه: لست عشرة بدون شك (الموضع السابق)، وتابعه عفان بن مسلم، عند أحمد (المسند، ٣/ ٧٤).","vol":"8","page":38},{"text":"٣٠٤٩ - حدثنا علي بن عبد العزيز، حدثنا أبو عبيد (^١)، حدثنا عبد الوهاب (^٢)، عن هشام الدستوائي، (^٣)، وسعيد (^٤)، وقالا بمثله: ثنتي عشرة (^٥)، وهمام قال: لست عشرة، وابن أبي عروبة قال: لثنتي عشرة، وهشام قال: لثمان عشرة (^٦).\n_________\n(^١) القاسم بن سلّام البغدادي.\n(^٢) ابن عطاء الخفاف العجلي، البصري.\n(^٣) (م ٢/ ١٠٦/ أ).\n(^٤) ابن أبي عروبة، مهران اليشكري مولاهم.\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، عن محمد بن بشر، عن سعيد بن أبي عروبة، به. وقد تقدمت رواية هشام عند المصنف ومسلم، غير أن عبد الوهاب لم يتابع على قوله: (ثنتي عشرة)، عن هشام، فكأنه حمل روايته على رواية سعيد، والله أعلم.\n(^٦) ولم يذكر المصنف ما قاله شعبة فيما تقدم من حديثه، ولعل ذلك للاختلاف عليه. =\n⦗٤٠⦘ = وذكر مسلم أنه قال: لسبع عشرة أو تسع عشرة (الموضع السابق).","vol":"8","page":39},{"text":"٣٠٥٠ - حدثنا أبو أمية، حدثنا الأنصاري (^١)، عن حميد (^٢)، عن أنس، قال: سافرنا مع رسول الله ﷺ في رمضان، صام (^٣) قوم وأفطر آخرون، فلم يعب صائم على مفطر، ولا مفطر على صائم (^٤).\n_________\n(^١) محمد بن عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري.\n(^٢) ابن أبي حميد الطويل، أبو عبيدة البصري.\n(^٣) كذا في النسختين، ورواه ابن عبد البر من طريق الأنصاري فقال: فصام، والسياق يقتضيه (التمهيد، ٢/ ١٧٥).\n(^٤) رواه مسلم عن يحيى بن يحيى، عن أبي خيثمة، عن حميد، به (كتاب الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر. . . .، ٢/ ٧٨٨).\nوقد حصل لأبي عوانة في هذا الطريق علو مطلق، فهو من رباعياته، وذلك بروايته هذا الحديث من طريق محمد بن عبد الله الأنصاري، الذي وصفه الذهبي بأنه كان أسند أهل زمانه (سير أعلام النبلاء، ٩/ ٥٣٧). وهذا من فوائد الاستخراج.","vol":"8","page":40},{"text":"٣٠٥١ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، عن مالك (^١)، عن حميد بمثله (^٢).\n⦗٤١⦘ رواه أبو خالد الأحمر (^٣)، عن حميد، وزاد: فلقيت ابن أبي مليكة (^٤)، فأخبرني عن عائشة بمثله (^٥).\n_________\n(^١) والحديث في الموطأ -رواية الليثي- كتاب الصيام، باب ما جاء في الصيام في السفر (١/ ٢٩٥).\n(^٢) وأخرجه البخاري عن القعنبي، عن مالك، به (كتاب الصوم، باب: لم يعب أصحاب النبي ﷺ بعضهم بعضًا في الصوم والإفطار، ٤/ ١٨٦).\n(^٣) سليمان بن حيان -بتحتانية- الأزدي.\n(^٤) عبد الله بن عبيد الله بن أبي مليكة -بالتصغير، ويقال: اسم أبي مليكة زهير -التيمي (تقريب التهذيب، ٣١٢).\n(^٥) هذا التعليق وصله مسلم (الموضع السابق)، عن أبي بكر بن أبي شيبة، عن أبي خالد الأحمر، به. وفيه تصريح حميد بالإخبار بينه وبين أنس. وفي الباب حديث ابن عباس، وجابر عند مسلم (كتاب الصيام، باب جواز الصوم والفطر في شهر رمضان، ٢/ ٧٨٤ - ٧٨٦)، لم يخرجها أبو عوانة (انظر أيضًا إتحاف المهرة، ٣/ ٣٤٣/ ٣١٦٤). وكذلك لم يخرج طريق بشر بن المفضل عن أبي مسلمة -وحده- عن أبي نضرة، عن أبي سعيد، وهي عند مسلم (٢/ ٧٨٧).","vol":"8","page":40},{"text":"<span data-type='title' id=toc-485>باب ذكر الخبر الدال على إباحة الإفطار في كل سفر، وإباحة الإفطار إذا ابتدأ بالصوم في أول الشهر، وإباحة الصوم إذا ابتدأ بالإفطار</span>","vol":"8","page":42},{"text":"٣٠٥٢ - حدثنا علي بن حرب، حدثنا وكيع بن الجرَّاح، عن هشام ابن عروة، عن أبيه، عن عائشة، قالت: جاء حمزة الأسلمي (^١) إلى النبي ﷺ، ومن رجلا يسرد (^٢) الصوم، فسأله عن الصوم في السفر، فقال: \"أنت بالخيار، إن شئت فصم وإن شئت فأفطر\" (^٣).\n_________\n(^١) حمزة بن عمرو الأسلمي.\n(^٢) أي يواليه ويتابعه (النهاية، ٢/ ٣٥٨).\n(^٣) رواه مسلم عن قتيبة بن سعيد، عن الليث، عن هشام، به (كتاب الصيام، باب التخيير في الصوم والفطر في السفر، ٢/ ٧٨٩)، وليس فيه: \"وكان رجلا يسرد الصوم\". ورواه البخاري عن مسدد، عن يحيى القطان، عن هشام، به (كتاب الصوم، باب الصوم في السفر، ٤/ ١٧٩). وفيه، وفي رواية حماد بن زيد، وأبي معاوية، عنه عند مسلم: أن حمزة الأسلمي قال: \"إني رجل أسرد الصوم\".","vol":"8","page":42},{"text":"٣٠٥٣ - حدثنا إبراهيم بن مسعود بن عبد الحميد القرشي المخزومي، ابن أخي سندولة (^١)، بهمذان (^٢)، حدثنا عبد الله ابن نمير، عن هشام\n⦗٤٣⦘ ابن عروة، عن أبيه، عن عائشة، أن حمزة الأسلمي سأل النبي ﷺ قال: إني رجل أصوم، أفأصوم في السفر؟ قال: \"إن شئت فصم، وإن شئت فأفطر (^٣) \".\n_________\n(^١) هكذا في النسختين، وفي سير أعلام النبلاء (١٢/ ٥٢٩): ابن أخي سندول، بدون التاء، وفي الجرح والتعديل (٢/ ١٤٠): ابن أبي سندول. ولم يتبين لي الصحيح من هذه الأوجه.\n(^٢) همذان: بالتحريك والذال المعجمة وآخره النون، مدينة من عراق العجم من كور =\n⦗٤٣⦘ = الجبل، وعراق العجم: هو القسم الأسفل مما بين نهري الدجلة والفرات. وهي اليوم في إيران وهي همدان -بالدال المهملة- وهكذا هي عند الفرس. (معجم البلدان، ٥/ ٤٧١، الروض المعطار في خبر الأقطار، ص ٥٩٦، بلدان الخلافة الشرقية، ص ٢٢٩، ٢٢١).\n(^٣) رواه مسلم عن أبي بكر بن أبي شيية، وأبي كريب، عن عبد الله بن نمير، به (الموضع السابق). وقد سقط هذا الحديث من المطبوع مع أنه موجود في النسخة المصرية التي اعتمد عليها المحقق.","vol":"8","page":42},{"text":"٣٠٥٤ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا أخبره، عن هشام بن عروة بإسناده مثله (^١).\nقال مالك ﵀: كل ذلك واسع، والصيام في السفر لمن قوي عليه حسن، وهو أحب إليّ (^٢). (^٣).\n_________\n(^١) لم يخرجه مسلم من طريق مالك، وأخرجه البخاري، عن عبد الله بن يوسف، عنه به (الموضع السابق)، وفيه: \"أأصوم في السفر؟ وكان كثير الصيام\"، وهو في الموطأ -رواية الليثي- (كتاب الصيام، باب ما جاء في الصيام في السفر، ١/ ٢٩٥)، بمثل لفظ حديث ابن نمير كما قال أبو عوانة. قال ابن عبد البر: هكذا قال يحيى، وقال سائر أصحاب مالك يعني بمثل رواية البخاري (التمهيد، ٢٢/ ١٤٦). ويستدرك عليه رواية ابن وهب، فإنه وافق يحيى على حسب رواية المصنف. والله أعلم.\n(^٢) انظره في المدونة الكبرى (١/ ١٨٠)، والتاج والإكليل لمختصر خليل (٢/ ٤٠١).\n(^٣) (م ٢/ ١٠٦/ب).","vol":"8","page":43},{"text":"<span data-type='title' id=toc-486>باب بيان إيجاب الصوم على من أدرك الشهر، وإيجاب الإفطار في السفر، وبيان الخبر المبين أنه على الإباحة، ونسخ الفدية على من لم يطق (^١) الصوم، والدليل على أن من لم يستيقن بشهوده لا يصومه</span>\n_________\n(^١) في (م): يطلق، والصواب ما في ل وهو ما أثبت.","vol":"8","page":44},{"text":"٣٠٥٥ - حدثنا صالح بن عبد الرحمن (^١)، حدثنا أصبغ (^٢)، أخبرنا ابن وهب، ح.\nوحدثنا أبو عبيد الله (^٣)، حدثنا عمي (^٤)، حدثنا عمرو (^٥)، عن بكير ابن الأشج (^٦)، عن يزيد مولى سلمة (^٧)، عن سلمة بن الأكوع (^٨)، قال: كنا في رمضان في عهد رسول الله ﷺ من شاء صام، ومن شاء\n⦗٤٥⦘ أفطر وافتدى بطعام مسكين حتى أنزلت: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾. (^٩) (^١٠).\n_________\n(^١) صالح بن عبد الرحمن بن عمرو بن الحارث.\n(^٢) ابن الفرج بن سعيد الأموي مولاهم، المصري. قال أبو حاتم: كان أجل أصحاب ابن وهب (الجرح والتعديل، ٢/ ٣٢١).\n(^٣) أحمد بن عبد الرحمن بن وهب -ابن أخي ابن وهب- القرشي.\n(^٤) عبد الله بن وهب.\n(^٥) ابن الحارث المصري.\n(^٦) بكير بن عبد الله بن الأشج، المخزومي مولاهم، أبو عبد الله، أو أبو يوسف المدني، نزيل مصر.\n(^٧) يزيد بن أبي عبيد الأسلمي.\n(^٨) سلمة بن عمرو بن الأكوع.\n(^٩) سورة البقرة: الآية ١٨٥.\n(^١٠) رواه مسلم عن عمرو بن سواد العامري، عن ابن وهب، به (كتاب الصيام، باب بيان نسخ قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ. . .﴾ (سورة البقرة: الآية ١٨٤) بقوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (سورة البقرة: الآية ١٨٥)، (٢/ ٨٠٢).","vol":"8","page":44},{"text":"٣٠٥٦ - حدثنا أبو داود السِّجْزي (^١) حدثنا قتيبة (^٢)، عن بكر (^٣)، ح.\nوحدثني مِقْدام بن تَليد (^٤)، حدثنا عمي (^٥)، حدثنا عبد الرحمن بن القاسم (^٦)، عن بكر بن مضر، عن عمرو -يعني ابن الحارث-\n⦗٤٦⦘ عن بكير بن الأشج، عن يزيد مولى سلمة بن الأكوع، يعني عن سلمة ابن الأكوع، أنه قال: لما نزلت هذه الآية: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ (^٧)، كان من أراد منا أن يفطر ويفتدي فعل، حتى نزلت الآية التي بعدها، فنسختها (^٨).\n_________\n(^١) سليمان بن الأشعث، والحديث في سننه (كتاب الصوم، باب نسخ قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ. . .﴾ (٢/ ٧٣٧).\n(^٢) ابن سعيد بن جميل الثقفي، أبو رجاء البغْلاني.\n(^٣) ابن مضر، أبو محمد -أو أبو عبد الملك- المصري.\n(^٤) مقدام -بكسر الميم- بن داود بن عيسى بن تليد -بفتح المثناة وكسر اللام- ضعفه النسائي، والدارقطني. وقال ابن أبي حاتم، وابن يونس: تكلموا فيه. وقال أبو عمر الكندي: كان فقيها مفتيا، ولم يكن محمودا في الرواية. (انظر: الجرح والتعديل ٨/ ٣٠٣، ترتيب المدارك ٤/ ٣٠٢، سير أعلام النبلاء ٣١/ ٣٤٥، تقريب التهذيب ٢٤٠).\n(^٥) سعيد بن عيسى بن تليد الرعيني، قاله الكندي كما في ترتيب المدارك، (٤/ ٢٥).\n(^٦) العتقي، صاحب مالك.\n(^٧) سورة البقرة: الآية ١٨٤.\n(^٨) رواه مسلم عن قتيبة بن سعيد، عن بكر، به (الموضع السابق). ورواه البخاري أيضًا كذلك (كتاب التفسير، باب ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ ٨/ ١٨١).","vol":"8","page":45},{"text":"٣٠٥٧ - حدثنا علي بن عبد العزيز، حدثنا أبو عبيد (^١)، حدثنا عثمان بن صالح (^٢)، عن بكر، بمثله: فنسختها -يعني قوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾.\n_________\n(^١) القاسم بن سلّام.\n(^٢) عثمان بن صالح بن صفوان السهمي مولاهم، أبو يحيى المصري: وثقه ابن معين، والدارقطني، وذكره ابن حبان في الثقات (٨/ ٤٥٣). وقال أبو حاتم: شيخ. وقال ابن رشدين: تركه أحمد بن صالح المصري. قال الحافظ: ابن رشدين ضعيف، وأحمد ابن صالح من أقران عثمان، فلا يقبل قوله إلا ببيان. وقد أخرج له البخاري، ثم قال: والحكم في أمثال هؤلاء ممن لقيهم البخاري وميز صحيح حديثهم من سقيمه، وتكلم فيهم غيره، أنه لا يدعي أن جمع أحاديثهم من شرطه، فإنه لا يخرج لهم إلا ما تبين له صحته. (انظر: الجرح والتعديل ٦/ ١٥٤، تهذيب التهذيب ٧/ ١٢٢ - ١٢٣، هدي الساري ٤٢٤). وذكره المصنف للمتابعة.","vol":"8","page":46},{"text":"٣٠٥٨ - أخبرنا يونس بن عبد الأعلى، والربيع بن سليمان، وعيسى ابن أحمد العسقلاني، قالوا: حدثنا ابن وهب، عن عمرو بن الحارث، عن أبي الأسود (^١)، عن عروة (^٢)، عن أبي مراوح (^٣)، عن حمزة بن عمرو الأسلمي، أنه قال: يا رسول الله! أجد بي قوة على الصيام في السفر، فهل عليّ جناح؟ فقال النبي ﷺ: \"هي رخصة من الله، فمن أخذ بها فحسن، ومن أحبَّ أن يصوم فلا جناح عليه\" (^٤). (^٥).\n_________\n(^١) محمد بن عبد الرحمن بن نوفل النوفلي، يتيم عروة (الكنى والأسماء، ١/ ٧٣/ ١٤٤).\n(^٢) ابن الزبير بن العوام.\n(^٣) بمضمومة وبراء وكسر واو فحاء مهملة، وهو أبو مراوح الغفاري (المصدر السابق، ٢/ ٨٣٥/ ٣٣٨١، المغني في الضبط، ص ٢٢٧).\n(^٤) رواه مسلم عن أبي الطاهر، وهارون بن سعيد الأيلي، كلاهما عن ابن وهب، به (كتاب الصيام، باب التخيير في الصوم والفطر في السفر، ٢/ ٧٩٠).\n(^٥) (م ٢/ ١٠٧ / أ).","vol":"8","page":47},{"text":"<span data-type='title' id=toc-487>باب بيان إجازة صيام الآكل والشارب ناسيًا، وأنه ليس عليه إعادة، والدليل على أن من تسحر وهو علي [يقين] (^١)، أن عليه [ليلا (^٢) ثم تبين عنده بعدُ أنه كان مُصبِحا أنه ليس عليه] (^٣) إعادة صوم ذلك اليوم، وكذلك المفطر الذي هو على يقين أنه الليل ثم تبين خلافه</span>\n_________\n(^١) ما بين المعكوفين سقط من النسختين، وأثبته لأن السياق يقتضيه.\n(^٢) في الأصل: ليل، والصواب ما أثبت.\n(^٣) ما بين المعقوفين سقط من (م).","vol":"8","page":48},{"text":"٣٠٥٩ - حدثنا الصاغاني (^١)، أخبرنا روح بن عبادة، حدثنا عوف (^٢)، وهشام بن حسّان، عن محمد بن سيرين، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا أكل أحدكم أو شرب وهو صائم فليمض في صومه، فإنما أطعمه الله وسقاه\" (^٣).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن أبي جميلة -بفتح الجيم- الأعرابي البصري.\n(^٣) رواه مسلم عن عمرو الناقد، عن ابن علية، عن هشام القردوسي، وهو ابن حسان، به (كتاب الصيام، باب أكل الناسي وشربه وجماعه، ٢/ ٨٠٩). ورواه البخاري عن عبدان، عن يزيد بن زريع، عن هشام، به (كتاب الصوم، باب الصائم إذا أكل أو شرب ناسيا، ٤/ ١٥٥). ووقع هشام عنده غير منسوب، فقال الحافظ ابن حجر: هو الدستوائي (فتح الباري، ٤/ ١٥٦). وتعقبه القسطلاني معتمدا على تصريح الإمام مسلم به في روايته (إرشاد الساري، ٣/ ٣٧٢)، وهو كما قال: فقد ورد مصرحا به عند أبي عوانة أيضًا. وقد رواه =\n⦗٤٩⦘ = البخاري من وجه آخر من طريق عوف، عن خِلاس، وابن سيرين، عن أبي هريرة (كتاب الأيمان والنذور، باب إذا حنث ناسيا في الأيمان، ١١/ ٥٤٨).\nوليس في رواية أبي عوانة التصريح بالتقييد بالنسيان في لفظ الحديث بخلاف رواية الإمام مسلم من طريق هشام، والظاهر أن هذا من أبي عوانة أو من شيخه الصاغاني، وليس من روح بن عبادة، ولا من عوف الأعرابي. فقد روى الإمام أحمد الحديث عن روح، ثنا عوف، عن هشام، عن محمد، عن أبي هريرة أن رسول الله ﷺ قال: إذا أكل أحدكم أو شرب ناسيًا وهو صائم فليتم صومه فإنما أطعمه الله وسقاه. مسند الإمام أحمد (٢/ ٥١٣ - ٥١٤).","vol":"8","page":48},{"text":"٣٠٦٠ - حدثنا أبو داود السجستاني (^١)، حدثنا أبو سلمة (^٢)، حدثنا حماد (^٣)، عن أيوب (^٤)، وحبيب (^٥)، وهشام (^٦)، عن محمد بن سيرين، عن أبي هريرة، قال: جاء رجل (^٧) إلى النبي ﷺ، فقال: يا رسول الله! إني أكلت وشربت ناسيًا وأنا صائم قال: \"الله أطعمك وسقاك (^٨) \".\n_________\n(^١) سليمان بن الأشعث. والحديث في سننه (كتاب الصوم، باب من أكل ناسيا، ٢/ ٧٨٩).\n(^٢) موسى بن إسماعيل التبوذكي. (تقريب التهذيب، ٥٤٩). ورد مصرحا عند أبي داود في السنن.\n(^٣) هو ابن سلمة. ورد مصرحا عند ابن حبان (الإحسان، ٨/ ٢٨٨).\n(^٤) ابن أبي تميمة، كيسان، السختياني.\n(^٥) ابن الشهيد، نسبه المزي في تحفة الأشراف (١٠/ ٣٣٤).\n(^٦) ابن حسّان القردوسي.\n(^٧) في رواية عند الدارقطني أنه أبو هريرة، وفي سندها الحكم بن عبد الله بن سعد الأيلي.\nقال عنه الدارقطني: ضعيف الحديث (سنن الدارقطني، ٢/ ١٧٩).\n(^٨) هذا الطريق من الطرق التي زادها أبو عوانة على الإمام مسلم، فإن الحديث عند =\n⦗٥٠⦘ = مسلم عن هشام بن حسان وحده. وفي إسناد المصنف حماد بن سلمة، وقد تابعه معمر، عن أيوب، عن ابن سيرين، به موقوفًا عند عبد الرزاق (المصنف، ٤/ ١٧٣/ ٧٣٧٢). ولا يضر وقفه، فإن من مذهب أيوب أن يُقَصَّر بالحديث ويوقفه (شرح علل الترمذي، ٢/ ٦٨٩). كما تابعه قريش بن أنس، عن حبيب، به عند البيهقي (السنن الكبرى، ٤/ ٢٢٩).\nوفي هذا الطريق عند أبي عوانة علو معنوي له بالنسبة لما عند مسلم من وجهين. الأول: روايته من طريق أيوب فإنه أثبت الناس في ابن سيرين (شرح علل الترمذي، ٢/ ٦٨٨ - ٦٨٩). الثاني: روايته من طريق حبيب، حيث إنه مقدم على هشام في ابن سيرين (تهذيب التهذيب، ٢/ ١٨٦).","vol":"8","page":49},{"text":"٣٠٦١ - ز- حدثنا مسرور بن نوح (^١)، حدثنا أبو بكر (^٢)، حدثنا أبو أسامة (^٣)، عن هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء (^٤) قالت: أفطرنا على عهد رسول الله ﷺ في يوم غيم ثم طلعت الشمس (^٥).\n_________\n(^١) أبو بشر الذهلي الإسفراييني.\n(^٢) عبد الله بن محمد بن أبي شيبة، والحديث في مصنفه (٣/ ٢٤).\n(^٣) حماد بن أسامة.\n(^٤) ابنة أبي بكر الصديق.\n(^٥) لم يخرجه مسلم، فهو من الزوائد. وأخرجه البخاري (كتاب الصوم، باب إذا أفطر في رمضان ثم طلعت الشمس، ٤/ ١٩٩)، عن ابن أبي شيبة، به، وفي آخره: \"قيل لهشام: فأمروا بالقضاء؟ قال: بد من القضاء\". وعند ابن أبي شيبة في المصنف (الموضع السابق): \"قال أبو أسامة لهشام. . .\". وهذه الزيادة ثابتة عند كل من أخرج الحديث من طريق أبي أسامة، حسب ما وقفت عليه، إلا المصنف، فكأنه اختصر الحديث، والله أعلم.","vol":"8","page":50},{"text":"<span data-type='title' id=toc-488>باب بيان إباحة إفطار الصائم من صيام التطوع، والدليل على أنه ليس عليه إعادة ذلك اليوم، وعلى أن الصائم إذا أراد الصوم نواه من الليل وأصبح صائمًا</span>","vol":"8","page":51},{"text":"٣٠٦٢ - حدثنا علي بن حرب، حدثنا يعلى بن عبيد، عن طلحة ابن يحيى (^١)، قال: حدثتني عائشة بنت طلحة، عن عائشة، قالت: دخل علىّ النبي ﷺ. ح\nوحدثنا قُرْبُزَان (^٢)، (^٣)، حدثنا يحيى (^٤)، عن طلحة، قال: حدثتني عائشة بنت طلحة، عن عائشة، أن النبي ﷺ كان يأتيها يقول، \"هل عندكم شيء قلت: ما أصبح عندنا شيء تطعمه قال: \"فإني إذًا صائم (^٥) \" ثم دخل بعد ذلك، فقلت: يا رسول الله!\n⦗٥٢⦘ أُهدي لنا شيء خبأناها (^٦) لك، قال: \"وما هي؟ \"، قلت: حَيْس (^٧)، قال: \"أما (^٨) إني أصبحت وأنا صائم، أدنيه\"، فأكل (^٩)، واللفظُ ليعلى.\n_________\n(^١) طلحة بن يحيى بن طلحة بن عبيد الله التيمي المدني.\n(^٢) كذا بالقاف في النسختين. ووقع هكذا في عدة مواضع من الكتاب (منها ١/ ٤١٢ من المطبوع). ووقع في بعض المواضع: كربزان -بالكاف- (١/ ٢٨ منه)، وهو كذلك في مصادر ترجمته. وضبط بضم الكاف ثم راء ساكنة ثم موحدة مضمومة ثم زاي (سير أعلام النبلاء ١٣/ ١٣٨، توضيح المشتبه ٧/ ٣١٧، تبصير المنتبه ٣/ ١٢١٥). وهو لقب عبد الرحمن بن محمد بن منصور الحارثي، أبو سعيد البصري. (كشف النقاب لابن الجوزي ٢/ ٣٧٧).\n(^٣) (م ٢/ ١٠٧/ ب).\n(^٤) ابن سعيد القطان.\n(^٥) في (م): صائما، والصواب ما أثبت، وهو الذي في ل.\n(^٦) الخبء، كل شيء غائب مستور، يقال: خبأت الشيء أخبؤه خبأ، إذا أخفيته (النهاية، ٢/ ٣).\n(^٧) قال ابن الأثير: هو الطعام المتخذ من التمر والأقط والسمن، وقد يجعل عوض الأقط الدقيق أو الفتيت (المصدر نفسه، ١/ ٤٦٧).\n(^٨) في (م): ما.\n(^٩) رواه مسلم (كتاب الصيام، باب جواز صوم النافلة بنية من النهار قبل الزوال، وجواز فطر الصائم نفلا من غير عذر، ٢/ ٨٠٨)، عن أبي كامل، فضيل بن حسين، عن عبد الواحد بن زياد. وعن أبي بكر بن أبي شيبة، عن وكيع، كلاهما عن طلحة بنحوه.\nوفي هذا الحديث من فوائد الاستخراج وزيادة الطرق عن طلحة بن يحيى، والرواة عنه كلهم أئمة، وقد رووا الحديث بمعنى واحد. وهذا يدل على ضبط طلحة بن يحيى للحديث، وهذه قرينة لصحة الحديث، والله أعلم.","vol":"8","page":51},{"text":"٣٠٦٣ - حدثنا الصاغاني، حدثنا أبو نعيم (^١)، ح.\nوحدثنا عباس الدوري، حدثنا جعفر بن عون، قالا: حدثنا طلحة بن يحيى، قال: حدثتني عائشة بنت طلحة، عن عائشة أم المؤمنين، أنها قالت: دخل عليّ النبي ﷺ ذات يوم فقال: \"عندكم شيء؟ فقلت: لا. فقال: \"إني صائم\" قالت: ثم دخل وقد أُهديَ لنا شيء، قالت:\n⦗٥٣⦘ فأكل وقال: \"قد كنت أصبحت صائمًا\".\n_________\n(^١) الفضل بن دكين الملائي الكوفي.","vol":"8","page":52},{"text":"٣٠٦٤ - حدثنا أبو العباس الغزي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣)، عن طلحة بن يحيى، عن عائشة بنت طلحة، عن عائشة، قالت: كان رسول الله ﷺ يأتينا فيقول، \"هل عندكم شيء؟ فأقول: لا. فيقول: \"فأصوم\". فأتانا يومًا وقد أُهديَ لنا حَيْس، فخبأنا له، فقال: \"عندكم شيء؟ \"، قلت: نعم، قد أُهديَ لنا حيْس. قال: \"أما إني أصبحت وأنا صائم، فأكل\".\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن يوسف.\n(^٣) الثوري.","vol":"8","page":53},{"text":"٣٠٦٥ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، حدثني طلحة بن يحيى، عن عائشة بنت طلحة، عن عائشة أم المؤمنين، أن رسول الله ﷺ سأل: \"هل عندكم اليوم شيءٌ (^٢) تُطعمونا؟ قالت: لا. قال: \"إني اليوم صائم\". قالت: ثم أُهديَ لنا حيْس، فخبأنا له، فلما جاء أخبرتُه، فقال: \"أيُّ شيءٍ هو؟ \"، قلت: حيْس. قال رسول الله ﷺ: \"أدنيه، فإني أصبحت صائمًا\" فأكل.\nوفي حديث النبي ﷺ فيمن أفطر يوم عاشوراء (^٣): \"ليصم بقية\n⦗٥٤⦘ يومه\" (^٤)، دليل أن الرجل إذا أصبح غير ناوٍ للصوم ثم بلغه فضيلة في صوم ذلك اليوم فصامه أنه يسمى صائمًا.\nوفي حديث النبي (^٥)، ﷺ: \"إذا غابت الشمس فقد أفطر الصائم\" (^٦)، دليل على أن من أصبح في شهر الصوم، وهو غير ناوٍ للصوم، أنه صائم.\n_________\n(^١) حماد بن أسامة.\n(^٢) في النسختين: شيئًا بالنصب، وهو خطأ لغوي، وضبب عليه في ل، والصواب ما أثبت.\n(^٣) ويقال: عشوراء أيضًا، بالمد والقصر فيهما، والمشهور المد، وهو عاشر المحرم، وقيل =\n⦗٥٤⦘ = تاسعه (تاج العروس، ١٣/ ٤٣، لسان العرب، ٤/ ٥٦٩، فتح الباري، ٤/ ٢٤٥).\n(^٤) سيأتي عند المصنف من حديث سلمة بن الأكوع، برقم (٣١٨٧، و٣١٨٨، و٣١٨٩) ومن حديث الربيع بنت المعوذ برقم (٣١٩٠).\n(^٥) (م ٢/ ١٠٨/ أ).\n(^٦) تقدم من حديث عمر بن الخطاب، وحديث عبد الله بن أبي أوفى ﵄، برقم: (٣٠٠٧، و٣٠٢٥).","vol":"8","page":53},{"text":"<span data-type='title' id=toc-489>باب بيان إجازة الصوم إذا أدركه الصبح وهو جنب من الجماع، وإباحة الجماع في شهر رمضان في الليل</span>","vol":"8","page":55},{"text":"٣٠٦٦ - حدثنا عباس الدوري، وابن أبي عبد الله المقرئ (^١)، ببغداد، قالا: حدثنا روح بن عبادة، ح.\nوحدثنا أبو سعيد البصري (^٢)، حدثنا يحيى بن سعيد القطان، كلاهما قالا: حدثنا ابن جريج (^٣)، قال: أخبرني عبد الملك بن أبي بكر ابن عبد الرحمن، عن أبي بكر (^٤)، قال: سمعت أبا هريرة وهو يقول، فقال في قصصه: من أدركه الفجر جُنُبًا فلا يصوم. قال: فذكرت ذلك لعبد الرحمن بن الحارث، فأنكر ذلك. فانطلق عبد الرحمن، وانطلقت معه حتى دخلنا على عائشة وأم سلمة (^٥)، فسألهما عبد الرحمن عن ذلك، فقالتا (^٦): كان رسول الله ﷺ يصبح جنبا من غير احتلام ثم\n⦗٥٦⦘ يصوم. هذا لفظ حديث روح.\nوأما حديث يحيى، فقال عن ابن جريج: أخبرني عبد الملك ابن أبي بكر بن عبد الرحمن، عن أبيه، أنه سمع أبا هريرة يقول: من أصبح جنبًا فلا يصوم. فانطلق أبو بكر وأبوه عبد الرحمن حتى دخلا، على عائشة وأم سلمة ﵄، فقالتا: كان رسول الله ﷺ يصبح جنبًا ثم يصوم. فانطلق أبو بكر وأبوه حتى أتيا مروان (^٧)، فحدثاه (^٨)، فقال: عزمتُ عليكما لما انطلقتُما (^٩)، إلى أبي هريرة فحدَّثتُماهُ (^١٠)، فانطلقا إلى أبي هريرة فحدَّثاهُ. فقال: هما قالتا لكما؟ قالا: نعم. قال: هما أعلم، إنما أنبأنيه الفضل (^١١).\n_________\n(^١) عبد الله بن أبي عبد الله، أبو محمد المقرئ، وهو عبد الله بن محمد بن إسماعيل ابن لاحق البزاز البغدادي.\n(^٢) عبد الرحمن بن محمد بن منصور، قربزان.\n(^٣) عبد الملك بن عبد العزيز بن جريج الأموى مولاهم.\n(^٤) ابن عبد الرحمن بن الحارث، قيل: اسمه كنيته، وقيل: اسمه محمد، وقيل: المغيرة (تقريب التهذيب، ٦٢٣).\n(^٥) هند بنت أبي أمية المخزومية، أم المؤمنين.\n(^٦) في (م): فقالت.\n(^٧) ابن الحكم بن أبي العاص الأموي.\n(^٨) في (م): فحدثه.\n(^٩) في (م): انطلقنا.\n(^١٠) في (م): فحدثناه.\n(^١١) أي ابن العباس بن عبد المطلب. رواه مسلم عن محمد بن حاتم بن ميمون، عن يحيى بن سعيد القطان به (كتاب الصيام، باب صحة صوم من طلع عليه الفجر وهو جنب، ٢/ ٧٧٩)، ولم يذكر لفظه، بل ساقه بلفظ حديث عبد الرزاق الآتي. وفي رواية المصنف متابعة لمحمد بن حاتم، وزيادة طريق روح بن عبادة، وكلاهما من فوائد الاستخراج.","vol":"8","page":55},{"text":"٣٠٦٧ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن ابن جريج، قال:\n⦗٥٧⦘ أخبرني عبد الملك بن أبي بكر، عن أبيه، قال: سمعت أبا هريرة يقول في قصصه، (^٣)، وذكر الحديث بنحوه (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) والحديث في مصنفه (٤/ ١٨٠/ ٧٣٩٨).\n(^٣) (م ٢/ ١٠٨/ ب).\n(^٤) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به (الموضع السابق).","vol":"8","page":56},{"text":"٣٠٦٨ - حدثنا الربيع بن سليمان، أخبرنا ابن وهب، قال: أخبرني يونس (^١)، عن ابن شهاب (^٢)، عن عروة بن الزبير، وأبي بكر بن عبد الرحمن، أن عائشة زوجة النبي ﷺ قالت: قد كان رسول الله ﷺ يدركه الفجر من رمضان وهو جنب من غير حُلُم (^٣) فيغتسل ويصوم (^٤).\n_________\n(^١) ابن يزيد بن أبي النجاد الأيلي.\n(^٢) محمد بن عبد الله بن مسلم بن شهاب الزهري.\n(^٣) حُلُم: هو بضم الحاء وسكون اللام وضمها أيضًا، أي الإحتلام. قال القاضي عياض: وليس فيه إثبات أنه كان ﵇ يحتلم، لأنها إنما حققت هنا حكمه في غيره. (مشارق الأنوار، ١/ ١٨٧).\n(^٤) رواه مسلم عن حرملة بن يحيى، عن ابن وهب به (كتاب الصيام، باب صحة صوم من طلع عليه الفجر وهو جنب، ٢/ ٧٨٠). ورواه البخاري عن أحمد بن صالح المصري، عن ابن وهب به. (كتاب الصوم، باب اغتسال الصائم، ٤/ ١٥٣).","vol":"8","page":57},{"text":"٣٠٦٩ - حدثنا يزيد بن عبد الصمد (^١)، حدثنا يحيى بن صالح الوُحَاظي (^٢)، حدثنا سليمان بن بلال، حدثنا عبد الله بن عبد الرحمن\n⦗٥٨⦘ ابن معمر الأنصاري، أن أبا يونس مولى عائشة، أخبره عن عائشة: أن رجلا جاء إلى النبي ﷺ يسأله. قالت عائشة: وأنا من وراء الباب، فقال: يا رسول الله! تدركني الصلاة وأنا جنب أفأصوم؟ فقال رسول الله ﷺ: \"وأنا تدركني الصلاة وأنا جنب فأصوم. قال: لست مثلنا يا رسول الله! قد غفر الله لك ما تقدم من ذنبك وما تأخر. قال: \"والله، إني لأرجو أن أكون أخشاكم لله، وأعلمكم بما أتقي\" (^٣).\n_________\n(^١) يزيد بن محمد بن عبد الصمد.\n(^٢) بضم الواو وتخفيف المهملة ثم المعجمة، نسبة إلى وُحاظة بن سعد. يكنى أبا زكريا =\n⦗٥٨⦘ = الحمصي. وثقه ابن معين، وأبو اليمان، والخليلي، وابن عدي. وقال الذهبي: غمزه بعض الأئمة لبدعة فيه لا لعدم إتقانه. وقال أبو عوانة: حسن الحديث. ولينه أبو أحمد الحاكم. وقال أبو حاتم، والذهبي، وابن حجر: صدوق. روى له الجماعة سوى النسائي. (اللباب، ٣/ ٣٥٤، سير أعلام النبلاء، ١٠/ ٤٥٥، تهذيب التهذيب، ١١/ ٢٧٠، تقريب التهذيب، ٥٩١).\n(^٣) رواه مسلم عن يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، كلهم عن إسماعيل ابن جعفر، عن أبي طوالة -وهو عبد الله بن عبد الرحمن- به (المصدر نفسه، ٢/ ٧٨١).","vol":"8","page":57},{"text":"٣٠٧٠ - حدثنا أبي (^١) ﵀، حدثنا علي بن حُجْر (^٢)، حدثنا إسماعيل بن جعفر، أخبرني عبد الله بن عبد الرحمن، بنحوه (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد النيسابوري، الإسفراييني، وهو إسحاق بن أبي عمران. هذا الذي جزم به الذهبي أولًا، وتبعه الصفدي، وابن كثير، وخالف السبكي في ذلك.\n(^٢) حجر، بضم المهملة وسكون الجيم (تقريب التهذيب، ٣٩٩).\n(^٣) رواه مسلم عن علي بن حجر، به (الموضع السابق).","vol":"8","page":58},{"text":"٣٠٧١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، ح.\nوحدثنا عباس الدوري (^١)، حدثنا قُرَاد (^٢)، قالا: حدثنا مالك (^٣)، عن عبد الله بن عبد الرحمن بن معمر الأنصاري -وهو أبو طُوَالة- (^٤)، عن أبي يونس مولى عائشة، عن عائشة، أن رجلًا قال لرسول الله ﷺ وهو واقف على الباب، وأنا أسمع: يا رسول الله! إني أصبح جنبًا، وذكر الحديث مثله. \"إني لأرجو أن أكون أخشاكم لله وأعلمكم بما أتقي\" (^٥).\n_________\n(^١) عباس بن محمد بن حاتم.\n(^٢) بضم القاف وتخفيف الراء، وهو لقب لعبد الرحمن بن غزوان -بمعجمة مفتوحة وزاي ساكنة- أبو نوح الضبي.\n(نزهة الألباب في الألقاب ٢/ ١٨٨، تقريب التهذيب، ٣٤٨).\n(^٣) الحديث في الموطأ -رواية الليثي (كتاب الصيام، باب ما جاء في صيام الذي يصبح جنبا في رمضان، ١/ ٢٨٩). ووقع عند ابن عبد البر في التمهيد مرسلًا، وهو على رواية الليثي، فقال: \"هو مسند عند جماعة رواة الموطأ، ورواية ابن وضاح عن الليثي أيضًا\". (التمهيد، ١٧/ ٤١٨).\n(^٤) بضم المهملة وخفة. (المغني في الضبط، ص ١٥٨).\n(^٥) زاد أبو عوانة على الإمام مسلم في طريق هذا الحديث طريق مالك هذه، وطريق سليمان بن بلال المتقدمة.","vol":"8","page":59},{"text":"٣٠٧٢ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك بن أنس (^١)، عن عبد ربه بن سعيد بن قيس، عن أبي بكر ابن\n⦗٦٠⦘ عبد الرحمن، عن عائشة، وأم سلمة، زوجي النبي ﷺ ورضي عنهما، أنهما قالتا: كان رسول الله ﷺ يصبح جنبًا من جماع غير احتلام في رمضان (^٢)، ثم يصوم (^٣).\n_________\n(^١) الحديث في موطَّئه -رواية الليثي (كتاب الصيام، باب ما جاء في صيام الذي يصبح =\n⦗٦٠⦘ = جنبا في رمضان، ١/ ٢٨٩).\n(^٢) (م ٢/ ١٠٩/ أ).\n(^٣) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (الموضع السابق).","vol":"8","page":59},{"text":"٣٠٧٣ - حدثنا مسلم بن الحجاج (^١)، حدثنا هارون بن سعيد الأيلي، أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن عبد ربه بن سعيد، عن (^٢) عبد الله بن كعب الحميري (^٣)، أن أبا بكر حدثه أن مروان أرسله إلى أم سلمة يسألها عن الرجل يصبح جنبًا أيصوم؟ فقالت: كان رسول الله ﷺ يصبح جنبًا من جماعٍ لا حُلُم، ثم لا يفطر ولا يقضي (^٤).\nقال أبو عوانة: عبد ربه بن سعيد، ويحيى بن سعيد، وسعد بن سعيد،\n⦗٦١⦘ إخوة، وأعزهم حديثًا عبد ربه (^٥).\nويحيى بن صالح الوُحاظي حسن الحديث، ولكنه صاحب رأي، وهو عديل محمد بن الحسن إلى مكة. وأحمد بن حنبل لم يكتب عنه (^٦).\n_________\n(^١) والحدبث في صحيحه (كتاب الصيام، باب صحة صوم من طلع عليه الفجر وهو جنب، ٢/ ٧٨٠).\n(^٢) في (م): بن، وهو تصحيف.\n(^٣) مولى عثمان بن عفان، ذكره ابن حبان في الثقات (٥/ ٣٧)، وكذلك ابن خلفون (تهذيب التهذيب، ٥/ ٢٦٩). روى له مسلم والنسائي حديثين، هذا أحدهما (تهذيب الكمال، ١٥/ ٤٧٦).\n(^٤) وقد عد أبو عمر ابن عبد البر حديث عائشة وأم سلمة من الأحاديث المتواترة (التمهيد، ٢٢/ ٤٠).\n(^٥) نقله الحافظ ابن حجر في تهذيب التهذيب، (٦/ ١٢٧). وتحرف في م إلى: وأعدهم وحدثنا عبد ربه.\n(^٦) نقله المزي في تهذيب الكمال، (٣١/ ٣٧٩). ومعنى \"عديل\" رفيق في المحمل، يقال: عادله في المحمل، أي ركب معه (القاموس المحيط، ١٣٣٢). ويعني بمحمد محمدَ بنَ الحسن الشيباني، صاحبَ أبي حنيفة. (سير أعلام النبلاء، ١٠/ ٤٥٤).","vol":"8","page":60},{"text":"<span data-type='title' id=toc-490>باب بيان حظر الجماع في شهر رمضان بالنهار وما فيه من الكفارة، والدليل على أن عليه الكفارة في الأحوال كلها لحال وجوب الصوم عليه، ولم يجب إلا إذا كان ذلك في رمضان بالنهار </span>(^١)\n_________\n(^١) في النسختين: \"أو لم يجب إذا كان ذلك في رمضان بالنهار\"، فصححت ليستقيم المعنى، والله أعلم.","vol":"8","page":62},{"text":"٣٠٧٤ - حدثنا سليمان بن سيف، حدثنا يعقوب بن إبراهيم ابن سعد، حدثنا أبي (^١)، ح.\nوحدثنا عثمان بن خُرَّزَاذ الأنطاكي (^٢)، حدثنا سعيد بن سليمان (^٣)،\n⦗٦٣⦘ حدثنا إبراهيم بن سعد، عن ابن شهاب، عن حُميد بن عبد الرحمن (^٤)، عن أبي هريرة، قال: أتى رجل النبي ﷺ فقال: هلكت! فقال: \"وما ذاك؟ \"، قال: وقعت على أهلي في رمضان. قال: \"أعتق رقبة\" قال: ليس عندي. قال: \"فصم شهرين متتابعين\" قال: لا أستطيع. قال: \"فأطعم ستين مسكينًا\". قال: لا أجد. قال: فأتي رسول الله ﷺ بعَرَق (^٥)، فيه تمر -قال (^٦): والعرق المِكْتَل (^٧)، - قال: \"أين السائل؟ تصدق بهذا\" قال: على أفقر أو أحوج من أهلي يا رسول الله، والله ما بين لابتيها أفقر منا [أو] (^٨)، أحوج. قال: فضحك رسول الله (^٩)، ﷺ حتى بدت أنيابه. قال: \"فأنتم إذًا\" (^١٠).\n⦗٦٤⦘ قال أبو عوانة: فيه دليل أن من وجبت عليه الكفارة أنه إذا لم يكن (^١١)، عنده فضل ما يحتاج إليه ولعياله، لم يجب عليه أن يكفر من قوته وقوت عياله، وعلى إجازة إطعام عياله من كفارة اليمين.\n_________\n(^١) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف. ثقة حجة، تكلم في سماعه من الزهري لصغر سنه، وأجاب الذهبي بأن ذلك كان بإعتناء من والده. وقال ابن عدي: أحاديثه عن الزهري وعن غيره مستقيمة، وكلام من تكلم فيه فيه تحامل. وقال الحافظ: أخرج له الجماعة عن الزهري وعن غيره. (انظر: الكامل، ١/ ٢٤٨، ٢٤٩، هدي الساري، ٣٨٨).\n(^٢) عثمان بن عبد الله بن محمد بن خرزاذ، بضم المعجمة وفتح المهملة الشديدة ثم معجمتين بينهما ألف (خلاصة تذهيب تهذيب الكمال، ٢/ ٢١٧). والأنطاكي، بفتح الألف وسكون النون وفتح الطاء، نسبة إلى أنطاكية من الشام (اللباب، ١/ ٩٠). توفي سنة ٢٨١ هـ.\n(^٣) الضبي الواسطي، يلقب سعدويه.\n(^٤) ابن عوف الزهري.\n(^٥) بفتح العين والراء، وهو زنبيل عمل من عرقة، والعرقة السفيفة المنسوجة قبل أن تخاط، ويسع خمسة عشر صاعًا.\n(انظر: غريب الحديث للحربي، ٣/ ١٠١١، مشارق الأنوار، ٢/ ٧٦).\n(^٦) القائل إبراهيم بن سعد، جاء مصرحًا عند البخاري (كتاب الأدب، باب التبسم والضحك، ١٠/ ٥٠٣).\n(^٧) بكسر الميم وسكون القاف وفتح المثناة بعدها لام، وهو الزنبيل (فتح الباري، ٤/ ١٦٨، ١٦٩).\n(^٨) ما بين المعقوفين سقط من (م).\n(^٩) (م ٢/ ١٠٩/ ب).\n(^١٠) رواه مسلم من طرق عن الزهري، به (كتاب الصيام، باب تغليظ تحريم الجماع في نهار =\n⦗٦٤⦘ = رمضان على الصائم، إلخ، ٢/ ٧٨١ - ٧٨٢)، وليس منها طريق إبراهيم بن سعد فهي من الطرق التي زادها أبو عوانة على الإمام مسلم. ورواه البخاري عن موسى بن إسماعيل، وعن أحمد بن يونس، كلاهما عن إبراهيم بن سعد، به (الموضع السابق، وكتاب النفقات، باب نفقة المعسر على أهله، ٩/ ٥١٣). وفي هذا الطريق من فوائد الاستخراج غير ما تقدم: بيان ما أدرجه بعضهم من تفسير العرق، فجعله من نفس الحديث (فتح الباري، ١٠/ ٥٠٥).\n(^١١) وقع مبتورا في مصورة ل، فأثبته من (م).","vol":"8","page":62},{"text":"٣٠٧٥ - حدثنا علي بن حرب، حدثنا سفيان (^١)، عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة، ح.\nوحدثنا أبو إسماعيل الترمذي (^٢)، حدثنا الحميدي (^٣)، حدثنا سفيان، حدثنا الزهري وحفظناه منه، قال: أخبرني حميد بن عبد الرحمن، عن أبي هريرة، أن رجلا أتى النبي ﷺ فقال: يا رسول الله! هلكتُ قال: \"وما هلكت؟ \"، قال: وقعت على أهلي في رمضان. قال: \"هل تجد ما تعتق\n⦗٦٥⦘ رقبة؟ \"، قال: لا. قال: \"فهل تستطيع أن تصوم شهرين متتابعين؟ \"، قال: لا. قال: \"فهل تجد ما تطعم ستين مسكينًا؟ \"، قال: لا. قال: ثم جلس، فأتي النبي ﷺ بعرق فيه تمر (^٤)، فقال: \"تصدق بهذا\". فقال: أعلى أفقر منا؟ وما بين لابتيها أهل بيت أحوج إليه منا. فضحك النبي ﷺ حتى بدت أنيابه، ثم قال: \"اذهب فأطعمه أهلك\" (^٥)، واللفظ للحميدي.\n_________\n(^١) ابن عيينة.\n(^٢) محمد بن إسماعيل بن يوسف السلمي.\n(^٣) عبد الله بن الزبير المكي. والحديث في مسنده (٢/ ٤٤١).\n(^٤) عند الحميدي في المسند زيادة قوله: \"والعرق المكتل الضخم\". والتفسير من سفيان كما ورد مصرحا عند الشافعي (السنن، ١/ ٣٦٤ / ٢٩٢).\n(^٥) رواه مسلم عن يحيى بن يحيى، وأبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، كلهم عن سفيان به (الموضع السابق)، وساقه بلفظ يحيى. ورواه البخاري عن علي بن عبد الله، عن سفيان به (كتاب كفارات الأيمان، باب قوله تعالى: ﴿قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾ (سورة التحريم، الآية ٢، ١١/ ٥٩٥).","vol":"8","page":64},{"text":"٣٠٧٦ - حدثنا السُّلمي (^١)، والدبري (^٢)، قالا: حدثنا عبد الرزاق (^٣)، أخبرنا معمر، عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة، أن رجلا جاء إلى النبي ﷺ، فقال: يا رسول الله، هلكت! قال: \"وما ذاك؟ \"، قال: واقعت أهلي في رمضان. قال: \"أتجد رقبة؟ \"، قال: لا.\n⦗٦٦⦘ قال: \"أتستطيع أن تصوم شهرين متتابعين؟ \"، قال: لا. قال: \"فأطعم ستين مسكينا\". قال: لا أجد يا رسول الله. قال: فأتي النبي ﷺ بعرق -والعرق المكتل- فيه تمر، فقال: \"اذهب فتصدق بهذا\". فقال: أعلى أفقر مني؟ فوالذي بعثك بالحق، ما بين لابَتَيْها أهل بيت أحوج إليه منا. فضحك رسول الله ﷺ ثم قال: \"اذهب به إلى أهلك\". (^٤)، قال الزهري: وإنما كان هذا رخصة لرجل واحد، ولو أن رجلا فعل ذلك اليوم لم يكن بد له من التكفير (^٥).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي.\n(^٢) إسحاق بن إبراهيم بن عباد.\n(^٣) الحديث في مصنفه (٤/ ١٩٤/ ٧٤٥٧).\n(^٤) (م ٢/ ١١٠/أ).\n(^٥) رواه مسلم عن عبد بن حميد، عن عبد الرزاق بالإسناد، وأحال على لفظ حديث الزهري (الموضع السابق)، غير أنه لم يذكر قول الزهري الذي في آخر الحديث. ورواه البخاري عن محمد بن محبوب، عن عبد الواحد، عن معمر به وليس فيه قول الزهري المذكور أيضًا (كتاب الهبة، باب إذا وهب هبة فقبضها الآخر ولم يقل قبلت، ٥/ ٢٢٣). وفي رواية المصنف بيان لفظ المحال به عند مسلم.","vol":"8","page":65},{"text":"٣٠٧٧ - حدثنا بكَّار بن قتيبة (^١)، وأحمد بن عصام الأصبهاني (^٢)، قالا: حدثنا المُؤَمَّل بن إسماعيل (^٣)، حدثنا سفيان الثوري، عن منصور (^٤)، عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة، أن رجلا جاء إلى\n⦗٦٧⦘ النبي ﷺ فقال: إني وقعت بامرأتي في رمضان. فقال رسول الله ﷺ: \"اعتق رقبة\". فقال: ما أجد. فقال: \"صم شهرين متتابعين\". قال: ما أستطيع. قال. \"فأطعم ستين مسكينا\". قال: ما أجد. [قال] (^٥): فأُتِيَ رسول الله ﷺ بطعام (^٦)، فقال: \"خذ (^٧) هذا فأطعمه\". قال: ما بين لابتيها أفقر إليه مني. قال: \"أطعمه أهلك\" (^٨).\n_________\n(^١) أبو بكرة الثقفي البكراوي: نسبة إلى أبي بكرة الثقفي الذي كان ينتهي إليه نسبه.\n(^٢) أبو يحيى الأنصاري.\n(^٣) المؤمل، بوزن محمد بهمزة (المغني في الضبط، ص ٢٢٠).\n(^٤) ابن المعتمر السلمي الكوفي.\n(^٥) ما بين المعقوفين سقط من (م).\n(^٦) هكذا رواه أبو عوانة مبهما. ورواه الطحاوي في شرح معاني الآثار (٢/ ٦١)، والدارقطني في السنن (٢/ ٢١٠)، كلاهما عن بكار بن قتيبة، والبيهقي في السنن الكبرى (٣/ ٢٢٢)، من طريق أحمد بن عصام، فقالوا كلهم: \"فأتي رسول الله ﷺ بمكتل فيه خمسة عشر صاعًا من تمر\". ورواه ابن خزيمة في صحيحه (٢/ ١٢٢/ ١٩٥٠)، عن محمد بن المثنى، عن المؤمل، فقال: \"بمكتل فيه خمسة عشر أو عشرون صاعا من تمر\". وقد تابعه غير واحد على ذكر خمسة عشر صاعا، منهم محمد بن أبي حفصة عند الدارقطني (الموضع السابق)، وهشام بن سعد، عنده أيضًا، كلاهما عن الزهري به. وكذلك إبراهيم بن طهمان عن منصور، ذكره البيهقي تعليقا (الموضع السابق)، وهو عند المصنف لكن لم يذكر لفظه (ح ٣٠٧٨).\n(^٧) في (م): خذو، وهو تصحيف.\n(^٨) رواه مسلم عن إسحاق بن إبراهيم، عن جرير، عن منصور به وأحال على لفظ حديث الزهري، وقال: ولم يذكر: فضحك النبي ﷺ حتى بدت أنيابه (الموضع السابق). ورواه البخاري عن عثمان بن أبي شيبة، عن جرير، عن منصور به (كتاب الصوم، باب المجامع في رمضان هل يطعم أهله من الكفارة إذا كانوا محاويج؟ ٤/ ١٧٣). وفي رواية المصنف بيان المتن المحال به. =\n⦗٦٨⦘ = في إسناد المصنف المؤمل بن إسماعيل، ومن كلام الحفاظ يتضح أنه ليس ممن يحتج بحديثه، وقد تابعه غير واحد عن منصور متابعة قاصرة. وخالفه مهران بن أبي عمر، فرواه عن الثوري، عن منصور، عن الزهري، عن سعيد بن المسيب به.\nأخرجه ابن خزيمة (٣/ ٢٢٢/ ١٩٥١)، وذكره الدارقطني في العلل (١٠/ ٢٢٨)، وقال: \"وهم فيه على الثوري\"، فدل على أن المؤمل روى المحفوظ. (انظر أيضًا: فتح الباري، ٤/ ١٧٣).","vol":"8","page":66},{"text":"٣٠٧٨ - حدثني أبو الأَزْهر (^١)، وجعفر الصائغ (^٢)، قالا: حدثنا معاوية (^٣)، حدثنا زائدة (^٤)، ح (^٥).\nوأخبرنا أبو أمية (^٦)، وأحمد بن موسى المُعَدَّل (^٧)، بسامرة (^٨)، قالا:\n⦗٦٩⦘ حدثنا محمد بن سابق، عن إبراهيم بن طَهْمان، ح (^٩).\nوحدثنا يوسف (^١٠)، حدثنا أبو الربيع (^١١)، حدثنا جرير (^١٢)، كلهم عن منصور، بنحوه (^١٣).\nقال جرير في حديثه: قال الزهري: إنما كانت رخصة له، فمن أصاب ما أصاب فليصنع ما أُمر به.\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي.\n(^٣) ابن عمرو الأزدي.\n(^٤) ابن قدامة الثقفي.\n(^٥) في إسناد المصنف أبو الأزهر، وهو مقرون بجعفر الصائغ.\n(^٦) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٧) أحمد بن موسى بن يزيد الشطوي البزاز -بزايين. وثقه الدارقطني، وقال ابن أبي حاتم: صدوق. توفِي سنة ٢٧٧ (الجرح والتعديل، ٢/ ٧٥، تاريخ بغداد، ٥/ ١٤١). والمعدل -بضم الميم وفتح العين والدال المشددة المهملتين في آخرها اللام- اسم لمن عدّل وزكّي وقبلت شهادته. وذكر ابن المنادى أن أحمد كان مقبولا عند الحكام. (انظر: تاريخ بغداد، الموضع نفسه، الأنساب، ٥/ ٣٤٠).\n(^٨) لغة في سُرّ من رأى، ذكرها السمعاني، وقال إن الناس يخففونها هكذا. وهي مدينة =\n⦗٦٩⦘ = على شرقي دجلة بين بغداد وتكريت على ثلاثين ميلا منها. اتخذها المعتصم وستة من خلفاء بني العباس بعده عاصمة لهم. ولتسميتها لغات، ذكرها ياقوت في معجم البلدان (٣/ ١٧٣)، وأشهرها سامراء، بالمد. (انظر: الأنساب، ٣/ ٢٠٢، تاج العروس، ١٢/ ١٠ - ١١، بلدان الخلافة الشرقية، ص ٧٦ - ٨١).\n(^٩) في إسناد المصنف محمد بن سابق، وهو حسن الحديث إن شاء الله، والحديث في المتابعات.\n(^١٠) ابن يعقوب القاضي.\n(^١١) سليمان بن داود العتكي الزهراني.\n(^١٢) ابن عبد الحميد الضبي.\n(^١٣) زاد أبو عوانة على الإمام مسلم من طريق هذا الحديث، طريق إبراهيم بن سعد، عن الزهري (ح ٧٥)، وطريق الثوري، وزائدة، وإبراهيم بن طهمان، كلهم عن منصور (ح ٧٦، و٧٧). وهذا من فوائد الاستخراج.","vol":"8","page":68},{"text":"٣٠٧٩ - أخبرنا شعيب بن شعيب الدمشقي، حدثنا مروان [الطاطري (^١)، ح.\n⦗٧٠⦘ وحدثنا عثمان بن خرزاذ، حدثنا يحيى بن بُكير (^٢) ح.\nوحدثنا أبو أمية] (^٣)، حدثنا الحسن بن موسى (^٤)، وموسى بن داود (^٥) قالوا: حدثنا الليث، ح (^٦).\nوحدثنا [ابن (^٧)] البَرْقي (^٨)، حدثنا عمرو بن أبي سلمة (^٩) ح.\n⦗٧١⦘ وحدثنا أبو الأحوص القاضي (^١٠)، حدثنا ابن كثير (^١١)، كلاهما عن الأوزاعي (^١٢)، ح (^١٣).\nوحدثنا الصاغاني، وأبو أمية، قالا (^١٤): حدثنا أبو اليمان (^١٥)، أخبرنا شعيب (^١٦)، ح (^١٧).\n⦗٧٢⦘ وحدثنا عمّار بن رجاء، حدثنا وهب بن جرير (^١٨)، حدثنا أبي (^١٩)، قال: سمعت النعمان (^٢٠)، يحدث ح (^٢١).\nوحدثنا ابن عُزيْز الأيْلي (^٢٢)، حدثني عمي (^٢٣)، عن عقيل (^٢٤)، ح (^٢٥).\nوحدثنا الصاغاني، حدثنا ابن أبي مريم (^٢٦)، قال: حدثنا عبد الجبار\n⦗٧٣⦘ ابن عمر (^٢٧)، ح (^٢٨).\nوحدثنا الصاغاني [وأبو أمية] (^٢٩)، حدثنا روح (^٣٠)، (^٣١)، حدثنا محمد بن أبي حفصة (^٣٢)، ح (^٣٣).\nوحدثنا محمد بن السَّرِي بن مهران البغدادي (^٣٤)، عند قنطرة الشوك (^٣٥)، حدثنا أحمد بن طارق (^٣٦)، حدثنا عباد بن العوَّام، عن حجاج (^٣٧)، كلهم عن الزهري، عن حميد بإسناده نحوه (^٣٨)، إلا أن ابن أبي مريم قال: \"وأمره\n⦗٧٤⦘ أن يقضي يوما مكانه\" (^٣٩).\n_________\n(^١) مروان بن محمد الطاطري -بمهلتين مفتوحتين- الأسدي الدمشقي. والطاطري اسم يقال لمن يبيع الكرابيس والثياب البيض بمصر والشام (انظر: الأنساب، ٤/ ٢٨، =\n⦗٧٠⦘ = تقريب التهذيب، ٥٢٦).\n(^٢) يحيى بن عبد الله بن بكير المخزومي مولاهم المصري.\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) أبو علي البغدادي، لقبه الأشيب.\n(^٥) أبو عبد الله الضبي الطرسوسي.\n(^٦) رواه مسلم عن يحيى بن يحيى، ومحمد بن رمح، وعن قتيبة بن سعيد، كلهم عن الليث، عن الزهري بإسناده، أن رجلا وقع بامرأته في رمضان، وذكر لفظه بأخصر من حديث ابن عيينة وغيره (الموضع السابق). ورواه البخاري عن قتيبة عن الليث به أيضًا (كتاب الحدود، باب من أصاب ذنبا دون الحد فأخبر الإمام فلا عقوبة عليه بعد التوبة، إذا جاء مستفتيا، ١٢/ ١٣١ - ١٣٢).\n(^٧) ما بين المعقوفين سقط من (م).\n(^٨) أحمد بن عبد الله بن عبد الرحيم بن البرقي -بفتح الموحدة وسكون الراء ثم قاف، أبو بكر المصري. والبرقي، نسبة إلى برقة، نسب إليها لأنه كان يتجر إليها. قال عنه ابن أبي حاتم: صدوق. توفي سنة ٢٧٠ هـ. (الجرح والتعديل، ٢/ ٦١، سير أعلام النبلاء، ١٣/ ٤٧، المغني في الضبط، ص ٤٦). ومحمد أخوه يعرف أيضًا بابن البرقي، وسمع من عمرو بن أبي سلمة، لكنه أكبر من أحمد ولم أقف لأبي عوانة على رواية عنه، وقد ذكر أحمد ابن البرقي منسوبا في بعض المواضع من كتابه. (انظر: ١/ ٣٢٠).\n(^٩) التنيسي، أبو حفص الدمشقي.\n(^١٠) محمد بن الهيثم بن حماد الثقفي مولاهم البغدادي، قاضي عكبرا.\n(^١١) محمد بن كثير بن عطاء الثقفي مولاهم، أبو يوسف الصنعاني نزيل المصيصة.\n(^١٢) عبد الرحمن بن عمرو بن أبي عمرو الأوزاعي.\n(^١٣) لم يخرجه الإمام مسلم من طريق الأوزاعي. ورواه البخاري في صحيحه عن محمد بن مقاتل، عن عبد الله ابن المبارك، عن الأوزاعي بإسناده، وذكره بمثل حديث ابن عيينة، غير أنه قال: \"ما بين طنبي المدينة\" (كتاب الأدب، باب ما جاء في قول الرجل: ويلك، ١٠/ ٥٥٢).\nوفي إسنادي المصنف عمرو بن أبي سلمة، ومحمد بن كثير، ومحمد بن كثير مختلف فيه، ويضعف حديثه، وعمرو بن أبي سلمة قد عنعن، وهو يفعل ذلك فيما لم يسمعه من الأوزاعي، وكان عنده عنه بالعرض أو المناولة دون تمييز، لكنهما مقرونان وتابعهما ابن المبارك عند البخاري.\n(^١٤) في (م): قال.\n(^١٥) الحكم بن نافع البهراني.\n(^١٦) ابن أبي حمزة.\n(^١٧) لم يخرجه مسلم من هذا الطريق. وأخرجه البخاري عن أبي اليمان، عن شعيب بإسناده، وذكره بمثل لفظ حديث ابن عيينة (كتاب الصيام، باب إذا جامع في =\n⦗٧٢⦘ = رمضان ولم يكن له شيء فتصدق عليه فليكفر، ٤/ ١٦٣).\n(^١٨) ابن حازم الأزدي، أبو عبد الله البصري.\n(^١٩) ثقة لكن في حديثه عن قتادة ضعيف، وكذلك إذا حدث من حفظه. وحدث بمصر بأحاديث من حفظه فوهم فيها. وكان قد اختلط، إلا أنه حجب فلم يسمع أحد منه في حال الاختلاط.\nانظر: تهذيب التهذيب (٢/ ٧٢)، والثقات الذين ضعفوا في بعض شيوخهم للشيخ صالح الرفاعي (ص ٢٠٣).\n(^٢٠) النعمان بن راشد الجزري، أبو إسحاق الرقي.\n(^٢١) لم أقف عليه، وعلقه الدارقطني (العلل، ١٠/ ٢٢٧)، والبيهقي (السنن الكبرى، ٤/ ٢٢٤).\n(^٢٢) محمد بن عزيز -بمهملة وزايين مصغرًا- بن عبد الله بن خالد الأيلي العُقيلي.\n(^٢٣) سلامة -بالتخفيف- ابن روح بن خالد، أبو روح الأيلي، ابن أخي عُقيل بن خالد.\n(^٢٤) بضم المهملة: ابن خالد بن عقيل -بالفتح- الأيلي.\n(^٢٥) انظر الحديث في صحيح ابن خزيمة، (٣/ ٢٢١/ ١٩٤٩)، وعلل الدارقطني، (١٠/ ٢٣٧).\n(^٢٦) سعيد بن الحكم بن أبي مريم.\n(^٢٧) أبو الصباح الأموي مولاهم. ضعيف عند الجمهور، ووثقه ابن سعد، وقال ابن حبان: لا يجوز الاحتجاج به إلا فيما وافق الثقات. (الطبقات، ٧/ ٥٢٠، تهذيب الكمال، ١٦/ ٣٨٩، المجروحين، ٢/ ١٥٨).\n(^٢٨) انظر لفظ الحديث في السنن الكبرى للبيهقي (٤/ ٢٢٦).\n(^٢٩) ما بين المعقوفين سقط من الأصل، وهو ثابت في م. ولعل ذكره هو الصواب، فإن الدارقطني رواه بمثل الإسناد فذكره مقرونا بالصاغاني. (علل الدارقطني، ١٠/ ٢٤١).\n(^٣٠) ابن عبادة.\n(^٣١) (م ٢/ ١١٠/ ب).\n(^٣٢) أبو سلمة البصري، واسم أبي حفصة ميسرة.\n(^٣٣) انظر لفظه في مسند أحمد (٢/ ٥١٦).\n(^٣٤) الناقد. وثقه الخطيب (تاريخ بغداد، ٥/ ٣١٨).\n(^٣٥) قنطرة مشهورة معروفة على نهر عيسى في غربي بغداد (معجم البلدان، ٤/ ٤٠٧).\n(^٣٦) لم أقف عليه.\n(^٣٧) هو ابن أرطأة، بفتح الهمزة، أبو أرطأة الكوفي.\n(^٣٨) زاد أبو عوانة على الإمام مسلم ثمانية طرق عن الزهري في رواية هذا الحديث. وهي =\n⦗٧٤⦘ = طريق إبراهيم بن سعد، والأوزاعي، وشعيب، وعقيل، وهؤلاء كلهم ثقات، وطريق النعمان بن راشد، وحجاج بن أرطأة، ومحمد بن أبي حفصة، وعبد الجبار بن عمر، وهؤلاء تكلم فيهم بكلام لا ينزلهم عن حد الصلاحية للإعتبار.\n(^٣٩) هذه الزيادة في إسنادها عبد الجبار بن عمر، وهو ضعيف، وقد خالف العدد الكثير في ذكرها. والحديث هذه الزيادة يعتبر من الزوائد على ما عند مسلم. وقد أخرجه البيهقي في السنن الكبرى (الموضع السابق). وتابع عبد الجبار على ذكرها عن الزهري، أبو أُويس عبد الله بن عبد الله عند البيهقي أيضًا (الموضع نفسه).\nوأبو أويس، قال فيه الدارقطني: في بعض حديثه عن الزهري شيء (تهذيب التهذيب، ٥/ ٢٨١). ووردت أيضًا من حديث هشام بن سعد، وحديث أبي مروان العثماني، عن إبراهيم بن سعد، كلاهما عن الزهري (ح ٣٠٨٠، و٣٠٨٢). وهشام بن سعد تكلم فيه من قبل حفظه، وأبو مروان العثماني، متكلم فيه كما سيأتي، وقد خالف من هو أولى منه.\nووردت أيضًا من حديث عمرو بن شعيب، عن أبيه، عن جده. علقها المصنف في آخر الباب. وهي موصولة عند ابن أبي شيبة (المصنف، ٣/ ١٠٢)، وأحمد (المسند، ٢/ ٢٠٨)، والبيهقي (السنن الكبرى، ٤/ ٢٢٦). وفي الإسناد حجاج بن أرطأة. كما وردت أيضًا من طريق يحيى بن سعيد، عن ابن المسيب، عن أبي هريرة. أخرجه ابن ماجه (كتاب الصيام، باب ما جاء في كفارة من أفطر يوما من رمضان، ١/ ٥٣٤)، والبيهقي (الموضع السابق). وفي السند عبد الجبار بن عمر، قال الدارقطني: وهم فيه عبد الجبار (العلل، ١٠/ ٢٣٥).\nووقعت الزيادة أيضًا في مرسل سعيد بن المسيب، عند مالك في الموطأ (كتاب الصيام، باب كفارة من أفطر في رمضان، ١/ ٢٩٧)، وعبد الرزاق (المصنف، =\n⦗٧٥⦘ = ٤/ ١٩٦/ ٧٤٦٦)، وابن أبي شيبة (المصنف، ٣/ ١٠٤). وفي مرسل نافع بن جبير ابن مطعم، ومرسل محمد بن كعب القرظي، كلاهما عند عبد الرزاق (المصنف، ٤/ ١٩٦/ ٧٤٦١، ٧٤٦٢).\nوقد اختلف حكم الحفاظ في هذه الزيادة، فقال الحافظ ابن حجر: \"بمجموع هذه الطرق تعرف أن هذه الزيادة أصلا\" (فتح الباري، ٤/ ١٧٢). وصححها الشيخ الألباني (إرواء الغليل، ٣/ ٩٦). وقال الإمام ابن خزيمة: في القلب من هذه اللفظة (صحيح ابن خزيمة، ٣/ ٢٢٣). وقال شيخ الإسلام ابن تيمية: \"أمره للمجامع بالقضاء ضعيف، ضعفه غير واحد\" (حقيقة الصيام، ص ٢٥). وفصّل ابن القيم فقال: \"والذي أنكره الحفاظ ذكر هذه اللفظة في حديث الزهري، فإن أصحابه الأثبات الثقات لم يذكر أحد منهم هذه اللفظة، وإنما ذكرها الضعفاء عنه\" ثم نقل تصحيح عبد الحق للرواية المرسلة (تهذيب السنن، ٣/ ٢٧٣). والذي يظهر أن هذه الزيادة وإن كان ذكرها في حديث الزهري خطأ، لكن الطرق المرسلة تقوي حديث عمرو بن شعيب فتوصله إلى درجة الحسن لغيره. والله أعلم.","vol":"8","page":69},{"text":"٣٠٨٠ - ز- وهكذا (^١) حدثنا إبراهيم بن مرزوق، عن أبي عامر العَقَدي (^٢)، عن هشام بن سعد، عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ (^٣).\n⦗٧٦⦘ قال أبو عوانة: غلط فيه هشام، فقال: عن أبي سلمة (^٤).\n_________\n(^١) أي بزيادة قوله: \"وأمره أن يقضي يوما مكانه\".\n(^٢) عبد الملك بن عمرو القيسي. والعقدي: بفتح المهملة والقاف، نسبة إلى بطن من بجيلة (الأنساب، ٤/ ٢١٤، تقريب التهذيب، ٣٦٤).\n(^٣) الحديث بهذا الإسناد من الزوائد. وقد أخرجه أبو داود (كتاب الصوم، باب كفارة من أتى أهله في رمضان، ٢/ ٧٩٦)، وابن خزيمة (٣/ ٢٢٣ / ١٩٥٤)، والدارقطني =\n⦗٧٦⦘ = (السنن، ٢/ ١٩٠، والعلل، ١٠/ ٢٣١)، والبيهقي (السنن الكبرى، ٤/ ٢٢٦). وفي إسناد المصنف إبراهيم بن مرزوق، وقد تابعه الحسن بن أبي الربيع عند الدارقطني في السنن. وفيه أيضًا هشام بن سعد، وقد تكلم فيه من قبل حفظه كما تقدم. وقد تابعه من هو مثله، وهو عبد الوهاب بن عطاء، فرواه عن محمد بن أبي حفصة، عن الزهري بمثل رواية هشام. ذكره الدارقطني في العلل (١٠/ ٢٤٠). وقد خالف من هو أوثق منه، وهو روح بن عبادة، وإبراهيم بن طهمان، فروياه عن محمد بن أبي حفصة، بمثل رواية الجماعة عن الزهري. وحديث روح تقدم عند المصنف (ح ٣٠٧٩)، وحديث إبراهيم عند الدارقطني في العلل (١٠/ ٢٣٠). فالإسناد ضعيف.\n(^٤) وهو قول ابن خزيمة أيضًا. (صحيح ابن خزيمة، ٣/ ٢٢٣)، وابن عدي (الكامل، ٧/ ٢٥٦٧).","vol":"8","page":75},{"text":"٣٠٨١ - وأخبرنا محمد بن عبد الحكم (^١)، ويزيد بن سنان، قالا: حدثنا إسحاق بن بكر بن مضر، قال: حدثني أبي، عن جعفر بن ربيعة، عن عِراك (^٢) بن مالك، عن محمد بن مسلم بن شهاب، عن حميد بن عبد الرحمن بن عوف، عن أبي هريرة، أن رجلا قال: يا رسول الله! فأخبره أنه وقع مع امرأته في رمضان. فقال: \"أتجد رقبة؟ \"، قال: لا قال: \"فتستطيع صيام شهرين؟ \"، قال: لا. قال: \"فتطعم ستين مسكينا؟ \"، قال: لا أجد. فأعطاه رسول الله ﷺ تمرًا وأمره أن يتصدق\n⦗٧٧⦘[به] (^٣) فذكر لرسول الله ﷺ حاجته فأمره أن يأكلوه (^٤).\nوهذا الفظ بكر بن مضر، وهو غريب (^٥).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم المصري.\n(^٢) بمكسورة وخفة وراء وبكاف. (المغني في الضبط، ص ١٧٢).\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) لم يخرجه مسلم من هذا الوجه. ورجاله رجال الصحيح. وقد أخرجه ابن حبان من طريق ابن عبد الحكم به (الإحسان، ٨/ ٢٩٤/ ٣٥٢٥)، وأخرجه النسائي في الكبرى (٢/ ٢١٣ / ٣١١٩)، عن الربيع بن سليمان بن داود، عن أبي الأسود، وإسحاق ابن بكر بن مضر، كلاهما عن بكر به.\n(^٥) ويقصد بالغرابة -فيما يظهر- في السياق. والعلم عند الله.","vol":"8","page":76},{"text":"٣٠٨٢ - ز- حدثني عثمان بن خرزاذ، حدثنا أبو مروان العثماني (^١)، حدثنا إبراهيم بن سعد، عن ابن شهاب، عن حميد ابن عبد الرحمن، عن أبي هريرة، عن النبي ﷺ، أنه أمر الذي واقع أهله في رمضان أن يقضي يوما مكانه (^٢).\nقال عثمان (^٣): وحدثناه سعيد بن سليمان، عن إبراهيم بن سعد، عن\n⦗٧٨⦘ ابن شهاب، وذكر الحديث ولم يذكر \"يوما مكانه\" (^٤).\nقال أبو عوانة: روى هذا الحديث سفيان، ومعمر، والأوزاعي، وصالح بن أبي الأخضر، ومنصور، وعبد الجبار، والليث، ومحمد ابن أبي حفصة، وإبراهيم بن سعد، [وعراك بن مالك، والنعمان بن راشد، وحجاج بن أرطأة، وهشام بن سعد] (^٥)، وعقيل، كلهم شبيها بشيء واحد، إلا أن هشام بن سعد قال: عن أبي سلمة، وقال: \"صم يوم (^٦)، مكانه\". وقال عبد الجبار، عن حميد، مثل (^٧)، ما قالوا، وزاد: \"وصم يوما مكانه\". وكذلك قال عمرو بن شعيب: \"صم يوما مكانه\" (^٨).\nوخالفهم ابن جريج، ومالك في اللفظ، فقالا: أعتق أو أطعم أو صم (^٩).\n_________\n(^١) محمد بن عثمان بن خالد العثماني؛ نسبة إلى عثمان بن عفان الذي كان جده الأعلى.\n(^٢) هذا الحديث من الزوائد أيضًا. وقد أخرجه البيهقي من طريق أبي مروان، غير أنه قال: حدثنا إبراهيم بن سعد، قال: وأخبرني الليث بن سعد، عن الزهري، فذكره (السنن الكبرى، ٤/ ٢٢٦). فزاد في الإسناد الليث. وهو بهذه الزيادة من كلا الوجهين يعتبر منكرًا، فإن الحديث عن إبراهيم بن سعد، عن الزهري بدونها، كما سيذكره المصنف، وعن الليث، عن الزهري أيضًا بدونها، وقد تقدما (ح ٣٠٧٤ و٣٠٧٩).\n(^٣) هو ابن خرزاذ.\n(^٤) تقدم برقم (٣٠٧٤). وكذلك لم يذكره يعقوب بن إبراهيم، في الحديث نفسه.\n(^٥) ما بين المعقوفين سقط من (م).\n(^٦) (م ٢/ ١١١/ أ).\n(^٧) في (م): بمثله.\n(^٨) تقدم ذكر من وصله.\n(^٩) ووجه مخالفتهما أنهما جعلا الكفارة على التخيير لا على الترتيب كما هو عند الأولين. وسيسوق المصنف رواياتهما بأسانيدها فيما بعد.","vol":"8","page":77},{"text":"<span data-type='title' id=toc-491>باب الدليل على أن الصدقة واجبة على الذي يقع على امرأته في رمضان نهارا، وإن لم يكن واجدا لها، وأنها غير ساقطة عنه لعدمها، وأنه (^١)، إذا وصل إليها تصدق بها</span>\n_________\n(^١) في (م): وأنها.","vol":"8","page":79},{"text":"٣٠٨٣ - حدثنا عمر بن شبَّة، حدثنا عبد الوهاب (^١)، قال: سمعت يحيى (^٢)، يقول: أخبرني عبد الرحمن بن القاسم، أن محمد بن جعفر بن الزبير، أخبره أن عباد بن عبد الله بن الزبير، حدثه أنه سمع عائشة تقول: جاء رجل إلى رسول الله ﷺ فقال: يا رسول الله، احترقت، فسأله ما له. قال: أفطرت في رمضان. ثم إنه جلس فأُتي النبي ﷺ بمِكْتَل عظيم -يدعى العَرَق- فيه تمر، فقال رسول الله ﷺ: [\"أين المحترق؟ \"، فقام الرجل. فقال رسول الله ﷺ:] (^٣)، \"تصدق به\" (^٤).\n_________\n(^١) ابن عبد المجيد الثقفي، ورد مصرحا عند مسلم (كتاب الصيام، باب تغليظ تحريم الجماع في غير رمضان على الصائم، إلخ، ٢/ ٧٨١).\n(^٢) هو ابن سعيد الأنصاري، ورد مصرحًا عند الدارمي (السنن، كتاب الصوم، باب في الذي يقع على امرأته في شهر رمضان نهارا، ٢/ ١١).\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) رواه مسلم عن محمد بن المثنى، عن عبد الوهاب الثقفي، به. وعن محمد بن رمح، عن الليث، عن يحيى بن سعيد به، وزاد في أول الحديث: \"تصدق. تصدق\" (الموضع نفسه). ووقع فيه أيضًا: \"فجاءه عرقان -بالتثنية- فيهما طعام\". وخالفه =\n⦗٨٠⦘ = يحيى بن بكير، فذكره بالإفراد مثل رواية الجماعة. أخرجها البيهقي وقال: هي أصح (السنن الكبرى، ٤/ ٢٢٤).","vol":"8","page":79},{"text":"٣٠٨٤ - حدثنا محمد بن عبد الملك الواسطي (^١)، والصاغاني، قالا: حدثنا يزيد بن هارون، أخبرنا يحيى بن سعيد، أن عبد الرحمن بن القاسم، أخبره عن محمد بن جعفر، أن عباد بن عبد الله بن الزبير، أخبره أنه سمع عائشة تقول: أتى رجل النبي ﷺ فذكر أنه احترق. فسأله: ما شأنه؟ فذكر أنه وقع على امرأته في رمضان. فأتي النبي ﷺ بمكتل يدعى العرق، فقال النبي ﷺ: \"أين المحترق؟ \"، فقام الرجل، فقال: \"تصدق بهذا\" (^٢).\n_________\n(^١) أبو جعفر الدقيقي.\n(^٢) ورواه البخاري عن عبد الله بن منير، عن يزيد بن هارون به (كتاب الصوم، باب إذا جامع في رمضان، ٤/ ١٦١). هذا الطريق أخرجها المصنف بدلا من طريق الليث.","vol":"8","page":80},{"text":"٣٠٨٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، أن عبد الرحمن بن القاسم، حدثه أن محمد ابن جعفر بن الزبير، (^١) حدثه أن عباد بن عبد الله بن الزبير حدثه أنه سمع عائشة زوج النبي ﷺ تقول: أتى رجلٌ إلى رسول الله ﷺ وهو في المسجد في رمضان فقال: يا رسول الله، احترقت! فسأله ما شأنه. قال: أصبت أهلي. قال: \"تصدق\" قال: والله! ما لي شيء، وما أقدر عليه. قال: \"اجلس\". فجلس. فبينا هو على ذلك أقبل رجل\n⦗٨١⦘ يسوق [حمارًا عليه طعام. فقال رسول الله ﷺ: \"أين المحترق آنفا؟ \"] (^٢)، فقام الرجل. فقال رسول الله ﷺ: \"تصدق بهذا\". فقال: يا رسول الله، أعلى غيرنا؟ فوالله إنا لجياع، ما لنا شيء. قال: \"فكلوه\" (^٣).\n_________\n(^١) (م ٢/ ١١١/ ب).\n(^٢) ما بين المعقوفين سقط من (م).\n(^٣) رواه مسلم عن أبي الطاهر، عن ابن وهب به (الموضع السابق). وذكره البخاري تعليقا من طريق الليث، عن عمرو بن الحارث به (كتاب الحدود، باب من أصاب ذنبا دون الحد فأخبر الإمام إلخ، ١٢/ ١٣٢).","vol":"8","page":80},{"text":"<span data-type='title' id=toc-492>باب بيان وجوب الكفارة على من يفطر فى رمضان متعمدا أن يعتق رقبة، أو صيام شهرين متتابعين، أو إطعام ستين مسكينًا</span>","vol":"8","page":82},{"text":"٣٠٨٦ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج (^٢)، عن ابن جريج (^٣)، قال: أخبرني ابن شهاب، عن حميد بن عبد الرحمن، أن أبا هريرة حدثه أن النبي ﷺ أمر رجلا أفطر في رمضان أن يكفر بعتق رقبة، أو صيام شهرين، أو إطعام ستين مسكينا (^٤).\n_________\n(^١) يوسف بن سعيد بن مسلم -بالتشديد والفتح، أبو يعقوب الأنطاكي. توفي سنة ٢٧١ (تقريب التهذيب، ٦١١، تبصير المنتبه، ٤/ ١٢٨١).\n(^٢) ابن محمد المصِّيصي أبو محمد الأعور.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) رواه مسلم عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج به (الموضع السابق).\nوفي رواية المصنف علو مطلق ومعنوي، حيث ساوى مسلما في عدد شيوخه، ورواه من طريق حجاج الأعور الذي قال فيه ابن معين وغيره: كان أثبت الناس في ابن جريج (انظر: شرح علل الترمذي، ٢/ ٦٨٢).","vol":"8","page":82},{"text":"٣٠٨٧ - حدثنا إسماعيل بن عيسى الجَيْشَاني (^١) -من وراء صنعاء-\n⦗٨٣⦘ حدثنا إبراهيم بن محمد (^٢)، ح.\nوحدثنا أبو بكر المنكثي (^٣)، حدثنا التباعي (^٤)، كلاهما عن موسى -\n⦗٨٤⦘ يعني ابن طارق (^٥)، عن ابن جريج، قال: أخبرني الزهري، عن حميد، عن أبي هريرة بمثله.\n_________\n(^١) بفتح الجيم وسكون التحتانية بعدها الشين المعجمة المفتوحة آخرها النون، نسبة إلى جيشان، موضع باليمن. قال ابن الأثير: ينسب إليه إسماعيل بن محمد الجيشاني، روى عن إبراهيم بن محمد، قاضي الجند -بفتح الجيم والدال وفي آخرها الدال =\n⦗٨٣⦘ = المهملة، بلدة مشهورة باليمن- (انظر: الأنساب، ٢/ ١٤٤، اللباب، ١/ ٣٢٣، ٢٩٧) فنسبه إلى محمد، فلعل المصنف أو ابن الأثير نسبه إلى جده، ويحتمل ألا يكون هو، ولم أقف له على ترجمة.\n(^٢) قاضي الجند. قال ابن حبان: إبراهيم بن محمد، شيخ يروي عن ابن المبارك. قال: حدثنا أبو عوانة يعقوب بن إبراهيم، حدثنا جعفر بن نوح، حدثنا إبراهيم بن محمد. (الثقات، ٨/ ٦٦).\n(^٣) والمِنْكَثي: -بكسر الميم وفتح الكاف ثم مثلثة- نسبة إلى مِنْكَث، ناحية باليمن، وضبطه ياقوت بفتح الميم. (تبصير المنتبه ٤/ ١٣٩٦، معجم البلدان للحموي ٨/ ٣٣٤ / منكث).\nوأبو بكر المنِكثي هو أبو بكر محمد بن الوليد بن بحر المنكثي، جهلَهُ وشيخَه الدارقطنيُّ، وقال ابن حجر: \"روى عنه عبد الله بن محمد البياعي حديثا منكرا\".\n(لسان الميزان ٤/ ٥٧٣، ٥٨٥/ ٤٤٢٠، و٧/ ٥٧٢/ ٧٥٣٧).\n(^٤) عبد الله بن محمد من أهل اليمن، كنيته أبو محمد. قاله ابن حبان، وقال: كان راويا لأبي قرة موسى بن طارق، وقال: كان مستقيم الحديث.\nواختلفت المصادر في ضبط \"التباعي\"، فوقع في النسختين من المخطوط بالمثناة من فوق ثم الباء الموحدة من تحت بعدها الألف، وكذلك في إتحاف المهرة (٥/ ١٢٢ ب)، وكذا وقع في \"لسان الميزان\" والموضع المتقدم، ونقل ضبطَه المعلميُّ في تعليقه على الأنساب للسمعاني (٣/ ١٧) بضم التاء وفتحها، وفتح الباء الموحدة دون =\n⦗٨٤⦘ = تشديد، وأورد أنهم قبيلة من \"همدان\"، ومنازلهم بالسحول من بلد الكلاع، منهم عبد الله ابن محمد التباعي.\nوقال المزي في تهذيب الكمال (٢٩/ ٨١): \"التناعي\" بالنون. فأما الأول فقد ذكر الزبيدي أن \"التباعيون\" بالكسر، جماعة من أهل اليمن حدثوا (تاج العروس، ٢٠/ ٣٨٤)، ولم تذكر هذه النسبة في كتاب الأنساب وفروعه. وأما \"التناعي\"، فالذي في كتب الأنساب \"التنعي\" بدون الألف، وهي نسبة إلى تنعة بالكسر وهي قرية بحضرموت، وقيل إلى بني تنع، بطن من همذان (معجم البلدان، ٢/ ٤٩، اللباب، ١/ ٢٢٤، تاج العروس، ٢٠/ ٤٠٢). ووقع في المطبوع من الثقات \"البياعي\" بالباء الموحدة بعدها المثناة التحتانية، وأظنه تصحيفا.\n(^٥) أبو قرة -بضم القاف- اليماني الزبيدي، بفتح الزاي (تقريب التهذيب، ٥٥١).","vol":"8","page":82},{"text":"٣٠٨٨ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنَّ مالكا أخبره، ح.\nوحدثنا سليمان بن سيف، حدثنا أبو علي الحنفي (^١)، حدثنا مالك (^٢)، عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة، أن رجلا أفطر في رمضان في زمان النبي ﷺ، فأمره\n⦗٨٥⦘ رسول الله ﷺ أن يكفر بعتق رقبة، أو صيام شهرين، أو إطعام ستين مسكينا، فقال: لا أجد. فأتي رسول الله ﷺ (^٣)، بعرق من تمر، قال: \"خذ هذا فتصدق بها (^٤) \" فقال: يا رسول الله! ما أجد أحوج (^٥)، إليه مني. فضحك رسول الله ﷺ حتى بدت أنيابه، ثم قال: \"كله\" (^٦).\n_________\n(^١) عبيد الله بن عبد المجيد، أبو علي البصري.\n(^٢) والحديث عنده في الموطأ، رواية الليثي (١/ ٢٩٦).\n(^٣) (م ٢/ ١١٢/ أ).\n(^٤) كذا في النسختين، والذي في الموطأ: (به)، وهو الموافق للغة.\n(^٥) أحوج من الحاجة، وفي (ل): أجوع من الجوع، والذي في (م) هو الموافق لما في روايات الموطأ المطبوعة (رواية يحيى الليثي، الموضع السابق، رواية أبي مصعب ١/ ٣١١، رواية محمد بن الحسن ١٢٣)، وهو الذي أثبتَه ابن عبد البر ولم يذكر غيره، فالظاهر أن هو المرجح خلافًا لما في ل، فأثبته في المتن.\n(^٦) رواه مسلم عن محمد بن رافع، عن إسحاق بن عيسى، عن مالك بهذا الإسناد، أن رجلا أفطر في رمضان فأمره رسول الله ﷺ أن يكفر بعتق رقبة، ثم ذكر بمثل حديث ابن عيينة. وهو مشكل، فإن حديث مالك فيه التخيير في الكفارة بخلاف حديث ابن عيينة الذي ذكرت الكفارة فيه على الترتيب، ولم يأت حديث ابن عيينة بمثل لفظ حديث مالك إلا في رواية نعيم بن حماد عنه، ذكرها الدارقطني تعليقا (السنن، ٢/ ٢٠٩)، على أنه قد قال في العلل (١٠/ ٢٢٥) -خلافًا لما ذكره في السُّنن-: إن رواية نعيم بن حماد، عن ابن عيينة إنما وافقت رواية مالك في إبهام الفطر لا في التخيير في الكفارة، فالله أعلم بالصواب.","vol":"8","page":84},{"text":"<span data-type='title' id=toc-493>باب بيان إباحة المباشرة والقبلة للصائم في شهر رمضان وغيره، والدليل على إيثار (^١) تركهما</span>\n_________\n(^١) في (م): \"إثبات\" والصواب ما في ل، وهو ما أثبت. والإيثار مصدر آثر، وهو الإختيار (القاموس المحيط، ٤٣٦).","vol":"8","page":86},{"text":"٣٠٨٩ - حدثنا الزعفراني (^١)، حدثنا عَبيدة بن حُميد، قال: حدثني منصور (^٢)، عن إبراهيم (^٣)، عن علقمة (^٤)، عن عائشة، أن رسول الله ﷺ كان يباشر وهو صائم -وأظنه قال: ويُقبل وهو صائم، وكان أملككم لإربه (^٥).\n_________\n(^١) الحسن بن محمد بن الصبّاح.\n(^٢) ابن المعتمر.\n(^٣) ابن يزيد النخعي.\n(^٤) ابن قيس النخعي.\n(^٥) يروى بوجهين: أحدهما بكسر الهمزة وإسكان الراء، والثاني بفتح الهمزة والراء. ويقال أيضًا الإربة وله تأويلان على كلتا الروايتين، أحدهما: أنه الحاجة، والثاني: العضو. وقال أبو عبيد: وهذا المعنى يكون في غير هذا. (انظر: غريب الحديث لأبي عبيد، ٤/ ٣٣٦، معالم السنن، مع سنن أبي داود، ٢/ ٧٧٨، مشارق الأنوار، ١/ ٢٦، النهاية، ١/ ٣٦).\nوالحديث رواه مسلم عن محمد بن المثنى، وابن بشار، كلاهما عن محمد ابن جعفر، عن شعبة، عن منصور بهذا الإسناد، ولفظه: أن رسول الله ﷺ كان يباشر وهو صائم. ورواه عن علي بن حجر، وزهير بن حرب، كلاهما عن سفيان، -وهو ابن عيينة-، عن منصور، بلفظ: أن رسول الله ﷺ كان يقبل وهو صائم، وكان =\n⦗٨٧⦘ = أملككم لإربه (كتاب الصيام، باب بيان أن القبلة في الصوم ليست محرمة على من لم تحرك شهوته، ٢/ ٧٧٧). وفي رواية أبي عوانة الحديث من هذا الطريق علو بالنسبة لرواية الإمام مسلم الأولى، حيث كان بين أبي عوانة ومنصور واسطتان، بينما كان بين مسلم ومنصور ثلاثة وسائط.","vol":"8","page":86},{"text":"٣٠٩٠ - حدثنا أبو داود السجستاني (^١)، حدثنا مسدد (^٢)، حدثنا أبو معاوية (^٣)، عن الأعمش (^٤)، عن إبراهيم، عن الأسود (^٥)، وعلقمة، عن عائشة، أن النبي ﷺ كان يقبل وهو صائم، ولكنه كان أملككم لإربه (^٦).\n_________\n(^١) سليمان بن الأشعث. والحديث في سننه (كتاب الصوم، باب القبلة للصائم، ٢/ ٧٧٨).\n(^٢) ابن مسرهد.\n(^٣) محمد بن خازم الضرير.\n(^٤) سليمان بن مهران الأسدي.\n(^٥) ابن يزيد بن قيس النخعي.\n(^٦) رواه مسلم (الموضع السابق)، عن يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، كلهم عن أبي معاوية به، وفيه زيادة: \"ويباشر وهو صائم\"، وهي عند أبي داود في السنن.","vol":"8","page":87},{"text":"٣٠٩١ - حدثنا علي بن حرب، عن أبي معاوية، عن الأعمش بمثله.","vol":"8","page":87},{"text":"٣٠٩٢ - حدثنا موسى بن سفيان (^١)، حدثنا عبد الله بن الجهم (^٢)،\n⦗٨٨⦘ حدثنا عمرو (^٣) -يعني ابن أبي القيس، عن منصور، عن إبراهيم، عن علقمة، عن عائشة: أن النبي ﷺ كان يباشر وهو صائم ولكنه من أملككم لإربه (^٤).\n_________\n(^١) ابن زياد الجُنْدَيْسابُوري، نسبة إلى بلدة في بلاد كور الأهواز.\n(^٢) أبو عبد الرحمن الرازي. ووقع في المطبوع من ميزان الإعتدال (٢/ ٤٠٤): روى عن =\n⦗٨٨⦘ = عمرو بن أبي القيس الملائي، وهو تحريف، والصواب أنه الرازي، وليس الملائي، فإن الملائي اسمه عمرو بن قيس، وليس ابن أبي القيس.\n(^٣) في (م): \"عمر\"، والصواب ما في ل وهو الذي أثبت.\n(^٤) رواه مسلم من طريق شعبة، عن منصور به (الموضع السابق)، وليس فيه: وكان أملككم لإربه. وفي إسناد المصنف عمرو بن أبي قيس، وهو في المتابعات.","vol":"8","page":87},{"text":"٣٠٩٣ - حدثنا محمد بن عامر الرملي (^١)، وعباس بن محمد الدوري، وأبو أمية (^٢)، قالوا: حدثنا الحسن بن موسى، ح.\nوحدثنا أبو أمية أيضًا، حدثنا عبيد الله بن موسى (^٣)، قالا: أخبرنا شيبان (^٤)، عن يحيى بن أبي كثير، عن أبي سلمة (^٥)، أن عمر بن عبد العزيز أخبره، قال: أخبرني عروة بن الزبير، أن عائشة أخبرته أن النبي ﷺ كان يقبلهما وهو صائم (^٦).\n_________\n(^١) محمد بن عامر أبو عمر الأنطاكي الرملي، ويقال المصيصي.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) العبسي، الكوفي.\n(^٤) ابن عبد الرحمن النحوي.\n(^٥) ابن عبد الرحمن بن عوف.\n(^٦) رواه مسلم عن أبي بكر بن أبي شيبة، عن الحسن بن موسى، عن شيبان به (المصدر السابق، =\n⦗٨٩⦘ = ٢/ ٧٧٨)، وعند مسلم والمصنف عنعنة يحيى بن أبي كثير، وهو من الطبقة الثالثة من مراتب المدلسين عند ابن حجر، لكن صرح بالسماع عند الباغندي في مسند أمير المؤمنين عمر ابن عبد العزيز (مسند عمر بن عبد العزيز، ١٠٥/ ٥٤، النكت على كتاب ابن الصلاح، ٢/ ٦٤٣). ووقع بتر في طرف هذه الصفحة في نسخة ل، فأثبت ما وقع مبتورا من (م).","vol":"8","page":88},{"text":"٣٠٩٤ - حدثنا إبراهيم بن أبي داود الأسدي (^١)، ومحمد بن إدريس الحنظلي (^٢)، قالا: حدثنا يحيى بن صالح (^٣)، حدثنا معاوية (^٤) بن سلَّام (^٥)، عن يحيى بن أبي كثير، عن أبي سلمة، أن عمر بن عبد العزيز أخبره، قال: أخبرني عروة بن الزبير، أن عائشة أخبرته أن رسول الله ﷺ كان يقبلها وهو صائم (^٦).\n_________\n(^١) هو أبو إسحاق، إبراهيم بن سليمان بن داود، المعروف بابن أبي داود الأسدي أسد خزيمة.\n(انظر: الأنساب، ١/ ٣٢٩، اللباب، ١/ ١٤٢، تهذيب تاريخ دمشق، ٢/ ٢١٥).\n(^٢) أبو حاتم الرازي.\n(^٣) الوُحاظي.\n(^٤) (م ٢/ ١١٢/ ب).\n(^٥) بتشديد اللام، أبو سلَّام الدمشقي (تقريب التهذيب، ٥٣٨).\n(^٦) رواه مسلم عن يحيى بن بشر الحويري، عن معاوية بن سلام به (الموضع السابق)، ولم يسق لفظه بل أحال على مثل حديث شيبان، فاستفيد من رواية المصنف بيان اللفظ المحال به، وهو من فوائد الاستخراج.","vol":"8","page":89},{"text":"٣٠٩٥ - حدثني أبو بكر بن المُعلَّى الدمشقي (^١) -ختن (^٢) دحيم\n⦗٩٠⦘ الدمشقي- حدثنا يزيد بن عبد الله (^٣)، حدثنا الوليد بن مسلم، عن الأوزاعي (^٤)، قال: حدثني يحيى (^٥)، بإسناده مثله (^٦).\n_________\n(^١) اسمه أحمد بن المعلى بن يزيد الأسدي الدمشقي، روى عنه النسائي وقال: لا بأس به، وتوفي سنة ٢٨٦. والمعلى بمضمومة وفتح لام مشددة. (انظر: تهذيب التهذيب، ١/ ٨٠، المغني في الضبط، ص ٢٣٦).\n(^٢) في (م): حدثني، وهو خطأ. والصواب ما في ل، وهو الذي أثبت، وقد نسبه في =\n⦗٩٠⦘ = تهذيب الكمال، ١/ ٤٨٥ أيضًا بأنه ختن دحيم. والختن الصهر (القاموس المحيط، ١٥٤٠).\n(^٣) ابن رزيق -بضم المهملة أوله. ذكره ابن حبان في الثقات (٩/ ٢٧٥)، وقال الذهبي: ثقة. وقال ابن حجر: مقبول. (خلاصة تذهيب الكمال، ٣/ ١٧٢، الكاشف، ٢/ ٢٤٦، تقريب التهذيب، ٦٠٢).\n(^٤) عبد الرحمن بن عمرو الأوزاعي.\n(^٥) ابن أبي كثير.\n(^٦) هذا الطريق زاده أبو عوانة على ما عند مسلم من طرق حديث يحيى بن أبي كثير، وفي إسناده الوليد بن مسلم، وقد عنعن لكنه صرّح بالتحديث عند الباغندي في مسند عمر بن عبد العزيز (١٠٤/ ٥٢).\nوقد اختلف على أبي سلمة ويحيى بن أبي كثير في رواية هذا الحديث، فرواه الإمام مسلم، والمصنف كما تقدم، ورواه الزهري عن أبي سلمة، عن عائشة عند أحمد (المسند، ٦/ ٢٣٢)، وتابعه محمد بن عبد الله بن ميمون البغدادي، عن الوليد ابن مسلم، عن الأوزاعي، عن يحيى، عن أبي سلمة، عن عائشة. رواه الطحاوي في شرح معاني الآثار (٢/ ٩١). ورواه هشام الدستوائي، عن يحيى، عن أبي سلمة، عن عروة، عن عائشة. أخرجه أحمد (المسند، ٦/ ٢٥٢). وتابعه علي بن المبارك، عند الطحاوي (شرح معاني الآثار، ٢/ ٩١). فرجح الترمذي رواية من قال في الإسناد عمر بن عبد العزيز (العلل الكبير، ١/ ٣٤٥). وقال ابن حبان: الحديث عند أبي سلمة على الوجهين: عن عمر بن عبد العزيز، عن عروة، عن عائشة، وعن =\n⦗٩١⦘ = عائشة مباشرة، واستدل برواية معمر، عن الزهري، عن أبي سلمة، عن عائشة، وفيها: قلت لعائشة: في الفريضة والتطوع؛ قالت: عائشة: في كل ذلك، في الفريضة والتطوع (الإحسان، ٨/ ٣١٤ - ٣١٥). وصنيع مسلم وأبي عوانة، حيث لم يذكرا هذا الإختلاف، محمول على أنهما لم يرياه قادحا، والله أعلم.","vol":"8","page":89},{"text":"٣٠٩٦ - حدثنا علي بن حرب، حدثنا وكيع (^١)، وأبو يحيى عبد الحميد (^٢)، قالا: حدثنا هشام بن عروة (^٣)، عن أبيه، عن عائشة: أن النبي ﷺ قبّل امرأة (^٤)، وهو صائم ثم ضحكت (^٥).\n_________\n(^١) ابن الجراح.\n(^٢) ابن عبد الرحمن الحماني -بكسر المهملة وتشديد الميم.\n(^٣) وقع مبتورا من ل فأثبته من (م).\n(^٤) عند الإمام أحمد في المسند من طريق وكيع: امرأة من نسائه.\n(^٥) رواه مسلم عن علي بن حجر، عن ابن عيينة، عن هشام به (المصدر السابق، ٢/ ٧٧٦)، وعنده: كان يقبل إحدى نسائه. ورواه البخاري عن محمد بن المثنى، عن يحيى القطان، وعن عبد الله بن مسلمة، عن مالك، كلاهما عن هشام به (كتاب الصوم، باب القبلة للصائم، ٤/ ١٥٢). وعنده: كان يقبل بعض أزواجه.","vol":"8","page":91},{"text":"٣٠٩٧ - حدثنا يونس بن عبد الأعلى، وابن عبد الحكم (^١)، قالا: حدثنا أبو ضمرة (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة أن رسول الله ﷺ-كان يقبل بعض أزواجه (^٣) وهو صائم، ثم تضحك.\n_________\n(^١) محمد بن عبد الله بن عبد الحكم.\n(^٢) أنس بن عياض بن ضمرة الليثي المدني.\n(^٣) وقع مبتورا في مصورة ل، فأثبته من (م).","vol":"8","page":91},{"text":"٣٠٩٨ - حدثنا أبو العباس الغزي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣)، ح.\nوحدثنا يونس (^٤) بن عبد الأعلى، أن ابن وهب أخبره، أن مالكا (^٥)، أخبره، كلاهما عن هشام بن عروة (^٦)، عن أبيه، عن عائشة، قالت: إن كان رسول الله ﷺ ليقبل بعض نسائه (^٧) وهو صائم. زاد مالك: ثم تضحك.\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن يوسف بن واقد.\n(^٣) الثوري.\n(^٤) وقع مبتورا في مصورة ل، فأثبته من (م).\n(^٥) والحديث في الموطأ -رواية الليثي (١/ ٢٩٢).\n(^٦) وقع مبتورا في مصورة ل، فأثبته من (م).\n(^٧) وقع مبتورا في مصورة ل، فأثبته من (م).","vol":"8","page":92},{"text":"٣٠٩٩ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن معمر، وابن جريج، عن هشام بن عروة بمثله (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) والحديث في مصنفه (٤/ ١٨٣/ ٨٤٠٩).\n(^٣) روى أبو عوانة هذا الحديث من طريق سبعة عن هشام، بينما هو عند مسلم عن ابن عيينة وحده عن هشام. وهذا من فوائد الاستخراج.","vol":"8","page":92},{"text":"٣١٠٠ - حدثنا عباس الدوري (^١)، وأبو داود الحراني (^٢) قالا: حدثنا أبو عاصم النبيل (^٣)، عن أبي بكر النَهْشَلي (^٤)، قال (^٥): حدثنا زياد ابن عِلاقة (^٦)، عن عمرو بن ميمون، عن عائشة: أن النبي ﷺ كان يقبل في رمضان وهو صائم (^٧).\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) سليمان بن سيف بن درهم الطائي.\n(^٣) الضحاك بن مخلد.\n(^٤) في اسمه أقوال. وقال الذهبي: لا يكاد يعرف إلا بكنيته، والأصح أن اسمه عبد الله.\nويقال هو ابن قطاف.\n(^٥) في (م): قالا، وهو خطأ.\n(^٦) علاقة، بكسر المهملة وبالقاف.\n(^٧) رواه مسلم عن محمد بن حاتم، عن بهز بن أسد، عن أبي بكر النهشلي به. وعن يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، كلهم عن أبي الأحوص، عن زياد بن علاقة به، ولم يذكر في الطريق الثاني: وهو صائم.","vol":"8","page":93},{"text":"٣١٠١ - حدثنا أبو داود الحراني (^١)، حدثنا أبو عاصم الضحاك ابن مخلد، عن ابن عون (^٢)، عن إبراهيم، عن الأسود، ومسروق (^٣)، أنهما سألا عائشة: هل كان النبي ﷺ يباشر وهو صائم؟ قالت: نعم، ولكنه كان\n⦗٩٤⦘ أملككم لإربه (^٤).\n_________\n(^١) في (م): قالا، وهو خطأ.\n(^٢) عبد الله بن عون، أبو عون البصري.\n(^٣) ابن الأجدع بن مالك الهمداني، أبو عائشة الكوفي.\n(^٤) رواه مسلم عن محمد بن المثنى، عن أبي عاصم به. وفيه أن أبا عاصم شك، هل قالت: أملككم لإربه أو من أملككم لإربه؟ ولم يشك في رواية المصنف، وهو من فوائد الاستخراج (المصدر السابق، ٢/ ٧٧٨).","vol":"8","page":93},{"text":"٣١٠٢ - حدثنا يوسف القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، حدثَنا يزيد بن زريع (^٣)، (^٤)، حدثنا ابن عون، عن إبراهيم، عن الأسود، ومسروق، قالا: أتينا عائشة فقلت: يا أم المؤمنين! أكان النبي ﷺ يباشر وهو صائم؟ قالت: كان يفعل ذلك، ولكنه كان أملككم لإربه (^٥).\nرواه إبراهيم بن مرزوق، فقال: عن الأسود، قال: انطلقت أنا ومسروق إلى عائشة، فقلنا لها: أكان رسول الله ﷺ يباشر وهو صائم؟ وذكر الحديث (^٦).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل القاضي.\n(^٢) المقدمي.\n(^٣) بتقديم الزاي مصغرا. (تقريب التهذيب، ٦٠١).\n(^٤) (م ٢/ ١١٣/ أ).\n(^٥) رواه مسلم عن يعقوب بن إبراهيم الدورقي، عن ابن علية، عن ابن عون، عن إبراهيم به (الموضع السابق).\n(^٦) وهكذا رواه مسلم من طريق محمد بن المثنى، عن أبي عاصم، عن ابن عون. ووصله =\n⦗٩٥⦘ = الطحاوي من طريق إبراهيم بن مرزوق، إلا أنه قال: عن الأسود، ومسروق، قالا: سألنا عائشة. (شرح معاني الآثار، ٢/ ٩٢).","vol":"8","page":94},{"text":"٣١٠٣ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، ح.\nوحدثنا أبو العباس أحمد بن محمد التميمي -عند حمام سلام (^٣) ببغداد- حدثنا أحمد بن عيسى (^٤)، حدثنا ابن وهب، عن عمرو ابن الحارث، عن عبد ربه بن (^٥) سعيد، عن عبد الله ابن كعب الحميري (^٦)، عن عمر بن أبي سلمة، أنه سأل رسول الله ﷺ أيقبل الصائم؟ فقال رسول الله ﷺ: \"سل هذه\" لأم سلمة. فأخبرته أن رسول الله ﷺ يصنع ذلك. فقال: يا رسول الله! قد غفر الله لك ما تقدم من ذنبك وما تأخر. فقال رسول الله ﷺ: \"أما والله إني لأتقاكم لله وأخشاكم له\" (^٧).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب، ابن أخي ابن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) لم أقف عليه.\n(^٤) المصري، أبو عبد الله العسكري، المعروف بالتستري وبابن التستري.\n(^٥) تصحف في م إلى: عن.\n(^٦) مولى عثمان بن عفان.\n(^٧) رواه الإمام مسلم عن هارون بن سعيد الأيلي، عن ابن وهب به. (المصدر السابق، ٢/ ٧٧٩).","vol":"8","page":95},{"text":"٣١٠٤ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي الضحى (^٢) ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٣)، حدثنا شعبة، عن منصور (^٤)، قال: سمعت أبا الضحى يحدث عن شُتَيْر بن شَكَل (^٥)، عن حفصة (^٦)، قالت: كان رسول الله ﷺ يقبل وهو صائم (^٧).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) مسلم بن صبيح، بالتصغير، الهمداني الكوفي، مشهور بكنيته (تقريب التهذيب، ٥٣٠).\n(^٣) سليمان بن داود بن الجارود الطيالسي. والحديث في مسنده، (ص ٢٢١).\n(^٤) ابن المعتمر.\n(^٥) شتير: بمثناة مصغرا، وشكل: بفتح المعجمة والكاف (تقريب التهذيب، ٢٦٤).\n(^٦) زوج النبي ﷺ.\n(^٧) رواه مسلم عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وأبي كريب، كلهم عن أبي معاوية به. ورواه عن أبي الربيع الزهراني، عن أبي عوانة، وعن أبي بكر بن أبي شيبة، وإسحاق ابن إبراهيم، كلاهما عن جرير، كلاهما عن منصور به (الموضع السابق).","vol":"8","page":96},{"text":"<span data-type='title' id=toc-494>باب بيان إسقاط صوم رمضان عن الحائض ووجوب إعادته، وإباحة تأخيرها إلى شهر رمضان</span>","vol":"8","page":97},{"text":"٣١٠٥ - حدثنا أبو أمية (^١)، حدثنا خالد بن مَخْلَد (^٢)، قال: حدثني سليمان بن بلال، قال: حدثني يحيى بن سعيد (^٣)، قال: سمعت أبا سلمة ابن عبد الرحمن يحدث عن عائشة، قالت: إن (^٤) كان ليكون عليّ الصوم في رمضان فما أستطيع أن أقضيه حتى يدخل شعبان. كان ذلك لمكان رسول الله ﷺ (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) القطواني، بالقاف والطاء، أبو الهيثم الكوفي.\n(^٣) الأنصاري.\n(^٤) (م ٢/ ١١٣ / ب).\n(^٥) رواه مسلم عن إسحاق بن إبراهيم، عن بشر بن عمر الزاهراني، عن سليمان بن بلال به (كتاب الصيام، باب قضاء رمضان في شعبان، ٢/ ٨٠٣). وفيها متابعة لخالد بن مخلد. والجملة الأخيرة من الحديث مدرجة، وليست من كلام عائشة، وإنما هي من كلام يحيى بن سعيد، وسيأتي ما يوضح الإدراج. وقد وقعت عند مسلم مدرجة كذلك.","vol":"8","page":97},{"text":"٣١٠٦ - حدثنا يونس بن عبد الأعلى، والربيع بن سليمان، قالا: أخبرنا (^١) ابن وهب، قال: أخبرني مالك (^٢)، عن يحيى بن سعيد، عن\n⦗٩٨⦘ أبي سلمة، أنه سمع عائشة تقول: إن كان ليكون عليّ صوم من شهر رمضان فما أستطيع أن أقضيه حتى يأتي شعبان (^٣).\n_________\n(^١) في (م): حدثنا.\n(^٢) والحديث في \"الموطأ، رواية الليثي. (كتاب الصيام، باب جامع القضاء، ١/ ٣٠٨).\n(^٣) رواه مسلم من طرق عن يحيى بن سعيد به (الموضع السابق).","vol":"8","page":97},{"text":"٣١٠٧ - حدثنا الدبري، عن عبد الرزاق (^١)، عن الثوري بمثله: فما أقضيه إلا في شعبان.\n_________\n(^١) انظر المصنف له (٤/ ٢٤٦ / ٧٦٧٧).","vol":"8","page":98},{"text":"٣١٠٨ - حدثنا مهدي بن الحارث (^١)، حدثنا النُفيْلي (^٢)، حدثنا زهير (^٣)، حدثنا يحيى بن سعيد (^٤)، عن أبي سلمة، عن عائشة، قالت: كان يكون عليّ الصوم في شهر رمضان ما أستطيع أن أقضيه إلا في شعبان من الشغل من رسول الله ﷺ (^٥).\n_________\n(^١) لم أقف عليه.\n(^٢) عبد الله بن محمد بن علي بن نفيل -بنون وفاء مصغرا- أبو جعفر الحراني. (تقريب التهذيب، ٣٢١).\n(^٣) ابن معاوية الجعفي، أبو خيثمة (تحفة الأشراف، ١٢/ ٣٧٠).\n(^٤) وقع في صحيح البخاري مهملا، فقال الكرماني في شرحه (٩/ ١٢٠): هو يحيى ابن أبي كثير. نبه عليه الحافظ، وقال: وغفل عما أخرجه مسلم فقال في نفس السند: يحيى بن سعيد. (فتح الباري، ٤/ ١٩٠).\n(^٥) رواه مسلم عن أحمد بن عبد الله بن يونس، عن زهير به (الموضع السابق)، وفيه: الشغل من رسول الله ﷺ أو برسول الله ﷺ. ورواه البخاري عن أحمد بن يونس به أيضا. وبينت روايته أن الجملة الأخيرة من الحديث مدرجة من قول يحيى بن سعيد، =\n⦗٩٩⦘ = كما بينت ذلك رواية المصنف الآتية. وقد نبه الحافظ على أن الإدراج وقع عند مسلم وأبي عوانة في رواية زهير، ورواية سليمان التيمي المتقدمة (فتح الباري، ٤/ ١٩١).","vol":"8","page":98},{"text":"٣١٠٩ - حدثنا الدبري، عن عبد الرزاق (^١)، عن ابن جريج، قال: حدثني يحيى بن سعيد بإسناده … حتى يأتي شعبان. قال يحيى: فظننت أن ذلك لمكانها من النبي ﷺ (^٢).\nرواه يزيد بن هارون، عن يحيى بن سعيد (^٣).\n_________\n(^١) الحديث في مصنفه (٤/ ٢٤٥/ ٧٦٧٦).\n(^٢) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به (الموضع السابق).\n(^٣) لم أقف على من وصله من طريق يزيد بن هارون.","vol":"8","page":99},{"text":"٣١١٠ - حدثنا ابن أبي مسرة (^١)، حدثنا يحيى بن محمد الجَارِي (^٢) -\n⦗١٠٠⦘ ساحل المدينة يقال له: جار - (^٣)، حدثنا عبد العزيز بن محمد (^٤)، عن يزيد بن الهاد (^٥)، عن محمد بن إبراهيم (^٦)، عن أبي سلمة، عن عائشة، أنها قالت: إن كانت إحدانا لتفطر زمان رسول الله ﷺ فما تقدر على أن تقضيه مع رسول الله ﷺ حتى يأتي شعبان (^٧).\n_________\n(^١) أبو يحيى عبد الله بن أحمد بن أبي مسرة المكي.\n(^٢) يحيى بن محمد بن عبد الله بن مهران الجاري، بتخفيف الجيم والراء.\nوثقه العجلي، وأبو عوانة. وقال ابن عدي: ليس بحديثه بأس. وذكره ابن حبان في الثقات (٩/ ٢٥٩)، وقال: يغرب. وأعاد ذكره في المجروحين (٣/ ١٣٠)، وقال: يجب التنكب فيما انفرد به من الروايات، وإن احتج محتج فيما وافق الثقات لم أر بذلك بأسا. وقال البخاري: يتكلمون فيه.\nوقال الحافظ: صدوق يخطئ.\n(انظر: الضعفاء للعقيلي، ٤/ ٤٢٨، تهذيب التهذيب، ١١/ ٢٧٤، تقريب التهذيب، ٥٩٦).\n(^٣) مدينة على ساحل بحر القلزم، بينها وبين المدينة يوم وليلة، وهي مرفأ السفن. وتقع اليوم في المكان المعروف باسم \"الرايس\" غرب بلدة بدر بميْل قليل نحو الشمال.\n(معجم البلدان، ٢/ ١٠٧، تهذيب التهذيب، ١١/ ٢٧٤، المعالم الأثيرة في السنة والسيرة، ص ٨٥).\nووقع في (م): حدثنا محمد بن الجاري ساحل المدينة يقال له جار، وهو تصحيف.\n(^٤) الدراوردي، بفتح الدال الأولى والرائين والواو وسكون الثانية، المدني.\n(^٥) يزيد بن عبد الله بن أسامة بن الهاد الليثي.\n(^٦) ابن الحارث التيمي. ثقة أورده العقيلي في الضعفاء (٤/ ٢٠)، وروى عن عبد الله بن أحمد بن حنبل، عن أبيه قال: في حديثه شيء، له أحاديث مناكير. قال الحافظ: المنكر أطلقه أحمد بن حنبل وجماعة على الحديث الفرد الذي لا متابع له، فيحمل هذا على ذلك.\nوقال الحافظ الذهبي: قد احتج به الشيخان وقفز القنطرة. (انظر: ميزان الإعتدال، ٣/ ٤٤٥، هدي الساري، ص ٤٣٧).\n(^٧) رواه مسلم عن محمد بن أبي عمر، عن الدراوردي به (الموضع السابق). وفيه متابعة ليحيى بن محمد الجاري، الراوي عن الدراوردي عند أبي عوانة. وسيسوق أبو عوانة من تابع الدراوردي، الذي تفرد بالحديث عند مسلم، وهما يحيى بن أيوب، ونافع بن يزيد، =\n⦗١٠١⦘ = وهو من فوائد الاستخراج. والحديث في متنه اختصار عند مسلم وأبي عوانة، وفي أصله زيادة: \"ما كان رسول الله ﷺ يصوم في شهر ما كان يصوم في شعبان، كان يصومه كله إلا قليلا، بل كان يصومه كله\". بينتها رواية أبي نعيم الأصبهاني في مستخرجه (كتاب الصيام، باب قضاء رمضان، ص ٢١٥ من مصورة رقم ٢٠٥٠)، وقد رواه من نفس المصدر الذي رواه منه مسلم، وهو مسند ابن أبي عمر، كما أفاده الحافظ ابن حجر (النكت الظراف، ١٢/ ٣٥٧).","vol":"8","page":99},{"text":"٣١١١ - حدثنا الصاغاني (^١)، حدثنا ابن أبي مريم (^٢)، حدثنا يحيى ابن أيوب (^٣)، قال: حدثني ابن الهاد، أن محمد بن إبراهيم حدثه عن أبي سلمة، عن عائشة، قالت: إن كان لتكون على إحدانا الأيام من رمضان، فما نستطيع قضائها مع رسول الله ﷺ حتى يدخل علينا شعبان.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) سعيد بن الحكم بن أبي مريم.\n(^٣) الغافقي المصري.","vol":"8","page":101},{"text":"٣١١٢ - حدثنا الصاغاني، حدثنا ابن أبي مريم، حدثنا نافع بن يزيد (^١)، أن ابن الهاد (^٢) (^٣) (^٤) حدثه، وذكر الحديث بمثله.\n_________\n(^١) الكلاعي، بفتح كاف وخفة لام وبعين مهملة (المغني في الضبط، ص ٢١٥).\n(^٢) في (م): أم ابن الهاد أن محمد بن إبراهيم حدثه … فكرر حديث رقم (٣١١١)، ثم أعاد ذكر الحديث بنحو ما في ل، ولم يصحح في المطبوع.\n(^٣) (م ٢/ ١١٤ / أ).\n(^٤) في رأس الصفحة في م تكرار من قوله في (ح ٣١١١): أن إبراهيم بن محمد حدثه …","vol":"8","page":101},{"text":"٣١١٣ - حدثنا الدبري، عن عبد الرزاق (^١)، أخبرنا معمر (^٢)، عن عاصم (^٣) عن معاذة (^٤)، قالت: سألت عائشة، قلت: ما بال الحائض تقضي الصوم ولا تقضي الصلاة فقالت: أحَرُورِيَّة (^٥) أنتِ؟ قلت: لست بحرورية ولكني أسأل. قالت: كان يصيبنا ذلك مع رسول الله ﷺ فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة (^٦).\n_________\n(^١) والحديث في مصنفه (١/ ٣٣١/ ١٢٧٧).\n(^٢) ابن راشد الأزدي.\n(^٣) ابن سليمان الأحول، ورد مصرحا في مصنف عبد الرزاق.\n(^٤) بنت عبد الله العدوية، أم الصهباء البصرية.\n(^٥) بفتح الحاء وضم الراء المهملتين، وبعد الواو السكنة راء، نسبة إلى حروراء، بلدة على ميلين من الكوفة، خرج منها أول فرقة من الخوارج على عليّ ﵁، فاشتهروا بالنسبة إليها. (فتح الباري، ١/ ٤٢٢).\n(^٦) رواه مسلم عن عبد بن حُميد، عن عبد الرزاق به. (كتاب الحيض، باب وجوب قضاء الصوم على الحائض دون الصلاة، ١/ ٢٦٥). ورواه البخاري من طريق قتادة عن معاذة بنحوه (كتاب الحيض، باب لا تقضي الحائض الصلاة، ١/ ٤٢١). وعنده: أن امرأة قالت لعائشة … هكذا مبهما، وقد بينتها رواية أبي عوانة ومسلم.","vol":"8","page":102},{"text":"٣١١٤ - حدثنا أبو زيد عمر بن شبة النميري، حدثنا عبد الوهاب الثقفي (^١)، حدثنا أيوب (^٢)، عن أبي قِلابة (^٣)، عن مُعاذة، أن امرأة سألت\n⦗١٠٣⦘ عائشة: أتقضي الحائض الصلاة؟ فقالت: أحرورية أنتِ؟ لقد كنا نحيض عند رسول الله ﷺ فلا نقضي الصلاة ولا نؤمر بقضاء (^٤).\n_________\n(^١) عبد الوهاب بن عبد المجيد.\n(^٢) ابن أبي تميمة، كيسان السختياني.\n(^٣) عبد الله بن زيد الجرمي.\n(^٤) رواه مسلم عن أبي الربيع الزهراني، عن حماد بن زيد، عن أيوب به (الموضع السابق).","vol":"8","page":102},{"text":"٣١١٥ - حدثنا يونس بن حبيب الأصفهاني، حدثنا أبو داود (^١)، حدثنا شعبة، عن يزيد أبي الأزهر الضُّبَعي القسّام الرِّشْك (^٢)، عن معاذة العدوية، تالت: قلت لعائشة: أتقضي الحائض الصلاة؟ قالت: أحرورية أنتِ؟ كنا نحيض على عهد رسول الله ﷺ، أفكنا نقضي؟ (^٣).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي.\n(^٢) يزيد بن أبي يزيد الضبعي، بضم المعجمة وفتح الموحدة بعدها مهملة، مولاهم.\nوالرشك بكسر الراء وسكون المعجمة (تقريب التهذيب، ٦٠٦).\n(^٣) رواه مسلم عن محمد بن المثنى، عن محمد بن جعفر، عن شعبة، عن يزيد الرشك به.\nوعن أبي الربيع، عن حماد بن زيد، عن يزيد الرشك به أيضا (الموضع السابق). وفي حديث شعبة: قد كن نساء رسول الله ﷺ يحضن أفأمرهن أن يجزين؟ قال محمد بن جعفر: تعني يقضين.","vol":"8","page":103},{"text":"<span data-type='title' id=toc-495>باب الخبر الموجب على وليّ الميت قضاء صوم منه (^١) إذا مات وعليه صوم واجب</span>\n_________\n(^١) كذا في النسختين، ولعل الأولى أن يكون (عنه)، متعلق بقضاء، ويمكن حمل ما في الأصلين على أن من للإبتداء ومتعلقها (صوم)، والله أعلم.","vol":"8","page":104},{"text":"٣١١٦ - حدثنا صالح بن عبد الرحمن، حدثنا حجاج الأزرق (^١)، ح.\nوحدثنا الصَّوْمَعي (^٢)، حدثنا أصبغ (^٣)، والحجاج، قالا: أخبرنا ابن وهب (^٤)، ح.\nوحدثنا (^٥)، محمد بن حيويه (^٦)، حدثنا أحمد بن صالح (^٧)، عن ابن وهب، ح.\nوحدثنا أبو عبيد الله (^٨)، حدثنا عمي (^٩)، ح.\n⦗١٠٥⦘ وحدثنا الصَّبِيحي (^١٠) -بحرّان (^١١) - حدثنا محمد بن موسى بن أَعْيَن (^١٢)، قال: حدثني أبي، كلاهما عن عمرو بن الحارث، عن عبيد الله ابن أبي جعفر (^١٣)، أن محمد بن جعفر بن الزبير، حدثه عن عروة (^١٤)، عن عائشة، أن رسول الله ﷺ قال: \"من مات وعليه صيام صام عنه وليه\" (^١٥).\n_________\n(^١) حجاج بن إبراهيم البغدادي، أبو إبراهيم أو أبو محمد الأزرق.\n(^٢) محمد بن أبي خالد، أبو بكر الطبري.\n(^٣) ابن الفرج.\n(^٤) هو: عبد الله بن وهب المصري.\n(^٥) (م ١١٤/ ٢ / ب).\n(^٦) محمد بن يحيى بن موسى، أبو عبد الله الإسفراييني.\n(^٧) المصري الحافظ.\n(^٨) أحمد بن عبد الرحمن بن وهب.\n(^٩) عبد الله بن وهب.\n(^١٠) بفتح الصاد وكسر موحدة وبحاء مهملة، واسمه إسماعيل بن يعقوب بن إسماعيل ابن صَبيح، أبو محمد الحراني.\n(^١١) حرّان: بتشديد الراء وآخره نون، وهي قصبة ديار مضر، وهي مشهورة وقديمة وتقع على طريق الموصل، والشام، والروم. وتقع اليوم في تركيا. (معجم البلدان، ٢/ ٢٧١، الروض المعطار، ١٩١).\n(^١٢) أعين: بمفتوحة فمهملة فياء مفتوحة فنون. (المغني في الضبط، ٢٤).\n(^١٣) أبو بكر المصري الفقيه.\n(^١٤) ابن الزبير.\n(^١٥) رواه مسلم عن هارون بن سعيد الأيلي، وأحمد بن عيسى، كلاهما عن ابن وهب به (كتاب الصيام، باب قضاء الصيام عن الميت، ٢/ ٨٠٣). ورواه البخاري عن الذهلي، عن محمد بن موسى بن أعين به. (كتاب الصوم، باب من مات وعليه صوم، ٤/ ١٩٣).","vol":"8","page":104},{"text":"٣١١٧ - حدثنا الصاغاني، والصومعي، قالا: حدثنا عمرو ابن الربيع بن طارق، حدثنا يحيى بن أيوب (^١)، عن عبيد الله بن أبي جعفر، عن محمد بن جعفر بن الزبير، بإسناده مثله (^٢).\n_________\n(^١) الغافقي.\n(^٢) علَّقه البخاري (الموضع السابق). وفي هذا الطريق رفع التفرد عن عمرو بن الحارث في رواية هذا الحديث، وهو من فوائد الاستخراج. =\n⦗١٠٦⦘ = ورد في مسند الإمام أحمد (٦/ ٥٩)، حدثنا هارون، حدثنا ابن وهب، قال حيوة: أخبرني سالم أنه عرض الحديث على يزيد فعرفه أن عروة بن الزبير قال: أخبرتني عائشة، فذكر مثل حديث الباب. والإسناد رجاله ثقات، فإن صح يكون متابعة قوية لعبيد الله بن أبي جعفر، إلا أن يزيد، وهو ابن أبي حبيب، كان يرسل ولم يذكر من شيوخه عروة بن الزبير، وكان مصريا بينما عروة مدني. (تهذيب الكمال، ٣٢/ ١٠٣ - ١٠٥، سير أعلام النبلاء، ٦/ ٣٢، تقريب التهذيب، ٦٠٠).","vol":"8","page":105},{"text":"٣١١٨ - حدثنا الحسن بن عفان (^١)، حدثنا ابن نمير (^٢)، عن الأعمش (^٣)، عن مسلم البَطِين (^٤)، عن سعيد بن جبير، عن ابن عباس (^٥)، قال: أتت امرأة النبي ﷺ فقالت: إن أمي ماتت وعليها صوم شهر أفأصوم؟ قال: \"أرأيتِ لو كان عليها دين، أكنتِ تقضيه؟ \"، قالت: نعم. [قال] (^٦): \"فدين الله أحق أن يُقضى\" (^٧).\n_________\n(^١) الحسن بن علي بن عفان العامرى أبو محمد الكوفي، توفي سنة ٢٧٠ هـ. (تقريب التهذيب، ١٦٢).\n(^٢) عبد الله بن نمير.\n(^٣) سليمان بن مهران الأسدي.\n(^٤) مسلم بن عمران، ويقال ابن أبي عمران، البطين -بفتح موحدة وكسر مهملة خفيفة وبنون (المغني في الضبط، ٤١).\n(^٥) وقع في النسختين بعده: عن النبي ﷺ، والصواب حذفه.\n(^٦) ما بين المعقوفين سقط من (م).\n(^٧) رواه مسلم عن إسحاق بن إبراهيم، عن عيسى بن يونس، عن الأعمش به (كتاب =\n⦗١٠٧⦘ = الصيام، باب قضاء الصيام عن الميت، ٢/ ٨٠٤). ولم يصرح الأعمش بالسماع عند مسلم ولا عند المصنف، لكنه صرح به عند أبي داود الطيالسي في مسنده (ص ٣٤٢).","vol":"8","page":106},{"text":"٣١١٩ - حدثنا أبو علي الزعفراني (^١)، حدثنا عَبيدة بن حُميد، قال: حدثني سليمان الأعمش، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس، قال: أتى النبي ﷺ رجل، فقال: إن على أمي صومَ شهر. فقال له رسول الله ﷺ: \"أرأيت لو كان على أمكَ دين أكنتَ تقضيه عنها؟ \"، قال: نعم. قال: \"فدين الله أحق أن تقضيه\" (^٢).\n_________\n(^١) الحسن بن محمد بن الصبّاح.\n(^٢) رواه مسلم بمثل هذا اللفظ عن أحمد بن عمر الوكيعي، عن حسين بن علي، عن زائدة، عن الأعمش به (الموضع السابق). وفي إسناد المصنف عبيدة بن حميد، وهو حسن الحديث كما تقدم (ح ٣٠١٧).","vol":"8","page":107},{"text":"٣١٢٠ - حدثنا أبو عبد الرحمن النسائي (^١)، حدثنا حسين ابن منصور النيسابوري، حدثنا عبد الرحمن بن مَغْراء (^٢)، عن الأعمش، عن\n⦗١٠٨⦘ مسلم البطين، عن سعيد بن جبير، عن ابن عباس، وعن سلمة بن كُهيْل، عن مجاهد، عن ابن عباس، وعن الحكم بن عُتيْبة (^٣)، عن عطاء (^٤)، عن ابن عباس، عن النبي ﷺ قال (^٥): أتته امرأة فقالت: إن أمي ماتت وعليها صوم شهر فأقضيه عنها؟ قال: \"أرأيتِ لو كان (^٦) عليها دين أكنتِ تقضيه؟ \" قالت: نعم. قال: \"فدين الله أحق أن تقضيه (^٧) \" (^٨).\n_________\n(^١) أحمد بن شعيب، والحديث في سننه الكبرى (٢/ ١٧٤/ ٢٩١٥).\n(^٢) بفتح الميم وسكون المعجمة ثم راء، الدوسي، أبو زهير الكوفي نزيل الري. وثقه أبو خالد الأحمر، وأبو زرعة، وغيرهما. ولينه ابن المديني، والساجي، وابن عدي، وقال: أنكرت عليه أحاديث يرويها عن الأعمش لا يتابعه عليها الثقات، وله عن غير الأعمش غرائب، وهو من جملة الضعفاء الذين يكتب حديثهم. وقال الحافظ ابن حجر: صدوق تكلم في حديثه عن الأعمش. (الكامل، ٤/ ١٥٩٩، تهذيب =\n⦗١٠٨⦘ = التهذيب، ٦/ ٢٧٥، تقريب التهذيب، ٣٥٠).\n(^٣) بالمثناة ثم الموحدة مصغرًا. وهو الكندي مولاهم، ويميز عن الحكم بن عتيبة ابن النهاس، وقد قيل هما واحد. (انظر: التاريخ الكبير، ٢/ ٣٣٣، تهذيب التهذيب، ٢/ ٤٣٣ - ٤٣٥).\n(^٤) ابن أبي رباح.\n(^٥) القائل ابن عباس.\n(^٦) (م ٢/ ١١٥/ أ).\n(^٧) في (م): يقضى، وقد وقع التكرار في هذه النسخة لهذا الحديث والذي قبله، فقال في المكرر: تقضيه كما هو في الأصل.\n(^٨) لم يروه مسلم من هذا الطريق، ولا بهذا التفصيل الذي ذكره عبد الرحمن بن مغراء، عن الأعمش. وقد أخرجه النسائي كما تقدم. وذكره الدارقطني تعليقا (السنن، ٢/ ١٩٦). ولم أر من تابع عبد الرحمن على هذا التفصيل، إلا ما ذكره الحافظ من أن رواية أبي خالد الأحمر الآتية (ح ٣١٢٢) تحتمله على إرادة اللف والنشر بغير ترتيب (فتح الباري، ٤/ ١٩٥). وقد تقدم أن عبد الرحمن تكلم في حديثه عن الأعمش.","vol":"8","page":107},{"text":"٣١٢١ - حدثنا أبو الأزهر (^١)، حدثنا معاوية بن عمرو، حدثنا\n⦗١٠٩⦘ زائدة (^٢)، عن الأعمش، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس، قال: جاء رجل إلى النبي ﷺ فقال: يا رسول الله! إن أمي ماتت وعليها صوم شهر، أفأقضيه عنها؟ قال: \"لو كان على أمك دين أكنتَ قاضيه عنها؟ \"، [قال: نعم (^٣)] قال: \"فدين الله أحق أن يقضى\".\nقال سليمان: (^٤)، قال الحكم وسلمة (^٥) -ونحن جميعا جلوس حين حدث مسلم بهذا الحديث- قالا: سمعنا مجاهدا يذكر هذا عن ابن عباس (^٦).\n_________\n(^١) أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) ابن قدامة.\n(^٣) ما بين المعقوفين سقط من ل، فأثبته من م، وقد ضبب على موضعه من ل.\n(^٤) الأعمش، وهو موصول بالإسناد المذكور. (فتح الباري، ٤/ ١٩٥).\n(^٥) الحكم بن عتيبة، وسلمة بن كهيل.\n(^٦) رواه مسلم عن أحمد بن عمر الوكيعي، عن حسين بن علي، عن زائده به. (الموضع السابق).\nورواه البخاري عن محمد بن عبد الرحيم صاعقة، عن زائدة به. (الموضع السابق).","vol":"8","page":108},{"text":"٣١٢٢ - حدثنا الدَّنْدَاني (^١)، حدثنا محمد بن عبد الله (^٢) بن نمير، حدثنا أبو خالد الأحمر (^٣)، عن الأعمش، عن الحكم، ومسلم البطين (^٤)، عن\n⦗١١٠⦘ سعيد بن جبير، وعطاء، ومجاهد، عن ابن عباس، قال: جاءت امرأة إلى النبي ﷺ فقالت: إن أختي ماتت وعليها صوم شهرين متتابعين، فقال: \"أرأيت لو كان على أختك (^٥) دين أكنتِ تقضيه؟ \"، قالت: نعم. قال: \"فحق الله أحق\" (^٦) (^٧).\n_________\n(^١) بمهملتين مفتوحتين ونونين، الأولى ساكنة، واسمه موسى بن سعيد بن النعمان الطرسوسي.\n(^٢) في م عبيد الله، وهو خطأ.\n(^٣) سليمان بن حيان الأزدي.\n(^٤) كذا في النسختين بإسقاط سلمة بن كهيل، وعكس الترمذي، ومن طريقه البغوي، فأسقط الحكم بن عُتيبة (سنن الترمذي، كتاب الصوم، باب ما جاء في الصوم عن الميت، ٣/ ٩٦، شرح السنة، ٦/ ٣٤٢). والحديثُ عن الثلاثة، مسلم، وسلمة، =\n⦗١١٠⦘ = والحكم، عند مسلم (الموضع السابق)، وكذلك علقه البخاري (الموضع السابق)، وأخرجه ابن ماجه (كتاب الصوم، باب من مات وعليه صيام من نذر، ١/ ٥٥٩/ ١٧٥٨)، وابن خزيمة (٢/ ٢٧٢ / ٢٠٥٥)، وابن حبان (٨/ ٣٣٥ / ٣٥٧٠)، والدارقطني (السنن، ٢/ ١٩٥)، والبيهقي (السنن الكبرى، ٤/ ٢٥٥)، وهو كذلك عند أبي عوانة على حسب ما في إتحاف المهرة (٨/ ٢٠ / ٨٨١١).\n(^٥) في م عليها.\n(^٦) (م ٢/ ١١٥/ ب).\n(^٧) رواه مسلم عن أبي سعيد عبد الله بن سعيد الأشج، عن أبي خالد به. وظاهره أن الحديث عند كل من سعيد بن جبير، ومجاهد، وعطاء، برواية كل من شيوخ الأعمش الثلاثة، وهم مسلم، والحكم، وسلمة. وهذا الحديث مما استدركه الدارقطني على الشيخين وقال: خالف أبا خالد جماعة، منهم شعبة، وعيسى بن يونس، وأبو معاوية، وابن نمير، وجرير، وعبثر بن القاسم، وغيرهم، رووه عن الأعمش، عن مسلم، عن سعيد بن جبير. ثم قال: بيَّن زائدة في روايته من أين دخل الوهم على أبي خالد، فذكره وهو الحديث السابق. وقال الإمام البخاري على ما حكاه عنه الترمذي: \"جود أبو خالد الأحمر هذا الحديث، وقد روى غير أبي خالد عن الأعمش مثل رواية أبي خالد\". وعارضه قول ابن خزيمة، حيث قال: \"لم يقل أحد عن الحكم، وسلمة إلا هو\". وأبو خالد تكلم في حديثه عن الأعمش، ثم الذين خالفهم من =\n⦗١١١⦘ = الأثبات عن الأعمش، مثل زائدة، وأبي معاوية، فصار حديثه شاذا للمخالفة، وهو ما أشار إليه الدارقطني، وقاله أيضا الحافظ ابن حجر.\nأما إخراج الشيخين للحديث، فقال الحافظ: لا لوم لهما، فإن البخاري علقه بصيغة تشير إلى وهم أبي خالد، ومسلم أخرجه في المتابعات.\nوقال الشيخ مقبل الوادعي: أخرجه لبيان علته اهـ.\nوالقلب إلى ما قاله أميل، لأن الحديث الشاذ لا يصلح للمتابعة لما ترجح فيه من خطأ راويه، والله أعلم. وقد كان الحافظ يرى أن الحديث فيه اضطراب في متنه وإسناده، ولما سأل شيخه أبا الفضل العراقي أجاب بأن الشيخين اعتمدا رواية زائدة لحفظه فرجحت على باقي الروايات.\n(انظر: سنن الترمذي، الموضع السابق، صحيح ابن خزيمة، الموضع السابق، الإلزامات والتتبع، ٥٠٢ - ٥٠٤، شرح علل ابن رجب، ٢/ ٧١٥ - ٧١٨، هدي الساري، ٣٥٩، النكت على كتاب ابن الصلاح، ١/ ٣٣٦ - ٣٣٧، تغليق التعليق، ٣/ ١٩٣).\nوقد أحال مسلم بلفظ الحديث على حديث زائدة، وبينهما مغايرة من أوجه.\nالأول: السائلة في هذا الحديث امرأة، وفي حديث زائدة السائل رجل.\nالثاني: قال في هذا الحديث: \"عليها صوم شهرين\"، وعند زائدة: \"صوم شهر\". الثالث: قال في هذا: \"أختي\"، وفي حديث زائدة: \"أمي\". وقد نبه الحافظ على هذا (فتح الباري، ٤/ ١٩٥).","vol":"8","page":109},{"text":"٣١٢٣ - حدثنا سعيد بن مسعود (^١)، ومحمد بن معاذ المروزيان (^٢)،\n⦗١١٢⦘ قالا: حدثنا زكريا بن عدي، حدثنا عبيد الله ابن عمرو (^٣)، عن زيد ابن أبي أنيسة، قال: حدثنا الحكم بن عتيبة، عن سعيد بن جبير، عن ابن عباس، قال: جاءت امرأة إلى رسول الله ﷺ فقالت يا رسول الله، إن أمي ماتت وعليها صوم نذر، أفأصوم عنها؟ فقال: \"أكنت قاضية دينا لو كان على أمك؟ \" قالت: نعم. قال: \"فصومي عنها\".\nوقال محمد بن معاذ: فقال: \"أكنت قاضية عن أمك لو كان عليها؟ \".\nقالت: نعم. قال: \"اقض عن أمك\" (^٤).\n_________\n(^١) أبو عثمان المروزي.\n(^٢) هو أبو بكر محمد بن معاذ بن يوسف بن معاوية السلمي المروزي: خرج له الجوزقي في \"الصحيح المخرج على كتاب مسلم\". كما في تغليق التعليق (٥/ ٣٤٨، =\n⦗١١٢⦘ = ح ٧٤٣٠)، وترجم له أبو أحمد الحاكم، وابن مندة، والذهبي، ولم يذكروا فيه جرحًا ولا تعديلا. (الكُنى لأبي أحمد الحكم ٢/ ٢٠١/ ٦٤٠، فتح الباب لابن مندة ٧٠٥، المقتنى للذهبي ١/ ١٢٣/ ٨٢٩، تهذيب الكمال ٢١/ ٥٩٣).\n(^٣) ابن أبي الوليد الرقي، أبو وهب الأسدي.\n(^٤) رواه مسلم عن إسحاق بن منصور، وابن أبي خلف، وعبد بن حميد، جميعا عن زكريا بن عدي به (كتاب الصيام، باب قضاء الصيام عن الميت، ٢/ ٨٠٤)، وقال فيه: \"أرأيت لو كان على أمك دين فقضيتيه، أكان يؤدي ذلك عنها؟ \". وذكره البخاري تعليقا (فتح الباري، ٤/ ١٩٤). وقد بينت رواية زائدة أن سماع الحكم للحديث من مجاهد، عن ابن عباس، وأما روايته عن سعيد بن جبير عن ابن عباس، فإنما سمعها من مسلم البطين، فإن كان ثبت أن هذا الحديث مسموع له من سعيد بن جبير من وجه آخر فهو، وإلا فقد دلس، وقد وصف به، (النكت على كتاب ابن الصلاح، ٢/ ٦٣٩)، لكن لا يضره هذا التدليس إن ثبت لأنه عن الثقة. ولعله مراد مسلم بإيراد هذا الحديث والذي قبله بعد حديث زائدة لبيان علتيهما، والله أعلم.","vol":"8","page":111},{"text":"٣١٢٤ - حدثنا علي بن حرب، حدثنا القاسم بن يزيد الجَرْمي، عن سفيان (^١)، عن عبد الله بن عطاء (^٢)، عن ابن بريدة (^٣)، عن أبيه، قال: أتت امرأة النبي ﷺ فقالت: إني تصدقت على أمي بجاريتي، فماتت أمي. فقال النبي ﷺ: \"آجرك الله وردّ عليك الميراث\" (^٤).\n_________\n(^١) هو الثوري، ورد مصرحا عند مسلم.\n(^٢) عبد الله بن عطاء الطائفي المكي، ويقال المدني، ويقال الواسطي، ويقال الكوفي، أبو عطاء مولى المطلب. ومنهم من جعلهما اثنين، وهو صنيع ابن معين في التاريخ برواية الدوري (٢/ ٣٢٠)، والذهبي في الكاشف (٢/ ٩٨)، وفي المقتنى في سرد الكنى (١/ ٣٩٩ / ٤٢٠٦)، والظاهر من سياق البخاري في التاريخ الكبير (٥/ ١٦٥ - ١٦٦). ومنهم من جعلهما ثلاثة، وهو ظاهر صنيع ابن أبي حاتم. وظاهر صنيع ابن حبان، وابن عدي، والذي جزم به المزي، وتبعه ابن حجر، أنه واحد.\nوقد وثق ابن معين كلا من عبد الله بن عطاء الذي روى عنه أبو إسحاق، وعبد الله بن عطاء صاحب ابن بريدة. كذلك وثقه البخاري، والترمذي. وقال النسائي: ليس بالقوي. وقال الذهبي: صدوق. وقال الحافظ ابن حجر: صدوق يخطئ. (انظر: الجرح والتعديل، ٥/ ١٣٢، علل الترمذي الكبير، الثقات، ٥/ ٣٣، ٧/ ٢٩، ٤١، الكامل، ٤/ ١٤٨٥، رجال صحيح مسلم، ١/ ٣٧٣، ٣٨٠، تهذيب الكمال، ١٥/ ٣١١ - ٣١٣، تقريب التهذيب، ٣١٤).\n(^٣) هو عبد الله بن بريدة بن الحصيب الأسلمي، أبو سهل المروزي قاضيها، ورد التصريح به في حديث الثوري عند الحاكم (المستدرك، ٤/ ٣٤٧).\n(^٤) رواه مسلم عن علي بن حجر، عن علي بن مسهر، عن عبد الله بن عطاء به، وزاد =\n⦗١١٤⦘ = ذكر الصوم والحج (كتاب الصيام، باب قضاء الصيام عن الميت، ٢/ ٨٠٥). ورواه من أوجه أخرى عن عبد الله بن عطاء.","vol":"8","page":113},{"text":"٣١٢٥ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن الثوري، عن عبد الله بن عطاء، عن ابن بريدة، عن أبيه، قال: جاءت امرأة إلى النبي ﷺ، فقالت: يا رسول الله، إن أمي ماتت وعليها صوم شهر. قال: \"صومي مكانها\" (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) والحديث في مصنفه (٤/ ٢٣٩ / ٧٦٤٥).\n(^٣) رواه مسلم عن عبد بن حميد، عن عبد الرزاق بهذا الإسناد، ولم يذكر لفظه، فاستفيد من رواية المصنف الوقوف على اللفظ المحال به. ورواه أيضا عن إسحاق بن منصور، عن عبيد الله بن موسى، عن الثوري به، غير أنه قال: صوم شهرين (الموضع السابق).","vol":"8","page":114},{"text":"٣١٢٦ - حدثنا أبو أمية (^١)، حدثنا عبيد الله بن موسى، أخبرنا سفيان الثوري، عن عبد الله بن عطاء، عن ابن بريدة (^٢)، عن أبيه، قال: أتت امرأة النبي ﷺ فقالت إن أمي توفيت وعليها صوم شهرين، قال: \"صومي عنها\" (^٣).\n⦗١١٥⦘ رواه ابن نمير (^٤)، عن عبد الله بن عطاء، فقال: شهرين (^٥)، كما قال عبيد الله عن سفيان. ورواه إسحاق الأزرق (^٦)، عن عبد الملك بن أبي سليمان (^٧)، عن عبد الله بن عطاء المكي، بمثل حديثهم: وعليها صوم شهر (^٨)، [وروى الأشجعي (^٩)، عن سفيان، فقال: وعليها صوم من رمضان (^١٠)].\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) تصحف في م إلى: عن عبد الله عن عطاء بن بريدة.\n(^٣) رواه مسلم عن إسحاق بن منصور، عن عبيد الله بن موسى به. وعبيد الله بن موسى كان يضطرب في حديث الثوري، وقد خالف عبد الرزاق، وغيره عن الثوري فقال: صوم شهرين. وقد تابعه ابن نمير عن عبد الله بن عطاء كما سيذكره المصنف.\n(^٤) هو عبد الله.\n(^٥) وصله مسلم من طريق ابن أبي شيبة عنه، (الموضع السابق).\n(^٦) إسحاق بن يوسف بن مرداس المخزومي الواسطي، المعروف بالأزرق.\n(^٧) عبد الملك بن أبي سليمان، واسمه ميسرة العرزمي، بفتح المهملة وسكون الراء وبالزاي المفتوحة، الفزاري.\n(^٨) وصله مسلم أيضا (الموضع السابق)، لكن في قول المصنف: \"بمثل حديثهم\" نظرًا، فإن مسلما روى حديثه من طريق سليمان بن بريدة، لا من طريق عبد الله بن بريدة، كما رواه سائر من روى الحديث عن عبد الله بن عطاء. وبمثل رواية مسلم رواه النسائي في الكبرى (٤/ ٦٦/ ٦٣١٤)، وقال: هذا خطأ، والصواب عبد الله ابن بريدة. وذكره الدارقطني في التتبع، وقال: قد خالفه الثوري، وعلي بن مسهر، وابن نمير، وغيرهم، وقد أخرج أحاديثهم أيضا، فلا وجه لإخراج حديث الأزرق اهـ. وأجاب د. الربيع، والشيخ مقبل بأن الإمام مسلما إنما أخرجه لبيان علته، وهو كما قالا، والله أعلم. (انظر: الإلزامات والتتبع، ص ٥٥١، بين الإمامين، ص ٢٨٧).\n(^٩) عبيد الله بن عبيد الرحمن، أبو عبد الرحمن الكوفي.\n(^١٠) ما بين المعقوفين وقع مكررا في م. ولم أقف على من وصل هذا التعليق.","vol":"8","page":114},{"text":"<span data-type='title' id=toc-496>باب بيان الأيام التي نهى النبي ﷺ عن (^١)، صيامهن، منهن [صوم (^٢)] يوم الفطر ويوم الأضحى</span>\n_________\n(^١) (م ٢/ ١١٦/ أ).\n(^٢) ما بين المعقوفين سقط من (م).","vol":"8","page":116},{"text":"٣١٢٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالك بن أنس حدثه، ح.\nوحدثنا الصاغاني (^١)، أخبرنا إسحاق بن عيسى (^٢)، قال: حدثني مالك (^٣)، عن ابن شهاب، عن أبي عبيد، مولى ابن أزهر (^٤)، قال: شهدت العيد مع عمر بن الخطاب ﵁، فجاء فصلى ثم انصرف فخطب الناس فقال: إن هذان (^٥)، يومان نهى رسول الله\n⦗١١٧⦘ﷺ عن صيامهما: يوم فطرِكم من صيامِكم، والآخر يوم (^٦) تأكلُون فيه من نُسُكِكم (^٧).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن نجيح بن الطباع.\n(^٣) الحديث في الموطأ -رواية الليثي (كتاب العيدين، باب الأمر بالصلاة قبل الخطبة في العيدين، ١/ ١٧٨)، بأطول منه. ووقع في (م): حدثني مالك عن أنس، وهو تحريف.\n(^٤) اسمه سعد بن عبيد المدني، مولى عبد الرحمن بن أزهر، ويقال مولى عبد الرحمن ابن عوف. (الكنى والأسماء، ١/ ٥٩٣/ ٢٤٢١، تهذيب الكمال، ١٠/ ٢٨٨). وقد ورد التصريح باسمه عند أحمد في المسند (١/ ٣٤).\n(^٥) هكذا على لغة من ينصب ويجر المثنى بالألف، ورواية الموطأ، وصحيح مسلم، وغيرهما: \"إن هذين\". =\n⦗١١٧⦘ = تنبيه: أثبت الشيخ شعيب الأرنؤوط في تحقيقه على الإحسان بترتيب صحيح ابن حبان (٥/ ٢٤٤)، رواية (إن هذين)، خلافا لما في الأصل وفي التقاسيم والأنواع كما نبه عليه حيث جاءت الرواية بمثل رواية المصنف، ولا داعي لتصحيحه لثبوته لغة ورواية. والله أعلم.\n(^٦) بالتنوين على أن الجملة بعده صفة، وبدونه على أنه مضاف، والجملة بعده مضاف إليه. ووقع في النسختين: يوما، والصواب ما أثبت.\n(^٧) رواه مسلم عن يحيى بن يحيى، عن مالك به (كتاب الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى، ٢/ ٧٩٩). ورواه البخاري عن عبد الله بن يوسف، عن مالك به. (كتاب الصوم، باب صوم يوم الفطر، ٤/ ٢٣٨).","vol":"8","page":116},{"text":"٣١٢٨ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، بمثله.\n_________\n(^١) الحديث في مصنفه (٤/ ٣٠٢/ ٧٨٧٩).","vol":"8","page":117},{"text":"٣١٢٩ - حدثنا يوسف بن مسَلَّم (^١)، حدثنا حجاج (^٢)، حدثنا ليث (^٣)، قال: حدثني عُقيل (^٤)، عن ابن شهاب، عن أبي عبيد مولى أزهر،\n⦗١١٨⦘ أو ابن أزهر، بمثله (^٥).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) هو ابن محمد المصيصي الأعور.\n(^٣) ابن سعد الفهمي.\n(^٤) ابن خالد الأيلي.\n(^٥) هكذا رواه عقيل بالشك، والصواب أنه مولى ابن أزهر كما قال سائر أصحاب الزهري. وقد وقع خلاف في ولاء أبي عبيد، نبه عليه ابن عيينة فيما ذكره البخاري إثر روايته الحديث، فقال: \"قال ابن عيينة: من قال مولى ابن أزهر فقد أصاب، ومن قال مولى عبد الرحمن بن عوف فقد أصاب\".\nوابن أزهر هو عبد الرحمن بن أزهر، وهو ابن عم عبد الرحمن بن عوف (فتح الباري، ٤/ ٢٣٩، ٢٤٠).\nزاد أبو عوانة على الإمام مسلم طريق معمر، وعقيل في رواية هذا الحديث، وهو من فوائد الاستخراج.","vol":"8","page":117},{"text":"٣١٣٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره، ح.\nوحدثنا أبو إسماعيل (^٢)، حدثنا القَعْنَبي (^٣)، عن مالك، عن محمد ابن يحيى بن حبان (^٤)، عن الأعرج (^٥)، عن أبي هريرة، أن رسول الله ﷺ نهى عن\n⦗١١٩⦘ صيام يومين، يوم الفطر، ويوم الأضحى (^٦).\n_________\n(^١) الحديث في الموطأ، رواية الليثي (كتاب الصيام، باب صيام يوم الفطر والأضحى والدهر، ١/ ٣٠٠).\n(^٢) محمد بن إسماعيل بن يوسف السلمي الترمذي.\n(^٣) عبد الله بن مسلمة بن قعنب، بمفتوحة وسكون المهملة وفتح نون وموحدة، الحارثي أبو عبد الرحمن المدني. (تقريب التهذيب، ٣٢٣، المغني في الضبط، ٢٠٥).\n(^٤) حبان: بفتح المهملة وتشديد الموحدة. (تقريب التهذيب، ٥١٢).\n(^٥) عبد الرحمن بن هرمز أبو داود المدني.\n(^٦) رواه مسلم عن يحيى بن يحيى، عن مالك به، (الموضع السابق).","vol":"8","page":118},{"text":"٣١٣١ - حدثنا أبو داود السجستاني (^١)، حدثنا أبو سلمة (^٢)، حدثنا وهيب (^٣)، حدثنا عمرو بن يحيى (^٤)، عن أبيه، عن أبي سعيد الخدري، قال: نهى رسول الله ﷺ عن صِيام يومين: يوم الفطر، ويوم الأضحى (^٥).\n_________\n(^١) والحديث في سننه بأطول منه (كتاب الصوم، باب في صوم العيدين، ٢/ ٨٠٣ / ٢٤١٧).\n(^٢) موسى بن إسماعيل المنقري التبوذكى.\n(^٣) ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٤) ابن عمارة بن أبي حسن المازني الأنصاري.\n(^٥) رواه مسلم عن أبي كامل الجحدري، عن عبد العزيز بن المختار، عن عمرو بن يحيى به (كتاب الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى، ٢/ ٨٠٠). ورواه البخاري عن موسى بن إسماعيل به (كتاب الصوم، باب صوم يوم الفطر، ٤/ ٢٣٩). وعنده زيادة: \"وعن الصماء، وأن يحتبي الرجل في الثوب الواحد، وعن صلاة بعد الصبح والعصر\"، تدل على أن الحديث عند مسلم والمصنف وقع فيه اختصار.","vol":"8","page":119},{"text":"٣١٣٢ - حدثنا أبو العبَّاس محمد بن يونس بن موسى (^١)، حدثنا روح (^٢)، حدثنا شعبة، عن يُونس بن عُبيد (^٣)، عن زِياد بن جُبير، عن ابن\n⦗١٢٠⦘ عمر في رجل نذر أن يصوم كل يوم اثنين، فوافق يوم فطر أو نحر. قال: أمرنا الله بوفاء النذر، ونهانا رسول الله ﷺ عن صيام هذا اليوم (^٤).\n_________\n(^١) هو الكُديمي، بالتصغير، السَّامي، بالمهملة.\n(^٢) ابن عُبادة.\n(^٣) العبدى البصري.\n(^٤) رواه مسلم عن أبي بكر بن أبي شيبة، عن وكيع، عن ابن عون، عن زياد بن جبير به (الموضع السابق). ورواه البخاري عن محمد بن المثنى، عن معاذ بن معاذ، عن ابن عون، عن زياد به (كتاب الصوم، باب صوم يوم النحر، ٤/ ٢٤٠)، وعن عبد الله بن مسلمة، عن يزيد بن زريع، عن يونس بن عبيد، به (كتاب الأيمان والنذور، باب من نذر أن يصوم أياما فوافق النحر أو الفطر، ١١/ ٥٩١). فالحديث وإن كان عند المصنف من طريق الكديمي، إلا أنه ثابت من غير طريقه.","vol":"8","page":119},{"text":"٣١٣٣ - حدثني أبي (^١) ﵀، حدثنا علي (^٢)، حدثنا إسماعيل (^٣)، ح. وحدثنا الصاغاني، حدثنا مُحاضِر (^٤)، كلاهما عن سعد بن سعيد (^٥)، عن عمرة (^٦)، عن عائشة، قالت: نهى رسول الله ﷺ عن صوم يومين، يوم الفطر، (^٧)، ويوم الأضحى (^٨).\n_________\n(^١) أبو يعقوب إسحاق بن إبراهيم بن يزيد النيسابوري، الإسفراييني.\n(^٢) هو ابن حجر.\n(^٣) ابن جعفر بن أبي كثير الأنصاري الزرقي مولاهم، أبو إسحاق المدني.\n(^٤) بكسر الضاد المعجمة، ابن المورع -بضم الميم وفتح الواو وتشديد الراء المكسورة بعدها مهملة- الهمداني، أبو المورع الكوفي.\n(^٥) الأنصاري، أخو يحيى بن سعيد الأنصاري.\n(^٦) بنت عبد الرحمن.\n(^٧) (م ٢/ ١١٦/ ب).\n(^٨) رواه مسلم عن محمد بن عبد الله بن نمير، عن أبيه، عن سعد بن سعيد به. (الموضع =\n⦗١٢١⦘ = السابق). والحديث عند مسلم في موضع الاستشهاد.","vol":"8","page":120},{"text":"٣١٣٤ - وحدثنا ابن عمرو بن الحارث (^١)، حدثنا ابن أبي مريم (^٢)، حدثنا سليمان بن بلال، عن سعد بن سعيد بمثله.\n_________\n(^١) صالح بن عبد الرحمن بن عمرو بن الحارث.\n(^٢) سعيد بن الحكم بن أبي مريم المصري.","vol":"8","page":121},{"text":"٣١٣٥ - حدثنا ابن عفان (^١)، حدثنا عمر (^٢) بن شَبيب (^٣)، عن عبد الملك بن عُمير (^٤)، ح.\n⦗١٢٢⦘ وحدثنا أبو أمية (^٥)، حدثنا أبو الوليد (^٦)، حدثنا شعبة، ح.\nوحدثنا عمار بن رجاء، حدثنا سعيد بن عامر (^٧)، حدثنا شعبة، ح.\nوحدثنا أبو أمية، حدثنا عبيد الله (^٨)، حدثنا شيبان (^٩)، كلهم عن عبد الملك بن عمير، قال: [سمعت قَزَعَة مولى زياد (^١٠)، يقول: سمعت أبا سعيد الخدري قال:] (^١١)، سمعت من رسول الله ﷺ أربعا فأعجبنني وأَيْنَقْنَني (^١٢)،\n⦗١٢٣⦘ وذكر الحديث، وقال في آخره: نهى عن صيام، يومين: يوم الفطر، ويوم النحر (^١٣). ومعنى حديثهم واحد.\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) في (م): عمرو، وهو خطأ.\n(^٣) بفتح المعجمة والموحدتين الأولى مكسورة بينهما تحتانية ساكنة، المُسْلى الكوفي.\nضعفه الناس، وقال ابن حبان: كان شيخا صدوقا، ولكنه كان يخطئ كثيرا حتى خرج عن حد الاحتجاج به إذا انفرد على قلة روايته.\nوتعقبه الذهبي بأن في كلامه تناقضا، وذلك أن الصدوق لا يكثر خطؤه، والكثير الخطأ مع القلة هو المتروك، ثم حكم عليه بأنه صويلح، وفيه نظر.\nوقال الحافظ ابن حجر: وقوله أقرب إلى كلام سائر النقاد، والله أعلم.\n(انظر: المجروحين لابن حبان، ٢/ ٩٠، تهذيب الكمال، ٢١/ ٣٩٢، تقريب التهذيب، ٤١٤).\n(^٤) القرشي، ويقال: الفرسي، بفتح الفاء والراء ثم مهملة، نسبة إلى فرس له.\n(^٥) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٦) هشام بن عبد الملك الباهلي مولاهم الطيالسي البصري.\n(^٧) الضبعي، بضم المعجمة وفتح الموحدة، أبو محمد البصري.\n(^٨) ابن موسى العبسي.\n(^٩) ابن عبد الرحمن النحوي.\n(^١٠) قزعة: -بزاي وفتحات- ابن يحيى أبو الغادية مولى زياد بن أبي سفيان البصري.\n(تهذيب الكمال، ٢٣/ ٥٩٨).\n(^١١) ما بين المعقوفين سقط من (م).\n(^١٢) كذا في النسختين، بالياء بعد الألف، والصواب \"آنقنتي\" بالمد ثم نون مفتوحة ثم قاف ساكنة بعدها نون، بمعنى: أعجبنني، يقال: آنقني الشيء إيناقا ونيقا بالكسر. قال ابن الأثير: والمحدثون يروونه \"أينقنني\"، وليس بشيء.\n(انظر: النهاية في غريب الحديث، ١/ ٧٦، تاج العروس من جواهر القاموس، ٢٥/ ٢٥، فتح الباري، ٣/ ٧٠).\nوقد وردت الرواية عند الشيخين على الصواب.\n(انظر: صحيح البخاري مع فتح الباري، كتاب فضل الصلاة في مسجد مكة =\n⦗١٢٣⦘ = والمدينة، باب مسجد بيت المقدس، ٣/ ٧٠، صحيح مسلم، كتاب الحج، باب سفر المرأة مع محرم إلى الحج وغيره، ٢/ ٩٧٦).\n(^١٣) رواه مسلم عن قتيبة بن سعيد، عن جرير بن عبد الحميد، عن عبد الملك بن عمير به (كتاب الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى، ٢/ ٧٩٩)، بذكر النهي عن الصيام فقط، وعن محمد بن المثنى، عن محمد بن جعفر، عن شعبة، عن عبد الملك بن عمير به (كتاب الحج، باب سفر المرأة مع محرم إلى حج وغيره، ٢/ ٩٧٥ - ٩٧٦، بالإسنادين)، بذكر النهي عن سفر المرأة بغير محرم، والنهي عن شد الرحال إلا إلى المساجد الثلاثة، وفيه تصريح عبد الملك بالسماع من قزعة. ورواه البخاري عن أبي الوليد، وعن حجاج بن منهال، كلاهما عن شعبة به (كتاب فضل الصلاة في مسجد مكة والمدينة، باب مسجد بيت المقدس، ٣/ ٧٠، كتاب الصوم، باب صوم يوم النحر، ٤/ ٢٤٠)، بذكر الأربعة في الموضعين، وبقيتها: \"لا تسافر المرأة يومين إلا معها زوجها أو ذو محرم، ولا صلاة بعد صلاتين: بعد صلاة الصبح حتى تطلع الشمس، وبعد العصر حتى تغرب، ولا تشد الرحال إلا إلى ثلاثة مساجد: مسجد الحرام، ومسجد الأقصى، ومسجدي\".","vol":"8","page":121},{"text":"<span data-type='title' id=toc-497>باب النهي عن صوم أيام منى، وهي أيام التشريق</span>","vol":"8","page":124},{"text":"٣١٣٦ - حدثنا أحمد بن يحيى الحُلْواني (^١)، حدثنا سعيد بن سليمان (^٢)، حدثنا هشيم (^٣)، ح.\nوحدثنا موسى بن أبي عوف الدمشقي (^٤)، حدثنا يوسف بن عدي، حدثنا القاسم بن مالك (^٥)، جميعا عن خالد الحذاء (^٦)، عن أبي [المليح عن] (^٧)\n⦗١٢٥⦘ نُبيْشة (^٨) الهذلي، قال: قال رسول الله ﷺ: \"أيام التشريق أيام أكل وشرب وذكر لله\" (^٩).\n_________\n(^١) بضم الحاء المهملة وسكون اللام والنون بعد الواو والألف، نسبة إلى بلدة حلوان، وهي آخر عرض سواد العراق مما يلي الجبال. (انظر: الأنساب ٢/ ٢٤٧) واسمه أحمد بن يحيى بن إسحاق، أبو جعفر البجلي.\n(^٢) الضبي، لقبه سعدوُيه.\n(^٣) ابن بشير السلمي الواسطي.\n(^٤) هو موسى بن محمد بن أبي عوف المُرّي الدمشقي. توفي سنة ٢٧٨. لم أر فيه جرحًا ولا تعديلًا. (انظر تاريخ الإسلام، حوادث ٢٧١ - ٢٨٠، ص ٤٧٩). تاريخ دمشق (٦١/ ٢٠٥ - ٢٠٧/ ٧٧٥٣).\n(^٥) المزنى. وثقه ابن معين وأحمد وابن سعد وابن عمار والعجلي. وذكره ابن حبان في الثقات (٧/ ٣٣٩). وقال أبو حاتم: صالح، ليس بالمتين. وقال الساجي: ضعيف.\nوقال الحافظ: صدوق فيه لين (انظر: الطبقات، ٦/ ٣٩٠، الجرح والتعديل، ٧/ ١٢٢، تهذيب الكمال، ٢٣/ ٤٢٥، تقريب التهذيب، ٤٥١).\n(^٦) خالد بن مهران الحذاء -بفتح المهملة وتشديد الذال المعجمة.\n(^٧) ما بين المعقوفين سقط من (م). وأبو المليح -بوزن عظيم اسمه عامر- وقيل زيد -بن أسامة الهذلي. (انظر: الكنى والأسماء للإمام مسلم، ٢/ ٨١١/ ٣٢٨٠، وفتح الباري، ٩/ ٦٩).\n(^٨) بمعجمة مصغرًا، ابن عبد الله الهذلى، ويقال له نبيشة الخير (تقريب التهذيب، ٥٥٩).\n(^٩) رواه مسلم عن سريج بن يونس، عن هشيم بن بشير به، بدون قوله: \"وذكر الله\" (كتاب الصيام، باب تحريم صوم أيام التشريق، ٢/ ٨٠٠). ورواه بمثل لفظ المصنف عن محمد بن عبد الله بن نمير، عن إسماعيل بن علية، عن خالد الحذاء، عن أبي قلابة، عن أبي المليح، عن نبيشة، قال خالد: فلقيت أبا المليح فسألته فحدثني به، فذكره بمثل لفظ المصنف (الموضع نفسه).","vol":"8","page":124},{"text":"٣١٣٧ - حدثنا الصاغاني (^١)، حدثنا محمد بن سابق (^٢)، ح.\nوحدثنا أحمد بن عصام (^٣)، حدثنا أبو عامر العقدي (^٤)، ح.\nوحدثنا السلمي (^٥)، حدثنا أبو حذيفة (^٦)، حدثنا إبراهيم بن طهمان، عن أبي الزبير (^٧)، عن ابن كعب بن مالك (^٨)، عن أبيه، كعب بن مالك،\n⦗١٢٦⦘ أنه حدثه أن رسول الله ﷺ بعثه والأوس بن الحَدَثان (^٩)، في أيام التشريق فناديا: \"أن لا يدخل الجنة إلا مؤمن، وأن أيام منى أيام أكل وشرب\" (^١٠)، وهذا لفظ ابن سابق.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) التميمي مولاهم.\n(^٣) الأصبهاني، أبو يحيى الأنصاري.\n(^٤) عبد الملك بن عمرو القيسي.\n(^٥) أحمد بن يوسف بن خالد الأزدي.\n(^٦) موسى بن مسعود النهدى -بفتح النون- البصري.\n(^٧) محمد بن مسلم بن تدرس المكي القرشي الأسدي مولاهم. وتدرس: بفتح المثناة وسكون الدال المهملة وضم الراء.\n(^٨) هو عبد الله بن كعب بن مالك. (انظر: تحفة الأشراف، ٨/ ٣١٦).\n(^٩) بمهملتين مفتوحتين ومثلثة. (المغني في الضبط ٧٢).\n(^١٠) رواه مسلم عن أبي بكر بن أبي شيبة، عن محمد بن سابق به، وعن عبد بن حميد، عن أبي عامر العقدي به (الموضع السابق). وفيه محمد بن سابق، وقد توبع. وفيه أيضا عنعنة أبي الزبير، ولم أر تصريحه بالسماع في شيء من طرق هذا الحديث حسب ما وقفت عليه من الطرق، وقد قال الطبراني: لا يروى عن كعب بن مالك إلا بهذا الإسناد (المعجم الصغير ١/ ٣٤)، لكن الحديث ثابت بالشواهد.","vol":"8","page":125},{"text":"<span data-type='title' id=toc-498>باب (^١)، بيان النهي عن أن يخص يوم الجمعة بصيام من بين الأيام، وحظر صومها، إلا أن يصوم معها يوما (^٢) قبلها أو بعدها</span>\n_________\n(^١) (م ٢/ ١١٧ / أ).\n(^٢) في ل: يوم بالرفع وهو خطأ والصواب ما أثبت وهو الذي في م.","vol":"8","page":127},{"text":"٣١٣٨ - حدثنا أبو علي الحسن بن محمد الزعفراني، وعلي ابن حرب، قالا: حدثنا سفيان بن عيينة، عن عبد الحميد بن جبير بن شيبة، سمع محمد بن عباد بن جعفر، قال: سألت جابر بن عبد الله، وهو يطوف بالبيت، أنهى رسول الله ﷺ عن صيام، يوم الجمعة فقال: نعم، ورب هذا البيت (^١).\n_________\n(^١) رواه مسلم عن عمرو الناقد، عن ابن عيينة. به (كتاب الصيام، باب كراهية صيام يوم الجمعة منفردا، ٢/ ٨٠١).","vol":"8","page":127},{"text":"٣١٣٩ - أخبرنا بشر بن موسى (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)،\n⦗١٢٨⦘ حدثنا عبد الحميد بن جبير، بمثله.\n_________\n(^١) الأسدي، أبو علي البغدادي. وأحيانا يطلق عليه أبو عوانة: ابن عميرة، (ح ٣٣٤٤)، فينسبه إلى جده الأعلى، فإنه بشر بن موسى بن صالح بن شيخ بن عميرة. ومن طريقه تروى نسخة مسند الحميدي المطبوعة (مسند الحميدي، ١/ ١).\n(^٢) عبد الله بن الزبير، أبو بكر الأسدي، المكي. والحديث في مسنده (٢/ ٥١٤ / ١٢٢٦). وقد حصل لأبي عوانة علو معنوي بروايته هذا الحديث من طريق الحميدي عن ابن عيينة، فإنه كان أجل أصحابه.\n(^٣) ابن عيينة.","vol":"8","page":127},{"text":"٣١٤٠ - حدثنا يوسف بن مسلَّم (^١). حدثنا حجاج (^٢) ح.\nوحدثنا الدبري (^٣)، عن عبد الرزاق (^٤)، جميعا عن ابن جريج (^٥)، قال: أخبرني عبد الحميد بن جبير بن شيبة، أنه سمع محمد بن عباد بن جعفر، أنه سأل جابر بن عبد الله الأنصاري، وهو يطوف بالبيت، فقال: أسمعت رسول الله ﷺ ينهى عن صيام الجمعة؟ فقال: نعم، ورب هذا البيت (^٦).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي، الأعور.\n(^٣) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٤) ابن همام الصنعاني. والحديث في مصنفه (كتاب الصيام، باب صيام يوم الجمعة، ٤/ ٢٨١ / ٧٨٠٨).\n(^٥) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم.\n(^٦) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به (الموضع السابق)، ولم يسق لفظه، بل أحاله على لفظ حديث ابن عيينة، ففي رواية أبي عوانة بيان لفظ المتن المحال، وهو من فوائد الاستخراج. وفيها أيضا من فوائد الاستخراج روايته للحديث من طريق حجاج الأعور عن ابن جريج، حيث إنه حصل على العلو المعنوي، لأن حجاجا وصف بكونه أثبت الناس في ابن جريج (انظر: تهذيب الكمال، ٥/ ٤٥٥). ورواه البخاري عن أبي عاصم، عن ابن جريج به (كتاب الصوم، باب صوم يوم الجمعة، ٤/ ٢٣٢).","vol":"8","page":128},{"text":"٣١٤١ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش (^٢)،\n⦗١٢٩⦘ عن أبي صالح (^٣)، عن أبي هريرة، قال: قال النبي الله ﷺ: \"لا يصومنّ أحدكم يوم الجمعة إلا أن يصوم قبله أو يصوم بعده\" (^٤).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) سليمان بن مهران الأسدي.\n(^٣) ذكوان السمان.\n(^٤) رواه مسلم عن أبي بكر بن أبي شيبة، عن حفص، وأبي معاوية، عن الأعمش به (الموضع السابق). وعن يحيى بن يحيى، عن أبي معاوية به، وساق لفظه من طريقه. وأخرجه البخاري من طريق حفص بن غياث عن الأعمش به. (كتاب الصوم، باب صوم يوم الجمعة، ٤/ ٢٣٢). وفي رواية الحديث من طريق حفص ما تزول به علة عنعنة الأعمش.","vol":"8","page":128},{"text":"٣١٤٢ - حدثنا الحسن بن عفان (^١)، حدثنا ابن نمير (^٢)، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا تصوموا يوم الجمعة إلا وقبله بيوم أو بعده بيوم\" (^٣).\nروى أبو كريب (^٤)، عن حسين الجعفي (^٥)، عن زائدة (^٦)، عن هشام (^٧)، عن ابن سيرين (^٨)، عن أبي هريرة، عن النبي ﷺ قال: \"لا تخصوا ليلة الجمعة\n⦗١٣٠⦘ بقيام من بين الليالي (^٩)، ولا تخصوا يوم الجمعة بصيام من بين الأيام، إلا أن يكون في صوم يصومه أحدكم\" (^١٠). (^١١).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) عبد الله بن نمير.\n(^٣) (صحيح مسلم، الموضع السابق). ويستفاد من هذا الطريق زيادة الطرق حيث إن أبا عوانة زاد طريق ابن نمير عن الأعمش، وهو من فوائد الاستخراج.\n(^٤) محمد بن العلاء بن كريب الهمداني الكوفي، مشهور بكنيته.\n(^٥) حسين بن علي بن الوليد الجعفي مولاهم، الكوفي.\n(^٦) ابن قدامة.\n(^٧) ابن حسان القُردُوسي.\n(^٨) محمد بن سيرين.\n(^٩) وقع في النسختين \"الليل\"، وهو خطأ، والصواب ما أثبت، وهو هكذا عند سائر من أخرج الحديث.\n(^١٠) الحديث وصله الإمام مسلم بالإسناد نفسه (الموضع السابق). وقد ذهل عنه الحاكم ﵀، فاستدركه على الشيخين، وقال: صحيح على شرطهما ولم يخرجاه (المستدرك، ١/ ٣١١). وهو من الأحاديث التي تتبعها الدارقطني على الإمام مسلم، وقال: هذا لا يصح عن أبي هريرة، وإنما رواه ابن سيرين عن أبي الدرداء في قصة طويلة لسلمان وأبي الدرداء. وقد اتفق الحفاظ أبو حاتم، وأبو زرعة، والدارقطني على أن الوهم فيه من حسين الجعفي على زائدة. وأما إخراج مسلم للحديث فقد حمله الحافظ أبو مسعود على إرادة إكثار طرق الحديث، وحمله د. الربيع، والشيخ مقبل على إرادة بيان العلة كما وعد بذلك في المقدمة، وصنيع أبي عوانة في ذكره للحديث معلقا يؤيد القول الثاني، والله أعلم. (انظر: علل ابن أبي حاتم، ١/ ١٩٨، علل الدارقطني، ٨/ ١٢٨ - ١٢٩، ١٠/ ٤٢ - ٤٣، الإلزامات والتتبع، ٢٠١ - ٢٠٢، جواب أبي مسعود على الدارقطني، ص ٥٣، بين الإمامين، ص ٢٧٥).\n(^١١) (م ٢/ ١١٧ /ب).","vol":"8","page":129},{"text":"<span data-type='title' id=toc-499>باب ذكر الأخبار الدالة على حظر صوم الدهر وإبطال فضيلته</span>","vol":"8","page":131},{"text":"٣١٤٣ - حدثنا علي بن حرب، حدثنا مُعَلَّى بن مهدي (^١)، ح.\nوحدثنا الصاغاني (^٢)، حدثنا سليمان بن حرب، قالا: حدثنا حماد بن زيد، حدثنا غيْلان بن جرير، عن عبد الله بن مَعْبَد الزِّمَّاني (^٣)،\n⦗١٣٢⦘ عن أبي قتادة (^٤)، أن رجلا أتى النبي ﷺ فقال يا رسول الله، كيف تصوم فغضب رسول الله ﷺ من قوله. فلما رأى عمر غضب النبي ﷺ، ورضي عنه، قال: رضينا بالله ربًّا وبالإسلام دينا وبمحمد نبيا، أعوذ بالله من غضب الله وغضب رسوله. فلم يزل يردد عمر هذا الكلام حتى سكن غضب النبي ﷺ. فقال عمر: يا رسول الله، كيف بمن يصوم الدهر كله؟ قال: \"لا صام ولا أفطر\"، أو قال (^٥): \"لم يصم ولم يفطر\". قال:\n⦗١٣٣⦘ يا رسول الله، كيف بمن يصوم يومين ويفطر يوما؟ قال: \"أو يطيق ذلك أحد؟ \"، قال: يا رسول الله، كيف بمن يصوم يوما ويفطر يوما؟ قال: \"ذاك صوم داود ﵇\". قال: كيف بمن يصوم يوما ويفطر يومين؟ قال: \"وددت أني طُوِّقتُ ذلك\" (^٦). ثم قال رسول الله ﷺ: \"صوم ثلاثة أيام من كل شهر، ورمضان إلى رمضان، فهذا صيام الدهر كله. وصيام يوم عرفة، إني أحتسب (^٧) على الله أن يكفر السنة التي قبله والسنة التي بعده. وصيام يوم عاشوراء، إني أحتسب على الله أن يكفر في السنة التي قبلها (^٨). هذا حديث الصاغاني، وأما حديث علي فإلى قوله: \"صيام الدهر كله\".\n_________\n(^١) معلى -بضم الميم وفتح المهملة وتشديد اللام-: ذكره ابن حبان في الثقات (٩/ ١٨٢)، وكناه أبا يعلى. وقال الذهبي: صدوق في نفسه. وقال أبو حاتم: شيخ موصلي يحدث أحيانا بالحديث المنكر. (انظر: الجرح والتعديل، ٨/ ٣٣٥، ميزان الإعتدال، ٤/ ١٥١). وهو مقرون في هذا الحديث.\nتنبيه: ذكر الحافظ في ترجمته من لسان الميزان (٦/ ٦٥)، أن العقيلي قال فيه: \"عندهم يكذب\"، وأحال على ترجمة إبراهيم بن ثابت. والذي قال فيه العقيلي الكلام المذكور هو معلى بن عبد الرحمن. نقل الحافظ كلام العقيلي في ترجمة إبراهيم بن باب البصري -وهو إبراهيم بن ثابت- في لسان الميزان (١/ ٣٧، ٤٢).\nومعلى بن عبد الرحمن، قال فيه الدارقطني: ضعيف يكذب (انظر: المغني في الضعفاء، ٢/ ٦٧٠). وقد نبه د. نور الدين عتر في تحقيقه على المغني في الضعفاء (٢/ ٦٧٠)، أن هذا لعله سهو من الحافظ.\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) بالكسر والتشديد، نسبة إلى زمان، بطن من ربيعة (لب الباب، ١/ ٣٨٢). قال البخاري: لا يعرف سماعه من أبي قتادة (التاريخ الكبير، ٥/ ١٩٨)، ومن أجل ذلك أورده ابن عدي والعقيلي في كتابيهما. وقد ذكره الإمام مسلم في الطبقة الأولى من =\n⦗١٣٢⦘ = التابعين من أهل البصرة، عدادهم في كبار التابعين (الطبقات، ١/ ٣٣٣/ ١٦٧٩).\nوقد توفى أبو قتادة سنة ٥٤، وقد لقيه وروى عنه من هو في طبقة عبد الله بن معبد، مثل أبي سلمة بن عبد الرحمن، فعلى مذهب الإمام مسلم تكون عنعنته محمولة على الاتصال.\nومتن الحديث له شواهد من حديث غير أبي قتادة، والله أعلم. ثم وقفت على رسالة د. مبارك الهاجري فذكره في القسم الثاني، وهم من غلب على الظن أنه سمع من الصحابي، أو لقيه، أو أدركه إدراكا بينا، وكان معه في بلد واحد، وسماعه منه غير بعيد، وذكر عن الخطيب البغدادي في \"المتفق والمفترق\" أن عبد الله بن معبد سمع من أبي قتادة (التابعون الثقات الذين اختلف في سماعهم من بعض الصحابة، ص ٥٤٩ - ٥٥٣، ٨٥٠).\n(^٤) مختلف في اسمه، والمشهور أنه الحارث بن ربعي -بكسر الراء وسكون الموحدة بعدها مهملة- السلمي -بفتحتين- المدني، فارس رسول الله ﷺ (مسند أحمد، ٥/ ٢٩٧، تقريب التهذيب، ٦٦٦).\n(^٥) الشك من غيلان. بينه مسدد في حديثه عن حماد بن زيد عند أبي داود في السنن (كتاب الصيام، باب في صوم الدهر تطوعا، ٢/ ٨٠٨/ ٢٤٢٥)، وأبو هلال الراسبي =\n⦗١٣٣⦘ = في حديثه عن غيلان عند أبي يعلى (المسند، ١/ ١٠٣/ ١٣٩).\n(^٦) أي ليته جعل ذلك في طاقتي وقدرتي، وإنما قاله لحقوق نسائه وغيرهن من المسلمين المتعلقين به والقاصدين إليه.\nانظر: النهاية، ٣/ ١٤٤، شرح مسلم للنووي، ٨/ ٥٠.\n(^٧) في (م): \"إني أحتسب عاشوراء، إني أحتسب على الله أن يكفر في السنة التي بعده\"، وهو خطأ في النسخ. والصواب ما في ل وهو الذي أثبت.\n(^٨) رواه مسلم بمثل هذا اللفظ من حديث قتيبة، ويحيى بن يحيى التميمي، جميعا عن حماد بن زيد به (كتاب الصيام، باب استحباب صيام ثلاثة أيام من كل شهر، وصوم يوم عرفة وعاشوراء والإثنين والخميس، ٢/ ٨١٨ - ٨١٩).","vol":"8","page":131},{"text":"٣١٤٤ - حدثنا عبد الرحمن بن منصور البصري -قربزان (^١) -\n⦗١٣٤⦘، حدثنا عبد الرحمن بن مهدي، حدثنا حماد (^٢) بن زيد، بإسناده في صوم يوم عرفة، ويوم عاشوراء.\n_________\n(^١) تقدم في ترجمته تليين الذهبي وغيره له، وذكره هنا للمتابعة.\n(^٢) (م ٢/ ١١٨/ أ).","vol":"8","page":133},{"text":"٣١٤٥ - حدثنا أبو داود السجستاني (^١)، حدثنا موسى ابن إسماعيل، حدثنا مهدي بن ميمون، ح.\nقال: وحدثنا مسلم (^٢)، حدثنا أبان (^٣)، كلاهما عن غيلان بن جرير، بإسناده نحوه. قالا فيه: قال: يا رسول الله، أرأيت صوم الاثنين والخميس؟ فقال: \"فيه ولدت وفيه أنزل عليّ القرآن\" (^٤).\n_________\n(^١) سليمان بن الأشعث. والحديث في سننه (كتاب الصوم، باب في صوم الدهر تطوعا، ٢/ ٨٠٨ / ٢٤٢٦)، من طريق موسى بن إسماعيل.\n(^٢) ابن إبراهيم الفراهيدي -بالفاء. والقائل أبو داود شيخ المصنف. وحسب محقق المطبوع أن القائل أبو عوانة، فظن أن مسلما هو صاحب الصحيح فاستدرك في النص بزيادة إسناد مسلم إلى أبان، وقد ورد التصريح بالمراد من مسلم عند البيهقي في السنن الكبرى (٤/ ٣٠٠).\n(^٣) ابن يزيد العطّار، أبو يزيد البصري.\n(^٤) رواه مسلم عن زهير بن حرب، عن عبد الرحمن بن مهدي، عن مهدي بن ميمون، وليس فيه ذكر الخميس. ورواه عن أحمد بن سعيد الدارمي، عن حبان بن هلال، عن أبان بن يزيد، وأحال على لفظ حديث شعبة (وسيأتي برقم ٣١٦٨) - غير أنه قال: \"ولم يذكر الخميس\" (صحيح مسلم، الموضع السابق).\nوقد رواه وكيع، وهو عند ابن خزيمة (٢/ ٢٩٨ - ٢٩٩/ ٢١١٧)، وأبو داود =\n⦗١٣٥⦘ = الطيالسي، عند البيهقي في دلائل النبوة (١/ ٧١)، والحجاج بن منهال، ومحمد بن الفضل السدوسي، كلاهما عند البيهقي في السنن الكبرى (٤/ ٢٩٣)، كلهم عن مهدي بن ميمون، ولم يذكروا الخميس كما ذكره موسى بن إسماعيل.\nوكذلك رواه حبان بن هلال عند مسلم (الموضع السابق)، وعلي بن عبد العزيز عن مسلم بن إبراهيم، عند البيهقي (السنن الكبرى، ٤/ ٣٠٠)، كلاهما عن أبان بن يزيد، ولم يذكرا الخميس أيضا.\nورواه قتادة، وحديثه عند عبد الرزاق (المصنف، ٤/ ٢٩٥ / ٧٨٦٥)، وأحمد (المسند، ٥/ ٢٩٧)، وغيرهما، وأبو هلال الراسي عند البغوي في شرح السنة (٦/ ٣٥٣)، وحماد بن زيد عند البيهقي (السنن الكبرى، ٤/ ٢٨٦)، كلهم عن غيلان بن جرير، ولم يذكروا الخميس.\nوإنما وقع ذكر الخميس في هذا الحديث في رواية شعبة عن غيلان -برواية محمد بن جعفر عنه عند مسلم (الموضع السابق)، وبرواية روح بن عبادة عنه، وهو عند المصنف (ح ٣١٦٨)، وبرواية يحيى القطان عنه، وهو عند أحمد (المسند، ٥/ ٢٩٧). وخالفهم النضر بن شميل، فرواه عن شعبة عن غيلان عند البغوي في شرح السنة (٦/ ٣٤٢)، بمثل رواية الجماعة، ليس فيه ذكر الخميس، وهو عند مسلم أيضا، لكن لم يذكر لفظه (الموضع السابق).\nوقال الإمام مسلم: ذكر الخميس في هذا الحديث وهم (صحيح مسلم، الموضع السابق).","vol":"8","page":134},{"text":"٣١٤٦ - حدثنا الصاغاني، حدثنا يحيى بن أبي بكير، حدثنا شعبة، عن حبيب بن أبي ثابت، قال: سمعت أبا العباس (^١) يحدث، قال: سمعت\n⦗١٣٦⦘ عبد الله بن عمرو قال: قال رسول الله ﷺ: \"يا عبد الله، إنك لتصوم الدهر وتقوم الليل، وإنك إذا فعلت ذلك هَجَمت (^٢) له العين ونَفِهت (^٣) له النفس، لا صام من [صام الأبد. ثلاثة] (^٤) أيام من كل شهر، فذلك صوم الدهر. قال شعبة: أكبر علمي أنه قال كلمة، قال: إني لأطيق أكثر من ذلك. قال: \"فصم صوم داود ﵇، كان يصوم يوما ويفطر يوما، وكان لا يفر إذا لاقى\" (^٥).\n_________\n(^١) السائب بن فروخ الأعمى، المكي، الشاعر (الكنى والأسماء، ١/ ٦٠٩/ ٢٤٨٧).\n(^٢) بفتح الجيم المخففة، أى غارت (مشارق الأنوار، ٢/ ٢٦٥).\n(^٣) بكسر الفاء، أي أعيت وكلت (المصدر السابق، ٢/ ٢٢).\n(^٤) في (م): \"من صام إلا بثلاثة\" وهو خطأ، والصواب ما أثبت، وهو الذي في ل.\n(^٥) رواه مسلم عن عبيد الله بن معاذ، عن أبيه، عن شعبة به (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٥)، وفيه \"نهكت\" بدل \"نفهت\" وقال: \"صوم ثلاثة أيام\". وهو عند البخاري عن آدم عن شعبة به (كتاب الصوم، باب صوم داود ﵇، ٤/ ٢٢٤). وليس عندهما قول شعبة: \"أكبر علمي\".","vol":"8","page":135},{"text":"٣١٤٧ - حدثنا حمدان بن الجنيد (^١)، حدثنا أبو أحمد الزُبيري (^٢)، ح.\nوحدثنا عمار بن رجاء، حدثنا يحيى بن آدم، ح.\nوحدثنا عباس الدوري، وابن أبي غَرَزَة (^٣)، قالا: حدثنا جعفر\n⦗١٣٧⦘ ابن عون، ح.\nوحدثنا نصر بن أحمد بن سوْرَة (^٤)، -بمرو (^٥) -، حدثنا خَلَّاد بن يحيى، كلهم عن مِسْعَر (^٦)، عن حبيب بن أبي ثابت، عن أبي العباس، عن عبد الله بن عمرو، قال لي النبي ﷺ: \"ألم أُنْبأ أنك تقوم الليل وتصوم النهار فقلت: فإني أقوى. قال: \"فإنك إذا فعلت ذلك هجَمت العين وضعُفت النفس. صم من الشهر ثلاثة أيام، فذلك صوم الدهر -أو كصوم الدهر\". قلت: إني أجد قوة. قال: \"فصم صوم داود، كان يصوم يوما ويفطر يوما ولا يفر إذا لاقى\" (^٧). حديثهم قريب،\n⦗١٣٨⦘ بعضهم من بعض.\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٢) محمد بن عبد الله بن الزبير، الأسدى الكوفي.\n(^٣) بغين معجمة وراء مفتوحة وزاى مفتوحة، وهو أبو عمرو، أحمد بن حازم بن أبي غرزة، صاحب المسند.\n(^٤) ذكره الخطيب في تاريخ بغداد (١٣/ ٢٩٠)، ولم يورد فيه جرحا ولا تعديلا. وسماه نصر بن أحمد بن أبي سورة، أبا الليث المروزي.\n(^٥) وتسمى مرو شاهجان، وهي مرو الكبرى، أشهر مدن خراسان وقصبتها، بينها وبين نيسابور سبعون فرسخا، وتقع اليوم ضمن بلاد تركمنستان (معجم البلدان، ٥/ ١١٢ - ١١٣، أبو رزعة الرازي وجهوده في السنة النبوية، ١/ ٢١).\n(^٦) بكسر أوله وسكون ثانيه وفتح المهملة، وهو ابن كدام -بكسر أوله وتخفيف ثانيه- الهلالي، أبو سلمة الكوفي.\n(^٧) أخرجه مسلم عن أبي كريب، عن محمد بن بشر العبدي، عن مسعر به، ولم يذكر لفظه، غير أنه أشار إلى أنه قال: \"ونفهت النفس\" (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٦). وهو عند البخاري عن خلاد بن يحيى به (كتاب أحاديث الأنبياء، باب قوله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ (سورة النساء، الآية ١٦٢)، ٦/ ٤٥٤).","vol":"8","page":136},{"text":"٣١٤٨ - حدثنا الصاغاني، حدثنا روح (^١)، (^٢)، عن ابن جريج (^٣)، عن عطاء (^٤)، أن أبا العباس الشاعر، أخبره أنه سمع عبد الله بن عمرو يقول: بلغ النبي ﷺ أني أصوم أسرد وأصلي الليل. وذكر حديثه في هذا (^٥).\n_________\n(^١) ابن عبادة.\n(^٢) (م ٢/ ١١٨ / ب).\n(^٣) عبد الملك بن عبد العزيز بن جريج. وقد صرح بالسماع من عطاء عند المصنف (ح ٣٢٥٢)، وعند البخاري ومسلم. (انظر: صحيح البخاري، كتاب الصوم، باب حق الأهل في الصوم، ٤/ ٢٢١، وصحيح مسلم، الموضع السابق).\n(^٤) ابن أبي رباح.\n(^٥) وهو عند البخاري ومسلم. (وانظر لتكملته: صحيع مسلم، الموضع السابق).","vol":"8","page":138},{"text":"٣١٤٩ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، ح.\nوحدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج (^٢)، حدثنا ليث (^٣)، قال: حدثني عُقيل (^٤)، كلاهما عن ابن شهاب، قال: أخبرني سعيد بن المسيب وأبو سلمة بن عبد الرحمن، أن عبد الله بن عمرو بن العاص، قال: أُخبر\n⦗١٣٩⦘ رسول الله ﷺ أنه يقول: لأصومنّ الليل ولأصومنّ النهار ما عِشتُ. فقال رسول الله ﷺ: \"آنت الذي تقول ذلك؟ \"، فقلت له: قد قلت يا رسول الله. فقال رسول الله ﷺ: \"إنك لا تستطيع ذلك. فصم و(^٥) أفطر، ونم و[قم] (^٦). صم من الشهر ثلاثة أيام، فإن الحسنة بعشر أمثالها، وذلك مثل صيام الدهر\". فقلت: فإني أُطيق أفضل من ذلك. قال: \"صم يوما وأفطر يومين\". فقلت: إني أُطيق أفضل من ذلك يا رسول الله، قال: \"فصم يوما وأفطر يوما، وذلك صيام داود وهو أَعْدَل الصيام\". قال: فقلت: فإني أُطيق أفضل من ذلك. قال رسول الله ﷺ: \"لا أفضلَ من ذلك\". زاد يونس: قال (^٧)\n⦗١٤٠⦘ عبد الله بن عمرو: لأن أكون قبلت ثلاثة الأيام التي قال رسول الله ﷺ أحب إليّ من أهلي ومالي (^٨).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي، الأعور.\n(^٣) ابن سعد الفهمي المصري.\n(^٤) ابن خالد بن عَقيل الأيلي، أبو خالد الأموي مولاهم.\n(^٥) في م: \"أو\" موضع \"و\"، وهو خطأ. والصواب ما في ل، وهو ما أثبت.\n(^٦) ما بين المعقوفين سقط من (م).\n(^٧) هو موصول بالإسناد الأول كما في صحيح مسلم (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٢). وإنما ذكر أبو عوانة هذا ليميز بين رواية يونس، ورواية عقيل التي ذكرها بالإسناد الثاني، وهي ليست عند مسلم. وهذه الزيادة، وإن كان يونس انفرد بذكرها من بين أصحاب الزهري، حسب ما وقفت عليه، إلا أنها ثابتة من رواية مجاهد وغيره عن عبد الله بن عمرو. (انظر: صحيح البخاري مع فتح الباري، كتاب فضائل القرآن، باب في كم يقرأ القرأن، ٩/ ٩٤، وكتاب الصوم، باب حق الجسم في الصوم، ٤/ ٢١٧، وصحيح مسلم، كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٣ - ٨١٤).\n(^٨) رواه مسلم عن أبي الطاهر، وحرملة، كلاهما عن ابن وهب به (الموضع السابق). وهو عند البخاري عن يحيى بن بكير عن الليث به، وليس فيه الزيادة التي في رواية يونس كما أشار إليه أبو عوانة ﵀. (انظر: صحيح البخاري، كتاب أحاديث الأنبياء، باب قوله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ (النساء، الآية ١٦٢)، (٦/ ٤٥٣). وطريق عقيل من الطرق التي زادها أبو عوانة على الإمام مسلم.","vol":"8","page":138},{"text":"٣١٥٠ - حدثنا أبو أمية (^١)، حدثنا أبو اليمان (^٢)، أخبرنا شعيب (^٣)، ح.\nوحدثنا الدبري (^٤)، عن عبد الرزاق (^٥)، عن معمر (^٦)، ح.\nوحدثنا يونس بن عبد الأعلى، حدثنا يحيى بن بكير، أخبرنا الليث (^٧)، عن خالد بن يزيد (^٨)، عن سعيد بن أبي هلال (^٩)، كلهم عن ابن شهاب،\n⦗١٤١⦘ عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، عن عبد الله بن عمرو، قال: لقيني النبي ﷺ فقال: \"ألم أخبر أنك تقول: لأصومنّ الدهر ولأقومنّ الليل\". وذكر الحديث بطوله بنحوه (^١٠).\n_________\n(^١) محمد بن إبراهيم بن مسلم، صدوق صاحب حديث يهم، لكن تابعه الإمام البخاري عن أبي اليمان كما سيأتي.\n(^٢) الحكم بن نافع البهراني.\n(^٣) ابن أبي حمزة الأموي.\n(^٤) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٥) ابن همام الصنعاني. والحديث في مصنفه (٤/ ٢٩٤ / ٧٨٦٢).\n(^٦) ابن راشد الأزدي.\n(^٧) ابن سعد.\n(^٨) الجمحي -بمضمومة وفتح الميم وإهمال الحاء.\n(^٩) الليثي مولاهم، أبو العلاء المصري.\n(^١٠) الحديث ليس عند مسلم من رواية المذكورين عن الزهري. وهو عند البخاري من رواية أبي اليمان به (كتاب الصوم، باب صوم الدهر، ٤/ ٢٢٠). وفي ذكر أبي عوانة لهذه الطرق عن الزهري متابعة قوية لما عند مسلم من رواية يونس عن الزهري، وهو ممن تكلم في حديثه عن الزهري. وأيضا، فيه زيادة الطرق وعلو معنوي حيث إنه روى الحديث من طريق شعيب ابن أبي حمزة، الذي قال ابن معين فيه: هو من أثبت الناس في الزهري (تقريب التهذيب، ٢٦٧). وهذا من فوائد الاستخراج.","vol":"8","page":140},{"text":"٣١٥١ - حدثنا أحمد بن يوسف السُّلمي، حدثنا معلَّى (^١) بن أسد (^٢)، حدثنا عبد العزيز، -يعني ابن المختار- حدثنا خالد الحذّاء (^٣)، عن أبي قلابة (^٤) حدثه قال: أخبرني أبو المليح (^٥)، قال: دخلت مع أبيك (^٦)، زيد بن عمرو\n⦗١٤٢⦘ على عبد الله بن عمرو فحدثنا أن رسول الله ﷺ ذُكر له صومي فدخل عليّ، فألقيتُ له وِسادةً من أدم حشوُها ليف، فجلس على الأرض فصارت الوسادة بيني وبينه، فقال لي: \"أما يكفيك من كل شهر ثلانة أيام؟ \"، فقلت: يا رسول الله، قال: \"خمسًا\". قلت: يا وسول الله، قال: \"سبعًا\". قلت: يا رسول الله، قال: \"تسعًا\". قلت: يا رسول الله، قال: \"أحد عشر\". قلت: يا رسول الله، فقال النبي ﷺ: \"لا صوم فوق صوم داود ﵇، شطر الدهر، صيام يوم وإفطار يوم (^٧) \".\n_________\n(^١) (م ٢/ ١١٩ /أ).\n(^٢) معلى -بفتح ثانيه وتشديد اللام المفتوحة- ابن أسد العمي -بفتح المهملة وتشديد الميم-، أبو الهيثم البصري. (تقريب التهذيب، ٥٤٠).\n(^٣) ابن مهران الحذاء.\n(^٤) عبد الله بن زيد الجرمي.\n(^٥) بوزن عظيم، واسمه عامر -ويقال زيد- بن أسامة الهذلي. (انظر: الكنى والأسماء للإمام مسلم، ٢/ ٨١١ /٣٢٨٠، فتح الباري، ١١/ ٦٩).\n(^٦) وقع في النسختين \"أبي\"، وهو خطأ. والتصحيح من الصحيحين، والخطاب لأبي قلابة، وأبوه هو زيد بن عمرو.\n(^٧) رواه مسلم عن يحيى بن يحيى، عن خالد بن عبد الله الطحان، عن خالد الحذاء به. (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٧)، ورواه البخاري عن إسحاق بن شاهين، عن خالد الطحَّان، عن خالد الحذاء به أيضا. (كتاب الاستئذان، باب من أُلقى له وسادة، ١١/ ٦٨).","vol":"8","page":141},{"text":"<span data-type='title' id=toc-500>باب ذكر الأخبار التي تعارض حظر سرد الصوم، والدليل على إبطال فضيلة صوم رجب</span>","vol":"8","page":143},{"text":"٣١٥٢ - حدثنا عمار بن رجاء، حدثنا محمد بن عبيد، عن عثمان ابن حكيم، قال: سألت سعيد بن جبير عن صوم رجب، فقال: حدثني ابن عباس، أنَّ رسول الله ﷺ كان يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم (^١).\n_________\n(^١) رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، كلاهما عن عبد الله بن نمير، عن عثمان بن حكيم به، غير أنه زاد: وكنا يومئذ في رجب (كتاب الصيام، باب صيام النبي ﷺ في غير رمضان إلخ، ٢/ ٨١١ - ٨١٢).","vol":"8","page":143},{"text":"٣١٥٣ - حدثنا أبو أمية (^١)، حدثنا عبد الله بن جعفر (^٢)، حدثنا عيسى بن يونس (^٣)، ح.\nوحدثنا الحسين بن بهان (^٤)، حدثنا سهل بن عثمان (^٥)، حدثنا عبد الرحيم ابن سليمان، كلاهما عن عثمان بن حكيم، مثله (^٦).\n_________\n(^١) محمد بن إبراهيم بن مسلم البغدادي، الطرسوسي.\n(^٢) ابن غيلان -بالغين المعجمة- الرقي، أبو عبد الرحمن القرشي.\n(^٣) ابن أبي إسحاق السبيعي.\n(^٤) كذا في النسختين، ولم أقف عليه. ولعله الحسين بن بيان العسكري.\n(^٥) ابن فارس الكندي، أبو مسعود العسكري.\n(^٦) رواه مسلم عن إبراهيم بن موسى، عن عيسى بن يونس، وعن علي بن حجر، عن علي بن مسهر، كلاهما عن عثمان بن حكيم به (الموضع السابق)، وأحال بلفظهما =\n⦗١٤٤⦘ = أيضا على لفظ الحديث السابق.","vol":"8","page":143},{"text":"٣١٥٤ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا حسين الجُعْفي (^١)، عن زائدة (^٢)، عن عبد الملك بن عمير، عن محمد بن المنتشر، عن حُميد الحميري (^٣)، عن أبي هريرة، سأل رجل رسول الله ﷺ أي الصلاة أفضل بعد صلاة (^٤)، المكتوبة؟ (^٥)، قال: \"الصلاة في جوف الليل\". قال: فأي الصوم أفضل بعد رمضان؟ قال: \"شهر الله الذي تدعونه المحرم (^٦) \".\n⦗١٤٥⦘ رواه أبو الوليد (^٧)، عن أبي عوانة (^٨)، عن أبي بشر (^٩)، عن حميد الحميري (^١٠).\n_________\n(^١) حسين بن علي بن الوليد الجعفي الكوفي.\n(^٢) ابن قدامة الثقفي.\n(^٣) حميد بن عبد الرحمن الحميري، البصري. ويستفاد من هذه الرواية التي فيها نسبة حميد، التمييز بينه وبين حميد بن عبد الرحمن بن عوف. فقد وقع في سنن النسائي (كتاب الصلاة، باب فضل صلاة الليل، ٣/ ٢٢٨) نسبته إلى ابن عوف، ونبّه الحافظ على أنه وهم وقع من غير النسائي، فإن غير ابن السني قد رواه فلم يقل فيه (ابن عوف). (انظر: النكت الظراف، ٩/ ٣٣٦).\n(^٤) (م ٢/ ١١٩/ ب).\n(^٥) كذا في النسختين، وهو من إضافة الصفة إلى الموصوف. ورواية مسلم: \"الصلاة المكتوبة\".\n(^٦) رواه مسلم (كتاب الصيام، باب فضل صوم المحرم، ٢/ ٨٢١)، عن أبي بكر ابن أبي شيبة، عن حسين الجعفي به، وعن زهير بن حرب، عن جرير بن عبد الحميد، عن عبد الملك به، وساقه بلفظ حديث جرير، وأحال بلفظ حديث حسين عليه. =\n⦗١٤٥⦘ = فيستفاد من رواية المصنف بيان المتن المحال به، وهو من فوائد الاستخراج.\nوعبد الملك بن عمير، ثقة تغير وربما دلس (ح ١٣٤). والراوي عنه من القدماء، وقد أخرج الشيخان له من رواية زائدة (تهذيب الكمال، ٨/ ٣٧٢). وأما التدليس، فلم أقف على تصريحه بالسماع من شيخه في جميع ما وقفت عليه من الطرق، وهو من أهل المرتبة الثالثة من مراتب التدليس كما تقدم، إلا أنه قد توبع في رواية الحديث متابعة قاصرة كما في الإسناد الذي علقه المصنف بعد هذا الحديث.\nتنبيه: وقد ذكر المزي بعد هذا الإسناد عند الإمام مسلم أنه لم يذكر \"النبي ﷺ\"، وهو موجود في النسخة المطبوعة من صحيح مسلم. (انظر: تحفة الأشراف، ٩/ ٣٣٥) ولم أر فيما وقفت عليه من طرق هذا الحديث من رواه بدون ذكر النبي ﷺ.\n(^٧) هشام بن عبد الملك الطيالسي.\n(^٨) وضاح -بتشديد المعجمة ثم المهملة- اليشكري، بالمعجمة، الواسطي، مشهور بكنيته (تقريب التهذيب، ٥٨٠).\n(^٩) جعفر بن إياس بن أبي وحشية -بفتح الواو وسكون المهملة وكسر المعجمة وتثقيل التحتانية (تقريب التهذيب، ١٣٩).\n(^١٠) وصله عبد بن حميد كما في المنتخب من المسند (٤١٦/ ١٣٢٣)، عن أبي الوليد بهذا الإسناد، وهو عند مسلم (الموضع السابق) عن قتيبة بن سعيد عن أبي عوانة به، وسيأتي موصولا عند المصنف من طريق سعيد بن منصور عن أبي عوانة (ح ٣١٧٨)، وليس فيه ذكر السؤال. وهكذا هو عند كل من روى الحديث من طريق أبي بشر =\n⦗١٤٦⦘ = حسب ما وقفت عليه. وقد تتبعه الدارقطني على الإمام مسلم في التتبع (ص ٢٠٩)، فقال: خالفه شعبة، رواه عن أبي بشر، عن حميد الحميري مرسلا عن النبي ﷺ.\nولكنه قال في العلل (٩/ ٩١): ورفعه صحيح.","vol":"8","page":144},{"text":"٣١٥٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره، ح.\nوحدثنا الصاغاني (^٢)، أخبرنا إسحاق بن عيسى (^٣)، أخبرنا مالك، عن أبي النضْر (^٤)، عن أبي سلمة (^٥)، عن عائشة، أنها قالت: كان رسول الله ﷺ يصوم حتى نقول: لا يفطر، ويفطر حتى نقول: (^٦) لا يصوم. وما رأيت رسول الله ﷺ استكمل صيام شهر قط إلا رمضان، وما رأيته في شهر أكثر صيامًا منه في شعبان (^٧).\n_________\n(^١) والحديث في الموطأ -رواية الليثي- (كتاب الصيام، باب جامع الصيام، ١/ ٣٠٩).\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) ابن الطباع.\n(^٤) بفتح النون وسكون الضاد المعجمة، وهو سالم بن أبي أمية مولى عمر بن عبيد الله التيمي، المدني. (الكنى والأسماء، ٢/ ٨٣٩/ ٣٣٩٥، الإكمال، ١/ ٣٤٧، ٣٤٦).\n(^٥) ابن عبد الرحمن بن عوف.\n(^٦) في (م): يقول. وهو خطأ والصواب ما في (ل).\n(^٧) رواه مسلم (كتاب الصيام، باب صيام النبي ﷺ في غير رمضان، إلخ، ٢/ ٨١٠)، عن يحيى بن يحيى، عن مالك به. وهو عند البخاري عن عبد الله بن يوسف التنيسي، عن مالك به. (كتاب الصوم، باب صوم شعبان، ٤/ ٢١٣).","vol":"8","page":146},{"text":"٣١٥٦ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: حدثني مالك بن أنس، وعمرو بن الحارث، وغيرهما (^١)، أن أبا النضر حدثهم عن أبي سلمة بن عبد الرحمن، عن عائشة، زوج النبي ﷺ، [أنها قالت: كان رسول الله ﷺ] (^٢) يصوم حتى نقول: لا يفطر، ويفطر حتى نقول: لا يصوم. وما رأيت رسول الله ﷺ استكمل صيام، شهر قط إلا رمضان، وما رأيت رسول الله ﷺ في شهر أكثر [صياما] (^٣)، منه في شعبان (^٤).\n_________\n(^١) لم أقف على طريق تصرح بالمعني به، وقد رواه النسائي مبهما أيضا في المجتبى (كتاب الصيام، باب صوم النبي ﷺ-بأبي هو وأمي-، ٤/ ٥١٤/ ٢٣٥٠).\n(^٢) ما بين المعقوفين سقط من (م).\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) أخرجه مسلم كما تقدم. وقد زاد أبو عوانة على الإمام مسلم طريق عمرو ابن الحارث، وهو من فوائد الاستخراج.","vol":"8","page":147},{"text":"٣١٥٧ - حدثنا بكار بن قتيبة القاضي، حدثنا وهب بن جرير، حدثنا هشام بن حسان، عن محمد بن سيرين، عن عبد الله بن شقيق العُقيلي (^١)، قال: سألت عائشة عن صيام رسول الله ﷺ، فقالت: كان يصوم حتى نقول: قد صام، قد صام، ويفطر حتى نقول: قد أفطر. وما صام شهرًا كاملا منذ (^٢)، قدم المدينة إلا رمضان (^٣).\n_________\n(^١) بضم العين.\n(^٢) في نسخة (م) \"مند\".\n(^٣) أخرجه مسلم من طرق عن عبد الله بن شقيق، منها من طريق أيوب، وهشام، =\n⦗١٤٨⦘ = كلاهما عن ابن سيرين عنه به، ومن طريق أيوب وحده عن ابن شقيق به (كتاب الصيام، باب صيام النبي ﷺ في غير رمضان، إلخ، (٢/ ٨٠٩ - ٨١٠).","vol":"8","page":147},{"text":"٣١٥٨ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن هشام ابن حسان، بإسناده: سألت عائشة عن صيام رسول الله ﷺ، فقالت: كان إذا صام، صام حتى نقول: (^٣) صام، صام. وإذا أفطر، أفطر حتى نقول: (^٤) أفطر، أفطر. وما علمت رسول (^٥) الله ﷺ صام شهرًا كاملا منذ قدم المدينة.\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) ابن همام الحميري الصنعاني، والحديث في مصنفه (٤/ ٢٩٣/ ٧٨٦٠).\n(^٣) في (م)، يقول. وهو خطأ.\n(^٤) في (م)، يقول. وهو خطأ.\n(^٥) (م ٢/ ١٢٠/ أ).","vol":"8","page":148},{"text":"٣١٥٩ - حدثنا علي بن حرب، حدثنا وكيع (^١)، عن هشام ابن عروة، عن أبيه، عن عائشة، قالت: جاء حمزة بن عمرو الأسلمي إلى رسول الله ﷺ، وكان رجلا يسرد الصوم، فسأله عن الصوم في السفر، فقال: \"أنت بالخيار، إن شئت فصم، وإن شئت فأفطر\" (^٢).\n_________\n(^١) ابن الجراح الرؤاسي.\n(^٢) الحديث تقدم بإسناده ومتنه برقم (٣٠٥٢).","vol":"8","page":148},{"text":"٣١٦٠ - حدثنا إبراهيم بن مسعود الهمذاني المخزومي، حدثنا ابن\n⦗١٤٩⦘ نمير (^١)، عن هشام بن عروة، عن أبيه، عن عائشة، أن حمزة الأسلمي سأل النبي ﷺ فقال: إني رجل أصوم، أفأصوم في السفر؟ قال: \"إن شئت فصم، وإن شئت فأفطر (^٢) \".\n_________\n(^١) عبد الله بن نمير.\n(^٢) الحديث تقدم بإسناده ومتنه برقم (٣٠٥٣).","vol":"8","page":148},{"text":"<span data-type='title' id=toc-501>باب بيان حظر صوم المرأة تطوعا إلا بإذن زوجها، إذا كان شاهدًا</span>","vol":"8","page":150},{"text":"٣١٦١ - ز- كتب إليّ شاذان (^١)، حدثنا سعد بن الصلت (^٢)، عن الأعمش (^٣)، ح.\n⦗١٥١⦘ وحدثنا الدقيقي (^٤)، حدثنا يزيد ين هارون، أخبرنا شريك (^٥)، عن الأعمش، عن أبي صالح (^٦)، عن أبي سعيد الخدري (^٧)، قال: أتت امرأة وزوجها (^٨) رسول الله ﷺ يختصمان إليه، فقالت المرأة: يا رسول الله! إن زوجي هذا يأتيني وأنا صائمة. قال رسول الله ﷺ: \"لا تصومنّ امرأة تطوعًا إلا بإذن زوجها\" (^٩). هذا لفظ شاذان. وأما شريك، فقال: \"لا\n⦗١٥٢⦘ تصومي إلا بإذنه\" (^١٠).\n_________\n(^١) إسحاق بن إبراهيم بن عبد الله النهشلي، بفتح النون وسكون الهاء وفتح الشين المعجمة وفي آخرها اللام، نسبة إلى بني نهشل. قال ابن أبي حاتم: صدوق، وذكره ابن حبان في الثقات (٨/ ١٢٠). (انظر: الجرح والتعديل ٢/ ٢١١، الأنساب، ٥/ ٥٤٦، نزهة الألباب، ١/ ١٦١٥).\n(^٢) جد الذي قبله، أبو أمه، وهو سعد بن الصلت بن برد، أبو الصلت البجلي مولاهم الكوفي قاضي شيراز. ذكره ابن حبان في الثقات (٦/ ٣٧٨)، وقال: ربما أغرب. وقال الذهبي: صالح الحديث، ما علمت لأحد فيه جرحًا. وقال في موضع آخر: كان حافظا. (انظر: سير أعلام النبلاء، ٩/ ٣١٧ - ٣١٨، العبر، ١/ ٢٥٠).\nتنبيه: أشار شعيب الأرنؤوط في تحقيقه على سير أعلام النبلاء (٩/ ٣١٧)، أن البخاري ذكر هذا الراوي في التاريخ الكبير والصغير، وأنه وقع فيهما \"سعيد\" بدل \"سعد\"، وهو كما قال، إلا أن الذي ترجم له البخاري وسماه سعيد بن الصلت متقدم على هذا، فإن ذاك سمع ابن عباس كما ذكر البخاري في التاريخ الكبير (٣/ ٤٨٣).\nووقع في الثقات لابن حبان (٨/ ١٢٠)، في ترجمة شاذان أنه روى عن جده سعيد بن الصلت، وهو تصحيف، وقد ذكره على الصواب لما ترجم له. (انظر: الثقات، ٦/ ٣٧٨).\n(^٣) سليمان بن مهران الأسدي.\n(^٤) محمد بن عبد الملك بن مروان، أبو جعفر الواسطي.\n(^٥) هو ابن عبد الله بن الحارث النخعي، أبو عبد الله الكوفي، القاضي.\n(^٦) ذكوان السمان المدني.\n(^٧) سعد بن مالك بن سنان.\n(^٨) سيأتي في الحديث الذي بعده أنهما صفوان بن المعطل وزوجته.\n(^٩) هذا الحديث يعتبر من الزوائد، إذ لم يخرجه الإمام مسلم. وقد أخرجه الدارمي (السنن، كتاب الصيام، باب النهي عن صوم المرأة تطوعا إلا بإذن زوجها، ٢/ ١٢)، عن يزيد بن هارون بدون ذكر قصة المجيء، ولم أر من أخرج الحديث من طريق شاذان. وأخرجه أبو داود (كتاب الصوم، باب المرأة تصوم بغير إذن زوجها، ٢/ ٨٢٧ /٢٤٥٩)، وابن ماجه (كتاب الصيام، باب المرأة تصوم بغير إذن زوجها، ١/ ٥٦٠ / ١٧٦٢)، والإمام أحمد (المسند، ٣/ ٨٠، ٨٤)، وأبو يعلى (المسند، ٢/ ١١/ ١٠٣٣، و٢/ ٦٠/ ١١٦٩)، ومن طريقه ابن حبان (الإحسان، ٤/ ٣٥٤/ ١٤٨٨)، والطحاوي في شرح مشكل الآثار (٥/ ٢٨٦/ ٢٠٤٤)، والحاكم في المستدرك (١/ ٤٣٦)، وابن عساكر في تاريخ دمشق (٨/ ١/ ق ١٧٦ أ)، كلهم من طرق عن الأعمش به، وسيأتي ذكر هذه الطرق كما هي عند المصنف، وفي بعضها ذكر القصة كاملة. =\n⦗١٥٢⦘ = وقد صحح الحديث على شرط الشيخين الحاكم ووافقه الذهبي (المستدرك، الموضع السابق)، وصحح إسناده الحافظ ابن حجر (الإصابة، ٢/ ١٩١)، وقال في تعجيل المنفعة (ص ١٢٧): سنده جيد، وفي فتح الباري (٨/ ٤٦٢): رجاله رجال الصحيح. وصححه على شرطهما أيضا الألباني (سلسلة الأحاديث الصحيحة، ١/ ٦٨٠/ ٣٩٥)، وشعيب الأرنؤوط (الإحسان، ٤/ ٣٥٥).\nوذكر الحافظ ابن حجر أن البزار أعل الحديث بتدليس الأعمش، حيث لم يصرح بالسماع من أبي صالح، وبأنه ليس له أصل، وبمخالفته لحديث عاثشة الثابت في الصحيحين في قصة الإفك أن صفوان قال: \"والله ما كشفت كنف أنثى قط\"، وذكر أن البخاري مال إلى تضعيفه أيضا بهذه المخالفة. ثم أجاب بما حاصله أن الأعمش صرح بالتحديث عند ابن سعد (ولم أجده في المطبوع من الطبقات)، وبأن أبا داود ذكر إسنادا متابعا لإسناد القصة، وبأن النفي المذكور في حديث عائشة محمول على ما قبل القصة، ولا مانع أن يتزوج بعد ذلك، وقال بمثل هذا الأخير ابن القيم. (انظر: التاريخ الصغير، ١/ ٤٣، تهذيب سنن أبي داود، ٣/ ٣٣٦، فتح الباري، ٨/ ٤٦٢، الإصابة في تمييز الصحابة، ٢/ ١٩١).\n(^١٠) انظر: سنن الدارمي، الموضع السابق.","vol":"8","page":150},{"text":"٣١٦٢ - ز- حدثنا محمد بن الفرج الأزرق (^١)، حدثنا يحيى ابن غيْلان، حدثنا أبو عوانة (^٢)، عن الأعمش، عن أبي صالح، عن أبي سعيد،\n⦗١٥٣⦘ قال: جاءت امرأة صفوان بن المعطَّل (^٣) إلى رسول الله ﷺ تشكو زوجها، وذكر الحديث. قال: إني رجل شاب، وإنها تصوم بغير إذني ولا أصبر. فنهى رسول (^٤) الله ﷺ أن يصمن إلا بإذن أزواجهن (^٥).\n_________\n(^١) محمد بن الفرج بن محمود البغدادي، أبو بكر الأزرق.\n(^٢) وضّاح اليشكري.\n(^٣) السلمي الذكواني، أبو عمرو، أسلم قبل المريسيع، وقتل في غزوة أرمينية شهيدا سنة ١٩ (تاريخ دمشق، ٨/ ١/ ق ١٧٤ أ، الإصابة، ٢/ ١٩٠، مرويات غزوة بني المصطلق، ٢٤٨). والمعطل بمضمومة وفتح مهملة وشدة طاء مفتوحة (المغني في الضبط، ص ٢٣٥).\n(^٤) (م ٢/ ٢٠ / ب).\n(^٥) أخرجه ابن ماجه (الموضع السابق)، عن محمد بن يحيى الذهلي، عن يحيى بن حماد، عن أبي عوانة به، بدون ذكر القصة، بل اقتصر على اللفظ المرفوع فقط. وفي إسناد المصنف محمد بن الفرج الأزرق، وقد تابعه الذهلي متابعة قاصرة.","vol":"8","page":152},{"text":"٣١٦٣ - ز- حدثنا (^١) أبو داود السِّجْزي (^٢)، حدثنا عثمان ابن أبي شيبة (^٣)، حدثنا جرير (^٤)، عن الأعمش، عن أبي صالح، عن أبي سعيد الخُدري، قال: جاءت امرأة إلى النبي ﷺ وزوجها يختصمان إليه. فقال النبي ﷺ: \"لا تصومنّ امرأة (^٥) إلا\n⦗١٥٤⦘ بإذن زوجها وذكر الحديث (^٦).\n_________\n(^١) في م زيادة: \"حدثنا أبو عوانة\".\n(^٢) في (م): \"السجستاني\" مكان \"السجزي\"، والحديث في سننه كما تقدم، وذكر القصة كاملة.\n(^٣) الحافظ، واسم أبي شيبة محمد بن إبراهيم العبسي، أبو الحسن الكوفي.\n(^٤) ابن عبد الحميد الضبي.\n(^٥) تحرف في م إلي: أحدكم.\n(^٦) أخرجه من هذا الطريق أحمد، وأبو يعلى، والطحاوي، وابن حبان، والحاكم، والبيهقي (٤/ ٣٠٣)، وابن عساكر. وقد تقدم ذكر مواضعه من هذه المصادر.","vol":"8","page":153},{"text":"٣١٦٤ - ز- حدثنا أبو داود الحراني (^١)، حدثنا علي بن المديني، حدثنا سفيان بن عيينة، عن أبي الزناد (^٢)، عن الأعرج (^٣)، عن أبي هريرة عن النبي ﷺ، قال: \"لا تصوم المرأة -وزوجها شاهد- يومًا من غير شهر رمضان إلا بإذنه (^٤) \".\n⦗١٥٥⦘ قال علي: (^٥)، ثم حدثنا به سفيان بعد ذاك عن أبي الزناد، عن موسى بن أبي عثمان (^٦)، عن أبيه (^٧)، عن أبي هريرة عن النبي ﷺ بمثله (^٨)، فراددته فيه فثبت على موسى بن أبي عثمان ورجع عن الأعرج.\n_________\n(^١) سليمان بن سيف.\n(^٢) عبد الله بن ذكوان القرشي مولاهم، أبو عبد الرحمن المدني.\n(^٣) عبد الرحمن بن هرمز الهاشمي مولاهم، أبو داود المدني.\n(^٤) لم يخرجه الإمام مسلم من هذا الطريق، وأخرجه من طريق همام بن منبه عن أبي هريرة، وسيأتي. وأخرجه الترمذي (كتاب الصوم، باب ما جاء في كراهية صوم المرأة إلا بإذن زوجها، ٣/ ١٥١)، ومن طريقه البغوي في شرح السنة (١/ ٣٢٦ / ١٧٧١)، وابن ماجه (كتاب الصيام، باب في المرأة تصوم بغير إذن زوجها، ١/ ٥٦٠ / ١٧٦١)، والنسائي في الكبرى (كتاب الصيام، باب الكراهية للصائم المتطوع أن يفطر، ٢/ ٢٤٦ / ٣٢٨٨)، وأحمد (المسند، ٢/ ٢٤٥ و٤٦٤)، والدارمي (كتاب الصيام، باب النهي عن صوم المرأة تطوعا إلا بإذن زوجها، ٢/ ١٢)، وابن خزيمة (٣/ ٣١٩/ ٢١٦٨)، وأبو يعلى (المسند، ٥/ ٤٧٠/ ٦٢٤٤)، من طرق عن سفيان به، وكلها بزيادة: \"من غير شهر رمضان\" ما عدا طريقين عند أحمد، والدارمي بدونها. وإنما اعتبرت الحديث من الزوائد بسبب هذه الزيادة عند المصنف.\n(^٥) هو ابن المديني.\n(^٦) التبّان -بمثناة وموحدة- المدني مولى المغيرة بن شعبة. قال الحافظ: مقبول (تقريب التهذيب، ٥٥١). وفي طبقته موسى بن عثمان الكوفي، وجعلهما المزي واحدا، وقد فرق بينهما ابن أبي حاتم، ونبه الحافظ ابن حجر على أن خلط الإثنين وهم. (انظر: الجرح والتعديل، ٨/ ١٥٣، تهذيب الكمال، ٢٩/ ١١٤).\n(^٧) أبو عثمان التبّان، مولى المغيرة بن شعبة، قيل اسمه سعيد، وقيل عمران. قال الحافظ: مقبول. وقال أيضا: ذكره ابن حبان في الثقات، وحسّن له الترمذي حديثا (تهذيب التهذيب، ١٢/ ١٦٣ - ١٦٤، تقريب التهذيب، ٦٥٧). وما ذكره الحافظ عن ابن حبان لم أره في النسخة المطبوعة من كتاب الثقات، وانظر لتحسين الترمذي له كتاب البر والصلة، باب ما جاء في رحمة المسلمين، (٤/ ٢٨٥ /١٩٢٣).\n(^٨) علقه البخاري في الصحيح (كتاب النكاح، باب لا تأذن المرأة في بيت زوجها لأحد إلا بإذنه، ٩/ ٢٩٥)، وسيأتي ذكر سائر من أخرجه من هذا الطريق عن سفيان في الحديث الذي بعده.","vol":"8","page":154},{"text":"٣١٦٥ - ز- حدثنا الترمذي (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، عن أبي الزناد، قال: أخبرني موسى بن أبي عثمان، عن أبيه، عن\n⦗١٥٦⦘ أبي هريرة، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) أبو إسماعيل، محمد بن إسماعيل بن يوسف السلمي.\n(^٢) عبد الله بن الزبير أبو بكر الأسدي المكي. والحديث في مسنده (٢/ ٤٤٣).\n(^٣) ابن عيينة.\n(^٤) أخرجه من هذا الطريق النسائي في الكبرى (كتاب الصيام، باب الكراهية للصائم المتطوع أن يفطر، ٢/ ٢٤٦/ ٣٢٨٧)، وأحمد (المسند، ٢/ ٢٤٥)، وابن حبان (الإحسان، ٨/ ٣٣٩/ ٣٥٧٣)، كلاهما عن ابن عيينة به. وقد نص المزي على أن سفيان في هذا الإسناد هو ابن عيينة. وقد رواه الثوري عن أبي الزناد عن موسى بن أبي عثمان به. أخرجه النسائي أيضا في الكبرى (كتاب الصيام، باب صوم المرأة بغير إذن زوجها، (٢/ ١٧٥/ ٢٩٢٠)، وأحمد (المسند، ٢/ ٤٤٤، ٤٧٦)، والدارمي (كتاب الصيام، باب النهي عن صوم المرأة تطوعا إلا بإذن زوجها، ٢/ ١٢)، والحاكم (المستدرك، ٤/ ١٧٣).","vol":"8","page":155},{"text":"٣١٦٦ - ز- حدثنا أبو الأزهر (^١)، والدبري (^٢)، عن عبد الرزاق (^٣)، عن معمر (^٤)، عن همام بن منبِّه (^٥) عن أبي هريرة، قال: قال النبي ﷺ: \"لا تصوم المرأة وبعلها شاهد إلا بإذنه في غير رمضان\" (^٦).\n_________\n(^١) أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٣) ابن همام الصنعاني، والحديث في مصنفه (٤/ ٣٠٥/ ٧٨٨٦)، بأطول منه، لكن ليس فيه: \"في غير رمضان\".\n(^٤) ابن راشد الأزدي.\n(^٥) والحديث في صحيفته (برقم ٧٦)، بأطول منه، وليس فيه: \"في غير رمضان\".\n(^٦) الحديث أخرجه الإمام مسلم عن محمد بن رافع عن عبد الرزاق بأطول منه، (كتاب الزكاة، باب ما أنفق العبد من مال مولاه، ٢/ ٧١١)، وهو عند البخاري من طريق ابن المبارك عن معمر به (كتاب النكاح، باب صوم المرأة بإذن زوجها تطوعا، =\n⦗١٥٧⦘ = ٩/ ٢٩٣)، وليس عندهما: \"في غير رمضان\". وهي عند أبي داود من طريق الحسن بن علي عن عبد الرزاق (كتاب الصوم، باب المرأة تصوم بغير إذن زوجها، ٢/ ٨٢٦ / ٢٤٥٨).","vol":"8","page":156},{"text":"٣١٦٧ - حدثنا محمد بن حيويه (^١)، أخبرنا أبو اليمان (^٢)، عن شعيب (^٣)، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال النبي ﷺ \"لا يحِل لامرأةٍ تصُوم وزوجُها شاهدٌ إلا بإذنه (^٤) \".\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني.\n(^٢) الحكم بن نافع البهراني. ووقع في (م): أبو النعمان، وهو تحريف.\n(^٣) ابن أبي حمزة الأموي مولاهم، أبو بشر الحمصي.\n(^٤) الحديث ليس عند الإمام مسلم بهذا الإسناد. وأخرج متنه بإسناد الحديث السابق. وهو عند البخاري عن أبي اليمان بأطول منه (كتاب النكاح، باب لا تأذن المرأة في بيت زوجها لأحد إلا بإذنه، ٩/ ٢٩٥). وفي هذه الرواية ما يدل على أن لأبي الزناد شيخين في رواية هذا الحديث، الأعرج، وموسى بن أبي عثمان. وأن رواية علي بن المديني عن ابن عيينة المتقدمة، ليست علة للطريق التي فيها ذكر الأعرج، وهو مقتضى صنيع البخاري في إيراد الطريق التي فيها موسى بن أبي عثمان بعد رواية الأعرج، والله أعلم. وحيث إن الحديث ليس فيه زيادة: \"في غير رمضان\"، لم أعتبره من الزوائد.","vol":"8","page":157},{"text":"<span data-type='title' id=toc-502>باب بيان فضيلة صوم عرفة وثوابه، وثواب صوم يوم (^١)، عاشوراء، والترغيب في صوم يوم الاثنين، وفضيلة صوم ثلاثة أيام من كل شهر، والدليل على أنه ليس لنصف الشهر في الصوم فضل على أوله وآخره، وأنه إذا صام ثلاثة أيام من الشهر، من أيِّه كان، كُتب به صيام الدهر</span>\n_________\n(^١) (م ٢/ ١٢١/ أ).","vol":"8","page":158},{"text":"٣١٦٨ - حدثنا الصاغاني، حدثنا روح بن عبادة، حدثنا شعبة، قال: سمعت غيلان بن جرير، يحدث عن عبد الله بن معْبَد الزِّمَّاني، عن أبي قتادة -قال: قلت: الأنصاري؟ قال: الأنصاري- أن رسول الله ﷺ سئل عن صومه، فغضب. فقال: عمر بن الخطاب ﵁: رضينا بالله ربًّا، وبالإسلام دينًا -قال شعبة (^١): وأحسبه قال: وبمحمد رسولًا (^٢)، قال: فسئل عن من صام الدهر، فقال: \"لا صام ولا أفطر\"، أو \"ما صام وما أفطر\". قال: وسئل عن صوم يومين وإفطار يوم، قال: \"ومن يطيق ذلك؟ \" [وسئل عن صوم يوم وإفطار يومين، قال: \"ليت الله قوّانا\n⦗١٥٩⦘ لذلك\"] (^٣)، وسئل عن صوم يوم وإفطار يوم، قال: \"ذاك صوم أخي داود ﵇\". قال: وسئل عن صوم يوم الاثنين والخميس، قال: \"ذاك يوم وُلدتُ فيه، ويومُ بُعثتُ فيه، ويومُ أُنزل عليَّ فيه\". ثم قال: \"صوم ثلاثة أيام من كل شهر، ورمضان إلى رمضان، صوم الدهر. وسئل عن صوم يوم عرفة، فقال: \"يكفر السنة الماضية والباقية\". وسئل عن صوم يوم عاشوراء، فقال: \"يكفر السنة الماضية\" (^٤).\n_________\n(^١) كذلك قال يحيى بن سعيد القطان، عن شعبة كما عند أحمد (المسند، ٥/ ٢٩٦)، وهو عند مسلم من طريق غندر عن شعبة بدون الشك (كتاب الصيام، باب استحباب صيام ثلاثة أيام من كل شهر، إلخ ٢/ ٨١٩).\n(^٢) زاد غندر ويحيى القطان وغيرهما: \"وببيعتنا بيعة\".\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) رواه مسلم عن محمد بن المثنى، ومحمد بن بشار، كلاهما عن محمد بن جعفر، عن شعبة به، وفيه: \"أو أنزل عليّ فيه\" (الموضع السابق). ولم يذكر الإمام مسلم \"الخميس\" لما يراه وهما في الحديث، وقد تقدم البحث فيه (ح ٣١٤٥). ورواه الطبري في تهذيب الآثار (١/ ٢٩٦)، من هذا الطريق عن شعبة، فلم يذكره أيضا، فخالف مسلما وابن خزيمة حيث رويا الحديث بالإسناد نفسه بإثبات ذكره، بيد أن مسلما سكت عن ذكره، وأفصح بأن ذلك لما يراه وهما. (انظر: صحيح ابن خزيمة، ٣/ ٢١١٧/٢٩٩).","vol":"8","page":158},{"text":"٣١٦٩ - حدثنا أبو داود السجستاني، حدثنا موسى بن إسماعيل، حدثنا مهدي (^١) ح.\nقال: وحدثنا مسلم (^٢)، حدثنا أبان (^٣)، عن غيلان، بإسناده. وقالا\n⦗١٦٠⦘ فيه: قال: يا رسول الله (^٤)، أرأيت صوم الاثنين والخميس؟ فقال: \"فيه وُلدتُ، وفيه أُنزل عليّ القرآن\" (^٥)، قال مسلم: أظن أنه سئل عن صوم يوم الاثنين والخميس، هو غلط (^٦).\n_________\n(^١) ابن ميمون.\n(^٢) ابن إبراهيم الفراهيدي.\n(^٣) ابن يزيد العطار.\n(^٤) في م زيادة: ﷺ، وهو خطأ من الناسخ، منشؤه أن النص كان هكذا: قال: حدثنا رسول الله ﷺ، فشطب على حدثنا، وزاد (يا)، قبل (رسول الله)، ولم يشطب على (ﷺ)، وجاءت العبارة في المطبوع بإسقاط (يا)، وبإثبات (ﷺ)، فلم تستقم.\n(^٥) الحديث تقدم عند المصنف بإسناده ومتنه، (ح ٣١٤٥).\n(^٦) مسلم هو ابن الحجاج، الإمام، والكلام في صحيحه، وهو ينص على ذكر الخميس خاصة (الموضع السابق).","vol":"8","page":159},{"text":"٣١٧٠ - حدثنا أبو أمية (^١)، وإبراهيم بن مرزوق، قالا: حدثنا روح ابن عبادة، عن حسين المعلِّم (^٢)، عن يحيى (^٣)، بن أبي كثير، عن أبي سلمة (^٤)، عن عبد الله بن عمرو، قال: دخل عليّ رسول الله ﷺ، فقال: \"ألم أخبر أنك تقوم الليل، وتصوم النهار قلت: بلى. قال: \"فلا تفعل. قم ونم، وصم وأفطر، فإن لجسدك عليك حقا، [ولعينك عليك حقا، وإن\n⦗١٦١⦘ لزورك (^٥) عليك حقا، وإن لزوجتك عليك حقا] (^٦)، وإنك عسى أن يطول بك عمر، وإن من حسبك أن تصوم من كل شهر ثلاثة أيام، بكل حسنة عشر أمثالها، فذلك صوم الدهر كله\". قال: فشددتُ، فشدّد عليّ. قلت: إني أطيق أكثر من ذلك. قال: \"فصم صوم نبي الله داود\". قلت: (^٧) وما صوم نبي الله داود؟ قال: \"نصف الدهر\" (^٨).\n_________\n(^١) محمد بن إسماعيل بن مسلم.\n(^٢) حسين بن ذكوان المعلِّم العوذي، بمفتوحة وسكون الواو وبذال معجمة، منسوب إلى عوذ بن غالب، البصري.\n(^٣) (م ٢/ ١٢١/ ب).\n(^٤) ابن عبد الرحمن بن عوف.\n(^٥) بفتح الزاي وسكون الواو، أي الضيف (فتح الباري، ٤/ ٢١٨).\n(^٦) ما بين المعقوفين سقط من (م).\n(^٧) في (م): قالت: وهو خطأ، والصواب ما أثبت، وهو الذي في ل.\n(^٨) رواه مسلم عن زهير بن حرب، عن روح به (كتاب الصيام، باب النهي عن صوم الدهر، إلخ، ٢/ ٨١٤). ورواه البخاري عن إسحاق بن منصور، عن روح به (كتاب الأدب، باب حق الضيف، ١٠/ ٥٣١).\nقال مسلم: \"لم يقل: \"وإن لزورك عليك حقا\"، ولكن قال: \"وإن لولدك عليك حقا\". فلعل هذا من زهيرٍ، شيخِ مسلم، وإلا فقد رواه البخاري بمثل رواية المصنف من طريق إسحاق بن منصور الآنفة الذكر، ومن رواية الأوزاعي (كتاب الصوم، باب حق الجسم في الصوم، ٤/ ٢١٧، ٢١٨).","vol":"8","page":160},{"text":"٣١٧١ - حدثنا أحمد بن محمد بن عيسى القاضي البِرْتي (^١) حدثنا موسى بن مسعود، حدثنا سَليم بن حيَّان (^٢)، عن سعيد\n⦗١٦٢⦘ ابن مِيناء (^٣)، قال: سمعت عبد الله بن عمرو، يقول: قال لي رسول الله ﷺ: \"بلغني أنك تصوم النهار، وتقوم الليل، فلا تفعل، فإن لجسدك عليك حقًّا، ولعينك عليك حقًّا، ولزوجتك عليك حقًّا. صم وأفطر، صم من كل شهر ثلانة أيام فذلك صيام الدهر\". قلت: إني أجد قوة. قال: \"صم صوم داود: صم يوما وأفطر يوما\". فكان عبد الله يقول: فليتني كنت أخذت بالرخصة (^٤).\n_________\n(^١) بالكسر فالسكون وفوقية، نسبة إلى برت، قرية بنواحي بغداد.\n(^٢) سليم، بفتح أوله، بن حيان، بمهملة وتحتانية. قال الحافظ: لم يوجد في الصحيحين بفتح السين وكسر اللام غيره (تقريب التهذيب، ٢٤٩، تبصير المنتبه، ٢/ ٦٩٠).\n(^٣) بكسر الميم ومد النون (خلاصة تذهيب تهذيب الكمال، ١/ ٣٩١).\n(^٤) رواه مسلم عن زهير بن حرب، ومحمد بن حاتم، عن ابن مهدي، عن سليم بن حيان به (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٧). وفي إسناد المصنف أبو حذيفة موسى بن مسعود النهدي، وقد تابعه عبد الرحمن بن مهدي عند مسلم. والحديث من أفراد مسلم من بين أصحاب الكتب الستة (تحفة الأشراف، ٦/ ٣٠٠/ ٨٦٤٩).","vol":"8","page":161},{"text":"٣١٧٢ - حدثنا يزيد بن عبد الصمد (^١)، حدثنا آدم (^٢)، حدثنا شيبان (^٣)، ح.\nوحدثنا أبو أمية (^٤)، حدثنا أبو الوليد (^٥)، حدثنا عكرمة بن عمار (^٦)، ح.\n⦗١٦٣⦘ وحدثنا عباس (^٧)، حدثنا هارون بن إسماعيل (^٨)، حدثنا علي ابن المبارك (^٩)، كلهم عن يحيى بن أبي كثير، عن أبي سلمة، عن عبد الله ابن عمرو. وذكروا حديثهم فيه (^١٠).\n_________\n(^١) يزيد بن محمد بن عبد الصمد الدمشقي.\n(^٢) ابن أبي إياس، واسم أبي إياس عبد الرحمن، أبو الحسن العسقلاني.\n(^٣) ابن عبد الرحمن التميمي مولاهم النحوي، أبو معاوية البصري.\n(^٤) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٥) هشام بن عبد الملك الطيالسي، البصري.\n(^٦) العجلي مولاهم، أبو عمار اليمامي.\n(^٧) ابن محمد بن حاتم الدوري.\n(^٨) الخزاز، بمعجمات البصري (تقريب التهذيب، ٥٦٨).\n(^٩) الهنُائي.\n(^١٠) رواه مسلم عن عبد الله بن محمد الرومي، عن النضر بن محمد، عن عكرمة بن عمار بأطول منه، وفي صدره قصة. وأخرجه من طريق شيبان، لكن جعل بين يحيى وأبي سلمة، محمد بن عبد الرحمن مولى بني زهرة، لكنه قال: وأحسبني قد سمعته أنا من أبي سلمة. وبينت رواية عكرمة أنه دخل يحيى ومحمد بن عبد الرحمن جميعا على أبي سلمة فسمعا الحديث منه. واقتصر في حديث شيبان على ذكر ما يتعلق بقراءة القرآن، ولم يذكر الصوم. ورواه البخاري عن إسحاق بن راهويه، عن هارون بن إسماعيل، عن علي بن المبارك بهذا الإسناد. والأحاديث عند البخاري ومسلم بألفاظها. وقد صرح يحيى بن أبي كثير في رواية عكرمة بن عمار بالتحديث، وقد تابعه على ذلك علي بن المبارك عند البخاري (الموضع نفسه).","vol":"8","page":162},{"text":"٣١٧٣ - حدثنا يونس بن حبيب، وعمَّار بن رجاء، قالا: حدثنا أبو داود (^١)، ح.\nوحدثنا عبد الملك بن محمد البصري (^٢)، حدثنا عبد الصمد (^٣)، كلاهما\n⦗١٦٤⦘ عن شعبة، عن عباس الجُريْري (^٤)، عن أبي عثمان النَّهْدي (^٥)، عن أبي هريرة، قال: \"أوصاني خليلي ﷺ بثلاث: صوم ثلاثة أيام من الشهر، والوتر قبل النوم، (^٦)، وصلاة الضحى\" (^٧).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (٣١٥/ ٢٣٩٢).\n(^٢) أبو قلابة الرقاشي.\n(^٣) ابن عبد الوارث بن سعيد العنبري مولاهم، أبو سهل البصري.\n(^٤) عباس بن فروخ -بفتح الفاء وتشديد الراء وآخره معجمة- والجريري -بضم الجيم.\n(^٥) عبد الرحمن بن مل، بلام ثقيلة والميم مثلثة. والنهدي بفتح النون وسكون الهاء بعدها دال مهملة، نسبة إلى نهد بن زيد، من قضاعة. (اللباب في تهذيب الأنساب، ٣/ ٣٣٦، تقريب التهذيب، ٣٥١).\n(^٦) (م ٢/ ١٢٢ / أ).\n(^٧) رواه مسلم عن محمد بن المثنى، وابن بشار، كلاهما عن محمد بن جعفر، عن شعبة، عن عباس الجريري، وأبي شمر الضبعي، عن أبي عثمان النهدي به، ولم يذكر لفظه بل أحال على لفظ حديث أبي التياح. ورواه أيضا عن شيبان بن فروخ، عن عبد الوارث بن سعيد، عن أبي التياح، عن أبي عثمان به. وعن سليمان بن معبد، عن معلى بن أسد، عن عبد العزيز بن مختار، عن عبد الله الداناج، عن أبي رافع، عن أبي هريرة به (كتاب صلاة المسافرين وقصرها، باب استحباب صلاة الضحى، ١/ ٤٩٩). ورواه البخاري عن مسلم بن إبراهيم، عن شعبة بمثل لفظ المصنف (كتاب التهجد، باب صلاة الضحى في الحضر، ٣/ ٥٦)، وعن أبي معمر، عن عبد الوارث، عن أبي التياح، عن أبي عثمان به (كتاب الصوم، باب صيام البيض: ثلاث عشرة وأربع عشرة وخمس عشرة، ٤/ ٢٢٦).","vol":"8","page":163},{"text":"٣١٧٤ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا شعبة،\n⦗١٦٥⦘ عن يزيد الرِّشْك (^٢)، عن معاذة العدوية (^٣)، قالت: قلت لعائشة: أكان رسول الله ﷺ يصوم ثلاثا من الشهر؟ قالت: نعم. قلت: من أي الشهر؟ قالت: كان لا يبالي من أيِّهِ صام (^٤).\n_________\n(^١) الطيالسي، والحديث في مسنده (٢٢٠/ ١٥٧٢).\n(^٢) يزيد بن أبي يزيد الضبعي، أبو الأزهر القسَّام، البصري، ويعرف بالرشك، بكسر راء وسكون معجمة وبكاف، صفة له. (المغني في الضبط، ص ١١١).\n(^٣) معاذة بنت عبد الرحمن العدوية، أم الصهباء البصرية.\n(^٤) رواه مسلم عن شيبان بن فروخ، عن عبد الوارث، عن يزيد الرشك به. (كتاب الصيام، باب استحباب صيام ثلاثة أيام من كل شهر إلخ، ٢/ ٨١٨).","vol":"8","page":164},{"text":"<span data-type='title' id=toc-503>باب ذكر الخبر الذي يبيِّنُ أنه ليس في السنة شهر يصام فيه بعد رمضان أفضل من المحرم، وأنه ليس يوم في السنة بعه رمضان يصومه الصائم أفضل من يوم عاشوراء</span>","vol":"8","page":166},{"text":"٣١٧٥ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، ح.\nوحدثنا عمر بن سهل المصيصي (^١)، حدثنا يعقوب بن إسحاق الحضرمي، قالا: حدثنا ابن عيينة، عن عبيد الله بن أبي يزيد، سمع ابن عباس قال: ما علمت أن رسول الله ﷺ صام يومًا يتحرى صومه إلا هذا اليوم، يوم عاشوراء، ولا شهرًا إلا شهر رمضان (^٢).\n_________\n(^١) لم أقف عليه.\n(^٢) رواه مسلم عن أبي بكر بن أبي شيبة، وعمرو الناقد، كلاهما عن ابن عيينة به، غير أنه قال: \"يطلب فضله على الأيام\" بدل: \"يتحرى صومه\". ورواه البخاري عن عبيد الله بن موسى، عن ابن عيينة به أيضا، وفيه: \"يتحرى صيام يوم فضله على غيره\" (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٥).","vol":"8","page":166},{"text":"٣١٧٦ - حدثنا الصاغاني (^١)، حدثنا حجاج (^٢)، عن ابن جريج (^٣)، ح.\nوحدثنا الدَّبري (^٤)، عن عبد الرزاق (^٥)، عن ابن جريج، عن\n⦗١٦٧⦘ عبيد الله بن أبي يزيد، سمع ابن عباس يقول: ما علمت أن رسول الله ﷺ كان يتحرى صيام يوم يبتغي فضله على غيره إلا هذا اليوم ليوم عاشوراء، أو شهر رمضان (^٦).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم.\n(^٤) إسحاق بن إبراهيم بن عباد.\n(^٥) الحديث في مصنفه (٤/ ٢٨٧/ ٧٨٣٨).\n(^٦) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به، وفيه تصريح ابن جريج بالخبر، وأحال مسلم بلفظه على لفظ حديث ابن عيينة، فاستفيد من رواية المصنف بيان اللفظ المحال به، وهو من فوائد الاستخراج.","vol":"8","page":166},{"text":"٣١٧٧ - حدثنا ابن أبي الحارث (^١)، حدثنا حجاج (^٢)، وروح (^٣)، عن ابن جريج بإسناده مثله (^٤).\n_________\n(^١) أحمد بن محمد بن يوسف ابن أبي الحارث، أبو جعفر البزاز -بزايين- البغدادي.\n(^٢) الأعور.\n(^٣) ابن عبادة.\n(^٤) زاد أبو عوانة على الإمام مسلم طريق حجاج الأعور، وروح بن عبادة من طرق رواية هذا الحديث عن ابن جريج، وهو من فوائد الاستخراج. وكذلك حصل له العلو المعنوي برواية الحديث من طريق حجاج عن ابن جريج، فإن حجاجا كان أثبت أصحابه.","vol":"8","page":167},{"text":"٣١٧٨ - حدثنا أبو الأحوص (^١) صاحبنا، قال: أخبرنا سعيد ابن منصور، حدثنا أبو عوانة (^٢)، عن أبي بشر (^٣)، عن حميد بن عبد الرحمن\n⦗١٦٨⦘ الحميري، عن أبي هريرة، قال: قال رسول الله ﷺ: \"أفضل الصيام بعد شهر رمضان شهر الله المحرم، وأفضل الصلاة بعد (^٤)، الفريضة صلاة الليل (^٥).\n_________\n(^١) إسماعيل بن إبراهيم بن الوليد الإسفراييني، أبو الأحوص. قال الحافظ ابن حجر: \"روى عنه أبو عوانة في صحيحه عدة أحاديث يقول فيها: حدثنا أبو الأحوص صاحبنا، ونسبه في بعضها\". وبهذا يتميز عن أبي الأحوص قاضي عكبرا الذي تقدم عند المصنف (ح ٣٠٧٩).\n(^٢) وضّاح اليشكري.\n(^٣) جعفر بن إياس.\n(^٤) (م ٢/ ١٢٢ /ب).\n(^٥) رواه مسلم عن قتيبة بن سعيد، عن أبي عوانة به (كتاب الصيام، باب فضل صوم المحرم، ٢/ ٨٢١)، وقد سبق أن أورده المصنف تعليقا من طريق أبي الوليد الطيالسي، عن أبي عوانة به عقب (ح ٣١٥٤).","vol":"8","page":167},{"text":"<span data-type='title' id=toc-504>باب صفة بدو عاشوراء وأمر النبي ﷺ أصحابه بصومه</span>","vol":"8","page":169},{"text":"٣١٧٩ - حدثنا إبراهيم بن مرزوق، والصاغاني، قالا: حدثنا روح ابن عبادة، حدثنا شعبة، حدثنا أبو بشر (^١)، عن سعيد بن جبير، عن ابن عباس، أنه قال: لما قدم رسول الله ﷺ المدينة، وجد اليهود تصوم عاشوراء، فسألهم عن ذلك، فقالوا: هذا اليوم الذي ظهر فيه موسى على فرعون. قال: \"أنتم أولى بموسى منهم، فصوموه\" (^٢).\n_________\n(^١) جعفر بن إياس.\n(^٢) رواه مسلم عن محمد بن بشار، وأبي بكر بن نافع، جميعا عن محمد بن جعفر، عن شعبة به، وأحال بلفظه على لفظ حديث هشيم الآتي عند المصنف بعد هذا. ورواه البخاري عن يعقوب بن إبراهيم، عن روح، وعن محمد بن بشار، عن محمد ابن جعفر، كلاهما عن شعبة به. وفي رواية روح عنده: \"نحن أولى بموسى منهم\" (كتاب التفسير، باب (ولقد أوحينا إلى موسى أن أسر بعبادى …) الآية (طه، الآية ٧٧)، ٨/ ٤٣٤، وباب ﴿وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ …﴾ الآية (يونس، الآية ٩٠)، (٨/ ٣٤٨). وفي رواية المصنف بيان اللفظ المحال به عند مسلم، وهو من فوائد الاستخراج.","vol":"8","page":169},{"text":"٣١٨٠ - حدثنا أبو داود (^١)، حدثنا زياد بن أيوب، حدثنا هشيم (^٢)، أخبرنا أبو بشر، عن سعيد بن جبير، عن ابن عباس، لما قدم النبي ﷺ\n⦗١٧٠⦘ المدينة، فذكر نحوه (^٣).\n_________\n(^١) سليمان بن الأشعث، والحديث في سننه (كتاب الصوم، باب في صوم يوم عاشوراء، ٢/ ٨١٨ / ٢٤٤٤).\n(^٢) ابن بشير السلمي.\n(^٣) رواه مسلم عن يحيى بن يحيى، عن هشيم به (الموضع السابق). وهو عند البخاري عن زياد بن أيوب به (كتاب مناقب الأنصار، باب إتيان اليهود النبي ﷺ حين قدم المدينة، ٧/ ٢٧٤). ولم يصرح هشيم عند مسلم بالتحديث، وقد صرح به عند أبي عوانة، وهذا من فوائد الاستخراج.","vol":"8","page":169},{"text":"٣١٨١ - حدثنا الصاغاني، حدثنا سليمان بن حرب، حدثنا وُهيْب (^١)، عن أيوب (^٢)، عن عبد الله بن سعيد بن جبير، عن أبيه، عن ابن عباس، قال: قدم رسول الله ﷺ المدينة واليهود صيام، قال لهم: \"ما هذا؟ \"، قالوا: هذا يوم فلق الله البحر علي بني إسرائيل، وغرَّق عدوهم. صامه موسى، فنحن نصومه. قال رسول الله ﷺ: \"فأنا أولى بموسى (^٣) منكم\". فصامه وأمر بصيامه (^٤).\n_________\n(^١) ابن خالد بن علان الباهلي.\n(^٢) ابن أبي تميمة كيسان السختياني.\n(^٣) في (م): بصومه.\n(^٤) لم يروه مسلم من طريق وهيب، ورواه من وجهين آخرين عن أيوب، وسيأتي ذكرها.\nفقد زاد أبو عوانة على الإمام مسلم هذا الطريق، وهو من فوائد الاستخراج.","vol":"8","page":170},{"text":"٣١٨٢ - حدثنا ابن أبي مَسَرَّة (^١)، حدثنا الحميْدي (^٢)، حدثنا\n⦗١٧١⦘ سفيان (^٣)، حدثنا أيوب السَّخْتِياني، حدثنا عبد الله بن سعيد بن جبير، عن أبيه، عن ابن عباس، قال: قدم النبي ﷺ المدينة واليهود تصوم يوم عاشوراء، فقال: \"ما هذا اليوم الذي تصومونه؟ \"، قالوا: هذا يوم عظيم. أنجى الله فيه موسى وأغرق فيه آل فرعون، فصامه موسى شكرًا. فقال رسول الله ﷺ: \"نحن أحق بموسى منكم (^٤) \" فصامه، وأمر بصيامه (^٥).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث بن أبي مسرة، أبو يحيى المكي.\n(^٢) عبد الله بن الزبير بن عيسى الأسدي، أبو بكر المكي، والحديث في مسنده (١/ ٢٣٩/ ٥١٥)، باللفظ نفسه.\n(^٣) ابن عيينة.\n(^٤) عند مسلم: \"نحن أحق وأولى بموسى منكم\".\n(^٥) رواه مسلم عن ابن أبي عمر، عن سفيان به (كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٦). ورواه البخاري عن علي بن عبد الله، عن سفيان به (كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩)﴾ [طه: الآية ٩] ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ [النساء: الآية ١٦٤]، (٦/ ٤٢٩)، وقال في إسناده: عن ابن سعيد بن جبير، ولم يسمه. زاد ابن أبي عمر كما عند مسلم: \"فنحن نصومه\"، وليست عند الحميدي في المسند ولا عند علي بن المديني، كما رواه البخاري.","vol":"8","page":170},{"text":"٣١٨٣ - حدثنا الدبري، أخبرنا عبد الرزاق (^١)، أخبرنا معمر، وابن عيينة، (^٢)، عن أيوب، عن ابن سعيد بن جبير، عن أبيه، عن ابن عباس، فذكر مثله. قال النبي ﷺ: \"فنحن أحق وأولى بموسى، فصامه\n⦗١٧٢⦘ وأمر بصيامه\" (^٣).\n_________\n(^١) الحديث في مصنفه (٤/ ٢٨٨ /٧٨٤٣)، بمثله، إلا أنه قال فيه: \"فأنا أولى بموسى وأحق بصيامه\".\n(^٢) (م ٢/ ١٢٣ /أ).\n(^٣) رواه مسلم عن إسحاق بن إبراهيم، عن عبد الرزاق، عن معمر، عن أيوب، ليس فيه ابن عيينة (الموضع السابق)، وكذلك الإمام أحمد، رواه عن عبد الرزاق ولم يذكر في الإسناد ابن عيينة. وهذا من الأحاديث التي خالف الدبري في إسنادها القدماء من أصحاب عبد الرزاق.","vol":"8","page":171},{"text":"٣١٨٤ - حدثنا علي بن سهل البزَّاز (^١)، -ببغداد- حدثنا عفان (^٢)، حدثنا عبد الوارث (^٣)، عن أيوب، عن عبد الله بن سعيد بن جبير، عن أبيه عن ابن عباس، بنحوه (^٤).\n_________\n(^١) علي بن سهل بن المغيرة البزاز، -بزايين- البغدادي، ويعرف بالعفاني لملازمته عفان بن مسلم. توفي سنة ٢٧١ هـ. وقد يجمع بينه وبين علي بن سهل الرملي توهما، نبه على ذلك الحافظ ابن حجر. وضبط المعلق على تهذيب التهذيب، (٧/ ٣٢٨)، البزاز، فقال: بموحدة وشدة زاي وبراء بعد الألف، ولم أر مستنده، والحافظ ابن حجر لم يذكره فيمن نسب إلى البزار، بالراء في آخره (انظر: تبصير المنتبه، ١/ ١٤٧ - ١٤٩).\n(^٢) ابن مسلم الباهلي أبو عثمان الصفّار البصري.\n(^٣) ابن سعيد بن ذكوان العنبري مولاهم، أبو عبيدة البصري.\n(^٤) لم يخرجه الإمام مسلم من طريق عبد الوارث، فهو من الطرق التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج. ورواه البخاري عن أبي معمر، عن عبد الوارث به (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤).","vol":"8","page":172},{"text":"٣١٨٥ - حدثنا هارون بن داود بن الفضل بن بَزِيع البَزيعي،\n⦗١٧٣⦘ بالمصيصة (^١)، حدثنا أبو أسامة حماد بن أسامة، قال: حدثني أبو عُميْس (^٢)، عن قيس بن مسلم، عن طارق بن شهاب الأَحْمَسي (^٣)، عن أبي موسى (^٤)، قال: كان يوم عاشوراء يوما تصومه اليهود يعظمونه. فلما قدم رسول الله ﷺ المدينة أمر بصومه (^٥).\n_________\n(^١) قال السمعاني: الصحيح الصواب أنها بكسر الميم والياء المنقوطة باثنتين من تحتها بين الصادين المهملتين الأولى مشددة. قال يعقوب: هي على شاطئ جيحان من ثغور الشام بين أنطاكية وبلاد الروم. وهي قريبة من الساحل الشمالي لخليج إسكندرونة. (انظر: معجم البلدان، ٤/ ١٤٥، الأنساب، ٥/ ٣١٥، بلدان الخلافة الشرقية، ص ١٦١).\n(^٢) عتبة بن عبد الله بن عتبة بن مسعود الهذلي (الكنى والأسماء، ١/ ٦٥٨ /٢٦٧٣).\n(^٣) بفتح الألف وسكون الحاء المهملة وفتح الميم، وفي آخرها السين المهملة -نسبة إلى أحمس، وهي طائفة من بجيلة نزلوا الكوفة. (اللباب، ١/ ٣٢).\n(^٤) عبد الله بن قيس الأشعري.\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، كلاهما عن أبي أسامة به، وزادا فيه: \"وتتخذه عيدا\" (الموضع السابق). وأخرجه البخاري عن ابن عبيد الله الغُدَّاني، عن أبي أسامة بمثل لفظ المصنف (كتاب مناقب الأنصار، باب إتيان اليهود النبي ﷺ حين قدم المدينة، ٧/ ٢٧٤)، وأخرجه بمثل لفظ الإمام مسلم، عن علي بن المديني، عن أبي أسامة. (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤).","vol":"8","page":172},{"text":"٣١٨٦ - حدثنا أبو حاتم الرازي (^١)، حدثنا عمر بن حفص، حدثنا\n⦗١٧٤⦘ أبي (^٢)، عن أبي عميس، عن قيس بن مسلم، عن طارق بن شهاب، عن أبي موسى، أن النبي ﷺ قال في يوم عاشوراء: \"صوموه\" (^٣).\n_________\n(^١) محمد بن إدريس الحنظلي الحافظ.\n(^٢) حفص بن غياث -بكسر معجمة وخفة مثناة تحت ومثلثة- بن طلق النخعي أبو عمر الكوفي. أجمعوا على توثيقه والاحتجاج به، إلا أنه ساء حفظه لما ولي القضاء، فمن سمع من كتابه أصح ممن سمع من حفظه. وكان عند ابنه عمر كتاب أبيه، واعتمده الشيخان في حديثه عن أبيه. وعن ابن معين: جميع ما حدث به حفص بن غياث ببغداد والكوفة إنما هو من حفظه. (انظر: تهذيب الكمال، ٧/ ٦١ - ٦٢، هدي الساري، ٣٩٨، المغني في الضبط، ص ١٩٢).\n(^٣) لم يخرجه مسلم من طريق حفص عن أبي عميس، فهو من الطرق التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج.","vol":"8","page":173},{"text":"<span data-type='title' id=toc-505>باب الخبر الموجب لصوم يوم عاشوراء، والخبر المبين تركه الدال على أن الأمر بصومه منسوخ، وأن صومه تطوع لمن صامه، وذكر الخبر المبين أن النبي ﷺ، تركه بعد ما صامه، وكان يصومه قبل [أن] (^١) يقدمه المدينة، لا أنه صامه لذكر يهود ما فيه ولصومهم</span>\n_________\n(^١) ما بين المعقوفين سقط من النسختين، والسياق يقتضيه.","vol":"8","page":175},{"text":"٣١٨٧ - حدثنا أبو عبيد الله حماد بن الحسن الواق (^١)، حدثنا حماد ابن مَسْعَدة (^٢)، عن يزيد بن أبي عبيد، عن سلمة بن الأكوع، أن النبي ﷺ أمر رجلا (^٣) من أسلم يؤذن في الناس يوم عاشوراء: \"من كان صائما فليتم صومه، ومن أكل فلا يأكل شيئا، وليتم صومه (^٤) \" (^٥).\n_________\n(^١) النهشلي.\n(^٢) مسعدة، بمفتوحة وسكون سين مهملة (المغني في الضبط، ص ٢٣٠).\n(^٣) قال الحافظ: اسم هذا الرجل هند بن أسماء بن حارثة، وكذلك قال سبط ابن العجمي.\nوقال ابن طاهر: هو أسماء بن حارثة، وهو قول ابن الأثير أيضا، ويشهد لكلا القولين روايات، وجمع الحافظ باحتمال أن يكون كل منهما أُرسل بذلك، وذكر احتمالا آخر، والراجح بعد دراسة الروايات الاحتمال الأول. والله أعلم. (انظر: أسد الغابة، ١/ ٩٥، فتح الباري، ٤/ ١٤١، التوضيح بمبهمات الجامع الصحيح، ١ /ص ٩٩).\n(^٤) (م ٢/ ١٠١).\n(^٥) رواه مسلم عن قتيبة بن سعيد، عن حاتم بن إسماعيل، عن يزيد بن أبي عبيد به =\n⦗١٧٦⦘ = كتاب الصيام، باب من أكل في عاشوراء فليكف بقية يومه، ٢/ ٧٩٨). ورواه البخاري من طرق عن يزيد بن أبي عبيد به (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٥).","vol":"8","page":175},{"text":"٣١٨٨ - حدثنا إسحاق بن سيار، حدثنا أبو عاصم (^١)، عن يزيد، عن سلمة، أن النبي ﷺ أمر رجلا ينادي يوم عاشوراء … (^٢).\n_________\n(^١) الضحاك بن مخلد النبيل.\n(^٢) زاد أبو عوانة على الإمام مسلم هذا الطريق من طرق الحديث عن يزيد بن أبي عبيد، وهو من فوائد الاستخراج. وأخرجه البخاري عن أبي عاصم به (كتاب الصوم، باب إذا نوى بالنهار صوما، ٤/ ١٤٠).","vol":"8","page":176},{"text":"٣١٨٩ - حدثنا ابن الجنيد (^١)، وعباس بن محمد، قالا: حدثنا أبو عاصم بإسناده، أن النبي ﷺ بعث رجلا يوم عاشوراء ينادي في الناس: \"من كان أكل فلا يأكل بقية يومه، ومن كان لم يأكل فليصم (^٢) بقية يومه\".\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٢) في (م): فليصمه.","vol":"8","page":176},{"text":"٣١٩٠ - حدثنا عبد الله بن محمد بن عبيد القرشي (^١)، حدثنا محمد ابن أبي سمِينة (^٢)، حدثنا بشر بن المفضل، حدثنا خالد بن ذكوان، عن\n⦗١٧٧⦘ الرُّبَيِّع بنت معوّذ بن عَفْراء (^٣)، قالت: كان رسول الله ﷺ يأمرنا أن نصوم يوم عاشوراء فكنا نصومه ونُصوِّمه صبياننا، ونعمل لهم اللُّعَب من العِهْن (^٤)، ونذهب بهم المسجد فإذا بكوا أعطيناهم إياها (^٥).\nرواه يحيى بن يحيى (^٦)، عن أبي معشر العطار (^٧)، عن خالد ابن\n⦗١٧٨⦘ ذكوان (^٨).\n_________\n(^١) الحافظ.\n(^٢) محمد بن يحيى بن أبي سمينة -بفتح المهملة وقبل الهاء نون-، واسم أبي سمينة مهران، البغدادي، أبو جعفر التمار (تقريب التهذيب، ٥١٢).\n(^٣) الربيع، بالتصغير والتثقيل، ومعوذ، بمضمومة وفتح وكسر واو وبذال معجمة. (الإكمال، ٢/ ٥٩١، المغني في الضبط، ص ٢٣٧).\n(^٤) الصوف الملوّن (النهاية، ٤/ ٣٢٦).\n(^٥) رواه مسلم عن أبي بكر بن نافع، عن بشر بن المفضل بهذا الإسناد، وفي صدره: أرسل رسول الله ﷺ غداة عاشوراء إلى قرى الأنصار التي حول المدينة \"من كان أصبح صائما فليتم صومه، ومن كان أصبح مفطرا فليتم بقية يومه\". وأخرجه البخاري عن مسدد، عن بشر بن المفضل بمثل لفظ مسلم (كتاب الصوم، باب صوم الصبيان، ٤/ ٢٠٠). وعند مسلم: فكنا بعد ذلك. وزاد بعد قولها: \"صبياننا\" قال: \"الصغار -إن شاء الله-\"، وهذا الذي تردد فيه ثابت بدون شك عند ابن خزيمة (٣/ ٢٨٨/ ٢٠٨٨)، وابن حبان (الإحسان، ٨/ ٣٨٥/ ٣٦٢٠)، وغيرهما. وقال أيضا في آخره: \"أعطيناها إياه عند الإفطار\"، قال الحافظ: وهو مشكل، ورواية البخاري، وابن خزيمة، وابن حبان، وغيرهم توضح أنه سقط منه شيء. ولفظهم: \"حتى يكون عند الإفطار\". (فتح الباري، ٤/ ٢١٠، وانظر أيضا: شرح النووي على صحيح مسلم، ٨/ ١٤).\n(^٦) التميمي النيسابوري (تهذيب الكمال، ٣٢/ ٤٧٨).\n(^٧) يوسف بن يزيد البصري البراء، وثقه محمد بن أبي بكر المقدمي، ولينه غيره، وقال فيه ابن معين: ضعيف، ورده الذهبي بأنه تضعيف بلا حجة، وقال: هو صدوق. وفيما =\n⦗١٧٨⦘ = يظهر، لا وجه لرد الذهبي لكلام ابن معين، لما روى ابن محرز عنه أنه قال في أبي معشر: ليس به بأس، مما يوضح أنه قصد تليينه بذلك التضعيف، وليس على بابه من الجرح الشديد الذي رده الذهبي، والله أعلم. قال الحافظ: ليس له في مسلم سوى حديث واحد. وهو هذا الحديث. (انظر: معرفة الرجال، رواية ابن محرز، ١/ ٨٧/ ٣٠٤، تهذيب الكمال، الموضع السابق، ذكر أسماء من تكلم فيه وهو موثق، ص ٢٠٣، هدي الساري، ٤٥٤).\n(^٨) هذا التعليق وصله مسلم (الموضع السابق)، وليس فيه الإشكال الذي وقع عنده في الرواية الأولى، فإنه قال في آخره: \"أعطيناهم اللعبة تلهيهم حتى يتموا صومهم\".","vol":"8","page":176},{"text":"٣١٩١ - حدثنا الحارثي (^١)، حدثنا أبو أسامة (^٢)، عن الوليد ابن كثير، عن نافع، أن عبد الله بن عمر (^٣)، حدثهم أنه سمع رسول الله ﷺ يقول في يوم عاشوراء: \"إن هذا [يوم] (^٤) كان يصومه أهل الجاهلية، فمن أحب أن يصومه فليصمه (^٥)، ومن أحب أن يتركه فليتركه. وكان عبد الله بن عمر لا يصومه إلا أن يوافق صيامه (^٦).\n_________\n(^١) أحمد بن عبد الحميد بن خالد الحارثي الكوفي.\n(^٢) حماد بن أسامة القرشي مولاهم.\n(^٣) في (م): عبد الله بن محمد، وهو خطأ والصواب ما أثبت وهو الذي في ل.\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) في (م): فليصومه، وهو خطأ.\n(^٦) رواه مسلم عن أبي كريب، عن أبي أسامة به. (كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٣).","vol":"8","page":178},{"text":"٣١٩٢ - حدثنا أبو داود السجستاني (^١)، حدثنا مسدد (^٢)، حدثنا يحيى (^٣)، عن عبيد الله (^٤)، عن نافع، عن ابن عمر، قال: كان عاشوراء يومًا، يصومونه في الجاهلية، فلما نزل ومضان، قال رسول الله ﷺ: \"هذا يوم من شاء صامه، ومن شاء أفطر\" (^٥).\n_________\n(^١) والحديث في سننه (كتاب الصوم، باب في صوم يوم عاشوراء، ٢/ ٨١٧/ ٢٤٤٣).\n(^٢) ابن مسرهد بن مسربل.\n(^٣) ابن سعيد القطان.\n(^٤) ابن عمر العمري.\n(^٥) رواه مسلم عن محمد بن المثنى، وزهير بن حرب، كلاهما عن يحيى القطان. وعن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، كلاهما عن عبد الله بن نمير. وعن أَبي بكر بن أبي شيبة، عن أبي أسامة، جيمعا عن عبيد الله بن عمر به، وساقه بلفظ محمد بن عبد الله بن نمير (الموضع السابق)، وفي أوله: \"إن عاشوراء يوم من أيام الله … \". ورواية المصنف أفادت بيان لفظ حديث يحيى القطان الذي أحال به مسلم، وهو من فوائد الاستخراج.\nورواه البخاري عن مسدد به (كتاب التفسير، باب ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (١٨٣)﴾ [البقرة: ١٨٣] ١٨٣) (٨/ ١٧٧).","vol":"8","page":179},{"text":"٣١٩٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني الليث (^١)، وغيره (^٢) ح.\n⦗١٨٠⦘ وحدثنا الصاغاني، حدثنا أبو النضر (^٣)، حدثنا الليث، عن نافع، عن ابن عمر، قال: ذكر عند النبي ﷺ يوم عاشوراء، فقال رسول الله ﷺ: \"من أحب منكم أن يصوم يوم عاشوراء فليصمه، (^٤)، ومن لم يحب فليدعه (^٥) \".\n_________\n(^١) ابن سعد الفهمي.\n(^٢) هو عبد الله بن عمر العمري، ورد مصرحا عند الطبري في تهذيب الآثار (١/ ٣٧٥)، =\n⦗١٨٠⦘ = والطحاوي في شرح معاني الآثار (٢/ ٧٦)، فكلاهما روى الحديث عن يونس به، ولعل أبا عوانة أبهمه لضعفه.\n(^٣) هاشم بن القاسم، أبو النضر الليثي البغدادي. ووقع في النسختين: أبو النصر، بالصاد المهملة، واسمه عبد الملك بن عبد العزيز القشيري التمار، روى عنه الصاغاني، لكن لم يذكر المزي الليث من شيوخه، والله أعلم (تهذيب الكمال، ١٨/ ٣٦٠).\n(^٤) (م ٢/ ١٠٢/ أ).\n(^٥) رواه مسلم عن قتيبة بن سعيد، ومحمد بن رمح، جميعا عن الليث به، وفيه: فقال رسول الله ﷺ: \"كان يوما يصومه أهل الجاهلية، … \" (الموضع السابق).","vol":"8","page":179},{"text":"٣١٩٤ - حدثنا الصاغاني، حدثنا أبو بدر (^١)، قال سمعت موسى ابن عقبة، عن نافع، عن ابن عمر، عن النبي ﷺ مثله (^٢).\n_________\n(^١) شجاع بن الوليد ابن قيس السكوني الكوفي.\n(^٢) لم يخرجه مسلم من طريق موسى بن عقبة، فهي من الطرق التي زادها أبو عوانة على الإمام مسلم. وفي إسناد المصنف أبو بدر، وهو في المتابعات، ثم إنه قد تابعه الفضيل بن سليمان النميري، عن موسى بن عقبة به عند الطبري (تهذيب الآثار، ١/ ٣٧٤).","vol":"8","page":180},{"text":"٣١٩٥ - حدثنا الصاغاني، وأبو أمية (^١)، قالا: حدثنا يعلى ابن عبيد، أخبرنا الأعمش، عن عُمَارَة بن عُمير، عن عبد الرحمن بن يزيد (^٢)، قال: دخل الأشعث بن قيس على عبد الله (^٣)، في يوم عاشوراء وهو يتغدى، فقال: يا أبا محمد، ادن إلى الغداء. قال: أوليس اليوم عاشوراء؟ قال عبد الله: وتدري ما يوم عاشوراء؟ إنما كان يوم (^٤) كان رسول الله ﷺ يصومه قبل أن ينزل رمضان، فلما نزل رمضان تُرك (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) ابن قيس النخعي، أبو بكر الكوفي (انظر: تحفة الأشراف، ٧/ ٨٧).\n(^٣) هو ابن مسعود.\n(^٤) في (م): يوم عاشوراء.\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، وأبي كريب، جميعا عن أبي معاوية، وعن زهير بن حرب، وعثمان بن أبي شيبة، جميعا عن جرير، كلاهما عن الأعمش به (كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٤). وفي إسناد الحديث عند مسلم وأبي عوانة عنعنة الأعمش، ولم أقف علي تصريحه بالسماع، لكن تابعه زبيد، عن عمارة بن عمير، عن قيس بن السكن، بالقصة، وسيأتي عند المصنف (ح ٣١٩٨).","vol":"8","page":181},{"text":"٣١٩٦ - حدثنا ابن الجنيد أبو جعفر (^١)، حدثنا أبو بدر (^٢)، حدثنا\n⦗١٨٢⦘ الأعمش بإسناده مثله (^٣).\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق البغدادي.\n(^٢) شجاع بن الوليد بن قيس السكوني.\n(^٣) في إسناد المصنف أبو بدر، وهو متابع ليعلى بن عبيد، الراوى عن الأعمش في\nالطريق السابق (ح ٣١٩٥).","vol":"8","page":181},{"text":"٣١٩٧ - حدثنا أبو عبد الرحمن النسائى أحمد بن شعيب (^١) -بحمص (^٢) - حدثنا عمرو بن علي، ويعقوب بن إبراهيم (^٣)، ومحمد بن المثنى، قالوا: حدثنا يحيى بن سعيد (^٤)، عن سفيان (^٥)، عن (^٦) زُبيد (^٧)، عن عمارة بن عمير، عن قيس بن السكن، أن الأشعث بن قيس دخل على عبد الله يوم عاشوراء وهو يأكل، فقال: يا أبا محمد، ادن وكل (^٨). قال: إني صائم. قال: كنا نصومه ثم تُرك (^٩).\n_________\n(^١) الحديث في سننه الكبرى من طريق يعقوب بن إبراهيم الدورقي وحده (٢/ ١٥٩/ ٢٨٤٦).\n(^٢) حمص: بلد مشهور وقديم، بين دمشق وحلب. (معجم البلدان، ٣٠٢، ٢).\n(^٣) الدورقي.\n(^٤) القطان.\n(^٥) هو الثوري.\n(^٦) في (م): بن، وهو خطأ، والصواب ما أثبت، وهو الذى في ل.\n(^٧) بموحدة مصغر، وهو ابن الحارث اليامي، بالتحتانية، أبو عبد الرحمن الكوفي (تقريب التهذيب، ٢١٣).\n(^٨) في (م): فأكل، وهو خطأ لم يصحح في المطبوع.\n(^٩) رواه مسلم عن محمد بن حاتم، عن يحيى القطان، وعن أبي بكر بن أبي شيبة، عن وكيع، ويحيى، كلاهما عن الثوري به (الموضع السابق).","vol":"8","page":182},{"text":"٣١٩٨ - حدثنا عبد الرحمن بن محمد بن منصور، قُرْبُزان، حدثنا يحيى (^١)\n⦗١٨٣⦘ ابن سعيد (^٢)، قال: حدثني سفيان (^٣)، حدثني زبيد، عن عمارة ابن عمير، عن قيس بن السكن، أن الأشعث بن قيس دخل على عبد الله ابن مسعود يوم عاشوراء وهو يأكل، فقال: يا أبا محمد، ادن فكل. قال: إني صائم. قال: كنا نصوم ثم ترك (^٤).\n_________\n(^١) في (م): أن أبا يحيى.\n(^٢) القطان.\n(^٣) الثوري.\n(^٤) وفي إسناد المصنف قربزان، وهو في المتابعات.","vol":"8","page":182},{"text":"٣١٩٩ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، أخبرنا إسرائيل (^١)، عن منصور (^٢)، عن إبراهيم (^٣)، عن علقمة (^٤)، عن عبد الله، ودخل عليه الأشعث بن قيس يوم عاشوراء وهو يَطعم، فقال: يا أبا عبد الرحمن، إن اليوم يومُ عاشوراء. فقال: قد كان يُصام قبل أن ينزل (^٥) رمضان، فلما أن نزل (^٦) رمضان (^٧) تُرك، فإما أنت مفطر فادنُ فاطعم (^٨).\n_________\n(^١) ابن يونس بن أبي إسحاق السبيعي الكوفي.\n(^٢) ابن المعتمر السلمي الكوفي.\n(^٣) ابن يزيد النخعي.\n(^٤) ابن قيس النخعي.\n(^٥) في (م): يترك، وهو خطأ، والصواب ما في ل، وهو ما أثبت.\n(^٦) في (م): ترك، وهو خطأ، والصواب ما في ل، وهو ما أثبت.\n(^٧) (م ٢/ ١٠٢/ ب).\n(^٨) رواه مسلم عن محمد بن حاتم، عن إسحاق بن منصور، عن إسرائيل به (الموضع =\n⦗١٨٤⦘ = السابق). ورواه البخاري عن محمود بن غيلان، عن عبيد الله بن موسى به (كتاب التفسير، باب قول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (١٨٣)﴾ [البقرة: ١٨٣]، ٨/ ١٧٨).\nوفي رواية أبي عوانة لهذا الحديث من طريق عبيد الله بن موسى عن إسرائيل علو معنوي له، حيث إن عبيد الله كان أثبت الناس في إسرائيل، كما قال أبو حاتم الرازي (الجرح والتعديل، /٣٣٥)، وهو من فوائد الاستخراج.","vol":"8","page":183},{"text":"٣٢٠٠ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره عن هشام بن عروة، عن أبيه، عن عائشة، قالت: كان يوم عاشوراء يوما (^٢) تصومه قريش في الجاهلية (^٣)، وكان رسول الله ﷺ يصومه في الجاهلية، فلما قدم رسول الله ﷺ المدينة صامه وأمر بصيامه. فلما فرض رمضان كان هو الفريضة، وترك يوم عاشوراء، فمن شاء صامه، ومن شاء تركه (^٤).\n_________\n(^١) الحديث في الموطأ، رواية الليثي، بهذا الإسناد والمتن (كتاب الصيام، باب صيام يوم عاشوراء، ١/ ٢٩٩).\n(^٢) في النسختين: يوم بالرفع، والصواب ما أثبت، وقد جاءت في (ح ٣٢٠٣) على الصواب.\n(^٣) معناه قبل الهجرة. (فتح الباري، ٤/ ٢٤٦).\n(^٤) رواه مسلم عن زهير بن حرب، عن جرير بن عبد الحميد، عن هشام به، وجعل قوله: \"فمن شاء صامه، ومن شاء تركه\" من قول النبي ﷺ. ورواه عن أبي بكر ابن أبي شيبة، وأبي كريب، جميعا عن عبد الله بن نمير، عن هشام به أيضا، غير أنه لم يذكر في أوله: وكان رسول الله ﷺ يصومه. وقال في آخره بمثل رواية مالك، لم يجعله من قول النبي ﷺ (كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٢). ورواه البخاري =\n⦗١٨٥⦘ = عن عبد الله بن مسلمة، عن مالك به (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤)، وعن مسدد، عن يحيى القطان، عن مالك به أيضا (كتاب مناقب الأنصار، باب أيام الجاهلية، ٧/ ١٤٧).","vol":"8","page":184},{"text":"٣٢٠١ - حدثنا الدبري (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن هشام بن عروة، عن أبيه، عن عائشة، أن رسول الله ﷺ لما قدم المدينة صام يوم عاشوراء وأمر بصيامه، فلما فرض رمضان كان من شاء صامه، ومن شاء تركه.\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني. وطريقه هذا سقط من نسخة (م).\n(^٢) الحديث في مصنفه (٤/ ٢٨٩ / ٧٨٤٤).","vol":"8","page":185},{"text":"٣٢٠٢ - حدثنا الدبري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: أخبرني هشام بن عروة، عن أبيه، عن عائشة، قالت: كان يوم عاشوراء يوما يصومه النبي ﷺ وقريش في الجاهلية، ثم صامه النبي ﷺ حين قدم المدينة وأمر بصيامه قبل أن يفرض رمضان، فلما فرض رمضان كان هو الفريضة. قالت عائشة: من شاء صامه، ومن شاء تركه.\n_________\n(^١) الحديث في مصنفه (٤/ ٢٨٩/ ٧٨٤٥).\n(^٢) عبد الملك بن عبد العزيز بن جريج.","vol":"8","page":185},{"text":"٣٢٠٣ - حدثنا تَمْتام (^١)، حدثنا أحمد بن إبراهيم (^٢)، حدثنا ابن علية (^٣)،\n⦗١٨٦⦘ عن أيوب (^٤)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: كان عاشوراء يوما يصومه أهل الجاهلية فلما فرض رمضان تُرك، فمن شاء صامه، ومن شاء أفطر (^٥).\n_________\n(^١) محمد بن غالب بن حرب، أبو جعفر التمار، المعروف بتمتام، البصري نزيل بغداد.\n(^٢) الدورقي.\n(^٣) إسماعيل بن إبراهيم بن مقسم، الأسدي، أبو بشر البصري، المعروف بابن علية.\n(^٤) ابن أبي تميمة السختياني.\n(^٥) الطرق الثلاث الماضية، أعني طريق معمر، وابن جريج، وأيوب، من الطرق التي زادها أبو عوانة على الإمام مسلم لحديث هشام بن عروة، وهو من فوائد الاستخراج.","vol":"8","page":185},{"text":"٣٢٠٤ - حدثنا يونس بن عبد [الأعلى] (^١)، وأحمد بن شيبان الرملي، قالا: حدثنا سفيان بن عيينة، عن الزهري، عن عروة، عن عائشة، قالت: كان يوم عاشوراء يومًا يصومه أهل الجاهلية. فلما جاء الإسلام، فمن شاء صامه، ومن شاء تركه (^٢).\n_________\n(^١) ما بين المعقوفين سقط من (م).\n(^٢) رواه مسلم عن عمرو الناقد، عن ابن عيينة به (الموضع السابق). ورواه البخاري عن عبد الله بن محمد، عن ابن عيينة به (كتاب التفسير، باب: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾ (البقرة، الآية ١٨٣)، ٨/ ١٧٧).","vol":"8","page":186},{"text":"٣٢٠٥ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، بمثله.\n_________\n(^١) الحديث في مصنفه (٤/ ٢٨٨/ ٧٨٤٢)، ولفظه: \"كنا نؤمر بصيام يوم عاشوراء فلما نزل صيام شهر رمضان كان من شاء صامه، ومن شاء تركه\".","vol":"8","page":186},{"text":"٣٢٠٦ - حدثنا الرَّبيع بن سليمان، حدثنا ابن وهب، ح.\n⦗١٨٧⦘ وحدثنا أبو أمية، (^١) [حدثنا عثمان بن عمر، قالا: أخبرنا يونس ابن يزيد، عن ابن شهاب، قال: أخبرني عروة، أن] (^٢)، عائشة قالت: كان رسول الله ﷺ يأمر بصيامه قبل أن يفرض رمضان، فلما فرض رمضان كان من شاء صام يوم عاشوراء، ومن شاء أفطر (^٣).\n_________\n(^١) (م ٢/ ١٠٣ / أ).\n(^٢) ما بين المعقوفين سقط من (م). ووقع في هذه النسخة تخليط، حيث كرر حديث رقم ٣٢٠٥، وصدرا من هذا الحديث، وفي المرة الثانية سقط ما بين (بن سليمان)، و(أبو أمية)، فأوهم أن عثمان بن عمر شيخ المصنف، ونسخة (ل) جاءت سليمة منه.\n(^٣) رواه مسلم عن حرملة بن يحيى، عن ابن وهب به، (الموضع السابق). فزاد أبو عوانة رواية عثمان بن عمر، عن يونس، وهو من فوائد الاستخراج.","vol":"8","page":186},{"text":"٣٢٠٧ - حدثنا أبو عتبة الحجازي (^١)، حدثنا أبو حَيْوَة (^٢)، حدثنا شعيب (^٣)، عن الزهري، بإسناده مثله (^٤).\n_________\n(^١) أحمد بن الفرج بن سليمان الكندي الحمصي، المعروف بالحجازي.\n(^٢) شريح بن يزيد الحضرمي الحمصي المؤذن المقرئ، وحيوة: بفتح أوله وسكون التحتانية وفتح الواو (تقريب التهذيب، ١٨٥، ٢٦٦).\n(^٣) ابن أبي حمزة.\n(^٤) لم يخرجه مسلم من طريق شعيب، وأخرجه البخاري عن أبي اليمان، عن شعيب به (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤)، وفيه متابعة لأبي عتبة، شيخ أبي عوانة.","vol":"8","page":187},{"text":"٣٢٠٨ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج (^٢)، حدثنا\n⦗١٨٨⦘ ليث (^٣)، قال: حدثني عُقيل (^٤)، عن ابن شهاب، قال: أخبرنا عروة ابن الزبير، أن عائشة أخبرته أن رسول الله ﷺ أمر بصيام يوم عاشوراء قبل أن يفرض رمضان، فلما فُرض صيام رمضان قال: \"من شاء أن يصوم يوم عاشوراء، ومن شاء أفطر\" (^٥).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) ابن سعد الفهمي.\n(^٤) ابن خالد بن عَقيل الأيلي.\n(^٥) لم يخرجه مسلم من طريق عقيل عن الزهري، وأخرجه البخاري عن يحيى بن بكير، عن الليث به، وفيه زيادات (كتاب الحج، باب قول الله تعالى: ﴿جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدَ﴾ [المائدة: ٩٧]، ٣/ ٤٥٤).\nهذا وقد زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الزهري أربعة طرق، وهي طريق عثمان بن عمر، عن يونس، وطريق معمر، وطريق شعيب، وطريق عقيل، كلهم عن الزهري، وهو من فوائد الاستخراج.","vol":"8","page":187},{"text":"٣٢٠٩ - حدثنا عباس الدوري (^١)، حدثنا يونس بن محمد (^٢)، ح.\nوحدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، قالا: حدثنا ليث بن سعد، عن يزيد بن أبي حبيب، أن عِراكا (^٣) أخبره، أن عروة أخبره، أن عائشة أخبرته، أن قريشا كانت تصوم عاشوراء في الجاهلية، ثم أمر رسول الله ﷺ بصيامه، حتى فُرض رمضان، فقال رسول الله ﷺ:\n⦗١٨٩⦘ \"من شاء فليصمه، ومن شاء فليفطره\" (^٤)\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) ابن مسلم البغدادي، أبو محمد المؤدب (تقريب التهذيب، ص ٦١٤).\n(^٣) ابن مالك الغفاري.\n(^٤) رواه مسلم عن قتيبة بن سعيد، ومحمد بن رمح، عن الليث به (الموضع السابق).\nوأخرجه البخاري عن قتيبة، عن الليث به أيضا (كتاب الصوم، باب وجوب الصوم وقول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (١٨٣)﴾ [البقرة: ١٨٣]، ٤/ ١٠٢).","vol":"8","page":188},{"text":"٣٢١٠ - حدثنا أبو أمية (^١)، حدثنا حنِيفة ابن مرزوق (^٢)، وسعيد بن سليمان (^٣)، وعاصم بن علي (^٤)، قالوا: حدثنا ليث بإسناده مثله.\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) يكنى أبا الحسن.\n(^٣) سعدُويه.\n(^٤) أبو الحسن التيمي مولاهم، الواسطي.","vol":"8","page":189},{"text":"٣٢١١ - حدثنا أبو يوسف القُلُوسي البصري (^١)، حدثنا أبو عاصم (^٢)، حدثنا عمر بن محمد، وهو ابن زيد العسقلاني، عن سالم بن عبد الله، قال: حدثني عبد الله بن عمر، أن رسول الله ﷺ قال: \"يوم عاشوراء كان أهل الجاهلية تصومه، فمن شاء صامه، ومن شاء لم يصمه\" (^٣).\n_________\n(^١) يعقوب بن إسحاق بن زياد البصري المعروف بالقلوسي، بضم القاف واللام بعدهما واو وسين مهملة، وهي نسبة إلى القلوس، وهي الحبال. قال الخطيب: كان ثقة حافظا، توفِي سنة ٢٧١. (انظر: تاريخ بغداد، ١٤/ ٢٨٥ - ٢٨٦، اللباب، ٣/ ٥٢، المقتنى في سرد الكنى، ٢/ ١٦٤/ ٦٩١٦).\n(^٢) الضحاك بن مخلد النبيل.\n(^٣) رواه مسلم عن أحمد بن عثمان النوفلي، عن أبي عاصم به، وقال في آخره: \"ومن شاء تركه\" (كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٣). وأخرجه البخاري =\n⦗١٩٠⦘ = عن أبي عاصم بهذا الإسناد، ولفظه: \"يوم عاشوراء إن شاء صام\" (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤).","vol":"8","page":189},{"text":"٣٢١٢ - حدثنا الحارث بن أبي أسامة (^١)، حدثنا روح بن عبادة، حدثنا عبيد الله بن الأَخْنَس (^٢)، ح.\nوحدثنا أبو محمد عبد الله بن محمد المقرئ ببغداد، حدثنا روح (^٣)، حدثنا [أبو مالك] (^٤)، عبيد الله بن الأخنس، قال: أخبرني نافع، عن عبد الله (^٥) بن عمر، قال: ذكر عند رسول (^٦)، الله ﷺ صوم يوم عاشوراء، فقال رسول الله ﷺ: \"كان يومًا يصومه أهل الجاهلية، فمن أحب منكم أن يصومه فليصمه، ومن كرهه فليدعه\" (^٧).\n_________\n(^١) الحارث بن محمد بن أبي أسامة، صاحب المسند المشهور، واسم أبي أسامة داهر.\n(^٢) بمفتوحة فساكنة معجمة وفتح نون فسين مهملة. وثقه أحمد، وابن معين، وأبو داود، والنسائي. وذكره ابن حبان في الثقات (٧/ ١٤٧)، وقال: يخطئ كثيرا. قال الحافظ ابن حجر: شذ ابن حبان بذلك (تهذيب التهذيب، ٧/ ٢، فتح الباري، ١٠/ ١٩٩، المغني في الضبط، ص ١٨).\n(^٣) في (م): روح بن عبادة.\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) في (م): عبيد الله، وهو خطأ.\n(^٦) (م ٢/ ١٢٣ / ب).\n(^٧) رواه مسلم (الموضع السابق)، عن محمد بن أحمد بن أبي خلف، عن روح بهذا الإسناد، وأحال بلفظه على لفظ حديث الليث عن نافع، فيستفاد من هذه الرواية عند المصنف بيان اللفظ المحال به، وهو من فوائد الاستخراج.","vol":"8","page":190},{"text":"<span data-type='title' id=toc-506>باب ذكر الخبر المبين أن صوم يوم عاشوراء لم يكن في الأصل صومه واجبا، وأن النبي ﷺ صامه بعد ما أخبر بإباحة فعله، وأنه ﷺ كان يحث أصحابه على صومه قبل نزول صوم شهر رمضان</span>","vol":"8","page":191},{"text":"٣٢١٣ - حدثنا الربيع بن سليمان، أخبرنا ابن وهب، قال: أخبرني يونس (^١)، ح.\nوحدثنا أبو داود الحراني (^٢)، وإبراهيم بن مرزوق، وأبو أمية، قالوا: حدثنا عثمان بن عمر، عن يونس، عن ابن شهاب (^٣)، قال: حدثني حميد ابن عبد الرحمن بن عوف (^٤)، أنه سمع معاوية بن أبي سفيان خطيبا بالمدينة في قدمة قدمها، خطبهم يوم عاشوراء، فقال: أين علماؤكم؟ يا أهل المدينة، سمعت رسول الله ﷺ يقول لهذا اليوم: \" [هذا يوم] (^٥)، عاشوراء، ولم يكتب عليكم صيامه، وأنا صائم، فمن أحب منكم أن يصوم فليصم، ومن أحب أن يفطر فليفطر (^٦) \".\n⦗١٩٢⦘ قال ابن وهب: قال يونس: كان ابن شهاب يصومه (^٧).\n_________\n(^١) ابن يزيد الأيلي.\n(^٢) سليمان بن سيف بن درهم الطائي مولاهم.\n(^٣) وقع في م مكان عن ابن شهاب: وحدثنا أبو داود، قال: حدثني حميد ....\n(^٤) وقع في المطبوع من مسند أحمد (٤/ ٩٧): حميد بن عبد الرحمن بن معاوية، وهو خطأ.\n(^٥) ما بين المعقوفين سقط من (م).\n(^٦) رواه مسلم عن حرملة بن يحيى، عن ابن وهب به (كتاب الصيام، باب صوم يوم =\n⦗١٩٢⦘ = عاشوراء، ٢/ ٧٩٥).\n(^٧) هذه الزيادة ليست عند مسلم. وهي عند أبي نعيم في المستخرج (ص ٢٠١)، وقد روى الحديث من طريق حرملة أيضا الذي هو شيخ مسلم في الحديث، فلعل الإمام مسلما حذفها اختصارا ليخرجها عن أصل مادة كتابه، التي هي الأحاديث المسندة عن رسول الله ﷺ، والله أعلم.","vol":"8","page":191},{"text":"٣٢١٤ - حدثنا أبو داود الحراني، حدثنا أبو علي الحنفي (^١)، حدثنا مالك (^٢)، ح.\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، ح.\nوحدثنا الصاغاني، حدثنا عثمان بن عمر، عن مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، عن معاوية، أنه سمعه (^٣) -يوم عاشوراء عام حج- وهو يقول على المنبر: يا أهل المدينة، أين علماؤكم؟ سمعت النبي ﷺ يقول لهذا اليوم، يوم عاشوراء: \"ولم يكتب الله عليكم صيامه، وأنا صائم، فمن شاء فليصم، ومن شاء فليفطر (^٤) \" (^٥).\n_________\n(^١) عبيد الله بن عبد الحميد الحنفي أبو علي البصري.\n(^٢) والحديث في الموطأ، رواية الليثي (كتاب الصيام، باب صيام يوم عاشوراء، ١/ ٢٩٩).\n(^٣) في (م): سُمع.\n(^٤) (م ٢/ ١٢٤/ أ).\n(^٥) رواه مسلم عن أبي الطاهر، عن ابن وهب، عن مالك بهذا الإسناد، وأحال بلفظه =\n⦗١٩٣⦘ = على حديث يونس (الموضع السابق)، وزادت روايته، -كما ساق أبو عوانة لفظ: \"عام حج\"، فاستفيد منها بيان اللفظ المحال. ورواه البخاري عن القعنبي، عن مالك به (كتاب الصوم، باب صيام يوم عاشوراء، ٤/ ٢٤٤).","vol":"8","page":192},{"text":"٣٢١٥ - حدثنا السلمي (^١)، والدبري، عن عبد الرزاق (^٢)، عن معمر، عن الزهري، قال: حدثني حميد بن عبد الرحمن، أنه سمع معاوية يخطب: يا أهل المدينة، أين علماؤكم؟ سمعت رسول الله ﷺ يقول: \"هذا يوم عاشوراء، ولم يفرض علينا صيامه، فمن شاء منكم أن يصوم (^٣) فليصم (^٤)، فإني صائم. فصام الناس\".\n_________\n(^١) أحمد بن يوسف بن خالد السلمي.\n(^٢) والحديث في مصنفه (٤/ ٢٨٦/ ٧٨٣٤).\n(^٣) في النسختين: يصمه، وهو خطأ، والتصويب من مصنف عبد الرزاق (الموضع السابق)، ومن المعجم الكبير (١٩/ ٣٢٧)، فإن الطبراني روى الحديث عن الدبري.\n(^٤) في (م): فليصمه.","vol":"8","page":193},{"text":"٣٢١٦ - حدثنا عباس الدوري (^١)، حدثنا يعقوب بن إبراهيم ابن سعد، حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، بإسناده نحوه (^٣).\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) هو ابن كيسان المدني.\n(^٣) ولفظه كما في السنن الكبرى للنسائي (٢/ ١٦١/ ٢٨٥٧): إني سمعت رسول الله ﷺ يقول: \"إن هذا يوم عاشوراء، ولم يكتب الله عليكم صيامه، وإني صائم\". معاوية يقول ذلك: فمن أحب أن يصوم فليصم، ومن أحب أن يفطر فليفطر. وانظره أيضا في معجم الطبراني الكبير (١٩/ ٣٢٨). فأحال أبو عوانة بقوله: نحوه.","vol":"8","page":193},{"text":"٣٢١٧ - حدثنا أبو أمية، حدثنا أبو اليمان (^١)، أخبرنا شعيب (^٢)، عن الزهري، بنحوه (^٣).\n_________\n(^١) الحكم بن نافع البهراني الحمصي.\n(^٢) ابن أبي حمزة.\n(^٣) لم أقف على لفظه من حديث شعيب. هذا وقد زاد أبو عوانة على الإمام مسلم ثلاث طرق عن الزهري، وهي طريق معمر، وصالح، وشعيب، وزاد هو عليه طريق ابن عيينة.","vol":"8","page":194},{"text":"٣٢١٨ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، ح.\nوحدثنا الصاغاني، حدثنا الحسن بن موسى الأَشْيَب (^٢)، حدثنا شيبان (^٣)، عن أشعث بن أبي الشعثاء (^٤)، عن جعفر بن أبي ثور، عن جابر بن سمرة، قال: كان النبي ﷺ يأمرنا بصيام عاشوراء ويحثنا عليه ويتعاهدنا عنده، فلما فرض رمضان لم يأمرنا به ولم ينهنا عنه ولم يتعاهدنا عنده (^٥).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (١٠٦/ ٧٨٤).\n(^٢) الأشيب: بمعجمة فتحتية. (المغني في الضبط، ٢٣).\n(^٣) ابن عبد الرحمن النحوي، التميمي مولاهم.\n(^٤) أشعث بن سليم بن أسود المحاربي الكوفي.\n(^٥) رواه مسلم عن أبي بكر بن شيبة، عن عبيد الله بن موسى، عن شيبان به \"كتاب الصيام، باب صوم يوم عاشوراء، ٢/ ٧٩٤). وفي إسناد مسلم والمصنف جعفر بن أبي ثور، لكن يشهد له بقية أحاديث الباب. والله أعلم.","vol":"8","page":194},{"text":"<span data-type='title' id=toc-507>باب ذكر الخبر المبين على أن النبي ﷺ صام يوم عاشوراء، يوم العاشر، والدليل على أن السنة في صومه يوم التاسع</span>","vol":"8","page":195},{"text":"٣٢١٩ - حدثنا الصاغاني، ومحمد بن حيويه (^١)، قالا: حدثنا ابن أبي مريم (^٢)، ح.\nوحدثنا الربيع بن سليمان، حدثنا ابن وهب، قالا: أخبرنا يحيى ابن أيوب (^٣)، قال: حدثني إسماعيل بن أمية، أنه سمع أبا غَطَفان بن طرِيف المُرِّي (^٤)، يقول: سمعت ابن عباس يقول حين صام النبي ﷺ يوم عاشوراء وأمر بصيامه، قالوا: يا رسول الله، يوما (^٥) تعظمه اليهود والنصارى؟ فقال النبي ﷺ: \"فإذا كان العام المقبل إن شاء الله صمنا يوم التاسع\". (^٦)، قال: فلم يأت العام المقبل حتى توفي رسول الله ﷺ (^٧).\n_________\n(^١) محمد بن يحيى بن موسى، أبو عبد الله الإسفراييني.\n(^٢) سعيد بن الحكم بن أبي مريم، الجمحي المصري.\n(^٣) الغافقي المصرى.\n(^٤) غطفان: بغين وطاء مفتوحتين، وطريف: أوله مهملة مفتوحة، والمري: بضم الميم وتشديد الراء، نسبة إلى عدة قبائل، لم أقف على التي ينسب إليها أبو غطفان. قال النسائي: اسمه سعد. (الباب، ٣/ ٢١٠، تهذيب الكمال، ٣٤/ ١٧٧، تقريب التهذيب، ص ٦٦٤، المغني في الضبط، ص ١٩٠).\n(^٥) منصوب بفعل محذوف، ويقدر له: أنصوم.\n(^٦) (م ٢/ ١٢٤ / ب).\n(^٧) رواه مسلم عن الحسن بن علي الحلواني، عن ابن أبي مريم به (كتاب الصيام، باب =\n⦗١٩٦⦘ = أي يوم يصام في عاشوراء، ٢/ ٧٩٧ - ٧٩٨). وفي الإسناد يحيى بن أيوب الغافقي، لكن ساق له مسلم شاهدا من وجه آخر عن أبن عباس، وهو ما سيذكره المصنف بعد هذا الحديث.\nوقوله ﷺ: \"صمنا يوم التاسع\"، يحتمل أمرين، أحدهما: أنه أراد نقل العاشر إلى التاسع، والثاني: أراد أن يضيفه إليه في الصوم، وظاهر ترجمة المصنف أنه أراد الاحتمال الأول. وقال الحافظ ابن حجر: الاحتياط صوم يومين، لأن النبي ﷺ توفي قبل بيان ذلك، ويؤيده بعض روايات حديث ابن عباس ﵁ (انظر: فتح الباري، ٤/ ٢٤٥ - ٢٤٦، وانظر أيضا: مصنف عبد الرزاق، ٤/ ٢٨٧ /٧٨٣٩، مسند أحمد، ١/ ٢٤١، السنن الكبرى للبيهقي، ٤/ ٢٨٧).","vol":"8","page":195},{"text":"٣٢٢٠ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، ح.\nوحدثنا الصاغاني، حدثنا روح (^١)، قالا: حدثنا ابن أبي ذِئْب (^٢)، عن القاسم بن عباس -يقولون هو ابن محمد بن مُعَتِّب (^٣) بن أبي لهب، عن عبد الله بن عُمير، [عن عبد الله بن عباس] (^٤)، أن رسول الله ﷺ قال: \"لئن سلمت إلى العام القابل لأصومن يوم التاسع\" (^٥).\n_________\n(^١) ابن عبادة.\n(^٢) محمد عبد الرحمن بن المغيرة بن أبي ذئب القرشي العامري، أبو الحارث المدني.\n(^٣) بمهملة مفتوحة ومثناة ثقيلة ثم موحدة (تبصير المنتبه، ٤/ ١٣٠٨ - ١٣٠٩).\n(^٤) ما بين المعقوفين سقط من النسختين، فأثبته من إتحاف المهرة، كما سيأتي توضيحه في آخر الحديث.\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، وأبي كريب، جميعا عن وكيع، عن ابن =\n⦗١٩٧⦘ = أبي ذئب، عن القاسم بن عباس، عن عبد الله بن عمير، وقال فيه مسلم: لعله قال: عن عبد الله بن عباس. وليس عند المصنف -حسب ما في النسختين- ذكر عبد الله بن عباس، وهو ثابت في مسند ابن عباس برواية عبد الله بن عمير عند أبي عوانة على ما في إتحاف المهرة (٣/ ٤٩ ب برقم ١٩٠١، ٥/ ٥٤ أبرقم ٤٠٢).\nوقد رواه ابن أبي شيبة كما في المصنف (٣/ ٥٨)، وأحمد (المسند، ١/ ٣٤٥)، وابن ماجه (كتاب الصيام، باب صيام يوم عاشوراء، ١/ ٥٥٢ / ١٧٣٦)، كلهم من طريق وكيع، فقالوا: عن عبد الله بن عباس، بدون شك. ورواه البيهقي (السنن الكبرى، ٤/ ١٨٧)، من طريق روح، والطبراني (المعجم الكبير، ١٠/ ٤٠١)، من طريق أحمد بن عبد الله بن يونس، كلاهما عن ابن أبي ذئب، موصولا بذكر ابن عباس، بدون شك. فالظاهر أن الرواية موصولة، لكن سقط ذكر ابن عباس من النسختين، والله أعلم.\nتنبيه: وقع في المطبوع من السنن الكبرى للبيهقي (٤/ ١٨٧): عبد الله ابن عبيد ابن عمير، مكان عبد الله بن عمير، وهو خطأ، فإنهما وإن كانا في طبقة واحدة، وروى كل واحد منهما عن ابن عباس، إلا أن الحديث كما قال ابن المنذر عرف بعبد الله بن عمير. (تهذيب التهذيب، ٥/ ٣٤٤).","vol":"8","page":196},{"text":"٣٢٢١ - حدثنا علي بن حرب الطائي، حدثنا وكيع بن الجراح، وأبو عامر (^١)، عن أبي خُشيْنة (^٢) حاجب بن عمر الثقفي، عن الحكم ابن الأعرج (^٣)، قال: انتهيتُ إلى ابن عباس وهو متوسد رداءه [في زمزم،\n⦗١٩٨⦘ فقلت: أخبرني عن عاشوراء، أي يوم أصومه؟ قال: إذا رأيت] (^٤) هلال المحرم فاعدُدْ ثم أصبحْ من التاسعة صائما. قلت: أكذاك كان يصومه محمد ﷺ؟ قال نعم (^٥).\n_________\n(^١) العقدي، عبد الملك بن عمرو.\n(^٢) بمعجمتين ونون مصغرا (تقريب التهذيب، ١٤٤).\n(^٣) الحكم بن عبد الله بن إسحاق بن الأعرج الصري. قال الذهبي: وثقه جماعة ولينه أبو زرعة مع =\n⦗١٩٨⦘ = كونه وثقه، ومن أجل ذلك قال الحافظ: ثقة ربما وهم. (انظر: الجرح والتعديل، ٣/ ١٢٠، المغني في الضعفاء، ١/ ١٨٤، تقريب التهذيب، ١٧٥). وليس قول أبي زرعة مما يضعف حديثه، غايته أن يجعل حديئه حسنا. والله أعلم. وقد أخرج له مسلم.\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، عن وكيع به (الموضع السابق). وأراد ابن عباس بقوله في الجواب: نعم، ما رُوي من عزمه ﷺ على صومه. قاله البيهقي. (السنن الكبرى، ٤/ ١٨٧).","vol":"8","page":197},{"text":"٣٢٢٢ - حدثنا عمر بن سهل المصيصي، حدثنا يعقوب ابن إسحاق الحضرمي، حدثنا حاجب بن عمر، حدثنا عمي الحكم ابن الأعرج، فذكر مثله.","vol":"8","page":198},{"text":"٣٢٢٣ - حدثنا الصاغاني، حدثنا روح (^١)، حدثنا حاجب بن عمر أبو خُشينة، قال: سمعت الحكم بن الأعرج، قال: انتهيت إلى ابن عباس، فذكر الحديث بمثله.\n_________\n(^١) ابن عبادة.","vol":"8","page":198},{"text":"٣٢٢٤ - أخبرنا عبد الرحمن بن بشر (^١)، حدثنا يحيى بن سعيد (^٢)،\n⦗١٩٩⦘ عن معاوية بن عمرو، قال: حدثني الحكم بن الأعرج، قال: أتيت ابن عباس وهو متوسد رداءه، فسألته عن صيام يوم عاشوراء، فقال لي: إذا رأيت المحرم فاعدُدْ. فإذا كان يوم التاسع فأصبحْ صائما. قلت: كذاك (^٣) كان محمد ﷺ يصوم؟ قال: كذاك كان محمد ﷺ يصوم (^٤).\n_________\n(^١) العبدي النيسابوري.\n(^٢) القطان.\n(^٣) في (م): (كذلك)، في هذا الموضع والذي بعده.\n(^٤) رواه مسلم عن محمد بن حاتم، عن يحيى القطان به، وأحال على لفظ حديث حاجب بن عمر، فقال: بمثله. فاستفيد من هذه الرواية بيان اللفظ المحال به، وهو من فوائد الاستخراج. وفيها أيضا متابعة لمحمد بن حاتم الراوي عن القطان عند مسلم.","vol":"8","page":198},{"text":"<span data-type='title' id=toc-508>باب بيان الترغيب في صوم شعبان، وصفة صوم النبي ﷺ، وأنه لم يصم في عشر ذي الحجة ولا يوم عرفة، وبيان الترغيب في العمل في عشر ذي الحجة </span>(^١)\n_________\n(^١) (م ٢/ ١٢٥/ أ).","vol":"8","page":200},{"text":"٣٢٢٥ - حدثنا أبو علي الزعفراني (^١)، حدثنا سفيان بن عيينة، عن ابن أبي لَبيد (^٢)، عن أبي سلمة (^٣)، قال: سألت عائشة عن صيام رسول الله ﷺ، فقالت: كان يصوم حتى نقول: قد صام، ويفطر حتى نقول: قد أفطر. ولم أره صام من شهر قط أكثر من صيامه شعبان، كان يصوم شعبان كله، كان يصوم شعبان إلا قليلا (^٤).\n_________\n(^١) الحسن بن محمد بن الصبَّاح، أبو علي البغدادي.\n(^٢) عبد الله بن أبي لبيد -بفتح اللام- المدني أبو المغيرة (تقريب التهذيب، ٣١٩).\n(^٣) ابن عبد الرحمن بن عوف.\n(^٤) رواه مسلم عن أبي بكر بن شيبة، وعمرو الناقد، عن ابن عيينة به (كتاب الصيام، باب صيام النبي ﷺ في غير رمضان إلخ، ٢/ ٨١١)، واقتصر هو وأبو عوانة على هذا القدر، وتكملته كما عند عبد الرزاق في المصنف (٤/ ٢٩٢ /٧٨٥٩)، والحميدي (المسند، ١/ ٩١)، كلاهما عن سفيان، بزيادة ذكر صلاته ﷺ في الليل. وسيأتي عند المصنف ما يتعلق بصلاة الليل بعد ثلاثة أبواب.","vol":"8","page":200},{"text":"٣٢٢٦ - حدثنا الحسن بن عفان (^١)، حدثنا يحيى بن آدم، حدثنا\n⦗٢٠١⦘ سفيان بن عيينة، عن عبد الله بن أبي لبيد بإسناده مثله. زاد يحيى بن آدم: قالت عائشة: إنه ليكون عليّ قضاء من رمضان، فأكاد أن لا أقضيه حتى يكون شعبان (^٢).\n_________\n(^١) الحسن بن علي بن عفان العامري، أبو محمد الكوفي.\n(^٢) قول عائشة ﵂ موصول من أوجه أخرى تقدم إيرادها عند المصنف في باب بيان إسقاط صوم رمضان عن الحائض، (ح: ٣١٠٥ - ٣١١٢)، من طرق عن أبي سلمة، عن عائشة. وقول يحيى بن آدم هذا ظاهره تعليق، ولم أر من ذكره مسندا إلى عائشة بهذا الإسناد، إلا ما ذكره أبو يعلى بعد رواية الحديث بمثل إسناد المصنف، قال: قال أبو الفضل -وهو العباس بن الوليد النرسي: وسمعت سفيان قال: قالت هي -يعني عائشة: فذكره، وهو أيضا تعليق، إذ لم يسنده إلى عائشة. ويستفاد من رواية المصنف تبيين المهمل من أسماء الرواة، حيث إنه صرّح باسم ابن أبي لبيد، الذي ورد مهملا عند مسلم، وهو من فوائد الاستخراج.","vol":"8","page":200},{"text":"٣٢٢٧ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، ح.\nوحدثنا الصاغاني، أخبرنا عبد الوهاب بن عطاء، قالا: حدثنا هشام الدستوائي (^٢)، عن يحيى بن أبي كثير، عن أبي سلمة، عن عائشة، قالت: لم يكن رسول الله ﷺ يصوم شهرًا في السنة أكثر من شعبان، فإنه كان يصوم شعبان كله (^٣).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (ص ١١١)، بمثل لفظ المصنف.\n(^٢) هشام بن أبي عبد الله الدستوائي.\n(^٣) رواه مسلم عن إسحاق بن إبراهيم، عن معاذ بن هشام، عن أبيه بهذا الإسناد، ولم =\n⦗٢٠٢⦘ = يقل: فإنه كان يصوم شعبان كله، وزاد: وكان يقول: \"خذوا من الأعمال ما تطيقون فإن الله لا يمل حتى تملوا\"، وكان يقول: \"أحب العمل إلى الله ما داوم عليه صاحبه، وإن قل\" (الموضع السابق). ورواه البخاري عن معاذ بن فضالة، عن هشام به، وزاد في لفظه متن الرواية الآتية بعد هذه (كتاب الصوم، باب صوم شعبان، ٤/ ٢١٣)، غير أنه قال في ذكر الصلاة: \"ما دُووِم عليه\". ورواية عبد الوهاب بن عطاء، كما ذكرها أحمد (المسند، ٦/ ١٢٨)، لفظها مركب من متن الروايتين اللتين عند المصنف، أعني هذه والتي بعدها. ولم ينبه أبو عوانة على الاختلاف بين لفظي الطريقين اللتين جمعهما، إذ اللفظ الذي ذكره هو لفظ أبي داود الطيالسي دون لفظ عبد الوهاب بن عطاء.","vol":"8","page":201},{"text":"٣٢٢٨ - حدثنا الصاغاني، حدثنا روح بن عبادة، حدثنا هشام بن أبي عبد الله (^١)، عن يحيى بن أبي كثير، عن أبي سلمة، أن عائشة حدثته أن رسول الله ﷺ قال: \"خذوا من العمل ما تطيقون، فإن الله لا يمَلُّ حتى تملوا\". وكان أحب الصلاة إلى رسول الله ﷺ ما داوم عليها وإن قَلَّت. وكن إذا صلى صلاة داوم عليها.\n_________\n(^١) في (م): ابن أبي عبيد الله، وهو خطأ.","vol":"8","page":202},{"text":"٣٢٢٩ - حدثنا إبراهيم بن مرزوق البصري، حدثنا روح (^١)، حدثنا كَهْمَس (^٢)، عن عبد الله بن شقيق، قال: سألت عائشة: أكان رسول الله\n⦗٢٠٣⦘ﷺ يصوم شهرًا كله؟ قالت: ما علمت صام شهرًا كله حتى يفطر منه إلا رمضان، ولا أفطر شهرًا كله حتى يصوم منه حتى مضى لوجهه أو لسبيله (^٣).\n_________\n(^١) ابن عبادة.\n(^٢) ابن الحسن التميمي، أبو الحسن البصري. وكهمس بفتح كاف وميم وسكون هاء وبسين مهملة. (المغني في الضبط، ص ٢١٤).\n(^٣) رواه مسلم عن عبيد الله بن معاذ، عن أبيه، عن كهمس به (كتاب الصيام، باب صيام النبي ﷺ في غير رمضان، إلخ، ٢/ ٨١٠).","vol":"8","page":202},{"text":"٣٢٣٠ - حدثنا الصاغاني، حدثنا عبد الوهاب بن عطاء، أخبرنا الجريري (^١)، عن عبد الله بن شقيق، قال: سألت عائشة: هل كان (^٢)، رسول الله ﷺ يصوم شهرًا كاملا سوى شهر رمضان؟ فقالت: ما صام شهرًا كاملا سوى [رمضان] (^٣). قال أبو مسعود -وهو الجريري-: حسبت أنها قالت: ولا أفطر شهرًا كاملا حتى يصيب منه (^٤)، روى\n⦗٢٠٤⦘ غيره بلا شك (^٥).\n_________\n(^١) سعيد بن إياس الجريري، أبو مسعود البصري.\n(^٢) (م ٢/ ١٢٥ / ب).\n(^٣) ما بين المعقوفين سقط من النسختين، والإضافة من صحيح مسلم (الموضع السابق)، وغيره ممن روى الحديث.\n(^٤) رواه مسلم عن يحيى بن يحيى النيسابوري، عن يزيد بن زريع، عن الجريري به، وقال مكان: (شهرًا كاملا)، (شهرًا معلومًا). ووقع عند ابن خزيمة من طريق سالم بن نوح، عن الجريري، قريبا من لفظ المصنف، ففيه: (شهرًا تامًّا) (صحيح ابن خزيمة، ٣/ ٣٠٤/ ٢١٣٢).\nوالراوي عن الجريري عند أبي عوانة، عبد الوهاب بن عطاء، وهو ممن لم يتبين سماعه من الجريرى، أكان قبل الاختلاط أو بعده؟ لكن تابعه يزيد بن زريع عند مسلم، وغيره ممن سمع من الجريري قبل الإختلاط. (انظر: مسند الإمام أحمد، =\n⦗٢٠٤⦘ = ٦/ ٢١٨، فتح المغيث، ٤/ ٣٧٤، الكواكب النيرات، ١٧٣، ١٧٩).\n(^٥) أي غير عبد الوهاب بن عطاء، ومنهم يزيد بن زريع عند مسلم كما تقدم، وعند أحمد (الموضع السابق)، والنسائي أيضا (المجتبى، كتاب الصيام، باب ذكر اختلاف ألفاظ الناقلين لخبر عائشة، ٤/ ١٥٢)، ومنهم إسماعيل بن علية عند أحمد في المسند (الموضع السابق)، وسالم بن نوح عند ابن خزيمة (الموضع السابق).","vol":"8","page":203},{"text":"٣٢٣١ - حدثنا الصاغاني، حدثنا ابن نمير (^١)، حدثنا أبو معاوية (^٢)، ح.\nوحدثنا علي بن حرب، حدثنا أبو معاوية، عن الأعمش (^٣)، عن إبراهيم (^٤)، عن الأسود (^٥)، عن عائشة، قالت: ما رأيت رسول الله ﷺ صام في العشر قط (^٦).\n_________\n(^١) محمد بن عبد الله بن نمير الهمداني، أبو عبد الرحمن الكوفي.\n(^٢) محمد بن خازم الضرير.\n(^٣) سليمان بن مهران الأسدي.\n(^٤) ابن يزيد النخعي.\n(^٥) ابن يزيد بن قيس النخعي.\n(^٦) رواه مسلم عن أبي بكر بن أبي شيبة، وأبي كريب، وإسحاق، كلهم عن أبي معاوية به (كتاب الإعتكاف، باب صوم عشر ذي الحجة، ٢/ ٨٣٣). ولم أقف على تصريح الأعمش بالسماع في شيء من طرق هذا الحديث حسب ما وقفت عليه، لكن من الرواة عنه في هذا الحديث حفص بن غياث، (السنن الكبرى للنسائي، ٢/ ١٦٥ / ٢٨٧٤، علل الدارقطني، ٥ / ق ١٢٩ ب)، وكان يميز ما سمعه الأعمش مما دلسه، كما نبه على ذلك الحفاظ (هدي الساري، ص ٣٩٨). =\n⦗٢٠٥⦘ = وهذا الحديث من الأحاديث التي ذكرها الدارقطني في التتبع (ص ٥٢٩)، وقال: أخرج مسلم حديث الأعمش، عن إبراهيم، فذكره ثم قال: وخالفه منصور، رواه عن إبراهيم مرسلا. وقد ذكر هذا الاختلاف في العلل ولم يرجح شيئا. ورجح الترمذي رواية الأعمش، وقال: هي أصح وأوصل إسنادًا، واحتج بقول وكيع أن الأعمش أحفظ لإسناد حديث إبراهيم من منصور. وهو معارض بقول يحيى بن سعيد القطان، وأحمد بن حنبل، حيث قدما منصورًا على الأعمش في إبراهيم. ومما يرجح رواية الوصل، وهو ظاهر صنيع مسلم، والنسائي، وأبي عوانة حيث اقتصروا عليه ولم يذكروا غيره ولو بالإشارة -أن الوصل زيادة، والأصل قبولها من الثقة، وأيضا لم يختلف على الأعمش في إسناد الحديث، كما قال الدارقطني، بينما اختلف على الثوري عن منصور، وإن كان الصحيح عنه الإرسال. (انظر: سنن الترمذي، كتاب الصوم، باب ما جاء في صيام العشر، ٣/ ١٣٠، السنن الكبرى للنسائي، ٢/ ١٦٥، علل الدارقطني، ٥ /ق ١٢٩ ب -١٣٠ أ، شرح علل الترمذي، ٢/ ٧١٣ - ٧١٥، بين الإمامين، ص ٢٩١).","vol":"8","page":204},{"text":"٣٢٣٢ - حدثنا محمد بن حيَّان المازِني (^١)، بالبصرة، حدثنا أبو الوليد (^٢)، حدثنا أبو عوانة (^٣)، عن الأعمش بمثله (^٤).\n_________\n(^١) أبو العباس البصري، لم أر فيه جرحًا ولا تعديلًا. وحيان بمفتوحة وشدة مثناة تحت.\nقال الذهبي: \"الشيخُ الصَّدوق المحدِّث، بقي إلى بعد سنة ٢٩٠ هـ\"، وخرج له الضياء في المختارة، وعليه قال نايف المنصُوري في إرشاد القاصي والداني (٨٧٤): \"صدوق\". (تلخيص المتشابه للخطيب ١/ ٢٣٤، سير أعلام النبلاء، ١٣/ ٥٦٩، المغني في الضبط، ص ٨٤، توضيح المشتبه ٢/ ١٦٨).\n(^٢) هشام بن عبد الملك الباهلي مولاهم الطيالسي.\n(^٣) وضّاح اليشكري.\n(^٤) رواه مسلم عن أبي بكر بن نافع، عن عبد الرحمن بن مهدي، عن سفيان الثوري، عن =\n⦗٢٠٦⦘ = الأعمش به، ولفظه: \"أن النبي ﷺ لم يصم العشر\" (الموضع السابق). ولفظ حديث أبي عوانة عن الأعمش، كما عند أحمد في المسند (٦/ ١٢٤): \"ما رأيت رسول الله ﷺ صائما أيام العشر قط\" فهو مثل لفظ حديث أبي معاوية كما قال المصنف.","vol":"8","page":205},{"text":"٣٢٣٣ - حدثنا أبو أمية (^١)، حدثنا يعلى بن عبيد، حدثنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة، قالت: ما رُئِيَ رسولُ الله ﷺ يصوم في العشر قط.\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.","vol":"8","page":206},{"text":"٣٢٣٤ - حدثنا يونس بن عبد الأعلى، والربيع بن سليمان، قالا: حدثنا ابن وهب، أن مالكا (^١)، أخبره ح.\nوحدثنا الصاغاني، أخبرنا عبد الله (^٢) بن يوسف، أخبرنا مالك، عن أبي النضر (^٣) مولى عمر بن عبيد الله، عن عُمير (^٤) مولى ابن عباس، عن أم الفضل بنت الحارث (^٥)، أنَّ ناسا اختلفوا عندها يوم عرفة في صيام\n⦗٢٠٧⦘ رسول الله ﷺ، فقال بعضهم: هو صائم، وقال بعضهم: ليس بصائم.\nفأرسلت إليه أم الفضل بقدح لبن، وهو واقف على بعيره فشرب وهو بعرفة يومئذ (^٦).\n_________\n(^١) الحديث في موطئه -رواية الليثي- (كتاب الحج، باب صيام يوم عرفة، ١/ ٣٧٥).\n(^٢) في (م): عبيد الله\n(^٣) سالم بن أبي أمية.\n(^٤) بالتصغير، وهو ابن عبد الله الهلالي، أبو عبد الله المدني، مولى أم الفضل، ويقال له مولى ابن عباس، باعتبار أن ولائه انتقل إلى ابن عباس بعد أمه أمِّ الفضل (فتح الباري، ٤/ ٢٣٧).\n(^٥) اسمها لبابة، بتخفيف الموحدة، بنت الحارث الهلالية، زوج العباس بن عبد المطلب، وأخت ميمونة أم المؤمنين (تقريب التهذيب، ص ٧٥٣).\n(^٦) رواه مسلم عن يحيى بن يحيى، عن مالك به (كتاب الصيام، باب استحباب الفطر للحاج يوم عرفة، ٢/ ٧٩١). ورواه البخاري عن عبد الله بن يوسف، عن مالك به (كتاب الصوم، باب صوم يوم عرفة، ٤/ ٢٣٧). وعندهما: (تماروا)، مكان (اختلفوا)، ووافقهما ما في الموطأ.","vol":"8","page":206},{"text":"٣٢٣٥ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن أبي النضر، عن عمير، عن أم الفضل، بذلك (^١).\n_________\n(^١) رواه مسلم عن هارون بن سعيد الأيلي، عن ابن وهب بإسناده، وذكر لفظه (الموضع السابق). ولم يخرجه البخاري من طريق عمرو بن الحارث.","vol":"8","page":207},{"text":"٣٢٣٦ - حدثنا يونس بن عبد الأعلى، وأحمد بن شيبان، قالا: حدثنا سفيان بن عيينة، عن أبي النضر، سمع عميرا مولى أم الفضل ابن عباس يقول: شك الناس يوم عرفة في رسول الله ﷺ، أصائم هو فقالت أم الفضل: أنا أعلم لكم ذاك. فبعثت إليه بقدح من لبن فشربه (^١).\n⦗٢٠٨⦘ رواه الثوري، عن أبي النضر، وقال: (^٢)، عمير مولى أم الفضل (^٣).\n_________\n(^١) رواه مسلم عن إسحاق بن إبراهيم، وابن أبي عمر، عن ابن عيينة، ولم يذكر لفظه، غير أنه قال: \"لم يذكر: وهو واقف على بعيره\" (الموضع السابق). ورواه البخاري عن الحميدي، عن سفيان به (كتاب الأشربة، ياب شرب اللبن، ١٠/ ٦٩ - ٧٠).\n(^٢) (م ٢/ ١٢٦/ أ).\n(^٣) وصله مسلم عن زهير بن حرب، عن ابن مهدي، عن الثوري، عن سالم أبي النضر، بهذا الإسناد، وأحال على نحو حديث ابن عيينة (الموضع السابق)، والغرض منه بيان أن الثوري تابع ابن عيينة على نسبة ولاء عمير إلى أم الفضل، والله أعلم. ورواه البخاري عن عمرو بن عباس، عن ابن مهدي، عن الثوري به (كتاب الأشربة، باب الشرب في الأقداح، ١٠/ ٩٨)، وليس فيه نسبة ولاء عمير.\nوممن قال إنه مولى أم الفضل: يحيى بن سعيد القطان عن مالك عند البخاري (كتاب الصوم، باب صوم يوم عرفة، ٤/ ٢٣٦).","vol":"8","page":207},{"text":"٣٢٣٧ - حدثنا الربيع بن سليمان، وأبو عبيد الله ابن أخي ابن وهب (^١)، قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن بكير -يعني ابن الأشج (^٢)، عن كريب (^٣) مولى ابن عباس، عن ميمونة (^٤)، -زوج النبي ﷺ أنها قالت: إن الناس شكوا في صيام رسول الله ﷺ يوم عرفة، فأرسلت إليه ميمونة بحِلَاب (^٥)، وهو واقف بالموقف، فشرب\n⦗٢٠٩⦘ منه والناس ينظرون إليه (^٦).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) بكير بن عبد الله الأشج، مولى بني مخزوم، المدني نزيل مصر.\n(^٣) ابن أبي مسلم الهاشمي مولاهم المدني، أبو رشدين مولى ابن عباس.\n(^٤) بنت الحارث الهلالية، أم المؤمنين.\n(^٥) بكسر المهملة، وهو الإناء الذي يحلب فيه اللبن، والحلاب أيضا اللبن الذي يحلبه (النهاية، ١/ ٤٢١، فتح الباري، ٤/ ٢٣٨). ووقع في (م): بجلاب، بالجيم، وهو تصحيف.\n(^٦) رواه مسلم عن هارون بن سعيد، عن ابن وهب به (الموضع السابق). ورواه البخاري عن يحيى بن سليمان، عن ابن وهب به (كتاب الصوم، باب صوم يوم عرفة، ٤/ ٢٣٧).","vol":"8","page":208},{"text":"٣٢٣٨ - ز- حدثنا عبد الملك بن محمد الرقاشي، حدثنا إبراهيم ابن حميد الطويل (^١)، عن شعبة، ح.\nوحدثنا أبو المُثَنَّى (^٢)، حدثنا أبي، عن أبي، قال: حدثنا شعبة، عن الأعمش، عن مسلم البَطِين (^٣)، عن سعيد بن جبير، عن ابن عباس، قال رسول الله ﷺ: \"ما من أيام العمل فيها (^٤) أفضل من عشر ذي الحجة\". قيل: ولا الجهاد في سبيل الله؟ قال: \"ولا الجهاد في سبيل الله، إلا من عقر جواده وأهريق دمه\" (^٥)، وهذا لفظ إبراهيم بن حميد.\n⦗٢١٠⦘ رواه غندر (^٦)، عن شعبة، وعلي بن حرب، عن أبي معاوية (^٧)، كلاهما عن الأعمش، فقالا: \"إلا من خرج بنفسه وماله ثم لم يرجع بشيء من ذلك\" (^٨).\n_________\n(^١) قال أبو حاتم: ثقة (الجرح والتعديل، ٢/ ٩٤).\n(^٢) معاذ بن المثنى بن معاذ بن معاذ بن نصر العنبري.\n(المقتنى في سرد الكنى، ٢/ ٦٤ /٥٦٠٦).\n(^٣) مسلم بن عمران، ويقال ابن أبي عمران، البطين -بفتح الموحدة، لقب بذلك لعظم بطنه (فتح الباري، ٢/ ٤٥٨).\n(^٤) في النسختين: فيه، وضبب عليه في ل، والصواب ما أثبت.\n(^٥) الحديث من الزوائد، إذ لم يخرحه مسلم. وقد أخرجه البخاري عن محمد بن عرعرة، عن شعبة به. وأوله: \"ما العمل في أيام العشر أفضل من العمل في هذه … \". وقد أشار الحافظ إلى أنها رواية كريمة عن الكشميهني، وأنها شاذة مخالفة لرواية أبي ذر، =\n⦗٢١٠⦘ = وهو من الحفاظ، عن الكشميهني، ولفظه موافق لرواية المصنف (صحيح البخاري، مع فتح الباري، كتاب العيدين، باب فضل العمل في أيام التشريق، ٢/ ٤٥٩، وانظر أيضا الكتاب والباب نفسه من النسخة السلطانية، ٢/ ٢٤، ٢٥). وقد صرح الأعمش بالتحديث عند الدارمي في السنن (٢/ ٢٥)، وغيره.\n(^٦) محمد بن جعفر الهذلي البصري.\n(^٧) محمد بن خازم الضرير.\n(^٨) أما طريق شعبة، فأسندها الإمام أحمد في المسند (١/ ٣٣٨)، وأما رواية أبي معاوية، فظاهرها متصلة عند المصنف لأن علي بن حرب من شيوخه. وقد رواه من طريق أبي معاوية: أحمد (المسند، ١/ ٢٢٤)، وابن ماجه (كتاب الصيام، باب صيام العشر، ١/ ٥٥٠/ ١٧٢٧)، والترمذي (كتاب الصوم، باب ما جاء في العمل في أيام العشر، ٣/ ١٣٠/ ٧٥٧)، وقال: حديث حسن صحيح غريب. وأخرجه أيضا ابن خزيمة في صحيحه (٤/ ٢٧٣/ ٢٨٦٥)، وابن حبان (الإحسان، ٢/ ٣٠/ ٣٢٤).","vol":"8","page":209},{"text":"٣٢٣٩ - ز- حدثنا الدقيقي (^١)، حدثنا يزيد بن هارون، أخبرنا سفيان الثوري، عن الأعمش، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس، قال: قال رسول الله ﷺ: \"ما من أيام أحب إلى الله العمل فيهن -أو أفضل فيهن العمل- من أيام العشر. قال: قيل:\n⦗٢١١⦘ يا رسول الله، ولا الجهاد في سبيل الله؟ قال: \"ولا الجهاد في سبيل الله، إلا رجل خرج في سبيل الله بماله ونفسه، فلم يرجع من ذلك بشيء\" (^٢).\n_________\n(^١) محمد بن عبد الملك بن مروان الواسطي، أبو جعفر الدقيقي.\n(^٢) أخرجه الخطيب من طريق يزيد بن هارون (تاريخ بغداد، ٩/ ٢٦٧)، وعبد الرزاق في المصنف (٤/ ٣٧٦/ ٨١٢١)، ومن طريقه ابن حزم في المحلى (٧/ ١٩)، عن الثوري به.","vol":"8","page":210},{"text":"٣٢٤٠ - ز- حدثنا إسحاق بن سيَّار، حدثنا عبيد الله بن موسى، حدثنا شَيبان (^١)، عن الأعمش، بمثله (^٢).\n_________\n(^١) ابن عبد الرحمن النحوي، التميمي مولاهم، أبو معاوية البصري.\n(^٢) لم أقف على من أخرجه من هذا الطريق، ورجاله رجال الصحيح.","vol":"8","page":211},{"text":"٣٢٤١ - ز- حدثنا عمر بن شَبَّة أبو زيد النميري، حدثنا مسعود ابن واصل (^١)، عن النَّهَّاس بن قَهْم (^٢)، عن قتادة (^٣)، عن سعيد بن المسيب،\n⦗٢١٢⦘ عن أبي هريرة، عن النبي صلى الله عليه (^٤)، وسلم قال: \"ما من أيام الدنيا أيام أحب إلى الله أن يُتعبد له فيها من أيام العشر. وإن صيام يوم منها لَيُعدل بصيام سنة، وليلة منها بليلة القدر\" (^٥).\n_________\n(^١) الأزرق. قال البزار: لا بأس به، وقال أبو داود: ليس بذاك. وذكره ابن حبان في الثقات، وقال: ربما أغرب. وقال الذهبي: ضعفه أبو داود الطيالسي، ومشاه غيره. وقال الحافظ ابن حجر: لين الحديث. (انظر: الثقات، ٩/ ١٩٠، ميزان الإعتدال، ٤/ ١٠٠، كشف الأستار، ١/ ١٣٨، تهذيب التهذيب، ١٠/ ١٢٠، التقريب ص ٥٢٨).\n(^٢) النهاس: -بشدة هاء ثم مهملة- ابن قهم -بفتح القاف وسكون الهاء- أبو العباس القيسي البصري. تركه يحيى القطان، وكان يضعف حديثه، وكذلك ضعفه ابن معين، وأبو حاتم، والنسائي، والدارقطني، وابن حجر، وغيرهم. وقال ابن حبان: يروي المناكير عن المشاهير ويخالف الثقات، لا يجوز الاحتجاج به. (انظر: المجروحين، ٣/ ٥٦، الكامل، ٧/ ٢٥٢٢، علل الدارقطني، ٩/ ٢٠٠، تقريب التهذيب، ٥٦٦).\n(^٣) ابن دعامة السدوسي.\n(^٤) (م ٢/ ١٢٦/ ب).\n(^٥) هذا الحديث أيضا من الزوائد. وقد أخرجه ابن ماجه، عن عمر بن شبة، (كتاب الصيام، باب صيام العشر، ١/ ٥٥١/ ١٧٢٨)، والترمذي، عن أبي بكر بن نافع، (كتاب الصوم، باب ما جاء في العمل في أيام العشر، ٣/ ١٣١/ ٧٥٨)، كلاهما عن مسعود بن واصل به. وقال الترمذي: حديث غريب. وقد ضعف الحديث البغوي في شرح السنة (٤/ ٣٤٦/ ١١٢٦)، وابن الجوزي في العلل المتناهية (٢/ ٧٢/ ٩٢٥)، والمناوي في فيض القدير (٦/ ٤٧٤)، والألباني في ضعيف الجامع الصغير (رقم ٥١٦١)، وهو كما قالوا. فقد تفرد به مسعود بن واصل، عن النهاس، كما قال البخاري، وابن عدي، والدارقطني، وهما ضعيفان. ثم إنه قد أعل الحديث بالإرسال: فقال الدارقطني: \"وإنما روي هذا الحديث عن قتادة، عن سعيد بن السيب مرسلا\". لكن المتن صحيح كما تقدم من حديث ابن عباس، إلا قوله: \"وإن صيام يوم منها ليعدل بصيام سنة، وليلة منها بليلة القدر\"، فهو مما تفرد به مسعود بن واصل، عن النهاس، والله أعلم. (انظر: سنن الترمذي، الموضع السابق، الكامل، ٧/ ٢٥٢٣، علل الدارقطني، ٩/ ١٩٩).","vol":"8","page":211},{"text":"٣٢٤٢ - ز- حدثنا أبو حاتم الرازي (^١)، حدثنا مصعب بن سعيد المصيصي (^٢)، حدثنا موسى بن أَعْيَن، عن الأعمش، عن أبي صالح (^٣)، عن\n⦗٢١٣⦘ أبي هريرة، عن النبي ﷺ قال: \"ما من أيام العمل أحب إلى الله فيهن من هذه الأيام -يعني العشر. قيل: ولا الجهاد في سبيل الله؟ قال: \"ولا الجهاد في سبيل الله، إلا رجل خرج بنفسه وماله ثم لم يرجع منه بشيء\" (^٤).\n_________\n(^١) محمد بن إدريس بن المنذر الحنظلي، الحافظ.\n(^٢) أخو خيثمة الحراني نزيل المصيصة. ضعفه ابن عدي، وذكره ابن حبان في الثقات، وقال: ربما أخطأ، يعتبر بحديثه إذا روى عن الثقات، وبين السماع في خبره، لأنه كان مدلسا، وقد كف في آخر عمره. (الثقات ٩/ ١٧٥، الكامل ٦/ ٢٣٦٢، ٢٣٦٣).\n(^٣) ذكوان السمان المدني.\n(^٤) الحديث من الزوائد، وقد أخرجه أبو القاسم الأصبهاني في الترغيب والترهيب (١/ ٢٤٥/ ٣٦٥)، من طريق أبي حاتم الرازي به، وذكره الدارقطني في العلل تعليقا (٩/ ٢٠٠).\nوفي إسناد المصنف مصعب بن سعيد، وهو ممن يحتاج إلى دعامة. ثم قد اختلف فيه على الأعمش، فرواه بمثل رواية المصنف هشام بن يونس اللؤلؤي، عن أبي معاوية، وعبد السلام بن عبيد بن أبي فروة، عن أبي يحيى الكناني، كلاهما عن الأعمش به، دكرهما الدارقطني في العلل (٥/ ٨٨، ٩/ ٢٠٠). وهشام ثقة يغرب (الثقات، ٩/ ٢٣٤)، وعبد السلام، قال فيه ابن حبان: يسرق الحديث، لا يجوز الاحتجاج به بحال، وقال الأزدي: لا يكتب حديثه (المجروحين، ٢/ ١٥٢، المغني في الضعفاء، ٢/ ٣٩٤). وخالفهم الإمام أحمد، فرواه عن أبي معاوية، عن الأعمش، عن أبي صالح مرسلا، ليس فيه أبو هريرة (المسند، ٢/ ٢٢٤)، وتابعه عبد الله بن نمير، عن الأعمش، وقال الدارقطني، وهو الصحيح (علل الدارقطني، الموضع نفسه). فالراجح في الحديث أنه مرسل، إلا أن المتن صحيح من غير هذا الطريق كما تقدم (ح ٣٢٣٨ - ٣٢٤٠).","vol":"8","page":212},{"text":"٣٢٤٣ - ز- حدثنا الدقيقي (^١)، حدثنا عبيد الله بن عبد المجيد الحنفي، حدثنا مرزوق أبو بكر (^٢)، حدثنا أبو الزبير (^٣)، عن جابر بن عبد الله، عن النبي ﷺ قال: \"ما من أيام أفضل عند الده من أيام عشر ذي الحجة\".\n⦗٢١٤⦘ قالوا: يا رسول الله، ولا مثلها في سبيل الله؟ قال: \"إلا من عفِّر وجهه في التراب\" (^٤).\n_________\n(^١) محمد بن عبد الملك بن مروان الواسطي.\n(^٢) الباهلي البصري، مولى طلحة بن عبد الرحمن.\n(^٣) محمد بن مسلم بن تدرس المكي.\n(^٤) الحديث مما لم يخرجه مسلم أيضا. وأخرجه البزار عن عبيد الله الحنفي (كشف الأستار، ٢/ ٢٩/ ١١٢٨) به، وعنده زيادة في فضل يوم عرفة. وأخرجه الطحاوي في شرح مشكل الآثار (٧/ ٤١٨/ ١٩٧٢)، من طريق أبي نعيم الفضل بن دكين، عن مرزوق بمثل لفظ المصنف. وهو عند أبي يعلى (المسند، ٢/ ٤١٦/ ٢٠٨٦)، وابن حبان (الإحسان، ٩/ ١٦٤/ ٢٨٥٣)، من طريق محمد بن مروان العقيلي، عن هشام الدستوائي، عن أبي الزبير، عن جابر بالزيادة التي عند البزار.\nوفي هذه الطرق أبو الزبير، وهو مدلس وقد عنعن، فاعل الحديث الألباني بهذه العلة وضعفه. لكن الحديث مما رواه ابن حبان، وقد قال في مقدمة كتابه: \"وإذا صح عندي خبر من رواية مدلس أنه بيّن السماع فيه، لا أبالي أن أذكره من غير بيان السماع في خبره بعد صحته عندي من طريق آخر\". فهذه العنعنة محمولة على السماع عند ابن حبان. وقد حكم على الإسناد كل من ابن مندة، فقال: إسناد متصل حسن من رسم النسائي، وأبو الفرج الثقفي، فقال: إسناد صحيح متصل. وقال المنذري عن إسناد البزار: حسن. اهـ. والحديث يشهد له حديث ابن عباس المتقدم، فهو صحيح لغيره. (انظر: الإحسان، ١/ ١٦٢، التوحيد لإبن مندة، ٣/ ٣٠١/ ٨٨٥، فوائد الثقفي، الموضع نفسه، الترغيب والترهيب للمنذري، ٢/ ١٥٠/ ١٧٢٧، سلسلة الأحاديث الضعيفة، ٢/ ١٢٦).","vol":"8","page":213},{"text":"٣٢٤٤ - ز- حدثني أبو يحيى عبد الله بن أحمد بن أبي مَسَرَّة، حدثنا عبد الحميد بن غزوان البصري (^١)، حدثنا أبو عوانة (^٢)، عن موسى بن أبي عائشة،\n⦗٢١٥⦘ عن مجاهد (^٣)، عن ابن عمر، قال: قال رسول الله ﷺ: \"ما من أيام أعظم عند الله، ولا العمل فيهن أحب إلى الله، من هذه الأيام. فأكثروا فيها من التهليل والتحميد، يعني أيام العشر (^٤) \".\n_________\n(^١) القيسي، أبو عمر الفراء. قال عنه أبو حاتم: شيخ، وذكره ابن حبان في الثقات (٨/ ٣٩٨، الجرح والتعديل، ٦/ ١٧).\n(^٢) وضاح اليشكري.\n(^٣) ابن جبر المكي المخزومي مولاهم.\n(^٤) هذا أيضا من الزوائد، وقد أخرجه أبو القاسم الأصبهاني في الترغيب والترهيب (١/ ٢٤٦ / ٣٦٧)، من طريق ابن أبي مسرة به. والحديث بهذا الإسناد يعتبر شاذا، فإن عفان -وهو ابن مسلم الصفار- وعمرو بن عون، وكلاهما ثقة ثبت، خالفا عبد الحميد بن غزوان، فروياه عن أبي عوانة، عن يزيد بن أبي زياد، عن مجاهد، عن ابن عمر، وهو أولى بالصواب من قول عبد الحميد: عن أبي عوانة، عن موسى بن أبي عائشة. وحديث عفان عند أحمد (المسند، ٢/ ٧٥، ١٣١ - ١٣٢)، والبيهقي (الجامع لشعب الإيمان، ٧/ ٣٣٨ /٣٤٧٤)، وحديث عمرو بن عون عند عبد بن حميد (المنتخب من المسند، ٢٥٧/ ٨٠٧).\nويزيد بن أبي زياد كما قال الحافظ، ضعيف كبر فتغير وصار يتلقن، وقال البرديجي: وفي سماعه من مجاهد نظر (تقريب التهذيب، ٦٠١، تهذيب التهذيب، ١١/ ٣٣١). وقد اضطرب في رواية هذا الحديث، فمرة رواه عن مجاهد، عن ابن عمر، كما تقدم من طريق عمرو، وعفان، عن أبي عوانة عنه، وكما أخرجه ابن أبي حاتم في العلل (٢/ ١٦٧/ ١٩٩٢) من طريق محمد بن فضيل عنه، والطحاوي في شرح مشكل الآثار (٧/ ٤١٧/ ٢٩٧١)، والبيهقي (الجامع لشعب الإيمان، ٧/ ٣٣٩/ ٣٤٧٥)، كلاهما من طريق مسعود بن سعد، عنه. ومرة رواه عن مجاهد، عن ابن عباس، كما أخرجه ابن أبي حاتم (الموضع السابق)، والطبراني (المعجم الكبير، ١١/ ٨٣/ ١١١١٦). ومرة رواه عن مجاهد مرسلا، كما أخرجه ابن جرير في التفسير (٣٠/ ١٦٩). وقد رجح أبو زرعة طريق التي فيها ذكر ابن عباس، بناءا على أن =\n⦗٢١٦⦘ = راوييها عن يزيد، وهما خالد الطحان، وعبد الله بن إدريس، أحفظ في حديثه من محمد بن فضيل، الذي روى طريق التي فيها ذكر ابن عمر، لكن مع ابن فضيل أبو عوانة، ومسعود بن سعد، وكلاهما ثقة، وأبو عوانة أقدم من خالد، وابن إدريس. فالأولى، والعلم عند الله، أن يكون الحمل فيه على يزيد، وأنه هو الذي اضطرب في الحديث. وعلى أي حال الحديث ضعيف جدا من رواية المصنف من أجل المخالفة، وضعيف من طريق يزيد بن أبي زياد للاضطراب، لكن المتن صحيح، إلا قوله: \"فأكثرو فيها من التهليل والتحميد\"، فهو مما تفردت به هذه الرواية. والله أعلم.","vol":"8","page":214},{"text":"٣٢٤٥ - ز- حدثنا أبو داود الحراني (^١)، حدثنا يزيد بن هارون، حدثنا أصبغ بن زيد (^٢)، أخبرنا القاسم بن أبي أيوب، عن سعيد بن جبير، عن ابن عباس، أن النبي ﷺ قال: \"ما من عمل أرجى عند الله، ولا أعظم منزلة من خير عمل به في العشر من الأضحى\". فقيل: يا رسول الله، ولا من جاهد في سبيل الله [بنفسه] (^٣)، وماله؟ قال: \"ولا من جاهد\n⦗٢١٧⦘ في سبيل الله بنفسه وماله، [إلا من لا يرجع بنفسه ولا ماله] (^٤) \" (^٥).\n_________\n(^١) سليمان بن سيف بن درهم الطائي.\n(^٢) أصبغ -بالمعجمة في آخره- وهو أبو عبد الله الوراق الجهني الواسطي.\nوثقه ابن معين، وأبو داود، وغيرهما، وقال الدارقطني: تكلموا فيه وهو عندي ثقة.\nوضعفه ابن سعد، وقال ابن حبان: كان يخطئ كثيرًا، لا يجوز الاحتجاج بخبره إذا انفرد. وقال أحمد: ما أحسن رواية نريد بن هارون عنه. وذكر له ابن عدي أحاديث يرويها عنه يزيد بن هارون، وقال: إنها غير محفوظة، وقوله هذا لم يتبين لي وجهه، فإن الأحاديث التي ذكرها لها شواهد، فالعلم عند الله. (انظر: الجرح والتعديل، ٢/ ١٢٠، المجروحين، ١/ ١٧٤، الكامل، ١/ ٤٠٠، تهذيب الكمال، ٣/ ٣٠٢ - ٣٠٣، تقريب التهذيب، ص ١١٣).\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) الحديث أيضا من الزوائد. وقد أخرجه الدارمي (كتاب الصوم، باب فضل العمل في العشر، ٢/ ٢٥ - ٢٦)، والطحاوي في شرح مشكل الآثار (٧/ ٤١٦ /٢٩٧٠)، وأبو القاسم الإصبهاني (الترغيب والترهيب، ١/ ٢٤٥/ ٣٦٦)، والبيهقي (الجامع لشعب الإيمان، ٧/ ٩٢٩ /٣٤٧٦)، كلهم من طريق يزيد بن هارون به. والإسناد حسن إن شاء الله، والكلام في أصبغ بن زيد لا ينحط بحديثه عن درجة الحسن، لا سيما والراوي عنه يزيد بن هارون.","vol":"8","page":216},{"text":"٣٢٤٦ - ز- حدثنا أبو داود الحراني، حدثنا يحيى بن راشد (^١)، حدثنا معتمر (^٢)، عن فضيل بن ميسرة، عن أبي حَرِيز (^٣)، أنه سمع سعيد\n⦗٢١٨⦘ ابن جبير بإسناده نحوه (^٤).\n_________\n(^١) أبو بكر البصري، مستملي أبي عاصم. وثقه البخاري، وقال أبو حاتم، وابن حجر: صدوق. وثَم يحيى بن راشد آخر ضعيف، وهو المازني، وهو متقدم فإنه يروي عمن هو في طبقة شيوخ المعتمر، مثل داود بن أبي هند، وأبي الزبير، والجريري، وأما هذا فقد ذكر البخاري أنه توفي سنة ٢١١، وكان مستملي أبي عاصم. وكلام ابن حبان يوهم أنه هو الذي روى عن داود بن أبي هند، وهو بعيد، فإن بين وفاتيهما أكثر من سبعين سنة. والله أعلم. (انظر: التاريخ الكبير، ٨/ ٢٧٢/ ٢٩٧٠، الجرح والتعديل، ٩/ ١٤٢ - ١٤٣، الثقات، ٩/ ٢٥٣، ٧/ ٦٠٠ - ٦٠١، تهذيب الكمال، ٣١/ ٢٩٩ - ٣٠٣).\n(^٢) ابن سليمان التيمي.\n(^٣) بفتح المهملة وكسر الراء وآخره زاي. اسمه عبد الله بن حسين الأزدي البصري قاضي سجستان. وثقه أبو زرعة، وقال أبو حاتم: حسن الحديث، وليس بمنكر الحديث، يكتب حديثه. وضعفه النسائي، وأبو داود، وابن معين في رواية. وقال الدارقطني: =\n⦗٢١٨⦘ = يعتبر به. وقال الحافظ: صدوق يخطئ. وقد استشهد به البخاري. (انظر: الكنى والأسماء، ١/ ٢٧٤/ ٩٤٩، تهذيب الكمال، ١٤/ ٤٢١ - ٤٢٢، ميزان الإعتدال، ٢/ ٤٠٨، تهذيب التهذيب، ٥/ ١٨٨، تقريب التهذيب، ٣٠٠).\n(^٤) أخرجه الطبراني في المعجم الصغير (٢/ ١٣٤ - ١٣٥)، من طريق محمد بن إبراهيم ابن صُدران، عن معتمر به. وفي الإسناد أبو حريز، لكنه كما قال الدارقطني: يعتبر به، وقد توبع عن سعيد بن جبير في الطرق المتقدمة.","vol":"8","page":217},{"text":"٣٢٤٧ - ز- حدثني عبد الله (^١) بن أحمد ابن حنبل، حدثنا أبي (^٢)، حدثنا إسحاق بن عيسى (^٣)، حدثنا أبو إسحاق الفَزَاري (^٤)، عن الأعمش، عن أبي وائل (^٥)، عن عبد الله (^٦)، قال النبي ﷺ: \"ما من أيام العمل فيها أحب إلى الله من أيام العشر، بنحوه (^٧) \".\n_________\n(^١) (م ٢/ ١٢٧/ أ).\n(^٢) لم أجد الحديث في المسند، ولا في الأطراف، ولا في الفتح الرباني.\n(^٣) ابن الطباع.\n(^٤) إبراهيم بن محمد بن الحارث بن أسماء الفزاري، الإمام. والفزاري، بفتح الفاء والزاي وسكون الألف بعدها راء، نسبة إلى فزارة بن ذبيان، وهي قبيلة كبيرة من قيس عيلان (اللباب، ٢/ ٤٢٩).\n(^٥) شقيق بن سلمة الأسدي الكوفي.\n(^٦) هو ابن مسعود.\n(^٧) أخرجه الطبراني في المعجم الكبير (١٠/ ٢٤٦ / ١٠٤٥٥)، عن عبد الله بن أحمد =\n⦗٢١٩⦘ = به. ورواه أيضا من طريق محمد بن عبد الرحمن بن سهم، عن أبي إسحاق الفزاري به، ومن هذا الطريق رواه أبو نعيم في الحلية (٨/ ٢٥٩)، وقال: غريب من حديث الأعمش، تفرد به الفزاري.\nوذكر الدارقطني أنه اختلف على الأعمش فيه: فرواه أبو معاوية، عن الأعمش، عن أبي صالح مرسلا، وقال: هو أصح (العلل، ٥/ ٨٨)، والظاهر أنه يقصد أنه أصح عن أبي معاوية، مما قال هشام بن يونس، عنه، عن الأعمش، عن أبي صالح، عن أبي هريرة. وعليه فلا تعل رواية أبي إسحاق بهذه الرواية، والله أعلم. وقد صحح إسنادها المنذري (الترغيب والترهيب، ٢/ ١٥٠ /١٧٢٦).","vol":"8","page":218},{"text":"٣٢٤٨ - ز- حدثنا موسى بن إسحاق القاضي (^١)، حدثنا أبو كريب (^٢)، حدثنا بدر بن مصعب (^٣)، حدثنا عمر بن ذر، عن مجاهد، عن أبي هريرة، قال النبي ﷺ: \"ما من عمل … (^٤) \".\n_________\n(^١) موسى بن إسحاق بن موسى الأنصاري الخطمي، أبو بكر المقرئ، قاضي نيسابور، وقاضي الأهواز.\nقال ابن أبي حاتم: كتبت عنه وهو صدوق ثقة. توفي سنة ٢٩٧ هـ. (الجرح والتعديل، ٨/ ١٣٥، سير أعلام النبلاء، ١٣/ ٥٧٩).\n(^٢) بالتصغير، وهو محمد بن العلاء بن كريب الهمداني.\n(^٣) التميمي. ذكره ابن أبي حاتم في الجرح والتعديل (٢/ ٤١٣)، ولم يذكر فيه جرحا ولا تعديلا. وقال العقيلي: يخالف في حديثه. وقال الذهبي: وصل حديثا مرسلا عن عمر بن ذر. (انظر: الضعفاء للعقيلي، ١/ ١٦٣، ميزان الإعتدال، ١/ ٣٠٠).\n(^٤) أخرجه العقيلي، عن موسى بن إسحاق القاضي به. ثم أخرجه من طريق ابن أبي مسرة، عن خلاد بن يحيى، عن عمر بن ذر، عن مجاهد مرسلا، ليس فيه =\n⦗٢٢٠⦘ = أبو هريرة، وقال: هو أولى. وكذلك قال الدارقطني أن الصحيح عن عمر بن ذر، وغيره عن مجاهد مرسلا. فإسناد المصنف ضعيف جدا، آفته بدر بن مصعب، ومخالفته لمن هو أولى منه، ولعل الذهبي قصد هذا الحديث حين قال في ترجمته: وصل حديثا مرسلا عن عمر بن ذر. (الضعفاء، ١/ ١٦٣ - ١٦٤، علل الدارقطني، ٩/ ٢٠١).","vol":"8","page":219},{"text":"٣٢٤٩ - ز- وحدثنا أبو داود الحراني (^١)، حدثنا النفيلي (^٢)، حدثنا زهير (^٣)، حدثنا إبراهيم بن المهاجر (^٤)، عن عبد الله بن بَابَاه (^٥)، عن عبد الله ابن عمرو، قال: كنت عند النبي ﷺ فذكرت الأعمال، فقال: \"ما من أيام … ح (^٦).\n_________\n(^١) سليمان بن سيف بن درهم.\n(^٢) عبد الله بن محمد بن علي بن نفيل، أبو جعفر الحراني.\n(^٣) ابن معاوية الجعفي.\n(^٤) ابن جابر البجلي.\n(^٥) بموحدتين بينهما ألف ساكنة بعدها هاء، ويقال غير ذلك.\n(تقريب التهذيب، ٢٩٦).\n(^٦) أخرجه أبو داود الطيالسي (المسند، ٣٠١/ ٢٢٨٣)، وأحمد (المسند، ٢/ ١٦٧، ٢٢٣)، والطحاوى (شرح مشكل الآثار، ٧/ ٤١٧/ ٢٩٧٢)، من طرق عن زهير به. وفي الإسناد إبراهيم بن المهاجر، لكن تابعه حبيب بن أبي ثابت عن أبي عبد الله مولى عبد الله ابن عمرو، عن مولاه به، أخرجه أحمد (المسند، ٢/ ١٦١). وأبو عبد الله هذا في حكم المجهول، فقد ذكره الحافظ ابن حجر في تعجيل المنفعة (ص ٣٢٦)، فقال: \"روى عن مولاه، وعنه حبيب بن أبي ثابت\". وأما باقي رجاله فثقات، فالحديث بالطريقين صحيح، =\n⦗٢٢١⦘ = لا سيما ويشهد لمتنه بقية طرق الحديث.","vol":"8","page":220},{"text":"٣٢٥٠ - ز- وحدثنا المَعْمَري (^١)، حدثنا أبو كامل (^٢)، حدثنا عاصم بن هلال (^٣)، عن أيوب (^٤)، عن أبي الزبير (^٥)، عن جابر، ح (^٦).\n_________\n(^١) بفتح الميم وسكون العين وتخفيف الميم الثانية. وهو الحافظ أبو علي الحسن ابن علي بن شبيب البغدادي.\n(^٢) فضيل بن حسين بن طلحة البصري الجَحْدَري.\n(^٣) البارقي، أبو النضر البصري. قال أبو داود، والبزار: ليس به بأس، وضعفه ابن معين، وغيره. قال الحافظ: فيه لين. (انظر: تهذيب التهذيب، ٥/ ٥٧ - ٥٩، تقريب التهذيب، ٢٨٦).\n(^٤) ابن أبي تميمة السختياني.\n(^٥) محمد بن مسلم بن تدرس المكي.\n(^٦) رواه البزار من طريق أبي كامل به (كشف الأستار، ٢/ ٢٨ - ٢٩/ ١١٢٨)، وابن عدي، عن عبدان، عن أبي كامل، عن أبي النضر به. قال ابن عدي: قال لنا عبدان: كانوا يرون أنه عاصم بن هلال، وكان أبو كامل يومئ إلى أنه يحيى بن كثير (الكامل، ٧/ ٢٦٩٥). كل من عاصم بن هلال، ويحيى بن كثير يكنى أبا النضر، ويحيى أسوأ حالا من عاصم. وقد حسن المنذري إسناد البزار، لكن فيه عاصم ابن هلال، ومثله لا يحسن حديثه على الإطلاق، وأعل الدارقطني هذه الرواية بالإرسال، وقال: الصحيح عن أبي الزبير مرسلا. فالحديث ضعيف بهذا الإسناد، ويشهد لمتنه حديث ابن عباس، وغيره. (انظر: علل الدارقطني، ٩/ ٢٠٢، الترغيب والترهيب، ١/ ١٥٠ /١٧٢٧، تهذيب التهذيب، ١١/ ٢٦٧ - ٢٦٨).","vol":"8","page":221},{"text":"٣٢٥١ - ز- وحدثني محمد بن عبيد [بن عُتبة، -بالكوفة- حدثنا\n⦗٢٢٢⦘ سعيد بن محمد الجَرْمي (^١)، حدثنا عبد الملك بن عبد] (^٢) الرحمن بن أَبْجَر (^٣)، عن أبيه، عن سلمة بن كهيل، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس، قال: قال النبي ﷺ: \"ما من أيام يعمل فيها العبد أفضل منها في هذه الأيام العشر\". فقال رجل: يا رسول الله، ولا الجهاد في سبيل الله؟ حتى أعادها (^٤) ثلاثا. قال: \"لا، إلا أن لا يرجع (^٥) \".\n_________\n(^١) الجرمي بمفتوحة وسكون راء، نسبة إلى جرم، قبيلة من قضاعة، ومنهم سعيد ابن محمد. (اللباب، ١/ ٢٧٣، المغني في الضبط، ص ٦٦).\n(^٢) ما بين المعقوفين سقط من (م).\n(^٣) عبد الملك بن عبد الرحمن بن عبد الملك بن سعيد بن حيان -بالتحتانية- ابن أبحر -بموحدة وجيم وزن أحمد- ذكر الحافظ ابن حجر في ترجمة أبيه عبد الرحمن ابن عبد الملك بن أبجر، أنه روى عنه ابنه عبد الملك، ولم أقف على ترجمته.\nويغلب على ظني أنه وقع تقدم وتأخير في ذكر اسم صاحب الترجمة، وأن الصواب أنه عبد الرحمن بن عبد الملك بن أبجر، فإنه هو الذي يروي عنه سعيد بن محمد الجرمي، ولا يروي هو عن سلمة بن كهيل، وأبوه عبد الملك ابن سعيد بن حيان بن أبجر هو الذي يروي عن سلمة بن كهيل. كل من عبد الرحمن، وأبيه عبد الملك ثقة.\n(انظر: تهذيب الكمال، ١١/ ٤٥، ١٧/ ٢٥٨، ١٨/ ٣١٣، تهذيب التهذيب، ٦/ ٢٢١، ٣٩٤، تقريب التهذيب، ٣٤٥، ٣٦٣).\n(^٤) في (م): أعاد.\n(^٥) الحديث بهذا الإسناد لم أجده عند غير أبي عوانة ﵀، وعزاه الحافظ إليه فقط (فتح الباري، ٢/ ٤٥٩). ورجاله رجال الصحيح.","vol":"8","page":221},{"text":"<span data-type='title' id=toc-509>باب ذكر الخبر المبين أن أحبَّ الصيام إلي الله ﷿ صيام داود، صلوات الله عليه (^١) صوم يوم وإفطار يوم، وأفضله </span>(^٢)\n_________\n(^١) في (م): ﵇.\n(^٢) بالنصب والرفع فيه، على العطف على (أحب)، أو على أنه مبتدأ محذوف خبره، دل عليه خبر أنّ. وكتب ناسخ نسخة (م) هذه الكلمة معترضة بين سطري الترجمة استدراكًا منه لسقطها عنده أولا، وقد وردت في ل كما أثبت. والفصل بين اسم إن وأخواتها والمعطوف عليه، بخبرها سائغ في اللغة ووارد في التنزيل. قال تعالي: ﴿أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ﴾ [التوبة: ٣]. (انظر: شرح التصريح على التوضيح، ١/ ٢٢٧).","vol":"8","page":223},{"text":"٣٢٥٢ - حدثنا الصاغاني (^١)، أخبرنا روح (^٢)، حدثنا ابن جريج (^٣)، قال: سمعت عطاء (^٤)، أن أبا العباس الشاعر (^٥)، أخبره أنه سمع عبد الله بن عمرو يقول: بلغ النبي ﷺ أني أصوم أسرد (^٦)، وأصلي الليل، فإما أرسل إليّ، وإما لقيته، فقال: \"ألم أخبر أنك تصوم\n⦗٢٢٤⦘ ولا تفطر، وتصلي؟ فلا تفعل (^٧)، فإن لعينك حظًّا، ولنفسك حظًّا. فصم وأفطر، وصل ونم، وصم من كل عشرة يوما ولك أجر تسعة\". (^٨)، قال: إني أجدني أقوى لذلك. قال: \"فصم صيام داود. قال: فكيف كان داود يصوم؟ يا نبي الله. قال: \"كان يصوم يوما، ويفطر يوما، ولا يفر إذا لاقى\". قال: فمن لي بهذا؟ يا نبي الله، قال عطاء: فلا أدري كيف ذكر صيام الأبد، فقال النبي ﷺ: \"لا صام من صام الأبد (^٩) \".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن عبادة.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) ابن أبي رباح.\n(^٥) السائب بن فروخ المكي، الأعمى.\n(^٦) كذا في النسختين، وصحيح مسلم، بدون واو العطف.\n(^٧) في (م): تعقل، وهو تصحيف، وقد ورد في ل على الصواب، وهو ما أثبت.\n(^٨) (م ٢/ ١٢٧/ب).\n(^٩) الحديث تقدم أن أورده المصنف بإسناده وذكر صدره (ح ٣١٤٨). وذكره هنا بالتصريح بالسماع في جميع السند، بينما أورده في الموضع الأول بالعنعنة. وقد أخرجه البخاري ومسلم كما تقدم. وعند مسلم: \"لا صام من صام الأبد\" ثلاث مرات، وعند البخاري مرتين. (انظر: صحيح البخاري، كتاب الصوم، باب حق الأهل في الصوم، ٤/ ٢٢١، صحيح مسلم، كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٥).","vol":"8","page":223},{"text":"٣٢٥٣ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن ابن جريج، قال: سمعت عطاء، وذكر الحديث بمثل معناه (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) الحديث في مصنفه (٤/ ٢٩٤ /٧٨٦٢)، وقال في قوله: \"لا صام من صام الأبد\" مرتين، وليس عنده: فمن لي بهذه؟ يا رسول الله.\n(^٣) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به، وزاد: ولأهلك حظًّا، وليس عند =\n⦗٢٢٥⦘ = عبد الرزاق. ورواه أيضا عن محمد بن حاتم، عن محمد بن بكر، عن ابن جريج بهذا الإسناد. (صحيح مسلم، كتاب الصيام، باب النهي عن صوم الدهر لمن تضرر به إلخ، ٢/ ٨١٤ - ٨١٥).","vol":"8","page":224},{"text":"٣٢٥٤ - حدثنا يونس بن عبد الأعلى، حدثنا سفيان بن عيينة، عن عمرو -يعني ابن دينار- عن عمرو بن أوس، عن عبد الله بن عمرو، قال: قال رسول الله ﷺ: \"أحب الصلاة إلى الله صلاة داود، وأحب الصيام إلى الله صيام داود؛ كان ينام نصف الليل ويقوم ثلثه وينام سدسه، وكان يصوم يوما ويفطر يوما (^١) \".\n_________\n(^١) رواه مسلم عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن ابن عيينة به، وقدم ذكر الصيام على ذكر الصلاة. ورواه عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج، عن عمرو بن دينار به، وقال: كان يصوم نصف الدهر، وقال أيضا: كان يرقد شطر الليل، ثم يقوم، ثم يرقد آخره، يقوم ثلث الليل بعد شطره (كتاب الصيام، باب النهي عن صوم الدهر لمن تضرر به إلخ، ٢/ ٨١٦). ورواه البخاري عن علي بن المدني، عن ابن عيينة بمثل لفظ المصنف (كتاب التهجد، باب من نام عند السحر، ٣/ ١٦).","vol":"8","page":225},{"text":"٣٢٥٥ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا شعبة، عن زياد بن فَيَّاض (^٢)، قال: سمعت أبا عياض (^٣)، عن عبد الله ابن عمرو، أن رسول الله ﷺ قال: \"صم يوما من الشهر\n⦗٢٢٦⦘ ولك أجر ما بقي، صم يومين ولك أجر ما بقي، صم ثلاثة أيام ولك أجر ما بقي (^٤) \".\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (ص ٣٠٢)، بمثل لفظ المصنف.\n(^٢) فياض، بفاء وتحتية ومعجمة. (المغني في الضبط، ص ١٩٧).\n(^٣) عمرو بن الأسود العنسي، بالنون. وقيل اسمه قيس بن ثعلبة (الكنى والأسماء، ١/ ٦٥٧ /٢٦٦٤، تقريب التهذيب، ٤١٨).\n(^٤) رواه مسلم عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، عن غندر، عن شعبة به، وفيه زيادة سيذكرها المصنف في الرواية التي بعد هذه (كتاب الصيام، باب النهي عن صوم الدهر إلخ، ٢/ ٨١٧).","vol":"8","page":225},{"text":"٣٢٥٦ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج (^٢)، حدثنا شعبة بهذا الإسناد، وقال فيه: قلت: إني أطيق أكثر من ذلك. فقال: \"صم أربعة أيام ولك أجر ما بقي\". قلت: إني أطيق أكثر من ذلك. فقال رسول الله ﷺ بعد ما قال أربعة أيام، قال: \"أفضل الصيام صيام داود، كان يصوم يوما ويفطر يوما\".\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.","vol":"8","page":226},{"text":"٣٢٥٧ - حدثنا جعفر بن نوح الأذني (^١)، وأبو أمية (^٢)، قالا: حدثنا موسى بن داود (^٣)، حدثنا شعبة، ح.\nوحدثنا الصاغاني، حدثنا أبو النضر (^٤)، حدثنا شعبة بإسناده مثله: \"وإن أفضل الصيام عند الله صيام داود، كان يصوم يوما ويفطر يوما\" (^٥).\n_________\n(^١) هو جعفر بن محمد بن نوح الأذني.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) الضبي أبو عبد الله الطرسوسي.\n(^٤) هاشم بن القاسم الليثي البغدادي.\n(^٥) (م ٢/ ١٢٨/ أ).","vol":"8","page":226},{"text":"<span data-type='title' id=toc-510>باب الترغيب في قيام الليل والصلاة في شهر رمضان وثوابه، وأن النبي ﷺ صلى هذه الصلوات في المسجد وصلاها معه ناس، والدليل على أنه ﷺ كمن (^١) في البيت وأخفاها عن الناس رفقا بهم، وأن عمر بن الخطاب ﵁ سنها اتباعًا</span>\n_________\n(^١) كَمَنَ -كنصر، وكسمع- بمعنى استخفى. (القاموس المحيط، ١٥٨٤).","vol":"8","page":227},{"text":"٣٢٥٨ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، حدثني يونس ابن يزيد (^١)، عن ابن شهاب، قال: حدثنا أبو سلمة بن عبد الرحمن، أن أبا هريرة قال: سمعت رسول الله ﷺ يقول لرمضان: \"من قامه إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه (^٢) \".\n_________\n(^١) الأيلي.\n(^٢) رواه مسلم عن عبد بن حميد، عن عبد الرزاق، عن معمر، عن الزهري به، وفي أوله: كان رسول الله ﷺ يرغب في قيام رمضان من غير أن يأمر بعزيمة إلخ (كتاب صلاة المسافرين وقصرها، باب الترغيب في قيام رمضان، وهو التراويح، ١/ ٥٢٣)، وسيذكره المصنف بهذا اللفظ ومن الطريق نفسه (ح ٣٢٦٦). ورواه عن يحيى بن بكير، عن الليث، عن عقيل، عن الزهري بمثل لفظ المصنف (كتاب صلاة التراويح، باب فضل من قام رمضان، ٤/ ٢٥٠). وقد ذكر الحافظ ابن حجر أن أبا عبد الله الجرجاني أخرج في أماليه من طريق بحر بن نصر، عن ابن وهب، عن مالك، ويونس، عن الزهري، فذكر الحديث بزيادة: \"وما تأخر\"، قال: ولم يتابع بحر بن نصر على ذلك =\n⦗٢٢٨⦘ = أحد (فتح الباري، ٤/ ٢٥٢).","vol":"8","page":227},{"text":"٣٢٥٩ - حدثنا أبو داود الحراني (^١)، حدثنا يعقوب بن إبراهيم ابن سعد، حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، أن أبا سلمة أخبره أن أبا هريرة قال: إن رسول الله ﷺ قال: \"من قام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه\".\n_________\n(^١) سليمان بن سيف بن درهم.\n(^٢) هو ابن كيسان.","vol":"8","page":228},{"text":"٣٢٦٠ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني مالك، عن ابن شهاب، عن أبي سلمة، وحميد بن عبد الرحمن بن عوف، عن أبي هريرة، عن النبي ﷺ، قال: \"من قام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه (^١) \".\n_________\n(^١) لم يخرجه مسلم ولا البخاري بهذا الإسناد -أعني عن أبي سلمة، وحميد، جميعا عن أبي هريرة. وتابع ابن وهب، عن مالك، جويرية بن أسماء، على هذا الإسناد، وسيأتي عند المصنف (ح ٣٢٦٤). وتابع الربيع بن سليمان، أحمد بن صالح المصري، عن ابن وهب. أسنده ابن عبد البر في التمهيد (٧/ ١٠٠)، وقال: أحمد بن صالح أثبت الناس في ابن وهب وغيره.\nوهذا أحد الأوجه التي رويت به هذا الحديث عن مالك. وقد روي عنه عن ابن شهاب، عن حميد وحده، عن أبي هريرة، وعن أبي سلمة وحده، عن أبي هريرة، وعن الزهري عن حميد مرسلا، وعن الزهري، عن أبي سلمة مرسلا. وأكثر أصحاب الزهري رووه عن أبي سلمة وحده، عن أبي هريرة. ومقتضى صنيع البخاري ومسلم تصحيح الطريقين =\n⦗٢٢٩⦘ = المسندين إذ أخرجا هما كليهما. وسيورد المصنف هذه الروايات. وذكر الحافظ ابن حجر: أن الدارقطني صحح الطريقين بعد ذكر الاختلاف في الحديث (فتح الباري، ٤/ ٢٥١).","vol":"8","page":228},{"text":"٣٢٦١ - حدثنا يونس (^١)، حدثنا ابن وهب (^٢)، عن مالك (^٣)، عن شهاب، [عن حميد، عن أبي هريرة، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) في (م): حدثنا يونس بن وهب، بإسقاط صيغة السماع بين يونس وابن وهب.\n(^٣) الحديث في الموطأ -رواية أبي مصعب- ولفظه مثل الحديث المتقدم (١/ ١٠٩ / ٢٧٨).\nوقد نبه الحافظ ابن حجر على أن الحديث بهذا الإسناد سقط من نسخة يحيى الليثي للموطأ (إتحاف المهرة، ٥/ ١٢٣ ب)، وأما ابن عبد البر فقال الحديث ليس عند يحيى أصلا (التمهيد، ٧/ ٩٧).\n(^٤) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (كتاب صلاة المسافرين وقصرها، باب الترغيب في قيام رمضان، ١/ ٥٢٣). ورواه البخاري عن إسماعيل بن أبي أويس، عن مالك به (كتاب الإيمان، باب تطوع قيام رمضان من الإيمان، ١/ ٩٢)، وعن عبد الله بن يوسف، عن مالك به (كتاب الصوم، باب فضل من قام رمضان، ٤/ ٢٥٠)، وفي آخره زيادة سيأتي الكلام عليها تحت الحديث رقم (٣٢٦٦). وذكر ابن عبد البر أن لابن وهب عن مالك في هذا الحديث أربع روايات، فذكرها ولم يذكر هذه الرواية، فتستدرك عليه. (انظر: التمهيد، ٧/ ١٠٠).","vol":"8","page":229},{"text":"٣٢٦٢ - حدثنا يونس بن عبد الأعلى، عن ابن وهب، عن مالك (^١)،\n⦗٢٣٠⦘ عن ابن شهاب] (^٢)، عن أبي سلمة، أن النبي ﷺ كان يرغب في قيام رمضان من غير أن يأمر بعزيمة، فيقول: \"من قام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه\" (^٣).\n_________\n(^١) الحديث في الموطأ -رواية أبي مصعب (١/ ١٠٨/ ٢٧٦).\n(^٢) ما بين المعقوفين سقط من (م). فأدى هذا إلى سقط حديث كامل، وهو حديث حميد المتقدم.\n(^٣) هكذا أخرجه من هذا الطريق مرسلا. قال ابن عبد البر: ورواه القعنبي، وأبو مصعب، ومطرف، وابن رافع، وأكثر رواة الموطأ، ووكيع، وجويرية بن أسماء، كلهم عن مالك، عن الزهري، عن أبي سلمة بن عبد الرحمن، عن النبي ﷺ مرسلا، لم يذكروا أبا هريرة (التمهيد، ٧/ ٩٦). وقد تقدم أن هذا لا يؤثر في صحة الحديث مسندا.\nوهذا اللفظ: \"كان يرغب في قيام رمضان ..... \"، هو لفظ حديث أبي سلمة كما أخرجه مسلم (الموضع السابق)، وكذلك هو عند جميع رواة الموطأ، من أرسله منهم ومن وصله، كما قال ابن عبد البر (التمهيد، ٧/ ٩٧).\nوقال: \"وقد رواه ابن أبي أويس، عن مالك، عن ابن شهاب، عن حميد، عن أبي هريرة، أن رسول الله ﷺ بمثل هذا اللفظ، وهو عندي تخليط منه وغلط، لأنه أدخل إسناد حديث في متن حديث آخر، ولم يتابع على ذلك\".\nوحديث حميد، عن أبي هريرة إنما جاء بلفظ: \"من قام رمضان إلخ\". وقد رواه البخاري عن إسماعيل بن أبي أويس، على الصواب. (انظر: صحيح البخاري، الموضع السابق، علل الدارقطني، ٩/ ٢٩٩).","vol":"8","page":229},{"text":"٣٢٦٣ - وحدثنا يونس بن عبد الأعلى، قال: وأخبرنيه ابن بكير (^١)،\n⦗٢٣١⦘ عن مالك (^٢)، عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ نحوه (^٣).\n_________\n(^١) يحيى بن عبد الله بن بكير المخزومي مولاهم، أبو زكريا المصري.\n(^٢) هو في الموطأ رواية الليثي (كتاب الصلاة في رمضان، باب الترغيب في الصلاة في رمضان، ١/ ١١٣)، وفي آخره زيادة: قال ابن شهاب: فتوفي رسول الله ﷺ، والأمر على ذلك، ثم كان الأمر على ذلك في خلافة أبي بكر، وصدرا من خلافة عمر.\n(^٣) رواه مسلم من طريق معمر، عن الزهري، كما تقدم. وقال أبو عوانة: (نحوه)، إشارة منه إلى ما وقع في حديث ابن بكير من زيادة قول الزهري: فتوفي رسول الله ﷺ إلخ، وليس ذلك في لفظ الحديث المتقدم (انظر لفظ حديث ابن بكير في السنن الكبرى للبيهقي، ٢/ ٤٩٢).","vol":"8","page":230},{"text":"٣٢٦٤ - وحدثنا ابن أبي داود الأسدي (^١)، حدثنا عبد الله ابن محمد (^٢)، حدثنا (^٣) جويرية (^٤)، عن مالك، عن الزهري، عن أبي سلمة، أن رسول الله ﷺ كان يرغب في قيام رمضان من غير أن يأمر بعزيمة.\nقال الزهري: وأخبرني أبو سلمة، وحميد، عن أبي هريرة، أن النبي ﷺ قال: \"من قام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه\" (^٥).\n_________\n(^١) إبراهيم بن سليمان بن داود، المعروف بابن أبي داود البُرُلُّسي.\n(^٢) ابن أسماء الضبعي -بضم المعجمة وفتح الموحدة- أبو عبد الرحمن البصري.\n(^٣) (م ٢/ ١٢٨/ ب).\n(^٤) تصغير جارية، ابن أسماء بن عبيد الضبعي البصري (المغني في الضبط، ص ٦٤).\n(^٥) هذا الطريق الذي تابع فيه جويرية ابنَ وهب، كما تقدم (ح ٣٢٦٠)، غير أنه زاد =\n⦗٢٣٢⦘ = طريق أبي سلمة المرسلة، وفصل اللفظ الذي تفرد به أبو سلمة من لفظ حميد، ولأجل ذلك قال ابن عبد البر: رواية جويرية مهذبة ومجودة (التمهيد، ٧/ ٩٨). وقد أخرج هذا الطريق النسائي في مواضع من الكبرى، منها: (كتاب قيام الليل، باب ثواب من قام رمضان إيمانا واحتسابا، ١/ ٤٠٩ /١٢٩٦)، ومن المجتبى، منها: (كتاب الإيمان، باب قيام رمضان، ٨/ ١١٨/ ٥٠٤١)، عن محمد بن إسماعيل الطبراني، عن عبد الله بن محمد بن أسماء به. وأخرجه أيضا ابن عبد البر من طريق إسماعيل القاضي، ومعاذ بن المثنى كلاهما عن عبد الله بن محمد به، بزيادة: \"قال ابن شهاب: فتوفي رسول الله ﷺ إلخ\" (التمهيد، الموضع السابق).","vol":"8","page":231},{"text":"٣٢٦٥ - حدثنا السلمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا مالك، عن الزهري، عن حميد، عن أبي هريرة، أن النبي ﷺ كان يرغبهم في قيام رمضان، فذكر مثله (^٣).\n_________\n(^١) أحمد بن يوسف بن خالد السلمي.\n(^٢) الحديث في المصنف (٤/ ٢٥٨/ ٧٧٢٠)، وليس فيه: \"كان يرغبهم في قيام رمضان … \".\nوقد تقدم أن هذا القول إنما هو في حديث أبي سلمة عند جميع رواة الموطأ، وأن ابن عبد البر وهّم ابن أبي أويس لما أضافه لحديث حميد، فلما كانت الرواية على الصواب في مصنف عبد الرزاق، تعين أن يكون الوهم ممن دون عبد الرزاق، والله أعلم.\n(^٣) أخرجه مسلم عن يحيى بن يحيى، عن مالك به (الموضع السابق)، بدون ذكر: كان يرغبهم في قيام رمضان.","vol":"8","page":232},{"text":"٣٢٦٦ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن معمر، ومالك،\n⦗٢٣٣⦘ عن الزهري، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، أن رسول الله ﷺ كان يرغب في قيام رمضان من غير أن يأمرهم بعزيمة ويقول: \"من قام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه\". فتوفي رسول الله ﷺ والأمر على ذلك (^٣).\nروى ابن المبارك (^٤)، هذا الحديث عن معمر، ومالك مرسلا (^٥)، ومُطَرِّف (^٦)\n⦗٢٣٤⦘ عن مالك مرسلا (^٧)، وأبو أويس (^٨) عن الزهري مرسلا (^٩)، وعثمان ابن عمر (^١٠)، عن مالك مجودا (^١١)، ولم أرهم أخرجوه لحميد (^١٢).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٢) الحديث في مصنفه (٤/ ٢٥٨/ ٧٧١٩)، بزيادة: \"ثم كان الأمر على ذلك في خلافة =\n⦗٢٣٣⦘ = أبي بكر، وصدرا من خلافة عمر على ذلك\".\n(^٣) رواه مسلم عن عبد بن حميد، عن عبد الرزاق، عن معمر، عن الزهري به (الموضع السابق)، بمثل لفظ المصنف غير أنه زاد الزيادة التي في مصنف عبد الرزاق. وهذه الزيادة من قول ابن شهاب (الموطأ، ١/ ١١٣، فتح الباري، ٤/ ٢٥٠)، وقد قال الحافظ ابن حجر: قد أدرج بعضهم قول ابن شهاب في نفس الخبر، أخرجه الترمذي من طريق معمر، عن ابن شهاب (فتح الباري، ٤/ ٢٥٢). وفاته ﵀ أن يذكر أن الإدراج وقع في رواية معمر، ورواه عبد الرزاق عنه، كل من مسلم، والترمذي، وأبو عوانة رووه من طريقه مدرجا. ورواه كذلك عبد الأعلى بن عبد الأعلى عنه كما في مستخرج أبي نعيم (ق ١٢٥ أمن النسخة المصورة برقم ١٥١٤ فيلم).\nوإنما وقع بيان الإدراج عند مالك، ومن طريقه رواه البخاري كما تقدم. انظر التعليق على (ح ٣٢٦٣).\n(^٤) عبد الله بن المبارك.\n(^٥) لم أقف عليه.\n(^٦) بضم أوله وفتح ثانيه وتشديد الراء المكسورة، وهو ابن عبد الله بن مطرف اليساري، أبو مصعب المدني، ابن أخت مالك (تقريب التهذيب، ٥٣٤).\n(^٧) ذكره ابن عبد البر في التمهيد تعليقا، ولم أقف عليه مسندا (التمهيد، ٧/ ٩٦).\n(^٨) عبد الله بن عبد الله بن الأصبحي، أبو أويس المدني، قريب مالك وصهره.\n(^٩) لم أقف عليه، والذي وقفت عليه هو ما أسنده الدارقطني في العلل (٩/ ٢٣١)، من طريق أبي أويس، عن الزهري، أخبرني أبو سلمة، وحميد بن عبد الرحمن، عن أبي هريرة أن رسول الله ﷺ قال: \"من قام رمضان .... \" إلخ، وكذلك ذكره ابن عبد البر في التمهيد (٧/ ١٠٢).\n(^١٠) ابن فارس العبدي.\n(^١١) أخرجه أحمد في المسند (٢/ ٥٢٩)، عن عثمان، وابن خزيمة، عن الفلاس، عن عثمان (صحيح ابن خزيمة، ٢/ ٣٣٦/ ٢٢٠٣)، عن مالك، عن الزهري، عن أبي سلمة، عن أبي هريرة، بلفظ: أن النبي ﷺ كان يرغب في قيام رمضان من غير أن يأمر بعزيمة .... الحديث. ووجه قول أبي عونة أنه جوده كونه لم يحمل اللفظ الذي رواه على لفظ حديث حميد كما فعله بعض الرواة. والله أعلم.\n(^١٢) ابن عبد الرحمن، أي إنما أخرجوه لأبي سلمة.","vol":"8","page":232},{"text":"٣٢٦٧ - حدثناه الدبري، عن عبد الرزاق (^١)، عن مالك، عن الزهري، عن حميد، أن النبي ﷺ قال مثله.\nووهم سفيان (^٢) فيه، فقال: من صام رمضان (^٣).\n_________\n(^١) الحديث في مصنفه (٤/ ٢٥٨/ ٧٧٢٠). وفي قول أبي عوانة بمثله تجوز، فإن لفظ حديثه هذا كما في المصنف، إنما هو مثل لفظ حديث رقم (٣٢٦٠).\n(^٢) هو ابن عيينة.\n(^٣) أخرجه البخاري (كتاب فضل ليلة القدر، باب فضل ليلة القدر، ٤/ ٢٥٥)، عن =\n⦗٢٣٥⦘ = علي بن المديني، عن سفيان، قال: وحفظناه وأيما حفظ من الزهري، فذكره، وزاد: \"ومن قام ليلة القدر إيمانا واحتسابا، غفر له ما تقدم من ذنبه\". وقول أبي عوانة: وهم سفيان، لم أره لغيره. نعم، قال ابن عبد البر: ابن عيينة وحده يقول: عن ابن شهاب، عن أبي سلمة \"من صام رمضان، ومن قامه ومن قام ليلة القدر\"، وفي قوله: وحده تعقب، فقد ذكر البخاري بعد رواية ابن عيينة، أن سليمان بن كثير تابعه عن الزهري. وسليمان بن كثير تُكلم في حديثه عن الزهري، لكن علق له البخاري عن الزهري متابعة، وقال ابن عدي: له أحاديث عن الزهري صالحة (الكامل، ٣/ ١١٣٦). كما أن ابن عيينة قد توبع متابعة قاصرة عن أبي سلمة، وذلك من رواية يحيى بن أبي كثير، ويحيى بن سعيد الأنصاري، ومحمد بن عمرو بن علقمة، كلهم عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"من صام رمضان … \". وحديث يحيى بن أبي كثر عند البخاري، ومسلم (صحيح البخاري، كتاب الصوم، باب من صام رمضان إيمانا واحتسابا، ٤/ ١١٥، صحيح مسلم، كتاب صلاة المسافرين وقصرها، باب الترغيب في قيام رمضان وهو التراويح، ١/ ٥٢٣ - ٥٢٤)، وحديث يحيى بن سعيد عند البخاري أيضا (كتاب الإيمان، باب صوم رمضان احتسابا من الإيمان، ١/ ٩٢)، وحديث محمد بن عمرو عند ابن ماجه (كتاب إقامة الصلاة والسنة فيها، باب ما جاء في قيام شهر رمضان، ١/ ٤٢٠ /١٣٢٦)، وغيره، وعنده: \"من صام رمضان وقامه … \"، ورجاله رجال الصحيح.\nوقد روي عن ابن عيينة مثل رواية الجماعة عن الزهري. رواه عنه\nحامد بن يحيى بن هانئ، أسنده ابن عبد البر في التمهيد (٧/ ١٠٥). وحامد كما قال ابن حبان، كان ممن أفنى عمره بمجالسة ابن عيينة، وكان من أعلم أهل زمانه بحديثه (الثقات، ٨/ ٢١٨). ومما يدل على أن الحديث عند ابن عيينة على الوجهين ما ذكره الإمام أحمد في المسند (٢/ ٢٠٤)، بعد رواية الحديث عن ابن عيينة: سمعته =\n⦗٢٣٦⦘ = أربع مرات من سفيان، وقال مرة: \"من صام رمضان … \"، وقال مرة: \"من قام، ومن قام ليلة القدر إيمانا واحتسابا، غفر له ما تقدم من ذنبه\". ورواه قتيبة بن سعيد، عن ابن عيينة على الوجهين أيضا. أخرجه النسائي في المجتبى (كتاب الصيام، باب ثواب من قام رمضان وصامه إيمانا واحتسابا، ٤/ ١٥٦ - ١٥٧/ ٢٢٠١، ٢٢٠٢).\nومقتضى صنيع البخاري تصحيح اللفظين عن الزهري، حيث أخرج لفظ الجماعة من طريق مالك، وعقيل عنه، وأخرج اللفظ الآخر عن ابن عيينة، عن الزهري. وبهذا يتبين أن في قول أبي عوانة: \"وهم سفيان\" نظرًا. والله أعلم.","vol":"8","page":234},{"text":"٣٢٦٨ - وحدثنا إسحاق (^١)، قال قرأنا على عبد الرزاق (^٢)، عن معمر، عن الزهري، عن عروة، عن عائشة، قالت: صلى رسول الله ﷺ ليلة في شهر رمضان في المسجد، ومعه ناس، ثم صلى الثانية، [فاجتمع تلك الليلة أكثر من الأولى، فلما كانت الثالثة] (^٣)، أو الرابعة، امتلأ المسجد حتى غصَّ (^٤) بأهله، فلم يخرج إليهم. فجعل الناس ينادونه: الصلاة. فلما (^٥) أصبح، قال له عمر بن الخطاب، ﵁: ما زال الناس ينتطرونك البارحة، يا رسول الله، قال: \"أما إنه لم\n⦗٢٣٧⦘ يخف عليّ أمرهم، ولكني خشيت أن يكتب عليهم (^٦) \".\n_________\n(^١) ابن إبراهيم بن عباد الدبري.\n(^٢) والحديث في مصنفه (٤/ ٢٦٤/ ٧٧٤٦).\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) يقال غص الموضع بالناس إذا امتلأ، ومنه الغصة، وهي شيء يملأ مجرى النفس ويضيقه (مشارق الأنوار، ٢/ ١٣٧).\n(^٥) في (م): فإنما، وهو خطأ، والصواب ما في ل، وهو ما أثبت.\n(^٦) رواه مسلم عن حرملة بن يحيى، عن ابن وهب، عن يونس بن يزيد، عن الزهري به (كتاب صلاة المسافرين، وقصرها، باب الترغيب في قيام رمضان، ١/ ٥٢٤)، وفيه الجزم بأن الليلة التي لم يخرج ﷺ فيها هي الليلة الرابعة، كما ليس فيه كلام عمر ﵁، بل فيه: \"فلما قضى الفجر أقبل على الناس ثم تشهد، فقال: \"أما بعد، فإنه لم يخف عليّ شأنكم الليلة، ولكني خشيت أن تفرض عليكم صلاة الليل فتعجزوا عنها\". ورواه البخاري عن يحيى بن بكير، عن الليث، عن عقيل، عن الزهري به (كتاب الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، ٢/ ٤٠٢)، بمثل رواية يونس.","vol":"8","page":236},{"text":"٣٢٦٩ - حدثنا إسحاق (^١)، أخبرنا عبد الرزاق (^٢)، أخبرنا معمر، وابن جريج، قالا: أخبرنا (^٣) ابن شهاب، عن عروة، عن عائشة، قالت: خرج رسول الله ﷺ ليلة من جوف الليل، فصلى في المسجد، فثاب (^٤) رجال فصلوا بصلاته. وذكر الحديث بطوله (^٥).\n_________\n(^١) الدبري.\n(^٢) الحديث في المصنف (٤/ ٢٦٥ /٧٧٤٧).\n(^٣) (م ٢/ ١٢٩ / أ).\n(^٤) أي رجع، والمثابة المرجع والمجتمع (النهاية، ١/ ٢٢٧).\n(^٥) بمثل حديث يونس، كما عند عبد الرزاق، غير أنه لم يذكر تفصيل الليالي. ووقع في المطبوع من مصنف عبد الرزاق: \"فبات رجال فصلوا معه\"، فتصحفت ثاب -بالمثلثة، ثم الموحدة إلى بات- بالموحدة والمثناة من فوق، والصواب ما في هذه الرواية.","vol":"8","page":237},{"text":"٣٢٧٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) حدثه، عن ابن شهاب، عن عروة، عن عائشة، أن رسول الله ﷺ صلى في المسجد، فصلى بصلاته الناس، ثم صلى من القابلة، فكثر (^٢) الناس، ثم اجتمعوا من الليلة الثالثة أو الرابعة، فلم يخرج إليهم رسول الله ﷺ. فلما أصبح، قال: \"قد رأيت الذي صنعتم. فلم يمنعني من الخروج إليكم إلا أني خشيت أن يفرض عليكم\".\n_________\n(^١) الحديث في الموطأ برواية الليثي (كتاب الصلاة في رمضان، باب الترغيب في الصلاة في رمضان، ١/ ١١٣)، وبرواية أبي مصعب (١/ ٢٧٤/١٠٧).\n(^٢) في (م): فكبر، وهو تصحيف.","vol":"8","page":238},{"text":"<span data-type='title' id=toc-511>باب بيان إباحة التعقيب (^١) في شهر رمضان بالليل للصلاة، والاجتماع لها في المسجد</span>\n_________\n(^١) هو إقامة الإنسان في مصلاه بعد ما يفرغ من الصلاة.\nالنهاية لابن الأثير (٣/ ٢٦٧).","vol":"8","page":239},{"text":"٣٢٧١ - حدثنا أبو الحسين محمد بن خالد بن خَلِيِّ (^١) الحمصي، حدثنا بشر بن شعيب، عن أبيه (^٢)، عن الزهري، قال: أخبرني عروة بن الزبير، أن عائشة زوج النبي ﷺ أخبرته أن رسول الله ﷺ خرج ليلة في جوف الليل فصلى في المسجد، فصلى رجال بصلاته، فأصبح الناس فتحدثوا بذلك فاجتمع أكثر منهم، فخرج رسول الله ﷺ في الليلة الثانية فصلى، فصلوا بصلاته، فأصبح الناس فتحدثوا بذلك، فكثر أهل المسجد في الليلة الثالثة، فخرج رسول الله ﷺ فصلوا بصلاته، فلما كانت الليلة الرابعة عجز المسجد عن أهله، فلم يخرج إليهم رسول الله ﷺ، فطفق رجال منهم يقولون: الصلاة، فلم يخرج إليهم حتى خرج لصلاة الفجر. فلما قضى صلاة الفجر، أقبل على الناس فتشهد، ثم قال: \"أما بعد، فإنه لم يخف عليَّ شأنكم الليلة، ولكني خشيت (^٣)، أن تفرض\n⦗٢٤٠⦘ عليكم فتعجزوا عنها (^٤) \".\n_________\n(^١) خلي: بفتح الخاء المعجمة وتخفيف اللام وتثقيل الياء، بوزن عليّ.\n(^٢) شعيب بن أبي حمزة.\n(^٣) (م ٢/ ١٢٩ / أ).\n(^٤) أخرجه مسلم من حديث يونس كما تقدم في الباب الذي قبله، وأخرجه البخاري من حديث عقيل، كلاهما عن الزهري، وقد تقدم أيضا.","vol":"8","page":239},{"text":"٣٢٧٢ - حدثنا أبو أمية (^١)، حدثنا روح (^٢)، عن مالك بن أنس، وصالح بن أبي الأخضر (^٣)، عن الزهري (^٤)، أن عروة أخبره أن عائشة أخبرته أن النبي ﷺ خرج ليلة في جوفها فصلى في المسجد، فصلى رجال بصلاته، وذكر حديثهما فيه (^٥).\nروى محمد بن يحيى (^٦)، عن عثمان بن عمر (^٧)، عن يونس (^٨)،\n⦗٢٤١⦘ عن الزهري (^٩).\nوفي هذا الحديث دليل (^١٠) على أن الإمام إذا صلى الفجر استقبل الناس بوجهه (^١١).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) ابن عبادة.\n(^٣) اليمامي، مولى هشام بن عبد الملك. ضعفه غير واحد. وقيل لأحمد: يحتج به؟ قال: يستدل به ويعتبر به. وقال أبو زرعة الرازي: عنده كتابان عن الزهري أحدهما عرض، والآخر مناولة، فاختلطا جميعا، وكان لا يعرف هذا من هذا (الضعفاء لأبي زرعة، ٢/ ٧٦٠، تهذيب التهذيب، ٤/ ٣٨٠).\n(^٤) في (م): عن عروة، أن عروة أخره، والصواب ما أثبت، وهو الذي في ل.\n(^٥) لم أقف عليه من حديث صالح، وقد تقدم من حديث مالك، رواه مسلم عن يحيى بن يحيى عنه به (ح ٣٢٧٠).\n(^٦) هو الذهلي.\n(^٧) ابن فارس العبدي.\n(^٨) ابن يزيد الأيلي.\n(^٩) لم أقف على هذه الرواية من طريق الذهلي. وقد أخرجه أحمد عن عثمان بن عمر (المسند، ٦/ ٢٣٢)، وابن خزيمة، عن يعقوب بن إبراهيم الدورقي، عن عثمان بن عمر (٣/ ٣٣٨/ ٢٢٠٧)، وهو عنده بمثل لفظ حديث شعيب، إلا أنه زاد: وكان رسول الله ﷺ يرغبهم في قيام رمضان إلخ بمثل ما تقدم من حديث الزهري، عن أبي سلمة (ح ٣٢٦٦).\n(^١٠) تصحف في م إلى: دليلا.\n(^١١) هذا إيضاح الاستدلال على التعقيب من المصنف.","vol":"8","page":240},{"text":"<span data-type='title' id=toc-512>باب مبلغ عدد الركعات التي كان رسول الله ﷺ يصليها من الليل في شهر رمضان، وأنه كان يداوم عليها في سائر الشهور</span>","vol":"8","page":242},{"text":"روى سفيان ابن عيينة، عن عبد الله بن أبي لَبيد، عن أبي سلمة ابن عبد الرحمن، قال: أتيت عائشة أسألها عن صلاة رسول الله ﷺ بالليل، فقالت: كان النبي ﷺ يصلى بالليل في شهر رمضان وفي غير شهر رمضان ثلاث عشرة ركعة، منها ركعتا الفجر (^١).\n_________\n(^١) وصله مسلم عن عمرو الناقد، عن سفيان به (كتاب صلاة المسافرين وقصرها، باب صلاة الليل وعدد ركعات النبي ﷺ بالليل، ١/ ٥١٠)، وهو جزء من حديث طويل قطعه مسلم وأبو عوانة، وهو مذكور بكامله عند عبد الرزاق، والحميدي كما سبق التنبيه عليه (ح ٣٢٢٥).","vol":"8","page":242},{"text":"٣٢٧٣ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره، عن سعيد بن أبي سعيد المقبري، عن أبي سلمة ابن عبد الرحمن، أنه سأل عائشة، كيف كانت صلاة رسول الله ﷺ في رمضان؟ فقالت: ما كان رسول الله ﷺ يزيد في رمضان ولا [في] (^٢) غيره\n⦗٢٤٣⦘ على إحدى عشرة ركعة. يصلي أربعا، فلا تسأل عن حسنهن وطولهن، [ثم يصلي أربعا، فلا تسأل عن حُسنهن وطولهن] (^٣)، ثم يصلي ثلاثا (^٤).\n_________\n(^١) الحديث في الموطأ -رواية الليثي، (كتاب صلاة الليل، باب صلاة النبي ﷺ في الوتر، ١/ ١٢٠)، وفي آخره زيادة: (فقالت عائشة: فقلت: يا رسول الله، أتنام قبل أن توتر؟ فقال: \"يا عائشة، إن عينيَّ تنامان ولا ينام قلبي).\n(^٢) ما بين المعقوفين سقط من ل.\n(^٣) ما بين المعقوفين سقط من (م).\n(^٤) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (كتاب صلاة المسافرين وقصرها، باب صلاة الليل، وعدد ركعات النبي ﷺ في الليل إلخ، ١/ ٥٠٩). ورواه البخاري عن إسماعيل بن أبي أويس، عن مالك به (كتاب صلاة التراويح، باب فضل من قام رمضان، ٤/ ٢٥١). وذكراه بالزيادة التي عند مالك في الموطأ.","vol":"8","page":242},{"text":"٣٢٧٤ - حدثنا يحيى بن عيَّاش القطان، ببغداد، حدثنا وهب ابن جرير، ح.\nوحدثنا الصاغاني (^١)، حدثنا أبو النضر (^٢)، قالا: حدثنا شعبة، عن منصور (^٣)، عن إبراهيم (^٤)، عن علقمة (^٥)، قال: سألت عائشة عن صلاة (^٦)، رسول الله ﷺ، فقالت: كانت ديمة (^٧)، وقال أبو النضر: كانت\n⦗٢٤٤⦘ صلاته ديمة (^٨).\nرواه زهير (^٩)، عن جرير (^١٠)، عن منصور (^١١).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم بن مسلم الليثي مولاهم.\n(^٣) ابن المعتمر السلمي.\n(^٤) ابن يزيد النخعي.\n(^٥) ابن قيس النخعي.\n(^٦) (م ٢/ ١٣٠/ أ).\n(^٧) بكسر الدال المهملة وسكون التحتانية. والديمة: المطر الدائم في سكون، شبهت =\n⦗٢٤٤⦘ = عمله في دوامه مع الاقتصاد بديمة المطر (النهاية، ٢/ ١٤٨، فتح الباري، ١١/ ٢٩٩).\n(^٨) رواه مسلم عن زهير بن حرب، وإسحاق بن إبراهيم، عن جرير بن عبد الحميد، عن منصور، عن علقمة، ولفظه: قلت: يا أم المؤمنين، كيف كان عمل رسول الله ﷺ، هل كان يخص شيئا من الأيام؟ قالت: لا، كان عمله ديمة، وأيكم يستطيع ما كان رسول الله ﷺ يستطيع؟ (كتاب صلاة المسافرين وقصرها، باب فضيلة العمل الدائم من قيام الليل وغيره، ١/ ٥٤١).\nورواه البخاري عن عثمان بن أبي شيبة، عن جرير بمثل ما عند مسلم (كتاب الرقاق، باب القصد والمداومة على العمل، ١١/ ٢٩٤)، وعن مسدد، عن يحيى، عن سفيان، وهو الثوري، عن منصور به أيضا (كتاب الصوم، باب هل يختص شيئا من الأيام؟ ٤/ ٢٣٥).\nوقد ورد الحديث بمثل لفظ المصنف عند أحمد (المسند، ٦/ ١٧٤)، عن غندر، عن شعبة به. وفي دواية المصنف متابعة لجرير، وهو من فوائد الإستخراج. وكذلك تابعه الثوري في لفظ الحديث كما في رواية البخاري.\n(^٩) ابن حرب النسائي، أبو خيثمة.\n(^١٠) ابن عبد الحميد الضبي.\n(^١١) هذا طريق مسلمٍ والبخاري للحديث.","vol":"8","page":243},{"text":"<span data-type='title' id=toc-513>باب ذكر الخبر المعارض لخبر علقمة عن عائشة في إيثار أيام من بين الأيام بالعمل، المبين أن النبي ﷺ كان يجتهد في العشر الأواخر من رمضان ما لا يجتهد في غيرها من الأيام، الدال على أنه ﷺ ربما طول في هذه الركعات المعلومات التي كان يصليها بالليل، وربما قصّر بطولها في الليلة التي كان يحييها، ويُقصِّرها في الليلة التي يقوم بعضها، إذ النبي ﷺ لم يكن يزيد في رمضان ولا في غيره على إحدي عشرة ركعة</span>","vol":"8","page":245},{"text":"٣٢٧٥ - حدثنا سَعْدان بن نصر (^١)، وشعيب بن عمرو (^٢)، قالا: حدثنا سفيان بن عيينة، عن أبي يَعْفُور (^٣)، عن مسلم (^٤)، عن مسروق، عن عائشة، زوج النبي ﷺ، قالت: كان رسول الله ﷺ إذا دخل العشر\n⦗٢٤٦⦘ الأواخر من رمضان أيقظ أهله، وأحيى ليله، وشد المِئْزَر (^٥).\n_________\n(^١) سعدان بن نصر بن منصور الثقفي، أبو عثمان البغدادي.\n(^٢) أبو محمد الضبعي.\n(^٣) بفتح التحتانية وسكون المهملة بعدها فاء مضمومة وبراء: عبد الرحمن بن عبيد ابن نِسْطاس -بكسر النون وسكون المهملة- الكوفي (تقريب التهذيب، ٣٤٦، فتح الباري، ٤/ ٢٦٩، المغني في الضبط، ٢٧٧). ووقع في السنن الكبرى للبيهقي (٤/ ٣١٣): أبي يعقوب، وهو خطأ.\n(^٤) ابن صبيح، بالتصغير، الهمداني، أبو الضحى الكوفي، مشهور بكنيته.\n(^٥) المئزر هو الإزار، وفي قوله: شد المئزر، تأويلان، الأول: هو كناية عن البعد عن النساء، كما قال الشاعر:\nقوم إذا حاربوا شدوا مآزرهم … عن النساء ولو باتت بأطهار.\nالثاني: أنه كناية عن الشدة في العمل والعبادة (مشارق الأنوار، ١/ ٢٩). ويؤيد التأويل الثاني ما ورد في بعض طرق الحديث: \"كان رسول الله ﷺ إذا بقى العشر شد مئزره، واعتزل أهله\" (المسند، ٦/ ٦٦)، فعطف اعتزال الأهل على شد المئزر، والأصل في العطف أن يقتضي المغايرة.\nوالحديث رواه مسلم عن إسحاق بن إبراهيم، وابن أبي عمر، عن ابن عيينة به (كتاب الإعتكاف، باب الاجتهاد في العشر الأواخر من شهر رمضان، ٢/ ٨٣٢)، وزاد: \"وجدَّ\"، وقد نبه ابن حبان على أن سفيان ذكر اللفظ مرة في الحديث (الإحسان، ٢/ ٢٦/ ٣٢١).\nورواه البخاري عن علي بن المديني، عن ابن عيينة بمثل لفظ المصنف (كتاب فضل ليلة القدر، باب العمل في العشر الأواخر من رمضان، ٤/ ٢٦٩).","vol":"8","page":245},{"text":"٣٢٧٦ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا عفان (^١)، حدثنا عبد الواحد بن زياد، حدثنا الحسن بن عبيد الله، حدثنا إبراهيم (^٢)، عن الأسود (^٣)، عن عائشة، قالت: كان رسول الله ﷺ يجتهد في العشر الأواخر ما لا يجتهد في غيره (^٤).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) ابن يزيد النخعي.\n(^٣) ابن يزيد بن قيس النخعي.\n(^٤) رواه مسلم عن قتيبة بن سعيد، وأبى كامل الجحدري، كلاهما عن عبد الواحد ابن زياد به (الموضع السابق).","vol":"8","page":246},{"text":"<span data-type='title' id=toc-514>باب بيان خروج النبي ﷺ من بيته بالليل إلي المسجد (^١) لصلاة الليل ورفع صوته (^٢) في صلاته، وصلاة أصحابه خلفه بصلاته، والإباحة للإمام أن يحتجر من المسجد حجرة لصلاته فيها، والإباحة للمصلي أن يصلي بصلاة (^٣) من يحول بينه وبين النظر إليه جدار أو سترة، وإباحة صلاة التطوع في المسجد بالليل، وأنها في البيت أفضل منها في المسجد، والترغيب في الدوام على صلاة يصليها، وأنها، وإن قلت، أفضل من الصلاة التي لا يداوم عليها صاحبها، وإن كثرت</span>\n_________\n(^١) (م ٢/ ١٣٠ / ب).\n(^٢) في (م): يديه، وهو خطأ.\n(^٣) في النسختين: \"في صلاة\"، وفي حاشية ل: لعله: بصلاة، وهو الصواب.","vol":"8","page":247},{"text":"٣٢٧٧ - حدثنا أبو يوسف، يعقوب بن سفيان الفارسي، وأبو بكر ابن إسحاق (^١)، قالا: حدثنا مكي بن إبراهيم، حدثنا عبد الله بن سعيد بن أبي هند (^٢)،\n⦗٢٤٨⦘ عن أبي النضر (^٣)، عن بُسْر بن سعيد (^٤)، عن زيد بن ثابت الأنصاري، أنه قال: احتجر (^٥) رسول الله ﷺ حجرة فكان رسول الله يخرج من الليل فيصلي فيها، فرآه رجال يصلي، فصلوا معه بصلاته، وكانوا يأتونه كل ليلة حتى إذا كان ليلة من الليالي لم يخرج إليهم رسول الله ﷺ. قال: فتنحنحوا (^٦) ورفعوا (^٧) أصواتهم، وحصبوا بابه (^٨)، فخرج رسول الله ﷺ مغضبا، فقال لهم: \"أيها الناس، ما زال بكم صنيعكم حتى ظننت أنه سيكتب عليكم، فعليكم بالصلاة في بيوتكم، فإن خير صلاة المرء في بيته إلا الصلاة المكتوبة (^٩).\n_________\n(^١) محمد بن إسحاق بن جعفر الصاغاني.\n(^٢) الفزاري مولاهم، أبو بكر المدني. وثقه أحمد، وابن معين، وابن المديني، والذهبي، وغيرهم. وقال النسائي: ليس به بأس. وذكره ابن حبان في الثقات، وذكر الحافظ تبعا للمزي، أنه قال: يخطئ، وليس في النسخة المطبوعة من الثقات. وقال يحيى القطان: =\n⦗٢٤٨⦘ = يعرف وينكر. وكذلك ضعفه أبو حاتم، وأبو زرعة. وقال الحافظ ابن حجر: صدوق ربما وهم اهـ. وقد احتج به الجماعة، وروى عنه مالك، وكان حكما في أهل المدينة.\n(انظر: الجرح والتعديل، ٥/ ٧١، الثقات، ٧/ ١٢، التمهيد، ١٣/ ١٧٤، تهذيب الكمال، ١٥/ ٤٠، المغني في الضعفاء، ١/ ٣٤٠، تهذيب التهذيب، ٥/ ٢٣٩، هدي الساري، ص ٤١٣، تقريب التهذيب، ص ٣٠٦).\n(^٣) سالم بن أبي أمية التيمي مولاهم المدني.\n(^٤) بسر بالمهملة وضم أوله (تبصير المنتبه، ١/ ٨٥).\n(^٥) بالراء المهملة، أي اتخذ حجرة (مشارق الأنوار، ١/ ١٨١).\n(^٦) تنحنح أي تردد صوته في جوفه (القاموس المحيط، ص ٣١٢).\n(^٧) في (م): ويرفعوا، وهو خطأ.\n(^٨) أي رموه بالحصباء، وهي الحصى (مشارق الأنوار، ١/ ٢٠٥).\n(^٩) رواه مسلم عن محمد بن المثنى، عن محمد بن جعفر، عن عبد الله بن سعيد بهذا =\n⦗٢٤٩⦘ = الإسناد، ونحو هذا اللفظ (كتاب صلاة المسافرين، باب استحباب صلاة النافلة في بيته، وجوازها في المسجد، ١/ ٥٣٩). ورواه البخاري عن محمد بن زياد، عن غندر أيضا، عن عبد الله بن سعيد، وساقه بمثل لفظ مسلم (كتاب الأدب، باب ما يجوز من الغضب والشدة لأمر الله تعالى، ١٠/ ٥١٧)، وقرنه برواية مكي بن إبراهيم تعليقا. ووصل الحافظ هذا التعليق من طريق أحمد، والدارمي، وأبي داود، وفاته أن يذكر هذا الطريق الذي عند أبي عوانة (تغليق التعليق، ٥/ ١٠٠). وقد تابع عبد الله بن سعيد، موسى بن عقبة، كما سيذكره المصنف في الحديث الذي بعد هذا بحديث.","vol":"8","page":247},{"text":"٣٢٧٨ - حدثنا أبو أمية (^١)، حدثنا عبد الله بن حمران (^٢)، حدثنا عبد الحميد بن جعفر (^٣)، حدثنا عبد الله بن سعيد بن أبي هند بنحوه.\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) الأموي مولاهم، أبو عبد الرحمن البصري.\n(^٣) ابن عبد الله بن الحكم بن رافع الأنصاري، أبو حفص الأويسي.","vol":"8","page":249},{"text":"٣٢٧٩ - وحدثنا الصاغاني، حدثنا عبد الأعلى بن حماد، حدثنا وُهيب بن خالد، حدثنا موسى بن عقبة، عن سالم أبي النضر (^١)، عن بسر بن سعيد، عن زيد بن ثابت، أن رسول الله ﷺ اتخذ (^٢) حجرة -قال: أحسبه قال من حصير- في رمضان، فصلى فيه\n⦗٢٥٠⦘ ليالي، فصلى بصلاته ناس من أصحابه، فلما علم بهم خرج إليهم فقال: \"قد عرفت الذي رأيت من صنيعكم، فصلوا أيها الناس في بيوتكم، فإن أفضل الصلاة صلاة المرء في بيته إلا المكتوبة\" (^٣).\n_________\n(^١) وقع في (م): \"عن سالم أبي النضر، حدثنا عبد الأعلى، عن سعيد، عن زيد ابن ثابت\"، وهو خطأ، والصواب ما أثبت، وهو الذي في ل.\n(^٢) (م ٢/ ١٣١ / أ).\n(^٣) رواه مسلم عن محمد بن حاتم، عن بهز بن أسد، عن وهيب به (الموضع السابق)، وفيه زيادة: \"ولو كتب عليكم ما قمتم به\". وهو عند البخاري، عن عبد الأعلى بن حماد به (كتاب الأذان، باب صلاة الليل، ٢/ ٢١٤)، بمثل لفظ المصنف. وأخرجه أيضا عن إسحاق، عن عفان، عن وهيب بمثل لفظ مسلم (كتاب الاعتصام بالكتاب والسنة، باب ما يكره من كثرة السؤال ومن تكلف ما لا يعنيه، ١٣/ ٢٦٤).","vol":"8","page":249},{"text":"٣٢٨٠ - حدثنا الصاغاني، حدثنا الحكم بن موسى، حدثنا شعيب ابن إسحاق، أخبرنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"صلوا في بيوتكم، ولا تتخذوها قبورًا\" (^١).\n_________\n(^١) رواه مسلم عن محمد بن المثنى، عن يحيى القطان، عن عبيد الله به (كتاب صلاة المسافرين، باب استحباب صلاة النافلة في بيته، وجوازها في المسجد، ١/ ٥٣٨).\nورواه البخاري عن مسدد، عن القطان، عن عبيد الله به أيضا (كتاب الصلاة، باب كراهية الصلاة في المقابر، ١/ ٥٢٨).","vol":"8","page":250},{"text":"٣٢٨١ - حدثنا أبو بكر بن إسحاق الصاغاني، حدثنا عبد الأعلى ابن حماد النَّرْسي (^١)، حدثنا وهيب (^٢)، عن أيوب (^٣)، وعبيد الله (^٤)، عن\n⦗٢٥١⦘ نافع، عن ابن عمر، عن النبي ﷺ قال: \"صلوا في بيوتكم، ولا تتخذوها قبورًا\" (^٥).\n_________\n(^١) النرسي: بفتح النون وسكون الراء وبالمهملة (تبصير المنتبه، ٤/ ١٤٣٦).\n(^٢) ابن خالد.\n(^٣) ابن أبي تميمة السختياني.\n(^٤) ابن عمر العمري.\n(^٥) رواه مسلم عن محمد بن المثنى، عن عبد الوهاب الثقفي، عن أيوب وحده، عن نافع به (الموضع السابق). ورواه البخاري عن عبد الأعلى بن حماد به (كتاب التهجد، باب التطوع في البيت، ٣/ ٦٢).","vol":"8","page":250},{"text":"٣٢٨٢ - حدثنا علي بن حرب، حدثنا أبو معاوية، عن الأعمش، عن أبي سفيان (^١)، عن جابر، قال: قال رسول الله ﷺ: \"إذا قضى أحدكم الصلاة في المسجد، فليجعل لبيته نصيبًا من صلاته، فإن الله جاعل في بيته ذلك خيرًا\" (^٢).\n_________\n(^١) طلحة بن نافع الواسطي، الإسكاف نزيل مكة.\n(^٢) رواه مسلم عن أبي كريب، وأبي بكر بن أبي شيبة، عن أبي معاوية به (الموضع السابق).\nوفي الإسناد عنعنة الأعمش، وأبي سفيان، وكلاهما مدلس من الطبقة الثالثة عند ابن حجر (تعريف أهل التقديس، ٨٨، النكت على كتاب ابن الصلاح، ٢/ ٦٤٠). والجواب أن عنعنة المدلسين في الصحيحين محمولة على السماع في إحدى مذاهب الحفاظ (المصدر السابق، ٢/ ٦٣٥)، وثانيا: الحديث قد رواه ابن حبان (الإحسان، ٦/ ٢٣٧/ ٢٤٩٠)، وقد تقدم عنه أنه لا يخرج الحديث الذي فيه عنعنة المدلس إلا بعد ثبوته عنده من وجه آخر مصرحا بالسماع، ولو لم يذكر ذلك الوجه (الإحسان، ١/ ١٦٢). ثم الحديث في موضع الاستشهاد عند مسلم، وأبي عوانة، والله أعلم.","vol":"8","page":251},{"text":"٣٢٨٣ - حدثنا علي بن عثمان (^١)، حدثنا بكر بن خلف، حدثنا\n⦗٢٥٢⦘ عبد الوهاب بن عبد المجيد الثقفي، عن عبيد الله (^٢) بن عمر، عن سعيد بن أبي سعيد المقبري، عن أبي سلمة (^٣)، عن عائشة، أنها قالت: كان لرسول الله ﷺ حصير، فكان يحتجره (^٤) (^٥) من الليل فيصلي فيه ويبسطه بالنهار، فجعل الناس يصلون بصلاته، فباتوا ذات ليلة، فقال: \"يأيها الناس، عليكم من الأعمال ما تطيقون، فإن الله لا يَمَلُّ حتى تَمَلُّوا، وإن أحب الأعمال إلى الله ما دُووِم عليه وإن قل. وكان آل محمد ﷺ إذا عملوا عملا أثبتوه (^٦) \".\n_________\n(^١) ابن محمد الحراني النفيلي الصغير.\n(^٢) في (م): عبد الله، والصواب ما أثبت وهو الذي في ل.\n(^٣) ابن عبد الرحمن بن عوف.\n(^٤) في (م): كان رسول الله ﷺ.\n(^٥) يحتجره: بالراء، أي يتخذه مثل الحجرة (فتح الباري، ٢/ ٢١٠).\n(^٦) رواه مسلم عن محمد بن المثنى، عن عبد الوهاب الثقفي به (كتاب صلاة المسافرين وقصرها، باب فضيلة العمل الدائم من قيام الليل وغيره، ١/ ٥٤٠). ورواه البخاري عن محمد بن أبي بكر المقدمي، عن المعتمر بن سليمان، عن عبيد الله بن عمر به (كتاب اللباس، باب فضيلة الجلوس على الحصير ونحوه، ١٠/ ٣١٤).","vol":"8","page":251},{"text":"٣٢٨٤ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا الليث (^١)، عن محمد بن العجلان، عن سعيد بن أبي سعيد المقبري، عن أبي سلمة بن عبد الرحمن، عن عائشة زوج النبي صلى الله (^٢)، عليه وسلم،\n⦗٢٥٣⦘ أنها قالت: كان لرسول الله ﷺ حصير يبسطها بالنهار ويحتجرها بالليل فيصلي فيها، ففطن له الناس فصلوا بصلاته، وبينهم وبينه الحصيرة، فقال: \"أَكلِفوا من الأعمال ما تطيقون، فإن الله لا يمل حتى تملوا، وإن أحب الأعمال إلى الله أدومه وإن قل. وكان إذا عمل عملا أثبته (^٣) \".\n_________\n(^١) ابن سعد الفهمي.\n(^٢) (م ٢/ ١٣١/ ب).\n(^٣) هذا من الطرف التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج.","vol":"8","page":252},{"text":"<span data-type='title' id=toc-515>باب صفة بدو اعتكاف النبي ﷺ في المسجد في شهر رمضان، وأنه إنما اعتكف ملتمسا ليلة القدر، وكان لا يزيد على عشرة أيام إذا اعتكف من أول الشهر أو من وسطه (^١)، وبيان الليالي التي يرجى منها ليلة القدر</span>\n_________\n(^١) في (م): أوسطه.","vol":"8","page":254},{"text":"٣٢٨٥ - حدثنا الصاغاني (^١)، حدثنا عبد الوهاب بن عطاء، عن الجريري (^٢)، عن أبي نضرة (^٣)، عن أبي سعيد قال: اعتكف رسول الله ﷺ العشر الأوسط من شهر رمضان يلتمس ليلة القدر قبل أن تبان له، فلما انقضين أمر بالبناء فنقض (^٤) ورفع، ثم بُيِّنت له في العشر الأواخر، فامر بالبناء فأعيد مكانه واعتكف في العشر الأواخر وخرج علينا فقال: \"يأيها الناس، إني أُنبئت ليلة القدر فخرجت كيما أحدثكم وأخبركم بها فجاء رجلان يختصمان معهما الشيطان\n⦗٢٥٥⦘ فأنسيتها، فالتمسوها في التاسعة، والسابعة، والخامسة. قال أبو نضرة: فقلت لأبي سعيد: إنكم أصحاب محمد أبصر بالعدد منا، فكيف تعدون؟ قال: أجل، نحن أحق بذلك منكم، إذا مضت إحدى وعشرون (^٥)، فالتي تليها التاسعة، فإذا مضت التي تليها السابعة (^٦)، فإذا مضت التي تليها الخامسة (^٧).\n⦗٢٥٦⦘ قال الجريري: فأخبرني أبو العلاء (^٨)، عن مُطرِّف (^٩)، أنه قال: \"وفي الثالثة\" (^١٠).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) سعيد بن إياس البصري.\n(^٣) بنون ومعجمة ساكنة، واسمه المنذر بن مالك بن قطعة -بضم القاف وفتح المهملة- العبدي (المقتنى في سرد الكنى، ٢/ ١١٥/ ٦٢٤٠، تقريب التهذيب، ٥٤٦).\n(^٤) في رواية مسلم: \"فقُوِّض\"، قُوّضَ: بقاف مضمومة وواو مكسورة مشددة وضاد معجمة، ومعناه، أزيل (شرح صحيح مسلم للنووي، ٨/ ٦٣). ورواية أبي عوانة مفسرة لهذه اللفظة.\n(^٥) في النسختين: وعشرين، والتصويب من السنن الكبرى للبيهقي (٤/ ٣٠٨)، فإنه أخرج الحديث أيضا من طريق عبد الوهاب بن عطاء.\n(^٦) عند البيهقي (الموضع السابق): \"فإذا مضت التي تليها التي تليها السابعة، وكذلك في الموضع الآتي\". وهو أدل على المعنى من رواية المصنف. والله أعلم.\n(^٧) رواه مسلم عن محمد بن المثنى، وأبي بكر بن خلاد، عن عبد الأعلى بن عبد الأعلى، عن سعيد به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، وبيان محلها وأرجى أوقاتها، ٢/ ٨٢٦). وفي إسناد المصنف عبد الوهاب بن عطاء الخفاف، وهو ممن لم يتميز سماعه عن الجريري، هل هو قبل الاختلاط أو بعده؟ ثم هو مدلس وقد عنعن. وقد تابعه عبد الأعلى عند مسلم، وهو ممن سمع من الجريري قبل الاختلاط (الكواكب النيرات، ص ١٨٩).\nووقع سعيد في صحيح مسلم غير منسوب، فقال المزي في تحفة الأشراف (٣/ ٤٦٢ /٤٣٤٣) -تبعا لأبي مسعود الدمشقي، وخلف-: هو سعيد ابن أبي عروبة. وتعقبه الحافظ زين الدين العراقي كما قال الحافظ ابن حجر في النكت الظراف (٣/ ٤٦٢)، بأنه سعيد بن إياس الجريري، ورواية أبي عوانة تؤيد ما ذكره، فإنه ورد ذكر الجريري مصرحا بنسبته، وهذا من أهم فوائد الاستخراج، الذي هو تقييد المهمل في السند أو في المتن.\n(^٨) زيد بن عبد الله بن الشخير، بكسر المعجمة وتشديد المعجمة، العامري، البصري (تقريب التهذيب، ٦٠٢).\n(^٩) بضم أوله وفتح ثانيه وتشديد الراء المكسورة، وهو ابن عبد الله بن الشخير، وهو أخو الذي قبله (تقرب التهذيب، ٥٢٤).\n(^١٠) لم يذكر الإمام مسلم هذه الزيادة، وهي موصولة بالإسناد نفسه إلى الجريري، من حديث معاوية بن أبي سفيان ﵁، مرفوعا. هكذا روى الحديث البيهقي من طريق عبد الوهاب بن عطاء (السنن الكبرى، ٤/ ٣٠٨). وروى أبو يعلى أصل حديث أبي سعيد، مع الزيادة من حديث معاوية كما رواه المصنف، من طريق وهب بن بقية، عن خالد بن عبد الله الطحان، عن الجريري، به (المسند، ٢/ ٢٥/ ١٠٧١)، ومن طريقه أخرجه ابن حبان (الإحسان، ٨/ ٣٦٦١/٤٢٠). ورواه ابن خزيمة (٣/ ٣٢٤ - ٣٢٥) عن إسحاق بن شاهين، عن خالد الطحان به بدون الزيادة، ثم رواه بهذا الإسناد إلى مطرف، فقال: عن أبي هريرة، فذكره بها. وروى الزيادة بمفردها أبو داود (كتاب الصلاة، باب من قال: سبع وعشرين، ٢/ ١١١/ ١٣٨٦)، وابن حبان (٨/ ٤٣٦/ ٣٦٨٠)، والبيهقي (السنن الكبرى، ٤/ ٣١٢)، كلهم من طريق عبيد الله بن معاذ، عن شعبة، عن قتادة، عن مطرف، عن معاوية مرفوعا، بلفظ: \"ليلة القدر ليلة سبع وعشرين\". وروي عن شعبة موقوفا على معاوية، ولا يضر رواية الرفع، لأن مثل هذا لا يقال بالرأي. ووردت أيضا من حديث أبي سعيد الخدري، عند أحمد (المسند، ٣/ ٧١)، وصححه الألباني على شرط مسلم (سلسلة الأحاديث الصحيحة، ٣/ ٤٥٦). وقد صحح الزيادة من حديث معاوية ابن خزيمة، وابن حبان، والألباني (صحيح الجامع، ٥٤٧٤)، وصححها من حديث أبي هريرة ابنُ خزيمة، والألباني، رحمة الله على الجميع (صحيح ابن خزيمة، الموضع السابق).","vol":"8","page":254},{"text":"٣٢٨٦ - حدثنا عصمة بن عصام (^١)، حدثنا محمد بن عبد الأعلى، حدثنا المعتمر (^٢)، قال: حدثني عُمَارَة بن غَزِيَّة الأنصاري (^٣)، (^٤)، قال: سمعت محمد بن إبراهيم (^٥)، يحدث عن أبي سلمة، عن أبي سعيد الخدري، أن رسول الله ﷺ اعتكف العشر (^٦) الأُول من رمضان، ثم اعتكف العشر الأوسط في قبة تركية (^٧) على سُدَّتها (^٨) حصير، قال: فأخذ الحصير بيده،\n⦗٢٥٨⦘ فنحَّاها (^٩) في ناحية القبة، ثم أطلع رأسه فكلم الناس، فدنوا منه فقال: \"إني اعتكفت (^١٠) العشر الأُول ألتمس هذه الليلة، ثم اعتكفت (^١١) العشر الأوسط (^١٢)، ثم أُتيت فقيل لي: إنها في العشر الأواخر، فمن أحب منكم أن يعتكف فليعتكف\". فاعتكف الناس معه. قال (^١٣): \"وإني أُريتها ليلة وترٍ، وأُراني أسجد صبيحتَها في طين وماء\". فأصبح من ليلة إحدى وعشرين وقد قام إلى الصبح، فمُطِرت السماء فوَكَف (^١٤) المسجد فأبصرت الطين والماء، فخرج حين فرغ من صلاة الصبح وجبينه وروْثَة أنفه (^١٥) فيها الطين والماء، وإذا هي ليلة إحدى وعشرين من العشر الأواخر (^١٦). في هذا الحديث دليل على أن المعتكف إذا اعتكف في ناحية من المسجد، لا يتحول إلى ناحية أخرى.\n_________\n(^١) العكبري: بضم العين وسكون الكاف وفتح الباء الموحدة وفي آخرها راء، نسبة إلى عكبرا، بليدة على دجلة فوق بغداد بعشرة فراسخ (اللباب، ٢/ ٣٥١). ذكره الخطيب في تاريخ بغداد (١٢/ ٢٨٨)، ولم يذكر فيه جرحا ولا تعديلا، وروى عنه أبو بكر الخلال، وقال: (كان صالحًا، صحب أحمد قديما حتى مات، وروى عنه مسائل كثيرة جيادا. (طبقات الحنابِلة لابن أبي يَعلى، ترجم له باسم: عصمة بن أبي عصمة أبي طالب العكبري ١/ ٢٤٦، والخلَّال يسمِّيه في كُتبه عصمة بن عصام كما في: الأمر بالمعروف ص ٢٤، والسنَّة: ح ٤، ١٤، ٨٠، ٢١٣ وغيرها).\n(^٢) ابن سليمان التيمي.\n(^٣) عمارة: بضم العين والتخفيف، وغزية: بفتح المعجمة وكسر الراء بعدها تحتانية ثقيلة (تقريب التهذيب، ٤٠٩، تبصير المنتبه، ٩٦٩، ١٠٤٤).\n(^٤) (م ٢/ ١٣٢ /أ).\n(^٥) ابن الحارث التيمي، أبو عبد الله المدني.\n(^٦) العشر وصف لليالي، وهي مؤنثة، فكان حقها أن توصف بلفظ التأنيث، ووصفت بالمذكر على إرادة الوقت، أو الزمان، أو على تقدير الثلث (فتح الباري، ٤/ ٢٥٧).\n(^٧) أي صغيرة من لبود. (مجمع بحار الأنوار، ١/ ٢٦١).\n(^٨) بضم السين، أي بابها. والسدة كالظلة على الباب لتقي الباب من المطر (مشارق الأنوار، ٢/ ٢١١، النهاية، ٢/ ٢٥٦).\n(^٩) نحاها: أي أزالها (القاموس المحيط، ١٧٢٤).\n(^١٠) في (م): أعتكف، وهو خطأ.\n(^١١) في (م): أعتكف، وهو خطأ.\n(^١٢) في (م): العشر الأول، وهو خطأ.\n(^١٣) في (م): وقال.\n(^١٤) وكف: قطر سقفه بالماء (مشارق الأنوار، ٢/ ٢٨٦).\n(^١٥) بفتح الراء وبالثاء المثلثة، وهي طرف أنفه من مقدمه (النهاية، ٢/ ٢٧١).\n(^١٦) رواه مسلم عن محمد بن عبد الأعلى به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها إلخ، ٢/ ٨٢٥). ورواه البخاري عن إبراهيم بن أبي حمزة، عن ابن أبي حازم، والدراوردي، عن يزيد بن الهاد، عن محمد بن إبراهيم به (كتاب فضل ليلة القدر، باب تحري ليلة القدر في الوتر من العشر الأواخر، ٤/ ٢٥٩).","vol":"8","page":257},{"text":"<span data-type='title' id=toc-516>باب الدليل على إيجاب الاعتكاف في شهر رمضان في العشر الأواخر، وعلى أن الاتباع والسنة (^١) في ترد الاعتكاف قبل العشر، وعلى أن الليلة اللتي تُرجى أن تكون ليلة القدر تُمطر فيها، وعلى أن النبي ﷺ كان يعتكف في العشر الأواخر إذا أصبح من عشرين</span>\n_________\n(^١) وقع في (م): وترك السنة، وهو خطأ.","vol":"8","page":259},{"text":"٣٢٨٧ - حدثنا بكَّار بن قتيبة، والصاغاني، قالا: حدثنا روح ابن عبادة، حدثنا مالك بن أنس (^١)، ح.\nوأخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا أخبره، عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم التيمي، عن أبي سلمة ابن عبد الرحمن، عن (^٢)، أبي سعيد الخدري، أنه قال: كان رسول الله ﷺ يعتكف في العشر الأوسط (^٣) من رمضان، فاعتكف عاما حتى إذا كان\n⦗٢٦٠⦘ ليلة إحدى وعشرين -وهي الليلة التي يخرج (^٤) من صبيحتها من اعتكافه (^٥)، قال: \"من كان اعتكف معي فليعتكف في العشر الأواخر، فقد أُرِيت هذه الليلة ثم أُنْسيتها، وقد رأيتُني أسجد (^٦) في صبيحتها في ماء وطين، فالتمسوها في العشر الأواخر، والتمسوها في كل وتر\".\nقال أبو سعيد: فأُمطرت السماء في تلك الليلة، وكان المسجد على عريش (^٧)، فوكف المسجد، فقال أبو سعيد: -قال روح: فأبصرت عيناي- وقال ابن وهب: فنظرت إلى رسول الله ﷺ على جبهته وأنفه أثر الماء والطين في صبيحتها إحدى وعشرين (^٨).\n_________\n(^١) الحديث في الموطأ، (رواية الليثي، كتاب الاعتكاف، باب ما جاء في ليلة القدر، ١/ ٣١٩، رواية محمد بن الحسن، ١٣٢/ ٣٧٨، رواية أبي مصعب، ١/ ٣٣٩ / ٨٨٣، التمهيد، ٢٣/ ٥١).\n(^٢) (م ٢/ ١٣٢ / ب).\n(^٣) في الموطأ: الوسط، بضم الواو والسين، وهو جمع وسطى، وصف به الليالي، وذكر الباجي وجهين آخرين لضبطها (المنتقى، ٢/ ٨٧، مشارق الأنوار، ٢/ ٢٩٥). وأما رواية \"الأوسط\"، كما هي رواية المصنف، ورواية إسماعيل =\n⦗٢٦٠⦘ = ابن أبي أويس، عن مالك: (صحيح البخاري، كتاب الاعتكاف، باب الاعتكاف في العشر الأواخر، والاعتكاف في المساجد كلها، ٤/ ٢٧١)، فالأوسط وصف للمذكر وصف به \"العشر\"، وهو للمؤنث، فمحمول على تقدير إرادة الوقت، أو الزمان كما تقدم في الحديث المتقدم، ولفظ الموطأ سالم من هذا التقدير.\n(^٤) في (م): تخرج، وهو خطأ.\n(^٥) هكذا قال بعض الرواة عن مالك، وقال بعضهم: \"وهي الليلة التي كان يخرج فيها من اعتكافه\"\n(^٦) ترحف في م إلى: المسجد.\n(^٧) أي مظلل بجريد ونحوه مما يستظل به (مشارق الأنوار، ٢/ ٧٧).\n(^٨) رواه مسلم عن قتيبة بن سعيد، عن بكر بن مضر، وعن ابن أبي عمر، عن الدراوردي، =\n⦗٢٦١⦘ = كلاهما عن ابن الهاد به، وفيه: \"كان يعتكف في العشر التي في وسط الشهر\"، وقال أيضا: \"من كان اعتكف معي فليبت في معتكفه\"، في رواية بكر بن مضر، وقال في رواية الدراوردي: \"فليثبت في معتكفه\"، وليس عندهما: \"من صبيحة إحدى وعشرين\". ورواه البخاري عن إسماعيل بن أبي أويس، عن مالك به. (الموضع السابق).","vol":"8","page":259},{"text":"٣٢٨٨ - أخبرني العباس بن الوليد (^١)، قال: أخبرني أبي، قال: سمعت الأوزاعي (^٢)، ح.\nوحدثنا محمد بن عوف (^٣)، حدثنا أبو المغيرة (^٤)، ح.\nوحدثنا الكيْساني (^٥)، حدثنا بشر بن بكر، عن الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو سلمة بن عبد الرحمن، قال: أتيت أبا سعيد الخدري، فقلت له: يا أبا سعيد، اخرج بنا إلى النخل. قال: نعم. فدعا بخميصة (^٦)، فأخذها عليه. قال: فخرجنا فقلت:\n⦗٢٦٢⦘ يا أبا سعيد، هل سمعت رسول الله ﷺ يذكر ليلة القدر؟ قال: نعم.\nاعتكفنا مع رسول الله ﷺ العشر الأوسط من رمضان، فلما كان صبيحة عشرين، قام فينا رسول الله ﷺ فقال: \"إني رأيت ليلة القدر، وإني أُنسيتها، وإني رأيت أن أسجد (^٧) في طين وماء، فالتمسوها في العشر الأواخر في وتر. قال: وما نرى في السماء قَزَعَة (^٨)، قال: ونودي بالصلاة، وثار سحاب، فمطرنا حتى سال سقف المسجد، وهو من جريد النخل. قال: فرأيت رسول الله ﷺ يسجد في الطين والماء حتى نظرت إلى أثر الطين في أَرْنَبَته (^٩) وجبهته (^١٠).\n_________\n(^١) ابن مزيد، بفتح الميم وسكون الزاي وفتح المثناة.\n(^٢) عبد الرحمن بن عمرو بن أبي عمرو.\n(^٣) ابن سفيان الطائي، أبو جعفر الحمصي. توفي سنة ٢٧٢ أو ٢٧٣ هـ.\n(^٤) عبد القدوس بن الحجاج الخولاني الحمصي (الكنى والأسماء، ٢/ ٧٦٤/ ٧١١١).\n(^٥) بفتح أولها وسكون الياء وفتح السين المهملة وبعد الألف نون، نسبة إلى كيسان، جد المنتسب إليه، وهو سليمان بن شعيب بن سليمان بن سليم بن كيسان الكلبي، أبو محمد المصري، آخر من حدث عن بشر بن بكر.\n(^٦) قال الأصمعي: خميصة: هي كساء من صوف أو خز معلمة سوداء من لباس الناس، وقيل غير ذلك. (انظر: مشارق الأنوار، ١/ ٢٤٠، النهاية، ٢/ ٨١).\n(^٧) أن، مخففة من الثقيلة، ويقدر اسمها بضمير الشأن. وهذه الرواية موافقة لرواية الكشميهني للحديث عند البخاري (صحيح البخاري، الطبعة السلطانية، ٣/ ٥٧).\n(^٨) بفتح الزاي، وهي السحابة الصغيرة (مشارق الأنوار، ٢/ ١٨٢).\n(^٩) طرف أنفه المحدد (مشارق الأنوار، ١/ ٢٧).\n(^١٠) رواه مسلم عن عبد الله بن عبد الرحمن الدارمي، عن أبي المغيرة به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها إلخ، ٢/ ٨٢٦)، ولم يذكر لفظه، فاستفيد من رواية المصنف بيان اللفظ المحال عليه، وهو من فوائد الاستخراج.","vol":"8","page":261},{"text":"٣٢٨٩ - حدثنا بكار بن قتيبة القاضي، وعمار بن رجاء، (^١)، ويونس بن حبيب، قالوا: حدثنا أبو داود (^٢)، حدثنا هشام الدستوائي (^٣)،\n⦗٢٦٣⦘[ح. وحدثنا الصاغاني، حدثنا عبد الله بن بكر السهمي (^٤)، حدثنا هشام،] (^٥)، عن يحيى بن أبي كثير، عن أبي سلمة، قال: تذاكرنا ليلة القدر في نفر من قريش، فأتيت أبا سعيد الخدري، -وكان لي صديقا- فقلت له: ألا تخرج بنا إلى النخل (^٦)؟ فخرج وعليه خميصة له، فقلت له: سمعت رسول الله ﷺ يذكر ليلة القدر؟ فقال: نعم، اعتكفنا، مع رسول الله ﷺ العشر الوُسُط (^٧) من رمضان، فلما كان صبيحة عشرين، قام فينا رسول الله ﷺ، فقال: \"إني رأيت ليلة القدر، وإني أُنسيتها (^٨)، وإني رأيت أن أسجد في طين وماء، فالتمسوها في العشر الأواخر في وتر (^٩).\n_________\n(^١) (م ٢/ ١٣٣/ أ).\n(^٢) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (ص ٢٩١/ ٢١٨٧).\n(^٣) هشام بن أبي عبد الله الدستوائي.\n(^٤) السهمي: بفتح السين المهملة وسكون الهاء وفي آخرها الميم، نسبة إلى سهم باهلة.\n(الأنساب، ٣/ ٣٤٣).\n(^٥) ما بين المعقوفين سقط من (م). وهشام هو الدستوائي.\n(^٦) في (م): الخيل، وهو تحريف.\n(^٧) بضم الواو والسين، كما تقدم. وعند مسلم: \"الوسطى\" (الموضع السابق)، ورواية البخاري: \"الأوسط\" (كتاب فضل ليلة القدر، باب التماس ليلة القدر في السبع الأواخر، ٢/ ٢٥٦). ورواية أحمد توافق رواية المصنف (المسند، ٣/ ٦٠).\n(^٨) هكذا بدون شك. ووقع في رواية البخاري، ومسلم، وعند الطيالسي، وأحمد في مسنديهما: \"وإني أنسيتها، أو قال: نسيتها\" بالشك.\n(^٩) رواه مسلم عن محمد بن المثنى، عن أبي عامر، عن هشام الدستوائي به (الموضع السابق). ورواه البخاري عن معاذ بن فضالة، عن هشام به (الموضع السابق). ليس =\n⦗٢٦٤⦘ = عندهما: \"تذاكرنا ليلة القدر .... \".","vol":"8","page":262},{"text":"٣٢٩٠ - حدثنا (^١) الحسن بن عبد الأعلى بن إبراهيم الصنعاني، أبو محمد البَوْسي (^٢)، والدبري، جميعا، قالا (^٣): حدثنا عبد الرزاق (^٤)، عن معمر، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي سعيد، [قال: اعتكفنا مع رسول الله ﷺ العشر الأوسط من شهر رمضان] (^٥)، فخرجنا صباحة عشرين، فخطبنا رسول الله ﷺ فقال: \"إني رأيت ليلة القدر فأُنسيتها،\n⦗٢٦٥⦘ فالتمسوها في العشر الأواخر في وتر، وإني رأيت أني (^٦) أسجد في ماء وطين، فمن كان اعتكف معي فليرجع إلى معتكفه. قال: فرجعنا وما في السماء قزعة، فجاءت سحابة فمطرنا حتى سال سقف المسجد، وكان من جريد النخل، وأقيمت الصلاة فرأيت على أرنبة رسول الله ﷺ حين انصرف أثر الطين في جبهته وأرنبته -يعني ليلة إحدى وعشرين (^٧).\n_________\n(^١) في (م): أخبرنا.\n(^٢) بفتح الباء الموحدة وسكون الواو وكسر السين المهملة، وهي نسبة إلى بوْس، قرية بصنعاء اليمن، يقال لها بيت بوس. والحسن بن عبد الأعلى من أقران الدبري، وذكر الخليلي أنه روى عن عبد الرزاق نحو خمسين حديثا، وسمع منه سنة عشر ومائتين، يعني قبل موت عبد الرزاق بسنة. توفي سنة ٢٨٦. لم أر فيه جرحا ولا تعديلا. (انظر: معجم البلدان ١/ ٥٠٨، توضيح المشتبه ١/ ٦٤٩، الأنساب ١/ ٧٧، سير أعلام النبلاء ١٣/ ٣٥١).\nتنبيه: وقع في الأنساب (الموضع السابق)، خطأ في ذكر اسم أبي محمد البوسي، وفيه أنه: أبو محمد عبد الأعلى بن محمد بن الحسن بن عبد الأعلى ابن إبراهيم، وهذا الذي ذكره حفيده، والذي ذكره أبو عوانة هو الصحيح في اسمه (وانظر أيضا: اللباب في تهذيب الأنساب ١/ ١٨٧).\n(^٣) تصحف في م إلى: قال.\n(^٤) الحديث في مصنفه (٤/ ٢٤٨/ ٧٦٨٥).\n(^٥) ما بين المعقوفين سقط من (م).\n(^٦) في (م): أن.\n(^٧) رواه مسلم عن عبد بن حيمد، عن عبد الرزاق بهذا الإسناد، ولم يذكر لفظه بل أحال على نحو لفظ حديث هشام، فاستفيد من رواية أبي عوانة بيان اللفظ المحال به، وهو من فوائد الاستخراج.","vol":"8","page":264},{"text":"٣٢٩١ - حدثنا الدقيقي (^١)، حدثنا هارون بن إسماعيل الخزاز (^٢)، حدثنا علي بن المبارك، حدثنا يحيى (^٣)، قال: سمعت أبا سلمة: قلت لأبي سعيد: [سمعت] (^٤) النبي ﷺ ذكر ليلة القدر؟ قال: نعم، اعتكفنا مع رسول الله ﷺ، فذكر بمثل معناه (^٥).\n_________\n(^١) محمد بن عبد الملك بن مروان، أبو جعفر الواسطي.\n(^٢) الخزاز، بمعجمات، نسبة إلى بيع الخز (الباب، ١/ ٤٣٩، المغني في الضبط، ص ٩٠).\n(^٣) هو ابن أبي كثير.\n(^٤) ما بين المعقوفين سقط من (م).\n(^٥) لم يخرجه مسلم من حديث علي بن المبارك، وأخرجه البخاري عن عبد الله بن منير، عن هارون بن إسماعيل به (كتاب الإعتكاف، باب الإعتكاف وخروج النبي ﷺ صبيحة عشرين، ٤/ ٢٨٠). وعلي بن المبارك إنما تكلم في حديث الكوفيين عنه، =\n⦗٢٦٦⦘ = والراوي عنه هنا بصري.","vol":"8","page":265},{"text":"٣٢٩٢ - حدثنا يعقوب بن سفيان، حدثنا عمرو بن عاصم، حدثنا همام (^١)، عن يحيى (^٢)، بحديثه فيه (^٣).\n_________\n(^١) ابن يحيى العوذي.\n(^٢) ابن أبي كثير.\n(^٣) أخرجه البخاري عن موسى بن إسماعيل، عن همام به (كتاب الأذان، باب السجود على الأنف، والسجود على الطين، ٢/ ٢٩٨)، ففيه متابعة لعمرو بن عاصم. ولم يخرجه مسلم من هذا الطريق، فهو والذي قبله من الطرق التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج.","vol":"8","page":266},{"text":"<span data-type='title' id=toc-517>باب بيان الساعة والوقت التي كان يعتكف النبي ﷺ (^١)، والدليل على أنه ﷺ لم يبدأ (^٢) في اعتكافه بالليل</span>\n_________\n(^١) (م ٢/ ١٣٣/ ب).\n(^٢) كلمة صعب قراءتها في الأصل، وهي قريبة مما أثبت. والله أعلم.","vol":"8","page":267},{"text":"٣٢٩٣ - حدثنا علي بن عثمان النفيلي، وأبو داود الحراني (^١)، وأبو أمية (^٢)، قالوا: حدثنا يعلى بن عبيد (^٣)، حدثنا يحيى بن سعيد (^٤)، عن عمرة (^٥)، عن عائشة، قالت: كان رسول الله ﷺ إذا أراد أن يعتكف صلى الصبح ثم دخل في المكان الذي يريد أن يعتكف فيه. فأراد أن يعتكف في العشر الأواخر من رمضان، فأمر فضرب له خِباء (^٦)، وأمرت عائشة فضرب لها خباء، وأمرت حفصة فضرب لها خباء. فلما رأت زينب خبائهما، أمرت بخباء فضرب لها، فلما رأى النبي ﷺ ذلك قال:\n⦗٢٦٨⦘ \"البر تردن (^٧)؟ فلم يعتكف في رمضان واعتكف عشرًا من شوال (^٨) \".\n_________\n(^١) سليمان بن سيف بن درهم الطائي.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) الطنافسي.\n(^٤) الأنصاري.\n(^٥) بنت عبد الرحمن.\n(^٦) قال القاضي عياض: هو من بيوت الأعراب، ونقل عن أبي عبيد أنه من وبر، أو صوف، ولا يكون من شعر.\nانظر: مشارق الأنوار، ١/ ٢٢٨.\n(^٧) بتقدير همزة الاستفهام للإنكار.\n(^٨) رواه مسلم عن يحيى بن يحيى، عن أبي معاوية، عن يحيى بن سعيد بهذا الإسناد، وفيه: \"فأمرت زينب بخبائها فضرب، وأمر غيرها من أزواج النبي ﷺ فضرب\"، ليس فيه ذكر عائشة، وحفصة، ففسرت رواية أبي عوانة المبهمات في رواية مسلم. ورواه أيضا من حديث ابن عيينة، وعمرو بن الحارث، والثوري، والأوزاعي، وابن إسحاق، كلهم عن يحيى بن سعيد الأنصاري، ولم يذكر ألفاظهم، غير أنه قال: \"وفي حديث ابن عيينة، وعمرو بن الحارث، وابن إسحاق، ذكر عائشة، وحفصة، وزينب، ﵅، أنهن ضربن الأخبية للاعتكاف\" (كتاب الاعتكاف، باب متى يدخل من أراد الاعتكاف في معتكفه، ٢/ ٨٣١ - ٨٣٢). ورواه البخاري من طرق عن يحيى بن سعيد به، منها برواية حماد بن زيد عنه (كتاب الاعتكاف، باب اعتكاف النساء، ٤/ ٢٧٥)، وفيه أن حفصة استأذنت عائشة أن تضرب خباء فأذنت لها فضربت خباءا. وعند مسلم: \"آلبر تردن\"، وعند البخاري: \"آلبر ترون\". وعند مسلم أيضا: \"فاعتكف في العشر الأول من رمضان\".","vol":"8","page":267},{"text":"٣٢٩٤ - حدثنا العُطارِدي (^١)، حدثنا ابن فضيل (^٢)، عن يحيى ابن سعيد، عن عمرة، عن عائشة، قالت: كان النبي ﷺ يعتكف في كل شهر رمضان، فإذا صلى الغداة جلس في مكانه الذي اعتكف فسئل،\n⦗٢٦٩⦘ فاستأذنته عائشة أن تعتكف، فأذن لها، فضربت قبة، فسمعت بها حفصة فضربت قبة. فسمعت بها زينب بنت جحش فضربت قبة أخرى، فلما انصرف رسول الله ﷺ من الغداة أبصر أربع قباب، فقال: \"ما هذا؟ \"، فأُخبر خبرهن، فقال: \"البر حملهن على هذا؟ انزعوها فلا أراها. قالت: فنزعت، فلم يعتكف في رمضان حتى اعتكف في عشر شوال (^٣) \".\n_________\n(^١) بضم العين وفتح الطاء وكسر الراء والدال المهملات، نسبة إلى عطارد، جد الراوي.\nوهو أحمد بن عبد الجبار بن محمد التميمي، أبو عمر الكوفي.\n(^٢) محمد بن فضيل بن غزوان -بفتح المعجمة وسكون الزاي- الضبي مولاهم،\nأبو عبد الرحمن الكوفي (تقريب التهذيب، ص ٥٠٢).\n(^٣) لم يخرجه مسلم من هذا الطريق، ورواه البخاري عن محمد بن سلام، عن محمد بن فضيل به (كتاب الاعتكاف، باب الاعتكاف في شوال، ٤/ ٢٨٣)، وفيه متابعة للعطاردي، شيخ المصنف.","vol":"8","page":268},{"text":"<span data-type='title' id=toc-518>باب بيان الإباحة للنساء أن يعتكفن في المسجد، والدليل على حظر اعتكافهن إلا بإذن أزواجهن، وأنه ليس عليهن قضاء إذا نقص اعتكافهن، إذا اعتكفن بغير إذن أزواجهن، وأن النبي ﷺ كان إذا فرغ من صلاته لم يثبت (^١) في مصلاه ورجع إلى خبائه</span>\n_________\n(^١) (م ٢/ ١٣٤/ أ).","vol":"8","page":270},{"text":"٣٢٩٥ - أخبرنا يونس بن عبد الأعلى، أخبرنا بشر بن بكر، عن الأوزاعي (^١)، ح.\nوحدثنا محمد بن عوف، حدثنا أبو المغيرة (^٢)، حدثنا الأوزاعي، قال: أخبرني يحيى بن سعيد، قال: حدثتني عمرة، عن عائشة زوج النبي ﷺ، أن رسول الله ﷺ ذكر أن يعتكف العشر الأواخر من شهر رمضان، فاستأذنته عائشة فأذن لها. وسألت حفصةُ عائشةَ أن تستأذن لها، ففعلت. قالت: فلما رأت ذلك زبنب بنت جحش أمرت ببنائها -قال أبو المغيرة: فبُنِيَ، وقال بشر: فضُرِب-. قالت: وكان رسول الله ﷺ إذا صلى انصرف إلى بنائه. فبصُر بالأبنية فقال: \"ما هذا؟ \"، قالوا: بناء عائشة، وحفصة، وزينب. قال رسول الله ﷺ: \"ماذا أردن بها؟ ما أنا\n⦗٢٧١⦘ بمعتكف. فرجع، فلما أفطر اعتكف عشرًا من شوال (^٣) \".\n_________\n(^١) عبد الرحمن بن عمرو بن أبي عمرو.\n(^٢) عبد القدوس بن الحجاج الخولاني، الحمصي.\n(^٣) رواه مسلم عن سلمة بن شبيب، عن أبي المغيرة، عن الأوزاعي به، ولم يذكر لفظه، فأفادت رواية أبي عوانة بيان اللفظ المحال به (كتاب الاعتكاف، باب متى يدخل من أراد الاعتكاف في معتكفه، ٢/ ٨٣٢). ورواه البخاري عن محمد بن مقاتل، عن ابن المبارك، عن الأوزاعي بمثل لفظ أبي المغيرة (كتاب الاعتكاف، باب من أراد أن يعتكف ثم بدا له أن يخرج، ٤/ ٢٨٥).","vol":"8","page":270},{"text":"٣٢٩٦ - أخبرنا العباس بن الوليد (^١)، قال: أخبرني أبي، قال: سمعت الأوزاعي، قال: حدثني يحيى بن سعيد، بإسناده مثله سواء إلا أنه قال: \"البر أردن بهذا؟ \".\n_________\n(^١) ابن مزيد العذري.","vol":"8","page":271},{"text":"٣٢٩٧ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، أخبرنا عمرو (^١) ابن الحارث، عن يحيى بن سعيد، عن عمرة، قالت (^٢): حدثتنا عائشة أن النبي ﷺ أراد الاعتكاف، استأذنته عائشة لتعتكف معه فأذن لها فضربت (^٣) خبائها، فسألتها حفصة لتستأذنه لها لتعتكف معه. فلما رأته زينب ضربت معهن، وكانت امرأة غيورًا. فرأى رسول الله ﷺ أخبيتهن، فقال: \"ما هذا؟ آلبر تردن بهذا؟ فترك الاعتكاف حتى\n⦗٢٧٢⦘ أفطر من رمضان ثم إنه اعتكف في عشر من شوال (^٤) \".\n_________\n(^١) في (م): عمر، والصواب ما أثبت، وهو الذي في ل.\n(^٢) تصحف في م إلي: قال.\n(^٣) في (م): فضُرب.\n(^٤) رواه مسلم عن عمرو بن سواد، عن ابن وهب به (الموضع السابق)، ولم يذكر لفظه، فأفادت رواية المصنف بيان اللفظ المحال به. ووقع في الإحسان بترتيب صحيح ابن حبان (٨/ ٤٢٥/ ٣٦٦٧)، من طريق ابن حبان: \"في عشرين من شوال\"، وذكر المحقق أنه هو المثبت من التقاسيم، خلافا لما في أصل الإحسان، فإنه ورد فيه بمثل ما عند المصنف، وهكذا رواه ابن خزيمة عن الربيع بن سليمان به (٣/ ٣٤٥/ ٢٢٢٤).","vol":"8","page":271},{"text":"<span data-type='title' id=toc-519>باب بيان الخبر أن النبي ﷺ كان يعتكف العشر الأواخر (^١) من رمضان حتى قبضه الله، وأنه سافر عاما في شهر رمضان، فاعتكف العام القابل عشرين يوما</span>\n_________\n(^١) ما بعد هذا الموضع مفقود من م إلى قوله في ٣٣٥٥: \"فيما دون\".","vol":"8","page":273},{"text":"٣٢٩٨ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، وابن جريج، عن الزهري، ح.\nوحدثنا عباس الدوري (^٢)، حدثنا روح (^٣)، عن ابن جريج، عن الزهري، عن عروة، عن عائشة، أن رسول الله ﷺ كان يعتكف في العشر الأواخر من رمضان حتى توفَّاه الله (^٤).\n⦗٢٧٤⦘ رواه قتيبة (^٥)، عن الليث (^٦)، عن عقيل (^٧)، عن ابن شهاب، عن عروة (^٨).\n_________\n(^١) الحديث في مصنفه (٤/ ٢٤٧/ ٧٦٨٢)، وفيه زيادة في الإسناد: \"وعن سعيد ابن المسيب، عن أبي هريرة\".\n(^٢) عباس بن محمد بن حاتم الدوري.\n(^٣) ابن عبادة.\n(^٤) رواه مسلم عن قتيبة، عن الليث، عن عقيل، عن ابن شهاب به (كتاب الاعتكاف، باب اعتكاف العشر الأواخر من رمضان، ٢/ ٨٣١)، وزاد في آخره: \"ثم اعتكف أزواجه من بعده\". ورواه من طرق أخرى عن عائشة، بمثل لفظ المصنف بدون قولها: \"حتى توفاه الله\". ورواه البخاري عن عبد الله بن يوسف التنيسي، عن الليث، عن عقيل، عن ابن شهاب بمثل رواية مسلم (كتاب الاعتكاف، باب الاعتكاف في العشر الأواخر، ٤/ ٢٧١). وفي إسناد المصنف عنعنة ابن جريج، وقد صرح بالسماع =\n⦗٢٧٤⦘ = عند عبد الرزاق (الموضع السابق)، وأحمد (المسند، ٦/ ١٦٨)، وابن خزيمة (٣/ ٣٤٥/ ٢٢٢٣).\n(^٥) ابن سعيد بن جميل الثقفي، أبو رجاء البغلاني.\n(^٦) ابن سعد الفهمي.\n(^٧) ابن خالد بن عقيل الأيلي.\n(^٨) هذا هو إسناد مسلم بعينه.","vol":"8","page":273},{"text":"٣٢٩٩ - حدثنا يونس بن عبد الأعلى، والربيع بن سليمان، قالا: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، أن نافعا مولى ابن عمر أخبره، قال: حدثني عبد الله بن عمر أن رسول الله ﷺ كان يعتكف في العشر الأواخر من رمضان. قال نافع: وقد أراني عبد الله المكان الذي كان يعتكف فيه رسول الله ﷺ (^١).\n_________\n(^١) رواه مسلم عن أبي الطاهر أحمد بن عمرو بن السرح، عن ابن وهب به (الموضع السابق). ورواه البخاري عن إسماعيل بن عبد الله، عن ابن وهب به (الموضع السابق)، ولم يذكر قول نافع.","vol":"8","page":274},{"text":"٣٣٠٠ - ز- حدثنا يوسف القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، حدثنا بهز بن أسد، حدثنا حماد بن سلمة، عن ثابت (^٣)،\n⦗٢٧٥⦘ عن أبي رافع (^٤)، عن أبي بن كعب، أن رسول الله ﷺ كان يعتكف العشر الأواخر من رمضان، فسافر عاما فلم يعتكف، فلما كان من العام المقبل، اعتكف عشرين ليلة (^٥).\nلم يخرجه مسلم في كتابه. وفيه نظر، صحيح هو أم غير صحيح (^٦).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل الأزدي البغدادي.\n(^٢) هو المقدمي.\n(^٣) ابن أسلم البناني.\n(^٤) نفيع بن رافع الصائغ، أبو رافع المدني، نزيل البصرة (تهذيب التهذيب، ١٠/ ٤٧٢).\n(^٥) لم يخرجه مسلم كما سيذكره المصنف، وأخرجه ابن ماجه (كتاب الصيام، باب ما جاء في الاعتكاف، ١/ ٥٦٢ / ١٧٧٠)، عن محمد بن يحيى، عن عبد الرحمن ابن مهدي، وأبو داود (كتاب الصوم، باب الاعتكاف، ٢/ ٨٣٠ /٢٤٦٣)، عن موسى بن إسماعيل، كلاهما عن حماد بن سلمة به. وهذا إسناد صحيح على شرط مسلم. وقد صححه ابن خزيمة (٣/ ٣٤٦/ ٢٢٢٥)، وابن حبان (الإحسان، ٨/ ٤٢٢ / ٣٦٦٣)، والحاكم (المستدرك، ١/ ٤٣٩). وله شاهد من حديث أنس بن مالك، أخرجه الترمذي، وغيره (كتاب الصوم، باب ما جاء في الاعتكاف إذا خرج منه، ٣/ ١٦٦/ ٨٠٣)، ولفظه: \"كان النبي ﷺ يعتكف في العشر الأواخر من رمضان، فلم يعتكف عاما، فلما كان في العام المقبل اعتكف عشرين). وقال: حديث حسن صحيح غريب.\n(^٦) لم يتبين لي وجه تردد المصنف، ولعله لأجل كلام مسلم في مقدمة صحيحه، أن أبا رافع الصائغ وإن كان ممن أدرك الجاهلية وصحب البدريين من الصحابة حتي نزل في الرواية إلى مثل أبي هريرة، وابن عمر، لم يُسمع في رواية بعينها أنه عاين أبي بن كعب أو سمع منه شيئا (صحيح مسلم، ١/ ٣٤)، وهذا منه ﵀ إلزام لمخالفه في مسئلة الإسناد المعنعن، وإلا فالحديث يكون صحيحا على شرطه، وإن كان لم يخرجه. والله أعلم.","vol":"8","page":274},{"text":"<span data-type='title' id=toc-520>باب بيان إباحة الاعتكاف في العشر، والدليل على الإباحة باعتكاف بعضها</span>","vol":"8","page":276},{"text":"٣٣٠١ - حدثنا مسلم بن الحجاج -ببغداد- ودُرُسْت بن سهل أبو سهل التُسْتَري، وكان حافظا (^١)، قالا: حدثنا سهل بن عثمان العسكري (^٢)، حدثنا عقبة بن خالد السَّكُوني (^٣)، عن عبيد الله بن عمر، عن عبد الرحمن بن القاسم، عن أبيه (^٤)، عن عائشة، قالت: كان رسول الله ﷺ يعتكف في العشر الأواخر من رمضان (^٥).\n_________\n(^١) درست: بضم أوله والراء معا وسكون السين المهملة تليها مثناة فوق، قاله ابن ناصر الدين، وقال أيضا: هذا لقبه، واحمه أحمد بن سهل، أبو سهل التستري. وذكر الحافظ أنه يلقب أيضا بدوست، بالواو. والتستري: بضم أوله وسكون المهملة وفتح الفوقية وراء، نسبة إلى تستر، بلد بالأهواز. وقول أبي عوانة فيه أنه كان حافظا، الأصل فيه أنه توثيق، وقد قال مثل ذلك عبد الملك بن الحسن الأزهري، وكان ممن حدث عنه، كما قال ابن نقطة.\n(انظر: تكملة الإكمال، ٢/ ٥٤٣، توضيح المشتبه، ٤/ ٢٩، نزهة الألباب في الألقاب، ١/ ٢٦٠/ ١٠٣٣، ١٠٧٩، لب اللباب، ١/ ١٧١/ ٧٧٩).\n(^٢) أبو مسعود الكندي.\n(^٣) بالفتح والضم، نسبة إلى السكون، بطن من كندة (لب اللباب، ٢/ ٢٢).\n(^٤) القاسم بن محمد بن أبي بكر الصديق.\n(^٥) رواه الإمام مسلم في صحيحه (كتاب الاعتكاف، باب اعتكاف العشر الأواخر من =\n⦗٢٧٧⦘ = رمضان، ٢/ ٨٣٠).","vol":"8","page":276},{"text":"٣٣٠٢ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، حدثنا أنس ابن عياض، عن هشام بن عروة، عن أبيه، عن عائشة، عن رسول الله ﷺ أنه قال: \"تحروا ليلة القدر في العشر الأواخر من رمضان (^٢) \".\n_________\n(^١) ابن أعين المصري.\n(^٢) رواه مسلم عن أبي بكر بن أبي شيبة، عن وكيع، وعبد الله بن نمير، جميعا عن هشام بن عروة به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٨)، وقال: قال ابن نمير: \"التمسوا\"، وقال وكيع: \"تحروا\". ورواه البخاري عن محمد بن المثنى، عن القطان، عن هشام به (كتاب فضل ليلة القدر، باب تحري ليلة القدر في الوتر من العشر الأواخر، ٤/ ٢٥٩).","vol":"8","page":277},{"text":"٣٣٠٣ - حدثنا عباس بن محمد الدوري، حدثنا محمد بن بُكيْر (^١)، حدثنا شعيب بن إسحاق، حدثنا هشام بن عروة، بإسناده مثله.\n_________\n(^١) محمد بن بكير -بالتصغير- بن واصل الحضرمي البغدادي، أبو الحسين نزيل أصبهان.","vol":"8","page":277},{"text":"٣٣٠٤ - حدثنا الصَّبِيحي (^١) -بحرَّان- حدثنا علي بن بحر ابن البري (^٢)، ح.\n⦗٢٧٨⦘ وحدثنا أبو حاتم (^٣)، حدثنا ابن مِهْران (^٤)، قالا: حدثنا حاتم ابن إسماعيل (^٥)، عن موسى بن عقبة، عن نافع، عن ابن عمر، أن النبي ﷺ كان إذا اعتكف، اعتكف في العشر الأواخر من رمضان (^٦).\n_________\n(^١) بفتح الصاد، وهو إسماعيل بن يعقوب بن صبيح -بفتح الصاد- أبو محمد الحراني.\n(^٢) البري: بفتح الموحدة وتشديد الراء المكسورة بعدها تحتانية ثقيلة، وهكذا ذكره الأمير ابن ماكولا بالتعريف. وقال ابن ناصر الدين: وغير الأمير يذكره بالتنكير، وهو الأشهر، وهو اسم جده، كنيته أبو الحسن، ويقال له القطان، ونسبته البابسيري، =\n⦗٢٧٨⦘ = نسبة إلى بابسير من الأهواز. (انظر: الإكمال، ١/ ٤٠٠، الأنساب، ١/ ٣٣٥، توضيح المشتبه، ١/ ٣٠٧، ٤٤٣).\n(^٣) محمد بن إدريس بن المنذر الحنظلي الرازي.\n(^٤) بكسر أوله وسكون الهاء، وهو محمد بن مهران الجمال -بالجيم- أبو جعفر الرازي.\n(^٥) المدني، أبو إسماعيل الحارثي مولاهم.\n(^٦) رواه مسلم عن محمد بن مهران الرازي، عن حاتم بن إسماعيل به (كتاب الاعتكاف، باب اعتكاف العشر الأواخر، ٢/ ٨٣٠). وقد تقدمت رواية الحديث من طريق ابن وهب عن يونس، عن نافع، ففيها متابعة لحاتم ابن إسماعيل (انظر الحديث برقم ٣٢٩٩).","vol":"8","page":277},{"text":"٣٣٠٥ - حدثنا يزيد بن سنان، حدثنا يعقوب بن إسحاق الحضرمي، ومحمد بن كثير (^١)، ح.\nوحدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود (^٢)،\n⦗٢٧٩⦘ حدثنا شعبة، عن عقبة بن حُريْث، سمع ابن عمر، عن النبي ﷺ قال في ليلة القدر: \"تحروها في العشر الأواخر (^٣) \".\nروى غُنْدَر (^٤)، وأبو جابر (^٥)، عن شعبة، عن جَبَلَة بن سُحيْم (^٦)، عن ابن عمر، قال: قال رسول الله ﷺ: \"من كان ملتمسا ليلة القدر فليلتمسها في العشر الأواخر (^٧) \".\n_________\n(^١) العبدي أبو عبد الله البصري.\n(^٢) سليمان بن داود بن الجارود الطيالسي. والحديث في مسنده (ص ٢٥٩)، وفيه زيادة: \"فإن ضعف أحدكم أو عجز فلا يغلبن علي السبع البواقي\". وسيذكره المصنف بالزيادة من طريق أبي داود (ح ٣٣٠٨)، مما يدل على أنه ساقه هنا بلفظ =\n⦗٢٧٩⦘ = محمد بن كثير. والله أعلم.\n(^٣) رواه مسلم عن محمد بن المثنى، عن محمد بن جعفر، عن شعبة به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٣)، وعنده الزيادة التي عند أبي داود الطيالسي.\n(^٤) بضم معجمة وسكون نون وفتح دال مهملة وقد تضم، لقب محمد بن جعفر الهذلي البصري (المغني في الضبط، ص ١٩١).\n(^٥) لعله محمد بن عبد الملك الأزدي.\n(^٦) بجيم وموحدة مفتوحتين، وسحيم: مصغر (المغني في الضبط، ص ٥٧).\n(^٧) وصله مسلم عن محمد بن المثنى، عن غندر، عن شعبة به (الموضع السابق)، ولم أقف على من أخرجه من طريق أبي جابر.","vol":"8","page":278},{"text":"٣٣٠٦ - حدثنا هَيْذام (^١) -ببغداد- حدثنا هشام بن بهرام، حدثنا\n⦗٢٨٠⦘ علي بن مُسْهِر (^٢)، عن أبي إسحاق الشيباني (^٣)، عن مُحارِب (^٤)، عن ابن عمر، عن النبي ﷺ بمثله (^٥).\n_________\n(^١) ابن قتيبة، ويعرف بالمروزي. قال الدارقطني: ليس به بأس، وقال الخطيب: كان ثقة عابدا. توفي سنة ٢٧٤ هـ. (تاريخ بغداد، ١٤/ ٩٦، تاريخ الإسلام، حوادث سنة ٢٧١ - ٢٨٠، ص ٤٨٧).\n(^٢) علي بن مسهر -بضم الميم وسكون المهملة وكسر الراء- القرشي الكوفي.\n(^٣) سليمان بن أبي سليمان الكوفي.\n(^٤) بضم أوله وكسر الراء، وهو ابن دثار -بكسر المهملة وتخفيف المثلثة- السدوسي الكوفي (تقريب التهذيب، ٥٢١).\n(^٥) رواه مسلم عن ابن أبي شيبة، عن علي بن مسهر به، إلا أنه قال: عن جبلة، ومحارب، عن ابن عمر (الموضع السابق)، وهو كذلك في مصنف ابن أبي شيبة (٢/ ٥١١، ٣/ ٧٥). والحديث وإن كان علي بن مسهر قد تفرد به من هذا الطريق، إلا أنه ثابت من حديث ابن عمر كما تقدم من طرق أخرى. وفي قول أبي عوانة: بمثله تجوز بالنسبة للفظ الموضع الأول الذي وقع الحديث به في المصنف، فقد وقع فيه: \"تحينوا ليلة القدر في العشر الأواخر، أو في السبع الأواخر\"، وهكذا رواه أبو نعيم في المستخرج (ص ٢٤٥)، من طريق ابن أبي شيبة. وفي هذه الرواية مخالفة لما عند مسلم حيث قال: \"أو قال: في التسع الأواخر\"، ولعله يرجع إلى اختلاف في النسخ، فإن السبع، والتسع مما يسهل تصحيف أحدهما بالآخر، ولم أقف على من نبه على الوجه الصحيح. فالله أعلم.","vol":"8","page":279},{"text":"<span data-type='title' id=toc-521>باب ذكر الخبر الموجب لالتماس ليلة القدر في العشر الأواخر من رمضان، وأنها في الوتر منها، والترغيب في التماسها في السبع الغوابر من العشر، وإن ضعف عنه</span>","vol":"8","page":281},{"text":"٣٣٠٧ - حدثنا الربيع بن سليمان، ويونس (^١)، قالا: حدثنا ابن وهب، قال: حدثني يونس (^٢)، عن ابن شهاب، عن أبي سلمة (^٣)، عن أبي هريرة، أن رسول الله ﷺ قال: \"أُريت ليلة القدر ثم أيقظني بعضُ أهلي فنسيتها (^٤)، فالتمسوها في العشر الغوابر (^٥) \".\n_________\n(^١) ابن عبد الأعلى بن ميسرة الصدفي، أبو موسى المصري.\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) ابن عبد الرحمن بن عوف.\n(^٤) بالبناء للفاعل، وله وجه آخر بالبناء للمفعول، وقد أشار مسلم إلى ورود الوجهين، وأن الوجه الأول لحرملة، والثاني لأبي الطاهر، وهما شيخاه في هذا الحديث.\n(^٥) رواه مسلم عن أبي الطاهر، وحرملة بن يحيى، عن ابن وهب به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٤). والغوابر، هي البواقي (مشارق الأنوار، ٢/ ١٢٧).","vol":"8","page":281},{"text":"٣٣٠٨ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود (^١)، حدثنا شعبة، عن عقبة بن حُريث، سمع ابن عمر، عن النبي ﷺ، قال في ليلة القدر: \"تحروها في العشر الأواخر -يعني ليلة القدر-\n⦗٢٨٢⦘ وإن ضعف أحدكم أو عجز فلا يُغَلَّبَنَّ على السبع البواقي (^٢).\n_________\n(^١) الطيالسي، سليمان بن داود بن الجارود. والحديث في مسنده (ص ٢٥٩).\n(^٢) رواه مسلم عن محمد بن المثنى، عن غندر، عن شعبة به، وقد تقدم عند المصنف في الباب الذي قبل هذا، وذكره هناك مختصرًا (ح ٣٣٠٥).","vol":"8","page":281},{"text":"٣٣٠٩ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره، عن عبد الله بن دينار، عن ابن عمر، أن النبي ﷺ قال: \"تحروا ليلة القدر في السبع الأواخر (^٢) \".\n_________\n(^١) الحديث في الموطأ (انظر رواية الليثي، كتاب الاعتكاف، باب ما جاء في ليلة القدر، ٢/ ٣٢٠)، وذكر ابن عبد البر أن جماعة الرواة عن مالك لم يختلفوا عليه فيه (التمهيد، ١٧/ ٨٥).\n(^٢) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٣). وقد خالف مالكا شعبة، فرواه عن ابن دينار، عن ابن عمر، فقال فيه: \"تحروها ليلة سبع وعشرين\" أخرجه أحمد (المسند، ٢/ ٢٧، ٢/ ١٥٧)، والبيهقي في السنن الكبرى (٤/ ٣١١). وتابع مالكا الثوري عند ابن أبي شيبة في المصنف (٢/ ٧٤)، وإسماعيل بن جعفر عند ابن حبان (الإحسان، ٨/ ٤٣٧/ ٣٦٨١). وقد ذكر شعبة بعد رواية الحديث أن الثقة أخبره عن الثوري أنه كان يقول: \"من كان متحريها، فليتحرها في السبع البواقي\". قال شعبة: فلا أدري قال ذا أو ذا، شك شعبة. فرواية الجماعة بدون الشك أولى من رواية الواحد بالشك. وقد قال البيهقي: الصحيح رواية الجماعة، دون رواية شعبة (السنن الكبرى، الموضع السابق).","vol":"8","page":282},{"text":"٣٣١٠ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني يونس (^١)، عن ابن شهاب، أنه قال: أخبرني سالم بن عبد الله، أن عبد الله ابن عمر قال: سمعت النبي ﷺ يقول لليلة القدر: (^٢)، \"إن ناسا منكم قد رأوا أنها في السبع الأُول، وأُرِيَ ناسا (^٣) منكم أنها في السبع الغوابر، فالتمسوها في السبع الغوابر\" (^٤).\n_________\n(^١) ابن يزيد الأيلي.\n(^٢) في الأصل: ليلة القدر، بدون اللام، والتصويب من صحيح مسلم (الموضع السابق)، وهو الذي تقتضيه اللغة.\n(^٣) هكذا في الأصل، بناءا على أنه المفعول الثاني لأرى، وجملة \"أنها في السبع الغوابر\"، نائب فاعل. والذي في صحيح مسلم: \"ناس\" بالرفع.\n(^٤) رواه مسلم عن حرملة بن يحيى، عن ابن وهب به، غير أنه قال: \"إن ناسا منكم قد أُروا .... \" بالبناء للمفعول (الموضع السابق). ورواه البخاري عن يحيى بن بكير، عن الليث، عن عقيل، عن الزهري بهذا الإسناد، وخالف في اللفظ، فقال: \"أن ناسا أروا ليلة القدر في السبع الأواخر، وإن ناسا أروها في العشر الأواخر … \" (كتاب التعبير، باب التواطؤ على الرؤيا، ١٢/ ٣٧٩). وقد رواه البيهقي (السنن الكبرى، ٤/ ٣١١)، من طريق يحيى بن بكير، فذكره بمثل لفظ الإمام مسلم، وأبي عوانة، ثم ذكر أن البخاري رواه في الصحيح عن ابن بكير، ولكنه لم ينبه على الاختلاف في اللفظ، ولم أقف على من تعرض له، وليس في الطبعة السلطانية الإشارة إلى ورود الرواية بمثل لفظ الجماعة في بعض نسخ البخاري (انظر: صحيح البخاري، ٩/ ٤٠).","vol":"8","page":283},{"text":"٣٣١١ - حدثنا شعيب بن عمرو، حدثنا سفيان (^١)، عن الزهري،\n⦗٢٨٤⦘ عن سالم، عن أبيه يبلغ به النبي ﷺ، قال: أُري ليلة القدر في العشر الأواخر، قال: \"إني أرى رؤياكم قد تواطئت (^٢) على هذا فاطلبوها فيها (^٣) \".\n_________\n(^١) هو ابن عيينة.\n(^٢) بالهمز، أي توافقت (مشارق الأنوار، ٢/ ٢٨٥).\n(^٣) رواه مسلم عن عمرو الناقد، وزهير بن حرب، جميعا عن سفيان، عن الزهري، عن سالم، عن أبيه، قال: رأى رجل ليلة القدر ليلة سبع وعشرين، فقال النبي ﷺ: \"إن رؤياكم في العشر الأواخر، فاطلبوها في الوتر منها\" (الموضع السابق).","vol":"8","page":283},{"text":"٣٣١٢ - حدثنا يونس بن عبد الأعلى، وسعدان (^١)، قالا: حدثنا سفيان بن عيينة، عن الزهري، عن سالم، عن ابن عمر، قال: رأى رجل في النوم ليلة القدر كأنها في العشر الأواخر، في سبع وعشرين أو تسع وعشرين (^٢)، فقال النبي ﷺ: \"أرى رؤياكم قد تواطئت، فالتمسوها في العشر الأواخر في الوتر\".\n_________\n(^١) ابن نصر بن منصور الثقفي.\n(^٢) قوله: \"أو تسع وعشرين\" ليس عند مسلم، ولا عند البيهقي الذي روى الحديث من طريق سعدان (السنن الكبرى، ٤/ ٣٠٨)، فلعلها من رواية يونس بن عبد الأعلى. ولم أرها لغيره ممن روى الحديث عن ابن عيينة إلا ما عند أحمد في المسند (٢/ ٨)، وفيه: \"رأى رجل ليلة القدر ليلة سبع وعشرين أو كذا وكذا … \".","vol":"8","page":284},{"text":"٣٣١٣ - حدثنا السلمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر،\n⦗٢٨٥⦘ عن الزهري، عن سالم، عن أبيه، قال: قال رسول الله ﷺ: \"التمسوا ليلة القدر في العشر الغوابر، في السبع الغوابر، في الوتر (^٣) \".\n_________\n(^١) أحمد بن يوسف بن خالد.\n(^٢) انظر المصنف (٤/ ٢٤٧).\n(^٣) لم يخرجه مسلم من حديث سالم بهذا اللفظ. والحديث في مصنف عبد الرزاق (الموضع السابق)، عن معمر، بهذا الإسناد: أن رجلا قال للنبي ﷺ: إني رأيت ليلة القدر، كأنها ليلة كذا وكذا، فقال: \"أرى رؤيكم قد تواطئت على العشر الأواخر، فالتمسوها في تسع، في وتر\". ورواه أحمد عن عبد الرزاق بهذا الإسناد، فقال: \"التمسوا ليلة القدر في العشر الغوابر، في التسع الغوابر\" (المسند، ٢/ ٣٦). ورواه عبد الرزاق في المصنف (الموضع السابق)، وكتاب الصيام منه برواية الدبرى عنه، بمثل لفظ أحمد، وزاد: \"في وتر\"، وقال في الإسناد: عن معمر، وابن جريج، عن الزهري، به. وقد يرجع هذا الاختلاف إلى النسخ أو الطباعة، فإن التسع والسبع قد يصحف أحدهما بالآخر. وقد ورد ذكر الأمر بالتماسها في السبع البواقي من حديث يونس، عن الزهري، عن سالم، عن ابن عمر، كما تقدم (ح ٣٣١٠)، ورواه الحميدي من حديث ابن عيينة، عن الزهري، عن سالم، عن ابن عمر، لكن صرح ابن عيينة بأنه يشك، هل قال: في العشر، أو قال في السبع (مسند الحميدي، ٢/ ٢٨٣)، وغير الحميدي يرويه عن ابن عيينة بالأمر بالتماسها في العشر بدون شك (ح ٣٣١١، ٣٣١٢). ولم يرد الأمر بالتماسها في التسع الأواخر عدا ما تقدم إلا من حديث جبلة بن سحيم، ومحارب بن دثار، كلاهما عن ابن عمر، لكنه على الشك أيضا عند مسلم، (كتاب الصيام، باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٤)، وعند المصنف وابن أبي شيبة قال: \"تحروا ليلة القدر في العشر الأواخر من شهر رمضان\" بدون شك (انظر: ح ٣٣٠٥).","vol":"8","page":284},{"text":"<span data-type='title' id=toc-522>باب بيان الخبر المبين أن أمر النبي ﷺ بالتماس ليلة القدر على الإباحة، لا على الحتم</span>","vol":"8","page":286},{"text":"٣٣١٤ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني الليث بن سعد، ويونس بن يزيد، ومالك بن أنس (^١)، عن نافع، عن ابن عمر، قال: أُري رجال من أصحاب النبي ﷺ في المنام أن ليلة القدر في السبع الأواخر من رمضان، فقال رسول الله ﷺ: \"أسمع رؤياكم قد تواطئت على أنها في السبع الأواخر، فمن كان متحرِّيَها فليتحرها في السبع الأواخر (^٢) \".\n_________\n(^١) الحديث في الموطأ، رواية الليثي (كتاب الاعتكاف، باب ما جاء في ليلة القدر، ١/ ٣١٩)، ورواية أبي مصعب، (١/ ٣٤١/ ٨٨٧).\n(^٢) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك، عن نافع به، غير أنه قال: \"أرى رؤياكم\"، مكان: \"أسمع رؤياكم\" (كتاب الصيام، باب فضل ليلة القدر، والحث على طلبها، ٢/ ٨٢٢). ورواه البخاري عن عبد الله بن يوسف التنيسي، عن مالك، عن نافع به بمثل لفظ مسلم (كتاب فضل ليلة القدر، باب التماس ليلة القدر في السبع الأواخر، ٤/ ٢٥٦). وقد أخرج الحديث بمثل لفظ المصنف وإسناده، البيهقي (السنن الكبرى، ٤/ ٣١٠). والظاهر أن لفظ المصنف لليث بن سعد، فقد رواه النسائي عن قتيبة بن سعيد، عن الليث، فذكره بمثل لفظ المصنف سواء (السنن الكبرى، ٢/ ٢٧٢/ ٣٣٩٨).","vol":"8","page":286},{"text":"٣٣١٥ - حدثنا يونس بن عبد الأعلى، عن ابن وهب، عن مالك، ح.\n⦗٢٨٧⦘ وحدثنا الصاغاني (^١)، حدثنا أبو النضر (^٢)، عن الليث (^٣)، كلاهما، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم البغدادي الليثي مولاهم.\n(^٣) ابن سعد الفهمي.\n(^٤) لم يخرجه مسلم من طريق الليث، عن نافع.","vol":"8","page":286},{"text":"<span data-type='title' id=toc-523>باب بيان ثواب من قام ليلة القدر إيمانا واحتسابا، وبيان الخبر الموجب لثواب من يقومها فيوافقها</span>","vol":"8","page":288},{"text":"٣٣١٦ - حدثنا أبو إسماعيل (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، حدثنا الزهري، قال: أخبرني أبو سلمة، عن أبي هريرة، أن النبي ﷺ قال: \"من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه\" (^٤).\n_________\n(^١) الترمذي، محمد بن إسماعيل بن يوسف السلمي.\n(^٢) أبو بكر، عبد الله بن الزبير. والحديث في مسنده (٢/ ٤٢٢، ٤٤٠)، وزاد في أوله: \"من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه\".\n(^٣) هو ابن عيينة.\n(^٤) رواه مسلم عن زهير بن حرب، عن معاذ بن هشام، عن هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلمة به، وزاد في أوله مثل ما تقدم عن الحميدي في المسند (كتاب صلاة المسافرين وقصرها، باب الترغيب في قيام رمضان وهو التراويح، ١/ ٥٢٣ - ٥٢٤).\nورواه البخاري عن علي بن المديني، عن سفيان به بمثل رواية مسلم (كتاب فضل ليلة القدر، باب فضل ليلة القدر، ٤/ ٢٥٥). هذا وقد ذكر أبو عوانة فيما تقدم (ح ٣٢٦٧)، أن سفيان وهم في هذا الحديث في قوله: \"من صام رمضان\"، ثم أورده في هذا الباب مقتصرا على ما رآه محفوظا وحذف ما رآه وهما من راويه.","vol":"8","page":288},{"text":"٣٣١٧ - حدثنا محمد بن حيويه (^١)، حدثنا أبو اليمان (^٢)، أخبرنا شعيب (^٣)،\n⦗٢٨٩⦘ قال: [أنبأ] (^٤) أبو الزناد (^٥)، عن الأعرج (^٦)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من يقم ليلة القدر فيوافقها إيمانا واحتسابا، يغفر الله له ما تقدم من ذنبه (^٧) \".\n_________\n(^١) محمد بن يحيى بن موسى، أبو عبد الله الإسفراييني.\n(^٢) الحكم بن نافع البهراني.\n(^٣) ابن أبي حمزة.\n(^٤) في الأصل، بدون صيغة التحمل، وضبب عليه ليدل على ثبوته نقلا وفساده معنى.\nوالتصحيح من السنن الكبرى للبيهقي (٤/ ٣٠٧) الذي أخرج الحديث من طريق محمد بن حيوية.\n(^٥) عبد الله بن ذكوان القرشي.\n(^٦) عبد الرحمن بن هرمز.\n(^٧) رواه مسلم عن محمد بن رافع، عن شبابة، عن ورقاء، عن أبي الزناد به (الموضع السابق). ورواه البخاري عن أبي اليمان به (كتاب الإيمان، باب قيام ليلة القدر من الإيمان، ١/ ٩١)، وليس عنده: \"فيوافقها\"، وكذلك أخرجه النسائي من طريق أبي اليمان بدون ذكرها أيضا (السنن الكبرى، ٤/ ٣٠٧). وقد رواه البيهقي من طريق محمد بن حيويه، فذكرها، وذكر الحافظ أنها وقعت عند الإسماعيلي من طريق الطبراني (فتح الباري، ١/ ٩١).","vol":"8","page":288},{"text":"<span data-type='title' id=toc-524>باب بيان الخبر المبين أن ليلة القدر ليلة ثلاث وعشرين</span>","vol":"8","page":290},{"text":"٣٣١٨ - حدثنا إسماعيل القاضي (^١)، حدثنا أبو ثابت (^٢)، حدثنا عبد العزيز بن أبي حازم (^٣)، عن الضحَّاك بن عثمان (^٤)، عن أبي النضر (^٥)، مولى عمر بن عبيد الله، عن بُسْر (^٦) بن سعيد، عن عبد الله بن أُنيْس (^٧)، أن رسول الله ﷺ قال: \"أريت ليلة القدر ثم أنسيتها، وأراني أسجد في الماء والطين. قال عبد الله: وكان سقف المسجد عريشا (^٨) وسعفا، فرأيت رسول الله ﷺ يسجد في الماء والطين ليلة ثلاث وعشرين من رمضان (^٩) \".\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي مولاهم البصري. توفي سنة ٢٨٢ هـ.\n(سير أعلام النبلاء، ١٣/ ٣٤١).\n(^٢) محمد بن عبد الله بن محمد المدني الأموي. (الكنى والأسماء، ١/ ١٦٧/ ٤٨٤).\n(^٣) اسم أبي حازم سلمة بن دينار.\n(^٤) الحزامي، بكسر المهملة وبالزاي، أبو عثمان المدني.\n(^٥) سالم بن أبي أمية المدني.\n(^٦) بالمهملة وبضم أوله. (تبصير المنتبه، ١/ ٨٥).\n(^٧) بالتصغير. (تبصير المنتبه، ١/ ٢٧).\n(^٨) أي مظللا بجريد ونحوه مما يستظل به (مشارق الأنوار، ٢/ ٧٧).\n(^٩) رواه مسلم عن سعيد بن عمرو بن سهل، وعلي بن خشرم، عن أبي ضمرة، عن الضحاك بن عثمان به (كتاب الصيام، باب فضل ليلة القدر والحث على =\n⦗٢٩١⦘ = طلبها، ٢/ ٢٧٨).\nوفيه الضحاك بن عثمان، وقد تقدم الكلام فيه. وقد خالف في سند الحديث ومتنه.\nأما مخالفته في السند، فقد رواه مالك (الموطأ، كتاب الاعتكاف، باب ما جاء في ليلة القدر، ١/ ٣٢٠)، عن سالم أبي النضر، عن عبد الله بن أنيس، ليس فيه بسر بن سعيد، وهو بهذا الإسناد منقطع.\nوأما في المتن، فقال مالك في حديثه أن عبد الله بن أنيس قال: يا رسول الله إني رجل شاسع الدار، فأمرني بليلة أنزل فيها، فقال النبي ﷺ: \"انزل ليلة ثلاث وعشرين\".\nوالحديث بهذا اللفظ روي من وجوه شتى صحاح ثابتة، كما قال ابن عبد البر، وقال: \"إن ليلة الجهني معروفة بالمدينة ليلة ثلاث وعشرين، وحديثه هذا مشهور عند خاصتهم وعامتهم\" (التمهيد، ٢١/ ٢١٤).\nفممن رواه كذلك ابن عبد الله ابن أنيس، أخرجه أبو داود (كتاب الصلاة، باب في ليلة القدر، ٢/ ١٠٨)، وغيره، وإسناده حسن.\nومنهم عبد الله بن عبد الله بن خبيب، أخرجه ابن أبي شيبة، (المصنف، ٣/ ٧٣)، وأحمد (المسند، ٣/ ٤٩٥)، وابن نصر المروزي (مختصر قيام الليل، ص ١١٠)، وابن خزيمة (٣/ ٣٢٨/ ٢١٨٥، ٢١٨٦)، وسنده حسن أيضا. ومنهم عبد الرحمن بن كعب بن مالك.\nوسيأتي عند المصنف (ح ٣٣٢٠). ومنهم ضمرة بن عبد الله بن أنيس، عند النسائي (السنن الكبرى، ٢/ ٢٧٢/ ٣٤٠١)، وعطية بن عبد الله بن أنيس، وعيسى ابن عبد الله بن أنيس، كلاهما عند عبد الرزاق (المصنف، ٤/ ٢٥١ /٧٦٩٢، =\n⦗٢٩٢⦘ = ٧٦٩٤)، ولعله رجل واحد، وأنه هو الذي أبهمه ابن إسحاق في حديثه فقال: ابن عبد الله بن أنيس.\nفكل هؤلاء ذكروا الحديث بنحو لفظ مالك: أنه أمره ﷺ أن ينزل في ليلة ثلاث وعشرين.\nوأما الضحاك بن عثمان، فذكر الحديث بلفظ حديث أبي سعيد الخدري المتقدم (ح ٣٢٨٧ - ٣٢٩٠)، الذي فيه ذكر نزول المطر فيها، والسجود في الماء والطين.\nقال الحافظ ابن عبد البر: ذلك عندي منكر في هذا الإسناد (التمهيد، الموضع السابق).\nوقد تابعه بمثل هذا اللفظ موسى بن عقبة، عن أبي النضر، عن أبي سلمة، عن بسر بن سعيد، عن عبد الله بن أنيس. أخرجه الطحاوي في شرح معاني الآثار (٣/ ٨٧)، وفيه يحيى بن عبد الحماني، أحد الحفاظ، لكنه اتهم بسرقة الحديث. قال الذهبي: \"لم يقل أحد قط إنه وضع حديثا، بل ربما كان يتلقط أحاديث ويدعي روايتها على وجه التدليس، ويوهم أنه سمعها، ولا رواية له في الكتب الستة، تجنبوا حديثه عمدا\" (سير أعلام النبلاء، ١٠/ ٥٣٦ - ٥٣٧)، فلا يصلح للمتابعة.\nفالحديث كما قال ابن عبد البر بهذا اللفظ منكر، فقد انفرد الضحاك به، وخالف من هو أولى منه، ثقة وكثرة. وعليه فإخراج الإمام مسلم له يحمل على إرادة بيان علته كما فعل في غير ما حديث، وكما وعد أن يفعل في مقدمة الصحيح.\nوقد حاول بعض أهل العلم الجمع بين الروايتين باحتمال التعدد، فيكون ما وقع في قصة أبي سعيد أعاد نفسه في قصة عبد الله بن أنيس (انظر: الفتح الرباني، ١٠/ ٢٨١)، والجمع فرع عن التصحيح، وحيث لم يصح الحديث فلا داعي له. والله أعلم.","vol":"8","page":290},{"text":"٣٣١٩ - حدثنا أبو أمية (^١)، حدثنا أحمد بن حنبل (^٢)، حدثنا أبو ضمرة (^٣)، حدثنا الضحاك بن عثمان، عن أبي النضر، عن بسر ابن سعيد، عن عبد الله بن أنيس، أن رسول الله ﷺ قال: \"أريت ليلة القدر ثم أنسيتها، وأراني أسجد صبيحتها في ماء وطين. قال: فمطرنا ليلة ثلاث وعشرين، فصلى بنا رسول الله ﷺ، فانصرف وإن أثر الماء والطين لعلى أنفه وجبهته، قال: وكان عبد الله بن أنيس يقول: ليلة ثلاث وعشرين. رأيت في كتاب غيري: يقول: ثلاث وعشرين (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) المسند (٣/ ٤٩٥) بمثل لفظ المصنف، غير قوله في آخره: وكان عبد الله بن أنيس إلخ.\n(^٣) أنس بن عياض الليثي. (الكنى والأسماء، ١/ ٤٥٤ /١٧١٩).\n(^٤) قال النووي: هو هكذا في معظم النسخ من صحيح مسلم، وهو على تقدير حذف المضاف وإبقاء المضاف إليه مجرورا، قال: وهي لغة شاذة (شرح صحيح مسلم، ٨/ ٦٤).","vol":"8","page":293},{"text":"٣٣٢٠ - حدثنا بكَّار بن قتيبة، حدثنا أبو المُطَرِّف ابن أبي الوزير (^١)، حدثنا عبد الله بن جعفر المَخْرَمي (^٢) -ثقة- (^٣)، عن يزيد بن عبد الله\n⦗٢٩٤⦘ ابن الهاد، عن أبي بكر بن حزم (^٤)، عن عبد الرحمن ابن كعب، عن عبد الله ابن أنيس، أن رسول الله ﷺ قال له: \"أريت أنه أنزل ليلة ثلاث وعشرين من رمضان (^٥) \".\n_________\n(^١) هو: محمد بن عمر بن مطرف البصري، وثقه عبد الله بن محمد المسندي، وقال فيه أبو حاتم: \"ليس به بأس\" (الجرح ١/ ٢٠). ومطرف: بضم الميم وتشديد الراء. (الكنى والأسماء، ٢/ ٧٩٩ /٣٢٤٣، الإكمال، ٦/ ٢٦٠).\n(^٢) المخرمي: بسكون المعجمة وفتح الراء الخفيفة، نسبة إلى مسور بن مخرمة (تبصير المنتبه، ٤/ ١٣٤٧).\n(^٣) هذا القول لبكار بن قتيبة (انظر: تهذيب التهذيب، ٥/ ١٧٣).\n(^٤) أبو بكر بن محمد بن عمرو بن حزم الأنصاري المدني، اسمه وكنيته واحد.\n(^٥) لم يخرجه مسلم من هذا الطريق عن عبد الله بن أنيس، فهو من الطرق التي زادها أبو عوانة على الإمام مسلم، وحصل بها التنبيه على الاختلاف الذي في رواية الضحاك بن عثمان المتقدمة.\nوقد اختلف في هذا الحديث على أبي بكر بن حزم، فرواه أحمد (المسند، ٣/ ٤٩٥)، عن أبي سلمة منصور بن سلمة الخزاعي، وهو ثقة ثبت حافظ، عن المخرمي، عن يزيد بن الهاد، عن أبي بكر بن حزم، عن عبد الله بن أنيس، ليس فيه عبد الرحمن بن كعب. وهكذا هو في النسخ المطبوعة من أطراف المسند (٢/ ٦٨١/ ٣٠٥٧)، وجامع المسانيد والسنن (٧/ ٢٥٧/ ٥٠٨٢)، والفتح الرباني (١٠/ ٢٨١). وقال الدراوردي، عن ابن الهاد، عن أبي بكر بن حزم، عن عبد الله ابن عبد الرحمن بن كعب، عن عبد الله بن أنيس. رواه ابن عبد البر (التمهيد، ٢١/ ٢١٢)، وقال: أظنه لم يسمعه منه. وقد تابع أبا المطرف على ذكر عبد الرحمن ابن كعب، يحيى بن أيوب الغافقي، عند ابن عبد البر (الموضع السابق)، والبيهقي (السنن الكبرى، ٤/ ٣٠٩)، كما تابعه الزهري عند الطبراني في المعجم الكبير، فيما ذكره ابن كثير (جامع المسانيد والسنن، ٧/ ٢٥٧ - ٢٥٨)، ولم أجده فيه، وحسن الهيثمي إسناده. (مجمع الزوائد، ٣/ ١٨١).","vol":"8","page":293},{"text":"<span data-type='title' id=toc-525>باب ذكر الخبر المبين أن ليلة القدر ليلة سبع وعشرين، وعلامتها أن تطلع الشمس صبيحتها لا شعاع لها</span>","vol":"8","page":295},{"text":"٣٣٢١ - أخبرني العباس بن الوليد بن مَزْيَد، قال: أخبرني أبي، قال: سمعت الأوزاعي قال: حدثني عبْدة بن أبي لُبابة، قال: حدثني زِرّ ابن حُبيْش (^١)، قال: سمعت أبي بن كعب، وبلغه أن ابن مسعود يقول: من قام السنة أصاب ليلة القدر. قال أُبَيّ: والله الذي لا إله إلا هو! إنها لفي رمضان. يحلف بذلك ثلاث مرات، ثم قال: والله الذي لا إله إلا هو! إني لأعلم أيُّ ليلة هي (^٢)، الليلةُ (^٣) التي أمرنا رسول الله ﷺ أن نقومها، ليلةَ صبيحةِ سبع وعشرين، وآية ذلك أن تطلع الشمس لا شُعاع لها (^٤).\n_________\n(^١) زر: بكسر الزاي وتشديد الراء، وحبيش: بمهملة بعدها موحدة وآخره شين معجمة، مصغر (تبصير المنتبه، ٢/ ٥٣٨، ٥٧٩، تقريب التهذيب، ٢١٥).\n(^٢) جاء بضمير الرفع لتعليق عمل \"أعلم\" بسبب دخول لام الابتداء على معموليها.\n(^٣) هي الليلة، فحذف المبتدأ، وفي صحيح مسلم (كتاب صلاة المسافرين وقصرها، باب الترغيب في قيام رمضان، ٢/ ٥٢٥): هي الليلة.\n(^٤) رواه مسلم عن محمد بن مهران، عن الوليد بن مسلم، قال: حدثنا الأوزاعي به، وليس فيه أنه حلف ثلاث مرات (الموضع السابق). ورواه عن محمد بن المثنى، عن غندر، وعن عبيد الله بن معاذ، عن معاذ، كلاهما عن شعبة، عن عبدة به. ذكره في هذا الموضع، وفي كتاب الصيام، (باب فضل ليلة القدر والحث على طلبها، ٢/ ٨٢٨)، وشك شعبة في رواية غندر، وليس في حديثه ذكر علامتها.","vol":"8","page":295},{"text":"٣٣٢٢ - وحدثنا سعدان بن نصر، وشعيب بن عمرو، قالا: حدثنا سفيان بن عيينة، عن عبدة، وعاصم بن أبي النَّجُود (^١)، عن زِرّ بن حبيش، قال: سألت أبي بن كعب عن ليلة القدر، فحلف لا يستثني إنها ليلة سبع وعشرين. قلت: بم تقول ذلك، يا أبا المنذر؟ قال: بالآية أو بالعلامة التي قال رسول الله ﷺ: \"إنها تصبح من ذلك اليوم، تطلع الشمس وليس لها شعاع (^٢) \".\nلم يخرج في الصحيح لعاصم بن أبي النجود غيره (^٣)، رواه غندر، عن شعبة، عن عبدة (^٤).\n_________\n(^١) بالنون والجيم، واسمه بهدلة على قول الجمهور. انظر التقريب (ص ٢٨٥).\n(^٢) رواه مسلم عن محمد بن حاتم، وابن أبي عمر، كلاهما عن ابن عيينة بأطول منه. ذكر فيه قول ابن مسعود، وجوابه عنه (الموضع السابق). وظاهر هذه الرواية أن ذكر علامة ليلة القدر مرفوع، بخلافه في حديث عبدة المتقدم الذي ليس فيه التصريح بالرفع، لكن في رواية النسائي عن يعقوب بن إبراهيم، عن سفيان -وهو ابن عيينة- عن عبدة التصريح برفعها (السنن الكبرى، ٢/ ٢٧٤/ ٣٤٠٦). وهو مما يدل على أن الرفع محفوظ عن عبدة وحده، وليس هناك احتمال حمل رواية عبدة على رواية عاصم.\n(^٣) قول أبي عوانة هذا نقله الحافظ ابن حجر في تهذيب التهذيب (٥/ ٤٠)، في ترجمة عاصم بن بهدلة.\n(^٤) وصله مسلم عن محمد بن المثنى، عن غندر به (الموضعين السابقين).","vol":"8","page":296},{"text":"٣٣٢٣ - حدثنا محمد بن كثير الحراني (^١)، حدثنا مؤمل بن الفضل،\n⦗٢٩٧⦘ حدثنا مروان بن معاوية (^٢)، حدثنا يزيد بن كيسان (^٣)، عن أبي حازم (^٤) عن أبي هريرة، قال: تذاكرنا ليلة القدر عند رسول الله ﷺ، فقال: \"أيكم يذكر ليلة طلع القمر وهو مثل شق جفنة (^٥) \".\n_________\n(^١) محمد بن يحيى بن كثير الحراني الكلبي، يلقب لؤلؤ.\n(^٢) الفزاري.\n(^٣) اليشكري، أبو إسماعيل، أو أبو منين، بنونين مصغر، الكوفي. وثقه أحمد، وابن معين، والنسائي، والدارقطني، وروى عنه يحيى القطان، وقال: صالح وسط، ليس هو ممن يعتمد عليه. قال أبو أحمد الحاكم: ليس بالحافظ عندهم. وذكره ابن حبان في الثقات (٧/ ٦٢٨)، وقال: يخطئ ويخالف، ولم يفحش خطأه حتى يعدل به عن سبيل العدول …، فهو مقبول الرواية إلا ما يعلم أنه أخطأ فيه، فحينئذ يترك خطأه كما يترك خطأ غيره من الثقات. وقال الذهبي: حسن الحديث. وقال الحافظ: صدوق يخطئ. وقد احتج به الإمام مسلم والأربعة. (انظر: الجرح والتعديل، ٩/ ٢٨٥، الكاشف، ٢/ ٣٨٩ /٦٣٥١، تهذيب التهذيب، ١١/ ٣٥٦).\n(^٤) سلمان الأشجعي مولى عزَّة الأشجعية (الكنى والأسماء، ١/ ٢٣٧ /٧٩٧، تحفة الأشراف، ١٠/ ٩٦).\n(^٥) رواه مسلم عن محمد بن عباد بن الزبرقان، وابن أبي عمر، جميعا عن مروان بن معاوية به (كتاب الصيام، باب فضل ليلة القدر، والحث على طلبها، ٢/ ٨٢٩)، ولم يصرح مروان بالسماع عنده، وقد صرح به عند أبي عوانة، وهو من فوائد الاستخراج. وأما ما انتقد عليه من روايته عن المجهولين، فلم يقع هنا. وأما يزيد بن كيسان، فسيأتي ذكر ما يشهد لحديثه.","vol":"8","page":296},{"text":"٣٣٢٤ - حدثنا الصاغاني (^١)، حدثنا زكريا بن عدي، حدثنا مروان الفزاري، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة، قال: تذاكروا\n⦗٢٩٨⦘ ليلة القدر، فقال رسول الله ﷺ: \"أيكم يذكر ليالينا الصهباوات (^٢)، ونحن بخيبر، إذ طلع القمر وهو مثل شق جفنة\".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) كذا في الأصل، وهكذا أيضا وقعت في مسند أبي يعلى من حديث أبي هريرة في النسخة التي اعتمد عليها إرشاد الحق الأثري (٥/ ٤٣٤/ ٦١٤٨). وكذلك في حديث ابن مسعود عند أحمد (المسند، ١/ ٣٩٦)، والطحاوي (شرح معاني الآثار، ٣/ ٩٣)، وأبو يعلى (المسند، ٥/ ١٧٤/ ٥٣٧٢)، والطبراني (المعجم الكبير، ١٠/ ١٨٨ / ١٠٢٨٩)، والبيهقي (السنن الكبرى، ٤/ ٣١٢). ووقع في النسخة الأخرى لمسند أبي يعلى: \"الصهباء\"، وهو ما أثبته حسين أسد في تحقيقه (مسند أبي يعلى ١١/ ٣٦/ ٦١٧٦)، ووقع كذلك أيضا في نسخة أخرى للسنن الكبرى كما نبه عليه في الحاشية (الموضع السابق). وحديث ابن مسعود السالف الذكر فيه عبد الرحمن ابن عبد الله المسعودي، وهو صدوق مختلط، والراوي عنه عند أحمد هو أبو قطن عمرو بن الهيثم، وهو ممن سمع منه قبل الاختلاط (الكواكب النيرات، ص ٢٩٤). وفيه أيضا رواية أبي عبيدة عن أبيه، ولم يسمع منه، والحديث مع ما تقدم يصلح للاستشهاد. ويشهد لحديث الباب أيضا حديث علي بن أبي طالب عند أبي يعلى (المسند، ١/ ٣٧٠/ ٥٢١)، وفيه حديج بن معاوية، قال فيه الحافظ: صدوق يخطئ. والصهباء، موضع بين المدينة وخيبر، على روحة منها. وقال محمد حسن شراب: هو جبل يطل على خيبر من الجنوب، ويسمى اليوم باسم \"الرايس\". (النهاية، ٣/ ٦٣، هدي السارى، ص ١٤٦، المعالم الأثيرة في السنة والسيرة، ص ٨٥)، وأما الصهباوات فهي جمع الصهباء، فلعل الليالي وصفت بمحلها، فقيل لها ذلك. والله أعلم.","vol":"8","page":297},{"text":"<span data-type='title' id=toc-526>باب بيان السنة في الاعتكاف، والدليل على أن المعتكف إذا خرج من المسجد للحاجة لا يشتغل بشيء يجد منه بدًّا، وإن كان من أبواب البر</span>","vol":"8","page":299},{"text":"٣٣٢٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرني يونس (^١)، والليث بن سعد، عن ابن شهاب، عن عروة بن الزبير، وعمرة بنت عبد الرحمن، قالت: قالت عائشة: إن رسول الله ﷺ لم يكن يدخل البيت إلا لحاجة إنسان. وقالت عائشة: إن رسول الله ﷺ كان يدخل عليَّ رأسه وهو في المسجد فأُرجِّلُه (^٢)، كذا\n⦗٣٠٠⦘ قال: عروة وعمرة.\n_________\n(^١) ابن يزيد الأيلي.\n(^٢) رواه مسلم عن قتيبة بن سعيد، ومحمد بن رمح، كلاهما عن الليث به، وزاد في أوله قول عائشة: \"إن كنت لأدخل البيت للحاجة، والمريض فيه، فما أسأل عنه إلا وأنا مارة\" (كتاب الحيض، باب جواز غسل الحائض رأس زوجها إلخ، ١/ ٢٤٤). وسيذكرها المصنف من حديث الليث وحده (ح ٣٣٢٧). ورواه البخاري عن قتيبة، عن الليث به، بمثل لفظ المصنف، بدون الزيادة التي عند مسلم (كتاب الاعتكاف، باب لا يدخل إلا لحاجة، ٤/ ٢٧٣). ولم يصدر به مسلم أحاديث الباب، بل صدَّر بحديث مالك الآتي بعد حديثين الذي فيه الرواية عن عروة، عن عمرة، عن عائشة. قال ابن رشيد: ذلك بناءا على اعتقاده فيه الاتصال، وفي غيره الانقطاع. وقد حكم على أن من نقص عمرة فهو مرسل (السنن الأبين والمورد الأمعن في المحكمة بين الإمامين في السند المعنعن، ص ٨٦، ٨٧). وقد ذكر الإمام مسلم حديث عائشة هذا في مقدمة صحيحه في معرض إلزامه من ذهب إلى شرط معرفة السماع للحكم =\n⦗٣٠٠⦘ = بالاتصال على السند المعنعن، ترك الاحتجاج برواية من يعلم أنه سمع ممن روى عنه، إلا في نفس الخبر الذي فيه ذكر السماع، إذ إن العلة التي هي إمكان الإرسال موجودة في الحالتين، لأن الأئمة لهم تارات يرسلون الأحاديث ولا يذكرون من سمعوه منه، وتارات ينشطون فيسندون الخبر على هيئة ما سمعوه، ومن تلك الأخبار حديث عائشة المذكور حيث إن الزهري يرويه عن عروة، عن عائشة، مرسلا، وأحيانا ينشط فيرويه عن عروة، عن عمرة، عن عائشة، مسندا (مقدمة صحيح مسلم، ٣١ - ٣٢). والخبر صحيح من حديث ابن شهاب عن عروة، وعمرة، عن عائشة، ذكر ذلك محمد بن يحيى الذهلي في علل حديث الزهري، كما نقله ابن عبد البر (التمهيد، ٨/ ٣٢٠ - ٣٢١). وقد تابع يونس والليث، غير واحد من أصحاب الزهري على رواية الحديث من هذا الوجه (انظر: علل الدراقطني، ٥ /ق ١٥٤ أ، ب، التمهيد، الموضع السابق)، لا سيما وقد ثبت تصريح عروة بالسماع من عاثشة في طريق هشام بن عروة برواية ابن جريج عنه. رواه البخاري (كتاب الحيض، باب غسل الحائض رأس زوجها وترجيله، ١/ ٤٠١)، ولذلك اعتمد البخاري رواية الليث بذكر عروة، وعمرة. أما رواية مالك، فسيأتي الكلام عليها عند إيراد المصنف إياها.","vol":"8","page":299},{"text":"٣٣٢٦ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، أخبرنا يونس، عن ابن شهاب، قال: حدثني عروة، أن عائشة، زوج النبي ﷺ قالت: كنت أرجل رأس رسول الله ﷺ، وهو معتكف في المسجد، فيُدخل رأسه على عتبة الحجرة فأُرجِّلُه (^١).\n_________\n(^١) لم يخرجه مسلم من حديث ابن شهاب بهذا اللفظ. وقد رواه عن يحيى بن يحيى، عن =\n⦗٣٠١⦘ = أبي خيثمة، عن هشام بن عروة، عن أبيه، عن عائشة، أنها قالت: كان رسول الله ﷺ يدني إليَّ رأسه وأنا في حجرتي، فأرجل رأسه وأنا حائض (الموضع السابق).\nوأخرجه المصنف من هذا الوجه في كتاب الحيض (١/ ٣١٢)، وزاد: \"ورسول الله ﷺ يومئذ مجاور في المسجد\"، وهو عند البخاري عن محمد بن المثنى، عن يحيى القطان، عن هشام به بمثل لفظ أبي عوانة (كتاب الاعتكاف، باب الحائض ترجل رأس المعتكف، ٤/ ٢٧٢ - ٢٧٣).\nوقد نبه ابن عبد البر على أن قول عائشة: وأنا حائض، ليس في حديث الزهري من وجه يثبت، وإنما هو من حديث هشام بن عروة، وغيره (التمهيد، ٨/ ٣٢٣)، وهو متعقب برواية البخاري له عن عبد الله بن يوسف، عن مالك، عن الزهري به، بذكر الحيض (كتاب اللباس، باب ترجيل الحائض زوجها، ١٠/ ٣٦٨).","vol":"8","page":300},{"text":"٣٣٢٧ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، قال: أخبرني الليث بن سعد، أن ابن شهاب حدثه، عن عروة، وعمرة، أن عائشة قالت: إن كنت لأدخل البيت في الحاجة، والمريض فيه، فما أسأل عنه إلا وأنا مارة. وإن كان رسول الله ﷺ ليدخل عليَّ رأسه وهو في المسجد فأرجله، وكان لا يدخل البيت إلا للحاجة.","vol":"8","page":301},{"text":"٣٣٢٨ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١)، أخبره، ح.\n⦗٣٠٢⦘ وحدثنا أبو داود السجزي (^٢)، حدثنا القعنبي (^٣)، عن مالك، كلاهما (^٤) عن ابن شهاب، عن عروة بن الزبير، عن عمرة بنت عبد الرحمن، عن عائشة، أنها قالت: كان رسول الله ﷺ إذا اعتكف يُدني إليَّ رأسه فأرجله، وكان لا يدخل البيت إلا لحاجة الإنسان (^٥).\n_________\n(^١) الحديث في الموطأ (انظر: الموطأ برواية الليثي، كتاب الاعتكاف، باب ذكر الاعتكاف، ١/ ٣١٢، التمهيد، ٨/ ٣١٦).\n(^٢) سليمان بن الأشعث، والحديث في سننه (كتاب الصوم، باب المعتكف يدخل البيت لحاجته، ٢/ ٨٣٢/ ٢٤٦٧).\n(^٣) عبد الله بن مسلمة بن قعنب الحارثي.\n(^٤) كذا في الأصل، وليس هذا موضعها، إلا أن يقدر فعل محذوف، تقديره: قال: والله أعلم.\n(^٥) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (الموضع السابق). وقد اختلف على مالك في رواية الحديث على ثلاثة أوجه:\n١ - مالك عن الزهري، عن عروة، عن عمرة، عن عائشة، كما في هذه الرواية عند المصنف، وهي رواية جمهور رواة الموطأ (علل الدارقطني، ٥/ ق ١٥٤ أ، التمهيد، الموضع السابق).\n٢ - مالك عن الزهري، عن عروة، وعمرة، عن عائشة، كرواية يونس، والليث الأولى في هذا الباب. وهي رواية ابن وهب عنه كما رواها ابن خزيمة (٣/ ٣٤٨/ ٢٢٣١)، والبيهقي (السنن الكبرى، ٤/ ٣١٥)، وكذلك رواية أبي مصعب أحمد بن أبي بكر الزهري، عن مالك على ما رواه الترمذي (السنن، كتاب الصوم، باب المعتكف يخرج لحاجته، أم لا؟ ٣/ ١٦٧)، وابن حبان (الإحسان، ٨/ ٤٢٩/ ٢٦٧٢)، كلاهما من طريقه. وهو خلاف ما في موطأ أبي مصعب (١/ ٣٣١/ ٨٦٠)، وما ذكره الدارقطني، وابن عبد البر عنه (الموضعين السابقين)، وما =\n⦗٣٠٣⦘ = رواه البغوي في شرح السنة من طريقه (٦/ ١٨٣٦)، ففي هذه المواضع كلها روى أبو مصعب عن مالك على الوجه الأول.\n٣ - مالك، عن الزهري، عن عروة، عن عائشة، كرواية يونس في ثاني حديث الباب. قاله عبد الله بن يوسف عند البخاري (الموضع السابق)، ومعن بن عيسى عند النسائي (المجتبى، كتاب الطهارة، باب غسل الحائض رأس زوجها، ١/ ١٤٨)، وابن مهدي، عند أحمد (المسند، ٦/ ١٨١).\nأما الوجه الأول فقد صدر به مسلم بناء على ترجيحه عنده، كما أفاد ذلك ابن رشيد (السنن الأبين، ص ٨٦). وقال أبو داود: \"لم يتابع أحد مالكا على عروة، عن عمرة\" (الموضع السابق). وقد تابعه عبيد الله بن عمر عند الطبراني (المعجم الصغير، ٢/ ٩٠)، وأبو أويس، كما ذكره الدارقطني في العلل (الموضع السابق). وأما الوجه الثاني فقد حكم عليه الترمذي بأنه الصحيح عن مالك، إلا أن الاختلاف على أبي مصعب قادح في صحتها، وأما رواية ابن وهب، فقال البيهقي، وابن عبد البر: كأن ابن وهب حمل رواية مالك على رواية الليث، ويونس. والوجه الثالث هي الموافقة لرواية أكثر أصحاب الزهري، وعليها اقتصر البخاري، والنسائي في المجتبى. وقد قال الذهلي إن المحفوظ عن الزهري رواية عروة، وعمرة، عن عائشة، ورواية عروة وحده، عن عائشة. وكذلك قال ابن رشيد. وأما رواية مالك، عن الزهري، عن عروة، عن عمرة، عن عائشة، وهي رواية المصنف ههنا والتي رجحها مسلم على ما قاله ابن رشيد، فقد قال ابن رشيد: هي مضطربة، وقال الحافظ: هي من المزيد في متصل الأسانيد، والله أعلم بالصواب.\n(انظر: التمهيد، ٨/ ٣٢٠، السنن الأبين، ٩١، فتح الباري، ٤/ ٢٧٣).","vol":"8","page":301},{"text":"٣٣٢٩ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، قال: أخبرني\n⦗٣٠٤⦘ عمرو بن الحارث، عن محمد بن عبد الرحمن (^٣)، أنه سمع عروة يخبر عن عائشة، قالت: كان رسول الله، ﷺ يخرج إليَّ رأسه من المسجد وهو مجاور، فأغسله وأنا حائض (^٤).\nفي هذا الحديث دليل أن الشجرة إذا كانت في الحرم، ولها أغصان في الحل، أن حكم الأغصان بخلاف الأصل.\n⦗٣٠٥⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) أحمد بن عبد الرحمن بن وهب المصري، ابن أخي ابن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) ابن نوفل، أبو الأسود المدني، يتيم عروة.\n(^٤) رواه مسلم عن هارون بن سعيد الأيلي، عن ابن وهب به (كتاب الحيض، باب جواز غسل الحائض رأس زوجها، ١/ ٢٤٤). وفيه متابعة لأبي عبيد الله، الراوي عن ابن وهب عند أبي عوانة.","vol":"8","page":303},{"text":"<span data-type='title' id=toc-527>مبتدأ أبواب الزكاة والصدقات</span>","vol":"8","page":305},{"text":"<span data-type='title' id=toc-528>باب بيان مبلغ ما تجب فيه الزكاة في الورق، والإبل، والتمر</span>","vol":"8","page":305},{"text":"٣٣٣٠ - حدثنا الحسن بن عفان (^١)، حدثنا يحيى بن آدم (^٢)، حدثنا سفيان ابن سعيد (^٣)، عن عمرو بن يحيى الأنصاري، عن أبيه (^٤)، عن أبي سعيد الخدري، عن النبي ﷺ أنه قال: \"ليس فيما دون خمسة أوسق صدقة\" (^٥) (^٦).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) والحديث في كتاب الخراج له (ص ١٣٥/ ٤٣٨).\n(^٣) الثوري.\n(^٤) يحيى بن عمارة بن أبي حسن المازني الأنصاري.\n(^٥) أوسق: جمع وسق -بالفتح- وهو ستون صاعا (النهاية، ٥/ ١٨٥).\n(^٦) رواه مسلم من طرق عن عمرو بن يحيى به (كتاب الزكاة، ٢/ ٦٧٣). رواه البخاري عن محمد بن المثنى، عن عبد الوهاب الثقفي، عن عمرو بن يحيى به. (كتاب الزكاة، باب ما أدي زكاته فليس بكنز، ٣/ ٢٧١).","vol":"8","page":305},{"text":"٣٣٣١ - حدثنا ابن عفان، حدثنا يحيى بن آدم، حدثنا سفيان (^١)، عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان، عن يحيى بن عُمارة، عن أبي سعيد، عن النبي ﷺ، قال: \"لا صدقة في حب ولا تمر دون خمسة أوسق\" (^٢).\n_________\n(^١) هو الثوري، صرح به يحيى بن آدم في كتاب الخراج (الحديث رقم: ٤٤٠).\n(^٢) رواه مسلم عن عبد بن حميد، عن يحيى بن آدم به. وعن إسحاق بن منصور، عن =\n⦗٣٠٦⦘ = عبد الرحمن بن مهدي، عن سفيان به. وساقه بلفظ رواية ابن مهدي، وعنده زيادة: \"ولا فيما دون خمس ذود صدقة، ولا فيما دون خمس أواق صدقة\"، وأحال بلفظ حديث يحيى على حديث ابن مهدي، وليس في حديث يحيى الزيادة التي عند ابن مهدي، وهذه الفائدة استفيدت من تصريح أبي عوانة باللفظ المحال به، وهو من فوائد الاستخراج. وقد أفاد الإمام النسائي، وحمزة الكناني أنه لم يتابع إسماعيل أحد على قوله: من حب، ثم قال الكناني، وهو ثقة (السنن الكبرى، ٢/ ٢٠/ ٢٢٦٢، التمهيد، ٢٠/ ١٣٥).","vol":"8","page":305},{"text":"٣٣٣٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، ح.\nوحدثنا بحر بن نصر، قال: قرئ على ابن وهب وأنا أسمع، قال: أخبرني عياض بن عبد الله القرشي، عن أبي الزبير (^١)، عن جابر، عن رسول الله ﷺ أنه قال: \"ليس فيما دون خمس أَواقٍ (^٢) من الوَرِق (^٣) صدقة، وليس فيما دون خمس ذَوْدٍ (^٤) من الإبل صدقة، وليس فيما دون خمسة\n⦗٣٠٧⦘ أوسق من التمر صدقة\" (^٥).\n_________\n(^١) محمد بن مسلم بن تدرس المكي.\n(^٢) جمع أوقية، مضموم الهمزة ومشدد الياء. قال الجوهري: ويقال في الجمع الأواقيّ، مثل أثافية، وأثافيّ، وإن شئت خففت الياء في الجمع. ويقال في الجمع أيضا: أواقٍ، قال القاضي عياض: هو قول كثير من الرواة عن شيوخنا. وبالتخفيف وردت روايات صحيح مسلم. والأوقية اسم لأربعين درهما. (انظر: الصحاح، ٦/ ٢٥٢٨، مشارق الأنوار، ١/ ٥١ - ٥٢، النهاية، ٥/ ٢١٧، لسان العرب، ١٥/ ٤٠٤).\n(^٣) قال القاضي عياض: الورق والرقة الدراهم، والورق بالفتح المال كله، وقيل غير ذلك.\n(مشارق الأنوار، ٢/ ٢٨٣ - ٢٨٤).\n(^٤) الذود من الإبل ما بين الاثنين إلى التسع، قاله أبو عبيد. وقال الأصمعي: ما بين =\n⦗٣٠٧⦘ = الثلاث إلى العشر. وهو جمع لا واحد له من لفظه، كالنعم، واللفظة مؤنثة (انظر: الصحاح، ٢/ ٤٧٠، مشارق الأنوار، ١/ ٢٧١، لسان العرب، ٣/ ١٦٩).\n(^٥) رواه مسلم عن هارون بن معروف، وهارون بن سعيد الأيلي، جميعا عن ابن وهب به. وفي إسناد الحديث عنده وعند أبي عوانة، عياض بن عبد الله، وعنعنة أبي الزبير، وكلا الأمرين لا يضر، أولًا: لأن زيد بن أبي أنيسة تابع عياض بن عبد الله عن أبي الزبير عند المصنف (ح ٣٣٦٠)، وثانيًا: الحديث في موضع الاستشهاد، عند مسلم وأبي عوانة.","vol":"8","page":306},{"text":"٣٣٣٣ - حدثنا علي بن حرب، وشعيب بن عمرو الدمشقي، قالا: حدثنا سفيان (^١)، عن عمرو بن يحيى بن عمارة، عن أبيه، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"ليس فيما دون خمس أواق صدقة (^٢)، وليس فيما دون خمسة أوسق صدقة، ليس فيما دون خمس ذود صدقة\" (^٣).\n_________\n(^١) هو ابن عيينة.\n(^٢) عند مسلم (الموضع السابق): أواقي، بالياء.\n(^٣) رواه مسلم عن عمرو الناقد، عن ابن عيينة به (الموضع السابق).","vol":"8","page":307},{"text":"٣٣٣٤ - وحدثنا بشر بن موسى، عن الحميدي (^١)، حدثنا سفيان (^٢)، عن\n⦗٣٠٨⦘ عمرو بن يحيى بمثله.\n_________\n(^١) عبد الله بن الزبير المكي. والحديث في مسنده (٢/ ٣٢٢/ ٧٣٥)، وزاد في آخره: قال سفيان: وكان عمرو بن دينار، ويحيى بن سعيد وريان هذا الحديث عن عمرو بن يحيى.\n(^٢) ابن عيينة.","vol":"8","page":307},{"text":"٣٣٣٥ - وحدثنا محمد بن الجنيد (^١)، حدثنا الحميدي، حدثنا سفيان، قال: حدثنا عمرو بن دينار، عن عمرو بن يحيى، بإسناده مثله.\nقال سفيان: ثم لقيت عمرو بن يحيى، فحدثني به.\n_________\n(^١) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.","vol":"8","page":308},{"text":"٣٣٣٦ - حدثنا أبو غسَّان مالك بن يحيى الدَّمِيري (^١)، وحمدون ابن عباد (^٢) قالا: حدثنا يزيد بن هارون، أخبرنا يحيى بن سعيد (^٣)، أن عمرو بن يحيى بن عمارة، حدثه بمثل حديث سفيان بن عيينة (^٤).\n_________\n(^١) هو مالك بن يحيى بن مالك الهمداني الكوفي، والدَّميري: بفتح الدال المهملة وكسر الميم وسكون الياء وآخره الراء، نسبة إلى دميرة، قرية بأسفل أرض مصر، سكنها الراوي. ذكره ابن حبان في الثقات (٩/ ١٦٦)، وقال: مستقيم الحديث. توفي سنة ٢٧٤ (انظر: الأنساب، ٢/ ٤٩٤، المقتنى في سرد الكنى، ٢/ ٦/ ٤٩٢١).\n(^٢) أبو جعفر الفرغاني: بفتح الفاء وسكون الراء وفتح الغين المعجمة وبعد الألف نون.\n(^٣) هو الأنصاري.\n(^٤) رواه مسلم عن محمد بن رمح، عن الليث بن سعد، وعن عمرو الناقد، عن عبد الله بن إدريس، كلاهما عن يحيى بن سعيد به (الموضع السابق). ورواه البخاري عن محمد بن المثنى، عن عبد الوهاب الثقفي، عن يحيى بن سعيد به أيضا. (كتاب الزكاة، باب زكاة الورق، ٣/ ٣١٠).","vol":"8","page":308},{"text":"٣٣٣٧ - حدثنا بكَّار بن قتيبة البَكْراوي، حدثنا سعيد بن عامر (^١)،\n⦗٣٠٩⦘ حدثنا همام (^٢)، عن يحيى بن سعيد، عن عمرو بن يحيى، بإسناده مثله.\nوفي حديث يزيد بن هارون: الأواق مئتا درهم (^٣).\n_________\n(^١) الضبعي أبو محمد البصري.\n(^٢) ابن يحيى بن دينار العودي.\n(^٣) هذا تفسير من بعض الرواة، إذ لم يرد مرفوعا فيما وقفت عليه، والظاهر أنه من يزيد بن هارون، فقد روى الحديث أحمد بن عبدة، عن يزيد بن هارون، عند ابن خزيمة (٤/ ٣٣/ ٢٢٩٥)، فذكره، ولم يرد ذكره عند سائر أصحاب يحيى بن سعيد. وقد ورد مثل هذا التفسير من قول عائشة ﵂، في حديث صداق رسول الله ﷺ لأزواجه. (صحيح مسلم، كتاب النكاح، باب الصداق، ٢/ ١٠٤٢).","vol":"8","page":308},{"text":"٣٣٣٨ - حدثنا أبو الأزهر (^١)، والدبري، عن عبد الرزاق (^٢)، ح.\nوحدثنا أبو يوسف القلوسي البصري (^٣)، حدثنا أبو عاصم (^٤)، جميعا عن ابن جريج، قال: أخبرني عمرو بن يحيى بن عمارة، عن أبيه، يحيى بن عمارة، قال: سمعت أبا سعيد الخدري يقول: سمعت رسول الله ﷺ يقول، وأشار بكفه بخمس أصابعه: \"ليس فيما دون خمس أواق صدقة، وليس فيما دون خمسة أوسق صدقة، وليس فيما خمس ذود صدقة\" (^٥).\n_________\n(^١) أحمد بن الأزهر بن منيع النيسابوري.\n(^٢) الحديث في مصنفه (٤/ ١٤٠/ ٧٢٥٢).\n(^٣) يعقوب بن إسحاق بن زياد البصري المعروف بالقلوسي، بضم القاف واللام بعدهما واو وسين مهملة، وهي نسبة إلى القلوس، وهي الحبال.\n(^٤) الضحاك بن مخلد النبيل.\n(^٥) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به، وذكره بمثل حديث ابن عيينة =\n⦗٣١٠⦘ = (الموضع السابق).\nوزاد عبد الرزاق كما جاء في مصنفه: قال ابن جريج: \"يعني ذود: خمس من الإبل\".","vol":"8","page":309},{"text":"٣٣٣٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، ح.\nوحدثنا بحر بن نصر، قال: قرئ على ابن وهب، قال: أخبرني سفيان الثوري، ومالك بن أنس (^١)، وسفيان بن عيينة، ويحيى بن عبد الله بن سالم، وعبد الله بن عمر (^٢)، أن عمرو بن يحيى المازني، حدثهم، عن أبيه، عن أبي سعيد الخدري، أنَّ النبي ﷺ قال: \"ليس فيما دون خمس (^٣) أواق من الورق صدقة، ولا فيما دون خمس ذود من الإبل صدقة، وليس فيما دون خمسة (^٤) أوسق من التمر صدقة\" (^٥).\n_________\n(^١) الحديث في الموطأ: (رواية الليثي، كتاب الزكاة، باب ما تجب فيه الزكاة، ١/ ٢٤٤، التمهيد، ٢٠/ ١٣٣).\n(^٢) ابن حفص بن عاصم بن عمر بن الخطاب العمري، أبو عبد الرحمن المدني.\n(^٣) في الأصل، خمسة، والصواب ما أثبت.\n(^٤) في الأصل: خمس، وهو خطأ، ووقع على الصواب في سنن الدارقطني (٢/ ٩٣)، والسنن الكبرى للبيهقي (٤/ ١٢٠).\n(^٥) هذا الطريق مما زاده الحافظ أبو عوانة على الإمام مسلم، إذ لم يخرج الحديث من طريق أحد هؤلاء الأربعة المذكورين في الحديث، عن عمرو بن يحيى، وهو من فوائد الاستخراج.","vol":"8","page":310},{"text":"٣٣٤٠ - حدثنا محمد بن حيويه (^١)، أخبرنا مُطَرِّف (^٢)، والقعنبي (^٣)، عن مالك، عن عمرو بن يحيى بمثله (^٤).\n_________\n(^١) محمد بن يحيى بن موسى، أبو عبد الله الإسفراييني.\n(^٢) ابن عبد الله بن مطرف اليساري -بالتحتانية والمهملة المفتوحتين- أبو مصعب المدني.\n(^٣) عبد الله بن مسلمة بن قعنب الحارثي.\n(^٤) الحديث لم يخرجه مسلم من طريق مالك كما تقدم، وأخرجه البخاري، عن عبد الله بن يوسف، عن مالك به (كتاب الزكاة، باب زكاة الورق، ٣/ ٣١٠). ورواه من وجه آخر عن مالك، عن محمد بن عبد الرحمن بن صعصعة، عن أبيه، عن أبي سعيد الخدري، بلفظ: \"ليس فيما أقل من خمسة أوسق صدقة، .... \" الحديث. قال البخاري: \"هذا تفسير الأول، إذ، قال: \"ليس فيما دون خمسة أوسق صدقة\". ويؤخذ أبدا في العلم بما زاد أهل التثبت أو بينوا\" (كتاب الزكاة، باب ليس فيما دون خسة أوسق صدقة، ٣/ ٣٥٠). وقد غفل ابن عبد البر ﵀، فقال: لم يخرج البخاري هذا الحديث عن مالك، عن محمد بن عبد الرحمن بن صعصعة، وذلك للاختلاف فيه، ونسب الإمام مالك للوهم في روايته (التمهيد، ١٣/ ١١٤ - ١١٦). والأمر ليس كما ذكر، وقد ذكر الحافظ ابن حجر في الاختلاف على محمد بن عبد الرحمن قول محمد بن يحيى الذهلي: إن الروايات في ذلك كلها محفوظة. (فتح الباري، ٣/ ٣٢٣).","vol":"8","page":311},{"text":"٣٣٤١ - حدثنا موسى بن سعيد الطرسوسي (^١)، حدثنا مسدد (^٢)، ح.\nوحدثنا أبو بكر بن شاذان (^٣)، حدثنا معلَّى بن منصور، قالا: حدثنا\n⦗٣١٢⦘ بشر بن المفضل، حدثنا عُمارة بن غَزيَّة، عن يحيى بن عمارة، قال: سمعت أبا سعيد الخدري يقول: قال رسول الله ﷺ: \"ليس فيما دون خمس ذود من الإبل صدقة، وليس فيما دون خمسة أوسق صدقة، وليس فيما دون خمس أواق صدقة (^٤) \".\n_________\n(^١) أبو بكر الدنداني.\n(^٢) ابن مسرهد.\n(^٣) محمد بن شاذان بن يزيد الجوهري البغدادي.\n(^٤) رواه مسلم عن أبي كامل الجحدري، عن بشر بن المفضل به (الموضع السابق).","vol":"8","page":311},{"text":"٣٣٤٢ - أخبرنا نصر بن زكريا البلخي (^١) -بمكة- حدثنا محمد بن عبيد ابن حساب (^٢)، حدثنا حماد بن زيد، عن عبيد الله بن عمر، وأيوب (^٣)، عن\n⦗٣١٣⦘ عمرو بن يحيى، عن أبيه، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"ليس فيما دون خمس أواق صدقة، ولا فيما دون خمس ذود صدقة، ولا فيما دون خمسة أوسق صدقة\" (^٤).\n_________\n(^١) هو: نصر بن زكريا بن نصر بن داود بن عبد الله بن خطاف بن المورق العجلي، أبو عمرو البلخي، نزل بخارى، لم يذكر فيه ابن عساكر جرحا ولا تعديلا، وروى له حديثا من طريق أبي عوانة عنه، وذكره برواية جماعة عنه، وخرج له حديثا فيه نكارة، ولكن فوقه في الإسناد مجهول وضعيف. وقال السمعاني في الأنساب (٩/ ٢٤٠): روى عنه جماعة كثيرة، وتوفي في حدود سنة ٣٠٠ هـ، ووصفه بالرحلة إلى العراق والحجاز والشام ومصر، وقال الذهبي: حدث عن يحيى بن أكثم بخبر باطل، هو آفته. والحكاية التي أشار إليها الذهبي -ولم يسقها- إنما هي من رواية أبي صالح خلف بن محمد الخيام البخاري عنه، كما في الموضوعات لابن الجوزي، والخيام متهم ساقط كما في الميزان.\nانظر: تاريخ دمشق (٦٢/ ٣٤ - ٣٥/ ٧٨٦١)، مختصره (٢٦/ ١٣٣)، الميزان (١/ ٦٦٢ / ٢٥٤٨، ٤/ ٢٥١/ ٩٠٣٠)، المغني (٦٦١٠)، لسان الميزان (٨/ ١٦٠/ ٨١١٣).\n(^٢) بكسر الحاء وتخفيف السين المهملتين. (تقريب التهذيب، ٤٩٥).\n(^٣) ابن أبي تميمة السختياني.\n(^٤) لم يخرجه مسلم من حديث عبيد الله بن عمر، ولا من حديث أيوب، فهو من الطرق المزيدة عند أبي عوانة. وقد قال الطبراني: لم يروه عن أيوب إلا حماد، تفرد به ابن حساب (المعجم الصغير، ١/ ٢٣٥). وقال أبو حاتم عن الإسناد: إنه خطأ، ليس فيه أيوب. وذكر من طريق عارم، عن حماد بن زيد، عن عبيد الله بن عمر، عن عمرو بن يحيى به، ئم قال: فلو قال: يحيى بن سعيد، كان يحتمل، لأن هذا الحديث عند يحيى بن سعيد (علل ابن أبي حاتم، ١/ ٢١٥). والذي يُقوي قول أبي حاتم أن النسائي روى الحديث عن أحمد بن عبدة، عن حماد بن زيد، عن يحيى بن سعيد، وعبيد الله بن عمر، عن عمرو بن يحيى به (المجتبى، كتاب الزكاة، باب القدر الذي تجب فيه الصدقة، ٥/ ٤٠/ ٢٤٨٦). ومقتضى صنيع ابن حبان تصحيح رواية محمد بن عبيد، حيث أخرجها في صحيحه (الإحسان، ٨/ ٦٢ /٣٢٦٨).","vol":"8","page":312},{"text":"٣٣٤٣ - حدثنا أبو إبراهيم الزهري (^١)، وكان من الأبدال (^٢)، حدثنا\n⦗٣١٤⦘ أبو أيوب سليمان بن عبد الرحمن (^٣)، حدثنا شعيب ابن إسحاق، حدثنا الأوزاعي، قال: أخبرني يحيى بن أبي كثير، أن عمرو ابن يحيى أخبره، عن أبيه يحيى بن عمارة، أنه سمع أبا سعيد الخدري يقول: قال النبي ﷺ: \"ليس فيما دون خمس أواق صدقة، وليس فيما دون خمس ذود صدقة، وليس فيما دون خمسة أوسق صدقة (^٤).\n_________\n(^١) أحمد بن سعد بن إبراهيم بن سعد الزهري.\n(^٢) قلتُ: لفظ (الأبدال) ورد في لفظ بعض السلف، وورد في حديث عن النبي ﷺ ولم يصح، والمقصود بهذا اللفظ في كلام السلف: من عرف بمزيد من التقوى والصلاح، وهو خلاف ما اشتهر عن أهل التصوف من إطلاقهم هذا اللفظ على أوليائهم الذين يزعمون أن لهم التصرف في العالم، على نحو الإطلاقات الأخرى، كالأقطاب والأوتاد، والظاهر أن أبا عوانة قصد ما عليه السلف، إذ تقدم بيان عقيدته الموافقة لأهل السنة والجماعة في مقدمة الدراسة.\n(^٣) ابن عيسى الدمشقي، ابن بنت شرحبيل.\n(^٤) لم يخرجه مسلم من طريق يحيى بن أبي كثير، وأخرجه البخاري عن إسحاق بن يزيد الفراديسي، عن شعيب بن إسحاق به، وفيه متابعة لأبي أيوب، الراوي عن شعيب عند أبي عوانة. وهذا الحديث بهذا الإسناد مما انتقده أبو مسعود الدمشقي على الإمام البخاري، وملخص انتقاده أمران:\n١ - وهم إسحاق بن يزيد، شيخ البخاري في نسبة يحيى، فقال: ابن أبي كثير، وإنما هو يحيى بن سعيد، بدليل رواية عبد الوهاب بن نجدة، حيث رواه عن شعيب، عن الأوزاعي، قال: حدثني يحيى بن سعيد. ورواه داود بن رشيد، وهشام بن خالد، عن شعيب، عن الأوزاعي، عن يحيى، غير منسوب.\n٢ - اختلف فيه على الأوزاعي: فرواه الوليد بن مسلم، عنه عن عبد الرحمن بن أبي اليمان، عن يحيى بن سعيد. ثم أجاب الحافظ ابن حجر ﵀، بأن رواية عبد الوهاب بن نجدة، التي اختارها أبو مسعود، إما موهومة (وذلك بذكر السماع بين الأوزاعي، ويحيي بن سعيد)، وإما مدلسة، لأمرين:\nالأول: إن رواية الوليد بن مسلم تدل على أنه لم يكن عند الأوزاعي عن يحيى بن سعيد، إلا بواسطة. =\n⦗٣١٥⦘ = الثاني: صرّح شعيب بن إسحاق عن الأوزاعي بأن يحيى بن أبي كثير أخبره.\nفالحديث عند الأوزاعي على الوجهين: عن يحيى بن سعيد، وعن يحيى بن أبي كثير، إلا أنه عنه عن يحيى بن سعيد بغير واسطة، فيه وهم أو تدليس، ولذلك عدل البخاري عن تلك الرواية، واقتصر على طريق يحيى بن أبي كثير. ثم ذكر الحافظ أنه وجد لإسحاق شيخ البخاري متابعا عن شعيب عند أبي عوانة، فساق إسناد المصنف كما في حديث الباب. (انظر: التنبيه على الأوهام، ص ١٣٤ - ١٣٥، هدي السارى، ص ٣٥٦ - ٣٥٧، فتح الباري، ٣/ ٢٧٤).","vol":"8","page":313},{"text":"٣٣٤٤ - حدثنا ابن شاذان الجوهري (^١)، حدثنا معلى بن منصور، حدثنا سليمان بن بلال، وخالد بن عبد الله (^٢)، عن عمرو بن يحيى، ح.\nوحدثنا الربيع بن سليمان، حدثنا ابن أبي عباد (^٣)، حدثنا داود ابن عبد الرحمن (^٤)، قال: سمعت عمرو بن يحيى الأنصاري، ح.\nوحدثنا بشر بن موسى، حدثنا الحميدي (^٥)، حدثنا عبد العزيز ابن\n⦗٣١٦⦘ محمد (^٦)، عن عمرو بن يحيى، ح.\nوحدثنا أبو المثنى (^٧)، حدثنا القعنبي، قال: سمعت عبد العزيز الدراوردي، عن عمرو بن يحيى، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٨)، حدثنا شعبة، عن عمرو بن يحيى، ح.\nوحدثنا عباس الدوري، حدثنا أمية بن بسطام (^٩)، حدثنا يزيد ابن زريع، عن شعبة، وروح بن القاسم، عن عمرو بن يحيى بن عمارة، ح.\nوحدثنا عبد الله بن أحمد بن حنبل، حدثنا أبي (^١٠)، عن سفيان (^١١)، ح.\nوحدثنا ابن عَمِيرة (^١٢)، حدثنا الحميدي (^١٣)، حدثنا سفيان، حدثنا عمرو بن يحيى.\n⦗٣١٧⦘ قال سفيان: وكان يحيى بن سعيد حدثناه عن عمرو بن يحيى -قبل أن نلقاه- عن أبيه، عن أبي سعيد الخدري، وذكر الحديث بنحوه (^١٤).\n_________\n(^١) محمد بن شاذان بن يزيد.\n(^٢) الطحان الواسطي.\n(^٣) يعقوب بن إسحاق بن أبي عباد القلزمي، بفتح القاف وسكون اللام وضم الزاي، وفي آخرها الميم، نسبة إلى القلزم، وهي بلدة من بلاد مصر على ساحل البحر، ينسب إليها بحر القلزم.\n(^٤) العطار.\n(^٥) عبد الله بن الزبير المكي، ولم أجده في مسنده، مع أن المسند المطبوع من رواية بشر بن موسى، عن الحميدي.\n(^٦) الدراوردي.\n(^٧) معاذ بن المثنى بن معاذ العنبري. ووقع في المطبوع من إتحاف المهرة: ابن المثنى، وهو خطأ (٥/ ٤٦٣).\n(^٨) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (ص ٢٩٢).\n(^٩) بكسر الباء (تبصير المنتبه، ١/ ١٥٤).\n(^١٠) والحديث في مسنده (٣/ ٦).\n(^١١) ابن عيينة.\n(^١٢) بفتح العين وكسر الميم، وهو بشر بن موسى، راوية مسند الحميدي، نسبه أبو عوانة إلى جده الأعلى، فإن اسمه بشر بن موسى بن صالح بن شيخ بن عميرة (الإكمال، ٦/ ٢٨٢، سير أعلام النبلاء، ١٣/ ٣٥٢).\n(^١٣) والحديث في مسنده (٢/ ٣٢٢/ ٧٣٥).\n(^١٤) هذه الطرق مما زادها أبو عوانة على الإمام مسلم، وألفاظها شبه شيء واحد، إلا ما كان من حديث روح بن القاسم، فإن لفظه كما في المجتبى من سنن النسائي (كتبا الزكاة، باب زكاة الحنطة، ٥/ ٤٠)، وغيره: \"لا يحل في البر والتمر زكاة حتى يبلغ خمسة أوسق، ولا يحل في الورق زكاة حتى يبلغ خمس أواق، ولا يحل في إبل زكاة حتى تبلغ خمس ذود\".","vol":"8","page":315},{"text":"٣٣٤٥ - وحدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن الثوري، وابن جريج، عن عمرو بن يحيى، بإسناده نحوه (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد.\n(^٢) الحديث في مصنفه عن الثوري، وابن جريج، مفرقا (٤/ ١٤٠/ ٧٢٥٢، ٧٢٥٣)، وزاد في رواية ابن حريج: يعني ذود، خمس من الإبل، وزاد عن النبي ﷺ في هذا الحديث: \"وليس في العرايا صدقة\" عن محمد بن يحيى بن حبان. وقد صرح فيه بالخبر.\n(^٣) رواه مسلم عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج، وحده به، ولم يخرجه من طريق عبد الرزاق، عن الثوري. هذا، وقد زاد أبو عوانة على الإمام مسلم عددا من الطرق عن عمرو بن يحيى بلغ عددها خمسة عشر طريقا، وهي عن تسع رواة عن عمرو بن يحيى، وطريقان عن عمارة بن غزية، وستة طرق عن محمد بن يحيى ابن حبان. وهذا من فوائد الاستخراج.","vol":"8","page":317},{"text":"<span data-type='title' id=toc-529>باب ذكر الخبر الدال على إيجاب الزكاة في كل حب اتخذ منه الطعام ويدخر له إذا بلغ خمسة أوسق</span>","vol":"8","page":318},{"text":"٣٣٤٦ - حدثنا أحمد بن أبي رجاء (^١)، حدثنا وكيع (^٢)، حدثنا سفيان (^٣)، عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان، عن يحيى ابن عمارة المازني، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"ليس فيما دون خمسة أوساق من تمر ولا حب صدقة\" (^٤).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء المصيصي، أبو جعفر الثغري.\n(^٢) ابن الجراح الرؤاسي.\n(^٣) الثوري.\n(^٤) رواه مسلم عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، كلهم عن وكيع به. (كتاب الزكاة، ٢/ ٦٧٤).","vol":"8","page":318},{"text":"٣٣٤٧ - حدثنا سعدان بن يزيد (^١) السرَّمَرِّي (^٢)، حدثنا إسحاق ابن يوسف، -يعني الأزرق- حدثنا سفيان (^٣)، عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان، عن يحيى بن عمارة، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"ليس في أقل من خمسة أوسق من حب ولا\n⦗٣١٩⦘ تمر صدقة، ولا في أقل من خمس ذود صدقة، ولا في أقل من خمس أواق صدقة\" (^٤).\n_________\n(^١) أبو محمد البغدادي، نزيل سر من رأى.\n(^٢) بضم السين وفتحها، نسبة إلى سامراء، ويقال في النسبة أيضا: السامري. (الأنساب، ٣/ ٢٠٢، تاج العروس، ١٢/ ١١).\n(^٣) هو الثوري.\n(^٤) رواه مسلم من طرق عن الثوري به (الموضع السابق)، وليس منها طريق إسحاق الأزرق عنه، فهو من الطرق التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج.","vol":"8","page":318},{"text":"٣٣٤٨ - حدثنا الحسن بن عفان (^١)، حدثنا يحيى بن آدم، حدثنا سفيان (^٢)، عن إسماعيل بن أمية، بإسناده قال: قال النبي ﷺ: \"لا صدقة في حب ولا تمر دون خمسة أوسق\" (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) الثوري.\n(^٣) رواه مسلم عن عبد بن حميد، عن يحيى بن آدم به (الموضع السابق)، وقد تقدم عند المصنف بهذا الإسناد في الباب الذي قبل هذا (ح ٣٣٣١).","vol":"8","page":319},{"text":"<span data-type='title' id=toc-530>باب ذكر الخبر الدال على إيجاب الزكاة على العنب إذا بلغ الزبيب منه خمسة أوسق</span>","vol":"8","page":320},{"text":"٣٣٤٩ - حدثنا إسحاق بن إبراهيم الصنعاني، عن عبد الرزاق (^١)، عن الثوري، ومعمر (^٢)، عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان، عن يحيى بن عمارة، عن أبي سعيد الخدري، قال: قال النبي ﷺ: \"ليس في حب ولا ثمر (^٣) صدقة حتى يبلغ خمسة أوسق، ولا فيما دون خمس أواق صدقة، ولا فيما دون خمس ذود صدقة\" (^٤).\n_________\n(^١) الحديث في مصنفه (٤/ ١٤١/ ٧٢٥٤، ٧٢٥٥)، عن الثوري، ومعمر، مفرقا.\n(^٢) ابن راشد الأزدي.\n(^٣) هكذا قال عبد الرزاق بدل \"تمر\"، وقد نبه عليه مسلم.\n(^٤) رواه مسلم عن محمد بن رافع، عن عبد الرزاق به (كتاب الزكاة، ٢/ ٦٧٥).","vol":"8","page":320},{"text":"٣٣٥٠ - حدثنا الصاغاني (^١)، حدثنا أبو الجوّاب (^٢)، حدثنا سفيان (^٣)، عن إسماعيل بن أمية، بإسناده مثله.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) الأحوص بن جواب -بفتح الجيم وتشديد الواو- الضبي الكوفي.\n(^٣) الثوري.","vol":"8","page":320},{"text":"٣٣٥١ - حدثنا عباس الدوري (^١)، وأبو أمية (^٢)، قالا: حدثنا قَبيصة (^٣)،\n⦗٣٢١⦘ حدثنا سفيان، عن إسماعيل بن أمية، بمثله.\nمن هنا لم يخرجه مسلم، فأخرجته لحسنه.\n_________\n(^١) عباس بن محمد بن حاتم.\n(^٢) محمد بن إبراهيم بن مسلم البغدادي.\n(^٣) ابن عقبة السوائي.","vol":"8","page":320},{"text":"٣٣٥٢ - ز- حدثنا محمد بن عوف الحمصي (^١)، وأبو الأزهر (^٢)، قالا: حدثنا محمد بن كثير (^٣)، عن الأوزاعي، عن أيوب بن موسى (^٤)، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"ليس فيما دون خمسة أوسق صدقة، وليس فيما دون خمس (^٥) ذود صدقة، وليس فيما دون خمس أواق صدقة\" (^٦).\n_________\n(^١) أبو جعفر الطائي.\n(^٢) أحمد بن الأزهر بن منيع بن سليط النيسابوري.\n(^٣) ابن أبي عطاء، الثقفي مولاهم، أبو يوسف الصنعاني، نزيل المصيصة.\n(^٤) ابن عمرو بن سعيد بن العاص، أبو موسى المكي الأموي.\n(^٥) في الأصل في الموضعين: خمسة، والصواب ما أثبت.\n(^٦) الحديث أخرجه البخاري في التاريخ الكبير (١/ ٢١٨)، عن محمد بن كثير به. وقد اختلف على محمد بن كثير فيه. فرواه أبو عبيد في كتاب الأموال (٥٧٩/ ١٤٢٣)، والطحاوي في شرح معاني الآثار (٢/ ٣٥)، من طريق فهد بن سليمان الكوفي، كلاهما عن محمد بن كثير بإسناده إلى ابن عمر موقوفا عليه. ورواه الليث بن أبي سليم، عن نافع، عن ابن عمر مرفوعا كما رواه محمد بن كثير. أخرجه يحيى ابن آدم (كتاب الخراج، ١٣٦/ ٤٤٤)، وأحمد (المسند، ٢/ ٩٢)، والبزار (كشف الأستار، ١/ ٤٢٠ /٨٨٨)، والطحاوي في شرح معاني الآثار (٢/ ٣٥)، والطبراني في =\n⦗٣٢٢⦘ = الأوسط (١/ ٣٩٧/ ٦٩٧). إلا أن رواية الرفع معلولة. قال البخاري: قال لنا أبو صالح عن الليث، قال: حدثني نافع: إن هذا نسخة كتاب عمر عرضها نافع على عبد الله. ورواه موسى بن عقبة، عن نافع، عن ابن عمر، عن عمر مثله (التاريخ الكبير، الموضع السابق). فهذا هو الصحيح عن ابن عمر، عن أبيه، ورفعه إلى النبي ﷺ، معلول، لأن الليث، وموسى بن عقبة، أحفظ من الليث بن أبي سليم، ومحمد ابن كثير. والمتن صحيح مرفوعا من أوجه أخرى.","vol":"8","page":321},{"text":"٣٣٥٣ - ز- حدثنا ابن أبي رجاء (^١)، حدثنا وكيع (^٢)، حدثنا إدريس الأَوْدي (^٣)، عن عمرو بن مرة، عن أبي البَخْتَري (^٤)، عن أبي سعيد، قال: قال رسول الله ﷺ: \"ليس فيما دون خمسة أوساق صدقة\" (^٥).\n_________\n(^١) أحمد بن محمد بن أبي رجاء المصيصي.\n(^٢) ابن الجراح.\n(^٣) إدريس بن يزيد بن عبد الرحمن الأودي.\n(^٤) بفتح الموحدة والمثناة بينهما معجمة، واسمه سعيد بن فيروز الطائي مولاهم الكوفي.\n(الكنى والأسماء، ١/ ١٥٣/ ٤٤٠).\n(^٥) أخرجه النسائي في الكبرى (٢/ ٢١/ ٢٢٦٤)، من طريق وكيع به. وأخرجه أبو داود (كتاب الزكاة، باب ما تجب فيه الزكاة، ٢/ ٢٠٩/ ١٥٥٩)، من طريق محمد بن عبيد الطنافسي، عن إدريس الأودي به، وزاد: \"والوسق ستون مختوما\". والحديث بهذا الإسناد منقطع. قال أبو داود: أبو البختري لم يسمع من أبي سعيد. وقال أبو حاتم: لم يدركه (جامع التحصيل، ١٨٤). والمتن صحيح من حديث أبي سعيد كما تقدم، إلا الزيادة التي في طريق أبي داود، وسيأتي الكلام عليها.","vol":"8","page":322},{"text":"٣٣٥٤ - ز- حدثنا أبو البَخْتَري (^١)، حدثنا أبو أسامة (^٢)، عن الوليد ابن كثير (^٣)، عن محمد بن عبد الرحمن بن أبي صعصعة (^٤)، عن يحيى بن عباد (^٥)، عن أبي سعيد الخدري، أن النبي ﷺ قال: \"لا صدقة فيما دون خمسة أوساق من الطعام، ولا فيما دون خمس (^٦) أواق من الورق، ولا فيما دون خمس من الإبل صدقة\" (^٧).\n_________\n(^١) عبد الله بن محمد بن شاكر العنبري البغدادي المقرئ.\n(^٢) حماد بن أسامة القرشي مولاهم.\n(^٣) المخزومي، أبو محمد المدني ثم الكوفي.\n(^٤) محمد بن عبد الله بن عبد الرحمن بن أبي صعصعة الأنصاري، أبو عبد الرحمن المدني (تهذيب الكمال، ٢٥/ ٥٠١).\n(^٥) كذا في الأصل، وفي إتحاف المهرة (٢ / ق ١٧٠ أ). قال الحافظ: كذا قال: وإنما هو يحيى بن عمارة (الموضع السابق). ويحتمل أن يكون الصواب يحيى وعباد، فتصحف إلى: يحيى بن عباد، فإن سائر أصحاب أبي أسامة رووه فقالوا: عن يحيى بن عمارة، وعباد بن تميم، كما سيأتي في التخريج.\n(^٦) في الأصل: خمسة، والصواب ما أثبت، لأن \"أوقية\" مؤنث.\n(^٧) أخرجه ابن ماجه (كتاب الزكاة، باب ما تجب فيه الزكاة من الأموال، ١/ ٥٧١/ ١٧٩٣)، عن أبي بكر بن أبي شيبة، والنسائي في المجتبى (كتاب الزكاة، باب زكاة الورق، ٥/ ٣٧ /٢٤٧٤)، عن هارون بن عبد الله الحمال، والبيهقي (السنن الكبرى، ٤/ ١٣٤)، من طريق إسحاق بن راهويه، ثلاثتهم عن أبي أسامة، عن الوليد بن كثير، عن محمد بن عبد الرحمن بن أبي صعصعة، عن يحيى بن عمارة، =\n⦗٣٢٤⦘ = وعباد بن تميم، عن أبي سعيد الخدري به. وأخرجه النسائي (الموضع السابق)، وأحمد (المسند، ٣/ ٨٦)، والبخاري (التاريخ الكبير، ١/ ١٤١)، كلهم من طريق محمد بن إسحاق، قال: حدثني محمد بن عبد الرحمن، ومحمد بن يحيى بن حبان، كلاهما عن يحيى بن عمارة، وعباد بن تميم، عن أبي سعيد به. والحديث بالإسناد الأول رجاله رجال الصحيح، وكذلك بالإسناد الثاني، غير محمد بن إسحاق، وهو حسن الحديث.","vol":"8","page":323},{"text":"٣٣٥٥ - ز- حدثنا الدبري، عن عبد الرزاق (^١)، عن مالك، عن عبد الله بن عبد الرحمن (^٢)، عن أبيه، عن أبي سعيد الخدري، عن النبي ﷺ\n⦗٣٢٥⦘ قال: \"ليس فيما دون (^٣) خمسة أوسق من التمر صدقة، ولا فيما دون خمس أواق من الورق صدقة، وليس فيما دون خمس ذود من الإبل صدقة\" (^٤).\n_________\n(^١) الحديث في مصنفه (٤/ ١٤٢/ ٧٢٥٨).\n(^٢) كذا قال عبد الرزاق، والحديث عند جميع الرواة عن مالك في الموطأ هو عن محمد بن عبد الرحمن بن أبي صعصعة، كما قال ابن عبد البر (التمهيد، ١٣/ ١١٣).\nثم عبد الله بن عبد الرحمن بن أبي صعصعة، إنما يروي عن أبي سعيد الخدري، ولا رواية له عن أبيه (تهذيب الكمال، ١٥/ ٢٠٨). وأما ولداه محمد، وعبد الرحمن، فلمالك رواية عنهما، ولعل المقصود بهذا الحديث هو عبد الرحمن بن عبد الله، فوقع القلب في التسمية، كما أشار المزي إلى ذلك (تهذيب الكمال، ١٧/ ٢١٦)، وكذلك ذكر الإمام أحمد أن سفيان بن عيينة يخطئ في اسمه فيقول: عبد الله بن عبد الرحمن، وأن الصواب: عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة (المسند، ٣/ ٦)، وقد وقع عبد الرزاق في مثل هذا في حديث يرويه مالك عن عبد الرحمن بن عبد الله بن أبي صعصصة، فرواه عبد الرزاق عنه، فقال: عن عبد الله بن عبد الرحمن (انظر: مسند الإمام أحمد، ٥٧/ ٣، التمهيد، ١٩/ ٢١٩). وحيث ثبت هذا، فثم خطأ آخر، وذلك أنه جعل الحديث عن مالك، عن عبد الرحمن =\n⦗٣٢٥⦘ = ابن عبد الله، وقد تقدم أن الصواب عن مالك عن محمد بن عبد الله، ولم أقف على من روى هذا الحديث من طريق عبد الرحمن بن عبد الله بن أبي صعصعة، إلا ما سيذكره المصنف في الحديث الذي بعد هذا، وسيأتي ما فيه.\n(^٣) (م ٢/ ١٣٤ /ب).\n(^٤) لم أجد من رواه من هذا الطريق. وقد رواه البخاري عن عبد الله بن يوسف، عن مالك، عن محمد بن عبد الرحمن بن أبي صعصعة (نسبه إلى جده)، عن أبي سعيد الخدري (كتاب الزكاة، باب ليس فيما دون خمس ذود صدقة، ٣/ ٣٢٢)، وعن مسدد، عن يحيى القطان، عن مالك به أيضا (كتاب الزكاة، باب ليس فيما دون خمسة أوسق صدقة، ٣/ ٣٥٠). ورواه أحمد عن عبد الرحمن بن مهدي، عن مالك به أيضا (المسند، ٣/ ٦٠). وقد رمز الحافظ لابن خزيمة عند ما ذكر هذا الحديث في الإتحاف (٥/ ٢٨٩/ ٥٤٢٥)، وابن خزيمة إنما روى الحديث من طريق ابن وهب، عن مالك، عن محمد بن عبد الرحمن بن أبي صعصعة، وليس عن عبد الله بن عبد الرحمن كما رواه المصنف (صحيح ابن خزيمة، ٤/ ٣٦ /٢٣٠٣).\nوفي رواية البخاري للحديث من طريق مالك استدراك على ابن عبد البر حيث قال: إن البخاري لم يخرج هذا الحديث لعدم شهرة محمد بن عبد الله بن أبي صعصعة، وأبيه. وقال أيضا: \"اتفق ابن إسحاق، والوليد بن كثير على مخالفة مالك في هذا الحديث، فجعلاه عن محمد هذا، عن يحيى بن عمارة، وعباد بن تميم، عن أبي سعيد. وجعله مالك عن محمد، عن أبيه، عن أبي سعيد، وهو عند أكثر أهل =\n⦗٣٢٦⦘ = العلم بالحديث وهم من مالك، والله أعلم\" (التمهيد، ١٣/ ١١٤ - ١١٦). ويرده ما رواه البيهقي بإسناده عن محمد بن يحيى الذهلي، أنه قال: إن الحديث محفوظ عن محمد بن عبد الرحمن، عن ثلاثة من الشيوخ: أبوه، ويحيى بن عمارة، وعباد بن تميم، ثلاثتهم عن أبي سعيد (السنن الكبرى، ٤/ ١٣٤).","vol":"8","page":324},{"text":"٣٣٥٦ - ز- حدثنا الصائغ (^١) -بمكة- حدثنا سعيد بن منصور، حدثنا هشيم (^٢)، أخبرنا يحيى بن سعيد (^٣)، عن عبد الله بن عبد الرحمن الأنصاري، عن أبيه، عن أبي سعيد، عن النبي ﷺ بمثله. والوسق ستون صاعًا (^٤).\n_________\n(^١) محمد بن إسماعيل بن سالم القرشي.\n(^٢) ابن بشير السلمي.\n(^٣) الأنصاري.\n(^٤) أخرجه أبو يعلى عن زكريا بن يحيى زحمويه، قال: حدثنا هشيم، عن يحيى بن سعيد، عن عبد الله بن فلان الأنصاري، عن أبيه، عن أبي سعيد بمثله سواء (المسند، ٢/ ١١/ ١٠٣٠). ورواه ابن حبان عن أبي يعلى، حدثنا زكريا بن يحيى الواسطي، حدثنا هشيم، عن يحيى بن سعيد الأنصاري، عن عمرو بن يحيى الأنصاري، عن أبيه، عن أبي سعيد الخدري بمثله أيضا (الإحسان، ٨/ ٧٦/ ٣٢٨٢). هكذا رواه سائر أصحاب يحيى بن سعيد الأنصاري، منهم يزيد بن هارون، وهمام بن يحيى، عند المصنف، وقد تقدم حديثهما (ح ٣٣٣٦، ٣٣٣٧)، وعبد الوهاب الثقفي، وهو من أثبت أصحاب يحيى بن سعيد الأنصارى- (سؤالات أبي عبد الله بن بكير للدارقطني، ص ٤٩) -وحديثه عند البخاري، (كتاب الزكاة، باب زكاة الورق، ٣/ ٣١٠)، ومنهم الليث بن سعد، وعبد الله بن إدريس عند مسلم، (كتاب الزكاة، ٢/ ٦٧٤)، وحماد بن زيد عند النسائي، (المجتبى، كتاب الزكاة، باب زكاة الورق، ٥/ ٣٦/ ٢٣٧٢)، وأبو بكر =\n⦗٣٢٧⦘ = ابن عياش عند الدارقطني (السنن، ٢/ ١٢٩). فإن كان هشيم حفظه، فيمكن أن يكون الحديث عند يحيى بن سعيد على الوجهين، عن عمرو بن يحيى، وعن عبد الرحمن ابن عبد الله بن أبي صعصعة (وقول هشيم: عبد الله بن عبد الرحمن، حصل منه قلب في اسمه، كما تقدم نحوه عن عبد الرزاق، فإن يحيى بن سعيد إنما يروي عن عبد الرحمن بن عبد الله بن أبي صعصعة (تهذيب الكمال، الموضع السابق)، وإلا فالعدد أولى بالحفظ من واحد، ولم أقف على أقوال النقاد في هذا الاختلاف، فالعلم عند الله.\nويبقى القول في الزيادة التي ذكرها في آخر الحديث، وهي قوله: والوسق ستون صاعا. وقد وقع ذكرها في حديث أبي بكر بن عياش، عن يحيى بن سعيد عند الدارقطني (الموضع السابق)، كما وردت في رواية أبي البختري، عن أبي سعيد الخدري مرفوعا عند ابن ماجه (كتاب الزكاة، باب الوسق ستون صاعا، ١/ ٥٨٦ /١٨٣٢)، وهو منقطع. ورويت أيضا من حديث جابر بن عبد الله عند الدارقطني (السنن، ٢/ ٩٨)، وفي إسناده يزيد بن سنان، وابنه محمد، وكلاهما ضعيف (تقريب التهذيب)، كما رويت من حديث عائشة، وسيأتي عند المصنف (ح ٣٣٦١). وقد صحح هذه اللفظة الشيخ الألباني (الإرواء، ٣/ ٢٨٠)، وصحح الحديث بها ابن حبان (الموضع السابق)، وبمجموع هذه الطرق يترجح أنها صحيحة. والله أعلم.","vol":"8","page":326},{"text":"٣٣٥٧ - ز- حدثنا حنبل بن إسحاق، حدثنا داود بن عمرو (^١)، ح.\nوحدثنا التَّرْقُفي (^٢)، حدثنا يَسْرة بن صفوان (^٣)، حدثنا محمد ابن\n⦗٣٢٨⦘ مسلم (^٤)، عن عمرو بن دينار، عن جابر، وأبي سعيد، قالا: قال رسول الله ﷺ: \"لا صدقة في الزرع ولا في الكرم ولا في النخل، إلا ما بلغ خمسة أوسق، وذلك مائة فرق\" (^٥).\n⦗٣٢٩⦘ قال حنبل: سمعته مع ابن عمي، أحمد بن حنبل (^٦).\n_________\n(^١) ابن زهير الضبي، أبو سليمان البغدادي.\n(^٢) بفتح المثناة وسكون الراء وضم القاف بعدها فاء، نسبة إلى ترقف، بلد في العراق، واسمه عباس بن عبد الله بن أبي عيسى الواسطي، نزيل بغداد، أبو محمد.\n(^٣) يسرة -بفتح المثناة وفتح المهملة- بن صفوان بن جميل اللخمي الدمشقي، أبو صفوان، وقيل أبو عبد الرحمن (الإكمال، ٧/ ٤٢٥).\n(^٤) محمد بن مسلم بن سوْس، وقيل سوْسَن، وقيل سيْسَن الطائفي. وثقه ابن معين، وقال: كان إذا حدث من حفظه يخطئ، وإذا حدث من كتابه فليس به بأس. وكذلك وثقه أبو داود، والعجلي، والفسوي. وضعفه أحمد على كل حال من كتاب ومن غير كتاب، قاله الميموني. وقال الحافظ ابن حجر: صدوق يخطئ. وقال الذهبي: استشهد به مسلم. (انظر: ميزان الإعتدال، ٤/ ٤٠، تهذيب التهذيب، ٩/ ٤٤٤ - ٤٤٥).\n(^٥) أخرجه ابن خزيمة (٤/ ٣٦/ ٢٣٠٥)، والدارقطني (السنن، ٢/ ٩٤)، والبيهقي (٤/ ١٢٨)، والجوزقاني (الأباطيل والصحاح، ٢/ ٧٣/ ٤٥٨)، كلهم من طرق عن داود بن عمرو به. وأخرجه البخاري في التاريخ الكبير (١/ ٢٢٣)، عن يسرة ابن صفوان به. وقد أعل الحديث بعلتين:\nإحداهما: مخالفة محمد بن مسلم لابن عيينة، ويحيى بن سعيد، حيث روياه عن عمرو بن دينار، عن عمرو بن يحيى، عن أبيه، عن أبي سعيد. قال أبو حاتم: حديث محمد بن مسلم خطأ، وابن عيينة أعلم الناس بحديث عمرو بن دينار.\nالثانية: مخالفته لابن جريج، فقد روى عبد الرزاق (المصنف، ٣/ ١٣٩/ ٧٢٥٠)، ومن طريقه ابن خزيمة (٤/ ٣٧/ ٢٣٠٦)، عن ابن جريج، قال: أخبرني عمرو ابن دينار، قال: سمعت عن غير واحد، عن جابر بن عبد الله، فذكره من قوله. ورجحه البخاري، وابن خزيمة.\nفالحديث عن عمرو بن دينار المحفوظ منه حديث أبي سعيد مرفوعا من طريق عمرو بن يحيى، وأما حديث جابر من طريق عمرو بن دينار، فالمحفوظ عنه موقوف =\n⦗٣٢٩⦘ = عليه، وفي سنده جهالة.\nوللحديث أصل من حديث جابر مرفوعا برواية أبي الزبير عنه، وقد تقدم عند المصنف (ح ٣٣٣٢).\nوقد حسن حديث محمد بن مسلم، كل من الجوزقاني، والبوصيري، وأبي عوانة ضمنا، وهو بناءا منهم على متنه فقط، وأما سنده فلا وجه لتحسينه مع ما تقدم من التعليل عن الحفاظ.\nوقد نقل الحافظ ابن حجر عن الدارقطني أنه قال: إسناده صالح، والذين أعلوه معهم زيادة علم. والله أعلم.\n(انظر: التاريخ الكبير، ١/ ٢٢٤، صحيح ابن خزيمة، ٤/ ٣٧، علل ابن أبي حاتم، ١/ ٢١٤، مصباح الزجاجة، ١/ ١١٧، إتحاف المهرة، ٣/ ٢٨٨).\n(^٦) لم أجده في المسند.","vol":"8","page":327},{"text":"٣٣٥٨ - ز- حدثنا الدبري، عن عبد الرزاق (^١)، عن محمد ابن مسلم، عن عمرو بن دينار، عن جابر، قال النبي ﷺ: \"لا صدقة فيما دون خمس أواق، ولا فيما دون خمسة أوسق، ولا فيما دون خمس ذود صدقة\" (^٢).\n_________\n(^١) الحديث في مصنفه (٤/ ٤٠/ ٧٢٥١).\n(^٢) أخرجه الإمام أحمد (المسند، ٣/ ٢٩٢)، وابن خزيمة (٤/ ٣٦/ ٢٣٠٥)، عن محمد ابن يحيى الذهلي، كلاهما عن عبد الرزاق به. وقد تقدم بيان علته في الحديث الذي قبله. وفي م ذكر متن الحديث الذي بعد هذا مع هذا الإسناد، وسقط =\n⦗٣٣٠⦘ = إسناد الحديث الذي بعده.","vol":"8","page":329},{"text":"٣٣٥٩ - ز- حدثنا محمد بن حيويه (^١)، أخبرنا أبو حذيفة (^٢)، حدثنا محمد بن مسلم، عن عمرو بن دينار، عن جابر، قال: قال النبي ﷺ: \"ليس في الزرع شيء حتى يبلغ خمسة أوسق، وفي الرِّقَة (^٣) في كل مائتين خمسة دراهم (^٤) \".\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني.\n(^٢) موسى بن مسعود النهدي البصري. صدوق سيئ الحفظ، وقد تقدم.\n(^٣) بالتخفيف. قال ابن الأثير: هي الفضة والدراهم المضروبة منه، وأصل اللفظة الورق، وهي الدراهم المضروبة خاصة، فحذفت الواو وعوض عنها الهاء (النهاية، ٢/ ٢٥٤).\n(^٤) الحديث تقدم بيان علته. أخرجه الطحاوي عن يزيد بن سنان، عن سعيد ابن أبي مريم، عن محمد بن مسلم به (شرح معاني الآثار، ٢/ ٣٥)، وقال في الجملة الأخيرة: \"ولا في الرقة حتى يبلغ مئتي درهم\"، ويزيد بن سنان ضعيف. وأخرج البيهقي (السنن الكبرى، ٤/ ١٣٤)، الجزء الأخير منه من طريق الحسن ابن علي بن زياد، عن سعدويه، عن محمد بن مسلم به. ولم أرى من تابع أبا حذيفة على \"وفي الرقة في كل مئتين خمسة دراهم\" من حديث جابر. لكن يشهد لها ما في أحاديث أخرى منها حديث محمد بن عبد الرحمن الأنصاري أن في كتاب رسول الله ﷺ، وفي كتاب عمر في الصدقة، فذكره (الأموال لأبي عبيد، برقم ١١٠٦)، وهو مرسل، ورجاله رجال الصحيح.","vol":"8","page":330},{"text":"٣٣٦٠ - ز- حدثنا عمران بن بكّار الحمصي (^١)، حدثنا الربيع\n⦗٣٣١⦘ ابن روح، حدثنا ابن عياش (^٢)، عن يحيى بن يزيد (^٣)، عن زيد بن أبي أنيسة، عن أبي الزبير (^٤)، عن جابر، قال: قال النبي ﷺ: \"ليس فيما دون خمسة أوسق صدقة، والوسق ستون صاعا. وليس فيما دون\n⦗٣٣٢⦘ خمس أواق صدقة، والوقية أربعون درهما\" (^٥).\n_________\n(^١) البرَّاد المؤذن، توفي سنة (٢٧١).\n(^٢) إسماعيل بن عياش بن سليم العنسي، أبو عتبة الحمصي. قال أحمد، وابن معين، والبخاري، وأبو زرعة، وغيرهم: إذا حدث عن الشاميين، فحديثه عنهم جيد، وإذا حدث عن غيرهم، خاصة أهل العراق، وأهل الحجاز، فحديثه مضطرب. والعمل على هذا عند المحدثين، فيقبلون حديثه عن أهل الشام، ويضعفون حديثه عن غيرهم.\n(انظر: تهذيب الكمال، ٣/ ١٧٠ - ١٨٠، شرح علل الترمذي، ٢/ ٧٧٣، فتح الباري، ٩/ ٦٦٥، ١٣/ ٥٤٥).\nتنبيه: وقع في المطبوع من إتحاف المهرة (٣/ ٣٩٦): ابن عباس، وهو خطأ، والصواب ما أثبت وهو الذي في الأصل. وكذلك وقع فيه في اسم شيخه: يحيى بن زيد، والصواب: يحيى بن يزيد، وهو الذي في النسختين اللتين عندي أيضا.\n(^٣) الرُّهاوى، أبو شيبة الجزري. قال البخاري، وأبو نعيم: لا يصح حديثه. وقال ابن حبان: يروي المقلوبات عن الأثبات، فبطل الاحتجاج به. وضعفه الذهبي. وأما أبو حاتم الرازي، فقال: ليس به بأس، أدخله البخاري في الضعفاء، فيحول منه. وقال ابن عدي: لا أرى بروايته بأسا، وأرجو أن يكون صدوقا. وأعاد ابن حبان ذكره في الثقات، وقال: يعتبر بحديثه من غير رواية الضعفاء عنه. وقال الحافظ: مقبول (انظر: الجرح والتعديل، ٩/ ١٨٨، الثقات، ٧/ ٦١٣، المجروحين، ٣/ ١١٥، الكامل، ٦/ ٢٦٨٨، الضعفاء لأبي نعيم، ١٦٤، المغني في الضعفاء، ٢/ ٧٤٦).\n(^٤) محمد بن مسلم بن تدرس المكي.\n(^٥) الحديث في إسناد المصنف يحيى بن يزيد الرهاوي، وهو مقبول حيث يتابع، وقد تابعه يزيد بن سنان، عن زيد بن أبي أنيسة به عند الدارقطني (السنن، ٢/ ٩٨)، ويزيد ضعيف لكنه يعتبر به. وقد تقدم عند المصنف من وجه آخر عن أبي الزبير، عن جابر (ح ٣٣٣٢)، وأصله عند مسلم شاهدا لحديث أبي سعيد.","vol":"8","page":330},{"text":"٣٣٦١ - ز- حدثنا يوسف بن مسلَّم (^١)، حدثنا عبد الكريم [¬*] ابن المعافى (^٢)، حدثنا موسى بن طلحة الطلحي (^٣)، عن منصور بن المعتمر، عن إبراهيم، عن الأسود، عن عائشة، أن نبي الله ﷺ قال: \"ليس فيما\n⦗٣٣٣⦘ دون خمسة أوسق صدقة\"، قال: والوسق ستون صاعا. وقال النبي ﷺ: \"يجزئ من الغسل من الجنابة صاع من الماء، وفي الوضوء المد\" (^٤).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن عمران الموصلي نزيل المصيصة. قال أبو حاتم: كان ثقة رضا (الجرح والتعديل، ٦/ ٦٣).\n(^٣) كذا في الأصل، وقال الحافظ في إتحاف المهرة (٦/ق ٦٦ ب)، مستنكرا هذه الرواية: كذا قال. اهـ. والصواب صالح بن موسى بن طلحة الطلحي، فإنه هو المعروف برواية هذا الحديث، وقد قال الطبراني، والدارقطني: لم يرو هذا الحديث عن منصور بن المعتمر، إلا صالح بن موسى (المعجم الأوسط، ١/ ٢٢٦/ ٣٤١، السنن، ٢/ ١٢٨). ولعله أبو موسى بن طلحة الطلحي، فسقطت كلمة (أبو)، فوقع الخطأ، وصالح بن طلحة كان يكنى أبا موسى، ووردت الرواية في المعجم الأوسط كذلك، والله أعلم.\nوأما أقوال النقاد فيه، فقال ابن معين: ليس بثقة. وقال البخاري: منكر الحديث. وقال النسائي، وأبو نعيم، وابن حجر: متروك. (انظر: الضعفاء الصغير، ١٢١، الضعفاء لأبي نعيم، ٩٣، تهذيب الكمال، ١٣/ ٩٦).\n(^٤) أخرجه الطبراني، والدارقطني (الموضعين السابقين)، من طرق عن صالح بن موسى، عن منصور بن المعتمر بنحوه. واللفظ عندهما أطول مما عند المصنف، وفيه: \"جرت السنة من رسول الله ﷺ أنه ليس فيما دون خمسة أوساق زكاة\". وفي الوضوء، قالت: \"برطلين\" بدل \"المد\". وإسناد الحديث ضعيف جدا لحالة صالح بن موسى، والمتن صحيح. أما ذكر الصدقة فقد ثبت من حديث أبي سعيد كما تقدم، وأما تفسير الوسق، فله أصل في الرفع لوروده من عدة طرق كما قرر قبل (ح ٣٣٥٦). وأما ذكر الوضوء فقد ورد من حديث أنس: \"كان النبي ﷺ يغتسل بالصاع إلى خمسة أمداد، ويتوضأ بالمد\"، وهو متفق عليه (صحيح البخاري، كتاب الوضوء، باب الوضوء بالمد، ١/ ٣٠٤، صحيح مسلم، كتاب الحيض، باب القدر المستحب من الماء في غسل الجنابة إلخ، ١/ ٢٥٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عبد الكريم)، صوابه: عبد الكبير، كما في النسخ الخطية (كوبريللو: ٢/ ق ٢١٩/ ب)، وهو على الصواب في مطبوعة دار المعرفة (٢٦٦٤)، وإتحاف المهرة (٢١٥٨٩).","vol":"8","page":332},{"text":"٣٣٦٢ - ز- أخبرنا الدبري، وغيره، عن عبد الرزاق (^١)، عن معمر، عن سهيل (^٢)، عن أبيه، عن أبي (^٣)، هريرة، قال: قال رسول الله ﷺ (^٤): \"ليس فيما دون خمسة أوسق صدقة، وليس فيما دون خمس ذود صدقة، وليس فيما دون خمس أواق صدقة\" (^٥).\n_________\n(^١) الحديث في مصنفه (٤/ ١٣٩/ ٧٢٤٩).\n(^٢) ابن أبي صالح، ذكون السمان، أبو يزيد المدني.\n(^٣) (م ٢/ ١٣٥/ أ).\n(^٤) في (م): قال النبي ﷺ.\n(^٥) الحديث في إسناده سهيل بن أبي صالح، وهو صدوق إلا أنه اختلط، ولم يتميز سماع =\n⦗٣٣٤⦘ = معمر منه (الكواكب النيرات، ٢٤٦، ٢٤٧). وفي الإسناد علة أخرى، وهي ما سيذكره المصنف عن أحمد أن الحديث ليس في أصل عبد الرزاق، وإنما هو حديث ابن المبارك. وحسن ابن عبد البر إسناده (التمهيد، ٢٠/ ١٣٥)، والمتن يشهد له حديث أبي سعيد الخدري.","vol":"8","page":333},{"text":"٣٣٦٣ - ز- حدثنا محمد بن حيويه (^١)، حدثنا نعيم بن حماد (^٢)، حدثنا ابن المبارك (^٣)، عن معمر، بإسناده مثله (^٤).\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني.\n(^٢) ابن معاوية الخزاعي، المروزي نزيل مصر.\n(^٣) عبد الله بن المبارك.\n(^٤) أخرجه الطحاوى عن صالح بن عبد الرحمن، عن نعيم به. وأخرجه الإمام أحمد، عن علي بن إسحاق، وعتاب، كلاهما عن ابن المبارك به (المسند، ٢/ ٤٠٢، ٤٠٣). وفي إسناد المصنف نعيم بن حماد، وقد تقدمت ترجمته، وذكر ابن عدي عامة ما أنكر عليه، وليس هذا الحديث منها. وقد تابعه علي بن إسحاق السلمي، وعتاب بن زياد الخراساني عند أحمد.","vol":"8","page":334},{"text":"٣٣٦٤ - ز- حدثنا الصومعي (^١)، حدثنا نعيم بن حماد، حدثنا ابن المبارك، عن معمر، عن سهيل بنحوه.\nقال أبو بكر الصَّومعي: قلتُ لأحمد بن حنبل: فإن عبد الرزاق رواه عن معمر؟ قال: أنا كتبته من أصله، وليس هذا فيه. والحديث\n⦗٣٣٥⦘ حديث ابن المبارك (^٢).\n_________\n(^١) محمد بن أبي خالد، أبو بكر الطبري.\n(^٢) هذا يدل على أن رواية الدبري والتي رويت بها النسخة المطبوعة من مصنف عبد الرزاق، فيها بعض المخالفات لما في أصل عبد الرزاق، ولما رواه كبار أصحابه، ويقوي قول من يضعف رواية الدبري عن عبد الرزاق بناءا على سماعه منه بأخرة.\nوالله أعلم هذا وإخراج أبي عوانة لطريق عبد الرزاق المتقدمة محمول على إرادة بيان علتها حيث وقع التصريح بها بهذا النقل عن الإمام أحمد.","vol":"8","page":334},{"text":"٣٣٦٥ - ز- حدثنا بشر بن موسى، حدثنا الحميدي (^١)، حدثنا العَلاء بن عبد الجبار، عن محمد بن مسلم بن سَيْسَن الطائفي، عن عمرو ابن دينار، عن جابر بن عبد الله أنَّ النبي ﷺ قال: \"ليس فيما دون خمسة (^٢) أوسق صدقة (^٣) \".\n_________\n(^١) عبد الله بن الزبير المكي. ولم أره في مسنده المطبوع.\n(^٢) في الأصل: خمس، والصواب ما أثبت.\n(^٣) تقدم مثله برقم (ح ٣٣٥٧ - ٣٣٦٠).","vol":"8","page":335},{"text":"<span data-type='title' id=toc-531>باب بيان إباحة نصف العشر مما يسقى بالسانية </span>(^١)\n_________\n(^١) السانية: هي الناقة التي يستقى عليها، وجمعها السواني (النهاية، ٢/ ٤١٥).","vol":"8","page":336},{"text":"٣٣٦٦ - حدثنا يونس بن عبد الأعلى، وابن أخي ابن وهب (^١)، قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، قال: حدثني أبو الزبير (^٢)، أنه سمع جابرًا (^٣)، يذكر أن رسول الله ﷺ قال: \"فيما سقت السماء والغيم العشر، وفيما سقي بالسانية نصف العشر\" (^٤).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب المصري.\n(^٢) محمد بن مسلم بن تدرس المكي.\n(^٣) ابن عبد الله الأنصاري. وقد وقع في النسختين: جابر، بالرفع، والصواب ما أثبت.\n(^٤) رواه مسلم عن أبي الطاهر، وهارون بن سعيد، وعمرو بن سواد، والوليد بن شجاع، كلهم عن ابن وهب به (كتاب الزكاة، باب ما فيه العشر أو نصف العشر، ٢/ ٦٧٥).","vol":"8","page":336},{"text":"٣٣٦٧ - ز- حدثنا ابن أخي ابن وهب، [قال: حدثني عمي (^١)، ح.\nوحدثنا محمد بن حيويه (^٢)، حدثنا ابن أبي مريم (^٣)، قال: أخبرنا ابن وهب] (^٤)، أخبرنا يونس بن يزيد، عن ابن شهاب، عن سالم (^٥)، عن أبيه،\n⦗٣٣٧⦘ أن النبي ﷺ قال: \"فيما سقت السماء والعيون والأنهار، أو كان عَثَريًّا العشر (^٦)، وفيما سقي بالنَّضْح (^٧) نصف العشر\" (^٨).\n_________\n(^١) عبد الله بن وهب.\n(^٢) محمد بن يحيى بن موسى الإسفراييني.\n(^٣) سعيد بن الحكم بن أبي مريم.\n(^٤) ما بين المعقوفين سقط من م.\n(^٥) ابن عبد الله بن عمر.\n(^٦) عَثَرِيًّا: بفتح المهملة والمثلثة وكسر الراء وتشديد التحتانية، وهو الذي يشرب بعروقه من ماء المطر يجتمع في حفيره (النهاية، ٣/ ١٨٢، فتح الباري، ٣/ ٣٤٩).\n(^٧) النضح: بفتح النون وسكون المعجمة بعدها مهملة، وهو السقي بالرشاء، والرشاء حبل البعير الذي يستقى به، ويسمى البعير الناضح (كتاب الأموال، ٥٧٩، معالم السنن، مع سنن أبي داود، ٢/ ٢٥٢، فتح الباري، ٣/ ٣٤٩).\n(^٨) الحديث لم يخرجه مسلم، فهو من الزوائد. وأخرجه البخاري عن سعيد بن أبي مريم به (كتاب الزكاة، باب العشر فيما يسقى من ماء السماء وبالماء الجاري، ٣/ ٣٤٧).","vol":"8","page":336},{"text":"٣٣٦٨ - ز- حدثنا كَيْلَجَة محمد بن صالح (^١)، حدثنا أبو حذيفة (^٢)، حدثنا عبد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"فيما سقت السماء العشر وفيما سقي بالنضح نصف العشر (^٤).\n_________\n(^١) محمد بن صالح بن عبد الرحمن البغدادي الأنماطي، وكيلجة بتحتانية ساكنة وجيم.\n(^٢) موسى بن مسعود النهدي البصري.\n(^٣) العمري.\n(^٤) الحديث في إسناده عبد الله بن عمر العمري، وقد رواه ابن أبي حاتم، من طريق محمد بن المثنى، عن محمد بن خالد بن عثمة، عن عبد الله بن عمر به. وسئل عنه أبو زرعة، فقال الصحيح عن ابن عمر موقوف (علل ابن أبي حاتم، ١/ ٢٢٤). رواه الليث، وموسى بن عقبة، كلاهما عن نافع، عن ابن عمر موقوفا (كتاب الأموال، ٥٧٧). هنا آخر لوحة ١٣٥ أمن نسخة م، وما بعده مفقود إلى قوله في (ح =\n⦗٣٣٨⦘ = ٣٣٩٤) \"مثل أجر من\" في اللوحة ٨١ ب.","vol":"8","page":337},{"text":"٣٣٦٩ - ز- حدثنا الدبري، عن عبد الرزاق (^١)، عن عبيد الله ابن عمر، عن نافع، عن ابن عمر، عن عمر، قال: \"ما سقت الأنهار والسماء والعيون العُشور (^٢)، وما سقي بالرشاء فنصف العشر (^٣) \".\n_________\n(^١) الحديث في مصنفه (٤/ ١٣٤/ ٧٢٣٥).\n(^٢) العُشور: بضم العين، جمع عشر، وقد قيل في ضبطه بفتح العين، وصوّب النووي الوجه الأول (النهاية، ٣/ ٢٣٧، شرح النووي على صحيح مسلم، ٧/ ٥٤).\n(^٣) أخرجه الدارقطني من طريق عبد الرحمن بن بشر، عن عبد الرزاق به (السنن، ٢/ ١٣٠). وهذا أحد الأحاديث التي اختلف فيها سالم، ونافع، عن ابن عمر، واختلف الحفاظ في الترجيح بينهما، فرجح أحمد، والنسائي، والدارقطني قول نافع.\nوقال ابن عبد البر: \"القول فيها قول سالم، ولم يلتفت الناس فيها إلى نافع\".\nومقتضى صنيع البخاري ترجيح رواية سالم، فاقتصر عليها في الصحيح، ولم يورد غيرها. ولعل هذا الاختلاف هو الذي جعل الإمام مسلم اكتفى بإيراد المتن من حديث جابر بن عبد الله مقتصرًا عليه، والله أعلم. (انظر: التمهيد، ٩/ ٢١٣، تحفة الأشراف، ٥/ ٣٠٩، شرح علل الترمذي، ٢/ ٦٦٦ - ٦٦٧).","vol":"8","page":338},{"text":"<span data-type='title' id=toc-532>باب ذكر الخبر الدال على إيجاب الزكاة على الذهب والفضة، والتشديد في منعها</span>","vol":"8","page":339},{"text":"٣٣٧٠ - حدثنا يونس بن عبد الأعلى الصدفي، حدثنا ابن وهب، قال: أخبرني هشام بن سعد، عن زيد بن أسلم، عن أبي صالح (^١)، عن أبي هريرة، أن رسول الله ﷺ قال: \"ما من صاحب ذهب ولا فضة لا يؤدي حقها، إلا جعلت له يوم القيامة صفائح (^٢)، ثم حُمِي عليها في نار جهنم يُكوى بها جبينه وجبهته وظهره، في يوم كان مقداره خمسين ألف سنة، حتى يُقضى بين الناس، فيرى سبيله (^٣)، إما إلى الجنة، وإما إلى النار. وما من صاحب إبلٍ لا يؤدي حقها -ومن حقها حَلَبُها (^٤) يوم وِرْدِها (^٥) - إلا أُتي بها يوم القيامة لا يفقد منها فصيلا (^٦) واحدًا،\n⦗٣٤٠⦘ ثم بُطح (^٧) لها بقاع قَرْقَر (^٨)، تَطَؤُه بأخفافها وتَقرِضه (^٩)، بأفواهها، كلما مر عليه آخرها كر عليه أولها (^١٠)، في يوم كان مقداره خمسين ألف\n⦗٣٤١⦘ سنة، حتى يُقضى بين الناس، فيرى سبيله، إما إلى الجنة وإما إلى النار.\nوما من صاحب بقر، ولا غنم لا يؤدي حقها، إلا أُتي بها يوم القيامة، إلا بطح لها بقاع قرقر ليس فيها عَضْباءُ (^١١)، ولا عَقْصاءُ (^١٢)، ولا جَلْحاءُ (^١٣)، تطؤه بأظلافها (^١٤)، وتَنْطِحه (^١٥)، بقرونها، كلما مر عليه أوَّلها كر عليه آخرُها، حتى يُقضى بين الناس فيرى سبيله، إما إلى الجنة، وإما إلى النار\". قالوا: يا رسول الله، فصاحب الخيل؟ قال: \"هي لثلاثة، لرجل أجر، ولرجل ستر، ولرجل وزر. فأما من ربطها عُدَّة (^١٦) في سبيل الله فإنه لو طَوَّل (^١٧) لها في مَرْج (^١٨) خَصْب (^١٩)، أو في روضة (^٢٠)، كتب الله له عدد ما أكلت حسنات، وعدد أرواثها حسنات، ولو\n⦗٣٤٢⦘ انقطع طِوَلُها (^٢١) ذلك فاسْتَنَّت شرَفًا أو شَرَفين (^٢٢)، كتب الله له عدد آثارها حسنات، ولو مرت بنهر عجَّاج (^٢٣)، لا يريد السقي به، فشربت منه، كتب الله له عدد ما شربت حسنات. ومن ارتبطها تَغَنيًّا وتَعَفُّفًا، ثم لم ينس حق الله في رقابها وظهورها، كانت له سترا من النار. ومن ارتبطها فخْرا ورِياءً ونِواءً (^٢٤) على المسلمين، كانت له وزرا يوم القيامة\". قالوا: فالحُمُرُ، يا رسول الله؟ قال: \"لم ينزل عليّ في الحمر شيء إلا هذه الآية الجامعة الفاذة (^٢٥): ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا\n⦗٣٤٣⦘ يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ﴾ (^٢٦).\n_________\n(^١) ذكوان السماني المدني.\n(^٢) جمع صفيحة، وهي كل عريض من حجارة أو لوح ونحوها (تاج العروس، ٣/ ٥٤٥).\n(^٣) بالرفع، أو النصب، على أن الفعل مبني للمفعول، أو للفاعل (شرح النووي على صحيح مسلم، ٧/ ٦٥).\n(^٤) بفتح اللام، وصحح القاضي عياض السكون، والمعنى: يحلبها على الماء ليصيب الناس من لبنها. (مشارق الأنوار، ١/ ١٩٤، النهاية، ١/ ٤٢١).\n(^٥) بكسر الواو، وهو اليوم الذي ترد فيه الماء، وذلك لأجل المحتاجين النازلين حول الماء ومن لا لبن له. (مشارق الأنوار، ٢/ ٢٨٣).\n(^٦) الفصيل هو الذي فصل عن أمه، والفصال الفطام (غريب الحديث لأبي عبيد، ٣/ ٧٠)، =\n⦗٣٤٠⦘ = ومنه قوله تعالى: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا﴾ [الأحقاف: ١٥].\n(^٧) ألقى على وجهه لتطأه (النهاية، ١/ ١٣٤). وقال القاضي عياض: ليس من شرط البطح كونه على الوجه، وإنما هو في اللغة بمعنى البسط والمد، فقد يكون على وجهه أو على ظهره. (شرح النووي على صحيح مسلم، ٧/ ٦٤).\n(^٨) قَرْقَر القاع: المكان المستوي، ليس فيه ارتفاع ولا انخفاض، جمعه قيعان، ويقال في الجمع أيضا: القيعة. وقَرْقَر: المستوي أيضا. (غريب الحديث، ٢/ ٢٣٨ - ٢٣٩، مشارق الأنوار، ٢/ ١٩٧، ١٨١).\n(^٩) قال أبو عبيد: القرض يكون في أشياء منها القطع، ومنه سمى المقراض، لأنه يقطع (غريب الحديث، ٤/ ١٤٩).\n(^١٠) عند مسلم: \"كلما مر عليه أولاها رد عليه أخراها\" في الموضعين. قال القاضي عياض: فيه قلب وتغيير، لأن الرد إنما يكون للأول الذي مر، وأما الآخر، فلم يمر بعد، وصواب الكلام ما في الطريق الآخر: \"كلما مر عليه أخراها رد عليه أولاها\"، وأقره النووي. وقد يجاب بأن المقصود تتابعها في المرور، والله أعلم (شرح النووي، ٣/ ١٢٣، فتح الباري، ٣/ ٢٦٩). والروايات عن أبي هريرة مختلفة في ذكر هذا التتابع، فلعله من تصرف الرواة بناء على اتحاد المعنى، والعلم عند الله (انظر الروايات: كتاب الصلاة لمحمد بن نصر المروزي، برقم: ١٠٨٤، معجم الطبراني الأوسط، برقم ٢٠٩٠، المستدرك، ١/ ٤٠٣، السنن الكبرى، ٧/ ٣، شرح السنة للبغوي، ٥/ ٤٨١/ ١٥٦٣). وورد عند أبي عوانة في الموضع الأول على الوجه الذي ليس فيه إشكال، وفي الموضع الثاني بخلافه.\n(^١١) المكسورة القرن. (غريب الحديث، ٢/ ٢٠٧).\n(^١٢) الملتوية القرن. (مشارق الأنوار، ٢/ ١٠٠).\n(^١٣) التي لا قرن لها. (المصدر نفسه، ١/ ١٤٩).\n(^١٤) جمع ظلف، وهو للبقر والغنم كالحافر للفرس والبغل. (النهاية، ٣/ ١٥٩).\n(^١٥) بالكسر والفتح، والكسر أفصح. (شرح النووي، ٧/ ٦٥).\n(^١٦) بالضم أي الاستعداد. (مختار الصحاح، ٤١٦).\n(^١٧) بفتح الواو المشددة، شدها في الحبل، وطوّل لها لترعى. (النهاية، ٣/ ١٤٥، فتح الباري، ٦/ ٦٤).\n(^١٨) موضع الكلأ، وأكثر ما يكون ذلك في المطمئن من الأرض. (التمهيد، ٤/ ٢٠٧).\n(^١٩) ضد الجدب. (النهاية، ٢/ ٣٦).\n(^٢٠) الموضع المرتفع. (التمهيد، الموضع السابق).\n(^٢١) بكسر الطاء، الحبل الطويل يشد أحد طرفيه في وتد أو غيره والطرف الآخر في يد الفرس يدور فيه ويرعى، ولا يذهب لوجهه، ويقال له طيل أيضا، بالياء، وبه وردت بعض روايات الحديث.\nالنهاية لابن الأثير (٣/ ١٤٥).\n(^٢٢) أي عدت شوطا أو شوطين، والاستنان أن تلج في عدوها، في إقبالها وإدبارها، والشرف ما ارتفع من الأرض (النهاية، ٢/ ٤٦٣، التمهيد، ٤/ ٢٠٧، ٢٠٩).\n(^٢٣) بالتشديد، أي كثير الماء، كأنه يعج من كثرته وصوت تدفقه، والعج رفع الصوت.\n(النهاية، ٣/ ١٨٤، مختار الصحاح، ٤١٣).\n(^٢٤) بكسر النون ممدودا، أي معادة لهم، يقال ناويت الرجل نواءا، ومناوأة، وأصله من النهوض، لأن من عاديته وحاربته ناء إليك أي نهض، ونوت إليه. (مشارق الأنوار، ٢/ ٣١).\n(^٢٥) بالفاء وتشديد المعجمة، وهي المنفردة العلية المِثْل في بابها. (مشارق الأنوار، ٢/ ١٥٠).\n(^٢٦) رواه مسلم عن يونس بن عبد الأعلى به، وذكره بمعنى حديث حفص بن ميسرة (كتاب الزكاة، باب إثم مانع الزكاة، ٢/ ٦٨٢)، وأشار إلى بعض اختلاف ألفاظ الروايتين. ومما لم يذكره أن في رواية حفص: \"وأما التي هي له ستر، فرجل ربطها في سبيل الله .... \"، وفي رواية هشام: \"فرجل ربطها تغنيا وتعففا .... \". وفي الإسناد هشام بن سعد، وقد تكلم فيه من قبل حفظه، لكنه كما قال أبو داود: هو أثبت الناس في زيد بن أسلم (تهذيب الكمال، ٣٠/ ٢٠٨)، وحديثه هذا من روايته عن زيد بن أسلم. وأخرج البخاري بعضه، وهو الجزء الذي فيه ذكر الخيل إلى آخره، عن عبد الله بن مسلمة، عن مالك، عن زيد بن أسلم به (كتاب الجهاد، باب الخيل لثلاثة، ٦/ ٦٣).","vol":"8","page":339},{"text":"٣٣٧١ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن بكير -يعني ابن الأشج (^١)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ بنحو ذلك أيضا. وفي هذا الحديث قال: \"إذا لم يؤد المرء حق الله، أو الصددقة في إبله (^٢)، اختصره يونس.\n_________\n(^١) بكير بن عبد الله بن الأشج.\n(^٢) رواه مسلم عن هارون بن سعيد الأيلي، عن ابن وهب به، وقال: وساق الحديث بنحو حديث سهيل، عن أبيه (الموضع السابق)، وسيأتي حديث سهيل عند المصنف (ح ٣٣٨٢، ٣٣٨٣). وذكره البخاري تعليقا (كتاب الزكاة، باب زكاة البقر، ٣/ ٣٢٣).","vol":"8","page":343},{"text":"٣٣٧٢ - حدثنا أحمد بن مُلاعِب، حدثنا سُويد بن سعيد (^١)، حدثنا حفص بن ميسرة، عن زيد بن أسلم، أن أبا صالح، ذكوان، أخبره أنه سمع أبا هريرة يقول: قال النبي ﷺ: \"ما من صاحب ذهب ولا فضة لا يؤدي حقها … \"، وذكر الحديث بطوله (^٢).\n_________\n(^١) الحدثاني، أبو محمد الأنباري. قال غير واحد: صدوق عمي فصار يلقن ما ليس من حديثه. وقال أبو زرعة: كتبه صحاح. وأخرج له مسلم في الأصول فعيب عليه في ذلك، وأجاب ﵀: من أين كنت آتي بنسخة حفص بن ميسرة؟ قال الذهبي: ما كان له أن يخرج له في الأصول، وليته عضد أحاديث حفص بن ميسرة بأن رواها بنزول درجة أيضا. في رواية مسلم له نسخة حفص ما يدل على أنه روى عنه من كتابه، وقد قال أبو زرعة: كتبه صحاح. وقد وصف بالتدليس، وجعله الحافظ ابن حجر في المرتبة الرابعة انظر: تهذيب الكمال. (١٢/ ٢٥٣؛ ميزان الإعتدال، ٢/ ٢٤٨؛ سير أعلام النبلاء، ١١/ ٤١٨؛ تعريف أهل التقديس، ١٢٧؛ الكواكب النيرات، ٤٧١).\n(^٢) رواه مسلم عن سويد بن سعيد به، وصدر به الباب. (كتاب الزكاة، باب إثم مانع الزكاة، ٢/ ٦٨٠). والحديث ثابت من غير طريقه كما في الطرق المتقدمة.","vol":"8","page":344},{"text":"<span data-type='title' id=toc-533>باب ذكر الخبر الدال على إيجاب أداء الزكاة من الإبل، والبقر، والغنم، والتشديد في منعها، وبيان الحقوق التي يجب فيها سوى الصدقات</span>","vol":"8","page":345},{"text":"٣٣٧٣ - حدثنا إبراهيم بن عبد الله بن عمرو بن أبي الخَيْبَري (^١) القصَّار، -بالكوفة- حدثنا وكيع بن الجرّاح، حدثنا الأعمش، عن المَعْرور ابن سُويد، عن أبي ذر (^٢)، قال: انتهيت إلى النبي ﷺ وهو جالس في ظل الكعبة، فلما رآني مقبلا، قال: \"هم الأخسرون ورب الكعبة. قال: فجئت حتى جلست فلم أتقارَّ (^٣) أن قمت. فقلت: يا رسول الله، فداك أبي وأمي، من هم؟ قال: \"هم الأكثرون أموالا إلا من قال بالمال هكذا، وهكذا، وهكذا (^٤)، بين يديه، وخلفه، وعن يمينه، وعن شماله، وقليل ما هم\" (^٥).\n_________\n(^١) بالخاء المعجمة بعدها ياء التحتية ثم موحدة، نسبة إلى خيبر.\n(^٢) جندب بن جنادة الغفاري.\n(^٣) لم ألبث، وأصله وأتقارر، فأدغمت الراء في الراء. (النهاية، ٤/ ٣٨).\n(^٤) ورد عند البيهقي في السنن الكبرى (٤/ ٩٧)، من طريق أبي بكر بن أبي شيبة، عن وكيع، وفيه: هكذا، وهكذا، أربع مرات.\n(^٥) رواه مسلم عن أبي بكر بن أبي شيبة، عن وكيع به، وزاد: \"ما من صاحب إبل، ولا بقر، ولا غنم .. \"، وسيأتي عند المصنف من طرق أخرى عن الأعمش بالزيادة. ورواه أيضا عن أبي كريب، عن أبي معاوية، عن الأعمش بنحو حديث وكيع، غير =\n⦗٣٤٦⦘ = أنه قال: \"والذي نفسي بيده! ما على الأرض رجل يموت فيدع إبلا، أو بقرا، أو غنما، لم يؤد زكاتها\" (كتاب الزكاة، باب تغليظ عقوبة من لا يؤدي الزكاة، ٢/ ٦٨٦). وأخرجه البخاري عن عمر بن حفص، عن أبيه حفص بن غياث، عن الأعمش به، بمثل حديث أبي بكر بن أبي شيبة عند مسلم (كتاب الزكاة، باب زكاة البقر، ٣/ ٣٢٣). وبرواية البخاري هذه تزول علة تدليس الأعمش، فإنه رواه من طريق حفص، وكان يميز بين ما صرح به الأعمش بالسماع، وبين ما دلسه. (هدي الساري، ٣٩٨).","vol":"8","page":345},{"text":"٣٣٧٤ - حدثنا الحسن بن عفان العامري (^١)، حدثنا ابن نمير (^٢)، حدثنا الأعمش، عن المعرور بن سويد، عن أبي ذر، قال: انتهيت إلى النبي ﷺ، وهو جالس في ظل الكعبة. فلما رآني مقبلا قال: \"هم الأخسرون، ورب الكعبة قال: فجئت حتى جلست، فجاءني من الغم ما شاء الله، قلت: ما شأني؟ أنزل فيّ شيء؟ قلت: من هم؟ قال: \"الأكثرون أموالا إلا من قال: هكذا، وهكذا، وهكذا، عن يمينه، وعن شماله، ومن خلفه، وقليل ما هم. ما من رجل يموت، فيدع إبلا، أو بقرا، أو غنما، لا يؤدي زكاتها إلا جاءت يوم القيامة، أسمن ما كانت، وأعظمه، تنطحه بقرونها وتطؤه بأخفافها، حتى يُقضى بين الناس، كلما نفدت أخراها عادت عليه أولاها (^٣) \".\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) عبد الله بن نمير الهمداني.\n(^٣) هذا من الطرق التي زادها أبو عوانة عن الأعمش، على ما عند الإمام مسلم، وقد =\n⦗٣٤٧⦘ = بلغ عددها أربعة، وهو من فوائد الاستخراج.","vol":"8","page":346},{"text":"٣٣٧٥ - حدثنا السلمي (^١)، حدثنا عبد الله بن رجاء (^٢)، حدثنا زائدة (^٣)، عن الأعمش، بإسناده إلى قوله: \"حتى يقضى بين الناس\".\n_________\n(^١) أحمد بن يوسف بن خالد السلمي النيسابوري.\n(^٢) ابن عمر ويقال: ابن المثنى الغداني، -بضم الغين المعجمة وبالتخفيف وبعد الألف نون- أبو عمر، ويقال: أبو عمرو.\n(^٣) ابن قدامة الثقفي.","vol":"8","page":347},{"text":"٣٣٧٦ - حدثنا عباس الدوري (^١)، حدثنا أبو يحيى الحماني (^٢)، حدثنا الأعمش، عن المعرور بن سويد، بمثل حديث ابن نمير إلى قوله: \"حتى يقضى بينهم\" (^٣).\n_________\n(^١) عباس بن محمد بن حاتم الدوري.\n(^٢) عبد الحميد بن عبد الرحمن الحماني -بكسر المهملة وتشديد الميم- الكوفي.\n(^٣) في الإسناد أبو يحيى الحماني، وهو صدوق يخطئ، وحديثه في المتابعات.","vol":"8","page":347},{"text":"٣٣٧٧ - حدثنا أبو داود الحراني (^١)، حدثنا محمد بن عبيد (^٢)، حدثنا الأعمش، عن المعرور بن سويد، عن أبي ذر، قال: أتيت رسول الله ﷺ، وهو في ظل الكعبة، فلما رآني قد أقبلت قال: \"هم الأخسرون، ورب الكعبة مرتين. قال: فأخذني غم وجعلت أتنفس، فقلت: هذا شيء\n⦗٣٤٨⦘ حدث فيّ. قال: قلت: من هم فداك أبي وأمي؟ قال: \"الأكثرون، إلا من قال في عباد الله: هكذا، وهكذا، وهكذا، عن يمينه، وعن يساره، وخلفه، وقليل ما هم. ما من رجل يموت فيترك غنما، أو إبلا، أو بقرا لم يؤد زكاتها، إلا جاءته يوم القيامة أعظمَ ما تكون وأسمنَه، حتى تطأَه بأظلافها، وتنطحه بقرونها، حتى يقضى بين الناس، ثم تعود أولاها على أخراها\".\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي.\n(^٢) ابن أبي أمية الطنافسي.","vol":"8","page":347},{"text":"٣٣٧٨ - حدثنا إسحاق بن إبراهيم الصنعاني، قال: قرأنا على عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: حدثني أبو الزبير (^٣)، أنه سمع جابر بن عبد الله، يقول: سمعت رسول الله ﷺ يقول: \"ما من صاحب إبل لا يفعل فيها حقها، إلا جاءت يوم القيامة أكثر ما كانت قط وأُقعد لها بقاع قرقر تَسْتَنُّ (^٤) عليه بقوائمها وأخفافها. ولا صاحب بقر لا يفعل فيها حقها، إلا جاءت يوم القيامة أكثر ما كانت، وأُقعد لها بقاع قرقر تنطِحه بقرونها، وتطؤه بقوائمها. ولا صاحب غنم لا يفعل فيها حقها إلا جاءت يوم القيامة أكثر ما كانت، وأقعد [لها]، (^٥) بقاع قرقر تنطحه\n⦗٣٤٩⦘ بقرونها وتطؤه بأظلافها، ليس فيها جَمّاءُ (^٦)، ولا مكسورةٌ قرونها ولا صاحب كنز لا يفعل فيه حقه، إلا جاء كنزُه يوم القيامة شُجاعًا (^٧) أَقْرَعَ (^٨) يتبعه فاتحا فاه، فإذا أتاه فرَّ منه، فيناديه: خذ كنزك الذي خبّأته، فأنا عنه غني. فإذا رآى أن لا بد له منه سلك يده في فيه، فيَقْضِمُها (^٩)، قَضْمَ الفحل\".\nقال أبو الزبير: سمعت عبيد بن عمير يقول هذا القول، ثم سألنا جابر بن عبد الله الأنصاري، فقال مثل قول عبيد بن عمير.\nوقال أبو الزبير: سمعت عبيد بن عمير يقول: قال رجل: يا رسول الله، ما حق الإبل قال: \"حلَبها على الماء، وإعارة دلْوها، وإعارة فحْلها (^١٠)، ومَنْحُها (^١١)\n⦗٣٥٠⦘ وحملٌ عليها في سبيل الله\" (^١٢).\n_________\n(^١) الحديث في مصنفه (٤/ ٢٩/ ٦٨٦٦).\n(^٢) عبد الملك بن عبد العزيز بن جريج الأموي.\n(^٣) محمد بن مسلم بن تدرس المكي.\n(^٤) الاستنان: جريها بغير راكب (مشارق الأنوار، ٢/ ٢٢٢).\n(^٥) ما بين المعقوفين سقط من الأصل، وعلى محله ضبة، وأثبته من مصنف عبد الرزاق.\n(^٦) بالفتح والتشديد والمد، وهي التي لا قرن لها (النهاية، ١/ ٣٠٠).\n(^٧) بالضم والكسر، الحية الذكر، وقيل: الحية مطلقا (النهاية، ٢/ ٤٤٧).\n(^٨) الذي لا شعر على رأسه، يريد قد تمعط جلد رأسه لكثرة سمه وطول عمره، كما زال شعر رأس الأقرع. وتعقب بأن الحية لا شعر برأسها، فلعله يذهب جلد رأسها. قال الأزهري: سمي الأقرع لأنه يقري السم، ويجمعه حتى تمعط فروة رأسه (مشارق الأنوار، ٢/ ١٨٠، النهاية، ٤/ ٤٥، فتح الباري، ٣/ ٢٧٠، لسان العرب، ٨/ ٢٦٢).\n(^٩) يقضم: بفتح الضاد، أي يعضها (مشارق الأنوار، ٢/ ١٨٩).\n(^١٠) أي إعارته للضرب، لا يمنعه إذا طلبه، ولا يأخذ عليه عسبا، وهو الأجر على الضراب (معالم السنن، مع سنن أبي داود، ٢/ ٣٠٤).\n(^١١) عند مسلم: \"منيحتها\". قال القاضي عياض: منح يمنحها أخاه وكانت لهم منائح، =\n⦗٣٥٠⦘ = والمنيحة، والمنحة -بكسر الميم- وهي عند العرب على الوجهين: أحدهما العطية، كالهبة والصلة، والأخرى: أن يمنحه الناقة، أو الشاة، أو البقرة، ينتفع بلبنها، ووبرها، وصوفها، مدة ثم يصرفها إليه (مشارق الأنوار، ١/ ٣٨٤، وانظر أيضا: النهاية، ٤/ ٣٦٤).\nقال البيهقي: ذهب أكثر العلماء إلى أن وجوب الزكاة نسخ وجوب هذه الحقوق سوى الزكاة، ما لم يضطر إليه غيره (السنن الكبرى، ٤/ ١٨٣).\n(^١٢) رواه مسلم عن إسحاق بن إبراهيم، ومحمد بن رافع، كلاهما عن عبد الرزاق به (كتاب الزكاة، باب إثم مانع الزكاة، ٢/ ٦٨٤). وإسحاق بن إبراهيم شيخ مسلم هو الحنظلي، ولا يشتبه بشيخ أبي عوانة الذي هو الدبري، إذ الدبري أصغر من مسلم، ومات بعده، ولا رواية له عنه، فلا يكون في رواية أبي عوانة تبيين المهمل.","vol":"8","page":348},{"text":"٣٣٧٩ - حدثنا ابن المُنادي محمد بن عبيد الله (^١)، حدثنا إسحاق الأزرق (^٢)، ح.\n⦗٣٥١⦘ وحدثنا علي بن حرب، حدثنا أَسْباط (^٣)، ويعلى بن عبيد، كلهم عن عبد الملك بن أبي سليمان، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ: \"ما من صاحب إبل، ولا بقر، ولا غنم، لا يؤدي حقها إلا أُقعِد لها بقاع قرقر، تطؤه ذات الظِّلْف بظلفها، وتنطحه ذات القرن بقرنها، ليس فيها يومئذ جَمّاءُ ولا مكسورة القرن\". قيل: \"وما حقها\" يا رسول الله؟ قال: \"إطراق فحلها، وإعارة دلوها، ومنيحتها، وحلبها على الماء، وحمل عليها في سبيل الله (^٤) \"،\n⦗٣٥٢⦘ إلى هنا حديث أسباط، ويعلى. وأما إسحاق، فحديثه إلى قوله: \"إطراق فحلها\".\n_________\n(^١) ابن المنادي، بضم الميم وفتح النون وسكون الألف وبعدها دال مهملة، نسبة إلى من ينادي على الأشياء التي تباع، والأشياء الضائعة. وهو محمد بن أبي داود عبيد الله ابن يزيد المنادي البغدادي.\nتنبيه: قال الذهبي تبعا للخطيب البغدادي: وهم البخاري، فسماه أحمد. قال الحافظ ابن حجر: لم يصب من وَهَّم البخاري في التسمية، فإن ذلك من الفربري (سير أعلام النبلاء، ١٢/ ٥٥٦، فتح الباري، ٨/ ٧٢٦).\n(^٢) إسحاق بن يوسف بن مرداس المخزومي الواسطي، المعروف بالأزرق.\n(^٣) ابن محمد، أبو محمد ابن أبي نصر القرشي الكوفي.\n(^٤) رواه مسلم عن محمد بن عبد الله بن نمير، عن أبيه، عن عبد الملك بن أبي سليمان به (كتاب الزكاة، باب إثم مانع الزكاة، ٢/ ٦٨٥).\nوظاهر هذه الرواية أن قوله: \"إطراق فحلها إلخ\" مسند، وليس بمرسل، كما في رواية ابن جريج المتقدمة، وقد قال الإمام أحمد في عبد الملك بن أبي سليمان الراوي عن أبي الزبير في إسناد هذا الحديث: كان يخالف ابن جريج في إسناد أحاديث، وابن جريج أثبت منه عندنا (تهذيب الكمال، ٨/ ٣٢٤). لكن روى الإمام أحمد في المسند (٣/ ٣٢١)، حديث ابن جريج، برواية عبد الرزاق عنه، وفيه: قال أبو الزبير: سمعت عبيد بن عمير يقول: (يعني قصة المنيحة إلخ)، ثم سألنا جابرا الأنصاري عن ذلك، فقال مثل قول عبيد بن عمير، فتبين أن الواسطة بين أبي الزبير، وجابر في هذه هو عبيد بن عمير، ولم يسمعها هو من جابر.\nوقد رويت مرفوعة أيضا من طريق أبي حذيفة، عن سفيان، -وهو الثوري-، عن أبي الزبير، عن جابر، قال: سئل النبي ﷺ، ما حق الإبل؟ فقال: أن تنحر سمينها، وتطرق فحلها، وتحلبها يوم وردها\". أخرجه الطحاوي في شرح معاني الآثار =\n⦗٣٥٢⦘ = (٢/ ٢٧)، والطبراني في المعجم الصغير (١/ ١٣٤)، وقال: لم يروه عن سفيان إلا أبو حذيفة. وقد تكلم في رواية أبي حذيفة عن الثوري، ولا بأس به في الشواهد. وبمجموع هذه الطرق تتقوى رواية عبد الملك بن أبي سليمان، وتصح رفع هذه الجملة. والعلم عند الله","vol":"8","page":350},{"text":"<span data-type='title' id=toc-534>باب التشديد في استيثار الكنز، والوعيد لصاحبه، والدليل على أن ما أُدِّي منه الزكاة ليس بكنز، وعلى أنه ليس في الخيل والحمر صدقة، وبيان الأجر في ارتباط الخيل في سبيل الله، والوزر لمن يرتبطها أشَرًا</span>","vol":"8","page":353},{"text":"٣٣٨٠ - حدثنا يزيد بن سنان، حدثنا قيس بن حفص (^١)، حدثنا أبو الأَشْهَب (^٢)، عن خُلَيْد العَصَري (^٣)، عن الأَحْنَف بن قيس، قال: بينا أنا قاعد في نفر من قريش، إذ جاء أبو ذر، فقال: ليُبَشَّرِ الكنازون بكَيِّ من قبل ظهورهم يخرج من جنوبهم، وبكيّ من قبل أقفائهم يخرج من جِباههم. قال: ثم تَنَحَّى فقعد. قال: فقلت: من هذا؟ قالوا (^٤): هذا أبو ذر. قال: فقمت إليه، فقلت له: ما شيء سمعتك تنادي به قبيل؟ قال: ما قلت إلا شيئا سمعته من نبيهم ﷺ. قال: قلت له: ما تقول في هذا العطاء؟ قال: خذه، فهو اليوم معونة،\n⦗٣٥٤⦘ فإذا كان ثمنا لدينك، فدعه (^٥).\n_________\n(^١) ابن القعقاع التميمي الدارمي مولاهم، أبو محمد البصري.\n(^٢) جعفر بن حيان العطاردي (الكنى والأسماء للإمام مسلم، ١/ ١٠١ /٢٣٢).\n(^٣) خليد، -بالتصغير- ابن عبد الله، أبو سليمان البصري العصري؛ بفتح العين والصاد المهملتين في آخرها راء مهملة، نسبة إلى \"عصر\"، وهو بطن من عبد القيس (الأنساب، ٤/ ٢٠١، المغني في الضبط، ٩٤).\n(^٤) في الأصل: (قال)، وضبب عليها، والصواب ما أثبت لأن الجواب صدر من نفر من قريش.\n(^٥) رواه مسلم عن شيبان بن فروخ، عن أبي الأشهب به. وأخرج نحوه من طريق الجريري، عن أبي العلاء، عن الأحنف بن قيس، عن أبي ذر، وفيه زيادة قوله ﷺ: \"أترى أحدا؟ … ما يسرني أن لي مثل أحد ذهبًا أنفقه كله إلا ثلاثة دنانير\" (كتاب الزكاة، باب في الكنازين للأموال والتغليظ عليهم، ٢/ ٦٨٩ - ٦٩٠). وأخرجه البخاري من حديث الجريري أيضا. (كتاب الزكاة، باب ما أدى زكاته، فليس بكنز، ٣/ ٢٧١).","vol":"8","page":353},{"text":"٣٣٨١ - حدثنا أبو داود الحراني (^١)، حدثنا عفان بن مسلم (^٢)، حدثنا أبو الأَشْهَب، حدثنا خُليد العَصَري، عن الأحنف، قال: كنت قاعدا مع أناس من قريش، إذ جاء أبو ذر حتى كان قريبا منهم، فقال: ليبشَّر الكنازون بكيّ من قبل ظهورهم يخرج من قبل بطونهم، وبكيّ من قبل أقفائهم يخرج من جباههم، ثم تنحى، فذكر مثله.\n_________\n(^١) سليمان بن داود بن يحيى بن درهم الطائي.\n(^٢) الصفار.","vol":"8","page":354},{"text":"٣٣٨٢ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، عن عبد الرزاق (^٢)، أخبرنا معمر، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من كان له إبل لا يؤدي حقَّها -أو قال: صدقَتَها- بُطِح لها يوم القيامة بقاع قرقر في يوم كان مقداره خمسين ألف سنة،\n⦗٣٥٥⦘ تطؤه بأخفافها، وتَعُضُّه بأفواهها، يرد أولها على آخرها، حتى يُقضى بين الناس ثم يرى سبيله، ومن كان له غنم لم يؤد حقها بُطح لها يوم القيامة بقاع قرقر في يوم كان مقداره خمسين ألف سنة، تطؤه بأظلافها، وتنطحه بقرونها، يرد أولها على آخرها، حتى يقضي الله بين الناس، ثم يرى سبيله. ومن كان له ذهب أو فضة لم يؤد ما فيها، جعلت يوم القيامة صفائح من نار، توضع على جنبه وظهره، وجبهته حتى يقضى بين الناس (^٣).\n_________\n(^١) الدبري.\n(^٢) الحديث في مصنفه (٤/ ٢٦/ ٦٨٥٨).\n(^٣) رواه مسلم من طرق عن سهيل بن أبي صالح به، وذكر لفظه من طريق عبد العزيز بن المختار، عن سهيل، وسيأتي بعد هذا الحديث (كتاب الزكاة، باب إثم مانع الزكاة، ٢/ ٦٨٢ - ٦٨٣).","vol":"8","page":354},{"text":"٣٣٨٣ - حدثنا الصَّوْمَعي (^١)، حدثنا خالد بن مَخْلَد (^٢)، حدثنا سليمان -يعني ابن بلال- ح.\nوحدثنا محمد بن حيويه (^٣)، حدثنا معلَّى بن أسد، حدثنا عبد العزيز ابن المختار، قالا: حدثنا سهيل، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ما من صاحب كنز لا يؤدي زكاته إلا حُمِّيَ عليه في نار جهنم، فيُعَدُّ صفائح، فيكوى بها جبينه وظهره حتى يحكم الله بين\n⦗٣٥٦⦘ عباده في يوم كان مقداره خمسين ألف سنة مما تعدون، ثم يرى سبيله، إما إلى الجنة، وإما إلى النار. وما من صاحب إبل لا يؤدي زكاتها إلا بطح لها بقاع قرقر كأَوْفَرِ ما كانت فاسْتَنَّ (^٤) عليه، كلما مضى عليه أخراها ردت عليه أولاها، حتى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون، ثم يرى سبيله إما إلى الجنة، وإما إلى النار. وما من صاحب غنم لا يؤدي زكاتها، إلا بطح لها بقاع قرقر كأوفر ما كانت، فتطؤه بأظلافها، وتنطحه بقرونها، ليس فيها عَقْصاءُ، ولا جَلْحاءُ، كلما مضى عليه أخراها ردت عليه اُولاها حتى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون (^٥)، ثم يرى سبيله، إما إلى الجنة، وإما إلى النار\" (^٦)، قالوا: فالخيل يا رسول الله، قال: \"الخيل في نواصيها أو قال (^٧): \"الخيل معقود في نواصيها الخير إلى يوم القيامة. الخيل ثلاثة: فهي لرجل أجر، ولرجل، ستر، وعلى رجل (^٨) وزر. فأما الذي هي له أجر، فالرجل يتخذها في\n⦗٣٥٧⦘ سبيل الله، ويُعِدُّها له، فلا تُغَيِّب شيئا في بطونها إلا كتب له به أجر، ولو رعاها في مرْج، فما أكلت شيئا إلا كانت له به أجر، ولو سقاها من نهر، كان له بكل قطرة تُغيِّبها في بطونها أجر -حتى ذكر الأجر بأبوالها، وأرواثها- ولو اسْتَنَّت شرَفا، أو شرَفيْن، كتب له بكل خطوة تَخْطوها أجر. وأما التي هي له ستر، فالرجل يتخذها تَكَرُّمًا وتَجَمُّلًا، ولا ينسى حق ظهورها وبطونها في يُسْرِها وعُسْرها. وأما الذي هي عليه وزر، فالذي يتخذها أشَرًا، وبطَرًا (^٩)، وبذَخًا (^١٠)، ورياء الناس، فذاك الذي هي عليه وزر\". قال: فالخمُرُ، يا رسول الله، قال: \"ما أنزل الله عليّ فيها شيئا إلا هذه الآية الجامعة: (^١١)، ﴿فَمَنْ يَعْمَلْ (^١٢) مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ﴾. هذا لفظ عبد العزيز بن المختار (^١٣)، وحديث سليمان بطوله بمثله بمعناه.\n_________\n(^١) محمد بن خالد الطبري، أبو بكر الصومعي.\n(^٢) القطواني.\n(^٣) محمد بن يحيى بن موسى الإسفراييني.\n(^٤) كذا في الأصل، فيحمل الفاعل على الجنس، حتى يستقيم لغة. وفي رواية مسلم: \"تستن\"، وهو أوفق لعود الضمائر. والله أعلم.\n(^٥) ليست عند مسلم في الموضعين.\n(^٦) عند مسلم زيادة: قال سهيل: فلا أدري، أذكر البقر، أم لا.\n(^٧) عبد مسلم: قال سهيل: أنا أشك.\n(^٨) عند مسلم: لرجل. ورواه البيهقي من طريق محمد بن عبد الملك، شيخ مسلم، فذكره بمثل لفظ المصنف (السنن الكبرى، ٤/ ٨١).\n(^٩) قال القاضي عياض: هما بمعنى، أي مبالغة في البطر، وهو المرح وترك شكر النعمة (مشارق الأنوار، ١/ ٤٨).\n(^١٠) بالتحريك، وهو الفخر والتطاول (النهاية، ١/ ١١٠).\n(^١١) عند مسلم: الجامعة الفاذة.\n(^١٢) لا يوجد في المخطوط والأصل \"ف\" في \"فمن\"، والمثبت من المصحف (سورة الزلزلة، الآية: ٧، ٨)، وكذا في الحديث رقم (٣٣٧٠).\n(^١٣) رواه مسلم عن محمد بن عبد الملك بن أبي الشوارب، عن عبد العزيز بن المختار به (الموضع السابق).","vol":"8","page":355},{"text":"<span data-type='title' id=toc-535>باب بيان إسقاط الصدقة، والزكاة عن المماليك</span>","vol":"8","page":358},{"text":"٣٣٨٤ - حدثنا أبو قلابة (^١)، حدثنا بشر بن عمر، ومسلم (^٢)، قالا: حدثنا شعبة، ح.\nوحدثنا يزيد بن عبد الصمد (^٣)، حدثنا آدم بن أبي إياس، حدثنا شعبة، حدثنا عبد الله بن دينار، قال: سمعت سليمان بن يسار، يحدث عن عراك بن مالك، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ليس على فرس المسلم، ولا على غلامه صدقة -يعني الزكاة\" (^٤).\n_________\n(^١) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٢) ابن إبراهيم الفراهيدي.\n(^٣) يزيد بن محمد بن عبد الصمد.\n(^٤) رواه مسلم من طرق عن عراك بن مالك به، وقال: \"عبده\" مكان: \"غلامه\"، (كتاب الزكاة، باب لا زكاة على المسلم في عبده، وفرسه، ٢/ ٦٧٥ - ٦٧٦)، وهذا الطريق عن شعبة مما زادها أبو عوانة على الإمام مسلم. وأخرجه البخاري عن آدم بن أبي إياس، عن شعبة به (كتاب الزكاة، باب ليس على العبد في فرسه صدقة، ٣/ ٣٢٦).","vol":"8","page":358},{"text":"٣٣٨٥ - حدثنا الزعفراني (^١)، قال: قال أبو عبد الله -يعني الشافعي (^٢) -\n⦗٣٥٩⦘ أخبرنا مالك - (^٣) رحمهما الله- ح.\nوأخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا أخبره، عن عبد الله بن دينار، عن سليمان بن يسار، عن عراك بن مالك، عن أبي هريرة، عن النبي ﷺ قال: \"ليس على المسلم في عبده، ولا فرسه صدقة (^٤) \".\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) الإمام محمد بن إدريس بن العباس المطلبي الشافعي، والحديث في الأم (٢/ ٢٦)، لكن بروايته عن مالك، وابن عيينة، عن عبد الله بن دينار به.\n(^٣) الحديث في الموطأ- (رواية الليثي، كتاب الزكاة، باب ما جاء في صدقة الرقيق، والخيل، والعسل، ١/ ٢٧٧، التمهيد، ١٧/ ١٢٣).\n(^٤) رواه مسلم عن يحيى بن يحيى النيسابوري، عن مالك به (الموضع السابق).","vol":"8","page":358},{"text":"٣٣٨٦ - حدثنا أبو إسماعيل (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، عن عبد الله بن دينار، بمثله (^٤).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي الترمذي.\n(^٢) عبد الله بن الزبير، أبو بكر المكي، والحديث في مسنده (٢/ ٤٦٠/ ١٠٧٢).\n(^٣) ابن عيينة.\n(^٤) هذا أيضا من الطرق التي زادها أبو عوانة على الإمام مسلم.","vol":"8","page":359},{"text":"٣٣٨٧ - حدثنا أبو إسماعيل، حدثنا الحميدي (^١)، حدثنا سفيان، حدثنا أيوب بن موسى (^٢)، عن مكحول (^٣)، عن سليمان بن يسار، عن\n⦗٣٦٠⦘ عراك بن مالك (^٤)، عن أبي هريرة، عن النبي ﷺ قال: \"ليس على المسلم في عبده ولا فرسه صدقة\" (^٥).\n_________\n(^١) هو في مسنده برقم ١٠٧٤.\n(^٢) ابن عمرو بن سعيد بن العاص.\n(^٣) الشامي.\n(^٤) سقط من بعض نسخ مسند الحميدي، ومن مسند أحمد (٢/ ٢٤٩)، في هذا الإسناد. ونقل الشيخ حييب الرحمن الأعظمي عن الشيخ أحمد شاكر أنه سقط من قدماء ناسخي مسند أحمد. ورواية المصنف، مع ما ورد في بعض نسخ مسند الحميدي بإثباته، تؤيد ما قاله الشيخ أحمد شاكر من أن السقط من النساخ وليس من أصل الإسناد (انظر: مسند الحميدي، ٢/ ٤٦١، مسند أحمد، بتحقيق أحمد شاكر، ١٣/ ١٢٩/ ٧٤٠١).\n(^٥) رواه مسلم عن عمرو الناقد، وزهير بن حرب، جميعا عن ابن عيينة به (الموضع السابق).","vol":"8","page":359},{"text":"٣٣٨٨ - حدثنا علي بن المبارك (^١)، حدثنا زيد بن المبارك، حدثنا سفيان (^٢)، بمثله.\n_________\n(^١) علي بن محمد بن عبد الله بن المبارك الصنعاني.\n(^٢) ابن عيينة.","vol":"8","page":360},{"text":"٣٣٨٩ - حدثنا عباس الدوري (^١)، حدثنا أُميَّة بن بِسْطام، حدثنا يزيد بن زُريْع، عن روح بن القاسم، عن خُثيْم (^٢) بن عراك بن مالك، عن أبيه، عن أبي هريرة، عن النبي ﷺ مثله (^٣).\n_________\n(^١) عباس بن محمد بن حاتم.\n(^٢) بمثلثة مصغرا (تقريب التهذيب، ١٩٢).\n(^٣) رواه مسلم عن يحيى بن يحيى، عن سليمان بن بلال، وعن أبي بكر بن أبي شيبة، عن حاتم بن إسماعيل، وعن قتيبة بن سعيد، عن حماد بن زيد، كلهم عن خثيم به =\n⦗٣٦١⦘ = (الموضع السابق).\nورواه البخاري، عن سليمان بن حرب، عن وهيب بن خالد، عن خثيم ابن عراك به (كتاب الزكاة، باب ليس على المسلم في عبده صدقة، ٢/ ١٤٩)، من الطبعة السلطانية، وقد ذكره المزي في تحفة الأشراف (١٠/ ٢٥٣)، وهو ساقط من نسخة فتح الباري المطبوعة (٣/ ٣٢٧).","vol":"8","page":360},{"text":"٣٣٩٠ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، حدثنا سليمان ابن بلال، عن خُثيم بن عراك بن مالك، عن أبيه، عن أبي هريرة، عن النبي ﷺ بمثله (^١).\n_________\n(^١) رواه مسلم عن يحيى بن يحيى، عن سليمان بن بلال به.","vol":"8","page":361},{"text":"٣٣٩١ - حدثنا قُرْبُزان (^١)، عن يحيى بن سعيد القطان، حدثنا خثيم ابن عراك بمثله: في فرسه ولا مملوكه صدقة (^٢).\n_________\n(^١) عبد الرحمن بن محمد بن منصور.\n(^٢) رواه البخاري عن مسدد، عن يحيى بهذا الإسناد، ولم يذكر لفظه (الموضع السابق).","vol":"8","page":361},{"text":"٣٣٩٢ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، ح.\nوحدثنا مُضَر بن محمد (^٣)، حدثنا حرملة (^٤)، عن ابن وهب، قال\n⦗٣٦٢⦘ أخبرني مَخْرَمة (^٥)، عن أبيه، عن عراك بن مالك، قال: سمعت أبا هريرة يحدث عن النبي ﷺ، قال: \"ليس في العبد صدقة، إلا صدقة الفطر (^٦) \".\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) مضر بن محمد بن خالد بن الوليد، أبو محمد الأسدي.\n(^٤) ابن يحيى التجيبي.\n(^٥) ابن بكير بن عبد الله بن الأشج، أبو مسور المدني مولى بني مخزوم.\n(^٦) رواه مسلم عن أبي الطاهر، وهارون بن سعيد الأيلي، عن ابن وهب (الموضع السابق). وفي هذا الحديث زيادة قوله: \"إلا صدقة الفطر\"، وقد وردت من حديث جعفر بن ربيعة، عن عراك، عن أبي هريرة به مرفوعا، أخرجه ابن خزيمة (٤/ ٢٢٨٨/٢٩)، وابن حبان (الإحسان، ٨/ ٦٥ / ٣٢٥٢)، والدارقطني (السنن، ٢/ ١٢٧)، وغيرهم. ورجاله رجال الصحيح. ورويت من أوجه أخرى، عن أبي هريرة. كما يشهد لها أيضا، حديث ابن عمر المتفق عليه: أن رسول الله ﷺ فرض زكاة الفطر صاعًا من تمر، أو صاعًا من شعير، على كل حر، أو عبد، ذكر أو أنثى من المسلمين (صحيح البخاري، كتاب الزكاة، باب صدقة الفطر على العبد وغيره من المسلمين، ٣/ ٣٦٩، صحيح مسلم، كتاب الزكاة، باب زكاة الفطر على المسلمين من التمر، والشعير، ٢/ ٦٧٧).","vol":"8","page":361},{"text":"<span data-type='title' id=toc-536>باب ذكر الخبر الموجب إرضاء المصدق إذا جاء إلى صاحب المال ليأخذ صدقته منه، وإن ظلم</span>","vol":"8","page":363},{"text":"٣٣٩٣ - حدثنا علي بن حرب، قال: حدثني محمد بن عبيد (^١)، عن محمد بن أبي إسماعيل (^٢)، عن عبد الرحمن بن هلال العَبْسي، عن جرير ابن عبد الله البجلي، قال: قال رسول الله ﷺ: \"من سن سنة حسنة كان له أجرها وأجر من عمل بها لا ينتقص من أجورهم شيئا. ومن سن سنة سيئة كان عليه وزرها ومثل وزر من عمل بها من غير أن ينتقص من أوزارهم شيئا\". وأتى النبي ﷺ ناس من الأعراب، فقالوا: يا رسول الله، يأتينا ناس من مصدقيك فيظلمونا. فقال: \"أَرْضُوا مصدقيكم\". قال جرير: فما صدر عني مصدق منذ سمعتها من رسول الله ﷺ، إلا وهو عني راض (^٣).\n_________\n(^١) ابن أبي أمية الطنافسي.\n(^٢) محمد بن راشد السلمي الكوفي.\n(^٣) رواه مسلم مفرقا في مواضع. فأخرج الجزء الأول منه، إلى قوله: \"من غير أن ينقص من أوزارهم شيئا\"، من طرق عن عبد الرحمن بن هلال العبسي، عن جرير (كتاب العلم، باب من سن سنة حسنة، أو سيئة، ومن دعا إلى هدى أو ضلالة، ٤/ ٢٠٥٩ - ٢٠٦٠). كما أخرجه من طريق المنذر بن جرير، عن أبيه (كتاب الزكاة، باب الحث على الصدقة، ولو بشق تمرة، أو كلمة طيبة، إلخ، ٢/ ٧٠٤)، وفي صدره: \"جاء ناس من الأعراب إلى رسول الله ﷺ عليهم الصوف، فرأى سوء حالهم، قد أصابتهم حاجة، فحث الناس على الصدقة، فأبطووا عنه حتى رئي ذلك في وجهه\".\nوأخرج الجزء الأخير منه من طرق، عن محمد بن أبي إسماعيل به، وساقه بلفظ =\n⦗٣٦٤⦘ = أبي كامل الآتي بعد حديث (ح ٣٣٩٥) (كتاب الزكاة، باب إرضاء السعاة، ٢/ ٦٨٥ - ٦٨٦).","vol":"8","page":363},{"text":"٣٣٩٤ - حدثنا قُربُزان (^١)، حدثنا يحيى بن سعيد (^٢)، عن محمد بن أبي إسماعيل، بإسناده. قال: قال رسول الله ﷺ: \"لا يستن عبد سنة صالحة يُعمل بها بعده، إلا كان له مثل أجر من (^٣) عملها لا ينقص من أجورهم شيئًا. ولا يستن عبد سنة سيئة يُعمل بها بعده (^٤) إلا كان عليه مثل وزر من عملها، لا ينقص من أوزارهم شيئًا\" (^٥)، وذكر مثله. وزاد فيه: \"من يحرم الرفق؛ يحرم الخير\" (^٦).\n_________\n(^١) عبد الرحمن بن محمد بن منصور.\n(^٢) القطان.\n(^٣) (م ٢/ ٨١/ ب).\n(^٤) تصحف في م إلى: عبده.\n(^٥) رواه مسلم عن محمد بن بشار، عن يحيى بن سعيد بإسناده، وفيه: قال رسول الله ﷺ: \"لا يسن عبد سنة صالحة يعمل بها بعده\" قال مسلم: ثم ذكر تمام الحديث (كتاب العلم، باب من سن سنة حسنة أو سيئة، إلخ، ٤/ ٢٠٦٠). فاستفيد من رواية المصنف بيان اللفظ المتمم. وأخرجه مسلم بالإسناد نفسه، وأحال بلفظه على نحو حديث عبد الواحد بن زياد (كتاب الزكاة، باب إرضاء السعاة، ٢/ ٦٨٦).\n(^٦) رواه مسلم من حديث يحيى بن يحيى، عن عبد الواحد بن زياد، عن محمد ابن أبي إسماعيل بالزيادة المذكورة فقط، ومن حديث محمد بن المثنى، عن يحيى بن سعيد، عن الثوري، عن منصور، عن تميم بن سلمة، عن عبد الرحمن بن هلال بها أيضا فقط (كتاب البر والصلة، باب فضل الرفق، ٤/ ٢٠٠٣). وقد روى الحديث الإمام أحمد، =\n⦗٣٦٥⦘ = عن يحيى القطان كاملا، وفيه ذكر من سن سنة حسنة، وذكر إرضاء السعاة، وقول جرير: فما صدر عني ..، وذكر الرفق (المسند، ٤/ ٣٦٢)، فتبين أن الحديث وقع فيه تقطيع للاحتجاج به في الأبواب المناسبة، والله أعلم.","vol":"8","page":364},{"text":"٣٣٩٥ - حدثنا أبو داود السجزي (^١)، حدثنا أبو كامل (^٢)، حدثنا عبد الواحد بن زياد، عن محمد بن أبي إسماعيل، قال: حدثنا عبد الرحمن ابن هلال العبسي، عن جرير، قال: جاء ناس من الأعراب إلى النبي ﷺ، فذكر مثله. إلا أنه قال: فأعادوا عليه ثلاث مرات، كل ذلك يقول: \"أرضوهم (^٣) \".\n_________\n(^١) سليمان بن الأشعث السجستاني، والحديث في سننه (كتاب الزكاة، باب رضا المصدق، ٢/ ٢٤٦ /١٥٨٩).\n(^٢) فضيل بن حسين الجحدري.\n(^٣) رواه مسلم عن أبي كامل الجحدري به (كتاب الزكاة، باب إرضاء السعاة، ٢/ ٦٨٥)، وليس عند مسلم، ولا عند أبي داود: \"فأعادوا عليه ثلاث مرات\"، ولم أره إلا في حديث يحيى القطان عند النسائي، من رواية محمد بن المثنى، ومحمد بن بشار، عنه، أنهم أعادوا عليه مرتين (المجتبى، كتاب الزكاة، باب إذا جاوز في الصدقة، ٥/ ٣١ /٢٤٥٩). وعندهما زيادة قول جرير، فحذفه أبو عوانة اختصارا، مكتفيا بذكره له في حديث محمد بن عبيد المتقدم.","vol":"8","page":365},{"text":"٣٣٩٦ - حدثنا محمد بن يحيى (^١)، حدثنا يزيد بن هارون، ح.\nوحدثنا الصاغاني (^٢)، أخبرنا عبد الوهاب بن عطاء، قالا: أخبرنا\n⦗٣٦٦⦘ داود (^٣) بن أبي هند، عن عامر (^٤)، عن جرير بن عبد الله، قال: قال النبي ﷺ: \"إذا أتاكم المصدق فليصدر عنكم وهو عنكم راضٍ (^٥) \".\n_________\n(^١) الذهلي.\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) تحرف في م إلي: أبو داود.\n(^٤) ابن شراحيل الشعبي.\n(^٥) رواه مسلم عن يحيى بن يحيى، عن هشيم، وعن أبي بكر بن أبي شيبة، عن حفص ابن غياث، وأبي خالد الأحمر، وعن محمد بن المثنى، عن عبد الوهاب الثقفي، وابن أبي عدي، وعبد الأعلى، كلهم عن داود بن أبي هند به. (كتاب الزكاة، باب إرضاء الساعي ما لم يطلب حراما، ٢/ ٧٥٧).","vol":"8","page":365},{"text":"٣٣٩٧ - حدثنا السلمي (^١)، حدثنا النفيلي (^٢)، حدثنا زهير (^٣)، حدثنا داود بن أبي هند، عن عامر، عن جرير بن عبد الله، قال: قال النبي ﷺ: \"ليرجع المصدق عنكم وهو راضٍ\".\n_________\n(^١) أحمد بن يوسف بن خالد.\n(^٢) عبد الله بن محمد بن علي بن نفيل.\n(^٣) ابن معاوية الجعفي.","vol":"8","page":366},{"text":"٣٣٩٨ - حدثنا محمد بن هارون الفلاس (^١)، حدثنا عفان (^٢)، حدثنا وهيب بن خالد، عن داود، بإسناده: \"إذا جاءهم المصدق، فلا يصدر من عندكم إلا وهو عنكم راضٍ\".\n_________\n(^١) وقيل في اسمه: محمد بن أحمد بن هارون، أبو جعفر المخرمي، لقبه شيطا.\n(^٢) ابن مسلم الصفار.","vol":"8","page":366},{"text":"<span data-type='title' id=toc-537>باب الترغيب فيمن أتى بصدقته إلى الإمام قبل أن يسألها</span>","vol":"8","page":367},{"text":"٣٣٩٩ - حدثنا العباس بن محمد (^١)، حدثنا شبابة (^٢)، حدثنا شعبة، ح.\nوحدثنا أبو قلابة (^٣)، حدثنا بشر بن عمر، أخبرنا شعبة، كلاهما قالا: عن عمرو بن مرة، عن ابن أبي أوفى، قال: كان رسول الله ﷺ إذا أتاه قوم بصدقتهم، صلى عليهم. قال: وأتاه أبي بصدقته، فقال: \"اللهم صل على آل أبي أوفى (^٤) \".\n_________\n(^١) ابن حاتم الدوري.\n(^٢) ابن سوار -بمفتوحة وشدة واو وآخره راء- المدائني، الفزاري مولاهم (تقريب التهذيب، ٢٦٣، المغني في الضبط، ١٣٤). ووقع في (م): \"العباس بن محمد ابن شبابة\"، وهو تحريف، والصواب ما أثبت، وهو الذي في الأصل.\n(^٣) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٤) رواه مسلم عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وعمرو الناقد، وإسحاق ابن إبراهيم، عن وكيع، عن شعبة به، وعن عبيد الله بن معاذ، عن أبيه، عن شعبة به أيضا، وساقه بلفظ عبيد الله (كتاب الزكاة، باب الدعاء لمن أتى بصدقته، ٢/ ٧٥٦). وأخرجه البخاري من طرق عن شعبة به أيضا (كتاب الزكاة، باب صلاة الإمام ودعائه لصاحب الصدقة، وقوله تعالى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ الآية، [التوبة: ١٠٣]، ٣/ ٣٦١).","vol":"8","page":367},{"text":"٣٤٠٠ - أخبرنا (^١) ابن أبي رجاء (^٢)، حدثنا وكيع (^٣)، ح.\n⦗٣٦٨⦘ وحدثنا جعفر بن محمد (^٤)، حدثنا عفان (^٥)، كلاهما عن شعبة، قال: أنبأني عمرو بن مرة، قال: سمعت عبد الله بن أبي أوفى، وكان من أصحاب الشجرة، ثم ذكر نحوه (^٦).\n_________\n(^١) (م ٢/ ٨٢ / أ).\n(^٢) أحمد بن محمد بن أبي رجاء المصيصي.\n(^٣) ابن الجراح الرؤاسي.\n(^٤) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي، ويحتمل أن يكون جعفر بن محمد بن أبي عثمان الطيالسي، أبو الفضل البغدادي، فإن كليهما رويا عن عفان بن مسلم، وهما من شيوخ أبي عوانة في الصحيح، وكلاهما ثقة. ولم أقف حتى الآن على ما يرجح أحد الاحتمالين. (انظر: مستخرج أبي عوانة، ٢/ ١، ٤/ ١٩٦، تاريخ بغداد، ٧/ ١٨٥ - ١٨٨، تهذيب الكمال، ٢٠/ ١٦٢).\n(^٥) ابن مسلم الصفار.\n(^٦) قوله: \"وكان من أصحاب الشجرة\" لم يذكرها الإمام مسلم في حديثه، وهي عند البخاري في حديث آدم بن أبي إياس، عن شعبة (كتاب المغازي، باب غزوة الحديبية، ٧/ ٤٤٨).","vol":"8","page":367},{"text":"<span data-type='title' id=toc-538>باب بيان فرض الزكاة، وأن الإمام إذا بعث المتولي إلى بلدة أخرى لأخذها من الأغنياء، أمِر بردها على فقرائهم، والدليل على أنها لا تخرج من بلدة إلى بلدة غيرها، وأن فقرائها أولى بها من غيرهم، وعلى أن من وجب عليه الزكاة يسمى غنيا، ومن لم تجب عليه لم يسم غنيا</span>","vol":"8","page":369},{"text":"٣٤٠١ - حدثنا العباس بن محمد (^١)، وإبراهيم بن أبي داود الأسدي (^٢)، قالا: حدثنا أمية بن بسطام، حدثنا يزيد بن زريع، عن روح بن القاسم، عن إسماعيل بن أمية، عن يحيى بن عبد الله (^٣) بن صيفي (^٤)، عن أبي معبد (^٥)، عن ابن عباس، أن النبي ﷺ لما بعث معاذا على اليمن، قال: \"إنك تقدم على قومٍ أهلِ كتابٍ، فليكن أول ما تدعوهم إليه عبادة الله، فإذا عرفوا الله فأخبرهم أن الله ﷿ قد فرض عليهم خمس صلوات في يومهم وليلتهم، فإذا فعلوا ذلك، فأعلمهم أن الله قد فرض عليهم زكاة تؤخذ\n⦗٣٧٠⦘ من أموالهم فترد على فقرائهم، فإذا أطاعوا بها فخذ منهم، وتَوَقَّ كرائم أموال الناس\" (^٦).\n_________\n(^١) ابن حاتم الدوري.\n(^٢) إبراهيم بن سليمان بن داود الأسدي البُرُلُّسِي.\n(^٣) تصحف في م إلى: عبيد الله.\n(^٤) يحيى بن عبد الله بن محمد بن يحيى بن صيفي المكي.\n(^٥) نافذ -بنون وفاء وذال معجمة- مولى ابن عباس (الكنى والأسماء، ٢/ ٧٩٧ /٣٢٣٦، المغني في ضبط الأسماء، ٢٥١).\n(^٦) رواه مسلم عن أمية بن بسطام به (كتاب الإيمان، باب الدعاء إلى الشهادتين، وشرائع الإسلام، ١/ ٥١)، غير أنه قال: (إلى اليمن)، وقال: \"تؤخذ من أغنيائهم\".\nوأخرج البخاري عن أمية بن بسطام أيضا بمثل لفظ المصنف، غير أنه قال: \"فإذا فعلوا الصلاة\" (كتاب الزكاة، باب لا تؤخذ كرائم أموال الناس في الصدقة، ٣/ ٣٢٢).\nوقد روى الحديث الإمام مسلم من وجه آخر، عن أبي بكر بن أبي شيبة، وأبي كريب، وإسحاق بن إبراهيم، جميعا، عن وكيع، عن زكرياء بن إسحاق، حدثني يحيى بن عبد الله بن صيفي، عن أبي معبد، عن ابن عباس، عن معاذ بن جبل (الموضع السابق)، فجعله من مسند معاذ. قال الحافظ: أخرجه الجماعة كلهم من طريق وكيع، بسنده إلى ابن عباس، أن النبي ﷺ بعث معاذا، على أنه من مسند ابن عباس، ثم قرر أن ما ذكره الإمام مسلم إنما وقع في رواية أبي بكر بن أبي شيبة وحده، وأنه حمل رواية إسحاق، وأبى كريب على رواية ابن أبي شيبة، فإن ثبتت رواية ابن أبي شيبة، فهو من مرسل ابن عباس، على أن حضور ابن عباس لذلك ليس ببعيد.\nانتهى بتصرف (فتح الباري، ٣/ ٣٥٨، النكت الظراف، ٥/ ٢٥٥ - ٢٥٦).","vol":"8","page":369},{"text":"<span data-type='title' id=toc-539>باب بيان الإباحة للمتولي أخْذَ الصدقة والزكاة أن يأخذ على ذلك أجرة عمله</span>","vol":"8","page":371},{"text":"٣٤٠٢ - حدثنا أحمد بن علي بن يوسف الخراز أبو بكر -بدمشق (^١) - حدثنا مروان بن محمد (^٢) الطاطري، ح.\nوحدثنا أبو أمية (^٣)، حدثنا منصور بن سلمة الخزاعي، وعاصم ابن علي (^٤)، وسعيد بن سليمان قالوا: أخبرنا الليث، قال مروان: حدثنا ليث ابن سعد، عن بكير بن الأشج (^٥)، عن بسر بن سعيد، عن ابن الساعدي المالكي (^٦)، قال: استعملني عمر ﵁ على الصدقة. فلما فرغت منها\n⦗٣٧٢⦘ وأديتها إليه، أمر لي بعُمالَة (^٧)، فقلت: إني عملت لله، وأجري على الله. فقال: خذ ما أعطيك، فإني قد عملت على عهد رسول الله ﷺ فعَمَّلني (^٨)، فقلت مثل قولك، فقال لي رسول الله ﷺ: \"إذا أُعطيت شيئًا من غير أن تسأل فكل، وتصدق\" (^٩).\n_________\n(^١) بخاء معجمة وبعدها راء وآخره زاي (الإكمال، ٢/ ١٨٦)، وهي نسبة إلى خرز الأشياء من الجلود كالقرب والسطائح، وغيرها، ولم أر فيه جرحًا ولا تعديلًا وخرج له الحاكم في المستدرك (١/ ٢٠٦) في إسناد قال عنه: رواته كلهم محتج بهم، غير محمد بن سالم، فإني لا أعرفه بعدالة ولا جرح. الأسامي والكنى لأبي أحمد (٢/ ٢١١ /٦٦٦)، (تاريخ دمشق، ٥/ ٨٠ - ٨١، الأنساب، ٢/ ٣٣٥، سير أعلام النبلاء، ١٣/ ٤١٩).\n(^٢) (م ٢/ ٨٢/ ب).\n(^٣) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) ابن عاصم بن صهيب الواسطي.\n(^٥) بكير بن عبد الله بن الأشج.\n(^٦) هو عبد الله بن وقدان السعدي القرشي العمري، صحابي نزل الأردن، وإنما قيل له السعدي لأنه كان مسترضعا في بني سعد، قاله ابن أبي حاتم. وقد قال المزي: سماه الليث وحده ابن الساعدي. وقال الحافظ: خالفه عمرو بن الحارث، عن بكير، =\n⦗٣٧٢⦘ = فقال: \"ابن السعدي\"، وهو المحفوظ، على أنه قد روي عن الليث تسميته بابن السعدي، وهو عند الدارمي في السنن (١/ ٣٨٨). وما ذكره ابن أبي حاتم من وجه النسبة يؤيد الوجه المحفوظ، والله أعلم. (انظر: الجرح والتعديل، ٥/ ١٨٦، تحفة الأشراف، ٨/ ٤٠، الإصابة، ٢/ ٣١٩، فتح الباري، ١٣/ ١٥١).\n(^٧) بضم العين، وهي أجرة العامل عملا (مشارق الأنوار، ٢/ ٨٧).\n(^٨) مشدد الميم، أي جعل لي عمالة (الموضع السابق).\n(^٩) رواه مسلم عن قتيبة بن سعيد، عن الليث به (كتاب الزكاة، باب إباحة الأخذ لمن أعطي من غير مسألة ولا إشراف، ٢/ ٧٢٣). وأخرجه البخاري عن أبي اليمان، عن شعيب، عن الزهري، عن السائب بن يزيد، عن حويطب بن عبد العزيز، أن عبد الله ابن السعدي أخبره، فذكره بنحوه (كتاب الأحكام، باب رزق الحاكم والعاملين عليها، ١٣/ ١٥٠). ورواه مسلم من هذا الطريق وأحال على سياق رواية سالم بن عبد الله بن عمر، عن أبيه. وسقط من سند الإمام مسلم حويطب ابن عبد العزيز، وهو ثابت في رواية عمرو بن الحارث الذي أخرج مسلم الحديث من طريقه، كما نبه الحافظ على ذلك (فتح الباري، ١٣/ ١٥١ - ١٥٢).","vol":"8","page":371},{"text":"٣٤٠٣ - حدثنا أبو داود السجستاني (^١)، حدثنا أبو الوليد (^٢)،\n⦗٣٧٣⦘ حدثنا الليث (^٣)، عن بكير، بمثله (^٤).\n_________\n(^١) سليمان بن الأشعث، والحديث في سننه (كتاب الزكاة، باب في الإستعفاف، ٢/ ٢٩٦/ ١٦٤٧).\n(^٢) هشام بن عبد الملك الطيالسي.\n(^٣) ابن سعد.\n(^٤) هذا الطريق سقط من م، ولم تثبت في الأصل إلا في الحاشية.","vol":"8","page":372},{"text":"٣٤٠٤ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، قال: أخبرني عمرو بن الحارث، ح.\nوحدثنا صالح بن عبد الرحمن (^٣)، حدثنا حجاج بن إبراهيم (^٤)، حدثنا ابن وهب، عن عمرو بن الحارث، عن بكير، عن بسر بن سعيد، عن ابن السعدي، قال: استعملني عمر ﵁ على الصدقة، فلما أديتها إليه أعطاني عُمالَتي، فقلت: إنما عملت لله، وأجري على الله. قال: خذ ما أُعطيك، فإني عملت على عهد رسول الله ﷺ فعملني، فقلت مثل قولك، فقال لي رسول الله ﷺ: \"إذا أعطيك شيئًا من غير أن تسأل فكل وتصدق\" (^٥).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) ابن عمرو بن الحارث.\n(^٤) الأزرق.\n(^٥) رواه مسلم، عن هارون بن سعيد الأيلي، عن ابن وهب به، وأحال على لفظ حديث الليث (الموضع السابق)، إلا أن في حديث عمرو: \"إذا أعطيك\"، وفي حديث الليث: \"إذا أعطيتَ\".","vol":"8","page":373},{"text":"<span data-type='title' id=toc-540>باب الدليل على الإباحة للإمام أن يؤخر الصدقة على من تجب عليه في ماله الصدقة، وعلى تركها لمن ينفقها في سبيل الله، ويحتاج إليها، وبمن له في الخمس نصيب</span>","vol":"8","page":374},{"text":"٣٤٠٥ - حدثنا محمد بن أحمد بن الجنيد الدقاق، حدثنا علي ابن حفص المدائني، حدثنا ورقاء (^١)، عن أبي الزناد (^٢)، عن الأعرج (^٣)، عن أبي هريرة، قال: بعث رسول الله ﷺ عمر بن الخطاب ﵁ ساعيا على الصدقة، فمنع ابن جميل (^٤)، [وخالد بن الوليد، والعباس -عم رسول الله ﷺ. فقال رسول الله ﷺ \"ما يَنْقم (^٥) ابن جميل] (^٦) (^٧)، إلا أنه كان فقيرًا\n⦗٣٧٥⦘ فأغناه الله. وأما خالد بن الوليد، فإنكم تظلمون خالدًا، قد احتبس أدراعه وأعتاده (^٨) في سبيل الله. وأما العباس فهي عليَّ ومثلها معها. ثم\n⦗٣٧٦⦘ قال: \"يا عمر، أما شعرت أن عم الرجل صنو (^٩) أبيه\" (^١٠).\n_________\n(^١) ورقاء بن عمر بن كليب اليشكري، أبو بشر الكوفي، نزيل المدائن.\n(^٢) عبد الله بن ذكوان.\n(^٣) عبد الرحمن بن هرمز.\n(^٤) قال الحافظ: لم أقف على اسمه في كتب الحديث (فتح الباري، ٣/ ٣٣٣).\n(^٥) بكسر القاف والفتح، وهو ما ينكر ويكره (مشارق الأنوار، ٢/ ٢٤). ووقع في رواية ابن جريج: \"أبو جهم بن حذيفة\" بدل ابن جميل (مصنف عبد الرزاق، ٤/ ١٨/ ٦٨٢٦). قال الحافظ: وهو خطأ، لإطباق الجميع على ابن جميل (فتح الباري، الموضع السابق). ثم في الإسناد جهالة، فإن ابن جريج يقول: حُدثتُ حديثا رفع إلى عبد الرحمن الأعرج.\n(^٦) ما بين المعقوفين سقط من (م).\n(^٧) (م ٢/ ٨٣/ أ).\n(^٨) قال الحميدي: هو جمع عتد -محركة- ويقال: عتد بكسر التاء، وهو الفرس، وقيل هو الفرس المعد للركوب والجري (تفسير غريب ما في الصحيحين ص ٣٥١، تاج العروس ٨/ ٣٤٩).\nوذكر ابن الأثير عن الدارقطني، أنه قال: قال أحمد بن حنبل: قال علي ابن حفص: \"وأعتاده\" وأخطأ فيه وصحف، وإنما هو: \"أعتده\". وفي رواية حنبل ابن إسحاق، عن الإمام أحمد التي ذكرها المزي مجزوما بها: \"وإنما هو أعبده\" بالباء الموحدة. ونقل ابن منظور الوجهين. ويؤيد الوجه الثاني ما سيذكره المصنف عقب (ح ٤٠٧) من اختلاف الرواة على أبي الزناد في هذا اللفظ. واعتمد الفتني هذا النقل عن الإمام أحمد، فجزم بخطأ رواية \"أعتاده\". والأعتد جمع قلة لعتاد بفتح العين، وهو ما أعده الرجل من السلاح، والدواب، وآلات الحرب للجهاد، ويجمع على \"أعتدة\" أيضا (النهاية، ٣/ ١٧٦، تهذيب الكمال، ٢٠/ ٤١٠ - ٤١١، لسان العرب، ٣/ ٢٨٠، مجمع بحار الأنوار، ٣/ ٥١٣).\nوقد عكس القاضي عياض في التفسير، فقال: \"أعتاد\" جمع \"عتاد\"، ويجمع أيضا على \"أعتدة\"، وأما \"أعتد\" فهو جمع \"عتد\"، وهذا خلاف ما ذكره سائر أصحاب الغريب واللغة. والله أعلم (شرح صحيح مسلم للأبي نقلا عن القاضي عياض، ٣/ ١١٥).\nوأما ما ذكر من التصحيف عن علي بن حفص، فقد تابعه على قوله: \"أعتاده\" شبابة بن سوار، عن ورقاء عند ابن حبان (الإحسان، ٨/ ٦٧ /٣٢٧٣)، والدارقطني (السنن، ٢/ ١٢٣)، كما تابعه الحسن بن الصباح، عن شبابة، عن =\n⦗٣٧٦⦘ = ورقاء أيضا عند أبي داود في بعض نسخ السنن (كتاب الزكاة، باب في تعجيل الزكاة، ٢/ ٢٧٥).\n(^٩) الصنو المثل، وأصله أن تقطع نخلتان من عرق واحد، يريد أن أصل العباس، وأصل أبي واحد. (النهاية، ٣/ ٥٧).\n(^١٠) رواه مسلم عن زهير بن حرب، عن علي بن حفص به، وهو الطريق الآتي بعد هذا، وهذا من الطرق التي زادها أبو عوانة على الإمام مسلم، وصدر بها دون التي أخرج الإمام مسلم الحديث منها، لعلوها عنده (كتاب الزكاة، باب في تقديم الزكاة ومنعها، ٢/ ٦٧٦).","vol":"8","page":374},{"text":"٣٤٠٦ - أخبرنا أبو زرعة الرازي (^١)، حدثنا زهير (^٢)، حدثنا علي ابن حفص المدائني، ح (^٣).\nوحدثنا أبو داود الحراني (^٤)، حدثنا الحسن بن الصباح (^٥)، حدثنا\n⦗٣٧٧⦘ شبابة (^٦)، كلاهما عن ورقاء بإسناده بمثل معناه.\n_________\n(^١) عبيد الله بن عبد الكريم.\n(^٢) ابن حرب، أبو خيثمة النسائي.\n(^٣) وقع تكرار من أول الإسناد إلى هذا الموضع من (م).\n(^٤) سليمان بن سيف.\n(^٥) البزار -آخره راء- أبو علي الواسطي نزيل بغداد. وثقه أحمد، والذهبي. وقال أبو حاتم: صدوق. وذكره ابن حبان في الثقات (٨/ ١٧٦). وقال النسائي: صالح، وعنه أيضا: ليس بالقوي. قال الحافظ في قول النسائي: هذا تليين هين. ثم قال هو في التقريب: صدوق يهم. روى عنه البخاري وأصحاب السنن (انظر: الجرح والتعديل، ٣/ ١٩، =\n⦗٣٧٧⦘ = تهذيب الكمال، ٦/ ١٩٣ - ١٩٥، المغني في الضعفاء، ١/ ١٦١، هدي الساري، ٣٩٧).\n(^٦) ابن سوار المدائني.","vol":"8","page":376},{"text":"٣٤٠٧ - حدثنا علي بن عثمان النفيلي، حدثنا علي بن عياش (^١)، حدثنا شعيب بن أبي حمزة، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ، قال: أمر رسول الله ﷺ بصدقة فقيل، منع ابن جميل، وخالد بن الوليد، وعباس بن عبد المطلب. فقال رسول الله ﷺ: \"ما ينقم ابن جميل إلا أنه كان فقيرًا فأغناه الله ورسوله. وأما خالد، فإنكم تظلمون خالدًا. قد احتبس أدراعه وأعبده (^٢) في سبيل الله.\nوالعباس عم رسول الله ﷺ، فهي عليه، ومثلها معها\" (^٣).\n⦗٣٧٨⦘ قال أبو عوانة: روى هذا الحديث عن أبي الزناد جماعة، منهم موسى بن عقبة (^٤)، وعبد الرحمن بن أبي الزناد (^٥)، وقد رواه شعيب هذا، فقال بعضهم: \"فهي عليه ومثلها معها\" (^٦)، وبعضهم قال مكان\n⦗٣٧٩⦘ \"أعتادَه\": \"وأعبُده (^٧) \".\n_________\n(^١) بتحتانية ومعجمة.\n(^٢) بالباء الموحدة، جمع قلة للعبد.\n(^٣) لم يخرجه مسلم من هذا الطريق، وأخرجه البخاري عن أبي اليمان، عن شعيب به (كتاب الزكاة، باب في قول الله تعالى: ﴿وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ﴾ [التوبة: ٦٠] ٣/ ٣٣١)، غير أنه قال مكان: \"أعبده\" قال: \"أعتده\" بالتاء المثناة من فوق، جمع عتاد. وقال في آخره: \"فهي عليه صدقة ومثلها معها\".\nوبمثل رواية البخاري في الموضعين رواه النسائي عن عمران بن بكار، عن على ابن عياش، عن شعيب به (المجتبى، كتاب الزكاة، باب إعطاء السيد المال بغير اختيار المصدق، ٥/ ٣٣ - ٣٤/ ٢٤٦٣).\nوورد \"أعبده\"كرواية المصنف عند ابن خزيمة، عن الذهلي، عن علي بن عياش به =\n⦗٣٧٨⦘ = (صحيح ابن خزيمة، ٤/ ٤٨/ ٢٣٣٠). وذكر القاضي عياض أنه عند بعض رواة البخاري، وقال الحافظ: الأول هو المشهور (فتح الباري، ٣/ ٣٣٣).\n(^٤) وحديثه عند ابن خزيمة عن أحمد بن حفص بن عبد الله السلمي، عن أبيه، عن إبراهيم بن طهمان، عن موسى بن عقبة به. (٤/ ٤٨/ ٢٣٢٩)، وهو إسناد حسن، والعلم عند الله.\n(^٥) وثقه العجلي، والترمذي، وصحح له أحاديث. وضعفه غير واحد، وقال علي ابن المديني: ما حدث بالمدينة فهو صحيح، وما حدث ببغداد أفسده البغداديون. وقال الذهبي: هو إن شاء الله حسن الحال في الرواية. وقال الحافظ: صدوق تغير حفظه لما قدم بغداد. (ميزان الإعتدال، ٢/ ٥٧٦، تهذيب التهذيب، ٦/ ١٧٢ - ١٧٣).\nوأخرج حديثه أبو عبيد عن أبي أيوب سليمان بن داود الهاشمي، وأحمد، عن داود بن عمرو الضبي، كلاهما عنه به (كتاب الأموال، ٧٠٥/ ١٨٩٨، مسند الإمام أحمد، ٢/ ٣٢٢)، وكلا الراويين عنه بغدادي، إلا أن الرواية في موضع الاعتبار.\n(^٦) وهي رواية أبي عوانة عن النفيلي، عن علي بن عياش، عن شعيب به.\nوتابعه ابن أبي الزناد عند أبي عبيد (الموضع السابق)، وابن جريج عند عبد الرزاق في بعض نسخ المصنف (٤/ ١٨/ ٦٨٢٦)، بإسناد فيه راوٍ مجهول.\nوخالفهم غيرهم عن شعيب، فقالوا: \"هي عليه صدقة ومثلها معها\"، وهي رواية البخاري، والنسائي (انظر الحاشية رقم ٢). على هذا الحديث وهناك وجهان آخران لرواية هذه الجملة عن أبي الزناد: =\n⦗٣٧٩⦘ = الأول: ما تقدم عند المصنف، والإمام مسلم، وغيرهما من طريق ورقاء عنه: \"فهي عليّ ومثلها معها\".\nوالثاني: ما رواه موسى بن عقبة عنه: \"فهي له ومثلها معها\". وقد قال الشيخ الألباني عن الوجه الذي رواه ورقاء: هو شاذ، وهو في صحيح مسلم، ولم أره لغيره، وفيه نظر لأمرين:\nالأول: أنه لم يختلف عن ورقاء فيه مع كثرة من رواه من طريقه كما اختلف على شعيب.\nوالثاني: أن ورقاء مقدم عند أبي زرعة على شعيب، وابن أبي الزناد، وغيرهما في أبي الزناد. والظاهر من صنيع القاضي عياض ترجيح هذا الوجه، حيث قال: والأشبه عندي أنه ﷺ أخرج الزكاة عنه من مال نفسه. انتهى بتصرف (شرح الأبي على صحيح مسلم، ٣/ ١١٦).\nوقد ذكر غير القاضي من العلماء أوجها أخرى للجمع والتوجيه بين مختلف هذه الروايات (انظر: صحيح ابن خزيمة، ٤/ ٤٩، السنن الكبرى، ٤/ ١١١ - ١١٢، شرح السنة ٥/، تهذيب السنن- مع مختصر المنذري لسنن أبي داود، ٢/ ٢٢٢).\n(^٧) وممن قال ذلك النفيلي عن علي بن عياش، عن شعيب عند المصنف، وابن أبي الزناد عند أبي عبيد، ومحمد بن يحيى الذهلي، عن علي بن عياش، عن شعيب عند ابن خزيمة.","vol":"8","page":377},{"text":"<span data-type='title' id=toc-541>بابُ الدَّلِيلِ علَى وُجُوبِ الزَّكاةِ في حُلِيِّ النِّسَاءِ إِذَا بَلَغَ مَا تَجِبُ فِيهِ الزَّكَاةُ، وَعلَى الإبَاحَةِ لِلنِّسَاءِ أنْ يُعطِينَ أَزْوَاجَهُنّ مِنْهَا إذَا كَانُوا فُقَرَاءَ، وَعلَى إبَاحَةِ أكلْهِنّ إِذَا أَنْفَقُوا عَلَيْهِنَّ مِنْهَا، وَعلَى الإبَاحَةِ لِلْمُزَكِّي قَبُولَ الهِبَةِ مِنَ المُزَكَّى عَلَيْهِ مِمّا أعْطَاهُ مِنْهَا.</span>","vol":"8","page":380},{"text":"٣٤٠٨ - حَدَّثَنَا الحَسَنُ بن عفّان (^١)، أخْبرَنا عبدُ الله بن نُمير (^٢)، عَنِ الأعْمَشِ (^٣)، عَنْ شَقِيقٍ، عَنْ عَمرِو بن الحارِثِ، عَنْ زَينبَ امرأةِ عبدِ الله بن مَسْعودٍ، قَالتْ أَمَرَنا رَسُولُ الله ﷺ فَقالَ: \"تَصَدَّقْنَ يَا مَعْشَرَ النِّسَاءِ وَلَوْ مِنْ حُلِيِّكُنَّ\" قَالتْ: كنتُ أعُولُ عَبْدَ الله بن مَسْعُودٍ ويَتَامَى في حَجْرِي، وكانَ عبدُ الله خَفِيفَ ذاتِ اليدِ (^٤)، فقلتُ لِعبدِ الله: إئْتِ النبيَّ ﷺ فَاسْألْهُ أَيُجْزِئُ ذلكَ عَني؟ أوْ أُوَجِّهُه عَنْكُم معَ الصَّدَقَة. فقالَ: لا، بَلْ ائْتِيه أنتِ فاسْألِيهِ، قالتْ: فَأتَيْتُه فَجَلَسْتُ فَوَجدْتُ عندَ البابِ امْرَأةً مِنْ الأنْصَارِ حَاجَتُها حَاجَتِي، وكانتْ قَدْ أُلقيتْ عَلَيه الْمَهابَةُ، قالتْ: فَخَرَجَ عَلَينا بِلالٌ فقُلنا: سَلْ رَسُولَ الله ﷺ\n⦗٣٨١⦘ وَلا تُخْبِرْهُ مَنْ نَحْنُ، فَسأَلَه فَقالَ: امْرَأتانِ تَعُولانِ أزْوَاجَهُما وَيَتامَى في حُجُورِهما، هَلْ يُجْزِىُ ذلكَ عَنْهُما مِنَ الصَّدَقَةِ؟ فَقالَ لَه: \"مَنْ هُمَا؟ \" فَقالَ: زَيْنَبُ وَامْرَأةٌ مِنَ الأنْصَارِ. قَالَ: \"أيُّ الزَّيانِبِ؟ \" قَالَ: امْرَأةُ عبدِ الله بن مسعودٍ، وَامْرَأةٌ مِنَ الأنْصَارِ. فَقَالَ: \"نَعَمْ، لَهُمَا أَجْرَانِ: أَجْرُ القَرَابَةِ وأَجْرُ الصَّدَقَةِ\" (^٥).\n_________\n(^١) هو الحسن بن علي بن عفّان العامري، أبو محمد الكوفي، (ت ٢٧٠ هـ).\n(^٢) الهَمْداني، أبو هشام الكوفي. (ت ١٩٩ هـ).\n(^٣) الأعمش هو موضع الإلتقاء مع مسلم.\n(^٤) أي: فَقِيرًا قليل المال والحَظِّ من الدنيا. النهاية لابن الأثير (٢/ ٥٤).\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٥)، (٢/ ٦٩٤).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٦)، (١/ ١٢١).\nمن فوائد الاستخراج:\n- تعيين عبد الله زوج زينب وأنَّه ابن مسعود، وقد ورد في صحيح مسلم مهملًا.","vol":"8","page":380},{"text":"٣٤٠٩ - حَدَّثَنَا أبُو قِلابَةَ (^١)، أخْبرَنا أبُو زَيْدٍ الْهرَوِيُّ (^٢)، أخْبرَنا شُعْبَةُ (^٣)،\n⦗٣٨٢⦘ عَنْ الأَعْمَشِ (^٤)، عَنْ أبي وَائِلٍ، عَنْ عَمْرِو بن الحَارِثِ، عَنْ زَيْنَبَ امْرَأةِ عبدِ الله بن مَسْعُودٍ أَنَّها قَالَتْ لِعَبْدِ اللهِ: هَلْ يَجُوزُ لِي أَنْ أُنْفِقَ عَلَيْكَ وَعَلَى وَلَدِكَ مِنْ مَالِي؟ فَقَالَ لَهَا: اِئْتِي النبيَّ ﷺ. فَأتَتِ النبي ﷺ فَإذَا امْرَأةٌ مِنَ الأَنْصَارِ يُقالُ لَهَا زَيْنَبُ تَسْألُ عَنْهُ، قَالَتْ: فَخَرَجَ بلالٌ فَقُلْنا: سَلْ رَسُولَ الله ﷺ. فَدَخَلَ بلالٌ، فَقَالَ لَهُ النبيُّ ﷺ: \"أَيُّ الزَّيَانِبِ؟ \" قَالَ: رينَبُ امْرَأَةُ عَبْدِ اللهِ. فَقالَ لَهُ النبيُّ ﷺ: \"لَهَا أَجْرَانِ: أَجْرُ القَرَابةِ وأَجْرُ الصَّدَقَةِ\" (^٥).\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله، أبو قلابة الرَّقاشي.\n(^٢) هو: سعيد بن الربيع الحرشي.\n(^٣) ابن الحجاج بن الورد العتكي الأزدي، أبو بسطام الواسطي (ت ١٦١ هـ).\nكان الثوري يقول: \"شعبة أمير المؤمنين في الحديث\"، وقال ابن معين: \"شعبة إمام المتقين\"، وقال أحمد: \"كان شعبة أمّة وحده في هذا الشأن\" قال عبد الله: يعني في الرجال وبصره في الحديث وتثبته، وتنقيته للرجال.\nانظر: تقدمة الجرح والتعديل (١/ ١٢٦ - ١٧٦)، تهذيب الكمال (١٢/ ٤٧٩ - ٤٩٥).\n(^٤) هنا موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٥)، (٢/ ٦٩٤).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٦)، (١/ ١٢١).\nمن فوائد الاستخراج:\n- فيه بيان أنَّ المرأة الأنصارية يقال لها زينب أيضًا. وهي زينب الأنصاريَّة امرأة أبي مسعود الأنصاري.\nانظر: الاستيعاب (٢/ ١٠٠).","vol":"8","page":381},{"text":"٣٤١٠ - حَدَّثَنَا محمَّدُ بن الحُسَينِ بن أبِىِ الحُنَيْنِ، أَخْبرَنَا عُمَرُ بن حفصِ بن غِياثٍ النَّخَعِيُّ (^١)، أخْبرَنَا أَبِي، أَخْبرَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي شَقِيقٌ، عَنْ عَمْرِو بن الحَارِثِ، عَنْ زَيْنَبَ امْرَأةِ عَبْدِ اللهِ،\n⦗٣٨٣⦘ قَالَ (^٢): فَذَكَرْتُ لإبْرَاهِيمَ، فَحَدَّثَنِي إِبْرَاهِيمُ عَنْ أَبِي عُبَيْدَةَ، عَنْ عَمْرِو بن الحارثِ، عَنْ زَيْنَبَ امْرَأةِ عَبْدِ الله بِمِثْلِهِ سَوَاءً -قَالَتْ: كنْتُ فيِ الْمَسْجِدِ، فَرَآنِي النبيُّ ﷺ فَقَالَ: \"تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ\" وكَانَتْ زَيْنَبُ تُنْفِقُ عَلَى عَبْدِ اللهِ وَأَيْتَامٍ في حَجْرِهَا، فَقَالَتْ لَعَبْدِ اللهِ: سَلْ رَسُولَ الله ﷺ: أَيُجْزِئُ عَني أنْ أُنْفِقَ عَلَيْكَ وَعَلَى أَيْتَامٍ لِي في حَجْرِي مِنَ الصَّدَقَةِ؟ فَقَالَ: سَلِي أنْتِ رَسُولَ الله ﷺ. فَانْطَلَقَت إِلى رَسُولِ الله ﷺ فَوَجَدْتُ امْرَأةً مِنَ الأَنْصَارِ عَلَى البَابِ حَاجَتُها مَثْلُ حَاجَتِي، قَالَتْ: فَمَرَّ عَلَيْنَا بِلالُ، فَقُلْنَا: سَلْ لَنَا رَسُولَ الله ﷺ أَيُجْزِئُ عَنِّي أنْ أُنْفِقَ عَلَى زَوْجِي وَأَيْتَامٍ في حَجْرِي مِنَ الصَّدَقَةِ؟ وَقُلْنَا: لا تُخْبِرْ بِنَا، فَدَخَلَ فَسَأَلَهُ: فَقَالَ: \"مَنْ هُمَا؟ \" قَالَ: زَيْنَبُ. قَالَ: \"أَيُّ الزَّيَانِبِ؟ \" قَالَ: امْرَأة عَبْدِ اللهِ. قَالَ: \"نَعَمْ، يَكونُ لَهَا أَجْرَانِ: أَجْرُ القَرَابةِ وأَجْرُ الصَّدَقَةِ\" (^٣).\n_________\n(^١) هنا موضع الالتقاء مع مسلم.\n(^٢) القائل هو: الأعمش. انظر فتح الباري (٣/ ٣٢٩).\n(^٣) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٦)، (٢/ ٦٩٤).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٦)، (١/ ١٢١).\nمن فوائد الاستخراج:\n- الإتيان بمتن رواية عمر بن حفص بن غياث، والتي أورد مسلم إسنادها، =\n⦗٣٨٤⦘ = وأحال على رواية أبي الأحوص عن الأعمش.","vol":"8","page":382},{"text":"٣٤١١ - حَدَّثَنَا أبُو دَاوُدَ الحْرَّانِيُّ (^١)، أخْبرَنَا أبُو الوَلِيدِ (^٢)، أخْبرَنَا شُعْبَةُ، ح.\nوَحَدَّثَنَا يُونُسُ بن حَبِيبٍ (^٣)، أخْبرَنَا أبُو دَاوُدَ (^٤)، أخْبرَنَا شُعْبَةُ، عَنِ الأَعْمِشِ (^٥)، قَالَ: سَمَعْتُ أبَا وَائِلٍ يُحَدِّثُ عَنْ عَمْرِو بن الحَارِثِ، عَنْ زَيْنَبَ الثَّقَفِيَّةِ أمْرَأةِ عَبْدِ اللهِ أنَّهَا قَالَتْ: إِنَّ رَسُولَ الله ﷺ قَالَ للنِّسَاءِ: \"تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ\". قَالَتْ زَيْنَبُ لِعَبْدِ اللهِ: أيُجْزِئُ عَنِي أنْ أضَعَ صَدَقَتِي فِيكَ، وَفِي ابن أخِي أوْ أُخْتِي أَيْتَامٍ؟ قَالَتْ: وَكَانَ عَبْدُ اللهِ خَفَيفَ ذَاتِ اليَدِ، فَقَالَ: سَلِي عَنْ ذَلِكَ النبي ﷺ. فَقَالَتْ زَيْنَبُ: فَأتَيْتُ رَسُولَ الله ﷺ فَإذَا امْرَأةٌ مِنَ الأَنْصَارِ يُقَالَ لَهَا زَيْنَبُ جَاءَتْ تَسْأَلُ عَنْ مَا جِئْتُ أَسْألُ، فَخَرَجَ إِلَيْنَا بِلالٌ فَقُلْنا لَه: سَلْ وَسُولَ الله ﷺ وَلا تُخْبِرْهُ مَنْ نَحْنُ: أَيُجْزِئُ عَنِّي أنْ أَضَعَ صَدَقَتِي في ابن أَخِي أَيتامٍ أَوْ ابن أُخْتي أَيْتَامٍ في حَجْرِي؟ قَالَ: فَأَتى رَسُولَ الله ﷺ فَذَكَرَ أوْ ذُكِرَ لَهُ. قَالَ: \"أَيُّ الزَّيَانِبِ هِيَ؟ \" قَالَ: زَيْنَبُ امْرَأةُ عَبْدِ اللهِ، وَزَيْنَبُ امْرَأةٌ مِنَ\n⦗٣٨٥⦘ الأَنْصَارِ. فَقَالَ رَسُولُ الله ﷺ: \"إنَّ لَهَا أَجْرَينِ: أَجْرَ القَرَابَةِ وأَجْرَ الصَّدَقَةِ\" (^٦).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي -مولاهم- أبو داود الحراني.\n(^٢) هو: هشام بن عبد الملك الباهلي -مولاهم- أبو الوليد الطيالسي.\n(^٣) ابن عبد القاهر، أبو بشر العجلي. (ت ٢٦٧ هـ).\n(^٤) هو سليمان بن داود بن الجارود، أبو داود الطيالسي، البصري، الحافظ.\n(^٥) الأعمش هو موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٥، ٤٦)، (٢/ ٦٩٤).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٦)، (١/ ١٢١).\nمن فوائد الاستخراج:\n- ذكر نسب زينب امرأة عبد الله بن مسعود وأنها ثقفيَّة. وهي زينب بنت عبد الله، وقيل بنت معاوية، وقيل بنت أبي معاوية الثقفيَّة.\nانظر: الاستيعاب (٢/ ١٠٠)، الإصابة (٧/ ٦٧٧ - ٦٨٠).","vol":"8","page":384},{"text":"٣٤١٢ - حَدَّثَنَا ابن الْمُنَادِي (^١) أخْبرَنَا وَهْبُ بن جَرِيرٍ (^٢) أخْبرَنَا\n⦗٣٨٦⦘ شُعْبَةُ بِإِسْنَادِهِ مِثْلَهُ (^٣).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود المنادي.\n(ت ٢٧٢ هـ).\nوالمنادي: بضم الميم، وفتح النون، وفي آخرها الدال المهملة -هذه النسبة إلى من ينادي على الأشياء التي تباع والأشياء المفقودة التي يطلبها أربابها.\nالأنساب للسمعاني (٥/ ٣٨٥ - ٣٨٦).\nقال أبو حاتم وابنه عبد الرحمن: \"صدوق\" زاد ابنه: \"ثقة\"، وقال عبد الله بن أحمد: \"ثقة\"، وذكره ابن حبّان في الثقات. قال الذهبي: \"ثقة\"، قال ابن حجر: \"صدوق\".\nالجرح والتعديل (٨/ ٣)، الثقات لابن حبّان (٩/ ١٣٢)، تاريخ بغداد (٢/ ٣٢٩)، سير أعلام النبلاء (١٢/ ٥٥٥)، تقريب التهذيب ص (٨٧٥).\n(^٢) ابن حازم بن زيد الأزدي، أبو العبّاس البصري.\n(^٣) انظر تخريج الحديث السابق.","vol":"8","page":385},{"text":"٣٤١٣ - وَحَدَّثَنَا عَبْدُ الْمَلِكِ (^١)، أخْبرَنَا أبُو زَيْدٍ الْهَرَوِيُّ، أخْبرَنَا شُعْبَةُ بِإِسْنَادِهِ نَحْوَ مَعْنَاهُ (^٢).\n_________\n(^١) هو أبو قلابة الرقاشي.\n(^٢) انظر تخريج الحديث رقم (٣٤٠٩).","vol":"8","page":386},{"text":"٣٤١٤ - أخْبرَنَا يُونُسُ بن عَبْدِ الأَعَلَى (^١)، أخْبرَنَا أنَسُ بن عِياضٍ (^٢)، عَنْ هِشَامِ بن عُرْوَةَ (^٣)، عَنْ أَبِيهِ، عَنْ زَيْنَبَ بِنْتِ أبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَتْ: قُلْتُ يَا رَسُولَ الله هَلْ لِي أَجْرٌ في بَنِي أَبِي سَلَمَةَ أُنْفِقُ عَلَيهِمْ، وَلَسْتُ بِتَارِكتِهمْ هَكَذَا وَهَكَذَا، إِنَّمَا هُمْ بَنِيَّ؟ فَقَالَ: النبيُّ ﷺ: \"نَعَمْ لَكِ فِيهِمْ أَجْرُ مَا أَنْفَقْتِ عَلَيْهِمْ\" (^٤).\n⦗٣٨٧⦘ رَوَاهُ عَبْدُ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنْ هِشَامِ بن عُرْوَة (^٥).\n_________\n(^١) ابن ميسرة الصدفي، أبو موسى المصري.\n(^٢) ابن ضمرة، ويقال: أنس بن عياض بن جعدبة، ويقال: أنس بن عياض بن عبد الرحمن الليثي، أبو ضمرة المدني. (ت ٢٠٠ هـ).\n(^٣) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٧)، (٢/ ٦٩٤).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٧)، (١/ ١٢١). عن عثمان بن أبي شيبة، عن عبدة، عن هشام به نحوه. =\n⦗٣٨٧⦘ = وفي كتاب النفقات، باب وعلى الوارث مثل ذلك وهل للمرأة منه شيء، ح (٥٣٦٩)، (٧/ ٦٦). عن موسى بن إسماعيل، عن وُهيب، عن هشام به، مثله.\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين، ولو كانوا مشركين، ح (٤٧)، (٢/ ٦٩٥). من طريق عبد الرزاق به.\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحَجر، ح (١٤٦٧)، (١/ ١٢١).\nوالحديث في مصنّف عبد الرزاق: كتاب الجامع، باب العتق أفضل أم صلة الرحم، (١٠/ ٤٣٧)، ح (١٩٦٢٨).","vol":"8","page":386},{"text":"<span data-type='title' id=toc-542>باب بَيَانِ الإبَاحَةِ لِلْمُتصَدِّقِ قَبُولَ الهِبَةِ مَنْ صَدَقَتِهِ التِي تصَدقَ بِهَا، وَبَيَانِ الخَبَرِ الْمُبَيِّنِ حَظْرَ الْعَوْدِ في صَدَقَتِهِ بِاشْتِرَاءٍ وَغَيْرِهِ مَا إذَا كَانَتْ تُبَاعُ</span>","vol":"8","page":388},{"text":"٣٤١٥ - حَدَّثَنَا أبُو دَاوُدَ الحرَّانِيُّ، أخْبرَنَا عَمْرُو بن عَوْنٍ (^١)، أخْبرَنَا خَالِدٌ (^٢)، ح.\nوَحَدَّثَنَا أبُو دَاوُدَ السِّجَسْتَانِيُّ (^٣)، أخْبرَنَا مُسَدَّدٌ (^٤)، أخْبرَنَا خَالِدٌ (^٥)، عَنْ خَالِدٍ الْحَذَّاءِ (^٦)، عَنْ حَفْصَةَ، عَنْ أُمّ عَطِيةَ أنَّ النبيّ ﷺ دَخَلَ عَلَى عَائِشَةَ ﵁ فَقَالَ: \"عِنْدَكُمْ شَيءٌ؟ \" فَقَالَتْ: لا، إِلَّا شَيءٌ بَعَثْتَ بِهِ نُسَيْبَةَ -وَهِيَ أُمُّ عَطِيَّةَ- مِنَ الشَّاةِ الْتِي بَعَثْتَ بِهَا إِلَيْهَا مِنَ\n⦗٣٨٩⦘ الصَّدَقَةِ. قَالَ: \"إِنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا (^٧) \" (^٨).\n_________\n(^١) ابن أوس بن الجعد السلمي الواسطي، أبو عثمان البصري.\n(^٢) خالد بن عبد الله الطحان، أبو الهيثم ويقال أبو محمد الواسطي (ت ١٨٢ هـ).\nوثقه أحمد، وأبو زرعة، وأبو حاتم، وغيرهم، وقال الحافظ ابن حجر: \"ثقة ثبت\".\nالجرح والتعديل (٣/ ٣٤١)، تقريب التهذيب (ص ٢٨٧)\n(^٣) هو: سليمان بن الأشعث الأزدي، أبو داود السجستاني، ويقال: السجزي، صاحب السنن، (ت ٢٧٥ هـ).\n(^٤) ابن مُسَرْهَد بن مُسَرْبَل الأسدي، أبو الحسن البصري.\n(^٥) الواسطي -المتقدم-.\n(^٦) خالد الحذّاء هو موضع الإلتقاء مع مسلم.\n(^٧) (محلها) -بكسر الحاء-: أي موضع الحلول والاستقرار. يعني أنه قد حصل المقصود منها من ثواب التصدّق ثم صارت مُلكًا لمن وصلت إليه.\nكشف مشكل الصحيحين (١/ ١٢٧٠).\n(^٨) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبي ﷺ، ح (١٠٧٤)، (٢/ ٧٥٦). وأخرجه البخاري في صحيحه: في كتاب الهبة، باب قبول الهدية، ح (٢٥٧٩)، (٥/ ٢٤١) من طريق خالد الطحان عن خالد الحذاء به. وفي كتاب الزكاة، باب إذا تحوَّلت الصدقة، ح (١٤٩٤)، (٣/ ٤١٧) من طريق يزيد بن زريع عن خالد الحذاء به.\nمن فوائد الاستخراج:\n١ - بيان أنَّ نُسيبة هي أم عطيّة راوية الحديث، ولم يرد في متن صحيح مسلم ذكر كنيتها.\n٢ - خالد الحذاء -موضع الالتقاء- ورد في صحيح مسلم مهملًا وجاء ها هنا منسوبًا.","vol":"8","page":388},{"text":"٣٤١٦ - حَدَّثَنَا يُوسُفُ القَاضَي (^١)، أخْبرَنَا أبُو الرَّبيعِ (^٢)، أخْبرَنَا أبُو شِهَابٍ (^٣)، عَنْ خَالِدٍ الْحَذَّاءِ (^٤)، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ، نَحْوَهُ (^٥).\n⦗٣٩٠⦘ قَالَ عَمْرُو بن عَوْنٍ بَدَلَ نُسَيْبَةَ: لَبِيْبَةُ، وَهِيَ أُمُّ عَطِيَّةَ (^٦).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل الأزدي -مولاهم- أبو محمد القاضي.\n(^٢) هو: سليمان بن داود العتكي، أبو الربيع الزهراني البصري.\n(^٣) هو عبد ربّه بن نافع الكناني، أبو شهاب الحناط الكوفي.\n(^٤) خالد الحذّاء هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في صحيحه، كتاب الزكاة، باب إباحة الهدية للنبيّ ﷺ، (٢/ ٧٥٦)، =\n⦗٣٩٠⦘ = ح (١٧٤)، والبخاري في صحيحه: كتاب الزكاة، باب قدر كم يعطى من الزكاة والصدقة، (٣/ ٣٦٣)، ح (١٤٤٦) من طريق أبي شهاب به.\n(^٦) هي نُسيبة -بنون وسين مهملة وباء موحدة بالتصغير، وقيل بفتح النون وكسر السين- ابنة الحارث، وقيل كعب، الأنصارية صحابية مشهورة.\nالإصابة (٨/ ٢٦١).","vol":"8","page":389},{"text":"٣٤١٧ - حَدَّثَنَا محمَّد بن الْلَيْثِ (^١)، أخْبرَنَا عَبْدَانُ (^٢)، أخْبرَنَا يَزِيدُ بن زُرَيْعٍ (^٣)، عَنْ خَالِدٍ الْحَذَّاءِ (^٤)، عَنْ حَفْصَةَ بِنْتِ سَيرِينَ قَالَتْ: دَخَلَ رَسُولُ الله ﷺ عَلَى عَائِشَةَ فَقَالَ: \"هَلْ عَنْدَكُمْ شَيءٌ؟ \" فَقَالَتْ: لا، إِلَّا شَيْءٌ بَعَثْتَ إِلَيْنَا نُسَيْبَةَ مِنَ الشّاةِ التي بَعَثْتَ بِهَا إِلَيْهَا مِنَ الصَّدَقَةِ.\nقَالَ: \"إنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا\" (^٥).\n_________\n(^١) هو محمد بن الليث بن حفص المروزي الإسكاف القزاز.\n(^٢) هو عبد الله بن عثمان بن جبلة الأزدي أبو عبد الرحمن المروزي الملقب: عبدان، (ت ٢٢١ هـ).\nوثقه أبو رجاء محمَّد بن حمدويه، والذهبي، وابن حجر.\nسير أعلام النبلاء (١٠/ ٢٧٠)، تقريب التهذيب ص (٥٢٥).\n(^٣) -بتقديم الزاي على الراء مصغرًا- أبو معاوية البصري.\n(^٤) خالد الحذّاء هو موضع الالتقاء مع مسلم.\n(^٥) هكذا مرسلًا، وقد أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبى ﷺ ح (١٠٧٤)، (٢/ ٧٥٦) عن حفصة عن أم عطية. =\n⦗٣٩١⦘ = والبخاري في صحيحه: كتاب الزكاة، باب إذا تحوَّلت الصدقة، ح (١٤٩٤)، (٣/ ٤١٧) من طريق يزيد بن زريع عن خالد الحذّاء، عن حفصة، عن أم عطية.","vol":"8","page":390},{"text":"٣٤١٨ - حَدَّثَنَا شُعَيْبُ بن عَمْرِو الدِّمَشْقِيُّ (^١)، وَعَبْدُ السَّلامِ ابن أبِي فَرْوَةَ (^٢) قَالَا: أخْبرَنَا سُفْيَانُ بن عُيَيْنَةَ (^٣)، عَنْ الزُّهْرِيِّ، عَنْ عُبَيْدِ بن السَّبَّاقِ، عَن جُوَيْرِيَةَ بِنْتِ الحَارِثِ قَالَتْ: دَخَلَ عَلَيَّ النَّبيُّ ﷺ ذَاتَ يَوْمِ فَقَالَ: \"هَلْ عِنْدَكُمْ شَيء؟ \" فَقُلْتُ: لا، إلَّا عَظْمٌ أُعْطِيَتْهُ مَوْلَاةٌ لَنَا مِنَ الصَّدَقَةِ. قَالَ: \"قَرِّبيهِ فَقَدْ بَلَغَتْ مَحِلَّهَا\" (^٤).\n_________\n(^١) أبو محمد الضُّبعي.\n(^٢) هو عبد السَّلام بن عبيد بن أبي فروة النَّصيبي.\n(^٣) ابن عيينة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبيّ ﷺ … ح (١٦٩)، (٢/ ٧٥٤).\nمن فوائد الاستخراج:\n- الإتيان بمتن رواية سفيان بن عيينة، وقد أورد مسلم إسنادها وأحال على رواية الليث عن الزهري.","vol":"8","page":391},{"text":"٣٤١٩ - حَدَّثَنَا شُعَيْبُ بن شُعَيْبٍ بن إسْحَاقَ الدِّمَشْقِي (^١)، أخْبرَنَا\n⦗٣٩٢⦘ مَرْوَانُ بن محمَّدٍ (^٢)، أخْبرَنَا اللَّيْثُ (^٣)، عَنْ ابن شِهَابٍ، أَنَّ عُبَيْدَ بن السَّبَّاقِ حَدَّثَهُ أَنَّ جُوَيْرِيَةَ زَوْجَ النبيّ ﷺ أخْبرَتْهُ أنَّ النبيّ ﷺ دَخَلَ عَلَيْهَا فَقَالَ: \"هَلْ مِنْ طَعَامٍ؟ \" فَقَالَتْ: لَا وَاللهِ. -فَذَكَرَ مِثْلَهُ (^٤) -.\n_________\n(^١) أبو محمَّد الأموي مولاهم (ت ٢٦٤ هـ).\nقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق\".\nالكاشف (٢/ ١٢)، تقريب التهذيب ص (٤٣٧).\n(^٢) ابن حسّان الأسدي، أبو بكر الطاطري الدمشقي.\n(^٣) الليث هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبيّ ﷺ … ح (١٦٩)، (٢/ ٧٥٤).","vol":"8","page":391},{"text":"٣٤٢٠ - وَحَدَّثَنَا التِّرْمِذِيُّ (^١)، عَنْ القَعْنَبيِّ (^٢)، ح.\nوَأخْبرَنَا يُونُسُ بن عَبْدِ الأَعْلَى (^٣) وَعِيسَى بن أحْمَدَ (^٤) قَالَا: أَخْبرَنَا ابن وَهْبٍ (^٥)، أَنَّ مَالِكًا (^٦) حَدَّثَهُ عَنْ زَيْدِ بن أسْلَمَ، عَنْ أبِيهِ قَالَ: شَهِدْتُ عُمَرَ ﵁ قَالَ: حَمَلْتُ عَلَى فَرَسٍ في سَبِيلِ الله (^٧) فَأضَاعَهُ (^٨) صَاحِبُه الذِي\n⦗٣٩٣⦘ كَانَ عِنْدَهُ فَأرَدْتُ أنْ ابْتَاعَهُ مِنْهُ، وَظَنَنْتُ أنَّه بَائِعُهُ بِرُخْصٍ، فَسَألْتُ عَنْ ذَلِكَ رَسُولُ الله ﷺ؟ قَالَ: \"فَلَا تَبْتَاعُهُ وَإنْ أَعْطَاهُ بدِرْهَمٍ وَاحِدٍ؛ فَإِنَّ العَائِدَ في صَدَقَتِهِ كَالكَلْبِ يَعُودُ في قَيْئِهِ\" (^٩).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي.\n(^٢) عبد الله بن مسلمة القعنبي هو موضع الالتقاء مع مسلم في الإسناد الأول.\n(^٣) ابن ميسرة الصدفي، أبو موسى المصري.\n(^٤) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٥) هو: عبد الله بن وهب بن مسلم القرشي -مولاهم-، أبو محمد المصري.\n(^٦) مالك بن أنس هو موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٧) (حملت على فرس في سبيل الله) أي: وهبته لمن يركبه في سبيل الله.\nكشف المشكل من حديث الصحيحين (١/ ٦٥).\n(^٨) أي: فرَّط فيه، ولم يحسن القيام عليه. =\n⦗٣٩٣⦘ = المفهم للقرطبي ٤/ ٤٢٣.\n(^٩) أخرجه مسلم في صحيحه: كتاب الهبات، باب كراهية شراء الإنسان ما تصدّق به على من تصدّق عليه، ح (١)، (٣/ ١٢٣٩).\nوالبخاري في صحيحه: كتاب الزكاة، باب هل يشتري صدقته؟ ح (١٤٩٠)، (٣/ ٤١٣) عن عبد الله بن يوسف. وفي كتاب الهبة، باب لا يحل لأحد أن يرجع في هبته وصدقته، ح (٢٦٢٣)، (٥/ ٢٧٨) عن يحيى بن قزعة، كلاهما عن مالك به.","vol":"8","page":392},{"text":"<span data-type='title' id=toc-543>باب الدَّلِيلِ عَلَى إجَازَةِ الزَّكَاةِ وَالصدَّقَةِ إذَا تصَدَّقَ بِهَا صَاحِبُهَا وَعَلَى أنهُ قَدْ وَضَعَهَا مَوْضِعَهَا وَأنَّهُ لَا إِعَادَةَ عَلَيْهِ وَعَلَى الإِبَاحَةِ لِلْغَنِيِّ قَبُولُ الصَّدَقَةِ إذَا لَمْ يَسْألْ</span>","vol":"8","page":394},{"text":"٣٤٢١ - حَدَّثَنَا أبُو أُمَيَّةَ (^١)، أخْبرَنَا أبُو اليَمَانِ (^٢)، أخْبرَنَا شُعَيْبٌ (^٣)، عَنْ أَبِي الزِّنَادِ (^٤)، عَنِ الأَعْرَجِ، عَنْ أبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله ﷺ: \"قَالَ رَجُلٌ: لأَتَصَدَّقنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا في يَدِ سَارِقٍ، فَأصْبَحُوا يَتَحَدَّثُونَ: تَصدَّقَ فُلَانٌ (^٥) عَلَى سَارِقٍ. فَقَالَ: الْحَمْدُ للهِ عَلَى سَارِقٍ! وَلأتَصَدُّقَنُّ بصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا في يَدِ زَانِيَةٍ، فَأصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَيْلَةَ عَلَى زَانِيَةٍ. فَقَالَ: الْحَمْدُ لله عَلَى زَانِيَةٍ!\n⦗٣٩٥⦘ لأَتَصَدَّقَنَّ بصَدَقَةٍ، فَخَرَجَ بصَدَقَتِه فَوَضَعَهَا في يَدِ غَنِيٍّ، فَأصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى غَنِيٍّ. فَقَالَ: اللهمَّ لَكَ الحَمْدُ عَلَى سَارِقٍ! وَعَلَى زَانِيَةٍ! وَعَلَى غَنِيٍّ! فَأُتيَ فَقَيلَ لَهُ: أمَّا صَدَقَتُكَ عَلَى السَّارِقِ فَقَدْ قُبلتْ مِنْكَ، فَلَعَلَّهُ أنْ يَسْتَعْفِفَ عَنْ سَرِقَتِهِ، وَأمَّا الزَّانِيَةُ فَلَعلَّهَا تَسْتَعِفَّ عَنْ زِنَاهَا، وَلَعَلَّ الغَنِيَّ أنْ يَعْتَبرَ فَيُنْفِقُ مِمَّا أعْطَاهُ الله\" (^٦).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطُرُسُوسِي.\n(^٢) هو: الحكم بن نافع البهراني -مولاهم- أبو اليمان الحمصي.\n(^٣) ابن أبي حمزة دينار القرشي -مولاهم- أبو القاسم الحمصي، (ت ٢١٣ هـ).\nذكره ابن حبّان في الثقات، وقال: \"كان متقنًا\"، وقال الذهبي: \"صدوق\"، وقد رمز له في الميزان بـ[صح] وقال ابن حجر: \"ثقة\".\nانظر: الثقات لابن حبان (٨/ ١٤١)، الميزان (١/ ٣١٨)، تقريب التهذيب ص (١٦٩).\n(^٤) أبو الزناد هو موضع الالتقاء مع مسلم.\n(^٥) كذا في هذه النسخة، وقال الحافظ في الفتح (٤/ ٣٤١): \"في رواية أبي أميّة \"تُصدق الليلة على سارق\" وفي رواية ابن لهيعة \"تُصدق الليلة على فلان السارق\" فالله أعلم.\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب ثبوت أجر المتصدق، وإن وقعت الصدقة في يد غير أهلها، ح (٧٨)، (٢/ ٧٠٩).\nوالبخاري في صحيحه: كتاب الزكاة، باب إذا تصدّق على غني وهو لا يَعْلم، ح (١٤٢١)، (٣/ ٣٤٠) عن أبي اليمان به.","vol":"8","page":394},{"text":"٣٤٢٢ - حَدَّثَنَا الدُّورِيُّ (^١)، أخْبرَنَا خَالِدُ بن مَخْلَدٍ (^٢)، أخْبرَنَا مُغِيرَةُ بن عَبْدِ الرَّحْمَنِ (^٣) قَالَ حَدَّثَنِي أبُو الزِّنَادِ (^٤) ح.\nوَحَدَّثَنَا أبُو غَسَّانَ مَالِكُ بن يَحْيَى الْهَمَدَانِيُّ (^٥)، أخْبرَنَا شَبَابَةُ (^٦)، أخْبرَنَا\n⦗٣٩٦⦘ وَرْقَاءُ (^٧)، عَنْ أبِي الزِّنَادِ (^٨)، قَالَا جمِيعًا عَنْ الأَعْرَجِ، عَنْ أبِي هُرَيْرَةَ، عَنْ النبيّ ﷺ، بِنَحْوِهِ (^٩)؛ إِلَّا أنّهُ قَدَّمَ حَرْفًا وَأخَّرَ حَرْفًا.\n_________\n(^١) هو عبَّاس بن محمد بن حاتم بن واقد الدوري، أبو الفضل البغدادي.\n(^٢) القطواني، أبو الهيثم البجلي -مولاهم- الكوفي.\n(^٣) المغيرة بن عبد الرحمن بن عبد الله بن خالد القرشي الأسدي المدني.\n(^٤) أبو الزناد هو موضع الالتقاء مع مسلم.\n(^٥) الكوفي، (ت ٢٧٤ هـ).\nذكره ابن حبان في الثقات، وقال: \"مستقيم الحديث\".\nالثقات (٩/ ١٦٦).\n(^٦) ابن سوّار الفزاري -مولاهم- أبو عمرو المدائني. (ت ٢٠٤ هـ وقيل بعدها).\n(^٧) ابن عمر بن كُلَيب اليشكري، أبو بشر الكوفي.\nوثقه ابن معين، وأحمد، وقال ابن معين مرة: \"صالح\"، وقال أبو حاتم: \"صالح الحديث\"، وذكره ابن حبّان في الثقات.\nقال الذهبي وابن حجر: \"صدوق\" زاد الذهبي: \"صالح\".\nالجرح والتعديل (٩/ ٥١)، الثقات لابن حبّان (٧/ ٥٦٥)، تاريخ بغداد (١٣/ ٤٨٧)، الكاشف (٣/ ٢٠٦)، تقريب التهذيب ص (١٠٣٦).\n(^٨) أبو الزناد هو موضع الالتقاء مع مسلم.\n(^٩) تقدّم تخريجه في الحديث رقم (٣٤٢١).","vol":"8","page":395},{"text":"٣٤٢٣ - حَدَّثَنَا أبُو إسْحَاقَ عِمْرَانُ بن مُوسَى الجرْجَانِيُّ السَّخْتِيَانِيُّ (^١)، أخْبرَنَا سُوَيْدٌ (^٢)، أخْبرَنَا حَفْصُ بن مَيْسَرَةَ، عَنْ مُوسَى ابن عُقْبَةَ، عَنْ أبِي الزِّنَادِ بإِسْنَادِهِ مِثْلَهُ (^٣).\n_________\n(^١) محدث جرجان (ت ٣٥٠ هـ).\nقال أبو بكر الإسماعيلي: \"صدوق محدّث جرجان في زمانه\"، وقال الحاكم: \"محدث ثبت مقبول كثير التصنيف والرحلة\"، وقال الذهبي: \"كان ثقة ثبتًا صاحب تصانيف\".\nتأريخ جرجان (ص ٣٢٢)، سير أعلام النبلاء (١٤/ ١٣٦)، تذكرة الحفّاظ (٢/ ٧٦٢).\n(^٢) سويد بن سعيد هو موضع الالتقاء مع مسلم.\n(^٣) تقدّم تخريجه في الحديث رقم (٣٤٢١).","vol":"8","page":396},{"text":"<span data-type='title' id=toc-544>باب بَيَانِ حَظْرِ انْتِفَاعِ آلِ مُحَمَّدٍ بَشَيْء مِنَ الصّدقَاتِ، وَالدَّلَيلِ علَى أنّ وَلَدَ العَبَّاسِ وَوَلَدَ رَبيعَةَ بن الحَارِثِ مِنْ آلِ مُحَمَّدٍ ﷺ، وَالدَّلِيلِ عَلَى كَرَاهِيَةِ الدُّخُولِ في الصَّدقَاتِ وَالأَعْشَارِ وَأَنَّهَا أوْسْاخُ النَّاسِ</span>","vol":"8","page":397},{"text":"٣٤٢٤ - حَدَّثَنَا أبُو دَاوُدَ الحرَّانِيُّ (^١)، أخْبرَنَا يَعْقُوبُ بن إبْرَاهِيمَ ابن سَعْدٍ (^٢)، أخْبرَنَا أبِي (^٣)، عَنْ صَالِحٍ (^٤)، عَنْ ابن شِهابٍ (^٥)، عَنْ عَبْدِ اللهِ ابن عَبْدِ اللهِ بن الحارِثِ بن نَوْفَلِ بن عبد الْمُطَّلِبِ أنَّهُ أخْبرَهُ أنّ عبد الْمُطَّلِبِ بن رَبِيعَةَ أخْبرَهُ أنَّهُ اجْتَمَعَ رَبِيعَةُ بن الْحَارِثِ وَالعَبَّاسُ ابن عبد الْمُطَّلِبِ فَقَالا: وَاللهِ لَوْ بَعَثْنَا هَذَيْنِ الغُلامَينِ إِلى رَسُولِ الله ﷺ، -قَالَه لي وَلِلْفَضْلِ بن العَبَّاسِ-، فَأمَّرَهُما عَلَى هذِهِ الصَّدَقَاتِ، فَأدَّيَا مَا يُؤَدِّي النّاسُ وَأصَابَا مِمَّا يُصِيبُ النَّاسُ مِنْ الْمَنْفَعَةِ. قَالَ: فَبَيْنَما هُمَا في ذَلِكَ جَاءَ عَلِيُّ بن أبِي طَالِبٍ ﵁ فَوَقَفَ عَلَيْهِمَا،\n⦗٣٩٨⦘ فَذَكَرَا لَهُ ذَلِكَ. فَقَالَ عَلِيٌّ: لَا تَفْعَلَا، فَوَاللهِ مَا هُوَ بِفَاعِلٍ. فَقَالَا: لِمَ تَصْنَعُ هَذَا، فَوَاللهِ مَا هَذَا مِنْكَ إلَّا نَفَاسَةً مِنْكَ عَلَيْنَا، فَوَاللهِ لَقَدْ نِلْتَ صِهْرَ رَسُولِ الله ﷺ فَمَا نَفِسْنَاهُ عَلَيْكَ. قَالَ عَلِيٌّ: أرْسِلُوهُمَا. فَانْطَلَقَا، وَاضْطَجَعَ، قَالَ: فَلَمَّا صَلَّى رَسُولُ الله ﷺ الظَّهْرَ سَبَقْنَاهُ إلى الْحُجْرَةِ، فَقُمْنَا عِنْدَهَا حَتَّى مَرَّ بِنَا فَأَخَذَ بِآذَانِنَا ثمَّ قَالَ: \"أَخْرِجَا مَا تُصَرِّرَانِ (^٦) \"، ثمَّ دَخَلَ وَدَخَلْنَا عَلَيْهِ، وَهُوَ يَوْمَئِذٍ عَنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، قَالَ: فَقُلْنَا: جِئْنَاكَ لِتُؤَمِّرَنَا عَلَى هِذِهِ الصَّدَقَاتِ فَنُصِيبُ مَا يُصِيبُ النَّاسُ مِنَ الْمَنْفَعَةِ وَنُؤَدِّي إلَيْكَ مَا يُؤَدِّي النَّاسُ، فَسَكَتَ رَسُولُ الله ﷺ وَرَفَعَ رَأسَهُ إِلى سَقْفِ البَيْتِ حَتَى أرَدْنَا أنْ نَكَلِّمَهُ، فَأشَارَتْ إلَيْنَا زَيْنَبُ مِنْ وَرَاءِ حِجَابِهَا كَأنَّهَا تَنْهَانَا عَنْ كَلامِهِ، وَأقْبَلَ قَالَ: \"أَلَا إِنَّ الصَّدَقَةَ لَا تَنْبِغَي لِمُحَمَّدِ وَلَا لآلِ مَحَمَّدٍ؛ إِنّمَا هِيَ أَوْسَاخُ النَّاسِ، ادْعُوا لِي مَحْمِيّةِ بن الْجَزْءِ (^٧) -وَكَانَ عَلَى الْخُمُسِ وَالعُشُورِ (^٨) -\n⦗٣٩٩⦘ وَأَبَا سُفْيَانَ بن الحَارِثِ (^٩) \". فَأَتَيَا، فَقَالَ لِمَحْمِيَّةَ: \"أَنْكِحْ هَذَا الغُلَامَ أمَتَكَ\" -لِلْفَضْلِ- فَأنْكَحَهُ، وَقَالَ لأَبي سُفْيَانَ: \"أَنْكِحْ هَذَا الغُلامَ ابْنَتَكَ\" -لِي- فَأنْكَحَنِي، ثمَّ قَالَ لِمَحْمِيَّةَ: \"أَصْدِقْ عَنْهُمَا مِنَ الخُمُسِ\" (^١٠).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي -مولاهم- أبو داود الحراني.\n(^٢) القرشي الزهري، أبو يوسف المدني.\n(^٣) هو إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي (ت ١٨٣ هـ) وثقه ابن معين، وأحمد، وأبو حاتم، وغيرهم.\nالعلل ومعرفة الرجال (٢/ ٥١٩)، الجرح والتعديل (٢/ ١٠١).\n(^٤) ابن كيسان أبو محمد المدني.\n(^٥) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٦) أي ما جمعتما في صدوركما وعزمتما على إظهاره.\nتفسير غريب ما في الصحيحين (١/ ٢٢٣).\n(^٧) هو مَحْمِيّة -بفتح أوَّله وسكون ثانيه وكسر ثالثه ثم تحتانية مفتوحة- بن جَزْء -بفتح الجيم وسكون الزاي ثم همزة- بن عبد يغوث الزُّبيدي، حليف بني سهم من قريش كان قديم الإسلام وهاجر إلى الحبشة وكان عامل رسول الله ﷺ على الأخماس.\nالاصابة (٦/ ٤٤١).\n(^٨) العشور -بضم العين-: جمع عُشر، وهو ما كان على اليهود والنصارى مِمّا صولحوا =\n⦗٣٩٩⦘ = عليه وقت العقد.\nانظر: معالم السنن للخطابي (٣/ ٣٩)، لسان العرب (٤/ ٥٧٠) مادة: عَشَر.\n(^٩) كذا في هذه الرواية، وفي صحيح مسلم، والرواية التالية: (ونوفل بن الحارث) قال أبو عوانة -كما سيأتي-: أبو سفيان نوفل بن الحارث. ونوفل هو ابن الحارث ابن عبد المطلب بن هاشم القرشي ابن عم رسول الله ﷺ. انظر: الإصابة (٦/ ٤٧٩).\n(^١٠) أخرجه مسلم في صحيحه: كتاب الزكاة، باب ترك استعمال آل النبي على الصدقة، ح (١٦٧)، (٢/ ٧٥٢).","vol":"8","page":397},{"text":"٣٤٢٥ - حَدَّثَنَا ابن أبِي دَاوُدَ الأَسَدِيُّ (^١)، وَأبُو خَلِيفَةَ (^٢) قَالَا: أخْبرَنَا عَبْدُ اللهِ بن محمَّد بن أسْمَاءَ (^٣)، أخْبرَنَا جُوَيْرِيَةُ، عَنْ مَالِكِ بن أنَسٍ، عَن الزُّهْرِيِّ، بِإسْنَادِهِ نَحْوَ هَذَا الحدِيثِ بِطُولِهِ، وَلَمْ يَذْكُرْ: (مِنَ الْمَنْفَعَةِ .. حَتَّى جَاءَ فَأخَذَنَا بِآذَانِنَا)، وَقَالَ بَدَلَ (فَكَلَّمْنَاهُ): (فتَوَاكَلْنَا الكَلَامَ) (^٤)،\n⦗٤٠٠⦘ ثمَّ تَكَلَّمَ أحَدُنَا فَقَالَ: يَا رَسُولَ الله أنْتَ أبَرُّ النَّاسِ، وَأوْصَلُ النَّاسِ، وَقَدْ بَلَغْنَا النِّكَاحِ، فَجِئْنَا لتُؤمِّرَنَا عَلَى بَعْضِ هَذِهِ الصَّدَقَاتِ، فَنُؤَدِّي إلَيْكَ كَمَا يُؤَدِّي النَّاسُ، وَنُصِيبُ كَمَا يُصِيبُونَ. فَسَكَتَ طَوِيلًا حَتَّى أرَدْنَا أنْ نُكَلِّمَهُ، وَجَعَلَتْ زَيْنَبُ تُلْمعُ (^٥) إلَيْنَا مِنْ وَرَاءِ الْحِجَابِ أنْ لَا تُكَلِّمَاهُ، ثمَّ قَالَ: \"إنَّ الصَّدَقَةَ لَا تَنْبَغِي لآلِ مُحَمَّدٍ، إنَّمَا هَيِ أوْسَاخُ النَّاسِ، ائْذَنُوا لِي مَحْمِيَّةَ -وكَانَ عَلَى الْخُمُسِ- وَنَوْفَلَ بن الحَارِثِ ابن عبد الْمُطَّلِبِ\"، قَالَ: فَجَآهُ، فَقَالَ لِمَحْمِيَّةَ: \"أَنْكِحْ هَذَا الغُلَامَ ابْنَتَكَ\" -لِلْفَضَلِ بن العَبَّاسِ- فَأنْكَحَهُ، وَقَالَ لِنَوْفَلِ بن الْحَارِثِ: \"أنْكِحْ هَذَا الغُلَامَ ابْنَتَكَ\" -لِي- فَأنْكَحَنِي، ثمَّ قَالَ لِمَحْمِيَّةَ: \"أصْدِقْ عَنْهُمَا مِنَ الخُمُسِ كَذا وكَذا\" قَالَ الزُّهْرِيُّ: وَلَمْ يُسَمِّهِ لِي (^٦).\nقَالَ أبُو عُوَانَة: أبُو سُفْيانَ نَوْفَلُ بن الْحَارِثِ.\n_________\n(^١) هو الإمام إبراهيم بن أبي داود سليمان بن داود الأسدي.\n(^٢) الفضل بن الحُباب بن محمَّد الجمحي البصري.\n(^٣) عبد الله بن محمد بن أسماء شيخ مسلم هو موضع الالتقاء مع مسلم.\n(^٤) أي: اتّكل كل واحد منا على الآخر فيه. غريب الحديث للخطابي (٢/ ١٩٦).\n(^٥) أي: تشير بيدها.\nالنهاية في غريب الحديث (٤/ ٢٧١).\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب ترك استعمال آل النبيّ على الصدقة ح (١٦٧)، (٢/ ٧٥٢).","vol":"8","page":399},{"text":"٣٤٢٦ - حَدَّثَنَا محمَّدُ بن أحْمَدَ بن كُسَا الوَاسِطِيُّ (^١)، أخْبرَنَا أبُو مُوسَى\n⦗٤٠١⦘ عِيسَى بن إبْرَاهِيمَ الصَّدَفِيُّ (^٢)، أخْبرَنَا ابن وَهْبٍ (^٣)، قَالَ: أخْبرَنِي يُونُسُ بن يَزِيدٍ، عَنْ ابن شِهَابٍ، عَنْ عَبْدِ اللهِ بن الحارِثِ بن نَوْفَلِ الهاشِمِيِّ، أن عبد الْمُطَلِّبِ بن رَبيعَةَ بن الْحَارِثِ بن عبد الْمُطَّلِبِ أخْبرَهُ أنَّ أبَا رَبيعَةَ بن الحَارِثِ وَعبَّاسَ بن عبد الْمُطَّلِبِ قَالَا لِعبد الْمُطَّلِبِ بن ربيعَةَ وَلِلْفَضْلِ بن العَبَّاسِ: ائْتِيَا رَسُولَ الله ﷺ ..، وَسَاقَ الحدِيثَ بِنَحْوِ حَدِيثِ مَالِكٍ، وَقَالَ فِيهِ: فَالْقَى عَلِيٌّ رِدَاءَهُ ثمَّ اضْطَجَعَ، ثم قَالَ: أنَا أبُو حَسَنٍ القَرْمُ (^٤)، وَاللهِ لَا أرْيَمُ (^٥) مَكَانِي حَتَّى يَرْجِعَ إلَيْكُمَا ابْنَاكُمَا بِمَا بَعَثْتُمَا بِهِ إِلى رَسُولِ الله ﷺ ..، وَقَالَ في الْحَدَيثِ: ثمَّ قَالَ لَنَا: \"إنَّ هَذِهِ الصَّدَقَاتِ إنَّمَا هِيَ أَوْسَاخُ النَّاسِ، وَإنَّهَا لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لآلِ مُحَمَّدٍ\"، وَقَالَ أيْضًا: ثمَّ قَالَ رَسُولُ الله ﷺ: \"ادْعُوا لِي\n⦗٤٠٢⦘ مَحْمِيَّةَ بن جَزْء\" -وَهُوَ رَجُلٌ مِنْ بَنِي أسَدٍ كانَ رَسُولُ الله ﷺ يَسْتَعْمِلُهُ عَلَى الأخْمَاسِ (^٦).\n_________\n(^١) أبو عبد الله الفقيه، ويعرف بابن كُسَا -بالضم-.\nتكملة الإكمال لابن نقطة (٥/ ١٠٨)، وانظر: تأريخ الإسلام (حوادث ٢٩١ - ٣٠٠)، ص (٢٤٩) وقد تصحف فيه (كُسا) إلى (كيسان).\n(^٢) المصري، (ت ٢٦١ هـ).\nوثقه مسلمة بن قاسم، وأبو سعيد بن يونس، والذهبي وابن حجر.\nالكاشف (٢/ ٣١٤)، تهذيب التهذيب (٨/ ٢٠٥)، تقريب التهذيب (ص ٧٦٦).\n(^٣) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٤) القَرْم: السيد الكريم من الرجال، وأصله الفحل من الإبل يكرم ولا يمتهن، إنما يُعدّ للضِّراب. غريب الحديث للخطابي (٢/ ١٩٣).\n(^٥) لا أريم مكاني: أي لا أزول عن موضعي. تفسير غريب ما في الصحيحين ص (٤٦٠).\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب ترك استعمال آل النبيّ على الصدقة، ح (١٦٨)، (٢/ ٧٥٤).","vol":"8","page":400},{"text":"<span data-type='title' id=toc-545>باب بَيَانِ تَحْرِيمِ الصَّدَقَةِ لِلْنَبِيِّ ﷺ، وَلِمَنْ هَوَ مِنْهُ مِنَ الصَّغِيرِ الذِي لَمْ يَبلُغْ وَالكَبِيرِ، وَالدَّلِيلِ علَى أنَّ مِن أكَلَ الحرَامَ وَلَمْ يَعْلَمْ بِهِ ثُمَّ علِمَ أنَّهُ يَجِبُ عَلَيْهِ إلْقَاؤُهُ بِقَيْءٍ وَغَيْرِهِ إذَا قَدِرَ علَى ذَلِكَ، وَأنَّ الصَّبِيَ إذَا عمِلَ مَا لَا يَجُوزُ يَجِبُ علَى مُتَوَلِّيهِ نَهْيَهُ عَنْهُ وَالأَخْذُ فَوْقَ يَدَيْهِ</span>","vol":"8","page":403},{"text":"٣٤٢٧ - حَدَّثَنَا أبُو قِلَابَةَ (^١)، أخْبرَنَا وَهْبُ بن جَرِيرٍ (^٢)، ح.\nوَحَدَّثَنَا الصَّاغَانِيُّ (^٣)، أخْبرَنَا أبُو النَّضْرِ (^٤)، ح.\nوحَدَّثَنَا يُونُسُ بن حَبِيبٍ (^٥)، أخْبرَنَا أبُو دَاوُدَ (^٦)، قَالُوا: أخْبرَنَا شُعْبَةُ (^٧)، عَنْ محمَّد بن زِيَادٍ، عَنْ أبِي هُرَيْرَةَ قَالَ: أخَذَ الْحَسَنُ بن عَلِيٍّ ﵄ تَمْرةً مِنْ تَمْرِ الصَّدَقَةِ فَألْقَاهَا في فِيهِ، فَقَالَ النبيُّ ﷺ: \"كِخْ\n⦗٤٠٤⦘ كِخْ (^٨)، أَلْقِهَا\". فَألْقَاهَا. فَقَالَ: \"أمَا عَلِمْتَ أنَّا آلَ مُحمَّدٍ لَا تَحِلُّ لَنَا الصَّدَقَةُ\". وَقَالَ بَعْضُهُمْ: \"أَمَا عَلِمْتَ أنَّا لَا نأْكُلُ الصَّدَقَةَ\" (^٩).\nهَذَا لَفْظُ أبِي قِلَابَةَ، وَكَذَا رَوَاهُ وَكِيعٌ (^١٠) عَنْ شُعْبَةَ.\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٢) بن حازم بن زيد الأزدي أبو العباس البصري.\n(^٣) هو: محمد بن إسحاق أبو بكر الصَّغَاني.\n(^٤) هو: هاشم بن القاسم بن مسلم الليثي، أبو النضر البغدادي.\n(^٥) ابن عبد القاهر أبو بشر العجلي.\n(^٦) هو سليمان بن داود بن الجارود أبو داود الطيالسي البصري.\n(^٧) شعبة هو موضع الالتقاء مع مسلم.\n(^٨) (قوله: كخ كخ زجر للصبي عما يريد أخذه، يقال بفتح الكاف وكسرها، وسكون الخاءين وكسرهما معًا وبالتنوين مع الكسر وبغير التنوين).\nمشارق الأنوار للقاضي عياض (١/ ٣٣٧).\n(^٩) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم، وبنو عبد المطلب دون غيرهم، ح (١٦١)، (٢/ ٧٥١).\nوالبخاري في صحيحه: كتاب الزكاة، باب ما يُذكر في الصدقة للنبيّ ﷺ، ح (١٤٩١)، (٣/ ٤١٤).\n(^١٠) رواية وكيع في صحيح مسلم: الموضع السابق.","vol":"8","page":403},{"text":"٣٤٢٨ - حَدَّثَنَا عَبَّاسٌ الدُّورِيُّ (^١)، أخْبرَنَا شَبَابَةُ (^٢)، ح.\nوَحَدَّثَنَا الصَّاغَانِيُّ (^٣)، أخْبرَنَا أبُو النَّضْرِ (^٤)، ح.\nوَحَدَّثَنَا يَزِيدُ بن عَبْدِ الصَّمَدِ (^٥)، أخْبرَنَا آدَمُ (^٦)، ح.\n⦗٤٠٥⦘ وَحَدَّثَنَا أبُو الكَرَوَّسِ (^٧) أخْبرَنَا أسَدُ بن مُوسَى (^٨)، قَالُوا: أخْبرَنَا شُعْبَةُ (^٩)، عَنْ محمَّدِ بن زِيادٍ قَالَ: سَمِعْتُ أبَا هُرَيْرَةَ قَالَ: أخَذَ الْحَسَنُ تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ فَجَعَلَهَا في فِيهِ، فَقَالَ النبيُّ ﷺ: \"كِخْ كِخْ، أَلْقِهَا أَلْقِهَا -فَقَالَ: - أَمَا شَعَرْتَ أنَّا لَا نأْكلُ الصَّدَقَةَ\" (^١٠).\nقَالَ أبُو النَّضْرِ: (أَلْقِهَا) مَرَّةً. حَدِيثُهُمْ وَاحِدٌ، وَكَذَا رَوَاهُ غُنْدَرٌ (^١١).\n_________\n(^١) هو: ابن محمد بن حاتم بن واقد الدوري أبو الفضل البغدادي.\n(^٢) ابن سوار الفزاري -مولاهم- أبو عمرو المدائني.\n(^٣) هو: محمد بن إسحاق أبو بكر الصاغاني.\n(^٤) هو: هاشم بن القاسم بن مسلم الليثي أبو النضر البغدادي.\n(^٥) هو: يزيد بن محمد بن عبد الصمد بن عبد الله القرشي.\n(^٦) هو: آدم بن أبي إياس عبد الرحمن بن محمد الخراساني، أبو الحسن العسقلاني.\n(^٧) هو: محمد بن عمرو بن تمام أبو الكَرَوَّس الكلبي.\n(^٨) ابن إبراهيم بن الوليد الأموي المصري -ويقال له: أسد السُّنَّة-.\n(^٩) شعبة هو موضع الالتقاء مع مسلم.\n(^١٠) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦١)، (٢/ ٧٥١). وفيه: \"أما علمت\" -كما تقدّم-.\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب ما يذكر في الصدقة للنبيّ ﷺ ح (١٤٩١)، (٣/ ٤١٤) عن آدم عن شعبة به.\n(^١١) رواية غندر أخرجها مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦١)، (٢/ ٧٥١).\nوالبخاري في صحيحه: كتاب الجهاد والسير، باب من تكلم بالفارسيَّة والرَّطانَة، ح (٣٠٧٢)، (٦/ ٢١٣) عن محمَّد بن بشار عنه.","vol":"8","page":404},{"text":"٣٤٢٩ - حَدَّثَني الفَضْلُ بن الحُبَابِ الجْمَحِيُّ (^١) قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ\n⦗٤٠٦⦘ ابن بَكْرٍ بن الرَّبِيعِ بن مُسْلِمٍ (^٢) قالَ: سَمِعْتُ الرَّبيعَ بن مُسْلِمٍ (^٣) يَقُولُ: سَمِعْتُ مُحَمَّدَ بن زِيَادٍ (^٤) يَقُولُ: سَمِعْتُ أبَا هُرَيْرَةَ يَقُولُ: أُتِيَ أبُو القَاسِمِ ﷺ بِتَمْرٍ مِنْ تَمْرِ الصَّدَقَةِ، فَأخَذَ الْحَسَنُ بن عَلِيٍّ ﵄ تَمْرَةً فَلاكَهَا (^٥)، فأدْخَلَ رَسُولُ الله ﷺ إِصْبَعَهُ في فِيهِ فَأخْرَجَهَا، وَقَالَ: \"كِخْ! أَيْ بُنَيَّ أَمَا عَلِمْتَ أنّا لَا تَحِلُّ لَنَا الصَّدَقَةُ\" (^٦).\nقَالَ: وَسَمِعْتُ أبَا هُرَيْرَةَ يَقُولُ: كَانَ يَأكُلُ مِنْ الْهَديَّةِ وَلَا يَأكُلُ مِنَ الصَّدَقَةِ (^٧).\n_________\n(^١) هو: أبو خليفة الجمحي كما تقدم في الحديث رقم (٣٤٢٥).\n(^٢) الجمحي البصري.\n(^٣) الربيع بن مسلم هو موضع الالتقاء مع مسلم في شطره الأخير.\n(^٤) محمد بن زياد هو موضع الالتقاء مع مسلم في شطره الأوَّل.\n(^٥) لاكها: من اللوك وهو مضغ الشيء الصلب وإدارته في الفم.\nانظر: مشارق الأنوار (١/ ٣٦٥).\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو عبد المطلب دون غيرهم، ح (١٦١)، (٢/ ٧٥١).\nوالبخاري في صحيحه: كتاب الزكاة، باب أخذ صدقة التمر، ح (١٤٨٥)، (٣/ ٤١٠).\n(^٧) أخرجه مسلم في صحيحه: كتاب الزكاة، باب قبول الهدية وردّه الصدقة، ح (١٧٥)، (٢/ ٧٥٦).","vol":"8","page":405},{"text":"٣٤٣٠ - حَدَّثَنَا أبُو دَاوُدَ الحرَّانيُّ (^١)، أخْبرَنَا محمَّدُ بن كَثِيرٍ\n⦗٤٠٧⦘ العَبْدِيُّ (^٢)، أخْبرَنَا الرَّبِيعُ بن مُسْلِمٍ (^٣)، عَنْ محمَّدِ بن زِيَادٍ، عَنْ أبِي هُرَيْرَةَ قَالَ: كَانَ النبيُّ ﷺ لَا يَأكُلُ الصَّدَقَةَ، وَيَقْبَلُ الْهَدِيَّةَ وَيَأكُلُهَا (^٤).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي.\n(^٢) أبو عبد الله البصري.\n(^٣) الربيع بن مسلم هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب قبول النبيّ الهديّة وردة الصَّدقة، ح (١٧٥)، (٢/ ٧٥٦)، نحوه.","vol":"8","page":406},{"text":"<span data-type='title' id=toc-546>باب تَحْلِيلِ الهَديَّةِ للْنَبِيّ ﷺ إذَا كَانَ أصْلُهَا مِنَ الصَّدَقَةِ، وَالدَّلِيلِ عَلَى أنَّ الصَّدَقَةَ إذَا تصَدَّقَ بِها الْمُتَصَدِّقُ وَمَلَكَهَا الْمُتَصَدَّقُ علَيْهِ لَمْ تُسَمَّ صَدَقَةً، وَعَلَى أنَّ الشَّاك فِيِ تَحْرِيمِ الشيْءِ وَتَحْلِيلِهِ يَجِبُ عَلَيْهِ اجْتِنَابُهُ حَتَّى يَسْتَيْقِنَ</span>","vol":"8","page":408},{"text":"٣٤٣١ - حَدَّثَنَا أحمَدُ بن يُوسُفَ السُّلَميُّ (^١)، ومحمَّدُ بن مُهِلٍّ الصَّنْعَانِيُّ (^٢) قَالَا: أخْبرَنَا عَبْدُ الرَّزَّاقِ بن هَمَّامٍ (^٣)، أخْبرَنَا مَعْمَرٌ، عَنْ هَمَّامِ ابن مُنَبِّهٍ قَالَ: هَذَا مَا حَدَّثَنَا أبُو هَرَيْرَةَ عَنْ محمَّدٍ رَسُولِ الله ﷺ فَذَكَرَ أحَادِيثَ مِنْهَا: وَقَالَ رَسُولُ الله ﷺ: \"إنِّي لأَنْقَلِبُ إلَى أهْلِي فَأجِدُ التَّمْرةَ سَاقِطَةً عَلَى فِرَاشِي وَفِي بَيْتِي فَأرْفَعُهَا لآكُلَهَا، ثُمَّ أَخْشَى أنْ تَكُونَ مِنَ الصَّدَقَةِ فأُلْقِيهَا\" (^٤).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي، أبو الحسن السلمي النيسابوري.\n(^٢) هو: محمد بن عبد الله بن مهل بن المثنى الصنعاني.\n(^٣) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ، وعلى آله وهو بنو هاشم وبنو عبد المطلب دون غيرهم، ح (١٦٣)، (٢/ ٧٥١).\nوالبخاري في صحيحه: كتاب اللقطة، باب إذا وجد تمرة في الطريق ح (٢٤٣٢)، (٥/ ١٠٣) من طريق عبد الله عن معمر به.","vol":"8","page":408},{"text":"٣٤٣٢ - حَدَّثَنَا محمَّدُ بن يَحْيَى (^١)، أخْبرَنَا أصْبَغُ بن الفَرَجِ (^٢) قَالَ: أخْبرَني ابن وَهْبٍ (^٣)، ح.\n⦗٤٠٩⦘ وَحَدَّثْنَا صَالِحُ بن عَبْدِ الرَّحْمَنِ بن عَمْرِو بن الحارِثِ (^٤)، أخَبرَنَا حَجَّاجٌ (^٥)، أخْبرَنَا ابن وَهْبٍ قَالَ: أخْبرَني عَمْرُو بن الحارِثِ، عَن أبِي يُونُسَ حَدَّثَهُ عَن أبِي هَرَيْرَةَ، عَن النَّبيِّ ﷺ قَالَ: \"إنِّي لأَنْقَلِبُ إلَى أهْلِي فَأَجِدُ التُّمْرَةَ سَاقِطَةً عَلَى فِرَاشِي أوْ في بَيْتِي ثُمَّ أرْفَعُهَا لآكُلَهَا ثمَّ أخْشَى أنْ تَكُونَ صَدَقَةً فَأُلقِيهَا\" (^٦).\n_________\n(^١) ابن عبد الله بن خالد الذهلي، أبو عبد الله النيسابوري.\n(^٢) ابن سعيد القرشي -مولاهم- أبو عبد الله المصري الفقيه (ت ٢٢٥).\n(^٣) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٤) أبو الفضل المصري، (ت ٢٦٣ هـ).\n(^٥) ابن إبراهيم الأزرق، أبو محمَّد أو أبو إبراهيم البغدادي.\n(^٦) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦٢)، (٢/ ٧٥١). والبخاري في صحيحه: كتاب اللقطة، باب إذا وجد تمرة في الطريق، ح (٢٤٣٢)، (٥/ ١٠٣).\nمن فوائد الاستخراج:\n١ - رواية الحديث من طريق أصبغ بن الفرج وهو من أجل أصحاب ابن وهب.\n٢ - تعيين شيخ ابن وهب وهو عمرو بن الحارث، وقد ورد في عند مسلم مهملًا.","vol":"8","page":408},{"text":"٣٤٣٣ - حَدَّثَنَا الغَزِّيّ (^١)، أَخْبرنا الْفِرْيَابِيُّ (^٢)، أَخْبرَنَا سُفْيَانُ (^٣)، عَنْ\n⦗٤١٠⦘ مَنْصُورٍ، عَنْ طَلْحَةَ بن مُصَرّفٍ، عَنْ أَنَسِ بن مَالِكٍ قَالَ: مَرَّ النَّبيُّ ﷺ بِتَمْرةٍ في الطَّرِيقِ فَقَالَ: \"لَوْلَا أنِّي أَخْشَى أَنْ تَكُونَ مِنْ تَمْرِ الصَّدَقَةِ لأكَلْتُهَا\" (^٤).\n_________\n(^١) هو عبد الله بن محمَّد بن عمرو الأزدي، أبو العباس الغزي.\nو\"الغزي\" -بفتح الغين، وتشديد الياء- نسبة إلى غَزَّة مدينة من فلسطين.\nاللباب (٢/ ٣٨١).\nقال ابن أبي حاتم: \"ثقة\"، وذكره ابن حبّان في الثقات. وقال ابن حجر: \"ثقة\".\nالجرح والتعديل (٥/ ١٦٢ - ١٦٣)، تهذيب التهذيب (٦/ ١٨)، التقريب ص (٥٤٣).\n(^٢) هو محمَّد بن يوسف بن واقد الضبي -مولاهم- أبو عبيد الله الفريابي.\n(^٣) ابن سعيد الثوري موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦٤)، (٢/ ٧٥٢).\nوالبخاري في صحيحه: كتاب اللقطة، باب إذا وجد تمرة في الطريق، ح (٢٤٣١)، (٥/ ١٠٣).\nوليس في مسلم \"أني أخشى\" من حديث أنس، وفي البخاري: \"أني أخاف\".","vol":"8","page":409},{"text":"٣٤٣٤ - حَدَّثَنَا الحَارِثِيُّ أَحْمَدُ بن عَبْدِ الحمِيدِ (^١)، بِالكُوفَةِ أخْبرَنَا مُعَاوِيَةُ بن هِشَام (^٢)، أخْبرَنَا سُفْيَانُ (^٣)، بِهَذَا الإسْنَادِ: أنَّ النَّبيَّ ﷺ مَرَّ بِتَمْرَةٍ مُلْقَاةٍ، ثُمَّ ذكَرَ نَحْوَهُ (^٤).\nرَوَاهُ أبُو كُرَيْبٍ (^٥) مِنْ حَدِيثِ زَائِدَةَ، عَنْ مَنْصُورٍ، فَقَالَ فِيهِ: مَرَّ بِتَمْرَةٍ\n⦗٤١١⦘ بِالطَّرِيقِ.\n_________\n(^١) أبو جعفر الكوفي (ت ٢٦٩ هـ).\n(^٢) القصَّار، أبو الحسن الكوفي (ت ٢٠٤ أو ٢٠٥ هـ).\n(^٣) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦٤)، (٢/ ٧٥٢).\nوالبخاري في صحيحه، كتاب البيوع، باب ما يتنزه من الشبهات (٤/ ٣٤٤)، ح (٢٠٥٥) من طريق قبيصة عن سفيان به، وفيه (بتمرة مسقوطة).\n(^٥) رواية كريب أخرجها مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو عبد المطلب دون غيرهم، (٢/ ٧٥٢).","vol":"8","page":410},{"text":"٣٤٣٥ - حَدَّثَنَا أحْمَدُ بن عِصَامٍ الأصْبَهَانِيُّ (^١)، أخْبرَنَا مُعَاذُ ابن هِشَامٍ الدَّسْتَوَائِيُّ (^٢)، قَالَ: حَدَّثَني أَبِي، عَن قَتَادَةَ، عَنْ أنَسِ بن مَالِكٍ أنَّ النَّبيَّ ﷺ وَجَدَ تَمْرَةً فَقَالَ: \"لَوْلَا أنْ تَكُونَ صَدَقَةً لأَكَلْتُهَا\" (^٣).\nثُمَّ قَالَ لِي أحْمَدُ بن عِصَام: حَدَّثَنِي مُعَاذُ بن هِشَامٍ، فَذَكَرَ هَذَا الحدِيثَ، ثُمَّ قَالَ: اضْرِبْ عَلَيْهِ (^٤).\nوَرَوَاهُ محمَّدُ بن الْمُثَنَّى (^٥)، عَنْ مُعَاذِ بن هِشَامٍ.\n_________\n(^١) أبو يحيى الأنصاري -مولاهم- (ت ٢٧٢ هـ).\n(^٢) معاذ بن هشام الدستوائي هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في صحيحه: كتاب الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، ح (١٦٦)، (٢/ ٧٥٢).\nوالبخاري في صحيحه: كتاب البيوع، باب ما يُتَنَزَه من الشبهات، ح (٢٠٥٥)، (٤/ ٣٤٤).\n(^٤) قال في هذه الرواية: حدّثني معاذ، ثم رجع إلى صيغة أخبرنا.\n(^٥) رواية محمد بن المثنى، أخرجها مسلم في صحيحه (الموضع السابق) عن محمد بن المثنى وابن بشار قالا حدّثنا معاذ بن هشام به.","vol":"8","page":411},{"text":"٣٤٣٦ - حَدَّثَنَا يُوسُفُ بن مُسَلَّمٍ (^١) وَأبُو حُمَيْدٍ (^٢) جمَيعًا قَالَا: أخْبرَنَا\n⦗٤١٢⦘ حَجَّاجٌ (^٣)، عَنْ ابن جُرَيجٍ (^٤) قَالَ: أخْبرَنِي أبُو الزُّبَيْرِ (^٥) أنَّهُ سَمِعَ عُرْوَةَ ابن الزُّبَيْرِ (^٦) يَقُولُ: جَاءَتْ وَلِيدَةٌ لِبَنِي هِلَالٍ يُقَالُ لَهَا بَرِيرَةُ تَسْتَعِينُ عَائِشَةَ في كتَابَتِهَا، فَسَاوَمَتْ عَائِشَةُ بِهَا أهْلَهَا، فَقَالُوا: لَا نَبِيعُهَا إلَّا وَوَلَاؤُهَا لَنَا، فَتَرَكَتْهَا، وَقَالَتْ لِرَسُولِ الله ﷺ: أبَوْا أنْ يَبِيعُوهَا إلَّا وَلَهُمْ وَلَاؤُهَا. فَقَالَ: \"لَا يَمْنَعُكِ ذَلِكَ إنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". فَابْتَاعَتْهَا عَائِشَة فَأَعْتَقَتْهَا، فَخُيِّرتْ بَرِيرَة فَاخْتَارَتْ نَفْسَهَا، وَقَسَمَ النَّبيُّ ﷺ لَهَا شَاةً، فَأهْدَتْ لِعَائِشَةَ ﵂ مِنْهَا فَبَعَثَتْ\n⦗٤١٣⦘ بِهِ، فَقَالَ النَّبيُّ ﷺ \"هَلْ عِنْدَكُمْ مِنْ طَعَامٍ؟ \" فَقَالَتْ: لَا إِلَّا مِنْ الشَّاةِ الَّتِي أُعْطِيَتْ بَرِيرَةُ، فَنَظَرَ سَاعَةً ثُمَّ قَالَ: \"قَدْ وَقَعَتْ مَوْقِعَهَا، هِيَ عَلَيْهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ\". فَأكَلَ مِنْهَا (^٧).\n_________\n(^١) هو يوسف بن سعيد بن مُسَلَّم -بضم الميم- أبو يعقوب المصيصي.\n(^٢) هو: عبد الله بن محمَّد بن تميم، أبو حميد المصيصي.\n(^٣) ابن محمَّد المصيصي، أبو محمَّد الأعور (ت ٢٠٦ هـ).\n(^٤) هو عبد الملك بن عبد العزيز بن جريج الأموي -مولاهم- أبو الوليد وأبو الخالد المكيّ (ت ١٥٠ هـ) وجُريج: بضم الجيم وفتح الراء.\nالإكمال لابن ماكولا (٢/ ٦٦ - ٦٧).\nوثّقه ابن سعد، وابن معين، والعجلي، وغيرهم، وذكره ابن حبان في الثقات وقال: \"كان من فقهاء أهل الحجاز، ومتقنيهم، وكان يدلس\". قال الذهبي: \"أحد الأعلام الثقات، يدلس، وهو في نفسه مجمع على ثقته\"، وقال ابن حجر: \"ثقة فقيه فاضل، كان يدلس ويرسل\".\nالطبقات الكبرى لابن سعد (٥/ ٤٩٢)، معرفة الثقات للعجلي (٢/ ١٠٤)، الجرح والتعديل (٥/ ٣٥٧)، الثقات لابن حبان (٧/ ٩٣)، ميزان الاعتدال (٣/ ٣٧٣)، تقريب التهذيب ص (٦٢٤).\n(^٥) هو محمَّد بن مسلم بن تدرس القرشي الأسدي -مولاهم- أبو الزبير المكي.\n(^٦) عروة بن الزبير هو موضع الالتقاء مع مسلم.\n(^٧) أخرجه مسلم في صحيحه، كتاب العتق، باب إنما الولاء لمن أعتق، ح (٦، ٧، ٨)، (٢/ ١١٤١).\nوقد أخرجه عبد الرزاق في مصنفه، ح (١٣٠٠٨)، (٧/ ٢٤٩) عن ابن جريج، بإسناده ومتنه.","vol":"8","page":411},{"text":"٣٤٣٧ - حَدَّثَنِي عَبْدُ الصَّمَدِ بن الفَضْلِ البَلْخِيُّ أبُو يَحْيَى (^١)، أخْبرَنَا مَكِيُّ بن إبْرَاهِيمَ (^٢)، ح.\nوَحَدَّثَنَا الفَضْلُ بن عَبْدِ الجبَّارِ الْمَرْوَزِيُّ (^٣)، أخْبرَنَا إسْحَاقُ بن إبْرَاهِيمَ (^٤) قَاضِي خَوَارِزْم (^٥)، كِلاهُمَا عَنْ ابن جُرَيجٍ يَحَدِثُهُمْ فِيهِ (^٦).\n_________\n(^١) هو عبد الصمد بن الفضل بن موسى أبو يحيى البلخي.\n(^٢) ابن بشير التميمي، أبو السكن البَلْخي.\n(^٣) الباهلي.\n(^٤) أبو علي السمرقندي، قال البخاري: معروف الحديث. وذكره ابن حبان في الثقات.\nالتاريخ الكبير (١/ ٣٧٨)، الثقات (٨/ ١٠٩).\n(^٥) خوارزم: قال ياقوت الحموي: \"أوله بين الضمة والفتحة والألف مسترقة مختلسة ليست بألف صحيحة، هكذا يتلفظون به\".\nوهي إحدى مدن خراسان، وتقع -حاليًا- في أوزبكستان.\nمعجم البلدان (٢/ ٤٥٢)، بلدان الخلافة الشرقية ص (٤٨٩).\n(^٦) انظر الحديث السابق.","vol":"8","page":413},{"text":"٣٤٣٨ - حَدَّثَنَا يُونُسُ بن حَبِيبٍ (^١)، أخْبرَنَا أبُو دَاوُدَ (^٢)، أخْبرَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بن القَاسِمِ، عَنْ أبِيهِ، عَنْ عَائِشَةَ أنّهَا أرَادَتْ أنْ تَشْتَرِيَ بَرِيرَةَ فَتُعْتِقَهَا، فَأرَادَ مَوَالِيهَا أنْ يَشْتَرِطُوا الوَلاءَ، فَذَكَرَتْ ذَلِكَ لِرَسُولِ الله ﷺ، فَقَالَ رَسُولُ الله ﷺ: \"اشْتَرِيهَا وَأَعْتِقِيهَا، فَإنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". وَأُتِي بِلَحْمٍ فَقَالَ: \"مَا هَذَا؟ \" فَقَالُوا: هَذَا أهْدَتْهُ لَنَا بَرِيرَةُ، تُصُدِّقَ بِهِ عَلَيْهَا، فَقَالَ رَسُولُ الله ﷺ: \"هُوَ عَلَيْهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ\". وَخُيِّرَتْ، وَكَانَ زَوْجُهَا حُرًّا.\nثُمَّ سَأَلَتْهُ بَعْدَ ذَلِكَ فَقَالَ: مَا أَدْرِي، أحُرٌّ هُوَ أمْ عَبْدٌ؟\nقَالَ شُعْبَةُ: فَقُلْتُ لِسَمَّاكِ: إنِي أتَّقِي أنْ أسْألَهُ عَنْ الإسْنَادِ، فَاسْألْهُ أنْتَ، وَكَانَ في خُلُقِهِ (^٣) فَقَالَ لَهُ سَمُّاكُ بَعْدَمَا حَدُّثَ: أَحَدَّثَكَ أبُوكَ عَنْ عَائِشَةَ؟ فَقَالَ لَهُ عَبْدُ الرُّحْمَنِ: نَعَمْ. قَالَ شُعْبَةُ: قَالَ لِي سَمَّاكُ: يَا شُعْبَةُ، قَدْ اسْتَوْثَقْتُهُ لَكَ (^٤).\n_________\n(^١) ابن عبد القاهر أبو بشر العجلي.\n(^٢) أبو داود الطيالسي هو موضع الالتقاء مع مسلم.\n(^٣) كذا في النسخة، ومسند الطيالسي، ولعل المراد وكان في خلقه حدّة. والله أعلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب العتق، باب إنما الولاء لمن أعتق، ح (١٢) (٢/ ١١٤٤). ولم يسق لفظ رواية أبي داود، بل أحال على رواية محمَّد بن جعفر عن شعبة وقال: نحوه.\nوالحديث في مسند الطيالسي (٣/ ٣٩ - ٤٠)، ح (١٥٢٠).\nوأخرجه البخاري في صحيحه: كتاب الهبة، باب قبول الهدية، ح (٢٥٧٨)، =\n⦗٤١٥⦘ = (٥/ ٢٤١) من طريق غندر، محمد بن جعفر عن شعبه به.\nمن فوائد الاستخراج:\n- الإتيان بمتن رواية أبي داود الطيالسي، والتي أوردها مسلم ولم يسق متنها بل أحال على رواية محمَّد بن جعفر عن شعبة.","vol":"8","page":414},{"text":"٣٤٣٩ - حَدَّثَنَا أبُو أمَيَّةَ (^١)، أخْبرَنَا محمَّدُ بن سَابِقٍ (^٢)، أخْبرَنَا زَائِدَةُ (^٣)، عَنْ سَمَّاكٍ، عَنْ عَبْدِ الرَّحمنِ بن القَاسِمِ، عَنْ أبِيهِ، عَنْ عَائِشَةَ ح.\nوَحَدَّثَنَا عَلِيُّ بن سَهْلٍ (^٤)، أخْبرَنَا يَحْيَى بن أبِي بُكَيْرٍ (^٥)، أخْبرَنَا شُعْبَةُ (^٦)، عَنْ عَبْدِ الرَّحمنِ بن القَاسِمِ، عَنْ أبِيهِ، عَنْ عَائِشَةَ قَالَتْ: أُتِيَ رَسُولُ الله ﷺ بِلَحْمٍ فَقَالَ: \"مَا هَذَا اللَّحْمُ؟ \" فَقِيلَ: هَذَا مِمَّا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ.\nفَقَالَ: \"هُوَ عَلَيْهَا صَدَقَة وَلَنَا هَدِيَّة\" (^٧).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٢) التميمي -مولاهم- أبو جعفر البزّاز الكوفي.\n(^٣) زائدة هو موضع الالتقاء مع مسلم في الإسناد الأوَّل.\n(^٤) ابن المغيرة البزَّاز، أبو الحسن البغدادي.\n(^٥) هو يحيى بن نَسْر -ويقال: بشر- الكرماني، الكوفي.\n(^٦) شعبة هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٧) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبي ﷺ، ح (١٧٣)، (٢/ ٧٥٥). وفي كتاب العتق، باب الولاء لمن أعتق، ح (١١، ١٢)، (٢/ ١١٤٣ - ١١٤٤).\nوالبخاري في صحيحه: كتاب الهبة، باب قبول الهدية، ح (٢٥٧٨)، (٥/ ٢٤١).","vol":"8","page":415},{"text":"٣٤٤٠ - حَدَّثَنَا إبْرَاهِيمُ الصَّفَّارُ الرَّقِيُّ (^١)، أخْبرَنَا يَحْيَى بن مَعِينٍ (^٢)، أخْبرَنَا حَاتِمُ بن إسْمَاعِيلَ (^٣)، عَنْ هِشَامِ بن عُرْوَةَ (^٤)، عَنْ عَبْدِ الرَّحْمَنِ بن القَاسِمِ، عَنْ أبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ في بَرِيرَةَ ثَلاثُ قَضِيَّاتٍ .. وَذَكَرَ الحدِيثَ (^٥).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ابن عون أبو زكريا البغدادي.\n(^٣) أبو إسماعيل المدني (ت ١٨٦).\n(^٤) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبيّ ﷺ، ح (١٢)، (٢/ ٧٥٥).\nوالبخاري في صحيحه: كتاب الهبة، باب قبول الهدية، ح (٢٥٧٨)، (٥/ ٢٤١).","vol":"8","page":416},{"text":"٣٤٤١ - حَدَّثَنَا يُوسُفُ بن مُسَلَّمٍ (^١)، أخْبرَنَا الحجَّاجُ (^٢) قَالَ: أخْبرَني شُعْبَةُ (^٣)، ح.\nوَحَدَّثَنَا الربيعُ بن سُلَيْمَانَ (^٤)، أخْبرَنَا خَالِدٌ (^٥)، ح.\nوَحَدَّثَنَا أبُو أُمَيَّةَ (^٦)، أخْبرَنَا بِشْرُ بن عُمَرَ (^٧)، كُلُّهُمْ عَنْ شُعْبَةَ عَنْ\n⦗٤١٧⦘ الحكَمِ، عَن إبْرَاهِيمَ، عَن الأسْوَدِ، عَن عَائِشَةَ قَالَتْ: أُتِيَ النُّبيُّ ﷺ، -وَرَضِيَ عَنْهَا-، بِلَحْمٍ، فَقِيلَ لَهُ: هَذَا مِمَّا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ. فَقَالَ: \"هُوَ لَهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ\" (^٨).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم أبو يعقوب المصيصي.\n(^٢) ابن محمد المصيصي أبو محمد الأعور.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) ابن عبد الجبار المرادي -مولاهم- أبو محمَّد المصري.\n(^٥) ابن عبد الرحمن، أبو الهيثم الخُراساني.\n(^٦) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٧) ابن الحكم الزهراني الأزدي أبو محمَّد البصري (ت ٢٠٧ هـ).\n(^٨) أخرجه مسلم في صحيحه: كتاب الزكاة، باب إباحة الهدية للنبيّ ﷺ ولبني هاشم وبني المطلب …، ح (١٧١)، (٢/ ٧٥٥).\nوالبخاري في صحيحه: كتاب الزكاة، باب الصدقة على موالي أزواج النبيّ ﷺ، ح (١٤٩٣)، (٣/ ٤١٦).","vol":"8","page":416},{"text":"<span data-type='title' id=toc-547>باب الدَّلِيلِ عَلَى الإبَاحَةِ لأزَوَاجِ النَّبِيّ ﷺ وَرَضِيَ عَنْهُنَ أنْ يَأكُلْنَ مِنَ الصَّدَقَةِ</span>","vol":"8","page":418},{"text":"٣٤٤٢ - حَدَّثَنَا يُونُسُ بن عَبْدِ الأعْلَى (^١)، أخْبرَنَا ابن وَهْبٍ (^٢)، عَنْ مَالِكٍ، عَنْ رَبِيعَةَ، عَنِ القَاسِمِ بن محمَّدٍ، عَنْ عَائِشَةَ قَالَتْ: كَانَ في بَرِيرَةَ ثَلاثُ سُنَنٍ، فَكَانَتْ إِحْدَى السُّنَنِ أنَّهَا أُعْتِقَتْ فَخُيّرَتْ في زَوْجِهَا، وَقَالَ رَسُولُ الله ﷺ: \"الوَلاءُ لِمَنْ أَعْتَقَ\"، وَدَخَلَ النَّبيُّ ﷺ وَالبُرْمَةُ (^٣) تَفُورُ بِاللَّحْمِ، فَقُرِّبَ إلَيْهِ خُبْزٌ وَإدَامٌ مِنْ إِدَامِ البَيْتِ، فَقَالَ: \"أَلَمْ أرَ بُرْمَةً فَيهَا لَحْمٌ؟ \" فَقَالُوا: بَلَى يَا رَسُولَ الله، وَذَلِكَ لَحْمٌ تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ؛ وَأَنْتَ لَا تَأْكُلُ الصَّدَقَةَ. فَقَالَ رَسُولُ الله ﷺ: \"هُوَ عَلَيْهَا صَدَقَةٌ وَهُوَ لَنَا هَدِيَّةٌ\" (^٤).\n_________\n(^١) ابن ميسرة الصدفي أبو موسى المصري.\n(^٢) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٣) البُرْمَة: القدر مطلقًا، وجمعها بِرَام، وهي في الأصل المتخذة من الحجر المعروف بالحجاز واليمن. النهاية لابن الأثير (١/ ١٢١).\n(^٤) أخرجه مسلم في صحيحه: كتاب العتق، باب إنما الولاء لمن أعتق، ح (١٤)، (٢/ ١١٤٤).\nوالبخاري في صحيحه: كتاب النكاح، باب الحرّة تحت العبد، ح (٥٠٩٧)، (٩/ ٤١ - ٤٢) عن عبد الله بن يوسف.\nوفي كتاب الطلاق، باب لا يكون بيع الأمة طلاقًا ح (٥٢٧٩)، (٩/ ٣١٥)، =\n⦗٤١٩⦘ = عن إسماعيل بن عبد الله كلاهما عن مالك به.","vol":"8","page":418},{"text":"٣٤٤٣ - حَدَّثَنَا أبُو إسْمَاعِيلَ (^١)، عَنْ القَعْنَبِيِّ (^٢)، عَنْ مَالِكٍ (^٣) بِمِثْلِهِ (^٤).\n_________\n(^١) هو محمَّد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي.\n(^٢) هو عبد الله بن مسلمة بن قعنب القعنبي، أبو عبد الله المدني.\n(^٣) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٤) تقدّم تخريجه في الحديث السابق رقم (٣٤٤٢).","vol":"8","page":419},{"text":"<span data-type='title' id=toc-548>باب الدَّلِيلِ عَلَى حَظْرِ تَسْوِيفِ الصَّدَقَةِ وَالزَّكَاةِ، وَحَمْلِهَا إِلَى مُسْتَحِقِيهَا وَالطَّوْفِ بِهَا حَتَّى يَجِدَ مُسْتَحِقَهَا حَيْثُ كَانَ، وَعَلَى أنَّ الذِي يَجِبُ علَيْهِ العُشْرُ وَالزَّكَاةُ يَجِبُ علَيْهِ أنْ لا يَحْبِسَهَا عَنْدَهُ</span>","vol":"8","page":420},{"text":"٣٤٤٤ - حَدَّثَنَا يُونُسُ بن حَبِيبٍ (^١)، أخْبرَنَا أبُو دَاوُدَ (^٢)، أخْبرَنَا شُعْبَةُ (^٣)، عَنْ مَعبد بن خَالِدٍ، أنَّهُ سَمِعَ حَارِثَةَ بن وَهْبٍ سَمِعَ النَّبيَّ ﷺ يَقُولُ: \"تَصَدَّقوا فَيُوشِكُ الرَّجُلُ يَمْشِي بصَدَقَتِهِ فَيَقُولُ الذِي يَأتِيهِ بها: لَوْ جِئْتَنَا بها بِالأَمْسِ قَبلْنَاهَا، فَأمَّا الآنَ فَلَا حَاجَةَ لَنَا فَيهَا، فَلَا يَجِدُ مَن يَقْبَلْهَا\" (^٤).\nلَمْ يُخْرِجْ مُسْلِمٌ: (لَا يَجِدُ مَنْ يَقْبَلُهَا) (^٥).\n_________\n(^١) ابن عبد القاهر أبو بشر العجلي.\n(^٢) هو: سليمان بن داود الطيالسي.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، ح (٥٨)، (٢/ ٧٠٠).\nوالبخاري في صحيحه: كتاب الزكاة، باب الصَّدَقَةِ قبل الرَّد، ح (١٤١١)، (٣/ ٣٣٠). عن آدم. وفي كتاب الفتن، باب (هكذا بدون ترجمة)، ح (٧١٢٠)، (١٣/ ٨٨) عن مسدّد عن يحيى كلاهما عن شعبة.\nوهو في مسند الطيالسي (٣/ ٥٦٥)، ح (١٣٣٥).\n(^٥) كذا في النسخة، وليس الأمر كذلك، بل هذه اللفظة مخرجّة في صحيح مسلم.","vol":"8","page":420},{"text":"٣٤٤٥ - حَدَّثَنَا أحْمَدُ بن عَبْدِ الحمِيدِ الْحَارِثِيُّ (^١)، وَأبُو البَخْتَرِيِّ العَنْبَرِيُّ (^٢) قَالَا: أخْبرَنَا أبُو أسَامَة (^٣)، عَنْ بُرَيْدِ، عَنْ أبِي بُرْدَةَ، عَنْ أبِي مُوسَى، عَنْ النَّبِيِّ ﷺ قَالَ: \"لَيَأتِيَنَّ عَلَى النَّاسِ زَمَانٌ يَطُوفُ الرَّجلُ فِيهِ بالصُّدَقَةِ مِنَ الذَّهْبِ، ثُمَّ لَا يَجِدُ أَحَدًا يَأخُذُهَا مِنْهُ، وَيُرَى الرَّجلُ الوَاحِدُ تَتْبَعُهُ أرْبَعُونَ امْرَأةً، يَلُذْنَ بهِ مِنْ قِلَّةِ الرِّجَالِ وكثْرَةِ النِّسَاءِ\" (^٤).\n_________\n(^١) هو: أبو جعفر الكوفي.\n(^٢) هو عبد الله بن محمَّد شاكر البغدادي، أبو البَختري العنبري.\n(^٣) أبو أسامة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، ح (٥٩)، (٢/ ٧٠٠).\nوالبخاري في صحيحه: كتاب الزكاة، باب الصّدقة قبل الردّ، ح (١٤١٤)، (٣/ ٣٣٠ - ٣٣١).","vol":"8","page":421},{"text":"٣٤٤٦ - حَدَّثَنَا الزَّعْفَرَانِيُّ (^١)، أخْبرَنَا محمَّد -يَعْنِي ابن الصَّبَّاحِ (^٢) -، أخْبرَنَا إسْمَاعِيلُ بن زَكَرِيَا (^٣)، عَنْ سُهَيلِ بن أبِي صَالِحٍ (^٤)، عَنْ أبِيهِ، عَنْ أبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله ﷺ: \"لَا تَقُومُ السَّاعَةُ حَتى يَكْثُرُ الْمَالُ وَيَفِيضُ،\n⦗٤٢٤⦘ فَيَخْرجُ الرَّجْلُ بزَكَاةِ مَالِهِ فَلَا يَجِدُ مَنْ يَقْبَلُهَا مِنْهُ\" (^٥).\n_________\n(^١) هو الحسن بن محمَّد بن الصّباح الزعفراني أبو عليّ البغدادي.\n(^٢) الدولابي، أبو جعفر البغدادي.\n(^٣) ابن مرّة الخُلْقاني، الأسدي مولاهم، أبو زياد الكوفي.\n(^٤) سهيل بن أبي صالح هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، ح (٦٠)، (٢/ ٧٠١).","vol":"8","page":421},{"text":"٣٤٤٧ - حَدَّثَنَا أبُو إبْرَاهِيمَ الزُّهْرِيُّ (^١)، أخْبرَنَا إبْرَاهِيمُ بن الحجَّاجِ السَّاِميُّ (^٢)، أخْبرَنَا عَبْدُ العَزِيزِ بن مُخْتَارٍ (^٣)، عَنْ سُهَيلٍ (^٤)، عَنْ أبِيهِ، عَنْ أبِي هُرَيْرَةَ قَالَ: قَالَ النَّبيُّ ﷺ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ الرَّجْلُ بِزَكَاةِ مَالِهِ فَلَا يَجِدُ مَنْ يَقْبَلُهَا\" (^٥).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم الزهري.\n(^٢) هو إبراهيم بن الحجّاج بن زيد السامي الناجي، أبو إسحاق البصري.\n(^٣) الأنصاري، أبو إسحاق، ويقال: أبو إسماعيل الدباغ البصري.\n(^٤) سهيل بن أبي صالح هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، ح (٦٠)، (٢/ ٧٠١).","vol":"8","page":422},{"text":"٣٤٤٨ - حَدَّثَنَا الزَّعْفَرَانِيُّ (^١)، وَعَبَّاسٌ الدُّورِيُّ (^٢)، قَالَا: أخْبرَنَا شبَابَةُ (^٣)، أخْبرَنَا وَرْقَاءُ (^٤)، عَنْ أبِي الزِّنَادِ (^٥)، عَنْ الأَعْرَجِ، عَنْ\n⦗٤٢٣⦘ أبِي هُرَيْرَةَ (^٦)، عَنْ النَّبي ﷺ قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَى يَكْثُرَ فِيكُمُ الْمَالُ، فَيَفِيضُ حَتَّى يَهِمُ رَبُّ الْمَالِ مَنْ يَقْبَلُ مِنْ صَدَقَتِهِ، وَحَتَّى يَعْرِضَهُ وَيَقُولُ الذِي يَعْرِضُهُ عَلَيْهِ: لَا أَرَبَ (^٧) لِي فِيهِ\" (^٨).\n_________\n(^١) هو: الحسن بن محمد بن الصباح الزعفراني.\n(^٢) هو: ابن محمد بن حاتم بن واقد الدوري.\n(^٣) ابن سوار الفزاري -مولاهم- أبو عمرو المدائني.\n(^٤) ابن عمر بن كليب اليشكري.\n(^٥) هو: عبد الله بن ذكوان القرشي -مولاهم- أبو عبد الرَّحمن المدني المعروف بأبي الزناد =\n⦗٤٢٣⦘ = (ت ١٣٠ هـ).\nوثقه ابن سعد، وابن معين، وأحمد، والنسائي وغيرهم، وذكره ابن حبّان في الثقات، وقال: \"كان فقيهًا صاحب كتاب\". وقال الذهبي: \"ثقة ثبت\"، وقال ابن حجر: \"ثقة فقيه\".\nالطبقات الكبرى لابن سعد (القسم المتمم / ٣١٨ - ٣٢٠)، العلل ومعرفة الرجال لأحمد (٢/ ٤٨٣)، الجرح والتعديل (٥/ ٤٩)، الثقات لابن حبان (٧/ ٧٠٦)، الكاشف (٢/ ٧٤)، تهذيب التهذيب (٥/ ٢٠٥)، تقريب التهذيب ص (٥٠٤).\n(^٦) صحابي الحديث أبو هريرة ﵁ هو موضع الالتقاء مع مسلم.\n(^٧) الأَرَب: الحاجة.\nتفسير غريب ما في الصحيحين ص (٥٤٥)، وانظر لسان العرب (١/ ٢٠٨) مادة: أرب.\n(^٨) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصَّدقة قبل أن لا يُوجد من يقبلها، ح (٦١)، (٢/ ٧٠١).\nوأخرجه البخاري في صحيحه: كتاب الزكاة، باب الصَّدقة قبل الرَّد، ح (١٤١٢)، (٣/ ٣٣٠) من طريق أبي الزناد به.","vol":"8","page":422},{"text":"٣٤٤٩ - حَدَّثَنِي أبُو الحسَنِ مُسَدَّدُ بن قَطَنٍ القُشَيرِيُّ (^١)، أخْبرَنَا قُتَيْبَةُ\n⦗٤٢٦⦘ ابن سَعِيدٍ (^٢)، عَنْ يَعْقُوبَ القَارِي، عَنْ سُهَيْلٍ، عَنْ أبِيهِ، عَنْ أبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله ﷺ: \"لَا تَقُومُ السَّاعةُ حَتَّى يَكْثُرَ الْمَالُ وَيَفِيضُ؛ فَيَخْرُجُ الرَّجْلُ بزَكَاةِ مَالِهِ فَلَا يَجِدُ مِنْ يَقْبَلُهَا مِنْهُ، وَتَعُودُ أَرْضُ العَرَبِ مُرُوجًا وَأَنْهَارًا، وَلَا تَقُومُ السَّاعَةُ حَتَّى يَكْثُرَ الهَرْجُ\". قَالُوا: وَمَا الْهَرْجُ يَا رَسُولَ الله؟ قَالَ: \"القَتْلُ القَتْلُ (^٣).\n_________\n(^١) النيسابوري المزكي (ت ٣٠١ هـ). =\n⦗٤٢٤⦘ = قال ابن ماكولا: \"كان ثقة\". وقال الذهبي: \"المحدث الإمام المأمون\" الإكمال لابن ماكولا (٧/ ٢٤٩ - ٢٥٠)، سير أعلام النبلاء (١٤/ ١١٩).\n(^٢) قتيبة بن سعيد، هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، ح (٦٠)، (٢/ ٧٠١)، وليس في هذا الموضع قوله: ولا تقوم السَّاعة حتى يكثر الهرج … إلي آخره.\nوهو في صحيح مسلم: كتاب الفتن، باب إذا تواجه المسلمان بسيفيهما، ح (١٨)، (٤/ ٢٢١٥) عن قتيبة بن سعيد به.","vol":"8","page":423},{"text":"٣٤٥٠ - حَدَّثنَا ابن الجنَيدِ الدَّقَّاقُ (^١)، أخْبرَنَا الوَليدُ بن القَاسِمِ (^٢)، أخْبرَنَا يَزِيدُ بن كَيْسَانَ (^٣)، عَنْ أبِي حَازَم (^٤)، عَنْ أبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله\n⦗٤٢٥⦘ﷺ: \"تَقِيءُ (^٥) الأَرْضُ أمْثَالَ الأسَاطِينِ (^٦) مِنَ الذَّهْبِ وَالفِضّةِ. قَالَ: فَيَقُومُ السَّارِقُ فَيَقُول بِهَذَا قُطِعْتُ، وَيَقُولُ القَاطِعُ بهَذَا قَطَعْتُ رَحِمِي. قَالَ: وَيَقُولُ القَاتِلُ بهَذَا قَتَلْتُ. قَالَ: فَلَا يَلْتَفِتُونَ إِلَيْهِ\" (^٧).\n_________\n(^١) هو محمَّد بن أحمد بن الجنيد أبو جعفر الدقّاق البغدادي.\n(^٢) ابن الوليد الهَمْداني الكوفي.\n(^٣) أبو إسماعيل اليشكري الكوفي.\n(^٤) أبو حازم هو موضع الالتقاء مع مسلم.\n(^٥) مضارع من القيء؛ أي: تخرج الكنوز المدفونة فيها.\nانظر: كشف المشكل من حديث الصحيحين لابن الجوزي (١/ ١٠٣٣).\n(^٦) الأساطين للمسجد وغيره الأعمدة، واحدها أسطوانة، وهي الجذوع القائمة التي تُعْمَدُ لبناء السقوف عليها.\nتفسير غريب ما في الصحيحين ص (٣٦٦).\n(^٧) أخرجه مسلم في صحيحه: كتاب الزكاة، باب الترغيب في الصدقة قبل أنْ لا يوجد من يقبلها، ح (٦٢)، (٢/ ٧٠١).","vol":"8","page":424},{"text":"<span data-type='title' id=toc-549>باب الخبر الموجب لأداء الصدقة في صحة البدن والمبادرة في أدائها والنهي عن تركها إلى أن يوصي بها</span>","vol":"8","page":426},{"text":"٣٤٥١ - حدثنا عمّار بن رجاء، حدثنا حَبَّانُ (^١) ح.\nوحدثنا الصَّاغاني (^٢)، وأبو أمية (^٣)، قالا: حدثنا أحمد بن إسحاق الحضرمي (^٤) ح.\nوحدثنا أبو داود السِّجْزي (^٥)، حدثنا مسدد (^٦)، قالوا: حدثنا عبد الواحد بن زياد، حدثنا عُمارة بن القَعْقَاع بن شبرمة الضَبيِّ (^٧)، قال:\n⦗٤٢٧⦘ حدثنا أبو زرعة بن عمرو بن جرير، قال: حدثنا أبو هريرة، أن رجلًا (^٨) سأل النبي ﷺ -قال: أي الصدقة، قال حَبَّان: أعظم؟ وقال أحمد بن إسحاق، ومسدد: أفضل؟ قال: \"تَصَدَّق وأنت صحيحٌ شحيحٌ (^٩) تخشى الفقر وتَأْمُلُ البقاء، ولا تُمْهِل حتى إذا بلغت الحُلْقُوم (^١٠) قلت: لفلان كذا، ولفلان كذا، وقد كان لفلان\" (^١١).\n_________\n(^١) حَبَّان، بفتح الحاء المهملة، والباء المعجمة بواحدة، ابن هلال أبو حبيب البصري.\n(^٢) بفتح الصاد المهملة، والغين المعجمة، وفي آخرها نون، ويقال له أيضًا: الصَّغَاني بحذف الألف بعد الصّاد نسبة إلى \"الصغانيان\" بلدة وراء نهر جيحون، وهي مدينة سرآسيا الحديثة على ما يحتمل.\nوهو محمد بن إسحاق بن جعفر، أبو بكر، نزيل بغداد.\n(^٣) محمد بن إبراهيم بن مسلم الخُزاعي البغدادي الطَرَسُوسِي.\n(^٤) أحمد بن إسحاق بن زيد بن عبد الله بن أبي إسحاق الحضرمي، أبو إسحاق البصري، توفي سنة ٢١١ هـ، وثقه أبو زرعة وأبو حاتم الرازيان وغيرهما، وكذا وثقه الحافظ ابن حجر.\nانظر: الجرح والتعديل (٢/ ٤٠)، تهذيب الكمال (١/ ٢٦٣)، تقريب التهذيب ترجمة رقم (٧).\n(^٥) هو أبو داود السجستاني سليمان بن الأشعت صاحب السنن.\n(^٦) ابن مسرهد بن مسربل الأسدي، أبو الحسن، البصري.\n(^٧) شبرمة -بضم المعجمة والراء بينهما موحدة ساكنة-، كوفي. تبصير المنتبه (٢/ ٧٦٩)، =\n⦗٤٢٧⦘ = والتقريب (٤٨٥٩).\n(^٨) لم أقف على تسميته، ويحتمل أنه أبو ذر الغفاري ﵁، فقد روي بسند ضعيف في مسند الإمام أحمد (٣٥/ ٤٣٢)، والبزار (٩/ ٤٢٦)، ومعجم الطبراني الأوسط (٥/ ٧٧)، والكبير (٨/ ٢١٧، ٢٢٦)، أنه سأل عن ذلك في حديث طويل، ولكن الجواب فيه \"جهد مقل، أو سر إلى فقير\". وانظر: إفادة الحافظ ابن حجر في فتح الباري (٣/ ٣٣٥).\n(^٩) الشح: \"أشد البخل، وهو أبلغ في المنع من البخل\". النهاية في غريب الحديث (٢/ ٤٤٨) مادة شحح.\n(^١٠) الحُلْقُوم طرف المريء مما يلي الفم، والمراد قاربت بلوغ الحلقوم، إذ لو بلغته حقيقة لم تصح وصيته ولا صدقته ولا شيء من تصرفاته باتفاق الفقهاء. انظر: مشارق الأنوار للقاضي عياض (١/ ٢٠٣)، شرح صحيح مسلم للنووي (٧/ ١٢٣).\n(^١١) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن أفضل الصدقة صدقة الصحيح الشحيح: ٢/ ٧١٦، ح ١٠٣٢/ ٩٢، ٩٣) من طريق عبد الواحد بن زياد، وجرير، ومحمد بن فضيل، ثلاثتهم عن عُمارة به. =\n⦗٤٢٨⦘ = وأخرجه أبو داود في السنن (الوصايا -باب ما جاء في كراهية الإضرار في الوصية ٣/ ٢٨٧، ح ٢٨٦٥) عن مسدد بنحو ما ذكره المصنف.\nوالحديث متفق عليه، فقد أخرجه البخاري في الجامع الصحيح (الزكاة -باب فضل صدقة الشحيح الصحيح ٢/ ١١٠، ح ١٤١٩) من طريق عبد الواحد بن زياد به نحوه.\nوفي رواية المصنف من فوائد الاستخراج:\n١ - بيان متن حديث رواية عبد الواحد فقد ساق مسلم إسنادها وأحال متن الحديث على متن رواية جرير، فقال عقب إسناده عن عبد الواحد: \"نحو حديث جرير، غير أنه قال: أي الصدقة أفضل\".\n٢ - بيان أن كلا اللفظين رواهما عبد الواحد، وقد ورد الحديث بهما، ففي رواية البخاري عنه قال: \"أي صدقة أعظم\".","vol":"8","page":426},{"text":"٣٤٥٢ - حدثنا علي بن حرب (^١)، حدثنا ابن فضيل (^٢)، عن عمارة، عن أبي زرعة، عن أبي هريرة، قال: جاء رجل إلى النبي ﷺ فقال: يا رسولَ الله أي الصَّدقة أعظمُ أجرًا؟، فقال: \"أَمَا وأبيك لتُنَبَّأنه: أن تتصدق وأنت صحيحٌ شحيحٌ تخشى الفقر وتَأْمُلُ البقاء، ولا تُمْهِل حتى إذا بلغت الحُلْقُوم، قلت لفلان كذا، ولفلان كذا، وقد كان لفلان\" (^٣).\n_________\n(^١) ابن محمد بن علي الموْصِلي الطائي.\n(^٢) محمد بن فضيل بن غزوان بن جرير الضبي مولاهم، أبو عبد الرحمن، الكوفي.\n(^٣) أخرجه مسلم في الصحيح، كما تقدم من طريق ابن فضيل به مثله، وقوله ﷺ \"أما وأبيك\" لفظ قد استشكل، لأننا منهيون عن الحلف بغير الله، كما في الصحيح من حديث عبد الله بن عمر ﵄، أن رسول الله ﷺ أدرك عمر بن الخطاب =\n⦗٤٢٩⦘ = وهو يسير في ركب يحلف بأبيه، فقال: ألا إن الله ينهاكم أن تحلفوا بآبائكم، من كان حالفًا، فليحلف بالله، أو ليصمت\".\nوأجيب بأنها كلمة جارية على اللسان لا يقصد بها الحلف كما جرى على لسانهم عقرى حلقى. وما أشبه ذلك، وثمة أجوبة أخرى، أقواها ما تقدم.\nانظر: صحيح البخاري (الأيمان والنذور. باب لا تحلفوا بآبائكم التمهيد: ٨/ ١٣٢، ح ٦٦٤٦)، التمهيد (١٤/ ٣٦٧)، سنن البيهقي (١٠/ ٢٩)، الروض الأنف (٤/ ٦٧)، فتح الباري لابن حجر (١١/ ٥٤٢)، القول المفيد على كتاب التوحيد (٢/ ٣٩٣).","vol":"8","page":428},{"text":"<span data-type='title' id=toc-550>باب الترغيب في صدقة السر وإخفائها وفضلها وثوابها</span>","vol":"8","page":429},{"text":"٣٤٥٣ - حدثنا عمر بن شبَّة (^١)، حدثنا يحيى بن سعيد القطَّان، حدثنا عبيد الله بن عمر، ح.\nوحدثني محمد بن محمد بن رجاء أبو بكر (^٢)، حدثنا بكر ابن خلف (^٣)، حدثنا يحيى بن سعيد، عن عبيد الله بن عمر، ح.\n⦗٤٣٠⦘ وحدثنا عبد الرحمن بن محمد بن منصور، حدثنا عبد الرحمن بن مهدي (^٤)، عن عبيد الله بن عمر، ح.\nوحدثنا هلال بن العلاء (^٥)، حدثنا القعنبي (^٦)، عن سعيد ابن أبي الأبيض (^٧)، ح.\nوحدثنا أبو أمية (^٨)، حدثنا أبو داود الطيالسي (^٩)، عن مبارك ابن فضالة (^١٠)، كلهم، قالوا: عن خُبيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي هريرة، عن النبي ﷺ قال: \"سبعة يظلهم الله في\n⦗٤٣١⦘ ظله يوم لا ظل إلا ظله، الإمام العادل وشاب نشأ بعبادة الله، ورجل قلبه معلق بالمساجد، ورجلان تحابا في الله اجتمعا عليه وتفرقا عليه، ورجل طلبته امرأة ذات منصب وجمال، فقال: إني أخاف الله، ورجل تصدق بصدقة فأخفاها، لا تعلم يمينه ما تنفق شماله، ورجل ذكر الله خاليًا ففاضتْ عيناهُ\" (^١١).\nمعنى حديثهم واحد، واللفظ لعمر بن شبة.\n_________\n(^١) عمر بن شَبَّة -بفتح المعجمة وتشديد الموحدة- ابن عبيدة بن زيد النميري.\n(^٢) محمد بن محمد بن رجاء بن السِّنْدي الإسفراييني مات سنة ٢٨٦ هـ. قال فيه ابن أبي حاتم: \"كتبت عنه بمحضر أبي في مجلس وهو صدوق\"، وقال الذهبي: \"الإمام الحافظ أبو بكر الإسفراييني مصنف الصحيح المخرج على كتاب مسلم\". انظر الجرح والتعديل) ٨/ ٨٧)، سير أعلام النبلاء) ١٣/ ٤٩٢).\n(^٣) أبو بشر، البصري.\n(^٤) ابن حسان العنبري مولاهم أبو سعيد البصري توفي سنة ١٩٨ هـ، قال فيه ابن المديني: \"والله لو أخذت فأحلفت بين الركن والمقام، لحلفت بالله ﷿ أني لم أر أحدًا قط أعلم بالحديث من عبد الرحمن بن مهدي\".\nوقال الحافظ ابن حجر: \"ثقة ثبت حافظ عارف بالرجال والحديث قال ابن المديني ما رأيت أعلم منه\" انظر: الجرح والتعديل (١/ ٢٥٢)، تقريب التهذيب ترجمة رقم (٤٠١٨).\n(^٥) ابن هلال بن عمر الباهلي مولاهم، أبو عمر، الرقي.\n(^٦) عبد الله بن مسلمة الحارثي، أبو عبد الرحمن البصري.\n(^٧) ذكره ابن أبي حاتم في الجرح والتعديل (٤/ ٦)، وقال: \"روى عن أبي الزناد، روى عنه القعنبي سمعت أبي يقول ذلك، وسمعته يقول: هو مجهول\".\n(^٨) محمد بن إبراهيم بن مسلم الطرَسُوسِي.\n(^٩) سليمان بن داود بن الجارود الطيالسي.\n(^١٠) مبارك بن فضالة، بفتح الفاء وتخفيف المعجمة، أبو فضالة، البصري.\n(^١١) أخرجه مسلم في الصحيح (الزكاة -باب فضل إخفاء الزكاة، ٢/ ٧١٥ ح ١٠٣١/ ٩١)، من طريق يحيى القطان به، مثله، ورواه أبو داود الطيالسي في المسند (٤/ ٢٠٨)، وبنحو ما أسنده المصنف.\nوهو متفق عليه، فقد أخرجه البخاري في الجامع الصحيح (الزكاة -باب الصدقة باليمين، ٢/ ١١١ ح ١٤٢٣) من طريق يحيى به أيضًا،، وفيه من فوائد الاستخراج: بيان المهمل في عبيد الله، إذ لم يبين في رواية مسلم.","vol":"8","page":429},{"text":"٣٤٥٤ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أن مالكًا أخبره، عن خُبيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي سعيد الخدري، أو عن أبي هريرة، قال: قال: رسول الله ﷺ \"سبعة يظلهم الله في ظله يوم لا ظل إلا ظله، بمثله، وقال فيه: ورجل كأن قلبه معلق بالمساجد إذا خرج حتى يعود إليه\" (^٢).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي مولاهم، أبو محمد المصري، الفقيه.\n(^٢) أخرجه مسلم في الصحيح، كما تقدم، بنحوه من طريق مالك، وهو موطئه (٢/ ٥٤٢)، =\n⦗٤٣٢⦘ = وفي رواية المصنف من فوائد الاستخراج: بيان للمقصود من التعليق بالمسجد المذكور في رواية الصحيح، فقد قال الحافظ ابن حجر: \"قوله: معلق في المساجد، هكذا في الصحيحين، وظاهره أنه من التعليق، كأنه شبهه بالشيء المعلق في المسجد كالقنديل مثلًا إشارة إلى طول الملازمة بقلبه وإن كان جسده خارجًا عنه، ويدل عليه رواية الجوزقي: كأنما قلبه معلق في المسحد، ويحتمل أن يكون من العلاقة وهي شدة الحب، ويدل عليه رواية أحمد معلق بالمساجد .. \". انظر: فتح الباري (٢/ ١٧٠).","vol":"8","page":431},{"text":"<span data-type='title' id=toc-551>باب بيان فضيلة الصدقة الطيبة إذا وضعت في حقها وإن كانت الصدقة إذا كانت (^١) غير طيبة ولم تكن من حلها لم يكن لصاحبها فيها أجر ولم يتقبل منه، والدليل على أن الحاج إذا كانت نفقته من حرام لم ينتفع بدعائه.</span>\n_________\n(^١) هكذا في الأصل، والجملة مستقيمة بحذف \"إذا كانت\".","vol":"8","page":432},{"text":"٣٤٥٥ - حدثنا أحمد بن زياد المعدل (^١)، حدثنا أحمد بن محمد ابن الحجَّاج (^٢)، حدثنا ابن المبارك، حدثنا عبيد الله بن عمر (^٣)، عن سعيد\n⦗٤٣٣⦘ المِقْبُري، عن أبي الحُبَاب -يعني: سعيد بن يسار، عن أبي هريرة، عن النبي ﷺ، قال: \"ما تصدق أحد بصدقة من طيِّب، ولا يقبل الله إلا الطَّيِّب، إلا كان الله يأخذها بيمينه، فيربيها له كما يربي أحدكم فَلُوَّه (^٤)، أو فَصِيله (^٥)، حتى تبلغ التمرة مثل أحد\" (^٦).\n_________\n(^١) أحمد بن زياد بن مهران، أبو جعفر، البزاز، ويقال: السمسار.\n(^٢) أبو بكر، المروذي، توفي سنة ٢٧٥ هـ، قال الخطيب فيه: \"هو المقدم من أصحاب أحمد؛ لورعه وفضله، وكان أحمد يأنس به، وينبسط إليه، وأسند عنه أحاديث صالحة\"، وقال الذهبي: \"الإمام، القدوة، الفقيه، المحدث، شيخ الإسلام، .. المروذي، نزيل بغداد، وصاحب الإمام أحمد، وكان والده خوارزميًّا، وأمه مروذية\" انظر: تاريخ بغداد (٤/ ٤٢٣)، والسير (١٣/ ١٧٣).\n(^٣) عبيد الله بن عمر بن حفص بن عاصم العمري.\n(^٤) هو المُهْرُ الصَّغير، وقيل: هو الفطيم من أولاد ذوات الحافر، وسمِّي المهر بذلك؛ لأنه فلي عن أمه، أي فصل وعزل.\nانظر: مشارق الأنوار على صحاح الآثار (٢/ ١٥٨)، النهاية في غريب الأثر (٣/ ٤٧٤) مادة فلا، شرح النووي على صحيح مسلم (٧/ ٩٩).\n(^٥) الفصيل ولد الناقة إذا فصل من إرضاع أمه فعيل بمعنى مفعول، كجريح وقتيل بمعنى مجروح ومقتول، وفي الفلو لغتان فصيحتان أفصحهما وأشهرهما فتح الفاء وضم اللام وتشديد الواو، والثانية كسر الفاء وإسكان اللام وتخفيف الواو.\nانظر: نفس المصادر السابقة.\n(^٦) أخرجه مسلم في الصحيح (الزكاة -باب قبول الصدقة من الكسب الطيب وتربيتها ٢/ ٧٠٢، ح ١٠١٤/ ٦٣) من طريق الليث بن سعد، عن سعيد المقبري به نحوه، وفي رواية المصنف من فوائد الاستخراج:\n١ - بيان نسبة سعيد بأنه المقبري.\n٢ - ذكر كنية سعيد بن يسار.\n٣ - العلو المعنوي بتقدم وفاة عبيد الله بن عمر عن الليث بن سعد المتوفي سنة ١٧٥ هـ.\n٤ - تسمية الجبل الذي مثل به لما تبلغه الثمرة بجبل أحد، وبهذه الزيادة أخرج هذا الحديث النسائي في سننه الكبرى (١٠/ ١١٩، ح ١١١٦٣) من طريق ابن المبارك به نحوه، وإسناده صحيح.","vol":"8","page":432},{"text":"٣٤٥٦ - حدثنا ابن عيشون الحرَّاني (^١)، حدثنا محمد بن سليمان (^٢)، حدثنا الليث، ح.\nوحدثنا يوسف بن مُسَلَّم (^٣)، حدثنا داود بن منصور (^٤)، حدثنا ليث بن سعد، عن سعيد بن أبي سعيد المقبري، أنه سمع أبا هريرة، قال: قال النبي ﷺ: \"ما تصدَّق أحد بصدقة من طيِّب، ولا يقبل الله إلا الطَّيِّب،\n⦗٤٣٥⦘ إلا أخذها الرحمن بيمينه، ولو كانت تمرة، فتربو في يد الرحمن حتى تكون أعظم من الجبل، كما يربي أحدكم فَلُوَّه، أو قَلُوصَه (^٥) \" (^٦).\n_________\n(^١) عبد الله بن محمد بن سعيد بن عيشون -بفتح أوله، وسكون المثناة تحت، وضم الشين المعجمة، وسكون الواو، تليها نون، أبو جعفر، الحرَّاني، ذكر الحافظ أنه شيخ لأبي عوانة، ولم أجد فيه جرحًا أو تعديلًا. انظر: فتح الباب في الكنى والألقاب ص (١٩٠)، الإكمال لابن ماكولا (٦/ ٣١١)، الأنساب (٤/ ٢٦٩)، تهذيب الكمال (٢٥/ ٣٠٣)، نزهة الألباب في الألقاب (٢/ ٤٣)، توضيح المشتبه (٦/ ٣٩٩).\n(^٢) ابن أبي داود سالم، أبو عبد الله الحرّاني، يلقب ببومة، بضم الموحدة، وسكون الواو، توفي سنة ٢١٣ هـ.\nقال النسائي فيه: \"لا بأس به\"، وقال مسلمة \"ثقة\"، وكذا قال فيه المصنف أبو عوانة، وذكره ابن حبّان في الثقات، وقال \"يعتبر حديثه من غير روايته عن أبيه\"، وقال ابن حجر \"صدوق\".\nقلت: روايته في هذا الحديث عن الليث بن سعد، فهى عن غير أبيه.\nانظر: الثقات لابن حبّان (٩/ ٦٩)، تهذيب الكمال (٢٥/ ٣٠٣)، نزهة الألباب في الألقاب (١/ ١٣٨)، تهذيب التهذيب (٩/ ٢٠٠)، تقريب التهذيب ترجمة رقم ص (٥٩٢٧).\n(^٣) يوسف بن سعيد بن مُسَلَّم -بفتح السين، واللام المشددة، المصيصي.\n(^٤) النسائي، أبو سليمان الثغري، قاضي المصيصة.\n(^٥) بفتح القاف وضم اللام، وهي الناقة الفتية، وجمعها قلائص.\nانظر: مشارق الأنوار على صحاح الآثار (٢/ ١٨٥) مادة قلص، شرح النووي على مسلم (٧/ ٩٩).\n(^٦) أخرجه مسلم، كما تقدم، من طريق الليث بن سعد به نحوه.","vol":"8","page":434},{"text":"٣٤٥٧ - حدثني أبو الحسن (^١)، حدثنا قتيبة، حدثنا يعقوب ابن عبد الرحمن، عن سهيل، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا يتصدق أحد بتمرة من كسب طيِّب إلا أخذها الله بيمينه فيربيها كما يربي أحدكم فُلُوَّه، أو قَلُوصَه، حتى تكون مثل أحد، أو أعظم\" (^٢).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد الجَزَري، ثم الرَّقِّيّ، أبو الحسن الميموني.\n(^٢) أخرجه مسلم، كما تقدم، عن قتيبة بن سعيد به نحوه، وفي رواية المصنف من فوائد الاستخراج أيضًا، تسمية الجبل الذي مثل به لما تبلغه الثمرة بجبل أحد.","vol":"8","page":435},{"text":"٣٤٥٨ - حدثنا محمد بن معاذ بن يوسف (^١) بمرو (^٢) في سكة صغى (^٣)،\n⦗٤٣٦⦘ حدثنا خالد بن مخلد (^٤)، حدثنا سليمان بن بلال (^٥)، عن عبد الله ابن دينار (^٦)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ بنحوه (^٧).\nورواه خالد، عن سليمان، وأمية، عن يزيد، عن روح، عن سهيل بنحوه (^٨).\n_________\n(^١) هو محمد بن معاذ بن يوسف بن معاوية، أبو بكر المروزي.\n(^٢) مَرْو: وتسمى مَرْو الشاهجان، وهي مرو العظمى أشهر مدن خراسان وقصبتها، وبينها وبين نيسابور سبعون فرسخًا، وتقع اليوم ضمن بلاد التركمان (تركمانستان) وتقع قرب الحدود الإيرانية.\nانظر: معجم البلدان (٥/ ١٣٢)، خراسان ص (٤٣).\n(^٣) هكذا بالأصل، ولعل المراد سكة صاغان، فصغان قرية بمرو.\nانظر: الأنساب (٣/ ٥٠٨)، معجم اللبدان (٣/ ٤٤١).\n(^٤) القَطَواني، أبو الهيثم البجلي مولاهم الكوفي.\n(^٥) سليمان بن بلال التيمي مولاهم، أبو محمد وأبو أيوب، المدني، وثقه ابن معين، وكذا صنع الحافظ ابن حجر.\nانظر: التاريخ لابن معين (٢/ ٢٢٨)، تهذيب الكمال (١١/ ٣٧٢)، تقريب التهذيب (٢٥٣٩).\n(^٦) عبد الله بن دينار العدوي مولاهم، أبو عبد الرحمن المدني، توفي سنة ١٢٧ هـ، وثقه أبو زرعة وأبو حاتم الرازيان، وغيرهما، وكذا قال الحافظ ابن حجر.\nانظر: الجرح والتعديل (٥/ ٤٦)، تهذيب الكمال (١٤/ ٤٧١)، تقريب التهذيب (٣٣٠٠).\n(^٧) أخرجه مسلم، كما تقدم، من طريق أبي صالح به، وليس هو عنده من هذا الوجه عن أبي صالح، وهو في الجامع الصحيح (التوحيد -باب قول الله تعالى تعرج الملائكة والروح إليه ٩/ ١٢٦، ح ٧٤٣٠)، ففي رواية المصنف من فوائد الاستخراج: زيادة الطرق عن أبي صالح برواية ثالثة عنه، فقد رواه ورواية مسلم من طريق زيد بن أسلم، وسهيل فحسب.\n(^٨) هذا التعليق أخرجه مسلم موصولًا في الصحيح، كما تقدم، فرواه عن أمية بن بسطام، عن يزيد بن زريع، عن روح بن القاسم، ورواه أيضًا من طريق خالد بن مخلد، عن سليمان بن بلال، كلاهما عن سهيل به.","vol":"8","page":435},{"text":"٣٤٥٩ - حدثنا محمد بن مسلم بن وارَه الرازي (^١)، حدثنا عبد المتعال ابن طالب (^٢)، حدثنا عبد الله بن وهب، قال (^٣): وأخبرني هشام بن سعد، عن زيد بن أسلم، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"ما تصدق أحد بصدقة من كسْبٍ طيِّب إلا تلقاها الله منه بيمينه، ثم غَذَّاها له كما يغذو أحدكم فَلُوَّه، أو فَصِيله، حتى تكون التمرة مثل الجبل\" (^٤).\n_________\n(^١) محمد بن مسلم بن عثمان الرازي المعروف بابن واره.\n(^٢) الأنصاري، أبو محمد البغدادي، أصله من بلخ، مات سنة ٢٢٢ هـ قال فيه أبو زرعة الرازي: \"شيخ ثقة كتبنا عن ببغداد\"، وقال الحافظ ابن حجر: \"ثقة\". انظر: الجرح والتعديل (٦/ ٦٨)، تهذيب الكمال (١٨/ ٢٦٧)، تقريب التهذيب ترجمة رقم (٤١٥٨).\n(^٣) القائل هو عبد الله بن وهب.\n(^٤) أخرجه مسلم، كما تقدم، من طريق ابن وهب به، ولم يذكر لفظه، وأحاله على ما أسنده قبل، ففي رواية المصنف من فوائد الاستخراج:\n١ - بيان متن الحديث المحال به على المتن المحال عليه.\n٢ - علو معنوي، فقد رواه الإمام مسلم عن أبي الطاهر أحمد بن عمرو المصري، وهو متوفى سنة ٢٥٠ هـ، ورواه أبو عوانة من طريق عبد المتعالي وهو متقدم الوفاة على أبي الطاهر. انظر: تقريب التهذيب ترجمة رقم (٨٥).","vol":"8","page":437},{"text":"٣٤٦٠ - حدثنا الدَّقِيقي محمد بن عبد الملك الواسطي (^١)، حدثنا\n⦗٤٣٨⦘ يزيد بن هارون (^٢)، حدثنا فضيل بن مرزوق، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"يا أيها الناس إن الله طيب لا يقبل إلا طيبًا، وإن الله أمر المؤمنين بما أمر به المرسلين، فقال: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا﴾ الآية (^٣)، وقال: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ﴾ (^٤)، ثم ذكر، أو قال: ثم ذكروا الرجل يطيل السفر أشعث أغبر يمد يديه إلى السماء يا رب، يا رب، مطعمه حرام! وملبسه حرام! ومشربه حرام! وغُذِّي في حرام، فأنَّى يستجاب لذلك\" (^٥).\n_________\n(^١) بفتح الدال المهملة، والياء الساكنة -نسبة إلى الدقيق وبيعه وطحنه، وهو محمد ابن عبد الملك بن مروان، أبو جعفر الواسطي.\n(^٢) ابن زاذان السلمي مولاهم، أبو خالد، الواسطي.\n(^٣) سورة المؤمنون آية ٥١.\n(^٤) سورة البقرة الآية ١٧٢.\n(^٥) أخرجه مسلم في الصحيح (الزكاة -باب قبول الصدقة من الكسب الطيب وتربيتها ٣/ ٧٠٣ ح ١٠١٥/ ٦٥) من طريق فضيل بن مرزوق به مثله.","vol":"8","page":437},{"text":"٣٤٦١ - حدثنا الصَّاغاني (^١)، حدثنا يحيى بن أبي بكير (^٢)، وسعيد ابن سليمان (^٣)، قالا: حدثنا فُضيل بن مرزُوق بإسناده مثله، إلا أنه قال: مِن طَيِّبَات مَا رَزَقنَاكُمْ، ثم ذكر الرجل يُطِيلُ السَّفر أشعثَ أغْبر، وقال\n⦗٤٤٣⦘ أيضًا- فأنى يستجاب له ذلك\".\n_________\n(^١) محمد بن إسحاق الصاغاني.\n(^٢) يحيي بن أبي بكير، واسمه نَسْر.\n(^٣) الضبي، أبو عثمان الواسطي، نزيل بغداد، البزاز، لقبه سعدُويه.","vol":"8","page":438},{"text":"٣٤٦٢ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، عن عبد الرزاق، عن سفيان الثوري، عن فضيل بن مرزوق بإسناده مثله (^٢).\nقال أبو عوانة، قال لي ابن خِراش (^٣): لم يكن عند الدَّبري حديثًا أغرب منه، وقال: لم أكتبه للثوري عن فضيل (^٤).\n_________\n(^١) أبو يعقوب الدَّبَري.\n(^٢) أخرجه مسلم من طريق مرزوق بن فضيل به، كما تقدم، وهو في مصنف عبد الرزاق (٥/ ١٩) بنحو ما ذكره المصنف.\n(^٣) عبد الرحمن بن يوسف بن خراش.\n(^٤) قلت: لم يتفرد به الدبري، فقد تابعه إسحاق بن أبي إسرائيل المروزي، عن عبد الرزاق به، كما في الفوائد المنتقاة الحسان من الصحاح والغرائب للخلعي (ص ٣٦٣، ح ٩٤٠) بسند حسن، والحديث يعرف لعبد الرزاق عن الثوري.\nقال أبو أحمد بن عدي في ترجمته لإبراهيم الزيات في الكامل (١/ ٢٦٥) بعد أن ساق هذا الحديث من وجه لا يثبت: \"وروى هذا الحديث عن الثوري عبد الرزاق، وإبراهيم بن خالد الصنعاني، حدثنا علي بن سعيد بن بشير، حدثنا إسحاق بن أبي إسرائيل عنه، ولم أكن أعلم أنه وري هذا الحديث إلا من طريق عبد الرزاق عن الثوري، ثم وجدته من حديث إبراهيم بن خالد الصنعاني، عن الثوري، حدثنا الحسين بن موسى بن خلف الرسعني، حدثنا إسحاق بن رزيق الرسعني عنه. .\".\nوالحسين بن موسى بن خلف، ذكره ابن منده في فتح الباب في الكنى والألقاب ص (٤٩٢)، فيمن يكنى بأبي عبد الله، ولم أقف على جرح أو تعديل فيه، وشيخه ذكره ابن حبان في الثقات (٨/ ١٢١).","vol":"8","page":439},{"text":"<span data-type='title' id=toc-552>باب ذكر الخبر الموجب على كل مفصل من مفاصل الإنسان في كل يوم صدقة والدليل على أن صدقة اليدين العمل بهما، وصدقة الرجلين المشي بهما، وصدقة اللسان الكلام في أبواب البر، وكذلك في كل جارحة طاقتها وأن المعروف كله من أبواب البر باللسان والنفس وبالمال إلى الغني والفقير صدقة.</span>","vol":"8","page":440},{"text":"٣٤٦٣ - حدثنا السُّلَمي (^١)، حدثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، فذكر أحاديث منها، وقال رسول الله ﷺ: \"كل سُلامَى (^٢) من الناس عليه صدقة، كل يوم تطلع عليه الشمس -قال-: تعدل بين الاثنين صدقة، وتعين الرجل في دابته، فتحمله عليها، أو ترفع له عليها متاعه صدقة، والكلمة الطيبة صدقة، وكل خطوة تمشيها إلى الصلاة صدقة، وتميط الأذى عن الطريق صدقة\" (^٣).\n_________\n(^١) بضم السين المهملة، وفتح اللام، أحمد بن يوسف بن خالد الأزدي، أبو الحسن، النيسابوري، لقبه حمدان.\n(^٢) السُّلامَى: \"جمع سُلامِيَة، وهي الأُنْمُلَة من أنامِل الأصبع، وقيل واحدهُ وجمعهُ سواء،. . . وهي التي بين كُلِّ مَفْصِلَين من أصابع الإنْسانِ. .، والمعنى على كُلِّ عظم من عِظاَم ابن آدم صدقة\". انظر: الغريبين لأبي عبيد (٣/ ٩٢٤)، النهاية في غريب الحديث (٢/ ٣٩٦) مادة سلم.\n(^٣) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل =\n⦗٤٤١⦘ = نوع من المعروف ٢/ ٦٩٩ ح ١٠٠٩/ ٥٦)، والبخاري في الجامع الصحيح (الجهاد والسير -باب من أخذ بالركاب ونحوه ٤/ ٥٦، ح ٢٩٨٩) كلاهما من طريق عبد الرزاق به مثله.","vol":"8","page":440},{"text":"٣٤٦٤ - حدثنا أبو بكر محمد بن عبد الرحمن بن الأشعث العجلي الدمشقي (^١)، وأحمد بن إبراهيم بن فِيل البالِسي (^٢)، وأبو حاتم محمد ابن إدريس الرازي (^٣)، قالوا حدثنا أبو توبة الربيع بن نافع، قال: حدثني معاوية بن سَلَّام، عن أخيه زيد بن سَلَّام، أنه سمع أبا سَلَّام يقول، حدثني عبد الله بن فَرُّوخ، أنه سمع عائشة تقول: أن رسول الله ﷺ، قال: \"إنه\n⦗٤٤٢⦘ خلق كل إنسان من بني آدم على ستين وثلاثمائة مفصل، فمن كبر الله، وحمد الله، وهلل الله، وسبح الله واستغفر الله، وعزل حجرًا عن طريق الناس، أو عزل شوكًا عن طريق الناس، أو عظمًا، أو أمر بمعروف، أو نهى عن منكر عدد تلك الستين والثلاثمائة السُّلامَى، فإنه يمشي يومئذ وقد زحزح نفسه عن النار\" (^٤).\nقال أبو توبه: وربما قال: يمسي، لم يقل ابن الأشعث: أو عزل، وقال أيضًا: يمسي بلا شك.\n_________\n(^١) إمام الجامع مات سنة ٢٦٦ هـ، وثقه النسائي، وكذا قال الحافظ ابن حجر. انظر: المعجم المشتمل الترجمة: ٨٨٣، تهذيب الكمال (٢٥/ ٥٨٩)، تقريب التهذيب ترجمة رقم (٦٠٦٤).\n(^٢) البالِسي: بفتح الباء المنقوطة بواحدة وكسر اللام والسين المهملة، هذه النسبة إلى بالس، وهي مدينة مشهورة بالشام بين الرّقَّة وحلب، تقع على الجانب الغربي من الفرات، قد امتدَّ إليها الخراب.\nوأحمد بن إبراهيم بن فِيل، باسم الحيوان المعروف، أبو الحسن نزيل أنطاكية، مات سنة أربع وثمانين، قال مسلمة بن قاسم: \"صالح\"، وقال الحافظ ابن حجر: \"صدوق\".\nانظر: الأنساب (١/ ٢٦٧)، إكمال تهذيب الكمال (١/ ١١)، تهذيب الكمال (١/ ٢٤٧)، تقريب التهذيب ترجمة رقم (٢)، بلدان الخلافة الشرقية ص (١٣٩).\n(^٣) محمد بن إدريس بن المنذر الحنظلي.\n(^٤) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل نوع من المعروف ٢/ ٦٩٨ ح ١٠٠٧/ ٥٤) من طريق أبي توبه به، نحوه، وفيه من فوائد الاستخراج في هذا الطريق: بيان أن زيدًا هو أخ لمعاوية بن سلام.","vol":"8","page":441},{"text":"٣٤٦٥ - حدثنا أحمد بن حرب البغدادي (^١) ببغداد بسُوق العطش (^٢)،\n⦗٤٤٣⦘ ومحمد بن إسماعيل الصائغ (^٣) بمكة، قالا: حدثنا أبو سلمة التبوذكي (^٤)، حدثنا أبان (^٥)، عن يحيى بن أبي كثير، أن زيدًا حدثه، أن أبا سلَّام حدثه، أن عبد الله بن فروخ حدثه، أنه سمع عائشة تقول: أن رسول الله ﷺ قال: \"خلق ابن آدم على ثلاثمائة وستين مفصلًا\"، وذكر الحديث (^٦).\n_________\n(^١) هو أحمد بن أبي خيثمة زهير بن حرب صاحب التاريخ الكبير.\n(^٢) بفتح العين والطاء المهملتين، وفي آخرها الشين المعجمة، قال عنه ياقوت الحموي: \"كان من أكبر محلّة ببغداد بالجانب الشرقي بين الرُّصافة ونهر المعلّى بناه سعيد الحرشي للمهدي، وحوّل إليه التجار ليخرب الكرخ، وقال له المهدي عند تمامها: سمّها سوق الرَّيّ، فغلب عليها سوق العطش، وكان الحرشي صاحب شرطته ببغداد، وأوّل سوق العطش يتّصل بسويقة الحرشي وداره والإقطاعات التي أقطعها له المهدي هناك، وهذا كلّه الآن خراب لا عين ولا أثر ولا أحد من أهل بغداد يعرف موضعه، وقيل: إن سوق العطش كانت بين باب الشماسية والرصافة تتصل بمسنّاة معز الدولة\". انظر: الأنساب (٤/ ٢٠٩)، معجم البلدان (٣/ ٣٢٢).\n(^٣) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي.\n(^٤) التبوذكي: بفتح التاء المعجمة بنقطتين من فوق وضم الباء المنقوطة بواحدة والذال المعجمة المفتوحة بعد الواو. واسمه موسى بن إسماعيل المِنْقَري.\n(^٥) ابن يزيد العطار البصري.\n(^٦) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل نوع من المعروف ٢/ ٦٩٨ ح ١٠٠٧/ ٥٤) من طريق علي بن المبارك، عن يحيى به، وفيه من فوائد الاستخراج: بيان المهمل في يحيى بن أبي كثير.","vol":"8","page":442},{"text":"٣٤٦٦ - حدثنا أبو داود الحراني (^١)، حدثنا أبو النعمان (^٢)، حدثنا مهدي بن ميمون، ح.\nوحدثنا أبو علي الزعفراني (^٣)، حدثنا عفَّان بن مسلم (^٤)، حدثنا مهدي بن ميمون، حدثنا واصل مولى أبي عيينة، عن يحيى بن عُقَيل، عن يحيى بن يَعْمَر، عن أبي الأسود الدِّيليِّ، عن أبي ذر، عن النبي ﷺ، قال،\n⦗٤٤٤⦘ قالوا: يا رسول الله ذهب أهل الدُّثور (^٥) بالأجور، يصلون كما نصلي، ويصومون كما نصوم، ويتصدقون بفضول أموالهم، قال: \"أوليس قد جعل لكم ما تصدقون؛ إن بكل تسبيحة صدقة، وبكل تحميدة صدقة، وتهليلة صدقة، وتكبيرة صدقة، وأمر بمعروف صدقة، ونهي عن منكر صدقة، وفي بُضْعِ (^٦) أحدكم صدقة، قالوا: يا رسول الله: أيأتي أحدنا شهوته ويكون له فيها أجر؟ قال: أرأيتم لو وضعها في الحرام أكان عليه فيها وزر؟ فكذلك إذا وضعها في الحلال كان له فيها أجر\" (^٧).\nوبإسناده، قال النبي ﷺ: \"يُصبح على كل سُلامَى من أحدكم صدقة، فكل تسبيحة صدقة، وتكبيرة صدقة، وتهليلة صدقة، وتحميدة صدقة، وآمر بمعروف صدقة، ونهي عن منكر صدقة، ويجزئ أحدكم من ذلك كله -قال الزعفراني: ركعتان يصليهما من الضحى، وقال\n⦗٤٤٥⦘ الحرَّاني: - ركعتين يركعهما في الضحى\" (^٨).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) محمد بن الفضل السدوسي، البصري، لقبه عارم.\n(^٣) الحسن بن محمد بن الصَّبَّاح البغدادي، صاحب الشافعي.\n(^٤) ابن عبد الله الباهلي الصفَّار، أبو عثمان، البصري.\n(^٥) جمع دَثْرٍ، وهو المالُ الكثيرُ ويقعُ على الواحدِ والاثنين والجمع. انظر: الغريبين للهروي (٢/ ٦١٨)، النهاية (٢/ ١٠٠) مادة دثر.\n(^٦) المباضعة: المباشرة، والجماع. انظر: الغريبين للهروي (١/ ١٨٦)، والنهاية (١/ ١٣٢) مادة بضع.\n(^٧) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل نوع من المعروف ٢/ ٦٩٧ ح ١٠٠٦/ ٥٣) من طريق مهدي بن ميمون به مثله.\n(^٨) أخرجه مسلم في الصحيح (صلاة المسافرين وقصرها -باب استحباب صلاة الضحى ١/ ٤٩٩، ح ٧٢٠/ ٨٤) كذلك من طريق مهدي بن ميمون به نحوه، وقال فيه: ركعتان، وهو الظاهر، ووقع في رواية للإمام أحمد، كما في المسند بطبعة جمعية المكنز (٩/ ٥٠١٤) مثل قول الحرَّاني، وهو على تقدير: أن يركع ركعتين وبه وجهه السندي في حاشية المسند.","vol":"8","page":443},{"text":"٣٤٦٧ - حدثنا سعيد بن مسعود المروزي (^١)، حدثنا النَّضْر ابن شُميل (^٢)، أخبرنا شعبة، حدثنا سعيد بن أبي بردة، عن أبيه، عن جده أبي موسى، عن النبي ﷺ، قال: \"على كل مسلم صدقة، قيل: فإن لم يجد؟ قال يعمل بيديه، فينفع نفسه ويتصدق، قيل: فإن لم يستطع؟ قال: يعين ذا الحاجة الملهوف، قيل فإن لم يستطع؟ قال: يأمر بالمعروف، قيل فإن لم يستطع؟ قال يمسك عن الشر، فإنه له صدقة\" (^٣).\n_________\n(^١) سعيد بن مسعود بن عبد الرحمن المروزي، أبو عثمان.\n(^٢) أبو الحسن، المازني، النحوي البصري، نزيل مرو.\n(^٣) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل نوع من المعروف ٢/ ٦٩٩، ح ١٠٠٨/ ٥٥) من طريق شعبة به نحوه، وهو متفق عليه، فقد أخرجه البخاري من هذا الوجه في الجامع الصحيح (الزكاة -باب على كل مسلم صدقة ٢/ ١١٥، ١٤٤٥)، وفي رواية المصنف من فوائد الاستخراج: تسمية أبي موسى ﵁.","vol":"8","page":445},{"text":"٣٤٦٨ - حدثنا الصَّاغاني، حدثنا أبو النَّضْر (^١)، وعفَّان بن مسلم (^٢)، قالا: حدثنا شعبة، ح.\nوحدثنا يزيد بن سنان (^٣)، حدثنا يعقوب بن إسحاق (^٤)، ومحمد ابن كثير (^٥)، وأبو عمر (^٦)، قالوا: حدثنا شعبة، عن سعيد بن أبي بردة بإسناده مثله، إلا أنه قال: بدل قيل فإن لم يستطع، وقيل أرأيت، قالوا: إن لم يستطع (^٧).\n_________\n(^١) هاشم بن القاسم بن مسلم الليثي مولاهم البغدادي.\n(^٢) الصفّار.\n(^٣) ابن يزيد القزاز البصري، أبو خالد، نزيل، مصر.\n(^٤) الحضرمي مولاهم، أبو محمد، المقرئ البصري.\n(^٥) محمد بن كثير العبدي، أبو عبد الله البصري.\n(^٦) حفص بن عمر بن الحارث الحَوْضي الأزدي.\n(^٧) انظر تخريج الحديث رقم (٣٤٦٧).","vol":"8","page":446},{"text":"٣٤٦٩ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا شعبة، بإسناده نحوه، إلا أنهم قالوا يا رسول الله في ثلاث مواضع، وقال يأمر بالمعروف، وينهى عن المنكر قالوا: فإن لم يستطع، قال يمسك عن الشر، فإن ذلك له صدقة.\n⦗٤٤٧⦘ وفي حديث الحضْرمي، وأبي النَّضْر، قال: تأمر بالخير، أو بالمعروف (^٣).\n_________\n(^١) ابن عبد القاهر، أبو بشر الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطيالسي.\n(^٣) انظر تخريج الحديث رقم (٣٤٦٧).","vol":"8","page":446},{"text":"٣٤٧٠ - حدثنا الدَّقِيقي (^١)، ويزيد بن سنان (^٢)، قالا: حدثنا يزيد ابن هارون (^٣)، حدثنا أبو مالك الأشجعي، عن ربعي بن حراش، عن حذيفة، قال: قال رسول الله ﷺ: \"كل معروف صدقة، وقال الدقيقي: كل المعروف صدقة\" (^٤).\n_________\n(^١) محمد بن عبد الملك الواسطي.\n(^٢) ابن يزيد القزاز البصري.\n(^٣) الواسطي.\n(^٤) أخرجه مسلم في الصحيح (الزكاة -باب بيان أن اسم الصدقة يقع على كل نوع من المعروف ٢/ ٦٩٧، ح ١٠٠٥/ ٥٢) من طريق أبي مالك به، بمثل لفظ رواية يزيد بن سنان.","vol":"8","page":447},{"text":"٣٤٧١ - حدثنا محمد بن حبيب الذَّارع البصري (^١) -عند طَاقُ الحرّانيّ ببغداد (^٢) - أبو بكر، حدثنا يحيى بن حماد (^٣)، ح.\n⦗٤٤٨⦘ وحدثنا الحنفي البصري (^٤) بالرقة (^٥)، حدثنا الربيع بن يحيى (^٦)، قالا: حدثنا شعبة، عن أبي مالك الأشجعي، عن ربعي، عن حذيفة، قال: قال نبيكم ﷺ: \"كل معروف صدقة\" (^٧).\n_________\n(^١) الذَّارع -بفتح الذال المشددة المنقوطة، والراء المهملة بعد الألف، وفي آخرها العين المهملة، نسبة إلى الذرع للثياب والأرض. الأنساب للسمعاني (٣/ ٥).\n(^٢) طَاقُ الحرّانيّ: \"محلة ببغداد بالجانب الغربي، من حدّ القنطرة الجديدة وشارع طاق الحراني إلى شارع باب الكرخ منسوب إلى قرية تعرف بورثال\". انظر: تاريخ بغداد (٤/ ٥)، مراصد الاطلاع على أسماء الأمكنة والبقاع (٢/ ٨٧٦).\n(^٣) الشَّيبانيُّ -مولاهم- البصري، خَتَنُ أبي عوانة.\n(^٤) أحمد بن الأسود، أبو علي الحنفي، البصري القاضي، توفي سنة ٢٧٥ هـ، ذكره ابن حبان في الثقات (٨/ ٤٦)، وترجم له الذهبي في تاريخ الإسلام (حوادث سنة ٢٥١ هـ، ٢٦٠ هـ، ص ٣٦).\n(^٥) الرّقة: -بفتح أوله، وثانيه، وتشديده، هي مدينة، قامت على موضع المدينة اليونانية كلنيكس، وعرفت بالرقة السوداء، وهي الآن بلدة في الشمال الشرقي من سورية على طرف الفرات (وسط الجزيرة الفراتية).\nانظر: معجم ما استعجم (٢/ ٢٥٨)، معجم البلدان (٣/ ٦٧)، بلدان الخلافة الشرقية ص (١٣٢)، موسوعة المدن العربية والإسلامية (ص ٦١).\n(^٦) ابن مِقْسَم المرئي -بفتح الميم والراء المهملة، والألف المهموزة-، أبو الفضل البصري.\n(^٧) أخرجه مسلم، كما تقدم في الحديث رقم (٣٤٧٠)، من طريق أبي مالك به مثله.","vol":"8","page":447},{"text":"٣٤٧٢ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفِرْيابي (^٢)، ح.\nوحدثنا بكار بن قتيبة (^٣)، حدثنا مؤمل (^٤)، قالا: حدثنا سفيان\n⦗٤٤٩⦘ الثوري، عن أبي مالك الأشجعي، عن ربعي، عن حذيفة، قال النبي ﷺ: \"كل معروف صدقة\" (^٥).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف بن واقد الضبي مولاهم، أبو عبد الله.\n(^٣) البَكْرَاوي: بفتح الباء الموحدة، وسكون الكاف، بعدها راء، يكنى أبو بكرة البصري، الفقيه الحنفي، قاضي مصر. الأنساب للسمعاني (١/ ٣٨٤).\n(^٤) مؤمَّل: بوزن محمد، ابن إسماعيل، أبو عبد الرحمن البصري نزيل مكة.\n(^٥) انظر تخريج الحديث رقم (٣٤٧٠).","vol":"8","page":448},{"text":"<span data-type='title' id=toc-553>باب بيان الأمر بالصدقة وإن قلت والترغيب فيها والدليل على أنها ستر لصاحبها من النار وإن كانت قليلة.</span>","vol":"8","page":450},{"text":"٣٤٧٣ - حدثنا ابن عفان (^١)، حدثنا ابن نمير (^٢)، عن الأعمش، عن خيثمة، عن عَديِّ بن حَاتم، قال: قال رسول الله ﷺ: \"ما منكم من أحد إلا سيكلمه الله ليس بينه وبينه تُرْجُمَان (^٣)، فينظر أيمن منه، فلا يرى إلا شيئًا قدمه، ثم ينظر تلقاء وجهه، فتستقبله النار، فمن استطاع منكم أن يتَّقي النَّارَ، ولو بشِقِّ تمرة، فليفعل\" (^٤).\n_________\n(^١) الحسن بن علي بن عفان العامري، أبو محمد الكوفي.\n(^٢) عبد الله بن نُمَير -بنون مصغر- الهمداني، أبو هشام الكوفي.\n(^٣) الترْجمُان بالضم والفتح: هو الذي يُتَرجم الكلام أي يَنْقُله من لُغَة إلى لغة أخرى.\nالنهاية في غريب الحديث (١/ ١٨٦) مادة ترجم.\n(^٤) أخرجه مسلم في الصحيح (الزكاة -باب الحث على الصدقة ولو بشق تمرة ٢/ ٧٠٣، ح ١٠١٦/ ٦٧) من طريق عيسى بن يونس، عن الأعمش به نحوه، وسيأتي من هذه الطريق معلقًا، والحديث متفق عليه من هذا الوجه، فقد أخرجه البخاري في الجامع الصحيح (التوحيد -باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم ٩/ ١٤٨، ح ٧٥١٢)، ورواه البخاري أيضًا في الجامع الصحيح (الرقائق -باب من نوقش الحساب عذب ٨/ ١١٢، ح ٦٥٣٩) من طريق حفص بن غياث، عن الأعمش به، وصرح الأعمش بالسماع فيه من خيثمة، فقال: حدثني خيثمة.\nومن فؤائد الاستخراج هنا: تكثير الطرق، فقد ساقه مسلم من هذا الوجه فقط من طريق عيسى بن يونس، عن الأعمش، وساقه أبو عوانة من طرق عنه، كما =\n⦗٤٥١⦘ = سيأتي.","vol":"8","page":450},{"text":"٣٤٧٤ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع (^٢)، عن الأعمش، عن خيثمة، عن عدي، قال: قال رسول الله ﷺ: \"ما منكم من أحد إلا سيكلمه الله ليس بينه وبينه ترجمان، فينظر عن أيمن منه، فلا يرى إلا شيئًا قدمه، وينظر أشأم منه، فلا يرى إلا شيئًا قدمه، وينظر وراءه، فتستقبله النار، ألا فمن استطاع منكم أن يتقي النار، ولو بشق تمرة، فليفعل\" (^٣).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثَّغْري.\n(^٢) ابن الجرَّاح الرؤاسي الكوفي.\n(^٣) أخرجه مسلم من طريق الأعمش به، كما تقدم، وقوله: وينظر وراءه، ليس في ألفاظ مسلم، وهو بمعنى أمامه، فالوَراءُ الخَلْفُ، ولكن إِذا كان مما تَمُرُّ عليه، فهو قُدَام، وفي التنزيل ﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾. سورة إبراهيم ﷺ، آية (١٦). أي بين يديه.\nانظر: تهذيب اللغة (٥/ ١٦٢) مادة ورى، لسان العرب (١/ ١٩٣) مادة ورأ.","vol":"8","page":451},{"text":"٣٤٧٥ - حدثنا أبو البختري (^١)، حدثنا أبو أسامة (^٢)، حدثنا الأعمش، بإسناده مثله (^٣).\n⦗٤٥٢⦘ رواه علي بن حُجر (^٤)، عن عيسى بن يونس (^٥)، عن الأعمش، عن خيثمة، عن عدي بمثله (^٦).\nوعن الأعمش، عن عمرو بن مرة، عن خيثمة بمثله، وزاد فيه: ولو بكلمة طيبة.\nورواه أبو بكر بن أبي شيبة، عن أبي معاوية (^٧)، عن الأعمش، عن عمرو بن مرة، عن خيثمة، عن عدي (^٨).\n_________\n(^١) عبد الله بن محمد بن شاكر البغدادي، أبو البختري العنبري.\n(^٢) حماد بن أسامة القرشي مولاهم.\n(^٣) أخرجه مسلم من طريق الأعمش به، كما تقدم، ومن هذا الوجه عن الأعمش رواه أيضًا البخاري في الجامع الصحيح (التوحيد -باب قول الله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ =\n⦗٤٥٢⦘ = إِلَى رَبِّهَا نَاظِرَةٌ﴾ ٩/ ١٣٢، ح ٧٤٤٣).\n(^٤) ابن إياس السعدي المروزي.\n(^٥) ابن أبي إسحاق السبيعي، مات سنة ١٨٧ هـ، وثقه يعقوب بن شيبة وغيره من الأئمة، وكذا قال الحافظ ابن حجر. انظر: تاريخ بغداد (١١/ ١٥٥)، تهذيب الكمال (٢٣/ ٦٢)، تقريب التهذيب (٥٣٤١).\n(^٦) أخرجه مسلم، والبخاري موصولًا، كما تقدم.\n(^٧) محمد بن خازم الضرير الكوفي.\n(^٨) هكذا أخرجه مسلم في الصحيح، كما تقدم، عن أبي بكر بن أبي شيبة به بأتم منه، وهو في مصنف ابن أبي شيبة (٦/ ٣٥٩، ح ٩٨٩٩).\nوالحديث عند الأعمش بإسنادين عاليًا ونازلًا، وهو من هذا الوجه عند البخاري أيضًا، أخرجه في الجامع الصحيح (التوحيد -باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم ٩/ ١٤٨، ح ٧٥١٢) من طريق عيسى بن يونس، عن الأعمش، عن خيثمة به، ثم قال: قال الأعمش: \"وحدثني عمرو بن مرة، عن خيثمة\"، وقال الحافظ ابن حجر: \"هو موصول بالسند الذي قبله إليه\". فتح =\n⦗٤٥٣⦘ = الباري (١٣/ ٤٨٥).","vol":"8","page":451},{"text":"٣٤٧٦ - حدثنا أبو العباس الغَزِّي (^١)، حدثنا الفريابي (^٢)، حدثنا سفيان (^٣)، عن الأعمش، عن عمرو بن مرة، عن خثيمة، عن عدي ابن حاتم، قال: قال النبي ﷺ: \"اتقوا النار ولو بشق تمرة، فإن لم يكن شق تمرة، فبكلمة طيبة\" (^٤).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح.\n(^٢) محمد بن يوسف بن واقد الضبي مولاهم.\n(^٣) الثوري، وقد صرح به كما عند الخرائطي في مكارم أخلاق (١/ ٢٨٥)، وانظر حلية الأولياء (٧/ ١٢٥، ١٢٩)، فقد ذكر هذا الحديث في ترجمة الثوري.\n(^٤) أخرجه مسلم، كما تقدم، من طريق الأعمش به.","vol":"8","page":453},{"text":"٣٤٧٧ - حدثنا يزيد بن سنان (^١)، حدثنا أبو عامر العَقَدي (^٢)، حدثنا شعبة ح.\nوحدثنا يوسف بن مُسَلَّم (^٣)، حدثنا حجاج (^٤)، قال: حدثني شعبة ح\nوحدثنا يونس بن حبيب (^٥)، حدثنا أبو داود (^٦)،\n⦗٤٥٤⦘ حدثنا شعبة، قال: حدثني عمرو بن مرة، سمع خيثمة، سمع عدي بن حاتم، قال: ذكر رسول الله ﷺ النار، تعوَّذ (^٧) وأشاح بوجهه، ثم ذكر النار فتعوذ منها وأشاح بوجهه، ثم ذكر النار فتعوذ منها وأشاح بوجهه، ثلاث مرات، فقال: \"اتقوا النار، ولو بشق تمرة، فإن لم تجدوا، فبكلمة طيبة\".\nوكذا رواه غندر: ثلاث مرات (^٨).\n_________\n(^١) ابن يزيد القزاز البصري.\n(^٢) عبد الملك بن عمرو القيسي البصري.\n(^٣) يوسف بن سعيد بن مُسَلَّم المصيصي.\n(^٤) ابن محمد المصيصي الأعور، أبو محمد.\n(^٥) ابن عبد القاهر الأصبهاني.\n(^٦) سليمان بن داود بن الجارود الطيالسي.\n(^٧) هكذا في الأصل، والصواب: فتعوَّذ.\n(^٨) أخرجه مسلم، كما تقدم، من طريق غندر محمد بن جعفر، عن شعبة به، وهو متفق عليه من هذا الوجه، فمن طريق شعبة أخرجه البخاري أيضًا في الجامع الصحيح (الأدب -باب طيب الكلام ٨/ ١١، ح ٦٠٢٣)، وفي رواية البخاري شك شعبة في الثالثة، ولم يشك في رواية مسلم والمصنف.","vol":"8","page":453},{"text":"٣٤٧٨ - حدثنا عمار بن رجاء (^١)، حدثنا يزيد بن هارون (^٢)، أخبرنا شعبة بنحوه، إلا أنه، قال مرة واحدة: اتقوا النار (^٣).\n_________\n(^١) الإسْتِراباذي.\n(^٢) الواسطي.\n(^٣) أخرجه مسلم، كما تقدم، من طريق شعبة به.","vol":"8","page":454},{"text":"٣٤٧٩ - حدثنا يوسف بن مسلم (^١)، حدثنا حجاج (^٢)، عن\n⦗٤٥٥⦘ شعبة، ح.\nوحدثنا يونس بن حبيب (^٣)، وعمار بن رجاء (^٤)، قالا: حدثنا أبو داود (^٥)، حدثنا شعبة، قال: سمعت أبا إسحاق يقول: تصدقوا، فإني سمعت عبد الله بن معقل، يقول: سمعت عدي بن حاتم يقول: سمعت رسول الله ﷺ يقول: \"اتقوا النار، ولو بشق تمرة، فإن لم تجدوا فبكلمة طيبة\" (^٦).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) ابن عبد القاهر الأصبهاني.\n(^٤) الإسْتِراباذي.\n(^٥) سليمان بن داود بن الجارود البصري.\n(^٦) أخرجه مسلم، كما تقدم، من طريق زهير بن معاوية الجعفي، عن أبي إسحاق به، وفي هذه الطريق من فوائد الاستخراج:\n١ - تصريح أبي إسحاق السبيعي بالسماع، والراوي عنه شعبة، وهو لا يروي عنه إلا مسموعه، ورواية الصحيح بالعنعنة، وهي محمولة على السماع، وفي رواية أبي عوانة تحقيق لذلك.\n٢ - رواية الصحيح من طريق زهير بن معاوية، وهو ممن سمع من أبي إسحاق السبيعي بعد اختلاطه، ورواية المصنف من طريق شعبة، وهو قديم السماع ومن أثبت أصحاب أبي إسحاق، ففي رواية المصنف تحقيق لصحة حديث أبي إسحاق، وعلو معنوي بقدم السماع.\nقال أبو زرعة: \"سماع يونس وزكريا وزهير من أبي إسحاق بعد الإختلاط\"، وقال أيضًا: \"أثبت أصحاب أبي إسحاق الثوري وشعبة وإسرائيل ومن بينهم =\n⦗٤٥٦⦘ = الثوري أحب إلي .. \" انظر: سؤالات البرذعي لأبي زرعة (٢/ ٣٤٧)، الجرح والتعديل (٤/ ٣٢٥).\n٣ - بيان سماع عبد الله بن معقل من عدي بن حاتم ﵁.","vol":"8","page":454},{"text":"٣٤٨٠ - حدثنا إبراهيم بن مرزوق (^١)، حدثنا حَبَّان (^٢)، حدثنا شعبة، عن أبي إسحاق، قال: سمعت عبد الله بن معقل، فذكر مثله (^٣).\n_________\n(^١) ابن دينار الأموي، نزيل مصر.\n(^٢) حَبَّان بن هلال الباهلي، أبو حبيب البصري.\n(^٣) أخرجه مسلم من طريق زهير عن أبي إسحاق به كما تقدم.","vol":"8","page":456},{"text":"٣٤٨١ - حدثنا هلال بن العلاء (^١)، حدثنا حُسَيْنُ بن عَيَّاش (^٢)، حدثنا زهير، عن أبي إسحاق بمثله، وقال فيه: \"من استطاع منكم أن يستتر من النار، ولو بشق تمرة فليفعل\" (^٣).\n_________\n(^١) الباهلي مولاهم.\n(^٢) ابن حازم السُّلمي مولاهم.\n(^٣) أخرجه مسلم كما تقدم.","vol":"8","page":456},{"text":"<span data-type='title' id=toc-554>باب بيان الترغيب فيمن بدأ بالصدقة عند اجتماع الناس فجمعهما وأن له أجرها وأجر من تصدق بها بعده وبيان خطبة الأمر بها وحثهم عليها عند الحاجه إليها للمساكين والسائلين</span>","vol":"8","page":457},{"text":"٣٤٨٢ - حدثنا سعيد بن مسعود (^١)، أخبرنا النَّضْر بن شُمَيل، أخبرنا شعبة ح.\nوحدثنا يونس بن حبيب (^٢)، وعمار بن رجاء (^٣)، قالا: حدثنا أبو داود (^٤)، حدثنا شعبة، عن عون بن أبي جحيفة، قال: سمعت المنذر ابن جرير يحدث عن أبيه، جرير بن عبد الله، قال: كنا عند رسول الله ﷺ جلوسًا في صدر النهار، فجاء قوم حُفاة عراة مُجْتابِي النِّمارِ (^٥) عليهم الْعَبَاءُ، أو قال مُتَقَلِّدِي السيوف، عامتهم من مُضَرَ، بل كلهم\n⦗٤٥٨⦘ من مُضَرَ، فرأيت وجه رسول الله ﷺ-يعني: يتغيَّر- لما رأى بهم من الفاقة، فدخل ثم خرج فأمر بلالًا، فأذن فأقام، وصلى الظهر، فخطب، فقال: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ﴾ إلى آخر الآية (^٦)، ثم قال: يا أيها الناس اتقوا ربكم ﴿وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ﴾ الآية (^٧)، \"تصدق رجل من ديناره، من درهمه، من ثوبه، من صاع بره\" حتى قال: \"ولو بشق تمرة\"، فأتاه رجل (^٨) من الأنصار بصرَّة، قد كادت كفه أن تعجز عنها بل قد عجزت عنها، فدفعها إلى رسول الله ﷺ، فتتابع الناس في الصدقات، فرأيت بين يدي رسول الله ﷺ كَوْمَين (^٩) من طعام وثياب، وجعل وجه رسول الله ﷺ يتهلّل كأنه مُذْهَبة (^١٠)، فقال رسول الله ﷺ:\n⦗٤٥٩⦘ \"من سن في الإسلام سنة حسنة كان له أجرها، وأجر من عمل بها من بعده، غير أن ينقص من أجورهم شيئًا، ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيئًا\" (^١١).\nوهذا لفظ أبي داود (^١٢)، وحديث النَّضْر بمعناه مثله، كذا رواه معاذ بن معاذ، وذكر فيه: ثم صلى الظهر (^١٣).\n_________\n(^١) المروزي.\n(^٢) ابن عبد القاهر الأصبهاني.\n(^٣) الإسْتِراباذي.\n(^٤) سليمان بن داود بن الجارود البصري.\n(^٥) مجتابي النمار: أي مقطوعي أوساط النمار، والاجتياب: التقطيع والخرق، والنمار: جمع نمرة، هي: ثياب من صوف فيها تنمير، كأنها أُخذت من لون النمر، لما فيها من السواد والبياض، والعباء: جمع عباءة، وهي: أكسية غلاظ مخططة. انظر: المفهم لما أشكل من تلخيص كتاب مسلم (٣/ ٦٣)، النهاية (٥/ ١١٨).\n(^٦) سورة النساء، آية (١).\n(^٧) سورة الحشر، آية ١٨.\n(^٨) لم أقف على تعينه ﵁.\n(^٩) كومين: مثنى كوم، وهو بفتح الكاف وضمها، وهو بالضم اسم لما كوم، وبالفتح المرة الواحدة والكومة بالضم الصبرة، والكوم العظيم من كل شيء، والكوم المكان المرتفع كالرابية والفتح هنا أولى لأن مقصوده الكثرة والتشبيه بالرابية. انظر: مشارق الأنوار للقاضي عياض (١/ ٣٤٩)، شرح صحيح مسلم للنووي (٧/ ١٠٣) مادة كوم.\n(^١٠) مذهبة: ضبطه الأكثر بالذال المعجمة والباء الموحدة، والمذهب: الشيء المموَّه بالذهب، وفسِّر بالفضة المذهبة لحسن وجهه ﷺ وإشراقه، وقيل غير ذلك. =\n⦗٤٥٩⦘ = انظر: النهاية في غريب الحديث (٢/ ١٧٣) مادة ذهب، شرح صحيح مسلم للنووي (٧/ ١٠٣).\n(^١١) أخرجه مسلم في صحيحه (الزكاة -باب الحث على الصدقة ولو بشق تمرة ٢/ ٧٠٤، ح ١٠١٧/ ٦٩) من طرق عن شعبة به نحوه.\n(^١٢) وهو كذلك في مسنده (٢/ ٥٥).\n(^١٣) هذا التعليق أخرجه مسلم في صحيحه موصولًا، كما تقدم، من طريق معاذ، عن شعبة به، ولم يسق لفظه بتمامه، وأشار مسلم إلى زيادة ذكر صلاة الظهر في روايته، وفي رواية المصنف من فوائد الاستخراج زيادة طرق من روى هذه الزيادة عن شعبة بذكر من تابع معاذًا على زيادته.","vol":"8","page":457},{"text":"٣٤٨٣ - وحدثنا الصَّاغاني، حدثنا أبو النَّضر (^١)، حدثنا شعبة، قال سمعت عون بن أبي جحيفة، قال: سمعت منذر بن جرير البجلي، عن أبيه، قال: كنا عند رسول الله ﷺ صدر النهار، فجاءه قوم حُفاة عُراة مُجْتَابِي النِّمَارِ، عليهم السيوف، عامتهم من مُضَرَ، بل كلهم من مُضَرَ،\n⦗٤٦٠⦘ فرأيت وجه رسول الله ﷺ تغير لما رأى بهم من الفاقة، فأمر بلالًا فأذن، ثم دخل، ثم خرج، فصلى، ثم خطب، ثم قال: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ﴾ (^٢)، ثم ذكر مثله، كذا رواه غندر، ولم يذكر الظهر (^٣).\n_________\n(^١) هاشم بن القاسم بن مسلم البغدادي.\n(^٢) سورة النساء، آية (١).\n(^٣) أخرجه مسلم في صحيحه، كما تقدم.\nورواية غندر محمد بن جعفر التي ذكرها المصنف أخرجها مسلم كذلك بطولها، وليس فيها ذكر صلاة الظهر، وفي رواية المصنف من فوائد الاستخراج متابعة لما رواه غندر، وليس هذا الاختلاف في ترك ذكر صلاة الظهر بمؤثر، إذ الزيادة ليست مخالفة وهي زيادة ثقة.","vol":"8","page":459},{"text":"٣٤٨٤ - أخبرنا يونس بن حبيب، حدثنا أبو داود، حدثنا أبو عوانة، عن عبد الملك بن عمير، عن المنذر بن جرير، عن جرير، قال خطب النبي ﷺ على منبر صغير فحثنا على الصدقة (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، كما تقدم، عن عبيد الله بن عمر القواريري، وأبو كامل فضيل بن حسين ومحمد بن عبد الملك الأموي كلهم عن أبي عوانة به، ولفظه أتم، وهو في مسند أبي داود الطيالسي (٢/ ٥٢) على نحو ما ذكره المصنف، وأبو داود متوفى سنة ٢٠٤ هـ، فهو متقدم الوفاة على وعبيد الله بن عمر القواريري المتوفى سنة ٢٣٥ هـ، وأبو كامل المتوفى سنة ٢٣٧ هـ، ومحمد بن عبد الملك الأموي المتوفى سنة ٢٤٤ هـ، ففي رواية المصنف علو معنوي بتقدم الوفاة، وهذا من فوائد الاستخراج.\nانظر: تاريخ مولد العلماء ووفياتهم لابن زبر (٢/ ٥١٩، ٥٢٢، ٥٣٦).","vol":"8","page":460},{"text":"٣٤٨٥ - وحدثنا أيوب بن إسحاق بن سافِري (^١)، حدثنا أبو الوليد (^٢)، حدثنا أبو عوانة، عن عبد الملك بن عمير، عن المنذر بن جرير، عن جرير، قال: كنت جالسًا عند النبي ﷺ، فأتاه قوم مجتابي النمار، وساق الحديث بقصته، وقال فيه: فصلى الظهر، ثم صعد منبرًا صغيرًا، فحمد الله، وأثنى عليه، ثم قال: \"أما بعد، فإن الله أنزل في كتابه ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ﴾ \" (^٣).\n_________\n(^١) أيوب بن إسحاق بن إبراهيم بن سافري، أبو سليمان البغدادي.\n(^٢) هشام بن عبد الملك الباهلي مولاهم، أبو الوليد الطيالسي البصري.\n(^٣) أخرجه مسلم في صحيحه، كما تقدم.","vol":"8","page":461},{"text":"٣٤٨٦ - أخبرنا علي بن محمد بن عبد الملك بن أبي الشوارب (^١)، حدثنا سهل بن بكار (^٢)، حدثنا أبو عوانة، حدثنا رقبة (^٣)، عن عون ابن أبي جحيفة، عن المنذر بن جرير، عن جرير بن عبد الله، بمثل معنى حديث شعبة بطوله (^٤).\n_________\n(^١) الأُمَوي، أبو الحسن البصري.\n(^٢) أبو بشر الدارمي البصري، المكفوف.\n(^٣) رَقَبَة: بقاف وموحدة مفتوحتين، ابن مَصْقَلة، العبدي، الكوفي.\n(^٤) أخرجه مسلم في صحيحه من طرق عن شعبة، عن عون به، كما تقدم، ومن فوائد الاستخراج العلو المعنوي بتقدم وفاة رقبة بن مصقلة على وفاة شعبة بن الحجاج المتوفى سنة ١٦٠ هـ.","vol":"8","page":461},{"text":"٣٤٨٧ - حدثنا عباس الدُّوري (^١)، حدثنا عمر بن حفص بن غياث (^٢)، حدثنا أبي (^٣)، حدثنا الأعمش، حدثنا مسلم بن صبيح، وموسى بن عبد الله، عن عبد الرحمن بن هلال العتبي، عن جرير بن عبد الله، قال: كنا عن [¬*] رسول الله ﷺ، إذ جاء سائل (^٤)، فقال: تصدقوا، فخطبنا رسول الله ﷺ، فحثنا على الصدقة، فأبطأ الناس، فجل وجه رسول الله ﷺ يتغير، قال: فجاء رجل من الأنصار بصُرَّة، فقال: هذه يا رسول الله صدقة، ثم جاء آخر بصُرة، ثم جاء آخر بشيء، ثم آخر، قال: فسُرِّيَ (^٥) عن وجه رسول الله ﷺ، ثم قال رسول الله ﷺ: \"من سنَّ سنة في الإسلام حسنة عمل بها بعده\n⦗٤٦٣⦘ كان له مثل أجر من عمل بها من غير أن ينقص من أجورهم شيئًا، ومن سنَّ سنة في الإسلام سيئة عمل بها بعده كان عليه وزر من عمل بها من غير أن ينقص من أوزارهم شيئًا\" (^٦).\n_________\n(^١) عباس بن محمد بن حاتم البغدادي.\n(^٢) ابن غِياث بن طَلْق بن معاوية الكوفي.\n(^٣) أبو عمر الكوفي القاضي، توفي سنة ١٩٥ هـ.\nقال فيه يعقوب بن شيبة: \"ثقة ثبت إذا حدث من كتابه، ويتقى بعض حفظه\". وقال أبو زرعة: \"ساء حفظه بعد ما استقضي، فمن كتب عنه من كتابه فهو صالح، وإلا فهو كذا\".\nوقال الحافظ ابن حجر: \"ثقة فقيه، تغير حفظه قليلًا في الآخر\".\nانظر: الجرح والتعديل (٣/ ١٨٦)، تاريخ بغداد (٨/ ١٩٨)، تهذيب الكمال (٧/ ٥٦)، نهاية الاغتباط ص (٩٤)، التقريب (١٤٣٠).\n(^٤) لم أقف على تعيينه.\n(^٥) أي كشف عنه ﷺ ما به وزال. انظر: النهاية (٢/ ٣٦٤) مادة سرى.\n(^٦) أخرجه مسلم في صحيحه كما تقدم من طريق جرير بن عبد الحميد، عن الأعمش به مختصرًا نحوه، وأخرجه كذلك أيضًا مطولًا في الصحيح (العلم -باب من سن سنة حسنة أو سيئة ٤/ ٢٠٥٩، ح ١٠١٧/ ١٥)، وفي رواية المصنف من فوائد الاستخراج:\n١ - تصريح الأعمش بالسماع.\n٢ - بيان المهمل في مسلم، فقد جاء في الصحيح باسمه مهملًا، وتارة بكنيته.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عن)، صوابه: (عند)، كما في نسخة كوبريللو (٢/ ق ٢٤٣/ أ).","vol":"8","page":462},{"text":"٣٤٨٨ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية (^٢)، عن الأعمش، عن أبي الضحى، عن عبد الرحمن بن هلال العبسي، عن جرير بن عبد الله، قال: خطبنا رسول الله ﷺ، فحث على الصدقة، فأبطأ الناس حتى رؤي في وجهه الغضب، ثم إن رجلًا من الأنصار جاء بصُرة، فتتابع الناس حتى رؤي في وجهه السرَّاء والسُّرور، فقال النبي ﷺ: \"من سنَّ سنة حسنة كان له أجرها ومثل أجر من عمل بها\n⦗٤٦٤⦘ من غير أن ينقص من أجورهم شيئًا، ومن سن سنة سيئة كان عليه وزرها ومثل وزر من عمل بها من غير أن ينقص من أوزارهم شيئًا\" (^٣).\n_________\n(^١) ابن محمد بن علي الموْصِلي الطائي.\n(^٢) محمد بن خازم الضرير.\n(^٣) أخرجه مسلم في صحيحه في العلم، كما تقدم من طرق عن أبي معاوية به، ولم يسق متنه، وقال: \"بمعنى حديث جرير\" وساقه المصنف وهذا من فوائد الاستخراج.","vol":"8","page":463},{"text":"٣٤٨٩ - حدثنا ابن دنُوقا (^١)، حدثنا أبو الجوَّاب (^٢)، عن عمَّار ابن زريق (^٣)، عن الأعمش بإسناده مثله (^٤).\n_________\n(^١) بنون خفيفة: وهو لقب لإبراهيم بن عبد الرحيم بن عمر، أبو إسحاق البغدادي، توفي سنة ٢٧٩ هـ، قال فيه ابن المنادي: \"صدوق في الرواية، كتب الناس عنه فأكثروا\"، وذكره ابن حبان في الثقات، ووثقه الدارقطني.\nانظر: الثقات (٨/ ٨٧)، سؤالات الحاكم للدارقطني ص (١٠١)، تاريخ بغداد (٦/ ١٣٥)، توضيح المشتبه (٤/ ١٣)، نزهة الألباب في الألقاب (١/ ٢٦٧).\n(^٢) أبو الجَوَّاب: أوله بفتح الجيم المعجمة، ثم واو مشددة، وآخره بالباء المعجمة الأحوص بن جَوَّاب الضبي الكوفي. توضيح المشتبه (٢/ ١٦٨).\n(^٣) عمار بن رزيق -بتقديم الراء مصغرًا- أبو الأحوص الكوفي.\n(^٤) أخرجه مسلم في صحيحه كما تقدم من طريق الأعمش به.","vol":"8","page":464},{"text":"٣٤٩٠ - حدثنا إسحاق بن سيار (^١)، حدثنا عبيد الله (^٢)، أخبرنا شيبان (^٣)، عن الأعمش، عن مسلم بن صبيح، عن عبد الرحمن بن هلال،\n⦗٤٦٥⦘ عن جرير، قال: أتى النبي ﷺ قوم أعراب فأبصر عليهم الخَصَاصَة (^٤) والجَهْد (^٥)، فحمد الله وأثنى عليه، ثم أمرهم بالصدقة، وحضَّهم عليها ورغبهم فيها، وذكر مثله (^٦).\n_________\n(^١) إسحاق بن سَيَّار بن محمد، أبو يعقوب النَّصيبي.\n(^٢) عبيد الله بن موسى بن أبي المختار، باذام، العبسي الكوفي.\n(^٣) ابن عبد الرحمن التميمي مولاهم النحوي.\n(^٤) الخصاصة: الجوع والضعف، وأصلها الفقر والحاجة إلى الشيء. انظر: النهاية (٢/ ٣٧) مادة خصص.\n(^٥) الجهد: بالفتح أي المشقة. انظر: النهاية في غريب الحديث (١/ ٣٢٠) مادة جهد.\n(^٦) أخرجه مسلم في صحيحه، كما تقدم.","vol":"8","page":464},{"text":"<span data-type='title' id=toc-555>باب بيان الشِّدَّة على البخيل في إخراج الصدقة وصعوبتها عليه وإن أردا إخراجها، وخفت إخراجها على السَّخيِّ وتهوينها عليه.</span>","vol":"8","page":466},{"text":"٣٤٩١ - حدثنا سعدان بن نصر (^١)، وشعيب بن عمرو الدمشقي (^٢)، قالا حدثنا: سفيان بن عيينة، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ، قال: \"مثل المُنْفِق والبخيل كمثل رجلين عليهما جُنَّتان (^٣) من حديد من لَدُن ثَدْييهما إلى تَراقِيهما (^٤)، فإذا أراد المُنْفِق أن ينفق سَبَغَت (^٥) عليه الدِّرع (^٦)، ومَرَّت حتى تُجِنَّ بنانه (^٧)، وتَعْفُو أثره، وإذا أراد البخيل أن ينفق قَلَصَت\" (^٨).\n⦗٤٦٧⦘ قال سعدان: \"قبضت عليه الدِّرع ولَزِمَت كل حَلقة موضعها حتى أخذت بعنقه أو تَرْقُوَته، فهو يوسِعُها وهي لا تتسع\" (^٩).\n_________\n(^١) ابن منصور، أبو عثمان البزاز البغدادي. اسمه سعيد فلقب بسعدان.\n(^٢) شعيب بن عمرو بن نصر، ويقال: ابن عمرو بن سهل، أبو محمد الضبعي.\n(^٣) جُنَّتان: أي وِقَايَتان.\nانظر: النهاية (١/ ٣٠٨) مادة جنن.\n(^٤) التَّراقِي: جمع تَرْقُوَة بفتح التاء وضم القاف، عظم بين ثغرة النحر والعاتق.\nانظر: مشارق الأنوار (١/ ١٢١) مادة ترق.\n(^٥) أي: كملت واتسعت، وامتدت وطالت.\nانظر: مشارق الأنوار (٢/ ٢٩٢، ٢٠٦) مادة سبغ، ووفر.\n(^٦) ضرب من البرود. انظر: المصدر نفسه (١/ ٢٥٦) مادة درع.\n(^٧) أي تُغطيه وتستره. انظر: المصدر السابق نفسه.\n(^٨) قال الخطابي: هذا مثل ضربه الرسول ﷺ للجواد المنفق والبخيل الممسك، وشبههما =\n⦗٤٦٧⦘ = برجلين، أراد كل واحد منهما أن يلبس درعًا يستتر بها، والدرع أول ما يلبسها تقع على الصدر والثديين إلى أن يسلك يديه في كمَّيها، ويرسل ذيلها على أسفل يديه، فجعل مثل الجواد مثل رجل لبس درعا سابغة، فاستمرت حتى سترت جميع بدنه، وحصنته، وجعل مثل البخيل مثل رجل كانت يداه مغلولتين إلى عنقه، ثابتتين دون صدره، فإذا لبس الدرع، حالت يداه بينها وبين أن تمر على البدن، فاجتمعت في عنقه، ولزمت ترقوته، فكانت ثقلا ووبالا عليه من غير تحصين لبدنه.\nوحقيقة المعنى: أن الجواد إذا هم بالنفقة، اتسع لذلك صدره، وطاوعته يداه، فامتد بالعطاء والبذل، والبخيل يضيق صدره وتنقبض يده عن الإنفاق في المعروف.\nأعلام الحديث للخطابي (١/ ٧٦٩) مختصر بمعناه، وانظر: شرح السنة للبغوي (٣/ ٤١٥).\n(^٩) أخرجه مسلم في صحيحه (الزكاة -باب مثل المنفق والبخيل ٢/ ٧٠٨، ح ١٠٢١/ ٧٥) من طريق ابن عيينة به نحوه، وهو متفق عليه أخرجه البخاري في الجامع الصحيح (الزكاة -باب مثل المتصدق والبخيل ٢/ ١١٥، ح ١٤٤٣) من طريق أبي الزناد به نحوه أيضًا.","vol":"8","page":466},{"text":"٣٤٩٢ - حدثنا الترمذي (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان، حدثنا أبو الزناد، بإسناده مثله (^٣).\n_________\n(^١) محمد بن إسماعل بن يوسف السُّلَمي، أبو إسماعيل الترمذي.\n(^٢) عبد الله بن الزبير بن عيسى القرشي الأسدي.\n(^٣) أخرجه مسلم في صحيحه، كما تقدم، وهو بتمامه في مسند الحميدي (٢/ ٤٥٨).","vol":"8","page":467},{"text":"٣٤٩٣ - حدثنا أبو يحيى زكريا بن داود الخفاف (^١)، حدثنا يحيى ابن يحيى (^٢)، حدثنا المغيرة بن عبد الرحمن (^٣)، عن أبي الزناد، بإسناده نحوه (^٤).\n_________\n(^١) زكريا بن داود بن بَكْر النَّيْسَابُوري، نزل بغداد، وحدث بها، وله تفسير كبير، وصفه أبو عبد الله الحاكم، بالمقدَّم في عصره، وذكر تفسيره الكبير، ووثقه الخطيب البغدادي توفي سنة ٢٨٦ هـ. انظر: تاريخ بغداد (٩/ ٤٧٩)، تاريخ الإسلام (حوادث ٢٨١، ٢٩٠، ص ١٧٩).\n(^٢) يحيى بن يحيى بن بكر بن عبد الرحمن التميمي، أبو زكريا، النَّيسابوري، توفي سنة ٢٢٦ هـ.\nقال فيه ابن راهويه: \"مات يحيى بن يحيى يوم مات وهو إمام لأهل دنيا\"، وقال ابن حبان: \"وكان من سادات أهل زمانه علمًا ودينًا وفضلًا ونسكًا وإتقانًا\"، وقال الحافظ ابن حجر: \"ثقة ثبت إمام\".\nانظر: الثقات (٩/ ٢٦٢)، تهذيب الكمال (٣٢/ ٣١، ٣٥)، التقريب (٧٦٦٨).\n(^٣) ابن عبد الله الحزامي، المدني.\n(^٤) أخرجه مسلم في صحيحه من طريق أبي الزناد به، كما تقدم.","vol":"8","page":468},{"text":"٣٤٩٤ - حدثنا السُّلمي (^١)، حدثنا عبد الرزاق، عن معمر، عن همَّام، عن أبي هريرة، عن النبي ﷺ بنحوه (^٢).\n_________\n(^١) محمد بن إسماعيل بن يوسف الترمذي.\n(^٢) أخرجه مسلم في صحيحه من طريق طاووس، ومن طريق الأعرج، كلاهما عن أبي هريرة، كما تقدم.","vol":"8","page":468},{"text":"٣٤٩٥ - حدثنا محمد بن إسماعيل الصائغ بمكة، حدثنا عفَّان (^١) ح.\n⦗٤٦٩⦘ وحدثنا حمدان بن علي الورَّاق (^٢)، حدثنا معلى بن أسد (^٣) ح.\nوحدثنا أحمد بن شيبان الرَّملي (^٤)، حدثنا مؤمَّل (^٥)، قالوا: حدثنا وهيب، حدثنا عبد الله بن طاووس، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"مثل البخيل والمتصدق كمثل رجلين عليهما جُنَّتان من حديد قد اضطربت أيديهما إلى تراقيهما، وكلما همَّ المتصدق بصدقة اتَّسَعت عليه حتى تعفي أثره، وإذا همَّ البخيل بصدقة انقبضت كل حلقة إلى صاحبتها، وتقلصت عليه وانضمت يداه إلى تراقيه، وانقبضت كل حلقة إلى صاحبتها\".\nقال فسمعت رسول الله ﷺ يقول، \"فيجتهد أن يوسعها فلا تتسع\" (^٦).\n_________\n(^١) عفان بن مسلم الصفار.\n(^٢) محمد بن علي بن عبد الله بن مِهْران البغدادي الورَّاق، يعرف بحمدان.\n(^٣) مُعَلَّى -بفتح ثانيه وتشديد اللام المفتوحة- بن أسد العَمِّي -بفتح المهملة وتشديد الميم- البصري.\n(^٤) أبو عبد المؤمن، صاحب سفيان بن عيينة.\n(^٥) ابن إسماعيل البصري.\n(^٦) أخرجه مسلم في صحيحه (٢/ ٧٠٩، ح ١٠٢١/ ٧٧) كما تقدم من طريق وهيب بن خالد به نحوه، وهو كذلك في الجامع الصحيح للبخاري (الجهاد -باب ما قيل في درع النبي ﷺ والقميص في الحرب ٤/ ٤١، ح ٢٩١٧).","vol":"8","page":468},{"text":"٣٤٩٦ - حدثنا أبو أمية (^١)، حدثنا أحمد بن إسحاق (^٢)، حدثنا\n⦗٤٧٠⦘ وهيب، بإسناده، نحوه (^٣).\n_________\n(^١) محمد بن إبراهيم الطَرَسُوسِي.\n(^٢) أحمد بن إسحاق بن زيد الحضرمي.\n(^٣) أخرجه مسلم في صحيحه كما تقدم عن أحمد بن إسحاق الحضرمي به.","vol":"8","page":469},{"text":"٣٤٩٧ - حدثنا حمدان بن الحسن الورَّاق (^١)، حدثنا أبو عامر العقدي (^٢)، حدثنا إبراهيم بن نافع، عن الحسن بن مسلم، عن طاووس، عن أبي هريرة، قال: \"ضرب رسول الله ﷺ مثل البخيل والمتصدق، كمثل رجلين عليهما جُنَّتان من حديد قد اضْطُرَّت أيديهما إلى ثدييهما وتراقيهما، فجعل المتصدق كلما تصدق بصدقة انبسطت عنه حتى تغشى أنامله، وتعفو أثره، وجعل البخيل كلما همَّ بصدقة قلصت وأخذت كل حلقت مكانها، فأنا رأيت رسول الله ﷺ يقول بإصبعه في جيبه هكذا، فلو رأيته يوسعها فلا توسع\" (^٣).\n_________\n(^١) هكذا في الأصل، ولعله حماد بن الحسن بن عنبسة الورّاق، أبو عبيد الله، البصري، نزيل سامرّاء، توفي سنة ٢٦٦ هـ، وهو من شيوخ المصنف، وقد روى عن أبي عامر العقدي، كما في ترجمته، وثقه الدارقطني وغيره.\nانظر: سؤالات السهمي ص (٢٠٣)، تهذيب الكمال (٧/ ٢٣١)، تقريب التهذيب ترجمة رقم (١٤٩٣).\n(^٢) عبد الملك بن عمرو القيسي العقدي.\n(^٣) أخرجه مسلم في صحيحه (٢/ ٩٠٨، ح ١٠٢١/ ٧٥) كما تقدم من طريق أبي عامر العقدي به مثله.\nوكذلك أخرجه البخاري في الجامع الصحيح (اللباس -باب جيب القميص عند الصدر وغيره ٧/ ١٤٣، ح ٥٧٩٧).","vol":"8","page":470},{"text":"٣٤٩٨ - حدثنا أحمد بن محمد بن عيسى الِبرتي القاضي (^١)، حدثنا أبو حذيفة (^٢)، ح.\nحدثنا أبو داود الحراني (^٣)، حدثنا محمد بن كثير (^٤)، قالا: حدثنا إبراهيم بن نافع، عن الحسن بن مسلم، بإسناده بمثل معناه (^٥).\n_________\n(^١) البرتي -بكسر الباء المنقوطة بواحدة وسكون الراء وفي آخرها التاء المنقوطة من فوقها باثنتين- نسبة إلى برت، وهي مدينة بنواحي بغداد. الأنساب (١/ ٣٠٨).\n(^٢) موسى بن مسعود النَّهدي -بفتح النون- أبو حذيفة، البصري.\n(^٣) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٤) العبدي.\n(^٥) أخرجه مسلم من طريق إبراهيم بن نافع به، كما تقدم.","vol":"8","page":471},{"text":"<span data-type='title' id=toc-556>باب الخبر الموجب الإنفاق في الطاعة وبيان الخَلَفِ من الله على المنفق ومحق البركة من مال البخيل الممسك بما يجب عليه</span>","vol":"8","page":472},{"text":"٣٤٩٩ - حدثنا السُّلمي (^١)، والحسن بن أبي الربيع الجرجاني (^٢) ببغداد، قالا: حدثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة، عن رسول الله ﷺ، فذكر أحاديث منها، وقال رسول الله ﷺ: \"إن الله تعالى قال لي: أَنْفِقْ أُنْفِقْ عليك\" (^٣).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي.\n(^٢) الحسن بن يحيى بن الجعد العَبْدي، أبو علي نزيل بغداد.\n(^٣) أخرجه مسلم في الصحيح (الزكاة -باب الحث على النفقة وتبشير المنفق بالخلف ٢/ ٦٩١، ح ٩٩٣/ ٣٧) طريق عبد الرزاق به، وهو في صحيفة همام (ص ١٤٢، ح ٤١) بأتم منه.","vol":"8","page":472},{"text":"٣٥٠٠ - وحدثنا السُّلمي، حدثنا عبد الرزق، أخبرنا معمر، عن همام، عن أبي هريرة، قال: قال رسول الله ﷺ: \"يمين الله مَلأَى لا تغيضها (^١) نفقة سَحًّا (^٢) الليل والنهار، قال: أرأيتم ما ينفق منذ خلق السموات والأرض،\n⦗٤٧٣⦘ فإنه لم ينقص ما في يمينه، وعرشه على الماء، وبيده الأخرى القبض يرفع ويخفض\" (^٣).\n_________\n(^١) أي لا تنقصها نفقة.\nانظر: مشارق الأنوار (٢/ ١٤٢) مادة غيض.\n(^٢) سحًّا بالتنوين على المصدر، وضبطت بوجهين، هذا أحدهما، وهو الأصح الأشهر والثاني حكاه القاضي عياض: سحَّاء ممدود على النعت، أي دائمة العطاء والسَّح الصَّبُ. =\n⦗٤٧٣⦘ = انظر: الغريبين لأبي عبيد (٣/ ٨٧١)، النهاية في غريب الحديث (٢/ ٣٤٥) مادة سحح، مشارق الأنوار (٢/ ٢٠٩)، شرح مسلم للنووي (٧/ ٨٠).\n(^٣) أخرجه مسلم في الصحيح، كما تقدم، وهو في الجامع الصحيح للبخاري (التوحيد- باب وكان عرشه على الماء ٩/ ١٢٤، ح ٧٤١٩)، وفي صحيفة همام (ص ٨٧، ح ٢٨) كما روى المصنف، غير لفظة سحًا فهي بالمد.","vol":"8","page":472},{"text":"٣٥٠١ - أخبرنا يونس بن عبد الأعلى (^١)، وزكريا بن يحيى بن أسد المروزي أبو يحيى (^٢)، قالا: حدثنا سفيان، عن أبي الزناد، عن الأعرج، عن أبي هريرة، يبلغ به النبي ﷺ، قال: \"يا ابن آدم أَنْفِقْ أُنْفِقْ عليك، وقال: يمين الله ملأى سحَّاء لا يغيضها شيء الليل والنهار، قال يونس: السَّح الذي لا ينقطع\" (^٣).\n_________\n(^١) الصَّدفي.\n(^٢) يعرف بزَكْرَوَيْه.\n(^٣) أخرجه مسلم في الصحيح، كما تقدم، من طريق ابن عيينة به، ومن هذا الوجه أخرجه البخاري في الجامع الصحيح (التفسير -باب قوله وكان عرشه على الماء ٦/ ٧٣، ح ٤٦٨٤)، وفيه أسنده ﷺ عن الله ﵎.","vol":"8","page":473},{"text":"٣٥٠٢ - حدثنا محمد بن عبد الحكم (^١)، حدثنا أشهب (^٢)، عن\n⦗٤٧٤⦘ مالك، عن أبي الزناد بإسناده، قال: قال رسول الله ﷺ: \"يا ابن آدم أَنْفِقْ أُنْفِقْ عليك\".\nقال أشهب، قلت لمالك: قال الله؟ قال مالك: هكذا قال رسول الله ﷺ، قال: يا ابن آدم (^٣).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم بن أعين المصري الفقيه.\n(^٢) ابن عبد العزيز بن داود العامري، أبو عمرو الفقيه المصري، قيل: اسمه مسكين وأشهب =\n⦗٤٧٤⦘ = لقب، توفي سنة ٢٠٤ هـ.\nقال فيه الشافعي: \"ما أخرجت مصر أفقه من أشْهَب، لولا طَيشٌ فيه\"، وقال الحافظ ابن حجر: \"ثقة فقيه\".\nانظر: تهذيب الكمال (٣/ ٢٩٦)، الدِّيباج المذهَّب ص (٩٨)، التقريب (٥٣٣).\n(^٣) أخرجه مسلم من طريق أبي الزناد به، والحديث قدسي في الصحيحين.","vol":"8","page":473},{"text":"٣٥٠٣ - حدثنا محمد بن النعمان بن بشير (^١) ببيت المقدس، حدثنا ابن أبي أويس (^٢)، حدثنا مالك.\nوحدثنا شعيب بن شعيب (^٣)، عن زيد بن يحيى (^٤)، عن مالك بإسناده، عن النبي ﷺ بنحوه (^٥).\n_________\n(^١) أبو عبد الله النيسابوري.\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله، المدني.\n(^٣) ابن إسحاق الأموى مولاهم، أبو محمد الدمشقي.\n(^٤) زيد بن يحيى بن عبيد الخزاعي، أبو عبد الله، الدمشقي، توفي سنة ٢٠٧ هـ، وثقه الإمام أحمد وغيره، وكذا عدَّه الحافظ ابن حجر. انظر: تاريخ بغداد (٨/ ٤٤٤)، تهذيب الكمال (١٠/ ١١٨)، تقريب التهذيب (٢١٦١).\n(^٥) انظر تخريج الحديث رقم (٣٥٠١).","vol":"8","page":474},{"text":"٣٥٠٤ - حدثنا يزيد بن سِنان البصري (^١)، حدثنا أبو بكر الحَنَفي (^٢)، حدثنا معاوية -يعني: ابن أبي المُزَرِّد (^٣)، ح.\nوحدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، حدثنا ابن أبي مريم (^٤)، حدثنا سليمان بن بلال، قال: أخبرني معاوية بن أبي المزَرِّد، عن سعيد بن يسار، عن أبي هريرة، قال: قال رسول الله ﷺ: ما من صبح يصبح -وقال سليمان: \"ما من يوم يصبح العباد فيه- إلا وملكان ينزلان فيقول أحدهما: اللهم أعطي مُنفِقًا خلفًا، ويقول الآخر: اللهم أعطي ممسكًا تلفًا\" (^٥).\n_________\n(^١) ابن يزيد القزاز.\n(^٢) عبد الكبير بن عبد المجيد البصري.\n(^٣) معاوية بن أبي المُزَرِّد -بضم الميم، وفتح الزَّاي، وتثقيل الرَّاء المكسُورة، عبد الرحمن بن يَسار، مولى بني هاشم المدني، ومُزَرِّد، قال فيه أبو حاتم الرازي: \"ليس به بأس\"، وكذا قال الحافظ ابن حجر.\nانظر: الجرح والتعديل (٨/ ٣٨٠)، الأنساب (٥/ ٢٧٤)، تهذيب الكمال (٢٨/ ٢١٧)، تقريب التهذيب (٧٦٢٧).\n(^٤) هو: سعيد بن الحكم بن محمد بن سالم، المعروف بابن أبي مريم.\n(^٥) أخرجه مسلم في الصحيح (الزكاة -باب في المنفق والممسك ٢/ ٧٠٠، ح ١٠١٠/ ٥٧) من سليمان بن بلال، به مثله، وكذلك أخرجه البخاري في الجامع الصحيح (الزكاة -باب قول الله تعالى فأما من أعطى واتقى وصدق بالحسنى (٢/ ١١٥، ح ١٤٤٢).","vol":"8","page":475},{"text":"٣٥٠٥ - حدثنا إبراهيم بن مرزوق (^١)، حدثنا عمر بن يونس (^٢) ح.\nوحدثنا أبو زرعة الرَّازي (^٣)، حدثنا عمرو بن مرزوق (^٤) جميعًا، قالا: أخبرنا عكرمة بن عمار، حدثنا شداد، قال: سمعت أبا أمامة، قال: قال رسول الله ﷺ: \"يا ابن آدم إنك إن تبذل الفضل خير لك، وإن تمسكه شر لك، ولا تلام على كفاف، وابدأ بمن تعول، واليد العليا خير من\n⦗٤٧٧⦘ اليد السفلى\" (^٥).\n_________\n(^١) ابن دينار الأموي.\n(^٢) ابن القاسم الحنفي، أبو حفص اليمامي، توفي سنة ٢٠٦ هـ.\nوثقه ابن معين وغيره، وكذا قال الحافظ ابن حجر.\nانظر: تاريخ الدارمي ص (٢٣٢)، العلل ومعرفة الرجال لأحمد (٣/ ١١٧)، تهذيب الكمال (٢١/ ٥٣٦)، تقريب التهذيب (٤٩٨٤).\n(^٣) عبيد الله بن عبد الكريم بن يزيد القرشي المخزومي، الحافظ الإمام المشهور، توفي سنة ٢٦٤ هـ.\nانظر: تقدمة المعرفة لكتاب الجرح والتعديل (١/ ٣٣١)، تهذيب الكمال (١٩/ ٨٩)، تقريب التهذيب (٤٣١٦).\n(^٤) الباهِلي، أبو عُثْمَان البصري، توفي سنة ٢٢٣ هـ.\nتكلم ابن المديني فيه، ووثقه أبو حاتم الرازي.\nوقال الإمام أحمد: \"ثقة مأمون، فتَّشْنا عمَّا قيل فيه فلم نجد له أصلًا\".\nوقال الحافظ ابن حجر: \"ثقة فاضل له أوهام\".\nانظر: الضعفاء للعقيلي (٣/ ١٠٠٧)، الجرح والتعديل (٦/ ٢٦٤)، تهذيب الكمال (٢٢/ ٢٢٧)، التقريب (٥١١٠).\n(^٥) أخرجه مسلم في الصحيح (زكاة -باب بيان أن اليد العليا خير من اليد السفلى ٢/ ٧١٨، ح ١٠٣٦/ ٩٧) من طريق عكرمة بن عمار به مثله.","vol":"8","page":476},{"text":"٣٥٠٦ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية، عن هشام ابن عروة، عن فاطمة بنت المنذر، وعباد بن حمزة، عن أسماء بنت أبي بكر، قالت: قال النبي ﷺ: \"انفَحي (^٢)، وانضَحي (^٣)، وأنفقي، ولا توُكي (^٤)، فيوكي الله عليك، ولا تُوعي (^٥)، فيوعي الله عليك\" (^٦).\n_________\n(^١) ابن محمد بن علي الموْصِلي الطائي.\n(^٢) انفحي: بفتح الفاء وبحاء مهملة، اعطي، والنَّفْح: الضَّرب والرَّمي، أي ضرب يديه فيه بالعطاء. انظر: المجموع المغيث (٣/ ٣٢٥)، النهاية في غريب الحديث (٥/ ٨٩) مادة نفح، شرح صحيح مسلم للنوي (٧/ ١١٨).\n(^٣) انضحي: بكسر الضاد، والنضح يطلق على العطاء، والصَّب، فلعل المراد به هنا الثاني، فيكون أبلغ من النفح. انظر: مشارق الأنوار (٢/ ١٧)، شرح صحيح مسلم للنووي (٧/ ١١٨).\n(^٤) أي: لا تدَّخري ما عِنْدَك، وتمنعي ما في يديك فتنقطع عنك مادة الرزق. انظر: المجموع المغيث (٣/ ٤٤٨)، النهاية (٥/ ٢٢٣) مادة وكا.\n(^٥) أي: لا تجمعي وتشحي بالنفقة فيشح عليك، وتجازي بتضيق النفقة. انظر: النهاية (٥/ ٢٠٨) مادة وعا.\nومعنى قوله ﷺ هذا: الحث على النفقة في الطاعة والنهي عن الامساك والبخل وعن ادخار المال في الوعاء. انظر: شرح صحيح مسلم للنوي (٧/ ١١٨).\n(^٦) أخرجه مسلم في الصحيح (زكاة -باب الحث على الإنفاق وكراهة الإحصاء =\n⦗٤٧٨⦘ = ٢/ ٧١٣، ح ١٠٢٩/ ٨٨) عن عمرو الناقد، وزهير بن حرب، وإسحاق بن إبراهيم، ثلاثتهم عن أبي معاوية محمد بن خازم الضرير به نحوه.","vol":"8","page":477},{"text":"٣٥٠٧ - حدثنا الصَّاغاني (^١)، أخبرنا إسماعيل بن الخليل (^٢)، أخبرنا علي بن مسهر (^٣)، حدثنا هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر، قالت: قال لي رسول الله ﷺ: \"أنفقي أو انضَحي، أو انفَحي هكذا وهكذا، ولا تُحصي فيحصي الله عليك، أو قال: ولا تُوعِي فيوعي الله عليك\" (^٤).\nكذا رواه أصحاب أبي معاوية، عن أبي معاوية، كما رواه علي ابن حرب، ورواه محمد بن بشر، عن هشام عن عباد بن حمزة (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الخزاز -بمعجمات- أبو عبد الله الكوفي.\n(^٣) علي بن مُسْهِر -بضم الميم وسكون المهملة وكسر الهاء- القرشي، أبو الحسن، الكوفي، قاضي الموصل.\n(^٤) أخرجه مسلم في الصحيح، كما تقدم من طريق حفص بن غياث، عن هشام به نحوه، وهو من هذا الوجه أخرجه البخاري في الجامع الصحيح (كتاب الهبة وفضلها والتحريض عليها- باب هبة المرأة لغير زوجها ٣/ ١٥٨، ح ٢٥٩١) من طريق عبد الله بن نمير، عن هشام به نحوه.\n(^٥) رواية محمد بن بشر أخرجها مسلم في الصحيح، كما تقدم، عقب حديثه السابق.","vol":"8","page":478},{"text":"٣٥٠٨ - حدثنا يوسف بن مُسَلَّم (^١)، وعباس الدُّوري (^٢)، والصَّاغاني،\n⦗٤٧٩⦘ وهلال بن العلاء (^٣)، قالوا: حدثنا حجاج، عن ابن جريج، قال: أخبرني ابن أبي مليكة، أن عباد بن عبد الله بن الزبير أخبره، عن أسماء بنت أبي بكر، أنها جاءت النبي ﷺ، فقالت: يا نبي الله: ليس لي شيء إلا ما أدخل الزبير علَيَّ، فهل علي جناح في أن أرضخ (^٤) بما يدخل علي؟ فقال: \"ارضَخي ما استطعت (^٥)، ولا تُوعي فيوعي الله عليك\" (^٦).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم المصيصي.\n(^٢) عباس بن محمد بن حاتم.\n(^٣) ابن هلال بن عمر الباهلي مولاهم.\n(^٤) الرضخ: بالراء والخاء المعجمة أي أعطي. انظر: مشار الأنوار (٢/ ١٧، ٢٩٣). شرح النووي على مسلم.\n(^٥) أي: مما يرضى به الزبير، فإن لك في الرضخ مراتب مباحة بعضها فوق بعض وكلها يرضاها الزبير، فافعلي أعلاها، أو يكون معناه ما استطعت مما هو ملك لك. شرح صحيح مسلم للنووي (٧/ ١١٩).\n(^٦) أخرجه مسلم في الصحيح (الزكاة -باب الحث على الإنفاق وكراهة الإحصاء ٢/ ٧١٤، ح ١٠٢٩/ ٨٩) من طريق حجاج بن محمد به مثله، ومن هذا الوجه أخرج نحوه البخاري في الجامع الصحيح (الزكاة -باب الصدقة فيما استطاع ٢/ ١١٣، ح ١٤٣٤).","vol":"8","page":478},{"text":"٣٥٠٩ - حدثنا يزيد بن سنان (^١)، وأبو داود الحرَّاني (^٢)، وعباس الدُّوري، قالوا: حدثنا أبو عاصم، عن ابن جريج، قال: حدثني ابن أبي مليكة بإسناده مثله (^٣).\n_________\n(^١) ابن يزيد القزاز البصري.\n(^٢) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٣) أخرجه مسلم في الصحيح، كما تقدم، عن ابن جريج، ومن هذا الوجه عن ابن جريج =\n⦗٤٨٠⦘ = أخرجه البخاري في الجامع الصحيح، كما تقدم، عن أبي عاصم به، وجمعه بروايته السابقة من رواية حجاج بن محمد.","vol":"8","page":479},{"text":"٣٥١٠ - حدثنا أحمد بن عبد الرحمن بن الفضل، أبو بكر الكُزْبُراني (^١)، حدثنا الحسن بن أعين، حدثنا معقل بن عبيد الله، عن أبي الزبير، عن جابر، أن رجلًا أتى النبي ﷺ ليستطعمه، فأطعمه شطر وسق من شعير، فما زال الرجل يأكل منه وامرأته وضيفهما حتى كاله، فأتى النبي ﷺ، فقال: \"لو لم تَكِله لأكلتُم منه ولأقام لكم\" (^٢) (^٣).\n_________\n(^١) الحراني الكزبراني -بضم الكاف وسكون الزاء وضم الباء الموحدة وفتح الراء وفي آخرها النون، مولى بني أمية، والكزبراني نسبة إلى كزبران، وهو لقب لبعض أجداده. الأنساب (٥/ ٦٤).\n(^٢) أخرجه مسلم في الصحيح (الفضائل -باب معجزات النبي ﷺ (٤/ ١٧٨٤، ح ٢٢٨١/ ٩) من طريق الحسن بن محمد بن أعين الحراني به مثله.\n(^٣) كتب الناسخ عقبه: \"آخر الجزء الثاني من مسند أبي عوانة والحمد لله رب العالمين، وصلى الله على سيدنا محمد خاتم المرسلين. . .\".","vol":"8","page":480},{"text":"الرموز الخاصة بالمجلد التاسع والعاشر\n• ت / = تُوفِّيَّ، والعددُ بعد الخطِّ المائل هو عددُ السَّنة الهجريَّة.\n• ح في المتن = علامة التحويل، وح / في الحاشية = رقم الحديث.\n• ت في الحاشية = الترجمة.\n• -م- في المتن = الحديث مكرَّر تقدم إخراج المصنف له.\n• ص = الصفحة.\n• م ٣ في الحاشية: الجزء الثالث من نسخة دار الكُتب المصريَّة.\n• (* *): الهلالان ذا نجمين داخليين وضعتُ بينهما ما سقطَ من نُسخة الأصل واستدركَهُ النَّاسخُ في الهامش.\n• * *، النَّجمان، وضعتُ بينهما ما أردتُ التعليق عليه من الأصل.","vol":"9","page":4},{"text":"<span data-type='title' id=toc-558>[بابُ الطِّيْبِ للمُحْرمِ] يجدُه والجِماعُ عند إحْرامِه </span>(^١)\n_________\n(^١) الجملةُ بين المعقُوفين أضفتُها من تبويبِ الإمام النَّووي ﵀ لصَحيح الإمام مسلم؛ لدلالة أحاديث البابِ عليها، فقد سقطتِ الجملةُ المقابِلَة لها من نُسخة دار الكُتب المصريَّة (م) للمُستخرج، كما يظهرُ سُقوطُ عدد من اللَّوحاتِ في هذا الموضِع قبل ترجَمة الباب كانت تحتوي على الأبواب الأولى من<span data-type='title' id=toc-557> كتاب الحج،</span> والحج في اللغة: القصد إلى الشيء المعظَّم، وفي الاصطلاح الشرعي: \"قصدُ بيت الله الحرام بصفة مخصوصة في وقت مخصوص بشرائط مخصوصة\" وهو ركن من أركان الإسلام بإجماع المسلمين، يفرضُ عينًا في العُمر مرة واحدة على المستطيع من المسلمين، ويفرضُ كفاية على المسلمين كلَّ عام.\nانظر: التعريفات للجُرجاني (ص ١١١)، المبسُوط للسَّرخسي (٤/ ٢)، المُغني (٣/ ٨٥)، شرحُ العُمدة (٢/ ٧٤)، الروض المربع (١/ ٤٥٣)، المنِهاج شرح صحيح مسلم بن الحجاج (٨/ ٣٣٦)، وانظُر نهاية هذه الرسالة: الملحق الخاص بوصف النسخة الخطية المعتمدة في تحقيق هذا الجزء من الكتاب.","vol":"9","page":5},{"text":"٣٥١١ - حدثنا الرَّبيع بن سُلَيمَان، أخبَرَنا الشَّافِعِيُّ (^١)، عَن مالكٍ (^٢)، ح. وحدثنا أبو داود (السِّجْزيُّ) (^٣)\n⦗٦⦘ وأبو إسمَاعِيل (^٤)، قالا: حدَّثنا القعنبي (^٥)، عن مَالكٍ، عن عبد الرحمن بن القاسم (^٦)، عن أبيه (^٧)، عن عَائِشَة أنَّها قالت: \"كُنتُ أطيِّبُ رسول الله ﷺ لإحرامِه قبلَ [أن يُحرِم] (^٨) ولحلِّه قبلَ أن يَطُوفَ بِالبَيتِ (^٩) \".\n_________\n(^١) هو الإمام المُبجَّل المعروف، والحديثُ في مُسنَده (ص ١٢٠) عن مالك بمثله.\n(^٢) موضع الالتِقاء مع مسلم، والحديث في موطَّئِه (٢/ ٤٠٩ - ٤١٠، ح ٧٨٨) برواية يحيى اللَّيثيِّ عنه بمثله.\n(^٣) هو سُليمان بن الأشعث السِّجِسْتاني صاحبُ السُّنن.\nوالحديثُ في سُننه في كتاب المناسك -باب الطيب عند الإحرام (ص ٢٠٥، ح ١٧٤٥) عن القَعْنبي وأحمد بن يونس كلاهما عن مالك بمثله إلا أنَّه قال: =\n⦗٦⦘ = \"لإحْلاله\"، \"والسِّجِسْتَانِي: -بكسر السِّين المُهْمَلة والجِيم وسُكونِ السِّينِ الأخرى بعدها تاءٌ منقوطَةٌ بنُقطتَين من فوق- نسبة إلى سِجِسْتان، وهي إحدَى البلادِ المَعْرُوفَة بِكابُل\" قديمًا، وتُطلَقُ اليومَ على مناطِق الجنوبِ الغَربي لدولة أفغانِستان، ومناطق الجنوب الشرقي لدولة إيران، ونِسبةُ المصنِّفِ إيَّاه: \"السِّجْزيَ\"، هي نسبةٌ على غير القِياس، والقياسُ: السِّجِسْتَانِي، وقد تصَحَّفَ السِّجْزِيُّ في (م) إلى النَّحويِّ، والتصويب من إتحافِ المهرة وكُتب التراجم، ولَمْ أقِفْ على من وصفَ أبا داود السِّجِسْتَانِي بـ \"النّحوي\".\nانظر: الأنسَاب للسَّمعاني (٣/ ٢٢٣ و٢٢٤)، إتحاف المهرة لابن حجر (١٧/ ٤٥٦ ح ٢٢٦١٧).\n(^٤) محمد بن إسماعيل بن يوسف السُّلَمِيّ، أبو إسماعيل التِّرمِذيّ.\n(^٥) عبد الله بن مَسْلَمَة بن قَعْنَب الحارثي، أبو عبد الرحمن البصريّ.\n(^٦) ابن محمد بن أبي بكر الصَّدِّيق، التَّيمِي.\n(^٧) هو القاسم بن محمد بن أبي بكر الصِّدِّيق.\n(^٨) ما بين المعقُوفَين سقَطَ من نُسخة (م)، واستَدركتُه من صحِيح مُسلم (٢/ ٨٤٦، ح ٣٣) وسُنن أبي داود (ص ٢٠٥، ح ١٧٤٥) وأحاديث الباب.\n(^٩) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٦، ح ٣٣) عن يحيى بن يحيى النَّيسابوري عن مالكٍ بمثله، وأخرجه البُخاري في صحيحه -كتاب =\n⦗٧⦘ = الحج -باب الطيب عند الإحرام. . . (ص ٢٤٩، ح ١٥٣٨) عن عبد الله بن يُوسف عن مالك بمثله أيضًا.\nمن فوائد الاستخراج: العُلُوُّ المعنويُّ (عُلوّ صِفَة) في إسناد الحافظ أبي عوانة، ويتجلَّى ذلك في أمرين:\n• أوَّلهما: روايةُ المصنِّف من طريق إمام عن إمام، وقد قال الإمام أبو منصور عبد القاهر ابن طاهر التَّميمي: \"أجلُّ الأسانيد الشَّافِعي عن مالك عن نافع عن ابن عُمر\" واحتَجَّ بإجْماعِ أصْحَاب الحَديث علَى أنَّه لمَ يَكُن في الرُّواة عَن مالكٍ أجلَّ من الشَّافِعي.\nانظر: التقييد والإيضاح للعراقي (ص ٢٣)، فتح المغيث للسَّخاوي (٣/ ٣٥٢).\n• ثانيهما: رواية المصنِّفُ من طَريق القعنبي عن مالك، بينما رواه مسلم عن يحيى عن مالك، وروايةُ القَعنبي عن مالك أعلى من رواية يحيى عنه، وكان ابن معين لا يقدِّمُ على القعنبي أحدًا في مالِك، وقال ابنُ المديني: \"لا أقدِّم من رواة الموطأ أحدًا على القَعْنَبي\".\nانظر: الجرح والتعديل (٥/ ١٨١)، معرفة الثقات للعجلي (٢/ ٦١)، من كلام يحيى بن معين في الرجال (رواية الدقَّاق ص ١١٦)، الثقات لابن حبّان (٨/ ٣٥٣)، تهذيب الكمال (١٦/ ١٣٦)، سير أعلام النبلاء (١٠/ ٢٥٧)، تهذيب التهذيب (٦/ ٣٢)، تقريب التهذيب (ت ٤٠٠٩).","vol":"9","page":5},{"text":"٣٥١٢ - حدثنا أبو قِلابَة (^١)، حدثنا بِشْر بن عُمر (^٢)، ح.\n⦗٨⦘ وحدَّثَنا جعفرُ الصَّائِغ (^٣)، حَدثنا عفَّانُ (^٤)، ح.\nوحدَّثنا أبو أميَّة (^٥)، عَن سُليمان بن حَرب (^٦) قالُوا: أخبرنا شُعبة، عن عبد الرحمن بن القَاسم (^٧)، عن أبيه، عن عائشة قالت: \"طَيَّبْتُ رسول الله ﷺ لحرْمِه (^٨) قبلْ أنْ يُحرِمَ وطيَّبْتُه لِحِلِّه قبلَ أن يطُوفَ بِالبَيتِ\". اللّفظُ لِسُليمان. (^٩)\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله بن محمد البصري الرَّقاشِي -بفتح الراء، وتخفِيف القاف، ثم معجمة- ت / ٢٧٦ هـ.\n(^٢) هو: بشر بن عمر بن الحكم بن عُقْبَةُ الزَّهرانِي، أبو محمد البَصريّ.\n(^٣) هو جعفر بن محمد بن شاكر أبو محمد البغدادي، والصَّائِغ -بفتح الصَّاد المُهملة وكسْرِ الياء المثنَّاةِ من تحتِها وفي آخرِها غينٌ مُعجَمةٌ- نسبة من حرفتُه الصِّياغة، أي عمل الحُلِيِّ من ذهب أو فضة.\nانظر: اللُّباب (٢/ ٢٣٢) التقريب (ت ١٠٥٥)، المعجم الوسيط (ص ٥٢٩).\n(^٤) هو: عفان بن مسلم بن عبد الله الباهِليّ، أبو عثمان الصَفَّار البصري.\n(^٥) هو: محمد بن إبراهِيم بن مُسلِمٍ الخُزَاعِيّ، أبو أُمَيَّة الطَّرْسُوسِي.\n(^٦) ابن بَجيل الأزدي الواشِحي -بمعجمة ثم مُهملة- أبو أيُّوب البَصري، قاضي مكَّة.\n(^٧) موضع الالتقاء مع مسلم، انظر تخريج الحديث السَّابِق.\n(^٨) قال ابن الأثير: \"الحُرْم بضم الحاء وسكون الراء- الإحرام بالحج، وبالكسر: الرَّجُلُ المُحرِم، يقال أنت حِلٌّ، وأنت مُحْرِمٌ\"، وقال النووي: \"بضم الحاء وكسرها،. . والضَّمُّ أكثر، .. والمراد بحُرمه الإحرام بالحج\".\nانظر: النهاية في غريب الحديث والأثر (١/ ٣٧٣)، شرح النووي على مسلم (٨/ ٣٣٦).\n(^٩) أخرجه الإمَام أحمد في المُسند (٤٢/ ٣٤٠ ح ٢٥٥٢٤)، من طريق روح عن شعبة عن عبد الرحمن بن القاسم به، وأخرجه ابن حبَّان في باب الإحرام (٩/ ٨٥ ح ٣٧٧١) من طريق أبي خليفة الفضلِ بن الحُباب عن أبي الوليد الطيالسي عن =\n⦗٩⦘ = شعبة بنحوه، وأخرجه ابن راهويه في مسنده (٢/ ٣٨٢ ح ٣٨٧) عن وهْبِ بن جَريرٍ عن شُعبة بنحوه، وأخرجَه المصَنِّف أيضًا كما سيأتي (ح / ٤١١١) عن أبي داود الحرَّانِي عن وهْبِ بن جَرِير بنَحوه، وانظر تخريج الحديث السَّابق.\nمن فوائد الاستخراج:\n* تعيينُ من له اللَّفظُ من الرُّواة.\n* راويه عند المصنِّف عن عبد الرحمن بن القاسم هو الإمامُ شُعبةُ، أميرُ المؤمنين في الحديث، وهو استدراكٌ مهِمٌّ منهُ على الإمام مُسلم ﵀.\nانظر: شرف أصحاب الحديث للخطيب (ص ١١٥).","vol":"9","page":7},{"text":"٣٥١٣ - حدثنا ابن أبي الحُنين (^١)، حدثنا مُعَلَّى (^٢)، حدثنا وُهَيب (^٣)، عن أيُّوب (^٤)، عن عبد الرحمن بن القاسم (^٥)، عن أبيه، عن عائشةَ قالتْ: \"طيَّبْتُ رسول الله ﷺ لِحرْمِه ولحلِّه (^٦) \".\n_________\n(^١) محمد بن الحُسين بن موسى بن أبي الحنَين، أبو جعفر الحَنَفِيّ الكوفي.\n(^٢) بفتح ثانية وتشديد اللَّام المفتوحة، هو ابن أسد العَمِّي، -بفتح المُهملة وتشْدِيد الميم- أبو الهيثم البصري. انظر التقريب (ت ٧٦٦١).\n(^٣) ابن خَالد بن عَجْلان البَاهِليّ.\n(^٤) ابن أبي تَمِيمة كَيسان السَّختِيانِي.\n(^٥) موضع الالتقاء مع مسلم، انظر تخريج الحديثَ الأوَّل في الباب.\n(^٦) أخرجه الإمام النَّسائي في الكبرى في كتاب الحج -باب إباحة الطِّيب بمنى قبل الإفاضة (٢/ ٤٥٩) عن عبد الله بن محمد الضَّعيف، عن عبد الوهَّاب الثَّقفي، عن أيُّوب به نحوه، وكرَّره المصنِّف بالإسناد والمتن نفسِهما في ح / ٤١١٥.\nمن فوائد الاستخراج: =\n⦗١٠⦘ = كثرةُ الطرق والأسانيد، وهي تُفيدُ القوَّة، والترجيح عند المعارضة.","vol":"9","page":9},{"text":"٣٥١٤ - حدثنا عُمَر بن شَبَّة (^١)، حدثنا عبد الوهَّاب (^٢)، قالَ: سمِعْتُ يحيى بن سعيد (^٣) يقول: حدَّثني عبد الرحمن بن القاسم (^٤)، عن القَاسِم، عن عائشة، ح.\nوحدَّثنا الدقيقي (^٥)، وعَلَّان القَراطِيسِيّ (^٦)، قالا: حدثنا يزيد بن هارون (^٧)، أخبرنا يحيى بن سعيد، عن عبد الرحمن بن القاسم، أنَّه\n⦗١١⦘ سمِع أباه يحدِّثُ عن عائشةَ قالتْ: \"طيَّبتُ رسول الله ﷺ بيديَّ لإحْرامِه حِين أحرَمَ، وطيَّبتُه بِمِنى قبلَ أن يُفيض (^٨) (^٩) \" لَمْ يذكُرْ عبد الوهَّاب \"بمنىً\" فيه.\n_________\n(^١) -بفتحِ الشِّين المعجمة وفتح الموحَّدة مع تشديدها- هو ابن عَبيدة النُمَيري، أبو زيد ابن أبي معاذ البصري، نزيل بغداد.\n(^٢) عبد الوهاب بن عبد المجيد بن الصَّلت الثقفي، أبو محمد الكوفي، ت / ١٩٤ هـ.\n(^٣) ابن قيس الأنصاري، أبو سعيد المدني القاضي.\n(^٤) موضع الالتقاء مع مسلم في كلا الإسنادين، انظر تخريج الحديث الأوَّل في الباب.\n(^٥) أبو جعفر محمد بن عبد الملك بن مروان الواسطي، الدَّقيِقي.\n(^٦) هو علي بن عبد الله بن موسى القَراطِيسي أبو الحسن الواسِطيّ، وعلَّان -بفتح العين وتشديد اللام المفتوحة- لقبٌ له، ذكره ابن حبَّان في الثقات، ولم أجد فيه جرحًا ولا تعديلًا، يروي عن يزيد بن هارُون، روى عنه خَيثَمة بن سُليمان الطرابلسي، وقد تابعه الدقيقيُّ هنا.\nانظر ترجمته في: تاريخ الخطيب البغدادي (١٣/ ٤٤٢)، الإكمال لابن ماكولا (٧/ ٣٢)، بغية الطلب في تاريخ حلب (٧/ ٣٣٩٣)، الثقات (٨/ ٤٧٦)، وانظر كشف النقاب عن الأسماء والألقاب (١/ ٣٣٥)، ونزهة الألباب في الألقاب (٢/ ٣٣).\n(^٧) ابن زَاذَان السُّلَميّ مولاهم، أبو خالد الواسِطِيّ.\n(^٨) أي قبل أن يدفع من منى إلى مكة لطواف الإفاضة.\nانظر: النهاية لابن الأثير (٢/ ٤٠٤).\n(^٩) أخرجه الدارمي (٢/ ٥١) في سُنَنِه -كتاب الحج- باب الطِّيب عند الإحرام عن يزيد بن هارون وجعفر بن عون كلاهما عن يحيى بن سعيد بمثله، وأخرجه النسائي في الكبرى (٢/ ٤٥٨)، كتاب المناسِك، باب إباحَة الطِّيبِ بِمِنىً قبل الإفاضة، عن محمد بن بشار عن يزيد بنحوه، والإمام أحمد (٤٣/ ١٤٦) عن يزيد بن هارون عن يحيى بنحوه.\nكما أخرجه البُخاري في صحيحه -كتاب اللِّباس، باب تَطْيِيبِ المرأةِ زوجَها بيديها (ص ١٠٣٩ ح ٥١٢٢)، والنَّسَائيّ في (ص ٤١٩، ح ٢٦٨٦) والكُبرى (٢/ ٤٥٩) وإسحاق بن راهَويه في مُسنده (٢/ ٤٠٧، ٣٨١)، وابن عبد البر في التمهيد (١٩/ ٢٩٧) كلُّهم من طُرق عن يحيى بن سعيد الأنصاري بنحوه.\nمن فوائد الاستخراج:\n• وقوعُ زيادةٍ في روايةِ المصنِّف، وهي تعيينُ المكانِ الذي وقعَ فيه الفِعلُ، وأنه وقع في منى.\n• بيان اختلافِ ألفاظِ الرُّواة، وأنَّ عبد الوهَّاب لم يذكرْ منى.","vol":"9","page":10},{"text":"٣٥١٥ - حدثنا الصغاني (^١)، وأبو أميَّة، (قالا) (^٢): حدثنا\n⦗١٢⦘ جَعفر بن عَونٍ (^٣)، عن يحيى، بمثلِه، إلَّا أنَّه قال: \"بِمِنىً قَبلَ أَنْ يَزُورَ البَيْتَ (^٤) \".\n_________\n(^١) هو: محمد بن إسحاق بن جَعْفَر - أبو بكر البَغدادي، خراساني الأصل.\n(^٢) في نُسخة (م) \"قال\" وهو خطأٌ إملائيٌّ نحويٌّ.\n(^٣) ابن جعفر بن عَمرو بن حُرَيث القُرَشِيّ المَخْزُومِي، أبو عون الكُوفيّ.\n(^٤) جاء نحوُ هذا اللَّفظِ عند النَّسائي (المجتبى ٥/ ١٤٩) (الكبرى ٢/ ٣٣٨) في روايته عن ابن إدريس عن يحيى بن سعيد بهذا الإسناد: \"حين يريد أن يزور البيت\"، وجاء من طرق أخرى عن يحيى بن سعيد، وعبد الرحمن بن القاسم، كما في مسند إسحاق ابن راهويه من طريق جرير عن يحيى به، بلفظ: \"وقبل أن يَزُورَ البيتَ لإِحْلالِه\"، كما في سُنن الدارقطني (٢/ ٥٢٥) عن عبد الرحمن بن القاسم به، بلفظ: \"قبل أن يزُورَ البَيتَ\"، ومن هنا سمَّى فقهاءُ الأحناف وغيرهم هذا الطواف باسم طواف الزيارة.\nانظر: فتحَ القدير لابن الهُمام (٣/ ٢١).\nمن فوائد الاستخراج:\n• تعيينُ المكان الذي وقع فيه الفعل، وهذه زيادة غير موجودة في الأصل.\n• توقيتُ فعل التَّطييب، وهو غير موجود في الأصل أيضًا.","vol":"9","page":11},{"text":"٣٥١٦ - حدثنا بَحرُ بن نَصر (^١)، حدثنا يحيى بن حَسَّان (^٢)، حدثنا هُشَيم (^٣)، حدَّثنا منصور بن زَاذَان (^٤)، عن عبد الرحمن بن القاسم، عن أبيه،\n⦗١٣⦘ عن عائشة قالت: \"طَيَّبْتُ رسول الله ﷺ بِطيبٍ فيه مِسْكٌ (^٥) \".\n_________\n(^١) ابن سابق الخَوْلاني، أبو عبد الله المِصْري، ت / ٢٦٧ هـ.\n(^٢) ابن حيَّان التِّنِّيسي البكري، أبو زكريا البصري، نزيل تِنِّيس.\n(^٣) موضع الالتقاء مع مسلم، وهُشَيم -بالتَّصغير- بن بَشِيْر -بوزن عَظِيم- بن القاسم ابن دينار السُّلَمي، أبو معاوية بن أبي خازم الواسطيّ.\n(^٤) بزاي وذال معجمة، أبو المغيرة الثقفي.\n(^٥) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٩، ح ٤٦)، من طريق أحمدِ بن مَنِيْع ويَعْقُوب الدَّوْرَقِي كلاهما عن هُشَيم به، وزاد: \"كنتُ أطيِّب النَّبِيّ ﷺ قبل أن يُحرِم، ويوم النَّحْر قبل أن يطوفَ بالبيتِ، بِطيبٍ فيهِ مِسكٌ\"، وقد روى أبو عوانة هذه الزيادة بالإسناد والمتنِ نفسهِما في بابٍ لاحقٍ برقم / ٤١٠٨.\nمن فؤائد الاستخراج: تحديثُ هُشيمٍ بالتَّحديث لدَى المُصنِّفِ، بينَما عند الإمامِ مُسلمٍ بلفظِ الإخْبارِ، والتحديثُ أقوَى من الإِخبارِ على الأرجحِ لإفادتها السَّماع.","vol":"9","page":12},{"text":"٣٥١٧ - حدثنا عُمر بن شَبَّة، حدثنا عبد الوهَّاب، حدثنا أيُّوب، عن عبد الرحمن بن القاسم (^١)، عن أبيه، عن عائِشة قالت: \"كُنتُ أُطيِّبُ رسول الله ﷺ لِحِلِّه ولحرْمِه (^٢) \".\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريجَ الحديثَ الأوَّل في البابِ.\n(^٢) أخرجه النَّسائي في الكبرى في كتاب الحج (٢/ ٤٥٩) عن عبد الله بن محمد الضَّعيف، عن عبد الوهَّاب عن أيُّوب به بنحوه.\nوعبدُ الوهاب ثقة تغير قبل موته بثلاث أو أربع سنين، ولا يدرى هل روايةُ عُمر بن شَبَّة وعبد لله بن محمد الضعيف عنه قبل التغير أو بعده؟، ولكنه تابعه وُهَيبٌ عن أيُّوب كما تقدم عند المؤلف في ح / ٣٥١٣، الأمر الذي يُغَلبُ تحديثَه بهذا الحديث قبلَ تغُيُّره.\nمن فوائد الاستخراج:\n• تصريح عبد الوهَّاب بِالتَّحديث عند المصنِّف، بينما جاء عنه العنعنة في =\n⦗١٤⦘ = رواية النسائي.\n• زاد المصنِّف على الإمام مسلم من طرق الحديث عن عبد الرحمن بن القاسم أربع طُرق، طريق شُعبة (ح/ ٣٥١٢)، وطريق أيُّوب السَّختياني (ح / ٣٥١٢، ٣٥١٧) وطريق يحيى بن سعيد الأنصاري (ح / ٣٥١٤، ٣٥١٥)، وطريق منصور ابن زاذان (ح / ٣٥١٦)، وزيادةُ الطرق تزيد الحديث قوة، فإنَّ شرَّ العلم الغريبُ، وخيرُ العلمِ الظاهرُ الذي قد رواهُ الناس كما قال الإمام مالك.\nانظر: الجامِع لأخلاق الراوي وآداب السامع (٢/ ١٠٠)، الشَّذَا الفيَّاح (٢/ ٤٤٨)، أدب الإملاء والاستملاء للسَّمعاني (ص ٥٨).","vol":"9","page":13},{"text":"٣٥١٨ - حدثنا يونس (^١)، أخبرنا ابن وهب (^٢)، قال: أخبرني أفلحُ بن حُميد (^٣)، وأسامةُ ابن زيدٍ (^٤)، أنَّ القاسِم بن محمد حدَّثَهُما، عن عائشةَ زوجِ النَّبِيّ ﷺ أنَّها قالت: \"طيبتُ رسول الله ﷺ بيديَّ لحرْمِه حين أحْرمَ، ولِحلِّه حِين حَلّ قبلَ أَنْ يطُوفَ بِالبيت (^٥) \".\n_________\n(^١) ابن عبد الأعلى بن مَيْسَرة الصَّدَفي، أبو موسى المصري.\n(^٢) عبد الله بن وهب بن مسلم القُرَشي، أبو محمد المصري.\n(^٣) موضع الالتقاء مع مسلم، وهو أفلح بن حميد بن نافع الأنصاري المدني، أبو عبد الرحمن، يقال له ابن صُفَيراء. انظر التقريب (ت ٦٢٢).\n(^٤) هو اللَّيْثيّ مولاهُم، أبو زيد المدنِيّ.\n(^٥) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٦، ح ٣٢، ٣٤، ٣٥) عن القعنبي، عن أفلح بن حُميد، عن القاسم بن محمد بمثله، وعن عبيد الله بن عُمر عن القاسم، وعن عمر بن عبيد الله بن عروة عن عروة والقاسم بنحوه، أما طريق أسامة بن زيد الليثي فأخرجها الطَّحاوي في شرح معاني الآثار =\n⦗١٥⦘ = (٢/ ١٣٠) عن يونس عن ابن وهب عن أسامة بن زيد هذا الإسناد، ولم يذكر فيه التطييب عند الإحلال، وكرَّره أبو عوانة بالإسناد والمتن المذكورين في باب لاحق برقم / ٤١٠٩.\nمن فوائد الاستخراج:\n• صرَّح أفلح بن حُميد بالتحديث عند المصنِّف بينما عنعن لدى الإمام مسلم.\n• مجيئ أسامة بن زيد مقرونًا بأفلح، فيه إشارة إلى فائدةٍ حديثيَّة، وهي: أنَّ حالةَ أسامة تقتضي قرنه بغيره، كما أشار إلى ذلك الحاكم من فعل الإمام مسلم، وقد روى له المصنِّف في ثلاثة مواضع أخرى أيضًا من الجزء الذي حقَّقتُه، في أحدها جاء به مقرونًا بغيره، وفي الموضعين الآخرَين شاركه في الرِّواية غيرُه فلم يتفرد بها.\nانظر: ح / ٣٥٦٨، ٣٩٢٩ و٣٩٣٠، ٤١٩٦ و٤١٩٧)، وانظر أيضًا: تهذيب الكمال (٢/ ٣٤٧ - ٣٥١).","vol":"9","page":14},{"text":"٣٥١٩ - حدثنا ابن الجُنَيد الدَّقَّاق (^١)، حدثنا شُجَاعُ بن الوَليد، حدثنا عبيد الله بن عُمر (^٢)، قال: حدَّثني القاسِم، عن عائشة قالت: \"طيَّبتُ النَّبِيّ ﷺ بيديَّ لإحرامِه قبل أن يحرِمَ وطيَّبتُه بمنًى حين حلَّ قبل أن يفيض (^٣) \".\n_________\n(^١) هو محمد بن أحمد بن الجُنيد الدقَّاق، أبو جعفر البغدادي، ت / ٢٦٦ أو ٢٦٧ هـ.\n(^٢) موضع الالتقاء مع مسلم، وهو عبيد الله بن عمر بن حفص بن عاصم بن عمر ابن الخطاب القُرشي العُمري المَدنِي.\n(^٣) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٦، ح ٣٤) عن ابن نمير عن أبيه عن عبيد الله عن القاسم به، مختصرًا بلفظ: \"طيبت رسول الله لحلِّه ولحُرْمه\"، وأخرجه الطحاوي في شرح معاني الآثار للطحاوي =\n⦗١٦⦘ = (٢/ ١٣٠)، -كتاب الحج- باب التطييب عند الإحرام، عن عليّ بن مَعْبد عن شُجاع بن الوليد به، مقتصرًا على الجملة الأولى من الحديث، وكرَّرهُ أبو عوانة بالإسناد نفسِه في باب لاحِق برقم / ٦٠٠.\nمن فوائد الاستخراج: زيادات في حديثِ المؤلِّف لا توجدُ في حديث صاحب الأصل (صحيح مسلم) وهي:\n• التَّنصِيصُ على توقِيتِ الطِّيب، وأنها كانت تُطيِّبه ﷺ لإحرامِه قبل أَنْ يُحرِم، ولإحلاله قبل أَنْ يُفيضَ.\n• تعيينُ المكانِ الذي وقع فيه فعل التطييب لما حلَّ الرسول ﷺ، وذلك المكان هو منى.","vol":"9","page":15},{"text":"٣٥٢٠ - حدثنا الرَّبيع بن سُلَيمَان، أخبرنَا الشَّافِعي (^١)، أخبرَنا سُفيان (^٢)، ح.\nوحدَّثنا عبد الله بن أحمْد بن زَكَرِيَّا بن الحَارثِ بن أبِي مَسَرَّة، حدثنا الحميدي (^٣)، حدثنا سُفيان، حدثنا عثمان بن عروة (^٤)، قال: أخبرني أبي (^٥)\n⦗١٧⦘ أنه، سمع عائشة ﵂ تقول: \"طيَّبْتُ رسول الله ﷺ لحلِّه ولِحُرمِه\" قلتُ: بأي الطِّيبِ؟ قالتْ: \"بأطْيبِ الطِّيبِ (^٦) (^٧) \" قال سُفيان: قال لِي عثمان بن عروة: مَا يَروِي هِشام ابن عروة هذا الحديثَ إلا عَنِّي (^٨).\n_________\n(^١) الحديثُ في مسنده (ص ١٢٠) هذا الإسناد بمثل لفظ المصنف، وفيه كلامُ عُثمان بن عروة.\n(^٢) ابن عُيينة الهِلالي، الكُوفي المكِّيّ.\n(^٣) هو: عبد الله بن الزُّبير بن عيسى القُرشِي، ت / ٢١٩ هـ، والحديث في مسنده عن سفيان بهذا الإسناد بمثل لفظ أبي عوانة، وفيه كلامُ عثمان بن عروة كذلك (١/ ٢٦٣ ح ٢١٥).\n(^٤) ابن الزُّبير بن العَوَّام، أخو هِشام، ثقة ت / ١٣٦ هـ، وهو موضع الالتقاء مع مسلم.\nانظر: التقريب (ت ٥٠٦٩).\n(^٥) يعني عروة بن الزُّبير، ت / ٩٥ هـ على خلاف في سنة وفاته. التقريب (ت ٥٠٦٩).\n(^٦) تعني المِسْك أو الذَّريرة، كما حُدِّد في الروايات الأخرى التي ستأتي.\n(^٧) أخرجه مسلم (٢/ ٨٤٧، ح ٣٦) عن أبي بكر بن أبي شيبة، وزُهير بن حرب، عن ابن عيينة عن عثمان بن عروة هذا الإسناد، وفيه اختصار، فلم يذكر الطيبَ عند الإحلال، ولم يذكر فيه كلام عثمان بن عروة، وأخرجه البيهقي في السنن الكبرى (٥/ ٣٤) عن أبي عبد الله الحافظ، عن أبي العباس، عن الرَّبيع، عن الشافعي بهذا الإسناد بمثل لفظ أبي عوانة، وكذا في معرفة السُّنن والآثار للبيهقي (٧/ ١١٠) عن الشَّافعي بمثله، وذُكر كلام عُثمان بن عروة في المَصدرين كِلَيهما.\nكما أخرجه ابن أبي داود في مُسند عَائشة ﵂ (ص ٥٩) عن الرَّبيع ابن سليمان، عن الشافعي بنحوه، وفيه أن قوله: \"بأي الطِّيب؟ قالت: بأطْيبِ الطِّيْبِ\" من زيادة عُثمان بن عروة.\nمن فوائد الاستخراج: في حديثِ المُستخرِج زيادتَان لا توجدان عند مسلم بهذا الإسناد:\n• ذكر الطِّيب عند الإحْلال.\n• كلام عُثمان بن عُروة، حيثُ لم يذكرْ في صَحيح مُسلم.\n(^٨) سيأتي بيان كلامِ عُثمان بن عُروة عنْدَ ذكْرِ المُصَنِّف رواية هِشَام عنه (ح / ٣٥٢٢)، وكلامه هذا جاء في رواية الحُميدي والشَّافِعي عن سُفيان.\nانظر: مُسند الحميدي (١/ ٢٦٣)، السُّنن الكُبرى للبَيْهَقِيّ (٥/ ٣٤)، معرفة السُّنن والآثار للبيْهَقِيّ أيضًا (٧/ ١١٠)، عِلَل الدارقُطْنِي (١٥/ ٥٣).","vol":"9","page":16},{"text":"٣٥٢١ - حدثنا الصَّبِيحي (^١)، حدثنا النُّفيْلي (^٢)، ح.\nحدثنا ابن أبي مسرة، حدَّثنا أحمد بن محمد الأزْرَقِي (^٣)، قالا: حدثنا داودُ بن عبد الرحمن العطَّار (^٤)، عن هِشام بن عروة (^٥)، عن عثمان بن عروة، عن عروة، عن عائشة أنَّها قالتْ: \"لقَدْ كنتُ أطيِّبُ رسول الله ﷺ عندَ إحْلالِه وإحْرامِه بأطْيبِ ما أجِدُ (^٦) \".\n_________\n(^١) -بفتح الصَّاد وكسرِ الموحدة وبحاء مُهملة- اسمه إسماعيل بن يعقوب بن إسماعيل ابن صَبيح، نسبة إلى الجد الأعلى صَبِيح أبو محمد الحرَّانِي، وكتبُ الأنسابِ لم تذكرْ هذه النِّسبة. ت / ٢٧٢.\nانظر: تهذيب الكمال (٣/ ٢١٥ - ٢١٦)، المُغْنِي في الضَّبط (ص ١٤٩)، والتقريب (ت ٥٦٥).\n(^٢) هو أبو جعفر عبد الله بن محمد بن علي بن نُفَيل النُّفَيْلِيّ الحرّاني.\n(^٣) هو: أحمد بن محمد بن الوليد الغَسَّاني، أبو الوليد، ويقال أبو محمد المكِّي.\n(^٤) أبو سُليمان المكِّي، ت / ٧٥ هـ. تقريب التهذيب (ت ١٩٦٩).\n(^٥) موضِعُ الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في كتاب الحج -باب الطِّيب للمُحرم عند الإحرام- (٢/ ٨٤٧، ح ٣٧) عن أبي غريب، عن أبي أسامة، عن هِشام، عن عثمان بن عروة، بمثله، ولم يذكر فيه الطيب عند الإحلال، وعن أبي بكر بن أبي شيبة وزُهير بن حرب، جميعًا عن ابن عيينة، عن عُثمان بن عروة به، بنحو لفظ المؤلف ولم يَذكر فيه التَّطْييب حالة الاحلال.\nمن فوائد الاستخراج: حديث أبي عوانة ﵀ فيه زيادةٌ، وهي ذكرُه التَّطيِيب عِنْد الإحْلال.","vol":"9","page":18},{"text":"٣٥٢٢ - حدثنا عليُّ بن سهل البزَّاز (^١)، ومحمد بن إسماعيل الصَّائِغ بمكة (^٢) قالا: حدَّثنا عفَّان، حدثنا (وُهَيب) (^٣)، عن هِشام بن عروة (^٤)، عن عثمان بن عروة، عن أبيه، عن عائشة قالتْ: \"كنتُ أطيِّبُ رسول الله ﷺ عندَ إحْرامِه بأطْيبِ ما أجدُ (^٥) (^٦) \".\n⦗٢٢⦘ رواه أبو كُريب، عن أبي أسامة، عن هشام، عن عثمان بن عروة، بنحوه (^٧).\n_________\n(^١) بزايين، أبو الحسن البغدادي، ويعرف بالعفَّاني لمُلازمته عفان بن مسلم، ت / ٢٧١ هـ، وقد يجمع بينه وبين علي بن سهل الرملي توهُّمًا، نبه على ذلك الحافظ ابن حجر، وضبط المعلّق على تهذيب التهذيب مصطفى عبد القادر عطا (٧/ ٣٢٨) البزَّاز، فقال: بموحَّدة وشدة زاي وبراء بعد الألف، وهو تصحيفٌ، ولم يذكره الحافظ ابن حجر فيمن نُسب إلى البزار -بالراء في آخره-، قال عنه ابن أبي حاتم: \"صدوق\"، وقال الدارقطني: \"ثقة\".\nانظر: تبصير المنتبه (١/ ١٤٧ - ١٤٩)، (تاريخ بغداد ١١/ ٤٢٩).\n(^٢) هو: محمد بن إسماعيل بن سالم المكي، أبو جعفر الصائغ الكبير البغدادي.\n(^٣) ابن خالد بن عَجْلان البَاهِلِيّ، مولاهم، أبو بكر البصريّ، تصَحَّف اسمه في نسخة (م) إلى \"وهب\"، والتَّصْوِيبُ من إتحافِ المَهرة.\nانظر: تقريب التهذيب (ت ٨٤٣٦)، إتحاف المهرة (١٧/ ١٤١).\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٢١.\n(^٥) أخرجه البخاري في كتاب اللباس -باب ما يستحب من الطيب (ص ١٠٤٠، ح ٥٩٢٨) عن موسى، والإمام أحمد في مسنده (٦/ ١٣٠) عن عفان، والطَّحاوي في شرح معاني الآثار (٢/ ١٣٠) عن نَصْر بن مرزوق عن الخُصيب بن ناصح، ثلاثتهم عن وُهَيب بمثل لفظِ المصنف.\n(^٦) هذا الحديث قد اختلف فيه على هشام: =\n⦗٢٠⦘ = فرواه أنس بن عياض (كما عند المؤلف ح ١٣)، وأيوب السختياني (النسائي في الكبرى ٢/ ٢١٦، وابن حبان ٩/ ٨٦)، وحمَّاد بن سلمة (مسند الدارمي ٢/ ٥٠، مسند أحمد ٦/ ١٦١)، ووكيع (التمهيد ١٩/ ٣٠٠، ومسند أحمد ٦/ ٢٠٧)، وحجاج بن الحجاج (مشيخة ابن طهمان ص ٢٠٢)، وعلقمة (مصنف بن أبي أبي شيبة ٤/ ٢٨٦)، وعبدة بن سليمان (مسند عائشة لابن أبي داود ص ٨٩، مسند إسحاق بن راهويه ٢/ ٣٥٣، ١٧٧)، وأبو مروان الغسَّاني، ومالك بن سُعير، والضحاك ابن عثمان، والقَسْملي، وإبراهيم بن طهمان، والمنذر بن عبد الله الحزامي، ويحيى ابن أيُّوب، والمفضل بن فضالة، وعلي بن مسهر، وعبد الله بن المبارك، وسعيد بن الرحمن، وشُجاع بن الوليد، وأبو ضمرة، وشُعيب بن إسحاق، ومحاضر، عن هشام، عن أبيه عن عائشة، وكذا عن مالك بن أنس عن هشام (علل الدارقطني ١٥/ ٥٢).\nورواه الليث واختلف عليه فيه، فرواه عبد الله بن صالح (مسند الدارمي ٢/ ٥١)، وعيسى بن حماد -زُغْبَة- (النسائي في الكبرى ٣/ ٣٣٨)، عن الليث عن هشام عن عثمان بن عروة، عن عروة عن عائشة.\nوخالفهما يعقوب بن إبراهيم بن سعد وأحمد بن يونس ومحمد بن حرب المكي، روَوْه عن الليث عن هشام عن أبيه عن عائشة.\nوقيل: عن أحمد بن يونس عن ليث عن هشام عن عبد الرحمن بن القاسم عن أبيه عن عائشة.\nقال الدارقطني: \"ولا يصح هذا القول\".\nورواه أبو أسامة (صحيح مسلم ٢/ ٨٤٦) وداودُ العطار (مسند أبي عوانة ح / ١١، حديث الفاكهي ص ٦٦) ووهيب بن خالد (صحيح البخاري ص ١٢٦٥، شرح معاني الآثار للطَّحاوي ٢/ ١٣٠)، وعلي بن هاشم، وعلي بن غراب، وابن عيينة (مسند عائشة لابن أبي داود ١/ ٥٩)، واختلف عنه -رووه عن هشام بن عروة عن عثمان عن =\n⦗٢١⦘ = عروة عن عائشة.\nقال ذلك إبراهيم بن سعيد الجوهري عن ابن عيينة عن هشام عن عثمان بن عروة.\nوقال سفيان: ثم لقيت عثمان فحدثني به.\nوقال الحميدي وغيره: عن ابن عيينة عن عثمان بن عروة، عن أبيه عن عائشة، قال عثمان: ما يرويه هشام إلا عني.\nورواه نافع بن يزيد عن هشام عن القاسم عن عائشة.\nقال الدارقطني: \"والصحيح عن هشام بن عروة أنه سمع هذا الحديث من أخيه عثمان بن عروة، عن عروة، وكان أحيانًا يرسله\".\nقال الإمام مسلم في مقدمة كتابه عند الإشارة إلى إرسال المحدثين ووصلهم إذا نشطوا، مشيرًا إلى أن الروايات التي لا تذكر عثمان بن عروة مرسلة: \"فمن ذلك أن أيُّوب السختياني، وابن المبارك، وكيعًا، وابن نمير، وجماعة غيرهم رووا عن هشام ابن عروة، عن أبيه عن عائشة ﵁ قالت: \"كنتُ أطيّب رسول الله ﷺ لحلّه ولحُرمِه بأطْيبِ ما أجدُ\"، فروى هذه الرواية بعينها الليث بن سعد، وداود العطار، وحميد الأسود، ووهيب بن خالد، وأبو أسامة عن هشام، قال: أخبرني عثمان بن عروة، عن عروة، عن عائشة، عن النَّبي ﷺ\".\nقال ابن عبد البر في التمهيد: \"وهذا الحديث روي عن عائشة من وجوه: فممن رواه عنها القاسم، وسالم، وعروة، والأسود، ومسروق، وعمرة، وممن رواه عن القاسم ابنه عبد الرحمان، وأفلح بن حميد، ورواه عن عروة ابن شهاب، وعثمان بن عروة، وهشام بن عروة، ولم يسمعه هشام من أبيه، إنما سمعه من أخيه عثمان عن أبيه\".\nقال ابن حجر في الفتح عند شرحه لحديث وهيب عن هشام: \"هكذا أدخل هشام بينه وبين أبيه عروة في هذا الحديث أخاه عثمان، وذكر الحميدي عن =\n⦗٢٢⦘ = سفيان بن عيينة أن عثمان قال له: ما يروي هشام هذا الحديث إلا عني .. \" ثم أشار إلى كلام مسلم المتقدم في مقدمة صحيحه، وأشار إلى كلام الدارقطني وجزمه أن هشامًا لم يسمع هذا الحديث من أبيه.\nقال الإمام العلائي: \"فإن سماع هشام بن عروة من أبيه كَثيرٌ جدًّا، وقد روى عنه أيُّوب، وابن المبارك، وجماعة عن أبيه عن عائشة حديث: \"طيَّبت رسول الله ﷺ لحلِّه الحديث\"، ورواه الليث، وأبو أسامة، ووهيب، وآخرون عن هشام، أخبرني عثمان بن عروة، عن عُرْوةَ عنها، وكذلك حديثه عن أبيه عن عائشة ﵁ كان النَّبِيّ ﷺ إذا اعتكف يدني إلي رأسه الحديث رواه جماعة عن هشام بن عروة على الجادة\".\nقلت: يظهر من كلام الأئمة: مسلم، والدارقطني، وابن عبد البر، وابن حجر، والعلائي، أن هشامًا لم يسمع هذا الحديث عن أبيه، وإنما سمعه عن أخيه عثمان عن أبيه، ولذا فإن الطرقَ التي لا تذكر عثمان بن عروة مرسلةً.\nانظر: مقدمة صحيح مسلم مع شرحه المنهاج (١/ ٩١)، التمهيد (١٩/ ٢٩٦)، وفتح الباري (١٠/ ٣٨٢) وعلل الدارقطني (١٥/ ٥٢ - ٥٤ برقم ٣٨٢٤) بتصرُّف.\n(^٧) رواه مسلم عن أبي غريب موصولًا كما تقدم في تخريج ح / ٣٥٢١.","vol":"9","page":19},{"text":"٣٥٢٣ - حدثنا [ابن] عبد الحكم (^١)، حدثنا أنس بن عياض (^٢)،\n⦗٢٣⦘ عن هشام بن عروة (^٣)، عن أبيه، عن عائشة قالت: \"لقد كنتُ أطيِّبُ رسول الله ﷺ عند إحرامه بأطيبِ ما أجدُ (^٤) \".\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم بن أَعْيَن المِصري الفقيه، ت / ٢٦٨ هـ.\nانظر: التقريب (ص ١٨٧، ت ٦٧٧٥)، وقد سقطتْ كلمة (ابن) عن نسخة (م)، والاستدراك من إتحاف المهرة (١٧/ ٣٢٧).\n(^٢) ابن ضَمْرَة، أبو عبد الرحمن، اللّيْثي، أبو ضَمْرَة المدني.\n(^٣) انظر تخريج ح / ٣٥٢١.\n(^٤) هذا إسناد مرسل، فقد تقدَّم أنَّ هِشامًا لم يسمع هذا الحديث من أبيه إلا من طريق أخيه عثمان بن عروة، انظر تخريج ح / ٣٥٢٢.","vol":"9","page":22},{"text":"٣٥٢٤ - حدثنا أبو علي الزَّعفْرانِي الحسَن بن محمد بن الصبَّاح، ومحمد بن إسحاق الصغاني (قالا) (^١): حدثنا رَوحُ بن عُبادة (^٢)، حدثنا شُعبة (^٣)، حدثنا الحكم (^٤)، ومنصور (^٥)، وحمَّاد (^٦)، وسُليمان (^٧)، عن\n⦗٢٤⦘ إبراهيم (^٨)، عن الأسْود (^٩)، عن عائشة قالت: \"كأنِّي أنظرُ إلى [وَبيص (^١٠) الطِّيب في مفْرِق (^١١)] رسول الله ﷺ وهو مُحرم\". قال سليمان: في شعره، وقال منصور: في أصُول شعره، وقال الحكم وحماد: في مَفْرِق رأسِه، حديثُهما واحد (^١٢).\n_________\n(^١) في نسخة (م) قال، وهو خطأ.\n(^٢) ابن العلاء بن حسَّان القَيْسِي، أبو محمد البصري.\n(^٣) موضع الالتقاء مع مسلم في طريق الحكم فقط، انظر تخريج ح / ٣٥٢٦.\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٢٥، والراوي هو: الحكم بن عُتَيبة -بالمثناة ثم الموحدة، مصغَّرا- أبو محمد الكندي الكوفي، وعنعنتُه -مع كونه مدلِّسا- لا أثر لها، لمتابعة الرواة الآخرين له عن إبراهيم ولكونه من المرتبة الثانية انظر: تعريف أهل التقديس (ص ٣٠)، التقريب (ت ١٤٥٣).\n(^٥) ابن المعتمر بن عبد الله السُّلمي. وانظر: التقريب (ت ٧٧٧٦).\n(^٦) ابن أبي سليمان مسلم الأشعري مولاهم، أبو إسماعيل الكوفي، الفقيه، صدوق له أوهام، رمي بالإرجاء، ت / ١٢٠، (بخ م ٤)، وقد قُرن بغيره هنا، وتابعه ثقات.\nالتقريب (ت ١٦٣٧).\n(^٧) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٢٨، ٣٥٢٩، ٣٥٣٠، ٣٥٣١، والراوي هو: الإمام سليمان بن مِهْران الأَسَدِيُّ مولاهُم، أبو محمد الكوفي، لُقب بـ =\n⦗٢٤⦘ = \"الأعمش\" ت / ١٤٧ أو ١٤٨ هـ.\n(^٨) ابن يزيد بن قيس النخعي، ت ١٩٠ هـ.\n(^٩) هو ابن يزيد بن قيس النخعي، أبو عمرو، مخضرم ت ٧٥ هـ، (ع)، خال إبراهيم ابن يزيد النخعي المتقدم.\n(^١٠) وَبِيص الطيب: بريقه ولمعانه. انظر: غريب الحديث لأبي عُبَيد القاسم بن سلام (٤/ ٣٣٣)، الفائق للزمخشري (٤/ ٣٩)، النهاية في غريب الحديث والأثر (٥/ ٣١٣).\n(^١١) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من صحيح ابن خزيمة (٤/ ١٥٧)، لأن الكلام لا يستقيم بغيره، والمَفْرِقُ بكسر الراء، المَفْرِقُ وسط الرأْس وهو الذي يُفْرَقُ فيه الشعر، والجمع مفارِق انظر: غريب الحديث لابن الجوزي (٢/ ١٩٠)، لسان العرب (١٠/ ٢٩٩)، الصحاح للجوهري (٤/ ١٥٤١)، المصباح المنير (٢/ ٧٠٢)، القاموس المحيط (ص ٨٤٥).\n(^١٢) أخرجَ الطُّرق مجتمعةً كما عند المصنِّف عن إبراهيمَ، ابنُ خزيمة في المناسك (٤/ ١٥٧) عن الحسن بن محمد الزعفراني، عن روح، وأحمد في المسند (٦/ ٢٤٥) عن روح، عن شعبة، عن الحكم، وحماد، ومنصور، وسليمان الأعمش، كلهم عن إبراهيم به، وقد أخرج مسلم كل الطرق متفرقة غير طريق حمَّاد بن أبي سُليمان، فلم يخرجها، وأخرج البخاري منها طريقي الحكم ومنصور، كما سيتبين من التخاريج الآتية.","vol":"9","page":23},{"text":"٣٥٢٥ - حدثنا (يوسف) بن مُسَلَّم (^١)، حدثنا حجَّاج (^٢)، قال: حدثني شُعبة (^٣)، عن الحكم، بإسناده: \"كأنما أنظر إلى وبيصِ الطيب في مفْرِق رسول الله وهو محْرِم (^٤) \".\n_________\n(^١) ما بين القوسين تصحَّف في نسخة (م) إلى يونس، والتصويب من إتحاف المهرة (١٦/ ج ٢/ ١٠٣٤).\n(^٢) ابن محمد المصيصي، أبو محمد الأعور، ت / ٢٠٦ هـ.\n(^٣) هُنا موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم (٢/ ٨٤٨، ح ٤٢)، عن محمد بن المثنى، وابن بشار، كلاهما عن غندر، عن شعبة به، بمثل لفظ المصنف، وأخرجه البخاري في كتاب الغسل -باب من تطيَّب ثم اغتسلَ وبقيَ أثرُ الطِّيب (ص ٤٨، ح ٢٧١) عن آدم بن أبي إياسٍ، وفي كتاب اللباس، باب الفَرْق (ص ١٠٣٩، ح ٥٩١٨) عن أبي الوليد وعبد الله بن رجاء، كلُّهم عن شُعبة به.","vol":"9","page":25},{"text":"٣٥٢٦ - حدثنا عمار بن رجاء (^١)، حدثنا قبيصة (^٢)، عن سفيان (^٣)، عن منصور (^٤)، عن إبراهيم، بإسناده مثله: \"مفارِق النَّبِيّ ﷺ وهو\n⦗٢٦⦘ محرم (^٥) \".\n_________\n(^١) أبو ياسر التغلبي الإِسْتَرَاباذي، صاحب \"المسند الكبير\".\n(^٢) -بفتح أوله وكسر الموحدة- ابن عقبة بن محمد بن سفيان السُّوَائي -بضم المهملة وتخفيف الواو والمد، كذا في \"التقريب\"- أبو عامر الكوفي.\n(^٣) هو سفيان بن سعيد الثوري.\nانظر: التمهيد لابن عبد البر (٢/ ٢٦٠)، وفتح الباري (٣/ ٤٦٥).\n(^٤) هو ابن المعتمر، وهو موضع التقاء إسناد المصنف مع إسناد مسلم.\n(^٥) أخرجه مسلم (٢/ ٨٤٧، ح ٣٩) عن يحيى بن يحيى، وسعيد بن منصور وأبو الرَّبيع، وخلفٌ بن هشام، وقتيبة بن سعيد، كلهم عن حماد بن زيد، عن منصور به، بمثله إلا أن فيه بصيغة الإفراد: \"مفرِق\"، وأخرجه البخاري (ص ٢٤٩، ح ١٥٣٧) عن محمد بن يوسف، عن سفيان الثوري، عن منصور به، بمثل لفظ المصنف.","vol":"9","page":25},{"text":"٣٥٢٧ - حدثنا الصَّوْمَعِي (^١)، [حدثنا (^٢)] أبو عاصم (^٣)، حدثنا سُفْيان (^٤)، عن منصُور (^٥)، بإسناده: \"كأني أنظر إلى وَبيْصِ الطيب في مَفْرِق النَّبِيّ ﷺ (^٦) \".\n_________\n(^١) هو محمد بن أبي خالد الصومعي بفتح المهملة، أبو بكر الطبري.\n(^٢) أداة التحديث سقطت من (م)، واستدركتُها من إتحاف المهرة.\n(^٣) الضحاك بن مَخْلَد بن الضحاك الشَّيباني.\n(^٤) الثوري.\n(^٥) ابن المعتمر، وهو موضع التقاء إسناد المصنف مع إسناد مسلم، انظر تخريج ح / ٣٥٢٦.\n(^٦) أخرجه البيهقي (٥/ ٣٤) عن أبي الحسين بن بشران العدل، عن أبي جعفر الرزاز، عن يحيى بن جعفر، عن أبي عاصم الضحاك ابن مخلد، عن سفيان الثوري، عن منصور عن إبراهيم به، بمثل لفظ المصنِّف؛ لكنْ بصيغة الجمع: \"مفارِق\"، وانظر ح / ٣٥٢٣.","vol":"9","page":26},{"text":"٣٥٢٨ - حدثنا الحسن بن عفان العامري أبو محمد، حدثنا عبد الله ابن نُمير (^١)، عن الأعمش (^٢)، عن إبراهيم، عن الأسود، عن عائشة قالت:\n⦗٢٧⦘ \"قد رأيتُ وبيص الطِّيبِ في رأس النَّبيّ ﷺ وهو يُلبِّي (^٣) \".\n_________\n(^١) موضع الالتقاء مع مسلم، وهو الهمداني أبو هشام الكوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه الإمام أحمد في المسند (٦/ ٢٣٠)، عن ابن نُمير عن الأعمش به، وأخرجه مسلم (٢/ ٨٤٨)، من طرقٍ أخرى عن الأعمش به، انظر الأحاديث الثلاثة التَّالية.","vol":"9","page":26},{"text":"٣٥٢٩ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية (^٢)، عن الأعمش، بإسناده: \"لكأني أنظرُ إلى وبيصِ الطيب في مفارق رسول الله ﷺ وهو يُلبِّي (^٣) \".\n_________\n(^١) ابن محمد الطَّائي، الموصلي.\n(^٢) محمد بن خازم الضرير.\n(^٣) أخرجه الإمام مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٨، ح ٤٠)، عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وأبي غريب، عن أبي معاوية الضرير، عن الأعمش به، بمثل لفظ المُصنِّف إلا أنه قال: \"وهو يهلُّ\".\nمن فوائد الاستخراج:\n• فيه علوُّ نِسبيّ: وهو البدل، حيث وصل المصنِّف إلى شيخِ شيخِ مسلم، بسند أعلى، مما لو روى عن غير طريقه.\n• نوع آخر من العُلوِّ النسبيّ: المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما.\nانظر: نخبة الفكر (ص ١٨٠ ضمن جامع المتون).","vol":"9","page":27},{"text":"٣٥٣٠ - حدثنا أبو أمية (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا\n⦗٢٨⦘ زهير (^٣)، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة، وعن مسلم (^٤)، عن مسروق (^٥)، عن عائشة قالت: \"رأيت وبيص الطيب في مفارقِه وهُو يُلبِّي (^٦) \".\nقال زهير: قلت لسُليمان: أرسول الله ﷺ؟ قال: نعم (^٧).\n_________\n(^١) هو محمد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطَّرسوسي.\n(^٢) هو: أحمد بن عبد الله بن يونس، أبو عبد الله الكوفي.\n(^٣) ابن معاوية بن حُدَيجِ الجُعْفي.\n(^٤) هو ابن صُبيح -بالتصغير- الهَمْدانِي أبو الضُّحى الكُوفي، العَطّار.\n(^٥) هو: مسروق بن الأجدع بن مالك أبو عائشة الكوفي.\n(^٦) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٨، ٤١) عن أحمد بن يونس، عن زهير، عن الأعمش به، وأحال المتن على حديث وكيع عن الأعمش عن مسلم، عن مسروق، عن عائشة قبله، وقال: \"بمثل حديث وكيع\"، وأخرجه البيهقي في السنن الكبرى (٥/ ٣٥) عن أبي عبد الله الحافظ، عن أبي عبد الله محمد بن يعقوب، عن يحيى بن محمد بن يحيى، عن أحمد بن يونس، عن زهير، عن الأعمش عن إبراهيم، وعن مسروق بنحوه.\nمن فوائد الاستخراج: قد أحال مسلم متن حديث زهير عن الأعمش على حديث وكيع، فجاء المستخرج فذكر متنه.\n(^٧) كلام زهير جاء في مسند الإمام أحمد (٦/ ١٠٩)، ولكن بصيغة مجهولة: \"قيل لِسُليمان؟ … \".","vol":"9","page":27},{"text":"٣٥٣١ - حدثنا علي بن حرب، حدثنا وكيع (^١)، عن الأعمش، عن\n⦗٢٩⦘ أبي الضُّحى (^٢) عن مسروق، عن عائشة قالت: \"كأني أنظر إلى وَبيْص الطِّيب في مَفارِق رسول الله ﷺ وهو يلبِّي (^٣) \".\n_________\n(^١) هو وكيع بن الجرّاح بن مليح الرُّؤاسي الكوفي أبو سفيان.\n(^٢) مُسلم بن صُبَيح.\n(^٣) أخرجه مسلم (٨/ ٣٣٩) عن أبي بكر بن أبي شيبة، وزهير بن حرب، وأبي سعيد الأشج، عن وكيع بن الجراح بهذا الإسناد، بمثل لفظ المصنف، وقد رواه غير واحد عن وكيع.\nمن فوائد الاستخراج:\n• فيه علوُّ نِسبيّ: وهو البدل، حيث وصل المصنِّف إلى شيخِ شيخِ مسلم، بسند أعلى، مما لو روى عن غير طريقه.\n• نوع آخر من العُلوِّ النسبيّ: المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما. انظر: نخبة الفكر (ص ١٨٠ ضمن جامع المتون).","vol":"9","page":28},{"text":"٣٥٣٢ - حدثنا سعدان بن نصر بن منصور (أبو) عثمان، حدثنا إسحاق بن يوسف الأزرق، ح.\nوحدثنا عمار بن رجاء، والصومعي (^١)، قالا: حدثنا قبيصة (^٢)، قالا: حدثنا سُفيان الثوري (^٣)، عن الحسن بن عبيد الله (^٤)، عن إبراهيم، عن الأسود، عن عائشة قالت: \"كأني أنظرُ إلى وبيص المِسْك في رأس\n⦗٣٠⦘ رسول الله ﷺ (^٥) \".\n_________\n(^١) محمد بن أبي خالد.\n(^٢) ابن عُقبة السُّوائي.\n(^٣) سفيان الثوري هو موضع التقاء المصنف مع الإمام مسلم.\n(^٤) ابن عروة النخعي، أبو عروة الكوفي.\n(^٥) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٩، ٤٥) من طريقين عن الحَسن بن عبيد الله، فأخرجه من طريق قتيبة بن سعيد، عن عبد الواحد بن زياد، عن الحسن بن عبيد الله هذا الإسناد، بنَحو لفظ المصنف، ثم أخرجه من طريق إسحق بن إبراهيم، عن أبي عاصم الضحاك بن مخلد، عن سفيان الثوري، عن الحسن بن عبيد الله به، وأحال متنه على متن حديث عبد الواحد ابن زياد، وقال: مثله، ورواه أبو عوانة أيضًا عن سعدان بن يزيد البزاز عن إسحاق الأزرق به، في باب لاحق (ح / ٤١١٨).\nمن فوائد الاستخراج:\nأخرج مسلم حديث سفيان عن الحسن بن عبيد الله، وأحال متنه على حديث عبد الواحد بن زياد عن الحسن بن عبيد الله قبله، فجاء المستخرج وذكر متنين لحديث سفيان عن الحسن بن عبيد الله من طَريقين مختلفين، انظر الحديث التالي.","vol":"9","page":29},{"text":"٣٥٣٣ - حدثنا الصَّومعي (^١)، حدثنا أبو عاصم (^٢)، عن سفيان (^٣)، ح.\nوحدثنا علي بن الحسن الدَّرابْجِرْدِي (^٤)، حدَّثنا عبد الله بن الوليد (^٥)،\n⦗٣١⦘ حدثنا سُفيان الثوري (^٦)، بإسناده: \"كأني أنظرُ إلى وبيص المسك في مفْرِق رسول الله ﷺ وهو محرم (^٧) \" قال الصَّومعي: قال أبو عاصم: وليسَ\n⦗٣٢⦘ يقولُ أحدٌ سوى الحسن: المسك (^٨).\nورواه مسلم، عن محمد بن حاتم (^٩)، عن إسحاق بن منصور (^١٠)، عن إبراهيم بن يوسف، عن أبيه (^١١)، عن أبي إسحاق (^١٢)، عن [ابن (^١٣)] الأسود\n⦗٣٣⦘ يذكر، عن أبيه (^١٤)، عن عائشة قالت: \"كان رسول الله ﷺ إذا أراد أن يُحرِم يتطيَّبُ، ثُم أرى وَبيصَ الدُّهن في رأسِه ولحيتِه بعد ذلك\".\n_________\n(^١) محمد بن أبي خالد.\n(^٢) الضحَّاك بن مَخْلَد بن الضحاك الشيباني، وهو موضع الالتقاء مع مسلم.\n(^٣) هو: الثوري كما تبين من التخريج السابق.\n(^٤) هو: علي بن الحسن بن أبي عيسى الهِلَالي، أبو الحسن الدرابجِرْديُّ.\n(^٥) ابن ميمون، أبو محمد المكي المعروف بالعدني.\nقال فيه الإمام أحمد: \"لم يكن صاحب حديث، وحديثه حديثٌ صحيح =\n⦗٣١⦘ = وكان ربما أخطأ في الأسماء\"، وقال أبو داود السجستاني: \"قلت لأحمد: عبد الله بن الوليد العدني؟ قال: لم يكن يفصل [بين عبد الرحمن] بن القاسم وبين المسعودي، ولكن كانت صدور أحاديثه صحاحًا، كتبت عنه شيئًا، صالح، وسمعت أحمد يحدث عنه وقال البخاري: \"مقارب\"، وقال أبو زرعة: \"صدوق\"، وقال أبو حاتم: \"شيخ يكتب حديثه ولا يحتج به\"، وذكره ابن حبان في الثقات وقال: \"مستقيم الحديث\"، وقال الذهبي: \"شيخ\"، وقال ابن حجر: \"صدوقٌ ربما أخطأ\".\nقلتُ: لم يتفرد بالحديث عن سفيان، بل تابعه الضحَّاك كما في تخريج الحديث.\nانظر: سؤالات أبو داود للإمام أحمد (ص ٢٣٧)، الجرح والتعديل (٥/ ١٨٨)، الثقات (٨/ ٣٤٨)، (٥/ ١٨٨)، الكاشف (١/ ٦٠٦)، تَهْذيب التهذيب (٦/ ٧٠)، التقريب (ت ٤٠٩٧).\n(^٦) موضع الالتقاء مع مسلم في السند الثاني.\n(^٧) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٩، ح ٤٥) عن إسحاق بن إبراهيم، عن الضحَّاك بن مخلد أبي عاصم، عن سفيان بهذا الإسناد، محيلًا متنه على متن حديث عبد الواحد بن زياد عن الحسن بن عبيد الله، ولفظُ ابن زيادٍ مثل لفظِ المصنِّف، وأخرجه النسائي في الكبرى (٢/ ٣٣٩) عن أحمد بن نصر النيسابوري، عن عبد الله بن الوليد عن سُفيان الثوري عن الحسن بن عبيد الله به، بمثل لفظ المصنف، وانظر تخريج ح / ٣٥٣٢.\nمن فوائد الاستخراج:\n• فيه علوُّ نِسبيّ: وهو البدل، حيث وصل المصنِّف إلى شيخِ شيخِ مسلم، =\n⦗٣٢⦘ = بسند أعلى، مما لو روى عن غير طريقه.\n• نوع آخر من العُلوِّ النسبيّ: المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما. انظر: نخبة الفكر (ص ١٨٠ ضمن جامع المتون).\n• فيه بيان للمتن المُحال به عند مسلم على متن آخر.\n(^٨) يريدُ المصنِّف أنَّ لفظة المسك عن إبراهيم لم يروها إلا الحسن، أما عن غير إبراهيم فقد رواها كثيرون، كما سبق في الروايات المتقدمة، انظر على سبيل المثال ح / ٣٥١٦، ولكن لفظة المسك قد رويت أيضًا عن إبراهيم من غير طريق الحسن، فروى ابن حبان بإسناده عن الأعمش عن إبراهيم عن الأسود عن عائشة، بلفظ: \"كأنِّي أنظرُ إلى وبيصِ المسك … \"، ولكن يحتمل أن يكون هذا لفظ مسروق عن عائشة، فقد جمع ابن حبان لهذا المتن بين طريق الأعمش عن إبراهيم، عن الأسود، عن عائشة، وبين طريق الأعمش عن مسلم، عن مسروق، عن عائشة.\n(^٩) هو محمد بن حاتم بن ميمون، البغدادي السمين.\n(^١٠) أبو عبد الرحمن السَّلولي، مولاهم.\n(^١١) يُوسف بن إسحاق السَّبيعي.\n(^١٢) عمرو بن عبد الله الهَمْداني السَّبيعي.\n(^١٣) ما بين المعقوفتين سقط من نسخة (م)، فإن أبا إسحاق السبيعي يرويه عن عبد الرحمن بن الأسود عن أبيه عن عائشة، وهو الذي في صحيح مسلم: \"عن أبي إسحاق، سمع ابن الأسود يذكر عن أبيه، عن عائشة ﵂ \" انظر: صحيح مسلم =\n⦗٣٣⦘ = (٢/ ٨٤٧).\n(^١٤) الأسود بن يزيد النخعي.","vol":"9","page":30},{"text":"٣٥٣٤ - حدثنا الصغاني (^١)، حدثنا محمد بن سَابِقٍ (^٢)، ومُسْلم بن إبراهيم (^٣)، قالا: حدثنا مالك بن مِغْول (^٤)، عن عبد الرحمن بن الأسود (^٥)، عن أبيه، عن عائشة قالت: \"كأنِّي أنظر إلى وَبيص الطِّيب في مَفْرِق رسول الله ﷺ وهو مُحرم (^٦) \".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هو التميمي، مولاهم، أبو جعفر، ويقال: أبو سعيد، البزاز الكوفي.\n(^٣) الأزدي الفَرَاهيدي -مولاهم- أبو عمرو البصري.\n(^٤) أبو عبد الله الكوفي.\n(^٥) ابن يزيد بن قيس النخعي.\n(^٦) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٨، ح ٤٣) عن ابن نمير، عن أبيه، عن مالك بن مغول به، بمثله، لكن بصيغة الجمع: \"مَفَارِق\".\nمن فوائد الاستخراج:\nفيه المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما.","vol":"9","page":33},{"text":"٣٥٣٥ - حدثنا سعيد بن مسعود (^١)، حدثنا أبو عاصم (^٢)،\n⦗٣٤⦘ حدثنا أبو بكر النَّهْشَلي (^٣)، عن عبد الرحمن بن الأسود، بمثله (^٤).\n_________\n(^١) ابن عبد الرحمن المروزي.\n(^٢) الضَحَّاك بن مخلد.\n(^٣) هو الكوفي، قيل: اسمه عبد الله بن قِطَاف، -بكسر القاف وتخفيف الطاء- وقيل: وهب، وقيل: معاوية، قال الذهبي في الميزان (٤/ ٤٩٦): \"في اسمه أقوال، ولا يكاد يعرف إلا بكنيته\" ت / ١٦٦ هـ، (م ت س ق).\nو\"النَّهْشَلي\" -بفتح النُّون، وسكون الهاء، وفتح الشين المعجمة، وفي آخرها اللَّام- هذه النسبة إلى بني نَهْشَل.\nانظر: الأنساب (٥/ ٥٤٦)، وفي \"اللُّباب لابن الأثير\": هذه النسبة إلى نهشل ابن دارم بن مالكٍ ابن حنظلة … بطن كبير من تميم (٣/ ٣٣٨).\n(^٤) أخرجه مسلم من طريقين عن عبد الرحمن بن الأسود، وهو موضع الالتقاء مع صحيح مسلم.\nانظر: ح / ٣٥٣٣، ٣٥٣٤، وانظر: صحيح مسلم مع شرح المنهاج (٨/ ٣٤٠، ٣٣٩).","vol":"9","page":33},{"text":"٣٥٣٦ - حدثنا محمد بن عبد الملِك الواسِطِيّ (^١)، حدثنا عُثمان بن الهَيثم (^٢)، ح.\nوحدثنا العبَّاس بن محمد (^٣)، حدثنا روحٌ (^٤)، أخبرنا ابن جُريج (^٥)، قال:\n⦗٣٥⦘ أخبرِني عُمر بن عبد الله بن عروة (^٦)، أنَّه سمعَ عُروة، والقاسم يُخبران، عن عائشة أنها قالت: \"طيَّبْتُ رسول الله ﷺ بيديَّ بِذَرِيرةٍ (^٧) في حجة الوداع للحِلِّ والإحْرَام (^٨) (^٩) \".\n_________\n(^١) أبو جعفر الدَّقيِقي.\n(^٢) ابن جهم العبدي البصري. ت / ٢٢٠ هـ.\n(^٣) ابن حاتم بن واقد الدُّورِيّ، أبو الفضل البغدادي.\nوالدُّوري: -بالدال المهملة المضمومة، والراء المهملة المكسورة-، نسبة إلى مواضع وحرفة، والدور محلة وقرية أيضًا ببغداد. الأنساب للسمعاني (٢/ ٥٠٣، ٥٠٥).\n(^٤) ابن عُبادة بن العلاء القَيسي.\n(^٥) موضع التقاء إسناد المصنف مع مسلم، وابن جريج هو: عبد الملك بن عبد العزيز =\n⦗٣٥⦘ = ابن جريج القُرشي الأموي أبو الوليد المكِّي، ت / ١٤٩ هـ - وقيل ١٥٠ هـ، وجُرَيج: بضم الجيم وفتح الراء، الإكمال لابن ماكولا (٢/ ٦٦ - ٦٧).\n(^٦) ابن الزبير بن العَوّام، الأسدي، المدني.\nقال ابن سعد: \"كان قليل الحديث\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"مقبول\"، وهو من رجال الصحيحين، وقد توبع هنا فروايتُه مقبُولة.\nانظر: الطبقات الكبرى (التكملة ٩/ ٢٣٣)، الثقات (٧/ ١٦٦)، الجمع بين رجال الصحيحين (١/ ٣٤١)، تقريب التهذيب (ت ٥٥٤٠).\n(^٧) ذَريرة: بمعجمة وراءين بوزن عظيمة، وهي نوع من الطيب مركَّب، قال الدَّاودي: تُجمع مفرداته ثم تسحق وتنخل، ثم تذر في الشعر والطوق، فلذلك سميت ذَرِيرة، كذا قال، وعلى هذا فكلُّ طيبٍ مركَّبٍ ذَرِيرةٌ، لكن الذَّريرة نوع من الطيب مخصوص يعرفه أهل الحجاز وغيرهم، وجزم غير واحد منهم النووي بأنه فُتَاتُ قَصَبِ طيبٍ يجاء به من الهند. فتح الباري (١٠/ ٣٨٤)، والمنهاج للنووي (٨/ ٣٤١)، وانظر غريب الحديث للحَربي (١/ ٢٥٩)، والنهاية لابن الأثير (٢/ ٣٩٤).\n(^٨) الإحرام: الإهلال بالحج أو بالعمرة ومباشَرة أسْبابهما وشُروطهما من خَلْع المَخِيط واجتِناب الأشياء التي مَنَعها الشرع كالطِّيب والنكاح والصَّيد وغير ذلك.\nانظر: النهاية في غريب الحديث (١/ ٩٤١).\n(^٩) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٧، ح ٣٥) عن محمد بن حاتم، وعبد بن حُميد، كلاهما، عن محمد بن بكر، عن ابن جريج به، =\n⦗٣٦⦘ = بمثل لفظ المصنِّف، وأخرجه البخاري في كتاب اللباس (ص ١٠٤٠، ح ٥٩٣٠)، عن عثمان بن الهيثم، أو محمدٌ -شكٌ من البخاري، قال البَيهقي: يقال: هو ابن يحيى الذُّهلي- عن ابن جريج بِمثْل لفظ المصنِّف أيضًا، وأخرجه أحمد (٦/ ٢١٠)، عن روح ومحمد بن بكر والأنصاري، عن ابن جريج به، بمثل لفظ المصنف، ولكن سمَّاه الأنصاريُّ عمرًا، وكرَّر أبو عوانة حديث الدقيقي، وحديث العباس بن محمد سيأتي في باب لاحق برقم / ٤١١٧.\nانظر: السنن الكبرى للبيهقي (٥/ ٣٤)، إتحاف المهرة (١٧/ ١٤٧).","vol":"9","page":34},{"text":"٣٥٣٧ - حدثني محمد بن عمران الهَمَذاني (^١)، حدثنا القاسم ابن الحكم يعني العُرَنيَّ (^٢)، وحدثنا يحيى بن إسحاق بن إبراهيم بن سَافِري (^٣)، حدثنا عليُّ بن قادم (^٤)، قالا: حدثنا مِسْعر (^٥)، عن\n⦗٣٧⦘ إبراهيم بن محمَّد بن المنتشر (^٦)، عن أبيه، عن عبد الله بن عُمر أنه قال: إني لأَكرهُ أن أُصبح أتضمَّخُ (^٧) بطيبٍ محرمًا؛ لأن أطَّلِيَ (^٨) بقَطِران (^٩) أحبُّ إلي من ذلك، قال: فدخلت على عائشة فقالت: \"قد طيَّبتُ رسول الله ﷺ وطاف في نسائه وأصبحَ محرمًا\" وهذا لفظ القاسم، وقال علي بن قادم: إني لأكره أن أصبح محرمًا أنتضِحُ (^١٠) طيبًا ولأن أطَّلِيَ بقَطِران أحبُّ إلي من ذلك، فدخلت على عائشة فقالت:\n⦗٣٨⦘ \"كنتُ أطيِّب رسول الله ﷺ-ثم يطوف على نسائه ويصبحُ محرمًا (^١١) \".\n_________\n(^١) ابن حبيب بن القاسم، القرشي، إمام مسجد جامع هَمَذان.\nقال ابن أبي حاتم: \"كتب إليّ ببعض حديثه، وهو صدوق\"، وذكره ابن حبان في ثقاته.\nانظر: الجرح والتعديل (٨/ ٤١ - ٤٢)، الثقات (٩/ ١٤٧).\n(^٢) ابن كثير بن جُنْدب العُرَنيَّ.\n(^٣) أخو أيُّوب، وسافِري -بفتح السين المهملة وكسر الفاء بينهما الالف، وفي آخرها الراء- ت / ٢٦٨ هـ. قال الخطيب وابن الجوزي: \"وكان ثقة\".\nانظر: تاريخ بغداد (١٤/ ٢١٩)، والمنتظم لابن الجوزي (٥/ ٦٥).\n(^٤) هو الخُزاعي، أبو الحسن الكوفي.\n(^٥) ابن كِدَام الهِلَالي العامريّ، أبو سلمة الكوفي، ت / ١٥٥ هـ، وهو موضع التقاء إسناد المصنف مع إسناد مسلم. التقريب (ت ٧٤٤٣).\n(^٦) ابن الأجدع الهَمْداني الكوفي. انظر: تهذيب الكمال (٢/ ٨٣).\n(^٧) التَّضَمُّخ: التلَطُّخُ بالطِّيب والإكثار منه، حتى كأنَّما يَقْطُر.\nانظر: النهاية لابن الأثير (٢/ ٢٠٨)، لسان العرب (٣/ ٣٦)، العين لخليل بن أحمد (٤/ ١٨١)، الصِّحاح للجَوهَري (١/ ٤٢٦).\n(^٨) أطَّلِيَ: الطاء واللام والحرف المعتل أصلان صحيحان، أحدهما يدلُّ على لطْخ شيءٍ بشيءٍ، والآخر على شيءٍ صغيرٍ كالولدِ للشَّيءِ، فالأوَّلُ طَليْتُ الشَّيءَ بالشَّيء، أَطْليه، واطَّليتُ بالشَّيءِ أَطَّلِي به.\nانظر: معجم مقاييس اللغة لابن فارس (ص ٥٩٧).\n(^٩) قَطران: دهن يُدَّهن به الإبل من الجرب.\nانظر الفائق للزمخشري (٣/ ١٩٩)، مشارق الأنوار على صحاح الآثار للقاضي عياض (١/ ٦٢٨)، فيض القدير للمناوي (٦/ ٢٩٣).\n(^١٠) أنتضحُ: أي أنضح طيبًا، قال الزبيدي في تاج العروس (٧/ ١٨٣): \"وفي حديث الإحرام: ثم أصبَح مُحْرِمًا يَنْضحُ طِيبًا أَي يَفوح، وأصْلُ النَّضْح الرَّشْح فشبَّه كَثْرةَ ما يَفوح من طِيبه بالرَّشْح\". وانظر لسان العرب (٢/ ٦١٨).\n(^١١) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٥٠، ٤٩) عن أبي كريب، عن وكيع، عن مسعر وسفيان، وعن سعيد بن منصور، وأبي كامل، كلاهما عن أبي عوانة الوضَّاح اليَشكُري، ثلاثتهم عن إبراهيم بن محمد بن المنتشر به، بنحو لفظ المصنف، وفي طريق أبي عوانة سؤال محمدِ بن المنتشر ابنَ عمرَ عن الطِّيب عند الإحرام، وذكر قوله لعائشة ﵂، وانظر الحديث التالي.\nمن فوائد الاستخراج: روى الحديث بلفظين مختلفين، لكل منهما مدلول خاص، ويترتب على اختلافهما تنوع الاستدلال في الفقه. فاللفظ الأول يدل على أن فعل التطييب قد وقع مرة واحدة، بينما اللفظ الثاني يدل على الاستمرار.","vol":"9","page":36},{"text":"٣٥٣٨ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا شعبة (^٢)، عن إبراهيم بن محمد بن المُنْتَشِر قال: سمعت أبي يحدِّثُ، عن عائشة أنَّها قالت: \"كنتُ أُطيِّب رسول الله ﷺ ثُمَّ يطوف على نسائه ثم يصبحُ محرمًا يَنْضحُ (^٣) طيبًا (^٤) \".\n_________\n(^١) سليمان بن داود الطيالسي، صاحب المسند.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ينضحُ: بالحاء المهملة، أي يفوح طيبًا، وفي صحيح مسلم: \"ينضخ طيبًا\" قال النووي: \"كله بالخاء المعجمة، أي يفُور منه الطيب، ومنه قوله تعالى: ﴿فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ﴾ [الرحمن: ٦٦]، هذا هو المشهور أنه بالخاء المعجمة، ولم يذكر القاضي غيره، وضبطه بعضهم بالحاء المهملة وهما متقاربان في المعنى، قال القاضي: \"قيل: النَّضخ بالمعجمة أقلُّ من النَّضح بالمُهْملة، وقيل عكسه، وهو أشهر وأَكثر\". شرح النووي على مسلم (٨/ ٣٤١).\n(^٤) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٩، =\n⦗٣٩⦘ = ح ٨٤٩) عن يحيى بن حَبيب الحَارثي، عن خالد بن الحارث، عن شعبة به، بمثْل لفظ المصنف إلا أن فيه \"ينضخ\" بالخاء المعجمة، وأخرجه البُخاري في كتاب الطهارة (ص ٤٨) عن محمد بن بشَّار، عن ابن أبي عَديٍّ، ويحيى بن سعيد، كلاهما عن شعبة، وعن أبي النُّعمان، عن أبي عوانة، كلاهما عن إبراهيم بن محمد بن المنتشر بنحوه.","vol":"9","page":38},{"text":"٣٥٣٩ - حدثنا الصغاني (^١)، حدثنا روح (^٢)، حدثنا شعبة (^٣)، عن إبراهيم بن محمد بن المنتشر، عن أبيه قال: فذكرت ذلك لعائشة فقالت: يرحم الله أبا عبد الرحمن \"لقدْ كنتُ أطيِّبُ رسول الله ﷺ ثُمَّ يطوف على نسائه ثم يصبح محرمًا ينْضَحُ طِيبًا (^٤).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هو رَوْح بن عُبادة القَيْسي.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٣٨.\n(^٤) أخرجه مُسْلم عن يحيى بن حبيب، عن خالد بن الحارث، عن شعبة به، انظر الحديث قبله.","vol":"9","page":39},{"text":"٣٥٤٠ - حدثني أبو جعفر التِّرمذي (^١)، حدثنا إبراهيم بن المنذر،\n⦗٤٠⦘ حدثنا ابن أبي فديك (^٢)، حدثنا الضحاك (^٣)، عن أبي الرِّجَال (^٤)، عن (أمِّه (^٥»، عن عائشة أنَّها قالت: \"طيَّبتُ رسول الله ﷺ حين أحرَمَ ولحلِّه قبل أن يُفيضَ بأطيبِ ما وجدتُ (^٦) \".\n_________\n(^١) محمد بن أحمد بن نصر أبو جعفر الترمذي الفقيه الشافعي، قال الدارقطني: \"ثقة مأمون ناسك\"، وقال أيضًا: \"لم يكن للشافعية بالعراق أرأس منه ولا أورع، وكان صبورًا على السفر\"، وقال الخطيب البغدادي: \"وكان ثقة من أهل العلم والفضل والزهد في الدنيا\"، وقال الذهبي: \"الإمام، العلامة، شيخ الشافعية بالعراق في وقته\".\nانظر: سؤالات الحاكم للدارقطني (١/ ١٤٩)، تاريخ بغداد (١/ ٣٦٦)، سير أعلام النبلاء (١٣/ ٥٤٥).\n(^٢) ملتقى الإسناد مع مسلم، واسمه: محمد بن إسماعيل بن مسلم بن أبي فُدَيْك -بالفاء مصغَّر- الدِّيلي مولى بني الدِّيل.\n(^٣) ابن عُثمان بن عبد الله بن خالد بن حزام الأسدي الحِزامي -بكسر أوله والزاي- أبو عثمان المدني الكبير.\n(^٤) محمد بن عبد الرحمن بن حارثة، الأنصاري، أبو الرِّجال -بكسر الراء وتخفيف الجيم- ثقة من الخامسة. تقريب التهذيب (ت ٦٨٢٩).\n(^٥) في نسخة (م) \"عن أبيه\"، وهو خطأ، والتصويب من إتحاف المهرة، وتحفة الأشراف، وأمه: عمرة بنت عبد الرحمن بن سعد بن زرارة الأنصارية، ت / قبل المائة.\nانظر: تحفة الأشراف (١٢/ ٤١٧)، إتحاف المهرة (١٧/ ٧٤٥)، التقريب (١١٧١٢).\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب الطيب للمحرم عند الإحرام (٢/ ٨٤٧، ح ٣٨) عن محمد بن رافع، عن ابن أبي فديك به، بمثل لفظ أبي عوانة إلا أن فيه \"لحُرمه حين أحرم\"، ولم أقف على من روى هذا الحديث عن أبي الرِّجال عن عمرة إلا الضحاك بن عثمان، أما عن عمرةَ فرواه عدة من الرواة، فأخرجه الطَّحاوي عن يونس، عن ابن وهب، عن أسامة بن زيد عن أبي بكر بن محمد، عن عمرة به.\nانظر: شرح معاني الآثار (٢/ ١٣٠).","vol":"9","page":39},{"text":"<span data-type='title' id=toc-559>بابُ الأمكنة التي رأى يونس وموسى صَلوات الله عليهما أجمعين ما رآهما يُلبِّيان (^١)، وصِفَتهما، ورفع صوتِهما بالتَّلْبية، ومُهَلُّ (^٢) عيسى ابن مريم ﷺ</span>-\n_________\n(^١) هكذا في الأصل (م)، ولم يظهر لي وجه هذه العبارة، ولعلّ الأوضح أن يقال: \"باب الأمكنة التي رأى يونس وموسى صلوات الله عليهما أجمعين فيها، رآهما يلبيان\"، وذلك أن صلة الموصول لا بدّ أن يكون فيها ضمير (العائد) مطابق للموصول، ولا يوجد العائد فيما كتب حسب المخطوط. انظر شَرْح شُذُور الذَّهَب (٢/ ٣٠٢).\n(^٢) والمُهَلُّ بضم الميم وفتح الهاء موضعُ الإِهْلال، وهو الميقات الذي يُحْرِمون منه، ويقع على الزمان والمكان، وأصل الإهلال رفع الصوت، وكلُّ رافع صوته مُهِلٌّ.\nانظر: غريب الحديث لابن الجوزي (٢/ ٣٧٩)، لسان العرب (١٥/ ١٢٠).","vol":"9","page":41},{"text":"٣٥٤١ - حدثنا الصغاني، حدثنا الحسن بن مُوسى الأشْيَب، حدثنا حمَّاد بن سلمة، عن داود بن أبي هند (^١)، عن أبي العالية (^٢)، عن عبد الله ابن عبَّاس، أن رسول الله ﷺ أتى على وادِي الأزرق (^٣) فقال: \"ما هذا\n⦗٤٢⦘ الوادي؟ \" فقيل: وادي الأزرق، فقال: \"كأنِّي أنظرُ إلى موسى بن عمران مُنْهبطًا له جُؤَارٌ (^٤) إلى ربّه بالتّلبية\" ثم أتى على ثنيَّة (^٥) فقال: \"ما هذه الثنيَّة؟ \" فقيل: ثنِيَّة كذا وكذا، فقال: \"كأني أنظرُ إلى (*يونس*) (^٦) بن متَّى على ناقة حمراءَ جَعْدة (^٧) خِطَامُها من لِيفٍ (^٨) وهو يُلبي وعليه جُبَّة (^٩) من صُوف (^١٠) \".\n_________\n(^١) ملتقى الإسناد مع مسلم، واسم أبي هند دينار بن غُذَافر، ويقال: طَهمان القُشَيري البصري.\n(^٢) رُفيع بن مهران، الرِّياحي.\n(^٣) بالراء المهملة بعد الزاي ثم قاف أفعل من الزرقة، وهو موضع خلف أَمَجُ إلى مكة بمِيل، وأَمَجُ -بالتحريك- يعرفُ اليوم بِخليص، وادٍ زراعيٌّ على مائة كيل من مكة شمالًا على الجادَّة العظمى.\nانظر: معجم ما استعجم من البلاد (١/ ١٤٦)، معجم البلدان (١/ ١٦٨)، معجم =\n⦗٤٢⦘ = المعالم الجغرافية للبلادي (ص ٣١).\n(^٤) جُؤَار -بضمِّ الجيم وفتح الهمز-: رفع الصَّوت مع تضرُّع واستغاثة.\nانظر: غريب الحديث لابن الجوزي (١/ ١٣٣)، النهاية (١/ ٦٦٣)، لسان العرب (٤/ ١١٢).\n(^٥) الثَّنِيَّةُ: الأرض ترتفعُ وتغلُظ، والثنية في الجَبل العَقَبة فيه أو طريقه.\nانظر: غريب الحديث لابن قتيبة (٣/ ٦٩٨)، القاموس المحيط (ص ١١٦٦).\n(^٦) تصحف في نسخة (م) إلى موسى، فضرب عليه الناسخ، وكتب الصواب في الهامش الأيمن.\n(^٧) جَعْدة: مجتمعة الخلق شديدة الأسْر، النهاية (١/ ٧٦٧)، مشارق الأنوار (١/ ٣٠٦).\n(^٨) ليف: بكسر اللام، قشر النخلة المجاور للسَّعف، القطعة منها: ليفة، والخِطام كلُّ ما وُضِعَ على أنف البعير ليُقتادَ به.\nانظر: القاموس المحيط (ص ٧٨٨، ١٠١٨)، لسان العرب (٩/ ٣٢٢)، المعجم الوسيط (ص ٨٥٠).\n(^٩) الجُبَّة: ثوب سابغ واسع الكُمَّين، مشقوق المُقَدَّم يلبس فوق الثياب.\nانظر: المُعجم الوسيط (ص ١٠٤).\n(^١٠) أخرجه مسلم في كتاب الإيمان -باب ذكر الأنبياء ﵈ (١/ ١٥٢، =\n⦗٤٣⦘ = ح ٢٦٨)، عن أحمد بن حنبل، وسُريج بن يونس، عن هشيم، عن داود بن أبي هند به، بنحو لفظ المصنِّف.\nوأخرجه الحاكم في المستدرك على الصحيحين (٢/ ٣٧٣) والبيهقي في شُعب الإيمان (٣/ ٤٤٠) من طريقه، وابن بِشران في الأمالي (٢/ ٣١٥)، من طُرق عن الحسن بن موسى الأشْيب به، ولفظ البيهقي مثل لفظ المصنف، وأخرجه أبو يعلى الموصلي (٦/ ٩٧)، وابن حبان (١٤/ ١٠٣)، من طُرُقٍ عن حمَّاد بن سَلمة به.","vol":"9","page":41},{"text":"٣٥٤٢ - حدثنا يوسفُ القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، حدثنا ابن أبي عَدِيٍّ (^٣)، عن داود بن أبي هند، عن أبي العالية، عن ابن عباس قال: سرنا مع رسول الله ﷺ بين مكة والمدينة فمررنا بواد فقال: \"أيُّ واد هذا؟ \" قالوا: وادي الأزرق، قال: \"كأنِّي أنظر إلى موسى ﵇\" فذكر من لونه وشعره شيئًا لا يحفظُه داود \"واضعًا أصبعيه في أذنيه، له جُؤار إلى الله بالتلبية\" ثم سِرْنا حتى أتينا على ثَنِيَّة فقال: \"أي\n⦗٤٤⦘ ثنية هذه؟ \" قالوا: ثنِيَّة لِفْت (^٤)، قال: \"كأني أنظر إلى يونس على ناقة حمراء عليه جُبَّة صوف خطام ناقته خُلْبَة (^٥) قد انحدر في هذا الوادي ملبِّيًا (^٦) \".\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري الأصل، أبو محمد القاضي البغدادي، وهو الذي قتل الحلَّاج.\n(^٢) هو: محمد بن أبي بكر بن علي بن عطاء بن مقدم المُقدّمي، أبو عبد الله البصري.\n(^٣) هو: محمد بن إبراهيم بن أبي عَدِيٍّ السُّلَمي ت / ١٩٤ هـ.\nوثقه ابن معين، وأبو حاتم، والنسائي، وابن حجر.\nانظر: تاريخ عثمان بن سعيد الدارمي (ص ٦٤، ح ١٠٦)، الجرح والتعديل (٧/ ١٨٦)، تهذيب الكمال (٢٤/ ٣٢١)، التقريب (ت ٦٣٩٥).\n(^٤) لِفْت: بكسر اللام وسكون الفاء، وفيها وجهان آخران، وهما: فتح أوله وسكون الثاني، وفتح أوله وفتح الثاني، وادٍ قريب من هَرْشَى عَقبة بالحجاز بين مكة والمدينة، وهي الآن ثنية تشرف على خليص من الشمال، يطؤها الدرب بينه وبين قديد، سلكها رسول الله ﷺ في مهاجرته، وتسمى اليوم \"الفَيْتُ\"، ولعله تحريفًا للفيت بالتصغير ..، وقد هجرت لفت من زمن، ولم تعد مطروقة، وعند ما عبد الطريق تجاهلها وتركها وأخذ عنها يسارًا في حرَّة لم تكن مطروقة من قبل.\nانظر: معجم البلدان (٥/ ٢٠)، شرح النووي (٢/ ٤٠٠)، مشارق الأنوار (١/ ٧٢٥)، المعالم الجغرافية الواردة في السيرة النبوية (ص ٣٩٣).\n(^٥) خُلْبة: بضم الخاء المعجمة، وسكون اللام، اللِّيف، أي جعل لها خطام من حبل ليف. انظر: النهاية لابن الأثير: (٢/ ١٣٧)، مشارق الأنوار (١/ ٤٦١).\n(^٦) أخرجه مسلم في كتاب الإيمان -باب ذكر النَّبيّ ﷺ والأنبياء ﵈ (١/ ١٥٢ ح ٣٦٩) عن محمد بن المثنّى، عن ابن أبي عدّيٍّ بنحوه.","vol":"9","page":43},{"text":"٣٥٤٣ - حدثنا حماد بن الحسن بن عنبسة أبو عبد الله [¬*] الوراق، حدثنا أزهر بن سعد (^١)، عن ابن عون (^٢)، عن مجاهد (^٣) قال: ذكروا عند\n⦗٤٥⦘ (ابن عباس (^٤» الدَّجَّال فقالوا: إنه مكتوب بين عينيه ك ف ر، قال ابن عباس: لم أسمعه قال ذاك ولكنه قال: \" [أمَّا (^٥)] إبراهيمُ فانظروا إلى صاحبكم، وأما موسى فرجلٌ آدمُ (^٦) جَعْدٌ (^٧) على جمل أحمر مخطُوم بخُلْبة، كأني أنظر إليه قد انحدر (^٨) الوادي يُلبي (^٩) \".\n_________\n(^١) هو أزهر بن سعد السَّمَّان أبو بكر البصري.\n(^٢) موضع التقاء إسناد المصنف مع إسناد مسلم، وهو: عبد الله بن عون بن أَرْطَبَان المُزَني مولاهم، أبو عون البصري.\n(^٣) هو: مجاهد بن جبير، أبو الحجاج، المخزومي مولاهم، المكي.\n(^٤) في نسخة (م) ابن عياش، والتصويب من إتحاف المهرة (٨/ ٢٤)، وصحيح مسلم.\n(^٥) في (م): تصحّف \"أمَّا\" إلى \"أخبرنا\"، والتصويب من صحيح مسلم (١/ ١٥٣).\n(^٦) آدَمُ: بالمدِّ، أي: أسمر. فتح الباري (٦/ ٤٢٩).\n(^٧) الجَعْد: يحتمل معنيين، أولهما: شديدُ الخلق مجتمعه مكتنز الجسم، وثانيهما: جعودة الشعر ضدّ السبوطة والاسترسال، كشعر السّودان.\nانظر: مشارق الأنوار (١/ ٣٠٦)، لسان العرب (٣/ ١٢١)، شرح النووي على مسلم (٢/ ٣٩٧)، وانظر غريب الحديث للهروي (١/ ٣٨٩).\n(^٨) هكذا في نُسْخة (م)، ولم أقف في كتب اللغة على شيء يدل أن فعل \"انحدر\" يتعدى إلى المفعول به بدون حرف الجر، ولعلّ الأقرب: \"انحدر في الوادي\" كما في مسلم والحديث قبله.\n(^٩) أخرجه مسلم في كتاب الإيمان -باب ذكر النبي ﷺ الأنبياء ﵈ (١/ ١٥٢، ح ٢٧٠) عن محمد بن المثنى، عن ابن أبي عديٍّ، عن ابن عون بنحوه، وأخرجه البخاري في الحج -باب التلبية إذا انحدر في الوادي- (ص ٢٥٢، ح ١٥٥٥)، وفي اللباس -باب الجعد- (ص ١٠٣٨، ح ٥٩١٣) عن محمد بن المثنى بنحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا هنا وفي مطبوعة دار المعرفة (٣٦٨٤): (أبو عبد الله)، وهي كذلك في الأصل الخطي المحفوظ بدار الكتب المصرية (٣/ ق ٦٩/ ب)، ووضع فوق العين فتحة!، وهذه النسخة بها الكثير من التصحيفات، والصواب: (أبو عبيد الله)، كما في إتحاف المهرة (٨٨٢٠) وأصوله الخطية، وكذا في مصادر ترجمة الراوي، وقد فات الحافظ عزوه لأبي عوانة.","vol":"9","page":44},{"text":"٣٥٤٤ - حدثنا يونس بن عبد الأعلى، حدثنا سفيان بن عيينة (^١)،\n⦗٤٦⦘ عن الزهري، عن حنظلة الأسلمي (^٢)، سمع أبا هريرة يقول: قال النَّبِيّ ﷺ: \"والذي نفسي بيده ليُهِلَّنَّ ابنُ مرْيم\" ح.\nوحدثنا عيسى بن أحمد (^٣)، حدثنا بشر بن بكر (^٤)، ح.\nوأخبرني العباس بن الوليد، أخبرني أبي (^٥) قالا: حدثنا الأوزاعي، قال: حدثني ابن شهاب (^٦)، عن حنظلة، عن أبي هريرة، أن رسول الله ﷺ قال: \"ليُهِلَّنَّ ابن مريم بفَجِّ الرَّوْحاء (^٧)\n⦗٤٧⦘ حاجًّا أو معتمرًا أَوْ ليثْنِيَنَّهُما (^٨) (^٩) \".\n_________\n(^١) ملتقى الإسناد مع مسلم.\n(^٢) ابن علي، ابن الأسْقع، الأسْلمي المَدني.\n(^٣) العَسْقلاني، أبو يحيى البلخي.\n(^٤) التِّنِّيسي -بكسر التاء المثناة من فوق وكسر النون المشددة، والياء المثناة من تحت والسين المهملة- نسبة إلى مدينة بديار مصر قرب دمياط، أبو عبد الله البحلي.\nالأنساب للسمعاني (١/ ٤٨٧).\n(^٥) هو الوليد بن مزيد العذري أبو العباس البيروتي.\n(^٦) ملتقى الإسناد مع مسلم.\n(^٧) فَجّ الروحاء: بفتح الفاء وتشديد الجيم، وهو الطريق الواسع، وسميت الرَّوحاءُ روحاءَ لانفتاحها وسعتها، وهو موضع على الطريق بين المدينة وبدر على مسافة أربعة وسبعين كيلًا من المدينة، نزلها رسول الله ﷺ في طريقه إلى مكة.\nانظر: شرح النووي على مسلم (٨/ ٤٥٨)، فتح الباري (١/ ١٢٦)، النهاية لابن الأثير (٣/ ٧٨٤)، معجم البلدان ٣/ ٨٧، وتاج العروس ٦/ ٤٢٨، مشارق الأنوار على صحاح الآثار (١/ ٥٩٨)، والمعالم الأثيرة (ص ١٣١)، المعالم الجغرافية في السيرة النبوية (١/ ١٠٧).\n(^٨) ليثنِينَّهما: بفتح الياء، وسكون الثاء، وكسر النون، وفتح الياء، وتشديد النون، أي يَجمع أو يقرن بينهما.\nانظر: شرح النووي (٨/ ٤٢٦)، ومشارق الأنوار (١/ ٢٤٨).\n(^٩) أخرجه مسلم في كتاب الحج -باب إهلال النبي ﷺ وهديه (٢/ ٩١٥، ح ٢١٦) عن سعيد بن منصور، وعمرو الناقد، وزهير بن حرب، جميعًا عن ابن عيينة بمثله، إلا أن فيه زيادة القسم: \"والذي نفسي بيده\"، وأخرجه أبو عمرو الداني في السُّنن الواردة في الفتن (ج ٦ / ص ١٢٤٥)، عن الحارث بن سليمان عن عُقبة بن علقمة عن الأوزاعي به.\nمن فوائد الاستخراج: فيه علوّ نسبي: المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما.","vol":"9","page":45},{"text":"٣٥٤٥ - حدثنا (شُعَيب بن شُعَيب) بن إسحاق (^١)، حدثنا مَروان (^٢)، حدثنا لَيثٌ (^٣)، عن الزُّهري، ح.\nوحدثنا الدقيقي، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا ابن أخي الزهري (^٤)، عن عمه (^٥)، ح.\n⦗٤٨⦘ وحدثنا محمد بن الصباح (^٦)، وابن مُهِلٍّ (^٧) قالا: حدثنا عبد الرزاق (^٨)، عن مَعمر، عن الزُّهري (^٩)، مثله.\n_________\n(^١) أبو محمد الدمشقي، ت / ٢٦٤ هـ، وثقه الذهبي، وقال الحافظ: \"صدوق\"، وقد تصحف في (م) إلى شعب بن شعب، والتصويب من إتحاف المهرة وغيره.\nانظر: الكاشف (٢/ ١٢)، التقريب (ت ٢٨١٨)، الإتحاف (١٤/ ٤٦٦).\n(^٢) ابن محمد بن حسّان الأسدي الطَّاطَري.\n(^٣) ابن سعد بن عبد الرحمن الفهمي المصري.\n(^٤) هو: محمد بن عبد الله بن مسلم، الزهري.\n(^٥) محمد بن مسلم بن شهاب الزهري، وهو ملتقى الإسناد مع مسلم.\n(^٦) هو محمد بن إسحاق بن الصبَّاح الصَّنعَاني، يُنسب إلى جده، لم أقف له على ترجمة، وقد روى عنه ابن المنذر في الأوسط، وابن الأعرابي في (معجمه): (١/ ٣٧٦، ح ٧١٩، ٧٣٣) وغيرهم، وأفاد محقق (المُعجم) عبد المحسن الحُسيني أنه لم يقف له على ترجمة، وكذلك الذين سبقوه في تحقيق ذلك (المعجم) - (١/ ٣٧٦)، وقد مرّ في أحاديث كثيرة عند أبي عوانة، ونسبه إلى الصنعاني، انظر على سبيل المثال: الجزء الذي قام بتحقيقه د. محمّدي ح ٢٢٢٩، والجزء الذي قام بتحقيقه الشيخ عباس ح ٤٤٥، ٥٧٨، ٦١٢، كما جاء مقرونًا مع ابن مُهِلّ ومصرحًا باسمه: (محمد ابن إسحاق بن الصباح) في القسم الذي حققه د. هاني فقيه (ح / ٧٩٩٦).\n(^٧) هو محمد بن عبد الله بن مُهِلّ -بضم الميم وكسر الهاء، وتشديد اللام-.\n(^٨) الحديث في مصنَّفه (١١/ ٤٠٠).\n(^٩) الزهري ملتقى الإسناد مسلم، وقد أخرج مسلم هذا الحديث في كتاب الحج -باب إهلال النَّبيِّ ﷺ وهديه- (٢/ ٩١٥) عن قتيبة عن ليث، وعن حرملة، عن ابن وهب، عن يونس، كلاهما عن الزهري به، وأحال لفظه على حديث سفيان بن عيينة عن الزهري.\nمن فوائد الاستخراج:\n• فيه العُلوُّ النسبي: المساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما.\n• نوع آخر من العُلوِّ النسبي: القُرب في الإسناد من إمام من أئمة الحديث، وهو هنا القرب من الإمام عبد الرزاق الصَّنعاني. انظر فتح المغيث (٣/ ٢٥).","vol":"9","page":47},{"text":"<span data-type='title' id=toc-560>باب بيان المكان الذي كان يبتدئُ رسول الله ﷺ فيه بالتَّلبية عند إحرامِه</span>","vol":"9","page":49},{"text":"٣٥٤٦ - حدثنا الصغاني، حدثنا عبد الله بن يوسف (^١)، أخبرنا مالك (^٢)، وأخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا حدثه، عن موسى بن عقبة، عن سالم بن عبد الله، عن أبيه أنه قال: بيداؤُكم! هذا الذي تكذبون على رسول الله ﷺ فيها \"ما أهلَّ رسول الله ﷺ إلا من عند المسجد\" يعني: مسجد ذي الحُليفة (^٣).\n_________\n(^١) التِّنِّيسي أبو محمد الكَلاعِي.\n(^٢) ملتقى إسناد المصنف مع إسناد مسلم، والحديث في موطئه برواية يحيى الليثي (٢/ ٤١٨).\n(^٣) أخرجه مسلم في كتاب الحج -باب أمر أهل المدينة بالإحرام من عند مسجد ذي الحُليفة- (٢/ ٨٤٣، ح ٢٣) عن يحيى بن يحيى عن مالك بمثله، وأخرجه البخاري في كتاب الحج -باب الإهلال عند مسجد ذي الحُليفة (ص ٢٥٠، ح ١٥٤١) عن القعنبي عن مالك بنحوه، وذو الحُليفَة -بضم الحاء وفتح اللام والفاء- كأنه تصغير حلفة: من أشهر ما يتردد في تاريخ المدينة والسيرة، وهو ميقات أهل المدينة ومن مر به من غيرهم، وشهرته تغني عن المزيد، يبعد عن المدينة على طريق مكة، تسعة أكيال جنوبًا وهي اليوم بلدة عامرة، فيها مسجده ﷺ، وتعرف عند العامة بآبارِ علي.\nانظر: مشارق الأنوار على صحاح الآثار (١/ ٤٣٣)، المعالم الجغرافية في السيرة النبوية (ص ١٠٤).\nمن فوائد الاستخراج: =\n⦗٥٠⦘ = روى المصنِّف هذا الحديث من طريق عبد الله بن يوسف التِنِّيسي، وهو من أوثق من روى موطأ مالك بعد القَعنبي كما قال ابن معين، وقال مرة: \"ما بقي على أديم الأرض أحد أوثق في الموطأ من عبد الله بن يوسف\"، وقد توفي قبل يحيى بن يحيى سنة ٢١٨ هـ.","vol":"9","page":49},{"text":"٣٥٤٧ - حدثنا أبو أمية (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا زهير (^٣)، حدثنا موسى بن عقبة (^٤)، قال: حدثني سالم، قال: سمعت عبد الله بن عمر قال: ذكرت البيداء (^٥) والإهلال منها، بلغ قوله في ذلك أن يقول: البيداء الذي تكذبون فيها على رسول الله ﷺ \"والله ما أهلَّ رسول الله ﷺ إلا من عند مسجد ذي الحُليفة (^٦) \".\n⦗٥١⦘ ورواه حاتمٌ، عن موسى إلا أنه قال: \"ما أهلَّ إلَّا من عند الشجرة حين قام بعيره (^٧) \" وأما ابن عيينة، فرواه عن موسى، كما رواه مالك (^٨).\n_________\n(^١) محمد بن إبراهيم بن مسلم الخزاعي، الطَّرْسُوسِي.\n(^٢) هو: أحمد بن عبد الله بن يونس التميمي، أبو عبد الله الكوفي.\n(^٣) ابن معاوية.\n(^٤) ملتقى الإسناد مع مسلم.\n(^٥) البيداء: لغة: المَفازةٌ لا يكون فيها شيء، والمقصود هنا من البيداء: الصحراء الواسعة تقع في الجنوب الغربي من المدينة المنورة، على بعد تسعة كيلو مترات تقريبًا، لا ينبت فيها شيء، ويفصلها الطريق المؤدي إلى جدة ومكة المكرمة إلى قسمين، جنوبي وشمالي، وأول البيداء عند آخر ذي الحليفة.\nانظر: غريب الحديث لابن الجوزي (١/ ٩٦)، تاريخ معالم المدينة المنورة قديمًا وحديثًا لأحمد ياسين الخياري (ص ٢٤٠).\n(^٦) أخرجه مسلمٌ في كتاب الحج -باب التلبية وصفتها ووقتها- (٢/ ٨٤٢، ح ٢٠) عن =\n⦗٥١⦘ = محمد بن عبّاد، عن حاتم، عن مُوسى بن عُقبة بنحوه، وأخرجه الطبراني في المعجم الكبير (١٢/ ٢٩٧) عن أحمد بن يونس به.\n(^٧) رواية حاتم عند مسلم كما تقدَّم آنفًا.\n(^٨) رواية سفيان بن عيينة عن موسى بن عقبة أخرجها أحمد في مُسنده (٢/ ١٠) عن سُفيان بن عيينة به.\nمن فوائد الاستخراج: ساق مسلم هذه الرِّواية من طريق حاتم بن إسماعيل، وهو وإن كان موثِّقوه كثيرون، إلا أن البعض تكلَّم فيه، فالنسائيُّ ضعَّفه، وذكر ابن المدينيّ أَنَّه: \"روى عن جعفر عن أبيه أحاديث مراسيل أسندها\"، أما أبو عوانة فساق الحديث من طريق زهير بن معاوية عن موسى بن عقبة، وزهير قال فيه شعيب ابن حرب: \"كان أحفظ من عشرين مثل شعبة\"، وقال ابن عيينة: \"عليك بزهير ابن معاوية فما بالكوفة مثله\".\nانظر تهذيب ابن حجر: (٢/ ١٢٩، ٣/ ٣٥١).","vol":"9","page":50},{"text":"٣٥٤٨ - حدثَنا محمد بن حيَّويه (^١)، حدثنا مُطَرِّف (^٢)، والقَعْنَبي، ويحيى (^٣)، عن مالك، ح.\n⦗٥٢⦘ وحدثنا أبو إسماعيل (^٤)، حدثنا القعنبي، عن مالك (^٥)، عن سعيد بن أبي سعيد يعني المقبري (^٦)، عن عُبيد بن جريج (^٧)، أنه قال لابن عمر: رأيتك تصنع أربعًا لم أر أحدًا من أصحابك يصنعها، قال: ما هن يا ابنَ جريج؟ قال: رأيتك لا تمَسُّ من الأركان إلا اليمانِيَّيْنِ، ورأيتك تلبس النِّعال السِّبْتية (^٨)، ورأيتُك تصبُغُ بالصُّفْرة (^٩)، ورأيتك إذا كنتَ\n⦗٥٣⦘ بمكَّة أهلَّ الناس إذا رأوا الهِلال، ولم تُهِلَّ أنت حتى كان يوم التروية، فقال ابن عمر: \"أما الأركان فإني لم أر النبِيّ ﷺ (يمَسُّ (^١٠» إلا اليمانيين، وأما النِّعال السِّبتية فإني رأيت النَّبِي ﷺ يلبس النِّعال التي ليس فيها شعر ويتوضأ فيها فأنا أحب أن ألبسها، وأما الصُّفرة فإني رأيت النَّبِيّ ﷺ يصبَغُ، فإني أحِبُّ أن أصبُغَ بها، وأمَّا الإهلال فإنِّي لم أر رسول الله ﷺ يهِلُّ حتَّى تنبَعِثَ به راحلتُه (^١١) \".\n_________\n(^١) هو: محمد بن يحيى بن موسى الإسفراييني، يلقب حيَّويه، وقيل بل هو لقب لأبيه يحيى.\n(^٢) هو: مطرف بن عبد الله بن مطرف اليساري، أبو مصعب المدني.\n(^٣) هو: يحيى بن يحيى بن بكر بن عبد الرحمن التميمي، أبو زكريا النَّيسابوري، ت / ٢٢٦ هـ.\nوثقه ابن راهويه، والنَّسائي، وابن حجر وغيرهم، قال الإمام أحمد: \"كان ثقة وزيادة\" وأثنى عليه خيرًا. =\n⦗٥٢⦘ = انظر: تهذيب الكمال (٣٢/ ٣١)، السير (١٠/ ٥١٢)، التقريب (ت ٨٦٣٧).\n(^٤) محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي.\n(^٥) موضع التقاء الإسناد مع مسلم، والحديث في موطئه من رواية الليثي عنه بمثله.\nانظر: الموطأ (٢/ ٤١٨ - ٤١٩).\n(^٦) اسم أبي سعيد: كَيسان المقبُري -نسبةً إلى مقبرة بالمدينة كان مجاورًا لها.\n(^٧) عُبيد بن جُرَيج التيمي، مولاهم المدني، ثقة، من الطبقة الثالثة.\nانظر: التاريخ الكبير للبخاري (٥/ ٤٤٤)، والتقريب (ت ٤٩٠٩).\n(^٨) منسوبة إلى السِّبْت بالكسر وهو جلد البقر، وقيل المدبوغة بالقُرَظ، وقيل: هو من السّبْت وهو الحَلقْ لأن الشّعر يُسْبَتُ عنه ويُزال، وذكر راوي الحديث عاصم عند الطرسوسي في مسند عبد الله بن عُمر، بأنَّ النِّعال السِّبتية تُحلقُ وتُدبغُ ليس فيها شعر.\nانظر: مسند عبد الله بن عمر للطرسوسي (ص ٢٢)، فتح الباري (١/ ١٢٩)، غريب الحديث لأبي عبيد (٢/ ١٥٠)، الفائق للزمخشري (٢/ ١٤٨).\n(^٩) تصبُغُ بالصفرة: بضم الباء وفتحها لُغَتان مشهورتان، أي تلوِّن وتغير بالصُّفرة، وهي الوَرْس والزَّعَفْران.\nانظر: شرح النووي على مسلم (٨/ ٣٣٤)، الفائق للزمخشري (٢/ ٢٨٤) لسان =\n⦗٥٣⦘ = العرب لابن منظور (٧/ ٣٥٨)، القاموس المحيط (ص ٣٩٦).\n(^١٠) تصحَّف في نسخة (م) إلى تلبس.\n(^١١) أخرجه مسلم في كتاب الحج -باب الإهلال من حيثُ تَنْبعث الراحلة (٢/ ٨٤٤، - ٨٤٥، ح ٢٥، ح ٢٦)، عن يحيى بن يحيى عن مالك بنحوه، وعن هارون بن سعيد الأيْليّ، عن ابن وهب، عن أبي صخر، عن ابن قُسيط، عن عُبيد بن جريج به، واختصر الحديث وقال: \"بهذا المعنى\" أي بمعنى حديث مالك، وأخرجه البخاري في كتاب الطهارة -باب غسل الرجلين في النعلين (ص ٣٣)، عن عبد الله بن يوسف، وفي كتاب اللباس -باب النعال السبتية- (ص ١٠٣١) عن القعنبي، كلاهما عن مالك بمثله، وأخرجه أيضًا.\nمن فوائد الاستخراج: أخرجه المصنف من طريق القعنبي ويحيى عن مالك، بينما أخرجه مسلم عن يحيى عن مالك، ورواية القعنبي عن مالك أعلى من رواية يحيى عنه، وكان ابن معين لا يقدم على القعنبي أحدًا في مالك، وقال ابن المدينيّ: \"لا أقدِّم من رواة الموطأ أحدًا على القَعْنَبي\".\nوربما لهذا أخرج البخاري رواية القَعْنبي في صحيحه. =\n⦗٥٤⦘ = انظر: الجرح والتعديل (٥/ ١٨١)، معرفة الثقات للعجلي (٢/ ٦١)، من كلام يحيى بن معين في الرجال (رواية الدقَّاق ص ١١٦)، الثقات لابن حبّان (٨/ ٣٥٣)، تهذيب الكمال (١٦/ ١٣٦)، سير أعلام النبلاء (١٠/ ٢٥٧)، تهذيب التهذيب (٦/ ٣٢)، تقريب التهذيب (ت ٤٠٠٩).","vol":"9","page":51},{"text":"٣٥٤٩ - حدثنا عُمر بن شَبَّة، وقُرْبُزان (^١)، قالا: حدثنا يحيى (^٢) عن عبيد الله بن عمر، قال: حدثني سعيد بن أبي سعيد (^٣)، عن جُريج، أو ابن جريج (^٤)، قلت لابن عمر: أربع خلال رأيتك تصنعهنَّ فقال: وما هنّ؟ قال: رأيتك تلبس هذه النِّعال السِّبتية، ورأيتك تصفِّر لحيتك، ورأيتك تستلم هذين الركنين اليمانيين لا تستلم غيرهما، ورأيتك لا تهلُّ حتى تضع رجلك في الغَرْز (^٥) وتستوي بك راحلتك، قال: \"أمَّا لِبْسي هذه النِّعال السِّبتية فإني رأيت رسول الله ﷺ يلبسها ويتوضأ فيها ويستحبُّها، و(أما) تصفيري لحيتي، فإني رأيت رسول الله ﷺ يصفِّر لحيته، وأما\n⦗٥٥⦘ استلامي هذين الركنين فإنى رأيت رسول الله ﷺ يستلمهما ولا يستلم غيرهما، وأما إهلالي فإني رأيت رسول الله ﷺ كان إذا وضع رجله في الغَرْز واستوتْ راحلته أهلَّ (١) \".\n_________\n(^١) هو: عبد الرحمن بن محمد بن منصور الحارثي، البصري، ثم البغدادي، أبو سعيد.\n(^٢) ابن سعيد الأنصاري.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٤٨.\n(^٤) هكذا في (م)، وفي إتحاف المهرة: \"شكَّ يحيى -فقال: عن ابن جريج أو جريح.\nانظر: إتحاف المهرة (٨/ ٥٧٨).\n(^٥) الغَرْز: بفتح العين وسكون الراء، هو للحمل كالرِّكاب في الفرس.\nانظر: غريب الحديث لابن الجوزي (٢/ ١٥٣)، مشارق الأنوار على صحاح الآثار للقاضي عياض (٢/ ٢٥٤).\n⦗٥٥⦘ = (١) أخرجه الإمام أحمد في مسنده (٢/ ١٧)، عن يحيى بن سعيد عن عبيد الله بن عمر به، وانظر تخريج الحديث السابق.\nمن فوائد الاستخراج: هذه طريق أخرى عن سَعيد المقبري، وهي طريق عبيد الله ابن عمر، وقد تقدم أن سعيدًا اختلط قبل موته، ورواية عبيد الله من أصح الروايات عنه، قال عبد الله بن أحمد: قال أبي: \"أصح الناس حديثًا عن سعيد المقبري ليث بن سعد، وعبيد الله بن عمر يقدم في سعيد\".\nانظر: شرح علل الترمذي لابن رجب (٢/ ٦٧٠).","vol":"9","page":54},{"text":"٣٥٥٠ - حدثنا (سعدان) بن يزيد البزَّاز (^١)، حدثنا إسحاق ابن يوسف، ح.\nوحدثنا أبو جعفر أحمد بن أبي رجاء (^٢)، وعبَّاس بن محمد (^٣)، ومحمَّد بن عيسَى (^٤)، قالوا: حدثنا حجاج (^٥)، ح.\n⦗٥٦⦘ وحدثنا محمد بن خُزيْمَة البصْري ابن أخت يزيد بن سنان (^٦)، حدثنا عثمان بن الهيثم (^٧)، ح.\nوحدثنا إبراهيم بن مرزوق (^٨)، حدثنا مكي (^٩)، كلهم عن ابن جريج (^١٠) قال: أخبرني صالح بن كَيْسَان، عن نافع، عن ابن عمر أنه كان يخبرُ: \"أنَّ النبِيّ ﷺ أهلَّ حينَ استوتْ به راحلتُه قائمةً (^١١) \".\n_________\n(^١) تصحَّف في نسخة (م) إلى سفيان، والتصويب من إتحاف المهرة، هو أبو محمد البزاز بزايين، البغدادي. إتحاف المهرة (٩/ ١٠٠).\n(^٢) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء أبو جعفر المِصِّيْصِي.\n(^٣) ابن حاتِم الدوري البغدادي.\n(^٤) محمد بن عيسى بن أبي موسى، أبو جعفر البغدادي الأبْواهي العطار الأبْرَشي.\n(^٥) ابن محمد المِصِّيْصِي، أبو محمد الأعور، وهو موضع التقاء المصنف مع مسلم.\n(^٦) محمد بن خزيمة بن راشد أبو عمرو البصريّ.\nحدَّث بالدّيار المصرية، وروى كتب حمّاد بن سلمة، ت / ٢٧٦ هـ، قال ابن حبان في الثقات: \"حدثنا عنه أحمد بن الفضل بن حاتم بالأبلة وغيره مستقيم الحديث\"، وقال الذهبي في الميزان: \"مشهور ثقة\".\nانظر: الثقات لابن حبان (٩/ ١٣٣)، تاريخ الإسلام (٥/ ١٤٥)، ميزان الاعتدال: (٣/ ٥٣٧).\n(^٧) ابن جهم العبدي البصري. ت / ٢٢٠ هـ.\nقال أبو حاتم: \"كان صدوقًا، غير أنه تغير بأخرة وكان يتلقن ما يُلَقن\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"ثقة تغير فصار يَتَلَقّن\".\nانظر: الجرح والتعديل (٦/ ١٧٥)، الثقات (٨/ ٤٥٣)، التقريب (ص ٦٧٠).\n(^٨) أبو إسحاق الأموي، نزيل مصر.\n(^٩) ابن إبراهيم بن بشير التميمي، أبو السكن البلخي.\n(^١٠) موضع التقاء إسناد المصنف مع إسناد مسلم في الطريق الرابعة.\n(^١١) أخرجه مسلم في كتاب الحج -باب الإهلال حيث تنبعث الراحلة- (٢/ ٨٤٥، ح ٢٨)، عن هارون بن عبد الله، عن حجاج به نحوه، وأخرجه البخاري في كتاب الحج -باب من أهل حين استوت به راحلته قائمة- (ص ٢٥١، ح ١٥٥٢)، عن =\n⦗٥٧⦘ = أبي عاصم عن ابن جريج بمثله، وأخرجه الطَّبراني في المعجم الكبير (١١/ ٣٧٥) والمعجم الأوسط (٣/ ٧٩) عن أبي مسلم عن عثمان بن الهيثم به، وأخرجه الطحاوي في شرح معاني الآثار (٣/ ١٢٣)، عن إبراهيم بن مرزُوق عن مكي به، وعن محمد بن خزيمة، عن عثمان بن الهيثم به.","vol":"9","page":55},{"text":"٣٥٥١ - حدثنا الميموني أبو الحسن (^١)، وعمَّار ابن رجاء، قالا حدثنا محمد بن عبيد (^٢)، ح.\nوحدثنا أبو يونس الجُمَحِي (^٣)، حدثنا إبراهيم بن حمزة (^٤)، عنَ عبد العزيز (^٥)، قالا: حدثنا عبيد الله بن عُمر (^٦)، عن نافع، عن ابن عمر\n⦗٥٨⦘ \"أنَّ رسول الله ﷺ-كان إذا أدخَلَ رِجْلَهُ في الغَرْز واستوتْ به ناقتُه قائمةً أهلَّ من مسجد ذي (الحُليفة) (^٧) \".\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) ابن أبي أمية الطَّنَافِسي.\n(^٣) هو: محمد بن أحمد بن يزيد القرشي المدني. ت / ٢٥٥ هـ.\nقال عبد الرحمن بن أبي حاتم: \"كتبت عنه بالمدينة، وهو صدوق\"، قال الحافظ: \"صدوق\".\nانظر: الجرح والتعديل (٧/ ١٨٣)، تهذيب الكمال (٢٤/ ٣٥٣)، التقريب (ت ٦٤١٣).\n(^٤) ابن محمد بن حمزة القرشي الأسدي، أبو إسحاق الزبيري المدني. ت / ٢٣٠ هـ.\nقال ابن سعد: \"ثقة صدوق في الحديث\"، وقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس به بأس\".\nانظر: الطبقات (٥/ ٤٤٢)، الجرح (٢/ ٩٥)، تهذيب الكمال (٢/ ٧٨).\n(^٥) بن محمد الدَّرَاوَرْدِي.\n(^٦) موضع التقاء إسناد المصنف مع إسناد مسلم.\n(^٧) أخرجه مسلم في صحيحه في كتاب الحجِّ -باب الإهلال من حيثُ تنبَعِث الرَّاحلة (٢/ ٨٤٥، ح ٢٧، ح ٢٩) عن أبي بكر بن أبي شيبة، عن عليٍّ بن مسهر، عن عبيد الله بن عمر بمثله غير أنَّه لم يذكر لفظةَ المسجد، وأخرجه أيضًا عن حرملة بن يحيى عن ابن وهب، عن يونس عن ابن شهاب، عن سالم، عن أبيه بنحوه.\nمن فوائد الاستخراج: روى الإمام مسلم ﵀ هذا الحديث من طريق علي بن مسهر، عن عبيد الله بن عمر، وقد تكلم في علي بن مسهر، \"فقد ذكر الأثرم عن أحمد أنه أنكر حديثًا فقيل له: رواه علي بن مسهر، فقال: إن علي بن مسهر كانت كتبه قد ذهبت فكتب بعد، فإن كان روى هذا غيره، وإلا فليس بشيء يعتمد\"، فروى أبو عوانة هذا الحديث من طريق محمد بن عبيد الطنافسي الثقة، وعبد العزيز الدَّراودي، عن عبيد الله بن عمر، فهذه متابعة تقوي طريق علي بن مُسهر، وتدل أن عليًّا حفظ حديثه.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٧٥٥)، وتهذيب التهذيب (٩/ ٣٢٨).","vol":"9","page":57},{"text":"<span data-type='title' id=toc-561>باب بيان طريق النبِيّ ﷺ عند خروجه من المدينة إلى مكة، وموضع نزوله بذي الحُليفة وبَيْتُوتَتِه بها، والصلاة التي كان يُحرِم دُبرها </span>(^١)\n_________\n(^١) الأحاديث التي ذكرها المصنف في هذا الباب، تدل على أن النَّبِيّ ﷺ كان يعرِّس بذي الحليفة بعد ما يرجع من حج أو عمرة، لا أنه كان يبيت بذي الحليفة عند خروجه للحج والعمرة، كما توهمه ترجمة الباب.","vol":"9","page":59},{"text":"٣٥٥٢ - حدثنا أبو أمية الطَّرسُوسِيّ، حدثنا هِشام بن عمَّار (^١)، حدثنا أنس بن عياض، حدثنا عبيد الله بن عُمر (^٢)، عن نافع، عن ابن عمر \"أن رسول الله ﷺ كان يخرج من طريق الشَّجرَة (^٣)، ويدخلُ من طَريقِ\n⦗٦٠⦘ المعَرَّس (^٤)، وأنَّ النَّبِيّ ﷺ كانَ يدخل مكة من الثَّنِيَّة العليا (^٥) ويخرُج من الثَّنِيَّة السفلى (^٦) (^٧) \".\n⦗٦١⦘ وكذا رواه ابن نُمير (^٨).\n_________\n(^١) ابن نُصير -بالنون مصغرًا- السُّلمي الدمشقي الخطيب، أبو الوليد الحافظ المقرئ.\n(^٢) موضع التقاء إسناد المصنف مع إسناد مع مسلم.\n(^٣) موضع مسجد ذي الحليفة، بينه وبين المدينة تسعة أكيال، وكان منزل رسول الله ﷺ إذا خرج من المدينة لحج أو عمرة، فكان ينزل تحت شجرة في هذا الموضع ويسمَّى بمسجد ذي الحليفة اليوم، وقد ذكر العيني في شرحه للبخاري، وغيره، أن هنالك مسجدان لرسول ﷺ، المسجد الكبير الذي يحرم منه الناس وهو مسجد الشجرة، والمسجد الآخر مسجدُ المعرَّس، وهو الذي كان يعرِّس فيه رسول الله ﷺ عند الرجوع ويبيت فيه قبل دخول المدينة.\nانظر: عمدة القاري (٢/ ٢١٨)، معجم ما استعجم (١/ ٤٦٤)، معجم البلدان (٥/ ١٥٥)، المعالم الأثيرة (ص ١٣١).\n(^٤) المُعرَّس: -بضم الميم، وفتح العين المهملة والرَّاء المشددة- بلفظ المفعول، موضع التَّعريس والنُّزول مطلقًا، والمقصود هنا موضع معروف بقرب المدينة على ستة أميال منها، كان النَّبِيّ ﷺ يعرِّس فيه عند الرجوع من حج أو عمرة.\nانظر: شرح النووي على مسلم (٩/ ٧)، فتح الباري (٥/ ٢١)، الكواكب الدراري للكرماني (٨/ ٦٧)، مشارق الأنوار (١/ ٧٦٩).\n(^٥) الثَّنِيَّةُ: الأرض ترتفع وتغلظ، والثَّنية في الجَبل العَقَبة فيه أو طريقه، والثَّنية العُليا هي التي ينزل منها إلى المُعَلَّى مقبرة أهل مكة، يقال لها كداء -بالفتح والمد- وهو ما يعرف اليوم بريع الحُجون، يدخل طريقه بين مقبرتي المعلاة، ويفضي من الجهة الأخرى إلى حي العتيبية وجرول.\nانظر: عمدة القاري (٩/ ٢٠٩)، والنهاية (٤/ ٢٨٠)، ومشارق الأنوار (١/ ٦٨٩)، ومعجم البلدان (٤/ ٤٤٠)، عون المعبود (٥/ ٢٢٤)، المعالم الجغرافية في السيرة النبوية (ص ٢٦٢).\n(^٦) الثَنيَّة السُّفلى: هي التي أسفل مكة عند باب شَبيكة، يقال لها كدي -بضم الكاف مقصور- بقرب شعب الشاميين، وشِعب ابن الزبير، يخرج فيه من مسفلة مكة إلى جبل ثور وجنوب شرقي مكة إلى منى، وما زال يعرف بهذا الاسم، وطريقُه تسمى \"اللاحجة\" وكُلُّها من مكة، انظر المراجع السابقة.\n(^٧) أخرجه مسلم في كتاب الحج -باب استحباب دخول مكة من الثنية العليا، والخروج منها من الثنية السفلى، ودخول بلدة من طريق غير التي خرج منها- (٢/ ٩١٨، ح ٢٢٣) عن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نُمير، كلاهما عن عبد الله =\n⦗٦١⦘ = ابن نُمير، عن عبيد الله بمثله، وأخرجه البُخاري في كتاب الحج -باب خروج النبي ﷺ على طريق الشجرة- عن إبراهيم بن المنذر (ص ٢٤٨)، وفي كتاب العمرة -باب القدوم بالغداة- عن أحمد بن الحجاج (ص ٢٩٠)، كلاهما عن أنس ابن عياض بنحوه.\n(^٨) أخرجه مسلم كما تقدم آنفًا.","vol":"9","page":59},{"text":"٣٥٥٣ - حدثنا أبو سعيد البصْري (^١)، حدثنا يحيى بن سعيد (^٢)، عن عبيد الله، عن نافع، عن ابن عمر \"أن النَّبِيّ ﷺ دخل مكة من الثَّنِيَّة العُليا التي بالبَطْحاء (^٣) وخرج من الثَّنِيَّة السُّفلى (^٤) \".\n_________\n(^١) هو: عبد الرحمن بن محمد بن منصور الملقب بـ قُرْبزان.\n(^٢) ابن فَرُّوخ القطان، أبو سعيد البصري، وهو ملتقى الإسناد مع إسناد مسلم.\n(^٣) البَطْحَاء: هو مَسيل الماء، يكون فيه دقاق الحصى، وكانتِ البَطْحاء علما على جزء من وادي مكة، هو: بين الحجون إلى المسجد الحرام، ومنها الغَزَّة وسوقُ الليل.\nأما في عصرنا فقد عبدت فذهبت البطحاء، فإذا ذكرت بطحاء مكة فهي هذا الموضع، أما بطحاء قريش فهي غير هذه، إنما هي مكان قرب جبل ثور.\nانظر: فتح الباري (١/ ٧٤)، مشارق الأنوار (١/ ١٧٠)، معجم البلدان لياقوت الحموي (١/ ٤٤٥)، المعالم الجُغرافية في السِّيرة النبوية (ص ٥٥).\n(^٤) أخرجه مسلمٌ في كتاب الحج -باب استحباب دخول مكة من الثنية العليا .. - (٢/ ٩١٨، ح ٢٢٤) عن زهير بن حرب، ومحمد بن المثنى، كلاهما عن يحيى القطان، عن عبيد الله به، محيلًا متنه على حديث عبد الله بن نُمير الذي سبق تخريجه آنفًا.\nمن فوائد الاستخراج: في هذا الحديث ذكر أبو عوانة متن للسند الذي أحال =\n⦗٦٢⦘ = مسلم متنه على حديث سابق، وفيه فائدة أخرى وهي العلوّ المطلق مع صحة السَّند، حيث بينه وبين النبي ﷺ خمسةُ رجال، وبين النَّبيِّ ﷺ وبين مسلم ستة رجال، ويُمكن أن يقال: فيه علوّ بدل، حيث وصل المصنف إلى شيخ شيخ مسلم بسند أقل رجالًا مما لو روى عن طريقه.","vol":"9","page":61},{"text":"٣٥٥٤ - حدثنا الميمُوني (^١)، وعمار بن رجاء، قالا: حدثنا محمد بن عبيد (^٢)، عن عبيد الله (^٣) بإسناده: \"كان يدخلُ من الثَّنِيَّة العُلْيا ويخرج من الثَّنِيَّة السُّفلى (^٤) \".\n_________\n(^١) هو: عبد الملك بن عبد الحميد، أبو الحسن الرقي.\n(^٢) الطَّنافسي.\n(^٣) ملتقى الإسناد مع مسلم.\n(^٤) أخرجه الإمام أحمد (٢/ ٢٩) عن محمد بن عبيد الطَّنافسي بمثله، وأخرجه البيهقي (٥/ ٧١) من طرقٍ عن محمد بن عبيد بمثله أيضًا.\nمن فوائد الاستخراج: فيه المساواة، حيث استوى عدد رجال إسناد المصنف مع إسناد مسلم، علمًا أن أبا عوانة في طبقة تلاميذ مسلم.","vol":"9","page":62},{"text":"٣٥٥٥ - حدثنا الصغاني، حدثنا أصْبَغ بن الفَرَج، قال: أخبرني ابن وهب (^١)، حدثنا يونس (^٢)، عن ابن شهاب قال: أخبرني عبيد الله ابن عبد الله بن عُمر (^٣)، أخبره عن عبد الله بن عمر أنه قال: \"بات رسول الله\n⦗٦٣⦘ﷺ بذي الحُليفة مَبْدَأَهُ وصلَّى في مسجدها (^٤) \".\n_________\n(^١) هو عبد الله بن وهب القرشيّ المصريّ، وهو ملتقى الإسناد مع مسلم.\n(^٢) ابن يزيد بن أبي النَّجَّاد الأيليّ، أبو يزيد، مولى آل أبي سفيان.\n(^٣) ابن الخطاب، أبو بكر، شقيق سالم.\n(^٤) أخرجه مسلم في كتاب الحج -باب الصلاة في مسجد ذي الحليفة- (٢/ ٨٤٦) عن حرملة بن يحيى، وأحمد بن عيسى، كلاهما عن ابن وهب بمثله، أما البخاري فأخرجه في \"باب من بات بذي الحليفة (ص ٢٥٠)، من حديث أنس، وعلَّق حديث ابن عمر فقال بعد ترجمة الباب: \"قاله ابن عمر عن النَّبيِّ ﷺ\".","vol":"9","page":62},{"text":"٣٥٥٦ - حدثنا الصغاني، حدثنا محمد بن عبَّاد (^١)، حدَّثنا حاتِم (^٢)، عن موسى (^٣)، عن نافع، أنَّ ابن عمر \"كان يُعرِّس بالبطحاء الذي بذي (الحُليفة) حتى يصلِّي الصُّبح\" يعني: إذا أقبل من سَفر حجٍ أو عمرةٍ أو غير ذلك، وأنَّ ابن عمر قال: \"كان النبِيّ ﷺ يُعرِّس بها حتَّى يُصْبح (^٤) \".\n_________\n(^١) ابن الزَّبْرِقان المكِّي، نَزِيل بغداد.\n(^٢) ابن إسماعيل المدني أبو إسماعيل الحارثي مولاهم.\n(^٣) ابن عقبة، موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في الحج -باب التعريس بذي الحليفة (٢/ ٩٨١، ح ٤٣٢) عن محمد بن إسحاق المسَيِّبيِّ، والبخاري في الحج (ص ٢٨٤، ح ١٧٦٧) عن إبراهيم بن المنذر، كلاهما عن أنس بن عياض عن موسى بن عقبة بنحوه، وليس في روايتهما التصريح بالتعريس حتى يُصلى الصبح، وقد تابع حاتم بن إسماعيل عن موسى بن عقبة في ذكره التعريس وصلاة الصبح، موسى بن طارق، كما عند الإمام أحمد عنه، عن موسى بن عقبة: قال نافع: \"كان عبد الله إذا صدر من الحج والعمرة أناخ بالبطحاء التي بذي الحليفة، وإن عبد الله بن عمر حدَّثه: أن رسول الله ﷺ كان =\n⦗٦٤⦘ = يبيتُ بها حتى يُصَلي الصُّبح\".\nوأخرجه مسلم أيضًا عن يحيى بن يحيى، عن مالك، وعن محمد بن رمح، وقتيبة بن سعيد، كلاهما عن ليث، كلاهما عن نافع، عن ابن عمر بنحوه، وفيه ذكر الصَّلاة بذي الحليفة.\nتنبيه: عن ابن حجر في إتحاف المهرة (٩/ ٣٤٨) هذا الحديث لأبي عوانة من الطريق المذكورة عن نافع، كما عزاه أيضًا لأبي عوانة من الطريقة المذكورة في ترجمة سالم (٨/ ٤٢٢، ح ٩٦٨٥)، فجعله من حديث سالم، فقال: \"عنه فيه: وعن الصغاني، ثنا محمد بن عباد، ثنا حاتم بن إسماعيل، كلاهما عن موسى بن عقبة، به\" أي عن سالم به، وهذه الطريق الثانية لم أقف عليها في المخطوط الذي بين يدي، فلا أدري هل وقفَ ابن حجر على نسخةٍ خطيَّة أخرى، أو سببٌ آخر غير ما ذكر، علمًا أن الحديث روي عن موسى بن عقبة من طرق صحيحة عن سالم به أيضًا، وعند مسلم (٢/ ٩٨١، ح ٤٣٣) عن محمد بن عباد، عن حاتم، عن ابن عقبة، عن سالم، عن أبيه، بلفظ: \"أن رسول الله ﷺ أُتِيَ في معرَّسه بذي الحليفة، فقيل له: إنك ببطحاء مباركة\"\nمن فوائد الاستخراج: لفظ المستخرج فيه زيادة، وهي التصريح بالتعريس في ذي الحليفة إلى طلوع الفجر وصلاة الصبح بها، وهذه زيادة صحيحة غير موجودة عند مسلم.\nانظر: إتحاف المهرة: (٨/ ٤٢٢)، (٩/ ٣٤٨، ح ١١٣٧٨).","vol":"9","page":63},{"text":"٣٥٥٧ - حدثنا الصغاني، حدثنا لُوَيْنٌ (^١)،\n⦗٦٥⦘ حدثنا ابن المبارك (^٢)، عن موسى بن عقبة (^٣)، عن سالم، عن ابن عمر \"أن النَّبِيّ ﷺ إذا خرج حاجًّا أو معتمرًا نزل ذا الحليفة، فإذا أراد أَنْ يركب صلَّى في مسجد ذي الحُليفة وركب من قبل المسجد قائمًا، فإذا استوى به بعيره أهل\". ويقول: \" (ما أهلَّ (^٤» رسول الله ﷺ إلا من مسجد ذي الحُليفة حين قام بَعيره (^٥) \".\n_________\n(^١) هو محمد بن سليمان بن حبيب الأسَدي، أبو جعفر، ت / ٢٤٥ هـ.\nولُوين -بالواو مصغرًا، لقبٌ له. الإكمال (٧/ ١٤٩) =\n⦗٦٥⦘ = قال أبو حاتم: \"صالح الحديث صدوق\"، ووثقه النسائي، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٧/ ٢٦٨)، الثقات (٩/ ١٠١)، تاريخ بغداد (٥/ ٢٩٤)، المعجم المشتمل (ص ٢٤٢)، التقريب (ت ٦٦٥٣).\n(^٢) هو الإمام عبد الله بن المبارك.\n(^٣) موضع التقاء إسناد المصنف مع إسناد مسلم.\n(^٤) تصحف في نسخة (م) إلى \"ياهل\"، والتصويب من صحيح مسلم.\n(^٥) أخرجه مسلم في كتاب الحج -باب التلبية وصفتها ووقتها- (٢/ ٨٤٢، ح ٢٠) من طريق محمد بن عبَّاد، عن حاتم بن إسماعيل، والبخاري في كتاب الحج (ص ٢٥٠) عن علي بن عبد الله عن سفيان، وعن عبد الله بن مسلمة، عن مالك، ثلاثتهم عن موسى بن عقبة عن سالم بن عبد الله بنحوه، وليس فيه ذكر الصلاة، ولم أقفْ على من ذكر الصلاة عن موسى بن عُقبة عن نافع عند الخروج إلى العمرة أو الحج، وهي زيادة صحيحة باعتبارها زيادة ثقة مقبولة، فقد ثبتتْ من طرق كثيرة عن عددٍ من الصحابة، منها طريقا سالم ونافع عن ابن عمر ﵁، فأخرج مالك في موطئه (٢/ ٤١٧) عن هشام بن عروة عن أبيه: \"أن رسول الله ﷺ-كان يصلي في مسجد =\n⦗٦٦⦘ = ذي الحليفة ركعتين، فإذا استوتْ به راحلته أهلَّ\"، وأخرج البخاري (ص ٢٥٢، ح ١٥٥٤) عن سُليمان بن داود، عن فليح، عن نافع، عن ابن عمر: \"إذا أراد الخروج إلى مكة ادَّهن بدُهن ليس له رائحة طيبة، ثم يأتي مسجد ذي الحليفة فيصلِّي، ثم يركب، وإذا استوت به راحلته قائمة أحرم، ثم قال: هكذا رأيت النَّبِيّ ﷺ يفعل\"، وأخرج النسائي (ص ٤٢٨، ح ٢٧٤٧)، عن عيسى بن إبراهيم، عن ابن وهب، عن يونس، عن ابن شهاب، عن سالم، عن أبيه أنه كان يقول: \"كان رسول الله ﷺ يركع بذي الحليفة ركعتين، ثم إذا استوت به النَّاقة قائمة عند مسجد ذي الحليفة أهلَّ بهؤلاء الكلمات\"، وأخرج ابن خُزيمة في صحيحه (٤/ ١٦٤) عن علي بن حجر عن إسماعيل بن جعفر عن محمد ابن علي بن الحسين بن علي بن أبي طالب، عن أبيه، عن جابر بن عبد الله: \"أن رسول الله ﷺ بالمدينة تسع سنين لم يحج … \" وفيه: \"فخرج رسول الله ﷺ حتى أتى مسجد ذي الحليفة فصلى فيه\"، وانظر تخريج ح / ٣٥٥٥، ٣٥٤٦.\nتنبيه: عزا ابن حجر في الإتحاف هذا الحديث إلى أبي عوانة، من طريق الصَّغاني، عن لُوين، عن ابن المبارك، عن موسى بن عقبة، عن نافع عن ابن عمر به، ومن طريق محمد بن حيَّويه، عن معلى بن أسد، عن عبد العزيز بن المختار، عن موسى بن عقبة عن نافع به، أما في المخطوط الذي بين يدي فجاء فيه الحديث في كلا الطريقين المذكورتين من رواية موسى بن عُقبة عن سالم عن أبيه به، علمًا أنَّ موسى بن عُقبة يروى الحديث في غير مستخرج أبي عوانة عن سالم، ونافع، كليهما عن ابن عمر ﵄ به، فيحتمل حصول خطأ في النسخة الخطيَّة الوحيدة التي اعتمدت عليها، ووقف الحافظ ابن حجر على نسخة أخرى للمستخرج، كما يحتمل =\n⦗٦٧⦘ = الأمر غير ما ذكر.\nانظر: إتحاف المهرة (٩/ ٣٤٨).\nمن فوائد الاستخراج: زيادة مهمة صحيحة: وهي الصَّلاة في ذي الحُليفة، والركوب من قبل المسجد.","vol":"9","page":64},{"text":"٣٥٥٨ - حدثنا محمد بن حيَّويه، حدثنا معلَّى بن أسد (^١)، حدثنا عبد العزيز بن مختار (^٢)، عن موسى بن عقبة (^٣)، عن سالم، عن أبيه: \"أن رسول الله ﷺ أتي وهو بالمعرَّسِ من ذي الحليفة من بطنِ الوادي\" فقيل له: إنك ببطْحاءَ مباركةٍ، وقد أناخ بنا سالمٌ متوَخِّيًا (^٤) في المكان الذي أناخ به رسول الله ﷺ، بمعرَّس رسول الله ﷺ، وهو أسفلَ المسجد الذي ببطن الوادي، بينه وبين الطريق (^٥)، وسَطٌ (^٦) من ذلك،\n⦗٦٨⦘ ذلك، وقد رأيت سالمًا يتحرى أماكن من الطريق معلومة يصلِّى فيها، ويحدث أن أباه كان يُصلِّي فيها، \"وأنه كان يرى النَّبِيّ ﷺ في تلك الأمكنة\"، وقد ذكر لي نافع مثل ذلك عن عبد الله، ووصف لي تلك المنازل، فلا أعلم إلا أن قدْ وافق سالِمٌ فيها كلِّها (^٧)، إلَّا أنَّهُما اختلفا في المسجدِ بشَرَف الرَّوْحاء (^٨)\n⦗٦٩⦘ .......... (^٩).\n_________\n(^١) العَمِّي -بفتح المهملة، وتشديد الميم- أبو الهيثم البصري، أخو بهز.\n(^٢) عبد العزيز بن المختار الدَّبَّاغ المصري.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) متوخِّيًا: بخاء معجمة مشددة مكسورة، يعني: قاصدًا ومتحرِّيًا.\nانظر: فتح الباري لابن حجر (١/ ٧٤)، (٣/ ٤٦٧)، مشارق الأنوار (٢/ ٥٦٤).\n(^٥) يعني: أن هذا المسجد واقع بين المعرَّس الذي ببطن الوادي وبينَ الطَّريق، وجاء في بعض الروايات: بينهم وبين الطريق، فالمقصود من ذلك: بين المعرِّسين (بكسر الراء، أي النازلين)، وبين الطريق.\nانظر: فتح الباري (٣/ ٤٦٠).\n(^٦) أي متوسط بين الطَّريق وبين المعرَّس الذي ببطن الوادي، وإنما جاء بهذه الجملة، لبيان =\n⦗٦٨⦘ = أنه في حلق الواسط، لا قرب له إلى أحد الجانبين، وقد جاء عند مسلمٍ بالنَّصب: \"وسطًا من ذلك\"، ووجه ذلك أن يكون حالًا، بمعنى: متوسطًا.\nانظر المرجع السابق، وانظر أيضًا: عمدة القاري (٩/ ١٤٩).\n(^٧) وعند البخاري في صحيحه (ص ٨٣، ح ٤٨٣): \"وسألت سالمًا فلا أعلمه إلا وافق نافعًا في الأمكنة كلها .. \".\n(^٨) شَرَف الرَّوحاء: أي الجبل العالي الذي بها، والرَّوحاء -بفتح الراء المهملة، والحاء المهملة الممدودة- هي قرية جامعة على ليلتين من المدينة وهي آخر السيَّالة للمتوجِّه إلى مكة، بينها وبين المدينة ٧٤ كيلا، وهي من أعمال الفُرع، ارجع إلى ح / ٣٥٤٤.\nوقد أشار ابن رجب إلى المسجد الذي اختلف فيه نافع وسالم بالرّوحاء وقال: \"وقد ذكر ذلك بعض من صنف في أخبار المدينة بعد السبعمائة، وذكر أنه لا يعرف في يومه ذاك من هذه المساجد المذكورة في هذا الحديث سوى مسجد الروحاء ومسجد الغزالة، وذكر معهما مسجدًا ثالثًا، وزعم أنه معروف -أيضًا- بالروحاء، عند عرق الظبية، عند جبل ورقان\".\nوعند ذكر حديث ابن عمر الذي في البخاري من طريق نافع عن ابن عمر، وفيه \"أن النَّبِيّ ﷺ صلى حيث المسجد الصغير، الذي دون المسجد الذي =\n⦗٦٩⦘ = بشرف الرَّوحاء وقد كان عبد الله يعلم المكان الذي صلى فيه النَّبِيّ ﷺ\"، يقول: ثمَّ عن يمينك حين تقوم في المسجد تصلي، وذلك المسجد على حافة الطريق اليمنى، وأنت ذاهب إلى مكة، بينه وبين المسجد الأكبر رميةٌ بحجر، أو نحو ذلك\" قال ابن رجب: \"هذا هو المسجد الذي اختلف فيه سالم ونافع، كما ذكرناه في شرح الحديث الأول، وهذا الحديث: يدل على أن بالروحاء مسجدين: كبير وصغير، فالكبير بشَرَف الرَّوحاء، ولم يصل النَّبِيّ ﷺ عنده، إنما صلى موضع الصغير عن يمين ذلك المسجد، وأن بين المسجدين رمية بحجر\".\nانظر: فتح الباري لابن رجب (٢/ ٥٩٢)، فتح الباري لابن حجر (١/ ١٣٨)، مشارق الأنوار على صحاح الآثار (١/ ٥٩٨)، فيض القدير (٢/ ٣٥٦).\n(^٩) أخرجه مسلم في كتاب الحج -باب التعريس- (٢/ ٩٨١، ح ٤٣٣، ٤٣٤)، عن محمد بن عباد، عن حاتم بن إسماعيل، وعن محمد بن بكار، وسُريج بن يونس، عن إسماعيل بن جعفر، كلاهما عن موسى بن عقبة بنحوه، إلا أن روايةَ حاتم بن إسماعيل اقتصرتْ على ذكر معرَّسه ﷺ ما قيل له ﷺ في ذلك المكان، أما رواية إسماعيل بن جعفر، ففيها قصة توخِّي سالم لتلك الأمكنة، ولم تذكر اختلاف سالم ونافع في المسجد الذي بشرف الرَّوحاء، وأخرجه البخاري في كتاب الصلاة (ص ٨٣، ح ٤٨٣) وفي كتاب الحج (٢٤٩، ١٥٣٥) عن محمد بن أبي بكر المقدّميّ، وفي كتاب الاعتصام (ص ١٢٦٣، ح ٧٣٤٥) عن عبد الرحمن بن المبارك، كلاهما عن فضيل بن سليمان، وفي كتاب المزارعة (ص ٣٧٥، ح ٢٣٣٦) عن قتيبة بن سعيد، عن إسماعيل بن جعفر، كلاهما عن موسى بن عقبة بنحوه، ومجموع ألفاظ طرق البخاري يتكون منه اللفظ الكامل للحديث كما أورده أبو عوانة. =\n⦗٧٠⦘ = من فوائد الاستخراج: هنالك فائدتان:\n• حديث المستخرج فيه زيادات صحيحة لا توجد في صحيح مسلم.\n• جاء في لفظ مسلم: \"بينه وبين القبلة، وسطًا من ذلك\"، وهذه جملة صعُب علي توجيهها، ولم أقف عليها عند غيره، وجاءت عند أبي عوانة من نفس الطريق موافقة للمصادر الحديثية الأخرى: \"بينه وبين الطريق، وسطٌ من ذلك\"، يعني: ذلك المسجد بين المعرِّس والطريق، متوسِّطٌ بينهما، وهو لفظ البُخاريِّ في صحيحه من طريق قتيبة بن سعيد.\nتنبيه: عزا ابن حجر في إتحاف المهرة (٩/ ٣٤٨، ح ١١٣٨٧) هذا الحديث لأبي عوانة وذكر أنَّ موسى بن عقبة رواه من طريق نافع فقال: \"عنه فيه: ثنا الصغاني، ثنا لُوين، ثنا ابن المبارك. وعن محمد بن حيَّويه، ثنا معلى بن أسد، ثنا عبد العزيز بن مختار، وعن الصغاني، ثنا محمد بن عبَّاد، ثنا حاتم، ثلاثتهم عن موسى بن عُقبة به\".\nومع أن الحديث واحد، سواء كان عن سالم أو نافع، فقد سبب الاختلاف في عزو الإسناد إشكالًا في عزو متن الحديث أيضًا، حيث جعل الحافظ ابن حجر حديث ابن المبارك وحديث عبد العزيز بن مختار حديثًا واحدًا بلفظ: أن النبي ﷺ كان إذا خرج حاجًّا أو معتمرًا نزل ذا الحُليفة، فإذا أراد أن يركب صلى في مسجد ذي الحُليفة\"، وعزا الحديث إلى أبي عوانة وحده، بينما هذا اللفظ يطابق لفظ حديث ابن المبارك ولا يطابق لفظ عبد العزيز بن مختار، كما جمع الحافظ ابن حجر (الإتحاف ٨/ ٤٢٢، ح ٩٦٨٥) بين حديث إسماعيل بن جعفر وحاتم بن إسماعيل ووُهيب ثلاثتهم عن موسى بن عُقبة بلفظ: \"أن النبي ﷺ أتى وهو في معرسه من ذي الحليفة، فقيل: إنك ببطحاء مباركة .. وفيه قصة\"، بينما يطابق هذا اللفظ أو يقارب =\n⦗٧١⦘ = لفظ حديث عبد العزيز بن مختار، ولا يقارب لفظ حاتم بن إسماعيل عند المصنف، وإن كان يقارب لفظ حاتم عند مسلم، علمًا أني لم أقف على طريق إسماعيل بن جعفر ووُهيب في المخطوط الذي بين يديَّ، ويظهر أنه حصل تصرُّف من بعض الرواة في متن الحديث.","vol":"9","page":67},{"text":"٣٥٥٩ - حدثنا يونس بن حَبيب الأصبهانِي (^١)، وعمَّار بن رجاء، قالا: حدثنا أبو داود (^٢)، حدثنا شعبة (^٣)، وهشام (^٤)، عن قتادة (^٥)، عن أبي حسَّان الأعرج (^٦)، عن ابن عباس \"أنَّ النَّبِيّ ﷺ لمَّا أتى ذا الحُليفة أشْعرَ (^٧) بدنتَه من جانب سنامها (^٨) الأيْمنِ\".\nقال شعبة: \"ثم سَلَتَ (^٩) عنها الدم\"، وقال هِشام: \" (* ثم ألمَطَ (^١٠)\n⦗٧٢⦘ عنها الدَّم *) (^١١)، وأهلَّ بالحج\" قال هشام: \"أهلَّ عند الظهر وقلُّدها نعلين (^١٢) \".\nقال يونس: قال أبو داود: قال شعبة: حدَّثت بهذا الحديث الثوري، قال: وكان في الدنيا مثل قتادة؟ يعني في الحديث؟! (^١٣).\n_________\n(^١) ابن عبد القاهر، أبو بِشر العجلي.\n(^٢) هو الطَّيالسي، سُليمان بن داود بن الجارود، والحديث في مسنده (ص ٣٥١).\n(^٣) موضع التقاء إسناد المصنف مع إسناد مسلم.\n(^٤) هو هشام بن أبي عبد الله سَنْبَر أبو بكر الدَّسْتوَائي، وهو موضع التقاء الإسناد أيضًا.\n(^٥) هو: قتادة بن دعامة بن قتادة السَّدوسِي، أبو الخطاب البصري.\n(^٦) الأجرد، البصري، مشهور بكنيته، واسمه: مسلم بن عبد الله.\n(^٧) أي أعْلَمها، وهو أن يشُقّ جلدها أو يطعنها حتى يظهر الدم.\nانظر: القاموس المحيط (ص ٣٨٨).\n(^٨) السَّنام: حَدَبَة الجمل. مشارق الأنوار (٢/ ٤٤٣).\n(^٩) أي أزال ومسح عنها الدم. مشارق الأنوار (٢/ ٤٢٧).\n(^١٠) قال ابن منظور: \"اللَّمْط الاضْطِرابُ .. التَمَطَ فلان بحقي الْتِماطًا إِذا ذهب به\"، =\n⦗٧٢⦘ = وكذا في تهذيب اللغة، فيكون المعنى: أذهب عنها الدم، ويحتمل حصول تصحيف في المخطوط، وأن الصحيح: \"أماط عنها الدم\"، أي أزال عنها الدم، كما جاء ذلك في سنن النسائي وغيره بهذا الإسناد، ولم أجد لفظة (ألمط)، في المصادر الحديثية الأخرى.\nانظر: سنن النسائي (٤٣٤)، لسان العرب (٧/ ٣٩٤)، تهذيب اللغة (١٣/ ٢٤١)، تاج العروس (٢٠/ ٨٣).\n(^١١) الجملة بين النجمين استدركها الناسخ في الهامش الأيمن.\n(^١٢) أي وضع النعلين في عنقها كالقلادة، ليعلم أنها هدي.\nانظر: القاموس المحيط للفيروز آبادي (ص ٢٩٦).\n(^١٣) أخرجه مسلم في كتاب الحج -باب تقليد الهدي وإشعاره عند الإحرام (٢/ ٩١٢، ح ٢٠٥) عن محمد بن المثنَّى، وابن بشَّار، جميعًا عن ابن أبي عَديٍّ، عن شعبة، وعن محمد بن المثنى، عن معاذ بن هشام، عن هشام الدَّسْتَوائي، كلاهما (فرقهما مسلم) عن قتادة بنحوه، وقد أحال مسلم لفظ هشام الدَّستوائي على لفظ شعبة، وقال: \"بمعنى حديث شعبة\"، وأخرجه أبو داود في السنن (ص ٢٠٥) والطبراني من طرق (١٢/ ٢٠٤) والبيهقي في دلائل النبوة بإسناده (٥/ ٤٣٩) عن أبي داود الطيالسي، عن شعبة بنحوه، وانظر الحديث الآتي.\nأما كلام الثوري فأورده بهذا السَّند البيهقي، كما رواه ابن الجَعد، والطيالسي =\n⦗٧٣⦘ = والإمام أحمد من طرق أخرى عن شعبة به.\nانظر: دلائل النبوة للبيهقي (٥/ ٤٣٩)، مسند ابن الجعد (ص ١٥٣)، مسند الطيالسي (ص ٣٥١)، العلل ومعرفة الرجال (٣/ ٢٤٣).\nمن فوائد الاستخراج:\n١ - تعيين من له اللفظ من الرواة، فقد فصل لفظ شعبة عن لفظ هشام.\n٢ - روى المصنف من طريق أبي داود الطيالسي، بينما هي رواه مسلم من طريق ابن أبي عدِيٍّ عن شعبة، ولا شك أن أبا داود الطيالسي يقدم على ابن أبي عديٍّ في شعبة، فقد قدَّمه ابن معين على ابن مهدي في شعبة، وقال أبو مسعود بن الفُرات: \"ما رأيت أحدًا أكبر في شعبة من أبي داود\"، وقال ابن عدي: \"أصحاب شعبة معاذ بن معاذ، وخالد بن الحارث، ويحيى القطان، وغندر، وأبو داود خامسهم\"، فلم يذكر محمد بن أبي عدي ضمنَهم.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٧٠٤ - ٧٠٥).","vol":"9","page":71},{"text":"٣٥٦٠ - حدثنا إبراهيم بن مرزوق، حدثنا حَبّان بن هلال (^١)، حدثنا شُعبة، ح.\n⦗٧٤⦘ وحدثنا يوسف بن مُسَلَّم (^٢)، حدثنا حجاج (^٣)، حدثنا شعبة، ح.\nوحدثنا عبَّاس الدوري، حدثنا شبابة (^٤)، حدثنا شعبة، ح.\nوحدثنا ابن أبي مسرة (^٥)، حدثنا سعيد بن منصور (^٦)، حدثنا هُشيم، حدثنا شعبة، ح.\nوحدثنا الكُزْبَراني (^٧)، حدثنا مِسكين بن بكير (^٨)، حدثنا شُعبة، ح.\nوحدثنا أبو الأزهر (^٩)، حدثنا وهب بن جرير (^١٠)، وأبو الوليد (^١١)، قالا:\n⦗٧٥⦘ حدثنا شعبة (^١٢)، عن قتادة قال: سمعت أبا حسَّانٍ يحدِّثُ، عن ابن عبَّاس قال: \"صلَّى رسول الله ﷺ الظُّهْرَ بذي الحليفة فأُتي ببدنة فأشعر صَفْحة (^١٣) سنَامِها، ثم سَلَت الدم عنها وقلَّدها نعلَيه (^١٤)، ثم دعا براحلَتِه فركبَها فلَمَّا استوتْ به على البَيْداء أهلَّ بالحجّ (^١٥) \".\n⦗٧٦⦘ وهذا لفظُ حجَّاج وحِبّان وشَبَابة، وحديث الباقين بمعناه.\n_________\n(^١) حَبان -بفتح الحاء المهملة ثم موحدة مشددة- ابن هلال الباهليّ، أبو حبيب البصري ت / ٢١٦ هـ.\nانظر: توضيح المشتبه (٢/ ١٦٣)، والتقريب (ت ١١٨٥).\nوثَّقه يحيى بن سعيد القطان، وابن سعد، والإمام أحمد، والترمذي، والنسائي وغيرهم.\nانظر: الطبقات الكبرى (٧/ ٢٩٩)، جامع الترمذي (ص ٢٠٠)، تهذيب الكمال (٥/ ٣٢٨).\n(^٢) يوسف بن سعيد بن مُسَلَّم أبو يعقوب المِصِّيصِي.\n(^٣) هو: ابن محمد المِصِّيْصِي.\n(^٤) ابن سَوَّار -بالسين المهملة المفتوحة، والواو المشددة، آخرها راء- المدائني.\n(^٥) هو: عبد الله بن أحمد بن زكريا بن الحارث بن أبي مسرة.\n(^٦) ابن شعبة، أبو عثمان الخُراساني، نزيل مكة.\n(^٧) هو: أحمد بن عبد الرحمن بن المُفضَّل، أبو بكر، الكُزْبَراني -بضم الكاف وسكون الزاي وضمِّ الباء الموحدة وفتح الراء وفي آخرها النون- نسبة إلى كزبران، وهو لقبٌ لبعض أجداد المنتسب إليه أبو بكر الحرَّاني، ووقع في الثقات وتاريخ بغداد الكريزاني. انظر: الأنساب (٥/ ٦٤).\n(^٨) أبو عبد الرحمن الحرَّاني الحذَّاء.\n(^٩) هو: أحمد بن الأزهر بن مَنيع العبْدي النَّيْسابوري.\n(^١٠) ابن حازم بن زيد الأزدي، أبو عبد الله البصري.\n(^١١) هو: هشام بن عبد الملك، الباهلي -مولاهم-، أبو الوليد الطيالسي البصري.\n(^١٢) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق / ٣٥٥٩.\n(^١٣) صفحة السِّنام: أي جانب السِّنام، والسِّنام: حدبة الجمل.\nانظر: مشارق الأنوار (٢/ ٩١)، (٢/ ٤٤٣).\n(^١٤) هكذا في نسخة (م)، بإضافة الكلمة إلى ضمير الغائب المذكر، وفي المصادر الحديثية الأخرى: \"قلَّدَها نعلين\"، بالتثنية.\n(^١٥) أخرجه مسلم في كتاب الحج -باب تقليد الهدي وإشعاره عند الإحرام- (٢/ ٩١٢) من طريق ابن أبي عدي عن شعبة بنحوه كما تقدَّم.\nوأخرجه أبو داود (ص ٢٠٥)، والدارمي (٢/ ٩١)، عن أبي الوليد الطيالسي، والإمام أحمد (١/ ٣٣٩) عن حجاج، وابن حبان (٩/ ٣١٤)، عن أبي خليفة عن أبي الوليد الطيالسي، وابن الجارود في المنتقى (١/ ١١٢)، عن محمد بن يحيى، عن وهب بن جرير، كلهم عن شعبة به.\nمن فوائد الاستخراج: فيه فوائد منها:\n• عُلوُّ الإسناد، حيث استوى عدد رجال إسناد المصنف مع عدد رجال إسناد مسلم، في كل الطرق المذكورة، غير طريق هشيم.\n• تعيينُ من له اللفظ من الرواة.\n• قوة الأسانيد، فإن أبا الوليد الطيالسي الذين أخرج له أبو عوانة في هذا =\n⦗٧٦⦘ = الحديث أعلى قدرًا وأوثق من ابن أبي عديّ الذي أخرج له مسلم، فقد قال يحيى بن معين في أبي الوليد الطيالسي: \"لم أر في أصحاب شعبة أحسَن حديثًا من أبي الوليد\".\n• زاد الحافظ أبو عوانة على الإمام مسلم من طرف الحديث عن شُعبة ابن الحجَّاج سبع طرق، طريق حَبَّان بن هِلال، وحجَّاج بن محمد، وشبابة بن سوَّار، وهُشيم بن بشير، ومسكين بن بُكير، ووهْب بن جَرير، وأبي الوليد الطيالسي.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٧٠٤)","vol":"9","page":73},{"text":"<span data-type='title' id=toc-562>باب بيان الأمكنة التي هي مُهلُّ (^١) أهل الآفاق وأن مُهَلَّ من وراء هذه الأمكنة من منازلهم وأهاليهم، ولا يجب عليهم الرجوع إلى المواقيت التي وقَّت (^٢) لأهل الآفاق (^٣) وبيان المكان الذي هو مُهَلُّ أهل مكة، والدليل على الإباحة لعُمَّار أهل مكة أن يعتمروا بها من غير أن يخرجوا منها</span>\n_________\n(^١) المُهَلّ: -بضم الميم وفتح الهاء وتشديد اللام- موضع الإهلال.\nانظر: فتح الباري (٣/ ٣٨٤)، وشرح النووي على مسلم (٨/ ٣٢٥).\n(^٢) هكذا في (م)، ولم يظهر لي وجهه، إلا أن يقال: إن في وقَّت ضمير يعود على النَّبيِّ ﷺ، وإلا فالصحيح أن يقال: وُقِّتَتْ لأهل الآفاق.\n(^٣) الآفاق: بعد الهمزة جمع أفق أي أطراف الدنيا، والناحية من نواحي الأرض، والمقصود بأهل الآفاق من لهم ميقات معيَّن.\nانظر: حاشية السندي على ابن ماجه (٣/ ٤١٩)، معجم مقاييس اللغة (ص ٦٥).","vol":"9","page":77},{"text":"٣٥٦١ - حدثنا حمدان بن علي الورَّاق (^١)، حدثنا معلَّى بن أسد، ح.\nوحدثنا يونس بن عبد الأعلى، حدثنا يحيى بن حَسَّان، ح.\nوحدَّثنا الصغاني، حدثنا أحمد بن إسحاق (^٢)، قالوا: حدثنا\n⦗٧٨⦘ (وهيب (^٣»، عن (عبد) الله بن طاوُس (^٤)، عن أبيه (^٥)، عن ابن عباس \"أن النَّبِيّ ﷺ وقَّتَ (^٦) لأهْلِ المدينة ذا الحُليفة (^٧)، ولأهل الشَّام الجُحْفة (^٨)،\n⦗٧٩⦘ ولأهل نجْد (قرنًا (^٩»، ولأهل اليَمن يلملم (^١٠)، هُنّ لهنّ،\n⦗٨٠⦘ و[لـ (^١١)] كُلِّ آتٍ أتى عليهنّ من غيرهنّ ممن أراد الحج والعُمْرة، ومن كان دون ذلك فمن حَيثُ أنشأ، حتى أهل مكّة من مكة (^١٢) \" قال أحمد بن إسحاق: ومن كان وراء ذلك.\n_________\n(^١) هو: محمد بن علي بن عبد الله بن مهران البغدادي، أبو جعفر الورَّاق.\n(^٢) ابن زيد بن عبد الله بن أبي إسحاق الحضرمي، أبو إسحاق البصري، ت / ٢٢١ هـ، (م د ت س).\nوثقه يعقوب بن شيبة، وأبو زرعة، وأبو حاتم، وقال الحافظ: \"ثقة كان يحفظ\". =\n⦗٧٨⦘ = انظر: الجرح والتعديل (٢/ ٤٠)، تهذيب الكمال (١/ ٢٦٤)، التقريب (ت ٧).\n(^٣) موضع الالتقاء مع مسلم، وقد تصحف (وهيب) في (م) إلى وهب، والتصويب من صحيح مسلم (٨/ ٣٢٤)، وإتحاف المهرة (٧/ ٢٦٠).\n(^٤) ابن كيسان اليماني، أبو محمد، تصحف اسمه في نسخة (م) إلى عبيد الله، والتصويب من إتحاف المهرة (٧/ ٢٦٠)، وانظر: تهذيب الكمال (١٥/ ١٣٠ - ١٣٢)، التقريب (ت ٣٧٦٢).\n(^٥) هو طاوس بن كيسان.\n(^٦) التوقيت والتأقيت: من باب التفعيل، وهو أن يجعل للشيء وقت يختص به، وهو بيان مقدار المدة، يقال: وقَّت الشيء يوقته، ووقَّته يقِتُه إذا بيّن حدَّه، ثم اتسع فيه فأطلق على المكان فقيل للموضع: ميقات وهو مفعال منه وأصله: موقات: فقلبت الواو ياء لكسرة الميم.\nانظر: النهاية لابن الأثير (٥/ ٤٧٢).\n(^٧) تقدم شرح الكلمة في ح / ٣٥٤٦.\n(^٨) الجُحْفة: موضع على ثلاث مراحل من مكة، وهي بضم الجيم وسكون الحاء المهملة بعد الجيم، وسميت الجحفة لأن السيل أجحف بها، وقيل في تسميتها غير ذلك، ومن رابغ يحرم الآن، وقد كانت الجحفة مدينة عامرة ومحطة من محطات الحاج بين الحرمين، ثم تقهقرت في زمن لم يتعين تحديده؛ إلا أنه قبل القرن السادس، وتوجد اليوم آثارها شرق مدينة رابغ باثنين وعشرين كيلًا، إذا خرجت من رابغ تؤم مكة كانت إلى يسارك حَوْزُ (ناحية) السهل من الجبل، وقد بنت هناك حكومة المملكة العربية =\n⦗٧٩⦘ = السعودية الراشدة السبَّاقة إلى الخير دومًا (حرسها الله) مسجدًا يزوره بعض الحجاج.\nانظر: فتح الباري (٣/ ٣٨٥)، المعالم الجغرافية في السيرة النبوية (ص ٨٠).\n(^٩) ولأهل نجد قَرْنا: أمَّا نجد فهو كل مكان مرتفع، وهو اسم لعشرة مواضع، والمراد منها هنا التي أعلاها تهامة واليمن، وأسفلها الشام والعراق، وقَرْن: بفتح القاف وسكون الراء بعدها نون، وهو جُبيل قرب مكة يحرم منه حاجُّ نجد، ويقال له: قَرْنُ المنازِل أيضًا، بالإضافة إلى منازل، ويعرف اليوم باسم السَّيل الكبير، وما زال الوَادي يسمى قرنًا، والبلدة تسمى السيل، وهو على طريق الطائف من مكة المار بنخلة اليمانية، يبعد عن مكة ٨٠ كيلًا، وعن الطائف ٥٣ كيلًا.\nانظر: فتح الباري (٣/ ٣٨٥)، معجم البلدان (٥/ ٢٠٢)، المعالم الجغرافية (ص ٢٥٤).\n(^١٠) يَلَمْلَم وأَلمْلَم: بفتح المثناة التحتية، وفتح اللام، وسكون الميم، وفتح اللام، وفي الثانية بالهمزة في أولها مثل الأولى: وهو جبل بالقرب من مكة، وتنحدر أوديته إلى البحر، وهو من كبار جبال تهامة، ويقع في طريق اليمن إلى مكة، ويطلق اليوم على الوادي الذي بجنب الجبل، وهو واد فحل يمر جنوب مكة على (١٠٠) كيل، فيه ميقات أهل اليمين من أتى على الطريق التهامي، وكان يعرف الميقات إلى سنة ١٣٩٩ هـ بالسَّعدية، ثم زُفِّتَ طريقُ السيارات فأخذ الساحل، فهجر هذا الميقات اليوم لبعده عن الطَّرِيقِ الحَدِيث.\nانظر: فتح الباري (٩/ ١٤٤)، معجم ما استعجم من أسماء البلاد والمواضع (٤/ ١٣٩٨)، المعالم الجغرافية في السيرة النبوية (ص ٣٣٩)، معالم مكة التاريخية والأثرية (ص ١٦١).\n(^١١) ما بين المعقوفتين سقط من (م)، واستدركته من صحيح مسلم (٢/ ٨٣٩، ح ١١).\n(^١٢) أخرجه مسلم في كتاب الحجِّ -باب مواقيت الحج والعُمرة (٢/ ٨٣٩، ح ١٢) عن أبي بكر بن أبي شيبة، عن يحيى بن آدم، عن وُهَيب بمثله، إلا أنه قال: (قرن المنازل)، وأخرجه البخاري في كتاب الحج -باب مهلّ أهل مكة للحج والعُمرة- (ص ٢٤٧، ح ١٥٢٤)، عن موسى بن إسماعيل، وباب مهلّ أهل اليمين (ص ٢٤٨، ح ١٥٣٠) عن معلّى بن أسد، وباب دخول مكة بغير إحرام (ص ٢٩٨) عن مسلم بن إبراهيم، فرَّقهم، عن وهيب بنحوه، وأخرجه الدارقطني في السنن (٢/ ٢٣٧) عن أبي بكر النيسابوري عن يونس بن عبد الأعلى، والطحاوي في شرح معاني الآثار (٢/ ١١٧) عن يونس بن عبد الأعلى وربيع المؤذن، كلاهما: عن يحيى بن حسان عن وهيب بنحوه.\nمن فوائد الاستخراج: فيه علوّ نسبي، حيث استوى عدد رجال إسناد المصنِّف، مع عدد رجال إسناد مسلم.","vol":"9","page":77},{"text":"٣٥٦٢ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، ح.\nوحدثنا أبو أمية، حدثنا سليمان بن حرب، قالا: حدثنا حمَّاد بن زيد (^٢)، عن عمرو بن دينار، عن طاوس، عن ابن عباس قال:\n⦗٨١⦘ \"وقَّت رسول الله ﷺ لأهل المدينة ذا الحُليفة، ولأهل الشام الجُحفة، ولأهل نجد (قرنًا (^٣»، ولأهل اليمين يلملم\" قال: \"فهنّ لهنّ، ولمن أتى عليهنّ من غير أهلهنّ ممن كان يريد الحج والعمرة، ومن كان دونهم فمن أهله، ثم كذلك، حتى أهل مكة يُهِلُّون من مكة (^٤) \".\n_________\n(^١) هو أبو داود سليمان بن داود الطيالسي، والحديث في مسنده (١/ ٣٤٠).\n(^٢) ابن درهم الجهضمي، وهو موضع التقاء إسناد المصنف مع إسناد مسلم.\n(^٣) في (م) قرن، بدون ألف، وقد كان هذا سائغًا عند النساخ المتقدمين، وتكررت كتابة الكلمات هكذا غير مرة، ولم أنبِّه عليها إلا في بعض المواضع، وفي القواعد الإملائية الحديثة، يضاف الألف للكلمة في حالة نصبها منونةً بفتحتين.\nوذكر العلامة أحمد شاكر ﵀-كما تقدم أنَّ \"الرسمَ بغير الألف جائز، وقد ثبت في أصول صحيحة عتيقة من كتب الحديث وغيرها، بخطوط علماء أعلام … على لغة ربيعة من الوقف على المنصوب بصورة المرفوع والمجرور\".\nانظر: تحقيق أحمد شاكر لكتاب (الرِّسالة) للإمام الشَّافعي (ص ٥٩، حاشية ٢).\n(^٤) أخرجه مسلم في كتاب الحج -باب مواقيت الحج والعمرة (٢/ ٨٣٨، ح ١١) عن يحيى بن يحيى، وخلف بن هشام، وأبي الرَّبيع، وقتيبة بن سعيد، جميعًا عن حماد بن زيد بنحوه، بلفظ مقارب، وأخرجه البخاري في كتاب الحج -باب مهل أهل الشام- (ص ٢٤٧، ١٥٢٦) عن مسدد، و-باب مُهَلِّ من كان دون المواقيت- (ص ٢٤٨، ح ١٥٢٩) عن قتيبة، كلاهما عن حماد بن زيد بنحوه، وأخرجه ابن الجارود في المناسك (١/ ١١٠)، عن محمد بن يحيى عن سليمان بن حرب بنحوه.\nمن فوائد الاستخراج:\nقوةُ أسانيد أبي عوانة، فالذين روى عنهم مسلم، وهم: (يحيى بن يحيى وخلف ابن هشام، وأبو الرَّبيع، وقتيبة بن سعيد)، وإن كانوا ثقاتًا متقنين، ولكنهم دون أبي داود الطيالسي، وسليمان بن حرب، فقد لازم سليمان بن حرب حمادَ بن زيد =\n⦗٨٢⦘ = تسع عشرة سنة، وقال أبو حاتم مشيرًا إلى تشدده في انتقاء المشايخ: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنَّه ثقة\"، وأما أبو داود الطيالسي صاحب المسند فإمام في الحديث، قال عمر بن شبّة: \"كتبوا عن أبي داود بأصبهان أربعين ألفَ حديثٍ وليس معه كتابٌ\".","vol":"9","page":80},{"text":"٣٥٦٣ - حدثنا أحمد بن شيبان الرملي، حدثنا سفيان بن عيينة (^١)، عن الزهري، عن سالم، عن أبيه \"أن النَّبِيّ ﷺ وقَّت لأهل المدينة ذا الحُليفة، ولأهل الشام الجُحْفة، ولأهل نجد (قرنًا) -وذُكِرَ لي- ولم أسْمع النَّبِيّ ﷺ أنَّه وقَّت لأهل اليمين يلَمْلَمْ (^٢) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج (٢/ ٨٤٠، ح ١٧)، عن زُهير بن حرب، وابن أبي عمر، عن سفيان بنحوه، وأخرجه البُخاري في كتاب الحج -باب مُهَلِّ أهل نجد- (ص ٢٤٨، ح ١٥٢٧) عن علي بن عبد الله عن سفيان بنحوه، وأخرجه البيهقي في الكبرى (٥/ ٢٦) عن أحمد بن شيبان به.\nمن فوائد الاستخراج: فيه العلو النسبي، حيث استوى عدد رجال إسناد المصنف مع عدد رجال إسناد مسلم.","vol":"9","page":82},{"text":"٣٥٦٤ - حدثنا أحمد بن يوسف السُّلَمي، حدثنا عبد الرزَّاق، أخبرنا معمر، عن الزهري (^١)، عن سالم، عن ابن عُمر قال: قام رجلٌ في المسجد فنادى: من أين أهل يا رسول الله؟ قال رسول الله ﷺ: \"مُهَلُّ أهل المدينة من ذي الحليفة، ومُهَلُّ أهل الشام من الجحفة، ومُهَلُّ أهل\n⦗٨٣⦘ نجد من قرن\" قال عبد الله: ويزعمون أو ويقولون أنه قال: \"ويُهِلُّ مُهِلُّ أهل اليمين من أَلَمْلَم (^٢) \" رواه يونس، عن الزهري.\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج (٢/ ٨٤٠، ح ١٤) عن حرملة بن يحيى، والبخاري في كتاب الحج أيضًا -باب مهل أهل نجد- (ص ٢٤٨، ح ١٥٢٨) عن أحمد، كلاهما عن ابن وهب، عن يونس، عن ابن شهاب بنحوه.\nمن فوائد الاستخراج:\n١ - العلوّ النسبي، وله عدة أقسام، والذكر هنا هو المساواة.\n٢ - وردت فيه زيادة، وهي سؤال الرجل النَّبِيّ ﷺ عن موضع الإهلال، وجواب النَّبِيّ ﷺ الشامل له ولغيره على وجه الأسلوب الحكيم.\n٣ - وردت فيه لغة أخرى لمهل أهل اليمين: ألملم، بالهمزة واللام المفتوحتين، بعدهما ميم ساكنة، تليها لام مفتوحة، وهي لغة في يلملم، وتقدم الكلام عليه في ح / ٣٥٦١.","vol":"9","page":82},{"text":"٣٥٦٥ - حدثنا يوسف بن مُسَلَّم، وأبو حُميد (^١)، قالا: حدثنا حجاج، عن ابن جريج (^٢) قال: أخبرني أبو الزبير (^٣)، أنه سمع جابر ابن عبد الله يسأل عن المُهَلِّ فقال: سمعته -أحسبُه يريد النَّبِيّ ﷺ يقول: \"يهِلُّ أهلُ العِراق من ذاتِ عِرْقٍ (^٤)، ويُهِلُّ أهل نجد من قرنٍ، ويهل\n⦗٨٤⦘ أهل اليمين من يَلَمْلَم (^٥) \".\n_________\n(^١) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو: محمد بن مسلم بن تدرس القرشي الأسدي -مولاهم- أبو الزبير المكِّي.\n(^٤) ذاتُ عِرق: بكسر العين وسكون الراء بعدها قاف، سمي بذلك لأن فيه عرقًا، وهو =\n⦗٨٤⦘ = الجبل الصغير، وهي أرض سبخة تنبت الطرفاء، بينها وبين مكة مرحلتان أو يومان وبعضُ يوم كما قال القُرطُبي، والمسافة اثنان وأربعون ميلًا، وهو الحدّ الفاصل بين نجد وتهامة.\nوهي الآن في شمال شرقي مكة المكرمة جهة الطائف على نظام قوافل القديم، يطؤها درب المنقي والمعروف بدرب زُبيدة، ويسمى موقعه الآن بالضريبة والخريبات، علمًا بأن آثاره السابقة قد اندثرت، ويحرم الحجاج إلى الآن من السيل الكبير وهي محاذية لذات عرق.\nانظر: المفهم لما أشكل من تلخيص مسلم للقُرطُبي (٣/ ٢٦٣)، فتح الباري (٣/ ٣٨٩)، وانظر: معالم مكة التاريخية والأثرية (ص ١٦٠، ١٨٣)، معجم معالم الحجاز (٥/ ١٩٩، ج ٦/ ٧٧)، كلاهما للبلادي.\n(^٥) أخرجه مسلم في كتاب الحج -باب مواقيت الحج والعُمرة (٢/ ٨٤٠، ح ١٦) عن إسحاق ابن إبراهيم عن روح بن عبادة عن ابن جريج به، ولم يذكر متنه مكتفيًا بمتن الحديث الذي بعده، عن محمد بن حاتم وعبد بن حميد كلاهما عن محمد بكر عن ابن جريج به، وأخرجه الدارقطنيّ (٢/ ٢٣٧) عن أبي بكر النيسابوري، عن يوسف بن سعيد وأبي حميد، عن حجاج بنحوه، وفيه زيادة: \"مُهَلُّ أهل المدينة من ذي الحليفة والطريق الأخرى الجحفة\"، كما عند المصنف في الرواية التالية.\nقال الإمام النووي في شرحه على مسلم (٨ ج / ٣٢٦): \"وقوله: أحسبه رفع، لا يحتج بهذا الحديث مرفوعًا لكونه لم يجزم برفعه\".\nقلت: لم أقف في المصادر الحديثية على رواية صحيحة تنص على أنَّ جابرًا ﵁ سمَّى النَّبِيّ ﷺ، عدا طُرق تُكلِّمَ فيها، فأخرج الإمام ابن ماجه في سننه =\n⦗٨٥⦘ = (ص ٤٩٤، ح ٢٩١٥) عن علي بن محمد، عن وكيع، عن إبراهيم بن يزيد الخُوزي، عن أبي الزُّبير عن جابر ﵁ قال: خطبنا رسول الله ﷺ فقال: \"مهل أهل المدينة … \" وفيه: \"ومُهَلّ أهل المشرق من ذات عِرق\"، وهذا إسناد ضعيف جدًّا لأجل إبراهيم الخُوزي، قال فيه الإمام أحمد وعلي بن الجُنيد والنسائي والحافظ ابن حجر: \"متروك الحديث\"، وقال ابن معين (السنن الكبرى للبيهقي ٤/ ٣٣٠): \"ليس بثقة\"، وقال الدارقطني: \"منكر الحديث\"، وقال ابن المديني وابن سعد وابن عبد البر (التمهيد ٩/ ٢٦) والهيثمي (مجمع الزوائد ٢/ ٨٠): \"ضعيف\"، انظر تهذيب التهذيب (١/ ١٨٠).\nكما رواه البيهقي في السُّنن الكُبرى (٥/ ٢٧) بإسناده إلى محمد بن عبد الله بن الحكم []، عن عبد الله بن وهب، ورواه الإمام أحمد (٣/ ٣٦٦) عن الحسن، كلاهما عن ابن لهيعة، عن أبي الزبير عن جابر بن عبد الله قال: سمعت رسول الله ﷺ يقول: \"ومُهَلُّ العِراق من ذات عِرقٍ\"، قال الإمام البيهقي عقب الحديث: \"والصحيح رواية ابن جريج، ويحتمل أن يكون جابر سمع عمر بن الخطاب ﵁ يقول ذلك في مهل أهل العراق\".\nقلت: يريد الإمام البيهقي برواية ابن جريج الروايةَ التي أخرجها المصنف أبو عوانة وتمَّ تخريجها آنفًا، وليس فيها تنصيصٌ بسماع جابر ﵁ عن النبي ﷺ، ورواية ابن لهيعة الأولى وإن كانت من طريق أحد العبادلة عنه إلا أنها لا تنهض لدفعِ رواية ابن جريج المخرَّجة في الصحيح لضعف ابن لهيعة، فيحتمل أن جابرًا ﵁ سمع غيره من الصحابة عن النَّبيِّ ﷺ، ولهذا قال الإمام الشافعي (الأم ٢/ ١٣٧، معرفة السنن والآثار ٣/ ٣٥٠): \"لم يُسَمِّ جابر بن عبد الله النَّبِيّ ﷺ، وقد يجوز أن يكون سمع عمر بن الخطاب، فإنَّ ابن سيرين، يروي عن عمر بن الخطاب أنه وقَّت لأهل المشرق ذاتَ عِرقٍ، ويجوز أن يكون سمع غير عمر من أصحاب النَّبِيّ ﷺ\".\n⦗٨٦⦘ = وقال الإمام ابن خزيمة في صحيحه (٤/ ١٥٩): \"قد روي في ذات عرق أنه ميقات أهل العراق أخبار غير خبر ابن جريج، لا يثبت عند أهل الحديث شيء منها، قد خرَّجتُها كُلَّها في كتاب الكبير\".\nوقال الإمام الخطابي في شرحه على أبي داود (معالم السُّنن (٢/ ١٤٨) في معرض كلامه على ذات عرق: \"والصحيح منه أن عمر بن الخطَّاب وقَّتها لأهل العراق بعد أن فتحت العراق، وكان ذلك في التقدير على موازاة قرن لأهل نجدٍ … \".\nقلت: مهما يكُن فالحديث له حكمُ الرَّفع، لأنه ليس مما يقال من جهة الرأي، سواء كان الذي سمع منه جابرٌ ﵁ عمرَ ﵁ أو غيرَه، أما ما رواه البخاري في صحيحه (صحيح البخاري مع فتح الباري ٣/ ٣٨٩)، بسند متصل عن ابن عمر ﵄ أنه قال: \"لما فتح هذان المصران أتوا عمر، فقالوا: يا أمير المؤمنين! إن رسول الله ﷺ حدَّ لأهل نجد قرنًا، وهو جورٌ عن طريقنا، وإنا إن أردنا قرنًا سبق علينا، قال: فانظروا حذوها من طريقكم، فحدّ لهم ذاتَ عرق\"، فيدُلَّ على أن النَّبيِّ ﷺ لم يحدّ ذات عرق لأهل العراق.\nقال ابن حجر عقب ذكره هذا الأثر (فتح الباري ٣/ ٣٨٩)،: \"وظاهره أن عمر حد لهم ذات عرق باجتهاد منه، وقد روى الشافعي من طريق أبي الشعثاء قال: \"لم يُوقّت رسول الله ﷺ لأهل المشرق شيئًا، فاتخذ الناس بحيال قرن ذات عرق\"، وروى أحمد عن هشيم عن يحيى بن سعيد وغيره عن نافع عن ابن عمر، فذكر حديث المواقيت، وزاد فيه قال ابن عمر: فآثر الناس ذات عرق على قرن، وله عن سفيان عن صدقة عن ابن عمر، فذكر حديث المواقيت قال: فقال له قائل: فأين العراق فقال ابن عمر: \"لم يكن يومئذ عراق\"، وسيأتي في الإعتصام من طريق عبد الله بن دينار عن بن عمر قال: \"لم يكن عراق يومئذ\"، ووقع في غرائب مالكٍ للدارقطنيّ من طريق عبد الرزاق، عن مالك، عن نافع، عن ابن عمر قال: \"وقّتَ =\n⦗٨٧⦘ = رسول الله ﷺ لأهل العراق قرنًا\"، قال عبد الرزاق: قال لي بعضهم: إن مالكًا محاه من كتابه، قال الدارقطني: \"تفرد به عبد الرزاق، قلتُ (كلام الحافظ ابن حجر مستمر): \"والإسناد إليه ثقات أثبات، وأخرجه إسحاق بن راهويه في مسنده عنه وهو غريب جدًّا، وحديث الباب يرده وروى الشافعي من طريق طاوس قال لم يوقّت رسول الله ﷺ ذات عرقٍ، ولم يكن حينئذ أهل المشرق\"، وقال في الأم: \"لم يثبت عن النَّبي ﷺ أنه حدّ ذات عرقٍ، وإنما أجمع عليه الناس\"، وهذا كله يدل على أن ميقات ذات عرقٍ ليس منصوصًا، وبه قطع الغزالي والرافعي في شرح المسند والنووي في شرح مسلم، وكذا وقع في المدونة لمالك، وصحَّح الحنفية والحنابلة وجمهور الشافعية والرافعي في الشرح الصغير والنووي في شرح المهذب أنه منصوص، وقد وقع ذلك في حديث جابر عند مسلم إلا أنه مشكوكٌ في رفعه\" اهـ كلام ابن حجر.\nقلت: ويؤيد قول من قال بمنصوصية ذات عرق ما رواه أبو داود السِّجستاني (السنن ص ٢٠٤، ح ١٧٣٩) والنسائي (الصغرى ص ٤١٥، ح ٢٦٥٦، الكبرى ٢/ ٣٢٨)، والدارقطني (السنن ٢/ ٢٣٦) والبيهقي (السنن الكبرى ٥/ ٢٨)، وابن عدي (الكامل ١/ ٤١٧) كلهم من طرق عن المُعافى بن عمران، عن أفلح ابن حُميد، عن القاسم عن عائشة ﵁ قالت: وقَّت رسول الله ﷺ لأهل المدينة ذا الحُليفة، ولأهل الشام ومصر الجُحفة، ولأهلِ العراق ذات عِرقٍ، ولأهل نجدٍ قرنًا، ولأهل اليمن يَلَملم\".\nقلت: وإسناده صحيح كما ابن الملقن (خلاصة البدر المنير ١/ ٣٥٠)، وغيره من أهل العلم.\nوقال ابن عدي عقب إخراجه: \"قال لنا ابن صاعد: كان أحمد بن حنبل ينكر هذا الحديث مع غيره على أفلح بن حميد، فقيل له: يروى عنه غير المعافى؟ فقال: المعافى بن عمران ثقة، قال الشيخ: وأفلح بن حميد أشهر من ذاك، وقد حدث عنه =\n⦗٨٨⦘ = ثقات الناس مثل ابن أبي زائدة وكيع وابن وهب وآخرهم القعنبي، وهو عندي صالح، وأحاديثه أرجو أن تكون مستقيمة كلها، وهذا الحديث يتفرد به معافى عنه، قال الشيخ وإنكار أحمد على أفلح في هذا الحديث قولُه: \"ولأهل العراق ذات عرق\" ولم ينكر الباقي من إسناده ومتنه شيئًا\".\nقال الشيخ الألباني في الإرواء (٤/ ١٧٧): \"قلت: ولا وجه عندي لهذا الإنكار أصلًا، فإن أفلح بن حميد ثقة اتفاقًا، واحتج به الشيخان جميعًا، فلو روى ما لم يروه غيره من الثقات لم يكن حديثه منكرًا ولا شاذًّا .. فهذا الحديث عن عائشة تفرد به القاسم بن محمد عنها فلم يكن شاذًّا لأنه لم يخالف فيه الناس، وتفرد به أفلح بن حميد عنه فلم يكن شاذًّا كذلك ولا فرق، فكيف والحديث له شواهد تدل على حفظه وضبطه؟ \".\nثم ذكر الشيخ الألباني ﵀ شواهد للحديث المذكور، منها حديث أخرجه أبو نعيم في الحلية (٤/ ٩٤) بإسناده إلى جعفر بن برقان، عن ميمون بن مهران، عن ابن عمر قال: وقَّت رسول الله ﷺ لأهل المدينة ذا الحليفة\" وفيه: \"قال ابن عمر: وحدثني أصحابنا أن رسول الله ﷺ وقت لأهل العراق ذات عرق\"، قال أبو نعيم عقب إخراجه: هذا حديث صحيح ثابت من حديث ميمون لم نكتبه إلا من حديث جعفر عنه\"، ثم أشار الشيخ الألباني إلى أن الطحاوي أخرجه من الوجه نفسه (شرح معاني الآثار ١/ ٣٦٠) وفي لفظه: \"لأهل المشرق ذات عرق\"، قال الطحاوي: \"فهذا ابن عمر يخبر أن الناس قد قالوا ذلك، ولا يريد ابن عمر من الناس إلا أهل الحجة والعلم بالسنة، ومحال أن يكونوا قالوا ذلك بآرائهم لأن هذا ليس مما يقال من جهة الرأي، ولكنهم قالوا بما أوقفهم عليه ﷺ \" ثم ذكر الشيخ الألباني متابعا آخر أخرجه الإمام أحمد (٢/ ٧٨) بإسناد صحيح موصول على شرط مسلم عن محمد بن جعفر عن شعبة، عن صدقة بن يسار، عن ابن عمر =\n⦗٨٩⦘ = يحدث عن رسول الله ﷺ \"أنه وقت لأهل المدينة ذا الحليفة، ولأهل الشام الجحفة، ولأهل نجد قرنًا، ولأهل العراق ذات عرق، ولأهل اليمين يلملم\".\nقلت: وعلى هذا فالصحيح ثبوتُ ميقات أهل العراق عن النبي ﷺ من حديث عائشة وحديث ابن عمر ﵄، أما الأحاديث التي تنص على أن عمر هو الذي حدد ذات عرق، فيجمع بينها وبين حديثي عائشة وابن عمر ﵄ بأن النبي ﷺ لعله لم يوقت هذا الميقات مع المواقيت الأخرى، بل تأخر توقيته إياه قبل وفاته، فلم يظهر ولم يشتهر كغيره من المواقيت، ولهذا اجتهد لهم عمر ﵁ فوافق اجتهاده ما نقل عنه ﷺ وهو حقيق وجدير بالإصابة، وإصاباته مشهورة ومعروفة فقد كان من المحدَّثين.\nقال الإمام القُرطُبيُّ (المُفهِم لما أشكل من تلخيص مُسلم ٣/ ٢٦٣) عقب إيراده حديث عائشة المتقدم: \"فجزم بالرواية، وهو صحيح، ولا يُستبعدُ هذا بأن يُقال: بأن العراق إذ ذاك لم يكنْ فُتح، فإنَّ النَّبِيّ ﷺ علم أنها ستُفتح، وسَيُحَجُّ منها فأعلم بذلك الميقات\" وبهذا يجمع بين الأحاديث الصحيحة الثابتة.\nمن فوائد الاستخراج: فيه علوّ نسبي: المساواة بين المصنِّف ومسلم في عدد رجال الإسناد.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن عبد الله بن الحكم)، وهو خطأ، وصوابه: (محمد بن عبد الله بن عبد الحكم)، وهو على الصواب عند البيهقي في الكبرى الذي نقل منه محققو الكتاب، وقد تصحف اسمه في بعض المواضع من هذه الطبعة (٦٩٦٣)، (٤٣٤٨ هامش [١١/ ١٢١])، وورد على الصواب في المواضع الأخرى.","vol":"9","page":83},{"text":"٣٥٦٦ - حدثنا عمار بن رجاء، حدثنا محمد بن (بكر (^١»، حدثنا ابن جُريج، قال: حدَّثني أبو الزبير، أنَّه سمِع\n⦗٩٠⦘ جابرَ بن عبد الله يسألُ عَن المُهَلِّ، فقال: سمعته -أحسبه يريد النَّبِيّ ﷺ شك أبو عُثمان (^٢) - \"مُهَلُّ أهل المدينة من ذي الحليفة والطَّرِيقُ الآخر الجُحْفَة، ومُهَلُّ أهل العِراق ذاتُ عِرْقٍ، ومُهلّ أهل نجدٍ قرنٌ، ومُهَلّ اليمين يَلَمْلَم (^٣) \".\n_________\n(^١) موضع الالتقاء مع مسلم، وقد تصحَّف في (م) إلى محمد بن زكريا بن جريج، والتصويب من إتحاف المهرة، وهو: محمد بكر بن عثمان البرساني -بضم الموحدة وسكون الراء ثم مهملة- ت / ٣٣٠ هـ، روى له الجماعة، وثقه ابن معين، وأبو داود والعجلي، وقال النسائي: \"ليس بالقوي\"، وقال الذهبي: \"صدوق مشهور له ما =\n⦗٩٠⦘ = ينكر\"، وقال الحافظ: \"صدوق يخطئ\". انظر: تاريخ الدارمي (ص ٢١٥)، الأنساب (١/ ٥٢١)، تهذيب الكمال (٢٤/ ٥٣٠)، الميزان (٣/ ٤٩٢)، والتهذيب (٩/ ٧٨)، والتقريب (ت ٦٤٦١)، والكواكب النيرات (ص ٢٠٨).\n(^٢) \"أبو عثمان\" كنية لمحمد بن بكر البرسانِي، وإضافةُ أبي عوانة الشكَّ إليه؛ لعلَّه لنقله الشكَّ في لفظِ الحديث لا أنَّ الشكَّ منهُ، فالذي ظهر لي -والله أعلم- أن الشكَّ من ابن جريج أو ممن فوقه؛ لأن الرواة الذين وقفت على رواياتهم عن ابن جريج، وهم: حجاج، وروح بن عبادة، ومحمد بن بكر، ومسلم بن خالد، وسعيد بن سالم، وعثمان بن الهيثم، كلهم رووا الحديث على صيغة الشكّ.\nانظر مصادر الروايات التي لم تذكر في التخريج السابق: طريق روح عند أحمد (٣/ ٣٣٣)، طريق مسلم وسعيد عن الشافعي في المسند (١/ ١١٤)، طريق عثمان بن الهيثم عند الطحاوي في شرح معاني الآثار (٢/ ١١٨).\n(^٣) أخرجه مسلم في الحج (٢/ ٨٤٠) عن محمد بن حاتم، وعبد بن حميد، كلاهما عن محمد بكر بمثله، وانظر تخريج الحديث السابق ح / ٣٥٦٥.","vol":"9","page":89},{"text":"٣٥٦٧ - حدثنا عبد الله بن محمد أبو حُميد، حدثنا حجَّاج، حدثنا ابن جُريج، أخبرني نافع (^١)، عن ابن عُمر قال: قامَ رجلٌ (^٢) من أهل\n⦗٩١⦘ المدينة (* فقال: يا رسول الله من أين تأمرنا أن نُهلّ؟ فقال: \"يُهِلّ أهلُ المدينة *) (^٣) من ذِي الحُليفة، وأهلُ الشام من الجحفة، وأهلُ نجد من قرنٍ\" قال عبد الله بن عمر: ويزعمون أن النَّبِيّ ﷺ قال: \"ويُهِلّ أهلُ اليمين من أَلَمْلم (^٤) \" وكان يقول: لا أذكر ذلك.\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) لم يتبيّن لي من هو.\n(^٣) الجُمل بين القوسين استدركها الناسخ في الهامش الأيسر، وضبَّب عليها.\n(^٤) أخرجه مسلم في كتاب الحج -باب مواقيت الحجِّ (٢/ ٨٣٩، ح ١٣)، عن يحيى بن يحيى، عن مالك، عن نافع بنحوه، وليس فيه سؤال الرجل النَّبيِّ ﷺ، ولا قول ابن عمر: \"لا أذكر ذلك\"، وأخرجه البخاري في كتاب العلم -باب ذكر العلم والفتيا في المسجد- (ص ٢٨، ح ١٣٣)، عن قتيبة بن سعيد، عن الليث بن سعد، وفي كتاب الحج -باب ميقات أهل المدينة .. - (ص ٢٤٧)، عن عبد الله بن يوسف، عن مالك، كلاهما عن نافع به، ورواية الليث بمثل رواية المصنف، ولم يتفرد حجاج عن ابن جريج بهذا الحديث، بل تابعه مسلم بن خالد كما عند الشافعي في مُسنده (١/ ١٤٤)، ومحمد بن بكر كما عند أحمد (٢/ ٤٧)، كلاهما عن ابن جريج به.\nمن فوائد الاستخراج:\n١ - الزيادة في الألفاظ، وهي قول ابن عمر: لا أذكر ذلك، فهذه العبارة تدل على أن ابن عمر لا ينفي ذلك، وإن كان لم يسمعه من النَّبيِّ ﷺ، أو سمعه ولم يذكره، أو لم ينتبه له.\n٢ - جاءت عند المصنف لفظ أَلمْلَمْ، وهي لغة أخرى في يلملم، ولم ترد عند مسلم.\n٣ - زيادة أخرى عند المصنف، وهي سؤال الرجل النَّبيِّ ﷺ عن المواقيت، ولم يرد ذلك عند مسلم.","vol":"9","page":90},{"text":"٣٥٦٨ - حدثنا الرَّبيع (^١)، حدثنا شعيب (^٢)، حدثنا الليث (^٣)، ح.\nوحدثنا يونس، أخبرنا ابن وهب، أخبرني رجال من أهل العلم منهم الليث بن سعد، وأسامة بن زيد، ومالك بن أنس (^٤)، عن نافع، عن ابن عمر، أن النَّبِيّ ﷺ قال: \"يُهِلّ أهل المدينة من ذي الحليفة، ويُهِل أهل الشام من الجحفة، ويهل أهل نجد من قرن\" قال عبد الله بن عمر: ويزعُمون أن النَّبِيّ ﷺ قال: \"ويُهِلّ أهلُ اليمين من يَلَمْلَم (^٥) \".\n_________\n(^١) هو: الرَّبيع بن سليمان بن عبد الجبار أبو محمد المرادي مولاهم، المصري صاحب الإمام الشافعي.\n(^٢) ابن الليث بن سعد بن عبد الرحمن الفهمي -مولاهم- أبو عبد الملك المصري.\n(^٣) هو: الليث بن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري.\n(^٤) موضع الالتقاء مع مسلم، والحديث في موطئه برواية يحيى عنه (٢/ ٤١٤).\n(^٥) تقدم في تخريج ح / ٣٥٦٧، أن الإمام مسلمًا أخرجه من طريق مالكٍ عن نافع، والبخاري من طريق مالك، والليث بن سعد، عن نافع به، أما طريق أسامة بن زيد الليثي عن نافع، فأخرجها البيهقي في السنن الكبرى، كتاب الحج -باب ميقات أهل المدينة والشام ونجد واليمن (٥/ ٢٦) عن أبي عبد الله الحافظ، وأبي بكر أحمد بن الحسن القاضي، كلاهما عن أبي العباس محمد بن يعقوب، عن محمد ابن عبد الله بن عبد الحكم، عن ابن وهب، عن رجال من أهل العلم منهم: مالك بن أنس، وأسامة بن زيد، والليث بن سعد، كلهم عن نافع به.","vol":"9","page":92},{"text":"٣٥٦٩ - حدثنا عبد الله بن محمد بن شاكر (^١)، حدثنا\n⦗٩٣⦘ أبو أسامة (^٢)، عن عبيد الله بن عمر، عن نافع (^٣)، عن ابن عمر، عن النَّبي ﷺ، بمثله (^٤).\n_________\n(^١) أبو البختري العنبري.\n(^٢) هو: حماد بن أسامة بن زيد القرشي الكوفي -مولى بني هاشم-.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٦٧ من هذا الباب.\n(^٤) تقدَّم بيانُ إخراجِ مسلم للحديث من طريق نافع في تخريج ح / ٣٥٦٧، كما أخرجه أيضًا من طريق ابن دينار في كتابِ الحج -باب مواقيت الحج والعُمرة (٢/ ٨٤٠، ١٥)، عن يحيى بن يحيى، ويحيى بن أيُّوب، وقُتيبة بن سعيد، وعليٍّ بن حُجر، أربعتُهم عن إسماعيل بن جعفر، عن عبد الله بن دِينار، عن ابن عُمر به.\nوأخرجه الإمام أحمد (٢/ ٣) عن هُشيم عن عبيد الله به، وأخرجه ابن حبان (٩/ ٧٥)، عن الحسن بن سفيان، عن أحمد بن علي بن المثنى التميمي، عن العباس بن الوليد النَّرسي، عن أبي الفضل، عن يحيى بن سعيد القطان، عن عبيد الله ابن عمر بن حفص العمري به.","vol":"9","page":92},{"text":"٣٥٧٠ - وحدثنا ابن شَبابان (^١)، حدثنا محمد بن الصبَّاح (^٢)، حدثنا هُشيم، عن يحيى بن سعيد، وعبيد الله بن عمر، وابن عون، عن نافع (^٣)، بإسناده نحوه (^٤).\n_________\n(^١) أحمد بن محمد بن موسى بن عبد الرحمن العطار المكي.\n(^٢) البزَّار -بفتح الزاي المشدد، آخرها راء- الدُّولابي، أبو جعفر البغدادي.\n(^٣) موضع الالتقاء مع مسلم، وقد تقدم بيان إخراج مسلم للحديث في ح / ٣٥٦٧.\n(^٤) أخرجه الإمام أحمد (٢/ ٣)، عن هشيم، عن يحيى بن سعيد، وابن عون وعبيد الله بن عمر، كلهم عن نافع به، وأخرجه ابن حبان في صحيحه في كتاب الحج -باب =\n⦗٩٤⦘ = مواقيت الحج (٩/ ٧٥)، عن الحسن بن سفيان، عن أحمد بن علي بن المثنى، عن العباس بن الوليد عن يحيى بن سعيد القطان، عن عبيد الله بن عمر، عن نافع به.","vol":"9","page":93},{"text":"٣٥٧١ - حدثنا إسماعيل بن يعقوب الصَّبِيحي، حدثنا خضر بن محمد بن شجاع (^١)، حدثنا هشيم، عن ابن عون، ويحيى بن سعيد، وغيرهما، عن نافع (^٢)، عن ابن عمر، أنَّ رجلًا سأل النَّبِيّ ﷺ، فذكر الحديث نحوه، وأتمَّ منه (^٣).\n_________\n(^١) هو: خضر بن محمد بن شجاع الجزري، أبو مروان الحَرَّاني، ت / ٢٢١ هـ.\nوثقه أحمد، وقال أبو حاتم: \"ليس به بأس، وكان صدوقًا جالسته بِحرَّان\"، وقال ابن حجر: \"صدوق\".\nانظر: الجرح (٣/ ٣٩٨)، تهذيب الكمال (٨/ ٢٦٣)، التقريب (ت ١٨٨٥).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج الحديث الذي قبله، ح / ٣٥٧٠.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن نافعٍ ستَّة طُرقٍ، طريق ابن جُريج (ح / ٣٥٦٧) وطريق الليث بن سعد، وطريق أسامة بن زيد (ح / ٣٥٦٨) وطريق عبيد الله بن عُمر (ح / ٣٥٦٩) وطريق يحيى بن سعيد، وطريق عبد الله ابن عون (ح / ٣٥٧٠).\n• في حديث المصنِّف زيادة لا توجد في حديث مسلم من طريق نافعٍ، وهي سؤال الرجلِ النَّبِيّ ﷺ عن المواقيت.","vol":"9","page":94},{"text":"٣٥٧٢ - حدثنا أبو داود الحراني (^١)، حدثنا يعلَى بن عُبيد (^٢)، حدثنا\n⦗٩٥⦘ عبد الملك بن أبي سليمان (^٣)، عن عطاء، عن جابر قال: \"قدمنا مع رسول الله ﷺ مُحْرِمين بالحَجّ لأربع ليالٍ من ذي الحجة، فأمرنا النَّبِيّ ﷺ أن نَحِلَّ ونَجْعَلَهَا عُمْرَة، فأحللنا حتَّى إذا كان يوم التَّرْوية (^٤) وجعلنا مَكَّة بظهرٍ (^٥) لبَّينا\" (^٦).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي -مولاهم- أبو داود الحراني.\n(^٢) ابن أبي أمية الطَّنَافِسِي.\n(^٣) موضع الالتقاء مع مسلم، وهو عبد الملك بن ميسرة، أبو محمد الكوفي العَرْزَمي.\n(^٤) يوم التَّروية: هو اليوم الثامن من ذي الحجة، سمِّي بذلك لأنهم كانوا يتروون من الماء للخروج إلى الموقف.\nانظر: فتح الباري (١/ ١٢٦)، النهاية في غريب الحديث (٢/ ٦٦٧).\n(^٥) معناه: أهللنا عند إرادتنا الذهاب إلى منى. شرح المنهاج للنووي (٨/ ٣٩٩).\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام … (٢/ ٨٨٤)، عن ابن نمير، عن أبيه، عن عبد الملك بن أبي سليمان بنحوه، وأخرجه مسلم أيضًا عن محمد بن حاتم، عن يحيى القطان، عن ابن جريج، عن عطاء به، وأخرجه البخاري معلقًا في كتاب الحج -باب الإهلال من البطحاء- (ص ٢٦٨)، عن عبد الملك قال: قال عطاء عن جابر به، وفي كتاب الشركة -باب الاشتراك في الهدي والبدن- (ص ٤٠٥)، عن أبي النعمان، عن حماد بن زيد، عن ابن جريج به، وفي كتاب الاعتصام -باب نهي النَّبِيّ ﷺ على التحريم إلا ما تعرف إباحته … - (ص ١٢٦٧) عن مكِّي بن إبراهيم، عن ابن جريج به.\nتنبيه: قد فات صاحب تحفة الأشراف فيما يظهر طريق مكي بن إبراهيم، عن ابن جريج.\nمن فوائد الاستخراج: =\n⦗٩٦⦘ = ١ - فيه علوّ نسبيّ: المساواة بين المصنِّف والإمام مسلم في عدد رجال الإسناد.\n٢ - في طريق أبي عوانة تحديد يوم الوصول إلى مكة، وهو رابع ذي الحجة، ولا يوجد ذلك في متن الحديث الوارد في صحيح مسلم من طريق عبد الملك بن أبي سليمان.","vol":"9","page":94},{"text":"٣٥٧٣ - حدثنا سعدان بن يزيد البَزَّاز أبو محمَّد، حدثنا إسحاق بن يوسف الأزرق، أخبرنا عبد الملك بن أبي سليمان (^١)، عن عطاء، عن جابر بن عبد الله قال: قدمنا مع رسول الله ﷺ لأربع ليال مضين من ذي الحجة، \"فأمرنا رسول الله ﷺ أن نَحِلّ ونجْعلَها عمرة\"، فضاقت بذلك صدورُنا وكبُرَ علينا، فبلغ ذلك النَّبِيّ ﷺ فقال: \"يا أيها الناس حِلُّوا، فلولا الهدي الذي معي لفعلتُ مثلَ الذي تفعلون\" قال: فأحلَلْنا حتى وطئْنَا النِّساء وفعلْنا مثل ما يفعل الحلالُ، حتى إذا كان عشيَّة التَّروية وجَعَلْنا مكَّة بظهرٍ (^٢) لبَّيْنَا بالحَج (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٧٢.\n(^٢) أي جعلنا مكَّة وراء ظهورنا. عمدة القاري (٩/ ٢٩٦).\n(^٣) أخرجه الإمام أحمد في مسنده (٣/ ٣٠٢)، عن إسحاق الأزرق، عن عبد الملك، عن عطاء به.","vol":"9","page":96},{"text":"٣٥٧٤ - حدثنا أبو عثمان أحمد بن محمد بن أبي بكر المُقدَّمي (^١)،\n⦗٩٧⦘ حدثنا سليمان بن حرب، وعارم (^٢)، وأبي (^٣)، ومُسَدَّد (^٤)، قالوا: حدَّثنا حمَّاد بن زيد (^٥)، عن أيُّوب، عن مجاهد، عن جابر قال: \"قدِمنا مع رسول الله ﷺ ونحن نقُولُ: لبَّيك بالحج، فأمرَنا فجعلناها عُمْرةً (^٦) \".\n_________\n(^١) -بضم الميم وفتح القاف وتشديد الدال المهملة المفتوحة-. الأنساب للسَّمعاني. (٥/ ٣٦٤).\n(^٢) محمد بن الفضل السَّدُوسي، أبو النعمان البصري.\n(^٣) هو محمد بن أبي بكر بن علي بن عطاء بن مقدَّم المقدَّمي.\n(^٤) هو: مُسدَّد -بضم الميم وفتح السين وتشديد الدال الأولى- بن مُسَرْهَد بن مُسَرْبَل الأسدي، أبو الحسن البصري.\n(^٥) موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في كتاب الحج (٢/ ٨٨٥، ح ١٤٦)، عن خلف بن هشام، وأبي الرّبيع، وقتيبة، جميعًا عن حماد بن زيد بمثله، وأخرجه البُخاري في كتاب الحج -باب من لبَّى حجًّا وسمَّاه (ص ٢٥٥)، عن مسدَّد، بنحوه، وسيأتي عند المصنِّف من طرق أخرى برقم ٣٧٩١، ٣٧٩٢.\nمن فوائد الاستخراج: قُوَّة الرواة عن حمَّاد بن زيد عند المصنف، فإنَّ سُليمان بن حرب لازمه تسع عشرة سنة، وكان يحضرُ مجلسَه في بغداد عشرة آلاف شخص، وأما عارم محمد بن الفضل السَّدوسي، فقد قال فيه الحافظ ابن حجر: \"وهو أثبت أصحاب حمَّاد بن زيد، بعد ابن مهدي\".\nانظر: تهذيب التهذيب (٤/ ١٧٩)، (٩/ ٤٠٣).","vol":"9","page":96},{"text":"٣٥٧٥ - حدثنا الحَسَن بن أبي الرَّبيع الجُرْجاني (^١)، حدثنا\n⦗٩٨⦘ عبد الرزَّاق، عن معمر، عن أيُّوب (^٢)، عن مجاهد، عن جَابر بن عبد الله قال: خرجنا مع النَّبِيّ ﷺ نقول: لبَّيك بالحج، فلما قدمنا مكة \"أمر النَّبِيّ ﷺ منْ لمْ يكنْ معه هَدْيٌ أن يحِلَّ بعمرة (^٣) \".\n_________\n(^١) هو الحسن بن يحيى بن الجَعْد أبو عَلِيّ الجُرْجَاني -بضمّ الجيم، وسكون الرَّاء، وبالجيم المفتوحة، وبالنون بعد الألف- نسبة إلى مدينة جُرْجَان، (تقدم التعريف بها).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظُرِ الحديث الذي قبله، وسيأتي برقم ٣٧٩٢، من طريق أحمد بن يوسف السُّلمِيّ عن عبد الرزاق، عن معمر به.","vol":"9","page":97},{"text":"<span data-type='title' id=toc-563>بابُ بيان تَلبيةِ رسول الله ﷺ عند إحرامه وتَلبِيدِه رأسَه عنه إحرامه، والسُّنَّة في رفْعِ الصوت بالإِهْلال للحجِّ والعُمرةِ</span>","vol":"9","page":99},{"text":"٣٥٧٦ - حدثنا محمد بن عبد الملك الدقيقي، أخبرنا يعقوب ابن إبراهيم بن سعد (^١)، حدثنا ابن أخي الزهري (^٢)، عن عمِّه (^٣) قال: أخبرني سالم بن عبد الله، عن عبد الله بن عمر، سمعتُ رسول الله ﷺ وهُو يُهِلُّ مُلَبِّدًا (^٤) يقول: \"لبَّيك اللهم لبَّيك، لبَّيك لا شريك لك لبَّيك، إنَّ الحَمْد والنِّعمة لك والملك، لا شريك لك\" قال ابن عمر: وسمعتُ ابن الخطاب ﵁ يُهِلُّ بإهلال ﷺ ويزيد معه: لبَّيك وسعديك، والخير في يديك، والرَّغْبَاءُ (^٥)\n⦗١٠٠⦘ إليكَ والعمل (^٦).\n_________\n(^١) القرشي الزهري، أبو يوسف المدني.\n(^٢) محمد بن عبد الله بن مسلم، الزهري.\n(^٣) محمد بن مسلم بن شهاب الزهري، وهو موضع الالتقاء مع مسلم.\n(^٤) مُلَبِّدا: -بضم الميم وفتح اللام وكسر الباء الموحدة- لَبّده: أي جعل فيه شيئًا نحو الصَّمْغ ليجتمع شعره ويَلْزَقَ بعضه ببعض، لئلا يتشعَّثَ (يتفرق) في الإحرام أو يقع فيه القَمْل.\nانظر: فتح الباري (٣/ ٤٠٠)، مشارق الأنوار على صحاح الآثار (١/ ٦٩٤).\n(^٥) الرَّغْباء إليك: بسكون الغبن، فيه وجهان: أحدهما: ضم الراء، والثاني: فتحها، فإن ضممت قصرت وإن فتحت مددت، وهذا كالنعماء والنعمى، ومعنى اللفظة: الطلب والمسألة، أي إنه تعالى هو المطلوب المسئول منه فبيده جميع الأمور.\nانظر: المعلم بفوائد مسلم للمازري (٢/ ٧٢)، إحكام الأحكام لابن دقيق العيد (ص ٤٣٨)، طرح التثريب (٥/ ٧٨)، تهذيب سنن أبي داود لابن القيم (١/ ٢٢٥).\n(^٦) أخرجه مسلم في كتاب الحج (٢/ ٨٤١ - ٨٤٢، ح ٢٠، ٢١) عن حرملة بن يحيى، عن ابن وهب، عن يونس، عن الزهريّ، وعن محمَّد بن عَبَّاد، عن حاتم، عن موسى ابن عقبة، كلاهما عن سالم بن عبد الله بن عمر بنحوه، إلا أنَّ في رواية موسى ابن عقبة: قال نافع: \"كان عبد الله ﵁ يزيد مع هذا: لبيك، لبيك، وسعديك، والخير بيديك، والرَّغباء إليك والعمل\"، فنسب العمل إلى ابن عمر، فيقال: إنَّ كليهما كانا يزيدان تلك الألفاظ لصحة كلتا الروايتين ولمجيئ ذلك من كليهما ﵄ في طريق يونس بن يزيد المذكورة عند مسلم أيضًا، وأخرجه البخاري في كتاب الحج -باب من أهل ملبدا- (ص ٢٤٩، ١٥٤٠)، عن أصْبَغ، وفي كتاب اللِّباس -باب التلبيد- (ص ١٠٣٨، ح ٥٩١٥)، عن حِبَّان بن موسى، وأحمد ابن محمد، ثلاثتهم عن ابن وهب، عن يونس عن ابن شهاب بنحوه، إلا أن رواية أصبغ مختصرة، وأخرجه الإمام أحمد في المسند (٢/ ١٣١) عن يعقوب بن إبراهيم، عن ابن أخي ابن شهاب، عن عمِّه محمد بن مسلم بن شهاب به، والزيادة المذكورة موقوفة عليهما ولم يثبت رفعُها إلى النبي ﷺ.\nانظر: الوقوف على ما في صحيح مسلم من الموقوف للحافظ ابن حجر (ص ٦٧).\nمن فوائد الاستخراج: فيه عُلُوّ نسبيّ، حيث استوى عدد رجال إسناد المصنف مع عدد رجال إسناد مسلم، وفائدة أخرى، وهي أن الإمام مسلم، ذكر السند دون متنه، فجاء المستخرج وذكر المتن.","vol":"9","page":99},{"text":"٣٥٧٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن سالم بن عبد الله، عن أبيه، سمعت\n⦗١٠١⦘ رسول الله ﷺ \"يُهِلُّ مُلَبِّدًا\" (^٢).\nرواه حَرْملة، عن ابن وهب، عن يُونس، بمثل حديث ابن أخي ابن شهاب (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر تخريج الحديث السابق ح / ٣٥٧٦.\n(^٣) وصله الإمام مسلم في كتاب الحج -باب التلبية وصفتها ووقتها (٢/ ٨٤٢، ح ٢١).","vol":"9","page":100},{"text":"٣٥٧٨ - حدثنا سَعْدان بن يزيد، حدثنا إسحاق بن يوسف، حدّثنا عبيد الله بن عمر (^١)، عن نافع، عن ابن عمر، أنَّ النَّبي ﷺ كان يُلبِّي: \"لبَّيك اللهم لبَّيك، لبَّيك لا شريك لك لبَّيك، إنَّ الحَمْد والنّعمة لك والملك، لا شريكَ لك\" قال: وكان ابن عمر يزيد فيها: لبَّيك لبَّيك لبَّيك وسعديك، والخيرُ بيديْك، لبَّيك والرَّغْباءُ إليك والعَمَلُ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب التلبية وصفتِها (٢/ ٨٤٢، ح ٢٠) عن محمد بن المثنى، عن يحيى بن سعيد، عن عبيد الله بن عمر به مختصرًا، محيلا متنَه على حديث موسى بن عقبة، عن سالم به، وقال: \"بمثل حديثهم \"، وفي حديث أبي عوانة تكررت كلمة \"لبيك\" ثلاث مرات فيما كان يزيده ابن عمر: \"لبيك لبيك لبيك وسعديك .. \" بينما تكرَّرَ في صحيح مسلم في رواية موسى بن عُقبة مرَّتين. وأخرجه ابن ماجه (ص ٤٩٥) عن علي بن محمد، عن أبي معاوية، وأبي أسامة، وعبد الله بن نمير، عن عبيد الله بن عمر بمثل لفظ المصنِّف سواء، وكان عبد الله بن عبَّاس ﵄ يرى الانتهاء عند قوله: \"لا شريك لك \"، ويقول: \"إنته إليها فإنها تلبية رسول الله ﷺ\" كما رواه الحارث بن أبي أسامة في مُسنده (بغية الباحث عن زوائِد =\n⦗١٠٢⦘ = مسند الحارث ج ١/ ٤٤٣) عن الحسن بن موسى الأشيب، عن زُهَير عن أبي إسحاق عن الضحَّاك، عن ابن عبَّاس به.","vol":"9","page":101},{"text":"٣٥٧٩ - حدَّثنا محمد بن اللَّيث المروزي (^١)، حدَّثنا عبدان (^٢)، قال: حدثني أبي (^٣)، أخبرنا شعبة، عن زيد (^٤)، وأبي بكر (^٥) ابني محمد، عن\n⦗١٠٣⦘ نافع (^٦)، عن ابن عمر، عن النَّبِيّ ﷺ بمثله، إلى قَوْله: \"لا شريك لك (^٧) \".\n_________\n(^١) هو: محمد بن الليث بن حفص بن مرزوق المروزي الغزال، هكذا ذكره المزي في تهذيب الكمال (١/ ٤١٢)، وذكره أبو أحمد الحكم في الأسامي والكنى (ق ٢٥٠/ ب) وروى عنه بواسطة، كما ذكره الخليلي في الإرشاد (٣/ ٩٢٠) وقال: سمع شيوخ مرو والعراق والحجاز، وأثنى عليه عمر الجوهري، وهو كثير الرواية عنه، والجوهري دونه في الطبقة، ويلقب بـ: الإسكاف، والقزاز، والسمسار، وجاء ملقبًا بالقزاز عند أبي عوانة في مواضع أخر.\n(^٢) هذا لقبه، واسم عبدان هو: عبد الله بن عثمان بن جَبَلة -بفتح الجيم والموحدة- ابن أبي روَّاد -بفتح الراء وتشديد الواو- العَتَكي -بفتح المهملة والمثناة-، أبو عبد الرحمن المروزي، ثقة حافظ، ت / ٢٢١ هـ، (خ م د ت س).\nانظر: التحبير في المعجم الكبير للسمعاني (٢/ ٢٤٨)، تهذيب الكمال للمزي (١٥/ ٢٧٦ - ٢٧٩)، توضيح المشتبه (٢/ ١٩١ - جبلة)، (٤/ ٢٣٥ - رواد)، (٦/ ١٨١ - العتكي)، تقريب التهذيب (ت ٣٨٣٥).\n(^٣) هو عثمان بن جَبَلة المروزي.\n(^٤) هو: زيد بن محمد بن عبد الله بن عمر بن الخطاب، ثقة من السابعة، أخرج له النسائي. انظر: التقريب (ت ٢٣٦٤).\n(^٥) هو: أبو بكر بن محمد بن عبد الله بن عمر بن الخطَّاب، أخو المتقدِّم، وكلاهُما ثِقتَان.\nانظر: التقريب (ت ٩٠٩٢).\n(^٦) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٧٨.\n(^٧) أخرجه النّسائي في كتاب الحج (ص ٤٢٨) عن أحمد بن عبد الله بن الحكم، عن محمد بن جعفر، وأخرجه الإمام أحمد (٦/ ١٠٠) عن محمد بن جعفر، عن شعبة بمثل ما أخرج أبو عوانة.","vol":"9","page":102},{"text":"٣٥٨٠ - حدثنا عبد الصمد بن الفضل (^١)، حدثنا مكي ابن إبراهيم (^٢)، عن ابن جريج، أخبرني نافع (^٣)، أن ابن عمر كان يقول: سمعت النَّبي ﷺ يقول: \"لبّيْك اللهمّ لبَّيْك، لبيك لا شريك لك لبيك، إِنّ الحَمْد والنّعمة لك والملك، لا شريك لك\" قال نافع: وكان ابن عمر يقول: زدت أنا: \"لبَّيك لبَّيك لبَّيك وسعديك، والخير في يديك، لبَّيك والرَّغْبَاءُ إِليْك والعملُ (^٤) \".\n_________\n(^١) هو: عبد الصمد بن الفضل بن موسى البَلْخي، أبو يحيى، وثقه الدارقطني، وذكره ابن حبان في الثقات، ت / ٢٨٢ هـ.\nانظر: العلل للدارقطني: (٥/ ١٣٨)، سؤالات السلمي (١٩٢)، الثقات لابن حبان (٨/ ٤١٦).\n(^٢) التَّميمي الحَنْظلي البَلْخي، أبو السَّكَن.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٧٨.\n(^٤) أخرجه الإمام أحمد (٢/ ٢٨) عن روح، عن ابن جُريج به، ولم يذكر فيه زيادة ابن عمر ﵁.","vol":"9","page":103},{"text":"٣٥٨١ - أخبرنا يونس، حدثنا ابن وهب، قال:\n⦗١٠٤⦘ حدثني مالك (^١)، وغيره، أن نافعًا حدثهم، بمثله، قال نافع: وكان عبد الله بن [عُمَرَ يَزِ (^٢)] يْدُ فيه، بمثله (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، والحديث في موطئه (٦/ ٤١٢ - ٤١٧، ح ٧٩٨) برواية يحيى اللَّيثي عنه بنحو لفظ المصنِّف في ح / ٣٥٨٠.\n(^٢) ما بين المعقوفين سقط من (م)، واستدركتُه من أحاديث الباب ودلالة العبارة.\n(^٣) أخرجه مسلم في كتاب الحج -باب التلبية وصفتها ووقتها (٢/ ٨٤١، ح ١٩)، عن يحيى النيسابوري عن مالكٍ بمثله، وأخرجه البخاري في كتاب الحج -باب التلبية- (ص ٢٥١، ١٥٤٨) عن عبد الله بن يوسف، عن مالكٍ، بمثله، ولم يذكر فيه زيادة ابن عمر، وأخرجه البيهقي في السنن الكبرى (٥/ ٤٤)، عن أبي عبد الله الحافظ، عن محمد بن يعقوب، عن ابن الحكم، عن ابن وهب بمثله.","vol":"9","page":103},{"text":"٣٥٨٢ - حدثنا الصغاني، حدثنا أبو النضر (^١)، حدثنا الليث، حدثني نافع (^٢)، عن ابن عمر، أنه كان يقول بمثل هذا إلى قوله: \"لا شريك لك\" وكان عبد الله بن عمر يقول: هذه تلبية رسول الله ﷺ، وكان ابنُ عمر يزيد، فذكر مثله (^٣).\n_________\n(^١) هو: هاشم بن القاسم بن مسلم الليثي، أبو النضر البغدادي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٨١.\n(^٣) أخرجه الترمذي في كتاب الحج -باب ما جاء في التلبية- (ص ٢٠٢، ح ٨٢٦)، عن قتيبة، عن الليث، عن نافع بمثله، وقال: \"حديثٌ حسنٌ صحيحٌ\"، وانظر تخريج الحديث السابق.","vol":"9","page":104},{"text":"٣٥٨٣ - حدثنا الحسن بن أبي الرَّبيع، والسُّلمي (^١)، ومحمد بن مُهِلّ الصغاني [¬*]، قالوا: حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري (^٢)، عن سالم، عن ابن عمر قال: سمعت النَّبِيّ ﷺ يقول: \"لبَّيك اللهم لبَّيك، لبَّيك لا شريك لك لبَّيك، إنَّ الحمد والنعمة [لك (^٣)] والمُلك، لا شريك لك\" قال ابن عمر: \"وزدت أنا: لبيك لبيك وسَعْدَيك، والخيرُ في يديك، لبَّيك والرَّغْباءُ إليكَ والعملُ (^٤) \".\n_________\n(^١) هو: أحمد بن يوسف السلمي، تقدم في ح / ٣٥٦٤.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٧٦.\n(^٣) ما بين المعقوفين سقط من نُسخة (م)، واستدركته من أحاديث الباب ودلالة السياق.\n(^٤) أخرجه الإمام أحمد (٢/ ٣٤) عن عبد الرزاق به، وليس فيه ذكر زيادة ابن عمر ﵁، وأخرجه عبد بن حُميد في مسند (ص ٢٣٨) عن عبد الرزاق بمثل لفظ المصنِّف، وانظر ح / ٣٥٧٦.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الزُّهرين طريقين: طريق معمر، وطريق يعقوب بن إبراهيم بن سعد (ح / ٣٥٧٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا هنا وفي مطبوعة دار المعرفة (٣٧٢٥): (الصغاني)، وصوابها: الصنعاني، وهي على الصواب على الأصح في الأصل الخطي المحفوظ بدار الكتب المصرية (٣/ ق ٧٤/ ب)، وكذا في إتحاف المهرة (٩٦١٤) وأصوله الخطية، وكذا في مصادر ترجمة الراوي، وهو الذي أشار إليه محققو الكتاب في مطلعه وفي أكثر من موضع من الكتاب، وقد فات الحافظ عزوه لأبي عوانة.","vol":"9","page":105},{"text":"٣٥٨٤ - حدثنا السُّلَمي، حدثنا النَّضر بن محمد (^١)، أخبرنا عِكرمة ابن عَمَّار (^٢)، حدثنا أبو زُميل (^٣)، عن ابن عباس قال: كان المشركُون\n⦗١٠٦⦘ يقولون: لبَّيك لا شريك لك، قال: فيقول رسول الله ﷺ: \"ويْلَكْم قَدْ قَدْ (^٤) \" [فيقولون: (^٥)] إلا شريكًا هو لك، تَمْلِكُه وما مَلَك، يقولون هذا وهم يطوفون بالبيت (^٦).\n_________\n(^١) ابن موسى الجُرَشي.\n(^٢) موضع الالتقاء مع مسلم، وهو أبو عمَّار اليمامي.\n(^٣) بالزَّاي، مُصَغَّرًا، سِمَاك بن الوليد الحَنفِي اليمامي ثم الكوفي.\n(^٤) قدٍ قدٍ: بإسكان الدال أو كسرها مع التنوين، ومعناه كفاكم هذا الكلام فاقتصروا عليه ولا تزيدوا.\nانظر: مشارق الأنوار (٢/ ٣٢٥)، شرح النووي (٨/ ٣٢٩).\n(^٥) ما بين المعقوفين سقط من نسخة (م)، واستدركته من صحيح مسلم (٢/ ٨٤٣)، ولأن الكلام لا يستقيم بدون هذه الكلمة.\n(^٦) أخرجه مسلم في كتاب الحج -باب التَّلبية وصفتها ووقتها (٢/ ٨٤٣، ح ٢٢)، عن عباس بن عبد العظيم العَنْبَري، عن النَّضر بن محمد، عن عكرمة، بمثله، وأخرجه الطبرانيُّ (١٢/ ١٩٨) عن أحمد بن محمد الحمَّال عن حمدان بن يوسف السُّلمي (شيخ أبي عوانة) عن النضر بن محمد بمثله أيضًا.","vol":"9","page":105},{"text":"٣٥٨٥ - حدثنا ابن أبي الحُنين الكوفِي، حدثنا معلَّى بن أسد (^١)، حدثنا وُهَيب، عن داود (^٢)، عن أبي نَضْرة (^٣)، عن جابر، أو عن أبي سَعيد الخدري (^٤) قال: \"قدمنا مع رسول الله ﷺ ونحن نَصْرُخ بالحج صُرَاخًا (^٥) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو: ابن أبي هند.\n(^٣) هو: المنذر بن مالك بن قُطَعة.\n(^٤) سعد بن مالك الأنصاري.\n(^٥) أخرجه مسلم في كتاب الحج -باب التقصير في العُمرة (٢/ ٩١٤، ح ٢١٢) عن =\n⦗١٠٧⦘ = حجاج بن الشاعر، عن معلى بن أسد، عن وهيب، عن داود، عن أبي نضرة، عن جابر وعن أبي سعيد الخدري بمثله، فجزم بالرواية عن كلا الصحابيين، وعن عبيد الله بن عمر القَواريري، عن عبد الأعلى، عن داود، عن أبي نضرة، عن أبي سعيد بنحوه، بدون شكٍّ في تسمية الصَّحابي، وزاد: \"فلمَّا قدمنا مكة أمرنا أن نجعلها عُمرة إلا من ساق الهدي، فلما كان يوم التروية ورُحنا إلى منى أهللنا بالحجِّ\"، وقد انفرد مسلم بإخراج هذا الحديث بين السِّتَّة.\nومدار الحديث على داود بن أبي هند، وقد رواه عنه، وهيب بن خالد، وعبد الأعلى بن عبد الأعلى، وأبن أبي عدي، ويزيد بن زريع، وأبو شهاب (عبد ربه ابن نافع الكِناني الحنّاط).\nأما وهيب فاختلف عليه فيه، فرواه عنه عفان كما عند أحمد (٣/ ٧٥) على الشك: عن جابر أو أبي سعيد.\nورواه معلى بن أسد عن وهيب واختلف عليه فيه، فرواه حجاج بن الشاعر، كما عند مسلم (٢/ ٩١٤)، والسري بن خزيمة كما عند البيهقي (٥/ ٤٠) عنه عن وهيب، بالجزم على جابر وأبي سعيد ﵄.\nوخالفهما ابن أبي الحنين كما عند أبي عوانة، فرواه عن معلى بن أسد، عن وهيب، على الشكّ.\nورواه عبد الأعلى (صحيح مسلم ٢/ ٩١٤)، وابن أبي عدي (مسند أحمد ٣/ ٥) (صحيح ابن حبان ٩/ ١٠٣)، ويزيد بن زريع (مسند أحمد ٣/ ٧١)، (شرح معاني الآثار ٢/ ١٩٣)، وأبو شهاب (السنن الكبرى للبيهقي ٥/ ٣١)، (شرح معاني الآثار ٢/ ١٩٥)، كلهم عن داود بن أبي هند، عن أبي نضرة، عن أبي سعيد ﵁ به، ولم يذكروا جابرًا ﵁، ويظهر من هذا أن وهيبًا لم يحفظ الحديث كما حفظه غيره، ويؤيد ذلك إيراد مسلم لحديث وهيب بعد إخراج السّند المحفوظ، إشارة منه إلى أن =\n⦗١٠٨⦘ = الطريق الأولى هي المحفوظة، كما قال ذلك في مقدمة كتابه:\n\"فأما القسم الأول: فإنا نتوخى أن نقدم الأخبار التي هي أسلم من العيوب من غيرها وأنقى، من أن يكون ناقلوها أهل استقامة في الحديث، وإتقان لما نقلوا، لم يوجد في روايتهم اختلاف شديد ولا تخليط فاحش كما قد عثر فيه على كثير من المحدثين وبان ذلك في حديثهم، فإن نحن تقصينا أخبار هذا المصنف من الناس أتبعنا أخبارًا يقع في أسانيدها بعض من ليس بالموصوف بالحفظ والإتقان كالصنف المقدم قبلهم على أنهم وإن كانوا فيما وصفنا دونهم فإن اسم الستر\".\nوقد أخرج الطبرانيُّ في المعجم الأوسط (٨/ ١) عن جعفر عن محمد بن يزيد ابن الرَّوَاسِ عن سلمة بن علقمة، عن داود بن أبي هند، عن أبي الزبير، عن جابر قال: قدمنا مع رسول ﷺ ونحن نصرخ بالحج صراخًا، \"فأمرنا رسول الله ﷺ أن نجعلها عمرة، وأن نحل، فأحللنا\".\nثم قال الطبرانيُّ: \"لم يرو هذا الحديث عن داود إلا سلمة، تفرَّد به محمد\".\nقال الحافظ ابن حجر في التهذيب: \"تميز: سلمة بن علقمة صوابه مسلمة وسيأتي\"، وعند ذكره في الموضع اللاحق من كتابه التهذيب أورد فيه أقوال من عدله ومن جرحه، وقال في التقريب: \"صدوق له أوهام\".\nانظر: تهذيب التهذيب (٤/ ١٣٢)، (١٠/ ١٣٢)، التقريب (ت ٧٥٠٨).","vol":"9","page":106},{"text":"٣٥٨٦ - حدثنا محمد بن هارون الفلَّاس (^١)، حدثنا عفان ابن مسلم أبو عثمان، حدثنا يزيد بن زُرَيع (^٢)، حدثنا داود ابن\n⦗١٠٩⦘ أبي هند (^٣)، عن أبي نَضرة، عن أبي سعيد الخدريِّ قال: خرجنا من المدينة نَصْرُخ بالحج صُرَاخًا، فلما قدمنا مكة فطُفْنا قال رسول الله ﷺ: \"اجعلُوهَا عُمرةً، إلَّا من كان معه هديٌ فلما كانت عشيةَ الترويةِ أَهلَلنا بالحجِّ (^٤) \".\n_________\n(^١) بفتح الفاء والتشديد وآخره سين مهملة، \"توضيح المشتبه\" (٧/ ١٣٣)، أبو جعفر، المُخَرَّميّ، يلقب: شِيطَا.\n(^٢) بتقدم الزاي، مصغَّر، أبو معاوية البصري.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق ح / ٣٥٨٥.\n(^٤) أخرجه الإمام أحمد في مسنده (٣/ ٧١) عن عفان به، بمثل لفظ المصنِّف سواء.","vol":"9","page":108},{"text":"٣٥٨٧ - وحدثنا الصغاني، حدثنا أحمد بن إسحاق الحَضْرَمِيّ، حدثنا وُهَيب، حدثنا يحيى بن [أبي] إسحاق (^١)، عن أنس بن مالك، قال: سمعتُ [رسول الله ﷺ أهلّ بهما جميعًا: \"لبَّيك عمرةً وحجًّا،\n⦗١١٠⦘ لبَّيك عمرةً وحجًّا (^٢) (^٣) \"].\n_________\n(^١) موضع الالتقاء مع مسلم، وهو: يحيى بن أبي إسحاق الحضرمي -مولاهم- البصري النَّحوي، ت / ١٣٦ هـ، (ع).\nوثقه ابن سعد، وابن معين، والنسائي، وليَّنه أحمد.\nوقال الذهبي: \"ثقة\"، وقال الحافظ: \"صدوق ربما أخطأ\".\nقلت: وقد تابعه جمع من الثقات عند مسلم كما سيتبين التخريج الآتي.\nوقد سقط ما بين المعقوفين واستدركتُه من إتحاف المهرة لابن حجر (٢/ ٣٧٢ برقم: ١٩١٩).\nانظر: الطبقات الكبرى لابن سعد (٣٢٠٣) (٧/ ١٨٨)، العلل للإمام أحمد (٢/ ١١٨)، (١/ ١٥٦)، تهذيب الكمال (٣١/ ١٩٩ - ٢٠١)، مقدمة فتح الباري (ص ٤٧٣)، التقريب (ت ٨٤٥١).\n(^٢) أخرجه مسلم في كتاب الحج -باب إهلال النَّبيّ ﷺ وهديه (٢/ ٩١٥، ح ٢١٤)، عن يحيى بن يحيى، عن هُشيم، عن يحيى بن أبي إسحاق، وعبد العزيز بن صهيب، وحميد به، وعن علي بن حجر، عن إسماعيل بن إبراهيم، عن يحيى بن أبي إسحاق، وحميد الطويل به، وعن سُريج بن يونس (٢/ ٩٠٥)، عن هشيم، عن حميد، عن بكر عن أنس به أيضًا.\n(^٣) ما بين المعقوفين سقط من نسخة (م)، واستدركته من صَحيح مسلم (٢/ ٩١٥)، كما سقطتْ في هذا الموضع أحاديث أخرى، وقفتُ على أسانيدها في إتحاف المهرة (٢/ ٣٧٢). انظر: ملحق وصف النسخة الخطيَّة آخر هذه الرسالة، الموضع الثاني.","vol":"9","page":109},{"text":"<span data-type='title' id=toc-564>[باب تَحرِيْم الصَّيدِ للمحرم، وإذا صاد الحلال فأهْدى للمُحرِم الصَّيد أكله </span>(^١)]\n_________\n(^١) ما بين المعقُوفين ليس من نسخة (م)، فقد سقط الباب والأحاديث التي في أول الباب، وترجمة الباب مركبة من تبويب الإمام البخاري ﵀ (ص ٢٩٣) والنووي ﵀ (المنهاج ٨/ ٣٤٢)، لدلالة أحاديث الباب على ذلك، وقد ذكر ابن حجر أسانيد تلك الأحاديث في إتحاف المهرة.\nانظر: الموضع الثالث من الملحق الخاص بوصف النسخة الخطية نهاية هذه الرسالة.","vol":"9","page":111},{"text":"٣٥٨٨ - . حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا هِشام الدَّسْتَوائي (^٢)، عن يحيىَ بن أبي كثير (^٣)، عن عبد الله بن أبي قتادة (^٤)، عن أبيه (^٥)، أنه انطلق مع النَّبِيّ ﷺ عام الحُدَيْبِيَّة، فأحرم أصحابي ولم أُحرم، فأصبتُ حمار وحْشٍ، فأتيتُ النَّبِيّ ﷺ فقلت: إني أصبتُ حمار وحش وبقي منه فاضلة، فقال النَّبِيّ\n⦗١١٢⦘ﷺ للقوم: \"كُلُوا، وهم مُحرِمون (^٦) \".\n_________\n(^١) هو سليمان بن داود الطيالسي، والحديث في مسنده برقم (٦٢٥) تقدم.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو الطَّائي -مولاهم- أبو نصر اليمامي.\n(^٤) هو الأنصاري السَّلَميّ -بفتحتين- المدني.\n(^٥) هو: الحارث، ويقال: عمرو أو النعمان بن ربعيّ، -بكسر الراء، وسكون الموحدة، وبعدها مهملة- ابن بُلْدمة، -بضم الموحدة، والمهملة، بينهما لام ساكنة- السّلَمي، بفتحتين، المد في، ت / ٣٨ هـ، (ع).\nانظر: الإصابة في تمييز الصحابة (٧/ ٣٢٧)، التقريب (ت ٩٨٨٦).\n(^٦) أخرجه مسلم في كتاب الحج -باب تحريم الصَّيد للمحرم (٢/ ٨٥٣، ح ٥٩) عن صالح بن مسمار، عن معاذ بن هشام، عن أبيه هشام الدَّسْتوائي بنحوه أكثر تفصيلًا، وأخرجه البخاري في كتاب الحج -باب إذا صاد الحلال فأهدى للمحرم الصيد أكله- (ص ٢٩٣، ح ١٨٢١) عن معاذ بن فَضَالة عن هشام به، وفي كتاب الحج -باب إذا رأى المحرمون صيدًا فضحكوا .. - (ص ٢٩٤، ح ١٨٢٢)، وفي كتاب المغازي -باب غزوة الحديبية- (ص ٧٠٦، ح ٤١٤٩) عن سعيد بن الرَّبيع، عن علي بن المبارك، عن يحيى بن أبي كثير به، وقد صرَّح ابن أبي كثير بالتحديث والإخبار كما عند مسلم، والمصنف في الأحاديث الأخرى في الباب، وأخرجه البيهقي في السنن الكبرى (٥/ ١٨٨) عن أبي بكر بن فورك، عن عبد الله بن جعفر، عن يونس بن حبيب، عن أبي داود، عن هشام به.","vol":"9","page":111},{"text":"٣٥٨٩ - حدثنا أبو حاتم الرازي (^١)، حدثنا يحيى بن صالح (^٢)، حدثنا معاوية بن سلَّام (^٣)، عن يحيى بن أبي كثير قال: أخبرني عبد الله بن أبي قتادة أن أباه أخبره، أنه غزا مع رسول الله ﷺ غزوة الحُدَيْبِيَّة (^٤)، قال: فأهَلُّوا\n⦗١١٣⦘ بعمرةٍ غيري، قال: فاصْطدْتُ حمار وحْشٍ، فأطعمْتُ أصحابي وهم مُحرِمون، ثم أتيتُ رسول الله ﷺ فأنبأتُه أنّ عنْدنا من لحمه فاضلةً، فقال: \"كُلُوهُ\" وهم مُحرِمون (^٥).\n_________\n(^١) هو: محمد بن إدريس بن المُنذر الحنظلي، الحافظ، إمام الجرح والتعديل.\n(^٢) الدمشقي أبو زكريا.\n(^٣) موضع الالتقاء مع مسلم، سَلّام -هو بالفتح والتشديد- أبو سلَّام الدمشقي.\n(^٤) الحُدَيْبِيَّة: بضم الحاء وفتح الدال بعدها ياء ساكنة وباء موحدة مكسورة وياء، اختلفوا فيها فمنهم من شددها، ومنهم من خففها، فرُوِي عن الشافعي ﵀ أنه قال: \"الصواب تشديد الحديبية وتخفيف الجعرانة وأخطأ من نص على تخفيفها\"، وقيل: \"كلّ صواب، أهل المدينة يثقلونها وأهلُ العراق يخففونها\"، كانت قرية متوسطة =\n⦗١١٣⦘ = ليست بالكبيرة سميت ببئر هناك عند مسجد الشجرة التي بايع رسول الله ﷺ تحتها، وهي اليوم على بعد (٢٢) كيلًا غرب مكة على طريق جدة القديم، وهو الطريق الذي يمر بالحديبية ثم حداء -على بضع أكيال من الحديبية- ثم على بحرة -منتصف الطريق- ثم على أم السلم فجدة، بها مسجد الشجرة، قيل إن مكانه لم يثبت، وهو اليوم مهدم، وبها بويتات يعدها الناظر، ومسجد غير مسجد الشجرة يصلى فيه، وبها مخفر للشرطة، وهي خارج الحرم غير بعيدة منه، على مرأى، وملاكها الأشراف ذوو ناصر.\nانظر: معجم البلدان (٢/ ٢٢٩)، المعالم الجغرافية في السيرة النبوية (ص ٩٤).\n(^٥) أخرجه مسلم في كتاب الحج -باب تحريم الصيد للمحرم (٢/ ٨٥٤، ح ٦٢) عن عبد الله بن عبد الرحمن الدارمي، عن يحيى بن حسان، عن معاوية بن سلّام بمثله.\nمن فوائد الاستخراج: فيه علو نسبي: المساواة بين المصنف والإمام مسلم، حيث تساوى عدد رجال إسناديهما.","vol":"9","page":112},{"text":"٣٥٩٠ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى (^١)، حدثنا شيبان (^٢)، عن يحيى (^٣)، عن عبد الله بن أبي قتادة، عن أبيه قال: قلتُ: يا\n⦗١١٤⦘ رسول الله، إني أصبتُ حمارًا وحشيًّا وعندي منه فاضلة، فقال للقوم: \"كلوا\" وهم مُحْرِمون (^٤).\n_________\n(^١) ابن أبي المختار باذَام العَبْسِيّ -مولاهم- أبو محمد الكوفي.\n(^٢) شيبان بن عبد الرحمن التميمي -مولاهم- النحوي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر: التخريج السابق.","vol":"9","page":113},{"text":"٣٥٩١ - حدثنا أبو داود الحراني، حدثنا محمد بن خالد بن عَثْمَة (^١)، أخبرنا محمد بن جعفر يعني ابن أبي كثير (^٢)، قال: حدثني أبو حازم (^٣)، عن عبد الله بن أبي قتادة، عن أبيه قال: كنتُ يومًا جالسًا مع رَهْطٍ (^٤) من أصحاب رسول الله ﷺ في منزل لنا بطريق مكة ورسول الله ﷺ نازلٌ أمامنا، والقوم محرِمون، وأنا غير محرِم، فأبصر القوم حمارًا وحشيًّا وأنا مشغولٌ أخْصِفُ (^٥) نعلي لم أبصره، فأحبوا أَنْ لوْ أبصرتُه، فقمت إلى الفرس فأسرجْتُ، ثم قمت ونسيتُ الرمح والسَّوط، فقلت لأصحابي:\n⦗١١٥⦘ ناولُونِي الرمح والسوط، فقالوا: لا والله لا نعينك عليه بشيء، فغضبتُ فنزلتُ فأخذتهما، ثم ركبت فشدَدْتُ عليه فقتلتُه، ثم جئت به أجرُّه وقد مات، فوقعوا عليه يأكلونَه، ثم إنهم شَكُّوا فيما صَنعوا، فرُحْنا وخَبَأت العَضُدَ (^٦) معي، فأدركنا رسول الله ﷺ فسألناه فقال: \"معك منْه شيءٌ؟ \" فقلت: نعم، فناولته العضد فأكلها وهو محرم حتى تعرَّقها (^٧) (^٨).\n_________\n(^١) عَثْمة: -بفتح العين، وسكون الثاء المعجمة بثلاث، الإكمال (٦/ ١٤٢) - وهو: محمد بن خالد، ابن عثمة البصري.\n(^٢) الأنصاري، الزّرقي مولاهم، المدني، موضع الالتقاء مع مسلم.\n(^٣) هو: سَلَمَةُ بن دِيْنار الأعرج التمَّار المدني.\n(^٤) رَهْط: أي ذوو ارْتَهاطٍ، وهو افتعال من الرّهْط أى مجتمعون رَهْطًا رَهْطًا، وأصلُ الكَلِمة من الرَّهْط، وهُم عَشِيرةُ الرجُل وأهُله، والرّهْطُ: العصابة دون العَشرة، ويجمع على أراهِط، وأَرْهُط: وأَنْشَد بعضهم: … وفَاضِح مُفْتِضَح في أرْهُطهِ.\nانظر: الفائق للزمخشري (٢/ ٩٦)، النهاية في غريب الحديث والأثر (٢/ ٦٧٥).\n(^٥) أخصِف نعلي: أي أخرزها.\nانظر: القاموس المحيط (ص ٧٤٢)، مشارق الأنوار (١/ ٤٧٧).\n(^٦) العَضُدُ: بالفتح وبالضم وبالكسر وككَتِفٍ ونَدُسٍ وعُنُقٍ: ما بين المِرْفَقِ إلى الكَتِفِ.\nانظر: القاموس المحيط (ص ٢٨٥).\n(^٧) تعرَّقَها: أي حتَّى لم يُبقِ على عظْمها لحمًا.\nانظر: فتح الباري (٩/ ٥٤٧)، مشارق الأنوار (٢/ ٤٠).\n(^٨) أخرجه مسلم في كتاب الحج -باب تحريم الصيد للمحرم (٢/ ٨٥٥، ح ٦٣)، عن أحمد بن عبدة، عن فضيل بن سليمان النميرى، عن أبي حازم، به مختصرًا، بينما رواه أبو عوانة مطوَّلًا، وأخرجه البخاريّ في كتاب الجهاد -باب اسم الفرس والحمار- (ص ٤٧٢، ح ٢٨٥٤) عن محمد بن أبي بكر، عن فضيل بن سليمان، وفي كتاب الأطعمة -باب تعرُّق العَضُد (ص ٩٦٥، ح ٥٤٠٦)، عن محمد بن المثنى، عن عثمان بن عمر، عن فليح بن سليمان، وفي الباب نفسه، وفي كتاب الهبة -باب فضل الهبة (ص ٤١٥، ح ٢٥٦٧)، عن عبد العزيز بن عبد الله، عن محمد بن جعفر ابن أبي كثير، ثلاثتهم عن أبي حازم به.\nمن فوائد الاستخراج: ساق الإمام مسلم لفظ أبي حازم مختصرًا، فجاء المستخرِجُ فرواه مطوَّلًا.","vol":"9","page":114},{"text":"٣٥٩٢ - حدثنا عبَّاس الدوري، حدثنا يونس بن محمد (^١)، حدثنا فُلَيح، عن أبي حازم (^٢)، بنحوه (^٣).\n_________\n(^١) أبو محمد المؤدِّب، المعروف بحَرَميّ.\n(^٢) سلمة بن دينار، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٩١.\n(^٣) أخرجه ابن حبان (٩/ ٢٨٨) عن أحمد بن عليّ بن المُثنى عن بشر بن الوليد عن فُليح بن سليمان به، وانظر تخريج الحديث السَّابق.","vol":"9","page":116},{"text":"٣٥٩٣ - حدثنا أبو أمية، [حدثنا (^١)] سليمان بن حرب، حدثنا شعبة (^٢)، عن عثمان بن عبد الله بن (موهب (^٣»، عن عبد الله بن أبي قتادة، عن أبيه، أنه كان يسير مع قوم وهم محرمون وليس هو بمحرم، فركضَ (^٤) فرسه على حمار فصرعه، فأكلوا من لحمه، فسألوا النَّبِيّ ﷺ عن ذلك فقال: \"أشَرْتُم أو صِدْتُم أو قَتَلتُم\" قالوا: لا، قال: \"فكلوا (^٥) \".\n_________\n(^١) سقطت أداة التَّحديثِ من (م)، واستدركتُها من إتْحاف المهرة (٤/ ١٣٦).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) تصحّف في (م) إلى مُوْسَى، والتَّصويب من إتحاف المهرة، (٤/ ١٣٦)، وصحيح مسلم (٢/ ١٥٨).\n(^٤) ركضَ فرسَه: أي دفعه واستحثَّه للعدْوِ. القاموس المحيط (ص ٥٩٣).\n(^٥) أخرجه مسلم في كتاب الحج (٢/ ٨٥٤، ٦١)، عن محمد بن المثنَّى، عن غُنْدر، عن شُعبة، وعن القاسم بن زكرياء، عن عبيد الله، عن شيبانَ، كلاهما عن عثمان بن عبد الله بن موهب به، ولم يذكر متنَ حديثهما، ولكن نبَّه على بعض لفظِ =\n⦗١١٧⦘ = شُعبة وشيبَان:\n\"وفي رواية شُعبة قال: \"أشرْتم أو أَعَنتُم أو أَصدْتُم\"، فذكر \"أعنتم\" بدل \"قتلتُم\"، وكلا اللَّفظتين ثابتتان عن شُعبة، أمَّا لفظة \"قتلتُم\" فثبتتْ من طرقٍ كثيرة عن شُعبة: منها طريق سليمان بن حرب هذه (ح / ٣٥٩٣)، وطريق أبي عمر الحوضي وأبي الوليد الطَّيالسي (ح / ٣٥٩٤) وطريق محمد بن جعفر غُندر (مسند أحمد ٥/ ٣٠٢)، وطريق عبد الصمد بن الوارث (المنتقى لابن الجارود ص ١١٤) وطرق أخرى، وأما اللَّفظة الثانية فثبتت عن شُعبة أيضًا من عدَّة طرق، منها طريق محمد بن جعفر (صحيح مسلم ٢/ ٨٥٤، مسند أحمد ٥/ ٣٠٢)، وطريق أبي داود الطيالسي (النسائي في الكبرى -كتاب المناسك- باب إذا أشار المحرم إلى الصيد فقتله الحلال ٢/ ٣٧٢) وطريق أبي عامر العقدي، وابن أبي عدي، ويزيد بن هارون (صحيح ابن خُزيمة -كتاب الحج- باب باب الزجر عن معونة المحرم للحلال على الاصطياد بالإشارة ٤/ ١٧٦ - ١٧٧).\nقلتُ: شكَّ شُعبة في بعض الألفاظ المذكورة التي شملها سؤالُ النَّبي ﷺ في الحديث، فقال: \"لا أدري قال: \"أعَنْتُم\" أو أَصَدْتُم\"، فالله أعلم بالصَّواب، ومعنى \"أصَدْتم\": هل أغرَيتمُوه وحملتموه على الصيد أو لا؟.\nانظر: (صحيح مسلم ٢/ ٨٥٤)، الإلمام لابن دقيق العيد (١/ ٣٨٠)، لسان العرب (٧/ ٤٥٠).\nمن فوائد الاستخراج: ذكر الإمام مسلم ﵀ طريق شُعبة، فجاء المستخرِج، وذكر متنها.","vol":"9","page":116},{"text":"٣٥٩٤ - حدثنا أبو داود الحراني، حدثنا أبو عُمر الحوْضِي (^١)،\n⦗١١٨⦘ وأبو الوَليد (^٢)، واللفظ لأبي عمر، قالا: حدثنا شُعبة (^٣)، قال: أخبرني عثمان بن عبد الله بن مَوْهِب، عن عبد الله بن أبي قتادة، عن أبيه، إنهم بينما هم يسيرون وهم محرمون إذْ ركبَ أبوهُ فرسًا فصرع حمارًا ولم يكن محرمًا، فأكلوا من لحمه، فأتوا النَّبِيّ ﷺ فذكروا ذلك له، فقال: \"أشرتُم أو قتلتُم أو صدْتُم؟ \"، قالوا: لا، قال: \"كُلوا (^٤) \".\n_________\n(^١) حفص بن عمر بن الحارث بن سَخْبَرة الأزدي النَّمَري.\n(^٢) هو هشام بن عبد الملك الطَّيَالِسي، أبو الوليد.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٩٣.\n(^٤) أخرجه الدارميّ في سُننه (٢/ ٦٠)، وابن حبان في صحيحه (٧/ ٣٣٠)، كلُّهم من طرق، عن أبي الوليد هشام بن عبد الملك الطيالسي، عن شعبه به، وانظر الحديث السابق ح / ٣٥٩٣.\nمن فوائد الاستخراج: لم يذكر الإمام مسلم متن حديث شعبة، واكتفى بالإشارة إلى بعض لفظِه، وذكره المستخرِجُ، وأيضًا في حديث المستخرِج علوٌّ نسبيٌّ: \"المساواة\"، حيثُ استوى عدد رجال إسناد المصنّف مع عدد رجال إسناد مسلم.","vol":"9","page":117},{"text":"٣٥٩٥ - حدثنا أبو المثَنَّى (^١)، حدثنا مسدد، حدثنا أبو الأحوص (^٢) حدثنا عبد العزيز بن رُفيع (^٣)، عن عبد الله بن أبي قتادة، أن أبا قتادة كان\n⦗١١٩⦘ في نفر محرمين وكان حِلًّا، فأبْصَر القوم حمارًا فلم يؤذنوه حتى أبصره أبو قتادة، فاخْتَلس (^٤) من بعضهم سوطًا، ثم قعد على ظهر فرسٍ فحملَ على الحِمار فصرَعه، ثم أتاهم فأكلُوا وحملُوا، فلقَوا رسول الله ﷺ فأخبروه بالذي صنع أبو قتادة، فقال: \"أشار إنسانٌ منكم بشيءٍ أو أمرتُم بشيءٍ\" قالوا: لا، قال: \"فكُلوا (^٥) \".\n_________\n(^١) هو: معاذ بن المثنى العنبري.\n(^٢) موضع الالتقاء مع مسلم، وهو: سَلَّام -بتشديد اللام- بن سُلَيْم الحَنَفِي -مولاهم- أبو الأَحْوَص، الكوفِي.\n(^٣) هو الأَسدي، أبو عبد الله المكِّي، نزيلُ الكوفة، و\"رُفيع\" -مصغَّر- وهو ملتقى الإسناد مع مسلم أيضًا في السند الثاني كما في التخريج الآتي.\n(^٤) اختلَس الشيء إذا استلبه، والاختلاس من باب الافتعال من الخِلسة، وهو ما يؤخذ سلبًا.\nانظر: نيل الأوطار (٢/ ٣٧٨).\n(^٥) أخرجه مسلم في كتاب الحج -باب تحريم الصيد للمحرم (٢/ ٨٥٥، ح ٦٤)، عن أبي بكر بن أبي شيبة، عن أبي الأحوص، وعن قتيبة، وإسحاق، عن جرير، كلاهما عبد العزيز بن رفيع بنحوه، مختصرًا.\nمن فوائد الاستخراج: أخرج مسلم ﵀ حديث عبد العزيز بن رُفيع مختصرًا، وأخرجه المستخرِج مفصَّلًا، محتويًا على زيادات، منها: اختلاس أبي قتادة السَّوط من أحدهم، وأنَّ الصحابة لم يُعلموا أبا قتادة بوجود الصَّيد، وأكلهم لذلك الصيد، والزّيادتان ثابتتان من طرق أخرى، أما الزيادة الأولى فجاءت عند النسائي في الصغرى (ص ٤٣٨، ح ٢٨٢٦) والكبرى (٢/ ٣٧٤) عن محمود بن غيلان، عن أبي داود الطيالسي، عن شعبة، عن عثمان بن عبد الله بن موهب، عن عبد الله بن أبي قتادة به، أما الزيادة الثانية مع الأولى أيضًا فجاءت عند أبي نعيم في المستخرج (٣/ ٢٨٥) وابن حبان في صحيحه (٩/ ٢٩٧) والبيهقي في السُّنن الكبرى (٥/ ١٨٩) و(٩/ ٣٢٢) كلُّهم من طرق عن عبد العزيز بن رُفيع به.","vol":"9","page":118},{"text":"٣٥٩٦ - حدثنا أبو داود الحراني، حدثنا مسلم بن إبراهيم، ح.\nوحدثنا يوسُف القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، قالا: حدثنا أبو عوانة (^٣)، عن عثمان بن عبد الله لأن موهب (^٤»، عن عبد الله ابن أبي قتادة، عن أبيه قال: خرج رسول الله ﷺ حاجًّا وخرجنا معه، فصرف طائفةً منهم وفيهم أبو قتادة فقال لهم: \"خذوا ساحلَ البحر حتى تَلْقوني\"، فأخذوا ساحل البحر، فلما انصرفوا نحو رسول الله ﷺ أحرموا كلهم إلا (أبا قتادة (^٥» لم يُحرم، قال: فرأينا حُمرَ وحشٍ فحمل عليها أبو قتادة فعقر منها أتانًا، فنزلوا فأكلوا من لحمها، فقالوا: نأكل من لحم صيد ونحن محرمون، فحملوا ما بقي من لحمها فأتوا النَّبِيّ ﷺ فقالوا: يا رسول الله إنا كنا أحرمنا وقد كان أبو قتادة لم يُحْرِم، فرأينا حُمُرا فحَمَل عليها أبو قتادة، فعقر منها أتانًا (^٦) فأكلنا من لحمها\n⦗١٢١⦘ وحملنا ما بقي، فقال: \"هل منكم من أحد أمره أن يحمل عليها أو أشار إليها\"، قالوا: لا، قال لهم رسول الله ﷺ: \"كُلوا مَا بَقِي مِنْ لحمها (^٧) \" واللفظ لسُليمان (^٨).\n_________\n(^١) أبو محمد، يوسف بن يعقوب بن إسماعيل البصري، ثم البغدادي، صاحب السنن.\n(^٢) أبو عثمان المُقَدَّمي.\n(^٣) موضع الالتقاء مع مسلم، وهو الوضَّاح بن عبد الله اليَشْكُري -مولاهم- أبو عوانة الواسطي.\n(^٤) في (م) \"وموهب بن عبد الله\" وهو خطأ، والتصويب من إتحاف المهرة (٤/ ١٣٦).\n(^٥) في نسخة (م) \"أبو قتادة\" وهو خطأ نحوي.\n(^٦) الأتَان: أنثى الحمار (حمارة). =\n⦗١٢١⦘ = انظر: فتح الباري (١/ ٧٤)، النِّهاية (١/ ٢٦)، المصباح المنير (١/ ١٥٠).\n(^٧) أخرجه مسلمٌ في كتاب الحج -باب التحريم الصيد للمحرم (٢/ ٨٥٣، ح ٦٠)، عن أبي كامل الجحدري، عن أبي عوانة بمثله، وأخرجه البخاري عن موسى ابن إسماعيل عن أبي عوانة به، وأخرجه البيهقي في السنن الكبرى (٥/ ٣٣١) عن علي ابن محمد المقرئ عن الحسن بن محمد عن يوسف القاضي عن محمد بن أبي بكر عن أبي عوانة بمثله.\nمن فوائد الاستخراج: تعيين من له اللفظُ من الرُّواة.\n(^٨) ابن سيف أبي داود الحرَّاني شيخِ المصنِّف.","vol":"9","page":120},{"text":"٣٥٩٧ - حدثنا أبو داود الحراني، حدثنا عليّ بن المَديني (^١)، حدثنا سُفيان (^٢)، حدثنا صالح بن كَيْسَان (^٣)، عن أبي محمد (^٤)، عن أبي قتادة قال: كنا مع رسول الله ﷺ بالقَاحَة (^٥) ومنَّا المحرم ومنَّا غير المحرم، فرأيت\n⦗١٢٢⦘ أصحابي يَتَرَاءون (^٦) شيئًا فنظرتُ فإذا حمار وحشٍ، فركبتُ فرسي وأخذت الرمحَ وأخذتُ السوطَ فسقط منِّي السوطَ، فقلتُ: ناولوني، فقالوا: ليس نُعِينك عليه بشيء، إنا محرمون، (فتناولتُه (^٧» بشيءٍ فأخذتُه، ثم أتيتُ الحِمَار من وراء أَكَمَة (^٨) فعقرتُه، فأتيت به أصحابي،\n⦗١٢٣⦘ فقال بعضهم: كلوه، وقال بعضهم: لا تأكلوه، فأتيت النَّبِيّ ﷺ وهو أمَامنا فسألتُه فقال: \"كُلُوه هو حلالٌ (^٩) \" قال سُفيان: فقال لنا عمرو بن دينار: اذهبوا إلى صالح بن كيسان فاسألوه عن هذا الحديثِ وعن غيره، وقَدِم علينا (^١٠).\n_________\n(^١) علي بن عبد الله بن جعفر السَّعدي المديني.\n(^٢) هو ابن عيينة، أبو محمد الهلالي، المكّي، وهو موضع الالتقاء مع مسلم.\n(^٣) صالح بن كيسان المدني.\n(^٤) موضع الالتقاء مع مسلم في السّند الثاني كما يتبين في التخريج الآتي، ومولى أبي قتادة هو: نافع بن عبّاس، ويقال: ابن عيّاش الأقرع أبو محمد مولى أبي قتادة.\n(^٥) القَاحَة: بفتح الحاء المهملة مخففة واد فحل من أودية الحجاز، يقع أوله مما يلي المدينة =\n⦗١٢٢⦘ = على أربع مراحل، ويسير فيه الطريق مرحلتين، وفيه مدينة السُّقيا -سُقيا مُزينة- ثم يجتمع بوادي الفرع فيسمى الوادي الأبواء، على ست مراحل من المدينة وخمس من مكة.\nانظر: المعالم الجغرافية في السيرة النبوية (ص ٢٣٧).\n(^٦) يتَراءون: يتفاعلون، من الرؤية، والتَّرائي تفاعل من الرُّؤية، وهي على وجوه، يقال: تراءى القوم: إذا رأى بعضهم بعضًا، وتراءى لي الشيء ظهر لي حتى رأيته، وتراءى القوم الهلال إذا رأوه بأجمعهم، وهذا المعنى الأخير هو الأنسب بالمقام.\nانظر: فتح الباري (٤/ ٢٧)، فيض القدير للمناوي (٢/ ٤٣٤).\n(^٧) في (م) \"فناولتُه\"، ولم يظهر لي وجْهُه من النَّاحية اللغوية؛ لأن \"ناول\" يتعدى إلى مفعولين، ومنه الحديث: \"أن رسول الله ﷺ ناولَ سلمانَ كذا وكذا\"، بينما \"تناول\" يتعدى إلى مفعول واحد، يقال: ناوَلْت فلانًا شيئًا مُناولةً إِذا عاطَيْته، وتناوَلْت من يده شيئًا إِذا تَعاطيته، وناوَلْته الشيء فتناوله، وتناول الأَمرَ: أَخذه، والأخير هو الصَّحيح والأنسب في لفظ الحديث.\nانظر: العين للخليل بن أحمد (٢/ ٨٢)، ولسان العرب (١٤/ ٣٣٥).\n(^٨) أَكَمَة: بفتحات، هي الرَّابية، والجبال الصّغار، والجمع آكام بالمدّ، وبالكسر بلا مدّ.\nانظر: فتح الباري (١/ ٨٠)، مشارق الأنوار (١/ ٦١).\n(^٩) أخرجه مسلم في كتاب الحج -باب تحريم الصيد للمحرم (٢/ ٨٥١، ح ٥٦)، عن قتيبة بن سعيد، وابن أبي عمر، كلاهما عن سفيان بن عيينة، عن صالح بن كيسان بنحوه، وعن يحيى بن يحيى، وقتيبة، كلاهما عن مالك، عن أبي النضر، عن نافع مولى أبي قتادة بنحوه، وأخرجه البخاري في كتاب جزاء الصيد -باب: لا يعين المحرم الحلال في قتل الصيد- (ص ٢٩٤)، عن عبد الله بن محمد، وعلي بن عبد الله (فرقهما) عن سفيان، عن صالح بن كيسان بمثله، وفيه قول عمرو بن دينار: \"اذهبوا إلى صالح بن كيسان، فسلوه عن هذا وغيره، وقدم علينا هاهنا\".\n(^١٠) العبارة هكذا في (م)، وفيها ركاكة، ولعلّ الأنسب أن يقال: \"وكان قدم علينا\"، وقد جاء بها ابن حجر هكذا مثل الثانية عند ذكره لطرق أبي عوانة في إتحاف المهرة (٤/ ١٦٤).\nمن فوائد الاستخراج: هنالك عدّة فوائد منها:\n١ - قوة إسناد المستخرِج، لروايته الحديث من طريق الإمام عليّ بن المديني عن سفيان، بينما رواه مسلم من طريق قتيبة بن مسلم، عن سفيان، وقتيبة وإن كان ثقة، فإنه لا يصل إلى درجة علي بن المديني.\n٢ - في طريق المستخرج زيادة، وهي قول عمرو بن دينار المتقدم، وهي زيادة مهمة تدل على إمامة صالح بن كيسان، وكونه قدم عليهم، وأن من أدب العلم أن يحيل المحدث طالب العلم على الأعلم منه.","vol":"9","page":121},{"text":"<span data-type='title' id=toc-565>باب ذكر الخبر الدَّالِّ على كراهِية أكلِ لحمِ الصَّيد لمن صِيدَ من أجله، والخبرُ المعارِضُ لَه المبُيحُ للمحرِم أكلَه </span>(^١)\n_________\n(^١) لا يظهر من أحاديث الباب ما يدل على الجملة الأولى من ترجمة الباب، ولعلَّ أبا عوانة ﵀ أراد أن يضيف ذلك لاحقًا، ثم لم يفعله لسبب ما، ويطابق الجملةَ الأولى من ترجمة الباب الحديثُ المرويُّ عند مسلمٍ عن الصّعْب بن جَثَّامة اللَّيْثِي ﵁: \"أنَّه أهدى لرسول الله ﷺ حمارًا وحشيًّا، وهُو بالأبواء -أو بِوَدّان، فَردّه عَليه رسول الله ﷺ، قال: فَلَما أن رأى رسول الله ﷺ ما في وجهِي، قال: إنا لم نردَّه عليك، إلا أنا حرُمٌ\".\nفقد حَمَل بعض العلماء هذا الحديث على من صيد لأجله وهو مُحرم، كما يتناسب مع الجملة الأولى من ترجمة الباب أيضًا ما رواه أبو داود (ص ٢١٥، ١٨١) عن جابر ﵁ قال: سمعت رسول الله ﷺ يقول: \"صيد البر لكم حلالٌ، ما لم تصيدوه أو يُصدْ لكم\"، ولكنّ الحديث ضعيف، وإنما جاء أبو عوانة بالجملة الثانية في ترجمة الباب، وأورد تحته أحاديث أبي قتادة ﵁، لأن ألفاظها عامَّة، ولم يأت فيها أن النَّبِيّ ﷺ استفسر أبا قتادة، هل صاد من أجله ﷺ أو لا؟، مع الحاجة إلى ذلك الاستفسار إن كان الأكل مكروهًا أو حرامًا.\nانظر: صحيح مسلم (٢/ ٨٥٠، ح ٥٠ - ٥٥)، شرح المنهاج للنووي (٨/ ٣٤٤).","vol":"9","page":124},{"text":"٣٥٩٨ - حدثنا عبَّاس الدوري، وأبو داود الحراني، قالا: حدثنا هَارون بن إسماعيل الخَزَّاز (^١)، حدثنا عليُّ بن المبارك (^٢)، عن يحيى بن أبي\n⦗١٢٥⦘ كثير (^٣)، عن عبد الله بن أبي قتادة، عن أبيه، خرجْنَا رسول الله ﷺ عام الحُدَيْبِيَّة فأَحْرم أصحابي ولمْ أُحرِمْ، فبَصُرَ أصحابي بحمار وحْشٍ فجعل يضحك بعضهم إلى بعض، فنظرت فرأيته فحملتُ عليه الفرسَ فطعنْته فأثْبتُّه (^٤)، فاستعنْتُهم فأبوا أن يُعينوني، فأكلنا منه، فلحقت رسول الله ﷺ وخشينا أن يقْطعَنا العدو، فلقيت رجلًا من بني غِفَار في جَوفِ اللَّيلِ، فقُلتُ: أينَ تركتَ رسول الله ﷺ؟ قال: بتَعْهِن (^٥) وهو قَائلٌ (^٦)\n⦗١٢٦⦘ السُّقيَا (^٧)، فلحقتُ رسول الله ﷺ فقلتُ: يا رسول الله، إنَّ أصحابك أرسلوني يقرؤُونَ عليك السلام ورحمة الله، وإنهم قد خشوا أن يقْطَعَهم العدوُّ دونَك فانتظرْهم ففعلَ، قال أبو قتادة: فقلت: يا رسول الله، إنَّا اصطَدْنا حمارَ وحشٍ وعندنا منْه، فقال: \"كُلوه وهُم مُحرِمُون (^٨) \".\nواللَّفظُ لأبِي داود.\n_________\n(^١) الخزّاز -بفتح الخاء، وتشديد الزاي الأولى نسبة إلى بيع الخز- أبو الحسن البصري.\nت / ٢٠٦ هـ، الأنساب (٢/ ٣٥٦)، المغني في الضبط (ص ٩٠).\n(^٢) هو: \"الهُنائي\" -بضم الهاء، وتخفيف النون-.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أثبتُّه: أي أثبتُّ الطعنة فيه فأصبت مقتله. انظر: فتح الباري (١/ ٩٤).\n(^٥) تَعْهِن: بكسر المثناة وبفتحها بعدها عين مهملة ساكنة ثم هاء مكسورة ثم نون، وضبط على غير ذلك أيضًا، وهو ماء على ثلاثة أميال من السُّقيا (أم البرك اليوم) بين مكَّة والمدينة، وهو إلى المدينة أقرب.\nقال صاحب المعالم الجُغرافية: \"وادٍ من كبار روافد القاحة، يأتيها من الشرق من جبال قَدَس فيدفع أسفل من السُّقيا على مرأى منها، ونواشِغُه -مجاريه- بين وادي الفرع والقَاحة\".\nانظر: مشارق الأنوار (١/ ١٢٦)، معجم البلدان (٢/ ٣٥) معجم ما استعجم (١/ ٣١٥)، عُمدة القاري (١٠/ ١٦٨)، الدِّيباج على مسلم (٣/ ٢٨٨)، معجم المعالم الجغرافية لعاتق البلادي (ص ٦٣، ٢٠١).\n(^٦) قائلٌ: أي أنه يكون بالسُّقْيا وقتَ القائِلة، أو هو من القول: أي يذْكرُ أنه يكونُ بالسُّقْيا.\nانظر: النهاية في غريب الحديث (٤/ ٢٢٦).\n(^٧) السُّقْيا: هي سقيا مزينة، قرية جامعة من أعمال فرع، بينها وبين الفرع مما يلي الجحفة سبعة عشر ميلًا، وقعت فيه القائلة، وتسمى أمّ البَرْك اليَوْم.\nانظر: مشارق الأنوار (٢/ ٢٣٣)، معجم البلدان (٣/ ٢٢٨)، فتح الباري (١/ ١٣٣)، (٤/ ٢٥)، الديباج على مسلم (٣/ ٢٢٨)، المعالم الجغرافية في السيرة النبوية (ص ٢٠١، ٢٣٧).\n(^٨) أخرجه البخاري في كتاب المغازي (ص ٧٠٦، ح ٤١٤٩)، عن سعيد بن الرَّبيع، عن علي بن المبارك به مختصرًا، وقد تقدم برقم: ٣٥٨٨، ٣٥٨٩، فارجع إليه.\nمن فوائد الاستخراج: تعيين من له اللفظ من الرواة.","vol":"9","page":124},{"text":"٣٥٩٩ - حدثنا أبو حاتم (^١)، حدثنا يحيى بن صالح، عن معاوية ابن سلَّام (^٢)، عن يحيى بن أبي كثير قال: أخبرني عبد الله بن أبي قتادة، أن أباه أخبره، أنه غزا مع رسول الله غزوة الحديبية قال: فأهلُّوا بعمرةٍ غيري، قال: فاصطَدْتُ حمارَ وحْشٍ، فأطعمْتُ\n⦗١٢٧⦘ أصحابي وهم مُحرمون، ثم أتيتُ رسول الله ﷺ فأنْبَأُته أنَّ عنْدَنا من لحمه، فقال: \"كُلُوه\" وهم مُحْرمون (^٣).\n_________\n(^١) هو الإمام محمد بن إدريس الرازي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥٩٩.\n(^٣) تقدم الحديث برقم: ٣٥٩٩، وهو ممَّا يكرِّره أبو عوانة من الأحاديث التي لها مناسبة مع أكثر من باب، فحين يضيق عليه المخرج يكرر الحديث من الطريق نفسه في باب آخر، وذلك لاستنباط الأحكام الفقهية منه.","vol":"9","page":126},{"text":"٣٦٠٠ - حدثنا الصغاني، حدثنا شبابة بن (سَوَّار (^١)، ح.\nوحدثنا يُونس بن حبيب، حدثنا أبو داود (^٢)، قالا: حدثنا ابن أبي ذئب (^٣)، عن صالح بن أبي حسَّان (^٤»، عن عبد الله\n⦗١٢٨⦘ ابن أبي قتادة، عن أبي قتادة، أنَّ النَّبِيّ ﷺ بعثه في طَلِيْعَةٍ (^٥) قِبَلَ غَيْقَةَ (^٦)\n⦗١٢٩⦘ أو وَدَّانَ (^٧)، فرأى حمارَ وَحْشٍ، قال: (وأصحابه محرمون (^٨»، وهو حِلٌّ، فصاد حمارًا وحشيًّا، ثم لحقوا رسول الله ﷺ فقال: \"كُلوا وأطْعِموني (^٩) \".\n⦗١٣٠⦘ رواه عبد الرزَّاق، عن مَعْمرٍ، عن يحيى بن أبي كثير، عن عبد الله ابن أبي قتادة (^١٠).\n_________\n(^١) في نسخة (م) \"شبابة بن شواريا\" وهو تصحيف، والتصويب من إتحاف المهرة (٤/ ١٣٦).\n(^٢) هو: الطَّيالسي، سُليمان بن داود بن الجارود.\n(^٣) هو: محمد بن عبد الرحمن بن المُغيرة بن الحارِث بن أبي ذِئب القُرشِيّ العامري المدني.\n(^٤) في نسخة (م) \"حدثنا الصغاني، حدثنا شبابة بن شواريا، وابن أبي ذئب، ح وحدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا ابن أبي ذئب، كلاهما عن صالح ابن كيسان\" وهو تحريف وتصحيف شديد، والتصويب من إتحاف المهرة (٤/ ١٣٦).\nوصالح بن أبي حسَّان المدني، يروي عن سعيد بن المسيب، وعبد الله ابن حنظلة بن الراهب، وعبد الله بن أبي قتادة، وأبي سلمة بن عبد الرحمن، وعنه بكير الأشج، وابن أبي ذئب.\nوثَّقه البخاري، والسَّاجي، وذكره ابن حبان في الثقات، وأورد له مسلم حديثًا في مقدمة صحيحه، وذلك فيما اختلف فيه الثِّقات بالزيادة والنقص، إيحاء منه أنَّه ثقة. =\n⦗١٢٨⦘ = وضعَّفه أبو حَاتم، وقال النَّسائي: \"مجهول\".\nوذكره الذهبي في الكاشف، ونقل قول البخاري وأبي حاتم فيه، وليس هو صالح بن حسان الأنصاري المدني، عن محمد بن كعب، فهو منكرُ الحديث كما قال البخاري، قال الترمذي: \"سمعت محمدًا يقول: صالح بن حسَّان منكر الحديث، وصالح بن أبي حسان الذي روى عنه ابن أبي ذئب ثقة\".\nقال الحافظ في التقريب: \"صدوق\".\nولعل الإمام أبا حاتم خلَّط بينه وبين صالح بن حسَّان، الذي قال فيه البخاري: منكر الحديث، قال الخطيب البغدادي في ترجمة صالح بن حسَّان النضري: \"قال ابن أبي حاتم الرازي: هو حجازيٌّ قدم بغداد، وروى عنه بن أبي ذئب وأنس بن عياض وعائذ بن حبيب وسعيد بن محمد الوراق، قلت: في قول ابن أبي حاتم روى عنه بن أبي ذئب عندي نظر، لأن الذي يروى عنه بن أبي ذئب هو صالح بن أبي حسان، لا ابن حسَّان، وذاك يروى عن سعيد بن المسيب وأبى سلمة بن عبد الرحمن فالله أعلم\".\nانظر: التاريخ الكبير (٤/ ٢٧٥)، الجرح والتعديل (٤/ ٣٩٩)، غنية الملتمس إيضاح الملتبس للخطيب البغدادي (ص ٢١٣، ٢١٤)، تاريخ بغداد (٩/ ٣٠١)، تهذيب الكمال المزي (١٣/ ٣٢)، تهذيب التهذيب (٤/ ٣٣٧)، الكاشف (١/ ٤٩٤)، تقريب التهذيب (ت ٣١٥٢).\n(^٥) طَلِيعة: يقال لمن أُرسل ليطَّلِع علي خبر العدو طليعةٌ.\nانظر: فتح الباري (١/ ١٥٠)، مشارق الأنوار (١/ ٦٢٧).\n(^٦) -بفتح الغين المعجمة بعدها ياء تحتها اثنتان ثم قاف مفتوحة- موضع بين مكَّة =\n⦗١٢٩⦘ = والمدينة من بلد بني غفار، تقع عن يسار السُّقيا (أم البرك اليوم) بينها وبين الفُرع ليلة، وبينها وبين والمدينة ثمانية برد، وقد تقدم شرح كلمة السُّقيا في ح / ٣٥٩٨.\nانظر: مغازي الواقدي (١/ ٩٧)، مشارق الأنوار (٢/ ٢٧٥).\n(^٧) وَدَّان: -بفتح الواو وتشديد الدَّالِ المُهْمَلة- قرية جامعة من عمل الفُرْع بينها وبين هرشَى نحو ستة أميال، وبينها وبين الأبواء نحو ثمانية أميال، قريب من الجُحفة، وهي الآن شرق مستورة إلى الجنوب، في نَعْفِ حرَّة الأبواء إذا أكنعت في مكان يلتقي فيه سيل تلعة حمامة بوادي الأبواء، وذلك النعف يسمى \"العصعص\" والمسافة بينها وبين مستورة قريبًا من اثني عشر كيلًا، وأهلها -اليوم- بنو محمد من بني عمرو من حرب.\nانظر: معجم المعالم الجغرفية في السيرة النبوية (ص ٣٣٣).\n(^٨) في (م) \"قال: أصحابه وهم محرمون، وهو حلّ\"، ولم يظهر لي وجه هذه العبارة، كما لم أقف عليها في المصادر الحديثية بهذا اللفظ، ويظهر أن فيها تصحيفًا.\n(^٩) أخرجه الإمام أحمد في المسند (٥/ ٣٠٧)، عن حسين، عن ابن أبي ذئب، عن صالح يعني بن أبي حسَّان، عن عبد الله بن أبي قتادة، عن أبيه به، بلفظ: \"أن النَّبِيّ ﷺ بعثه في طَليعةٍ قبل غَيْقَة ووَدَّان وهو محرم، وأبو قتادة غير محرم، فإذا حمار وحش، فطلب منهم سوطًا فلم يناولوه، فاختلس سوط بعضهم، فصاد حمارًا وحشيًّا فأكلوه ثم لحقوا النَّبِيّ ﷺ بالأبواء قالوا: إنَّا صنعنا شيئًا لا ندري ما هو؟! فقال: أطعمونا\".\nمن فوائد الاستخراج: =\n⦗١٣٠⦘ = ١ - في حديث المستخرِج \"أن النَّبِيّ ﷺ بعثه في طليعة\"، وهذا يدلّ على أنهم خرجوا لاستطلاع العدوّ، فيدخل الحديث في كتاب المغازي، ولهذا ذكره البخاري في كتاب المغازي، ويدخل ضمن خطط النَّبِيّ ﷺ العسكرية.\n٢ - في حديث المستخرج، ذكر للمكان الذي بعثوا إليه، وهو غيقة، وودّان، ولا يوجد هذا في حديث المستخرَج عليه (صحيح مسلم).\n(^١٠) أخرجه عبد الرزَّاق في مصنَّفه (٤/ ٤٢٩) عن معمر به، وأخرجه ابن ماجه (ص ٥٢٥)، من طريق محمد بن يحيى، عن عبد الرزاق به، وهذا إسنادٌ صحيحٌ.","vol":"9","page":127},{"text":"<span data-type='title' id=toc-566>باب بيان الإباحة للمُحْرم قَتْل الحدَأة والغُرَاب والفَأرة والكلب العَقُور والحيَّة</span>","vol":"9","page":131},{"text":"٣٦٠١ - أخبرنا يونس، أخبرنا ابن وهب، قال: أخبرني مالك (^١)، و(عبد الله (^٢» بن عمر (^٣) وغير واحد أن نافعًا حدثهم عن عبد الله بن عمر، أن رسول الله ﷺ قال: \"خمسٌ مِنَ الدَّوَابِّ ليسَ على المُحْرم في قَتْلِهن جُناحٌ: الغرابُ، والحِدَأَةُ (^٤)، والفَأْرَةُ، والعَقْرَبُ، والكَلْبُ\n⦗١٣٢⦘ العَقُور (^٥) (^٦) \".\n_________\n(^١) موضع الالتقاء مع مسلم، وفي السند الثاني (طريق عبد الله بن عمر) نافع موضع الالتقاء مع مسلم، والحديث في موطأ مالك في كتاب الحج -باب ما يقتل المحرم من الدواب (ص ٢/ ٤٦٧) بهذا الإسناد بمثله.\n(^٢) في (م) عبيد الله، وهو تصحيف، وإن كان هذا الحديث روي من طريق عبيد الله ابن عمر أيضًا، ولكن ليس هذا الإسناد، والتصويب من إتحاف المهرة (٩/ ٢٨٤).\n(^٣) هو: عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب، أبو عبد الرحمن المدني، ضعيف الإسناد، ولذا قرنه المصنِّف في هذا الحديث بثقة إمام، كما تابعه على الحديث ثقات آخرون.\n(^٤) الحِدَأَةُ: بالكسر وفتح الدال بعدها همزة، طائر معروف من الجوارح ينقض على الجُرذان والدواجن والأطعمة وغيرها، يقال: هو أخطف من \"الحدأة\"، ويقال بالقصر أيضًا، ويقال له الحُدَيَّا بالضم وتشديد الياء، والحُدَيَّاة مثله بزيادة هاء في آخره.\nانظر: هدي الساري (ص ١٠٨)، مشارق الأنوار (١/ ١٨٤ - ١٨٥)، لسان العرب (١/ ٥٤)، المعجم الوسيط (١/ ١٥٩).\n(^٥) الكلب العقور: وهو كل سَبُع يَعْقِر: أي يجْرح ويَقْتُل ويفْتَرسُ كالأسدِ والنّمِر والذِّئب، سماها كلبًا لاشْتِراكِها في السَّبُعيَّة، والعَقُور: من أبْنِية المبالغة.\nانظر: النهاية في غريب الحديث (٣/ ٥٢٩)، مشارق الأنوار (٢/ ١٩٣).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٨، ح ٧٦) عن يحيى بن يحيى، عن مالك بمثله، وأخرجه البخاري في كتاب الحج -باب ما يقتل المحرم من الدَّواب (ص ٢٩٥)، عن عبد الله بن يوسف عن مالك به، وأخرجه البيهقي في السنن الكبرى، كتاب الضحايا -باب ما يحرم من جهة لا تأكل العرب (٩/ ٣١٥) بسنده عن عبد الله بن وهب، عن مالك بمثله، أما طريق عبد الله ابن عمر بن حفص، فلم أقف على من أخرجها غير أبي عوانة.\nمن فوائد الاستخراج:\nتصريح الإمام مالك وعبد الله بن عمر بالتحديث، بينما عنعن مالك لدى مسلم، ومجئ صيغة التحديث فائدة وإن لم يكن قائلها مدلِّسًا.","vol":"9","page":131},{"text":"٣٦٠٢ - حدثنا عَلَّان بن المغيرة (^١)، حَدَّثنا ابن أبي مريم (^٢)، أخبرنا اللَّيْثُ، ومالك (^٣)، عن نافع، عن ابن عمر، أن النَّبي ﷺ قال مثله (^٤).\n_________\n(^١) هو علي بن عبد الرحمن بن محمد بن المغيرة المصري، وعَلّان -بفتح المهملة وتشديد اللام- لقبه ت / ٢٧٢ هـ.\n(^٢) هو: سعيد بن الحكم بن محمد، المعروف بابن أبي مريم الجُمَحِي.\n(^٣) الليث ومالك كلاهما موضع الالتقاء مع مسلم، والليث هو: أبن سعد الفهمي المصري.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم قتله من الدواب (٢/ ٨٥٩) =\n⦗١٣٣⦘ = عن قتيبة، وابن رمح، عن الليث بن سعد، عن نافع به، وأحال متنه على حديث يحيى عن مالك.","vol":"9","page":132},{"text":"٣٦٠٣ - حدثنا يونس، أخبرنا ابن وهب قال: أخبرني مالك (^١)، عن عبد الله بن دينار (^٢)، عن ابن عمر، عن رسول الله ﷺ، مثله (^٣).\n_________\n(^١) الحديث في موطئه في كتاب الحج -باب ما يقتل المحرم من الدواب (٢/ ٤٦٨) من طريق يحيى الليثيِّ، عنه، عن ابن دينار به.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٨، ٧٧) عن يحيى بن يحيى، ويحيى بن أيُّوب، وقتيبة، وابن حجر، كلهم عن إسماعيل بن جعفر، عن عبد الله بن دينار بمثله، وأخرجه البخاري في كتاب الحج -باب ما يقتل المحرم من الدواب (ص ٢٩٥، ح ١٨٢٦) عن عبد الله ابن يوسف، وفي كتاب بدء الخلق -باب .. وخمس من الدواب فواسق يقتلن في الحرم، (ص ١٥٥، ح ٣٣١٥) عن القعنبي، كلاهما عن مالك، عن عبد الله بن دينار به، وأخرجه الطحاويّ في شرح معاني الآثار (٢/ ١٦٥)، عن يونس، عن ابن وهب به.\nمن فوائد الاستخراج: قوة إسناد المستخرِج، حيث روى الحديث من طريق مالك عن عبد الله بن دينار، بينما رواه مسلم، من طريق إسماعيل بن جعفر عن عبد الله بن دينار، هو وإن كان ثقة، فإنه لا يوازي الإمام مالك أبدًا، فمالك ﵀ من الطبقة الأولى من الآخذين عن عبد الله ابن دينار، قال البرديجي: \"أحاديث عبد الله بن دينار صحاح، من حديث شعبة، ومالك، وسفيان الثوري\"، ولم يزد على هذا.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٦٦٨).","vol":"9","page":133},{"text":"٣٦٠٤ - (* عمار*) بن رجاء (^١)، وأبو أميَّة، قالا: حدثنا عبيد الله بن مُوسَى، أخبرنا ابن جريج (^٢)، عن نافع، عن ابن عُمر قال: قال رسول الله ﷺ: \"خمسٌ يَقْتُلُهُنَّ المحرم: الفَأْرة، والكلب العَقُور، والحِدَأَةُ، والغُراب، والعَقْرب (^٣) \".\n_________\n(^١) تصحفت كلمة \"عمار\" في نسخة (م) إلى \"عبد الله\" فضرب عليها الناسخ، كتب الصواب فوقها.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٨، ح ٧٧) عن هارون بن عبد الله عن محمد بن بكر عن ابن جريج بنحوه، وأخرجه الإمام أحمد (٢/ ٣٧) عن محمد بن بكر عن ابن جريج بنحوه.\nمن فوائد الاستخراج:\n• لفظ صحيح مسلم عام: \"خمسٌ من الدَّوابِّ لا جُنَاحَ على منْ قَتلهُنّ في قتلِهنّ ..، \" فلم يتعرض لذكر المحرم، بينما لفظ أبي عوانة صرح فيه بالمحرم: \"خمسٌ يقتلهنَّ المحرم\" ولهذا اللفظ مدلوله الخاص، والذي لا يوجد في اللفظ المتقدم.\n• العلوّ النسبي: المساواة بين المصنف ومسلم في عدد رجال إسناديهما.","vol":"9","page":134},{"text":"٣٦٠٥ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا\nحُسين بن محمد (^١)، حدثنا جَرير بن حازم، عن أيُّوب (^٢)، عن نافع، عن ابن عمر، أن أعرابيًّا نادى النَّبِيّ ﷺ فقال: ما يقتل المحرم من الدواب؟\n⦗١٣٥⦘ فقال رسول الله ﷺ: \"الغرابُ، والحِدَأة، والفَأْرة، والكلب العَقور، والعَقْرب\" قُلْنا لِنافع: فَالحيَّاتِ؟ قالَ: لا يُختَلف فيهنَّ (^٣).\n_________\n(^١) هو حُسين بن محمد بن بَهْرام أبو أحمد، ويقال: أبو علي المؤدب التميمي المرْوَرُّوذي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (٢/ ٨٥٩، ح ٧٧)، عن أبي كامل عن حمَّاد عن أيُّوب به، محيلًا لفظَه على لفظ مالك وابن جريج عن نافع السابق، وليس في طريق مالك، وابن جريج، عند مسلم سؤال الرواة عن الحيَّات، ولم أقف على رواية جرير عن أيُّوب في غير مستخرج أبي عوانة.\nمن فوائد الاستخراج: في حديث المستخرِج زيادة لم تردْ عند صاحب الأصل، وهي سؤال الرواة نافعًا عن قتل الحيّات، فأجاب أنه لا اختلاف في ذلك، إشارة منه إلى أن الصحابة كانوا مجمعين على قتلها، وتلحق بالفواسق الخمس من هذه النّاحية.","vol":"9","page":134},{"text":"٣٦٠٦ - حدثنا مُوسى بن سعيد الطرَّسُوسِي (^١)، حدثنا القعنبي، حدثنا أنس بن عياض، عن عُبيد الله بن عمر (^٢)، عن نافع، عن ابن عُمر، أن النَّبِيّ ﷺ قال: \"خمسٌ من الدَّوابّ لا جناحَ على من قَتَلهُنَّ وهو مُحْرِم: الغُرَاب، والحِدَأَةُ، والعَقْرَب، والفَأْرة، والكَلْب العَقُور (^٣) \".\n_________\n(^١) أبو بكر المعروف بالدَّنْدَانِي -بالنون بين الدالين المهملتين المَفتوحتين بعدهما الألف وفي آخرها نون أخرى.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم عن في كتاب الحج (٢/ ٨٥٨) عن محمد بن عبد الله بن نمير، عن أبيه، عن عبيد الله عمر به، محيلًا لفظه على حديث مالك وابن جريج عن نافع، ولفظهما نحو لفظ المصنِّف.","vol":"9","page":135},{"text":"٣٦٠٧ - حدثنا ابن شبابان (^١)، حدثنا محمد بن الصباح، حدَّثنا هُشيم، عن يحيى (^٢)، وعبيد الله، بإسناده نحوه (^٣).\n_________\n(^١) هو: أحمد بن محمد بن موسى بن عبد الرحمن العَطَّار المَكِّي.\n(^٢) هو: يحيى بن سعيد الأنصاري، وهو موضع الالتقاء مع مُسْلِم، انظر تخريج ح / ٣٦١٠.\n(^٣) انظر تخريج الحديث السابق: ح / ٣٦٠٦، والحديث التالي ح / ٣٦٠٨.","vol":"9","page":136},{"text":"٣٦٠٨ - حدثنا أحمد بن مسعود المَقْدِسي، حدثنا محمد ابن عيسى (^١)، حدثنا هُشَيم، عن يحيى بن سعيد، وعبيد الله (^٢)، وابن عون، عن نافع، عن ابن عمر، عن النَّبِيّ ﷺ، نحوه (^٣).\n_________\n(^١) هو: محمد بن عيسى بن نَجِيح البغدادي أبو جعفر ابن الطبّاع.\n(^٢) يحيى بن سعيد، وعبيد الله بن عمر، هما ملتقى الإسناد مع مسلم، وقد روى عنهما مسلم من غير طريق هُشيم وفرَّقهما، انظر تخريج الأحاديث: ٣٦٠٦، ٣٦٠٧، ٣٦٠٩، ٣٦١٠، ٣٦١١.\n(^٣) أخرجه الإمام أحمد (٢/ ٣) عن هُشيم، عن يحيى بن سعيد، وعبيد الله بن عمر، وابن عون، عن نافع به، وقد صرَّح هُشيم بالتَّحديث فيه، واختلف عليه في الإسناد، فأخرج ابن حبان الحديث في صحيحه (٩/ ٢٧٤) من طريق عمران بن موسى ابن مجاشع، عن وهب بن بقيَّة، وأخرجه أبو عوانة عن أحمد بن مسعود المقدسي، عن محمد بن عيسى (كما في هذا الحديث)، وعن ابن شبابان، عن محمد بن الصبَّاح (كما في الحديث السابق ح ٣٦٠٨)، وعن أبي حاتم الرازي، عن عمرو بن عون (كما في الحديث الآتي ح ٣٦١٠)، قال الأربعة: عن هُشيم، عن ابن عون، ويحيى بن سعيد، وعبيد الله بن عمر، عن نافع به، ولم يذكر محمد بن الصبَّاح: عبد الله بن عون، =\n⦗١٣٧⦘ = وذكره الباقون، ولم يُذكر في لفظ ابن حبان العَقْرَب، ولفظ أحمد مثل لفظ أبي عوانة من طريق أبي حاتم الرازي الآتي (ح ٣٦٠٩) إلا أنه ليس في لفظ أحمد سؤال ابن عون نافعًا عن الأفْعى.","vol":"9","page":136},{"text":"٣٦٠٩ - حدثنا أبو حاتم الرازي، حدثنا عمرو بن عون (^١)، حدثنا هُشيم، عن ابن عون، ويحيى بن سعيد، وعبيد الله (^٢)، عن نافع، عن ابن عمر، أن النَّبِيّ ﷺ سُئل: ما يقتل المحرم؟ فقال: \"يَقْتُلُ الفُوَيْسِقَة (^٣) -يعني الفأرة- والحِدَأة، والكلب العَقور، والعَقرب، والغُراب\" قال ابن عون: قلتُ لنافع: والأَفْعَى (^٤)؟ قال: ومن يَشُّكُّ في الأَفْعَى (^٥).\n_________\n(^١) ابن أوس بن الجَعد السُّلَمي أبو عثمان الواسطي.\n(^٢) يحيى بن سعيد، وعبيد الله بن عمر، هما ملتقى الإسناد مع مسلم في هذا الحديث، وقد فرق الإمام مسلم طريقيهما، وروايتهما عنده من غير طريق هُشيم كما تقدم.\n(^٣) الفُوَيْسِقَة: تصغير الفاسقة، والمراد الفأرة، لخروجها من جُحرها على الناس وإفسادها وأذاها، ورُبَّما تجرُّ الفتيلة، فتحرق على أهل البيت بيتهم، وسمِّي الرجل فاسقًا لانسلاخه من الخير، ونقل الخطابي عن الفرَّاء قوله: \"قال لا أحسب الفأرة سميت فُوَيْسِقَةً إلا لخروجها من جُحرها على الناس\".\nانظر: غريب الحديث للخطابي (١/ ٦٠٣)، الاستذكار (٨/ ٣٦٤)، تحفة الأحوذي (٥/ ٢٢٥)، وعون المعبود (١٠/ ١١٥).\n(^٤) الأَفْعَى: أنثى الأُفْعُوان، حيّةٌ من شِرار الحيّات، دقيقة العُنق، عريضة الرأس، قاتلة السُّم. انظر: النهاية لابن الأثير (١/ ١٣٣)، المعجم الوسيط (ص ٦٩٦).\n(^٥) انظر تخريج الحديث السابق ح / ٣٦٠٨، وانظر أيضًا تخريج ح / ٣٦٠٦ لطريق =\n⦗١٣٨⦘ = عبيد الله بن عمر، وتخريج ح / ٣٦١٠ لطريق يحيى بن سعيد عن نافع.\nمن فوائد الاستخراج: فيه بيان لمتن حديث يحيى بن سعيد، وعبيد الله ابن عمر، عن نافع، بينما أحال مسلم متن حديثهما على حديث آخر، وفيه زيادة أخرى، وهي سؤال ابن عون نافعًا عن الأفعى، وهي زيادة صحيحة تابع حجاجُ ابن إبراهيم عمرو بن عونٍ عليها عن هُشيم عند تمام الرازي في فوائده (١/ ٥٧).","vol":"9","page":137},{"text":"٣٦١٠ - حدثنا محمد بن عبد الملك الواسطي، وعمَّار (^١)، قالا: حدثنا يزيد بن هارون (^٢)، حدثنا يحيى بن سعيد، أن نافعًا أخبره، عن ابن عمر، أن رسول الله ﷺ قال: \"خمسٌ لا جناحَ في قتْلِ من قَتْلَ منْهُنَّ: الفَأرة، والغُراب، والحِدَأة، والكَلْب العَقُور والعَقْرَب (^٣) \".\n_________\n(^١) هو: عمّار بن رجاء، أبو ياسر التغلبي الإسْتَرَابَاذِي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله، من الدواب في الحل والحرم- (٢/ ٨٥٨) عن ابن المثنَّى، عن يزيد بن هارون، عن يحيى بن سعيد به، محيلًا لفظه على لفظ حديث مالك وابن جريج عن نافع، وأخرجه الإمام أحمد (٢/ ٧٧)، والدَّارمي (٢/ ٥٦)، عن يزيد بن هارون، عن يحيى بن سعيد، عن نافع بمثله.","vol":"9","page":138},{"text":"٣٦١١ - حدثنا الدقيقي، حدثنا يزيد بن هارون (^١)، حدثنا محمد بن إسحاق (^٢)، ح.\n⦗١٣٩⦘ وحدثنا أحمد (المُرِّي (^٣» الخَرَّاز الدِّمَشْقي (^٤)، حدثنا أحمد بن خالد يعني الوَهْبيِ (^٥)، حدثنا محمد ابن إسحاق، عن نافع، وعبيد الله بن عبد الله، عن ابن عُمر قال: سمعتُ رسول الله ﷺ يقول: \"خمسٌ لا جناح في قَتْلِ منْ قَتَلَ مِنْهُنَّ في الحَرَمِ\" وذكر الحديث، لم يقل أحد منهم: سمعتُ النَّبيِّ إلا ابن جُريج في رواية محمد بن بكر عنه، وقد تابعَ ابن جُريج على ذلك ابن إسحاق (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) محمد بن إسحاق بن يسار القُرشي المطَّلبي مولاهم.\n(^٣) تصحَّف في الأصل إلى \"المزني\"، والتصويب من إتحاف المهرة، كتب الرجال التي ترجمت له.\nانظر: إتحاف المهرة لابن حجر (٩/ ٣١٥).\n(^٤) هو: أحمد بن علي بن يوسف المُرِّي الخرَّاز الدمشقي، أبو بكر.\nو(الخَرَّاز) بخاء معجمة، بعدها راء مهملة مفتوحة مشدّدة، وآخرها زاي، كذا ضبطه ابن ماكولا وغيره، وقد تصحف في (م) إلى \"الخزَّاز\".\nو(الخَرَّاز) نسبة إلى خَرْز الأشياء من الجلود: كالقرب، والسَّطائح، والسيور وغيرها.\nانظر: الأنساب (٢/ ٣٣٥)، اللباب (١/ ٤٢٩)، المشتبه للذَّهبي (ص ١٦٠ - ١٦١)، توضيح المشتبه (٢/ ٣٤٥ - ٣٤٦)، تبصير المنتبه (١/ ٣٣١).\n(^٥) -بفتح الواو والهاء الساكنة وفي آخرها الباء الموحدة-، وهو الحمصي، أبو سعيد الكندي. و\"الوَهْبي\" نسبة إلى وهب بن ربيعة بن معاوية، بطنٌ من كِنْدَة.\nانظر: اللباب لابن الأثير (٣/ ٢٨١).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم- (٢/ ٨٥٨) عن فُضيل بن سهل، عن يزيد بن هارون بِمِثْلِه. =\n⦗١٤٠⦘ = قال الإمام مسلم: \"ولم يقل أحد منهم: \"عن نافع عن ابن عمر ﵄، سمعت النَّبيِّ ﷺ \"، إلا ابن جريج وحده، وقد تابع ابن جريج على ذلك ابن إسحاق\"، وقال أبو عوانة مثل ما قال مسلم في هذا الحديث كما ترى، وكأنهما يُعلان طريق من صرَّح بسماع ابن عمر عن النَّبِيّ ﷺ، ولم أقف على طريق يصرَّح فيها بالسماع عن النَّبِيّ ﷺ غير طريق محمد بن بكر عن ابن جريج، وطريق محمد بن إسحاق، وسائر الرواة عن نافع وعبيد الله لا يصرحون بسماع ابن عمر هذا الحديث عن النَّبيِّ ﷺ، وقد جاء في بعض الروايات الصحيحة (كما سيأتي برقم: ٣٦١٢) ما يثبت أن ابن عمر ﵁ سمع هذا الحديث من بعض نسوة النَّبِيّ ﷺ، وهذه المرأة هي حفصة ﵂ أم المؤمنين وأخت عبد الله بن عمر ﵁، واحتمال قويٌّ آخر: أن يكون ابن عمر ﵁ سمع هذا الحديث من أخته حفصة ﵂، ومن النَّبِيّ ﷺ أيضًا، وإلا فيدخلُ تحت باب مرسلِ الصَّحابي، ومرسلُ الصَّحابي حكمه الوصلُ على الصواب كما قال الحافظ العراقي ﵀ في الألفِية وغَيرُه؛ لأن رواية الصحابي عن غير الصحابي نادرة، وإذا رووها بيَّنُوها، فإذا أطلَقوا ذلك فالظاهر أنه عن الصحابة، والصحابة كلهم عدول.\nقال العيني في عمدة القاري (١٠/ ١٤٩) عند كلامه على رواية ابن عمر ﵁ عن حفصة هذا الحديث، \"ومن لطائف إسناد هذا الحديث رواية التابعي عن التابعي ورواية الصحابي عن الصحابية ورواية الأخ عن أخته .. وظهر من هذا أن ابن عمر سمع هذا الحديث من أخته حفصة عن النَّبِيّ ﷺ وسمعه من النَّبيِّ ﷺ أيضًا يحدث به حين سُئِل\".\nوقال العِرَاقِي في طرح التثريب (٥/ ٤٩): \"وأخرجه الشيخان والنسائي من رواية يونس بن يزيد، عن الزهري، عن سالم، عن أبيه، عن حفصة، واتفق عليه الشيخان =\n⦗١٤١⦘ = من رواية زيد بن جبير، عن ابن عمر قال: \"حدثتني إحدى نسوة النَّبيِّ ﷺ، .. ولا يضرُّ هذا الاختلاف، فالحديث مقبول، سواء كان من رواية ابن عمر عن النَّبيِّ ﷺ، أو بواسطة حفصة، أو غيرها من أمهات المؤمنين ﵅، وقد تَقدَّم من حديث ابن جريج في صحيح مسلم التصريحُ بسَماع ابنِ عُمَر لَه من النَبيِّ ﷺ\".\nمن فوائد الاستخراج: ذكر أبو عوانة طريقًا أخرى عن ابن إسحاق، وهي طريق أحمد بن خالد الوهْبي، ويَثْبت بذلك أن الحديث قد ورد عن ابن إسحاق على هذا الوجه مصرَّحًا فيه بسَماع ابن عُمر ﵄ عن النَّبِيّ ﷺ، وأن التلاميذ عنه رووا ما حدّث به.\nولأقوال الأئمة في قبول مرسل الصحابي انظر: المنهل الرويّ (ص ٤٥)، المقنع في علوم الحديث (١/ ١٣٨)، قفو الأثر (١/ ٦٧)، قواعد التحديث (ص ١٤٣).","vol":"9","page":138},{"text":"٣٦١٢ - حدثنا الصغاني، حدثنا أحمد بن يونس (^١)، حدثنا زُهير، أخبرنا زيد بن جُبير، أن رجلًا سألَ ابنَ عمر: ما يَقتل المحرم من الدَّوابِّ؟ فقال: أخبرتني إحدى نسوةِ (^٢) رسول الله ﷺ أنَّه \"أَمَر أو أُمِر أَنْ تُقْتَل الفَأْرَة، و(الغُراب (^٣»، والحِدَأَة، والكَلْبُ العَقُور، والعَقْرَب (^٤) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هي حفصة بنت عمر بن الخطاب أم المؤمنين ﵂، كما في الروايات الآتية.\nوانظر: عمدة القاري (١٠/ ١٧٨).\n(^٣) في (م) العقْرب، وهو خطأ في النسخ، فقد سبق لفظ العقرب في الحديث نفسه.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدَّوابِّ في الحل والحرم- (٢/ ٨٥٨، ح ٧٤)، عن أحمد بن يونس عن زهر بمثله، وعن شيبان ابن فرُّوخ، عن أبي عوانة، عن زيد بن جُبير بنحوه، وزاد على الخمسة الحيَّة، وأخرجَه =\n⦗١٤٢⦘ = البُخاري في كتاب الحج -باب ما يقتل المحرم من الدواب- (ص ٢٩٥)، عن مسدَّد، عن أبي عوانة، عن زيد بن جُبَير به.","vol":"9","page":141},{"text":"٣٦١٣ - حدثنا شُعيب بن عمرو الدمشقي (^١)، وأحمد بن الحسن ابن القاسم أبو القاسم المعروف برسول نفسه (^٢)، قالا: حدثنا سفيان ابن عيينة (^٣)، عن الزُّهري، عن سالم، عن أبيه يبلُغُ به النَّبِيّ ﷺ، قال: \"خمسٌ لا جناحَ على من قتلهنَّ في الحِلِّ والحَرَم: الغُراب، والحِدَأَة، والفَأرَة، والكَلْبُ العَقُور (^٤) \".\n_________\n(^١) هو الضُّبَعي، الدِّمَشْقي.\n(^٢) هو: أحمد بن الحسن بن القاسم بن سمرة أبو الحسين الكوفي. ت / ٢٦٢ هـ.\nكان يعرف: برسول نفسه، نزهة الألباب في الألقاب (١/ ٣٢٦).\nقال ابن حبّان: \"يضع الحديث، على الثقات، لا يحل ذكره في الكتب إلا على سبيل القدح فيه\"، وقال الدارقطني: \"متروك\"، وقال ابن يونس: \"حدث بمناكير\".\nوقال الذهبي: \"متروك متهم\"، قال ابن حجر: \"روى عنه أبو عوانة في صحيحه، فكأنه ما خبر حاله\".\nانظر: المجروحين لابن حبّان (١/ ١٤٥)، الضعفاء والمتروكين للدارقطني ص (١١٨)، ميزان الاعتدال (١/ ٩٠ - ٩١)، ديوان الضعفاء للذهبي (١/ ٢٤)، لسان الميزان (١/ ١٥١).\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) إسناد أبي عوانة ضعيف لجهالة حال أحد شيخيه (شعيب بن عمرو) وعدم وقوفي على تعديل أو تجريحٍ فيه، بغضِّ النظر عن شيخه المتروك، والحديث أخرجه مسلم في =\n⦗١٤٣⦘ = كتاب الحج -باب ما يندُبُ للمحرم .. - (٢/ ٨٥٧، ح ٧٢)، عن زهير بن حرب، وابن أبي عمر، كلاهما عن سُفيان بن عيينة، عن الزهري بمثله، إلا أن فيه في رواية زهير: في الحَرَمِ (أي الحَرَم المشهور) والإِحْرَام، وفي رواية ابن أبي عمر: في الحُرُم (وهو جمع حرام، والمراد المواضع المحرَّمة) والإِحْرام.\nقال النووي ﵀ في شرحه على مسلم (٨/ ٣٥٤): \"والفتحُ أظهر\".\nمن فوائد الاستخراج:\n• العلوّ النسبي: المساواة بين المصنِّف والإمام مسلم في عدد رجال إسناديهما.\n• زيادة لم ترد عند مسلم من طريق سفيان بن عيينة، وهي كلمة (الحلّ)، ويستنبط منها حكم فقهي آخر، وهو جواز قتل هذه الفواسق الخمسة في الحلّ أيضًا، وإن كان هذا الحكم يؤخذ من لفظ مسلم أيضًا، ولكن عن طريق القياس الجليّ، كقياس الضرب على التأفيف المنصوص في التحريم.\nتنبيه: لم يُذكر في نسخة (م) العقربُ، وعند ذكر العدد قال: \"خمسٌ لا جناحَ\"، والعقرب مذكور في رواية مسلم بهذا الإسناد، فلعلّ كلمة: (العقرب) سقطت من النَّاسخ عند الكتابة.","vol":"9","page":142},{"text":"٣٦١٤ - حدثنا بشر بن موسى (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، قال: حدَّثني الزهري، قال: أخبرني سالم، عن أبيه، أن النَّبِيّ ﷺ، فذكر مثله (^٤).\n_________\n(^١) ابن صالح الأسدي، أبو علي، البغدادي.\n(^٢) الحديث في مسنده (٢/ ٢٧٩)، عن سفيان بمثل لفظ أبي عوانة المتقدم.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر تخريج الحديث السابق ح / ٣٦١٣.","vol":"9","page":143},{"text":"٣٦١٥ - حدثنا الصَّغانيُّ، حدثنا أصبغُ بن الفَرج، قال: أخبرني ابن وهب (^١)، ح.\nوحدثنا أبو عبيد الله (^٢)، حدثنا عمِّي (^٣)، قال: أخبرني يونس، عن ابن شهاب قال: أخبرني سالم بن عبد الله بن عمر قال: قالت حَفْصة: قال رسول الله ﷺ: \"خمسٌ من الدَّوابِّ لا حَرَجَ على منْ قَتَلهُنّ: العَقْرب، والغُرَاب، والحِدَأَةُ، والفأرةُ، والكلبُ العَقُور (^٤) \".\n_________\n(^١) هو عبد الله بن وهب القرشي، وهو موضع الالتقاء مع مسلم.\n(^٢) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي، أبو عبيد الله المصري، ويلقب بـ \"بَحْشَل\" -بفتح الموحدة، وسكون المهملة، بعدها شين معجمة، ت / ٢٦٤ هـ، أخرج له مسلم في الصحيح، تقدمت ترجمته في ح / ٣٤٨، تبين من خلالها أن فيه ضعفًا، إلا أن جماعةً من الثقات تابعوه على هذا الحديث، ما يدلُّ على ضبطِه هذا الحديث، انظر الحديث التالي.\n(^٣) عمُّه: عبد الله بن وهب بن مسلم القُرشي، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم .. - (٢/ ٨٥٨، ح ٧٣)، عن حرملة بن يحيى، عن ابن وهب، عن يونس بمثله، وأخرجه البخاري في كتاب الحج- باب ما يقتل المحرم من الدواب- (ص ٢٩٥)، عن أصبغ بن الفرج، عن عبد الله ابن وهب، عن يونس بمثله، وفي هذه الرواية تعيينُ المرأة من نِسوة النَّبِيّ ﷺ التي روى عنها ابن عمر ﵁ هذا الحديث، وكانت وردت مبهمة في حديث زيد بن جُبير، عن ابن عمر، أو لم تذكر أصلًا كما في الروايات السابقة عن نافع.\nقال الإمام ابن أبي حاتم الرازي: \"قال أبي: كنَّا نُنْكِرُ حديثَ الزُّهري، حتى رأينا =\n⦗١٤٥⦘ = ما يُقَّويه، وحدَّثَنا أبي، قال: حدثنا مسدد، عن أبي عوانة، عن زيد بن جبير، عن ابن عمر، قال: حدَّثَتْنِي إحدى نِسْوَةِ رسول الله ﷺ، عنِ النَّبِيّ ﷺ. قال أبي: يعني أخته حفصة، فعلمنا أنَّ حديثَ الزُّهري صحيح، وأن ابن عمر لم يسمع هذا الحديث من النَّبِيّ ﷺ، إنما سمعه من أخته حفصة\"، وقال أبو حاتم في مكان آخر: \"ولم يسم ابن عمر لزيد بن جبير حفصة إذ كان زيد غريبًا منه، وسماها لسالم أن كانت عمة لسالم\". علل ابن أبي حاتم (١/ ٢٨٥، ٢٨١).\nمن فوائد الاستخراج: فيه علوّ نسبي: المساواة بين المصنف والإمام مسلم في عدد رجال إسناديهما.","vol":"9","page":144},{"text":"٣٦١٦ - حدثنا حنبل بن إسحاق بن حنبل، حدثنا خالد ابن خِداش (^١)، حدثنا عبد الله بن وهب (^٢)، أخبرنا يونس، عن الزُّهريِّ قال: حدَّثني سالم، أن ابن عُمر قال: قالتْ حفصة: قال النَّبِيّ ﷺ: \"خَمْسٌ من الدَّوابِّ كُلُّهُنَّ فاسقٌ لا حرجَ على من قَتَلَهُنَّ (^٣) \" فذكر مثلَه.\n_________\n(^١) ابن عجلان الأزدي المهلَّبي -مولاهم- أبو الهيثم البصري، سكن بغداد، ت / ٢٢٣ هـ، و\"خِداش\" بكسر الخاء المعجمة.\n(^٢) موضع التقاء الإسناد مع مسلم.\n(^٣) انظر تخريج الحديث السابق، ح / ٣٦١٥.\nمن فوائد الاستخراج: كثرةُ الطُّرق، وهي تفيد القُوَّة.","vol":"9","page":145},{"text":"٣٦١٧ - حدثنا الصائغ بمكة (^١)، ومحمد بن محمد بن رَجاء (^٢)، قالا:\n⦗١٤٦⦘ حدثنا إبراهيم بن المنذر، حدثنا ابن وهب (^٣)، عن يونس، بإسناده مثله، إلا أنه قال: \"لا جُناحَ على مَنْ قَتَلهُنَّ في الإِحْرَامِ\" واللفظ للصَّائغ، وقال ابن رجاء: عن حفصة، عن النَّبِيّ ﷺ: \"خمسٌ يُقْتَلْنَ في الحِلِّ والحَرَم: الغُراب، والفَأْرة، والعَقْرَب، والكَلْبُ العَقُور، والحُدَيَّا (^٤) \".\n_________\n(^١) هو: محمد بن إسماعيل بن سالم المكي، أبو جعفر الصائغ الكبير البغدادي.\n(^٢) أبو بكر الاسفراييني.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر التخريج السابق ح / ٣٦١٥، وانظر ح / ٣٦١٦.\nمن فوائد الاستخراج: تعيين من له اللَّفظ من الرواة، وكلا اللفظين صحيحان.","vol":"9","page":145},{"text":"٣٦١٨ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، عن شعبة (^٢)، عن قتادة (^٣)، عن سعيد بن المُسَيِّب، عن عائشة، أنَّ النَّبِيّ ﷺ قال: \"خمسٌ فواسقُ (^٤) يُقْتَلْنَ في الحِلِّ والحَرَم: الفَأْرَة، والعَقْربُ،\n⦗١٤٧⦘ والحِدَأَةُ، والكَلبُ العَقُور، والغُراب الأَبْقَع (^٥) (^٦) \".\n_________\n(^١) هو: سليمان بن الجارود الطيالسي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو قتادة بن دعامة السَّدوسي.\n(^٤) قال الحافظ ابن حجر: \"قال النووي: هو بإضافة خمس لا بتنوينه، وجوز ابن دقيق العيد الوجهين، وأشار إلى ترجيح الثاني، فإنه قال: رواية الإضافة تشعر بالتخصيص فيخالفها غيرها في الحكم من طريق المفهوم، ورواية التنوين تقتضي وصف الخمس بالفسق من جهة المعنى، فيشعر بأن الحكم المرتب على ذلك وهو القتل معلَّل بما جُعل وصفًا وهو الفسق، فيَدْخُل فيه كل فاسق من الدَّواب، ويُؤَيِّده رواية يونس التي في حديث الباب، قال النووي وغيره: \"تسمية هذه الخمس فواسق، تسمية صحيحة جارية على وفق اللغة، فإن أصل الفسق لغةً: الخروجُ، ومنه فَسَقَتِ الرّطبة =\n⦗١٤٧⦘ = إذا خَرجت عن قِشرها\".\nفتح الباري (٤/ ٣٧)، شرح النووي على مسلم (٨/ ٣٥٣، ٣٥٤).\n(^٥) الأبقَع: على وزن أَفْعَل، كل ما فيه بياض وسواد فهو أبقع، وأصله: لونٌ يخالف بعضه بعضًا، ومنه الغرابُ الأبقع الذي فيه بياض وسواد.\nانظر: مشارق الأنوار (١/ ١٩٤).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره قتله من الدواب- (٢/ ٨٥٦، ٦٧) عن أبي بكر بن أبي شيبة، وابن المثنى، وابن بشار، ثلاثتهم عن غُنْدَر، عن شعبة، عن قتادة به، بمثل لفظ أبي عوانة، إلا أن فيه الحيَّة بَدَلَ العَقْرَب، ويظهر لي -والله أعلم- أن ذكر (الحيّة) بدل (العَقْرب) غير محفوظ، وذلك لما يأتي:\nأولًا: إيراد مسلم لحديث سعيد بن المسيب عن عائشة ﵂، بعد حديث عبيد الله بن مقسم، عن القاسم عن عائشة ﵂، وحديث القاسم ذكر (العقرب) ولم يذكر (الحية)، مع أن المخرج واحد، قال الإمام مسلم في مقدمة كتابه (١/ ٤): \"فأما القسم الأول: فإنا نتوخى أن نقدم الأخبار التي هي أسلم من العيوب من غيرها وأنقى، من أن يكون ناقلوها أهل استقامة في الحديث وإتقان لما نقلوا … \".\nوكلامه يدلُّ على أن الأحاديث إلى ترد بعد الحديث الأول في الباب ليست في مستواه من ناحية القوة، والخلوّ من العيوب، ولذا فلو خالف الحديث الذي أورده أولَّ الباب حديثًا جاء بعده في لفظ أو إسناد، قُدِّم الحديثُ الأول، إلا إذا وجدت قرينة تَمنع ذلك.\nثانيًا: روى هذا الحديث عن عائشة ﵂ خمسة رواة، فيما وقَفْت عليه:\nالراوي الأول: عُروة بن الزبير، رواه عنه هِشام وابن شهاب الزهري بمثل لفظ =\n⦗١٤٨⦘ = أبي عوانة: \"خمسٌ فواسق يُقْتَلْنَ في الحِلِّ والحَرَم: الفَأْرَة، والعَقْرَبُ، والحِدَأَةُ، والكَلْبُ العَقُور، والغُرَابُ الأَبْقَع\".\nأما حديث الزهري فأخرجه البخاري (ص ٢٩٥)، ومسلم (٢/ ٢٥٦)، والترمذي (ص ٢٠٤)، والنسائي في الصغرى (ص ٤٤٧)، والكبرى (٢/ ٣٨٨)، والإمام أحمد (٦/ ١٦٤، ٣٣، ٢٥٩)، وابن راهويه في مسنده (٢/ ١٨٥)، والدارمي في مسنده (٢/ ٥٦)، وابن حبان (١٢/ ٤٨، ٤٤٨)، وعبد الرزاق في المصنف (٤/ ٤٤٢)، والطبراني في الأوسط (١/ ١٩٠)، كلهم من طرق عن الزهري، عن عروة به، بمثل لفظ أبي عوانة.\nأما حديث هشام فأخرجه النسائي في السنن الصغرى (ص ٤٤٧)، وفي الكبرى أيضًا (٢/ ٣٨٦)، والإمام مالك في موطئه (٢/ ٤٦٨ مرسلًا عن عروة)، والإمام أحمد (٦/ ١٢٢، ٢٦١)، والطحاوي (٢/ ١٦٦)، وابن راهويه في مسنده (٢/ ٢٨٩)، والدارقطني في سننه (٢/ ٢٣١)، وأبو عوانة (كتاب الحج ح / ٣٦٢٠، ٣٦٢١، ٣٦٢٢)، وابن أبي داود في مسند عائشة (ص ٨١)، والطبراني في الأوسط (١/ ٢١٦)، كلهم من طرق عن هشام، عن أبيه به، بمثل لفظ أبي عوانة.\nالراوي الثاني: سعيد بن المسيِّب، وقد رواه عنه قتادة، ورواه عن قتادة شعبة بن الحجاج وقد اختلف عليه فيه:\nفرواه غندر كما عند مسلم عنه (٢/ ٨٥٦)، ويحيى بن سعيد القطان كما عند النسائي في السنن الصغرى (ص ٤٣٩)، والنضر بن شميل كما عند إسحاق بن راهويه في المسند (٢/ ٥١٥)، بأسانيد صحيحة عنهم عن شعبة بمثل لفظ مسلم: \"خمسٌ فواسقُ يُقْتلن في الحِلّ والحَرَم، الحَيَّة والغُراب الأبْقع والفَأْرة والكلبُ العَقورُ والحُدَيّا\"، فذكر فيه الحيَّة مكان العقرب. =\n⦗١٤٩⦘ = وخالفهما أبو داود الطيالسي كما في مسنده (ص ٢١٤)، ومستخرج أبي عوانة (كتاب الحج ح / ٣٦١٨)، ومسلم بن إبراهيم كما عند الطحاوي (٢/ ١٦٦)، وعمرو بن مرزوق كما في معجم ابن الأعرابي (٢/ ٨٢٣، ح ١٦٨٧)، وأبو عامر العقدي كما عند الطحاوي أيضًا (٢/ ١٦٦)، من طرق عنهم عن شعبة بمثل لفظ أبي عوانة، حيث ذكروا العقرب، ولم يذكرو الحية، ورواية الأخير (أبي عامر العقدي) عن شعبة عند البيهقي في السنن الكبرى (٥/ ٢٠٩) على الشك بلفظ: \"الحيَّة أو العَقْرَب\" وهذا الاختلاف القويُّ على شعبة يدل على أن الشك في ذلك منه، لا من تلاميذه.\nوقد رواه أبو بكر الإسماعيلي في معجم أسامي شيوخه (ح ٢١٢)، عن أبي يعقوب القطيعي، عن أبي بجير محمد بن جابر، عن يحيى بن يعلى، عن يعلى ابن الحارث، عن بكر بن وائل عن سعيد ابن أبي عروبة، عن قتادة، عن ابن المسيب بمثل لفظ مسلم، فذكر فيه الحيّة مكان العقرب، قال ابن القيْسراني في أطراف الغرائب (٥/ ٤٢٦) في حديث يعلى بن الحارث عن بكر: \"تفرد به يعلى بن الحارث عن بكر بن وائل، عن ابن داود، عن ابن أبي عروبة\".\nالراوي الثالث: الحسن البصري، رواه عنه زيد بن مرة أبو المعلى، كما عند أحمد في المسند (٦/ ٢٥٠) عن عبد الصمد، عن زيد بن مرة، عن الحَسَن بمِثْل لفظ مسلم، وفيه ذكر الحيّة بدل العقرب، ولكن هذا الإسناد معلول؛ لأن الحسن مدلِّس، وقد عَنْعن، ويظهر أنه لم يَسْمَعْه منها.\nالراوي الرابع: فَرْوة بن نوفل، أخرج حديثه الطبرانيُّ في الأوسط (٨/ ١٢٨) عن موسى بن هارون، عن الترجماني، عن شعيب بن صفوان، عن عبد الملك ابن عمير، عن شريك بن طارق، عن فروة بن نوفل بمثل لفظ أبي عوانة، وليس فيه ذكر =\n⦗١٥٠⦘ = الحيَّة، قال الطبرانيُّ عقب إخراجه: \"لم يروه عن صفوان إلا الترجماني، تفرد به موسى به هارون\".\nالراوي الخامس: القاسم بن محمد عنها، ورواه عنه عبيد الله بن مقسم كما عند مسلم (٢/ ٨٥٦)، وأبي عوانة (كتاب الحج / ٣٦١٩)، من طرق عن القاسم بلفظ: \"أربَعٌ كُلُّهُن فَاسِقٌ يُقتلن في الحل والحرم، الحدأة والغراب والفارة والكلب العقور، قال: فقلت للقاسم: أفرأيت الحيَّة؟ قال تقتل بِصُغَر لها\"، فلم يذكر فيه العقرب.\nورواه عن القاسم أيضًا حنظلة كما عند ابن أبي شيبة في المصنف (٣/ ٣٥١) عن القاسم بمثل لفظ أبي عوانة، وفيه ذكر الخمس دون الحيّة.\nثالثا: أقوال العلماء في زيادة لفظة \"الحيَّة\":\nقال البيهقي في السنن الكبرى (٥/ ٢٠٩): \"أخرجه مسلم من حديث غندر عن شعبة وقال: الحية بدل العقرب وكأن شعبة كان شك في ذلك\"، ثم ساق طريق أبي عامر العقدي عن شعبة التي على الشك، وقال: \"وكأن روايةَ أبي داود الطَّيالسي أصَحّ لموافقتها سائر الروايات عن عائشة، وابن المسيب إنما روى الحديث في الحية والذئب مرسلًا، وذلك يرد إن شاء الله\".\nقال أبو زرعة العراقي في طرح التثريب (٥/ ٥٠): \"وذكر عبد الحق أن الصحيح من حديث عائشة وغيرها رواية خمس\".\nقلت: وقد رأى بعض العلماء أن ذكر (الحيَّة) محفوظٌ من حديث عائشة.\nقال ابن عبد البرّ في التمهيد (١٥/ ١٥٦): \"وليس في حديث ابن عمر عند أحد من الرواة ذكر الحيَّة وهو محفوظ من حديث عائشة وحديث أبي سعيد وابن مسعود\". =\n⦗١٥١⦘ = رابعًا: يدل التماثل والتقارب بين حديث ابن عمر عن حفصة، وحديث عائشة ﵂، على أن عائشة ﵂، وحفصة ﵂، سمعتا الحديث من النَّبيِّ ﷺ في وقت واحد، وليس في حديث ابن عمر ذكر الحيّة، وإنما ذكرها الراوي لنافع، فأجاب بأنه لا يختلف فيهنَّ لفسقِهن وضررهنَّ، ولذا ذكر عبد الحق الإشبيلي أن الصحيح من حديث عائشة وغيرها رواية خمس.\nمن فوائد الاستخراج: أُعِلَّ متن حديث صحيح مسلم من طريق غُنْدر عن شعبة بأنَّ ذكر الحيَّة فيه غير محفوظ، وقد جاءت رواية المستخرج سالمةً من تلك العلَّة.","vol":"9","page":146},{"text":"٣٦١٩ - حدثنا أبو علي السَّمَرْقندي (^١)، حدَّثنا الحِزَامي (^٢)، قال: حدَّثني ابن وهب (^٣)، قال: حدثني مَخْرمة (^٤)، ح.\n⦗١٥٢⦘ وحدثنا أبو الحسن أحمد بن محمد بن (الفأفاء (^٥» العلَّاف (^٦)، حدثنا أحمد بن عِيسى (^٧)، حدثنا ابن وهب، ح.\nوحدثنا ابن أخي ابن وهب (^٨)، عن عمه (^٩) قال: حدثني مَخْرَمَةُ بن بُكير، عن أبيه (^١٠)، سمعت عبيد الله بن المِقْسم (^١١) يقول: سمعت القاسم بن محمد يقول: سمعتُ عائشةَ تقول: سمعْتُ رسول الله ﷺ يقول: \"أربعٌ كلُّهُن فاسقٌ، يُقْتَلن في الحِلِّ والحَرَم: الحِدَأَةُ، والغُراب، والفَأْرة، والكَلْب العَقور (^١٢) \" فقلت للقَاسم: أفرأيت الحيَّة؟ قال: تُقْتل.\n_________\n(^١) هو: الحسين بن عبد الله بن شاكر، أبو علي السَّمرقندي، ورّاق داود الظاهري، ت / ٢٨٢ هـ وقيل ٢٨٣ هـ.\nوالسَّمرقندي: -نسبة إلى سمَرقند -بفتح السين والميم- بلد معروف مشهور، قيل: إنه من أبنية ذي القرنين بما وراء النهر.\nانظر: معجم البلدان (٣/ ٢٧٩)، لُبُّ اللَّبَاب (٢/ ٢٦).\nضعّفه الدارقطني، وقال الإدريسي: \"كان فاضلًا ثقة، كثير الحديث حسن الرواية\"، وأشار الحافظ ابن حجر في اللسان إلى أنه يتهم بسَرِقة الحديث.\nانظر: سؤالات الحاكم للدارقطني ص (١١٤)، تاريخ بغداد (٨/ ٥٨)، لسان الميزان (٢/ ٢٩٠).\n(^٢) هو: إبراهيم بن المنذر الحِزامي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) مخرمة بن بكير بن عبد الله بن الأشَجّ، المدني، صَدوق، وروايته عن أبيه وجادة من =\n⦗١٥٢⦘ = كتابه- قاله أحمد، وابن معين، وغيرهما، وقال ابن المديني: سمع من أبيه قليلًا. (بخ م د س)، ت / ١٥٩. التقريب (ت ٧٣٥٦).\n(^٥) في نسخة (م) ألفافا، ولعّله خطأ إملائي، والتصويب من الإتحاف (١٧/ ٤٥٩)، وكتب الرجال التي ترجمت له.\n(^٦) هو: أحمد بن محمد بن سليمان بن الفأفاء العَلَّاف.\n(^٧) موضع الالتقاء مع مسلم في السَّند الثاني، وهو أبو عبد الله أحمد بن عيسى ابن حسان، المعروف بابن التُسْتَري.\n(^٨) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي.\n(^٩) هو عبد الله بن وهب بن مسلم القرشي المصري.\n(^١٠) بكير بن عبد الله، أبو عبد الله.\n(^١١) ثقة مشهور، (خ م د س ق). التقريب (ت ٤٨٨٢).\n(^١٢) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره .. - (٢/ ٨٥٦، ح ٦٦)، عن هارون بن سعيد الأيليّ، وأحمد بن عيسى، عن ابن وهب بمثله، وانظر ح / ٣٦١٨.","vol":"9","page":151},{"text":"٣٦٢٠ - حدثنا أبو حميد المِصِّيْصِي (^١)، حدثنا حَجّاج، حدثنا ابنُ جريج، قال: حدَّثني أبَان بن صالح، عن ابن شهابٍ (^٢)، أن عروة أخبره أن عائشة قالت له: قال النَّبِيّ ﷺ: \"خمسٌ من الدَّوابِّ كلُّهن فاسقٌ، يُقْتلْن في الحرم: الكلب العَقور، والغَراب، والحِدَأة، والعَقْرَب، والفَأْرة (^٣) \".\n_________\n(^١) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه النَّسَائي في السُّنَن الصُّغْرى (ص ٤٤٧) عن عبد الرحمن بن خالد الرَّقِّي القطان، عن حجاج عن ابن جريج عن أبان بن صالح بمثله، وأخرجه مسلم من طرُقٍ عن ابن شهاب كما سيأتي.","vol":"9","page":153},{"text":"٣٦٢١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن عروة بن الزُّبير، عن عائشة زوج النَّبِيّ ﷺ قالت: قال رسول الله ﷺ: \"خمسٌ مِنَ الدَّوابِّ كلُّها فَاسِقٌ، تُقْتلُ في الحرم: الغُرابُ، والحِدَأةُ، والكلب العَقُور، [والعَقْرَبُ (^٢)] والفَأْرَة (^٣) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، واستدركته من صحيح مسلم، وأحاديث الباب، وسياق الحديث يدل على سقط لفظةِ \"العقرب\"، حيث ذكر فيه العدد خمسًا، والمعدود أربعة.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره .. - (٢/ ٨٥٧، ح ٧١)، عن أبي الطَّاهر وحرملة، عن ابن وهب عن يونس بمثله، وانظر تخريج ح / ٣٦١٨.","vol":"9","page":153},{"text":"٣٦٢٢ - حدثنا أبو داود الحراني، حدثنا عارم (^١)، حدثنا يزيد بن زُرَيع (^٢)، قال معمرٌ، عن الزهريِّ، عن عروة، عن عائشةَ قالت: قال رسول الله ﷺ: \"خمسٌ فواسقُ يُقْتلنَ في الحرم: العَقْرَب، والفَأْرة، والحِدَأة، والكلب العَقُور، والغُراب (^٣) \" ورَواه عبد الرزّاق، عن معمَرٍ، عن الزُّهْرِيِّ، عن عائشة، مثله (^٤).\n_________\n(^١) محمد بن الفضل السَّدُوسِي، تقدم في ح / ٣٥٧٦.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره .. - (٢/ ٨٥٧، ح ٦٩) عن عبيد الله عمر القواريري، عن يزيد بن زُرَيع بمثله.\n(^٤) أخرجه مسلم في كتاب الحج -الباب نفسه- (٢/ ٨٥٧، ح ٧٠) عن عبد بن حميد، عن عبد الرزاق، عن معمر، عن الزهري به، محيلًا متنه على حديث يزيد بن زريع، وقال: بمثله، وأخرجه البخاري في كتاب الحجِّ -باب ما يقتل المحرم من الدواب- (ص ٢٩٥، ح ١٨٢٩)، عن يحيى بن سُليمان عن ابن وهب بلفظ يقارب لفظ المصنِّف.","vol":"9","page":154},{"text":"٣٦٢٣ - حدثنا الأَحْمَسِي (^١)، حدثنا المحاربي (^٢)، عن هشام بن عروة (^٣) قال: سمعته يذكر عن أبيه، عن عائشة، عن النَّبِيّ ﷺ قال: \"سِتُّ فواسق يُقْتَلْنَ في الحَرم والحِلّ: الحَيَّة، والعَقْرَب، والحِدَأة،\n⦗١٥٥⦘ والغراب، والكلب العَقُور (^٤) \" زاد المحاربي فيه: الحيَّة.\n_________\n(^١) هو: محمد بن إسماعيل الأحمسي.\n(^٢) هو: عبد الرحمن بن محمد بن زياد المحاربي، أبو محمد الكوفي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أرى -والله أعلم- أنَّ أبا عوانة تفرَّد بإخراج الحديث بهذا الإسناد، وقد روى الحديثَ عن هشامٍ جمعٌ من الثقات الأثبات: رواه مالك بن أنس (الموطأ ٢/ ٤٦٨)، وحمَّاد بن زيد (صحيح مسلم ٢/ ٨٥٦)، وعبد الله بن نمير (صحيح مسلم (٢/ ٨٥٦)، (سنن الدارقطني ٢/ ٢٣١)، وكيع (سنن الترمذي ص ٢٠٤) (مسند ابن راهويه ٢/ ٢٨٩)، (النسائي في السنن الصغرى ص ٤٤٧)، وأبو أسامة (أبو عَوانة ح / ٣٦٢٥)، وروحُ بن القاسم (الطبرانيُّ في الأوسط (١/ ٢١٦)، وحماد بن سلمة (٦/ ١٢٢)، وعبدة بن سليمان الكلابي (ابن أبي داود في مسند عائشة (ص ٨١)، (مسند أحمد ٦/ ٢٦١)، ولم يذكر أحدٌ منهم \"الحيَّة\"، وخالفهم المحاربيٌّ فذكرها، وقد تقدم قولُ عبد الحق الإشبيلي: \"الصحيح من حديث عائشة وغيرها رواية خمس\"، ويحتمل أنَّ المحاربيَّ لم يسمع هذا الحديث من هشام بن عروة أصلًا، فإنه مدلِّس من الطبقة الرابعة كما تقدم، وقد عنعن الحديث عن هشام، كما لم أقف على نصّ يُثبت سماعه من هشام بن عروة، مع ثبوت سماعه عن معاصريه مثل الأعمش، وإسماعيل بن أبي خالد وغيرهما، وانظر الحديثين التاليين، وح / ٣٦١٨.","vol":"9","page":154},{"text":"٣٦٢٤ - حدثنا أبو الأزهر (^١)، حدثنا ابن نمير (^٢)، حدثنا هشام بن عروة، عن أبيه، عن عائشة قالت: قال رسول الله ﷺ: \"ليَقْتُلَ المحرم الفأْرَةَ، والغُرَاب، والحِدَأةَ، والكَلْب العَقُور، والعَقْرَب (^٣) \".\n_________\n(^١) هو: أحمد بن الأزهر بن مَنِيع العبْدي النَّيْسابوري.\n(^٢) هو: عبد الله بن نمير، تقدم، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يندب للمحرم وغيره .. - (٢/ ٨٥٦، ح ٦٨) عن أبي بكر بن أبي شيبة، وأبى غريب، عن عبد الله بن نمير به، محيلًا متنه على =\n⦗١٥٦⦘ = الحديث الذي رواه عن أبي الرَّبيع الزهراني، عن حماد بن زيد، عن هشام بن عروة بمثل لفظ أبي عوانة، إلا أنه قال: \"خمس فواسق يقتلن\"، وليس بصيغة الأمن وانظر ح/ ٣٦١٨.\nمن فوائد الاستخراج: فيه بيانٌ للمتن المحال به على متن حديث آخر.","vol":"9","page":155},{"text":"٣٦٢٥ - حدثنا الحسن بن عفان (^١)، حدثنا أبو أسامة (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة، عن النَّبِيّ ﷺ قال: \"يَقْتُلُ المُحرم العَقْربَ، والغُرَابَ، والفَأْرَة، والحِدَأَةَ، والكلبَ العَقُورَ (^٤) \".\n_________\n(^١) هو العامري، أبو محمد.\n(^٢) هو: حماد بن أسامة بن زيد القرشي الكوفي، تقدم في ح / ٣٥٩٦.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر تخريج الحديث السابق ح / ٣٦٢٤.\nمن فوائد الاستخراج: كثيرة الطرق، وهي تفيد القوة، وتدل على أن زيادة المحاربي للفظة: \"الحيَّة\" غير محفوظة عن هشام.","vol":"9","page":156},{"text":"<span data-type='title' id=toc-567>بابُ بَيَان الإِباحة للمُحْرِم في الحِجَامة علَى وَسَطَ رأسِه</span>","vol":"9","page":157},{"text":"٣٦٢٦ - حدَّثنا حمدانُ بن الجُنيد (^١)، حدَّثنا أبو سَلمة الخُزاعي (^٢)، عن سُليمان بن بلال (^٣) عن عَلْقَمَة يعني ابن أبي عَلْقَمَة (^٤)، عن الأَعْرَج (^٥)، عن عبد الله بن بُحَينة \"أنّ النَّبِيّ ﷺ احتجم بِلَحْي جَمل (^٦)\n⦗١٥٨⦘ في طريق مكَّة على وَسَط رأسِه وهُو مُحرم (^٧) \".\n_________\n(^١) هو: محمد بن أحمد بن الجُنيد، أبو جعفر الدَّقَّاق البغدادي، و\"حمْدان\" لقبه.\n(^٢) هو: منصور بن سلمة بن عبد العزيز، أبو سَلمة الخزاعي البغدادي.\n(^٣) التَّيمي، مولاهم، أبو محمد المدني. ت / ١٧٧ هـ.\nوثقه ابن سعد، وابن معين، ويعقوب بن أبي شيبة، والنسائي.\nانظر: التاريخ برواية الدوري (٢/ ٢٢٨)، الطبقات الكبرى (٥/ ٤٢٠)، تهذيب الكمال (١١/ ٣٧٤)، التقريب (ص ٤٠٥).\n(^٤) موضع الالتقاء مع مسلم، وهو مولى عائشة، المدني، واسم أبي علقمة بلال، وأمه أم علقمة، اسمها مرجانة.\nانظر: تهذيب التهذيب (٧/ ٢٧٥)، التقريب (ت ٥٢٥٨).\n(^٥) هو: عبد الرحمن بن هُرمز، أبو داود المدني.\n(^٦) لحَىُ جمل: -بكسر اللام وبفتحها وسكون الحاء: عَظْمُ ذقنه الذي ينبت عليه الأسنان- موضعٌ على سبعة أميال من المدينة، وهُناك احتجم رسول الله ﷺ في حجة الوداع.\nانظر: فتح الباري (١/ ١٨٢)، تحفة الأحوذي (٤/ ٣٤٤)، معجم البلدان (٢/ ١٦٣)، معجم استعجم (٣/ ٩٥٥).\n(^٧) أخرجه مسلم في كتاب الحج -باب جواز الحجامة للمحرم- (٢/ ٨٦٢، ح ٨٨)، عن أبي بكر بن أبي شيبة، عن المُعلّى بن منصور، عن سُليمان بن بلال به، وأخرجه البخاري في كتاب الحج -باب الحجامة للمحرم (ص ٢٩٦، ح ١٨٣٦)، عن خالد بن مخلد، وفي كتاب الطب -باب الحجامة على الرأس (ص ١٠٠٨، ح ٥٦٩٨)، عن إسماعيل، كلاهما عن سليمان بن بلال به، وأخرجه الإمام أحمد (٥/ ٣٤٥) عن أبي سلمة الخزاعي به.\nمن فوائد الاستخراج:\n١ - العلوُّ النسبي: \"المساواة\"، بين المصنِّف والإمام مسلم لتساوي عدد رجال إسناديهما.\n٢ - في حديث المستخرِج زيادة صحيحة لا توجد في صحيح مسلم، وهي تحديد المكان الذي وقعت الحجامةُ فيه، حيث حُدد بـ \"لحي جمل\".","vol":"9","page":157},{"text":"٣٦٢٧ - حدثنا الصغاني، وابنُ (إشْكاب (^١» قال: حدثنا رَوْحٌ، حدثنا زَكَرِيَّا بن إسحاق (^٢)، حدثنا عمرو بن دينار (^٣)، عن طاوُس قال: قال\n⦗١٥٩⦘ ابنُ عباسٍ: \"احْتَجَم رسول الله ﷺ وهو مُحْرِمٌ علَى رأسِه (^٤) \".\n_________\n(^١) هو: علي بن الحسين بن إبراهيم العامري، أبو الحسن ابن إشكاب البغدادي، ت / ٢٦١ هـ.\nو\"إشكاب\": -بكسر الهمزة، وسكون الشين المعجمة، وآخره موحدة- هو لقب لأبيه.\nانظر: نزهة الألباب (١/ ٧٨).\n(^٢) هو: زكريا بن إسحاق المكي، ثقة رُمي بالقدر، (ع). التقريب (ت ٢٠٣١).\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٦٢٧.\n(^٤) أخرجه ابن خزيمة في صحيحه (٤/ ١٨٧) عن محمد بن إسحاق الصَّغاني به، وانظر تخريج الحديث التالي.\nمن فوائد الاستخراج: في حديث المستخرِج زيادة صحيحة مُهِمّة لا توجد في حديث صاحب الأصل (صحيح مسلم)، وهي تحديد الموضع الذي وقعت عليه الحجامة، وهو الرأس، وذكر الرأس له فائدة في استنباط الحكم الفقهي، فإن الحجامة في الرأس يلزم منها قص أو إسقاط بعض الشَّعر، ومعلوم أن المحرم لا يأخذ من شعره شيئًا حتى يحلَّ من إحرامه.","vol":"9","page":158},{"text":"٣٦٢٨ - حدثنا يُونس (^١)، حدثنا سفيان بن عُيينة (^٢)، عن عمْروٍ، طاوسٍ، عن ابن عباس \"أن النَّبِيّ ﷺ احتَجَم وهو مُحرِم (^٣) \".\n_________\n(^١) هو ابن عبد الأعلى الصَّدفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه الإمام مسلم في كتاب الحج -باب جواز الحجامة للمحرم (٢/ ٨٦٢، ح ٨٧)، عن أبي بكر بن أبي شيبة، وزهير بن حرب، وإسحق بن إبراهيم، ثلاثتهم عن ابن عيينة، عن عمرو بن دينار، عن عطاء، وطاوسٍ به، وأخرجه البخاري في كتاب الحج -باب الحجامة للمحرم- (ص ٢٩٦، ح ١٨٣٥)، عن علي بن عبد الله، وفي كتاب الطب -باب الحجم في السفر والإحرام- (ص ١٠٠٨، ح ٥٦٩٥) عن سفيان، عن عمرو، عن عطاء، وطاوسٍ به.\nمن فوائد الاستخراج: العلوّ النسبي: المساواة بين المصنف ومسلم لتساوي عدد رحال إسناديهما.","vol":"9","page":159},{"text":"٣٦٢٩ - حدثنا أبو يوسف الفارسيُّ (^١)، حدثنا الحميدي (^٢)، حدثنا سُفيان (^٣)، حدثنا عمروٌ بهذا الحديث مرَّتين، قال: سمعت عطاءً قال: سمعت ابن عباسٍ قال: \"احتجم النَّبِيّ ﷺ وهو محرمٌ\" فقال مرةً: سمعت طاووسًا يقول: سمعتُ ابن عبَّاس يَقُول، ثُمَّ ذكره، فلا أدري سمع عمرو منهما جميعًا، أو كانت إحدى المرَّتين وهم، قال سُفْيان: ذُكر لي أنه سمع منهما جميعًا (^٤).\n_________\n(^١) هو الإمام يعقوب بن سفيان الفَسَوي، صاحب المعرفة والتاريخ، ت / ٢٧٧ هـ.\nو\"الفارسيّ\" -بالفاء المفتوحة، بعدها ألف ساكنة، تليها راء مكسورة، بعدها سين مهملة-: نسبة إلى فارس: اسم لعدد من المدن الكبيرة، دار مملكتها شيراز ويطلق على جُلّها الآن \"إيران\".\nانظر: أحسن التقاسيم في معرفة الأقاليم (ص ٤٣٠)، الأنساب للسمعاني (٤/ ٣٣٢)، والحديث في كتابه \"المعرفة والتاريخ\" (٢/ ٧٤٥).\n(^٢) الحديث في مسنده (١/ ٢٣٣)، وفيه كلام ابن عيينة الذي في رواية المصنِّف.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) كلام ابن عُيينة هذا أخرجه الفسَوي في المعرفة والتاريخ (٢/ ٧٤٥)، والحميدي في مسنده (١/ ٢٣٣)، وعند البخاري (ص ٢٩٦) بلفظ: \"فقلت -القائل ابن عيينة-: لعلَّه سمع منهما\".\nمن فوائد الاستخراج: في لفظ المصنِّف زيادة لا توجد في صحيح مسلم، وهي مقولة سفيان بن عيينة، وفيها ردٌّ على قدحٍ محتمَلٍ قد يُقدحُ به إحدى روايتَيْ عمرو بن دينار، ومما يدُلُّ أيضًا على صحة رواية هذا الحديث عن عطاء وطاوس أمران آخران:\n١ - أولهما: ما رواه صاحب المعرفة والتاريخ عن أبي بكر الحميدي أنه قال: =\n⦗١٦١⦘ = \"ورأيت في كتاب ابن أخي عمرو بن دينار -نَبْتَل- هذا الحديثَ عنهما\"، يعني عطاء وطاوسًا.\n٢ - الأمر الثاني: ثبوت هذا الحديث عنهما من غير طريق عمرو بن دينار، فقد رواه ابن خزيمة، والبيهقي، والطبراني، وأبو الطاهر الذُّهلي، كلهم من طرق عن يحيى بن حمزة، عن النعمان بن المنذر، عن عطاء، وطاووس، ومجاهد، عن ابن عبَّاس به، وإسناده صحيح، كما أخرجه المصنِّف من طريق أخرى عن عطاء كما سيأتي.\nانظر: المعرفة والتاريخ للفَسَوي (٢/ ٧٤٥)، صحيح ابن خزيمة (٤/ ١٨٦)، المعجم الكبير للطبراني (١١/ ٢٠٣)، جزء أبي الطاهر للدارقطني (ص ٤٢)، بحر الدم (١/ ١٨٩).","vol":"9","page":160},{"text":"٣٦٣٠ - حدثنا الصغاني، حدثنا يونس بن محمد (^١)، ح.\nوأخبرنا يونس، أخبرنا ابن وهب، قالا (^٢) عن الليث (^٣)، عن أبي الزُّبير، عن عطاء بن أبي رباح، عن ابن عبَّاسٍ \"أن النَّبِيّ ﷺ احتَجَم وهو مُحرِم (^٤) \".\n_________\n(^١) هو المؤدِّب، أبو محمد البغدادي.\n(^٢) هكذا في نسخة (م)، بدون أداة التحديث، وفي الإتحاف عن أبي عوانة: \"قالا: ثنا الليث\".\nانظر: إتحاف المهرة (٧/ ٤٢٠، ح ٨١٠٧).\n(^٣) هو الليث بن سعد الفهمي المصري.\n(^٤) أخرجه النَّسائيُّ في الكُبرى كتاب الصوم- ذكر اختلاف الناقلين لخبر عبد الله ابن عباس أن النبي ﷺ احتجم وهو صائم (٢/ ٢٣٦) عن قُتيبة بن سعيد عن اللَّيث به. =\n⦗١٦٢⦘ = كما أخرجه الإمام أحمد (١/ ٢٩٢) عن يونس بن محمد المؤدب به، وعلَّق عليه محقِّقُ المُسند شُعيب الأرناؤوط فقال (٢٢/ ١٨٥، ح ١٤٢٨٠): \"صحيح لغيره، وإسناده على شرط مسلم\".\nقلتُ: وأبو الزبير محمد بن مسلم بن تدرس مع عدالته وثقته مدَلِّسٌ شديد التدليس، وقد عدَّه الحافظ في المرتبة الثالثة من المدلِّسين، ولم أقف في المصادر الحديثية على تصريح لأبي الزبير بالتحديث عن عطاء، وإن كان الحديث صحيحًا ثابتًا عن عطاء من غير طريق أبي الزبير.\nويحتمل أنه لم يَسْمَع الحديث عن عطاء بن أبي رباح ولا عن من روى عنه، فإن جمعًا من الثقات الأثبات خالفوا اللَّيث في هذا الحديث، فرووه عن أبي الزبير عن جابر به، وهم: هِشام الدَّستوائي، ويزيد بن إبراهيم، وعبد الله بن عثمان بن خثيم.\nأمَّا طريق هشام الدستوائي فأخرجها أبو داود في سُننه في كتاب الطب -باب في قطع العرق وموضع الحجم (ص ٤٢٤، ح ٣٨٦٣) والنسائي في الكبرى كتاب الصوم- ذكر اختلاف الناقلين لخبر عبد الله بن عباس أنّ النَّبِيّ ﷺ احتجم وهو صائم (٢/ ٢٣٦) (٢/ ٢٣٦) وابن خُزيمة في صحيحه (٤/ ١٨٧)، والإمام البيهقي في السنن الكبرى في كتاب الضحايا -باب ما جاء في وقت الحجامة (٩/ ٣٤٠)، والإمام أحمد في مسنده (٣/ ٣٠٥) وغيرهم، كلُّهم من طُرق عن هشام بن أبي عبد الله الدستوائي به.\nوأما طريق يزيد بن إبراهيم فأخرجها النسائي في الصُّغرى في كتاب المناسك- باب حجامة المحرم من علة تكون به (ص ٤٤١، ح ٢٨٤٨) والكبرى (٢/ ٢٣٦) والإمام أحمد في مُسنده (٣/ ٣٦٣)، وابن الجَعد في مسنده (٤٤٩) وغيرُهم كلُّهم من =\n⦗١٦٣⦘ = طرقٍ عن يزيد بن إبراهيم عن أبي الزُّبير به.\nقال الإمام النسائي في الكبرى عقِب إخراجه طريق هشام ويزيد: \"خالفهما الليث بن سعد فرواه عن أبي الزبير عن عطاء عن ابن عباس\"، ثم ساق طريقَ اللَّيث.\nوأما طريق عبد الله بن عثمان بن خُثَيم فأخرجها ابن خُزيمة في صحيحه (٤/ ١٨٨) وابن ماجه في سُننه في كتاب الحج -باب الحجامة للمحرم (ص ٥٢٣، ح ٣٠٨٢) وابن حبّان في طبقات المحدثين بأصبهان (٣/ ٦٢٣) كلُّهم من طُرقٍ عن ابن خُثَيم عن أبي الزُّبير به، ولم يصرِّح أبو الزُّبَير بالتحديث في جميعِ الطُّرق المذكورة، وانظر تخريج ح / ٣٦٢٨.\nفأرى -والله أعلم-: أنَّ المحفُوظ عن أبي الزبير هو روايتُه عن جابر كما رواه الجماعةُ عنه، ولكنَّ متن الحديث صحيح كما تشهدُ له أحاديث الباب.\nانظر: الكاشف (٣/ ٨٤)، تقريب التهذيب (ت ٧٠٨١) تعريف أهل التقديس بمراتب الموصوفين بالتدليس (ص ٤٥).\nمن فوائد الاستخراج: أخرج المصنف هذا الطريق ليشير إلى مجئ الرواية عن عطاء من غير طريق عمرو بن دينار، دفعًا لما يُفهمُ من إيراد سفيان بن عيينة المتقدم.","vol":"9","page":161},{"text":"<span data-type='title' id=toc-568>باب بيان الإباحَة للمُحرِم حَلْق رأسَه إذا آذاه القَمْلُ، وما يَجِب عليه فيه من الفِدْيَة، والدَّلِيل على أنَّ الكَفَّارَةَ بعْدَ الحِنْثِ</span>","vol":"9","page":163},{"text":"٣٦٣١ - حدثنا يوسُف القَاضِي، حدثنا محمد بن أبي بكر (^١)،\n⦗١٦٤⦘ حَدثنا عبد الوهَّاب الثَّقفي (^٢)، عن خَالِد الحَذَّاء (^٣)، عن أبي قلابة (^٤)، ح.\nوحدثنا أبو داود السِّجزي (^٥)، حدثنا وهْبُ بن بَقِيَّة (^٦)، عن خالِدِ الطَحان (^٧)، عن خَالد الحَذَّاء، عن أبي قِلابة، عن عبد الرحمن بن أبي لَيلى، عن كَعْبِ بن عُجْرَةَ أنَّ رسول الله ﷺ مرَّ بِه زَمَن\n⦗١٦٥⦘ الحُدَيْبِيَةِ (^٨) فَقَال: \"قدْ آذَاكَ هَوَامُّ (^٩) رأسِك\"؟ قال: نعم، فقال النَّبِيّ ﷺ: \"احلقْ ثم اذبح شاة نسكًا، أو صُم ثلاثة أيام، [أَ] وْ (^١٠) تَصَدَّقْ ثلاثة آصُعٍ (^١١)\n⦗١٦٦⦘ من تَمْرٍ على سِتَّةِ مَسَاكِيْن (^١٢) \".\n_________\n(^١) هو: ابن علي بن عطاء بن مقدم المُقَدّمي، أبو عبد الله البصري.\n(^٢) عبد الوهاب بن عبد المجيد بن الصَّلت الثقفي، أبو محمد الكوفي.\n(^٣) -بفتح المهملة وتشديد الذَّال المعجمة- هو خالد بن مِهْران البصري، وهو هنا موضع الالتقاء مع الإمام مسلم.\n(^٤) عبد الله بن زيد بن عمرو، وقيل عامر الجَرْمي -بجيم مفتوحة، تليها راء ساكنة- أبو قلابة، -بكَسْر القاف- البصري.\nانظر: الإكمال (٣/ ١٠٣).\n(^٥) هو: سُليمان بن الأشعث السِّجِسْتاني، صاحبُ السُّنن، والحديث في سننه في كتاب المناسك -باب في الفدية (ص ٢١٥، ح ١٨٥٦) عن وهب بن بقية به.\n(^٦) ابن عثمان الواسطي، ت / ٢٣٩ هـ.\nقال ابن معين: \"ثقة لكن سمع وهو صغير\"، وتعقبه الذهبي فقال: \"بل ما سمع حتى صار ابن نيف وعشرين سنة، ولو سمع في صغره للحق جرير بن حازم وأقرانه\".\nوقال الخطيب: \"ثقة\".\nانظر: تاريخ أبي سعيد هاشم بن مرثد الطبرانيُّ عن أبي زكريا يحيى بن معين (ص ٣٠)، تاريخ واسط (١٩٦)، تاريخ بغداد للخطيب (١٣/ ٤٥٧)، سير أعلام النبلاء (١١/ ٤٦٣).\n(^٧) هو خالد بن عبد الله بن عبد الرحمن الواسطي، موضع الالتقاء مع مسلم.\n(^٨) الحُديْبِيَة: -بضم الحاء وفتح الدال وياء ساكنة وباء موحدة وياء مخففة أو مشددة على خلاف، مصغرة- قال الحموي: \"هي قرية متوسطة ليست بالكبيرة، سميت ببئر هناك عند مسجد الشجرة التي بايع تحتها\"، وقال عاتق البلادي: \"تقع غرب مكة على بعد ٢٢ كيلًا، ويقال لها اليوم الشَّميسي؛ لأنه يقال: إن رجلًا يدعى الشميسي حفر بئرًا هناك فغلب اسمه عليها .. وفي الحديبية اليوم مسجد الرضوان يقال: إنه بني مكان البيعة\"، أي وقعة بيعة الرضوان ثم الصُّلح مع قُريش، وذلك في سنة ست للهجرة النبوية، وسُميت الوقعة غزوة الحديبية وسمَّاها ربنا ﷿ الفتح المبين.\nانظر: معجم البلدان (٢/ ٢٢٩)، الروض الأنف (٦/ ٤٧٥)، نسب حرب (٣٥٠)، البداية والنهاية (٤/ ١٦٤).\n(^٩) الهوامُّ: الدوابُّ المؤذية، وسمَّاها هوامًّا لأنها تَهُمّ بالإنسان، أي تدِبُّ.\nانظر: غريب الحديث لأبي عبيد (٣/ ١٣٠)، ومثله لابن الجوزي (٢/ ٥٠١)، مشارق الأنوار (٢/ ٢٧٠).\n(^١٠) سقطت الهمزة في نسخة (م) من كلمة \"أَوْ\"، وهذا السقط يؤثر في الحكم الشرعي، واستدركته من صحيح مسلم والكتب التي أخرجت الحديث بإسناد المصنف، انظر التخريج التالي.\n(^١١) الآصُع: جمع صاعٍ، والصَّاع في اللُّغة: ما يُكال به، وهو مفرد جمعه أَصْوُعٌ، وأصْؤُعٌ، وأصْوَاعٌ، وصُوْعٌ وصِيْعَان، والصّاع في اصطلاح الفقهاء: مكيال يكال به في البيع والشّراء وتقدّر به كثير من الأحكام الشّرعيّة، والصِّيعان أنواع، والمعتبر منها الصَّاع المدني، ويسع أربعة أمدادٍ، ويعادل خمسة أرطال عراقي، أو ثمانية أرطال حجازي، =\n⦗١٦٦⦘ = وقدره بعض العلماء المعاصرين بكيلويين وأربعين جرامًا، وقالت اللجنة الدائمة: \"إن الذي تحرر لنا في مقدار الصاع النبوي، أنه قدر أربع حفنات بيدي الرجل المعتدل في الخلقة، وهذا هو الذي ذكره بعض أهل العلم كصاحب النهاية والقاموس .. فإن العمدة في التقدير ما ذكره العلماء بالتقدير بحفنة يدي الرجل المعتدل خلقة\"، وقالت في موضع آخر: \"القدر الواجب في زكاة الفطر، عن كل فرد صاع واحد بصاع النَّبيِّ ﷺ، ومقداره بالكيلو ثلاثة كيلو تقريبًا\".\nانظر: النهاية (٣/ ٦٠)، القاموس المحيط (ص ٦٨٢)، فتاوى اللجنة الدائمة (٩/ ٣٧١، ٢٢٢).\n(^١٢) أخرجه مسلم في كتاب الحج -باب جواز حلق الرأس للمحرم إذا كان به أذى .. - (٢/ ٨٥٩) عن يحيى بن يحيى، عن خالد بن عبد الله الطَحَّان به، وأخرجه ابن خزيمة في صحيحه (٤/ ١٩٥)، عن محمد بن بشار، عن عبد الوهاب الثقفي به، وأخرجه ابن حبان في صحيحه (٩/ ٢٩٧) عن شباب بن صالح، عن وهب بن بقية به.","vol":"9","page":163},{"text":"٣٦٣٢ - حدثنا إدريس بن بكر، حدثنا أبو نعيم (^١)، حدثنا سيف يعني ابن أبي سليمان (^٢)، قال: أخبرني مجاهد قال: أخبرني عبد الرحمن بن أبي ليلى، أن كعب بن عجرة قال: وقف علي رسول الله ﷺ ورأسي يتهافَتُ قملًا فقال: \"أتُؤْذِيْكَ هَوامُّك قلت: نعم يا رسول الله، قال: \"فاحلِقْ رأسَك\" قال: وفِي نزلتْ هذه الآية ﴿فَمَنْ كَانَ\n⦗١٦٧⦘ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ﴾ (^٣) إلى آخرها، فقال رسول الله ﷺ: \"صُم ثَلاثَة أيام، أو تَصَدَّق بِفَرقٍ (^٤) بين سِتّة، أو انسُكْ ما تيَسَّر (^٥) \".\n_________\n(^١) هو: الفضل بن دُكين.\n(^٢) موضع الالتقاء مع مسلم، وهو المَخزومي -مولاهم- أبو سُلَيْمَان المَكِّي.\n(^٣) سورة البقرة، الآية ١٩٦.\n(^٤) الفَرقُ: -بتسكين الراء وفتحها، والثاني هو الفصيح-: مكيالٌ ضخم لأهل المدينة.\nوقد اختلفوا في مقداره على عدة أقوال: فقيل: \"إنه ستة عشر رطلًا، أو ثلاثة آصع، وهي اثنا عشر مُدًّا\"، وقيل: \"إن الفرق أربعة أصوع بصاع رسول الله ﷺ \"، وقيل: \"إنه خمسة أقساط، والقسط نصف صاع\"، وقيل: \"إنه ستة أقساط، والقِسط نصف الصاع\".\nوقد رجح بعض أهل العلم الأول، وهو أن الفرق ستة عشر رطلًا أو ثلاثة آصع.\nانظر: الأموال لأبي عبيد (ص ٦٩٠، ٦٩١)، النهاية لابن الأثير (٣/ ٤٣٧)، لسان العرب (١١/ ٥٦٥)، المصباح المنير (ص (٤٧١).\n(^٥) أخرجه مسلم في كتاب الحج -باب جواز حلق الرأس للمحرم إذا كان به أذى .. - (٢/ ٨٥٩)، عن ابن نُمير، عن أبيه، عن سيف بن أبي سليمان به، وأخرجه البخاري في مواضع من كتابه، منها ما أخرجه في كتاب الحج -باب قول الله: \"أو صدقة\" وهي إطعام ستة مساكين (ص ٢٩٢، ح ١٨١٥) عن أبي نُعيم، عن سيف ابن سُليمان به.\nقلتُ: وعلى هذا فإنَّ الإمام البخاري تابع إدريس بن بكر على روايته عن أبي نعيم.","vol":"9","page":166},{"text":"٣٦٣٣ - حدَّثنا الغَزِّي (^١)، حدثنا (الفِرْيابي) (^٢)، حدثنا\n⦗١٦٨⦘ سُفيان (^٣)، عن أيُّوب (^٤)، عن مُجَاهِدٍ، عن عبد الرحمن بن أبي ليلى، عن كعب بن عُجْرة قال: مرَّ به النَّبِيّ ﷺ وهو يُوقِدُ تحْتَ قِدْرٍ فقال: \"آذتْكَ هَوامُّ رَأْسِك فأمره النَّبِيّ ﷺ \"أن يَحْلق ويصوم ثلاثة أيّامٍ، أو يُطْعِم فرَقًا بينَ سِتَّة مساكين، أو يَنْسُك (^٥) \".\n_________\n(^١) هو: عبد الله بن محمد بن الجرَاح الأَزْدِي، أبو العَبَّاس الغَزِّي.\n(^٢) هو: محمد بن يُوسف بن وَاقد الضَّبي مولاهم الفِرْيَابِي، نسبةً إلى فِرياب: بَلْدَة كانت تابعة لبَلْخ، وهي الآن ولايةٌ في غربيِّ دولة أفغانستان الحاليّة، وتسمَّى: فَارْيَاب، وقد =\n⦗١٦٨⦘ = تصحَّف \"الفريابي\" في نسخة (م) إلى الفرنابي.\nانظر: الأَنْسَاب للسَّمْعانِي (٩/ ٢٩٠)، التقريب (ت ٧٢٢٨).\n(^٣) هو سفيان بن سعيد الثوري، واشترك معه في رواية هذا الحديث عن أيوبَ سفيانُ بن عيينة، وقد ذكر اسمهما مهملًا غير منسوب في المصادر الحديثية التي وقفت فيها على هذا الحديث، غير صحيح ابن خزيمة (٤/ ١٩٦) فقد صرح فيه بالثوري في رواية عبد الرزاق عنه، وسُنَن الدارقطني (٢/ ٢٩٨) فقد صُرِّح فيه أيضًا بالثوري في رواية مصعب بن ماهان عنه بهذا الإسناد، والفريابي روى عن ابن عيينة أيضًا، إلا أنه لازم الثوري وأكثر عنه، ومما يقوي احتمال تعيين الثوري في هذا الإسناد رواية الطحاوي (٣/ ١٢٠) هذا الحديث عن أبي شريح محمد بن زكريا عن الفريابي عن الثوري به، وهذا يدخل في النوع السادس من أنواع المتفق والمفترق الذي يشترك فيه الراويان في الاسم أو الكنية، قال العراقيُّ ﵀ في ألفيَّته:\nومنه ما في اسمٍ فقط ويُشْكَلُ * كنحو حمَّاد إذا ما يُهملُ، ولا يضر الجهل هنا بتعيين أحد السفيانين؛ لأن كلا منهما ثقة ثبت، والإسناد صحيح على كل حال.\nانظر: ألفية العراقي (التبصرة والتذكرة ص ٢٠٥)، تدريب الراوي (٢/ ٣٢٣).\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في كتاب الحج -باب جواز حلق الرأس للمحرم إذا كان به أذى .. - (٢/ ٨٦١، ح ٨٣) عن ابن أبي عمر، عن سفيان بن عيينة، عن ابن أبي نجيح، =\n⦗١٦٩⦘ = وحميد بن قيس، وأيوب، وعبد الكريم الجزري، أربعتهم عن مجاهد به، وأخرجه البخاري في كتاب المرضى -باب ما رُخِّص للمريض أن يقول: إني وجع … - (ص ١٠٠٣، ح ٥٦٦٥)، عن قبيصة، عن سفيان الثوري، عن ابن أبي نجيح وأيوب، عن مجاهد به، وأخرجه الدارقطني (السنن ٢/ ٢٩٨) عن أبي الحسن المصري، عن ابن أبي مريم، عن الفريابي عن سفيان الثوري به.\nمن فوائد الاستخراج: إخراج المصنف طريقَ سفيان الثوري، وتُعتبر أعلى لجلالتِه وقِدَم وفاته، وقد أخرجها البخاري كما تقدم آنفًا.","vol":"9","page":167},{"text":"٣٦٣٤ - حدثنا إسحاق بن سيَّار (^١)، وأبو أمية قالا: حدثنا قبيصة، حدثنا سفيان (^٢)، عن أيُّوب، وابن أبي نَجِيح (^٣)، عن مجاهد، بإسناده مثله \"أو يَنْسُكَ نُسُكًا (^٤) \".\n_________\n(^١) إسحاق بن سَيَّار بن محمد، أبو يعقوب النَّصيبي.\n(^٢) هو الثوري، وتعيَّن كونه سُفيان الثوري؛ لأنَّ قبيصة لا يروي عن سُفيان بن عينية، وشيخا سفيان الثوري: ابن أبي نجيح، وأيوب، بها موضع الالتقاء مع مسلم، في هذا الإسناد.\n(^٣) هو عبد الله بن أبي نَجيح يسار المكي، أبو يسار، الثقفي مولاهم.\nانظر التقريب (ت ٤٠٦١).\n(^٤) انظر التخريج السابق، ح / ٣٦٣٣.","vol":"9","page":169},{"text":"٣٦٣٥ - حدثني ابن أبي الشَّوارب (^١)، حدثنا إبراهيم بن بَشَّار (^٢)،\n⦗١٧٠⦘ حدثنا سُفْيان (^٣)، عن ابن أبي نجيح، وأيوب (^٤)، وحمُيد (^٥)، عن مجاهد، عن ابن أبي ليلى، عن كعب بن عجرة، أن النَّبِيّ ﷺ وهُو بالحُدَيْبِيَّة وهو يُوقِد تحت قِدْرٍ، والقَمْل يَتَهَافَتُ (^٦) على وجهه فقال لي: \"أَيُؤْذِيْكَ هَوَامُّك يا كعب؟ \" قال: قلت: نعم يا رسول الله، قال: \"فاحلق رأْسَك وأطْعِم فرَقًا بين سِتَّة مساكين، أو صُمْ ثَلَاثَةَ أيَّامٍ أو اذْبَحْ شاةً\". قال أيُّوب: \"أو انْسُكْ نُسُكًا\" والفَرَق ثَلَاثة أَصْوُع (^٧).\n_________\n(^١) علي بن محمد بن عبد الملك الأُمَوي، أبو الحسن البصري.\n(^٢) الرَّمَادي، أبو إسحاق البصري.\n(^٣) هو ابن عيينة، وهو موضع الالتقاء مع مسلم، وتعين كونه ابن عيينة؛ لأن إبراهيم بن بشار مشهور بالرواية عن ابن عيينة، ولازمه كثيرًا، ولم أقف في الكتب التي ترجمت للراوي على شيء يدل على روايته عن الثوري، والحديث عند مسلم كما تقدم في ح / ٣٦٣٣، من رواية ابن أبي عمر عن سفيان، وابن أبي عمر معروف بالرواية عن سفيان بن عيينة، لا الثوري.\n(^٤) هو ابن أبي تميمة السختياني.\n(^٥) هو حُميد بن قيس المكي الأعرج، أبو صفوان القارئ، ليس بن بأس، ت / ١٣٠ هـ.\nانظر: تحفة الأشراف (٨/ ٣٠٢)، تقريب التهذيب (ت ١٧٠٢).\n(^٦) بالفاء: أي يتَساقَطُ شيئًا فشيئًا.\nانظر: فتح الباري (٤/ ٢٠).\n(^٧) انظر تخريج ح / ٣٦٣٣، وقد تقدم شرح لفظة: أَصْوُع، في ح / ٣٦٣٢.","vol":"9","page":169},{"text":"٣٦٣٦ - حدثنا مُحَمَّد بن علي بن ميمون الرَّقِّي (^١)، حدثنا الفِريابي،\n⦗١٧١⦘ حدثنا وَرْقاء (^٢)، عن ابن أبي نَجِيح (^٣) [عن مجاهد] (^٤) قال: حدثنا الرحمن بن أبي ليلى، عن كعب بن عُجْرة، فذكر نحوه (^٥).\n_________\n(^١) أبو العباس العطار.\n(^٢) هو: ورقاء بن عمر بن كُلَيب اليشكري، أبو بشر الكوفي.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٦٣٣.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركته من إتحاف المهرة (١٣/ ٢١)، وصحيح مسلم (٢/ ٨٥٩)، وسنن الدارقطني (٢/ ٢٩٨).\n(^٥) أخرجه البخاري في صحيحه في كتاب المغازي -باب غزوة الحديبية (ص ٧٠٧، ح ٤١٥٩)، عن الحسن بن خلف، عن إسحاق بن يوسف، عن أبي بشر ورقاء، والدارقطني في سننه (٢/ ٢٩٨) عن ابن مُبَشِّر، عن أحمد بن سنان، عن يزيد ابن هارون، عن ورقاء به، وانظر ح / ٣٦٣٣.","vol":"9","page":170},{"text":"٣٦٣٧ - حدثنا يزيد بن سنان (^١)، حدثنا (سعيد) بن سفيان (^٢)،\n⦗١٧٢⦘ حدثنا ابن عون (^٣)، عن مجاهد، عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة أنه قال: فِيَّ أنزلت هذه الآية: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ (^٤) قال: فأتيتُ النَّبِيّ ﷺ قال: \"ادْنُه\" فدنوتُ -قال ابنُ عونٍ: أظنُّه قال ثلاث مَرَّات- ثم قال: \"أتُؤْذِيْك هَوَامُّك؟ \" قال: أظنُّه قال: نَعَمْ، قال: \"فأَمَرَني بِصِيامٍ، أو صدقةٍ، أو نُسكِ مَا تيَسَّر (^٥) \".\n_________\n(^١) ابن يزيد بن ذَيَّال القزَّاز، أبو خالد البصري، نزيل مصر.\n(^٢) الجَحْدَري، أبو سفيان البصري، ت / ٢٠٤ هـ، وقيل: ٢٠٥ هـ، وقد تصحف اسمه في نسخة (م) إلى شعبة بن سفيان، والتصويب من إتحاف المهرة (١٣/ ٢١)، والكتب المترجمة له.\nقال أبو حاتم الرازي: \"محله الصدق\"، وذكره ابن حبان في الثقات وقال: \"كان ممن يخطئ\"،\nوقال الذهبي: \"قوَّاه الترمذي\".\nوقال ابن حجر: \"صدوق يخطئ\".\nقلت: قد تابعه ثقاتٌ عن ابن عون كما سيتبين في التخريج الآتي، ما يدلُّ على ضبطه للحديث. =\n⦗١٧٢⦘ = انظر: الجرح والتعديل (٤/ ٢٧)، الثقات (٨/ ٢٦٥)، تهذيب الكمال (١٠/ ٤٧٣)، ميزان الاعتدال (٢/ ٢٣٠)، التقريب (ت ٢٥٦٣).\nقلت: قد تابعه ثقات عن ابن عون كما سيتبين في التخريج الآتي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) سورة البقرة، الآية / ١٩٦.\n(^٥) أخرجه مسلم في كتاب الحج (٢/ ٨٥٩)، عن محمد بن المثنى، عن ابن أبي عدي، عن ابن عون به، وأخرجه البخاري في كتاب كفارات الإيمان -باب قول الله تعالى: \"فكفارته إطعام عشرة مساكين … (ص ١١٥٨)، عن أحمد بن يونس، عن أبي شهاب، عن ابن عون به.","vol":"9","page":171},{"text":"٣٦٣٨ - حدثنا إبراهيم بن مرزوق، وأبو قلابة (^١) قالا: حدثنا بِشْر بن عمر (^٢)، ح.\n⦗١٧٣⦘ وحدَّثنا الصغاني، حدَّثنا عَفَّان (^٣)، وأبو النضر (^٤)، ح.\nوحدثنا أبو أمية، حدثنا وهب بن جرير، وأبو النضر، وأبو الوليد (^٥)، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٦) كلهم، عن شُعبة (^٧)، واللفظ لعفان (قال) (^٨): حدثنا شعبة، عن عبد الرحمن بن الأصْبَهَانِيِّ قال: سمعت عبد الله بن مَعْقِل يقول: قَعَدْتُ إلى كَعْبِ بن عُجْرة في المسجد فسألته عن هذه الآية: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ (^٩)، قال: فِيَّ أُنزلتْ، حُمِلْتُ إلى رسول الله ﷺ والقَمْلُ (يَتَنَاثَرُ) (^١٠) على وجهي،\n⦗١٧٤⦘ قال: \"ما كُنْتُ أرى الوَجَع بَلغَ بِكَ ما أرى والجَهْدَ (^١١) بلغ بك ما أرى، أتجد نُسُكًا\" قلتُ: لا، فنزلت: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾، قال: صيامُ ثلانةِ أيّام، أو إطعام سِتّة مساكين، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ، قَالَ: فنَزَلتْ فِيَّ خاصَّة وهي لكم عامَّة (^١٢).\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله بن محمد البصري.\n(^٢) ابن الحكم بن عُقبة الزهرانِي، أبو محمد البصري.\n(^٣) ابن مسلم بن عبد الله الباهلي، أبو عثمان الصفار البصري.\n(^٤) هو: هاشم بن القاسم بن مسلم الليثيِّ.\n(^٥) هو: هشام بن عبد الملك، الباهلي -مولاهم-، أبو الوليد الطيالسي البصري.\n(^٦) هو: سليمان بن داود الطيالسي، صاحب المسند، والحديث في مسنده (ص ١٤٣).\n(^٧) موضع الالتقاء مع مسلم.\n(^٨) في نسخة (م) بصيغة التثنية: \"قالا\"، والصَّحيح صيغَةُ المفرد؛ لأنَّ اللفظَ لعفان، أو صيغَةُ الجمع لأنَّ الكل رووه عن شعبة.\n(^٩) سورة البقرة، الآية / ١٩٦.\n(^١٠) هذه الكلمة في نسخة (م) بهذا الشكل: \"ـها ـر\" والألفاظ التي وقفت عليها في هذا الموضع من الحديث هي: (يتناثر، يتساقط، يتهافت)، ومعانيها متقاربة، ولم أقف على كلمة تقارب في الشكل الكلمة المنسوخة في النسخة الخطية يكون لها نفس المدلول، فاخترت من بين الكلمات كلمة: (يتناثرُ) لمجيئها عند الطَّحاوي في شرح معاني الآثار (٣/ ١١٩) من طريق شيخ أبي عوانة في هذا الحديث إبراهيم بن مرزوق، =\n⦗١٧٤⦘ = كما جاءت عند مسلم أيضًا من طريق شعبة، ومعناها يتساقط.\nانظر: فيض القدير للمناوي (١/ ٤٣٤).\n(^١١) قال ابن حجر في هدي الساري (ص ١٠٥): \"الأكثر بالفتح ولبعضهم بالضم، وهو المشقة\".\n(^١٢) أخرجه مسلم في صحيحه في كتاب الحج (٢/ ٨٦١، ح ٨٥)، عن محمد بن المثنى وابن بشار، عن غندر، عن شعبة به، وأخرجه الطحاوى في شرح معاني الآثار (٣/ ١١٩)، عن ابن مرزوق، عن بشر بن عمر به، وأخرجه الإمام أحمد في مسنده (٤/ ٢٤٢) عن عفان به.\nمن فوائد الاستخراج:\n• العلو النسبي: المساواة بين المصنف والإمام مسلم في عدد رجال إسناديهما، والمصنف في طبقة تلاميذ الإمام مسلم.\n• زاد المصنِّف على الإمام مسلم من طرف الحديث عن شُعبة ستة طرق، طريق بِشْر بن عمر، وطريق عَفَّان، وطريق أبي النضر هاشم بن القاسم، وطريق وهب ابن جرير، وطريق أبي الوليد، وطريق أبي داود الطيالسي.","vol":"9","page":172},{"text":"٣٦٣٩ - حدثنا الصغاني، حدثنا عفان، ح.\nوحدثنا أبو قلابة، حدثنا بشر بن عمر، قالا: حدثنا شعبة، عن\n⦗١٧٥⦘ أبي بشر (^١) قال: أخبرني مجاهد (^٢)، عن ابن أبي ليلى، عن كعب بن عجرة … (^٣) (^٤)\n⦗١٧٦⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، عونَكَ اللهُمَّ يا رَحْمَانُ (^٥)\n_________\n(^١) جعفر بن إياس اليشكري، أبو بشر الواسطي، المعروف بـ \"جعفر أبي وحشيَّة\".\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) سقط متن هذا الحديث من النسخة الخطيَّة (م)، ولكن الحديث أخرجه البخاري في كتاب المغازي -باب غزوة الحديبية- (ص ٧١١)، عن محمد بن هشام، عن هشيم، عن أبي بشر به، بلفظ: \"كنا مع رسول الله ﷺ بالحديبية ونحن محرمون وقد حصرنا المشركون، قال: وكانت لي وفرة فجعلت الهوامّ تساقط على وجهي، فمر بي النَّبِيّ ﷺ فقال: يؤذيك هوامّ رأسك؟ قلت: نعم، قال: وأنزلت هذه الآية: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ [البقرة، الآية/ ١٩٦]، وأخرجه الطحاوي في شرح معاني الآثار (٣/ ١٢٠)، عن ابن مرزوق، عن بشر بن عمر به، لكنَّه أحال متنه على حديث عبد الله بن مغفَّل عن كعب بن عجرة ﵁ قبله، وقال: \"مِثلَه ولم يذكر التَّمر\".\n(^٤) سقطت الأحاديث التي تلت هذا الحديث بكاملها إلى آخر الباب، كما سقطت بعدها أبواب من النُّسخة الخطية لدار الكتب المصريَّة، وهي النُّسخة الوحيدة التي عُثِرَ فيها على أبواب الحج من نسخ مستخرج أبي عوانة، ووقفتُ على أسانيد تلك الأحاديث الساقطة وأطراف متونها في الكتاب الجليل (إتحاف المهرة) للحافظ ابن حجر ﵀، ولكن يبقى الوقوف متعذِّرًا على مُتون الأحاديث التي أوردها أبو عوانة بهذه الأسانيد، وحسب الترتيب الصحيح للوحات المخطوط الموافق لترتيب أحاديث صحيح مسلم، فإنه يلي هذا البابَ بابُ (بيان الإباحة للمحرم غسل رأسه ودلكه رأسه بالماء).\nراجع نهاية هذه الرسالة: الملحق الخاص بوصف النسخة الخطية، الموضع الثاني، والمجموعة الأولى في المطلب الأول.\n(^٥) هكذا في نسخة (م).","vol":"9","page":174},{"text":"<span data-type='title' id=toc-569>بابُ بَيَان الإِبَاحَة لِلْمُحرِم غَسْلَ رَأسِه ودَلْكِه رأسَه بِالماء</span>","vol":"9","page":176},{"text":"٣٦٤٠ - أخبرنا يونس (^١)، أن ابن وهب، قال: حدثني مالك (^٢)، ح.\nوحدثنا محمد بن حيَّويه (^٣)، حدثنا مُطَرِّف (^٤)، والقعنبي (^٥)، عن مالك، عن زيد بن أسلم، عن إبراهيم بن عبد الله بن حنين، عن أبيه، عن ابن عباس، أنَّه والمِسْوَر بن مَخْرمة اختلفا بالأَبْوَاء (^٦)، فقال ابن عباس:\n⦗١٧٧⦘ يَغْسِل المُحرم رأسه، فأرْسله إلى أبي أيّوب الأنْصاري يسأله: كيف كان رسول الله ﷺ يغسل رأسه وهو محرمٌ قال: \"فَوَجَدتُّه يَغتسل بين قَرْني البِئْر (^٧) وهو يُسْتَرُ بثوبٍ، قال: فرفع يده على الثَّوْب فَطَأْطَأْهُ (^٨) حتَّى بَدَا له رأْسُه، ثم قال لإنسانٍ يَصُبُّ عليه فَصَبَّ على رأْسِه، ثم حَرَّكَ رأْسَه بِيَدَيْه، فَأَقْبَلَ وأَدْبرَ، ثُمَّ قال: هكذا رأيتُه يَفعلُ (^٩) \".\n_________\n(^١) هو ابن عبد الأعلى بن مَيْسَرة الصَّدَفي، أبو موسى المصري.\n(^٢) موضع الالتقاء مع مسلم، والحديث في مُوطَّئِه (٢/ ٣٩٧ - ٣٩٨).\n(^٣) هو: محمد بن يحيى بن موسى الإسفراييني.\n(^٤) هو: مطرف بن عبد الله بن مطرف اليساري.\n(^٥) هو: عبد الله بن مسلمة القعنبي.\n(^٦) الأبواء على زِنَةِ جَمْعٍ بَوٍّ: تَرَدَّدَتْ في السيرة، وجاء ذكرها في غزوة ودَّان، وهي غزوة الأبواء.\nوالأبواء واد من أودية الحجاز التِّهامية، كثير المياه والزرع، يلتقي فيه واديا الفُرع والقاحة فَيَتَكَوَّنُ من التقائهما وادي الأبواء، كَتَكَوُّنِ وادي مرّ الظّهران من التقاء النخلتين، وينحدر وادي الأبواء إلى البحر جاعلًا أنقاض ودَّان على يساره، وثم طريق إلى هرْشى، ويمر بَبَلدة مَسْتورة ثم يُبْحِر. =\n⦗١٧٧⦘ = ويسمى اليوم \"وادي الخُرَيْبَة\" غير أن اسم الأبواء معروف لدى المثقَّفين.\nانظر: المعالم الجغرافية في السيرة النبوية (ص ١٤).\n(^٧) قرنَيْ البئر: هو بفتح القاف تثنية قرن، وهما الخشبتان القائمتان على رأس البئر، وشبههما من البناء، وتمد بينهما خشبة يجر عليها الحبل المستقى به، وتعلق عليها البكرة.\nانظر: شرح النووي على صحيح مسلم (٨/ ٣٦٤).\n(^٨) طَاطأه: أي أزاله عن رأسه.\nانظر فتح الباري (٤/ ٦٨).\n(^٩) أخرجه مسلم في كتاب الحج -باب جواز غسل المحرم بدنه ورأسه (٢/ ٨٦٤، ح ٩١)، عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وقتيبة ابن سعيد، أربعتهم عن سفيان بن عيينة، وعن قتيبة بن سعيد، عن مالك بن أنس، كلاهما عن زيد بن أسلم به، وأخرجه البخاري في كتاب الحج -باب الاغتسال للمحرم، (ص ٢٩٧، ح ١٨٤٠)، عن عبد الله بن يوسف، عن مالك به.\nمن فوائد الاستخراج: قوة إسناد المصنف، فقد روى الحديث من طريق القعنبي عن مالك، بينما أخرجه مسلم من طريق قتيبة عن مالك، وقتيبة بن سعيد مع =\n⦗١٧٨⦘ = ثقته لا يصل إلى درجة القعنبي، وكان الإمامان ابن معين وابن المديني لا يقدمان على القعنبي أحدًا في مالكٍ.\nانظر: من كلام يحيى بن معين في الرجال (رواية الدقَّاق ص ١١٦)، تهذيب الكمال (١٦/ ١٣٦)، سير أعلام النبلاء (١٠/ ٢٥٧)، تهذيب التهذيب (٦/ ٣٢)، تقريب التهذيب (ت ٤٠٠٩).","vol":"9","page":176},{"text":"٣٦٤١ - حدثنا عبد الصمد بن الفضل، حدثنا مكِّي (^١)، ح.\nوحدثنا الصَّاغاني (^٢)، حدثنا روح، قالا: حدثنا ابن جريج (^٣)، قال: أخبرني زيد بن أسلم، عن إبراهيم بن عبد الله بن حنين أنه أخبره، عن أبيه عبد الله بن حنين، قال: كنت مع ابن عباس والمِسور بن مَخْرَمة بالأَبْواء، فأرسلني ابن عباس إلى أبي أيُّوب فقال: قل له، يقرأ عليك السَّلام ابنُ أخيك عبد الله بن عبَّاسٍ ويسألُكَ: كَيْفَ كان رسول الله ﷺ[يغسل رأسه وهو محرم (^٤)]؟ فقلت له: أرسلني إليك ابن عبّاسٍ يسألك كيف كان رسول الله ﷺ يَغْسِلُ رَأْسَهُ وَهُو مُحْرِم؟ قال: \"فوضع يده على الثَّوب وطَأْطَأَهُ حتَّى رأيتُ رأْسَه، وقال لرجُلٍ: صُبَّ فَصَبَّ\n⦗١٧٩⦘ عليه، وقال: هكذا رأيت رسول الله ﷺ يَغسِل رَأْسَه وهو مُحرم\" إلا أن مَكِّيًا قال: \"فأقْبَلَ بِهِمَا وَأَدْبَرَ\" وقال مِسْوَر لابْن عباس: لا أُمَارِيْك أَبَدًا (^٥).\nرواه ابْنُ عُيَيْنة، عن زيد بن أسلم (^٦).\n_________\n(^١) ابن إبراهيم التَّميمي الحَنْظلي البَلْخي، أبو السَّكَن.\n(^٢) هو: محمد بن إسحاق بن جعفر الصّغاني، والصَّاغَانِي لغةٌ ثانيةٌ في هذه النسبة.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) سقطت الجملة التي بين المعقوفين من نسخة (م)، واستدركتُها من الحَديث السَّابق، والسِّياق يدل عليه.\n(^٥) أخرجه مسلم في كتاب الحج (٢/ ٨٦٤، ٩٢)، عن إسحق بن إبراهيم، وعلي بن خَشْرَم، كلاهما عن عيسى بن يونس عن ابن جريج به، وأخرجه الإمام أحمد في المسند (٥/ ٤٢١)، عن محمد بن بكر، وحجاج، وروح، ثلاثتُهم عن ابن جريج به.\nمن فوائد الاستخراج: أخرج مسلم هذا الحديث مختصرًا من طريق ابن جريج، فجاء المستخرِج وذكر لفظه مطوَّلًا.\n(^٦) انظر تخريج الحديث السَّابق، ح / ٣٦٤٠.","vol":"9","page":178},{"text":"<span data-type='title' id=toc-570>بابُ بيانِ خِطْبَة التَّزْوِيْج في الإِحْرَام أوِ الخِطْبَة </span>(^١)\n_________\n(^١) الخِطْبَة: مصدر خَطَب المرأةَ يَخْطُبُهَا خَطْبًا وَخِطبَةً -بالكسر-: طلب المرأة للزَّواج، والمرأة المخطوبة.\nانظر: لسان العرب (٤/ ١٣٤ - ١٣٥)، المعجم الوسيط (ص ٢٤٣).","vol":"9","page":180},{"text":"٣٦٤٢ - أخبرنا الرَّبِيع بن سُليمان، أخبرنا الشافعي (^١)، ح.\nوحدثنا الزعفراني، حدثنا عبد الجبار، قالا: حدثنا سفيان (^٢)، عن أيُّوب بن موسى، عن نُبَيْه بن وَهْب قال: أرسل [عُمر بن] عبيد الله ابن معمر (^٣) إلى أبان يسأله: أيَنْكِحُ المُحْرِمُ؟ فحدَّث عن عثمانَ ﵁ أن النَّبِيّ ﷺ قال: \"لا يَنْكِحُ المُحْرِم ولا يُنْكَحُ (^٤) \" وهذا لفظ عبد الجَبّار إِلَّا أنَّه قال: \"ولا يَخْطُبُ (^٥) \".\n_________\n(^١) الحديث في مسنده (٢/ ١٤٦٦، ح ١٢٧١).\n(^٢) ابن عيينة، وهو موضع الالتقاء مع مسلم.\n(^٣) ما بين المَعْقُوفَيْن سقط من نُسْخَة (م)، واستدركتُه من أحاديث الباب وصحيح مسلم، فإن الذي أرسل إلى أبان هو عمر بن عبيد الله بن عمر والد طلحة، ليُزَوِّج ابنه طلحةَ بن عمر، بِنْتَ شَيْبَةَ بن جُبَيْر، كما في الحديث الثالث في الباب وفي صحيح مسلم (٢/ ١٠٣٠).\n(^٤) يجوز أن تكون الثانية \"يُنْكِح\" من باب الإفعال، أي لا يزوِّج امرأة بولاية، ولا وكالةٍ.\nانظر: شرح النووي على صحيح مسلم (٩/ ١٩٧).\n(^٥) أخرجه مسلمٌ في كتاب النكاح -باب تحريم نكاح المحرم وكراهة خِطبته- (٢/ ١٠٣١، ح ٤٤)، عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، جميعًا عن ابن =\n⦗١٨١⦘ = عُيينة به.\nمن فوائد الاستخراج:\nفي حديث المصنِّف زيادتان لم تَردْ عند مسلم:\n* الزيادة الأولى: ذكر قصة إرسال عمر بن عبيد الله إلى أبان ليسألَه عن إنكاح المحرم.\n* الزيادة الثانية: قوله: \"ولا يُنْكَحُ\" بصيغة المجهول.\n* راويه عن سفيان عند المصنف هو الإمام الجليل: الشافعيّ ﵀.","vol":"9","page":180},{"text":"٣٦٤٣ - حدثنا بشر بن موسى، حدثنا الحميدي (^١)، حدثنا سفيان (^٢)، حدثنا أيُّوْب بن موسى، أخبرنا نُبَيْه بن وَهْب الحَجَبي، أنه سمع أبان بن عثمان يُحدِّث، عن أبيه، أن النَّبِيّ ﷺ قال: \"لا يَنْكِحُ المُحْرِم ولا يَخْطُبُ (^٣) \".\n_________\n(^١) الحديث في مسنده (١/ ٢٠) عن سفيان به.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث قبله.","vol":"9","page":181},{"text":"٣٦٤٤ - حدثنا الرَّبيع بن سُلَيْمَان، أخبرنا الشَّافِعي (^١)، أخبرنا مالك (^٢)، ح.\nوحدثنا يُونس، حدثنا ابن وهب، أن مالكًا أخبره، عن نافع، عن\n⦗١٨٢⦘ نُبَيْه بن وهب، أن عُمر بن عبيد الله أراد أن يُزَوِّجَ طَلْحَةَ بِنتَ شَيْبَة بن جُبيرٍ فأرْسل إلى أبان بن عُثمان يَحْضُر ذلك وهو أميرُ الحج، فقال أبان: سمعتُ عُثْمان بن عفَّان ﵁ يقول: قال رسول الله ﷺ: \"لا يَنْكِحُ المُحْرِم ولا يُنْكَحُ ولا يَخْطُبُ (^٣) \".\n_________\n(^١) الحديث في مسنده (٢/ ١٤٦٧، ح ١٢٧٣).\n(^٢) موضع الالتقاء مع مسلم في الإسنادين، والحديثُ في موطَّئه (٢/ ٤٥٠) عن نافع عن نبيه به.\n(^٣) أخرجه مسلم في كتاب النكاح -باب تحريم نكاح المحرم … (٢/ ١٠٣٠، ٤١)، عن يحيى بن يحيى، عن مالك، عن نافع به، وأخرجه البيهقي في السنن الصغير (المجلد الأول / ٤١٠، ح ١٦٠٥) بسنده، عن الرَّبيع بن سليمان عن الشافعي به.\nمن فوائد الاستخراج: اشتمل إسنادُ المصنِّف على رواية إمام عن إمام: الشافعي عن مالك.","vol":"9","page":181},{"text":"٣٦٤٥ - حدثنا يُوسفُ (^١)، حدثنا سليمان بن حرب، حدَّثنا حمَّاد بن زيد (^٢)، عن أيُّوب (^٣)، عن نَافِع، عن نُبَيْه بن وهب، أن رجُلًا من قريش خطب إلى أبانَ بن عثمان وهو أميرُ المَوْسم فَقَال: [أَ] (^٤) لا أُرَاه أَعْرابيًّا جَافِيًا (^٥) \"إنَّ المُحْرِم لا يَنْكِحُ ولا يُنْكَحُ\" أخبرنا بذلك\n⦗١٨٣⦘ عُثْمَان عن رسول الله ﷺ ورَضِيَ عَنْه (^٦).\n_________\n(^١) هو القاضي: أبو محمد، يوسف بن يعقوب بن إسماعيل البصري.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ابن أبي تميمة السَّخْتِياني.\n(^٤) سَقَطَتِ الهمزة عن نسخة (م)، واستدركتُها من صحيح مسلم، ويَدُلُّ عليها السِّياق.\n(^٥) يقال: رجل جافي الخِلْقَةِ والخُلُقِ، أيْ كزٌّ غليظ.\nالقاموس المحيط (ص ١١٦٨).\n(^٦) أخرجه مسلمٌ في كتاب النكاح -باب تحريم نكاح المحرم … (٢/ ١٠٣٠، ح ٤٢)، عن محمد بن أبي بكر المقدَّمي، عن حماد بن زيد به، وأخرجه يعقوب بن سفيان الفسوي في المعرفة والتاريخ (٣/ ٨٠) عن سليمان بن حرب به.\nمن فوائد الاستخراج:\n• زيادة كلمة: (جَافِيا) ولم ترد عند مسلم، وهي زيادة صحيحة جاءت في روايات أخرى عن أيُّوب (سنن الترمذي ص ٢٠٥، ح ٨٤٠)، ونُبيه بن وهب (صحيح مسلم ٢/ ١٠٣١، ح ٤٥).\n• راويه عن حماد بن زيد عند المصنف هو سليمان بن حرب، وقد لازم سليمان بن حرب حماد بن زيد تسع عشرة سنة، وكان سليمان شديد الانتقاء فيمن يأخذ عنهم قال أبو حاتم: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنه ثقة\"، بينما الحديث عند مسلم عن المقدمي عن حماد بن زيد، وهو دون سليمان بن حرب بكثير في الضبط والإتقان.\nانظر: الجرح والتعديل (٤/ ١٠٨)، تهذيب الكمال (١١/ ٣٩١)، تهذيب التهذيب (٤/ ١٧٨).","vol":"9","page":182},{"text":"٣٦٤٦ - حدثنا أبو علي الزعفراني، حدثنا يزيد بن هارون، حدثنا سعيد بن أبي عَرُوبة (^١)، عنْ أيُّوب (^٢)، عنْ نافع، عن نُبَيْه ابن وهب، عن أبانَ بن عُثْمان، عن أبيه، عن النَّبِيّ ﷺ قال: \"لا يَنْكِحُ\n⦗١٨٤⦘ المُحْرِم ولا يُنْكَحُ (^٣) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ابن أبي تميمة السختياني.\n(^٣) انظر التخريج السابق، ح / ٣٦٤٥.","vol":"9","page":183},{"text":"٣٦٤٧ - حدثنا أبو علي الزعفراني (^١)، حدثنا عبد الوهَّاب الخَفَّاف (^٢)، حدثنا سعيد (^٣)، عن مَطَرٍ (^٤)، ويَعْلى بن حَكيم عن نافعٍ، عن نُبَيْه بن وَهْب، عن أبان بن عُثْمَان، عن عثمان ابن عفان ﵁ أنَّ رسول الله ﷺ قال: \"لا يَنْكِحُ [¬*] ولا يُنْكَحُ ولا يَخْطُبُ (^٥) \".\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) هو: عبد الوهاب بن عطاء الخَفَّاف العِجْلِي مولاهم، أبو نَصر، ت / ٢٠٤ هـ.\nوالخفَّاف نسبة إلى حِرْفة عَملِ الخِفَاف. الأنساب للسَّمعاني (٥/ ١٥٥).\n(^٣) هو أبنُ أبي عَرُوبَة، وهو موضع الالتقاء مع مسلم.\n(^٤) هو: مطر بن طَهْمَان الورَّاق.\n(^٥) أخرجه مسلم في كتاب النكاح -باب تحريم نكاح المحرم، وكراهة خطبته، (٢/ ١٠٣١، ح ٤٣)، عن أبي غَسَّان المِسمعِيِّ، عن عبد الأعلى، وعن أبي الخطّاب زياد بن يحيى، عن محمد بن سَواء، كلاهما عن سعيد بن أبي عروبة به.\nوكرَّر أبو عوانة ذكر هذا الحديث بالإسناد نفسه في كتاب النكاح -باب حظر المسلم أن يخطب على خطبة المسلم، حتى يترك أو يأذن له المخاطب، وحظر الخطبة للمحرم.\nانظر الجزء الذي قام الشيخ محمد مكي بتحقيقه من مستخرج أبي عوانة، كتاب النكاح، ح/ ٤٥٧٢.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصل (نسخة دار الكتب المصرية)، والحديث في صحيح مسلم (١٤٠٩/ ٤٣): وحدثني أبو غسان المسمعي، حدثنا عبد الأعلى، ح وحدثني أبو الخطاب زياد بن يحيى، حدثنا محمد بن سواء، قالا جميعا: حدثنا سعيد، عن مطر، ويعلى بن حكيم، عن نافع، عن نبيه بن وهب، عن أبان بن عثمان، عن عثمان بن عفان، أن رسول الله ﷺ، قال: «لا ينكح المحرم، ولا ينكح، ولا يخطب».","vol":"9","page":184},{"text":"٣٦٤٨ - حدثنا يُوْسُفُ (^١)، حدثنا مسدد (^٢)، حدثنا عبد الوارِث (^٣)، عن أيُّوب بن موسى (^٤)، عن نُبَيْه بن وَهب (^٥) أَنَّ عمر بن عبيد الله ابن معمر أراد أن يُزَوِّجَ ابْنَه وهُوَ مُحْرِمٌ، فأرسلَ إلَى أبانَ بن عثمان ليَشْهد ذلك، فنهاه وحدَّث عنْ عُثْمَانَ ﵁، \"عَنِ النَّبِيّ ﷺ أنَّه نَهَى عنْ ذَلِك (^٦) \".\n⦗١٨٦⦘ رواه اللَّيثُ، عن خَالد (^٧)، عن سَعِيْد (بن) أبِي هِلال (^٨)، عن نُبَيْه بن وهب (^٩).\n_________\n(^١) هو القاضي: أبو محمد، يوسف بن يعقوب بن إسماعيل البصري.\n(^٢) ابن مُسَرْهَد بن مُسَرْبَل الأسدي، أبو الحسن البصري.\n(^٣) هو: عبد الوارث بن سعيد بن ذَكْوَان التَّميمي العَنْبَري -مولاهم- البصري.\n(^٤) هو: أيُّوب بن موسى بن عمرو بن سعيد بن العاص، أبو موسى المكي الأموي.\n(^٥) موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في كتاب النكاح -باب تحريم نكاح المحرم، وكراهة خطبته (٢/ ١٠٣٠)، عن عبد الملك بن شعيب بن الليث، عن أبيه، عن جده، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن نبيه بن وهب به.\nوأخرجه البيهقي في السنن الكبرى (٧/ ٢١٠) عن أبي عبد الله الحافظ وعبيد بن محمد بن محمد بن مهدي، كلاهما عن أبي العباس محمد بن يعقوب، عن يحيى بن أبي طالب، عن عبد الوهاب بن عطاء الخفاف به، وانظر ح / ٣٦٤٢، وح/ ٣٦٤٣.\nمن فوائد الاستخراج: العلوّ المطلق، فقد علا إسناد أبي عوانة إسنادَ مسلم برجل واحد، فعدد رجال إسناد المصنف إلى النَّبِيّ ﷺ ثمانية رجال، بينما عدد رجال إسناد مُسْلم إليه تسعة رجال.\n(^٧) هو خالد بن يزيد الجُمحي، أبو عبد الرحيم المصري، ت / ١٣٩ هـ ـ\nانظر: تقريب التهذيب (ت ١٨٥١).\n(^٨) تصَحَّف في نسخة (م) إلى: \"عن\" والتَّصْوِيْب من صحيح مسلم (٢/ ١٠٣٠).\n(^٩) وصله مسلم في صحيحه في كتاب النكاح -باب تحريم نكاح المحرم، وكراهة خطبته (٢/ ١٠٣١، ح ٤٣) عن عبد الملك بن شعيب بن اللَّيث، عن أبيه، جدِّه اللَّيث به.\nتنبيه: حديثُ أبان عن عثمان أخرجه مصنفوا الكتب الحديثية التي جمع أطراف أحاديثها ابن حجر في كتابه إتحاف المهرة، ولكني لم أقف على حديث أبان في المطبوع من إتحاف المهرة، ويظهر لي (والله أعلم) وجود سقْط كبير في المطبوع من الإتحاف مع صحة تسلسل الصفحات، فإن الرواة عن عثمان بن عفان ﵁ قد رتبهم الحافظ ابن حجر حسب حروف المعجم، وتم ترقيمهم بالأرقام العددية في المطبوع، ويفترض أن يكون أبان بن عثمان أول أولئك الرواة، ومع ذلك تم البدء في أحاديث عثمان ﵁ بـ حميد بن عبد الرحمن، ويحمل الرقم ١٥، حسب الترتيب العددي للرواة عن عثمان ﵁، مما يؤكد سقوط أربعة عشر راويًا قبله.","vol":"9","page":185},{"text":"<span data-type='title' id=toc-571>بابُ ذِكْرِ تَزْوِيْجِ رسول الله ﷺ في إحرامه مَيمُونةَ والخَبَرُ المعَارِضُ المبَيِّنُ أنه تَزوجَها وهو حَلالٌ</span>","vol":"9","page":187},{"text":"٣٦٤٩ - حدثنا يونس بن حبيب، حَدَّثنا أبو داودَ (^١)، ح.\nوحدَّثنا الصَّاغاني، قال أبو النَّضْر (^٢) قالا: حدثنا شُعْبة، عن عَمْرو بن دينار (^٣)، عن جَابر بن زيد، عن ابن عبَّاسٍ، قال: \"تَزوَّجَ رسول الله ﷺ وَهُو مُحْرِمٌ (^٤) \". قال عمرو: قال لي جَابِرٌ: أُرَاهَا مَيْمُونةَ، هذا في حديث أبي داود.\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص ٣٤٠).\n(^٢) هو: هاشم بن القاسم بن مسلم الليثيِّ، أبو النضر البغدادي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب النكاح -باب تحريم نكاح المحرم، وكراهة خطبته، (٢/ ١٠٣٢، ح ٤٧) عن يحيى بن يحيى، عن داود بن عبد الرحمن، عن عمرو بن دينار به، وفيه تَصريح بالزواج من ميمونة ﵂، وأخرجه الإمام أحمد في مسنده (١/ ٣٢٤)، والدَّارمي في مسنده (٢/ ٥٨) كلاهما عن أبي النضر هاشم بن القاسم عن شُعبة به، وانظر ح/ ٣٦٥٠.\nمن فوائد الاستخراج:\n• تعيين من له اللفظ من الرواة.\n• راويه عند المصنف عن عمرو بن دينار هو شعبة أمير المؤمنين في الحديث، قال الدارقطني كما نقل عنه ابن رجب في شرح علل الترمذي (٢/ ٦٨٥): \"أرفع الرواة عن عمرو بن دينار، ابن جريج، وابن عيينة، وشعبة، وحماد بن زيد\".","vol":"9","page":187},{"text":"٣٦٥٠ - حدثنا ابن أبي مسرة (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، حدثنا عمرو بن دينار، قال: أخبرني أبو الشَّعثاء (^٤)، أنه سمع ابن عباس، قال: \" (* نكح *) (^٥)، رسول الله ﷺ وهو مُحْرِمٌ\" فقال أبو الشَّعْثَاء: منْ تَرَاها يا عمرو؟ فقلت: تَزْعُمون أنَّها ميمونة، فقال أبو الشعثاء: هذا (^٦) أخبرني ابنُ عبَّاس: \"أن النَّبِيّ ﷺ نَكَحَ وَهُوَ مُحْرِمٌ (^٧) \".\n_________\n(^١) عبد الله بن أحمد بن زكريَّا بن الحارث بن أبي مسرة، وانظر تخريج الحديث الآتي، ح/ ٣٦٥٠.\n(^٢) الحديث في مسنده (١/ ٢٣٤).\n(^٣) ابن عيينة، وهو موضع الالتقاء مع مسلم.\n(^٤) هو: جابر بن زيد.\n(^٥) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٦) هكذا في نسخة (م) بلفظ: \"هذا\"، وإن كان الأنسب أن يقال: \"هكذا\".\n(^٧) أخرجه مسلمٌ في كتاب النِّكاح -باب تحريم نكاح المحرم، وكراهة خطبته (٢/ ١٠٣١، ح ٤٦)، عن أبي بكر بن أبي شيبة، وابن نمير، وإسحق الحنظلي، جميعًا عن سفيان بن عيينة به، وأخرجه البخاري في صحيحه في كتاب النكاح -باب نكاح المحرم (ص ٩١٤)، عن مالك بن إسماعيل، عن سفيان بن عيينة به.\nمن فوائد الاستخراج: راويه عند المصنف عن سفيان بن عيينة هو الحميديّ، بينما رواه مسلم عن غير الحميدي عن سفيان، والحميدي أَوثق الناس في ابن عيينة، قال أبو حاتم: \"أثبت الناس في ابن عيينة الحميدي، وهو رئيس أصحاب بن عيينة، =\n⦗١٨٩⦘ = وهو ثقة إمام\"، وقال الحميدي: \"جالستُ ابْنَ عيينة تسع عشرة سنة أو نحوها\".\nانظر: الجرح والتعديل (٥/ ٥٦)، تهذيب الكمال (١٤/ ٥١٤).","vol":"9","page":188},{"text":"٣٦٥١ - حدثنا عمار بن رجاء، حدثنا محمد بن بكر، أخبرنا ابنُ جريج، ح.\nوحدثنا أبو الأَزْهَر (^١)، حدثنا روحٌ، حدثنا زكريَّا بن إسحاق، وابن جريج، وشعبة، عن عمرو بن دينار (^٢)، عن جابر بن زيدٍ، عن ابن عباس \"أنَّ النَّبِيّ ﷺ تَزوَّج وَهُو مُحْرِمٌ (^٣) \".\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبْدي النَّيْسابورى.\n(^٢) موضع الالتقاء مع مسلم في الحديث، انظر ح / ٣٦٤٩، ولم يأت في صحيح مسلم قول ابن جريج لعمرو.\n(^٣) أخرجه الإمام أحمد في المسند (١/ ٣٣٧) عن مُحمد بن بكر، وحَجَّاج، كلاهما عن ابن جريج بلفظ: \"نكح ميمونة وهو حرام\" وانظر ح / ٣٦٤٩ لتخريج طريق شعبة.","vol":"9","page":189},{"text":"٣٦٥٢ - حدثنا عمَّار، حدثنا محمد بن بكر، أخْبرنا ابن جُريج، بإسناده مثله، قلتُ لعَمْرو (^١): أَسُمِّي لك مَنْ نَكَحَ؟ قال: لا (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظرح / ٣٦٥٠.\n(^٢) جاء حديث سُفْيَان بن عُيَيْنَة عن عمرو بن دينار عند مسلم بلفظ: \"أن النَّبِيّ ﷺ تزوَّج ميمونة وهو محرم\"، وحديث داود بن عبد الرحمن عن عمرو بن دينار عند مسلم أيضًا (كما في تخريج ح / ٣٦٤٩) بلفظ: \"تزوَّج رسول الله ميمونة وهو محرم\"، فحدد في طريقهما اسم المنكوحة، وهي ميمونة ﵂، ويظهر من إخراج المصنِّف هذِه الرواية أنَّ التنصيص باسم ميمونة ﵂ -كما رواه مسلمٌ عن =\n⦗١٩٠⦘ = سفيان بن عُيينة، وداود بن عبد الرحمن عن عمرو بن دينار غير صحيح، وإنما روى الحديث عمرو بن دينار من غير أن يُحدَّد له اسم المَنْكُوحة كما هو ظاهر هذه الرواية، وكما يدُلُّ عليه الحديث رقم / ١٤٠، من رواية الحميدي عن سفيان، وفيه: \"فقال أبو الشَّعثاء: من تراها يا عمرو؟ فقلت: تزعمون أنها ميمونة، فقال أبو الشَّعثاء: هذا أخبرني ابن عبَّاس \"أن النَّبِيّ ﷺ نَكَحَ وَهُوَ مُحْرِمٌ\"، والحديث في مسند الحميدي باللفظ مثله (١/ ٢٣٤).\nفجميع الروايات التي أوردها المصنِّف ليس فيها تحديد اسم المنكوحة من حديث عمرو بن دينار اللهمَّ إلا طريق أبي داود الطيالسي التي تقدمت برقم / ٣٦٤٩، ولكنها بصيغة شك وزعم من أبي الشَّعثاء جابر بن زيد: \"قال عمرو: قال لي جابر: أُرَاهَا مَيْمُونَة\".\nولهذا قال ابن حجر في الإتحاف (٧/ ٢٩): \"وفي رواية أبي داود: أراها ميمونة، ولم يذكر ابن جريج ولا غيره ميمونة عن جابر، بهذا\".\nقلتُ: أخرج الإمام أحمد ﵀ طريقين صحيحتين تَنُصَّان عَلى اسم المنكوحة ميمونة ﵂ من حديث عمرو بن دينار:\nالطريق الأولى: أخرج الإمام أحمد في مسنده (١/ ٢٢١) عن سُفْيَان، قال عمرو: قال أبو الشَّعثاء: من هي؟ قال: قلت: \"يقولون ميمونة، قال: أخبرني ابن عبَّاس: \"أنّ النَّبِيّ ﷺ نَكح مَيْمُونة وهو مُحْرِمٌ\"، وهذا إسناد صحيح.\nالطريق الثانية: طريق محمد بن بَكْر عن ابن جريج، وهي التي أخرج من طريقها أبو عوانة هذا الحديث الذي نحن بصدد الكلام عليه: فقد أخرج الإمام أحمد في المسند (١/ ٣٣٧) عن محمد بن بكر، عن ابن جريج، وعن حجّاج، عن ابن جريج، قال: أخبرني عمرو بن دينار أن أبا الشعثاء أخبره أن ابن عباس أخبره: \"أنّ =\n⦗١٩١⦘ = النَّبِيّ ﷺ نَكَحَ مَيْمُونَة وهو حَرَامٌ\".\nقال محقِّقُ المسند شعيب الأرنؤوط: \"إسناد صحيح على شرط الشيخين\".\nوأخرج الإمام الطحاوي في مشكل الآثار (١٥/ ١) عن بكار بن قتيبة عن إبراهيم بن بشار، وعن المزني، عن الإمام الشافعي، كلاهما عن سفيان بن عيينة، عن عمرو بن دينار، عن جابر بن زيد، عن ابن عباس ﵁ \"أن النَّبِيّ ﷺ تزوج ميمونة وهو محرم\".\nولعل عمرو بن دينار حدّث به على الوجهين، مما يؤكد صحة رواية مسلم التي حددت اسم المنكوحة من حديث عمرو بن دينار.","vol":"9","page":189},{"text":"٣٦٥٣ - حدثنا أبو أمية، حدثنا قبيصة، عن سُفيان (^١)، عن ابن جُريج، عَن عمرو (^٢)، بإسناده بمثل حديث رَوح، عن ابن جُريج، وغيره (^٣).\n_________\n(^١) هو: سُفيان الثوري، فإني لم أجد في مشايخ قبيصة من يُسَمَّى بِسُفيانَ غير الثوري.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح /٣٦٥٠.\n(^٣) لم أقف لهذا الحديث على طريق سُفيانَ الثوري عن ابن جريج عن عمرو بن دينار، ولكنِّي وقفت على طريقين لسُفْيان الثوري عنْ عمرو بن دينار مباشرةً:\nالأولى: أخرجها الإمام أحمد في مسنده (١/ ٢٧٠) عن عبد الرزاق، عن الثوري، عن ابن دينار به.\nالثانية: أخرجها الإمام أحمد أيضا في مسنده (١/ ٣٦٢)، عن إسحاق ابن يوسف، عن سفيان، عن عمرو بن دينار به.\nوصرَّح الحافظُ في الإتحاف (٧/ ٣٠) أنَّ سُفْيَانَ في هَاتَين الرِّوايتين هو: الثوري، وانظر الأحاديث ٣٦٤٩، ٣٦٥٠، ٣٦٥١.","vol":"9","page":191},{"text":"٣٦٥٤ - حدثنا يزيد بن سنان، وعمار بن رجاء، قَالا: حدثنا وهب بن جرير، حدّثنا أبي (^١) قال: سمعتُ أبا فِزَارة (^٢) يُحدِّث، عن يزيدَ بن الأصَمّ، عن مَيْمونة زوج النَّبِيّ ﷺ: \"أنَّ النَّبِيّ ﷺ تّزَوَّجها حَلالًا وبَنَى بِهَا حَلالًا\" زاد ابنُ سِنان: وماتت بسَرِف (^٣) ودَفَنَها بالظُّلَّة (^٤) التي بنى بها فيها، فَنزلْتُ في قَبْرِها أَنَا وابْنُ عَبَّاسٍ وكانتْ\n⦗١٩٣⦘ خَالتي، فلما وضعْناها في اللَّحْدِ (^٥) مَالَ رَأْسُها، فجَمعْتُ ردائي فوضعْتُه تحتَ رأسِها فأخذه ابن عبّاسٍ فألقاه (^٦).\n_________\n(^١) جرير بن حازم، وهو موضع الالتقاء مع مسلم.\n(^٢) هو: راشد بن كَيسان.\n(^٣) سَرِف: -بفتح السِّين وكسر الراء، وفاء-: \"وادٍ متوسِّط الطُّول من أودِيَة مكَّة، يأخُذ مياه ما حول الجِعِرَّانة -شمال شرقي مكة- ثم يتجه غربًا، وبه مزارع منها \"ثَرِير\" وغيره، فيمرّ على ١٢ كيلًا شمال مكة، وحيث يقطع الطريق هناك، يوجد قبر السيِّدة ميمونة أم المؤمنين ﵂ على جانب الوادي الأيمن، وقد شمل هذا المكان -حيث يمر الطريق- اليوم العمران فقامت فيه أحياء جميلة، فيها داراتٌ على طابقين وثلاثة، وأصبح كثيرٌ من الأراضي الزِّراعية يُعمر بيوتًا\".\nالمعالم الجغرافية في السيرة النبوية (ص ١٥٧).\n(^٤) الظُلَّة: -بِضَمِّ الظَّاء وتشديد اللَّام المفتوحة- السحاب، وكل شيء أظلك وسترك من فوق فهو ظلة، ويطلق على الشَّيء الذي يُسْتَتَرُ به من الحرِّ والبرْد، وهي كالصُّفة وزنا.\nانظر: لسان العرب (٨/ ٢٦٠)، القاموس المحيط (ص ٩٤٦)، تفسير غريب ما في الصحيحين (ص ١٠٨).\n(^٥) اللَّحْد بفتح اللَّام، ويقال: اللُّحد بضم اللَّام: الشَّق الذي يكون في جانب القبر موضعَ الميت؛ لأنه قد أميل عن وسط إلى جانبه، وقيل: الذي يحفر في عُرضه.\nانظر: لسان العرب (١٢/ ٢٤٦)، القاموس المحيط (ص ٣٠٠).\n(^٦) أخرجه الإمام مسلم في كتاب النكاح -باب تحريم نكاح المحرم، وكراهة خطبته- (٢/ ١٠٣٢، ح ٤٨) عن أبي بكر بن أبي شَيبة، عن يحيى بن آدم، عن جرير بن حازم، عن أبي فزارة به، وأخرجه الإمام الترمذي في سننه (ص ٢٠٦) عن إسحاق بن منصور، عن وهب بن جرير به، وقال: \"حديث غريب وروى غير واحد هذا الحديث عن يزيد بن الأصم مَرْسلًا أن رسول الله ﷺ تزوَّج ميمونة وهو حلال\".\nقلت: ووجه الإرسال: أنَّ يزيد بن الأصَمّ لم يَشْهد القِصَّة وأننَ أو عنعن في روايتها، ولم تثبتْ له رؤية على الصَّحيح، ولكنَّ الحديث ورد من طريقه متَّصلًا في مصادر أخرى حيث صرَّح فيها بِسَماع القصَّة من خالته مَيْمُونة ﵂.\nفأخرج الإمام أحمد في مُسْنَده (٦/ ٣٣٢): عن يحيى بن إسحاق، عن حمَّاد بن سلمة، عن حبيب يعني بن الشَّهيد، عن ميمون بن مهران، عن يزيد ابن الأصَمّ، عن ميمونة قالت: \"تزوَّجَني رسول الله ﷺ ونحن حلالٌ بعد ما رجعْنا من مكة\".\nوأخرج الطَّحَاوِيُّ في بيان مُشْكِلِ الآثار (١٤/ ٥١٤، ح ٥٨٠٢) عن يونس، عن ابن وهب، عن جرير بن حازم، عن أبي فِزارة عن يزيد بن الأصم قال: أخبرتني مَيمونة \"أنَّ النَّبِيّ ﷺ تَزوَّجها حلالًا\"، وفي المصدر نفسه عن محمد بن خزيمة، عن حجَّاج بن مِنْهال، عن حمَّاد بن سلمة، عن حَبِيب بن الشَّهيد، عن ميمون ابن =\n⦗١٩٤⦘ = مهران، عن يزيد بن الأصَمِّ، عن مَيْمُونَةَ بِنْتِ الحَارِث قالت: \"تزَوَّجني رسول الله ﷺ ونحن حلالان بعد أن رجع من مكة\".\nقال ابن عبد البر في التمهيد (٣/ ١٥٦): \"وقرأت على سعيد بن نصر، أن قاسم بن أصبغ حدَّثهم قال: أخبرنا ابن وضَّاح، قال: أخبرنا أبو بكر بن أبي شيبة، قال: أخبرنا يحيى بن آدم، قال: أخبرنا جرير بن حازم، قال: حدَّثنا أبو فِزارة، عن يزيد بن الأصم قال: حدثتني ميمونة بنت الحارث عن رسول الله ﷺ \"أنه تزوَّجَها وهو حلال، قال: وكانت خالتي وخالة ابن عباس\".\nوعلى هذا فالحديث متَّصل وصحيح، وقد ثَبت الحديث أيضًا من طُرقٍ أُخرى عنْ مَيمونة ﵂ أيضًا.","vol":"9","page":192},{"text":"٣٦٥٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرني جرير بن حَازم (^١)، بإسناده إلى قوله: حلالًا (^٢) (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٦٥٤.\n(^٢) أخرجه الإمام الطَّحَاويّ في شرح معاني الآثار (٢/ ٢٧٠)، وشرح مشكل الآثار (١٤/ ٥١٤) عن يونس، عن ابن وهب به، وانظر ح / ٣٦٥٤.\n(^٣) أورد أبو عوانة في هذا الباب أحاديث متعارضة، ففي أول الباب أورد طرق حديث ابن عباس الذي يثبت أن النَّبِيّ ﷺ تَزوَّج مَيْمُونَة وهو محرم، وأورد في آخر الباب طريقين لحديث ميمونة (﵂)، والذي يُثبت زواج النَّبِيّ ﷺ من ميمونة وهما حلالان، وكلا الحديثين صحيحان مخرَّجان في الصِّحاح كما تبين من تخريجهما في هذا الباب، مع التَّنبيه لمعارضة حديث ابن عبَّاسٍ أيضًا لحِديثِ أبان بن عثمان الذي تَقدَّم في باب بيان خطبة التزويج في الإحرام.\nقال الحافظُ ابن حجر: \"وقد صَحَّ نحوه (أي نحو حديث ابن عبَّاسٍ) عن =\n⦗١٩٥⦘ = أبي هريرةَ وعائشةَ\".\nولهذا سلك العلماءُ مَسْلكين تِجاه هذين الحديثين:\nأوَّلًا: مَسْلَكُ الجَمْع، واختلفوا في كيْفيَّة الجَمْع إلى عدَّة أقوال:\n• القولُ الأوَّل: يحمل قول ابن عباس في روايته \"وهو مُحْرِم\" أي تزوَّجها ﷺ في الشَّهر الحرام أو في البلد الحرام.\nقال الإمام ابنُ حِبَّان: \"وليس في هذه الأخبار تعارض، ولا أن ابن عبَّاس وهِم، لأنه أحفظ وأعلم من غيره، ولكن عندي أن معنى قوله: تزوج وهو محرم، أي داخل الحرم، كما يقال: أنجد، وأتهم، إذا دخل نجدًا، وتهامة، وذلك أن النَّبِيّ ﷺ عزم على الخروج إلى مكة في عمرة القضاء، فبعث من المدينة أبا رافع، ورجلًا من الأنصار إلى مكة ليخطبا ميمونة له، ثم خرج وأحرم، فلما دخل مكة طاف وسعى وحلَّ من عمرته، وتزوج بها، وأقام بمكة ثلاثًا، ثم سأله أهل مكة الخروج، فخرج حتى بلغ سرف، فبنى بها، وهما حلالان، فحكى ابن عباس نفس العقد، وحكت ميمونة عن نفسها القصة على وجهها، وهكذا أخبر أبو رافع، وكان الرسول بينهما، فدل ذلك -مع نهيه ﷺ عن نكاح المحرم وإنكاحه على صحة ما ادعيناه\". أ. هـ.\n• القول الثاني: يحمل حديث ابن عباس على أن النَّبيِّ ﷺ تزوجها وهو حلال غير مُحرم، ثم أظهر أمر زواجه بها وهو مُحرم، على حدّ قول الشاعر:\nقَتَلُوا ابن عَفَّان الحليفة محرمًا.\n• القول الثَّالِث: يُحمل حديث ابن عباس بناء على ما كان يراه ابن عباس أن من قلد الهدي يصير محرمًا، والنَّبِيُّ ﷺ كان قلَّد الهدي في عُمْرَته تلك التي تَزوَّج فيها مَيْمُونة، فيكون إطلاقه أنه ﷺ تزوَّجها وهو محرم: أي عقد عليها بعد أن قلد الهدي وإن لم يكن تلبس بالإحرام، وذلك أنه كان أرسل إليها أبا رافع يخطبها، فجعلت =\n⦗١٩٦⦘ = أمرها إلى العباس فزوَّجها النَّبِيّ ﷺ.\nثانيًا: مسلك التَّرجيح، وأهلُ هذا المَسْلك انقسموا إلى طائفتين:\nالطَّائفة الأولى: رجَّحت حديث ابن عبَّاس، ثم من هذه الطائفة من أجاز نكاح المحرم لهذا الحديث، ومنهم من حرّم نكاح المحرم وأوَّلوا حديث ابن عبَّاسٍ على أنه خاصٌّ بالنَّبِيّ ﷺ، وجمعوا بين هذا الحديث وبين حديث أبان بن عثمان عن أبيه عثمان ﵁: أن رسول الله ﷺ قال: \"لا يَنْكِحُ المحرم، ولا يُنْكِح، ولا يَخْطب\"، أن حديث عثمان تقعيد قاعدة، وحديث ابن عباس واقعة عين تحتمل أنواعًا من الاحتمالات، منها الخصوصية، ورجحت هذه الطائفة حديث ابن عباس للأسباب التالية:\n• السَّبب الأول: أن ابن عباس ﵁ أحفظ وأعلم من غيره، وحديثه أقوى سندًا، من حديث ميمونة ﵂، وقد رواه أئمة أعلام، أما حديث ميمونة فتعارضت الأخبار فيه، ولا يخلو من علل، وروى الطحاوي بسنده عن عمرو بن دينار، أنه قال للزهري: \"وما يدري ابن الأصم، أعرابي بوال على عقبيه، أتجعله مثل ابن عباس\".\n• السَّبب الثاني: أن حديث ابن عباس جاء مثله صحيحًا عن عائشة وأبي هريرة ﵄.\n• السَّبب الثالث: فتوى بعض الصَّحابة على جواز نكاح المحرم، كما ثبت ذلك عن أنس ﵁، فيما رواه الطَّحاوي بإسناده عنه.\nويضاف إلى ذلك كون حديث ابن عباس اتَّفَق الشَيْخَانِ على إخراجه.\nالطائفة الثانية: رجحت حديث ميمونة على حديث ابن عباسٍ؛ لأن أكثر الصحابة رووا أن النَّبِيّ ﷺ تزوَّجها حلالًا، رواه أبو رافع وميمونة وغيرهما وهم أعرف بالقِصَّة لتعلُّقِهم به، =\n⦗١٩٧⦘ = بخلاف ابن عبَّاس ولأنَّهم أضبط من ابن عباس وأكثر، هكذا قال النَّووي.\nفقد كانت ميمونة أخْبرُ بحال نفسه لأنها وقعت عليها الزواج، وأبو رافع أعلم بالحالة تلك؛ لأنه كان الرسول بين النَّبِيّ ﷺ وبين ميمونة.\nقال ابن عبد البر في \"الاستذكار: \"فأما تزويج رسول الله ﷺ ميمونة فقد اختلفت فيه الآثار المسندة، واختلف في ذلك أهلُ السير والعلم في الأخبار، وأن الآثار في أن رسول الله ﷺ تزوجها حلالًا أتتْ متواترة من طرق شتَّى، عن أبي رافع مولى النَّبِيّ ﷺ، وسليمان بن يسار وهو مولاها، ويزيد الأصم وهو ابن أختها، وهو قول سعيد بن المسيب، وسليمان بن يسار، وأبي بكر بن عبد الرحمن، وابن شهاب، وجمهور علماء المدينة، أن النَّبِيّ ﷺ تَزوَّجها وهو حلال، وما أعلم أحدًا من الصحابة روى عنه أنه ﵊ نكح ميمونة وهو محرم إلا ابن عباس، وحديثه بذلك صحيح ثابت إلا أن يكون معارضًا مع رواية غيره فيسقط الاحتجاج بكلام الطائفتين وتطلب الحُجَّة من غير قصة ميمونة، وإذا كان كذلك فإن عثمان بن عفان قد روى عن النَّبِيّ ﷺ أنه نهى عن نكاح المحرم ولا معارض له. ا. هـ.\nوقال في التَّمهيد: \"والقَلْبُ إلى رواية الجماعة أميلُ، لأنَّ الواحدَ أقربُ إلى الغلط\".\nوروى أبو داود في -كتاب الحج -باب المحرم يتزوج- أن سعيد بن المسيب قال: \"وَهِم ابن عباس في قوله: تزوج ميمونة وهو محرم\".\nقلتُ: والقلبُ يميل إلى جمع الإمام الناقد ابن حبَّان ﵀؛ لأنَّ الأخذ بقولٍ آخر غير قوله يلزم منه إسقاط أحد الحديثين المخرَّجين في الصِّحاح، فحديثُ ابن عباس اتفق الشيخان على إخراجه كما تقدم، وحديث يزيد بن الأصمّ أخرجه مسلم، والمَصِير في هذه الحالة إلى الجمع أولى ما دام الجمع ممكنًا؛ لأن التَّجاسر =\n⦗١٩٨⦘ = على حديثٍ في الصحيحين أو أحدهما ليس سهْلًا.\nانظر: سُنن أبي داود (ص ٢١٤)، شَرْح مَعَاني الآثار للطَّحاوي (٢/ ٢٧٠ - ٢٧٣)، شرح مشكل الآثار (١٤/ ٥١٢ - ٥٢١)، التَّمهيد لابن عبد البر (٣/ ١٥٣)، الاستذكار (٤/ ١١٧ - ١١٩)، شرح مسلم للنووي (٩/ ١٩٧)، نصب الراية للزيلعي (٣/ ١٧٣ - ١٧٤)، فتح الباري لابن حجر (٤/ ٦٢) (٩/ ٧٠ - ٧١).","vol":"9","page":194},{"text":"<span data-type='title' id=toc-572>بابُ صِفَة الكَفَنِ إذَا مَات [المُحْرِمُ (^١)] وغسلِه وحَظْرِ (تَخْميْرِ (^٢» وجْهه ورأسِه، وتطْيِيْبه وتَحْنِيطِه (^٣) والأَمْرِ بِكَشْفِ وجهه</span>\n_________\n(^١) ما بين المعقوفين لا يوجد في نسخة (م)، ولكن السِّياق يدلُّ عليه.\n(^٢) ما بين القوسين كتب في نسخة (م) هكذا: \"تحمية\"، وصوبته من ألفاظ أحاديث الباب.\n(^٣) التَّحْنِيْط: هو تَطْييب الميِّت بالطِّيب، كل طيب يُخلط للميِّت فهو الحَنُوط.\nانظر: القاموس المحيط (ص ٦١١).","vol":"9","page":198},{"text":"٣٦٥٦ - حدثنا يُونس، قال: سمعت سُفيان (^١)، قال: سمَع (^٢) عمرًا، قال: سمعتُ سعيد بن جبير يُخْبِرُ عن ابن عبَّاس، سَمِعه يقول: كُنَّا معَ النَّبي ﷺ في سَفَرٍ، ح.\nوحدثنا أحمد بن شيبان الرملي، حدَّثنا سفيان بن عيينة، سَمِعَ عمرًا، سمع\n⦗١٩٩⦘ سَعِيْد بن جُبَيْر، أنه سمع ابن عبَّاس قال: كنا مع رسول الله ﷺ في سفرٍ فخَرَّ (^٣) رجلٌ (^٤) عن بعيره، فَوُقِصَ (^٥) فمات وهو محرم، فقال النَّبِيّ ﷺ: \"اغسِلوه بماءٍ وسِدْرٍ، وادْفِنُوه في ثوبَيْه، ولا تُخَمِّروا (^٦) رأسَه، فإن الله يبعثه يوم القيامة يُهِلُّ\" قال ابنُ شَيْبان: \"فإنَّ الله يبْعَثُه وهُو مُحْرِم\" قال يُونس: قال لنا سُفْيان، وزاد فيه إِبراهيم بن أبي حُرَّة (^٧)، عن سَعِيد بن جُبير يرفَعُه إلى النَّبِيّ ﷺ: \"ولا تُقَرِّبُوه طِيْبًا\".\nوقال ابن شَيْبان: حدَّثنا سُفيان، عن إبراهيم بن أبي حُرَّة، عن\n⦗٢٠٠⦘ سعيد بن جبير: \"ولا يُقَرِّبوه طِيْبًا (^٨) \".\n_________\n(^١) ابن عُيينة، وهو موضع الالتقاء مع مسلم.\n(^٢) هكذا في نسخة (م)، ولعلَّ الأقرب إلى الصواب أن يقال: سمعت عمرًا.\n(^٣) خرَّ: سقطَ، وأصله السُّقوط من علو.\nمشارق الأنوار (١/ ٢٣٢)، القاموس المحيط (ص ٣٥٨).\n(^٤) قال ابن حجر في الفتح (٤/ ٦٦): \"لم أقف في شيء من طرق الحديث على تسمية هذا المحرم المذكور\".\n(^٥) وُقِص: كُسِر عنقه. مشارق الأنوار (٢/ ٥٨٦).\n(^٦) لا تُخمِّروا رأسه: لا تُغَطوه. فتح الباري (٣/ ١٦٣).\n(^٧) إبراهيم بن أبي حُرَّة: أصْلُه من أهل نَصِيْبِيْن، سكن مكة، رأى ابن عمر، وروى عن كبار التابعين، كسعيد بن جبير وغيره، وثَّقه جَمْع من الأئمة منهم أحمد بن حنبل، وابن معين، وأبو حاتم الرَّازي، وذَكَره ابْنُ حِبَّان في الثِّقات.\nانظر: كتاب العلل ومعرفة الرجال (ح ٤٦٤٣، طبعة المكتب الإسلامي)، التَّاريْخ الكبير للبُخاري (١/ ٢٨١)، الجرح والتعديل (٢/ ٩٦)، الثقات (٦/ ٩)، تعجيل المنفعة (ص ٢٧ - ٢٨).\n(^٨) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٥، ح ٩٣)، عن أبي بكر بن أبي شيبة، عن ابن عيينة به، وليس فيه ذكر النهي عن التطييب، ولم يخرج مسلمٌ رواية إبراهيم بن أبي حرّة التي فيها زيادة \"النَّهي عن تَطْيِيْب الذي مات مُحرما\"، كما عند المصنِّف، وقد جاءت رواية ابن أبي حرة عن سعيد بن جبير مرسلةً من طريق يونس، وابن شيبان، كلاهما عن سفيان بن عيينة عن ابن أبي حرة كما عند المصنِّف أعلاه، ولعلها تكون متصلة أيضًا ولكن عدل أبو عوانة عن صيغة التحديث وجاء بلفظ (قال) لأسباب تبرر تصرفه، وقد جاءت موصولة أيضًا بإسناد صحيح عن الحميدي (الحديث في مسنده ١/ ٢٢١) عن ابن عُيَينة عن ابن أبي حرة، عن سعيد بن جبير عن ابن عباس به، كما عند المصنفِّ في الحديث الآتي ح/ ٣٦٥٧، والحميدي أَوثق الناس في ابن عيينة، قال أبو حاتم: \"أثبت الناس في ابن عيينة الحميدي، وهو رئيس أصحاب بن عيينة، وهو ثقة إمام\"، وقال الحميدي: \"جالستُ ابْنَ عيينة تسع عشرة سنة أو نحوها\".\nورواه الإمام أحمد في المسند (١/ ٢٢١) عن سُفيان به عييْنَة به موصولًا إلى ابن عباس، وجاء أيضًا عند المصنف عن علي بن المديني، عن ابن عُيينة مرفوعًا موصولًا كما سيأتي برقم / ٣٦٦١. انظر: الجرح والتعديل (٥/ ٥٦)، تهذيب الكمال (١٤/ ٥١٤).\nمن فوائد الاستخراج: زاد المصنف رواية أخرى عن سعيد بن جبير، من طريق سفيان بن عيينة عن إبراهيم بن أبي حرة عن سعيد به، وفيها زيادة لفظ: \"ولا تُقَرِّبُوه طِيْبًا\".","vol":"9","page":198},{"text":"٣٦٥٧ - حدثنا (ابن أبي مَسَرَّة) (^١)، وبشر بن موسى، قالا: حدثنا\n⦗٢٠١⦘ الحميدي (^٢)، حدَّثنا سفيان (^٣)، أخبرنا عمرو بن دينار، سمعت سعيد بن جبير، سمع ابن عبَّاس، كُنَّا مع النَّبِيّ ﷺ، بمثله، قالا: وحدَّثنا الحميدي، حدثنا سُفْيَان، حدَّثنا إبراهيم بن أبي حُرَّة النَّصِيْبيِ، عن سعيد بن جبير (^٤)، عن ابن عبَّاس، عن النَّبِيّ ﷺ، بِمثله، وزاد فيه: \"ولا تُقَرِّبُوه طِيْبًا\" وهذا لفظُ ابن أبي مسرة، لم يَذْكُر [إِلَّا] (^٥) ابْن عبَّاس (^٦) فَقَطْ.\n_________\n(^١) في نسخة (م): \"إسحاق بن أبي مسرة\" وهو خطأ، فإني لم أقف في شيوخ أبي عوانة على من تسمَّى بهذا الإسم، ولا ورد هذا الاسم في باقي الأجزاء من المستخرج، ولم =\n⦗٢٠١⦘ = يرد عندي في النسخة إلا مرة واحدة، كما لم أقف عليه اسمًا لراو آخر، وظني أنَّه: عبد الله بن أحمد بن زكريا بن الحارث بن أبي مسرة، شيخ أكثر عنه أبو عوانة، ودونه الحافظ ابن حجر في الإتحاف (٧/ ١٠٩، ح ٧٤٢٨) \"ابنَ أبي مسرَّة\"، وهذا ما يفعله أبو عوانة بكثرة في اسم شيخه المذكور طلبًا للاختصار.\n(^٢) الحديث في مسنده (١/ ٢٢١).\n(^٣) ابن عيينة، وهو موضع الالتقاء مع مسلم، انظر الحديث السابق.\n(^٤) موضع الالتقاء مع مسلم في السَّند الثاني.\n(^٥) ما بين المعقوفين غير موجود في الأصْل، ولكن السِّياق يدل عليه، ولا تصح العبارة بدون هذه الكلمة.\n(^٦) يقصد المصنِّف أن ابن أبي مسرَّة لم يروه مرسلًا عن سعيد بن جبير كما رواه غيره من طريق سفيان عن إبراهيم بن أبي حرة كما تقدَّم في ح / ٣٦٥٦، بل رواه مرفوعًا موصولًا إلى ابْنِ عبَّاس، وقد تقدَّم أن الحديث موصول إلى ابن عباس في مسند الحميدي أيضًا.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة لم ترد عند مسلم من طريق سفيان بن عيينة عن عمرو بن دينار، وهي قوله: \"ولا تقربوه طيبًا\".","vol":"9","page":200},{"text":"٣٦٥٨ - حدَّثنا وَحْشِيٌّ (^١)، حدَّثنا مُؤَمَّل (^٢)، حدثنا حمَّاد بن زيد (^٣)، عن عَمْرو بن دِينار، وأيُّوب (^٤)، عن سعيد بن جبير، عن ابن عباس، أن رجلًا وقَصَتْه راحلته بعرفة وهو مُحْرِمٌ، فقال رسول الله ﷺ: \"اغسِلوه بماءٍ وسِدْرٍ، وكفِّنوه في ثَوْبَين، ولا تُخَمِّرُوا رَأْسَه، ولا تُحَنِّطُوهُ (^٥)، فإِنَّ الله يبْعَثُه يوْمَ القِيَامَةِ مُلَبِّيًا أَوْ يُلبِّي (^٦) \".\n_________\n(^١) هو: محمد بن محمد بن مصعب الصُّوري، و\"وَحشيّ\" لقب له.\n(^٢) هو: مُؤَمَّل بن إسماعيل القُرشي العَدَوِي -مولاهم- أبو عبد الرحمن البَصْرِيّ.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ابن أبي تَمِيمة السّخْتِيَانِي.\n(^٥) ولا تُحَنِّطُوه: من الحَنُوط -بالمهملة والنون- وهو الطِّيب الذي يُصنع للميِّت.\nانظر: فتح الباري (٣/ ٦٥).\n(^٦) أخرجه مُسْلِمٌ في كتاب الحج -باب ما يفعل بالمحرم إذا مات، (٢/ ٨٦٥، ح ٩٤)، عن أبي الرَّبيع الزَّهراني، عن حمَّاد بن زيد، وأيوب به، وأخرجه البُخاري في كتاب الجَنائز -باب كيف يكفَّن المحرم (ص ٢٠٣)، عن مسدَّد، عن عمرو وأيوب به.","vol":"9","page":202},{"text":"٣٦٥٩ - حدثنا يوسفُ المَاضي، حَدَّثنا سليمان بن حرب، حدثنا حمَّاد بن زيد (^١)، عن عَمْرو بن دِينَار، وأيُّوب، عن سَعِيد بن جُبير، عن ابْنِ عبَّاس، بمثله: \"فإِنَّ الله يبعثُه يوم القِيَامةِ ملبِّيًا\" وقال حمَّاد: يُلَبِّي (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث قبله.\n(^٢) أخرجه الإمام البخاري ﵀ في صحيحه في كتاب الحج باب المحرم يموت بعرفة ولمْ يأمر النَّبِيّ ﷺ أن يؤدى عنه بقية الحج- (ص ٢٩٨، ح ١٨٤٩)، عن =\n⦗٢٠٣⦘ = سليمان بن حرب، عن حمَّاد بن زيد به.\nمن فوائد الاستخراج: أخرج المصنِّف الحديث من طريق سليمان بن حرب، عن حمَّاد بن زيد، بينما أخرجه مسلم من طريق أبي الرَّبيع سليمان بن داود بن رشيد كما سبق في تخريج ح / ٣٦٥٧، وسليمان بن رشيد مع ثقته لا يصل إلى درجة سليمان بن حرب في الرواية عن حمَّاد بن زيد، وانفرد مسلم بإخراج حديثه من بين الستة، أما سليمان بن حرب فلازم حماد بن زيد تسع عشرة سنة، وقال أبو حاتم نظرا لتشدده في انتقاء المشايخ: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنه ثقة\"، وكان يحضر مجلس سليمان بن حرب في بغداد عشرة آلاف شخص، وربما لهذا أخرج الإمام البخاري الحديث عن طريق سليمان بن حرب عن حماد بن زيد.\nانظر: تهذيب التهذيب (٤/ ١٧٩)، (٩/ ٤٠٣).","vol":"9","page":202},{"text":"٣٦٦٠ - حدَّثنا إسماعيل القاضي (^١)، عن سُليمانَ، بِمثله (^٢).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي -مولاهم- البصري المكي، قاضي بغداد.\n(^٢) انظر تخريج الحديث السابق ح / ٣٦٥٩.","vol":"9","page":203},{"text":"٣٦٦١ - حدثنا أبو داود الحراني، حدثنا عليُّ بن المديني، حدثنا سُفيان (^١)، حدثنا عَمرو، سمع سَعيد بن جبير، يقول: سمعت ابن عبَّاس يقول: كنَّا مع النَّبِيّ ﷺ فخَرَّ -وقال مرَّة: فَسَقَطَ- رَجُلٌ عن بعيره وهو مُحْرِمٌ، بمثله: \"فإنَّ الله يبْعَثُه يوم القِيَامَةِ يُهِلُّ\" أو يُلَبِّي، قال عليٌّ:\n⦗٢٠٤⦘ حدَّثنا سُفيان، حدثنا إبراهيم بن أبي حُرَّة، عن سَعِيد بن جُبير (^٢)، عن ابن عبَّاس: \"ولا تُقَرّبوه طِيْبًا\" فقُلْتُ لسُفيان: كيف سَاق؟ قال: ساق نحوه، قال سُفيان: فإنما حفظتُ هذه الكلمة، وحدَّثنا عَمْرٌو الذي حدَّثْتُكَ (^٣).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء مع مسلم.\n(^٢) موضع الالتقاء مع مسلم في السند الثاني.\n(^٣) انظر تخريج ح/ ٣٦٥٦.","vol":"9","page":203},{"text":"٣٦٦٢ - حَدَّثنا محمد بن يَحيى (^١)، حدثنا حجَّاج (^٢)، حدثنا حَمَّاد (^٣)، ح.\nوحدثنا أبو أمية، حَدَّثنا سليمان بن حرب، والقَوارِيْري (^٤)، قالا: حدَّثنا حَمَّاد، ح.\nوحدثنا أبو داود الحراني، [حَدَّثنا (^٥)] سُليمان بن حرب، حدثنا حمَّاد بن زيد، عن أيُّوب، عن سعيد بن جبير، عن ابن عبَّاس، قال: بينمَا\n⦗٢٠٥⦘ رجلٌ واقف مع النَّبِيّ ﷺ بعرفَة إذ وقع عن راحلتِه فَقَصَعَتْه (^٦) -أو قال: فأَقْصَعَتْه- وقال رسول الله ﷺ: \"اغْسِلُوه بِمَاءٍ وَسِدْرٍ، كفِّنُوه في ثَوْبَيْنِ وَلَا تُحَنِّطُوه (^٧)، وَلَا تُخَمِّرُوا رَأْسَه (^٨)، فَإِنَّ الله يَبْعَثُه يَوم القِيامة طيبًا (^٩) \".\n_________\n(^١) ابن عبد الله بن خالد بن فارس بن ذؤيب الذهلي النيسابوري.\n(^٢) هو: حجاج بن المنهال الأنماطي، أبو محمد السلمي -مولاهم- البصري.\n(^٣) موضع الالتقاء مع مسلم، انظر: ح / ٣٦٥٨، ح / ٣٦٥٩، ح / ٣٦٦١.\n(^٤) عبيد الله بن عمر بن ميسرة القواريري، أبو سعيد البصري، ت / ٢٣٥ هـ.\nوثقه ابن سعد، ويحيى بن معين، والعِجْلي، والنسائي.\nقال الحافظ: \"ثقة ثبت\".\nانظر: الطبقات (٧/ ٣٥٠)، تاريخ الدارمي عن يحيى بن معين (ص ١٠٢)، تاريخ الثقات (٣١٨)، تاريخ بغداد (١٠/ ٣٢٢)، التقريب (ت ٤٨٦٠).\n(^٥) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (٧/ ١٠٨).\n(^٦) قصعَتْه: أي قَتَلَتْه شَدْخًا، والقَصْعُ: شَدْخ الشَّيء أو فضخُه بَيْن ظُفُرين، ومنه قَصع القَمْلَة بالظُّفر، وفي لفظ الإمام مسلم: أقعصته: بمعنى قتلته سريعًا، ووقع عند البخاري في صحيحه هذه اللفظة كما جاءت عند أبي عوانة في بعض ألفاظ الحديث.\nقال الشيخ الألباني ﵀ في الإرواء: \"قوله: \"فأقصعته، أو قال: فاقعصتْه\" شكٌّ من بعض الرواة وهو أيُّوب السختياني، وهو بمعنى واحد: أي كسرت راحلته عنقه\".\nانظر: هَدْي السَّاري (ص ١٨٤)، شرح النَّووي على مسلم (٨/ ٣٦٧)، مشارق الأنوار (٢/ ٣٧٢)، القاموس المحيط (ص ٦٩٤)، إرواء الغليل (١/ ١٦٥).\n(^٧) من التحنيط: تخليط الطيب، والحنوط ما يخلط من الطيب للموتى خاصة.\nانظر: غريب الحديث لابن الجوزي (١/ ٢٤٧).\n(^٨) من التخمير، وهي التغطية. تفسير غريب ما في الصحيحين (ص ٢٤٠).\n(^٩) انظر تخريج ح/ ٣٦٥٨، ح/ ٣٦٥٩، ح/ ٣٦٦١.\nقولُه: \"فإن الله يبعثُه يوم القيامة طَيِّبًا\": هكذا جاء في النُّسخَة الخطيَّة، وأرى -والله أعلم- أنَّ لفظةَ: \"طَيِّبًا\" في الكلامِ المذكُور تصحيفٌ، أو خطأٌ من النَّاسِخ أو مُخالفةٌ شاذَّة، فإنَّها لم تأتِ عن سائر الرُّواة الذين روى أصحابُ المصادر الحديثيَّة من طريقِهم عن حمَّاد بن زيد، بل يقول بعضُهم عنه: \"مُلَبِّيًا\" كأبي النُّعمان (صحيح البخاري ٢٠٢، ح ١٢٦٥)، وقُتيبة (صحيح البخاري ٢٠٢، ح ١٢٦٦) (النسائي =\n⦗٢٠٦⦘ = في الكبرى ٢/ ٣٧٩) ومسدَّد (صحيح البخاري ص ٢٠٣، ح ١٢٦٧)، وسُليمان بن حرب، ويحيى بن عبد الحميد، ومحمد بن عُبيد، وأبي الرَّبيع (مستخرج أبي نعيم ٣/ ٢٩٧)، والبعض الآخر رووا عنه: \"يُلبَيِّ\"، كسُليمان بن حرب (صحيح البخاري ص ٢٩٨، ح ١٨٤٩)، وأبي الرَّبيع الزَّهراني (صحيح مسلم ٢/ ٨٦٥) رُوى عنهما اللَّفظان: \"مُكبيًا\" و\"يُلَبِّي\"، ولم تأتِ هذه اللَّفظةُ: \"طيِّبا\" أيضًا عن سائر الرواة الذين روى أصحابُ المصادر الحديثيَّة من طريقِهم عن سُليمانَ بن حرب.","vol":"9","page":204},{"text":"٣٦٦٣ - حدثنا دُرُسْتُ بن سهل (^١)، وكان من الحُفَّاظ، حدثنا عبد الأعلى (^٢) حدثنا وُهَيب، عن أيُّوب (^٣)، عن رجُلٍ، عن سَعيد بن جُبير، بإسناده بطوله، قال عبد الأعلى: حدثنا وُهيْب، عن أيُّوب، قال: وقال عمرو بن دينار، عن سعيد بن جبير: \"يُبْعَثُ يَوْمَ القِيَامَةِ مُلَبِّيًا\" (^٤).\n_________\n(^١) هو أحمد بن سهل التستري، و\"درست\" ضبطه صاحب تاج العروس في كتابه بضم الدال والراء المهملتين وسكون السِّين المهملة.\nانظر: تاج العروس (فصل درس ٤/ ٥١٧).\n(^٢) هو: عبد الأعلى بن حمَّاد بن نصر الباهلي البصري أبو يحيى، النَّرْسي.\n(^٣) ابن أبي تميمة السختياني، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه الإمام مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات- (٢/ ٨٦٥)، عن عمرو الناقد، عن إسماعيل بن إبراهيم، عن أيُّوب قال: نُبِّئْتُ عن سعيد بن جبير عن ابن عباس به، وهذه الطريق المنقطعة أوردها الإمام مسلم بعد طريق حمَّاد بن زيد عن أيُّوب عن سعيد بن جبير المتَّصلة، مشيرًا إلى الاختلاف الموجود على أيُّوب وإلى =\n⦗٢٠٧⦘ = صِحَّة رواية حمَّاد بن زيد المُتَّصلة، ورواية حمَّاد بن زيد المتَّصلة تُقدَّم على رواية إسماعيل بن إبراهيم لما يلي:\n• خالف إسماعيل بن إبراهيم (ابن علية) حمَّادًا في هذا الحديث، \"وإذا اختلف حماد بن زيد وغيره في حديث أيُّوب، فالقَوْلُ قولُ حمَّاد، وقد روى ابن أبي خيثمة عن يحيى بن معين أنه قال: ليس أحد في أيُّوب أثبت من حماد بن زيد\"، قالَه رشيد الدين العطَّار، وقال عبَّاس الدوري: \"سمعت يحيى بن معين يقول: \"إذا اختلف إسماعيل بن عليَّة وحمَّاد بن زيد في أيُّوب كان القول قول حمَّاد، قيل ليحيى: فإن خالفه سفيان الثوري، قال: فالقول قول حمَّاد بن زيد في أيُّوب، قال يحيى: ومن خالفه من الناس جميعًا في أيُّوب فالقول قوله، قال: وقال حماد بن زيد: جالست أيُّوب عشرين سنة\".\n• تابع هشيمٌ حمَّادا عند ابن خُزيمة مصرِّحًا بالتحديث عن أيُّوب عن سعيد بن جبير به، كما عند ابن حجر في إتحاف المهرة (٧/ ١٠٨)، ولم أجد الحديث في المطبوع من ابن خُزيمة.\n• إيراد مسلم ﵀ لطريق ابن عليَّة المنقطعة بعد طريق حماد المتصلة، ليبين صحَّة طريق حمَّاد المتصلة، قاله رشيد الدين العطار، كما قال أيضًا: \"وقد أخرجه البخاري عن سليمان بن حرب وأبو داود عن مسدد والنسائي عن قتيبة كلهم عن حماد بن زيد عن أيُّوب عن سعيد بن جبير عن ابن عباس فتبين اتصاله والحمد لله وقوله في هذا الحديث\".\nقلت: لا إشكال في كون الرواية المتَّصلة صحيحةً ثابتةً، ولكن بالنَّظر إلى متابعة وهيبٍ إسماعيلَ بن عُليَّة في الرِّواية المُنقَطعة يمكنُ القول بأنَّ كلتا الروايتين (الاتصال والانقطاع) ثابتتان عن أيُّوب السختياني، وأنه كان يروي الحديث على الوجهين. =\n⦗٢٠٨⦘ = من فوائد الاستخراج: في هذا الحديث تكلَّم المستخرج على راوٍ من رُواة الإسناد (دُرُسْت بن سهل) وعدَّه من الحُفَّاظ، وتزيد أهمية مثل هذا الكلام إذا انعدمت ترجمة الراوي في مصادر أخرى، فإني لم أقف على ترجمته في غير مستخرج أبي عوانة، وهذا من نوادر المستخرج.\nانظر: غُرر الفوائد المجموعة لرشيد الدين العطار (ص ٢١١ - ٢١٢)، شرح علل الترمذي (٢/ ٦٩٩)، تهذيب الكمال (٧/ ٢٤٨).","vol":"9","page":206},{"text":"٣٦٦٤ - حدَّثنا عبد الصمد بن الفضل أبو يحيى، حدثنا مكِّي، ح.\nوحدَّثنا أبو أمية، حدَّثنا عثمان بن الهيثم (^١)، قالا: حدَّثنا ابن جُريج (^٢)، قال: و(^٣) أخبرني عمرو بن دينار، أَنَّ سَعيد بن جُبير أخبره عن ابْنِ عبَّاس قال: أقبل رجلٌ حرام مع رسول الله ﷺ فَخَرَّ من فوق بعيره، فَوُقِص وَقْصًا فَمَات، فقال رسول الله ﷺ: \"اغْسِلُوه بِمَاءٍ وسِدْرٍ، وألبَسُوهُ ثَوْبَيْه، ولا تُخَمِّرُوا رَأْسَه، فَإِنَّه يَأْتِي يَوم القِيَامة يُلَبِّي\" (^٤).\n_________\n(^١) ابن الجهم العبدي البصري، ثقة تُكُلِّم فيه كما تقدم، وقدْ تابعه جماعة.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هكذا في نسخة (م)، وإن كان يظهر إتيان الواو خطأٌ في الكلام.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٦، ح ٦٩)، عن علي بن خَشْرم، عن عيسى بن يونس، وعن عبد بن حميد، عن محمد بن بكر البُرْساني (فرَّقَهما)، كلاهما عن ابن جُريج به.\nمن فوائد الاستخراج: العلوّ النِسْبِيّ: المساواة بين المصنف ومسلم في عدد =\n⦗٢٠٩⦘ = رجال إسناديهما.","vol":"9","page":208},{"text":"٣٦٦٥ - حدثنا مُحمَّد بن إسماعيل الأَحْمَسي، حدَّثنا عبد الرحمن بن محمَّد المُحَارِبِي (^١)، حدثنا سُفْيانُ الثوري (^٢)، عن عمرو بن دينار، عن سَعِيْد بن جبير، عن ابن عبَّاس، قال: وَقَصَتْ ناقةٌ بِراكبِها فقَتَلتْه وهو مُحْرمٌ، قال: \"فأَمرَنا رسول الله ﷺ أن نُغَسِّله بماء وسدْرٍ، ونُكَفِّنَه في ثَوْبيه، ولا يُمِسُّوه طِيْبًا، ولا يُخَمِّروا رأْسَه ولا وَجْهَه، فإنَّه يُبْعثُ يوم القِيامةِ يُلَبِّي (^٣) \".\n_________\n(^١) ثقة يدلِّس كما تقدم، وقد صرَّح هنا بالتحديث.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٦، ح ٩٨)، عن أبي غريب، عن وَكيْعٍ، عن سُفْيَان الثوري به.","vol":"9","page":209},{"text":"٣٦٦٦ - حدَّثنا الغَزِّي، حَدَّثنا الفِرْيابي، حدَّثنا سُفيان (^١)، عن عَمْرو بن دِينار، عن سعيد بن جُبير، عن ابْنِ عبَّاسٍ، أنَّ رجُلًا وَقَصَتْه رَاحِلتُه فقال النَّبِيّ ﷺ: \"كفِّنوه في ثوْبَيه، واغْسِلُوهُ بِماءٍ وسِدْرٍ، ولا تُخَمِّروا وجهَه ولا رأسَه، فإنَّ الله يبعثُه يومَ القِيَامة يُلَبِّي (^٢) \".\n_________\n(^١) الثوري، وهو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق ح / ٣٦٦٥.","vol":"9","page":209},{"text":"٣٦٦٧ - حدثنا عَبَّاس (^١)، حدثنا أحمد بن يونس، حدَّثَنا\n⦗٢١٠⦘ فُضَيْلِ بن عِيَاضٍ، عن سفيان الثوري (^٢)، عن عمرو بن دينار، بإسنادِه مثْلَه (^٣).\n_________\n(^١) هو ابنُ مُحَمَّد الدوري، أبو الفَضْل البَغْدادي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر ح / ٣٦٦٥.","vol":"9","page":209},{"text":"٣٦٦٨ - حدَّثنا إبراهيم بن مرزوق، حدَّثنا وهبُ بن جرير، حدثنا شُعْبَة، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو دَاوُد (^١)، حدثنا شُعْبة (^٢)، وهُشَيْم (^٣)، عن أبي بِشْر (^٤)، عن سعيد بن جبير، عن ابن عبَّاس، أنَّ رجلًا وقصتْه راحلتُه فمات وهو محرمٌ، فقال رسول الله ﷺ: \"اغسِلُوه بماءٍ وسِدْرٍ وكفِّنُوه في ثَوبيْن خَارِجٌ رأسُه (^٥) \"، قَالَ أبو دَاوُد: \"ولا تُمِسُّوه طِيْبًا، فإنَّهُ يُبعثُ يومَ القِيَامَة مُلَبِّيًا\" (^٦).\n_________\n(^١) هُوَ الطَّيَالسي، والحديثُ في مُسْنَدِه (ص ٣٤٢) عن شعبة وهشيم به.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) هو جَعْفَر بن أبي وحْشِيَّة إِيَاس اليَشْكُرِي.\n(^٥) قالَ القَاضي عِيَاض: خَارجٌ رأسُه: بضمِّهما على المُبتدأ والخبر المُقَدَّم، لا يصِحُّ غيره؛ لأنه ميِّت لا يَصِحُّ إضافة الفعل إليه. انظر: مشارق الأنوار (٢/ ٧٣١).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٦، ح ٩٩)، عن محمد بن الصَّبَّاح، ويحيى بن يحيى، كلاهما عن أبي بِشْرٍ، عن سَعِيْدِ بن جبير به، إلا أن فيه \"ملبِّدا\"، وكلا اللفظين (مُلبِّدا، ومُلَبِّيًا) صحيح ثابت عن هشيم، وشعبة، وأخرجه البُخاريّ =\n⦗٢١١⦘ = في كتاب الحجّ -باب سُنَّة المحرم إذا مَاتَ (ص ٢٩٨، ح ١٨٥١)، عن يعقوب بن إبراهيم، عن هشيم به \"ملبِّيًا\"، وأما طريق شعبة فسيأتي تخريجها في ح / ٣٦٧١.\nمن فوائد الاستخراج: جاءت عند المصنِّف كلمة: ملبِّيًا، بدل ملبِّدا كما عند مسلم، في رواية شعبة وهشيم، وكلا اللفظين صحيح ثابت عنهما وعن غيرهما، ومروي في الصَّحيح.","vol":"9","page":210},{"text":"٣٦٦٩ - وحدَّثنا ابن أبي مسرة، حدثنا سعيد بن منصور، حدَّثنا هُشَيم (^١)، بإسناده بمعناه مثله (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر تخريج ح / ٣٦٦٨.","vol":"9","page":211},{"text":"٣٦٧٠ - وحدَّثنا الصغاني، حدثنا مُسْلِمٌ (^١)، حدَّثنا شُعبةُ (^٢)، بإسناده نحوه: \"ملبِّيًا\" (^٣).\n_________\n(^١) الأزدي الفَرَاهيدي -مولاهم- أبو عمرو البَصْرِي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج الحديث الآتي. ح / ٣٦٧١.","vol":"9","page":211},{"text":"٣٦٧١ - حدثنا عُمَر بن شَبَّة، حدثنا غُنْدَر (^١)، عن شُعْبَة، عن أبي بِشْر (^٢)، عن سعيد بن جُبَيْر، عن ابن عبَّاس، أن رجلًا وقع عن راحلتِه فمات وهو محرم، قال: \"فأمرهم النَّبِيّ ﷺ أن يُغَسِّلوه ويُكَفِّنُوه ولا\n⦗٢١٢⦘ يُمِسُّوه طِيْبًا، ولا يُغَطُّوا وجْهَهُ، فإنه يُبْعَثُ يوم القيامة مُلَبِّدًا\" (^٣) (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو جَعْفَر بن أبي وحْشِيَّة إِيَاس اليَشْكُرِي.\n(^٣) مُلّبِّدا: -بضم الميم وفتح اللام وكسر الباء الموحدة- لَبّده: أي جعل فيه شيئًا نحو الصَّمْغ ليجتمع شعره ويَلْزَقَ بعضه ببعض، لئلا يتشعَّثَ (يتفرق) في الإحرام أو يقع فيه القَمْل.\nانظر: فتح الباري (٣/ ١٦٤، ٤٦٨)، مشارق الأنوار على صحاح الآثار (١/ ٦٩٤).\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٧، ح ١٠١)، عن محمد بن بشَّار، وأبي بكر بن نافع، كلاهما عن غُنْدَر، عن شعبة به.","vol":"9","page":211},{"text":"٣٦٧٢ - حدثنا أبو داود الحراني، ويَحيى بن عيَّاش (^١)، قالا: حدثنا وهب بن جرير، عن شُعبة (^٢)، بِمثْلِ حديث إبراهيم بن مرزوق: \"مُلَبِّدًا\" (^٣).\n_________\n(^١) ابن عيسى، البغدادي، أبو زكريا القطَّان.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج الحديث السابق ح / ٣٦٧١.","vol":"9","page":212},{"text":"٣٦٧٣ - حدثنا محمد بن يحيى، حدثنا حجَّاج (^١)، ح.\nوحدثنا الصغاني، حدثنا عفَّان (^٢)، قالَا: حدَّثنا أبو عوانة (^٣)، عن أبي بِشْر، عن سعيد بن جبير، عن ابن عبَّاس، أنَّهم خَرَجُوا مع النَّبِيّ ﷺ مُحرِمين، وأن رجلًا منهم وقَصَه بعيرُه فمات، فقال رسول الله ﷺ:\n⦗٢١٣⦘ \"اغْسِلُوه بماءٍ وسدْرٍ، وكفِّنوه في ثَوْبَيْن، ولا تُمِسّوه طِيْبًا، ولا تُخَمِّرُوا رأْسَه، فإنَّه يبعث يوم القيامة مُلبِّدًا\" (^٤) قالَ عَفَّان: أخْطَأَ أبو عَوَانة، يعني في قوله: \"مُلبِّدًا، يَعْني: مُلَبِّيًا\" (^٥).\n_________\n(^١) ابن المنهال الأنماطي.\n(^٢) ابن مسلم بن عبد الله البَاهلي، أبو عثمان الصَّفَّار البَصْرِي.\n(^٣) موضع الالتقاء مع مسلم، وهُوَ الوضاح بن عبد الله اليَشْكُري.\n(^٤) أخْرَجه مُسْلِمٌ في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٦، ح ١٠٠)، عن أبي كامل فضيل بن حسن الجَحْدري، عن أبي عوانة الوضَّاح بن عبد الله اليَشْكُري به، وأخرجه البُخَاري في كتاب الجنائز -باب كَيْفَ يُكفَّن المحرم (ص ٢٠٣، ح ١٢٦٧) عن أبي النُّعمان، وأخرجه أحمد في المسند (١/ ٣٢٨) عن عَفَّان، كِلَاهُما عن أبي عوانة به.\n(^٥) يرمي عفان بن مسلم إلى أن رواية أبي عوانة \"ملبدًا\" خطأٌ، وأن الصحيح ملبيًّا.\nقلتُ: الظَّاهر ثبوت كلا اللَّفظين عن أبي بِشرٍ، فإن أبا عوانة لم يتفرَّد برواية قوله \"ملبِّدا\" عن أبي بشر، بل تابعه على ذلك، شعبة، وهشيم، كما في أحاديث الباب، وصحيح مسلم، ومسند أحمد، وغيرهما، وهو مرويّ كذلك في عدة جميع نسخ صحيح البخاري غير نسخة المستملي من رواية أبي عوانة حسب ما قال ابن حجر، وقد اعترض القاضي عياض على لفظة \"ملبِّدا\" فقال: \"قوله: فإنه يبعث يوم القيامة ملبِّدا كذا ذكره البخاري في حديث أبي النُّعمان في كتاب الجنائز بمعنى تلبيد الشعر على ما تقدم، وكذا ذكره مسلم من رواية محمد بن الصباح، عن هشيم، ورواية يحيى بن يحيى وغيره، عن أبي بشر عن سعيد بن جبير، والذي جاء في سائر المواضع فيهما وفي غيرهما ملبِّيًا بالياء من التلبية، وهو أصح وأشبه بمراد الحديث، وأشهر في الرواية مع ما جاء في الروايات الأخر يلبِّي، فارتفع الأشكال لأن النَّبِيّ ﷺ إنما نهاهم عن تغطية رأسه لأنه يحشر يلبِّي، فيجب أن يترك بصفة الحاج المحرم، وليس للتَّلبيد هنا معنى\". =\n⦗٢١٤⦘ = وعقب عليه الحافظ ابن حجر عند كلامه على حديث ابن عبَّاس فقال:\n\"فإنه يبعث يوم القيامة ملبيًّا\" كذا للمستملي وللباقين \"ملبدًا\"، بدال بدل التحتانية، والتلبيد جمع الشعر بصَمْغٍ أو غيره ليخِفَّ شَعْثُه، وكانت عادتهم في الإحرام أن يصنعوا ذلك، وقد أنكر عياض هذه الرواية، وقال: ليس للتَّلبيد معنى، وسيأتي في الحج بلفظ \"يهل\"، ورواه النسائي بلفظ: \"فإنه يبعث يوم القيامة محرمًا\"، لَكِنْ ليْسَ قَوْله \"مُلبِّدا\" فَاسِدَ المعنى\".\nانظر: صحيح البخاري (ص ٢٠٣)، صحيح مسلم (٢/ ٨٦٦)، مسند أحمد (١/ ٢٨٦)، مشارق الأنوار (١/ ٦٩٦)، فتح الباري (٣/ ١٦٤).","vol":"9","page":212},{"text":"٣٦٧٤ - حدثنا يزيد بن سنان، حدثنا سَالم بن نُوح العطَّار (^١)، حدَّثنا عُمَر بن عَامِر (^٢)، عن\n⦗٢١٥⦘ عمرو بن دينار (^٣)، عن سعيد بن جبير، بمثل حديث الفِرْيابي، عن الثوري، وقال: \"يَوْمَ القِيَامَةِ مُلَبِّيًا\" (^٤).\n_________\n(^١) ابن أبي عطاء، أبو سعيد البصري العَطَّار، ت / بعد المائتين، (م).\nقال الدوري عن ابن معين: \"ليس بشيء\"، وقال أخرى عنه: \"ليس بحديثه بأس\"، وقال أبو حاتم: \"يكتب حديثه ولا يُحْتَجُّ بِه\"، وقوَّاه الإمام أحمد فقال: \"ما بحديثه بأس\"، وقال أبو زرعة والسَّاجي: \"صدوق ثقة\"، ووثَّقه ابن قَانع.\nقال ابن حَجَر في \"التقريب\": \"صدوق له أوهام\".\nانظر: تاريخ ابن معين -رواية الدوري- (٢/ ١٨٨)، تهذيب التهذيب (٣/ ٣٤٤)، تقريب التهذيب (ت ٢٤٠٣).\n(^٢) السُّلَمي، أبو حفص البصري. ت / ١٣٥ هـ.\nقال إسحاق بن منصور عن ابن معين: \"ليس به بأس\"، وقال عبد الله الدَّورقي عن ابن معين: \"ضعيف\"، وقال أبو طالب عن أحمد: \"كان يحيى بن سعيد لا يرضاه\"، وقال عمرو بن علي: \"ليس بمتروك الحديث\"، وقال أبو داوود: \"ضعيف\"، =\n⦗٢١٥⦘ = وضعَّفه النسائي.\nوذكره ابن حبان في الثقات.\nوقال الحافظ: \"صدوق له أوهام\".\nقلتُ: إسناده ضعيف، ولكن تابعه جماعة من الثِّقات الأثبات عن عمرو ابن دينار فيرتقي إلى الحسن لغيره، ومتن الحديث صحيح.\nانظر: الجرح والتعديل (٦/ ١٢٦)، الكامل (٥/ ٢٦)، الثقات (٧/ ١٨٠)، تهذيب الكمال (٢١/ ٤٠٣)، التقريب (ت ٥٥٣٤).\n(^٣) موضع الالتقاء مع مُسْلم، انظر: ح / ٣٦٦٤، ٣٦٦٥، ٣٦٦٦.\n(^٤) أخْرَجَه الدَّارقُطني في سننه (٢/ ٢٩٥) عن إسماعيل بن محمد الوَرَّاق، عن عُمَر بن شَبَّة عن سالم بن نوح به، وانظر ح / ٣٦٥٦، ٣٦٥٧، ٣٦٥٨، ٣٦٥٩، ٣٦٦٠، ٣٦٦١، ٣٦٦٤، ٣٦٦٥، وتقدم حديث الفريابي عن سُفيان برقم / ٣٦٦٦.","vol":"9","page":214},{"text":"٣٦٧٥ - حدَّثنا أبو عمرو محمد بن عبد الله السُّوسي المقرئ بِحَلب (^١)، حدثنا محمد بن عبد الله الأنْصَاري (^٢)، حدَّثنا هِشَام بن حَسَّان (^٣)، عن مَطَرٍ (^٤)، عن سَعِيد بن جُبير (^٥)، عن ابن عبَّاس قال: سَقَطَ\n⦗٢١٦⦘ رجلٌ من راحلتِه وهو محرم فَوَقَصَتْه، فأُتِيَ به النَّبِيّ ﷺ فقال: \"اغْسِلوه بِماءٍ وسدرٍ، وكفِّنُوه في ثَوْبَيْهِ، ولا تُخَمِّرُوا وَجْهَهُ، ولا تُمِسُّوه طِيْبًا، فإِنَّهُ يُبْعَثُ يوم القِيَامَة مُلَبِّيًا (^٦) \".\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ابن المثنَّى بن عبد الله بن أنس بن مالك الأنصاري البصري القاضي.\n(^٣) الأَزْدِي أبو عبد الله البَصْري.\n(^٤) هو: مطر بن طَهْمَان الوَرَّاق، أبو رَجاء السُّلَمِي مولاهم الخُرَاساني، البَصْري.\n(^٥) موضع الالتقاء مع مسلم، انظر: ح / ٣٦٦٤، ٣٦٦٥، ٣٦٦٦.\n(^٦) أخرجه الطبرانيُّ في المعجم الكبير (١٢/ ٨٠) عن علي بن عبد العزيز، عن أحمد ابن يونس، عن فضيل بن عياض، عن هشام بن حسَّان به، وانظر تخريج الحديث التالي أيضًا.","vol":"9","page":215},{"text":"٣٦٧٦ - حدثنا أحمد بن حَفْصٍ (^١)، قال: حدّثني أبِي (^٢)، قال: حدَّثَني إبراهيم بن طَهْمَان (^٣)، عنْ مَطَرٍ، عنْ\n⦗٢١٧⦘ سَعِيْد بن جُبَيْرٍ (^٤)، عن ابْنِ عبَّاسٍ، مثْلَ ذَلِكَ، يعني حديث قَتَادة (^٥) (^٦)، عن سعيد بن جبير، عن ابن عبَّاس أنه قال: إنَّ رجلًا كان على بعيرِه وهو بِمنىً فَأَقْعَصَهُ فَمَاتَ وهو مُحرمٌ، قال (^٧): وحدَّثني أبِي، قال: حدَّثني إبراهيم، عن مَطرٍ، عن جَعْفر بن أبِي وحْشِيَّة (^٨)، عن سعيد بن جبير، عن ابن عبَّاس (* مثل *) (^٩) ذَلِكَ (^١٠).\n_________\n(^١) ابن عبد الله السُّلمي، أبو علي النَّيسابوري، ت / ٢٥٨ هـ.\nوثَّقه النَّسائي ووثَّقه مَسْلَمَة بنُ قَاسِم، وقال الإمام الذَّهبي: \"ثقة مشهور، كبير القدر\".\nقال الحافظ ابن حجر: \"صدُوق\".\nانظر: تهذيب الكمال (١/ ٢٩٤)، تاريخ الإسلام (وفيات سنة ٢٥٨ هـ ص ٤١)، تهذيب التهذيب (١/ ٢٤)، التقريب (ت ٢٨).\n(^٢) حفص بن عبد لله بن راشد السُّلمي، ت / ٢٠٩ هـ.\nقال المِزِّي: \"روى عن إبراهيمَ بن طَهْمَان نُسْخةً كبيرة\"، وقال النَّسائي: \"ليس به بأس\".\nقال الإمام الذهبي والحافظ ابن حجر: \"صدوق\".\nانظر: تهذيب الكمال (٧/ ١٨)، الكَاشِف (١/ ٣٤١)، التقريب (ت ١٥٣٩).\n(^٣) ابن طَهْمَان بن شُعْبَة الخُرَاساني، أبو سعيد الهَرَوِي.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) ابن دعامة السَّدوسي.\n(^٦) هكذا في النسخة الخطية لأبي عوانة، وليس فيها رواية قتادة عن سعيد بن جبير، ولا ذكرها ابن حجر في إتحاف المهرة، وإنما أخرجها ابن طَهْمَان في مشيخته (ح / ٢٦)، عن مطر عن قتادة عن سعيد به، وقد روى المصنِّف أيضًا -كما ترى- الحديث من طريقين عن مطر عن سعيد بن جبير به، فلعلَّ مطرا سمع الحديث أولًا عن قتادة عن سعيد بن جبير، ثم سمعه مباشرة عن سعيد بن جبير، لإمكانية لقاءهما لمعاصرتهما ولروايته عن أقران سعيد بن جبير، ويحتمل أيضًا أن تكون رواية مطر عن سعيد بن جبير منقطعة؛ لأني لم أقف على قول يثبت سماع مطر عن سعيد بن جُبير، فتكون الرواية المتصلة هي التي فيها قتادة بين مطر وسعيد بن جُبير، ويؤكِّد احتمال الانقطاع رواية ابن طَهْمان عن مطر عن أبي بشر جَعْفَر بن أبي وحشية عن سعيد بن جبير به.\n(^٧) القائل: أحمد بن حفص، شيخ المصنف في الإسناد.\n(^٨) أبو بشر، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٦٣٧٣.\n(^٩) ما بين القوسين استدركه الناسخ في الهامش الأعلى.\n(^١٠) أَخْرَجَه ابن طَهْمَان في مَشْيَخَتِه (ح / ٢٧، ٢٨)، عن مَطَرٍ عنْ عمرو بن دينار، =\n⦗٢١٨⦘ = وجَعْفَر بن أبي وَحْشِيَّة، كلاهما (فرَّقهما) عن سعيد بن جبير به، وأحال لفظهما على حديث مطر الوراق عن قتادة عن سعيد بن جُبير به، وقال: بمثل ذلك، ولفظ حديث قتادة عنده: \"رجلًا كان على بعير وهو بمنى فأقعصه وهو محرم، فأتي به رسول الله ﷺ فقال: \"إذا كفَنْتُموه فلا تغطوا وجهه حتى يبعث يوم القيامة ملبيًّا\"، قال الحافظ ابن حجر في الإتحاف (٧/ ١١٠): \"قال إبراهيم: قال مطر: وكان جعفر بن أبي وحشيَّة -وهو أبو بشر- قد حدثنا به قبلُ عن سعيد بن جبير، به\".","vol":"9","page":216},{"text":"٣٦٧٧ - حدَّثنا أبو أمية، حدثنا عبيد الله بن مُوسى (^١)، أخبرنا إسرائيل (^٢)، عن منصور (^٣)، عن سعيد بن جُبير، عن ابْنِ عبَّاس قال: كان مع النَّبِيّ ﷺ رَجلٌ فوقَصتْه ناقته وهو محرم فمات، فقال نبيُّ الله ﷺ: \"اغسِلُوه ولا تُقرِّبوه طِيبًا، ولا تُغَطُّوا وَجْهه، فإِنَّه يُبْعَثُ يَوْم القِيَامَة يُلَبِّي (^٤) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو: إسرائيل بن أبي إسحاق عمرو بن عبد الله السَّبِيعي.\n(^٣) هو: ابن المعتمر.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٦، ٩٧)، عن عبد بن حميد، عن عبيد الله بن موسى، عن إسرائيل، عن منصور، عن سعيد ابن جبير به، وتفرد إسرائيل بإسقاط الحكم بن عتيبة بين منصور بن المعتمر وسعيد بن جبير.\nقال الإمام الدارقطني في الإلزامات والتتبع (ص ٤٨): \"وأخرج مسلم عن =\n⦗٢١٩⦘ = عبد بن حميد عن عبيد الله بن موسى عن إسرائيل عن منصور عن سعيد بن جبير عن ابن عباس: قصة المحرم الذي وقصة بعيره، وإنما سمعه منصور من الحكم وأخرجه البخاري عن قتيبة عن جرير عن منصور عن الحكم عن سعيد، وهو الصواب، وقيل: عن منصور عن سلمة ولا يصح\".\nوروى غير واحد منهم، جرير، وشيبان، وعمرو بن أبي قيس، وعبيدة بن حميد -كما قال الإمام المِزِّي- الحديثَ عن منصور عن الحكم بن عتيبة، عن سعيد بن جبير به.\nأما طريق جرير فأخرجها البخاري في صحيحه في كتاب الحج -باب ما ينهى من الطيب للمحرم والمحرمة (ص ٢٩٧) عن قتيبة، وأخرجها أبو داود في سننه في كتاب الجنائز -باب المحرم يموت كيف يصنع به (ص ٣٦٥)، عن عثمان بن أبي شيبة، وأخرجها النسائي في الصغرى في كتاب الحج -باب النهي عن أن يحنط المحرم إذا مات (ص ٤٤٢)، عن محمد بن قدامة، ثلاثتهم عن جرير عن منصور، عن الحكم، عن سعيد بن جبير به.\nوأما طريق عبيدة بن حميد فأخرجها ابن خزيمة في صحيحه عن الزَّعفراني، عن عبيدة، عن منصور به، عزاها ابن حجر في إتحاف المهرة (٧/ ١٠٨) لابن خزيمة، ولم أقف عليها في المطبوع من ابن خزيمة.\nوأما طريق شيبان فأخرجها الإمام أحمد في المسند (١/ ٢٦٦) عن حسين ابن محمد، عن شيبان به.\nوأما طريق عمرو بن أبي قيس فأخرجها المصنِّف مع طريق شيبان كما سيأتي برقم ح / ٣٦٧٧، كلاهما عن منصور به، عن الحكم به، وقال أبو عوانة آخر هذا الباب كما سيأتي: \"وحديث إسرائيل أخرجه مسلم، وحديث شيبان، وعمرو بن =\n⦗٢٢٠⦘ = أبي قيس لم يخرجه، وهو عندي صحيح … \".\nقلت: ويظهر من صنيعه أنه يُخَطِّئُ إسرائيلَ لإسقاطه الحكم بين منصور وبين سعيد بن جبير.\nمن فوائد الاستخراج: فيه عُلوٌّ نِسبيٌّ، حيثُ استوى عدد رجال إسناد المصنِّف مع إسناد صحيح مسلم.","vol":"9","page":218},{"text":"٣٦٧٨ - حدثنا أحمد بن الفَضْل العسقلاني، حدثنا آدم بن أبي إياس (^١)، حدثنا شيبان (^٢)، عن منصور، ح.\nوحدثنا موسى بن (سفيان) (^٣)، حدثنا عبد الله بن الجَهْم (^٤)، حدثنا عمرو بن (* أبي *) (^٥) قَيْس (^٦)، حدثنا منصور، قالا جميعًا: عن الحكم ابن عُتيبة، عن سعيد بن جبير، عن ابن عبَّاس قال: ذكر لرسول الله ﷺ أنَّ رجلًا وقَصَتْه راحلتُه وهو مُحْرِمٌ فقال: \"كفِّنُوه في ثَوْبَيْه، ولا تُغَطُّوا رأسَه، ولا تَمَسُّوا له طِيْبًا، فإنَّه يُبْعث يَوْمَ القِيَامَة وَهُوَ يُلَبِّي\" أو قال:\n⦗٢٢١⦘ \"يُهِلُّ\" كلاهما قالا: عن منصور، عن الحكم (^٧)، وقال مُوسى في حديثه: \"يُبْعَثُ يوم القِيَامة مُحْرِمًا يُلَبِّي\" (^٨).\nروى الأسودُ بن عَامر، عن زُهَيْر، عن أبي الزُّبير، عن سعيدِ بن جُبَيْر، قال ابن عبَّاس: وقصتْ رجلًا راحلتُه وهُوَ مَعَ رسول الله ﷺ، فأمرهم رسول الله ﷺ \"أن يَغْسَلُوه بِمَاءٍ وسدْرٍ، وأنْ يَكْشِفُوا وجهه فإنَّه يُبْعَثُ وهو يُهِلُّ (^٩) \".\n_________\n(^١) آدم بن أبي إياس (واسمه: عبد الرحمن) بن محمد الخراسانِي المروزِي، أبو الحسن العَسْقلانِي.\n(^٢) شيبان بن عبد الرحمن التميمي -مولاهم- النحوي.\n(^٣) هو الأهوازي، الجُنْدَيْسَابُوري، تصحف اسمه في نسخة (م) إلى موسى بن سقير، والتصويب من إتحاف المهرة (٧/ ١١٠).\n(^٤) الرَّازي، أبو عبد الرحمن.\n(^٥) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٦) عمرو بن أبي قَيس الرازي، الأزرق، كوفي نزل الرَّيّ.\n(^٧) كأنَّ المصنِّف ﵀ يُشير بكلامه هذا إلى إعلال رواية مسلم، حيث أسقط فيها إسرائيلُ الحكم بن عُتيبة بين منصور، وبين سعيد بن جبير (انظر ح / ٣٦٧٧)، بينما ذكره الرُّواة الآخرون، منهم شيبان وعمرو بن أبي قيس حسب ما أخرجه المصنف.\n(^٨) انظر تخريج الحديث السابق ح / ٣٦٧٧، ولم أقف على من أخرج طريق عمرو بن أبي قيس الرازي غير أبي عوانة.\nمن فوائد الاستخراج: جاء الحديث معلّلًا بعلَّة قادحة في صحيح مسلم، وهي: أن إسرائيل أسقط فيه الحكم بن عتيبة، بين منصور، وبين سعيد بن جبير، وجاءت رواية المستخرِج سالمةً من تلك العلَّة، وقد تقدم في الكلام على حديث إسرائيل في ح/ ٣٦٧٧ فارجع إليه.\n(^٩) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات- (٢/ ٨٦٧، ح ١٠٢) عن هرون بن عبد الله، عن الأسود بن عامر به.","vol":"9","page":220},{"text":"٣٦٧٩ - حدثنا علِيُّ بن عبد الصمد (^١)، حدثنا دَاوُد بن رُشَيد، حدَّثنا ابنُ عُلَيَّة (^٢)، حدثنا أيُّوب، عن رَجُلِ (^٣)، وعمرو بن دينار، وجَعْفر بن أبي وَحْشِيَّة، عن سعيد بن جبير، عن ابن عبَّاس، أنَّ رَجُلًا كان واقفًا مع النَّبِيّ ﷺ بعرفة فَصَرَع عن رَاحِلتِه فأَقْعَصَتْه (^٤)، أو قالَ كلمةً\n⦗٢٢٣⦘ نحو هذا، فقال رسول الله ﷺ: \"اغسِلوهُ بِماءٍ وسِدْرٍ، ولا تُحنِّطُوه، وكَفِّنوه في ثوبَيْه، ولا تُخَمِّرُوا رَأْسَه، فإنَّه يُبْعَثُ يوم القِيَامَة\" قال: وقال أحدهما: \"يُلَبِّي\"، وقال الآخر: \"مُلَبِّيًا\" وقال الآخر: \"مُلبِّدًا\" (^٥)\n⦗٢٢٤⦘ رواه ابن عُلَيَّة، عن أيُّوب قال: نُبِّئتُ عن سعيد بن جبير (^٦)، وفي حديث الثوري، عن عمرو بن دينار: \"ولا تُخَمِّروا وَجْهه ولا رأسَه\" (^٧)\n⦗٢٢٥⦘ روى حمَّاد بن زيد، عن عمرو وأيُّوب: \"وكَفِّنوه في ثوبيه (^٨) ولا تُحَنِّطوه\" (^٩)، * وحديث عبيد الله، عنْ إسرائيل، عن منصور، عن سعيد بن جبير، أخرجه مسلمٌ وغيره (^١٠)، وحديث منصور، عن الحكم، عن\n⦗٢٢٦⦘ سعيد لم يُخرجوه، وهو عندي إن شاء الله صحيح، زياد ما كلم فيه (^١١) وأحاديث مطر لم يخرجه أيضًا عندي، وهُو صحيحٌ إن شاء الله * (^١٢).\n_________\n(^١) لَعَلَّهُ: علي بن عبد الصمد، أبو الحسن الطَّيالسي، المعروف بـ علَّان، وثَّقه الخطيب البغدادي، وذكر أنَّه مات سنة ٢٨٩ هـ، وعلى هذا فإنَّه يأتي في طبقة شيوخ الإمام أبي عوانة.\nذكره الإمام الذهبي في السير ووصفه بالشيخ المحدث الحافظ، وقال: \"سمع: مسروق بن المرزبان، وعبيد الله القواريري، وأبا معمر الهُذلي، والجرَّاح بن مخلد، وطبقتهم.\nوعنه: أحمد بن كامل، وعبد الباقي بن قانع، وأبو بكر الشَّافعي، وأبو القاسم الطبَراني، وآخرون.\nوثَّقه أبو بكر الخطيب، توفي في شعبان سنة تسعٍ وثمانين ومئتين\".\nانظر: تاريخ بغداد (١٢/ ٢٨)، سير أعلام النُّبلاء (١٣/ ٤٢٩).\n(^٢) هو: إسماعيل بن إبراهيم، المشهور بابْن عُلَيَّة، وهو موضع الالتقاء مع مسلم في رواية أيُوب.\n(^٣) تقدَّم الكلام على رواية أيُّوب المشتملة على المبهم في ح / ٣٦٦٣، فارجع إليه.\n(^٤) فأَقْعَصَتْه: أي أجهزتْ عليه، من القَعْصِ، وهو الموتُ الوحِيُّ، وماتَ قعصًا: أصابته ضربةٌ فمات مكانَه.\nانظر: مشارق الأنوار (٢/ ٢٧٣)، القاموس المحيط (ص ٥٧٩).\n(^٥) يشير المصنِّف إلى الاختلاف الواقع في ألفاظ الحديث بخصوص قوله: \"ملبِّيًا\"، و\"ملبِّدًا\"، علمًا إن هذا الحديث رواه عن سعيد بن جبير ستة من الرواة بألفاظ مختلفة، فرواه عمرو بن دينار، (كما في ح / ٣٦٥٦، ٣٦٥٧، ٣٦٥٨) عن سعيد بلفظ: \"يلبِّي، يهل، ملَبِّيًا\"، ورواه منصور بن المعتمر (كما في ح / ٣٦٧٧) عن سعيد بن جبير بلفظ: \"يُلَبيِّ\"، ورواه مطر الوراق (كما في ح / ٣٦٧٥) عن سعيد بن جبير بلفظ: \"ملبِّيًا\"، ورواه أبو الزُّبير (كما في مسلم ٢/ ٨٦٥) عن سعيد بلفظ: \"يُهِلّ\"، ورواه سالم الأفطس (كما عند الطبرانيُّ في المعجم الكبير ١١/ ٤٣٦) عن سعيد بن جبير بلفظ: \"ملبِّيًا\"، وهذه ألفاظٌ متقاربَةٌ في المعنى.\nورواه أبو بشر جعفر بن أبي وحشية (كما في ح / ٣٦٧٠، ٣٦٧٢، ٣٦٧٣) عن سعيد بن جبير بلفظ: \"ملبِّدًا\"، وهذا لفظ مختلف عن الألفاظ المتقدمة، والمقصود منه ملبِّدَ الشَّعر، أي ملزقًا بعضه ببعض حتى لا يتشَعَّث، قال أبو عوانة (عقب ح / ٣٦٧٣ الذي رواه الوضاح اليشكري عن أبي بشر): \"قال عفان: \"أخطأ أبو عوانة\"، يعني في قوله: ملبدًا، يعني: ملبيًا\"، والصحيح ثبوت هذه اللفظة عن جعفر بن أبي وحشية أبي بشر، فقد تابع الوضاح اليشكري عن أبي بشر على هذه اللفظة شعبةُ، وهشيم، ومع إنكار القاضي عياض للفظة: \"ملبِّدًا\"، إلا أن ابن حجر مال إلى ثبوتها، وأنَّ البخاري أخرجها في صحيحه، فتكون لفظة: \"ملبِّدًا\" من قبيل زيادة الثِّقة، المُتَّفقة على إخراجها في الصَّحِيْحَيْن (انظر: ح / ٣٦٧٣).\n(^٦) تقدم الكلام على هذه الرواية في ح / ٣٦٦٣، وبيَّنتُ هناك الاختلاف الواقع بين حمّاد بن زيد وبين ابن عُلَيّة في الإسناد.\n(^٧) كأنَّ المصنِّف يشير إلى اختلاف أهل العلم في ثبوت لفظةِ \"وجهه\"، قال الحافظ ابن حجر: \"وأما الجمهور (يقصد جمهور الفقهاء) فأخذوا بظاهر الحديث، وقالوا: إن في ثبوت ذكر الوجه مقالًا، وتردد ابن المنذر في صحته\"، وقال البيهقي عقب إخراجه رواية إسرائيل عن منصور: \"رواه مسلم في الصحيح عن عبد بن حميد عن عبيد الله بن موسى هكذا وهو وهم من بعض رواته في الإسناد والمتن جميعًا والصحيح ما أخبرنا … \"، ثم ساق رواية جرير عن منصور، عن الحكم، عن سعيد بن جبير به، وليس فيه لفظة: \"وجهه\"، ثم قال: \"رواهُ البخاري في الصحيح عن قتيبة، وهذا هو الصحيح، منصور عن الحكم عن سعيد، وفي متْنِه: \"ولا تُغَطُّوا رأسه\" ورواية الجماعة في الرأس وحده، وذكر الوجه فيه غريب، ورواه أبو الزبير عن سعيد بن جبير فذكر الوجه على شك منه في متنه، ورواية الجماعة الذين لم يشُكُّوا وساقوا المتْن أحسن سياقة أولى بأن تكون محفوظة والله أعلم\".\nقال الحافظ ابن حجر: \"وفي كل ذلك نظر، فإن الحديث ظاهره الصِّحَّة، ولفظه عند مسلم من طريق إسرائيل عن منصور، وأبي الزُّبير، كلاهما عن سعيد ابن جبير عن ابن عباس فذكر الحديث، قال منصور: \"ولا تُغَطُّوا وجهه\"، وقال أبو الزبير: \"وأن يكشفوا وجهه\"، وأخرجه النسائي من طريق عمرو بن دينار عن سعيد بن جبير بلفظ: \"ولا تُخَمِّروا وجهه ولا رأسه\".\nقلت: ورواية عمرو بن دينار من طريق وكيع عنه، في صحيح مسلم (٢/ ٨٦٥) =\n⦗٢٢٥⦘ = أيضًا بمثل هذا اللفظ: \"ولا تُخَمِّروا رأسه ولا وجهه\"، وهو عند مسلم (٢/ ٨٦٥) والنسائي في المجتبى عن شعبة بلفظ: \"خارجٌ رأسُه ووجهُه\"، وينتجُ مما سبق ثبوت لفظة \"الوجه\" وصحتها، وأنها ليست وهْمًا كما قال البعض.\nانظر: سنن النسائي (المجتبى ص ٤٢٢)، السُّنن الكبرى للبيهقي (٣/ ٣٩٣)، فتح الباري (٤/ ٦٤).\n(^٨) كأن المصنِّف ﵀ يشير إلى صحة قوله: \"ثوبيه\"، وقد اختلف على أيُّوب، وأبي بشر فيها، فقيل: \"ثوبين\"، وقيل: \"ثوبيه\"، وقد أثبته عمرو فقال: \"في ثوبيه\"، وكأن المصنِّف يختار ما قاله عمرو بن دينار.\nانظر: صحيح مسلم (٢/ ٨٦٥ - ٨٦٧)، معرفة السنن والآثار للبيهقي (٧/ ١٩٦)، وانظر أحاديث الباب / ١٤٦، ١٥٢، ١٥٨.\n(^٩) \"ولا تُحنِّطُوه\"، من زيادة حماد بن زيد عن عمرو بن دينار، وفي الطرق الأخرى عن عمرو بن دينار، وفي رواية الحكم بن عتيبة، وأبي بشر، عن سعيد بن جبير في هذا الحديث: \"ولا تقربوه طيبًا\".\nانظر: معرفة السنن والآثار للبيهقي (٣/ ١٢٩)، وانظر أحاديث الباب.\n(^١٠) أخرجه مسلم في كتاب الحج -باب ما يفعل بالمحرم إذا مات (٢/ ٨٦٧)، عن عبد بن حميد عن عبيد الله بن موسى به.\n(^١١) هكذا جاء النص في النسخة الخطِّية، ولم أجد لهذه الجملة أي رابط يربطها بأحاديث الباب، فإنَّ زيادًا لم يذكر في أسانيد أحاديث الباب، ولا في متونها.\n(^١٢) النص بين النَّجمين أوردتُه كما جاء في المخطوط الذي بين يديَّ، وفيه نوع غموض، ويوحي بأخطاء حاصلة في تراكيب الجمل، وقد نقل الحافظ ابن حجر في إتحاف المهرة (٧/ ١١٠)، هذه العبارة عن أبي عوانة فقال: \"قال أبو عوانة: \"حديث إسرائيل أخرجه مسلم، وحديث شيبان وعمرو بن أبي قيس لم يخرجه، وهو عندي صحيح، وكذا حديث مطر، قال: ورواه الأسود بن عامر، عن زهير عن أبي الزبير، عن سعيد بن جُبير به\".\nقلتُ: العبارة التي نقلها الحافظ ابن حجر تُزِيلُ الإشكال، فَحديثُ إسرائيل تقدَّم الكلام عليه في ح / ٣٦٧٧، وأحاديث الأسود بن عامر، وشيبان، وعمرو ابن أبي قيس تقدَّم الكلام عليها في ح / ٣٦٧٨، وحديث مطر الورَّاق تقدم الكلام عليه في ح / ٣٦٧٥.\nمن فوائد الاستخراج: في حديث المستخرِج وما أورد له من ألفاظٍ فوائد كثيرة، منها:\n• التنبيه على زيادات الرواة، مثل التنبيه على زيادة حماد بن زيد قوله: \"ولا تحنِّطوه\".\n• التنبيه على اختلاف الألفاظ، مثل الاختلاف الموجود في لفظة: \"ملبيًا، وملبدا\".\n• الإشارة إلى ترجيح بعض الألفاظ عند اختلاف الرواة، كإشارته لترجيح لفظ عمرو بن دينار في قوله: \"كفنوه في ثوبيه\"، حيث خالفه أبو بشر، وأيوب، واختلف =\n⦗٢٢٧⦘ = عليهما فقيل عنهما: \"ثوبين، وثوبيه\".\n• الإشارة إلى طرق صحيحة عنده، لم يخرجها مسلم، مثل إشارته إلى طريق منصور عن الحكم، عن سعيد.\n• الإشارة إلى تعليل حديث مسلم، لإخراجه الحديث من طريق إسرائيل الذي أسقط الحكم بن عتيبة بين منصور، وسعيد بن جبير، وخالفه جمع من الثقات فرووه عن منصور، عن الحكم، عن سعيد بن جبير، وأخرج المصنِّف المستخرِج رواياتهم.\n• الحكم على بعض الأحاديث بالصِّحة، كحكمه بالصحة على حديث منصور عن الحكم، عن سعيد، وكحكمه بالصحة أيضًا على حديث مطر الورَّاق.","vol":"9","page":222},{"text":"<span data-type='title' id=toc-573>باب بَيَانِ بَعْضِ المساجِدِ التي كان يُصَلِّي فيها رسول الله ﷺ في طريقه إلى مكة بعه خُروجِه من ذِي الحُلَيْفَة</span>","vol":"9","page":227},{"text":"٣٦٨٠ - حدثنا ابن ناجية (^١)، حدَّثنا سُوَيد بن سَعِيد، حدثنا حفصُ بن ميسرة، (عن (^٢» موسى بن عقبة (^٣)، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ \"كان يَنْزل بذي طُوًى (^٤) حتى يُصَلِّي الصُّبح حِيْنَ يَقْدُم\n⦗٢٢٨⦘ إلى مكَّة، ومُصَلَّى رسول الله ﷺ على أَكَمَةٍ غليظة (^٥) ليس في المَسْجِد الذي بُنِيَ، ولكنَّه انتقل من ذلك على أَكَمَةٍ غَلِيْظَةٍ خَشِنَة (^٦) \".\n_________\n(^١) عبد الله بن محمد بن ناجية البَرْبَرِي، ثم البغدادي، ت / ٣٠١ هـ، وثَّقه الإسماعيلي، وابن المنادي، والخطيب والذَّهبي.\nانظر: تاريخ بغداد (١٠/ ١٠٤)، العبر (١/ ٤٤).\n(^٢) في نسخة (م) \"و\"، وهو خطأٌ، والتَّصويب من إتحاف المهرة (٩/ ٣٥٦، ح ١١٤١٢).\n(^٣) موضع الالتقاء مع مُسْلم.\n(^٤) ذو طُوًى: -بضم الطاء المهملة، وواو مقصور-: وادٍ من أودية مكة، كُلُّه معمور =\n⦗٢٢٨⦘ = اليوم، يسيل في سُفُوح جبل أَذاخِر والحَجُون من الغَرب، وتفضي إليه كل من ثَنِيَّة الحَجُون -كَدَاء قديمًا- وثنِيَّة رِيْع الرسَّام -كُدَيّ- قديمًا، ويذهب حتى يَصُبَّ في المَسْفَلة عند قَوْزِ المَكَّاسَة -الرَّمَضَة قديمًا- من الجهة المقابلة.\nوعليه من الأحياء: العُتَيْبِيَّة، وجَرْوَل، والتَّنْضَبَاوي، وحارة البرنو -جنس من السودان- ومعظم شارع المنصور، واللِّيط، والحفائر داخلة في نطاق وادي طُوى، وانحصر الاسم اليوم في بئر في جرول تسمى بئر طُوًى، هي موضع مبيته ﷺ بجيش الفتح هناك.\nمعجم المعالم الجُغرافية في السِّيرة النبوية (ص ١٨٩).\n(^٥) أَكَمَة: بفتحات، هي الرَّابية، والجِبَال الصّغار، والجمع آكام بالمدّ، وبالكسر بلا مدّ، قال البغوي: \"هي التَلُّ المرتفع من الأرض\".\nانظر: شرح السنة (٢/ ٦٥٦)، فتح الباري (١/ ٨٠)، النهاية (١/ ٥٩)، مشارق الأنوار (١/ ٦١)، تهذيب اللغة (١٠/ ٤٠٩).\nقال ابن حجر في الفتح (١/ ٨٦٠) أثناء شرحه هذا الحديث: \"تنبيهات .. الثاني: هذه المساجد لا يعرف اليوم منها غير مسجد ذي الحُليفة، والمساجد التي بالرّوحاء يعرفها أهل تلكَ النَّاحية\".\n(^٦) أخرجه مسلم في كتاب الحج -باب استحباب المبيت بذي طوى .. (٢/ ٩١٩، ح ٢٢٨) عن محمد بن إسحاق المسيِّبي، عن أنس بن عياض، عن موسى بن عقبة به، وأخرجه البخاري في كتاب الصلاة -باب المساجد التي على طريق المدينة .. (ص ٨٤، ح ٤٩١)، عن إبراهيم بن المنذر عن أنس بن عياض به، ووُصفت الأكمةُ =\n⦗٢٢٩⦘ = في لفظ مسلم بالسوداء، وأنه ﷺ كان يقفُ على بُعد عشرة أذرع أو نحوها عنها ثُمَّ يصلِّي مستقبل فُرضَتيْ (ثَنِيَّتَيْ) الجبل الطويل الذي بينه وبين الكَعبة.","vol":"9","page":227},{"text":"٣٦٨١ - ز- حدثنا ابن ناجية، حدثنا أبو مسعود (الجَحْدَرِيّ) (^١)، حدثنا الفُضَيل بن سُليمان، حدثنا موسى بن عقبة، قال: أخبرني نافع عن ابن عمر \"أنَّ النَّبِيّ ﷺ نزل عند (سَرَحَات (^٢» الطَّريق دُون المَسيل الذي عند هَرْشَى (^٣) \"، وذلك المَسِيْل لازقٌ\n⦗٢٣٠⦘ بكُراع (^٤) هَرْشَى بينه وبين الطَّريق، قريب من غَلْوة (^٥) سَهْم كان عبد الله يُصلِّي إلى سَرْحة، وهي أقربُهنَّ من الطريق، وهي أطولُهنَّ (^٦).\n_________\n(^١) هو: إسماعيل بن مسعود الجَحْدري، بصريُّ يكنَّى أبا مسعود، ثقة، من العاشرة، ت / ٢٤٨، وقد تصحَّف في نسخة (م) إلى \"الخدريّ\"، والتصويب من إتحاف المهرة.\nانظر: إتحاف المهرة (٩/ ٣٥٦)، وتقريب التهذيب (ت ٥٥٠).\n(^٢) في نسخة (م) \"سراحات\"، ولم أقف على جمع \"سَرْحَة\" بـ \"سراحات\"، والمصادر الحديثية التي جاءت فيها صيغة الجمع، هي بلفظ: \"سَرَحَات\"، -بفتح الحروف الثلاثة- والسَّرْحة مفردُ السَّرح، والسَّرحُ: شجر كِبَار عِظام طِوال لا يرعى وإنما يُستظلُّ فيه، ويَنبتُ في نجد في السهل والغَلْظ، ولا ينبت في رمل ولا جبل، ولا يأكله المالُ إلا قليلًا …\nانظر: فتح الباري (١/ ٦٧٩)، لسان العرب (٦/ ٢٣١)، وانظر: القاموس المحيط (ص ٢١٧).\n(^٣) وهَرْشَى: -بفتح أوله وسكون الراء بعدها شين معجمة، مقصور- جبل من جبال على ملتقى طريق المدينة والشام قريب من الجُحفة، قال البكري في معجمه: \"وهو على ملتقى طريق الشام والمدينة، في أرض مستوية، هضبة ململمة لا تنبت شيئًا، وهي من الجحفة، يرى منها البحر\"، وقال في موضع آخر: \"ومن ودَّان إلى عقبة هرشى خمسة أميال، ومن عقبة هرشى إلى ذات الأصفر ميلان، ثم إلى الجحفة، =\n⦗٢٣٠⦘ = وليس بين الطريقين إلا نحو ميلين\".\nقلت: يصف المؤلف في كلامه هذا الطريق من المدينة إلى مكة، فيأتي وادي \"هرشى\" أولًا، ثم بعده بميلين ذات الأصفر، وبعدها الجُحْفة.\nانظر: فتح الباري لابن حجر (١/ ٦٧٩)، مَشَارق الأنوار (٢/ ٥٥١)، معجم ما استعجم لأبي عبيد البكري (٤/ ١٣٥٠).\n(^٤) والكُرَاع: طرف الثَّنية، ما يمتدُّ من الثنيَّة دون سَفْحِها، أو ما اسْتطال من حَرَّتِها.\nانظر: فتح الباري لابن رجَب (٢/ ٦٠٣)، فتح الباري لابن حجر (١/ ٦٧٩)، النهاية لابن الأثير (٤/ ٢٩٧).\n(^٥) غَلْوَة: -بفتح الغين، وسكون اللام، وفتح الواو- غاية بلوغ السَّهم. الفتح (١/ ٦٧٩).\n(^٦) هذا الحديث من زيادات المصنِّف، لم يخرجه مسلم في صحيحه، وأخرجه البُخَاريُّ في صحيحه في كتاب الصلاة -باب المساجد التي على طرق المدينة .. (ص ٨٤، ح ٤٨٩)، عن إبراهيم بن المنذر، عن أنس بن عياض، عن موسى بن عقبة به.\nمن فوائد المُستخرَج: زاد المستخرِجُ حديثًا صحيحًا على صاحب الأصل (صحيح مسلم)، فكأنَّه استدراكٌ عليه.","vol":"9","page":229},{"text":"٣٦٨٢ - حدثنا ابن نَاجية، حدثنا أبو مسعود (الجَحْدَري (^١»، حدثنا (الفُضَيْل (^٢» بن سُلَيْمان (^٣)، حدثنا موسى بن عقبة، عن نافع، عن\n⦗٢٣١⦘ ابن عمر \"أنَّ رسول الله ﷺ كانَ يصلي في طَرَفِ تِلْعَةٍ (^٤) - منْ وَرَاءِ العَرْجِ (^٥) \" وأنت ذاهبٌ على رأس خمسةِ أمْيَالٍ من العَرْج في مَسْجِد الهَضْبَة (^٦)، عند ذلك المَسْجد قبرانِ أو ثلاثةٌ، على القُبور (رُضَمٌ (^٧» من حجارة عن يَمينِ الطَّريق عند\n⦗٢٣٢⦘ سَلِمَات (^٨) * ثم انْقَطَع على أبي مَسمعُودٍ * (^٩) من هنا شيءٌ، كان عبد الله يَرُوح من العَرْج بَعْد ما تَمِيلُ الشَّمس بالهَاجرة (^١٠) فيُصلّي الظُّهر في ذلك المكان (^١١).\n_________\n(^١) تصحَّف في نسخة (م) إلى \"الخدري\"، والتصويب من إتحاف المهرة (٩/ ٣٥٦).\n(^٢) تصحّف في نسخة (م) إلى \"الفضل\"، والتصويب من إتحاف المهرة (٩/ ٣٥٦).\n(^٣) النُّميري -بالنُّون، مُصغَّر- أبو سُليمان البَصْرِي.\n(^٤) تَلْعَة: بفتح التَّاء وسكون اللَّام، أرضٌ مرتفعةٌ يتردَّدُ فيها السَّيل، والجمع تِلاع.\nانظر: هَدْي السّاري (ص ٩٨)، مَشَارق الأنوار (١/ ٢٣٦).\n(^٥) العَرْج: -بفتح العين المهملة وسكون الراء وآخره جيم-: هو وادٍ فَحْلٌ من أودية الحِجَاز التِّهَامِيَّة، كانَ يَطَؤُه طَرِيق الحُجّاج من مكة إلى المدينة، جنوب المدينة على (١١٣) كيلًا.\nانظر: معجم المعالم الجغرافية في السيرة النبوية (ص ٢٠٣).\n(^٦) الهَضْبَة: - بسكون الضّاد- هي الرّابية فوق الكثيب في الارتفاع ودون الجبل، وقال صاحب العين: \"الهضبة الصخرة الراسية العظيمة وجمعها هِضَاب\"، وقيل: هو كل جبل خُلِق من صَخْرَةٍ واحدة، وقال الأصمعي: \"الهضبة الجبل ينبسط على الأرض\".\nقلتُ: لم أتمكن من تحديد موقع المسجد، وقد تقدم قول ابن حجر: \"وهذه المساجد لا يعرف منها اليوم غير مسجد ذي الحليفة، والمساجد التي بالروحاء يعرفها أهل تلك الناحية\".\nانظر: فتح الباري لابن حجر (١/ ٦٨٠، ٦٧٩)، النهاية لابن الأثير (٥/ ٦١٠)، مَشَارِقُ الأنوار (٢/ ٥٤٤).\n(^٧) رُضَمٌ: -بضم الراء، وفتح الضاد-: الحجارة الكبارُ، واحدها: رضْمة، بسكون الضاد المعجمة، في الواحد والجمع، ووقع في نسخة الأصيلي للبُخاري بالتحريْك.\nوقد تصحَّفت الكلمة في نسخة (م) إلى \"رَمْضا\"، والتصويب من صحيح =\n⦗٢٣٢⦘ = البخاري (ص ٨٤)، ومسند أحمد (٢/ ٨٧)، ولم أقف في المصادر الحديثية الأخرى على كلمة \"رمضا\" في هذا الحديث، غير هذه النسخة الخطية (م)، وهي كثيرة التصحيفات.\n(^٨) سَلَمات الطريق: أي ما يتفرع عن جوانب الطريق، والسلمات: بفتح المهملة، وكسر اللام، في أبي ذر، والأصيلي لصحيح البخاري، وفي رواية الباقين: بفتح اللام، وقيل: هي بكسرِ اللام الصخرات، وبفتحها: الشجرات.\nفتح الباري (١/ ٦٧٩)، وانظر: مَشَارِق الأنْوَار (٢/ ٤٣١).\n(^٩) لم أقف على هذه الجملة في المصادر الحديثية الأخرى التي أخرجت الحديث، ولعلَّ المقصود \"أبو مسعود الجَحْدَرِي\" راوي الحديث.\n(^١٠) الهَاجِرة: -بكسْر الجِيْم- اشتداد الحرِّ نِصفَ النهار.\nالنِّهاية لابْنِ الأَثِير (٥/ ٥٥٧).\n(^١١) هذا الحديث من زيادات المستخرِج، لم يخرجه مسلم ﵀ في صحيحه، وأخرجه البخاري في صحيحه في كتاب الصلاة -باب المساجد على طرق المدينة .. (ص ٨٤)، عن إبراهيم بن المنذر، عن أنس بن عياض، عن موسى بن عقبة به، وهو متابِعٌ قويٌّ لِفُضيل بن سُليمان، ولم يأت في لفظ البخاري قوله: \" ثم انقطع على أبي مسعود من هنا شيءٌ، كما لم أقف عليه في المصادر الحديثية الأخرى.\nمن فوائد الاستخراج:\nزاد المستخرِجُ حديثًا صحيحًا لم يخرجه صاحب الأصل (صحيح مسلم)، =\n⦗٢٣٣⦘ = فكأنَّه استدراكٌ من المستخرِج عليه.","vol":"9","page":230},{"text":"<span data-type='title' id=toc-574>باب ذكر الخبَر المبيِّن أنَّ رسول الله ﷺ كان إذا قَدِم مكَّة بات بذي طُوىً ولا يدخل مكَّة ليلًا ويصلِّي الصبح بذي طُوىً</span>","vol":"9","page":233},{"text":"٣٦٨٣ - حدَّثنا موسى بن سعيد الطَّرسُوسِي، حدثنا مسدد (^١)، حدَّثنا يحيى بن القَطَّان (^٢)، ح.\nوحدثنا يوسف (^٣)، حدثنا محمَّد بن أبي بكر (^٤)، حدثنا يحيى بن سعيد، عن عبيد الله، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ باتَ بذي طوًى حتَّى أصْبَحَ، ثمَّ دَخَل مكَّة (^٥) \".\n_________\n(^١) ابن مُسَرْهَد بن مُسَرْبَل الأسدي.\n(^٢) موضع الالتقاء مع مسلم في الإسنادين، وهو الإمام يحيى بن سَعِيد القطَّان، نُسب هنا إلى أحد أجداده، ونَسَبه كثيرون إلى \"القَطّان\" بُنُوَّةً، منهم ابن حجر في كتابه: \"مراتب الموصوفين بالتَّدليس\" (ص ٤٩، ح ١١٨).\n(^٣) ابن يعقوب بن إسماعيل الأزدي، مولاهم بصري الأصل، المشهور بالقاضي.\n(^٤) ابن علي بن عطاء بن مُقَدَّم المُقَدَّمي، أبو عبد الله البَصْري.\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب المبيت بذي طُوًى … (٢/ ٩١٩، ح ٢٢٦)، عن زهير بن حرب، وعبيد الله بن سعيد، وأخرجه البخاري في كتاب الحج -باب دخول مكة نهارًا أو ليلًا (ص ٢٥٥، ح ١٥٧٤)، عن مسدَّد، كلاهما عن يحيى بن سعيد القطَّان به، وزاد: \"وكان عبد الله يفعل ذلك\" وفي رواية ابن سعيد: حتى صلى الصبح، قال يحيى: أو قال: حتى أصبح.\nمن فوائد الاستخراج: أخرج المصنِّف الحديثَ من طريق مسدّد بن مسَرْهد، =\n⦗٢٣٤⦘ = وهو اختيار البخاري أيضًا، بينما أخرجه مسلم من طريق زهير بن حرب، وعبيد الله بن سعيد، وهما مع ثقتهما وضبطهما لا يصلان إلى درجة مسدّد في يحيى بن سعيد القطّان، قال يحيى بن سعيد القطّان: \"لو أتيت إلى مُسدّد، فحدثته في بيته لكان يستأهل\"، وقال أبو حاتم الرازي في حديث مسدد، عن يحيى القطَّان، عن عبيد الله، عن نافع، عن ابن عمر: \"كأنَّها الدَّنانير، ثم قال: كأنَّك تسمعها من النَّبِيّ ﷺ \"، ولعلَّ لأجل هذا وقع اختيار الإمام البخاري على رواية مسدَّد.\nانظر: تهذيب الكمال (٢٧/ ٤٤٧)، تهذيب التهذيب (١٠/ ١٠٨)، سير أعلام النبلاء (١٠/ ٥٩٣).","vol":"9","page":233},{"text":"٣٦٨٤ - حدثنا [أبُو] يُونس الجُمَحِي (^١) بِمدينة رسول الله ﷺ، حدَّثنا إسماعيل بن أبي (أُوَيْسٍ) (^٢)، قال: حدثني أخِي (^٣)، عن سُليمان بن بلال، عن عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ كان يبيتُ بذي طُوىً حتى يَدْخلَ مكَّة بعد أن يُصلِّي الصُّبْح (^٥) \".\n⦗٢٣٥⦘ رواه عبد الأعلى، عن هِشَام بن حَسَّان، عن عبيد الله بن عمر (^٦).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (٩/ ١٦٩)، وهو: محمد بن أحمد بن يزيد القرشي المدني.\n(^٢) هو: إسماعيل بن عبد الله بن عبد الله بن أُويس الأصْبحي، أبو عبد الله بن أبي أويس المدني.\n(^٣) هو: عبد الحميد بن عبد الله بن عبد الله الأصبحي.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) انظر تخريج الحديث السَّابق، ح / ٣٦٨٣.\n(^٦) بعد بحث وتنقيب حثيثين لم أقف على هذا الإسناد في المَصَادر الحديثية.","vol":"9","page":234},{"text":"٣٦٨٥ - وحدَّثنا إسماعيل القاضي (^١)، ويُوسُف القاضي، قالا: حدَّثَنا سليمان بن حرب، حدثنا حمَّاد بن زيد (^٢)، عن أيُّوب، عن نافع، عن ابن عمر \"كان إذا أَتَى [ذا] طُوىً بَاتَ بِها (^٣)، وإذا أصبح اغتسل، ثمَّ يأتي البَيْت وقَدْ طلعتِ الشَّمسُ، فيطُوف به ويُصلِّي ركعتين\"، وأخْبرَ \"أنَّ النَّبِيّ ﷺ لمَّا أتَى ذا طُوىً بَاتَ بِهَا حتَّى أَصْبَحَ (^٤) \".\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حمَّاد بن زَيد الأزدي مولاهم.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقوفين سقط من نسخة (م)، واستدركته من صحيح مسلم (٢/ ٩١٩)، والمصادر الحديثية الأخرى.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب المَبِيت بذي طوى .. (٢/ ٩١٩، ح ٢٢٧)، عن أبي الرَّبيع الزَّهراني، عن حمَّاد بن زيد به، وأخرجه البخاري في كتاب الحج -باب الاغتسال عند دخول مكة .. (ص ٢٥٥، ١٥٧٣) عن يعقوب ابن إبراهيم، عن ابن عُلَيّة، عن أيُّوب به.\nمن فوائد الاستخراج: في الحديث المستخرَج فوائدُ منها:\n• فيه زيادة لم ترد عند صاحب الأصل (صحيح مسلم)، وهي دخوله البيت بعد ما طلعت الشمس، وصلاته ركعتين فيه.\n• قوة إسناد المستخرِج، فالحديث عنده من طريق سليمان بن حرب عن حمَّاد، بينما هو عند صاحب الأصل (صحيح مسلم) من طريق أبي الرَّبيع الزَّهراني عن =\n⦗٢٣٦⦘ = حمَّاد، وأبو الرَّبيع مع ثقته دون سليمان بن حرب في الضبط والإتقان، فقد لازم سليمان ابن حرب حماد بن زيد تسع عشرة سنة، وقال أبو حاتم نظرا لتشدده في انتقاء المشايخ: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنه ثقة\"، وأما أبو داود الطيالسي صاحب المسند فإمام في الحديث، قال عمر بن شَبّة: \"كتبوا عن أبي داود بأصبهان أربعين ألف حديث وليس معه كتاب\".\nانظر: تهذيب التهذيب لابن حجر (٤/ ١٧٩، ١٨٠).","vol":"9","page":235},{"text":"٣٦٨٦ - حدَّثنا الصغاني، وأبو أمية، قالا: حدَّثنا روح بن عبادة (^١)، حَدَّثنا شُعبة، عن أيُّوب، عن أبي العالية البرَّاء، عن ابن عبَّاس أنَّه قال: أهلَّ رسول الله ﷺ بِالحجِّ، فقدم لأرْبَعٍ مضين من ذي الحِجَّة، فَصَلَّى الصُّبحَ بالبَطْحَاء (^٢) ثم قال: \"من شاءَ أن يَجْعلَها عُمْرةً فَلْيَجْعلْها (^٣) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) البَطْحَاء: يطلق على كل واد شَقَّه السيل فجعل أرضه كالرَّمل، والمراد بها هنا: ذو طوى، كما يتبين من الرِّوايات الأخرى، ولذا أورد المصنِّف الحديث في هذا الباب.\nانظر: مشارق الأنوار (١/ ١٧٠)، معجم المعالم الجغرافية (ص ٤٦).\n(^٣) أخرجه مسلمٌ في كتاب الحج -باب جواز العمرة في أشهر الحج (٢/ ٩١٠، ح ٢٠٠) عن إبراهيم بن دينار، عن روح به.\nمن فوائد الاستخراج:\n• العلوُّ النسبيُّ: المساواة بين المصنف والإمام مسلم في تساوي عدد =\n⦗٢٣٧⦘ = رجال إسناديهما.\n• ورد الحديث عند المستخرِج في باب غير الباب الذي أورده فيه صاحب الأصل مما يعيِّن مناسبة أخرى للحديث غير التي عند صاحب الأصل.\nانظر: نخبة الفكر (ص ١٨٠ ضمن جامع المتون)، فتح المغيث (٣/ ٢٥).","vol":"9","page":236},{"text":"٣٦٨٧ - حدثني محمد بن اللَّيث المروزي، حدثنا عبْدان (^١)، قال: حدثني أبي (^٢)، عن شُعْبَة (^٣)، بمثله (^٤).\n_________\n(^١) هو: عبد الله بن عثمان بن جَبَلة، و\"عبدان\" لقب له.\n(^٢) هو عثمان بن جَبَلة المَرْوَزِيّ، العَتَكي، مولاهم.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر تخريج الحديث السَّابق ح / ٣٦٨٦.","vol":"9","page":237},{"text":"٣٦٨٨ - حدثنا محمد بن عليّ بن داود (^١)، حدثنا سُليمان أبو داود المُباركِي (^٢)، وكان من أصحابِ الحَديث، حدَّثنا أبو (شِهَاب) (^٣)، عن\n⦗٢٣٨⦘ شعبة، عن أيُّوب (^٤)، بإسناده: \"خرجْنا مع رسول الله ﷺ نُهِلُّ بالحجِّ\" فذكر مِثْلَه (^٥).\n_________\n(^١) البَغْدَادِي، نَزِيْل مصر، المعروف بابن أُخْت غَزَال.\n(^٢) موضع الالتقاء مع مسلم، وهو سليمان بن داود المباركي، ويقال: سليمان بن محمَّد، وهو أقوى، أبو داود الواسطي، سئل أبو زرعة عنه فقال: \"سألت يحيى بن معين عنه، فقال: لا بأس به، قيل لأبي زرعة: ما قولك فيه قال: هو ثقة شيخ كان يكون ببغداد\".\nقال الحافظ ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٤/ ١١٤)، الإكمال (٧/ ٢٣٧)، اللباب (٣/ ١٥٩)، تقريب التهذيب (ت ٢٨١٧).\n(^٣) هُو الأصْغَر، واسمه: عبد ربه بن نَافِع الكِنَانِي، أبو شهاب الحنَّاط الكوفي، نزيل =\n⦗٢٣٨⦘ = المدائن ت / ١٧١ أو ١٧٢ هـ، تصحَّف في (م) إلى \"شباب\" والتصويب من إتحاف المهرة (٧/ ٦٦).\n(^٤) هو ابن أبي تَمِيمة كَيْسَان السَّخْتِيَاني.\n(^٥) أخرجه مُسْلِمٌ في كِتاب الحجّ -باب جواز العُمْرة في أَشْهر الحجّ (٢/ ٩١٠، ح ٢٠٠) عن أبي داود سليمان بن داود المباركي به.\nمن فوائد الاستخراج: تعريف أبي عوانة بأبي داود سليمان المباركي بقوله: \"وكان من أصحاب الحديث\"، ومثل هذا الكلام تزدادُ أهميته في رفع الجهالة عن الراوي إذا لم يُعدله أحد.","vol":"9","page":237},{"text":"٣٦٨٩ - حدثنا أبو داود الحراني، حدثنا أبو النُّعمان (^١)، حدَّثنا وُهَيب (^٢)، حدثنا أيُّوب، ح.\nوحدثنا حَمْدان بن عليّ (^٣)، حدَّثنا مُعلَّى بن أسد، حدَّثنا وُهَيب، عن أيُّوب، عن أبي العالية البرَّاء، عن ابن عباس قال: \"قدم النَّبِيّ ﷺ وأصحابه لأربع ليالٍ خَلَوْن من العَشْر وهم يُلَبُّون بالحجِّ، فأمرهم رسول الله ﷺ\n⦗٢٣٩⦘ أن يَجْعلوها عمْرة (^٤) \".\n_________\n(^١) موضع الالتقاء مع مسلم، وهو محمد بن الفضل السَّدُوسي، أبو النعمان البصري، لقبه عارم، تقدَّم في ح / ٣٥٧٤.\n(^٢) ابن خَالد بن عَجْلان البَاهِلِي.\n(^٣) هو: محمد بن علي بن عبد الله بن مهران البِغدادي الورَّاق، معروف بِحَمْدَان.\n(^٤) أخرجه مسلم في كتاب الحج -باب جواز العمرة في أشهر الحج (٢/ ٩٠٩)، عن هارون بن عبد الله، عن أبي النعمان محمد بن الفضل السَّدوسي به، وأخرجه البخاري في كتاب الصلاة- أبواب التقصير -باب كم أقام النَّبِيّ ﷺ في حجته؟ (ص ١٧٥، ح ١٠٨٥)، عن موسى بن إسماعيل، عن وُهَيب به.\nمن فوائد الاستخراج: ورد الحديث عند المستخرِج في باب غير الباب الذي أورده فيه صاحب الأصل (صحيح مسلم) مما يعيِّن مناسبة أخرى للحديث غير الَّتي عند صاحب الأصل.","vol":"9","page":238},{"text":"٣٦٩٠ - حدَّثنا الحسن بن أبي الربيع (^١)، أخبرنا عبد الرزاق (^٢)، عن معمر، عن أيُّوب، عنْ أبي العالية، عن ابن عبَّاس \"أنَّ رسول الله ﷺ صَلَّى بذي طُوىً الصُّبْح، وقَدِمَ لأربعٍ مضين من ذي الحِجَّة، فأمَر أصحابه أن يُحَوِّلوا حجَّهم عُمرةً إلَّا من كان معه هديٌ (^٣) \".\n_________\n(^١) هو الحسن بن يحيى بن الجَعْد أبو عَلِيّ الجُرْجَاني.\n(^٢) ابن همَّام الصَّنْعَاني، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحَجّ -باب جواز العُمرة في أشهر الحج (٢/ ٩٠٩، ح ٢٠٢) عن عبد ابن حُمَيْد، عن عبد الرزَّاق به.","vol":"9","page":239},{"text":"<span data-type='title' id=toc-575>باب ذكر الخبر المبيِّن أن رسول الله ﷺ كان إذا بلغ الحَرَم\" والعُرْش (^١) قطع التلَّبِية حتى يدْخلَ مكة، وأنه كان يُصَلِّي الغداة ثم يغتسل ثُم يدخل مكة، وبيان الخبر المبيِّن أنه ﷺ أول شيء بدأ به حين قدم مكة توضأ، ثُمَّ طاف بالبيت، وأنه كان يُلَبِّي حتَّى يرمي الجَمْرَة بَعْدَ ما يَخْرُجُ منْ مكَّة</span>\n_________\n(^١) العُرُش: -بضمِّ العين والرَّاء- قيل: اسم مكَّة، وقيل: اسمها بفتح العين وسكون الراء، وقيل: هي بيوتها لأنها عيدان تُنْصَب ويُظلَّل عليها، وهو المذكور في حديث المُتعة في الحج، في قوله: وفلان يومئذ كافر بالعُرُش.\nغريب الحديث لأبي عبيد القاسم بن سلام (٤/ ٢١)، مَشَارِق الأنوار للقاضي عياض (٢/ ٢٠٨).","vol":"9","page":240},{"text":"٣٦٩١ - م- حدثنا يوسف القَاضي، حدثنا سليمان بن حرب، حدثنا حمَّاد بن زيد، عن أيُّوب، عن نافع، أن ابن عمر \"كان إذا أتى ذا طُوىً بات بها، فإذا أصبح اغتسل ثم أتى البَيْت (وقد طلعت الشمس فَيَطُوف بِهِ (^١»، ويُصَلِّي ركعتين\" وأخبر \"أنَّ النَّبِيّ ﷺ لما أتَى ذا طُوىً بَات بِها حتَّى أصْبَح (^٢) \".\n_________\n(^١) الجملة بين القوسين تكررت في نسخة (م) خطأٌ، فتمَّ حذفها.\n(^٢) هذا الحديث مكَرَّرٌ سندًا ومتنا، تقدم برقم/ ٣٦٨٥، وعِلَّة التكرار استدلال المصنِّف =\n⦗٢٤١⦘ = به لإثبات سُنِّيَّة الاغتِسال بذي طُوى.\nمن فوائد الاستخراج: إخراج الحديث في باب غير الباب الذي أورده فيه صاحب الأصل (صحيح مسلم)، مما يعيِّن مناسبة أخرى للحديث، غير التي عند صاحب الأصل.","vol":"9","page":240},{"text":"٣٦٩٢ - م- حدَّثنا يوسف القاضي، حدثنا مُحمَّد بن أبي بكر، حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر \"أنَّ النَّبِيّ ﷺ بات بذي طُوًى حتَّى صَلَّى الصُّبْح، ثُمَّ دخل مكَّة\" وكان عبد الله يفعل ذلك، \"وأنَّ النبِيّ ﷺ كان يدخل مكَّة من الثَّنِيَّة العُلْيَا التِّي بالبَطْحَاء ويَخْرُج مِنَ الثَّنِيَّة السُّفْلَى (^٢) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هذا الحديث بسَنَده ومتنه مكَرَّر غير الشَّطر الأخير منه، تقدَّم برقم /٣٦٨٣.\nأما الشَّطر الأخير: \"وأنَّ النَّبي ﷺ كان يدخل مكَّة من الثَّنِيَّة العُلْيَا التِّي بالبَطْحَاء ويَخْرُج مِنَ الثَّنِيَّة السُّفْلَى\" فأخرجه مسلم في كتاب الحج -باب استحباب دخول مكة من الثنية العليا والخروج منها من الثنية السفلى، ودخول بلدة من طريق غير التي خرج منها (٢/ ٩١٨، ح ٢٢٣)، عن زهير بن حرب، ومحمد بن المثنى، عن يحيى القطان به، محيلا لفظ حديث القطان، على لفظ حديث عبد الله بن نمير قبله، وأخرجه البخاري في كتاب الحج -باب من أين يخرج من مكّة (ص ٢٥٦، ح ١٥٧٦) عن مسدَّد، عن يحيى القطَّان به.\nمن فوائد الاستخراج: في حديث المستخرِج بيان للمتن المُحَال به عند مسلم على متن آخر.","vol":"9","page":241},{"text":"٣٦٩٣ - حَدَّثنا أبو عبيد الله (^١)، حدَّثنا عمِّي (^٢)، قال: أخبرني عمرو بن الحارث (^٣)، عن أبِي الأسْوَد محمد بن عبد الرحمن، عن عروة قال: قدْ حجَّ رسول الله ﷺ فأخبرتني عائشة \"أنَّه أوَّل شيءٍ بدأ به حِين قَدِم مَكَّة أنَّه تَوَضَّأ ثُمَّ طَاف بِالبَيْت (^٤) \".\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي، أبو عبد الله المصري، صدوقٌ تُكُلِّم في حفظه، تغيرَّ بأخرة، وقد تابعه جماعة من الثقات الأثبات في هذا الحديث، الأمر الذي يدلُّ على تحديثه بالحديث قبلَ تغيُّره على الأرجح، تقدمت ترجمته.\n(^٢) عَمُّه: عبد الله بن وهب بن مسلم القرشي، وهو موضع الالتقاء مع مسلم.\n(^٣) ابن يعقوب الأنصاري -مولاهم- المصري، أبو أيوب.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يلزم، من طاف بالبيت وسعى، من البقاء على الإحرام وترك التحلل (٢/ ٩٠٦، ١٩٠) عن هارون بن سعيد الأيلي، والبخاري في كتاب الحج -باب من طاف بالبيت إذا قدم مكة، قبل أن يرجع إلى بيته .. (ص ٢٦١، ح ١٦١٤) عن أصبغ، وفي باب الطَّواف على وضوء (ص ٢٦٥، ح ١٦٤١) عن أحمد بن عيسى، ثلاثتهم عن عبد الله بن وهب به، في كلا الصحيحين مطوَّلا، وفيه ذكر حج أبي بكر، وعمر، وعثمان، والزبير، وعبد الله بن عمر، وأسماء بنت أبي بكر، والمهاجرين والأنصار ﵃ أجمعين.\nوأخرجه ابن خزيمة في صحيحه (٤/ ٢٠٧)، عن أبي عبيد الله أحمد ابن عبد الرحمن به.\nمن فوائد الاستخراج:\n• فيه علوٌّ نسبي: \"المساواة\"، حيث استوى عدد رجال إسناد المصنِّف مع إسناد مسلم. =\n⦗٢٤٣⦘ = • أورد المستخرِج الحديث في بابٍ غير الذي أورده فيه صاحب الأصل (صحيح مسلم)، ممَّا فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"9","page":242},{"text":"٣٦٩٤ - حدَّثنا عبَّاس الدوري، حدَّثنا هَارُون بن مَعْروف (^١)، حدَّثنا عبد الله بن وهب (^٢)، قَالَ: أخْبَرِني أبو صَخْر (^٣)، ح.\nوحدَّثنا ابْنُ أخِي ابن وهب (^٤)، قال: حدَّثني عمِّي (^٥)، قال: أخبرني أبو صَخْر، عن يَزِيدَ بن قُسَيْط (^٦)، عن عُبيد بن جُريج قال: حَجَجْتُ مع عبد الله بن عمر بين حجٍّ وعمرةٍ ثِنْتَا عَشْرَة مرَّة، فقلتُ: يا أبا عبد الرجمن، لقد رأيت منك أَرْبَع خِصَال ما رأيتُهُنَّ من أحدٍ من أصحاب رسول الله ﷺ غيْرَك، قال: وماذا يا ابن جُريج؟ قال: رأيتُك إذا أهْلَلْتَ فدَخَلْت العُرُش قطعت التَّلبِية، ورأيتك إذا طفْت بالبيت كان\n⦗٢٤٤⦘ أكثر ما تَمَسُّ من الأركان الرُّكْن اليَمَانِيَّ، ورأيتك تَحْتذي السِّبت (^٧) وهو محلوق الشَّعر، ورأيْتُك تُغيِّر بالصُّفْرة (^٨)، فقال: صدقت يا ابن جُريج \"خَرَجْتُ مع رسول الله ﷺ فلما دخل العُرُشَ قطع التَّلْبية\"، فلا تزال تَلْبِيَتِي حتى أموتَ، وطفتُ معه البيت \"فكان أكثر ما يَمَسُّ من الأَرْكَان الرُّكْنَ اليَمَانِّيَّ\"، فلا أزال أَمَسُّه أَبَدا، وهذا حِذَاؤُه يا ابن جُريج ولا أزال أحْتذيه، \"وهذا تَغْييره يا ابن جُريج ولا أزال أُغَيِّرُه أبدًا\".\nقالَ أبو عَوانة: قِصَّة الإهلال مخالفةٌ لقِصَّة سَعِيْد المَقْبُرِي (^٩).\n_________\n(^١) المَرْوَزِي، أبو عَلِيّ الخَزَّاز الضَّرِيْر ت/ ٢٣١ هـ.\nوثَّقه أبو حَاتم، وأبو زُرعة، وابن حجر.\nانظر: الجرح والتعديل (٩/ ٩٦)، تاريخ بغداد (١٤/ ١٤)، تهذيب الكمال (٣٠/ ١٠٧)، تقريب التهذيب (ت ٨١٥٤).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو حُمَيد بن زياد المدني وهو ابن أبي المُخَارِق صاحب العَبَاء، وكان حاتم ابن إسماعيل يسمّيه حميد بن صخر.\n(^٤) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القُرَشي.\n(^٥) عَمُّه: عبد الله بن وهب بن مسلم القرشي، وهو موضع الالتقاء مع مسلم.\n(^٦) هو: يزيد بن عبد الله بن قُسَيط، ابن أسامة الليثيِّ، أبو عبد الله المدني، الأعرج.\n(^٧) السِّبْت: -بكسر السين المهملة- جلود البقر المدبوغة بالقرظ، تتخذ منها النعال، أو يكون \"السُّبُت\" -بضم السين المهملة والباء الموحدة- جمع سِبْتِية -بكسر السين المهملة وسكون الباء الموحدة وكسر المثناة الفوقية- النِّعَال التي تُتَّخَذُ من جُلود البَقر المدبوغة بالقَرَظ (القِشْر الذي يُدْبَغ بِه).\nانظر: هَدْيَ السَّاري (ص ١٣٥)، مَشَارق الأنْوار (٢/ ٣٩٧)، حاشية السندي على النسائي (١/ ٨١)، شرح الزرقاني للموطأ (٢/ ٣٣٠)، شرح النووي على مسلم (٨/ ٩٥).\n(^٨) تُغَيِّر بالصُّفْرة: أي تَصْبَغُ بالوَرْسِ أو الزَّعَفْران.\nانظر: الفائق للزمخشري (٢/ ٢٨٤) لسان العرب لابن منظور (٧/ ٣٥٨)، القاموس المحيط (ص ٣٩٦)، شرح النووي على مسلم (٨/ ٣٣٤).\n(^٩) أخرجه مسلم في كتاب الحج -باب الإهلال حيث تنبعث الرَّاحلة (٢/ ٥٤٤، ح ٢٦) عن هارون بن سعيد الأيلي، عن عبد الله بن وهب، عن أبي صخر عن =\n⦗٢٤٥⦘ = يزيد بن قُسَيْطٍ به، مُحيلًا متنَه على حديث سعيد بن أبي سعيد المقبري عن عبيد بن جُريج قبلَه، وهو الحديث المتقدِّم تخريجه برقم / ٣٥٤٨، وقال: \"وساق الحديث بهذا المعنى، إلا في قصة الإهلال، فإنَّه خالف رواية المقبُري، فذكره بمعنًى سوى ذكرِهِ إيَّاه\".\nقلتُ: قصة الإهلال في حديث سعيد المقبُري جاءت بلفظ: \"ورأيتُك إذا كنت بمكَّة، أهلُّ الناس إذا رأوُا الهِلال، ولم تُهِلَّ أنت حتى يكون يوم التَّروية … وأما الإهلال فإني لم أر رسول الله ﷺ يُهِلُّ حتَّى تَنْبَعِثَ به راحلتُه\"، بينما جاءت قِصَّة الإهلال في حديث يزيد بن قُسَيْط على خلاف تلك بِلَفْظ: \"رأيتُك إذا أهْلَلْتَ فدَخَلْت العُرُش قطعتَ التَّلبِية … خَرَجْتُ مع رسول الله ﷺ فلما دَخَل العُرُشَ قطع التُّلْبية\"، ويظهر -والله أعلم- أن هذا الموضع من حديث يزيد بن قُسَيْط غيرُ محفوظ، وذلك لما يلي:\n١ - تصرُّف الإمام مسلم يوحي أن تلك اللفظة معلولة، حيث قدَّم حديث سعيد بن أبي سعيد المقبُري في الباب، ثم أردفه بحديث يزيد بن قسيط عن عبيد بن جُريج، ولم يذكُر لفظه، بل أحال متنه على حديث المقبري، ونبَّه على مخالفة يزيد بن قسيط للمقبري في قِصَّة الإهلال، قال المعلِّمي ﵀ في الأنوار الكاشفة (ص ٢٣٠): \"من عادة مسلم في صحيحه أنه عند سياق الروايات المتفقة في الجملة، يقدم الأصح فالأصح، فقد يقع في الرواية المؤخرة إجمال أو خطأٌ فتبينه الرواية المقدمة\".\n٢ - أن مسلمًا لو كان يرى قصة يزيد بن قُسَيط في الإهلال محفوظةً، لذكر لفظها، واعتبرها زيادة ثقة، ولكنَّه لم يذكر القِصة المخالفة لحديث سعيد، وإنما نبَّه على المخالفة فقط. =\n⦗٢٤٦⦘ = ٣ - اختيار البخاري ﵀ لحديث سعيد المقبري، فأخرجه في صحيحه في كتاب الطهارة -باب غسل الرجلين في النَّعْلين (ص ٣٣)، عن عبد الله بن يوسف، وفي كتاب اللباس -باب النِّعال السِّبتية- (ص ١٠٣١) عن القعنبي، كلاهُما عن مالك عن سعيد به.\n٤ - إخراج مالك لحديث المقبري في موطئه. الموطأ (٢/ ٤١٨ - ٤١٩).\n٥ - حديث يزيد بن قُسَيْط تفرَّد به عنه أبو صَخْر حُميْد بن زياد، حيث لم أقف لأبي صخرٍ على متابعٍ عن يزيد بن قُسَيط، وأبو صَخْر كما تقدَّم في ترجمته مُتكلَّم فيه، ولعلَّ الخطأ منه حيث دخل عليه حديث في حديث، حيثُ جاءت أحاديث أخرى فيها الأمر بقطع التَّلبية عند الوصول إلى بيوتات مكَّة، بينما حديث سعيد المقبري رواه عنه مالك، بسنَد نظيف، ولذا اختاره البُخاري فأخرجه في صحيحه.\nمن فوائد الاستخراج: في حديث المستخرج عدة فوائد، منها:\n• في حديث المستخرِج بيان للمتن المحال به على المتن المحال عليه عند مسلم.\n• تحديد موضع العلَّة في الحديث.\n• تعليق المستخرِج على الحديث، وبيانه مخالفة حديث يزيد بن قسيط لحديث سعيد بن أبي سعيد المقبري، المتقدم برقم / ٣٥٤٨.\n• إيراد المستخرِج للحديث في باب غير الباب الذي أورده فيه صاحب الأصل، مما يعيِّن مناسبة أخرى للحديث، غير التي عند صاحب الأصل (صحيح مسلم).","vol":"9","page":243},{"text":"٣٦٩٥ - حدَّثنا أبو داود الحراني، وعبَّاس (^١)، والصَّغاني، قالوا:\n⦗٢٤٧⦘ حدثنا أبو عاصم (^٢)، عن ابن جُريج (^٣) قال: أخبرنِي عطاء قال: وأخبرِني ابْنُ عَبَّاس أن الفَضْل أخبره \"أنَّ النَّبِيّ ﷺ لَمْ يَزَلْ يُلبِّي حتَّى رَمَى الجَمْرَة (^٤) \".\n_________\n(^١) هو: عبَّاس بن مُحَمَّد بن حاتِم الدوري البغدادي.\n(^٢) الضحَّاك بن مَخْلَد بن الضَحَّاك الشيباني.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب: استحباب إدامة الحاج التَّلبِيَة حتى يشرع في رمي جمرة العقبة يوم النَّحر (٢/ ٩٣١، ح ٢٦٧) عن ابن راهويه، وعلي بن خَشْرم، كلاهما عن عيسى بن يونس، عن ابن جُريج به، وأخرجه البخاري في كتاب الحج -باب التَّلبية والتَّكبير غداة النَّحر حتَّى يَرْمي الجَمْرَة، والارتداف في السَّير (ص ٢٧٣، ١٦٨٥) عن أبي عَاصِم الضَّحَّاك بن مخلد به.\nمن فوائد الاستخراج: العلوُّ النسبي: المساواة، لتساوي عدد رجال إسناديهما.","vol":"9","page":246},{"text":"٣٦٩٦ - حدثني عمار بن رجاء، حدثنا محمد بن بكر البُرْسَاني، أخبرنا ابن جُريج (^١) قال: أخبرني عطاء قال: أخبرني ابن عباس أن النَّبِيّ ﷺ أرْدَفَ الفضل بن عبَّاسٍ، قال عطاء: فأخبرني ابن عبَّاسٍ أنَّ الفضل أخبره \"أنَّ النَّبِيّ ﷺ لَمْ يزلْ يُلَبِّي حتَّى رَمَى جَمْرَة العَقَبَة (^٢) (^٣) \".\nرواه عيسى بن يونس، عن ابن جُريج (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر تخريج الحديث قبله ح / ٣٦٩٥.\n(^٣) تكرَّر هذا الحديث بسنده ومتنه في هذا الموضع سَهْوًا، فتمَّ حذفُ الثاني منهما.\n(^٤) وصله مسلم في كتاب الحج -باب: استحباب إدامة الحاج التَّلبِيَة حتى يشرع في رمي جمرة العقبة يوم النَّحر (٢/ ٩٣١، ٢٦٧) عن ابن راهويه، وعلي بن خَشْرم، كلاهما =\n⦗٢٤٨⦘ = عن عيسى بن يونس، عن ابن جُريج به.","vol":"9","page":247},{"text":"<span data-type='title' id=toc-576>باب بَيانِ الطريق الذي منْه دخَلَ النَّبِيّ ﷺ مكَّة والطَّريق الذي منْهُ خَرَجَ والرُّخْصَةُ في دُخُولِ مَكَّة بغير إِحْرام لعِلَّةٍ تَحْدُثُ</span>","vol":"9","page":248},{"text":"٣٦٩٧ - حدَّثنا عيسى بن أحمد العَسْقَلاني، حدَّثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن هِشام بن عروة (^١)، عن أبيه، عن عائشة \"أنَّ رسول الله ﷺ دخل عام الفَتْحِ من كَداءٍ (^٢) أعلَى مكَّة (^٣) \". وكانَ\n⦗٢٥٠⦘ عروة أكثرَ ما يَدخلُ من كُدَىً (^٤)، وكانتْ أَقْربها إلى منْزلِه.\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) كَدَاء: -بفتح الكاف والمدّ-: هو ما يعرف اليوم بريعِ الحُجون، يدخل طريقه بين مقبرتي المعلاة، ويفضي من الجهة الأخرى إلى حي العتيبية وجرول.\nانظر: المعالم الجغرافية في السيرة النبوية (ص ٢٦٢).\n(^٣) أخرجه الإمام مسلم في كتاب الحج -باب استحباب دخول مكة من الثنية العليا، والخروج منها … (٢/ ٩١٩، ح ٢٢٥)، عن أبي غريب، عن أبي أسَامة حمَّاد بن أسامة، عن هشام به، وأخرجه البخاري في كتاب الحج -باب: من أين يخرج من مكة؟ (ص ٢٥٦، ح ١٥٧٩) عن أحمد بن عيسى، عن ابن وهب عن عمرو بن الحارث به.\nهذا الحديث اختلف فيه على هشام وصلًا وإرسالًا:\nفرواه سُفيان بن عيينة، وعمرو بن الحارث، وحفص بن ميسرة ثلاثتهم (كما عند البخاري ص ٢٥٦، ٧٢٦) عن هشام به موصولًا.\nورواه حاتم بن إسماعيل، ووهيب بن خالد (كما عند البخاري أيضًا ص ٢٥٦، =\n⦗٢٤٩⦘ = ٧٢٦) عن هشام به مرسلًا، فلم يُسمّوا عائشة ﵂.\nواختلف على أبي أسامة، فرواه عثمان بن أبي شيبة (كما عند المصنِّف برقم ٣٧٠٠) ومحمود بن غيلان (كما في صحيح البخاري ٢٥٦)، وأبو كريب (كما عند مسلم ٢/ ٩١٨)، والإمام أحمد (كما في مسنده ٦/ ٥٨)، عن أبي أسامة متصلًا موصولًا، ورواه عبيد بن إسماعيل (كما في صحيح البخاري ص ٧٢٦) عن أبي أسامة عن هشام به مرسلًا.\nقال ابن حجر في الفتح (٣/ ٥١٢): \"اختلف على هشام بن عروة في وصل هذا الحديث وإرساله، وأورد البخاري الوجهين مشيرًا إلى أن رواية الإرسال لا تقدح في رواية الوصل، لأن الذي وصله حافظ، وهو ابن عيينة، وقد تابعه ثقتان، ولعله إنما أورد الطريقين ليستظهر بهما على وهْم أبي أسامة\".\nمن فؤائد الاستخراج: أخرج المصنِّف هذا الحديث بسند صحيح متصل من طريق عمرو بن الحارث عن هشام بن عروة، وقد اختاره البخاري أيضًا، بينما هو عند مسلم من طريق أبي أُسَامة، وقد اختلف عليه في سند الحديث ولفظه، فأخرج البخاري في كتاب المغازي -باب دخول النَّبِيّ ﷺ من أعلى مكَّة (ص ٧٢٦)، عن عبيد بن إسماعيل، عن أبي أسامة، عن هشام، عن أبيه مرسلًا، ورواه محمود بن غيلان كما عند البخاري (ص ٢٥٦) عن أبي أسامة بلفظ: \"دخل عام الفتح من كَداءٍ، وخرج من كُدًا من أعلى مكة\".\nقال ابن حجر في الفتح: \"كذا رواه أبو أسامة فقلبه، والصواب ما رواه عمرو وحاتم عن هشام: \"دخل من كَدَاء من أعلى مكة\"، ثم ظهر لي أنَّ الوهْمَ فيه ممن دون أسامة، فقد رواه أحمد عن أبي أسامة على الصواب\".\nانظر: مسند أحمد (٦/ ٥٨)، فتح الباري (٣/ ٥١٢). =\n⦗٢٥٠⦘ = قلتُ: فقد انتقى مسلم ﵀ الرواية المحفوظة سندًا ومتنًا عن أبي أسامة وأودعها كتابه، وإنما أخرج البخاري طريق محمود بن غيلان عن أبي أسامة المرسلة ليستظهر بها على وهم أبي أسامة أو من دونه في لفظ الحديث حسب ما تقدم من كلام ابن حجر.\n(^٤) قال الإمام النووي: \"اختلفوا في ضبط كَدَاء هذه، قال جمهور العلماء بهذا الفن: \"كداء بفتح الكاف وبالمد، هي الثنية بأعلى مكَّة، وبالقصر هي التي بأسفل مكة، وكان عروة يدخل من كليهما، وأكثر دخوله من كَداء، بفتح الكاف فهذا أظهر، وقيل: بالضم، ولم يذكر القاضي غيره\".\nقلتُ: يظهر من سياق الحديث وكلام هِشَام أن المقصود من اللفظة الثانية، \"كُدًا\"، هي التي بالضم والقصر: ثَنِيَّة تقع أسفل مكَّة كما تقدَّم، كما وردت في المصادر الحديثية الأخرى.\nقال الحافظ ابن حجر في قوله: \"وأكثر ما يدخل من كُدا\": \"بالضم والقصر للجميع\".\nوقال معلِّقًا على كلام هشام: \"فيه اعتذار هشام لأبيه، لكونه روى الحديث وخالفه؛ لأنه رأى أن ذلك ليس بحتم لازم .. وكثيرًا ما يفعل غيره بقصد التيسير\".\nانظر: شرح مسلم للنووي (٩/ ٨)، فتح الباري (٣/ ٥١٢).","vol":"9","page":248},{"text":"٣٦٩٨ - حدثنا عَمَّار (^١)، حدَّثنا الحميدي، حدثنا سُفيان (^٢)، حدثنا هِشام بن عروة، عن أبيه، عن عائشة \"أنَّ النَّبِيّ ﷺ دخل من أعْلَى مكَّة\n⦗٢٥١⦘ وخَرَج من أسْفَلِها (^٣) \".\n_________\n(^١) هو: عمَّار بن رجاء التَّغْلِبي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلمٌ في كتاب الحج -باب استحباب دخول مكة من الثَنِيَّة العليا … (٢/ ٩١٨، ح ٢٢٤) عن محمد بن المثَنَّى، وابن أبي عمر، عن ابن عيينة به، وأخرجه البخاري في كتاب الحج -باب من أين يدخل مكة؟ (ص ٢٥٦، ح ١٥٧٧) عن الحُميدي ومحمد بن المثنَّى به، وانظر ح / ٣٦٩٧.\nمن فوائد الاستخراج: قوَّة إسناد المستخرِج أبي عوانة، حيث أخرج الحديث من طريق الحُميدي، عن سفيان بن عيينة، بينما الحديث في صحيح مسلم من طريق ابن المثنى، وابن أبي عمر، عن ابن عيينة، وهُمَا مع ثقتها لا يصلان إلى درجة الحُميدي في ابن عيينة، قال أبو حاتم الرازي: \"هو أثبت الناس في ابن عيينة، وهو رئيس أصحابه\"، وقال محمد بن عبد الرحمن الهروي: \"قدمت مكة عقب وفاة ابن عيينة، فسألت عن أجل أصحابه، فقالوا: الحميدي\".\nولذا اختار البخاري طريق الحميدي عن سفيان، فأخرجها في صحيحه.\nانظر: تهذيب التهذيب (٥/ ٢١٥).","vol":"9","page":250},{"text":"٣٦٩٩ - حدثنا أبو داود السِّجْزي (^١)، حدَّثنا (ابن) (^٢) المُثنَّى (^٣)، حدثنا سفيان (^٤)، بإسناده \"أنَّ النَّبِيّ ﷺ كان إِذَا دخلَ مكَّة دخلَ من\n⦗٢٥٢⦘ أعْلاها وخرجَ من أسْفَلِها (^٥) \".\n_________\n(^١) هو: سُليمان بن الأشعث السِّجِسْتاني، صاحبُ السُّنن، والحَديثُ في سُنَنِه (ص ٢١٦).\n(^٢) تصحَّف في نسخة (م) إلى \"أبو\"، والتَّصويب من إتحاف المهرة (١٧/ ٣٣٠).\n(^٣) موضع الالتقاء مع مسلم، وهو محمد بن المثنى بن عبيد العنزي، أبو موسى البصري.\n(^٤) هو: ابن عُيَيْنَة.\n(^٥) انظر تخريج ح / ٣٦٩٧، ٣٦٩٨.\nمن فوائد الاستخراج: لفظ المصنِّف يحتوي معنىً زائدًا على لفظ مسلم، فلفظ المصنِّف يدلُّ على الاستمرار والمداومة لدخول \"كان\" على الفعل المضارع، بينما جاء الحديث عند مسلم خاليًا عن معنى الاستمرار والمداومة بلفظ: \"لما جاء إلى مكَّة، دخلها من أعلاها، وخرج من أسفلها\"، ولفظ المصنِّف أخرجه أبو داود كما تقدَّم عن ابن المُثَنَّى، عن سفيان بن عيينة به، وهو لفظ صحيح.","vol":"9","page":251},{"text":"٣٧٠٠ - حدثنا أبو داود (^١)، حدثنا عُثْمان بن أبي شيبة، حدثنا أبو أُسَامَة (^٢)، عن هشامٌ، بهذا الحديث، وقال: \"عامَ الفَتْح دخل النَّبِيّ ﷺ من كَدَاءٍ من أعلى مكَّة ودخل في العُمْرةِ من كُدَىً (^٣) \".\n_________\n(^١) هو: أبو داود السِّجستاني صاحب السُّنن، ولم أقف في المطبوع من سننه على طريق عثمان بن أبي شيبة، عن أبي أسامة عن هشام، وإنما الذي عنده، عن هارون بن عبد الله، عن أبي أسامة، عن هشام به.\nانظر: سنن أبي داود في كتاب المناسك -باب دخول مكة (ص ٢١٦، ح ١٨٦٨).\n(^٢) حماد بن أسامة، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلمٌ كما تقدَّم في كتاب الحجِّ -باب استحباب دخول مكة من الثنية العليا .. (٢/ ٩١٨، ح ٢٢٥) عن أبي غريب عن أبي أُسامَة به، وأخرجه البخاري في كتاب الحج -باب من أين يخرج من مكَّة؟ (ص ٢٥٦، ح ١٥٧٨) عن محمود بن غَيْلان، عن أبي أسامة به، وانظر ح / ٣٦٩٧.\nمن فوائد الاستخراج: فيه زيادة صحيحةٌ لم ترد عند صاحب الأصل (صحيح مسلم)، وهي قوله: \"ودخل في العُمرة من كُدًى\".","vol":"9","page":252},{"text":"٣٧٠١ - حدثنا أبو الحسن المَيْمُوني (^١)، وعمَّار، قالا: حدثنا محمد بن عبيد (^٢)، حدثنا عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ كان يدخل مكة من ثَنِيَّة (^٤) العُلْيا ويخرج من ثَنِيَّة السُّفْلى (^٥) \".\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) هو: ابن أبي أمية الطَّنَافِسي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) هكذا في نسخة (م)، بدون الألف واللام، بإضافة: \"ثنية\" إلى \"العُليا\"، وهو صحيحٌ من الناحية اللغويَّة، فظاهره إضافة الموصوف إلى صفته، ويؤول على حذف المضاف إليه الموصوف بتلك الصفة، فيكون أصل الجملة: ثنية مكَّة العليا، وثنيَّة مكة السُّفلى، وهذا كقولهم: \"حبة الحمقاء وصلاة الأولى\"، والأصل: حبة البقلة الحمقاء، وصلاة الساعة الأولى، فالحمقاء: صفة لبصلة، لا للحبة، والأولى صفة للساعة، لا للصلاة، ثم حذف المضاف إليه -وهو البقلة، والساعة- وأقيمت صفته مقامه، فصار: \"حبة الحمقاء، وصلاة الأولى\" فلم يضف الموصوف إلى صفته، بل إلى صفة غيره.\nانظر: شرح ابن عقيل (٢/ ٤٩).\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب دخول مكة من الثنية العليا .. (٢/ ٩١٨) عن أبي بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، كلاهما عن عبد الله بن نمير، عن عبيد الله به، وعن زهير بن حرب، ومحمد بن المثنى، عن يحيى القطان، عن عبيد الله به، وأخرجه البخاري في كتاب الحج -باب من أين يخرُج من مكّة؟ (ص ٢٥٦، ح ١٥٧٦)، عن مسدّد عن يحيى القطَّان، عن عبيد الله به. =\n⦗٢٥٤⦘ = من فوائد الاستخراج: فيه علوٌّ نسبيٌّ، حيث استوى عدد رجال إسناد المصنِّف جمع إسناد مسلم.","vol":"9","page":253},{"text":"٣٧٠٢ - حدثنا أبو داود السِّجْزي (^١)، حدثنا عبد الله بن جعفر البَرْمَكِيّ (^٢)، حدثنا مَعْنٌ (^٣)، حدَّثنا مالكٌ، عن نافعٍ (^٤)، عن ابن عمر، عن النَّبِيّ ﷺ، بمثل ذلك (^٥).\n_________\n(^١) هو: سليمان بن الأشعثْ السِّجِسْتاني، صاحب السُّنن، والحديث في سننه (ص ٢١٦، ١٨٦٦).\n(^٢) ابن يحيى بن خالد بن بَرْمك البرمكي، أبو محمد، \"ثقة\". التقريب (ت ٣٦٠٤).\n(^٣) هو: معن بن عيسى بن يحيى، الأشْجَعِي مولاهم، أبو يحيى المدني القَزَّاز، قال أبو حاتِم: \"هو أثبت أصحاب مالكٍ وأوثقُهم\"، أخرج له الجماعة.\nانظر: الجرح والتعديل (٨/ ٢٧٧)، تقريب التهذيب (ت ٧٦٨٢).\n(^٤) موضع الالتقاء مع مسلم، انظر ح / ٣٧٠١.\n(^٥) أخرجه البخاري في كتاب الحج -باب من أين يدخل مكَّة؟ (ص ٢٥٦)، عن إبراهيم بن المنذر، عن معنٍ به، وانظر ح / ٣٧٠١.","vol":"9","page":254},{"text":"٣٧٠٣ - حدثنا إبراهيم بن محمد بن أبي الجَحِيْم (^١)، حدثنا\n⦗٢٥٥⦘ هارون بن موسى (^٢)، حدثنا عبد الله بن الحارث (^٣)، عن عبيد الله (^٤)، عن نافع، عن ابن عمر \"أنَّ النَّبِيّ ﷺ كان يدخل من أعلى مكَّة ويَخْرُج من أسْفَلِها (^٥) \".\n_________\n(^١) هو: إبراهيم بن محمد بن إسحاق بن أبي الجحيم -بفتح الجيم وكسر الحاء المهملة- أبو بكر البصري، الصَّيرفي، جاء بكنيته في تهذيب الكمال في ترجمة هارون بن موسى بن أبي علقمة (٣٠/ ١١٤)، وكذا في ترجمة عبد الله بن عبد الوهاب الحجي.\nقال فيه للدَّارقطني: \"لا بأس به، غَلِطَ في أحاديث\"، وذكره ابن حبَّان في الثقات.\nانظر: سؤالات الحاكم الدارقطني (ح ٤٤)، الثقات لابن حبان (٨/ ٨٨)، الإكمال لابن ماكولا (١/ ٥١).\n(^٢) هو: هارون بن موسى بن أبي عَلْقَمة عبد الله بن محمد الفَرَوي المدني، \"لا بأس به\" ت / ٢٥٣ هـ، وله نحو ثمانين سنة. التقريب (ت ٨١٥٧).\n(^٣) ابن عبد الملك القرشي المخزومي، أبو محمد المكي.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) انظر تخريج ح / ٣٧٠٢، ٣٧٠١.","vol":"9","page":254},{"text":"٣٧٠٤ - حدَّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا (^١) أخبره، ح.\nوحدثنا أبو أمية، حدَّثنا بِشْر بن عُمَر، حدثنا مالك، عن ابن شهابٍ، عن أنسٍ: \"أنَّ النَّبِيّ ﷺ دخل مكَّة عام الفتح وعلى رأسه المِغْفَر (^٢) \"، فلما نَزعه جاءه رجلٌ (^٣) فقال: يا رسول الله، ابنُ خَطَلٍ (^٤)\n⦗٢٥٦⦘ مُتَعَلِّقٌ بِأَسْتار الكعبة، فقال: \"اقتُلوه\" قال مالك: \"ولم يكن رسول الله ﷺ يومئذ مُحْرِمًا\" (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين، والحديث في موطئه (٢/ ٦١٨ - ٦٢١).\n(^٢) المِغْفَر: -بكسر الميم، وسكون الغَيْن المعجمة، وفتح الفاء-: هو ما يجعل من الزَّرْد على الرأس مثل القُلنسوة، لِستْر الرأس ووقايته من الأذى.\nانظر: غريب الحديث للهروي (٣/ ٣٤٨)، هدي الساري (ص ١٧١).\n(^٣) لم أقف على اسم الرجل، ويظهر من روايات المغازي أنه من بني كعبٍ.\nمغازي الواقدي (١/ ٨٢٥)، سبل الهدى والرشاد للصالح الشَّامي (٥/ ٣٣٩).\n(^٤) هو: عبد الله بن خطل، وقيل في اسمه غير ذلك، رجل من بني تيم بن غالب كان =\n⦗٢٥٦⦘ = مسلمًا فبعثه رسول الله ﷺ مصدِّقا، وكان معه رجل مسلم يخدُمه فأمره أن يصنع له طعامًا ونام، فاستيقظ ولم يصنع له شيئًا فَعَدا عليه فقتله، ثم ارتدَّ مشركًا، وكانت له قينتان تغنِّيان بهجاء رسول الله ﷺ فأمر بقتلهما معه، فقتلت إحداهما وهربت الأخرى حتى استؤمن لها رسول الله ﷺ فأمَّنها، ولما قيل لرسول الله ﷺ لما يوم فتح مكة: إن ابن خطل متعلق بأستار الكعبة، فقال: \"اقتلوه\"، فقتله سعيد بن حريث المخزومي، وأبو برزة الأسلمي اشتركا في دمه.\nانظر: التمهيد لابن عبد البر (٦/ ١٥٧)، الاكتفاء بما تضمنه من مغازي رسول الله والثلاثة الخلفاء (٢/ ١٨٦).\n(^٥) أخرجه مسلم في كتاب الحج -باب جواز دخول مكَّة بغير إحرام، (٢/ ٩٨٩، ح ٤٥٠) عن عبد الله بن مسلمة القعنبي، ويحيى بن يحيى، وقتيبة بن سعيد، وأخرجه البخاري في كتاب الحج -باب دخول الحرم ومكة بغير إحرام (ص ٢٩٨، ح ١٨٤٦) عن عبد الله بن يوسف، وفي كتاب الجهاد -باب قتل الأسير وقتل الصبر (ص ٥٠٣، ٣٠٤٤) عن إسماعيل بن أبي أويس، وفي كتاب المغازي -باب أين ركز النَّبِيّ ﷺ الراية يوم الفتح؟ (ص ٧٢٤، ح ٤٢٨٦) عن يحيى بن قزعة، وفي كتاب اللباس -باب المغفر (ص ١٠٢٥، ٥٨٠٨) عن أبي الوليد، سبعتهم عن مالكٍ عن نافع به، وأخرجه ابن خزيمة في مسنده (٤/ ٣٥٥) عن يونس بن عبد الأعلى به.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة صحيحة لا توجد عند صاحب الأصل، أخرجها البخاري في صحيحه من رواية يحيى بن قزعة المتقدم، وهي قوله: \"قال مالك: ولم يكن رسول الله ﷺ يومئذ محرمًا\".","vol":"9","page":255},{"text":"٣٧٠٥ - حدثنا محمد بن عبد الله بن مَيْمُون الإِسْكَنْدَرَانِي (^١)، حدَّثنا الوَليد بن مسلم (^٢)، عن مالك بن أنس (^٣)، عن ابن شِهاب، عن أنسٍ قال: \"دخلَ النَّبِيّ ﷺ يوم فتح مكَّة وعلى رأسه المِغْفَر (^٤) \".\n_________\n(^١) هو: أبو بكر الإِسْكَنْدَرَاني.\n(^٢) القُرَشِي مولاهم، أبو العبَّاس الدِّمَشْقِي.\nصرح بالتحديث عن مالك عند الطَّحاوي (٣/ ٣٢٩)، وابن حبان (٩/ ٣٧)، وغيرها، وتنتفي تهمة التَّسوية عنه برواية جمع كبير من الثِّقات هذا الحديث عن مالك بمثل إسناد الوليد بن مسلم عنه.\n(^٣) موضع الالتقاء مع مسلم، والحديث في موطئه (٢/ ٦١٩) برواية يحيى اللَّيثي عنه وفي لفظه: \"عام الفتح\"، وانظر تخريج ح / ٣٧٠٤.\n(^٤) أخرجه ابن حبان في صحيحه (٩/ ٣٧)، عن سعيد بن عبد العزيز الحلبي، عن عبد السلام بن إسماعيل الدمشقي، عن الوليد بن مسلم به.\nمن فوائد الاستخراج: دقَّةُ لفظِ المصنِّف، حيثُ حُدِّد فيه التوقيت بـ \"يوم فتحِ مكَّة\" بينما حُدّد في لفظ مسلمٍ بـ \"عامِ الفتح\"، وكلاهما صحيح فإن أوَّلهما يدخل تحت ثانيهما، وتابع الوليد على لفظة: \"يوم الفتح\" عن مالك؛ يحيى بن قَزَعة عند البُخاري (ص ٧٢٥، ح ٤٢٨٦)، هشام بن عمار وسويد بن سعيد عند ابن ماجه (السُّنن ص ٤٧٧، ح ٢٨٠٥).","vol":"9","page":257},{"text":"٣٧٠٦ - حدَّثنا موسى بن عِيْسَى بن المُنذر الحِمْصِيُّ إمامُ\n⦗٢٥٨⦘ مَسْجِد (^١)، حدثنا محمد بن مُصَفَّى (^٢)، حدثنا محمَّد بن حَرْب (^٣)، عن ابن\n⦗٢٥٩⦘ جُريج قال: حدَّثنا مالك بن أنس (^٤)، عن الزُّهري، عن أنسٍ أنَّه حدَّثه \"أنَّه رأى رسول الله ﷺ وعلى رأسه المِغْفَر زَمَنَ الفَتْحِ (^٥) \".\n_________\n(^١) أبو عمرو السُّلَمِيّ، ت / ٢٨٠ هـ.\nقال الإمام الذهبِيُّ عنه في تاريخ الإسلام (٢١/ ٣١٢): \"قد قال عنه النسائي: ليس بثقة\"، وأورده الحافظ ابن حجر في لِسَانِ الميزان (٧/ ١٢٢) وقال: \"وكتب النسائي عنه، وامتنع من الرواية عنه، قال حمزة الكِنَانِي: \"سألتُ النَّسَائي عنه فقال: حمصِي لا أحدث عنه شيئًا ليس هو شيئًا\"\".\nقُلت: يظهرُ من كلام النسائي أنَّ ضعفَه شديد، فإسناده ضعيف جدًّا، وقد تابعه جمع من الرُّواة عن محمد بن المُصَفَّى كما عند ابن حبَّان في صحيحه (٩/ ١١٥)، وهم: عبد الله بن محمد بن سَلْم، وعمر بن محمد بن بُجَير، ومحمد المُعَافَى، والحَسَن بن سفيان، وأبو عروبة، كلُّهم عن ابن المصفَّى به، على أنَّ المُتابعة لا تنفعُ إسناده في هذه الحالة، فيقال: ثبتَ الحديثُ من طرقٍ أخرى عن ابن المُصَفَّى به.\n(^٢) ابن بُهْلُول أبو عبد الله القُرَشِي الحِمْصِيّ، ت / ٢٤٦ هـ.\nقال أبو حاتم: \"صدوق\"، وقال صالح بن جَزَرة: \"حدّث بمناكير، وأرجو أن يكون صدوقًا\"، وأنكر عليه أحمدُ حديثًا واحدًا.\nقال الذَّهبي: \"كان ثقةً\"، وقال ابن حجر: \"صدوق له أوهام، وكان يدلِّس\".\nقلتُ: تابعه ثِقَةٌ (جعفر بن أحمد بن صالح) عن محمَّد بن حرب، عند الخطيب في تاريخ بغداد (٧/ ٢٠٤)، فدَلَّ على ضبطِه الحديثَ وعدم وهْمِه فيه.\nانظر: الجرح والتعديل (٨/ ١٠٤)، ميزان الاعتدال (٤/ ٤٣)، تهذيب التهذيب (٩/ ٤٦٠)، تقريب التهذيب (ت ٧٠٩٥).\n(^٣) الخَوْلَاني، أبو عبد الله الحِمصِيّ، الأَبْرَش، ت / ١٩٤ هـ. =\n⦗٢٥٩⦘ = قال الإمام أحمد: \"ليس به بأس\"، ووثَّقه ابن معين، والعِجْليّ، والنَّسائي.\nانظر: تاريخ الدارمي (ص ٨٠)، تاريخ الثقات للعجلي (٤٠٢)، التعديل والتجريح للباجي (٢/ ٦٢٨)، تهذيب الكمال (٢٥/ ٤٤)، تقريب التهذيب (ت ٦٥١٢).\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح /٣٧٠٤.\n(^٥) أخرجه ابن حبان في صحيحه (٩/ ١١٥) عن عبد الله بن محمد بن سَلْم، وعمر بن محمد بن بُجَير، ومحمد المُعَافَى، والحَسَن بن سفيان، وأبو عروبة، كلُّهم عن ابن المصفَّى به، وأخرجه الخطيب البغدادي في تاريخه (٧/ ٢٠٤) بسنده عن جعفر بن أحمد بن عاصم، عن محمد بن حرب، وفي (١/ ٢٦٢) أيضًا بسنده عن إسماعيل بن الفضل البلخي، عن مكي بن إبراهيم، عن ابن جريج به.\nمن فوائد الاستخراج: يُعَدُّ حديث المستخرِج من رواية الأكابر عن الأصَاغر، حيثُ رواه ابن جريج عن مالك، وابن جريج أسنُّ من مالك وأقدم وفاة منه، حيث توفي سنة ١٤٦ هـ، بينما توفي مالك سنة ١٧٩ هـ، فهو من النوع الذي يكونَ الراوي فيه أقدمَ طبقةً وأكبرَ سنًّا منَ المرويِّ عنة، ولهذا أورد هذا الحديث محمد بن مخلد المروَزِي في كتابه: \"ما رواه الأكابر عن مالك بن أنس\" (ص ٥٣)، وانظر شرح التَبْصرة والتَّذكرة للعراقي (٣/ ٦٤)، عند شرحه البيت ح ٨٣١.","vol":"9","page":257},{"text":"٣٧٠٧ - حدَّثنا أبو إسماعِيل (^١)، حدَّثنا الحميدي (^٢)، حدثنا\n⦗٢٦٠⦘ سُفيان (^٣)، قال: حدثنا مالك بن أنس (^٤)، بإِسْنَاده \"أن النَّبِيّ ﷺ دخل مكَّة وعلى رأسه المِغْفَرُ (^٥) \".\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلَمِي، أبو إسماعيل التِّرْمِذِي.\n(^٢) الحديثُ في مُسْنَدِه (٢/ ٥٠٩) عن سفيان بن عيينة به.\n(^٣) هو: ابن عيينة الهِلالي المكِّي.\n(^٤) موضع الالتقاء مع مسلم، والحديث في موطئه (٢/ ٦١٩)، وانظر تخريج ح / ٣٧٠٤ والأحاديث التي بعده.\n(^٥) أخرجه النَّسائي في كتاب الحج (ص ٤٤٤، ح ٢٨٦٨) عن عبيد الله بن فَضَالة، عن الحُميدي به، وانظر أحاديث الباب: ٣٧٠٤، ٣٧٠٥، ٣٧٠٦.","vol":"9","page":259},{"text":"٣٧٠٨ - (*حدثنا*) (^١) يعقوب بن سُفيان (^٢)، ومحمد بن النُّعمان بن بَشير المَقْدِسِي (^٣)، قالا: حدثنا إسماعيل بن أبي أُوَيس (^٤)، قال: حدثنا أبِي (^٥)، قال: أخبرني محمد بن مسلمٍ (^٦) أنَّ أنس بن مالك أخبره \"أنَّه رأى رسول الله ﷺ عامَ الفَتْحِ دخل مكَّة وعلى رأسِه المِغْفَرُ\"، فلما نَزَعه عن رأسِه أتَاه رجلٌ فقال: يا رسول الله، هذا\n⦗٢٦١⦘ ابْنُ خَطَلٍ مُتَعلِّقٌ بأسْتار الكعْبة، فقال رسول الله ﷺ: \"اقتُلوه (^٧) \".\n_________\n(^١) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٢) هو الإمام يعقوب بن سفيان الفَسَوي.\n(^٣) أبو عبد الله النَّيْسَابُوري.\n(^٤) تقدَّم في ترجمته ما يفيد ضعفه، وتابعه هنا إسْمَاعِيْلُ بن أبان الورَّاق، وهو ثقةٌ كما في الحديث الذي بعده، إلا أن الراوي عن إسماعيل بن أبان الورَّاق لم أقف على ترجمته وحاله، فيبقى الإسنادُ ضعيفا.\n(^٥) هُوَ: عبد الله بن عبد الله بن أُوَيْسٍ الأصْبحي، أبو أويس المدني.\n(^٦) موضع الالتقاء مع مسلم.\n(^٧) انظر تخريج أحاديث الباب: ٣٧٠٤، ٣٧٠٥، ٣٧٠٦.","vol":"9","page":260},{"text":"٣٧٠٩ - حدثنا أحمد بن موسى أبو جَعْفَر العَدْل (^١)، حدثنا إسماعيل بن أبان (^٢)، حدثنا أبو أُوَيْس، عن الزُّهري (^٣)، عن أنسٍ \"أن النَّبِيّ ﷺ دَخَلَ مكُّة حِين (افتَتَحَها (^٤» وعلى رأسه مِغْفَرٌ\n⦗٢٦٢⦘ من حَديدٍ (^٥) \".\n_________\n(^١) لم أقف على ترجمته، ولعلَّ الصحيح: أحمد بن موسى أبو جعفر المُعَدَّل -بضم الميم، وفتح العين، والدَّال المشددة المهملتين- اسم لمن عُدِّل وَزكَّى وقبلت شهادته عند القضاة، وبهذا الاسم الأخير ذكره المِزِّي في تهذيب الكمال، في تلاميذ إسماعيل بن أبان -شيخه في إسناد أبي عوانة- عند ترجمته له، وتابعه ابن سعدٍ كما في طبقاته (١/ ١٣٩) وأحمد بن يحيى الصُّوفي (كما في نكت ابن حجر ٢/ ٨٥٦) وأحمد بن مُوسى البزَّار (كما عند ابن عدي في الكامل ٤/ ١٨٣) عن إسماعيل ابن أبان به، والحديث صحيح ثابت من طرق أخرى عن الزُّهري كما تبيَّن من أحاديث الباب.\nانظر: الأنْسَاب للسَّمعاني (٥/ ٣٤٠)، تهذيب الكمال (٣/ ٧).\n(^٢) هو: إسماعيل بن أبَان الورَّاق الأزدي، أبو إسحاق، أو أبو إبراهيم الكوفي، ثقة ت / ٢١٠ هـ.\nانظر: التقريب (ت ٤٧٠).\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) جاء ما بين القوسين في نسخة دار الكتب المصريَّة: (م) على صيغة الإفعال: \"افتحها\"، وفيها ركاكةٌ من النَّاحية اللُّغوية، فإني لم أقفْ في كتب اللُّغة على استعمالِ صيغة الإِفعال من فَتَحَ بمعنى الفَتْح، وإنما استخدموا فتح، وافتتح، واستُخدِمت =\n⦗٢٦٢⦘ = \"افتَتَح\" بمعنى \"فتح البِلاد\" كثيرا في الأحاديث النبويَّة، فأرى التي في النسخة الخطيَّة تصحيفًا، والله أعلم.\n(^٥) انظر تخريج أحاديث الباب: ٣٧٠٤، ٣٧٠٥، ٣٧٠٦، ٣٧٠٧.\nمن فوائد الاستخراج: في حديث المصنِّف -إن صحَّ الحديثُ عن الزُّهري- تحديدٌ للمادّة التي أخذ منها المغفر، وهي الحديد، كما أن فيه تحديدا دقيقًا للزَّمن الذي لَبِس فيه النَّبِيّ ﷺ المِغْفَر.","vol":"9","page":261},{"text":"٣٧١٠ - حدثنا إبراهيم بن أبي دَاود الأسَدي (^١)، حدثنا إبراهيم بن يحيى بن هانئ الشَّجَرِي (^٢)، ح.\n⦗٢٦٣⦘ وحدثنا محمد بن إسماعيل السُّلَمِي (^٣)، حدَّثَنَا إبراهيم بن يحيى ابن هانئ الشَّجَرِي، قال: حدَّثَني أبِي (^٤)، عن محمد بن إسحاق (^٥) قال: حدثني محمد بن عبد الله بن شهاب (^٦)، عن عمِّه (^٧)، عن أنس بن مالك \"أن النَّبِيّ ﷺ دخل مكة وعلى رأسِه المِغْفَرُ\" (^٨).\n_________\n(^١) هو: إبراهيم بن أبي داود سُليمان الأسَدي، أبو إسحاق البُرُلُّسِيُّ.\n(^٢) هو: إبراهيم بن يحيى بن محمد بن عباد ابن هانئ، الشَّجري -بفتح المعجمة، والجيم- كان ينزل الشجرة بذي الحليفة فنُسِب إليها. الأنساب للسَّمعاني (٣/ ٤٠٤).\nقال أبو حاتم: \"ضعيف\"، وذكره ابن حبان في الثقات.\nقال محمد بن إسماعيل التِّرمذي: \"لم أر أعمى قلبًا من الشَّجري، قلت له: حدَّثكم إبراهيم بن سعد فقال: حدثكم إبراهيم بن سعد، وقلت: حدثك أبوك فقال: حدثك أبوك، وقال مرة: حدثني إبراهيم بن سعد ولم أسمعه منه\".\nقال الذهبي: \"ضعَّفه ابن أبي حاتم ومشَّاه غيره\".\nوقال الحافظ ابن حجر: \"ليِّن الحديث\".\nقلتُ: حالته لا تحتملُ التَّفرد، ولم أقف على أحدٍ تابعه عن أبيه يحيى.\nانظر: الجرح والتعديل (٢/ ١٤٧)، الثقات (٨/ ٦٦)، تهذيب الكمال (٢/ ٢٣٠)، ميزان الاعتدال (١/ ٧٤)، تقريب التهذيب (ت ٢٩٩).\n(^٣) أبو إسماعيل التِّرمذي.\n(^٤) أبوه: يحيى بن محمد بن عباد ابن هانئ، الشَّجري -بفتح المعجمة، والجيم.\nقال أبو حاتم: \"ضعيف الحديث\"، وذكره ابن حبَّان في الثِّقات، وروى له التِّرمذي.\nوضعَّفه الذهبيُّ والحافظ ابن حجر، وزاد: \"وكان ضريرا يتلقَّن\".\nقلتُ: هو مع ضعفِه لم أقف له على متابعٍ عن محمد بن إسحاق بن يسار.\nانظر: الجرح والتعديل (٩/ ١٨٥)، الثقات لابن حبان (٩/ ٢٥٥)، تهذيب الكمال (٣١/ ٥٢٠)، الكاشف (٢/ ٣٧٥)، تقريب التهذيب (ت ٨٦٠٤).\n(^٥) ابن يَسَار، القُّرَشِيّ، المُطَّلبِي مولاهم.\n(^٦) هو محمد بن عبد الله بن مسلم بن عبيد الله بن عبد الله بن شهاب الزُّهري، المدني، ابن أخي الزهري.\n(^٧) هو: محمَّد بن مسلم بن عبيد الله بن عبد الله بن شِهَاب الزُّهري، وهو موضع الالتقاء مع مسلم.\n(^٨) هذا إسناد ضعيف مُسَلْسَلٌ بتفرُّد عددٍ من الضُّعفاء بعضهم عن بعض، أمَّا متْن الحديث فصحيح ثابت عن الزُّهري من طرقٍ كما تبيَّن من تخريج أحاديث الباب.\nوقد درج كثيرٌ من علماء المصطلح قديمًا وحديثا على التمثيل بهذا الحديث لفرد الثقة، وبعضهم سمَّاه بالشاذ الصَّحيح، وعَدُّوا الحديث من مفاريد مالك عن الزهري، =\n⦗٢٦٤⦘ = ومن أولئك العُلَماء: ابن الصلاح، وابن رجب، وابن كثير، وابن الملقِّن، والعراقي، والسِّيوطي، والأبْناسي، وغيرهم.\nوقد اعترض البعض الآخر من العلماء على هذا المثال لفرد الثقة، ومنهم الزَّركشي، والحافظ ابن حجر.\nقال الزَّركشِي في نُكَتِه على ابن الصَّلاح: \"لم ينفرد بذلك، فقد رواه غيره عن الزهري عن أنس\".\nوقال الحافظ ابن حجر في نكته على مقدمة ابن الصلاح متعقِّبًا على ابن الصلاح: \"تفرَّد به مالك عن الزهري\": \"تعقَّبه شيخنا -يريدُ العراقيَّ، التقييد والإيضاح ص ١٠٥ - بأنه قد روى من غير طريق مالك، فرواه البزَّار من رواية ابن أخي الزهري، وابن سَعْدٍ في الطبقات (٢/ ١٣٩) وابن عديّ في الكامل (٤/ ١٨٣) جميعا من رواية أبي أويس\".\nقال: \"ذكر ابن عدي في الكَامِل (٤/ ١٨٣) أنَّ معمرا رواه، وذكر المزيُّ في الأطراف (١/ ٣٨٩) أنَّ الأوزاعي رواه\".\nقلتُ: طريق الأوزاعي أخرجه تمَّام الرازي في فوائده (ح/ ٨٢٤) عن أبي القاسم علي بن يعقوب بن إبراهيم، عن أبي عمرو الأطروش الصرار، عن هشام بن خالد، عن الوليد بن مسلم، عن الأوزاعي به، إلا أن الحافظ ابن حجر صرَّح على حصول تدليس التَّسوية فيه من الوليد بن مسلم، وأن الأوزاعي لم يروه عن الزهري، بل رواه عن مالك عن الزهري.\nثمَّ سرد الحافظ ابن حجر أربعة عشر طريقًا عن الزُّهري غير الأرْبعة المذْكُورة، كلُّها لا تخلو من كلام، ثم قال بعد سرْدِها: \"فهذه طرقٌ كثيرة غير طريق مالك، عن الزهري عن أنس ﵁ فكيف يجمل ممن له ورع أن يتَّهم إماما من أئمة المسلمين بغير علم ولا إطلاع. =\n⦗٢٦٥⦘ = ولقد أطلت في الكلام على هذا الحديث، وكان الغرض منه الذبُّ عن أعراض هؤلاء الحفَّاظ، والإرشاد إلى عدم الطعن والرد بغير اطلاع.\nوآفة هذا كلُّه الإطلاق في موضع التقييد.\nفقول من قال من الأئمة: إن هذا الحديث تفرد به مالك عن الزهري ليس على إطلاقه، إنما المراد به بشرط الصحة.\nوقول ابن العربي: إنه رواه من طرق غير طريق مالك إنما المراد به في الجملة سواء صح أو لم يصح، فلا اعتراض ولا تعارض.\nوما أجود عبارة الترمذي في هذا فإنه قال -بعد تخريجه-: \"لا يعرف كبير أحد رواه عن الزهري غير مالك\".\nوكذا عبارة ابن حبان: \"لا يصح إلا من رواية مالك، عن الزهري\".\nفهذا التقييد أولى من ذلك الإطلاق.\nوهذا بعينه حاصل الكلام على حديث: \"الأعمال بالنّيّات\" والله الموفق\" انتهى كلام ابن حجر.\nقلتُ: يظهر من كلام الحافظ ابن حجر ﵀، أن الحديث لم يصحَّ إلا عن مالك، ولكنَّه لم يتفرد به، بل رواه غيره أيضًا، فمن قال: \"تفرد به مالك\"، فإنه يرمي إلى أنه لم يصح إلا عن مالك، ومن قال: \"لم يتفرَّد به مالك\"، فإنما يريد بذلك أنَّ الحديث رواه غير مالك أيضًا، بغضِّ النظر عن الصِّحة وعدمها، وعلى مثل هذا التفسير يحمل كلام الزركشِي المتقدم.\nانظر: مقدمة ابن الصلَّاح مع التقييد والإيضاح (ص ١٠٤، ١٠٥)، شرح علل الترمذي لابن رجب (٢/ ٦٣٠)، الباعث الحثيث لابن كثير (ص ٥٧)، شرح التبصرة والتذكرة (١/ ١٩٥)، المقنع في علوم الحديث لابن الملقِّن (ص ١٦٨)، النكت على ابن الصلاح للزَّركَشي (٢/ ١٤٩)، الشذا الفيَّاح للبرهان الأبناسي (١/ ١٨١)، =\n⦗٢٦٦⦘ = النكت على مقدمة ابن الصلاح لابن حجر (٢/ ٦٥٤ - ٦٧٠)، تدريب الراوي للسيوطي (١/ ٢٣٤).","vol":"9","page":262},{"text":"<span data-type='title' id=toc-577>بابُ بَيانِ إبَاحةِ الرُّكُوبِ لِلنَّاذِر بِالمَشْيِ إِلَى بيْتِ الله ﵎</span>","vol":"9","page":266},{"text":"٣٧١١ - حدَّثنا أبو يُوسف الفَارِسي (^١)، حدَّثنا أبو زيد عبد الرحمن بن أبي الغَمْر (^٢)، قال: حدثني (المُفَضَّل) بن فَضَالَة (^٣)، عن عبد الله بن عيَّاش، عن يزيد بن أبي حبيب (^٤)، عن أبِي الخَير (^٥)، عن عُقبة بن عامر أنَّه قال: نذرتْ أُخْتِي أنْ تمشيَ إلى بيت الله حافيةً، فأمرتْني أن أستفتِيَ لها رسول الله ﷺ فاستَفْتَيْتُه فقال: \"لِتَمْشِ وَلْتَرْكَبْ (^٦) \".\n_________\n(^١) هو: الإمام يعقوب بن سفيان الفَسَوي، صاحب المعرفة والتاريخ.\n(^٢) هو: عبد الرحمن بن أبي الغَمْر، واسم أبي الغمر: عمر، السَّهمي مولاهم، المصريُّ الفقيه.\n(^٣) ابن عُبَيْد بن ثُمَامَة القِتْباني -بكسر القاف، وسكون المثناة الفوقية، بعدها موحدة- المصريُّ، أبو معاوية القاضي.\n(^٤) أبو رجاء المصري، واسم أبي حبيب: سُويد.\n(^٥) مَرْثَد بن عبد الله أبو الخير اليَزَنيُّ، ثقة فقيه، ت / ٩٠ هـ. التقريب (ت ٦٥٤٧).\n(^٦) أخرجه مسلم في كتاب الأَيمان -باب: من نذر أن يمشي إلى الكعبة (٣/ ١٢٦٤، ح ١١) عن زكرياء بن صالح المصري، عن المفضل بن فَضَالة به، وأخرجه البخاري في كتاب جزء الصيد -باب من نذر المشي إلى الكعبة (ص ٣٠٠، ح ١٨٦٦) عن =\n⦗٢٦٧⦘ = إبراهيم بن موسى، عن هشام بن يوسف، عن ابن جريج، عن سعيد بن أبي أيوب، عن يزيد بن أبي حبيب به.\nمن فوائد الاستخراج: أورد المستخرِج الحديث في كتابٍ غير الكتاب الذي أورده فيه صاحب الأصل -صحيح مسلم- مما يعيِّن مناسبةً أخرى للحديث غير التي عند صاحب الأصل.","vol":"9","page":266},{"text":"٣٧١٢ - حدثنا يُوسُف بن سَعِيد المِصِّيْصِي، حدثنا حجَّاج، عن ابن جُريج (^١) قال: أخبرني سعيد بن أبي أيُّوب (^٢)، عن يزيد بن أبي حبيب أخبره، أن أبا الخير حدَّثه، عن عُقبة بن عامر الجُهني أنَّه قال: نذرتْ أختي أن تمشي إلى بيت الله، فأمرتني أن أستفتي لها النَّبِيّ ﷺ، فاستَفْتَيْتُ النَّبِيّ ﷺ فقال: \"لِتَمْشِ وَلْتَرْكَبْ\" قال: وكان أبو الخَيْر لا يُفارق عُقْبة (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو الخُزاعي -مولاهم- المصري، أبو يحيى بن مِقلاص.\n(^٣) أخرجه مسلم في كتاب الأيمان -باب من نذر أن يمشي إلى الكعبة (٣/ ١٢٦٤، ح ١٢) عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج به، محيلا متنه على حديث المفضل بن فضالة قبله، وأخرجه النسائي عن يوسف بن سعيد المِصِّيصي به.\nواختلف في هذا الحديث على ابن جريج في شيخه، فرواه هِشام بن يُوسف (كما في البخاري ص ٣٠٠، ح ١٨٦٦) وعبد الرزاق بن همَّام (كما في الحديث الذي نحن بصدد الكلام عليه) وحجَّاج (كما في سنن النسائي ص ٥٨٩، ومسند أحمد ٢/ ١٥٤، وأبي عوانة في هذا الحديث / ٣٧١٢، وح / ٣٧١٣)، ومحمد بن بكر =\n⦗٢٦٨⦘ = (كما عند الإمام أحمد في المسند ٤/ ١٥٢) أربعتهم عن ابن جريج عن سعيد ابن أبي أيوب به.\nوخالفهم أبو عاصم الضَحَّاك بن مخْلد (كما في صحيح البخاري ٣٠٠)، وروح بن عبادة (كما في مسلم ٣/ ١٢٦٤، وأبي عوانة ح / ٣٧١٥) فروياه عن ابن جريج عن يحيى بن أيوب به.\nقال أبو عوانة في ح / ٣٧١٣: \"قال الصَّغاني: هو الصحيح، يعني سعيد بن أبي أيوب\"، لكنَّ الإسماعيلي رجَّح رواية أبي عاصم، وروح لاتفاقهما على خلاف ما قال هِشام بن يوسف.\nوتعقَّبه الحافظ ابن حجر فقال: \"ورجح الأوَّل الإسماعيليُّ لاتفاق أبي عاصم وروح على خلاف ما قال هشام، لكن يعكِّر عليه أن عبد الرزاق وافق هشامًا، وهو عند أحمد ومسلم ووافقهما محمد بن بكر عن بن جريج، وحجَّاج بن محمد عند النَّسائي، فهؤلاء أربعة حُفَّاظ رووه عن ابن جريج عن سعيد بن أبي أيوب، فإن كان الترجيح هنا بالأكثرية فروايتهم أولى، والذي ظهر لي من صنيع صاحبي الصحيح أنَّ لابن جريج فيه شيخين\".\nمن فوائد الاستخراج: في الحديث المستخرَج عدة فوائد منها:\n• أورد المصنِّف الحديث في كتاب غير الكتاب الذي أورده فيه صاحب الأصل، مما يعيِّن مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n• العلوُّ النسبي، حيث استوى عدد رجال إسناد المصنِّف مع إسناد مسلم.\n• في الحديث المستخرَج بيان للمتن المحال به على المتن المحال عليه في صحيح مسلم، فإن مسلما لم يذكر متن حديث ابن جريج، بل أحاله على حديث المفضل بن فضالة قبله. =\n⦗٢٦٩⦘ = انظر: فتح الباري لابن حجر (٤/ ٩٦).","vol":"9","page":267},{"text":"٣٧١٣ - وحدثنا الصغاني، حدثنا أبو عُبيد (^١)، عن حَجَّاج، بمثله، قال الصغاني: هو الصَّحِيح يعني سعيد بن أبي أيُّوب (^٢).\n_________\n(^١) القاسم بن سَلَّام المروزي ثم البَغْدادي القاضي، صاحب التَّصانيف المشهورة.\n(^٢) انظر تخريج ح / ٣٧١٢.\nمن فوائد الاستخراج: فيه فائدة حديثية، وهي كلام الصَّغاني على الحديث.","vol":"9","page":269},{"text":"٣٧١٤ - حدثنا الدَّبري (^١)، عن عبد الرزَّاق (^٢)، عن ابن جريج قال: أخبرني سعيد بن أبي أيُّوب بإسناده ذكر مثلَه (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عبَّاد الصَّنعاني الدَّبري، أبو يعقوب.\n(^٢) موضع الالتقاء مع مسلم، والحديث في مصنَّفه (٨/ ٤٥١).\n(^٣) أخرجه مسلم كما تقدم في كتاب الأيمان -باب: من نذر أن يمشي إلى الكعبة (٣/ ١٢٦٤)، عن محمد بن رافع، عن عبد الرزاق به، وانظر ح /٣٧١٢.","vol":"9","page":269},{"text":"٣٧١٥ - وحدثنا الصغاني، أخبرنا رَوْح (^١)، أخبرنا ابن جُريج، قال: أخبرني يحيى بن أيُّوب، كذا قال رَوْح: عن يزيد بن أبي حبيب أخبره، فذكر بمثله سَواء (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الأيمان -باب من نذر أن يمشي إلى الكعبة (٣/ ١٢٦٥، ح ١٢) عن محمد بن حاتم، وابن أبي خلف، والبخاري في كتاب جزاء الصيد -باب من نذر المشي إلى الكعبة (ص ٣٠٠، ح ١٨٦٦) عن أبي عاصم الضحاك بن مخلد، عن ابن جريج به، محيلا متن حديث أبي عاصم على حديث هشام بن يوسف قبله. =\n⦗٢٧٠⦘ = من فوائد الاستخراج:\n• العلو النسي، لتساوي عدد رجال إسنادي المصنف وصاحب الأصل.\n• أورد صاحب المستخرَج الحديث في كتاب آخر غير الكتاب الذي أورده فيه صاحب الأصل، مما يعين مناسبةً أخرى للحديث.","vol":"9","page":269},{"text":"<span data-type='title' id=toc-578>باب ذكر الخبر المُوجِب قضَاء النْذر بالحجِّ عن النَّاذر إذا مات ولم يَفِ به أوصى بذلِك أم لَا، والدْلِيْل على أنَّ الحجَّ الواجِب من جميع المال، أمر به الميِّتُ أم لَا، يَقْضِيْ عَنْهُ وَلِيُّهُ</span>","vol":"9","page":270},{"text":"٣٧١٦ - ز- حدثنا محمد بن إسحاق الصغاني، أخْبرَنا الحَسَن بن مُوسَى، وأبو النَّضْر (^١)، ح.\nوحدثنا أبو داود الحراني (^٢)، حدثنا وهب بن جرير، ح.\nوحدثنا أبو أمية (^٣)، حدثنا الأسود بن عامر، وأبو النَّضر، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٤)، قالوا: حدثنا شعبة قال: جعفر بن إياسٍ أخبرني، قال: سمعت سعيد بن جبير\n⦗٢٧١⦘ يحدِّث، عن ابن عباس: أنَّ رجلًا أتى رسول الله ﷺ فقال (^٥): إنَّ أُختي نذرت أن تَحُجَّ وإنَّها ماتَتْ، قال: \"لو كان عليها دَينٌ أَكُنْتَ قَاضِيَه\" قال: نعم، قال: \"فاقضوا الله، فهو أحقُّ بالوَفَاء\" واللفظ للصَّغَاني، ومسلمٌ لم يخرج هذا الحديث في كتابه الصحيح، وأخرجه غيره (^٦)، ولعلَّ الحديث الصَّحِيْحَ إنما هو حديثٌ (^٧).\n_________\n(^١) هو: هاشم بن القاسم بن مسلم الليثي، أبو النضر البغدادي.\n(^٢) هو: سليمان بن سيف بن يحيى الطائي -مولاهم- أبو داود الحراني.\n(^٣) هو: محمد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطَّرسوسي.\n(^٤) هو: أبو داود سليمان بن داود الطيالسي، صاحب المسند، والحديث في مسنده (ص ٣٤١، ح ٢٦٢١).\n(^٥) لعلَّه سِنَان بن عبد الله الجهني، حيث أمرتْه امرأته بذلك، كما عند النسائي، وابن خزيمة من طريق موسى بن سَلَمة الهُذلي عن ابن عباس به.\nانظر: سنن النسائي (ص ٤١١)، صحيح ابن خزيمة (٤/ ٣٤٣).\n(^٦) أخرجه البُخاري في صحيحه في كتاب الأيمان والنُّذور -باب من مات وعليه نَذْرٌ (ص ١١٥٦، ح ٦٦٩٩) عن آدم، عن شعبة به، وفي كتاب الحج -باب الحج والنُّذور عن الميِّت، والرُّجل يحجُّ عن المرأة (ص ٢٩٩، ح ١٨٥٢) عن موسى ابن إسماعيل، وفي كتاب الاعتصام -باب من شبَّه أصلًا معلوما مبيَّن، وقد بيَّن النَّبِيِّ ﷺ حُكمَهما ليُفْهِمَ السائل (ص ١٢٥٩، ح ٧٣١٥) عن مسدّد، كلاهما عن أبي عوانة، عن أبي بشر جعفر بن إياس به، إلا أنه جاء في رواية أبي عوانة \"امرأة إلى النَّبِيّ ﷺ\".\n(^٧) تقدَّم أن الحديث أخرجه البُخاري في صحيحه، ولم يخرجه مسلمٌ عن أبي بشر، وقد اختلف رواتُه في ألفاظه، فرواه شعبة عن أبي بشر جعفر بن إياس، عن سعيد بن جبير (كما عند البخاري ص ١١٥٦) بلفظ: \"أتى رجك النَّبِيِّ ﷺ فقال: إن أختي نذرت أن تحج، وإنها ماتت\"، ورواه عنه أبو عوانة الضحَّاك اليَشْكُري (كما في البخاري ص ٢٩٩، ١٢٥٩) بلفظ: \"أن امرأة جاءت. . إنَّ أمي نذرت أن تحجَّ، فماتتْ قبل أن تحجَّ\". =\n⦗٢٧٢⦘ = وخالفه مسلم البَطين (كما في صحيح البخاري ص ٣١٤، وصحيح مسلم ٢/ ٨٠٤)، والحكم بن عُتيبة (كما في صحيح مسلم ٢/ ٨٠٤)، فروياه عن سعيد بن جبير، فذكرا الصَّوم، ولم يذكرا الحجَّ، وجعلا السائل عن المسئلة رجلًا يسأل عن صيام كانت على أمِّه ماتت عنها، واختلف الرواة على الأعمش راوي الحديث عن مسلم البَطين في عدد أيَّام الصِّيام، ولأجل هذا الاختلاف حكم البعضُ على هذا الحديث بالاضطراب، ويظهر من كلام المصنِّف أبي عوانة أنه يقدِّم روايتي مسلم البطين، والحكم بن عتيبة، على رواية جعفر بن إياس التي رواها البخاري في الصحيحة، ويعتبر الأخيرة شاذَّة، والحقُّ أن كُلًّا من الحديثين محفوظٌ ومخرَّج في الصَّحيح، وقد أجاب الحافظ ابن حجر عن هذا الاختلاف بجوابين، أبدأُ بأقواهما:\nالجواب الأول: قال الحافظ ابن حجر في الفتح (٤/ ٧٨): \"وزعم بعض المخالفين أنه اضطراب يعلُّ به الحديث، وليس كما قال، فإنه محمول على أن المرأة سألت عن كلٍّ من الصوَّم والحج، ويدلُّ عليه ما رواه مسلم (صحيح مسلم ٢/ ٨٠٥) عن بريدة: \"أن امرأة قالت: يا رسول الله، إني تصدّقت على أمي بجارية وأنها ماتت، قال: وجب أجرك وردّها عليك الميراث، قالت: إنه كان عليها صوم شهر أفأصوم عنها؟ قال: صومي عنها، قالت: إنها لم تحجَّ أفأحج عنها؟ قال: حُجِّي عنها\".\nوقال في موضع آخر في الفتح (٤/ ٢٣٠): \"وأما الاختلاف في كون السائل رجلًا أو امرأة، والمسئول عنه أختا أو أمًّا، فلا يقدح في موضع الاستدلال من الحديث؛ لأن الغرض منه مشروعية الصوم أو الحج عن الميِّت، ولا اضطراب في ذلك\"، وقد جمع ابن حجر بين تلك الرِّوايات فارجع إليها.\nالجواب الثاني: قال الحافظ ابن حجر (الفتح ٤/ ٧٨): \"وقد ادَّعى بعضهم =\n⦗٢٧٣⦘ = أن هذا الحديث اضطرب فيه الرُّواة عن سعيد بن جبير، فمنهم من قال: إن السائل امرأة، ومنهم من قال: رجل، ومنهم من قال: إن السؤال واقع عن نذر، فمنهم من فسره بالصوم، ومنهم من فسره بالحج. . . والذي يظهر أنهما قِصَّتان، ويؤيِّده أن السائلة في نذر الصَّوم خثعمية كما في رواية أبي حريز المعلقَّة (صحيح البخاري ص ٣١٤) والسائلة عن نذر الحج جُهنية. . . وقد قدمنا في أواخر الحج أن مسلمًا روى من حديث بريدة أنَّ امرأة سألت عن الحج وعن الصَّوم معا\" ا. هـ كلام ابن حجر.\nقلتُ: رواية أبي حَريز وصلها ابن خزيمة (٣/ ٢٧١) في صحيحه، ولكنَّ أبا حريزٍ عبد الله الحسين الأزدي فيه ضعفٌ، وقد خالف الثِّقات في عدد أيام الصِّيام، قال فيه ابن حجر: صدوق يخطئ. (التقريب ح ٣٦٢٨).\nمن فوائد المستخرَج:\nزاد المصنِّف صاحب المستخرَج حديثًا في الباب، لم يخرجْه صاحب الأصل.","vol":"9","page":270},{"text":"٣٧١٧ - حدَّثَنَاهُ الزَّعَفْرَانِي (^١)، حدثنا عَبِيْدَة (^٢)، قال: حدثني سُليمان الأعمش (^٣)، عن مسلم البَطِين (^٤)، عن سعيد بن جبير، عن ابن\n⦗٢٧٤⦘ عبَّاس قال: أتى النَّبِيّ ﷺ رجلٌ فقال: إنَّ على أختي صوم شهْرٍ، فقال له رسول الله ﷺ: \"أرأيتَ لو كان على أختِك دينٌ أكُنتَ تقضيه عنها؟ \" قال: نعم، قال: \"فدينُ الله أحقُّ أن تقضيَه\" (^٥).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح، أبو علي الزَّعَفْرَاني، البغدادي، صاحب الشافعي.\n(^٢) هو: عَبيدة -بفتح أوَّله- بن حميد بن صُهَيْب التَّيمِي، وقيل اللَّيثي، وقيل الضَّبِّي، أبو عبد الرحمن الكوفي ت / ١٩٠ هـ.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) هو: مسلم بن عمران، ويقال ابن أبي عمران، البَطِين -بفتح موحَّدة وكسر مهملة خفيفة وبنون-.\nانظر: المغني في ضبط أسماء الرجال لمحمد طاهر الهندي (ص ٤١).\n(^٥) أخرجه مسلم في كتاب الصِّيام -باب قضاء الصيام عن الميت (٢/ ٨٠٤، ح ١٥٤، ١٥٥) عن إسحاق بن إبراهيم، عن عيسى بن يُونس، وعن أحمد بن عمر الوكيعي، عن حسين بن علي، وأخرجه البخاري في كتاب الصوم -باب: من مات وعليه صوم (ص ٣١٤) عن محمد بن عبد الرحيم، عن معاوية بن عمرو، كلاهما عن زائدة، ثلاثتهم عن الأعمش به، إلَّا أن في رواية عيسى بن يونس \"امرَأَة\" بدلَ \"رَجُل\"، واتفق الثَّلاثة على أن المسؤول عنه أُمُّ السائل، بينما المسؤول عنه في لفظ المصنِّف أعلاه أخت السائل.\nمن فوائد الاستخراج: فيه فوائد، منها:\n• علوُّ الإسناد، حيث على إسنادُ المصنِّف إسنَادَ مسلم برجل واحد، ففي طريق أحمد الوكيعي، بين مسلم وسليمان الأعمش ثلاثة رجال، بينما عند أبي عوانة رجلان.\n• أورد المستخرِج الحديث في كتابٍ غير الكتاب الذي أورده فيه صاحب الأصل، مما يعيِّن مناسبة أخرى للحديث غير التي عند صاحب الأصل، ولعلَّ المصنِّف استوحى ترجمة الباب من الحديثين الأخيرين في الباب من باب القياس، لأنه ردَّ حديث أبي بشر.","vol":"9","page":273},{"text":"٣٧١٨ - كذلك حدثنا سعيد بن مسعود (^١)، ومحمد بن معاذ\n⦗٢٧٥⦘ المروَزِيَّان (^٢)، قالا: حدثنا زكَرِيَّا بن عَدِيٍّ (^٣)، قال: حدثنا عبيد الله بن عمرو الرَّقِّي، عن زيد بن أبي أُنَيْسَة (^٤) قال: حدثنا الحكم بن (عُتَيْبَة) (^٥)، عن سعيد بن جبير، عن ابن عبَّاس قال: جاءت امرأةٌ إلى رسول الله ﷺ فقالت: يا رسول الله، إن أمي ماتت وعليها صوم نذر أفأصوم عنها؟ فقال: \"أَكُنتِ قاضية دينا لو كان على أمِّك؟ \" قالت: نعم، قال: \"فصُومِي عنها\" (^٦).\n⦗٢٧٦⦘ ورواه الأعمش، عن الحَكَمِ، عن سَعِيد ابن [جُبير (^٧)] * بنحو هذا (^٨)،\n⦗٢٧٨⦘ وهذين محدثين * (^٩).\n_________\n(^١) ابن عبد الرحمن المَرْوَزِي.\n(^٢) هو: محمد بن معاذ بن يوسف بن معاوية أبو بكر المروزي، صرح أبو عوانة باسم جده في مواضع أخرى من المستخرج، كما صرح المزي بكنيته واسم جده الأعلى في الرُّواة عن زكَرِيَّا بن عَدِيّ (تهذيب الكمال ٩/ ٣٦٧)، وذكره أبو أحمد الحاكم النيسابوري في الأسامي والكنى (٢/ ٢٠١)، وقال: \"سمع أبا محمد عَمْرو ابن حماد بن طلحة القناد، وَأبا الهيثم خالد بن مخلد، كَنَّاهُ ونسبه لنا عُمَر ابن أحمد بن علي الجوهري\"، كما ذكره ابن منده في فتح الباب (ص ١١١)، ولم أقف فيه على جرح أو تعديل.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) هو الجَزَري، أبو أسامة الكوفيّ، ثمَّ الرُّهاوي.\n(^٥) تصحَّف في نسخة (م) إلى \"عتبة\"، والتَّصويب من إتحاف المهرة (٧/ ١٠٢)، وصحيح مسلم (٢/ ٨٠٤).\n(^٦) أخرجه مسلم في كتاب الصيام -باب قضاء الصيام عن الميت (٢/ ٨٠٤، ح ١٥٦) عن إسحاق بن منصور، وابن أبي خلف، وعبد بن حميد، جميعا عن زكريَّاء ابن عديٍّ به. =\n⦗٢٧٦⦘ = من فوائد الاستخراج: فيه علوٌّ نسبيٌّ: المُساواة بين المصنف ومسلم في عدد رجال إسناديهما.\n(^٧) ما بين المعقوفين سقط من نسخة (م)، واستَدْركتُه من صحيح مسلم.\n(^٨) أخرجه مسلم في كتاب الصِّيام -باب قضاء الصِّيام عن الميِّت، (ت ٢/ ٨٠٤، ح ١٥٥)، عن أبي سعيد عبد الله بن سعيد الأشج، عن أبي خالد الأحمر، عن الأعمش، عن سلمة بن كهيل، والحكم بن عتيبة، ومسلم البَطِين، عن سعيد ابن جبير، ومجاهد، وعطاء، عن ابن عبَّاس به، وأحال مسلمٌ متن حديثه على متن حديث زائدة عن الأعمش قبله، مع أن بين كلا اللَّفظين، اختلافا في ثلاثة مواضع، أولها: السائلة في هذا الحديث امرأة، وفي حديث زائدة السائِل رجلٌ، ثانيها: في هذا الحديث: \"عليها صوم شهرين\"، وفي حديث زائدة: \"صوم شهر\"، ثالثها: في هذا الحديث \"أختي\"، وفي حديث زائدة: \"أمِّي\"، وقد نبه الحافظ على هذا (فتح الباري، ٤/ ٢٣٠)، وانظر سنن الترمذي (ص ١٧٨).\nوذكر البخاري رواية أبي خالد الأحمر معلَّقةً بصيغة التمريض. (صحيح البخاري ص ٣١٤، ح ١٩٥٣).\nوالحديث من الأحاديث التي استدركها الدارقطني على الشيخين.\nقال الدارقطني في الإلزامات والتتبع (ص ٤٤٢ - ٤٤٤): \"خالفه -أي أبا خالد الأحمر- جماعةٌ، منهم شعبة، وزائدة، وعيسى بن يونس، وأبو معاوية، وابن نمير، وجرير، وعبثر بن القاسم، وغيرهم، رووه عن الأعمش، عن مسلم، عن سعيد عن ابن عبَّاس، وبَيَّن زائدة في روايته من أين دخل الوهم على أبي خالد، فقال في آخر الحديث: فقال سلمة بن كُهيل والحكم وكانا عند مسلم -يعني البطِين- حين حدث =\n⦗٢٧٧⦘ = بهذا: ونحن سمعْناه من مجاهد عن ابن عبَّاس\".\nوقال الإمام البخاري كما حكاه عنه التِّرمذي (سنن الترمذي ص ١٧٨): \"جوَّد أبو خالد الأحمر هذا الحديث، وقد روى غير أبي خالد عن الأعمش مثل رواية أبي خالد، وروى أبو معاوية وغير واحد هذا الحديث عن الأعمش عن مسلم البطِين، عن سعيد بن جبير عن ابن عباس عن النَّبِيّ ﷺ، ولم يذكروا سلمة بن كُهيل، ولا عن عطاء، ولا عن مجاهد\".\nوخالفه ابن خزيمة القولَ فقال (٣/ ٢٧٢): \"لم يقل أحد عن الحكم، وسلمة إلا هو\".\nوأبو خالد تكلم في حديثه عن الأعمش، والذين خالفوه من الثقات الأثبات عن الأعمش، مثل زائدة، وأبي معاوية، فحديثه شاذا لمخالفته لمن هو أوثق منه وأكثر، وإلى ذلك أشار الدارقطني بقوله، والإمام مسلم بفعله حيث قدم حديث زائدة على حديث أبي خالد الأحمر، وذكر بعد حديث زائدة قول الأعمش: \"قال سليمان: فقال الحكم وسلمة بن كهيل جميعا، ونحن جلوس حديث حدث مسلم بهذا الحديث، فقالا: سمعنا مجاهدا يذكر هذا عن ابن عباس\" في إشارة من الإمام مسلم ﵀ إلى وهم أبي خالد الأحمر ومن أين دخل عليه.\nوقال الحافظ ابن حجر في هدي الساري (ص ٣٧٧): \"قد أوضحتُ هذه الطرق في كتابي تغليق التَّعليق، وبيَّنَتُ أنه لا يلحق الشيخين في ذكرهما لطريق أبي خالد لوم؛ لأن البخاري علَّقه بصيغة تشير إلى وهمه فيه، وأما مسلمٌ فأخرجه مقتصرًا على إسناده دون سياق متنه\".\nوقال في النُّكت (١/ ٣٣٦ - ٣٣٧) في إسناد أبي خالد: \"وهذا الإسناد صحيح إلا أنه معلَّل بالاضطراب لكثرة الاختلاف في إسناده ولتفرد أبي خالد بهذه السياقة، وقد خالفه فيها من هو أحفظ وأتقن فصار حديثه شاذا للمخالفة\". =\n⦗٢٧٨⦘ = وانظر: شرح علل ابن رجب (٥/ ٧١٢ - ٧١٨)، تغليق التعليق (٣/ ١٩٣).\n(^٩) الجملة بين النَّجمين هكذا وردت في نسخة دار الكتب المصريَّة: (م)، وهي ركيكةٌ السِّياق، ولعَلَّ المقصود منها، أنَّ الأعمش روى كلتا الرِّوايتين مصرِّحًا فيهما بالتِّحديث، (علمًا إني لم أقف على تصريحه بالتَّحديث في روايته عن الحكم، وهي التي رواها عنه أبو خالد الأحمر عند مسلم كما في التخريج السابق)، أو يكون المقصود أنَّ كلتا الروايتين عن سعيد بن جبير مصرَّحٌ فيهما بالتحديث، واحتمال ثالث، أن يكون المصنِّف أراد بكلامه هذا شيخيه في هذا الإسناد، وهما سعيد بن مسعود، ومحمد بن معاذ المَرْوَزِيَّان، وكان المنبغي في هذه الحال أن تكون الجملة: \"وهذان محدِّثَان\"، والله أعلم.","vol":"9","page":274},{"text":"<span data-type='title' id=toc-579>باب بَيان إِسْقَاطِ الهَدْي عن المرأة التي تَعْتَمِر ثُمَّ تَحِيْض يُفْسِدُ عمرتَهَا حَيْضُها وتُهِلُّ بالحجِّ ثمَّ تعتمر بعدُ، والدَّليل على إسقاط الهّدْي عن المُتَمَتِّع الذي يُفْسِدُ عمرته ويُهلُّ بالحَجِّ </span>(^١)\n_________\n(^١) استدلَّ المصنِّف بالحديث الآتي في هذا الباب على فساد عمرة الحائض، وبكلام هشام المدرج \"ولم يكنْ فِي ذَلِكَ هَدْيٌ ولا صِيامٌ ولا صدقةٌ\" على إسقاط الهدي عن من هذه حالته، وأنَّ عائشة ﵂ لم تكن قارنة، وأنها لو كانت قارنة لوجب عليها الهدي للقران، وحمل قول النَّبِيّ ﷺ لعائشة ﵂: \"ارفُضِي عمرتَكِ\"، على ظاهره، لكن الجمع بين الألفاظ المختلفة لحديث عائشة ﵂ يقتضي أن حيضَها لم يُفسد عمرتَها، بل اضطرت إلى ترك أعمالها وإدخال الحج عليها، فأصبحت بذلك قارنة، ويظهر ذلك جليًّا من أحاديث الباب الذي يليه: ح / ٣٧٢٣، ٣٧٢٤، وأحاديث الباب: باب الدليل على الإباحة للمعتمر أن يضم إلى عمرته حجة إن اضطر إلى ذلك. . . ح / ٣٧٣١، ٣٧٣٢، ٣٧٣٣، كما سيأتي، حيث قال لها النَّبِيّ ﷺ يوم النفر: \"يكفيك طوافك لحجك وعمرتك\"، وقوله ﷺ: \"أمْسِكِي عن العُمرة\"، وأمَّا الهدْي فقد ثبت عن عائشة ﵂ \"أن النَّبِيّ ﷺ ضَحَّى عن نسائِه بالبقر\"، وروى مسلم (٢/ ٩٥٦) من حديث جابر \"ذبح رسول الله ﷺ عن عائشة بقرة يوم النحر\"، فيحمل على أنَّه ﷺ أهدى عنها من غير أن يأمرها بذلك ولا أعلمها به، وهذا الجمع اختاره جمع من المحققين منهم، القرطبي، والنووي، وابن حجر، وغيرهم.\nقال القرطبي: \"أشكل ظاهر هذا الحديث \"ولم يكن في ذلك هدي\" على جماعة، حتى قال القاضي عياض: لم تكن عائشة قارنة ولا متَمَتِّعة وإنما أحرمت =\n⦗٢٨٠⦘ = بالحجِّ ثم نوتْ فسخه إلى عمرة فمنعها من ذلك حيضها فرجعت إلى الحجِّ فأكملتْه، ثم أحرمت عمرة مبتدأة فلم يجب عليها هدي، قال: وكأنَّ عياضا لم يسمع قولها: \"كنتُ مِمَّن أهلَّ بِعُمرة\"، ولا قوله ﷺ: \"طوافكِ يسعكِ لحجكِ وعمرتكِ\"، والجواب عن ذلك أن هذا الكلام مدرج من قول هشام، كأنه نفى ذلك بحسب علمه، ولا يلزم من ذلك نفيه في نفس الأمر، ويحتمل أن يكون قوله: \"لم يكن في شيء من ذلك هدي\" أي لم تتكلف به بل قام به عنها\".\nوقال ابن خزيمة: \"معنى قوله: \"لم يكنْ في شيءٍ من ذلك هَدْيٌ\"، أي في تركها لعمل العمرة الأولى وإدراجها لها في الحج، ولا في عمرتها التي اعتمرتها من التنعيم أيضًا\".\nقال الحافظ ابن حجر: \"وهذا تأويل حسن\".\nقُلْتُ: وسبب هذا الاختلاف اختلاف الألفاظ الواردة عن عائشة ﵂ في تحديد النُّسك الذي أحرمت به مع النَّبِيِّ ﷺ، حتى قال ابن أبي مليكة (كما في ح/ ٣٧٢٦، ٣٧٢٧) لأيُّوب السّخْتِياني: \"ألا تعجب؟ حدثني القاسم، عن عائشة وهي عمَّته، أنهَّا أهلَّت بالحجِّ، وحدَّثني عروة وهي خالته أنها قالت: أهللت بِعُمرة\".\nوذهب بعض العلماء إلى تغليط عروة، في روايته عن عائشة ﵂ أنها أهلَّت بعمرة، وأن الصَّواب روايةُ الأسود والقاسم عن عائشة، أنهَّا أهلت بالحجِّ مفردا، مع أنَّ كلَّ تلك الرِّوايات مخرَّجة في الصَّحيحين، وممَّن ذهب إلى هذا إسماعيل القاضي، وابن عبد البر.\nقال ابن عبد البر بعد سرد ألفاظ حديث عائشة ﵂ المختلفة: \"فهذه الألفاظ مع ما تقدم من قولها في رواية الحُفَّاظ أيْضًا \"خرجنا لا نرى إلا الحج\" دليل على أنها لم تكن معتمرة ولا مُهِلَّة بعمرة كما زعم عروة، والله أعلم، فإذا لم تكن كذلك =\n⦗٢٨١⦘ = فكيف يأمرها رسول الله ﷺ برفض عمرة وهي محرمة بِحَجَّة لا بعمرة، قال إسماعيل بن إسحاق: قد اجتمع هؤلاء يعني القاسم وعمرة والأسود على الرواية التي ذكرنا فعَلِمْنَا بذلك أنَّ الرِّواية التي رويت عن عروة غلط، ويَشْبَه أن يكون الغلط إنما وقع فيه أنهَّا لم يمكنها الطَّواف بالبيت وأن تَحِلَّ بِعُمْرةٍ كما فعل من لم يسق الهدي فأمرها النَّبِيّ ﷺ أن تترك الطواف وتمضي على الحج فتوهموا بهذا المعني أنهَّا كانت معتمرة وأنها تركت عمرتها وابتدأت الحج\".\nثم قال ابن عبد البر: \"الاضطراب عن عائشة في حديثها هذا في الحجِّ عظيم وقد أكثر العلماء في توجيه الرِّوايات فيه ودفع بعضُهم بعضًا ببعضٍ ولم يستطيعوا الجمع بينها، ورام قوم الجمع بينها في بعض معانيها\".\nقلتُ: قد جمع بعض المحققين من المتأخرين -منهم القاضي عياض، والنَّووي، والحافظ ابن حجر- بين تلك الألفاظ جَمْعا موفَّقًا يضمن عدم ردِّ أحاديث صحيحة أخرجها أرباب الصِّحاح.\nقال القاضي عياض: \"اختلفت الآثار عن عائشة فيما فعلته اختلافا كثيرا، فذكر منها مسلم ما تقدم -يعني: حديث عروة أنها أهلَّت بعمرة- ذكر أيضًا عنها في حديث القاسم: \"لبينا بالحج\" وعنها في حديثه -أيضًا-: \"خرجنا مُهِلِّين بالحج\"، وفيه حين أمر الناس بالعمرة، قولها: \"سمعت كلامك فمنعتُ العمرة\"، وقوله لها: \"عسى الله أن يرزقكيها\"، وفي حديث آخر لا يذكر إلا الحج، كل هذا يصرح أنها أهلت بالحج، وذكر عنها في رواية الأسود: \"نلبي لا نذكر حجا ولا عمرة\"،. . وأن الجمع بين ذلك ممكن، وكان إهلالها بالحج كما نص عليه أولئك أولا، وكما أنه الأثبت، والصحيح عن النَّبِيّ ﷺ وأصحابه، ثم أهلتْ بالعمرة حين أمر النَّبِيّ ﷺ أصحابه بفسخ الحج في العمرة، وهذا فسَّره القاسم في حديثه، فأخبر عروة =\n⦗٢٨٢⦘ = عنها باعتمادها الآخر، الذي جرى فيه الحكم في حيضها قبل تحللِها منه، ولم يذكر أول أمرها\".\nقال النَّووي: \"قال القاضي: وقد تعارض هذا بما صحَّ عنها في إخبارها عن فعل الصحابة واختلافهم في الإحرام وأنَّها أحرمت بعمرة، فالحاصل أنه أحرمت بحج، ثم فسخته إلى عمرة حين أمر النَّاس بالفسخ، فلما حاضت وتعذر عليها إتمام العمرة والتحلل منها وإدراك الإحرام بالحج، أمره النَّبِيِّ ﷺ بالإحرام بالحج، فأحرمت فصارت مُدْخِلة للحج على العمرة وقارنة\".\nقلتُ: قد أجاب الحافظ ابن حجر عن هذا الإشكال الأخير، وهو إخبارها عن اختلاف الصحابة في الإحرام وانها أحرمت بعمرة، فقال: \"وظاهره -يعني ظاهر الأحاديث المروية عن عائشة- أن عائشة مع غيرها من الصحابة كانوا أوَّلًا محرمين بالحج، لكن في رواية عروة عنها هنا: \"فمِنَّا من أهلَّ بِعُمرة، ومنَّا من أهلَّ بحجٍّ وعمرة، ومن أهلَّ بالحج\" فيحمل الأول -يعني قوله: فمِنَّا من أهل بعمرة- على أنهَّا ذكرت ما كانوا يعهدونه من ترك الاعتمار في أشهر الحج فخرجوا لا يعرفون إلا الحَجَّ، ثم بيَّن لهم النَّبِيّ ﷺ وجوه الإحرام وجوَّز لهم الاعتمار في أشهر الحج،. . ولهذه النّكْتَة أورد المصنِّف -يعني البخاري- في الباب حديث ابن عباس: \"كانوا يرون العُمرة في أشهر الحج من أفْجَرِ الفُجور. . .\" فأشار إلى الجمع بين ما اختلف عن عائشة في ذلك\".\nوردَّ الحافظ ابن حجر تغليط عروة في روايته عن عائشة \"أنها أهلَّت بعمرة\"، وقال: \"وهو أعلم النَّاس بحديثها، وقد وافقه جابر بن عبد الله الصَّحَابي كما أخرجه مسلم عنه، وكذا رواه طاوس ومجاهد عن عائشة\".\nانظر: التمهيد لابن عبد البر (٨/ ٢١٩ - ٢٢٠، ٢٢٤ - ٢٢٦)، شرح النووي على =\n⦗٢٨٣⦘ = مسلم (٨/ ٣٧٦ - ٣٧٧)، فتح الباري (٣/ ٤٩٥، ٧١٤)، إكمال المعلم للقاضي عياض (٤/ ٢٣٠ - ٢٣١)، مرقاة المفاتيح (٥/ ٤٦٦ - ٤٦٧)، عمدة القاري (٣/ ٢٨٩)، طرح التثريب (٥/ ٢٦).","vol":"9","page":279},{"text":"روى إبراهيم بن سَعْد، عن ابن شهاب الزهري، عن عروة، عن عائشة قالت: \"أهْلَلْتُ مع رسول الله ﷺ في حَجَّة الوداع بعمرةٍ\" كنْتُ مِمَّن تَمَتَّع ولم يُهْد الهَدْيَ (^١).\n_________\n(^١) وصله البخاري في صحيحه في كتاب الطهارة -باب امتشاط المرأة عند غُسْلِهَا مِنَ المَحِيْضِ (ص ٥٥، ح ٣١٦) عن موسى بن إسماعيل، عن إبراهيم بن سَعْد، عن ابن شهاب به.","vol":"9","page":283},{"text":"٣٧١٩ - حدَّثنا أبو داود الحراني، ومحمَّد بن عبد الوهَّاب (^١)، قالا: حدَّثنا جعفر بن عون، حدَّثنا هِشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: خرجنا مُوَافِين لهِلال ذي الحِجَّة (^٣) فقال رسول الله ﷺ: \"منْ أحبَّ منْكُم أنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهِلَّ، ومن أحبَّ أن يُهِلَّ بِحَجَّةٍ فلْيُهِلَّ، فَلَوْلَا أَنِّي أَهْدَيْتُ لأَهْلَلْتُ بِعُمرةٍ\" فكان منهم من أهلَّ بعُمرةٍ، ومنهم من أهلَّ بحجَّةٍ، وكنتُ أنَا ممن أهلَّ بعمرةٍ فقَدِمتُ مكَّة وأنا حائِضٌ،\n⦗٢٨٤⦘ فأدركنِي يومُ عَرَفَةَ، فذكرتُ ذلِك لرسول الله ﷺ فقال: \"دعِي عُمرتِك (^٤)، وانْقُضِي رأسَكِ (^٥)، وامْتَشِطِي وأهِلِّي بِحَجٍّ\" فَفَعَلَتْ (^٦) حتَّى\n⦗٢٨٥⦘ إذا صَدَرَتْ (^٧) وقضَى الله حَجَّها أرسلَ معها عبد الرحمن بن أبي بَكْرٍ ليلةَ الحَصْبَة (^٨) فأردَفَها وأهلَّتْ من التَّنْعِيم (^٩) بِعمرَةٍ، فقضى الله حجَّها\n⦗٢٨٦⦘ *ولم يكنْ فِيْ ذَلِكَ هَدْيٌ ولا صِيامٌ ولا صدقةٌ* (^١٠) (^١١).\n_________\n(^١) ابن حبيب بن مهران العَبْدِي، أبو أحمد الفرَّاء النَّيسابوري.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) مُوافِينَ لهلال ذي الحجة: أي قُرب طُلوعه مقارنين لاستهلاله، وقد كان خروجهم قبله لخمسٍ بقينَ من ذي القعدة.\nانظر: فتح الباري (٣/ ٧١٣)، شرح النووي على مسلم (ج ٨/ ٣٨١).\n(^٤) معنى \"دعي عمرتك\": قال النووي: \"ليس معناه إبطالها بالكلية والخروج منها، فإن العمرة والحج لا يصِحُّ الخروج منهما بعد الإحرام بنية الخروج، وإنما يخرج منها بالتحلُّلِ بعد فراغها، بل معناه: ارفُضِي العمل فيها، وإتمام أفعالها التي هي الطَّواف والسَّعي وتقصير شَعْر الرأس، فأمرها ﷺ بالإعراض عن أفعال العمرة، وأن تحرم بالجج، فتصير قارنة وتقف بعرفات وتفعل المناسك كلها، إلا الطَّواف فتؤخِّرَه حتى تَطْهُرَ، وكذلك فعلتْ.\nقال العلماء: \"ومما يؤيد هذا التأويل قوله ﷺ في رواية عبد بن حميد: \"وأمسكي عن العمرة\"، ومما يصرح بهذا التأويل رواية مسلم بعد هذا في آخر روايات عائشة عن محمد بن حاتم، عن بهز، عن وهيب، عن عبد الله بن طاوس، عن أبيه، عن عائشة ﵂ أنها أهلَّت بعمرة، فقدمت ولم تطف بالبيت حتى حاضت، فنسكت المناسك كلها وقد أهلت بالجج، فقال لها النَّبِيّ ﷺ يوم النفر: \"يسعك طوافك لحجك ولعمرتك، فأبت فبعث بها. . فاعتمرت بعد الحج\" هذا لفظه، فقوله ﷺ: \"يسعك طوافك لحجك وعمرتك\" تصريح بأن عمرتها باقية صحيحة مجزلة، وأنَّها لم تُلْغِها وتخرجْ منها فيتعين تأويل \"ارفضي عمرتك\" و\"دعي عمرتك\" على ما ذكرناه من رفض العمل فيها وإتمام أفعالها\" ا. هـ كلام النووي.\nشرح النووي على صحيح مسلم (٨/ ٣٧٧)، وانظر التمهيد (٢/ ٨١٥)، فتح الباري (٣/ ٤٩٦).\n(^٥) انقُضي: -بالقاف وبالمعجمة- أَيْ حُلِّي ضَفَائِرَه. هدي السَّاري (ص ٢٠٩).\n(^٦) فيه التفات، لأن السِّياق يقتضي أن تقُول: ففعلتُ، فأردفني. فتح الباري (٣/ ٧١٣).\n(^٧) صَدَرَت: رَجَعَت.\nتفسير غريب ما في الصحيحين (ص ٣٤٣)، فتح الباري (٣/ ٦٩٣).\n(^٨) الحَصْبَة: -بالمهملتين وموحَّدة على وزن الضَّرْبَة- والمراد بها ليلة النَّفْرِ الأخير لأنَّها آخر أيام الرَّمي، وهي الليلة التي بعد أيام التشريق، والحَصْبُ مشتقٌّ من الحَصْبَاءِ وهي الحجارة، والمُحَصَّبُ والتَّحْصِيْب كلُّه من الحَصْبَاءِ والمُراد: هُوَ الأَبْطَح، وهو خَيْفُ بَنِي كِنَانَة ظاهر مكَّة، والتَّحْصِيْب هو النُّزول بذلك المكان.\nقال عاتِق البلادي: \"المحصَّب ما بين منى إلى المنحنى، والمُنْحَنِي: حدُّ المحصَّب من الأبْطح، فمنذ أن تخرجَ من منَى فأنتَ في المُحصَّب حتى يضيق الوادي بين العيرتين فذاك المنحنى\".\nانظر: هدي السَّاري (ص ١١١)، شرح النووي على مسلم (٨/ ٣٨٠)، فتح الباري (٣/ ٦٨٩، ٧٠٨)، المعالم الجغرافية (ص ٢٨٣).\n(^٩) التَّنْعِيم: -بالفتح ثم السكون، وكسر العين المهملة، وياء ساكنة، وميم- موضع معروف بمكَّة في الحلِّ بين مكَّة وسَرِف.\nقال عاتق البلادي: \"التَّنعيم: هو الوادي الذي يأخذ من الثَّنية البيضاء -وتسمَّى العمرة، أو عمرة التنعيم اليوم- إلى الشِّمال فيصُبُّ في وادي يأْجَج، ويأجج يصُبُّ في مرِّ الطهْران\".\nقلتُ: والمسجد الذي يعتمر منه الناس اليوم، هو مسجد عائشة ﵂ الواقع في التنعيم، ويبعُد عن المسجد الحرام ستة كيلومترات تقريبًا.\nانظر: معجم البلدان (٢/ ٥٨)، معجم ما استعجم (١/ ٣٢١)، المعالم الجغرافية (ص ٥٥).\n(^١٠) الكلام بين النَّجمين مدرج من كلام هشام بن عروة، كما في طريق أبي أُسامة عن هشام بن عروة عند البخاري في الصحيح -كتاب الطهارة- باب نقض المرأة شعرها عند غسل المحيض (ص ٥٥)، وظاهره أن ذلك من قول عائشة ﵂ وكذا أخرجه مسلم وابن ماجه من رواية عبدة بن سليمان، ومسلم من طريق ابن نمير، والإسماعيلي من طريق علي بن مسهر، وبينه مسلم عن أبي كريب عن وكيع بيانا شافيًا، فإنه أخرجه عقب رواية عبدة عن هشام، وقال فيه: \"فساق الحديث بنحوه\"، وقال في آخره: \"قال عروة: فقضى الله حجها وعمرتها، قال هشام: ولم يكن في ذلك هدي ولا صيام ولا صدقة\".\nانظر: فتح الباري (٣/ ٧١٤).\n(^١١) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٣، ح ١١٥، ١١٦)، عن أبي بكر بن أبي شيبة، عن عبدة بن سليمان، وعن أبي كريب، عن ابن نُمير، وأخرجه البخاري في كتاب العمرة -باب عمرة الاعتمار بعد الحج بغير هدي (ص ٢٨٧) عن محمد بن المثنى، عن يحيى، ثلاثتهم عن هشام بن عروة به.\nمن فوائد الاستخراج: العلو النسبي: المساواة بين المصنف ومسلم في عدد رجال إسناديهما.","vol":"9","page":283},{"text":"<span data-type='title' id=toc-580>باب ذكرِ الخبرِ المبيِّن أنَّ عَائِشَةَ ﵂ أهلَّت بِعمرةٍ مع النَّبيّ ﷺ في حجَّةِ الوَدَاع، والدَّليل على أنَّ من أهلَّ بِعُمرةٍ فَأفْسَدَهَا حلَّ ثم أهلَّ بالحجِّ يوم التَّرْوية فإذا فرَغ منْ قَضَاء نُسُكِه وخرج من مِنىً مالَ إلى ناحِيَةِ التَّنْعِيم قبل أن يَقْدُمَ مكَّة وقبل طواف الإفاضة فيُحْرم منها بعمرةٍ ثمَّ يَطُوفَ بِحَجَّتهِ وعُمْرتِه طَوَافًا واحِدًا (^١)، وبَيَان الخَبَر المُوجِبِ على المُعْتَمر إِذَا أهَلَّ بِعُمْرةٍ وحْدَهَا ومَعَهُ الهَدْيُ أنَّ يَضُمَّ إِلَى عُمرتِه حَجّا ثُمَّ لا يَحِلُّ ولا يَطُوفَ إلا بَعْدَ ما يَرْجِع من منىً طوافًا وَاحِدًا، وأنَّ المُعْتَمِر يَطُوفُ بِعُمْرَةٍ طَوَافًا فإذا رَجَعَ من مِنىً يَطُوفُ بِحَجِّه طَوَافًا </span>(^٢)\n_________\n(^١) لا تدلُّ أحاديث الباب على ما بوَّب به المصنِّف دلالة واضحة من أنَّ المضطر إلى إدخال الحج على العمرة يخرج قبل طواف الإفاضة إلى التنعيم فيُحرم منه بالعمرة ثم يطوف لحجه ولعمرته هذه طوافًا واحدا، والصحيح أنَّ عائشة ﵂ أهلَّت من التنعيم بالعمرة بعد ما أتمَّت مناسك الحجِّ قارنةً، وعلى هذا حصل لعائشة ﵂ عمرتان، عمرة قرنتها مع الحج، وعمرة أحرمت بها منفردة، كما يدل على ذلك أحاديث الباب الآتي: \"باب الدليل على الإباحة للمعتمر أن يضم إلى عمرته حجة إن اضطر إلى ذلك\". انظر (ح / ٣٧٣١، ٣٧٣٢، ٣٧٣٣).\n(^٢) قوله: \"يطوف بِعُمرة طوافًا\" و\"يطوف بحجِّه طوافا\"، هكذا في نسخة (م)، =\n⦗٢٨٨⦘ = واستعمال الباء على هذا النحو له وجهٌ في اللُّغة إذا فسِّرت الباءُ بمعنى السَّببية، فيكون كقوله تعالى: ﴿إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ﴾ (البقرة: ٥٤)، وقوله تعالى: ﴿فَكُلًّا أَخَذْنَا بِذَنْبِهِ﴾ (العنكبوت: ٤٠)، ومنه قولك: \"لقيت بزيد الأسد، أي بسبب لقائي إياه\".\nانظر: مغني اللبيب عن كتب الأعاريب (ص ١٣٩).","vol":"9","page":287},{"text":"٣٧٢٠ - حدثنا يونس بن عبد الأعلى الصَّدفِي، أخبرنا أَشْهب بن عبد العزيز (^١)، قال: أخبرني مالك (^٢) أن ابن شهاب، وهشام بن عروة أخبراه، عن عروة، عن عائشة قالتْ: خرجنا مع النَّبِيّ ﷺ في حَجَّة الوداع فأهلَلْنا بعمرةٍ، ثم قال رسول الله ﷺ: \"من كان معه هديٌ فَلْيُهْلِلْ بالحَجِّ مَعَ العُمْرَةِ، ثُمَّ لا يَحِلُّ حتَّى يَحِلَّ منهما جميعًا\" قالت: فقدمتُ مكَّة وأنا حائضٌ ولم أطُفْ بالبيتِ ولا بين الصَّفا والمروة، فشكوتُ ذلك إلى رسول الله ﷺ، فقال: \"انْقُضِي رأْسَكِ،\n⦗٢٨٩⦘ وامْتَشِطِي، وأهِلِّي بالحجِّ و(دَعِي) (^٣) العُمْرَةَ\" قالت: ففعلتُ، فلما قضينا الحجَّ أرسلنِي رسول الله ﷺ مع عبد الرحمن بن أبي بكرٍ إلى التَّنْعيم فاعتمرْتُ، فقال: \"هذا مكانَ عُمرتِك (^٤) \" فطاف الذين أهلُّوا بالعُمْرةِ بالبيتِ وبالصَّفا والمروة ثم حَلُّوا، ثُمَّ طَافُوا طوافًا آخر بعد أن رجعوا من حجِّهم، وأمَّا الذين كانُوا جَمَعُوا الحجَّ والعُمْرَة فإنَّما طافُوا طَوافًا واحدًا (^٥).\n_________\n(^١) ابن عبد العزيز بن داود بن إبراهيم القيسي العامري، أبو عمرو الفقيه المصري، قيل: اسمه مسكين وأشهب لقبه، ت/ ٢٠٤ هـ (د س).\nقال الشَّافعي: \"ما أخرجت مصر أفقه من أشْهَب، لولا طَيشٌ فيه\"، وقال الذَّهبي: \"الإمام العلامة، مفتي مصر\"، وقال ابن حجر: \"ثقة فقيه\".\nانظر: \"تهذيب الكمال (٣/ ٢٩٦)، الديباج المذهَّب (ص ٩٨)، السير (٩/ ٥٠٠)، التقريب (ت ٦٠٨).\n(^٢) موضع الالتقاء مع مسلم، والحديث في موطئه: (٢/ ٥٩٠) عن ابن شهاب به.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"دع\"، والتَّصويب من صحيح مسلم، و\"دعي\" بإبقاء ياء المخاطبة هو الصحيح من النَّاحية اللغوية، فإن الفعل الناقص يحذف لامه مع نون الأفعال الخمسة دائمًا إذا أسند الأمر إلى ياء المخاطبة، وفعل \"دَعِي\" مَجْزُومٌ لأنَّه صيغة أمر للمخاطبة الواحدة، من الفعل: \"دعا، وأصله دَعَوَ\".\nانظر: شرح ابن عقيل (٢/ ٣٤٠).\n(^٤) مكان عمرتك: قال القاضي عِيَاض: \"معناه العمرة المنفردة التي حصل لغيرها التحلُّل منها بمكة ثم أنشئوا الحج منفردا، فعلى هذا فقد حصل لعائشة عمرتان\".\nانظر: فتح الباري (٣/ ٧١٣).\n(^٥) أخرجه مسلمٌ في كتاب الحجِّ -باب بيان وجوه الإحرام. . . (٢/ ٨٧٠، ح ١١١) عن يحيى بن يحيى التَّميمي، وأخرجه البُخاري في كتاب الحج -باب طواف القارن (ص ٢٦٥، ح ١٦٣٨) عن عبد الله بن يوسف، كلاهما عن مالك، عن ابن شهاب به، وأخْرجَه النَّسائي في المجتبى (ص ٤٦) عن يونس بن عبد الأعلى، وفي الكُبرى (٢/ ٤٦١) عن محمد بن عبد الله بن عبد الحكم، كلاهما عن أشهب (ثقة فقيه)، عن مالك، عن ابن شهاب وهشام به.=\n⦗٢٩٠⦘ = قال النسائي في المجتبى عقب الحديث: \"هذا حديث غريب من حديث مالك، عن هشام بن عروة، لم يروه أحد إلا أشهب\".\nقال الحافظ ابن حجر في النُّكت الظِّرَاف: \"تبع أبو بكر النيسابوري أبا عبد الرحمن النسائي فقال: حديث مالك، عن هشام لا أعلم أحدا رواه إلا أشهب. . وقد تعقَّب الدارقطني قول شيخه النيسابوري فقال عنه -بياض في الكتاب- في غرائب مالك: \"وقد رواه إسماعيل بن أبي أويس، عن مالك، عن هشام نحوه، ورواه عبد الرزاق وأبو قُرَّة، عن مالك عن هشام -مختصرا- ثم ساقه من طريق محمد ابن حماد الظهراني عن إسماعيل -بطوله- وسنده بعينه إلى مالك، عن ابن شهاب، قال: فذكره نحوه.\nوأخرج من طريق أبي قرة قال: ذكر مالك، عن هشام فذكر منه قوله: أمرنا النَّبِيّ ﷺ فقال: \"من شاء فليهل بالحج، ومن شاء فليهل بالعمرة\" قالت: فكنت ممن أهل بالعمرة، ومن طريق الذهلي، عن أحمد بن يوسف، كلاهما عن عبد الرزاق، عن معمر ومالك، عن هشام بلفظ: \"من شاء منكم أن يهل بعمرة، فلولا أني سقت الهدي لأهللت بعمرة\"- مختصر، ومن طريق حفص بن عمر المهرقانِي، عن عبد الرزاق أخصر منه بلفظ: \"فمن شاء أفرده، ومن شاء قرنه\".\nانظر: النُّكت الظراف لابن حجر (١٢/ ١٩٧ - ١٩٨).\nمن فوائد الاستخراج: في حديث المُستخرِج زيادة صحيحةٌ لم ترد عند صاحب الأصل، وهي ذكره هشام بن عروة في الإسناد عن عروة في طريق مالك.","vol":"9","page":288},{"text":"٣٧٢١ - حدثنا أبو داود السِّجِسْتَانِي (^١)، وأبو إسمَاعِيل التِّرمذي (^٢)،\n⦗٢٩١⦘ قالا: حدَّثنا القعنبي، عن مالك (^٣)، عن ابن شهاب، عن عروة، عن عائشة ﵂ قالتْ: خرجنا مع النَّبِيّ ﷺ، فذكر مثله (^٤).\n_________\n(^١) هو: سليمان بن الأشْعَث السِّجِستاني، صاحب السنن، والحديث في سننه (ص ٢٠٨) عن القعنبي، عن مالك به.\n(^٢) محمد بن إسماعيل بن يوسف السُّلمي، أبو إسماعيل الترمذي.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق.\n(^٤) أخرجه البخاري في كتاب الحج -باب: كيف تُهِلُّ الحائض والنفساء؟ (ص ٢٥٢، ١٥٥٦) عن عبد الله بن مسلمة القعنبي به.\nمن فوائد الاستخراج: أخرج المصنف الحديث من طريق القعنبي عن مالك، بينما أخرجه مسلم عن يحيى عن مالك، ورواية القعنبي عن مالك أعلى من رواية يحيى عنه، وكان ابن معين لا يقدم على القعنبي أحدا في مالك، وقال ابن المديني: \"لا أقدِّم من رواة الموطأ أحدا على القعنبي\".\nوربما هذا أخرج البخاري رواية القَعْنبي.\nانظر: الجرح والتعديل (٥/ ١٨١)، معرفة الثقات للعجلي (٢/ ٦١)، من كلام يحيى بن معين في الرجال (رواية الدقَّاق ص ١١٦)، الثقات لابن حبّان (٨/ ٣٥٣)، تهذيب الكمال (١٦/ ١٣٦)، سير أعلام النبلاء (١٠/ ٢٥٧)، تهذيب التهذيب (٦/ ٣٢)، تقريب التهذيب (ت ٤٠٠٩).","vol":"9","page":290},{"text":"٣٧٢٢ - حدثنا يُونس، أخبرنا ابن وهب، أخبرني مَالك (^١)، عن ابن شِهاب، عن عروة، عن عائشة ﵁ قالت: \"خَرَجْنَا مَعَ النَّبِيّ ﷺ *بِمَا هَلَلْتُ* (^٢) بِعُمْرَةٍ\" فَقَدِمْتُ مَكَّة وأنا حائِضٌ فذكر\n⦗٢٩٢⦘ بِمِثْلِه بِطُولِه (^٣).\nروى مسلمٌ، عن عبد الملِك بن شُعيب بن اللَّيث، عن أبيه، عن جدِّه، عن عُقَيل، عن ابن شِهَاب، عن عروة، عن عَائِشة أنَّها قالتْ: خرجْنَا مع النَّبِيّ ﷺ حجَّة الوَدَاع، -فذكر الحديث- وقال فيه: فقال رسول الله ﷺ: \"من أَحْرم بِعمرةٍ ولم يُهْدِ فَلْيَحْلِل، ومنْ أَحْرَم بِعُمْرَةٍ وأَهْدى فلا يَحِلَّ حتَّى ينْحَر هَدْيَه (^٤) \".\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٢٠.\n(^٢) بِمَا هَلَلْتُ: هكذا في نسخة (م)، أمَّا في صحيح مسلم، والمصادر الحديثيَّة الأخرى: \"فأهلَلْتُ، فأَهلَّت، فَأَهْللنا\"، ولفظُ المصنِّف صحيح من النَّاحية اللُّغوية، فـ \"مَا\" اسم موصول بمعنى \"الذي\" وضمير العائد على الموصول محذوف، والتقدير: \"خرجتُ =\n⦗٢٩٢⦘ = بالذي هَلَلْتُ به، أيْ بِعُمْرِة، فهو مثل قولِك عن الأنبياء: \"إن الآخر منهم جاء بما جاء الأوَّل بالتَّوحيد\"، أي: بما جاء الأوَّل به، وقول أبي الفضل العباس بن المطَّلب ﵁ لأبي سفيان: \"هذا والله رسول الله ﷺ قد جاء بما لا قِبَل لكم به، بعشرة آلاف من المسلمين\".\nانظر: تفسير البغوي (٨/ ٥٧٠).\n(^٣) أخرجه الطَّحاوي في شرح معاني الآثار (٢/ ١٩٩) عن يونس به.\n(^٤) وصله مسلم في صحيحه، في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٠).","vol":"9","page":291},{"text":"٣٧٢٣ - حدثنا عبد الله بن أحمد بن أبي مسرة، حدثنا خَلَّاد ابن يحيى (^١)، حدثنا إبراهيم بن نافع (^٢)، عن ابن أبي نَجيح، عن مُجاهد، عن عائشة أنَّها حاضت بِسَرِف فَتَطَهَّرتْ بعرفة، فقال النَّبِيّ ﷺ: \"يُجْزِيْكَ طَوَافٌ وَاحِد بين الصَّفا والمَرْوَة في حجِّك وعُمْرَتِك\" (^٣).\n_________\n(^١) ابن صَفْوان، السُّلَمِي، أبو محمد الكُوفي، نزيل مكة.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٠، ح ١٣٣)، =\n⦗٢٩٣⦘ = عن الحسن بن علي الحُلواني، عن زيد الحباب، عن إبراهيم بن نافع به، وأخرجه البيهقي في السنن الكبرى (٥/ ١٠٦) عن أبي عبد الله الحافظ وعبد الله بن يوسف الأصبهاني، عن عبد الله بن محمد بن إسحاق الفاكهي، عن أبي يحيى عبد الله ابن أحمد بن أبي مسرة به.\nمن فوائد الاستخراج: العلوُّ النسبي: المُساواة بين المصنِّف ومسلم في عدد رجال إسناديهما.","vol":"9","page":292},{"text":"٣٧٢٤ - حدثنا محمد بن إسماعيل الصَّائغ بمكة، حدثنا عفان بن مسلم، حدثنا وُهَيب بن خالد (^١)، حدثنا عبد الله ابن طاوس، عن أبيه، عن عائشة، أنَّها أهَلَّت بِعُمْرَة فَقَدِمَتْ ولم تَطُفْ بالبيت حتَّى حاضتْ، فنَسَكَت المَنَاسِك كلَّها وقدْ أهلَّتْ بالحَجِّ، فقال له النَّبِيّ ﷺ يوْمَ النَّفْرِ (^٢): \"يَسَعُكِ طوافُكِ لِحَجِّك وعُمْرَتِكِ\" قالتْ: فبعث بِها مع عبد الرحمن إلى التَّنْعِيْم فَاعْتَمَرَتْ بعد الحجِّ (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) يوم النَّفْر: -بفتح النُّون، وسكون الفَاء- ويُطلق على اليوم الثاني، والثَّالث من أيَّام التشريق، فيقال: يوم النفر الأوَّل، ويَوم النَّفر الثاني، والظَّاهر أنَّ المقصود هُنا: يوم النّفر الثاني، وهو آخر يوم من أيام التشريق، لقولها في الحديث: \"فنسكت المنَاسِك كُلَّها. . . فقال لها النَّبِيّ ﷺ يوم النَّفر\"، وتقدَّم في ح / ٣٧١٩، أنَّ النَّبِيّ ﷺ أرسلَ مَعَها عبد الرحمن لَيْلَة الحَصْبة ليُعمرها من التنعيم، وهي اللَّيلة التي بعد أيام التشريق حيثُ نفروا من منى نزلوا المحصَّب للمَبِيْت به.\nانظر: شرح النووي على مسلم (٨/ ٣٨٠)، النِّهاية في غريب الحديث (٥/ ٢٠٢).\n(^٣) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٩، ح ١٣٢) =\n⦗٢٩٤⦘ = عن محمد بن حاتم، عن بهز بن أسد، عن وهيب بن خالد به، وأخرجه الإمام أحمد في المسند (٦/ ١٢٤) عن عفان به.\nمن فوائد الاستخراج: قُوَّة إسناد المصنِّف، حيث أخرج الحديث من طريق عفَّان، بينما أخرجه مسلم من طريق بهز، وهو مع ثقته وإتقانه قَدّم عليه يحيى بن سعيد القطَّان، وعليُّ بن المديني عفَّانَ بن مسلم.\nقال يحيى بن سعيد: \"كان عفان وبهز وحِبَّان يختلفون إليَّ، وكان عفَّان أضبط القوم للحديث وأنكدهم؛ عملت عليهم مرة في شيء فما فَطِنَ لِي أحدٌ منهم إلَّا عفَّان\".\nانظر: تهذيب الكمال (٢٠/ ١٦٨).","vol":"9","page":293},{"text":"٣٧٢٥ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا قُرَّة (^٢)، عن عبد الحميد بن جبير، عن صَفِيَّة بنت شَيْبَة، عن عائشة قالت: يا رسول الله، يرجع الناس بِنُسُكَين وأرجع بِنُسُك واحدٍ؟ قالت: \"فأمر عبد الرحمن بن أبي بكر فأردفَنِي خَلْفَه حتَّى أَتَيْنَا إلَى التَّنْعِيْم فأهْلَلْتُ بعمرةٍ\"، ثُمَّ قدمت على النَّبِيّ ﷺ من لَيْلِي وهو بالبَطْحَاء لم يَبْرَح، وذلك ليلة النَّفْر قُلْتُ: يا رسول الله، ألا أدخل البَيْت؟ قال: \"ادْخُلِي الحِجْرَ (^٣)\n⦗٢٩٥⦘ فإنَّه مِنَ البَيْت\" (^٤).\n_________\n(^١) هو سليمان بن داود الطيالسي، والحديث في مسنده من رواية يونس عنه (ص ٢١٨).\n(^٢) هو: قرة بن خالد السَّدوسي، البصري، وهو موضع الالتقاء مع مسلم.\n(^٣) الحِجْر: -بكسر المهملة وسُكون الجيم- هُو معروف على صفة نصف الدائرة وقدرها تسع وثلاثون ذراعا، وهو القدر الذي أُخرج من الكعبة. =\n⦗٢٩٥⦘ = انظر: فتح الباري (٣/ ٥١٨).\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٠، ح ١٣٤)، عن يحيى بن حبيب الحارثي، عن خالد بن الحارث، عن قُرة به، وليس فيه \"استئذان عائشة ﵂ لدخول الحِجر\"، وأخرجه النسائي في الكُبرى (٥/ ٣٩١) بتمامه بالزيادة المذكورة عن أحمد بن سعيد، عن وهب بن جرير، عن قرة به، وفي السنن الصُّغرى (ص ٤٥٠) بالسَّند نفسِه أخرج الزِّيادة دون باقي الحديث.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة صحيحة لم ترد عند صاحب الأصل، وهي قوله: \"قُلْتُ: يا رسول الله، ألا أدخل البَيْت؟ قال: \"ادْخُلِي الحِجْرَ فإنه مِنَ البَيْت\".","vol":"9","page":294},{"text":"٣٧٢٦ - ز- حَدَّثنا عبد الله بن أحمد بن حَنْبَل (^١)، قال: حدثنا أبي (^٢)، قال: حدَّثنا إسماعيل بن إبراهيم (^٣)، قال: حدثنا أيُّوب (^٤)، عن ابن\n⦗٢٩٦⦘ أبي مُلَيكَة (^٥) قال: قال لي: أَلا تَعْجَبُ؟ حدَّثني القَاسم، عنْ عَائِشة أنَّها قالت: \"أهْللتُ بالحجِّ\" تعني مع النَّبِيّ ﷺ وحَدَّثني عروة عَنْها أنَّها قَالتْ: أهْلَلْتُ بِعُمْرة، ألَا تَعجَبُ؟ (^٦).\n_________\n(^١) هو: عبد الله بن أحمد بن محمد بن حنبل الشَّيباني، أبو عبد الرحمن البغدادي، ولدُ الإمام. ت / ٢٩٠ هـ.\nوثقه النَّسائي، وابن أبي حاتم، والدَّارقُطني، والخطيب البغدادي، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٥/ ٧)، سؤالات السُّلمي للدارقطني (ص ٢١٨، ٢١٩)، تاريخ بغداد (٩/ ٣٧٥)، تذكرة الحُفّاظ (٢/ ٦٦٥)، تهذيب التهذيب (٥/ ١٤٣)، تقريب التهذيب (ت ٣٥٥٠).\n(^٢) هو الإمام الجليل: أحمد بن محمد بن حنبل.\n(^٣) ابن إبراهيم، المشهور بابْن عُلَيَّة.\n(^٤) ابن أبي تَمِيمة كَيْسان السَّختِياني.\n(^٥) هو عبد الله بن عبيد الله بن عبد الله بن أبي مُلَيكة القُرشي. ت / ١١٧ هـ.\nوثَّقه ابن سعد، وأبو زرعة، وأبو حاتم.\nانظر: الطبقات الكبرى (٥/ ٤٧٣)، الجرح والتعديل (٥/ ٩٩)، تهذيب الكمال (١٥/ ٢٥٦).\n(^٦) أخرج هذه الحكاية الإمام أحمد في \"العلل ومعرفة الرجال\" (٢/ ٣٨٩) عن ابن عُلَيَّة به.\nإسنادها صحيح، وأما حديث عروة والقاسم عن عائشة ﵂ في الحجِّ فحديث مشهور أخرجه مسلم وغير واحد مُطوَّلًا كما تقدَّم في هذا الباب والأبواب التي قبله، وكما سيأتي في الأبواب التي تَليه.\nمن فوائد المستخرَج: إخراج أبي عوانة رواية زائدة لم يخرجها صاحب الأصل (صحيح مسلم)، وفيها حكاية تعجُّب ابن أبي مليكة من اختلاف روايتيْ عروة والقاسم في حجة خالتهما وعمَّتهما عائشة ﵁.","vol":"9","page":295},{"text":"٣٧٢٧ - ز- حدثنا سعيد بن مسعود المَرْوَزِي، حدَّثنا عفان بن مسلم، حدثنا وُهَيب بن خالد، حدثنا أيُّوب (السَّخْتِياني (^١»، عن\n⦗٢٩٧⦘ ابن أبي مليكة قال: قال: ألا تعجب؟ حدَّثني القاسم، عن عائشة وهي عَمَّتُه \"أنَّها أهلَّت بالحَجِّ\"، وحدَّثني عروة -وهي خَالَتُه- أنَّها قالت: \"أهْللتُ بعمرة\" (^٢).\n_________\n(^١) في نسخة (م) \"السِّجستاني\" وهو تصحيف، والتصويب من إتحاف المهرة (١٧/ ١٣٤، ح ٢٢٠٠٧)، والسَّخْتِيَانِي: نسبة إلى عمل السَّخْتيان وبيعها، وهي الجلود الضأنية ليست بأدم. الأنساب (٣/ ٢٣٢).\n(^٢) انظر تخريج ح / ٣٧٢٦، وقد تكَلَّمت بالتَّفصيل على الإختلاف الحاصل في حديث عائشة ﵂ في تعليقي على باب: \"باب بَيان إِسْقَاطِ الهَدْي عن المرأة التي تَعْتَمِر ثُمَّ تَحِيْض يُفْسِدُ عمرتَهَا حَيْضُها وتُهِلُّ بالحجِّ ثمَّ تعتمر بعدُ. . .\"، وجَمعتُ بين الروايات المختلفة عن عائشة ﵂ بما أوردت من أقوال أهل العلم والتحقيق في ذلك.\nمن فوائد المستخرَج: إخراج أبي عوانة رواية زائدة لم يخرجها صاحب الأصل (صحيح مسلم)، وفيها حكاية تعجُّب ابن أبي مليكة من اختلاف روايتيْ عروة والقاسم في حجة خالتهما وعمَّتهما عائشة ﵂.","vol":"9","page":296},{"text":"٣٧٢٨ - حدَّثَنا الحَسَنُ بن مُكْرَم (^١)، حدَّثنا إسْماعِيلُ بن المُنْذِر أبو المنذر (^٢)، حدثنا قُرَّة بن خالد (^٣)، عن عبد الحميد بن جبير بن شيبة، عن صفية ابنة شيبة قالت: حدثتنا أم المؤمنين عائشة قالت: قلت: يا\n⦗٢٩٨⦘ رسول الله، أيرجع الناس بنُسُكَين وأَرْجِعُ بِنُسُكٍ واحد؟! قالت: \"فأمر عبد الرحمن بن أبي بكر فخرج بِيْ إلى التَّنْعِيم\"، فأردفَنِي خلفه على جمله في ليلة شديدة الحَر، فكنتُ أَحْسُرُ (^٤) خِمَارِي (^٥) عن عُنقي، فانتَهَيْنا إلى التَّنعِيم فأهلَلْتُ منها بعمرة، فقدمتُ على رسول الله ﷺ وهو بالبَطْحَاء لم يَبْرَحْ (^٦) وذلك ليلَة النَّفْر، قُلْتُ: يا رسول الله، ألا أدخُلُ البَيْتَ؟ قال: \"ادخُلي الحِجْرَ فإنَّه من البيت (^٧) \".\n_________\n(^١) ابن مُكْرَم -بضم أوله وسكون الكاف وفتح الراء- بن حَسَّان البزَّاز، أبو علي البغدادي.\n(^٢) لم أقفْ على ترجمتِه، وذكره ابن أبي حاتم في شيوخ روح بن مسافر البصري.\nالجرح والتعديل (٣/ ٤٩٦)، تابعه أبو داود الطيالسي، ووهب بن جرير عن قرة ابن خالد به. ح / ٣٧٢٥.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أَحْسِرُ: -بكسر السين، وضمِّها، لغتان- أي أكشفه وأزيله.\nشرح النووي على مسلم (٨/ ٣٩١).\n(^٥) خِمَار: -بكسر الخاء المعجمة- هو ما تغطي به المرأة رأسها.\nانظر: مشارق الأنوار (١/ ٤٧٢).\n(^٦) بَرِحَ مكانَه: -على وزن سَمِعَ- أي زال عنه، ولم يَبْرَحْ: لم يزل عنْ مكانِه.\nانظر: القاموس المحيط (ص ٢٠٨).\n(^٧) انظر تخريج ح / ٣٧٢٥.\nمن فوائد الاستخراج: في حديث المصنف زيادة صحيحة لم ترد عند صاحب الأصل، وهي قوله: \"قُلْتُ: يا رسول الله، ألا أدخل البَيْت؟ قال: \"ادْخُلِي الحِجْرَ فإنَّه مِنَ البَيْت\".","vol":"9","page":297},{"text":"<span data-type='title' id=toc-581>باب ذكرِ الخَبَر المُبيْح للمُحرِم الرُّجُوعَ إِلَى سُنَّتِه في الإِهْلَالِ إنْ شَاءَ أحْرَم بالحَجِّ، وإنْ شاء أحرم بعُمرة، والدَّلِيل على أنَّ الاختيار منهما ما اختاره المُهلُّ بِه حَجًّا كان أو عُمرةً، وعلى أنَّ عائشة ﵁ قضتْ عُمْرَتَهَا منْ نَحْوِ الموضِع (^١) الَّذي حاضتْ بِه </span>(^٢)\n_________\n(^١) أيْ: بِسَرِف، وهو قريبٌ من التَّنعيم.\n(^٢) تقدَّم أن عائشة ﵂ أتَتْ بعُمرةٍ ثانية من التنعيم، ولم تكنْ عمرتُها من التَّنعيم قَضَاءً للعُمْرة الَّتِي أدخل عليها الحجّ لِفَسَادِها، بل كانت عمرتُها الأولى صحيحةً أيضًا، وبإدخالها الحجَّ عليها صارت قارنةً، وعلى هذا حصل لها عُمْرَتَان صحيحتان، وراجع الكلام على ح / ٣٧١٩، ٣٧٢٠.","vol":"9","page":299},{"text":"٣٧٢٩ - حدثنا عبد الصمد بن الفضل، حدَّثنا مكي بن إبراهيم، عن ابن جريج قال: أخبرني هشام بن عروة (^١)، ح.\nوحدثنا أبو حُميد (^٢)، قال: حدثنا حجَّاج (^٣)، قال ابن جريج: وحدثني هشام بن عروة، عن عروة، عن عائشة أنَّها قالت: أمرنا رسول الله ﷺ فقال: \"من شاء فَلْيُهِلَّ بِحَجٍّ، ومن شاء فَلْيُهِلَّ بِعُمرةٍ\" قالت: فكُنْتُ ممَّن أهلَّ بِعُمرةٍ، فقدِمْنا فحِضْتُ، فدخل عليَّ النَّبِيّ ﷺ فذكرتُ ذلك\n⦗٣٠٠⦘ له (*فأمرني أن *) (^٤) أَنْقُضَ رَأْسِي (^٥)، وَأَمْتَشِطَ، وأَدَع عُمرتي (^٦)، وأُحْرِمَ بِالحجِّ، حتَّى إذا كانت لَيْلَة الحَصْبَةِ وهي ليْلةُ النَّفْرِ (^٧)، أَرْسَل إلى عبد الرحمن فَأَرْدَفَهَا، فَأَعْمَرَهَا مِنَ التَّنْعِيم (^٨).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٣) ابن محمد المِصِّيصِي، أبو محمد الأَعور.\n(^٤) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٥) نَقْضُ الرَّأس: -بالقاف وبالمعجمة- حَلُّ ضَفَائِرَه.\nانظر: هَدْي السَّاري (ص ٢٠٩).\n(^٦) المقصود ترْكُ العمل فيها وإتمام أفعالها، وليس معناه إبطالها بالكلية والخروج منها، وقد تكلَّمت على هذه المسئلة بالتفصيل في ح / ٣٧١٩.\n(^٧) أيْ ليلةُ النَّفر من مِنَى، وهي اللَّيلة التي بعد أيَّام التشريق، بعد ما أتَّمت حَجَّتها ورَمَتِ الجِمَار أيَّام منى، انظرح /٣٧١٩.\n(^٨) أخرجه الطَّحاوي في شرح معاني الآثار (٢/ ٢٠٢) عن أبي بكرة، ومحمد بن خزيمة، عن عثمان بن الهيثم، عن ابن جريج به، وانظر تخريج ح / ٣٧١٩، ٣٧٢٠.\nمن فوائد الاستخراج: في الحديث المستخرَج زيادةٌ لم ترد عند صاحب الأصل، وهي: تفسير ليلة الحصْبَةِ بلَيْلة النَّفر.","vol":"9","page":299},{"text":"٣٧٣٠ - حدثنا أبو دَاود السِّجْزِي (^١)، حدثنا سليمان بن حرب، حدثنا حمَّاد بن زيد، قال أبو داود: وحدَّثنا مُوسى بن إسماعيل، حدثنا وُهَيب، وحمَّاد بن سَلَمة، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة،\n⦗٣٠١⦘ بنحوه، زاد موسى: فأهلَّت بعمرةٍ مكانَ عُمرتِها، فطَافتْ بالبَيْتِ، قال: فقضى الله عُمرتَهَا وحَجَّتَها، قال هِشَام: ولم يكنْ في شيءٍ من ذلِكَ هَدْيٌ، زاد موسى في حديث حمَّاد: فلما كان ليلة البَطْحَاِء (^٣) طَهُرَتْ عَائِشَةُ (^٤).\n_________\n(^١) هو الإمام سُليمان بن الأشعث السِّجِسْتَانِي، صاحب السُّنن، والحديثُ مخرَّجٌ بالإسنادين في سننه (ص ٢٠٨، ح ١٧٧٨) مع الزِّيادات التي أشار إليها المصنِّف، وهي زيادات صحيحة.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ليلةُ البَطْحَاء: قال ابن منظور: \"البطحاء مسيلٌ فيه دُقاق الحصى\"، وقال الجوهري: \"الأبطح مسيل واسع فيه دُقَاق الحَصَى، ومنه بَطْحَاء مَكَّة\".\nقال شمس الحق العظيم آبادي: \"والمعنى أنَّ عائشة طهرت في ليلة من أيَّام نزول البَطْحَاء وهي مِنَى فكانت طهارتها في ليلة من ليالي أيام منى والله أعلم\".\nوقال أيضًا: \"قال العَيْنِي: وكان ابتداءُ حَيْضِها يوم السَّبت لثلاثٍ خَلَوْن من ذي الحِجَّة بِسَرِف وطَهُرَتْ يوم السَّبت وهو يوم النحر\".\nانظر: الصِّحَاح للجَوْهَرِي (١/ ٣٥٦)، لِسَان العرب (١/ ٤٢٨)، عُمْدَة القاري (٩/ ١٨٣)، عون المعبود (٥/ ١١٧، ١٢٠).\n(^٤) انظر تخريج ح / ٣٧١٩، ٣٧٢٠، ٣٧٢٩.\nمن فوائد الاستخراج: فِي حديثِ المصنِّف زياداتٌ صَحِيحة لم تَرِدْ عنْدَ صاحبِ الأصل، وهِيَ قولُه: \"فأهلَّتْ بعمرةٍ مكانَ عُمرتِها\".\nوالزيادةُ الثَّانية: تحديدُ الوقتِ الذي طَهُرتْ فيه عائشة ﵂.","vol":"9","page":300},{"text":"<span data-type='title' id=toc-582>بابُ الدَّلِيْلِ عَلَى الإِبَاحَةِ لِلْمُعْتَمِر أن يَضُمَّ إِلَى عُمْرَتِه حَجَّةً إن اضْطَرَّ إِلَى ذَلِكَ فَلَمْ يَقْدِرْ على أن يَحِلَّ مِنْ عُمْرَتِه، وعلى أنَّ عَائِشَةَ ﵂ لمْ يَجِبْ عَلَيْهَا قَضَاءُ عمرتِها، وكانَتْ عمرتُها الَّتي لَمْ تَحِلَّ منْها عُمرةً جَائزةً، وكَذَلِك المُفْسِدُ عمرتَه وأهَلَّ بِحَجَّة، وعلى أنَّ عائشةَ طافتْ بِعُمْرَتِها وَحَجِّها، ثُمَّ خَرَجتْ إلَى التَّنْعِيم</span>","vol":"9","page":302},{"text":"٣٧٣١ - أخبرنا يُونَس أخْبَرنا ابن وهب قال: أخبرني الليث بن سعد (^١)، ح.\nوحدثنا الربيع (^٢)، حدَّثنا شُعَيب بن اللَّيث (^٣)، حَدَّثنا اللَّيث، أنَّ أبا (الزُّبَيْر (^٤» أخبره، عن جابر بن عبد الله، أن عائِشة أَقْبَلتْ مُهِلَّة بِعُمْرةٍ حتَّى إذا كانتْ بِسَرِفَ عَرَكَتْ (^٥)، فدخل عليها النَّبِيّ ﷺ فوجدها تبْكِي\n⦗٣٠٣⦘ فقال: \"ما يُبْكِيْكَ؟ \" قلتُ: حِضْتُ ولمْ أَحْلِلْ ولمْ أَطُفْ بِالبَيْتِ، والنَّاسُ يَذْهبُون الآنَ إلى الحجِّ، قال: \"هذا أمرٌ كَتَبَهُ الله علىَ بَنَاتِ آدَمَ، فاغْتَسِلِي ثُمَّ أهِلِّي بالحجِّ\" ففعلتْ ووقفتْ المواقِفَ؛ حتَّى إذا طَهُرَت طافتْ بالكعبة والصَّفا والمروة، ثُمَّ قال: \"قدْ أحْلَلْتِ من حَجِّكَ وعُمْرتِك جَمِيْعًا\" قَالَتْ: يا رسول الله، إنِّي أَجدُ في نَفْسِي إنْ لَمْ أَطُفْ بِالبَيتِ حتَّى حَجَجْتُ، قال: \"فاذهبْ بِها يَا عبد الرحمن، فأَعْمِرْهَا من التَّنْعِيْم\" وذلِكَ ليْلةَ الحَصْبَة (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ابن سليمان بن عبد الجبار بن كامل أبو محمد المرادي مولاهم، المصري.\n(^٣) ابن سعد بن عبد الرحمن الفهمي، مولاهم، أبو عبد الملك المصري.\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"الزُّهري\"، والتَّصويب من إتحاف المهرة (٣/ ٥٠٠)، وصحيح مسلم (٢/ ٨٨١).\n(^٥) عَركَت: -بفتح العين، والرَّاء- أيْ حاضتْ، يقال: عَركَت تَعْرُك عُرُوكا، كقَعَدَ تَقْعُد قُعُودا.\nانظر: شرح النووي على مسلم (٨/ ٣٩٢).\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨١، ح ١٣٦)، عن قتيبة بن سعيد، ومحمد بن رُمْح، عن الليث بن سعد به، وأخرجَه الطَّحاوي (٢/ ٢٠١) عن يونس به مختصرا.\nمن فوائد الاستخراج: في إسناد مسلم عنعنةُ أبي الزبير، وهُو مدلِّس من المرتبة الثالثة، وقَدْ صَرَّح بالإخبار عند المصنِّف، وهو دليلٌ لمن يرى أن عنعنةَ المدلِّسين في الصحيحين لا تضرُّ لاتصال إسنادِ المعنعِن فيهما، ولذا رأى بعضُ العلماء منهم الإمام النووي والحافظُ الحلبي أنَّ العنعنة في الصحيحين محمولةٌ على ثبوتِ السَّماع فيها عند صاحبي الصحيحين من جهة أخرى.\nانظر: النكت على ابن الصلاح (٢/ ٩٢ - ٩٣)، تعريف أهل التقديس كلاهما لابن حَجَر (ص ٤٥).","vol":"9","page":302},{"text":"٣٧٣٢ - حدَّثنا عمار بن رجاء، حدثنا محمد بن بكر البُرْسَانِي (^١)، أخبرنا ابن جريج، قال: أخبرني أبو الزبير أنَّه سمع جابرا، ح.\n⦗٣٠٤⦘ وحدثنا يُوسُف (^٢)، وأبو حميد (^٣)، قالا: حدثنا حجَّاج بن محمد، عن ابن جريج (^٤) قال: أخبرني أبو الزبير أنَّه سمع جابر بن عبد الله يقول: دخل النَّبِيّ ﷺ على عائشة وهي تبكي فقال: \"ما لكِ تبكين؟ \" قالتْ: أبكاني أن الناس حلُّوا ولم أحْلِلْ، وطافوا بالبيت ولم أَطُفْ، وهذا الحجُّ قد حضَر كما ترى، قال: \"إنَّ هذا أمرٌ قدْ كَتَبه الله علي بنات حَوَّاء، فاغْتسِلي وأَهلِّي بِالحجِّ، ثُمَّ حُجِّي واقضِي ما يَقْضي الحاجُّ غير أن لا تطُوفي بِالبَيت ولا تُصَلي\" قال: ففعلت ذلك فلما طَهُرَتْ، قال: \"طُوفِي بالبيت وبين الصَّفا والمروة، ثمَّ قد أحلَلْتِ من حجِّكِ ومن عُمْرَتِكِ\" قالت: يا رسول الله، إنِّي أجِدُ في نفسي من عُمْرتِي أَنْ لمْ أكنْ طُفْت (^٥) حتَّى حَجَجْتُ، قال: \"فاذهَبْ يا عبد الرحمن فأعْمِرْهَا من التَّنْعيم\" (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسناد الأول.\n(^٢) هو: يوسف بن سعيد بن مُسَلَّم المِصِّيْصي.\n(^٣) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٤) موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٥) وعند مسلم: \"إنِّي أجدُ في نفسي أَنِّي لمْ أطُفْ بالبيت حتَّى حججْتُ\".\nصحيح مسلم (٢/ ٨٨١).\n(^٦) أخرجه مسلم في كتاب الحج -بابُ بَيَانِ وُجُوْهِ الإحرام. . . (٢/ ٨٨١، ١٣٦)، عن محمد بن حاتم، وعبد بن حُميد، عن محمد بن بكر، عن ابن جريج به، محيلًا متنه على حديث الليث بن سعد، عن أبي الزبير قبله، وأخرجه أبو نعيم في المستخرج =\n⦗٣٠٥⦘ = (٣/ ٣١٢) عن محمد بن إبراهيم عن محمد بركة، عن يوسف بن سعيد المصِّيصِي به.\nمن فوائد الاستخراج: فيه بيانٌ للمتن المحال به في صحيح مُسْلم على متنٍ آخر.","vol":"9","page":303},{"text":"٣٧٣٣ - حدَّثنا مُسْلِم بن الحَجَّاج بِبَغْدَاد (^١)، حدَّثنا أبو غَسَّان مَالِكُ بن عبد الواحد، حدَّثنا مُعَاذ بن هِشَام، قال: حدثني أبِي (^٢)، عن مَطَر (^٣)، عن أبي (الزُّبير) (^٤)، عن جابر بن عبد الله، أن عائشة في حجَّة نبيِّ الله ﷺ أهلَّت بِعُمْرة، فلما كانت بِسَرِفَ حَاضَتْ فَاشْتَدَّ ذلك عليها، فقال نبيُّ الله ﷺ: \"إنَّمَا أنتِ من بني آدم يُصيبكِ ما أصابَهم\" فلما قدمتْ البَطْحَاء أمرَها نَبِيُّ الله ﷺ فأهلَّت، فلما قضتْ نُسُكَها فجاءَت إلى الحَصْبَة أحبَّتْ أنْ تعتَمِر، فقال لها نبيُّ الله ﷺ: \"إنَّكِ قدْ قَضَيْتِ حجِّكِ وعُمْرتكِ\" قال: \"وكان رسول الله ﷺ رجلًا سهْلًا (^٥) إذا هَوِيَتِ الشَّيءَ تابعها عليه (^٦)، فأرسلها معَ عبد الرحمن بن أبي بكر\n⦗٣٠٦⦘ فأَهلَّت بعمرةٍ من التَّنعيم\" قال (مطرٌ) (^٧): قال أبو الزبير: فكانتْ عائشة إذا حجَّت صنعت كما صَنَعَتْ مع نبيِّ الله ﷺ (^٨).\n_________\n(^١) صاحبُ الصَّحيح، والحديث مَخرَّجٌ في صحيحه في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨١).\n(^٢) هو: هشام بن أبي عبد الله سنْبَر الدَّسْتَوائي.\n(^٣) ابن طَهْمَان الورَّاق.\n(^٤) ما بين القوسين تصَحَّف في نسخة (م) إلى \"الزُّهري\"، والتصويب من إتحاف المهرة (٣/ ٤٥٠)، وصحيح مسلم (٢/ ٨٨١).\n(^٥) أَي: سهل الخُلُق، كريم الشمائل، لطيفا ميسرا.\nانظر: شرح النووي على مسلم (٨/ ٣٩٤).\n(^٦) معنَاه: إذا هوِيتْ شيئًا لا نقص فيه في الدين، مثل طلبها الاعتمار وغيره أجابها إليه. =\n⦗٣٠٦⦘ = انظر: المرجع السابق.\n(^٧) ما بين القوسين تصحَّف في نسخة (م) إلى \"مطرف\"، والتصويب من إتحاف المهرة (٣/ ٤٥٠)، وصحيح مسلم (٢/ ٨٨١).\n(^٨) ساق المصنِّف هذا الحديث من طريق الإمام مُسلم ﵀، كما ساقه أبو نعيم في مستخرجه (٣/ ٣١٢) من طريق مسلم بن الحجّاج أيضًا، ولعلَّه لعدم وجوده عندهما من غير طريقه بهذا الإسناد، أعني إسناد مطرٍ عن أبي الزبير بما يحتوي متنُ حديثه من زياداتٍ يمكنُ الاستدلال في لما بَوَّب به المصنِّفُ أبو عوانة.\nقال السَّخاوي -عند كلامه عن مناهج المستخرِجين-: \"وربما عزَّ على الحافظ وجود بعض الأحاديث فيتركه أصلًا، أو يعلِّقُه عن بعض رواتِه، أو يورده من جِهة مصنِّفِ الأصل\".\nفتح المغيث للسخاوي (١/ ٤٤).\nمن فوائد الاستخراج: في حديث المستخرِج بيانٌ لمتن حديث مطر الورَّاق، حيث أحاله مسلم على حديثِ اللَّيث عن أبي الزُّبير قبلَه، واكتفَى بذكر زياداتِه على الليث بن سعد.","vol":"9","page":305},{"text":"٣٧٣٤ - حدثنا محمد بن معاذ المَرْوَزِي، حدثنا زكَرِيَّا بن عَدِيٍّ، حدثنا عبيد الله بن عُمر، عن زيدٍ (^١)، عنْ أبِي الزُّبير (^٢)، عن جابر: \"خَرجْنا\n⦗٣٠٧⦘ مع رسول الله ﷺ مُهِلِّين بالحجِّ، فقَدِمْنا مكَّة وطُفْنَا بِالبَيْتِ وبالصَّفا والمَرْوَة\" (^٣) وذكر الحديث.\n_________\n(^١) هو: زيد بن أبي أنيسة الجَزَري، أبو أسامة الكوفيّ، ثمَّ الرُّهاوي، و\"أُنَيسة\" بضمِّ الأول وفتح الثاني مصغَّرا. انظر ح / ٣٧١٨.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث بعده، ح / ٣٧٣٥.","vol":"9","page":306},{"text":"٣٧٣٥ - حدثنا أبو داود الحراني، حدثنا الحسن بن محمَّد ابن أَعْيَنْ (^١)، وأبو جعفر بن نُفيل (^٢)، ح.\nوحدثنا الصغاني، حدثنا سَعيد بن سُليمان (^٣)، قالوا: حدثنا زُهير أبو خيثمة (^٤)، حدثنا أبو الزبير، عن جابر بن عبد الله قال: خرجنا مع رسول الله ﷺ مُهِلِّين بالحجِّ مع النِّساء والولدانِ، فلما قدمنا مكَّة طُفنا بالبيتِ وبالصَّفا والمرْوَة، قال: فقال لنا رسول الله ﷺ: \"من لم يكن معه هدي فَلْيَحْلِلْ\" قلنا: أيُّ الحلِّ؟ قال: \"الحل كُلُّه\" قال: فأتينا النِّساء، ولبسنا الثِّياب، ومَسِسْنَا الطِّيب، فلما كان يوم التَّروية أهلَلْنَا بالحَجِّ وكفانا الطَّوافُ الأوَّل بين الصَّفا والمروة، وأمرنا رسول الله ﷺ\n⦗٣٠٨⦘ أنْ نَشْتَرِك في الإِبِل والبَقَر؛ كلُّ سَبْعة منَّا في الجَزُورِ (^٥)، قال أبو داود الحراني: في بَدَنَة (^٦)، وقال الصغاني: في الجَزُوْر (^٧).\n_________\n(^١) أبو علي الحرَّانِي، ت / ٢١٠ هـ.\nقال أبو حاتم: \"أدركتُه ولم أكتبْ عنه\"، وذكره ابن حبان في الثقات.\nووثَّقه الذَّهبي، وقال الحافظ ابن حجر: \"صدق\".\nانظر الجرح والتعديل (٣/ ٣٥)، الثقات (٨/ ١٧١)، تهذيب الكمال (٦/ ٣٠٦)، الكاشف (١/ ٣٢٩)، التقريب (ت ١٤٠٧).\n(^٢) هُو: أبو جعفر عبد الله بن محمد بن علي بن نُفَيْل النُّفَيلي الحرّاني.\n(^٣) هو الضبِّي، أبو عثمان الواسطي، نزيل بغداد، البزَّاز، يلقب بـ \"سعدُويَة\".\n(^٤) هو: زُهير بن معاوية؛ وهو موضع الالتقاء مع مسلم.\n(^٥) الجَزُور: -بفتح العين وضمِّ الزَّاي- هو ما يُجْزَر من الابل، أيْ يُذْبَح، والجمع جَزَائِر وجُزُرٌ.\nانظر: هدي السَّاري (ص ١٠٣).\n(^٦) البَدَنَةُ: -بفتح الثلاثة محرّكةً- واحدة البُدُن -كَكُتُب- هي من الإبل والبقر، كالأضحية من الغنم، تهدى إلى مكَّة، للذكر والأنثى، وقال عياض: \"البدن مختصة بالإبل\"، وقال غيره: \"يقع على الجمل والناقة والبقرة، لكن على الإبل أكثر\".\nانظر: مشارق الأنوار (١/ ٨٠)، القاموس المحيط (ص ١٠٨٦)، هدي السَّاري (ص ٩٠٩).\n(^٧) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٢، ١٣٨) عن أحمد بن يونس، ويحيى بن يحيى، كلاهما عن أبي خيثمة زهير بن معاوية به.\nمن فوائد الاستخراج: في حديث المستخرِج بيان للمُهْمَل \"زهير أبي خيثمة\"، حيث جاء في صحيح مسلم مُهمَلا، وتزداد أهمية مثل هذا إذا شاركه راوٍ آخر في اسمه وطبقته وشيوخه، وقد شارك زهير بن معاوية أبو خيثمة، زهيرُ بن محمَّد التَّميمي في الطبقة، وإخراج الجَمَاعة لهما.","vol":"9","page":307},{"text":"٣٧٣٦ - حدثنا الصغاني، ويحيى بن سَافِري، قالا: حدثنا مُعلَّى بن مَنْصُور (^١)، حدَّثنا ابن أبي زَائِدة (^٢)، أخبرنا (ابن) جُريج (^٣)،\n⦗٣٠٩⦘ عن أَبِي الزُّبير، عن جَابِر قال: أَمَرنا رسول الله ﷺ بعد مَا طُفْنا أنْ نَحِلَّ قال: \"فإِذا أردتُّم أَنْ تَنْطَلِقُوا إِلَى مِنَى فَأَهِلُّوا\" (^٤).\nوروى عبد الملِك بن شُعَيب بن اللَّيث، عن أبيه، عن جدِّه، عن عُقَيْل، عن ابن شهاب، عن عروة، عن عائشة قالتْ: \"بعثَ مَعِي رسول الله ﷺ عبد الرحمن بن أبي بكْرٍ، وأمرنِي أَنْ أَعْتَمِر مِنَ التَّنْعِيم مَكَان عُمْرَتي الَّتِي أَدْركنِي الحجُّ ولَمْ أَحْلِل مِنها\" (^٥).\n_________\n(^١) الرازي، أبو يعلى.\n(^٢) هو: يحيى بن زكريا بن أبي زائدة ميمون الهَمْداني -مولاهم-، أبو سعيد الكوفي.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"أبو\"، والتَّصويب من إتحاف المهرة =\n⦗٣٠٩⦘ = (٣/ ٤٥٠)، وابن جريج هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٢، ح ١٣٩) عن محمد بن حاتم، عن يحيى بن سعيد، عن ابن جريج به.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة صحيحةٌ وهي: أمرُ النَّبِيّ ﷺ أصحابَه بالتحلُّل من إحرامهم بعد ما طَافُوا، بينما جاء لفظ مسلم خاليًا من ذلك الأمر والتَّوقِيت.\n(^٥) وصله الإمام مسلم في صحيحه -كتاب الحج -باب بيان وُجُوه الإحرام. . . (٢/ ٨٧٠، ح ١١٢) عن عبد الملك بن شعيب بن الليث به.","vol":"9","page":308},{"text":"<span data-type='title' id=toc-583>باب ذكر الخبر المبيِّن أنَّ فَسْخَ الحَجِّ بِعُمْرَةٍ لمنْ لا يكونُ معه هدْيٌ على الإِبَاحَة لَا عَلَى الحَتْمِ، وَأنَّ المُهِلَّ بِالحجِّ إذا قدِم مكَّة ولمْ يَكنْ معه هديٌ إن أحبَّ أقام على إحرامه إلى انقْضَاء نُسُكِه، وإن أحبَّ جعلها عمرةً، وحَظْرِ فَسْخِ الحجِّ لمنْ مَعَهُ هَدْيٌ، والدَّلِيل على أنَّ فسْخَ الحجِّ لا يكونُ إلَّا بالطَّواف، وعلى أنَّ السُّنَّة في الخُروج من الحَرَم لمن يُريد أنَّ يعتمرَ فيُهِلَّ من الحِلِّ بعمرةٍ، وعلى أنَّ الطَّائف بالبيت طوافَ الوَدَاع (يجعلهُ) (^١) آخرَ عملِه إذا ارتحَلَ، وأنَّ عائشة ﵂ أهلَّت بالحج، وأقامتْ على إِحْرَامِها لم يَفْسُخْ حجُّها (^٢) حتَّى فرغتْ منْه ثُمَّ اعتمرتْ</span>\n_________\n(^١) في نسخة (م) \"يجعلها\"، وهذا لا يصِحُّ من الناحية اللُّغوية، لأن الضمير إمَّا أن يرجِع على: الطواف، أو الوداع، أو البيت، وتلك الأسماء كلُّها مذكَّرة.\n(^٢) فسخُ الحج: هو أن يكون قد نوى الحج أولا ثم ينقضه ويبطله ويجعله عمرة ويحل ثم يعود ويحرم بحجة. انظر: النهاية في غريب الحديث والأثر (٣/ ٤٤٥).","vol":"9","page":310},{"text":"٣٧٣٧ - حدثنا محمد بن إبراهيم الطَّرْسُوسِي، حدثنا أبو نُعيم (^١)، حدثنا أفْلَحُ (^٢)، عن القاسِم بن محمد، عن عائشة قالت: خرَجْنا مع\n⦗٣١١⦘ رسول الله ﷺ بالحجّ في أَشْهُر الحجِّ (^٣) وحُرُم (^٤) الحج، حتَّى نزلنا بِسَرِفَ قالت: فخرج رسول الله ﷺ إلى أصحابه فقال: \"من لمْ يَكُن مِنْكُم معه هدْيٌ فأَحَبَّ أنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعَلْ، ومَنْ كَانَ مَعَهُ هَدْيٌ فَلَا\" وكان مع رسول الله ﷺ هَدْيٌ ومَعَ رِجَالٍ من أصحابه ذوِيْ قُوَّةٍ كانَ مَعَهُم الهدْي، قَالت: فالآخِذ بِالأَوْلَى من لم يكن معه الهَدْيُ، والتَّاركُ لها، قالت: فدخل رسول الله ﷺ وأنَا أبْكي (*فقال: \"ما يبكيك؟ \"*) (^٥) قالت: سمعتُ قولَكَ لأصحابِك فَمُنِعْتُ العُمْرَةَ، قال: \"وما شأنُكِ؟ \" قلتُ: لا أصلِّي، قال: \"لا يَضُرُّكِ إنَّما أنتِ من بناتِ آدمَ كتب الله عليكِ مَا كتَبَ عَلَيْهِنَّ، فكُوني في حجِّكِ فعَسَى الله أَنْ يَرْزُقَكِهَا\" قالتْ: فَكُنْتُ في حَجَّتِي حتَّى نَفَرْنا من مِنىً، فَنَزَلْنَا المُحَصَّب فَدَعَا عبد الرحمن بن أبي بَكْرٍ فَقَال: \"اخرُجْ بِأختِكَ\n⦗٣١٢⦘ من الحرَمَ فَلْتُهِلَّ بعمرة، ثُمَّ افْرُغا من طوافِكما فإنِّي أنتظرُكما ها هُنا حتَّى تأْتِيا\" قال: فجئْنَاه في جوفِ اللَّيل، قال: \"قد فرغْتُما\" قلتُ: نعم، (فنادَى (^٦» بالرَّحِيل في أصحابه، فارتَحَل النَّاسُ ومرَّ بالبيتِ فطافَ قبْلَ صلَاةِ الصُّبْحِ، ثمَّ خرَجَ مُتَوَجِّهًا إلى المدينة (^٧).\n_________\n(^١) هو: الفضل بن دُكين.\n(^٢) ابن حميد بن نافع الأنصاري المدني، وهو موضع الالتقاء مع مسلم.\n(^٣) أشهر الحج هي: عند الجماهير شوال، ذو القعدة، وعشر ليال من ذي الحجة تمتد إلى الفجر ليلة النَّحر.\nانظر: شرح النووي على مسلم (٨/ ٣٨٥).\n(^٤) حُرُم الحجّ: ضبطه الجمهور بضمِّ الحاء والرَّاء على إرادة الأوقات والمواضِع والأشياء والحالات، وضبطَه الأصيلي بفتح الرَّاء، فيكونُ جمعَ حرمة، أي ممنوعات الشرع ومحرَّماته.\nانظر: شرح النووي على مسلم (٨/ ٣٨٤)، الدِّيباج على مسلم (٣/ ٣٠٦).\n(^٥) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٦) في نسخة (م) \"فادي\"، ولعلَّها تصحيفُ \"فَآذن\"، ففي لفظ مسلم (٢/ ٨٧٠) \"فآذن بالرحيل\"، أي أَعْلَمَ بالرَّحيل، كما يحتمل أن تكون تصحيفَ \"فنادى\" لفظِ الحديثِ في صحيح البخاري (ص ٢٨٨، ح ١٧٨٨).\n(^٧) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٥، ح ١٢٣) عن محمد بن نمير، عن إسحاق بن سليمان، وأخرجه البخاري في كتاب الحج -باب قول الله تعالى: \"الحج أشهر معلومات\". . . (ص ٢٥٣، ح ١٥٦٠) عن محمد ابن بشَّار، عن أبي بكر الحنفي، وفي كتاب العُمرة -باب المعتمر إذا طاف طواف العمرة ثم خرج، هل يجزئه من طواف الوداع؟ (ص ٢٨٨، ح ١٧٨٨) عن أبي نُعيم الفضيل ابن دكين، ثلاثتهم عن أفلح بن حميد به.\nمن فوائد الاستخراج: قولُه في حديث المصنِّف: \"فمنعتُ العمرة\"، روى جمهورُ رواةِ مسلم مكانه: \"فسَمِعتُ بالعُمرة\"، وهذا اللفظ يُشْكِل توجيهه، أما لفظ المستخرِج فواضح المعنى، مناسبٌ للمُقام، يؤيِّد لفظَ بعضِ رواة مسلم الذين رَوَوْه بلفظ: \"فمُنِعْتُ العُمرة\"، ولذا قال النووي: \"كذا هو في النسخ: \"فسمعت بالعمرة\"، قال القاضي: كذا رواه جمهور رواة مسلم ورواه بعضهم: \"فمنعت العمرة\"، وهو الصواب\".\nانظر: شرح النووي على صحيح مسلم (٨/ ٣٨٥).","vol":"9","page":310},{"text":"٣٧٣٨ - حدثنا الحَسَن بن مُكْرَم، حدثنا عُثْمان بن عُمَر (^١)، أخبرنا أفلحُ بن حُميد (^٢)، بإسناده قال: خرجنا مع النَّبِيّ ﷺ لياليَ الحجِّ، وأيَّامَ الحجِّ، وأشهُرَ الحج، مُهِلِّين بالحجِّ، حتَّى إذا كُنَّا بِسَرِفَ، قال رسول الله ﷺ لأصحابه: \"من لَمْ يكنْ معه هدْيٌ وأَحبَّ أنْ يُهِلَّ (^٣) فَلْيُهِلَّ، ومنْ كَانَ معه هدْيٌ فَلْيمكُثْ على إحرامِه\" وذكر الحديثَ بنحوه (^٤).\n_________\n(^١) هو: عُثْمَان بن عمر بن فَارِس العبْدي، البصري.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أيْ: بِالعُمْرِة.\n(^٤) انظر تخريج ح/ ٣٧٣٧.\nمن فوائد الاستخراج: العلوّ النسبيُّ: المُسَاواة بين المصنف والإمام مسلم لتساوي عدد رجال إسناديهما.","vol":"9","page":313},{"text":"٣٧٣٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرني مالك بن أنس، وعمرو بن الحارث، عن عبد الرحمن بن القاسم (^١)، عن أبيه، عن عائشة أنَّها قالت: قدمتُ مكَّة وأنَا حائضٌ لم أطُفْ بِالبَيْت ولا بينَ الصَّفا والمروة، فشكوت ذلك إلى رسول الله ﷺ فقال: \"افْعَلِي ما يَفْعَلُ الحَاجُّ غيرَ أن لا تَطُوفِي بِالبَيْتِ حتَّى تَطْهُرِي\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٣، ح ١١٩)، =\n⦗٣١٤⦘ = عن أبي بكر بن أبي شيبة، وعمرو النَّاقد، وزهير بن حرب، عن ابن عيينة، وعن سليمان ابن عبد الله الغَيْلَانِي، عن عبد الملك بن عمرو، عن عبد العزيز بن سلمة الماجِشُون، كلاهما عن عبد الرحمن بن القاسم به أكثر تفصيلًا من حديث مالك، وفي لفظ المَاجِشُون: \"قال رسول الله لأَصحابه: اجعلُوها عُمْرَة\"، وأخرجه ابن حبَّان (٩/ ١٤٣) عن الحسين بن إدريس، عن أحمد بن أبي بكر، عن مالك، وعن (٩/ ٣١٦) عبد الله بن محمد، عن حرملة، عن ابن وهب، عن عمرو بن الحارث، كلاهما عن عبد الرحمن بن القاسم به، وانظر ح / ٣٧٩٧، ٣٧٣٨.\nمن فوائد الاستخراج: فيه علوُّ صفة، وسمَّاه البعض العلوَ المعنويّ، وهو الذي تساوى فيه السَّنَدان وامتاز أحدهما بكون رواته حفاظا علماء، فهُنا أخرج أبو عوانة الحديث من طريق مالك، عن عبد الرحمن بن القاسم، بينما أخرجه مسلم، من طريق ابن عيينة، والماجشون، عن عبد الرحمن بن القاسم، وهما مع ثقتهما، يقدَّم عليهما الإمام مالك، فيقدَّم على ابن عيينة في الحفظ، والعلم، والفقه، وقدم الوفاة، ويقدَّم على الماجشون في الحفظ، والعلم، والفقه، قال يحيى بن سعيد: \"ما في القوم أصح حديثا من مالك\"، يعني السُّفيانين ومالكا.\nانظر: تهذيب التهذيب (٤/ ١٢١، و١٠/ ٧)، فتح المغيث (٣/ ٢٣، ٢٥).","vol":"9","page":313},{"text":"٣٧٤٠ - حدَّثنا أبو داود (^١)، حدثنا أبو سلمةَ (^٢)، حدثنا حمَّاد (^٣)، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة، قالتْ: لبَيَّنا بالحجِّ حتَّى\n⦗٣١٥⦘ إذا كنَّا بِسَرِفَ حِضْتُ، فدخلَ عليَّ رسول الله ﷺ وَأَنَا أبْكِي، وذكر الحديث، وقال فيه: فلمَّا قَدِمْنَا مكَّة قَالَ رسول الله ﷺ: \"مَنْ أَحَبَّ أَنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعلْ، إلَّا من كان معه الهدْيُ\" قالت: \"وَذَبَحَ رسول الله ﷺ عَنْ نِسَائِهِ البَقَرَ يوم النَّحرِ (^٤) \".\n_________\n(^١) هو: الإمام سُليمان بن الأشعث السِّجِسْتاني، صاحب السُّنن، والحديث في سُنَنِه بالإسناد نفسِه. (ص ٢٠٨).\n(^٢) هو: موسى بن إسماعيل التَّبوذَكيّ.\n(^٣) ابن سلمة، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٤، ح ١٢١) عن أبي أيوب الغيلاني، عن بهز، عن حماد بن سلمة به، محيلًا متْن حديثه على حديث عبد العزيز بن أبي سلمة الماجِشُون قبله، وقال: \"وساق الحديث بنحو حديث الماجِشُون. . .\".\nقلتُ: اختلف لفظ حمَّاد بن سَلَمة، ولفظُ الماجِشُون، في مسئلة تخيير النَّبِيِّ ﷺ أصحابَه بين فسخ الحج إلى العمرة، وعدمِه، ففي لفظ الماجشون، عن عبد الرحمن ابن القاسم كما عند مسلم وغيره: \"قال رسول الله ﷺ لأصحابه: \"اجعلوهما عمرة\"، وفي لفظ حمَّاد بن سلمة عن عبد الرحمن بن القاسم، كما عند المصنِّف وأبي داود (ص ٢٠٨): \"مَنْ أَحَبَّ أَنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعلْ، إلَّا من من معه الهدْيُ\"، والفَرْق واضح بين التخيير في فعل شيء وبين الأمر به.\nقال الشيخُ الألباني في حديث عائشة ﵂ هذا (صحيح سنن أبي داود ١/ ٤٩٩، ح ١٧٨٢): \"صحيحٌ دون قوله: \"من شاء أنْ يجعلها عمرة. . .\" والصَّواب: \"اجعلوها عُمْرَةً\"، م، ويأتي برقم (١٧٨٨).\nقلتُ: يقصِد الشيخ من الرمز: \"م\" إخراج مسلم له، وبالحديث ح (١٧٨٨) حديثَ موسى بن إسماعيل، عن حمَّاد، عن قيس بن سعد، عن عطاء، عن جابر، وفيه: \"اجعلوها عمرةً\"، وبرقم (١٥٧٢) الحديثَ ذاته.\nوتابع الماجِشُونَ عمرُو بن الحارث عند ابن حبَّان (٩/ ٣١٦)، فرواه عن =\n⦗٣١٦⦘ = عبد الرحمن بن القاسم، عن القاسم به، بلفظ: \"اجعلوها عمرةً\"، وإسنادُه صحيح، والله أعلم.\nولكن التَّخْيِيْر بين الفسخ وعدمه رواه البُخاري في صحيحه (ص ٢٥٣، ص ٢٨٨) عن محمد بن بشَّار، عن أبي بكر الحَنَفي، وعن أبي نعيم الفضل بن دُكين، كلاهما عن أفلح بن حميد عن القاسم بن محمَّد، عن عائشة به، وفيه: \"فنزلنا بِسَرِفَ فقال النَّبِيّ ﷺ لأصحابه: من لم يكنْ معه هديٌ فأحبَّ أن يجعلَها عمرة فلْيفعلْ، ومن كان معه هديٌ فلا\"، انظر ح / ٣٧٣٧.\nوقد جمَعَ العُلَماء بين هذه الألفاظ المختلفة التي البعضُ منها يدلُّ على التَّخيير بين الفسخ وعدمه، والبعض الآخر منها يدلُّ على أمر عزيمةٍ وتحتُّم بفسخِ الحجِّ إلى العُمرة.\nقال القاضي عياض: \"والذي تدلُّ عليه نُصُوص الأحاديث في صحيحَيْ البخاري ومسلم.\nوغيرهما من رواية عائشة وجابر وغيرهما، أن النَّبِيّ ﷺ إنَّما قال لهم هذا القَوْلَ بعد إحرامهم بالحجِّ في منتهى سفرهم ودُنوِّهم من مكَّة بِسَرِفَ، كما جاء في رواية عائشة، أو بعد طوافه بالبيت وسعيه كما جاء في رواية جابر، ويحتمل تكريره الأمر بذلك في موضعين، وأنَّ العزيمة كانت آخرًا على ما تذكره بعد أمرهم بِفَسْخِ الحجِّ إلى العمرة\".\nوقال الإمام النَّووي -بعد سرده بعض الألفاظ التي فيها الأمر بالفسخ-: \"هذه الروايات صحيحةٌ في أنَّه ﷺ أمرهم بفسخ الحج إلى العمرة أمرَ عزيمةٍ وتحتُّمٍ، بخلاف الرواية الأولى وهي قوله ﷺ \"من لم يكن معه هديٌ فأحبَّ أن يجعلَها عمرة فَلْيَفْعَل\"، قال العلماء: \"خيَّرَهم أوَّلًا بين الفَسْخِ وعدمه مُلاطفةً لهم، وإيناسًا بالعمرة =\n⦗٣١٧⦘ = في أشهر الحج، لأنَّهم كانوا يرونها من أفجر الفجور، ثُمَّ حَتَّم عليهم بعد ذلك الفَسْخَ وأمرهم به أمرَ عزيمةٍ، وألزمهم ايَّاه، وكَرِه تَرَدُّدَهُم في قبول ذلك ثُمَّ قَبِلُوه وفعلوه إلَّا مَنْ كَانَ مَعَهُ هَدْيٌ، والله أعلم\".\nوقال أنور شاه الكَشْمِيْري: \"وقد كان النَّبِيّ ﷺ خيَّرهم في أوَّل أمرِهم، ثُمَّ أمرَهم ثانيًا قبل شروعهم في الأفعال حين بلغَ مكةَ شرَّفها الله تعالى، فلم يعمل به أحدٌ منهم، فلما رآهم امتنعوا عنه غَضِبَ عليهم، وعزمَ عليهم حين صَعَد المروةَ، وإنما غضبَ عليهم لأنَّهم أَبَوا أنْ يأتُوا بما كان أمرَهم به، وتنَزَّهُوا عن رخصتِهِ، وفي مثله وردَ الغضبُ\".\nانظر: إكمال المعلم (٤/ ٢٣٧)، شرح النووي على مسلم (٨/ ٣٧٩، ٣٨٥)، طرحُ التثريب (٥/ ٢٧)، فيض الباري (شرح حديث رقم ١٥٦٠).\nمن فوائد الاستخراج: تقييد \"عبد الرحمن\" بأنه ابن القاسم، وجاء لدى الإمام مسلم مهملا.","vol":"9","page":314},{"text":"<span data-type='title' id=toc-584>بابُ الإِبَاحَةِ للحائضٍ أنْ تقضِيَ المنَاسِك كلَّها وتقفَ المواقفَ كلَّها إلَّا الطواف بِالبيتِ، والدَّليل على أنَّ عُمْرَةَ عائشةَ من التَّنْعيم كانتْ أفضلَ من عمْرَةِ سائرِ أزواجِ النَّبِيّ ﷺ لزيادةِ نَصَبِها وتَعَبِها، وأنَّ العُمْرَة مِنَ المِيْقَاتِ أفضلُ مِنْهُ مِنَ التَّنْعِيْم</span>","vol":"9","page":317},{"text":"٣٧٤١ - حدثنا شعيبُ بن عمرو (^١)، حدثنا سفيان بن عيينة (^٢)، عن\n⦗٣١٨⦘ عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: \"ضَحَّى رسول الله ﷺ عن نِسائِهِ البقَرَةَ\" (^٣).\n_________\n(^١) هو الضَّبَعِي، الدِّمَشْقي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٣، ح ١١٩)، عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وأخرجه البخاري في كتاب الحيض -باب الأمر بالنفساء إذا نُفِسن (ص ٥٢، ح ٢٩٤) عن علي بن عبد الله، وفي كتاب الأضاحي -باب الأضحية للمسافر والنساء (ص ٩٨٦، ح ٥٥٤٨) عن مسدد، وفي باب من ذبح ضحية غيره (ص ٩٨٨، ح ٥٥٥٩) عن قتيبة، ستتهم عن سفيان بن عيينة به، وفي أحاديث الأربعة الأُوَل قصَّةُ الخروج للحج، وقصة حيض عائشةَ ﵂ أيضًا، أمَّا مسدَّد، وقتيبة، فاكتفيا بذكر قصة حيض عائشة ﵂ وذبح رسول الله ﷺ عن نسائه.\nمن فوائد الاستخراج: دقة اختيار المستخرِج ﵀، حيث اختار الرواية التي فيها أن رسول الله ﷺ ذبح عن نسائه بقرة واحدة، بينما ورد في ألفاظ البخاري ومسلم كلمة: \"البَقَر\"، وهي صيغة تطلق على الجمع كما تطلق على اسم الجنس أيضًا.\nوفي صيغة الإفراد \"البقرة\" فائدةٌ فقهية حيثُ يُستنبطُ منها جواز الاشتراك في الهدي، وربَّما لأجل هذا صدَّر أبو عوانة الباب برواية شعيب بن عمرو، عن سفيان أبن عيينة، وقدَّمها على رواية الشافعي والحميدي عن سفيان.\nويؤيد رواية شعيب بن عمرو ما أخرجه أبو داود في سننه (ص ٢٠٥) عن ابن السّرح، وأخرجه النسائي في الكُبرى (٢/ ٤٥٢) عن يونس بن عبد الأعلى، كلاهما عن ابن وهب عن يونس عن ابن شهاب عن عمرة بنت عبد الرحمن عن عائشة ﵂: \"أن رسول الله ﷺ نحر عن آل محمد في حجَّة الوداع بقرةً واحدةً\"، كما =\n⦗٣١٩⦘ = أخرجه الإمام أحمد في المسند (٦/ ٢٤٨) عن عثمان بن عُمر، عن يونس، عن الزُّهري، عن عروة وعمرةَ، عن عائشة ﵂ \"أنَّ رسول الله ﷺ نحر عن أزواجه بقرةً في حجَّة الوداع\".\nقال الحافظ ابن حجر في الفتح (٣/ ٦٤٤): \"ورواية يونس أخرجها النسائي وأبو داود وغيرهما ويونس ثقة حافظ، وقد تابعه معمر عند النَّسائي أيضًا (الكبرى ٢/ ٤٥٢)، ولفظه أصْرَحُ من لفظ يونس، قال: \"ما ذبح عن آل محمد في حجَّة الوداع إلا بقرة\"، وروى النَّسائي أيضًا (٢/ ٤٥٢) من طريق يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة قال \"ذبح رسول الله ﷺ عمَّن اعتمر من نِسَائه في حجة الوداع بقرةً بينهُنَّ\" صحَّحه الحكم، وهو شاهِدٌ قويٌّ لرواية الزُّهري، وأمَّا ما رواه عمَّار الدُّهني، عن عبد الرحمن بن القاسم عن أبيه عن عائشة قالت: \"ذبحَ عنَّا رسول الله ﷺ يوم حَجَجْنَا بقرةً بقرةً\" أخرجه النسائي (٢/ ٤٥٢) أيضًا فهو شاذٌّ مخالفٌ لما تقدَّم\". انتهى كلامه.\nقلتُ: ولعلَّ الثِّقات الذين روَوْه بالجمع: \"البقر\" قصدوا تَحديدَ الجِنس الذي ذُبح، فإن صيغة \"البقر\" كما أنَّها تطلق على جمع \"بقرة\" تطلق كذلك على مطلق الجنس، وتدخلُ الهاء على \"البقر\" على أنَّه واحدٌ من الجِنْسِ، ذكرًا كان ذلك الواحدُ أَمْ أنثى.\nانظر: لسان العرب (١/ ٤٥٨)، القامُوس المحيط (ص ٣٣١).","vol":"9","page":317},{"text":"٣٧٤٢ - حدثنا الربيع بن سليمان، أخبرنا الشَّافِعيّ (^١)، أخبرنا سفيان بن عيينة (^٢)، عن عبد الرحمن بن القاسم، عنْ أبيه، عن عائشة\n⦗٣٢٠⦘ قالت: خرجنا مع النَّبِيّ ﷺ ولا يرون إلا الحجَّ، حتَّى إذا كُنَّا بِسَرِفَ وقَرُبْتُ مِنْها حِضْتُ، فدخلَ عليَّ النَّبِيّ ﷺ وأنا أبْكي فقال: \"ما لك، أنَفِسْتِ؟ (^٣) \" قالت: قلتُ: نعم، قال: \"إنَّ هذا شيءٌ كتبه الله على بناتِ آدم، فاقْضِي (^٤) ما يَقضي الحاجُّ غير أنْ لا تَطُوفي بالبيت\" \"وضَحَّى رسول الله ﷺ عنْ نِسَائِه البَقَر\" (^٥).\n_________\n(^١) الإمام، والحَدِيْثُ في مُسْنَدِه (ص ١١١).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أنَفِسْتِ: -بفتح النون وضمها، والفتح أفصح، وكسر الفاء- معناه أَحِضْتِ.\nشرح النووي على مسلم: (٨/ ٣٨٢).\n(^٤) اقْضِي: افْعَلي، كما في رواية أخرى: فاصنعي.\nالمرجع السابق.\n(^٥) انظر تخريج ح / ٣٨٤١ قبلَه.\nمن فوائد الاستخراج: في حديث المستخرِج فوائد منها:\n• إخراجه الحديث من طريق الإمام الشَّافعي، ممَّا يُفيدُ الإسنادَ قوَّةً وعُلوًّا معْنويًّا. • جاء جزءٌ من الحديث في صحيح مسلم (٢/ ٨٧٠) على الشكِّ: \"حتَّى إذا كنت بسرف، أو قريبًا منها\"، وجاءت رواية المستخرِج بدون شكٍّ.","vol":"9","page":319},{"text":"٣٧٤٣ - حدثنا بِشر (^١)، حدَّثنا الحميدي (^٢)، حدَّثنا سُفيان (^٣)،\n⦗٣٢١⦘ حدَّثنا عبد الرحمن بن القاسم، قال: أخبرني أبِي، قال: سمعت عائشة، فذكر نحوه (^٤).\n_________\n(^١) ابن موسى بن صالح الأسدي، أبو علي، البغدادي.\n(^٢) عبد الله بن الزبير بن عيسى القرشي، والحديث في مسنده عن سفيان بهذا الإسناد (١/ ١٠٣).\n(^٣) ابن عيينة، وهو موضع الالتقاء مع مسلم.\n(^٤) انظر تخريج ح / ٣٨٤١، ٣٨٤٢.\nمن فوائد الاستخراج: وقع في حديث المستخرِج تصريح ابن عيينة بالتَّحديث، وهو في الأصل المستخرَج عليه مرويٌّ بالعنْعنة، وابن عيينة وإن احتمل الأئمة تدليسه لإمامته وقلة تدليسه، وكونه لا يُدَلِّس إلَّا عن ثقة، إلا أنَّ الوقوفَ على تصريحه بالتَّحديث يفيدُ أنَّه لم يدلِّس في الإسناد المُعيَّن.\nانظر: صحيح مسلم (٢/ ٨٧٠)، معرفة أهل التَّقديس (ص ٣٢، ح ٥٢).","vol":"9","page":320},{"text":"٣٧٤٤ - حدثنا [أبو] عمرو بن حازم (^١)، وعمار بن رجاء، قالا: حدثنا عبيد الله بن موسى، أخبرنا إسرائيل، عن مَنْصُور (^٢)، عن إبراهيم (^٣)، عن الأسود (^٤)، عن عائشة قالت: خرجنا مع النَّبِيّ ﷺ ولا نُرَى إلا أنَّما هُوَ الحَجُّ (^٥)، فلمَّا قَدِم أَمَرَ أصحابه فطَافُوا وطاف نساؤُه، ثُمَّ أمرَهُم فَحَلُّوا، قالتْ عائشة: كنْتُ حِضْتُ فَلَمْ أَطُفْ، فَوَقَفْتُ المواقفَ\n⦗٣٢٢⦘ كلَّها، فلمَّا كانتْ ليلةُ الحَصَبَة قلتُ: يا رسول الله، يرجعُ أهلُكَ بعمرةٍ وحجَّةٍ غيري، قال: \"اخْرُجي مع أخيك عبد الرحمن بن أبي بَكر\" فلقيتُ رسول الله ﷺ مُدْلِجًا مُصْعِدًا على أهلِ المدينة، وأنَا مُصْعِدَةٌ عَلَى أَهْلِ مَكَّة (^٦).\n_________\n(^١) هو: أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غَرْزَة.\n(^٢) ابن المعتمر، وهو موضع الالتقاء مع مسلم.\n(^٣) ابن يزيد النخعي.\n(^٤) ابن يزيد النخعي، الكوفي.\n(^٥) هكذا في نسخة (م)، ولعلَّ تركيب الجُملة مثل قوله تعالى: ﴿إِنْ يُوحَى إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُبِينٌ﴾ (سورة ص، آية ٧٠)، وفي صحيح مسلم \"ولا نُرى إلَّا أنَّه الحجُّ\".\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٧، ح ١٢٨) عن زُهير بن حرب، وإسحق بن إبراهيم، كلاهما عن جرير، عن منصور به.\nوأخرجه البخاري في كتاب الحج -باب التمتع والقران والإفراد. . . (ص ٢٥٣، ح ١٥٦١) عن عثمان بن أبي شيبة، عن جرير، وفي باب: إذا حاضت المرأة بعد ما أفاضت (ص ٢٨٤، ١٧٦٢) عن أبي النعمان، عن أبي عوانة، كلاهما عن منصور به.\nواختلف على منصورٍ في جزء من الحديث، فرواه عنه جريرٌ كما عند مسلم على الشكّ: \"فلقِيَني رسول الله ﷺ وهو مصعدٌ من مكة، وأنا منهبطةٌ عليها، أو أنا مصعِدةٌ وهو منهبطٌ منها. . .\"، وتابع جريرًا أبو عوانة الوضَّاح اليَشْكُرِي عند البخاري، وشَيْبَانُ بن عبد الرحمن كما عند المصنِّف (ح / ٢٣٥) على شكِّه في هذا الجزء من الحديث، وخالفهما إسرائيلُ فرواه عن منصورٍ بدون شكٍّ كما عند المستخرِج: \"فلقيتُ رسول الله ﷺ مُدْلِجًا مُصْعِدًا على أهلِ المدينة، وأنَا مُصْعِدَةٌ عَلَى أَهْلِ مَكَّة\"، وهذه الألفاظ معناها واحد، كما جاءت رواية الأعمش بدون شك أيضًا كما في المستخرِج (ح / ٣٧٤٦)، عن إبراهيم، عن الأسود، عن عائشة ﵂ بلفظ: \"فلقيت رسول الله ﷺ على العقبة مُدْلِجا وهُوَ مُنْهَبِطٌ عَلَى أهْلِ المَدِيْنَة وأَنَا مُنْهَبِطةٌ على أهْلِ مَكَّة\".\nوقد ثبتت من طرق أخرى أنها لقيت ﷺ في منزله بعد ما فرغت فأذن في أصحابه فخرج فمرَّ بالبيت فطاف\"، قال الإمام النووي في الجمع بين الروايات =\n⦗٣٢٣⦘ = المختلفة: \"قولُها: \"فلقيني رسول الله ﷺ. . . منهبطٌ منها\"، وقالت في الرواية الأخرى: \"فجئنا رسول الله ﷺ وهو في منزله فقال هل فرغت فقلت نعم فأذن في أصحابه فخرج فمرَّ بالبيت وطاف\"، وفي الرواية الأخرى: \"فأقبلنا حتَّى أتينا رسول الله ﷺ وهو بالحَصْبَة\"، وجه الجمع بين هذه الروايات أنَّه ﷺ بعث عائشة مع أخيها بعد نزوله المحصب، وواعدها أن تلحقَه بعد اعتمارها، ثُمَّ خرج هو ﷺ بعد ذهابها فقصد البيت ليطوف طواف الوداع، ثمَّ رجع بعد فراغه من طواف الوداع، وكُلُّ هذا في الليل، وهي الليلة التي تلي أيَّام التشريق، فلقيَها ﷺ وهو صادرٌ بعد طواف الوداع، وهي داخلةٌ لطواف عمرتها ثُمَّ فَرَغَتْ من عمرتِها ولحقته ﷺ وَهُو بَعْدُ في مَنْزِلِه بِالمُحَصَّب، وأمَّا قولها: \"فأذِنَ في أصحابِه فخَرجَ فَمَرَّ بالبيت وطافَ\" فيُتَأَوَّل على أنَّ في الكلام تقديمًا وتأخيرًا وأنَّ طوافه ﷺ-كانَ بَعْد خُروجها إلى العُمْرة وقبْلَ رجوعِها، وأنَّه فَرَغَ قَبْل طَوَافِها لِلْعُمرة\".\nمن فوائد الاستخراج: جاء جزءٌ من الحديث في صحيح مسلم (٢/ ٨٧٠) على الشكِّ: \"وهو مصعدٌ من مكَّة، وأنَا منهبطةٌ عليها، أو أنا مصعِدةٌ وهو منهبطٌ منها\"، وجاءت روايةُ المستخرِج خاليَةً من الشكِّ، وقدَّمَها المستخرِج على غيرها من الرِّوايات.","vol":"9","page":321},{"text":"٣٧٤٥ - حدَّثنا أبو أمية، حدثنا عبيد الله بن موسى، أخبرنا شَيْبَان (^١)، عن مَنْصُور (^٢)، عن إبراهيم، عن الأسود، عن عائشة قالت: خَرَجْنا مع النَّبِيّ ﷺ ولا نُرَى إِلَّا أَنَّهَا هُوَ الحَجُّ (^٣)، فقَدِمَ\n⦗٣٢٤⦘ رسول الله ﷺ فَطَافَ ولَمْ يَحْلِلْ، وكانَ مَعَهُ الهَدْيُ، وَطَافَ من مَعَه مِنْ نِسَائِه وأصحابِه، فحَلَّ منهم مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ، قال: وحاضَتْ هِيَ، فَقَضَيْنَا مَنَاسِكَنَا من حَجِّنا، فلمَّا كانتْ ليلةُ الحَصَبَةِ ليلَةُ النَّفْرِ، قلتُ: يَا رسول الله، أَيَرْجِعُ أَصْحَابُكَ كُلُّهُم بِعُمْرَةٍ وحَجَّةٍ وأرجعُ أنَا بِحَجٍّ، قال: \"أَمَا كُنتِ تَطَوَّفْتِ لَيَالِيَ قَدِمْنَا؟ \" قالتْ: لا، قال: \"فانْطَلقِي مَعَ أخِيْك إِلَى التَّنْعِيم فَأَهِلِّي بِعُمْرةٍ، ثُمَّ مَوْعِدُك كَذا وكذا\" قالت عائشة: فلقيتُ رسول الله ﷺ مُدَّلِجًا (^٤) وهُو مُصْعِدٌ على أهْلِ مَكَّة، وأَنَا\n⦗٣٢٥⦘ مُنْهَبِطَةٌ عَلَيْهِم، أَوْ مُنْهَبِط وأَنَا مُصْعِدَةٌ (^٥).\n_________\n(^١) هو: شيبان بن عبد الرحمن التميمي -مولاهم- النحوي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هكذا النصُّ في نسخة (م)، وبعد بحثٍ وتنقيبٍ شديدين لم أقف في شيءٍ من كتُب =\n⦗٣٢٤⦘ = الحديث على مثلِ هذه الجُمْلة، ولفظ مسلم: \"ولا نرى إلا الحجَّ\"، ولفظ البُخاري (ص ٢٨٤): \"ولا نُرى إلا الحجَّ\"، ويظهرُ أنَّ لفظ أبي عوانة هذا صحيحٌ أيضًا، وذلك بأن يقال في إعرابه:\n\"أنَّها\" الضمير هاء المؤنث اسم \"أنَّ\" في محلِّ نصب، والمقصود السَّفرة، \"هو الحجُّ\" مبتدأ وخبرٌ، والجُملةُ من المبتدأ والخبرِ في محلِّ رفع خبرُ \"أنَّ\"، أيْ: \"ولا نُرى إِلَّا أَنَّ السَّفرة هو الحجُّ، فهو مثل قول أهل العلم في أسماء الله وصفاته: \"لا يُقال فيها إنَّها هُوَ\"، وقولهم عن شُعبِ الإيمان: \"إنَّها تنشأُ عن الإيمان، لا أنّها هُو\".\nأخذت الأمثلة المذكورة من جملٍ في شُعب الإيمان (١/ ١١٢) تتطابق مع العبارة التي في الحديث.\n(^٤) مُدَّلِجًا: -بضمِّ الميم، وتشديد الدال المفتوحة- من ادَّلَج- بتشديد الدال المفتوحة-: أي: سار آخر اللَّيل، وأدْلَج -بالتخفيف- إذا سار من أوَّل الليل، والمقصود في الحديث المعنى الأول.\nانظر: هدي السَّاري (ص ١٢٣)، عمدة القاري (١٠/ ١٠٥)، النهاية في غريب =\n⦗٣٢٥⦘ = الحديث (٢/ ٣٠٧).\n(^٥) انظر تخريج ح/ ٣٧٤٤.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة صحيحةٌ لم ترد في حديث مسلم، وهي قولها: \"مُدَّلِجًا\"، ويدلُّ هذا اللَّفظ على أن النَّبِيّ ﷺ طاف طواف الوداع في اللَّيل، وأنَّ عائشة ﵂ لقيته ﷺ راجعةً من التنعيم، مُصعِدةً على أهل مكَّة لتطوف لعمرتها، وهو ﷺ خارجٌ من مكَّة منهبطٌ على أهل المدينة، وقد طاف طواف الوداع، كلُّ هذا في اللَّيل.","vol":"9","page":323},{"text":"٣٧٤٦ - حدثنا عبَّاس الدوري، حدثنا مُحاضِر (^١)، حدَّثنا الأعمش، ح.\nوحدثنا الصغاني، حدثنا إسماعيل بن الخَلِيل (^٢)، أخبرنا عليُّ [بن] (مُسْهِر) (^٣)، أخبرنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: خرجنا مع رسول الله ﷺ نُلبِّي لا نذكرُ حجًّا ولا عمرةً (^٤)، فلما قدِمْنا\n⦗٣٢٦⦘ مكَّة أمرَنا رسول الله ﷺ فأحْلَلْنَا، فحَلَّ النَّاس من عمرَتِهم إلَّا من كان معه هَدْيٌ، كنْتُ حائضًا فلم أتطَوَّفْ بالبيتِ، فلما كانتْ ليلةُ النَّفر قلتُ: يا رسول الله إنِّي لم أكن تَطَوَّفْتُ بالبيت، قال: \"انطلِقِي مع أخِيك إلى التَّنعيم فاعْتمِري\" فخرجتُ ومعي عبد الرحمن، وذكر الحديث، قالتْ: فلقيتُ رسول الله ﷺ على العَقَبةِ (^٥)\n⦗٣٢٧⦘ (*مُدَّلجا*) (^٦) وهُو مُنهبِطٌ على أهلِ المدينة وأنَا مُنهبِطَةٌ على أهلِ مكَّة، قال: \"مَوْعِدُك كَذَا وكذا\" معنى حديثِهِم واحدٌ، وفي حديث إسماعيلُ زيادةٌ، فذكر قصَّة صَفِيَّةَ أنَّها حاضتْ، كذلك في حديث شَيْبَان، عن مَنْصُور، ذكر صفيَّةَ وحَيْضَها، ولكنِّي لَمْ أُخْرِجْها (^٧) (^٨).\n_________\n(^١) مُحاضِر -بِكسر الضَّادِ المعجمة- بن المُوَرِّع -بضمِّ الميم وفتح الواو وتشديد الرَّاء المكسورة تليها عينٌ- الهمداني، الكُوفيّ.\n(^٢) الخزَّاز: - بمعجمات ثلاثة، وتشديد الزاي الأولى- الأنساب (٢/ ٣٥٦)، أبو عبد الله الكوفي.\n(^٣) موضع الالتقاء مع مسلم، وما بين المعقوفين سقط من نسخة (م) واستدركته من إتحاف المهرة (٢ مج / ٢ ج /١٠٣٠)، وصحيح مسلم (٢/ ٨٧٠)، وما بين القوسين تصحَّف في نسخة (م) إلى \"مصهر\" -بالصَّاد المهملة- والتَّصويب من المرجعين المذكورين.\n(^٤) ظاهرُ العبارة يخالف الأحاديث التي تقدَّمت في هذا الباب، وقد سبق أن نقلتُ أقوال =\n⦗٣٢٦⦘ = أهل العلم في الجمعِ بين المرويَّات المختلفة عن عائشة ﵂ فيما أحرمتْ به.\nانظر التَّعليق على باب: باب بَيان إِسْقَاطِ الهَدْي عن المرأة التي تَعْتَمِر ثُمَّ تَحِيْض يُفْسِدُ عمرتَهَا حَيْضُها وتُهِلُّ بالحجِّ ثمَّ تعتمر بعدُ. . .\". (قبل ح / ٣٧١٩).\n(^٥) العَقَبَة: -بفتح العين والقاف- مفردُ عَقَبَات، وعَقَب، قال ابن منظور: \"العقبة: طريق في الجبل وعْرٌ. . والعقبة: الجبل الطويل، يعرضُ للطَريق فيأخُذُ فيه، وهو طويل صعبٌ شديد\".\nقال ياقوت الحموي: \"وأما العقبةُ التي بويع فيها النَّبِيّ ﷺ بمكَّة فهي عَقَبَةٌ بين منى ومكَّة، بينها وبين مكَّة نحو ميلين وعندها مسجدٌ ومنها ترمى جمرة العقبة\".\nقلتُ: هذه هي العَقَبة المعروفة بمكَّة، ولكن يشكِلُ هُنَا لِقاء النَّبِيّ ﷺ بعائشة ﵂ وهو منهبِطٌ على أهل المدينة، وقد طاف طوافَ الوداع، وهي راجعة من التنعيم منهبطة على أهل مكَّة لتطوف لعُمرتِها، فطريق التَّنعيم تقع شمال المسجد الحرام، والعقبة تقع إلى شرقي المسجد الحرام وتبعد عنه بميلين، إلَّا أن يكون المقصودُ من العقَبَة معناها اللُّغوي لا العقبة المعروفة، أو كان طريق التنعيم آنذاك تؤدي إلى العقبة ثم إلى المسجد الحرام، والله أعلم.\nوتقدَّم في الأحاديث الأخرى أن النَّبِيّ ﷺ-كان ينتظرُها عند الأبطح، قال ابن =\n⦗٣٢٧⦘ = بطَّال: \"ذكر عبد الرزَّاق قال: أخبرنا عمر بن ذر، أنه سمع مجاهدًا يقول: \"أناخ النَّبِيُّ ﷺ النَّفر بالبطحاء ينتظرُ عائشةَ، وكَرِهَ أن يَقتَدِي النَّاس بإنَاخَتِه، فبعثَ حتَّى أنَاخَ على ظَهْرِ العَقَبَة أو من ورائها ينتظرُها\".\nانظر: شرح ابن بطَّال (٤/ ٤٣٣)، معجم البلدان (٤/ ١٣٤)، لسان العرب (٩/ ٣٠٦).\n(^٦) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٧) من منهجِ المصنِّف تقطيعُ الأحاديث في الأبواب، ويترجم للأحاديث بتراجم أبواب تفصيلية تشمل مسائل فقهية مستنبطة من تلك الأحاديث، فيظهر -والله أعلم- أن المصنِّف لم يُخرجْ قِصَّة حيض صفيَّة ﵂، لأنَّها لا تدلُّ على ما بوَّب لأجله المصنِّف، ولذا أخرج قصَّة حيضِها من طرق مختلفة في بابٍ لاحقٍ.\nانظر: باب بيانِ إتيانِ النِّساء في أيَّام مِنَى: ح / ٤١٢١، ٤١٢٢، ٤١٢٣، ٤١٢٤، ٤١٢٥، ٤١٢٦.\n(^٨) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٨، ح ١٢٩) عن سويد ابن سعيد، عن علي بن مُسْهر به، محيلًا من حديث الأعمش على حديث منصور قبله، وقال: بمعناه.\nمن فوائد الاستخراج:\nحديثُ المستخرِج فيه بيانٌ لمتنِ الحديث المُحَال به على المتن المُحَال عليه.","vol":"9","page":325},{"text":"٣٧٤٧ - حدثنا أبو الحُسين عليُّ بن إبراهيم الوَاسِطيُّ (^١)، حدَّثنا محمد بن أبِي نُعَيم (^٢)، أخبرنا وُهَيب، أخبرنا ابن عَوْن (^٣)، عن إبراهيمَ، عن\n⦗٣٢٩⦘ الأسودِ، عن عائشة، وعن القاسم، عن عائشة قالت: قلتُ: يا رسول الله، (*يَصْدُرُ الناسُ*) (^٤) بِنُسُكَينِ وأصدُرُ (^٥) أنا بِنُسُكٍ، قال: \"إنْ شِئْتِ انتَظرْتِ حتَّى إذا كان يومُ النَّفر انْطَلَقْتِ إلَى التَّنْعِيم فَأَهْلَلْتِ بعُمرةٍ\" قال أحدُهما (^٦) عن عائشة: \"إِذَا لعودت حلفا، ولم يحدث (^٧) \" وقالَ الآخَرُ: \"إِنَّ أَجْركِ عَلى قَدْرِ نَفَقَتِكِ\" (^٨).\n_________\n(^١) هو: عليُّ بن إِبْرَاهِيْم بن عبد المجيد اليَشْكُرِي.\n(^٢) هو: محمد بن موسى بن أبي نُعَيم -مصغَّرا- الواسطيُّ، الهُذَليّ، ت/ ٢٢٣ هـ.\nقال ابن أبي حاتم: \"سمعت أحمد بن سِنان يقول: \"ابن أبي نعيم ثقةٌ صدوق\".\nوقال أيضًا: \"سئل أبي عنه، فقال: صدوق\".\nقال أبو حاتم: \"سألت يحيى بن معين عن ابن أبي نعيم، فقال: ليس بشيء\".\nوقال أبو عبيد الآجري: \"سئل أبو داود عن ابن أبي نعيم، فقال: سمعت يحيى بن معين يقول: \"أكذب النَّاس، عِفْرٌ من الأعْفَار\".\nقال ابن عديٍّ: \"عامَّة ما يرويه لا يتابعه عليه الثِّقات\".\nذكره ابن حبان في \"الثقات\"، وقال فيه الحافظ ابن حجر: \"صدوق، لكن طرحه ابن معين\".\nقلتُ: إسناده متروكٌ، ولم أقف على من تابعه عن وُهَيْب، والعُفْر -بضمِّ العين المهملة، وسكون الفاء- معناه الشُّجَاع، والرجل الشَّديد، وَ-بكسر العين المهملة، وسكون الراء- معناه الخبيث المنكر، وذَكَرُ الخنازير، ولَعلَّ المقصود من كلام ابن معين المعنىَ الثاني، والله أعلم.\nانظر: الجرح (٨/ ٨٣)، الثقات لابن حبان (٩/ ٧٥)، الكامل لابن عدي (٦/ ٢٦٠)، تهذيب الكمال (٢٦/ ٥٢٨)، ميزان الاعتدال (٤/ ٥٠)، تهذيب التهذيب (٩/ ٤٢٤)، تقريب التهذيب (ت ٧١٣١)، القاموس المحيط (ص ٤١٢)، المعجم الوسيط (ص ٦١١).\n(^٣) هو: عبد الله بن عون بن أَرْطَبان، وهو موضع الالتقاء مع مسلم.\n(^٤) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٥) يَصْدُرُ: يَرْجِعُ، من الصُّدور، وهو الرُّجوع.\nانظر: فتح الباري (٣/ ٧١٥)، القاموس المحيط (ص ٣٩٤).\n(^٦) يعني أحد الإثنين: القاسم، الأسود.\n(^٧) هكذا جاءت الجُملة في نسخة (م)، وبعد بحثٍ شديدٍ لم أقفْ عليها في شيء من كُتب الحديث، وهي مما تفرَّد بها محمد بن أبي نُعيم عن وُهيب، وتقدّم أنَّ محمد بن أبي نعيم متكلَّم في حفظه وضبطه، وانتُقِد عليه كثرةُ المنكرات في حديثه، حتَّى وصفه ابن معين بعُفْرٍ من الأعفار.\nوكذا الجُملةُ يَكْنُفها غموضٌ في معنَاها والمقصودِ منها، وقد سألت بعض الأفاضل عن تفسيرها وكيفيّة قراءتها، فلم يُسْعِفُوني بإِجَابَة شَافِيَة، ولعلَّ الاحتمال الأقرب أن يكون رسمها هكذا:\n\"إذًا لَعَوَّدَتْ خَلَفًا، ولَمْ تُحْدِثْ\"، بمعنى: إذًا لَرَجَّعَتْ عِوَضًا أَوْ بَدَلًا وَلَمْ تَأْتِ بِشَيْءٍ جَدِيْدٍ لَمَّا اعتَمَرَتْ من التَّنْعِيْم، فإن مصدر العود يدلُّ على الرجوعِ، والخَلَف يأتي بمعنى العِوض والبدل، والله أعلم.\nانظر: لسان العرب (٤/ ١٨٦، ٩/ ٤٥٨)، القاموس المحيط (ص ٢٨٨).\n(^٨) إسنادُ أبي عوانة إسنادٌ متروك لحالة محمد بن أبي نُعيم، ولكن الحديثَ أخرجه مسلمٌ =\n⦗٣٣٠⦘ = في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٦، ح ١٧٦) عن أبي بكر بن أبي شيبة، عن ابن عُليَّة، وعن ابن المثنى، عن ابن أبي عديٍّ، كلاهما (فرَّقهما) عن ابن عونٍ به، إلَّا أن ابن أبي عدي خالف ابن عُليَّة فأسقط الأسود من إسناد إبراهيم، وتقدم في ح / ٣٧٤٤، و٣٧٤٥، و٣٧٤٦، أنَّ منصورًا والأعمشَ روياه عن إبراهيم عن الأسود عن عائشة ﵂.\nولعلَّ الإمام مسلمًا ﵀ عنى بتأخيره حديثَ ابن أبي عديٍّ عن حديث ابن عُلَيَّة الإشَارَةَ إلى خطئه في الإسناد، وقد تابع ابنَ عليَّةَ يزيدُ بن زُرَيْع، أخرج حديثه البخاري في كتاب العمرة -باب أجر العمرة على قدر النَّصب (ص ٢٨٧) عن مسدّد، عن يزيد بن زريع، عن ابن عون به.\nولم يفرِّق الشَّيخان بين لفْظَي الأسود، والقاسم، في روايتهما عن عائشة ﵂ كما عنْدَ المصنِّف، وظاهرُ صنيعِهما يدلُّ على ثبوت قوله: \"إِنَّ أَجْركِ عَلى قَدْرِ نَفَقَتِكِ\" عن كليهما -الأسود، القاسم- على السَّواء، كما ثَبَت ذلك عنهما في مصادر أخرى بطرقٍ مختلفة.\nمن فوائد الاستخراج: رواية المصنِّف فيه متابعةٌ لرواية ابن عُلَيَّة المحفوظة.","vol":"9","page":328},{"text":"٣٧٤٨ - حدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة (^١)، ح.\nوحدثنا الربيع بن سليمان، أخبرنا الشَّافِعي (^٢)، حدثنا ابن عُيينة، عن عمرو بن دينار، أخبره عمرو بن أوسٍ الثَّقَفِي قال: أخبرني عبد الرحمن بن أبي بَكر قال: \"أمَرنِي رسول الله ﷺ أنْ أُرْدِفَ عائشة إلى\n⦗٣٣١⦘ التَّنعيم فَأُعْمِرَهَا\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) الإمام الجلِيل، والحديثُ بهذا الإسناد في مُسنده (ص ١١٢، ٣٦٨).\n(^٣) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٠، ح ١٣٥)، عن أبي بكر بن أبي شيبة، وابن نُمير، كلاهما عن سفيان بن عيينة به، وأخرجه البُخاري في كتاب العمرة -باب عمرة التنعيم (ص ٢٨٧، ح ١٧٨٤) عن علي بن عبد الله، وفي كتاب الجهاد -باب إرداف المرأة خلف أخيها (ص ٤٩٣، ٢٩٨٥) عن عبد الله بن محمد، كلاهما عن سفيان بن عيينة به، وأخرجه الطحاوي في شرح معاني الآثار (٢/ ٢٤٠) عن يونس بن عبد الأعلى به.\nمن فوائد الاستخراج:\n• العلوُّ المعنوي، حيث روى المصنِّف من طريق الإمام الشافعي.\n• العلوُّ النسبي (المساواة)، حيث استوى عدد رجال إسناد المصنف مع إسناد مسلم.\n• ذكر مسلم في إسناده راويين مهملين (عمرو بن دينار، سفيان بن عيينة)، وراويا ثالثًا (عمرو بن أوس) غير منسوب إلى قبيلته، بينما ورَدُوا مبيَّنين في إسناد أبي عوانة.","vol":"9","page":330},{"text":"٣٧٤٩ - حدثنا عبَّاس الدوري، ويحيى بن إسحاق بن سَافِرِي، قالا: حدثنا مُعلَّى بن منصُور، حدثنا سُفيان (^١)، بإسناده، عن عبد الرحمن بن أبي بَكر \"أنَّ النَّبِيّ ﷺ أمره أنْ يُرْدِفَ عائشةَ فيُعْمِرَها من التَّنعيم\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر ح / ٣٧٤٨.","vol":"9","page":331},{"text":"٣٧٥٠ - حدثنا عبد الله بن أحمد بن حَنْبَل، وعليُّ ابن\n⦗٣٣٢⦘ عبد العزيز (^١)، قالا: حدثنا إبراهيم بن زِياد (^٢)، حدثنا عبَّاد بن عبَّاد المُهَلَّبِيُّ (^٣)، حدثنا عبيد الله بن عمر، عن القاسم بن محمَّد، عن عائشة قالت: \"مِنَّا من أفردَ، ومنَّا من قَرَنَ، ومنَّا من تَمَتَّعَ\" (^٤).\n_________\n(^١) ابن المَرْزُبان بن سَابُور، أبو الحسن البَغَوي، نزيل مكة.\n(^٢) البغدادي، أبو إسحاق المعروف بـ \"سَبَلَان\".\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٦، ح ١٢٤) عن يحيى بن أيُّوب، عن عبَّاد بن عباد به، وأخرجه البيهقي في السُّنن الكبرى (٥/ ٢) بسَنَدِه عن عليِّ بن عبد العزيز به.\nمن فوائد الاستخراج: رواية إبراهيم بن زياد سَبَلَان هذا الحديث عن عبَّاد ابن عبَّاد، وهو من أثبت من أخذ عنه كما يظهر جليًّا من كلام الإمام أحمد المتقدِّم، وهو أقدم وفاةً من شيخ مُسلم: \"يحيى بن أيوب\".","vol":"9","page":331},{"text":"٣٧٥١ - حدثنا أبو داود الحراني، حدثنا يزيد بن هارون، حدثنا يحيى بن سعيد (^١)، ح. وحدَّثنا إسماعيل القاضي، حدثنا أبو مُصعَب (^٢)، عن\n⦗٣٣٣⦘ مَالِك (^٣)، عن يحيى بن سعيد، عن عَمْرةَ حدَّثَتْه قالت: سمعت عائِشة تقول: خرجْنا مع رسول الله ﷺ لخَمسٍ بقينَ من ذي القَعْدَة، ولا نُرَى إلَّا أنَّه الحَجُّ، حتَّى دنَوْنا من مكة \"أمرَ رسول الله ﷺ مَنْ لَمْ [يَكُنْ] (^٤) معه هدْيٌ -زاد مالك: إذا طافَ بالبيتِ وبين الصَّفا والمَرْوة- أَنْ يَحِلَّ\" قالتْ عائشةُ: فحَلَّ النَّاس كلُّهم إلَّا من كَانَ مَعَه هَدْيٌ، قالت: فلما كان يوم النَّحْر دُخِلَ عَلينا بِلَحْمٍ، فَقُلْنَا: ما هذا؟ فقيل: ذَبَحَ رسول الله ﷺ عن أَزْواجِه اللَّفْظُ [ل] يزيد (^٥)، والزِّيادةُ لمالِك (^٦).\n_________\n(^١) هو الأنصاري، وهو موضع الالتقاء مع مسلم.\n(^٢) هو: أحمد بن أبي بكر القاسم بن الحَارِث بن زُرَارَة بن مصعب بن عبد الرحمن ابن عوف الزُّهري، راوية الموطأ عن مالك، ت/ ٢٤٢ هـ.\nقال أبو زرعة وأبو حاتم: \"صدوق\".\nذكره ابن حبَّان في الثِّقات، وقال الحافظ ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٢/ ٤٣)، الثقات (٨/ ٢١)، تهذيب الكمال (١/ ٢٧٨ - ٢٨١)، تذكرة الحفاظ (٢/ ٦٠ - ٦٢)، سير أعلام النبلاء (١١/ ٤٣٦ - ٤٤٠)، الوافي =\n⦗٣٣٣⦘ = بالوفيات (٦/ ٢٦٩)، تهذيب التهذيب (١/ ٢٠)، التقريب (ت ١٨).\n(^٣) الحديث في موطئه (٢/ ٥٥٢) برواية أبي مُصْعَب الزُّهريِّ عنه.\n(^٤) ما بين المعقوفَيْن سَقط من نسخة (م)، واستدركتُه من صحيح مسلم (٢/ ٨٧٠)، ولا يصحُّ السِّياق بِدُونِه.\n(^٥) ما بين المعقُوفَين سقط من نسخة (م)، ولا يصِحُّ السِّياق بِدُونِه.\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٠، ح ١٢٥)، عن عبد الله بن مَسْلَمَة بن قعنَب، وأخرجه البخاري في كتاب الحج -باب ما يأكل من البدن وما يتصدق (ص ٢٧٨، ح ١٧٢٠) عن خالد بن مخلد، كلاهما عن سُليمان بن بلال، وفي باب ذبح الرجل البقر عن نسائه من غير أمرهنَّ (ص ٢٧٦، ح ١٧٠٩) عن عبد الله بن يوسف، وفي كتاب الجهاد -باب الخروج آخر الشهر (ص ٤٨٨، ح ٢٩٥٢) عن عبد الله بن مسلمة، كلاهما عن مالك، كلاهما عن يحيى بن سعيد الأنصاري به. =\n⦗٣٣٤⦘ = من فوائد الاستخراج:\n• التقى المصنِّف في إسناده الأول مع مسلم في \"يحيى بن سعيد\"، وهذا بدل.\n• تساوى عدد رجال الإسنادين وهذا \"مساواة\".\n• تعيين من له اللفظ من الرُّواة.\n• العلوُّ المعنوي، حيث رواه المصنِّف من طريق مالك، وأخرجها البخاري عن القعنبي عنه.\n• تصريح يحيى بن سعيد بالتحديث عن عمرة، وروايته عند مسلم عنها بالعنعنة.","vol":"9","page":332},{"text":"٣٧٥٢ - حدثنا إسماعيل القاضي، حدَّثَنَا عليُّ (^١)، حدَّثنا سُفيان (^٢)، قال: سمعت يحيى بن سعيد يقول: قالتْ عَمْرَة: سمعتُ عائشة تقول: خرجْنا لخمسٍ بَقِين من ذي القَعْدَة ولا نُرَى إلَّا الحَجَّ (^٣)، فلمَّا كُنَّا بِسَرِفَ أو قريبًا من سَرِفَ \"أَمرَ رسول الله ﷺ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ أنْ يَجْعَلَها عُمْرَةً\" فذَكَر مِثْله (^٤).\n_________\n(^١) هو: علي بن عبد الله بن جعفر بن نجيح، المعروف ابن المديني.\n(^٢) ابن عُيَيْنَة، وهو موضع الالتقاء مع مسلم.\n(^٣) قال الإمام النووي: \"معناه: لا نعتقد أنا نجزم إلا بالحج، لأنا كنا نظن امتناع العمرة في أشهر الحج\"، وقال السيوطي: \"بضمِّ النُّون: أي نظنُّ\".\nانظر: شرح النووي على مسلم (٨/ ٣٨١)، شرح السيوطي على النسائي (٥/ ١٧٧).\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٦، ح ١٢٥) عن ابن أبي عمر، عن سفيان به، محيلا متن حديثه على حديث سليمان بن بلال قبله، انظر تخريج ح / ٣٧٥١.\n=\n⦗٣٣٥⦘ = من فوائد الاستخراج:\n• العلوُّ المعنوي، حيث روى المصنِّف من طريق ابن المديني، عن ابن عيينة، وهو من أجلِّ من روى عن سفيان، انظر تهذيب التهذيب (٧/ ٣٥٠ - ٣٥١).\n• تحديد المكان الذي أمر فيه الرسول ﷺ، وهو سَرِف.\n• ورواية المصنِّف فيه تمييز المتن المحال به على المتن المحال عليه.","vol":"9","page":334},{"text":"٣٧٥٣ - حدَّثنا إسماعيل، ويوسفُ القاضِيَان، قالا: حدثنا محمد بن أبي بكر (^١) [حدَّثنا] (^٢) عبد الوهَّاب الثَّقفي (^٣)، ح.\nوحدثني عُمَرُ بن (شَبَّة) (^٤)، حدثنا عبد الوهاب الثَّقَفِي، قال: سمعتُ يحيى بن سعيد قال: حدَّثَتْنِي عمرةُ قالت: سمعت عائشة تقول: خرجْنا مع النَّبِيّ ﷺ لخمسٍ بَقين من ذي القعدة لا نَرَى إلَّا الحَجَّ، حتَّى إذا دنَوْنا من مكَّة \"أمر رسول الله ﷺ من لَمْ يكنْ معه هديٌ إذا طَافَ بالبيتِ أنْ يَحِلَّ\" قالتْ: فَأُدْخِل علينا يوم النَّحر لحمُ بقرٍ فقلت: ما هذا؟ فقيل: ذبحَ رسول الله ﷺ عن أزواجِه قال: سمعت يحيى قال: ذكرتُ هذا الحديثَ للقاسِم فقال: \"أَتَتكَ والله بِالحديثِ على وجْهِه\" (^٥).\n_________\n(^١) ابن علي بن عطاء بن مقدم المُقَدِّمي، أبو عبد الله البصري.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، واستدركته من إتحاف المهرة (١٧/ ٧٤٣).\n(^٣) موضع الالتقاء مع مسلم، وهو عبد الوهاب بن عبد المجيد بن الصَّلت الثقفي.\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"شعبة\"، والتصويب من إتحاف المهرة (٧/ ٧٤٣).\n(^٥) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٦، ح ١٢٦)، عن =\n⦗٣٣٦⦘ = محمد بن المثنى، عن عبد الوهَّاب به، محيلًا متنه على حديث سليمان بن بلال قبله، وانظر ح / ٣٧٥١.\nمن فوائد الاستخراج:\n• التقى المصنِّف جمع مسلم في \"يحيى بن سعيد\" وهذا \"بدل\".\n• تساوى رجال الإسنادين، وهذا \"مساواة\".\n• رواية المصنِّف فيه بيان للمتن الذي أحاله مسلم على متن آخر.","vol":"9","page":335},{"text":"٣٧٥٤ - حدثنا أبو حُميد، حدَّثنا حجَّاج، ح.\nوحدثنا عبد الصمد، حدثنا مكِّي، عن ابن جُريج قال: وأخبرني يحيى بن سعيد (^١)، أن عمرةَ بنت عبد الرحمن، (أخبرتْه) (^٢) عن عائشةَ أنَّها قالتْ: خرج النَّبِيّ ﷺ لخمسِ ليالٍ بقين من ذي القَعْدَة ولا نَرَى إلَّا الحَجَّ فلما قَدِمْنَا \"أَمَرَهم النَّبِيّ ﷺ أنْ يَحِلُّوا، إلَّا أحدًا كان معه هديٌ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"أخرجته\"، والتصويب من أحاديث الباب والسِّياق.\n(^٣) انظر تخريج الأحاديث السَّابقة، ح / ٣٧٥١، ٣٧٥٢، ٣٧٥٣.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن يحيى بن سعيد أربعة طرق، وهي طريق يزيد بن هارون، ومالك، وعبد الوهاب الثقفي، وابن جريج.\n• تبيين \"عَمْرَة\"، وأنَّها بنتُ عبد الرحمن. =\n⦗٣٣٧⦘ = • تصريح يحيى بالتحديث عن عمرة.","vol":"9","page":336},{"text":"<span data-type='title' id=toc-585>باب ذكرِ الخَبَرِ المُوجِب على المعُتَمِر (الطواف) (^١) بِالبيتِ والطواف بين الصَّفا والمروة، وتقصيرَ الرَّأس (إِنْ) (^٢) أرَادَ أنْ يَحِلَّ، ثُمَّ يُهِلَّ بِالحَجِّ، وأنَّ من فَعَلَ ذَلِكَ كانَ عليْهِ الهدْيُ، فإنْ لَمْ يَجِدْ صَامَ ثَلاثَةَ أيَّام فِي الحَجِّ، وَسَبْعَةٍ إذا رَجَعَ إِلَى أهْلِهِ</span>\n_________\n(^١) في نُسخة (م) \"بالطواف\"، وهو تصحيف.\n(^٢) في نُسخة (م) \"إلى\"، وهو تصحيف.","vol":"9","page":337},{"text":"٣٧٥٥ - حدَّثنا عُمَر بن (شَبَّة) (^١)، حدثنا عبد الوهَّاب الثَّقفي، قال: سمعتُ يحيى بن سعيد، (ح و) (^٢) حدثنا الربيع بن سُلَيمان، أخبرَنا الشَّافِعِي (^٣)، أخبرَنا مالِكٌ (^٤) ح. وحدثنا محمد بن حيَّويه، حدَّثنا القعنبي، ومُطَرِّف (^٥)، عن مالِكٌ، ح.\nوحدثنا إسماعيل القاضي، أخبرنا أبو مُصْعَب، قال: أخبرِني مالِكٌ،\n⦗٣٣٨⦘ عن يحيى بن سعيد (^٦)، عن عَمْرَةَ، أنَّها سمعتْ عائِشةَ تَقُولُ: خَرَجْنَا مَعَ رسول الله ﷺ لِخَمْسِ لَيَالٍ بَقِيْنَ مِنْ ذِيْ القَعْدَة ولا نُريد إلَّا الحجَّ، فلمَّا دَنَوْنا من مكَّة \"أمرَ رسولُ الله ﷺ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إذَا طَافَ بِالبَيْتِ وَسَعَى بَيْنَ الصَّفَا والمَرْوَةِ أَنْ يَحِلَّ\"، قالت عائشة: فدُخِل علينا يومَ النَّحر بِلَحْمِ بَقَرٍ فَقُلْنا: ما هذا؟ قَالَ: نَحَر رسول الله ﷺ عنْ أَزْوَاجِه قال يحيى: فذكرتُ هذا الحديْثَ لِلْقَاسم بن مُحَمَّد قال: أتَتْك والله بِالحَدِيثِ علَى وَجْهِه، لم يذكرْ عبد الوهَّاب: وسَعَى بينَ الصَّفا والمَرْوَة، هذا الحَرْفَ مِنْه (^٧).\n_________\n(^١) في نسخة (م) \"شَيْبَة\" وهو تَصْحِيْفٌ، والتصويب من إتحاف المهرة (١٧/ ٧٤٣).\n(^٢) في نسخة (م) \"قال\" وهو خطأ، فإن يحيى لا يروي عن الرَّبيع. انظر المرجع السابق.\n(^٣) الحديث في مسنده (ص ١١١).\n(^٤) الحديث في موطئه (٢/ ٥٥٢) برواية أبي مُصْعَب الزُّهريِّ عنه.\n(^٥) هو: مطرف بن عبد الله بن مطرف اليساري، أبو مصعب المدني.\n(^٦) موضع الالتقاء مع مسلم.\n(^٧) كرَّر أبو عوانة طريقَيْ عمر بن شبَّة، وإسماعيل القاضي، تقدَّم إخراجهما برقم: ح / ٣٧٥١، ٣٧٥٣، وزاد ثلاث طرقٍ عن مَالِك: طريق القَعْنَبي، وَمُطرِّف، والشَّافعي، راجع تخريج ح / ٣٧٥٣.\nمن فوائد الاستخراج:\n• رواية إمام عن إمام، الشافعي عن مالك.\n• زيادة ثلاث طريق عن مالك.\n• تساوي الإسناد الأول للمصنِّف مع إسناد مسلم، وهذا \"مساواة\"، مع اللقاء في شيخ شيخه، وهذا \"بدل\".\n• بيان نقصان لفظ بعض الرواة.","vol":"9","page":337},{"text":"٣٧٥٦ - حدثنا حنبل بن إسحاق بن حنبل، حدَّثنا خالد ابن\n⦗٣٣٩⦘ خِداش، أخبرنا ابن (وهب) (^١)، قال: أخبرني يونس (^٢)، عن الزُّهري، عن سَالِم، عن أبيه \"أنَّ رسول الله ﷺ طَافَ بالبيْتِ فَصَلَّى رَكَعَتين\" قال: \"وطَافَ بِالصَّفا والمَرْوَة\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، وقد تَصَحَّف ما بَيْنَ القوسين في نُسخة (م) إلى \"مُنَبِّه\"، والتَّصْويب من إتحاف المَهَرَة (٨/ ٣٩٠).\n(^٢) ابن يزيد الأيْليّ.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة (٢/ ٩٢٠، ح ٢٣١) عن أبي الطاهر، وحرملة بن يحيى، وأخرجه البخاري في كتاب الحج -باب استلام الحجر الأسود (ص ٢٦٠، ح ١٦٠٣) عن أصبغ بن الفرج، ثلاثتهم عن ابن وهب به.\nمن فوائد الاستخراج: لفظ المصنِّف فيه زيادتان:\n• أن النَّبِيّ ﷺ صلى ركعتين بعد الطواف بالكعبة.\n• ذكر السَّعي بين الصَّفا والمروة.","vol":"9","page":338},{"text":"٣٧٥٧ - حدثنا يوسف بن مُسَلَّم، حدَّثنا حجَّاج، حدثنا\nليْثُ بن سَعْد (^١)، قال: حدثنا عُقَيْل (^٢)، عن ابن شِهاب، عن سَالم ابن عبد الله، أن عبد الله بن عمر قال: تَمتَّع رسول الله ﷺ في حجَّة الوَدَاع بِالعُمْرَةِ إِلَى الحَجِّ وأهْدَى، فَسَاقَ مَعَهُ الهَدْي مِن ذي الحُليفة، وبدأ رسول الله ﷺ فأهلَّ بالعُمْرَة، ثُمَّ أهلَّ بالحج، وتَمَتَّع النَّاس مع رسول الله\n⦗٣٤٠⦘ﷺ بالعُمْرة إلى الحجِّ فكانَ من النَّاس من أهْدَى فَسَاقَ الهَدْيَ، ومِنْهُم مَنْ لَمْ يُهْدِ، فلمَّا قدم رسول الله ﷺ مكَّة قال للنَّاس: \"منْ كان مِنْكُم أهْدَى فإنَّه لَا يَحِلُّ مِنْ شَيءٍ حَرُمَ مِنْه حتَّى يَقْضِي حَجَّه، ومنْ لَمْ يَكُنْ منْكم أهدَى فَلْيَطُفْ بالبيتِ وبالصَّفا والمَروة ويُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لِيُهِلَّ بِالحَجِّ وَلْيُهْدِ، فمنْ لَمْ يجدْ هدْيًا فلْيصُمْ ثلَاثةَ أيَّامٍ في الحجِّ وَسَبْعةٍ إذا رجعَ إلى أهلِه\" وَطَافَ رسول الله ﷺ حِيْنَ قدِم مكة واستلمَ الرُّكْنَ أوَّلَ شيءٍ، ثُمَّ خَبَّ (^٣) ثَلاثَة أطْوافٍ، ثُمَّ ركعَ حين قَضَى طوافَه بالبيتِ عند المَقامِ ركعتينِ، ثُمَّ استلمَ وانصرفَ، فأتى الصَّفا فطافَ بالصَّفا والمَروة سبعةَ أطوافٍ، ثُمَّ لَمْ يَحْلِلْ من شيءٍ حَرُمَ مِنْه حتَّى قَضَى حَجَّه، وَنَحَرَ هَدْيَه يوم النَّحْرِ، وَأَفَاضَ فَطافَ بالبيتِ، ثم حلَّ من كُلِّ شيءٍ حَرُمَ منه، وفعلَ مثلَ ما فعلَ رسول الله صلى [الله عليهِ وسلم] (^٤) مَنْ أهْدَى فسَاقَ الهَدْيَ مِنَ النَّاسِ (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو: عقيل بن خالد الأيليُّ.\n(^٣) خَبَّ: من الخبَب، وهو الإسراعُ في المَشي، قال النَّووي: \"فالرَّمل والخبَبُ بمعنى واحد، وهو إسراع المشي مع تقارُب الخُطا ولا يثِبُ وثبًا\".\nانظر: شرح النَّووي على مُسلم (٩/ ١٠)، هَدْيُ السَّاري (ص ١١٥، ١٣١).\n(^٤) ما بين المعقوفين سقط من نسخة (م).\n(^٥) أخرجه مسلم في كتاب الحج -باب وجوب الدَّم على المُحرم المتمتِّع. . . (٢/ ٩٠١، ح ١٧٤)، عن عبد الملك بن شعيب بن الليث بن سعد، عن أبيه، عن جدِّه به، وأخرجه البخاري في كتاب الحج -باب من ساق البدن معه (ص ٢٧٣، =\n⦗٣٤١⦘ = ح ١٦٩١)، عن يحيى بن بكير، عن الليث بن سعد به.\nمن فوائد الاستخراج:\n• استواء عدد رجال الإسنادين، وهذا عُلوٌّ نِسبِيٌّ (المساواة).\n• استنباط المصنِّف مسائل فقهية من الحديث نصَّ عليها في ترجمة الباب.","vol":"9","page":339},{"text":"٣٧٥٨ - حدَّثنا يوسُف، حدَّثنا حجَّاج، حدَّثنا اللَّيْثُ (^١)، قال: حدثنا عُقَيل، عن ابن شِهاب، عن عُروة بن الزُّبير، أن عائشةَ أَخبرتْه، عن رسول الله ﷺ في تمتُّعه بالعُمْرَةِ إلى الحجِّ، وتمتَّع النَّاس مَعَه، مثلَ الذي أخبرني سَالِم بن عبد الله، عن عبد الله، عن رسول الله ﷺ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب وجوب الدم على المتمتع. . . (٢/ ٩٠٢، ح ١٧٥) عن عبد الملك بن شعيب بن الليث بن سعد، عن أبيه شعيب بن الليث، وأخرجه البخاري في كتاب الحج -باب من ساق البدن معه (ص ٢٧٤، ح ١٦٩٢) عن يحيى بن بكير، وأخرجه أحمد في مسنده (٢/ ١٤٠) عن حجاج، ثلاثتهم عن الليث بن سعد بهذا الإسناد، وأحال الشيخان والإمام أحمد حديث عروة على متن حديث سالم بن عبد الله قبله.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا عُلوٌّ نسبيٌّ (المساواة).\n• استنباط المصنِّف مسائل فقهية من الحديث نصَّ عليها في ترجمة الباب.","vol":"9","page":341},{"text":"٣٧٥٩ - حدثنا محمد بن إسحاق الصغاني، حدَّثنا أبو نُعَيْم (^١)،\n⦗٣٤٢⦘ حدثنا أبو شِهَاب موسى بن نافع، قال: قدمت مكَّة وأنا متمتِّعٌ بعمرة، فدخلنا قبل التَّروية بثلاثةِ أيَّام، فقال لي أناسٌ من أهْلِ مكَّة: تصير الآن حجتُّكَ مكِّيَّةً، قال: فدخل [تُ] (^٢) على عطاء بن أبي رباح أستَفْتِيه فقال: أخبرني جابر بن عبد الله، أنَّه حجَّ مع رسول الله ﷺ يوم ساقَ البُدْنَ، وقد أهَلُّوا بالحجِّ مُفْرَدًا، فقال لهم رسول الله ﷺ: \"أحِلُّوا من إِحْرَامكم بِطَوافٍ بالبيتِ وبين الصَّفا والمَرْوَة، وقَصِّرُوا وأقيموا حلالًا حتَّى إذا كان يوم التَّرْوِيَة فأهِلُّوا بالحَجِّ واجعلوا الذي قدِمْتُم به مُتْعَةً\" فقالوا: كيف نجعلها متْعةً وقد سمَّيْنا الحجَّ؟ فقال: \"افعلوا كما أمرتُكُم، فلولا أنِّي سُقْتُ الهدْيَ لفعلتُ مثلَ الذي أمرتُكم به، ولكن لا يَحِلُّ منِّي حرامٌ حتَّى يَبْلُغَ الهَدْيُ مَحِلَّه\" ففعلُوا (^٣).\n_________\n(^١) الفضل بن دُكين، وهو موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، ويدلُّ السِّياق عليه.\n(^٣) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٤، ح ١٤٣) عن ابن نمير، عن أبي نعيم به، وفيه \"قبل التروية بأربعة أيام\"، وأخرجه البُخاري في كتاب الحج -باب التمتع والقران والإفراد بالحج. . . (ص ٢٥٤) عن أبي نعيم به، ووافق البخاريُّ شيخَ أبي عوانة \"الصَّغاني\" في قوله: \"فدخلنا قبل التَّروية بثلاثة أيام\".\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع مسلم في شيخ شيخه، وهذا \"بدل\".\n• تساوي إسناديهما، وهذا \"مساواة\"، وهما من العلوِّ النسبي.\n• مخالفة الصَّغاني ابن نُميرٍ الراوي عند مسلمٍ في جزء من الحديث، وموافقة =\n⦗٣٤٣⦘ = الإمام البخاري لرواية الصَّغاني ومتابعته له.","vol":"9","page":341},{"text":"٣٧٦٠ - حدثنا يوسف، وأبو حميد، قالا: حدَّثنا حجَّاج، عن ابن جُريج قال: أخبرني جَعْفَر بن محمد (^١)، عن أبيه (^٢)، عن عليِّ بن الحُسين (^٣)، عن ابن عبَّاس (^٤)، عن مُعاوية، أنَّه لمَّا حجَّ فطافَ بين الصَّفا والمَرْوَة، قَالَ: آيْه يَا ابْنَ عبَّاسٍ! ما تقولُ في التَّمتُّع بالعمرة إلى الحجِّ؟ فقال:\n⦗٣٤٤⦘ أقول ما قال الله وعَمِلَ بِهِ رسول الله ﷺ وَقُرَيْشٌ عنده، قال معاوية: أما إنِّي معه وقَصَّرْتُ عنده بِمِشْقَصِ (^٥) أَعْرَابِيٍّ، فقال ابن عبَّاس: يا أمير المؤمنين فلا شهيدٌ أقربَ منْكَ ولا أعْدَلَ، فقال معاويةُ: إنَّه لو عاد عُدْنا، فقال ابن عبَّاس: يا أمير المؤمنين! فالأولى من رسول الله ﷺ ضَلَالَةٌ؟ قال معاويةُ: أعوذ بالله، فقال ابن عبَّاس: فكيْف؟ (^٦).\n_________\n(^١) ابن علي بن الحسين بن علي بن أبي طالب الهاشمي، أبو عبد الله المعروف بـ \"الصَّادق\".\n(^٢) محمد بن علي بن الحسين بن علي بن أبي طالب، ويُعْرف بـ \"الباقِر\".\n(^٣) علي بن الحسين بن علي بن أبي طالب القرشي الهاشمي أبو الحسين أبو محمد المدني، يعرف بـ \"زين العابدين\"، ت / ٩٢ هـ، وقيل بعد ذلك، (ع).\nقال ابن سعد: \"وكان علي بن الحسين ثقة مأمونا كثير الحديث عاليا رفيعا ورِعا\"، وقال الزهري: \"ما كان أكثر مجالستي مع علي بن الحسين، وما رأيت أحدا كان أفقه منه، ولكنه كان قليل الحديث\".\nقال الحافظ ابن حجر: \"ثقةٌ ثبتٌ عابدٌ فقيهٌ فاضلٌ مشهورٌ\".\nأنظر ترجمته في: الطَّبقات لابن سعد (٥/ ٢١١ - ٢٢٢)، تاريخ الدوري، (٢/ ٤١٦)، التاريخ الصغير للبخاري (١/ ١٥٠)، الثقات للعجلي (ص ٣٩)، الكُنى للدُّولابي (١/ ٢٥١)، الجرح والتعديل (٦ / ت ٩٧٧)، الثِّقات لابن حِبَّان (٥/ ١٥٩)، تهذيب الكمال (٢٠/ ٣٨٢ - ٤٠٣)، سير أعلام النبلاء (٤/ ٣٨٦ - ٤٠١)، تذكرة الحُفَّاظ (١/ ٧٤)، الكاشِف (٢ / ت ٣٩٥٥)، تَذْهِيْب التَّهذِيب (٣/ ٥٧)، تهذيب التهذيب (٧/ ٣٠٤ - ٣٠٧)، التقريب (ت ٥٢٩٥).\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٦٣.\n(^٥) مِشْقَص: -بكسر الميم، وفتح القاف على وزن مِفْعَل-: هو سَهمٌ فيه نَصْلُ عَرِيض.\nانظر: شرح النَّووي على مسلم (٢/ ٣١٢).\n(^٦) هذا الحديث يرويه ابن جُريج على وجهين:\nالوجه الأول: يرويه عن جعفر بن محمد، عن أبيه، عن علي بن الحُسين عن ابن عبَّاس ﵄ به كما عند المصنِّف في هذا الحديث، وهذا الوجه لم يخرجْه مسلمٌ في صحيحه.\nالوجه الثاني: يرويه ابن جُريجٍ عن الحسن بن مسلم، عن طاوس، عن ابن عبَّاس ﵁، وهذا الوجه أخرجه الشَّيخان في صحيحيهما، وسيأتي برقم ٣٧٦٤ عند المصنِّف، وأكثر الرُّواةِ يروُون هذا الوجه عن ابن جرُيجٍ.\nأمَّا الوجه الأول فرواه حجَّاج بن محمد عن ابن جُريجٍ به، كما عند المصنِّف، ولم يتفرَّد به، بل تابعه عُثمان بن الهيثم، وعبد الرزَّاق بن همام عند الطَّبراني في المعجم الكبير (٩٩/ ٣٠١) وعبد الوهاب بن عطاء عند المصنِّف (ح / ٣٧٦١) ثلاثتهم عن ابن جُريجٍ، على أن الأربعة (عثمان بن الهيثم، وعبد الرزَّاق، وحجَّاج بن محمد، وعبد الوهاب) رووا عن ابن جريجٍ الوجهَ الثاني أيضًا، أخرجه الطبراني في المرجع نفسه بإسناده إلى عُثمان بن الهَيثم، وعبد الرزَّاق، كلاهما عن ابن جُريجٍ، عن الحسن ابن مُسلم به، أمَّا روايةُ عبد الوهاب، وحجَّاجٍ الوجهَ الثاني فستأتي عند المصنِّف برقم: =\n⦗٣٤٥⦘ = ٣٧٦١، ٣٧٦٣.\nلكنَّ قوله في هذا الحديث عند أبي عوانة: \"يا أمير المؤمنين فلا شهيدٌ أقرب\" إلى آخره، لم أقفْ عليه إلا في طريق حجَّاج دون غيرها، وسائِرُ الرُّواة عن ابن جُريجٍ بما فيهم رواة الوجه الثاني عنه؛ لا يذكرون ما ذكره حجَّاج بن محمد، كما لم أقف عليه في غير مستخرج أبي عوانة ولا من طُرقٍ أخرى، ويمكنُ أن يكون عبد الوهاب بن عطاء الخَفَّاف متابعا لحجاج في هذا الجزء من الحديث أيضًا، لأنَّ الحافظ أبا عوانة ساق إسناد حديث عبد الوهاب، وأحال متنه على حديث حجَّاج وقال: بمثله (انظر ح /٣٧٦١)، ولكن عبد الوهاب الخفَّاف مُدلِّس، ولم أقفْ على تصريحه بالتحديث عن ابن جُريج.\nكما أنَّ في لفظ أبي عوانة أمْرانِ آخران:\nهما: زيادة ومخالفةٌ لِمَا رواه الشَّيْخان:\n١ - أما الزِّيادة، فهي ذكرُه قِصَّة حجِّ ابن عبَّاس ومعاوية ﵄، وسؤال معاوية ﵁، ابن عبَّاسٍ ﵄ عن التمتُّع، وأنَّ ابن عباس قال بمشروعية التمتع، وأنَّه من فعل النَّبِيّ ﷺ، بينما رأى معاوية ﵁ خصوصِيَّة التمتُّع، وهذه زيادةٌ صحيحة.\n٢ - أما المخالفة فهي أنَّ في لفظ المصنِّف: \"وقَصَّرْتُ عندَه بِمشْقَصِ أعرابيٍّ\" والذي يظهر في -والله أعلم- حصولُ خطأٍ من الناسِخِ، وأنَّ الصَّحيح: \"وقصِّرْتُ عنه بِمِشْقَصِ أَعْرَابِيٍّ\"، وذلِكَ لما يَلِي:\nأوَّلًا: الرُّواة الآخرون عن ابنِ جُريْجٍ رَوَوْا الحديث بلفظ: \"قَصَّرتُ عن رسول الله ﷺ. .\"، وهم: عبد الرزاق بن همَّام (الطَّبراني في الكبير ١٩/ ٣٠٩)، وعُثمان بن الهيَثَم (الطبراني في الكبير أيضًا ١٩/ ٣٠٩)، وكذا سائر من روى عن ابن جُريجٍ عن الحسَن بن مسلم عن طاوس به. =\n⦗٣٤٦⦘ = ثانيًا: متابعةُ سفيانَ الثوري في روايته لابن جريج عن جعفر بن محمد، فروى الحديثَ بلفظ: \"قصَّرت عن رأس رسول الله ﷺ عند المروة\"، أخرج حديثه الإمام أحمد في المسند (٤/ ٩٧)، عن عمرو بن محمد النَّاقِد، وأبي بكر بن أبي شيبة، وأخرجه ابن أبي عاصم (١/ ٣٨٣) عن أبي بكر بن أبي شيبه وحدَه، كلاهُما عن أبي أحمد الزُّبيري، عن سفيان الثوري به، إلا أنَّ لفظَ أبي بكر بن أبي شيبة: \"رأيتُ النَّبِيّ ﷺ يُقَصَّر بِمِشْقَصٍ\"، وكِلا اللَّفظين يدلَّان على تقصير النَّبِيّ ﷺ شعرَه بمشقصٍ.\nثالثًا: اختيار البُخاري ومسلم -رحمهما الله- للرِّواية التي تدلُّ على أنّ معاوية ﵁ قَصَّر عن النَّبِيّ ﷺ بِمِشْقَصٍ.\nرابعًا: يَصْعُبُ أنْ يُقَالَ بِخَطَأِ حجَّاج عن ابن جريج، فإنَّ حجَّاجًا وُصِف بِأنَّه من أَثْبَتِ النَّاس في ابن جريج.\nخامسا: بعد البحث والتَّنقيب، لم أقِفْ على رواية تقول: \"قصَّرْتُ عنْدَ النَّبِيّ ﷺ بِمِشْقَصٍ\".\nسادسا: يمكن أن يُقال: إنَّ هذا لا يعتبرُ مخالَفة، فيصْلُح أن يكون قصَّر شعره بمشْقَصٍ أيضًا، فذكر حجَّاج ذلك، ولم يذكر تقصيرَه ﵁ لشَعْرِ النَّبِيّ ﷺ، كما يحتملُ -وهو احتمال ضعيف- أن ما رواه حجاجٌ حديث مستقل، تفرَّد به عن ابن جريج، فروى تقصيرَ معاويةَ شعرَه عند النَّبِيّ ﷺ في حجَّة الوداع، وأما تقصيرُه شَعرَ النَّبِيّ ﷺ -كما في الصحيحين، فيكون في غيرِ حجَّة الوداع، وعلى هذا يصحُّ ما اعترض به ابن عبَّاس على مُعَاوِية ﵄، وحجَّاج بن محمد المِصِّيصِي ممَّن يُحتملُ تفرُّده عن ابن جريج، لأنَّه أثبتُ النَّاس فيه، وربَّما لأجل هذا جاء المصنِّف بهذه الرِّواية وقدَّمها على غيرها. =\n⦗٣٤٧⦘ = وإنَّما أُفَصِّلُ في الكلام على الحديثِ لدخوله تحت باب مختلف الحديث من أبواب علوم الحديث، كما أنَّ بعضَ أهْلِ العِلْمِ استدلَّ بالحديثِ على أنَّ النَّبِيّ ﷺ كان مُتَمَتِّعا، وأنَّ مُعاوية ﵁ قصَّر عن شَعْرِه، وأنَّ ابن عبَّاسٍ أَنْكر عليه نهيه عن المُتْعة، لأنَّ فِعْله -تقصيره عن شعره ﷺ حُجةٌ عليه.\nقال الحافظ ابن حجر في شرحه للحديث: \"وهذا يدُلُّ على أن ابن عبَّاسٍ حمل على ذلك على وقوعه في حجَّة الوداع، لقوله لمعاوية: \"إن هذه حُجَّةٌ عليك\" إذ لو كان في العمرة لما كان فيه على معاوية حُجَّة\".\nقلتُ: وإذا أُخذ الحديث على ظاهره، وكما استدلَّ به ابنُ عبَّاس فإنه يخالفُ الأحاديثَ المُسْتَفِيْضَة الصَّحيحة الثَّابتة الكثيرة، والتي تدلُّ على أن النَّبِيّ ﷺ كان قارنًا، وأنَّه لم يَحْلِل إلَّا يومَ النَّحر، ولهذا جَمَعَ الأَئِمَّةُ بين هَذَا الحديث والأحاديثِ الصَّحيحة الأخرى الدالَّة على القِرَان، سالِكين في الجَمْعِ مسالكَ مختلفة:\nقال الإمام النَّووي: \"وهذا الحديث محمول على أنَّه قَصَّر عن النَّبِيِّ ﷺ في عُمرة الجِعِرَّانة لأنَّ النَبِيَّ ﷺ في حجَّة الوداع كان قارنًا كما سبق إيضاحُه، وثبت أنَّه ﷺ حلق بمنى، وفرَّق أبو طلحة ﵁ شعره بين الناس، فلا يجوز حَمْل تقصير مُعاوية على حجَّة الوداع، ولا يصِحُّ حمله أيضًا على عمرة القضاء الواقعة سنة سبع من الهجرة، لأنَّ معاوية لم يكن يومئذ مسلما، إنَّما أسلم يوم الفتح سنة ثمان، هذا هو الصحيح المشهور، ولا يصِحُّ قول من حمله على حجَّة الوداع وزعم أنَّه ﷺ كان مُتَمَتِّعًا، لأنَّ هذا غلطٌ فاحشٌ، فقد تظاهرت الأحاديث الصحيحة السَّابقة في مسلم وغيره: \"أَنَّ النبي ﷺ قيل له: ما شأنُ الناس حَلُّوا ولم تَحِلَّ أَنْتَ؟ فقال: \"إنِّي لبَّدْتُّ رأسِي وقلَّدْتُّ هديِي فلا أحِلُّ حتَّى أنحرَ الهديَ\"، وفي رواية: \"حتَّى أُحِلَّ من الحَجِّ\" والله أعلم\". =\n⦗٣٤٨⦘ = قال الحافظ ابن حجر معَقِّبًا على النَّووي، وجامعًا لأقوال أهل العلم في حديث ابن عبَّاس عن معاوية ﵄: \"قُلْتُ: ولم يذكر الشَّيخُ هُنا ما مرَّ في عمرة القَضِيَّة، والذىِ رجَّحه من كون مُعَاوية إِنَّما أَسلم يوم الفتح صحيحٌ من حيثُ السَّند، لكن يمكنُ الجمعُ بأنَّه كان أسلم خُفْيَةً وكان يكتُم إسلامَه، ولم يتمكَّن من إظهاره إلَّا يوم الفَتْح، وقد أخرج ابن عساكر في تاريخ دمشق من ترجمة معاوية \"تصريحَ معاويةَ بأنَّه أسْلَم بيْن الحُدَيْبِيَّة والقَضِيَّةِ وأنَّه كان يُخْفي إسلامَه خَوْفًا من أبويه\"، وكانَ النَّبِيّ ﷺ لَمَّا دخلَ في عمرة القَضِيَّةِ مكَّة خرج أكثرُ أهلِها عَنْهَا حتَّى لا ينظُرونه وأصحابُه يطُوفُون بالبَيْتِ، فلعلَّ معاويةَ كان ممن تخلَّف بِمكة لسببٍ اقتضاه ولا يُعارِضُه أيضًا قولُ سعد بن أبي وقاص فيما أخرجه مسلم وغيره: \"فعلناها يعني العمرة في أشهر الحج وهذا يومئذ كافر بالعُرُش\" بِضمَّتين يعني: بيوتَ مكَّة يشيرُ إلَى مُعاويةَ لأنَّه يُحْمَلُ على أنه أخْبَرَ بما استَصْحَبَه من حَالِه ولم يطَّلِعْ على إسلامه لكونه كان يُخفيه، ويُعكِّر على ما جوَّزُوه أن تقصيره كان في عمرة الجِعِرَّانَة أنَّ النَّبِي ﷺ رَكِبَ من الجِعِرَّانَة بعد أن أحرم بعمرةٍ ولم يَسْتَصْحِبْ أحدًا معه إلَّا بعضَ أصحابِه المُهاجرين فقدِم مكة فطافَ وسعى وحَلَقَ ورجع إلى الجِعِرَّانَة فأصبح بها كبائت، فَخَفِيَتْ عمرتُه على كثيرٍ من النَّاس، كذا أخرجه الترمذي وغيره ولم يَعُدْ معاويةُ فيمنْ صحبَه حينئذٍ ولا كانَ مُعَاوية فيمن تخلَّف عنه بمكة في غزوَة حُنَين حتَّى يُقال: لعلَّه وجَده بمكَّة، بل كانَ مع القوم وأعطاه مِثْلَ ما أعطى أبَاهُ من الغَنِيمة مع جُمْلَة المؤلَّفَة، وأخرجَ الحَاكِم في الإكليل في آخر قصة غزوة حُنَين: \"أن الذي حلق رأسه ﷺ في عمرته التي اعتمرها من الجعرانة أبو هند عبد بني بياضة\" فإن ثبت هذا وثبت أنَّ معاويةَ كان حينئذٍ معه أو كان بمكَّة فقصَّر عنه بالمَرْوة أمكن الجمعُ بأن يَّكون معاويةُ قصرَ عنه أوَّلًا، وكان الحلَّاقُ غائبًا في بعض حاجتِه، ثُمَّ حضر فأمره أن يُكمِل =\n⦗٣٤٩⦘ = إزالة الشَّعر بالحَلْقِ لأنَّه أفضل ففعل، وإن ثبت أن ذلك كان في عمرة القَضِيَّة وثبت أنَّه ﷺ حلق فيها جاء هذا الاحتمال بعينه، وحصل التَّوفيق بين الأخبار كلِّها، وهذا مما فتح الله على به في هذا الفتح ولله الحمد ثم لله الحمد أبدا.\nقال صاحبُ الهدي: \"الأحاديثُ الصَّحيحة المستفيضة تدل على أنه ﷺ لم يحِلَّ من إحرامه إلى يوم النَّحر كما أخبر عن نفسه بقوله: \"فلا أحِلُّ حتَى أنحرَ\" وهو خبر لا يدخله الوهم، بخلاف خبر غيره، ثم قال: ولعل معاويةَ قصَّر عنه في عُمرة الجِعِرَّانة فَنَسِي بعد ذلك وظنَّ أنَّه كان في حجَّته، انتهى.\nولا يعكِّر على هذا إلا روايةُ قيس بن سعد المتقدمة، لتصريحه فيها بكون ذلك في أيَّام العَشْر إلَّا أنَّها شَاذَّة، وقد قال قيس بن سعد عقبها: والنَّاس ينكرون ذلك، انتهى.\nوأظن قيسًا رواها بالمعنى ثم حدَّث بها فوقع له ذلك، وقال بعضهم: \"يحتمل أن يكون في قول معاوية: \"قصَّرتُ عن رسول الله ﷺ بمشقصٍ\" حذفٌ تقديرُه: قصَّرتُ أنا شعري عن أمر رسول الله ﷺ، انتهى.\nويُعَكِّرُ عليه قولُه في رواية أحمد: \"قصَّرتُ عن رسول الله ﷺ عند المروة\"، أخرجه من طريق جعفر بن محمد، عن أبيه، عن ابن عباس.\nوقال ابن حزم: \"يحتملُ أن يكون معاويةُ قصَّر عن رأس رسول الله ﷺ بقيَّة شعر لم يكن الحلَّاق استوفاه يوم النَّحر\" وتعقَّبه صاحب الهدي بأنَّ الحَالِقَ لا يُبْقِي شعرًا يُقَصَّرُ منه، ولا سِيَّما وقد قسم ﷺ شعرَه بين الصحابة الشَّعرةَ والشَّعرتين، وأيضا فهو ﷺ لم يسعَ بين الصَّفا والمروة إلَّا سعيًا واحدًا في أوَّل ما قَدِم، فماذا يصنعُ عند المَرْوَة في العَشْر.\nقلتُ -كلام الحافظ مستمرّ-: وفي روايةِ العَشْرِ نظرٌ كما تقدَّم وقد أشار =\n⦗٣٥٠⦘ = النَّووي إِلَى ترجيح كونه في الجِعِرَّانَة وصوَّبه المُحِبُّ الطَّبَري وابن القيم وفيه نظرٌ، لأنَّه جاء أنَّه حَلَقَ في الجِعِرَّانَة، واستبعادُ بعضِهم أنَّ معاوية قَصَّر عنه في عُمرة الحُدَيْبِيَّة لكونِه لم يكنْ أسلَم ليس بِبَعِيْد\". انتهى كلام ابن حجر ﵀.\nانظر: شرح النووي على مسلم (٨/ ٤٥٥ - ٤٥٦)، فتح الباري لابن حجر (٣/ ٦٦٠ - ٦٦٢)، تاريخ دمشق لابن عساكر (٥٩/ ٦٧).\nمن فوائد الاستخراج:\n• رواية المصنِّف الحديثَ من طريق ابن جريج عن جعفر بن محمد بن علي ابن الحسين، وراويه عن ابن جريج هو حجَّاج بن محمد، وقد وصف بأنَّه من أثبت الناس عنه.\n• الزيادة في اللَّفظ: المُحَاوَرَةُ التي دَارَتْ بين ابن عبَّاس ومعاوية ﵄.","vol":"9","page":343},{"text":"٣٧٦١ - حدثنا ابن أبي طَالب (^١)، حدَّثنا عبد الوهَّاب (^٢)، عن ابن جُريج، بإسناده مثله (^٣).\n_________\n(^١) هو: يحيى بن جعفر بن عبد الله بن الزِّبْرِقَان البغدادي.\n(^٢) ابن عطاء الخَفَّاف، تقدمت ترجمتُه وتبيَّن من خلالها أنَّه صدوق حسن الحديث إذا صرَّح بالتحديث ولم يُدلِّس، ولم أقفْ على تصريحه بالسَّماع أو التحديث في حديثه عن ابن جريج، ولكن تابعه جماعة عنه كما تبيَّن في تخريج ح / ٣٧٦٠.\n(^٣) تقدَّم أنَّ مسلمًا لم يخرجه من طريق جعفر بن محمد، عن أبيه، عن علي بن الحسين، عن ابن عباس، وإنما أخرجه من طريق طاوس عن ابن عباس، انظر تخريج ح / ٣٧٦٠، ٣٧٦٣.","vol":"9","page":350},{"text":"٣٧٦٢ - حدثنا عمار بن رجاء، حدَّثنا محمد ابن بكر، حدَّثَنَا ابن جُريج، ح.\n⦗٣٥١⦘ وحدثنا بَكَّار بن قُتَيْبَة (^١)، حدثنا أبو أَحمْد الزُّبيري (^٢)، حدَّثنا سُفيَان (^٣)، عن جَعْفَر بن محمد، بإسناده: \"رأيتُ النَّبِيّ ﷺ يُقَصِّر بِمِشْقَصٍ\" (^٤).\n_________\n(^١) هو: بكَّار بن قتيبة بن أسد بن عبيد الله بن بشر بن أبي بَكْرة الصَّحابِي، الثقفي، البَكراوي، البَصْري، أبو بَكْرة القاضي.\n(^٢) هو: محمَّد بن عبد الله بن الزُّبَير الأَسْلَمِي الكُوفي، لم أقِفْ له على متابعٍ عن الثوري في هذا الحديث.\n(^٣) هو: الثوري. إِتْحاف المهرة (١٣/ ٣٥٥).\n(^٤) لم يخرجه مسلم من طريق جعفر بن محمد كما تقدَّم في ح/٣٧٦٠، وأخرجه الإمام أحمد، عن عمرو بن محمد النَّاقد (٤/ ٩٧)، وإبراهيم بن عبد الله الواسطي (٤/ ١٠٢)، وأخرجه الإمام أحمد أيضًا، وابن أبي عاصم في الآحاد والمثاني (١/ ٣٨٣) عن أبي بكر بن أبي شيبة، وأخرجه أبو تمَّام في فوائِده (١/ ٤٠) بإسناده عن بكَّار بن قُتَيْبَة، أربعتهم عن أبي أحمد الزُّبيري، عن سفيانَ الثوري، عن جعفر بن محمد، عن أبيه، عن ابن عبَّاس، عن معاوية به، فأسقطوا عليَّ بن الحُسين من الإسناد، وألفاظهم مثل لفظ المصنِّف إلَّا أنَّ عمرو بن محمد النَّاقد قال في روايته عند أحمد: \"علمتَ أنِّي قصَّرتُ من رأْس رسول الله ﷺ بِمِشْقَص\".\nقال الدارقطني في العلل (٧/ ٥٢): \"يرويه جعفر بن محمد واختلف عنه، فرواه بن جريج عن جعفر بن محمد، عن أبيه، عن علي بن الحسين، عن ابن عباس، عن معاوية، وتابعه الثوري من رواية أبي أحمد الزُّبيري عنْه، قال ذلك محمد بن علي بن مُحْرز الكوفي عن أبي أحمد، وخالفه المقدمي، والفضل بن سهل الأعرج، فروياه عن أبي أحمد ولم يذكروا فيه عليَّ بن الحسين، وحديث ابن جريج =\n⦗٣٥٢⦘ = أشْبَه بالصَّواب\".\nثم ساق الدَّارَقُطْنِي الحديثَ بِإِسْنَادِه عن مُحَمَّد بن عليّ بن مُحْرِز الكوفيّ بلفظ: \"قَصَّرتُ عن رسول الله ﷺ\".\nمن فوائد الاستخراج: روايةُ المُصنِّف الحديثَ من طريق ابن جُريج، عن جعفر بن محمد، عن أبيه، عن علي بن الحُسَيْن، عن ابْنِ عبَّاس، بينما رواه مسلمٌ عن طاوس عن ابن عبَّاس فقط.","vol":"9","page":350},{"text":"٣٧٦٣ - حدثنا يوسف بن مُسَلَّم، وأبو حُميد، قالا: حدثنا حجَّاج، ح.\nوحدثنا عبد الصمد، حدثنا مكِّي، عن ابن جُريج (^١) قال: أخبرنِي الحَسَنُ بن مُسْلِم، عن طَاوُس قال: أخبرني ابنُ عبَّاس: أن معاويةَ ابن أبي سُفيان أخبرَه أنَّه \"قصَّر عن رسول الله ﷺ بِمِشْقَصٍ على المرْوَة أَوْ رأيتُه يُقَصُّ عنه بِمِشْقَصٍ على المرْوَة\" (^٢).\n_________\n(^١) موضع الالتقاء مع مُسْلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب التَّقْصِير في العُمْرَة (٢/ ٩١٣، ح ٢٠٩) عن عمرو النَّاقد، عن سفيان بن عُيينة، عن هشام بن حُجَير، وعن محمَّد بن حاتِم (فرَّقَهُما)، عن يحيى بن سعيد، عن ابن جريج، عن الحسن بن مسلم، كلاهمُا عن طاوُس، عن ابن عبَّاس عن معاوِية به، وأخرجه البخاري في كتاب الحج -باب الحلق والتقصير عند الإحلال (ص ٢٧٩، ح ١٧٣٠)، عن أبي عاصم، عن ابن جريج به، ولم يخرجْه الشيخان من طريق جعفر بن محمد بن علي بن الحسين، واتَّفقت ألفاظُهما على أنَّ معاوية قال \"قصَّرتُ عن رسول الله ﷺ بِمِشْقَصٍ\"، وفي طريق هِشَام ابن حُجَيْر عند مسلم زاد أن ابن عبَّاس قال لمعاوية: \"لا أعلمُ هذا إلا حُجَّةً =\n⦗٣٥٣⦘ = عليك\"، واللفظُ الثَّاني لمسلم من طريق ابن جريج جاء بصيغة الشكِّ: \"قصَّرتُ عن رسول الله ﷺ. . أو رأيته يُقَصَّرُ عنه بِمِشْقَصٍ\"، وانظر تخريج ح/٣٧٦٠.\nقال الشَّيخُ الألباني في صحيح سنن أبي داود (١/ ٥٠٦، ح ١٨٠٢) عَقِب هذا الحديث: \"وليس عند (ح) قوله: \"أو رأيته. . .\" وهو الأصَحُّ\"، يعني الشيخُ صحيحَ البُخاري.\nمن فوائد الاستخراج:\n• رواه المصنِّف من طريق حجَّاج، ووُصِف بِأَنَّه أثبثُ النَّاس عن ابن جُريج، تهذيب الكمال (٥/ ٤٥٥).\n• تَساوي الإسنادين، وهذا \"مُسَاوَاة\".","vol":"9","page":352},{"text":"٣٧٦٤ - حدثنا عبَّاس (^١)، حدثنا رَوْحٌ، ح.\nوحدَّثنا (عمَّار) (^٢)، حدثنا محمد بن بكر (^٣)، ح.\nوحدَّثنا ابنُ أبي طَالب، حدَّثنا عبد الوهَّاب، ح.\nوحدثنا إسحاق بن (سيَّار) (^٤)، حدَّثنا أبو عاصم (^٥) كلُّهم، عن (ابن)\n⦗٣٥٤⦘ جُريج (^٦)، بإِسْنَادِه مثْله (^٧).\n_________\n(^١) ابن حَاتِم بن وَاقد الدوري.\n(^٢) هو ابن رجاء، وتصحَّف ما بين القوسين في نسخة (م) إلى \"عمام\"، والتَّصويب من إتحاف المهرة (١٣/ ٣٥٤).\n(^٣) في نسخة (م) \"محمد بن أبي بكر\" وهو خطأ، والتصويب من إتحاف المهرة (١٣/ ٣٥٤).\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"سنان\"، والتصويب من إتحاف المهرة (١٣/ ٣٥٤).\n(^٥) الضَحَّاك بن مَخْلَد.\n(^٦) موضع الالتقاء مع مسلم، انظر الحديث السابق، وقد تصحَّف ما بين القوسين في نسخة (م) إلى \"أبي\" والتصويب من إتحاف المهرة (١٣/ ٣٥٤).\n(^٧) أخرجه البخاري في كتاب الحج -باب الحلق والتقصير عند الإحلال (ص ٢٧٩، ح ١٧٣٠) عن أبي عاصم الضحاك بن مخلد، وأخرجه الإمام أحمد (المسند ٤/ ٩٦) عن محمد بن بكر، وروح، ثلاثتهم عن ابن جريج بمثل لفظ الحديث المتقدم عند المصنِّف (ح / ٣٧٦٣)، إلا أن لفظ البخاري بدون شك: \"قصَّرتُ عن رسول الله ﷺ بِمِشْقَصٍ\"، وتقدَّم أن مسلمًا أخرجَهُ من طُرُقٍ أخْرَى عن ابن جُرَيْج، انظر تخريج ح / ٣٧٦٠، ٣٧٦٣.\nمن فوائد الاستخراج:\n• تساوي عدد رجال أسانيد المصنِّف مع إسناد مسلم، وهذا \"مساواة\".\n• زاد أبو عوانة على الإمام مسلم من طُرق الحديث عن ابن جريج ستَّة طُرق، وهِي: طريق حجَّاج، ومكِّي، وروح، ومحمد بن بكر، وعبد الوهاب بن عطاء، وأبو عاصم الضحاك بن مخلد.","vol":"9","page":353},{"text":"٣٧٦٥ - حدثنا أبو داود السِّجزي (^١)، حدَّثَنَا القعنبي، عن مَالِك (^٢)،\n⦗٣٥٨⦘ عن هِشام بن عروة (^٣)، عن أبيه، قال: قلتُ لعائشةَ: أرأيْتِ قول الله ﵎: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (^٤) وذكر الحديث (^٥).\n_________\n(^١) هو أبو داود سليمان بن الأشْعَث السِّجِسْتاني، وروى الحديث في سننه بهذا الإسناد (ص ٢١٩، ح ١٩٠٩) مطوَّلا.\n(^٢) الحديث في موطَّئه من رواية يحيى اللَّيْثِي عنه مُطوَّلًا (٢/ ٥٠٧ - ٥٠٨)، ولفظه: \"قلتُ لعائشة أمِّ المُؤمنين وأنَا يومَئِذٍ حديثُ السِّنِّ أرأيتِ قولَ الله ﵎: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن =\n⦗٣٥٥⦘ = يَطَّوَّفَ بِهِمَا﴾ فما على الرَّجلِ شيءٌ أن لا يَطَّوَّفَ بِهِمَا فقالتْ عائشة: كلَّا، لو كانَ كما تقولُ لكانتْ: \"فلا جُنَاح عليه أنْ لا يَطَّوَّفَ بِهِمَا إنَّما أُنْزِلَتْ هذه الآية في الأنصارِ، كانُوا يُهِلُّون لِمَنَاة وكانَتْ مَنَاةُ حَذْوَ قُدَيْدٍ وكانوا يَتَحَرَّجُونَ أن يَطَّوَّفُوا بين الصَّفا والمروة، فلمَّا جاء الإسلام سألوا رسول الله ﷺ عن ذلك، فأنزل الله ﵎ ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾.\nقلتُ: ذكرت لفظ مالك عن هشام، لعدم ذكر المصنِّف إيَّاه، ولأنَّه يخالف رواية أبي معاوية الضَّرير التَّالية عن هشام بن عروة في شيئين:\nأولهما: في لفظ مالك أن الأنصار كانوا يُهِلُّون لمناة، وفي حديث أبي معاوية أنَّ الأنصار كانوا يُهِلُّون لصنمين على شطِّ البحر، وهما: إساف ونائلة.\nثانيهما: في لفظ أبي مُعاوية: أن الأنصار كانوا يطوفون بالصفا والمروة، فلما جاء الإسلام تحرَّجوا من ذلك، وفي لفظ مالك: أن الأنصار كانوا يتحرَّجون في الجَاهِليَّة أن يطوفوا بين الصَّفا والمروة.\nورواه أبو أسامة حمَّاد بن أسامة (كما عند مسلم ٢/ ٩٢٨، ح ٢٦٠) عن هشام بن عروة بلفظ: \"إنما أنزل هذا في أناس من الأنصار، كانوا إذا أهلُّوا أهلُّوا لمناة في الجاهلية، فلا يحِلُّ لهم، أن يطَّوَّفوا بين الصفا والمروة\"، فوافق مالكا في المعنى.\nوقد روى هذا الحديث غير هشام عن عروة بن الزبير، فرواه جماعة عن الزهري عن عروة بن الزبير عن عائشة ﵂ به (كما سيأتي برقم / ٣٧٨٠، ٣٧٨١، ٣٧٨٢، ٣٧٨٣)، كل ألفاظ الرُّواة عنه تجتمع على \"أنَّ الأنصار كانوا يُهِلُّون لمناة، وأنَّهم كانُوا يتحرَّجُونَ في الجَاهلية أنْ يطَّوَّفوا بالصَّفا والمروة\"، وهو مخالفٌ لما رواه مسلم (٢/ ٩٢٨) بإسناده عن أبي مُعاوية عن هشام بن عروة (انظر الحديث التَّالي)، أمَّا =\n⦗٣٥٦⦘ = حديثُ الزُّهْرِي فاتَّفَق الشَّيخان على إخراجه في صحيحيهما.\nقال البيهقي في السنن الكبرى (٥/ ٩٦): \"كذا قال أبو معاوية عن هشام: أنَّ الآية نزلتْ في الذين كانُوا يَطَوَّفُون بين الصَّفَا والمروة في الجاهلية، ورواه أبو أسامة عن هشام نحو رواية مالك في أنَّها نزلتْ فيمن لا يَطوَّف بينهما، ويحتملُ أن يكونَ كلاهُما صَحِيْحًا\".\nوقال أيضًا (٥/ ٩٧): \"وروايةُ الزُّهري عن عروة تُوافِق روايةَ مالكٍ وغيرِه عن هشام بن عروة عن أبيه، وروايتُه عن أبي بكر بن عبد الرحمن تُوَافِق روايةَ أبي معاوية عن هشام، ثُمَّ قدْ حَمَلَه أبو بكرٍ على الأمرين جميعا، وأَنَّ الآية نزلتْ في الفريقين معًا، والله أعلم\".\nقلتُ: ما أشار إليه البيهقي في قوله الثاني، هو ما جاء في حديث الزُّهري (كما في ح / ٣٧٧٩) أنَّه ذكر هذا الحديث لأبي بكر بن عبد الرحمن بن الحارث بن هشام، فقال: والله إن هذا لعلمٌ وأمرٌ ما سمعت به، لقد سمعتُ رجالًا من أهل العلم، إلَّا ما ذكرتْ عائشة يذكُرُون: إِنَّما من كان يُهِلُّ لمناةَ الطَّاغية، كلُّهم كانوا يطوفون بالصَّفا والمَرْوة، فلما أمر الله بالطَّواف بالبيت ولم يذكر الصَّفا والمروة فقالوا: يا رسول الله، إنَّا كنَّا نطوف في الجاهلية بالصَّفا والمروة فنتحرَّجُ في الإسلام أن نطَّوَّف بهما، قال أبو بكر: فأسمع هذه الآية قد أنزلت في الفريقين كليهما: الذين كانوا يَتَحَرَّجون في الجاهلية أن يَطَوَّفُوا بالصَّفا والمروة، والذين كانوا يطوَّفون كما في الجاهلية ثُمَّ تَحَرَّجُوا في الإسلام من أجْلِ أن الله قد أمر بالطواف بالبيت، ولم يذكر الطواف بالصَّفا والمروة مع طوافهم بالبيت حين ذكروا\"، وقد روى الإمام أحمد في مسنده (٦/ ١٦٢) عن عبد الرزاق، عن معمر، عن الزُّهري مثلَ رواية أبي معاوية عن هشام بن عروة، بلفظ: \"قالت: كان رجالٌ من الأَنْصَار ممن يُهِلُّ لمناةَ في الجَاهِليَّة -ومناةُ صنمٌ بين مكة =\n⦗٣٥٧⦘ = والمدينة- قالوا: يا نبيَّ الله! إِنَا كُنَّا نَطُوفُ بين الصَّفا والمَرْوَةِ تَعْظِيمًا لمناة، فهلْ علينَا من حرجٍ أنْ نَطَّوَّف بهما، فأنزلَ الله ﷿: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾.\nقال المعلِّق على المسند شعيب الأرنؤوط: إسناده صحيح، رجاله ثقات رجال الشيخين.\nقال الحافظ ابن حجر في الفتح (٣/ ٥٨٤): \"وأخرج مسلمٌ من طريق أبي معاوية عن هشام هذا الحديث فخالف جميع ما تقدم ولفظه: \"إِنَّما كان ذلك لأنَّ الأنصار كانوا يُهِلُّون في الجَاهليَّة لِصَنَمَيْن على شطِّ البحر، يقال لهما: إِساف ونائلة فيطوفون بين الصفا والمروة ثُمَّ يُحِلُّون فلمَّا جاء الإسلام كرِهوا أن يَطَّوَّفُوا بينهما للَّذي كانوا يصنعُون في الجاهليَّة\"، فهذه الرواية تقتضي أن تحرُّجَهم إنما كان لِئَلَّا يفعلوا في الإسلام شيئًا كانوا يفعلونه في الجاهليَّة. . فهذه الرِّواية توجيهها ظاهر، بخلاف رواية أبي أسامة فإنها تقتضي أنَّ التَّحرج عن الطَّواف بين الصفا والمروة لكونهم كانوا لا يفعلونه في الجاهلية ولا يلزم من عنهم فعل شيء في الجاهلية أن يتحرجوا من فعله في الإسلام. . وسقط من روايته -أي رواية أبي معاوية- أيضًا إهلالُهم أوَّلا لمناة فكأنَّهم كانُوا يُهِلُّون لمناةَ فيبدءُون بها ثُمَّ يطوفون بين الصَّفا والمروة لأجل إِساف ونائلة، فَمِنْ ثَمَّ تَحَرَّجُوا من الطَّواف بينهما في الإسلام، ويؤيِّد ما ذكرناه حديث أنس المذكور في الباب الذي بعده بلفظ: \"أكنتم تكرهون السعي بين الصفا والمروة؟ فقال: نعم لأنَّها كانتْ من شِعَار الجاهلية\"، وروى النَّسائي بإسناد قوي عن زيد بن حارئة قال: \"كان على الصَّفا والمروة صنمَان من نُحَاسٍ يقال لهما إِسَاف ونائلة، كان المشركون إذا طافوا تمسحوا بهما\" الحديث\".\nوبعد سرْدِ الرِّوايات التي تقوِّي ما رواه أبو معاوية قال الحافظ ابن حجر: =\n⦗٣٥٨⦘ = \"فهذا كله يوضِّح قُوَّة رواية أبي مُعَاوية وتَقَدُّمها على رواية غيره، ويحتمل أن يكون الأنصار في الجاهلية كانوا فريقين، منهم من كان يطوف بينهما على ما اقتضته رواية أبي معاوية، ومنهم من كان لا يَقْرَبهُما على ما اقتضته رواية الزُّهري، واشترك الفريقان في الإسلام على التَّوقُّف عن الطَّواف بينهما لكونِه كان عندهم جميعًا من أفعال الجاهلية فيجمع بين الروايتين بهذا\".\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) انظر: سورة البَقَرَة: ١٥٨.\n(^٥) لم يُخرجه مسلمٌ من طريق مالك، وأخرجه من طُرُقٍ أخرى عن هشام كما سيأتي في الحديث التَّالي (ح / ٣٧٦٦). وأخرجه البُخاري في كتاب الحج -باب: يفعل بالعُمْرَة ما يفعل بالحج (ص ٢٨٨، ح ١٧٩٠)، وفي كتاب التفسير- سورة البقرة -باب قوله تعالى: \"إنَّ الصفا والمروة من شعائر الله\" (ص ٧٦٤، ح ٤٤٩٤) عن عبد الله بن يوسف عن مالك به مطوَّلًا.\nمن فوائد الاستخراج:\n• رواية المصنِّف الحديث من طريق مالك، وهو اختيار البخاري.\n• رواية القعنبي عن مالك هذا الحديث، وهو من أثْبَتِ أصحاب مالك.\n(تهذيب التهذيب ٦/ ٣٢).","vol":"9","page":354},{"text":"٣٧٦٦ - حدثنا علي بن حرب (^١)، حدثنا [أبو] مُعاوية (^٢)، عن\n⦗٣٥٩⦘ هشام بن عروة، عن أبيه، عن عائشة قال: قلتُ لها: إنّي لأظنُّ رجلًا لَوْ لَمْ يَطُفْ بين الصَّفا والمروةِ ما ضَرَّهُ، قالت: لِمَ قلتَ؟ إنَّ الله يقول: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى آخر الآية، قالت: \"ما أتَمَّ الله حجَّ امرئٍ ولا عمرةً ما لم يطُفْ بين الصَّفا والمروةِ\"، ولو كان كما تَقولُ [لكان] (^٣): \"فَلَا جُنَاحَ عليه ألَّا يَطَّوَّفَ بِهَما\"، و(هَلْ) (^٤) تَدري فِيْمَا كانَ ذاكَ؟ إِنَّمَا كان ذلِك بأنَّ الأنصارَ كانُوا يُهِلُّون في الجَاهِلِيَّةِ لِصنَمَينِ على شطِّ (^٥) البَحْرِ، يُقال لهما: إِسَافٌ ونائِلة، ثُمَّ يَجِيئُون فيطوفُون بين الصَّفا والمروة، ثُمَّ يَحْلِقُون، فلمَّا جَاء الإِسْلَامُ كرِهُوا أنْ يَطَّوَّفُوا بينهما لِلَّذي كانُوا يَفْعَلُون في الجاهِلِيَّة، قالتْ: فأنزل الله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى آخر الآية، قالت: \"فطافُوا\".\n⦗٣٦٠⦘ وروى أبو أُسَامَة، عن هشام بهذا الإسناد، وقال فيه: فلمَّا قَدِمُوا مع النَّبِيّ ﷺ الحجّ ذكروا ذلك له فَنَزلتْ هذه الآية (^٦).\n_________\n(^١) هو الطَّائي، أبو الحسن المُوصِلِي.\n(^٢) موضع الالتقاء مع مسلم، وهو: محمد بن خازم الضَّرير، وما بين المعقوفين سقط من =\n⦗٣٥٩⦘ = نسخة (م)، واستدركتُه من إتحاف المهرة (١٧/ ٣٢٣).\n(^٣) ما بين المعقوفين سقط من المتن في نسخة (م)، ولا يصِحُّ السّياق بدونه، استدركتُه من صحيح مسلم (٢/ ٩٢٨، ح ٣١٣٨) حيث جاء في متنه: \"ولو كان كما تقول لكان: \"فلا جناح عليه ألا يطوف بهما. . .\".\n(^٤) تصحَّف في نسخة (م)، إلى: \"وهو\"، والتَّصويب من صحيح مسلم (٢/ ٩٢٨، ح ٣١٣٨).\n(^٥) الشَطُّ: الشَّاطِئ، ويطلق على شاطئ النَّهر والبحر.\nانظر: القاموس المحيط (ص ٦٢٠).\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان أنَّ السَّعي بين الصفا والمروة ركن لا يصح الحج إلا به (٢/ ٩٢٨، ح ٢٥٩، ٢٦٠) عن يحيى بن يحيى، عن أبي معاوية، وعن أبي بكر بن أبي شيبة، عن أبي أسامة، كلاهما (فرقهما) عن هشام بن عروة به، وبين لفظيهما اختلاف، وسبق الكلام على ذلك في الحديث قبله (ح / ٣٧٦٥).\nقال القاضي عياض عند قوله: \"كانوا يُهِلُّون في الجاهلِيَّة لِصَنَمَيْن على شطِّ البحر، يقال لهما: إسافٌ ونائِلة\": \"كذا رواية الكافة، وعند ابن الحذاء: \"في الجاهلية لمناة، وكانت صنمين على شطِّ البحر\"، وكلاهما خطأ والصَّواب ما جاء في الرِّوايات الأُخَرِ في الباب يُهِلُّون لمناةٍ، وفي الرِّواية الأُخرى: لمناة الطَّاغية التي بالمُشَلَّل، وهذا هو المعروف، ومناة صنمٌ كان نصبَه عَمْرُو بن لحُيّ في جهة البَحْرِ بالمُشَلَّل مما يلي قُدَيْدًا وكذا جاء مُفَسَّرا في هذا الحديث في الموطأ، وله كانت الأزد وغسان تُهِلُّ لحجِّها\".\nانظر: إكمال المعلم (٤/ ٣٥٣)، وانظر: شرحُ النَّووي على مسلم (٩/ ٢٤)، فتحُ البَارِي (٣/ ٥٨٤).","vol":"9","page":358},{"text":"بابُ ذكرِ الخَبَرِ المُبِيحِ لِلْمُعْتَمِرِ أنْ يَحِلَّ إذا طَافَ بالبيْتِ، وإن لَمْ يَطُفْ بين الصَّفا والمَرْوة، وأنَّ الحَاجَّ إذا طاف بالبيتِ قبْل خُرُوجِه إلى [مِنَى] [¬*] حلّ وكانَ طوافُه عمْرةً، والخبرُ المُعَارِضُ له المبَيِّن أنَّ طوافَهم بالبيْتِ دُونَ الصَّفا والمرْوة قبْلَ نُزُول هذه الآية ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ. . .﴾ وأنَّهُم عَادُوا فِيْهَا\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: سقطت من المطبوعة، وبها يتم المعنى، وهي ثابتة في النسخة الخطية لدار الكتب المصرية (٣/ ق ٦٥/ ب)، وكذا في طبعة دار المعرفة (٢/ ٣٠٢).","vol":"9","page":361},{"text":"٣٧٦٧ - حدَّثنا أبو عبيد الله (^١)، حدَّثنا عَمِّي (^٢)، حدَّثنا عَمْرُو (^٣)، عن أبي الأَسْود، أَنَّ عبد الله مولَى أسماءَ بنت أبي بكرٍ حدَّثه، أنَّه كانَ مع أسماءَ كُلَّمَا مرَّت بالحُجُوْنِ (^٤) تقول: \"صلَّى الله على رسولِه، لقدْ نزلْنا معه هَاهُنا، ونحْنُ يَوْمَئِذٍ خِفَافُ الحَقَائِبِ (^٥) قَلِيْلٌ ظَهْرُنَا، قَلِيْلَةٌ أَزْوَادُنَا،\n⦗٣٦٢⦘ فَاعْتَمَرْتُ أنَا وأُخْتِي عائشةُ، والزُّبيرُ، وفُلانٌ، وفُلانٌ (^٦)، فلَمَّا مَسَحْنَا البَيْتَ أَحْلَلْنَا، ثُمَّ أَهْلَلْنَا مِنَ العَشِيِّ بِالحَجِّ\" (^٧).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي.\n(^٢) عَمُّه: عبد الله بن وهب بن مسلم القرشي، وهو موضع الالتقاء مع مسلم.\n(^٣) ابن الحارث بن يعقوب الأنصاري.\n(^٤) الحُجُون: -بضم الحاء المهملة والجيم-: هي الثَّنِيَّة التي تُفْضِي على مقبرة المِعلاة، والمَقْبرة عن يمينها وشمالِها مِمَّا يلي الأبطح، وتُسَمَّى اليوم \"رِيْعُ الحُجُون\" والبادية تُسمِّيه رِيعَ الحُجُول.\nانظر: المعالم الجغرافية في السُّنَّة النبوية (ص ٧٤).\n(^٥) الحقَائِب: جمع حقيبة -بفتح المهملة، وبالقاف والموحدة-: هي ما احتقبه الراكب خلفه من حوائجه في موضع الرديف. =\n=\n⦗٣٦٢⦘ = انظر: فتح الباري (٣/ ٧٢٣).\n(^٦) قال الحافظ ابن حجر في الفتح (٣/ ٧٢٣): \"كأنها سمَّت بعض من عرفته ممن لم يَسُقِ الهدي، ولم أقف على تعيينهم، فقد تقدم من حديث عائشة أن أكثر الصحابة كانوا كذلك\".\n(^٧) أخرجه مسلم في كتاب الحج -باب ما يلزم من طاف بالبيت وسعى، من البقاء على الإحرام وترك التحلل (٢/ ٩٠٨، ح ١٩٣) عن هارون بن سعيد الأيلي، وأحمد ابن عيسى، عن ابن وهب به.\nوأخرجه البخاري في كتاب العمرة -باب متى يحل المعتمر (ص ٢٨٩، ح ١٧٩٦) عن أحمد بن عيسى، عن ابن وهب به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• إيراد الحديث في غير الباب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"9","page":361},{"text":"٣٧٦٨ - حدثنا الصغاني، حدَّثنا روح بن عبادة، حدَّثنا شُعْبَة (^١)، عنْ قَتَادَة، عن أبي حسان الأعرج، أن رجلًا مِنْ بَلْهُجَيْم (^٢) أَتَى ابنَ عَبَّاسٍ\n⦗٣٦٣⦘ فقال: يا ابْنَ عبَّاسٍ، ما هذه الفُتْيَا الَّتِي قدْ (تَشَغَّبَتْ) (^٣) بِالنَّاسِ \"من طَافَ بالبيتِ قدْ (حلَّ) (^٤) \" فقال: سُنَّة نَبِيّكُم ﷺ (^٥) وَإنْ رَغِمْتُم. (^٦)\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هكذا في نسخة (م)، وفي لفظ مسلم (٢/ ٩١٢): \"بني الهُجَيم\"، وكلاهما ثابت وصحيح.\n(^٣) في نسخة (م) \"شيعت\"، ويظْهرُ لي -والله أعلم- عدمُ صحتها هنا في تركيب الجملة، ولم أقف عليها عند غير أبي عوانة، ولعلَّها تصحيفٌ من \"تشَغَّبَتْ\" كما عند مسلم (٢/ ٩١٢)، أو من \"تَشَغَبَتْ\" كما عند أحمد في المسند (١/ ٣٤٢)، ومعنى المعجمة: خَلَطتْ عليهم أمرهم، ومعنى المهملة: أنها فرقت مذاهب الناس وأوْقَعَتِ الخِلَافَ بينهم.\nانظر: مشارق الأنوار (٢/ ٣١٥)، شرح النووي على مسلم (٨/ ٤٥٤).\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"قدحًا\"، والتَّصويب من دلالة السِّياق وصحيح مسلم (٢/ ٩١٢).\n(^٥) يريد ابن عباس من قوله هذا أن النَّبِيّ ﷺ أمر بذلك، لا أنه فعل ذلك، فإنه ﷺ كان قارنا.\nانظر: فتح الباري (٣/ ٥٥٩).\n(^٦) أخرجه مسلم في كتاب الحج -باب تقليد الهدي وإشعاره عند الإحرام (٢/ ٩١٢، ح ٢٠٦) عن محمد بن المثنى، وابن بشار، عن محمد بن جعفر، عن شعبة به.\nقال الإمام النووي (٨/ ٤٥٤): \"هذا الذي ذكره ابن عباس هو مذهبه، وهو خلاف مذهب الجمهور من السَّلف والخلف، فإن الذي عليه العلماء كافَّة سِوى ابن عباس أن الحاجَّ لا يتحلل بمجرد طَواف القدوم، بل لا يتحلل حتَّى يقف بعرفات ويرمي ويحلق ويطوف طواف الزيارة، فحينئذ يحصل التحللان، ويحصل الأوَّل باثنين من هذه الثلاثة التي هي رمي جمرة العقبة والحلق والطواف، وأما احتجاجُ ابن عباس بالآية فلا دلالة له فيها، لأن قوله تعالى: ﴿ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ﴾ معناه: =\n⦗٣٦٤⦘ = لا تنحر إلا في الحرم، وليس فيه تعرض للتحلل من الإحرام، لأنه لو كان المراد به التحلل من الإحرام لكان ينبغي أن يتحلَّل بمجرد وصول الهدي إلى الحرم قبل أن يطوف، وأما احتجاجه بأن النَّبِيّ ﷺ أمرهم في حجة الوداع بأن يحلوا فلا دلالة فيه، لأنَّ النَّبِيّ ﷺ أمرهم بفسخ الحج إلى العمرة في تلك السنة فلا يكون دليلا في تحلل من هو ملتبس بإحرام الحج، والله أعلم.\nوعقدَ البُخاريُّ في صحيحه (ص ٢٦١): \"باب من طاف بالبيت إذا قدم مكة قبل أن يرجع إلى بيته، ثم صلى ركعتين قبل أن يخرج إلى الصفا\"، ثم أورد حديث عائشة ﵂ أن النبي ﷺ طاف بالبيت حين قدم ثُمَّ لم تكن عمرة، ثم ذكرت أبا بكر وعمر ﵄ أنهما فعلا مثل فعله ﷺ ثم ذكرت المهاجرين والأنصار، وفيه: \"وقد أخبرتني أمي أنها أهلت هي وأختها والزبير وفلان وفلان بعمرة فلمَّا مسحُوا الرُّكن حلُّوا\".\nقال ابن بطَّال في شرحه على البخاري (٤/ ٢٩٧) في شرحه قوله: \"فلمَّا مسحوا الركن حلَّوا: \"يريدُ بعد أن سعوا بين الصَّفا والمروة، لأنَّ العمرة إنما هي الطواف بالبيت والسعي بين الصفا والمروة، ولا يحِلُّ من قدم مكَّة بأقلَّ من هذا، فخشي البخاري أن يتوهم متوهِّمٌ أن قوله: \"فلما مسحوا الركن حلُّوا\" أنَّ العمرة إنما هي الطواف بالبيت، ولا يحتاج إلى سعي بين الصفا والمروة، وهو مذهب ابن عبَّاس، وروي عنه أنه قال: إن العمرة الطواف، وقال به إسحاق بن راهويه. . . فأراد البخاريُّ بيان فساد هذا التأويل بما أردف في آخر البخاري من حديث ابن عُمر: \"أن النبي ﷺ كان إذا قدم مكة للحج أو العمرة طاف بالبيت، ثم سعى بين الصفا والمروة، وعلى هذا جماعة فقهاء الأمصار\".\nوقال الحافظ ابن حجر في الفتح (٧/ ٧٠٨): \"وهو -أي الحديث- ظاهرٌ في أن المراد بذلك من اعتمر مطلقا سواء كان قارنا أو متمتعا، وهو مذهبٌ مشهورٌ لابن =\n⦗٣٦٥⦘ = عباس\"، وانظر الفتح (٣/ ٥٥٨).\nقلتُ: وقد تصرَّف الحافظ أبو عوانة ﵀ في هذا الباب تصرُّفَ الإمام البخاريُّ ﵀ في صحيحه، بأن جاء بالأحاديث التي يستدلَّ بها ابن عبَّاس ﵄ لمذهبه، ثم أردفها بأحاديث عبد الله بن عُمر ﵄ الرادّة على فهم ابن عباس ﵄.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• إيراد الحديث في غير الباب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"9","page":362},{"text":"٣٧٦٩ - حدثنا عبَّاس الدوري، حدثنا شبابة (^١)، ح.\nوحدثنا يَزِيد بن عبد الصمد (^٢)، حدثنا آدم بن أبي إِيَاس، حدَّثنا شُعْبَة (^٣)، عن قتادة، سمعت أبَا حسَّان الأَعْرَج يقولُ: قال رجُلٌ لاِبْنِ عَبَّاسٍ: ما هذا الفُتْيَا (^٤)، فذكر الحديثَ، إلا أنَّه قال: تَفَشَّغَتْ أو\n⦗٣٦٦⦘ تَشَغَّبَتْ (^٥) (^٦)\n_________\n(^١) ابن سَوَّار المدائني.\n(^٢) هو: يزيد بن محمد بن عبد الصمد بن عبد الله الدمشقي أبو القاسم القرشي، مولاهم.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) قال الإمام النووي: \"هكذا في معظم النسخ، هذا الفتيا، وفي بعضها هذه، وهو الأجود، ووجه الأول: أنه أراد بالفتيا الإفتاء فوصفه مذكرا، ويقال فتيا، وفتوى\".\nانظر: شرح النووي على مسلم (٨/ ٤٥٤).\n(^٥) تفَشَّغَتْ: -بثلاث معجمات-: بمعنى: انتشرت، وفَشَتْ بين النَّاس، والكلمة الثانية: \"تشَغَّبَتْ \" بالغين المعجمة، ويحتملُ أيضًا أن تكون بالعين المهملة \"تشعَّبت\"، تقدَّم تفسيرُهما في الحديث قبله.\nانظر: مشارِق الأنوار (٢/ ٣١٥)، شرح النووي على مسلم (٨/ ٤٥٤).\n(^٦) انظر تخريج الحديث السابق، ح / ٣٧٦٨.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي.\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن شعبة ثلاثة طرق، وهي طريق روح بن عبادة، وشبابة بن سوار، وآدم بن أبي إياس، كلُّهم عن شعبة به.","vol":"9","page":365},{"text":"٣٧٧٠ - حدَّثنا يعقُوب بن سُفيان (^١)، حدثنا عمرو بن عاصِم (^٢)، حدَّثنا همَّام (^٣)، عن قتادة، عن أبي حَسَّان، عن ابْنِ عَبَّاس أنَّه كان يقُول: \"من طافَ فَقَدْ حَلَّ\" فقال رجلٌ: إِنَّ هذا القَوْل قَدْ تَفَشَّغَ (^٤) في النَّاس، فقال ابنُ عبَّاس: سُنَّةُ نَبِيِّكُم ﷺ وَإنْ رَغِمْتُمْ (^٥).\n_________\n(^١) هو: الإمام يعقوب بن سفيان الفَسَوي، صاحب المعرفة والتاريخ.\n(^٢) ابن عبيد الله الوارع الكِلَابي البصري.\n(^٣) ابن يحيى، وهو موضع الالتقاء مع مسلم.\n(^٤) تَفَشَّغ في النَّاس: فَشَا وانتشر بينهم.\nانظر: غريب الحديث للحربي (٢/ ٦٤٦)، شرح النووي على مسلم (٨/ ٤٥٤).\n(^٥) أخرجه مسلم في كتاب الحج -باب تقليد الهدي وإشعاره عند الإحرام (٢/ ٩١٣، =\n⦗٣٦٧⦘ = ح ٢٠٧) عن أحمد بن سعيد الدارمي، وأحمد بن إسحاق، كلاهما عن همام بن يحيى، عن قتادة به.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن شعبة ثلاث طرق، وهي طريق روح بن عبادة، وشبابة بن سوار، وآدم بن أبي إياس، عن شعبة به، وزاد أيضًا طريقا عن همام، عن قتادة به.","vol":"9","page":366},{"text":"٣٧٧١ - حدثنا محمد بن إسحاق الصغاني، حدَّثنا روح بن عبادة، حدثنا ابن جُريج (^١)، قال: أخبرني عَطَاء، عن ابن عباس أنَّه قال: \"لَا يَطُوفُ بالبيتِ حاجٌّ ولا غيرُه إِلَّا حَلُّ\" قلتُ له: من أينَ كان ابنُ عبَّاس يأخذُ أنَّه من طَافَ بالبَيْتِ فَقَدْ حَلَّ؟ فقال: من قول الله ﵎: ﴿ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ﴾ (^٢) قلتُ له: فإِنَّما ذَلِكَ بعْدَ المُعَرَّفِ (^٣) ثُمَّ مَحِلُّها إلى البيْتِ العَتِيْق، قالَ: كان ابنُ عَبَّاسٍ يَرَاها قَبْلَ المُعَرَّفِ وبَعْدَه، قالَ: وكَان يأْخُذُهُ من أَمْرِ النَّبِيّ ﷺ أصحابَه أنْ يَحِلُّوا في حَجَّةِ الوَدَاع، قالَها غيرَ مَرَّة (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) سورة الحج، الآية رقم / ٣٣.\n(^٣) المُعَرَّف: -بضم الميم، وفتح العين والراء مع تشديدها-: من باب التفعيل، أي الوقوف بعرفة، أو موضع الوقوف بها، والتعريف الوقوف بها أيضًا، يقال: عرَّفَ النَّاس إذا شهِدوا عرفة.\nانظر: مشارق الأنوار (١/ ٣٩٣)، فتح الباري (٧/ ٧٠٨)، عمدة القارى (١٨/ ٤٨).\n(^٤) أخرجه مسلم في كتاب الحج -باب تقليد الهدي وإشعاره عند الإحرام (٢/ ٩١٣، =\n⦗٣٦٨⦘ = ح ٢٠٨) عن إسحاق بن إبراهيم، عن محمد بن بكر، وأخرجه البخاري في كتاب المغازي -باب حجة الوداع (ص ٧٤٥، ح ٤٣٩٦) عن عمرو بن علي، عن يحيى ابن سعيد، كلاهما عن ابن جريج به، وجعله الحافظ ابن حجر موقوفا على ابن عباس في الوقوف على ما في صحيح مسلم من الموقوف (ص ٧١).\nمن فوائد الاستخراج: تصريح ابن جريج بالتحديث، وعند مسلم قال: أخبرنا، والتحديث أعلى وأقوى من الإخبار.","vol":"9","page":367},{"text":"٣٧٧٢ - حدَّثنا علي بن حرب، حدثنا ابن فُضَيْل (^١)، حدَّثنا بَيَان (^٢)، عن وَبَرَة (^٣) قال: قال رجلٌ لابن عُمَر: أَطُوفُ بِالبيتِ وقدْ أَحْرَمْتُ بِالحَجِّ؟ قال: وما بأسٌ بِذلك، قال: وكان ابن عبَّاس ينهى عن ذلك، وقال: \"رأيتُ رسول الله ﷺ أَحْرَم بِالحَجِّ، وَطَافَ بِالبَيْتِ وبالصَّفا والمَرْوَة\" (^٤).\n_________\n(^١) هو: محمد بن فُضَيْل بن غَزْوَان -بفتح المعجمة وسكون الزاي- الضِّبي.\n(^٢) ابن بشر الأحمسي، أبو بشر الكوفي، وهو موضع الالتقاء مع مسلم.\n(^٣) هو: وَبَرَة -بالموحدة المحرَّكة- ابن عبد الرحمن المُسْلي، أبو خزيمة أو أبو العباس الكوفي.\nانظر التقريب (ت ٨٣٣١).\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يلزم من أحرم بالحج، ثم قدم مكة من الطواف والسعي (٢/ ٩٠٥، ح ١٨٨) عن قتيبة بن سعيد، عن جرير، عن بيان به، وأخرجه الإمام أحمد في مسنده (٢/ ٦) عن محمد بن فضيل به. =\n⦗٣٦٩⦘ = من فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي.\n• التصريح باسم \"ابن عباس\"، وورد مبهما عند مسلم: \"ابن فلان\".\n• تصريح محمد بن فضيل بالتحديث عن بيان، وقد عنعن جرير عنه عند الإمام مسلم.","vol":"9","page":368},{"text":"٣٧٧٣ - حدثنا أبو أمية، حدثنا أحمد بن يونس، حدَّثنا زُهير (^١)، حدثنا بَيَان (^٢)، أن وَبَرَة حدَّثه: سمعتُ عبد الله بن عمر، سأله رجلٌ قال: أطُوفُ بالبيتِ وقد أحرمْتُ بالحج؟ قال: وما يمنعُك؟ قال: رأينا ابْنَ عبَّاس يَنْهَى عن ذلِك، وأنْتَ أعْجَبُ إلينا منه [رأينَاه قدْ فَتَنَتْهُ الدُّنيا، فقالَ:] (^٣)، وأيُّكُم لَمْ تَفْتِنْهُ الدُّنْيَا \"رأيْنَا رسول الله ﷺ أَحْرَم بالحَجِّ، فَطَاف بِالبَيْتِ، وَسَعَى بَيْنَ الصَّفَا والمَرْوَة\" فَسُنَّةُ رسول الله ﷺ أحَقُّ من سُنَّة ابن عبَّاس إنْ كُنْتَ صَادِقًا (^٤).\n_________\n(^١) ابن معاوية.\nانظر السنن الكبرى للنسائي في كتاب الحج -باب طواف المفرد (٢/ ٣٩٦).\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح/٣٧٧٢.\n(^٣) ما بين المَعْقُوفَيْن سَقَطَ من نُسْخَة (م)، ولا يَسْتَقِيْمُ الكلام بدونه، واستدركتُه من صحيح مسلم (٢/ ٩٠٥).\n(^٤) أخرجه النسائي في السنن الكبرى في كتاب الحج -باب طواف المفرد (٢/ ٣٩٦) عن عبدة، عن سويد بن عمرو، عن زهير به، وانظر تخريج الحديث السابق ح / ٣٧٧٢. =\n⦗٣٧٠⦘ = من فوائد الاستخراج:\n• تصريح زهير بالتحديث عن بيان، بينما رواه جرير عند مسلم بالعنعنة عن بيان.\n• التصريح باسم \"ابن عباس\" في الموضعين من الحديث، بينما أبهم اسمه في الموضعين عند مسلم: \"ابن فلان\".","vol":"9","page":369},{"text":"٣٧٧٤ - حدثنا عبد الله بن محمد بن شاكر، حدثنا أبو أُسامة (^١)، ح.\nوحدثنا أبو أمية، حدثنا يعلَى بن عُبيد، ح.\nوحدثنا محمد بن إسحاق البَكَّائي (^٢)، وعمار بن رجاء، قالا: حدثنا يَعْلَى، قالا: حدثنا إسماعيل (^٣)، عن وَبرة، جاء رجلٌ إلى ابن (عُمر) (^٤) فقال: أَيَصْلُحُ أَنْ أطوفَ بالبيتِ وأنا محرمٌ؟ فقال: وما يَمْنَعُك من ذلك؟ فقال: إنَّ ابن عباس نَهَانَا عن ذلِكَ حتَّى نَرْجِعَ من المَوْقِف (^٥)، فقال: \"قد حَجَّ رسول الله ﷺ وَطَاف بالبيتِ وبين الصَّفا والمروة\" وسُنَّةُ الله وسُنَّةُ رسولِه أَحَقُّ أَنْ تُتَّبَعَ مِنْ سُنَّة ابْنِ عَبَّاس إِنْ كُنْتَ صَادقًا\n⦗٣٧١⦘ واللَّفظ لِيَعْلَى، وحَديثُهما واحدٌ (^٦).\n_________\n(^١) حمَّاد بن أسامة الكوفي.\n(^٢) ابن عون البكَّائِي العامري، أبو بكر الكوفي.\n(^٣) ابن أبي خالد الأحْمَسِيّ، وهو موضع الالتقاء مع مسلم.\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"عُروة\"، والتصويب من الإتحاف (٩/ ٣٩٤).\n(^٥) المَوقِفُ: مكانُ الوقوف، والمقصود هنا: عرفةُ كما في ألفاظ أحاديث المسند.\nانظر: مسند الإمام أحمد (١/ ٧٢).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يلزم من أحرم بالحج، ثم قدم مكة، من الطواف والسعي (٢/ ٩٠٥، ح ١٨٧) عن يحيى بن يحيى، عن عبثَر، عن إسماعيل بن أبي خالد به.\nمن فوائد الاستخراج:\n• تساوي إسناد المصنف ومسلم، وهذا \"مساواة\".\n• تصريح الراوي عن إسماعيل بالتحديث، بينما عنعن الراوي عنه لدى مسلم.\n• زيادة ثلاث طرق عن إسماعيل.\n• زيادة \"الصفا والمروة\" في لفظ المصنِّف.\n• تعيين من له اللفظ من الرواة.","vol":"9","page":370},{"text":"٣٧٧٥ - حدثنا الجُرجَانِي (^١)، أخبرنا عبد الرزَّاق، عن مَعْمَر، عن أيُّوب، عن عمرو بن دينار (^٢)، سمعت ابن عمر يقول: \"حجَّ رسول الله ﷺ فطافَ بالبيتِ، وسَعَى بين الصَّفا والمَرْوَة\" وَ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٣) (^٤).\n_________\n(^١) هو الحسن بن يحيى بن الجَعْد أبو عَلِيّ الجُرْجَاني.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) سورة الأحزاب، الآية / ٢١.\n(^٤) انظر تخريج الأحاديث الثلاثة التَّالية.","vol":"9","page":371},{"text":"٣٧٧٦ - حدثنا عبد الصمد بن الفضل البَلْخِي، حدثنا مكي ابن\n⦗٣٧٢⦘ إبراهيم، عن ابن جُريج (^١) قال: أخبرني عَمرُو بن دِيْنَار، أنَّه سَمِعَ رجلًا سألَ عبد الله بن عُمر: أَيُصِيْبُ الرَّجُلُ امرأتَه قبلَ أنْ يَطُوفَ بين الصَّفا والمَرْوَة فقالَ: أَخْبَرَنا رسول الله ﷺ (^٢) \"فَقَدِم فَطَافَ بِالبيتِ ثُمَّ رَكَع رَكعَتَيْن\" ثُمَّ تَلَا: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٣) (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هكذا اللفظ في نسخة (م) ولعلَّ أحدُ الرُّواة اختصر الحديث، كما يظهرُ من السِّياق.\n(^٣) سورة الأحزاب، الآية ٢١.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يلزم من أحرم بالحج، ثم قدم مكة من الطواف والسعي (٢/ ٩٠٦، ح ١٨٩) عن عبد بن حُميد، عن محمد بن بكر، وأخرجه البخاري في كتاب الحج -باب ما جاء في السعي بين الصفا والمروة (ص ٢٦٧، ح ١٦٤٧) عن مكي بن إبراهيم، كلاهما عن ابن جريج بهذا الإسناد، وقد أحال مسلم متن حديث ابن جريج على حديث سفيان بن عيينة قبله.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• تصريح ابن جريج بالتحديث، وقد عنعن عند مسلم.\n• تصريح عمرو بن دينار بالسماع عن ابن عمر، وقد عنعن عند مسلم.\n• فيه بيان للمتن المحال به على المتن المحال عليه.","vol":"9","page":371},{"text":"٣٧٧٧ - حدَّثنا أبو أمية، حدَّثنا محمد بن سَابِق، حدثنا وَرْقاء، عن عمرو بن دينار (^١)، بإسناده نحوه، ح.\n⦗٣٧٣⦘ وحدثنا بشر بن موسى، حدَّثنا الحميدي (^٢)، حدثنا سُفيان (^٣)، حدثنا عمرو بن دينار، قال: سأَلْنَا ابن عُمر عن رجلٍ قَدِمَ مُعْتَمِرا فَطَاف بالبيتِ ولَمْ يَطُفْ بَيْنَ الصَّفا والمروة أَيَقَعُ بِامْرَأَتِه؟ فقال ابن عمر: \"قَدِم رسول الله ﷺ فَطَافَ بالبَيْتِ سَبْعًا، وصَلَّى خَلْفَ المَقَام رَكَعتين، وَسَعى بين الصَّفا والمَرْوَة\" وقال: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) الحديث في مسنده (١/ ٥٤١).\n(^٣) ابن عيينة المكي، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما يلزم من أحرم بالحج، ثم قدم مكة، من الطواف والسعي (٢/ ٩٠٦، ح ١٨٩) عن زهير بن حرب، وأخرجه البخاري في كتاب العمرة -باب متى يحل المعتمر (ص ٢٨٩، ح ١٧٩٣) عن الحميدي، كلاهما عن سفيان بن عيينة به.\nمن فوائد الاستخراج:\n• تصريح ابن عيينة بالتحديث، وقد عنعن عند مسلم.\n• الراوي عن ابن عيينة عند الإمام مسلم هو: زُهير بن حرب، وهو مع ثِقَتِه دون الحُمَيْدِي في ابن عيينة الذي قال فيه أبو حاتم: \"أثبتُ الَّناس في ابن عيينةَ الحميديُّ، وهو رئيس أصحاب ابن عيينة\"، وقال: \"ثقة إمام\".\nانظر: الجرح والتعديل (٥/ ٥٧).","vol":"9","page":372},{"text":"٣٧٧٨ - حدثنا يُوسُف (^١)، حدَّثنا سليمان بن حرب، حدَّثَنا\n⦗٣٧٤⦘ حمَّاد بن زيد (^٢)، عن عمرو بن دينار قال: سَمِعْتُ ابن عُمر سُئِلَ عن شيءٍ من أَمْرِ الصَّفا والمَرْوَةِ، فقال: \"قَدِمَ رسول الله ﷺ فَطَاف بالبيتِ سَبْعًا، وصَلَّى خَلْفَ المَقَامِ رَكَعَتَيْنِ، وَطَافَ بَيْنَ الصَّفَا والمَرْوَة سَبْعًا\" وَ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه الإمام مسلم في كتاب الحج -باب ما يلزم من أحرم بالحج، ثم قدم مكة، من الطواف والسعي (٢/ ٩٠٦، ح ١٨٩) عن يحيى بن يحيى، وأبي الربيع الزهراني، عن حمَّاد بن زيد بهذا الإسناد، محيلًا متنه على حديث سفيان بن عيينة قبله.\nمن فوائد الاستخراج:\n• راويه عن حماد بن زيد سليمان بن حرب، وهو ثقة ثبت إمام، لازم حمادا تسع عشرة سنة. تهذيب الكمال (١١/ ٣٩٠ - ٣٩٢).\n• فيه بيان للمتن المحال به على المتن المحال عليه.\n• تصريح عمرو بن دينار بالسماع عن ابن عمر، وقد عنعن لدى مسلم.","vol":"9","page":373},{"text":"٣٧٧٩ - حدَّثنا الحارث بن أَبي أُسامة (^١)، حدثنا أبو أيُّوب الهَاشِمِي (^٢)،\n⦗٣٧٥⦘ حدثنا إبراهيم بن سعد، عن الزُّهري (^٣)، عن عروة، عن عائشة، ح.\nوحدثني أبي (^٤)، حدثنا أبو مروان (^٥)، حدثنا إبراهيم بن سعد، عن الزُّهري، عن عروة، قلتُ لعائشة: أرأيتِ قول الله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (^٦) إلى آخر الآية، قول الله ﵎: ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾ فقلتُ لعائِشةَ: ما على أحدٍ جُنَاحٌ أنْ لا يَطَّوَّفَ بالصَّفا والمروة، فقالت عائشةُ: بئسَ مَا قلتَ يابنَ أُختي، إن هذه الآية لو كانتْ كما أوَّلْتَها كانتْ]: (^٧) ما على أحدٍ جناحٌ أنْ لَا يَطَوَّفَ بِهِمَا، إنَّما كان هذا الحّيُّ من الأنصارِ قبْلَ أن يُسْلِمُوا يُهِلُّونَ لِمنَاةَ الطَّاغِيَة كانُوا يعبُدون عند المُشَلَّل (^٨) فكانَ من أهَلَّ لَها يَتَحَرَّجُ\n⦗٣٧٦⦘ أنْ يَطَّوَّف بالصَّفا والمَرْوة، فلمَّا أسلَمُوا سألوا رسول الله ﷺ عن ذلك فقالُوا يا رسول الله: إنَّا كُنَّا نَتَحَرَّجُ أَنْ نَطَّوَّفَ بالصَّفا والمروة فأنزل الله ﵎: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ قالتْ: \"ثُمَّ قَدْ سَنَّ رسول الله ﷺ الطَّوافَ بَيْنَهُمَا\" فليسَ يَنْبَغِي لأحدٍ أنْ يَدَعَ الطَّوَافَ بِهِمَا، قال ابن شِهاب: فذكرتُ حديث عروة لأبِي بكر بن عبد الرحمن بن الحارث بن هشام فقال: والله إنَّ هذا لَعِلْمٌ وأمرٌ ما سمعتُ به، لقد سمعتُ رجالًا من أهل العلم، إلَّا ما ذكرتْ عائشة يذكرون: إِنَّما كان [مَنْ] (^٩) يُهِلُّ لِمَنَاة الطَّاغِيَة، كُلُّهُم كانُوا يَطُوفُون بالصَّفا والمَروة، فلمَّا أمر الله بالطَّوافِ بالبيت ولم يذكُر الصَّفا والمَرْوة فقالُوا: يا رسول الله، إِنَّا كُنَّا نَطُوفُ في الجَاهِلِيَّة بِالصَّفَا والمَرْوَة فَنَتَحَرَّجُ في الإسلامِ أَنْ نَطَّوَّفَ بِهِمَا، قال أبو بكر: فأسمع هذه الآية قد أُنْزِلَتْ في الفريقين كِلَيْهما: الذين كانوا يَتَحَرَّجُون في الجَاهِلِيَّة أن يَطَّوَّفُوا بالصَّفا والمروة، والذين كانوا يَطَّوَّفُون بهما في الجَاهليَّة ثُمَّ\n⦗٣٧٧⦘ تَحَرَّجُوا في الإسلام من أجْلِ أن الله قَدْ أَمَرَ بالطَّواف بالبيتِ ولَمْ يَذْكر الطَّوَافَ بِالصَّفا والمرْوة (مَعَ طَوَافِهِم بِالبَيت حِيْنَ ذكُرُوا) (^١٠) (^١١).\n_________\n(^١) هو: الحارث بن محمد بن أبي أسامة داهر التميمي، أبو محمد البغدادي.\n(^٢) هو: سليمان بن داود بن داود بن علي بن عبد الله بن عبّاس، أبو أيوب، البغدادي، الهاشمي، ت / ٢١٩ هـ، وقيل: بعدها.\nإمام جليل وثقه ابن سعد، والعجلي، وأبو حاتم، والنسائي، والدارقطني، والخطيب البغدادي وذكره ابن حبّان في الثقات.\nوكذا وثقه الإمام الذهبي، والحافظ ابن حجر. =\n⦗٣٧٥⦘ = انظر: الطبقات الكبرى لابن سعد (٧/ ٣٤٣)، معرفة الثقات للعجلي (١/ ٤٢٧)، الجرح (٤/ ١١٣)، الثقات لابن حبّان (٨/ ٢٧٧)، تاريخ بغداد (٩/ ٣١)، الكاشف (١/ ٣١٣)، تقريب التهذيب (ت ٢٨١٢).\n(^٣) موضع الالتقاء مع مسلم في الإسنادين.\n(^٤) إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٥) هو محمد بن عثمان بن خالد الأموي المدني، أبو مروان العثماني.\n(^٦) سورة البقرة / الآية: ١٥٨.\n(^٧) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من متن ح / ٣٧٨١، وهذا الاستدراك يقتضيه السِّياق.\n(^٨) المُشَلَّل -بضم الميم، وفتح الشين المعجمة، وتشديد اللام الأولى-: ثَنِيَّةٌ تأتي أسفل =\n⦗٣٧٦⦘ = قُدَيْد من الشِّمال، إذا كنت في بلدة \"صعبر\" بين رابغ والقُّضَيْمة، كانت المُشَلَّل مطلع شمس مع ميل إلى الجنوب، وحرة المُشَلَّل هي التي تراها من تلك القرية، سوداء مُدْلَهِمَّة تُشرِق الشَّمس عليها، وفيها كانت مناة الطَّاغية، ومحلُّها معلوم.\nانظر: معجم المعالم الجغرافية في السِّيرة النبوية (ص ٢٩٩).\n(^٩) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من صحيح مسلم، ومتنه: \"إنما كان من أهلَّ لمناة. . .\"، ولا يصحُّ تركيب الجملة بدونه.\n(^١٠) هكذا وردتْ الجملةُ في نسخة (م)، ولم أقف عليها في مصادر أخرى، ولعلَّ معناها: أنَّ الله ﷿ يأمرْهم بالطواف بالصَّفا والمروة حين ذكرهم مأمورين بالطَّواف بالبيت في قوله تعالى: ﴿وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾ سورة الحج / الآية ٢٩، أو تكون اللَّفظة الأخيرة \"حين ذكرها\" أي: حين ذكر الآية، كما في ح / ٣٧٨١.\n(^١١) أخرجه مسلم في كتاب الحج -باب بيان أن السعي بين الصفا والمروة ركن، لا يصِحُّ الحَجُّ إلَّا به (٢/ ٩٢٩، ح ٢٦١) عن عمرو الناقد، وابن أبي عمر.\nوأخرجه البخاري في صحيحه في كتاب التفسير -سورة النجم -باب ﴿وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى (٢٠)﴾ (ص ٨٦١، ح ٤٨٦١) عن أبي بكر الحُميدي، جميعا عن سفيان ابن عيينة، عن الزهري به، وأخرجه الإمام أحمد في مسنده (٦/ ١٤٤) عن أبي أيوب الهاشمي به.\nمن فوائد الاستخراج: في لفظ المصنِّف زيادتان صحيحتان:\nأُوْلَاهما: قوله: \"قلت لعائشة أرأيت قول الله. . يطوف بهما\".\nالثانية: التنصيص بأن أهل حيٍّ من الأنصار كانوا يهلُّون لمناة الطاغية.","vol":"9","page":374},{"text":"٣٧٨٠ - حدثنا محمَّد بن يحيى، حدثنا عبد الرزاق، أخبرنا (مَعْمَرٌ) (^١)، ح.\nوحدثنا يوسفُ القاضي، حدثنا محمد بن عبيد، حدثنا محمد ابن\n⦗٣٧٨⦘ (ثَوْرٍ) (^٢)، عن مَعمَرٍ، عن الزُّهْري (^٣)، عن عروة، عن عائشة قالت: كان رجالٌ من الأنْصَار ممَّن كان يُهِل لمناةَ -ومناةُ صنمٌ بين مكَّة والمدينة- قالوا: يا نبيَّ الله، إِنَّا كُنَّا لا نطوفُ بين الصَّفا والمَرْوة تعظيمًا لِمَنَاة، فهلْ علينا من حرجٍ أن نَطَّوَّفِ بهِما؟ فأنزل الله ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ (^٤) (^٥).\n_________\n(^١) ما بين القوسين تصحَّف في نسخة (م) إلى \"معرج\"، والتصويب من إتحاف المهرة (١٧/ ٢٤٩).\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"شابور\" والتصويب من المرجع السابق.\n(^٣) موضع الالتقاء مع مسلم في الإسنادين.\n(^٤) سورة البقرة، الآية ١٥٨.\n(^٥) أخرجه البخاري في كتاب التفسير- سورة النجم -باب ﴿وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى﴾ (ص ٨٦١، ح ٤٨٦١) تعْليقا عن معمر، جازما به، وأخرجه الإمام أحمد في المسند (٦/ ١٦٢) عن عبد الرزاق به، وانظر ح / ٣٧٧٩، ٣٧٨١، ٣٧٨٢، وذكر الحافظ ابن حجر في تغليق التعليق (٤/ ٣٢٥) وصْل الإمام أحمد له من طريق عبد الرزاق.\nمن فوائد الاستخراج:\n• التعريف بـ \"مناة الطاغية\".\n• وصل تعليق ورد في البخاري.\n• زيادة طريقين عن الزهري، وهما طريقا إبراهيم بن سعد، ومعمر.\n• ذكر عِلَّة التّحرُّج، وأنَّه كان تعظيمًا لمناة.","vol":"9","page":377},{"text":"٣٧٨١ - حدثنا يوسف بن مُسَلَّم، حدثنا حجَّاج (^١)، حدثنا\n⦗٣٧٩⦘ اللَّيث (^٢)، قال: حدثني غقَيْلٌ (^٣)، عن [ابن] (^٤) شهاب، أنَّه قال: أخبرِني عروة بن الزبير، أنّه قال: سألتُ عائشة فقلتُ لها: أرأيتِ قول الله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى قوله: ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾ فقلت لعائشة: ما على أحدٍ جُناحٌ ألَّا يَطَّوَّفَ بالصفا والمروة فقالت عائشة: بِئْسَ ما قلتَ يا ابن أُختي، إنَّ هذه الآية لو كانتْ كما أَوَّلْتَهَا كانتْ لا جُناح عليه ولَا يَطَّوَّفَ بِهِمَا، ولكنَّها أُنْزِلَتْ (في) (^٥) الأنصار، كانُوا قبل أنْ يُسْلِمُوا يُهِلُّون لمناةَ الطَّاغية الَّتِي كانُوا يعبدون، الَّتي عِنْدَ المُشَلَّل، وكان من أهَلَّ لها يَتَحَرَّجُ أن يَطَّوَّفَ بالصَّفا والمَرْوَة فلما سألوا رسول الله ﷺ عن ذلك قالوا: يا رسول الله، إنَّا كُنَّا نَتَحَرَّجُ أَنْ نطَّوَّفَ بالصَّفا والمروَة فأنزل الله ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى قوله: ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾، قالت عائشة: ثمَّ قد \"سنَّ رسول الله ﷺ الطَّواف بِهِمَا فَلَيْسَ لأِحدٍ أنْ يترُكَ الطَّواف بهما\" قال الزُّهري: فأخبرت أبا بكر بن عبد الرحمن بن الحارث بن هشام بالذي حدَّثني عروة من ذلك عن عائشة، فقال أبو بكر: إنَّ هذا لعلمٌ، وما\n⦗٣٨٠⦘ كنتُ سمعتُ، ولقد كنتُ سمعتُ رجالًا من أهلِ العِلْم يقولون: إنَّما كان من لَا يَطَّوَّفُ بين الصَّفا والمروة من العَرَبِ يقولون: إنَّ طوافَنَا بين هذين الحَجَرَين من أمرِ الجاهِلِيَّة، وقال آخرون من الأنصار: إنَّما أُمِرْنَا بالطَّواف، إنَّ النَّاس إلَّا من ذكرتْ عائشة مِمَّن كان يُهِلُّ لِمَنَاة كانُوا يَطُوفُون كلُّهم بالصَّفا والمروة فقالُوا: يا رسول الله، إنَّا كُنَّا نطَّوَّفُ بالصَّفا والمروة، فهل علينا جُناحٌ أو حرجٌ؟ إنَّا كُنَّا نَطَّوَّفُ بالصَّفا والمروة، والله ذكر الطَّوافَ بالبيتِ ولم يذكُر الطَّواف بالصَّفا والمروة، فهل علينا يا رسول الله أنْ نَطَّوَّف بالصَّفا والمروة؟ (^٦) فأنزل الله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى قوله: ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾، قال أبو بكر: (فأرى) (^٧) هذه الآية أُنْزِلَتْ في الفريقين كليهما؛ الذين كانُوا يَتَحَرَّجُون في الجاهِلَّيةِ أن يَطَّوَّفوا بالصَّفا والمروة، والذين كانوا يَطَّوَّفون في الجَاهِلِيَّة بالصفا والمروة ثُمَّ يَتَحَرَّجُون أنْ يَطَّوَّفُوا بِهِمَا في الإِسْلام من أجْلِ أنَّ الله ﷿ أخبرَ بالطَّواف بالبيتِ ولم يَذْكُر الصَّفا والمَرْوة مع الطَّوَاف بِالبَيْتِ حين ذكَرَها (^٨).\n_________\n(^١) هو: ابن محمد المِصِّيصِي.\n(^٢) ابن سعد بن عبد الرحمن الفهمي المصري، وهو موضع الالتقاء مع مسلم.\n(^٣) ابن خالد الأيليّ.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (١٧/ ٢٤٩).\n(^٥) في نسخة (م) \"إن\"، ولا يستقيم بها الكلام.\n(^٦) هكذا وردت الجملة في نسخة (م)، ولعلَّها: \"فهل علينا جناح. . .\".\n(^٧) تصَّحف في نسخة (م) إلى \"قاري\"، والتصويب من أحاديث الباب وصحيح مسلم (٢/ ٩٢٩).\n(^٨) أخرجه مسلم في كتاب الحج -باب بيان أن السعي بين الصفا والمروة ركن لا يصح =\n⦗٣٨١⦘ = الحج إلا به (٢/ ٩٢٩، ح ٢٦٢) عن محمد بن رافع، عن حُجَيْنِ بن المُثَنَّى، عن ليث، عن عقيل، مقتصرا على جزء من الحديث، وأحال باقيه على حديث سفيان ابن عيينة قبله فقال: \"وساق الحديث بنحوه\".\nمن فوائد الاستخراج:\n• تصريح ليثٍ بالتحديث، وقد عنعن لدى مسلم.\n• فيه بيان للمتن المحال به على المتن المحال عليه.","vol":"9","page":378},{"text":"٣٧٨٢ - حدثنا العبَّاس (التَّرْقُفِي) (^١)، حدثنا عثمان بن سعيد يعني\n⦗٣٨٢⦘ ابن كثير بن دينار الحِمْصِيّ، حدَّثنا شُعَيْبٌ (^٢)، عن الزُّهري (^٣)، قال: قال عروة: سألتُ عائشة ﵂، قلتُ لَها: أرأيتِ قولَ الله ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ إلى آخِر الآية، فقلتُ لعَائِشَةَ زَوْجِ النَّبِيّ ﷺ: مَا علَى أَحَدٍ جُنَاحٌ أن لا يَطَّوَّف بالصَّفا والمروة؛ قالتْ عَائِشَة: بِئْسَ ما قلتَ يا ابن أُخْتِي، إنَّ هذه الآية لو كانتْ على ما أوَّلْتَها عليه [لكانتْ] (^٤): فلا جناحَ عليه أن لَّا يَطَّوَّفَ بِهِمَا، ولكنَّها إنَّما أُنزلتْ في الأنصار قبل أنْ يُسْلِمُوا، كانوا يُهِلُّون لِلْمنَاةِ الطَّاغية الَّتي كانوا يعبدونَ عند المُشَلَّل، وكان من أهَلَّ لها يَتَحَرَّجُ أَنْ يَطَّوَّف بالصَّفا والمَرْوَة، فأنزل الله القُرآن: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ\n⦗٣٨٣⦘ يَطَّوَّفَ بِهِمَا﴾، قالتْ عائشة: \"قد سنَّ رسول الله ﷺ الطَّواف بهما فليسَ لأحدٍ أَنْ يَتْرُكَ الطَّوَافَ بِهِمَا\" (^٥).\nرواه سُفْيان، عن الزُّهري، بِطُولِه وفيه: قالتْ عائشة: \"طافَ\n⦗٣٨٤⦘ رسول الله ﷺ والمُسْلِمُونَ وكانتْ سُنَّةً\" (^٦)\nرواه حَرْمَلَةُ، [عن ابن وهب] (^٧)، عن يُونس، عن الزُّهْرِي، بِطُوله وقال: إِنَّ الأَنْصَارَ كانُوا قَبْلَ أن يُسْلِمُوا هُمْ وغَسَّان (^٨) يُهِلُّونَ لِمَنَاة، فَتَحَرَّجُوا أنْ يَطَّوَّفُوا بين الصَّفا والمروة وكانَ ذلكَ سُنَّةً في آبَائِهِمْ (^٩).\n_________\n(^١) هو: العبَّاس بن عبد الله بن أبي عيسى الواسطي، أبو محمد التَّرْقُفِي ت / ٢٦٧ هـ.\nوالتَرْقُفي -بفتح التاء، وسكون الرَّاء، وضَمِّ القَاف، آخرها الفاء- قال السَّمعاني: \"هذه النِّسبة إلى تَرْقُف، وظنِّي أنَّها من أعمال واسِط والله أعلم\"، وقال الحَمَوي: \"وأظنُّه من نَوَاحي البند نيجين من بلاد العراق\"، وقد تصحَّف \"الترقفي\" في نسخة (م) إلى \"البرقعي\"، والتصويب من إتحاف المهرة لابن حجر (١٧/ ٢٤٩)، وكتُب الأَنْسَاب.\nالأنساب للسَّمعاني (٣/ ٤١)، معجم البلدان (٢/ ٢٣).\nوثَّقه الدارقطني، وذكره ابن حبّان في الثقات.\nقال فيه الخطيب: \"كان ثقة دينًا صالحًا عابدًا\"، وقال السَّمعاني: \"كان ثقة، صدوقًا، مأمونًا، حافظًا، عارفًا بالحديث\".\nوكذا وثَّقه الذَّهبي، والحافظ ابن حجر.\nانظر: الثِّقات لابن حبّان (٨/ ٥١٣)، تاريخ بغداد (١٢/ ١٤٣)، الأنساب للسمعاني (٣/ ٤١)، الكاشف (١/ ٥٣٥)، تهذيب التهذيب (٥/ ١٢٠)، تقريب التهذيب (ت ٣٥١٥).\n(^٢) هو: شُعيب بن أبي حمزة الأموي مولاهم، واسم أبيه: دينار، أبو بشر الحمصي.\nوثقه ابن معين، والعجلي، ويعقوب بن شيبة، وأبو حاتم، والنسائي.\nانظر: تاريخ الدارمي (ص ٤٢)، معرفة الثقات (ح ٧٣٢)، الجرح (٤/ ٣٤٤)، تهذيب الكمال (١٢/ ٥١٦).\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من دلالة السِّياق، فإنَّ \"لَوْ\" هنا شرطية امتناعية، ولا بُدَّ لها من جُملتين بعدها، أولاهما: الشَّرْطِيَّة، تليها الجوابية والجزائية، والأغلب أن تكون الجملتان فعليتين، ماضويتين، لفظًا ومعنا، والجملة الجوابية الجزائية هنا هي التي بين المعقوفين وما يتعلق بها.\nانظر: النحو الوافي (٤/ ٤٩١، ٤٩٤).\n(^٥) أخرجه مسلم في كتاب الحج -باب بيان أن السعي بين الصفا والمروة ركن. . . (٢/ ٩٣٠، ح ٢٦٣) عن حرملة بن يحيى، عن ابن وهب، عن يونس به، وزاد يونس: \"وكان ذلك سُنَّةً في آبائهم\"، وأخرجه البخاري في كتاب الحج -باب وجوب الصفا والمروة. . . (ص ٢٦٦، ح ١٦٤٣) عن أبي اليمان، وأخرجه النسائي في السنن الصغرى (ص ٤٥٨، ح ٢٩٦٨) عن عمرو بن عثمان، عن أبيه عثمان ابن سعيد، كلاهما عن شعيب به.\nمن فوائد الاستخراج:\n• راوي الحديث عن الزُّهري شعيبُ بن أبي حمزة، الذي قال فيه ابن معين: \"هو من أثبت الناس في الزهري\"، وقال الجوزجاني: \"والزبيدي وشعيب لزماه طويلا، إذ كانا معه في الشام في قديم الدهر\"، بينما رواه مسلم من طريق يونس عن الزهري، وهو متكلَّم في حديثه عنه، وكان الإمام أحمد سيئَ الرأي فيه جِدًّا، وقدم عليه معمرا، وعقيلا، وشعيب بن أبي حمزة.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٦٧٤)، تقريب التهذيب (ت ٣٠٩٥).\n• فيه زيادتان صحيحتان: أولاهما: وهي الحوار الذي دار بين عائشة ﵂ وبين عروة بن الزبير، قبل أن تبدأ لها بقِصَّة ما كان عليه الأنصار قبل إسلامهم.\nوثانيتهما: \"قد سنَّ رسول الله ﷺ الطواف بهما فليس لأحد أن يترك الطَّواف بهما\".\n(^٦) وصله الإمام مسلم في صحيحه في كتاب الحج -باب بيان أن السعي بين الصفا والمروة ركن، لا يصح الحج إلا به (٢/ ٩٢٩، ح ٢٦١) عن عمرو الناقد، وابن أبي عمر، جميعا عن ابن عيينة به.\n(^٧) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من صحيح مسلم (٢/ ٩٣٠)، وذلك أنَّ المصنِّف يعلِّق روايات مسلم في الغالب، ويشِيرُ إليها، ورواية حرملة أخرجها مسلم بالإسناد المذكور كما تقدَّم.\n(^٨) غَسَّان: -بفتح الغين المعجمة، وتشديد السين المهملة، وفي آخرها النون-: وهي قبيلة نزلتْ الشَّام، وإنما سُمِّيتْ غَسَّان بماءٍ نَزَلُوها. الأنساب للسمعاني (٩/ ١٤٨).\n(^٩) قُلْتُ: لعلَّ المصنِّف يريدُ من ذكره بعضَ لفظِ يونس، وابن عيينة، عن الزُّهري، ليُشِير إلى توافق لفظَيْ شُعيب، وابن عيينة، عن الزهري، وإلى زيادة يونس في حَديثه حيث قال: \"وكان ذلك سنَّةً في آبائِهم\"، وروايةُ شُعيب، وابن عيينة أصَحُّ، ووافقهما عُقيل عليها (ح / ٣٧٨١)، وأمَّا يُونس فَمُتَكلَّمٌ في حديثه عن الزُّهري، وكان الإمام أحمد سيِّئَ الرأي فيه جِدًّا، وقدَّم عليه معمرا وعُقيلا وشُعيب بن أبي حمزة، ولكنْ تابعه معمرٌ عن الزُّهري على المعنى (ح / ٣٧٨٠).\nوقدْ تقدَّم أن حديثَ هِشَام بن عُروة عن أبيه يخالف حديثَ الزُّهري عنه، فإنَّ حديث هِشَامٍ يَنُصُّ على: أن تحرُّجهم عن السَّعي بين الصَّفا والمروة في الإسلام، لأجلِ أنهم كانوا يطَّوَّفون بِهِمَا في الجَاهِليَّة. انظر: (ح / ٣٧٦٥، ٣٧٦٦)، شرح علل =\n⦗٣٨٥⦘ = الترمذي (٢/ ٦٧٤).\nقال الحافظ ابن حجر: \"ولولا الزِّيادة الَّتي في طريق يُونس حيث قال: \"وكانتْ سُنَّةً في آبائِهم الخ، لكان الجمعُ بين الرِّوايتين ممكنًا بأن نقول: وقع في رواية الزهري حذف تقديره: أنَّهم كانُوا يُهِلُّون في الجاهِلِيَّة لمناة، ثُمَّ يَطُوفُونَ بين الصَّفا والمروة، فكان من أهلَّ أيْ: بَعْدَ ذلِكَ في الإسلام، يتحرَّجُ أن يَطَّوَّف بين الصَّفَا والمروة، لِئَلَّا يُضَاهِيْ فِعْلَ الجَاهِلِيَّة\".\nانظر: فتح الباري (٣/ ٥٨٤).","vol":"9","page":381},{"text":"٣٧٨٣ - حدثنا محمد بن إسحَاق الصغاني، حدثنا مُحَاضِر (^١)، حدَّثنا عاصِمُ بن سُليمان الأَحْوَل (^٢)، عن أنَس بن مالك قال: كانتِ الأنصَارُ يَكْرهُون أنْ يَطُوفوا بين الصَّفا والمروة حتَّى نزلتْ: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ [عَلَيْهِ] (^٣) أَنْ يَطَّوَّفَ بِهِمَا﴾ فطافُوا (^٤).\n_________\n(^١) مُحاضِر -بِكسر الضَّادِ المعجمة- بن المُوَرِّع -بضمِّ الميم وفتح الواو وتشديد الرَّاء المكسورة تليها عينٌ- الهمداني، الكُوفيّ.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقوفين سقط من نسخة (م).\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان أن السعي بين الصفا والمروة ركن لا يصحُّ الحجُّ إلَّا به (٢/ ٩٣٠، ح ٢٦٤) عن أبي بكر بن أبي شيبة، عن أبي معاوية، وأخرجه البخاري في كتاب الحج -باب ما جاء في السعي بين الصفا والمروة (ص ٢٦٧) عن أحمد بن محمد، عن عبد الله بن المبارك، كلاهما عن عاصم بن سليمان الأحول به. =\n⦗٣٨٦⦘ = من فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي \"المساواة\".\n• تصريح الراوي عن عاصم بالتحديث.\n• بيان أن عاصمًا هو ابن سُليمان الأَحْوَل، وقد جَاء مُهْمَلًا في صحيح مسلم.\n• زيادة قوله: \"فَطافُوا\".","vol":"9","page":385},{"text":"٣٧٨٤ - حدثنا أبو عبيد الله (^١)، حدَّثنا عمِّي (^٢)، قال: أخبرني عمرو بن الحارث، عن أبي الأسْود محمَّد بن عبد الرحمن، أنَّ رجلًا من أهلِ العِرَاق قال له: سلْ في عروة بن الزُّبير عن الرَّجُل يُهِلُّ بِالحَجِّ، فَإِذَا طَافَ أيَحِلُّ أَمْ لَا؟ قال: فإنْ قالَ لكَ: لا يَحِلُّ، فقُلْ له: إنَّ رجُلًا يقول ذلك، قال: فسألتُه فقالَ: لا يَحِلُّ من أهَلَّ بالحجِّ إلَّا بِالحَلْقِ، فقلتُ: فإنَّ رجلَّا يقولُ ذلِك، قال: بِئْسَ مَا قَالَ، قال: فَقَصَد إِلَيَّ الرُّجُلُ فسَألَنِي، فَحَدَّثْتُه، فقالَ: قُلْ لَهُ فإنَّ رجلًا كانَ يُخْبِرُ أنَّ رسول الله ﷺ قد فعل ذلِك، وما شأنُ أسماءَ والزُّبَيرِ فَعَلا ذلك قال: فجئتُه فذكرتُ له ذلك فقال: من هذا؟ فقلتُ: لا أدْري، فقال: ما بَالُه لا يَأْتِيْني بنفسِه يسألُنِي؟ أظنُّه عِرَاقِيًّا (^٣)، فَقُلتُ: لا أدْرِي، فقالَ: إنَّه قدْ\n⦗٣٨٧⦘ كَذَبْ، قَدْ حَجَّ رسول الله ﷺ أخبرتْنِي عائشةُ أنَّه \"أوَّل شَيءٍ بدأَ بِه أنَّه حينَ قَدِمَ مَكَّة أنَّه توضَّأ ثُمَّ طَافَ بِالبَيْتِ، ثم لم تكنْ عمرةً\" ثُمَّ حَجَّ أبو بَكرٍ ﵁ فكانَ أَوَّلَ شَيءٍ بدأَ بِه الطَّوافُ بِالبيتِ، ثُم لَمْ تَكنْ عمرةً، ثُمَّ عمرُ مثل ذلك، ثُمَّ حَجَّ عُثْمان ﵄ فرأيتُه، أَوَّلُ شيءٍ بدأَ بِهِ الطَّوافُ بالبيتِ، ثُمَّ لَمْ تَكنْ عمرةً، ثُمَّ مُعاوية وعبد الله بن عمرَ، ثُمَّ حَجَجْتُ مَعَ أَبِي الزُّبيرِ بن العَوَّام فَكَانَ أَوَّلَ شَيءٍ بدأَ بِهِ الطَّوافُ بالبيتِ، ثُمَّ لم تكنْ عمرةً، ثُمَّ رأيتُ المُهاجرينَ والأنصارَ يفعلون ذلِك فلَا تكونُ عمرةً، ثُمَّ آخرُ من رأيتُ فعلَ ذلكَ ابنُ عمر، ثُمَّ لَمْ يَنْقُضْها بِعمرةٍ، وهذا ابن عُمر عندهم فلَا يسالُونه، ولا أحدٌ مِمَّن مضي كانُوا يبدءُون بشيءٍ حينَ يضعون أقدامهم أَوَّلَّ من الطَّوافِ بالبيتِ، ثُمَّ لا يَحِلُّون وقدْ أخبرتْني عائشةُ أُمِّي: أَنَّهَا أَهَلَّتْ هِيَ وأختُها والزُّبير وفلانٌ وفلانٌ (^٤) بِعمرةٍ قَطْ (^٥)، فلمَّا مَسَحُوا الرُّكْنَ حَلُّوا، وقَدْ\n⦗٣٨٨⦘ كَذَبَ فِيها مَنْ ذَكَرَ غيرَ ذلِك (^٦).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي.\n(^٢) عَمُّه: عبد الله بن وهب بن مسلم القرشي، وهو موضع الالتقاء مع مسلم.\n(^٣) لم أقفْ على اسمه، يعني عروة بن الزبير أنَّهم يَتَعنَّتون في المسائل. فتح الباري =\n⦗٣٨٧⦘ = (٣/ ٥٥٨).\n(^٤) قال الحافظ ابن حجر في هدي الساري (ص ٢٨٩): \"قوله: \"والزُّبير وفلان وفلان\" هما عبد الرحمن بن عوف، وعثمان بن عفان\"، وقال في الفتح (٣/ ٥٥٩): \"واستشكل من حيث أن عائشة في تلك الحجة لم تطف لأجل حيضها، وأجيب بالحمل على أنه أراد حجة أخرى غير حجة الوداع، فقد كانت عائشة بعد النَّبِيّ ﷺ تحجُّ كثيرا\".\n(^٥) قَطْ: بمعنى حَسْب، حَصَل فيهِ إبدال، والأصل قدْ، قال طَرَفَة: إذا قِيلَ مهلًا قال =\n⦗٣٨٨⦘ = صاحبهُ قَدِ.\nانظر: معجم مقاييس اللُّغة لابن فارس (ص ٨٢٧).\n(^٦) أخرجه مسلم في كتاب الحج -باب ما يلزم من طاف بالبيت وسعى، من البقاء على الإحرام وترك التحَلُّل (٢/ ٩٠٦، ح ١٩٠) عن هارون بن سعيد الأيليِّ، وأخرجه البخاري في كتاب الحج -باب من طاف بالبيت إذا قدم مكة. . ثم خرج إلى الصفا (ص ٢٦١، ح ١٦١٤) عن أَصْبَغ، كلاهما عن ابن وهب به.\nمن فوائد الاستخراج:\n• تساوي رجال الإسنادين، وهذا علوٌّ نسبي \"المساواة\".\n• ذكر كنية محمد بن عبد الرحمن، يتيم عروة.\n• بيان المبهم في قوله: \"أخبرتني أمي\"، وأنها عائشة ﵂ لا أسماء بنت أبي بكر، بينما ورد اللفظ مبهما من غير بيان لدى مسلم، ولكن الحافظ ابن حجر قال في هدي الساري (ص ٢٨٩): \"قوله: \"وقد أخبرتني أمي\" يعني أسماء بنت أبي بكر الصديق، (هي وأختها) يعني عائشة. .\"، وهذا يخالف ما تَنُصُّ عليه رواية أبي عوانة.","vol":"9","page":386},{"text":"٣٧٨٥ - حدَّثَنا الحارِث بن أبي أُسَامة، حدثنا يعقُوب بن محمد الزُّهري (^١)، حدثنا ابن وهب (^٢)، قال: أخبرني عمرو بن الحارث، عن أبي الأسود يعني عن عروة، قال: حدَّثَتْنِي عائشةُ \"أنَّ رسول الله ﷺ قدِم مكَّة لمْ يبدأْ بشيءٍ أوَّلَ من الطَّوَافِ ثُمَّ لَمْ يَحِلَّ\" وذكر الحديثَ بِطُولِه (^٣).\n_________\n(^١) ابن عيسى بن عبد الملك بن حميد بن عبد الرحمن بن عوف الزُّهري، المدني.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج الحديث السابق: ح / ٣٧٨٤.","vol":"9","page":388},{"text":"<span data-type='title' id=toc-587>بابُ ذكرِ الخَبرِ المُوجِبِ على أنَّ من أفرد الحجَّ ولَمْ يَسُقِ الهَدْيَ أنَّ عليه فسخَ حجِّه بعمرةٍ، ويَحِلُّ الحِلّ كلَّه من النِّساءِ وغيرهِن [ما] (^١) لَمْ يُهِلَّ بالحَجِّ، وبيانُ الخبرِ المعارِضِ له المُبِيْحِ لمنْ أهَل بالحجِّ ألَّا يَفْسَخَه حتَّى يَقْضِيَ نُسُكَه</span>\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م)، ولا يصِحُّ السِّياق والمعنى المقصود إلَّا بوجوده.","vol":"9","page":389},{"text":"٣٧٨٦ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، حدثنا ابن جريج (^١)، قال: أخبرني عطاء قال: سمعتُ جابر بن عبد الله في أُنَاسٍ مَعِي قال: أَهْلَلْنا أصحابَ رسول الله ﷺ في الحجِّ خالِصًا وحدَه ليس معه غيرُه، قال عطاء: قال جابر: (قَدِمَ) (^٢) النَّبِيّ ﷺ صُبْحَ رَابِعَةٍ مَضَتْ من ذِي الحِجَّة، فلمَّا قَدِمْنَا أَمَرْنَا النَّبِيّ ﷺ أنْ نَحِلَّ فقال: \"حِلُّوا، وأَصِيْبُوا النِّسَاء\" قال عطاء: قال جابر: ولم يَعْزِمْ عَلَيْ [هِم] (^٣) أَنْ أَصِيْبُوا النِّسَاءَ ولكنْ أَحَلُّهُنَّ لهُم، قال عطاء: قال جابر: فبَلَغَه عنَّا أنَّا نَقُول: لَمَّا لَمْ يَكُنْ بَيْنَنَا وَبَيْنَ عَرَفَةَ إلَّا خَمْسٌ أَمَرَنا أنْ نَحِلَّ إلى نسائِنا فنأتِيَ عرفةَ\n⦗٣٩٠⦘ تَقْطُرُ مَذَاكيْرُنَا المَنِيَّ!، قال: ويقولُ جابرٌ بيدِهِ هكذا وحَرَّكَّهَا، قال: فقام رسول الله ﷺ فينا فقال: \"قدْ علمْتُم أنِّي أتقاكُم لله وأصدقُكم وأبَرُّكم، ولولَا هَدْيِيْ لَحَلَلْتُ كما تَحِلُّون فَحِلُّوا، ولو استقبَلْتُ مِنْ أَمْرِي ما استدبرْتُ ما أهْدَيتُ\". قال: فحَلَلْنا وسمعْنا وأطعْنا (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) تصحَّف في نسخة (م) إلى \"قد مرَّ\" وصوَّبته من متن الحديث في صحيح مسلم (٢/ ٨٨٣).\n(^٣) ما بين المعقوفين يقتضيه السِّياق، وقد سقط من نسخة (م).\n(^٤) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٨٣، ح ١٤١) عن محمد بن حاتِم، عن يحيى بن سعيد، وأخرجه البخاري في كتاب الشركة -باب الاشتراك في الهدي والبدن، وإذا أشرك الرجل رجلا في هديه بعد ما أهدى (ص ٤٠٥، ح ٢٥٠٥) عن أبي النعمان، عن حماد بن زيد، كلاهما عن ابن جريج به.\nمن فوائد الاستخراج: تَسَاوي عدد رجال الإسنادين، وهذا علوٌّ نسبي.","vol":"9","page":389},{"text":"٣٧٨٧ - حدثنا أبو حُمَيْد (^١)، حدثنا حجَّاج، ح.\nوحدثنا الصغاني، حدثنا رَوْحٌ كِلَاهُما، عن ابن جُريج (^٢) قال: أخبرني عطاء قال: سمعت جابرَ بن عبد الله في نَاسٍ مَعِي قال: أهْلَلْنا أصحابَ النَّبِيّ ﷺ بالحجِّ خالصًا ليس معه غيرُه خالصًا وحدَه، قال ابن جُريج: قال عَطَاءٌ، فذكر الحديث بمثلِه (^٣) حرفًا بحرفٍ وقال: مُتْعَتُنَا هذِهِ لِعَامِنَا أَمْ لأبَدٍ؟ قال: \"لا، بَلْ لأِبَدٍ\" (^٤).\n_________\n(^١) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق (ح / ٣٧٨٦).\n(^٣) بمِثلِ الحديث المتقدِّم، حديثِ محمَّد بن بكر.\n(^٤) أخرجه البيهقي في السُّنن الكبرى (٤/ ٣٣٨) بإسناده إلى روح بن عبادة عن ابن جريج به. =\n⦗٣٩١⦘ = من فوائد الاستخراج:\nالعُلو المعنوي، حيث روى للحديث من طريق حجاج الأعْور عن ابن جريج، فإن ححاجا وصف بكونه أثبت الناس في ابن جريج.\nانظر: (تهذيب الكمال ٥/ ٤٥٥).\nزاد أبو عوانة على الإمام مسلم من طرق الحديث عن ابن جريج ثلاث طرق، وهي: طريق محمد بكر، وروح بن عبادة، وحجاج الأعور.","vol":"9","page":390},{"text":"٣٧٨٨ - أخبرني العباس بن الوليد العُذْرِي، قال: أخبرني أبِي (^١) قال: حدثني الأوزاعي، قال: حدَّثني من سَمِعَ عَطَاءَ بن أبي رَبَاح (^٢) قال: أخبرني جابر بن عبد الله قال: أهْلَلْنَا معَ النَّبِيّ ﷺ بالحجِّ خالصًا لا يُخَالِطه شَيْءٌ، وذكر الحديث، قال الأوزاعي: سمعتُ عطاءَ ابن أبِي رَبَاحٍ يُحَدِّثُ فلمْ أَحْفَظْه حتَّى لَقِيتُ ابن جُريج فَأَثْبَتَه لِي (^٣).\n_________\n(^١) هو الوليد بن مزيد العذري أبو العباس البيروتي.\n(^٢) موضع الالتقاء مع مسلم إنْ كان شيخُ الأوزاعي غير ابن جُريج، وإن كان المقصود من قوله: \"من سمع عطاء. .\" ابنَ جُريج، فيكون ابن جريجٍ موضعَ الالتقاء مع مسلم، انظر تخريج ح / ٣٧٨٦.\n(^٣) أخرجه أبو داود في سننه في كتاب المناسك -باب في إفراد الحج (ص ٢٠٩، ح ١٧٨٦) عن العبَّاس بن الوليد به.\nقال الشيخ الألباني في صحيح أبي داود (ح ١٥٧١): \"صحيح، وأخرج البخاري ومسلم نحوه\". =\n⦗٣٩٢⦘ = وقوله: \"قال الأوزاعي: سمعت عطاء. . .\" الخ، هذا كلامٌ متصلٌ بالسَّند المذكور، وقد رواه المصنِّف بسياقٍ أكثر وضوحًا، كما سيأتي في ح /٣٨١٩، فكأنَّ الأوزاعي سمع الحديث من عطاء، فشكَّ في حفظه، فلم يرد أن يتحمل الخطأ، فأحاله على غيره، ثم ذهب إلى ابن جُريج فأثبت له، فروي عنه هذا وهذا، وكلاهما صحيح.\nمن فوائد الاستخراج: فيه من العلو النسبي الموافقة، حيث وصل المصنِّف إلى شيخ أحد المصنفين (أبي داود السجستاني) من غير طريقه بعدد أقل مما لو روى عنه طريقه. انظر: قواعد التحديث (ص ١٢٧).","vol":"9","page":391},{"text":"٣٧٨٩ - حدثني علي بن سهل (الرَّمْلِي) (^١)، حدثنا (الوَليد) (^٢) ابن مسلم: سألت أبا عمرو الأوزاعي عن الابتداء بالعمرة في أيَّام الحجِّ، فحدَّثنا عن عطاء (^٣)، أنَّه سمعه يُحدثُ عن جابرٍ، أنَّه قال: \"أهْلَلْنَا مَعَ رسول الله ﷺ بِذِي الحُلَيْفَة بِالحَجّ خالِصًا لا يُخَالِطُه بِغَيْرِه\" وذكرَ الحَدِيْثَ (^٤).\n_________\n(^١) هو: علي بن سهل بن قادم الرملي، نسائي الأصل، أبو الحسن، ت / ٢٦١ هـ، وقد تصحف \"الرملي\" في نسخة (م) إلى \"الزُّهري\"، وفي طبقته راو آخر يتفق معه في اسمه واسم أبيه، وهو علي بن سهل بن المغيرة البزَّاز، وتَعيَّن هنا كونه رمليًّا لأنَّ الرَّملي معروف بروايته عن الوليد بن مسلم، وذكر المزي أبا عوانة في تلاميذه. تهذيب الكمال (٢٠/ ٤٥٤ - ٤٥٨).\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"أبو زيد\"، والتصويب من إتحاف المهرة (٣/ ٢٦٧).\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٧٨٦.\n(^٤) أخرجه ابن ماجه في سننه في كتاب المناسك -باب فسخ الحج (ص ٥٠٥، ٢٩٨٠)، عن عبد الرحمن بن إبراهيم الدمشقي، وأخرجه ابن حِبَّان في صحيحه في =\n⦗٣٩٣⦘ = كتاب الحج -باب ذكر الخبر الدال على استحباب التمتع لمن قصد البيت العتيق وإيثاره على القران والإفراد (٩/ ٢٣٢) عن ابن سَلْم، عن عبد الرحمن بن إبراهيم، عن الوليد بن مسلم به.","vol":"9","page":392},{"text":"٣٧٩٠ - حدثنا هِلالٌ (^١)، حدثنا حُسَيْن (^٢)، عن مَعْقِل (^٣)، عن عَطَاء (^٤) بإسناده نحوه (^٥).\n_________\n(^١) هو: هِلال بن العلاء بن هِلال بن عمر الباهلي -مولاهم- أبو عمر الرَقّي.\n(^٢) هو: حسين بن عيَّاش بن حازم السُّلمي، البَاجُدَّائِي.\n(^٣) هو: معقل بن عبيد الله الجَزَرِي، أبو عبد الله، العَبْسِي مولاهم.\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح/ ٣٧٨٦.\n(^٥) أخرجه الإمام الطَّحاوي في مشكل الآثار (١١/ ٨٦) عن الحُسَين بن الحَكَم، عن أبي نعيم، عن معقل بن عبيد الله به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن عطاء طريقين، طريق الأوزاعي، وطريق معقل بن عبيد الله.\n• تساوى عدد رجال أسانيد المصنِّف مع إسناد مسلم، وهذا \"مساواة\".\n• تقييدُ المهمل \"عطاء\"، وأنَّه ابن أبي رباح كما في رواية الأوزاعي الأولى، وجاء مُهْمَلًا عند مسلم.","vol":"9","page":393},{"text":"٣٧٩١ - حدثنا محمد بن إسماعيل الصَّائغ، حدثنا عفان بن مسلم، حدثنا حمَّاد بن زيد (^١)، ح.\n⦗٣٩٤⦘ وحدثنا يُوسُف القاضي، حدثنا سليمان بن حرب، حدثنا حمَّاد ابن زيد، عن أيُّوب، سمعتُ مجاهدًا يُحدِّث، عن جابر بن عبد الله قال: قَدِمْنا مع رسول الله ﷺ ونحنُ نقول: لبَّيْك بالحجِّ \"فأمرَنا أن نجْعلَها عُمرةً، فجعلْنَاها عُمْرةً\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) أخرجه مسلم في كتاب الحج -باب المتعة بالحج أو العمرة (٢/ ٨٨٦، ح ١٤٦) عن خلف بن هشام، وأبي الربيع، وقتيبة، وأخرجه البخاري في كتاب الحج -باب من لبى بالحج وسمَّاه (ص ٢٥٥، ح ١٥٧٠) عن مسدَّد، أربعتهم عن حمَّاد بن زيد به، وأخرجه الإمام أحمد في المسند (٣/ ٣٦٥) عن عفَّان به، وتقدَّم إخراج المصنِّف للحديث من طريق مختلفة عن حمَّاد بن زيد، برقم / ٣٥٧٤.\nمن فوائد الاستخراج:\n• زيادة طريقين عن حمَّاد بن زيد.\n• رواية المصنِّف من طريق سليمان بن حرب، وقد لازم حَمَّادا ثلاثة عشر سنة، قال أبو حاتم نظرا لتشدده في انتقاءِ المشَايخ: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنه ثقة\". تهذيب التهذيب (٤/ ١٧٩ - ١٨٠).","vol":"9","page":393},{"text":"٣٧٩٢ - حدَّثنا السُّلمي (^١)، حدَّثنا عبد الرزَّاق، عن مَعْمر، عن أيُّوب (^٢)،\n⦗٣٩٥⦘ عن مجاهد، سمعت جابرًا يقول: خَرَجْنا مَعَ النَّبِيّ ﷺ في حجته يقول: \"لبَّيك بالحجِّ\" فلما قدمنا مكَّة أمرنا النَّبِيّ ﷺ: \"من لمْ يكُنْ معه هَدْيٌ أنْ يَحِلَّ بِعُمَرَةٍ\" (^٣).\n_________\n(^١) هو: أحمد بن يُوسف بن خالد الأزدي، السُّلَمي، ولم يذكر ابن حجر في إتحاف المهرة (٣/ ٣١٤) هذا الطريق، وذكر طريق الحسنَ بن أبي الربيع عن عبد الرزاق، التي تقدمت برقم / ٣٥٧٥.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٩١.\n(^٣) انظر تخريج ح/ ٣٧٩١.\nمن فوائد الاستخراج: فيه زيادة صحيحة وقيدٌ مُهِم لم يردْ في حديث مسلم، وهو قوله: \"من لمْ يكنْ معه هَدْيٌ. . .\".","vol":"9","page":394},{"text":"٣٧٩٣ - حدثنا هِلالُ بن العَلَاء (^١)، وعليُّ بن عبد العزيز، قالا: حدثنا معلَّى بن أسد، حدثنا (وُهَيب) (^٢)، عن أيُّوب (^٣)، بإسناده: ونحنُ نَقُولُ: لبَّيْكَ بِالحَجِّ (^٤).\n_________\n(^١) ابن هلال بن عمر الباهليّ، مولاهم، أبو عمر الرَّقي.\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"وهب\"، والتصويب من الإتحاف (٣/ ٣١٤).\n(^٣) موضع الالتقاء جمع مسلم، انظر تخريج ح / ٣٧٩١.\n(^٤) انظر تخريج ح/ ٣٧٩١.","vol":"9","page":395},{"text":"٣٧٩٤ - م- حدثنا سَعْدان بن يزيد البزَّاز أبو محمد، حدثنا إسحاق بن يوسف الأزرق، حدَّثنا عبد الملك بن أبي سليمان، عن عطاء، عن جابر بن عبد الله قال: قدمنا مع رسول الله ﷺ مُحْرمِين بالحجِّ لأربعِ ليالٍ مضينَ من ذي الحِجَّة، فأمرنا رسول الله ﷺ أن نَحِلَّ ونجعلَها عمرةً، فضاقتْ بذلك صُدُورنا وكبُر علينا، فبلغ ذلك النَّبِيّ ﷺ فقال:\n⦗٣٩٦⦘ \"يا أيُّها الناس، حِلُّوا فلولا الهديُ الذي معِي لفعلتُ مثلَ الذي تَفْعَلون\" قال: فأحلَلْنا، وَوَطِئْنَا النِّساءَ، وفعلْنا مثل ما يفعلُ الحلالُ، حتَّى إذا كنَّا عَشِيَّةَ التَّروِيَة وجعلْنا مكة بِظَهْرٍ لَبَّيْنَا (^١).\n_________\n(^١) هذا حديث مُكَرَّر، تقدَّم بنفس السند والمتن برقم / ٣٥٧٣.","vol":"9","page":395},{"text":"٣٧٩٥ - م- حدَّثنا أبو داود الحراني، حدثنا يَعْلى، حدثنا عبد الملك بن أبي سليمان، عن عطاء، عن جابر قال: قدِمنا مع النَّبِيّ ﷺ مُحرِمين بالحجِّ لأربعِ ليالٍ من ذي الحِجَّة. فذكر مثلَه، وقال: حتَّى إذا كان عشِيَّة التَّروية وجعلنا مكة بِظَهرٍ لبَّينا بالحجِّ (^١).\n_________\n(^١) هذا حديث مُكرَّر، تقدَّم عند المصنِّف بالإسناد نفسه، بِمتنٍ أكثرَ تفصيلًا، انظر ح / ٣٥٧٢.","vol":"9","page":396},{"text":"٣٧٩٦ - حدثنا محمد بن إسماعيل الصَّائِغ، حدثنا عفَّان، حدثنا (وُهَيب) (^١)، حدثنا منصورُ بن عبد الرحمن، عن أمِّه صفِيَّة، عن أسماء بنت أبي بكر قالت: قدمنا مع رسول الله ﷺ ومعنا الزُّبير (^٢)، فقال رسول الله ﷺ: \"من كان معه الهديُ فليُقِمْ على إحرامِه، ومن لم يكن معه هدي فَلْيَحْلِلْ\" وكان مع الزُّبَيْر هَدْيٌ فأقامَ على إحرامِه، ولم يكن مَعِي هديٌ فأحلَلْتُ فلبِسْتُ ثِيابِي فتطيَّبْتُ من طِيبي وجلستُ قريبًا من الزُّبَير\n⦗٣٩٧⦘ فقال: استَأْخِرِي عَنِّي، فقلتُ: أَتَخْشى أن أثِبَ عليك.\nرواه أبو هِشَام المَخْزُومي، عن وُهَيب فقال فيه: قَدِمْنَا بالحج، وذكر الحديث بمثلِ حديث عفَّان (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، وقد تصحف اسمه في نسخة (م) إلى \"وهب\"، والتصويب من الإتحاف (١٦/ ٢/ ٨٣٩).\n(^٢) ابن العوّام ﵁، زوج أسماء بنت أبي بكر ﵁.\n(^٣) أخرجه مسلم -كما أشار إليه المستخرِج- في كتاب الحجِّ -باب ما يلزم من طاف بالبيت وسعى، من البقاء على الإحرام وترك التحلُّل (٢/ ٩٠٨، ح ١٩٢) عن عباس بن عبد العظيم العنبري، عن أبي هشام المغيرة بن سلمة المخزومي، عن وُهَيْب به.\nمن فوائد الاستخراج:\n• تساوي الإسنادين، وهذا \"مساواة\".\n• تسمية \"صفيَّة\"، بينما جاءت مبهمةً عندمسلم.","vol":"9","page":396},{"text":"٣٧٩٧ - حدثنا يوسف بن مُسَلَّم، وأبو حميد قالا: حدَّثنا حجَّاج، (عن) (^١) (ابن) جريج (^٢)، ح.\nوحدثنا الصغاني، حدثنا روحٌ (^٣)، حدثا ابن جُريج، قال: أخبرني منصور بن عبد الرحمن، عن أمه صَفِيَّة، عن أسماء بنتِ أبي بكر قالت: قدِمنا مُحْرِمين فقال النَّبِيّ ﷺ: \"من كان معه هديٌ فلْيُقِمْ على إحرامِه،\n⦗٣٩٨⦘ ومن لَمْ يكنُ معه هديٌ [فَلْيَحْلِلْ] (^٤) \" قالتْ: فلمْ يكنُ معي هديٌ فَحَلَلْتُ، وكان مع الزُّبير هديٌ فلم يَحْلِلْ، قالتْ: فلبِسْتُ ثيَابِي، ثُمَّ جئْتُ فجلستُ إلى الزُّبَيْر فقال: قُومِي عَنِّي، فقلتُ: أَتَخْشَى أنْ أَثِبَ عَلَيْكَ (^٥).\nوأمَّا أصحابُنا فقالُوا: ذكرَ ابن الزُّبير على المنبرِ فقال: إنَّ رجالًا أعمى الله أبصَارهم، يريدُ ابنَ عبَّاس، يقولون: فذكروا نحوًا مما يذكرون في حَجَّة نبيِّ الله ﷺ من فسخِهم الحجَّ عمرةً فجَثَا ابن عبَّاسٍ على ركبتَيه ثم قال: إِنَّها لا تَعْمَى الأبْصَارُ ولكنْ تعمَى القلوبُ الَّتِي في\n⦗٣٩٩⦘ الصُّدور، سَلْ أُمَّك: هلْ حَلَّ إِليها أبوك؟ فسألَها فقالتْ: نعم (^٦).\n_________\n(^١) ما بين القوسين تصحف في نسخة (م) إلى \"ابن\"، والتصويب من الإتحاف (١٦/ ٢/ ٨٣٩).\n(^٢) موضع الالتقاء مع مسلم في الإسناد الأوَّل، وقد تصحَّف ما بين القوسين في نسخة (م) إلى \"أبي\"، والتصويب من الإتحاف (١٦/ ٢/ ٨٣٩).\n(^٣) ابن عُبادة، وهو موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركته من لفظ حديث مسلم (٢/ ٩٠٧).\n(^٥) أخرجه مسلم في كتاب الحج -باب ما يلزم من طاف بالبيت وسعى. . . (٢/ ٩٠٧، ح ١٩١) عن إسحاق بن إبراهيم، عن محمد بكر، وعن زُهير بن حرب، عن روح ابن عبادة، كلاهما عن ابن جريج به، وليسَ في لفظه كلام ابن جُريج هذا.\nمن فوائد الاستخراج:\n• تساوي إسناديْ المستخرِج مع إسناد مسلم، وهذا \"مساواة\".\n• التقاء المستخرِج مع مسلم في شيخ شيخه، وهذا \"بدل\".\n• روايته للحديث من طريق حجَّاج الأعور عن ابن جريج، وهذا علو معنوي، لأن حجَّاجًا وصف بكونه أثبتَ الناس في ابن جريج. تهذيب الكمال (٥/ ٤٥٥).\n• زيادةُ القِصَّة التي وقعتْ بين ابن عبَّاس وابن الزبير، وهي قصة صحيحة مرويَّة في جزء ابن جُريج بهذا الإسناد.\n(^٦) قوله: \"وأما أصحابُنَا. . .\"، هو من كلام ابن جُريج، كما نُصَّ على ذلك في جُزء ابن جريج (حديث رقم: ٧٣)، ولم أقِفْ على تعيينِ المقصُودِ من أصحابِه، كما لم يأتِ هذا الكلامُ في متن حديثِ مسلم ولا غيره من المصنِّفين الذين أخرجُوا الحديثَ في كُتبهم، ولكنَّ إسنادَ الكلام المذكور صحيحٌ، رجاله كلُّهم ثقات، فأرى -والله أعلم- أنَّه حصل اختصارٌ أو تخليطٌ في متنِ حديث ابن جُريجٍ هذا، وإنا لنَربأُ بالصحابي الجليل أمير المؤمنين عبد الله بن الزُّبير ﵁ أن يطعنَ طعنةً كهذه في ترجمان القرآن وفقيهِ الصحابة عبد الله بن عبَّاس ﵄ بفعلٍ أمرَ به النَّبي ﷺ وفعلَه صحابته ﵃ في حياته ﷺ وبعد وفاته، ألا وهو مُتعة الحجِّ، والذي يظهرُ أن عبد الله بن الزُّبير ﵄ نقم على ابن عبَّاس ﵄ قولَه بجواز نكاح المُتعة، وكانَ ابن الزُّبير ﵄ يرى حرمتَها ويجعلها بمثابة الزِّنا، والدليل على ذلك ما أخرجه مسلم صحيحه -كتاب النكاح -باب نكاح المتعة، وبيان أنّه أبيح ثم نسخ. . . (٢/ ١٠٢٦، ح ٢٧) عن حرملة بن يحيى، عن ابن وهب، عن يونس، عن ابن شهاب، عن عروة بن الزُّبير، أنَّ عبد الله بن الزُّبير قام بمكة، فقال: إن ناسا أعمى الله قلوبهم كما أعمى أبصارهم، يُفتونَ بالمُتعة، يُعَرّضُ برجُلٍ، فناداه فقال: إنَّك لجَلْفٌ جَافٍ؛ فلعمري لقد كانت المتعةُ تفعل على عهد إمام المتقين (يريد رسول الله ﷺ)، فقال له ابن الزبير: فجَرِّبْ بنفسِك فوالله لئنْ فعلتَها لأرجمَنَّك بأحجارِك\".\nكما أخرج أبو عوانة هذا الحديث في مستخرجه في كتاب النكاح -باب بيان إبطال نكاح المتعة. . . (المطبوع ٣/ ٢٢، ح ٤٠٥٥) بنحو لفظ مُسلم المذكور، وأخرجه غيرهُما أيضًا، وسيأتي عند المصنف أيضًا (برقم ٣٨١٢) من حديث أبي نضرة عن ابن عبَّاس ﵄ أيضًا، وذكره الحافظ ابن حجر في الوُقُوف على ما في صحيح =\n⦗٤٠٠⦘ = مسلم من الموقُوف ولم يتكلَّم عليه (ص ٧٦)، ولم أقف على مصدرٍ صُرِّح فيه في هذا الحديث باسم الرَّجُل الذي عرَّض به عبد الله بن الزُّبير ﵄ غيرَ مستخرج أبي عوانة في حديث الباب أعلاه، ولكنَّ جمعًا من العلماء منهم الإمام النَّووي، وابن القيِّم، والآلوسِي، والملَّا علي القاري وغيرهم؛ نصُّوا على أن المراد منه عبد الله ابن عبّاس ﵄، ولم أقفْ على من طعنَ في صحَّةِ نسبةِ قول ابن الزُّبيرِ ﵄ إليه، وعلى هذا فإن غضب عبد الله بن الزُّبير ﵄ من ابن عبّاسٍ كان بسبَبِ قوله بجواز نكاح المُتعة، وأمَّا متعةُ الحجِّ فلعلَّها جاءت تبعًا في كلامه، ولم يقلْ بسببِها ابن الزُّبير ﵄ ما قال، فجاء رواة حديث الباب فذكروا متعة الحج دون متعة النِّكاح، والله أعلم.\nانظر: السنن الكبرى للبيهقي (٧/ ٢٠٥)، التمهيد لابن عبد البر (١٠/ ١١٧)، شرح النووي على مسلم (٩/ ١٩٠)، إغاثة اللهفان لابن القيم (١/ ٢٧٧)، نصب الراية للزَّيلعي (٣/ ١٨٠)، روح المعاني للآلوسي الحنَفي (٥/ ٦) مرقاة المفاتيح للمُلَّا على القاري (٦/ ٢٩٠).","vol":"9","page":397},{"text":"٣٧٩٨ - حدثنا عبد الصمد بن الفضل، حدثنا مَكِّي، [عن] (^١) ابن جُريج (^٢)، بإسناده مِثْلَه، ح.\nوحدَّثَنا الصغاني، حدثنا روحٌ (^٣)، حدثنا ابن جُريج (^٤)، ح.\n⦗٤٠١⦘ وحدثنا أبو داود الحراني، حدثنا عثمان بن الهيثم، حدثنا ابن جُريج، قَال: أخبرنِي منصورٌ، بإسناده مثْلَه (^٥).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (١٦/ ٢/ ٨٣٩).\n(^٢) موضع الالتقاء مع مسلم في هذا الإسناد والإسناد الثالث، انظر: ح / ٣٧٩٧.\n(^٣) موضع الالتقاء مع مسلم، انظر: ح / ٣٧٩٧.\n(^٤) الحديث من طريق الصغاني تقدَّم آنفا في الحديث السابق (ح / ٣٧٩٧)، ولم أعرف سبب تكراره ثانية في هذا الموضع.\n(^٥) أخرجَه الطَّبرانِي في المعجم الكبير (٢٤/ ١٣٠) عن إبراهيم بن صالح الشِّيْرازي، عن عثمان بن الهيثم به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طُرق الحديث عن ابن جريج ثلاثة طُرق، وهي: طريق حجَّاج، ومكِّي، وعُثْمان بن الهيْثم.\n• تساوي أسانيد المصنِّف مع إسناد مسلم، وهذا علوٌّ نسبيّ.","vol":"9","page":400},{"text":"٣٧٩٩ - حدثنا عبَّاس بن محمد (^١)، حدثنا شبابة (^٢)، حدثنا شُعْبَة (^٣)، عن مُسلم (القُرِّي) (^٤) قال: سمعت ابن عبَّاس يقول: \"أهلَّ النَّبِيّ ﷺ بالعُمرةِ فأهلَّ وأهلَّ أصحابُه بالحجِّ، وكان من لَمْ يَسُقِ الهَدْيَ مَعَه حَلَّ\" (^٥).\n_________\n(^١) الدّوري.\n(^٢) ابن سَوَّار.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) هو: مُسْلِم بن مِخْرَاق البصري، القُّرِّي -بضمِّ القَاف وتشديد الرَّاء المُهملة، بعدها ياء النِّسبة-، تصحَّف نسبته في نسخة (م) إلى \"الفرا\"، والتَّصويب من الإتحاف (٨/ ٦٦)، وصحيح مسلم (٢/ ٩٠٩)، ولم أقف على كلمة \"الفرا\" في الكتب التي ترجمتْ له.\nانظر: الإكمال لابن ماكولا (٧/ ١١٢).\n(^٥) أخرجه مسلم في كتاب الحج -باب في متعة الحج (٢/ ٩٠٩، ح ١٩٦، ١٩٧) عن =\n⦗٤٠٢⦘ = عبيد الله بن معاذ، عن أبيه، وعن محمد بن بشار، عن غندر، كلاهما (فرَّقهما) عن شعبة به، إلَّا أنَّ في حديثِ مسلمٍ ذِكرٌ لحَجَّة طلحة بن عبيد الله، فقال عنها معاذ: \"فكان طلحة بن عبيد الله فيمن ساق الهدي فلم يَحِلَّ\"، وقال محمد بن جعفر عن حجَّته: \"وكان مِمَّن لم يكن معه الهديُ طلحةُ بن عبيد الله ورجلٌ آخر؛ فأحلَّا\".\nقلت: اختُلف على شُعبة في متن الحديث في موضعين:\nالموضع الأول: اختلافُ الرواة عليه في طلحةَ بن عبيد الله، هل كان معه هديٌ أو لا؟ فروى روح بن عُبادة (كما عند المصنف في ح / ٣٨٠٠، وعند أحمد في المسند ١/ ٢٤٠) ومحمَّد بن بشار، ومحمد بن جعفر غُندر (كما عند مسلم ٢/ ٩٠٩ عن كليهما، وأحمد في المسند ١/ ٢٤٠ عن غندر وحده) عن شعبة بهذا الإسناد، أن طلحة ورجلًا آخر لم يكُن معهما الهديُ فحلَّا.\nوخالفهم معاذ بن معاذ العَنْبري (كما عند مسلم ٢/ ٩٠٩) وأبو داود سليمان بن داود الطيالسي (كما عند المصنِّف ح / ٣٨٠١، وشرح معاني الآثار ٢/ ١٤١) فرَوَيا عن شعبة بهذا الإسناد أن طلحة بن عبيد الله كان فيمن ساق الهدي فلم يحِلَّ.\nولعلَّ الأصحَّ رواية من روى أنَّ طلحةَ بن عبيد الله كان مِمَّن ساق الهدي، وذلك لما يلي:\nأوَّلًا: موافقتِه لحديث جابر بن عبد الله ﵁ أخرجه البُخاري في صحيحه (ص ٢٨٧) وصرَّح فيه جابر بأنَّ طلحة بن عبيد الله ﵄ كان معه الهديُ.\nثانيا: موافقته لحديث عائشة ﵂ عند مسلم (٢/ ٨٧٤) أنَّ الهدي كان \"مع النَّبِيّ ﷺ وأبي بكر وعمر وذوي اليسارة. . .\"، وطلحة بن عبيد الله من أيسر =\n⦗٤٠٣⦘ = ذوي اليسارة.\nثالثًا: صنِيعُ الإمام مسلم يوحي بذلك، حيث ذكر متن رواية معاذ العنبري كاملا وقدَّمها على رواية غندر في الباب، ولم يذكرُ حديثَ غُندر بل اكتفى بذكر مخالفته لمعاذ العنبري، وأحال باقي حديثه على حديث معاذ قبله.\nرابعًا: قال الإمام ابن حزم في حجة الوداع (٢٦٥): \"عبيد الله بن معاذ، عن أبيه، قد أثبت الهديَ وبندار عن غندر نفاه، والمثبت أولى من النافي، وكلاهما في شعبة ثقة، ومعاذ أحفظُ من غندر وأجل؛ لأنَّ الثقات ذكروا معاذ بن معاذ العنبري في الطبقة الثانية من أصحاب شعبة مع خالد بن الحارث؛ وذكروا محمد بن جعفر في الطبقة الرابعة من أصحاب شعبة\".\nثم ذكر ابن حزم مرجحات أخرى كحديث جابر، وحديث عائشة، ثم قال: \"فصح بلا شك أن طلحة كان ساق الهدي، وأن الشك والله أعلم هو من قبل بندار، أو من غندر لا يتجاوزهما\".\nالموضع الثاني: اختلافُ الرواة عليه في إهلَالِ النَّبِيّ ﷺ، فروى عنه شبابة بن سوَّار (كما عند المصنف في ح / ٣٧٩٩)، ومعاذ العنبري، ومحمد بن جعفر غُنْدر، ومحمَّد بشَّار (كما عند الإمام مسلم ٢/ ٩٠٩) \"أن النَّبِيّ ﷺ أهلَّ بعُمْرةٍ، وأهلَّ أصحابه بالحجِّ\".\nورواه عن شُعبةَ رَوح بن عبادة، وأبو داود الطَّيالسي، واختُلِف عليهما، فرواه أبو أمية، عن روح (كما عند المصنِّف في ح / ٣٨٠٠) ورواه يونس بن حبيب (كما عند المصنف في ح / ٣٨٠١)، وأبو بكرة (كما في شرح معاني الآثار ٢/ ١٤١) كلاهما عن أبي داود الطيالسي، كلاهما عن شُعبة بهذا الإسناد، فوافَقَا الأَرْبَعةَ =\n⦗٤٠٤⦘ = المَذْكُورين: أنَّ النَّبِيّ ﷺ أهلَّ بعمرة، وأهلَّ أصحابه بالحجِّ.\nوخَالَف أبا أمية في روايته عن روحٍ: محمدُ بن إسماعيل الصائِغ، وأحمد ابن عبيد الله النَّرسي (كما عند البيهقي في السُّنن الكبرى ٥/ ١٨٧ من طريقين صحيحين مختلفين عنهما) فرويا عن روح بهذا الإسناد بلفظ: \"أهلَّ رسول الله ﷺ وأصحابُه بالحجِّ\".\nورواية أبي داود الطَّيالسي فرواها البيهقيُّ أيضا عن أبي بكر بن فورك، عن عبد الله بن جعفر، عن شيخِ أبي عوانة: يونس بن حبيب، عن الطَّيَالِسي بالإسناد المذكور، ولكن بلفظ: \"أهلَّ رسول الله ﷺ بالحجِّ فمن كانَ من أصحابِه لم يكن معه هديٌ حلَّ\"، فخالف لفظَ أبي عوانة عن يونس.\nوقد رجعْتُ إلى طبعتيْ مسند الطيالسي (طبعة بتحقيق محمد بن عبد المحسن التركي، وطبعة دار المعرفة ببيروت) فوجدتُّ من الحديث مماثلًا لما رواه البيهقي عن يونس، علمًا أنَّ الحديث في كلتا الطبعتين من طريق يُونس بن حبيب (شيخِ أبي عوانة في الحديث / ٢٩١)، عن أبي داود الطيالسي.\nقال البيهقي في السُّنن الكبرى بعد سرده طريق روحٍ، والطيالسي (٥/ ١٨): \"وقول من قال إنه أهلَّ بالحجِّ لعلَّه أشبه لموافقته رواية أبي العالية البراء، وأبي حسَّان الأعرج، عن ابن عباس في إهلال النَّبِيّ ﷺ بالحج والله أعلم\".","vol":"9","page":401},{"text":"٣٨٠٠ - حدثنا أبو أمية، حدَّثنا رَوْحٌ، حدثنا شُعبةُ (^١) مثلَه، قال: فكان طلحةُ وفلانٌ لَمْ يَسُقا الهَدي فحَلَّا (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٩٩.\n(^٢) انظر تخريج ح / ٣٧٩٩.","vol":"9","page":404},{"text":"٣٨٠١ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، أخبرنا شُعبة (^٢)، عن مُسلم (القُرِّي) (^٣) قال: سمعت ابن عبَّاس يقول: \"أهلَّ النَّبِيّ ﷺ بعمرةٍ، وأهلَّ أصحابُه بحجِّ، فمن كان من أصحابِه لم يكن معه هديٌ أحَلَّ، ومن كان معه هديٌ لَمْ يَحِلَّ، فكانَ النَّبِيّ ﷺ وطلحةُ ممنْ كانَ معهُما الهديُ\" (^٤).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده برقم / ٢٨٨٦، من طريق يونس ابن حبيب عنه.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٩٩.\n(^٣) تصحَّف ما بين القوسين إلى \"الفرا\"، والتَّصويب من إتحاف المهرة (٨/ ٦٦)، وصحيح مسلم (٢/ ٩٠٩، ح ٣٠٦٦)، ولم أقف على كلمة \"الفرا\" في الكتب التي ترجمتْ له، تقدمت ترجمته.\nانظر: الإكمال لابن ماكُولا (٧/ ١١٢).\n(^٤) انظر تخريج ح / ٣٧٩٩.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن شعبة ثلاثةَ طُرُق: طريق رَوْح، وشَبَابة، وأبو داود الطَّيَالسي، ورواية الأخيرَيْن تُقَوِّي ما رواه معاذ العنبري عند مسلم أنَّ \"طَلْحَة بن عبيد الله كان فيمن سَاقَ الهدي\". انظر: (ح / ٣٧٩٩، ٣٨٠٠، ٣٨٠١).\n• تساوي عدد رجال تلك الأسانيد مع إسناد مسلم، وهذا علوٌّ نِسْبِيٌّ، ويُسمَّى المُساواة.","vol":"9","page":405},{"text":"٣٨٠٢ - أخبرنا يُونس (^١)، أخبرنا ابن (وهب) (^٢)، أخبرنِي مالك (^٣)، عن محمد بن عبد الرحمن بن نَوْفَل أبِي الأسْود، عن عروة، عن عائشة قالت: \"خرجنا مع رسول الله ﷺ عام حجَّة الوَدَاع (*إلى الحج*) (^٤)، فمِنَّا من أهَلَّ بالحجّ، ومِنَّا من أهَلَّ بالعُمْرَة، ومنَّا من أهلَّ بالحجّ والعُمرَة، فأمَّا من أهلَّ بعمرةٍ فحَلَّ، وأمَّا من أهلَّ بالحجِّ أو جَمَع الحجَّ والعمرةَ فلمْ يَحِلُّوا حتَّى كانَ يومُ النَّحْر\" (^٥).\nورواه اللَّيْثُ، عن عُقَيل، عن ابن شهاب، عن عروة، عن عائشة\n⦗٤٠٧⦘ قالت: قال رسول الله ﷺ: \"من أهلَّ بعمرةٍ وأهدى فلا يَحِلُّ حتَّى يَنْحرَ هديَه، ومن أهلَّ بحجٍّ فَلْيُتِمَّ حجَّه\" (^٦).\n_________\n(^١) ابن عبد الأعلى بن مَيْسَرة الصَّدَفي، أبو موسى المصري.\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"وهيب\"، والتصويب من إتحاف المهرة (١٧/ ١٦٠).\n(^٣) موضع الالتقاء مع الإمام مسلم، والحديث في موطئه من طريق يحيى الليثي عنه، (٢/ ٤٢١ - ٤٢٢).\n(^٤) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٥) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٣، ح ١١٨) عن يحيى بن يحيى النيسابوري، وأخرجه البخاري في كتاب الحج -باب التمتع، والقران، والإفراد بالحج. . . (ص ٢٥٤، ح ١٥٦٢) عن عبد الله بن يوسف، وفي كتاب المغازي -باب حجَّة الوداع (ص ٧٤٧، ح ٤٤٠٨) عنهُ، وعن القعنبي، وإسماعيل، وأخرجه أبو داود في سننه (ص ٢٠٨، ح ١٧٧٩، ١٧٨٠) عن القعنبي، وعن أبي طاهر بن السَّرح عن ابن وهب، خمستهم عن مالك به.\n(^٦) وصله الإمام مسلم في صحيحه -كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٠) عن عبد الملِك بن شُعيب بن اللَّيث، عن أبيه، عن جدِّه، عن عُقَيل به، وتقدَّم إخراج المصنِّف له من طريق مالك عن ابن شهاب في ح/٣٧٢٠، وسبق أن علَّق رواية عقيل عن الزهري في ح / ٣٧٢٢.","vol":"9","page":406},{"text":"<span data-type='title' id=toc-588>بابُ ذكرِ الخبرِ المُبَيِّن بأنَّ فسخَ الحجِّ والمُتْعَة خاصٌّ، وأنَّها مَنْسُوخَةٌ، والنَّهي عنْها والأَمْر بالفَصْلِ بَيْنَهُما</span>","vol":"9","page":408},{"text":"٣٨٠٣ - حدثنا أبو العبَّاس الغَزِّي (^١)، حدثنا الفِرْيابي (^٢)، حدثنا سُفيان (^٣)، عن الأعمش (^٤)، وعيَّاش العَامِري، عن إِبراهيم التَّيمي (^٥)، عن أبيه (^٦)، عن أبي ذَرٍّ الغِفَاري قال: \"إِنَّما كانت المتعةُ رُخْصةً لَنا، لا لكُم\" (^٧).\n_________\n(^١) هو: عبد الله بن محمد بن الجرَّاح الأَزْدِي.\n(^٢) هو: محمد بن يُوسف بن وَاقد الضَّبي مولاهم.\n(^٣) الثوري، وهو موضع الالتقاء مع مسلم في روايته عن شيخه عيَّاش العامري.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) هو إبراهيم بن يزيد بن شريك، يكنى أبا أسماء، التَّيمي من تَيْمِ الرِّبَاب.\n(^٦) أبوه: يزيد بن شريك بن طارق التيمي.\n(^٧) أخرجه مسلم في كتاب الحجِّ -باب جواز التمتُّع (٢/ ٨٩٧، ح ١٦٠، ١٦١) عن أبي بكر بن أبي شيبة، عن عبد الرحمن بن مهدي، عن سفيان الثوري، عن عيَّاش العامرى، وعن سعيد بن منصور، وأبي بكر بن أبي شيبة وأبي غريب، عن أبي معاوية، عن الأعمش، كلاهما (فرَّقهما) عن إبراهيم التيمي به، وأخرجه النسائي في المجتبى (ص ٤٣٦، ح ٢٨٠٩) عن عمرو بن يزيد، عن ابن مهدي، عن الثوري، عن عياش العامري، والأعمش، كلاهما عن إبراهيم التَّيمي به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال إسناد المصنِّف مع إسناد مسلم من طريق سفيان. =\n⦗٤٠٩⦘ = • ذكر نسبة أبي ذرٍّ: \"الغفاري\".\n• روايته عن الأعمش من طريق سفيان الثوري.","vol":"9","page":408},{"text":"٣٨٠٤ - حدثنا أبو أميَّة، حدثنا قَبِيصَة، حدَّثنا سُفيان (^١)، عن الأعمش (^٢)، عن إبراهيم التَّيمي، عن أبيه، عن أبي ذَرٍّ قال: \"إنَّما كانَتِ المُتْعة في الحجِّ لنَا خاصَّة\" (^٣).\n_________\n(^١) الثوري.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج ح/ ٣٨٠٣.","vol":"9","page":409},{"text":"٣٨٠٥ - حدثنا ابن أبي مسرة، حدثنا بَدَلُ بن مُحبَّر (^١)، حدثنا شُعبة، عن سُليمان (^٢)، عن إبراهيمَ التَّيمي، عن أبيه، عن أبي ذَرٍّ قال: \"إنَّما كانتِ المُتعةُ لنا\" يعني أصحابَ محمد ﷺ (^٣).\n_________\n(^١) هو: بَدَل -بفتح الباء الموحدة، والدال المهملة بعدها لام- بن المُحَبَّر -بضم الميم وفتح الحاء المهملة والموحدة المشدَّدة- بن المُنَبِّه التميمي، ثم اليربوعي، أبو المنير البصري، واسطيُّ الأصل، ت / في حدود ٢١٠ هـ.\nالإكمال (١/ ٢٢٥)، (٧/ ١٦١)، توضيح المُشتبه (١/ ٣٩٥).\n(^٢) هو: الأعمش، وهو موضع الالتقاء مع مسلم، انظر تخريج ح/٣٨٠٣.\n(^٣) أخرجه النَّسائي في سُنَنِه (ص ٤٣٦، ح ٢٨١١) عن بشر بن خالد، عن غندر، وأخرجه البزَّار في البحر الزخار (٩/ ٤٠٥) عن محمد بن المثنى عن ابن أبي عدي، كلاهما عن شعبة به.\nمن فوائد الاستخراج: روايته الحديثَ من طريق شُعبةَ عن الأعمش، وقد قال =\n⦗٤١٠⦘ = شعبة فيما رواه عنه البيهقي في معرفة السنن والآثار (١/ ٨٦): \"كفيتُكم تدليسَ ثلاثةٍ، الأعمش وأبي إسحاق وقتادة\".\nقال الحافظ ابن حجر: \"فهذه قاعدة جيدة في أحاديث هؤلاء الثلاثة أنها إذا جاءت من طريق شعبة دلت على السماع ولو كانت معنعنة\". تعريف أهل التقديس (ص ٥٨).","vol":"9","page":409},{"text":"٣٨٠٦ - حدثني (عُبَيْدُ) العِجْل (^١)، قال: حدَّثني يوسُف ابن موسى (^٢)، حدثنا جَرِير (^٣)، عن فُضَيل الفُقَّيْمِي (^٤)، عن زُبَيْدٍ (^٥)، عن\n⦗٤١١⦘ إبراهيم التَّيمي، عن أبيه قال: قال أبو ذَرٍّ: \"لا تصْلُحُ المُتْعتان إلَّا لنَا خاصَّة\" يعني: متعةَ النِّساء، ومتعةَ الحجَّ (^٦).\n_________\n(^١) هو: الحسين بن محمد بن حاتم البغدادي، والعِجْلُ -بعين مهملة مكسورة وجيم ساكنة- لقب له. تاريخ بغداد (٨/ ٩٣)، الإكمال (٧/ ٤٣)، نزهة الألباب (٢/ ١٦)، توضيح المشتبه (٧/ ٤٩).\nوقد تصحَّف \"عُبيد\" في نسخة (م) إلى \"عبد\"، والتصويب من إتحاف المهرة (١٤/ ٢١١).\nوثقه ابن نقطة، والذَّهبي، والحافظ ابن حجر، والسيوطي.\nانظر: الإكمال (٧/ ٤٣)، تذكرة الحفاظ (٢/ ٦٧٢)، نزهة الألباب (٢/ ١٦)، طبقات الحفاظ (١/ ٢٩٧).\n(^٢) ابن راشد القطان أبو يعقوب الكوفي، نزيل الرَّيّ ثُمَّ بغداد.\n(^٣) ابن حازم بن زيد بن عبد الله الأزدي، موضع الالتقاء مع مسلم.\n(^٤) هو: فُضَيل بن عمرو الفُقَّيْمِي -بضم الفاء، وفتح القاف، وسكون الياء تحتها نقطتان، وفي آخرها ميم- نسبة إلى فُقَّيم بَطْنٌ من تميم. اللباب لابن الأثير (٢/ ٤٣٧).\n(^٥) -بموحَّدة، مصغَّرا- ابن الحارث اليَامِي -بتحتانية- أبو عبد الرحمن الكوفي. تقريب =\n⦗٤١١⦘ = التهذيب (ت ٢١٧٢).\n(^٦) أخرجه مسلم في كتاب الحج -باب جواز التَّمتُّع (٢/ ٨٩٧، ح ١٦٢) عن قتيبة بن سعيد، وأخرجه أبو نُعيم في حلية الأولياء (٥/ ٣٩) عن أبي أحمد محمد بن أحمد، عن صالح بن أحمد، عن يوسف القطان، كلاهما عن جَرير به، وقال أبو نُعيم عقب الحديث: \"صحيح ثابت من حديث إبراهيم عن أبيه عن أبي ذر، غريبٌ من حديث زُبيدٍ لم نكتبْه إلا من هذا الوجه\".\nمن فوائد الاستخراج:\n• ذكر نسبة فضيل وأنَّه فُقَّيْمِيٌّ، بينما جاء عند مسلم مهملا.\n• تساوي الإسنادين، والالتقاء مع مسلم في شيخ شيخه، وهذا \"بدل\"، و\"مساواة\".","vol":"9","page":410},{"text":"٣٨٠٧ - حدثنا علي بن حرب، حدَّثنا أبو مُعاوية (^١)، عن الأعمش، عن إبراهيم التَّيمي، عن أبيه، عن أبي ذَرٍّ قال: \"كانتِ المُتعة في الحجِّ لأصْحابِ محمد ﷺ خاصَّةً\" (^٢).\n_________\n(^١) محمد بن خازم الضرير، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٠٣.\n(^٢) راجعْ تخريج ح / ٣٨٠٣.","vol":"9","page":411},{"text":"٣٨٠٨ - حدَّثني أبو عبد الرحمن النَّسائي (^١)، حدثنا محمد بن\n⦗٤١٢⦘ عبد الله بن المُبَارَك (^٢)، حدَّثنا يحيى بن آدم، حدثنا مُفَضَّل بن مُهَلْهَل (^٣)، عن بَيَان (^٤)، عن عبد الرحمن بن أبي الشَّعثَاء قال: أتيتُ إبراهيمَ النَّخَعي وإبراهيمَ التَّيمي فقلت: لقدْ هَمَمْتُ أن أجمعَ العمرةَ والحجَّ العام، فقال إبراهيمُ النَّخعي: لكنْ أبُوكَ (^٥) لَمْ يَكُنْ لِيَهُمَّ بذلِك، قال: وقال إبراهيم التَّيمي، عن أبيه، عن أبِي ذَرٍّ قال: \"إنَّما كانَتْ المُتعَةُ لنَا خاصَّة\" (^٦).\n_________\n(^١) أحمد بن شُعيب بن علي النَّسائي، صاحب السُّنن، والحديث بهذا الإسناد في سُننه (ص ٤٣٦، ح ٢٨١٢) بمثل لفظ المصنف عنه.\n(^٢) هو: مُحمَّد بن عبد الله بن المبارك، أبو جَعْفر المُخَرِّمي -بفتح الخاء المعجمة، وتشديد الراء المكسورة- البغدادي، ثقة حافظٌ، ت/ بعد ٢٥٤ هـ.\nو\"المُخَرِّميُّ\": نسبةٌ إلى \"المخرِّم\" وهي محلةٌ ببغداد مشهورة، وقيل لها \"المخرِّم\" لأنَّ بعضَ ولدِ يزيد بن المخرِّم نزلها فَسُمِّيَتْ به.\nالإكمال لابن ماكولا (٧/ ٢٣٩)، الأنْسَاب (٥/ ٢٢٣)، اللُّباب (٣/ ١٧٨)، توضيح المشتبه (٨/ ٨٠).\nوانظر: تهذيب الكمال (٢٥/ ٥٣٤ - ٥٣٨)، تقريب التهذيب (ت ٦٧٩٣).\n(^٣) السَّعدي، أبو عبد الرحمن الكوفي.\n(^٤) ابن بشر الأحمسي، أبو بِشر الكوفي، وهو موضع الالتقاء مع مسلم.\n(^٥) أبوه: جابر بن زيد، أبو الشَّعثاء الأزدي.\n(^٦) أخرجه مسلم في كتاب الحج -باب جواز التَّمتُّع (٢/ ٨٩٧، ح ١٦٣) عن قتيبة، عن جرير عن بيان به، إلَّا أنَّه ساقَ إسنَاد قتيبة مرَّةً أخرى لرواية إبراهيم التيمي: الشَّطرِ الثاني من الحديث، ولم يذكر فيه عبد الرحمن بن أبي الشَّعثاء، بل جعله من رواية بيان بن بشر عن إبراهيم. =\n⦗٤١٣⦘ = وعلى هذا لعلَّ مقصودَ أبي عوانة من قوله: \"قال: وقال إبراهيم التَّيمي. . .\"، القائلَ بيان بن بشر، لا عبد الرحمن بن أبي الشَّعثاء، فإن بشرًا مِمَّن سَمِع عن إبراهيم التيمي، وساق البيهقيُّ الحديثَ في السُّنن الكبرى (٥/ ٢٢) فعمِل مثلَ صنِيع أبي عوانة.\nانظر: تهذيب الكمال (٢/ ٢٣٢).","vol":"9","page":411},{"text":"٣٨٠٩ - ز- حدثنا يزيد بن سنان، حدثنا مكي بن إبراهيم، عن مالك، عن نافع، عن ابن عمر قال: قال عُمر ﵁: \"مُتْعَتَان كانَتَا على عهْدِ النَّبِيّ ﷺ أنْهَى عنهما: مُتْعةُ الحج، ومُتْعَةُ النِّساء\" (^١).\n_________\n(^١) أخرجَه الإمام الطَّحاوي في شرح معاني الآثار (٢/ ١٤٦) عن يزيد بن سنان كذا الإسناد، ولم يذكر ابن حجر في الإتحاف (١٢/ ٢٧٠) إخراج أبي عوانة له، وقال عقب ذكره الحديثَ بهذا الإسناد: \"قال النَّسائي: \"هذا خطأ\".\nقلتُ: ولعلَّ سببَ تخطئةِ النَّسائي هو تفرُّدُ مكيِّ بن إبراهيم عن الإمام مالكٍ بهذا الحديث دون سائر تلاميذه، والإمام مالك إمامٌ يُجمعُ حديثُه، على أنَّ الحديثُ رُوِي من طرق أخرى عن عمر بن الخطَّاب ﵁، بعضها صحيحة، وبعضها متكلَّم فيها:\nفرواه جابِر بن عبد الله ﵄ عن عُمر بن الخطاب ﵁ (كما في صحيح مسلم ٢/ ٨٨٥ - ٨٨٦، ٩١٤، ومسند أحمد ٣/ ٣٢٥، وسيأتي عند المصنف برقم ٣٨١٣، ٣٨١٤).\nورواه سعيد بن أبي عروبة في جزء المناسك (ح ٤٣) عن أيُّوب السّختياني، عن أبي قلابة، عن عمر، ورواه أيضًا (ح ٤٤) عن قتادةَ عن عُمر، لكنَّ قتادة لم يسمع من عُمر، ورواه سليمان بن حرب (كما في جزء أحاديث أيوب السّختياني (ح ٤٩) =\n⦗٤١٤⦘ = وسعيد بن منصور في سننه (١/ ٢٥٢) كلاهما عن حَّماد بن زيد، عن أيوب السختياني عن أبي قلابة، عن عمر بن الخطَّاب، لكنَّ أبا قلابة لم يدركْ عمر ابن الخطَّاب (تهذيب الكمال ٢١/ ٣٢١).\nوروي من عدة طرُقٍ عن ابن أبي هند عن أبي نضرة عن أبي سَعيدٍ عن عُمر (كما عند أحمد ١/ ١٧، والطَّحاوي ٢/ ١٩٥، وأبي الفتح نصر المقدسي في تحريم نكاح المتعة ص ١٤١، وانظر عِللَ الدارقطني ٢/ ١٥٦).","vol":"9","page":413},{"text":"٣٨١٠ - حدثنا عبد الملك بن محمّد البَصْري، حدَّثَنا عَمْرُو ابن مَرْزُوق (^١)، أخبرنا شُعبة (^٢)، عن قتادة، عن عبد الله بن شَقِيْق قال: \"رأيتُ عثمانَ ﵁ ينهى عن المُتْعَة، وعَليًّا ﵁ يَأْمرُ بِها\" فقلتُ لِعليٍّ: إنَّ عثمانَ يَنْهى عن المُتعة، وأنتَ تأمرُ بها، كانَ بينكُما شيءٌ؟ قال: \"ما بَيْننا شيءٌ، ولكنْ خيرُنا أتْبعُنا لهذا الدِّين\" (^٣).\n⦗٤١٥⦘ روى المُقَدّمِي، عن ابن أبي عَدِيٍّ، عن شُعبة، عن قتادةَ، عن عبد الله بن شَقيق، بنحوه (^٤)، قال: أجلْ، ولكنَّا كُنَّا خَائِفِين (^٥).\n⦗٤١٦⦘ وكذا رواه غُنْدَر، وخالدُ بن الحَارث (^٦).\n_________\n(^١) الباهِلي، أبو عُثْمَان البصري. ت/ ٢٢٣ هـ.\nوثَّقه ابن معين، وأبو حاتم.\nوتكلَّم فيه ابن المديني، وقال بترك حديثه؛ وكان القطَّان لا يرضى حديثه، ولكن الإمام أحمد قال: \"ثقة مأمون، فتَّشْنا عما قيل فيه فلمْ نجدْ له أصلا\".\nووثَّقه الذهبي وابن حجر.\nانظر: الجرح والتعديل (٦/ ٢٦٤)، الضعفاء للعقيلي (٣/ ٢٩٢)، تهذيب الكمال (٢٢/ ٢٢٤)، الكاشف (٢/ ٢٩٥)، التقريب (ت ٥٧٤٨).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب جواز التمتع (٢/ ٨٩٦، ح ١٥٨) عن =\n⦗٤١٥⦘ = محمد بن المثنى وابن بشار، عن غندر، وعن يحيى بن حبيب الحارثي، عن خالد بن الحارث، كلاهما (فرَّقهما) عن شعبة به، وليس في لفظهما عن شعبة قوله: \"فقلتُ لعلِّيٍّ:. . ولكن خيرُنا أتْبَعُنا لهذا الدين\"، ولكن زادا أنَّ عُثمانَ قال لعليٍّ عند ما سأله عن تَمُّتعِهم زمنَ النَّبِيّ ﷺ: \"أجَلْ ولكنا كُنَّا خائِفين\"، وتابعهما في ذلك روحٌ عن شعبة (كما في مُسند أحمد ١/ ٦١).\nمن فوائد الاستخراج:\n• زيادةٌ في حديث المصنِّف: \"فقلتُ لعلِّيٍّ: إن عثمان ينهى. . ولكن خيرُنا أتْبَعُنا لهذا الدين\".\n• تساوي الإسنادين، وهذا علوٌّ نسبيٌّ.\n(^٤) لم أقف على طريقِ المقدّمي في المصادر الحديثِيَّة.\n(^٥) قال الحافظ ابن حجر في الفتح (٣/ ٤٩٧): \"قلتُ: هي روايةٌ شاذَّة، فقد روى الحديثَ مروانُ بن الحكم وسعيد بن المسيب وهما أعلم من عبد الله بن شقيق فلم يقولا ذلِك، والتمتُّع إنَّما كان في حجَّة الوداع، وقد قال ابن مسعود كما ثبت عنه في الصحيحين: \"كُنَّا آمن ما يكون الناس\"، وقال القُرطبي: \"قوله: خائفين، أي من أن يكون أجر من أفرد أعظم من أجر من تمتَّع، كذا قال، وهو جمعٌ حسن ولكن لا يخفى بعده، ويحتمل أن يكون عثمان أشار إلى أنَّ الأصل في اختياره ﷺ الفسخَ إلى العمرة في حجَّة الوداع دفعُ اعتقاد قريش منعَ العمرة في أشهُر الحج، وكان ابتداء ذلك بالحُدَيْبِيَّة لأنَّ إحرامَهم بالعُمرة كان في ذي القَعْدة وهو من أشهُر الحج، وهُناك يصح =\n⦗٤١٦⦘ = إطلاق كونهم خائِفِين، أي من وقوع القِتال بينهم وبين المشركين، وكان المشركون صَدُّوهم عن الوُصُول إلى البيت؛ فتحللوا من عمرتهم، وكانت أوَّلَ عمرة وقعت في أشهر الحج، ثم جاءتْ عمرةُ القَضِيَّة في ذي القعدة أيضًا، ثم أراد ﷺ تأكيدَ ذلك بالمبالغة فيه، حتَّى أمرهم بفسخ الحجِّ إلَى العُمرة\".\n(^٦) انظر تخريج (ح / ٣٨١٠).","vol":"9","page":414},{"text":"٣٨١١ - حدثنا أبو قِلابة (^١)، حدثنا بِشْر بن عُمر، حدثنا شُعبة (^٢)، عن عمرو بن مُرَّة، عن سَعِيد بن المُسيِّب قال: اجْتَمعَ عليٌّ وعثمانُ بِعُسْفَان (^٣)، فَنَهى عُثمان عن المُتْعة، فقال له عليٌّ: \"ما تريدُ إلى أمرٍ قد فعلَه رسول الله ﷺ تَنْهَى عنه\" فقال عُثمانُ: دعْنَا مِنْك، فقال: إنِّي لا أستطيعُ أنْ أَدَعَك. فلمَّا رأى عليٌّ ذلِك أهَلَّ بِهِمَا جميعًا (^٤).\n_________\n(^١) عبد الملك بن محمد بن عبد الله بن محمد البصري الرَّقاشي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) عُسْفَان: -بِضَمِّ العَيْن وسُكون السِّين، وفاء وألف، وآخره نون-: بَلْدَةٌ على ٨٠ كيلا من مكَّة شِمالا على الجادَّة إلى المَدينة، وهي مَجْمَع ثلاثِ طرقٍ مُزَفَّتة: طريقٌ إلى المدينة، وقبيله إلى مكة، وآخر إلى جدة.\nمُعْجَم المعالم الجُغرافية في السيرة النَّبَوِيَّة (ص ٢٠٨).\n(^٤) أخرجه مسلم في كتاب الحج -باب جواز التَّمَتُّع (٢/ ٨٩٧، ح ١٥٩) عن محمد بن المثنى، ومحمد بن بشار، عن محمد بن جعفر، وأخرجه البخاري في كتاب الحج -باب التمتُّع والقِران والإفْراد بالحجِّ. . . (ص ٢٥٥، ح ١٥٦٩) عن قُتَيْبة =\n⦗٤١٧⦘ = ابن سَعِيد، عَنْ حجَّاج بن محمد الأعور، كِلاهُما عن شُعبة به.\nمن فوائد الاستخراج:\n• إيراد المصنِّف الحديث في بابٍ غير الذي أورده فيه صاحب الأصل، مما يعيِّن مناسبة أخرى للحديث.\n• تساوي الإسنادين، وهذا علوٌّ نسبي \"المساواة\".","vol":"9","page":416},{"text":"٣٨١٢ - حدثنا يوسف بن مُسَلَّم، حدثنا حجَّاج، قال: حدثني شُعبة (^١)، قال: سمعتُ قتادةَ قال: سمعت أبا نَضْرَة (^٢) قال: كان ابن عبَّاس يأمرُ بالمُتْعة، فكان ابنُ الزُّبير ينهى عنها، وقال: إنَّ أَقْوامًا قدْ أَعْمَى الله قُلوبَهم كَمَا أَعْمَى أبصارَهم يُفْتُون النَّاس بِغَيْرِ عِلْمٍ، قال: فذكرت ذلك لجابرِ بن عبد الله فقال: على يديَّ دارَ الحَدِيْثُ \"تَمَتَّعْنا مَعَ رسول الله ﷺ\" فَلَمَّا قَامَ عُمَر ﵁ قال: إنَّ الله كانَ يَحِلُّ لرسولِه ما شَاءَ فيمَا شَاء، وإنَّ القُرْآن قد نزَلَ منازِله، فأَتِمُّوا الحَجَّ والعُمْرة كما أمَرَ الله، و(أَبِتُّوا) (^٣) نِكاح هذه النِّساء، فَلَنْ أُوْتِيَ بِرجلٍ\n⦗٤١٨⦘ نكحَ امرأةً إلى أجلٍ إلَّا رَجمتُهما بِحِجَارة (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) المنذر بن مالك.\n(^٣) أبِتُّوا نكاح النساء: أي اقطعوا الأمر فيه وأحْكِمُوه بشرائطه، وهو تَعْريض بالنهي عن نكاح المتعة لأنه نكاح غير مَبْتوت مُقَدّرٌ بمدّة، النِّهاية في غَريب الحديث والأثر (١/ ٩٢ - ٩٣).\nوقد تصحَّفت الكلمة في نسخة (م) إلى \"انتهوا\"، والصَّواب: \"أبتُّوا\"، لمجيئها في صحيح مسلم (٢/ ٨٨٥) والمصادر الحديثية الأخرى، وكونِها أنسب للسِّياق، أما =\n⦗٤١٨⦘ = كلمة \"انتهوا\" ففعلٌ لازمٌ يحتاجُ في تعديَته إلى حَرف جرٍّ \"عنْ، منْ\" ونحوها\".\n(^٤) أخرجه مسلم في كتاب الحج -باب في المتعة بالحج والعمرة (٢/ ٨٨٥، ح ١٤٥) عن محمد بن المثنى وابن بشار، عن محمد بن جعفر، وأخرجه الإمام أحمد في مسنده (٣/ ٢٩٨) عن محمد بن جعفر وحجَّاج، كلاهما عن شُعبة به، وليس في لفظهما (مسلم وأحمد) قوله: \"إنَّ أَقْوامًا قدْ أَعْمَى الله قُلوبَهم كَمَا أَعْمَى أبصارَهم يُفْتُون النَّاس بِغَيْرِ عِلْمٍ\".\nولعلَّ إقحامَه في هذا الحديث من تخليطات الحجَّاج، فإنَّه اختلط بأخرة، وحدَّث حال اختلاطه، ولم يتابعْه أحدٌ على ذكر القول المذكور من تلاميذ شُعبة، ومن الذين خالفوه محمد بن جعفر غُندر أثبت الناس في شُعبة، كما لم يأتِ في طريقٍ من طرُقِ من روى الحديث عن أبي نضرة المُنذر بن مالك كعاصم الأحول (صحيح مسلم ٢/ ٩١٤، ح ٢١٢)، وعليّ بن زيد (مسند أحمد ٣/ ٣٦٤) وغيرهما.\nانظر: تهذيب الكمال (٥/ ٤٥٦)، تهذيب التهذيب (٢/ ٢٠٦).\nمن فوائد الاستخراج: جاء في لفظ مسلم: \"لرجمتُه\"، وعند المصنِّف بالتثنية: \"لرجمتُهما\"، وهو الأنسب.","vol":"9","page":417},{"text":"٣٨١٣ - حدثنا عمَّار، [حدَّثنا] (^١) أبو دَاود (^٢)، حدثنا شُعبة (^٣)، عن قَتَادة، سمعت أبا نَضْرة (*قال*) (^٤): قلتُ لجابر: إن ابن عبَّاس يأمرُ\n⦗٤١٩⦘ بالمُتْعة، وابن الزُّبير يَنْهى (عنها) (^٥)، فذكر نحوه (^٦).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م).\n(^٢) سليمان بن داود الطيالسي، والحديث في مسنده (٢٤٧) بهذا الإسناد.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ما بين القوسين استدركه الناسخ في الهامش الأيمن.\n(^٥) تصحَّف ما بين القوسين في نسخة (م) إلى \"عنه\"، وهو خطأٌ نحوي، فإن ضمير المذكَّر لا يرجع على مؤنَّث قبله، و\"المتعة\" لفظٌ مؤنث.\n(^٦) انظر تخريج ح / ٣٧١٢.\nمن فوائد الاستخراج: زيادة طريقين صحيحين عن شُعبة، طريق حجَّاج وأبي داود الطيالسي.","vol":"9","page":418},{"text":"٣٨١٤ - حدثنا يعقوب بن سُفيان، حدثنا عمرو بن عاصِم (^١)، حدثنا همام (^٢)، حدثنا قتادةُ، عن أبي نَضْرةَ، قلتُ لجابِر بن عبد الله: إنَّ ابن عبَّاس يأمرُ بالمتعةِ، وإنَّ ابنَ الزُّبير يَنْهى عنها، قال: فَقَال جابرٌ: على يديَّ جَرَى الحديثُ، \"تَمَتَّعْتُ معَ رسول الله ﷺ فَنَزَل فيه القُرآن\" فلما وَلِي عُمرُ بن الخطَّاب ﵁ خَطَب النَّاسَ فقال: (إنَّ القرآنَ القُرآن، والرَّسولَ الرَّسول) (^٣)، وإنَّهُما كانَتَا مُتْعتَان على عهْد\n⦗٤٢٠⦘ رسول الله ﷺ وأنْهَى (عنهما) (^٤) وأُعاقِبُ عليْهِما، إحداهُما مُتْعَة الحجِّ فافْصِلوا حجَّكم من عمرتِكم، والأخرى مُتْعةُ النِّساء، فلا أقدِرُ على رجُلٍ تَزَّوج إلَى أجلٍ إلَّا غَيَّبْتُه في الحِجَارة، زاد هَمَّام: فافْصِلُوا حجَّكم من عمرتِكم وقال فيه: فإنَّه أتَمُّ (لحجِّكم) (^٥) ولعمرتِكم (^٦).\n_________\n(^١) عمرو بن عاصم بن عبيد الله الكلابي القَيْسِي، أبو عُثْمَان البَصْري.\nتصحَّف اسمه في نسخة (م) إلى \"عُمر\"، والصَّحيح عمرو بن عاصم، لأنَّ عمر بن عاصم ليس من تلاميذ همَّام، وتقدمت رواية له عن همام برقم ٣٧٧٠.\n(^٢) ابن يحيى بن دِينار العَوْذي أبو عبد الله البصري.\n(^٣) هكذا جاءتِ العبارةُ في نسخة (م)، ولم أقفْ عليها في مصادرَ حديثيَّة أخرى، ولعلَّ الأصحَّ: \"القرآنَ القرآنَ. . .\" دون أداة \"إنَّ\"، فتكونُ كلمتا: \"القرآن\"، و\"الرسول\"، منصوبَتَين على الإغراء، بتقدير فعل: \"الزَموا\"، مثْلَ قولِك: السلاحَ السلاحَ، أي: الزمِ السِّلاحَ، الزم السِّلاحَ. =\n⦗٤٢٠⦘ = انظر: أوضح المسالك (٢/ ١٨٦)، الجُمل في النحو (١/ ٨٢).\n(^٤) في نسخة (م) \"عنه\"، ومقتضَى السِّياق \"عنهما\" لرُجوع الضَّمير على التثنية: \"متعتان\".\n(^٥) تصحَّف في نسخة (م) إلى \"بحكم\"، والتصويب من صحيح مسلم (٢/ ٨٨٦).\n(^٦) أخرجه مسلمٌ في كتاب الحج -باب في المتعة بالحجِّ والعمرة (٢/ ٨٨٦، ح ١٤٥) عن زهير بن حرب، عن عفَّان، عن همَّام به، مُحيلًا متن حديثه على حديث شُعبة قبله، إلَّا أنَّه نبَّه على زيادة همَّام؛ \"فافصلوا حجكم عن عمرتكم، فإنّه أتم لحجكم، وأتم لعمرتكم\".\nمن فوائد الاستخراج:\n• أحال مسلم بلفظه على ما قبله، وميَّز المصنِّفُ اللَّفظ المحال به.\n• تساوي عدد رجال الإسنادين، وهذا \"مُساواة\".\n• التنصيص على زيادة بعض الرواة.","vol":"9","page":419},{"text":"٣٨١٥ - حدثنا أبو علي (الزَّعَفْرانِي) (^١)، حدثنا شبابة، ح.\nوحدثنا ابن سِنَان (^٢)، حدَّثنا أبو داوُد (^٣)، ووهب بن جرير، ح.\n⦗٤٢١⦘ وحدثنا يونس بن حبيب، حدثنا أبو داود، ح.\nوحدثنا محمد بن إسماعيل الصَّائِغ، حدثنا يحيى بن أبي بُكير (^٤)، قال: أخبرنا شُعبة (^٥)، عن قَيْس بن مُسْلم، قال: سمعتُ طارقَ بن شِهاب يحدث، عن أبي موسى الأشعري (^٦)، قال: قدمتُ على رسول الله ﷺ وهو (مُنِيْخٌ) (^٧) بالبطحاء فقال لي: \"بِمَ أَهْلَلْتَ؟ \" قال: قلتُ: لبَّيْك بِإهلالٍ كإِهلالِ النَّبِيّ ﷺ، فقالَ: \"قدْ أحسنْتَ، طفْ بِالبيتِ وبالصَّفا والمَرْوة، ثُم احْلِلْ\" ففعلْتُ، فأتيْتُ امرأةً من قُريشٍ فَفَلَتْ (^٨) رأسِي، فجعلتُ\n⦗٤٢٢⦘ أُفْتِي به النَّاس حتّى كان في زمانِ عُمر بن الخطَّاب ﵁ فقال لِي رجلٌ: يا عبد الله بن قَيْس رُوَيْدًا بعضَ فُتْيَاك فإنَّك لا تدري ما أحدثَ أميرُ المُؤْمِنين في النُّسُكِ بَعْدَك، قُلْتُ: يَا أَيُّها النَّاس، مَنْ كُنَّا أَفْتَيْنَاه فتْيَا فَلْيَتَّئِدْ (^٩)، فإنَّ أميرَ المؤمنين قادمٌ فَبِهِ فَأْتَمُّوا، قال: فلمَّا قَدِمَ عُمَرُ فذكرتُ ذلِك له فقالَ: إِنْ تَأْخُذْ بِكتابِ الله، فإنَّ كتابَ الله يأمرُ بالتَّمام، وإن تَأْخُذْ بِسُنَّةِ رسول الله ﷺ، فإنَّ رسول الله لَمْ يَحِلَّ حتَّى بلغَ الهَدْيُ مَحِلَّه، اللَّفظُ لأبِي دَاوُد (^١٠).\n_________\n(^١) تصحَّف في نسخة (م) إلى \"الفرعاني\"، والتصويب من إتحاف المهرة (١٠/ ٣٤).\n(^٢) هو: يزيد بن سنان بن يزيد بن ذَيَّال القزَّاز.\n(^٣) هو سليمان بن داود، أبو داود الطيالسي في الإسنادين، والحديثُ في مُسْنَده بهذا =\n⦗٤٢١⦘ = الإسناد (ص ٧٠).\n(^٤) هو: أبو زكريا الكرماني، كوفي الأصل، واسم أبيه: نَسْر -بفتح النون وسكون المهملة-.\n(^٥) موضع الالتقاء مع مسلم في الأسانيد الأربعة للحديث.\n(^٦) عبد الله بن قيس ﵁.\n(^٧) في نسخة (م) \"مُنتحٍ\"، من الانتحاء ومعناه: الاعتمادُ على الشيء، ويظهرُ أنَّه تصحيفٌ من \"مُنِيخٌ\" من الإنَاخة، بمعنى النزول بمكانٍ ما.\nواللَّفظ الثَّاني جاء في مسند أبي داود الطَّيالِسي (ص ٧٠) وصحيح مسلم (٢/ ٨٩٥) وهو الأنْسَب للمقام، وقد قال أبو عوانة عقبَ الحديث: \"واللفظ لأبي داود\".\nانظر: فتح الباري (٣/ ٤٨٨)، عمدة القاري (٩/ ١٨٨)، لسان العرب (١٤/ ٧٧).\n(^٨) فَفَلَتْ: -بفاء التعقيب بعدها فاء ثم لام خفيفة مفتوحتين ثم مثناة- أي تتبَّعتِ القمْلَ لِتُزيحه منه. =\n⦗٤٢٢⦘ = انظر: فتح الباري (٣/ ٦٥٥)، عمدة القاري (١٠/ ٦١).\n(^٩) فَلْيَتَّئِد: أيْ فَلْيَتَأَن وَلْيَصْبِرْ، من اتَّأَدَ إذا تأنَّى، والاسمُ: التُّؤَدة.\nانظر: هديُ السَّاري (ص ٦٩)، عمدة القاري (٩/ ١٨٨).\n(^١٠) أخرجه مسلمٌ في كتاب الحج -باب في نسخ التَّحلُّل من الإِحرام والأمر بالتمام (٢/ ٨٩٤ - ٨٩٥، ح ١٥٤) عن محمد بن المثنى، وابن بشَّار، عن محمَّد بن جَعْفَر، وعن عبيد الله بن معاذ بن معاذ، عن أبيه.\nوأخرجه البُخاري في كتاب الحجِّ -باب متى يحلُّ المعتمر؟ (ص ٢٨٩، ح ١٧٩٥) عن محمد بن بشَّار، وفي باب التمتع والقران والإفراد بالحجِّ (ص ٢٥٤، ح ١٥٦٥) عن محمد بن المثنى، كلاهما عن محمد بن جعفر، وفي باب الذبح قبل الحلق (ص ٢٧٨، ح ١٧٢٤) عن عبدان، عن أبيه، وأخرجه في كتاب المغازي- باب حجة الوداع (ص ٧٤٦، ح ٤٣٩٧) عن بيان، عن النَّضر بن شُميل، أربعتهُم عن شُعبة به. =\n⦗٤٢٣⦘ = من فوائد الاستخراج:\n• تسمية أبي موسى الأشعري في متن الحديث.\n• تساوي عدد رجال أسانيد المصنِّف مع إسنادَيْ مُسلم.\n• تعيين من له اللفظ من الرواة.\n• تصريح قيس بن مسلم بالسَّماع، بينما عنعنَ لدى مسلم.","vol":"9","page":420},{"text":"٣٨١٦ - حدثنا بكَّار بن قُتَيْبَة البَكْرَاوِي، حدَّثنا أبو داود (^١)، ح.\nوحدَّثنا الصغاني، وأبو أمية قالا: حدثنا أبو النَّضر (^٢)، قالا: حدثنا شُعبة (^٣)، بإسنادِه بِمَعْنَاه، ولَفْظُ الحديثِ الأوَّل لأبي داود الطَّيَالِسِي، وحديثُ البَاقِين معناهُم وَاحِدٌ (^٤).\n_________\n(^١) سليمان بن داود الطيالسي، والحديثُ في مُسْنَدِه بهَذا الإِسْنَاد (ص ٧٠).\n(^٢) هاشم بن القاسم.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧١٥.\n(^٤) انظر تخريج ح / ٣٧١٥.\nمن فوائد الاستخراج:\n• تعيين من له اللَّفظ من الرواة.\n• التنصيص على أن معنى أحاديث الرواة واحد.\n• تساوي عدد رجال الإسناد الأول مع إسناد مسلم.","vol":"9","page":423},{"text":"٣٨١٧ - حدَّثنا أبو داود الحراني، حدثنا وهب بن جرير، وأبو زَيْد الهَرَوِي (^١)، يتقارَبَان [في] (^٢)\n⦗٤٢٤⦘ اللَّفظِ قالا: حدثنا شعبةُ (^٣)، بإسناده (^٤).\n_________\n(^١) هو: سعيد بن الرَّبيع الخرَشِي، العامري.\n(^٢) ما بين المعقُوفين ليس موجودا في نسخة (م)، ولكنَّ السِّياق يقتضيه، فَكلمةُ =\n⦗٤٢٤⦘ = \"تقارَبَ\" فعلٌ لازمٌ يحتاجُ في تعديِته إلى حرفِ جرٍّ، واحتمال ثانٍ في هذه الجملة، وهو أن تكون الكلمة: \"اللفظَ\" منصوبةً على نزع الخافض.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨١٥.\n(^٤) انظر تخريج ح / ٣٨١٥.\nمن فوائد الاستخراج: زادَ أبو عوانة على الإمام مسلمٍ من طُرق الحديث عن شعبة سِتَّةَ طُرُق، وهي طريق شَبَابة بن سوَّار، وأبي داود الطيالِسي، ووهبِ بن جرير، ويحيى بن أبي بُكَير، وأبي النضر، وأبي زيد الهروي.","vol":"9","page":423},{"text":"<span data-type='title' id=toc-589>بابُ ذكرِ الأخْبارِ المُعارِضَة لِلنَّهي منِ المُتعةِ وفَسْخِ الحجِّ والجَمعِ بيْنَه وبين العُمْرة، وأنَّها (عامة) لا (خَاصَّة) (^١)، والدَّليلُ على أنَّ العُمرةَ واجبةٌ مح الحجِّ في أَشْهُرِ الحجِّ، وأنَّ التمتُّعَ أفضلُ من الإفْرادِ والقِرانِ مع سَوْقِ الهْديِ، وإثْبَاتِها وأنَّها غيرُ مَفْسُوخَةٍ </span>(^٢)\n_________\n(^١) في نسخة (م) \"وأنَّها عامٌّ لا خاص\"، والضَّمير في \"أنَّها\" اسمُ \"أن\" ويرجعُ على كلمة \"المُتعة\"، ويجب أن يكون خبر \"أن\" مطابقًا لاسمِها في التذكير والتأنيث إذا كانا مفردَين، وإن كان الضمير يرجع على \"الفسخ\" فكان الواجب تذكير الضمير: \"وأنه خاص لا عام\".\n(^٢) هكذا جاءت العبارة في نسخة (م)، ويظهرُ في أن الضمير في \"أنها\" يرجع على كلمة \"المتعة\"، ومعنى غير مفسُوخة: أيْ غير منقوض حكمُ جوازها.\nقال ابن فارس: \"فسخ: الفاء والسِّين والخاء كلمة واحدة تدل نقض شيء. .. \".\nانظر: مقاييس اللغة (ص ٨١٧).","vol":"9","page":425},{"text":"٣٨١٨ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، أخبرنا ابن جُريج، قال: أخبرني عطاء قال: سمعتُ جابر بن عبد الله قال في حديثه: وقدِم عليُّ بن أبي طالب ﵁ من سَعَاتِه (^١) من اليَمن، فقال\n⦗٤٢٦⦘ النَّبِيّ ﷺ: \"بِم أهللتَ يا عليُّ\" قال: بِما أهلَّ به النَّبِيّ ﷺ، قال: \"فأَهْدِ وامْكُثْ حرامًا كما أنت\" قال: فأهدَى له عليٌّ هَدْيًا، قال سُرَاقة بن (مالِك) (^٢): يا رسول الله، مُتعتُنا هذه لعامِنا أم لِلأَبد؟ قال: \"لِلأَبد\" (^٣).\n_________\n(^١) هكذا في نسخة (م)، ومعنى \"السَّعاة بفتح السِّين\" التَّصرُّف، والأعمال التي أعنى الإنسان نفسه فيها، أما \"السُّعاة بضم السين\" فجَمعُ للسَّاعي، وهو العَامل على =\n⦗٤٢٦⦘ = الصَدَقَات، أو الوالي على أيِّ قومٍ وأمرٍ كان، وفي لفظ مسلم (٢/ ٨٨٤) \"سِعايته\"، وهو أوضحُ، قال القاضي عياض: \"قال أبو عبيد: وكلُّ من وليَ شيئا على قومٍ فهو ساعٍ عليهم، وأكثر ما يستعمل في وُلاةِ الصدقة، وبهذا يُتأوَّل قوله في باب الحج: \"فلمَّا قدم عليٌّ من سعايته\" أي ولايته لا سِعاية الصدقة، إذ كان مِمَّن لا يصلُح أن يكونَ من العَامِلين عليها الذين تحِلُّ لهَم\".\nانظر: غريب الحديث لأبي عبيد (٤/ ١٢٠)، مشارق الأنوار (٢/ ٢٢٥)، لسان العرب (٦/ ٢٧٢، ٢٧٣)، القاموس المحيط (ص ١١٩٠).\n(^٢) تصحَّف في نسخة (م) إلى \"طالب\"، والصَّواب أنَّه سراقة بن مالك بن جعشم كما في صحيح مسلم (٢/ ٨٨٤)، كتب تراجم الصحابة وغيرها.\nانظر: الإصابة (٣/ ٤١)، الاستيعاب (٢/ ٥٨١)، معجم الصَّحابة (١/ ٣١٧)، مولد العلماء ووفياتُهم (١/ ١١١).\n(^٣) من مَنْهَجِ المصنِّف تقطيعُ الأحاديث في الأبواب لاستنباط الأحكام الفقهية منها، فقد تقدَّم هذا الحديث بهذا الإسناد برقم (٣٧٨٦) وقطَّع من متنه قصَّة قدوم عليٍّ وسؤالَ سُراقة بن مالك ﵄، وذكر قصّتَهما في هذا الموضع دون باقي المتن فراجع تخريجَه هناك، وأخرج البُخاري هذا الحديث في كتاب الحج -باب من أهلَّ في زمنِ النَّبِيّ ﷺ كإِهْلَال النَّبِي ﷺ (ص ٢٥٢) عن مكَيِّ بن إبراهيم عن ابن جريج بهذا =\n⦗٤٢٧⦘ = الإسناد، مكتفيًا بقصة عليٍّ وسُراقةَ ﵄ ومعلِّقًا بعده حديث محمَّد بن بكر عن ابن جريج في البابِ نفسِه.","vol":"9","page":425},{"text":"٣٨١٩ - م - وحدَّثنا أبو حُميد، حدَّثنا حجَّاج، ح.\nوحدَّثنا الصَّاغاني، حدَّثنا روحٌ، قال: حدَّثنا ابن جريج، ح.\nوأخبرنا العباس بن الوليد قال: أخبرني أبِي، عن الأوْزَاعي قال: لقيتُ ابن جُريج فأثبتَه لِي قال: سمعتُ عطاءً قال: سمعتُ جابرًا، فذكرَ مِثْلَه، وقال: مُتْعَتُنَا هذه لعامِنا أم لِلأبدِ قال: \"بلْ لِلأبدِ\" (^١).\n_________\n(^١) هذا حديثٌ مكرَّرٌ تقدَّم بالإسناد نفسِه برقم ٣٧٨٧، و٣٧٨٨، وإنَّما يكرِّر المصنِّفُ الحديث إذا ضاق عليه مخرَجُه، واحتاج إليه في تراجم أبوابٍ أخرى لاستنباط الأحكام الفقهية منه.","vol":"9","page":427},{"text":"٣٨٢٠ - حدَّثنا يُوسف [و] أبو حُميد (^١)، (قالا) (^٢): حدَّثنا حجَّاج، قال: أخبرني شُعبة (^٣)، عن الحَكم، عن مُجَاهِد، عن ابن عبَّاس عن النَّبِيّ ﷺ أنَّه قال: \"هذه عمرةٌ استَمْتَعْنا [بِها] (^٤)، فمنْ لَمْ يَكُنْ معه هديٌ فَلْيَحِلَّ\n⦗٤٢٨⦘ الحِلَّ كُلَّه، فقدْ دخلتِ العُمْرَة في الحجِّ إلى يوم القِيَامَة\" (^٥).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (٨/ ١٤)، ويوسُف هو: أبو يعقوب يوسف بن سعيد بن مُسَلَّم المِصِّيصي، وأبو حُميد هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي، تقدمتْ ترجمَتُهما.\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"قال\"، والصَّواب \"قالَا\" لرجُوعِ الفِعْل على اثنين.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من صحيح مسلم (٢/ ٩١١)، =\n⦗٤٢٨⦘ = ويدلُّ عليه السِّياق أيضًا.\n(^٥) أخرجه مسلمٌ في كتاب الحج -باب جواز العمرة في أشهر الحج (٢/ ٩١١، ح ٢٠٣) عن محمد بن المثنى وابن بشار، عن محمد بن جعفر، وعن عبيد الله ابن مُعاذ بن معاذ، عن أبيه، كلاهما عن شعبه به، كما رواه أبو داود في سُننه عن ابن عبَّاس مرفوعًا أيضًا وقال: \"هذا منكرٌ، إنما هو قول ابنُ عبَّاسٍ\"، وتعقَّبه المنذري بقوله: \"وفيما قاله أبو داود نظر، وذلك أنه قد رواه الإمام أحمد بن حنبل ومحمد ابن المثنى، ومحمد بن بشار، وعثمان بن أبي شيبة، عن محمد بن جعفر، عن شُعبة مرفوعا، ورواه أيضًا يزيد بن هارون ومعاذ العنبري وأبو داود الطيالسي وعمر ابن مرزوق، عن شُعبة مرفوعا، وتقصير من يقصر به من الرواة لا يؤثر فيما أثبته الحفاظ\"، والحديث روي عن جابر ﵁ مرفوعا أيضًا، قال السيوطي في الجامع الصغير عقب إيراده الحديث: \"م، د، عن جابر، د، ت، عن ابن عبَّاس مرسلا\"، وعلَّق الشيخ الألباني على كلامه قائلا: \"كذا في الأصل، ولا داعي لقوله \"مرسلا\" لأن ابن عباس صحابيٌ مشهور\".\nانظر: سنن أبي داود (ص ٢٠٩، ح ١٧٩٠)، صحيح الجامع الصغير (١/ ٦٣٦، ح ٣٣٧٣).","vol":"9","page":427},{"text":"٣٨٢١ - حدَّثنا أبو أمية، حدَّثنا رَوْحٌ، حدَّثنا شُعبة (^١)، بِمِثْلِه، وقال: \"دَخَلتِ العُمرةُ في الحجّ إلى يومَ القِيامةِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٢٠.\n(^٢) أخرجه الإمام أحمد في مسنده (١/ ٣٤١) عن روحٍ به.\nمن فوائد الاستخراج: زاد المصنِّف على الإمام من طرق الحديث عن شُعبة =\n⦗٤٢٩⦘ = طريقين، طريق حجَّاج الأعور، وطريق روح بن عبادة.","vol":"9","page":428},{"text":"٣٨٢٢ - حدَّثنا يونس بن حبيب، حدَّثنا أبو دَاوُد (^١)، حدَّثنا شُعبة (^٢)، عن أبي (جمْرَة) (^٣) قال: تَمَتَّعْتُ -يعني بالحج- فسألتُ ابن عبَّاس فأمرنِي بِها، فلما نِمْتُ رأيتُ في مَنَامِي كأنَّ قائِلًا يقولُ: حجٌّ مَبْرُورٌ، وعُمرةٌ متَقَبَّلَةٌ، قال: فأتيتُ ابن عبَّاس فذكرتُ ذلك له فقال: \"سُنَّةُ أبِي القَاسِم ﷺ وربِّ الكَعْبَة\" فقال ابنُ عبَّاسٍ: (أَقِمْ) (^٤) عندي، وأجعلُ لَكَ سَهْمًا من مالِي، قال: فأقَمْتُ، فَكنتُ أُترجِمُ بينَه وبينَ النَّاس، وكانَ يُقْعِدُنِي منه على السَّرِير (^٥).\n_________\n(^١) سليمان بن داود الطيالسي، والحديثُ في مُسنَده بهذا الإسناد (ص ٣٥٩) من طريق يُونس بن حبيب عنه.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو: نَصْر بن عِمران الضُّبَعِي.\n(^٤) في نسخة (م) \"قُم\" وهُو تصحيفٌ، والصَّواب \"أَقِم\" لصِحَّته من النَّاحية اللُّغوِيَّة، ولمجيئه في مسند أبي داود الطيالِسي من طريق يونس بن حبيب (شيخِ أبي عوانة في الحديث) عن أبي داود الطيالسي بهذا الإسناد.\nانظر: مُسْند الطيالسي (ص ٣٥٩).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب جَوَاز العُمْرَةِ في أَشْهُرِ الحَجِّ (٢/ ٩١١، ح ٢٠٤) عن محمد بن المثَنَّى، وابن بشَّار، عن محمد بن جعفر، وأخرجه البُخاري في كتاب الحج -باب التَمَتُّع والقِران والإفراد بالحج. . . (ص ٢٥٤، ح ١٥٦٧) عن آدم ابن أبي إياس، وفي باب ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾. . (ص ٢٧٣، =\n⦗٤٣٠⦘ = ح ١٦٨٨) عن إسحاق بن منصور، عن النَّضر، وعلَّق عقِبَ الحديث عن آدم ووهبِ بن جَرِيْرٍ، وغُنْدَر، أربعتُهم عن شُعبة به.\nمن فوائد الاستخراج:\n• في حديث المصنِّفِ زيادةٌ صحيحةٌ، وهي: \"فقال ابنُ عبُّاس: أَقِمْ عندي. . . الخ \".\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي \"المساواة\".","vol":"9","page":429},{"text":"٣٨٢٣ - حدَّثنا يوسف بن مُسَلَّم، حدَّثنا حجَّاج، ح.\nوحدَّثنا يونس بن حبيب، حدَّثنا أبو داوُد (^١)، قالا: حدَّثنا شُعبة (^٢)، عن الحَكَمِ (^٣)، عن عليِّ بن حُسَيْن، عن ذَكوَانَ مولَى عائِشَةَ، عن عائِشَةَ ﵂ قالتْ: قَدِمَ رسول الله مكَّة لأربعٍ مَضَيْنَ من ذي الحِجَّة أو خَمْسٍ، فدخلَ علَيَّ وهُو غَضْبَانُ فقلتُ: من أغضبَكَ يا رسول الله أَدْخَلَهُ الله النَّار، قال: \"أَوَمَا شَعُرْتَ أَنّي أَمرْتُ النَّاس بأمرٍ فرأيْتُهم يتردَّدُون -قال الحَكَم: كَأنَّهم أحسبُه يتردَّدُون- قال: ولو استقْبَلْتُ من أمرِي ما استدْبَرْتُ ما سُقْتُ الهَدْيَ مَعِيَ حتَّى اشتريْتُه، وأُحِلُّ كَما أَحَلُّوا\" (^٤).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص ٢١٦) بهذا الإسناد.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) ابن عُتَيْبة.\n(^٤) أخرجه مسلمٌ في كتاب الحج -باب بيان وجوه الإحرام. . . (٢/ ٨٧٩، ح ١٣٠، ١٣١) عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشَّار، جميعا عن غُنْدر، وعن عبيد الله بن معاذ، عن أبيه معاذ، كلاهما (فرَّقهما) عن شُعبة به، مُحيلًا لفظ =\n⦗٤٣١⦘ = معاذٍ على لفظ غندَر قبله، ومشيرًا أن معاذا لم يذكُر شكَّ الحكم في لفظ الحديث، وقد نقل غُندر الشكَّ في الحديث في قوله: \"لأربعٍ مضين من ذي الحجة، أو خمس\".\nمن فوائد الاستخراج: متابعة حجَّاج وأبي داودَ الطَّيالسي وشبابة (ح / ٣٨٢٤) لغُنْدَر في ذكر شكِّ الحكم بن عُتيبة.","vol":"9","page":430},{"text":"٣٨٢٤ - وحدَّثنا عبَّاس الدوري، حدَّثنا شبابة، حدَّثنا شُعبة (^١)، بإسناده: دخل رسول الله ﷺ لأربعٍ أو خمسٍ مضين من ذي الحِجَّة كأنَّه غَضْبَان، فذكر مِثْله، وقال: \"إنِّي أمرتُ النَّاس بِأمرٍ فرأيْتُهُم يَتَرَدَّدُونَ، ولو استَقْبَلْتُ من أمرِي ما سُقْتُ الهَدْيَ حتَّى اشْتَرَيْتُه، وَأُحِلُّ كما حَلُّوا\" (^٢).\n_________\n(^١) موضِع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٢٣.\n(^٢) انظر تخريج ح / ٣٨٢٣.\nمن فوائد الاستخراج: زاد المصنِّف على صحيح مسلم من طرق الحديث عن شعبة ثلاث طُرق، وهي طريق حجَّاج، وأبي داود الطيالسي، وشبابة بن سوَّار.","vol":"9","page":431},{"text":"٣٨٢٥ - حدَّثنا يُوسُف بن مُسْلِم، حدَّثنا حجَّاج، عن لَيْثٍ (^١)، عن عُقَيْل، عن ابن شهابٍ، عن عروة بن الزبير، عن عائشةَ أخبرَتْه، عن رسول الله ﷺ \"بِتَمَتُّعِه بِالعُمْرَة فتَمتَّع النَّاسُ معه\" مثلَ الذي أخبرني سالم بن عبد الله، عن عبد الله بن عُمر (^٢)، عن رسول الله ﷺ، قال\n⦗٤٣٢⦘ الزُّهري: فقلتُ لِسالِمٍ: فلِمَ تنهى النَّاس عن التَّمَتُّع وقد فعلَ رسول الله ﷺ وفعلَه النَّاسُ؟.\nقال سالِمٌ: أخبرني عبد الله بن عُمر، أنَّ عمرَ بن الخَطَّاب ﵁ قال: \"إنَّ أتَمَّ العُمرةِ أَنْ تُفْرِدُوهَا\" (^٣).\n_________\n(^١) ابن سعد، وهو موضع الالتقاء مع مسلم.\n(^٢) تقدّم حديث سالم بن عبد الله عن أبيه بهذا الإسناد مع التَّخْريج برقم (٣٧٥٧) =\n⦗٤٣٢⦘ = مُطوَّلًا، وسيأتي برقم (٤١١٨) بالإسناد نفسِه مُختَصرًا.\n(^٣) أخرجه مسلمٌ في كتاب الحج -باب وجوب الدَّم على المُتَمَتِّع. . . (٢/ ٩٠٢، ح ١٧٥) عن عبد الملِك بن شُعيبِ بن اللَّيث، عن أبيه، عن جدِّه الليث بن سعد، عن عُقَيل بهذا الإسناد، مُحيلًا متنه على متن حديث سالم عن أبيه مِثل صَنيعِ أبي عوانة، وليس عند مسلمٍ الحِوَارُ الذىِ جرى بين الزُّهري وسالم بن عبد الله.\nمن فوائد الاستخراج: في حديث المصنِّف زيادة صحيحةٌ، وهي الحوارُ الذي جَرَى بينَ الزُّهري وسالم بن عبد الله، وقدْ تابعَ حجَّاجًا على هذه الزِّيادة عبد الله بن صالح كاتبُ اللَّيثِ (كما عند الطَّحاوي في شرح معاني الآثار ٢/ ١٤٦)، ورُوِي من طريق صالح بن أبي الأخضر عن ابن شِهاب (كما في مسند أحمد ٢/ ٩٥، والسُّنن الكبرى للبيهقي ٥/ ٢١)، وثَبَتَ معناه عن عُمرَ من حديث جابر ﵁ (كما في ح / ٣٨١٤).","vol":"9","page":431},{"text":"٣٨٢٦ - ز- حدَّثنا ابن عُزَيْزٍ (^١)، قال: حدَّثنا سلامة (^٢)، عن عُقَيْل قال: وحدَّثني ابنُ شِهاب، عن سالِمِ بن عبد الله أنَّه سمع عبد الله بن عمرَ\n⦗٤٣٣⦘ ورجلٌ من أهل الشَّام (يَسْالُه) (^٣) عن التَّمتُّع بالعُمْرةِ إلى الحجِّ يقول: هي حَلالٌ، فقال الشَّامي: فإنَّ أبَاك قد نَهى عنْها، قال عبد الله: أرأيَت إنْ كان أبِي نَهَى عنها وصنعَها رسول الله ﷺ، أمرَ أبِي أتَّبعُ أمْ أمرَ رسول الله ﷺ؟ قالَ: بلْ أمرَ رسول الله ﷺ، قال: \"قَدْ صَنعَها رسولُ الله\" (^٤).\n_________\n(^١) هو: محمد بن عُزَيز -بمهملة وزايَيْن، مصغَّر- بن عبد الله بن زياد بن خالد الأَيْلِي.\n(^٢) هو: سلامة بن رَوْح بن خَالد بن عُقَيْل بن خَالِد القرشي الأُمَوِي، أبو خَرْبَق الأَيْلِيُّ.\n(^٣) ما بين القوسَين تصحَّف في نُسْخَة (م) إلى \"ليلة\"، والتَّصويب من إتحاف المهرة (٨/ ٣٩٧).\n(^٤) هذا إسنادٌ ضعيفٌ، لضعف سَلامَةَ بن رَوْحٍ وكلام الأئمة في سماعِه عن عُقَيْلٍ، وروايته هذه عن عُقيل كما سبق، ولم أقِفْ له على مُتَابِعٍ عنه، ومِثْلُه لا يحتمِلُ التَّفرُّدَ، والرَّاوي عنه \"محمد بن عُزَيز\" يقاربُه في سُوء الحِفظ كما تقدم في ترجمته، لكنَّ الحديثَ رُوي من وُجوه أخرى عن الزُّهري، فأخرجَه الإمامُ التِّرْمذي في كتاب الحج (ص ٢٠١، ح ٨٢٤) عن عبد بن حميد، عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالِحِ بن كَيْسانَ عن الزُّهري به، قال الشَّيْخُ الألبانِيُّ في صحيح سُنن الترمذي (ح ٨٢٣): \"صحيحُ الإسناد\".\nورواه أبو يَعْلَى في مُسنَدِه (٩/ ٣٤١) وابن عبد البر في التَّمهيد (٨/ ٢٠٩) والطَّحاوي في شَرْحِ مَعَانِي الآثار (٢/ ١٤٢) من طُرُقٍ عن محمد بن إسحاق، ورواه أبو الحُسَين الصَّيداوي في معجم الشُّيوخ (ص ٢٧٦) وابن حَزْمٍ في حجَّة الوداع (ص ٣٩٩) من طُرقٍ عن مالك، كِلاهما عن ابن شِهَاب الزُّهرِي بِه، وذكر ابن القَيْسَرانِي في أطراف الغرائب (٣/ ٣٧٠) أن إبراهيم بن أبي يحيى تفرَّد بهذا الحديث عن عبيد الله عن الزُّهري. =\n⦗٤٣٤⦘ = من فوائد المُستخرَج:\nزاد الحافظ أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صَحِيح مسلم-.","vol":"9","page":432},{"text":"٣٨٢٧ - حدَّثنا الصَّاغاني، حدَّثنا روحٌ، حدَّثنا شُعبة (^١)، عن الحَكَم، عن عُمَارة بن عُمَير، عن إبراهيم بن أبي مُوسى، عن أبي موسى، أنَّه كان يُفتِي بالمُتْعَة فقال له رجلٌ: يا عبد الله بن قَيْسٍ، رُوَيْدَكَ بعضَ فُتْيَاك، فإنَّكَ لَا تَدْرِي ما أحدثَ أميرُ المُؤْمِنين في النُّسُكِ بعدك، قال: فجعلَ كأنَّه ينهى عنه بعدُ حتَّى لَقِيَه فسَألَه فقال عمرُ بن الخطَّاب: قد عَلِمْتَ أنَّ رسول الله ﷺ[قَدْ فَعَلَه] (^٢) وأصحابُه، ولكِنِّي كرِهْتُ أنْ (يَظَلُّوا) (^٣) مُعَرِّسينَ لَهُنَّ في الأَرَاكِ (^٤) ثُمَّ يَرُوحُون بِالحجِّ تَقْطُرُ رُءوسُهم (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقُوفَين سقط من نسخة (م) واستدركتُه من صحيح مسلم (٢/ ٨٩٦).\n(^٣) ما بين القَوْسَين تصحَّف في نسخة (م) إلى \"يضلوا\".\n(^٤) الأَراكُ: شَجَرُ السِّواك، يُسْتَاكُ بِفُرُوعِه، وتُتَّخذ المَسَاوِيك من فُرُوعِه وعُرُوقِه، وأَجْوَدُه عِنْدَ النَّاس العُروق. انظر: لِسَانُ العَرب (١/ ١٢٢).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب في نَسْخِ التَّحَلُّلِ من الإحرام والأمر بالتَّمام (٢/ ٨٩٦، ح ١٥٧) عن محمد بن المثنَّى، وابن بشَّار، عن محمد بن جعفر، عن شُعبة به، وتَقَدَّم عِنْدَ المُصنِّف في (ح / ٣٨١٥) من طريق طَارِق بن شِهاب عن أبي مُوسَى عَنِ النَّبِيّ ﷺ.\nمن فوائد الاستخراج: تَسَاوِي الإِسْنَادَيْنِ وهذا عُلوٌّ نسبيٌّ، وزيادةُ طَرِيقٍ أُخْرى =\n⦗٤٣٥⦘ = عن شُعبة.","vol":"9","page":434},{"text":"٣٨٢٨ - حدَّثنا أبو داود الحراني، حدَّثنا أبو عاصم (^١)، عن سُفْيَان (^٢)، عن سُلَيْمَان التَّيمي (^٣) قال: أخبرِني غُنَيْمُ بن قَيْسٍ قال: كُنْتُ إلى جنْبِ سعدٍ (^٤)، ومُعاويةُ يَخْطُبُ، فقالَ سَعدٌ: \"تَمَتَّعْتُ مَعَ رسول الله ﷺ ومُعاويةُ يومئِذٍ كافِرٌ بِالعُرُش (^٥)، قال أبو داود: العُرُش موضعٌ،\n⦗٤٣٦⦘ حدَّثنا عليُّ بن عبد العزيز قال: قال أبو عُبَيْدٍ (^٦): \"والعُرُشُ بُيوتُ مَكَّة، كانَ بِهَا يَوْمئِذٍ كَافِرٌ\" (^٧) (^٨).\n_________\n(^١) هو: الضحَّاك بن مَخْلَد الشَّيْبَانِي، النَّبِيْل.\n(^٢) الثوري، وهو موضِعُ الالتقاء مع مسلم.\n(^٣) ابن بلال التَّيمي، مولاهم، أبو محمد وأبو أيوب المدني.\n(^٤) هو: سعدُ بن أبي وقَّاص مالِك بن أَهْيَب القُرشي، أحد العَشَرة المبَشَّرَة.\n(^٥) قولُه: \"وهو كافر بِالعُرُش\" فُسِّر بمعنيين:\nالأولى: ما قاله المازِرِي في شرحه على مسلم: \"أيْ وهو مُقِيمٌ بِعرُشِ مكَّة، أي بيوتها، المعنى أنِّي سبقتُه إلى الإسلام، قال أبو العبَّاس: ويُقال: اكتفر الرجلُ، إذا لزِم الكُفور، وهي القُرى. . .\".\nالمعنى الثاني: ما قاله القاضي عياض في شرحه على مسلم: \"الأولى أن يُحمَلَ الكُفْرُ هاهنا على المعروف، وأنَّ المراد بالمتعة المذكورة الاعتمار في أشهر الحج، والإشارة بذلك إلى عمرة القضاء لأنها كانت في ذي القعدة، وقد قيل: إن في هذا الوقت كان إسلام معاوية، والأظهر أنَّه من مسلَمة الفتح. . .\".\nقالَ ابن حجر في إسلام معاوية: \"كانَ أسلم خُفْيَةً وكان يكتُم إسلامَه، ولم يتمكَّن من إظهاره إلَّا يوم الفَتْح، وقد أخرج ابن عسكر في تاريخ دمشق من ترجمة معاوية \"تصريحَ معاويةَ بأنَّه أسْلَم بيْن الحُدَيْبِيَّة والقَضِيَّةِ وأنَّه كان يُخْفي إسلامَه خَوْفًا =\n⦗٤٣٦⦘ = من أبَوَيْه \"، وكانَ النَّبِيّ ﷺ لَمَّا دخلَ في عمرة القَّضِيَّةِ مكَّة خرج أكثرُ أهلِها عَنْهَا حتَّى لا ينظُرونه وأصحابُه يطُوفُون بالبَيْتِ، فلعلَّ معاويةَ كان ممن تخلَّف بِمكة لسببٍ اقتضاه ولا يُعارِضُه أيضًا قولُ سعد بن أبي وقاص فيما أخرجه مسلم وغيره: \"فعلناها -يعني العمرة في أشْهُرِ الحج- وهذا يومئذ كافر بالعُرُش\" بِضمَّتين يعني: بيوتَ مكَّة يشيرُ إلَى مُعاويةَ لأنَّه يُحْمَلُ على أنَّه أخْبَرَ بما استَصْحَبَه من حَالِه ولم يطَّلِعْ على إسلامه لكونه كان يُخفيه\".\nانظر: أخبار مكة للفاكهي (٣/ ٢٣٣)، المُعْلِم للمَازِرِي (٢/ ٨٧ - ٨٨)، إكمال المُعْلِم (٤/ ٢٩٩)، فتح الباري (٢/ ٦٦١).\n(^٦) القاسِم بن سلَّام -بالتَّشديد- البغدادي، الإمام المَشْهُور، صاحبُ غريبِ الحديث.\n(^٧) انظر: غريب الحديث لأبي عُبَيْد القاسم بن سلَّام (٤/ ٢١)، وأرى أنَّه من تفسير سليمان التَّيمي راوي الحديث، ونقله عنه أبو عبيد، لما روى الفاكهي في أخبار مكة (٣/ ٢٣٣) عن ابن أبي عمر، عن مروان بن معاوية، عن سُليمان التَّيمي عن غُنيم بن قيس به. . الحديث، وفي آخره: قال سُليمان: العرش بيوت مكة.\n(^٨) أخرجَه مُسْلِمٌ في كتاب الحج -باب جَوَاز التَّمَتُّع (٢/ ٨٩٨، ح ١٦٤) عن عمرو النَّاقد، عن أبي أحمد الزُّبيري، عن سُفيان الثوري به، مُحِيلًا متْنَ حديِثه على حديثِ مَروان بن مُعاوية، ويحيى بن سَعِيد، كلاهُما (فرَّقهما) عن سُليمانَ التَّيمي بِه، قبلَه، وقالَ عَقِبَ الحديث: \"وفي حديثِ سُفيان: المُتعة في الحجِّ\".\nقُلْتُ: يُشْكِلُ في لفظِ سُفيانَ الثوري ذكرُ المُتعة في الحجِّ، فإنَّ مُعاوِية لم يتخَلَّف عن حجَّة الوَدَاع، وشُرَّاح الحديثِ ذكروا أن المُراد بالمُتعَةِ المذكورة الاعتمار =\n⦗٤٣٧⦘ = في أشْهُرِ الحجِّ كما تقدَّم آنفًا.\nقال القاضي عِيَاض في إكمال المعلِم (٤/ ٢٩٩): \"والأظهر أنَّه من مسلَمةِ الفتح، وأما غير هذه من عُمرة الجِعِرَّانة وإن كانتْ أيضًا في ذي القعدة، فمعاويةُ قد كان أسلمَ ولم يكن مُقيما بمكة، وكان في عسكر النَّبِيّ ﷺ إلى هوازن في جملة أهل مكة، وكذلك في حجَّة الوداع لم يكن معاوية ممن تخلَّف عن الحجِّ مع النَّبِيّ ﷺ، ولا تخلَّف عنه غيره، إلَّا أن يكون أراد فسخ الحج في العمرة التي صنعها من قدِم مع النَّبِيّ ﷺ، فمُعاويةُ أيضًا لا يثبت أنه كان مقيما بمكَّة حينئذ، كيف وقد استَكْتَبَهُ النَّبِيّ ﷺ وكان معه بالمدينة. . .\".\nوالحديثُ مدارُه على سُليمان بن بِلال التَّيمِي، وقد رواه عنه -فيما وقفتُ عليه- ستةٌ من الرواة: مروان بن معاوية ويحيى ابن سعيد وشُعبة بن الحجَّاج (كما في ح /٣٨٢٩) وسُفيان الثوري (كما عند مسلم ٢/ ٨٩٨، وعند المصنِّف من طريق الأخيرين ح / ٣٨٢٨، ٣٨٢٩)، ويوسُف بن يعقوب السَّدوسي (كما في مسند سعد بن أبي وقَّاص ص ٢٠٤)، وعبد الله بن المبارك (كما في شرح معاني الآثار ٢/ ١٤١)، ولم يقُلْ أحدٌ منهم \"متعةَ الحجِّ\" إلا سُفيان الثوري من طريق أبي أحمد الزُّبيري عنه عند مُسلم، وعبد الله بن المبارك عند الطَّحَاوِي من طريق فَهْدِ بن سليمان، عن محمد بن سعيد عنه بِلفظ: \"سألت سعدَ بن مالك عن مُتعة الحجِّ؟ فقال: فعلناها وهو يومئذ مشركٌ بِالعُرُشِ، يعنى معاويةَ، يعني عُروش بيوت مكَّة\"، وإسنادُ الطَّحاوي ظاهره الصِّحَّة.\nوعلى هذا فالأقربُ أن تُحملَ المتعةُ في الحجِّ في روايتيْ أبي أحمد الزُّبيري عن الثوري، وروايةِ ابن المبارك كلاهما عن سليمانَ التيمي، على الاعتمار في أشهر الحجِّ، وإلَّا فروايةُ الأكثرِين أرجح من روايتْي سُفيان وابن المبارك، خاصَّة إنَّ أبا أحمد الزبيري =\n⦗٤٣٨⦘ = تُكُلِّم في حديثه عن سفيان الثوري، ونصَّ الحافظ على أنه يخطئ في حديثه عن الثوري (تقدَّم في ح / ٣٧٦٢) وخالفه من هو أقوى منه، وهو أبو عاصم الضحاك ابن مخلد النبيل، فلمْ يذكُر المتعة في الحجِّ (كما عند المصنِّف)، ولعلَّ ذكرَ الإمام مسلم مخالفةَ حديث سُفيان، وتأخيره له عن حديث مروان بن معاوية، ويحيى ابن سعيد تعليلٌ منه لذِكرِ المُتعة في الحجِّ، والله أعلم.\nمن فوائد الاستخراج:\n• فيه بيان للمتن المحال به عند مسلم.\n• خُلُوُّ لفظ المصنِّف من مخالفة الأكثرين.\n• شرح غريب الحديث.\n• تساوي الإسنادين، وهذا \"مُساواة\".","vol":"9","page":435},{"text":"٣٨٢٩ - حدَّثنا سعيد بن مسعود، وأبو أمية قالا: حدَّثنا رَوْحٌ (^١)، [عَنْ شُعْبة] (^٢) قال: سمعتُ سُليمانَ التَّيْمِي قال: سمعتُ غُنَيْمَ بن قَيْسٍ قال: سألتُ سَعْدَ بن مالِكٍ عن المُتْعَة، فقال: \"فَعَلْنَاها، وهذا يومئِذٍ كافرٌ بِالعُرُشِ\" لم يَرْوِه عن شُعْبَةَ غيرُ رَوْحٍ (^٣).\n⦗٤٣٩⦘ روى بُنْدَار، عن يحيى (^٤)، عن عِمْرَان القَصِيْرِ (^٥)، عن أبِي رَجَاءٍ (^٦)، عن عِمْرَانَ بن حُصَيْنٍ قال: \"تَمَتَّعْنَا مع رسول الله ﷺ فلَمْ يَنْهَنَا، ولمْ يَنْزِلْ فيها كتابٌ نَسَخَها\" (^٧).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من إِتْحاف المَهَرَة (٥/ ١٦٠)، وكلام المصنِّف عقب الحديث يدلُّ على هذا السَّقط أيضًا.\n(^٣) أخرجه مسلم في كتاب الحج -باب جواز التمتع (٢/ ٨٩٨، ح ١٦٤) عن محمد ابن أبي خلَف، عن روح بن عبادة به، محيلًا متن حديثه على حديث مروان ابن مُعاوية قبله، وانظر ح /٣٨٢٨. =\n⦗٤٣٩⦘ = من فوائد الاستخراج:\n• فيه بيان للمتن المُحال به عند مسلم على متن آخر.\n• تعليقُ المُصنِّف على الحديث، حيثُ نصَّ على تفرُّدِ روحٍ عن شُعبة به.\n(^٤) ابن سعيد القطَّان.\n(^٥) هو: عمران بن مسلم المِنْقَرِي -بكسر الميم وسكون النون- أبو بكر القَصِيْر، البصري.\n(^٦) عمران بن تَيم العُطارِدِي.\n(^٧) هكذا علَّقه المصنِّف، ولم أقف على طريقِ بُندار، ورواه الأئمة من غير طريقه موصولًا، فأخرجه مسلمٌ في كتاب الحج -باب جواز التمتُّع (٢/ ٩٠٠) عن محمد بن حاتم، وأخرجه البخاري في كتاب التفسير -سورة البقرة- باب ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ (ص ٧٦٧، ح ٤٥١٨) عن مُسدَّد، كلاهما عن يحيى بن سَعيد القطَان، عن عِمران القَصِير به، وفيه تعليقٌ عقب الحديث على قوله: \"قال رجلٌ برأيه ما شاء\": \"قال محمد: يقال: إنه عمر\".","vol":"9","page":438},{"text":"٣٨٣٠ - حدَّثنا أحمد بن الجُنَيْد الدَّقَّاق (^١)، حدَّثنا عمرو بن عاصِم، حدَّثنا هَمَّام (^٢)، عن قَتَادة، عن مُطَرِّفٍ (^٣)، عن عِمْران قال: \"تَمَتَّعْنَا مَعَ\n⦗٤٤٠⦘ رسول الله ﷺ ونَزَلَ القُرْآن\" قال رجلٌ (^٤) بِرَأْيِه ما شَاء (^٥).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقَّاق، أبو جعفر البغدادي، لعلَّه ذُكر باسم أبيه أو سقطَ اسمه عن قلم النَّاسخ سهوا.\n(^٢) ابن يحيى بن دِينار العَوْذي أبو عبد الله البصري، وهو موضِعُ الالتقاء مع مسلم.\n(^٣) ابن عبد الله بن الشِّخِّير العامِرِيُّ. =\n(^٤) يريدُ عمران بن حُصين ﵁ بكلامه هذا عُمرَ بن الخطَّاب ﵁ كما جاء في رواية سُفيانَ الثوري عند مُسْلِمٍ (٢/ ٨٩٨)، وقال البُخارى في كتاب التفسير- سورة البقرة -باب ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ (ص ٧٦٧، ح ٤٥١٨) عقِب إخراجه الحديث: \"يُقال: إنَّه عُمَر\".\nقال ابن حجر في هَدْيِ السَّاري (ص ٣٢٧): \"هو عمرُ كما في مسلم وفي بعضِ نُسَخِ البُخَارِي\".\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب جواز التمتع (٢/ ٩٠٠، ح ١٧٠) عن محمد بن المثنى، عن عبد الصمد، وأخرجه البخاري في كتاب الحج -باب التَّمَتُّع على عهد رسول الله ﷺ (ص ٢٥٥، ح ١٥٧١) عن موسى بن إسماعيل، كلاهما عن همَّام به.\nقال الحافظ ابن حجر في الفتح (٣/ ٥٠٦): \"قوله: \"قال رجلٌ برأيه. . . \"قائلُ ذلك هو عمران بن حُصَين، ووَهِمَ منْ زعم أنه مطرِّف الراوي عنه لثبوت ذلك في رواية أبي رجاء. . .\".","vol":"9","page":439},{"text":"٣٨٣١ - حدَّثنا محمد بن أيُّوب بن يحيى بن ضُرَيْسٍ، وسُليمان ابن سَيْف، قالا: حدَّثنا مُسْلِم (^١)، قال: حدَّثنا إسماعيل بن مُسْلِم (^٢)، قال: حدَّثنا محمد بن واسِع، عن مُطَرِّف بن عبد الله بن الشِّخِّير قال: قال لي عِمرانُ بن حُصَينٍ ذاتَ يوِمٍ: \"تمتَّعنا مَعَ رسول الله ﷺ مرَّتين\" فقال رجلٌ\n⦗٤٤١⦘ بِرأْيه فيها ما شاء، وهذا لَفْظُ محمَّد بن أيُّوب، وحديث سُليمانَ أتَمُّ مِنْهُ (^٣).\n_________\n(^١) الأزدي الفَرَاهيدي -مولاهم- أبو عمرو البصري.\n(^٢) العَبْدي، أبو محمد البصري القاضي، ثقة من السادسة، وهو موضع الالتقاء مع مسلم. التقريب (ت ٤٨٣).\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب جواز التَّمَتُّع (٢/ ٩٠٠، ح ١٧١) عن حجَّاجِ الشَّاعر، عن عبيد الله بن عبد المجيد، عن إسماعيل بن مسلم به، وليس في لَفْظِه: \"مرَّتين\"، وأخرجَه النسائي في الصغرى (ص ٤٢٤، ح ٢٧٢٨) وفي الكبرى (٢/ ٣٤٦) عن أبي داود سُليمان بن سيف الحرَّاني، وأخرجه الرُّوياني في مسنده (١/ ١٢٢) عن نَصر بن علي، وأخرجه الطبراني في المعجم الكبير (١٨/ ١٢٣) عن يعقوب بن إسحاق، وحفص بن عمر الرَّقِّي ومحمد بن الحسن بن كَيْسَان المِصِّيْصِي، وأخرجَه البيهقي في دلائل النبوة (٧/ ٧٩) عنْ محمد بن عبد الله الحافظ، عن أبي بكر عن محمد بن أيُّوب، سِتَّتُهم عن مسلم بن إبراهيم بهذا الإسناد، بنحوِ لفظ المصنِّف، غيرَ أنَّ كلمةَ \"مرَّتين\" لم تأتِ إلَّا عند الرُّوياني، والطَّبراني.\nولم أقفْ على من تابعَ مسلم بن إبراهيم عن إسماعيل بن مسلم في روايته كلمةَ \"مرَّتين\" مع كثْرة من رَوَوا الحديث عن إسماعيل، وقد تقدَّم أن المراد من المُتعة في هذا الحديث الاعتمار في أشْهُر الحجِّ، وثبتَ أن النَّبِيّ ﷺ تكرَّرت منه العُمرة في أشهر الحجِّ، بل جاء في صحيح مسلم (٢/ ٩١٦) من حديث قتادة أن أنسًا أخبره: \"أنَّ رسول الله ﷺ اعتمر أربع عُمَرٍ كُلُّهن في ذي القَعْدَة إلَّا التي مع حجَّته. . .\"، وعلى هذا يمكنُ أن يُحمَل لفظُ مسلم بن إبراهيم: \"مرَّتين\" على ذلك، ويُعدُّ ما جاء به زيادةَ ثقة، كما يحتملُ أنَّ البعض من الصَّحابة بقوا بعد اعتمارهم مع النَّبِيّ ﷺ في مكَّة، فحَجُّوا، فكانوا مُتَمَتِّعين بالمعنى الفقهي السائد. وانظر تخريج ح/ ٣٨٢٨.\nمن فوائد الاستخراج:\n• تعيين من له اللَّفظ من الرُّواة.\n• التعليق على لفظ سليمان، وأنَّه أتمُّ من لفظ محمد بن أيُّوب. =\n⦗٤٤٢⦘ = • زيادة كلمة \"مرَّتين\" في الحديث.\n• تساوي عدد رجال إسناد المصنِّف مع إسناد مسلم، وهذا \"مُساواة\".\n• زيادة طريق عن همام (ح /٣٨٣٠)، وزيادة طريق عن إسماعيل بن مسلم (ح/ ٣٨٣١).","vol":"9","page":440},{"text":"٣٨٣٢ - حدَّثنا أبو عُمر الحرَّانِي (^١)، حدَّثنا (مَخْلَد) بن يَزِيد (^٢)، حدَّثنا سُفيان الثوري (^٣)، عن الجُرَيْرِي (^٤)، عن أبِي العَلاء (^٥)، عن مُطَرِّف قال: قال لي عمرانُ بن حُصين: \"إنَّ رسول الله ﷺ قدْ أعْمَرَ طائفةً من أهلِه في العَشْرِ\" فلَمْ تَنْزِلْ آيةٌ تَنْسَخُ ذلِك، ولَمْ يَنْهَ عنْها حتَّى مَضىَ لِوَجْهِه، فأفْتَى رجُلٌ برأيِه ما شَاءَ (^٦).\n_________\n(^١) هو: عبد الحميد بن محمَّد المُسْتَام.\n(^٢) ما بين القوسَين تصحَّفَ في نسخة (م) إلى \"مَخْلد بن يَزِيد\"، ولم أقِفْ في شُيوخ عبد الحميد بن المُسْتام على من يُسَمَّى بـ \"محمد بن يزيد\"، وقد أكثرَ أبو عوانة عن \"مَخْلد بن يَزِيد\" من طريق شيخه عبد الحميد بن المُسْتام عنه.\nوهو: مَخْلَد -بفتح أوَّله وسكون الخاء المعجمة وفتح اللَّام بعدها دال مهملة- ابن يزيد القُرشي الحرَّانِي، ت / ١٩٣ هـ.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) سعيد بن إِياسٍ الجُرَيْرِي -بضَمِّ الجيم، مصغَّر-.\n(^٥) يزيد بن عبد الله بن الشِّخِّير.\n(^٦) أخرجه مسلمٌ في كتاب الحج -باب جَوَازِ التَّمَتُّع (٢/ ٨٩٨، ح ١٦٦) عن إسحاق بن إبراهيم، ومحمد بن حاتم، كلاهما عن وكيعٍ، عن سُفيَانَ الثوري بِهَذا الإسناد، =\n⦗٤٤٣⦘ = مُقْتَصِرا على قوله: \"ارتأى رجلٌ برأيِه ما شاء، يعني عُمَر\"، وعن زُهيرِ بن حرب، عن إسماعيل بن إبراهيم، عن الجرُيري بِنحْو لفظ المصنِّف، ومتابعة وكيع لمخلد بن يزيد راوي الحديث عند أبي عوانة دالَّة على ضبطه الحديث وعدم وهمه فيه.\nمن فوائد الاستخراج:\n• تمييزُ سُفيان، وأنَّه الثوري.\n• روايةُ حَدِيْثِ سُفيانَ الثوري بِلفظٍ أتم.","vol":"9","page":442},{"text":"٣٨٣٣ - حدَّثنا سَعْدان بن يزيد، وعمار بن رجاء، قالا: حدَّثنا يزيد بن هارون، أخبرنا الجُرَيْرِي (^١)، عن أبِىِ العَلَاء بن الشِّخِّير، عن مُطَرِّف، عن عمرانَ بن حُصَيْن: واعلمْ \"أنَّ رسول الله ﷺ قدْ أَعْمَرَ طائِفةً من أهلِه في عشْرٍ من ذي الحِجَّة، ثُمَّ لَمْ تَنْزِلْ آيةٌ (تَنْسَخُهَا) (^٢)، ولَمْ يَنْهَ عنْهَا النَّبِيّ ﷺ حتَّى مضَى لِوَجْهِه\" (^٣).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر تخريج ح/ ٣٨٣٢.\n(^٢) تصَحَّف في نُسْخَة (م) إلى \"نَسَخَها\"، واللَّفظ الصَّواب الأقربُ إلى المنسُوخ \"تَنْسَخُها\"، فإنَّها جملةٌ فعلية في محل رفع صفةٌ لـ \"آيةٌ\"، وإنَّما لَزِمَ مجيئُ الفِعلِ على صيغةِ المضارع لأنَّ النَّسْخ يَعقُب نُزول الآية، فهو يقعُ فيما يُسْتَقبلُ من الزمَّان بالنِّسبةِ إلى نُزولِ الآية، وفي لفظ مسلم (٢/ ٨٩٨): \"تَنْسَخُ ذلِك\".\n(^٣) انظر تخريج ح / ٣٨٣٢.","vol":"9","page":443},{"text":"٣٨٣٤ - حدَّثنا سعيد بن مسعود، حدَّثنا روح بن عبادة (^١)، حدَّثنا\n⦗٤٤٤⦘ شُعْبَة، عن مُسْلِم القُرِّي (^٢)، قال: سألتُ ابن عبَّاس عن مُتعةِ الحجِّ فَرَخَّصَ فيها، وكان ابن الزُّبير يَنهى عنها فقال: هذه أمُّ ابنِ الزُّبير تُحَدِّثُ عن رسول الله ﷺ أنَّه رَخَّصَ فِيْهَا فادْخُلوا عَلَيْها فَاسالُوهَا، قال: فَدَخَلْنَا عَلَيْها، فإذَا امرأةٌ ضَخْمَةٌ قالتْ: \"قدْ رخَّصَ رسول الله ﷺ فِيْهَا\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) مسلِم بن مِخراق البصري.\n(^٣) أخرجه مسلم في كتاب الحج -باب في متعة الحج (٢/ ٩٠٩، ح ١٩٤) عن محمد بن حاتم، عن روح بن عُبادة به، وتقدَّم إخراج المصنِّف عن شُعبةَ بطرُقٍ مختلفة بهذا الإسناد حديثَ إهلالِ النَّبِيّ ﷺ بعمرةٍ، وإهلالِ أصحابه بحجٍّ، وأنَّ من كان من أصحابِه لم يسُوقوا الهدي حَلُّوا، وأما الذين سَاقُوا الهدْيَ فلمْ يحِلُّوا حتَّى كان يومُ النَّحر، ولَيْسَ فيها قِصَّة تحديثِ أسماء أُمِّ ابن الزُّبير ﵂ عن رسول الله ﷺ التَّرخيص في متعة الحج، وقد عدَّ الحافظُ ابن حَجَر كُلَّ ذلك حديثًا واحدًا.\nانظر: ح / ٣٧٩٩، ٣٨٠٠، ٣٨٠١، إتحاف المهرة (٨/ ٦٧).","vol":"9","page":443},{"text":"٣٨٣٥ - حدَّثنا أبو إسحاق الوَكِيْعِي (^١)، حدَّثنا إبْرَاهِيمُ بن الحَجَّاج، حدَّثنا عبد الواحد بن زِيَاد (^٢)، حدَّثنا عَاصِم الأَحْوَل، عن أبِي نَضْرَة قال:\n⦗٤٤٥⦘ كنتُ عند جابرِ بن عبد الله فأَتَاه آتٍ فقال: إنَّ ابنَ عبّاس وابنَ الزُّبير اختلفا [في] (^٣) المُتْعَتين، فقال جابر: \"فعلْنَاهُما مع رسول الله ﷺ\" ثُمَّ نهانا عنها عمرُ ﵁ فلمْ نَعُدْ لَهُمَا (^٤).\n_________\n(^١) هو: إبراهيم بن أحمد بن عمر بن حفص بن جهم بن واقد، مولى حذيفة بن اليمان، أبو إسحاق الفارِض، ت/ ٢٨٩، وثَّقه الدارقطني.\nانظر: سؤالات الحاكم للدارقطني (ص ١٠١)، تاريخ بغداد للخطيب (٦/ ٥)، تاريخ الإسلام للذهبي (٢١/ ٩٩ - ١٠٠).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقوفين سقط من نُسخة (م).\n(^٤) أخرجه مسلم في كتاب الحج -باب التَّقصير في العُمرة (٢/ ٩١٤، ح ٢١٢)، وفي كتاب النكاح -باب نكاح المتعة. . . (٢/ ١٠٢٣، ح ١٧) عن حامد بن عُمَر البَكْرَاوي، عن عبد الواحد به.\nمن فوائد الاستخراج: بيان أنَّ عاصِمًا هو الأحْوَل، وقد جاء في صحيح مسلم مُهْمَلًا.","vol":"9","page":444},{"text":"٣٨٣٦ - حدَّثنا أبو المُثَنَّى (^١)، حدَّثنا أبِي (^٢)، حدَّثنا أبِي (^٣)، حدَّثنا شُعبة، عن عاصِم (^٤)، [ح و] (^٥) حدَّثنا (الصغاني) (^٦)، وأبو أمية قالا: حدَّثنا أحمد بن إسحاق (^٧)، حدَّثنا حمَّاد بن سَلَمة، عن عاصِم الأحْوَل، عن\n⦗٤٤٦⦘ أبِي نَضْرَة، عن جابر قال: \"تَمَتَّعْنَا على عَهدِ النَّبِيّ ﷺ (مُتْعَتَيْنِ) (^٨) فنَهانا عنها عمرُ فانْتَهَينا (^٩).\nرواه حمَّاد بن زيد، عن عاصِم (^١٠).\n_________\n(^١) هو: معاذ بن المثنَّى بن معاذ بن معاذ العنْبَري.\n(^٢) المثنى بن معاذ.\n(^٣) معاذ بن معاذ بن نصر العَنْبَرِي.\n(^٤) موضع الالتقاء مع مسلم في الإسنادين، انظر ح / ٣٨٣٥.\n(^٥) ما بين المعقُوفين سقط من نسخة (م)، واستدركتُه من إتحاف المهرة (٣/ ٥٧٤).\n(^٦) ما بين القوسين تصحَّف في نسخة (م) إلى \"السلحاني\" والتصويب من المرجع السابق.\n(^٧) ابن زيد بن عبد الله بن أبي إسحاق الحضرمي.\n(^٨) تصحَّف في نسخة (م) إلى \"متمتعين\".\n(^٩) انظر تخريج ح / ٣٨٣٥، وتقدّم إخراج المصنِّف للحديثِ من طُرقٍ عن قتادة عن أبي نضرةَ عن جابر بن عبد الله ﵁، انظر ح / ٣٨١٢، ٣٨١٣، ٣٨١٤.\nمن فوائد الاستخراج:\n• زِيادةُ طَرِيْقين عن عاصم الأحول: طريق شعبة، وطريق حمَّاد بن سَلَمة.\n• بيان أن عاصمًا هو الأحول، بينما جاء مهملا عند مسلم.\n(^١٠) لم أقِف على طريق حمَّاد بن زيد عن عاصم في المصادِر الحديثية.","vol":"9","page":445},{"text":"الرموز الخاصة بالمجلد التاسع والعاشر\n• ت / = تُوفِّي، والعددُ بعد الخطِّ المائل هو عددُ السَّنة الهجريَّة.\n• ح في المتن = علامة التحويل، وح / في الحاشية = رقم الحديث.\n• ت في الحاشية = الترجمة.\n• - م- في المتن = الحديث مكرَّر تقدم إخراج المصنف له.\n• ص = الصفحة.\n• م ٣ في الحاشية: الجزء الثالث من نسخة دار الكُتب المصريَّة.\n• (* *): الهلالان ذا نجمين داخليين وضعتُ بينهما ما سقطَ من نُسخة الأصل واستدركَهُ النَّاسخُ في الهامش.\n• * *، النَّجمان، وضعتُ بينهما ما أردتُ التعليق عليه من الأصل.","vol":"10","page":4},{"text":"<span data-type='title' id=toc-591>بابُ بَيَانِ الإباحةِ لِلْمُحرِم أن يُهِلَّ كإهلالِ منْ تَقَدَّمه في الإحرامِ من غيرِ أنْ يعلمَ بِمَا أهَلَّ، والدليلُ على أنَّ المُهلَّ بِه إذا لم يكنْ معَه الهديُ وكانَ المقْتَدَى بِه ساقَ الهديَ أنَّ عليهِ أنْ يَجْعَلَها عمْرَةً، ثُم يُهلَّ بِالحجِّ يَوم التَّرْوِية، وأنه إِنْ كان مَعَه الهديُ ثبتَ على إحرامِه وأهَدى بِإهلالِه، وعلى أنَّه إنْ ساقَ الهدْيَ ولم يَكُنْ المقتدَى [به سَاقَه] (^١) لَمْ يَقْتَدَ بِه وثبتَ على إحرامِه، وبيانُ مَنْزِلِ النَّبِيّ ﷺ بِمكَّةَ في مقامِه بِها</span>\n_________\n(^١) ما بين المعقُوفين سقط من نسخة (م)، والسِّياق يدلُّ عليه.","vol":"10","page":5},{"text":"٣٨٣٧ - حدَّثنا عبد الله بن محمد بن عمرو الغزِّي، حدَّثنا الفِرْيابي، ح.\nوحدَّثنا أبو أمية، حدَّثنا قبيصة قالا: حدَّثنا سُفيانَ (^١)، عن قَيْسِ ابن مسلم، عن طارقِ بن شِهاب، عن أبي موسى الأشْعري قال: بعثني رسول الله ﷺ إلى قومِ باليمنِ فجئتُ وهو بالبَطْحَاءِ فقال: \"بِمَ أهلَلْتَ؟ \" قلتُ: كإهلالِ النَّبِيّ ﷺ، قال: \"هلْ معكَ من هدْيٍ؟ \" قلتُ: لا، \"فأمرَنِي فطُفتُ بِالبيتِ وبالصَّفا والمَرْوَة، ثُمَّ أَمَرَني فَأَحْلَلْتُ\" فأتيتُ امرأةً من قومِي فمشطتْنِي أو غسلتْ رأسِي، قال:\n⦗٦⦘ فأفتَيْتُ النَّاسَ بذلِك في إمارةِ أبِي بكرٍ وعُمرَ ﵄، قال: فجاء رجلٌ فَسَارَّنِي وأنا بالمَوْسِمِ فقال: إنَّك لا تدري ما أحدثَ أميرُ المُؤْمِنِين في شأنِ النُّسُكِ؟ فقلتُ: يا أيُّها النَّاس من أفتيناهُ فَلْيَتَّئِدْ، هذا أميرُ المُؤمِنِين عُمرُ عليكم قادمٌ فَبِه فَأْتَمُّوا، قال: فَقَدِم عمرُ، فقلتُ: ماذا أحدثْتَ في شأنِ النُّسُكِ؟ [قال] (^٢): \"إنْ تَأْخُذْ بِكِتَابِ الله فإنَّه يأمُر بالتَّمامِ فإنَّ الله ﵎ قال: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ (^٣) وإنْ تأخُذْ بِسُنَّةِ رسول الله ﷺ فإنَّه لَمْ يَحِلَّ حتَّى نَحَرَ الهَدْيَ\" (^٤).\n_________\n(^١) الثوري، وهو موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من متن صحيح مسلم (٢/ ٨٩٥)، والسِّياق يدُلُّ على السَّقط أيضًا.\n(^٣) سورة البقرة، الآية رقم: ١٩٦.\n(^٤) أخرجَه مسلمٌ في كتاب الحجِّ -باب في نكاح التحلُّلِ من الإحرام والأمرِ بالتَّمام (٢/ ٨٩٥، ح ١٥٥) عن محمد بن المثنى، عن عبد الرحمن بن مهدي، وأخرجه البُخاري في كتاب الحج -باب من أهلَّ في زمنِ النَّبِيّ ﷺ كإهلالِ النَّبِيّ ﷺ (ص ٢٥٢، ح ١٥٥٩) عن محمد بن يوسف كلاهما عن سفيان الثوري به، وسبقَ أن أخرجه المصنِّفُ (ح / ٣٨١٥) من طرُقٍ عديدة عن شُعبة عن قيس بن مسلم به.\nمن فوائد الاستخراج:\n• ذكر نسبة أبي موسى ﵁ \"الأشعري\".\n• زيادة طريقين عن سفيان الثوري.\n• تساوي عدد رجال إسنادي المصنِّف مع إسناد مسلم، وهذا \"مساواة\".","vol":"10","page":5},{"text":"٣٨٣٨ - حدَّثنا إبراهيمُ الصَّوَّاف بالكُوفَة (^١)، حدَّثنا إِبْرَاهِيم ابن (عِيْسَى) (^٢) [¬*]، حدَّثنا حُمَيْد الرُّؤَاسِي (^٣)، عن أبيه (^٤)، عن قَيْسِ ابن مُسْلم (^٥)، عن طَارقِ بن شِهاب، بإسناده نحوه بطُولِه.\n_________\n(^١) هو: إبراهيم بن إسحاق أبو إسحاق الصَّوَّاف.\nوثَّقه الدَّارَقُطْنِي، وذكره ابن حِبَّان في الثقات.\nانظر: سُؤَالات الحاكم للدارقطني (١٠١، ح ٥٠)، الثقات لابن حبَّان (٨/ ٨٥).\n(^٢) ما بين القَوْسَين تصحَّف في نسخة (م) \"عبيس\"، والتَّصوِيب من إتحافِ المهرة (١٠/ ٣٤)، والراوي إبراهيم بن عيسى لم أتمكَّن من تعيينه، ويحتمل أن يكون هو: إبراهيم بن عيسى الخلَّال أبو إسحاق البصري، الذي سمع منه أبو حاتم الرازي في ٢١٤ هـ، أو يكون إبراهيم بن عيسى الزَّاهِد، الذي كان عِنْده عن أبي داود وشَبَابَة، وتُوفِّي سنة ٢٤٧ هـ.\nانظر: الجرح والتعديل (٢/ ١١٦)، طبقاتُ المحدثين بأصْبَهان (٢/ ٣٤١).\n(^٣) هو: حُميد بن عبد الرحمن بن حميد بن عبد الرحمن الرُؤاسي، أبو عوف الكوفي.\n(^٤) عبد الرحمن بن حميد بن عبد الرحمن الرُؤاسي الكوفي.\nانظر: تهذيب الكمال (٧/ ٣٧٥، ١٧/ ٧).\n(^٥) موضِع الالتقاء مع مسلم، انظر ح / ٣٨٣٧.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا هنا وفي مطبوعة إتحاف المهرة (١٢٢٢٦)، وفي النسخة الخطية التي بخط سبط ابن حجر للإتحاف (٦/ ق ١١٩/ ب): عيسى أو عبس، وهي منقولة عن نسخة السخاوي الآتي ذكرها، أما مطبوعة دار المعرفة (٢/ ٣٤٦) (٣٣٧٨) ففيها: عبيس، ولعله هو الأصواب، وهي كذلك في الأصل الخطي المحفوظ بدار الكتب المصرية (٣/ ق ٢٧/ أ) غير منقوطة، وكذا في نسخة السخاوي من إتحاف المهرة المحفوظة بمكتبة مراد ملا (٣/ ق ٢٨٨/ ب)، ولم أقف على ترجمة لهذا الراوي.","vol":"10","page":7},{"text":"٣٨٣٩ - حدَّثنا إسحاق بن (سيَّار) (^١)، حدَّثنا معلَّى بن أسد، حدَّثنا عبد الواحد (^٢)، حدَّثنا أيُّوب بن عائِذِ بن مُدْلِج (^٣)، حدَّثنا قيسُ\n⦗٨⦘ ابن مسلم (^٤)، عن طارق بن شهاب قال: أخبرني أبو موسى الأشعري قال: بعثني رسول الله ﷺ إلى قومي باليمن فجِئْتُ رسول الله ﷺ وهو مُنِيْخٌ بالأبْطَحِ فسَلَّمْتُ عليه فقال: \"أحجَجتَ يا عبد الله بن قَيسٍ؟ \" فقلت: نعم يا رسول الله، قال: \"كيف قلتَ؟ \" قال: قلت: لبَّيْك إهلالًا كإهلال النَّبِيّ ﷺ، أو كما قال، فقال: \"سُقتَ معك هديًا؟ \" قلتُ: لا، وذكر الحديث (^٥).\nرواه عبد الصمد بن مَهْدِيّ، عن سليم بن حيَّان، عن مروانَ الأصفر، عن أنس بن مالك أن عليًّا ﵁ قدِم من اليمن فقال له النَّبِيّ ﷺ \" (بِمَ) (^٦) أهللتَ؟ \" قال: أهللتُ إهلالَ النَّبِيّ ﷺ،\n⦗٩⦘ قال: \"لوْ [لَا] (^٧) أنَّ معِي الهديَ لأحلَلْتُ\" (^٨).\n_________\n(^١) ما بين القوسين تصحَّف في نسخة (م) إلى \"سنان\"، والتصويب من إتحاف المهرة (١٠/ ٣٤).\n(^٢) هو: عبد الواحد بن زِياد العَبْدِي مولاهُم، البصري.\n(^٣) الطَّائي البُحْتُري -بضم الباء المنقوطة وسكون الحاء المهملة وضم التَّاء المنقوطة =\n⦗٨⦘ = بنقطتين من فوق والراء المهملة- الكُوفي.\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٣٨.\n(^٥) أخرجه البُخاري في كتاب المغازي -باب بعث أبي موسى ومعاذ إلى اليمن قبل حجَّة الوداع (ص ٧٣٦، ح ٤٣٤٦) عن عباس بن الوليد، عن عبد الواحد بن زياد به.\nمن فوائد الاستخراج: ذكر نسبة أبي موسى: \"الأشْعريّ\"، وقد جاء اسمه مهملا عند مسلم.\n(^٦) ما بين القوسين تصحَّف في نسخة (م) إلى \"بما\"، فإن \"ما\" الاستفهامية إذا سبقت بحرف جر وجب حذف ألفها، مثل قوله: ﴿فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ﴾ سورة النمل: ٣٥.\nانظر: أوضح المسالك (٤/ ٣٤٩)، همع الهوامع في شرح جمع الجوامع (٢/ ٣٩٦)، موصل الطلاب إلى قواعد الإعراب (ص ١٤٩).\n(^٧) ما بين المعقُوفين سقط من نسخة (م)، واستدركتُه من أحاديث الباب، ولفظ مسلم (٢/ ٩١٤).\n(^٨) وصلَهُ الإمام مسلم في صحيحه في كتاب الحج -باب إهلال النَّبِيّ ﷺ وهديه (٢/ ٩١٤، ح ٢١٣) عن حجَّاج بن الشَّاعر، وأخرجه البخاري في كتاب الحجِّ- باب من أهل في زمن النَّبِيّ ﷺ كإهلال النَّبِيّ ﷺ (ص ٢٥٢، ح ١٥٥٨) عن الحسن بن عليٍّ الخلَّال، كلاهما عن عبد الصمد بن عبد الوارث به، غيرَ أنَّ مسلما أحال لفظ عبد الصمد على حديث عبد الرحمن بن مهدي قبله، ولَفظُ حديث أبي عوانة مثل لفظ مسلم من طريق ابن مهديِّ.","vol":"10","page":7},{"text":"٣٨٤٠ - حدَّثنا يوسف بن مُسَلَّم، وأبو حميد، قالا: حدَّثنا حجَّاج بن محمد، عن ابن جُريج قال: أخبرني جَعفر بن محمد (^١)، عن أبيه، عن جابر بن عبد الله قال: وقدِم عليٌّ بن أبي طالب -كرَّم الله وجْهَه- من اليَمن (^٢)، فوجدَ فاطمةَ ﵍ عليها ثيَابٌ صِبْغٍ فأنْكَره عليٌّ فقالتْ: إنَّ أبي ﷺ أمرنِي به، فذهبَ عليٌّ إلى النَّبِيّ ﷺ فسأله\n⦗١٠⦘ فقال: أنَا أمرتُها، فقال النَّبِيّ ﷺ: \"بِماذا أهلَلْتَ؟ \" قال عليٌّ: قلت: اللَّهُمَّ إنِّي أُهِلُّ بِما أَهَلَّ به رسولُك، فقال: \"إنَّ معي الهديَ فلا تَحْلِلْ، فإنِّي لَو اسْتَقْبَلْتُ من أمري ما استدْبَرْتُ ما أَهْدَيْتُ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) لعلَّ الجملة التي بين الشَّرطتين من تصرُّف الناسخ، فإني لم أعهد المصنِّف على استعمالها في باقي كتابه حسب النُّسخ الأخرى للكِتاب، وإنما استُخدِمت في ثلاثة مواضع في نسخة دار الكتب المصرية.\nانظر ح / ٤٠٨٢، وانظر كتاب الجهاد، حديث رقم ٧٩٦٢ في الجُزء الذي قام بتحقيقه الشيخ الدكتور رباح بن رضيمان العنزي في رسالته لنيل درجة الماجستير.\n(^٣) هذا جزء من حديث جابر ﵁ الطويل في الحج، وقد فرَّقه أبو عوانة في مواضع كثيرة، وأخرجه مسلم مطوَّلا في كتاب الحجِّ -باب حجَّة النَّبِيّ ﷺ (٢/ ٨٨٦، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، جميعًا عن حاتم، عن جعفر بن محمد به، وفي الباب نفسه (٢/ ٨٩٢، ح ١٤٨) عن عمر بن حفص ابن غياث، عن أبيه، عن جعفر بن محمد بهذا الإسناد، محيلا من حديثه على حديث حاتِم بن إسماعيل قبله، وقال: \"وزاد في الحديث: وكانت العربُ يدفع بهم أبو سيَّارة، على حمار عُريٍ، فلمَّا أجاز رسول الله ﷺ من المزدلفة بالمشعر الحرام، لم تشكَّ قريشٌ أنَّه سيقتَصِرُ عليه ويكون منْزلُه ثَمَّ، فأجازَ ولم يَعرِضْ له حتى أتى عرفات فَنَزل\".\nمن فوائد الاستخراج:\n• أورد أبو عوانة الحديث في باب غير الباب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث.\n• رواية المصنف من طريق حجَّاج عن ابن جريج، وقد وصف حجَّاج بأنه أثبت الناس فيه، كذا ابن جريج أوثقُ وأثبتُ من حاتِم بن إسماعيل، فالأخير \"صدوق يهم\" كما قال الحافظ ابن حجر.\nانظر: تهذيب الكمال (٥/ ٤٥٥)، تقريب التهذيب (ت ١٠٩٧).","vol":"10","page":9},{"text":"٣٨٤١ - حدَّثنا عبد الصمد بن الفضل، حدَّثنا مكِّي، عن ابن\n⦗١١⦘ جُريج قال: حدَّثني جَعْفر بن مُحمَّد (^١)، أنَّ أباه حدَّثه، أنَّه سمع جابرَ ابن عبد الله يُحَدِّث: \"أنَّ النَّبِيّ ﷺ أهدى في حجَّتِه مائة بَدَنَةٍ، وأمرنِي من كل بدنةٍ بَبَضْعَةٍ فجُعِلتْ في القُدُور فأكلَا من لحمِها وشَرِبا من مَرَقِها\" \"وأنَّ النَّبِيّ ﷺ ساقَ في حجَّتِه هدْيًا فَنَحَرَ بِيدِه ثلاثًا وسِتِّينَ، وأمرَ عليَّ بن أبي طالبٍ ﵁ فنَحرَ ما بقِي، وساقَ له عليٌّ هدْيًا فكانَ جميعُ ذلِكَ مائةَ بَدَنَةٍ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر ح / ٣٨٤٠.\n(^٢) من فوائد الاستخراج: في حديث المصنِّف زيادةٌ صحيحة لم تردْ عند صاحب الأصل، وهي قوله: \"فكانَ جميعُ ذلِك مِائةَ بَدَنةٍ\"، أخرجها البُخاري في كتاب الحج -باب يُتَصَدَّقُ بِجِلَال البُدن (ص ٢٧٧) بإسناده عن عليٍّ ﵁، وأخرجها النسائي في الكبرى (٢/ ٤٥٤) عن علي بن حجر، عن إسماعيل، عن جعفر ابن محمد به.","vol":"10","page":10},{"text":"٣٨٤٢ - م- حدَّثنا أبو عبيد الله، حدَّثنا عمِّي، قال: أخبرِني عمرو، عن أبِي الأسْودِ، أن عبد الله مولَى أسماء ابنة أبي بكرٍ حدثه، أنَّه كانَ مَعَ أسماءٍ، كُلَّمَا مَرَّتْ بِالحُجُون تقولُ: \"صلَّى الله على رسولِه، لقدْ نزلْنا معه هَاهُنا ونحنُ يومئِذٍ خِفَافُ الحَقائِبِ\" وذكر الحديث (^١).\n_________\n(^١) هذا الحديث مُكرَّرٌ إسنادًا ومتنًا تقدَّم برقم: (٣٧٦٧)، ومن عادة المصنِّف تكرارُ الحديثِ إذا ضاق عليه مخرجُ الحديث واحتاج إليه في باب آخر لاستنباط مسائِل فقهية، وقد يورده من طريق الإمام مسلم نفْسِه، أو يُعَلِّق إسنادَه.","vol":"10","page":11},{"text":"<span data-type='title' id=toc-592>بابُ ذكرِ الخبر المبَيِّن أنَّ القَارِن إذَا قدِم مكَّة طافَ بِالبيتِ وبالصَّفا والمرْوَةِ طَوَافًا واحدًا، ويَكْفِيْهِ هذا الطوَافُ لِحَجَّةٍ وعمْرَةٍ وَيَنْحَرُ ويَحْلِقُ يَوْمَ النَّحرِ ويَكْفِيْه طَوَافُه الأَوَّلُ </span>(^١)\n_________\n(^١) يظهرُ من كلامِ المصنِّف ﵀ أَنَّ أحاديث الباب تدلُّ على أنَّ القَارنَ يكفِيه طوافٌ واحد، وسعيٌ واحد، فإن قدِم القَارنُ مكَّة وطاف بالبيت وسعى بين الصفا والمروة، كفاه ذلك عن طواف الحجِّ والعُمرة، ويُغنيه طوافُه الأول عن طواف الإفاضة، ولكنِّي لم أقف على أحدٍ ذهب هذا المذهب أو شرح الحديث بهذا المعنى، اللهمَّ إلا ما نسبه الحافظ ابن عبد البر (الاستذكار ١٢/ ٨٥) إلى الإمام مالك ﵀ قوله: \". . أنَّ طواف الدخول إذا وصل بالسَّعي يجزي عن طواف الإفاضة لمن تركه جاهلا أو لسنة، ولم يؤده حتى رجع إلى بلده، وعليه الهدي\"، مستدلا للإمام مالك بحديث ابن عمر ﵄ أعلاه، ثم قال عقبه: \"ولا أعلم أحدا قاله غير مالك ومن اتبعه من أصحابه\".\nولعلَّ المصنِّف الحافظ أبا عوانة لا يرى هذا الرأيَ أيضًا، فإنِّي عهدتُّه يعقد ترجمة الباب على ما يوهمه ظاهرُ أحاديث البابِ فيذكرُ المسائِل التي يمكن استنباطُها من ظاهِر الأحَادِيث في تَرْجَمَةِ الباب، ويعقب ذلك الباب بباب آخر يذكر فيها مسائل مستنبطة تخالف مسائل الباب المتقدِّم، وهنالك احتمال آخر، وهو أن يكون المقصود من قوله: \"ويكفيه هذا الطواف. . ويكفيه طَوافُه الأوَّل\"، السعيَ بين الصفا والمروة فقط، وعلى هذا يرتفِع الإشكال، كما يدلُّ على ذلك حديث جابر الآتي ح / ٤١٣٨، ٤١٣٩. =\n⦗١٣⦘ = قال النَّووي في شرحه على مسلم (٢/ ٤١٩ - ٤٢٠): \"هذا الطواف هو طواف الإفاضة، وهو ركن من أركان الحجِّ بإجماع المسلمين … وشرطه أن يكون بعد الوقوف بعرفات، حتى لو طاف للإفاضة بعد نصف ليلة النَّحر قبل الوقوف، ثم أسرع إلى عرفات فوقف قبل الفجر، لم يصح طوافه لأنَّه قدَّمه على الوُقوف\".","vol":"10","page":12},{"text":"٣٨٤٣ - حدَّثنا عبد الله بن محمد بن شاكر العَنْبَرِي، حدَّثنا أبو أُسَامة (^١)، حدَّثنا عبيد الله (^٢)، حدَّثَنِي نافع، أن عبد الله بن عبد الله (وسالِمًا) (^٣) كَلَّما عبد الله بن عمر حين نزلَ الحجّاج لَيَاليَ ابنِ الزُّبير قبل أن يُقتل، قالا: لا يَضُرُّك ألًا تَحُجَّ العام مخافةَ أن يُحالَ بينك وبين البيت، قال: قد \"خرجْنا معَ رسول الله ﷺ مُعتمِرين فحَالَ كُفَّارُ قريْشٍ دون البيتِ\" (^٤)، فَنَحَرَ رسول الله ﷺ هدْيَه وحلقَ رأْسَه\" ثُمَّ رَجَع، قال: فأُشْهِدكم أنِّي قد أوجبْتُ عمرة، فإنْ خُلِّيَ بيني وبين\n⦗١٤⦘ البيت طُفْتُ، وإنْ حِيْلَ بينِي وبينَه فعلتُ كما فعلَ رسول الله ﷺ معه، فأهلَّ بالعُمرة من ذي الحُليفة ثُمَّ لسَار، فقال: إنَّما شأنُهما واحِدٌ، أُشْهِدُكم أنِّي قدْ أوجَبْتُ حجًّا مع عُمرتِي قال نَافعٌ: فطافَ لهما طوافًا واحِدًا، ثُمَّ لَم يَحِلَّ منهما حتَّى حَلَّ يوم النَّحر، وأهْدَى وكان يقولُ: من جمعَ العُمرةَ والحجَّ فأهلَّ بِهِمَا جميعًا فلا يَحِلُّ حتَّى يَحِلَّ مِنْهُما جميعًا يوم النَّحر (^٥).\n_________\n(^١) حمَّاد بن أسامة الكوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"بن سالم\"، والتصويب من صحيح مسلم (٢/ ٩٠٣)، وورد هكذا في مصادر حديثية أخرى.\nانظر: السنن الكبرى للنسائى (٢/ ٣٨٠)، سنن الدارمي (٢/ ٨٤)، مستخرج أبي نعيم (٣/ ٣٢٩)، السنن الكبرى للبيهقي (٥/ ١٠٧).\n(^٤) في نسخة (م) \"النحر\"، وهو تصحيف، لأني لم أقف في المصادر التي أخرجت\nالحديث على لفظة \"النحر\" في هذا الموضع من الحديث، بل في كلها لفظ \"البيت\"، ولأنَّ كفار قريش حالت بينه وبين البيت ولم يَحُولوا بينه وبين النحر.\n(^٥) أخرجه مسلم في كتاب الحج -باب بيان جواز التحلل بالإحصار وجواز القرآن (٢/ ٩٠٣ ح ١٨١) عن محمد بن المثنى، عن يحيى القطان، وفي الباب نفسه مختصرا (٢/ ٩٠٤ ح …) عن ابن نمير، عن أبيه، وأخرجه البخاري مختصرا أيضا في كتاب المغازي -باب غزوة الحديبية (ص ٧١٠، ح ٤١٨٤) عن مسدد، عن يحيى القطان، كلاهما عن عبيد الله بن عمر به، وفي اللفظ الأول لمسلم زيادة على ما في لفظ أبي عوانة: \"ثم تلا: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١].\nمن فوائد الاستخراج:\n• تساوي الإسنادين، وهذا علو نسبي.\n• فائدة تاريخية، وهي الإشارة إلى مقتل ابن الزبير ﵁.","vol":"10","page":13},{"text":"٣٨٤٤ - حدَّثنا ابن شبابان، حدَّثنا محمد بن يحيى بن أبي عمر، حدَّثنا هِشام بن سُليمان (^١)، عن ابن جُريج قال: حدثني موسى بن عقبة،\n⦗١٥⦘ وعبيد الله بن عمر (^٢)، عن نافع، أن ابن عمر أراد الحج زمن الحجَّاج مع ابن الزُّبير فقيل له: إنَّ النَّاس كائِنٌ بينهم، وأنا أخاف أنْ يَصُدُّوك، فقال: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٣)، إذا نَصْنَعُ كما صَنَعَ\n⦗١٦⦘ رسول الله ﷺ، أُشْهِدُكم أنِّي قد أوجَبْتُ عمرةً\" (^٤).\n_________\n(^١) هو: هشام بن سليمان بن عكرمة بن خالد المخزومي المكي (خت، م، ق).\nقال فيه أبو حاتم: \"مضطرب الحديث ومحله الصدق ما أرى بحديثه بأسا\"، وقال العُقيلي: \"هشام بن سليمان في حديثه عن غير ابن جريج وهم\".\n⦗١٥⦘ = قال الحافظ ابن رجب: \"قال مسلم في كتاب التمييز: \"عبد الرزاق وهشام ابن سليمان أكبر في ابن جريج من ابن عيينة، وعبد الله بن فروخ\"، وقال الجوزجاني: \"يروي عن ابن جريج عن عطاء غير حديث لم نجده عند الناس، أحاديثه معضلة\" ووثقه غيره وأثنى عليه ابن أبي مريم ثناء عظيما\".\nوقال الذهبي في تاريخ الإسلام: \"صدوق فيه أدنى شيء\"، وأورده في الكاشف وقال: \"صدوق\"، وذكره الميزان وقال: \"مشاه أبو حاتم … \".\nوقال الحافظ ابن حجر: \"مقبول\"، وأورده في لسان الميزان.\nقلتُ: يظهر من مجموع كلام الأئمة أنَّ هشاما جيد الحديث عن ابن جريج، وليِّن الحديث عن غيره، وحديثه هذا عن ابن جريج، ولم أقف على متابع لهشام في روايته الحديث عن ابن جريج بهذا الإسناد، كما إني لم أقف على كلام الإمام مسلم في كتابه \"التمييز\".\nانظر: الجرح والتعديل (٩/ ٦٢)، الضعفاء الكبير للعقيلي (٤/ ٣٣٨)، شرح علل الترمذي (٢/ ٦٨٣ - ٦٨٤)، تهذيب الكمال (٣٠/ ٢١١)، تاريخُ الإسلام (١٣/ ٤٣١)، الكاشف (٢/ ٣٣٦)، ميزان الاعتدال (٤/ ٢٩٩)، لسان الميزان (٧/ ٤١٨)، تقريب التهذيب (ت ٨٢١٢).\n(^٢) موضع الالتقاء مع مسلم إنْ صحَّ الإسناد، انظر ح / ٣٨٤٣.\n(^٣) سورة الأحزاب، الآية ٢١.\n(^٤) أخرجه البخاري في كتاب الحج -باب من اشترى هديه من الطريق وقلدها (ص ٢٧٦، ح ١٧٠٨) عن إبراهيم بن المنذر، عن أبي ضمرة عن موسى بن عقبة به، وأخرجه الفاكِهي في أخبار مكَّة (٢/ ٣٦٩) عن سَعيد بن عبد الرحمن المخزومي (ثقة) عن عبد المجيد بن عبد العزيز بن أبي رَوّاد (صدوق يخطئ) وهشام بن سُليمان، كلاهما عن ابن جريجٍ عن موسى بن عُقبة وعبيد الله بن عمر، عن نافع به.\nانظر: التقريب (ت ٢٥٩٠، و٤٦٦٠).\nمن فوائد الاستخراج: زيادة طريق موسى بن عقبة، وهي اختيار البخاري في صحيحه.","vol":"10","page":14},{"text":"٣٨٤٥ - حدَّثنا (عبدُ) (^١) الصَّمد بن الفضل، حدَّثنا مكِّي، عن ابن جُريج قال: وبلغني عن نافِع، أنَّ ابن عمر، أراد الحجَّ، فذكر الحديث (^٢).\n_________\n(^١) ما بين القوسين تصحَّف في نسخة (م) إلى \"الصمد\"، والتصويب من إتحاف المهرة (٩/ ٣٤٧).\n(^٢) هذا حديث منقطع الإسناد، ولعل الراوي الساقط هو: عبيد الله، أو موسى ابن عقبة، أو كلاهما، وانظر ح / ٣٨٤٣، ٣٨٤٤.","vol":"10","page":16},{"text":"٣٨٤٦ - حدثنا الربيع بن سُليمان، حدَّثنا شُعيب بن الليث، ح.\nوحدَّثنا الصغاني، حدَّثنا أبو النَّضر (^١)، حدَّثنا اللَّيث (^٢)، عن نَافع، أنَّ ابن عمر أراد الحجَّ عام نزل الحجَّاج بابن الزُّبير\n⦗١٧⦘ فقيل له: إنَّ النَّاس كائِنٌ بينهم، قال: فقال: وإنَّا نخاف أن يَصُدُّوك، فقال: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^٣) \"إذًا أصنعُ كما صنع رسول الله ﷺ\" إنِّي أشهدكم أنِّي قد أوجبت عمرةً، حتَّى إذا كان بظاهرِ البيداء قال: \"ما شأنُ الحجِّ والعمرة إلَّا واحد، أُشهِدكم أنّي قد أوجبتُ حجًّا مع عمرتِي، وأهدى هديًا اشتراهُ من قُدَيْدٍ (^٤)، فانطلق يُهِلُّ بهما جميعًا حتَّى قدِم مكَّة فطاف بالبيتِ والصَّفا والمروة ولم يَزِدْ على ذلك، ولم يَنْحَر، ولم يَحْلِق، ولم يُقَصِّر، ولم يَحْلِلْ من شَيءٍ أحْرَم منه، حتَّى إذا كان يومُ النَّحر فنحرَ وحلقَ، ثُمَّ رأى أنْ قد قَضَى طوافَ الحَجَّ والعُمرةَ بطوافِه الأَوَّل (^٥)، وقال: كذلك فعلَ رسول الله ﷺ\" (^٦).\n_________\n(^١) هاشم بن القاسم.\n(^٢) ابن سعد الفهمي المصري، موضع الالتقاء مع مسلم.\n(^٣) سورة الأحزاب، الآية ٢١.\n(^٤) قُدَيد: -بضم القاف وفتح الدال المهملة ومثناة تحتية وقال أخرى-: وادٍ فحلٌ من أودية الحِجَاز التهامية، يأخذ أعلى مساقط مياهه من حرة ذَرَّة فيُسَمَّى أعلاهُ سِتَارَة، وأسفله قُديدا، يقطعه الطريق من مكَّة إلى المدينة على نحو من ١٢٥ كيلا، ثمَّ يَصُبُّ في البحر عند القضيمة.\nانظر: معجم المعالم الجغرافية في السيرة النبوية (ص ٢٥٠).\n(^٥) قال الإمام أبو عبد الله الأُبِّي في إكمال إكمال المعلم (٣/ ٣٦٥): \"قوله: \"ورأى أنْ قد قَضى طوافَ الحَجَّ والعُمرةَ بطوافِه الأَوَّل\" يعني الطواف بين الصفا والمروة، وأما الطواف بالبيت، وهو طواف الإفاضة فهو كن، فلا يكتفى عنه بطواف القدوم في القران، ولا في الإفراد\".\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان جواز التحلل بالإحصار وجواز القران =\n⦗١٨⦘ = (٢/ ٩٠٤ ح ١٨٢) عن محمد بن رمح، وقتيبة، كلاهما عن الليث به.\nمن فوائد الاستخراج: على إسنادُ أبو عوانة علوًّا معنويًّا، حيث روى عن الليث من طريق \"شعيب بن الليث\" الثقة النبيل الفقيه ت / ١٩٩ هـ، بينما الراويان عن الليث في طريق الإمام مسلم هما:\nقتيبة بن سعيد ت /٢٤٠ هـ، ومحمد بن رمح بن مهاجر ٢٤٢ هـ، وقد تأخرا عن شعيب بن الليث المذكور وفاةً بأكثر من (٤٠) سنة، إضافة إلى كونه ابنَ الليث بن سعد، وولد الرجل أعلم بحديثه من غيره كما قال المحدثون في بعض الأبناء الذين رووا عن آبائهم.\nانظر: تقريب التهذيب (ت ٣١٠٣، ٦٢٠٣، ٦٥٩٩)، التحقيق في أحاديث الخلاف (٢/ ٣١٨)، نصب الراية (٤/ ٣٥٨).","vol":"10","page":16},{"text":"٣٨٤٧ - حدَّثنا أبو أمية، حدَّثنا أبو النُّعمان (^١)، حدَّثنا حمَّاد ابن زيد (^٢)، حدَّثنا أيُّوب، عن نافع قال: قال عبد الله بن عبد الله بن عمر لأبيه: أَقِم العامَ فإنِّي لا أرَاك إلَّا سَتُصَدُّ عن البيت، قال: إذًا أفعلُ كما فعل رسول الله ﷺ، قدْ كان لكم في رسول الله ﷺ أسوة حسنة، وأَنَا أُشْهِدكم أنِّي قَدْ أَوْجَبْتُ على نفسي العمرةَ، (وقال) (^٣): فأهلَّ بالعُمرة من الدَّار، قال: \"ثُمَّ خَرَجَ حتَّى إذَا كانَ بِالبَيْدَاءِ أهَلَّ بالحجِّ والعمرةِ\n⦗١٩⦘ وقال: هل سبيلُ الحجِّ والعُمرةِ إلا (واحدٌ) (^٤)، ثُمَّ اشترى الهدْيَ من قُدَيْدٍ، ثُمَّ قَدِمَ فطافَ لَهُمَا طَوَافًا واحِدًا، ولَمْ يَحِلَّ حتَّى حَلَّ منهما جَميعًا\" (^٥).\n_________\n(^١) محمد بن الفضل السَّدُوسِي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هكذا جاء اللفظ في نُسخة (م)، ومع ركاكتِه في السِّياق، فإنَّ القائِل هُنَا نَافِع مولى ابن عمر.\n(^٤) في نسخة (م) \"واحدا\"، وهو خطأ نحوي، \"فإنَّ الكلام إذا كان غير تامٌّ، وهو الذي لم يذكر فيه المستثنى منه؛ فلا عملَ لـ \"إِلَّا\" بَل يكونُ الحكم عند وجودها مثل عدمها ويُسَمَّى استثناء مُفْرَغًا وشرطه كون الكلام غير إيجاب وهو النَّفي، نحو .. الاستفهام الإنكاري نحو: ﴿فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ﴾ [الأحقاف: ٣٥].\nانظر أوضحُ المسالك (٢/ ٢٥٣).\n(^٥) أخرجه مسلم في كتاب الحج -باب بيان جواز التحلل بالإحصار وجواز القرآن (٢/ ٩٠٤، ح ١٨٣) عن أبي الرَّبيع الزهراني، وأبي كامل، عن حمَّاد، وعن زهير بن حرب، عن إسماعيل، كلاهما عن أيوب السّختياني به مقتصرا على الإشارة إلى القصة، وذكر قول ابن عمر: \"إذن أفعل كما فعل رسول الله ﷺ\" وأنَّه جاء في أوَّل الحديث في حديث أيوب.\nوأخرجه البخاري في كتاب الحج -باب من اشترى الهدي من الطريق (ص ٢٧٤، ح ١٦٩٣) عن أبي النعمان، عن حمَّاد به، وفي لفظه: \"وقد قال الله تعالى: ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ \" وهذا أصحّ.\nمن فوائد الاستخراج:\n• تقييد المهمل \"حمّاد\" وأنه ابن زيد.\n• تصريح حمّاد بن زيد بالتَّحديث عن أيُّوب.\n• ذكر لفظ أيوب السّختياني كاملا.","vol":"10","page":18},{"text":"٣٨٤٨ - حدَّثنا يُونَس، أخبرنا ابن وهب، ح.\nوحدَّثنا أبو إِسماعيل (^١)، (^٢) حدَّثنا القعنبي كلاهما، عن مالِك (^٣)، عن نافع، أنَّ ابن عمر خرج في الفتنة معتمرًا، وقال: \"إن صددت عن البيت صنعْنَا كما صنعْنا مع رسول الله ﷺ، فخرَجَ وأَهَلَّ بالعُمرةِ وسَارَ حتَّى إذا ظَهَرَ على البَيْدَاءِ الْتَفَتَ إلى أصحابِه، فقالَ: ما أمرُهُما إلَّا واحدٌ، أشهِدكم أنِّي قدْ أَوْجَبْتُ الحجَّ مع العُمرةِ، فخرج حتَّى إذا جاء البيتَ طاف بِهَ سَبْعًا، وطافَ بينَ الصَّفا والمَرْوَةِ سَبْعًا، لَمْ يَزِدْ عَليه ورأى أنَّه مُجْزِئٌ عنْه وأَهْدَى\" (^٤).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلمي.\n(^٢) جاء في هذا الموضع بين \"أبي إسماعيل\" وبين \"حدثنا القعنبي\" حرف الواو وحاء التحويل: \"ح و\" وهو خطأ، فإن أبا إسماعيل يرويه عن القعنبي، والقعنبي شيخ شيخِ أبي عوانة لا شيخه، والتصويب من إتحاف المهرة (٩/ ٢٨٩، ح ١١١٧٦).\n(^٣) موضع الالتقاء مع مسلم، والحديث في موطئه (٢/ ٤٧٨).\n(^٤) أخرجه مسلم في كتاب الحج -باب جواز التَّحَلُّل بالإحصار وجواز القران (٢/ ٩٠٣، ح ١٨٠) عن يحيى بن يحيى، وأخرجه البخاري في كتاب الحج -باب إذا احصر المعتمر (ص ٢٩١، ح ١٨٠٦) عن عبد الله بن يوسف، وفي باب من قال: ليس على بالمحصر دل (ص ٢٩٢، ح ١٨١٣) عن إسماعيل، وفي كتاب المغازي- باب غزوة الحديبية (ص ٧١٠، ح ٤١٨٣) عن قتيبة، أربعتهم عن مالك به.\nمن فوائد الاستخراج:\n• تساوي إسنادي المصنِّف مع إسناد مسلم، وهذا علوٌّ نسبي. =\n⦗٢١⦘ = • زيادة ثلاث طرق عن مالك.\n• إخراج أبي عوانة للحديث من طريق القعنبي عن مالك، وأخرجه مسلم من طريق يحيى بن يحيى، والقعنبي مقدم عليه في مالِك، ومن أثبت الناس فيه.","vol":"10","page":20},{"text":"٣٨٤٩ - حدثنا الربيع (^١)، حدَّثنا بِشر بن (بَكر) (^٢)، حدَّثنا الأوزاعي، حدَّثني محمَّد بن عَجْلان (^٣)، حدَّثَنِي نَافِع (^٤)، قال: خرج عبد الله ابن عمر في الفِتْنَةِ فأهَلَّ بعُمرة، وذكر نحوَه.\n_________\n(^١) ابن سُليمان.\n(^٢) ما بين القوسين تصحَّف في نسخة (م) إلى \"زكريا\"، والتصويب من إتحاف المهرة (٩/ ٣٣٢).\n(^٣) القرشي -مولاهم- أبو عبد الله المدني.\n(^٤) موضع الالتقاء مع مسلم، انظر الأحاديث السَّابقة في الباب.","vol":"10","page":21},{"text":"٣٨٥٠ - حدَّثنا الجُرْجَانِي (^١)، حدَّثنا عبد الرَّزَّاق، عن عبيد الله (^٢)، عن نافع، عن ابن عمر، \"أنَّه قَرَنَ بين الحجّ والعُمرة، فَطاف لهما بِالبيتِ، وبينَ الصَّفا والمَرْوَةِ طَوَافًا واحِدًا\" ثمَّ قال: \"هكذا فعلَ رسول الله ﷺ\" (^٣).\n_________\n(^١) هو الحسن بن يحيى بن الجَعْد أبو عَليّ الجُرْجَاني.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٤٣، ٣٨٤٤.\n(^٣) أخرجه الإمام أحمد في مسنده (٢/ ١٥١) عن عبد الرزاق، عن عبد العزيز ابن أبي رواد، وعبيد الله بن عمر، كلاهما عن نافع به.\nمن فوائد الاستخراج: =\n⦗٢٢⦘ = • تساوي عدد رجال إسناد أبي عوانة مع إسناد مسلم، (ح / ٣٨٤٣).\n• زاد أبو عوانة في هذا الباب على الإمام مسلم من طرق الحديث عن عبيد الله بن عمر ثلاثة طرق: طريق أبي أسامة حماد بن أسامة، وطريق ابن جريج، وطريق عبد الرزاق.","vol":"10","page":21},{"text":"<span data-type='title' id=toc-593>بابُ بيان الإِباحةِ لِلْمُهلِّ أنْ لا يذكرَ حجًّا ولا عمرةً إذا نوَى واحدًا منهما، والدليل على أن منْ لا ينوِي واحدًا منهما ونَوى الإحرام جعلَها عُمرةً، وأن المُعتمِر إذا طاف وحلَّ ثم أهلَّ بالحجِّ جازَ له أنْ لا يَطُوفَ لإِهْلالِه</span>","vol":"10","page":22},{"text":"٣٨٥١ - حدَّثنا يُوسف (^١)، وأبو حميد (^٢)، قالا: حدَّثنا حجَّاج (^٣)، ح.\nوحدَّثنا الحِمْيَرِيُّ (^٤)، وعبد الصمد، قالا: حدَّثنا مكِّي كلاهما، عن ابن جُريج قال: أخبرني يحيى بن سعيد (^٥)، أنَّ عمرةَ بنت عبد الرحمن أخبرتْه، عن عائشة أنهَّا قالتْ: \"خرجَ رسول الله ﷺ لخمسِ لَيالٍ بقِينَ من ذِي القَعْدةِ ولا نُرَى إلَّا الحجَّ، فلمَّا قدِمْنا أمرهُمُ النَّبِيّ ﷺ أنْ يَحِلُّوا إلَّا منْ\n⦗٢٣⦘ كانَ معه هَدْيٌ\" (^٦).\n_________\n(^١) هو: يوسف بن سعيد بن مُسَلَّم المِصَّيصِي.\n(^٢) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٣) ابن محمد الأعور.\n(^٤) هو: أحمد بن الحُبَاب بن حمزة الحِمْيَري النسَّابة، أبو بكر البلخي.\n(^٥) موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في كتاب الحج -باب بيان وجوه الإحرام … (٢/ ٨٧٦، ح ١٢٥) عن عبد الله بن مسلمة بن قعنب.\nوأخرجه البخاري في كتاب الحج -باب وما يأكل من البدن وما يتصدق (ص ٢٧٨، ح ١٧٢٠) عن خالد بن مخلد، كلاهما عن سليمان بن بلال التيمي، عن يحيى بن سعيد به.\nوزاد البخاري ومسلم: \"فدخل علينا يوم النحر بلحم بقر … \"، وقولَ القاسم ليحيى بن سعيد: \"أتتك والله بالحديث على وجهه\".\nومِنْ منهجِ أبي عوانة كما بُيِّنَ سابق تقطيعُ الأحاديث في الأبواب، فلم يذكر الزّيَادتين في هذا الموضع لمجيئها في طريق أخرى عن يحيى برقم / ٣٧٥٥.\nوسبق أن أخرج أبو عوانة حديث أبي حميد وعبد الصمد بن الفضل برقم: ٣٧٥٤، كما تقدم إخراجه الحديث من طرق عن يحيى بن سعيد الأنصاري عن عمرة به، انظر: ح / ٣٧٥١، ٣٧٥٢، ٣٧٥٣، ٣٧٥٤، ٣٧٥٥، ٣٧٥٦.\nمن فوائد الاستخراج: تقييد المهمل: \"عمرة\" بأنها \"بنت عبد الرحمن\".","vol":"10","page":22},{"text":"٣٨٥٢ - م- حدَّثنا الصغاني، حدَّثنا إسماعيل بن الخَلِيل، أخبرنا عليّ بن مُسْهِر، حدَّثنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: \"خرجْنا مع رسول الله ﷺ فأحلَلْنَا فَحَل الناس\" وذكرَ الحديث (^١).\n_________\n(^١) هذا الحديث جزء من حديث سبق إخراج المصنِّف له بهذا الإسناد برقم / ٣٧٤٦، ومن منهج المصنِّف تقطيع الأحاديث، ووضعها تحت تراجم أبواب تفصيلية تضم مسائل فقهية مستنبطة من تلك الأحاديث، انظر الحديث التالي مثالا آخر لتقطيع الأحاديث في الأبواب.","vol":"10","page":23},{"text":"٣٨٥٣ - م- حدَّثنا أبو داود الحراني، حدَّثنا الحسن بن محمد ابن أعْيَن (و) (^١) أبو جعفر بن نُفَيْل، قالا: حدَّثنا زُهير، ح.\nوحدَّثنا الصغاني، حدَّثنا سعيد بن سليمان، حدَّثنا زُهير أبو خَيْثَمة، حدَّثنا أبو الزبير، عن جابِر بن عبد الله قال: خرجْنا مع رسول الله ﷺ مُهِلِّين بالحجِّ مع النِّساء والوِلدان، فلما قدِمنا مكة طُفْنَا بالبيت والصَّفا والمَرْوَة، وقال لنا رسول الله ﷺ: \"من لم يكن معه هدي فَلْيَحْلِلْ\" قُلنا: أيّ الحِلِّ؟ قال: \"الحِل كُلُّه\" قال: فَأَتَيْنَا النِّساء، ولبِسْنا الثِّيابَ، ومَسِسْنَا الطِّيب، فلما كانَ يومُ التَّرْوِيَةِ أَهْلَلْنَا بالحجِّ وكفَانَا الطَّواف الأَوَّلُ (^٢).\n_________\n(^١) ما بين القوسين تصحَّف في نسخة (م) إلى \"نا\"، والتصويب من إتحاف المهرة (٣/ ٣٩٢).\n(^٢) هذا الحديث مكرَّرٌ سندا ومتنا، تقدم إخراج المصنِّف له برقم / ٣٧٣٥، إلَّا فيه زيادة: \"بين الصفا والمروة\" بعد قوله: \"وكفانا الطواف الأول\"، والأمر بالاشتراك في الإبل والبقر.\nقال الإمام النووي في شرحه على مسلم (٨/ ٣٩٥): \"قوله: \"وكفانا الطَّواف بين الصَّفا والمروة\" يعني القارنَ منَّا، وأما المتمتع فلا بد له من السعي بين الصفا والمروة في الحج بعد رجوعه من عرفات وبعد طواف الإفاضة\".","vol":"10","page":24},{"text":"٣٨٥٤ - حدَّثنا أبو عبد الله السَّخْتِياني (^١)، حدَّثنا أحمد ابن\n⦗٢٥⦘ يونس (^٢)، حدَّثنا زُهير (^٣)، عن أبي الزُّبير، عن جابر، \"خرجْنَا معَ النَّبِيّ ﷺ مُهِلِّين بالحَجِّ مَعَنَا النِّسَاءُ والوِلْدَانُ، فلَمَّا قدِمْنَا طُفْنَا بِالبيتِ والصَّفَا والمَرْوَةِ\" (^٤).\n_________\n(^١) هو: إسحاق بن إبراهيم السَّختِياني، أبو عبد الله الجُرجاني.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هو: زهير بن معاوية، أبو خيثمه الجعفي الكوفي.\n(^٤) أخرجه مسلم مُطوَّلا، انظر تخريج ح / ٣٧٣٥، وانظر ح / ٣٧٥٣.\nمن فوائد الاستخراج: زاد أبو عوانة في هذا الباب على الإمام مسلم من طرق الحديث عن زهير ابن معاوية ثلاث طرق:\nطريق الحسن بن محمد بن أعين، وأبي جعفر بن نفيل، وسعيد بن سليمان.","vol":"10","page":24},{"text":"<span data-type='title' id=toc-594>باب ذكرِ صفَة طَوافِ رسول الله ﷺ أولَ مَا يَقْدُم مكة وَإبداءِ طوافِه باستِلام الركنِ الأَسْوَد، والرَّمَلِ في طَوَافِه وصفتِه، وبيانِ العلَّة الَّتِي لها أَمَرَ النَّبِيّ ﷺ بِالرَّمَلِ، وصفةِ صلاتِه بعد طوافِه والقِراءة فيها</span>","vol":"10","page":26},{"text":"٣٨٥٥ - حدَّثنا الصَّغاني، حدَّثنا أبو بدر شُجَاع بن الوليد، قال: سمعتُ موسى بن عقبة (^١) يُحَدِّث عن نَافع، عن ابن عمر، عن رسول الله ﷺ، \"أنَّه كانَ إذا طافَ في الحجِّ أو العُمرةِ أوَّلَ ما يَقدُم فإنُّه يسعَى ثلاثةَ أطْوافٍ بالبيت ويمشي أربعًا\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر تخريج الحديث التالي: ح/ ٣٧٥٦.","vol":"10","page":26},{"text":"٣٨٥٦ - حدَّثنا الصغاني، حدَّثنا محمد بن عبَّاد (^١)، حدَّثنا حاتِم، عن موسى بن عقبة، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ كان إذا طافَ\" فذكر مثلَه، وزاد: \"ثم يَمْشِي أربعًا، ثُمَّ يُصَلِّي سَجْدَتَين، ثُمَّ يطوفُ بين الصَّفا والمَرْوَةِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب الرَّمل في الطواف والعمرة، وفي الطواف الأول من الحج (٢/ ٩٢٠، ح ٢٣١) عن محمد بن عبَّاد، عن حاتم، وأخرجه البخاري في كتاب الحج -باب من طاف بالبيت إذا قدم مكة قبل أن يرجع =\n⦗٢٧⦘ = إلى بيته، ثم صلى ركعتين، ثم خرج إلى الصفا (ص ٢٦٢، ح ١٦١٦) عن إبراهيم ابن المنذر، عن أبي ضمرة أنس، كلاهما عن مُوسى أبن عُقْبَة به.\nمن فوائد الاستخراج: التقاء المصنِّف مع مسلم في شيخه، وهذا موافقة.","vol":"10","page":26},{"text":"٣٨٥٧ - حدَّثنا أبو داود السِّجِسْتَانِي (^١)، حدَّثنا قُتَيْبَة، حَدَّثنا يَعْقُوب (^٢)، عن موسى بن عقبة (^٣)، بإسناده: \"وَيَمْشِي أربعًا، ثُمَّ يُصَلِّي سَجْدَتَيْنِ\".\n_________\n(^١) سُليمان بن الأشعث صاحب السنن، والحديثُ في سننه (ص ٢١٨، ح ١٨٩٢).\n(^٢) ابن عبد الرحمن بن محمد بن عبد الله، القاريّ، المدنِيّ.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٨٥٦.","vol":"10","page":27},{"text":"٣٨٥٨ - حدَّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني يُونس (^٢)، عن ابن شهاب، عن سالم بن عبد الله، عن أبيه قال: \"رأيتُ رسول الله ﷺ حِينَ يَقْدُمُ مكَّة استَلم (^٣) الرُّكْنَ الأسوَد أوَّلَ ما يطُوفُ يَخُبُّ (^٤) ثلاثَ أطْوافٍ من السَّبْعِ\" (^٥).\n_________\n(^١) هو: عبد الله بن وهب، موضع الالتقاء مع مسلم.\n(^٢) ابن يزيد الأيلي.\n(^٣) اسْتَلَمَ: من باب افْتَعَلَ، إمَّا مِن السَّلَام بالفتح، كانَّه حيَّاه بذلك، وإمَّا مِن السِّلام بِالكَسْرِ وَهِيَ الحِجَارةُ، ومعناه: لَمْسُه، كما يُقال: اكتَحَلَ مِنَ الكُحْلِ.\nانظر: مشارق الأنوار (٢/ ٢١٨).\n(^٤) الإسراع في المشي، تقدم في ح/ ٣٧٥٧.\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة، وفي =\n⦗٢٨⦘ = الطواف الأول من الحج (٢/ ٩٢٠، ح ٢٣٢) عن أبي الطَّاهر وحرملة بن يحيى، وأخرجه البخاري في كتاب الحج -باب استلام الحجر الأسود … (ص ٢٦٠، ح ١٦٠٣) عن أصبغ بن الفرَج، وأخرجه ابن خزيمة في صحيحه (٤/ ٢١٢) عن يونس بن عبد الأعلى، ثلاثتهم عن ابن وهب به، وتقدم عند المصنِّف برقم /٣٧٥٦، عن حنبل بن إسحاق، عن خالد بن خداش، عن ابن وهب له مختصرا، وبرقم / ٣٧٥٧ عن يُوسُف بن مُسَلَّم، عن حجَّاج، عن الليث بن سعد، عن عُقيل، عن الزهري به مُطوَّلا.\nمن فوائد الاستخراج: تساوي عدد رجال الإسنادين إسناد مسلم، وهذا مساواة.\nانظر: إتحاف المهرة (٨/ ٣٩٠).","vol":"10","page":27},{"text":"٣٨٥٩ - حدَّثنا بشر بن موسى، حدَّثنا الحميدي، حدَّثنا ابن وهب (^١)، بمثله.\nورواه محمد بن يحيى (^٢)، عن إسحاق بن إبراهيم، عن يحيى بن آدم، عن سُفيان (^٣)، عن جعفر بن محمد، عن أبيه، عن جابر بن عبد الله \"أنَّ رسول الله ﷺ لمَّا قدِمَ مكة أتَى الحجر فاسْتَلَمَه، ثُمَّ مضى على يَمِينه فرَمَلَ ثلاثًا، ومَشَى أرْبعًا\" (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٥٨.\n(^٢) ابن عبد الله بن خالد بن فارس بن ذُؤيب الذُّهلي النِّيسابوري.\n(^٣) الثوري.\n(^٤) أخرجه ابن الجارُود موصُولا في المنتقى (ص ١١٩) عن محمد بن يحيى به، وأخرجه =\n⦗٢٩⦘ = مسلم في كتاب الحج -باب ما جاء أن عرفة كلها موقف (٢/ ٨٩٣، ح ١٥٠) عن إسحاق بن إبراهيم، عن يحيى بن آدم به.","vol":"10","page":28},{"text":"٣٨٦٠ - حدَّثنا أبو العَبَّاس الغَزِّي، حدَّثَنَا الفِريابِي، ح.\nوحدَّثنا أبو إسماعيل (^١)، حدَّثنا أبو حُذَيْفَة (^٢)، قالا: حدَّثنا سُفيان (^٣)، جعفر بن محمد، عن أبيه، عن جَابر \"أنَّ النَّبِيّ ﷺ استلمَ الحجرَ حين أن يخرُجَ إلى الصَّفا\" (^٤).\n⦗٣٠⦘ رواه ابن أبي عُثمان، عن عبد الرزَّاق، عن مالك، عن جعفر ابن محمد، عن أبيه، عن جابر \"أنَّ النَّبِيّ ﷺ سعى ما بين الركّنِ اليمانِيِّ والحجرِ\" (^٥).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلَمِي، التِّرْمذِي.\n(^٢) هو: موسى بن مسعود النَّهدي، البصري.\n(^٣) الثوري، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب ما جاء أن عرفة كلها موقف (٢/ ٨٩٣، ح ١٥٠) عن إسحاق بن إبراهيم، عن يحيى بن آدم، عن سفيان الثوري به مختصرا، بلفظ: \"أنَّ رسول الله ﷺ لمَّا قدِمَ مكَّة أتَى الحجرَ فاستَلَمَه، ثُمَّ مَشَى على يَمِيْنِه، فَرَمَلَ ثَلاثا وَمَشَى أَرْبَعًا\"، فلمْ يذكُر استلام الحجر قبل التوجُّه إلى الصفا، وهو جزء من حديث جابر الطويل عند مسلم في كتاب الحج -باب حجة النَّبِيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحق بن إبراهيم جميعا عن حاتم بن إسماعيل، عن جعفر بن محمد، وفي لفظه: \"ثُمَّ نَفَذَ إلى مَقَامِ إبراهيم ﷺ .. ثُمَّ رجعَ إلى الرُّكن فاستَلَمَه، ثُمَّ خرجَ من البابِ إلى الصَّفا … \".\nوأخرجه ابن خزيمة في صحيحه (٤/ ٢٢٩) عن عبد الجبار بن العلاء عن سفيان بلفظ: \"أنَّ النَّبِيّ ﷺ حين صلى ركعتين عاد إلى الحَجَرِ فَاستَلمَه\"، وأخرجه النسائي في المجتبى (ص ٤٥٤، ح ٢٩٣٩) عن عبد الأعلى بن واصل، =\n⦗٣٠⦘ = والطبراني في المعجم الأوسط (٢/ ١٨٤ - ١٨٥) بإسناده عنه أيضا، عن يحيى بن آدم، عن سفيان به، وفي لفظهما: \"ثُمَّ صلَّى ركعتين، والمقام بينه وبين البيتِ، ثُمَّ أَتَى البيتَ بعدَ الرُّكنِ، فاستلَمَ الحجرَ، ثُمَّ خَرَجَ إِلَى الصَّفا\" قال الطبراني: \"لم يرو هذا الحديثَ عن سفيانَ إلَّا يحيى\".\nمن فوائد الاستخراج:\n• تساوي عدد رجال إسناديْ المصنف مع إسناد مسلم، وهذا \"مساواة\".\n• في حديث المصنِّف عن سُفيان زيادة صحيحة، لم ترد عند صاحب الأصل من طريقه.\n(^٥) بعد بحثٍ حثيث لم أوفِّق في الوقوف على هذا المعلَّق، والحديث رُوي كان طرق عن مالك.","vol":"10","page":29},{"text":"٣٨٦١ - حدَّثنا يُونس، أخبرنا ابن وهب (^١)، [عن مالكٍ، عن جَعْفَر بن محمد، عن أبيه] (^٢) عن جابر بن عبد الله \"أنَّ رسول الله ﷺ رَمَلَ الثَّلاثةَ الأطوافَ من الحجرِ إلى الحجرِ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م) واستدركته من إتحاف المهرة (٣/ ٣٤٦).\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢١، ح ٢٣٦) عن أبي الطَّاهر، عن ابن وهب، عن مالك وابن جريج، عن =\n⦗٣١⦘ = جعفر بن محمد به.","vol":"10","page":30},{"text":"٣٨٦٢ - حدَّثنا أبو إسماعيل (^١) [عن] (^٢) القعنبي (^٣)، ح.\nوحدَّثنا محمد بن حيَّويه، حدَّثنا مُطَرِّف (^٤)، ويحيى (^٥)، عن مالِك (^٦)، بإسناده: \"رأيتُ رسول الله ﷺ رمَلَ من الحجرِ الأسودِ حتَّى انتهى إلى ثلاثةِ أطْوافٍ\" (^٧).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السُّلَمِي، أبو إسماعيل التِّرْمذِي.\n(^٢) ما بين المعقوفين سقط من نسخة (م) واستدركته من إتحاف المهرة (٣/ ٣٤٦).\n(^٣) موضع الالتقاء مع مسلم في الإسناد الأول.\n(^٤) هو: مطرف بن عبد الله بن مطرف اليسارى.\n(^٥) هو: يحيى بن يحيى بن بكر التميمي الحنظلي النيسابوري، وهو موضع الالتقاء مع مسلم.\n(^٦) الحديث في موطئه (٢/ ٤٨٩) عن جعفر بن محمد به.\n(^٧) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢١، ح ٢٣٥) عن عبد الله بن مسلمة بن قعنب، ويحيى بن يحيى، كلاهما عن مالك به.","vol":"10","page":31},{"text":"٣٨٦٣ - حدَّثنا هِلالُ بن العَلَاء، حدَّثنا القعنبي (^١)، حدَّثنا مالِكٌ، عن جعفر بن محمد، عن أبيه، عن جابر، أنَّ النَّبِيّ ﷺ طافَ بِالبيتِ فَرَمَلَ من الحَجرِ الأسودِ إليه ثلاثةً، ثُمَّ صلَّى ركعتينِ، قرأَ فيهَا: ﴿قُلْ يَاأَيُّهَا\n⦗٣٢⦘ الْكَافِرُونَ …﴾ و﴿قُلْ هُوَ اللَّهُ أَحَدٌ ....﴾، ثُمَّ خَرج يريدُ الطَّوافَ بالصَّفا والمروةِ، فقالَ: \"نَبْدَأُ بِمَا بدأَ الله بِه\" يريدُ الصَّفا، فَرَقِيَ عليها فكبَّر ثلاثًا، وأهلَّ واحدةً، ثُمَّ هبَطَ، فلمَّا انْصَبَّتْ (^٢) قدمَاه سَعَى حتَّى ظهرَ من بَطْنِ المَسِيلِ (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٧٦٢.\n(^٢) انصبَّت: أي انحدرت في المسعى.\nانظر: النهاية في غريب الحديث والأثر (٣/ ٣).\n(^٣) من فوائد الاستخراج:\n• قوله: \"ثُمَّ صلَّى ركعتين .. بطنِ المَسِيلِ\"، زيادة لم ترد عند مسلم، وهي زيادة صحيحة فيما يظهر، فإنَّ راويها عن مالك عبد الله بن مسلمة القعنبي، وهو أثبت أصحابه، والراوي عن القعنبي هلالُ بن العلاء ثقةٌ أيضا، وقد تابعه في جزءٍ من الحديث عثمان بن سعيد الدارمي كما عند البيهقي في السنن الكبرى (١/ ٨٥) بلفظ: \"سمعتُ رسول الله ﷺ حينَ خرجَ من المسجدِ وهو يريد الصَّفا يقولُ: نبدأُ بِمَا بدأَ الله بِه فبدأَ بِالصِّفا\"، وثبتت من طرق أخرى عن جعفر بن محمد، وهي جزء من حديث جابر الطويل في الحج، كما عند مسلم (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) من طريق حاتم بن إسماعيل عن جعفر بن محمد به.\n• التقاء المصنِّف مع مسلم في شيخه، وهذا \"موافقة\".","vol":"10","page":31},{"text":"٣٨٦٤ - حدَّثنا بشر بن موسى، حدَّثنا الحميدي (^١)، حدَّثنا أنس بن عياض، عن جَعْفَر بن محمد (^٢)، عن أبيه، عن جابرٍ \"رأيتُ النَّبِيّ\n⦗٣٣⦘ﷺ رَمَلَ مِنَ الحجرِ الأَسْوَدِ حتَّى انتهَى إليه ثلاثةَ أطْوافٍ وَمَشَى أربَعًا\".\n_________\n(^١) لَمْ أَقِفْ عَلى هذا الحديث في المطبوع من المسند.\n(^٢) موضع الالتقاء مع مسلم، انظر ح /٣٨٦١، ٣٨٦٢، ٣٨٦٣.","vol":"10","page":32},{"text":"٣٨٦٥ - حدَّثنا بِشرٌ، حدَّثنا الحميدي (^١)، حدَّثنا سُفيان (^٢)، حدَّثنا أيُّوب السّختِيانِي (^٣)، وأيُّوب بن موسى، وعبيد الله بن عمر (^٤)، عن نافع (^٥)، أنَّ ابن عمر \"جمعَ بينَ الحجِّ والعُمْرةِ، فلمَّا قَدِم طافَ لَهُما بِالبَيْتِ سَبْعًا، وصلَّى خلْفَ المَقامِ ركعَتَيْنِ، وسَعَى بَيْنَ الصَّفا والمَرْوَة\" ثُمَّ قالَ: هكذا رأيتُ رسول الله ﷺ يَفْعَلُ (^٦).\n_________\n(^١) لم أقف على هذا الحديث في المطبوع من مسند الحميدي.\n(^٢) ابن عيينة.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٨٤٧.\n(^٤) موضع الالتقاء مع مسلم، انظر ح / ٣٨٤٣.\n(^٥) موضع الالتقاء مع مسلم في طريق أيوب بن موسى.\n(^٦) أخرجه النَّسائي في الصُّغرى (ص ٤٥٤، ح ٢٩٣٣) عن عليِّ بن مَيْمُون الرَّقِّي، وأخرجه ابن حبان في صحيحه (٩/ ٢٢١) عن محمد بن إسحاق بن إبراهيم مولى ثقيف، عن ابن أبي عمر العدني، كلاهما عن سُفْيَان بن عُيَيْنَة، عن أيُّوب السُّختياني، وأيُّوب بن موسى، وإسماعيل بن أُميَّة، وعبيد الله بن عمر، عن نافِع به، ولم يذكر العدنيُّ إسماعيلَ بن أُميَّة، وأخرجه أيضًا الإمام أحمد في المسند (٢/ ٢٠)، والطَّحاوي في شرح معاني الآثار (٢/ ١٩٧) عن أحمد بن داود، عن يعقوب بن حميد، وابن خزيمة في صحيحه (٤/ ٢٢٤) عن عبد الجبار بن العَلاء، ثلاثتهم عن سفيانَ ابن عيينة، عن أيوب بن موسى به، والحديتُ جزءٌ من حديثٍ تقدَّم إخراج أبي عوانة له برقم/ ٣٨٤٣، و٣٨٤٤، وزاد في هذا الحديث: \"وصلَّى خلْفَ المقام ركعتين\"، =\n⦗٣٤⦘ = وهي زيادةٌ صحيحةٌ تابعَ الحُميدِيَّ عليها عبد الجبَّار بن العَلاء عن ابن عُيَيْنَة.\nوالحديث ذكره الهيثميُّ في موارد الظمآن إلى صحيح ابن حبان (ص ٢٤٦)، مع إخراج مسلم له من طريق أيُّوب، كما تقدم في ح/٣٧٤٨، فالله أعلم.","vol":"10","page":33},{"text":"٣٨٦٦ - وحدَّثنا عليُّ بن حرب، حدَّثنا يحيى بن (يَمَان) (^١)، عن سفيان (^٢)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر \"أنَّ النَّبِيّ ﷺ رَمَلَ مِنَ الحَجَرِ إلى الحَجَر\" غريبٌ لسفيان، عن عبيد الله (^٣).\n_________\n(^١) يحيى بن يمان العجلي، أبو زكريَّا الكُوفي، ت / ١٨٩ هـ، تصحَّف اسم أبيه في نسخة (م) إلى \"اليماني\".\n(^٢) الثوري.\n(^٣) أخرجه ابن المقرئ في معجمه (ح ١٢٣١) عن أبي جابر عرس بن فهد، عن علي بن حرب به، وهذا إسناد ضعيف لتفرد يحيى بن يمان عن سفيان الثوري، وقد تقدم كلام الأئمة في حديثه عن الثوري، وأنه لا يشبهُ حديثُه عن الثوري أحاديث غيره عن الثوري، ولم يتابعه أحد عنه، فهو غريب لسفيان عن عبيد الله كما قال أبو عوانة، وقد ثبت الحديث عن عبيد الله من غير طريق الثوري كما في الحديث الذي بعده، وثبت من طرق أخرى أيضا، انظر ح / ٣٨٦٣، ٣٨٦٤.","vol":"10","page":34},{"text":"٣٨٦٧ - حدَّثنا أبو داود الحراني، حدَّثَنا أبو كامِل (^١)، حدَّثنا السُّلَيْم بن أَخْضَر (^٢)، حدَّثنا عبيد الله بن عُمَر، عن نَافِع، عن ابن عُمر \"أنَّ\n⦗٣٥⦘ النَّبِيّ ﷺ رَمَل مِن الحَجَرِ إِلى الحَجَرِ\" (^٣).\n_________\n(^١) هو: فُضَيْل بن حسين بن طلحة الجحدري، موضع الالتقاء مع مسلم.\n(^٢) هكذا في نسخة (م) بالألف واللام، وفي كل المصادر التي ترجمت له فيما وقفت عليه، جاء الاسم بدون الالف واللام مصغرًا.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة .. (٢/ ٩٢١ ح ٢٣٤) عن أبي كامل الجَحْدَري به، وعن عبد الله بن عمر بن أبان الجُعفي، عن ابن المبارك، عن عبيد الله بن عمر به.","vol":"10","page":34},{"text":"٣٨٦٨ - حدَّثنا أبو الحَسَنِ الميموني، والحَسَن بن عفان، وأبو داود، وعمار بن رجاء، قالوا: أخبرنا محمد بن عبيد (^١)، حدَّثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ طافَ بِالبيتِ الطَّوافَ الأوَّلَ خَبَّ (^٣) ثلاثًا ومشى أرْبعًا\" وكان ابن عمر يفعله، وكان يسعى ببطنِ المَسِيلِ إذا طَافَ بينَ الصَّفا والمروة فقلتُ لنافِعٍ: أكانَ عبد الله بن عمر يَمشِي إذا بلغ الرُّكْنَ اليمانِيَّ؟ قال: لا إلَّا أنْ يُزَاحَم على الرُّكْنِ فإنَّه كان لا يدعُه حتَّى يستلِمَه (^٤).\n_________\n(^١) الطنافسيّ الكوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) تقدم معناها في ح/ ٣٧٥٧.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢١ ح ٢٣٠) عن أبي بكر بن أبي شيبة، وابن نمير، كلاهما عن عبد الله ابن نمير، عن عبيد الله به، وليس في لفظه: \"فقلتُ لنافِعٍ .. إلى آخر الحديث، وأخرجه البُخاري في كتاب الحج -باب ما جاء في السعي بين الصفا والمروة (ص ٢٦٦ ح ١٦٤٤) عن محمد بن عبيد، عن عيسى بن يونس، وأخرجه البيهقي (٥/ ٨٣) بإسناده عن محمد بن عبيد الطنافسي، كلاهما عن عبيد الله بن عمر به، =\n⦗٣٦⦘ = بمثل لفظ أبي عوانة.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علو نسبي \"مساواة\".\n• في لفظ المصنَّف زيادة صحيحة لم ترد عند صاحب الأصل.","vol":"10","page":35},{"text":"٣٨٦٩ - حدَّثنا محمد بن إسماعيل الصَّائِغ، وموسى بن إسحاق (^١)، قالا: حدَّثنا محمد بن سَلَمة (^٢) [¬*]، حدَّثنا عبد العزيز بن محمد (^٣)، عن عبيد الله بن عمر (^٤)، عن نافِع، عن ابن عمر \"أنَّ النَّبِيّ ﷺ كانَ إذا طافَ بالبيت الطَّوافَ الأوَّلَ يَخُبُّ ثلاثَة أطْوَافٍ ويَمْشِي أربعة، وأنَّه كانَ يسعَى بِبطنِ المَسِيل إذا طافَ بيْنَ الصَّفا والمَرْوَة\".\n_________\n(^١) لم يتعيَّن في موسى بن إسحاق هذا، فهو إمَّا موسى بن إسحاق القَوَّاس الكوفي، قال فيه أبو حاتم: \"كتبت عنه ومحلُّه الصِّدق\"، وإما موسى بن إسحاق بن موسى الأنْصَارِي الخَطمِيِّ قاضِي الريّ، قال فيه أبو حاتم: \"كتبت عنه وهو ثِقَةٌ صدوقٌ\"، كلاهما شيخٌ للمصنِّف، وفي كلتا الحالتين موسى بن إسحاق مقرونٌ بثقة آخر، فالإسناد صحيح.\nانظر: الجرح والتعديل (٨/ ٢٥١).\n(^٢) ابن عبد الله الباهلي، مولاهم الحرَّاني [¬*].\n(^٣) الدَّراوردي.\n(^٤) موضِع الالتقاء مع مسلم، انظر ح / ٣٨٦٨.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في نسخة دار الكتب المصرية (٣/ ق ٣٠/ ب): (محمد بن سلمة)، لكن في إتحاف المهرة (١٠٨٥١): (محرز بن سلمة)، وهو محرز بن سلمة بن يزْداد المكي المعروف بالعدني، ولعله الأقرب؛ فالحديث مخرج عند ابن ماجه (٢٩١٦، ٢٩٧٥) عن محرز بن سلمة، عن الدراوردي، والعلم عند الله تعالى.","vol":"10","page":36},{"text":"٣٨٧٠ - حدَّثنا يُوسف (^١)، حدَّثنا محمد بن أبِي بَكْر (^٢)، حدَّثنا\n⦗٣٧⦘ يحيى بن سعيد، عن عبيد الله (^٣)، عن نافع، عن ابن عمر \"أنَّه كان يَرْمُلُ الثَّلاثَ الأَوَّلَ ويَمْشِي الأَرْبَعَة، ويَذْكُرُ أنَّ النَّبِيّ ﷺ-كانَ يَفْعَلُه\" قلتُ لنَافِعٍ: أَكانَ يَمْشِي ما بَيْنَ الركْنَيْنِ؟ قال: إنَّما كانَ يَمْشِي لأنَّه أَيْسَرُ لاستِلامِه (^٤).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حمَّاد بن زيد بن درهم الأزدي مولاهم البصري الأصل.\n(^٢) ابن علي بن عطاء بن مُقَدَّم المُقَدَّمي، أبو عبد الله الثَّقفي مولاهم البصري.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٨٦٨، ٣٨٦٩.\n(^٤) أخرجه الحافظ البيهقي في السُّنن الكبرى (٥/ ٨١) بإسناده عن يوسف بن يعقوب القاضي به.\nمن فوائد الاستخراج:\n• في حديثِ أبي عوانة زيادةٌ لَمْ تردْ عند مسلم، وهي قوله: \"قلت لنافع .. الخ.\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن عبيد الله بن عمر، ثلاثة طرق، طريق محمد بن عبيد الطنافسي (ح / ٣٨٦٨)، وعبد العزيز بن محمد الدَّرَاوَرْدِي (ح / ٣٨٦٩)، ويحيى بن سعيد (ح / ٣٨٧٠).","vol":"10","page":36},{"text":"٣٨٧١ - حدَّثنا يُوسف، حدَّثنا حجَّاج، عن ابن جُريج، ح.\nوحدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، حدَّثنا ابن جُريج، قال: سمعتُ جَعْفَر بن محمد (^١) يحدِّثُ، عن أبيه، عن جابر، في حجَّة النَّبِيِّ ﷺ: \"فلمَّا أتَى ذَا الحُلَيفة صلَّى بِها، فَوَلَدَتْ أسماءُ بنْتُ عُمَيْسٍ محمَّد بن أبي بكرٍ فأَرْسلتْ إلى رسول الله ﷺ فأمرَها أنْ تَسْتَثْفِرَ (^٢)\n⦗٣٨⦘ بِثوْبٍ ثُمُّ تَغْتَسِلَ وَتُهِلّ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هو: أنْ تَسُدَّ فَرْجَها بِخِرْقَةٍ عريضةٍ بعدَ أنْ تَحْتَشِيْ قُطْنًا وتُوَثِّقَ طَرَفَيْهَا في شَيْءٍ تَشُدُّه على وسْطِها فتمنع بذلِك سَيْلَ الدَّم مأخوذٌ مِن ثَفَرِ الدَّابة المَشْدُود تحت الذَّنَبِ. =\n⦗٣٨⦘ = انظر: غريب الحديث لابن الجوزي (١/ ١٢٤)، الفائق (١/ ١٦١)، النهاية في غريب الحديث والأثر (١/ ٢١٤).\n(^٣) أخرجه مسلم في كتاب الحج -باب إحرام النُّفساء، واستحباب اغتسالها للإحرام، كذا الحائض (٢/ ٨٦٩، ح ١١٠) عن أبي غسان محمد بن عمرو، عن جرير بن عبد الحميد، عن يحيى بن سعيد به، وفي لفظه: \"أنَّ رسول الله ﷺ أمر أبا بكر ﵁ فأمرها أن تغتسل وتهل\"، وهو جزء من حديث جابر الطَّويل الذي فرَّقه أبو عوانة في مواضع مختلفة، بعضها بهذا الإسناد وبعضها بأسانيد أخر، منتهجا تقطيع المتون كما بين سابقا.\nانظر على سبيل المثال: ح / ٣٨٤٠، ٣٨٧٢، ٣٩٠٩.","vol":"10","page":37},{"text":"٣٨٧٢ - حدَّثنا يوسف، وأبو حميد، قالا: حدَّثنا حجَّاج، عن ابن جريج، أخبرني جعفر بن محمد (^١)، عن أبيه، عن جابر بن عبد الله وهو يحدِّث، عن حجَّة النَّبي ﷺ: فخرج النَّبِيّ ﷺ حتَّى أتَى البَيْدَاء، فنظرتُ مدَّ بصري من راكبٍ وراجِلٍ بين يديه، وعن يمينِه، وعن شِماله، ومن خَلْفِه، كُلُّهم يأْتَمُّ به، ويلتمِسُ أن يفعلَ كما يفعلُ رسول الله ﷺ، لا ينوي إلَّا الحَجَّ، ورسول الله ﷺ بين أظهُرِنا ينزلُ عليه القرآنُ، وهو يعرِفُ تأويلَه، فكانَ خروجُ النَّبِيّ ﷺ لأربعٍ أو خمسٍ بقين من ذي القعدة، \"حتَّى إذا انتهينا إلى البيتِ استَلَمَ الرُّكنَ فطافَ بالبيت سبعةَ\n⦗٣٩⦘ أطوافٍ رملَ من ذلك ثلاثةَ أطْوافٍ، وصلَّى عند المقامِ ركعتَيْنِ، ثُمَّ رَجَعَ واسْتَلمَ الركنَ \" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هذا طرفٌ آخر من حديث جابر الطويل في الحج، فرَّقه أبو عوانة في مواضع كما بُيِّن سابقا، وأخرجه مسلم مطوَّلا في كتاب الحج -باب حجَّة النَّبي ﷺ عن أبي بكر بن أبي شيبة، وإسحق بن إبراهيم، كلاهما عن حاتم، عن جعفر بن محمد به، إلا أن في لفظ أبي عوانة زيادةً لم ترد عند مسلم، وهي تحديدُ يوم خروج النَّبي ﷺ وثبتت هذه الزيادة عن جعفر بن محمد من غير طريق ابن جريج، كما عند النسائي في الصغرى (ص ٥٣، ح ٢٩١) والكبرى (١/ ١٢٧) من طرق عن يحيى بن سعيد، وكما عند البيهقي بإسناده إلى إبراهيم بن طهمان، كلاهما عن جعفر بن محمد به، ولفظ ابن طهمان على الشَّك: \"لأربع أو خمس\"، ورواها جمعٌ من الصحابة منهم ابن عبَّاس، وعائشة ﵂ بدون شكٍّ بلفظ: \"لخمسٍ بقين من ذي القعدة\"، كما عند البخاري في صحيحه في كتاب الحج -باب ما يلبس المحرم من الثياب .. (ص ٢٥٠، ح ١٥٤٥) عن ابن عباس ﵁ وباب ذبح الرجل البقر عن نسائه من غير أمرهن (ص ٢٧٦، ح ١٧٠٩) عن عائشة ﵂، ولم أدر ممَّن الشّكُّ في قوله: \"لأربع أو خمس بقين من ذي القعدة\" ولعلَّ الصحيح عن جعفر بن محمد \"لخمس بقين من ذي القعدة\" لمجيئها بدون شك من طريق يحيى بن سعيد عنه، وثبوتها عن صحابة آخرين، وانظر تخريج ح / ٣٨٧٣.\nمن فوائد الاستخراج: في حديث المصنف زيادة صحيحة لم ترد عند صاحب الأصل.","vol":"10","page":38},{"text":"٣٨٧٣ - حدَّثنا يوسف بن مُسلَّم، حدَّثنا حجَّاج، ح.\nوحدَّثنا الصغاني، حدَّثنا روح، ح.\n⦗٤٠⦘ وحدَّثنا عبد الصمد، حدَّثنا مكِّي كُلُّهم، عن ابن جريج، أخبرني جعفر بن محمد (^١)، أنه سمع أباه يحدِّث، أنَّه، حمع جابرا يحدِّث عن حجَّة النَّبيّ ﷺ قال: \"فلمَّا طافَ بالبيتِ ذهبَ إلى المقامِ، وقال: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (^٢) \" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٧٢، ٣٨٧١.\n(^٢) سورة البقرة، الآية رقم / ١٢٥.\n(^٣) هذا الحديث طرفٌ من حديث جابر ﵁ الطويل في الحج الذي أخرجه مسلم وغيره، وتقدمت أجزاء منه برقم /٣٨٧٠، ٣٨٧١، ٣٨٧٢، وأخرجه هكذا مختصرا جمعٌ من المصنِّفين من طرق عن جعفر بن محمد، مع زيادات على لفظ أبي عوانة.\nانظر: سنن أبي داود (ص ٢٢١، ح ١٩٠٩)، سنن الترمذي (ص ٦٦٤، ح ٢٩٦٧)، السنن الكبرى للنسائي (٢/ ٤٠٤)، سنن ابن ماجه (ص ٥٠٢، ح ٢٩٦٠).","vol":"10","page":39},{"text":"٣٨٧٤ - حدَّثنا محمد بن حيَّويه، حدَّثنا عبد الله بن مَسْلَمَة القعنبي، حدَّثنا سُليمان بن بلال، عن جَعْفَر بن محمد (^١)، عن أبيه، عن جابر بن عبد الله أنَّه حدَّثه قال: أقام رسول الله ﷺ بِالمدينة تِسعَ سِنين لَمْ يَحُجَّ، ثُمَّ أَذَّنَ في النَّاسِ بِالحجِّ، ثُمَّ خرجَ فخرجتُ معه حتَّى أتَى ذَا الحُليْفَة فباتَ بِهَا حتَّى أصْبَحَ، فلمَّا صلَّى الصُّبْحَ بِهَا ركبَ حتَّى إذا كانَ بظاهرِ البَيْدَاءِ واسْتَوَتْ أخفافُها، واعتدلتْ صُدُورُها، ونظرتُ إلى النَّاس مدَّ بصرِي أمامي وخلْفِي، وعن يَمِيْنِي وعن شِمَالي،\n⦗٤١⦘ ورسول الله ﷺ بينَ أظهُرِنَا عليه يَنْزِلُ القرآن، وهو يعلم تأويلَه، فنحنُ نَنْظُرُ ما يصنعُ فنصنعه، أهلَّ رسول الله ﷺ فأهلَلْنا معه، ثمَّ خرجْنَا حتَّى قدمْنَا مكَّة، فلمَّا دخلْنَا المسجِدَ استلَمَ النَّبِي ﷺ الرُّكنَ، ثمَّ سَعَى ثلاثةَ أطْوافٍ ومشَى أربعةً، ثُمَّ عَمَد إلى مَقَام إبراهيم ﵇، وتلا هذه الآية حين وَجَه إليه: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (^٢) فصلَّى عنده ركعتين، فقرأ فيهما ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ …﴾ (^٣) و﴿قُلْ هُوَ اللَّهُ أَحَدٌ …﴾ (^٤) ثمَّ انصرَفَ إلى زمزم فنَزَعَ له منها ماءً فشرِب وغَسَلَ وجْهَه وصَبَّ على رأسِه، ثُمَّ جاء إلى الرُّكْنِ الأسودِ فاستَلَمَه، ثُمَّ خرجَ مِنَ البابِ الذي وِجَاهَ الرُّكنِ الأسود الذي عِنْدَ بابِ بني مَخْزُوم (^٥) الذي يخْرِجُه على الصَّفا فلما جاء الصَّفا قال: \"نبدأُ بِمَا بدأَ الله به\" وذكر الحديثَ بِطُولِه (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح /٣٨٧٠، ٣٨٧١، ٣٨٧٢.\n(^٢) سورة البقرة، الآية ١٢٥.\n(^٣) سورة الكافرون، الآية ١.\n(^٤) سورة الإخلاص، الآية ١.\n(^٥) ويسمَّى حاليا باب الصفا، وإنما سُمِّي بباب بني مخزوم، لأنهم كانوا يسكنون في تلك الجهة. انظر: الأطلس التاريخي للعالم الإسلامي (ص ٦٧)، أطلس السيرة النبوية (ص ٢٥٧).\n(^٦) أخرجه الإمام أحمد في مسنده (٣/ ٣٩٤) عن موسى بن داود، عن سليمان بن بلال به مختصرا بلفظ: \"أنَّ النبَّيَّ ﷺ رمل ثلاثة أطواف من الحجر إلى الحجر، وصلَّى ركعتين ثُمَّ عاد إلى الحجر، ثم ذهب إلى زمزم فشرِبَ منها وصبَّ على رأسِه ثُمَّ رجع فاستلم الرُّكن ثُمَّ رَجَعَ إلى الصَّفا فقال ابدؤوا بما بدأ الله ﷿ به\"، قال شُعيب =\n⦗٤٢⦘ = الأرنؤوط: \"إسناده صحيح على شرط مسلم\"، وجود إسناده الحافظ العيني في عمدة القاري (٩/ ٢٧٧).\nوالحديث قطعةٌ أخرى من حديث جابر الطويل في الحج، وقد فرقه أبو عوانة في مواضع كما بينتُه سابقا، وستأتي قطعةٌ أخرى منه بالإسناد نفسه في ح / ٣٩١١، وأخرجه مسلم مطوَّلا (٢/ ٨٨٦ ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحق ابن إبراهيم، كلاهما عن حاتم بن إسماعيل، عن جعفر بن محمد به، غيرَ أن أبا عوانة زاد على مسلم في هذا الحديث زيادتين:\nالأولى: قوله: \"فباتَ بها حتَّى أصْبَحَ\".\nالثانية: قوله: \"ثُمَّ انصرَفَ إلى زمزم فنَزَعَ له منها ماءً فشرِب وغَسَلَ وجْهَه وصَبَّ على رأسِه\".\nولم أقفْ على من تابعَ سُليمانَ بن بِلال على هاتين الزِّيادتين عن جعفر ابن محمد، ويدخل مثلُ هذا في زياداتِ الثِّقات، والزيادة الأولى يشهد لها حديث أنس بن مالك ﵁ عند البخاري في صحيحه في كتاب الحج -باب التحميد والتسبيح والتكبير قبل الإهلال عند الرُّكوب على الدابة (ص ٢٥١ ح ١٥٥١) بلفظ: \"صلَّى رسول الله ﷺ ونحن معه بالمدينة الظُّهر أربعًا والعصرَ بذي الحليفة ركعتين، ثُم بات بها حتى أصبح، ثُمَّ ركب حتَّى استوتْ به على البَيْدَاء حمِدَ الله وسبَّح وكبَّر ثُمَ أهلَّ بِحَج وعُمْرةٍ وأهَلَّ النَّاسُ بهمَا\".\nمن فوائد الاستخراج:\n• زاد المصنِّف في هذا الباب طريقين عن جعفر بن محمد، طريق ابن جريج، وطريق سليمان بن بلال.\n• زاد المصنِّف زيادتين صحيحتين في متن الحديثِ على صاحب الأصل.","vol":"10","page":40},{"text":"٣٨٧٥ - حدَّثنا إبراهيم بن مرزوق، حدَّثنا حبَّان بن هِلَال، حدَّثنا حمَّاد بن زيد، ح.\nوحدَّثنا سُليمان بن سَيْف حدَّثنا سليمان بن حرب، حدَّثنا حمَّاد بن زيد، عن أيُّوب، عن سعيد بن جبير، عن ابن عبَّاس قال: قَدِمَ رسول الله ﷺ وأصحابه مكَّةَ وقد وهَنَتْهُم (^١) حُمَّى يَثْرِبَ (^٢)، فقال المشركون: إنَّه يَقْدُمُ غدًا قومٌ قدْ وهَنَتْهم الحُمَّى، ولَقُوْا منْه شِدَّةً، فجلسُوا مِمَّا يلي الحِجْرَ \"وأمرَهُم النَّبِيّ ﷺ أنْ يرْمُلوا ثلاثةَ أشْواطٍ، ويَمْشُوا بينَ الركنَين لِيَرَى المُشْركِون جَلَدَهُم (^٣) \" فقال المشركون: هؤلاءِ الذين زعمتُم أنَّ الحُمَّى قَدْ وَهَنَتْهُم، هؤلاءِ أَجْلَدُ من\n⦗٤٤⦘ كذا وكذا، قال ابن عبَّاس: ولم يمنعه أن يأمُرَهُم أن يَرْمُلوا الأشْوَاط كلها إلَّا الإبْقَاءَ عليهِم (^٤). معنى حديثهم واحِدٌ (^٥).\n_________\n(^١) وهنتْهم: أي أضعفتْهم، وقد وَهَنَ الإنسانُ يَهِنُ وَوَهَنَه غيرُه وهْنًا وأوهَنَه وَوَهَنَه.\nانظر النهاية في غريب الحديث والأثر (٥/ ٢٣٣).\n(^٢) اسم مدينة النَّبيِّ ﷺ-بثاءٍ مثَلَّثَة وراء مكسُورة- وقد غيَّر النَّبيُّ ﷺ ذلك فسماها طابة وطيبة كراهةً لما في يثرِبَ من التثريب، وستأتي في تغيير اسمها أحاديثُ في باب لاحِق برقم / ٣٧٢، ٣٧٣، ٣٧٤.\nوانظر: مشارق الأنوار (٢/ ٣٠٦).\n(^٣) الجَلَد: -بالفتح- الشِّدَّة والقوَّةُ والصَّبر، ورجُلٌ جَلْدٌ -سكنُ اللَّام- وجَلِيدٌ من الجَلَد والجلادة.\nانظر: مشارق الأنوار (١/ ١٤٩)، النهاية في غريب الحديث (١/ ٢٨٤).\n(^٤) الإبقاءُ عليهم: -بكسر الهمزة وبالموحَّدة والقاف- الرفْقُ والشَّفقة، وهو بالرفع على أنَّه فاعلُ \"لَمْ يأمرْهم\" ويجوز النصب.\nانظر: عون المعبود (٥/ ١٧٨).\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة (٢/ ٩٢٣، ح ٢٤٠) عن أبي الربيع الزهراني، عن حمَّاد بن زيد به، وأخرجه في كتاب الحج - باب كيف كان بدء الرمل؟ (ص ٢٦٠ ح ١٦٠٢) عن سليمان بن حرب به.\nمن فوائد الاستخراج: قوة إسناد أبي عوانة، وهو اختيار البخاري في صحيحه، وأبو الربيع الزهراني الذي روى عنه مسلم، وإن كان ثقة لكنه دون سليمان بن حرب في الإتقان وأقلَّ ملازمةً منه لحمَّاد بن زيد، فقد لازم سليمانُ بن حرب حمَّادَ بن زيدٍ تسع عشرة سنة، وقال أبو حاتم مشيرا إلى تشدده في انتقاء المشايخ: \"كان سليمان بن حرب قلّ من يرضى من المشايخ، فإذا رأيته روى عن شيخ فاعلم أنه ثقة\".\nانظر: الجرح والتعديل (٧/ ٢٥٥)، تهذيب التهذيب لابن حجر (٤/ ١٧٩، ١٨٠).","vol":"10","page":43},{"text":"<span data-type='title' id=toc-595>باب بيانِ الرُّكوب في الطواف بالكَعْبَة وإبَاحةِ استِلام الرُّكنِ بِالمِحجنِ (^١) إذا زُوحِم عليه</span>\n_________\n(^١) المِحْجَن: -بكسر الميم- هي العصا مُعْوَجَّةُ الرأس، واشْتُقَّ منه فعله: \"يَحْجِنُ\" أي: ينخسه بطرف المِحْجَن.\nانظر: غريب الحديث لابن سلَّام (٣/ ٢١٦)، غريب الحديث لابن الجوزي (١/ ١٩٥)، مشارق الأنوار (١/ ١٨٢)، تفسير غريب ما في الصَّحيحين (ص ١٤٩).","vol":"10","page":45},{"text":"٣٨٧٦ - حدَّثنا (يُونس) (^١)، أخبرنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله بن عُتْبَة، عن ابن عبَّاس \"أنَّ رسول الله ﷺ طافَ في حجَّة الوَدَاع على بَعِيْرٍ يَسْتَلِمُ الرّكْنَ بِمِحْجَنٍ\" (^٣).\n_________\n(^١) ابن عبد الأعلى، تصحَّف اسمه في نسخة (م) إلى \"يوسف\" والتصويب من إتحاف المهرة (٧/ ٣٧٣)، وذكر المزّيُّ في تهذيب الكمال يوسفَ ابن عمر المصري في تلامذة ابن وهبٍ، ولكنَّ أبا عوانة لم يرْوِ عن يوسف بن عُمر في المسند، فالصحيح أنَّ الراوي هنا عن ابن وهبٍ يونس بن عبد الأعلى كما قال الحافظ.\nانظر: تهذيب الكمال (١٦/ ٢٨٢).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب جواز الطواف على بعير وغيره، واستلام الحجر بمحجن ونحوه للراكب (٢/ ٩٢٦، ح ٢٥٣) عن أبي الطاهر وحرملة بن يحيى، وأخرجه البخاري في كتاب الحج -باب استلام الركن بالمحجن (ص ٢٦١، ح ١٦٠٧) عن أحمد بن صالح ويحيى بن سليمان، أربعتهم عن ابن وهب به، =\n⦗٤٦⦘ = وأخرجه ابن خزيمة في صحيحه (٤/ ٢٤٠) عن يونس بن عبد الأعلى به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• التقاء المصنِّف مع الإمام مسلم في شيخ شيخه، وهذا \"بدل\".\n• تقيد المهمل في قوله: \"يونس بن يزيد\" وقد جاء في مسلم مهملا.","vol":"10","page":45},{"text":"٣٨٧٧ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر (^١)، حدَّثنا ابن جُريج، عن أبي الزُّبير، عن جابر قال: \"طافَ النَّبِيّ ﷺ في حَجَّة الوَدَاعِ على راحِلَتِه بِالبيتِ والصَّفا والمروةِ لِيَرَاهُ النَّاس، ولِيُشْرِفَ (^٢)، ولِيَسْألوه، إنَّ النَّاس غَشَوْهُ (^٣) (^٤) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) وليُشْرِف: أي ليكونَ مرفوعا من أن يناله أحد، وليَطَّلِعوا عليه.\nانظر: عون المعبود (٥/ ١٧٤)، سنن النسائي بحاشية السِّندي (ج ٦/ ٢٦٦).\n(^٣) غَشَوْه: -بتخفيف الشين- أي ازدحموا عليه وكثُروا، انظر: المرجعين السابقين.\n(^٤) أخرجه مسلم في كتاب الحج -باب جواز الطواف على بعير وغيره … (٢/ ٩٢٧، ح ٢٥٥) عن علي بن خَشْرم، عن عيسى بن يونس، وعن عبد بن حميد، عن محمد ابن بكر، وفي الباب نفسه (٢/ ٩٢٦، ح ٢٥٤) عن أبي بكر بن أبي شيبة، عن علي ابن مُسهِر، ثلاثتهم عن ابن جريج. به، وزاد عليُّ بن مسهر في لفظه: \"يَسْتلِمُ الحَجَر بِمِحْجَنِه\"، وقد صرَّح أبو الزبير لدى مسلم بالتحديث.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\". =\n⦗٤٧⦘ = • التقاء المصنِّف مع الإمام مسلم في شيخ شيخه، وهذا \"بدل\".","vol":"10","page":46},{"text":"٣٨٧٨ - حدَّثنا يُوسف (^١)، وأبو حميد (^٢)، قالا: حدَّثنا حجَّاج (^٣)، عن ابن جُريج (^٤)، بإسناده مثله (^٥).\n_________\n(^١) هو: يوسف بن سعيد بن مُسَلَّم -بضم الميم وفتح السين المهملة بعدها لامٌ مشدَّدة- المِصِّيصِي.\n(^٢) هو: عبد الله بن محمد بن تميم، أبو حميد المِصَّيْصي.\n(^٣) ابن محمد الأعور.\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٧٧.\n(^٥) من فوائد الاستخراج: روايه للحديث عن ابن جريجٍ حجاجُ الأعور، وقد وصف حجَّاج بكونه أثبت الناس في ابن جريج. انظر: تهذيب الكمال (٥/ ٤٥٥).","vol":"10","page":47},{"text":"٣٨٧٩ - حدَّثنا أحمد بن يحيى الحُلْواني أخو حازِم (^١)، حدَّثنا الحكم بن موسى (^٢)، حدَّثنا شُعيب بن إسحاق، عن هِشام بن عروة، عن\n⦗٤٨⦘ أبيه، عن عائشة قالت: \"طافَ رسول الله ﷺ في حجَّة الوَدَاعِ حَوْلَ الكعبةِ على بعيرٍ يَسْتَلِمُ الرُّكْنَ كَرَاهِيَة أن يُصْرَفَ عنْهُ النَّاسُ\" (^٣).\nرواه محمد بن يحيى، عن سُليمان بن عبد الرحمن، عن شُعيب، وسعدان بن يحيى، عن هِشام بن عروة، بإسناده نحوه (^٤).\n_________\n(^١) هو: أحمد بن يحيى بن إسحاق أبو جعفر البجلي الحُلْوَانِي -بضم الحاء المهملة وسكون اللام والنون بعد الواو والألف- نسبة إلى بلدة حُلْوَان، وهي آخر حد عرض سواد العراق مما يلي الجبال، ت / ٢٩٦ هـ.\nالأنساب للسمعاني (٢/ ٢٤٧).\nوثقه ابن خِراش، والخطيبُ البغدادي، والذَّهبي وغيرهم.\nانظر: تاريخ بغداد (٥/ ٢١٢)، تاريخ الإسلام (وفيات سنة ٢٩٦ - ٢٢ / ص ٨٨)، العبر في خبر من غبر (٢/ ١١٢).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب جواز الطواف على بعير وغيره … (٢/ ٩٢٧، ح ٢٥٦) عن الحكم بن موسى به.\n(^٤) بعد بحث حثيث لم أقفْ على هذا التعليق.","vol":"10","page":47},{"text":"٣٨٨٠ - حدَّثنا محمد بن حيَّويه، أخبَرنا مُطَرِّف، والقَعْنَبي، عن مالِك (^١)، ح.\nوحدَّثنا أبو إسماعيل التِّرمذي، وأبو داود السِّجزي (^٢)، قالا: حدَّثنا القعنبي، عن مالك، عن محمد بن عبد الرحمن بن نَوْفَل، عن عروة بن الزُّبَيرِ، عن زينبَ ابنةِ أبِي سلمة، عن أمِّ سَلَمةَ أنهَّا قالتْ: شكوتُ إلى رسول الله ﷺ أنِّي أشتَكِي، فقال: \"طُوفِي مِنْ وراءِ النَّاس وأنْتِ راكِبَة\" قالت: فطفتُ ورسول الله ﷺ يُصَلّي حينئِذٍ إلى جنبِ البيتِ وهُو\n⦗٤٩⦘ يقرأُ: بِالطُّورِ وكتابٍ مَسْطُورٍ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين، والحديث في موطئه (٢/ ٥٠١) من طريق يحيى الليثي وغيره عنه به.\n(^٢) سُليمان بن الأشعث السِّجسْتاني، صاحب السنن، والحديث في سُننه (ص ٢١٧، ح ١٨٨٢).\n(^٣) أخرجه مسلم في كتاب الحج -باب جواز الطَّواف على بعير وغيره … (٢/ ٩٢٧، ح ٢٥٨) عن يحيى بن يحيى، وأخرجه البخاري في كتاب الحج -باب طواف النساء مع الرجال (ص ٢٦٢، ح ١٦١٨) عن إسماعيل، وفي باب المريض يطوف راكبا (ص ٢٦٤، ح ١٦٣٣) عن القعنبي، وفي باب من صلى ركعتي الطواف خارجا من المسجد (ص ٢٦٣، ح ١٦٢٦) عن عبد الله بن يوسف، أربعتهم عن مالك به.\nمن فوائد الاستخراج: زيادة طريقين عن مالك، إحداها عن القَعنبي عنه، وهو من أثبتِ أصحاب مالك.\nانظر: تهذيب التهذيب (٦/ ٣٢).","vol":"10","page":48},{"text":"<span data-type='title' id=toc-596>بابُ بَيَانِ مَا يَسْتَلِم الطائِف بِالكَعْبَةِ من أركانِها بِيدهِ ومِحجنِه، وتقبِيْلِه يدهَ ومِحجنَه بعد الاستلام</span>","vol":"10","page":50},{"text":"٣٨٨١ - حدَّثنا السُّلمي (^١)، ومحمد بن إسحاق بن الصبَّاح الصغاني [¬*]، والدَّبَرِي (^٢)، عن عبد الرَّزَّاق (^٣) قال: أخبرنا معمر، عن الزُّهري (^٤)، عن سالم، عن ابن عمر، عن النبِيّ ﷺ، أنَّه \"كانَ يَسْتَلِمُ الرُّكْنَ اليَمَانيَّ والحَجَرَ الأسْودَ\" (^٥).\n_________\n(^١) هو: أحمد بن يُوسف بن خالد الأزدي، السُّلَمي.\n(^٢) إسحاق بن إبراهيم بن عبَّاد الصَّنعاني، أبو يعقوب الدَّبري.\n(^٣) الحديث في مصنفه (٥/ ٤٣) عن معمر عن الزهريّ عن ابن عمر ﵁ منقطعًا.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) انظر الحديثين التاليين.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وفي ط. دار المعرفة (٣٤٢٣): (الصغاني)، وصوابه في هذا الموضع: الصنعاني، كما في نسخة دار الكتب المصرية (٣/ ق ٣٢/ ب)، ولنص المصنف على أنه صنعاني، وراجع تعليق محققي الكتاب عند الحديث (٤٤٥)، والحديث في إتحاف المهرة (٩٦٣٤)، وانظر: (٩٦٣٦).","vol":"10","page":50},{"text":"٣٨٨٢ - حدثنا الربيع بن سُليمان صاحبُ الشَّافعي، أخبرنا ابن وهب، ح.\nوحدَّثنا شُعيب بن شعيب بن إسحاق الدِّمَشْقِي، حدَّثنا مروان (^١)، قالا: حدَّثنا الليث بن سعد (^٢)، قال: أخبرنا ابن شهاب، عن سالم، عن أبيه قال: \"لَمْ أرَ رسول الله ﷺ يَمْسَحُ من البيتِ إلَّا الرُّكْنَينِ اليَمَانِيَّيْن\" (^٣).\n_________\n(^١) ابن محمد بن حسّان الأسدي الطَّاطَري.\n(^٢) موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين اليمانيين (٢/ ٩٢٤، =\n⦗٥١⦘ = ح ٢٤٢) عن يحيى بن يحيى وقتيبة بن سعيد، وأخرجه البخاري في كتاب الحج -باب من لم يستلم إلا الركنين اليمانيين (ص ٢٦١، ح ١٦٠٩) عن أبي الوليد، ثلاثتهم عن الليث بن سعد به.\nمن فوائد الاستخراج: تقييد المهمل \"اللَّيث\" بأنه ابن سعد.","vol":"10","page":50},{"text":"٣٨٨٣ - حدَّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن سالم بن عبد الله بن عمر، عن أبيه قال: \"لَمْ يَكُنْ رسول الله ﷺ يَسْتَلِمُ منْ أركانِ البيتِ إلَّا الرُّكْنَ الأسودَ والذي يلِيه من نَحوِ دُورِ الجُمَحِيِّين\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين اليمانيين في الطواف، دون الركنين الآخرين (٢/ ٩٢٤، ح ٢٤٣) عن أبي الطاهر وحرملة، وأخرجه ابن خزيمة (٤/ ٢١٦) عن يونس بن عبد الأعلى، ثلاثتهم عن ابن وهب به.\nمن فوائد الاستخراج:\n• تقييد المهملين \"يونس\"، بأنه ابن يزيد، و\"سالم\" بأنه ابن عبد الله بن عمر.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• التقاء المصنّف مع مسلم في شيخ شيخه وهذا \"بدل\".","vol":"10","page":51},{"text":"٣٨٨٤ - حدَّثنا يُوسف (^١)، حدَّثنا محمد بن أبي بكر (^٢)، حدَّثنا يحيى بن سعيد (^٣)، عن عبيد الله، عن نافع، عن ابن عمر قال: \"ما تركتُ\n⦗٥٢⦘ استِلامَ هذينِ الرُّكنينِ مُنذُ رأيتُ رسول الله ﷺ يَسْتَلِمُهما في شِدَّةٍ ولا رَخاءٍ: الحجرَ والرُّكْنَ اليَمانِيَّ\" (^٤).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حمَّاد بن زيد بن درهم الأزدى القاضي.\n(^٢) ابن علي بن عطاء بن مقدّم المُقَدّمي، أبو عبد الله البصري.\n(^٣) القطَّان، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين … (٢/ ٩٢٤، ح ٢٤٥) عن محمد بن المثنى وزهير بن حرب وعبيد الله بن سعيد، وأخرجه البخاري في كتاب الحج -باب الرمل في الحج والعمرة (ص ٢٦٠، ح ١٦٠٦) عن مسدَّد، أربعتهم عن يحيى بن سعيد القطان به.","vol":"10","page":51},{"text":"٣٨٨٥ - حدَّثنا أبو داود السِّجِسْتَانِي (^١)، حدَّثنا مسدد، حدَّثنا يحيى (^٢)، عن عبد العزيز بن أبي رَوَّادٍ (^٣)، عن نافِع (^٤)، عن ابن عمر قال: \"كانَ النَّبِيّ ﷺ لا يدعُ أنْ يَسْتَلِمَ الرّكنَ اليمانِيَّ والحجرَ في كلّ طوافِهِ (^٥) \". قال: وكان ابن عمر يفْعلُه (^٦).\n_________\n(^١) سليمان بن الأشعث، صاحب السنن، والحديث في سننه (ص ٢١٧، ح ١٨٧٦) بهذا الإسناد.\n(^٢) ابن سعيد القطان.\n(^٣) عبد العزيز بن أبي روَّاد -بفتح الراء وتشديد الواو- الأزدي، أبو عبد الحميد المكي، مروزي الأصل، ت /٢٠٦ هـ، واسم أبي رواد: ميمون.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) هكذا في نسخة (م) \"طوافه\"، ولعلَّه تصحيف \"طَوْفَةٍ\" كما في سنن أبي داود (ص ٢١٧، ح ١٨٧٦) والحديث عند المصنِّف من طريق أبي داود، ورواه أبو نعيم الفضل بن دُكَين عن عبد العزيز عند أحمد في المسند (٢/ ١١٥) فقال: \"طوْفة\" كما عند أبي داود.\n(^٦) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين اليمانيين … =\n⦗٥٣⦘ = (٢/ ٩٢٤، ح ٢٤٤) عن محمد بن المثنى، عن خالد بن الحارث، عن عبيد الله، عن نافع به، ولفظه: \"أنَّ رسول الله ﷺ كان لا يستلِمُ إلَّا الحجرَ والرُّكنَ اليمانِيَّ\"، وأخرجه ابن خُزيمة في صحيحه (٤/ ٢١٦) عن محمد بن عبد الأعلى، عن المعتمر بن سليمان، عن ابن أبي رَوَّاد به، وفي لفظه: \"في كلِّ طواف\"، وقد حسَّن الشيخُ الألباني حديث ابن أبي رَوَّاد في صحيح سنن أبي داود (١/ ٥٢٤، ح ١٨٧٦)، ويُحملُ هذا على أنَّ ابن أبي رَوَّاد لم يأت عن نافعٍ بزيادةٍ حين قال: \"في كلِّ طَوفةٍ\"، بل غاية ما في الأمر أنَّه روى الحديث بلفظٍ يشرحُ ما يدُلُّ عليه حديثُ ابن عُمر من الطُّرُق الأخرى، وإلا فابن أبي رَوّاد لا تحتمل حالتُه تفرُّدَه بزيادةٍ عن الإمام المكثر نافع، وانظر تخريج الأحاديث التالية: ح / ٣٨٨٦، ٣٨٨٧، ٣٨٨٨.","vol":"10","page":52},{"text":"٣٨٨٦ - حدَّثنا عُمر بن شَبَّة النُّمَيْرِي، حدَّثنا عبد الوهاب الثَّقَفِي، حدَّثنا أيُّوب (^١)، عن نافِع (^٢)، عن ابن عمر قال: \"ما أتيتُ على الرُّكنِ مُذْ رأيتُ رسول الله ﷺ مَسَحه في رَخاءٍ ولا زِحامٍ إلَّا مسَحْتُه\" (^٣).\nرواه عبد الوارِث، عن أيُّوب، عن نَافِع (^٤).\n_________\n(^١) ابن أبي تميمة السّختياني.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٨٧، ٣٨٨٨.\n(^٣) أخرجه الإمام أحمد في المُسند (٢/ ٤٠) عن عبد الوهاب الثَّقفي به.\n(^٤) رواه النَّسائي في السنن الصغرى (ص ٤٥٦، ح ٢٩٥٣) عن عمران بن موسى، عن عبد الوارث به، وإسناده صحيح.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام من طرق الحديث عن نافع =\n⦗٥٤⦘ = طريقين: طريق ابن أبي رواد (ح / ٣٨٨٥)، وطريق أيوب السّختيانِي (ح / ٣٨٨٦).","vol":"10","page":53},{"text":"٣٨٨٧ - حدَّثنا محمد بن إسماعيل الصَّائغ، حدَّثنا محمد بن عبد الله بن نُمير (^١)، حدَّثنا أبو خَالِد الأحمر، عن عبيد الله، عن نافع، عن ابن عمر، أنَّه \"استَلَم الحَجرَ وقَبَّل يدهُ\" وقال: \"ما تركتُه مُذْ رأيتُ رسول الله ﷺ يفعلُه\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين اليمانيين … (٢/ ٩٢٤، ح ٢٤٦) عن أبي بكر بن أبي شَيْبة وابن نُمير، كلاهما عن أبي خالد الأحمر به.","vol":"10","page":54},{"text":"٣٨٨٨ - حدَّثنا جعفر بن محمد القطَّان (^١)، حدَّثنا أبو بكر بن أبي شيبة (^٢)، حدَّثنا أبو خالِد الأحمر (^٣)، عن عبيد الله، عن نافع، عن ابن عمر قال: رأيت ابن عُمر \"استلَم الحَجرَ بيدِه فَقبَّلَ يده\" وقال: \"ما تركتُه مُذْ رأيتُ رسول الله ﷺ يفعلُه\".\n_________\n(^١) هو: جعفر بن محمد بن الحجاج بن فرْقَد الرَّقي القطَّان.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٨٨٧.\n(^٣) اسمه: سُليمان بن حيَّان.","vol":"10","page":54},{"text":"٣٨٨٩ - حدَّثنا يُونس، أخبرنا ابن وهب (^١) قال: حدَّثني عمرو ابن الحارث، أنَّ قتادة بن دعَامة حدَّثه، أنَّ أبا الطُّفيل البَكْرِيَّ (^٢)\n⦗٥٥⦘ حدَّثه، أنَّه سمِع ابن عبَّاس يقول: \"لَمْ أرَ رسول الله ﷺ يَسْتلمُ غير الرُّكْنَينِ اليمانيَّيْن\" (^٣).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) عامِر بن واثِلة الليثي ﵁ له صُحبة. =\n⦗٥٥⦘ = انظر: الاستيعاب لابن عبد البر (٢/ ٧٩٨)، الإصابة في تمييز الصحابة (٣/ ٦٠٥).\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب استلام الركنين اليمانيين … (٢/ ٩٢٥، ح ٢٤٧) عن أبي الطَّاهر، عن ابن وهب به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين.\n• التقاء المصنف مع مسلم في شيخ شيخه، وهذا \"بدل\".\n• مجيئ صيغة التحديث عن ابن وهب، ولدى مسلم بصيغة الإخبار.","vol":"10","page":54},{"text":"٣٨٩٠ - حدَّثنا عبُّاس الدُّوري، وأبو أمية، قالا: حدَّثنا أبو عاصم (^١)، عن معروف بن خَرَّبُوذ (^٢)، عن أبي الطُّفيل قال: \"رأيتُ النَّبِيّ ﷺ يطُوفُ على راحلتِه يَسْتَلِمُ الرُّكنَ بِمِحْجَنِه، ثُمَّ جاءَ إلى الصَّفا فطافَ علَى راحِلتِه\" (^٣).\n_________\n(^١) الضحَّاك بن مخلَد.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب جواز الطواف على بعير وغيره … (٢/ ٩٢٧، ح ٢٥٧) عن محمد بن المثنى، عن أبي داود الطيالسي، وأخرجه أبو داود في سننه (ص ٢١٧، ح ١٨٧٩) عن هارون بن عبد الله ومحمد بن رافع، عن أبي عاصِم، كلاهما عن معروف بن خرَّبُوذ به، وزاد: \"ويقبل المحجن\"، وكذا في لفظ أبي عوانة زيادة صحيحة: \"ثم جاء إلى الصفا فطاف على راحلته\"، رواها جمعٌ من الثِّقات =\n⦗٥٦⦘ = عن أبي عاصم الضحَّاك بن مخلد، فهي من قبيل زيادات الثقات.\nمن فوائد الاستخراج: في لفظِ أبي عوانة زيادةٌ صحيحة لم تردْ عند صاحب الأصل.","vol":"10","page":55},{"text":"٣٨٩١ - ز- حدثنا الربيع بن سُليمان، حدَّثنا عمَّار ابن نوح أبو سَهل (^١)، حدَّثنا شُعبة، عن زيد بن جُبير (^٢) قال: سمعتُ ابن عمر يقول: \"كُنَّا إذا لَمْ نَقْدِرْ على الحَجرِ قَرَعْنَاه بِالعَصا\" (^٣).\n_________\n(^١) لم أقفْ له على ترجمة، ولعلَّه عمَّار بن نوح المصري، الراوي عن عمران بن داوَر القطَّان ت / ١٦٠ - ١٧٠ هـ قال فيه أبو زرعة: \"ليس بالقوي\"، وذكره الذهبي في المغني، والميزان، وابن حجر في اللسان.\nانظر: الجرح والتعديل (٦/ ٣٩٤)، الميزان (٣/ ١٧١)، المغني (٢/ ٤٦٠)، لسان الميزان (٤/ ٢٧٦).\n(^٢) ابن حَرْمَلْ الجُشَمِي الطَّائي.\nانظر: تهذيب الكمال (١٠/ ٣٢ - ٣٤)، التقريب (ت ٢٣٢٣).\n(^٣) انظر تخريج الحديث الذي بعده.","vol":"10","page":56},{"text":"٣٨٩٢ - ز- حدَّثنا بحر بن نصر، حدَّثنا عمَّار بن نُوح، أخبرنا شُعبة، بإسناده، \"كُنَّا إذا لَمْ نقْدِرْ على استِلامِ الحجرِ قرعْنَاه بِالعَصا، وكُنَّا لا نأكُلُ لحومَ الأضاحِي فوقَ ثَلاثٍ\" (^١).\n_________\n(^١) أخرجه الإمام ابن جرير الطبري في تهذيب الآثار (١/ ٢٨٥، ح ٥٨٢) عن يحيى ابن طلحة اليربوعي، عن شريك، وعن (١/ ٢٨٥ - ٢٨٦، ح ٥٨٣، ٥٨٤) محمد ابن المثنى عن محمد بن جعفر، وعبد الرحمن بن مهدي، ثلاثتهم عن شعبة، عن زيد ابن =\n⦗٥٧⦘ = جبير به، ليس في جميع تلك الطرق قوله: \"وكُنَّا لا نأْكُلُ لحومَ الأضاحِي فوقَ ثَلاثٍ\"، ولعلَّ عمار بن نوح دخلَ عليه حديث في حديثٍ فخالف الجماعة وجاء بهذه الزيادة، وإيرادُ الطبريِّ الحديثَ في تهذيب الآثار تصحيح منه له، فأسانيدُه صحيحةٌ رجالها ثقات ما عدا الإسناد الأول، ففيه يحيى بن طلحة بن أبي كثير اليربُوعي، الكوفي، وهو ليِّنُ الحديث، وتوبع شيخُه عن شُعبة.\nقال الهيثمي في حديث زيد بن جُبير هذا: \"رواه الطبراني في الكبير بأسانيد وبعضها رجاله ثقات\".\nانظر: مجمع الزوائد (٣/ ٢٤٢)، تقريب التهذيب (ت ٨٥٣٣).\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":56},{"text":"٣٨٩٣ - ز- حدَّثنا عبَّاس بن محمد، حدَّثنا موسى بن مسعود (^١)، حدَّثنا سُفيان (^٢)، عن زيد بن جُبير قال: سمعت ابن عمر يقول: \"كانَ رسول الله ﷺ يستَلِم الرّكنَ بِمِحْجَنِه ثُمَّ يُقَبِّلُه\" (^٣).\n_________\n(^١) أبو حذيفة النهدي.\n(^٢) الثوري.\n(^٣) لم أقف على من تابع أبا حذيفة النهدي في حديثه هذا، وقد تقدمت ترجمته، وتبين هناك أنه سيئ الحفظ، فمثله لا يحتمل التفرد، خاصة في مثل الإمام سفيان الثوري، إمام يجمع حديثه، ولكن متن الحديث صحيح من حديث أبي الطفيل الذي رواه مسلم (٢/ ٩٢٧، ح ٢٥٧) ولفظه: \"رأيت رسول الله ﷺ يطوف بالبيت، ويستلم الركن بمحجن معه، ويُقَبِّلُ الِمحْجَنَ\"، وتقدم هذا الحديث عند المصنِّف =\n⦗٥٨⦘ = برقم /٣٨٩٠، إلا أنَّه ليس في لفظِ المصنِّف تقبيله ﷺ المحجنَ بعد استلامه الحجرَ به.","vol":"10","page":57},{"text":"٣٨٩٤ - ز- حدَّثنا حَنْبل بن إسْحاق، حدَّثنا أبو حُذيفة (^١)، حدَّثنا سُفيان (^٢)، بمثله (^٣).\n_________\n(^١) موسى بن مسعود النّهدي، جاء في الإسناد قبله أيضا.\n(^٢) الثوري.\n(^٣) انظر تخريج ح / ٣٨٩٣.","vol":"10","page":58},{"text":"<span data-type='title' id=toc-597>باب ذكر الخبر أن النَّبِيّ ﷺ كان يُقَبِّلُ الحجرَ، والسُّنَّة في استقبالِه لِمنْ يريدُ استِلامَه</span>","vol":"10","page":59},{"text":"٣٨٩٥ - حدَّثنا الدقيقي، حدَّثنا يزيِد بن هارون، قال: قلتُ لعاصِمٍ (^١): أذكرتَ أنَّ عمرَ ﵁ قَبَّلَ الحجرَ وقال: \"إنِّي أُقَبِّلُكَ، وإنِّي لأَعلمُ أنَّك حجرٌ، وأنَّك لا تَضُرُّ ولَا تَنْفَعُ\" فقال: حدَّثَنِيه عبد الله بن سَرْجِس (^٢).\n_________\n(^١) ابن سُليمان الأَحْوَل، وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب تقبيل الحجر الأسود في الطواف (٢/ ٩٢٥، ح ٢٥٠) عن خلف بن هشام والمقدَّمي وأبي كامل وقتيبة بن سعيد، كلهم عن حمَّاد بن زيد، عن عاصم الأحول به، وزاد على لفظ أبي عوانة قولَه: \"ولولَا أنِّي رأيتُ رسول الله ﷺ يُقَبِّلُكَ مَا قَبَّلْتُك\"، وانظر الحديث التالي.\nمن فوائد الاستخراج: تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي.","vol":"10","page":59},{"text":"٣٨٩٦ - حدَّثنا الصغاني، حدَّثنا روح بن عبادة، حدَّثنا شُعبة، ح.\nوحدَّثنا الدَّبري، عن عبد الرزَّاق (^١)، عن معمر كِلاهمُا، عن عاصمٍ (^٢)، عن عبد الله بن سَرْجِس قال: رأيت الأُصَيْلِعَ يعني عمرَ بن الخطَّاب (^٣)\n⦗٦٠⦘﵁ يُقَبِّلُ الحَجَر ويقول: \"إنِّي لأُقَبِّلُك، وإنِّي لأعلمُ أنَّكَ حجرٌ، ولكنِّي رأيتُ رسول الله ﷺ يُقَبِّلُكَ\" (^٤).\n_________\n(^١) رواه عبد الرزاق في مصنَّفه بهذا الإسناد (٥/ ٧١)، وزاد: \"وأعلمُ أنَّ الله ربِّي\".\n(^٢) ابن سُليمان الأحول، وهو موضع الالتقاء مع مسلم، انظر ح / ٣٨٩٦.\n(^٣) الأُصَيْلِع: -تصغير الأصْلَع- الذي انحسر الشَّعر عن رأسه.\nانظر النهاية في غريب الحديث (٣/ ٤٧).\n(^٤) أخرجه الإمام أحمد في المسند (١/ ٥٠) عن محمد بن جعفر، عن شعبة بمثل لفظ المصنِّف، وزاد مسلم عليه وعلى أبي عوانة في المتن قوله: \"وأنكَ لا تضُرُّ ولا تنفع\"، وانظر الحديث السابق.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن عاصم الأحول ثلاثة طرف، وهي طريق يزيد بن هارون، وشعبة بن الحجَّاج، ومعمر.","vol":"10","page":59},{"text":"٣٨٩٧ - حدَّثنا المُثَنَّى بن بُحَيْر (^١)، حدَّثنا أبو نُعيم (^٢)، حدَّثنا محمد بن طلحة اليامِي (^٣)، عن إبراهيمَ بن عبد الأعلَى (^٤)، عن سُويد ابن غَفَلَة: رأيتُ عمرَ ﵁ يُقَبّلُ الحجرَ ويقولُ: \"إنِّي لأَعْلَمُ أنَّكَ حجرٌ لا تَضُرُّ ولا تَنْفَعُ، ولكنِّي رأيتُ أبَا لقَاسِم ﷺ بِكَ حَفِيًّا (^٥) \" (^٦).\n_________\n(^١) لم أقف له على ترجمته، ذكره صاحب تكملة الإكمال في شيوخ عمران بن موسى ابن محمد، أبو موسى الأستوي.\nانظر: تكملة الإكمال (١/ ١٨٧).\n(^٢) هو: الفضل بن دُكين.\n(^٣) هو: محمد بن طلحة الياميّ، ت / ١٦٧ هـ من رجال البخاري ومسلم.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) حَفِيًّا: أي بارًّا وصولا مواظِبًا على استلامِك معتنيا بك.\nانظر: مشارق الأنوار (١/ ٢٠٨)، تفسير غريب ما في الصحيحين (١/ ٤٤).\n(^٦) أخرجه مسلم في كتاب الحج -باب استحباب تقبيل الحجر الأسود في الطواف =\n⦗٦١⦘ = (٢/ ٩٢٦، ح ٢٥٢، ٢٥٣) عن أبي بكر بن أبي شيبة وزهير بن حرب، عن وكيع، وعن محمد بن المثنى، عن عبد الرحمن بن مهدي، كلاهما (فرَّقهما) عن سُفيان الثوري، عن إبراهيم بن عبد الأعلى به، وزاد في طريق وكيع \"والتزمه\" أي الحجرَ الأسود.\nمن فوائد الاستخراج: تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":60},{"text":"٣٨٩٨ - حدَّثنا أبو علي الزعفراني، حدَّثنا عَبِيدَة بن حُمَيْد (^١)، عن الأعمش (^٢)، عن إبراهيم عن عابِس بن ربيعة قال: رأيتُ عمرَ بن الخطاب ﵁ إذا انتهى إلى الحجرِ قبَّلَ هـ، قال: \"إنِّي لأُقبِّلُك وإنِّي لأعلمُ ما أنتَ، ولكنْ رأيتُ رسول الله ﷺ قَبَّلَكَ\" (^٣).\n_________\n(^١) هو: عَبِيدة -بفتح أوله كسر الباء المنقوطة بواحدة- بن حُميد -مصغر- ابن صُهيب أبو عبد الرحمن الكُوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب تقبيل الحجر الأسود في الطواف (٢/ ٩٢٥ - ٩٢٦، ح ٢٥١) عن يحيى بن يحيى، وأبي بكر بن أبي شيبة، وزهير ابن حرب، وابن نمير، جميعا عن أبي معاوية، وأخرجه البخاري في كتاب الحج -باب ما ذكر في الحجر الأسود (ص ٢٥٩، ١٥٩٧) عن محمد بن كثير، عن سفيان الثوري، كلاهما عن الأعمش به، ولفظ مسلم: \"رأيتُ عمرَ يقَبِّلُ الحجرَ، ويقولُ: إنِّي لأقَبِّلكَ وأعلمُ أنَّك حجرٌ، ولولا أنِّي رأيتُ رسول الله ﷺ يقَبِّلكَ لَمْ أقبِّلْكَ\".","vol":"10","page":61},{"text":"٣٨٩٩ - حدَّثنا الصغاني، حدَّثنا يَعْلَى (^١)، حدَّثنا الأعمش (^٢)، ح.\n⦗٦٢⦘ وحدَّثنا ابن الجُنَيد الدَّقَّاق، حدَّثنا صَدقةُ بن مُسْلِم (^٣)، حدَّثنا أبو حمَزة محمد بن مَيْمُون السُّكَّري (^٤)، عن منصُورٍ (^٥) كِلاهمُا، عن إبراهيم (^٦)، عن عابِس بن رَبِيعة قال: رأيتُ عمر ﵁ استقبلَ الحجرَ ثُمَّ قال: \"أمَا والله إنّي لأعلمُ أنَّك حجرٌ، ولولا أنِّي رأيتُ رسول الله ﷺ يُقَبِّلُكَ ما قَبَّلْتُكَ\" زاد الأعمش: ثُمَّ تقدم فقَبَّلَه (^٧).\n_________\n(^١) ابن عُبيد بن أبي أُمَيَّة الطَّنافِسي الكُوفي.\n(^٢) موضع الالتقاء مع مسلم في الإسناد الأول، انظر ح / ٣٨٩٨.\n(^٣) هو: المروزي، لم أقف فيه على توثيق أو تجريح، إلا أن ابن حبان ذكره في الثقات (٨/ ٣٢٠) وقال: \"يروى عن أبي حمزة السكري، روى عنه محمد بن أحمد بن الجنيد الدقائق\"، وذكره الذهبي في المقتنى في سرد الأسماء والكنى (٢/ ١٥٨) فقال: \"صدقة ابن مسلم المروزي عن أبي حمزة السكري\".\n(^٤) المروزي، ثقة ت / ١٦٧ هـ.\nانظر: الجرح والتعديل (٨/ ٨١)، الثقات (٧/ ٤٢٠)، تهذيب الكمال (٢٦/ ٥٤٦).\n(^٥) ابن المعتمِر.\n(^٦) ابن يزيد النخعي، وهو موضع الالتقاء مع مسلم في الإسناد الثاني، انظر ح / ٣٨٩٨.\n(^٧) من فوائد الاستخراج:\n• تساوي عدد رجال الإسناد الأول للمصنف مع إسناد مسلم.\n• زيادة طريقين عن الأعمش (ح / ٣٨٩٨، ح / ٣٨٩٩)، وطريق عن إبراهيم النخعي.\n• زيادةُ لفظٍ في الحديث: \"ثم تقدَّم فَقَبَّلَه\".","vol":"10","page":61},{"text":"٣٩٠٠ - حدَّثنا أبو أمية، حدَّثنا عبيد الله بن مُوسى، حدَّثنا\n⦗٦٣⦘ إسرائيلُ (^١)، والحَسَن بن صَالِح (^٢)، عن إبراهيم بن عبد الأعْلى (^٣)، عن سُويد بن غَفَلَة، بِمثل حديثِ المُثَنَّى قبله (^٤).\nرواه أبو بكر، عن وكيع، عن سُفيان (^٥) إبراهيم بن عبد الأعلى، عن سُويد بن غَفَلَة: رأيت عمر بن الخطاب ﵁ قبَّل الحجرَ والتزَمه وقال: \"رأيتُ رسول الله ﷺ بِكَ حَفِيًّا\" (^٦).\n_________\n(^١) ابن أبي إسحاق عمرو بن عبد الله الهمداني.\n(^٢) هو: الحسن بن صالح بن صالح بن حيّ، الهمْداني.\n(^٣) موضع الالتقاء مع مسلم، انظر ح /٣٨٩٧.\n(^٤) انظر تخريج ح /٣٨٩٧.\nمن فوائد الاستخراج: زيادة طريقين عن إبراهيم بن عبد الأعلى، مع تساوي عدد رجال إسناد المصنِّف مع إسناد مسلم.\n(^٥) الثوري.\n(^٦) أخرجه مسلم موصولا في كتاب الحج -باب استحباب تقبيل الحجر الأسود في الطواف (٢/ ٩٢٦، ح ٢٥٢) عن أبي بكر بن أبي شيبة، وزهير بن حرب، عن وكيع به، وانظر ح /٣٨٩٧.","vol":"10","page":62},{"text":"٣٩٠١ - قال عَليُّ بن الحسَن (^١): حدَّثنا عبد الله بن الوَلِيد، حدَّثنا سُفيان (^٢)، عن إبراهيمَ بن عبد الأعلى بِنحوه، ولم يذْكُرْ: التَزَمَه (^٣).\n_________\n(^١) هو: علي بن الحسن بن أبي عيسى الهِلَالي، شيخ المصنِّف.\n(^٢) الثوري. موضع الالتقاء مع مسلم.\n(^٣) لم يتبين لي سبب عدم تصريح أبي عوانة بالتحديث من شيخه عليِّ بن الحسن في =\n⦗٦٤⦘ = هذا الحديث، فربما أخذ الحديث عنه مناولة أو في مجلس المذاكرة، فقد قرَّر ابن الصلاح أنَّ المعلِّق إذا سمَّى بعض شيوخهِ وكان غيرَ مدَلِّس حمُلَ على أنَّه سمعه منه، كما ذكر ذلك في حديث هشام بن عمار الذي أخرجه البخاري في تحريم المعازف، ولا فرق بين أن يقول المعلِّق قالَ أو روى أو ذكر أو ما أشبه ذلك من الصِّيغ التي ليستْ بِصريحة، حسبَ ما قال الحافظ ابن حجر، والحديث سبقَ من طرق عن إبراهيم بن عبد الأعلى عند المصنِّف، كما في ح / ٣٨٩٧، ٣٩٠٠.\nانظر: مقدِّمة ابن الصَّلاح (ص ٦١)، النُّكت على ابن الصلاح (١/ ٣٥٤).","vol":"10","page":63},{"text":"٣٩٠٢ - حدَّثنا محمد بن يحيى، ومحمد بن حيَّويه، والصَّاغاني، قالوا: أخبرنا أصْبَغ بن الفرَج، قال: أخبرني عبد الله بن وهب (^١) قال: أخبرني يُونس، وعمرو بن الحارث، عن ابن شهاب، [عن سالم] (^٢) أنَّ أبَاه حدَّثه، قال: قبَّل عمر ﵁ الحجرَ ثُمَّ قال: \"أمَا والله لقد علِمتُ أنَّك حجرٌ ولولا أنِّي رأيتُ رسول الله ﷺ يُقَبِّلُكَ [مَا قَبَّلْتُك] (^٣) \" (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقَط من نسخة (م)، والاستِدراك من إتحافِ المهرة (١٢/ ٦٨).\n(^٣) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من لفظ مسلم، وأحاديث الباب والسياق يدلُّ عليه أيضا.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب تقبيل الحجر الأسود (٢/ ٩٢٥، ح ٢٤٨) عن حرملة بن يحيى وهارون بن سعيد الأيلي، عن ابن وهب، كلاهما عن يونس بن يزيد وعمرو بن الحارث به، إلا أنَّ هارونَ لم يذكر \"يُونس\"، وأخرجه ابن الجارود في المنتقى (١/ ١٨٨) عن محمد بن يحيى، عن أصبغ به. =\n=\n⦗٦٥⦘ = من فوائد الاستخراج: تقييد المهمل، وهو عمرو، بأنه ابن الحارث.","vol":"10","page":64},{"text":"٣٩٠٣ - حدَّثنا ابن أخِي ابن وهب (^١)، حدَّثنا عمِّي (^٢)، حدَّثنا يُونس، وعمرو، بإسنادِه مثلَه، زاد محمد بن يحيى في حديثه: قال عمرو بن الحارث: وحدَّثني بمثله زيدِ بن أسْلم، عن أبيه (^٣).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي.\n(^٢) هو عبد الله بن وهب بن مسلم القرشي المصري، وهو موضع الالتقاء مع مسلم، انظر ح / ٣٩٠٢.\n(^٣) روى هذه الزيادة ابن الجارود في المنتقى (١/ ١٨٨) عن محمد بن يحيى عن أصبغ به، وجاءت عند مسلم في طريق هارون بن سعيد الأيْليّ عن ابن وهب، قال مسلم (٢/ ٩٢٥، ح ٢٤٨): \"زاد هارون في روايته: قال عمرو: وحدثني بمثلها زيد بن أسلم عن أبيه أسلم\"، وانظر تخريج ح / ٣٩٠٢.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• تقييد المهمل \"عمرو\" بأنه ابن الحارث.\n• متابعةُ أصبغ (ح / ٣٩٠٢) هارونَ بن سَعيد الأيليّ على زيادتِه لدى مسلم.","vol":"10","page":65},{"text":"٣٩٠٤ - حدَّثنا الدقيقي، حدَّثنا يَزِيد (^١)، حدَّثنا وَرْقَاء (^٢)، عن زيدِ بن أسلَم (^٣)، عن أبيه قال: رأيتُ عمرَ ﵁ قَبَّلَ الحجرَ\n⦗٦٦⦘ وقالَ: \" [إنِّي] (^٤) لأَعلمُ أنَّك حَجرٌ لا تَضُرُّ ولا تنفعُ ولولا أنِّي رأيتُ رسول الله ﷺ قبَّلَك مَا قَبَّلْتُك\" (^٥).\n_________\n(^١) ابن هارون بن زاذان السُّلمي مولاهم، أبو خالد الواسطي.\n(^٢) ابن عمر بن كُلَيب اليشكري، أبو بشر الكوفي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركتُه من لفظ مسلم والسِّياق يدلُّ عليه أيضًا.\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب تَقبيل الحَجرِ الأسْود في الطَّواف (٢/ ٩٢٥، ح ٢٤٨) عن هرونَ بن سعيد الأيليّ، عن ابن وهب، عن عمرو ابن الحارث.\nوأخرجه البخاري في كتاب الحج -باب تقبيل الحجر (ص ٢٦١، ح ١٦١٠) عن أحمد بن سنان، عن يزيد بن هارون، عن ورقاء، كلاهما عن زيد ابن أسلم به.\nمن فوائد الاستخراج: في حديث المصنِّف بيانٌ للمتن المحال به على المتن المحال عليه.","vol":"10","page":65},{"text":"٣٩٠٥ - حدَّثنا الصغاني، حدَّثنا ابن أبي مريم (^١)، حدَّثنا محمَّد ابن جعفر (^٢)، قال: أخبرني زيد بن أسلم (^٣)، عن أبيه، أنَّ عمر ابن الخطاب ﵁ استَلَمَ الحجرَ، ثُمَّ ذكر نحوه (^٤).\n_________\n(^١) هو: سعيد بن الحكم بن محمد، المعروف بابن أبي مريم الجُمَحِيّ.\n(^٢) ابن أبي كثير، الأنصاري، الزرقي مولاهم المدني.\n(^٣) موضع الالتقاء مع مسلم، انظر ح/ ٣٩٠٤.\n(^٤) أخرجه البخاري في كتاب الحج -باب الرمل في الحج والعمرة (ص ٢٦٠، ح ١٦٠٥) عن سعيد بن أبي مريم به، وفي لفظه زيادة على ما في لفظ المصنِّف.","vol":"10","page":66},{"text":"٣٩٠٦ - حدَّثنا الصغاني، حدَّثنا الحسَنُ بن موسى، حدَّثنا\n⦗٦٧⦘ ورقاء بن عُمر قال: زيد بن أسلم (^١) حدَّثنا بمثله \"ولكنِّي رأيتُ رسول الله ﷺ يُقَبِّلك فأنَا أُقَبِّلُك\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر ح /٣٩٠٤.\n(^٢) من فوائد الاستخراج:\n• تساوي عدد رجال أسانيد المصنِّف مع إسناد مسلم.\n• زيادة طريقين عن زيد بن أسلم، طريق ورقاء، وطريق محمد بن جعفر ابن أبي كثير.\n• بيان المتن المحال به على المتن المحال عليه.","vol":"10","page":66},{"text":"٣٩٠٧ - حدَّثنا محمد بن يحيى، والصَّومعي (^١)، قالا: حدَّثنا أبو عُمر الحَوْضي (^٢)، حدَّثنا حمَّاد بن زيد (^٣)، عن أيُّوب، عن نَافِع، عن ابن عمر، أنَّ عمر ﵁ كان يُقَبِّلُ الحَجرَ ويقولُ: \"إنِّي لأقَبِّلُك، وإنِّي لأَعْلمُ أنَّكَ حَجرٌ، ولكنِّي رأيتُ رسول الله ﷺ يُقَبِّلُكَ\" (^٤).\n_________\n(^١) هو: محمد بن أبي خالد الصومعي.\n(^٢) حفص بن عمر بن الحارث.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب تقبيل الحجر الأسود في الطواف (٢/ ٩٢٥، ح ٢٤٩) عن محمد بن أبي بكر المقدمي، عن حمَّاد بن زيد به، وأخرجه البيهقي في السنن الصغرى (٤/ ١٦١) أبي الحسين بن بشران عن أبي بكر أحمد بن سلمان، عن الحسن بن مكرم، عن أبي عمر الحوضي به.\nمن فوائد الاستخراج: تقويةُ طريقِ محمد بن أبي بكر المقدّمي المتَّصلة عن =\n⦗٦٨⦘ = حمَّاد بن زيد لدى مسلمٍ بمتابعةِ أبو عمر الحَوْضِي ومسدَّد (ح / ٣٩٠٨) إيَّاه، فإنَّ أيوب السّختياني اختلف عليه في هذا الحديث وصلًا وإرسالًا كما قال الداراقطني في العلل (٢/ ١٣): \"يرويه أيوب السّختِياني واختلف عنه، فرواه حمَّاد بن زيد عن أيُّوب عن نافع عن ابن عمر عن عمر، قال ذلك الحوضي ومُسدَّد والمُقَدَّمِي، وقيل عن حمَّاد بن زيد عن أيُّوب عن نافِع مرسلًا عن عمر، ورواه إسماعيل به عُليَّة عن أيوب قال: نُبِّئْتُ أنَّ عمر قال، وقولُ حمَّاد بن زيد أحبُّ إليَّ\".\nوزاد المزِّي في تُحْفَة الأشراف (٨/ ٧٢) نقلًا عن الدَّارقُطْنيِ قوله: \"وخالفهم سليمان بن حرب وأبو الربيع وعارم فأرسلوه عن حمَّاد بن زيد\".","vol":"10","page":67},{"text":"٣٩٠٨ - حدَّثنا المُثَنَّى بن بُحَير (^١)، حدَّثنا مسدد، حدَّثنا حمَّاد ابن زيد (^٢)، بإسناده مثله (^٣).\n_________\n(^١) لم أقف له على ترجمته، ذكره صاحب تكملة الإكمال في شيوخ عمران بن موسى ابن محمد، أبو موسى الأستوي.\nانظر: تكملة الإكمال (١/ ١٨٧).\n(^٢) موضع الالتقاء مع مسلم، انظر ح / ٣٩٠٧.\n(^٣) أخرجه الدّارمي في سُنَنِه في كتاب المناسك -باب في تقبيل الحجر (٢/ ٧٥) عن مسدَّد به.","vol":"10","page":68},{"text":"٣٩٠٩ - حدَّثنا أبو عليّ السَّمَرقَنْدِي (^١)، حدَّثنا أبو جعفر الحمَّال (^٢) [¬*]، حدَّثنا عبد الرحمن بن مَغْراء، حدَّثنا الضحَّاك\n⦗٦٩⦘ ابن عُثْمان، عن نافع (^٣)، عن ابن عمر: رأيتُ عمر ﵁ يُقَبِّلُ الحَجرَ [ويقول] (^٤): \"إنِّي لأعلمُ أنَّكَ حجرٌ، ولكنِّي رأيتُ رسول الله ﷺ يُقَبِّلُك\" (^٥).\n_________\n(^١) هو: الحسين بن عبد الله بن شاكر، ضعيفٌ، تقدمت ترجمتُه.\n(^٢) هو: مخلد بن مالكٍ بن جابر الجمَّال -بفتح الجيم المشددة والميم وبعدهما الألف واللام- أبو جعفر الرازي، ثقة ت /٢٤١ هـ. =\n⦗٦٩⦘ = انظر: الأنساب (٢/ ٨٢ - ٨٣)، التقريب (ت ٧٣٦٨).\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٩٠٧.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، وأحاديث الباب والسِّياق يدلان على ذلك.\n(^٥) في إسنادِ الحديث ثلاثة رُواة وُصِفوا بسوء الحِفظ، الضحاك بن عثمان، وعبد الرحمن ابن مغراء، وأبو علي السَّمرْقندي، وقد اتهم الأخير بِسَرِقة الحديث أيضا، ولم أقفْ على مُتَابعٍ لأبي علي السَّمرقندي، عن عبد الرحمن بن مَغراء، ولا لاِبن مَغراء عن الضحَّاك بن عُثمان، وأما الضحَّاك فقد تابعه عدَّة رواة عن نَافع، منهم أيُّوب السَّخْتِياني (ح / ٣٩٠٧، ٣٩٠٧) وعبد الله بن عمر (مسند أحمد ١/ ٣٤)، وانظر ح / ٣٩٠٧، ٣٩٠٨.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الحمال)، ولعله خطأ طباعي، وصوابه: الجمال، كما في الهامش، وهي على الصواب في نسخة دار الكتب المصرية (٣/ ق ٣٤/ ب).","vol":"10","page":68},{"text":"<span data-type='title' id=toc-598>بابُ بيانِ صفِةِ الطَّوافِ بين الصفا والمروة ومكان السَّعي فيه، وموضِعِ المقام على الصفا والمَرْوةِ، والثَّناءِ على الله ﷿ والدُّعاء، أنَّه سبعةُ أطْوافٍ يُبْدَأ بِالصفا ويُختَمُ بِالمَرْوَة</span>","vol":"10","page":70},{"text":"٣٩١٠ - حدَّثنا يُوسف (^١)، وأبو حميد (^٢)، قالا: حدَّثنا حجَّاج (^٣)، عن ابن جريج قال: حدثني جعفر بن محمد (^٤)، عن أبيه، عن جابر وذكر صدرًا من الحديث، ثُمَّ قال: فصلَّى عندَ المقام ركعتين، ثُمَّ رجع واستَلمَ الرُّكن، ثُمَّ ذهبَ إلى الصَّفا فقال: \"نَبْدَأُ بِمَا بدأَ الله بِه\" وقال: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (^٥) ثُمَّ وقفَ على الصَّفا (حَيْثُ) (^٦) يرى الكعبةَ يُهَلِّلُ الله ويدعُو بين ذلِك ويقولُ: \"لا إله إلَّا الله وحدَهُ لا\n⦗٧١⦘ شريكَ لَهُ، لهُ المُلْكُ وله الحمدُ يُحْيِيْ ويُمِيْتُ وهو على كلِّ شيءٍ قَدِيْر\" يقولُها مِرَارًا ويدعو بينَ كُلِّ مرَّتينِ ويُهَلِّلُ، ثُمَّ نَزَلَ، وكذلِك على المروةِ والصَّفا حتَّى فرغَ من طَوافِه، ثُمَّ نزلَ إلى الصَّفا حتَّى إذا انْتَصَبَتْ قَدماهُ في بطْنِ الوادِي سَعَى حتَّى إِذا أَصْعدتْ قدماه من الشِّقِّ الآخَر، حتَّى إذا كانَ آخرَه وهُو عِنْدَ المروة قالَ: \"أيُّها النَّاسُ من لم يكن معه هدي فَلْيَحْلِلْ وَلْيَجْعَلْها عُمرةً\" فحلَّ منْ لَمْ يَكُنْ معه هَدْيٌ (^٧).\n_________\n(^١) هو: يوسف بن سعيد بن مُسَلَّم.\n(^٢) هو: عبد الله بن محمد بن تميم، أبو حميد المِصِّيْصي.\n(^٣) ابن محمد الأعور.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) البقرة: (١٥٨).\n(^٦) جاء في نسخة (م) \"حين\" بدل \"حيث\"، وأراه غير صحيحٍ من الناحية اللُّغوية، فإنَّ \"حين\" ظرفٌ مبهمٌ يصلُح لجميع الأزمانِ طالتْ أو قصُرتِ المدَّة، بينما تستخدم \"حيثُ\" في المكان ك \"حين\" للزمان، ويأتي أحيانا للزمان أيضا، والمعنى المكانيُّ هو المقصود في هذا الحديث.\nانظر: المقتضب (٣/ ١٧٥)، مغني اللبيب (١/ ١٧٦)، مختار الصحاح (ص ٦٩).\n(^٧) هذه قطعة أخرى من حديث جابر ﵁ الطويل في الحج، فرقه أبو عوانة في مواضع، وتقدَّم أجزاء من هذا الحديث بالإسناد نفسه عند المصنِّف برقم / ٣٨٤٠، ٣٨٤١، ٣٨٤٢، ٣٨٧٣، وتقدَّم أنَّ مسلما ﵀ أخرجه في كتاب الحجِّ -باب حجة النَّبيّ ﷺ (٢/ ٨٨٦، ح ١٤٧) مطوَّلًا عن أبي بكر بن أبي شيبة، وإسحاق ابن إبراهيم، جميعا عن حاتم بن إسماعيل، عن جعفر بن محمد به مطوَّلا، وسيأتي حديث حاتم بن إسماعيل عند أبي عوانة في الأبواب القادمة مفرَّقًا في مواضع عدة، وفي لفظ مسلم زيادة في هذا الموضع من الحديث، وهي أن رسول الله ﷺ قال في تكبيره وتهليله: \"لا إِله إلَّا الله وحده، أَنْجَزَ وعدَه، ونصرَ عبدَه، وهَزَم الأحْزَاب وحدهُ .. قالَ مثلَ هذا ثلاثَ مرَّاتٍ\".\nمن فوائد المُستخرَج والاستخراج:\n• تقطيع الأحاديث وتفريقها في مواضع مختلفة، لاستنتاج مسائل فقهية.\n• إيراد الحديث في باب غير الباب الذي أورده فيه صاحب الأصل، مما يعيِّن مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"10","page":70},{"text":"٣٩١١ - حدَّثنا محمد بن حيُّويه، حدَّثنا القعنبي، حدَّثنا سُليمان، عن جَعْفَر (^١)، عن أبيه، عن جابر، فذكر بعضَ الحديث، وقالَ: استَلَمَ النَّبِيّ ﷺ الرُّكْنَ، ثُمَّ سَعى ثلاثةَ أطْوافٍ ومشَى أربعًا، ثُمَّ عَمَدَ إِلَى مقامِ إبراهيمَ ﵇ ثُمَّ [تلا] (^٢) هذه الآية: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (^٣) فصلَّى عندهُ ركعَتَيْن، قرأَ فيهِما بِـ ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ (^٤) و﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ (^٥) ثُمَّ انْصرفَ إلى زَمزمْ فَنَزعَ منها ماءً فَشَرِبَ وغسلَ وجْهَهُ وصَبَّ على رأسِه، ثُمَّ جاءَ إِلَى الرُّكنِ الأسودِ فاستَلَمه، ثُمَّ خرجَ من البابِ الذي وِجَاهَ الرُّكنِ الأسْوَدِ الَّذي عنْدَ بابِ بنِي مخزُوم، فلمَّا جاءَ الصَّفا قال: \"نبدَأُ بِمَا بدأَ الله بِه\" ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (^٦) ثُمَّ ظهرَ على الصَّفا حتَّى رأى البيتَ فكبَّرَ عليه وهَلَّلَ ودَعَا، ثُمَّ نَزَلَ فأقْبَلَ حتَّى إذا انْتَصَبَتْ قدماه في بطْنِ المَسِيْلِ سَعى حتَّى إذا أَصْعَدَ مَشَى، فلَمْ يزلْ يصنعُ ذلك حتَّى فرغَ من الطَّواف، ثُمَّ قالَ رسول الله ﷺ: \"منْ لَمْ يكنْ مَعَه هَدْيٌ\n⦗٧٣⦘ فَلْيَحِل\" فَحلَّ النَّاس (^٧).\n_________\n(^١) ابن محمد بن علي بن الحُسين، وهو موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفيِن سقط من نسخة (م)، والسياق يدلُّ على ذلك.\n(^٣) سورة البقرة، الآية ١٢٥.\n(^٤) سورة الكافرون، الآية ١.\n(^٥) سورة الإخلاص، الآية ١.\n(^٦) سورة البقرة، الآية ١٥٨.\n(^٧) تقدَّم هذا الحديث بِالإسنادِ نفسه عند المصنِّف برقم / ٣٨٧٥ على نحوٍ أكثر تفصيلًا إلى قوله: \"نَبْدَأُ بِمَا بَدَأَ الله\"، فارجع إليه غير مأمور.\nمن فوائد المُستخرَج: تقطيع الحديث في أبواب مختلفة لاستنباط مسائل فقهية مختلفة.","vol":"10","page":72},{"text":"٣٩١٢ - حدَّثنا يُونس (^١)، أخبرنا ابن وهب، قال: أخبرني مالك (^٢)، عن جعفر بن محمَّد (^٣)، عن أبيه، عن جابر، أنَّ رسول الله ﷺ حينَ هبَطَ من الصَّفا مَشَى حتَّى إذا انْصَبَّتْ قدماه في بطنِ المَسِيلِ سَعى حتَّى ظهرَ منْه، وكانَ يُكَبِّرُ على الصَّفا والمَرْوَةِ ثلاثًا ويُهِلُّ واحدًا، ويفعلُ ذلِكَ ثلاثَ مرَّاتٍ، وسمعتُ رسول الله ﷺ يقولُ حِينَ خرجَ مِن المسجدِ وهو يريدُ الصَّفا: \"نَبْدَأُ بِمَا بدأَ الله بِهِ\" (^٤).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) الحديث في موطَّئه مفرَّقٌ في موضعين (٢/ ٥٠٥، ٥١٠، ح ٨٩٨، ٩٠٣) بمثل لفظ المصنِّف.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم كما تقدَّم في كتاب الحج -باب حجَّة النبي ﷺ (٢/ ٨٨٦، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، عن حاتم عن جعفر بن محمد به مطوَّلًا.\nوأخرجه ابن حبّان في صحيحه (٩/ ١٥١) بإسناده عن مالك به، بلفظ: \"أنَّ رسول الله ﷺ كانَ إذا وقفَ على الصَّفا يُكَبِّرُ ثلاثًا ويقولُ: لا إِله إلا الله وحدهُ لا شريكَ له، له الملكُ وله الحمدُ وهو على كلِّ شيءٍ قَدير، يصنعُ ذلكَ ثلاثَ =\n⦗٧٤⦘ = مرَّاتٍ ويدعُو ويصنع على المروة مثلَ ذلِك\".\nمن فوائد الاستخراج: في لفظِ المصنِّف زيادة زيادةٌ لم تردْ عند صاحب الأصل، وهي تكبيره ﷺ على الصَّفا ثلاثًا وتهليله واحدةً، وقد تقدَّمت صفة التهليل في ح / ٣٩١٠، وتأتي في ح / ٣٩١٤ أيضًا.","vol":"10","page":73},{"text":"٣٩١٣ - حدَّثنا يُوسف (^١)، حدَّثنا أبو الرَّبيع (^٢)، حدَّثنا إسماعيل ابن جعفر، حدَّثنا جعفر بن محمد (^٣)، عن أبيه، عن جابرٍ، أنَّ النَّبِيّ ﷺ استَلَم الرُّكْنَ ثُمَّ خَرَجَ فقالَ: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (^٤) \"نَبْدَأُ بِمَا بَدَأَ الله بِهِ\" فذهبَ إلَى الصَّفا فَرَقَى عليه حتَّى بدا له البيتُ (^٥).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل القاضِي.\n(^٢) هو: سليمان بن داود العَتَكي أبو الربيع الزهراني، البصري.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٩١٢.\n(^٤) سورة البقرة، الآية ١٥٨.\n(^٥) أخرجه النَّسائي في السُّنن الصغرى (ص ٤٦١، ح ٢٩٨٥) عن علي بن حُجر، عن إسماعيل بن جعفر، عن جعفر بن محمد به، وانظر تخريج الحديث السابق.","vol":"10","page":74},{"text":"٣٩١٤ - حدَّثنا يُوسف (^١)، حدَّثنا محمد بن أبي بكر (^٢)، حدَّثنا يحيى بن سعيد، عن جعفر بن محمد (^٣)، عن أبيه، أنَّ جابرَ بن عبد الله قال:\n⦗٧٥⦘ إنَّ رسول الله ﷺ رَقَى على الصَّفا حتَّى إذا نظرَ إلَى البيتِ كبَّر ثُمَّ قالَ: \"لا إِله إلّا الله وحْدهُ لا شريكَ له، لهُ الملكُ ولهُ الحمدُ وهو علَى كلِّ شيءٍ قدير، لا إلَه إِلَّا الله أنْجَزَ وعدَه، وصدَقَ عبدَه، وهزَم الأحزابَ وحْده\" ثُمَّ دعَا ثُمَّ رَجَعَ إِلَى هذا الكلام، ثُمَّ نزلَ حتَّى إذَا انْصَبَّتْ قدمَاه في الوادِي رَمَل، حتى إذا صَعَدَ مشى حتَّى أتَى المروة فرقَى عليها حتَّى نظرَ البيتَ، ثُمَّ قالَ على المروةِ كمَا قَالَ على الصَّفا (^٤).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حمَّاد القاضي.\n(^٢) ابن علي بن عطاء بن مقدّم المُقَدّمي، أبو عبد الله البصري.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٣٩١٢.\n(^٤) أخرجه النَّسائي في الصغرى (ص ٤٥٧، ح ٢٩٧٠، ٢٩٧١) عن يعقوب ابن إبراهيم، عن يحيى بن سعيد به مختصرا، وأخرجه أبو يعلى في مسنده (٤/ ٩٣) عن أبي خيثمة، عن يحيى بن سعيد، عن جعفر بن محمد به مطوَّلًا، وهذا إسناد صحيح.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم في هذا الباب من طرق الحديث عن جعفر بن محمد بن علي بن الحسين خمسةَ طُرقٍ، وهي طريق ابن جريج، وطريق سليمان بن بلال، وطريق الإمام مالك، وطريق إسماعيل بن جعفر، وطريق يحيى بن سعيد الأنصاري.","vol":"10","page":74},{"text":"<span data-type='title' id=toc-599>بابُ بيانِ إبَاحَةِ الرُّكُوبِ في الطَّوافِ بينَ الصَّفا والمرْوَةِ، وأنَّ المَشيَ والسَّعْي بينهُما أفْضَل، وذكْرُ العِلةِ الَّتِي لَهَا رَكِبَ النَّبِيّ ﷺ في طَوافِه بينَهُما، والعِلة الّتي لَها أمرَ بِالسَّعيِ بينهُما</span>","vol":"10","page":76},{"text":"٣٩١٥ - حدَّثنا الجُرجَانِي، حدَّثنا عبد الرَّزَّاق، أخبرنا سُفيان، عن العَلاء بن أبي العبَّاس (^١)، عن أبي الطُّفيل (^٢) قال: قلتُ لابن عبَّاس: إنَّ قومكَ زعمُوا أنَّ رسول الله ﷺ رَمَلَ، قال: \"صدَقوا وكذَبوا\" وذكرَ الحديث (^٣).\n_________\n(^١) هو: العلاء بن أبي العباس، الشَّاعر المكِّي، واسم أبي العبَّاس السَّائِب بن فَرُّوخ مولى بني الدِّيل.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر تخريج الحديث التالي.","vol":"10","page":76},{"text":"٣٩١٦ - حدَّثنا محمد بن عبد الملك الدقيقي، حدَّثنا يزيد ابن هارون (^١)، حدَّثنا الجُريري (^٢)، قال: حدَّثنا أبو الطُّفيل عامر بن واثِلة ونحنُ نطوفُ بالبيتِ قال: قلتُ لابن عبَّاس: أرأيتَ الرَّملَ بالبيتِ ثلاثةَ أشواطٍ رملًا وأربعًا مَشْيًا قال: قومُك يزعُمون أنَّها سُنَّة، قال: صَدَقوا وكَذبُوا،\n⦗٧٧⦘ قال: قلتُ: ما صدقُوا وكذبُوا؟ قال: جاءَ النَّبِيّ ﷺ، فلمَّا سَمِع أهلُ مكَّة وكانوا قوما حُسَّدًا قالوا: انظُروا إلى أصحابِ محمد لا يستطيعون أن يطوفُوا بالبيت من الهَزْلِ، فقال النَّبِيّ ﷺ: \"أَرُوهُم ما يَكْرَهُون\" قلتُ: أرأيتَ الرُّكوبَ بين الصَّفا والمروة؟ قال: قومٌ يزعُمون أنَّها سُنَّة، قال: صدقُوا وكذَبُوا، قلتُ: ما صدقُوا وما كذَبُوا؛ قال: جاء رسول الله ﷺ وهُو يريدُ أنْ يسعَى بين الصَّفا والمروة، خرجَ أهلُ مكة، فخرجُوا حتَّى خرجَتِ العوَاتِقُ (^٣)، وكان رسول الله ﷺ لا يُضرَبُ أحدٌ عنده ولا يُدَّعُون (^٤)، فدعا بِراحِلَتِه فرَكِبَ، ولو تُرِكَ كان المشيُ أحبَّ إليه (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) سعيد بن إِياسٍ الجُرَيْرِي -بضَمِّ الجيم، مصغّر-.\n(^٣) العواتِقُ: جمع عاتِق، والعواتِق من النِّساء الجواري اللاتي أدركن البلوغ.\nانظر: مشارق الأنوار (٢/ ٦٦)، النهاية في غريب الحديث (٣/ ١٧٩).\n(^٤) يُدَّعُون: -بضم المثناة التحتية، وتشديد الدال المفتوحة- أيْ لا يُدْفَعون عنه ولا يُمنعون.\nانظر: تفسير غريب ما في الصحيحين (ص ٤٦٩).\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢٢، ح ٢٣٧) عن محمد بن المثنى، عن يزيد بن هارون، وعن أبي كامل فضيل بن حسين الجحدري، عن عبد الواحد بن زياد، كلاهما عن الجريري به، محيلا متن حديث يزيد بن هارون على حديث عبد الواحد بن زياد.\nمن فوائد الاستخراج:\n• تقييد المهمل يزيد، بأنه ابن هارون.\n• ذكر اسم أبي الطُّفيل: عامر بن واثلة. =\n⦗٧٨⦘ = • بيان المتن المحال به عند مسلم على متن آخر.","vol":"10","page":76},{"text":"٣٩١٧ - حدَّثنا أبو داود السِّجزي، حدَّثنا عليّ (^١)، حدَّثنا سُفيان (^٢)، ح.\nوحدَّثنا ابن أبي مسرة، حدَّثنا الحميدي (^٣)، حدَّثنا سُفيان، حدَّثنا ابن أبي حُسين (^٤)، عن أبي الطُّفَيل قال: قلتُ لابن عبَّاس: أنَّ قومك يزعمون أنَّ رسول الله ﷺ رملَ بالبيتِ وبالصَّفا وأَنَّها سُنة، قال ابن عبَّاس: \"صَدَقُوا وكَذَبُوا\" قال سُفيان: لَمْ يَزِدْنِي ابنُ أبي حُسَين على هَذَا (^٥).\n_________\n(^١) ابن المديني.\n(^٢) ابن عيينة، موضع الالتقاء مع مسلم في الإسنادين.\n(^٣) الحديث في مسنده (١/ ٢٣٧) عن ابن عيينة به.\n(^٤) هو: عبد الله بن عبد الرحمن بن أبي حسين بن الحارث بن عامر بن نوفل المكي، ثقة عالم بالمناسك. التقريب (ت ٣٤٣٠).\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢٢، ح ٢٣٨) عن ابن أبي عمر، عن سفيان بن عيينة به.\nمن فوائد الاستخراج:\n• فيه زيادة قول سُفيان بن عُيينة في الحديث.\n• الراوي عن ابن عيينة عند الإمام مسلم هو: محمد بن أبي عمر، وهو \"صدوق\"، وعند المصنف \"علي بن المديني\"و\"الحميدي\" وهما أثبت وأوثق من ابن أبي عمر، وقد قال أبو حاتم في الحميدي: \"أثبت الناس في ابن عيينةَ الحميديُّ، وهو رئيس أصحاب ابن عيينة، وقال أيضا: \"ثقة إمام\". =\n⦗٧٩⦘ = انظر: الجرح والتعديل (٥/ ٥٧).","vol":"10","page":78},{"text":"٣٩١٨ - حدَّثنا ابن أبي مسرة، حدَّثنا الحميدي (^١)، حدَّثنا سُفيان (^٢)، حدَّثنا عمرو بن دينار، قال: سمعتُ عطاء يُحدِّثُ، عن ابن عبَّاس قال: \"إنما سعَى رسول الله ﷺ بِالبيتِ وبين الصَّفا والمروة ليُرِيَ المشركينَ قُوَّتَه\" (^٣).\n_________\n(^١) الحديث في مسنده (١/ ٢٣٢) عن ابن عيينة به.\n(^٢) ابن عيينة، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢٣، ح ٢٤١) عن عمرو الناقد، وابن أبي عمر، وأحمد بن عبدة، وأخرجه البخاري في كتاب الحج -باب ما جاء في السعي بين الصفا والمروة (ص ٢٦٧، ح ١٦٤٩) عن علي بن عبد الله والحميدي، وفي كتاب المغازي -باب عمرة القضاء (ص ٧٢١، ح ٤٢٥٧) عن محمد، ثلاثتهم عن سفيان بن عيينة به.\nمن فوائد الاستخراج:\n• راويه عن سُفيان بن عُيينة هو الحُميدي، وهو أثبت الناس فيه.\n• تصريح ابن عيينة بالتحديث عن عمرو بن دينار.\n• تقييد المهمل: عمرو، بأنه ابن دينار، بينما جاء مهملا لدى مسلم.\n• تصريح عمرو بن دينار بالسماع عن عطاء.\n• تصريح عطاء بالتحديث عن ابن عبَّاس.","vol":"10","page":79},{"text":"٣٩١٩ - حدَّثنا هِلال بن العَلاء، حدَّثنا أحمد بن عبد الملِك (^١)،\n⦗٨٠⦘ حدَّثنا زُهَيْر (^٢)، حدَّثنا ابن أَبْجَر (^٣)، قال: قال أبو الطُّفَيل: قلتُ لابن عبَّاس: قدْ رأيتُ رسول الله ﷺ قال: صِفْهُ لي قال: قلتُ: \"رأيتُ رجلًا علَى بَعِيْرٍ بينَ الصَّفا والمَرْوَةِ وهُو يَنْشِفُ ظَهْر كَفِّه بِوَبَرِ البَعِيرِ، والنَّاسُ يَزْدَحِمُون عَليه\" فقال ابنُ عبَّاس: ذلِكَ رسول الله ﷺ، إنَّهُم كانُوا لا يُدَّعُون عنه ولا يُكْهَرُونَ (^٤) قال: وهي في قراءةِ عبد الله \"وأمَّا اليَتِيْمَ فلَا تَكْهَرْ\" (^٥).\n_________\n(^١) ابن واقد الأسدي، مولاهم الحرَّاني، ت / ٢٢١ هـ.\n(^٢) ابن معاوية، وهو موضع الالتقاء مع مسلم.\n(^٣) هو: عبد الملك بن سعيد بن حيَّان.\n(^٤) يُكْهَرون: هكذا جاء في بعض نسخ مسلم وفي بعض كتب الغريب، ومعناه: لا يُنْتَهَرون، ولا يُقْهَرون، والمعنى الأول هو الأنسب في سياق الحديث، وقال الزمخشري في تفسير قوله تعالى \"وأما اليتيم فلا تكهر\" على قراءة ابن مسعود: \"هو أن يعبس في وجهه وفلان ذو كهرورة عابس الوجه\".\nانظر: الكشاف للزمخشري (٤/ ٧٧٣)، مشارق الأنوار (١/ ٣٤٨)، النهاية في غريب الحديث (٤/ ٢١٣)، شرح النووي على مسلم (٩/ ١٥)، الديباج على مسلم (٣/ ٣٤٨).\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢٢، ح ٢٣٩) عن محمد بن رافع، عن يحيى بن آدم، عن زهير به، وليس في لفظه قوله: \"وهُو يَنْشِفُ ظَهْر كَفِّه بِوَبَرِ البَعِير\" ولا قوله: \"وهي في قِرَاءة … \" الخ، وقد عزا غير واحد من المفسرين هذه القراءة لعبد الله بن مسعود، وهاتان الزيادتان يصح إدراجهما ضمن زيادات الثقات.\nانظر: تفسير ابن أبي حاتم (١٠/ ٣٤٤٤)، تفسير ابن جرير الطبري (٣٠/ ٣٣٠)، تفسير الثعلبي (١٠/ ٢٢٩)، تفسير القرطبي (٢٠/ ١٠٠)، روح المعاني (٣٠/ ١٦٣)، =\n⦗٨١⦘ = فتح القدير (٥/ ٦١٣).\nمن فوائد الاستخراج: مجيئ زيادتين صحيحتين في حديث المصنِّف.","vol":"10","page":79},{"text":"٣٩٢٠ - حدَّثنا أحمد بن يحيى السَّابَرِي (^١)، حدَّثنا بُكير بن جَعفر الجُرْجانِي (^٢)، عن أبي خَيْثَمة (^٣)، عن ابن أبْجَر، عن أبي الطُّفيل قال: قلتُ لابنِ عبَّاس: ما أرانِي إلَّا قدْ رأيتُ النَّبِيّ ﷺ على صِفَةٍ لِي، قال: \"رأيتُ رجُلًا على بعيرٍ بينَ الصَّفا والمَرْوَةِ وهُو يَنْشِفُ ظهرَ كَفِّه بِوَبَرِ البعير\" قال ابنُ عبَّاس: ذلِك النَّبِيّ ﷺ، إنَّهُم كانوا لا يدَّعُونَ عنه [ولا يُكْهَرُون] (^٤)، وفي قراءةِ عبد الله \"وأمَّا اليَتِيْمَ فلَا تَكْهَرْ\".\n_________\n(^١) هو: أبو عبد الله أحمد بن يحيى بيَّاعُ السَّابَري.\n(^٢) السُّلمي، القاضي.\nقال فيه ابن عدي: \"كان شيخا صالحا حدث بمناكير عن المعروفين\"، وقال الذهبي في الميزان والحافظ ابن حجر في اللسان: \"منكر الحديث مشَّاه ابن عدي\"، وذكره ابن الجوزي في الضعفاء والمتروكين، والسهمي في تاريخ جرجان.\nانظر: تاريخ جُرجان (ص ١٦٩)، الكامل في الضعفاء لابن عدي (٢/ ٤٠)، الضعفاء والمتروكين لابن الجوزي (١/ ١٥١)، المغني في الضعفاء (١/ ١١٤)، ميزان الاعتدال (١/ ٣٤٩)، لسان الميزان (٢/ ٦١).\n(^٣) زهير بن معاوية، وهو موضع الالتقاء مع مسلم، انظر ح / ٣٩١٢.\n(^٤) ما بين المعقوفين سقط من نسخة (م) وسياق الحديث مع الحديث السابق له يدلُّ على ذلك.","vol":"10","page":81},{"text":"٣٩٢١ - حدَّثنا أبو علي الزعفراني، حدَّثنا يحيى بن سُليم (^١)، حدَّثنا عبد الله بن عُثمان بن خُثَيْم، عن أبي الطُّفَيل، عن عبد الله بن عبَّاس (^٢)، أنَّ رسول الله ﷺ لَمَّا نزل من [الظَّهْرَان] (^٣) في صُلْحِ قُريشٍ بلغَ\n⦗٨٣⦘ أصحابَ رسول الله ﷺ أنَّ قُريشًا تقولُ: ما نُتَابعِ (^٤) أصحابَ محمَّد ضَعْفًا وهَزْلًا، وقال أصحابُ النَّبِيّ ﷺ: يا رسول الله، لَوِ انْتَحَرْنَا ظَهْرَنَا، فأكلْنا من لُحُومِها وشُحُومِها وحَسَوْنَا من المَرَقِ أصبَحْنَا غدًا إذا غَدْوَنا عليهم وبنَا عليهِم جَمَامٌ (^٥)، قال: \"لا، ولكِن ائْتُوني بِمَا فَضَلَ من أزْوَادكم\" فَبَسَطُوا أنْطَاعَهُم (^٦)، ثُمَّ صَبُّوا علَيْهَا فُضُولَ ما فَضَلَ من أزْوَادِهِم في جُرُبهِم (^٧)، ثُمَّ غَدَوْا على القَوْمَ، فقالَ رسول الله ﷺ: لَا يَرَى القومُ فِيكُم غَمِيْزَةً (^٨) \" فاضْطَبَعَ (^٩) رسول الله ﷺ\n⦗٨٤⦘ وأصحابُه، ورَمَلُوا ثلاثةَ أشْواطٍ، ومشوا أربعةً، فكانتْ قريشٌ والمشركونَ في الحِجْرِ عنْد دارِ النَّدْوَة، وكانَ أصحابُ رسول الله ﷺ وإذا تَغَيَّبُوا منْهُم عندَ الرُّكْنِ اليَمَانِيِّ والأسْودِ مَشوا، ثُمَّ يَطَّلِعُوا عليهِم تقُولُ قُرَيْشٌ: والله لَكَأَنَّهُم الغِزْلانُ، فكانت سُنَّةً (^١٠).\n_________\n(^١) هُو: يحيى بن سُليم الطَّائِفي.\nوثَّقه ابن معين، وابن سعد، وذكره ابن حبان في الثقات، وقال: \"كان يخطئ\".\nوقال أبو حاتم: \"شيخ محله الصدق، ولم يكن بالحافظ يكتب حديثه ولا يحتج به\"، وقال النسائي: \"ليس به بأس، وهو منكر الحديث\"، وقال أبو بشر الدولابي: \"ليس بالقوي\".\nوثقه الذهبي وذكره في الكاشف، وقال الحافظ ابن حجر: \"صدوق سيِّئ الحفظ\".\nقلت: مجموع كلام الأئمة يدل على أنه يعتبر به، وقد تابعه إسماعيل بن زكريا عن عبد الله بن عثمان بن خثيم في مسند الإمام أحمد (١/ ٣٠٥).\nانظر: الطبقات الكبرى لابن سعد (٥/ ٥٠٠)، التاريخ الكبير (٨/ ٢٧٩)، الجرح والتعديل (٩/ ١٥٦)، الضعفاء والمتروكين للنسائي (ص ١٠٨)، معرفة الثقات (٢/ ٣٥٣)، الثقات (٧/ ٦١٥)، تهذيب الكمال (٣١/ ٣٦٥)، الكاشف (٢/ ٧٦٣)، تهذيب التهذيب (١١/ ٢٢٦)، تقريب التهذيب (ت ٨٥٢٠).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقوفين سقط من نسخة (م)، واستدركته من المصادر التي أخرجت الحديث، والسياق يدلُّ على حصول سقط في الكلام، ومرُّ الظَّهران: وادٍ فَحْلٌ منْ أَوْدِيَةِ الحجازِ يأخذُ مياهَ النَّخْلتَيْنِ فَيَمُرُّ شِمَالَ مَكَةَ على ٢٢ كَيْلًا، ويَصُبُّ في البَحْرِ جنوبَ جِدَّة بِقُّرابَة عِشْرين كَيْلًا، وفيهِ عشراتُ العُيون بلْ كانتْ مِئَاتُها، وكذلك القُرى. =\n⦗٨٣⦘ = انظر: معجم المعالم الجغرافية في السِّيرة النبوية (ص ٢٨٨).\n(^٤) هكذا اللفظ في نسخة (م)، وفي مسند الإمام أحمد (١/ ٣٠٥): \"يَتَبَاعَثُون\"، وهو أوضح.\n(^٥) جَمَام: -بفتح الجيم- الرَّاحة، حيث يكون الإنسان مجتمعا غيرَ مضطرب الأعضاء.\nانظر: معجم مقاييس اللُّغة (ص ١٨٣).\n(^٦) الأنْطَاع: جمعُ نِطْعٍ، وهي السُّفرة.\nانظر: مشارق الأنوار (٢/ ١١).\n(^٧) الجُرُب: -بضمّ الجيم والراء- جمع جِراب، هو وِعاءٌ من جلد كالمزود ونحوه.\nانظر: مشارق الأنوار (١/ ١٤٤).\n(^٨) الغَمِيزَة: ما يُعَاب على الإنسان.\nانظر: غريب الحديث لابن الجوزي (٢/ ٤٧١)، العين (٤/ ٣٨٦)، المصباح المنير (٢/ ٤٥٣)، أساس البلاغة (ص ٤٥٦).\n(^٩) اضْطَبَع: اضطبع بِالثَّوب إذا جعلَه تحت إبْطِه وترك منكبَه مكشُوفًا. =\n⦗٨٤⦘ = انظر: الفائق للزمخشري (٢/ ٣٢٧).\n(^١٠) أخرجه مسلم في كتاب الحج -باب استحباب الرمل في الطواف والعمرة … (٢/ ٩٢٣) عن أبي الربيع الزهراني، وأخرجه البخاري في كتاب الحج -باب كيف كان بدء الرَّمل (ص ٢٦٠، ح ١٩٠٢) عن سليمان بن حرب، كلاهما عن حمَّاد بن زيد، عن أيوب، عن سعيد بن جبير، عن ابن عبَّاس به مختصرا، وليس فيهما قصة بسط الأنطاع، وأخرجه أبو داود في سننه (ص ٢١٨، ح ١٨٨٩) عن محمد بن سليمان الأنباري، عن يحيى بن سليم به مختصرا أيضا، وأخرجه أحمد في مسنده (١/ ٣٠٥) عن محمد بن الصبَّاح، عن إسماعيل بن زكريا، وأخرجه ابن حبان في صحيحه (٩/ ١٢٠) عن الحسن بن سفيان، عن العباس بن الوليد، عن يحيى بن سليم، كلاهما عن عبد الله بن عُثمان بن خُثَيْم بِنَحو لفظ المصنِّف.\nمن فوائد الاستخراج: في حديث المصنِّف زيادةٌ صحيحةٌ لم ترد عند المصنِّف.","vol":"10","page":82},{"text":"<span data-type='title' id=toc-600>باب بيانِ اليَوْمِ الَّذِي فيه خرجَ رسول الله ﷺ منْ مَكة وإلَى مِنَى، ومِقدَارِ مقامِه بِمنَى، وأنَّه دفعَ منْ منَى يوم عرَفةَ لمَّا طلَعَتِ الشَّمسُ فَلَمْ يَزَلْ بِالمَشْعَر وجازَهُ حتى نَزَلَ بِنَمِرَة في قُبَّةٍ ضُرِبَتْ لَه مِنْ شَعْرٍ وهِيَ عرَفات، وأنَّه لمَّا زَاغَتِ الشَّمسُ رَكِبَ رَاحِلتَه وأتَى بَطْنَ الوادِي فخَطبَ النَّاس، ثُم أذَّنَ ثُمَّ أقام فصلى الظُّهرَ، ثُمَّ أقام فصَلَّى العَصرَ ولَمْ يَتَطَوَّعْ بينهُما، ثُم ركبِ حتى أتَى المَوْقِف واستَقْبَلَ القِبْلَةَ وَوَقَفَ حتَّى غَرَبَتِ الشَّمْسُ، والدّليلُ على أنَّ السُّنَّة في المُهلّ بِالحجّ من مكة أن يهل يوم التَّروِية قبلَ صلاةِ الظُّهرِ ويَخرُجَ فَيُصَلّي الظُّهر بِمِنَى</span>","vol":"10","page":85},{"text":"٣٩٢٢ - حدَّثنا أبو داود السِّجزي (^١)، حدَّثنا النُّفَيلِي، وعُثْمَان ابن أبي شَيْبَة، وهِشام بن عمَّار، وسُليمان بن عبد الرحمن، قالوا: حدَّثنا حاتِم بن إسمَاعيل (^٢)، ح.\n⦗٨٦⦘ وحدَّثنا محمد بن حيَّويه، حدَّثنا إسحاق (^٣)، حدَّثنا حاتِم، ح.\nوحدَّثنا أبو عُمر عبد الحميدِ بن محمد بن المُستَام، حدَّثنا أبو جعفر عبد الله بن محمد النُّفَيلِي، حدَّثنا حاتِم بن إسماعيل المَدنِي، حدَّثنا جَعْفَر ابن محمد، عن أبِيه قال: دخَلْنَا على جابِر بن عبد الله، فلمَّا انْتَهَيْنَا إليه سأَلَ عن القومَ حتَّى انتَهَى إليَّ، فقلتُ: أنَا محمد بن عليّ بن حُسين، فأهْوَى بِيَدِه إِلَى رَأْسِي، فقلتُ له: أخبرْني عن حَجَّةِ رسول الله ﷺ فذكرَ صدْرًا من الحديثِ قالَ فيه: فلمَّا كانَ يوم التَّروية ووجَّهوا إلى مِنَى أهَلُّوا بِالحجِّ، وركِبَ رسول الله ﷺ فصلى بِمَنىً الظُّهرَ والعصرَ، والمَغْرِبَ والعِشاءَ والصُّبحَ، ثُمَّ مكثَ قليلًا حتَّى إذا طلعَت الشَّمسُ أمرَ بِقُبَّةٍ لَه منْ شَعْرٍ، فَضُرِبَتْ له بِنَمِرَه (^٤)، فسَارَ رسول الله ﷺ، ولا تَشُكُّ قُريشٌ أنَّ رسول الله ﷺ عندَ المَشْعَرِ الحَرَامِ بِالمُزْدَلِفَةِ كمَا كانتْ قريشٌ تصنعُ في الجاهِلِيَّة، فأجازَ رسول الله ﷺ حتَّى أتى عرفةَ فوجدَ القُبَّةَ قَدْ ضُرِبَتْ بِنَمِرَة فنَزَلَ بِهَا، حتَّى إذَا زاغَتِ الشَّمسُ أمرَ بِالقَصْوَاءِ (^٥) فَرُحِلَتْ له فَرَكِبَ، حتَّى أتَى بطْنَ الوادي\n⦗٨٧⦘ فخطبَ النَّاسَ فقال: \"إنَّ دِمَاءَكُم وأموالَكُم عليكُم حرامٌ كَحُرْمَةِ يومِكُم هذا، في شَهْرِكُم هذا، في بلدِكم هذا، ألَا وإنَّ كُلَّ شيءٍ من أمرِ الجَاهِلِيَّةِ موضوعٌ تحتَ قدَمَيَّ هاتينِ، ودمَاءُ الجَاهِلِيَّةِ موضُوعَة، وأوَّلُ دمٍ أضعُ دَمَ ابنَ ربيعَة بن الحارِثِ كانَ مُسْتَرْضَعًا في بَنِي سَعْدٍ فَقَتَلَتْهُ هُذَيْلٌ، ورِبَا الجَاهِلِيةِ مَوْضُوعٌ، وأوَّلُ رِبًا أضَعُ رِبَا عبَّاسِ بن عبد المُطَّلِبِ فإنَّه مَوْضُوعٌ كُلُّه، اتَّقُوا الله في النِّسَاءِ، فإنكُم أَخَذْتُمُوهُنَّ بِأمانةِ الله، واسْتَحْلَلْتُم فُروجَهُنَّ بِكَلِمَةِ الله ﵎، وإنَّ لَكُم عَلَيْهِنَّ ألَّا يُوْطِئْنَ فُرُشَكُم أحدًا تَكْرَهُونَه، فإنْ فَعَلْنَ فَاضْرِبُوهُن غَيْرَ مُبَرِّحٍ، ولَهُن عليكُم نَفَقَتُهُن كسْوَتُهُن بِالمَعْرُوفِ، وإنِّي قَدْ تَرَكْتُ فيكُم مَا (لَنْ) (^٦) تَضِلُّوا بعدَهُ إن اعْتَصَمْتُم بِه كتابَ الله، وأنْتُم مسئُولُون\n⦗٨٨⦘ عَنِّي فَمَا أَنْتُم قَائِلُون؟ \" قالوا: نَشْهَدُ أنَّك بَلَّغْتَ وأَدَّيْتَ ونَصَحْتَ، فقالَ بإصْبَعِه السَّبَّابة يَرْفَعُها إلَى السَّمَاء ويَنْكُبُها (^٧) إِلى النَّاس: \"اللَّهُمَّ اشْهَدْ، اللَّهُمَّ اشْهَدْ، اللَّهُمَّ اشْهَدْ\" ثُمَّ أذَّنَ فأقَامَ فصلَّى الظهْرَ، ثُمَّ أقامَ فصلَّى العَصْرَ لَمْ يُصَلِّ بَيْنَهُما شيئًا، ثُمَّ رَكِبَ القَصْوَاءَ حتَّى أتَى المَوْقِفَ فجَعَلَ بطْنَ نَاقَتِه القَصْوَاءِ إلى الصَّخَراتِ (^٨)، وجعلَ جَبَلَ المُشَاةِ بين يديه واستَقْبَلَ القِبْلَةِ، فلَمْ يَزَلْ واقِفًا حتَّى غَرَبَتِ الشَّمْسُ وذَهَبَتِ الصُّفْرَةُ قَلِيلًا حينَ غَابَ القُرْصُ، وأرْدَفَ أسامة خلْفَه، فَدَفَع رسول الله ﷺ وقدْ شَنَقَ (^٩) القصواءَ الزِّمامُ، حتَّى إنَّ رأسَها\n⦗٨٩⦘ ليُصِيبُ مَوْرِكَ (^١٠) رَحْلِه ويقُولُ بِيَدِهِ هَذِهِ: \"السَّكِيْنَةُ أيُّهَا النَّاس\" (^١١).\n_________\n(^١) سُليمان بن الأشعث السِّجستاني، والحديث في سُننه (ص ٢٢٠، ح ١٩٠٥) عن عبد الله بن محمد النُّفيلي، وعثمان بن أبي شيبة، وهشام بن عمَّار، وسليمان ابن عبد الرحمن الدمشقيان به، قال أبو داود: \"وربما زاد بعضهم على بعض الكلمة والشيء\".\n(^٢) موضع الالتقاء مع مسلم في الإسناد الأول والثالث.\n(^٣) ابن إبراهيم الحنظلي، المعروف بابن راهويه، وهو موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٤) نَمِرة: موضِعُ المسجد المعروف في صعيد عرفات على حافة وادي عُرنَة.\nانظر: معجم المعالم الجغرافية في السيرة النبوية (ص ٢٠٥).\n(^٥) القَصْوَاء: -بالفتح والمدِّ- لقبُ ناقة رسول الله ﷺ هي المقطوعة الأُذُن أو مشقوقة =\n⦗٨٧⦘ = الأذن، وقال الدَّاودِي: \"سُمِّيَتْ بذلِك من السَّبْقِ لأنهَّا كانتْ لا تَكَادُ تُسْبَقُ، كان عندها أقصَى الجَرْي\".\nانظر: غريب الحديث لابنِ سَلَّام (٢/ ٢٠)، مشَارِق الأنوار (٢/ ١٨٩)، النهاية في غريب الحديث (٤/ ٧٥).\n(^٦) جاء في نسخة (م) \"لم\" بدل \"لَن\"، والأداة الأنسب للسياق ومعنى الكلام أداة \"لن\"، فإن أداة \"لم\" تحوِّل معنى المضارع إلى الماضى، وهو معنى غير مقصود في الحديث، أمَّا أداة \"لن\" فتفيد استمرار النفي في المستقبل، وهي التي جاءت في لفظ مسلم (٢/ ٨٩٠، ح ١٤٧).\nانظر: مختصر مغني اللَّبيب للشيخ ابن عثيمين (ص ١٠٠، ١٠٢).\n(^٧) يَنْكُبُها: -بباء موحّدة- معناه يَرُدُّها ويُقَلِّبها إلَى النَّاس، مُشِيرا إليهم، ومنه: نكب كتابته: إذا قلبها، وفي لفظ مسلم: \"يَنْكُتُها\" -بالمثناة الفوقية- وهو بَعِيدُ المَعْنَى كما قال القاضي عياض.\nانظر: إكمال المعلم (٤/ ٢٧٨)، شرح النووي على مسلم (٨/ ٤١٣).\n(^٨) الصَّخَرات: هي صَخَراتٌ مُفْتَرَشَة في أسفلِ جبلِ عرفةَ الوَاقِع في الجِهَةِ الشَّرقِيَّة الشّمالِيَّة من عرفة، ويُسَمَّى اليومَ جبلُ الرَّحْمَة.\nانظر: شرح النووي على مسلم (٨/ ٤١٤)، معجم المعالم الجغرافية في السيرة النبوية (ص ٣٢).\n(^٩) شَنَقَ: ضمَّ وضَيَّق، يُقالُ: شَنَق زِمَامَ نَاقَتِه، أي ضَمَّه إليه كَفًّا لها عن الإسْراع والزِّمام للنَّاقة كالرَّسن للدَّوابٌ، وقال صاحب القاموس المحيط: \"شَنَقَ البعيرَ يشْنُقه ويَشْنِقُه: كفَّه بزمامه حتَّى ألْزَقَ ذِفْرَاه بِقادِمَةِ الرَّحْلِ.\nانظر: غريب الحديث للحربي (١/ ٣٠٨)، شرح النووي على مسلم (٨/ ٤١٥)، =\n⦗٨٩⦘ = تفسير غريب ما في الصحيحين (ص ٢١٦)، القاموس المحيط (ص ٨٢٨).\n(^١٠) مَوْرِك: المَوْرِكُ والمَوْرِكَة المُرْفَقَة الَّتي تكونُ عندَ قادمةِ الرَّحْلِ يَضَعُ الرَّاكِبُ رِجْلَهُ عليها لِيَسْتَرِيحَ منْ وضعِ رِجْلِه في الرِّكَاب.\nانظر: النهاية في غريب الحديث (٥/ ١٧٥).\n(^١١) أخرجه مسلم في كتاب الحج -باب حجَّة النَّبِيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن حاتم بن إسماعيل به مطوَّلًا، وفرَّقه أبو عوانة في مواضع عن حاتم بن إسماعيل، وتقدَّم مُفرَّقًا أيضا من طرقٍ عن جعفر بن محمد به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن حاتم بن إسماعيل أربعة طرق، وهي:\n• طريق أبو جعفر النفيلي، وطريق عثمان بن أبي شيبة، وطريق هشام ابن عمار، وطريق سليمان بن عبد الرحمن.\n• تصريح حاتِم بن إسماعيل بالتَّحديث عن جعفر بن محمد.","vol":"10","page":85},{"text":"٣٩٢٣ - حدَّثنا أبو محمد سَعْدان بن يزيد البزَّار [¬*]، حدثنا إسحاق بن يوسف الأزرق (^١)، حدَّثنا سُفيان يعني الثوري، عن عبد العزيز ابن رفيع قال: سألتُ أنَس بن مالِك فقُلتُ: أخبرني بِشَيءٍ عَقَلْتَه عنْ ورسول الله ﷺ أيْنَ صلَّى الظُّهْرَ يَومَ التَّرْوِيَةِ، قالَ: \"بِمِنَى\" قال: فقلْتُ:\n⦗٩٠⦘ وأينَ صلَّى العَصْرَ يومَ النَّفْرِ؟ قال: \"بِالأبْطَح\" ثُمَّ قال: افعلْ كما تَفْعَلُ أُمَرَاؤُكَ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب طواف الإفاضة يوم النحر (٢/ ٩٥٠، ح ٣٣٦) عن زهير بن حرب، وأخرجه البخاري في كتاب الحج -باب أين يصلي الظهر يوم التروية؟ (ص ٢٦٨، ح ١٦٥٣) عن عبد الله بن محمَّد، وفي باب من صلّى العصر يوم النَّفْر بالأبطح (ص ٢٨٤، ح ١٧٦٣) عن محمد بن المثنى، ثلاثتهم عن إسحاق بن يوسف الأزرق به.\nمن فوائد الاستخراج:\n• تقييد المهمل \"سُفيان\"، بأنَّه الثوري.\n• تصريح إسحاق الأزرق بالتحديث، وعند مسلم بصيغة الإخبار.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البزار)، وصوابه: البزاز، وهي على الصواب في نسخة دار الكتب المصرية (٣/ ق ٣٧/ ب)، وإتحاف المهرة (١٣١١)، وقد ذكره محققو الكتاب على الصواب في مواضع عدة، لكنهم أخطأوا فيه وجعلوه (البزار) في المواضع التالية (٢٦٠٤ هامش، ٣٩٢٣، ٣٩٦٦، ٥٦٢٠ هامش، ٥٦٥٧، ٨٩٠٠ هامش).","vol":"10","page":89},{"text":"٣٩٢٤ - ز- حدَّثنا الأحْمَسِيُّ (^١)، حدَّثنا المُحاربيُّ (^٢)، عن عبيد الله بن عُمر، عن نَافِع، \"كان ابن عُمر إذا صلَّى الغَداةَ بِمِنَى جلَسَ حتَّى تطلُعَ الشَّمسُ\" فقيل له: لِمَ تفعلُ هذا؟ قال: \"أريدُ بِهِ السُّنَّة\" (^٣).\n_________\n(^١) هو: محمد بن إسماعيل الأحمسي.\n(^٢) هو: عبد الرحمن بن محمد بن زياد المحاربيّ.\n(^٣) أخرجه ابن شاهين في الترغيب في فضائِل الأعمال وثواب ذلك (ح ١١٧) عن يحيى بن محمد ابن صَاعِد، عن الأحْمَسِيِّ به، وليس فيه لفظُ \"بمنى\"، ولم أقف على الحديث في مصادر أخرى.\nوفي إسناد الحديث عبد الرحمن بن محمد بن زياد المحاربيّ، تقدَّم الكلام عليه =\n⦗٩١⦘ = فيما مضى، وتبيَّن أنه صدوق لا بأس به إلا أنه مدلِّس جعله ابن حجر في المرتبة الثالثة من مراتب التَّدليس، وقد عنعَن في هذا الإسناد، ولم أقف له على متابعِ، واختلف على الراوي عنه \"الأحمسي\" في لفظ الحديث، فلم يذكر عنه ابن صَاعِد لفظَ \"بمنى\"، وذكره أبو عوانة عنه، أما حديث جُلوس النَّبِيِّ ﷺ في مصلَّاه بعد الغداة فصحيحٌ ثابتٌ عنه ﷺ من طرق أخرى.","vol":"10","page":90},{"text":"٣٩٢٥ - حدَّثنا ابن أبي رَجَاء (^١)، حدَّثنا وكيع (^٢)، حدَّثنا شُعْبة، عن يحيى بن الحُصَين، عنْ جَدَّتِه (^٣) قالتْ: سمعتُ النَّبِيّ ﷺ يقولُ: \"يرحَمُ الله المُحَلِّقِينَ، يَرْحَمُ الله المُحَلِّقِين\" قيل: يا رسول الله في الثَّالِثَةِ، والمُقَصِّرِين، قَال: \"والمُقَصِّرِيْن\" (^٤).\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله بن أبي رجاء الثَّغْري المِصِّيْصِي.\n(^٢) ابن الجرَّاح، وهو موضع الالتقاء مع مسلم.\n(^٣) أمُّ الحُصين الأحْمَسِيَّة.\n(^٤) أخرجه مسلم في كتاب الحج -باب تفضيل الحلق على التقصير وجواز التقصير (٢/ ٩٤٦، ٣٢١) عن أبي بكر بن أبي شيبة، عن وكيع وأبي داود الطيالسي، وأخرجه النسائي في الكبرى (٢/ ٤٥٠) عن محمد بشَّار عن عبد الرحمن بن مهدي، ثلاثتهم عن شعبة، وأخرجه الإمام أحمد في المسند (٤/ ٧٠) عن وكيع، عن شعبة به، وكرَّره المصنِّف بالإسناد نفسه والمتن نفسه في باب لاحق برقم / ٥٥٨.\nمن فوائد الاستخراج:\n• تصريح وكيع بالتَّحديث.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":91},{"text":"٣٩٢٦ - حدَّثنا يُونُس (^١)، حدَّثنا أبو داوُد (^٢)، حدَّثنا شُعْبة، عن يحيى بن حُصَين، عن جدَّتِه \"أنَّ رسول الله ﷺ دعَا لِلْمُحَلِّقِين (ثَلاثًا) (^٣) ولِلْمُقَصِّرِينَ مَرَّةً\" (^٤).\n_________\n(^١) ابن عبد الأعلى بن مَيْسَرة الصَّدَفي، أبو موسى المصري.\n(^٢) هو: الطَّيالسي، موضع الالتقاء مع مسلم، والحديث في مسنده (ص ٢٣٠)، وانظر ح / ٣٩٢٥.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"قُلنا\" والتَّصويب من صحيح مسلم (٢/ ٢/ ٩٤٦، ح ٣٢١)، ولا يصحُّ الكلام إلا بهذا التَّصويب، والحديث السَّابق يدلُّ عليه أيضًا، وسيكرره المصنِّف بالإسناد نفسِه والمتن نفسِه في باب لاحق في ح / ٤٠٦٩.\n(^٤) من فوائد الاستخراج:\n• تصريح أبي داود الطيالسي بالتحديث.\n• تساوي عدد رجال الإسنادين.","vol":"10","page":92},{"text":"<span data-type='title' id=toc-601>بابُ ذِكْرِ الخَبَرِ المُبِيحِ لِمَنْ يَدْفَعُ مِنْ مِنَى إلى عرفاتٍ قبْلَ طُلوعِ الشَّمْسِ يوم عرفةَ قبلَ طُلوعِ الفَجرِ مُلَبِّيًا إلى عرفاتٍ وإباحةِ التَّكْبِيرِ بدلَ التَّلْبِيَةِ</span>","vol":"10","page":93},{"text":"٣٩٢٧ - حدَّثنا أبو الأَزْهَر (^١)، حدَّثنا ابن نُمَير (^٢)، حدَّثنا يحيى بن سعيد، عن عبد الله بن أبِي سَلَمَة، عن عبد الله بن عبد الله ابن عُمر، عن أبيه قال: \"غَدَوْنَا مَعَ رسول الله ﷺ مِنْ مِنَى إلَى عَرَفَاتٍ مِنَّا المُلَبِّي ومِنَّا المُكبِّر\" (^٣).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبْدي النَّيْسابوري، ت / ٢٦٣ هـ.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب التلبية والتكبير في الذهاب من منى إلى عرفات في يوم عرفة (٢/ ٩٣٣، ح ٢٧٢) عن أحمد بن حنبل، ومحمد بن المثنى، عن عبد الله ابن نُمير به.","vol":"10","page":93},{"text":"٣٩٢٨ - حدَّثنا الصَّاغاني، ومحمد بن عبد الملِك الدقيقي، وأبو غَسَّان مالِك بن يحيى الدَّمِيرِي (^١) قالوا: حدَّثنا يزيد بن هارون (^٢)، أخبرنا\n⦗٩٤⦘ عبد العزيز بن أبِي سَلَمة، عن عُمر بن حُسين، عن عبد الله بن أبِي سَلمة، عن عبد الله بن عبد الله بن عمر، عن أبيه قال: \"غَدَوْنا معَ رسول الله ﷺ منْ مِنَى إلى عرفاتٍ فَمِنَّا المُكبِّر ومِنَّا المُهِلّ\" فأمَّا نحنُ فَنُكَبِّرُ قلتُ له: والله لَعَجَبٌ منْكُم كيفَ لِمَ تسالُوهُ كيفَ صنعَ رسول الله ﷺ؟ وقال محمَّدُ بن عبد الملِك: كيفَ كانَ يصنعُ رسول الله ﷺ؟ وحديثُ الصغاني إِنَّما هُو إلى قولِه: \"وَمنَّا المُهِلُّ\" والبَقِيَّةُ لهُما جمَيعا، محمد بن عبد الملِك، ومالِك بن يحيى (^٣).\n_________\n(^١) هو: مالِك بن يحيى بن مالِك الهَمْداني الكوفي، ت / ٢٧٤ هـ.\nوالدَّمِيري، -بفتحِ الدَّال المُهْمَلة وكسْرِ الميْمِ وسُكون الياء وآخره الراء-، نسبة إلى دَمِيرَة، قريةٌ بأسفلِ أرضِ مصر، سكنَها الرَّاوي.\nالأنْسَاب (٢/ ٤٩٤).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب التلبية والتكبير في الذهاب من منى إلى عرفات في يوم عرفة (٢/ ٩٣٣، ٢٧٣) عن محمد بن حاتم، وهرون بن عبد الله ويعقوب الدَّورَقي، عن يزيد بن هارون به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علوّ نسبي \"المساواة\".\n• تعيين من له اللفظ من الرواة.\n• زيادة ثلاث طرق عن زيد بن هارون.","vol":"10","page":93},{"text":"٣٩٢٩ - حدَّثنا محمد بن حيَّويه، حدَّثنا يحيى بن يحيى (^١)، ومُطَرِّف، والقعْنَبي، عن مالِك (^٢)، عن محمد بن أبي بكر الثَّقَفي، أنَّه سأل أنَس ابن مالِك وهما غادِيانِ من مِنَى إلى عرفة: كيف كُنْتُم تصنَعون في هذا\n⦗٩٥⦘ اليوم معَ رسول الله ﷺ؟ قال: \"كان يُهِلُّ المهِلُّ مِنَّا ولا نُنْكِرُ عليه، ويُكَبِّرُ المُكبِّرُ ولا نُنْكِرُ عليه\" (^٣).\n_________\n(^١) ابن بُكير التميمي الحنظَلي النيسابوري، وهو موضع الالتقاء مع مسلم.\n(^٢) الحديث في موطئه (٢/ ٤٢٦، ٨١٠) برواية يحيى الليثي، والقعنبي عنه به.\n(^٣) أخرجه مسلم في كتاب الحج -باب التلبية والتكبير في الذهاب من منى إلى عرفات يوم عرفة (٢/ ٩٣٣، ح ٢٧٤) عن يحيى بن يحيى، وأخرجه البخاري في كتاب الحج -باب التلبية والتكبير إذا غدا من منى إلى عرفة (ص ٢٦٩، ح ١٦٥٩) عن عبد الله بن يوسف، كلاهما عن مالك به.\nمن فوائد الاستخراج: زيادة طريقين عن مالك.","vol":"10","page":94},{"text":"٣٩٣٠ - حدثنا الربيع بن سُليمان، وعيسى بن أحمد البَلْخِي، قالا: حدَّثنا ابن وهب، قال: أخبرِني أُسَامة بن زيد أنَّ محمد بن أبي بكر الثَّقَفِي (^١) حدَّثهم، أنَّه سألَ أنس بن مالِك وهُما غادِيانِ منْ مِنَى إلى عرفَة: كيفَ كُنْتُم تَصْنَعُونَ معَ رسول الله ﷺ في هَذا اليوم؟ قال: \"كانَ يُهِلُّ المُهِلُّ مِنَّا ولا نُنْكِرُ علَيهِ، ويُكَبِّرُ المُكبِّرُ فَلَا نُنْكِرُ عَلَيْهِ\".\n_________\n(^١) موضع الالتقاء مع مسلم، انظر ح / ٣٩٢٩.","vol":"10","page":95},{"text":"٣٩٣١ - حدَّثنا بِشْر بن مَطَر أبو أحمد الدَّقَّاق الواسِطِيُّ بِالعَسْكَرِ (^١)\n⦗٩٦⦘ حدَّثنا سُفيان بن عُيينة، عن موسى بن عقبة (^٢)، عن رجُلٍ يقال له: محمد ابن أبِي بكر قال: غَدَوْنَا معَ أنسٍ فقالَ: \"غَدَوْنَا معَ رسول الله ﷺ في هذا اليومَ فَمِنَّا مَنْ يُهِلّ وَمِنَّا مَنْ يُكَبِّرُ، فَلَمْ يَعِبْ هَؤُلَاءِعلى هَؤُلَاءِ، ولا هَؤُلَاءِ على هَؤُلَاء\" (^٣).\n_________\n(^١) ابن ثَابت الواسِطِيّ، ت /٢٥٩ هـ.\nوعَسكر مُكْرَم: -بضم الميم- مدينة معروفة من نواحي خوزستان بقرب الأهواز بينهما مرحلة، بناها \"مكرم بن معزاء الحارث\" قائد المسلمين زَمن الحجَّاج، ولم تبق منها اليوم إلا خرائبها المعروفة باسم (بند قير) في دولة إيران.\nمعجم البلدان (٤/ ١٢٣)، الروض المعطار (ص ٤٢٠)، أحسن التقاسيم (ص ٤٠٤)، بلدان الخلافة الشرقية (ص ٢٧١).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب التلبية والتكبير في الذهاب من منى في يوم عرفة (٩٣٤/ ٢، ح ٢٧٥) عن سُريج بن يونس، عن عبد الله بن رجاء، وأخرجه ابن ماجه في سننه (ص ٥٠٩، ح ٣٠٠٨) عن محمد بن أبي عمر العدني، عن سفيان ابن عيينة، كلاهما عن موسى بن عقبة به.\nمن فوائد الاستخراج: راويه عن موسى بن عقبة هو سفيان بن عيينة، وهو أوثق من عبد الله بن رجاء المكي، لأنَّ الأخير تُكلِّم في حفظه. التقريب (ت ٣٦٦٨).","vol":"10","page":95},{"text":"<span data-type='title' id=toc-602>بابُ ذِكْرِ الخَبَرِ المُوجِبِ لنُزُولِ عرَفَاتٍ والوُقوفِ بِها لِلصَّلاةِ والإِفاضَة منها إلَى المَوْقِفِ، والنَّهْي عَنِ الإفاضَة من مِنَى ومِنْ جمَعٍ إلى المَوْقِفِ</span>","vol":"10","page":97},{"text":"٣٩٣٢ - حدَّثنا يونس بن حبيب، وحمَّاد بن الحَسَن، قالا: حدَّثنا أبو داوُد (^١)، حدَّثنا سُفيان الثوري، عن هِشام بن عروة (^٢)، عن أبِيه، عن عائشةَ قالت: كانتْ قريشٌ تقُولُ: نحن قُطَّان (^٣) البيتِ لا نُفِيضُ إلَّا مِنْ مِنَى، وكانَ النَّاسُ يُفِيْضونَ منْ عَرَفَاتٍ، فأنزلَ الله ﵎: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (^٤) (^٥).\n⦗٩٨⦘ روى محمد بن يحيى، عن عبد الرَّزَّاق، عن الثوري: \"قُطَّانُ البَيْتِ لَا نُجاوِزُ الحَرَم\" (^٦).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص ٢٠٧).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) قُطَّان الحرم: أي مقيمون عنده، وقُطَّان جمعُ قاطن، يقال: قطَنَ قُطونا: إذا أقام.\nانظر: تاج العروس (٣٦/ ٥).\n(^٤) سورة البقرة، الآية رقم: ١٩٩.\n(^٥) أخرجه مسلم في كتاب الحج -باب في الوقوف وقوله تعالى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (٢/ ٨٩٣، ح ١٥١، ١٥٢) عن يحيى بن يحيى، عن أبي معاوية، وعن أبي كريب، عن أبي أسامة، كلاهما (فرَّقهما) عن هشام بن عروة به، وأخرجه ابن حبَّان في صحيحه (٩/ ١٦٩) عن أبي عروبة، عن زيد بن أخزم، عن أبي داود الطيالسي به.\nمن فوائد الاستخراج: راويه عن هشام بن عروة، هو سفيان الثوري، وهو =\n⦗٩٨⦘ = أوثق وأحفظ ممَّن روى عنه مسلم.\n(^٦) أخرجه ابن ماجه في سننه في كتاب المناسك -باب الدفع من عرفة (ص ٥١١، ٣٠١٨) عن محمد بن يحيى، عن عبد الرزاق به.","vol":"10","page":97},{"text":"٣٩٣٣ - حدَّثنا محمد بن إسماعيل الصَّائِغ، حدَّثنا سُريج ابن النُّعمان (^١)، ح.\nوحدَّثنا أبو داود السِّجزي (^٢)، حدَّثنا هنَّاد، قال: حدَّثنا أبو معاوية (^٣)، عن هِشام بن عروة، عن أبيه، عن عائشة قالت: كانتْ قُريشٌ ومن دانَ دينَها يقِفُون بِالمُزْدَلِفَة وكانُوا يُسَمَّونَ الحُمْسَ (^٤)، وكان سائِرُ العَربِ يقِفُونَ بِعَرَفَاتٍ، فَلمَّا جاءَ الإِسْلَامُ أمرَ الله نَبِيَّه أنْ يأتيَ\n⦗٩٩⦘ عرفاتٍ فيقِفَ بِها ثُمَّ يُفِيضَ منْها، فذلِك قولُه: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (^٥).\n_________\n(^١) ابن مروان الجوهري اللؤلؤي، أبو الحسن ويقال أبو الحسين البغدادي.\n(^٢) سُليمان بن الأشعث السجستانِي، والحديثُ في سُنَنِه في كتاب المناسك -باب الوقوف بعرفة (ص ٢٢١، ح ١٩١٠) عن هَنَّاد به.\n(^٣) محمد بن خازم الضَّرير، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٩٣٢.\n(^٤) الحُمْس: جمعُ الأحْمَس، وهُم قريشٌ ومن ولدتْ قُريشٌ، وكنانة وجُديلة قيس، سُمُّوا حُمْسًا لأنَّهم تَحَمَّسُوا في دينِهم، أي تَشَدَّدُوا، والحمَاسَة الشَجَاعَة، وكانوا يقِفُون بِمُزدَلِفَةَ ولا يَقِفون بعرفةَ ويقولون: نحنُ أهْلُ الله فَلَا نَخْرُجُ مِنَ الحَرمَ وكانُوا لا يَدْخُلُونَ البُيُوتَ منْ أبوابِهَا وهُم مُحرِمون.\nانظر: النهاية في غريب الحديث (١/ ٤٤٠).\n(^٥) سورة البقرة الآية: ١٩٩.\nوانظر تخريجه ح / ٣٩٣٢.\nمن فوائد الاستخراج: زيادة طريقين عن أبي معاوية الضرير.","vol":"10","page":98},{"text":"٣٩٣٤ - حدَّثنا أبو داود الحراني، حدَّثنا عبيد الله بن موسى، أخْبرنا هِشام بن عروة (^١)، عن أبيه، عن عائشةَ قالت: كانتْ قُريشٌ ومن دانَ دينَها والحُمْسُ يقِفُون بالمُزْدَلِفَة ويقف النَّاس بِعرفةَ فأنزل الله: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (^٢) يقول: تقدَّمُوا إلَى عرفةَ فأفِيْضُوا منها جَمِيعًا (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٩٣٢، وانظر ح / ٣٩٣٣.\n(^٢) سورة البقرة الآية: ١٩٩.\n(^٣) من فوائد الاستخراج:\n• تساوي الإسنادين، وهذا \"مساواة\".\n• زاد أبو عوانة طريقين على مسلم من طرق الحديث عن هِشَام بن عروة، طريق سفيان الثوري (ح / ٣٩٣٢)، وطريق عبيد الله بن موسى.","vol":"10","page":99},{"text":"٣٩٣٥ - حدَّثنا يُوسف (^١)، حدَّثنا مُسَدَّد، حدَّثنا حفصُ بن\n⦗١٠٠⦘ غِياثٍ (^٢)، عن جعفر بن محمد، عن أبيه، عن جابرٍ، أنَّ النَّبِيّ ﷺ قال: \"وقَفْتُ هَاهُنا بِعرفَةَ، وعَرَفَةُ كُلُّها موقِفٌ، ووقَفْتُ هاهُنا بِجَمْعٍ (^٣)، وجَمْعٌ كلُّها موقِفٌ\" (^٤).\nرواه مُسلم بن الحجاج، عن عُمر بن حَفْصٍ، عن أبِيه، عن جَعفرٍ بِهذا الإسناد، وكانتِ العَرَبُ يَدْفَعُ بِهِمْ أبو سَيَّارة (^٥) علَى حِمَارٍ عُرْيٍ، \"فلمَّا أجازَ رسول الله ﷺ مِن المُزْدَلِفَة بِالمَشْعَرِ الحَرَامِ لَمْ تَشُكَّ قُرَيْشٌ أنَّه سَيَقْتَصِرُ عليْهِ ويكونَ مَنْزِلَه ثَمَّ، فأجازَ ولَمْ يَعْرِضْ لَه حتَّى أتَى عرفاتٍ فَنَزَل\" (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ابن يعقوب القاضي.\n(^٣) جَمْع: -بفتح الجيم- المزدلفة.\nانظر: مشارِق الأنوار (١/ ١٥٣).\n(^٤) أخرجه مسلم في كتاب الحج -باب حجَّة النبيِ ﷺ (٢/ ٨٩٢، ح ١٤٨، ١٤٩) عن عُمر بن حَفْص بن غِيَاث، عن أبيه به.\n(^٥) -بسين مهملة ثُمَ ياء مثَنَّاة تحت مشدَّدة- اسمه عُمَيْلَةُ بن الأَعْزَل.\nانظر: الديباج على مسلم (٣/ ٣٢٦).\n(^٦) انظر التخريج السابق.","vol":"10","page":99},{"text":"٣٩٣٦ - حدَّثنا أبو أمية، حدَّثنا سُريج بن النُّعمان، حدَّثنا سفيان بن عيينة (^١)، عن عمرو، سَمِع محمد بن جُبَير بن مُطْعِم يُحَدِّثُ، عن\n⦗١٠١⦘ أبيه جُبَيْر بن مُطْعِم قال: أضْلَلْتُ بَعِيرًا لِي فذهبْتُ أطْلُبُه يومَ عرفةَ، \"فرأيتُ رسول الله ﷺ واقِفًا مَعَ النَّاسِ بِعَرَفَة\" فقلتُ: واللهِ إنَّ هذَا لَمِنَ الحُمْسِ فَمَا شَأنُه هَاهُنَا، وكانَتْ قُرَيْشٌ تُعَدُّ مِنَ الحُمْسِ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب في الوقوف وقوله تعالى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (٢/ ٨٩٣، ح ١٥٣) عن أبي بكر بن أبي شيبة، وعمرو الناقد، وأخرجه البخاري في كتاب الحج -باب الوقوف بعرفة (ص ٢٧٠، ح ١٦٦٤) عن علي بن عبد الله، ثلاثتهم عن سفيان بن عيينة به.","vol":"10","page":100},{"text":"٣٩٣٧ - حدَّثنا محمد بن حيَّويه، حدَّثنا الحميدي (^١)، عن سُفيان (^٢)، بهذا الإِسْناد، قال سُفيان: \"والحُمْسُ الشَّدِيدُ على دِينِه\" (^٣).\n_________\n(^١) الحديث في مسنده (١/ ٢٥٥) عن سفيان بن عيينة به.\n(^٢) ابن عيينة، وهو موضع الالتقاء مع مسلم، انظر ح / ٣٩٣٦.\n(^٣) من فوائد الاستخراج: راويه عن ابن عيينة هو الحميدي، وهو من ثِقات أصحاب ابن عيينة، قال أبو حاتم: \"أثبت الناس في ابن عيينة الحميدي، هو رئيس أصحاب ابن عيينة، وهو ثقة إمام\". انظر: الجرح والتعديل (٥/ ٥٧).","vol":"10","page":101},{"text":"<span data-type='title' id=toc-603>بابُ بيانِ ثَوَابِ منْ يَقِفُ بِعَرَفَةَ والمَوْقِفِ، وأنَّ عرفةَ كُلُّها مَوْقِفٌ</span>","vol":"10","page":102},{"text":"٣٩٣٨ - حدَّثنا إبراهيم بن مُنْقِذْ بن عبد الله الخَوْلانِي أبو إسحاق بِمِصْر وكانَ نَبِيْلًا فاضِلًا (^١)، حدَّثنا عبد الله بن وهب الُقُرشي (^٢)، حدَّثنا مَخْرَمَةُ بن بكير، عن أبيه قال: سمعت يُونُس بن يوسف يقول: عن سَعِيد بن المُسَيِّبِ يقول: قالت عائشة: إنَّ رسول الله ﷺ قال: \"مَا مِنْ يَوْمٍ أكْثَرَ أنْ يُعْتِقَ الله فيهِ عبْدًا منَ النَّارِ منْ يومَ عَرَفَةَ، وإنَّه لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ المَلائِكَة\" (^٣).\n_________\n(^١) هو: إبراهيم بن مُنْقِذ بن إبراهيم بين يحيى بن عيسى العُصْفُري، الخولاني -مولاهم- أبو إسحاق المصري، ت / ٢٦٩ هـ.\nوالخَوْلانِي: -بفتح الخاءِ المُعْجَمة وسُكُونِ الواوِ وفي آخرها النُّون- نسبة إلى خَوْلَانَ قبيلةٌ نزلَ أكثرها بالشام. الأنساب للسَّمعانِي (٢/ ٤١٩).\nوثَّقه ابن يونس، والذهبي، وابن العماد.\nانظر: سير أعلام النبلاء (١٢/ ٥٠٣)، المقتنى في سرد الكنى (١/ ٧١)، فتح الباب (ص ٤١)، شذرات الذهب (٢/ ١٥٥).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب في فضل الحج والعمرة ويوم عرفة (٢/ ٩٨٢، ح ٤٣٦) عن هرون بن سعيد الأيلي، وأحمد بن عيسى، كلاهما عن ابن وهب به.\nمن فوائد الاستخراج: عرَّف أبو عوانة باسم الراوي: إبراهيم بن منقذ كنيته، ومكان تحديثه، وعَدَّله وأثنى عليه.","vol":"10","page":102},{"text":"٣٩٣٩ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، عن ابن جُريج، حدَّثنا جعفر بن محمد (^١)، عن أبيه، عن جابر قال: فَسِرْنَا معَ النَّبِيّ ﷺ حتَّى قَدِمْنَا عَرَفَةَ فقالَ: عَرَفَةُ كُلُّهاَ مَوْقِفٌ\" فَسِرْنَا حَتَّى قَدِمْنَا المُزْدَلِفَة فقَالَ النَّبِيّ ﷺ: \"كُلُّهَا مَوْقِفٌ (^٢) \".\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب ما جاء أن عرفة كلُّها موقف (٢/ ٨٩٣، ١٤٩) عن عمر بن حفص بن غياث، عن أبيه، عن جعفر بن محمد به، وتقدم عند المصنِّف برقم / ٣٩٣٥ عن مسدد عن حفص بن غياث به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي.\n• راويه عند المصنِّف عن جعفر بن محمد هو ابن جريج، وهو ثقة إمام يجمع حديثه.","vol":"10","page":103},{"text":"<span data-type='title' id=toc-604>بابُ بَيَانِ دفْعِ رسول الله ﷺ مِنَ المَوْقِفِ، ومَوْضِعِ مُنَاخِه (^١) قَبْلَ أنْ يَأتِيَ المُزْدلِفَةَ بَعْدَ المَغْرِبَ، وَوُضُوئِهِ ونُزُولِه بِالمُزْدَلِفَةِ ودَفْعِهِ مِنْهُ قَبْلَ أنْ يُصَلِّي المَغْرِبَ، وَأَقَامَ صَلَاةَ المَغْرِبَ قَبْلَ أنْ يَفْتَحَ النَّاسُ رِحَالَهم فَصَلَّاهَا، ثُم أَنَاخَ النَّاس في مَنَازِلِهِم ولَمْ يَحطوا رِحَالَهم حتى قام لِلْعِشاء ثُم حَطَّ النَّاسُ رِحَالَهُم</span>\n_________\n(^١) مُنَاخ: -بِالضَّم- اسم مكان: مَبرك الإِبل، ومَحَلُّ الإقامة، والنَّوْخَةُ: الإقامَة، والمقصُود هُنا المعنى الثاني.\nانظر: النهاية في غريب الحديث (١/ ١٦٠)، تاج العروس (٧/ ٣٦٢)، المعجم الوَسِيْط (ص ٩٦١).","vol":"10","page":104},{"text":"٣٩٤٠ - حدَّثنا محمد بن إسماعيل الصَّائِغ، حدَّثنا يحيى بن أبي بُكير، حدَّثنا زُهَير (^١)، قال: حدثني إبراهيم بن عُقْبَة، أخو موسى بن عقبة، ح.\nوحدَّثنا الصغاني، حدَّثنا أحمد بن يونس، حدَّثنا زُهَير، حدَّثنا إبراهيم ابن عُقبة، قال: حدثني كُرَيْبٌ، أنَّه سَأَلَ أُسَامة بن زيد قالَ: أخْبِرْني كيفَ فَعَلْتُم أو كيفَ صَنَعْتُم -قالَ زُهَيْرٌ: لَيْسَ الشَّكُ مِنِّي- عَشِيَّةَ رَدِفْتُ رسول الله ﷺ؟ قالَ: جِئْنَا الشِّعْبَ (^٢) الذي يُنِيْخُ فِيْهِ النَّاسُ لِلْمَغْرِبِ،\n⦗١٠٥⦘ فَأَنَاخَ رسول الله ﷺ-نَاقَتَه ثُمَّ بَالَ -ومَا قَال: أهْرَاقَ الماءَ- ثُمَّ دَعَا بِالوَضُوءِ فَتَوَضَّأَ وُضُوءًا ليسَ بِالبالِغِ جِدًّا، قالَ: قلتُ: يا رسول الله، الصَّلاةَ، فقال: \"الصَّلَاةُ أَمَامَك\" قالَ: فَرَكِبَ حَتَّى قَدِمْنَا المُزْدلِفَةَ قالَ: فَأَقَامَ المَغْرِبَ فَأَنَاخَ، ثُمَّ أَنَاخَ النَّاسُ في مَنَازِلِهِم ولَمْ يَحِلُّوا، حَتَّى أَقَامَ العِشَاءَ الآخِرَةَ فَصَلَّى، ثُمَّ حَلَّ النَّاسُ، قالَ: فَقُلْتُ: كَيْفَ فَعَلْتُمْ حِيْنَ أَصْبَحْتُم؟ قال: رَدِفَهُ الفَصْلُ ابنُ عبًاسٍ قال: فانْطَلَقْتُ أنَا في سُبَّاقِ (^٣) قُرَيْشٍ عَلَى رِجْلِيَّ (^٤).\n_________\n(^١) ابن معاوية أبو خيثمة، وهو موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) الشِّعب: -بِكَسْرِ الشِّين- الطريق بين الجبلين، أو ما انفرج بين الجبلين. =\n⦗١٠٥⦘ = انظر: مشَارِق الأَنوار (٢/ ٢٥، ٢٥٤).\n(^٣) سُبَّاقِ قريشٍ: جمعُ سابق، أيْ فِيْمَنْ سَبَقَ مِنْهُم إِلَى مِنَى.\nانظر: مشَارق الأنوار (٢/ ٢٠٦)، حاشِيَةُ السِّندي (٥/ ٢٦١).\n(^٤) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتيَ المغرب والعِشاء جميعًا بِالمُزْدلِفَة في هذه الليلة (٢/ ٩٣٥، ح ٢٧٩) عن إسحاق بن إبراهيم، عن يحيى بن آدم، عن زُهير به، وأخرجه أبو داود في سُننه في كتاب المناسك -باب الدفعة من عرفة (ص ٢٢٢، ح ١٩٢١) عن أحمد بن يونس عن زهير به.\nمن فوائد الاستخراج:\n• تسَاوي عدد رجال الإسنادين، وهذا علوٌّ نسبي: \"المساواة\".\n• زيادة قول زهير بن معاوية أبي خيثمة: \"ليس الشكُّ منِّي\" معَ تحديد موضِع الشكِّ.\n• زيادة طريقين عن زُهير.","vol":"10","page":104},{"text":"٣٩٤١ - حدَّثنا عُبَيدُ بن شَرِيْكٍ (^١)، حدَّثنا ابن أبي مريم، ح.\nوحدَّثنا أبو داوُد الحَرَّانِي، حدَّثنا محمد بن خالد ابن عَثْمَة، قالا: حدَّثنا محمَّد بن جَعْفَر (^٢)، ح.\nوحدَّثَني أبِي (^٣)، حدَّثنا عَلِي (^٤)، حدَّثنا إسماعيل بن جعفر (^٥)، قالا: حدَّثنا محمد ابن أبِي حَرْمَلَة، عن كُرَيْبٍ مولَى ابنِ عبَّاس، عن أُسَامة بن زيد أنَّه قالَ: رَدِفْتُ رسول الله ﷺ مِنْ عَرَفَاتٍ، فلَمَّا بَلَغَ الشِّعب الأَيْسَرَ الذِي دُوْنَ المُزْدَلِفَةِ أَنَاخَ فَبَالَ، ثُمَّ جَاءَ فَصبَبْتُ عليهِ ماءً فَتَوَضُّأَ\n⦗١٠٧⦘ وُضُوءًا خَفِيفًا، ثُمَّ قلت: الصَّلاةَ يا رسول الله فقالَ: \"الصَّلاةُ أمَامَك\" فَركِبَ رسول الله ﷺ حتَّى أتَى المُزْدَلِفَةَ، فنَزَلَ فصلَّى ورَدِفَ الفَضْلُ بن عبَّاس رسول الله ﷺ غَدَاةَ جَمْعٍ، قال كُرَيْبٌ: فأخبَرَني عبد الله بن عبَّاسٍ أنَّ الفَضْلَ أَخْبَرَهُ أنَّ رسول الله ﷺ لَمْ يَزَلْ يُلَبِّي حتَّى رَمَى الجَمْرَةَ، وهَذَا لَفْظُ حديثِ ابن أبي مريم وعَلِيِّ بن حُجْرٍ، وحَديثُ ابن عَثْمَةَ ليسَ بِطُولِه (^٦).\n_________\n(^١) هو: عُبيد بن عبد الواحد بن شَريك البزَّار، أبو محمد البغدادي، ت / ٢٨٥ هـ.\nوثقه أبو مزاحم الخاقاني وذكره ابن حبان في الثقات.\nوقال الدارقطني: \"صدوق\"، وقال ابن المنادي: \"أكثر الناس عنه ثُمَّ أصابه أذًى فغيَّره في آخِر أيامه، وكان على ذلك صدوقًا\".\nوقال الحافظ ابن حجر: \"كان ثِقَةً صَدُوقًا\".\nانظر: سؤالات الحاكم للدارقطني (ص ١٣١)، الثقات (٨/ ٤٣٤)، تاريخ بغداد (١١/ ٩٩)، المقتنى في سرد الكنى (٢/ ٥٥)، تكملة الإكمال (١/ ٣٩٤)، لسان الميزان (٤/ ١٢٠).\n(^٢) هو محمد بن جعفر بن أبي كثير الأنصاري، الزّرقي مولاهم، المدني.\n(^٣) إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٤) هو: علي بن حُجْر بن إِياس السَّعدي، وهو موضع الالتقاء مع مسلم في الإسناد الأخير.\n(^٥) موضع الالتقاء مع مسلم في الإسناد الأول والثاني.\n(^٦) أخرجه مسلم في كتاب الحج -باب استحباب إدامة الحاجِّ التلبية حتى يشرَع في رمى جمرة العقَبة يوم النَّحر (٢/ ٩٣١، ح ٢٦٦) عن يحيى بن أيوب وقتيبة بن سعيد وعلي بن حُجر، وأخرجه البخاري في كتاب الحج -باب النُّزُول بين عرفةَ وجمَعٍ (ص ٢٧٠، ح ١٦٦٩) عن قتيبة بن سعيد، جميعا عن إسماعيل بن جعفر به، وليس عند مسلم قوله: \"قال كريب: فأخبرني عبد الله … الخ\"، ولكن جاء ذلك في لفظ البخاري.\nمن فوائد الاستخراج:\n• اشتِمَال لفْظِ أبي عوانة على زيادةٍ صحيحة لم ترد عند مسلم.\n• تعيين من له اللَّفظ من الرواة.","vol":"10","page":106},{"text":"<span data-type='title' id=toc-605>بابُ الدَّلِيلِ علَى أنه لا يُصلِّي المَغْرِبَ قَبْلَ الوصولَ إلَى جَمْعٍ، وأنَّ المزْدَلِفَةَ هِيَ المُصلى، وأن النَّبِيّ ﷺ تَوضَّأ بِالشعبِ لِبَوْلِه ولَمْ يُسْبغْ، ثُمَّ أعادَه بِجَمْعٍ وأسْبَغَه، وأنه هُو أقامَ الصلاةَ وصلَّى ا</span>لمغْرِبَ","vol":"10","page":108},{"text":"٣٩٤٢ - حدَّثنا أبو العبَّاس الغَزِّي، حدَّثنا الفِريابِي، حدَّثنا سُفيان (^١)، ح.\nوحدَّثنا الصغاني، حدَّثنا عُثْمَان بن عُمر، ح.\nوحدَّثنا أبو أمية، حدَّثنا عبيد الله بن موسى، قالا: حدَّثنا سُفيان، عن إبراهيم بن عُقْبَة (^٢)، عن كُريب، عن أُسَامة بن زيد قال: كُنَّا مع النَّبِيّ ﷺ فلمَّا انْتَهَيْنا إلى الشِّعْبِ الذي يدخُله الأُمرَاءُ دخَلَه فدعا بِماءٍ فتَوَضَّأ، (فقلتُ:) (^٣) الصلاةَ فقال: \"الصَّلاةُ أمامَك\" فلمَّا أتَى المُزْدَلِفَةَ قامَ فَصَلَّى المَغْرِبَ، فلَمْ يَحِلَّ آخِرُ النَّاسِ حتَّى أقامَ فصَلَّى العِشَاءَ وهذا لفظُ عُثمان بن عُمرَ، وعبيد الله بن موسى، ولفظُ الفِريابِي قال: نزلَ النَّبِيّ ﷺ الشِّعْبَ الذي يَنْزِلُ فيه الأُمَرَاءُ فقلتُ له: الصَّلاة،\n⦗١٠٩⦘ فقال: \"الصَّلاةُ أمامَك\" فتَوَضَّأَ وُضُوءًا بين وُضُوئَيْنِ، ثُمَّ أقامَ فصلَّى المغرِبَ بِجَمْعٍ، ثُمَّ أقامَ، فَمَا حَلَّ آخرُ النَّاسِ حتَّى صلَّى العِشاء (^٤).\n_________\n(^١) ابن عيينة.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"قامت\"، والتصويب من أحاديث الباب ومتن حديث مسلم، والسِّياق يدلُّ على التصحيف أيضا.\n(^٤) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمُزْدَلفة في هذه اللَّيلة (٢/ ٩٣٥، ح ٢٨٠) عن إسحاق بن إبراهيم، عن وكيع، عن سفيان بن عيينة، عن محمد بن عقبة، عن كُريب به، وفي الباب نفسه (٢/ ٩٣٥، ح ٢٧٨) عن أبي بكر بن أبي شيبة، وأبي كريب، كلاهما عن عبد الله بن المبارك.\nوأخرجه النسائي في المجتبى في كتاب مناسك الحج -باب النُّزول من عرفة (ص ٤٦٧، ح ٣٠٢٥) عن محمود بن غيلان، عن وكيع، وأخرجه ابن خزيمة في صحيحه في كتاب المناسك -باب ذكر الدعاء والذكر والتهليل في السير من عرفة إلى مزدلفة (٤/ ٢٦٦) عن عبد الجبَّار بن العلاء، كلاهما عن سفيان بن عيينة، كلاهما عن إبراهيم بن عقبة عن كريب مولى ابن عباس به، وتقدم عند المصنِّف برقم: ٣٩٤٠، بلفظ أتمّ من طرُقٍ عن إبراهيم بن عقبة، فارجع إلى تخريجه في موضعه.\nمن فوائد الاستخراج:\n• تعيين من له اللَّفظ من الرُّواة.\n• زيادة قوله: \"كُنَّا مع النَّبِيّ ﷺ\"، وهي تدلُّ على أنَّ الصحابي راوي شهِد ما رواه.","vol":"10","page":108},{"text":"٣٩٤٣ - حدَّثنا عمار بن رجاء، حدَّثنا يزيد بن هارون، حدَّثنا يحيى بن سعيد (^١)، عن موسى بن عقبة، عن كُريبٍ مَولَى ابن عبَّاسٍ، أنَّه سمَعَ\n⦗١١٠⦘ أُسَامة بن زيد وهُو يذكرُ، أنَّه دفعَ رسول الله ﷺ عَشِيَّةَ عرفةَ حتَّى عَدَلَ إلى الشِّعْبِ فقضَى حَاجتَه، فجعلَ أسامةُ يَصُبُّ عليهِ الماءَ وهُوَ يتوضَّأُ، فقلتُ: يا رسول الله أَتُصَلّي؟ فقال: \"المُصَلَّى أمَامَك\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه اللَّيلة (٢/ ٩٣٤، ح ٢٧٧) عن محمد بن رُمح، عن الليث بن سعد، وأخرجه البخاري في كتاب الطهارة -باب الرجُل يُوضِّيء صاحبه (ص ٣٦، ح ١٨١) عن محمد بن سلام عن يزيد بن هارون، كلاهما عن يحيى بن سعيد به.\nمن فوائد الاستخراج:\n• في لفظ المصنِّف تحديد زمن الدَّفع من عرفة: \"عَشِيَّةَ عَرَفَةَ\".\n• تصريح الراوي عن يحيى بن سعيد بالتحديث.\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبيٌّ.","vol":"10","page":109},{"text":"٣٩٤٤ - حدَّثنا ابن أبي مسرة، حدَّثنا المُقْرِئُ (^١)، ح.\nوحدَّثنا أبو عبد الملِك القرَشِي الدِّمَشْقِي (^٢)، حَدَّثنا عِيْسَى ابن\n⦗١١١⦘ زُغْبَة (^٣)، قالا: حدَّثنا اللَّيثُ (^٤)، قال: حدثني يحيى بن سعيد، عن موسى ابن عقبة، عن كُريبٍ مولى ابن عبَّاس، عن أُسامةَ بن زيدٍ قال: بالَ رسول الله ﷺ بعد الدَّفْعَةِ من عَرفاتٍ إلى بعض الشِّعابِ لِحَاجَتِه، فَصَبَبْتُ عليهِ مِن الماءِ ثُمَّ توضَّأ، فقلتُ: أتُصَلِّي؟ قال: \"المُصَلَّى أمَامَك\".\n_________\n(^١) هو: عبد الله بن يزيد بن عبد الرحمن المكِّي، أبو عبد الرحمن المقرئ.\n(^٢) هو: أحمد بن إبراهيم بن محمد بن عبد الله القرشي أبو عبد الملك الدمشقي، ت/ ٢٨٩ هـ.\nقال النسائي: \"لا بأس به\"، ووثَّقه ابن عسكر.\nوقال الذهبي والحافظ: \"صدوق\".\nانظر: المعجم المُشْتَمِل (ص ٣٨)، تكملة الإكمال (١/ ٤٠٥)، الكاشف (١/ ١٨٩)، =\n⦗١١١⦘ = توضيح المشتبه (١/ ٥٠٣)، تهذيب التهذيب (١/ ١١)، تقريب التهذيب (ت ٤).\n(^٣) هو: عيسى بن حمَّاد بن مُسلم التُّجِيبي، أبو موسى المصري.\nوزُغْبة -بِضَمِّ الزُّاي وسُكون الغين المعجمة وفتحِ الموحَّدة- لقبٌ لأبيه حمَّاد كما يظهرُ من الإسناد، وجعل ابن الجوزي \"زُغْبَة\" لقبًا لعيسى، ولأخِيه أحمد، وجعله الذَّهبي لقبًا لأبِيهِما ولهما، لكن قال الحافظ ابن حجر في نزهة الألباب: \"زُغْبَةُ هو لقب حمَّاد والد عيسى وأحمد وزعم ابن الجوزي أنَّ عيسى أيضًا يُعرف بِزُغْبَة\"، وقال في تهذيب التهذيب (١٢/ ٣٤٧): \"زُغْبَة: هو عيسى بن حمَّاد وأخوه أحمد، وقيل: إنَّ زُغبة لقبٌ أبيهما\" فالله أعلم.\nانظر: كشف النِّقاب لابن الجَوزِي (١/ ٢٤٢)، سير أعلام النبلاء للذهبي (١٣/ ٥٣٣)، نزهة الألباب لابن حجر (١/ ٣٤٢)، توضِيح المُشْتَبِه (٤/ ٢٠٨)، تهذيب التهذيب (١٢/ ٣٤٧).\n(^٤) موضع الالتقاء مع مسلم، انظر ح / ٣٩٤٣.","vol":"10","page":110},{"text":"٣٩٤٥ - حدَّثنا ابن أبي مسرة، حدَّثنا عبَّاسُ النَّرسِي (^١)، حدَّثنا\n⦗١١٢⦘ حمَّاد بن زيد، عن يحيى بن سعيد (^٢)، عن موسى بن عقبة، بِمثلِه (^٣).\n_________\n(^١) هو عبَّاس بن الوَليد بن نَصْر النَّرْسي -بفتح النُّون، وسكون الراء، وكسر المهملة- أبو الفضل البصري، ونَرْس لقبٌ لجدِّه نصر، لقَّبته النَّبطُ بذلك، لأنَّ ألسنتَهم لم تكُنْ تَنْطِق به.\n(^٢) موضع الالتقاء مع مسلم، انظر ح / ٣٩٤٣، ٣٩٤٤.\n(^٣) أخرجه البخاري في كتاب الحج -باب النُّزول بين عرفةَ وجمْعٍ (ص ٢٧٠، ح ١٦٦٧) عن مُسدّد عن حمَّاد بن زيد به.\nمن فوائد الاستخراج: زيادة طريقين عن يحيى بن سعيد الأنصاري (ح/ ٣٩٤٥، ٣٩٤٣).","vol":"10","page":111},{"text":"٣٩٤٦ - حدَّثنا عليّ بن سَهْلٍ (^١)، حدَّثنا عفَّان (^٢)، حدَّثنا وُهَيِب، عن مُوسى (^٣)، وإبراهيمَ بن عُقبَة (^٤)، عن كُريب، عن أُسامَةَ بن زيدٍ قال: كنتُ رَدِيفَ رسول الله ﷺ مِن عرفاتٍ حتَّى أتى جَمْعًا، فلمَّا أتى الشِّعْبَ الذي يُصَلِّي فيه الخُلفاءُ المَغْرِبَ نزلَ فبالَ ولَمْ يقُل: أهْراقَ الماءَ، ثمَّ توضَّأَ وُضُوءًا خَفِيْفًا لَيس بِالبَالِغِ قلتُ يا رسول الله: الصَّلاةَ، قال: \"الصَّلاةُ أمَامَك\" ثمَّ ركب وَركَبْتُ مَعَهُ، حَتَّى أتَيْنَا جَمْعًا فَنَزَلَ فَأَقَامَ المَغْرِبَ، ولَمْ يَحُلُّوا حتَّى غيرَ بَعِيدٍ، فأقامَ العِشَاءَ فَصَلَّى ركعَتْيِن وفي حديثِ مُوسَى: ثُمَّ لَمْ تَكُنْ رَوَاحِلُهُم فَأقَامَ العِشاء (^٥).\n_________\n(^١) الرَّملي. [¬*]\n(^٢) ابن مسلم بن عبد الله الباهلي، أبو عثمان الصفار البصري.\n(^٣) ابن عُقبة، وهو موضع الالتقاء مع مسلم، انظر ح / ٣٩٤٣، ٣٩٤٤، ٣٩٤٥.\n(^٤) موضع الالتقاء مع مسلم، انظر ح /٣٩٤٠، ٣٩٤٢.\n(^٥) هكذا في نسخة (م)، ويحتمِلُ أن يكون اللَّفظ: \"ثم لم يكُن رواحُهم\" والرَّواح: النزول من السّير آخر النهار للرَّوحِ، وإن كان الرَّواح أكثر ما يستعمل في السَّير كما =\n⦗١١٣⦘ = في عامَّة كُتُب اللُّغة.\nانظر: الكليات، معجمٌ في المصطلحات والفروق اللُّغوية (ص ٤٨١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو الذي يروي عن عفان بن مسلم، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"10","page":112},{"text":"<span data-type='title' id=toc-606>بابُ ذكْرِ صفَةِ سيْر النبيّ ﷺ مِنْ حِيْنِ دفعَ من عرفةَ حتى أتَى المُزْدَلِفَةَ والاختِلافِ في سيْرِه، وأنه أنَاخ بِالشعْبِ قبلَ أن يأتِيَ جَمْعًا</span>","vol":"10","page":113},{"text":"٣٩٤٧ - حدَّثنا يونس بن عبد الأعلى، حدَّثنا سفيان بن عيينة، ح.\nوحدَّثنا محمد بن عبد الحَكَم، حدَّثنا أنس بن عياض، عن هِشام بن عروة (^١)، عن أبيه قال: سُئِل أسَامَة بن زيد وأنَا جَالِسٌ: كيف كان يسيرُ رسول الله ﷺ في حَجَّة الوداع حينَ دفَعَ منْ عَرَفَةَ؟ قال: \"كانَ يَسِيْرُ العَنَقَ (^٢)، فإِذَا وَجَدَ فَجْوَةً (^٣) نصَّ (^٤) \" قال هِشَام: والنَّصُّ\n⦗١١٤⦘ فوقَ العَنَقِ (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) العَنَق: -بفتح النُّون- سيرٌ سهلٌ سريعٌ ليسَ بالشَّدِيد.\nانظر: مشارِق الأنوار (٢/ ٩٢).\n(^٣) الفَجْوَةُ: الموضِعُ المُتَّسَعُ بينَ الشَّيْئَيْنِ.\nانظر: النهاية في غريب الحديث (٣/ ٤١٤).\n(^٤) النصُّ: التَّحريك حتَّى يُستخرَجَ من الدَّابَّةِ أقصَى سيْرِها.\nانظر: غريب الحديث لابن سلَّام (٣/ ١٧٨)، النهاية في غريب الحديث (٥/ ٦٣)، تفسير غريب ما في الصحيحين (ص ٣٨٢).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب الإفاضَة من عرفاتٍ إلى المزدلفة، واستحباب صلاتَي المغرب والعشاء جميعًا بالمزدلِفة في هذه اللَّيلة (٢/ ٩٣٦، ٢٨٣) عن أبي الربيع الزهراني، وقتيبة بن سعيد، جميعًا عن حمَّاد بن زيد، وفي البابِ نفسه (٢/ ٩٣٦ - ٩٣٧، ح ٢٨٤) عن أبي بكر بن أبي شيبة، عن عبدةَ بن سُليمان، وعبد الله ابن نُمير، وحُميد بن عبد الرحمن، وأخرجه البخاري في كتاب الجهاد -باب السُّرعة في السَّير (ص ٤٩٥، ح ٢٩٩٩) عن محمد بن المثنى، وفي كتاب المغازي -باب حجَّة الوداع (ص ٧٤٨، ح ٤٤١٣) عن مسدَّد، كلاهما عن يحيى بن سعيد، خمستُهم عن هِشام بن عُروة به، وأخرجه ابن خُزَيْمة في صحيحِه (٤/ ٢٦٦) عن عبد الجبار ابن العلاء، عن سُفيان بن عُيَيْنَة به.\nمن فوائد الاستخراج:\n• راويه عن هشام بن عروة هو سفيان بن عُيينة، وهو ثقة إمام.\n• تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبيٌّ: \"المساواة\".","vol":"10","page":113},{"text":"٣٩٤٨ - حدَّثنا عَمَّار (^١)، حدَّثنا مُحَاضِر (^٢)، حدَّثنا هِشام ابن عروة (^٣)، عن أبِيه، عن أُسامة \"أنَّ النَّبِيّ ﷺ حينَ أفاضَ من عرفاتٍ سارَ العَنَقَ، فإذا وجَدَ فَجْوَةً نَصَّ\".\n_________\n(^١) ابن رجاء التَّغْلِبيِ الإِسْتَرَاباذي.\n(^٢) مُحاضِر بن المُوَرِّع الهمداني، الكُوفيّ.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج الحديث السَّابق / ٣٩٤٨.","vol":"10","page":114},{"text":"٣٩٤٩ - حدَّثنا يونس بن عبد الأعلى، أخبَرَنا ابن وهب، قال:\n⦗١١٥⦘ حدثنِي يحيى بن عبد الله بن سالِم، ومالكُ بن أنس (^١)، عن هِشام ابن عروة (^٢)، عن أبيه، أنَّه سمع ابن زيدٍ يحدِّثُ عن سَيْرِ رسول الله \"حينَ دفعَ من عرفةَ فكانَ يَسِيرُ العَنَقَ، فإذا وجدَ فَجْوَةً نَصَّ\". قال لنا ابن وهب: النصُّ فوقَ العَنَقِ (^٣).\n_________\n(^١) الحديث في موطئه (٢/ ٥٤٩، ح ٩٥٨) من طريق يحيى اللّيثي وغيره عنه.\n(^٢) موضع الالتقاء مع مسلم، انظر ح / ٣٩٤٧.\n(^٣) من فوائد الاستخراج:\n• راويه عن هشام بن عروة هو مالك بن أنس، وهو إمامٌ جِهْبِذ.\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن هشامٍ خمسةَ طُرقٍ، وهي طريق سُفيان بن عُيينة، وأنسِ بن عِياض، ومُحاضِر بن المُوَرِّع، والإمام مالك ابن أنس، ويحيى بن عبد الله بن سالم.","vol":"10","page":114},{"text":"٣٩٥٠ - حدَّثنا الزَّعَفْرانِي، حدَّثنا أسْبَاط (^١)، حدَّثنا عبد الملِك ابن أبِي سُليمان (^٢)، عن عطاءٍ، عن ابن عبَّاس قال: \"أنها رسول الله ﷺ من عَرفاتٍ ورَدِفَه أُسامةُ\" أو قال: \"الفَضْلُ\" وذكر الحديثَ (^٣).\n_________\n(^١) هو: أسباط بن محمد بن عبد الرحمن القُرشي، مولاهم الكُوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) قوله: \"أو قال الفضل\"، لعلَّ الشكَّ من أسباط بن محمد، والصحيحُ أنَّ رديف النَّبِيِّ ﷺ كان أسامة بن زيد عند إفاضته من عرفات، كما روى ذلك جمع من الثقات الأثبات عن عبد الملك بن أبي سليمان، وإنما ردفه الفضل بن عباس غداة جمْعٍ ذاهبين إلى الجمرات، انظر الحديث التَّالي.","vol":"10","page":115},{"text":"٣٩٥١ - حدَّثنا محمد بن عبيد الله المعرُوف بابن المُنادي (^١)، حدَّثنا إسحاقُ الأزْرَق، حدَّثنا عبد الملك بن أبي سليمان (^٢)، عن عطاءٍ، عن ابن عبَّاس قال: \"أفاضَ النَّبِيّ ﷺ مِنْ عرفاتٍ ورَديفُه أسامةُ، فجَالتْ (^٣) ناقتُه وهو رافعٌ يديه لا تُجَاوِزَانِ رأسَه أو أُذُنَيْهِ، فَلمْ يَزَلْ يَسِيرُ على (هَيْنَتِه) (^٤) حتَّى أتَى جَمْعًا، وأفاضَ من جَمْعٍ ورَدِفَه الفَضْلُ، فلمْ يَزَلْ\n⦗١١٧⦘ يُلَبِّي حتَّى رمَى جَمْرَةَ العَقَبَةَ\" (^٥).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود المعروف بابن المنادي، ت /٢٧٢ هـ.\nوالمُنادِي: -بضم الميم، وفتح النُّون، في آخرها دالٌ مهملة- نسبة إلى من ينادي على الأشياء التي تُباع والأشياء المفقودة التي يطلبها أربابُها.\nالأنساب للسَّمعاني (٥/ ٣٨٥)، الإكمال (٧/ ٢٤٨)، اللُّباب (٣/ ٢٥٨).\nوثقه عبد الله بن أحمد وذكره ابن حِبَّان في الثِّقَاتِ، وقال أبو حاتم: \"صدوق\"، وزاد ابنه عبد الرحمن عليه: \"ثقة\".\nوثَّقه الذَّهبي، وقال ابن حجر: \"صدوقٌ\".\nانظر: الجرح والتعديل (٨/ ٣)، الثِّقات لابن حبّان (٩/ ١٣٢)، تاريخ بغداد (٢/ ٣٢٩)، سير أعلام النبلاء (١٢/ ٥٥٥)، المعين في طبقات المحدثين (ص ١٠٠)، تقريب التهذيب (ت ٦٨٨٢)، مولد العلماء ووفياتهم (٢/ ٥٩٠).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) فجَالَتْ ناقتُه: أي ذهبتْ عن مكانها ومشتْ، يقالُ: جالَ واجْتالَ إذا ذهبَ وجاءَ.\nانظر: مشارق الأنوار (١/ ١٦٥)، النهاية في غريب الحديث والأثر (١/ ٣١٧).\n(^٤) تصحَّف في نسخة (م) إلى \"هنته\"، ولعلَّ الصواب \"هِيْنَتِه\" -بكسر الهاء وفتح النون- أي بدون إسراع على عادتهِ في السُّكون والرفق، وجاء في لفظ حديث مسلم: =\n⦗١١٧⦘ = \"هيئتِه\"، كلا اللَّفظين جاءت كما المصادر الحديثية من طرق صحيحة في هذا الحديث.\nانظر: مشارق الأنوار (٢/ ٢٧٤)، النهاية في غريب الحديث (٥/ ٢٨٩).\n(^٥) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٦، ح ٢٨٢) عن زهير بن حرب، عن يزيد بن هارون، وأخرجه الإمام أحمد في المسند (١/ ٢٦٦) عن يحيى بن سعيد، وفي (١/ ٢١٦) عن هشيم، ثلاثتهم عن عبد المللك بن أبي سُليمان به، وأخرجه البخاري في كتاب الحج -باب الركوب والارتداف في الحجِّ (ص ٢٥٠، ح ١٥٤٣) عن عبد الله بن محمد، عن وهب بن جرير، عن أبيه عن يونس، عن الزهري، عن عبيد الله بن عبد الله، عن عبد الله بن عبَّاس به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• زيادة راويين عن عبد الملك بن أبي سليمان.\n• فيه تعريف بالراوي محمد بن عبيد الله، وأنَّه يعرف بابن المنادي.","vol":"10","page":116},{"text":"٣٩٥٢ - حدَّثنا أبو عمر عبد الحميد بن محمد الحرَّانِي، حدَّثنا أبو جعفر عبد الله بن محمد بن نُفَيْل، حدَّثنا حاتِم [بن] (^١) إسماعيل، حدَّثنا جعفر، عن أبيه، قال: دخلْنا على جابرِ بن عبد الله فقلت:\n⦗١١٨⦘ أخبرنِي عن حَجَّة النَّبِيّ ﷺ، فذكرَ الحديثَ، وقال فيه: وأردَفَ أُسامةَ خَلْفَه، ودفعَ رسول الله ﷺ وقدْ شنَقَ الزِّمَامَ حتَّى إنَّ رأسَها ليُصِيبُ مَوْرِكَ (^٢) رَحْلِها ويقولُ بِيدِه اليُمنَى: \"السَّكِينَةَ (^٣) أيُّها النَّاسُ، السَّكِيْنَةَ\" كلَّما أتى -أُرَاهُ قالَ: - حَبْلًا (^٤) من الحِبالِ أَرْخَى (^٥) لها قليلًا حتَّى تَصْعَدَ حتَّى أتَى المُزْدلِفَة فجمعَ بين المغربِ والعِشاءِ (^٦).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من إتحاف المهرة (٣/ ٣٣٨، ح ٣١٥٢)، وحاتم بن إسماعيل هو موضع الالتقاء مع مسلم.\n(^٢) مَوْرِك: -بفتح الميم وكسر الراء-: المرفقة التي تكون عند قادمة الرَّحْل يضع الراكب رجله عليها ليستريح من وضع رجله في الركاب.\nانظر: مشارق الأنوار (٢/ ٢٨٣)، النهاية في غريب الحديث (٥/ ١٧٥)، تفسير غريب ما في الصحيحين (ص ٢١٦).\n(^٣) السَّكِينَة: -محفَّفة الكاف- قيل: هيَ الرَّحمةُ، وقيل: هي الطُّمَأْنِيْنَة، وقيل: الوَقَار وما يسكن به الإنسان، والمقصود هُنا: الزموا الرِّفق والطمأنينة والتَّأنِّي في الحركة.\nانظر: مشارِق الأنوار (٢/ ٢١٦)، النهاية في غريب الحديث (٢/ ٣٨٥).\n(^٤) الحَبْل: -بفتح الحاء المهملة وسكون الباء- هو ما طالَ من الرَّمْلِ وضَخُمَ، وقيل: الحِبَال دُون الجِبَال.\nانظر: مشارق الأنوار (١/ ١٧٦).\n(^٥) أرخَى لها: يعني أرسلَ للنَّاقة الزِّمام.\nانظر: مشارق الأنوار (٢/ ٤٧).\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب حجة النبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه =\n⦗١١٩⦘ = (ص ٢٢٠، ح ١٩٠٥) عبد الله بن محمد النفيلي وجماعةٍ، جميعا عن حاتم ابن إسماعيل به مطوَّلًا، والحديثُ قطعة من حديث جابر ﷺ الطويل في الحجِّ، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة ستأتي برقم/٣٩٥٤، ٣٩٧٦، ٣٩٩٥، ٤٠٣٢، ٤٠٣٨، ٤١٠١، كما رواه أبو عوانة من طرق مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المستخرَج والاستخراج:\n• تقطيع الأحاديث في أبواب مختلفة لاستنباط مسائل فقهية أكثر.\n• إيراد الحديث في باب غير الباب الذي أورده فيه صاحب الأصل مما يعين مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n• تصريح حاتم بن إسماعيل بالتحديث.","vol":"10","page":117},{"text":"٣٩٥٣ - حدَّثنا السُّلميّ (^١)، حدَّثنا عبد الرَّزَّاق (^٢)، أخبرنا معمر، عن الزُّهري، أنَّ عطاء مولى ابن سِبَاعٍ أخبره أنَّ أُسامةَ بن زيد أخبره أنَّه كانَ رديفَ النَّبِيّ ﷺ حينَ دفعَ من عرفةَ، \"فلمَّا جاءَ الشِّعْبَ أنَاخَ فنَزَلَ عن راحِلتِه، وذهبَ إلَى الغَائِطِ، فلمَّا رجَعَ صبَبْتُ عليهِ مِنَ الإِدَاوَةِ فتوضَّأ، ثُمَّ ركِبَ حتَّى أتَى جَمْعًا فصَلَّى بِهَا المَغْرِبَ والعِشَاءَ\" (^٣).\n_________\n(^١) أحمد بن يُوسف بن خالد الأزدي.\n(^٢) ابن همَّام الصنعاني، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٦، ح ٢٨١) عن عبد بن حُميد، عن عبد الرَّزَّاق به. =\n⦗١٢٠⦘ = من فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• التقاء المصنف مع مسلم في شيخ شيخه وهذا \"موافقة\".","vol":"10","page":119},{"text":"<span data-type='title' id=toc-607>بابُ ذكرِ الخبَرِ المُبَيِّنِ أنَّ رسول الله ﷺ صلى المَغْرِبَ والعشاء بِالمُزْدَلِفَةِ بِأذَان واحد وإقَامَتَيْنِ، وأنه لَمْ يَتَطَوع بَيْنَهما، والدلِيْلُ علَى أنه لَمْ يَتَطَوّع تِلْكَ الليْلَةَ</span>","vol":"10","page":120},{"text":"٣٩٥٤ - حدَّثنا عبد الحميد بن محمَّد، حدَّثنا النُّفَيلِي عبد الله بن محمد، حدَّثنا حاتِم بن إسماعيل (^١)، حدَّثنا جَعْفر، عن أبيه قال: دخَلْنَا على جابرٍ بن عبد الله فقلتُ: أخبرْني عن حَجَّةِ النَّبِيّ ﷺ، وذكرَ الحديثَ وقال فيه: \"ودفعَ رسول الله ﷺ حتَّى أتَى المُزْدَلِفَةَ فَجَمَعَ بينَ المَغْرِبِ والعِشاءِ بِأَذانٍ واحدٍ وإقامَتينِ، ولمْ يُسبِّحْ بينهُما، ثُمَّ اضْطَجَعَ رسول الله ﷺ حتَّى طلعَ الفَجْرَ حينَ تَبَيَّنَ لَهُ الصُّبْحُ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب حجة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله بن محمد النفيلي وجماعةٍ، جميعا عن حاتم ابن إسماعيل به مطوَّلًا، والحديثُ قطعة من حديث جابر ﵁ الطويل في الحجِّ، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة، تقدمت قطعة منها برقم / ٣٩٥٢، والقطع الأخرى ستأتي برقم / ٣٩٧٦، ٣٩٩٥، ٤٠٣٢، ٤٠٣٨، ٤١٠١، كما =\n⦗١٢١⦘ = رواه أبو عوانة من طُرق مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المُستخرَج والاستخراج:\n• تقطيع الأحاديث في أبواب مختلفة لاستنباط مسائل فقهية أكثر.\n• إيراد الحديث في باب غير الباب الذي أورده فيه صاحب الأصل مما يعين مناسبة أخرى للحديث غير التي عند صاحب الأصل.\n• تصريح حاتم بن إسماعيل بالتَّحديث.","vol":"10","page":120},{"text":"٣٩٥٥ - حدَّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرنِي مالك (^١)، ح.\nوحدَّثنا محمد بن حيَّويه، حدَّثنا مُطَرِّفٌ، حدَّثنا مالك، عن موسى بن عقبة، عن كُريب مولى ابن عبَّاس أنَّه، سَمَع أُسامة بن زَيْدٍ يقولُ: دفعَ رسول الله ﷺ منْ عرفةَ حتَّى إذا جاءَ الشِّعْبَ نزَلَ فبالَ فتوضَّأَ فَلَمْ يُسْبغِ الوُضُوءَ فَقُلْتُ له: الصَّلاةُ، فقالَ: \"الصَّلاةُ أمَامَك\" فَرَكِبَ، ثُمَّ جَاءَ المُزدَلِفةَ نَزَلَ فتوضأ فأسْبَغَ الوُضوءَ، ثُمَّ أُقِيمَتِ الصَّلاةُ فصلَّى المَغْرِبَ، ثُمَّ أنَاخَ كُلُّ رَجُلٍ بَعِيْرَهُ في مَنْزِلِهِ، ثُمَّ أُقِيْمَتِ الصَّلاةُ فَصَلَّى العِشَاءَ وَلَمْ يُصَلِّ بَيْنَهُما شيئًا (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، والحديث في موطَّئه (٢/ ٥٧٠، ح ٩٩٠) من طريق يحيى الليثي وغيره عنه به.\n(^٢) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٤، ح ٢٧٦) عن =\n⦗١٢٢⦘ = يحيى بن يحيى النيسابوري، وأخرجه البخاري في كتاب الطهارة -باب إسباغ الوضوء (ص ٣٠، ح ١٣٩) عن القعنبي، وفي كتاب الحج -باب الجمع بين الصلاتين بالمزدلفة (ص ٢٧١، ح ١٦٧٢) عن عبد الله بن يوسف، ثلاثتهم عن مالك به.\nمن فوائد الاستخراج:\n• تصريح مطرف بالتحديث عن مالك، وجاء عن يحيى النيسابوري لدى مسلم صيغة القراءة على مالك، ولا شك أن السَّماع من الشيخ أعلى من القراءة عليه.\n• التقاء المصنِّف مع المصنِّف في شيخ شيخه، وهذا \"موافقة\".","vol":"10","page":121},{"text":"<span data-type='title' id=toc-608>بابُ ذكرِ الخبِر المُخالِف لِمَا قَبْلَه في الإقامَةِ لصلاةِ المَغْرِبِ والعشاءِ بِالمُزْدلِفَةِ، وأنَّه ﷺ صلَّاهُما بِإقَامَةٍ وَاحدةٍ</span>","vol":"10","page":122},{"text":"٣٩٥٦ - حدَّثنا سَعْدان بن يزيد، حدَّثنا إِسْحاقُ الأَزْرَقُ، حدَّثنا سُفيان الثوري (^١)، عن سَلَمةَ بن كُهَيْلٍ، عن سَعيد بن جُبَير، عن ابن عُمر قال: \"جَمَعَ رسول الله ﷺ بينَ المغرِبَ والعِشاَءَ بِجَمْعٍ بِإقَامَةٍ وَاحِدَةٍ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفاتٍ إلى المُزدَلِفَة، واستحباب صلاتَيْ المغرِبِ والعِشَاء جمَيعا بالمزدلفة في هذه الليلة (٢/ ٩٣٨، ح ٢٩٠) عن عبد بن حميد، عن عبد الرزاق، عن الثوري، عن سلمةَ بن كُهيل به.\nويُقيِّدُ الإطلاقَ الواردَ في حديثِ مسلمٍ حديثُ البخاري في صحيحه: \"لِكُلِّ واحدةٍ منهُما\"، عقِب قولِه: \"بِإقامةٍ واحِدَة\"، حيثُ روى البخاريُّ الحديثَ في =\n⦗١٢٣⦘ = صحيحه مع القيد المذكور في كتاب الحج -باب من جمع بينهما ولم يتطوَّع (ص ٢٧١، ح ١٦٧٣) عن آدم، وأخرجه أبو داود في سننه (ص ٢٢٣، ح ١٩٢٧) عن أحمد بن حنبل، عن حمَّاد بن خالد، كلاهما عن ابن أبي ذئب، عن الزُّهري عن سالم بن عبد الله، عن عبد الله بن عمر ﵄ به.\nوبما أنَّ قِصَّة جمعِ النَّبيّ ﷺ بين المغرب والعشاء بمزدلفةَ كانت واقعةً واحدة، فإنَّ حديث ابن عمر بالزِّيادة المذكُورة عند البُخاري يُوافق ما رواه جابر ﵁ في حديثه الطِّويل من أنَّه ﷺ جَمَعَ بين المغرب والعشاء بأذانٍ واحد وإقَامَتين، وقد سبقَ أنَّ مسلمًا أخرجه في صحيحه مطوَّلا (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة وإسحاق بن إبراهيم، كلاهما عن حاتم بن إسماعيل، عن جعفر بن محمد، عن أبيه، عن جابر بن عبد الله ﵄ به، وفرَّقه أبو عوانة في مواضع من كتاب الحج، ومر الجزء المتعلِّق منه بالجمع بين صلاة المغرب والعشاء بمزدلفة آنِفًا برقم / ٣٩٥٤ عن جابرٍ ﵄.\nوقد اختلفتِ الروايات التي جاءت عن عددٍ من الصَّحابة في جمعِ النّبَيّ ﷺ بين صلاتي المغرب والعشاء بمزدلفة، هل صلَّاهما بإقامتين أو إقامة واحدة أو غير ذلك، أبيِّنُ ذلك بما يلي:\nأوَّلا: روى جابر ﵄ قصَّةَ الجمع في حديثه الطَّويل الذي رواه عنه مسلم، أنَّه ﷺ جمع بين المغرب والعشاء بمزدلفة بأذان واحد وإقامتين، ولم يرو عنه رواية إقامة واحدة إلا بإسناد ضعيف شاذّ.\nثانيا: روى أسامةُ بن زيد ﵄ قصّة الجمع بين المغرب والعشاء بمزدلفة، فأشار إلى إقامتين بدون ذكر عددها ولم يذكر الأذان، كما تقدَّم عند المصنِّف برقم / ٣٩٥٥، والحديث اتفق الشيخان على إخراجه. =\n⦗١٢٤⦘ = ثالثا: وروي عن ابن مسعود ﵁ موقوفا كما أخرجه البخاري في صحيحه في كتاب الحج -باب من يصلي الفجر بجمعٍ (ص ٢٧٢، ح ١٦٨٣) بإسناده إلى عبد الرحمن بن يزيد أنَّه قال: \"خرجت مع عبد الله ﵁ إلى مكة، ثم قدمنا جمعا فصلى الصلاتين، كل صلاة وحدها بأذان وإقامة، والعَشاء بينهما … \"، فذكر أذانين وإقامتين.\nرابعا: ورواه أبو أيوب الأنصاري ﵁ واختلف في لفظ حديثه، فأخرجه البخاري في صحيحه في كتاب الحجِّ -باب من جمع بينهما ولم يتطوَّع بينهما (ص ٢٧١، ح ١٦٧٤) عن خالد بن مخلد، وأخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة … (٢/ ٩٣٧، ح ٢٨٥) عن يحيى بن يحيى النيسابوري، كلاهما عن سليمان بن بلال، عن يحيى بن سعيد، عن عديِّ بن ثابت، عن عبد الله بن يزيد الخطمي عن أبي أيوب الأنصاري ﵁ بلفظ\" أنَّ رسول الله ﷺ جَمع في حجة الوَداع بينَ المغرِب والعِشاء بالمُزدلِفة\"، فلم يتعرض فيه لذكر الأذان والإقامة، وكذا رواه مالك موطئه (٢/ ٥٧١، ح ٩٩١)، وسيأتي عند المصنَّف برقم / ٣٩٦، ٣٩٦٦، ٣٩٦٧، على أنَّ الراوي عند المصنِّف عن يحيى بن سعيد زاد في الحديث الأخير قوله: \"بإقامة واحدة\".\nخامسا: ورواه ابن عبَّاس عن أخيه الفضل بن عباس ﵄ فلم يتعرض لذكر الإقامة والأذان، ولكن ذكر أنه ﷺ جمع بين المغرب والعشاء بجمعٍ، وأخرج حديث ابن عباس ابن حبان في صحيحه (٩/ ١٦٨).\nسادسا: روى ابن عمر ﵄ قصّةَ الجمعِ واختلف عليه في ذلك: فرواه البخاري وأبو داود كما ذكر آنفا وغيرهما من طُرق عن ابن أبي ذئب عن الزُّهري، عن سالم بن عبد الله، عن ابن عمر به، وفيه: أنَّه ﷺ جمع بين المغرب =\n⦗١٢٥⦘ = والعشاء بإقامة لكل واحدةٍ منهما، وهذه الرواية توافق حديث جابر وأسامة ﵄ في ذكر الإقامة لكُلِّ صلاة.\nورواه مسلم في صحيحه وأبو عوانة (كما في هذ الباب) وغيرهما من طرُق عن سعيد بن جبير عن ابن عمر ﵄ أنَّه ﷺ جمع بين المغرب والعشاء بإقامة واحدة.\nورواه ابن حزم في حجة الوداع (ص ٢٨٦) بإسناده إلى طلق بن حبيب أنَّ ابن عمر جمع بين المغرب بجمع، قال: الصلاة للمغرب ولَمْ يُؤَذِّنْ ولَمْ يُقِمْ، ثُمَّ قال أيضا: للعِشاء ولَمْ يُؤَذِّنْ ولَمْ يُقِمْ\"، قال ابن حزم: \"رجاله ثقات\"، وجاء عن ابن عُمر ﵁ غيرُ ذلك أيضا.\nوقدْ رجَّح العُلماء بين كُلِّ تلك الروايات حديثَ جابر ﵁، وأنَّه ﷺ جمع بين صلاتي المغرب والعشاء بالمزدلفة بأذان واحد لهما، وإقامة واحدة لكل واحدة منهما، وذلك لما يلي:\nأوَّلا: اعتناء جابر ﵄ بحجة النَّبيِّ ﷺ ونقله إيَّاها مستقصاة.\nثانيا: مع جابر ﵄ زيادةُ علم، ومن علم حجَّة على من لم يعلم، والمثبت مقدَّم على النَّافي.\nثالثا: حديث ابن عمر ﵄ حصل فيه نوع اضطراب في هذا الموضع منه.\nرابعا: حديث ابن مسعود ﵁ موقوف عليه من فعله.\nخامسا: غاية حديث ابن عباس أن يكون شهادة على نفي الأذان والإقامة الثابتين ومن أثبتهما فمعه زيادةُ علم.\nسادسا: ليس في حديث أسامة ذكر عدد الإقامة لهما، وسكَتَ عن الأذان، وليس سكوته عنه مقدما على حديث من أثبته سماعًا صريحا بل لو نفاه جملة لقدم عليه حديث من أثبته، لتضمنه زيادة على خفيت على النافي. =\n⦗١٢٦⦘ = سابعا: أنَّه قد صح من حديث جابر في جمعه ﷺ بعرفة: أنَّه جمع بينهما بأذان وإقامتين، ولم يأت في حديث ثابت قط خلافه، والجمع بين الصلاتين بمزدلفة كالجمع بينهما بعرفة، لا يفترقان إلا في التقديم والتأخير، فلو فرضنا تدافع أحاديث الجمع بمزدلفة جمُلةً لأخذنا حكم الجمع من جمع عرفة.\nقال ابن حزم في المحلَّى: \"فأمَّا الأخبار في ذلك، فبعضها بإقامة واحدة من طريق ابن عمر وابن عبَّاس وبعضها بإقامتين من طريق ابن عمر، وأسامة بن زيد وبعضُها بأذان واحد وإقامةٍ واحدة من طريق ابن عمر وبعضُها بأذان واحد وإقامتين من طريق جابرٍ، فاضطربت الروايةُ عن ابن عُمر إلا أنَّ إحدى الروايات عنه وعن أسامة بن زيد وعن جابر بن عبد الله زادت على الأخرى وعلى رواية ابن عباس إقامة، فوجب الأخذ بالزيادة وإحدى الروايات عنه وعن جابر تزيد على الأخرى وعلى رواية أسامة أذانا فوجب الأخذ بالزيادة لأنها رواية قائمة بنفسها صحيحة فلا يجوز خلافها، فإذا جمعت رواية سالم وعطاء عن ابن عمر صحَّ منهما أذان وإقامتان كما جاء بيِّنا في حديث جابر، وهذا هو الذي لا يجوز خلافه ولا حجَّة لمن خالف ذلك\".\nوقال في حجة الوداع: \"إننا إنما ملنا إلى حديث جابر دون سائر الأحاديث لأننا نظرنا في حديث أبي أيوب وابن عمر الأوَّل فوجدناهما ليس فيهما ذكر لإقامة ولا أذان، ثم نظرنا في حديث ابن عباس وابن عمر الثاني فوجدنا فيه ذكر إقامة واحدة لكلتا الصلاتين، فكان في هذا الحديث ذكر إقامة زائدة على ما في حديث أبي أيوب، وزيادة العدل واجب الأخذ بها؛ لأنها فضل علم عنده لم يكن عند من لم يأت بتلك الزيادة، ومن علم حجة على من لم يعلم، ثم نظرنا في حديث أسامة وابن عمر الثالث؛ فوجدنا فيه ذكر إقامتين، لكل صلاة منهما إقامة، فكانت هذه أيضا =\n⦗١٢٧⦘ = زيادة على ما في حديث ابن عباس يلزم الأخذ بها ولا بد لما ذكرنا آنفا، ونظرنا في حديث جابر وابن عُمر الرابع فكانت فيهما زيادة أذان على حديث أسامة وابن عبَّاس وأبي أيُّوب، وكانت في حديث جابر أيضا ذكر إقامتين فكان أتمَّ الأحاديث، ووجب الأخذ بما فيه، ولا بد لأنه فضل علم ذكره جابر ولم يذكره غيره فلزم الوقوف عنده، ولو صحَّ حديثا مسندا إلى رسول الله ﷺ بمثل قول ابن مسعود الذي أخذ به مالك من أذانين وإقامتين لوجب المصير إليه لما فيه من الزيادة، ولكن لا سبيل إلى التقدم بين يدي الله ﷿ ورسوله ﷺ ولا إلى التزيد على ما صحَّ عنه ﷺ وبالله تعالى التوفيق\".\nوقال النَّووي: \"وقد سبق في حديث جابر الطَّويل في صفة حجة النَّبيّ ﷺ أنَّه أتى المُزدلِفَة فصلَّى بها المغربَ والعِشاء بأذانٍ واحدٍ وإقامتين، وهذه الرِّواية مقدَّمةٌ على الرِّوايتين الأُوليين لأنَّ مع جابرٍ زيادة علمٍ وزيادةُ الثِّقةِ مقبولةٌ، ولأنَّ جابرا اعتنى بالحديثِ ونقل حجَّة النَّبيِّ ﷺ مُسْتَقْصاةً فهو أولى بالاعتماد\".\nوقال ابن القيِّم: \"والصحيح في ذلك كله: الأخذ بحديث جابر، وهو الجمعُ بينهما بأذانٍ وإقامتين لوجهين اثنين، أحدُهما: أن الأحاديث سواء مضطربة مختلفة، فهذا حديث ابن عمر في غاية الاضطراب كما تقدم، فروي عن ابن عمر من فعله الجمع بينهما بلا أذان ولا إقامة، وروي عنه الجمع بينهما بإقامة واحدة، وروي عنه الجمع بينهما بأذان واحد وإقامة واحدة، وروي عنه مسندا إلى النَّبيِّ ﷺ: الجمع بينهما بإقامة واحدة، وروي عنه مرفوعا الجمع بينهما بإقامتين، وعنه أيضا مرفوعا: الجمع بينهما بأذان واحد وإقامة واحدة لهما، وعنه مرفوعا الجمع بينهما دون ذكر أذان ولا إقامة، وهذه الروايات صحيحة عنه، فيسقط الأخذ بها، لاختلافها واضطرابها، وأما حديث ابن مسعود فإنه موقوف عليه من فعله، وأما حديث ابن عباس فغايته: أن يكون شهادة على نفي الأذان والإقامة الثابتين ومن أثبتهما فمعه =\n⦗١٢٨⦘ = زيادة علم، وقد شهد على أمر ثابت عاينه وسمعه، وأما حديث أسامة فليس فيه الإتيان بعدد الإقامة لهما، وسكت عن الأذان، وليس سكوته عنه مقدما على حديث من أثبته سماعا صريحا، بل لو نفاه جملة لقُدِّمَ عليه حديث من أثبته، لتَضَمُّنِه زيادة على خفيت على النَّافي.\nالوجه الثاني: أنَّه قد صحَّ من حديث جابر في جمعه ﷺ بعرفة: أنَّه جمع بينهما بأذان وإقامتين، ولم يأت في حديث ثابت قط خلافه، والجمع بين الصلاتين بمزدلفة كالجمع بينهما بعرفة، لا يفترقان إلا في التقديم والتأخير، فلو فرضنا تدافع أحاديث الجمع بمزدلفة جملة لأخذنا حكم الجمع من جمع عرفة\".\nانظر: المحلى (٧/ ١٢٨ - ١٢٩)، حجة الوادع (٢٩٣ - ٢٩٤)، شرح النووي على مسلم (٩/ ٣٤)، تهذيب سنن أبي داود لابن القيم (٥/ ٢٨٢ - ٢٨٦).","vol":"10","page":122},{"text":"٣٩٥٧ - حدَّثنا أبو العبَّاس الغَزِّي، حدَّثنا أبو نُعيم (^١)، حدَّثنا سُفيان (^٢)، عن سَلَمة بن كُهَيل عن سعيد بن جُبير عن ابن عمر قال: \"صلَّى رسول الله ﷺ المغرِبَ والعِشاءَ بِجَمْعٍ بِإقامةٍ واحِدةٍ\" (^٣).\n_________\n(^١) الفضل بن دُكين.\n(^٢) موضع الالتقاء مع مسلم، انظر ح / ٣٩٥٦.\n(^٣) أخرجه الطحاوي في شرح معاني الآثار (٢/ ٢١٢) عن حسيِن بن نصر عن أبي نُعيم الفضل بن دُكين عن الثوري به، والحديثُ صحيحٌ بإضافة القيد الذي جاءت عند البخاري في صحيحه: \"لكل واحدة منهما\"، انظر تخريج ح / ٣٩٥٧.\nمن فوائد الاستخراج:\n• راويه عن سفيان الثوري، هو أبو نعيم الفضل بن دكين، وهو من أثبت الناس فيه كما قال ابن معين، بينما الراوي عنه عند مسلم عبد الرزاق، وهو متكلم =\n⦗١٢٩⦘ = في حديثه عن الثوري، وجعله ابن معين في الطبقة التي دون طبقة أبي نعيم وأقرانه في الضبط والمعرفة، وضعَّف الإمام أحمد سمَاعه عن سُفيان بمكة. شرح علل الترمذي (٢/ ٧٢٢، ٧٢٦).\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• زيادة طريقين عن سُفيان الثوري، طريق إسحاق الأزرق (ح / ٣٩٥٦) وطريق أبي نعيم.","vol":"10","page":128},{"text":"٣٩٥٨ - حدَّثنا يُوسف (^١)، حدَّثنا محمد بن أبي بكر، حدَّثنا يحيى بن سعيد، عن شُعْبة (^٢)، عن سَلمةَ بن كُهيل، عن سَعيد بن جبير قال: صلَّى بنا ابن عمر بِجَمْعٍ المغرِبَ ثلاثًا، فلمَّا سَلَّمَ قامَ فَصَلَّى العِشاءَ ركعتينِ \"وحدَّثَ أنَّ النَّبِيّ ﷺ صلَّى بِهِمْ في ذَلِكَ المَكانِ\" (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل الأزدي، أبو محمد القاضي.\n(^٢) موضع الالتقاء مع مسلم، انظر الحديث التالي.\n(^٣) أخرجه ابن حبَّان في صحيحه (٩/ ١٧٢) عن الحسن بن سفيان، عن محمد بن أبي بكر المقدَّمي عن يحيى القطَّان به.","vol":"10","page":129},{"text":"٣٩٥٩ - حدَّثنا علي بن حرب، عن وكيع (^١)، عن شُعْبةَ، عن الحَكَمِ، أنَّ سَعيد بن جُبير \"صَلَّى المَغْرِبَ والعِشاءَ بِالمُزْدَلِفَةِ يإقَامَةٍ واحِدَةٍ\" قال: هكَذا صلى بِنا ابن عُمر وقال: \"هكَذا صنعَ بِنا رسول الله ﷺ\" وحديثُهما واحدٌ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب =\n⦗١٣٠⦘ = صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٧، ح ٢٨٨، ٢٨٩) عن محمد بن المثنَّى، عن عبد الرحمن بن مهديٍّ، وعن زهير بن حرب، عن وكيع، كلاهما (فرَّقهما) عن شُعبة، والحكم بن عُتيبة، كلاهما عن سعيد بن جبير به، مقتصرا من متن حديث وكيع على قوله: \"صلاهُما بإقامةٍ واحِدة\"، والحديث صحيح بإضافة القيد الذي جاء عند البخاري: \"لكُل واحدة منهما\" كما تقدم في تخريج ح/ ٣٩٥٦.\nمن فوائد الاستخراج:\n• تكملة متن حديث وكيع.\n• ورود زيادة صحيحة في طريق يحيى بن سعيد (ح / ٣٩٥٨)، وهي تحديد عدد ركعات صلاة المغرب والعشاء.","vol":"10","page":129},{"text":"<span data-type='title' id=toc-609>بابُ ذكرِ الخبرِ المُبَيِّن عدد صلاةَ المغربِ والعِشاء بِالمُزْدلِفَةِ، وأن النبيّ ﷺ جمعَ بِها</span>","vol":"10","page":130},{"text":"٣٩٦٠ - حدَّثنا الدقيقي، حدَّثنا وهب بن جرير، حدَّثنا شُعْبة (^١)، عن سلمةَ بن كُهَيْل قال: \"رأيتُ سعيد بن جُبير بِجَمْعٍ أقامَ الصَّلاة، فصلَّى المغرِب ثَلاثًا، ثُمَّ قامَ فصلَّى العِشَاءَ ركعَتَيْنِ\". وحدَّثَ أنَّ ابن عُمر صنَعَ بِهِم في هذا المَكان مثْلَ هذا فيهما (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٩٥٩.\n(^٢) أخرجه الطَّحاوي في شرح معاني الآثار (٢/ ٢١٢) عن أبي بكرة عن وهب بن جرير به، والحديثُ مرفوعٌ إلى النَّبيِّ ﷺ يظهَر أنَّ أبا عوانة اختصره في هذا الموضع، فقد زاد الطحاوي في لفظه: \"وحدَّثَ أن رسول الله ﷺ صنعَ مثلَ ذلِك\"، تقدَّم =\n⦗١٣١⦘ = برقم / ٣٩٥٨، و٣٩٥٩، وانظر الحديث التالي أيضا.","vol":"10","page":130},{"text":"٣٩٦١ - حدَّثنا مُوسى بن سعيد الطَّرسُوسِي، حدَّثنا أبو (عُمر) (^١) الحَوضِي، حدَّثنا شُعْبة (^٢)، عن الحكم، (وَ) (^٣) سَلمة بن كُهَيلٍ (قالا) (^٤): \"صلَّى بنَا سعيدُ بن جُبير بِجَمْعٍ المغرِبَ ثلاثًا، ثُمَّ قامَ فصَلَّى العِشاء\" ثُمَّ قال: هكذا رأيتُ ابن عمر فعلَ في هذا المكان، وقال ابن عُمر: \"هكَذا رأيتُ رسول الله ﷺ فعلَ في هذا المَكانِ\" يعني بإقامةٍ واحدةٍ (^٥)، كذا رواه ابن مَهْدِيٍّ، عن شُعْبة (^٦).\n_________\n(^١) ما بين القوسين تصحَّف نسخة (م) إلى \"عمرو\" والتصويب من إتحاف المهرة (٩/ ٤٤٢، ح ٩٧٣٠) وكتب الرجال.\nانظر: تهذيب الكمال (٧/ ٢٨ - ٢٩)، تقريب التهذيب (ت ١٥٤٤).\n(^٢) موضع الالتقاء مع مسلم، انظر ح/ ٣٩٥٨، ٣٩٥٩، ٣٩٦٠.\n(^٣) ما بين القوسين تصحف في نسخة (م) إلى \"عن\" والتصويب من إتحاف المهرة (٨/ ٤٤٢، ح ٩٧٣٠) وصحيح مسلم (٢/ ٩٣٧، ح ٢٨٨).\n(^٤) في نسخة (م) \"قال\" بصيغة الإفراد، وهو خطأ، لأن الضمير في الفعل يرجع على اثنبن.\n(^٥) حديث أبي عوانة صحيح مع تقييدِ إطلاقِه بالقيدِ الذي جاء في حديث البخاريّ: \"لكُلِّ واحدةٍ منهما\"، انظر تخريج ح / ٣٩٥٦.\n(^٦) صحيح مسلم كتاب الحجِّ -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٧، ح ٢٨٨).","vol":"10","page":131},{"text":"٣٩٦٢ - حدَّثنا يعقوب بن إسحاق البَصريُّ (^١)، حدَّثنا أبو عاصم (^٢)، عن سُفيان (^٣)، عن سلمةَ بن كُهيلٍ، عن سعيد بن جُبير، عن ابن عمر قال: \"صلَّيتُ معَ رسول الله ﷺ بِجَمْعٍ المغرِبَ والعِشَاءَ بإقامَةٍ، المَغْرِبَ ثلاثا والعِشاءَ اثْنَتَيْنِ\" (^٤).\n_________\n(^١) هو: يعقوب بن إسحاق بن زياد البصري أبو يوسف القُلُوسِيُّ، نزيل نَصيبين.\n(^٢) الضحاك بن مَخْلَد بن الضحاك الشَّيباني.\n(^٣) الثوري، وهو موضع الالتقاء مع مسلم.\n(^٤) انظر تخريج ح/ ٣٩٥٦، ٣٩٥٧.","vol":"10","page":132},{"text":"٣٩٦٣ - حدَّثنا أبو داود السِّجزي (^١)، حدَّثنا أبو كُريْبٍ (^٢)، حدَّثنا أبو أُسامة (^٣)، حدَّثنا إسماعيلُ بن أبِي خَالِد (^٤)، عن أبِي إسحاق قال: قال سعيد بن جُبير \"أفَضْنا معَ ابنِ عُمر حتَّى أتينا جَمْعًا فصلَّى بِنَا المَغْرِبَ والعِشاءَ بإقامةٍ واحدةٍ ثلاثًا واثنتينِ، ثُمَّ انْصَرفَ\" فقال: \"هكَذا صلَّى بِنا رسول الله ﷺ في هذا المَكانِ\" (^٥).\n_________\n(^١) سُليمان بن الأشعث السِّجِسْتَاني، والحديث في سُننه (ص ٢٢٣، ح ١٩٣١) بهذا الإسناد.\n(^٢) محمد بن العَلاء.\n(^٣) حمَّاد بن أسامة.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جميعا بالمزدلفة في هذه الليلة (٢/ ٩٣٨، ٢٩١) عن =\n⦗١٣٣⦘ = أبي بكر بن أبي شيبة، عن عبد الله بن نُمير، عن إسماعيل بن أبي خالد به، والحديث صحيحٌ دون قولِه: \"بِإقامةٍ واحدةٍ\"، انظر تخريج ح / ٣٩٥٦.","vol":"10","page":132},{"text":"٣٩٦٤ - حدَّثنا عمار بن رجاء، وحمَدون بن عبَّاد (^١)، قالا: حدَّثنا يزيد بن هارون، أخبرنا يحيى بن سعيد (^٢)، أنَّ عدِيَّ بن ثابتٍ الأنصاري أخبره، عن عبد الله بن يزيد، عن أبي أيُّوب الأنصاري \"أنَّه صلَّى معَ رسول الله ﷺ في حَجَّة الوداعِ المغربَ والعشاءَ بِالمُزْدَلِفَةِ\" أظُنُّه قال حَمْدُون: جميعًا، ولم يذكُرْ في حَجَّة الوداع (^٣).\n_________\n(^١) هو البغدادي، أبو جعفر البزَّاز، المعروف بالفَرْغاني.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث التالي.","vol":"10","page":133},{"text":"٣٩٦٥ - حدَّثنا عبَّاس الدوري، حدَّثنا خالد بن مَخْلَد، حدَّثنا سُليمان بن بلال (^١)، ح.\nوحدَّثنا محمد بن عَقِيل (^٢)، حدَّثنا حفص بن عبد الله، قال: حدثني إبراهيم بن طَهْمَان كلاهما، عن يحيى بن سعيد (^٣) قال: حدثني عديُّ ابن ثابِت، أنَّ عبد الله بن يزيد الخَطْمِيَّ أخبره أنَّ أبا أيُّوب الأنْصارِيِّ أخبرَهُ \"أن رسول الله ﷺ صلَّى في حَجَّة الوداعِ المغرِبَ والعِشاءَ بِالمُزْدَلِفَة\" (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسناد الأول.\n(^٢) هو: محمد بن عَقِيل -بفتح أوَّله- بن خُويلد الخُزاعِي، أبو عبد الله النيسابوري.\n(^٣) موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٤) أخرجه مسلم في كتاب الحج -باب الإفاضة من عرفات إلى المُزدلفة، واستحباب =\n⦗١٣٤⦘ = صلاتيَ المغرب والعشاء جميعا بالمزدلفة في هذه اللَّيلة (٢/ ٩٣٧، ح ٢٨٥) عن يحيى بن يحيى، عن سليمان بن بلال، وعن قتيبة وابن رمح، عن الليث بن سعد، وأخرجه البخاري في كتاب الحج -باب من جمع بينهما ولم يتطوَّع (ص ٢٧١، ح ١٦٧٤) عن خالد بن مخلد، عن سليمان بلال، كلاهما (اللَّيث وسليمان) عن يحيى بن سعيد به، كما رواه أيضا الإمام مالك في موطئه (٢/ ٥٧١، ٩٩١) عن يحيى بن سعيد به، وألفاظهم مقارِبة لِلَفظ أبي عوانة في هذا الحديث، وليس في لفظ أحدٍ منهم قوله: \"بِإقامةٍ واحدةٍ\" إلا ما جاء عن يزيد بن هارون؛ فقد اختلف الرُّواة فيه عليه، فرواه عنه سَعْدانِ بن يزيد البزَّاز عن يحيى بن سعيد بزيادةِ قوله: \"بإقامة واحدة\" كما عند المصنِّف في الحديث الآتي (ح / ٣٩٦٦)، وخالفه عمَّار بن رجاء وحمَدون بن عبَّاد فرويَاه عن يزيد بن هارون عن يحيى؛ ولم يذكرا الزيادة التي ذكرها سَعْدان كما مرَّ في الحديث السَّابق (ح / ٣٩٦٤)، ولم أقف على من تابع سعدان على زيادته، والحديث رواه عن عديٍّ بن ثابتٍ جمعٌ من الثقات منهم شُعبة ابن الحجَّاج (مسند أحمد ٥/ ٤٢١) ومسعر بن كِدام، وحمَّاد بن زيد (المعجم الكبير ٤/ ١٢٢ - ١٢٣) فلَم يذكروا قوله: \"بِإقَامَةٍ واحِدَةٍ\".","vol":"10","page":133},{"text":"٣٩٦٦ - حدَّثنا سَعدان بن يزيد البَزَّار، حدَّثنا يزيد بن هارون، أخبرنا يحيى بن سعيد (^١)، بإسناده، أنَّه \"صلَّى معَ النَّبِيّ ﷺ الصَّلاتينِ بِجَمْعٍ بِإقامةٍ واحِدةٍ\" (^٢)، ورواه اللَّيثُ، عن يحيى (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث السَّابق.\n(^٢) صحيحٌ دون قوله: \"بإقامةٍ واحِدة\" لعدم ثُبوت هذه الزيادة عن يحيى بن سعيد.\nانظر تخريج الحديث السَّابق، وتخريج ح / ٣٩٥٦.\n(^٣) أخرجه مسلم موصولا في كتاب الحج -باب الإفاضة من عرفات إلى المُزدلفة، =\n⦗١٣٥⦘ = واستحباب صلاتَي المغرب والعشاء جميعا بالمزدلفة في هذه اللَّيلة (٢/ ٩٣٧، ح ٢٨٥) عن قتيبة وابن رمح، كلاهما عن الليث بن سعد، عن يحيى بن سعيد به.\nمن فوائد الاستخراج:\n• زيادة طريقين عن يحيى بن سعيد، طريق يزيد بن هارون، وطريق ابن طهمان.\n• تساوي عدد رجال الإسنادين في هذا الحديث، وهذا علوٌّ نِسبيٌّ.","vol":"10","page":134},{"text":"<span data-type='title' id=toc-610>بابُ ذكرِ الخبرِ المُبَيِّنِ أن النبِيّ ﷺ صلى صلاةَ الفَجرِ بِالمُزْدلِفَةِ قبلَ ميقاتها، والدَّلِيلُ علَى أن حُكمَ الصلاةِ بِالمُزدلِفةِ وفِي الحجِّ بِخلافِ حكمِ الصلواتِ في السفرِ والحضرِ، وأن النَّبِيّ ﷺ كانَ يُصلِّي بِمنَى صلاةَ المسافِرِ</span>","vol":"10","page":135},{"text":"٣٩٦٧ - حدَّثنا أبو جعفر بن الجُنيد، حدَّثنا يحيى بن حمَّاد (^١)، حدَّثنا الوضَّاح (^٢)، عن سُليمان يعني الأعمش، (^٣) عن عُمارة بن عُمَيرٍ، عن عبد الرحمن بن يزيدَ، عن ابن مسعود قال: \"ما رأيتُ رسول الله ﷺ صلَّى صلاةً قَطُّ إلَّا لِميقاتِها غيرَ صلاتينِ جَمَعَ بينَ المغرِبِ والعِشاءِ بِجَمْعٍ، وصلَّى الفجرَ صبِيحَتَها قَبْلَ وقْتِهَا\" (^٤).\n_________\n(^١) ابن أبي زياد أبو بكر الشَّيباني -مولاهم-.\n(^٢) هو: أبو عوانة الوضَّاح بن عبد الله اليشكُري.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب زيادة التغليس بصلاة الصبح يوم النحر بالمزدلفة، والمبالغة فيه بعد تحقق طلوع الفجر (٢/ ٩٣٨، ح ٢٩٢) عن =\n⦗١٣٦⦘ = يحيى بن يحيى، وأبي بكر بن أبي شيبة، وأبي كريب، جميعا عن أبي معاوية، وفي الباب نفسه عن عثمان بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن جرير، كلاهما (فرقهما) عن الأعمش به، وأخرجه البخاري من طريق حفص عن الأعمش، انظر: ح / ٣٩٦٩.\nمن فوائد الاستخراج: ذكر اسم الأعمش: \"سُليمان\".","vol":"10","page":135},{"text":"٣٩٦٨ - حدَّثنا الصَّاغاني، وأبو أمية قالا: حدَّثنا يَعْلى بن عُبَيد، حدَّثنا الأعمش (^١)، عن عُمارة، عن عبد الرحمن بن يزيد قال: قال: \"ما رأيتُ رسول الله ﷺ صلَّى صلاةً إلَّا لِمِيقاتِها، إلَّا أنَّه صلَّى المَغْرِبَ والعِشَاء بِجَمْعٍ، وصلَّى الفَجْرَ يومئِذٍ قبْلَ مِيقاتِها\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث السابق ح / ٣٩٦٧.\n(^٢) انظر التخريج السابق.","vol":"10","page":136},{"text":"٣٩٦٩ - حدَّثنا العبَّاس بن محمد، حدَّثنا عُمر بن حَفص، حدَّثنا أبِي [عن] (^١) الأعمش (^٢)، حدثني عُمَارة، بإسناده مثله (^٣).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م).\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٩٦٧.\n(^٣) أخرجه البخاري في صحيحه في كتاب الحج -باب من يُصلِّي الفجر بجمعٍ؟\n(ص ٢٧٢، ح ١٦٨٢) عن عمر بن حفص بن غياث به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الأعمش ثلاث طرق: طريق أبي عوانة الوضاح اليشكري، وطريق يعلى بن عبيد، وطريق حفص بن غياث. =\n⦗١٣٧⦘ = تصريح الأعمش بالتحديث عن عُمارة.","vol":"10","page":136},{"text":"٣٩٧٠ - حدَّثنا أبو علي الزعفراني، حدَّثنا عَبِيدةُ (^١)، ح.\nوحدَّثنا الصَّاغاني، حدَّثنا شُجَاعُ بن الوليد، قالا: حدَّثنا الأعمش (^٢)، عن إبراهيم (^٣)، عن عبد الرحمن بن يزيد قال: قال عبد الله بن مسعود: \"صلَّيتُ معَ رسول الله ﷺ ركعَتينِ -قال عَبِيدة: يعني بمنى، وقال شُجاع: بمِنى- ومع أبي بكرٍ ركعَتينِ، ومع عُمر ركعتينِ، حَتَّى تَفَرَّقَتْ بِكُم الطُّرقُ، أوِ السَّبِيلُ (^٤)، فليْتَ حَظِّي من ذلِك ركعتَانِ مُتَقَبَّلَتَانِ\" (^٥).\n_________\n(^١) هو: عَبيدة -بفتح أوَّله- ابن صُهَيْب التَّيمي، وقيل اللَّيثي، وقيل الضَّبِّي، أبو عبد الرحمن الكوفي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ابن يزيد بن قيس النَّخعي.\n(^٤) هكذا في نسخة (م) بصيغة الإفراد، وصِيغةُ الجمعِ \"السُّبُل\" أصحُّ وأفْصَحُ.\n(^٥) أخرجه مسلم في كتاب الصلاة -باب قصر الصلاة بمنى (١/ ٤٨٣، ح ١٩) وأخرجه البخاري في كتاب الصلاة- أبواب التقصير -باب الصلاة بمنى (ص ١٧٥، ح ١٠٨٤) عن قتيبة بن سعيد، عن عبد الواحد بن زياد، عن الأعمش به.\nمن فوائد الاستخراج:\n• تعيين من له اللفظ من الرواة.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• ورود الحديث في كتاب غير الكتاب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند المصنِّف.","vol":"10","page":137},{"text":"٣٩٧١ - حدَّثنا أبو جَعفر بن الجُنَيدِ، حدَّثنا أبو أحمد الزُّبَيري (^١)، حدَّثنا سُفيان (^٢)، عن الأعمش (^٣)، عن إبراهيمَ، ح.\nوحدَّثنا الغَزِّي (^٤)، حدَّثنا الفريابِي (^٥)، حدَّثنا سُفيان، عن الأعمش، عن إبراهيمَ، عن عبد الرحمن بن يزيدَ، عن عبد الله بن مسعود قال: \"صلَّيتُ معَ النَّبِيّ ﷺ بِمِنَى ركعتينِ\" ومعَ أبِي بكرٍ ركعتين، ومعَ عُمر ﵄ ركعَتين، ثُمَّ تَفرَّقتْ بكم الطُّرُقُ (^٦)، فَلَوَدِدْتُ أنَّ حظِّيَ من أربعِ ركعاتٍ ركعتينِ مُتَقَبَّلَتَيْنِ (^٧).\n_________\n(^١) هو: محمَّد بن عبد الله بن الزُّبَير الأَسْلَمِي الكُوفي.\n(^٢) هو: الثوري في الإسنادين.\n(^٣) موضع الالتقاء مع مسلم في الإسنادين، انظر الحديث السابق / ٣٩٧٠.\n(^٤) عبد الله بن محمد بن الجرَاح الأَزْدِي، أبو العَبَّاس الغَزِّي.\n(^٥) محمد بن يُوسف بن وَاقد الضَّبِّي مولاهم الفِرْيَابِي.\n(^٦) يعني: اختلفتم في قصر الصلاة وإتمامها، فمنكم من يقصر ومنكم من لا يقصر.\nانظر: عمدة القاري للعيني (٩/ ٢٩٩).\n(^٧) أخرجه البُخاري في كتاب الحج -باب الصلاة بن (ص ٢٦٩، ح ١٦٥٧) عن قبيصة بن عُقبة، عن سفيان الثوري به.","vol":"10","page":138},{"text":"٣٩٧٢ - حدَّثنا أبو داود (^١)، حدَّثنا مسدد، حدَّثنا أبو مُعاوية (^٢)،\n⦗١٣٩⦘ وحفص بن غِياث، عن الأعمش، عن إبراهيم، عن عبد الرحمن بن يَزِيد، بإسنادِه مثلَه إلى: ومَع عمر ركعَتين، زاد حفصٌ: ومعَ عُثمان صدرًا من إمارتِه ركعتين، ثُمَّ أتَمَّها، زاد أبو مُعاوية: ثُمَّ تفرَّقتْ، فذكر مثلَه، قالَ الأعمش: حدَّثني مُعاوية بن قُرَّة، عن أشياخِه أن عبد الله \"صلَّى أربعًا\" فقِيلَ له: عِبْتَ على عُثمانَ، ثُمَّ صلَّيت أربعًا، قال: \"الخِلافُ شرٌّ\" (^٣).\n_________\n(^١) سُليمان بن الأشعث السِّجِسْتَانِي، صاحبُ السُّنن والحديثُ في سُننه (ص ٢٢٥، ح ١٩٦٠) بهذا اللَّفظِ عن مُسَدَّدٍ عن أبي مُعاوية به.\n(^٢) محمد بن خازم الضرير.\n(^٣) أخرجه مسلم في كتاب الصلاة -باب قصر الصلاة بمنى (١/ ٤٨٣، ح ١٩) عن أبي بكر بن أبي شيبة وأبي كريب، كلاهما عن أبي معاوية، وعن عثمان بن أبي شَيبة، عن جَرير، وعن إسحق وابن خَشْرَم، كلاهما عن عِيسى، كلاهُما عن الأعمش به، محيلًا ألفاظهم على حديث عبد الواحد بن زياد عن الأعمش قبله، وليس عند مسلمٍ قولُه: \"حدثني معاوية بن قُرَّة … الخ\".\nوحديث أبي عوانة صحيح دون الزِّيادة الأَخِيرة، فقد جاء في إسنادها مبهمون لم أتمكَّن من تعيينهم ثُمَّ الوقُوفِ على أحوالهم، ولكنَّها ثبتت من طُرقٍ أُخرى مسندة إلى عبد الله بن مسعود، فأخرجها البيهقي في السُّنن الكبرى (٣/ ١٤٤) بإسناد صحيح عن عبد الله بن يوسف الأصبهاني، عن عبد الله بن محمد بن إسحاق الفاكهي، عن ابن أبي مسرة، عن خلَّاد بن يحيى، عن يُونس بن أبي إسحاق عن أبي إسحاق، عن عبد الرحمن بن يزيد النخعي به، وأخرجه معرفة السُّنن والآثار (٢/ ٤٢٦) بإسناده عن الربيع بن سُليمان، عن الشافعي فيما بلغه عن أبي معاوية، عن الأعمش به، ونقل عقبه عن الإمام أحمد أنَّه قال: \"وقد روينا بإسناد صحيح عن أبي إسحاق، عن عبد الرحمن بن يزيد في صلاةٍ ابن مسعود أربعا، وقولهم: ألم يحدِّثنا أنَّ النَّبيّ ﷺ صلَّى ركعتين، وأبا بكر؟ فقال: بلى، ولكنَّ عثمانَ كان إمامًا، فأخالفُه والخلافُ شرٌّ\". =\n⦗١٤٠⦘ = وأخرجها البزَّار في مسنده (٥/ ٧١) عن محمد بن عُثمان بن كَرامة، عن عبيد الله بن موسى، عن إسرائيل، عن جابر، عن عبد الرحمن بن الأسود، عن أبيه، عن عبد الله بن مسعود به، وأخرجها الشَّاشي في مسنده (٢/ ١١) عن حدثنا أحمد ابن زهير بن حرب، عن أبيه، عن جرير، عن مغيرة، عن أصحابه عن إبراهيم عن الأسود عن عبد الله بن مسعود به، وأخرجها ابن عبد البر في التمهيد (١٦/ ٣٠٧) عن عبد الوارث، عن قاسم، عن أحمد بن زهير، عن أبيه، عن أبي معاوية محمد ابن خازم، عن الأعمش به.\nمن فوائد الاستخراج:\n• بيان المتنِ المحالِ به عند مسلم على متنٍ آخر.\n• زيادة قوله: \"فقيل له: عبت على عثمان ثم صلَّيت أربعا، قال الخلاف شرٌّ\".\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الأعمش أربعة طرق، طريق عبيدة، وطريق شجاع بن الوليد، وطريق سفيان الثوري، وطريق حفص بن غياث.\n• ورود الحديث في كتاب غير الكتاب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند المصنِّف.","vol":"10","page":138},{"text":"٣٩٧٣ - حدَّثنا أبو الأزهر، حدَّثنا أبو أُسامة (^١)، عن عبيد الله، عن نَافعٍ، عن ابن عُمر قال: \"صلَّى رسول الله ﷺ بِمِنًى ركعتينِ، وأبُو بكرٍ ركعتينِ، وعُمرُ ركعتينِ، وعُثمان صدرًا من خلافتِه ركعتينِ، ثُمَّ إنَّ عثمانَ صلَّى أربعًا\" وكان ابنُ عمر إذا صلَّى معهم صلَّى أربعًا، وإذا صلَّى وحدَه\n⦗١٤١⦘ صلَّى ركعَتينِ (^٢).\n_________\n(^١) حمَّاد بن أسامة، موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الصلاة -باب قصر الصلاة بمنى (١/ ٤٨٢، ح ١٧) عن أبي بكر بن أبي شيبة، عن أبي أسامة، وعن ابن المثنى، وعبيد الله بن سعيد، عن يحيى القطان، وعن أبي كريب، عن ابن أبي زائدة، وعن ابن نمير، عن عقبة بن خالد، أربعتهم عن عبيد الله به، محيلًا لفظ الثَّلاثة على لفظ أبي أسامة وقال: \"بنحوه\".\nمن فوائد الاستخراج: ورود الحديث في كتاب غير الكتاب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند المصنِّف.","vol":"10","page":140},{"text":"٣٩٧٤ - حدَّثنا (عبَّاسُ) (^١) الدُّورِي، حدَّثنا شبابة بن سَوَّار، حدَّثنا شُعْبة (^٢)، عن خُبيب بن عبد الرحمن، عن حفصِ بن عاصِم، عن ابن عمر قال: \"صلَّيْتُ مع رسول الله ﷺ بِمِنى ركعتينِ، ومع أبي بكرٍ ركعتينِ، ومَعَ عُمرَ ركعتينِ، ومَعَ عُثْمانَ ركعتينِ سِنِينَ مِنْ خِلافَتِه، ثُمَّ أَتَمَّها أربعًا\" وإنَّمَا أتَمَّها (^٣) عُثْمانُ أربعًا لأنه تأهَّل بِمَكَّة ونَوَى الإِقامَة (^٤).\n_________\n(^١) تصحَّف ما بين القوسين في نسخة (م) إلى عيَّاش، والتصويب من إتحاف المهرة (٨/ ٢٩٩، ح ٩٤١٩).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) تكرَّرت الكلمةُ \"فأتمَّها\" سَهْوًا في الكلام، فحذفتُ إحداهما.\n(^٤) أخرجه مسلم في كتاب الصلاة -باب قصر الصلاة بمنى (١/ ٤٨٣، ح ١٨) عن عبيد الله بن معاذ، عن أبيه عن شُعبة به، وعن يحيى بن حبيب، عن خالد الحارث، وعن ابن المثنَّى، عن عبد الصمد، كلاهما عن شُعبة به أيضا، محيلا لفظهما على لفظ مُعاذ العنبري قبلهما، وقال: \"ولم يقولا في الحديث: بِمنًى، ولكن قالا: صلَّى في =\n⦗١٤٢⦘ = السَّفر\"، وفي لفظ معاذ عند مسلم: تحديد المدَّة التي صلَّى فيها عُثمان ﵁ ركعتين بثماني أو ستِّ سنين -على الشكِّ-، ولم يأت عند مسلم قوله: \"وإنما أتمَّها … \" إلى آخره.\nويظهرُ أنَّه من تأويل أحد رُواة الحديث، ولا يثبُ عن عثمان ﵁ أنَّه ترك القصر لتأهُّله بمكَّة، وأمَّا ما روى عنه أنَّه قال: \"يا أيها الناس إني تأهَّلْت بمكة منذ قدمت، وإني سمعت رسول الله ﷺ يقول: \"من تأهل في بلد فليصل صلاة المقيم\"، فهذا الحديث أخرجه جمعٌ من المصنِّفين، منهم الإمام أحمد في مسنده (١/ ٦٢)، والمقدسي في الأحاديث المختارة (١/ ٥٠٥)، والطحاوي في شرح مشكل الآثار (١٠/ ٤١٦)، ومدار الحديث فيها على عكرمة بن إبراهيم الباهلي، وهو ضعيف.\nقال الحافظ شمس الدين بن القيم ﵀ بعد قول المنذري: \"وأما ما روي عن عثمان أنه تأهل بمكة فيرده سفر النبي ﷺ بزوجاته\": \"وأمَّا ما روي عن عثمان أنه تأهل بمكة فيردُّه أن هذا غير معروف بل المعروف أنه لم يكن له بها أهل ولا مال، وقد ذكر مالك في الموطأ \"أنه بلغه أن عثمان بن عفان كان إذا اعتمر ربما لم يحط راحلته حتى يرجع\" ويرده ما تقدم أن عثمان من المهاجرين الأولين وليس لهم أن يقيموا بمكة بعد الهجرة، وقال ابن عبد البر: وأصح ما قيل فيه أن عثمان أخذ بالإباحة في ذلك\".\nوقال الإمام النووي في شرحه على مسلم: \"قوله: فقلت لعروة: ما بال عائشة تتم في السفر؟ فقال: إنها تأولت كما تأول عثمان، اختلف العلماء في تأويلهما؛ فالصحيح الذي عليه المحققون أنهما رأيا القصر جائزا والإتمام جائزا، فأخذا بأحد الجائزين وهو الإتمام\". =\n⦗١٤٣⦘ = قال الحافظ ابن حجر في شرحه قول عُروة: \"أنَّ عائشة تأولت ما تأوَّل عثمان: \"هذا فيه رد على من زعم أن عثمان إنما أتم لكونه تأهل بمكة، أو لأنه أمير المؤمنين وكل موضع له دار، أو لأنه عزم على الإقامة بمكة، أو لأنَّه استجد له أرضا بمنى، أو لأنه كان يسبق الناس إلى مكة، … وأكثره لا دليل عليه بل هي ظنون ممن قالها، ويرد الأول: أن النبي ﷺ كان يسافر بزوجاته وقصر.\nوالثاني: أن النبي ﷺ كان أولى بذلك.\nوالثالث: أن الإقامة بمكة على المهاجرين حرام كما سيأتي تقريره في الكلام على حديث العلاء بن الحضرمي في كتاب المغازي.\nوالرابع والخامس: لم ينقلا فلا يكفي التخرص في ذلك، والأول وإن كان نقل وأخرجه أحمد والبيهقي من حديث عثمان وأنه لما صلى بمنى أربع ركعات أنكر الناس عليه فقال إلي تأهلت بمكة لما قدمت وإني سمعت رسول الله ﷺ يقول من تأهل ببلدة فإنه يصلي صلاة مقيم فهذا الحديث لا يصح لأنه منقطع وفي رواته من لا يحتج به … \".\nانظر: حاشية ابن القيم على سنن أبي داود (٥/ ٣٠٧)، شرح النووي على مسلم (٥/ ٢٠٠)، فتح الباري (٣/ ٦٦٤)، شرح الزَّرقاني (٢/ ٤٨٢)، عمدة القاري (٤/ ٥٣).","vol":"10","page":141},{"text":"٣٩٧٥ - حدَّثنا (عمَّار) (^١)، حدَّثنا أبو داوُد (^٢)، حدَّثنا شُعْبة (^٣)،\n⦗١٤٤⦘ بإسنادِه مثلَه (^٤).\n_________\n(^١) ابن رجاء المكِّي، تصحَّف اسمه في (م) إلى \"عثمان\"، والتصويب من الإتحاف (٨/ ٢٩٩، ح ٩٤١٩).\n(^٢) سُليمان بن داود بن الجارود الطيالسي، صاحب المسند، والحديثُ في مسنده (١/ ٢٦٣) بهذا الإسناد بنحو لفظِ الحديث السابق.\n(^٣) موضع الالتقاء مع مسلم. =\n(^٤) انظر تخريج الحديث السَّابق.\nمن فوائد الاستخراج:\n• متابعة شبابة بن سوَّار، وأبو داود الطَّيالسي معاذًا (راوي الحديث عند مسلم) على ذكره منًى في لفظ الحديث عن شُعبة، وقد عدَّ الأئمة أبا داود الطَّيالِسيَّ ومعاذا في الطبقة الأولى عن شعبة.\n• إيراد الحديث في غير الكتاب الذي أورده فيه صاحب الأصل -صحيح مسلم- مما فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل.","vol":"10","page":143},{"text":"<span data-type='title' id=toc-611>بابُ ذكرِ الخبرِ المُخالِف لِمَا قبْلَه منْ صلاةِ رسول الله ﷺ صلاة الفَجرِ قبلَ مِيقاتِها، وأنه أذَّن لِلْفجرِ وأقامَ بِجمْعٍ </span>(^١)\n_________\n(^١) حديثُ الباب والأحاديث الأخرى التي تقدمت في الباب السابق صحيحةٌ لا تعارُض بينها، ويجمع بينها بأن يقال: إن قوله: \"صلّى الفَجْرَ صبِيحتَها قبلَ وقتِها\" يعني: قبل وقتِها المعتاد، لا قبل طلوع الفجر، لأن ذلك ليس بجائز بإجماع المسلمين، فيتعيَّن تأويله على ذلك كما قاله الإمام النَّووي وغيره من الشُّرَّاح.\nانظر: شرح النَّووي على مُسلم (٩/ ٤١)، شرح ابن بطَّال على صحيح البخاري (٤/ ٣٦٦).","vol":"10","page":145},{"text":"٣٩٧٦ - حدَّثنا عبد الحميدُ بن محمد الحرَّانِي، حدَّثنا أبو جعفر عبد الله بن محمد النُّفَيلِي، حدَّثنا حاتِم بن إسماعيل المديني (^١)، حدَّثنا جعفر بن محمد، عن أبيه قال: دخلْنَا على جابرٍ فقلتُ: أخبرني عن حَجَّةِ رسول الله ﷺ، فذكرَ الحديثَ، وقال فيه: \"ثُمَّ اضْطجعَ رسول الله ﷺ حتَّى صلَّى الفَجرَ حينَ تَبَيَّنَ لهُ الصُّبْحُ بأذانٍ واحِدٍ وإقامَة\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هذا طرفٌ من حديث جابر ﵁ الطويل في الحجِّ، أخرجه مسلم في كتاب الحجِّ- باب حجَّة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله ابن محمد النفيلي وجماعةٍ، جميعا عن حاتم بن إسماعيل به مطوَّلًا، وقد فرَّقه أبو عوانة =\n⦗١٤٦⦘ = بالإسناد نفسه في مواضعَ كثيرة من أبواب الحجِّ، تقدم منها موضِعان برقم / ٣٩٥٢، ٣٩٥٤، وستأتي برقم / ٣٩٩٥، ٤٠٣٢، ٤٠٣٨، ٤١٠١، كما رواه أبو عوانة من طرق مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المستخرَج: تقطيع الأحاديثِ في مواضعَ مختلفة لاستنباط مسائل فقهية متنوعة.","vol":"10","page":145},{"text":"<span data-type='title' id=toc-612>بابُ بيانِ إباحةِ دفْعِ ضَعَفَةِ النَّاسِ مِنَ المُزْدلِفَةِ إلى مِنَى بِالليلِ، والوُقُوفِ بِالمَشعرِ بِالليلِ، والإِباحَةِ لهم تَرك الوُقوفِ معَ الإِمَام</span>","vol":"10","page":146},{"text":"٣٩٧٧ - حدَّثنا الحسن بن أبي الربيع الجُرْجَانِي، حَدَّثنا عبد الرَّزَّاقِ، عن مَعْمرٍ، عن الزُّهْرِي (^١)، عَنْ سَالمِ، عن أبيه، \"أنَّ النَّبِيّ ﷺ قَدَّمَ ضَعَفَةَ (أهْلِه) (^٢) مِنْ جَمْعٍ بِلَيْلٍ\" (^٣).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر الحديث الآتي، ح / ٣٩٧٩.\n(^٢) سقطت الهاء الثانية من كلمة: \"أهلِه\" في نسخة (م)، والسِّياق يدلُّ على ذلك.\n(^٣) أخرجه النَّسائيُّ في السُّننِ الكُبرى (٢/ ٤٢٩) عن نوح بن أبي حبيب القُومَسِي، عن عبد الرزَّاق بنحوه، وانظر تخريج ح / ٣٩٧٩.","vol":"10","page":146},{"text":"٣٩٧٨ - حدَّثنا السُّلمِيُّ (^١)، حدَّثنا عبد الرَّزَّاق، أخبرنا معمرٌ، عن الزُّهرِي (^٢)، عن سَالِم، عن ابن عمر، \"أنَّه كانَ يُقَدِّمُ ضعفَةَ أهْلِهِ مِنْ جَمْعٍ\n⦗١٤٧⦘ فَيَقِفُونَ عندَ المَشْعَرِ الحَرَامِ بِلَيْلٍ فيذكُرونَ الله مَا بَدا لَهُم ثُمَّ يَدْفَعُونَ، فَمِنْهُم مَنْ يأتي مِنًى لِصلاةِ الصُّبْحِ، ومِنْهُم منْ يأتِي بعدَ ذلِكَ، وأُولئِكَ ضَعَفَةُ أَهْلِهِ\" ويقولُ: أَذِنَ رسول الله ﷺ في ذلِكَ (^٣).\n_________\n(^١) أحمد بن يُوسف بن خَالِد الأزدي، السُّلَمي.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث التَّالي.\n(^٣) أخرجه ابن خُزيْمة في صحيحه (٤/ ٢٧٥) عن محمد بن رافِع عن عبد الرزَّاق بمثله.","vol":"10","page":146},{"text":"٣٩٧٩ - حدَّثنا يونس بن عبد الأعلى، حدَّثنا ابن وهب (^١)، قال: حدثني يونس بن يزيد، عن ابن شِهابٍ، أنَّ سالمَ بن عبد الله أخبرَهُ \"أنَّ عبد الله بن عُمر كانَ يُقَدِّمُ ضَعَفَةَ أهلِه فَيَقِفُونَ عندَ المَشْعَرِ الحَرَامِ بِالمُزْدَلِفَةِ بِلَيْلٍ فَيَذْكُرونَ الله مَا بَدَا لَهُمْ، ثُمَّ يَقِفُونَ قَبْلَ أنْ يَقِفَ الإِمَامُ وقَبْلَ أنْ يَدْفَعَ، فَمِنْهُم مَن (يَقْدَمُ) (^٢) مِنًى لِصلاةِ الفَجْرِ، ومِنْهُم مَنْ (يَقْدَمُ) (^٣) بَعْدَ ذَلِكَ، فَإِذَا قَدِمُوا رَمَوا الجَمْرَةَ\" وكان ابنُ عمرَ يقُولُ: أَرْخَصَ في ذلِكَ رسول الله ﷺ (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) تصحَّف ما بين القوسين في نسخة (م) إلى \"يقوم\" والتَّصويب من لفظ مسلم (٢/ ٩٤١، ح ٣٠٤)، والسّياق يقتضيه أيضا.\n(^٣) تصحَّف إلى \"يقوم\" مثل سابقه.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضعفة من النساء وغيرهن من مزدلفة إلى منى في أواخر الليالي قبل زحمة الناس، واستحباب المكث لغيرهم حتى يُصَلُّوا الصُّبحَ بِمزدلفة (٢/ ٩٤١، ح ٣٠٤) عن أبي الطَّاهر، وحرملة بن يحيى، كلاهما عن ابن وهب، وأخرجه البخاري في كتاب الحج -باب من قدَّم ضعفة أهله بليلٍ =\n⦗١٤٨⦘ = فيقفون بالمزدلفة … (ص ٢٧١، ح ١٦٧٦) عن يحيى بن بكير، عن الليث بن سعد، وأخرجه ابن خزيمة في صحيحه (٤/ ٣٧٩) والطحاوي في شرح معاني الآثار (٢/ ٢١٦) كلاهما عن يونس بن عبد الأعلى، عن ابن وهب، جميعًا عن يونس ابن يزيد الأيلي، عن الزُّهرِي به.\nمن فوائد الاستخراج:\n• مجيئُ صيغةِ التَّحديثِ عن ابن وهبٍ، وعند مُسلم عنه بصيغة الإخبار.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• التقاء المصنِّف مع الإمام مسلم في شيخ شيخه، وهذا \"بدل\".\n• تقييد المهمل في قوله: \"يونس بن يزيد\"، وقد جاء في مسلم مهملا.","vol":"10","page":147},{"text":"٣٩٨٠ - حدَّثنا علي بن حرب، ويزيد بن سنان، قالا: حدَّثنا أبو عاصم (^١)، عن ابن جُريج (^٢) قال: حدَّثنِي عطاءٌ، عن سالِم بن شَوَّال، عن أمِّ حَبِيْبَة (^٣) قالتْ: \"أمَرني رسول الله ﷺ أنْ أَنْفِرَ بِليلٍ مِنْ جَمْعٍ\" (^٤).\n_________\n(^١) الضحَّاك بن مَخْلَد النَّبِيل.\n(^٢) موضِعُ الالتِقاء مع مُسلم.\n(^٣) رَمْلة بنت أبي سُفيان أمِّ المؤمنين ﵄.\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعفة من النِّساء وغيرهِنَّ من مزدَلِفةَ إلى مِنَى … (٢/ ٩٤٠، ح ٢٩٨) عن محمد بن حاتِم، عن يحيى بن سَعيد، وعن عليِّ بن خَشْرَم، عن عيسى، وأخرجه الدارمي في سننه (٢/ ٨٢) عن أبي عاصم، ثلاثتهم عن ابن جريج به.\nمن فوائد الاستخراج:\n• مجيئُ صيغةِ التَّحديث عن ابن جُريج، بينما عند الإمام مسلم بصيغة الإخبار. =\n⦗١٤٩⦘ = • تساوي عددِ رجال الإسنادين، وهذا علوٌّ نسبي.","vol":"10","page":148},{"text":"٣٩٨١ - حدَّثنا علي بن حرب، حدَّثنا سفيان ابن عيينة (^١)، عن عمرو بن دينار، عن سَالِم بن شَوَّال، عن أُمِّ حَبِيبةَ قالتْ: \"كُنَّا نُغَلِّسُ علَى عَهْدِ رسول الله ﷺ مِنْ جَمْعٍ إِلَى مِنَى\" (^٢).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعفة من النِّساء وغيرهِنَّ من مزدَلِفةَ إلى مِنَى … (٢/ ٩٤٠، ح ٢٩٩) عن أبي بكر بن أبي شيبة، وعمرو النَّاقِد، عن سفيان بن عُيينة، عن عمرو بن دينار به.","vol":"10","page":149},{"text":"٣٩٨٢ - حدَّثنا محمَّد بن إسحاق الصغاني، أخبرنا أحمد ابن حنبل (^١)، حدَّثنا سُفيان (^٢)، عن عمرو قال: سمعتُ سالمَ بن شَوَّالٍ، عن أمِّ حَبِيبة، ح.\nوحدَّثنا ابن أبي مسرة، حدَّثنا الحميدي (^٣)، وسعيد بن منصور، قالا: حدَّثنا سُفيان، حدَّثنا عمرو بن دينار، قال: حدَّثني سالَم بن شَوَّالٍ، عن أمِّ حَبِيبة إنَّها قالت: \"إنْ كُنَّا نَفْعَلُه عَلَى عَهْدِ رسول الله ﷺ بِغَلَسٍ مِنَ المُزْدَلِفَةِ إِلى مِنًى\" قال الحميدي: وكان سالمُ بن شَوَّال رجلًا من أهلِ\n⦗١٥٠⦘ مكَّة لَمْ أسمعْ أحدًا يُحَدِّثُ عنه إلَّا عمرٌو هذا الحديث، هذا لفظُ الحميدي، وأمّا لفظُ أحمدَ بن حَنْبَل: \"كُنَّا نَفْعَلُه عَلَى عَهْدِ رسول الله ﷺ مِنْ جَمْعٍ إلَى مِنَى\" وقال سُفيان مرةً: \"كُنَّا نُغَلِّسُ على عهدِ رسول الله ﷺ مِنَ المُزْدَلِفَةِ إِلَى مِنَى\" ولفظُ علي بن حرب: \"كُنَّا نُغَلِّسُ عَلَى عَهْدِ رسول الله ﷺ مِنْ جَمْعٍ إِلَى مِنَى\" (^٤).\n_________\n(^١) الحديث في مسنده (٦/ ٤٢٦) عن سفيان بن عُيينة بالإسناد المذكور.\n(^٢) موضع الالتقاء مع مسلم في الإسنادين، انظر تخريج الحديث السابق، ح / ٣٩٨١.\n(^٣) الحديث في مسنده (١/ ١٤٦) عن سفيان بن عُيينة بالإسناد المذكور، وعقَّب الحديثَ بِالكلامِ على حالِ سالِم بن شوَّالٍ كما نقل أبو عوانة عنه ذلك.\n(^٤) انظر تخريج الحديث السابق، ح / ٣٩٨١، وراجِع الحاشية الأولى والثالثة لهذا الحديث.\nمن فوائد الاستخراج:\n• تصريح عمرو بن دينار بالتحديث تارة، وبالسماع تارة أخرى، بينما عنعنَ عندمسلم.\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن سفيان أربعة طرق، طريق الإمام أحمد، وطريق الحميدي، وطريق سعيد بن منصور، وطريق علي بن حرب.\n• تعيين من له اللَّفظ من الرُّواة.\n• بيان اختلاف ألفاظ الرواة في الحديث والدّقة في ذلك، ويؤثر ذلك مثلُ ذلك في استنباط الأحكام وتحديد المصطلحات الشرعية.\n• التعريف بالراوي عن أم حبيبة ﵄ في الإسناد: \"سالم بن شوَّال\".","vol":"10","page":149},{"text":"٣٩٨٣ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر البُرسانِي، أخبرنا ابن جُريج (^١)، ح.\nوحدَّثنا أبو داود الحراني، حدَّثنا أبو عاصم (^٢)، عن ابن جُريج قال:\n⦗١٥١⦘ حدَّثنِي عبيد الله بن أبي يَزِيد، أنَّه سَمِع ابنَ عبَّاس يَقُولُ: \"كُنْتُ مِمَّنْ قدَّمَ النَّبِيّ ﷺ في الثَّقَلِ (^٣) \" (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج الحديث التَّالي، ح / ٣٩٨٤.\n(^٢) الضحَّاك بن مَخْلَد النَّبيل.\n(^٣) الثَّقَل: -بفتح الثَّاء والقاف- حشَمُ المسافِر متاعُه المَحمُول على الدَّابة.\nانظر: مشارق الأنوار (١/ ١٣٤)، الفائق للزمخشري (١/ ١٧٠).\n(^٤) أخرجه ابن خُزيْمة في صحيحه (٤/ ٢٧٥) عن محمد بن معمر، عن محمد بن بكر، وعن عليٍّ بن خَشْرم عن عِيسى بن يُونس، كلاهما عن ابن جُريج به، وانظر الحديث التالي أيضًا.","vol":"10","page":150},{"text":"٣٩٨٤ - حدَّثنا أبو أمية، حدَّثنا سُريجٌ (^١)، والقَوَاريْرِي (^٢)، قالا: حدَّثنا حمَّاد بن زيد (^٣)، عن عبيد الله بن أبي يَزيد قال: سمعتُ ابنَ عبَّاسٍ يقُول: \"بعثَنِي رسول الله ﷺ في الثَّقَلِ مِنْ جَمْعٍ بِلَيْلٍ، أَوْ في الضَّعَفَة\" (^٤).\n_________\n(^١) هو: سُرَيج بن النعمان بن مروان الجَوْهَرِي، أبو الحُسين البغدادي.\n(^٢) عبيد الله بن عمر بن ميسرة القواريري، أبو سعيد البصري.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب استحباب تقديم دفْع الضعفة من النِّساء وغيرهن من مزدلفة إلى منى … (٢/ ٩٤١، ح ٣٠٠) عن يحيى بن يحيى، وقُتَيبة بن سَعِيد، وأخرجه البُخاري في كتاب الحج -باب حجِّ الصِّبيان (ص ٢٩٩، ح ١٨٥٦) عن أبي النُّعمان، ثلاثتُهم عن حمَّاد بن زيد به.\nمن فوائد الاستخراج: مجيئُ صيغة التَّحديثِ عن الرُّواة عن حمَّاد بن زيد.","vol":"10","page":151},{"text":"٣٩٨٥ - حدثني ابن أبي مسرة، حدَّثنا الحميدي (^١)، حدَّثنا\n⦗١٥٢⦘ سُفيان (^٢)، عن عبيد الله بن أبي يزيد قال: سمعت ابن عبَّاس يقول: \"كنتُ فيْمنْ قدَّمَ رسول الله ﷺ في ضَعَفَةِ أهلِه مِن المُزْدَلِفَةِ إلى مِنَى\" (^٣).\n_________\n(^١) الحديثُ في مسنَده (١/ ٢٢٠) عن سُفيان بن عُيينة به.\n(^٢) ابن عُيينة، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب تقديم دفْع الضعفة من النِّساء وغيرهن من مزدلفة إلى منى … (٢/ ٩٤١، ٣٠١) عن أبي بكر بن أبي شيبة.\nوأخرجه البخاري في كتاب الحجِّ -باب من قدَّم ضعفةَ أهله بليلٍ فيقفون بالمزدلفة ويدعون … (ص ٢٧٢، ح ١٦٧٨) عن عليِّ بن عبد الله، كلاهما عن سُفيان بن عُيينة به.\nمن فوائد الاستخراج: راويه عند المصنِّف عن سُفيان، هو الحُميدي، وهو من أوثَقِ الناس في ابن عُيينة، قال أبو حاتم الرازي: \"أثبتُ الَّناس في ابن عيينةَ الحميديُّ، وهو رئيس أصحاب ابن عيينة\"، وقال: \"ثقة إمام\". الجرح والتعديل (٥/ ٥٧).","vol":"10","page":151},{"text":"٣٩٨٦ - حدَّثنا يُونس (^١)، أخبرنا ابن وهب، قال: حدَّثني عمرو بن الحارث، أنَّ أبا الزُّبَير المكِّي (^٢) أخبرَه، عن عبد الله بن عبَّاس قال: \"كانَ رسول الله ﷺ يُقَدِّمُ العِيَالَ والضَّعَفَةَ إلى مِنَى من المُزْدَلِفَةِ\" (^٣).\n⦗١٥٣⦘ قال عمرو (^٤): وأخبرني عمِّي (^٥)، وابن دِينَار، عن ابن عبَّاس قال: \"كُنْتُ فِيْمَنْ تَقَدَّمَ إلى مِنَى مِنَ المُزْدَلِفَةِ مَعَ العِيَالِ\" (^٦).\n_________\n(^١) ابن عبد الأعلى الصَّدفي.\n(^٢) محمد بن مسلم بن تَدْرُس.\n(^٣) أخرجَه الطَّبراني في المعجم الكبير (١١/ ١٣٦) عن أحمد بن رِشدين، عن أحمد بن صالح، عن ابن وهب به، ولَم أقِف على أحدٍ تابع ابن وهْبٍ عن عمرو، ولا أحدا تابعَ عمرا عن أبي الزُّبير في هذا الحديث، والإسناد ظاهرُه الصِّحَّة.\n(^٤) يعني: ابنَ الحارث.\n(^٥) هكذا في نسخة (م)، وبعد بحث طويل لم أقفْ في شيوخ عمرو بن الحارث على عمِّه، وأخاف أن تكون الكلمة تصحفت من \"أبِي الزُّبير\" بسببٍ من النَّاسخ، فقد تكرَّر مجيئُ كلمة \"عمِّي\" في مواضعَ كتيرة من الكتاب قبل اسم عمرو بن الحارث، فربَّما جعلها النَّاسخ سهوا بعد اسمه في هذا الموضع، والمقصود من \"عمِّي\" في تلك المواضع \"عبد الله بن وهب\" الراوي عن ابن الحارث في هذا الحديث، ورجعتُ إلى الإتحاف (٨/ ٥٩، ح ٨٩٠٦) فلم أجد فيه إسنادا غير الإسناد المذكور.\n(^٦) ظاهرُ الإسناد الصحَّة والاتصال، لثُبوت عاع ابن دينار من ابن عبَّاس ﵄، ولكن أرى -والله أعلم- أنَّ عطاءَ بن أبي رباحٍ سقط من الإسناد بين عمرو بن دينار وابن عبَّاسٍ، فإنَّ جمعًا من الثِّقات منهم ابن عُيينة، وابن جُريج، وغيرهما يروونه عن عمرو بن دينار عن عطاء عن ابن عبَّاس، كما في الحديث التَّالي، والذي بعده، انظر تخريج الحديث التَّالِيَين.","vol":"10","page":152},{"text":"٣٩٨٧ - وحدَّثنا ابن أبي مسرة، حدَّثنا الحميدي (^١)، حدَّثنا سُفيان (^٢)، حدَّثنا عمرو، عن عطَاءٍ، عن ابن عبَّاس قال: \"كنتُ فيمنْ قدَّم رسول الله ﷺ في ضَعَفَةِ أهلِه مِنَ المُزْدَلِفَة\" (^٣).\n_________\n(^١) الحديثُ في مسنده (١/ ٢٢٠) عن سُفيان بن عُيينة به.\n(^٢) ابن عُيينة، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب تقديم دفْع الضَّعفة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٤١، ٣٠٢) عن أبي بكر بن أبي شيبة، عن سُفيان =\n⦗١٥٤⦘ = ابن عُيينة به، وأخرجه الإمام أحمد (١/ ٢٧٢) عن حسين، عن داود العطِّار، عن عمرو بن دينار به.\nمن فوائد الاستخراج: راويه عند المصنِّف عن سُفيان، هو الحُميدي، وهو من أوثَقِ الناس في ابن عُيينة، قال أبو حاتم الرازي: \"أثبتُ الَّناس في ابن عيينةَ الحميديُّ، وهو رئيس أصحاب ابن عيينة\"، وقال: \"ثقة إمام\". الجرح والتعديل (٥/ ٥٧).","vol":"10","page":153},{"text":"٣٩٨٨ - حدَّثنا عَمَّار (^١)، حدَّثنا محمد بن بكر (^٢)، أخبرنا ابن جُريج قال، أخبرِني عطاء أنَّ ابن عبَّاس قال: \"بَعثَنِي رسول الله ﷺ بِسَحَرٍ مِنْ جَمْعٍ في ثَقَلِ نَبيِّ الله\" قلتُ: أبلغَكَ أنَّ ابنَ عبَّاسٍ قالَ: بعثَ بِي بِليلٍ طَويلٍ؟ قال: لا، كذلِك بِسَحَرٍ (^٣).\n_________\n(^١) ابن رجاء المكِّي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحج -باب استحباب تقديم دفْع الضَّعفة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٤١، ٣٠٣) عن عبد بن حُميد، عن محمَّد بن بكر، عن ابن جُريج به.\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع الإمام مسلم في شيخ شيخه، وهذا \"بدل\".\n• تساوي عدد رجال الإسنادين وهذا \"مساواة\".","vol":"10","page":154},{"text":"٣٩٨٩ - حدَّثنا الميموني (^١)، وأبو داود الحراني، قالا: حدَّثنا محمد بن عبيد، حدَّثنا عبيد الله بن عُمَر (^٢)، عن عبد الرحمن بن القاسم،\n⦗١٥٥⦘ عن أبيه، عن عائِشَة إنَّها قالتْ: \"وَدِدْتُ أنِّي كنتُ استأذَنْتُ رسول الله ﷺ كَما استأذنَتْه سَوْدَةُ، فأصلِّي الصُّبْحَ بِمِنَى وأرمِي قبلَ أنْ يَجِيءَ النَّاسُ\" فقالُوا لِعَائِشَةَ: أستَأْذَنَتْهُ سَوْدَةُ؟ فقالتْ: نعم، إنَّها كانتْ امرأةً ثَبِطَةً (^٣) فَأَذِن لَها (^٤).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ثَبِطَة: -بفتح الثَّاء، وكسر الباء- أي: ثقيلةً بطِيئة من التَّثبِيطِ وهُو التَّعْوِيق.\nانظر: مشارق الأنوار (١/ ١٢٨)، النهاية لابن الأثير (١/ ٢٠٧).\n(^٤) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعَفَة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٣٩، ح ٢٩٥) عن ابن نمير، عن أبيه، وأخرجه الإمام أحمد في المُسند (٦/ ٩٨) عن محمد بن عُبيد، كلاهما عن عبيد الله بن عمر به.","vol":"10","page":154},{"text":"٣٩٩٠ - حدَّثنا أبو العبَّاس الغَزِّي، وأبو أمية، قالا: حدَّثنا قبيصة بن عُقْبَة، حدَّثنا سُفيان الثوري (^١)، عن عبد الرحمن بن القاسم، عن القاسِم، عن عائشة قالت: \"قَدَّمَ رسول الله ﷺ سَوْدةَ لَيْلَةَ جَمْعٍ، وكانتْ امرأةً ثَبِطَةً\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث التالي.","vol":"10","page":155},{"text":"٣٩٩١ - حدَّثنا يُوسف (^١)، حدَّثنا محمَّد بن كَثير (^٢)، حدَّثنا\n⦗١٥٦⦘ سُفيان (^٣)، قال: حدثني عبد الرحمن بن القاسم، [عن القَاسِم] (^٤)، عن عائِشة أنها قالت: \"استأذنتْ رسول الله ﷺ سَوْدَةُ لَيْلَةَ جَمْعٍ وَكَانَتْ ثَقِيْلَةً ثَبِطَةً فَأَذِنَ لَهَا\" (^٥).\nرواه مسلمٌ، عن محمَّد بن المُثَنَّى، حدَّثنا عبد الوهاب، عن أيُّوبَ، عن عبد الرحمن بن القاسم، عن أبيه، عن عائِشةَ قالتْ: إنَّ سَوْدةَ بِنْتَ\n⦗١٥٧⦘ زَمْعَةَ كانتْ امرأةً ضَخْمَةً ثَبِطَةً فَاسْتَأْذَنَتْ رسول الله ﷺ أنْ تُفِيضَ مِنْ جَمْعٍ بِلَيْلٍ فَأَذِنَ لَهَا فَقَالَتْ عَائِشَةُ: فَلَيْتَنِي اسْتَأذَنْتُ رسول الله ﷺ كَمَا اسْتَأذَنَتْهُ سَوْدَةُ وكانتْ عائِشةُ لا تُفِيضُ إلَّا معَ الإِمامَ (^٦).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل بن حمَّاد بن زيد بن درهم الأزدي مولاهم البصري الأصل، أبو محمد القاضي البغدادي.\n(^٢) العبدي، البصري، ت / ٢٢٣ هـ، ثقة، لم يصب من ضعفه.\nانظر: التقريب (ت ٧٠٣٨).\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من إتحاف المهرة (١٧/ ٤٦٧، ح ٢٢٦٣١)، وسِياقُ الإسْناد يدُلُّ على ذلك أيضًا، فإنَّ عبد الرحمن لم يسمعْ عائشة ﵂.\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعَفَة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٤٠، ح ٢٩٦) عن أبي بكر بن أبي شيبة، عن وكيع، وعن زهير ابن حرب، عن عبد الرحمن بن مهدي، وأخرجه البخاري في كتاب الحج -باب من قدَّم ضعفة أهله بليل فيقفون بالمزدلفة ويدعُون … (ص ٢٧٢، ح ١٦٨٠) عن محمد بن كثير، ثلاتتهم عن سُفيان الثوري به، غيرَ أنَّ الإمام مسلما أحال لفظهما على حديث عبيد الله ابن عمر عن عبد الرحمن بن القاسم قبله، وقال: \"بهذا الإسناد نحوه\".\nمن فوائد الاستخراج:\n• فيه بيان للمتن المحال به على متنٍ آخر.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• تصريح سفيان الثوري بالتحديث.\n• تقييدُ المهمل \"سُفيان\" بأنَّه \"الثوري\" في الحديث السَّابق: ح/ ٣٩٩٠.\n(^٦) صحيح مسلم -كتاب الحج -باب استحباب تقديم الضَّعَفَة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٣٩، ح ٢٩٣).","vol":"10","page":155},{"text":"٣٩٩٢ - حدَّثنا إبراهيم بن مرزوق البَصريُّ، حدَّثنا أبو عامِر العَقَدِيُّ (^١)، حدَّثنا أفلحُ بن حُميد، (^٢) عن القاسم بن محمد، عن عائشة، \"أنَّ سَوْدةَ بِنتَ زَمْعَةَ استَأْذَنَتْ رسول الله ﷺ أنْ تَدْفَعَ قبلَه وقبلَ حَطْمةِ (^٣) النَّاس فَأذِنَ لَهَا\" وكانتْ امرأةً ثَبِطَةً -يعني: ثَقِيْلَةً- (^٤) قالتْ: وأقَمْنَا حتَّى دَفَعْنَا بِدَفْعِهِ حِيْنَ أصْبَحَ قالَ: تقولُ عائِشةُ: لأَنْ أَكُونَ استَأْذَنْتُ رسول الله ﷺ فَأَدْفَعَ بإذْنِه قَبْلَ حَطْمَةِ النَّاسِ أحَبُّ إليَّ مِنْ مَفْرُوحٍ بِه (^٥).\n_________\n(^١) هُو: عبد الملك بن عمرو القَيْسِيّ العَقَدِيّ -بفتح المهملة والقاف-.\n(^٢) موضع الالتقاء مع مسلم، انظر الحديث التَّالي.\n(^٣) -بفتحِ الحاءِ وسُكونِ الطَّاء- أي زحْمتِهم حتَّى يُحَطِّمَ بعضُهم بعضًا.\nانظر: مشارق الأنوار (١/ ١٩٢).\n(^٤) صاحب التَّفسير هو: القاسِم كما في حديث مسلم من طريق أفلح بن حميد عن القاسم.\n(^٥) انظر تخريج الحديث التَّالي.","vol":"10","page":157},{"text":"٣٩٩٣ - حدَّثنا أبو أمية، حدَّثنا أبو نُعيم، حدَّثنا أفلحُ بن حُميد (^١)،\n⦗١٥٨⦘ عن القاسِم بن محمد، عنْ عائِشةَ قالتْ: \"لمَّا نَزَلنا المُزْدَلِفَةَ استَأْذَنَتْ رسول الله ﷺ سَوْدَةُ ابنةُ زَمْعَةَ أنْ تدْفَعَ قبْلَه وقبْلَ حَطْمَةِ النَّاسِ، وكانَتْ امرأةً ثَبِطَةً فأذِن لَها، فَدَفَعَتْ قبْلَه وقَبْلَ حَطْمَةِ النَّاس\" فَأَقَمْنَا حَتَّى أَصْبَحْنَا فَدَفَعْنَا بِدَفْعِه فَلأَنْ أكُونَ اسْتَأْذَنْتُ رسول الله ﷺ كَمَا اسْتَأْذَنَتْهُ أَحَبُّ إليَّ مِنْ مَفْرُوحٍ بِهِ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعَفَة من النِّساء وغيرهن من مُزْدَلِفة إلى منى … (٢/ ٩٣٩، ح ٢٩٣) عن القعنبيِّ، وأخرجه البخاري في كتاب الحج -باب من قدَّم ضعفة أهله بليل فيقفون بالمزدلفة ويدعُون … (ص ٢٧٢، ح ١٦٨١) عن أبي نُعيم، كلاهما عن أفْلَحِ بن حُميد به.","vol":"10","page":157},{"text":"٣٩٩٤ - حدَّثنا أحمدُ بن الفَرَج الحِمْصِيُّ أبو عُتْبَة، وعبد الله ابن عبد الحَميد الرَّقِّيُّ (^١)، قالَا: حدَّثنا ابن أبي فُديك، قال: حدَّثنا أفلحُ ابن حُميد (^٢)، عن القَاسِم، عن عائِشة، فذكرَ مثْلَه، قال (^٣): الثَّبِطَةُ: الثقيْلَةُ، فأكونَ أَدْفَعُ بإذْنِه (^٤).\n_________\n(^١) ابن عمر بن عبد الحميد القُرشي الرَّقِّي صاحب ابن أبي فُدَيك، لم أقفْ على ترجمَته.\nانظر: المطبوع من مستخرج أبي عوانة (٤/ ٤٠٠، ح ٧٠٩٢).\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٩٩٣.\n(^٣) القائل هو: القاسم كما في حديث مسلم من طريق أفلح بن حميد عن القاسم.\n(^٤) انظر تخريج الحديث السَّابق.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن أفلح بن حميد ثلاثة طرق، وهي طريق أبي عامر العقدي، وطريق أبي نعيم الفضل بن دكين، وطريق ابن أبي فُديك.","vol":"10","page":158},{"text":"باب دَفْعِ النَّبيّ ﷺ مِنْ المُزْدَلِفَةِ، وصفَةِ وُقوفِه بِالمَشعرِ ودُعائِه وَدَفْعِه مِنَ المشعَرِ قَبْلَ طُلُوع الشَّمسِ، وَتَحْرِيكِه راحِلتَه بِبطْنِ محسرٍ (^١)، وصفَةِ طَرِيْقِه إلى الجمْرَةِ الكُبْرَى\n_________\n(^١) مُحَسِّر: -بالضَّمِّ ثم الفتح وكسر السِّين المشَدَّدة- بمعنى الإعياء، تقول: حَسَرَتِ الدَّابَّةُ والعين إذا أعيتْ، وهو وادٍ صغير يَمُرُّ بين منى ومزدلفة، والمعروف منه ما يمُرُّ فيه الحاج على الطريق بين منى ومزدلفة وله هناك علاماتٌ منصُوبة، سُمِّى بذلك لأن فيل أبرهة الحبشي حسر فيه أي أعيي وانقطع عن الذهاب، وهو المكان الذي أهلك الله فيه الفيل وأصحابه، وقد جاء لدى مُسلم (٢/ ٢ / ٩٣٢، ح ٢٦٨) من حديث اللَّيث عن أبي الزبير عن أبي معبد عن ابن عبَّاسٍ، أن وادي محسِّر من منى، وسيأتي عند المصنِّف برقم / ٤٠٠٢، وذهب بعضُ العلماء إلى أنَّ هذا الوادي برزخٌ بين المشعرين منى ومزدلفة، فلا هو من منى، ولا هو من مزدلفة.\nقال ابنُ القيِّم ﵀: \"ومحسِّر برزخْ بين منى وبين مزدلفة، لا من هذه ولا من هذه\".\nوإلى هذا ذهب المؤرخ الحجازيُّ المعاصر: عاتق بن غيث البلادي، حيث قال: \"ووادي محسِّرٍ معلومٌ ومحدَّد، وقد جعله الله الحدّ الفاصلَ بين مِنَى والمزدلفة، ومحدودٌ تجد وراءَهُ بترةً ويسمَّونه عمودا وهُو نهاية مزدلفة، وبعده بقليل عمودٌ وهو بداية مِنَى، فهو إذن يقع بين منى ومزدلفة، فلا يجُوز أنْ تبيت فيه ليلةَ مزدلفة ولا تقيم فيه أيَّام منى، وهو مَجْرَى وادٍ صغيرٍ وليس واديًا كبيرًا، ليس فيه أكثر من ٢٠ مترًا، ودرب السَّيل صغيرٌ جدًّا فيه، وهو شِعْبٌ ويسمُّونه واديًا\".\nفاللَّه أعلم.\nانظر: مشارق الأنوار (١/ ١١٧)، معجم البلدان (١/ ٤٤٩)، زاد المعاد (٢/ ٢٥٦)، =\n⦗١٦٠⦘ = مجلة ميقات الحج - السنة الثالثة- العدد السادس-١٤١٧ هـ، ص ١٩٥، - لقاء مع المؤرخ الحجازي.","vol":"10","page":159},{"text":"وتَلْبِيَتِه في طَرِيْقِهِ حَتى رَمَى جَمْرَةَ العَقَبَةِ","vol":"10","page":160},{"text":"٣٩٩٥ - حدَّثنا عبد الحَمِيد بن محمد الحَرَّانِي، حدَّثنا أبو جعفر النُّفَيلِي، حدَّثنا حاتِم بن إسماعيل (^١)، حدَّثنا جَعفر ابن محمد، عن أبيه قال: دخلْنَا علَى جابِرِ بن عبد الله فقُلنا: أخبرْنا عنْ حَجَّةِ رسول الله ﷺ، فذكرَ الحَديثَ، وقال فِيه: \"فصلَّى الفَجْرَ -يعنِي بِالمُزْدَلِفَةِ- حيْنَ تَبَيَّنَ لهُ الصُّبْحُ، وَرَكِبَ القَصْوَاءَ حَتَّى أتَى المَشْعَرَ الحَرَامَ فَرَقَا عليهِ، فَحَمِدَ الله وَكبَّره وهَلَّلَهُ، فلَمْ يَزَلْ واقِفًا حتَّى أسْفَرَ جِدًّا، فدفَعَ رسول الله ﷺ قبلَ أنْ تَطْلُعَ الشَّمْسُ، فَأَرْدَفَ الفَضْلَ بن العبَّاسِ وكانَ رجُلًا حَسَنَ الشَّعْرِ أبْيَضَ وَسيمًا، فلمَّا دفَعَ رسول الله ﷺ مَرَّتْ بِهِ الظُّعُنُ (^٢) يَجْرَيْنَ، فَطَفِقَ الفَضْلُ يَنْظُرُ إليهِنَّ، فَوَضعَ رسول الله ﷺ يَدَهُ على وجهِ الفَضْلِ وصَرَفَ الفَضْلُ وجْهَه إلى الشِّقِّ الآخَرِ، وحَوَّلَ رسول الله ﷺ يَدَهُ إلَى الشِّقِّ الآخَرِ، وصَرَفَ\n⦗١٦١⦘ الفَضْلُ وجهَهُ إلى الشِّق الآخِرِ يَنْظُرُ، حتَّى أتَى بَطْنَ مُحَسّرٍ، حَرَّكَ قليلًا ثُمَّ سلكَ الطَّريقَ الوُسْطى الذي يُخْرِجُكَ علَى الجَمْرَةِ الكُبرى\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) الظُّعُن: -بِضَمِّ الظَّاءِ وسُكُون العين وضَمها أيضًا- جمَعُ ظَعِينة، والظَّعائِن والظَّعِينة هم النِّسَاءُ وأصلُه الهَوادِج التِي يَكُن فيها ثُمَّ سمِّيَ النِّساءُ بذلك.\nانظر: مشارق الأنوار (١/ ٣٢٩)، النهاية في غريب الحديث (٣/ ١٥٧).\n(^٣) هذا طرفٌ من حديث جابر ﵁ الطويل في الحجِّ، أخرجه مسلم في كتاب الحجِّ- باب حجَّة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله ابن محمد النفيلي وجماعةٍ، جميعا عن حاتم بن إسماعيل به مطوَّلًا، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة من أبواب الحجِّ، تقدم منها ثلاثة مواضع برقم / ٣٩٥٢، ٣٩٥٤، ٣٩٧٦، وستأتي برقم / ٤٠٣٢، ٤٠٣٨، ٤١٠١، كما رواه أبو عوانة من طرقٍ مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المستخرَج: تقطيع الأحاديثِ في مواضعَ مختلفة لاستنباط مسائل فقهية متنوِّعة.","vol":"10","page":160},{"text":"٣٩٩٦ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر البُرْساني، حدَّثنا ابن جُريج (^١)، قال: حدَّثنِي عطاءٌ، قال: حدَّثنا ابن عبَّاس \"أنَّ النَّبِيّ ﷺ أَرْدَفَ الفَضْلَ بن عبَّاسٍ\"، قال عطاءٌ: وأخبرِني ابنُ عبَّاس أنَّ الفضلَ أخبره: \"أنَّ النَّبِي ﷺ لَمْ يَزَلْ يُلَبّي حتَّى رمَى جَمرةَ العَقَبَة\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب إدامة الحاجِّ حتى يشرَع في رمي جمرة العَقَبة يوم النحر (٢/ ٩٣١، ح ٢٦٦) عن إسحاق بن إبراهيم، وعلي بن خَشْرَم، كلاهما عن عيسى بن يُونس، وأخرجه البخاري في كتاب الحج -باب التَّلبية والتكبير غَدَاة النَّحر حتَّى يرميَ الجمرةَ، والارتداف في السَّير (ص ٢٧٣، ح ١٦٨٥) عن =\n⦗١٦٢⦘ = أبي عاصم الضحَّاك بن مخلد، كلاهما عن ابن جُريج به.\nمن فوائد الاستخراج:\n• تصريح ابن جريج وعطاء بالتحديث، وروى عنهما مسلم بصيغةِ الإخبار.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• بيان المهمل في قوله: \"الفضل بن عبَّاس\" حيثُ جاء في مسلم مهملًا.","vol":"10","page":161},{"text":"٣٩٩٧ - حدَّثنا أحمد بن الفَضْلِ الصَّائِغ، حدَّثنا آدم بن أبي إياسٍ، حدَّثنا وَرْقاء (^١)، عن حُصَيْن (^٢)، عن كَثِيرِ بن مُدْرِك، عن عبد الرحمن بن يزيد قال: قال عبد الله بن مسعود ونحنُ بجمْعٍ: سمعتُ الذي أُنْزِلَتْ عليه سورةُ البَقَرَةِ يقول هاهُنا: \"لَبيْكَ اللهُمَّ لَبَّيْكَ\" يعني رسول الله ﷺ (^٣).\n_________\n(^١) ابن عُمر بن كُلَيب اليَشْكُرِي، أبو بِشر الكوفيُّ.\n(^٢) موضع الالتقاء مع مسلم، والراوي هو: حُصَينُ بن عبد الرحمن السُّلَمِي، أبو الهُذَيل الكُوفي، ت /١٣٦ هـ، ثقة متَّفقٌ على الاحتجاجِ به إلا أنَّه تغيَّر بأخرة، وهُشَيمٌ من أعلم الناس به، وقد سمع منه قبل التغيُّر، وهو أحدُ الرُّواة الذين رووا عنه هذا الحديث.\nانظر: مقدمة ابن الصلاح (ص ٤٥٦)، تهذيب الكمال (٦/ ٥١٩ - ٥٢٣) هَدي السَّاري (ص ٤١٧)، التقريب (ت ١٥٠٥)، نهاية الاغتباط (ص ٨٨)، الكواكب النيرات (ص ١٢٦).\n(^٣) انظر تخريج الحديث التالي.","vol":"10","page":162},{"text":"٣٩٩٨ - حدَّثنا الصَّاغاني، حدَّثنا أبو بَكر بن أبي شَيْبَة (^١)، ح.\n⦗١٦٣⦘ وحدَّثنا أبو أمية، حدَّثنا عاصِم بن علي (^٢)، قالا: حدَّثنا أبو الأحوص (^٣)، عن حُصَين، عن كَثِير بن مُدْرِكٍ، عن عبد الرحمن بن يَزِيد قال: قال عبد الله ونَحْنُ بَجَمْعٍ: سَمِعْتُ الَّذي أُنْزِلَتْ عليه سورةُ البقرةِ يقولُ في هذا المقام: \"لَبيْكَ اللهُمَّ لَبَّيْكَ\" (^٤).\nرواه الحُلواني، عن يحيى بن آدَم، عن سُفيان (^٥)، عن حُصين (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسناد الأوَّل.\n(^٢) ابن عاصِم بن صُهَيْب الواسِطِيّ، أبو الحُسين القرَشيُّ التَّيْمِي مولاهُم.\n(^٣) هو: سَلَّام -بتشديد اللام- بن سُلَيْم الحَنَفِي -مولاهم-، أبو الأَحْوَص، الكوفي.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب استحباب إدامة الحاجِّ حتى يشرَع في رمي جمرةٍ العَقَبة يوم النحر (٢/ ٩٣٢، ح ٢٦٩) عن أبي بكر بن أبي شيبة، عن أبي الأحوص، و(ح ٢٧٠) عن سُريج بن يونس، عن هُشيم (وفي حديثه قِصَّة)، و(ح ٢٧١) عن يُوسف بن حمَّاد، عن زياد البَكَّائي، ثلاثتُهم (فَرَّقَهُم) عن حُصَين به، وأخرجه الطَّحاوي في شرح معاني الآثار (٢/ ٢٢٥) عن علي بن شيبة، عن عاصم ابن علي به.\n(^٥) ابن عُيينة.\n(^٦) أخرجه مسلم- موصُولًا- (٢/ ٩٣٢) عن حسَن الحُلوانيّ عن يحيى بن آدم به.","vol":"10","page":162},{"text":"<span data-type='title' id=toc-614>بابُ بيان صِفَةِ سَيْرِ النَّبِيّ ﷺ حِينَ دفعَ من جَمْعٍ، وبيانِ صفةِ الحصَى التِي تُرْمَى بها الجمْرَةُ، والدَّليلُ على [استِحبَابِ] (^١) حَملِهِ من مُحسرَ، والإِيضاِح (^٢) في وادي مُحسرٍ</span>\n_________\n(^١) تصحَّف ما بين القوسين في نسخة (م) إلى \"الباب\"، والتَّصويب من تبويب النووي، ويدلُّ عليه السِّياق أيضا.\n(^٢) الإيضاعُ: حملُ البعير على الوضعِ، وهو سيرٌ سهلٌ حثِيثٌ مثل الخبَب (الرَّمَل).\nغريب الحديث لأبي عبيد (٣/ ١٧٨)، غريب الحديث لابن الجَوزِي (٢/ ٤٧٢)، الفائق للزمخشري (٣/ ١٥١).","vol":"10","page":164},{"text":"٣٩٩٩ - حدَّثنا يزيد بن سنان، وعبد الرحمن بن بِشْر بن الحَكَم (^١)، قالا: حدَّثنا يحيى بن سعيد القَطَّان (^٢)، عن ابن جُريج قال: أخبَرنِي أبو الزبير قال: حدَّثَنِي أبو مَعْبَدٍ (^٣)، عن عبد الله بن عبَّاس، عن الفَضْل بن عبَّاس، قال النَّبِيّ ﷺ لِلنَّاسِ حِينَ دَفَعُوا عَشِيَّةَ عَرَفَة وغَدَاةَ جَمْعٍ: \"عَلَيْكُم السَّكِينَةَ\" وهُو كافٍ ناقتَه، حتَّى إذا دَخَلَ مِنَى حِينَ هَبَطَ مُحَسِّرًا قال: \"عَلَيْكُم بِحَصَى الخَذْفِ (^٤) الَّتِي تُرْمَى بِهَا الجَمْرَةُ\" والنَّبِي ﷺ يُشِيْرُ\n⦗١٦٥⦘ بِيَدِهِ كَمَا يَخْذِفُ الإِنْسَانُ (^٥).\n_________\n(^١) العبدي، أبو محمد النيسابوري.\n(^٢) موضعُ الالتقاء مع مسلم.\n(^٣) نَافِذ مولى ابن عبَّاس.\n(^٤) الخَذْفُ: -بفتح الحاء المعجمة وسكون الذال- هو الرَّمي بحصًى أو نَوَى بينَ السَّبَّابَتَيْنِ أو بَيْن الإِبْهَامِ والسَّبَّابَة، قال المُناوي: \"أي بقدر الحصا الصغار التي =\n⦗١٦٥⦘ = تخذف أي يرمى بها والمراد هنا ما هو قدر الأنمُلة طولا وعرضًا، وهو قدرُ الباقِلَّا فيُكرهُ بدونِه وفوقَه ويُجزي\".\nانظر: مشارق الأنوار (١/ ٢٣١)، التيسير بشرح الجامع الصغير للمناوي (١/ ١٤٣).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب استحباب إدامة الحاجِّ التَّلبية حتى يشرع في رمي جمرة العقبة يوم النَّحر (٢/ ١٣٢، ح ٢٦٨) عن زهير بن حرب، عن يحيى بن سعيد به، مقتصِرا على طَرفٍ من الحديث: \"والنَّبي ﷺ يُشير بيده كما يخْذفُ الإنسانُ\" لإخراجه الحديث كاملًا عن الليث بن سعد عن أبي الزُّبير قبل حديث ابن جُريج.\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع مسلم في شيخ شيخه، وهذا \"بدل\".\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• زيادة طريقين عن يحيى بن سعيد القطَّان.\n• تقييد يحيى بن سعيد، بأنه القَطَّان.\n• ذكر لفظ ابن جُريج كامِلا بينما اقتصر مسلم على طرف منه.\n• تصريح أبي الزُّبير بالتحديث.","vol":"10","page":164},{"text":"٤٠٠٠ - حدَّثنا عبد الصمد بن الفضل، حدَّثنا مكِّيٌّ، ح.\nوحدَّثنا إبراهيم بن مرزوق، حدَّثنا أبو عاصم كلاهُما، عن ابن جُريج (^١) قال: أخبرِني أبو الزبير أنَّه أخبَرَهُ أبو مَعْبَدٍ مولَى ابنِ عبَّاس، عن عبد الله بن عبَّاسٍ، عن الفَضْلِ بن عبَّاسٍ، أنَّ النَّبِيّ ﷺ لمَّا بَلَغَ وادي\n⦗١٦٦⦘ مُحَسِّرٍ قال: \"عَلَيْكُم السَّكِينَةَ، وارمُوا الجِمَارَ بِحَصَى الخَذْفِ\" وأشَارَ بِأُصْبُعِه (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث السَّابِق ح /٣٩٩٩.\n(^٢) انظر: تخريج الحديث السَّابق.\nمن فوائد الاستخراج: زيادة طريقين عن ابن جُريج.","vol":"10","page":165},{"text":"٤٠٠١ - حدَّثَنا الصغاني، حدَّثنا أبو سَلَمَة (الخزاعِي) (^١)، أخبرنا اللَّيثُ (^٢)، عن أبي الزُّبَير، عن أبي مَعْبَدٍ، عن ابن عبَّاس، عن الفَضْلِ، وكانَ ردِيفَ رسول الله ﷺ أنَّه قَالَ في عَشِيَّةِ عَرَفَةَ وغَدَاةَ جَمْعٍ لِلنَّاسِ حِيْنَ دَفَعُوا: \"عَليكُم السَّكيْنَةَ\" وهُو كافٍ نَاقَتَه، حَتَّى إذا دخَلَ مُحَسِّرًا وهُو مِنْ مِنَى قَالَ: \"عَلَيْكُم بِحَصَى الخَذْفِ الَّذِي تُرْمَى بِه الجَمْرَةُ\".\nوقال: \"لَمْ يَزَلْ رسول الله ﷺ يُلَبِّي حَتَّى رَمَى الجَمْرَةَ\" (^٣).\n_________\n(^١) هو: منصور بن سلمة بن عبد العزيز، أبو سَلمة الخزاعي البَغْدَادِي، تصحَّفتْ نسبتُه في نُسخَةِ (م) إلى \"الفزاعي\".\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مُسلِم في كتاب الحجِّ -باب استحباب إدامة الحاجِّ التَّلبية حتَّى يَشرَعَ في رمي جمرة العقبة يوم النحر (٢/ ٩٣١، ح ٢٦٨) عن قُتيبة بن سعيد، وابن رُمح، كلاهما عن الليث بن سعد، عن أبي الزُّبير به.","vol":"10","page":166},{"text":"٤٠٠٢ - حدَّثنا أبو العبَّاس الغَزِّي، حدَّثنا أبو نُعيم (^١)، حدَّثنا سُفيان (^٢)، عن أبي الزُّبَير (^٣)، عن جابر قال: أفاضَ النَّبِيّ\n⦗١٦٧⦘ﷺ وعليه السَّكِينَةُ فقال: \"عَلَيْكُم بِالسَّكِيْنَةُ\" وقال: \"لِتَأْخُذْ أُمُّتِي مَنْسَكَها، فَإِنِّي لا أَدْرِي لَعَلِّي لا ألقَاكُم بَعْدَ هذا\" قال: وَأَوْضَعَ في وَادِي مُحَسّرٍ، وأَمَرَهُم أنْ يَرْمُوا الجِمَارَ بِمِثْلِ حَصَى الخَذْفِ. (^٤)\n_________\n(^١) الفضل بن دُكين.\n(^٢) الثوري.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب استحباب رمي جمرة العقبة يوم النّحر راكِبا، وبيان قوله ﷺ: \"لتأخذُوا عنِّي مناسِكَكُم\" (٢/ ٩٤٣، ح ٣١٠) عن إسحاق ابن إبراهيم، وعليِّ بن خَشْرم، عن عيسى بن يونس، عن ابن جُريجٍ، عن أبي الزُّبير به، وليس في لفظِه قولُه: \"وَأَوْضَعَ في وَادِي مُحَسِّرٍ، وأَمَرَهُم أنْ يَرْمُوا الجِمَارَ بِمِثْلِ حَصَى الخَذْفِ\"، وأخرجه النَّسائي بالزِّيادة المذكُورة في السُّنن الصُّغرى (ص ٤٦٧، ح ٣٠٢١) عن محمد بن منصور، عن أبي نُعيم الفضل بن كين، وأخرجه ابن خُزَيمة (٤/ ٢٧٢) عن سَلْمِ بن جنادة، عن وكيع، وعن محمد بن سفيان بن أبي الزَّرْدِ الأُبُلِّي، عن أبي عامر، وعن محمد بن العلاء، عن قبيصة، أربعتُهم عن سُفيان الثوري به، وانظر الحديث التَّالي.\nمن فوائد الاستخراج: اشتِمالُ لَفْظِ المصنِّف على زيادةٍ صحيحةٍ لم تردْ عند مسلم.","vol":"10","page":166},{"text":"٤٠٠٣ - حدَّثنا أبو داودُ السِّجْزِي (^١)، حدَّثنا محمد بن كَثِير، حدَّثنا سُفيان (^٢)، قال: حدثني أبو الزبير (^٣)، عن جابِرٍ قال: \"أفاض رسول الله ﷺ وعليه السَّكِينَةُ، وأمَرهُم أنْ يَرْمُوا بِمِثْلِ حَصَى الخَذْفِ، وأوْضَعَ في\n⦗١٦٨⦘ وادي مُحَسِّرٍ\" (^٤).\n_________\n(^١) سليمان بن الأشْعث السِّجِسْتاني، صاحب السُّنَن، والحديث في سُننه (ص ٢٢٤، ح ١٩٤٤) بهذا الإسناد بمثلِ لَفْظِ المُصَنِّف.\n(^٢) الثوري.\n(^٣) موضع الالتقاء مع مسلم، انظر الحديث السَّابق.\n(^٤) انظر تخريج الحديث السَّابق، ح/ ٤٠٠٢، مع من فوائد الاستخراج.","vol":"10","page":167},{"text":"٤٠٠٤ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر (^١)، حدَّثنا ابن جُريج، قال: أخبرِني أبو الزبير، أنَّه سمَعَ جابرَ بن عبد الله يقولُ: \"رأيتُ النَّبِيّ ﷺ رَمَى الجَمْرَةَ بِحَصَى الخَذْف\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب استحباب كون حصى الجمار بقدر حصى الخَذْف (٢/ ٩٤٤، ح ٣١٣) عن محمد بن حاتِم، وعبد بن حُميد، عن محمد بن بكر به.\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع مسلم في شيخ شيخه وهذا \"بدل\".\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• تصريح ابن جُريج بالتَّحديث، وعند مسلم قال: \"أخبرنا\"، والتحديث أعلى وأقوى من الإخبار.","vol":"10","page":168},{"text":"٤٠٠٥ - حدَّثنا علي بن حرب الطَّائي، حدَّثنا سَعِيد بن سالِم القَدَّاحِ (^١)،\n⦗١٦٩⦘ عن ابن جُريج (^٢)، عن أبِي الزُّبَير، عن جابِر، أنَّ النَّبيّ ﷺ قال: \"حَصَى الجِمار مِثْلَ حَصَى الخَذْف\" (^٣).\n_________\n(^١) هو: سعيد بن سالِم القَدَّاح أبو عُثمان المكِّي، خُراسانِيُّ، الأصْل، ويقال كوفيٌّ سَكَن مكَّة، ت / قبل المائتين.\nوثَّقه ابن معين، وقال أبو زُرعة: \"هُو عندي إلى الصِّدقِ ما هو\"، وقال أبو حاتِم: \"محلُّه الصَّدق\"، وقال أبو داود: \"صدوق يذهب إلى الإرجاء\"، وقال النَّسائيُ: \"ليس به بأسٌ\"، وقال ابن عدي: \"حسن الحديث وأحاديثه مستقيمة وهو عندي صدوق لا بأس به مقبول الحديث\"، وقال العجليّ: \"كان يرى الإرجاء =\n⦗١٦٩⦘ = وليس بِحجَّة\".\nوقال الحافظ في التقريب: \"صدوق يهِمُ، رُمي بالإرجاء\".\nقلتُ: إسناده حسن، وتابعه جماعةٌ عند المصنِّف وغيرِه عن ابن جريج كما في الحديث السَّابق، والحديث التَّالي.\nانظر: التاريخ الكبير (٣/ ٤٨٢)، الجرح والتعديل (٤/ ٣١)، تاريخ ابن معين برواية الدوري (١/ ٦٦)، تهذيب التهذيب (٤/ ٣٥)، التقريب (ت ٢٥٥٤).\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٠٤.\n(^٣) انظر تخريج الحديث السَّابق.","vol":"10","page":168},{"text":"٤٠٠٦ - حدَّثنا الدقيقي، حدَّثنا عَمَّار بن عُمَر (^١)، ح.\nوحدَّثنا عبد الصمد بن الفضل، حدَّثنا مكِّيٌّ كِلاهُما، عن ابن جُريج (^٢)،\n⦗١٧٠⦘ بإسنادِه: \"رأيتُ النَّبِيّ ﷺ رمَى بِحَصَى الخَذْفِ\" (^٣).\n_________\n(^١) لعلَّه: عَمَّار بن عُمر بن المختار أبو ياسِر، روى عن سَهْلِ بن أَسْلَم، وروى عنه أبو زرعة قديمًا، ويدخل في طبقة تلاميذ ابن جُريجٍ، حيثُ لم أقف على راو آخر بهذا الاسم في طبقة تلاميذ ابن جُريج.\nضَعَّفه البيهقيُّ، وقال العقيلي: \"لا يتابع على حديثه\"، وذكره الذهبي في الميزان، وقال: \"فيه كلام\".\nتابعه في هذا الحديث جمعٌ من الرُّواة عن ابن جريج.\nانظر: الجرح والتعديل (٦/ ٣٩٤)، شُعب الإيمان (٢/ ٤٦٥)، الضُّعفاء الكبير للعقيلي (٣/ ٣٢٥)، ميزان الاعتدال (٣/ ١٦٦)، لسان الميزان (٤/ ٢٧٣).\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٠٤.\n(^٣) انظر تخريج ح/ ٤٠٠٤.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن ابن جُريج ثلاثة طرق: طريق سعيد بن سالم القدَّاح (ح / ٤٠٠٥)، وطَريق عمَّار ابن عُمر، وطريق مَكيّ بن إبراهيم.","vol":"10","page":169},{"text":"٤٠٠٧ - حدَّثنا محمد بن عبد الله بن سُليمان أبو جعفر الحَضْرَمي مُطَيَّنٌ، حدَّثنا سعيد بن عمرو الأشْعَثِي (^١)، حدَّثنا عبد الرحيم ابن سُليمان (^٢)، عن عبيد الله بن عمر، عن أبِي الزُّبَير (^٣)، عن جابر، أنَّ النّبَيَّ ﷺ قال: \"ارمُوا الجِمار بِمِثْلِ حَصَى الخَذْفِ\" (^٤).\n_________\n(^١) هو: سعيد بن عمرو بن سهل الكِنْدي، الأَشْعَثِي، أبو عُثمان الكُوفي، ثقة من العاشرة، ت / ٢٣٠ هـ. التقريب (ت ٢٦١٥).\n(^٢) هو: عبد الرحيم بن سُليمان الكِنانِي أبو علي الأشَلّ المَرْوَزِيّ.\n(^٣) موضع الالتقاء مع مسلم، انظر ح / ٤٠٠٤، ٤٠٠٥، ٤٠٠٦.\n(^٤) أخرجه النسائي في السُّنن الصغرى (ص ٤٧٤، ح ٣٠٧٤) عن محمد بن آدم، وأخرجه ابن خُزيْمة في صحيحه (٤/ ٢٧٧) عن محمد بن العلاء بن كُريب، كلاهما عن عبد الرحيم بن سُليمان به، إلَّا أنهما رويا ذلك من فِعْلِ النّبَيِّ ﷺ لا أمْرِه.","vol":"10","page":170},{"text":"٤٠٠٨ - ز- حدَّثنا أبو يحيى الزَّعَفْرانِي (^١)، قال: قَرأتُ على سَهْلِ\n⦗١٧١⦘ ابن عُثمان (^٢)، عن عبد الرحيم بن سُليمان، عن عبيد الله، عن نافع، عن عُمر قال: قال النَّبيّ ﷺ: حَصَى الجِمار مِثْلَ حَصَى الخَذْف؟ فقال لي: \"نَعَمْ\" (^٣).\n_________\n(^١) هو: جعفر بن محمد بن الحسن أبو يحيى الزعفراني المعروف بالتفسيري.\nقال أبو حاتم الرازي: \"سمعت منه وهو صدوقٌ\"،\nقال الحافظ ابن حجر: \"وهذا الرجُل من الحُفَّاظِ الكِبارِ الثِّقاتِ\"، وقال =\n⦗١٧١⦘ = السيوطي: \"كان إماما في التفسير صدوقا ثقة\".\nانظر: الجرح والتعديل (٢/ ٤٨٨)، لسان الميزان (٢/ ١٢٦)، طبقات المفسرين للسيوطي (ص ٤٣).\n(^٢) هو: سهل بن عثمان بن فارس الكِنْدي، أبو مسعود العَسْكَري، نزيل الرَّيِّ.\n(^٣) أخرجَ الطَّبراني في المُعجم الأوسط (١/ ١٠٨) عن أحمد بن رشدين، عن عبد الرحمن ابن عبد الله بن عبد الحكم، عن أشهب بن عبد العزيز، عن ابن لهيعة، عن أيُّوب ابن موسى، عن نافع، عن ابن عُمر بلفظ مختلف عن لفظ المصنِّف: \"أنَّ رسول الله ﷺ لما أتى محَسِّرًا حرَّك راحلته وقال: عليكُم بحصَى الخَذْفِ\":\nقال الإمام الطَّبراني عقِب إخراجه: \"لَمْ يَرْوِ هذا الحديثَ عن أيُّوب بن مُوسى إلَّا ابنُ لهيعة، تفرَّدَ بِه أَشْهَب\".\nقلتُ: لم أقِف على مُتابعٍ لأبِي يحيى الزَّعفراني عن سهل بن عُثمان، ولا لسهلٍ وعبد الرحيم عمَّن فوقهما في هذا الحديث، وأرى أن الرِّواية عن نافعٍ خطأٌ من سَهْلِ بن عُثمان أو من تحتَه، لأنَّ سهلًا صاحبُ غرائب، وخالفه ثلائةٌ من الرُّواة الثِّقات (محمد بن العلاء، محمد بن آدم، سعيد بن عمرو الأشْعَثِي) فرووه عن عبد الرحيم بن سُليمان عن عبيد الله بن عمر، عن أبي الزبير به، ثُمَّ إنَّ نافعا ﵀ إمامٌ يجمعُ حديثُه، له تلامذةٌ كُثُرٌ مكثرون عنه، ومجيئٌ الحديث عنه بمثل هذا الإسناد الفردِ دون غيره موضعُ إشكالٍ قويٍّ أيضًا.\nانظر: تخريج ح / ٤٠٠٧.","vol":"10","page":170},{"text":"٤٠٠٩ - حدَّثنا أبو جَعْفر محمد بن إبراهيم بن عبد الله المَرْوَزِي (^١)، وابن أبِي العَوَّام البِسْطَامِيِّ (^٢)، قالا: حدَّثنا عليّ بن حُجْرٍ، حدَّثنا الهيْثَم ابن حُميد (^٣)، حدَّثنا المُطْعِم بن مِقْدَام (^٤)، عن أبِي الزُّبَير (^٥) قال: سمَعتُ جابر بن عبد الله يقول: \"رأيتُ النَّبِيّ ﷺ يَرْمِيْ بِحَصَى الخَذْفِ\" (^٦).\n_________\n(^١) لَمْ أقِفْ على ترجَمَتِه، ولعلَّه محمد بن إبراهيم بن عبد الله بن الفضل أبو جعفر الدَّيبُلِي، ثُمَ المَكِّي، ت / ٣٢٢ هـ، فإنَّه من معاصِري الحافظ أبي عوانة، ذكره الذَّهبي في تاريخ الإسلام، وقال: \"وكان صَدُوقًا مَقْبُولًا\".\nانظر: تاريخ الإسلام (٢٤/ ١٣٣).\n(^٢) هو: محمد بن أحمد بن أبي العَوَّام بن يزيد التِّمِيمي، ت / ٢٧٦ هـ.\nقال عبد الله بن أحمد والدَّارقطني: \"صدوقٌ\"، وذكرَه ابن حبَّان في \"الثَّقات\" وقال: \"رُبَّما أخطأ\".\nقال الذَّهبي: \"ثِقَةٌ صدُوقٌ\".\nانظر: تاريخ بغداد (١/ ٣٧٢)، الثِّقات (٩/ ١٣٤)، تاريخُ الإسلام حوادث سنة (٢٠/ ٤٢٤).\n(^٣) أبو أحمد أو أبو الحارث الغسَّانِي مولاهم.\n(^٤) هو: المطعم بن مِقْدام الصَّنعانِي الشَّامي.\nوثَّقه ابن معين، والذَّهبيُّ، وذكره ابن حِبان في الثِّقات.\nقال الحافظ ابن حجر: \"صدوقٌ\".\nانظر: تاريخ ابن معين -رواية الدوري- (٤/ ٤٣٤)، الجرح والتَّعديل (٨/ ٤١١)، الثِّقات (٥/ ٤٥٩)، الكَاشِف (٢/ ٢٦٩)، التقريب (ت ٧٥٥٧).\n(^٥) موضع الالتقاء مع مُسلم، انظر تخريج ح / ٤٠٠٤.\n(^٦) أخرجه الإمام الطَّبراني في المعجم الأوسط (١/ ١٩٤) ومسند الشاميين (٢/ ٥٤) عن =\n⦗١٧٣⦘ = أحمد بن عليّ، عن عليّ بن حُجر، عن الهيثم به، وقال عقب إخراجه حديثين آخرين له: \"لم يرو هذه الأحاديث عن المطعم إلا الهيثم بن حُميد، تفرَّد بها عليُّ بن حُجر\" وبالنَّظر إلى حال رجال الإسناد يُمكِن القولُ بتحسين الإسناد، والله أعلم.\nمن فوائد الاستخراج:\nزاد أبو عوانة على الإمام مسلم من طُرقِ الحديث عن أبي الزبير طريقين، طريق عبيد الله بن عمر (ح / ٤٠٠٤)، وطريق المُطعم بن مقدام.","vol":"10","page":172},{"text":"٤٠١٠ - ز- حدَّثنا أبو عُثمان أحمد بن محمد بن أبي بكر المُقَدَّمي، حدَّثنا سُلَيمَان (^١)، حدَّثنا حمَّاد، عن أيُّوب، عَن أبِي الزُّبَير، عن جَابرٍ قال: لمَّا أفاضَ رسول الله ﷺ مِن عرفةَ جعلَ يقولُ بِيدِه: \"السَّكِينةَ عِبادَ الله، السَّكِينةَ عِبَادَ الله\" (^٢).\n_________\n(^١) ابن حَرب، وشيخُه حمَّاد بن زيد.\n(^٢) أخرجه النسائي في الصُّغرى (ص ٤٦٧، ح ٣٠٢٢، ٣٠٢١) عن أبي داود الحرَّاني، عن سليمان بن حرب، عن حمَّاد، عن أيُّوب (مختصر)، وعن محمد بن منصُور، عن أبي نعيم، عن سفيان الثوري، كلاهُما عن أبي الزبير به، وإسناده صحيح.\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":173},{"text":"<span data-type='title' id=toc-615>بابُ ذكرِ الخَبرِ المُبَيِّنِ أنَّ النَّبِيّ ﷺ لما رجع منْ جَمْعٍ إلى مِنًى لَمْ يَنْزِلْ عنْ رَاحِلَتِه وَبَدأ بِجَمْرَةِ العَقَبَةِ فَرَمَاهَا، ثُم انصرَفَ فَوَقَف النَّاسُ وَخَطَبهمْ</span>","vol":"10","page":174},{"text":"٤٠١١ - حدَّثنا هِلالُ بن العلاء الرَّقِّي، حدَّثنا أبِي (^١)، حدَّثنا عبيد الله بن عمرو (^٢)، عن زيد بن [أبي] أُنَيْسَة (^٣)، عن يحيى بن حُصين، عن جدَّتِه (أمِّ) (^٤) الحُصين أنهَّا حَدَّثَتْهُ قالتْ: حَجَجْتُ مع رسول الله ﷺ عَامَ حَجَّةِ الوداعِ، قالتْ: فَرَأَيْتُ بِلالًا وأُسَامَةَ أحدُهُما يقُودُ بِخطام (^٥) رَاحِلَتِه، والآخَرُ رَافِعًا ثوبَه يَسْتُرُهُ من الحَرِّ، حتَّى رمَى جمرةَ العَقَبةِ ثُمَّ\n⦗١٧٥⦘ انصرفَ، فوقفَ لِلنَّاسِ وقدْ جَعَلَ ثَوْبَهُ تَحْتَ إِبْطِهِ عَلَى عَاتِقِه الأيْسرِ، فرَأيتُ تَحْتَ غُضْرُوفِ (^٦) كتِفِه الأَيْمَنِ كَهَيْئَةِ جَمْعٍ وَذكَرَ أصَابِعَهُ، ثُمَّ ذكرَ قولًا شَدِيْدًا كَبِيْرًا، ثُمَّ قالَ: \"اللَّهُمَّ اشْهَدْ، هَلْ بَلَّغْتَ\" ثُمَّ قالَ فِيْمَا يقولُ: \"إنْ أُمِّرَ عليكم عبد مُجَدَّعٌ (^٧) \" قالَ: أُرَاهَا قَالَتْ: \"أسْوَدُ يَقُودكمْ بِكِتَابِ اللهِ، فَاسْمَعوا لَه وَأَطِيْعوا\" (^٨).\n_________\n(^١) هو: العلاء بن هلال بن عمرو بن هلال الباهِلي، الرَّقِّي.\n(^٢) ابن أبي الوليد الأسدي الرّقي.\n(^٣) موضع الالتقاء مع مسلم، وقد سقط ما بين المعقوفين من نُسخة (م) واستدركتُه من كُتُب الرِّجال، تقدَّمت ترجمتُه.\n(^٤) ما بين القوسين تصحَّف في نُسخة (م) إلى \"امرا\"، والتَّصويب من إتحاف المهرة (١٨/ ٢٤٦، ح ٢٣٦١٦)، وكتب الرِّجال.\nانظر: التقريب (ت ١١٨٠٣).\n(^٥) خِطامُ البعير: أن يُؤخذ حبْلٌ من لِيفٍ أو شَعرٍ أو كتَّانٍ فيجعل في أحدِ طرفيه حلقةٌ ثُمَّ يُشَدُّ فيه الطَّرفُ الآخَر حتَّى يصيرَ كالحلقة ثُم يُقادُ البعير ثُمَّ يُثْنَى على مَخْطَمِه، وأمَّا الذي يُجْعلُ في الأنْفِ دقيقًا فهُو الزِّمامُ.\nانظر: النِّهاية في غَريبِ الحديث (٢/ ٥٠).\n(^٦) -بِضَمِّ الغين المُعجمة والراء بينهما ضادٌ معجمةٌ- هُو الرَّقِيق اللَّيِّنُ الذي بين اللَّحمِ والعَظْمِ، وغُضْروفُ الكتِف: رأسُ لَوْحِه.\nانظر: النِّهاية (٤/ ٣٧٠)، تفسير غَريب ما في الصَّحيحين (١/ ٧٣)، تُحفة الأحوذي (٩/ ١٣٩).\n(^٧) مُجَدَّعٌ: مُقَطَّعُ الأطراف.\nانظر: مشارِقُ الأنوار (١/ ١٤١).\n(^٨) إسناد أبي عوانة للحديث ضعيف، لحالة هلال بن العلاء، ولكنِّ الحديثَ صحيحٌ أخرجه مسلم في كتاب الحجِّ -باب استحباب رمي جمرة العقبة يوم النَّحر راكبًا … (٢/ ٩٤٤، ح ٣١١) عن سلَمة بن شَبِيب، عن الحَسَنِ بن أَعْيَنَ، عن مَعْقِل ابن عبيد الله، عن زَيدْ بن أنيسة به، وليس في لفظه قولُه: \"وقدْ جَعَلَ ثَوْبَهُ تَحْتَ إِبْطِهِ عَلَى عَاتِقِه الأيْسرِ، فرَأيتُ تَحْتَ غُضْرُوفِ كَتِفِه الأَيمَنِ كَهَيْئَةِ جَمْعٍ وَذكرَ أصَابِعَهُ\"، وأخرجه ابنُ خُريمة في صحيحه (٤/ ٢٠٢) عن محمد بن يحيى (بدون الزِّيادة المذكورة عند أبي عوانة)، وأخرجه الطبراني في المعجم الكبير (٢٥/ ١٥٧) عن أحمد ابن إسحاق الخَشَّاب، كلاهما عن عبد الله بن جعْفَر، وأخرجه ابن حِبَّان في صحيحه عن أبي يعلى، عن عبد الجبار بن عاصِم، كلاهمُا عن عبيد الله بن عمرو الرَّقّي به، بِالزِّيادة المذكُورة في لفظَيْهما. =\n⦗١٧٦⦘ = من فوائد الاستخراج:\n• اشتمال لفظ المصنِّف على زيادة صحيحة لم ترد عند مسلم.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":174},{"text":"٤٠١٢ - حدَّثنا الصغاني، حدَّثنا عليُّ بن (مَعْبَد) (^١)، ح.\nوحدَّثنا أبو داود الحراني، حدَّثنا عبد الله بن جعْفَر (^٢)، قالَا: حدَّثنا عبيد الله بن عمرو الرَّقِّي، عن زيْد ابن أبي أُنَيْسَة (^٣)، عن يحيى بن حُصَيْن الأَحْمَسِيِّ، عن أمِّ الحُصينِ حَدَّثَتْهُ قالتْ: حَجَجْتُ مَعَ رسول الله ﷺ في حَجَّةِ الوَدَاعِ، فَرَأَيْتُ أُسَامة بن زيد وَبلالًا يَقُودُ أحَدُهما بِخِطَامِ رَاحلتِه، والآخَرُ رَافِعٌ ثَوْبَهُ يَسْتُرُهُ مِنَ الحَرِّ، حَتَّى رَمَى جَمْرَةَ العَقَبَةِ ثُمَّ انْصَرَفَ، وَوَقَفَ لِلنَّاسِ، قالَ: وَجَعَلَ ثَوْبَهُ تَحْتَ إِبْطِهِ عَلَى عَاتِقِه الأَيْسَرِ، فَرَأَيْتُ تَحْتَ غُضْرُوفِ كَتِفِه الأَيْمَنِ كَهَيْئَةِ جَمْعٍ، قالَ عبيد الله مِثْلَ هذا، وجَمَعَ ابنُ مَعْبَدٍ كَفَّه، ثُمَّ ذكَرَ قَولًا كَبِيْرًا، ثُمَّ قالَ: \"اللَّهُمَّ\n⦗١٧٧⦘ اشهدْ، هَلْ بَلَّغْتُ\" ثُمَّ كانَ فِيْمَا يقولُ: \"إنْ أُمِّرَ علَيكُم عبد مُجَدَّعٌ -قالَ: أُراها قالتْ- أسْودُ يُقِيْمُ فِيْكُم كتابَ الله فَاسْمَعُوا وَأطِيْعُوا\" (^٤).\n_________\n(^١) ابن شدّاد العَبْدي، أبو الحسن، ت / ٢١٨ هـ، تصَحَّف اسمه في نسخة (م) إلى \"سعيد\" والتَّصويب من إتحاف المهرة (١٨/ ٢٤٦، ح ٢٣٦١٦) كتب الرِّجال.\nوثَّقه أبو حاتم، وابن حبَّان حيثُ قال: \"مستقيم الحديث\".\nانظر: الجرح والتعديل (٦/ ٢٠٥)، الثقات (٨/ ٤٦٧)، تهذيب الكمال (٢١/ ١٣٩).\n(^٢) ابن يحيى بن خالد بن بَرْمك البَرْمَكِيِّ أبو مُحَمَّد.\n(^٣) موضع الالتقاء مع مسلم، انظر الحديث السابق ح /٤٠١١.\n(^٤) انظر تخريج الحديث السَّابق.\nمن فوائد الاستخراج: اشتمال لفظ المصنّف على زيادة صحِيحة لم ترد عند مسلم، وهي قولُه: \"وَجَعَلَ ثَوْبَهُ تَحْتَ إِبْطِهِ عَلَى عَاتِقِه الأَيْسَرِ، فَرَأَيْتُ تَحْتَ غُضْرُوفِ كَتِفِه الأَيْمَنِ كَهَيْئَةِ جَمْعٍ\".","vol":"10","page":176},{"text":"٤٠١٣ - حدَّثنا الدَّنْدَانِي (^١)، وعبد الله بن أحمد بن حَنْبَل، قالا: حدَّثنا أحمدُ بن حَنْبَلٍ (^٢)، حدَّثنا محمد بن سَلَمة، عن أبِي عبد الرحيم قالَ أحمد: اسمُه خَالِد بن أبي يَزِيْد (^٣)، عن زيد بن أبي أُنَيْسَة، عن يحيى ابن حُصَينٍ، عن أُمِّ الحُصَيْنِ حَدَّثَتْة قالتْ: حَجَجتُ، فذَكرْتُ مثْلَه إلَى قولِه، رَمَى جَمْرةَ العَقَبَةِ (^٤).\n_________\n(^١) هُو: مُوسى بن سعيد بن النُّعمان الثَّغْرِي، أبو بكر الطَّرْسُوسِي، تقدَّمت ترجمتُه.\n(^٢) موضِع الالتِقاءِ مع مُسلِم، والحديث في مسنده (٦/ ٤٠٢) بهذا الإسناد بِمثْلِ ما ذكرَه أبو عوانة.\n(^٣) العِلل ومعرفة الرِّجال (٣/ ١٩٣).\n(^٤) أخرجه مسلم في كتابِ الحجِّ -بابُ استِحبابِ رَمْي جمَرة العَقَبةِ يوم النَّحر راكبًا … (٢/ ٩٤٤، ح ٣١٢) عن أحمدَ بن حَنْبَل به.\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع مسلم في شيخه، وهذا \"موافقة\".\n• تساوى عدد رجال الإسنادين، وهذا \"مساواة\". =\n⦗١٧٨⦘ = • نسبةُ أبي عوانة القولَ في اسمِ أبي عبد الرحيم إلى الإمام أحمد.","vol":"10","page":177},{"text":"٤٠١٤ - ز- حدَّثنا أبو يحيى بن أبي مَسَرَّة بمكَّة، حدَّثنا محمد بن عبد الملك أبو جابِر (^١)، حدَّثنا هِشَام بن الغَاز (^٢)، حدَّثنا نَافِع، عن ابن عُمر قال: وقفَ رسول الله ﷺ يوم النَّحر في حجة الوَداعِ عند الجَمَراتِ فقال: \"أيُّ يومٍ هَذَا؟ \" قالُوا: يوم النَّحْرِ، فقال: \"فأيُّ بَلَدٍ هذا؟ \" قالوا: بلدُ الحرام، قال: \"فأيُّ شهْرٍ هذا؟ \" قالُوا: شهرُ الحرَام، قال: \"هذَا يومُ الحجِّ الأكْبرِ، فدِمَاؤُكُم وأموالُكُم وأعْرَاضُكمْ عَليكُم حرامٌ كَحُرْمةِ هذَا البلدِ في هذَا اليوْمَ\" ثمَّ قال: \"هلْ بَلَّغْتُ؟ \" قالُوا: نعم، قال: فَطَفقَ رسول الله ﷺ يقولُ: \"اللَّهم اشهَدْ\" ثم وَدَّعَ النَّاس، فقالوا: هذه حَجَّةُ الوَداعَ (^٣).\n_________\n(^١) هو: محمد بن عبد الملك بن يزيد بن مسمع الأزدي، البصري.\n(^٢) ابن رَبِيعة الجُرَشِي -بضمِّ الجيم، وفتح الراء بعدها معجمة- الدِّمشقي. التقريب (ت ٨٢٢٤).\n(^٣) إسناد أبي عوانة للحديث ضعيف لضعف محمد بن عبد الملك أبي جابر، ولكن الحديثَ صح من طرق أخرى عن هشام بن الغاز، فأخرجه البخاري في كتاب الحجِّ -باب الخطبة أيَّامَ منى (ص ٢٨١، ح ١٧٤٢) تعليقًا عن هِشام بن الغَاز به، ووصل الحافظُ ابن حجر تعليقَ البخاري في تغليق التعليق (٣/ ١٠٤ - ١٠٥) من عدة طُرق، وأخرجه البيهقي في السنن الكبرى (٥/ ١٣٩) عن عبد الله بن يُوسف الأصبهاني، عن عبد الله بن محمد بن إسحاق الفاكِهِيّ، عن أبي يحيى بن أبي مسرَّة به. =\n⦗١٧٩⦘ = وأخرجه أبو داود في سُننِه مختصرا (ص ٢٢٤، ح ١٩٤٥) عن مؤَمَّل ابن الفضل، عن الوليد بن مسلم، وأخرجه ابن ماجه في سننه بنحو لفظ المصنِّف (ص ٥١٧، ح ٣٠٥٨) عن هِشام بن عمَّار، عن صدقة بن خالد، كلاهما عن هِشام بن الغَاز به، ولفظُ أبي داود: أن رسول الله ﷺ وقف يوم النحر بين الجمرات في الحجة التي حج فيها فقال: \"أي يوم هذا؟ \"قالوا يوم النحر، قال: \"هذا يوم الحجّ الأكبر\"، وهذه أسانيد جيِّدة، يصلُ بها الحديث إلى مرتبة الصحَّة أو الحسن على أقلِّ الأحوال، والحديثُ صحَّحه الشيخ الألباني في صحيح أبي داود (٥/ ٥٤٦، ح ١٩٤٥) وصحيح سُنن ابن ماجه (٣/ ٥٨، ح ٢٥٠٠). وانظر تخريج الحديثِ التَّالي.\nمن فوائد المستخرَج:\nزاد الحافظ أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":178},{"text":"٤٠١٥ - ز- حدَّثنا أبو داود السِّجْزِيُّ (^١)، حدَّثنا مُؤَمَّل بن الفَضْل، حدَّثنا الوليد (^٢)، حدَّثنا هشام بن الغَازِ، حدَّثنا نَافِع، عن ابن عمر، أنَّ النَّبِيّ ﷺ وقَفَ يومَ النَّحرِ بينَ الجَمَراتِ في حجَّةِ الوَدَاعِ التِي حَجَّ فقال: \"أيُّ يوَمٍ هَذَا؟ \" فَقَالوا: يومَ النَّحْرِ، قالَ: \"إنَّ هذَا يومُ الحَجِّ الأَكْبَرِ\" (^٣).\n_________\n(^١) سُليمان بن الأشعث السِّجستانِي، صاحب السُّنن، والحديث في سُننه (ص ٢٢٤، ح ١٩٤٥) بهذا الإسناد بمثل لفظ المصنِّف.\n(^٢) ابن مسلم القُرَشِيّ، أبو العبَّاس الدِّمَشْقِي.\n(^٣) أخرجه الحاكم في المستدرك (٢/ ٣٦١)، عن أبي النضر محمد بن محمد الفقيه، عن عثمان بن سعيد الدارمي، عن سُليمان بن عبد الرحمن الدمشقي، وأخرجه الطَّحاوي =\n⦗١٨٠⦘ = في شرح معاني الآثار (٤/ ١٥٩) عن يزيد بن سنان عن دُحيم، كلاهما عن الوليد بن مسلم به، وقد صرَّح الوليد بالتحديث في رواية الحكم.\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم.","vol":"10","page":179},{"text":"٤٠١٦ - ز- حدَّثنا أبو داوُد (^١)، حدَّثنا مُؤَمَّل (^٢)، حدَّثنا الوَلِيدُ (^٣)، حدثنا ابن جَابِر (^٤)، حدَّثنا سُلَيم بن عامر الكَلاعِي (^٥) قال: سمعت أبا أُمَامَة يقول: \"سمِعْتُ خُطْبَةَ النَّبِيّ ﷺ بِمِنَى يَوْمَ النَّحرِ\" (^٦).\n_________\n(^١) هو: سُليمان بن الأشعث، صاحبُ السُّنن، والحديثُ في سُننِه (ص ٢٢٥، ح ١٩٥٥) بهذا الإسناد بمثل لفظ المصنِّف.\n(^٢) ابن الفَضْل الحَرَّاني.\n(^٣) ابن مسلم القُرَشِي، أبو العبَّاس الدِّمَشْقِي.\n(^٤) هو: عبد الرحمن بن يَزيد بن جابر.\n(^٥) الكَلاعِي: -بفتحِ الكاف وفي آخرِها العينُ المُهملة. الأنساب (٥/ ١١٨).\n(^٦) أخرجه الطبراني في المعجم الكبير (٨/ ١٥٧) عن إبراهيم بن دُحيم الدِّمَشْقي، عن الوليد بن مسلم به.\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":180},{"text":"<span data-type='title' id=toc-616>باب بَيانِ المَوْضعِ الذي مِنْهُ تُرمَى الجمْرَةُ وبيانِ إباحةِ رَمْيِ الجمَارِ راكبًا، والدَّلِيلُ علَى أن السنة في المَرْكوب لِلإمام المقْتدَى بِهِ، وَأن النَّبِيّ ﷺ رَمَى رَاكبًا لِيُؤْخَذ عنْهُ</span>","vol":"10","page":181},{"text":"٤٠١٧ - حدَّثنا عبَّاس الدوري، حدَّثنا روح بن عبادة، ح.\nوحدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، ح.\nوحدَّثنا عبد الصمد، حدَّثنا مَكِّي، قالُوا: حدَّثنا ابن جُريج (^١)، أخبرني أبو الزبير أنَّه، سمِعَ جابرَ بن عبد الله يقول: رأيتُ النَّبِيّ ﷺ يَرْمِي عَلَى رَاحِلَتِه يَوْم النَّحْرِ ويقُولُ: \"لِتَأْخُذُوا مَنَاسِكَكُم فَإِنِّي لَا أَدْرِيْ لَعَلّي لَا أَحُجُّ بَعْدَ حَجَّتِي هَذِهِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب استحبابِ رميِ جمرة العَقَبةِ يوم النَّحرِ راكبًا … (٢/ ٩٤٣، ح ٣١٠) عن إسحق بن إبراهيم، وعلِيّ بن خَشْرَم، كلاهما عن عِيسى بن يُونس، عن ابن جريج به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مُسلم من طُرق الحديثِ عن ابن جُريج ثلاثة طرق، وهي طريقُ روحٍ، وطريق محمد بن بكرٍ، وطريق مكيِّ بن إبراهيم.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":181},{"text":"٤٠١٨ - حدَّثنا أبو جَعْفَر محمَّد بن إبراهيم المَرْوَزِي، حدَّثنا\n⦗١٨٢⦘ عَليُّ بن حُجْرٍ، حَدَّثنا الهيثَمُ بن حُميدٍ، حدَّثنا المُطْعِمُ بن المِقْدَامُ، عن أبِي الزُّبَيْرِ (^١)، عن جَابرٍ، بِمِثْله (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠١٧.\n(^٢) أخرجه الإمام الطَّبراني في المُعجم الأوسط (١/ ١٩٤) ومُسند الشاميين (٢/ ٥٤) عن أحمد ابن عليّ، عن علي بن حُجر، عن الهيثم به، وقال عقِبَ إخراجِه حَديثَينِ آخرين له في المعجم الأوسط: \"لم يرو هذه الأحاديث عن المطعم إلا الهيثم بن حُميد، تفرَّد بها عليُّ بن حُجر\" وبالنَّظر إلى حال رجالِ الإسناد يمُكِن القولُ بِتَحسين الإسناد، والله أعلم.","vol":"10","page":181},{"text":"٤٠١٩ - حدَّثنا أبو أمية (^١)، وأبو قِلابَة (^٢)، قَالا: حدَّثنا بِشْرُ ابن عُمر، عن شُعبة (^٣)، عن الحَكمِ، عن إبراهِيمَ (^٤)، عن عبد الرحمن بن يَزِيد قالَ: حَجَجْتُ مَعَ عبد الله بن مَسعُود فرأيتُه \"يَرْمِي الجَمْرَةَ الكُبْرَى بِسَبْعِ حَصَيَاتٍ، وَجَعَلَ البَيْتَ عَنْ يَسَارِه وَمِنًى عَنْ يَمِيْنِه\" وقال: هَذا مُقَامُ الَّذِي أُنْزِلَتْ عَلَيْهِ سُورةُ البَقَرَةِ (^٥).\n_________\n(^١) محمد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطَّرسُوسِي.\n(^٢) عبد الملك بن محمد بن عبد الله بن محمد الرَّقاشي، البصري.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) ابن يزيد بن قَيْسِ النَّخعي.\n(^٥) أخرجه مسلم في كتاب الحج -باب استحباب تقديم الضَّعفة من النِّساء وغيرهنَّ من مزدلفة إلى منى … (٢/ ٩٤٣، ح ٣٠٧) عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشَّار، جميعًا عن غُندر، وعن عبيد الله بن مُعاذ، عن أبيه مُعاذ، وأخرجه =\n⦗١٨٣⦘ = البُخاري في صَحيحه (ص ٢٨٢، ح ١٧٤٨، ١٧٤٩) عن حفص بن عُمر، وآدم (فرَّقَهما) أربعتُهم عن شُعبة به.","vol":"10","page":182},{"text":"٤٠٢٠ - حدَّثنا الزَّعَفْرَانِي (^١)، حدَّثنا ابنُ أبِي عَديٍّ (^٢)، حدَّثَنَا شُعْبَةُ (^٣)، عَنِ الحَكَمِ، ومَنْصُورٍ، عن إبْرَاهِيْمَ، عَنْ عبد الرحمن بن يَزِيدَ قالَ: \"رأيتُ عبد الله بن مَسْعُودٍ رَمَى جَمْرَةَ العَقَبَةِ وَجَعَلَ الكَعْبَةَ عَنْ يَسَارِهِ وَعَرَفَةَ عَنْ يَمِيْنِه\" وقال: هَذا مُقامُ الَّذِي أُنْزِلَتْ عَلَيْهِ سُورةُ البَقَرَةِ (^٤).\n⦗١٨٤⦘ * منصُور، غريبٌ لَم يقُله غيرُه * (^٥).\n_________\n(^١) الحسن بن محمد بن الصَّبَّاح، أبو علي الزَّعَفْرَانِي، البغدادي.\n(^٢) هو: محمد بن إبراهيم بن أبي عَدِيِّ السُّلَمي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه النَّسائي في السُنن الصُّغرى (ص ٤٧٣، ح ٣٠٧١) والكبرى (٢/ ٤٣٨) عن الحسَن بن محمَّد الزِّعفرانِي، ومالِك بن الخَلِيل، وأخرجه ابن الجارود في المنتقى (ص ١٢٧) عن الحسن بن محمد الزعفراني وحده، كلاهما عن ابن أبي عدِيٍّ عن شُعبة بِمثله، بلفظ: \"وعرفة عن يَمينِه\"، ولكنَّ سائر الرواة عن شُعبة يقولون: \"ومنى عن يمينه\" بدلَ \"وعرفة عن يَمينِه\"، منهم حفص بن عمر وآدم بن أبي إياس، وغُندر، ومعاذ العَنبري، أخرج البُخاريُّ حديثَ الأوَّلين من الأربعة ومسلم حديث الأخيرَين منهم في صحيحهما كما في التخريج السَّابق (ح / ٤٠١٩)، وتابعهم بشر بن عمر الزهراني عن شُعبة عن أبي عوانة أيضا (ح / ٤٠١٩)، ومقصود الجُملتين واحد، فإن الحاجَّ إذا جعل الكعبة عن يساره، فإنَّ عرفة ومنى تكونان عن يمينه، ولعلَّ ابن أبي عديٍّ روى بالمعنى، كما يظهرُ أنَّ ابن أبي عدِيّ لم يضبط الحديثَ كما ضبطه غيرُه، ولذا خالف الجماعة من الثقات في الإسناد أيضا، فزاد فيه: منصورًا.\nمن فوائد الاستخراج: =\n⦗١٨٤⦘ = • تساوي عدد رجال الاسنادين، وهذا \"مساواة\".\n• زيادة طريقين آخرين عن شُعبة، طريق بشر، وطريق ابن أبي عديٍّ.\n• بيانُ العِلَّة في إسناد الحديث.\n(^٥) هكذا العِبارة في نسخة (م)، ومقصودُ المصنِّف أن ذِكرَ منصُورٍ في الإسناد غريبٌ، لأنَّ سائر الرُّواة عن شُعبة لا يذكرون منصورا في الإسناد، منهُم: محمد بن جعفر، ومعاذ العنبري، وحفص بن عُمر، وآدم بن أبي إياس، وبشر بن عُمر وغيرهم، انظر التَّخريج السَّابق.\nقال الإمام النسائي (السنن ص ٤٧٣، ح ٣٠٧١): \"ما أعلم أحدا قال في هذا الحديث منصورٌ غير ابن أبي عديٍّ، والله تعالى أعلم\".","vol":"10","page":183},{"text":"٤٠٢١ - حدَّثنا محمد بن إسحاق الصغاني، حدَّثنا إسماعيل ابن الخَلِيل، حدَّثنا علي بن مُسْهِر (^١)، أخْبَرَنَا الأعمش، قالَ: سَمِعْتُ الحَجَّاَجَ بن يُوسُفَ يقولُ على المِنْبَرِ: ألِّفُوا القُرآنَ عَلَى مَا ألَّفَهُ جِبْرِيْلُ ﵇، السورةُ الَّتِي يُذكرُ فيها البَقَرَةُ، والسُّورةُ الَّتِي يُذْكَرُ فِيها آلُ عِمْرَانَ، قالَ: فأتيتُ إبْراهِيمَ فَحَدَّثْتُه، فَسَبَّهُ، ثُمَّ قالَ: أخْبرني عبد الرحمن بن يزيدَ أنَّه كانَ مَعَ عبد الله بن مَسْعُودٍ \"حَتَّى أَتَى جَمْرَةَ العَقَبَةِ فَاسْتَبْطَنَ (^٢) الوَادِي،\n⦗١٨٥⦘ فَاسْتَعْرَضَها (^٣)، فَرَمَاهَا بِسَبْعِ حَصَياتٍ مِنْ بَطْنِ الوَادِي يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ\" فقلتُ: يا أبا عبد الرحمن: إنَّ الناسَ يأتُونَ بِها مِنْ فوقِها، فَقال: هُوَ والَّذِي لا إله غيرُهُ مَقامُ الَّذِي أُنْزِلَتْ علَيهِ سُورَةُ البَقرةِ (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) استَبْطَنَ الوَادِي: أي سارَ في بَطْنِهِ وَوَسَطِهِ.\nانظر: مشارق الأنوار (١/ ٨٨).\n(^٣) اسْتعرضها: -يعني الجمرة- أتاها من جانبها عرضا، فتكون مكة على يساره، ومنى عن يمينه، والعَرْضُ خلافُ الطُّول.\nانظر: تاجُ العروس (١٨/ ٤٢٢)، وانظر تعليق فؤاد عبد الباقي على الجُملة في تحقيقه صحيح مسلم (٢/ ٩٤٢).\n(^٤) أخرجه مسلمٌ في كتاب الحج -باب رمي جمرة العقبة من بطن الوادي، وتكون مكة عن يساره، ويكبر مع كلِّ حصاةٍ (٢/ ٩٤٢، ح ٣٠٦) عن مِنْجاب ابن الحارث، عن عليِّ بن مُسهِر، وأخرجه البُخارى في كتاب الحج -باب رمي الجمار من بطن الوادي (ص ٢٨١، ح ١٧٤٧) عن محمد بن كثير، وعبد الله بن الوليد، جميعا عن سُفيان الثوري، كلاهُما عن الأعمش به.\nمن فوائد الاستخراج:\n• التقاء المصنِّف مع مسلم في شيخ شيخه، وهذا \"بدل\".\n• تصريح علي بن مسهر بالإخبار، بينما عنعن في صحيح مسلم.","vol":"10","page":184},{"text":"٤٠٢٢ - حدَّثنا يونس بن عبد الأعلى، أخبرنا سُفيان (^١)، أنَّ الأعمش حدَّثه، عن إبراهيم النَّخَعِي، عن عبد الرحمن بن يزيد قال: \"رأيتُ ابنَ مسعودٍ أتَى جَمْرَةَ العَقَبَةِ فَتَرَكَهَا عَنْ يَمِيْنِه، حَتَّى إِذَا جَاوَزَهَا اسْتَقْبَلَهَا فَرَمَاهَا\" فَقِيْلَ لَهُ: إنَّ نَاسًا يَرْمُونَهَا مِنْ فَوقِها، فقالَ: مِنْ هَاهُنَا\n⦗١٨٦⦘ والَّذِي لا إلهَ غيرُهُ رَمَاها الّذِي أُنْزِلَتْ عليه سورةُ البَقرةِ (^٢).\n_________\n(^١) ابن عُيينة، وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلمٌ في كتاب الحج -باب رمي جمرة العقبة من بطن الوادي، وتكون مكة عن يساره، ويكبر مع كلِّ حَصاةٍ (٢/ ٩٤٢، ح ٣٠٦) عن يعقوب الدَّورقيِّ، عن ابن أبي زائدة، وعن ابن أبي عُمر، عن سفيان بن عُيينة، كلاهما عن الأعمش به مقتصرا على قوله: \"سمعتُ الحجَّاج يقولُ: لا تقُولوا سورةُ البقرة\"، ومُحيلًا باقي لفظِه على حديث علي بن مُسْهِرٍ قبله.\nمن فوائد الاستخراج:\n• تصريح سُفيان بالتحديث.\n• تساوي عدد رجال الإسنادين، وهذا \"مُساواة\".\n• فيه بيان للمتن المحال به على متن آخر.","vol":"10","page":185},{"text":"٤٠٢٣ - حدَّثنا أبو جعْفَر بن الجُنَيد (^١)، حدَّثنا الحميدي (^٢)، حدَّثنا سُفيان (^٣)، قال: سمعتُ الأعمش يقولُ: سَمِعْتُ الحَجَّاج بن يُوسُفَ يقُولُ: لا تقُولُوا سُورةَ البَقَرَةِ ولا سُورةَ كذا، فذكرتُ ذلِك لإبراهيم، فذكرَ مِثْلَه (^٤).\n_________\n(^١) هو: محمد بن أحمد بن الجُنيد، أبو جعفر الدَّقَّاق البغدادي\".\n(^٢) أبو بكر عبد الله بن الزُّبير بن عيسى، والحديث في مسنده (١/ ٦١) بهذا الإسناد.\n(^٣) ابن عُيينة، وهو موضع الالتقاء مع مُسلم، انظر ح / ٤٠٢٢.\n(^٤) انظر تخريج الحديث السابق ح / ٤٠٢٢.\nمن فوائد الاستخراج:\n• تصريح سُفيان بن عيينة بالسَّماع، وقد عنعن لدى مسلم.\n• الرَّاوي عن ابن عُيينة عند أبي عوانة هو: \"الحميدي\"، الذي قال فيه =\n⦗١٨٧⦘ = أبو حاتم: \"أثبتُ النَّاسِ في ابن عيينةَ الحميديُّ، وهو رئيسُ أصحابِ ابن عيينة\"، وقال فيه أيضا: \"ثقةٌ إمامٌ\" وعند الإمامِ مُسلم هو: ابن أبي عمر، وهو\" صدوقٌ\"، الجرح والتعديل (٥/ ٥٧).\n• زيادة طريقين عن ابن عُيينة، طريق الحُميدي، وطريق يونس بن عبد الأعلى.","vol":"10","page":186},{"text":"٤٠٢٤ - حدَّثنا الحسَنُ بن عَفَّان، حدَّثنا ابن نُمَيْر (^١)، عن الأعمش (^٢)، بإسنادِه بِمَعْناه.\n_________\n(^١) هو: عبد الله بن نُمير الهمْداني، أبو هشام الكوفي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٢١، ٤٠٢٢.","vol":"10","page":187},{"text":"٤٠٢٥ - حدَّثنا مُوسى بن سَعِيد (^١)، حدَّثنا عُمر بن حَفْصٍ، حدَّثنا أبِي (^٢)، حدَّثنا الأعمش (^٣)، قال: سَمِعْتُ الحَجَّاجَ يَقُولُ: أَلِّفُوا القُرآنَ كَمَا أَلَّفَهُ جِبْرِيْلُ ﵇، السُّورَةُ التِي يُذْكَرُ فِيْهَا البَقَرَةُ، فذكرتُه لإبراهيمَ فقالَ: (أُرَاهُ قالَ) (^٤)، ثُمَّ قالَ: حَدَّثَنِي عبد الرحمن بن يَزِيد، قال: كُنْتُ مَعَ عبد الله بن مَسْعُودٍ \"فأتَى الجَمْرَةَ ورَمَاهَا مِنْ بَطْنِ الوَادِي بِحِذَاءِ (^٥) الشَّجَرَةِ\" فقُلتُ: إِنَّ نَاسًا يَرْمُونَها مِنْ فَوقِ العَقَبَةِ،\n⦗١٨٨⦘ فَقَالَ ابنُ مَسْعُودٍ: هَذا والَّذِي لا إلهَ غيرُه مَقَامُ الَّذِي أُنْزِلَتْ عَليهِ سُورةُ البَقرَةِ (^٦).\n_________\n(^١) الطَّرسُوسي.\n(^٢) حفصُ بن غِياث.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج الأحاديث السابقة، ح/٤٠٢١، ٤٠٢٢.\n(^٤) هكذا العِبارة في نسخة (م).\n(^٥) بِحذاءِ الشَّجرة: حِذاءُ الشَّيءِ هو: ما يُحاذِيه، ومنه قوله: جعلني حذاءَه، أي إزاءَه وإلى جانبِه. =\n⦗١٨٨⦘ = انظر: مشارق الأنوار (١/ ١٨٦).\n(^٦) أخرجه ابن أبي شيبة في مُسنده (١/ ١٥٩) عن حَفص بن غِياثٍ به، مقتصِرا على طرفٍ من الحديث: \"رمَى الجَمْرَةَ مِنْ بَطنِ الوَادِي ثُمَّ قَالَ: هَذَا والّذي لا إلهَ غيرُهُ … \" وإسنادُه صَحِيحٌ.\nمن فوائد الاستخراج:\n• زيادةُ قوله: \"بِحِذاءِ الشَّجَرَةِ\" في لفظ حفصِ بن غياثٍ، وهي زيادةٌ صحيحةٌ جاءت عند البُخاري (ص ٢٨٢، ح ١٧٥٠) من طريق مُسدد، عن عبد الواحد عن الأعمش.\n• زيادة طريقين عن الأعمش، طريق ابن نمير، وطريق حفص بن غياث.","vol":"10","page":187},{"text":"٤٠٢٦ - حدَّثنا علي بن حرب، حدَّثنا أبو مُعاوية (^١)، عن الأعمش، عن إبراهيم، عن عبد الرحمن بن يزيد قال: \"رمَى عبد الله بن مسعُود جَمْرَةَ العَقَبَةِ مِنْ بَطْنِ الوَادِي بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ\" فَقِيل لَهُ: إن أُناسًا يرمُونها من فوقِها، فقالَ عبد الله بن مسعود: هذا والَّذِي لا إلهَ غيرُهُ مَقامُ الَّذِي أُنْزِلَتْ عليهِ سُورةُ البقرةِ (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب رمي جمرة العقبة من بطن الوادي … (٢/ ٩٤٢، ح ٣٠٥) عن أبي بكر بن أبي شيبة، وأبي كريب، كلاهما عن الأعمش به.\nمن فوائد الاستخراج: التقاءُ المصنِّف مع مسلم في شيخه شيخه، مع تساوي =\n⦗١٨٩⦘ = عدد رجالِ الإسنادين، وهذا \"بدل\" و\"مساواة\".","vol":"10","page":188},{"text":"<span data-type='title' id=toc-617>باب ذكرِ الخبَرِ المبَيِّنِ أن النَّبِيّ ﷺ رَمَى جَمْرَةَ العَقَبَةِ يَوم النحر عندَ الضحى، وَلَمْ يَرْم غيرَهَا، وَأَنه رَمَاهَا بِسَبْعِ حصيَاتٍ يُكَبِّرُ مَحَ كلِّ حصاةٍ، وأنه كان يَرمِي بَعْدَ ذلك الجَمَرَاتِ كلَّها بَعْدَ زوالِ الشمسِ، وأن الجمَار وِتْرٌ وَرَمْيها وِتْرٌ، وَصفَةَ رَمْيِ الجمَارِ أيَّام مِنَى، والجَمْرَةَ التِى يُبدأ بِها، ومَا بَعدها، والعَمَلُ عنْهَ كلِّ واحد مِنها</span>","vol":"10","page":189},{"text":"٤٠٢٧ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر، حدَّثنا ابن جُريج (^١)، قال: حدَّثنِي أبو الزبير، أنَّه سمِع جابرَ بن عبد الله يقول: \"كان النَّبِيّ ﷺ يَرْمِي يومَ النَّحرِ ضُحًى، وأمَّا مَا بَعْدَ ذَلِكَ فَبَعْدَ الزَّوَالِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب بيان وقت استحباب الرَّمي (٢/ ٩٤٥، ح ٣١٤) عن أبي بكر بن أبي شيبة، عن أبي خالد الأحمر، وابن إدريس، وعن عليِّ بن خَشْرَمٍ، عن عيسى بن يونس، وأخرجه ابن خزيمة في صحيحه (٤/ ٢٧٧، ٣١٦) عن محمد معمر، عن محمد بكر، أربعتُهم عن ابن جُريج به.\nمن فوائد الاستخراج: تصريح ابن جريج بالتَّحديث، وعند مسلم قال: أخبرنيِ، والتَّحديث أعلى وأقوى من الإخبار.","vol":"10","page":189},{"text":"٤٠٢٨ - حدَّثنا عبد الصمد، حدَّثنا مكِّيٌّ، عن ابن جُريج (^١)، بِمثله،\n⦗١٩٠⦘ بعد زوالِ الشَّمْسِ.\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث السابق / ٤٠٢٧.","vol":"10","page":189},{"text":"٤٠٢٩ - حدَّثنا يُونس (^١)، أخبرَنا ابن وهب، عن ابن جُريج (^٢)، بإسناده نحوه (^٣).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) موضع الالتقاء مع مسلم، انظر ح / ٤٠٢٧.\n(^٣) أخرجه ابن ماجه في سُننه (ص ٥١٦، ح ٣٠٣٥) عن حَرْمَلَة بن يحيى المصريِّ، عن عبد الله بن وهب، عن ابن جُريج به.\nمن فوائد الاستخراج: تَساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":190},{"text":"٤٠٣٠ - حدَّثنا سَعْدان بن يزيد، وعلي بن حرب، قَالَا: حَدَّثنا عبيد الله بن موسى، حدَّثنا ابن جُريج (^١)، بِإسنادِه نحْوه: \"أنَّ النَّبِيّ ﷺ رَمَى الجَمْرَةَ يَوْمَ النَّحْرِ ضحًى، ورَمَاهَا بَعْدَ ذلِكَ عِنْدَ زَوَالِ الشَّمْسِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٢٧.\n(^٢) أخرجه الدَّارِمي في سُنَنِه (٢/ ٨٥) عن عبيد الله بن مُوسى به.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طُرق الحديث عن ابن جُريج أربعة طُرقٍ، وهي طريق محمد بن بَكر، وطريق مَكيٍّ بن إبراهيم، وطريق عبد الله بن وهْب، وطريق عبيد الله بن موسى، انظر الأحاديث السابقة.","vol":"10","page":190},{"text":"٤٠٣١ - حدَّثنا أبو جعْفَر المَرْوَزِي (^١)، حَدَّثنا علِيُّ بن حُجْرٍ، حدَّثنا الهيْثَم بن حُميد، حدَّثنا المُطعِم بن المِقْدام، عن أبي الزُّبير (^٢)، عن\n⦗١٩١⦘ جَابِرٍ، بِمثله: عِنْدَ الزَّوالِ (^٣).\n_________\n(^١) محمد بن إبراهيم بن عبد الله المروزي.\n(^٢) محمد بن مسلم بن تدرس، موضع الالتقاء مع مسلم.\n(^٣) أخرجَه الطَّبرانِي في المُعْجَم الأوسط (١/ ١٩٤) عن أحمد، عن عليِّ بن حُجر المروزي، عن الهيَثَم بن حُميد به، وقال عقِب إخراجه هذا الحديث وحديثَين آخرين للمُطْعِم بن المِقْدَام: \"لَم يرو هذه الأحاديث عن المُطْعِم إلَّا الهيثَم بن حُميد تفرَّد بها عليُّ بن حُجْر\".","vol":"10","page":190},{"text":"٤٠٣٢ - حدَّثنا عبد الحَميد بن محمد الحرَّانِي، حدَّثنا عبد الله بن محمد النُّفَيْلِي، حدَّثنا حاتِم بن إسماعِيل المدنِيُّ (^١)، حدَّثنا جعْفَر، عن أبيه، قال: دخلْنَا على جَابرِ بن عبد الله فلمّا انْتَهَيْنَا إِلَيْهِ سألَ عن القَومَ حتَّى انتَهى إليَّ فقُلتُ: أنا محمَّد بن علِيّ بن الحُسَين، فَأهْوَى بِيَدِهِ إلَى رَأْسِي، فَنَزَعَ زِرِّي الأَعْلَى، ثُمَّ نَزع زِرِّي الأَسْفَل، ثُمَّ وَضَعَ كَفَّه بَيْنَ يَدَيَّ وأنَا غُلامٌ يَوْمَئِذٍ شَابٌّ فقال: مَرْحَبًا بِك، وأهلًا يا ابن أخِي، سَلْ عَمَّا شِئْتَ، قالَ: فسَأَلْتُه وهُو أعْمَى، وجاءَ وقْتُ الصَّلاةِ، فَقَامَ في سَاجَةٍ (^٢) له مُلْتَحِفًا بِه -يعني ثَوْبًا- مُلَفِّفًا كُلَّمَا وَضَعَهَا على مَنْكِبَيْهِ رَجَعَ طَرَفاها إلَيْهِ من صِغَرِها، ورِدَاؤُه إلَى جَانبه عَلى المِشْجَبِ (^٣) فَصَلَّى بِنَا، فقُلْتُ: أخْبِرْني عَنْ حَجَّةِ رسول الله ﷺ، فقالَ\n⦗١٩٢⦘ بِيَدِهِ، فَعَقَدَ تِسْعًا ثُمَّ قَالَ: \"إنَّ رسول الله ﷺ مَكَثَ تِسْعَ سِنِينَ لَمْ يَحُجَّ، ثُمَّ أَذَّنَ في النَّاسِ في العَاشِرَةِ أنَّ رسول الله ﷺ حَاجٌّ، فَقدِم المَدِينةَ بَشَرٌ كَثِيْرٌ كُلُّهُم يَلْتَمِسُ أنْ يَأْتَمَّ بِرسول الله ﷺ ويَعْمَلَ بِمِثْلِ عملِه، فخرجَ رسول الله ﷺ وخرجْنا معَه، حتَّى أتَيْنا ذا الحُلَيْفَةَ فوَلدَتْ أسْماءُ بِنْتُ عُميسٍ محمد بن أبِي بَكرٍ، وأرسَلَتْ إلى رسول الله ﷺ: كيفَ أصنَعُ؟ فقال: اغتَسِلي واستَثْفِرِي (^٤) بِثَوْبٍ وأَحْرِمِي، فصَلَّى رسول الله ﷺ في المسجد، ثُمَّ كتب رسول الله ﷺ القَصْوَاء حتَّى اسْتَوتْ به ناقتُه على البَيْدَاءِ، وذكَرَ الحَدِيثَ، وقالَ فِيه: حتَّى أتَى الجَمْرةَ الَّتِي عِندَ الشَّجرةِ فرمَاهَا بِسبعِ حَصَياتٍ يُكَبِّر مَعَ كُلِّ حَصَاةٍ مِنْهَا مِثْلَ -يَعْنِي حَصَى- الخَذْفِ رَمَى مِنْ بَطْنِ الوَادِي ثُمَّ انْصَرَفَ إِلَى المَنْحر\" (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) سَاجَة: ثَوْبٌ وقِيل: الطَّيْلَسَانُ الغَلِيظُ الخَشِنْ.\nانظر: مشارِق الأنوار (٢/ ٢٨).\n(^٣) المِشْجَب: أعْوَادٌ مُتداخِلةٌ تُوضعُ عليها الثِّيَابُ ويقال لَها الشِّجَابُ أيضًا. =\n⦗١٩٢⦘ = انظر: غريب الحديث لابن الجوزي (١/ ٥١٩)، مشارِق الأنوار (٢/ ٢٤٤).\n(^٤) اسْتَثْفِري: أيْ شُدِّي فرجَك بخرقةٍ عريضة تُوثِّقين طرفيها في شيءٍ تَشُدِّين ذلك على وسْطِكِ لمنعِ الدَّم، مأخوذٌ من الثَّفَر للدَّابة -بالفتح- أي تشده كما يُشَدُّ الثَّفَر تحت ذَنَبِ الدابَّة.\nانظر: مشارق الأنوار (١/ ١٣٤)، غريب الحديث لابن سلام (١/ ٢٧٩)، الزَّاهر في غريب ألفاظ الشافعي (ص ٦٩)، طلبة الطلبة (ص ٧٨).\n(^٥) هَذا طرفٌ من حَديثِ جَابرٍ ﵁ الطَّويل في الحَجِّ، أخرجه مُسلم في كتابِ الحجِّ- بابُ حجَّة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، =\n⦗١٩٣⦘ = وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله بن محمد النُّفيلي وجماعةٍ، جميعا عن حاتِم بن إسماعيل به مطوَّلًا، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة من أبواب الحجِّ، تقدم منها أربعة مواضع برقم / ٣٩٥٢، ٣٩٥٤، ٣٩٧٦، ٣٩٩٥، وستأتي برقم / ٤٠٣٨، ٤١٠١، كما رواه أبو عوانة من طرقٍ مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المستخرَج: تقطيعُ الأحاديثِ في مواضِعَ مختلفة لاستنباط مسائل فقهيَّةٍ مُتَنَوِّعَة.","vol":"10","page":191},{"text":"٤٠٣٣ - حدَّثنا عُثمانُ بن خُرَّزَاذٍ (^١)، وعبد العزيز بن حَيَّانَ المُوصِلِي أبو القَاسِم (^٢)، قالا: حدَّثنا سَعِيدِ بن حَفْصٍ النُّفَيْلِي (^٣)، قال:\n⦗١٩٤⦘ قرأتُ على مَعْقِلِ بن عبيد الله (^٤)، عن أبِي الزُّبير، عن جابرٍ قال: قال النَّبِيّ ﷺ: \"الاسْتِجْمَارُ وِتْرٌ، ورَمْيُ الجِمَارِ وِتْرٌ، والسَّعْيُ بَيْنَ الصَّفَا والمَروَةِ وِتْرٌ\" (^٥).\n_________\n(^١) هو: عثمان بن عبد الله بن محمد بن خُرَّزاذ -بضمِّ المعجمة وتَشْدِيدِ الرَّاء بعدها زايٌ- أبو عمرو البصري، ت / ٢٨١ هـ. تقريب التهذيب (ت ٥٠٥٧).\n(^٢) ابن صَابر بن حُريثٍ، أبو القَاسِم الأَزْدِي، ت / ٢٦١ هـ.\nقال أبو زكريا الأزدي في كتاب: \"طبقات محدِّثي أهل الموصل\" -حسب ما نقل عنه ابن حجر في اللّسان-: \"كان فيه فضل وصلاح، طلب الحديث ورحل فيه، وأكثر الكتاب، وسمع الشَّاميين والعراقيين وغيرهم، حدث الناس عنه دهرًا\".\nقلتُ: لم أقف على توثيق أحدٍ إيَّاه غير ما ذكره الحافظ عن الأزديّ، وذكره الذَّهبي في الميزان لمجيئ خبر باطل من طريقه عن هشام بن عمَّار، وذكره ابن حجرٍ في اللِّسان دافِعًا عنه آفة ما رُوي عن هِشام بن عَمَّار، فالراوي أقلُّ أحواله أن يُعتبر به، وقد قَرَنه الحافظ أبو عوانة ﵀ في هذا الحديث بعُثمان بن خُرَّزَاذ وهو ثقةٌ.\nانظر: تاريخ دمشق (٣٦/ ٢٨١)، الميزان (٢/ ٦٢٧)، لسان الميزان (٤/ ٢٩).\n(^٣) ابن عُمر النُّفيلي، أبو عمرو الحرَّاني.\n(^٤) موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب بيان أنّ حصى الجِمار سبعٌ (٢/ ٩٤٥، ح ٣١٥) عن سلَمةَ بن شَبِيبٍ، عن الحسن بن أعْيَن، عن معْقلٍ به، وفي لفظه \"تَوٌّ\" بدل \"وترٌ\"، وأخرجه ابن عساكر في تاريخ مدينة دمشق (٣٦/ ٢٨٢) بإسناده عن عُثمان بن خُرَّزاذٍ به.","vol":"10","page":193},{"text":"٤٠٣٤ - حدَّثنا أبو أمية، حدَّثنا محمد بن يَزِيد (^١)، حدَّثنا مَعْقِلٌ (^٢)، بإسنادِه مثْلَه: إلا أنَّه قالَ بدلَ الوِتْرِ: \"توٌّ\" زاد: \"والطوافُ تَوٌّ، والتَّوُّ وِتْرٌ\" (^٣).\n_________\n(^١) ابن سِنَانِ التَّمِيمِي الجزَرِي، أبو عبد الله بن أبي فَرْوَة الرُّهاوي، ت / ٢٢٠ هـ.\nوثَّقه مسلمةُ، والحاكِم، وذكره ابن حبّان في الثقات.\nوضعَّفه التِّرمذي، والفَسَوي، والدَّارقطني، وقال النَّسائي: \"ليس بالقَوِيِّ\".\nقال الحافظ ابن حجر: \"ليس بالقوي\".\nقُلتُ: تابعه سعيد بن حفص النُّفيلي (ح / ٤٠٣٣) والحسنُ بن محمد أعْيَن (كما عند مسلم).\nانظر: سُنن التّرمذي (ص ٦٥٣، ح ٢٩١٨)، المَعْرِفَةُ والتَّارِيْخُ (٣/ ٢٤٦)، الثّقات لابن حبّان (٩/ ٧٤)، سؤالات السِّجزي (ص ٢١١)، تهذيب التهذيب (٩/ ٥٢٥)، التقريب (ت ٧٢٠٩).\n(^٢) موضِع الالتقاء مع مسلم، ح / ٤٠٣٣.\n(^٣) انظر تخريج الحديث السَّابق. =\n⦗١٩٥⦘ = من فوائد الاستخراج:\n• زيادة طريقين عن معقل بن عبيد الله، طريق سعيد بن حفص، وطريق محمد بن يزيد.\n• في لفظِ المصنِّف زيادةٌ فسَّرتْ لفظةً غريبة وردتْ في الحديث.","vol":"10","page":194},{"text":"٤٠٣٥ - ز- حدَّثنا محمد بن أحمد [بن أبِي] (^١) المُثَنَّى أبو جعْفَر المُوصِلي، حدَّثنا عُثمان بن عُمر، حدَّثنا يُونس، عن الزُّهري، \"أنَّ رسول الله ﷺ إذَا رَمَى الجَمْرَةَ الَّتِي تَلِي مَسْجِدَ مِنًى يَرْمِيهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ ثُمَّ تَقَدَّمَ أَمامَها يُرِيْدُ مُسْتَقْبِلَ البَيْتِ، رَافِعًا يَديْهِ يَدْعُو، ثُمَّ يَأتِي الجَمْرَةَ الثَّانيةَ فَيَرْمِيها بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ (يَنْعَرِجُ) (^٢) ذاتَ اليَسَارِ مِمَّا يَلِي الوَادِيَ فَيَقِفُ مُسْتَقْبِلَ القِبْلَةِ، رافِعًا يَديهِ يَدْعُو، ثُمَّ يَأتِي الجَمْرَةَ الثَّالِثَةَ فَيَرْمِيْهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ يَنْصَرِفُ وَلَا يَقِفُ\n⦗١٩٦⦘ عِنْدَهَا\" قال الزُّهري: سمعتُ سالمَ بن عبد الله يُحدِّثُ بهذا، عن أبيه، عن النَّبِيّ ﷺ، قال: وكان ابن عُمرَ يَفْعَلُه (^٣).\n_________\n(^١) ما بين المعقوفين سقط من نُسخة (م) واستدركتُه من كُتب الرّجال التي ترجمتْ للراوي، وهو محمد بن أحمد بن أبي المثنَّى يحيى بن عيسى، أبو جعفر التِّميمي المُوصلي.\nانظر: الثِّقات (٩/ ١٤٣)، السِّير (١٣/ ١٣٩).\n(^٢) ما بين القوسين في نسخة (م) كتبَ النَّاسخ مكانه \"ينصرف\" ثُمَّ كأنَّه ضربَ عليه، وكتَب قُبالته في الحاشِيةِ اليُسرى \"ينعَرِج\" وهذا اللَّفظ هو الأليق بالسِّياق، فإن معناه الانعطاف والميلان يَمْنةً ويسرةً.\nانظر لسان العرب (٩/ ١٢٠).\n(^٣) أخرَجه البخاري في كتاب الحجِّ -باب إذا رمَى الجمْرتين يَقُّوم مستَقبل القِبلة ويُسْهِل (ص ٢٨٢، ح ١٧٥١) عن عُثمان بن أبي شيبة، عن طلحةَ بن يحيى، عن يونس به، وفي باب رفع اليدين عند جَمرة الدُّنيا والوُسطى (ص ٢٨٣، ح ١٧٥٣) تعليقًا بالجَزْم بصيغة \"قال\" عن محمَّد (قيل هو ابن سلام، وقيل: ابن يحيى الذُّهلي تحفة الأشراف ٥/ ٤٠٥)، وأخرجه النّسائي في السُّنن الصغرى (ص ٤٧٥، ح ٣٠٨٣) عن العبَّاس بن عبد العظيم العنبريِّ، وأخرجه ابن خُريمة في صحيحه (٤/ ٣١٧) عن محمد بن يحيى، والحُسين بن علي البِسْطَامِيِّ، جمِيعًا عن عُثمانَ بن عُمر، كِلاهما عن يُونس بن يزيد، عن الزُّهريِّ به.\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحديث على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":195},{"text":"٤٠٣٦ - ز- حدَّثنا محمد بن يحيى (^١)، حدَّثنا إسماعيلُ بن أبي أُوَيْسٍ (^٢)، قال: حدَّثني أخِي (^٣)، عن سُليمان بن بلال، عن يونس بن يزيد، عن ابن شِهاب، عن سَالِم، \"أنَّ ابنَ عُمر كانَ يَرْمِي الجَمرةَ الدُّنْيا بِسبعِ حَصياتٍ يُكَبِّرُ على إثْرِ كُلِّ حَصاةٍ، ثُمَّ يَتَقَدَّمُ فَيَسْتَهِلُّ، فَيقُومُ مُسْتَقْبِلَ القِبْلَةِ\n⦗١٩٧⦘ قائِمًا طَوِيلًا، فَيَدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الجَمْرةَ الوُسْطَى كَذلِكَ، فَيَأخُذُ ذاتَ الشِّمَالِ، فَيَسْتَهِلُّ فَيَقُومُ مُسْتَقْبِلَ القِبْلَةِ قَائِمًا طَويلًا، فَيَدْعُو وَيَرْفَعُ يَديهِ، ثُمَّ يَرْمِي الجَمْرَةَ ذَاتِ العَقَبَةِ منْ بَطْنِ الوَادِي لا يَقِفُ عِنْدَهَا\" ويقولُ: \"هَكَذا رَأَيْتُ النَّبِيّ ﷺ يَفْعَلُ\" (^٤).\n_________\n(^١) الذُّهْلِي.\n(^٢) هو: إسماعيل بن عبد الله بن عبد الله بن أُويس الأصْبحي، أبو عبد الله بن أبي أويس المدني.\n(^٣) هو: عبد الحميد بن عبد الله بن عبد الله الأصبحي.\n(^٤) أخرجه البُخاري في كنابِ الحجِّ -باب رفع اليدين عند جمرةِ الدُّنيا والوُسْطَى (ص ٢٨٢، ح ١٧٥٢) عن إسماعيل بن عبد الله، عن أخيه، عن سليمان بن بلال به.\nمن فوائد المستخرَج: زاد أبو عوانة هذا الحديث على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":196},{"text":"<span data-type='title' id=toc-618>بابُ ذكرِ الخبَرِ المُبَيِّنِ أنَّ النَّبِيّ ﷺ رَمي الجمْرَةَ وانصرَفَ إِلَى رَحْلِه فَنَحَرَ، والدلِيْلُ عَلَى أنهُ ﷺ لَمْ يُصلِّ يَوم النَّحرِ صلاةَ العِيْدِ</span>","vol":"10","page":198},{"text":"٤٠٣٧ - حدَّثنا أبو داود السِّجْزِيُّ (^١)، حدَّثنا محمَّد بن العَلاءِ، حدَّثنا حفْصُ بن غِياثٍ (^٢)، عن هِشام (^٣)، عن ابن سِيرِين، عن أنَسٍ بن مَالِكٍ \"أنَّ رسول الله ﷺ رَمَى جَمْرَةَ العَقَبَةِ يَوْمَ النَّحْرِ، ثُمَّ رَجَعَ إِلَى مَنزِلِهِ فَدَعَا بِذِبْحٍ فَذَبَحَ\" (^٤).\n_________\n(^١) سُليمان بن الأشعث، صَاحبُ السُّنن، والحديثُ في سُنَنه (ص ٢٢٧، ح ١٩٨١) بهذا الإسناد بِمثل لفظ المصنِّف وزاد: \"ثُمَّ دعَا بِالحَلَّاقِ فأخذَ بِشِقِّ رأسِه الأيْمَنِ فحَلقَه فجعلَ يَقْسِمُ بينَ مَنْ يليه الشَّعْرةَ والشَّعْرتينِ ثُمَّ أخذَ بِشِقِّ رأسِه الأيسرِ فَحلقَهُ ثُمَّ قالَ \"هَهُنا أبو طلحة\" فدفعَهُ إلَى أبي طلحة\".\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ابن حسَّان.\n(^٤) أخرَجَه مسلمٌ في كتابِ الحجِّ -باب بيانِ أنَّ السُّنَّةَ يومَ النَّحر أنْ يرميَ ثُمَّ يَنْحرَ ثُمَّ يَحْلِقَ، والابتداء في الحلقِ بالجانِبِ الأَيمنِ من رَأسِ المَحْلُوقِ (٢/ ٩٤٧، ح ٣٢٣، ٣٢٤، ٣٢٥) عن يحيى بن يحيى، وعن أبي بَكر بن أبي شَيبة، وابن نُمير، وأبي كريب، وعن محمد بن المُثنَّى، عن عبد الأعلى، أَربَعتُهم (فرَّقَهم) عن هِشامِ بن حَسَّان، عن حفص بن غِياثٍ به، وزاد قِصَّة حلْقِ الشَّعْر كما جاءتْ عند أبي داود، ويظهَرُ أنَّ أبا عوانةَ اختصر الحديث واكتفى منه بِما احتاجَ إليهِ في هذا الموضِع، فإنِّ من منهجِه تقطيع الحديث في الأبواب كما تقدَّم سابِقا، وسيأتِي الجزءُ الباقي من الحديث =\n⦗١٩٩⦘ = بالإسنادِ نفسِه برقم /٤٠٥٠.","vol":"10","page":198},{"text":"٤٠٣٨ - حدَّثنا عبد الحَميد بن محمد، حدَّثنا النُّفيلي، حدَّثنا حاتَمُ ابن إسْمَاعِيل (^١)، حدَّثنا جعْفَر، عن أبيه قال: دخلْنا على جابِرٍ فَذكرَ حديثَ الحَجِّ، سمعتُ جابرا قال: \"رَمَى -يعني النَّبِيّ ﷺ الجَمْرَةَ مِنْ بَطْنِ الوَادِي، ثُمَّ انْصَرَفَ إلَى المَنْحَرِ فَنَحَرَ\" (^٢).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) هذا طرفٌ من حديث جابر ﵁ الطويل في الحجِّ، أخرجه مسلم في كتاب الحجِّ- باب حجَّة النَّبِيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله بن محمد النُّفيلي وجماعةٍ، جميعا عن حاتم بن إسماعيل به مطوَّلًا، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة من أبواب الحجِّ، تقدم منها خمسة مواضع برقم / ٣٩٥٢، ٣٩٥٤، ٣٩٧٦، ٣٩٩٥، ٤٠٣٨، وسيأتي برقم / ٤١٠١، كما رواه أبو عوانة من طرق مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المُستخرَج: تقطِيعُ الأحاديثِ في مواضِعَ مُختلفة لاستنباطِ مسائل فقهية متنوِّعة.","vol":"10","page":199},{"text":"<span data-type='title' id=toc-619>بابُ ذكرِ الخبَرِ المُبَيِّنِ المُوجِبِ على مَنْ يَنْحَرُ بِمنَى أَنْ يَنحرَ في رَحْلِهِ حَيْثُ كانَ مِنْ مِنًى، وَأن مِنًى كُلَّها مَنحرٌ، وَصفَةِ نَحرِ البَدَنَةِ والذبِيْحةِ</span>","vol":"10","page":200},{"text":"٤٠٣٩ - حدَّثنا يُوسف القَاضِي (^١)، حدَّثنا مسدد، حدَّثنا حفصُ بن غِياث (^٢)، حدَّثنا جعْفَر بن محمد، عن أبيه، عن جابرٍ، أنَّ النَّبي ﷺ قالَ: \"نَحَرْتُ هَاهُنا، وَمِنًى كُلُّها مَنْحَرٌ، فَانْحَرُوا في رِحَالِكُم\" (^٣).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل الأزدي مولاهم البصري الأصل، أبو محمد القاضي البغدادى.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هذا طرفٌ من حديث جابرِ ﵁ الطويل في الحجِّ، أخرجه مسلمٌ في كتاب الحج- باب حجَّة النبيّ ﷺ (٢/ ٨٩٢، ح ١٤٨) وبابِ ما جاء أنَّ عرفة كلها موقفٌ- ٨٩٣، ح ١٤٩) عن عمر بن حفصِ بن غياث، عن أبيه حفص بن غياث به في حديثين منفصلين مختصرين، قال في أولهما: وساقَ الحديث بنحوِ حديث حاتِم بن إسماعيل (أي عن جعفر بن محمد)، ثم ذكر زيادتَه على حاتم، واكتفى في الثاني بجزء من الحديث: \"نَحَرْتُ هَاهُنَا وَمِنًى كُلُّهَا مَنْحَرٌ، فَانْحَرُوا في رِحَالِكُمْ، وَوَقَفْتُ هَاهُنَا وَعَرَفَةُ كُلُّهَا مَوْقِفٌ، ووقَفْتُ هَاهُنَا وَجَمْعٌ كُلُّهَا مَوْقِفٌ\"، وأخرجه أبو داود في سُننه (ص ٢٢١، ح ١٩٠٨) عن مُسدَّد عن حفص بن غياثٍ به، وتقدَّم جزءٌ من هذا الحديث بالإسناد نفسه عند المصنف برقم / ٤٠٣٥.\nانظر: إتحافَ المَهَرة (٣/ ٣٤٣، ح ٣١٦٢).\nمن فوائد الاستخراج: أورد أبو عوانة الحديث في بابٍ غير الباب الذي أورده =\n⦗٢٠١⦘ = فيه صاحب الأصل -صحيح مسلم- مما فيه تعيين مناسبة أخرى للحديث غير التي عند المصنِّف.","vol":"10","page":200},{"text":"٤٠٤٠ - حدَّثنا محمد بن إسحاق الصغاني، حدَّثنا روح بن عبادة، حدَّثنا شُعبة، عن يُونس بن عُبَيْدٍ (^١)، عن زِيَادِ بن جُبَيْرٍ، أنَّ ابنَ عُمَرَ رَأَى رَجُلًا قَدْ أَنَاخَ بَدَنَتَهُ يُرِيْدُ أنْ يَنْحَرَهَا فقال: \" (قِيَامًا) (^٢) مُقَيَّدَةً سُنَّةَ أبِي القاسِم ﷺ\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين القوسين تصحَّف في نُسخة (م) إلى \"قائِمًا\"، وهو تصحيفٌ وخطأٌ من النَّاحية اللُّغوية والنَّحوية، فإنَّ \"قائمًا\" وصفٌ منصوبٌ على الحاليَّة عن كلمة: \"البَدَنَة\"، ويجب أن يُطابِق الوصفُ الموصُوف في التذكير والتأنيث، ولفظ مسلم: \"قِيَامًا مُقَيَّدَةً\" ولم أقفْ في المصادر التي أخرجَت الحديثَ على لفظ: \"قائما مقيَّدة\".\nانظر: أسرار العربية لأبي البركات الأنباري (ص ٢٦٠).\n(^٣) أخرجه مسلمٌ في كتاب الحج -باب نحر البُدْنِ قيامًا مُقَيَّدة (٢/ ٩٥٦، ح ٣٥٨) عن يحيى بن يحيى، عن خالد بن عبد الله، وأخرجه البخاري في كتاب الحج -باب نحر الإبل مقيَّدةً (ص ٢٧٦، ح ١٧١٣) عن عبد الله بن مَسْلَمة، عن يزيدِ بن زُريعٍ، كلاهما عن يُونس بن عُبيد به، وكرَّره المصنِّف أبو عوانة بالإسناد نفسِه في كتاب الأضاحى- بَابُ البَعير بِعَشْرة مِنَ الغَنمِ، وَصِفَةِ نَحْرِها، والدَّليل عَلى إِجَازة شَركِة العَشرة في البَعيرِ الواحدِ للأُضحِيةِ.\nانظر مستخرج أبي عوانة -الجزءُ الذي حقَّقه الدكتُور عمر مصلح الحسيني، ح / ٨٣٤٠. =\n⦗٢٠٢⦘ = من فوائد الاستخراج:\n• إخراج أبي عوانة للحديث من طريق شُعبة، عن يونس بن عُبيد، ومسلمٌ أخرجه من طريق خالد بن عبد الله عن يونس بن عُبيد، وشُعبةُ أتقنُ وأثبتُ من خالد بن عبد الله.\n• تقييد المهمل \"يونس\" بأنه ابن عُبيد، بينما جاء لدى مسلمٍ مهملا.","vol":"10","page":201},{"text":"٤٠٤١ - حدَّثنا عبد الملك بن محمد الرَّقاشِي، وأبو أمية، قال: حدَّثنا وهب بن جرير، حدَّثنا شُعبة، عن يونُسَ بن عُبيد (^١)، عن زيادِ ابن جُبَيرٍ، أنَّ ابن عُمر رأى رجُلًا وهُو يَنْحَرُ بَدَنَتَه أناخَها أو أضْجَعَها، فقال: \"ابْعَثْهَا قِيامًا، سُنُّةَ أبِي القَاسِم ﷺ، أو سُنَّةَ رسول الله ﷺ\" وهذا لفْظُ أبِي أُمَيَّة (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح /٤٠٤٠.\n(^٢) انظر تخريج الحديث السابق، ح / ٤٠٤٠، والحديثُ كرَّره المصنِّف أبو عوانة بالإسناد نفسِه في كتاب الأضاحي- بَابُ البَعير بِعَشرة مِنَ الغَنمِ، وَصِفَةِ نَحْرِها، والدَّليل عَلى إِجَازة شَرِكَة العَشْرة في البَعيرِ الواحدِ للأُضحِيةِ.\nانظر: مستخرج أبي عوانة- الجزء الذي قام الدكتُور عُمر الحُسيني بتَحقيقه، ح / ٨٣٤٠.\nمن فوائد الاستخراج: تعيينُ من له اللَّفظ من الرُّواة، وانظر من فوائد الاستخراج المُستفادة من الحديث السَّابق.","vol":"10","page":202},{"text":"٤٠٤٢ - حدَّثنا أبو زَيْدٍ عُمَرُ بن شَبَّة البَصْرِيُّ النُّمَيرِيُّ، حدَّثنا محمد\n⦗٢٠٣⦘ ابن جعْفَر غُنْدَرٌ، عن شُعبةَ (^١)، عن قتَادةَ، عن أنسٍ \"أنَّ النَّبِيّ ﷺ ضَحَّى بِكَبْشَيْنِ أمْلَحَيْنِ (^٢) أقْرَنَيْنِ (^٣)، ورأيتُه واضِعًا رِجْلَهُ على صِفَاحَهُمَا\" (^٤).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) أمْلَحَين: تثنِية أمْلَح، وهُو الذي يشُوبُ بياضَه شيءٌ من سَوادٍ.\nانظر: مشارق الأنوار (١/ ٣٧٩).\n(^٣) أَقْرَنَين: تثنية أقرَن، أي ذُو قُرونٍ.\nانظر: مشارق الأنوار (٢/ ١٧٩).\n(^٤) أخرجه مسلم في كتاب الأضاحيِّ -باب استحباب الضَّحِيَّة، وذبْحها مباشرةً بِلا تَوكيل، والتَّسمية والتَّكبير (٢/ ١٥٥٦ - ١٥٥٧، ح ١٧، ١٨) عن قتيبة بن سعيد، عن أبي عوانة، وعن يحيى بن يحيى، عن وكيع، وعن يحيى بن حبيب، عن خالد بن الحارث، وأخرجه البُخاري في كتاب الأضاحيِّ -باب من ذبح الأضَاحِيَّ بيده (ص ٩٨٨، ح ٥٥٥٨) عن آدم بن أبي إِياسٍ، وأخرجه ابن ماجَه في سُننه (ص ٥٢٩، ح ٣١٢٠) عن محمد بن بشَّار، عن غُندَرٍ، خمستُهم عن شُعبةَ، كلاهُما عن قَتادةَ به، وزادوا التَّسْمية والتَّكبيرَ عندَ الذَّبح، وسَتأتي هذه الزيادةُ عند المصنِّف في الحديث الآتي.\nمن فوائد الاستخراج:\n• إيراد الحديث في غير الكتاب الذي أورده فيه مسلم، مما فيه تعيين مناسبة أخرى للحديث غير التي عند مسلم.\n• روايته الحديث عن شُعبة، من طريق محمد بن جعفر غُندر، وهو من أثبت الناس فيه، قال الإمام أحمد: \"ما في أصحاب شُعبة أقل خطأ من محمد بن جعفر\"، وقال الإمام عبد الله بن المبارك: \"إذا اختلف الناس في حديثِ شُعبة فكتاب غُندر =\n⦗٢٠٤⦘ = حكمٌ بينهم\"، وقال العجلي: \"غُندر من أثبت الناس في حديث شُعبة\".\nانظر: شرح علل الترمذي لابن رجَب (٢/ ٧٠٢ - ٧٠٣).","vol":"10","page":202},{"text":"٤٠٤٣ - حدَّثنا يوسف بن مُسَلَّم، حدَّثنا حجَّاج (^١)، ح.\nوحدَّثنا يونس بن حبيب، حدَّثنا أبو داود (^٢)، ح وحدَّثنا الصغاني، حدَّثنا أبو النَّضْرِ (^٣)، ح.\nوحدَّثنا أبو قِلابة (^٤)، حدَّثنا سَعيد بن عامر، كلُّهم عن شُعْبَةَ (^٥)، قال حجَّاج: حدَّثنِي شعبةُ، عن قَتادة، عن أنسٍ قال: \"كانَ رسول الله ﷺ يُضَحِّي بِكَبْشَيْنِ أمْلَحَيْنِ أَقْرَنَيْنِ سَمِيْنَيْنِ يُسَمِّي ويُكَبّرُ، ولقدْ رأيتُه يَذبحُ بَدَنَتَه واضِعًا قَدَمَه عَلَى صِفَاحِهِمَا\". وهذا لفظُ حجَّاج بن محمد، ومعنَى حديثِهِم واحِدٌ (^٦).\n_________\n(^١) ابن محمد الأعور.\n(^٢) سليمان بن داود الطيالسي، والحديثُ في مُسندِه (ص ٢٦٥، ح ١٩٦٩) بهذا الإسناد، وليس في لفظه: \"سمينين\".\n(^٣) هاشم بن القاسم.\n(^٤) عبد الملك بن محمد بن عبد الله بن محمد الرَّقاشي، البصري.\n(^٥) موضعُ الالتقاءِ مع مُسلِم.\n(^٦) أخرجه مسلمٌ والبُخارِيُّ في صحيحيهما، وابن ماجه في سُننه، انظر ح / ٤٠٤٢.\nوليس عندهم \"سمينين\" وقد أشار البُخاري إلى هذه الزيادة في ترجمة الباب بصيغة التمريض، فقال: \"ويُذكرُ سينين\"، وإسنادُ أبي عوانة ظاهره الصحَّة، وقال الحافظ في تغليق التعليق (٥/ ٤): \"وهذا الإسناد صحيح، ما أدري لم لَمْ يَجْزِمْ به =\n⦗٢٠٥⦘ = البخاري وكأنه مرَّضه لشُذوذه\"، لكنَّه يميل إلى شُذوذ الزِّيادة: \"سمينين\"، فقد قال في الفتح (١٠/ ١٢): \"وساق المصنف -يعني البخاري- في الباب الحديثَ من طريق شُعبة وليس فيه \"سمينين\" وهو المحفوظ عن شعبة\"، وسببُ ما ذهب إليه الحافظ ابن حجر هو: أنَّ اللَّفظَ الذي ساقه أبو عوانة وفيه زيادة \"سمينين\" هو لفظ حجَّاج بن محمد، خالف في ذلك سائر الرُّواة عن شُعبة، منهم أبو عوانة الوضَّاح اليشكُري، وكيع، وخالد بن الحارث، وآدم بن أبي إياس، وغُندر محمد بن جعفر، كما في تخريج الحديث السَّابق (ح / ٤٠٤٢) كما وافقهم أيضا أبو داود الطَّيالسي شيخُ شيخِ المصنِّف في هذا الحديث، فيظهرُ لي -والله أعلم- أنَّ أبا عوانة لم يعتبرْ مخالفةَ حجَّاجِ بن محمد أبا داود الطيالِسِيَّ في زيادة لفظة: \"سمينين\" مخالفةً في المعنى، ولذا قال: \"ومعنى حديثهم واحد\"، كما إني لَمْ أقفْ على الزيادة المذكورة عند غير الحافظ أبي عوانة ﵀ عن أنس ﵁.\nلكنَّها رُويتْ من طرقٍ أخرى متكلَّم في رجالها، وتَصِلُ بعضُها إلى مرتبة الحسن، فذكرَ الحافظ ابن حجري التَّغليق (٥/ ٤ - ٥) أنَّ عبد الرزاق روى عن الثوري عن عبد الله بن محمد ابن عقيل عن أبي سلمة عن عائشة وأبي هريرة أنَّ رسول الله ﷺ \"كانَ إذا أراد أنْ يُضَحِّي اشتَرَى كَبْشَينِ عَظِيمين سَمِيْنَين … \"، والحديثُ عند عبد الرراق في المصنَّف (٤/ ٣٧٩) لكن ليس فيه إلَّا قوله: \"ضحَّى بِكَبشين\" وقد ذكره ابن حزم في المحلَّى (٧/ ٣٨١) وقال عقب ذكره: \"فهذا أثرٌ صحيحٌ عندهم\".\nوأخرجَ ابنُ ماجه في سُنَنِه (ص ٣٥٠، ح ٣١٢٢) عن محمد بن يحيى عن عبد الرزاق، عن سفيان الثوري، عن عبد الله بن محمد بن عقيل، عن أبي سلمة عن عائشة، وعن أبي هريرة أنَّ رسول الله ﷺ \"إذا أرادَ أنْ يُضَحِّي اشتَرى كَبْشَيْنِ =\n⦗٢٠٦⦘ = عَظِيمينِ سَمِينَين أقْرَنَين … \".\nورجالُه ثقات إلا عبد الله بن محمد بن عقيل مختلَفٌ فيه، قال فيه الحافظ ابن حجر في التقريب (ت ٣٩٧٨): \"صدوقٌ في حديثه لين\"، وروى الإمام أحمد في المسند (٦/ ٣٩١)، من طريق زُهير بن محمد، عن عبد الله بن محمد بن عقيل، عن عليِّ بن حسين، عن أبيه، عن أبي رافع أنَّ رسول الله ﷺ كان إذا ضَحَّى اشترى كَبْشَيْنِ سمَيْنَيْنِ أقْرَنَيْنِ أَمْلَحَيْنِ … \".\nقال الهيثمى في المجمع (٤/ ٢٢): \"إسناده حسن\".\nمن فوائد الاستخراج:\n• تعيين من له اللَّفظ.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• إيراد الحديث في غير الكتاب الذي أورده فيه مسلم، مما فيه تعيين مناسبة أخرى للحديث غير التي عند مسلم.\n• زاد المصنِّف زاد أبو عوانة على الإمام مسلم من طرق الحديث عن شُعبة ستة طرق، طريق غندر (ح / ٤٠٤٢)، وطريق حجاج الأعور، وطريق أبي داود الطيالسي، وطريق أبي النضر هاشم بن القاسم، وطريق سعيد بن عامر، وطريق هشيم (ح / ٤٠٤٤)، وهو من فوائد الاستخراج.","vol":"10","page":204},{"text":"٤٠٤٤ - حدَّثنا يُوسُف (^١)، حدَّثنا أبو الربيْعِ (^٢)، حدَّثنا هُشَيم، عن\n⦗٢٠٧⦘ شُعبة (^٣)، بنحوه.\nوفي حديث سَعِيْدِ بن عَامر، عن شُعبة، قال: فقال: \"بِسْمِ الله، اللَّهُمَّ مِنْكَ وَلَكَ\". والبَاقُونَ لَمْ يَذكُرُوا (^٤).\n_________\n(^١) ابن يعقوب بن إسماعيل الأزدي مولاهم البصري الأصل، أبو محمد القاضي البغدادي.\n(^٢) سُليمان بن داود العَتَكي.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٤٢، ٤٠٤٣.\n(^٤) أخرجه أحمد في مُسنده (٣/ ٩٩) عن هُشيم به، ولم أقِفْ على من تابع سعيدا على هذه الزيادة عن شُعبة، ويَشْبَه أن يكونَ خطأ، فإن سائِرَ الرواة الثقات الأثبات عن شُعبة لم يرووا تلك الزِّيادة.\nوجاءتِ الجُملة الزائدة المذكورة: \"بِسْمِ الله، اللَّهُمَّ مِنْكَ وَلَكَ\" من طرُقٍ أخرى لا تخلو من ضعف، فروها أبو يعلى في مسنده (٥/ ٤٢٧) من طريق أبي معاوية محمد بن خازم، عن الحجاج بن أَرْطَاة عن قتادة عن أنس قال: ضحَّى رسول الله ﷺ بِكَبْشَيْنِ أقْرَنَيْنِ أمْلَحَيْنِ فَقرَّب أحَدهما فقال: بِسمِ الله اللَّهُم مِنْكَ ولكَ، هذا عن محمَّد وأهلِ بيتِه\"، وقَرَّب الآخر وقال: \"بِسْمِ الله اللَّهُم مِنْكَ ولكَ هذَا عَمَّنْ وَحَّدَك مِنْ أُمَّتي\".\nوفيه الحجَّاج بن أرطاة، وهو صدوقٌ كثيرُ الخطأ والتدليس، وحالتُه لا تحتمل التَّفرد، كيف وقد خالف إمامًا من الأئمة: شُعبةَ عن قتادة. التقريب (ت ١٢٣٩).\nكما رواها أبو داود (ص ٣١٦، ح ٢٧٩٥)، وابن ماجه (ص ٥٢٩، ح ٣١٢١) في سُنَنِهما من طريق محمد بن إسحاق عن يزيد بن أبي حبيب، عن أبي عَيَّاش، عن جابر بن عبد الله قال: ذبح النّبيُّ ﷺ يوم الذّبْح كَبْشَيْنِ أقْرَنَيْنِ أمْلَحَيْنِ مَوْجُوءَين، فَلمَّا وَجّهَهُما قال: \"إنِّي وجَّهْتُ وجْهِي لِلَّذِي فطَر السَّماواتِ والأرضَ على مِلَّة إبراهِيمَ حنيفًا …، وفي آخره: \"اللَّهُمَّ مِنْكَ ولَكَ وعَن محمَّدٍ وأُمَّتِه بِسمِ الله واللهُ أَكْبَرُ\" ثُمَّ ذبح. =\n⦗٢٠٨⦘ = وفي هذا الإسناد أبو عَيَّاش المُعافِرِيُّ المِصْريُّ، وهو مستورُ الحال، قال فيه الحافِظ: \"مقبول\"، ولأجله ضعَّف الحديثَ الشيخ الالبانيُّ في ضَعيف سنن أبي داود.\nانظر: التقريب (ت ٩٨٣٧)، ضعيف سنن أبي داود (ص ٢١٥ - ٢١٦، ح ٢٧٩٥).","vol":"10","page":206},{"text":"<span data-type='title' id=toc-620>بابُ ذِكرِ الخبرِ المبَيِّنِ أنَّ النبِيّ ﷺ حَلَقَ رأسه في حجَّة الوَداع بعدَ ما نَحرَ بُدْنَهُ، والدليل على أن السنة فِي نحرِ البَدَنَةِ أنْ يَنحرَ صَاحِبها بِيَدهِ والحَلَّاقُ يَنْتَظِرُهُ فَلا يَشتَغِلُ بِشيْء بَعْدَ نَحرِهِ إِلَّا بِحَلْقِ الرأسِ، وعلَى أن شُعُورَ المسْلِمِينَ طاهرةٌ مباحٌ للمسلمُ إِمْساكها، وعلى أنَّ السُّنةَ في الحلْقِ أنْ يَبدءوا بِالشقِّ الأَيْمَنِ</span>","vol":"10","page":208},{"text":"٤٠٤٥ - حدَّثنا عيسى بن أحمد البَلْخِي، حَدَّثنا شُجَاع بن الوَلِيد، حدَّثنا موسى ابن عُقْبة (^١)، عن نافِع، عن ابن عُمر \"أنَّ رسول الله ﷺ حَلَقَ رَأْسَهُ في حجَّةِ الوَدَاعِ\" (^٢).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر تخريجَ الحديثَ التالي ح / ٤٠٤٦.\n(^٢) أخرجه الإمام أحمد في مسنده (٢/ ١٢٨) عن شُجاع بن الوليد به، بمثل لفظ أبي عوانة، وانظر تخريج الحديث التَّالي.","vol":"10","page":208},{"text":"٤٠٤٦ - حدَّثنا أبو داوُدَ السِّجْزِيُّ (^١)، حدَّثنا قُتَيْبَةُ (^٢)، حدَّثنا\n⦗٢٠٩⦘ يعقُوبُ وهُو ابنُ عبد الرحمن القارِيُّ (^٣)، ح. وحدَّثنا الصغاني، حدَّثنا محمَّد بن عَبَادَة (^٤) [¬*]، حدَّثنا حاتَمٌ (^٥) كِلاهُما، عن موسى بن عقبة، عن نافِعٍ، عن ابن عُمَرَ \"أنَّ النَّبِيّ ﷺ حَلَقَ رأْسَهُ في حَجَّة الوَداعِ\" (^٦).\n_________\n(^١) سُليمان بن الأشعث السَّجِسْتَانِي، صاحبُ السُّنَن، والحديثُ في سُنَنِه (ص ٢٢٧، ١٩٨٠).\n(^٢) ابن سعيد، وهو موضع الالتقاء مع مسلم في الإسناد الأول.\n(^٣) -بتشديد التَّحتانِيَّة- المدنِيُّ، نزيل الإسْكَنْدَرِيَّة.\n(^٤) هو: محمد بن عَبَادَة -بفتحِ العين والموحَّدة المخفَّفَة- الواسِطيُّ، صدوق فاضل. التقريب (ت ٦٧٣٨) [¬*].\n(^٥) ابن إسماعيل، وهو موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٦) أخرجه مسلمٌ في كتابِ الحجَّ -باب تفضيلِ الحلقِ على التَّقصيرِ وجوازِ التَّقصيرِ (٢/ ٩٤٧، ح ٣٢٢) عن قُتيبة بن سَعيد، عن يعقوب بن عبد الرحمن القاريِّ، وحاتم ابن إسماعيل، وأخرجه البخاري في كتاب المغازي -باب حجة الوداع (ص ٧٤٨، ح ٤٤١٠) عن إبراهيم بن المُنذر، عن أبي ضَمرَةَ، ثلاثتُهم عن موسَى بن عُقْبَةَ به.\nمن فوائد الاستخراج: التقاءُ المصنِّف مع مسلمٍ في شيخِه، وهذا \"موافقة\"، وتساوي عدد رجال الإسناد الثاني مع إسناد مسلم، وهذا \"مساواة\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن عبادة)، وصوابه: (محمد بن عباد)، وهو على الصواب في إتحاف المهرة (١١٣٧٧)، وهو محمد بن عباد بن الزبرقان المكي، وقد ذكره محققو الكتاب على الصواب في عدة مواضع: (٣٦٦، ٣٥٥٦، ٣٨٥٦، ٧٣٩٦، ١٠٩٧٧).","vol":"10","page":208},{"text":"٤٠٤٧ - حدَّثنا أبو العبَّاسِ الغَزِّي، حدَّثنا أحمد بن يونس، حدَّثنا زُهَيْرٍ، عن موسى بن عقبة (^١)، مثلَه بإسناده (^٢).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر الحديث السابق ح / ٤٠٤٦.\n(^٢) أخرجه عبد بن حُميد في مُسْندِه (ص ٢٤٨) عن أحمد بن يُونُس به.","vol":"10","page":209},{"text":"٤٠٤٨ - حدَّثنا (عِمْران) بن بكَّارٍ الحِمْصِيُّ (^١)، حدَّثنا\n⦗٢١٠⦘ علِيُّ بن عَيَّاشٍ (^٢)، حدَّثنا شُعَيبُ بن أبِي حَمْزَةَ، عن نافِعٍ (^٣)، عن ابن (عُمر) (^٤) \"أنَّ النَّبِيّ ﷺ حَلَقَ في حَجَّةِ الوَدَاع\" (^٥).\n_________\n(^١) هو: عِمران بن بكَّار البَرَّاد -بفتح الباء المعجمة بواحدة، وتشديد الرَّاءِ المُهْمَلَةِ، وفي =\n⦗٢١٠⦘ = آخِرها دالٌ مُهْملة- أبو مُوسى الكِلاعِي، البزَّار الحِمْصِي، ت / ٢٧١ هـ، تصحَّف اسمه في نسخة (م) إلى \"عمر\"، والتَّصويب من إتحاف المهرة (٩/ ٩٧، ح ١٠٥٥٩) كتب الرِّجال التي ترجمت له، ولم أقف في شُيوخ أبي عوانة على راوٍ اسمه: \"عُمر بن بكَّار\".\nالأنساب (١/ ٣٠٤).\n(^٢) ابن مسلم الأَلْهَانِي -بفتح الألف، وسكون اللام، وفتح الهاء، آخرها النون- أبو الحسن الحِمْصيُّ. ت / ٢١٠ هـ.\nالأنساب (١/ ٢٠٥).\nوثَّقهُ العِجْلِيُّ، والنَّسائيُّ، والدارقطني، وذكره ابن حبان في الثقات وقال: \"كان متقِنا\".\nانظر: معرفة الثقات (٢/ ١٥٦)، سُنن الدارقطني (١/ ٤٩)، الثقات (٨/ ٤٦٠)، تهذيب الكمال (٢١/ ٨٤).\n(^٣) موضِعُ الالتقاءِ معَ مُسلِمٍ، انظر تخريج ح / ٤٠٤٦.\n(^٤) تصحّف ما بين القوسين في (م) إلى \"عمرو\"، والتَّصويب الإتحاف (٩/ ٩٧، ح ١٠٥٥٨).\n(^٥) أخرجَه البُخاري في كتاب الحجِّ -باب الحلْق والتَّقصِيْرِ عندَ الإِحْلال (ص ٢٧٩، ح ١٧٢٦) عن أبي اليمان، عن شُعيب به.","vol":"10","page":209},{"text":"٤٠٤٩ - حدَّثنا الحسن بن أبي الربيع، حدَّثنا عبد الرَّزَّاقِ، ح.\nوحدَّثنا السُّلَمِيُّ (^١)، حدَّثنا عبد الرَّزَّاقِ، حدَّثنا مَعْمَرٌ، عن الزُّهرِيِّ،\n⦗٢١١⦘ عن سَالمٍ، عن ابن عُمرَ (^٢) \"أنَّ النَّبِيّ حَلَقَ في حجَّتِهِ\" زاد الجُرْجَانِي، قال مَعْمَرٌ: حدَّثنا أيُّوبُ، عن نَافِعٍ، عن ابنِ عُمرَ، عنِ النَّبيّ ﷺ مثْلَه، هذا لفظُه، وقال السُّلَمِيُّ: لِحَجَّتِه. (^٣)\n_________\n(^١) هو: أحمد بن يُوسف بن خالِد الأزْديُّ، السُّلَميُّ.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه النَّسائي في السنن الكبرى (٢/ ٤٤٩) عن إسحاق بن إبراهيم، عن عبد الرزَّاق بن همَّام به، وأخرجه الإمام أحمد في مسنده (٢/ ٣٣) عن عبد الرزَّاق به أيضًا.\nمن فوائد الاستخراج: زيادة طريقٍ أخرى عن ابن عُمر ﵄، وزيادة طريقين عن موسى بن عقبة (ح / ٤٠٤٥، ٤٠٤٧).","vol":"10","page":210},{"text":"٤٠٥٠ - وحدَّثنا أبو داود السِّجْزيُّ (^١)، حدَّثنا أبو كُرَيْبٍ (^٢)، حدَّثنا حفصُ بن غِيَاثٍ، عن هِشَامٍ، عن ابن سِيْرِينَ، عنْ أنَسٍ \"أنَّ النَّبِيّ ﷺ رمَى جَمْرَةَ العَقَبَةِ يَوْمَ النحْرِ، ثُمَّ رَجَعَ إلَى مَنْزِلِهِ فَدَعَا بِذِبْحٍ فَذَبَحَ، ثُمَّ دَعَا بِالحَلّاقِ فأخَذَ بِشِقِّ رأْسِهُ الأيْمَنِ فَحَلَقَه، فَجَعَلَ يُقَسِّمُ بَيْنَ مَنْ يَلِيهِ الشَّعْرَةَ والشَّعْرَتَينِ، ثُمَّ أخَذَ بِشِقِّ رأسِه الأيْسَرِ فَحَلَقَهُ، فَدَفَعَهُ إلَى أبِي طَلْحَةَ\" (^٣).\n_________\n(^١) سُليمان بن الأشعث، صَاحبُ السُّنن، والحديثُ في سُنَنه (ص ٢٢٧، ح ١٩٨١) بهذا الإسناد بمثل لفظ المصنِّف، وتقدَّم إخراج المصنِّف لطرَفٍ منه في ح / ٤٠٣٧.\n(^٢) محمد بن العَلاءِ، وهُو مَوضِعُ الالتقاء مع مسلم.\n(^٣) أخرجَه مسلم في كتاب الحج -باب بيان أن السُّنة يوم النحر أن يرمي ثم ينحرَ ثُمَّ يحلِق والابتداء في الحلقِ بالجانِب الأيمنِ مِنْ رأسِ المَحْلُوقِ (٢/ ٩٤٧، ح ٣٢٣، =\n⦗٢١٢⦘ = ح ٣٢٤) عن يحيى بن يحيى عن حفصٍ به، وعن أبي بكر بن أبي شيبة، وابن نُمير، وأبي كريب، ثلاثتُهم عن حفصِ بن غِياثٍ بنحوِه، مختصرًا، وليس في حديثهم ذكرُ أبي طلحة ﵁، وذكر أبو بكر بن أبي شيبة بدل أبي طلحة ﵁ أمَّ سُليم ﵄: \"فأعْطاهُ أمَّ سُليمٍ\".\nوالحديثُ رواه جماعةٌ عن هِشَام بن حَسَّانٍ، واختلفُوا عليه في لفظِه، ويصلُح هذا الاختلافُ مثالًا للقلبِ في المتنِ، فرواه حفصُ بن غياثٍ (كما عند مسلم وغيره) وفيه: \"أنَّه ﷺ حلق الشِّقَّ الأيمن وقسمه بين الناس، ثم حَلَقَ الأيسَرَ ودفعه إلى أبي طلحة\"، وتابعه على ذلك عبد الأعلى (كما عند مسلم ٢/ ٩٤٧، ح ٣٢٥) وروحُ بن عُبادة (كما عند الإمام أحمد في المسند ٣/ ٢٠٨) وجاءَ في لفظِ أبي بكرِ بن أبي شَيبة عن حَفصِ بن غِياثٍ \"فأعْطاهُ أُمُّ سُليمٍ\".\nوخالفهم سُفيانُ بن عُيينة (كما عند مسلم ٢/ ٩٤٨، ح ٣٢٦، وعند المصنّف ح / ٤٠٥٣) وعبّاد بن عبَّاد (كما عند المصنِّف ح / ٤٠٥١) ووهْبُ ابن جَرير (كما عند أحمد في مسنده ٣/ ٢١٤) فذكروا \"أنَّ النبيّ ﷺ ناولَ الحلَّاق شِقَّه الأيمن فحلقه فأعطاه أبا طلحة، ثم ناوله الشَقَّ الأيسرَ فحلقه، ففرَّقه بين الناس\"، وليس في روايتهم ذكر أمِّ سُليم.\nويظهَرُ ممَّا تقدم -والله أعلم- أنَّ اختلاف اللَّفظِ مصدرُه هِشامُ بن حسَّانٍ نفسُه، ولعلَّ الأرجَحَ فيما رواهُ روايةُ سُفيان بن عُيينة وصاحِبيه عنه، فإنَّ عمرو بن عونٍ وأيُّوب السختياني روياه عن محمد بن سيرين (كما عند المصنف في ح / ٤٠٥٥، ٤٠٥٦) بنحو رواية سُفيان بن عُيينة، وجاء في لفظ أيُّوب: \"يا أنسُ انطلقْ بِهذا إلى أبي طلحة وأمِّ سُليمٍ\" وهذا اللَّفظ يشهَدُ لصِحَّة لفظ أبي بكر بن أبي شيبة عند مسلم، ويُجْمَعُ به بين الألفاظ التي صرَّحت بذكر أبي طلحة ﵁ وبين =\n⦗٢١٣⦘ = لَفظ أبي بكر بن أبي شَيبة الذي صرَّحَ باسم: \"أمّ سُلَيمٍ\".\nمن فوائد الاستخراج:\n• تصريح أبي كريب بالتحديث، وعند مسلم قال: أخبرنا، والتحديثُ أعلى وأقوى من الإخبار.\n• فيه بيان للمتن المحال به على المتنِ المُحال عليه.\n• التقاء المصنِّف مع مسلم في شيخه، وهذا \"موافقة\".\n• تقييدُ \"الجمرة\" بِـ \"العَقَبَةِ\".","vol":"10","page":211},{"text":"٤٠٥١ - وحدَّثنا الصغاني، حدَّثنا يحيى بن أيُّوب (^١)، حدَّثنا عبَّادُ بن عَبَّادٍ (^٢)، حدَّثنا هِشامِ بن حَسَّانٍ (^٣)، عن محمد بن سِيرِين، عن أنَسٍ بن مالِكٍ \"أنَّ رسول الله ﷺ حَلَقَ رأْسَهُ في حَجَّتِه، قال: فأخَذَ بِجميعِ رأْسِه منْ شِقِّه (الأيمنِ) وقال: \"احلق\" فحلق واشْرَأَبَّ (^٤) النَّاسُ إلى مَنْ يَدْفَعُه، فَدَفَعَه إلى أبِي طَلْحَة، وحَلَقَ الشِّقَّ الأَيْسَرَ فَفَرَّقَهُ بَيْنَ النَّاسِ\". (^٥)\n_________\n(^١) هو أبو زكريا البغدادِيُّ المَقَابِرِيّ.\n(^٢) ابن حبيب بن المُهَلَّبِ بن أبي صُفرةَ، الأزدي البصريِّ.\n(^٣) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث السابق ح/٤٠٥٠.\n(^٤) اشْرَأَبَّ النَّاس: أي رفعوا رؤوسهم، وكلُّ رافعٍ رأسه مُشْرَئِبٌّ.\nانظر: غريب الحديث لأبي عُبيد الهروي (٣/ ٢٢٤).\n(^٥) انظر تخريجَ الحديثِ السَّابِق ح/ ٤٠٥٠.","vol":"10","page":213},{"text":"٤٠٥٢ - حدَّثنا الدقيقي (^١)، حدَّثنا وهب بن جرير، حدَّثنا هِشامُ بن حَسَّان (^٢)، عن محمد بن سِيْرِينَ \"أنَّ النَّبِيّ ﷺ لمَّا حَلَقَ رَأْسَهُ بَدَأَ بِشِقِّ رَأْسه الأَيْمَنِ، ثُمَّ حَلَقَ شِقَّ رأسه الأَيْسَرِ\" (^٣).\n_________\n(^١) أبو جعفر محمد بن عبد الملك بن مروان الواسطي، الدَّقيِقي.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج ح /٤٠٥٠.\n(^٣) أخرجه الأمامُ أحمْد في مُسْنَدِهِ عن (٣/ ٢١٤) عن وَهْبٍ بِه، ولفظُه: \"أنَّ النَّبيّ ﷺ لما حَلَقَ بَدَأَ بِشِقِّ رأسِه الأيمنِ فحَلَقَه ثُمَّ ناوَلَه أبَا طَلْحَةَ، قال: ثُمَّ حَلَقَ شِقَّ رأسِه الأيْسَرِ فَقَسَمَه بينَ النَّاسِ\".","vol":"10","page":214},{"text":"٤٠٥٣ - حدَّثنا علي بن حرب، حدَّثنا سفيان بن عيينة (^١)، ح.\nوحدَّثنا أبو إسماعيل (^٢)، حدَّثنا الحميدي (^٣)، حدَّثنا سُفْيانُ، حدَّثنا هِشَام بن حَسَّان، ح.\nوحدَّثنا إسحاق بن سيَّار، حدَّثنا عمرو بن عون.\n[و] (^٤) حدَّثنا أبو أمية، حدَّثنا سُريج (^٥)، (^٦) حدَّثنا سُفْيان ابن عُيَيْنَة،\n⦗٢١٥⦘ عن هِشَام بن حَسَّان، عن ابن سِيرينَ، عن أنَسٍ بن مالِكٍ \"أنَّ النَّبِيّ ﷺ لمَّا رمَى الجَمْرَةَ وذبَحَ نَاوَلَ الحَلّاقَ شِقَّهُ الأَيْمَنَ فَحَلَقَهُ فَأَعْطَاهُ أبَا طَلْحَةَ، ثُمَّ نَاوَلَهُ شِقَّهُ الأَيْسَرَ فَحَلَقَهُ، وأمَرَ أبَا طَلْحَةَ أنْ يُقَسِّمَهُ بَينَ النَّاسِ\" وقالَ عليٌّ: \"وناوَلَهُ أبا طلحَةَ وأمَرَهُ أنْ يُقَسِّمَهُ بَيْنَ النَّاسِ\" واللَّفْظُ لِعلي بن حرب (^٧).\n_________\n(^١) موضِعُ الالتقاء مع مُسلم في الأسَانِيدِ الأربعَة.\n(^٢) هو: محمد بن إسماعيل بن يوسف السُّلَمِي، أبو إسماعيل التِّرمذيّ.\n(^٣) عبد الله بن الزُّبير، والحديثُ في مُسنَده (٢/ ٥١٢) عن سُفيان به.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستَدْركتُه من إتحاف المهرة (٢/ ٢٨٠، ح ١٧٢١)، فإن أبا أمية من شُيوخ المصنِّف.\n(^٥) ابن النُّعمان الجَوْهَريِّ.\n(^٦) هكذا العِبارةُ في نُسخة (م)، وفيها نقصٌ، فإنَّ عمرو بن عون وسُريجًا كِلاهما يروِيان =\n⦗٢١٥⦘ = الحديثَ عن ابن عُيينة، وكان الأنسبُ أن يؤتَى بِكلمَةِ \"قالا\" صيغةِ التَّثْنِيَةِ بعد كلمةِ \"سُريجٍ\" ولعلَّها كانتْ موجودةً، وسقطتْ من النَّاسِخ.\n(^٧) أخرجَه مسلم في كتاب الحج -باب بيان أن السُّنة يوم النحر أن يرمي ثم ينحرَ ثُمَّ يحلِق والابتداء في الحلقِ بالجانِب الأيمنِ مِنْ رأسِ المَحْلُوقِ (٢/ ٩٤٨، ٣٢٦) عن ابن أبي عُمر، عن سُفيان به.\nمن فوائد الاستخراج:\n• تقييدُ \"سُفيانَ\" بأنَّه ابن عُيينة، بينَما جاءَ لدَى مُسلمٍ مُهملًا.\n• راوي الحديثِ عن ابن عُيينة عند الإمام مُسلِم هو: محمد بن أبي عُمر، وهو: \"صدوق\"، وعند المصنِّف هو: \"الحُميدي\"، وقد قال فيه أبو حاتم: \"أثْبَتُ النَّاسُ في ابنِ عُيَيْنَةَ الحُميديُّ، وهُو رئيسُ أصحابِ ابنِ عُيَيْنَة\" وقال: \"ثقة إمامٌ\".\nالجرح والتعديل (٥/ ٥٧).\n• زيادةُ أربعةِ طرقٍ عن ابن عُيَينة، طريق علي بن حرب، وطريق الحميدي، وطريق عمرو بن عون، وطريق سُريجِ بن النُّعمان.\n• تعيين من له اللَّفظ من الرُّواة.","vol":"10","page":214},{"text":"٤٠٥٤ - حدَّثنا ابنُ الفَرَجِي (^١)، حدَّثنا يحيى بن أيُّوب، حدَّثنا عبَّاد بن عبَّاد المُهَلَّبي، حدَّثنا هِشَام بن حَسَّان (^٢)، عن محمد بن سِيرين، عن أنس بن مالك \"أنَّ رسول الله ﷺ حَلَقَ رأْسَهُ في حَجَّتِه\". (^٣)\n_________\n(^١) هو: محمد بن يعقوب بن الفَرَجِ، أبو جَعْفَرِ الصُّوفي، من أهل سُرَّ من رأى، المَعْرُوف بابنِ الفَرَجِي -بفتح الفاءِ والرَّاءِ- نسبة إلى \"الفَرَجِ\" اسمِ جَدِّه، ت /٢٧٠ هـ.\nالأنساب للسَّمْعاني (٤/ ٣٦٠)، توضِيحُ المُشْتَبِه (٧/ ٦٧).\nتابعه الصَّغانِي عن يحيى، انظر ح /٤٠٥١.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج ح /٤٠٥٠.\n(^٣) انظر تخريج ح / ٤٠٥٠.","vol":"10","page":216},{"text":"٤٠٥٥ - حدَّثنا جعْفَرُ الطَّيالِسِيُّ (^١)، وحمدُون بن عُمَارة (^٢)، قال: حدَّثنا سعيد بن سُليمان (^٣)، حدَّثنا عبَّادُ بن العَوَّامِ، حَدَّثنا ابن عَون (^٤)، عن محمد بن سِيْرِينَ (^٥)، عَنْ أنَسٍ بن مالك \"أنَّ رسول الله ﷺ أَمَرَ الحَلَّاقَ\n⦗٢١٧⦘ فَحَلَقَ رَأْسَهُ، وَدَفَعَ رسول الله ﷺ إلى أبِي طَلْحَةَ الشِّقَّ الأَيْمَنَ، ثُمَّ حَلَقَ الشِّقَّ الآخَرَ، فأمرَهُ أن يُقَسِّمَهُ بَيْنَ الناس\". (^٦)\n_________\n(^١) هو: جعفر بن محمد بن أبي عُثمان، أبو الفضل الطَّيالِسِيُّ، البغدادي.\n(^٢) البغدادي، أبو جعفر البزَّاز -بِزايَين-، واسمه محمد ولقَبُه حَمْدُون وهو الغالبُ عليه، صدوق من الحادية عشرة، ت /٢٦٢ هـ.\nانظر: تاريخ بغداد (٨/ ١٧٧)، المنتظم (١٢/ ١٧٥)، تهذيبُ الكمال (٧/ ٣٠٠)، التقريب (ت ١٦٥٢).\n(^٣) الضَّبِّي، أبو عُثمان الوَاسِطيّ، نزيل بغداد، لقَبُه: سعدُويه.\n(^٤) هو: عمرو بن عَون بن أوس، الواسِطي، أبو عثمان البصريُّ.\n(^٥) موضعُ الالتقاء مع مسلم، انظر ح /٤٠٥٠.\n(^٦) أخرجه البخاري في كتاب الطَّهارة -باب الماء الذي يُغسلُ به شعرُ الإنسانِ (ص ٣٤، ح ١٧١) عن محمد بن عبد الرحيم، عن سَعيد بن سُليمان به مختصرًا، وأخرجَه البيهقي في السُّنن الكُبرى (٧/ ٦٧) بإسناده عن سَعيد بن سُليمان به مختصَرًا أيضًا بلفظ: \"أنَّ رسول الله ﷺ لَمَّا حَلقَ شعْرَهُ يوم النَّحرِ تفرَّقَ النَّاس وأخذُوا شَعْرهُ فأخذَ أبو طَلحَة منه طَائِفةً\"، وانظر تخريج الحديث ح / ٤٠٥٠.","vol":"10","page":216},{"text":"٤٠٥٦ - حدَّثنا حُمَيْدِ بن عَيَّاشٍ أبو الحسَنِ (^١)، حدَّثنا مُؤَمَّل (^٢)، حدَّثنا حمَّاد بن زيد، عن أيُّوب (^٣)، عن محمد بن سِيرينَ (^٤)، عن أنسٍ قال: لمَّا حَلقَ رسول الله ﷺ يوم النَّحرِ قَبَض شْعرَهُ بِيدِهِ اليُمنَى، فلمَّا حلَقَ الحَلّاقُ شِقَّ رأسِه الأيْمَنِ قالَ لِي رسول الله ﷺ: \"يا أنسُ انطَلِقْ بِهَذَا إلى أبِي طَلْحَةَ وأُمِّ سُلَيْمٍ\". (^٥)\n_________\n(^١) هو: حُمَيد بن عيَّاش- بياءٍ مُشَدَّدَةٍ مُعجَمةٍ بِاثْنتَينِ من تحتِها وآخرة شين معجمة- الرَّمْلِي، أبو الحسن.\nقال ابن أبي حاتم: \"صدوقٌ\".\nانظر: الجرح والتعديل (٣/ ٢٢٧) الإكمال لابن ماكولا (٦/ ٦٤، ٧٤).\n(^٢) ابن إسماعيل.\n(^٣) ابن أبي تمِيمَة السَّخْتِياني.\n(^٤) موضِعُ الالتقاء مع مُسلم، انظر تخريج ح / ٤٠٥٠، والأحاديث التي بعده.\n(^٥) أخرجه البيهقي في السُّنن الكبرى (٢/ ٤٢٧) عن أبي عبد الله الحافظ، وأحمد =\n⦗٢١٨⦘ = ابن الحسن القاضي، كلاهما عن أبي العبَّاسِ محمد بن يعقوب، عن حُميد ابن عيَّاش الرِّملِيَ به.","vol":"10","page":217},{"text":"٤٠٥٧ - حدَّثنا جعْفَرُ الطَّيِالِسِيُّ، حدَّثنا أحمْدُ بن عُمَر الوَكِيعِي (^١)، حَدَّثنا مُؤَمَّل بن إسماعِيل، بإسنادِه مِثْلَهُ. (^٢)\n_________\n(^١) ابن حَفصِ بن جَهْم بن واقِد الكِندي، أبو جعفر الجُلَّاب. التقريب (ت ٩٥).\n(^٢) انظر تخريج الحديثِ السَّابق، ح/ ٤٠٥٦.\nمن فوائد الاستخراج: زاد الحافظ أبو عوانة على الإمام مسلم من طرق الحديث عن ابن سِيرين طريقين: طريق عبَّاد بن العوَّام (ح / ٤٠٥٥)، وطريق أيوب السّختياني (ح / ٤٠٥٦).","vol":"10","page":218},{"text":"٤٠٥٨ - حدَّثنا عبد الصمد، حدَّثنا مَكِّيٌّ (^١)، ح.\nوحدَّثنا أبو أمية، حدَّثنا رَوْحٌ (^٢) كِلاهُما، عن ابن جُريج، عن جعْفَرٍ بن محمَّد (^٣)، أنَّه سمَعَ أبَاهُ يُحَدِّثُ أنَّه، سمَعَ جابرَ بن عبد الله \"أنَّ النَّبِيّ ﷺ ساقَ في حَجَّتِهِ مِائةَ بَدَنَةٍ، فَنَحرَ بِيَدِهِ ثلاثا وسِتِّينَ، وأمَرَ علِي بن أبِي طاَلِبٍ ﵁ فنَحرَ ما بَقِيَ، وسَاقَ له عَلِيٌّ فكانَ جَمِيْعُ ذلِكَ مِائَةَ بَدَنَةٍ\". (^٤)\n_________\n(^١) ابن إبراهيم بن بشير بن مرقد التَّميمي، أبو السَّكَنِ.\n(^٢) ابن عُبادة القَيْسِي البصري.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) هذا طرفٌ من حديثِ جابرٍ ﵁ الطَّويلِ في الحجِّ، أخرجه مُسلم في كتاب الحجّ- باب حجَّة النَّبيِّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شَيْبَةَ، =\n⦗٢١٩⦘ = وإسحاق بن إبراهيم، جمَيعًا عن حَاتم بن إسماعيل به مطوَّلًا، وفرَّقه أبو عوانة بالإسنادِ نفسِه في مواضع من كتاب الحج: ح / ٣٨٤١، ٣٨٧٣، كما رواه مفرَّقًا من طرق أخرى عن ابن جريج به كما في ح /٣٨٤٠، ٣٨٧١، ٣٨٧٢، ٣٩١٠، ٣٩٣٩، ٤٠٨٧، كما رواه مُفَرَّقًا أيضا من طرُقٍ عن جعفر بن محمد به.","vol":"10","page":218},{"text":"<span data-type='title' id=toc-621>بابُ الترغيْبِ في حَلْقِ الرَّأسِ بعدَ رَمْيِ الجِمَارِ، والدَّلِيْلِ علَى إبَاحَةِ التقصيرِ، وعلَى أن السنة بَعْدَ الحلْقِ تَقْلِيمُ الأظْفارِ</span>","vol":"10","page":219},{"text":"٤٠٥٩ - حدَّثنا الصغاني، حدَّثنا شُجَاعُ بن الوَلِيدِ أبو بدر، عن عبيد الله بن عُمرَ (^١) قال: حدَّثَنِي نافِعٌ، عن عبد الله بن عُمر، أنَّ رسول الله ﷺ قال: \"رَحِمَ الله المُحَلّقِينَ\" قالوا: يا رسول الله: والمُقَصِّرِينَ، قال: \"رَحِمَ الله المُحَلِّقِينَ\" قال في الرَّابِعة: \"والمُقَصِّرِيْنَ\" (^٢).\n⦗٢٢١⦘ رواه عبد الوهَّابِ (^٣) (عنْ) (^٤) عبيد الله في الرَّابِعةِ: \"والمُقَصِّرِيْنَ\" (^٥).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب تفضيل الحلقِ على التَّقصير وجواز التَّقصير (٢/ ٩٤٦، ح ٣١٨) عن محمد بن عبد الله بن نُمير عن أبيه عبيد الله بن نُمير، عن أبيه عن عبيد الله بن عُمر به، وليس في لفظه قولُه: \"وفي الرَّابعة\" ولكنَّه في معناه، حيثُ كرَّر ﷺ الدُّعاءَ للمحلِّقين ثلاثًا، ثُمَّ قال: \"والمُقَصِّرِين\".\nثُمَّ أخرجه مسلمٌ عن ابن المثنَّى عن عبد الوهاب بن عبد المجيد الثَّقفي عن عبيد الله بن عُمر به بلفظ: \"فلمَّا كانت الرَّابِعة قال: \"والمُقَصِّرينَ\".\nوعلَّقه البُخاري في صحيحه في كتاب الحج -باب الحلق والتقصير عند =\n⦗٢٢٠⦘ = الإحلال (ص ٢٧٩، ح ١٧٢٧) عن عبيد الله ابن عُمر به، وأخرجه الإمام أحْمد في مُسنده (٢/ ١٤١) عن عبد الله نُمير عن عبيد الله به بلفظِ: \"فقالَ في الرَّابِعَةِ والمُقَصِّرِيْنَ\" ووافق يحيى بن سعيد القطان وسفيان الثوري في إحدى روايتيه شُجاعًا وعبدَ الوهَّاب وابنَ نُميرٍ على هذا اللَّفظِ.\nأمَّا طريق الثوري فأخرجها الدَّارمي في سُننِه (٢/ ٨٩) عن محمد بن يُوسف، وأخرجَه البيهقِيُّ في السُّنَنِ الكُبرى (٥/ ١٣٤) بإسناده إلى محمد بن كثِير، كلاهما عن سُفيان الثوري به.\nوأمَّا طريقُ يحيى القطَّانِ فأخرجَها النَّسائيُّ في الكُبرى (٢/ ٤٤٩) عن عبيد الله بن سَعِيدٍ عنه به، وأخرجَها الإمامُ أحمد في مُسنده (٢/ ١٦) عن يحيى به.\nوقدِ اختُلفَ على نافعٍ في لفظِ الحديث، فرواه عنه عبيد الله كما تقدَّم آنفًا.\nورواه مالكٌ (كما في ح / ٤٠٦١)، وسفيانُ الثوري في إحدى روايتيه عن عبيد الله (كما في ح / ٤٠٦٢ سيأتي تخريج حديثهما في موضعه) كِلاهُما عن نافع بلفظ: \"والمقصرين في الثَّالثَة\".\nورواه اللَّيْثُ عن نافِعٍ (كما عندَ المُصنِّف في ح / ٤٠٦٢، ٤٠٦٣، ٤٠٦٤) على الشَّكِّ: \"رحِم الله المحَلِّقِين -مرةً أو مرَّتين- ثم قال: \"والمقصِّرين\".\nوالرِّواياتُ المذكورةُ بألفاظها المُختلفة -باستثناء روايةِ اللَّيث- ثابتةٌ بأسانيدَ صحيحة، ولا تعارُضَ بين لفظِ من قال: \"في الثَّالثة\"، وبيِن لفظِ من قال: \"في الرَّابِعة\".\nقال الحافظُ ابن حجرٍ في الفتح (٣/ ٦٥٧): \"قوله: \"وقال اللَّيثُ\" وصَلَهُ مسلمٌ، ولفظُه \"رحِمَ الله المحلِّقِينَ -مرةً أو مَرَّتينِ- قالُوا والمُقَصِّرِينَ قالَ: والمقَصِّرِين\"، والشَّكُّ فيهِ من اللَّيْثِ وإلّا فأكثرُهُم موافق لما رواه مالِكٌ\". =\n⦗٢٢١⦘ = ويُجمع بين رواية عبيد الله بن عُمر ورواية مالكٍ بِمثلما جمَع بينها الحافظ في الفتح (٣/ ٦٥٧) حيثُ قال: \"وبيانُ أنَّ كونها في الرَّابِعة أنَّ قوله: \"المُقَصِّرِينَ\" معطوفٌ على مُقَدَّرٍ تقديرهُ \"يرحَمُ الله المُحَلِّقِين\" وإنَّما قال ذلك بعد أنْ دعا للمُحَلِّقِين ثلاثَ مراتٍ صريحًا، فيكونَ دعاوه لِلْمُقَصِّرِينَ في الرَّابِعَةِ .. ومن قال: \"في الثَّالِثَة\" أراد أن قوله: \"والمُقَصِّرِينَ\" معطُوفٌ على الدَّعوةِ الثَّالثَة أو أراد بالثَّالثَة مسألةَ السَّائِلين في ذلِك، وكان ﷺ لا يُرَاجَعُ بعدَ ثَلاثٍ، كما ثَبَتَ، ولو لم يَدْعُ لهُم بَعْدَ ثَالِث مسألةٍ ما سألوهُ\".\nقلتُ: ويشهدُ للتَّفصيل الوارد في حديث عبيد الله بن عُمر ولِصحَّة هذا الجمعِ، حديثُ أبي هريرة وحديثُ أم الحُصَين الأحمسيَّة ﵄ الآتيانِ برقم / ٤٠٦٦، ٤٠٦٩.\nمن فوائد الاستخراج:\n• تصريح عبيد الله بن عُمر بالتَّحديث عن نافع.\n• تساوي عدد رجال الإسنادين.\n(^٣) ابن عبد المجيد الثَّقَفِي.\n(^٤) تصحَّف ما بين القوسَين في نُسخة (م) إلى \"بن\" والتَّصْويب من صحيح مسلم (٢/ ٩٤٦، ح ٣١٩) والمصادر الحَدِيثِيَّة الأخرى التي أخرجت الحديث عن عبد الوهَّاب عن عبيد الله.\n(^٥) وصلَهُ مسلمٌ فرواه في صحيحه في كتاب الحجِّ -باب تفضيل الحلقِ على التَّقصير وجواز التَّقصير (٢/ ٩٤٦، ح ٣١٩) عن ابن المُثَنَّى عن عبد الوهَّاب الثَّقفِيِّ به.","vol":"10","page":219},{"text":"٤٠٦٠ - حدَّثنا بكَّارُ بن قُتَيبة، حدَّثنا مُؤَمَّلٌ، حدَّثنا الثوري، قال:\n⦗٢٢٢⦘ حدَّثنا عبيد الله ابن عُمر (^١)، عن نافعٍ، عن ابن عُمر، أنَّ رسول الله قال: \"رحِمَ الله المُحَلِّقِيْنَ\" قِيل: يا رسول الله والمُقَصِّرِينَ، قال: \"اللَّهُمَّ اغْفِرْ -في الثَّالِثَةِ- ولِلْمُقَصِّرِينَ\" (^٢).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر تخريج ح / ٤٠٥٩.\n(^٢) أخرجهُ الدَّارمي في سُننِه (٢/ ٨٩) عن محمد بن يُوسف، وأخرجَه البيهقِيُّ في السُّنَنِ الكُبرى (٥/ ١٣٤) بإسنادِه إلى محمد بن كثِير، كلاهما عن سُفيان الثوري به، وانظر تخريج الحديث السَّابق، ح / ٤٠٥٩.","vol":"10","page":221},{"text":"٤٠٦١ - حدَّثنا يُونس (^١)، حدَّثنا ابن وهب، قال: أخبرِني مالكٌ (^٢)، ح.\nوحدَّثنا محمد ابن حيَّويه، حدَّثنا يحيى بن يحيى (^٣)، ومُطَرِّفٌ (^٤)، والقَعْنَبيُّ، عن مالكٍ، عن نافعٍ، عن عبد الله بن عُمر، أنَّ رسول الله ﷺ قال: \"اللهُمّ ارحَم المُحَلّقِيْنَ\" قالُوا: يا رسول الله، والمُقَصِّرِينَ، قال: \"اللهُم ارْحَم المُحَلِّقِيْنَ\" قَالُوا: والمُقَصِّرِينَ يا رسول الله قالَ: \"والمُقَصِّرِينَ\" في الثَّالِثَة (^٥).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) موضِعُ الالتقاء مع مُسلم في غير طريق يحيى بن يحيى، والحديث في موطَّئه (٢/ ٥٦١، ح ٩٧٥) من طريق يحيى اللَّيثيِّ وغيره عنه.\n(^٣) النَّيسَابوري، وهو موضعُ الالتقاء مع مسلم في الإسناد الثاني.\n(^٤) هو: مطرف بن عبد الله بن مطرف اليساري، أبو مصعب المدني.\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب تفضيل الحلقِ على التَّقصير وجواز التَّقصير (٢/ ٩٤٥، ح ٣١٧) عن يحيى بن يحيى، وأخرجَه البُخاري في كتاب الحجِّ -باب =\n⦗٢٢٣⦘ = الحلق والتقصير عند الإحلال (ص ٩، ح ١٧٢٧) عن عبد الله بن يُوسُف، كلاهُما عن مالك به، وانظر تخريج ح / ٤٠٥٩. ٢٧\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مُسلم من طُرق الحديث عن مالك ثلاثة طُرقٍ، وهي طريق ابن وهبٍ، وطريق مُطرِّفٍ، وطريقُ القعْنَبيِّ.\n• راويه عن مالك عند المصنّف هو \"القعنَبيُّ\"، وهو من أثْبَتِ أصحابِ مالكٍ عن مالكٍ، ومُقَدَّم فيه على يحيى النَّيسابوري راوي الحديث عن مالك عند مسلم.\nانظر: أقوالَ الأئمة في القعنبي في فوائد استِخراج ح / ٣٥٤٨.","vol":"10","page":222},{"text":"٤٠٦٢ - أخبرنا يُونُس، أخبرَنا ابن وهب، أخبرنا الليث بن سعد (^١)، عن نَافِعٍ، عن عبد الله بن عُمر، أنَّه قال: \"حلَقَ رسول الله ﷺ وطائِفَةٌ من أصْحَابِهِ، وقَصَّرَ بَعْضُهم\" (^٢).\n_________\n(^١) موضِعُ الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب تفضيل الحلقِ على التَّقصير وجوازِ التَّقصير (٢/ ٩٤٥، ح ٣١٦) عن يحيى بن يحيى، ومحمد بن رُمحٍ، وقتيبة، ثلاثتُهم عن اللَّيث به، وزاد: \"قال عبد الله: إن رسول الله ﷺ قال: \"رحِم الله المحلِّقين، مرةً أو مرَّتين، ثمَّ قال: \"والمقصِّرين\"، وهذه الزِّيادة رواها المصنِّف من طريق أبي النضر هاشم بن القاسم عن الليث في ح / ٤٠٦٤ الآتي.\nوسبقَ أَنْ نقلتُ قول الحافظ ابن حجر في حديثِ اللَّيثِ في تخريج ح / ٣٧٥٩، حيثُ قال: \"قولُه: \"وقال اللَّيثُ\" وصَلَهُ مسلمٌ، ولفظُه \"رحِمَ الله المحلّقِينَ -مرةً أو مَرَّتينِ- قالُوا والمُقَصِّرِينَ قالَ: والمقَصِّرِين\"، والشَّكُّ فيهِ من اللَّيْثِ وإلّا فأكثرُهُم موافقٌ لما رواه مالكٌ\". =\n⦗٢٢٤⦘ = من فوائد الاستخراج: تقييد المهمل في قوله: \"الليث بن سعد\" حيثُ جاء في صحيح مسلم مهملًا.","vol":"10","page":223},{"text":"٤٠٦٣ - حدَّثنا حَبَشِيُّ بن الرَّبِيعُ بن طَارِقٍ (^١)، عن أبِيه (^٢)، عن الليث بن سعد (^٣)، بِمِثْلِهِ (^٤).\n_________\n(^١) هو: طاهرُ بن عمرو بن الربيعِ بن طارِقِ بن قُرَّة بن نهيك الهِلالي، أبو الحسن، ت /٢٩٥ هـ، وفي توضيح المشتبه أنَّه ت/٢٧٥ هـ.\nولقَبُه حَبَشِيٌّ -بفتح الحاءِ والباء-، وضبطَه الدَّارَقُطْنِيُّ بِضَمِّ الحاءِ وسُكون الباءِ.\nقالَ ابنُ ماكولا: \"الأوَّل أصحُّ\" وقال عن ضبطِ الدراقطني في تهذبيه: \"وهذا وَهْمٌ\".\nوقال الحافظ: \" -بفتحتين- … وقيَّده الدارقطني بالضم، قلتُ: مع سكون الموحدة فوهَّمه الأميرُ في التهذيب وذكره بفتح أوله وثانيه وصحَّحه في الإكمال\".\nقلتُ: لم أقِفْ على ما يَدُلُّ على تجريحِه أو تعديله.\nانظر: المؤتلف والمختلف للدارقطني (٢/ ٩٤٩)، الإكمال لابن ماكولا (٢/ ٣٨٥)، تهذيب مُسْتَمِرِّ الأوهامِ له أيضًا (ص ٢٢٢)، تَكْمِلَةُ الإكْمَالِ لابنِ نُقطة (٢/ ٢٢٩)، نُزهة الألباب في الألقاب (١/ ١٩٣). توضيح المشتبه (٣/ ٦٨).\n(^٢) هو: عمرو بن الربيعِ بن طَارِقٍ الهِلَالِي الكُوفي ثُمَّ المصري، ت / ٢١٩ هـ.\nوثَّقه العِجليُّ، وذكرهُ ابنُ حِبَّان في الثِّقات.\nوقال أبو حاتم: \"صَدُوق\"، ووثَّقه الحافظ ابن حجر.\nانظر: الجرح (٦/ ٢٣٣)، الثِّقات (٨/ ٤٨٥)، تهذيب الكمال (٢٢/ ٢٣)، التقريب (ت ٥٦٥٥).\n(^٣) موضعُ الالتقاء مع مسلم، انظر الحديث السَّابق.\n(^٤) لم أقف على من تابع حبشيَّ بن الرَّبيع، عن أبيه عمرو بن الرَّبيع، وتوبع والده عمرو =\n⦗٢٢٥⦘ = عن اللَّيث، انظر تخريج الحديث السابق ح / ٤٠٦٢.\nمن فوائد الاستخراج: تقييد المهمل في قوله: \"اللَّيث بن سعد\" حيثُ جاء في صحيح مسلم مهملًا.","vol":"10","page":224},{"text":"٤٠٦٤ - حدَّثنا الصَّاغاني، حدَّثنا أبو النَّضْرِ (^١)، حدَّثنا اللَّيثِ (^٢)، عن نافِعٍ، عن ابن عُمر، قال رسول الله ﷺ: \"رَحِمَ الله المُحَلّقِينَ\" مرَّةً، أو مَرتينِ، ثُمَّ قالَ: \"وَالمُقَصِّرِيْنَ\" (^٣).\nكلاهُما صَحِيحَانِ، رواهمُا أحمد بن يونس عن الليث بن سعد (^٤).\n_________\n(^١) هاشم بن القاسم.\n(^٢) موضِعُ الالتِقاء مع مسلم، انظر ح / ٤٠٦٢.\n(^٣) أخرجه الإمام أحمد في مُسنده (٢/ ١١٩) عن أبي النَّضر هاشم بن القاسم به.\nمن فوائد الاستخراج:\n• زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الليث بن سعد ثلاثة طرق، وهي طريق عبد الله بن وهب (ح / ٤٠٦٢)، وعمرو بن الرَّبيع (ح / ٤٠٦٣) وهاشم بن القاسم.\n• حكمُ المصنِّف بالصَّحَّة على حديثِ اللَّيث.\n(^٤) يريدُ المصنِّف -والله أعلم- بقوله: \"كِلاهما صحيحان\" ح / ٤٠٦٢، ٤٠٦٤، وبعد بحثٍ وتنقيبٍ لم أقفْ على الحديثِ موصُولا من طريق أحمد بن يونس عن اللَّيث في مصادر حديثية أخرى.","vol":"10","page":225},{"text":"٤٠٦٥ - وحدَّثنا أبو المُثَنَّى (^١)، حدَّثنا عبد الله بن أسمَاءَ (^٢)، حدَّثنا\n⦗٢٢٦⦘ جُوَيْرِيَّةُ (^٣) عن نافِعٍ (^٤) بِمِثْلِه (^٥).\n_________\n(^١) معاذ بن المثنى العنبري.\n(^٢) هُو: عبد الله بن محمد بن أسْماء، أبو عُبَيد الضُّبَعِي أبو عبد الرحمن البصري.\n(^٣) جُوَيْرِيَّةُ -تصغير جَارِية- ابن أسماء بن عُبيد الضُّبَعي البَصْريُّ.\n(^٤) موضِعُ الالتقاء مع مسلم، انظر تخريج ح / ٤٠٦٢.\n(^٥) أخرجَه البُخاري في صحيحه في كتاب الحجِّ -باب الحلق والتقصير عند الإحلالِ (ص ٢٧٩، ح ١٧٢٩) عن عبد الله بن محمد بن أسماء به، بلفظ: \"حَلقَ النّبيّ ﷺ وطائِفةٌ من أصحابِه وقصَّرَ بعضُهم\".","vol":"10","page":225},{"text":"٤٠٦٦ - حدَّثنا علي بن حرب، حدَّثنا ابن فُضَيْلٍ (^١)، ح.\nوحدَّثنا الصَّاغاني، حدَّثنا مُعلَّى بن مَنْصُور، حدَّثنا محمد بن فُضَيْلٍ، عن عُمَارَةَ بن القَعْقَاعِ، عن أبي زُرْعةَ، عن أبي هُريرةَ، عن النَّبيِّ ﷺ قال: \"اللهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ\" قالُوا: والمُقَصِّرِينَ، قال: \"اللهُمُّ اغْفِرْ لِلْمُحَلّقِينَ\" قالُوا: والمُقَصِّرِينَ، قال: \"اللهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ\" قالُوا: والمُقَصّرِيْنَ، قال في الثَّالِثَةِ أوِ الرَّابِعَةِ: \"والمُقَصِّرِينَ\" (^٢).\n_________\n(^١) هو: محمد بن فُضيل، وهو موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) أخرجه مسلمٌ في كتاب الحجِّ -باب تفضيلِ الحَلْقِ على التَّقصير وجَوازِ التَّقصير (٢/ ٩٤٦، ح ٣٢٠) عن أبي بكر بن أبي شَيبة، وزُهَير بن حرب، وابن نُمير، وأبي كريب، وأخرجه البخاري في كتاب الحج -باب الحلق والتقصير عند الإحلال (ص ٢٧٩، ح ١٧٢٨) عن عيَّاش بن الوليد، خمستُهم عن محمد بن فُضَيلٍ به، وليس في لفظِهما الشكُّ كما جاء في حديث أبي عوانة، بلْ جاء في لفظِ البخاري التصريحُ بأن النَّبيّ ﷺ دعا بها لِلْمُحلِّقين ثلاثًا، ثُمَّ قال: \"وللمُقَصِّرين\".","vol":"10","page":226},{"text":"٤٠٦٧ - حدَّثنا أبو أمية، حدَّثنا أُمَيَّةُ بن بِسْطَامٍ (^١)، حدَّثنا يزيد ابن زُرَيع، عن رَوْحٍ بن القَاسِم، عن العَلاءِ بن عبد الرحمن، عن أبيه (^٢)، عن أبِي هُريرة قال: قال رسول الله ﷺ: \"رَحِمَ الله المُحَلِّقِينَ\" قالُوا: والمُقَصِّرِينَ يا رسول الله قالَ: \"رحِمَ الله المُحَلِّقِينَ\" قالُوا: والمُقَصِّرِينَ يا رسول الله قال: \"والمُقَصِّرِينَ\" (^٣).\n_________\n(^١) موضِعُ الالتِقَاء مع مُسلم.\n(^٢) عبد الرحمن بن يعقوب الجُهنِي، مولى الحُرقَة.\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب تفضيلِ الحَلْقِ على التَّقصير وجَوازِ التَّقصير (٢/ ٩٤٦، ح ٣٢٠) عن أميَّة بن بِسطام به، محيلًا متْنَ حديثِه على حديثِ أبي زُرعة عن أبي هريرة قبلَه، وقال: \"بمعنى حديث أبي زُرعة عن أبي هُريرة\".\nمن فوائد الاستخراج:\n• فيه بيانٌ للمتن المُحال به على متنٍ آخر.\n• بيان أن روحًا هنا هو \"ابن القاسم\" وأن العلاء هو\" ابن عبد الرحمن\" وقد جاءا مُهملَين لدى مسلم.","vol":"10","page":227},{"text":"٤٠٦٨ - حدَّثنا ابن أبي رجاء، حدَّثنا وكيع، حدَّثنا شُعبة، عن يحيى بن حُصَين، عن جَدَّتِه قالتْ: سمعتُ النبيّ ﷺ يقول: \"يَرْحَمُ الله المُحَلِّقِيْنَ، يَرْحَمُ الله المُحَلِّقِينَ\" قيل في الثَّالِثَة: يا رسول الله، والمُقَصِّرِينَ قالَ: \"والمُقَصِّرِينَ\" (^١).\n_________\n(^١) سبق إخراج المصنِّف لهذا الحديث بالإسناد نفسِه والمتن نفسِه في بابٍ سابق برقم / ٤٠٦٨. =\n⦗٢٢٨⦘ = من فوائد الاستخراج: إخراج الحديث الواحد سندا ومتنا في أبواب مختلفة لاستنباط أحكام فقهية متنوعة يستهلُّ بها في تراجم الأبواب.","vol":"10","page":227},{"text":"٤٠٦٩ - حدَّثنا يونس بن حبيب، حدَّثنا أبو داوُد، حدَّثنا شُعبة، عن يحيى بن حُصَينٍ، عن جدَّتِه \"أنَّ النَّبِيّ ﷺ دَعَا لِلْمُحَلِّقِيْنَ ثلاثًا، ولِلْمُقَصِّرِينَ مَرَّةً\" (^١).\n_________\n(^١) سبق إخراج المصنِّف لهذا الحديث بالإسناد نفسِه والمتن نفسِه في بابٍ سابق برقم / ٤٠٦٩.","vol":"10","page":228},{"text":"٤٠٧٠ - حدَّثنا أبو أُسَامة عبد الله بن أُسامة الكَلْبي (^١)، حدَّثنا سليمان بن حرب، حدَّثنا سُليمانُ بن (المُغِيرَة) (^٢)، عن ثابتٍ البُنَانِي، عن أنَسٍ بن مالكٍ: \"رأيتُ رسول الله ﷺ والحَلَّاقُ يَحْلِقُهُ وَقَدْ أطافَ بِهِ أصحابُه مَا تَقَعُ شَعْرَةٌ إلَّا في يَدِ رُجُلٍ\" (^٣).\n_________\n(^١) قال فيه ابن أبي حَاتِم: \"ثقةٌ صَدُوقٌ\".\nانظر: الجرحُ والتعديل (٥/ ١٠).\n(^٢) القَيْسِي، وهو موضِعُ الالتقاء مع مسلم، وقدْ تصَحَّفَ ما بين القَوْسَين في نُسخة (م) إلى \"المرغه\" والتَّصويبُ من إتحاف المهَرة (١/ ٥٢٣، ٥٢٩) كتُب الرَّجال الَّتي ترجمَتْ للرَّاوِي.\nانظر: الجرح والتعديل (٤/ ١٤٤)، تهذيب التهذيب (٤/ ٢٢٠).\n(^٣) أخرجه مُسلمٌ في كتاب فضَائِلِ النبِيّ ﷺ-باب قُرب النِّبيّ ﷺ من النَّاس وتَبَرُّكهم به (٤/ ١٨١٢، ح ٧٥) عن محمد بن رافِع، عن أبي النَّضر هاشم بن القاسم، عن سُليمان بن المُغيرة به. =\n⦗٢٢٩⦘ = من فوائد الاستخراج:\n• تقييد المُهمل في قوله: \"سُليمان بن المُغيرة\" وقد جاء عند مُسْلِمٍ مهملًا.\n• تَسَاوِي عدد رجال الإسنادين، وهذا \"مساواة\".\n• إيرادُ الحديثِ في غيرِ الكِتابِ الَّذي أوردهُ فيه صاحبُ الأصْلِ -صحيح مسلم- مما فيه تعيينُ مناسبةٍ أخرى للحديث غيرَ التِي عندَ صاحبِ الأصل.","vol":"10","page":228},{"text":"٤٠٧١ - ز- حدَّثنا إبراهيم بن مرزوق، وعمار بن رجاء، قال: حدَّثنا حَبَّان بن هِلَالٍ (^١)، أخبرنا أبَانٌ (^٢)، عن يحيى بن أبِي كَثِيرٍ، أنَّ أبا سَلَمَةَ ابن عبد الرحمن (^٣) حدَّثَه أنَّ محمد بن عبد الله بن زيدٍ حدَّثَه أنَّ أباه (^٤) \"شَهِدَ النَّبِيّ ﷺ عِنْدَ المَنْحَرِ فَقَسَّمَ رسول الله ﷺ بيْنَ أصْحَابِه ضَحَايَا (فَلَمْ يُصِبْ ولا أصْحَابُه شَيْئًا) (^٥)، فَحَلَقَ رسول الله ﷺ رأسَه في ثَوْبه،\n⦗٢٣٠⦘ فَأَعْطاهُ إيَّاهُ، وَقَلَّمَ أظْفَارَهُ، فَأعْطَاهَا صَاحِبَهُ\" فإنَّه عِنْدَنَا لَمَخْضُوبٌ بِالحِنَّاءِ (^٦) والكَتَمِ (^٧) (^٨).\n_________\n(^١) حَبَّان -بفتح الحَاء المهملة ثم موحَّدة مُشَدَّدة- ابن هِلال البَاهِليّ، أبو حبيب البصري.\n(^٢) هو: أبان بن يزيد العَطَّار.\n(^٣) ابن عوف الزُّهري المَدنِي.\n(^٤) عبد الله بن زيد بن عبد ربِّه، الصَّحابي الجَلِيل -صاحبُ الأذان-.\n(^٥) هكذا جاء ما بين القَوسين في نُسخة (م)، ويظهر لي -والله أعلم- أنَّ تصحيفًا وقعَ في الجُملة، فالمصادر الأخرى التي أخرجت الحديث مثل مسند أحمد (٤/ ٤٢)، وصحيح ابن خُزيمة (٤/ ٣٠٠ - ٣٠١)، والسُّنن الكبرى للبيهقي (١/ ٢٥)، جاءت فيها العبارة هكذا: \"فلم يُصِبهُ ولا صاحبَه شَيءٌ\" والمَقصودُ من \"صاحبِه\" الرَّجلُ الأنصاري الذي شهِدَ مع عبد الله بن زيدٍ نحر النَّبيِّ ﷺ البُدْنَ، كما جاء في المصادر =\n⦗٢٣٠⦘ = المذكورة، وتَدلُّ على التَّصحيفِ أيضًا الجملة ما قبل الأخيرة في الحديث عند أبي عوانة: \"وَقَلَّمَ أظْفَارَهُ، فَأعْطَاهَا صَاحِبَهُ\".\n(^٦) الحِنَّاء: -بكسر الحاء المهملة، وفتح النُّون المُشَدَّدة- شَجَر ورقُه كورَقِ الرُّمَّان وعيدانُه كعيدانِه، له زهرٌ أبيض كالعناقِيدِ، يُتَّخذُ من ورَقه خِضَابٌ أحمر، الواحدة حِنَّاءةٌ.\nانظر: المعجم الوسِيط (ص ٢٠١).\n(^٧) الكَتَم: -بفتح الكاف والتَّاء مخفَّفَة-: نباتٌ فيه حمرة يُخْلطُ مع الوسْمة يُختَضبُ به، ويُصْبَغُ به الشَّعْرُ يَكْسِرُ بياضَه أو حمُرتَه إلى الدُّهْمة. انظر: مشارقَ الأنوار (١/ ٣٣٥)، تهذيب اللغة (١٠/ ٩٠)، معجم مقاييس اللغة (٥/ ١٥٧).\n(^٨) أخرجه الإمام أحمد في مُسنده (٤/ ٤٢) بإسنادٍ صحيحٍ عن عبد الصمد بن الوارث، وأبي داود الطَّيالسي.\nوأخرجه ابن خُزيمة في صحيحه (٤/ ٣٠٠ - ٣٠١) عن أحمد بن سعيد، عن حَبَّان بن هِلال وعبد الصمد بن الوارث، وعن محمد بن رافع، عن موسى ابن إسماعيل، وعن محمد بن أبان، عن بِشر بن السَّرِيِّ.\nوأخرجه الحاكم في المستدرك (١/ ٦٤٨) عن أحمد بن محمد بن سلمة، عن عثمان بن سعيد الدارمي، عن موسى بن إسماعيل، خمستُهم عن أبان بن يزيد العطَّار، عن يحيى بن أبي كثير بنحو لفظِ المصنِّف، وقال الإمام الحاكم عقب إخراجه الحديث: \"هذا حديث صحيح على شرط الشيخين ولم يخرجاه\".\nمن فوائد المستخرَج: =\n⦗٢٣١⦘ = زاد أبو عوانة هذا الحديث في البَاب على الأصْل المُخرَّج عَليه -صحيح مسلم-.","vol":"10","page":229},{"text":"<span data-type='title' id=toc-622>بابُ بَيَانِ إجَازَةِ حَجِّ مَنْ قدم الذبْحَ قَبْلَ رَميِ الجمْرَةِ أو حَلَقَ قَبْلَ الذَّبح، والدلِيْلُ علَى أن ذلِكَ لِلْجاهِلِ والناسِي</span>","vol":"10","page":231},{"text":"٤٠٧٢ - حدَّثنا يُونُس (^١)، حدَّثنا سُفيان (^٢)، عن الزُّهْرِيِّ، عن عِيسى بن طَلْحَةَ، عن عبد الله بن عمرو قال: سأل رسول الله ﷺ رجُلٌ فقال: حَلَقْتُ قَبْلَ أنْ أذْبَحَ؟، فقال: \"اذْبَحْ ولَا حَرَجَ\" وقال آخر: ذَبَحْتُ قبلَ أن أَرْمِيَ، قال: \"اِرْمَ ولَا حَرَجَ\" (^٣).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) ابن عُيينة، وهو موضعُ الالتقاء مع مسلم.\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب من حلقَ قبل النَحر، أو نحرَ قبلَ الرَّمي (٢/ ٩٤٩، ح ٣٣١) عن أبي بكر بن أبي شيبة، وزُهَير بن حرب، ثلاثتُهم عن ابن عُيينة به، وأخرجه الدارقطني في سُنَنِه (٢/ ٢٥١) عن أبي بكر النِّيسابوري عن يُونس بن عبد الأعلَى به.\nمن فوائد الاستخراج: تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":231},{"text":"٤٠٧٣ - حدَّثنا بشر بن موسى، حدَّثنا الحميدي (^١)، حدَّثنا\n⦗٢٣٢⦘ سُفيان (^٢)، حدَّثنا الزُّهْرِيُّ، قال: سمعت عِيسَى بن طَلْحَةَ، بإسنادِه مثْلَه. (^٣)\n_________\n(^١) عبد الله بن الزُّبير القرشي، والحديث في مسنده (١/ ٢٦٤) عن سُفيان بن عُيينة بهذا الإسناد، وزاد: \"فقيل لسُفيان: هذا ممَّا حفظتَ من الزُّهري؟ فقال: نعمْ، كأنَّهُ يسمَعُه إلَّا أنَّه طويلٌ فحفِظْتُ هذا منهُ، فقال له بُلَيلٌ: فإنَّ عبد الرحمن بن مَهدِيّ يحدِّثُ عنك أنَّك قُلت: لم أحفظْهُ، فقال: صَدَقَ، لَمْ أَحْفَظْهُ كُلَّه وأمَّا هَذا فَقدْ أتْقَنْتُه\".\n(^٢) ابن عُيينة، وهو موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق، ح/ ٤٠٧٢.\n(^٣) انظر تخريج الحديث السَّابق.\nمن فوائد الاستخراج:\n• راوي الحديث عن ابن عُيينة عند المصنف هو: \"الحميدي\" الذي قال فيه أبو حاتم: \"أثبتُ النَّاس في ابن عيينةَ الحميديُّ، وهو رئيسُ أصحاب ابن عيينة\" وقال أيضا: \"ثقةٌ إمام\". الجرح والتعديل (٥/ ٥٧).\n• تصريحُ الزُهريِّ بالسَّماع، بينما عنعنَ لدى مسلم.","vol":"10","page":231},{"text":"٤٠٧٤ - حدَّثنا الصغاني، حدَّثنا إسْحَاقُ بن عِيْسَى (^١)، قال: حدَثنِي مالكٌ (^٢)، ح.\nوحدَّثنا محمد بن حيَّويه، سنةَ ثلاثٍ وخمسِينَ، أخبرنَا مُطَرِّفٌ، والقَعْنبَيُّ، عن مالِكٍ، عن ابن شِهابٍ، عن عِيسَى بن طَلحَةَ بن عبيد الله، عن عبد الله بن عَمْرو بن العَاصِ أنَّه قال: وقفَ رسول الله ﷺ للنّاسِ في حَجَّةِ الوَدَاعِ بِمِنًى يَسْألونَه، فجاءَ رجُلٌ فقال: يا رسول الله، لَمْ أَشْعُرْ فَحَلَقْتُ قَبلَ أنْ أَذْبَحَ، فقالَ رسول الله ﷺ: \"اذْبَحْ وَلَا حَرَجَ\" فَجَاءَ رَجُلٌ آخرُ فقَالَ: يَا رسول الله، لَمْ أَشْعُرْ فَنَحَرْتُ\n⦗٢٣٣⦘ قَبْلَ أَنْ أَرْمِيَ، فقال: \"ارْمِ وَلَا حَرَجَ\" قالَ: فَمَا سُئِلَ الرَّسُول ﷺ عنْ شَيْءٍ قُدِّمَ ولَا أُخِّرَ إلَّا قال: \"افعَلْ ولَا حَرَجَ\" (^٣).\n_________\n(^١) هو: إسحاق بن عيسى الطِّبّاع البغدادي.\n(^٢) موضِع الالتقاء مع مسلم، والحديث في موطئه (٢/ ٦١٢) من رواية يحيى اللَّيثي، وأبي مُصعب الزُّهري، وابن القاسم، وسويد بن سَعيد، ومحمد بن الحسن، عنهُ به.\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب من حلقَ قبل النَّحر، أو نحرَ قبلَ الرَّمي (٢/ ٩٤٨، ح ٣٢٧) عن يحيى بن يحيى النَّيسابوري، وأخرجه البُخاري في كتاب العلم -باب الفُتْيا وهو واقِفٌ على الدَّابَّة وغيرِها (ص ١٩، ح ٨٣) عن إسماعيل بن أبي أُويسٍ، وفي كتابِ الحجِّ -باب الفُتْيا على الدَّابَّة عندَ الجَمْرَة (ص ٢٨٠، ح ١٧٣٦) عن عبد الله بن يُوسُف، ثلاثتُهم عن مالك به.\nمن فوائد الاستخراج:\n• تصريح إسحاق بن عيسى بالتَّحديث عن مالك، بينما روى شيخُ مسلمٍ: يحيى بن يحيى عن مالك قراءة عليه.\n• راوي الحديث عن مالك عبد الله بن مسلمة القعنبي، وهو من أثبتِ أصحاب مالك. تهذيب التهذيب (٦/ ٣٢).\n• زاد أبو عوانة على الإمام مسلم من طُرق الحديث عن مالك أربعة طُرقٍ، وهي إسحاق الطَّبّاع، وطريق مُطرِّف، وطريق القعنبيِّ، وطريق ابن وهب (ح /٤٠٧٥).\n• التقاء المصنِّف مع مسلم في شيخِ شيخه وهذا \"بدل\".\n• تحديد الزَّمن الذي حدَّث فيه الرَّاوي بالحديث.","vol":"10","page":232},{"text":"٤٠٧٥ - حدَّثنا يُونُس، حدَّثنا ابن وهب (^١)، قال: حدَّثَنِي مالِكُ بن أنَسٍ (^٢)، ويونس بن يزيد، وغيرهمُا، أنَّ ابنَ شِهَاب أخَبَرَهُم أنَّ\n⦗٢٣٤⦘ عِيْسَى بن طَلْحَةَ بن عبيد الله أخبرَهُ، عن عبد الله بن عَمرو بن العَاصِ، عن رسول الله ﷺ وَقَفَ، فَذَكَرَ مِثْلَهُ (^٣).\n_________\n(^١) موضِع الالتقاء مع مسلم في روايته عن يُونس بن يَزيد.\n(^٢) موضِع الالتقاء مع مسلم، انظر تخريج الحديث السَّابق ح / ٤٠٧٤.\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب من حلقَ قبل النَّحر، أو نحرَ قبلَ الرَّمي (٢/ ٩٤٨، ح ٣٢٨) عن حَرْملةَ بن يحيى، عن ابن وهبٍ، عن يوُنُس به وحدَهُ، وفي لفظِه: \"قَالَ فَمَا سمَعْتُهُ يُسْألُ يَوْمَئِذٍ عَنْ أَمْرٍ مِمَّا يَنْسَى المَرْءُ وَيَجْهَلُ مِنْ تَقْديمِ بَعْضِ الأُمُورِ قَبْلَ بَعْضٍ، وَأَشْبَاهِهَا إِلَّا قَالَ رسول الله ﷺ افْعَلُوا ذَلِكَ وَلَا حَرَجَ\"، وأخرجه الطَّحاويُّ في شرح معاني الآثار (٢/ ٢٣٧) عن يونس بن عبد الأعلى به، كما أخرجه أبو نعيم في مستخرجه (٣/ ٣٨٤) عن محمد بن إبراهيم عن محمد بن الحسن عن حرملة بن يحيى عن ابن وهب، عن يونس، عن ابن شِهاب الزُّهريِّ به.\nمن فوائد الاستخراج: تصريح يُونس بن يزيد بالإخبار، بينما عنعنَ لدى مسلم.","vol":"10","page":233},{"text":"٤٠٧٦ - حدَّثنا عبد الصمد بن الفضل أبو يحيىَ بِبَلْخٍ (^١) حدَّثنا\n⦗٢٣٥⦘ مكِّي (^٢)، ح.\nوحدَّثنا أبو أمية، حدَّثنا عثمان بن الهيثم، ح.\nوحدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر (^٣)، قالُوا: حدَّثنا ابن جُريج (^٤)، قال: سمعْتُ ابنَ شِهَابٍ يقولُ: أخبرِني عيسى بن طلْحَةَ أنَّ عبد الله بن عمرو بن العاصِ حدَّثَه أنَّ النَّبيّ ﷺ بينَمَا هُوَ يَخْطُبُ يَوْمَ النَّحْرِ إذْ قَامَ إليهِ رجُلٌ فقالَ: يا رسول الله، كنْتُ أحْسِبُ أنَّ كذَا وكَذَا قَبْلَ كَذَا وكَذَا، ثُمَّ جَاءَ فَقَال: يا رسول الله، كنْتُ أحْسِبُ أنَّ كذَا وكَذَا قَبْلَ كَذَا وكَذَا، لهؤُلَاءِ الثلاثَةِ قالَ النَّبِيّ ﷺ: \"افْعَلْ ولَا حَرَجَ\" لَهُنَّ كُلِّهِنَّ يَوْمَئِذٍ، فمَا سُئِلَ يَوْمَئِذٍ عن شَيءٍ إلَّا قالَ: \"افْعَلْ ولَا حَرَجَ\" (^٥).\n_________\n(^١) بَلْخ: -بفتح الباء الموحَّدة، وسكُون اللَّام- بلدةٌ معروفة قديمةٌ تقعُ في شِمال أفغانستان الحاليَّة، لا زالتْ تحتفظُ باسمها القديم، وكانت مركزًا لدراسة العلوم الشَّرعية وغيرِها، وقد تخرَّج منها كثيرٌ من عُلماء المسلمين، وتُسمَّى المحافظة التي تقعُ فيها هذه المدينة -حاليًّا- باسم بلخٍ أيضا، كما أنَّ لها إطلاقٌ آخر أوسعُ من الاطلاق الأول، وهو أنها تُطلقُ على رُبعِ خراسانَ القديمة التي تحضن جميع المحافظات الشمالية، والشمالية الغربية لأفغانستان الحاليَّة، وقد عرفتُ ذلك من خلال تصرُّفِ مصنِّفي كُتبِ التراجِم والبُلدان في تراجم العلماء والمُحدثين، ومركزُها حاليا مدينة \"مزار شريف\" -لوجودِ مزارٍ فيه تعتقِد الجهلةُ من النَّاس أنَّه لِعلي بن أبي طالب- وتَحُدُّ محافظةَ \"بلخٍ\" من الشِّمال نهرُ جيحُون الواقع جنوب جمهوريتي أوزبكستان =\n⦗٢٣٥⦘ = وطاجكستان.\nانظر: معجم البلدان (١/ ٤٨٠)، أحسن التقاسيم في معرفة الأقاليم (ص ٣٠١ - ٣٠٣)، بلدان الخلافة الشرقية (ص ٤٦٢ - ٤٦٥).\n(^٢) ابن إبراهيم.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) موضِعُ الالتقاء مع مسلم في غير طريق محمد بن بكر.\n(^٥) أخرجه مُسلِمٌ في كتاب الحج -باب من حلق قبل النَّحر، أو نحر قبل الرَّمي (٢/ ٩٤٩، ح ٣٢٩) عن عليِّ بن خَشْرَمٍ، عن عِيسَى بن يونس، وفي (٢/ ٩٤٩، ح ٣٣٠) عن عبد بن حُميد، عن محمد بن بكر، وعن سعيد بن يحيى الأُمَوِيِّ، عن أبيه يحيى بن سَعيد، وأخرجه البُخاريُّ في كتاب الحجِّ -باب الفُتيا على الدَّابَّة عندَ الجَمْرَة (ص ٢٨٠، ح ١٧٣٧) عن سعيد بن يحيى، عن أبيه يحيى بن سعيد، ثلاثتُهم =\n⦗٢٣٦⦘ = عن ابن جُريجٍ به، ولم يأتِ في رواية ابن بكر قولُه: \"لهؤلاء الثَّلاث\"، أمَّا حديثُ يحيى الأُموي عندهُما، ففيه: \"حَلقْتُ قبل أن أنحرَ، نحرتُ قبلَ أن أرمي\" وأشباه ذلك.\nمن فوائد الاستخراج:\n• تصريحُ محمد بن بكرٍ بالتَّحديث، بينما عنعنَ لدى مسلم.\n• في حديث المصنِّف زيادةٌ صحيحة لم تردْ عند مسلم، وهي قولُه: \"فمَا سُئِلَ يَوْمَئِذ عن شَيْءٍ إلَّا قالَ: \"افْعَلْ ولَا حَرج\"، وجاءتْ عند البُخاري من طريقِ ابن جريج.","vol":"10","page":234},{"text":"٤٠٧٧ - حدَّثنا أبو أمية، حدَّثنا أبو نُعَيم (^١)، حدَّثنا عبد العزيز ابن أبِي سَلَمَةَ، عنِ الزُّهْرِيِّ (^٢)، بِإسنادِه قال: \"رأيْتُ رسول الله ﷺ عِنْدَ الجَمْرَةِ وَهُوَ يُسْألُ\" فذكرَ مِثلَ حديثِ مالِك (^٣).\n_________\n(^١) الفضل بن دُكين.\n(^٢) موضِع الالتقاء مع مسلم، انظر تخريج الأحاديث السَّابقة في الباب: ح / ٤٠٧٢ - ٤٠٧٥.\n(^٣) أخرجه البخاري في كتاب العِلمِ -باب السُّؤال والفُتيا عند رمي الجِمار (ص ٢٧، ح ١٢٤) عن أبي نُعيم الفضل بن دُكين به.","vol":"10","page":236},{"text":"٤٠٧٨ - حدَّثنا أبو أمية، حدَّثنا أبو الوَلِيدِ (^١)، حدَّثنا سُلَيمانُ ابن كَثِير (^٢)، ح.\nوحدَّثنا يونس بن حبيب، حدَّثنا أبو دَاوُد (^٣)، حدَّثنا زَمْعَةُ (^٤) كِلَاهمُا،\n⦗٢٣٧⦘ عن الزهرِيِّ (^٥)، بإسنادِه نحوه (^٦).\n⦗٢٣٨⦘ رواه عبد الرزَّاق، عن مَعْمرٍ، عن الزُّهْرِيِّ (^٧).\n_________\n(^١) هو: هشام بن عبد الملك، الباهلي -مولاهم-، أبو الوليد الطيالسي البصري.\n(^٢) العَبْدِي، البصري، أبو داود، وأبو محمد.\n(^٣) سليمان بن داود الطيالسي، والحديث في مسنده (ص ٣٠١) بهذا الإسناد.\n(^٤) هو: زَمْعَة -بسكون الميم- ابن صالِح الجَنَدي -بفتح الجيم والنُّون- اليَماني، =\n⦗٢٣٧⦘ = أبو وهْب المكِّي.\nاختلفت أقوال الأئمة فيه، فقد جرحه البعض بتجريح شديد، وضعَّفه بعضهم تضعيفًا ينهض به إلى درجة الاعتبار، وليَّنه آخرون.\nقال البخاري: \"ذاهب الحديث\"، وقال ابن حِبَّان: \"غلبَ في حديثه المناكير التي يرويها عن المشاهير\".\nوضعَّفه أحمد وأبو حاتم وأبو داود، وابن مَعين -في رواية-.\nوقال مرة أخرى: \"صُوَيلحُ الحديث\"، وقال ابن عَدِي: \"رُبَّما يَهِمُ، وأرجو أنَّ حديثَه لا بأسَ بِه\".\nقال الذهبي: \"صالحُ الحديث\"، وقال الحافظ ابن حجر: \"ضعيف\".\nولعلَّ اختيار الحافظ القول الوسط (تضعيفه ضعفا يعتبر به) بين الأقوال هو الأليق بحال الرَّاوي، والأقرب إلى أقوال جمهور الأئمة.\nانظر: تاريخ ابن معين -برواية الدوري- (٢/ ١٧٤)، الضعفاء والمتروكين للنسائي (ص ١٨١)، الجرح والتعديل (٣/ ٦٤٢)، المجروحين لابن حبان (١/ ٣١٢)، الكامل (٣/ ٢٢٩)، والمغني في الضعفاء (١/ ٢٤٠)، والتقريب (ت ٢٢٢٣).\n(^٥) موضِعُ الالتقاء مع مسلم، انظر تخريج الأحاديث السَّابقة في الباب.\n(^٦) في إسناد الحديث زَمعة، وهو ضعيف، ولكنَّ ضَعفه ليس بشَديد، وتَابعه جماعةٌ من الثِّقَاتِ عن الزُّهريّ، منهم: سفيانُ بن عُيينة (ح / ٤٠٧٢) ومالك بن أنس (ح / ٤٠٧٣) وابن جُريجٍ (ح / ٤٠٧٦) وعبد العزيز بن أبي سلمة (ح / ٤٠٧٧) وغيرهم، وقد جاء مقرونا بِسُليمان بن كثير العبدي، فهو العُمدةُ في هذا الإسناد.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مسلم من طرق الحديث عن =\n⦗٢٣٨⦘ = الزهري ثلاثة طرق، وهي طريق عبد العزيز بن أبي سلمة (ح / ٤٠٧٧) وطريق سليمان بن كثير العبدي، وطريق زمعة بن صالح البصري (ح / ٤٠٧٨).\n(^٧) رواه مسلم موصُولا في كتاب الحجِّ -باب من حلقَ قبل النَحر، أو نَحَرَ قبلَ الرّمي (٢/ ٩٤٩، ح ٣٣٢) عن ابن أبي عُمر، وعبد بن حُميد، عن عبد الرَّزَاق به، محيلا متن حديثه على حديث سفيان بن عيينة عن ابن شِهاب الزُّهريِّ قبله.","vol":"10","page":236},{"text":"٤٠٧٩ - حدَّثنا إسحاق بن سيَّار، وحمدَانُ بن عَلِيٍّ، قالا: حدَّثَنا معلَّى بن أسد، ح.\nوحدَّثنا الصغاني، حدَّثنا أحمد بن إسحاق، قالا: حدَّثنَا وُهَيب (^١)، حدَّثنا عبد الله بن طاوس، عن أبِيه عن ابنِ عبَّاسٍ أن النَّبيّ ﷺ قيلَ له في الحَلْقِ والرَّمْيِ والذَّبْحِ في التَّقْدِيْمِ والتَّأخِيرِ قالَ: \"لَا حَرَجَ\" (^٢).\n_________\n(^١) موضعُ الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب من حلقَ قبل النَّحر، أو نَحَرَ قبلَ الرّمي (٢/ ٩٥٠، ح ٣٣٤) عن محمد بن حاتِم، عن بهزٍ، وأخرجه البخاري في كتاب الحج -باب إذا رمى بعد ما أمسى، أو قبلَ أن يذبحَ ناسيًا أو جاهِلًا (ص ٢٨٠، ح ١٧٣٤) عن موسى بن إسماعيل، وأخرجه الطحاوي في شرح معاني الآثار (٢/ ٢٣٦) عن محمد بن خُزيمة، عن مُعلَّى، وعن ابن مرزُوقٍ عن حَبَّان بن هِلال، أربعتُهم عن وُهيبٍ به.\nمن فوائد الاستخراج:\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\". =\n⦗٢٣٩⦘ = • زاد أبو عوانة على الإمام مسلم من طرق الحديث عن الزهريّ ثلاثة طُرق، وهي طريق معلَّى بن أسد، وطريق أحمد بن إسحاق، وطريق حَبَّان بن هلال (ح / ٤٠٨٠).","vol":"10","page":238},{"text":"٤٠٨٠ - حدَّثنا إبراهيم بن مرزوق، حدَّثنا حَبّان بن هلال، حدَّثنا وُهَيب (^١)، بإسْنادِه، قالَ: ما سُئِلَ النَّبِيّ ﷺ يَوْمَ النَّحر عَمَّنْ قَدَّمَ شَيْئًا قَبْلَ شَيءٍ إلَّا قالَ: لَا حَرَجَ، لا حَرَجَ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر الحديث السابق ح / ٤٠٧٩.\n(^٢) انظر تخريجَ الحديث السابق ح / ٤٠٧٩، ولفظُه مثلَ لفْظِ الطَّحَاوِي في شرح معاني الآثار (٢/ ٢٣٦)، أما لفظُ البخاريّ ومسلم فقد نُصَّ فيه على أمورٍ محدَّدةٍ (الرَّمي، الحلق، الذبح) كما في الحديث السَّابق ح / ٤٠٧٩، وإن كانتْ روايةُ عدم التَّحديد ثبتتْ من غير طريقِ ابن عبَّاس (انظر ح / ٤٠٧٢) فإني أرى أنَّ الأصحَّ من روايةِ وُهيبٍ هو التَّحديد، لأنَّه روايةُ الجَماعة عنه، ولفظُ الشَّيخينِ في صحيحيهما، كما لم أقف على مُتابع لِحَبَّان بن هِلالٍ في روايتِه عدمَ التَّحدِيدِ عن وُهيبٍ، ولكنْ يمكنُ أنْ يُستشَفَّ التحديد من ذكر حَبَّان بن هِلال \"يوم النحر\" في حديثه، والأعمال الثلاثة المذكورة بالإضافة إلى طواف الإفاضة يأتيها الحاجُّ يوم النَّحر.","vol":"10","page":239},{"text":"<span data-type='title' id=toc-623>بابُ بَيَانِ حَظْرِ الانْتِفَاع بِشيء منْ لُحُوم الهدْيِ الوَاجِبِ وجُلُودهَا وجِلَالِها (^١) والأَكلِ مِنْها، ودفْعِ شَيْء منها إلَى الجزارِ</span>\n_________\n(^١) الجِلالُ: -بكسر الجيم- جمعُ \"الجِلِّ\" -بكسر الجيم وفتحها- وهي: ما تُلْبَسُه الدَّابّةُ لِتُصَانَ به.\nانظر: القاموس المحيط (ص ٩٠٠).","vol":"10","page":240},{"text":"٤٠٨١ - حدَّثنا يونس بن عبد الأعلى، حدَّثنا سفيان بن عيينة (^١)، عن عبد الكريم (^٢)، عن مجاهِد، عن ابن أبي لَيلَى، عن عَليٍّ ﵁ قال: أَمَرَني رسول الله ﷺ أنْ أقُومَ على بُدْنِه وأنْ أُقَسِّمَ جُلُودَها وجِلالَها، وأمَرني أنْ لا أُعطِيَ الجازِرَ منْهَا شَيْئًا وقالَ: \"نحنُ نُعْطِيهِ مِنْ عِنْدِنَا\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ابن مالِك الجَزَرِيِّ.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب في الصدقة بلحوم الهديِ وجلودها وجِلالها (٢/ ٩٥٤، ح ٣٤٨) عن أبي بكر بن أبي شيبة، وعمرو النَّاقد، وزهير بن حرب، جميعًا عن سُفيان بن عُيينة به، محيلا لفظَ حدشِه على حديث زهير بن معاوية عن عبد الكريم قبلَه.\nمن فوائد الاستخراج:\n• فيه بيانٌ للمتن المُحال به على متنٍ آخر عند مسلم. =\n⦗٢٤١⦘ = • تساوي عدد رجال الإسنادين، وهذا علوٌّ نسبي: \"مساواة\".","vol":"10","page":240},{"text":"٤٠٨٢ - حدَّثنا ابن المُنادي (^١)، حدَّثنا يونس بن محمد يعني المُؤَدِّبَ، ح.\nوحدَّثنا الصغاني، حدَّثنا الحَسنُ بن موسى، قال: حدَّثنا زُهَيْرٍ (^٢)، عن عبد الكريم الجَزَرِي، عن مجاهدٍ، عن عبد الرحمن بن أبي ليلى، عن عليٍّ ﵁ قال: أمرني رسول الله ﷺ أنْ أقُومَ علَى بُدْنِهِ، وأن أتصَدَّقَ بِلَحْمِها وجُلُودِها وأَجِلَّتِهَا (^٣)، وأنْ لا أُعْطِيَ أجْرَ الجَازِرِ مِنْهَا، قال: \"نحنُ نُعْطِيهِ مِنْ عِنْدِنَا\" (^٤).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود المعروف بابن المنادي.\n(^٢) ابن مُعاوية، وهو موضعُ الالتقاء مع مسلم.\n(^٣) الأَجِلَّة: جمعُ جِلالٍ، وتقدَّم تفسيرُ الجِلال في ح / ٤٠٨١.\nانظر: تفسير غريب ما في الصحيحين البُخاري ومسلم (ص ٥٥).\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب في الصدقة بلحوم الهديِ وجلودها وجِلالها (٢/ ٩٥٤، ح ٣٤٨) عن يحيى بن يحيى، عن أبي خَيثمة زهير بن معاوية عن عبد الكريم الجَزَري به.\nمن فوائد الاستخراج: ذكر نسبة عبد الكريم في الإسناد \"الجزري\"، وجاء عند مسلمٍ باسمه فقط.","vol":"10","page":241},{"text":"٤٠٨٣ - حدَّثنا أبو العبَّاس (^١)، حدَّثنا الفِرْيابي، حدَّثنا سُفيان (^٢)،\n⦗٢٤٢⦘ عن ابن أبي نَجِيحٍ (^٣)، وعبدِ الكَريم (^٤)، ح.\nوحدَّثنا قُرْبُزَان عبد الرحمن (^٥)، حدَّثنا عبد الرحمن هو ابن مَهْديٍّ، عن سُفْيانَ، عن عبد الكريمِ، عن عبد الرحمن بن أبي لَيلَى، عن عليِّ كرَّم الله وجْهَهُ قال: \"أمرنيَ رسول الله ﷺ أنْ أقُومَ على البُدْنِ، وأمَرَني أنْ أُقَسِّمَ جِلَالَها وجُلُودَها، وأَمَرَني فَقَسَّمْتُ لُحُومَها\" هذا لفظُ الفريابي (^٦).\n_________\n(^١) الغَزِّيُّ.\n(^٢) الثوري، قال الحافظ ابن حجر في الفتح (١٢/ ٣٣٤): \"والفريابي إذا أطلق سُفيانَ =\n⦗٢٤٢⦘ = أراد الثوري، وإذا أراد ابن عُيينة نسبَهُ\"، ونصَّ في إتحاف المهرة على أنَّه الثوري (١١/ ٥٣٦، ح ١٤٥٧٦).\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤٠٨٢.\n(^٥) عبد الرحمن بن محمد بن منصور الحارثي.\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب في الصدقة بلحوم الهديِ وجلودها وجِلالها (٢/ ٩٥٤، ح ٣٤٨) عن إسحاق بن إبراهيم، عن سُفيان بن عُيينَة، وعن إسحاق بن إبراهيم عن معاذ بن هشام عن أبيه، كلاهما عن ابن أبي نَجِيحٍ به، وليس في حديثهما أجرُ الجازر، (وانظر تخريج ح / ٤٠٨٢)، وأخرجه البخاري في كتاب الحجِّ -باب لا يُعطى الجزَّارَ من الهديِ شيئًا (ص ٢٧٧، ح ١٧١٦) عن محمد بن كَثِيرٍ، عن سُفيان الثوري، عن ابن نجِيح وعبد الكريم به، وفي باب الجِلالِ للبُدن (ص ٢٧٦، ح ١٧٠٧) عن قَبيصَة عن الثوري، عن ابن أبي نَجِيحٍ وحدَه به.\nمن فوائد الاستخراج:\n• روايتُه الحديثَ من طريقِ أميرِ المؤمنين في الحديث: \"الثوري\".\n• تعيينُ مَنْ لهُ اللَّفظ من الرُّواةِ.","vol":"10","page":241},{"text":"٤٠٨٤ - حدَّثنا عبد الصمد بن الفضل، حدَّثنا مكِّيٌّ، ح.\nوحدَّثنا الدقيقي (^١)، حدَّثنا عثمان بن الهيثم، قالا: حدَّثنا ابن جريج (^٢)، عن عبد الكَريمِ بن مالِكٍ، والحَسَنِ بن مُسْلِمٍ، عن مُجاهِدٍ، عن عبد الرحمن بن أبي لَيْلَى، ح.\nوحدَّثنا الدقيقي، وأبو داود الحراني قالا: حدَّثنا عثمان بن الهيثم، حدَّثنا ابن جُريج، قال: حدَّثَنِي الحسَن بن ضسلم، أنَّ مجاهدًا أخبرَهُ أنَّ عبد الرحمن بن أبي ليلَى أخبرَهُ أن عليَّ بن أبي طالب ﵁ [أخْبَرَه] (^٣) \"أنَّ النًبِيّ ﷺ أمرَهُ أن يقُومَ على بُدْنِهِ، وأمرَهُ أن يُقَسِّمَ بُدْنَهُ كُلَّها لحُومَها وجُلُودَها وجِلَالها كُلّها في المساكِينِ، ولا يُعْطِيَ في جِزَارتهَا مِنْهَا شَيْئًا\" (^٤).\n_________\n(^١) هو: أبو جعفر محمد بن عبد الملك بن مروان الواسطي، الدَّقيِقي.\n(^٢) موضعُ الالتقاء مع مسلم في الأسانيد الثلاثة.\n(^٣) ما بين المعقوفَين سقطَ من نُسخة (م)، واستدركتُه من لفظِ مسلم: \"أنَّ عليَّ بن أبي طالب أخبرَه\" والسَّياقُ يقْتضِيه أيضًا.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب في الصدقة بلحوم الهديِ وجلودها وجِلالها (٢/ ٩٥٤ - ٩٥٥ ح ٣٤٩) عن محمد بن حاتم بن ميمُون، ومحمَّد مرزُوقٍ، وعبدُ ابن حمُيدٍ، جميعًا عن محمد بن بَكرٍ، عن ابنِ جُريج، عن الحسَنِ بن مسلم به، وعن محمد بن حاتمٍ، عن محمد بن بكرٍ، عن ابن جُريجٍ، عن عبد الكريم بن مالك الجَزَرِي به، وأخرجه البخاري في كتاب الحجِّ -باب: يُتَصَدَّقُ بِجُلُودِ الهَدْيِ (ص ٢٧٧) عن مُسدَّدٍ، عن يحيى بن سعيد، عن ابن جُريج، عن الحسَنِ بن مسلم، وعبد الكَريمِ =\n⦗٢٤٤⦘ = ابن مالك الجَزَريِّ به.\nمن فوائد الاستخراج:\n• تصريح ابن جريج بالتحديث، وهي أقوى من صِيغة الإخبار التي عند مسلم على الرِّاجح.\n• تساوي عدد رجالِ الإسنادين، وهذا \"مساواة\".","vol":"10","page":243},{"text":"٤٠٨٥ - حدَّثنا الدقيقي، وأبو أمية، قالا: حدَّثنا عُثْمان بن عُمَر، عن ابن جُريج (^١)، عن الحَسَنِ بن مُسْلِمٍ، عن مُجاهِدٍ، مثْلَهُ (^٢).\n_________\n(^١) موضعُ الالتقاء مع مسلم، انظر الحديث السَّابق ح / ٤٠٨٤.\n(^٢) انظر تخريج الحديث السَّابق.","vol":"10","page":244},{"text":"٤٠٨٦ - حدَّثنا عبد الرحمن بن بِشْرٍ (^١)، حدَّثنا يحيى بن سعيد (^٢)، عن ابن جُريج (^٣) قال: أخبرَني الحسَنُ بن مُسْلِمٍ، وعبدُ الكَريْمِ، أنَّ مُجَاهِدًا أخبربها، أنَّ ابنَ أبي ليلَى أخْبَرَهُ أنَّ عليًّا ﵁ أخْبَرَهُ \"أنَّ رسول الله ﷺ أمَرَهُ أنْ يَقُومَ عَلَى بُدْنِهِ، وأنْ يُقسِّمَ لُحُومَها وجُلُودَها وجِلَالَها، ولا يُعْطِيَ في جِزَارتهَا مِنْهَا شَيْئًا\" (^٤).\n_________\n(^١) ابن الحكم العبدي، أبو محمد النيسابوري.\n(^٢) القطَّان.\n(^٣) موضعُ الالتقاء مع مسلم، انظر الحديث السَّابق ح/ ٤٠٨٤.\n(^٤) أخرجه الإمام النَّسائيُّ في السُّنن الكبرى (٢/ ٤٥٦) عن عمرو بن عليٍّ عن يحيى بن سعيد، عن ابن جُريج، عن الحسن بن مسلم وعبد الكريم به.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مُسلم من طُرق الحديث عن =\n⦗٢٤٥⦘ = ابن جُريجٍ أربعةَ طرق، وهي طريق مكيِّ بن إبراهيم، وطريق عثمان بن الهيثم (ح / ٤٠٨٤)، وطريق عثمان بن عمر (ح / ٤٠٨) وطريق يحيى بن سعيد.","vol":"10","page":244},{"text":"<span data-type='title' id=toc-624>بابُ بَيَانِ إبَاحَةِ أكلِ الرَّجُلِ مِنْ بَدنَتَهِ التِي يَنحرُهَا بِنَفْسِهِ المُتَطَوِّع بها</span>","vol":"10","page":245},{"text":"٤٠٨٧ - حدَّثنا عبد الصمد، حدَّتنا مَكِّيٌ، عن ابن جُريج قال: أخبرني جعْفَر بن محمد (^١) أنَّه سمِعَ أباه يُحَدِّث أنَّه، سمِعَ جابرَ بن عبد الله يُحدِّثُ \"أنَّ النَّبِيّ ﷺ ساقَ في حَجَّتِه هَدْيًا فَنَحَرَ ما بَقِيَ، وسَاقَ لَهُ عَلِيٌّ هَدْيًا فكانَ جَمِيعُ ذلِكَ مِائَةَ بَدَنَةٍ، [ثمَّ أَمَرَ مِنْ كلِّ بَدَنَةٍ] بِبضْعَةٍ [فَجعِلَتْ] (^٢) في القُدُورِ فَطُبِخَتْ فَأَكَلَا مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا\" (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين في الموضِعين سَقَطَ من نُسخة (م) والسِّياق يدلُّ على ذلك،\nواستدركتُه من لفظِ مسلمٍ ولفظِ أبي عوانة للحديث نفسه بالإسناد نفسِه في موضع سابقٍ، انظر ح / ٣٨٤١.\n(^٣) هذا طرَفٌ من حديثِ جابرٍ ﵁ الطَّويلِ في الحجِّ، أخرجه مُسلم في كتاب الحجِّ - باب حجَّة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ١٤٧) عن أبي بكر بن أبي شَيْبَةَ، وإسحاق بن إبراهيم، جمَيعًا عن حَاتِمٍ بن إسماعيل به مطوَّلًا، وفرَّقه أبو عوانة بالإسنادِ نفسِه في مواضع من كتاب الحج: ح /٣٨٤١، ٣٨٧٣، ٤٠٥٨، كما رواه مفرَّقًا من طرقٍ أخرى عن ابن جريج به كما في ح /٣٨٤٠، ٣٨٧١، ٣٨٧٢، ٣٩١٠، ٣٩٣٩، ٤٠٨٧، كما رواه مُفَرَّقًا أيضا من طرُقٍ عن جعفر بن محمد به. =\n⦗٢٤٦⦘ = من فوائد المُستخرَج:\n• تقطيعُ الحديثِ الواحدِ في الأبواب لاستنباطِ أحكام فقهيةٍ دقِيقةٍ مُتنوِّعةٍ يَسْتهلُّ بها في تراجِمِ الأبواب، وصنِيعُه هذا مماثلٌ لِصنيعِ البُخاري في صَحِيحِه.","vol":"10","page":245},{"text":"<span data-type='title' id=toc-625>بابُ بَيانِ الإبَاحَةِ لِلْمتَمتِّعِ ذبْحَ البَقَرَةِ والاشْتِرَاك فِيها، وأنَّها كافِيَةٌ عن سَبْعَةٍ، وأنها مِنَ البُدنِ وهِيَ والإِبِلُ سَوَاءٌ</span>","vol":"10","page":246},{"text":"٤٠٨٨ - حدَّثنا علي بن حرب، حدَّثنا يعلَى بن عُبيد، ح.\nوحدَّثنا عمَّار (^١)، حدَّثنا يزيدُ (^٢)، قالا: حدَّثنا عبد الملك بن أبي سليمان (^٣)، عن عطاءٍ، عَن جابر قال: \"كُنَّا نَتَمَتَّعُ مَعَ النَّبِيّ ﷺ فَنَذْبَحُ البَقَرَةَ عَنْ سَبْعَةٍ\". زادَ عمَّارٌ: نَشْتَرِكُ فِيْهَا (^٤).\n_________\n(^١) ابن رجاء.\n(^٢) ابن هارون.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) أخرجه مُسْلِم في كتاب الحجِّ -باب الاشتراك في الهَدْيِ، وإجزاء البقرة والبَدَنَةِ كُلِّ منهُما عن سبعة (٢/ ٩٥٦، ح ٣٥٥) عن يحيى بن يحيى، عن هُشَيم، عن عبد الملِك به، وأخرجه البيهقي في السُّنن الكبرى في كتاب الضحايا -باب جواز النحر فيما يذبح وجواز الذبح فيما ينحر (٩/ ٢٧٩) بإسْناده إلى إبراهيم بن عبد الله، عن يعْلى بن عُبَيد به، وأخرجه أبو عوانة أيضا في كتاب الأضَاحي -باب بَيَانُ الخَبرِ الدَّالَّ عَلى إِجَازة شَركِةِ السَّبعةِ في البَقَرة للأُضحِيَةِ (الجزء الذي حقَّقه الدكتُور عُمر =\n⦗٢٤٧⦘ = مصلح الحُسَيني ح/ ٨٣٤٢) عن عيسى بن أحمد العَسْقَلانِي عن يعلى بن عُبيدٍ به.\nمن فوائد الاستخراج: تقييد المهمل في قوله: \"عبد الملك بن أبي سُليمان\" حيثُ جاء عند الإمام مسلم مهملا.","vol":"10","page":246},{"text":"٤٠٨٩ - حدَّثنا أبو أمية، حدَّثنَا رَوْحٌ، عن ابن جُريج (^١)، عن أبِي الزُّبَيْرِ، عن جَابِرٍ قال: \"اشْتَركنا مع رسول الله ﷺ في الحجِّ والعُمرةِ؛ كُلُّ سَبْعَةٍ في بَدَنَةٍ (^٢)، وَنَحَرْنَا سَبْعِينَ بَدَنَةً يَوْمَئِذٍ\" (^٣).\n_________\n(^١) موضِعُ الالتقاء مع مسلم.\n(^٢) البَدَنَةُ: -بفتح الثلاثة محركّةً- واحدة البُدُن -كَكُتُب- هي من الإبل والبقر، كالأضحية من الغنم، تهدى إلى مكَّة، للذكر والأنثى، وقال القاضي عياض: \"البُدْنُ مختصة بالإبل\"، وقال غيره: \"يقع على الجمل والناقة والبقرة، لكن على الأبل أكثر\".\nانظر: مشارق الأنوار (١/ ٨٠)، القاموس المحيط (ص ١٠٨٦)، هدي السَّاري (ص ٩٠٩).\n(^٣) أخرجه مُسْلِمٌ في كتاب الحجِّ -بابِ الاشتراك في الهَدْيِ، وإجزاءِ البَقرة والبَدَنَةِ كلَّ منهُما عن سَبعةٍ (٢/ ٩٥٦، ح ٣٥٣، ٣٥٤) عن محمد بن حاتِم، عن يحيى ابن سعيد، ومحمد بن بكر كلاهما (فرَّقهما) عن ابن جُريجٍ به، إلَّا أنه زاد في لفظ يحيى بن سعيد قولَه: \"فَقَالَ رَجُلٌ لِجَابِرٍ أَيُشْتَرَكُ في الْبَدَنَةِ مَا يُشْتَرَكُ في الجزُورِ قَالَ مَا هِيَ إِلَّا مِنْ الْبُدْنِ وَحَضَرَ جَابِرٌ الحدَيْبِيَةَ قَالَ نَحَرنَا يَوْمَئِذٍ سَبْعِينَ بَدَنَة أشَتركنَا كُلُّ سَبْعَةٍ في بَدَنَةٍ\"، وهذه الزِّيادة أخرجها أبو عوانة في حديث آخر في باب لاحق (ح / ٤٠٩٢)، أمَّا رواية محمد بن بكر عند مسلم فجاءت بلفظ: \"فَأمَرَنَا إذَا أحْلَلْنَا أَنْ نُهْدِيَ ويَجْتمِعَ النَّفَرُ مِنَّا في الهَدِيَّةِ وذَلِك حِينَ أَمرَهُمْ أَنْ يَحِلُّوا مِنْ حَجِّهِمْ\".","vol":"10","page":247},{"text":"٤٠٩٠ - حدَّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال:\n⦗٢٤٨⦘ أخبرِني مالِكٌ بن أنسٍ (^١)، وعمرو بن الحارث، عن أبِي الزُّبَيْرِ (^٢)، عن جَابِرٍ قال: \"نَحَرْنَا مَعَ النَّبِي ﷺ عَامَ الحُدَيْبِيَّةِ البَقَرَةَ عن سَبْعَةٍ، والبَدَنَةَ عَنْ سَبْعَةٍ\" (^٣).\n_________\n(^١) موضِعُ الالتقاء مع مُسلم، والحديثُ في مُوطَّئِه (٣/ ٩٤ - ٩٥) برواية يحيى اللَّيثيِّ وغيره عنه بهذا الإسناد.\n(^٢) موضعُ الالتقاء مع مسلم في طريق عمرو بن الحارث.\n(^٣) أخرجه مُسْلِمٌ في كتاب الحجِّ -بابِ الاشتراك في الهَدْيِ، وإجزاءِ البَقَرةِ والبَدَنَةِ كُلِّ منهُما عن سَبعةٍ (٢/ ٩٥٥، ح ٣٥٠) عن قُتيبة بن سعيد، ويحيى بن يحيى النَّيسابوري، كلاهما عن مالكٍ به، وأخرجه ابن خزيمة في صحيحه (٤/ ٢٨٨) عن يُونس بن عبد الأعلى به.","vol":"10","page":247},{"text":"٤٠٩١ - حدَّثنا أبو داود الحراني، حدَّثنا الحَسَن بن محمد بن أَعْيَن، وأبو جعفر بن نُفيل (^١)، قالا: حدَّثنا زُهَيْر (^٢)، ح.\nوحدَّثنا الصغاني، حَدَّثنا سَعيد بن سُليمان، حَدَّثنا زُهَيرٍ،\nأخْبَرَنا أبو الزبير، عن جابرٍ قال: \"خَرجْنا مَعَ النَّبِيّ ﷺ مُهِلِّينَ بِالحَجِّ، فَأمَرَنا رسول الله ﷺ أنْ نَشْتَرِكَ في الإِبِلِ والبَقَرِ؛ كُل سَبْعَةٍ مِنَّا في بَدَنَةٍ\" (^٣).\n_________\n(^١) هُو: أبو جعفر عبد الله بن محمد بن علي بن نُفَيْل النُّفَيلي الحرّانِي.\n(^٢) ابن مُعاوية أبو خَيْثَمة، وهُو مَوْضِعُ الالتِقاءِ مع مُسلمٍ في الإسْنَادَينِ.\n(^٣) أخرجه مُسْلِمٌ في كتاب الحجِّ -بابِ الاشتراك في الهَدْيِ، وإجزاءِ البَقَرةِ والبَدَنَةِ كُلِّ منهُما عن سَبعةٍ (٢/ ٩٥٥، ح ٣٥١) عن يحيى بن يحيى، وأحمد بن يُونُس، كِلاهمُا =\n⦗٢٤٩⦘ = عن زُهير ابن معاوية به.\nمن فوائد الاستخراج: زاد أبو عوانة على الإمام مُسلم من طُرق الحديث عن زهير بن معاوية ثَلاثة طرف، وهي طريق الحسن بن محمد بن أعْيَن، وطريق أبي جَعفر بن نُفيل، وطريق سعيد بن سُليمان.","vol":"10","page":248},{"text":"<span data-type='title' id=toc-626>بابُ ذكرِ الخَبَر الموجِبِ علَى المنُفسخِ حَجُّه الهَدْيَ، وإجازتِه البَدَنَةَ فِيهِ عنْ سبْعَةٍ، وأنَّ مَنْ ذَبحَ عمنْ يَجب عليهِ الهدْيَ كانَ جَائِزًا عنْه، والدلِيْل على أنَّ المُنْفسخَ عمْرَته يهدِي هدْيًا</span>","vol":"10","page":249},{"text":"٤٠٩٢ - حدَّثنا محمد بن إسحَاق (^١)، أخبرنا روحٌ (^٢)، ح.\nوحدَّثنا الجُنيدي (^٣)، حدَّثنا مكِّيٌّ، عن ابن جُريج قال: حدَّثنِي أبو الزبير، أنَّه سمِع جابرًا يقُول: اشْتَركنا مع رسول الله ﷺ في الحجِّ والعُمرةِ؛ كل سبْعةٍ في بَدَنَةٍ، فقالَ لهُ إنسانٌ: أرأيتَ البَقَرةَ يُشْرَكُ فيها مَنْ يُشْرَكُ في الجَزُورِ (^٤)؟ قال: \"ما هِيَ إلَّا من البُدْنِ\" وحَضَر جابرٌ\n⦗٢٥٠⦘ الحُدَيْبِيَّة وقَال: اشْتَركنا كُلُّ سَبْعَةٍ في بَدَنَةٍ، ونَحْرَنَا سَبْعِينَ بَدَنَةً يَومَئِذٍ. (^٥)\n_________\n(^١) الصَّغانِي.\n(^٢) ابن عُبادة القَيْسِيُّ.\n(^٣) محمد بن أحمد بن الجُنيد الدّقَّاق.\n(^٤) الجَزُورِ: -بفتح الجيم وضمِّ الراء- هو ما يَصْلحُ للذَّبح من الأبل، كالجَزَرِ من الغنمِ، وهو ما يصلُح لأنْ يُذبحَ من الشَّاء.\nقال القاضي عياض: \"الجَزُورُ لا يكونُ إلا من الإبل، والجزَرُ من الغَنمِ، والبَدَنةُ: =\n⦗٢٥٠⦘ = التي تُهدَى إلى مكَّة، .. والهديُ والهَدِيَّةُ: ما يُهدَى إلى مكَّة من البُدْنِ، والهَديُ ما ابتُدئ هديُه عند الإحرام، والجَزُورُ ما اشتُرِيَ بعد ذلك ليُنحَرَ؛ فكأنَّه ظهر للسائل أنَّ شأنَ هذا أخفُّ في الاشتراكِ مما أُهدِيَ مِنَ البُدْنِ، فقال له: إن الجزُورَ لما اشتُريتْ للنُّسُكِ كان حكمُها كالبُدْنِ\".\nانظُر: إكمال المُعلم (٤/ ٤٠٣)، تفسير غريبِ ما في الصحيحين (ص ٩١)، المعجم الوسيط (ص ١٢٠).\n(^٥) أخرجه مُسْلِمٌ في كتاب الحجِّ -بابِ الاشتراك في الهَدْيِ، وإجزاءِ البَقَرَة والبَدَنَةِ كُلِّ منهُما عن سَبعةٍ (٢/ ٩٥٦، ح ٣٥٣، ٣٥٤) عن محمد بن حاتِم، عن يحيى ابن سعيد بِه، وسبق إخراجُ أبي عوانة للحديث نفسه من طريق أبي أُميَّة الطَّرسُوسِيِّ عن روحٍ عن عن ابن جُريجٍ به مختصرا. انظر: ح / ٤٠٨٩.\nمن فوائد الاستخراج: تصريح ابن جريج بالتَّحديث، وهو أرفع من صيغة الإخبار التي عند مسلم.","vol":"10","page":249},{"text":"٤٠٩٣ - م- حدَّثنا يُونُس، حدَّثنا ابن وهب، قال: أخبرَنا مالِكٌ (^١)، وعمرو بن الحارث، عن أبي الزُّبَيرِ، عن جابر قالَ: \"نَحَرْنَاَ مع رسول الله ﷺ البَدَنَةَ عنْ سَبْعَةٍ، والبقَرةَ عن سَبْعَةٍ\". (^٢)\n_________\n(^١) موضعُ الالتقاء عند مسلم، انظر تخريج ح /٤٠٩٠.\n(^٢) هذا الحديثُ مكرَّر سندًا ومَتنًا، سبق أن أخرجه المصنِّف في الباب السابق برقم / ٤٠٩٠، بزيادة: \"عام الحُديبية\"، فانظر تخريجه هناك. =\n⦗٢٥١⦘ = من فوائد المستخرَج:\nتَكرار الحديث الواحِد في أبواب مختَلفة، لاستِنباطِ أحكام فقهيةٍ دقِيقةٍ مُتنوِّعةٍ.","vol":"10","page":250},{"text":"٤٠٩٤ - حدَّثنا محمد بن حيَّويه، أخبرنا مُطَرِّفٌ (^١)، والقَعْنَبيُّ، ويحيى بن يحيى (^٢)، عن مالِك (^٣)، بمثل حديثِ يُونُس. (^٤)\n_________\n(^١) ابن عبد الله بن مطرِّف الهِلالي اليَسَاري، أبو مصعب المدني.\n(^٢) ابن بُكير بن عبد الرحمن التَّمِيميُّ الحَنْظَليُّ، أبو زكرِيَّا النَّيْسَابُوريُّ، وهو موضِعُ الالتِقَاءِ مع مسلم.\n(^٣) موضِعُ الالتقاء مع مسلم في طرِيقَي مُطَرّفٍ والقَعْنَبي، انظر تخريج ح /٤٠٩٠ وانظر ح / ٤٠٩٣.\n(^٤) حديثُ مالكٍ هذا تقدَّم تخريجُه في ح /٤٠٩٠، وكرَّره أبو عوانة في ح / ٤٠٩٣ كَما أشرتُ إليه آنفا، وحديثُ القعنبيِّ عنه أخرجه أبو داود في سُننِه (ص ٣١٨، ح ٢٨٠٩) عنهُ به.\nمن فوائد الاستخراج: روايةُ القعنبي عن مالكٍ لهذا الحديث، وهو من أثبتِ أصحاب مالك.\nتهذيب التهذيب (٦/ ٣٢).","vol":"10","page":251},{"text":"٤٠٩٥ - حدَّثنا ابن الجُنَيد الدَّقَّاق، حدَّثنا أبو عاصم (^١)، عن سُفْيانَ (^٢) قال: أخبرني أبو الزُّبير (^٣)، عن جَابر قال: نحرْنَا مع رسول الله\n⦗٢٥٢⦘ﷺ يومًا بِالحُدَيْبِيَّةِ سَبْعِينَ بَدَنَةً، البَدَنَةَ عن سَبعةٍ، فقال رسول الله ﷺ: \"يُشْتَرَكُ البَقَرُ في الهَدْيِ\". (^٤)\n_________\n(^١) الضحَّاك بن مخْلَد.\n(^٢) الثوري.\n(^٣) موضِعُ الالتقاء مع مسلم، انظر تخريج الأحاديثَ السَّابِقَة في البابِ.\n(^٤) انظر تخريج ح / ٤٠٩٢، وأخرجه الدَّارِميُّ في سُننِه (٢/ ١٠٧) عن يعلى بن عُبيد، وأخرجه ابن حبان في صحيحه (٩/ ٣١٥) عن أبي عروبة، عن بندار، عن عبد الرحمن بن مهدي، وأخرجه الطحاوي في شرح معاني الآثار (٤/ ١٧٩) عن عمرو بن مرزوق، عن أبي حُذيفة، ثلاثتُهم عن سُفيان الثوري به.\nمن فوائد الاستخراج: روايتُه الحديثَ من طريقِ أميرِ المؤمنين في الحديث: \"الثوري\".","vol":"10","page":251},{"text":"٤٠٩٦ - حدَّثنا أبو داود الحراني، حدَّثنا أبو عاصم، عن ابن جُريج (^١)، عن أبِي الزُّبَيرِ، عن جابِرٍ قال: \"نَحَرَ النَّبِيّ ﷺ عن عائِشَةَ بَقرةً في حَجَّتِه\". (^٢)\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مُسْلِمٌ في كتاب الحَجِّ -بابِ الاشتراك في الهَدْيِ، وإجزاءِ البَقَرةِ والبَدَنَةِ كُلِّ منهُما عن سَبعةٍ (٢/ ٩٥٦، ح ٣٥٦، ٣٥٧) عن عثمان بن أبي شيبة، عن يحيى بن زكرياء بن أبي زائدة، وعن محمد بن حاتم، عن محمد بن بكر، كلاهما (فرَّقهما) عن ابن جُريج به، وعن سعيد بن يحيى الأمويِّ عن أبيه، عن ابن جريج بلفظ: \"نحر رسول الله ﷺ عن نِسائِه\".","vol":"10","page":252},{"text":"٤٠٩٧ - حدَّثنا أبو أمية، حدَّثنا رَوْحٌ، عن ابن جُريج (^١)، بِمِثْلِه. (^٢)\n_________\n(^١) موضع الالتقاء مع مُسلم، انظر تخريج الحديث السابق ح / ٤٠٩٧.\n(^٢) انظر تخريج الحديث السابق، وأخرجه الإمام أحمد في مُسنده (٣/ ٣٨٧) عن محمد بن بكر، وروح، كلاهما عن ابن جُريج به.","vol":"10","page":252},{"text":"٤٠٩٨ - حدَّثنا أبو أمية، حدَّثنا أبو نُعيم (^١)، وسُريجٍ (^٢)، قالا: حدَّثَنا عبد العزيز بن الماجِشُون (^٣)، عن عبد الرحمن بن القاسم، عن أبِيه، عن عائِشةَ \"أن رسول الله ﷺ ذَبَحَ يومَ النَّحْرِ عَنْ نِسَائِه البَقَرَ\" (^٤)، لم يُخْرِجْه. (^٥)\n_________\n(^١) الفضل بن دُكين.\n(^٢) ابن النُّعمان الجوهَري.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) هذا طرفٌ من حديث عائشة ﵂ أخرجَه مسلمٌ في صحيحه (٢/ ٨٧٣ - ٨٧٤، ح ١٢٠) عن سليمان بن عبيد الله أبي أيوب الغيلاني، عن أبي عامر عبد الملك ابن عمرو، عن عبد العزيز بن أبي سلمة الماجِشون به مُطوَّلًا، وفي لفظه: \"فأُتينا بلحمِ بقرٍ فقلتُ: ما هذا؟ فقالوا: أهدى رسول الله ﷺ عن نسائِه البقر\".\nوسبق أن أخرجه أبو عوانة من طريق حمَّاد بن سلمة (ح /٣٧٤٠) وطريق سُفيان بن عُيينة (ح /٣٧٤١، ٣٧٤٢، ٣٧٤٣) عن عبد الرحمن بن القاسم به، على اختلاف يسيرٍ بينهم في الألفاظ، وقد تقدَّم الكلام على ذلك بالتفصيل فارجع إليه.\n(^٥) يقصدُ المصنِّف أنَّ الإمام مسلمًا لم يُخرج الحديث في صحيحِه، ولم يظهر لي وجه كلامه هذا، فقد بيَّنتُ آنفًا أنَّ مُسلمًا أخرجه من طريق الماجِشُونِ عن عبد الرحمن بن القاسم به مطوَّلا، جاءت فيه قصَّةُ خُروجِه ﷺ من المدينة، وقصة طَمْثِ عائِشةَ ﵂، وقصَّة عُمرتها، وجاء فيه أيضًا: \"فأُتينا بلَحمِ بقرٍ فقلتُ: ما هذا؟ فقالُوا: أهدى رسول الله ﷺ عن نِسائِه البقَر\"، وسبق إخراج أبي عوانة له من =\n⦗٢٥٤⦘ = طريق حماد بن سلمة وابن عُيينة، كلاهما عن عبد الرحمن القاسم.\nوقدْ أورد الحافظ ابن حجر في إتحاف المهرة (١٧/ ٤٦٢ - ٤٦٣، ح ٢٢٦٢٤، ٢٢٦٢٥) طُرق حديث ابن عُيينة، وحمَّاد بن سلمة، وعبد العزيز بن أبي سلمة الماجِشون كلَّها في موضع واحد، على أنَّها طرقٌ لحديثٍ واحد، ولعلَّ الحافظ أبا عوانة ﵀ يقصدُ من كلامه أن أبا نُعيم وسُريجَ بن النُّعمان من رجال مسلم، ورويا هذا الحديث، ولم يخرج الإمام مسلمٌ ﵀ طريقهما مع أنهما من شُيوخه.","vol":"10","page":253},{"text":"٤٠٩٩ - حدَّثنا أبو أمية، ومحمد بن سُليمان الواسِطِيُّ (^١)، قالا: حدَّثنا عبيد الله، حدَّثنا إسرائيل، عن عمَّار الدُّهْنِيِّ (^٢)، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: \"نَحَرَ رسول الله ﷺ عنَّا يومَ حَجَجْنَا بَقَرَةً بَقَرَةً\".\n⦗٢٥٥⦘ لِعَمَّارٍ غريبٌ، وهُو غريبُ الحَديثِ. (^٣)\n_________\n(^١) هو: محمد بن سُليمان بن الحارِث البَاغِنْدِي.\n(^٢) هو عمَّار بن معاوية الدُّهنِي البَجَلِي، أبو مُعاوية الكُوفي، ت / ١٣٣ هـ، روى له الجماعةُ سوى البُخاريِّ.\nوثَّقه ابن معين، وأحمد، وأبو حاتِم والنَّسائيُّ، وذكره ابن حبَّان في الثقات.\nوقال علي بن المديني عن سُفيان: قطع بشر بن مروان عرقوبيه، فقلت: في أي شيء؟ قال: في التشيُّع.\nقال الحافظ ابن حجر: \"صدوقٌ يتشيَّعُ\".\nانظر: الجرح والتعديل (٦/ ١٣٨)، الثقات (٥/ ٢٦٨)، تهذيب الكمال (٢١/ ٢٠٨ -، ٢١)، التقريب (ت ٥٤٢٥).\n(^٣) أخرجه النَّسائي في السُّنن الكبرى (٢/ ٤٥٨) عن أحمد بن سليمان، عن عبيد الله بن مُوسى، عن إسرائيل، عن عمَّار الدُّهني به، وقد تفرَّد عمَّار بهذا اللَّفظ، وخالفه جمعٌ من الثِّقات فيه، ولهذا قال أبو عوانة: \"لعمَّارٍ غريبٌ .. \"، قال الحافظ ابن حجر في الفتح (٣/ ٦٤٤): \"وأمَّا ما رواه عمَّارُ الدُّهني، عن عبد الرحمن بن القاسم عن أبيه عن عائشة قالت: \"ذبح عنَّا رسول الله ﷺ يوم حَجَحْنَا بقرةً بقرةً\" أخرجه النسائي (٢/ ٣٨٩) أيضا فهو شاذٌّ مخالفٌ لما تقدَّم\"، وسبقَ أن تكَلَّمتُ على طُرقِ الحديث وألفاظِه بالتفصيل في تخريج ح / ٣٧٤١، فارجع إليه.\nمن فوائد الاستخراج: حكمُ أبي عوانة على الحديثِ بالغَرابةِ، ووصفُ راويه بغريبِ الحديث.","vol":"10","page":254},{"text":"<span data-type='title' id=toc-627>بابٌ في الإفاضَةِ إلَى البَيتِ، والدَّلِيلِ على أنَّ وقتَه إذا فَرغ من النحرِ وتَفريقِ ذبيحتِه والأكلِ مِنها، ثُم يُفِيضُ فيصلِّي الظُّهرَ بِمكة، وبيانِ الخَبَرِ المعَارِضِ لصلَاةِ الظُّهرِ بِمكة وأنه يَرْجِحُ إلَى مِنَى فَيصلِّي الظُّهرَ بِمنَى، والترغِيبِ في الاسْتِقَاءِ مِنْ زَمْزم لِلناس والشُّرْبِ منهُ إذَا أفَاضَ </span>(^١)\n_________\n(^١) اختلفت الأحاديثُ الواردة في صلاةِ النَّبيِّ ﷺ الظهرَ يوم النَّحر في حجَّة الوداع؛ هل صلَّاها بمكَة لما أفاضَ؟ أو صلَّاها بن بعد رُجوعه من طواف الإفاضة، وبما أنَّ المصنِّف ذكر هذا الاختلاف في ترجمة الباب وأعقبها بحديثي عبد الله بن عُمر، وجابر بن عبد الله ﵂ المتعارِضين في مكان تلك الصلاة في الظاهر، رأيتُ هذا الموضع هو الأنسب للكلام على الحديثين المتعارضين، وسرد كلام العلماء عليهما ترجيحا وجمعا، فأقول وبالله التوفيق:\nأخرج مسلم في صحيحه (٢/ ٩٥٠، ح ٣٣٥) من حديث ابن عُمر ﵂ \"أنَّه ﷺ أفاضَ يومَ النَّحرِ ثُمَّ رجَعَ فصَلَّى الظُّهر بمنى\"، وأخرجه البخاري في صحيحه (ص ٢٧٩، ح ١٧٣٢) عن أبي نُعيم، عن سُفيان الثوي، عن عبيد الله، عن نافع، عن ابن عُمر ﵂ موقوفًا بلفظ: \"أنَّه طافَ طوافًا واحدًا ثُمَّ يَقِيلُ ثُمَ يأتي مِنًى، يعني يوم النَّحر\" ثُم قال: \"رفعَه عبد الرزَّاق، حدَّثنا عبيد الله\"، ورواه المصنِّف برقم/ ٤١٠٠.\nوأخرج مسلم في صحِيحِه عن جابرِ بن عبد الله ﵂ في حديثه الطويل في حجَّة الوداع: \"أنَّه ﷺ صلَّى الظُّهر بِمَكَّةَ\" ورواه المصنِّف برقم ٤١٠١، وكذلك رُوي عن عائشة ﵁ ما يدلُّ ظاهره على ذلك ولفظه: \"أفاض رسول الله ﷺ من =\n⦗٢٥٧⦘ = آخر يومِه حين صلَّى الظُّهر ثُمَّ رجَعَ إلى مِنى، فمكثَ بِها لَياليَ أيَّامِ التَّشرِيقِ، يرمِي الجَمرةَ إذا زالتِ الشَّمسُ، كُلُّ جَمرةٍ بسبْعِ حَصَياتٍ\" كما عند أبي داود في سُننه (ص ٢٢٦، ح ١٩٧٣) من طريقِ محمد بن إسحاق بن يَسار عن عبد الرحمن ابن القاسم، عن أبيه، عن عائِشة ﵁.\nوقد ذهب العلماء في هذه الأحاديث مسلكين، مسلك الجمعِ والترجيح.\nأوَّلا: أمَّا مسلكُ الترجيحِ فسأنقلُ فيه كلام ابن القيم ﵀ في زاد المعاد (٢/ ٢٨٠ - ٢٨٣) فإنَّه كافٍ شافٍ، كما تكلَّم عليه في حاشيته على سُنن أبي داود (٥/ ٣٣٢) أيضا.\nقال ابن القيِّم ﵀ في الزَّاد: \"وَاخْتُلِفَ أَيْنَ صَلّى الظّهْرَ يَوْمَئِذٍ فَفِي \"الصّحِيحَيْنِ\": عَنْ ابنِ عُمَرَ، أَنّه ﷺ أَفَاضَ يَوْمَ النّحْر ثُمّ رَجعَ فَصَلّى الظّهرَ بمنىً، وَفي \"صَحِيحِ مُسّلِم\": عَنْ جَابِرٍ أَنّهُ ﷺ صَلّى الظهْرَ بمَكّةَ وَكَذَلك قَالَتْ عَائِشَةُ.\nوَاختُلِفَ في ترْجِيح أحدِ هَذَيْنِ الْقَولَيْنِ عَلَى الآخَر فقَالَ أبو مُحمّدٍ ابْنُ حزْمٍ: حديث عائشة وَجابرٍ أَولَى وتَبعَهُ عَلى هَذا جَمَاعةٌ وَرَجّحُوا هَذا الْقَولَ بوجُوهٍ.\nأحدُها: أنّهُ روايةُ اثنَينِ وهمَا أولَى من الوَاحدِ.\nالثّاني: أن عَائشَة أخصُّ النّاسِ بهِ ﷺ ولها من القُربِ وَالاختِصاصِ بهِ والمَزِيَّةِ ما ليسَ لغيرِها.\nالثالثُ: أنّ سياقَ جابرٍ لحجّةِ النَّبيّ ﷺ مِنْ أوّلهَا إلى آخرِها، أتَم سِياقٍ وقدْ حفظَ القِصّةَ وضبطَها، حتّى ضبَطَ جُزْئيّاتهِا، حتّى ضبَطَ منْها أمرًا لا يتعلّقُ بالمنَاسِكِ وهو نُزولُ النَّبيّ ﷺ لَيْلَةَ جَمْعٍ في الطّرِيقِ فقضَى حاجتة عنْدَ الشِّعبِ ثُم توضّأ وُضُوءًا خفيفًا، فمنْ ضبطَ هذا القَدْرَ فهو بِضَبطِ مكانِ صلاتِهِ يومَ النّحْرِ أوْلَى.\nالرّابعُ: أنّ حَجّةَ الودَاعِ كانَتْ في آذَارٍ وهو تَسَاوِي اللّيْلِ والنّهارِ، وقد دفعَ منْ =\n⦗٢٥٨⦘ = مُزْدَلِفَةَ قبلَ طلوعِ الشّمْسِ إلَى مِنًى، وخطبَ بها الناسَ ونحرَ بُدْنًا عظيمةً وقسَّمها، وطُبخ لَهُ مِنْ لحمِها، وأكلَ منْهُ ورمَى الجَمرَةَ وحلَقَ رَأسَهُ وتَطَيَّبَ ثُمّ أفاضَ فطافَ وشَرِبَ مِنْ مَاءِ زَمْزَمَ، ومِنْ نبِيذِ السّقايَةِ ووقَفَ علَيْهِمْ وهُم يَسْقونَ، وهذهِ أَعمَالٌ تَبْدو في الأظْهَرِ أنّها لا تَنْقَضِي في مقْدارٍ يُمكِنُ معهُ الرّجُوعُ إلَى مِنًى، بِحَيْثُ يُدْرِكُ وقتَ الظّهْرِ في فَصلِ آذَارٍ.\nالخامسُ: أنْ هذيْنِ الحديثينِ جارِيانِ مَجْرَى النّاقلِ والمُبْقِي، فقد كانَتْ عادتُهُ ﷺ في حجتِهِ الصّلاةَ في منزلِهِ الذِي هو نَازِلٌ فِيهِ بِالمسلمِينَ فجرى ابنُ عُمرَ على العادةِ وضبطَ جابِر وعائشَةُ ﵄ الأَمرَ الّذِي هو خارِج عن عادتِهِ فهوَ أوْلى بأنْ يَكونَ هو المحفُوظَ.\nورجّحَتْ طَائفة أخرَى قولَ ابْنِ عُمرَ لوجُوهٍ:\nأحدُها: أنّه لو صلّى الظّهرَ بِمكّةَ، لَمْ تُصَلّ الصّحابةُ بمِنِىً وُحْدَانًا أحدٌ قَط، ولا يقولُ أحدٌ: إنّهُ اسْتَنابَ منْ يُصَلّي بهمْ ولولا علمُهُ أنّهُ يرْجعُ إليهمْ فيُصَلّيَ بهمْ؛ لقالَ إنْ حضرَتْ الصّلاةُ ولسْتُ عنْدكمْ فلِيُصَلّ بكمْ فلان، وحيثُ لَمْ يقعْ هذا ولا هذا، ولا صَلّى الصّحابةُ هناكَ وحْدَانًا قطْعًا، ولا كان منْ عَادتهمْ إذَا اجتمَعوا أنْ يصَلّوا عزِينَ؛ عُلِمَ أنّهمْ صَلّوا معهُ على عادتهِمْ.\nالثّاني: أنّه لوْ صلّى بِمَكّةَ لكانَ خَلْفَهُ بعْضُ أهلِ البلدِ وهمْ مقِيمونَ وكانَ يَأْمرهمْ أنْ يتمّوا صلاتهمْ ولَمْ يُنْقَلْ أنّهُم قامُوا فأتَمُّوا بعدَ سلامهِ صلاتهمْ وحيثُ لَمْ يُنْقَلْ هذا ولا هذا، بَلْ هو معلومُ الانْتِفَاءِ قطْعًا، عُلِمَ أنّهُ لَمْ يصَل حينئِذٍ بِمَكّةَ.\nوما ينقلُهُ بعضُ من لا علمَ عندَهُ أنّهُ قال: \"يا أهلَ مَكّةَ أتِمّوا صلَاتكُمْ فإِنّا قَومٌ سَفْرٌ\" فَإنّما قالهُ عامَ الفَتْحِ لا في حجتِهِ.\nالثّالِثُ: أنّه من المعلومِ أنّهُ لَمّا طافَ ركعَ ركعتيْ الطّوافِ ومعلومٌ أنّ كثيرًا من =\n⦗٢٥٩⦘ = المسلمينَ كانوا خلفهُ يَقْتَدُون بهِ في أفعالِهِ ومناسكِهِ فلعلّهُ لَمّا ركعَ ركعتَيْ الطّوافِ والنّاسُ خلْفهُ يقْتدُون بِهِ ظنّ الظّانُّ أنهّا صلاةُ الظّهْرِ ولا سِيّما إذا كانَ ذلكَ في وقتِ الظّهْرِ وهذا الوهمُ لا يُمْكِنُ رَفْعُ احتِمَالِهِ بِخِلافِ صلاتِهِ بِمِنًى، فَإنهَا لا تَحتَمِلُ غيرَ الفَرْضِ.\nالرّابعُ: أنّهُ لا يُحفَظُ عنهُ في حَجّهِ أنّهُ صلّى الفرضَ بجوفِ مكّةَ، بلْ إنّما كانَ يُصَلّي بِمنزلِهِ بِالأبْطحِ بالمسْلمين مُدّةَ مُقامِهِ كانَ يُصَلّي بهم أينَ نَزلوا لا يُصلّي في مكانٍ آخَرَ غيرِ المَنزِل العامّ.\nالخامسُ: أنْ حديثَ ابنِ عُمرَ مُتّفَقٌ عليهِ وحديثُ جَابِر منْ أفرادِ مسلمٍ؛ فحدِيثُ ابن عُمرَ أصَحّ منهُ وكذلك هو في إسنادهِ؛ فإنّ رُواتَهُ أحْفَظُ وأشْهَرُ وأتْقَنُ فأيْنَ يقعُ حاتِمُ بن إسماعِيلَ منْ عبيد الله بن عُمرَ العُمَرِيّ، وأينَ يقعُ حفظُ جعفرٍ منْ حفْظِ نافع؟\nالسّادسُ: أَنّ حديثَ عائشةَ قد اضطربَ في وقتِ طوافهِ فرُوِيَ عنها على أنَّه طافَ نَهَارًا، الثّانِي: أنّهُ أخّرَ الطوافَ إلَى اللّيلِ، الثالثُ: أنّه أفاضَ منْ آخرِ يومهِ فلمْ يضبطْ فيهِ وقتَ الإفاضةِ ولا مكان الصّلاة بخلافِ حديث ابن عُمرَ.\nالسّابعُ: أنّ حديثَ ابنِ عُمرَ أصحّ منهُ بلا نزاعٍ فإنّ حديثَ عائشةَ منْ رِوايةِ محمد بن إسحاقَ عن عبد الرحمن بن القاسمِ، عنْ أبيه عنها، وابْنُ إسحاقَ مختلفٌ في الاحتجاجِ به ولَمْ يُصَرّحْ بِالسّماعِ بلْ عَنْعَنَهُ فكيفَ يُقَدّمُ على قولي عبيد الله حدّثني نَافعٌ عنْ ابْن عمرَ.\nالثّامِنُ: أنّ حديثَ عائشةَ ليسَ بالبيّنِ أنّهُ ﷺ صَلّى الظُّهرَ بِمَكةَ، فإنّ لفْظهُ هكذا: \"أفاضَ رسول الله ﷺ من آخر يومِه حين صلّى الظُّهر ثُمَّ رجَعَ إلى مِنى، فمكثَ بِها لياليَ أيَّام التَّشرِيقِ، يرمِي الجَمرةَ إذا زالتِ الشمسُ، كُلَّ جَمرةٍ بسبْعِ =\n⦗٢٦٠⦘ = حَصياتٍ\"، فأيْن دلالةُ هذا الحديثِ الصّريحةُ على أنّهُ صلّى الظّهْرَ يوْمئذٍ بمكّةَ وأَينَ هذَا في صرِيحِ الدّلالَةِ إلَى قوْل ابنِ عُمرَ أفاضَ يومَ النّحرِ ثُمّ صَلّى الطهْرَ بمِنىً، يعْني راجِعًا، وأينَ حديثٌ اتّفق أصحابُ الصّحيحِ على إخراجه إلَى حديثٍ اخْتُلِفَ في الاحتجاجِ بهِ. وَاللهُ أَعْلَمُ\".\nثانيا: سلكَ جمعٌ من أهل العلم في هذه الأحاديث المتعارضة مسلك الجمعِ، ولهم في هذا المسلك أقوالٌ متعددة متقارِبة:\nالقولُ الأوَّل: قال العَيني في عُمدة القاري (٦٩/ ١٠): \"الأحاديثُ كلُّها صَحيحةٌ ولا شيءٌ من وَهْمٍ في ذلكَ أصلًا، وذلِك لأنَّ رجُوعه ﷺ إلى منىً في وقتِ الظُّهر ممكنٌ لأنَّ النَّهارَ كان طويلًا وإن كانَ قد صدَرَ منهُ ﷺ في صدْرِ هذا النَّهارِ، وأحاديثُ عائشةَ ليستْ ناصَّةً أنَّهُ ﷺ صلَّى الظهرَ بِمَكَّةَ بَل مُحتمِلَةٌ أنْ كان المحفوظُ في الرواية: \"حتَّى صلَّى الظُّهر\" وإنْ كانتْ الرِّواية حين صلَّى الظهرَ، وهو الأشْبَهُ، فإن ذلِك على أنَّه ﷺ صلَّى الطهر بمنىً قبلَ أنْ يَذْهَبَ إلَى البيتِ وهُو مُحتَملٌ والله أعلم\".\nالقول الثاني: قال محبُّ الدين الطبري (فيما نقله عنه العيني في عُمدة القاري (١٠/ ٦٩): \"الجمعُ بين الرِّوايات كلِّها ممكنٌ، إذْ يحتملُ أنْ يكونَ صلَّى مُنفرِدًا في أحدِ المَوضِعَينِ ثُمَّ مَعَ جماعَةٍ في الآخَر، أو صلَّى بأصحابِه بمنىً ثُمَّ أفاضَ فوجدَ قومًا لم يُصَلّوا فصلَّى بهم ثُمَّ لما رَجعَ إلى منًى وجدَ قومًا آخَرين فصلَّى بهم لأنَّه ﷺ لا يتقدَّمُه أحدٌ في الصلاة، أو كرَّرَ الصَّلاةَ بمكَّة ومنًى لِيَتَبَيَّنَ جوازُ الأمْرينِ في هذا اليومَ تَوْسِعَةً علَى الأُمَّةِ ويجوزُ أنْ يكونَ أذَّن في الصَّلاة في أحَدِ المَوْضِعَينِ فَنُسِبَتْ إليه\".\nالقولُ الثالِث: قال النووي في شرحه على مسلم (٨/ ٤٢٠): \"ووجهُ الجَمْعِ بينَهُما أنَّه طافَ للإفاضَةِ قبلَ الزَّوالِ ثُمَّ صلَّى الظهْرَ بِمَكَّةَ في أوَّلِ وَقْتِهَا ثُمَّ رَجعَ إِلَى =\n⦗٢٦١⦘ = مِنًى فَصَلَّى بها الظُّهْرَ مَرَّةً أخْرَى بِأصحابِه حينَ سألُوه ذلك فيكونُ مُتَنَفِّلًا بِالظُّهرِ الثَّانِيَةِ بمنًى\".\nوقال الملَّا علي القَارِي في مرقاةِ المفاتيح (٥/ ٤٧٦): أقولُ: \"إنَّه لا يُحمَلُ فعلُه علَى القَول المُختلفِ في جَوازِه فيُؤَؤَلُ بانَّه صلَّى بمكَّة ركعَتَي الطَّوافِ وقتَ الظُّهرِ ورجَعَ إلى مِنًى فصَلَّى الظُّهرَ بأصْحَابِه\".\nوقال الإمام الشوكاني في نيل الأوطار (٥/ ٨٣) بعد نقله أقوالا لأهل العلم في الجمع بين الحديثين: \"ويمكن الجمعُ بأن يقال أنه صلى بمكة ثم رجع إلى منى فوجد أصحابه يصلون الظهر فدخل معهم متنفِّلا لأمره ﵌ بذلك لمن وجد جماعة يصلُّون وقد صلَّى\".\nهذا ما تيسَّر في نقلُه في هذين الحديثين المتعارضين، وما دام الجمعُ ممكنا فإنَّه يقدَّم على الترجيح خاصَّة إذا كان الأمر يتعلَّق بحديثين صحيحين مخرَّجَين في الصِّحاح.","vol":"10","page":256},{"text":"٤١٠٠ - حدَّثنا محمد بن عبد الله بن مُهلٍّ، ومحمد بن إسحاق بن الصبَّاح الصَّنْعَانِي، قالَا: حدَّثنا عبد الرزَّاق (^١)، حدَّثنا عبيد الله بن عُمر، عن نافِعٍ، عن ابن عُمر \"أنَّ رسول الله ﷺ أفاض يوم النَّحر ثُمَّ رَجعَ فصلَّى الظُّهْرَ بِمِنَى\". (^٢)\n_________\n(^١) ابن همَّام الصَّنعاني، وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحجِّ -باب استحباب طوافِ الإفاضة (٢/ ٩٥٠، ح ٣٣٥) عن محمد بن رافِعٍ عن عبد الرَّزَّاق به بلفظ: \"أنَّه ﷺ أفاضَ يومَ النَّحرِ ثُمَّ رجَعَ فصَلَّى الظُّهر بمنى\"، وزاد: \"قال نافع: \"فكان ابن عُمر يُفيضُ يوم النَّحر، ثم يرجع فيُصلي الظُّهر بمنى، ويذكُر أنَّ النَّبيَّ ﷺ فعلَه، وأخرجه البخاري في صحيحه =\n⦗٢٦٢⦘ = (ص ٢٧٩، ح ١٧٣٢) عن أبي نُعيم، عن سُفيان الثوي، عن عبيد الله، عن نافع، عن ابن عُمر ﵄ موقوفًا بلفظ: \"أنّه طَافَ طوافًا واحدًا ثُمَّ يَقِيلُ ثُمَّ يأتيَ مِنًى، يعني يوم النَّحر\" ثُم قال: \"رفعَه عبد الرزَّاق، حدَّثنا عبيد الله\".\nمن فوائد الاستخراج:\n• تصريح عبد الرزاق بالتحديث، وجاء عند مُسلم بصِيغة الإخبار.\n• التقاء المصنِّف مع مسلم في شيخ شيخه وهذا \"موافقة\".\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":261},{"text":"٤١٠١ - حدَّثنا عبد الحَميد، حدَّثنا أبو جعْفَر النُّفيلي، حدَّثنا حاتِم بن إسماعِيل (^١)، حدَّثنا جعْفَر، عن أبيه، قال: دخَلْنا على جابرِ بن عبد الله، فذكر حديثَ الحَجِّ، وقالَ: أَمَرَ، يعني النَّبِيّ ﷺ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ في قِدْرٍ فَطُبِخَتْ فَأكَلَا مِنْ لَحْمِهَا وشَرِبا منْ مَرَقِها، ثُمَّ أفَاضَ رسول الله ﷺ إلَى البَيْتِ فَصَلَّى بِمَكةَ الظُّهرَ، فَأتَى بَنِي عبد المُطَّلِبِ وهُم يَسقُوَن على زَمْزَمَ [فقالَ] (^٢): \"انْزِعُوا بَنِي عبد المُطَّلِبِ فلَوْلا أنْ يَغْلِبَكُم النَّاسُ علَى سِقَايَتِكُم لَنَزَعْتُ معَكُم\" فنَاوَلُوه دَلْوًا فشَرِب مِنْهُ (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقط من نسخة (م)، والسِّياق يقتضيه.\n(^٣) هَذا طرفٌ من حَديثِ جَابرٍ ﵁ الطِّويل في الحَجِّ، أخرجه مُسلم في كتابِ الحجِّ -بابُ حجَّة النَّبيّ ﷺ (٢/ ٨٨٦ - ٨٩٢، ح ٤٧) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأخرجه أبو داود في سُننه (ص ٢٢٠، ح ١٩٠٥) عبد الله =\n⦗٢٦٣⦘ = بن محمد النُّفيلي وجماعةٍ، جميعا عن حاتِم بن إسماعيل به مطوَّلًا، وقد فرَّقه أبو عوانة بالإسناد نفسه في مواضعَ كثيرة من أبواب الحجِّ، تقدمت برقم/٣٩٥٢، ٣٩٥٤، ٣٩٧٦، ٣٩٩٥، ٤٠٣٢، ٤٠٣٨، كما رواه أبو عوانة مقطَّعًا من طرقٍ مختلفة كثيرة عن جعفر بن محمد به.\nمن فوائد المُستخرَج: تقطيعُ الأحاديثِ في مواضِعَ مختلفة لاستنباط مسائل فقهيَّةٍ مُتَنَوِّعَة.","vol":"10","page":262},{"text":"٤١٠٢ - حدَّثنا عبَّاس الدوري، حدَّثنا شَاذانُ الأسودُ بن عَامِر (^١)، حدَّثنا سُفيانُ بن سَعِيد (^٢)، وشُعبة (^٣)، والحَسنُ بن صالح (^٤)، وابنُ المبارَكِ (^٥)، عن عاصِم الأحْوَل (^٦)، عن الشَّعْبي، عن ابن عبَّاسٍ \"أنَّ النَّبِيّ ﷺ أتَى زَمْزمَ فَشرِبَ وهُو قائِمٌ\". (^٧)\n_________\n(^١) أبو عبد الرحمن الشامي.\n(^٢) ابن مَسْرُوق الثوري.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) الهمْداني الثورى، أبو عبد الله الكوفي، ت / ١٦٩ هـ.\nانظر: الجرح والتعديل (٣/ ٦٨)، الكامل (٢/ ٣٢٢).\n(^٥) هو: الإمام عبد الله بن المبارك الخُراساني.\n(^٦) موضع الالتقاء مع مسلم في غير طريق شُعبة.\n(^٧) أخرجه مُسلمٌ في كتابِ الأشرِبة -باب في الشُّربِ من زمزمَ قائما (٣/ ١٦٠١، ح ١١٧) عن أبي كامل الجحدريِّ، عن أبي عوانة الضحَّاكِ اليَشكُري، وفي الباب نفسه (ح ١١٨) عن محمد بن عبد الله بن نمير، عن سفيان بن عيينة، وفي الباب نفسه (ح ١١٩) عن سُريج بن يونس، ويعقوب الدَّورقِي، وإسماعيل بن سالم، عن =\n⦗٢٦٤⦘ = هُشيم، وفي الباب نفسه (ح ١٢٠) عن عبيد الله بن مُعاذ، عن أبيه، وعن محمد ابن بشار، عن محمد بن جعفر، وعن محمد بن المثنى، عن وهب بن جرير، ثلاثتهم عن شُعبة، وأخرجه البخاريُّ في كتاب الحجِّ -باب ما جاء في زمزم (ص ٢٦٤، ح ١٦٣٧) عن محمد بن المثنى، عن مروان بن معاوية الفزاري، وفي كتاب الأشربة- باب الشُّرب قائما (ص ٩٩٦، ح ٥٦١٧) عن أبي نعيم، عن سفيان الثوري، سِتَّتُهم عن عاصِم الأحول به، وزاد البُخاريُّ: \"قال عاصم: فحلَفَ عكرمةُ، ما كان يومئذ إلَّا على بعير\"، وقد كرَّرَ أبو عوانة هذا الحديث بالإسناد نفسه في كتاب الأشربة - باب بَيَان الخبَرِ المُبِيحِ الشُّرْبَ قَائما.\nانظر الجزء الذي قام بتحقيقه الدكتور عمر مصلح الحُسيني ح / ٨٦٤٣.\nمن فوائد المُستخرَج الاستخراج:\n• تكرار الحديث في أبواب مختلفة لاستنباط أحكام فقهية دقيقة متنوعة.\n• رواية أبي عوانة الحديثَ من طريقي أمير المؤمنين في الحديث سفيان الثوري، والإمام عبد الله بن المبارك.\n• إيراد الحديث في كتاب غير الكتاب الذي أورده فيه صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند المصنِّف.","vol":"10","page":263},{"text":"٤١٠٣ - حدَّثنا أبو أمية، حدَّثنا أبو نُعيم (^١)، حدَّثنا عبد العزيز ابن الماجِشُونَ (^٢)، عن عبد الرحمن بن القاسم، عن القاسِم بن محمد، عن عائِشة قالت: خَرَجْنا مع رسول الله ﷺ لَا يَذْكرُ إلَّا الحَجَّ (^٣)، فلمَّا جِئْنَا\n⦗٢٦٥⦘ سَرِفَ طَمِثْتُ (^٤)، فدخلَ عليَّ النَّبِيّ ﷺ وأنا أبْكِي، فلمَّا كانَ يومُ النَّحرِ طَهُرْتُ \"فأرسَلنِي رسول الله ﷺ فأَفَضْتُ\" (^٥)\n_________\n(^١) الفضل بن دُكين.\n(^٢) موضعُ الالتقاء مع مسلم.\n(^٣) هكذا في نُسخة (م)، ويمكن ضبطُه على وجهٍ آخر، فيُقال بصِيغة المجهول: \"لا يُذْكَرُ =\n⦗٢٦٥⦘ = إلا الحجّ\".\n(^٤) طَمِثْتُ: أي حِضْتُ.\nانظر: النهاية في غريب الحديث (٣/ ١٣٨).\n(^٥) هذا طرفٌ من حديث عائشة ﵄ أخرجَه مسلمٌ في صحيحه (٢/ ٨٧٣ - ٨٧٤، ح ١٢٠) عن سُليمان بن عبيد الله أبي أيُّوب الغَيْلانِي، عن أبي عامر عبد الملك ابن عمرو، عن عبد العزيز بن أبي سلمة الماجِشون به مُطوَّلًا، وسبق أن أخرجه أبو عوانة من طريق حمَّاد بن سلمة (ح / ٣٧٤٠) وطريق سُفيان بن عُيينة (ح / ٣٧٤١، ٣٧٤٢، ٣٧٤٣) عن عبد الرحمن بن القاسم به، على اختلاف يسيرٍ بينهم في الألفاظ، كما أخرج جزءا منه بالإسناد نفسه في ح / ٤٠٩٨، وقد تقدَّم الكلام على كُلِّ ذلك بالتفصيل فارجع إليه.","vol":"10","page":264},{"text":"<span data-type='title' id=toc-628>بابُ بيانِ إجَازَةِ حَجِّ مَنْ أفَاضَ إلَى البَيْتِ قَبْلَ أنْ يَرْمِيَ الجَمْرَةَ جَاهِلًا</span>","vol":"10","page":266},{"text":"٤١٠٤ - م - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر (^١)، أخبَرنا ابن جُريج، ح.\nوحدَّثنا عبد الصمد بن الفضل، حدَّثنا مَكِّيٌّ كِلاهما، عن ابن جُريج (^٢) قال: سمعتُ ابن شِهابٍ يقول: أخبرِني عيسَى بن طَلْحَةَ أنَّ عبد الله بن عَمْرو بن العاصِ حدَّثَه أنَّ النَّبِيّ ﷺ بَيْنَما هُوَ يخطُبُ يومَ النَّحرِ إذْ قامَ إليه رَجُلٌ فقالَ: يا رسول الله، كُنْتُ أحْسِبُ أنَّ كَذا وكَذا قَبلَ كَذا وكذا، ثُمَّ جاءَ قال: كُنْتُ أحْسِبُ أنَّ كَذا وكَذا قَبلَ كَذا وكَذا، هَؤُلَاءِ الثَّلاثِ، فقال النَّبِيّ ﷺ: \"افْعَلْ ولَا حَرَج\". (^٣)\nرواهُ ابن المُبارَكِ قال: أخبرنا محمد بن أبي حَفْصَةَ، عن الزُّهْرِيِّ، بهذا الإسْنَاد، قال: سمعتُ رسول الله ﷺ وأتَاهُ رَجُلٌ فقال: يا رسول الله، إنِّي حَلَقْتُ قبلَ أنْ أرْمِيَ، قال: \"ارْمِ ولَا حَرَج\" وأتَاهُ آخَرُ فقالَ: إنِّي\n⦗٢٦٧⦘ ذَبَحْتُ قبْلَ أنْ أَرْمِي، فقالَ: \"ارْمِ وَلَا حَرَج\" وأتَاهُ آخَرُ فقالَ: إنِّي أفَضْتُ منَ البَيْتِ قبلَ أنْ أرْمِيَ، قال: \"ارْمِ ولَا حَرَج\" قال: فَمَا رأيْتُه سُئِلَ يَوْمَئِذٍ عنْ شَيءٍ إلّا قال: \"افْعَلْ ولا حَرَج\" (^٤).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) موضع الالتقاء مع مسلم في الإسناد الثاني.\n(^٣) هذا الحديث مكَرَّرٌ سندًا ومتًنا، سبقَ أن أخرجه أبو عوانة في باب سابقٍ، في ح / ٤٠٦٧، بزيادة: \"فما سئل يومئذ عن شيء إلا قال: \"افعل ولا حرج\".\nمن فوائد الاستخراج: تصريحُ محمد بن بكر بالإخْبارِ، بينما عنعنَ لدى مسلم.\n(^٤) رواه مسلمٌ موصُولًا في كتاب الحج -باب من حلق قبل النَّحر، أو نحر قبل الرَّمي (٢/ ٩٤٩، ح ٣٣٣) عن محمد بن عبد الله بن قُهْزَاذَ، عن عليِّ بن الحسنِ، عن عبد الله بن المبارك به.","vol":"10","page":266},{"text":"<span data-type='title' id=toc-629>بابُ بَيَانِ إبَاحَةِ التَّطَيُّبِ بِالطِّيْبِ يَوْمَ النَّحْرِ قَبْلَ الإِفَاضةِ وَزِيَارَةِ البَيْتِ والإحْلالِ، وأنَّ مَنْ طَافَ للِإِفَاضةِ حَلَّ لَهُ كُلُّ شئٍ حَرُمَ عَلَيْهِ</span>","vol":"10","page":268},{"text":"٤١٠٥ - م- حدَّثنا محمد بن عبد الملك الدقيقي الواسِطِيُّ، وعَلَّان القَراطِيسِيّ، قالا: حدَّثنا يزيد بن هارون، ح.\nوحدَّثنا الصغاني، وأبو أمية، قالا: حدَّثنا جعْفَر بن عَونٍ كِلاهُما، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم (^١): أنَّه سمِعَ أباه يُحَدِّثُ، عن عائِشةَ قالتْ: \"طيَّبْتُ رسول الله ﷺ بِيَدَيَّ لإِحْرَامِهِ حِينَ أحْرَمَ، وَطيَّبْتُه بِمِنَى\" قال يَزِيدُ: قبلَ أنْ يُفِيضَ، وقال جعْفَر: قَبْلَ أنْ يَزُورَ البَيْتَ. (^٢)\n_________\n(^١) موضع الالتقاء مع مسلم، ارجع إلى تخريج ح /٣٥١١.\n(^٢) هذا الحديث مكرَّرٌ سنَدًا ومَتْنًا سَبقَ أنْ أخرجَه أبو عوانة في باب سابق- ح/ ٣٥١٤، ٣٥١٥.\nمن فوائد المستخرَج والاستخراج:\n• تكرار الحديث في أبواب مختلفة لاستنباط أحكام فقهية دقيقة متنوعة.\n• تعيين من له اللَّفظ من الرُّواة.\n• تصريح عبد الرحمن بن القاسم بالسماع عن أبيه، بينما عنعنَ لدى مسلم.","vol":"10","page":268},{"text":"٤١٠٦ - حدَّثنا عليُّ بن حرب، حدَّثنا ابنُ إدريسَ (^١)، حدَّثنا يحيى\n⦗٢٦٩⦘ ابن سعيد، عن عبد الرحمن بن القاسم (^٢)، عن أبيه، عن عائشة قالت: \"طيَّبْتُ رسول الله ﷺ لإحرامِه قَبْلَ أنْ يُحْرِمَ، ولإحْلَالِه قَبْلَ أنْ يَطُوفَ بِالبَيْتِ\" (^٣).\n_________\n(^١) هو: عبد الله بن إدريس الأوْدِي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥١١.\n(^٣) أخرجه النَّسائيُّ السُّنن الصغرى (ص ٤٢٠، ح ٢٦٩١) والكبرى (٢/ ٣٣٨) عن أحمد بن حرب الطائي، عن عبد الله بن إدريس به، ولكن قال: \"حين يريدُ أن يَزُورَ البيتَ\" بدلَ قوله: \"قبل أن يطُوفَ بِالبَيتِ\" ومعنى اللَّفظين واحد، وسبقَ أن أخرجَه أبو عوانة من طُرقٍ أخرى عن يحيى بن سعيد في باب سابق: (ح / ٣٥١٤، ٣٥١٥).","vol":"10","page":268},{"text":"٤١٠٧ - حدَّثنا عليٌّ (^١)، عن سفيان بن عيينة، عن عبد الرحمن ابن القاسم (^٢)، عن أبيه، عن عائِشَة، بِمثلِه (^٣).\n_________\n(^١) ابن حرب الطَّائي الموصِلي.\n(^٢) موضعُ الالتقاء مع مسلم، ارجع إلى تخريج ح / ٣٥١١.\n(^٣) سبق أنَّ مسلما أخرجه من طرق عن عبد الرحمن بن القاسم (انظر: ح / ٣٥١١، ٣٥١٦) وأخرجه البُخاريُّ في كتاب الحج -باب الطِّيب بعدَ رمي الجمار، والحلقِ قبل الإفاضة (ص ٢٨٣، ح ١٧٥٤) عن عليِّ بن عبد الله، عن سُفيان بن عُيينة.","vol":"10","page":269},{"text":"٤١٠٨ - م- حدَّثنا بَحر بن نَصر، حدَّثنا يحيى بن حَسَّان، حدَّثنا هُشَيم، حدَّثنا مَنْصُور، عن عبد الرحمن بن القاسم، عن أبيه، عَنْ عَائِشَةَ قالتْ: \"طَيَّبْتُ رسول الله ﷺ بطيبٍ فيه مِسْكٌ\" فقالَ يحيى بن حَسَّان: زادَ: \"عِنْدَ إحْرَامِه قَبْلَ أنْ يُحْرِمَ، ويَوْمَ النَّحْرِ قَبْلَ أنْ يَطُوفَ بِالبَيْتِ\" (^١).\n_________\n(^١) هذا الحديث مكرَّرٌ سنَدًا ومَتْنًا سَبقَ أنْ أخرجَه أبو عوانة في باب سابق- =\n⦗٢٧٠⦘ = ح / ٣٥١٦، لكنَّه لم يأت فيه بالزِّيادة التي أشار إليها في هذا الحديث، وقد نبَّهتُ على ذلك، فارجع إلى تخريجه في موضعه السَّابق.\nمن فوائد المُستخرَج: تقطيعُ الحديثِ الواحدِ في الأبواب أو تكرَارُه لاستنباطِ أحكام فقهيةٍ مُتنوِّعةٍ يَسْتهِلُّ بها في تراجِمِ الأبواب، وصنِيعُه هذا مماثِلٌ لِصنيعِ البُخاري في صحيحه.","vol":"10","page":269},{"text":"٤١٠٩ - م- أخبرنا يُونُس، أخبرنا ابن وهب، حدَّثَنِي أفلحُ ابن حُميد، وأُسَامة بن زيد، أنَّ القاسِم بن محمد حدَّثَهُما، عن عائشة قالت: \"طيَّبْتُ رسول الله ﷺ بِيَدَيَّ لِحُرْمِهِ حِيْنَ أَحْرَمَ، و(لِحِلِّهِ) (^١) حِيْنَ حَلَّ مِنْ [قَبْلِ] (^٢) أنْ يَطُوفَ بِالبَيْتِ\" (^٣).\n_________\n(^١) ما بين القَوسَين تصحَّف في نُسخَةِ (م) إلى \"لحاله\" والتَّصْويبُ من الحَديثِ نفْسِه فإنَه مكرَّرٌ تقدَّم لدى أبي عوانة برقم / ٣٥١٨.\n(^٢) ما بين المعقوفُين سقط من نسخة (م) والسِّياق يدلُّ عليه، واستدركتُه لفظ الحديث نفسه فإنَّه مكرَّر، تقدَّم لدى أبي عوانة برقم / ٣٥١٨.\n(^٣) هذا الحديث مكرَّرٌ سنَدًا ومَتْنًا سَبقَ أنْ أخرجَه أبو عوانة في باب سابق- ح / ٣٥١٨، فارجح إلى تخريجه في موضِعِه الأوَّل.\nمن فوائد المُستخرَج:\nتكرارُ الحديث الواحد في مواضِع مختلفة، لاستِنْباطِ أحكامٍ فقهيةٍ مُتنوِّعةٍ.","vol":"10","page":270},{"text":"٤١١٠ - م- وحدَّثنا أبو إسماعيل التِّرمذي، وأبو داوُد قالا: حدَّثنا القعنبي، ح.\nوحدثنا الربيع، أخبرنا الشَّافِعِيُّ، عن مالِكٍ، عن عبد الرحمن ابن\n⦗٢٧١⦘ القاسم، عن أبيه، عن عائِشةَ أنَّها قالتْ: \"كُنْتُ أُطَيِّبُ رسول الله ﷺ لإِحْرَامِه قَبْلَ أنْ يُحْرِمَ، ولِحِلِّهِ قَبْلَ أنْ يَطُوفَ بِالبَيْت\" (^١).\n_________\n(^١) هذا الحديث مكرَّرٌ سنَدًا ومَتْنًا سَبقَ أنْ أخرجَه أبو عوانة في باب الطِّيب للمحرم يجدُه والجِماعُ عندَ إحرامِه (ح / ٣٥١١)، فارجع إلى تخريجه في موضِعِه السَّابق.","vol":"10","page":270},{"text":"٤١١١ - حدَّثنا أبو داود الحراني، حدَّثنا وهب بن جرير، حدَّثنا شُعبة، عن عبد الرحمن بن القاسم (^١)، عن أبِيهِ، عنْ عَائِشَةَ قَالتْ: \"كُنْتُ أُطيبُ رسول الله ﷺ لِحُرْمِه حِيْنَ يُحْرِمُ، ولِحِلِّهِ حِيْنَ يَحِلُّ قَبْلَ أنْ يَطُوفَ بِالبَيْتِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥١١، ٣٥١٢.\n(^٢) أخرجه ابن راهويه في مسنده (٢/ ٣٨٢ ح ٣٨٧) عن وهبِ بن جَرِيرٍ عن شعبة بنحوه، والحديثُ أخرجه أبو عوانة من طرُقٍ أخرى عن شُعبة به أيضا كما سبق في (ح / ٣٥١٢)، فارجع إلى تخريجها في موضعها ذاك.","vol":"10","page":271},{"text":"٤١١٢ - حدَّثنا علي بن سَهْلٍ الرَّمْلِيُّ، حدَّثنا ضَمْرَةُ بن رَبِيْعَةَ (^١)، حدَّثنا الأَوْزَاعِي، عن الزُّهْرِيِّ (^٢)، عَنْ عروة، عن عَائِشَةَ قالتْ: \"طَيبْتُ رسول الله ﷺ بِيَدَيُّ حِيْنَ أَحْرَمَ وَحِيْنَ حَلَّ بِطِيْبٍ لَا يُشْبِهُ طِيْبَكُمْ هَذَا\" يعنِي: قَلِيْلَ البَقَاءِ، لَمْ يَزوِهِ غَيرُ ضَمْرَةُ (^٣).\n_________\n(^١) أبو عبد الله الفلسطيني، صدوق يهم قليلا. التقريب (ت ٢٩٨٨).\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) أخرجَه مسلم في كتاب الحجِّ -باب الطيب للمُحرم عند الإحرام (٢/ ٨٤٦، ح ٣١) =\n⦗٢٧٢⦘ = عن محمد بن عَبَّاد، عن سُفيانَ بن عُيَيْنة، عن الزُّهريِّ بنحوه، وليْسَ في لفظِه قولُه: \"لا يُشْبِه طِيبَكم هذا\" وأخرجه النَّسائي في السُّنن الصُّغرى (ص ٤١٩، ح ٢٦٨٨) عن عيسى بن محمد أبي عُمير، وأخرجه أبو يعلى في مسنده (٧/ ٣٥٣) عن هارون ابن معروف، كلاهما عن ضَمْرةَ بنحوه: \"لا يُشبه طيبَكم هذا\"، كما أخرجه التمام الرازي في فوائده (١/ ١٨) عن خيثمة، عن أبي عتبة، عن ضمرة به بلفظ: \"طيبتُ رسول الله ﷺ بطيبٍ ليس فيه ثُفْلٌ\" والثُّفل ما رَسَبَ تحتَ الشَّيءَ من خُثُورةَ وكُدْرةٍ كثُفْل الزَّيت والعَصير والمَرَقِ (الفائق ١/ ١٦٩).\nويريدُ المصنِّف بقولِه: \"لَمْ يرْوِهِ غَيرُ ضَمْرَة\"، أنَّ ضَمْرةَ لَمْ يُتابِعْه أحدٌ على روايته الحديثَ عن الأوزاعِيِّ عن الزُّهريّ به، فإنِّي لَمْ أقفْ على متابعٍ له عن الأوزاعي عن الزُّهري، ونصَّ على ذلك أبو بكر بن أبي داود عند ابن عساكر في تاريخ دمشق (٤٧/ ٣٣٨) ورواه غيرُ ضمرَةَ عن الأوزاعِيِّ، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة ﵄، أخرجه النسائيُّ في السُّنن الكبرى (٢/ ٤٥٨) عن المُغيرة ابن عبد الرحمن، عن عيسى بن يونُس، وأخرجه إسحق بن راهَويه في مسنده (٢/ ٣٨٣، ٤٤٢) عن موسى القاريّ، عن المُفَضَّل بن يونس، كلاهما عن الأوزاعيِّ، عن عبد الرحمن بن القاسم به، وفي لفظه: \"قالَ القَاسِمُ: ولَمْ يَكُنْ طِيْبُه كَطِيْبِكُم هَذَا الخَاثِرِ، إِنَّما كانَ الذَّرِيْرَةَ وَنَحْوَها يَذْهَبُ سَرِيْعًا، وإنَّمَا خَلَقَ أَحَدُكُم رَأْسَهُ وَقَدْ بَقِيَ فِيْهِ مِنَ الطِّيْبِ بَعْد\".\nويَظْهَرُ لي -والله أعلم- أنَّ الإمام الأوزاعِيَّ روى الحديث على الوجهين، فرواه ضَمرةُ عنه، عن الزُهريِّ به، ورواه المُفَضَّلُ بن يونس، وعيسى بن يُونس، عنهُ عن عبد الرحمن بن القاسِم به، وكِلا الوجْهينِ صحيحٌ لمجيئه بأسانيدَ صَحِيحَة، ولكنَّ زيادة قوله: \"لا يُشبهُ طيبَكم هذا\" في روايته عن الزُّهري موضعُ إشكالٍ لسبَبين: =\n⦗٢٧٣⦘ = أولهما: مخالفة سفيانُ بن عُيينة له فيها، فلم يأت بالزيادة المذكورة عن الزُّهري، وقد صدَّر الإمام مسلم البابَ برواية سُفيان بن عيينة لقُوَّتها، وكذا سائر الرُّواة عن عروة بن بن الزُّبير- شيخِ الزهري في الحديث- لا يذكرونها، كما في أحاديث هذا الباب، وأحاديث الباب الأول في القسم المحقق: باب الطيب للمحرم يجده والجماع عند إحرامه.\nثانيهما: كلام بعض الأئمة في حديث الأوزاعي عن الزُّهري، وأنَّه يهِمُ فيه، قال ابن معين: \"الأوزاعي في الزُّهري ليس بذاك، أخذ كتاب الزُّهري من الزبيدي\"، وقال الجوزجاني: \"فأما الأوزاعي فربَّما يهِمُ في الزُّهري\". شرح علل الترمذي لابن رجب (٢/ ٦٧٤، ح ٦٧٥).\nوعلى افتراض صحَّة الزيادة المذكورة فإنَّ تفسير بعض الرواة لها (نصَّ ابن عسكر أنَه ابن يونس) بقوله: \"قليل البقاء\" غيرُ صحيحٍ، قال الحافظ ابن حجر في الفتح: \"قال بعض رواته: يعني لا بقاء له، أخرجه النسائي، ويردُّ هذا التأويلَ ما في الذي قبله ولمسلم من رواية منصور بن زاذان عن عبد الرحمن بن القاسم: \"بطيب فيه مسك\"، وله من طريق الحسن بن عبيد الله عن إبراهيم: \"كأني انظر إلى وبيص المسك\"، وللشيخين من طريق عبد الرحمن بن الأسود عن أبيه: \"بأطيبِ ما أجدُ\"، وللطَّحاوي والدارقطنيِّ من طريق نافع عن ابن عمر عن عائشة: \"بالغالية الجيدة\" وهذا يدل على أنَّ قولها: \"بطيبٍ لا يُشبه طيبَكم\" أي أطيبَ منه، لا كما فهمه القائل: يعني ليس له بقاء\".\nانظر: فتح الباري (٣/ ٤٤٦)، تاريخ مدينة دمشق (٤٧/ ٣٣٨)، عمدة القاري (٩/ ١٥٨).\nمن فوائد الاستخراج: مجيئ زيادةٍ عند أبي عوانة لم تَردْ عند صاحبِ الأصْل =\n⦗٢٧٤⦘ = -صحيح مسلم- وهي: وَصْف الطِّيب الذي طيَّبتْ به عائشةُ ﵂ رسول الله ﷺ، وأنَّها طيَّبتْه ﷺ بيديها.","vol":"10","page":271},{"text":"٤١١٣ - م- وحدَّثنا أبو قِلابَة، حدَّثنا بِشْرُ بن عُمر، ح.\nوحدَّثنا جعْفَر الصائغ، حدَّثنا عَفَّانُ، ح.\nوحدَّثَنَا أبو أمية، حدَّثنا سُليمان بن حرب كلُّهم، عن شُعبةَ، عن الرحمن بن القاسم، بِمِثْلِه، واللَّفْظُ لِسُلَيْمَانَ (^١).\n_________\n(^١) هذا الحديث مكرَّرٌ سَبقَ أنْ أخرجَه أبو عوانة بأسانيده الثَّلاثة مع المتْنِ، في باب الطِّيب للمحرم يجدُه والجِماعُ عندَ إحرامِه (ح / ٣٥١٢).\nمن فوائد المُستخرَج:\nتكرارُ الحديثِ الواحِدِ في مواضِعَ مختلفةٍ، لاستِنْباطِ أحكامٍ فقهيةٍ مُتنوِّعةٍ.","vol":"10","page":274},{"text":"٤١١٤ - حدَّثنا أبو المُثَنَّى (^١)، حدَّثنا محمد بن المِنْهَالِ (^٢)، حدَّثنا يَزيدُ بن (زُرَيعٍ) (^٣)، حدَّثنا صَخْرُ بن جُوَيْرِيَة (^٤)، ح.\n⦗٢٧٥⦘ وحدَّثنا أبو أمية، عن عبيد الله بن موسى، عن إسْرَائِيل (^٥)، عن عبد الكَريْم (^٦) كِلاهُما، عن عبد الرحمن بن القاسم (^٧)، بنحوه (^٨).\n_________\n(^١) هو: معاذ بن المثنَّى بن معاذ بن معاذ العنْبَري.\n(^٢) التَّمِيمِي، أبو جعفر البَصْريُّ الضَّرير.\n(^٣) ما بين القوسَينِ تصحَّف في نسخة (م) إلى \"ربيع\" والتَّصويب من إتحاف المهرة (١٧/ ٤٥٦، ح ٢٢٦١٧) والكُتب المترجمة للرَّاوي. انظر تهذيب الكمال (٣٢/ ١٢٤).\n(^٤) أبو نافع، مولى بني تَمِيمٍ، أو بني هلال، ثقة من السابعة. التقريب (ت ٢٩٠٤).\nانظر: تهذيبَ الكَمَالِ (١٣/ ١١٦).\n(^٥) ابن يُونُس بن أبي إسحَاق السَّبِيْعي.\n(^٦) ابن مالِك الجَزَرِيِّ.\n(^٧) موضع الالتقاء مع مسلم، انظر تخريج ح / ٣٥١١، ٣٥١٢.\n(^٨) أخرجه الدَّارَقُطنيُّ في سُننه (٢/ ٢٧٤) عن محمد بن مَخْلَدٍ، عن محمد بن يوسُف الجَوْهَريِّ عنْ عبيد الله بن مُوسى به، بلفظ: \"كُنْتُ أُطيِّبُ رسول الله ﷺ بِيَدَيَّ بَعْدَ مَا يَذْبَحُ وَيَحْلِقُ قَبْلَ أَنْ يُزُورَ البَيْتِ\"، وإسناده صحيح، رجاله كلهم ثقات.","vol":"10","page":274},{"text":"٤١١٥ - م- حدَّثنا ابن أبي الحُنين، حدَّثنا مُعَلَّى، حدَّثنا وُهَيب، عَنْ أيُّوب، عن عبد الرحمن بن القاسم (^١)، عن أبِيه، عن عَائِشَةَ قالتْ: \"طيَّبْتُ رسول الله ﷺ لِحُرْمِهِ وَلحِلِّهِ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) هذا الحديث مكرَّرٌ سندًا ومَتْنًا سَبقَ أنْ أخْرجَه أبو عوانة في باب: \"الطِّيبِ لِلْمُحْرِمَ يجدُه والجِمَاعِ عِندَ إحْرَامِه\" برقم / ٣٥١٣، فارجع إلى تخريجه في موضِع السَّابق.\nمن فوائد الاستخراج: زاد أبو عوانة في هذا البابِ على الإمام مسلمٍ من طُرقِ الحَديثِ عن عبد الرحمن بن القَاسِمِ، ثلاثة طُرُقٍ، وهي طَريق يحيى بن سعيد (ح / ٤١٠٥، ٤١٠٦) وطَريق عبد الكريم بن مالك الجَزَرِيِّ (ح / ٤١١٤) وطَريق أيُّوب السّختياني.","vol":"10","page":275},{"text":"٤١١٦ - م- حدَّثنا حمدَانُ بن الجُنَيد، حدَّثنا أبو بدر، ح.\nوحدَّثنا الحَسَنُ بن عَفَّانَ، حدَّثنا محمد بن عبيد، قال: حدَّثنا\n⦗٢٧٦⦘ عبيد الله (^١)، عن القَاسِم، عن عائِشةَ قالتْ: \"طيَّبْتُ رسول الله ﷺ لإحْرَامِه حِينَ أحْرَمَ، وَلِحِلِّهِ حِينَ أَحَلَّ بِمِنَى قَبْلَ أنْ يُفِيض\". (^٢)\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر تخريج ح / ٣٥١٩.\n(^٢) أخرجه الإمام أحمد في مُسنده (٦/ ٩٨) عن محمد بن عُبَيدٍ به، والحديثُ مكرَّرٌ سبقَ إخراج أبي عوانة له من طريق حمَدانَ بن الجُنيد، عن أبي بدرٍ شُجاعِ بن الوَليدِ به برقم /٣٥١٩، فارجع إلى تخريجه والكلام على من فوائد الاستخراج في موضعه السَّابق.","vol":"10","page":275},{"text":"٤١١٧ - حدَّثنا الدقيقي (^١)، حدَّثنا عثمان بن الهيثم، ح.\nوحدَّثنا العباس بن محمد، حدَّثنا روحٌ (^٢)، ح.\nوحدَّثنا ابن أبي مسرة، حدَّثنا أبِي (^٣)، حدَّثنا هِشَامٌ (^٤)، ح.\nوحدثنا الربيع (^٥)، حدَّثنا الشَّافعي (^٦)، حدَّثنا سَعيد بن سِالِم (^٧) كلُّهم، عن ابن جُريج قال: أخبرني عُمر بن عبد الله بن عُروة أنَّه سَمِع عروة والقَاسِم يُخْبرانِ، عنْ عَائِشَةَ قَالَتْ: \"طيَّبْتُ رسول الله ﷺ بيديَّ بِذَرِيرة في حَجَّةِ\n⦗٢٧٧⦘ الوَدَاعِ لِلْحِلِّ والإِحْرَامِ\" زَادَ رَوْحٌ: \"حِيْنَ أَحْرَمَ، وَحِيْنَ رَمَى جَمْرَةَ العَقَبَةِ، وَيَوْمَ النَّحْرِ قَبْلَ أنْ يَطُوفَ بِالبَيْتِ\". (^٨)\n_________\n(^١) هو: أبو جعفر محمد بن عبد الملك بن مروان الواسطي، الدَّقيِقي.\n(^٢) ابن عُبادة القَيسِيّ.\n(^٣) هو: أحمد بن زكرِيَّا بن الحَارِثِ بن أبي مَسَرَّة.\n(^٤) ابن سُليمان بن عكرمة بن خَالِد المَخْزُوِمي المَكّيُّ.\n(^٥) ابن سُليمان بن عبد الجبار بن كامل أبو محمد المرادي مولاهم، المصري.\n(^٦) الإمام الجليل، والحديثُ في مُسنَدِه (ص ١٢٠) عن سَعيد بن سَالِم به بِلفظ: \"طيَّبتُ رسول الله ﷺ بِيَدَيَّ في حَجَّةِ الوَدَاعِ لِلْحِلِّ والإحْرَامِ\".\n(^٧) هو: سعيد بن سالم القَدَّاح أبو عُثمان المكِّي.\n(^٨) هذا حديثٌ مكَرَّرٌ سبقَ أن أخرجه أبو عوانة في باب \"الطِّيبِ للمُحْرِمَ يجدُهُ والجِماعِ عِندَ إحْرامِه\" (ح / ٣٥٣٦) من طريق الدَّقيقِي، عن عُثمان بن الهيثم، ومن طريق عبَّاسٍ الدّوري، عن روحٍ، كلاهما عن ابن جُريج به بلفظ: \"طيَّبتُ رسول الله ﷺ بيديَّ بذرِيرَة للحِلِّ والإحرام\"، وتقدم تخريجُه في الموضِع المذكور، أمَّا زيادةُ روحٍ هُنا في لفظ الحديث قولَه: \"وحينَ رمَى جَمْرَةَ العَقَبة\" فأخرجها الإمام أحمد في مسنده (٦/ ٢٤٤) في حديثه عنه عن ابن جُريجٍ به، وقد تفرَّد روحٌ بهذه الزيادة، ولم يتابعه أحدٌ ممن روى الحديث عن ابن جُريجٍ وهم: محمد بن يحيى الذُهلي (صحيح البخاري ص ١٠٤٠، ح ٥٩٣٠)، ومحمد بن بكر (صحيح مسلم ٢/ ٨٤٧، ح ٣٥)، ومحمد بن عبد الله الأنصاري (مسند أحمد ٢/ ٦٠٠)، وعثمان بن الهيثم، وسعيد ابن سالم، وهشام الدستوائي (مستخرج أبي عوانة- النص المحقق ح / ٣٥٣٦، ٤١١٧)، كما يخالف لفظ روح ما رواه الإمام الدراقطني في سننه (٢/ ٢٧٤) بإسناد صحيح عن محمد بن مَخْلَدٍ، عن محمد بن يوسُف الجَوْهَريِّ عنْ عبيد الله بن مُوسى، عن إسرائيل، عن عبد الكريم، عن عبد الرحمن بن القاسم، عن أبيه عن عائشة ﵂ قالت: \"كُنْتُ أُطيبُ رسول الله ﷺ بِيَدَيَّ بَعْدَ مَا يَذْبَحُ وَيَحْلِقُ قَبْلَ أَنْ يُزُورَ البَيْتِ\"، ويستدل بلفظ روحٍ من يذهب إلى أنَّ التحلُّلَ الأول يحصلُ بمجرد الرَّمي، وهو قول مالك وعطاء وأبي ثور وأبي يوسف، ورواية عن الإمام الشافعي وأحمد، كما قال به ابن قدامة المقدسي، ومن المعاصرين الشيخ الألباني، حيثُ صحَّحَ إسناد حديث روح واستدلَّ به في كتابه: \"حجة النبي ﷺ\".\nانظر: المغني لابن قدامة (٣/ ٢٢٥)، روضة الطالبين للنووي (٣/ ١٠٤)، شرح العمدة =\n⦗٢٧٨⦘ = لابن تيمية (٢/ ٥٦٤)، مواهب الجليل لأبي عبد الله المغربي (٣/ ٨٩)، حجة النبي ﷺ (ص ٨١).","vol":"10","page":276},{"text":"٤١١٨ - حدَّثنا سَعْدان بن يزيد، حدَّثنا إسحاق بن يوسف، حدَّثنا سُفْيَانَ الثوري (^١)، عن (الحَسَنِ) (^٢) بن عبيد الله، عن إبراهيمَ، عن الأسْوَدِ، عن عَائِشة قالتْ: \"كَأَنِّي أنْظُرُ إلَى وَبيْصِ المِسْكِ في رَأْسِ رسول الله ﷺ وَهُو مُحْرِمٌ\". (^٣)\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) وقد تصحَّف ما بين القوسين في نُسخة (م) إلى \"الحسين\" والتصويب من إتحاف المهرة (١٦ /ج ٢ /ص ١٠٣٤، ح ٢١٥٦٣) كتبِ الرِّجال.\n(^٣) أخرجه مسلم في كتاب الحج -باب الطيب للمحرم عند الإحرام- (٢/ ٨٤٧، ح ٤٥، ٤٦) من طريقين عن الحَسن بن عبيد الله، فأخرجه من طريق قتيبة ابن سعيد، عن عبد الواحد بن زياد، عن الحسن بن عبيد الله بهذا الإسناد، بنَحو لفظِ المصنّفِ: \"مَفْرِقِ رسول الله ﷺ … \"، ثُمَّ أخرجه من طريق إسحق بن إبراهيم، عن أبي عاصم الضحَّاك بن مخلد، عن سُفيان الثوري، عن الحسن بن عبيد الله به، مُحيلًا متنه على متن حديث عبد الواحد بن زياد قبله، وقال: \"مثله\".\nوسَبَق أن أخرجَ أبو عوانة هذا الحديث في \"باب الطيب للمحْرِمَ يجدُه والجِماعُ عند إحرامِه\" برقم / ٣٥٣٢، عن سَعدانَ بن نَصرِ بن مَنصُورٍ، عن إسحاق بن يوسُفَ الأزرقِ به.\nمن فوائد الاستخراج:\n• فيه بيان للمتن المحال به على متن آخر. =\n⦗٢٧٩⦘ = • تقييد المهمل في قوله: \"سفيان الثوري\"، حيث جاء مهملا لدى مسلم.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":278},{"text":"٤١١٩ - م- حدَّثنا يوسف بن مُسَلَّم، حدَّثنا حَجَّاجٌ، حدَّثنا الليث ابن سعد، قال: حدَّثَنِي عُقَيْلٌ، عن ابن شِهَابٍ، عن سَالِم بن عبد الله ابن عُمر، أنَّ عبد الله بن عُمر قال: \"تَمَتَّعَ رسول الله ﷺ في حَجَّةِ الوَدَاعِ بِالعُمْرَةِ إلِى الحَجِّ، وأهْدَى فَسَاقَ مَعَهُ الهَدْيَ، ثم [لم] (^١) يَحِلَّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى قَضىَ حَجَّه، وَنَحَرَ هَدْيُه يَوْمَ النَّحْرِ، وأَفَاضَ فَطَافَ بِالبَيْتِ، ثُمَّ حَلَّ مِنْ كُلِّ شَيءٍ حَرُمَ مِنْهُ، وفَعَلَ مِثْلَ مَا فَعَلَ رسول الله ﷺ مَنْ أهْدَى فَسَاقَ الهَدْيَ مِنَ الناسِ\". (^٢)\n_________\n(^١) ما بين المعقُوفين سقط من نسخة (م) والسَّياق يدل على ذلك، واستدركتُه من لفظ مسلم (٢/ ٩٠١، ح ١٧٤) ومن لفظ الحديثِ نفسِه، فإنَّه مكرَّرٌ سبقَ أن أخرجه أبو عوانة برقم / ٣٧٥٧.\n(^٢) هذا حديث مكرَّرٌ ومختصرٌ من حديثٍ سَبَقَ إخراجُ أبي عوانة له (ح / ٣٧٥٧) بالإسناد نفسِه مُطَوَّلًا بنحوِ لفظِ مسلم للحديث، فارجِع إلى تخريجه في موضِعِه السَّابق.\nمن فوائد المُستخرَج: تقطيعُ الحديثِ الواحِدِ في مواضِعَ مختلفة لاستنباطِ مسائِلَ فقهيَّةٍ مُتَنَوِّعَةٍ يَسْتهلُّ بها في تراجِمِ الأبواب، وصنِيعُه هذا مماثِلٌ لِصنيعِ البُخاري في صَحيحِه.","vol":"10","page":279},{"text":"<span data-type='title' id=toc-630>باب بَيَانِ إتْيَانِ النساءِ في أيام مِنًى</span>","vol":"10","page":280},{"text":"٤١٢٠ - حدَّثنا محمد بن عَوْفٍ الحِمْصِيّ (^١)، حدَّثنا محمد بن كَثِير، عن الأَوْزَاعِيِّ، عن عبد الرحمن بن القاسم (^٢)، عن أبيه، عن عائِشة قالت: أرادَ رسول الله ﷺ من صفِيَّةَ بعضَ ما يُريدُ الرَّجُلُ مِنْ أهْلِهِ فقِيلَ لهُ: إنَّها حَائضٌ، فقالَ: \"أَحَابِسَتُنَا هِيَ؟ \" قُلْتُ: إنَّها أفَاضَتْ بِالبَيْتِ. (^٣)\n_________\n(^١) هو: محمد بن عوف بن سُفيان الطَّائي، أبو جعفر الحِمْصيُّ.\n(^٢) موضعُ الالتقاء مع مسلم.\n(^٣) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وجُوبِ طوافِ الوَداع وسُقوطه عن الحائض (٢/ ٩٦٤، عن قُتيبة بن سعيد، عن لَيث، وعن زهير بن حربٍ عن سُفيان بن عُيينة، وعن محمد بن المثنَّى عن عبد الوهَّاب، ثلاثتُهم عن أيُّوب عن عبد الرحمن بن القاسِم به، محيلًا متنه على حديث الزُهري، عن عروة عن عائشة قبله، وقال: \"بمعنَى حديثِ الزُهري\".\nمن فوائد الاستخراج:\n• فيه بيان للمتن المحال به على متن آخر.\n• في لفظ المصنِّف زيادةٌ صحيحة لم ترد عند مسلم من طريق الزُّهريِّ التي أحال مسلمٌ عليها حديثَ أيُّوب عن عبد الرحمن بن القاسم، وهي قوله: \"أرادَ رسول الله ﷺ من صفِيَّةَ بعضَ ما يُريدُ الرَّجُل مِنْ أهْلِهِ\".","vol":"10","page":280},{"text":"٤١٢١ - حَدَّثنا أبو أمية، حدَّثنا محمد بن مُصْعَب (^١)، حدَّثنا\n⦗٢٨١⦘ الأوْزَاعِيُّ (^٢)، عن يحيى بن أبي كَثِيرٍ، عن محمدٍ يعني ابن إبْراهِيمَ (^٣)، عن أبي سَلَمة (^٤)، عَنْ عَائِشة قالتْ: لَمَّا أفاضَ رسول الله ﷺ أرادَ منْ صَفِيَّة بعضَ ما يريدُ الرَّجلُ من أهْلِه فقِيلَ له: إنَّها حائِضٌ، فقالَ: \"عَقْرَى، أَحَابِسَتُنَا هِي؟ \" قالُوا: يَا رسول الله، إنَّها قدْ طَافَتْ بِالبَيتِ يومَ النَّحْرِ، فَنَفَرَ بِهَا رسول الله ﷺ (^٥).\n_________\n(^١) هو: محمد بن مصعب بن صَدَقَة القرْقُسَاني -بقافين مضمومتين بينهما راء ساكنة بعدها مهملة من أهل قرقيسيا: مدينة على الفرات- نزيل بغداد.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) التَّيميّ.\n(^٤) ابن عبد الرحمن بن عوف الزُّهري.\n(^٥) إسناد أبي عوانة ضعيف لحالة محمد بن مُصْعَب، وتابعه يحيى بن حمزة؛ فأخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطه عن الحائض (٢/ ٩٦٥، ح ٣٨٦) عن الحَكَم بن موسى، عن يحيى بن حمَزَة عن الأوزاعي (لَعَلَّه قال) عن يحيى بن أبي كَثيِر به، هكذا على الشَّكِّ، وأخرجه البُخاريُّ في كتاب الحج -باب الزِّيارة يوم النَّحر (ص ٢٧٩، ح ١٧٣٣) عن يحيى بن بُكيرٍ، عن اللَّيث، عن جعفر بن رَبِيعة، عن الأعرج، عن أبي سلَمة بن عبد الرحمن به.\nمن فوائد الاستخراج: جاء إسناد الحديث عند مسلم من طريق يحيى بن حمزة على الشَّكِّ: \"لعلَّه قَالَ\" بينما جاءت روايةُ المستخرج بدون شكٍّ.","vol":"10","page":280},{"text":"<span data-type='title' id=toc-631>بابُ بيانِ الإبَاحَةِ لِلْحَائِضِ تَرْد طَوافِ الوَدَاع إذَا كانَتْ أفَاضتْ يومَ النَّحرِ وَطَافَتْ بِالبَيْتِ، والدلِيلُ علَى حَظْرِ خُرُوجِهن إلَّا بِالطوَافِ بِالبَيْتِ بَعْدَ فَرَاغهن مِنْ رَمْيِ جَمْرَةِ العَقَبَةِ</span>","vol":"10","page":282},{"text":"٤١٢٢ - حدَّثنا المَيْمُوني (^١)، والحَسَنُ بن عَفَّان، قالا: حدَّثنا محمد بن عبيد (^٢)، حدَّثنا عبيد الله (^٣)، عن القاسِم بن محمد (^٤)، عن عائِشة، أنَّ صفِيَّة ﵂ حاضَتْ بعدَ أنْ أفاضتْ، فقالتْ عائِشةُ: يا رسول الله، ما أرى صفِيَّةَ إلَّا حَابِسَتَنَا، قال: \"لِمَ؟ \" قَالَتْ: حَاضَتْ، قالَ: \"ألَمْ تَكُنْ قدْ أفاضتْ؟ \" قلْتُ: بلَى، قالَ: \"فَلَا حَبْسَ عَليكِ، فَارتَحِلِي\" (^٥).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) ابن أبي أمية الطِّنافِسِي الكوفي، الأَحْدَبُ.\n(^٣) ابن عُمر العُمري.\n(^٤) موضِعُ الالتقاء مع مسلم.\n(^٥) أخرجهُ مسلم في كتابِ الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطه عن الحائض (٢/ ٩٦٤، ح ٣٨٤) عن القَعْنَبي، عن أفْلح بن حُميد، عن القاسِم به، وأخرجه الإمام أحمد في مسنده (٦/ ١٦٤) عن عبد الله نُمير، عن عبيد الله بن عُمر به.","vol":"10","page":282},{"text":"٤١٢٣ - حدَّثنا عبد الله بن الحُسَين المِصِّيْصِي (^١)، حدَّثنا ابن أبي\n⦗٢٨٣⦘ مريم، حدَّثَنا محمد بن جَعْفَر (^٢)، عن عبيد الله، بإِسنادِه نحوَهُ (^٣).\n_________\n(^١) هو: عبد الله بن الحُسين بن جابر البَغدادي، ثم المِصِّيصي، أبو محمد الثَّغري، ت =\n⦗٢٨٣⦘ = بعد/ ٢٨٠ هـ.\nوثَّقه الحاكم، ووصفه الذهبيُّ بالإمام المحدِّث.\nوقال ابن حبان: \"يسرق الأخبار ويقلبها لا يحتج بما انفرد به\"، وذكره ابن\nالجوزي في الضعفاء والمتروكين، والذهبي في \"المغني\" والميزان، ونقلا قولَ ابن حبان فيه.\nقال الحافظ في اللِّسان: \"أحد المتروكين\".\nانظر: المجروحين (٢/ ٤٦)، المغني (١/ ٣٣٥)، ميزان الاعتدال (٢/ ٤٠٨)، تاريخ الإسلام (٢١/ ٢٠٣)، سير أعلام النبلاء (١٣/ ٣٠٧)، لسان الميزان (٣/ ٢٧٢).\n(^٢) ابن أبي كَثِير.\n(^٣) هذا إسنادٌ ضعيف جدا، لاشتماله على راو متَّهم بسرقة الحديث، وانظر تخريج الحديث السَّابق.","vol":"10","page":282},{"text":"٤١٢٤ - حدَّثنا أبو سعيد البصْري (^١)، حدَّثَنا يحيى بن سعيد القَطَّان، عَنْ عبيد الله، بنَحْوِه (^٢).\n_________\n(^١) هو: عبد الرحمن بن محمد بن منصور الحارثي، البصريُّ، ثُمَّ البَغدادِى، الملقَّب بـ \"كُربُزان\".\n(^٢) أخرجه مسلم كما تقدَّم آنفا في تخريج ح / ٤١٢٢، وأخرجه الإمام أحمد في مسنده (٦/ ١٩٢) عن يحيى بن سعيد القطَّان به.","vol":"10","page":283},{"text":"٤١٢٥ - حدَّثنا عبَّاس الدوري، حدَّثنا شبابة (^١)، ح.\nوحدَّثنا يوسف بن مُسَلَّم، حدَّثَنا حَجَّاج، قَالا:\n⦗٢٨٤⦘ حدَّثَنا شُعْبَةُ (^٢)، عن الحَكَمِ (^٣)، عن إبراهِيمَ (^٤)، عَنِ الأَسْوَدِ (^٥)، عَن عَائِشةَ قالتْ: لَمَّا أرادَ رسول الله ﷺ أنْ يَنْفِرَ رأَى صَفِيَّة عَلَى بَابِ خَيْمَتِها كَئِيْبَةً أَوْ حَزِيْنَةً وَحَاضْتْ، فَقالَ رسول الله ﷺ: \"عَقْرَى حَلْقَى (^٦)، إِنَّكِ لَحاَبِسَتُنَا، أَكُنْتِ أَفَضْتِ يَومَ النَّحْر؟ \" قالتْ: نَعَمْ، قالَ: \"فَانْفِرِيْ إِذًا\" (^٧).\n_________\n(^١) ابن سَوَّار.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) ابن عُتيبة، وشيخُه هو: إبراهيم بن يزيد النخعي، عن الأسود بن يزيد النخعي.\n(^٤) ابن يَزيد النَّخعي، الكُوفيّ.\n(^٥) ابن يَزِيدَ النَّخعي، الكُوفيّ.\n(^٦) عَقْرَى حَلْقَى: - مقْصورٌ غيرُ مُنَوَّنٍ مثلَ سَكْرَى، وَمِنَ المُحَدِّثين مَنْ يُنَونهما-: كلِمتَان كانت العربُ تدعُو بها على مَنْ تَغْضَبُ عليه، بمعنى عَقَرَهَا الله وَحَلَقَها: أي أَصَابها بِوَجَعٍ في حَلْقِها تَعْظِيمًا للأمرِ الَّذِي غَضِبَتْ مِنْهُ. ويقالُ أيضًا للمرأةِ إذا كانتْ مُؤْذِيَةً مَشْئُومَةً.\nانظر: مشارق الأنوار (١/ ١٩٧)، النهاية في غريب الحديث (١/ ٤٢٨)، تفسير غريب ما في الصحيحين (ص ١٤١).\n(^٧) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٥، ح ٣٨٧) عن محمد بن المُثَنَّى، وابنُ بَشَّارٍ، عن محمد بن جَعفر (غُندَر)، وعن عبيد الله بن مُعاذ العَنْبَريِّ، عن أبيه، وأخرجَه البُخاريُّ في صحيحِه في كتاب الطَّلاق -باب قول الله تعالى: ﴿وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ في أَرْحَامِهِنَّ﴾ (سورة البقرة ٢٢٨) مِنَ الحَيْضِ وَالحَمْل (ص ٩٥٢، ح ٥٣٢٩) عن سُليمان ابن =\n⦗٢٨٥⦘ = حَرْبٍ، وفي كتاب الأَدَبِ -باب قول النَّبيّ ﷺ \"تَرِبَتْ يَمِيْنُكَ\" \"وَعَقْرَى حَلْقَى\" (ص ١٠٧٣، ح ٦١٥٧) عن آدم بن أبي إِيَاسٍ، أربعتُهم عن شُعبةَ به.\nمن فوائد الاستخراج: تساوي عدد رجال الإسنادين، وهذا عُلُوٌّ نِسْبيٌّ \"مساواة\".","vol":"10","page":283},{"text":"٤١٢٦ - أخبرنا يونس بن عبد الأعلى، أخْبَرنَا ابن وهب (^١)، أخبرنا يونس بن يزيد، وغيرُه من أهْلِ العِلْمِ، عن [ابن] (^٢) شِهَابٍ، عن أبِي سَلَمَةَ ابن عبد الرحمن بن عوف، وعُرْوةَ بن الزُّبَّير، أنَّ عائِشةَ زوجَ النبَّيّ ﷺ قالتْ: طَمِثَتْ صفِيَّةُ ابنةُ حُيَيٍّ زوجُ النَّبِيّ ﷺ في حَجَّةِ الوَداعِ بعدَ مَا أفاضَتْ طَاهِرًا، فطافتْ بالبيتِ، فذكرتْ ذلِكَ لِرسول الله ﷺ فقالَ: \"أَحَابِسَتُنَا هِيَ؟ \" قالتْ: فقُلْتُ: يا رسول الله، إنَّها قدْ أفاضَتْ وهِيَ طَاهِرٌ، ثُمَّ طَمِثَتْ بعدَ الإِفَاضَةِ، قالَ رسول الله ﷺ: \"فَلْتَنْفِرْ\" (^٣).\n_________\n(^١) موضِع الالتقاء مع مسلم.\n(^٢) ما بين المعقوفين سقطَ من نُسخة (م)، واستدركته من إتحاف المهرة (١٧/ ٢٤٧، ٢٢١٩٣).\n(^٣) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٥، ح ٣٨٣) عن أبي الطَّاهر وحَرمَلة بن يحيى، وأحمد بن عيسى، عن ابن وَهبٍ به، محيلا من حديث يونس بن يزيدَ على متن حديث اللَّيث عن الزهريِّ قبله، وأخرجه الطحاوي في شرح معاني الآثار (٢/ ٢٣٤) عن يُونس بن عبد الأعلى به.\nمن فوائد الاستخراج:\n• فيه بيان للمتن المحال به على متن آخر. =\n⦗٢٨٦⦘ = • تقييد المُهمل في قوله: \"أبي سلمة بن عبد الرحمن بن عوف\" بينما جاء عند مسلمٍ بكُنيته مُجرَّدةً.\n• الالتقاء مع مسلم في \"شيخه شيخه\" وهذا \"بدل\".\n• تساوي عدد رجال الإسنادين وهذا \"مساواة\".","vol":"10","page":285},{"text":"٤١٢٧ - حدَّثنا ابن الخَلِيلِ المُخَرِّميُّ (^١)، حدَّثنا يونس بن محمد (^٢)، ح.\nوحدَّثنا الصغاني، حدَّثنا أبو النَّضْرِ (^٣)، قالا: حدَّثنا اللَّيثُ (^٤)، ح.\nوحدَّثنا شُعيبٌ (الدِّمَشْقِيُّ) (^٥)، حدَّثنا مروانُ بن محمد -يعني- الطَّاطَرِيَّ، حدَّثنا اللَّيثُ، قال: حدَّثَني ابن شِهَابٍ، عن أبِي سلمَةَ، وعُروةَ، أنَّ عائِشةَ زوج النَّبيّ ﷺ قالت: حاضَتْ صفِيَّةُ ابنةُ حُيَيٍّ بعدَمَا أفَاضَتْ، فقالتْ عَائِشةُ: فَذكرْتُ حيضَها لِرسول الله ﷺ، فقالَ رسول الله ﷺ: \"حَابِسَتُنَا هِيَ؟ \" قُلتُ: يَا رسول الله، إنَّها قَدْ أفَاضَتْ وطَافَتْ بِالبَيْتِ، ثُمَّ حَاضَتْ\n⦗٢٨٧⦘ بَعْدَ الإِفَاضَةِ، فَقالَ رسول الله ﷺ: \"فَلْتَنْفِرْ\" (^٦).\n_________\n(^١) هو: محمد بن الخَلِيل المُخَرَّمِيُّ، أبو جعفر البغدادي الفلَّاس.\n(^٢) ابن مسلم البغدادي، أبو محمد المؤدِّب، المعروف بحَرَميّ.\n(^٣) هاشم بن القاسم.\n(^٤) ابن سَعْد، وهو موضع الالتقاء مع مسلم في هذه الأسانيد.\n(^٥) هو: شُعيب بن شعيب بن إسحاق أبو محمد الدِّمَشْقِي، وقد تصحَّفَ ما بين القوسين إلى \"الدقيقي\" والتَّصويب من إتحاف المهرة (١٧/ ٢٤٧، ح ٢٢١٩٣) وكتب الرجال الأخرى.\n(^٦) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٤، ح ٣٨٢) عن قُتَيبة بن سعيد، ومحمد بن رُمْحٍ، كلاهما عن اللَّيث به.\nمن فوائد الاستخراج:\n• تصريح اللَّيث بالتحديث، بينما عنعن لدى مسلم، والليث وإن لم يكن مدلسا غير أن تصريحه بالتحديث أقوى وأفضل من عنعنته.\n• زاد أبو عوانة على الإمام مسلم من طُرق الحديث عن اللَّيث ثلاثةَ طرقٍ: وهي طريقُ يونس بن محمد، وطريق مروان الطَّاطَري، وطريق أبي النضر هاشم بن القاسم.","vol":"10","page":286},{"text":"٤١٢٨ - حدَّثنا العبَّاس بن عبد الله التَّرْقُفِي، حدَّثنا عُثمانُ بن سَعيد يعني الحِمْصِيَّ، حدَّثنا شُعَيبٌ (^١)، عن الزُّهري (^٢) قال: حدَّثَني عروة بن الزُّبيرِ، وأبو سَلَمَة بن عبد الرحمن أنَّ عائِشةَ زوجَ النبيِّ صلَّى الله عليه [وسَلَّمَ] (^٣) أَخْبَرَتْهُما، أنَّ صفِيَّة زوجَ النَّبِيّ ﷺ حَاضَتْ في حَجَّةِ الوَدَاعِ بِمِنًى وَطَافَتْ بِالبَيْتِ، قَالتْ عَائِشَةُ: فَقُلْتُ: يَا رسول الله، إنَّ صَفِيَّة بنتَ حُيَيٍّ قَدْ حَاضَتْ، فقال رسول الله ﷺ: \"أَحَابِسَتُنا هِيَ؟ \" قالتْ: فَقُلْتُ: إِنَّها أفَاضَتْ وطَافَتْ بِالبَيْتِ، فقالَ رسول الله ﷺ: \"فلْتَنْفِرْ\" (^٤).\n_________\n(^١) ابن أبي حمزة.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث السابق ح / ٤١٢٧.\n(^٣) ما بين المعقوفين سقط من نُسخة (م) لمجيئهِ آخرَ كلمة أسفلَ اللَّوحة.\n(^٤) أخرجه البخاري في كتاب المغازي -باب حجَّة الوداع (ص ٧٤٦، ٤٤٠١) عن =\n⦗٢٨٨⦘ = أبي اليَمَانِ، عن شُعيب بن أبي حمزةَ به.\nمن فوائد الاستخراج:\n• راوي الحديث عن الزُّهري شعيبُ بن أبي حمزة، الذي قال في ابن معين: \"هو من أثبت الناس في الزهريّ\"، وقال الجوزجاني: \"والزبيدي وشعيب لزماه طويلا، إذ كانا معه في الشام في قديم الدهر\"، بينما رواه مسلم من طريق يونس عن الزهريّ، وهو متكلَّم في حديثه عنه، وكان الإمام أحمد سيئَ الرأي فيه جِدًّا، وقدم عليه معمرا، وعقيلا، وشعيب بن أبي حمزة.\nانظر: شرح علل الترمذي لابن رجب (٢/ ٦٧٤)، تقريب التهذيب (ت ٣٠٩٥).\n• تصريح الزُّهري بالتحديث، بينما عنعن لدى مسلم.\n• تصريح عروة بن الزُّبير، وأبي سلمة بن عبد الرحمن بالإخبار، بينما جاء عند مسلم في صحيحه بلفظ: \"أنَّ عائشة قالتْ\".\n• تقييد المهمل في قوله: \"أبو سلمة بن عبد الرحمن\"، بينما جاء لدى مسلم بكُنيته المُجرَّدة.","vol":"10","page":287},{"text":"٤١٢٩ - حدَّثنا محمد بن إسماعيل السُّلَمِيُّ، حدَّثنا القعنبي، عن مالكٍ (^١)، عن عبد الله بن أبي بَكْرٍ (^٢)، عن عَمْرَةَ، عنْ عائِشة، أنها قالتْ لرسول الله ﷺ: إنَّ صَفِيَّة بِنْتَ حُيَيٍّ قَدْ حَاضَتْ، فقالَ رسول الله ﷺ: \"لَعَلَّها تَحْبِسُنَا، أَلَمْ تَكُنْ قَد طَافَتْ مَعَكُنَّ بِالبَيْتِ؟ \" قَالُوا: بَلَى،\n⦗٢٨٩⦘ قال: \"فَاخْرُجْنَ\" (^٣).\n_________\n(^١) موضعُ الالتقاء مع مسلم، والحديث في موطَّئه (٢/ ٥٩٢، ح ١٠٢١) من طريق يحيى اللَّيثي وغيره عنه بمثلِ لفظ المصنِّف.\n(^٢) ابن محمد بن عمرو بن حزم، وعمرةُ خالتُه (تحفة الأشراف ١٢/ ٤٢٨، ح ١٧٩٤٩).\n(^٣) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٥، ح ٣٨٥) عن يحيى بن يحيى النَّيسابوريِّ، وأخرجه البخاري في كتاب الحيض -باب المرأة تحيضُ بعد الإفاضةِ (ص ٥٧، ح ٣٢٨) عن عبد الله بن يوسُف، كِلاهما عن مالكٍ، عن عبد الله بن أبي بكر، عن أبيه عن عمرة به، ويُلاحظُ أنَّ أبا عوانةَ أسقَط من الإسناد محمدَ بن عمرو بن حزم (والد أبي بكر) ووافقه على ذلِك الطحاويُّ في شرح معاني الآثار (٢/ ٢٣٤) من طريق يونس بن عبد الأعلى عن ابن وهب عن مالك به، بينَما أثبته مالكٌ في موطَّئه (كما تقدَّم من طريق يحيى الليثي) وكذا البخاريُّ ومسلم في صحيحهما (كما في الإحالات السَّابقة وفي تحفة الأشراف ١٢/ ٤٢٩، ح ١٧٧٤٩) والنَّسائي في الكبرى (٢/ ٤٦٥) من طريق محمد بن سلمة، والحارث بن مسكين، كلاهما عن مالك، والإمامُ أحمد في مسنده (٦/ ١٧٧) من طريق عبد الرحمن بن مهديٍّ عن مالك به.\nقال ابن عبد البَرِّ في \"التمهيد\" (١٧/ ٢٦٥): \"هذا حديثٌ صحيح لم يختلفْ في إسنادِهِ ولا في معنَاهُ، ورُوِيَ عَن عائِشةَ من وُجُوهٍ كثيرةٍ صِحاحٍ\".\nقلتُ: بِناءً على ما قاله الإمام ابنُ عبد البَرِّ فإنَّه لا يبقى إلَّا احتمالان:\nأولهما: حصُول سَقْطٍ في نُسخة مستخرج أبي عوانة، وشرح معاني الآثار، وهذا الذي يطمئنُّ القلبُ إلى القول به، فإنَّ إسناديْ أبي عوانة والطَّحَاوِيِّ مُسلسلٌ بالرِّجال الثِّقاتِ الأثْباتِ إلى الإمامِ مالك، بل وفي إسناد أبي عوانة القعنبيُّ أثْبتُ النّاس في مالك، فكيف يُخالف الجماعة المخرَّج حديثهم في الصحيحين؟!، ويُقوِّي هذا الاحتمال أنَّ الغافقيَّ روى في مسند الموطّأ هذا الحديث من طريق القعنبيِّ عن مالك، عن عبد الله بن أبي بكر عن أبيه به، فلم يُسقطه محمد بن عمرو بن حزم =\n⦗٢٩٠⦘ = (والد أبي بكر)، كما لم يُشرْ إلى أيِّ اختلافٍ في إسناد القعنبي.\nثانيهما: أن يكون الإمام مالك روى الحديث على الوجهين، وأن يكون أبا بكر بن محمد بن عمرو بن حزم رواه مرةً عن أبيه عن عمرةَ، ثم سمعه عن عمرةَ خالةِ أبيه فحدَّث به على الوجهين، فقد ذكر الإمام المزِّيُّ في تهذيب الكمال (١٤/ ٣٥٠) أن أبا بكر يروى عن خالة أبيه عَمْرة، ودليلُ هذا الاحتمال أنَّ الحافظ ابن حجر ﵀ ذكر إسناد أبي عوانة في إتحاف المهرة (١٧/ ٧٤٧، ح ٢٣١٦٤) مِثلَما جاء في النُّسخة الخطيَّة التي بين يديَّ -نسخة دار الكتب المصريَّة-، يعني: بدون زيادة: \"عن أبيه\" في الإسناد، فالله أعلم.\nمن فوائد الاستخراج: راويه عن مالكٍ هو عبد الله بن مسلمة القَعنبيُّ، وهُو من أثبتِ أصحابِ مالك.\nانظر: تهذيب التهذيب (٦/ ٣٢).","vol":"10","page":288},{"text":"٤١٣٠ - حدَّثنا محمد بن حيَّويه، حدَّثنا مُطَرِّف، والقَعْنَبي، عن مالكٍ (^١)، بمثلِه (^٢).\n_________\n(^١) موضعُ الالتقاء مع مسلم، انظر تخريج الحديث السَّابق، ح / ٤١٢٩.\n(^٢) انظر تخريج الحديث السَّابق.","vol":"10","page":290},{"text":"٤١٣١ - حدَّثنا أبو عُتْبَة أحمدُ بن الفَرج، حدَّثنا ابن أبِي فُدَيكٍ (^١)، حدَّثنا أفلحُ بن حُميد (^٢)، عن القاسِم بن محمد، عن عَائِشة، أنها قالتْ: تَخَوَّفْنَا صفِيَّةَ أنْ تَحْبِسَنَا وَكانَتْ تَخَافُ أنْ تَحِيضَ قَبْلَ أنْ تُفِيض،\n⦗٢٩١⦘ فَقَالَ لهُم رسول الله ﷺ: \"أَحَابِسَتُنَا صَفِيَّةُ\" فَقَالوا لَهُ: إنَّها قَدْ أفَاضَتْ قَالَ: \"فَلَا إِذًا\" (^٣).\n_________\n(^١) هو: محمد بن إسماعيل بن مسلم بن أبي فُدَيْك -بالفاء مصغَّر-.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٤، ح ٣٨٤) عن عبد الله بن مَسْلَمَة بن قَعْنَب، عن أَفْلَحَ به.\nمن فوائد الاستخراج: التِقاءُ المصنِّف مع مُسلبم في شَيخ شَيخِه وهذا \"بَدَلٌ\".","vol":"10","page":290},{"text":"٤١٣٢ - حدَّثنا ابن شبابان (^١)، حدَّثنا الحُسَينُ بن الحَسَنِ (^٢)، أخبرَنَا الثَّقَفِي يعنِي عبد الوَهَّابِ (^٣)، أخبرَنَا أيُّوب (^٤)، عن عبد الرحمن بن القاسم، عن أبِيه، عَنْ عائِشة، أنَّ صفِيَّةَ بنةَ حُيَي حَاضَتْ بَعْدَمَا أفاضتْ، فقالَ رسول الله ﷺ: \"إنَّكِ لَحابِسَتُنَا\" فقالتْ عائِشةُ: إنَّها قَدْ أفَاضَتْ، قَالَ: \"فَلَا إِذًا\" (^٥).\n_________\n(^١) أحمد بن محمد بن موسى.\n(^٢) ابن يَسَارٍ، من آل مالِك بن يَسار، ثقة من الثامنة، ت / ١٨٨ هـ. التقريب (ت ١٤٤٩).\n(^٣) ابن عبد المجيد الثَّقفِي، وهو موضع الالتقاء مع مسلم.\n(^٤) ابن أبي تَمِيمة السَّختِياني.\n(^٥) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٤، ح ٣٨٣) عن محمد بن المُثَنَّى، عن عبد الوَّهاب الثَّقَفى به، مقتصرا على طرفٍ من الحديث، ومحيلا باقيه على حديث الزُّهري عن عروة قبله، وقال: \"بمعنى حديثِ الزُّهري\".\nمن فوائد الاستخراج: فيه بيانٌ للمتن المحال به على متن آخر.","vol":"10","page":291},{"text":"٤١٣٣ - حدَّثنا إبراهيم بن مرزوق، حدَّثنا أبو عَامِرِ العَقَدِيُّ (^١)، حدَّثنا أفلحُ بن حُميد (^٢)، عن القَاسِم، عن عائِشة، أنَّ النَّبِيّ ﷺ قال: \"أَحَابِسَتُنَا صَفِيَّةُ\" وكانُوا يَتَخَوَّفُونَ أنْ تَحِيْض قَبْلَ أنْ تُفِيض، فَقِيلَ: إنَّها قَدْ أفَاضتْ، فقالَ: \"فَلَا إِذًا\" (^٣).\n_________\n(^١) هُو: عبد الملك بن عمرو القَيْسِيّ العَقَدِيّ.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج ح / ٤١٣١.\n(^٣) أخرجه الإمامُ الطحاوي في شرح معاني الآثار (٢/ ٢٣٤) عن إبراهيم بن مرزوقٍ به، وانظر تخريج الحديث السّابق.","vol":"10","page":292},{"text":"٤١٣٤ - حدَّثنا حَبَشِيُّ بن عَمرو بن الرَّبِيعُ بن طَارِقٍ، قال: حدَّثَني أبِي (^١)، قال: أخبرِني الليث بن سعد (^٢)، عن عبد الرحمن بن القاسم، ح.\nوحدَّثنا عبَّاسُ الدُّورِيُّ، وأبو أمية، قالا: حدَّثنا خَالِدُ بن مخْلَدٍ (^٣)، قال: حدَّثَني نَافِع بن أبي نُعَيم (^٤)، قال: حدَّثَني\n⦗٢٩٣⦘ عبد الرحمن بن القاسم، بإسنادِه نحوَه (^٥).\n_________\n(^١) هو: عمرو بن الرَّبيعِ بن طَارِقٍ الهِلَالِي.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) القَطَواني أبو الهيثَمِ البَجَلِي -مولاهم- الكوفي.\n(^٤) هو: نافِع بن عبد الرحمن بن أبي نُعيم القارئ، المدني.\n(^٥) أخرجهُ مسلمٌ في كتاب الحجِّ -باب وُجُوبِ طوافِ الوَداع وسُقوطِه عن الحَائِضِ (٢/ ٩٦٤، ح ٣٨٣) عن قُتيبة بن سعيد، عن اللَّيث، عن عبد الرحمن بن القاسم به، مقتصرا على طرفٍ من الحديث، ومحيلًا باقيه على حديث الزُّهري عن عروة عن عائشة ﵁ قبلَه، وقال: \"بمعنى حديثِ الزُّهري\".\nمن فوائد الاستخراج:\n• فيه بيانٌ للمتن المُحال به على متنٍ آخر.\n• تقييد المُهمل في قوله: \"الليث بن سعد\" بينما جاء لدى مسلمٍ مهملا.","vol":"10","page":292},{"text":"٤١٣٥ - حدَّثنا أبو أحمد محمد بن عبد الوهَّاب، أخبرنا جَعْفَرُ ابن عون، حدَّثنا هِشَامٌ، عن أبيه (^١)، عن عائِشة قالتْ: ذكرَ رسول الله صفِيَّةَ فقُك: إنّها قَدْ حَاضَتْ، قال: \"فَعَلَّهَا تَحْبِسُنَا\" فقُلْنا: إنَّها قَدْ أفَاضَتْ، قال: \"فَلَا إِذًا\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج ح / ٤١٢٦، ٤١٢٧، ٤١٢٨.\n(^٢) أخرجه الإمام مالك في موطئه (٢/ ٥٩٤، ح ١٠٢٣) عن هِشام به.\nمن فوائد الاستخراج: راويه عن عُروة، هو: هشامٌ ابنُه، وولدُ الرُّجل أعرفُ بحديثه من غيره، لا سِيَّما إذا كان محدِّثا مثل هِشام بن عُروة، قال الإمام أبو داود في سُننه (ص ٢٥٠، ح ٢١٩٦) في حديث ركانة ﵁ \"وحديث نافع بن عجير وعبد الله بن علي بن يزيد بن ركانة عن أبيه عن جده: أنَّ ركانة طلَّق امرأته البَتَّة، فردها إليه النبي ﷺ أصحُّ لأن ولد الرجل وأهله أعلم به\"، ونقل هذا القول عنه الحافظ ابن حجر في الإصابة في تمييز الصحابة (٤/ ٣٨٥)، وهذه هي الفائدة التي =\n⦗٢٩٤⦘ = تُرتجي من تصنيفِ كتب رواية الأبناء عن الآباء كما نصَّ على ذلك السَّخاوي في الغاية في شرح الهداية في علم الرواية (ص ٢١٩).","vol":"10","page":293},{"text":"٤١٣٦ - حدَّثنا محمد بن الخَلِيل المُخَرِّميُّ، حدَّثنا رَوحٌ، ح.\nوحدَّثَنَا أبو بَكْرٍ الحِمْيرِيُّ بِفَارِس (^١)، حدَّثنا مكّيٌّ، قالا: حدَّثنَا ابن جُريج (^٢)، قال: حدَّثَني الحَسَنُ بن مُسْلِمٍ، عن طَاوُس قال: كُنتُ مع ابن عبَّاسٍ إذْ قال زيدُ بن ثابتٍ: تُفْتِي أنْ تَصْدُرَ الحائِضُ قبلَ أنْ يكونَ آخِرَ عَهْدِها بِالبيتِ فقال: \"نَعَمْ\" فقال: فَلَا تُفْتِ بِذَلِك، فقال له ابنُ عبَّاسٍ: \"سَلْ فُلانَةَ الأنْصَارِيَّةَ، هَك أَمَرَهَا بِذَلِكَ رسول الله ﷺ؟ \" قالَ: فَرَجَعَ زيدٌ إلى ابنِ عبَّاس وهُو يَضْحَكُ ويقُول: ما أراكَ إلَّا قَدْ صَدَقْتَ (^٣).\n_________\n(^١) هو: أحمد بن الحُبَاب بن حمزة بن غَيلان الحِمْيَرِيُّ النسَّابة، أبو بكر البَلخي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كِتاب الحجِّ -باب وجُوب طواف الوداع وسُقوطه عن الحائض (٢/ ٩٦٣، ح ٣٨١) عن محمد بن حاتِم، عن يحيى بن سعيد، عن ابن جُريج به.\nمن فوائد الاستخراج:\n• تصريح ابن جُريج بالتحديث، وعند مسلم بصيغة الإخبار.\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• مجيئ زيادة صحيحةٍ في لفظِ المصنِّف، وهي قوله: \"فقال: \"لا تُفْتِ بذلك\".","vol":"10","page":294},{"text":"<span data-type='title' id=toc-632>بابُ الدَّليل على إباحةِ ترك الرَّمَلِ في طوافِ الزِّيارةِ للمفرِدِ بالحجِّ وللقارن، وعلى أنه ليس على أحد في طوافِ الإفاضة الطواف بين الصفا والمرْوَةِ</span>","vol":"10","page":295},{"text":"٤١٣٧ - ز- حدَّثنا يُونُس (^١)، أخبرنا ابن وهب، أخبرنا ابن جُريج، عن عطاء بن أبِي رَباح، عن ابن عبَّاس \"أنَّ النَّبِيّ ﷺ لَمْ يَرملْ في السَّبْعِ الَّذِي أفاضَ فِيهِ\". قال عطاءٌ: لَا رَمَلَ فِيه (^٢).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) أخرجه أبو داود في سُنَنِه عن ابن وهبٍ به، والنُّسائي في الكبرى (٢/ ٤٦٠) وابن خُزيمة في صحيحه (٤/ ٣٠٥) عن يُونس به، وهو إسنادٌ صحيح.\nمن فوائد المستخرَج:\nزاد أبو عوانة هذا الحَديث في الباب على الأصْل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":295},{"text":"٤١٣٨ - حدَّثنا عمار بن رجاء، حدَّثنا محمد بن بكر البُرسانِي (^١)، أخبرَنا ابن جُريج، قال: حدَّثَني أبو الزبير، أنَّه، سمِع جابِرًا يقول: \"لَمْ يَطفِ النَّبِيّ ﷺ ولَا أصْحَابُه بين الصَّفَا والمَرْوَةِ إلَّا طَوافًا وَاحِدًا، طَوَافَهُ الأَوَّلَ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في كتاب الحج -باب بيان وُجوه الإحرام … (٢/ ٨٨٣، ح ١٤٠) عن محمد بن حاتم، عن يحيى بن سعيد، وعن عبد بن حُميد، عن محمد بَكرٍ، كِلاهما عن ابن جُريج به. =\n⦗٢٩٦⦘ = قال الإمام النووي في المجموع (٨/ ٥٤) عقب هذا إيراده هذا الحديث: \"وهذا محمول على من كان منهم قارنا\".\nمن فوائد الاستخراج:\n• تصريح ابن جريج بالتحديث، وجاءت عنه عند مسلم صيغة الإخبار.\n• التقاء المصنِّف مع مسلم في شيخ شيخه وهذا \"بدل\".\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".","vol":"10","page":295},{"text":"٤١٣٩ - حدَّثنا يوسف، وأبو حميد، قالا: حدَّثنا حَجَّاجٌ، عن ابن جريج (^١) قال: أخْبرنِي أبو الزبير أنّه سمَع جَابرَ بن عبد الله يقُول: \"لمْ يَطف النَّبِيّ ﷺ وأصْحَابُه بَيْنَ الصَّفَا والمَرْوَةِ إلَّا طَوَافًا وَاحِدًا؛ الأَوَّل\" (^٢).\n_________\n(^١) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث السَّابق.\n(^٢) انظر تخريج ح/ ٤١٣٨.\nمن فوائد الاستخراج: إخراج أبي عوانة الحديثَ من طريق حجَّاج الأعور عن ابن جريج، وهذا عُلوّ معنويٌّ، لأنِّ حجَّاجًا وُصِفَ بكونِه أثبتَ النَّاسِ في ابن جريج.\nانظر: تهذيب الكمال (٥/ ٤٥٥).","vol":"10","page":296},{"text":"<span data-type='title' id=toc-633>باب بَيان إبَاحَةِ البَيْتُوتَةِ بِمكةَ أيام مِنًى لِمُتَوَلِّي السِّقَايَةِ، والدَّليلِ علَى أنه غَيرُ جَائِزٍ لِغَيرهِمْ البَيْتُوتَةَ أيام مِنًى إلَّا بِمِنَى</span>","vol":"10","page":297},{"text":"٤١٤٠ - حدَّثنا عمار بن رجاء، وأبو عبيد الله حَمَّادُ بن الحَسَن، قَالا: حدَّثنا محمد بن بكر البُرْسَانِي (^١)، حَدَّثنا ابن جُريج، حدَّثَني عبيد الله بن عُمر، عن نَافِع، عن ابن عُمر، عن النَّبي ﷺ \" (أن) (^٢) العبَّاسَ بن عبد المُطلِبِ ﵁ اسْتَأْذَنَ رسول الله ﷺ أنْ يَبِيتَ بِمَكةَ لَيَاليَ مِنًى مِنْ أجْلِ سِقَايَتِه فَأذِنَ لَهُ\" (^٣).\n_________\n(^١) موضِعُ الالتقاء مع مسلم.\n(^٢) ما بين القوسين تصحَّف في نُسخَةِ (م) إلى \"اذن\" والتَّصْوِيبُ الحاصلُ مقتضى السِّياق.\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب وجُوب المَبيت بمنًى ليالي أيَّام التَّشريق، والتَّرخِيص لأهْلِ السِّقاية (٢/ ٩٥٣، ح ٣٤٦) عن أبي بكر بن أبي شيبة، عن عبد الله ابن نُمير وأبي أسامة، وعن محمد بن عبد الله بن نُمير عن أبيه عبد الله بن نُمير وحدَه، كلاهما عن عبيد الله بن عمر به، وعن إسحاق بن إبراهيم، عن عيسى ابن يونس، وعن محمد بن حاتم، وعبد بن حُميد، عن محمد بن بكر، كلاهما عن ابن جُريجٍ عن عبيد الله بن عُمر به، مُحيلًا لفظَ حديثِ ابن جُريجٍ علَى حَديثِ عبد الله ابن نُمير وأبي أُسَامة عن عبيد الله قَبْلَهُ.\nمن فوائد الاستخراج: فيه بيانٌ للمتْنِ المُحال بِه علَى متنٍ آخَر.","vol":"10","page":297},{"text":"٤١٤١ - حدَّثنا إسماعيلُ بن عِيسى الجَيْشَانِي (^١)، حدَّثنا صَامِت ابن مُعاذ (^٢)، عن مُوسى يعنِي أبَا قُرَّةَ قال: ذكَر موسى بن عقبة، عن عبيد الله بن عمر (^٣)، عن نافِع، عن عبد الله بن عمر \"أنَّ عبَّاسَ بن عبد المُطَّلِبِ استَأذَنَ النَّبِيّ ﷺ أنْ يَبِيْتَ بِمَكَّةَ لَيَاليَ مِنًى مِنْ أجْلِ سِقَايَتِه فَأَذِنَ لَهُ مِنْ أجْلِ سقَايَتِهِ\" (^٤).\n_________\n(^١) لم أقِفْ له على تَرجمة.\nوالجَيْشَانِي: -بفتح الجِيم وسُكون التَّحتانِيَّة بعدها شين معجمة وآخرها نون- نسبةٌ إلى جَيْشَان، موضعٌ باليمن. قال ابن الأثير: \"يُنسب إليه إسماعيل بن محمد الجَيْشَانِي\"، روى عن إبراهيم بن محمد، قاضي الجَنَد -بفتح الجيم والنون آخرها دال مهملة- بلدة مشهورة باليمن.\nالأنساب (٢/ ١٤٤)، اللُّباب (١/ ٣٢٣، ٢٩٧).\nفيحتَمِلُ أنْ يكونَ إسماعيلُ بن محمد هو شيخُ أبي عوانة، ويحتمِلُ أن يكُونَ شخصًا آخَر.\n(^٢) هو: صَامِتُ بن مُعاذ بن شُعبة بن عُقْبة الجَنَدِي، أبو محمد، ذكره ابن حِبان في الثّقات،\nوقال: \"يَهِمُ ويُغْرِبُ\"، وذكر الحافِظُ قولَ ابن حِبَّانَ، ثُمَّ ذكر لَهُ حَديثًا وَوَهَّمهُ فيه.\nانظر: الثِّقات (٨/ ٣٢٤)، اللِّسان (٣/ ١٧٨).\n(^٣) موضع الالتقاء مع مسلم، انظُر تخريجَ الحديثِ السَّابق.\n(^٤) أخرجه ابنُ حِبَّان في صحيحه (٩/ ٢٠٢) عن المفضَّل بن محمد الجَنَدي، عن عليِّ بن زِياد اللَّخْميِّ، عن أبي قُرّة موسى بن طارقٍ به، وإسناد ابن حِبَّان رجالُه ثقاتٌ، وهو متابعٌ لراوي الحديث عند المصنف: صامت بن معاذ.\nانظر: الثقات (٨/ ٤٧٠)، تاريخ الإسلام (٢٣/ ٢٤٥).","vol":"10","page":298},{"text":"<span data-type='title' id=toc-634>بابُ ذكرِ الخَبَرِ المُوجبِ علَى مُتَوَلِّي السِّقَايَةِ اتخَاذَ النَّبِيذِ فِيها، وَسَقْيِ الناسِ فِيه، وصفَةِ شرْبِ النَّبِيّ ﷺ</span>-","vol":"10","page":299},{"text":"٤١٤٢ - حدَّثنا أبو محمد عبد الله بن محمد المُقْرِئ (^١)، حدَّثنا رَوْحٌ، حدَّثنا حمَّادٌ (^٢)، عن حُميد (^٣)، عن بَكْرِ بن عبد الله المُزَنيِّ، أنَّ أعْرَابِيًّا قالَ لابنِ عبَّاسٍ: مَا شَأْنُ آلِ مُعَاوِيَةَ يُسْقُونَ المَاءَ والعَسَلَ، وآلُ فُلانٍ يَسْقُونَ اللًبَنَ، وأنْتُم تُسْقُونَ النًبِيذَ، مِنْ بُخْلٍ بِكُمْ أمْ حَاجَةٍ؟ فقالَ ابنُ عبًاسٍ: مَا بِنَا بُخْلٌ ولَا حَاجَةٌ، ولَكِنَّ رسول الله ﷺ جَاءَنَا وَرَدِيفُهُ أسامَةُ بن زَيْدٍ فَسَقَيْنَاهُ مِنْ هَذَا يَعْنِي: نَبِيْذَ السِّقَايَةِ فَشَرِبَ مِنْهُ، ثُمَّ قَالَ: \"أَجَدْتُمْ، هَكَذَا فَاصْنَعُوا\" (^٤).\n_________\n(^١) ابن إسماعيل بن لَاحِقٍ البَزَّاز، أبو محمد المُقرِئ.\n(^٢) ابن زيد.\n(^٣) ابن أبي حُميد الطَّويل، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه الإمام مسلم في كتاب الحجِّ -باب وجوب المبيت بن ليالي أيام التشريق، والتَّرخيص في تركه لأهل السِّقاية (٢/ ٩٥٣، ح ٣٤٧) عن محمد بن المنهال الضَّرير، عن يَزيد بن زُريع، عن حُميد به، بلفظ: \"ما في أرى بني عمِّكم يَسقُون العسلَ واللَّبن … \"، وأخرجه الإمام أحمد في مسنده (١/ ٣٧٢) عن روحٍ به.\nمن فوائد الاستخراج: إيراد الحديث في بابٍ غير الباب الذي أورده ليس صاحب الأصل -صحيح مسلم- مما فيه تعيينُ مناسبة أخرى للحديث غير الي عند صاحب الأصل.","vol":"10","page":299},{"text":"٤١٤٣ - حدَّثنا أبو دَاوُد السِّجْزِيُّ (^١)، حدَّثنا عمرو بن عون، أخَبَرنَا خَالِدٌ (^٢)، عن حمُيدٍ (^٣)، عن بَكرِ بن عبد الله قال: قالَ رجُلٌ لابنِ عبَّاس: مَا بالُ أهلِ هَذَا البَيْتِ يَسْقُونَ .... (^٤).\n_________\n(^١) سُليمان بن الأشعث السِّجِسْتاني، صاحب السُّنن، والحديثُ في سُننِه (ص ٢٣١، ح ٢٠٢١) بهذا الإسناد، بلفظ: \"ما بالُ أهلِ هذَا البَيتِ يَسْقُونَ النَّبِيذَ وبنُو عَمَّهِم يَسْقُونَ اللَّبَنَ والعَسَلَ والسَّوِيقَ أبُخلٌ بهم أمْ حاجَةٌ، فقالَ ابنُ عبَّاسٍ: مَا بنَا مِن بُخلٍ ولا بنَا مِن حاجَةٍ ولكِنْ دخَلَ رسول الله ﷺ علَى رَاحِلَتِه وخَلفَهُ أسَامَةُ بن زَيدٍ فدَعَا رسول الله ﷺ بشَرَابٍ فأُتِيَ بنَبِيذٍ فشَرِب مِنْهُ ودفَعَ فَضلَهُ إِلَى أُسَامَةَ بن زَيدٍ فشَربَ مِنْهُ ثُمَّ قالَ رسول الله ﷺ: أَحْسَنْتُمْ وأَجْمَلتُم كذَلِكَ فَافعَلُوا فنَحنُ هكذَا لا نُرِيدُ أَنْ نُغيِّرَ مَا قالَهُ رسول الله ﷺ\".\n(^٢) هو: حميد بن عبد الله بن عبد الرحمن الطَّحَّان الواسِطِيّ.\n(^٣) موضع الالتقاء مع مسلم، انظر الحديث السابق ح / ٤١٤٢.\n(^٤) سقَطَ باقِي المتن لهذا الإسناد، ولذا ذكرتُ لفظ أبي داود في الحاشية الأولى من الحديث، لأنَّ المصنِّف رواه من طريق أبي داود، وفي الأغلب يكون لفظُ المصنّف مماثلًا للَفظ شيخه أبي داودَ في سُننه إذا روى الحديث من طريقه، وقد سقطَ بعد هذا الحديث حديثٌ آخر لابن عبَّاسٍ في السِّقاية، ذكر ابن حجر إسناده في إتحاف المهرة (٧/ ٢٢، ح ٧٢٤٦)، وهو من طريق يوسف القاضي، عن محمد بن أبي بكر، عن يزيد بن زُريعٍ عن حُميد الطَّويل به، وسبق في تخريج الحديث السابق أنْ مُسلمًا أخرجه من طريق يزيد بن زُريع به، ولم أتمكَّن من معرفة القدْرِ السَّاقِطِ في هذا الموضع، فإنَّه يليه حديثٌ في حُرمة مكِّة سقط إسناده وأوَّل متنِه.\nراجع آخر الرسالة، الملحق الخاص بوصف النسخة المعتمدة لتحقيق هذا الجزء =\n⦗٣٠١⦘ = من الكتاب، المطلب الأول، المجموعة الخامسة، والمطلب الثاني، الموضع الخامس.","vol":"10","page":300},{"text":"<span data-type='title' id=toc-635>[باب النَّهي عن حمل السلاح بمكة]</span> (^١)\n_________\n(^١) الترجمةُ بين المعقوفين أضفتها خدمة للنصِّ من تبويب الإمام النووي لصحيح مسلم (٢/ ٩٨٩)، لدلالة أحاديث الباب عليها ليهتدي الباحث إلى الحديث بسهولة، فقد سقطت ترجمة الباب والأحاديث الأولى في الباب من النُّسخة الخطيَّة للمستخرج.","vol":"10","page":301},{"text":"٤١٤٤ - [حدَّثنا أبو داود الحراني، حدَّثنا يحيى بن عبد الله البَابْلُتِّيُّ (^١)، حدَّثنا الليث بن سعد (^٢)، عن سَعِيدِ بن أبي سَعِيدِ المَقْبُرِيِّ، عن أبي شُريحٍ (^٣)] … (^٤) لكَ عَمْرٌو قَال: قَال: أنَا أَعْلَمُ\n⦗٣٠٢⦘ بِذَلِك مِنْكَ يا أبَا شُريحٍ \"إنَّ الحَرَمَ لَا يُعِيذُ عَاصِيًا ولا فارًّا بِدَمٍ (^٥) ولا فَارًّا بِخَرْبَةٍ (^٦) (^٧) \".\n_________\n(^١) هو: يحيى بن عبد الله أبو سعيد الحرَّاني، البَابْلُتِّي: -بفتح الباء المنقُوطَةِ بواحدةٍ، وسكون الباء الثَّانية، وضَمِّ اللَّام، وكسْرِ التَّاءِ المَنْقوطَةِ بنقطتين من فوقها في الآخر مع التشديد- موضِعٌ بالجزيرة، ت/٢١٨ هـ.\nانظر: الأنساب للسمعاني (١/ ٢٤٣)، اللُّباب (١/ ١٠١)، فتح الباب في الكُنى والألقاب (ص ٣٧٦).\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) الخُزاعي، الكعبي، اسمه خُويلد بن عمرو، أو عكسه، وقيل غير ذلك، ت/٦٨ هـ، أخرج حديثه الجماعة.\nالتقريب (ت ٩٥٩١).\n(^٤) سقط إسناد الحديثِ مع جُملةٍ كبيرة من متنِه، ليبدأ وَجْه اللَّوحة (٧٧ ب) بقوله: \"لك عمرٌو، .. \" ممَّا يدلُّ على سقُوط وجهٍ واحدٍ على الأقَلِّ قبله، أمَّا الإسناد فاستدركتُه من إتحاف المهرة (١٤/ ٢٩٩، ح ١٧٧٥٩) وجعلته بين معقوفين، لأنَّ الحافظ ابن حجر ذكر إسنادين لهذا الحديث، إسناد أبي داود الحرَّاني، وإسناد أبي أمية، فأمَّا =\n⦗٣٠٢⦘ = إسنادُ أبي أميَّة فيأتي عقِبَ هَذا الحَديث برقم /٦٣٥ فتعيَّنَ أنَّ أبا عوانة روى هذا الحديث من طريق أبي داود الحرَّاني، وأما متنُ الحديثِ فلا سبيل إليه، وسأسرد متن الحديث من صحيح مسلم في التَّخريج، وانظر نهاية الرسالة: الملحق الخاص بوصف النسخة الخطية المعتمدة في تحقيق هذا الجزء من الكتاب، المجموعة السادسة.\n(^٥) أي هاربًا عليه دمٌ يعتَصِمُ بِمَكَّةَ كَيْلَا يُقْتَصَّ مِنْهُ.\nانظر: تُحْفَةُ الأَحْوَذِي (٣/ ٢٤١).\n(^٦) خُرْبَة -بضمِّ الخاء وفتحها مع سُكون الراء في كليهما- كما قال القاضي عياض، وقال ابن الأثير: \"أصلُها العيبُ، والمُرادُ بها هاهُنا الَّذي يَفِرُّ بِشَيءٍ يريدُ أنْ يَنْفَرِدَ بِه ويَغْلِبَ عَليهِ مِمَّا لَا تُجِيْزُهُ الشَّريعةُ، والخَارِبُ أيضًا سارِقُ الإبِل خاصَّةُ؛ ثُمَ نُقِلَ إلى غَيرِهَا اتِّسَاعًا\".\nانظر: مشارق الأنوار (١/ ٢٣١)، النِّهاية (٢/ ١٧).\n(^٧) أخرجه البخاري في كتاب العلم -باب لِيُبلِّغ الشاهدُ الغائبَ (ص ٢٣، ح ١٠٤) عن عبد الله بن يُوسف، وفي كتاب الحجِّ -باب لا يُعضدُ شجرُ الحرم (ص ٢٩٥، ح ١٨٣٢) عن قُتيبة، وفي كتاب المغازي -باب منزِل النّبيِّ ﷺ يوم الفتح (ص ٧٢٧، ح ٤٢٩٥) عن سعيد بن شُرَحْبيل، وأخرجه مسلم في كتاب الحجِّ -باب تحريم مكَّة وصيدِها وخَلاها وشجرِها ولُقْطتها، إلَّا لِمُنشِدٍ على الدَّوام (٢/ ٩٨٧، ح ٤٤٦) عن قُتيبة، ثلاثتُهم عن الليث بن سعد به، ولفظُ مسلم: \"عَن أبي شُرَيحٍ العَدَوي أنَّهُ قال لِعمرِو بن سعِيدٍ وهُو يَبعَثُ البعوثَ إلى مكَّةَ ائْذَنْ لِي أيُّهَا الأَمِيرُ أُحَدِّثْكَ قولًا قَامَ به رسول الله ﷺ الغدَ منْ يَومِ الفَتحِ سمِعَتْهُ أذُنايَ ووعاه قلبي وأبْصرتْه عيناي حين =\n⦗٣٠٣⦘ = تكَلَّمَ به أنَّه حمِدَ الله وأثْنَى عليهِ ثُمَّ قال: إنّ مكَّةَ حرَّمَها الله ولَمْ يُحرِّمها النَّاسُ فلا يَحِلَّ لامْرِئٍ يُؤمنُ باللَّهِ واليَومِ الآخِرِ أنْ يَسْفِكَ بها دمًا ولا يعْضِدَ بها شجرةً، فإنْ أحدٌ ترخَّصَ بقتالِ رسول الله ﷺ فيها فقولوا له: إنَّ الله أذنَ لرسُولِهِ ولم يأذنْ لكم وإنَّما أذنَ لي فيها ساعةً من نهارٍ وقد عادتْ حرْمَتُهَا اليومَ كحرمَتِها بالأمْسِ وليُبَلِّغْ الشَّاهِدُ الغائبَ، فقِيلَ لأَبِي شُريْحٍ ما قال لك عمْرٌو؟ قال: أنا أعْلمُ بذلكَ منْكَ يا أبا شُرَيْح! إنَّ الحرَمَ لا يُعِيذُ عاصِيًا ولا فارًّا بِدم ولا فارًّا بِخَرْبَةٍ\".","vol":"10","page":301},{"text":"٤١٤٥ - حدَّثنا أبو أمية، حدَّثنا أبو عاصم، عن ابن أبي ذِئْبٍ، عن سَعيدِ بن أبِي سَعِيدٍ (^١)، بإسْنَادِه نَحْوَهُ (^٢).\n_________\n(^١) المَقْبري، وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجَه الإمام الطَّحاوي في شرح معاني الآثار (٢/ ٢٦٠) عن محمد بن خزيمة، عن مسدد، عن يحيى بن سعيد القطَّان، وأخرجه الدارقطني في سُننه (٣/ ٩٥ - ٩٦) عن أبي محمد بن صاعد، عن عمرو بن علي عن يحيى بن سعيد القطَّان، وعن ابن صاعد، عن محمد بن عبد الله المُخَرميِّ، عن عُثمان بن عُمر، كلاهما (يحيى وعُثمان) عن ابن أبي ذئب به.","vol":"10","page":303},{"text":"٤١٤٦ - حدَّثنا أبو أحمد شُعيب بن عِمْرانَ بِعَسْكَرِ مُكْرَم (^١)، حدَّثنا سَلَمَةُ بن شَبِيْبٍ (^٢)، عن الحَسَنِ بن أَعْيَن، حدَّثنا مَعْقِلُ بن عبيد الله، عن\n⦗٣٠٤⦘ أبِي الزُّبيرِ [عن جَابرٍ] (^٣) قال: سمِعتُ النَّبي ﷺ يقُولُ: \"لَا يَحِلُّ لأحدِكمُ أنْ يَحْمِلَ بِمَكَّةَ السِّلاحَ\" يعنِي في الحَرَمَ (^٤).\n_________\n(^١) \"مُكْرَم\" -بضَمِّ الميم وسُكون الكافِ وفتحِ الرَّاءِ مخفَّفا- بلا مشهورٌ من نَواحِي خُوزِسْتَان.\nانظر: معجم البُلدان (٤/ ١٢٣).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقُّوفين سقَطَ من نُسخة (م) واستدركتُه من إتحاف المهرة (٣/ ٥١٨، ح ٣٦٢٧) ولأنَّ أبا الزُّبير لم يسمع النَّبيّ ﷺ.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب النهي عن حمل السِّلاح بمكِّة بلا حاجة (٢/ ٩٨٩، ح ٤٤٩) عن سلمةَ بن شَبِيبٍ به، وأخرجه ابن حبّان في صحيحه (٩/ ٢٧) عن أبي عروبة الحسين بن مودود، وأخرجه البيهقي في السُّننِ الكبرى (٥/ ١٥٥) عن أبي عبد الله الحافظ، عن محمد بن صالح بن هانيء، عن إبراهيم ابن محمد الصَّيدلاني، كلاهما عن سلمة بن شَبيب به، ولم يأت في ألفاظهم قوله: \"يعني في الحرم\" ولعلَّه شرحٌ من المصنِّف على الحديث وتوضيحٌ لمعناه.\nمن فوائد الاستخراج: التعليق على من الحديث لإيضاح ما أبهم من متنه.","vol":"10","page":303},{"text":"<span data-type='title' id=toc-636>بابُ بَيَانِ حَظْرِ شَجرِ مَكَّةَ والحرم واخْتِلاءِ (^١) شوْكها، وتَنْفِيرِ صيدهَا، والرُّخْصةِ في الإذخِرِ (^٢) أن يُحَش (^٣)، والدلِيْلُ علَى إِبَاحَةِ القَود (^٤) فِيْها، وعلَى أن اللُّقَطَةَ (^٥) لَا تَحلُّ لِملتَقِطهاَ أبَدًا، وإنْ لَمْ يَجد يَعْنِي صاحِبها</span>\n_________\n(^١) الاختِلاء: القَطعُ. النهاية في غريب الحديث (٢/ ٧٥).\n(^٢) الإِذْخِر: -بكسْرِ الهَمْزة والخاء- حَشِيشَةٌ طيِّبةُ الرَّائِحَةِ تُسْقَفُ بها البُيوتُ فَوْقَ الخَشَب ويستعملُها الحدَّاد في حِدادته. انظر: النهاية في غريب الحديث (١/ ٣٣، ٤/ ١٣٥).\n(^٣) الحَشُّ: قطعُ الحَشِيشِ.\nانظر: النهاية (١/ ٣٩٠).\n(^٤) القَوَد: -بفتحِ القَافِ والواو- القِصاصُ، وقتلُ القاتلِ بالقَتِيلِ.\nانظر: مشَارق الأنوار (٢/ ١٩٤)، النِّهاية في غَريبِ الحَديثِ (٤/ ١١٩).\n(^٥) اللُّقَطَة: -بِضَمِّ اللَّام وفَتحِ القافِ- اسمُ المالِ المَلْقوطِ، أيْ المَوجُودِ، والالتِقاطُ أنْ يَعْثُر عَلَى الشَّيءِ مِنْ غَيرِ قَصْدٍ وَطَلَبٍ.","vol":"10","page":305},{"text":"٤١٤٧ - حدَّثنا محمد بن عبد الله بن مَيمُون السُّكَّرِيِّ أبو بكرِ الإِسْكَنْدَرَانِيُّ بِالإسكَنْدَرِيَّةِ، وأحمد بن محمد بن عُثمان أبو عَمرو المَعرُوف بابن العَمْطَرِيْنِيِّ الدِّمَشْقِيِّ (^١)، قالا: حدَّثنا الوليد بن مُسلِمٍ (^٢)، قال:\n⦗٣٠٦⦘ حدَّثنا أبو عَمرو الأوزاعي، قال: حدَّثَني يحيى بن أبي كَثِيرٍ، قال: حدَّثَني أبو سَلَمة، قال: حدَّثَني أبو هُريرة قال: لمَّا فتح الله على رسول الله ﷺ مَكةَ قَتَلَتْ هُذَيلٌ رَجُلًا من بَنِي لَيثٍ بِقَتِيلٍ كانَ لَهُم في الجَاهِلِيَّةِ، فَقَامَ النَّبِيّ ﷺ فَقَالَ: \"إنَّ الله حَبَسَ القَتْلَ [¬*] عَنْ مَكَّةَ، وَسَلَّطَ عَلَيْهَا رسُولَه والمُؤْمِنِينَ، وَإنَّهَا لَمْ تَحِلَّ لأِحَدٍ كَانَ قَبْلِي، وَلَا تَحِلُ لأحَدٍ بَعْدي، وإنَّمَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، وإنَّها سَاعَتِي هَذِهِ، وَهِيَ حَرَامٌ، لَا يُعْضَدُ (^٣) شَجَرُهَا، ولَا يُخْتَلَى شَوكُهَا، ولَا يُلْتَقَطُ سَاقِطُهَا إِلَّا لِمُنْشِدٍ (^٤)، وَمَنْ قُتِلَ لَهُ قَتِيلٌ فَهُو بِأحَدِ النَّظَرَيْنِ، إِمَّا أنْ يُقْتَلَ، وإمَّا أنْ يُفْدَى (^٥) \" فقَامَ رجُلٌ منْ أهلِ اليَمَنِ يُقَالُ لَه أبو شَاهٍ فقالَ: يا رسول الله، اكْتُبُوا لِي، فَقَالَ رسول الله ﷺ: \"اكتُبُوا لأَبِي شَاهٍ\" ثمَّ قَامَ العبَّاسُ ﵁ فقالَ: يا رسول الله، إلَّا الإِذْخِرَ، فإنَّا نَجْعَلُه في بُيوتنَا وقُبُورِنَا، فقال رسول الله ﷺ: \"إلَّا الإِذْخِرَ\" وزادَ أحْمدُ بن عُثمان أبو عَمرو: (قالَ الوليدُ) (^٦): فقُلنا: ما قولُ أبِي شَاهٍ: اكتُبوا لِي؟ وقولُ\n⦗٣٠٧⦘ النَّبِيّ ﵇ لأبِي شَاهٍ؟ فقال أبو عمرو (^٧): يريدُ خُطْبَةَ النَّبِيّ ﷺ. (^٨)\n_________\n(^١) قولُه: \"المعروف بابن العمطريني\" كما في نسخة (م) لأب عوانة، فإني لم أقِفْ على هذه النِّسبة في شَيءٍ من كُتب التَّراجم والرِّجالِ، ولعلَّها تصحيفٌ من \"العمريطي\" ولكنْ لم أقِفْ على كون الراوي المذكور منسوبا إليها أيضًا.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) يُعضَدُ: يُقطَعُ. غريب الحديث لابن الجَوْزي (٢/ ١٠٣).\n(^٤) لِمُنشِدٍ: قال ابن الأثير: \"يُقال: نَشَدْتُ الضَّالَّةَ فأَنَا نَاشِدٌ إذَا طَلَبْتها، وأَنْشَدتها فأنَا مُنْشِدٌ إذَا عرَّفْتُها.\nالنِّهاية في غريب الحديث (٥/ ٥٢).\n(^٥) هكذا في مسلم، ويصحُّ أيضًا: \"يَفْدِيَ\"، انظر الحاشية الأولى في ح / ٤١٤٩.\n(^٦) ما بين القوسين تصحَّف في نُسخة (م) إلى \"يا أبا لوليد\".\n(^٧) الأوزاعي، كما جاء ذلك مُبيَّنا في الحديث نفسه في موضع آخر من المستخرج، انظر التخريج.\n(^٨) أخرجه مسلم في كتاب الحجَّ -باب تحريم مكَّة وصيدها وخلاها وشجرها ولقطتها، إلا لمنشد على الدَّوام (٢/ ٩٨٨، ح ٤٤٧) عن زهير بن حب، أخرجه مسلم في كتاب الحجِّ -باب تحريم مكَّة وصيدها وخلاها وشجرها ولقطتها، إلا لمنشد على الدَّوام (٢/ ٩٨٨، ح ٤٤٧) عن زهير بن حرب، وعبيد الله بن سعيد، وأخرجه البخاري في كتاب اللُّقَطة -باب كيف تُعَرَّفُ لُقَطة أهل مكة (ص ٣٩١، ح ٢٤٣٤) عن يحيى بن موسى، وأخرجه الطحاوي في شرح معاني الآثار (٢/ ٢٦١، ٣/ ٣٢٨، ٤/ ١٤٠) عن محمد بن عبد الله بن ميمون الإسكندراني، ثلاثتُهم عن الوليد بن مسلم به، كما كرَّره أبو عوانة في مستخرجه في كتاب الأحكام -باب بيان الخبر النّاهي عن لقطة الحاج، والخبر الدّال على إباحة التقاطها لنشدها ولا يُنتفع بها من طريق أحمد بن محمد بن عثمان، عن الوليد بن مسلم، ومن طريق العباس ابن الوليد، عن أبيه الوليد بن مزيد، كلاهما عن الأوزاعي به.\nانظر: الجزء الذي حقّقه الدكتور رباح العنزي من مستخرج أبي عوانة ح / ٦٩١٤.\nمن فوائد الاستخراج:\n• مجيئ زيادةٍ صحيحة في لفظ المصنِّف، وهي قوله: \"فقلنا: ما قول أبي شاه … الخ\".\n• تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• التقاء المصنِّف مع مسلم في شيخه وهذا \"موافقة\".\n• ذكر كُنية الإمام الأوزاعي، وجاء في مسلم مجرَّدا عن كُنيته.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالأصل الخطي بدار الكتب المصرية (٣/ ق ٧٧/ أ).","vol":"10","page":305},{"text":"<span data-type='title' id=toc-637>باب في معناه</span>","vol":"10","page":308},{"text":"٤١٤٨ - حدَّثنا أبو العبَّاس عبد الله بن محمد بن عمرو الغَزِّي، حدَّثنا عبيد الله بن موسى (^١)، أخبرنا شَيْبَانُ، ح.\nوحدَّثنا أبو أمية، حدَّثنا الحَسَنُ بن مُوسَى الأشْيَب، وعبيد الله بن موسى، قالا: حدَّثنا شَيْبَانُ بن عبد الرحمن، عن يحيى بن أبي كَثِير قال: حدَّثَنِي أبو سَلَمة بن عبد الرحمن، أنَّ أبَا هُريرةَ أخبرَهُ أنَّ خُزَاعةَ قَتَلُوا رَجُلًا من بَنِي لَيْثٍ عامَ فتحِ مَكَّةَ [بِقَتِيل] (^٢) منهُم قَتَلُوه، فأُخبرَ بذلِك رسول الله ﷺ فَرَكِبَ رَاحِلَتَه فَخَطَبَ فَقالَ: \"إنَّ الله حَبَسَ عنْ مَكَّةَ الفِيلَ، وَسَلَّطَ عليهاَ رسول الله ﷺ؛ والمُؤمِنِينَ، ألَا وَإنَّها لَمْ تَحِلَّ لأحَدٍ كانَ قَبْلِي، وَلَا تَحِلُّ لأَحَدٍ بَعْدِي، ألَا وإنَّها حَلَّتْ لِي ساعَةً مِنْ نَهَارٍ، ألَا وإنَّها سَاعَتِي هَذهِ حَرَامٌ، لَا يُخْتَلَى شَوكُها، ولَا يُعْضدُ شَوكُهَا، وَلا (تُلْتَقَطُ) (^٣) سَاقِطَتُها إلَّا لِمُنْشِدٍ، ومَنْ قُتِلَ لَهُ قَتِيْلٌ فَهُو بِخَيْرِ النَّظَرَيْنِ، إمَّا أنْ (يَقْتُلَ) (^٤)، وَإمَّا أنْ يُفَادِيْ أهلَ القَتِيلِ\" قال: فجاءَ رجُلٌ من أهْلِ\n⦗٣٠٩⦘ اليَمَنِ يُقالُ له: أبو شاةٍ أو شَاهٍ، فقالَ: اكتُبْ لِي يا رسول الله، قال: \"اكتُبُوا لأبِي شَاهٍ\" فقالَ رَجُلٌ مِنْ قُرَيْشٍ (^٥): إلَّا الإِذْخِرَ يَا رسول الله، فَإِنَّا نَجْعَلُه في قُبُورِنَا وَبُيُوتنَا، فَقَال رسول الله ﷺ: \"إلَّا الإِذْخِرَ\". (^٦)\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين.\n(^٢) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من لفظ مسلم.\n(^٣) في نسخة (م) \"يلتقط\"، وهو خطأ نحويٌّ، ويجوز أن تكون الجملة هكذا: \"ولا يَلتَقِطُ ساقطتَها إلا المُنشِدُ\" بإضافة الألف إلى \"لمنشد\" ولكن حرف الألف لم يأت في النُّسخة الخطية.\n(^٤) في نسخة (م) \"يفعل\"، وأراهُ تصحيفًا، والتَّصويبُ من المصادر التي أخرجت =\n⦗٣٠٩⦘ = الحديث.\n(^٥) الرجل المبهم هو: العبَّاس بن عبد المُطَّلب، كما في الحديث السابق.\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب تحريم مكَّة وصيدها وخلاها وشجرها ولقطتها، إلا لمنشد على الدَّوام (٢/ ٩٨٩، ح ٤٤٨) عن إسحاق بن منصور، عن عبيد الله ابن موسى، وأخرجه البُخاري في كتاب العلم -باب كتابة العلم (ص ٢٤، ح ١١٢) عن أبي نعيم الفضل بن دُكين، كلاهما عن شَيبان بن عبد الرحمن، عن يحيى به.\nمن فوائد الاستخراج:\n• تقييد المهمل في قوله: شيبان بن عبد الرحمن، بينما جاء لدى مسلم مهملا.\n• تصريح عبيد الله بن موسى بالتحديث تارة وبالإخبار أخرى، بينما عنعن لدى مسلم.","vol":"10","page":308},{"text":"٤١٤٩ - حدَّثنا عبَّاس الدوري، حدَّثنا أبو نُعَيْمٍ، حدَّثنا شَيْبَانُ (^١)، عن يحيى، عن أبِي سَلَمة، بِإسنادِه مثلَه، إلَّا أنَّه قال: \"إنَّ الله ﵎ حَبَسَ عنْ أهْلِ مَكَّةَ الفِيْلَ\" وقال أيضًا: \"وَمَنْ قُتِلَ لَهُ قَتِيلٌ فَهُو بِخَيرِ النَّظَرَيْنِ، إمَّا أنْ يُعْقَلَ وإمَّا أنْ (يُقَادَ) (^٢) أهْلُ القَتِيْلِ\" وقال: جاءَ\n⦗٣١٠⦘ رجلٌ (^٣) من أهلِ اليَمَنِ فقال: اكتُبْ لِي يا رسول الله، فقال: \"اكتُبُوا لأبِي فُلانٍ\" والبَقِيَّةُ كُلُّه، مِثْلَه. (^٤)\n_________\n(^١) ابن عبد الرحمن، وهو موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق.\n(^٢) ما بين القوسَين تصحَّف في نُسخة (م) إلى \"ينادي\"، والحديثُ رواه البخاري في صحيحه كتاب العلم -باب كتابة العلم (ص ٢٤، ح ١١٢) عن أبي نعيم =\n⦗٣١٠⦘ = الفضل بن دُكين، ولفظه: \"إمَّا أن يُعْقَلَ وإمَّا أنْ (يُقَادَ) أهْلُ القَتِيْلِ\" وأخرجه الدَّارقطني في سُننه (٣/ ٩٧) عن محمد بن إسماعيل الفارسي، عن أبي زُرعة الدمشقي، عن أبي نُعيم الفضل بن دُكين بلفظ: \"إمَّا أنْ يَقْتُلَ وإمًا أنْ يُفَادِي أهْلَ القَتِيلِ\" ولم أستطعْ توجيهَ كلمة \"ينادي\" أو \"يفادي\" في هذا الموضع من الحديث.\nقال السُّهيلي في الرَّوض الأُنف (٧/ ١٤٤): \"وَأَمّا مَا ذكَرْتَ مِنْ اخْتِلافَ ألفَاظِ النّقَلَةِ في الحدِيثِ فَيَحْصُرُهَا سَبْعَةُ ألفَاظٍ، أَحَدُهَا: إمّا أَنْ يَقْتُلَ وإمَّا أَنْ يُفَادِيَ، والثانِي: إمَّا أنْ يُعْقَلَ أو يُقَادَ، الثّالِثُ: إمَّا أنْ يَفْدِيَ وإمَّا أَنْ يُقْتَلَ، الرّابعُ: إمَّا أنْ تُعْطَى الدّيَةُ أوْ يُقَادَ أَهْلُ الْقَتِيلِ، الخَامس: إمّا أَنْ يَعْفُوَ أو يَقْتلَ، السّادِسُ: يُقْتَلُ أو يُفَادَى، السّابعُ: منْ قَتَلَ مُتَعَمِّدًا دُفِعَ إلَى أَوْليَاءِ المَقْتُول فإِن شَاءُوا قتَلُوا وإنْ شَاءُوا أخَذُوا الدّيَةَ\".\n(^٣) هو أبو شاهٍ كما في الحديث السابق.\n(^٤) أخرجه البُخاري عن أبي نُعيم به كما في تخريج الحديث السَّابق.\nمن فوائد الاستخراج: تعيينُ من له اللَّفظ من الرُّواة.","vol":"10","page":309},{"text":"٤١٥٠ - حدَّثنا عَبْدَةُ بن سُليمانَ البَصْرِيُّ بِمِصْرَ، حدَّثنا خَالِدُ ابن نِزَارٍ (^١)، حدَثنا حربٌ (^٢) .... (^٣)\n_________\n(^١) ابن المغيرة بن سليم الغَسَّانِي، أبو يزيد الأَيليُّ.\n(^٢) هو: حرب بن شَدَّاد اليَشْكُرِى، أبو الخَطّاب البَصْرِيُّ.\n(^٣) سقط الجزء الباقي من الإسناد والمتنِ معًا من النُّسخة الخَطيّة، كما لا يُعرف القدرُ السّاقطُ من النُّسخة بعد هذا الحديث، ولكنَّ أبا عوانة أخرج هذا الحديث بالإسناد =\n⦗٣١١⦘ = نفسه في موضع آخر من مستخرجه في كتاب الأحكام -باب بيان الخبر النّاهي عن لُقَطَةِ الحاجِّ، والخبر الدّال على إباحة التقاطها لنشدها ولا يُنتفع بها (ح / ٦٩١٣ - الجزء الذي حقَّقه الدكتور رباح العنزي من المستخرج) فقال:\n\"حدثنا عبدة ابن سُليمان البصري -بمصر-، قال: حدثنا خالد بن نزار، قال: حدثنا حرب بن شداد، عن يحيى بن أبي كثير، عن أبي سلمة ابن عبد الرحمن، عن أبي هريرة، أنّ رسول الله ﷺ قال: \"صدَّ الله اللَّيل عن مكَّة، وسلّط عليها رسُولَه والمُؤمِنين، أَلا وإنّها لَمْ تحِلَّ لأحَدٍ قبْلِي ولَا تَحِل لأحَدٍ بَعدِي، ألا وأُحلّتْ لِي سَاعَةً مِنْ نَّهارٍ، أَلَا وإنَّها سَاعَتِي هذِه حَرامٌ، لا يُختلى خلاؤها، ولا يُعضَدُ شجرُها، ولَا يَلْتَقِطُ سَاقِطتَها إلّا المُنْشِدُ، ومَن قتلَ قَتيلًا فهُو بِخَيرِ النَّظَرينِ: إمّا أنْ يؤدِي وإمَّا أنْ يُقْتَل\".\nونصَّ ابن حجر في الإتحاف (١٦/ ١/ ١٣٠، ح، ٢٠٥٠٠) أنَّ أبا عوانة أعاد حديث عبدة بن سُليمان في كتاب الأحكام.","vol":"10","page":310},{"text":"<span data-type='title' id=toc-638>[بابُ ما يقُولُ إذا قَفَلَ (^١) مِنْ سَفَرِ الحج وغَيرِهِ]</span> (^٢)\n_________\n(^١) قَفَلَ: -محركّةً- أيْ: رجعَ من سفره. الترغيب والترهيب (٢/ ١١٥)، القاموس المحيط (ص ٩٦٧).\n(^٢) سقطَ الجزءُ الأول من ترجمة الباب ليبدأ وجهُ اللَّوحة بقوله: \"وحظر إتيان المنصرف … \" ممَّا يدلُّ على سقط وجهٍ كاملٍ على الأقلِّ قبله، والجملة بين المعقُوفين اقتَبستُها من تبويب النَّووى ﵀ على صحيح مسلم (٢/ ٩٨٠) لأنَّ الأحاديث الأولى في الباب تقتضي وجُود جملة كهذه في ترجمة الباب.\nانظر آخر هذه الرسالة: الملحق الخاص بوصف النسخة الخطية المعتمدة في تحقيق هذا الجزء من الكتاب، الموضع الثامن.","vol":"10","page":311},{"text":"وَحَظْرِ (إِتْيَانِ) (^١) المُنصرِفِ منْ حَجِّهِ مِنْ ظَهرِ بَيْتِه، وَوُجُوب إتْيانِه من بَابِه وتَعْجيلِه إلَى أهْلِه بَعْد فَرَاغِهِ منْ حَجِّهِ\n_________\n(^١) في نسخة (م) \"بيان\" وهو تصحيف.","vol":"10","page":312},{"text":"٤١٥١ - حدَّثنا أبو أمية، حدَّثنا سليمان بن حرب، حدَّثنا حمَّاد بن زيد، عن أيُّوب (^١)، عن نافِعٍ، عن ابن عُمر، أنَّ النَّبِيّ ﷺ كانَ إذا أقْبَلَ منْ حَجٍّ، أوْ عُمْرةٍ، (فَأَوْفَى) (^٢) على فَدْفَدٍ (^٣) أو شَرَفٍ (^٤) قال: \"اللهُ أكبرُ، الله أكبرُ، الله أكبرُ، الله أكبرُ، لا إله إلَّا الله وحْدَهُ لا شَرِيكَ له، لهُ المُلكُ ولَهُ الحَمْدُ، وهُو على كُلِّ شَيءٍ قَدِيْرٌ، آيِبُونَ (^٥)، تَائِبُونَ،\n⦗٣١٣⦘ عَابِدُونَ، سَاجِدُونَ، لِرَبِّنَا حَامِدُونَ، الحَمْدُ للهِ الَّذِي صَدَقَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ\". (^٦)\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين القوسين جاء في نسخة (م) بدون الفاء \"أوفىَ\"، وهو خطأٌ لُغويٌّ، والصحيح \"فأوفى\" كما في ح /٤١٥٥ التالي، لأنها جملةٌ مُركبة من فعل وفاعل، واعترضت بين الجملة الشرطيَّة (أقبل من حجٍّ ..) وبين الجملة الجوابيَّة (قال ..) لِـ: \"إذا\"، فلا بد من ربطها بما قبلها بحرف من حروف العطف، ومعناها: أَشْرَف.\nانظر: القاموس المحيط (ص ١٢٣٣).\n(^٣) فَدْفَدٍ: هي الفَلاةُ من الأرضِ لا شَيءَ فيهَا، وقيل: الغَلِيظَةُ من الأرْضِ ذاتِ الحَصَا، وقيل: الجَلَدُ من الأرْضِ في ارتفَاعٍ.\nانظر: مشارق الأنوار (٢/ ١٤٩).\n(^٤) شَرَف: -بفتح الشين والراء- ما على وارتفع من الأرض.\nانظر: مشارق الأنوار (٢/ ٢٤٩).\n(^٥) آيبون: جمعُ سلامةٍ لآيب، ومعناه راجعون، رُجُوعا مكرَّرًا. والأوَّاب هو الكَثير الرُّجوعِ =\n⦗٣١٣⦘ = إلى الله تعالى بالتوبة.\nانظر: مشارق الأنوار (١/ ٥١)، النهاية في غريب الحديث (١/ ٧٩).\n(^٦) أخرجه مسلمٌ في كتاب الحجِّ -باب ما يقول إذا قفل من سفر الحجِّ وغيره (٢/ ٩٨٠، ح ٤٢٨) عن زُهير بن حرب، عن إسماعيل بن عُليّة به، محيلًا متن حديثه على حديث عبيد الله بن عمر قبله ومنبِّهًا على أنَّ حديث أيُّوب فيه التكبيرُ مرَّتين.\nقلتُ: الحديث اختُلف فيه على أيُّوب السّختياني في بعض متنه، فروى عنه حمَّاد بن زيد كما عند المصنِّف التَّكبيرَ أربعًا، وروى عنه إسماعيل بن عُليَّة واختُلف عليه، فرواه عنه الإمام أحمد في مسنده (٢/ ٥) وزُهير بن حربٍ كما عند مسلم (٢/ ٩٨٠، ح ٤٢٨) التَّكبيرَ مرَّتين، وروى عنه علي بن حُجر كما عند الترمذي في سُننه (ص ٢٢٨، ح ٥٩٠) التكبيرَ ثلاثا وجاء في روايته \"سائحون\" بدل \"ساجدون\".\nورواه معمر كما عند الطَّبراني في الدعاء (ص ٢٦٧، ح ٨٤٨) ومحمد بن مسلم الطَّائِفي (صدوق) كما عند المحاملي في الدعاء (ح / ٦١) كلاهما عن أيوب: \"التَّكبيرَ ثلاثًا\".\nولعلَّ الصَّحيحَ من رواية أيُّوب ما رواه معمرٌ ومحمد بن مُسلم الطَّائِفِي وإسماعيل ابن عُلَيَّة في إحدى الرِّوايتين عنه، لموافقتِه ما رواه الجماعة (مالك، الضحَّاك بن عثمان، عبيد الله بن عمر، عمر بن محمد) عن نافع، وهو أنَّه ﷺ كان يكبر ثلاثًا، انظر الأحاديث الآتية: (ح / ٤١٥٣، ٤١٥٤، ٤١٥٥).\nمن فوائد الاستخراج: =\n⦗٣١٤⦘ = • روايه عن أيوب السختياني هو: حمَّاد بن زيد، وهو أوثق النِّاس فيه.\n• فيه بيان للمتن المحال به على متن آخر.\nانظر: شرح علل الترمذي (٢/ ٦٩٩).","vol":"10","page":312},{"text":"٤١٥٢ - حدَّثنا محمد بن حيَّويه، حدَّثنا مُطَرِّف، والقَعْنَبِي، عن مالك (^١)، عن نافِع، ح.\nوأخبرنا يُونُس (^٢)، حدَّثنا ابن وهب، قال: أخبرني عُمر بن محمد (^٣)، ومالك بن أنس، وغيرهما أنَّ نافِعًا حدَّثهم، عن عبد الله بن عمر، أنَّ رسول الله ﷺ كان إذا قَفَلَ من غَزْوٍ، أو حَجٍّ، أو عُمْرة، يُكَبِّرُ عَلَى كُلِّ شَرَفٍ من الأرضِ ثَلاثَ تَكْبِيْرَاتٍ، [ثُمَّ] (^٤) يقُولُ: \"لا إله إلَّا اللهُ، وحْدَهُ لا شَريكَ له، لَهُ المُلْكُ، ولَهُ الحَمْدُ، وهُو علَى كُلِّ شَيءٍ قَدِيرٌ، آيِبُونَ، تَائِبُونَ، عَابِدُونَ، سَاجِدُون، لربِّنا حَامِدون، صَدَقَ الله (وعْدهُ) (^٥)، ونَصَرَ\n⦗٣١٥⦘ عَبْدَه، وهَزَمَ الأحْزَابَ وَحْدَهُ\" (^٦).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين، والحديث في موطئه (٢/ ٦١٣ - ٦١٤، ح ١٠٣٧) من طريق يحيى اللَّيثي عنه بمثل لفظ المصنِّف.\n(^٢) ابن عبد الأعلى.\n(^٣) ابن زيد بن عبد الله بن عمر بن الخطَّاب المدني، نزيلُ عسقلان.\n(^٤) ما بين المعقوفين سقط من نسخة (م)، واستدركته من لفظ الإمام مالك في موطئه، والسِّياقُ يقتضِي وجوده أيضا.\n(^٥) تصحَّف في نُسخة (م) إلى \"عبده\"، والتَّصويب من المصادر الحديثية التي أخرجت الحديث عن مالك، فكلُّها اتَّفقت (بما فيها الصحيحان) على كلمة \"وعده\" في هذا الموضع من الحديث.\n(^٦) أخرجه مسلمٌ في كتاب الحجِّ -باب ما يقول إذا قفل من سفر الحجِّ وغيره (٢/ ٩٨٠، ح ٤٢٨) عن ابن أبي عُمر عن معنٍ، عن مالك به محيلا متن حديثه على حديث عبيد الله بن عمر عن نافع قبله، وقال: \"بمثله\"، وأخرجه البخاري في كتاب الحج -باب ما يقول إذا رجع من الحجِّ أو العمرة أو الغزو (ص ٢٨٩، ح ١٧٩٧) عن عبد الله بن يُوسف، وفي كتاب الدعوات -باب الدعاء إذا أراد سفرا أو رجع (ص ١١٠٩، ق ح ٦٣٨٥) عن إسماعيل بن عُليَّة، كلاهما عن مالك به.\nمن فوائد الاستخراج:\n• فيه بيانٌ للمتن المحال به على متن آخر.\n• راويه عن مالك هو القعنبي، وهو أثبتُ وأوثقُ من معنٍ الرَّاوى لدى مسلم.\n• تصريح الراوي عن مالك بالإخبار عند أبي عوانة، بينما عنعنَ الراوي عنه لدى مسلم.","vol":"10","page":314},{"text":"٤١٥٣ - حدَّثنا أحمد بن الفَرَجِ الحِمْصِيّ، حدَّثنا ابن أبي فُدَيكٍ (^١)، قال: حدَّثَني الضَّحَّاك بن عُثمان، عن نافِعٍ، عن ابن عُمرَ، أنَّ رسول الله ﷺ كانَ إذا قَفَلَ من الغَزْوِ، أوِ الحَجِّ، أوِ العُمْرَةِ يكَبِّرُ علَى كُلِّ شَرَفٍ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولَ: \"لَا إِله إلَّا الله، وَحْدَهُ لا شَرِيكَ له، لَهُ المُلكُ، وله الحمدُ، يُحْيي ويُمِيْتُ، وهُو على كُلِّ شَيءٍ قَدِيْرٌ، آيِبُونَ، تَائِبُونَ، عَابِدُونَ، سَائِحُونَ (^٢)، لِرَبِّنَا حَامِدُونَ، صَدَقَ الله وَعْدَهُ، وَنَصَرَ\n⦗٣١٦⦘ عَبْدَهُ، وَهَزَمَ الأحْزَابَ وَحْدَهُ\" (^٣).\n_________\n(^١) موضعُ الالتقاء مع مسلم.\n(^٢) سَائِحُون: قال القاضي عِياض: \"معناه هنا صَائمون؛ إذ لا سِياحةَ في شرعِنا\"، وقال =\n⦗٣١٦⦘ = الملَّا علي القاري: \"جمعُ سائحٍ؛ من ساحَ الماءُ يَسِيْحُ إذا جرى على وجْهِ الأرض، أي سَائِرُون لمطلُوبِنا ودَائِرُون لِمَحْبُوبِنا\".\nانظر: مشارق الأنوار (٧/ ٢٠٢ - ٢٠٨)، مرقاةُ المفَاتيحِ (٥/ ٣٣٩).\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب ما يقولُ إذا قَفَلَ من سَفَرِ الحجِّ وغيره (٢/ ٩٨٠، ح ٤٢٨) عن محمد بن رافع عن ابن أبي فُديكٍ، عن الضحَّاك بن عثمان به محيلًا متن حديثه على حديث عبيد الله بن عمر عن نافع قبله، وقال: \"بمثله\"، ولم يأت في حديث عبيد الله: \"سائحون\" كما جاء عند المصنِّف من هذا الإسناد، ولم أقفْ على من تابعَ أحمد بن الفرج عن ابن أبي فُديكٍ على \"سائحون\" بدلَ: \"ساجِدُون\"، ولهذا فإنِّي أرى -والله أعلم- أنَّ روايةَ ابن رافعٍ أرجَحُ من رواية أحمد بن الفَرَج، لأنَّ ابن رافعٍ ثقةٌ من رجال الصحيحين، وحديثُه هذا أخرجه مسلم، بينَما أحمدُ بن الفَرَج فيه ضعفٌ (انظر ح / ٣٩٩٤)، ولكنَّ هذه اللَّفظة أخرجها الإمام الترمذي في سُننه (ص ٢٢٨، ح ٩٥٠) عن عليِّ بن حجر، عن إسماعيلَ بن عُليَّة، عن أيُّوب عن نافِعٍ به، وقال: \"حديثُ ابن عمر حديثٌ حسنٌ صحيحٌ)، ولكن ابن عُليَّة اختُلف عليه في ذلك، فرووه عنه جماعةٌ على خلاف ما روى عنه علي بن حُجر، كما خالفَ ابنَ عُليَّةَ جماعةٌ من أقرانِه في ذلك أيضا. انظر تخريج ح / ٤١٥١.\nمن فوائد الاستخراج: التقاء المصنف مع مسلم في شيخ شيخه مع تساوي عدد رجال الإسنادين، وهذا \"بدلٌ\" و\"مُساواةٌ\".","vol":"10","page":315},{"text":"٤١٥٤ - حدَّثنا إسْحَاقُ بن إبراهيم الدَّبَرِيُّ، [عن عبد الرزَّاق] (^١)\n⦗٣١٧⦘ أخبرَنا عبيد الله بن عُمر (^٢)، عن نَافِعٍ، عن ابن عُمر قال: كانَ رسول الله ﷺ إذَا قَفَلَ مِنْ سَفَرٍ فَمَرَّ بِفَدْفَدٍ أَوْ نَشْزٍ (^٣)، كَبَّرَ ثَلَاثًا ثُمَّ قالَ: \"لَا إِله إلَّا اللهُ، وَحْدَهُ لا شَريكَ له، لَهُ المُلكُ، وله الحَمْدُ، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ\" (*ثم يقول*) (^٤): \"آيِبُونَ، تَائِبُونَ، عَابِدُونَ، سَاجِدُونَ، لِرَبِّنَا حَامِدُون، صَدَقَ الله وَعْدَهُ، ونَصَرَ عَبْدَهُ، وَهَزَمَ الأحْزَابَ وَحْدَهُ\" (^٥).\n_________\n(^١) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من إتحاف المهرة (٩/ ١٨٩، ح ١٠٨٥٤)، والسِّياق يدلُّ على ذلك أيضا، فإن الدَّبري لم يسمعْ عبيد الله =\n⦗٣١٧⦘ = ابن عمر، فكيف له أن يقول: \"أخبرنا\".\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) النَّشْزُ: المرتفِعُ من الأرض.\nانظر: النهاية في غريب الحديث (٥/ ٥٤).\n(^٤) ما بين القوسين استدركه الناسخ في الهامش الأيمن وضبَّب عليه بالصحة.\n(^٥) أخرجَهُ مُسْلِمٌ في كِتَابِ الحَجِّ -باب ما يقولُ إذا قَفَلَ من سَفَرِ الحجِّ وغيره (٢/ ٩٨٠، ح ٤٢٨) عَنْ أبي بكر بن أبي شَيبةَ، عن أبي أُسَامَة حمَّاد بن أُسامَة، وعن عبيد الله ابن مَيْمُون، عن يحيى القطان، كِلاهُما عن عبيد الله بن عمر به، وأخرجه النسائي في عمل اليوم واللَّيلة (ص ٤٦٦) عن أبي يعلى، عن العباس بن الوليد، عن يحيى القطان به، وأخرجه الطبراني في كتابه \"الدعاء\" (ص ٢٦٦) عن الدَّبري به.","vol":"10","page":316},{"text":"٤١٥٥ - حدَّثنا الدقيقي، حدَّثنا عمرو بن عون، حدَّثنا سُفْيانُ (ابن) (^١) عُيَيْنة، عن عبيد الله بن عمر (^٢)، عن نَافِعٍ، عن ابن عمر، أنَّ النَّبِيّ\n⦗٣١٨⦘ﷺ كانَ إذَا قَفَلَ مِنْ حَجٍّ، أوْ عُمْرَةٍ أوْ غَزْوٍ فَأَوْفَى على فَدْفَدٍ منَ الأَرضِ قال: \"لا إله إلا الله\" فَذَكَرَ مِثْلَهُ. (^٣)\n_________\n(^١) تصحَّف ما بين القوسين إلى \"عن\"، والتصويب من إتحاف المهرة (٩/ ١٨٩، ح ١٠٨٥٥) ودلالة السياق.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق، ح / ٤١٥٤.\n(^٣) أخرجه الطبراني في كتابه \"الدعاء\" (ص ٢٦٦) عن أبي مسلم الكشي، عن القعنبي، عن سُفيان بن عيينة، عن عبيد الله بن عمر به، وانظر تخريج الحديث السابق.\nمن فوائد الاستخراج: رواية المصنِّف الحديثَ من طريق الإمام سُفيان بن عُيينة.","vol":"10","page":317},{"text":"٤١٥٦ - حدَّثنا يونس بن حبيب، حدَّثنا أبو داوُد (^١)، حدَّثنا شُعبةُ (^٢)، عن أبِي إسحاق (^٣)، عن البَراءِ (^٤) قال: كانتِ الأنْصَارُ إذا قَدِمُوا منْ سَفَرٍ لَمْ يَدْخُلْ الرَّجُلُ مِنْ قبْلِ بَابِه، فَنَزَلَتْ هَذِه الآيةُ: ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا﴾ (^٥) (^٦).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص ٩٨) من طريق يونس ابن حبيبٍ عنه به.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) عمرو بن عبد الله الهمْداني السَّبيعي.\n(^٤) ابن عازب ﵁.\n(^٥) سورة البقرة، الآية رقم / ١٨٩.\n(^٦) أخرجه مسلم في كتاب التفسير (٢/ ٢٣١٩، ح ٢٣) عن أبي بكر بن أبي شيبة، ومحمد بن المثنَّى، ومحمد بن بشَار، ثلاثتهم عن غُندر، عن شعبة به، مُكتفيا بالجملة الأولى من الآية، وفي لفظه قصَّة رجُل من الأنصار، وجاءت هذه القصَّة عند أبي عوانة في الحديث التالي.\nمن فوائد الاستخراج: إيراد الحديث في كتاب غير الكتاب الذي أخرجه فيه =\n⦗٣١٩⦘ = صاحب الأصل، مما فيه تعيين مناسبة أخرى للحديث غير التي عند صاحب الأصل، وقد وافق في هذا ما عمله البُخاري في صحيحه، انظر الحديث التالي.","vol":"10","page":318},{"text":"٤١٥٧ - حدَّثنا أبو أمية، حدَّثنا أبو الوَلِيد (^١)، حدَّثنا شُعبة (^٢)، بإسنادِه: كَانَت الأنصارُ إذا حَجُّوا فَرَجَعُوا لَمْ يَدْخُلُوا البُيُوتَ إلَّا مِنْ ظُهُورِها فجاءَ رجُلٌ من الأنْصارِ فَدَخَلَ مِنْ بَابِه فَقِيلَ لَهُ في ذَلِكَ فَنَزَلَتْ الآيَة: ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا﴾ (^٣).\nثُمَّ ذكَرَ مِثْلَه. (^٤)\n_________\n(^١) هو: هشام بن عبد الملك، الباهلي -مولاهم-، أبو الوليد الطيالسي البصري.\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث السابق، ح / ٦١٥٦.\n(^٣) سورة البقرة الآية: ١٨٩.\n(^٤) أخرجه البُخاري في صحيحه في كتاب الحج -باب قوله تعالى: ﴿وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا﴾ (ص ٢٩٠، ح ١٨٠٣) عن أبي الوليد الطَّيالِسي به، وانظر تخريجَ الحديث السابق.\nمن فوائد الستخراج: رواية المصنِّف من طريق أبي الوَليد، وقد قال فيه الإمام أحمد: \"أبو الوليد اليوم شيخ الإسلام، ما أقدم عليه أحدًا من المحدثين\". تهذيب الكمال (٣٠/ ٢٢٩).","vol":"10","page":319},{"text":"٤١٥٨ - أخبرنا يُونُس (^١)، حدَّثنا ابن وهب، أنَّ مالكًا (^٢) حدثه، عن\n⦗٣٢٠⦘ سُمَيٍّ (^٣)، عن أبي صَالِحٍ (^٤)، عن أبي هُريرة قال: قال رسول الله ﷺ: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ، يَمْنَعُ أحَدكُم نَوْمَهُ وطعامَه وشَرابَه فَإذَا قَضَى أحدُكم نَهْمَتَهُ (^٥) مِنْ وَجْهِه فَلْيُعَجِّلْ الرُّجُوعَ إلى أهلِه\" (^٦).\n_________\n(^١) ابن عبد الاعلى.\n(^٢) موضع الالتقاء مع مسلم، والحديث في موطئه (٤/ ٤٨٥ - ٤٨٦، ح ١٩٧٧) من طريق يحيى اللَّيثيِّ وغيره عنه به.\n(^٣) سُميّ -مصغَّر- أبو عبد الله المدنيُّ، مولى أبي بكر بن عبد الرحمن بن الحارث بن هِشام.\n(^٤) ذكوان السَّمَّان الزَّيَّات أبو سُهيل، مولى غَطَفان.\nانظر: الأسامي والكُنى للإمام أحمد (ص ٣٧).\n(^٥) نَهْمَتَه: -بفتح النُّون وسكون الهاء- أيْ رغْبَتَهُ وشَهْوتَه، والنَّهمة: بلوغُ الهِمَّة في الشيء.\nانظر: مشارق الأنوار (٢/ ٣٠، ٥/ ١٣٧).\n(^٦) أخرجه مسلم في كتاب المغازي -باب السفر قطعة من العذاب، واستحباب تعجيل المسافر إلى أهله بعد قضاء شُغله (٣/ ١٥٢٦، ح ١٧٩) عن القعنَبيِّ، وإسماعيل بن أبي أُويس، وأبو مصعب الزُّهري، ومنصور بن أبي مُزَاحِم، وقُتيبة بن سعيد، ويحيى بن يحيى النَّيسابُوريِّ.\nوأخرجه البخاري في صحيحه -كتاب الحجِّ- باب السفر قطعةٌ من العذاب (ص ٢٩٠، ح ١٨٠٤) عن القعنبي، وفي كتاب الجهاد والسِّير -باب السُّرعة في السير (ص ٤٩، ح ٣٠٠١) عن عبد الله بن يوسُف، وفي كتاب الأطعمة -بابُ ذكر الطعام (ص ٩٦٨، ح ٥٤٢٩) عن أبي نُعيم الفضل بن دُكين، ثَمانِيَتُهم عن مالك به.\nقال الإمام ابن عبد البر في التَّمهيد (٢٢/ ٣٣): \"هذا حديثٌ انفرَد بِهِ مَالِكٌ عن سُمَيٍّ لا يصِحُّ لغيرِه عَنْهُ، وانفرَدَ بِه سُمَيٌّ أيضًا فلا يُحْفَظُ عن غيرِه\".\nمن فوائد الاستخراج: إيرادُ الحديثِ في كتابٍ غير الكتابِ الذي أورده فيه صاحب الأصل -صحيح مسلم-، مما فيه تعيين مناسبة أخرى للحديث غير التي =\n⦗٣٢١⦘ = عند صاحب الأصل.","vol":"10","page":319},{"text":"٤١٥٩ - حدَّثنا أبو علي الزعفراني، حدَّثنا عَمْرُو بن محمد العَنْقَزِيُّ (^١)، ومُطَرِّف، ح.\nوحدَّثنا محمَّد بن إدْرِيس، ورَّاق الحميدي (^٢)، حدَّثنا مُطَرِّف، قالا: حدثنا مالك (^٣)، عن (سُمَيٍّ) (^٤) مولى أبي بكر، عن أبي صالح السَّمَّان، عن أبي هُريرة قال: قال رسول الله ﷺ: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ، يَمْنَعُ\n⦗٣٢٢⦘ أحَدَكُم طعامَه وشَرابَه فَإذَا قَضىَ أحدُكم نَهْمَتَهُ منْ سَفَرِهِ فَلْيَرْجِعْ إلَى أَهْلِهِ\". (^٥)\n_________\n(^١) العَنْقَزِي: -بفتح المهملة والقاف، بينهما النون الساكنة، وبالزَّاي-: نسبةً إلى العَنْقَزِ، كانَ يَبيعُه أو كان يزرَعُه فَنُسب إليه، والعَنْقَزُ: المَرْزَنْجُوش، ولا يكون في بلاد العرب، وقيل: الرَّيحان، والعَنْقَزُ: أصلُ القصَبِ الغَضِّ.\nانظر: الأنساب للسمعاني (٤/ ٢٥٣ - ٢٥٤)، تقريب التهذيب (ت ٥٧٤٦)، لسان العرب (٩/ ٤٢٥).\n(^٢) هو: محمد بن إدريس بن عمر أبو بكر المكِّي، ت / ٢٦٧ هـ.\nوثقه الحافظ ابن حبان فقال: \"مستقيمُ الأمر في الحديث\"، وقال فيه ابن أبي حاتم: \"صدوق\".\nانظر: الجرح والتعديل (٤/ ٢٠٧)، الثقات (٩/ ١٣٨)، فتح الباب في الكنى والألقاب (ص ١١١)، تاريخ مولد العلماء ووفياتهم لابن زبر (٢/ ٥٨٤)، تاريخ الإسلام للذهبي (٢٠/ ٤٣٦).\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق.\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"موسى\" والتصويب من إتحاف المهرة (١٤/ ٥٢٣، ح ١٨١٤٣) والمصادر التي أخرجت الحديث.\n(^٥) انظر تخريج الحديث السابق ح / ٤١٥٨.\nمن فوائد الاستخراج: بيان أنَّ \"أبا صالح\" هو السَّمَّان، بينما جاء لدى مسلم بكُنيته فقط، وانظر من فوائد الاستخراج في الحديث السابق.","vol":"10","page":321},{"text":"<span data-type='title' id=toc-639>باب ذكرِ دُعاء النَّبيّ ﷺ لِلْمدينَةِ وأهلِها وصاعها ومُدِّها </span>(^١)\n_________\n(^١) المُدّ: رُبعُ الصَّاع، وسبق أن فصَّلت في الصَّاع النَبَويٍّ في ح/٣٦٣١.\nانظر: النِّهاية في غَريبِ الحَديثِ (٤/ ٣٠٨).","vol":"10","page":323},{"text":"٤١٦٠ - حدَّثنا الصغاني، حدَّثنا عفان بن مسلم، حدَّثنا وُهَيب (^١)، حدَّثنا عَمرو بن يحيى، عن عبَّادِ بن تَمِيمٍ، عن عبد الله بن زَيدٍ، عَنْ رسول الله ﷺ أنه قال: \"إنَّ إبراهيمَ حَرَّمَ مكةَ ودعَا لَهَا، وحَرَّمْتُ المَدِينَةَ كَمَا حَرَّمَ إبْرَاهِيمُ مَكَّةَ، وَدَعَوْتُ لهاَ في مُدِّهَا وَصَاعِهَا بِمِثْلِ مَا دَعَا إِبْرَاهِيمُ (لِمَكَّةَ) (^٢) \". (^٣)\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ما بين القوسين تصحَّف في نُسخة (م) إلى \"بمكة\" والتصويب من المصادر الحديثية التي أخرجت الحديث، ومن الأحاديث الأخرى في الباب، وسِياق الحديث يقتضى هذا التصويب أيضا.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النَّبي ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩١، ح ٤٥٥) عن إسحاق بن إبراهيم الحَنْظَلِيِّ، عن المغيرة المخزومِيِّ، عن وهيب به، مُحيلا متن حديثه على حديث الدَّرَاوَردِيّ عن عمرو بن يحيى المازِنيّ قبله، وقال: \"أمَّا حديث وُهيبٍ فكرِواية الدَّراوردِيّ \"بمثْلَي ما دعا به إبراهيم\" بالتثنية: \"مِثلَي\"، وأخرجه البخاريُّ في كتاب البيوع -باب بركَة صاعِ النبيِّ ﷺ ومُدِّه (ص ٣٤٢، ح ٢١٢٩) عن موسى بن إسماعيل، وأخرجه الإمام أحمد في مسنده (٤/ ٤٠) عن عفَّان، وأخرجه =\n⦗٣٢٤⦘ = الطحاوي في شرح معاني الآثار (٤/ ١٩٢) عن عليِّ بن مَعبدٍ، عن أحمد بن إسحاق الحَضْرَميِّ، ثلاثتُهم عن وُهَيبٍ به، ولفظُهم: \"بِمثْلِ ماَ دعَا بِهِ إبراهيمُ\"، بالإفراد: \"مِثل\"، مِمَّا يَدُلُّ على اختلاف الرُّواة على وُهيب في لفظ الحديث، ولفظُ الجَماعة أصحُّ، ولذا أخرجه أبو عوانة، ويشهدُ لِصِحَّته رواية عمرو بن يحيى المازني عن عبَّاد بن تميم، كما في الحديث التالي.\nمن فوائد الاستخراج:\n• تصريح وهيب بالتحديث، بينما عنعن لدى مسلم.\n• فيه بيانٌ للمتن المُحال به على من آخر.\n• إخراج المصنِّف اللَّفظَ الأصحَّ عن وُهيب.","vol":"10","page":323},{"text":"٤١٦١ - حدَّثنا أبو أمية، حدَّثنا خَالِد بن مَخْلَدٍ القَطَوَانِيُّ (^١)، قال: حدَّثَني سُليمان بن بلالٍ، قال: حدَّثَني عمرو بن يحيى المَازنيِّ، عن عبَّاد بن تَمِيْمٍ، عن عبد الله بن زَيْدٍ قال: قال رسول الله ﷺ: \"إنَّ إبراهِيمَ حَرَّمَ مَكَّةَ ودَعا لأهْلِها، وإنِّي حَرَّمْتُ المَدِيْنَةَ كَمَا حَرَّمَ إبْرَاهِيْمُ مَكَّةَ، وَإنّي دَعَوْتُ في صَاعِهَا وَمُدِّهَا مِثْلَ مَا دَعَا إِبْرَاهِيمُ لأِهلِ مَكَّةَ\" (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلمٌ في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النَّبيّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩١، ح ٤٥٥) عن أبي بكر بن أبي شيبة، عن خالد بن مخلد، عن سُليمان بن بلال، وعن أبي كامل الجحدري، عن عبد العزيز بن المُختار، كلاهما عن عمرو بن يحيى المازنيِّ به، مُحِيلًا متن حديثهما على حديث الدَّرَاوَردِيِّ عن عمرو بن يحيى المازِني قبلَه، وقال: \"وأمَّا =\n⦗٣٢٥⦘ = سُليمان بن بلالٍ وعبد العزيز بن المُختار ففي روايتهما \"مثل ما دعا به إبراهيم\"، وانظر تخريج الحديثِ السَّابق.\nمن فوائد الاستخراج:\n• تصريح سُليمان بن بلالٍ بالتحديث، بينما عنعن لدى مسلم.\n• فيه بيانٌ للمتن المُحال به على متن آخر.","vol":"10","page":324},{"text":"٤١٦٢ - حدَّثنا ابن أبي مسرة، حدَّثنا القعنبي، حدَّثنا عبد العزيز ابن محمد (^١)، عن عمرو بن يحيى، عن عبَّادِ بن تَمِيمٍ، عن عبد الله بن زَيدٍ، عنْ رسول الله ﷺ أنَّه قال: \"إنَّ إبراهِيمَ حَرَّمَ مَكَّةَ ودَعا لأهْلِها، وإنِّي حَرَّمْتُ المَديْنَةَ كَمَا حَرَّمَ إبراهِيمُ مَكَّةَ، وإنِّي أُحَرِّمُ ما بَينَ لَابَتَيْهَا (^٢) \" يعني المَدِينَةَ. (^٣)\n_________\n(^١) الدَّرَاوَرْدي، وهو موضع الالتقاء مع مسلم.\n(^٢) اللَّابَةُ: الأرضُ الَّتِي قَدْ ألبَسَتْها حجارةٌ سودٌ.\nانظر: غريب الحديث لابن الجوزي (٢/ ٣٣٣).\n(^٣) أخرجه مسلمٌ في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النَّبيِّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَجمها (٢/ ٩٩١، ح ٤٥٤) عن قُتيبة بن سعيد، عن عبد العزيز الدَّراوَردي، عن عمرو بن يحيى المازنيِّ به، ولكن زاد: \"وإنّيَ دعوتُ في صاعِها ومدِّها بمثليْ ما دعا به إبراهيم لأهلِ مكَّة\"، وليس في لفظِه عند مسلم قوله: \"وإنِّي أُحرِّمُ ما بَينَ لَابَتَيْهَا، يعني المدينة\"، ولم أقِف على أحدٍ تابعَ الدَّراوَردِيَّ عن عمرو بن يحيى المازِنيِّ على هذه الزِّيادة التي جاءت عنه من طريق القعنبي، ولم تأت عند مسلم من طريق قُتيبة بن سعيد، ولعَلَّ الدَّرَاوردي دخلَ عليه =\n⦗٣٢٦⦘ = حديثٌ في حديثٍ، وانتقى الإمام مسلم أصحَّ ما رُوِي عنهُ في هذا الحديث، فقد روى الدَّراورديُّ أيضًا حديثَ رافع بن خَديجٍ ﵁ المخرَّج في الصِّحاح من طُرق مختلفة وفيه: \"إن إبراهيم حرَّم مكَّة، واني أحرّم ما بين لابتَيها، يريدُ المدينة\"، رواه الطَّبرانِيُّ أيضًا في المُعجم الكبير (٤/ ٢٥٨) عنْ أبي حُصين القاضِي، عن يحيى الحمانِي، عن عبد العزيز بن محمد الدَّرَاوَرْدِي عن يزيد بن الهَاد عن أبي بكر بن محمد ابن عمرو بن حزم، عن عبد الله بن عمرو بن عثمان، عن رافع بن خديج عن النّبيِّ ﷺ به، والدَّراورديُّ ضعَّفه الأئمة وتكلَّموا في حفظه. انظر ترجمته في (ح / ٣٥٥١).","vol":"10","page":325},{"text":"٤١٦٣ - حدَّثنا أبو أمية، حدَّثنا عبيد الله بن موسى (^١)، حدَّثنا شَيْبَانُ (^٢)، عن يحيى بن أبي كثير، عن أبي سعيد [مولى] (^٣) (المَهْرِيِّ) (^٤) أنَّ أبا سعيد الخُدْرِيَّ حدَّثَهُ أنَّ رسول الله ﷺ قال: \"اللَّهُمَّ بَارِكْ لنا في مُدِّنَا، وَبَارِكْ لَنَا في صَاعِنَا، واجْعَلْ مَعَ البَرَكَةِ بَرَكَتَيْنِ\" (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) ابن عبد الرحمن.\n(^٣) ما بين المعقوفين سقَطَ من نُسخة (م) واستدركتُه من إتحافِ المَهرة (٥/ ٤٧٤، ح ٥٨٠٠) ومصادر ترجمَتِه.\nانظر: تهذيب التهذيب (١٢/ ١١١)، تقريب التهذيب (ت ٩٤٥٣).\n(^٤) ما بين القوسين تصحَّف في نسخة (م) إلى \"المهدي\" والتصويبُ من إتحاف المهرة، ومصادر ترجمته.\n(^٥) أخرجه مسلم في كتاب الحج -باب التَّرغيب في سُكنى المدينَةِ، والصَّبر على لأوائها (٢/ ١٠٠٢، ح ٤٧٦) عن أبي بكر بن أبي شيبة، عن عبيد الله بن موسى به، محيلًا متن حديثه على حديث عليِّ بن المباركِ، عن يحيى بن أبي كثير قبلَه، وقال: \"بمثله\". =\n⦗٣٢٧⦘ = من فوائد الاستخراج:\n• فيه بيان للمتن المحال به على متن آخر.\n• التقاء المصنف مع مسلم في شيخ شيخه، مع تساوي عدد رجال الإسنادين، وهذا \"بدلٌ\" و\"مساواة\".","vol":"10","page":326},{"text":"٤١٦٤ - أخبرنا يونس بن عبد الأعلى، حدَّثنا ابن وهب، أنَّ مالكًا (^١) أخبره، ح.\nوحدَّثنا التِّرمذِيُّ (^٢)، وأبو داود السِّجْزِيُّ (^٣)، قالا: حَدَّثنا القعنبي، عن مَالكٍ، عن إسحاق بن عبد (الله) [بن] أبي طلحة (^٤)، عن أنسِ بن مالك، أن النَّبِيّ ﷺ قال: \"اللَّهُمَّ بَارِكْ لَهُم في مِكيالِهِم، وَبَارِكْ لَهُم في صَاعِهِم وَمُدِّهِم\" يعنِي المَدِيْنَة (^٥).\n_________\n(^١) موضع الالتقاء مع مسلم في الإسنادين، والحديث في موطئه (٤/ ٢٤٩ - ٢٥٠، ح ١٧٤٥) من طريق يحيى بن يحيى اللَّيثي وغيره عنه بهذا الإسناد.\n(^٢) محمد بن إسماعيل بن يوسف، أبو إسماعيل السُّلَميّ.\n(^٣) لم أقف على الحديث في سُنَنِه.\n(^٤) تصحَّف ما بين القوسين إلى \"الليث\"، وسقط ما بين المعقوفين في نسخة (م)، والتصويب والاستدراك من إتحاف المهرة (١/ ٤١٢، ح ٣٣١) ومصادر ترجمَته.\nالتقريب (ت ٤١٤).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النبيِّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩٤، ح ٤٦٥) عن قُتَيبة، =\n⦗٣٢٨⦘ = وأخرجه البُخاريُّ في كتاب البُيوع -باب بركة صالح النّبي ﷺ ومُدِّه (ص ٣٤٢، ح ٢١٣٠)، وفي كتاب الاعتصام بالكتاب والسنَّة -باب ما ذكر النَّبيِّ ﷺ وحضَّ على اتفاق أهل العلم … (ص ١٢٦١، ح ٧٣٣١) عن القَعْنبيِّ، وفي كتاب كفَّارات الأيمان -باب صالح المدينة، ومُدِّ النبيِّ ﷺ وبركتِه … (ص ١١٥٩، ح ٦٧١٤) عن عبد الله بن يُوسف، ثلاثتُهم عن مالك به.\nمن فوائد الاستخراج: راويه عن مالك عند المصنِّف هو \"القعنَبيُّ\"، وهو من أثْبَتِ أصحابِ مالكٍ عن مالكٍ، ومُقَدَّم فيه على يحيى النَّيسابوري راوي الحديث عن مالك عند مسلم.\nانظر: أقوالَ الأئمة في القعنبي في فوائد استِخراج ح / ٣٥٤٨.","vol":"10","page":327},{"text":"٤١٦٥ - حدَّثنا محمد بن عُزَيزٍ الأيْليُّ، قال: حدَّثَني سَلامَةُ (^١)، عن عُقيل (^٢)، عن ابن شِهابٍ قال: أخبرني أنس بن مالك، أن (النبي) (^٣) ﷺ قال: \"اللَّهُمَّ اجْعَلْ بِالمَدِينةِ ضِعْفَي ما بِمَكَّةَ مِنَ البَركَةِ\" (^٤).\n_________\n(^١) هو: سلامة بن رَوْح بن خَالد بن عُقَيْل بن خَالِد القرشي الأُمَوِي.\n(^٢) ابن خالد الأيليُّ.\n(^٣) كتب الناسخ (م) لفظة \"رسول\" ثم ضرب عليها، وكتب قبالتها في الهامش الأيسر لفظة: \"النبي\".\n(^٤) انظر تخريج الحديث التَّالي.","vol":"10","page":328},{"text":"٤١٦٦ - حدَّثنا أبو الحسن المَيْمُوني (^١)، وأبو يُوسُف الفارِسِيُّ (^٢)،\n⦗٣٢٩⦘ قالا: حدَّثنا أحمد بن شَبِيْبٍ (^٣)، حدَّثنا أبي (^٤)، عن يُونُس (^٥) قال: وقال ابن شهاب: حدَّثَني أنسٌ بن مالِكٍ، أنَّه سمَعَ رسول الله ﷺ يقولُ: \"اللَّهُمَّ اجْعَلْ فِيهَا ضِعْفَيْ مَا بِمَكَّةَ مِنَ البَرَكَةِ\" (^٦).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) هو الإمام يعقوب بن سفيان الفَسَوي، صاحب المعرفة والتأريخ.\n(^٣) هو الحَبَطِيُّ أبو عبد الله البصري.\n(^٤) هو: شَبِيب بن سعيد التميمي الحَبَطِيّ البصري، أبو سعيد.\n(^٥) ابن يزيد الأيليّ، موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النَّبيّ ﷺ فيها بِالبَركةِ … (٢/ ٩٩٤، ح ٤٦٦) عن زهير بن حرب، وإبراهيم بن محمد السَّاميُّ، وأخرجه البُخاري في كتاب فضائل المدينة -باب المدينة تنفي الخبَث (ص ٣٠٣، ح ١٨٨٥) عن عبد الله بن محمد، ثلاثتهم عن وَهبِ بن جَرير به.\nولم يذكر الحافظ ابن حجر هذا الحديث في إتحاف المهرة (٢/ ٣٠٥، ح ١٧٦٧)، ولكن ذكر (٢/ ٣٢٤، ح ١٨٠٣) إسناد هذا الحديث والحديثين قبله في الباب تحت حديث آخر: \"حديث: اللهم بارك لهم في مكيالهم … \" الحديث، عه في الحج: عن الميموني وأبي يوسف الفارسي، قالا: ثنا أحمد بن شبيب، ثنا أبي، وعن يونس، عن ابن وهب، كلاهما عن يونس، وعن محمد بن عُزيز، عن سلامة، عن عقيل، كلاهما عنه به\" أي عن ابن شهاب به، فلعل الحافظ ابن حجر يعتبر الأحاديث الثلاثة (ح /٤١٦٤، ٤١٦٥، ٤١٦٦) حديثا واحدا قطّعه الحافظ أبو عوانة ﵀.","vol":"10","page":328},{"text":"٤١٦٧ - حدَّثنا أحمد بن عبد الرحمن (^١)، حدَّثنا عَمِّي (^٢)، قال:\n⦗٣٣٠⦘ حدَّثَني يُونُس (^٣)، عن (ابن شهاب)، بِإسنَادِه (^٤).\n_________\n(^١) ابن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) ابن يزيد الأيليِّ، وهو موضع الالتقاء مع مسلم، انظر تخريج الحديث السَّابق.\n(^٤) جاء في النُّسخة الخطّيَّة (م) \"إبراهيم\" بدلَ \"ابن شهاب\"، وأرى -والله أعلم- أن كتابةَ كلمة \"إبراهيم\" سهو منَ النَّاسخ، لأنَّ هذا الاسم \"إبراهيم\" لم يذكر في سائر أحاديث الباب، ولا يظهر حصولُ أيِّ سقطٍ في البابِ حتَى يكون قوله: \"بإسناده\" في موضعه، كما أنِّي لم أقف على أيِّ رَبطٍ لهذا الاسم بهذا الإسناد في مصادر أخرى، والصَّحيحُ أنَّ عبد الله بن وهب، يروي الحديث عن يونس بن يزيد الأيليِّ، عن ابن شهابٍ عن أنس ﵁، وهذا الإسناد يتكرر كثيرا عند أبي عوانة في أحاديث كثيرة، كما يدل على ذلك أيضا ما أخرجه أبو يعلى في مسنده (٦/ ٢٧٤) عن أبي بكر بن زنجويه، عن عُثمان بن صالح، عن ابن وهب عن يونُس عن ابن شهاب عن أنس بن مالك أنَّه سمَع النبَّيِّ ﷺ يقولُ وهو بالمدينة: \"اللَهُمَّ اجعلْ فِيهَا ضِعْفَي مَا بِمَكَّةَ مِنَ البَركةِ\"، قال محقِّق المُسند حسين سليم أسد: \"إسناده صحيح\"، ولم يذكر ابن حجر في الإتحاف إسناد حديث الباب ضمن الأسانيد الأخرى التي ذكرتها في الحديث السابق.","vol":"10","page":329},{"text":"<span data-type='title' id=toc-640>بابُ ذكْرِ الخبَرِ المُبَيِّنِ أن المَديْنَةَ حَرامٌ آمِن</span>","vol":"10","page":331},{"text":"٤١٦٨ - حدَّثنا علِيُّ بن سَهْلٍ الرَّمْلِيُّ، والصَّاغَانِيُّ، قالا: حدَّثنا عَفَّان، حدَّثنا عبد الواحد (^١)، ح.\nوحدَّثنا إسماعيل القاضي، حدَّثنا عبد الله بن عبد الوَهَّابِ الحَجبيُّ (^٢)،\nحدَّثنا عبد الواحد، حدَّثنا سُليمان الشَّيْبَانِيُّ (^٣)، ح.\nوحدَّثنا يزيد بن سنان، حدَّثنا (أبو) كامِلٍ (^٤)، حدَّثنا عبد الواحد بن زِيادٍ، ح.\nوحدَّثنا إبراهيمُ بن خُرَّزَاذٍ، حدَّثنا عبد الواحد بن زِيادٍ، حَدَّثنا سُليمانُ الشَّيْبَانيُّ حدَّثنا (يُسَيْرُ) بن عَمرٍو (^٥)، عن سَهْلِ بن حُنَيْفٍ قال: سمعتُ النَّبِيّ ﷺ وأهْوَى بِيَدِهِ إلَى المَدينةِ: \"إنَّها حَرَمٌ آمِنٌ\" (^٦).\n_________\n(^١) ابن زياد أبو بِشر، العَبدي، البصري.\n(^٢) أبو محمد، الحَجَبي -بفتح المهملة والجيم ثمَّ موحّدة- البصري.\n(^٣) موضع الالتقاء مع مسلم في الأسانيد الأربعة، وهو: سُليمان بن أبي سُليمان الشَّيباني، أبو إسحاق الكوفي، ت / في حدود ١٤٠ هـ.\n(^٤) فُضيل بن حُسين بن طلحة الجَحْدَرِيّ، وتصحَّف ما بين القوسين إلى \"التو\" والتصويب من إتحاف المهرة (٦/ ٨٨ / ح ٦١٧٢) ومصادر ترجمة الراوي.\n(^٥) تصحَّف ما بين القوسين إلى \"بشر\" والتصويبُ من إتحاف المهرة (٦/ ٨٨، ح ٦١٧٢) ومصادر ترجمة الراوي.\n(^٦) أخرجه مسلم في كتاب الحجِّ -باب الترغيب في سُكنى المدينة، والصَّبر على لأوائها =\n⦗٣٣٢⦘ = (٢/ ١٠٠٣، ح ٤٧٩) عن أبي بكر بن أبي شيبة، عن علي بن مُسهرٍ، عن الشَّيبانِيِّ به، وأخرجه الطحاوي في شرح معاني الآثار (٤/ ١٩٢) عن إبراهيم بن مرزوق عن عفَّان به.\nمن فوائد الاستخراج:\n• تقييد \"الشَّيباني\" بأنَّه سُليمان، بينما جاء لدى مسلم بنسبته فقط.\n• تصريح سليمان الشَّيباني بالتحديث، بينما عنعن لدى مسلم.","vol":"10","page":331},{"text":"٤١٦٩ - وحدَّثنا محمد بن عبد الملك الواسطي، حدَّثنا يزيد ابن هارون، أخبرنا العَوَّامُ (^١)، حدَّثنا أبو إسْحَاقَ الشَّيْبَانِيُّ (^٢)، عن (يُسَيْرِ) (^٣) ابن عَمرو، عن سَهْلِ بن حُنَيْفٍ قالَ: قالَ رسول الله ﷺ وَسُئِلَ عَنِ المَدِيْنَةِ فقالَ: \"حَرَمًا آمِنًا\" (^٤).\n⦗٣٣٣⦘ ورواه عيسى بن أحمد (^٥)، عن يَزِيدَ، فقال: \"حَرَامٌ آمنًا\".\n_________\n(^١) هو العوام بن حَوشَب بن يزيد الشَّيباني، أبو عِيسى الواسِطي، ثقة ثبت فاضل، ت / ١٤٨ هـ. التقريب (ت ٥٨٦٣).\n(^٢) موضِعُ الالتقاء مع مسلم، انظر تخريج الحديث السابق.\n(^٣) تصحَّف في نسخة (م) إلى \"بشر\" والتصويبُ من الإتحاف (٦/ ٨٨، ح ٦١٧٢) ومصادر ترجمة الراوي.\n(^٤) أخرجه الإمام أحمد في مُسنده (٣/ ٨٢١) وابن أبي شيبة في مُسنده أيضا (١/ ٦٦) والطبراني من طريقه في المعجم الكبير (٦/ ٩٢) عن يزيد بن هارون عن العوَّام ابن حَوْشَب به، وانظر تخريج الحديث السابق.\nمن فوائد الاستخراج: ذكرُ كُنية الشَّيباني، وجاء عند مسلم بِنِسبته من غير كُنْية.\n(^٥) من شُيوخ المصنِّف تقدَّمت ترجمتُه، لم أقف على طريقه في غير مسند أبي عوانة، ولعلَّ المصنِّفَ أبا عوانة سمع منه الحديث في مجلِس المذاكرة فلم يرَ الإتيان بصيغة التحديث أو الإخبار، أما لفظُ الحديث: \"حرام آمنًا\" فجاء عند الإمام أحمد في مسنده (٣/ ٤٨٦) بإسناد صحيح عن يزيد بن هارون، عن العوَّام بن حوشب به، وعزاه إليه ابن حجرٍ في إتحاف المهرة أيضًا (٦/ ٨٨، ح ٦١٧٢).","vol":"10","page":332},{"text":"٤١٧٠ - حدَّثنا يزيد بن سنان حدَّثنا الحَسَنُ بن عُمر (^١) حدَّثنا جَريرُ ابن عبد الحَميدِ عن أبي عُمَرَ الشَّيْبَانِي (^٢)، عنْ (يُسَيْرِ) (^٣) بن عَمرو، قال: سألتُ سَهلَ بن حُنَيفٍ قُلتُ: سَمِعتُ رسول الله ﷺ، يَقُولُ في المَدِينَةِ شَيْئًا؟ قال: سَمِعْتُه يقُولُ: \"إنّها حَرَمٌ آمِن إنّها حَرَمٌ\" (^٤).\n_________\n(^١) ابن شَقِيق بن أسماءَ الجَرْمي.\n(^٢) هو: سُليمان بن أبي سُليمان أبو إسحاق الشيباني، الكوفي، مرَّ في الحديثين الماضيين، ولعلَّ \"أبا عمر\" كنية ثانيةً له، وهو موضع الالتقاء مع مسلم، انظر تخريج الحديث السابق.\nانظر: إتحاف المهرة (٦/ ٨٨، ح ٦١٧٢).\n(^٣) تصحَّف في نسخة (م) إلى \"بشر\" والتصويبُ من إتحاف المهرة (٦/ ٨٨، ح ٦١٧٢) ومصادر ترجمة الراوي.\n(^٤) أخرجه المحامليُّ في أماليه (ص ٢٥٦) عن الحُسين بن عليِّ الصُّدائي، عن يوسف ابن موسى، وأخرجه الطَّبراني في الكبير (٦/ ٩٢) عن الحسين بن إسحاق التَّسْتُرِيِّ، عن عثمان بن أبي شيبة، كلاهما عن جَرِيْرٍ، عن أبي إسحاق الشَّيباني به، وانظر تخريج الحديث السَّابق.","vol":"10","page":333},{"text":"٤١٧١ - حدَّثنا عبد الرحمن (^١)، حدَّثنا مَالك ابن سُعَيْرٍ (^٢)، حدَّثنا الأعمش (^٣)، عن أبي صَالِحٍ، عن أبِي هُريرة قال: قال رسول الله ﷺ: \"المَدينَةُ حَرَمٌ ما بَينَ لَابَتَيْهَا\" (^٤) مِثلَ حديثِ إبراهيم التَّيمِيِّ (^٥)،\n⦗٣٣٥⦘ عن أبِيه (^٦).\n_________\n(^١) هو: عبد الرحمن بن الحكم العَبْدِيِّ، أبو محمد النَّيسابُورِيِّ.\n(^٢) مالك بن سُعَير بن الخِمْس -بكسر المعجمة وسكون الميم بعدها مهملة- التميمي الكُوفي.\n(^٣) موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحجَّ -باب باب فَضلِ المدينة ودُعاء النَّبيّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩٩، ح ٤٦٩، ٤٧٠) عن أبي بكر بن أبي شَيْبَةَ، عن حُسين بن عليِّ الجُعْفِيِّ، عن زائدة، وعن أبي بكر بن النَّضر بن أبي النَّضر، عن أبي النَّضر، عن عبيد الله الأشجعي، عن سُفيان بن عُيينة، كلاهما (فرَّقهما) عن الأعمش به، وليس في لفظِ مُسلِم ذكرُ اللَّابَتَين.\n(^٥) حديث إبراهيم التَّيمي متفق عليه، أخرجه مسلم في كتاب الحج -باب فَضلِ المدينة ودُعاء النبيّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩٤، ح ٤٦٧، ٤٦٨، ٤٦٩) عن أبي بكر بن أبي شيبة، وزهير ابن حرب، وأبي كريب، جميعا عن أبي معاوية، وعن عليِّ بن حُجر السعدي عن عليِّ بن مسهر، وعن أبي سعيد الأشجِّ، عن وكيع، وعن عبد الله بن عمر القواريري ومحمد بن أبي بكر المقدِّميِّ، كلاهما عن عبد الرحمن بن مهدي عن سُفيان الثوري، وأخرجه البُخاري في كتاب فضائل المدينة -باب حرم المدينة (ص ٣٠١، ح ١٨٧٠)، عن محمد بن بشَّار، عن عبد الرحمن، عن سفيان، وفي كتاب الاعتصام =\n⦗٣٣٥⦘ = بالكتاب والسنة -باب ما يكره من التَّعمُّق والتنازُع في العلم والغُلُوِّ في الدين والبدع (ص ١٢٥٥، ح ٧٣٠٠) عن عمر بن حفص بن غياث، عن أبيه، خمستُهم عن الأعمش عن إبراهيم بن يزيد بن شريك التيمي، عن أبيه عن عليِّ بن أبي طالب ﵁، ولفظ حديث مسلم من طريق أبي كريب: \"المَدينَةُ حَرمٌ مَا بَينَ عَيرٍ إِلَى ثَوْرٍ فمَنْ أَحدَثَ فِيهَا حَدَثًا أو آوَى مُحدِثًا فعَلَيهِ لَعنةُ الله والمَلَائِكَةِ والنَّاسِ أجْمَعينَ لا يقبَلُ الله منهُ يومَ القِيَامةِ صَرْفًا وَلا عَدْلًا وَذِمّةُ المُسلِمِينَ واحِدَة يَسعَى بها أَدناهُم ومَن ادّعَى إلَى غَيرِ أبِيهِ أَو انتَمَى إلَى غَيرِ موَالِيهِ فعَلَيهِ لَعنَةُ الله وَالمَلائِكَة والنَّاسِ أَجمَعِينَ لا يَقبَلُ الله مِنهُ يَومَ القِيامَةِ صَرفًا وَلا عَدْلًا\".\n(^٦) يظهرُ من كلام المصنِّف أنَّه أخرج حديث إبراهيم التيمي عن أبيه في هذا الباب ولذا أحال عليه لفظ مالك بن سُعير عن الأعمش عن أبي صالح عن أبي هريرة ﵁، ومع أنَّ الظاهر عدم السقط في هذا الموضِع، إلَّا أنَّه سقط وجه لوحة على الأقل قبل حديث مالك بن سُعير هذا، وكان فيه طُرق مختلفة لحديث الأعمش عن أبي صالح عن أبي هُريرة، وطرقٌ متعددة لحديث الأعمش عن إبراهيم التيمي عن أبيه، الذي أحال عليه أبو عوانة بعضَ لفظِ حديث مالك بن سُعير فقال: \"بمثل إبراهيم التيمي عن أبيه\".\nوحديثُ التَّيميّ رواه إبراهيم التّيمِيِّ عن أبيه يزيد بن شريك التَّيميِّ عن علي ابن أبي طالب ﷺ متَّفق عليه كما سبق، وقد وقفتُ على كلِّ طرُقه السَّاقطة من النُّسخة الخطِّيَّة في إتحاف المهرة (١١/ ٦٦٣، ح ١٤٨٣٢، و١٤/ ٥٢٦، ح ١٨١٤٩) حيثُ عزاها إلى أبي عوانة وأنَّه أخرجها في كتاب الحج، وسأذكر تلك الطُّرق محاولا الوُقوف على متون الطُّرق الي يمُكِن الوُقوف عليها: =\n⦗٣٣٦⦘ = أولا: حديث إبراهيم التَّيْمِيِّ، عن أبيه يزيد بن شريك التيمي، عن علي ابن أبي طالب ﵁ \"المدينةُ حَرَمٌ ما بينَ عَيرٍ إلى ثَوْرٍ\":\nقال الحافظ ابن حجر: \"عه فيه -أي في الحجِّ- عن علي بن حرب وأحمد ابن عبد الجبار، كلاهما عن أبي معاوية، وعن الحسن بن علي بن عفان، ثنا ابن نُميرٍ، وعن أبي أمية، ثنا يعلى، وعن أبي داود وإسماعيل القاضي، عن محمد بن كثير، وعن أبي عمرو السُّوسِيِّ، ثنا أبو حُذيفة كلاهما عن سفيان، وعن عبد الرحمن بن بشر، عن مالك بن سُعير، وعن محمد بن علي بن ميمون، عن عبد الله بن جعفر، عن عبيد الله بن عمرو، عن زيد بن أبي أُنَيْسَةَ، كلُّهم عن الأعمش به -أي عن إبراهيم التيمي عن أبيه عن علي بن أبي طالب-، وسياق مالك بن سُعير وابن نُمير أتمُّها\" قلتُ: حديث إبراهيم التَّيميِّ بطُرقِه هذه (غيرَ طريقي أحمد بن عبد الجبَّار وأبي حُذيفة) أخرجَها أبو عوانة في موضع آخر من كتابه أيضا، أخرجها في كتاب العتق -باب بيان حظر بيع الولاء وهبته وحظر موالاة مولى مسلم، وموالي قوم بغير إذنهم والتشديد فيه (انظر: ح/ ٥٢٤٩، ٥٢٥٠، ٥٢٥١، ٥٢٥٢، ٥٢٥٣ - الجزء الذي حقَّقه الدكتور عبد الكريم آل غُضَيَّة من المستخرج) فروى عن الحسن ابن عفان، عن عبد الله بن نمير، عن الأعمش عن إبراهيم التيمي، عن أبيه، قال: خطبنا عليٌّ وعليه سيفٌ فيه صحيفة معلّقة فقال: والله ما عندنا كتابٌ نقرؤه عليكم إلَّا كتاب الله وما في هذه الصَّحيفة، قال: فأخرجَها فإذا فيها أسنان الإبل، وإذا فيه \"المدينة حرمٌ ما بين عَيْرٍ إلى ثَوْرٍ فمن أحدثَ فيها حدثًا فعليهِ لعنةُ الله والملائكةِ والنَّاسِ أجمعين لا يُقْبل منه صَرْفٌ ولا عدلٌ\".\nثانيا: حديث الأعمش عن أبي صالح عن أبي هريرة:\nقال الحافظ ابن حجر في الإتحاف (١٤/ ٥٢٦، ح ١٨١٤٩): \"حديث: \"المدينة حرم ما بين لابتيها … \" الحديث، مثل حديث عليِّ، عه فيه -أي في الحجِّ- =\n⦗٣٣٧⦘ = وعن أبي الأزهر وأبي بكر بن شاذان، قالا: حدَّثنا معاوية بن عمرو، حدَّثنا زائدة، وعن محمد بن علي بن ميمون، حدَّثنا عبد الله بن جَعْفَر، عن عبيد الله بن عمرو، عن زيد بن أبي أنيسة، وعن العطاردي، عن أبي معاوية. وعن أبي بكر أحمد ابن محمد بن صدقة، عن ابن أبي النَّضر، عن أبي النَّضر، عن الأشْجعي، عن سُفيان، كلُّهم عن الأعمش به\".\nقلتُ: أخرج أبو عوانة من هذه الطُّرق طريقَ أبي الأزهر وأبي بكر محمد ابن شاذان في كتاب العتق -باب بيان حظر بيع الولاء وهبته وحظر موالاة مولى مسلم، وموالي قوم بغير إذنهم والتشديد فيه (انظر: ح / ٥٢٥٤ - الجزء الذي حقَّقه الدكتور عبد الكريم آل غُضَيَّة من المستخرج) كلاهما عن معاوية بن عمرو، عن زائدة ابن قُدامة، عن سُليمان، عن أبي صالح، عن أبي هريرة، عن النَّبيّ ﷺ قال: \"من تولَّى قومًا بغير إذن مواليه فعليه لعنةُ الله والملائِكة والنَّاسِ أجمعين، لا يقبل منه يوم القيامة عدلٌ ولا صرفٌ، والمدينة حَرَمٌ، فمن أحدث فيها حدثًا أو آوى محدثًا فعليه لعنة الله والملائكة والناس أجمعين، لا يقبلُ منه يوم القيامة صَرْفٌ ولا عَدْلٌ، وَذِمَّةُ الُمسلمين واحِدةٌ يسعَى بها أدنَاهُم، فَمَنْ أَخْفَرَ مُسلِمًا فعليهِ لَعْنَةُ الله والمَلائِكةِ والنَّاسِ أجمعين، لَا يَقْبَلُ الله مِنْهُ يومَ القِيَامَةِ عدلًا ولا صرفًا\".","vol":"10","page":334},{"text":"<span data-type='title' id=toc-641>بابُ بيانِ حَظْرِ إهْرَاق الدَّم بِالمدينَةِ وحَمْلِ السِّلاح فِيها لِلْقِتَالِ، وقَطعِ أشجارِها، وإباحَةِ قَطْعِها لِلْعَلَف</span>","vol":"10","page":337},{"text":"٤١٧٢ - حدَّثنا محمد بن إسحاق الصغاني، حدَّثنا حَمَّادُ بن إسماعِيل ابن عُليَّة (^١)، حدَّثنا أبِي (^٢)، عَنْ (وُهَيب) (^٣)، عنْ يحيى بن أبِي إسْحَاقَ أنَّه\n⦗٣٣٨⦘ حَدَّثَ، عن أبِي سعِيدٍ مَولَى المَهْرِيِّ، أنَّه أصابَهم بِالمدينةِ جَهْدٌ (^٤) وأنَّه أتَى أبا سَعِيدٍ الخُدْرِيِّ فقالَ لةُ: إنِّي كَثِيرُ العِيَالِ، وقَدْ أصابَنَا شِدَّة، فأرَدْتُ أنْ أنفلَ عِيَالي إلى بعضِ الرِّيفِ (^٥)، فقالَ له أبو سعِيدٍ: لا تَفْعَلْ، الْزَمْ المَدِينةَ، فإنا خَرجْنا معَ رسول الله ﷺ، أطنُّ أنَّه قال: حَتَّى قَدِمْنَا عُسْفَانَ، فأقامَ بِهَا لَياليَ فقال النَّاسُ: واللهِ ما نَحْنُ هَاهنَا في شَيءٍ، وإنَّ عِيَالِنَا لَخلُوفٌ (^٦) ومَا نأمَنُ عَلَيهِم، فَبَلَغَ ذلِكَ رسول الله ﷺ فقال: \"مَا هذا الَّذِي بَلَغَنِي مِنْ حَدِيثِكم\" ما أدْرِي كيفَ قالَ: \"والَّذي (أَحْلفُ بِه) (^٧) أوْ والَّذِي نَفْسِي بِيَدِهِ لَقَدْ هَمَمت -أوْ إنْ شئْتُمْ لَا أدْرِيْ أيُّهمَا قال- لأَمَرْت بِنَاقَتِي تُرْحَلْ ئمَّ لَا أَحُلُّ لَها عُقْدَةً حَتَّى أَقْدِمَ المَدينةَ\"\n⦗٣٣٩⦘ وقال: \"اللهُمَّ إنَّ إبراهِيمَ حَرَّمَ مكَّة فَجَعَلَها حَرامًا، اللَّهُمَّ وإنِّي حَرَّمْتُ المَدِينةَ حَرامًا ما بين مَأْزِمَيْهَا (^٨)، لَا يُحْمَلُ فيها سِلَاحٌ لِقِتَالٍ ولَا تُحْطَبُ فيهَا شَجَرَةٌ إلا لِعَلْفٍ، اللَّهُمَّ بَارِكْ لَنا في مَدِينَتِنَا، اللَّهُمَّ بَارِكْ لَنَا في صَاعِنَا، اللَّهُمَّ بَارِكْ لَنَا في مُدِّنَا، اللَّهُمَّ بَارِكْ لنَا في مَدِينتِنَا، اللَّهُمَّ اجْعَلْ مَعَ البَرَكَةِ بَرَكَتَيْنِ، والَّذِي نَفْسِي بِيَدِهِ، مَا مِنَ المَدينَةِ منْ شِعْبٍ (^٩) ولا نَقْبٍ (^١٠) إلَّا عليه مَلَكَانِ يَحْرُسَانِه حَتَّى تَقْدَمُوا إِلَيْهَا\" ثُمَّ قالَ لِلنَّاسِ: \"ارتحِلُوا\" فَارتحَلْنَا وَأَقْبَلْنَا إِلَى المَدِينَةِ، فَوَالَّذي يُحْلَفُ بِه أوْ نَحْلِفُ -شَكَّ حمَّاد في هذه الكلِمَة- مَا وَضَعْنَا رِحَالَنَا حَتى دَخَلْنَا المَدِينَةَ، حَتَّى أغَارَ علينَا بَنُو عبد الله بن غَطَفَانَ (^١١)\n⦗٣٤٠⦘ ومَا يَهِيْجُهُم (^١٢) قَبْلَ ذَلِكَ شَيْءٌ (^١٣).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) إسماعيل بن عُلَيَّة.\n(^٣) تصحَّف ما بين القوسين في نسخة (م) إلى \"وهب\"، والتصويب من إتحاف المهرة =\n⦗٣٣٨⦘ = (٥/ ٤٧٥، ح ٥٨٠١).\n(^٤) جَهْدٌ: -بفتح الجيم وسكون الهاء- الشِّدَّةُ في الحال.\nانظر: مشارق الأنوار (١/ ١٦١).\n(^٥) الرِّيف: -بكسر الراء- ما قارب الماء من أرض العرب أو غيرها حيثُ الخصب والسَّعة في المأكل والمشرب.\nانظر: مشارق الأنوار (١/ ٣٠٤).\n(^٦) خُلُوفٌ: أي قَدْ غَابَ رِجَالهُم، يقالُ: حَيُّ خُلُوفٌ -بِضَمِّ الخَاءِ- إذا غَابَ رِجَالُهم عَنْ نِسائِهم.\nانظر: مشارق الأنوار (١/ ٢٣٧).\n(^٧) في نسخة (م) \"والذي حلف\" ولا يستقيم معناه، والتصويب من لفظ مسلم.\n(^٨) مَأزِمَيْهَا: المَأزِمُ المَضِيقُ في الجِبالِ؛ حيثُ يلتَقِي بعضُها ببعضٍ ويتَّسِعُ ما وراءَهُ، والِميمُ زائِدةٌ وكأنَّه مِنَ الأَزْمَ؛ القُوَّةُ والشِّدَّةُ.\nانظر: النهاية في غريب الحديث (٤/ ٢٨٨).\n(^٩) الشِّعب: -بِكَسْرِ الشِّين- الطريق بين الجبلين، أو ما انفرج بين الجبلين.\nانظر: مشَارِق الأَنوار (٢/ ٢٥، ٢٥٤).\n(^١٠) النَّقْب: -بفتح النون وسكون القاف- الطريق بين الجَبلين، وهو قريبُ المعنى من الشِّعب.\nانظر: مشارق الأنوار (٢/ ٢٥).\n(^١١) غَطَفَان: -بفتح الغين والطاء المهملة والفاء وبعد الألف نون- قبيلةٌ كبيرة من قيس عيلان، وهو غطفان بن سعد بن قيس عيلان، نزلت الكُوفة.\nانظر: اللُّباب (٢/ ٣٨٦)، الأنساب (٤/ ٣٠٢).\n(^١٢) يَهِيجُهم: يقال: هاج الشَّرُّ وهاجه النَّاس، إذا ثار وتحرَّك وحرَّكه الناسُ، ومعنى الجُملة في الحديث: أنَّ بني غطفان لم يكن يمنعُهم من الهُجوم على المدينة أمرٌ ظاهر قبل أن نَقدِم المدينة، كما لم يكن لهم عدوٌّ يهيجهم فيشتغلون به عن الإغارة على المدينة قبل قدومنا.\nانظر: مشارق الأنوار (٢/ ٢٧٤)، النهاية (٥/ ٢٨٥).\n(^١٣) أخرجه مسلم في كتاب الحجِّ -باب الترغيب في سكنى المدينة والصَّبر على لأوائها (٢/ ١٠٠١، ح ٤٧٥) عن حمَّاد بن إسماعيل بن عُلَيَّة به.\nمن فوائد الاستخراج: التقاء المصنِّف مع مسلم في شيخه، وهذا \"موافقة\".","vol":"10","page":337},{"text":"<span data-type='title' id=toc-642>باب بَيانِ حِرَاسَةِ المَلائِكَةِ مَدينةَ الرسُولِ ﷺ وَشِعَابَها ونِقَابَها، وأنَّهُ لَا يَدْخُلُها الدَّجَّالُ وَلَا الطاعُونُ </span>(^١)\n_________\n(^١) الطَّاعُون: قُروحٌ تَخرُجُ في المَغابِنِ وفي غيرِها فلَا تُلبِثُ صاحبَها، وتَعُمُّ غالبًا إذا ظَهرتْ.\nانظر: مشارق الأنوار (١/ ٣٢١).","vol":"10","page":341},{"text":"٤١٧٣ - ز- حدَّثنا محمد بن عبد الملك بن مروان الواسِطِيُّ، حدَّثنا يزيد بن هارون، أخبرنا شُعبة، عن قتادةَ، عن أنسِ بن مالِكٍ، عن النَّبِيّ ﷺ قال: \"المدينةُ يأتيها الدَّجَّالُ فَيَجِدُ الملائِكَةَ فَلَا يَدْخُلُها الدَّجَّالُ ولَا الطَّاعُونُ إنْ شاءَ اللهُ\" (^١).\n_________\n(^١) أخرجه البخاري في كتاب الفِتن -باب لا يدخلُ الدَّجَّال المدينة (ص ١٢٢٨، ح ٧١٣٤) عن يحيى بن موسى، وفي كتاب التوحيد -باب في المشيئة والإرادة (ص ١٢٨٨، ح ٧٤٧٣) عن إسحاق بن أبي عيسى، كلاهما عن يزيد بن هارون به.\nمن فوائد المستخرَج:\nزاد الحافظ أبو عوانة هذا الحديث في الباب على الأصل المخرَّج عليه -صحيح مسلم-.","vol":"10","page":341},{"text":"٤١٧٤ - حدَّثنا أبو بكر الصغانِي (^١)، حدَّثنا حمَّاد بن إسماعيل ابن عُليَّة (^٢)، حدَّثنا أبِي، عن وُهَيب، عن يحيى بن أبي إسحاق أنَّه حَدَّثَ،\n⦗٣٤٢⦘ عن أبِي سَعيد مولَى المَهْرِيِّ، عن أبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيّ، ﷺ قال: \"اللَّهُمَّ بَارِكْ لنَا في مَدينتِنَا، اللَّهُمَّ بَارِكْ لَنا في صَاعِنَا، اللَّهُمَّ بَارِكَ كَ في مُدِّنَا، اللَّهُمَّ بَارِكْ كَ في مَدينَتِنَا، اللَّهُمَّ اجْعلْ مَعَ البَرَكَةِ بَرَكَتَيْنِ، والَّذِيْ نَفْسِي بِيَدِهِ، مَا مِنْ المَدِينةِ شِعْبٌ ولَا نَقْبٌ إلَّا عَليهِ مَلَكَانِ يَحْرُسَانِها\" (^٣).\n_________\n(^١) محمد بن إسحاق بن جَعْفَر.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) هذا الحديث طرفٌ من الحديث الذي أخرجه أبو عوانة مُطوَّلًا بالإسناد نفسه في الباب السابق برقم / ٤١٧٢، فارجع إلى تخريجه في موضعه الأول.\nمن فوائد المستخرَج: تقطيعُ الحديثِ الواحِدِ في مواضِعَ مخْتلفة لاستنباطِ مسائِلَ فقهيَّةٍ مُتَنَوِّعَةٍ يَسْتهلُّ بها في تراجِمِ الأبواب، وصنِيعُه هذا مماثِلٌ لِصنيعِ البُخاري في صَحيحِه.","vol":"10","page":341},{"text":"<span data-type='title' id=toc-643>بابُ دعاءِ النَّبِيّ ﷺ لِلْمَدِينَةِ إذ أُتِيَ بِالبَاكورَةِ </span>(^١)\n_________\n(^١) البَاكُورة: أول ما يدركُ من الفَاكِهةِ، وابتكرتُ الفاكهةَ، أكلتُ بكُورَتها.\nانظر: فيض القدير للمُناوي (٥/ ٨٩).","vol":"10","page":343},{"text":"٤١٧٥ - أخبرنا يُونُس (^١)، أخبرنا ابن وهب، أنَّ مالكًا (^٢) أخبره، عن سُهيلِ بن أبِي صالح، عن أبيه، عن أبِي هُريرةَ قال: كان النَّاس إذا رأوا (الثَّمَرَ) (^٣) جاءوا به إلَى رسول الله، فإذَا أخذهُ رسول الله ﷺ قال: \"اللَّهُمَّ بَارِكْ لَنَا في ثَمَرِنَا، وَبَارِكْ لَنَا في مَدِيْنَتِنَا، وَبَارِكْ لَنَا في صَاعِنَا، وَبَارِكْ لنَا في مُدِّنَا، اللَّهُمَّ إنَّ إبراهيمَ عبدُكَ وخَليلُكَ ونَبِيُّكَ، وإنِّي عبدُك ونبِيُّكَ، وإنَّهُ دعَا لِمَكَّةَ، وإنِّي أدعوكَ للمدينةِ مثلَ مَا دعَا بِه لِمَكَّةَ ومثْلَهُ مَعَه\" قالَ: ثُمَّ يدعُو أصْغَرَ وَلِيْدٍ يرَاهُ (^٤)\n⦗٣٤٤⦘[فَيُعْطِيهِ ذَلِكَ الثَّمَر] (^٥).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) موضع الالتقاء مع مسلم، والحديث في موطئه (٤/ ٢٥٠، ح ١٧٤٦) من طريق يحيى الليثيِّ وغيره عنه بهذا الإسناد.\n(^٣) في نسخة (م) \"التمرة\" وهو تصحيفٌ، والسِّياق يدلُّ على ذلك، لأنَّ هاء الضمير التي جاءت بعد كلمة \"التمرة\" هي للمذكَّر، وكذا المصادر الحديثية بما فيها صحيح مسلم وموطأ مالك وسُنن الترمذي (ص ٧٨٥، ح ٣٤٥٤)، جاء فيها لفظ: \"الثمر\".\n(^٤) كلمة \"يراه\" جاءت في نهاية وجه اللَّوحة، وسقط باقي الحديث، ممَّا يدلُّ على سقط وجه لوحة على الأقلِّ في هذا الموضِع، أمَّا مَا بين المعقوفين فهو تتمةُ الحديث =\n⦗٣٤٤⦘ = استدركتُه من المصادر التي أخرجت الحديث ومنها صحيح مسلم (٢/ ١٠٠٠، ح ٤٧٣) وموطَّأ مالكٍ (٤/ ٢٥٠، ح ١٧٤٦)، وسننُ الترمذي (ص ٧٨٥، ح ٣٤٥٤)، ولم يعزُ ابن حجر هذا الحديث إلى أبي عوانة في الإتحاف (١٤/ ٥٢٧، ح ١٨١٥٢).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب فَضلِ المدينة ودُعاء النّبَيِّ ﷺ فيها بِالبَرَكَةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمَها (٢/ ١٠٠٠، ح ٤٧٣) عن قُتيبة بن سعيد، عن مالك به.","vol":"10","page":343},{"text":"<span data-type='title' id=toc-644>[باب التَّرغِيبِ في سُكْنَى المدينةِ والصبرِ علَى لأوَائِها]</span> (^١)\n_________\n(^١) سقطت ترجمةُ البابِ وإسنادُ الحديثِ الأول، أما ترجمةُ الباب فقد أضفتُها من تبويب الإمام النووي ﵀ على صحيح مسلمٍ لدَلالة أحاديث الباب عليها، وأما إسنادُ الحديث فاستدركتُه من إتحاف المهرة (٩/ ٣٩٧، ح ١١٥٣٣)، لأنَّ الأسانيد التي ذكرها الحافظ ابن حجر لهذا الحديث وعزاها إلى أبي عوانة، كُلُّها موجودة في النسخة الخطِّية ما عدا هذا الإسناد فإنَّه الوحيدُ الذي سقط من الأصل، ولذا فهذا الموضع موضِعُه الأكيد، ويدلُّ عليه قول أبي عوانة في الحديث التالي ح / ٤١٧٧: \"بمثل حديث مالكٍ مطوَّلًا\"، وقد أخرجه الإمام مالك في موطئه بهذا الإسناد، كما أخرجه مسلم أيضًا من طريق مالك.","vol":"10","page":345},{"text":"٤١٧٦ - [عن يُونُس (^١) وعمرو الشَّعْبَانِي (^٢)، كلاهمُا عن ابن وهب، عن مالك (^٣)، عن قَطَن بن وهب بن عُويمِر بن الأجْدع، عن يُحنَّسَ مولَى\n⦗٣٤٦⦘ الزُّبيرِ بن العَوَّامِ، عن عبد الله بن عُمر، سمَعتُ (^٤)] رسول الله ﷺ يقُول: \"لَا يَصْبِرُ عَلَى لأْوَائِها (^٥) وَشِدَّتِها [أحدٌ] (^٦) إلَّا كُنْتُ لَهُ شَهِيدًا أَوْ شفِيعًا يَوْمَ القِيَامَةِ\" (^٧).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) هو: عمرو بن سعد بن عمرو بن علقمة الشَّعبانِي أبو ثَور.\nذكره ابن مأكُولا في الإكمال (٤/ ٥٤٦)، وقال: \"يروي عن ابن وهب\"، وذكره الذهبي في سير أعلام النبلاء (١٤/ ٤١٨) في شُيوخ أبي عوانة، ووصفه بـ \"صاحب ابن وهب\"، ولم أقفْ فيه على جرحٍ أو تعديل.\n(^٣) موضِعُ الالتقاء مع مسلم، والحديث في موطئه (٤/ ٢٥١، ح ١٧٤٧) من طريق يحيى اللَّيثي، عنه، عن قَطَن بن وهب، أنَّ يُحَنَّس مولَى الزُّبيرِ بن العَوَّام: أخبرَهُ أنَّه كانَ جَالِسًا عندَ عبد الله بن عُمر في الفِتْنَةِ فَأتَتْهُ مولاةٌ لهُ تُسلّمُ عليه، فقالتْ: إِنِّي أردتُ الخُروجَ يَا أبا عبد الرحمن اشتَدَّ علينَا الزَّمَانُ، فقالَ لَها عبد الله بن عُمرَ: اقْعُدِي لُكَعُ، فإِنِّي سمعتُ رسول الله ﷺ يقول: \"لَا يَصْبِرُ علَى لأْوَائِها وَشِدَّتِها أحدٌ إلَّا كنتُ لهُ =\n⦗٣٤٦⦘ = شَفِيعًا أوْ شَهِيدًا يومَ القِيَامَةِ\"، هكذا لفظُ يحيى اللَّيثي وحده عن مالكٍ، والصَّواب: لَكَاعِ كما رواه غيره عنه مالك، يُقال: امرأة لَكَاعِ ورجلٌ لُكَعُ.\nانظر: المقتضب (٣/ ٣٧٤)، إصلاح المنطق (ص ٢٩٦)، خزانة الأدب (٢/ ٣٥٧)، المغرب في ترتيب المعرب (٢/ ٢٤٩)، تهذيب اللُّغة (١/ ٢٠)، تهذيب الأسماء (٣/ ٣٠٧).\n(^٤) أضفتُ كلمة \"سمعتُ\" لأنَّها الأنسب في هذا الموضع ويقتضيها السِّياق، وجاءت في حديث مالك في موطئه وفي صحيح مسلم.\n(^٥) اللأْواء: الشِدَّة وَضِيقُ المعيشةِ.\nانظر: النهاية في غريب الحديث (٤/ ٢٢١).\n(^٦) ما بين المعقوفَين سقَطَ من نُسخة (م) ويقتضِي السِّياقُ وُجُودَه، وجاء في المصادرِ الحَدِيثِيَّة التي أخرجت الحديث.\n(^٧) أخرجه مسلم في كتاب الحج -باب التَّرغيب في سُكنى المدينة والصبر على لأوائها (٢/ ١٠٠٤، ح ٤٨٢) عن يحيى بن يحيى النَّيسابُوريِّ، عن مالكٍ به.","vol":"10","page":345},{"text":"٤١٧٧ - حدَّثنا الصغاني، وإسماعيلُ بن صَالِحٍ الحُلْوانِي (^١)، قالا:\n⦗٣٤٧⦘ حدَّثنا عبد الأعلى ابن حمَّاد (^٢)، حدَّثنا المُعتمرُ بن سُليمانَ، عن عبيد الله بن عمر، عن نافِعٍ (^٣)، عن ابن عُمر، بِمثلِ حديثِ مالكِ بن أنَسٍ (مُطَوَّلًا) (^٤)، فإنِّي سمعتُ النَّبيّ ﷺ يقولُ: \"مَنْ صَبَرَ عَلَى شِدَّتِها وَلأْوَائِها كُنْتُ لَهُ شَهِيدًا يومَ القيامَةِ\" (^٥).\n_________\n(^١) هو: إسماعيل بن صالح بن عُمر أبو بكر التَّمَّار الحُلْوانِي -بِضَمِّ الحاء المهملة، وسكون اللام، والنُّون بعد الألف- نسبة إلى بلدةِ حُلوَان.\nقال عنه ابن أبي حاتم: \"صدوق\".\nانظر: الجرح والتعديل (٢/ ١٧٨ - ١٧٩)، الأنساب (٢/ ٢٤٧).\n(^٢) ابن نصر الباهلي -مولاهم- البصري، أبو يحيى، المعروف بالنَّرْسِيِّ، تقدَّمت ترجمته.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) تصحَّف ما بين القوسين في نسخة (م) إلى \"مطلولة\"، وحديث مالكٍ مرَّ آنفًا برقم / ٦٦٦.\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب التَّرغيب في سُكنى المدينة والصبر على لأوائها (٢/ ١٠٠٤، ح ٤٨١) عن زُهير بن حربٍ، عن عُثمان بن عُمر، عن عيسى ابن حفصِ بن عاصم، عن نافع به، وأخرجه الترمذيُّ في سننه (ص ٨٧٩، ح ٣٩١٨) عن محمد بن الأعلى عن المعتمر به.\nمن فوائد الاستخراج: راويه عن نافع هو: عبيد الله بن عمر، وهو أوثقُ وأثبتُ من عيسى بن حفص بن عاصم راوي الحديث لدى مسلم.","vol":"10","page":346},{"text":"٤١٧٨ - حدَّثنا أبو أمية، حدَّثنا دُحَيْم (^١)، حدَّثنا ابن أبِي فُديك (^٢)،\n⦗٣٤٨⦘ أخبرنا الضَّحَّاكِ (^٣)، عن قَطَنِ الخزاعِيِّ، عنْ يُحَنَّسَ مولَى مُصعَبِ بن الزُّبيرِ، عن عبد الله بن عُمر قال: سَمِعتُ رسول الله ﷺ يقولُ: \"مَن صَبَرَ علَى لأْوائِها وَشِدَّتِهَا كُنْتُ لَهُ شَفِيعًا يَومَ القِيامَةِ أوْ شَهِيْدًا\" يعنِي المَدِينَةَ (^٤).\n_________\n(^١) دُحَيْم: - بِمُهملتَين وسُكونِ الياء مصغَّرا- وهو: عبد الرحمن بن إبراهيم بن عمرو القرشِيّ، مولاهُم، ت / ٢٤٥ هـ.\nانظر: الأنساب (٢/ ٤٦٢)، التقريب (ت ٤٢٢٧).\n(^٢) موضع الالتقاء مع مسلم، وهو: محمد بن إسماعيل بن مسلم بن أبي فُدَيْك -بالفاء مصغَّر-.\n(^٣) ابن عُثمان.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب الترغيب في سُكنى المدينة والصبر على لأوائها (٤/ ١٠٠٢، ح ٤٨٣) عن محمد بن رافع، عن ابن أبي فُديكٍ به.\nوفي لفظِ مُسلمٍ قصَّةٌ حكاها يُحنَّس مولى الزُّبير: \"أنَّه كانَ جالسًا عند عبد الله بن عُمر في الفِتنة، فأتتْهُ مولاةٌ له تُسلِّم عليه فقالتْ: إنِّي أردتُ الخُروجَ يا أبا عبد الرحمن! اشتَدَّ علينا الزَّمانُ، فقالَ لها عبد الله: اقْعُدِى لَكَاعِ، فإنِّي سمعتُ رسول الله ﷺ يقول: … الحديث.","vol":"10","page":347},{"text":"٤١٧٩ - أخبرنا محمدُ بن يحيى (^١)، حدَّثنا إبراهيم بن حمزة (^٢)، حدَّثنا عبد العزيز ابن أبِي حَازِم، عن العلاء (^٣)، عن أبيه (^٤)، عن أبِي هُرَيْرَةَ، أنَّ رسول الله ﷺ قال: \"لَا يَصْبِرُ عَلَى لأْوَاءِ المَدِينَةِ وَشِدَّتِها أَحَدٌ مِنْ أُمَّتِي إلَّا كُنْتُ لَهُ شَفِيعًا يومَ القِيامَةِ أوْ شَهِيدًا\" (^٥).\n_________\n(^١) الذُّهْلِي.\n(^٢) ابن محمد بن حمزة القرشي الأسدى، أبو إسحاق الزبيري المدني.\n(^٣) ابن عبد الرحمن بن يعقوب الحُرقي، وهو موضع الالتقاء مع مسلم.\n(^٤) عبد الرحمن بن يعقوب الحُرَقي.\n(^٥) أخرجه مسلمٌ في كتاب الحجِّ -باب التَّرغيب في سُكنى المدينة والصبر على لأوائها =\n⦗٣٤٩⦘ = (٢/ ١٠٠٤، ح ٤٨٤) عن يحيى بن أيوب، وقُتيبة، وعلي بن حُجر، ثلاثتُهم عن إسماعيل بن جعفر، عن العلاء بن عبد الرحمن به.\nوفي الباب نفسِه عن ابن أبي عُمر، عن سفيان بن عيينة، عن أبي هارون موسى ابن أبي عيسى، عن أبي عبد الله القَرَّاظ.\nوعن يُوسف بن عيسى، عن الفضل بن موسى، عن هشام بن عروة، عن صالح بن أبي صالح، عن أبيه، كلاهما عن أبي هريرة ﵁ بمثله.\nويظهرُ أن أبا عوانة رواه أيضا من طريق عليِّ بن حُجرٍ، عن إسماعيل بن جعفر به، ولكنَّها سقطتْ من النُّسخة الخَطِّيَّة، حيثُ ذكرها الحافظ ابن حجر في إتحاف المهرة (١٥/ ٢٧٧، ح ١٩٣٠٠) وعزاها إلى أبي عوانة وأنَّه أخرجها في كتاب الحجِّ، فقال: \"ثنا أبي، ثنا عليُّ بن حُجر به\".\nووالدُ أبي عوانة -إسحاق بن إبراهيم بن يزيد أبو يعقوب النَّيسابُورِيُّ الإسفرايينيُّ روى عنه ابنُه أبو عوانة في مواضع من كتابه عن علي بن حُجر، عن إسماعيل ابن جعفر أحاديث مختلفة.","vol":"10","page":348},{"text":"٤١٨٠ - حدَّثنا أحمد بن عُثْمان (الأَوْدِيُّ) (^١)، حدَّثنا جَعفر ابن\n⦗٣٥٠⦘ عَونٍ، حدَّثنا معاوية بن أبي مُزَرِّد (^٢)، عن أبِيه (^٣)، عن أبي هريرة، عن النَّبيّ ﵇، بمثلِه: \"كنْتُ لهُ شَهيدًا أو شَفيعًا\" (^٤).\n_________\n(^١) الأَوْدِيّ: -بفتح الهمزة، وسكون الواو وكسرِ الدال المهملة- نسبةً إلى أودِ ابن صعبِ بن سعد العشيرة من مُذْحِج، تصحَّف في النسخة الخطِّيَّة والمطبوع إلى \"الأزدي\".\nالأنساب (١/ ٢٢٦)، اللُّباب (١/ ٩٢)، توضيح المشتبه (١/ ٢٨١)، تقريب التهذيب (ت ٩٠).\n(^٢) هو: معاوية بن عبد الرحمن يَسار، مولى بني هاشم المدني.\nو\"مُزَرِّد\" -بضم الميم، وفتح الزَّاي، وتثقيل الرَّاء المكسُورة- الأنساب (٥/ ٢٧٤).\nقال ابن معين: \"صالح\"، وقال أبو زُرعة وأبو حاتِم والحافظ ابن حجر: \"ليس به بأس\".\nانظر: الجرح والتعديل (٨/ ٣٨٠)، تهذيب الكمال (٢٨/ ٢١٧)، تقريب التهذيب (ت ٧٦٢٧).\n(^٣) عبد الرحمن بن يَسَارٍ، أبي مُزَرِّد، والدُ مُعاوية، قال فيه الحافظ: \"مقبولٌ\".\nانظر: المقتنى في سرد الكُنى للذهبي (٢/ ٧٣)، تقريب التهذيب (ت ٩٩٩٦).\n(^٤) انظر تخريج الحديث السَّابق.","vol":"10","page":349},{"text":"<span data-type='title' id=toc-645>بابُ ذِكرِ أسَامي المَدينَةِ، وأنها تَنْفِي شِرَارَ أهلِها، وأن النَّبِيّ ﷺ أمرَ بالهجرَةِ إليْها</span>","vol":"10","page":351},{"text":"٤١٨١ - أخبرنا عيسى بن أحمدَ (^١)، حدَّثنا ابن وهب، قال: أخبرِني عمرو بن الحارث، أنَّ يحيى بن سعيد (^٢) حدَّثَه، أنَّ سعيدَ بن يَسارٍ حدَّثه، أنَّه سمِع أبا هُريرة يقولُ: إنَّ رسول الله ﷺ قال: \"أُمِرْتُ بِقَرْيةٍ تأْكُلُ القُرَى، يقالُ لها: يَثْرِبُ، وهِي المَدينةُ، تَنْفِي النَّاسَ (كَمَا) (^٣) يَنْفِي الكِيرُ (^٤) الخَبَث (^٥) \" (^٦).\n_________\n(^١) العَسقلاني، أبو يحيى البلْخِي.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج الحديث التَّالِي.\n(^٣) تصحَّف (كما) إلى \"كلها\"، والتصويب من الحديث التالي، ويقتضيه السِّياق أيضا.\n(^٤) الكِيرُ: -بالكسر- كيرُ الحدَّادِ، وهو المبنيُّ من الطِّينِ، وقيل: الزِّقُّ الذي يَنْفُخُ بِه النَار.\nانظر: النهاية في غريب الحديث (٤/ ٢١٧).\n(^٥) الخَبَث: -بفتحتين-: الوسَخ، وخَبَثُ الحديد: وسخُه الذي تُخرجُه النار.\nانظر: مرقاة المفاتيح (٤/ ٢٠)، التيسر بشرح الجامع الصغير (١/ ٥٦).\n(^٦) انظر تخريج الحديث التَّالي.","vol":"10","page":351},{"text":"٤١٨٢ - أخبرنا يُونُس [عن] (^١) ابن وهب أنَّ مالكًا (^٢) أخبره عن\n⦗٣٥٢⦘ يحيى بن سعيد قال: سمعتُ أبا الحُبابِ سعيدَ بن يَسارٍ يقول: سمعتُ أبا هُريرة يقولُ: قال رسول الله ﷺ: \"أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ القُرَى، يَقُولُونَ: يَثْرِبَ (^٣)، وهِي المدينةُ تَنْفِي النَّاسَ كمَا يَنْفِي الكِيْرُ خَبَثَ الحَدِيدِ\" (^٤).\n_________\n(^١) ما بين المعقوفين سقطت من نسخة (م)، ويونس هو: ابن عبد الأعلى وشيخه: عبد الله بن وهب المصري، وليس في شيوخ أبي عوانة من اسمه يونس بن وهب، ولا في تلاميذ الإمام مالك من يتسمى بهذا الإسم، وانظر: شرح مشكل الآثار للطحاوي (٥/ ٨١) فقد روى الحديث من طريق يونس عن ابن وهب، ولم يذكر الحافظ هذا الحديث في الإتحاف (١٥/ ١١، ح ١٨٧٦٧).\n(^٢) موضِعُ الالتقاء مع مسلم، والحديث في موطَّئه (٢/ ٢٥٢، ح ١٧٤٩) من طريق يحيى =\n⦗٣٥٢⦘ = اللَّيثيِّ عنه بهذا الإسناد.\n(^٣) يَثْرِب: اسم مَدينةِ النَّبيِّ ﷺ-بثاءٍ مُثَلَّثةٍ وراءٍ مَكْسُورةٍ- وقدْ غيَّرَ النَّبيّ ﷺ ذلِك فسمَّاها طابَة وطَيْبَة كراهية لِما في يَثْرِبَ مِنَ التَّثْرِيبِ.\nانظر: مشارق الأنوار (٢/ ٣٠٦).\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب المدينة تَنفي شرارَها (٢/ ١٠٠٦، ح ٤٨٨) عن قُتيبة بن سعيد، عن مالك بن أنسٍ، وعن عمرو الناقد، وابن أبي عمر، عن سُفيان، وعن ابن المثنَّى عن عبد الوهَّاب الثقفي، ثلاثتهم عن يحيى بن سعيد به، محيلًا متن حديث سفيان بن عيينة، وعبد الوهاب على حديث مالك، وقال: \"لم يذكرا الحديد\".\nوأخرجه البخاري في كتاب فضائل المدينة -باب فضل المدينة وأنهَّا تَنفِي النَّاس (ص ٣٠١، ح ١٨٧٢) عن عبد الله بن يوسف عن مالكٍ به، وأخرجه الطحاوي في شرح مشكل الآثار (٥/ ٨١) عن يونس بن عبد الأعلى به.","vol":"10","page":351},{"text":"٤١٨٣ - حدَّثنا يونس بن حبيب، حدَّثنا أبو داوُد (^١)، ح.\nوحدَّثنا أبو داود الحراني، حدَّثنا وهب بن جرير، قالا: حدَّثنا شُعبة،\n⦗٣٥٣⦘ عن سماكِ بن حَربٍ (^٢) قال: سمعت جابرَ بن سَمُرَةَ يقُولُ: \"كانُوا يُسَمُّونَ المدينةَ يَثْرِبَ، فَسَمَّاهَا رسول الله ﷺ طَيْبَةَ\" وهذا لفظُ يُونُس، وحديثُ وَهْبٍ: \"أنَّ النَّبِيّ ﷺ سمّاها طَابَةَ\" يعنِي المَدينة (^٣).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في مسنده (ص ١٠٤) من طريق يونس ابن حبيب عنه بمثل لفظ أبي عوانة.\n(^٢) موضِعُ الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في كتاب الحجِّ -باب المدينة تنفي شرارها (٢/ ١٠٠٧، ح ٤٩١) عن قُتيبة بن سعيد، عن وهنَّاد بن السَّرِيِّ، وأبي بكر بن أبي شيبة، عن أبي الأحوص، عن سماك به، بلفظ: \"إنَّ الله تعالى سمَّى المدينةَ طابةَ\".\nقلتُ: أمَّا رواية أبي عوانة من طريق أبي داود الطيالسي عن شعبة بلفظ: \"طيبة\"، فمع ثبوت هذه التَّسمية عن النَّبيّ ﷺ في أحاديث أخرى تبقى محلّ نظر في ثبوتها عن شعبة في هذا الحديث، فقد خالف الطَّيالسيَّ في ذلك جمعٌ من الثقات الأثبات عن شُعبة، منهم وهبُ بن جرير (كما عند المصنَّف)، ويحيى بن سعيد القطَّان (مسند الإمام أحمد ٥/ ١٠١) وعبد الرحمن بن مهدي (مسند أحمد ٥/ ١٠)، ومعاذ بن معاذ العنبري (صحيح ابن حبَّان ٩/ ٤٤)، كُلُّهم يروونه عن شُعبةَ بلفظ: \"طابة\".\nووافق روايةَ الجماعة عن شُعبة روايةُ جمعٍ من الرُّواة عن سماك بن حرب بلفظ: \"طابة\"، منهم أبو الأحوص (صحيح مسلم ٢/ ١٠٠٧، ح ٤٩١) وأسباط (مسند أحمد ٥/ ٩٨) وحماد بن سلمة (مسند أحمد ٥/ ١٠٦)، وزهير بن معاوية (كما عند المصنِّف) كلُّهم رووه عن سماكٍ بلفظ: \"طابة\"، مِمَّا يدلُّ على ثبوت تسمية \"طابة\" دون \"طيبة\" في هذا الحديث، وأبو داود الطَّيالسي مع كونِه من أثبتِ النَّاس في شُعبة، إلا أنَّ روايةَ الجماعة من الثقات تقدَّم على ما روى كونها رواية الأكثر والأحفظ، ولعلَّ الخطأ ليس منه، بل جاء عن الراوي عنه: يونس بن حبيب، =\n⦗٣٥٤⦘ = ورُبَّما لأجل هذا قال أبو عوانة: \"هذا لفظُ يُونُس\"، ولم يقل: \"هذا لفظ أبي داود الطَّيالسي\".\nتنبيه: ذكر ابن حجرٍ في إتحاف المهرة (٣/ ٧٣، ح ٢٥٤٨) تحت هذا الحديث طريقين آخرين عزاهما لأبي عوانة، ولكنِّي لم أقف عليها في مستخرج أبي عوانة، ولعلَّها سقطتْ عن النسخة:\nقال الحافظ: \"عه فيه: ثنا أبو داود الحراني، ثنا يحيى بن حمَّاد، ثنا أبو عوانة، وعن أبي قلابة، ثنا يحيى، ثنا أبو الأحوص، كلاهما عن سماكٍ به\".\nمن فوائد الاستخراج: تعيين من له اللَّفظ من الرُّواة.","vol":"10","page":352},{"text":"٤١٨٤ - حدَّثنا أبو داود الحراني، حدَّثنا الحَسَن بن أَعْيَنَ، حدَّثنا زُهيرٌ (^١)، حدَّثنا سِمَاكُ ابن حربٍ (^٢)، عن جابرِ بن سَمُرة قال: ذكَرُوا المَدِينَةَ يَثْرِبَ فقالَ رسول الله ﷺ: \"إنَّ الله سَمَّاهَا طَابَةَ\" (^٣).\n_________\n(^١) ابن معاوية.\n(^٢) موضع الالتقاء مع مسلم، انظر تخريج الحديث السَّابق ح / ٤١٨٣.\n(^٣) انظر تخريج الحديث السابق.","vol":"10","page":354},{"text":"٤١٨٥ - حدَّثنا الصغاني، حدَّثنا هاشِمُ بن القاسِم، حدَّثنا شُعبة (^١)، عن عَدِيٍّ (^٢)، عن عبد الله بن (يَزِيدَ) (^٣)، عن زَيدِ بن ثَابِتٍ أنَّ قومًا خَرجُوا\n⦗٣٥٥⦘ معَ رسول الله ﷺ إلَى أُحُدٍ، فرجعوا فاخْتَلفُوا فيهم، فقالتْ طائِفةٌ: نَقْتُلُهُم، وقالتْ طَائِفةٌ: لَا نَقْتلُهُم، (فَنَزلتْ): ﴿فَمَا لَكُمْ في الْمُنَافِقِينَ فِئَتَيْنِ﴾ الآية. (^٤) وفي هذا الحديثِ أَنَّ النَّبِيّ ﷺ قال: \"المديِنَةُ طَيْبَةُ\" (^٥).\n_________\n(^١) موضعُ الالتقاء مع مسلم.\n(^٢) ابن ثابت.\n(^٣) تصحَّف ما بين القوسين في نسخة (م) إلى \"زيد\" والتصويب من إتحاف المهرة (٤/ ٦٣٥، ح ٤٨٠٤) وهو: عبد الله بن يزيد أبو موسى الأنصاري الخَطْميُّ.\n(^٤) سورة النساء، الآية رقم / ٨٨.\n(^٥) أخرجه مسلم في كتاب صفات المنافقين وأحكامهم (٤/ ٢١٤٢، ح ٦) عن عبيد الله بن معاذ العَنْبَريِّ، عن أبيه معاذ، وعن زُهير بن حرب، عن يحيى بن سعيد. وعن أبي بكر بن نافع، عن غُندر، ثلاثتهم عن شُعبة به، محيلًا لفظ حديث يحيى القطَّان وغُندر على لفظ معاذ العنبَريِّ وقال: \"نحوه\"، ولم يرد في لفظ معاذٍ في هذا الموضِعِ قولُه: \"المدينة طَيْبَة\"، وأخرجه في كتاب الحجِّ -باب المدينة تنفي شرارها (٢ ب/ ١٠٠٦، ح ٤٩٠) عن عبيد الله بن معاذٍ عن أبيه، عن شُعبة بهذا الإسناد بلفظ: \"إنَّها طيبة (يعني المدينة) وإنَّها كَنْفِي الخَبَثَ كما تَنْفِي النَّارُ خبثَ الفِضَّة\".\nوعدَّ المزيُّ في تحفة الأشراف (٣/ ٢٢٠، ح ٣٧٢٧) حديثَي معاذ العنبريِّ حديثًا واحدا.\nوأخرجه البخاريَّ في صحيحه في كتاب فضائل المدينة -باب المدينة تنفي الخبَث (ص ٣٠٣، ح ١٨٨) عن سُليمان بن حرب، وفي كتاب المغازي -باب غزوة أحد (ص ٦٨٦، ح ٤٠٥٠) عن أبي الوليد، كلاهما عن شُعبة به، إلَّا أنَّه لم يرد ذكر \"طَيْبَة\" في طريق سليمان، ولكن وردت في طريق أبي الوليد، وزاد: \"تنفِي الذُّنُوب كما تَنفي النَّار خبثَ الفِضَّة\".","vol":"10","page":354},{"text":"٤١٨٦ - [حدثنا أبو قِلابَة، حدَّثَنا بِشْرُ بن عُمر، حدَّثنا (شُعبةُ) (^١)، عن عَديِّ بن ثابِتٍ] (^٢) بمثلِ حديثِ هَاشِم بن القاسِم (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم، انظر تخريج الحديث السَّابق، وفي المطبوع من إتحاف المهرة (٤/ ٦٣٥، ح ٤٨٠٤) جاء \"سعيد\" بدل \"شُعبة\"، وأراه -والله أعلم- تصحيفا فإنَّ بشرًا لا يروي عن أحدٍ اسمه سعيد، كما إنِّي لم أقف في تلاميذِ عديِّ بن ثابت على راو اسمه سعيد، بل بشر بن عمر معروف بالرواية عن شُعبة، وكلام أبي عوانة نهاية الحديث يدلُّ على أنَّه \"شعبة\" حيث قارن بين روايتي تلميذيه (هاشم بن القاسم، وبشر) عنه وقال: \"بمثل حديث هاشم بن القاسم\".\n(^٢) ما بين المعقوفين سقط من نسخة (م)، واستدركته من إتحاف المهرة (٤/ ٦٣٥، ح ٤٨٠٤)، والسِّياق يدلُّ على السَّقط أيضا.\n(^٣) انظر تخريج الحديث السَّابق ح/ ٤١٨٥.","vol":"10","page":356},{"text":"٤١٨٧ - حدَّثنا محمد بن يحيى (^١)، وأبو المُثَنَّى (^٢)، قالا: حدَّثنا القعنبي، حدَّثنا عبد العزيز بن محمَّد (^٣)، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هُريرة، أنَّ النَّبيّ ﷺ قال: \"ألَا إنَّ المدينة كَالكيرِ تُخرِجُ الخَبَثَ، لَا تَقُومُ السَّاعَةُ حتَّى تَنْفِي المَدينَةُ شِرَارَها كماَ يَنْفِي الكِيْرُ خَبَثَ الحَدِيدِ\" (^٤).\n_________\n(^١) الذُّهلِيُّ.\n(^٢) هو: معاذ بن المثنَّى بن معاذ بن معاذ العنْبَري.\n(^٣) الدَّرَاوَرْدِي، وهو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم في كتاب الحجِّ -باب المدينة تنفي شرارَها (٥/ ١٠٠٢، ح ٤٨٧) عن =\n⦗٣٥٧⦘ = قُتَيبة بن سعيد، وأخرجه ابن حبّان في صحيحه (٩/ ٥١) عن أبي خليفة، عن القعنبيِّ، كلاهما عن الدَّرَاوَرْدِي به مُطوَّلا، ولفظُ مسلمٍ: \"يأتِي على النَّاسِ زَمانٌ يَدعُو الرَّجلُ ابنَ عمِّهِ وقَرِيبَه هَلمَّ إلَى الرَّخَاءِ هَلُمَّ إلى الرّخَاءِ والمَدينةُ خَيرٌ لهُم لو كانُوا يَعلَمون، والذي نَفسِي بِيَدهِ لا يَخرجُ منهُم أَحدٌ رغبةً عنهَا إلا أَخلفَ الله فيهَا خيرًا مِنهُ … \".","vol":"10","page":356},{"text":"٤١٨٨ - حدَّثنا يُونُس (^١)، وأبو ثَوْر الإسْكَنْدَرَانِيُّ (^٢)، قالا: حدَّثنا ابن وهب، أنَّ مالكًا (^٣) أخبرَهُ، عن محمد بن المُنْكَدِرِ، عن جَابرِ بن عبد الله، أنَّ أعرابِيا بَايَعَ النَّبِيّ ﷺ علَى الإِسْلَامِ، فأصابَ الأعْرَابِيَّ وَعَكٌ (^٤) بالمدينَةِ، فأتَى النَّبِيّ ﷺ فقالَ: يا رسول الله، أقِلْنِي بيعَتِي، (فأبَى) (^٥)، ثُمَّ جاءَهُ فقال: أَقِلْنِي (^٦) بَيْعَتِي (فَأَبَى)، ثُمَّ جَاءَهُ فقالَ: أَقِلْنِي\n⦗٣٥٨⦘ بَيْعَتِي (فَأَبَى) رسول الله ﷺ فَخَرَجَ الأَعْرَابِيُّ فقالَ رسول الله ﷺ: \"إِنَّمَا المَدِيْنَة كالْكِيرِ تَنْفِي خَبَثَها وَينْصَعُ (^٧) طِيْبُهَا\". (^٨)\n_________\n(^١) ابن عبد الأعلى.\n(^٢) هو: عمرو بن سعد الشِّعْبانِي، أبو ثَور الإسكندراني، تقدَّم الكلام عليه.\n(^٣) موضع الالتقاء مع مسلم، والحديث في موطئه (٤/ ٢٥١ - ٢٥٢، ح ١٧٤٨) من طريق يحيى اللَّيثي عنه بهذا الإسناد.\n(^٤) الوَعَكُ: -بفتح الواو والعين المهملة وسكونها- هُو الحُمَّى، وقِيل: المُها.\nانظر: مشارق الأنوار (٢/ ٢٩١)، النهاية في غريب الحديث (٥/ ٢٠٦).\n(^٥) ما بين القَوسَين تصحَّفَ في نسخة (م) إلى \"أتى\" في ثَلاثةِ مواضِعَ من الحديث، والسِّياق يدلُّ على ذلك.\n(^٦) أقِلْني بَيعَتي: أي وافِقْنِي على نقضِ البَيْعة.\nانظر: النهاية في غريب الحديث (٤/ ١٣٤).\n(^٧) يَنْصَعُ طِيْبُها: أي يخلُصُ ويصفُو، وقيل يبقى ويظهرُ، وقرأها بعضُ العلماء بفتح الطَّاء وتشديد الياء مع كسرها: \"ينْصَعُ طيبُّها\" وهو صحيحٌ أيضًا، كما يصحُّ أن تصيرَ الجملة فعلا ومفعولا: تَنصَعُ طِيبَها: أي تُخلصه، وتَنْصَعُ طيِّبَها، وجاء في بعض الرِّوايات بالباء والضاد: يَبْضُعُ، والكلمتان (ينصع طيبها) غير واضحتين في النُّسخة الخطيَّة لأبي عوانة.\nانظر: مشارق الأنوار (١/ ٣٢٤)، النهاية في غريب الحديث (٥/ ٦٤).\n(^٨) أخرجه مسلم في كتاب الحجِّ -باب المدينة تَنفي شرارَها (٢/ ١٠٠٦، ح ٤٨٩) عن يحيى بن يحيى.\nوأخرجه البخاري في صحيحه في كتاب الأحكام -باب بيعة الأعراب (ص ١٢٤٢، ح ٧٢٠٩) عن القعنبي، وفي الكتاب نفسه في باب من بايع ثمَّ استقالَ البيعة (ص ١٢٤٢، ح ٧٢١١) عن عبد الله بن يوسف، وفي كتاب الاعتصام بالكتاب والسُّنّة -باب ما ذكر النبيِّ ﷺ وحضَّ على اتفاق أهل العلم، وما اجتمع عليه الحرمان مكِّة والمدينة (ص ٢١٦٠، ح ٧٣٢٢) عن إسماعيل بن أبي أويسٍ، أربعتُهم عن مالكٍ به.\nمن فوائد الاستخراج: تصريح الإمام مالك بالتحديث، بينما عنعنَ لدى مسلم.","vol":"10","page":357},{"text":"٤١٨٩ - حدَّثنا التِّرمذِيُّ (^١)، حدَّثنا أبو نُعيم، حدَّثنا سُفيان الثوري،\n⦗٣٥٩⦘ عن محمد بن المُنْكَدِرِ (^٢) قال: سمعتُ جابرًا قال: جاءَ أعرابيٌّ إلى النَّبيّ ﷺ فقالَ: بَايِعْني علَى الإسْلام، فبايَعَهُ على الإسلام، ثُمَّ جَاء مِنَ الغَدِ مَحْمُومًا فقالَ: أقِلْنِي، فأبَى، ثُمَّ جاء من الغَدِ مَحْمُومًا، فقال: أَقِلْنِي، فأبَى، فلمَّا ولَّى قالَ النَّبِي ﷺ: \"المدِينةُ كَالكِيرِ تَنْفِي خَبَثَهَا وَيَنْصع طِيْبُها\". (^٣)\n_________\n(^١) محمد بن إسماعيل بن يوسف، أبو إسماعيل السُّلَمِيّ.\n(^٢) موضعُ الالتقاء مع مسلم، انظر تخريج الحديث السَّابق.\n(^٣) أخرجه البخاري في كتاب الأحكام -باب من نكثَ بيعةً (ص ١٢٤٣، ح ٧٢١٦) عن أبي نُعيم الفضل بن دُكين به.\nمن فوائد الاستخراج: إتيان زيادات لا توجد في حديث صاحب الأصل، وهي: أنَّ البيعةَ كانت على الإسلام، وأنَّ الأعرابيَّ جاء محمومًا في الغد بعد مُضيِّ يوم من بيعتِه.","vol":"10","page":358},{"text":"<span data-type='title' id=toc-646>بابُ عِقابِ مَنْ يريدُ بِالمدينةِ سُوءا وبِأهْلِها</span>","vol":"10","page":360},{"text":"٤١٩٠ - حدَّثنا محمد بن الجُنَيد الدقَّاق، حدَّثنا يَحيى بن غَيْلَان (^١)، حدَّثنا حاتِم ابن إسماعيل (^٢)، عن عُمَرَ بن نُبَيْهٍ قال: أخَبَرَني دِيْنَارُ القَرَّاظُ أبو عبد الله (^٣) قالَ: سمعتُ (سَعْدَ) (^٤) بن أبِي وَقَّاصٍ يقُول: قالَ رسول الله ﷺ: \"مَنْ أرادَ أهْلَ المَدِينَةِ بِدَهْمٍ (^٥) أوْ بِسُوْء أذَابَهُ الله كما يَذُوبُ المِلْحُ في الماءِ\". (^٦)\n_________\n(^١) ابن عبد الله بن أسماء بن حارثة الخُزاعِي، أبو الفَضل البَغدادي.\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) الخُزاعيُّ مولاهُم، المدنيُّ.\n(^٤) تصحَّف ما بين القوسين إلى \"سعيد\" والتصويب من إتحاف المهرة (٥/ ١٠٦، ح ٥٠١١).\n(^٥) الدَّهْم: الأمر العظيم، وقيل: الشَّرُّ والغائلة، والدُهيم والدُّهيماء مصغَّران من أسماء الدَّواهي.\nانظر: غريب الحديث لابن الجوزي (١/ ٣٥٤)، مشارق الأنوار (١/ ٣٦٢)، النهاية في غريب الحديث (٢/ ١٤٥).\n(^٦) أخرجه الإمام مسلمٌ في كتاب الحجَّ -باب من أراد أهل المدينة بسوء أذابه الله (٢/ ١٠٠٨، ح ٤٩٤) عن قُتَيبة بن سَعيد، عن حاتم به، وليس في لفظِه: \"بِدَهْمٍ\".","vol":"10","page":360},{"text":"٤١٩١ - حدَّثَني أبِي ﵀ (^١)، حدَّثنا عليُّ بن حُجْرٍ، حدَّثنا\n⦗٣٦١⦘ إسمْاعِيلُ (^٢)، حدَّثنا عُمَرُ بن نُبَيْهِ الكَعبْيِّ، عن أبي عبد الله القَرَّاظِ، بِمثلِه. (^٣)\n_________\n(^١) إسحاق بن إبراهيم الإسفرائيني.\n(^٢) ابن جَعفر المدني، وهو موضع الالتقاء مع مسلم، والحديث في جزء حديث علي بن حجر السعدي (ص ٤٢٩، ح ٤٨٧) عنه به.\n(^٣) أخرجه الإمام مسلمٌ في كتاب الحجِّ -باب من أراد أهل المدينة بسوء أذابه الله (٢/ ١٠٠٨، ح ٤٩٤) عن قتيبة بن سعيد، عن إسماعيل بن جعفر به، محيلا متن حديثه على حديث حاتم عن عمر بن نُبيه قبله، وقال: \"بمثله، غير أنَّه قال: \"بِدَهْمٍ أو بسوء\".","vol":"10","page":360},{"text":"٤١٩٢ - حدَّثنا سَخْتويه بن مَازْيَار أبو عَلِي (^١)، حدَّثنا صَفْوَانُ بن عِيْسَى (^٢)، حدَّثنا عُمَرُ بن نُبَيْهٍ (^٣)، عن دينار القَرَّاظِ قال: سمعتُ سعدَ بن أبِي وَقَّاصٍ يقُول: قالَ رسول الله ﷺ: \"مَنْ أرادَ أهْلَ المَدِينة بِسوءٍ أذَابَه الله إِذَابَةَ المِلْحِ في المَاءِ\". (^٤)\n_________\n(^١) مولى بني هاشم، النَّيسابوريّ.\n(^٢) القرشي الزهريّ، أبو محمد البصري القسّام.\n(^٣) موضع الالتقاء مع مسلم، انظر تخريج ح /٤١٩٠، ٤١٩١.\n(^٤) انظر تخريج الحديثين السَّابقين.","vol":"10","page":361},{"text":"٤١٩٣ - حدَّثنا يزيد بن سنان (^١)، حدَّثنا أبو عاصم (^٢)، عن ابن جريج (^٣)، عن عمرو بن يحيى بن غمارة، أنّه سمَعَ القَرَّاظ، عن أبِي هُريرة\n⦗٣٦٢⦘ يقُول: قالَ رسول الله ﷺ: \"مَنْ أرادَ أهْلَهَا بِسُوء يُرِيدُ المَدينةَ أذَابَهُ الله كمَا يَذُوبُ المِلْحُ في المَاءِ\" (^٤).\n_________\n(^١) ابن يزيد بن ذَيَّال القزَّاز، أبو خالد البصري.\n(^٢) الضَّحَّاك بن مَخْلَد.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) أخرجه الإمام مسلمٌ في كتاب الحجِّ -باب من أراد أهل المدينة بسوء أذابه الله (٢/ ١٠٠٨، ح ٤٩٣) عن محمد بن حاتم، وإبراهيم بن دينار، كلاهما عن حجَّاج، وعن محمد بن رافعٍ عن عبد الرزِّاقِ، جميعًا عن ابن جُريجٍ به، وفيه: أنَّ القَرَّاظ \"كانَ من أصحابِ أبي هُريرةَ\".\nمن فوائد الاستخراج: التقاء المصنِّف مع مسلم في شيخي شيوخِه (حجَّاج وعبد الرزَّاق)، مع تساوي عدد رجال الإسنادين، وهذا \"بدلٌ\" و- \"مساواة\".","vol":"10","page":361},{"text":"٤١٩٤ - حدَّثنا أبو جَعْفَر أحمد بن محمد بن [أبِي] الحارث (^١)، والصَّاغاني، قالا: حدَّثنا حَجَّاجٌ (^٢)، عن ابن جُريج قال: أخبرنِي عمرو بن يحيى بن عُمارة بمِثْلِه (^٣).\n_________\n(^١) هو: أحمد بن محمد بن يوسف بن أبي الحارث، أبو جعفر البزاز، -بزايين- البغدادي.\n(^٢) ابن محمد الأعور، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٤١٩٣.\n(^٣) انظر تخريج الحديث السَّابق.","vol":"10","page":362},{"text":"٤١٩٥ - حدَّثنا الدَّبَرِيُّ (^١)، حدَّثنا عبد الرَّزَّاق (^٢)، أخبرنا ابن جُريج، قال: أخبرِني عمرو بن يحيى بِمِثله، وقال: أهلَ هذهِ البَلْدَةِ (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عبَّاد الدَّبري، أبو يعقوب الصَّنعاني.\n(^٢) الصَّنعاني، صاحب المصنِّف، وهو موضع الالتقاء مع مسلم، انظر تخريج ح / ٤١٩٣.\n(^٣) انظر تخريج ح/ ٤١٩٣.\nمن فوائد الاستخراج: =\n⦗٣٦٣⦘ = • تساوي عدد رجال الإسنادين، وهذا \"مساواة\".\n• تعيين من له اللَّفظ من الرُّواة.","vol":"10","page":362},{"text":"٤١٩٦ - حدَّثنا إبراهيم بن مرزوق، وأحمد بن عِصَام الأصبهاني (^١)، قالا: حدَّثنا أبو عاصم، ح.\nوحدَّثنا أحمد بن محمد بن أبِي الحَارِثِ، حدَّثنا حَجَّاجٌ (^٢)، عن ابن جريج قال: أخبرني عبد الله بن يُحَنَّس، ح.\nوحدَّثنا الدَّبَرِيُّ، أخبرنَا عبد الرَّزَّاقِ (^٣)، أخبرنا ابن جُريج، قال: أخبرنِي عبد الله بن عبد الرحمن بن (يُحَنَّسَ) (^٤)، عن أبي عبد الله القَرَّاظِ، أنَّه قال: أشْهَدُ على أبِي هُريرةَ أنَّه قالَ: قالَ أبو القَاسِم ﷺ: \"مَنْ أراد أهْلَ هَذِهِ البَلَدَةِ بِسُوء -يعنِي المدينةَ- أذَابَهُ الله كماَ يَذُوبُ المِلْحُ في المَاءِ\" (^٥).\n_________\n(^١) ابن عبد المجيد الأنصاري مولاهم، أبو يحيى الأصبهاني.\n(^٢) ابن محمد الأعور، وهو موضِعُ الالتقاء مع مسلم.\n(^٣) الصَّنعاني، صاحب المصنِّف، وهو موضِعُ الالتقاء مع مسلم.\n(^٤) ما بين القوسين تصَّحف في نسخة (م) إلى \"حنس\"، والتّصويبُ من الحديثِ نفسه ومن إتحاف المهرة (١٤/ ٤٨٠، ح ١٨٠٥١).\n(^٥) أخرجه الإمام مسلمٌ في كتاب الحجِّ -باب من أراد أهل المدينة بسوء أذابه الله (٢/ ١٠٠٧، ح ٤٩٢) عن محمد بن حاتم، وإبراهيم بن دينار، كلاهما عن حجَّاجٍ، وعن محمد بن رافعٍ عن عبد الرزَّاقِ، جميعًا عن ابن جُريجٍ، عن عبد الله بن عبد الرحمن بن يُحَنَّسَ به.\nمن فوائد الاستخراج: التقاء المصنِّف مع مسلم في شيخي شيوخِه (حجَّاج =\n⦗٣٦٤⦘ = وعبد الرزاق)، مع تساوي عدد رجال الإسنادين، وهذا \"بدلٌ\" و\"مساواة\".","vol":"10","page":363},{"text":"٤١٩٧ - حدَّثنا الصغاني، حدَّثنا عُثمان بن عُمر، أخبرنا أُسامة ابن زَيدٍ (^١)، عن أبِي عبد الله القَرَّاظِ، أنَّه سمِعَ سَعْدَ بن مَالِكٍ (^٢)، وأبَا هُرَيْرَةَ، يقُولانِ: قالَ رسول الله ﷺ: \"اللهُمَّ بَارِكْ لأهْلِ المَدِينَةِ في ثِمَارِهِمْ ومُدِّهِمْ وصَاعِهِمْ، اللَّهُمَّ إنَّ إبراهيمَ دَعَا لأَهْلِ مَكَّةَ وأنَا أدعُو لأهْلِ المدينةِ مِثلَ مَا دعَا إبراهيمُ لأهْلِ (مَكَّةَ) (^٣) وَمِثْلَهُ مَعَهُ، إنَّ المَلائِكَةَ مُشَبِّكَةٌ (^٤) بِالمدينةِ، على كُلِّ نَقْبٍ مِنْ نِقَابِهَا (مَلَكَانِ) (^٥) يَحْرُسَانِهَا، لَا يَدْخُلُها الطَّاعُونُ ولا الدَّجَّالُ، مَنْ أرادَهَا بِسُوء أذَابَهُ الله كما يَذُوبُ المِلْحُ في المَاءِ\". (^٦)\n_________\n(^١) اللَّيثي، وهو موضع الالتقاء مع مسلم.\n(^٢) هو: سعد بن أبي وقَّاص.\n(^٣) ما بين القوسين تصحَّف في نسخة (م) إلى \"المدينة\" والتصويب من دلالة السِّياق.\n(^٤) مُشَبِّكَةً: التَّشْبِيكُ إدخالُ الأصابعِ بعضِها في بعضٍ. النهاية (٢/ ٤٤١).\n(^٥) في نسخة (م) \"ملكين\" بالنَّصب، وهو خطأ نحويٌّ.\n(^٦) أخرجه الإمام مسلمٌ في كتاب الحجِّ -باب من أراد أهل المدينة بسوء أذابه الله (٢/ ١٠٠٨، ح ٤٩٥) عن أبي بكر بن أبي شيبة، عن عبيد الله بن موسى، عن أسامة بن زيد اللَّيثي به مختصرًا، بلفظ: \"اللهم بارِكْ لأهلِ المدينةِ في مُدِّهِم\" وساقَ الحديث، وفيه: \"مَنْ أرادَهَا بِسُوء أذَابَهُ الله كَمَا يَذُوبُ المِلْحُ في المَاءِ\" وأخرجه الإمام أحمد في مسنده (٢/ ٣٣٠) عن عُثمان بن عُمر عن أسامة بن زيد اللَّيثي بنحوِ لفظ أبي عوانة، كما رواه مسلمٌ في كتاب الحج -باب صيانة المدينة من =\n⦗٣٦٥⦘ = دخول الطاعون والدجال إليها (٢/ ١٠٠٥، ح ٤٨٥) عن يحيى بن يحيى عن مالك، عن نُعيم بن عبد الله، عن أبي هُريرة ﵁ بلفظ: \"على أنْقابِ المدينة ملائكةٌ لا يدخُلُها الطَّاعُونُ ولا الدَّجَّال\".\nمن فوائد الاستخراج: في حديث المصنِّف زيادةٌ صحيحة وتتمَّةٌ لما حذفه الإمام مسلمٌ من حديث أسامة بن زيد الليثيِّ اختصارًا.","vol":"10","page":364},{"text":"٤١٩٨ - حدَّثنا إبراهيم بن الحُسين (^١)، حدَّثنا مُوسى بن إسماعيل، حدَّثنا عبد (الواحد) (^٢) ابن زياد، عن عُثمَانَ بن حَكِيمٍ (^٣)، عن عَامر بن سَعْدٍ، عن أبِيه قالَ: قالَ النَّبيّ ﷺ: \"لَا يُريدُ أهلَ المَدِينَةِ أحدٌ بِسُوءٍ إلَّا أذَابَهُ الله ذَوْبَ الرَّصَاصِ (^٤) في النَّارِ أو ذَوْبَ المِلْحِ في المَاءِ\". (^٥)\n_________\n(^١) هو الحافظ: إبراهيم بن الحُسين بن علي الكِسائي أبو إسحاق الهَمَذَانِي، يُعرَفُ بابن دِيزيل، وبِـ (دابة عفَّان)، ويُلَقِّبُ بِـ \"سِيْفَنَّة\".\n(^٢) كتب الناسخ بدل لفظة \"الواحد\" لفظة \"الرزاق\"، ثم ضرب عليها كتب قبالتها في الهامش الأيمن \"الواحد\"، وضبب عليها بالصحة.\n(^٣) موضِعُ الالتقاء مع مسلم.\n(^٤) الرَّصاص: -بفتح الراء وصادين مهملتين- عنصرُ فِلز ليِّن بين اللَّون الأزرقِ والرَّمادي، لَه بريقٌ فِضِّيٌّ، ينصَهِر عندَ ٣٢٧ م.\nانظر: المعجم الوسِيط (ص ٣٤٨).\n(^٥) أخرجه مسلم في كتاب الحجِّ -باب فضل المدينة، ودعاء النّبَيّ ﷺ فيها بالبركة … (٢/ ٩٩١، ح ٤٦٠) عن ابن أبي عُمر، عن مروان بن مُعاوية، عن عُثمان بن حكيم =\n⦗٣٦٦⦘ = الأنصاريِّ عن عامر بن سعد به، وأصلُ حديثِ مروان عن عامر هو: عن تحريم لابتي المدينة، وعدم قطع عضاها، وحرمة قتل صيدها، والصبر على لأوائها، ولم يذكُر غيرُ مروان عند مسلم حديثَ أبي عوانة هذا عن عامر بن سعد، ولهذا قال الإمام مسلم: \"وزاد -أي مروان- في الحديث \"ولا يريدُ أحدٌ أهل المدينة بسوء إلَّا أذابه الله في النار ذوبَ الرصاص، أو ذوبَ الملحِ في الماء\".\nمن فوائد الاستخراج: متابعة عبد الواحد بن زيادٍ، وعلي بن مسهرٍ (ح / ٤١٩٩) مروانَ بن معاوية على زيادته عن عثمان بن حكيم عند مسلم.","vol":"10","page":365},{"text":"٤١٩٩ - حدَّثنا محمد بن حيَّويه، حدَّثنا محمد بن سَعيد الأصْبَهانِي (^١)، أخبرنا عليُّ بن مُسْهِرٍ، حدَّثنا عُثمان بن حَكيم (^٢)، حدَّثَني عَامِرُ بن سَعْدٍ، عن أبِيه قال: قالَ رسول الله ﷺ: \"منْ أرادَ المَدينَةَ بِسُوءٍ أذَابَهُ الله في النَّار كَذَوْبِ [الرَّصَاص] (^٣) \".\n_________\n(^١) هو: محمد بن سعيد بن سليمان الكوفي، أبو جعفر الأصبهاني، يُلقَّب حمَدان.\n(^٢) موضعُ الالتقاء مع مسلم، انظر تخريج الحديث السابق ح / ٤١٩٨.\n(^٣) ما بين المعقوفين سقط من نسخة (م) واستدركتُه من متون أحاديث الباب، والسِّياق يقتضيه أيضًا، وهذا الموضع هو نهاية الموجود من أبواب الحجِّ لمستخرجِ أبي عوانة، تليها لوحاتٌ من كتاب فضائل القرآن وكتاب الجهاد، ولا يُعرفُ القدرُ السَّاقط بينها وبين ما سقط من آخر كتاب الحجِّ، ولعلَّ الله ﷿ أن يُيَسِّر مخطوطةً صحيحةً مكتملة، ليمكن استدراك ما فات الباحِث.\nوالحمد لله الذي بنعمته تتمُّ الصالحات.\nوصلى الله على محمد وعلى آله وصحبه أجمعين.","vol":"10","page":366},{"text":"<span data-type='title' id=toc-647>مُلحق: وصفُ النُّسخةِ الخَطِّية المعتمدة في تحقيق هذا الجزء</span>\nالنُّسخة المعتمدة في تحقيق هذا الجزء من الكتاب هي النُّسخة الوحِيدة لهذا الجزء الذي قمتُ بتحقيقه، ولم أعثُر على غيرها في هذا الموضع من الكتاب، ويوجَدُ من هذه النسخة الجزءُ الأول، وبعضُ الثاني، والثالث، والرابع، والخامس، وجميعُها محفوظ بدار الكتب المصرية برقم: ٤٥٣ حديث، مسطرتهُا ٢١ سطرا، كُتبت بخط نسخ عادي، ولم يُذكر اسم ناسخها، كتِبَ في آخر الجُزء الأول منها تاريخ نسخها: ٥٩٦ هـ بدار الحديث بدمشق، وتمَّ تصويرها بدار الكُتب المصرية في ١٨ صفر سنة ١٣٦٧ هـ، ولكن يظهر لي -والله أعلم- من رسم خطها وإملائها ونقطها وشكلها وضبطِها، أنَّها حديثةُ النَّسخ، ونُسختْ من نُسخة كانت تحمل التاريخ المذكور، فأثبته الناسخُ على النُّسخة الجديدة، ومُصَوَّرةُ هذه النُّسخة مودعَةٌ في مركز المخطُوطات بمكتبة الجامعة الإسلامية برقم (١١٠٣) فلم.\nوهي نسخةٌ موثَّقة ومعارضةٌ بالأصل الذي نُسختْ مِنه، فكلَّ حديثٍ فيها ينتهي بدائرة منقُوطة، ممَّا يدلُّ على أنَّها مقابلة بالأصل الذي نُسخت منه (^١)، وهي من رواية أبي المُظفر عبد المنعم بن عبد الكريم بن هوازن\n_________\n(^١) انظر لهذه القاعدة: الجَامِع لأخلاق الراوي وآداب السامع (١/ ٢٧٣)، مقدِّمة ابن الصلاح (ص ١٨٧)، أدب الإملاء والاستِملاء (ص ١٧٢)، الشَّذا الفيّاح (١/ ٣٣٣)، الغاية في شرح الهداية في علم الرواية (ص ٨٧)، توجيه النظر إلى أصول =","vol":"10","page":367},{"text":"القُشيري، عن أبي نُعيم عبد الملك بن الحسن الإسفراييني، عن أبي عوانة ﵀-كما تقدَّم في المبحث الثالث من هذا الفصل، كما أثبت عليها عِدَّة سماعاتٍ لعدد من الأئمة، ورمزتُ لها بِـ \"م\" عند التّعليق في الحاشية.\nوالنُّسخة مع توثيقِها ومقابلتِها بأصلها لم تَخلُ من التَّصحيف والتحريف (^١) والخللِ في ترتيب لوحَاتها والسقط الكثير في أوراقِها، كما يظهر أن ناسخها ﵀ لم يعتن بها كما ينبغي، ولذا تصرَّف فيها باختصار تراجم الأبواب لطولها، وما كان له أن يفعل ذلك (^٢)، وعلى طُرَّتِها إثباتُ وقفٍ وعِدةُ تَمَلُّكات، يرجع بعضُها إلى أحد السَّلاطين، وَوُسِمَتْ جميعُ أجزائها بأنها أجزاءٌ من: \"مختصر أبي عوانة يعقوب ابن إسحاق بن إبراهيم الإسفراييني مما ألَّفه على كتاب مسلم بن الحجَّاج\".\n_________\n= الأثر (٢/ ٧٧٥).\n(^١) انظر على سبيل المثال لا الحصر: إسناد حديث (٣٦٠٠).\n(^٢) على سبيل المثال: اختصر تراجم الأبواب التالية:\n• باب الإباحة لبائع الشيء بالنسيئة أن يسترهن من المشتري رهنا وذكر الترجمة (انظر: ترجمة الباب قبل ح / ٥٩٣٦).\n• باب إباحة السَّلم في الثمار بكيل معلوم ووزن معلوم إلى أجل معلوم وذكر الترجمة (انظر: ترجمة الباب قبل ح / ٥٩٥٣).\n• باب النهي عن اتخاذ الخمر خلًّا، ثم قال: \"الترجمة أطول منه\". (ترجمة الباب قبل ح/ ٨٤١٧).","vol":"10","page":368},{"text":"ويقع الجزءُ الثالثُ من الأجزاء المذكورة (^١) في ٨٨ لوحة، وفيه سقط كثير وإخلال في ترتيب أوراقه، ويقع القِسم المرادُ تحقيقُه ضِمْنَه في ٨٠ لوحة، من بداية الموجود منه: ٢ / أإلى ٨١ أ، يبتدئُ لبعض كتاب الحج، وأوَّل أبوابه: باب بيان الإباحة للمحرم غسل رأسه ودلكه رأسه بالماء، وينتهي بباب عقاب من يريدُ بالمدينة سوءا وبأهلها من أبواب الحج.\nيليهَا وجهٌ وسبعُ ورقاتٍ من كتاب فضائل القرآن، آخرها: أحاديث باب الترغيب في سؤال القارئ قراءة القرآن والاستماع إليه ....\nكما أُلحقَ بآخر الموجود منهُ أوراقٌ من آخر الجزءِ الرابع، ولا تخلُو من سَقطٍ وإخلالِ تَرتيب أيضًا، جاء في أولها حديث إسلامِ ثُمامة بن أثال ﵁ وفي آخرها: \"باب محاربة النبيِّ ﷺ أهلَ الطَّائف\"، يليها وجهٌ كُتب فيه: \"نجز الجزء الرابع، الحمد لله وحده، وصلواته على خيرته من خلقه محمد وآله وسلامه\"، يتلوه في الجزء الخامس -باب عدد أصحاب النبي ﷺ\".\nوقدْ تصرَّفتُ في تقديم وتأخير لوحاتِ المَخطوط بما يخْدُمُ النَّص، وتقتضِيه حالةُ المَخطُوط وتكملةُ النَّصِّ من ترتيب؛ وقبل تفصيل القول في مواضع الإخلال والسقط، والنصوص الساقطة؛ أُنَبِّه على ثلاث أمورٍ:\nالأول: التغييرُ الذي قمتُ به متمثِّلٌ في التقديم والتأخير لخدمةِ النَّص\n_________\n(^١) وللمزيد عن الأجزاء الأخرى للنُّسخة ارجع إلى مقدمة الكتاب -قسم الدراسة- مبحث وصف النسخ الخطية.","vol":"10","page":369},{"text":"من غير نُقصان.\nالثاني: لم أعتمدْ على ترتيب مسلم في هذا التقديم والتأخير، وإن كنتُ استضأتُ به في مواضع، لأنَّ أبا عوانة لم يمشِ على ترتيب مسلمٍ في الكُتب والأبواب مع العِلم أنَّ ترتيبه منطقيٌّ منسجِمٌ مقاربٌ لترتيب جميعِ من صنَّف على أبوابِ الفقه.\nالثالث: اللوحاتُ المتَّصلة فيما بينِها لم أقُمْ فيها بأيِّ تغييرٍ، وهي على ترتيبٍ دقيقٍ، فعلَى سبيل المثال: باب أحاديث الطِّيب عند الإفاضة جاء به المصنِّف في موضعه قبل باب طواف الإفاضة وبعد باب رمي الجِمار.\nهذا على سبيل الإجمال، أمَّا تفصيلُ ما قُمتُ به من التَّصرُّف في النُّسخة الخطيَّة فأذكرُه في مطلبين:\nالمطلبُ الأول: مواضعُ الإخلال بالترتيب.\nالمطلبُ الثاني: تحديدُ مواضع السَّقط والأحاديث السَّاقطةِ من النُّسخة الخطِّية في القسم المراد تحقيقه (كتاب الحج):\n\n<span data-type='title' id=toc-648>المطلبُ الأوَّل: مواضِعُ الإخلالِ في التَّرتيب:</span>\nتبتدئُ النُّسخة الخطيَّة حسبَ ترتيبِ دار الكُتب المصريَّة ببعض كتاب الحجِّ، وأول أبوابه: \"باب بيان الإباحة للمحرم غسل رأسه ودلكِه رأسَه بالماء\" كما تقدَّم، ثُمَّ تنقسم النسخة إلى عدَّة مجموعات منفصلٌ عن بعضها البعض، تقتضي تكملةُ النَّص ترتيبَها واجتماعَها اضطرارا، وقد تمَّ تَوَصُّلِي -بتوفيق الله ومعونته- لتَدَارُكِ إشكالِ ما سبَّبَهُ خللُ التَّرتيب في مُعْظَمِ العَمَلِ، مستنِدًا في ذلِك لأدلَّة مؤكَّدة الصِّحَّة في أكثرِ هذَا المُعْظَم، وراجحةً في","vol":"10","page":370},{"text":"يسيرٍ منه، وسأذكر تلك المجموعات مع ذكر أرقامِ اللوحات حسب ترتيب المخطوط الأصلى، وذكر ترقيمِ الأبواب حسب ترتيبِ الباحِث:\n\n<span data-type='title' id=toc-649>المجموعةُ الأولى:</span> تبدأ من ٢ أ، ببعض كتاب الحج: بباب \"الإباحة للمحرم غسل رأسه ودلكِه رأسَه بالماء\"، وتتسلسلُ إلى نهايةِ ١١ أحسبَ ترتيبِ دار الكُتب المصرية للنُّسخة، من باب ١٢ - ٢٣ حسب ترقيم الباحِث، وانتهى ١١ أبقوله: حدثنا محمد بن إسماعيل الصائغ / (جزء إسناد لحديثٍ في عُمرة الحائض)، وتكملةُ الإسناد ومتنه في وجه ٥٩ ب حسب ترتيب دار الكُتب المصرية (^١).\n<span data-type='title' id=toc-650>المجموعة الثانية:</span> وتبدأ من ٥٩ ب بتكمِلة الإسناد السابق: (١/ بمكَّة نا عفَّان بن مُسلم … \"، وتتسلسل اللوحات بدون انقطاع إلى نهاية ٦٧ أ، من باب ٢٣ - ٢٩ حسب ترتيب الباحث، وآخر ٦٧ أ: \"إنما كان هذا الحي من الأنصار قبل أن يُسلموا يُهِلُّون لمناةَ الطَّاغية /\" وتَكملةُ نصِّ الحديث في ١٩ ب (^٢).\n<span data-type='title' id=toc-651>المجموعة الثالثة:</span> وتبدأُ من ١٩ ب بقوله: \"/ كانوا يعبُدون عند المُشَلَّل … \" تكملةً للنص السابق، وتتسلسلُ اللوحات إلى نهاية ٥١ أ، من\n_________\n(^١) انظر: إتحاف المهرة: (١٦/ ج ٢/ ١١٢١، ح ٢١٧٤٢)، وانظر ح / ٣٧٢٤).\n(^٢) انظر: صحيح مسلم (٢/ ٩٢٩، ح ٢٦١)، الإتحاف (١٧/ ٢٤٩، ح ٢٢١٩٦)، وانظر القسم المحقق: (ح / ٣٧٧٩).","vol":"10","page":371},{"text":"باب ٣٠ - ٥٩ حسب ترتيب الباحث، وجاء في آخر ٥١ أحديثٌ من \"باب ذكر الخبر المبيِّن أنَّ النَّبي ﷺ رمى الجمرة وانصرف إلى المنحرِ فنحرَ، والدليلُ على أنَّه ﷺ لم يُصلِّ يوم النَّحر صلاةَ العيد\" وكُتِب بعدَه بخطٍّ عَريضٍ: \"باب/\" وتكملةُ ترجمةِ الباب هذه في وجه ١١ ب (^١).\n\n<span data-type='title' id=toc-652>المجموعةُ الرَّابعة:</span> وتبدأُ من ١١ ب بتكمِلة ترجمَة الباب السابق: \"ذِكْرِ الخَبَرِ المُبَيِّنِ المُوجِبِ على مَنْ يَنْحَرُ بمنىَ أَنْ يَنْحَرَ في رَحْلِهِ حَيْثُ كانَ مِنْ مِنًى، وَأَنَّ مِنًى كُلَّها مَنْحَرٌ، وَصِفَةِ نَحْرِ البَدَنَةِ والذَّبِيْحَةِ\" من باب ٦٠ - ٧٠ حسب ترتيب البَاحِث، وتتسَلْسلُ اللَّوحات إلى نهاية ١٩ أ، وجاء في آخِرها: \"حدثنا عبَّاسُ الدُّوري، نا شَبابة، ح. وحدثنا يوسُف بن مسلَّم نَا\" (إسنادٌ لحديثٍ في بيان الإباحة للحائض ترك طواف الوداع إذا كانت أفاضت) وتكملةُ الإسنادِ في ٧٥ ب (^٢).\n<span data-type='title' id=toc-653>المجمُوعةُ الخامِسة:</span> وتَبدأُ منْ ٧٥ ب بقوله: \"/ نا حجَّاج قالا: ثنا شُعبة … \" تكملةً للإسناد السابق، وتَتسلسلُ اللَّوحاتُ إلى نهاية إلى ٧٧ أ، من باب ٧٢ - ٧٤ حسب ترتيب الباحث، وجاء في نهاية ٧٧ أحديثُ السِّقاية لعبد الله بن عبَّاس ﵄: \"ما بالُ أهل هذا البيت يسقُون /\" وسقط باقي المتن، كما يظهر في هذا الموضع سقطُ أحاديث كثيرة سأبينها\n_________\n(^١) انظر: القسم المُحقَّق (ح / ٤٠٣٩).\n(^٢) انظر: إتحاف المهرة: (١٦ /ج ٢/ ١٠٣٦، ح ٢١٥٦٤)، القسم المحقَّق (ح / ٤١٢٥).","vol":"10","page":372},{"text":"في المطلب الثاني من هذا المبحث، والوجهُ الأنسب بعد هذا الحديث هو ٧٧ ب (^١).\n\n<span data-type='title' id=toc-654>المجموعَةُ السَّادسَةُ:</span> وتبدأ من ٧٧ ب، ببعضِ متن حديث أبي شريح الخزاعي في حُرمة مكَّة: \"لك عمروٌ، قال: أنا أعلم بذلك منك يا أبا شريحٍ … \"، من باب ٧٥ - ٧٧ حسب ترتيب الباحث، وتنتهي هذه المجموعة ب ٧٨ أ، حيث جاء في نهايته: \"حدثنا عبدةُ بن سُليمان البَصري بمِصر، نا خَالد بن نِزار، نا حربٌ\" (إسنادٌ لحديثٍ في حُرمة مكَّة) وسقط باقي الإسناد مع متنه مع أحاديث أخرى، سأشيرُ إليها في المطلب التالي، والوجه الأنسبُ بعد ٧٨ أ، هو ٥١ ب (^٢).\n<span data-type='title' id=toc-655>المجمُوعةُ السَّابعَة:</span> وتبدأُ من ٥١ ب، وفي أولها ترجمة باب: \"وحظر بيان المنصرف من حجِّه من ظهر بيته … \" وسقطتْ أوَّلُ الترجمة مع ما سقط بعد نهاية ٧٨ أ، وتتسلسلُ اللوحاتُ إلى نهاية ٥٣ أ، من باب ٧٨ - ٨٠ حسب ترتيب الباحث للأبواب، وإنما جعلتُ ٥١ ب بعد ٧٨ أ، لأنَّ اللوحات من: (٥١ ب-٥٣ أ) اشتملتْ على أبواب الرجوع من السفر والفَراغ من الحجِّ، ثم أبواب فضائل المدينة، فهذا موضعها الأنسبُ، ولأنَّ آخرَ المتصل بها (أي نهاية ٥٣ أ) مرتبطٌ بأوَّل ٧٨ ب، لكونهما في بيان\n_________\n(^١) انظر في هذا المُلحق: المطلب الثاني- الموضع الخامس من مواضع السقط.\n(^٢) انظر في هذا المُلحق: المطلب الثاني في مواضِع السَّقط.","vol":"10","page":373},{"text":"حُرمة المدينة، وبهذا تتسَلسلُ اللوحاتُ، ويضبطُ التَّرتيبُ، وجاء في نهاية ٥٣ أقولُه: \"إنَّها حرمٌ آمن، إنها حرم\"، وسقط ما بعده، وأنسَبُ ما يأتي بعده هو ٧٨ ب (^١).\n\n<span data-type='title' id=toc-656>المجموعَةُ الثَّامنة:</span> وتبدأ من ٧٨ ب بحديثٍ في حرمة المدينة، جاء في أوَّله: \"حدثنا عبد الرحمن بن مالك بن سُعير … المدينة حرَمٌ … مثل حديث إبراهيم التَّيمي عن أبيه\"، من باب \"ذكر الخبر المبين أن المدينة حرام آمن\" إلى باب بيان حظر إهراق الدم بالمدينة\"، وتتسلسلُ الأحاديث بعد بداية ٧٨ ب إلى نهاية ٧٩ أ، وجاء في آخره حديثٌ في بكُورة الثَّمر سقط آخره: \"ثم يدعُو أصغرَ وليدٍ يراه/\" وسقط مع متن هذا الحديثِ أحاديثُ أخر من بابِ الصَّبر على لأواءِ المدينة (^٢).\n<span data-type='title' id=toc-657>المجموعةُ التاسعة:</span> وتبدأ من ٨٠ أببعض أحاديث الصَّبر على لأواءِ المدينة، فقد سقطت ترجمةُ الباب وإسنادُ الحديث وأوَّلُ الوجه: \"رسول الله ﷺ يقول: لا يصِبرُ على لأوائِها وشدّتهِا … \"، وتتسلسلُ الأحاديث إلى نهاية ٨١ أ، من \"باب دعاء النبي للمدينة إذا أتي بالبكورة\" إلى \"باب الترغيب في سكنى المدينة\"، وفي آخر ٨١ أقولُ الأعرابيِّ في حديث أبي هُريرة ﵁ \"ثم جاءه فقال: أقِلنِي بيعتِي\" وتكملةُ\n_________\n(^١) المصدر السابق.\n(^٢) المصدر السابق، وانظر في مطلب الأحاديث الساقطة: (ح / ٥٦، ٥٧، ٥٩).","vol":"10","page":374},{"text":"النَّصِّ في ٧٩ ب (^١).\n\n<span data-type='title' id=toc-658>المجموعة العاشرة:</span> وتبدأ من ٧٩ ب، وجاء في أولها: \"فأبى رسول الله ﷺ فخرج الأعرابيُّ … \" تكملةُ النصِّ السَّابق، وتتسلسلُ الأحاديث إلى نهاية ٨٠ أ، وجاء في آخر سطرٍ منه حديثُ من باب عقاب من يريدُ بالمدينة سوء: \"من أراد المدينة بسوء أذابه الله في النار كَذَوْبِ … \"، وسقطَ باقي المتن بعد كلمة: \"ذوب\"، وهو آخر بابٍ (برقم ٨٦) بترتيب الباحث، وسقطت بعده أبوابٌ كثيرة، وقفتُ على أطراف أحاديثها في إتحاف المهرة لابن حجر (^٢).\nبعد انتهائي من الترتيب الاضطراري للمجمُوعاتِ السَّابقة حسبما اقتضتْه خدمةُ النصِّ بقيَ مقدارٌ كانَ موضِعُهُ وَسَطَ النُّسخَةِ الخَطّيَّة في أحد عشر بابا، وينقسم إلى مجموعتين:\nالأولى: تبدأ من بداية ٦٧ ب، وفي أوَّله \"يجدُه والجماعُ عند إحرامه\" حيثُ سقطَ الجزءُ الأول من ترجمة الباب ولعلَّه: \"بابُ الطيب للمحرم يجده … \" لأنَّ الأحاديث تحت ترجمة الباب المذكورة كلُّها حول الطيب عند الإحرام، وتتسلسلُ الأحاديث والأبواب إلى نهاية ٧٥ ب، من باب ١ - ٦ بترتيب الباحث، وجاء في الأوراق المذكورة (٦٧ ب-٧٥ أ) بعد الطيب عند\n_________\n(^١) انظر في هذا المُلحق: المطلب الثاني- الموضع العاشر من مواضع السقط.\n(^٢) انظر في هذا المُلحق: المطلب الثاني- الموضع الحادي عشر من مواضع السقط.","vol":"10","page":375},{"text":"الإحرام الأبواب الآتية:\n• باب الأمكنة التي رأى يُونس وموسى صلوات الله عليهما أجمعين ما رآهما يُلبِّيان …\n• باب بيان المكان الذي كانَ يبتدئُ رسول الله فيه بالتلبية عند إحرامه.\n• باب بيان طريق النبي ﷺ عند خُروجه من المدينة إلى مكَّة وموضع نزوله بذي الحُليفة وبيتُوته بها.\n• باب بيان الآفاق الأمكنة التي هي مُهلُّ أهل الآفاق وأن مهل من وراء هذه الأمكنة من منازلهم.\n• باب بيان تلبية رسول الله ﷺ عند إحرامه وتلبيده رأسه …\nوقد سقطتْ أحاديثُ أنَسٍ ﷺ في التلبية في آخر هذا الباب في نهاية ٧٥ أ، جاء في آخر الوجه: \"عن أنس بن مالك: سمعتُ\" (^١).\nالمجموعةُ الثانية: تبدأ من ٥٣ ب، من بعضِ باب تحريم الصَّيد للمُحرِم، حيثُ سقطت ترجمة الباب والأحاديث الأولى في الباب (^٢)، ليبدأ الوجه بإسنادٍ لحديث أبي قتادة ﵁ في الصَّيد: \"حدثنا يونس بن حبيب، نا أبو داود … \"، وتتسلسلُ الأحاديث والأبواب إلى نهاية ٥٩ أ، من باب\n_________\n(^١) انظر في هذا المُلحق: المطلب الثاني- الموضع الثاني من مواضع السقط.\n(^٢) انظر في هذا المُلحق: المطلب الثاني- الموضع الثالث من مواضع السقط.","vol":"10","page":376},{"text":"\"تحريم الصيد للمحرم\" إلى \"باب بيان الإباحة للمحرم حلق رأسه إذا أتاه القمل\" بترتيب الباحث، وانتهى وجه ٥٩ أبحديث كعبِ بن عجرة من باب الإباحة للمُحرم حلق رأسه إذا آذاه القمل، وجاء آخر الوجه: \" … عن ابن أبي ليلى عن كعب بن عُجرة … \" وسقط متنُ هذا الحديثِ وما بعده. (^١)\nوأوراق المجموعة المذكورة (٥٣ ب-٥٩ أ) اشتملتْ على الأبواب التَّالية:\n• باب تحريم الصَّيد للمحرم.\n• باب ذكر الخبر الدال على كراهية أكل لم الصيد لمن صيد من أجله.\n• باب بيان الإباحة للمحرم قتلَ الحِدأة والغُراب والفأرة والكلب العقور والحيَّة.\n• باب بيان الإباحة للمحرم في الحجامة وسط رأسه.\n• باب بيان الإباحَة للمُحرم حَلق رأسِه إذا آذاه القَمْلُ، وما يجِبُ عليه فيه من الفِدية …\nوهذه الأبوابُ الخمسة أخذت في ترتيب الباحث موضع الأبواب من باب \"بيان تلبية رسول الله ﷺ عند إحرامه\" إلى باب بيان الإباحة للمحرم حلق رأسه إذا أتاه القمل\"، وقدَّمتُ المجموعةَ الأُولى على الثانية، لأنَّ الأولى احتوتْ على أبواب أفعالٍ يستفتح بها المحرم إحرامه، من التطيُّب، والتلبيةِ، والخُروج من بيته، ونُزوله بذي الحُليفة.\n_________\n(^١) انظر في هذا المُلحق: المطلب الثاني- الموضع الرابع من مواضع السقط.","vol":"10","page":377},{"text":"وهذا المقدارُ المذكور الذي يصلُ إلى أحدَ عشرَ بابًا، وفصَّلتُه في مجموعتَين كان لا بُدَّ من التَّصرُّف فيه بإحدى طَريقتين:\nالأولى: نقلُه إلى ما بعد المقدار الذي تمَّ ضبط ترتيبه، وجعلِه في نهايته للختْم به، بمثابة المُلحق به، الذي تأكد وجوده في غير موضعه قطعا، ولا بُد من التصرف بنقله، وكان يؤدِّي تأخيره إلى تغيير الحدِّ الأخير في العنوان المعتمد للرسالة سابقا، وهو: (باب عقاب من أراد بالمدينة سوءا وبأهلها) ويستبدل به: باب بيان الإباحة للمحرم حلق رأسه إذا آذاه القمل …).\nثانيا: نقلُ هذا المقدارِ الذي تأكَّد وجودُه في غير موضِعه قطعًا إلى الأول، ليُستفتَحَ به العمل، وتبدأَ أبوابُ الحج بِـ: (باب الطِّيب للمُحرِم يجدُهُ، والجِماعُ عند إحرامه) بدلًا من (باب الإباحة للمحرم غسلَ رأسِه ودلكِه رأسَه بالماء)، وهذا هو الذي ترجّح لديَّ، ولأجله قدَّمتُ تعديلًا في الخطَّة إلى قسم علوم الحديث لعرضه على المجالس العِلمية، وقد تمَّت الموافقة -والحمد لله- من المجالس العلمية المختصة على هذا التعديل، وصار عنوانُ الرسالة الجديد: (المسندُ الصحيح المخرج على صحيح مسلم لأبي عوانة (ت / ٣١٦ هـ) دراسة وتحقيق، من باب الطيب للمحرم يجده والجماع عند إحرامه إلى نهاية باب عقاب من يريدُ بالمدينة سوءا وبأهلها -من كتاب الحج-) بعد أن كان العنوانُ قبلًا: (المسند الصحيح المخرج على صحيح مسلم، لأبي عوانة، دراسة وتحقيق، من باب بيان الإباحة للمحرم غسل رأسه ودلكه رأسه بالماء، -إلى نهاية-: باب عقاب من يريد بالمدينة سوءا","vol":"10","page":378},{"text":"وبأهلها من كتاب الحج، من بداية الورقة الأولى إلى نهاية الورقة الثمانين من الجزء الثالث) وتصرُّفي هذا هُو الأوفقُ والأولى لأكثرَ من سَببٍ:\nأ: إنَّ المقدار المذكور مبدوءا بباب الطيب عند الإحرام، هو الأنسبُ لما تُستفتح به أبواب الحج، ويتعلَّق بما يكون من أعمال الحاجّ في بدايات إحرامه بالحج.\nب: أنه تستَمِرُّ الأبواب التي بعده، وعددُها أحد عشر بابا، حتى يأتي الباب المُسْتَفْتَحُ به سابقًا، وهو: (باب بيان الإباحة للمحرم غسل رأسه ..) تاليا لآخر الأبواب الأحد عشر، وهو موافقٌ لِلْمُسْتَفتحِ به من الأبواب في صحيح مسلم وغيره من الكُتب المصنَّفة على أبواب الفقه.\nج: وضعُه في آخر كتاب الحجِّ يُشَوِّه الترتيبَ المنطقيَّ المُنسَجِمَ الدَّقِيقَ الذِى مشَى عليه الحافظ أبو عَوانة في ترتيبِ سائرِ الأبوابِ الأخْرَى، وبعيدٌ كُلَّ البُعد أن ينتهي المصنِّفُ على أبوابِ الفِقهِ من جميع أبوابِ أفعال الحجِّ، ثم يأتي بفضائلِ مكَّة، وأبواب الرجوع من الحج والسَّفر، وأبواب فضائل المدينة، ثم يأتي بعد كل ذلك بأبواب الطيب عند الإحرام أو أبواب الصيد للمحرم!.\nد: يظهرُ أنَّ أبا عوانة ﵀ استفتح أبواب الحج بباب ما يحرُم على المحرم من الثياب وما لا يحرُم، كما فعل الإمام مسلم، ولكنَّ ذلك الباب سقط مع أحاديثه من النُّسخة الخطيَّة للمستخرج، فقد عزا ابن حجر تلك الأحاديث في إتحاف المهرة إلى مستخرج أبي عوانة.\nهـ: أنه كان كان الإمام أبو عوانة ﵀ قد أدرك الزملاء (السابقون بالعمل فيه) وأدركتُ من خلال عملي أيضا، أنه يغاير بالتقديم","vol":"10","page":379},{"text":"والتأخير أحيانا فيما بين أحاديث كتابه (المستخرج) وأحاديث (صحيح مسلم) -المستخرَج عليه- إلا أنَّ حالَ هذه الأبواب -الأحد عشر- لا يتوفَّر الاطمئانُ لِكَوْنِ أبي عوانة تصرَّف فيها وغايَرَ: بين مواضعها -عنده- ومواضعها في صحيح مسلم، والأظهر أنها مُقْحَمةٌ في هذا الموْضِعِ الذي يتوسَّطُ أبوابَ الحجِّ، بسببِ تصرُّف الناسخ أو عدم عِنايته، ولا يظهر سببٌ لتَصَرُّفِ أبي عوانة فيها بهذه الصورة.\nو: أن تصرُّفي -بتقديمها- هو أحسنُ وجُوهِ التَّصرُّفِ فيها، لكونه أقلَّ إشكالًا من وجُوه التَّصرُّفِ الأُخْرَى.\n\n<span data-type='title' id=toc-659>المطلبُ الثاني: تحديدُ مواضعُ السَّقط والأحاديث السَّاقطةِ من النُّسخة الخطِّية في القِسم المُرادِ تحقيقُه (كتاب الحج):</span>\nسقطتْ أبوابٌ وأحاديثُ كثيرة تتعلَّق بأبواب الحجِّ من النُّسخة الخطيَّة لمستخرج أبي عوانة، وسأذكرُ تلك المواضع بالترتيب مبتدئا بما سقط من أول كتاب الحج فما بعده، موردًا عقِب كُلِّ موضعٍ الطُّرقَ والأحاديثَ التي سقطتْ فيه ووقفتُ عليها في إتحافِ المَهرة للحافظ ابن حجر ﵀:\n\n<span data-type='title' id=toc-660>الموضعُ الأوَّل:</span> سقطتْ لوحاتٌ في أوَّل كتاب الحجِّ من النُّسخةِ الخطّيَّة، قبل الباب الذي جعله الباحث أولَ باب في كتاب الحج: (باب الطيب للمحرم يجدُه والجماعُ عند إحرامه (^١) ويبدُو أنَّ أبا عوانة\n_________\n(^١) من هذا الموضع إلى نهاية الملحق: الإحالة عن يمين علامة: / حسب ترتيب دار الكتب المصرية للمخطوط، وعن يسارها حسب ترتيب الباحث.","vol":"10","page":380},{"text":"بدأ كتاب الحج بِـ \"باب ما يباح للمُحرم بحجٍ أو عمرة وما لا يبُاح .. \" كصَنيعِ الإمام مسلمٍ، ولكنَّه سقطَ من النُّسخة الخطيَّة مع الأحاديث التي تَضَمَّنَها، ومجموعُها أربعةُ أحاديث بالنَّظر إلى الصَّحابي، أمَّا طُرقها بالنظر إلى من بعد الصَّحابي فكثيرةٌ، وهذه الأحايث هي:\n\n١ - حديث عبد الله بن عُمَر ﵄: \"سُئِل رسول الله ﷺ: ما يَلبسُ المحرمُ من الثِّيابِ؟ … \" الحديث.\nأخرجه مسلم في كتاب الحج -باب ما يباح للمحرم بحج أو عمرة، وما يباح وبيان تحريم الطيب عليه بإسناده إلى مالكٍ، عن نافع، وبإسناده إلى الزُّهري عن سالِمٍ، وبإسناده إلى مالكٍ عن عبد الله بن دينار، ثلاثتُهم عن عبد الله بن عمر به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة مالك عن نافع إلى أبي عوانة فقال: \"عه فيه: حدثنا يونس ابن عبد الأعلى، أنا ابن وهب عنه به\" كما عزاه الحافظ إلى أبي عوانة في ترجمة سالم بن عبد الله، عن ابن عمر (٨/ ٣٨٧ ح ٩٦١١) فقال: \"عه فيه [أي في الحج]: ثنا أحمد بن يوسف السلمي، ثنا عبد الرزاق به، (يعني ابن حجر: عن معمر عن الزهريّ عن سالم به)، وعن محمد بن إسماعيل الصائغ ثنا سليمان بن داود ثنا إبراهيم بن سعد ثنا الزهري به، وعن عبد الله بن أيوب المُخَرِّميِّ ثنا سفيان به، وعن أبي أمية ثنا سريج ابن النعمان، وعن بشر بن موسى ثنا الحميدي، قالا: ثنا سفيان به\".\n\n٢ - حديث عبد الله بن عبَّاس ﵄ مرفوعًا: \"السَّراويل لمن لا يجدُ الإِزار، والخُفَّين لمن لا يجدُ النَّعلين\".","vol":"10","page":381},{"text":"أخرجه مسلم في كتاب الحج -باب ما يباح للمحرم بحج أو عمرة، وما يباح وبيان تحريم الطِّيب عليه (٢/ ٨٣٥، ح ٤) بإسناده إلى حمَّاد ابن زيد، وشُعبة، وابن عُيينة، وهُشيم، والثَّوري، وابن جُريجٍ، وأيُّوب السّختياني، سبعتُهم عن عمرو بن دينار، عن عبد الله بن عبَّاس به.\nعزاه الحافظ ابن حجر في إتحاف المهرة (٧/ ٢٨ ح ٧٢٥٨) في ترجمة عمرو بن دينار إلى أبي عوانة فقال: \"عه فيه [أي في كتاب الحج]: ثنا عبد الرحمن بن بِشر، ثنا سفيان بن عيينة به، وعن الرَّبيع بن سُليمان، أنا الشَّافِعيّ، وعن بشر بن موسى، ثنا الحميدي، قالا: ثنا سفيان به، وعن محمد بن عوف، ثنا آدم بن أبي إياس. وعن أبي أميَّة، ثنا روح، قالا: ثنا شعبة. وعن محمد بن عوف، ثنا الفريابي، ثنا سفيان. وعن سعيد بن مسعود الصائغ، قالا: ثنا يحيى بن بكير، ثنا إبراهيم بن نافع؛ كلاهما عن عمرو، به.\nوعن عبد الصمد بن الفضل، ثنا مكيّ. وعن أبي أمية، ثنا روح؛ كلاهما عن ابن جريج، به\".\n\n٣ - حديث جابر بن عبد الله ﵁ مرفوعًا: \"من لم يجد نعلين فليَلْبَسن خُفَّين\".\nأخرجه مسلم في كتاب الحج -باب ما يباح للمحرم بحج أو عمرة، وما يباح وبيان تحريم الطيب عليه (٢/ ٨٣٦، ح ٥) بإسناده إلى زُهَير، عن أبي الزُّبَير، عن جابر بن عبد الله ﵄ به.\nعزاه الحافظُ ابن حجر في إتحاف المهرة في ترجمة أبي الزُّبير عن جابر (٣/ ٣٩٢، ح ٣٢٩١) إلى أبي عوانة فقال: \"عه في الحج: ثنا الصغاني،","vol":"10","page":382},{"text":"ثنا أحمد بن يونس وعلي بن الجعد. وعن عباس الدوري، ثنا أبو نعيم، ثلاثتهم عن زهير، به\".\n\n٤ - حديث يعلى بن أميَّة أنه قال لعمر: وددت أني أرى رسول الله ﷺ، حين ينزل عليه … الحديث، في غَسل جُبَّة المُحرِم المتضمِّخ.\nأخرجه مسلم في كتاب الحجِّ -باب ما يباحُ للمحرم بحج أو عمرة، وما لا يُباح، وبيان تحريم الطيب عليه (٢/ ٨٣٦، ح ٦، ٧، ٨، ٩، ١٠) بإسناده إلى همَّام، وعمرو بن دينار، وابن جُريج، وقَيسٍ، وربَاح ابن أبي مَعروف، خمستُهم (فرَّقهم) عن عطاء بن أبي رباحٍ، عن صَفوان ابن يَعْلى بن أميَّة، عن أبيه يعلى بن أُميَّة به.\nوعزاه الحافظ ابن حجر في إتحاف المهرة في مسند يعلى بن أُمية (١٣/ ٧٢٣ - ٧٢٤ برقم: ١٧٣٤٧) إلى الحافظ أبي عوانة فقال: \"عه: […] ابن رجاء، عن محمد بن بكر. وعن أبي أمية، ثنا روح، كلاهما عن ابن جريج، به وعن يزيد بن سنان […] ثنا أبي، سمعتُ قيسَ بن سَعْدٍ، [....] (^١) وعن أبي يحيى بن أبي ميسرة (بياض) حدثني عطاء، نحوه\".\n\n<span data-type='title' id=toc-661>الموضعُ الثاني:</span> سقطُ عددٍ من اللَّوحات فيما يبدُو لِي -والله أعلم- في آخر باب بيان تلبيةِ رسول الله ﷺ عند إحرامِه وتلبيدِه رأسَه … (بعد نهاية وجه ٧٥ أ/ ٩ ب)، وكان فيها الأحاديثُ التَّالية:\n_________\n(^١) بياض في المواضع الثَّلاثَة في إتحاف المهرة.","vol":"10","page":383},{"text":"٥ - حديثُ أنسٍ ﵁ قال: سمعتُ رسول الله ﷺ يقول: \"لبَّيك عُمرةً وحَجًّا، لبَّيك عمرة وحجا\" مرارًا، هذا اللفظ الذي ذكره ابن حجر في الإتحاف وعزاه إلى أبي عوانة -كتاب الحج، وهو حديثٌ يرويه يحيى بن أبي إسحاق عن أنس بن مالك، ولم أقف لهذا الحديث في النُّسخة الخطية إلا على طريق واحدة سقط متنها، وهي: \"وحدثنا الصغاني، نا أحمد بن إسحاق الحضرمي، نا وهيب، نا يحيى بن [أبي] إسحاق، عن أنس بن مالك، قال: سمعتُ\"، حيثُ ما بعد كلمة \"سمعتُ\"، وقد ذكر له الحافظ ابن حجر عدَّة طرقٍ لعلَّها سقطتْ مع ما سقطَ من آخرِ الباب، فقال (٢/ ٣٧٢، ح ١٩١٩): عه فيه: [أي في الحج]، ثنا مسعدة بن سعيد بن مَسعَدة، ثنا سعيد بن منصور. وعن أبي داود، ثنا أحمد بن حنبل. وعن الصغاني، ثنا سُريج بن النُعمان، قالوا: ثنا هشيم، به، وعن أبي داود الحراني، ثنا سليمان بن حرب، ثنا حماد بن زيد، عن يحيى بن أبي إسحاق وحميد، به. وعن الصغاني، ثنا أحمد بن إسحاق الحضرمي، ثنا وهيب، وعن إبراهيم بن إسحاق بن أبي العنبس، ثنا إسحاق بن منصور، عن داود الطائي. وعن إبراهيم بن مرزوق، عن أبي عاصم. وعن محمد بن حيَّويه، عن أبي حذيفة، كلاهما عن سفيان، كلهم عن يحيى بن أبي إسحاق، به.\nوالحديثُ رواه مسلمٌ في كتاب الحج -باب في الإفراد والقران بالحج والعمرة (٢/ ٩٠، ح ١٨٥) بإسناده إلى حُميد عن بكرٍ عن أنس به و(ح ١٨٦) عن حبيب بن الشهيد عن بكر بن عبد الله به، كما أخرجه في","vol":"10","page":384},{"text":"باب إهلال النبي ﷺ وهديه (٢/ ٩١٥، ح ٢١٤) بإسناده إلى يحيى ابن أبِي إسحاق وعبد العزيز بن صُهيب وحُميد، ثلاثتُهم عن أنس به.\n\n٦ - حديثُ عائِشة ﵄ في الاشتراطِ في الحج للمُحرم، وفيه: أنَّ النبيَّ دخلَ على ضُباعة بنت الزُّبير، فقالت: إنِّي أريدُ الحجَّ وأنا شاكيةٌ، فقال: \"حُجِّي واشتَرِطِي … \" الحديث.\nأخرجه مسلم في كتاب الحج -باب جواز اشتراط المحرم التحلل بعُذرِ المرَض وغيره (٢/ ٨٦٧، ح ١٠٤، ١٠٥) من طريق هشام بن عروة، والزهري، كلاهما (فرقهما) عن عروة عن عائشة ﵄ به.\nعزاه الحافظ ابن حجر في الإتحاف (١٧/ ٢٠٤، ح ٢٢١٢٦) إلى أبي عوانة فقال: \"عه فيه: [أي في الحج]: ثنا محمد بن إسحاق بن الصبَّاح، ثنا عبد الرزَّاق [يعني ابن حجر: عن عبد الرزاق، عن معمرٍ، عن الزُّهري، عن عُروة] به\".\nكما عزاهُ ابن حجر ﵀ إلى أبي عَوانة في الإتحاف (١٧/ ٤٦٤، ح ٢٢٦٢٦) في مُسندِ عائشة ﵄ في ترجمة القاسم عنها: \"حديث: أنَّ النبي ﷺ قال لضُباعة: \"حُجي واشترطي … \" عه في الحج: ثنا يعقوب بن إسحاق القلوسي، ثنا أبو همام، ثنا حماد بن زيد، عن عبيد الله، عنه به\" [أي عبيد الله بن عُمر، عن القاسم عن عائشة ﵁].\n\n٧ - حديث ابن عبّاس ﵄ في الاشتراط في الحج للمحرم، وفيه أنَّ ضُباعةَ بنت الزبير بن عبد المطلب ﵄ أتتْ رسول الله ﷺ، فقالت: إني امرأةٌ ثقيلَةٌ، وإني أريدُ الحجَّ فماذا تأمُرُني؟ قال: \"أَهِلِّي بالحج، واشترطِي أنَّ","vol":"10","page":385},{"text":"محِلِّي حيثُ تحبِسني\".\nأخرجَه مسلم في كتاب الحجِّ -باب جواز اشتراط المحرم التحلُّل بعُذر المرض وغيره (٢/ ٨٦٨، ح ١٠٦) بإسناده عن طاوس وعِكرمة مولى ابن عباس، عن ابن عباس ﵁ به، و(ح ١٠٧) بإسناده عن سعيد بن جُبير وعكرمة عن ابن عباس به، وبرقم (١٠٨) بإسناده عن رباح بن أبي معروف عن عطاء ابن أبي رَباحٍ عن ابن عبَّاس ﵄ به.\nعزاه ابن حجر في إتحاف المهرة (٧/ ٢٧٦، ح ٧٨٠٥) إلى أبي عوانة فقال في ترجمة طاوس عن ابن عباس: \"عه في الحج: ثنا يزيد بن سِنان ومحمد بن سنان البصريان أخوان، قالا: ثنا أبو عاصم، وعن الصغاني، ثنا أحمد بن محمد بن الوليد المكي، عن داود العطَّار، وعن ابن أبي مسَّرة، ثنا أبي، ثنا هشام هو ابن سليمان، كلهم عن ابن جريج، أخبرني أبو الزبير أنه سمع طاوسا وعكرمة، عن ابن عباس به، وبقية طرقه في ترجمة عكرمة\".\nكما عزاه إلى أبي عوانة ﵀ أيضا في ترجمة عطاء بن أبي رباح عن ابن عباس في الإتحاف (٧/ ٤٤٩، ح ٨١٨٨): \"الاشتراط في الحجِّ، وفيه قصة ضُباعَة، عه في الحج: ثنا ابن أبي الربيع وإبراهيم بن مرزوق ويزيد بن سنان، قالوا: ثنا أبو عامر العقدي ثنا رباح بن أبي معْروف، عنه به [يعنِي ابن حجَر: عن عطاء عن ابن عبَّاس ﵄].\nكما عزاه إليه أيضا (٧/ ٥٠٥، ح ٨٣٢٤) في مُسند ابن عباس في ترجمة عكرمة عنه: \"حديث أنَّ ضُباعة بنتَ الزُّبير بن عبد المطلب أتتْ النَّبيَّ ﷺ … عه فيه [أي في الحج]: ثنا يونس بن حبيب، ثنا أبو داود، ثنا","vol":"10","page":386},{"text":"حبيب بن يزيد الأنماطي، عن عمرو بن هَرِم، عن سعيد بن جُبير، وعكرمة، عن ابن عبَّاس، نحوه وله طريق أخرى في ترجمة طاوس عن ابن عبَّاس\".\nقلتُ: لم أقفْ على هذا الحديث في أبواب الحجِّ في المخطوط الذي بين يديَّ، كما إني لم أقف على شيء من طرقه التي عزاها ابن حجر إلى أبي عوانة، ولعله سقط فيما سقط من أبواب الحجِّ الأولى قبل باب: إباحة غسل المحرم رأسه ودلكِه رأسه بالماء.\n\n٨ - حديث عائشة ﵄ في إحرام النّفساء، قالتْ: \"نفِستْ أسماءُ بنت عُميس بمحمد بن أبي بكر بالشَّجرة، فأمر رسول الله ﷺ أبا بكر يأمرُها أن تغتسلَ وتُهلَّ\"، الحديث.\nرواه مسلم بهذا اللَّفظ في كتاب الحجِّ -باب إحرام النُّفساء، واستحباب اغتسالها للإحرام، وكذا الحائض (٢/ ٨٦٩، ح ١٠٩) بإسناده إلى عبد الرحمن بن القاسم عن أبيه عن عائشة ﵁ به.\nعزاه ابن حجر في الإتحاف (١٧/ ٤٦٦، ح ٢٢٦٢٩) في مسند عائشة ﵄ في ترجمة القاسم عنها: \"حديث: نَفِست أسماءُ بنتُ عُميس بالشَّجرة … عه في الحج: ثنا علي بن عُثمان النُّفيلي، وأحمد بن أصرم وأبو داود السِّجستاني، قالوا: ثنا عُثمان بن أبي شَيبة، ثنا عبدة، عن عبيد الله ابن عمر، عن عبد الرحمن بن القاسم، عن أبيه، بهذا\".\n\n٩ - حديث حفصة ﵄ زوجِ النبي ﷺ قالت: يا رسول الله! ما شأن النَّاس حلُّوا ولم تحلل أنت من عُمرتِك؟ قال \"إني لبَّدتُ رأسي قلَّدتُ هديي فلا أحلُّ حتَّى أنحرَ\".","vol":"10","page":387},{"text":"أخرجه مسلم في كتاب الحج -باب بيان أن القارن لا يتحلَّلُ إلا في وقت تحلُل الحاج المفرد (٢/ ٩٠٢ - ٩٠٣، ح ١٧٦، ١٧٧، ١٧٨، ١٧٩) بإسناده إلى نافع وعبيد الله بن عُمر كلاهما (فرَّقهما) عن عبد الله ابن عمر عن حفصة -رضي الله عنمها - به.\nعزاه الحافظ ابن حجر في الإتحاف (١٦/ ج ٢/ ٩٠٧، ح ٢١٣٨٦) إلى الحافظ أبي عوانة فقال: \"حديث \"أنَّها قالت: يا رسول الله! ما شأن الناس حلُّوا … \" عه في الحج: ثنا الصغاني، ثنا روح بن عُبادة، ثنا مالك، وعن عبد الصمد بن الفضل، ثنا مكي إبراهيم، عن ابن جُريج، كلاهما عن نافع، عن ابن عمر عنها به. وعن أبي البَختري، ثنا أبو أسامة، ثنا عبيد الله بن عُمر، عن نافع، عن ابن عُمر: أن حفصة قالت … فذكره، وهذا يُوجب أن يكون من مُسند ابن عمر، وقد أشرنا إليه في ترجمة عبيد الله ابن عمر، عن نافع، عن ابن عُمر، في مسند ابن عُمر ﵄\".\n\n١٠ - حديث ابن عبَّاس ﵁ قال: \"كانوا يرون العُمرة في أشهر الحجِّ من أفجر الفُجور، وكانوا يقولون: إذا برأ الدَّبر وعفَا الأثر … \".\nأخرجه مسلم في كتاب الحج -باب العمرة في أشهر الحج (٢/ ٩٠٩ - ٩١٠، ح ١٩٨) بإسناده عبد الله بن طاوس عن أبيه عن ابن عباس به.\nعزاه ابن حجر في الإتحاف (٧/ ٢٥٠، ح ٧٧٦٢) فقال: \"عه في الحج: ثنا الصغاني ومحمد بن الفرج الأزرق، قالا: ثنا أحمد بن إسحاق، وعن علي بن عبد العزيز، ثنا مسلم بن إبراهيم. وعن أحمد بن عبد الحَميد،","vol":"10","page":388},{"text":"ثنا أبو أسامة، ثلاثتهم عن وُهيب. وعن عُبيد بن حكيم، عن الحسن بن سهل، عن ابن أبي زائدة، ثنا ابن جريج وابن إسحاق، ثلاثتهم عن عبد الله بن طاوس، عن أبيه، به\".\n\n١١ - حديث أنس ﵁ في عدد عُمَر النبي ﷺ: \"أنَّ رسول الله ﷺ اعتمرَ أربعَ غمرٍ كُلُّهن في ذي القعدة إلا التي مع حجَّته … \" أخرجه مسلم في كتاب الحج -باب بيان عدد عُمر النبي ﷺ (٢/ ٩١٦، ح ٢١٧) بإسناده إلى همَّام عن قتادة عن أنس ﵁ به.\nعزاه الحافظ ابن حجر في الإتحاف (٢/ ٢١٩، ح ١٥٨٨) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا عبَّاس الدُّورِيّ، ثنا يحيى بن حمَّاد. وعن يعقُوب بن سُفيان، عن عمرو بن عاصم، كلاهما عن همَّام به\".\n\n١٢ - حديث أبي إسحاق السَّبِيعي، قال: سألتُ زيد بن أرقم كمْ غزوتَ مع رسول الله ﷺ؟ قال سبع عشرة قال وحدثني زيد بن أرقم: \"أن رسول الله ﷺ غزا تسع عشرة وأنه حجَّ بعد ما هاجر حجة واحدة حجة الوداع قال أبو إسحاق وبمكة أخرى\".\nأخرجه مسلم بهذا اللفظ في كتاب الحج -باب بيان عدد عُمَر النبي ﷺ وزمانهنَّ (٢/ ٩١٦، ح ٢١٨) بإسناده إلى زُهير عن أبي إسحاق عن زيد بن أرقم به، وعزاه ابن حجر في إتحاف المهرة (٣/ ٥٩٣، ح ٤٧٠٨) إلى أبي عوانة، فقال: \"عه فيه: [أي في الحج] عن محمد بن عامر وأبي أمية، كلاهما عن النّفيلي -زاد أبو أمية: وأسود بن عامر- قالا: ثنا زُهير، به","vol":"10","page":389},{"text":"في حديث\".\nقلتُ: لم أقف على هذا الحديث في المخطوط الذي بين يديّ في أبواب الحجِّ، ورواه أبو عوانة في كتاب الجهاد -باب بيان عدد غزوات النبي ﷺ (٤/ ٣٥٦، ح ٦٩٥٨ المطبوع من المستخرج) عن هلال بن العلاء، عن حسين بن عياش، وعن أبي أمية، عن الأسود بن عامر والنُّفَيلِي، ثلاثتُهم عن زُهير بن معاوية عن أبي إسحاق السَّبيعي بمثل لفظ مسلم.\n\n١٣ - حديث: \"عُمرةٌ في رمضانَ تعدلُ حجَّة\".\nأخرجه مسلم في كتاب الحج -باب فضل العمرة في رمضان (٢/ ٩١٧، ح ٢٢١، ٢٢٢) بإسناده إلى ابن جُريج وحبيب المعلم كلاهما (فرَّقهما) عن عطاء بن أبي رباح عن ابن عباس به، وعزاه ابن حجر في إتحاف المهرة (٧/ ٤٢٤ - ٤٢٢، ح ٨١١١) إلى الحافظ أبي عوانة فقال: \"عه فيه: [أي في الحج] ثنا يزيد بن سِنان وأبو داود -هو الحراني- قالا: ثنا أبو عاصم، به، وعن أبي عُمر الإمام، ثنا مخلد بن يزيد، ثنا ابن جُريج، به.\n\n١٤ - حديث عائشة ﵄ قالت: \"كنتُ أفتلُ قلائدَ هَديِ رسول الله ﷺ بيديَّ هَاتين … \" وفيه: \"ثم لا يجتنبُ شيئًا ممَّا يَجْتَنِبُ المُحرمُ\".\nأخرجه أبو عوانة في مستخرجِه من خمس طرقٍ عن عائشة ﵂:\nالأولى: طريقُ عُروة، أخرجها مسلم في كتاب الحج -باب استحباب بعث الهدي إلى الحرم لمن لا يريدُ الذهاب بنفسه … وأن باعثه لا يصير محرما … (٢/ ٩٥٧، ح ٣٥٩، ٣٦٠) بإسناده إلى الزُّهريِّ وهِشام ابن","vol":"10","page":390},{"text":"عُروة، كلاهما (فرَّقهما) عن عُروة عن عائشة ﵄ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة من كلتا الطريقين (طريق الزهريّ وهشام) إلى الحافظ أبي عوانة، فقال في ترجمة الزهري عن عُروة (١٧/ ٢٤٦، ح ٢٢١٩٢): \"عه فيه [أي في الحج]: عن الربيع ابن سليمان، ثنا ابن أبي وهب. وعن ابن الجُنيد، عن محمد بن حرب. وعن شعيب بن شعيب بن إسحاق، عن مروان بن محمد، ثلاثتهم عن الليث. وعن عبد الصمد بن الفضل، عن مكيّ بن إبراهيم، عن ابن جُريج، كلاهما عن ابن شِهاب. ولم يذكُر ابنُ جريجٍ عَمْرَة\"، يعني عَمرة بنت عبد الرحمن ذكرها اللَّيث في طريقه.\nوقال في ترجمَة هِشام بن عُروة عن أبيه (١٧/ ٣٢١، ح ٢٢٣٢٢): \"عه في الحج: ثنا ابن عبد الحكم، ثنا أنس بن عياض، أنا محمد بن عبد الوهاب، ثنا جعفر بن عون، وعن علي بن عبد العزيز، ثنا معلَّى، ثنا وُهَيب. وعن ابن الجُنيد، ثنا محمد بن حرب، ثنا اللَّيثُ، ثلاثتُهم عنه به\" [أي عن هِشام بن عُروة به].\nالثانية: طريقُ الأسودِ عن عائشة ﵄، أخرجها مسلم في الكتابِ والبابِ السابقين (٢/ ٩٥٨، ح ٣٦٥، ٣٦٦، ٣٦٧، ٣٦٨) بإسناده إلى الأعمش، والحكم بن عُتيبة، كلاهما (فرَّقهما) عن إبراهِيم النَّخَعي، عن الأسْود بن يزيد النَّخَعِي، عن عائشة ﵄ به.\nوعَزاها الحافظ ابن حجر في الإتحاف (١٦/ ج ٢ / ح ٢١٥٦٨) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا أبو داود الحراني، ثنا","vol":"10","page":391},{"text":"يعلى. وعن الصغاني، ثنا أبو نُعيم ويعلى. وعن الغزِّي، ثنا الفريابي، ثنا سُفيان، كلهم عن الأعمش. وعن يونس بن حبيب، ثنا أبو داود، ثنا شُعبة، عن منصور والأعمش. وعن الصغاني، ثنا أحمد بن إسحاق، ثنا وُهيب. وعن الغزّي، ثنا أبو نعيم، ثنا سفيان. وعن بشر بن موسى، ثنا الحُميدي، ثنا جرير، ثلاثتهم عن منصور. وعن الصغاني، ثنا أبو معمر، ثنا عبد الوارث، ثنا محمد جُحادة، عن الحكم، ثلاثتهم عن إبراهيم به\". [أي عن الأسود بن يزيد النخعي عن عائشة به].\nالثَّالثة: طريق القَاسم بن محمد، أخرج الحديث من طريقه الإمام مسلم في الكتاب والباب السابقين (٢/ ٩٥٧ - ٩٥٨، ح ٣٦١، ٣٦٢، ٣٦٣، ٣٦٤) بإسناده إلى عبد الرحمن بن القاسم، وأفلح بن حُميد، وأيُّوب السَّختياني، وعبد الله بن عون، أربعتُهم (فرَّقهم) عن القاسم عن عائشة ﵄ به.\nعَزاها الحافظ ابن حجَر إلى أبِي عَوانة في إتحاف المهرة (١٧/ ٤٦٩، ح ٢٢٦٣٣) فقال: \"عَه فيه [أي في الحج]: ثنا يونس بن عبد الأعلى، حدثني سفيان بن عيينة، به [أي عن عبد الرحمن بن القاسم عن القاسم به]. وعن الدقيقي وأبي داود الحراني، عن يزيد بن هارون، عن يحيى بن سعيد، كلاهما عن عبد الرحمن بن القاسم به. وعن عباس الدوري، ثنا أحمد بن إسحاق، ثنا وُهيب، ثنا أيّوب، عن ابن القاسِم به، وعن أبي عُتبة وعبد الله بن عبد الحميد الرقي، قالا: ثنا ابن أبي فُديك. وعن يونس بن عبد الأعلى، أنا ابن وهب، كلاهما عن أفلح بن حُميد، عن","vol":"10","page":392},{"text":"القاسم نحوه. وعن أبي داود، عن مُسَدَّدْ، عن بِشْر بن المُفَضّل، عن ابن عون، عنه به نحوه\".\nالرابِعة: طريق مَسْرُوق بن الأجْدَع، أخرج الحديثَ مسلمٌ عن طريقه في الكتاب والباب السابقين (٢/ ٩٥٩، ح ٣٧٠) بإسناده إلى الشعبيّ، عن مسروقٍ به.\nعزاها الحافِظ ابن حجر في إتحاف المهرة (١٧/ ٥٤١، ٢٢٧٥٩) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا ابن عفان، أنا أبو أسامة، عن إسماعيل به [أي إسماعيل بن أبي خالد عن الشَّعبي به]، وعن أبي داود -هو الحراني- وأبي أمية، قالا: ثنا يعلى به [أي يعلى بن عُبيد عن إسماعيل بن أبي خالد به] وعن الصغاني، ثنا أبو نعيم، ثنا زكريا. وعن محمد بن يحيى ومحمد بن عبد الملك الواسطيّ، قالا: ثنا يزيدُ بن هارون، أنا داود بن هند، كلاهما عن عامر [أي الشعبي] به\".\nالخامِسَة: طريق عَمْرة بنت عبد الرحمن، أخرجَ الحديثَ مسلمٌ من طريقها في الكتاب والباب السابقين (٢/ ٩٥٩، ح ٣٦٩) بإسناده إلى مالك بن أنس، عن عبد الله بن أبي بكر، عن عَمْرَة بنت عبد الرحمن به، وفيه قصةٌ لابن زياد وعبد الله ابن عبَّاس ﵄.\nعزاهَا الحافظ ابن حجر في إتحاف المهرة (١٧/ ٧٤٤، ٢٣١٥٨) إلى الحافظ أبِي عوانة فقال: \"عه فيه [أي في الحج]: حدَّثني سِماكُ بن عبد الصمد الأنصاري، ثنا أبو مسهر. وعن محمد حيَّويه، ثنا مُطَرِّف ويحيى بن يحيى والقَعْنَبيِ. وعن النُّفيلي، ثنا خالد بن مَخْلَد. وعن يونس، ثنا","vol":"10","page":393},{"text":"ابن وهب، وسِتَّتُهم عن مالكٍ، به مُطَوَّلًا، وفيه قصَّةٌ لابن زِيادٍ ولابن عبَّاسٍ\".\n\n١٥ - حديث أبِي هريرة ﵁ \"أنَّ رسول الله ﷺ رأى رجلًا يسُوق بدنةً، فقال: اركبْها، قال: يا رسول الله! إنها بدنةٌ، فقال: اركبْها، ويلَك؛ في الثانية أو في الثالثة\".\nأخرجه مسلم في كتاب الحج -باب جواز رُكوب البدنة المهداة لمن احتاجَ إليها (٢/ ٩٦٠، ح ٣٧١، ٣٧٢) بإسناده إلى أبي الزِّناد عن الأعرج، وبإسناده إلى معمر عن همَّام بن مُنبِّه، كلاهما (فرَّقهما) عن أبي هُريرة ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة (١٥/ ٢٢٩، ح ١٩٢٠٣) إلى الحافظ أبي عوانة في ترجمة الأعرج عن أبي هريرة فقال: \"عه طح فيه [أي في الحج] جميعًا: ثنا يونس بن عبد الأعلى، ثنا ابن وهبٍ، ثنا مالكٌ به\"، كما عزاه له في ترجمة همَّام عن أبي هريرة (١٥/ ٦٨٠، ح ٢٠١٤٨) فقال: \"عه في الحج: ثنا أحمد بن يوسف، ثنا عبد الرزاق .. أنَا معمر عنه به\" [أي عن همَّام به].\n\n١٦ - حديث أنسٍ ﵁ قال: \"مرَّ رسول الله ﷺ بِرَجُلٍ يسُوقُ بدَنَةً … \" بنحو الحديث السَّابق.\nأخرجه مسلم في كتاب الحج -باب جواز رُكوب البدنة المهداة لمن احتاجَ إليها (٢/ ٩٦٠، ح ٣٧٣، ٣٧٤) بإسنادِه إلى ثَابِتٍ البُنانِي، وبُكَير بن الأخنَس، كِلاهما (فرَّقهما) عن أنس ﵁ به.","vol":"10","page":394},{"text":"وعَزَاهُ الحافِظ ابن حَجر في إتحافِ المَهَرة (١/ ٤٣٦، ح ٣٨٨) إلى الحافظ أبي عوانة في ترجمة بُكير بن الأخْنَس عن أنسٍ فقال: \"عَه في الحج: أنا ابن الجُنيد، ثنا أبو أحمد الزُّبيري. وعن الحسن بن عفان، عن محمد بن عُبيد. وعن الغزِّي والسريّ بن يحيى، قالا: ثنا أبو نُعيم. وعن السَّرِيّ، عن يعلى عُبيد، كلهم عن مِسعر، عنه به\".\n\n١٧ - حديث جَابرٍ ﵁ سمعتُ النبي ﷺ يقول: \"اركبْها بالمَعرُوف، حتَّى تجدَ ظَهرًا\".\nأخرجه مسلم في كتاب الحج -باب جواز كوب البدَنة المُهْداة لمن احتاجَ إليها (٢/ ٩٦١، ح ٣٧٥، ٣٧٦) بإسناده إلى ابن جُريج ومَعْقِلِ بن عبيد الله، كِلاهُما (فرَّقهما) عن أبِي الزُّبير عن جَابرٍ ﵁ به.\nوعَزاه ابن حجر في إتحاف المهرة (٣/ ٤٤٧، ح ٣٤٣٢) إلى الحافظ أبِي عَوانة في ترجمة ابن جُريج عن أبي الزبير فقال: \"عه فيه [أي في الحج]: ثنا عليُّ بن حرب، ثنا أنسُ بن عِياض، عن ابن جُريجٍ به\".\nكما عزاه إليه أيضا في الإتحاف (٣/ ٥١٨، ح ٣٦٢٩) في ترجمَة معْقِل بن عبيد الله عن أبي الزُّبير فقال: \"عه في الحج: حدثنا عبد الله ابن محمد بن عبد الرحمن بن شِيرَوَيه، ثنا سلَمة بن شمَبِيب، ثنا الحسَن بن أَعْيَن، ثنا معقل بن عبيد الله به\".\n\n١٨ - حديث عبد الله بن عبَّاس ﵄ قال: بعثَ رسول الله ﷺ بستِّ عشرة بدَنةً مع رجُل وأمَّره فيها، قال: فمضى ثم رجع، فقال يا رسول الله! كيف أصنع بما أبْدَع عليَّ منها؟ قال: \"انحرْها ثُمَّ اصبُغْ نَعْليها","vol":"10","page":395},{"text":"في دَمها ثُمَّ اجْعله على صفحتِها ولا تأكُلْ مِنها أنتَ ولا أحدٌ من أهلِ رُفْقَتِك\".\nأخرجه مُسلم بهذا اللفظ في كتاب الحج -باب ما يفعل بالهدي إذا عطَب في الطَّريق (٢/ ٩٦٢، ح ٣٧٧) بإسناده إلى أبي التَّيَّاح الضُّبَعي، عن موسى بن سَلَمة الهُذَلِيِّ عن ابن عبَّاس به.\nوعزاه الحافظ ابن حجر في إتحاف المهرة (٨/ ٩٨، ح ٩٠٠٨) إلى أبي عوانة فقال في ترجمة موسى بن سَلمة عن ابن عبَّاس: \"عه فيه [أي في الحج]: ثنا أبو داود السِّجزي، ثنا سُليمان بن حرب، ومُسدد، قالا: ثنا حمَّاد بن زيد. وعن يوسف، ثنا محمد بن أبي بكر، ثنا حماد وإسماعيل ابن إبراهيم -فرَّقهما- قالا: ثنا أبو التيَّاح عنه به\".\n\n١٩ - حديث ذُؤيب أبي قَبيصة الخُزاعي ﵁: \"أنَّ رسول الله ﷺ كان يبعثُ معه بالبُدْنِ ثُمَّ يقول: إن عطِب منها شيءٌ فخشيتَ عليه موتًا فانحرها ثُمَّ اغمِس نعلَها في دمِها ثُمَّ اضربْ به صفْحَتَها ولا تُطْعِمها أنت ولا أحدٌ من أهل رُفقتك\".\nأخرجه مسلم بهذا اللفظ في كتاب الحج -باب ما يفعل بالهدي إذا عطَب في الطَّريق (٢/ ٩٦٣، ح ٣٧٨) بإسناده إلى سعيد بن أبي عروبة، عن قتادة، عن سِنان بن سَلمة، عن ابن عبَّاس، عن ذُؤيبٍ به.\nوعَزاهُ الحافِظُ ابن حَجر في إتحاف المهرة (٤/ ٤٥٦، ح ٤٥١٧) إلى أبي عوانة في مُسند أبي قَبيصة فقال: \"عه فيه [أي في الحج]: ثنا أبو حاتم الأنصاري. وعن يحيى بن أبي طالب، ثنا عبد الوهاب بن عطاء. وعن","vol":"10","page":396},{"text":"يعقوب بن سُفيان، ثنا محمد بن منهال، ثنا يزيدُ بن زُرَيعٍ، ثلاثتهم عن سعيد به، وعن محمد بن عبد الله مُهِلٍّ، عن عبد الرزَّاق، عن معمر، عن قتادة، نحوه.\n\n<span data-type='title' id=toc-662>الموضِعُ الثَّالث:</span> سقطُ وجهٍ على الأقل قبل بداية الموجود من أبواب الصَّيد (قبل بداية ٥٣ ب / ١٠ أ)، وإن كان هذا الموضع يدخل تحت الموضع السابق، ولكني أفردتُه بالذكر ليتبيَّن ما سقط من أبواب الصيد مما بقي منه، ويبدو لي -والله وأعلم- أنَّه كان في هذا الموضع الأحاديث التَّالية:\n٢٠ - حديث الصَّعب بن جَثَّامة اللَّيثي ﵁ قال: \"مرَّ بِي رسول الله ﷺ، وأنا بِالأبواء فأهديتُ له حمارُا وحشِيًّا … \".\nأخرجه مسلم في كتاب الحج -باب تحريم الصَّيد للمُحرم (٢/ ٨٥٠، ح ٥٠، ٥٢) بإسناده إلى مالكٍ، اللَّيث بن سعدٍ، ومعمرٍ، وصالح بن كَيسان، وسفيان بن عُيينة، خمستُهم عن ابن شِهابٍ الزُّهري، عن عبيد الله بن عبد الله، عن عبد الله بن عبَّاس، عن الصَّعب ابن جَثَّامة ﵁ به.\nعزاه الحافظ ابن حجر في الإتحاف (٦/ ٢٨٢ ح ٦٥٣٣) في مُسند الصَّعب بن جثَّامة اللَّيثي إلى أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا يونس بن عبد الأعلى، ثنا سفيان بن عيينة، عن الزهري، به، وقال في روايته: لحم حمارِ وحْشٍ. قال أبو عوانة: كذا صالح بن كَيسان، عن عبيد الله بن عبد الله بن عتبة. وعن الربيع بن سليمان، ثنا أسد بن موسى، ثنا الليث بن سعد، به. وعن يونس بن عبد الأعلى، ثنا ابن وهب، به.","vol":"10","page":397},{"text":"وعن السُّلمي ومحمد بن إسحاق بن الصباح ومحمد بن مُهِلّ الصَّنعاني، قالوا: ثنا عبد الرزاق، عن معمر. وعن أبي أمية، ثنا أبو اليمان، أنا شعيب، عن الزهري، به. وعن أبي حميد، ثنا حجاج. وعن أحمد بن عصام، ثنا أبو عاصم. وعن الحميري، ثنا مكي بن إبراهيم، كلهم عن ابن جريج، به. [يعني: عن الزهري به]، وعن أبي داود الحراني، ثنا يعقوب ابن إبراهيم بن سعد، عن أبيه، عن صالح بن كَيسان، كلهم عن ابن شهاب، وفي روايتهم كلهم: حمار وحش، وفي رواية أبي عاصم وحجاج سؤال ابن جريج لابن شهاب، قال أبو عوانة: لم نزد هذا إلا عن ابن جريج. قلت: [القائل ابن حجر]: وسيأتي في ترجمة سعيد بن جبير، عن ابن عباس ما يوافق رواية سُفيان بن عيينة [برقم: ٧٣٨٠] والله أعلم\".\n\n٢١ - حديث من مسند ابن عباس ﵄: \"أنَّ الصَّعبَ بن جثَّامة أهدَى إلى رسول الله عَجُزَ حمار وحشٍ بعدئذ وكان محرمًا فردَّه … \".\nأخرجه مسلم في كتاب الحج -باب تحريم الصَّيد للمُحرم (٢/ ٨٥١، ح ٥٣، ٥٤) بإسناده إلى الأعمش، والحكم بن عُتيبة، وشُعبة بن الحجَّاج، ثلاثتُهم، عن حبيب بن أبي ثابت، عن سعيد بن جُبير، عن ابن عبَّاس به، وعزاه الحافظ ابن حجر إلى أبِي عوانة في الإتحاف (٧/ ٨٠، ٧٣٨٠) في ترجمة سعيد بن جبير عن ابن عباس، فقال: \"عه في الحج: ثنا أبو داود الحراني، ثنا أبو زيد الهرَوي، وعن يونس بن حبيب ثنا أبو داود، قالا: ثنا شُعبة، وعن يوسف القاضِي، ثنا محمد بن أبي بكر، ثنا معتمر بن سُليمان، ثنا منصُور بن المُعْتَمر، كلاهما عن الحكم بن عُتيبة، وعن أبي علي","vol":"10","page":398},{"text":"الزعفراني، ثنا عَبيدة بن حُميد، ثنا الأعمش، عن حبيب بن أبي ثابت، كلاهما عن سعيد به، وقال: رواه عليُّ بن حَرب، عن أبِي معاوية، عن الأعمش، وقال فيه: حمار وحْشٍ\".\n\n٢٢ - حديث زيدِ بن أرقم ﵁ أنَّ النبيَّ ﷺ أُهدِيَ لهُ عضوٌ من لحمِ صيدٍ فردَّه فقال: \"إنَّا لا نأكُله إنَّا حرُمٌ\".\nأخرجه مسلمٌ في كتاب الحج -باب تحريم الصَّيد للمُحرم (٢/ ٨٥١، ح ٥٥) بإسناده إلى ابن جُريج، عن الحسن بن مُسلم، عن طاوُس، عن ابن عبَّاس، عن زيد بن أرقم ﵁ به، وعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة طاوس عن زيد بن أرقم (٤/ ٥٧٥، ح ٤٦٧٩) إلى أبي عوانة فقال: \"عه فيه [أي في الحج]: حدثني هلال بن العلاء. وثنا أبو حُميد -فرَّقَهُما- كلاهمُا عن حجَّاج بن محمد، عن ابن جُريج به. وعن الصَّنعاني، عن عبد الرزَّاق به\".\n\n٢٣ - حديث أبِي قتادة ﵁: أنهَّم كانوا في سفرٍ ومنهم من قد أحرم … الحديث في قِصَّة الحِمار الوَحشِيِّ، رواه عنهُ جماعةٌ منهم:\nأوَّلًا: عبد الله بن أبي قَتَادة عنه، أخرج مسلم حديثَه، في كتاب الحج -باب تحريم الصَّيد للمحرم (٢/ ٨٥٣ - ٨٥٥، ح ٥٩، ٦٠، ٦١، ٦٢، ٦٣، ٦٤، ٦٥) من طُرقٍ كثيرةٍ عنه عن أبي قتادة، وعزى حديثه ابن حجر في الإتحاف (٤/ ١٣٦، ح ٤٠٥٧) إلى أبي عوانة، وذكر طرقَه وأسانيده، ولكنِّي لم أقفْ منها على طريق واحدةٍ في النُّسخة الخطيَّة للمستخرج، ولعلَّها سقطتْ مع ما سقطتْ من الأحاديث أول تحريم الصيد للمُحرم، قال","vol":"10","page":399},{"text":"ابن حجر: \"عه في الحج: [وذكر فيه]: وعن أبي داود الحراني، ثنا أبو عُمر الحوضي، كلاهما عن أبي حازم، به. [يعني: عن عبد الله بن أبي قتادة به].\nوحديث أبي حازم هذا أخرجه مسلم في كتاب الحج -باب تحريم الصيد للمحرم (٢/ ٨٥٥، ح ٦٣) مختصرا عن أحمد بن عبدة الضبِّي، عن فُضَيلِ بن سليمان النُّميري، عن أبي حَازِم عن عبد الله عن عبد الله بن أبي قتادة، عن أبيه قتاده ﵁ به.\nثانيا: أبو محمد نافِع مولى أبي قتادة عن أبي قتادة: أخرج مسلمٌ حديثَه، في كتاب الحج -باب تحريم الصَّيد للمحرم (٢/ ٨٥١ - ٨٥٢، ح ٥٦، ٥٧) بإسناده إلى صالح بن كَيسان، وأبي النَّضر، كلاهما (فرَّقهما) عنه عن أبي قتادة به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في مسند أبي قتادة (٤/ ١٦٤، ح ٤٠٩٦) إلى أبي عوانة، وذكر طُرُقه وأسانيده، بيدَ أنِّي لم أقفْ على بعض تلك الطُّرُق في المخطوط الذي بين يدي، ولعلها سقطتْ فيما سقطت من الأحاديث أول باب تحريم الصيد للمُحرم، وهي:\nقال ابن حجر: \"عه في الحج: ثنا يونس، ثنا ابن وهب، ح، وثنا أبو إسماعيل الترمذي، ثنا القعنبي، كلاهما عن مالك، عن أبي النَّضر، عنه، به، وعن عيسى بن أحمد، ثنا ابن وهب، عن عمرو بن الحارث، أن أبا النضر حدثه، عن نافع مولى أبي قتادة وأبي صالح التوأمة، عن أبي قتادة به. اهـ\nثالثا: عطاء بن يسار، عن أبي قتادة، أخرج حديثَه مسلمٌ في كتاب","vol":"10","page":400},{"text":"الحج -باب تحْريم الصَّيد للمُحرم (٢/ ٨٥٢، ح ٥٨) بإسناده إلى زيد بن أسْلم، عنه عن أبي قتَادة به.\nوعزاه الحافظ ابن حجر إلى أبي عوانة في الإتحاف (٤/ ١٤٨، ح ٤٠٨٧) في ترجمة عطاء بن يسار عن أبي قتادة فقال: \"حديثٌ في قصة الحمار الوحشي، مثل حديث أبي النضر عن نافع عن أبي قتادة، عه في الحج: ثنا أبو إسماعيل ثنا القعنبي، عن مالك، عن زيد بن أسلم عنه به\".\n\n<span data-type='title' id=toc-663>الموضع الرابع:</span> سقطُ وجهٍ على الأقل في آخر \"باب بيان الإباحة للمحرم حلق رأسه إذا آذاه القمل، وما يجب عليه فيه من الفدية .... \" (بعد نهاية ٥٩ أ/ ١٥ ب)، وسقط في هذ الموضع الحديثُ التالي:\n٢٤ - حديث كعبِ بن عُجرة ﵁: أتى عليَّ رسول الله ﷺ زمنَ الحُدَيْبِيَّة، وأنا كثيرُ الشَّعر، فقال: كأنَّ هَوَامُّ رأسِكَ تُؤذِيك … الحديث.\nأخرجه مسلم في كتابِ الحجِّ -باب جواز حلق الرأس للمحرم إذا كان به أذى، ووجوب الفدية لحلقه، وبيان قدرها (٢/ ٨٥٩ - ٨٦٢، ح ٨٠، ٨١، ٨٢، ٨٣، ٨٤، ٨٥، ٨٦) من طرقٍ كثيرة عن عبد الله ابن معقِل، وعبد الرحمن بن أبي ليلى، كلاهُما (فرَّق طرقَهُما) عن كعب بن عُجرة به.\nعزاه الحافظ ابن حجر إلى أبي عوانة في إتحاف المهرة في مسندِ كَعب بن عُجْرة (١٣/ ١٨ ح ١٦٣٨١)، وذكر طرقًا وأسانيدَ كثيرة للحديث، لم أقف على بعضها في النُّسخة الخطِّية للقسم الذي أقوم بتحقيقه من أبواب الحج، ولعلها سقطتْ مع ما سقط من الأحاديث آخرَ:","vol":"10","page":401},{"text":"\"بابِ بيان الإباحة للمحرم حلق رأسه إذا آذاه القمل، وما يجب عليه فيه من الفدية، والدليل على أنَّ الكفارة بعد الحنث\"، والطُّرق السَّاقطة هي التي تضَمَّنَها النصُّ المُقْتَبس من كلام الحافظ ابن حجر ﵀ الآتي:\nقال الحافظ ابن حجَر: \"عَه فيه: … وعن أبي أمية، عن محمد بن سابق، عن إبراهيم بن طَهمان، عن أبي الزبير، ثمانيتُهم عن مجاهد به، [يعني ابن حجر: عن مجاهد عن عبد الرحمن بن أبي ليلى]، وعن أبي موسى، ثنا موسى بن إسماعيل، ثنا حماد. وعن الصغاني، ثنا عفان، ثنا همام، كلاهما عن داود، عن الشعبيّ، عن ابن أبي ليلى، به. وعن أبي داود، ثنا محمد بن منصور، ثنا يعقوب -هو ابن إبراهيم بن سعد- ثنا أبي، عن ابن إسحاق، حدثني أبان بن صالح، عن الحكم عن ابن أبي ليلى، به. ولم يذكر بينهما مجاهدا كما ذكر عفان. وعن علي بن حرب، ثنا محمد بن فضيل، عن أشعث، عن الشعبي، عن عبد الله بن معقل به. وعن جعفر بن عبد الواحد، عن البرساني. وعن يزيد سنان عن أبي عاصم. وعن سعدان بن نصر، عن الأنصاري، ثلاثتهم عن ابن جريج، عن عمرو بن دينار، عن يحيى بن جَعدة، عن كعب بن عجرة، نحوه\".\n\n<span data-type='title' id=toc-664>الموضعُ الخامِس:</span> سقطُ عدَّة لوحاتٍ بعد نهاية ٧٧ أ/ ٧٥ أ، سقط فيها آخر ما جاء في باب \"ذكر الخبر الموجب على متولِّي السِّقاية اتخاذَ النَّبيذِ فيها وسَقْي النَّاسِ فيه وصفة شُربِ النبي ﷺ\"، من بعض متنِ حديث ابن عبَّاس ﵄ في السِّقاية، كما سقط في هذا الموضع -فيما يبدو- أحاديثُ أخرى أيضا:","vol":"10","page":402},{"text":"٢٥ - حديث ابن عبَّاس ﵄: \"أنَّ أعرابيا قال له: ما بال النَّاس يسقُون العَسلَ واللَّبن .... \"، أخرجه مسلم في كتاب الحج -باب وجُوب المَبِيتِ بمنى ليالي التَّشْرِيق، والترخِيص لأهل السِّقاية (٢/ ٩٥٣، ح ٣٤٧) بإسناده إلى حُميد الطويل، عن بكر بن عبد الله المُزني، عن ابن عبَّاس به، ورواه أبو عوانة أيضا في كتاب الحج -باب السِّقاية واتِّخاذِ النَّبِيذِ فيها (ح / ٦٣٢، ٦٣٣) من طريقين بِمتنَين مُستَقِلَّين عن حُميد الطويل، وقد سقط الجزء الأكبر من متن الطريق الثانية، وسقطَت طريقٌ ثالثة مع متنها أيضا في هذا الموضع، ذكرها الحافظ في الإتحاف (٧/ ٧٢٤٦): \"وعن يوسف القاضي، ثنا محمد بن أبي بكر، ثنا يزيد بن زريع، عن حميد، به\" [أي عن بكر عن عبد الله بن عباس].\n\n٢٦ - حديث عبد الله بن عُمر ﵄ قال: \"كان رسول الله ﷺ وأبو بكر وعُمر ينْزِلُون الأبْطَحَ … \".\nأخرجه مسلم في صحيحه في كتاب الحج -باب استِحباب النُّزول بالمُحصَّب يوم النَّفر، والصلاة به (٢/ ٩٥١، ح ٣٣٧، ٣٣٨) بإسناده إلى أيوب السّختياني وصخر بن جُويرية، كلاهما (فرقهما) عن نافع عن ابن عمر به، وعزاه ابن حجر في إتحاف المهرة (٩/ ٤٣، ح ١٠٣٧٥) إلى الحافظ أبي عوانة فقال: \"عه في الحج: حدثني جعفر بن محمد بن الحجاج الرقي، ثنا محمد بن أبي سَمينة، ثنا عبد الرزاق، عن معمر عنه به [أي عن أيوب السّختياني عن نافع به].\nكما عزاه ابن حجر إلى أبي عوانة في الإتحاف (٩/ ١٩٠،","vol":"10","page":403},{"text":"ح ١٠٨٥٨) في ترجمة عبيد الله بن عمر عن نافع عن ابن عمر فقال: \"عه فيه [أي في الحج]: ثنا محمد بن يحيى به\" [أي عن عبد الرزاق، عن معمر به].\n\n٢٧ - حديث عائشة ﵂ أنهَّا قالتْ: \"ليسَ المُحصَّب من السُّنَّة، إنَّما نزلَه رسول الله ﷺ ليكون أسمحَ لخُروجِه\".\nأخرجه مسلم في صحيحه في كتاب الحج -باب استِحباب النُّزول بالمُحصَّب يوم النَّفر، والصلاة به (٢/ ٩٥١، ح ٣٣٩، ٣٤٠) بإسناده إلى هِشام بن عُروة، والزُّهري، كلاهما (فرَّقهما) عن عُروة، عن عائشة ﵂ به.\nوعزاهُ ابن حجَر في إتحاف المهرة (١٧/ ٣٥٧، ح ٢٢٣٩٩) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: أنا أبو داود الحرَّاني، ثنا محاضر، وعن أبي الأزهر، عن مالك بن سُعير، وعن عيسى بن أحمد، أنا ابن وهب، عن عمرو بن الحارث، وعن عمار، عن الحميدي، عن سفيان -هو ابن عيينة- وعن محمد بن إسحاق البكَّائي، عن قَبيصة، عن سُفيان الثوري، كلهم عن هِشام به\".\n\n٢٨ - حديث عبد الله بن عبَّاس ﵄ قال: \"ليسَ التَّحْصيب بشَيءٍ، إنَّما منْزِلٌ نزَلَه رسول الله ﷺ \".\nأخرجه مسلم في صحيحه في كتاب الحج -باب استِحباب النُّزول بالمُحصَّب يوم النَّفر، والصلاة به (٢/ ٩٥٢، ح ٣٤١) بإسناده إلى سفيان بن عُيينة، عن عمرو، عن عطاء، عن ابن عباس ﵄ به.","vol":"10","page":404},{"text":"وعزاه ابنُ حجر في إتحاف المهرة (٧/ ٤٣٩، ح ٨١٦٧) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي الحج]: ثنا ابن أبي مسرَّة، ثنا الحُميدي. وعن أبي أمية، ثنا سُريجُ بن النُّعمان، كلاهما عن سُفيان به\".\n\n٢٩ - حديث أبي رافعٍ ﵁ مولَى النّبَي ﷺ قال: \"ضربتُ قُبَّةَ رسول الله ﷺ بالأبطحِ، ولَم يأمُرْني أنْ أنزلَ الأبطَح، فجاء فنَزل\".\nأخرجه مسلم في صحيحه في كتاب الحج -باب استِحباب النُّزول بالمُحصَّب يوم النَّفر، والصلاة به (٢/ ٩٥٢، ح ٣٤٢) بإسناده إلى صالح بن كَيسان، عن سُليمان بن يَسار عن أبي رافع به، وعزاه ابنُ حجر في إتحاف المهرة (١٤/ ٢٤٣، ح ١٧٧٠٦) إلى أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا أبو أمية، ثنا القواريري، وثنا أبو داود، ثنا أحمد بن حنبل وعثمان بن أبي شيبة ومسدد، قالوا: ثنا ابن عيينة به\" [أي عن صالح بن كيسان به].\n\n٣٠ - حديث أبي هُريرة ﵁ عن رسول الله ﷺ قال: \"أنه قال: ننْزِلُ غدا إن شاء الله بخيفِ بني كنانة حيث تقاسَمُوا على الكُفر\".\nأخرجه مسلم في صحيحه في كتاب الحج -باب استِحباب النُّزول بالمُحصَّب يوم النَّفر، والصلاة به (٢/ ٩٥٢، ح ٣٤٣، ٣٤٤، ٣٤٥) بإسناده إلى يونس بن يزيد، والأوزاعي، كلاهما (فرَّقهما) عن الزُّهري، عن أبِي سَلمة بن عبد الرحمن، وبإسناده إلى أبي الزِّناد، عن الأعرج، كلاهما (فرَّقهما) عن أبي هُريرة ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة (١٥/ ٢٢٧، ح ١٩٢٠٠) في","vol":"10","page":405},{"text":"ترجمة الأعرج عن أبي هريرة إلى أبي عوانة فقال: \"عه في الحج: ثنا أبو فروة يزيد بن محمد الرّهاوي، ثنا خالد بن يزيد أبو الهَيثم الزرقي، أنا بشر ابن ورقاء بن عُمر، وعن محمد بن حيَّويه، ثنا أبو اليَمان، أنا شُعَيب، كلاهما عن أبي الزِّناد، عنه به [أي عن الأعْرج به].\nوعزاه إليه أيضا في الإتحاف (١٦ /ج ١/ ٢٠٤٨٥) في ترجمَة أبي سَلمة بن عبد الرحمن عن أبي هريرة فقال: \"عه فيه [أي في الحج]: ثنا الربيع بن سُليمان وعيسى بن أحمد، قالا: ثنا بشر بن بكر به [أي عن الأوزاعي عن الزهريّ به] وعن أبي أميَّة، ثنا محمد بن مُصْعَب، ويحيى بن الضحَّاك، قالا: ثنا الأوزاعي بنحوه\".\n\n٣١ - حديث بلال بن رباح ﵁، في صلاة النبي ﷺ في جوفِ الكعبة، أخرجه مسلم في كتاب الحج -باب استحباب دخول الكعبة للحاجِّ وغيره، والصلاة فيها، والدعاء في نواحيها كلِّها (٢/ ٩٦٦، ح ٣٨٨، ٣٨٩، ٣٩٠، ٣٩١، ٣٩٢، ٣٩٣، ٣٩٤) بإسناده إلى أيوب السختياني، ومالك، وعبيد الله بن عُمر، وعبد الله بن عون، أربعتُهم (فرَّقهم) عن نافعٍ، وبإسناده إلى الزُّهري، عن سالم، كلاهما (فرقَّهما- سالما ونَافعًا) عن عبد الله ابن عُمر ﵁، عن بِلال بن رباح ﵁ به.\nوعَزَاهُ الحافظ في إتحاف المهرة (٢/ ٦٤٥ - ٦٤٦، ح ٢٤٣٢) في مُسند بلال ﵁، إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا إسحاق بن إبراهيم، قال: قرأنا على عبد الرزّاق، عن معمر، عن أيُّوب به، وفيه: صلَّى ركعتين، وعن أبي أميَّة، ثنا أبو النُّعمان، ثنا حمَّاد بن زيد، عن","vol":"10","page":406},{"text":"أيُّوب، بتمامِه، وقال فيه: نسيتُ أن أسأله كم صلَّى. وعن حمدان ابن الجُنيد، عن الحُميدي، عن سُفيان، عن أيُّوب، نحوه. وعن يونس بن عبد الأعلى، أنا ابن وهب. وعن الصَّغاني، ثنا إسحاق بن عيسى. وعن محمد بن حيَّويه، ثنا مطرِّف والقَعْنَبي، كلُّهم عن مالكٍ، عن نافعٍ، بتمامِه. وعن الدَّقِيقي، عن عثمان بن أبي شَيبة، ثنا عبدةُ وأبو أسامة. وعن يوسف القاضي، ثنا محمد بن أبي بكر، ثنا يحيى بن سعيد، كلهم عن عبد الله ابن عمر، عن نافع به. وعن الصّغاني، عن جعفر بن عونٍ، عن هشام بن سعدٍ به. وعن صالح بن أيُّوب، عن بشر بن بكر. وعن العبّاس بن الوليد بن مزْيد، أخبرني أبي، قالا: ثنا الأوزاعي، حدثني حسّان بن عَطيَّة. وعن عيسى بن أحمد، ثنا النضر بن شُمَيلٍ، عن يزيدَ بن سنانٍ، ثنا أزهرُ السمَّان، كلاهما عن ابن عونٍ، كلاهما عن نافع، نحوه. وعن شُعيب بن شعيب بن إسحاق، ثنا مروان بن محمد. وعن الصَّغاني، ثنا موسى بن داود، قالا: ثنا اللَّيث بن سعد، به. وعن يوسُف القاضي، ثنا أبو الرَّبيع، ثنا إسماعيل بن جعفر، ثنا العلاء بن عبد الرحمن: أنَّه كان يوما مع أبيه، فلقيه عبد الله بن عمر، فسأله أبي، فقال: دخَل بين أُسامة وبلال، فلما خرَجَ سألتُهما … فذكره مختصرا\".\n\n٣٢ - حديث ابن عبَّاس ﵄ في \"دخُول النبيِّ ﷺ الكعْبةَ ودُعائِه في نواحِيها وعدم صَلاتِه فيها\".\nأخرجه مسلم في كتاب الحج -باب استحباب دخول الكعبة للحاجِّ وغيره، والصلاة فيها، والدعاء في نواحيها كلِّها (٢/ ٩٦٨، ح ٣٩٥،","vol":"10","page":407},{"text":"٣٩٦) بإسناده إلى ابن جُريجٍ وهمَّام بن مُنَبِّه، كلاهما (فرَّقهما) عن عطاء عن ابن عبَّاس به.\nعَزاه الحافظ ابن حجر في ترجمَةِ عطاء بن أبي رَباحٍ عن ابن عباس، في إتحاف المهرة (٧/ ٤٢٠، ح ٨١٠٨) إلى الحافظ أبي عوانة فقال: \"عه في الحج: ثنا عمر بن شَبَّة، وحمَّاد بن الحسَن، وإبراهيم بن مرزوق، قالوا: ثنا حِبَّان بن هِلال. وعن الصَّغاني ثنا مُوسى بن داود، قالا: ثنا همَّام به\".\n\n٣٣ - حديث إسماعيل بن أبي خَالد قال: \"قُلتُ لعبد الله بن أبي أوفَى: هل دخلَ رسول الله ﷺ في عُمرَته البيتَ؟ قال: لا\".\nأخرجه مسلم في كتاب الحج -باب استحباب دخول الكعبة للحاجِّ وغيره، والصلاة فيها، والدعاء في نواحيها كلِّها (٢/ ٩٦٨، ح ٣٩٧) بإسناده إلى إسماعيل بن أبي خالد، عن عبد الله بن أبي أوفى ﵁ به.\nعزاه الحافظُ ابن حجر في إتحاف المهرة في مُسند عبد الله بن أبي أوفى (٦/ ٥١٢، ح ٦٩٠١) إلى أبي عوانة فقال: \"عه في الحج: ثنا الصَّغاني، ثنا إبراهيم الهروي، ثنا هُشَيم، ثنا إسماعيل بن أبي خالد، عنه بهذا\".\n\n٣٤ - حديث ابن عبَّاس ﵄: كان النَّاسُ ينصرِفُونَ في كُلِّ وجْهٍ، فقال رسول الله ﷺ: \"لا ينفِرُ أحدُكم حتَّى يكونَ آخرَ عهْدهِ بِالبيتِ\".\nأخرجه مسلم في كتاب الحج -بابُ وجُوبِ طوافِ الوَداعِ وسُقُوطِه عن الحَائِضِ (٢/ ٩٦٣، ح ٣٧٩) بإسنَاده إلى سُفيان بن عُيينة، عن سُلَيمان الأحْول، عن طاوُس، عن ابن عبَّاسٍ به.\nعزاه ابن حجر في الإتحاف (٧/ ٢٦٤ برقم: ٧٧٨٢) إلى الحافظ أبي","vol":"10","page":408},{"text":"عوانة فقال: عه فيه [أي في الحج]: ثنا يونس به. أيعني: ثنا سفيان، عن سُليمان الأحول عن طاوس بن كيسان عن ابن عباس به]. وعن بشر بن موسى وابن أبي مسرة، ثنا الحُميدي، ثنا سفيان، به. وعن يونس بن عبد الأعلى وعبد الرحمن بن بِشر قالا: ثنا سفيان، عن ابن طاوس، عن أبيه، به. وعن بشر بن موسى، عن الحميدي، عن سُفيان، به. وعن عُمر بن شَبَّة، ثنا حَبان بن هِلال، ثنا وهيب، عن ابن طاوس، نحوه\".\n\n٣٥ - حديث عائشة ﵄ في نقضِ الكَعبةِ وبنائِها، قالت: قال لِي رسول الله ﷺ: \"لولا حداثةُ عهدِ قومِك بالكُفر، لنَقضتُ الكعبةَ ولَجَعَلتُها على أساسِ إبراهيمَ، فإن قُرَيشًا، حينَ بنَتِ البَيتَ استقْصَرَتْ ولجَعلْتُ لها خلفًا\".\nأخرجه مسلم في كتاب الحجِّ -باب نقضِ الكَعبة وبنائها (٢/ ٩٦٨ - ٩٦٩، ح ٣٩٨، ٣٩٩، ٤٠٠، ٤٠١، ٤٠٢، ٤٠٣، ٤٠٤) بإسناده إلى هشام بن عُروة، عن عُروة، وبإسناده إلى سالم بن عبد الله ونافعٍ، كلاهما (فرَّقهما) عن عبد الله بن عمر، عن عبد الله بن محمد بن أبي بكر الصديق ﵁، وبإسناده إلى سعيد بن مَيناء وعطاء بن أبي رباح، كلاهما (فرَّقهما) عن عبد الله بن الزُّبير ﵄، وبإسناده إلى عبد الله بن عُبيد بن عُمير والوليد بن عطاء وأبي قزعة سُويد بن حُجرٍ، ثلاثتُهم (فرَّق بين الأخِير وسابقَيه) عن الحارث بن عبد الله بن أبي رَبِيعَة، كما أخرجه في باب جَدْر الكعبة وبابها (٢/ ٩٧٣، ح ٤٠٥، ٤٠٦) بإسناده إلى أشعث بن أبي الشَّعثَاء، عن الأسود بن يزيد النَّخعي، خمستُهم عن عائشةَ ﵂ به، وقد زاد","vol":"10","page":409},{"text":"بعضُهم على بعضٍ في ألفاظ الحديث.\nوعزاه الحافظ ابن حجَر في إتحاف المهرة إلى الحافظ أبي عوانة من طريق الرواة الأربعة الذين روى الإمام مسلم الحديثَ من طريقهم.\nفعزاه إليهِ في ترجمَة هِشام بن عُروة عن أبيه عن عائِشة ﵂، (١٧/ ٣٧٤، ح ٢٢٤٣٨) فقال: \"عه فيه [أي في الحج]: ثنا جعفَر بن هاشِم، وعليُّ بن عبد العزيز، قالا: ثنا مُعلَّى بن أسد، ثنا وُهيب.\nوعن أبي داود الحرَّاني، ثنا مُحاضر، كلاهما عن هِشام به. وعن علي بن المديني الأصبَهاني، ثنا سُويد بن سَعيد، ثنا علي بن مُسهِر به\".\nوعزاه إليه في ترجمة عبد الله بن محمد بن أبي بكر الصدِّيق، عن عمَّته عائشة ﵂ (١٧/ ٧٢ - ٧٣، ٢١٨٩٦)، فقال: \"عه فيه [أي في الحج]: ثنا أبو الحسن أحمد بن محمد الفأفاء، ثنا أحمد بن عيسى، ثنا ابن وهب، عن مخرمة به [يعني مخرمة بن بُكير عن أبيه عن نافع عن عبد الله ابن محمد بن أبي بكر به]. وعن أبي عبيد الله ابن أخي ابن وهب به [أي عن ابن وهب به]. وعن يونس بن عبد الأعلى، عن الرَّبيع، عن الشافعي، عن مالك به [أي عن نافع به].\nوعزاه إليه في ترجمة عبد الله بن الزُّبير ﵄ عن أمِّ المؤمنين عائِشة ﵁ (١٧/ ١٢ - ١١٣، ح ٢١٧٩٠) فقال: \"عه فيه [أي في الحج]: ثنا أبو زرعة الرازي، ثنا عمرو بن مرزُوق، ثنا سَليم بن حيَّان، عن سعيد بن مَيناء عنه به، وعن بشر بن موسى، عن إسماعيل بن الخليل، ثنا يحيى بن أبي زائدة، ثنا عبد الملك بن أبي سُليمان، عن عطاء قال: قال ابن","vol":"10","page":410},{"text":"الزُّبير به. وعن أبي العبَّاس الِبرْتي، ثنا أبو سَلمةَ به، وعن أبي أمية، ثنا يعقوب بن محمد، ثنا عبد الرحمن بن زيد بن أسلم، حدثني أبي عن عبد الله ابن الزُّبير به. وعن ابن عبد الحكم، عن بشر بن بكر، عن الأوزاعي، حدثني عُمر بن الوليد، أنه سأل سالم بن عبد الله عن الحِجْر؟ فقال: ثنا القاسم بن محمد، عن عبد الله بن الزُّبير به، وعن علي بن المُبارك الصَّنعاني، ثنا زيدُ بن المبارك، ثنا عبد الملك بن عبد الرحمن الذِّماري، ثنا القاسم بن معن، عن هشام بن عروة، عن أبيه، قال: قال ابن الزُّبير: أشهدُ على عائشة … فذكره\".\nكما عزاه ابن حجر في الإتحاف (١٦/ ج ٢/ ١٠٦١، ح ٢١٦٢١) إلى أبي عوانة في ترجمة الحارِث بن عبد الله بن أبي ربيعة عن عائشة ﵂ فقال: \"عه فيه [أي في الحج]: ثنا إسحاق بن إبراهيم الدَّبريُّ، ثنا عبد الرزَّاق به، وعن حمَّاد بن الحسن بن عَنْبَسة، ثنا عبد الله بن أبي بكر، عن حاتم بن أبي صَغِيرَة، لعلَّه قال: عن أبي قَزَعة: أنَّ عبد الملك بن مروان بينما هو يطُوف بالبيت، إذ قال: قاتل الله ابن الزُّبير … فذكر القِصَّة، فقال الحارث بن أبي ربيعة: أنا سمعتُها\".\nكما عزاه ابن حجر إلى أبي عوانة في ترجمة الأسود بن يزيد عن عائشة ﵂ (١٦/ ج ٢/ ١٠٣٢، ح ٢١٥٥٨) فقال: \"عه في الحج: ثنا أبو أمية، ثنا الحسَنُ بن موسَى الأشْيَب، ثَنَا شَيبَان. وعن يونس ابن حبيب، ثنا أبو داود الطَّيالسي، ثنا أبو الأحوص، كلاهُما عن أشعث ابن أبي الشَّعثاء، عنه به\".","vol":"10","page":411},{"text":"٣٦ - حديث عبد الله بن عبَّاس ﵄ قال: \"كان الفضل بن عبَّاس ﵄ رديفَ رسول الله ﷺ فجاءته امرأة من خَثْعَم تَستَفْتِيه فجعل الفضلُ ينظرُ إليها وتنظرُ إليه، فجعل رسول الله ﷺ يَصْرِفُ وجه الفضلِ إلى الشِّقِّ الآخر، قالت: يا رسول الله! إنَّ فريضةَ الله على عبادِه في الحَجِّ أدركتْ أبِي شيخًا كبيرًا لا يستطيعُ أن يثبُتَ على الراحِلة، أفأحُجُّ عنه؟ قال: نعم، وذلك في حجة الوداع\".\nأخرجه مسلم في كتاب الحج -باب الحج عن العاجز لزمانة وهرم ونحوهما، أو للموتِ (٢/ ٩٧٣، ح ٤٠٧، ٤٠٨) بإسناده إلى مالك، وابن جُريجٍ، كلاهُما (فرَّقهُما) عن ابن شِهاب الزُهري، عن سُليمان بن يَسارٍ، عن عبد الله بن عبَّاسٍ ﵄ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة (٧/ ٢٣١، ح ٧٧٠٨) في ترجمة سليمان بن يسار عن ابن عباس، إلى أبي عوانة فقال: \"عه في الحج: ثنا يونس بن عبد الأعلى، ثنا ابن وهب، أخبرني مالك وغيره، أنَّ ابن شهاب أخبرهم عنه به. وعن عبَّاس الدُّوري، ثنا يعقوب بن إبراهيم ابن سعد، ثنا أبي، عن ابن شهاب به\".\n\n٣٧ - حديث ابن عبَّاس ﵄ في صحَّة حجِّ الصبِّي، وأجر من حجِّ به.\nأخرجه مسلم في كتاب الحج -باب صحَّة حجِّ الصبيِّ، وأجر من حجَّ به (٢/ ٩٧٤، ح ٤٠٩، ٤١٠، ٤١١) بإسناده إلى سُفيان بن عُيينة، وسُفيان الثَّوري، كلاهما (فرَّقهما) عن إبراهيم بن عُقبة، وبإسناده إلى","vol":"10","page":412},{"text":"سُفيان بن عُيينة، عن محمد بن عُقبة، كلاهما (فرَّقهما) عن كُريب مولى ابن عبَّاس، عن ابن عبَّاس به.\nعزاه الحافظ ابن حجَر في إتحاف المَهَرة في ترجمَة كُريبٍ عن ابن عبَّاس ﵄ (٧/ ٦٨٥، ح ٨٧٤٥) إلى أبي عوانة فقال: \"عه فيه [أي في الحجِّ]: ثنا يونس بن عبد الأعلى، ثنا سُفيان به، وعن أبي أميَّة، ثنا أبو نُعيم وقَبيصة -فرَّقهما- قالا: ثنا سُفيان [يعني الثوري] ثنا محمد بن عُقبة، عن كُريبٍ نحوه\".\n\n٣٨ - حديث أبي هريرة ﵁ قال: خطَبنا رسول الله ﷺ فقال: \"أيُّها النَّاس! قدْ فرضَ الله عليكم الحَجَّ فحُجُّوا\"، فقال رجلٌ (^١): أكلَّ عامٍ يا رسول الله؟ فسكت، حتَّى قالهَا ثلاثًا فقال رسول الله ﷺ: \"لو قُلتُ نعمْ لوَجَبتْ، ولَما اسْتَطَعْتُم\".\nأخرجه مسلم في كتاب الحج -باب فرض الحجِّ مرةً في العُمر (٢/ ٩٧٥، ح ٤١٢) بإسنَاده إلى الرَّبِيع بن مسلم القُرشيِّ، عن محمد ابن زِيادٍ، عن أبي هُرَيرةَ ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجة محمد بن زيادٍ عن أبي\n_________\n(^١) هذا الرَّجل هو: الأقرع ابن حابس كما جاء منصوصًا عليه في الروايات الأخرى، ونصَّ عليه الخطيب البغدادي وابن بشكوال.\nانظر: صحيح ابن ماجه للألباني (٣/ ٦، ح ٢٣٥١)، الأسماء المبهمة في الأنباء المحكمة للخطيب البغدادي (ص ٥)، غوامضُ الأسماء المبهمة (٢/ ٥٣٧).","vol":"10","page":413},{"text":"هُريرة ﵁ (١٥/ ٥٠٤، ١٩٧٨٢) إلى أبي عوانة فقال: \"عه فيه [أي في الحجِّ]: ثنا أبو أمية، ثنا عبيد الله بن موسى به، وعن الصَّغاني، عن يزيد بن هارون. وعن عمَّار بن رجاء وابن شيخٍ بن عُميرة، قالا: ثنا يحيى بن إسحاق، كلاهما عن الرَّبيع به\".\n\n٣٩ - حديث أبي هُريرة ﵁ قال: \"بَعثَنِي أبو بكر الصِّدِّيق في الحَجَّة التي أمَّرَهُ عليها رسول الله ﷺ قَبلَ حَجَّةِ الوَداعِ في رَهْطٍ يُؤَذِّنُونَ في النَّاسِ يوم النَّحر: لا يَحُجُّ بعد العامِ مُشرِكٌ ولا يطوفُ بالبيتِ عُريانٌ\".\nأخرجه مسلم في كتاب الحج -باب لا يحج بالبيت مشركٌ، ولا يطُوفُ بالبيتِ عُريانٌ، وبيان يومِ الحجِّ الأكْبَرِ (٢/ ٩٨٢، ح ٤٣٥) بإسنادِه إلى ابن وهبٍ، ويونس بن يزيد الأيليِّ، كلاهما عن ابن شهابٍ، عن حُميد بن عبد الرحمن، عن أبِي هريرةَ ﵁-به.\nعزاهُ الحافظ ابن حجر في إتحاف المهرة في مُسند أبي بكر الصدِّيق ﵁ (٦/ ٢١٦، ح ٩٢٤١) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا أبو عبيد الله، ثنا عمِّي [أي ابن وهب] به، وعن أبي داود الحرَّاني، ثنا يعقوب بن إبراهيم بن سعد، ثنا أبي، عن صالح بن كَيسان، عن الزُّهري به. وعن مالك بن سيفٍ، عن إسحاق بن بكر بن مُضر، حدثني أبي، أخبرني عمرو -هو ابن الحارث- به\".\n\n٤٠ - حديث أبي هُريرة مرفوعًا: \"حَجَّةٌ مَبرُورةٌ ليسَ لها ثوابٌ إلَّا الجَنَّة\".\nأخرجه مسلم في كتاب الحج -باب فضل الحجِّ والعُمرة ويوم عرفة","vol":"10","page":414},{"text":" (٢/ ٩٨٣، ح ٤٣٧) بإسناده إلى مالك، وسُفيان بن عُيينة، وسُفيان الثَّوري، ثلاثتهم (فرَّق بين مالك والسُّفيانين) عن سُميٍّ مولى أبي بكر بن عبد الرحمن، عن أبي صالح السَّمَّان، عن أبي هُريرةَ ﵁ به.\nعزاه الحافظ ابن حجر في ترجمة ذكوان عن أبي هُريرة ﵁ في إتحاف المهرة (١٤/ ٥٣٤، ح ١٨١٦٧) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: عن يونس بن عبد الأعلى والزَّعفراني وشُعيب بن عمرو، قالوا: ثنا سُفيان به [أي ابن عُيينة]. وعن يزيد بن سِنان، عن حمّاد بن مسْعدة، عن ابن عجلان به. وعن أبي زُرعة الرّازيِّ، ثنا أبو نُعيم. وعن الجُنيد، ثنا أبو عاصم. وعن أبي العباس الغَزِّي، ثنا الفِريابي. وعن ابن برة الصّنعاني، ثنا عبد الرزَّاق، أربعتُهم عن سفيان وهو الثوري به. وعن ابن ملاعب، عن ابن الأصبهاني، عن عليّ بن مسهر. وعن محمد الخليل، عن أبي بدر شُجاع بن الوليد. وعن داود بن سُليمان بن أبي حجر، ثنا أبي، ثنا بكر بن صدقة، ثنا عبد الله بن سعيد بن أبي هند، ثلاثتُهم عن عبيد الله ابن عمر به [أي عن سُمَيّ به]. وعن أيوب بن إسحاق وإسماعيل القاضي، قالا: ثنا سليمان بن حرب، ثنا حمَّاد بن زيد، عن أيوب، عن عبيد الله، قال حمَّاد: فلقِيتُ عبيد الله، فحدَّثني عن سُميّ به، وعن محمد بن موسى النِّهْرتيْري، عن نصر بن علي، ثنا عبد العزيز بن عبد الصمد، ثنا أيوب به. وعن إبراهيم بن مرزوق، عن وهب بن جرير، وعن محمد بن حيَّويه، عن حجَّاج بن منهال، كلاهما عن شُعبة، كلاهما عن سُهيل. وعن الرَّبيع بن سُليمان، عن ابن وهب، عن أسامة. وعن أبي إسماعيل الترمذي،","vol":"10","page":415},{"text":"عن القعنبي. وعن محمد حيَّويه، عن يحيى بن يحيى ومطرف والقعنبي، ثلاثتهم عن مالك. وعن الدَّقيقي، عن يزيد بن هارون، عن ورقاء وعبد العزيز ابن أبي سلمة. وعن أبي الكَرَوَّس، عن يوسف بن عَدِيٍّ، عن عبد الرحيم بن سُليمان الإفريقي، وهو أبو أيوب، كلُّهم عن سُمَيٍّ به.\n\n٤١ - حديث أبي هريرة ﵁ قال: قال رسول الله ﷺ: \"مَنْ أتَى هذا البيتَ فلمْ يَرْفُثْ ولم يَفْسُقْ (^١)، رجَعَ كمَا وَلدْتُه أمُّه\".\nأخرجه مسلم في كتاب الحج -باب فضل الحجِّ والعُمرة ويوم عرفة (٢/ ٩٨٣، ح ٤٣٨) بإسناده إلى جرير بن عبد الحميد وأبي عوانة وأبي الأحوص ومِسعَر وسُفيان الثَّوري وشُعبة، سِتَّتُهم (فرَّق بين جريرٍ والآخرين) عن منصُورٍ، وبإسناده إلى هُشيمٍ، عن سيَّار، كلاهُما (منصور وسيَّار) عن أبي حازمٍ عن أبِي هُريرةَ ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة إلى الحافظ أبي عوانة في ترجمة أبي حَازِم سَلْمَان الأشْجَعِيِّ عن أبي هُريرة ﵁ (١٥/ ٤١، ح ١٨٨٢٥)\n_________\n(^١) الرَّفَثُ: أيْ: يأتي برفث الكلام وفحشه، رفثَ الرجلُ -بفتح الفاء والراء- يرفِثُ ويرفُثُ بالكسر والضم، رفْثًا بالسكون في المصدر، وبالفتح الاسم، مشارق الأنوار (١/ ٢٩٦).\nوالفسوق: المقصود منه في هذا الموضع: المعاصي صيدًا كان أو غيره.\nانظر: تعظيم قدر الصلاة، لمحمد بن نصر المروزي (٢/ ٥٢٦)، جامع العلوم والحكم (ص ٣٥٢).","vol":"10","page":416},{"text":"فقال: \"عه فيه [أي في الحج]: ثنا الحسن بن علي بن عفان، ثنا أبو داود الحَفَري. وعن الدَّقيقي، ثنا أبو نُعيم. وعن الغَزِّي، ثنا الفِريابي، كُلهم عن سُفيان. وعن أبي الأزهر، ثنا عمرو بن محمد العَنْقَزِي. وعن أبي عُمر الإمام، ثنا مَخلد بن يزيد. وعن محمد بن يحيى وأبي أميَّة والسَّرِيِّ بن يحيى، قالوا: ثنا أبو نُعيم، كُلُّهم عن مسعر. وعن أبي عمر الإمام، ثنا حُسين بن عيَّاش، ثنا زُهير. وعن محمد بن حيَّويه، ثنا الحجَّاج، ثنا أبو عوانة. وعن أبي قلابة، ثنا بشر بن عمر. وعن الصَّغاني، ثنا سليمان بن حرب، قالا: ثنا سعيد. وعن ابن أبي عَروبة، ثنا جعفر بن عون، كلُّهم عن منصُور. وعن يونس بن حبيب، ثنا أبو داود، ثنا شُعبة، ثنا منصور وسيَّار. وعن أبي زرعة الدِّمَشْقي، ثنا آدم، ثنا شعبة، ثنا سيَّار. وعن هِلال بن العلاء، ثنا أبي، ثنا عبد الله، عن زيد -وهو ابن أبِي أُنَيسَة- ثنا سيَّار، كلاهما عن\nأبي حازَم به\".\n\n٤٢ - حديث جابر بن عبد الله ﵄: أنَّ رسول الله ﷺ \"دخلَ مكَّة وعليه عِمامةٌ سوداءُ بغيرِ إحرام\".\nأخرجه مسلم في كتاب الحج -باب جواز دخول مكة بغير إحرام (٢/ ٩٩٠، ح ٤٥١) بإسناده إلى معاوية بن عمَّار الدُّهني، وعمَّار الدُّهني، كلاهما (فرَّقهما) عن أبي الزُّبير، عن جابر بن عبد الله به، وعزاه الحافظ ابن حجر في إتحاف المهرة، في ترجمة معاوية بن عمَّار الدُّهني عن أبي الزُّبير (٣/ ٥١٦، ح ٣٦٢٢) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا أحمد بن مسلم أبو محمد في النجاريين بطَرَسُوس وجعفر بن نوح،","vol":"10","page":417},{"text":"قالا: ثنا محمد بن عيسى الطبّاع. وعن إبراهيم بن إسحاق السَّرَّاج، ثنا يحيى بن يحيى، قالا: ثنا مُعاوية بن عمَّار الدّهني -قال الطِّبّاع: عن أبيه- عن أبي الزُّبير به\".\n\n٤٣ - حديث عمرو بن حُريث: \"أنَّ النبيَّ ﷺ خطبَ النَّاس وعليه عِمَامَةٌ سوداء\".\nأخرجه مسلم في كتاب الحج -باب جواز دخول مكة بغير إحرام (٢/ ٩٩٠، ح ٤٥٢، ح ٤٥٣) بإسناده إلى أبي أُسامة وكيع، كلاهما (فرَّقهما) عن مُسَاوِر الورَّاق، عن جعفر بن عمرو بن حُريث، عن أبيه عمرو به.\nوعزاه الحافظ ابن حجر في إتحاف المهرة، في مُسند عمرو بن حُريث (١٢/ ٤٥٨، ح ١٥٩٢٨) إلى الحافظ أبي عوانة فقال: \"عه في الحج: ثنا يزيد بن عبد الصمد، ثنا محمد بن المُبارك الصُّوري، ثنا سُفيان بن عُيينة، عن مُساور الورَّاق، حدثني جعفر بن عمرو بن حُريث، عن أبيه بهذا. وعن إدريس بن بكر، ثنا أبو بكر بن أبي شَيبة، ثنا وكيع، عن مُساوِر مثلَه، وزاد: قد أرخَى طَرفيها بين كَتِفيه\".\n\n٤٤ - حديث أُسامة بن زيد ﵁ أنَّه قال: يا رسول الله! أتنزلُ غدا في دارِكَ بمكَّة؟ فقالَ: \"وهل تركَ لنا عَقِيلٌ من رِبَاعٍ أو دُورٍ؟ \".\nأخرجه مسلم في كتاب الحج -باب النزول بمكَّة للحَاجِّ، وتَوريثِ دُورِها (٢/ ٩٨٤، ح ٤٣٩، ٤٤٠) بإسناده إلى يونس بن يزيد الأيليِّ، ومعمرٍ، ومحمد بن أبي حفصة، وزَمْعة بن صالح، أربعتُهم (فرَّقهم) عن ابن","vol":"10","page":418},{"text":"شِهابٍ، عن عليٍّ بن حُسينٍ، عن عمرو بن عُثمان، عن أسامة بن زيدٍ به.\nوعزاهُ الحافظ ابن حجر في إتحاف المهرة في ترجمة عمرو بن عُثمان عن أسامة بن زيد (١/ ٣٠٧، ح ١٧٧) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: عن السُّلمي ومحمد بن علي الصَّنعاني، كلاهما عن عبد الرزَّاق به [أي عن معمر به]. وعن يونس بن عبد الأعلى وبحر بن نصر، كلاهما عن ابن وهبٍ به. وعن محمد بن إسحاق الصَّغاني، ثنا أبو صالح، ثنا الليثُ، حدثني عُقيل، عن الزُّهريِّ به\".\n\n٤٥ - حديثُ العَلاء بن الحَضْرَميِّ، قال: سمعتُ رسول ﷺ يقول: \"للمهاجرِ إقامةُ ثلاثٍ بعد الصَّدَرِ، بمكَّة\".\nأخرجه مسلمٌ في كتاب الحج -باب جواز الإقامة بمكَّة للمهاجر منها بعد فراغ الحجِّ والعُمرة، ثلاثة أيّام بلا زيادة (٢/ ٩٨٥، ح ٤٤١، ٤٤٢، ٤٤٣، ٤٤٤) بإسناده إلى سُليمان بن بلالٍ، وابن عُيينة، وصالحِ بن كَيسان، وإسماعيل بن محمد بن سعد، أربعتُهم (فرَّقهم) عن حُميد بن عبد الرحمن، عن السَّائب بن يِزيِدٍ، عن العلاء بن الحَضْرَميِّ به.\nعزاه الحافظ ابن حجر في مُسند العلاء بن الحضرميّ ﵁ في إتحاف المهرة (١١/ ٢٨٦، ح ١٤٠٣٦) فقال: \"عه في الحج: ثنا يونس بن عبد الأعلى، أخبرني أنسُ بن عِياضٍ. وعن ابن الجُنيد، ثنا الحُميدي. وعن أبي أمية، ثنا سُريج بن النُّعمان، قالا: ثنا سفيان. وعن موسى ابن سعيد بن النُّعمان بن بسام الطَّرسُوسي، وحمْدان بن الجُنيد، كلاهما عن القعنَبي. وعن صالح بن عبد الرحمن بن عمرو بن الحارث ويزيد بن سنان","vol":"10","page":419},{"text":"وهاشم بن يونس القَصَّار، قالوا: ثنا ابن أبي مريم، كلاهما عن سُليمان ابن بلال. وعن عبَّاس الدوري، عن يعقوب بن إبراهيم بن سعد، ثنا أبي، عن صالح. وعن جعفر الطَّيالِسي، ثنا أبو معمر، ثنا جرير، عن سفيان الثوري، حدثني رجلٌ كان يبيعُ العَلفَ، كلُّهم عن عبد الرحمن بن حمُيدِ بن عبد الرحمن بن بن عوف، سمعتُ عمر ابن عبد العزيز يسأل السائب بن يزيد، ما سمعتَ في سُكنى مكَّة؟ فقال: سمعتُ العلاء الحضرَميَّ … فذكره. قال جعفر: سألتُ يحيى بن معين عن هذا الحديث؟ فقال: لم أسمعْه، ولكن هذا حاتم بن إسماعيل وكان رُبَّما باع العلَف في طريق مكَّة يعني أنَّ الثَّوري سمعَه من حاتم. وعن أبي جعفر أحمد بن محمد بن الحارث، وعباس الدُّوري، قالا: ثنا حجَّاج. وعن يزيد بن سِنان وحمْدان بن الجُنيد وعباس بن محمد وإسحاق بن سيَّار وأبي أمية، كلُّهم عن أبي عاصم. وعن الدَّبريِّ عن عبد الرزَّاق، كلُّهم عن ابن جُريجٍ، عن إسماعيل ابن محمد بن سعد، أنَّه أخبره حُميد بن عبد الرحمن بن عوف، عن السَّائب ابن يَزيد، به نحوه\".\n\n<span data-type='title' id=toc-665>الموضِعُ السادس:</span> سَقطٌ وقعَ قبل بداية ٧٧ ب / ٧٥ أ، سقطَ فيه ترجمةُ بابٍ في حُرمة مكَّة، والنِّصفُ الأول من حديث أبي شُريح الخُزاعي في حرمة مكَّة وعدم جواز القتال فيه، كما سقطت أحاديثُ أخرى فيما يبدو لي -والله أعلم- في هذا الموضع أيضا:\n٤٦ - حديث أبي شُريحٍ الخُزاعيِّ ﵁: \"أنَّ النَّبيَّ ﷺ قامَ من بعدِ يومِ الفتحِ … \" فذكر الحديثَ، في قِصَّة فتحِ مكَّة: \"فمن قالَ لكم إنَّ","vol":"10","page":420},{"text":"رسول الله ﷺ قد قَاتل، فليقل: إنَّ الله قد أحلَّها لرسُوله، ولم يَحِلَّها لكُم\".\nالحديث سقطَ إسنادُه مع جمُلةٍ كبيرة من متنه في مخطوطة مستخرج أبي عوانة، واستدركتُ إسناده من إتحاف المهرة (١٤/ ٢٩٩، ح ١٧٧٥٩) وانظر: القسم المحقَّق- ح / ٤١٤٤.\n\n<span data-type='title' id=toc-666>الموضع السابع:</span> وقعَ سقطٌ بعد نهاية ٧٨ أ/ ٧٦ أ، سقط فيه آخر ما جاء في \"باب في معناه\" من طرقٍ لحديثِ أبي هُريرة ﵁ في بيان حظر شجر مكَّة واختلاء شوكها، وتنفير صيدها … كما بدا في سقطُ أبوابٍ بعده كان فيها الأحاديث التالية:\n٤٧ - حديث عبد الله بن عمر ﵁: \"أن رسول الله ﷺ قال: لا تُسافر المرأة ثلاثًا، إلَّا ومعها ذُو مَحرم\".\nأخرجه مسلم في كتاب الحج -باب سفر المرأة مع محرم إلى حج وغيره (٢/ ٩٧٥، ح ٤١٣، ٤١٤) بإسناده إلى عبيد الله بن عُمر، والضحَّاك ابن عُثمان، كلاهما (فرَّقهما) عن نافِعٍ عن عبد الله بن عمر ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة (٩/ ١٨٦، ح ١٠٨٤٩) في ترجمة عبيد الله عن نافع فقال: \"عه فيه [أي في الحج]: ثنا أبو أمية وعبّاس الدُّري، قالا: ثنا شاذان -زاد أبو أمية: وقبيصة- قالا: ثنا سُفيان -هو الثوري- عنه، به\".\nكما عزاه إليه أيضا في ترجمة الضحاك عن نافع (٩/ ١٠٧، ح ١٠٥٩٨) فقال: \"عه في الحج: ثنا أبو بشر مسرور بن نوح، وأبو جعفر محمد بن أحمد بن نصر التِّرمذي، قالا: ثنا إبراهيم بن المنذر، ثنا ابن","vol":"10","page":421},{"text":"أبي فُديك، عنه به\".\n\n٤٨ - حديث أبي سعيد الخُدري ﵁ قال: قال رسول الله ﷺ: \"لا تُسافر المرأة يومين من الدَّهر إلا ومعها ذو محرمِ منها، أو زوجُها\".\nأخرجه مسلم في كتاب الحج -باب سفر المرأة مع محرم إلى حج وغيره (٢/ ٩٧٦، ح ٤١٥، ٤١٦، ٤١٧، ٤١٨) بإسناده إلى جرير بن عبد الحميد، وشُعبة، كلاهما (فرَّقهما) عن عبد الملك بن عُمير، وبإسناده إلى إبراهيم النَّخعي، عن سَهمِ بن مِنجاب، وبإسناده إلى قتادة، ثلاثتُهم (فرَّقهم) عن قَزَعَة، عن أبي سعيد الخُدريِّ ﵁ به.\nعزاه الحافظ ابن حجر في ترجمة قزعة بن يحيى، عن أبي سعيد الخُدريِّ في إتحاف المهرة (٥/ ٣٩٤، ح ٥٦٤٠) إلى أبي عوانة فقال: \"عه في الحج: ثنا علي بن حرب وعمَّار بن رجاء، قالا: ثنا سعيد بن عامر. وعن عبَّاس الدُوري، ثنا قراد، قالا: ثنا شُعبة، عن عبد الملك بن عُمير عنهُ بهذا، وعن أيوب ويحيى بن إسحاق، قالا: ثنا علي بن قادم، ثنا مسعر، عن عبد الملك بن عُمير به، وعن عمار بن رجاء، ثنا أبو داود، أنا هشام. وعن عبّاس الدّوري، ثنا روح، ثنا سعيد بن أبي عروبة وهشام، قالا: ثنا قتادة.\nوعن عبَّاس البيروتي، ثنا محمد بن شُعيب، أخبرني يزيد بن أبي مريم. وعن محمد بن صالح كيلجة وأحمد بن ملاعب، قالا: ثنا محمد بن سعيد الأصبهاني، ثنا إبراهيم بن الزِّبرِقان، عن المغيرة بن عبد الله العسكري. وعن محمد بن محمد بن رجاء، ثنا عثمان هو ابن أبي شيبة، ثنا جرير، عن مغيرة، عن إبراهيم، عن سهم بن منجاب، كلُّهم عن قَزَعة، به، زاد يزيد ابن","vol":"10","page":422},{"text":"أبي مريم في روايته: وعبد الله بن عمرو هو ابن العاص، وزاد المُغيرة: \"ولا صيام في يومين … \" الحديث\".\n\n٤٩ - حديث أبي هُريرة ﵁ قال: قال رسول الله ﷺ: \"لا يَحِلُّ لامرأةٍ مسلمةٍ تُسافرُ مسيرةَ ليلةٍ، إلَّا ومعَها رجلٌ ذُو حُرْمةٍ منها\".\nأخرجه مسلم في كتاب الحجِّ -باب سفر المرأة مع محرم إلى حج وغيره (٢/ ٩٧٧، ح ٤١٩، ٤٢٠، ٤٢١، ٤٢٢، ٤٢٣) بإسناده إلى ليثٍ، وابن أبي ذئبٍ، ومالكٍ، ثلاثتُهم (فرَّقهم) عن سعيد بن أبي سعيد المقْبُري، وبإسناده إلى سُهيلِ بن أبي صالح، والأعمش، كلاهمُا (فرَّقهما) عن أبي صالح، كلاهُما (أبو سعيد وأبو صالح) عن أبي هُريرة ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة أبي سعيد المقبريِّ عن أبي هُريرة ﵁ فقال: \"عه فيه [أي في الحج]: ثنا يزيدُ بن سِنان وأبو قِلابة، قالا: ثنا بشر بن عُمر به [أي عن مالك به]، وعن الزَّعْفَراني، عن شَبابة. وعن يزيد بن سِنان، ثنا أبو بكر الحنفي. وعن الصَّغاني ثنا يزيدُ بن هارون. وعن يُونس بن حَبيب، ثنا أبو داود، كلُّهم عن ابن أبي ذئب به\".\n\n٥٠ - حديث عبد الله بن عبَّاس ﵄ قال: سمعتُ النبيَّ ﷺ يقول: \"لا يَخْلُوَنَّ رجلٌ بامرأةٍ إلا ومعها ذو محرمِ، ولا تُسافر المرأة إلا مع ذِي مَحرمٍ\" فقام رجلٌ فقال: يا رسول الله! إنَّ امرأتي خرجتْ حاجَّةً، وإني اكتُتِبْتُ في غَزوةِ كذا وكذا، قال: \"انطلقْ فَحُجَّ مع امرأتِك\".\nأخرجه مسلم في كتاب الحجِّ -باب سفر المرأة مع محرم إلى حجٍّ وغيره (٢/ ٩٧٨، ح ٤٢٤) بإسناده إلى سُفيان بن عُيينة، وابن جُريج،","vol":"10","page":423},{"text":"وحمَّاد بن زيدٍ، ثلاثتهم (فرَّقهم) عن عمرو بن دينار، عن أبي معبدٍ نافذ عن ابن عبَّاسٍ ﵄ به\".\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة أبي معبد نافذ عن ابن عباس ﵄ (٨/ ١٠٩، ح ٩٠٢٥) إلى أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا يونس بن عبد الأعلى، ثنا سفيان به، وعن ابن أبي مسرَّة، ثنا الحُميدي، ثنا سُفيان به. وعن أبي أمية، ثنا سُليمان بن حربٍ وسُريجٍ. وعن يزيد بن عبد الصمد، ثنا آدم بن أبي إياس؛ ثلاثتهم عن حمَّاد بن زيدٍ. وعن أبي حُميد المِصِّيصِيِّ، ثنا حجَّاج، ثنا ابن جُريج؛ كلاهما عن عمرو به نحوه\".\n\n<span data-type='title' id=toc-667>الموضعُ الثامن:</span> سقطٌ وقع قبل بداية ٥١ ب / ٧٦ ب، سقطت فيه الجملة الأولى من ترجمة الباب: \" [باب ما يقول إذا قفل من سفر الحجِّ وغيره] وحظر إتيان المنصرف من حجه من ظهر بيته … \" كما سقط قبل هذا البابِ -فيما بدا لي- بابٌ آخر في الأدعية التي تُقال عند السَّفر، وكان فيه الأحاديثُ التَّالية:\n٥١ - حديث ابن عُمر ﵄: \"أنَّ رسول الله ﷺ كان إذا استوى على بعيره خارجا إلى سفر كبر ثلاثا ثم قال: ﴿سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ (١٣) وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ﴾ (^١) اللَّهُمَّ إنَّا نسألُك في سفرِنَا\n_________\n(^١) سورة الزُّخرف، الآية ١٣.","vol":"10","page":424},{"text":"هذا البرَّ والتقوى ومن العملِ ما ترضى، اللهُمَّ هَوِّنْ علينا سفرَنا هذا واطْوِ عنَّا بُعده، اللهُمَّ أنت الصَّاحب في السَّفرِ والخليفةُ في الأهلِ، اللهم إنِّي أعُوذ بك من وَعْثَاءِ السفرِ وكآبةِ المَنظرِ وسوءِ المُنْقَلَبِ في المَالِ والأهلِ، وإذا رجَع قالهنَّ؛ وزاد فيهِنَّ: آيِبُون تائِبُون عابِدون لربِّنا حَامِدُون\".\nأخرجه مسلم في كتاب الحج -باب ما يقول إذا ركب إلى سفر الحج وغيره (٢/ ٩٧٨، ح ٤٢٥) بإسناده إلى حجَّاج بن محمد، عن ابن جُريجٍ، عن أبي الزُّبير، عن عليِّ الأزديِّ، عن ابن عمر ﵄ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة عليِّ بن عبد الله الأزدي عن ابن عمر ﵄ (٨/ ٦٠٥، ح ١٠٠٥٠) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا يوسُف بن مُسَلَّم، عن محمد بن إسماعيل بن سالم، قالا: ثنا حجَّاج به\".\n\n٥٢ - حديث عبد الله بن سَرْجِس ﵁ قال: \"كانَ رسول الله ﷺ إذا سافرَ يتعَوَّذُ من وَعْثَاءِ السَّفر وكآبة المُنقَلَبِ والحَوْرِ بعدَ الكَوْنِ ودَعوة المظلومِ وسُوءِ المَنْظَرِ في الأهلِ والمالِ\".\nأخرجه مسلم في كتاب الحج -باب ما يقول إذا ركب إلى سفَرِ الحجِّ وغيره (٢/ ٩٧٩، ح ٤٢٦، ٤٢٧) بإسنادِه إلى إسماعيل بن عُليَّة، وأبُو مُعاوية، وعبد الواحد بن زياد، ثلاتتُهم (فرَّق بين الأول والأخيرَين) عن عاصم الأحول، عن عبد الله بن سَرْجِس ﵁ به، وعزاه الحافظ ابن حجر في مُسند عبد الله بن سَرجِس (٦/ ٦٦٩، ح ٧١٧٠) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا الدَّقيقي، ثنا يزيدُ بن هارون. وعن","vol":"10","page":425},{"text":"محمد بن عبد الوهاب والصَّغاني، قالا: ثنا محاضر. وعن يزيد بن سِنان، ثنا أبو عاصم، ثنا شُعبة، كلاهما عن عاصم به\".\n\n٥٣ - حديث أنس ﵁ قال: \"أقْبلْنا مع النّبي ﷺ أنا وأبُو طلحة، وصَفِيَّةُ رَدِيفَتُه على ناقتِه حتَّى إذا كُنَّا بِظَهرِ المَدينة قال: آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنا حَامِدون، فَلَمْ يَزَلْ يقُول ذلكَ حتَّى قَدمْنا المَدينَة\".\nأخرجه مسلم في كتاب الحج -باب ما يقول إذا قَفَل من سفر الحجِّ وغيره (٢/ ٩٨٠، ح ٤٢٨) بإسناده إلى إسماعيل بن عُليَّة وبشر بن المُفضَّل، كلاهما عن يحيى بن أبي إسْحاق، عن أنسٍ بن مالكٍ ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة يحيى بن أبي إسحاق الحَضرميِّ عن أنس (٢/ ٣٧٣، ح ١٩٢٠) فقال: \"عه فيه [أي في الحج]: ثنا أبو قلابة، قال: في كتابي، وأظُنُّ أني سمعتُه من عبد الصمد، ثنا شُعبة، عنه به\".\n\n<span data-type='title' id=toc-668>الموضع التاسع:</span> سقطٌ وقع بعد نهاية ٥٣ أ/ ٧٨ أ، سقط فيها ما جاء في \"باب ذكر الخبر المُبَيِّن أنَّ المدينة حرامٌ آمن\" من الأحادِيث التَّالِية:\n٥٤ - حديث أنسٍ ﵁ أنَّ عاصمَ بن سُليمان قال له: أحَرَّمَ رسول الله ﷺ المدينة؟ قال: نعم. ما بين كذا إلى كذا، فمنْ أحدَثَ فِيها حَدثًا قال: ثُمَّ قَالَ لي: هذِه شديدةٌ؛ من أحدثَ فيها حدثًا فعليهِ لعنةُ الله والملائكةِ والنَّاس أجمْعين؛ لا يقبلُ الله منه يوم القيامة صرفًا ولا عدلًا قال: فقال ابنُ أنس: أو آوَى محدثًا.","vol":"10","page":426},{"text":"أخرجه مسلم في كتاب الحج -باب فضلِ المدينة، ودُعاء النبيِّ فيها بالبركة .... (٢/ ٩٩٤، ح ٤٦٣، ٤٦٤) بإسنادِه إلى عبد الواحد ابن زياد، ويزيد بن هارون، كلاهما (فرَّقهما) عن عاصم بن سليمان الأحول، عن أنس ﵁ به.\nعزاهُ الحافظ ابن حجر في إتحاف المهرة في ترجمة عاصم عن أنس (٢/ ٦٤، ح ١٢٣٦) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: ثنا عباس بن محمد ومحمد بن عبد الملك الواسطي، قالا: ثنا يزيد بن هَارون به، وعن أحمد بن سعيد، ثنا حَبان بن هِلال، ثنا شُعبة. وعن حمدان ابن الجُنيد، ثنا العلاء بن عبد الجبار، ثنا عبد الواحد بن زياد. وعن موسى بن سُفيان يِحُندَيسابور، ثنا عبد الله بن الجهم، ثنا عمرو ابن أبي قيس، ثلاثتهم عن عاصم به. وفي رواية عبد الواحد: قال عاصم: فقال ابن لأنس: \"أو آوى محدثًا\": وفي رواية ابن الجهم: قال عمرو: فذكر في النضر بن أنسٍ. \"أو آوى محدثًا\". فقالت: ما سمعتُه من أنسٍ قال: قد سمعتُه أنا منه أكثر من مائة مرَّة. وهذه اللَّفظة أدرجت في رواية شُعبة المذكورة.\nوالله أعلم. قال أبو عوانة: رواية موسى بهذا السّند نسخةٌ عزيزةٌ\".\n\n٥٥ - حديث عَليٍّ ﵁ قال: قال النبيُّ ﷺ: \"المَدينَةُ حَرمٌ مَا بَينَ عَيرٍ إِلَى ثَوْرٍ فمَنْ أَحدَثَ فِيهَا حَدَثًا أو آوَى مُحدِثًا فعَلَيهِ لَعنةُ الله والمَلَائِكَةِ والنَّاسِ أجْمَعينَ لا يقبَلُ الله منهُ يومَ القِيَامةِ صَرْفًا وَلا عَدْلًا وَذِمّةُ المُسلِمِينَ واحِدَةٌ يَسعَى بها أَدناهُم ومَنْ ادّعَى إلَى غَيرِ أبِيهِ أَو انتَمَى إلَى غَيرِ موَالِيهِ فعَلَيهِ لَعنَةُ الله وَالمَلائِكَة والنَّاسِ أَجمَعِينَ لا يَقبَلُ الله مِنهُ يَومَ القِيامَةِ صَرفًا","vol":"10","page":427},{"text":"وَلا عَدْلًا\".\nأخرجَهُ مسلم في كتابِ الحجِّ -باب فَضلِ المدينة ودُعاء النبَّيِّ ﷺ فيها بِالبَركةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩٤، ح ٤٦٧، ٤٦٨، ٤٦٩) بإسناده إلى أبي معاوية، وعليِّ بن مُسهر، وكيع ابن الجَّراح، وسُفيان الثوري، أربعتُهم (فرَّقهم) عن الأعمش عن إبراهيم ابن يزيد بن شريك التيمي، عن أبيه عن عليِّ بن أبي طالب ﵁ به.\nعَزَاه الحافظ ابن حجر في إتحاف المهرة في ترجمة يَزيد بن شَرِيك التَّيمِي، عن عليِّ بن أبي طالب (١١/ ٦٦٣، ح ١٤٨٣٢) إلى أبي عوانة فقال: \"عه فيه [أي في الحجِّ] عن عليِّ بن حرب وأحمد بن الجبار، كلاهما عن أبي معاوية، وعن الحسن بن علي بن عفَّان، ثنا ابن نُميرٍ، وعن أبي أمية، ثنا يعلى، وعن أبي داود وإسماعيل القاضي، عن محمد بن كثير، وعن أبي عمرو السُّوسيِّ، ثنا أبو حُذيفة كلاهما عن سفيان، وعن عبد الرحمن ابن بشر، عن مالك بن سُعير، وعن محمد بن علي بن ميمون، عن عبد الله ابن جعفر، عن عبيد الله بن عمرو، عن زيد بن أبِي أُنَيْسَةَ، كلُّهم عن الأعمش به [أي عن إبراهيم التيمي عن أبيه عن علي بن أبي طالب]، وسياقُ مالك بن سُعير وابن نُمير أتمُّها\"، وانظر ح / ٤١٧١.\n\n٥٦ - حديث أبي هُريرة ﵁ عن النَّبي ﷺ قال: \"المدينةُ حرمٌ؛ فمن أحدَثَ فيها حدثًا أو آوى محدثًا فعليه لعْنةُ الله والملائكةِ والنَّاس أجمَعينَ، لا يُقبَلُ منه يومَ القِيامةِ عدلٌ ولا صرفٌ\".\nأخرجه مسلم في كتاب الحج -باب فَضلِ المدينة ودُعاء النبيِّ ﷺ فيها","vol":"10","page":428},{"text":"بِالبَركَةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمها (٢/ ٩٩٩، ح ٤٦٩، ٦٧٠) بإسناده إلى زائِدة بن قُدامة، وسُفيان الثوري، كلاهما (فرَّقهما) عن الأعمش، عن أبي صالح عن أبي هريرة ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة أبي صالح عن أبي هُريرة (١٤/ ٥٢٦، ح ١٨١٤٩) فقال: \"عه فيه [أي في الحجِّ]: عن عبد الرحمن بن بشر، عن مالك بن سُعير به، وعن أبي الأزهر وأبي بكر بن شَاذَان، قالا: حدَّثنا معاوية بن عمرو، حدَّثنا زائدة، وعن محمد بن علي بن ميمون، حدَّثنا عبد الله بن جَعْفَر، عن عبيد الله ابن عمرو، عن زيد بن أبي أُنيسة، وعن العُطارِدي، عن أبي معاوية. وعن أبي بكر أحمد بن محمد بن صدقة، عن ابن أبي النَّضر، عن أبي النَّضر، عن الأشْجعي، عن سُفيان، كلُّهم عن الأعمش به\".\nقلتُ: أمَّا طريق مالك بن سُعير فلم تسقُط عن النُّسخة، وسقطت الطُّرق الباقية المذكورة (انظر القسم المُحَقَّق: ح / ٤١٧١).\n\n٥٧ - حديث أبي هُريرة ﵁ قال: \"لو رأيتُ الظِّباء ترتعُ بالمدينة ما ذَعَرتُها\"، قال رسول الله ﷺ: \"ما بين لابَتَيها حرامٌ\".\nأخرجه مسلم في كتاب الحج -باب فَضلِ المدينة ودُعاء النبَّيِّ ﷺ فيها بِالبَركَةِ وبيانِ تَحْريمِها وتَحريمِ صَيدِها وَشَجَرِها وبَيَانِ حُدُودِ حَرَمِها (٢/ ٩٩٩، ح ٤٧١، ٤٧٢) بإسناده إلى مالك بن أنسٍ، ومعمرٍ، كلاهمُا (فرَّقهما) عن ابن شِهاب الزُّهري، عن سعيد بن المُسَيِّب، عن أبي هُريرة ﷺ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة سَعيد بن المسَيِّب عن","vol":"10","page":429},{"text":"أبي هُريرة ﵁ (١٤/ ٧٨٠، ح ١٨٧٠٢) إلى الحافظ أبي عوانة فقال: \"عَه فيه [أي في الحج]: عن يونس بن عبد الأعلى، عن ابن وهب، عن مالك به، وعن محمد بن إسماعيل الترمذي، عن القعنبي، عن مالك ببعضه. وفيه قول مالكٍ: حَرَمُ المدينة بَرِيدٌ في بَريِدٍ. وعن محمد بن إسحاق بن الصّبَّاح وإسحاق الدَّبَري، قالا: أنا عبد الرزَّاق، عن معمرٍ، عن الزُّهريِّ به\".\n\n<span data-type='title' id=toc-669>الموضعُ العاشر:</span> وقع سقطٌ قبل بداية ٨٠ ب / ٧٩، فسقطَ فيه ترجمة باب لأحاديث الصَّبرِ على لأْواءِ المدينة وإسنادٌ لحديِثِ عبد الله ابن عُمر ﵄، وأحاديث أخرى:\n٥٨ - حديثُ عبد الله بن عمر ﵄ سمعتُ رسول الله ﷺ يقول: \"لَا يَصْبِرُ عَلَى لأْوَائِها وَشِدّتها أحدٌ إلَّا كُنْتُ لَهُ شَهِيدًا أَوْ شَفِيعًا يَوْمَ القِيَامَةِ\".\nسقَطَ إسنادُ الحديثِ من النُّسخة الخطِّية للمستخرجِ، واستدركتُه من إتحاف المهرة (٩/ ٣٩٧، ح ١١٥٣٣)، انظر: باب التَّرغِيبِ في سُكْنَى المدينةِ والصَّبرِ علَى لأْوَائِها ح / ٦٦٦.\n\n٥٩ - حديث أبي سعيد الخُدريِّ ﵁ سمعَ رسول الله ﷺ يقول: \"إني حرمتُ ما بينَ لابتي المَدينةِ كما حرّم إبراهيمُ مكَّة، قال: ثُمَّ كان أبو سعيدٍ يأخُذُ (وقال أبو بكر: يجدُ) أحدَنا في يدِه الطيرُ فيَفُكُّه من يده ثمَّ يُرسِلُه\".\nأخرجه مُسلِمٌ في كتاب الحجِّ -باب الترغيب في سُكنى المدينة والصَّبر على لأوائها (٢/ ١٠٠٣، ح ٤٧٨) بإسناده إلى أبي أُسامة، عن الوليد بن كَثير، عن سَعيد بن عبد الرحمن بن أبي سعيد الخُدري، عن أبيه،","vol":"10","page":430},{"text":"عن أبي سعيد به.\nعَزاهُ الحافِظ ابن حجر في إتحاف المهرة في ترجمة عبد الرحمن بن أبي سعيد عن أبيه (٥/ ٢٨٨، ح ٥٤١٢) إلى الحافظ أبي عوانة فقال: \"عه في الحج: عن الحسن بن علي بن عفان وأحمد بن عبد الحميد، قالا: ثنا أبو أسامة، ثنا الوليد بن كثير، حدثني سعيد بن عبد الرحمن بن أبي سعيد، أنَّ عبد الرحمن حدَّثه به. وفيه قِصةٌ لأبي سعيد\".\n\n٦٠ - حديث عائشة ﵂: \"قَدِمنَا المَدِينَةَ وهي وَبِيئَةٌ فَاشتَكَى أبو بَكرٍ واشتَكَى بِلالٌ فلمَّا رَأى رسول الله ﷺ شَكْوَى أَصحَابِهِ قال: اللَّهُمَّ حَبِّب إلَينَا المَدينةَ كمَا حَبَّبْتَ مَكَّةَ أوْ أشَدَّ وصَحِّحْهَا وبَاركْ لنا في صَاعِهَا ومُدِّها وحَوِّلْ حُمَّاها إلَى الجُحفَةِ\".\nأخرجه مسلم في كتاب الحجِّ -باب الترغيب في سُكنى المدينة والصَّبر على لأوائها (٢/ ١٠٠٣، ح ٤٨٠) بإسناده إلى عبدة بن سُليمان، وعبد الله بن نُمير، كلاهما (فرَّقهما) عن هشام بن عُروة، عن أبيه عن عائشة ﵂ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة هشام عن أبيه (١٧/ ٣٢٤، ح ٢٢٣٣٠) إلى الحافظ أبي عوانة فقال: \"عه في الحج: عن يونس بن عبد الأعلى، أنا أنس بن عياض. وعن الحسن بن علي بن عفان، عن محاضر. وعن يونس، عن ابن وهب، عن مالك. وعن يوسف القاضي، عن مسدَّد، عن حمَّاد بن زيد، أربعتُهم عن هشام بن عُروة به\".\n\n٦١ - حديث أبي هُريرة ﵁: أن رسول الله ﷺ قال: \"لا يصبرُ على","vol":"10","page":431},{"text":"لأواءِ المَدينةِ وشِدَّتها أحدٌ من أمَّتِي إلَّا كنتُ له شفيعًا يومَ القِيامةِ أو شَهيدًا\".\nسقطَت من طُرقِ هذا الحديث طريقُ عليِّ بن حُجرٍ، عن إسماعيل ابن جعفر، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هُريرة ﵁ به، واستدركتُها من إتحاف المهرة (١٥/ ٢٧٧، ح ١٩٣٠٠)، انظر تخريج ح / ٦٦٩، كما أخرجها علي بن حجر في جزئه الحديثي عن إسماعيل ابن جعفر (ص ٣١٨، ح ٢٤٥).\n\n<span data-type='title' id=toc-670>الموضعُ الحادي عشر:</span> وقع سقطٌ كبيرٌ بعد نهاية ٨٠ أ/ ٨١ أ (نهاية الموجود من كتاب الحج) سقطَ معه آخر ما جاء في \"باب عقاب من يريدُ بالمدينة سوءا وبأهلها\" من أحاديث، وأحاديث أخرى مع أبوابها، منها: أحاديث التَّرغيب في المدينة عند فتح الأمصار، وأحاديث في المدينة حين يتركُها أهلها، وأحاديث ما بين القبر والمنبر روضة من رياض الجنة، وأحاديث \"أحد جبلٌ يُحبنا ونُحبُّه\"، وأحاديث فضل الصلاة بمسجدي مكة والمدينة، وأحاديث \"لا تُشدُّ الرِّحال إلَّا إلى ثلاثةِ مساجد\"، وأحاديث تبيِّن أنَّ المسجد الذي أُسِّسَ على التقوى هو مسجدُ النبي ﷺ بالمدينة، وأحاديث فضل مسجد قُباء، وفضل الصلاة فيه وزيارته:\n٦٢ - حديثُ أبي هُريرة ﵁ أنَّ رسول الله ﷺ قال: \"يأتي المسيحُ من قِبلِ المشرِقِ، هِمَّتُه المدينةُ، حتَّى ينزلَ دُبُرَ أُحُدٍ، ثمَّ تصرفُ الملائكةُ وجْهَهُ قِبَلَ الشَّام وهُناك يهلِكُ\".\nأخرجه مسلمٌ في كتاب الحجِّ -باب صيانة المدينة من دخولِ الطَّاعونِ","vol":"10","page":432},{"text":"إليها (٢/ ١٠٠٥، ح ٤٨٥) إلى إسماعيل بن جَعفر، عن العلاء ابن عبد الرحمن، عن أبيه، عن أبي هُريرة ﵁ به.\nعزاه الحافظ ابن حجر في ترجمة عبد الرحمن بن يعقوب عن أبي هُريرة في إتحاف المهرة (١٥/ ٢٩٧، ح ١٩٣٣٦) إلى الحافظ أبي عوانة فقال: \"عه في الحج: عن محمد بن يحيى، ثنا إبراهيم بن حمزة، ثنا عبد العزيز ابن محمد. وعن الصَّغانِي، ثنا الهيثم بن خَارجة، ثنا حفْصُ بن مَيْسَرة، كلاهما عن العَلاء، عن أبيه به\".\n\n٦٣ - حديث جابر بن سَمُرة ﵁ قال: \"سمعتُ رسول الله ﷺ سمَّى المدينةَ طابة\".\nسقطت طريقان لهذا الحديث ذكرهما الحافظ ابن حجر في إتحاف المهرة في مسند جابر بن سمُرة فقال: \"عه فيه [أي في الحج]: ثنا أبو داود الحرَّاني، ثنا يحيى بن حمَّاد، ثنا أبو عوانة. وعن أبي قِلابة، ثنا يحيى، ثنا أبو الأحوص، كلاهما، عن سمَاكٍ به [أي عن جابر بن سمُرة به] \"، ومضى الحديث عند المصنف من طُرق برقم ٤١٨٣، ٤١٨٤.\n\n٦٤ - حديث سُفيان بن أبي زُهير ﵁ قال: قال رسول الله ﷺ: \"تُفتَحُ الشَّامُ؛ فيَخرُجُ من المَدِينةِ قَومٌ بِأهلِيهِم يبسُّونَ، والمَدينَةُ خَيرٌ لهم لو كانوا يَعلَمُون، ثُمَّ تُفتَحُ اليَمَنُ فيخرُجُ من المدينَةِ قَومٌ بِأهلِيهِم يبسُّونَ والمدينَةُ خَيرٌ لهم لو كانوا يَعلَمُون، ثُمَّ تُفتَحُ العِرَاقُ فَيَخرُجُ مِن المَدينةِ قَومٌ بأَهلِيهِم يبسُّونَ والمدينةُ خَيرٌ لهم لو كانوا يعلَمُونَ\".\nأخرجه مسلمٌ في كتاب الحج -باب الترغيب في المدينة عند فتح","vol":"10","page":433},{"text":"الأمصار (٢/ ١٠٠٨، ح ٤٩٦، ٤٩٧) بإسناده إلى ابن جُريج، وكيع ابن الجرَّاح، كلاهما (فرَّقَهما) عن هِشام بن عُروة، عن أبيه، عن عبد الله ابن الزُّبيَر، عن سُفيان بن أبي زُهير ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في مسند سفيان بن أبي زُهير (٥/ ٥٣٨، ح ٥٨٩٦) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: عن عليِّ بن حرب والعُطاردي، عن أبي مُعاوية. وعن محمد بن عبد الحكم، عن أنس بن عِياضٍ، عن هِشام به. وعن يُونس، عن ابن وهبٍ، عن مالك به. وعن الدَّبري، عن عبد الرزَّاق به\" [أي عن ابن جُريج به].\n\n٦٥ - حديث أبي هُريرَة ﵁: قال رسول الله ﷺ لِلمدينةِ: \"لَيتركَنَّها أهلُها على خَيرِ ما كانَت مُذَلَّلةً لِلعَوافِي، يعني السِّباعَ والطَّيرَ\".\nأخرجه مُسلمٌ في كتاب الحجِّ -باب في المدينة حين يتركُها أهلُها (٢/ ١٠٠٩، ح ٤٩٨) بإسناده إلى يونس بن يزيد وعُقَيل بن خالد الأيْليَّان، كلاهما (فرَّقهما) عن ابن شِهاب الزُّهري، عن سعِيد بن المسَيِّب، عن أبي هُريرة ﵁ به، وفي حديث عُقيلٍ زيادةٌ.\nعَزاه الحافظ ابن حجر في إتحاف المهرة، في ترجمة سعيد بن المسيِّب عن أبي هُريرة (١٤/ ٧٦٩، ح ١٨٦٧٥) إلى الحافظ أبي عوانة فقال: \"عه في آخر الحج: ثنا أبو أمية، ثنا أبو اليمان، أنا شعيب. وعن عبَّاس الدُّوري، ثنا يحيى بن معين، ثنا عبد الأعلى بن عبد الأعلى، ثنا معمر، كلاهما عن الزُّهريِّ، عنه به\".\n\n٦٦ - حديث عبد الله بن زيد المازِنيِّ ﵁ أنَّ رسول الله ﷺ قال: \"ما","vol":"10","page":434},{"text":"بينَ بيتِي ومِنبَري روضَةٌ من رياضِ الجنَّة\".\nأخرجه مسلم في كتاب الحجِّ -باب ما بين القبر والمنبر روضةٌ من رياضِ الجنَّة (٢/ ١٠١٠، ح ٥٠٠، ٥٠١) بإسناده إلى أبي بكر بن محمد ابن عمرو بن حزم، وعبد الله بن أبي بكر بن محمد بن عمرو بن حزم، كلاهما (فرَّقهما) عن عَبَّاد بن تَمِيم، عن عبد الله بن زيد المازِني ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في مسند عبد الله بن زيد (٦/ ٦٤٧، ح ٧١٤٧) إلى الحافظ أبي عوانة فقال: \"عه في الحج: ثنا يونس، ثنا ابن وهب، أنَّ مالكًا حدثه [أي عن عبد الله بن أبي بكر]. وعن الصَغاني، ثنا سعيد بن منصور، ثنا الدَّرَاوَردي، عن عُمارة بن غَزِيَّة، عن عبَّاد بن تَميمٍ به\".\n\n٦٧ - حديث أبي هُريرة ﵁ أنَّ رسول الله ﷺ قال: \"ما بين بيتى ومِنبَري روضَةٌ من رِياضِ الجنَّة. ومِنْبَرِي على حَوضِي\".\nأخرجَهُ مسلمٌ في كتابِ الحجِّ -باب ما بين القبر والمنبر روضةٌ من رياضِ الجنَّة (٢/ ١٠١١، ح ٥٠٢) بإسناده إلى يحيى بن سعيد القطَّان، وعبد الله بن نُمير، كلاهما عن عبيد الله بن عُمر، عن خُبَيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي هُريرة ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة حفص بن عاصم، عن أبي هُريرة ﵁ (١٤/ ٤٤٣، ح ١٧٩٧٣) إلى الحافظ أبي عوانة فقال: \"عه فيه [أي في الحج]: عن عبَّاس الدُّوري، عن محمد بن بِشرٍ. وعن المَيموني، عن محمد بن عُبيد، كلاهما، عن عبيد الله به\".","vol":"10","page":435},{"text":"٦٨ - حديث أبي حُميد المُنذر بن سعد السَّاعدي ﵁ قال: خرجْنَا معَ رسول الله ﷺ في غزوةِ تبُوك، وساقَ الحديث، وفيه ثُمَّ أقبلنَا حتَّى قدِمْنا وادِي القُرَى فقَالَ رسول الله ﷺ: \"إنِّي مسرِعٌ فمنْ شاءَ منْكُم فَليُسرِعْ معي، ومن شاءَ فليمكُثْ، فخرجنَا حتَّى أشْرفْنا علَى المَدينةِ، فقال: هَذِهِ طَابَةُ، وهذا أُحُدٌ، وهُو جبلٌ يُحِبُّنا وَنُحِبُّه\".\nأخرجه مسلم في كتاب الحجِّ -باب أُحُد جبلٌ يُحِبُّنا ونُحِبُّه (٢/ ١٠١١، ح ٥٠٣) بإسناده إلى سُليمان بن بِلال، عن عمرو بن يحيى، عن عبّاس بن سهل السَّاعدي، عن أبي حمُيدٍ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في مسند أبي حُميد (١٤/ ٨٧، ح ١٧٤٥٤) إلى الحافظ أبي عوانة فقال: \"عه في الحج، وفي المناقب: عن محمد بن إسماعيل بن سالم المكِّي، ثنا عفان به [يعني عن وُهيب، عن عمرو بن يحيى به]، وعن الصغاني -زاد في المناقب: ومحمد بن إبراهيم- كلاهما عن إسحاق الحضرمي، عن وُهيب به. وعن هِشام بن علي، عن سهل بكَّار، عن وُهيب مختصرا: \"إنَّ أُحُدًا جبلٌ يُحِبُّنا ونحِبُّه\"، وفيهما: وعن علي بن عثمان النُّفيلي، ويحيى بن صالح. وعن البرتي القاضي وأحمد بن يحيى السَّابري الجُرجاني وعبَّاس الدُّوري -زاد في المناقِب: ومعاذ بن المثنَّى- قالوا: ثنا عبد الله بن مسلمة. وعن السُّلمي، ثنا خالد بن مخلد، ثلاثتُهم عن سُليمان بن بلال، ثنا عمرو بن يحيى به\".\n\n٦٩ - حديث أنسٍ بن مالك ﵁ قال: قال رسول الله ﵁: \"إنَّ أُحُدًا جبلٌ يُحِبُّنا ونُحبُّه\".","vol":"10","page":436},{"text":"أخرجه مسلم في كتاب الحجِّ -باب أُحُد جبلٌ يُحِبُّنا ونُحِبُّه (٢/ ١٠١١، ح ٥٥٤) بإسناده إلى مُعاذ العَنبري، وحَرَميِّ بن عُمارَة، كلاهما (فرَّقهما) عن قُرَّة بن خالدٍ، عن قتادةَ، عن أنس ﵁ به.\nعزاه الحافظ ابن حجر في إتحاف المَهَرة في ترجمة قتادة عن أنس (٢/ ٢٠٣، ح ١٥٥٤) إلى الحافظ أبي عوانة فقال: \"عه في الحج: عن الصَّغاني، ثنا أبو بكر بن أبي الأسود، والقَواريري، قالا: ثنا حَرَميُّ بن عُمارة. وعن هشام بن علي السِّيرافي، ثنا عبيد الله بن معاذ، ثنا أبي. وعن يعقوب بن إسحاق القُلُوسي، ثنا حجَّاج بن نُصَيرٍ، ثلاثتُهم، عن قُرَّة بن خالد، عنه به\".\n\n٧٠ - حديث أبي هُريرةَ ﵁: \"صلاةٌ في مسجدي هذا أفضلُ من ألفِ صَلاةٍ فيما سِواهُ، إلَّا المسجدَ الحرام\".\nجاء هذا الحديث عن أبي هُريرة ﵁ من عِدَّة طُرقٍ:\nالأولى: سعيد بن المُسَيِّب عنه مرفُوعًا، روى بها مسلمٌ الحديثَ في كتاب الحج -باب فضلِ الصلاة بمسجدَيْ مكَّة والمدينة (٢/ ١٠١٢، ح ٥٠٥، ٥٠٦) بإسناده إلى ابن عُيينة، ومعمر، كلاهما (فرَّقهما) عن الزُّهري، عن سعيد بن المسَيِّب.\nعزاها الحافظ ابن حجر في ترجمة سعيد بن المسَيِّب في إتحاف المهرة (١٤/ ٧٥٣، ح ١٨٦٤٦) إلى أبي عوانة فقال: \"عه في الحج: ثنا أبو إسماعيل الترمذيّ، ثنا الحُميدي، ثنا سُفيان، ثنا الزهريّ، عنه به.\nوعن محمد بن إسحاق ومحمد بن مُهِلٍّ ومحمد بن الصبَّاح والدَّبري، أربعتُهم","vol":"10","page":437},{"text":"عن عبد الرزاق، عن معمر -زاد الدَّبري: وابن عيينة -كلاهما عن الزُّهري، به\".\nالثانية: أبو سلمة بن عبد الرحمن وأبو عبد الله سلمان الأغَرّ عنه موقُوفًا، روى بها مسلمٌ الحديثَ في كتاب الحج -باب فضلِ الصلاة بمسجدَيْ مكَّة والمدينة (٢/ ١٠١٢، ح ٥٠٧) بإسناده إلى الزُّبيدي، عن الزُّهريِّ، عن أبي سلَمة بن عبد الرحمن، وأبي عبد الله سلمان الأغرّ، كلاهما عن أبي هُريرة ﵁ به.\nعزاها الحافظ ابن حجر في إتحاف المهرة في ترجمة سَلمان الأغرّ عن أبي هريرة ﵁ (١٥/ ٢٥، ح ١٨٧٩١) إلى الحافظ أبي عوانة فقال: \"عه في الحج: عن محمد بن عوف، عن الربيع بن روح. وعن عباس الدوري، عن سليمان بن داود بن أبي الربيع المدني، قالا: ثنا محمد بن حرب، عن الزُّبيدي، عن الزُّهري، عن أبي سلمة، وأبي عبد الله الأغر، عن أبي هريرة به، موقوف، وزاد: فإن رسول الله آخر الأنبياء، ومسجده آخر المساجد. قالا: فلقينا عبد الله بن إبراهيم بن قارظ، فقال: لا أشهد أنِّي سمعتُ أبا هُريرة يقول: قال رسول الله ﷺ … به، وعن محمد بن شريك، ثنا ابن أبي مريم، ثنا محمد بن جعفر. وعن أبي أُميَّة، ثنا خالد بن مخلد، ثنا سُليمان بن بلال، قالا: ثنا عبيد بن سلمان الأغر، عن أبيه به\".\nالثالثة: عبد الله بن إبراهيم بن قارظ عنهُ مرفوعًا، روى بها مسلمٌ الحديثَ في كتاب الحج -باب فضلِ الصلاة بمسجدَيْ مكَّة والمدينة (٢/ ١٠١٢، ح ٥٠٧، ٥٠٨) بإسناده إلى الزُّهري، عن أبي سلمة ابن","vol":"10","page":438},{"text":"عبد الرحمن وأبي عبد الله الأغرّ، وبإسناده إلى يحيى بن سعيد القطَّان، عن أبي صالح ذكوان، ثلاثتُهم (فرَّق بين الأولين وبين الأخير) عن عبد الله ابن إبراهيم بن قارظ، عن أبي هُريرة ﵁ به.\nعزاها الحافظ ابن حجر إلى الحافظ أبي عوانة في الإتحاف في ترجمة عبد الله بن إبراهيم بن قَارِظ عن أبي هريرة ﵁ (١٥/ ١١٨، ح ١٨٩٨٧) فقال: \"عه في الحج: ثنا يوسف القاضي، ثنا محمد بن أبي بكر، ثنا يحيى بن سعيد، عن يحيى بن سعيد الأنصاري، عن أبي صالح ذكوان، عن عبد الله بن إبراهيم بن قارظ به، فذكره\".\n\n٧١ - حديث عبد الله بن عمر ﵄ عن النَّبيِّ ﷺ قال: \"صلاةٌ في مسجدي هذا، أفضلُ من ألفِ صلاةٍ فيما سِواه إلا المسجدَ الحَرام\".\nأخرجه مسلم في كتاب الحج -باب فضلِ الصلاة بمسجدَيْ مكَّة والمدينة (٢/ ١٠١٣، ح ٥٠٩) بإسناده إلى يحيى القطَّان، وابن نُمير، وأبي أسامة، وعبد الوهاب الثَّقفي، أربعتُهم عن عبيد الله بن عُمر، وبإسناده إلى ابن أبي زائدة، عن موسى الجُهني، وبإسناده إلى معمر عن أيوب السَّختِياني، ثلاثتهم (فرَّقهم)، عن نافعٍ، عن عبد الله بن عُمر ﵄ به.\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة عبيد الله بن عمر عن نافع (٩/ ١٦٧، ح ١٠٧٩٩) إلى الحافظ أبي عوانة فقال: \"عه في الحج: ثنا أبو الحسن الميموني، ثنا محمد بن عُبيد. وعن حمدان بن علي، ثنا مُعَلَّى، ثنا وُهيب. وعن ابن أبي غَرْزة، ثنا محمد بن سعيد، ثنا عبدة، ثلاثتُهم عنه به\"، كما عزاه إلى أبي عوانة في ترجمة موسى الجُهني عن نافع (٩/ ٣٦١،","vol":"10","page":439},{"text":"ح ١١٤٢٨) فقال: \"عه في الحج: ثنا عُمر بن شبَّة، ثنا يحيى القطَّان عنه به\".\n\n٧٢ - حديث مَيمونة ﵂: \"صلاةٌ في مسجدي هذا، أفضلُ من ألفِ صلاةٍ … \".\nأخرجه مسلم في كتاب الحج -باب فضلِ الصلاة بمسجدَيْ مكَّة والمدينة (٢/ ١٠١٣، ح ٥١٠) بإسناده إلى الليث بن سعد، عن نافع، عن إبراهيم بن عبد الله بن معبد، عن ابن عبّاس، عن خالتها ميمونة ﵂ به، وفي لفظه قصَّة.\nعزاه الحافظ ابن حجر في إتحاف المهرة في مُسند ميمونة بنت الحارث ﵂ (١٨/ ٧٣، ح ٢٣٣٥٥) إلى الحافظ أبي عوانة فقال: \"عه في في الحج: عن إسحاق بن سيّار، ثنا أبو عاصم. وعن الدّبري، عن عبد الرزاق، كلاهما عن ابن جُريج. وعن أحمد بن إبراهيم بن مِلاس، عن مروان ابن محمد، عن اللَّيث، كلاهما عن نافع، عن إبراهيم بن عبد الله بن معبد، عن ابن عبّاس، عن ميمونة به، ولم يذكر إسحاقُ بن سيّار في روايته: ابن عبَّاس\".\n\n٧٣ - حديثُ أبي هُريرة ﵁: \"لا تُشدُّ الرِّحال إلا إلى ثلاثة مساجد: مَسجِدي هذا، ومسجدِ الحرام، ومسجدِ الأقصى\".\nأخرجه مسلم في كتاب الحج -باب لا تُشدُّ الرِّحالُ إلَّا إلى ثلاثةِ مساجِد (٢/ ١٠١٤، ح ٥١١، ٥١٢، ٥١٣) بإسناده إلى سُفيان ابن عُيينة، ومعمَرٍ، كلاهما (فرَّقهما) عن الزُّهري، عن سعيد بن المسَيِّيب، وبإسناده إلى عمران بن أبي أنسٍ عن سلمَان الأغرّ كلاهُما عن أبي هُريرة","vol":"10","page":440},{"text":"﵁ به، ولفظ الأغَرّ: \"إنما يُسَافَرُ إلى ثلاثة مساجد … \".\nعزاه الحافظ ابن حجر في إتحاف المهرة في ترجمة سعيد بن المسيب عن أبي هريرة ﵁ (١٤/ ٧٤٩، ح ١٨٦٣٨) إلى الحافظ أبي عوانة فقال: \"عه في الحج: ثنا أبو إسماعيل، ثنا الحُميدي، ثنا سفيان، عن الزّهري به. وعن إسحاق السِّجزيِّ ومحمد بن محمد بن الصبَّاح والصَّنعاني، قالوا: ثنا عبد الرزَّاق أنا معمر. وعن أبي الجماهر، ثنا أبو اليمان، ثنا شُعيب، كلاهما عن الزُّهريِّ به\"، كما عزاه إليه أيضا في ترجمة سلمان الأغرّ عن أبي هُريرة ﵁ (١٥/ ٣٣، ح ١٨٨٠٥) فقال: \"عه في الحج: ثنا ابن أخي ابن وهب، ثنا عمِّي، ثنا عبد الحَميد بن جعفر، عن عمران بن أبي أنس، عن سلمان الأغرّ به\".\n\n٧٤ - حديث أبي سَلمة بن عبد الرحمن عن أبي سعيد الخُدريِّ ﵁، قال أبو سلمة: \"مرَّ بِي عبد الرحمن بن أبي سَعيد الخُدْرِيِّ؛ قالَ: قلتُ له: كيفَ سمعتَ أباكَ يَذكُر في المَسجدِ الذي أُسِّس علَى التَّقوى؟ قال: قال أبي: دخلتُ على رسول الله ﷺ في بيتِ بعضِ نسائِه؛ فقلتُ: يا رسول الله! أيُّ المسجدين الذي أُسِّسَ على التَّقوى؟ قال: فأخذَ كَفًّا من حَصاءٍ فضربَ به الأرضَ ثُمَّ قال: هُو مَسجدُكم هذا (لِمسجدِ المدينة)، قال: فقُلت: أشهدُ أني سمعتُ أباكَ هكذَا يذكرُه\".\nأخرجه مسلم في كتاب الحج -باب بيان أنَّ المسجد الذي أُسِّسَ على التقوى هو مسجدُ النّبَيِّ ﷺ (٢/ ١٠١٥، ح ٥١٤) بإسناده إلى يحيى ابن سعيد القطَّان، وحاتم بن إسماعيل، كلاهما (فرَّقهما) عن حُميد بن صخر","vol":"10","page":441},{"text":"الخَرَّاط، عن أبي سَلَمة بن عبد الرحمن به.\nعزاه الحافظ ابن حجر إلى الحافظ أبي عوانة في إتحاف المهرة في ترجمة أبِي سلمة بن عبد الرحمن عن أبي سعيد الخُدري (٥/ ٤٨٧، ح ٥٨٢٥) فقال: \"عه في الحج: ثنا إبراهيم بن دَنُوقا وأبو أُمية، قالا: ثنا زكريا بن يحيى، ثنا حاتم بن إسماعيل، عن حُميد بن صخر -هو الخَرَّاط- عنه به. وعن عبد الرحمن بن محمد بن منصور، عن يحيى بن سعيد، عن حُميد بن الخَرَّاط، سمعتُ أبا سلمة بن عبد الرحمن يقول: مرَّ بي عبد الرحمن بن أبي سعيد، فقلُت له: أيُّ شيءٍ سمعتَ أباك يَذكرُ في المسجد الذي أُسِّسَ على التقوى؟ فذكره، قال في آخره: أشهدُ أنِّي سمعتُ أباك يذكرُه هكذا\".\n\n٧٥ - حديث عبد الله بن عُمر ﵄ أنَّ رسول الله ﷺ \"كانَ يَزُورُ قُباءَ راكبًا وَمَاشِيًا\".\nأخرجه مسلم في كتاب الحج -باب فضل مسجد قباء، وفضل الصلاة فيه وزيارتُه (٢/ ١٠١٦ - ١٠١٧، ح ٥١٥، ٥١٦، ٥١٧، ٥١٨، ٥١٩، ٥٢٠، ٥٢١، ٥٢٢) بإسناده إلى إسماعيل بن عُلَّية عن أيُّوب، وبإسناده إلى عبد الله بن نُمير، وأبي أسامة، ويحيى بن سعيد القطَّان، ثلاثتُهم عن عبيد الله بن عُمر، وبإسناده إلى خالد بن الحارث، عن ابن عَجْلان، ثلاثتُهم (فرَّقهم) عن نافع عن عبد الله بن عُمر به، كما أخرجه بإسناده إلى مالك، وإسماعيل بن جعفر، وسفيان بن عُيينة، ثلاثتُهم (فرَّقهم) عن عبد الله بن دينار، عن عبد الله بن عُمر ﵄ به، يزيدُ بعضهم على بعض في اللَّفظ.","vol":"10","page":442},{"text":"عزاه الحافظ ابن حجر إلى الحافظ أبي عوانة في إتحاف المهرة في ترجمة عبيد الله بن عمر عن نافع (٩/ ١٧١، ح ١٠٨١٢) فقال: \"عه في الحج: عن يزيد بن سِنان وعبد الرحمن بن محمد بن منصور، قالا: ثنا يحيى القطَّان. وعن الميموني وعمَّار بن رجاء، قالا: ثنا محمد بن عُبيد، جميعًا عنه بهذا\"، كما عزاه إليه أيضا في ترجمة محمد بن عَجلان عن نافع (٩/ ٣٣٣، ح ١١٣٣٢) فقال: \"عه في الحج: ثنا الحسن بن علي بن عفَّان، ثنا أسباط، عنه بهذا\"، وعزاه إليه أيضا في ترجمة عبد الله بن دينار عن عبد الله ابن عمر ﵄ (٨/ ٥٠٢، ح ٩٨٥٨) فقال: \"عه فيه [أي في الحج]: عنْ عمَّار بن رَجاء، وعَلَّان القَرَاطِيسي، والدَّقِيقي، قالوا: ثنا يزيد ابن هارون، أنا يحيى بن سعيد، به. وعن الغَزِّي، ثنا الفريابي، ثنا سُفيان. وعن يونس، عن ابن وهب ومعن. وعن ابن أبي داود، عن محمد ابن المُنادي. وعن الصَّائغ العسقلاني، عن رواد. وعن الصَّغاني، عن إسحاق ابن عِيسى؛ أربعتُهم عن مالك، كلاهُما عن عبد الله بن دينار به، إلا أنّ إسحاق قال: عن نافع: بدل عبد الله بن دينار\".\nفمجموعُ ما وقفتُ عليه من الأحاديث التي سقطت من أبواب الحجِّ خمسة وسبعون حديثًا باعتِبار النَّظر إلى الصَّحابِي، أما بالنَّظَر إلى الأسَانِيد والطُّرق فلعلَّ العَددَ يربُو على الثلاثمائة.\nوالحمد لله الذي بنعمته تتم الصالحات.","vol":"10","page":443},{"text":"<span data-type='title' id=toc-671>مبتدأ فضائل القرآن وما فيه.</span>\nمن ذلك:\n\n<span data-type='title' id=toc-672>فضل القراء على غيرهم، وفصيلة من يتعلمه ويُعلمه، والدليل من أن حافظ كتاب الله ترفع درجته من غيره، وإن كان غيره أسن منه وأشرف وأقدر.</span>","vol":"11","page":5},{"text":"٤٢٠٠ - حدثنا محمد بن إسماعيل بن سالم (^١)، قال: حدثنا سليمان بن داود الهاشمي (^٢) ح.\nوحدثنا الصّغاني (^٣)، قال: حدثنا أبو النضر (^٤)، قالا: حدثنا إبراهيم بن سعد (^٥)، قال: ثنا ابن شهاب الزهري عن أبي الطفيل عامر بن واثلة، قال: استعمل عمر بن الخطاب نافعًا الخزاعي على مكة، قال: فلقي عمر بعُسْفان (^٦) فقال: من استخلفت على أهل الوادي؟ قال:\n⦗٦⦘ استخلفت عليهم ابن أَبزَى (^٧)، قال: ومن ابن أبزى؟ قال: رجل من موالينا، قال عمر: فاستخلفت عليهم مولى؟! قال: نعم إِنِّه قارئٌ لكتاب الله تعالى، عالم بالفرائض، قال عمر: أَما إنَّ نبيكم ﷺ قد قال: \"إِنَّ الله يَرْفَعُ بِهَذا الْكِتابِ أَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ\" (^٨).\n_________\n(^١) هو الصائغ الكبير، أبو جعفر البغدادي.\n(^٢) سليمان بن داود بن داود بن علي.\n(^٣) هو محمد بن إسحاق بن جعفر.\n(^٤) هو هاشم بن القاسم بن مسلم البغدادي الليثي.\n(^٥) أبو إسحاق الزهري المدني.\n(^٦) عُسْفان: بضم أوله، وسكون ثانيه ثم فاء، وآخره نون، وهي قرية جامعة بها نخيل، ومزارع، وهي لخزاعة خاصة، وهي على الطريق بين مكة والمدينة، وتبعد عن مكة ٨٠ =\n⦗٦⦘ = كيلًا. معجم البلدان ٣/ ١٢٢، معجم السيرة النبوية ص ٢٠٨.\n(^٧) -ع- عبد الرحمن بن أَبْزَى، بفتح الهمزة وسكون الموحدة بعدها زاي، مقصور، الخزاعي مولاهم صحابي صغير. الإصابة ٢/ ٣٨٨ القسم الأول، التقريب ٣٨١٨.\n(^٨) أخرجه الإمام مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل من يقوم بالقرآن ويعلمه ١/ ٥٥٩ ح ٢٩٦ من طريق يعقوب بن إبراهيم عن أبيه، به.\nفوائد الاستخراج:\n١ - بيان كنية عامر بن واثلة: \"أبي الطفيل\".\n٢ - بيان نسب نافع بن عبد الحارث: \"الخزاعي\".\n٣ - بيان نسبة ابن شهاب: \"الزهري\".","vol":"11","page":5},{"text":"٤٢٠١ - حدثنا محمد بن مهل (^١) ومحمد بن إسحاق الصباح (^٢) [¬*]، قالا: ثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهريّ، قال: حدثني عامر بن واثلة، أنّ نافع بن عبد الحارث تلقى عمر بن الخطاب إلى عسفان، فقال له عمر: من استخلفت على أهل الوادي؟ -يعني أهل مكة-\n⦗٧⦘ قال: ابن أبزى، قال: ومن ابن أبزى؟ قال: رجل من الموالي، فقال عمر: استخلفت عليهم مولى؟ قال: أما إنه قارئٌ لكتاب الله، قال: أما إنَّ نبيكم ﷺ قد قال: \"إنَّ الله يرفع بهذا القرآن أقوامًا ويضع به آخرين\" (^٣).\n_________\n(^١) محمد بن عبد الله مهل بن المثنى الصنعاني.\n(^٢) لم أقف عليه.\n(^٣) أخرجه مسلم في صحيحه من طريق يعقوب بن إبراهيم عن أبيه عن ابن شهاب به. وتقدم تخريجه في الحديث السابق. وطريق معمر عن الزهري من زوائد أبي عوانة على مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن إسحاق الصباح)، ولعله خطأ طباعي، وصوابه: وهو (محمد بن إسحاق بن الصباح)، كما في النسخة الخطية بكوبريللو (٣/ ق ٢/ أ)، وهي على الصواب في إتحاف المهرة (١٥٤٤٦)، وتقدم التعليق عليه عند حديث (٣٨٨١).","vol":"11","page":6},{"text":"٤٢٠٢ - حدثنا أبو الجماهر (^١) وأبو أمية (^٢) قالا: حدثنا أبو اليمان (^٣) قال: أخبرنا شعيب (^٤)، عن الزهري، قال: حدثني عامر بن واثلة الليثي، أنَّ نافع بن عبد الحارث الخزاعي لقي -يعني عمر- بعُسْفان، وكان عمر استعمله على أهل مكة (^٥) … فذكر الحديث بمثل حديث إبراهيم بن سعد (^٦).\n_________\n(^١) هو محمد بن عبد الرحمن أبو الجماهر الحمصي.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي، الطرسوسي.\n(^٣) الحكم بن نافع البَهْراني، -بفتح الموحدة- أبو اليمان الحمصي.\n(^٤) هو ابن أبي حمزة، الأموي مولاهم.\n(^٥) أخرجه مسلم في صحيحه، في صلاة المسافرين، ١/ ٥٥٩ ح ٢٦٩، عن عبد الله بن عبد الرحمن الدارمي وأبو بكر بن إسحاق، قالا: أخبرنا أبو اليمان، به.\n(^٦) وسئل عن هذا الحديث الدارقطني: فقال رواه الزهري، عن أبي الطفيل.\nحدث به عنه معمر، وإبراهيم بن سعد، والنعمان بن راشد مرفوعا. ورواه حبيب بن أبي ثابت عن أبي الطفيل موقوفًا غير مرفوع. وحديث الزهري هو الصواب. اهـ =\n⦗٨⦘ = مختصرًا. العلل (٢/ ١٩٨) س ٢١٧.\nوذكره الشيخ ربيع -حفظه الله- في كتابه بين الإمامين مسلم والدارقطني ص ٢١٨ - ٢٢٠، وبين تصحيح الدارقطني السابق للحديث المرفوع وذلك لأن الزهري أرجح من حبيب بن أبي ثابت، ولأن الدارقطني ممن يقدم زيادة الثقة، ولأن حبيبًا مدلس من (ط / ٣) وقد عنعن في روايته الموقوفة.","vol":"11","page":7},{"text":"٤٢٠٣ - ز حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج (^٢)، قال: حدثني شعبة، عن علقمة بن مَرْثَد (^٣)، عن سعد بن عبيدة (^٤)، عن أبي عبد الرحمن السلمي (^٥)، عن عثمان [﵃] (^٦) قال: قال النبي ﷺ: \"خياركم من تعلم القرآن وعلَّمه\".\nقال أبو عبد الرحمن: وهو الذي أجلسني هذا المجلس، وكان يقرئ (^٧).\n⦗٩⦘ قال شعبة: ولم يسمع أبو عبد الرحمن من عثمان، ولا من عبد الله بن مسعود، ولكن سمع من علي [﵁] (^٨) (^٩).\n⦗١٠⦘ كذا يقول شعبة: عن سعد بن عبيدة، عن أبي عبد الرحمن ﵀ (^١٠).\n_________\n(^١) يوسف بن سعيد بن مُسَلّم المصيصي.\n(^٢) حجاج بن المنهال الأنماطي، أبو محمد السلمي.\n(^٣) الحضرمي، أبو الحارث الكوفي.\n(^٤) السّلمي، أبو حمزة الكوفي.\n(^٥) -ع- عبد الله بن حبيب بن رُبَيِّعة، بفتح الموحدة وتشديد الياء، المقرئ الكوفي، ثقة ثبت. التقريب ٣٢٨٩.\n(^٦) ما بين المعقوفتين زيادة من نسخة (م).\n(^٧) الإسناد: شيخ أبي عوانة ثقة حافظ ومن فوقه من رجال الشيخين.\nوالحديث من زوائد المصنف ﵀ على صحيح مسلم.\nوأخرجه الإمام البخاري في صحيحه، في فضائل القرآن، باب خيركم من تعلم القرآن =\n⦗٩⦘ = وعلمه حديث ٥٠٢٧ عن حجاج بن منهال عن شعبة، به. وفيه (خيركم) بدل (خياكم)، وقال: \"قال: وأقرأ أبو عبد الرحمن السلمي في إمرةِ عثمان حتى كان الحجاج، قال: وذاك الذي أقعدني مقعدي هذا\".\nقال الدارقطني في العلل ٣/ ٥٩ بعد ذكره لطرق هذا الحديث: وأصحها حديث علقمة بن مرثد، عن سعد بن عبيدة، أبي عبد الرحمن، عن عثمان، عن النبي ﵁.\nورواه أبو نعيم في الحلية ٤/ ١٩٣ من طريق حجاج وغيره، عن شعبة به. وقال: هذا حديث صحيح متفق عليه.\n(^٨) ما بين المعكوفين زيادة من نسخة (م).\n(^٩) وأسند قول شعبة السابق ابن أبي حاتم عنه في المراسيل ص ١٠٦ - ١٠٧، وكذا رواه عنه في تقدمة الجرح والتعديل ١/ ١٣١، وذكره العلائي في جامع التحصيل ص ٢٠٨، لكنه قال: وقال أبو حاتم: \"لا تثبت روايته عن علي ﵁، فقيل له: سمع من عثمان؟ فقال: روى عنه لا يذكر سماعًا. ونقل عن أحمد بن حنبل في رده على قول شعبة: لم يسمع من ابن مسعود، قال: أراه وهما\".\nوقال الدارقطني -كما في مقدمة الفتح ص ٣٧٤ -: \"وقال حجاج بن محمد عن شعبة: لم يسمع أبو عبد الرحمن بن عثمان شيئًا\". ورد الذهبي على هذا بقوله: \"ليس بشيء، فإنه ثبت لقيه لعثمان، وكان ثقة، كبير القدر، وحديثه مخرج في الكتب الستة\". ونقل ذلك ابن الجزري عنه، وزاد: \"أخذ القراءة عرضا عن عثمان بن عفان … ولا زال يقرئ الناس من زمن عثمان إلى أن توفي\". معرفة القراء الكبار للذهبي ١/ ٥٧ رقم ١٥، النهاية في طبقات القراء ١/ ٤١٥ رقم ١٧٥٥. =\n⦗١٠⦘ = وقال الحافظ صلاح الدين العلائي: \"أخرج له البخاري حديثين عن عثمان … وقد عُلم أنه لا يكتفى بمجرد إمكان اللقاء. وقال أبو عمرو الداني: أخذ أبو عبد الرحمن القراءة عرضا عن عثمان، وعلي، وابن مسعود، وأبي بن كعب، وزيد بن ثابت ﵃.\nوكل هذا مما يعارض الأقوال المتقدمة والله أعلم\". جامع التحصيل ص ٢٠٩.\nوقال الحافظ في هدي الساري ص ٣٧٥: \"وأما كون أبي عبد الرحمن لم يسمع من عثمان فيما زعم شعبة فقد أثبت غيره سماعه منه، وقال البخاري في التاريخ الكبير سمع من عثمان والله أعلم\" اهـ.\nقلت: قال البخاري ﵁: \"سمع عليا، وعثمان، وابن مسعود ﵃، سمع منه سعد بن عبيدة\". التاريخ الكبير ٥/ ٧٣.\nوقال الحافظ: \"لكن ظهر لي أن البخاري اعتمد في وصله وفي ترجيح لقاء أبي عبد الرحمن لعثمان على ما وقع في رواية شعبة عن سعد بن عبيدة من الزيادة، وهي: أن أبا عبد الرحمن اقرأ من زمن عثمان إلى زمن الحجاج، وأن الذي حمله على ذلك هو الحديث المذكور، فدل على أنه سماعه في ذلك الزمان، وإذا سمعه في ذلك الزمان ولم يوصف بالتدليس اقتضى ذلك سماعه ممن عنعنه عنه وهو عثمان ﵁، ولا سيما مع ما اشتهر بين القراء أنه قرأ القرآن على عثمان، وأسندوا ذلك عنه من رواية عاصم بن أبي النجود وغيره، فكان هذا أولى من قول من قال: إنه لم يسمع منه\". اهـ.\n(^١٠) وقول المصنف ﵀: كذا يقول شعبة عن سعد … إلخ.\nإشارة منه إلى أن شعبة زاد في الإسناد (سعد بن عبيدة). قال الدارقطني كما نقل عنه الحافظ: \"اختلف شعبة، والثوري في إسناده فأدخل شعبة بين علقمة وبين أبي =\n⦗١١⦘ = عبد الرحمن سعد بن عبيدة. وقد تابع شعبة على زيادته من لا يحتج به، وتابع الثوري جماعة من الثقات\". لكن الحافظ قال: \"قد قدمنا أن مثل هذا يخرجه البخاري على الاحتمال لأن رواية الثوري عند جماعة من الحفاظ قوله المحفوظة، وشعبة زاد رجلا فأمكن أن يكون علقمة سمعه من سعد بن عبيدة عن أبي عبد الرحمن ثم لقي أبا عبد الرحمن فسمعه منه\". اهـ مختصرًا. هدي الساري ص ٣٧٤.\nوقال الحافظ في الفتح ٩/ ٧٥: \"ورجح الحفاظ رواية الثوري وعدوا رواية شعبة من المزيد في متصل الأسانيد، وأما البخاري فأخرج الطريقين، فكأنه ترجح عنده أنهما جميعًا محفوظان، فيحمل على أن علقمة سمعه أولًا من سعد ثم لقي أبا عبد الرحمن فحدثه به، أو سمعه مع سعد من أبي عبد الرحمن فثبته فيه سعد\".\nوسبق ذكر قول الدارقطني في العلل ٣/ ٥٩: \"وأصحها حديث علقمة بن مرثد، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن عثمان، عن النبي ﷺ\". اهـ. فصح الإسناد الذي فيه سعد بن عبيدة.","vol":"11","page":8},{"text":"٤٢٠٤ - ز حدثنا الصومعي (^١)، قال: حدثنا عمرو بن عاصم (^٢) ومسلم بن إبراهيم (^٣) وعفان (^٤) وأبو الوليد (^٥) والحوضي (^٦)، عن شعبة، عن علقمة بن مرثد قال: سمعت سعد بن عبيدة، عن أبي عبد الرحمن السُلمي،\n⦗١٢⦘ عن عثمان بن عفان، عن النبي ﷺ قال: \"خيركم من تعلّم القرآن وعلَّمه\" (^٧).\n_________\n(^١) محمد بن أبي خالد الصَّوْمعي، بفتح المهملة، أبو بكر الطّبري.\n(^٢) عمرو بن عاصم بن عبيد الله الكلابي القيسي، أبو عثمان البصري.\n(^٣) هو الأزدي الفراهيدي.\n(^٤) ابن مسلم بن عبد الله أبو عثمان الصفار.\n(^٥) هشام بن عبد الملك الطيالسي.\n(^٦) حفص بن عمر بن الحارث، الأزدي.\n(^٧) الإسناد: شيخ أبي عوانة صدوق يغرب، ومن فوقه من رجال الشيخين سوى الحوضي من رجال البخاري، والصومعي تابعه يوسف بن مسلم كما في ح (٤٢٠٣) السابق.\nوالحديث من زوائد المصنف على صحيح الإمام مسلم، وقد أخرجه البخاري في صحيحه، وسبق تخريجه.","vol":"11","page":11},{"text":"٤٢٠٥ - ز حدثنا عبد الملك (^١) بن محمد الرَّقاشي، قال: حدثنا أبو عتاب (^٢)، وبشر بن عمر (^٣) وأبو الوليد (^٤) قالوا: ثنا شعبة، بإسناده: \"خياركم من تعلم القرآن وعلمه\".\nقال أبو عبد الرحمن: \"وذلك الذي أقعدني مقعدي هذا، وكان يعلم القرآن\" (^٥).\n_________\n(^١) أبو قلابة عبد الملك الرَّقاشي، بفتح الراء وتخفيف القاف ثم معجمة.\n(^٢) سهل بن حماد، أبو عتّاب البصري.\n(^٣) الزهراني، الأزدي.\n(^٤) هو هشام بن عبد الملك.\n(^٥) في إسناده شيخ أبي عوانة عبد الملك الرقاشي، صدوق يخطئ، وتغير حفظه، لكن تابعه ثقات، منهم يوسف بن مسلم في ح ٤٢٠٣، ويزيد بن سنان في ح ٤٢٠٦، وهما ثقتان.","vol":"11","page":12},{"text":"٤٢٠٦ - ز حدثنا يزيد بن سنان (^١)، قال: حدثنا وهب بن جرير (^٢)،\n⦗١٣⦘ قال: حدثنا شعبة، بمثله: \"وكان يعلم القرآن\" (^٣).\n_________\n(^١) القزاز البصري، أبو خالد.\n(^٢) أبو عبد الله الأزدي.\n(^٣) الإسناد رجاله كلهم ثقات.","vol":"11","page":12},{"text":"٤٢٠٧ - ز حدثنا علي بن حرب (^١)، قال: حدثنا يعقوب بن إسحاق الحضرمي (^٢).\nقال: حدثنا شعبة، بإسناده نحوه (^٣).\n_________\n(^١) الطائي.\n(^٢) أبو محمد المقرئ النحوي.\n(^٣) إسناده حسن.","vol":"11","page":13},{"text":"٤٢٠٨ - ز حدثنا الصغاني (^١)، قال: حدثنا أبو النضر (^٢)، عن شعبة، بإسناده نحوه (^٣).\n_________\n(^١) هو محمد بن إسماعيل.\n(^٢) هو هاشم بن القاسم.\n(^٣) الإسناد رجاله ثقات.","vol":"11","page":13},{"text":"٤٢٠٩ - ز حدثنا أبو أمية (^١)، قال: حدثنا أبو نعيم (^٢)، وقبيصة (^٣)، ح وحدثنا إبراهيم بن محمد (^٤) بن برة قال: حدثنا عبد الرزاق،\n_________\n(^١) هو محمد بن إبراهيم الطرسوسي.\n(^٢) هو الفضل بن دكين.\n(^٣) قبيصة بن عقبة بن محمد، أبو عامر الكوفي.\n(^٤) إبراهيم بن محمد بن بَرُّة الصَّنْعاني، أبو إسحاق، ت ٢٨٦ هـ. نص ابن كيال في ترجمة عبد الرزاق: أنه -أي إبراهيم- لم يسمع من عبد الرزاق إلا بعد الاختلاط. تاريخ مدينة صنعاء ص ٢٠، السير ١٣/ ٣٥١، الكواكب النيرات ص ٢٧٥.","vol":"11","page":13},{"text":"٤٢١٠ - ز ح وحدثنا محمد بن حَيُّوْيَه (^١)، قال: حدثنا أبو نعيم وأبو حذيفة (^٢)، قالوا: حدثنا سفيان (^٣)، عن علقمة بن مرثد، عن أبي عبد الرحمن السلمي، عن عثمان [﵁] (^٤) قال: قال رسول الله ﷺ: \"إنَّ أفضلكم من تعلَّم القرآن وعلمه\" (^٥).\n_________\n(^١) محمد بن يحيى بن موسى، الإسفراييني، يلقب حَيُّويْه، بفتح أوله وضم المثناة تحت المشدّدة.\n(^٢) موسى بن مسعود النَّهدي، أبو حذيفة البصري.\n(^٣) هو الثوري.\n(^٤) زيادة من (م).\n(^٥) في إسناده أبو حذيفة صدوق سئ الحفظ، لكن تابعه أبو نعيم، وقبيصة، وغيرهما.\nوالحديث أخرجه الإمام البخاري في صحيحه، في فضائل القرآن، باب خيركم من تعلم القرآن وعلمه، حديث ٥٠٢٨ عن أبي نعيم، حدثنا سفيان به مثله.","vol":"11","page":14},{"text":"٤٢١١ - ز حدثنا الصومعي، قال: حدثنا أبو نعيم وقبيصة، قالا: حدثنا سفيان، بمثله (^١).\n_________\n(^١) إسناده حسن.","vol":"11","page":14},{"text":"٤٢١٢ - ز حدثنا محمد بن حَيُّويه والصومعي، قالا: حدثنا أبو نعيم، قال: حدثنا موسى الفراء (^١)، عن علقمة بن مرثد، عن أبي عبد الرحمن السلمي، عن عثمان بن عفان [﵁] (^٢) قال: قال\n⦗١٥⦘ رسول الله ﷺ: \"إنَّ خياركم -أو أفضلكم (^٣) - من تعلم القرآن وعلَّمه\" (^٤).\n_________\n(^١) -د س- موسى بن قيس الحضرمي، أبو محمد الفرّاء، الكوفي. قال الذهبي: ثقة شيعي.\nوقال الحافظ: صدوق رمي بالتشيع. الكاشف ٣/ ١٦٦، التقريب ٧٠٥٢.\n(^٢) زيادة من (م).\n(^٣) في (م): \"وأفضلكم\".\n(^٤) إسناده حسن.\nورواه الخطيب البغدادي في تاريخه ٥/ ١٢٩ من طريق أحمد بن محمد الأدمي البغدادي، ويعقوب بن سفيان كلاهما عن أبي نعيم عن موسى الفراء به. بدون \"إن\"، وذكره الدارقطني في العلل ٣/ ٥٣ من طريق موسى الفراء عن علقمة به.","vol":"11","page":14},{"text":"٤٢١٣ - حدثنا أبو داود الحراني (^١)، قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا أبو اليسع (^٣)، عن علقمة بن مرثد، عن أبي عبد الرحمن السلمي، عن عثمان قال: قال النبي ﷺ: \"إن أفضلكم من تعلّم القرآن وعلّمه\" (^٤).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم.\n(^٢) الطنافسي، الكوفي.\n(^٣) المكفوف الكوفي. قال أبو حاتم: يكتب حديثه، وقال يحيى: كوفي ثقة، وسكت عنه البخاري، وقال أبو زرعة: لا أعرف اسمه. التاريخ ٢/ ٧٣٣، س ١٤٤٧، الجرح والتعديل ٩/ ٤٥٨، التاريخ الكبير ٨/ ٨٢، الكنى للدولابي ص ١٦٨.\n(^٤) الإسناد: رجاله كلهم ثقات، سوى أبي اليسع، وثقه يحيى بن معين، وقال أبو حاتم: يكتب حديثه. وقد تابعه مسعر عند ابن المقرئ وأخرجه ابن المقرئ في معجمه ١/ ٢٥١ حديث (١٤٠) من طريق محمد بن بشر، حدثنا مسعر وأبو اليسع، وأخبرني -القائل محمد به. بشر العبدي- الثوري عن علقمة بن مرثد به، لكنه قال: =\n⦗١٦⦘ = \"أفضلكم\" بدل \"إنّ أفضلكم\". قال محققه: سند ابن المقري رجاله ثقات، وذكره الدارقطني في العلل ٣/ ٥٣ - ٥٤.","vol":"11","page":15},{"text":"٤٢١٤ - ز حدثنا سعدان بن نصر (^١)، قال: حدثنا شجاع بن الوليد (^٢)، قال: حدثنا عمرو بن قيس المُلائي، عن علقمة بن مرثد، عن أبي عبد الرحمن السلمي، عن عثمان بن عفان قال: قال رسول الله ﷺ: \"أفضلكم من تعلَّم القرآن وعلَّمه\" (^٣).\n_________\n(^١) سعدان بن نصر بن منصور، أبو عثمان الثقفي البزاز، اسمه سعيد والغالب سعدان.\n(^٢) هو ابن قيس السَّكُوني، أبو بدر الكوفي.\n(^٣) إسناده حسن.\nرواه أبو نعيم في أخبار أصبهان ٢/ ٣٣ - ٣٤، من طريق سعدان بن نصر عن شجاع به، إلا أنه قال: \"خيركم\".","vol":"11","page":16},{"text":"٤٢١٥ - ز حدثنا أبو بكر محمد بن عبد الرحمن الجعفي (^١)، قال: حدثنا الحسين بن علي (^٢)، عن محمد بن أبان (^٣)، عن علقمة بن مرثد،\n⦗١٧⦘ عن أبي عبد الرحمن السلمي، عن عثمان [﵁] (^٤)، عن النبي ﷺ قال: \"إنَّ أفضلكم من تعلم القرآن وعلَّمه\" (^٥).\nقال أبو عوانة: \" [قد] (^٦) اختلف أهل العلم من أهل التمييز في سماع أبي عبد الرحمن من عثمان\" (^٧).\n_________\n(^١) محمد بن عبد الرحمن بن الحسن الكوفي.\n(^٢) الحسين بن علي بن الوليد الجعفي، الكوفي.\n(^٣) محمد بن أبان بن صالح القرشيّ، ويقال له الجعفي الكوفي. قال ابن معين: \"ضعيف\". وقال الإمام أحمد: كان يقول بالإرجاء، وكان رئيسا من رؤسائهم، ترك الناس حديثه لأجل ذلك. وضعفه أبو داود، وذكره البخاري في الضعفاء، وقال: ليس بالقوي. وفي التاريخ قال: يتكلمون في حفظه. تاريخ ابن معين ٣/ ٣٣٢ رقم ١٥٩٦، الجرح والتعديل ٧/ ٢٠٠، الضعفاء الصغير رقم ٣١١، التاريخ ١/ ٣٤، =\n⦗١٧⦘ = ميزان الاعتدال ٣/ ٤٥٣.\n(^٤) زيادة من (م).\n(^٥) إسناده ضعيف، لضعف محمد بن أبان، ولكن ضعفه ينجبر بمتابعة عمرو بن قيس له متابعة تامة كما في الحديث السابق. وقد ذكره الدارقطني في العلل من طريق محمد بن أبان عن علقمة عن سعد بن عبيدة. العلل ٣/ ٥٦.\n(^٦) زيادة من (م).\n(^٧) سبق الكلام عليه انظر حديث رقم (٤٢٠١)، والصحيح سماعه منه كما سبق.","vol":"11","page":16},{"text":"<span data-type='title' id=toc-673>باب بيان ثواب قراءة ثلاث آيات، تعلم آيتين (^١) وثلاث فأكثر، وفضيلة المبكر إلى المسجد كل يوم لتعليم القرآن أو قراءته، والدليل على فضيلة من يحفظ القرآن من من يقرؤه (^٢) ولا يحفظ.</span>\n_________\n(^١) في (م): \"وتعلم آيتين وأكثر منها\".\n(^٢) في (م): \"يقرأوه\".","vol":"11","page":18},{"text":"٤٢١٦ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري الكوفي (^١)، قال: حدثنا وكيع بن الجراح، عن الأعمش (^٢)، عن أبي صالح (^٣)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"أيُحِبُّ أَحَدُكُمْ إِذا رجع إلى أَهلِهِ (^٤) أن يَجِد فيه ثَلاثَ خَلِفاتٍ (^٥) عِظَامٍ سمانٍ؟ قلنا: نعم، قال: فثلاثُ آيات يقرأُهن (^٦) أَحدُكُم في صلاتِه خيرٌ لهُ من ثلاث خَلِفَاتٍ عظامٍ سمان\" (^٧).\n_________\n(^١) إبراهيم بن عبد الله بن عمر بن أبي الخَيْبري، أبو إسحاق العبسي الكوفي القصار.\n(^٢) سليمان بن مهران الأسدي.\n(^٣) ذكوان، أبو صالح السمان الزيات.\n(^٤) في (م): \"أمه\".\n(^٥) خَلِفات: جمع الخَلِفَة -بفتح الخاء وكسر اللام-: الحامل من النُّوق. النهاية ٢/ ٦٨.\n(^٦) في (م): \"يقرأ بهم\".\n(^٧) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل قراءة القرآن في الصلاة وتعلمه ١/ ٥٥٢ حديث ٢٥٠ عن أبي بكر بن أبي شيبة وأبي سعيد الأشج قالا: حدثنا وكيع به، مثله.","vol":"11","page":18},{"text":"٤٢١٧ - حدثنا أبو أمية، ومحمد -هو: ابن أبي خالد الصومعي- قالا: ثنا أبو نعيم، والمقري (^١).\nح وحدثنا محمد بن حيوية (^٢)، قال: ثنا أبو نعيم قالا: حدثنا موسى بن عُلَيّ (^٣)، قال: سمعت أبي (^٤) يحدثُ عن عُقبَةَ بن عامرٍ، قال: خرج إلينا رسول الله ﷺ ونحن في الصُّفَّةِ (^٥)، فقال: \"أَيّكم يُحِبُّ أَنْ يَغْدُو كُلِّ يَوْمٍ إِلى بُطْحَانَ (^٦)، أو الْعَقِيقِ (^٧) فيأتي بناقتين\n⦗٢٠⦘ كَوْمَاوَتينِ (^٨) في غَيْرِ إِثمٍ يأتيه (^٩) ولا قطيعة ولا قطع رحم؟ قال: قلنا: يا رسول الله كلنا نحب ذلك. قال: فلأَن يَغْدُوَ أَحَدُكُمْ إِلى المَسْجِدِ فَيَتَعلَّمَ أو يقرأَ آيتيْنِ مِنْ كتاب الله خَيْرٌ لَهُ مِنْ ناَقَتَيْنِ، وثَلاثٌ خَيْرُ لَهُ مِن ثَلَاثٍ، وأَرْبَعٌ خَيْرٌ مِنْ أَرْبَعٍ، وَمِنْ أَعْدَادِهِنَّ من الإبِلِ\" (^١٠).\n_________\n(^١) عبد الله بن يزيد المكي.\n(^٢) تقدمت ترجمته.\n(^٣) موسى بن عُلَيّ، بالتصغير، ابن رَبَاح، أبو عبد الرحمن المصري، اللّخمي.\n(^٤) هو علي بن رباح، أبو عبد الله المصري.\n(^٥) الصفة: موضع مظلل في المسجد النبوي. كان فقراء المهاجرين يأوون إليه ممن لم يكن له منهم منزل يسكنه. النهاية ٣/ ٣٧.\n(^٦) بُطْحان: قال ياقوت الحموي: بالضم ثم السكون، هكذا يقوله المحدثون أَجمعون، وحكى أهل اللغة: بَطِحان، بفتح أوله وكسر ثانيه. اهـ. أحد أودية المدينة المشهورة، يمر وسطها متجها من الجنوب إلى الشمال، واشتهر -عند بعض الناس- في العصر الحاضر بوادي أبي جيدة، وهو يمر غرب المصلى (مسجد الغمامة) وغرب جبل سلع وقد رُدِمَ الوادي، وأصبح شارعا معبدًا تسير عليه السيارات، مع بقاء مجرى صغير لمرور الماء تحت الشارع المذكور. معجم البلدان ١/ ٤٤٦، فضائل المدينة ص ٦٣١.\n(^٧) العقيق: بفتح أوله، كسر ثانيه، وقافين بينهما ياء مثناة من تحت، أحد أودية المدينة المشهورة وهو يمر بالجهة الغربية منها، وبعضه داخل في حرم المدينة، لوقوعه بين جبلي عير وثور. معجم البلدان ٤/ ١٣٨، فضائل المدينة ص ٦٢٣.\n(^٨) كوماوتين: الكوماء أي مُشْرفة السَّنام عاليته. النهاية ٤/ ٢١١.\n(^٩) في الأصل: \"يأثمه\"، ثم وضع علامة إلى الهامش كتب فيه: \"صوابه يأتيه\".\n(^١٠) أخرجه الإمام مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل قراءة القرآن ١/ ٥٥٢، حديث ٨٠٣، عن أبي بكر بن أبي شيبة، ثنا الفضل بن دكين به.","vol":"11","page":19},{"text":"٤٢١٨ - حدثنا الصومعي، حدثنا المقري، حدثنا موسى بن علي، قال: سمعت أبي (^١) يحدث عن عقبة بن عامر قال: \"خرج النبي ﷺ علينا ونحن في الصفة. قال: أيكم يحب أن يغدو كل يوم إلى بُطحان أو العَقيق … \" فذكر مثله (^٢).\n_________\n(^١) علي بن رباح المصري.\n(^٢) أخرجه مسلم في صحيحه.","vol":"11","page":20},{"text":"٤٢١٩ - حدثنا أحمد بن عصام (^١)، قال: حدثنا معاذ بن هشام (^٢)، قال: حدثنا أبي (^٣)،\n⦗٢١⦘ ح وحدثنا ابن الجنيد الدقاق (^٤)، قال: حدثنا عبد الوهاب بن عطاء العجلي (^٥)، قال: حدثنا هشام، عن قتادة، عن سالم بن أبي الجعد، عن معدان (^٦)، عن أبي الدرداء، عن النبي ﷺ قال: \"من حَفِظَ عَشْرَ آياتٍ منْ أَوَّلِ سورَة الكَهْف عُصِمَ منْ فتنةِ الدجال\" (^٧).\n_________\n(^١) أحمد بن عصام بن عبد المجيد بن كثير بن أبي عمرة الأنصاري أبو يحيى ابن أخت محمد بن يوسف الزاهد الأصبهاني.\n(^٢) معاذ بن هشام بن أبي عبد الله البصري الدستوائي.\n(^٣) هشام بن أبي عبد الله الدستوائي.\n(^٤) محمد بن أحمد بن الجنيد، أبو جعفر الدقاق.\n(^٥) عبد الوهاب بن عطاء الحفّاف، أبو نصر العجلي مولاهم.\n(^٦) هو معدان بن أبي طلحة اليعمري.\n(^٧) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل سورة الكهف وآية الكرسى ١/ ٥٥٥ ح ٨٠٩ عن محمد بن المثنى، حدثنا معاذ بن هشام به، مثله بدون \"فتنة\".","vol":"11","page":20},{"text":"٤٢٢٠ - حدثنا الصاغاني (^١)، وأبو أمية (^٢)، قالا: حدثنا روح (^٣)، عن سعيد بن أبي عروبة (^٤)، عن قتادة، عن سالم، بإسناده مثله: \" … عصم من فتنة الدجال أو من الدجال\" (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هو: محمد إبراهيم.\n(^٣) روح بن عبادة بن العلاء القيسي.\n(^٤) سعيد بن أبي عروبة، أبو النضر البصري.\n(^٥) أخرجه مسلم من طريق هشام عن قتادة به، وسبق تخريجه في الحديث السابق.","vol":"11","page":21},{"text":"٤٢٢١ - حدثنا المحتسبي (^١)، قال: حدثنا حسين\n⦗٢٢⦘ المرُّوْذي (^٢)، قال: حدثنا شيبان (^٣)، قال: حدثنا قتادة بإسناده مثله (^٤).\n_________\n(^١) هو موسى بن هارون بن عمرو الطوسي المحتسبي.\n(^٢) الحسين بن محمد بن بهرام التميمي.\n(^٣) شيبان بن عبد الرحمن التميمي مولاهم، أبو معاوية البصري.\n(^٤) أخرجه مسلم في صحيحه، لكن من طريق هشام عن قتادة به، وسبق تخريجه في ح ٤٢١٩.","vol":"11","page":21},{"text":"٤٢٢٢ - حدثنا الصاغاني (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا همام بن يحيى، عن قتادة بمثله، إلا أنه قال: \" … عُصِم من الدجال\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) أخرجه مسلم في صحيحه، (١/ ٥٥٦) ح ٨٠٩ من طريق عبد الرحمن بن مهدي، حدثنا همام به. وأحال المتن على حديث هشام. وفي هذا الطريق تمييز همام بذكر اسم أبيه، ورواية أبي عوانة ح ٤٢٢٠، وح ٤٢٢١ زيادة منه على ما عند مسلم من طرق هذا الحديث عن قتادة مما يوافق رواية هشام.","vol":"11","page":22},{"text":"٤٢٢٣ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج (^٢)، حدثني شعبة، عن قتادة، بإسناده مثل حديث هشام (^٣).\n_________\n(^١) يوسف بن سعيد.\n(^٢) هو ابن منهال.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق، من طريق محمد بن جعفر عن شعبة به، إلا أنه قال: قال شعبة: \"من آخر الكهف\". وسيكرر المصنف هذا الحديث، انظر ح ٤٣٨١.","vol":"11","page":22},{"text":"<span data-type='title' id=toc-674>باب [ذكر] (^١) الخبر الموجب لاستماع قراءة القارئ والإنصات له، والدليل من أن المتعلم إذا أنصت للقارئ واستمع يكون أوعى له من الذي يقرأ مع القارئ.</span>\n_________\n(^١) زيادة من (م).","vol":"11","page":23},{"text":"٤٢٢٤ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا أبو عوانة (^٣)، عن موسى بن أبي عائشة (^٤)، عن سعيد بن جبير، عن ابن عباس [﵁] (^٥) في قوله تعالى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ (^٦)، قال: \"كان النبي ﷺ يعالج من التنريل شدّةً، كان يحرك شفتيه\".\nقال ابن عباس: أنا (^٧) أحرِّك شفتي كما كان رسول الله ﷺ يحرك. قال سعيد: أنا أحرِّك شفتي كما كان ابن عباس يحرِّك، فأنزل الله ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾، قال: يجمعه في قلبك ثم تقرأه، ﴿فَإِذَا\n⦗٢٤⦘ قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ (^٨) يقول: اسْتَمِع وأنصِتْ، ثم (^٩) علينا بيانه، قال: كان رسول الله ﷺ إذا أتاهُ جِبْرِيلُ اسْتَمَع، وإذا انْطلَقَ جبريل، قَرَأَهُ كما أقرأه (^١٠).\n⦗٢٥⦘ رواه جرير عن موسى أيضًا، وقال: ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾: نُبيِّنُه بلسانك (^١١).\n_________\n(^١) يونس بن حبيب بن عبد القاهر بن عبد العزيز العجلي، أبو بشر الأصبهاني.\n(^٢) سلميان بن داود الطيالسي.\n(^٣) الوضّاح بن عبد الله اليشكري.\n(^٤) الهمْداني، أبو الحسن الكوفي.\n(^٥) زيادة من (م).\n(^٦) سورة القيامة، آية (١٦ و١٧).\n(^٧) في (م): \"إنما\"، وفي مسلم: \"أنا أحركهما … \".\n(^٨) سورة القيامة، آية (١٩).\n(^٩) هكذا في الأصل. وفي (م) ﴿إِنَّ عَلَيْنَا بَيَانَهُ﴾. وفي مسلم: ثم إن علينا أن تقرأه. وفي البخاري ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾ ثم إن علينا أن تقرأه. وستأتي هذه اللفظة من رواية عفان عن أبي عوانة ح ٤٢٢٥.\n(^١٠) أخرجه الإمام مسلم في صحيحه، في الصلاة، باب الاستماع للقراءة ١/ ٣٣٠، ح ١٤٨ قال: حدثنا قتيبة بن سعيد، حدثنا أبو عوانة، به، نحوه.\nورواه البخاري في صحيحه، في بدء الوحي، باب، عن موسى بن إسماعيل، قال: حدثنا أبو عوانة، به. بألفاظ متقاربة.\nوفي كتاب التفسير، في تفسير سورة القيامة، ح ٤٩٢٧، وح ٤٩٢٨، وح ٤٩٢٩ من طريق سفيان، وإسرائيل، وجرير، كلهم عن موسى بن أبي عائشة به، إلا أن رواية سفيان، وإسرائيل مختصرة.\nوأخرجه الطيالسي في مسنده ح ٢٦٢٨ بألفاظ متقاربة، وفيه: \"إنما أحرك شفتي كما رأيت ابن عباس\" كما في صحيح البخاري.\nفائدة: قال الحافظ في الفتح: وعبر في الأول بقوله \"كان يحركهما\" وفي الثاني \"برأيت\" لأن ابن عباس لم ير النبي ﷺ في تلك الحالة، لأن سورة القيامة مكية باتفاق، ولم يكن ابن عباس إذ ذاك ولد، لكن يجوز أن يكون النبي ﷺ أخبره بذلك بعد، فقد ثبت ذلك صريحًا في مسند أبي داود الطياليسي. وأما سعيد بن جبير فرأى ذلك من ابن عباس بلا نزاع. اهـ مختصرًا. ولفظه: \"قال ابن عباس: فأنا أحرك لك شفتي كما رأيت رسول اله ﷺ\". فتح الباري ٨/ ٦٨٢.\nقلت: ولم أقف على لفظ \"كما رأى رسول الله\" في المسند المطبوع. وإنما فيه: \"كما رأيت ابن =\n⦗٢٥⦘ = عباس). كما في البخاري. وقال أيضا: وأفادت هذه الرواية إبراز الضمير في رواية البخاري حيث قال فيها: \"فأنا أحركهما\" ولم يتقدم للشفتين ذكر، فعلمنا أن ذلك من تصرف الرواة.\n(^١١) حديث جرير عن موسى بن أبي عائشة، أخرجه الإمام البخاري في صحيحه موصولًا وسبق تخريجه في الحاشية السابقة.","vol":"11","page":23},{"text":"٤٢٢٥ - حدثنا ابن سالم الصائغ المكي (^١)، ثنا عفان (^٢)، قال: حدثنا أبو عوانة، عن موسى بن أبي عائشة، عن سعيد بن جبير، عن ابن عباس في قول الله تعالى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ﴾ قال: \"كان رسول الله ﷺ يُعَالِجُ مِنْ التَّنْزيلِ شِدَّةً، كان يُحَرِّكُ به شَفَتَيْهِ، فأنزَلَ الله ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ﴾: علينا جَمْعُهُ في صَدْرِك ثم تَقْرَأُه، ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ﴾، قال: اسْتَمعْ وأنْصِتْ، ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ (^٣) ثُمَّ إنَّ عَلَينا أنْ تَقْرَأَهُ، قال: فكان رسول الله ﷺ بعدَ ذلكَ إذا أتاهُ جِبْرِيلُ اسْتَمَعَ له، فإذا انْطَلَقَ جِبْرِيلُ قرأَهُ النبي ﷺ -كما أقرأهُ (^٤).\n_________\n(^١) هو محمد بن إسماعيل بن سالم.\n(^٢) هو ابن مسلم.\n(^٣) سورة القيامة الآية: ١٦ - ١٩.\n(^٤) أخرجه مسلم في صحيحه، وسبق تخريجه في الحديث السابق.","vol":"11","page":25},{"text":"<span data-type='title' id=toc-675>باب ذكر قراءة (^١) النبي ﷺ القرآن على الجن واستماعهم له، والدليل على أن القارئ بقراءته (^٢) القرآن يحال بينه (^٣) وبين الشيطان</span>\n_________\n(^١) في (م): قرآأء. لوحة لوحة (م ٣/ ٨٦ / أ).\n(^٢) في (م) - بقرااته القرآن يحال بين الشيطان وبينه.\n(^٣) في (م) - بقرااته القرآن يحال بين الشيطان وبينه.","vol":"11","page":26},{"text":"٤٢٢٦ - حدثنا الصاغاني (^١)، قال: ثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا داود بن أبي هند، عن عامر (^٣)، عن علقمة (^٤)، قال: قلت لابن مسعود: من كان منكم مع رسول الله ﷺ ليلة الجنّ؟ قال: ما كان معه منا أحد. فقدناه ذات ليلة ونحن بمكة، فقلنا: اغتيل (^٥)، [رسول الله ﷺ] (^٦) أو استطير (^٧)، فانطلقنا نطلبه في الشعاب (^٨) والأودية، فبتنا بشر مبيت باته قوم، فلما أصبحنا رأيناه مقبلا من نحو\n⦗٢٧⦘ حِراء (^٩)، فقلنا: يا رسول الله، أين كنت؟ لقد أشفقنا عليك، بتنا الليلة بشر ليلة بات بها قوم، حين فقدناك، قلنا: اغتيل أو استطير، قال: \"إنه أتاني داعي الجن لأقرئهم (^١٠) القرآن، فانطلق بنا فأرانا آثارهم، وآثار نيراهم. قال: فقال الشعبي: وسألوه (^١١) الزاد، قال: فقال: كل عظم يقع في أيديكم (^١٢) يذكر اسم الله عليه، أوفر ما كان لحما. والبعر عَلَفا لدوابكم. قال: فقال: لا تستنجوا بالعظام ولا بالبعر فإنه زاد إخوانكم من الجن\".\nقال داود: فلا أدري هذا في الحديث أو شيء قاله الشعبي (^١٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هو العجلي.\n(^٣) هو الشعبي.\n(^٤) هو ابن قيس النخعي.\n(^٥) اغتيل: أي قُتل خُفية. النهاية ٣/ ٤٠٣.\n(^٦) ما بين المعقوفتين في نسخة (م).\n(^٧) استطير: ذُهِبَ به بسُرْعةٍ كأن الطير حملته. وقال النووي: طارت به الجن. النهاية ٣/ ١٥٢، شرح النووي ٤/ ١٧٠.\n(^٨) الشِّعاب: جمع شِعْب بالكسر، الطريق، وقيل الطريق في الجبل. لسان العرب ١/ ٥٠١.\n(^٩) حِراءٌ: قال الحموي: بالكسر، والتخفيف، والمدّ: جبل من جبال مكة اهـ. ويعرف اليوم بجبل النور، وهو الآن داخل العمران على يسار المذاهب إلى الطائف من طريق السيل. معجم البلدان ٢/ ٢٣٣، معجم السيرة النبوية ص ٩٥.\n(^١٠) في (م): لاقرأهم.\n(^١١) الواو زيادة من (م).\n(^١٢) هكذا بالأصل، وفي نسخة (م) \"لم يذكر اسم الله عليه\"، وفي مسلم \"ذكر اسم الله عليه\" بدون \"لم\". قال النووي: قال بعض العلماء هذا لمؤمنيهم وأما غيرهم فجاء في حديث آخر أن طعامهم ما لم يذكر اسم الله عليه، شرح مسلم ٤/ ١٧٠.\n(^١٣) أخرجه الإمام مسلم في صحيحه، في الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن (١/ ٣٣٢) ح ١٥٠، قال: حدثنا محمد بن المثنى، حدثنا عبد الأعلى، عن داود به.\nفوائد الاستخراج:\n١ - ذكر الراوي داود، عند مسلم مهملا، وقد ميز عند أبي عوانة، فقال: ابن أبي هند.\n٢ - زيادة لفظة: \"ونحن بمكة\" ولفظ: \"لقد أشفقنا عليك\" ولفظ: \"الجن\" بعد قوله: =\n⦗٢٨⦘ = \"إخوانكم\".\n٣ - قال هنا: \"لم يذكر اسم الله عليه\"، وفي مسلم: \"ذكر اسم الله عليه\".\n٤ - قال هنا: \"لا تستنجوا بهما فإنهما طعام إخوانكم\".\n٥ - زاد أبو عوانة: \"قال داود: فلا أدري هذا في الحديث أو شيء قاله الشعبي\".\n٦ - وقع هنا من رواية عبد الوهاب بن عطاء عن داود إرسال في آخر الحديث قال: قال الشعبي: وسألوه الزاد … ودواه مسلم متصلا من دواية عبد الأعلى عن داود وسيأتي في ح ٤٢٢٧ متصلا عند أبي عوانة.","vol":"11","page":26},{"text":"٤٢٢٧ - حدثنا أبو جعفر بن الجنيد (^١)، قال: حدثنا يحيى بن غيلان (^٢)، قال: حدثنا يزيد بن زريع (^٣)، قال: حدثنا داود بن أبي هند، عن الشعبي، عن علقمة، قال: قلت لعبد الله بن مسعود: إنَّ الناس يتحدثون أنّك صحبت النبي ﷺ ليلة الجنّ، قال: ما صحبه منّا أحدٌ، ولكنّا فقدناه ونحن بمكة ذاتَ ليلةٍ فالتمسناه في الأودية والشعاب، فقلنا: اغتيل أو استطير … ثم ذكر مثله، إلى قوله: \"زاد إخوانكم من الجن\".\nوقال: فذهبت (^٤) لأقرئهم القرآن، وقال: \"كل بعرة\". وقال: نهى رسول الله ﷺ فقال: \"لا تستنجوا بالعظم ولا بالبعر، فإنه زاد\" (^٥).\n⦗٢٩⦘ كذا (^٦) رواه ابن عليّة (^٧)، ورواه ابن إدريس (^٨) أيضا عن داود، إلى قوله: \" … وآثار نيرانهم\" ولم يذكر ما بعده.\n_________\n(^١) هو محمد بن أحمد بن الجنيد الدقاق.\n(^٢) يحيى بن غيلان بن عبد الله الخزاعي أو الأسلمي، البغدادي.\n(^٣) يزيد بن زُرَيْع، بتقديم الزاي، مصغر، البصري.\n(^٤) في الأصل: ذهبت، والفاء زائدة من (م).\n(^٥) أخرجه مسلم في صحيحه، من طريق عبد الأعلى عن داود به. نحوه. وتقدم تخريجه =\n⦗٢٩⦘ = في الحديث السابق.\n(^٦) الواو زيادة من (م).\n(^٧) هو إسماعيل بن إبراهيم بن مِقْسَم، وقد وصل هذا الطريق الإمام مسلم في صحيحه.\n(^٨) هو عبد الله بن إدريس. وصل هذا الطريق الإمام مسلم في صحيحه ١/ ٣٣٣، ح ١٥١. ولم يذكر لفظه.","vol":"11","page":28},{"text":"٤٢٢٨ - حدثنا يونس (^١)، قال: حدثنا أبو داود، قال: حدثنا وُهَيب بن خالد (^٢)، ويزيد بن زريع، عن داود بن أبي هند بإسناده إلى قوله: … فأرانا بيوتهم ونيرانهم، وسألوه الزاد، فقال: \"كل عظم لم يذكر اسم (^٣) الله عليه يقع في أيديكم أوفر ما كان لحما، وكل بعرة علفًا لدوابكم، فنهى رسول الله ﷺ أن يستنجى بهما\"، وقال: \"هو زاد إخوانكم من الجنّ\" (^٤).\nكذا رواه عبد الأعلى (^٥)، عن داود بمثله: \"فلا تستنجوا بهما فإنهما طعام إخوانكم\".\n_________\n(^١) هو يونس بن حبيب الأصبهاني.\n(^٢) وُهَيب، بالتصغير، ابن خالد بن عجلان الباهلي مولاهم، أبو بكر البصري.\n(^٣) في (م): لم يذكر عليه اسم الله.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الأعلى عن داود، به. وسبق تخريجه في ح ٤٢٢٦.\n(^٥) رواية عبد الأعلى، عن داود، رواها مسلم موصولا في صحيحه، وسبق تخريجه في ح ٤٢٢٦.","vol":"11","page":29},{"text":"٤٢٢٩ - حدثنا الصغاني، قال: حدثنا وهبان بن بقية (^١)، وأحمد بن أسد ابن بنة مالك بن مغول (^٢)، قالا: حدثنا خالد -يعني ابن عبد الله الواسطي-، عن خالد الحذاء (^٣)، عن أبي معشر (^٤)، عن إبراهيم (^٥)، عن علقمة، عن عبد الله قال: \"لم أكن مع النبي ﷺ ليلة الجنّ\" (^٦).\n_________\n(^١) وهب بن بقية بن عثمان الواسطي، يقال له: وهبان.\n(^٢) أحمد بن أسد بن عاصم بن مغول البجلي، أبو عاصم.\n(^٣) خالد بن مِهْران البصري.\n(^٤) زياد بن كُليب الحنظلي، أبو معشر الكوفي.\n(^٥) ابن قيس النخعي.\n(^٦) أخرجه مسلم في صحيحه، في الصلاة ١/ ٣٣٣، ح ١٥٢، قال: حدثنا يحيى بن يحيى، أخبرنا خالد بن عبد الله، به، وزاد: \"وَوَددت أني كنت معه\"، وهذه الزيادة مذكورة في رواية عمرو بن عون عن خالد الآتية في ح ٤٢٣٠.\nفوائد الاستخراج:\n١ - التقى أبو عوانة مع الشيخ الثاني للإمام مسلم، وهذا (بدل).\n٢ - ذكر نسب خالد بن عبد الله وهو (الواسطي).\n٣ - تمييز خالد بذكر لقبه (الحذاء).","vol":"11","page":30},{"text":"٤٢٣٠ - حدثنا حنبل بن إسحاق بن حنبل (^١)، قال: حدثنا عمرو بن عون (^٢)، قال: حدثنا خالد (^٣)، عن خالد الحذاء، عن أبي معشر،\n⦗٣١⦘ عن إبراهيم، عن علقمة، عن عبد الله قال: \"لم أَكُنْ لَيلَةَ الجنِّ معَ رسول الله ﷺ، وَدِدْتُ أنّي كنت معه\" (^٤).\nقال أبو عوانة: يقولون: ابن مسعود لم يكن مع النبي ﷺ حين قرأ عليهم القرآن، وكان معه تلك الليلة.\n_________\n(^١) حنبل بن إسحاق بن حنبل، أبو علي الشيباني.\n(^٢) ابن أوس الواسطي، أبو عثمان البصري.\n(^٣) هو ابن عبد الله الواسطي.\n(^٤) أخرجه مسلم في صحيحه، في الصلاة ١/ ٣٣٣ ح ١٥٢، عن يحيى، أخبرنا خالد، به. مثله.","vol":"11","page":30},{"text":"٤٢٣١ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثنا إسحاق بن منصور -يعني الكَوْسج-.\nح وحدثني أبو بكر (^١)، أخو خطاب، قال: حدثنا الحسن الحلواني (^٢)، وهارون بن عبد الله (^٣)، قالوا: حدثنا أبو أسامة، عن مسعر، عن معن بن عبد الرحمن، عن أبيه (^٤)، قال: سألت مسروق: \"من آذن النبي ﷺ بالجن ليلة استمعوا القرآن؟ قال: حدثني أبوك -يعني: ابن مسعود- (^٥) يعني آذنته (^٦)،\n⦗٣٢⦘ به (^٧) شجرة\" (^٨).\n_________\n(^١) محمد بن بشر بن مطر، أبو بكر الوراق.\n(^٢) - خ م ت في- الحسن بن علي بن محمد الهذلي الخلال، ثقة حافظ له تصانيف.\nالتقريب ١٢٧٢.\n(^٣) - م ٤ - أبو موسى الحمّال، البغدادي، ثقة. التقريب ٧٢٨٤.\n(^٤) هو عبد الرحمن بن عبد الله بن مسعود ﵃.\n(^٥) هكذا في الأصل. وفي مسلم بدلها \"أنه\".\n(^٦) آذنته بهم شجرة: هذا دليل على أنَّ الله تعالى يجعل فيما يشاء من الجماد تمييزا، قاله النووي في شرحه على مسلم ٤/ ٣٩٢. وآذنته: أعلمته. النهاية ١/ ٣٤.\n(^٧) هكذا في الأصل. ووضع عليه علامة التضيبب، وفي البخاري ومسلم: بهم شجرة.\n(^٨) أخرجه مسلم في صحيحه، في الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن ١/ ٣٣٣، ح ١٥٣ عن سعيد الجرمي وعبيد الله بن سعيد جميعا عن أبي أسامة، به، مثله.\nوالبخاري في صحيحه في مناقب الأنصار، باب ذكر الجن، ح ٣٨٥٩ عن عبيد الله بن سعيد، عن أبي أسامة به.\nومن فوائد الاستخراج:\nذكر اسم والد معن \"وهو عبد الرحمن\".","vol":"11","page":31},{"text":"٤٢٣٢ - حدثنا أبو الأزهر (^١)، قال: حدثنا أبو قتيبة (^٢)، قال: حدثنا أبو عوانة (^٣)، عن أبي بشر (^٤)، عن سعيد بن جبير، عن ابن عباس قال: \"ما قرأ النبي ﷺ على الجنّ ولا رآهم\" (^٥).\n_________\n(^١) أحمد بن الأزهر بن منيع، أبو الأزهر العبدي النيسابوري.\n(^٢) لم أقف عليه.\n(^٣) الوضاح بن عبد الله اليشكري.\n(^٤) جعفر بن إياس، أبو بشر ابن أبي وَحْشية، أثبت الناس في سعيد.\n(^٥) رواه مسلم في صحيحه، عن شيبان، عن أبي عوانة، به، بأطول مما هنا، وسيأتي تخريجه في الحديث الآتي، ويأتي فيه كلام الحافظ على نفي ابن عباس.","vol":"11","page":32},{"text":"٤٢٣٣ - حدثنا أبو داود الحراني (^١)، ومحمد بن حيان [المازني (^٢) أبو العباس] [¬*] البزاز [¬**] في طرف المديد [¬***] بالبصرة قالا: حدثنا أبو الوليد (^٣)، قال:\n⦗٣٣⦘ حدثنا أبو عوانة، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس قال: \"ما قرأ رسول الله ﷺ على الجن ولا رآهم. انطلق رسول الله ﷺ في طائفة من أصحابه عامدين إلى سوق عكاظ (^٤)، وقد حيل بين الشيطان ولين خبر السماء، وأُرسل عليهم الشهب فرجعت الشياطين إلى قومهم، قالوا: ما لكم؟ قالوا: حيل بيننا وبين خبر السماء، وأُرسلت علينا الشهب، قالوا: ما حال بينكم وبين خبر السماء؟ فانطلقوا يضربون مشارق الأرض ومغاربها، فانصرف أولئك النفرالذين توجهوا نحو تهامة إلى رسول الله ﷺ وهو عامد إلى سوق عكاظ وهو يُصلي بأصحابه صلاة الفجر فلما سمعوا القرآن استمعوا له وقالوا: هذا والله الذي حال بينكم وفي خبر السماء، قال: فهنالك رجعوا إلى قومهم فقالوا: يا قومنا إنا سمعنا قرآنا عجبا يهدي إلى الرشد فآمنا به، ولن نشرك بربنا أحدا، فأنزل الله تعالى على نبيه ﷺ ﴿قُلْ أُوحِيَ إِلَيَّ﴾ (^٥) وإنما أوحي إليه قول الجنِّ (^٦).\n_________\n(^١) سليمان بن سيف.\n(^٢) قال الذهبي: الشيخ الصدوق، المحدث، البصري. السير ١٣/ ٥٦٩.\n(^٣) هشام بن عبد الملك.\n(^٤) عكاظ: بضم أوله، وآخره ظاء معجمة، اسم سوق من أسواق الجاهلية، كانت العرب تقيم به شهر شوال، وهي بين نخلة والطائف. معجم البلدان ٤/ ١٤٢.\n(^٥) سورة الجن الآية ١.\n(^٦) أخرجه مسلم في صحيحه، في الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن، ١/ ٣٣١ ح ١٤٩ - عن شيبان بن فروخ، حدثنا أبو عوانة، به، نحوه.\nوالبخاري في صحيحه، في صفة الصلاة، باب الجهر بقراءة صلاة الفجر، وفي التفسير، سورة ﴿قُلْ أُوحِيَ إِلَيَّ﴾ ح ٧٧٣، وح ٤٩٢١ عن مسدد، وموسى بن إسماعيل، كلاهما عن أبي عوانة، به، نحوه. ليس فيه في الموضعين، قوله: \"ما قرأ رسول الله ﷺ =\n⦗٣٤⦘ = على الجن وما رآهم\".\nفائدة: قال الحافظ: كأن البخاري حذف اللفظة عمدًا لأن ابن مسعود أثبت أن النبي ﷺ قرأ على الجن، فكان ذلك مقدما على نفي ابن عباس، وقد أشار إلى ذلك مسلم فأخرج عقب حديث ابن عباس هذا حديث ابن مسعود عن النبي ﷺ فذكره.\nفتح الباري ٨/ ٦٧٠.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الخطية بكوبريللو (٣/ ق ٥/ ب): (المازني أبو العباس)، وفي نسخة دار الكتب المصرية (٣/ ق ٨٦/ ب): (أبو العباس المازني)، والحديث في إتحاف المهرة (٧٤٩٠).\n[¬**] قال أحمد بسيوني: كذا في المطبوعة والنسخة الخطية بكوبريللو (٣/ ق ٥/ ب): (البزاز)، وفي نسخة دار الكتب المصرية (٣/ ق ٨٦/ ب): البزار، ولم أجده بهذه النسبة إلا في الأمالي الشجرية، وهي في المطبوعة مرة بالزاي ومرة بالراء، وينظر المواضع التالية في مطبوعة ترتيب الأمالي الخميسية وفيها (البزار) (٤٢، ٩٧٣)، والتي فيها البزاز (٤٥٩، ١٠٢٤، ١٦٠٣، ١٧٢٦، ٢٩٨٣)، وبنحو ذلك في النسخة الخطية للكتاب مكتبة مؤسسة زيد بن علي الثقافية بعُمان.\n[¬***] قال أحمد بسيوني: كذا في المطبوعة: (المديد)، وفي نسخة دار الكتب المصرية (٣/ ق ٨٦/ ب) والنسخة الخطية بكوبريللو (٣/ ق ٥/ ب): (المربد)، وقد جاءت على الصواب في مطبوعة دار المعرفة (٣٧٩٤).","vol":"11","page":32},{"text":"٤٢٣٤ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان (^١)، قال: حدثنا أبو عوانة، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس قال: \"ما قرأ رسول الله ﷺ على الجن وما رآهم، انطلق رسول الله ﷺ في طائفة من أصحابه عامدين إلى سوق عكاظ وقد حيل بين الشياطين وبين خبر السماء. وأرسلت عليهم الشهب، فرجعت الشياطين إلى قومهم فقالوا: ما لكم؟ قالوا: حيل بيننا وبين خبر السماء، وأرسلت علينا الشهب، قالوا: ما حال بينكم وبين خبر السماء إلا شيء حدث، فاضربوا مشارق الأرض ومغاربها، فانظروا ما هذا الذي حال بيننا وبين خبر السماء؟ فانطلقوا يضربون مشارق الأرض ومغاربها، فانصرف النفر الذين توجهوا نحو تهامة إلى رسول الله ﷺ وهم بنخلة (^٢)، عامدين إلى سوق عكاظ، وهو يصلي بأصحابه صلاة\n⦗٣٥⦘ الفجر، فلما سمعوا القرآن استمعوا له، وقالوا: هذا الذي حال بينكم وبين خبر السماء، فهناك رجعوا إلى قومهم فقالوا: يا قومنا إنا سمعنا قرآنا عجبا يهدي إلى الرشد فآمنّا به ولن نشرك بربنا أحدا، فأنزل الله على نبيه ﷺ ﴿قُلْ أُوحِيَ إِلَيَّ﴾ (^٣)، وإنما أوحي إليه قول الجنّ\" (^٤).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) نخلة: واد بين مكة والطائف وهو إلى الطائف أقرب، بينهما عشرة أميال، وتسمى نخلة اليمانية. فتح الباري ٨/ ٦٧١، معجم البلدان ٥/ ٢٧٧.\n(^٣) سورة الجن الآية: (١).\n(^٤) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - التقى أبو عوانة مع مسلم عند أبي عوانة، وهذا \"بدل\".\n٢ - ورد في مسلم لفظ (بنخل)، وصوابه (بنخلة) كما عند أبي عوانة والبخاري، وصوبه النووي في شرحه أيضا ٤/ ٣٩٠.\n٣ - زيادة لفظ \"وإنما أوحى إليه قول الجن\" في آخر الحديث.\n٤ - روى الحديث الإمام مسلم عن شيبان بن فروخ عن أبي عوانة، وشيبان قال فيه الحافظ: صدوق يهم، رمي بالقدر. وراه أبو عوانة من طريق هشام بن عبد الملك كما في حديث ٤٢٣٣، وعفان كلاهما عنه، وهما ثقتان.","vol":"11","page":34},{"text":"<span data-type='title' id=toc-676>باب بيان فضل المؤمن الذي يقرأ القرآن على المؤمن الذي لا يقرأه، وفضل المنافق الذي يقرأ القرآن في الظاهر على المنافق الذي لا يقرأه.</span>","vol":"11","page":36},{"text":"٤٢٣٥ - حدثنا أبو الأزهر أحمد بن الأزهر، قال: حدثنا روح بن عبادة، قال: حدثنا شعبة، عن قتادة (^١)، قال: حدثنا أنس بن مالك، عن أبي موسى الأشعري عن النبي ﷺ قال: \"مَثَلُ المُؤْمِن الذي يقرأُ القرآنَ كمثَلِ الأُتْرُجَّةِ، طعمها طيبٌ وريحها طيّبٌ، ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة طعمها طيب ولا ريح لها. ومثل الفاجر الذي يقرأ القرآن كمثل الريحانة، مرٌّ طعمُها طيبٌ ريحُها. ومثل الفاجر الذي لا يقرأ القرآن كمثل الحنظلة طعمها مُر ولا ريح لها\" (^٢).\n_________\n(^١) - ع- قتادة بن دعامة السدوسي، مدلس من (ط / ٣) وقد صرح التحديث.\n(^٢) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضيلة حافظ القرآن ١/ ٥٤٩ ح ٢٤٣ من طريق همام ويحيى بن سعيد، كلاهما عن شعبة، به، ولم يذكر لفظهما، بل أحاله على رواية أبي عوانة، لكنه قال: غير أن حديث همام بدل: \"المنافق\"، \"الفاجر\".\nوالبخاري في صحيحه، في فضائل القرآن، باب فضل القرآن على سائر الكلام، من طريق همام عن قتادة به، مثله.\nفوائد الاستخراج:\n١ - التقى أبو عوانة مع مسلم في \"شعبة\"، وهذا \"بدل\".\n٢ - تساوي رجال الإسنادين وهذا \"مساواة\".\n٣ - التصريح باسم والد أنس \"مالك\". =\n⦗٣٧⦘ = ٤ - تصريح قتادة بالتحديث من أنس، وروايته في مسلم بالعنعنة.","vol":"11","page":36},{"text":"٤٢٣٦ - حدثنا أبو المثنى (^١)، قال: حدثنا أبي (^٢)، عن جدي (^٣)، عن شعبة، بإسناده مثله بسواء، وزاد فيه إلا أنه قال بدل \"الفاجر\" \"المنافق\".\nوكذا قال يحيى القطان، عن شعبة: بدل \"الفاجر\" \"المنافق\" (^٤).\n_________\n(^١) معاذ بن المثنى بن معاذ بن معاذ العنبري، أبو المثنى، ت ٢٨٨ هـ. قال الذهبي: ثقة متقن. السير ٣/ ٥٢٧.\n(^٢) المثنى بن معاذ بن معاذ العنبري.\n(^٣) - ع- معاذ بن معاذ بن نصر العنبرى، ثقة متقن. التقريب ٦٧٨٧.\n(^٤) أخرجه مسلم في صحيحه، من طريق همام ويحيى كلاهما عن شعبة، به. ولم يذكر لفظه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":37},{"text":"٤٢٣٧ - حدثنا الصغاني، حدثنا عفان،\nح وحدثنا يوسف القاضي (^١)، قال: حدثنا عمرو بن عاصم (^٢)، قالا:\nحدثنا همام بن يحيى، عن قتادة، عن أنس بن مالك، عن أبي موسى، عن النبي ﷺ بمثل حديث روح (^٣).\n_________\n(^١) -هكذا في النسخة الخطية وفي إتحاف المهرة (١٠/ ١٠) ولعل الصواب يوسف القاضي، وهو: يوسف بن يعقوب بن إسماعيل بن حماد القاضي، وكذا استظهره محقق الإتحاف. تقدمت ترجمته.\n(^٢) هو ابن عبيد الله، القيسي.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في ح ٤٢٣٥.","vol":"11","page":37},{"text":"٤٢٣٨ - حدثنا يزيد بن سنان (^١)، حدثنا عبد الواحد بن غياث (^٢)، قال: حدثنا أبو عوانة، عن قتادة، عن أنس بن مالك، عن أبي موسى، عن النبي ﷺ بمثله، إلا أنَّه قال بدل \"الفاجر\" \"المنافق\" (^٣).\n_________\n(^١) هو القزاز.\n(^٢) - د- هو البصري أبو بكر الصيَّرفي. قال الذهبي: صدوق. ووافقه الحافظ. الكاشف ٢/ ١٩٢، التقريب ٤٢٧٥.\n(^٣) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضيلة حافظ القرآن عن قتيبة بن سعيد وأبي كامل الجحدري، كلاهما عن أبي عوانة، به، مثله، لكنه قال: \"وطعمها حلو\" بدل \"وطعمها طيب\" كما في رواية روح.\nفائدة: قال الحافظ: الحكمة في تخصيص الأترجة بالتمثيل دون غيرها من الفاكهة التي تجمع طيب الطعم والربح كالتفاحة لأنه يتداوى بقشرها وهو مفرح بالخاصية، ويستخرج من حبها دهن له منافع. وقيل إن الجن لا تقرب البيت الذي فيه الأترج، فناسب أن يمثل به القرآن الذي لا تقربه الشياطين، وغلاف حبه أبيض فيناسب قلب المؤمن. اهـ. فتح الباري ٩/ ٦٦ - ٦٧.","vol":"11","page":38},{"text":"<span data-type='title' id=toc-677>باب ثواب الماهر بالقرآن والحافظ له وفضله على غير الماهر، وثواب الذي يشق عليه قراءته.</span>","vol":"11","page":39},{"text":"٤٢٣٩ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة وهشام (^٣)، عن قتادة، عن زرارة، عن سعد بن هشام، عن عائشة، عن النبي ﷺ قال: \"الذي يقرأ القرآن وهو ماهر (^٤) مع السفرة الكرام البررة، والذي يقرأ القرآن -قال هشام: وهو عليه (^٥) شديد. وقال شعبة: وهو عليه شاق- فله أجران\" (^٦).\n_________\n(^١) هو الأصبهاني.\n(^٢) هو الطيالسي. والحديث في مسنده، ح ١٤٩٩، ص ٢١٠.\n(^٣) هو الدستوائي.\n(^٤) الماهر: الحاذق بالقراءة. النهاية ٤/ ٣٧٤.\n(^٥) في مسلم من رواية هشام: \"وهو عليه شاق\"، ولكن عند الترمذي كما عند المصنف.\n(^٦) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل الماهر بالقرآن … ١/ ٥٥٠ ح ٢٤٤ عن أبي بكر بن أبي شيبة، عن وكيع، عن هشام، به، وأحال لفظه على رواية وضاح عن قتادة، وقال في حديث وكيع: \"والذي يقرأ وهو يشتد عليه له أجران\".\nورواه الترمذي في جامعه، في فضائل القرآن، باب ما جاء في فضل قارئ القرآن، ح ٢٩٠٤.\nعن محمد بن غيلان، حدثنا أبو داود، به، مثله، وقال: \"هذا حديث حسن صحيح\".","vol":"11","page":39},{"text":"٤٢٤٠ - حدثنا يوسف (^١)، حدثنا حجاج (^٢)، قال: حدثني شعبة\n⦗٤٠⦘ بإسناده مثله، وقال: \"وهو عليه شديد\" (^٣).\n_________\n(^١) هو ابن سعيد، المصيصي.\n(^٢) هو ابن منهال.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. وطريق حجاج عن شعبة من زوائد أبي عوانة على مسلم. ولفظ: \"وهو عليه شديد\"، أخرجه البخاري في صحيحه، في التفسير، سورة عبس. ح-٤٩٣٧ - عن آدم، حدثنا شعبة، به، مثله.","vol":"11","page":39},{"text":"٤٢٤١ - حدثنا الصغاني قال: حدثنا أبو النضر (^١)، قال: حدثنا شعبة بمثله، إلا أنَّه قال: \"ليس بحافظ له، وهو يتعاهده فله أجران\" (^٢).\n_________\n(^١) هو هاشم بن القاسم.\n(^٢) أخرجه مسلم في صحيحه، من طريق وكيع، عن هشام، به، ولم يذكر لفظه، وتقدم تخريجه في ح ٤٢٣٩. وهذا اللفظ من زوائد أبي عوانة على مسلم، ولفظ: \"وهو يتعاهده\" أخرجه الإمام أحمد في مسنده ٦/ ١١٠، من طريق أسود بن عامر، عن شعبة، به.","vol":"11","page":40},{"text":"٤٢٤٢ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع، قال: حدثنا هشام الدستوائي، عن قتادة بمثل حديث أبي داود، عن شعبة (^٢).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء، أبو جعفر الطرسوسي، المصيصي.\n(^٢) أخرجه مسلم في صحيحه، عن أبي بكر بن أبي شيبة، عن وكيع، به، وأحال لفظه على رواية وضاح عن قتادة، وتقدم تخريجه في ح ٤٢٣٩.","vol":"11","page":40},{"text":"٤٢٤٣ - وحدثنا ابن (^١) سالم المكي (^٢)، قال: حدثنا مُعَلَّى بن أسد (^٣)، قال: حدثنا أبو عوانة، عن قتادة بمثله (^٤).\n_________\n(^١) في (م): ابن أبي سالم.\n(^٢) هو محمد بن إسماعيل بن سالم الصائغ.\n(^٣) العَمِّي، أبو الهيثم البصري، أخو بهز.\n(^٤) أخرجه مسلم في صحيحه، وتقدم تخريجه في ٤٢٣٩ عن قتيبة بن سعيد ومحمد بن =\n⦗٤١⦘ = عبيد الغبرى، جميعا عن أبي عوانة، عن قتادة، به، قال ﷺ: \"الماهر بالقرآن مع السفرة … \" الحديث، وزاد: \"ويتتعتع فيه\".","vol":"11","page":40},{"text":"٤٢٤٤ - وحدثنا أبو العباس الغَزِّي (^١)، قال: ثنا قبيصة (^٢)، قال: حدثنا سفيان (^٣)، عن سعيد بن أبي عروبة (^٤)، عن قتادة، عن زرارة بن أوفى، عن سعد بن هشام، عن عائشة قالت: قال رسول الله ﷺ: \"الماهر بالقرآن مع السفرة الكرام البررة، والذي يتعايا (^٥) في القرآن له أجران\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) قبيصة بن عقبة.\n(^٣) هو الإمام الثوري.\n(^٤) في (م): عمرويه.\n(^٥) في مسلم: \"يتتعتع فيه\".\nويتعايا: من عي في المنطق عيًّا: حصر أو من عييت، وأعياني. لسان العرب ١٥/ ١١٢.\nويتتعتع فيه: أي يتردد في قرائته ويتبلد فيها لسانه. وفي القاموس: تردد من حصر أو عيَّ. النهاية ١/ ١٩٠، القاموس المحيط ١/ ٣٧٠.\n(^٦) أخرجه مسلم في صحيحه، من طريق أبي عوانة عن قتادة، به، مثله، وزاد \"وهو عليه شاق\". وتقدم تخريجه في ح (٤٢٣٩).","vol":"11","page":41},{"text":"٤٢٤٥ - حدثنا ابن أبي الحنين (^١)، قال: حدثنا أبو غسان (^٢)، قال حدثنا\n⦗٤٢⦘ هُرَيم (^٣) (^٤)، قال: حدثنا سعيد (^٥) (^٦)، بمثله: \" … وهو يتعتع فيه، وهو عليه شاق فله أجران\" (^٧).\n_________\n(^١) محمد بن الحسين بن موسى، الحُنَينْي، بضم الحاء وبعدها نون مفتوحة وياء ساكنة ثم نون الكوفي.\n(^٢) هو مالك بن إسماعيل النَّهدي.\n(^٣) في الأصل: هويم. وفي (م): مريم. والصواب ما أثبته.\n(^٤) هُريم، مصغر، ابن سفيان البجلي، أبو محمد الكوفي.\n(^٥) في (م): شعبة.\n(^٦) ابن أبي عروبة، اليشكري.\n(^٧) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل الماهر بالقرآن … ١/ ٥٥١ ح ٢٤٤ عن محمد بن المثنى، عن ابن أبي عدي عن سعيد، به، ولم يذكر لفظه، ولفظ هريم عن سعيد، عن قتادة، ذكره مسلم من رواية أبي عوانة عن قتادة.","vol":"11","page":41},{"text":"٤٢٤٦ - حدثنا أبو عمرو بن حازم (^١)، قال: حدثنا علي بن قادم (^٢)، قال: حدثنا شعبة، عن قتادة بهذا الإسناد \" … مثل الذي يقرأه وهو يتعايا فيه وهو عليه شديد له أجران\".\n_________\n(^١) أحمد بن حازم بن محمد بن يونس بن أبي غَرزَة الكوفي، ت ٢٧٦ هـ.\n(^٢) علي بن قادم الخزاعي، أبو الحسن، من أهل الكوفة.","vol":"11","page":42},{"text":"٤٢٤٧ - حدثنا أبو الأزهر، قال: حدثنا روح، قال: حدثنا شعبة بمثل حديث علي بن قادم.","vol":"11","page":42},{"text":"٤٢٤٨ - حدثنا إسحاق [بن إبراهيم] (^١) الدَّبري (^٢)، عن عبد الرزاق،\n⦗٤٣⦘ عن معمر، عن قتادة، بإسناده مثل حديث هشام: \" … والذي يقرأه وهو عليه شديد فله أجران اثنان\" (^٣).\n_________\n(^١) ما بين المعقوفتين زيادة من (م).\n(^٢) إسحاق بن إبراهيم بن عَبّاد الصنعاني الدَّبرَى، ت ٢٨٥ هـ. قال الدارقطني: صدوق، ما رأيت فيه خلافًا، قلت: -أي الحكم- ويدخل في الصحيح؟ قال: أي والله. =\n⦗٤٣⦘ = وقال مسلمة: كان لا بأس به وكان العقيلي يصحح روايته، وأدخله في الصحيح الذي ألفه.\nقال ابن عدي: استصغر في عبد الرزاق، وحدث عنه بحديث منكر. ورد عليه الذهبي بقوله: لعل النكارة من شيخه، فإنه أضر بأخرة، واحتج به أبو عوانة في صحيحه وغيره. ومن احتج بالدبرى عن عبد الرزاق لم يبال بتغيره لكونه إنما حدثه من كتبه لا من حفظه.\nسؤالات الحاكم للدارقطني رقم ٦٢، الكامل لابن علي ١/ ٣٣٨، ميزان الاعتدال ١/ ١٨١، السير ١٣/ ٤١٦، الكواكب النيرات ص ٢٨١، لسان الميزان ١/ ٣٤٩.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في ح (٤٢٣٩). وطريق معمر عن قتادة من زوائد أبي عوانة على مسلم. وزيادة: \"اثنان\" رواها الإمام أحمد في مسنده ٦/ ٩٨، ١٧٠ عن محمد بن جعفر وعبد الوهاب والنسائي في فضائل القرآن ص ٩٢، ح ٧٠ عن عمران بن موسى، عن يزيد بن زريع، كلهم عن سعيد، عن قتادة، به.\nفوائد الاستخراج:\n١ - الزيادة في طرق الحديث على مسلم، فطريق معمر عن قتادة ح ٤٢٤٨، وطريق الطيالسي ح ٤٢٣٩، وحجاج ح ٤٢٤٠، وأبو النضر ح ٤٢٤١، وعلي بن قادم ح ٤٢٤٦، وروح ح ٤٢٤٧، كلهم عن شعبة عن قتادة.\nوطريق سفيان الثوري ح ٤٢٤٤، وهُريم بن سفيان ح ٤٢٤٥، جميعًا عن سعيد بن أبي عروبة. كلها زائدة على صحيح مسلم.\n٢ - ح ٤٣ - فيه تساوي رجال الإسنادين، وهذا \"مساواة\".\n٣ - زيادة لفظ \"اثنان\" في حديث ٤٢٤٨، ولفظ \"ليس بحافظ له وهو يتعاهده\" في ح ٤٢٤١.","vol":"11","page":42},{"text":"<span data-type='title' id=toc-678>باب ذكر الخبر الموجب لتعاهد القرآن وحفظه.</span>","vol":"11","page":44},{"text":"٤٢٤٩ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، وأبو بكر بن أخي حسين الجعفي (^٢)، وأبو البَخْتَرِي (^٣)، قالوا: حدثنا أبو أسامة، عن بُريد (^٤)، عن أبي بردة (^٥)، عن أبي موسى، عن النبي ﷺ قال: \"تعاهدوا القرآن، فوالذي نَفْسُ مُحمدٍ بيدهِ لَهُوَ أَشَدُّ تَفَلُّتا مِنَ الإِبِلِ من عُقُلِهَا (^٦) \" (^٧).\n_________\n(^١) أبو جعفر، أحمد بن عبد الحميد بن خالد، الحارثي، الكوفي.\n(^٢) هو محمد بن عبد الرحمن.\n(^٣) أبو البَخْتَرِي، عبد الله بن محمد بن شاكر، العَنْبري، المقرئ.\n(^٤) بريد بن عبد الله بن أبي بردة بن أبي موسى الأشعري.\n(^٥) أبو بردة، قيل اسمه عامر، وقيل الحارث.\n(^٦) العُقل جع عقال، وهو: الحبل الذي يُعقل به البعير. النهاية ٣/ ٣٨٠.\n(^٧) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب الأمر بتعهد القرآن.\n١/ ٥٤٥ ح ٢٣١ عن عبد الله بن برّاد وأبي كريب، قالا: حدثنا أبو أسامة، به، مثله.\nوالبخاري في صحيحه، في فضائل القرآن، باب استذكار القرآن وتعاهده ح ٥٠٣٣، عن محمد بن العلاء، عنه به، لكنه قال: \"تفصيًا\" بدل \"تفلتًا\".","vol":"11","page":44},{"text":"٤٢٥٠ - حدثنا أحمد بن عصام الأصبهاني (^١)، قال: حدثنا أبو أحمد الزُّبيري (^٢)، قال: حدثنا بُريد، عن أبي بُردة، عن أبي موسى، عن النبي ﷺ\n⦗٤٥⦘ بمثله (^٣) (^٤).\n_________\n(^١) تقدم.\n(^٢) محمد بن عبد الله بن الزبير الأسدي.\n(^٣) أخرجه مسلم في صحيحه، من طريق أبي أسامة عن بريد، به. وتقدم تخريجه في الحديث السابق.\nوطريق الزبيري عن بريد من زوائد أبي عوانة على مسلم.\n(^٤) كتب بعد هذا الحديث ما نصه: آخر الجزء الثامن عشر من أصل أبي المظفر السمعاني ﵀.","vol":"11","page":44},{"text":"<span data-type='title' id=toc-679>باب ذكر الخبر الموجب لاستذكار القرآن ودراسته، وأن حامله إذا قام به فقرأه بالليل والنهار ذكره، وإن لم يقم به نُسيِّه، والدليل على أنه إذا غفل عن تعاهده نُزِعَ منه.</span>","vol":"11","page":46},{"text":"٤٢٥١ - حدثنا الدَّبَري (^١)، قال؛ قرأنا على عبد الرزاق، عن الثوري، عن منصور (^٢)، عن أبي وائل (^٣)، عن ابن مسعود رفعه إلى النبي ﷺ قال: \"تعاهدوا القرآن، فإنه أشد تَفَصِّيا (^٤) من صُدُورِ الرجال مِنَ النَّعَمِ مِنْ عُقُلها، بِئْسَ ما لأَحَدِهم أن يقولَ: نَسِيتُ آية كيتَ (^٥)، وكيتَ\" (^٦).\n_________\n(^١) هو إسحاق بن إبراهيم.\n(^٢) منصور بن المعْتمر السُّلمي.\n(^٣) شقيق بن سَلَمة الأسدي، الكوفي.\n(^٤) تفصِّيا: أي أشد خروجًا. النهاية ٣/ ٤٥٢. والمعنى: أمره ﷺ بتجديد العهد به بملازمة تلاوته بالليل والنهار. اهـ. مختصرًا من الفتح ٩/ ٧٩، وهو كما بوب عليه المصنف وسيأتي في ح ٤٢٥٨.\n(^٥) آية كيت وكيت: هي كناية عن الأمر، نحو كذا وكذا. قال القرطبي: كيت وكيت يعبر بها عن الجمل الكثيرة والحديث الطويل. النهاية ٤/ ٢١٦، فتح الباري ٩/ ٨٠.\n(^٦) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب الأمر بتعهد القرآن، … ١/ ٥٤٤، ح ٢٢٨ من طريق جرير عن منصور به، لكنه قدم قوله: \"بئس ما لأحدهم … \" الحديث. وزاد: \"بل هو نُسِّيَ\"، وفيه \"استذكروا\" بدل \"تعاهدوا\". =\n⦗٤٧⦘ = والبخاري في صحيحه، في فضائل القرآن، باب استذكار القرآن وتعاهده ح ٥٠٣٢، عن عثمان، عن جرير، عن منصور به، مثل رواية مسلم.","vol":"11","page":46},{"text":"٤٢٥٢ - حدثنا أبو العباس الغزي (^١)، والصاغاني (^٢)، وأبو إسماعيل الترمذي (^٣)، قالوا: حدثنا أبو نعيم (^٤)، قال: حدثنا سفيان، عن منصور، عن أبي وائل، عن عبد الله، عن النبي ﷺ قال: \"بئس ما لأحَدهم أن يقول: نسيت آية كَيت وكيت، بل هُوَ نُسّي (^٥) \" (^٦).\n_________\n(^١) عبد الله بن محمد.\n(^٢) محمد بن إسحاق.\n(^٣) محمد بن إسماعيل بن يوسف السلمي، نزيل بغداد.\n(^٤) الفضل بن دكين.\n(^٥) نُسي: بضم النون وتشديد المهملة المكسورة، قال القرطبي: رواه بعض رواة مسلم بالتخفيف …، قال الحافظ: والتثقيل وقع في جميع روايات البخاري، وكذا في أكثر الروايات في غيره. قال القرطبي: التثقيل معناه أنه عوقب بوقوع النسيان عليه لتفريطه في معاهدته واستذكاره، قال: ومعنى التخفيف أن الرجل ترك غير ملتفت إليه. اهـ.\nمختصرًا، فتح الباري ٩/ ٨٠.\n(^٦) أخرجه مسلم في صحيحه، من طريق جرير عن منصور. وقد تقدم تخريجه في الحديث السابق. والبخاري في صحيحه، في فضائل القرآن، باب نسيان القرآن ح ٥٠٣٩، عن أبي نعيم به، مثل رواية أبي عوانة.","vol":"11","page":47},{"text":"٤٢٥٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال:\n⦗٤٨⦘ حدثنا شعبة، عن منصور، بإسناده عن النبي ﷺ (^٢)، مثل حديث عبد الرزاق (^٣) بطوله.\n_________\n(^١) هو الطيالسي، وقد رواه في مسنده ح ٢٦١ ص ٣٥. وفيه قال منصور: سمعت أبا =\n⦗٤٨⦘ = وائل يحدث عن عبد الله، مثل لفظ مسلم.\n(^٢) أخرجه مسلم في صحيحه، وتقدم تخريجه في ح ٤٢٥١. وطريق شعبة عن منصور من زوائد أبي عوانة على مسلم.\n(^٣) حديث عبد الرزاق تقدم في ح ٤٢٥١.","vol":"11","page":47},{"text":"٤٢٥٤ - حدثنا عمار (^١)، وأبو الحسن الميموني (^٢)، قالا: حدثنا محمد بن عبيد (^٣)، قال: حدثنا عبيد الله بن عمر (^٤)، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: \"مثل القرآن مثل الإبل المعقَّلَةِ (^٥)، إن تعاهدها صَاحبها بعقلها أمسكها، وإن أطلق عُقلَها ذهبت\" (^٦).\n_________\n(^١) عمار بن رجاء، أبو ياسر التغلبي الأستراباذي.\n(^٢) عبد الملك بن عبد الحميد بن ميمون بن مهران الجَزَري.\n(^٣) الطنافسي.\n(^٤) عبيد الله بن عمر بن حفص، العُمَري، أبو عثمان.\n(^٥) المعقلة: أي المشدودة بعقال. النهاية ٣/ ٢٨١.\n(^٦) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضائل القرآن وما يتعلق به ١/ ٥٤٣ ح ٢٢٦ عن يحيى بن يحيى قال: قرأت على مالك عن نافع، به، نحوه.","vol":"11","page":48},{"text":"٤٢٥٥ - حدثنا الصغاني، قال: حدثنا إسحاق بن عيسى (^١)، قال: أخبرنا مالك،\n⦗٤٩⦘ ح وحدثنا الترمذي (^٢)، قال: حدثنا القَعْنَبي (^٣)، عن مالك (^٤)، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: \"إنما مثل صاحب القرآن كمثل الإبل المُعَقَّلةِ، فإن تعاهد عليها أمسكها، كان أطلقها ذهبت\".\nوقال القعنبي: \"إن عاهدها\" (^٥).\n_________\n(^١) إسحاق بن عيسى بن نجيح البغدادي.\n(^٢) محمد بن إسماعيل.\n(^٣) عبد الله بن مسلمة بن قعنب، الحارثي.\n(^٤) الموطأ، كتاب القرآن، باب ما جاء في تحزيب القرآن، ح ٦.\n(^٥) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٣ ح ٢٢٦ عن يحيى قال: قرأت على مالك به، مثله.\nوالبخاري في صحيحه، في فضائل القرآن، باب استذكار القرآن وتعاهده ح ٥٠٣١ عن عبد الله بن يوسف عنه، به، وفيهما \"إن عاهد\".","vol":"11","page":48},{"text":"٤٢٥٦ - حدثنا الدَّبري، قال: حدثنا عبد الرزاق، عن معمر (^١)، عن أيوب (^٢)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"على القرآن إذا تعاهد عليه صاحبه بقراءةٍ آناء الليل والنهار كمثل رجل له إبل فإن عقلها حفظها، وإن أطلق عنها ذهبت، وكذلك صاحب القرآن\" (^٣).\n_________\n(^١) معمر بن راشد الأزدي مولاهم.\n(^٢) أيوب بن أبي تميمة، السختياني، أبو بكر البصري.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٤ ح ٢٢٧ عن ابن أبي عمر، عن عبد الرزاق، به، وأحال لفظه على حديث مالك. زاد أبو عوانة لفظ: \"بقراءةٍ آناء الليل والنهار\". وقد روى مسلم هذه الزيادة لكن من رواية موسى بن =\n⦗٥٠⦘ = عقبة عن نافع في نفس الموضع.","vol":"11","page":49},{"text":"٤٢٥٧ - حدثنا الدبري (^١)، عن عبد الرزاق، عن معمر، عن الزهري، عن سالم، عن ابن عمر، عن النبي ﷺ، مثله (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) أخرجه مسلم في صحيحه، وسبق تخريجه في الحديث السابق، وهذا الطريق من زيادات أبي عوانة على ما عند مسلم من طرق هذا الحديث عن ابن عمر.","vol":"11","page":50},{"text":"٤٢٥٨ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا أنس بن عياض، عن موسى بن عقبة، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إذا قام صاحب القرآن فقرأهُ بالليل والنهار ذكره، وإذا لم يقم به نَسيهُ\" (^٢).\n_________\n(^١) يونس بن عبد الأعلى بن ميسرة الصدفي.\n(^٢) أخرجه مسلم في صحيحه، من طريق عبيد الله، وأيوب، ويعقوب بن عبد الرحمن، وأنس بن عياض جميعا عن موسى بن عقبة، به، مثله.","vol":"11","page":50},{"text":"<span data-type='title' id=toc-680>باب ذكر الخبر الناهي عن قول الرجل نَسِيتُ آية كيت وكيت، والدليل على أنه يُنَسى صاحبه إذا لم يقم بواجبه.</span>","vol":"11","page":51},{"text":"٤٢٥٩ - حدثنا الحسن بن علي بن عفان (^١)، قال: حدثنا ابن نمير (^٢)، عن الأعمش (^٣)، عن شقيق (^٤)، قال: قال عبد الله (^٥): \"تعاهدوا هذه المصاحف، فلهو أشد تفصّيًا من صدور الرجال من النَّعم مِنْ عُقُلِهِ، ولا يقولن أحدكم: إني نَسِيت آية كيت كيت. قال رسول الله ﷺ: بل هو نُسِّي\" (^٦).\n_________\n(^١) الحسن بن علي العامري، أبو محمد الكوفي.\n(^٢) عبد الله بن نمير، الهمْداني.\n(^٣) سليمان بن مهران.\n(^٤) ابن سلمة.\n(^٥) ابن مسعود ﵁.\n(^٦) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٤ ح ٢٢٩ من طريق عبد الله بن نمير، وابن معاوية، عن الأعمش، به. وزاد بعد لفظ: \"المصاحف\": \"وربما قال القرآن\". ورفع قوله: \"ولا يقول أحدكم: نسيت آية كيت كيت\". وسيأتي مرفوعا من رواية أبي عوانة، عن الأعمش في ح ٤٢٦١. ومن طريق عبد الله بن نمير، وأبي معاوية، عنه كما في ح ٤٢٦٢ الآتي.","vol":"11","page":51},{"text":"٤٢٦٠ - حدثنا محمد بن يحيى (^١)، قال: ثنا حجاج (^٢)، قال: حدثنا\n⦗٥٢⦘ عبد الله بن داود (^٣)، عن سليمان، عن شقيق، قال: قال عبد الله: \"تعاهدوا المصاحف فلهي أشد تفصيّا … \" فذكر مثله (^٤).\n_________\n(^١) - خ ٤ - الذهلي، النيسابوري، ثقة حافظ جليل. التقريب ٦٤٢٧.\n(^٢) إما هو حجاج بن محمد المصيصي، أو حجاج بن منهال.\n(^٣) - خ ٤ - عبد الله بن داود بن عامر الهمْداني، ثقة عابد. التقريب ٣٣١٧.\n(^٤) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":51},{"text":"٤٢٦١ - حدثنا ابن الجنيد الدقاق (^١)، قال: حدثنا يحيى بن حماد (^٢)، قال: حدثنا الوضاح -يعني أبا عوانة-، عن سليمان، عن شقيق قال: قال عبد الله: قال رسول الله ﷺ: \"تعاهدوا القرآن، فلهو أشد تفصيّا من صدور الرجال من النعم من عقله، ولا يقولن أحدكم نسيت آية كيت وكيت، بل هو نُسّي\" (^٣).\n_________\n(^١) محمد بن أحمد.\n(^٢) هو الشيباني مولاهم، البصري.\n(^٣) رواه مسلم في صحيحه، من طريق أبي معاوية، وابن نمير، وفيه من أول الحديث إلى قوله: \"من عقله\" موقوفا من قول ابن مسعود ﵁. وتقدم تخريجه في ح ٤٢٥٩.","vol":"11","page":52},{"text":"٤٢٦٢ - حدثنا الصغاني، قال: حدثنا ابن نمير، قال: حدثنا أبي، وأبو معاوية (^١)، عن الأعمش، مثل حديث ابن نمير. وقال أبو معاوية، وقال رسول الله ﷺ: \"ولا يقولن أحدكم نسيت آية كيت كيت، بل هو نُسّي\" (^٢).\n_________\n(^١) محمد بن خازم، الضرير، الكوفي.\n(^٢) رواه مسلم في صحيحه، عن ابن نمير، به. وتقدم تخريجه في الحديث السابق، وفيه: \"لا =\n⦗٥٣⦘ = يقل\" بدل \"ولا يقولن\".","vol":"11","page":52},{"text":"٤٢٦٣ - حدثنا أبو العباس الغزي (^١)، والصغاني، قالا: حدثنا أبو نعيم، قال: حدثنا سفيان، عن منصور، عن أبي وائل، عن عبد الله قال: قال رسول الله ﷺ: \"ما لأحدكم يقول: نسيت آية كيت وكيت بل هو نُسّي\" (^٢).\n_________\n(^١) عبد الله بن محمد.\n(^٢) تقدم هذا الحديث بالإسناد نفسه، انظر ح ٤٢٥٢، وتقدم تخريجه.","vol":"11","page":53},{"text":"٤٢٦٤ - حدثنا كِيْلَجة محمد بن صالح (^١)، وإبراهيم بن أبي داود (^٢)، قالا: حدثنا أبو معمر (^٣)، حدثنا عبد الوارث (^٤)، عن محمد بن حُجادة (^٥)، عن عبدةَ بن أبي لُبابة، عن أبي وائل، عن عبد الله قال: قال رسول الله ﷺ: \"لا يقول أحدكم: نسيت آية كيت وكيت، بل هو نُسّي\" (^٦).\n_________\n(^١) محمد بن صالح البغدادي، كِيْلجة، بتحتانية ساكنة وجيم.\n(^٢) أبو إسحاق إبراهيم بن أبي داود سليمان الأسدي البَرُّلسي.\n(^٣) عبد الله بن عمرو بن أبي الحجاج التميمي.\n(^٤) عبد الوارث بن سعيد بن ذكوان العنبري.\n(^٥) -ع- محمد بن جُحادة، بضم الجيم وتخفيف المهملة، ثقة. التقريب ٥٨١٨.\n(^٦) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب الأمر بتعهد القرآن … ١/ ٥٤٤ ح ٢٣٠ من طريق محمد بن بكر، أخبرنا ابن جريج، حدثني عبدة، به، نحوه. =\n⦗٥٤⦘ = وطريق محمد بن جحادة من زوائد أبي عوانة على طرق مسلم.","vol":"11","page":53},{"text":"٤٢٦٥ - حدثنا إسحاق (^١)، عن عبد الرزاق، عن ابن جريج (^٢)، قال: حدثني عبدة بن أبي لبابة أن شقيق بن سلمة قال: سمعت ابن مسعود يقول: سمعت رسول الله ﷺ يقول: \"بئس ما للرجل أن يقول: نسيت سورة كيت وكيت، أو آية كيت وكيت. بل هو نُسِّي\" (^٣).\n_________\n(^١) هو الدبري.\n(^٢) عبد الملك بن عبد العزيز بن جريج.\n(^٣) رواه مسلم في صحيحه، من طريق محمد بن بكر، أخبرنا ابن حريج، به، مثله. وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه في فضائل القرآن، باب استذكار القرآن، وتعاهده ح ٥٠٣٢، تعليقا. ورواه الحافظ بسنده من طريق الدبري، ثم ذكر أن مسلما رواه. وقال في آخره: وبين سياق لفظ محمد بن بكر وعبد الرزاق مغايرة. تغليق التعليق ٤/ ٣٨٨ - ٣٨٩.\nقلت: لا مغايرة بينهما، فقد رواه أبو عوانة من طريق عبد الرزاق بلفظ محمد بن بكر، كما في هذا الحديث. ويظهر أن المغايرة إنما وقعت من تصرف بعض الرواة ممن فوق إسحاق. والله أعلم.","vol":"11","page":54},{"text":"<span data-type='title' id=toc-681>باب ذكر الخبر المبيح لرفع الصوت بالقرآن في الليل وفي الطريق وفي المسجد، والترغيب فيه ليؤخذ عنه، وأن من يُنَسَّى منه الآية والأكثر غير مأخوذ به.</span>","vol":"11","page":55},{"text":"٤٢٦٦ - حدثنا الحسن بن عفان (^١)، قال: حدثنا أبو أسامة، عن هشام بن عروة، عن أبيه، عن عائشة: \"أنَّ النبي ﷺ سمع رجلًا (^٢) يقرأ من الليل فرفع في سورة صوته. قال رسول الله ﷺ: إن فلانًا ﵀ قد ذكَّرني كذا وكذا، آية كنت أُنْسيتها (^٣) من سورة كذا وكذا\" (^٤).\n_________\n(^١) ابن علي بن عفان العامري.\n(^٢) هو عبد الله بن يزيد الخطمي الأنصاري. الأسماء المبهمة ح ٩١، إيضاح الإشكال رقم ١٣٧.\n(^٣) أُنسيتها: مفسرة لقوله \"أسقطتها\"، فكأنه قال: أسقطتها نسيانًا لا عمدًا. الفتح ٩/ ٨٦.\nقلت: ولفظ \"أسقطتها\" سيأتي في ح ٤٢٦٧.\n(^٤) رواه الإمام مسلم في صحيحه، في صلاة المسافرين، في أول باب فضائل القرآن ١/ ٥٤٣ ح ٢٢٥ من طريق عبدة، وأبي معاوية، عن هشام به، نحوه.\nوالبخاري في صحيحه، في فضائل القرآن، باب نسيان القرآن ح ٥٠٣٨ عن أحمد بن أبي رجاء عن أسامة به، نحوه. ليس فيه: \"فرفع في سورة صوته\". ورواه أيضا من طريق علي بن مسهر، عن هشام، به، بلفظ \"أسقطها\" وزاد \"في المسجد\" ح ٥٠٤٢.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\". =\n⦗٥٦⦘ = ٢ - تمييز المهمل \"هشام\" بذكر اسم أبيه.\n٣ - زيادة لفظ: \"فرفع في سورة صوته\"، ولفظ \"من سورة كذا وكذا\".","vol":"11","page":55},{"text":"٤٢٦٧ - حدثنا الحسن بن عفان، قال: حدثنا محاضر (^١)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة قالت: سمع النبي ﷺ صوت رجل يقرأ فقال: \"يرحم الله هذا، لقَدْ ذكرني كذا وكذا، آية كنت أَسْقَطتُها مِنْ سُورةِ كذا وكذا\" (^٢).\n_________\n(^١) محاضر، ابن الموَرِّع، الكوفي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٣ ح ٢٢٤ - من طريق أبي أسامة عن هشام، به، نحوه. زاد في أوله: \"من الليل\".\nوالبخاري في صحيحه من طريق علي بن مسهر، وتقدم تخريجه في الحديث السابق.","vol":"11","page":56},{"text":"٤٢٦٨ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: حدثنا أبو أسامة، عن بريد (^٢)، عن أبي بردة (^٣)، عن أبي موسى، عن النبي ﷺ قال: \"إنّي لأَعْرِفُ أصواتَ رفْقَةِ الأشْعَريِّينَ بالقرآنِ، حينَ يدخلونَ بِاللَّيلِ، وَأعْرِفُ مَناَزِلهمْ مِنْ أَصْوَاتِهِمْ بالقرآنِ (^٤) بالليلِ، وَإنْ كُنْتُ لَمْ أرَ مَنَازِلَهُم حينَ نَزَلُوا بِالنَّهار، وفيهم حكيم إِذَا لقي الخيْلَ -أو العَدُوّ- قال: إِن\n⦗٥٧⦘ أصحابي يأْمُرُونَكم أن تنظروهم\" (^٥).\n_________\n(^١) تقدمت ترجمت.\n(^٢) تقدمت ترجمته.\n(^٣) تقدمت ترجمته.\n(^٤) فيه أن رفع الصوت بالقرآن بالليل مستحسن لكن محله إذا لم يؤذ أحدًا وأمِنَ مِنْ الرياء. الفتح ٧/ ٤٨٧.\n(^٥) رواه مسلم في صحيحه، في فضائل الصحابة، باب من فضائل الأشعريين (٤/ ١٩٤٤) ح ١٦٦. والبخاري في صحيحه، في المغازي، باب غزوة خبير ح ٤٢٤٢، كلاهما عن أبي كريب، عن أبي أسامة، به، مثله.","vol":"11","page":56},{"text":"٤٢٦٩ - حدثنا أبو بكر بن هاشم الأنطاكي (^١)، قال: حدثنا ابن الأصبهاني (^٢)، قال: حدثنا أبو أسامة بمثله.\n_________\n(^١) هو أحمد بن هاشم بن الحكم الأذني، أبو بكر الأشهل.\n(^٢) -تمييز- محمد بن عاصم بن عبد الله الثقفي، الأصبهاني العابد، صدوق إلا أن سماعه من ابن عيينة بعد أن تغير. ت ٢٦٢ هـ. التقريب ٦٠٢٤، الكواكب النيرات ص ٢٢٠.","vol":"11","page":57},{"text":"<span data-type='title' id=toc-682>باب الترغيب في سؤال القارى قراءة القرآن والاستماع إليه ليسمتع قراءته، وأن ابن مسعود قرأ على رسول الله ﷺ القرآن وقرأ عليه رسول الله ﷺ</span>-","vol":"11","page":58},{"text":"٤٢٧٠ - حدثنا محمد بن كثير الحراني، قال: حدثنا عمر بن حفص بن غياث،\nح [وحدثنا أحمد بن ملاعب (^١) وأبو أمية (^٢)، قالا: حدثنا زكريا بن عدي (^٣)] (^٤)،\nح وحدثنا الصغاني، قال: حدثنا محمد بن عبد الله بن نمير، قالوا: حدثنا حفص بن غياث، عن الأعمش، عن إبراهيم، عن عبيدة، عن عبد الله قال: قال لي رسول الله ﷺ: \"اقرأ سورة النساء، قال: قلت: أقرأ عَلَيْكَ، وعَلَيْكَ أُنْزِلَ؟ قال: إنّي أَشْتَهي أَنْ أَسْمَعَهُ مِنْ غَيْرِي\". زاد زكريا بن عدي، وابن نمير، عن حفص: \"فقرأتُ حتى انتهيت إلى قوله: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ (^٥)، فسألت عين النبي ﷺ، وسكت\" (^٦).\n_________\n(^١) أحمد بن ملاعب بن حيان، أبو الفضل البغدادي المخرّمي.\n(^٢) محمد بن إبراهيم.\n(^٣) ابن الصلت التيمي مولاهم.\n(^٤) ما بين المعقوفتين ساقطة من نسخة (م).\n(^٥) سورة النساء، آية ٤١.\n(^٦) رواه مسلم في صحيحه، في فضائل القرآن وما يتعلق به، باب فضل استماع القرآن، =\n⦗٥٩⦘ = وطلب القراءة من حافظ ١/ ٥٥١ ح ٢٤٧ عن أبي بكر بن أبي شيبة، وأبي كريب جميعا عن حفص، به. وقال بعد الآية: \"رفعت رأسي، أو غمزني رجل إلى جنبي فرفعت رأسي، فرأيت دموعه تسيل\".\nوالبخاري في صحيحه، في فضائل القرآن، باب من أحب أن يستمع القرآن من غيره، ح ٥٠٤٩ عن عمر بن حفص بن غياث به، مختصرًا، بدون زيادة زكريا. وقال في أوله: \"اقرأ علي القرآن\".\nوزاد أبو عوانة لفظ: \"اقرأ سورة النساء\"، وفي مسلم قال: \"فقرأت النساء\".","vol":"11","page":58},{"text":"٤٢٧١ - وحدثنا أبو أمية، قال: حدثنا زكريا بن عدي، قال: حدثنا علي بن مُسْهر (^١)، عن الأعمش، عن إبراهيم، عن عبيدة، عن عبد الله قال: قال لي رسول الله ﷺ وهو على المنبر: \"اقرأ عليَّ، قلت: أقرأ عليك وعليك أنزل؟ قال: إنّي أحب أن أسمعه من غيري، قال: فافتتحت سورة النساء حتى إذا بلغت ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ (^٢) نظرت إليه وإذا عيناه تهملان، أو قال: تهرقان\" شك (^٣).\n_________\n(^١) علي بن مُسْهِر -بضم الميم وسكون المهملة وكسر الهاء- القرشي، الكوفي.\n(^٢) سورة النساء الآية: ٤١.\n(^٣) رواه مسلم في صحيحه عن هنَّاد بن السَّرى، ومنجاب بن الحارث جميعا، عن علي بن مُسْهر، به. وأحال على رواية أبي بكر بن أبي شيبة عن حفص، ثم قال: وزاد هناد في روايته: فذكره إلى \"اقرأ علي\"، وتقدم تخريجه في الحديث السابق.\nورواه البخاري في فضائل القرآن، باب قول المقرئ للقارئ: حسبك ح ٥٠٥٠ من =\n⦗٦٠⦘ = طريق سفيان، عن الأعمش به، نحوه، بدون لفظ \"وهو على المنبر\" وبدون \"إني أحب أن أسمعه من غيري\"، لكنه زاد بعد الآية \"حسبك الآن\".","vol":"11","page":59},{"text":"٤٢٧٢ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن مسعر، عن معن (^١)، قال: حدثني جعفر بن عمرو بن حريث، عن أبيه، عن عبد الله \"أنَّ النبي ﷺ لما قرأ عليهم عبد الله سورة النساء ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ (^٢) قال: يشهد لهم أو قال: عليهم\" (^٣).\n_________\n(^١) ابن عبد الرحمن بن عبد الله بن مسعود.\n(^٢) سورة النساء آية (٤١).\n(^٣) رواه مسلم في صحيحه تحت الكتاب والباب السابق عن أبي بكر بن أبي شيبة وأبي كريب، به، وتقدم تخريجه في ح ٤٢٧٠.\nولفظه: قال: قال النبي ﷺ: \"شهيدًا عليهم ما دُمت فيهم أو ما كنت فيهم\". شك معمر. ورواه من طريق مسعر، عن عمرو بن مرة، عن إبراهيم، قال النبي ﷺ لعبد الله: اقرأ علي، فذكر نحوه.","vol":"11","page":60},{"text":"٤٢٧٣ - حدثنا أبو جعفر بن الجنيد (^١)، والصغاني (^٢)، قالا: حدثنا الحميدي (^٣)، قال: حدثنا سفيان.\n⦗٦١⦘ قال المسعودي (^٤)، وحدثنا جعفر بن عمرو بن حريث عن أبيه، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \" … ﴿مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (١١٧)﴾ (^٥) (^٦) \" (^٧).\n_________\n(^١) هو محمد بن أحمد.\n(^٢) هو محمد بن إسحاق.\n(^٣) رواه في مسنده ١/ ٥٦ ح ١٠٢ قال: قال سفيان: قال المسعودي، وحدثنا جعفر بن عمرو بن حريث به، مثله.\n(^٤) هو: معن بن عبد الرحمن.\n(^٥) نهاية اللوحة عند (عليهم).\n(^٦) سورة المائدة آية (١١٧).\n(^٧) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":60},{"text":"٤٢٧٤ - حدثنا الأحْمَسي (^١) والصغاني، وأبو أمية، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا الأعمش، عن إبراهيم (^٢)، عن علقمة، قال: قال عبد الله: \"كنت جالسا (^٣) بحمص (^٤) فقالوا لي: اقرأ، فقرأت سورة يوسف، فقال رجل من القوم: والله ما هكذا أنزلها الله، قال: قلت: ويحك، لقد قرأتها على رسول الله ﷺ، فقال: أحسنت، وأنت تقول ما تقول! قال: فبينما أنا أكَلِّمُهُ إذ وجدت منه ريح الخمر، فقلت:\n⦗٦٢⦘ تكذب (^٥) الكتاب وتشرب الخمر؟! والله لا ترجع إلى أهلك حتى أجلدك الحدّ\" (^٦).\n_________\n(^١) محمد بن إسماعيل بن سمرة، أبو جعفر.\n(^٢) هو ابن يزيد بن قيس النخعي.\n(^٣) قال الحافظ: \"وهذا يقتضي أن علقمة لم يحضر القصة، وإنما نقلها عن ابن مسعود\". الفتح ٩/ ٤٩.\n(^٤) حمص: بلد مشهور قديم، بين دمشق وحلب في نصف الطريق. معجم البلدان ٢/ ٣٠٢.\n(^٥) تكذب الكتاب: معناه تنكر بعضه جاهلا، قاله النووي، وزاد الحافظ: أو قلة حفظ أو عدم تثبت بعثه عليه السكر. شرح مسلم ٦/ ٣٢٩، فتح الباري ٩/ ٥٠.\n(^٦) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٥١ ح ٢٤٩ من طريق جرير عن الأعمش، به، بألفاظ متقاربة، وفي آخره قال: \"لا تبرح حتى أجلدك، قال: فجلدته الحد\". ورواه من طريق عيسى بن يونس، وأبي معاوية، عنه، به، وأحال لفظه على رواية جرير.","vol":"11","page":61},{"text":"٤٢٧٥ - حدثنا الأحمسي، قال: حدثنا ابن فضيل (^١)، عن الأعمش، عن إبراهيم، عن علقمة، قال: \"دخل عبد الله مسجد حمص … \" فذكر نحوه (^٢).\n_________\n(^١) قتادة بن الفضيل بن قتادة، أبو حميد الرهاوي.\n(^٢) أخرجه مسلم في صحيحه، من غير هذا الطريق، وتقدم تخريجه في الحديث السابق، وطريق قتادة بن فضيل عن الأعمش من زوائد أبي عوانة على مسلم.","vol":"11","page":62},{"text":"٤٢٧٦ - حدثنا موسى بن سعيد الدَّنْداني (^١)، وابن أبي الحنين (^٢)، قالا: حدثنا عمر بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش، قال: حدثنا إبراهيم، عن علقمة، عن عبد الله قال: \"خرج إلى الشام في حاجة له، فبينا هو جالس في حلقة إذ قالوا له: يا أبا عبد الرحمن، اقرأ علينا\n⦗٦٣⦘ سورة يوسف، فقرأ عبد الله، فقال رجل من القوم: ليس هكذا أنزلت، قال عبد الله: فكيف أنزلت؟ قال: أما أنا فقد قرأتها على رسول الله ﷺ فقال لي: أحسنت، فبينما هما يتماريان دنا عبد الله منه، فإذا هو بريح الخمر، فقال عبد الله: تجمع أن تشرب الخمر وتجحد بكتاب الله، فأمَر به فضرب الحد\".\nقال الأعمش: كانوا أمراء حين كانوا (^٣).\nرواه علي بن حرب، عن أبي معاوية، عن الأعمش فقال: \"فجلده الحد\" (^٤).\n_________\n(^١) موسى بن سعيد بن النعمان، أبو بكر الدَّنْداني، بمهملتين مفتوحتين، ونونين الأولى ساكنة، الطرسوسي.\n(^٢) هو محمد بن الحسين.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٢٧٤.\nفوائد الاستخراج:\n١ - زيادة لفظ: \"خرج إلى الشام في حاجة له فبينا هو جالس في حلقة\".\n٢ - ذكر كنية ابن مسعود: \"أبو عبد الرحمن\".\n٣ - زيادة قول الأعمش: \"كانوا أمراء حين كانوا\".\n(^٤) لم أقف على تخريج رواية علي بن حرب، عن أبي معاوية.","vol":"11","page":62},{"text":"٤٢٧٧ - حدثنا ابن الجنيد، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الأعمش، عن إبراهيم، عن علقمة قال: \"قدم عبد الله الشام فقرأ سورة يوسف، فقال له رجل: ما هكذا أنزلت، فقال له عبد الله: ويحك، والله لقد قرأتها على رسول الله ﷺ فقال:\n⦗٦٤⦘ أحسنت، فبينا هو يراجعه إذ وجد عبد الله منه ريح الخمر، فقال له عبد الله: أتشرب الرجس! لا أبرح حتى تجلد الحدّ\" (^٢).\n_________\n(^١) هو ابن عيينة.\n(^٢) رواه مسلم في صحيحه من طريق جرير، عن الأعمش، به، نحوه، وتقدم تخريجه في ح ٤٢٧٤.\nوالبخاري في صحيحه، في فضائل القرآن، باب القراء من أصحاب النبي ﷺ ح ٥٠٠١، من طريق سفيان عن الأعمش به، نحوه. ولفظ \"الرجس\" رواه الإمام أحمد في مسنده ١/ ٣٧٨ عن أبي معاوية، عن الأعمش به، نحوه.","vol":"11","page":63},{"text":"<span data-type='title' id=toc-683>باب ذكر الدليل على أن قراءة القرآن على من جمَع القرآن من السنة، وإن كان القارئ أعلم به من المقرئ.</span>","vol":"11","page":65},{"text":"٤٢٧٨ - حدثنا محمد بن هارون الفلاس (^١)، قال: حدثنا عفان، قال: حدثنا همام، عن قتادة، عن أنس أنَّ النبي ﷺ دعا أُبّي فقال: \"إنَّ الله أمرني أن أقرأ عليك، قال: فبكى أُبّي، وقال: أَذُكِرتُ هناك؟ قال: نعم\" (^٢).\n_________\n(^١) محمد بن هارون، وقيل محمد بن أحمد بن هارون، أبو جعفر، المخَرَّمي، الفلاس، شيطَا.\n(^٢) رواه مسلم في صحيحه، في موضعين: الأول في صلاة المسافرين، باب استحباب قراءة القرآن على أهل الفضل، والحذاق فيه ١/ ٥٥٠ ح ٢٤٥، والثاني في فضائل الصحابة، باب من فضائل أبيّ بن كعب ٤/ ١٩١٥ ح ١٢١ - عن هدَّاب بن خالد عن همام، به، نحوه.\nوالبخاري في صحيحه، في التفسير، سورة ﴿لَمْ يَكُنِ﴾، ح ٤٩٦٠ من طريق همام، به، نحوه، وزاد: قال قتادة فأنبأ أنه قرأ عليه ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ (البينة: ١).","vol":"11","page":65},{"text":"<span data-type='title' id=toc-684>باب بيان السعة في قراءة القرآن إذا لم يُحلِ المعنى ولم يختلف في حلال ولا حرام، وأنّ النبي ﷺ أعطي بكل حَرف مسألةً يسألها.</span>","vol":"11","page":66},{"text":"٤٢٧٩ - حدثنا يوسف بن مَسلَّم (^١)، قال: حدثنا حجاج (^٢)، قال: أخبرني شعبة، عن الحكم (^٣)، عن مجاهد (^٤)، عن ابن أبي ليلى (^٥)، عن أُبيّ بن كعب قال: \"كان النبي ﷺ عند أَضاةِ (^٦) بني غِفارٍ، قال: فأتاهُ جبريلُ فقال: إِنَّ الله يأَمُركَ أَنْ تَقرأَ أُمَتُكَ القُرآنَ على حَرْف، فقال: أَسْأَلُ الله مُعَافَاتَهُ وَمَغْفِرَتَهُ، وإنَّ أُمتي لا تطيق ذلك، ثم أتاه الثانية، فقال: إنَّ الله يأمرك أن تقرأ أُمتك القرآن على حرفين، قال: أَسأَلُ الله مُعَافاتَهُ وَمَغْفرتَهُ، إن أُمتي لا تطيق ذلك، ثم جاءه الثالثة، فقال: إنَّ الله يأَمُرُكَ أَن تَقرَأَ أُمَّتُكَ القُرآنَ على ثَلَاثةِ أَحْرُفٍ، فقال: أَسأَلُ الله معافاتَهُ ومغفرتَهُ، إنَّ أمتي لا تطيق ذلك، ثم جاءَهُ الرابِعةَ، فقال: إنَّ الله تعالى\n⦗٦٧⦘ يأَمُرُكَ أَنْ تقرأ أُمُّتُكَ القُرْآن على سَبْعَةِ أحرفٍ، فأيُّما حرفٍ قرأُوا عليه فقد أصابوا\" (^٧)، وكذا رواه غندر (^٨).\n_________\n(^١) هو يوسف بن سعيد بن مسلم.\n(^٢) حجاج بن محمد المصيصي الأعور.\n(^٣) الحكم بن عتيبة الكندي، الكوفي.\n(^٤) مجاهد بن جبر، أبو الحجاج المخزومي.\n(^٥) عبد الرحمن بن أبي ليلى الأنصاري المدني.\n(^٦) أضاة: بوزن حصاة وهو الغدير. النهاية ١/ ٣٥.\n(^٧) رواه مسلم في صحيحه، في صلاة المسافرين، باب بيان أن القرآن على سبعة أحرف، وبيان معناه ١/ ٥٦٢ - ٥٦٣ ح ٢٧٤ من طريق محمد بن جعفر عن شعبة به، مثله.\n(^٨) وصله الإمام مسلم في صحيحه، في الموضع السابق، فقال: حدثنا أبو بكر بن أبي شيبة، حدثنا غندر، عن شعبة، به، ولم يذكر لفظه.","vol":"11","page":66},{"text":"٤٢٨٠ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا خالد بن عبد الرحمن (^٢)، ح وحدثنا محمد بن عبد الحكم (^٣)، قال: حدثنا عبد الرحمن بن زياد (^٤)، قالا: حدثنا شعبة بإسناده، مثله (^٥).\n_________\n(^١) المرادي، المصرين المؤذن.\n(^٢) هو: خالد بن عبد الرحمن الخراساني، أبو الهيثم -يقال: أبو محمد- المروزي، نزيل ساحل دمشق. صدوق له أوهام كما في \"التقريب\" (١٦٥١)، وانظر: تاريخ دمشق (١٦/ ١٦٧ - ١٦٩/ ١٩٠١)، الميزان (١/ ٦٣٣/ ٢٤٤٠).\n(^٣) محمد بن عبد الله بن عبد الحكم بن أعْيَن المصري.\n(^٤) الرصاصي، أبو عبد الله. قال أبو حاتم: صدوق. وقال أبو زرعة: لا بأس به. وذكره ابن حبان في الثقات وقال: ربما أخطأ. الجرح والتعديل ٥/ ٢٣٥، الثقات ٨/ ٣٧٤.\n(^٥) رواه مسلم في صحيحه، عن طريق محمد بن جعفر عن شعبة، به، وتقدم تخريجه في الحديث السابق.","vol":"11","page":67},{"text":"٤٢٨١ - حدثنا الصغاني، قال: حدثنا سعيد بن عامر (^١)، عن شعبة،\n⦗٦٨⦘ بإسناده نحوه.\n_________\n(^١) الضُبَعي، أبو محمد البصري.","vol":"11","page":67},{"text":"٤٢٨٢ - حدثنا أبو العباس البرتي (^١)، قال: حدثنا أبو معمر (^٢)، ح وحدثنا إبراهيم بن الوليد الجشاش، قال: حدثنا محمد بن عمر بن حفص القصباني (^٣)، قالا: حدثنا عبد الوارث، قال: حدثنا محمد بن جحادة، قال: حدثني الحكم بن عتيبة، عن مجاهد، عن عبد الرحمن بن أبي ليلى، عن أبَيّ بن كعب، قال: \"أتى جبريل النبي ﷺ وهو بأضاة بنى غفار، فقال: إن الله يأمرك أن تقرئ أمتكَ القرآن على حرف واحد، فقال: أسأل الله مغفرته، ومعافاته -أو معافاته ومغفرته-. أسأل لهم التخفيف فإنهم لا يطيقون ذلك، فانطلق ثم رجع فقال: إن ربك يأمرك أنْ تُقرئ أُمتك القرآن على حرفين، فقال: أسأل الله مغفرته ومعافاته -أو قال: معافاته ومغفرته- فإنهم لا يطيقون ذلك، فسل لهم التخفيف، فانطلق ثم رجع فقال: إنَّ الله يأمرك أنْ تقرئ أمتك القرآن على ثلاثة أحرف، فقال: أسأل الله مغفرته ومعافاته، -أو قال: معافاته ومغفرته-، فإنَّهم لا يطيقون ذلك، فسل لهم التخفيف، فانطلق ثم رجع\n⦗٦٩⦘ فقال: إنَّ الله يأمرك أن تقرأ أمتك القرآن على سبعة أحرف، فمن قرأ منها حرفًا فهو كما قرأ\" (^٤).\n_________\n(^١) أبو العباس، أحمد بن محمد بن عيسى بن الأزهر، البرتي البغدادي.\n(^٢) عبد الله بن عمرو بن أبي الحجاج.\n(^٣) ويقال: القصبي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٦٢ - ٥٦٣، ح ٢٧٤ من\nطريق محمد بن جعفر ومعاذ جميعا عن شعبة عن الحكم، به، نحوه.\nفوائد الاستخراج:\n١ - التقى أبو عوانة مع مسلم في \"الحكم\"، وهذا بدل.\n٢ - بيان المهمل \"الحكم\" وذلك بذكر اسم والده \"عتيبة\".\n٣ - التصريح باسم ابن أبي ليلى \"عبد الرحمن\".\n٤ - زيادة قوله: \"فسل لهم التخفيف\".","vol":"11","page":68},{"text":"٤٢٨٣ - حدثنا عمر بن شَبّة (^١)، قال: حدثنا يحيى بن سعيد القطان، عن إسماعيل بن أبي خالد، قال: حدثني عبد الله بن عيسى، عن عبد الرحمن بن أبي ليلى، عن أُبيّ بن كعب.\nح وحدثنا أبو سعيد البصري (^٢) عبد الرحمن بن محمد بن منصور قُرْبُزان (^٣)، قال يحيى بن سعيد القطان.\n⦗٧٠⦘ ح وحدثنا عمار بن رجاء وأبو أمية، قالا: حدثنا يعلى بن عبيد، قالا: حدثنا إسماعيل بن أبي خالد، عن عبد الله بن عيسى، عن ابن أبي ليلى، عن أُبيّ بن كعب قال: \"كُنت جالسًا في المسجد، فدخل رجل فقرأ قراءةً أنكرتُها عَلَيْه، ثم جاء آخر فَقَرأَ قِراءَةً سِوَى قِرَاءَةِ صَاحِبِهِ، فقمنا جميعًا فدخلنا على رسول الله ﷺ فقلت: يا رسول الله، (^٤) إنَّ هذا الرجل قرأ قراءةً أنكرتها عليه، ثم قرأ هذا قراءة سِوى قراءة صاحبه، قال: فقال رسول الله ﷺ للرجل: اقرأ، ثم قال للآخر: اقرأ، فقرءا، فقال: أحسنتما -أو أصبتما-، فلما رأيته حسّن شأنهما سقط في نفسي شيء وددت أني كنت في الجاهلية، فلما رأى رسول الله ﷺ ما غشيني ضرب بيده في صدري، ففضت (^٥) عرقا فكأني انظر إلى الله ﷿ فَرَقًا (^٦).\nوقال: يا أُبيُّ، إنّ ربي ﷿ أرسل إلي أن أقرأ القرآن على حرف، قال: فرددت إليه: يا رب، هوّن على أُمتي، فرد عليّ الثانية: أن اقرأ على حرفين. قلت: يا رب، هوّن على أمتي، فرد إليّ الثالثة: أن\n⦗٧١⦘ اقرأ على سبعة أحرف، ولك بكل رَدَّةٍ مسألة تسألنيها، قلت: اللهم اغفر لأمتي، اللهم اغفر لأمتي، اللهم اغفر لأمتي، وأخرت الرابعة إلى يوم يحتاج إِليّ فيه الخلق حتى إبراهيم ﷺ\".\nهذا لفظ يحيى بن سعيد، وأما لفظ يعلى بن عبيد فقال: \"فلما انصرفنا دخلنا جميعًا على رسول الله ﷺ وقال: ثم قرأ هذا قراءة سوى قراءة صاحبه، وقال: قلت: يا رب هوِّن على أمتي، ورد إليّ الثالثة، أن اقرأ على سبعة أحرف، ولك بكل رد -أو ردّة- رددتها مسألةٌ تسألنيها، فقلت: اللهم اغفر لأمتي، اللهم اغفر لأمتي، اللهم اغفر لأمتي، وأخّرت الرابعة (^٧) إلى يوم يرغب إليّ فيه الخلق حتى إبراهيم ﵇\" (^٨).\n_________\n(^١) عمر بن شبَّة، بفتح المعجمة وتشديد الموحدة. ابن عبيدة النُّميري.\n(^٢) الحارثي.\n(^٣) هنا بالقاف، وفي موضع آخر من المسند بالكاف: كُرْبزان، بالضم وسكون الراء وفتح الموحدة، هكذا ضبطه الحافظ في تبصير المنتبه ٣/ ١٢١٥، وفي المشتبه والسير ١٣/ ١٣٨، اللباب: بضم الباء الموحدة، وقال المعلق على السير: وقد ضُبط خطأ بالقلم بفتح الباء، في المطبوع من \"مشتبه\" المؤلف و\"تبصير\" ابن حجر.\n(^٤) ملحوظة: في بداية (ك ٣/ ١٠/ب) في الهامش خط غير واضح: بلغ في … قراءت إبراهيم الفاضل.\n(^٥) ففضت عرقًا: من فضّ أي سال أو من فضض أي تفرق وانتشر. النهاية ٣/ ٤٥٤، لسان العرب ٧/ ٢٠٨.\n(^٦) فرقًا: الفرق بالتحريك: الخوف والفزع. النهاية ٣/ ٤٣٨.\n(^٧) في صحيح مسلم \"وأخرت الثالثة\".\n(^٨) رواه مسلم في صحيحه، في صلاة المسافرين، باب بيان أن القرآن على سبعة أحرف ١/ ٥٦١ - ٥٦٢ ح ٢٧٣ من طريق عبد الله بن نمير، عن إسماعيل بن أبي خالد، به، نحوه.\nفوائد الاستخراج:\n١ - التقى أبو عوانة مع مسلم في \"إسماعيل\"، وهذا بدل.\n٢ - تساوي رجال الإسنادين، وهذا مساواة.\n٣ - زيادة قوله ﷺ: \"أحسنتما أو أصبتما\".\n٤ - في مسلم: \"يا أُبي أُرسل إليّ\"، ومحمد أبي عوانة: \"يا أُبي إن ربي ﷿ أرسل\". =\n⦗٧٢⦘ = ٥ - بيان لفظ يحيى بن سعيد، ويعلى بن عبيد، واتفاقهما على لفظة \"وأخرت الرابعة\".","vol":"11","page":69},{"text":"٤٢٨٤ - حدثنا السلمي (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: حدثنا معمر (^٣)، عن الزهريّ، عن عبيد الله بن عبد الله، عن ابن عباس، عن رسول الله ﷺ قال: \"أقرأنِي جبريلُ على حَرْفٍ، فراجَعْتُهُ، فلم أَزَلْ أَسْتَزِيدُهُ ويزيدني، فانتهى إلى سَبْعَةِ أحْرُفٍ\".\nقال الزهريّ: \"وإنّما هذا الحرف الأمر الواحد ليس يختلف في حلال ولا حرام\" (^٤).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، المعروف بحمدان.\n(^٢) قال الإِمام أحمد: إذا اختلف أصحاب معمر فالحديث لعبد الرزاق. شرح العلل ٢/ ٥١٦.\n(^٣) صاحب الزهريّ، كان من أثبت الناس فيه. شرح العلل ٢/ ٤٨٠، هدي الساري ص ٤٤٤.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٦١، ح ٢٧٢ - عن عبد بن حميد، أخبرنا عبد الرزاق، به، ولم يذكر لفظه، بل أحال على رواية يونس عن الزهريّ.","vol":"11","page":72},{"text":"٤٢٨٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني يونس (^٢)، عن ابن شهاب، قال: حدثني عبيد الله بن عبد الله أن ابن عباس حدثه أنَّ رسول الله ﷺ قال: \"أقرأني جبريل على حرف،\n⦗٧٣⦘ فراجعته، فلم أزل أستزيده فيزيدني حتى انتهى إلى سبعة أحرف\".\nقال ابن شهاب: \"بلغني أنَّ تلك السبعة الأحرف إنَّما يكون في الأمر الذي يكون واحدًا لا يختلف في حلال ولا حرام\" (^٣).\n_________\n(^١) عبد الله بن وهب بن مسلم القرشي.\n(^٢) يونس بن يزيد الأيلي.\nقلت: لم ينفرد ولم يخالف في هذا الحديث، ثم روايته أيضًا في المتابعات، تابعه معمر كما في ح ٤٢٨٤.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٦١ ح ٢٧٢، عن حرملة بن يحيى، أخبرنا ابن وهب، به، مثله.\nوالبخاري في صحيحه في بدء الخلق ح ٣٢١٩ من طريق سليمان عن يونس عن ابن شهاب، به، مختصرًا ولم يذكر قول الزهري. ورواه أيضًا في فضائل القرآن، باب أنزل القرآن على سبعة أحرف، من طريق عقيل عن ابن شهاب، به، مثله سواء، بدون ذكر قول الزهريّ ح ٤٩٩١.\nقال الحافظ: قوله: \"أن ابن عباس حدثه أنَّ رسول الله ﷺ قال\"، هذا مما لم يصرح ابن عباس بسماعه له من النبي ﷺ، وكأنه سمعه من أبي بن كعب …، والحديث مشهور عن أبيّ أخرجه مسلم وغيره من حديثه كما سأذكره. اهـ مختصرا. فتح الباري ٩/ ٢٤.\nقلت: وحديث أبيّ رواه المصنف في ح ٤٢٧٩ وما بعده.","vol":"11","page":72},{"text":"٤٢٨٦ - حدثنا حمدان بن الجنيد الدقاق (^١)، قال: حدثنا يعقوب بن إبراهيم (^٢)، قال: حدثنا ابن أخي الزهريّ (^٣)، عن عمه (^٤) بإسناده، مثله (^٥)،\n⦗٧٤⦘ ولم يذكر قول ابن شهاب.\n_________\n(^١) هو محمَّد بن أحمد بن الجنيد.\n(^٢) ابن سعد الزهريّ.\n(^٣) محمَّد بن عبد الله بن مسلم بن عبيد الله الزهريّ.\n(^٤) هو الإِمام الزهريّ.\n(^٥) رواه مسلم في صحيحه، من طريق معمر، ويونس، عن الزهريّ، وتقدم تخريجه في ح ٤٢٨٦، ح ٤٢٨. وطريق ابن أخي الزهريّ عن الزهريّ من زوائد أبي عوانة على مسلم.","vol":"11","page":73},{"text":"٤٢٨٧ - ز حدثنا جعفر بن محمَّد أبو محمَّد الصائغ (^١)، قال: حدثنا عفان بن مسلم (^٢)، قال: حدثنا حماد بن سلمة (^٣)، عن ثابت (^٤)، عن أنس قال: \"كان النبي ﷺ إذا أملى على كاتب (سميعا عليما) فكتب (سميعا بصيرا) أو أملى عليه (عليما حكيما) فكتب (عليما حليما) قال: دعه\" (^٥).\n_________\n(^١) جعفر بن محمَّد بن شاكر.\n(^٢) تقدم في ح ٤٢٠٤، قال يحيى بن معين: من أراد أن يكتب حديث حماد بن سلمة فعليه بعفان، وقال أيضًا: عفان والله أثبت من أبي نعيم في حماد بن سلمة. التاريخ ليحيى ٢/ ٤٠٨، شرح العلل ١/ ١٢٧، ٢/ ٥١٧.\n(^٣) ابن دينار البصري.\n(^٤) ثابت بن أسلم البُناني.\n(^٥) رجاله ثقات، رجال الشيخين. وهذا الحديث من زوائد أبي عوانة على مسلم.","vol":"11","page":74},{"text":"٤٢٨٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، قال: أخبرني عروة بن الزبير أن المِسْوَرَ بن مخرمة، وعبد الرحمن بن عبد القاريَّ (^١) أخبراه أنهما سمعا عمر بن الخطاب يقول: \"سمعت هشام بن حكيم يقرأ سورة الفرقان في حياة رسول الله ﷺ، فاستمعت لقراءته، فإذا هو يقرأها على حروف كثيرة لم يقرئنيها رسول الله ﷺ كذلك، فكدت أُساوره (^٢)، فتصبّرت حتى\n⦗٧٥⦘ سلّم، فلما سلّم لَبَّبْتُه (^٣) بردائه، فقلت. من أقرأك هذه السورة التي سمعتك تقرأها آنفا؟ قال: أقرأنيها رسول الله ﷺ، فقلت: كذبت (^٤)، فوالله إن رسول الله ﷺ هو أقرأني هذا السورة التي سمعتك تقرأها، فانطلقت به أقوده إلى رسول الله ﷺ فقلت: يا رسول الله إني سمعت هذا يقرأ سورة الفرقان على حروف لم تقرئنيها وأنت أقرأتني سورة الفرقان، فقال رسول الله ﷺ: أرسله يا عمر، اقرأ يا هشام، فقرأ عليه السورة التي سمعته يقرأها، فقال رسول الله ﷺ: هكذا أنزلت، ثم قال رسول الله ﷺ: إن هذا القرآن أنزل على سبعة أحرف، اقرؤوا ما تيسر منه\" (^٥).\n_________\n(^١) القاريّ: بتشديد الياء التحتانية نسبة إلى القارة بطن من خزيمة بن مدركة. الأنساب.\n(^٢) أساوره: أواثبه وأقاتله. النهاية ٢/ ٤٢٠.\n(^٣) لببته: معناه أخذت بمجامع ردائه في عنقه وجررته به. النهاية ٤/ ٢٢٣.\n(^٤) كذبت: فيه إطلاق ذلك على غلبة الظن، أو المراد: أخطأت لأن أهل الحجاز يطلقون الكذب في موضع الخطأ. الفتح ٩/ ٢٥.\n(^٥) رواه مسلم في صحيحه، في صلاة المسافرين، باب بيان أن القرآن على سبعة أحرف، وبيان معناه-١/ ٥٦١، ح ٢٧١ - عن حرملة بن يحيى، أخبرنا ابن وهب، فذكره إلى قوله: \"في حياة رسول الله ﷺ\"، ثم أحال لفظه على رواية مالك عن ابن شهاب.\nوالبخاري في صحيحه، في فضائل القرآن، باب أنزل القرآن على سبعة أحرف، ح ٤٩٩٢ من طريق عقيل عن ابن شهاب، به، نحوه.\nورواه أيضًا في باب من لم ير بأسًا أن يقول سورة البقرة- ح ٥٠٤١ - من طريق شعيب عن الزهري به. =\n⦗٧٦⦘ = فوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - التقى أبو عوانة مع مسلم في \"ابن وهب\"، وهذا \"بدل\".\n٣ - توضيح المهمل، فإن يونس ورد في صحيح مسلم بدون ذكر اسم أبيه.\n٤ - زيادة قوله: \"فقلت: من أقرأك هذه السورة التي سمعتك تقرأها آنفا؟ قال: أقرأنيها رسول الله ﷺ، فقلت: كذبت فوالله إنَّ رسول الله ﷺ هو أقرأني هذه السورة التي سمعتك تقرأه\".\n٥ - في مسلم: \"أرسله، اقرأ\". وعند أبي عوانة: \"أرسله يا عمر، اقرأ يا هشام\".","vol":"11","page":74},{"text":"٤٢٨٩ - حدثنا ابن الجنيد، قال: حدثنا يعقوب بن إبراهيم بن سعد، عن ابن أخي الزهريّ، عن عمه بإسناده؛ قال: قال رسول الله ﷺ: \"إنَّ هذا القرآن أنزل على سبعة أحرف، فاقرؤوا ما تيسر منه\" (^١).\n_________\n(^١) رواه مسلم في صحيحه\" من طريق يونس عن ابن شهاب، وتقدم تخريجه في الحديث السابق.","vol":"11","page":76},{"text":"٤٢٩٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أنَّ مالكًا حدثَّه،\nح وحدثنا الصغاني، قال: حدثنا عثمان بن عمر، قال: حدثنا مالك، عن ابن شهاب، عن عروة بن الزبير، عن عبد الرحمن بن عبدٍ القارِّي، قال: سمعتُ عمر بن الخطاب يقولُ: سمعتُ هشامَ بن حكيم بن حزامٍ يقرأُ سُورَةَ الفرقانِ … وذكر الحديث بطوله: \"إنَّ هذا القرآن أنزل على سبعة أحرف، فاقرؤوا ما تيسر منه\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٦٠، ح ٢٧٠ عن =\n⦗٧٧⦘ = يحيى بن يحيى، قال: قرأت على مالك، به، مثله.\nورواه البخاري في صحيحه، في الخصومات، في باب كلام الخصوم بعضهم في بعض، ح ٢٤١٩ - من طريق مالك عن ابن شهاب، به.\nقال الحافظ المزي: \"ولم يذكر مالك المسور بن مخرمة وذكره الباقون\". تحفة الأشراف ٨/ ٨١.\nملحوظة: هامش كتب كلام غير واضح.","vol":"11","page":76},{"text":"٤٢٩١ - حدثنا ابن الجنيد، قال: حدثنا يونس بن محمَّد (^١)، قال: حدثنا فليح (^٢)، عن ابن شهاب، بمثله (^٣).\n_________\n(^١) يونس بن محمَّد بن مسلم البغدادي، المؤدب.\n(^٢) فليح بن سليمان بن أبي المغيرة الخزاعي، المدني.\nقلت: قد تابعه مالك كما في ح ٤٢٩٠، ومعمر كما في ح ٤٢٩٣.\n(^٣) أخرجه مسلم في صحيحه من طريق مالك عن ابن شهاب. وتقدم تخريجه في ح ٤٢٩٠.","vol":"11","page":77},{"text":"٤٢٩٢ - وحدثنا يونس، قال: حدثنا أبو داود (^١)، قال: حدثنا فليح، عن الزهريّ، عن عروة، عن المسور بن مخرمة، وابن عبد القاريّ مثله (^٢).\n_________\n(^١) هو الطيالسي، والحديث في مسنده، ص ٩، ح ٣٨.\n(^٢) أخرجه مسلم في صحيحه من طريق مالك عن ابن شهاب، وتقدم تخريجه في ح ٤٢٩٠.","vol":"11","page":77},{"text":"٤٢٩٣ - حدثنا إسحاق (^١)، قال: قرأنا على عبد الرزاق، عن معمر، عن الزهريّ، عن عروة بن الزبير، عن المسور بن مخرمة وعبد الرحمن بن عبد القارِّي أنهما سمعا عمر بن الخطاب يقول: \"مررت بهشام بن\n⦗٧٨⦘ حكيم بن حزام يقرأ سورة الفرقان في حياة رسول الله ﷺ، فاستمعت قراءته، فإذا هو يقرأ على حروف كثيرة لم يقرأنيها رسول الله ﷺ، فكدت أن أساوره في الصلاة، فنظرت حتى سلَّم فلما سلّم لَبَّبْته بردائه، فقلت: من أقرأك هذه السورة التي أسمعك تقرأها؟ قال: أقرأنيها رسول الله ﷺ، فقلت له: كذبت، فوالله إنَّ رسول الله ﷺ لهو أقرأني هذه السورة التي تقرأها، قال: فانطلقت أقوده إلى رسول الله ﷺ، فقلت: يا رسول الله، إني سمعت هذا يقرأ سورة على حروف لم تقرئنيها وأنت أقرأتني سورة الفرقان، فقال النبي ﷺ: هكذا أنزلت، ثم قال: اقرأ يا عمر، فقرأت القراءة التي أقرأني النبي ﷺ، فقال: هكذا أنزلت، ثم قال رسول الله ﷺ: إن القرآن أنزل على سبعة أحرف، فاقرؤوا ما تيسر منه\" (^٢).\n_________\n(^١) الدبري.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب بيان أن القرآن على سبعة أحرف ١/ ٥٦١ ح ٢٧١ عن إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، به، وأحال على رواية يونس بن يزيد. انظر ح ٤٢٨٨.","vol":"11","page":77},{"text":"<span data-type='title' id=toc-685>باب حظر الحسد إلَّا في اثنتين: رجل آتاه الله القرآن فهو يقوم به، والحكمة فهو يعلمها ويقضي فيها، والدليل على أن القارئ بهذه الصفة والعالم الذي يعلم الناس علمه ويحدثهم ويقضي بينهم محسود.</span>","vol":"11","page":79},{"text":"٤٢٩٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا يونس (^١)، عن ابن شهاب،\nح وحدثنا محمَّد بن عبد الحكم (^٢)، قال: حدثنا أبو زرعة وهب الله بن راشد (^٣)، قال: حدثنا يونس بن يزيد، عن ابن شهاب، قال: أخبرني سالم بن عبد الله، عن أبيه، قال: قال رسول الله ﷺ: \"لا حسد إلا\n⦗٨٠⦘ في اثنتين: رَجُلٌ آتاه الله هذا الكتاب، فقام (^٤) به آناء الليل وآناء النهار، ورجل أعطاه الله مالًا فتصدق آناء الليل وآناء النهار\" (^٥).\nقال ابن وهب: \"على اثنتين\".\n_________\n(^١) ابن يزيد الأيلي.\n(^٢) - س- محمَّد بن عبد الله بن عبد الحكم بن أَعْيَن المصري الفقيه، ثقة، ت ٢٦٨ هـ.\nالتقريب ٦٠٢٨.\n(^٣) وهب الله بن راشد أبو زرعة المؤذن، من أهل مصر.\nقال أبو حاتم: محله الصدق. وذكره ابن حبان في الثقات، وقال: يخطئ. قال الذهبي: غمزه سعيد بن أبي مريم وغيره. قال الحافظ: لعله يريد بذلك ما رواه ابن يونس عن غيلان، عن أحمد بن سعيد بن أبي مريم، قال: نهاني عمي عن الكتابة عن أبي زرعة المؤذن. ولم يكن يرضاه النسائي. الجرح والتعديل ٩/ ٢٧، الثقات ٩/ ٢٢٨، الميزان ٤/ ٣٥٤، لسان الميزان ٦/ ٢٣٥.\nتابعه عبد الله بن وهب في نفس الحديث، وعثمان بن عمر في ح ٤٢٩٥.\n(^٤) المراد بالقيام به، العمل به تلاوة وطاعة. فتح الباري ٩/ ٧٣.\n(^٥) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل من يقوم بالقرآن ويعلمه-١/ ٥٥٩ ح ٢٦٧ - عن حرملة بن يحيى، أخبرنا ابن وهب به، مثله، لكن فيه \"آتاه\" بدل \"أعطاه\".","vol":"11","page":79},{"text":"٤٢٩٥ - حدثنا إبراهيم بن مرزوق (^١)، والحارث بن أبي أسامة (^٢)، والحسن بن مكرم (^٣)، قالوا: حدثنا عثمان بن عمر (^٤)، قال: أخبرنا يونس بإسناده مثله.\nوقال: \"فهو يقوم به آناء الليل وآناء النهار، ورجل أعطاه الله مالًا فهو يتصدق به\" (^٥). وقال بعضهم: \"فتصدق به\".\n_________\n(^١) إبراهيم بن مرزوق بن دينار الأموي البصري، نزيل مصر.\n(^٢) الحارث بن محمَّد بن أبي أسامة التميميّ، صاحب المسند.\n(^٣) الحسن بن مكرم بن حسان أبو علي البزاز.\n(^٤) عثمان بن عمر بن فارس العبدي، البصري.\n(^٥) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":80},{"text":"٤٢٩٦ - حدثنا أحمد بن يوسف (^١)، ومحمد بن مهل الصنعاني (^٢)،\n⦗٨١⦘ وأبو العباس الفضل بن أحمد بن إسماعيل الخراساني (^٣) بصنعاء، والدّبري، قالوا: حدثنا عبد الرزاق، قال: معمر، عن الزهريّ، عن سالم، عن ابن عمر قال: قال رسول الله ﷺ: \"لا حسد إلا على اثنتين: رجل آتاه الله القرآن فهو يقوم به آناء الليل والنهار، ورجل آتاه الله مالًا فهو ينفق آناء الليل وآناء النهار\" (^٤).\n_________\n(^١) الأزدي السلمي.\n(^٢) محمَّد بن عبد الله بن مَهَل الصنعاني.\n(^٣) لم أقف عليه.\n(^٤) أخرجه مسلم في صحيحه، من طريق مالك عن الزهريّ، وتقدم تخريجه في ٤٢٩٦.\nوأخرجه البخاري في صحيحه، في فضائل القرآن، باب اغتباط صاحب القرآن، ح ٥٠٢٥ - عن أبي اليمان، أخبرنا شعيب، به.","vol":"11","page":80},{"text":"٤٢٩٧ - حدثنا أبو أمية، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب، عن الزهريّ بنحوه (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق مالك عن الزهريّ، وتقدم تخريجه في ٤٢٩٦.\nوأخرجه البخاري في صحيحه، في فضائل القرآن، باب اغتباط صاحب القرآن، ح ٥٠٢٥ - عن أبي اليمان، أخبرنا شعيب، به.","vol":"11","page":81},{"text":"٤٢٩٨ - حدثنا علي بن حرب (^١)، قال: حدثنا سفيان بن عيينة، عن الزهريّ، عن سالم، عن أبيه، عن النبي ﷺ قال: \"لَا حَسَدَ إِلَّا في اثْنَتَيْن: رجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار، ورجل آتاه الله مالًا فهو ينفقه آناء الليل وآناء النهار\" (^٢).\n_________\n(^١) الطائي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٥٨، ح ٢٦٦ - عن ابن أبي شيبة، وعمرو الناقد، وزهير، كلهم عن ابن عيينة، به، مثله. =\n⦗٨٢⦘ = والبخاري في التوحيد، ح ٧٥٢٦ عن علي بن المدينيّ، عنه به، مثله، لكنه قال: \"يتلوه\" بدل \"يقوم به\".","vol":"11","page":81},{"text":"٤٢٩٩ - حدثنا ابن أبي الدنيا (^١)، قال: حدثنا أبو خيثمة، قال: حدثنا سفيان بن عيينة، قال: حدثنا الزهريّ، بإسناده مثله (^٢).\n_________\n(^١) عبد الله بن محمَّد بن عبيد بن سفيان القرشي مولاهم.\n(^٢) رواه مسلم في صحيحه، عن أبي خيثمة زهير بن حرب، به، وتقدم تخريجه في الحديث السابق.","vol":"11","page":82},{"text":"٤٣٠٠ - حدثنا عمر بن شبة، قال: حدثنا عمر بن علي بن مقدم (^١)، عن إسماعيل بن أبي خالد، عن قيس، عن عبد الله قال: قال رسول الله ﷺ: \"لا حسد إلا في اثنتين: رجل آتاه الله مالًا فسلطه على هلكته في الحق، ورجل آتاه الله علمًا فهو يعلمه ويقضي به\" (^٢).\n_________\n(^١) عمر بن علي بن عطاء بن مُقدم، ثقة وكان يدلس شديدًا، من (ط / ٤).\n(^٢) في إسناده، عمر بن علي، وقد عنعن، ولكن تابعه وكيع، ومحمد بن بشر في صحيح مسلم، أخرجه مسلم في صحيحه تحت الكتاب والباب السابق ١/ ٥٥٩ - ح ٢٦٨ - من طريق وكيع، ومحمد بن بشر، كلاهما عن إسماعيل، به، مثله، لكنه قال: \"حكمة\" بدل \"علما\".\nوالبخاري في صحيحه، في الأحكام، باب أجر من قضى بالحكمة- ح ٧١٤١ - من طريق إبراهيم بن حميد عن إسماعيل بن أبي خالد به، نحوه.","vol":"11","page":82},{"text":"٤٣٠١ - حدثنا أبو جعفر المنادي (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا شعبة، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال\n⦗٨٣⦘ رسول الله ﷺ: \"لا حسد إلا في اثنتين: رجل آتاه الله القرآن فهو يقرأه آناء الليل، فسمعه جار له فيقول: لو أُوتيت مثل الذي أوتي فعملت مثل ما يعمل، ورجل آتاه الله مالًا فهو ينفق في حقه، فقال رجل: لو أوتيت مثل ما أوتي هذا فعلت مثل ما يفعل\" (^٢).\n- رواه حميد بن زنجويه (^٣)، عن النضر بن شميل، عن شعبة، بمثله (^٤).\n_________\n(^١) محمَّد بن عبيد الله بن يزيد البغدادي.\n(^٢) رجاله رجال الشيخين، سوى شيخ أبي عوانة فهو ثقة من رجال البخاري، وما بعده على شرط البخاري. والحديث أخرجه البخاري في صحيحه، في فضائل القرآن - ح ٥٠٢٦ - عن علي بن إبراهيم عن روح، به، نحوه. وزاد \"وآناء النهار\"، وفيه \"يتلوه\" بدل \"يقرأه\".\nقال الحافظ: \"وقد تابعه -أي روح- بشر بن منصور، وابن أبي عدي، والنضر بن شميل، كلهم عن شعبة. قال الإسماعيلي: رفعه هؤلاء ووقفه غندر عن شعبة\". اهـ. الفتح ٩/ ٧٤.\n(^٣) - د س- حميد بن مخلد بن قتيبة، الأزدي، أبو أحمد بن زنجويه، ثقة ثبت. التقريب ١٥٦٧.\n(^٤) لم أقف على تخريج رواية النضر عن شعبة.","vol":"11","page":82},{"text":"٤٣٠٢ - حدثنا ابن أبي الدنيا (^١)، قال: حدثنا أبو خيثمة (^٢)، وإسحاق بن إسماعيل (^٣)، قالا: حدثنا جرير (^٤)، عن الأعمش، عن أبي\n⦗٨٤⦘ صالح (^٥)، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا حسد إلا في اثنتين: رجل آتاه الله القرآن\"، فذكر مثله ولم يذكر \"رجل آتاه الله مالًا\" (^٦).\nقال أبو عوانة: في الحديث نظر، لم يخرجه مسلم، وأخرجه غيره، و… (^٧)، غندرًا رواه عن شعبه، عن سليمان، عن سالم بن أبي الجعد، عن أبي كبشة، عن النبي ﷺ: \"مثل أمتي مثل أربعة: رجل أعطاه الله مالًا وعلمًا … \" فذكر الحديث (^٨).\n_________\n(^١) عبد الله بن محمَّد بن عبيد.\n(^٢) زهير بن حرب.\n(^٣) الطالقاني، أبو يعقوب.\n(^٤) جرير بن عبد الحميد بن قرط.\n(^٥) ذكوان، أبو صالح السمان.\n(^٦) رجاله ثقات، سوى شيخ أبي عوانة فهو صدوق.\nوأخرجه البخاري في صحيحه، في التوحيد، ح ٧٥٢٨ - عن قتيبة عن جرير به، نحوه.\nوذكره أطول مما هنا.\n(^٧) غير واضح في الأصل، على مقدار كلمة.\n(^٨) قال الحافظ: \"وأخرجه أبو عوانة في صحيحه أيضًا من طريق أبي زيد الهروي\" انظر ح ٤٣٠٣ - عن شعبة، وأخرجه أيضًا من طريق جرير، عن الأعمش، بالإسنادين معا، وهو ظاهر في أنهما حديثان متغايران سندًا ومتنًا اجتمعا لشعبة وجرير معًا عن الأعمش، وأشار أبو عوانة إلى أن مسلما لم يخرج حديث أبي هريرة لهذه العلة، وليس ذاك بواضح لأنها ليست علة قادحة\". اهـ. الفتح ٩/ ٧٤.","vol":"11","page":83},{"text":"٤٣٠٣ - ز وحدثنا يحيى بن عياش القطان (^١)، وأبو قلابة (^٢)، قالا:\n⦗٨٥⦘ حدثنا أبو زيد الهروي (^٣)، قال: حدثنا شعبة، عن سليمان (^٤)، قال: سمعت سالم بن أبي الجعد (^٥)، عن أبي كبشة الأنماري، عن النبي ﷺ قال: \"مثل أمتي مثل أربعة: رجل أعطاه الله مالًا وعلما … \" وذكر الحديث (^٦).\n_________\n(^١) يحيى بن عياش، أبو زكريا القطان، ت ٢٦٩ هـ. ذكره الخطيب في تاريخه ١٤/ ٢١٩، ٢٢٠.\n(^٢) عبد الملك محمَّد الرقاشي.\n(^٣) سعيد بن الربيع العامري، الحَرَشي.\n(^٤) هو الأعمش.\n(^٥) سالم بن أبي الجعد رافع الغَطَفاني، الأشجعي.\n(^٦) في إسناده علتان، الأولى: الانقطاع بين سالم وأبي كبشة.\nوالثانية: تغير حفظ عبد الملك الرقاشي، لكن تابعه يحيى بن عياش.\nورواه الإمام أحمد في مسنده من طريقين:\nالأولى: طريق وكيع عن الأعمش، به. والثانية: طريق روح ومحمد بن جعفر كلاهما عن شعبة، به. وفيه العلة السابقة. وذكره ابن كثير ﵀، وقال: إسناده صحيح.\nفضائل القرآن ص ٧٣.\nوقال الحافظ: قوله: رواه شعبة عن الأعمش … المحفوظ عن شعبة ما رواه غندر، وأبو زيد الهروي عنه، عن الأعمش، سمعت سالمًا، عن أبي كبشة. فالقائل سمعت هو الأعمش لا سالم. اهـ. مختصرا النكت الظراف ٩/ ٢٧٤.\nوالثانية: طريق يونس بن خباب عن سعيد أبي البختري الطائيّ عن أبي كبشة، به، نحوه. وفي أوله زيادات. المسند ٤/ ٢٣١.\nوالترمذي في جامعه، في الزهد ٤/ ٥٦٢ ح ٢٣٢٥ - من الطريق السابق. وقال: هذا حديث حسن صحيح.\nقلت: فيه يونس بن خباب، صدوق يخطئ ورمي بالرفض. التقريب ٧٩٦٠.","vol":"11","page":84},{"text":"٤٣٠٤ - ز حدثنا ابن أبي الدنيا، قال: حدثنا إسحاق بن\n⦗٨٦⦘ إسماعيل (^١)، قال: حدثنا جرير (^٢)، عن منصور (^٣)، عن سالم بن أبي الجعد، قال: حُدِّثت عن أبي كبشة الأنماري أنَّه قال لابنه: \"احفظ عني حديثًا سمعته من رسول الله ﷺ … \" وذكر الحديث (^٤).\n_________\n(^١) الطالقاني.\n(^٢) ابن عبد الحميد بن قرط.\n(^٣) ابن المعتمر.\n(^٤) رجاله ثقات، سوى شيخ أبي عوانة فهو صدوق، ولكنه منقطع.\nوأخرجه الإمام أحمد في مسنده، من طريق سفيان عن منصور، به. المسند ٤/ ٢٣٠.\nوابن ماجه في سننه، في الزهد، باب النية ٢/ ١٤١٣ من طريق معمر، ومفضل كلاهما عن منصور، به.\nوقد تابع سالما، سعيد الطائيّ متابعة تامة، وسبق تخريجها في الحديث السابق.","vol":"11","page":85},{"text":"<span data-type='title' id=toc-686>باب ذكر الخبر المبيح للقارئ أن يتغنى بالقرآن إذا كان حسن الصوت، ويجهر به بتحزين وترجيع، والدليل على أن السنة في رفع الصوت بالقراءة وتحزينه إذا كان القارئ حسن الصوت فا … (^١) وعلى أنه ليست هذه لغيره، وبيان نفي اتباع النبي [ﷺ] (^٢) عمن لا يستغنى بالقرآن.</span>\n_________\n(^١) غير واضح في الأصل.\n(^٢) إضافة ليست في الأصل.","vol":"11","page":87},{"text":"٤٣٠٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، ويونس، عن ابن شهاب، أن أبا سلمة بن عبد الرحمن أخبره، عن أبي هريرة قال: سمعت النبي ﷺ يقول: \"ما أذن الله لشيء كما يأذن لنبي يتغنى بالقرآن\" (^٢).\n_________\n(^١) ابن مسلم القرشي.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب تحسين الصوت بالقرآن ١/ ٥٤٥ ح ٢٣٢ - عن يونس بن عبد الأعلى، به، مثله.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا: \"مساواة\".\n٢ - تصريح ابن شهاب الزهري بأن أبا سلمة أخبره، وروايته عنه في مسلم بالعنعنة.","vol":"11","page":87},{"text":"٤٣٠٦ - حدثنا الزعفراني (^١)، قال: حدثنا عبد الجبار (^٢)،\n⦗٨٨⦘ ح وحدثنا أبو إسماعيل الترمذي (^٣)، قال: حدثنا الحميدي، قالا: حدثنا سفيان (^٤)، قال: سمعت الزهريّ يحدث عن أبي سلمة، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"ما أذن الله لشيء ما أذن لنبي يتغنى بالقرآن\" (^٥).\n_________\n(^١) الحسن بن محمَّد بن الصباح، أبو علي البغدادي.\n(^٢) - م ت س- عبد الجبار بن العلاء، العطار البصري، أبو بكر، لا بأس به. =\n⦗٨٨⦘ = التقريب ٣٧٦٧.\n(^٣) هو محمَّد بن إسماعيل بن يوسف.\n(^٤) هو الإِمام ابن عيينة.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٥ ح ٢٣٢ - عن عمرو الناقد وزهير، قالا: حدثنا سفيان، به، مثله.\nوالبخاري في صحيحه، في فضائل القرآن، باب من لم يتغن بالقرآن ح ٥٠٢٤ عن علي بن عبد الله عن سفيان، به، مثله. وزاد: \"قال سفيان: تفسيره يستغني به\".","vol":"11","page":87},{"text":"٤٣٠٧ - حدثنا أبو الحسين بن خالد بن خلي (^١)، قال: حدثنا بشر بن شعيب (^٢)، عن أبيه، عن الزهريّ، قال: حدثني أبو سلمة أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"ما أذن الله لشيء ما أذن لنبي يتغنى بالقرآن\" (^٣).\n_________\n(^١) محمَّد بن خالد بن خلي، الكلاعي.\n(^٢) بشر بن شعيب بن أبي حمزة، القرشي مولاهم.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. وسئل عن هذا الحديث الدارقطني، فقال: يرويه عمرو بن دينار واختلف عنه، فرواه عبد الغني بن رفاعة عن ابن عيينة عن عمرو عن أبي سلمة عن أبيه، وأرسله غيره عن ابن عيينة … ثم قال: والأشبه بالصواب قول من قال: عن الزهريّ عن أبي سلمة عن أبي هريرة. العلل ٤/ ٢٧٨.","vol":"11","page":88},{"text":"٤٣٠٨ - حدثنا عباس الدوري (^١)، قال: حدثنا يحيى الزمِّي (^٢)، قال: حدثنا يحيى بن محمَّد البخاري (^٣) بساحل المدينة (^٤) ثقة، قال: حدثنا عبد العزيز بن محمَّد الدَّراوردي (^٥)، عن يزيد بن الهاد، عن محمَّد بن إبراهيم، عن أبي سلمة، عن أبي هريرة أنَّ النبي ﷺ قال: \"ما أذن الله لنبي (*) ما أذن لنبي حسن الصوت يتغنى بالقرآن يجهر به\" (^٦).\n_________\n(^١) عباس بن محمَّد بن حاتم الدُّوري أبو الفضل البغدادي.\n(^٢) يحيى بن يوسف الزمي، -بكسر الزاي والميم الثقيلة- الخراساني.\n(^٣) يحيى بن محمَّد بن عبد الله بن مهران، يقال له: البخاري، بجيم وراء خفيفة.\n(^٤) الجار: بتخفيف الراء، مدينة على ساحل بحر القلزم -أي البحر الأحمر- بينها وبين المدينة -النبوية- يوم وليلة. معجم البلدان ٢/ ٩٢.\n(^٥) عبد العزيز بن محمَّد بن عبيد، أبو محمَّد.\n(*) وكذا عند البخاري في فضائل القرآن ح ٥٠٢٣ - من طريق عقيل عن ابن شهاب عن أبي سلمة، به. قال في أول الحديث: \"لم يأذن الله لنبي\". قال الحافظ: كذا لهم بنون موحدة، وعند الإسماعيلي \"بشيء\" بشين معجمة، وكذا عند مسلم من جميع طرقه. فتح الباري ٩/ ٦٨.\n(^٦) أخرجه الإمام مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٥ ح ٢٣٣ - عن بشر بن الحكم عن عبد العزيز بن محمَّد، به، مثله. وفيه: \"سمع رسول الله ﷺ\" وقال: \"الشيء\" بدل \"لنبي\".\nوالبخاري في صحيحه، في التوحيد- ح ٧٥٤٤ - من طريق ابن أبي حازم عن يزيد، به.","vol":"11","page":89},{"text":"٤٣٠٩ - حدثنا ابن أخي بن وهب (^١)، قال: حدثنا عمي (^٢)، قال:\n⦗٩٠⦘ أخبرني عمر بن مالك (^٣)، وحيوة بن شُرَيح، عن ابن الهاد، بمثله (^٤).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم المصري.\n(^٢) هو عبد الله بن وهب.\n(^٣) في الأصل: عمرو بن مالك، والصواب ما أثبته. كما في التقريب وصحيح مسلم. -م د س- عمر بن مالك الشّرعَبي، لا بأس به. التقريب ٤٩٩٥.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٤٦ ح ٢٣٣ - عن ابن أخي ابن وهب، به، ولم يذكر لفظه. وقال: \"أنَّ رسول الله ﷺ\" ولم يقل: \"سمع\".","vol":"11","page":89},{"text":"٤٣١٠ - حدثنا محمَّد بن عبد الملك الواسطي (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا محمَّد بن عمرو، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"ما أذن الله لشيء كأذَنِهِ لنبي يتغنى بالقرآن يجهر به\" (^٢).\n⦗٩١⦘ حدثنا علي بن عبد العزيز (^٣)، قال: قال أبو عبيد (^٤): قوله: \"لم يتغن\": التغني، والاستغناء، والتعفف عن مسألة الناس، واشتغالهم بالقرآن وأن يكون في نفسه بحمله القرآن غنيًّا، وإن كان من المال معدمًا (^٥).\nقال أبو عبيد: \"كأَذَنِهِ\"؛ يعني: ما استمع الله لشيء كاستماعه لنبي (^٦)، وكذلك قوله: ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ﴾ (^٧)، قال: استمعت، يقال: أذنت للشيء آذن له أذنا: إذا استمعت له (^٨).\nوقال: وبعضهم يرويه: كإِذنه، يذهب به إلى الإذن من\n⦗٩٢⦘ الاستئذان، وليس لهذا وجه (^٩)، كيف يكون إذنه في هذا أكبر (^١٠) من إذنه في غيره، والذي أذن له فيه من طاعته (^١١) والإبلاغ فيه أكثر من الإذن في قراءة يجهر بها.\nوقوله: \"يتغنى بالقرآن\": عندنا تحزين القراءة (^١٢). وأما قوله: \"ليس منا من لم يتغن بالقرآن\"، فليس من هذا، إنما هو الاستغناء (^١٣).\nمن هنا لم يخرجه مسلم.\n_________\n(^١) محمَّد بن عبد الملك بن مروان الواسطي، أبو جعفر الدقيقي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٦ ح ٢٣٤ - من طريق إسماعيل بن جعفر عن أبي سلمة، به. ولم يذكر لفظه. ثم قال: غير أن ابن أيوب قال في رواية \"كَإِذْنِهِ\".\nوأخرجه البخاري من غير طريق محمد بن عمرو، وتقدم تخريجه في ح ٤٣٠٦، ٤٣٠٨.\nقال الحافظ في زيادة \"يجهر به\": وهي ثابتة عن أبي سلمة … أخرجه مسلم من طريق الأوزاعي عن يحيى بن أبي كثير عنه. وكذا ثبت عنده من رواية محمَّد بن إبراهيم التيمي عن أبي سلمة. اهـ. مختصرًا. فتح الباري ٩/ ٦٩. ثم قال بعد كلام طويل: \"وفي الجملة ما فسر به ابن عيينة ليس بمدفوع\" - انظر ح ٤٣٠٦ - وإن كانت ظواهر الأخبار ترجح أن المراد تحسين الصوت ويؤيده قوله \"يجهر به\" فإنها إن كانت مرفوعة قامت الحجة، وإن كانت غير مرفوعة فالراوي أعرف بمعنى الخبر من غيره ولا سيما إذا كان فقيها، وقد جزم =\n⦗٩١⦘ = الحليمي بأنها من قول أبي هريرة. اهـ. مختصرًا. فتح الباري ٩/ ٧١١.\nوقد رواه الدارمي في مسنده- ١/ ٢٨٨ ح ١٤٩٦ - عن يزيد بن هارون، به، مثله.\nقلت: قد رواه مسلم مرفوعًا وهو الصواب، والرفع زيادة وهي من ثقة، فهي مقبولة.\nوقد أثبتها الحافظ في الكلام السابق.\n(^٣) علي بن عبد العزيز بن المرزبان بن سابور البغوي، نزيل مكة.\n(^٤) هو القاسم بن سلام، أبو عبيد الإِمام المشهور.\n(^٥) ما سبق من كلام ابن عبيد لم أقف عليه في غريب الحديث المطبوع.\n(^٦) زاد في المطبوع بعده: \"يتغنى بالقرآن\".\n(^٧) الانشقاق الآية: ٢.\n(^٨) غريب الحديث ٢/ ١٣٩ وفيه نسب تفسير الآية إلى مجاهد. وذكر الخطابي هنا الحديث في إصلاح غلط المحدثين في ص ١٤٣ - ١٤٤، وقال: \"الألف والذَّال مفتوحتان -في كأَذَنه- مصدر أذِنت للشئ أَذَنًا، إذا استمعت إليه، ومن قال: كإذْنه. فقد وهم\". اهـ. وقال ابن كثير: \"الأذن، الاستماع، لدلالة السياق عليه\". واستدل بالآية إلى استدل بها أبو عبيد. فضائل القرآن ص ٦٣.\n(^٩) في المطبوع زيادة: \"عندي\".\n(^١٠) وفيه: أكثر.\n(^١١) وفيه: من توحيده وطاعته.\n(^١٢) غريب الحديث ٢/ ١٤٠ وفيه: \"إنما مذهبه عندنا … \" فذكره كما هنا.\n(^١٣) غريب الحديث ٢/ ١٤٢.","vol":"11","page":90},{"text":"٤٣١١ - ز حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا سعيد بن حسان المخزومي (^٣) […] [¬*]، عن ابن أبي نهيك (^٤)، عن سعد بن أبي وقاص، قال: قال رسول الله ﷺ: \"ليس منا من لم يتغن بالقرآن، يستغني به\" (^٥).\n_________\n(^١) هو أحمد بن محمَّد بن عبيد الله.\n(^٢) وكيع بن الجراح بن مليح الرؤاسي.\n(^٣) - م ت س ق- المكي، قاصّ أهل مكة، صدوق له أوهام. التقريب ٢٢٩٦.\n(^٤) - د- عبد الله بن أبي نَهيك، بفتح النون، المخزومي، ويقال: عبيد الله. وثقه النسائي. التقريب ٣٦٩٣.\n(^٥) إسناده حسن، سعيد المخزومي، تابعه ابن أبي مليكة كما في ح ٤٣١٣، مما يدل =\n⦗٩٣⦘ = على أنه لم يهم في هذا الحديث. والحديث رواه الطيالسي في مسنده ص ٢٨ ح ٢٠١ - عن سعيد بن حسان به، وليس فيه \"يستغنى به\".\nوالإمام أحمد في مسنده- ١/ ١٧٢ - وابن أبي شيبة في مصنفه ٢/ ٥٢٢، وأحمد بن إبراهيم الدورقي في مسند سعد ح ١٢٧، كلهم عن وكيع به، مثله. لكنهم قالوا: \"قال وكيع: يَسْتغني به\". وبهذا يتبين أن لفظ \"يستغنى به\" هو تفسير من وكيع أدرج في المتن. وقول وكيع هذا قد تقدم عن سفيان مثله، أخرجه البخاري في صحيحه -انظر ح ٤٣٠٦ - وقال الحافظ: وقد ارتضى أبو عبيد تفسير \"يتغن\" بـ \"يستغن\" -ثم ذكر كلامه- ثم ختمه بقوله: \"وفيه قول آخر حسن، وهو أن يجعله هجيراه كما يجعل المسافر والفارغ هجيراه الغناء\". اهـ. مختصرًا. فتح الباري ٩/ ٦٨ - ٦٩.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: أخرج ابن أبي شيبة (٨٧٣٩) وأحمد (١٤٧٦) [وعنه الدورقي في مسند سعد (١٢٧) وعبد الله بن أحمد كما في المستدرك (٢١١٦) ط المنهاج] ويحيى بن يحيى [كما في المستدرك (٢١١٦) ط المنهاج] وإسحاق بن إسماعيل [كما في مسند الشهاب (١١٩٥)] هذا الحديث عن وكيع، عن سعيد بن حسان المخزومي، [عن ابن أبي مليكة]، عن عبيد الله بن أبي نهيك به. وكذلك أخرجه الطيالسي (١٩٨) عن سعيد بن حسان المخزومي، [عن ابن أبي مليكة] به. بزيادة ابن أبي مليكة، وهو ما لم يرد في الأصول الخطية، ولم يذكر الحافظ في الإتحاف (٥٠٠٢) هذه الطريق، ولم يستدركه المحققون.\nوقال الدارقطني في العلل (٤/ ٣٨٨): حديث يرويه عبد الله بن أبي مليكة، واختلف عنه؛ فرواه عمرو بن دينار، وعبد الملك بن جريج، وسعيد بن حسان المخزومي المكي، وحسام بن مصك، وعمر بن قيس، والليث بن سعد عنه، عن ابن أبي نهيك، عن سعد. وقال الحاكم في المستدرك (٣/ ١٧٥): قد اتفقت رواية عمرو بن دينار، وابن جريج، وسعيد بن حسان عن ابن أبي مليكة، عن عبيد الله بن أبي نهيك، وقد خالفهما الليث بن سعد، فقال: عن عبد الله بن أبي مليكة، عن عبد الله بن أبي نهيك.","vol":"11","page":92},{"text":"٤٣١٢ - ز حدثنا أبو أمية (^١)، قال: حدثنا شبابة، عن الحسام (^٢)، عن ابن أبي مليكة (^٣)، عن ابن أبي نهيك، ثم لقيت ابن أبي نهيك فحدثني، عن سعد، عن النبي ﷺ قال: \"ليس منَّا من لم يتغنَّ بالقرآن\" (^٤).\n_________\n(^١) هو محمَّد بن إبراهيم.\n(^٢) -تم- حسام بن مصَكّ، بكسر الميم وفتح المهملة بعدها كاف مثقلة، الأزدي، ضعيف يكاد أن يترك. التقريب ١٢٠٣. وقد أخرج له أبو عوانة في المتابعات.\n(^٣) عبد الله بن عبد الله بن أبي مُليكة التيمي.\n(^٤) إسناده ضعيف، لضعف حسام، وقد تابعه الليث كما في ح ٤٣١٣، وابن دينار كما في ح ٤٣١٦، وأخرجه القضاعي في مسنده ٢/ ٢٠٧، من طريق حسَام بن مِصَك، به.","vol":"11","page":93},{"text":"٤٣١٣ - ز حدثنا أبو أمية، قال: حدثنا شبابة، قال: حدثنا الليث بن سعد، عن ابن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعد،\n⦗٩٤⦘ عن النبي ﷺ، بمثله (^١).\n_________\n(^١) إسناده حسن.\nقال الدارقطني: \"واختلف عن الليث في ذكر سعد بن أبي وقاص، فالغرباء -أي غير المصريين- عن الليث رووه عنه على الصواب\". العلل ٤/ ٣٨٩.","vol":"11","page":93},{"text":"٤٣١٤ - ز حدثنا محمَّد بن حَيُّويَه (^١)، قال: حدثنا أبو صالح (^٢)، قال: حدثني الليث، قال: حدثنا عبد الله بن عبيد الله بن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعيد بن أبي سعيد، عن رسول الله ﷺ بهذا (^٣).\nقال أبو صالح: قال لنا الليث بالعراق: عن سعد بن أبي وقاص، وأما ها هنا فكذا قال، وكذا في أصل كتابه.\nقال الليث: \"يتغنى: يتحزن به ويرقق به قلبه\".\n_________\n(^١) هو محمَّد بن يحيى بن موسى.\n(^٢) عبد الله بن صالح بن محمَّد بن مسلم الجهني، أبو صالح المصري، كاتب الليث.\n(^٣) رواه الطحاوي في مشكل الآثار ٣/ ٣٤٨، عن فهد بن سليمان عن عبد الله بن صالح به، وليس فيه قول الليث. وقال الدارقطني: \"واختلف عن الليث في ذكر سعد بن أبي وقاص، فأما الغرباء عن الليث فرووه عنه على الصواب. وأما أهل مصر فرووه وقالوا: عن سعيد بن أبي سعيد كان سعد، ومنهم من قال: عن سعيد أو سعد\". العلل ٤/ ٣٨٩ س ٦٤٩. وذكره المزي في الأطراف ٤/ ٣٠٣ - ٣٠٥، وذكر كلام أبي صالح بتمامه. وذكره الذهبي في تجريد أسماء الصحابة ١/ ٢٢٢، رقم ٣٢٠ - وقال: \"والصواب عن ابن أبي نهيك، عن سعد\". ونقل كلامه الحافظ في الإصابة في القسم الرابع ٢/ ١٢٥، ثم قال: \"وليست لسعيد بن أبي سعيد صُحبة، وإنما جاءت هذه الرواية مرسلة\". اهـ. مختصرًا.","vol":"11","page":94},{"text":"٤٣١٥ - ز حدثنا محمَّد بن حَيُّويَه، قال: حدثنا أبو الوليد (^١)، قال: حدثنا الليث، قال: حدثنا ابن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعد عن النبي ﷺ مثله (^٢).\n_________\n(^١) هو هشام بن عبد الملك، الطيالسي.\n(^٢) إسناده صحيح.\nرواه أبو داود في سننه ٢/ ١٥٦ ح ١٤٦٩، وعبد بن حميد في مسنده ص ٨٠ ح ١٥١، والدارمي في سننه ٢/ ٣٣٨ ح ٣٤٩١ - كلهم عن أبي الوليد عن الليث به.\nوقد ضعّف المعلق على مسند عبد بن حميد الإسناد، لاعتماده على كلام الذهبي المذكور في الميزان، وتبين أن الراوي معروف.","vol":"11","page":95},{"text":"٤٣١٦ - ز حدثنا أبو أمية (^١)، قال: حدثنا سُريج بن النعمان (^٢)، قال: حدثنا سفيان، عن عمرو بن دينار، عن ابن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعد عن النبي ﷺ قال: \"ليس منا من لم يتغن بالقرآن\" (^٣).\n_________\n(^١) هو محمَّد بن إبراهيم الطرسوسي.\n(^٢) سُرَيج بن النعمان بن مروان الجوهري.\n(^٣) إسناده صحيح. وقد رواه الإمام أحمد في مسنده ١/ ١٧٩، والحميدي في مسنده ١/ ٤١ ح ٧٦، وابن أبي شيبة في مصنفه ٢/ ٥٢٢، كلهم عن سفيان، به، مثله.\nوأبو داود في سننه ٢/ ١٥٦ ح ١٤٧٠، عن عثمان بن أبي شيبة عنه. وأبو يعلى في مسنده ٢/ ٩٣، عن أبي خيثمة، عنه. والحاكم في المستدرك ١/ ٥٦٩، من طريق الحميدي به، وصححه الذهبي في التلخيص.","vol":"11","page":95},{"text":"٤٣١٧ - ز حدثنا الربيع بن سليمان (^١)، قال: حدثنا شعيب بن الليث، عن الليث، عن عبد الله بن عبيد الله بن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعيد أو سعد -الشك من أبي عوانة- عن النبي ﷺ بمثله (^٢).\n_________\n(^١) ابن عبد الجبار، المرادي.\n(^٢) إسناده صحيح رواه الطحاوي في مشكل الآثار ٣/ ٣٤٩ - ح ١٣٠٦ - عن الربيع، به، بالشك.","vol":"11","page":96},{"text":"٤٣١٨ - ز حدثنا أبو أمية، قال: حدثنا داود بن مِهرَان (^١)، قال: حدثنا عبد الجبار بن الورد المخزومي (^٢)، قال: سمعت ابن أبي مليكة يقول: قال عبيد الله: \"بينا أنا وعبد الله بن السائب، إذ مر بنا أبو لبابة … \" وذكر الحديث.\nوقال لنا أبو لبابة قال رسول الله ﷺ: \"ليس منا من لم يتغن بالقرآن\" (^٣).\n_________\n(^١) داود بن مِهران، أبو سليمان الدباغ. وثقه أبو حاتم، وقال ابن حبان: كان متقنًا.\nالجرح والتعديل ٣/ ٤٢٦، الثقات ٨/ ٢٣٥.\n(^٢) - د س- المخزومي مولاهم، المكي، صدوق يهم. التقريب ٣٧٦٩.\n(^٣) الإسناد فيه علة، ذكرها الدارقطني، وسيأتي كلامه.\nرواه أبو داود في سننه ٢/ ١٥٦ - ح ١٤٧١ - عن عبد الأعلى عن عبد الجبار، به، مثله، وفيه قصة. وذكره الهيثمي في مجمع الزوائد ٧/ ١٧٠ - ١٧١، وقال: \"رواه الطبراني ورجاله ثقات. قال الدارقطني: ورواه عبد الجبار بن الورد … فأسنده عن أبي =\n⦗٩٧⦘ = لبابة عن النبي ﷺ ولم يذكر سعدًا ووهم فيه\". العلل ٤/ ٣٩٠ - ٣٩١.","vol":"11","page":96},{"text":"٤٣١٩ - ز حدثنا أبو أمية، قال: حدثنا مسلم بن إبراهيم (^١)، قال: حدثنا الحارث بن عبيد (^٢)، قال: حدثنا عبيد الله بن الأخنس (^٣)، عن ابن أبي مليكة، عن ابن عباس قال: قال رسول الله ﷺ: \"ليس كما من لم يتغن بالقرآن\" (^٤).\n_________\n(^١) هو الأزدي.\n(^٢) الأيادي، بكسر الهمزة بعدها تحتانية، أبو قدامة البصري.\n(^٣) النخعي، أبو مالك الخزاز، بمعجمات.\n(^٤) إسناده ضعيفٌ، لعلتين: لضعف عبيد الله بن الأخنس الخزاز، وللوهم في رفعه.\nوذكره الهيثمي في مجمع الزوائد ٧/ ١٧٠، وقال: \"رواه البزاز، والطبراني، ورجال البزار رجال الصحيح\".\nقلت: رواه البزار في مسنده (انظر كشف الأستار ٣/ ٩٧)، والطبراني في الكبير ١١/ ١٢١، كلاهما من طريق عبيد الله بن الأخنس به. قال المزي: \"رواه عبيد الله بن الأخنس عن ابن أبي مليكة، عن ابن عباس. ورواه عسل بن سفيان، عن ابن أبي مليكة، عن عائشة. ورفعاه وهما جميعًا، والصحيح حديث سعد. تحفة الأشراف ٣/ ٣٠٥.","vol":"11","page":97},{"text":"٤٣٢٠ - ز حدثنا أبو أمية، قال: حدثنا أبو عمر الحوضي (^١)، قال: حدثنا مرجّي بن رجاء (^٢)، قال: حدثنا عبيد الله بن\n⦗٩٨⦘ العيزار (^٣)، عن رجل، عن ابن عباس قال: قال رسول الله ﷺ: \"ليس كما من لم يتغن بالقرآن\". قال ابن عباس: إني لأحدو به كحدو الراكب (^٤).\n_________\n(^١) حفص بن عمر.\n(^٢) - خت- مرجّي، بتشديد الجيم، ابن رجاء اليشكري، أبو رجاء البصري، صدوق ربما =\n⦗٩٨⦘ = وهم. التقريب ٦٥٩٤.\n(^٣) عبيد الله بن العيزار، المازني، بصري. وثقه يحيى بن سعيد القطان. وذكره ابن حبان في الثقات. الجرح والتعديل ٥/ ٣٣٠، التاريخ الكبير ٥/ ٣٩٤، الثقات ٧/ ١٤٨.\n(^٤) إسناده ضعيف، لجهالة الراوي عن ابن عباس ﵄.","vol":"11","page":97},{"text":"٤٣٢١ - ز حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع، قال: حدثنا عبد الرحمن بن أبي بكر المليكي (^٢)، عن ابن أبي مليكة، عن عبد الله بن السائب، عن سعد بن أبي وقاص، قال: قال رسول الله ﷺ: \"اتلوا القرآن وابكوا، فإن لم تبكوا فتباكوا، وليس منا من لم يتغن بالقرآن\" (^٣).\n_________\n(^١) هو أحمد بن محمَّد.\n(^٢) - ت ق- المدني، ضعيف. التقريب ٣٨٣٧.\n(^٣) إسناده ضعيف، لضعف عبد الرحمن.\nوقد رواه الدورقي في مسنده ص ٢١٤ - ح ١٢٨ - من طريق وكيع، عن عبد الرحمن به، مثله.\nوقال الدارقطني: \"ورواه عبد الرحمن بن أبي بكر … ولم يقل عن ابن أبي نهيك\". العلل ٤/ ٣٩٠.","vol":"11","page":98},{"text":"٤٣٢٢ - ز حدثني سعد البيروتي (^١)، قال: حدثنا ابن أبي السري (^٢)، أخبرنا عبد الررزاق، قال: أخبرنا بكار بن عبد الله (^٣)، عن\n⦗٩٩⦘ ابن أبي مليكة، عن عائشة قالت: \"كانت عندي جارية تغني ورسول الله ﷺ يستمع فلما سمعت بحس عمر فرّت، فلما دخل عمر تبسم النبي ﷺ، فقال عمر: ما أضحكك يا رسول الله؟ قال: ضحكت أن جارية كانت عندي تغني، فلما سمعت حسّك فرّت، فقال عمر: لا أبرح حتى أسمع مما كان يسمع منه رسول الله ﷺ، فأقبلت تغني وعمر يستمع\" (^٤).\n_________\n(^١) سعد بن محمَّد البيروتي أبو محمَّد. قال ابن أبي حاتم: صدوق ثقة. الجرح والتعديل ٤/ ٩٥.\n(^٢) محمَّد بن المتوكل بن عبد الرحمن العسقلاني.\n(^٣) بكار بن عبد الله بن شهاب اليماني. ذكره البخاري في التاريخ ولم يذكر فيه جرحًا =\n⦗٩٩⦘ = ولا تعديلا. وابن حبان في الثقات، وقال: كان من الأبناء وكان ينزل الجند. التاريخ الكبير ٢/ ١٢١، الثقات ٦/ ١٠٧.\n(^٤) في إسناده ضعف، لضعف محمَّد بن المتوكل.","vol":"11","page":98},{"text":"٤٣٢٣ - حدثنا أبو أمية، حدثنا أبو عاصم، عن ابن جريج، عن ابن شهاب، عن سعيد وأبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"ليس منا من لم يتغن بالقرآن\" (^١).\n⦗١٠٠⦘ قال لنا أبو أمية: قال لنا أبو عاصم مرة: عن سعيد. ومرة: عن أبي سلمة، فجمعتهما. وحدثنا غير أبي أمية، عن أبي عاصم، فقال: عن أبي سلمة، عن أبي هريرة. قال أبو عوانة: في هذين الحديثين -حديث ابن أبي مليكة، وهذا الحديث- اضطراب.\n_________\n(^١) في إسناده ابن جريج وقد عنعن لكنه صرح عند البخاري بالتحديث. وفيه أيضًا علة إسنادية ومتنية، سيأتي بيان الدراقطني لها. وقد أخرجه البخاري في صحيحه، في التوحيد- ح ٧٥٢٧ - عن إسحاق، عن أبي عاصم، به، لكنه لم يذكر سعيدا. وزاد: \"وزاد غيره يجهر به\". وقد صرح فيه ابن جريج بالتحديث. وسئل الدارقطني ﵀ عن حديث \"ما أذن الله لشيء كأذنه لنبي يتغنى بالقرآن يجهر به\". فقال: \"واختلف عن ابن جريج، فرواه أبو أمية الطرسوسي، عن أبي عاصم به، فذكره. -فوقع في إسناده وهم من أبي أمية وهو: قوله عن سعيد بن المسيب مع أبي سلمة. وفي متنه وهم، يقال: إنه من أبي عاصم لكثير من رواه عنه كذلك.\nوالمحفوظ عن الزهريّ بهذا الإسناد: \"ما أذن الله لشيء\" … وقوله \"ليس منا =\n⦗١٠٠⦘ = من … الحديث\" في حديث سعد بن أبي وقاص الذي يرويه ابن أبي مليكة عن ابن أبي نهيك عن سعد\". اهـ. باختصار شديد. العلل ٩/ ٢٣٨ - ٢٤٤. وقال في التتبع: \"وأخرج البخاري عن إسحاق به\"، فذكره، ثم قال: يقال إن أبا عاصم وهم فيه، والصواب ما رواه الزهريّ (أ)، ومحمد بن إبراهيم (ب)، ويحيى بن أبي كثير، ومحمد بن عمرو (ج)، وغيرهم عن أبي سلمة عن أبي هريرة عن النبي ﷺ \"ما أذن الله لشيء … \" الحديث وقول أبي عاصم وهم وقد رواه عقيل، ويونس، وعمرو بن الحارث، وعمرو بن دينار، وغيرهم عن الزهريّ بخلاف ما رواه أبو عاصم عن ابن جريج باللفظ الذي قدمنا ذكره، وإنما روى ابن جريج هذا اللفظ الذي ذكره أبو عاصم عنه بإسناد آخر؛ رواه عن ابن أبي مليكة عن أبي نهيك عن سعد، قاله ابن عيينة عنه. اهـ. مختصرًا. ص ١٢٦ - ١٢٨. وكذا قال أيضًا أبو بكر النيسابوري؛ نقله عنه الخطيب البغدادي في ترجمة أبي مليكة في تاريخ بغداد ١/ ٣٩٥، لكن قال الحافظ في رواية البخاري: ولم ينفرد به إسحاق عن أبي عاصم، فقد رواه أبو أمية الطرسوسي عن أبي عاصم. النكت الظراف ١١/ ٣٧.\n= (أ) حديث الزهريّ: رواه البخاري، ومسلم، وأبو عوانة. انظر ٤٣٠٦، ٤٣٠٧.\n(ب) تقدم حديثه في ح ٤٣٠٨ رواه البخاري، ومسلم، وأبو عوانة.\n(ج) تقدم حديثه في ٤٣١٠ رواه البخاري، وأبو عوانة","vol":"11","page":99},{"text":"<span data-type='title' id=toc-687>باب ذكر الخبر المبيح للقارئ أن يرجّع في قراءته ويتلاحن، وأنَّ حُسْن الصوت بالقرآن محبوب، والخبر الموجب في تزيين القرآن بالصوت.</span>","vol":"11","page":101},{"text":"٤٣٢٤ - حدثنا عباس الدوري (^١)، قال: حدثنا شبابة بن سوار، عن شعبة، عن معاوية بن قرة، قال: سمعت عبد الله بن مغفل المزني، قال: \"رأيت رسول الله ﷺ يوم الفتح على ناقةٍ له يقرأ سورة الفتح -أو من سورة الفتح- فرجّع فيها، قال: ثم قرأ معاويةُ على قراءة ابن مغفل، عن النبي [ﷺ] (^٢)، فرجّع، وقال: لولا أن يجتمع الناس عليكم لرجَّعت كما رجَّع ابن مغَفّل يحكي النبي ﷺ\".\nقال شعبة: \"فقلت لمعاوية بن قرة: كيف كان ترجيعه؟ قال: اا آا آا\" (^٣).\n_________\n(^١) عباس بن محمَّد.\n(^٢) ما بين المعكوفتين ليست في الأصل.\n(^٣) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب ذكر قراءة النبي ﷺ سورة الفتح يوم فتح مكة- ١/ ٥٤٧ ح ٢٣٧ - من طريق عبد الله بن إدريس، وكيع عن شعبة، به، نحوه.\nوالبخاري في صحيحه، في فضائل القرآن، باب الترجيع- ح ٥٠٤٧ - عن آدم بن أبي إياس. وأخرجه أيضًا في التوحيد، باب ذكر النبي ﷺ وروايته عن ربه- ح ٧٥٤٠ - عن أحمد بن أبي سُريج كلاهما عن شعبة به. قال أحمد: \" … آآ آثلاث مرات\". =\n⦗١٠٢⦘ = ورواية آدم مختصرة.\nمن فوائد الاستخراج:\n١ - زيادة: \"ثم قرأ معاوية على قراءة ابن مغفل عن النبي [ﷺ] فرجع\". وزيادة: \"قال شعبة: فقلت لمعاوية … \" الخ، وهذه الزيادة رواها البخاري في صحيحه، وسبق تخريجهما.","vol":"11","page":101},{"text":"٤٣٢٥ - حدثنا يوسف بن سعيد (^١)، قال: حدثنا حجاج، عن شعبة، عن معاوية بن قرة، قال: سمعت عبد الله بن مغفل يقول: \"رأيت رسول الله ﷺ يوم فتح مكة على ناقة يقرأ سورة الفتح\".\nفقرأ ابن مغفل ورجّع. قال شعبة: \"ورجّع أبو إياس ورفع صوته\" (^٢).\n_________\n(^١) ابن مسلم المصيصي.\n(^٢) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق- ح ٢٣٨ - من طريق محمد بن جعفر عن شعبة به، مثله، ولم يذكر قول شعبة، وإنما قال: \"فقال معاوية: لولا الناس لأخذت لكم بذلك الذي ذكره ابن مغفل عن النبي ﷺ\".\nوالبخاري في صحيحه، في فضائل القرآن، باب القراءة على الدابة- ح ٥٠٣٤ - عن حجاج بن منهال، به، نحوه.","vol":"11","page":102},{"text":"٤٣٢٦ - حدثنا أبو أمية (^١)، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا شعبة، عن معاوية بن قرة أنه سمع عبد الله بن مغفل يقول: \"رأيت النبي ﷺ يوم فتح مكة وهو يقرأ سورة الفتح، وهو يرجّع والناس حَوْل ناقته\".\n⦗١٠٣⦘ وقال: \"لولا أن يستمع مني مَنْ حولي لرجّعت\" (^٣).\n_________\n(^١) هو محمَّد بن إبراهيم.\n(^٢) هشام بن عبد الملك.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٤٧، ح ٢٣٩ - من طريق خالد بن الحارث، ومعاذ كلاهما عن شعبة، به، ولم يذكر لفظه، وإنما قال: \"وفي حديث خالد قال: على راحلة يسير وهو يقرأ سورة الفتح\".\nوالبخاري في صحيحه، في المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح - ح ٤٢٨١ - عن أبي الوليد، به، نحوه.","vol":"11","page":102},{"text":"٤٣٢٧ - ز حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة، عن معاوية بن قرة، عن عبد الله بن مغفل قال: \"قرأ النبي ﷺ يوم الفتح سورة الفتح فرجّع، فلولا أن يجتمع علي الناس لأخذت لكم في ذلك الصوت\" (^٣).\n_________\n(^١) هو الأصبهاني.\n(^٢) هو الطيالسي، والحديث في مسنده ص ١٢٣ - ح ٩١٥.\n(^٣) أخرجه مسلم في صحيحه، من طريق محمَّد بن جعفر عن شعبة، به. وتقدم تخريجه في ح ٤٣٢٥.","vol":"11","page":103},{"text":"٤٣٢٨ - ز حدثنا يونس بن عبد الأعلى، [قال: حدثنا ابن وهب] (^١)، قال: وحدثني عمرو بن الحارث (^٢)، أن ابن شهاب حدثه، أن\n⦗١٠٤⦘ أبا سلمة بن عبد الرحمن أخبره أن أبا هريرة أخبره \"أنَّ رسول الله ﷺ سمعَ قراءة أبي موسى فقال: قد أُوتي هذا من مزامير آل داود\".\nقال أبو سلمة: \"وكان عمر يقول لأبي موسى: يا أبا موسى ذكّرنا ربنا، فيقرأ عنده أبو موسى وهو جالس في مجلسه ويتلاحن (^٣) \" (^٤).\n_________\n(^١) في الأصل علامة خروج إلى الهامش ولم يتضح لي من الاسم سوى [وهب] وفي النسائي الراوي عن عمرو هو عبد الله بن وهب. وبالرجوع إلى ترجمة يونس وجدت أن من شيوخه ابن وهب. وفي ترجمة عمرو وجدت ابن وهب ضمن تلامذته، بل قال المزي: راويته.\n(^٢) هو الأنصاري مولاهم المصري، أبو أمية.\n(^٣) يتلاحن، من اللَحْن، وهو التَّطْريب، وتَرْجيع الصوت، وتحسين القراءة. النهاية ٤/ ٢٤٢.\n(^٤) الإسناد رجاله ثقات.\nوقد أخرجه النسائي في سننه ٢/ ١٨٠، في الصلاة، تزيين القرآن بالصوت من طريق عبد الله بن وهب عن عمرو به، نحوه، واقتصر على المرفوع.\nقال الحافظ: \"اختلف فيه على الزهريّ، فقال معمر، وسفيان عن الزهريّ، عن عروة، عن عائشة، أخرجه النسائي -رواه في نفس الموضع السابق-، وقال الليث عن الزهريّ عن عبد الرحمن بن كعب مرسلًا\". فتح الباري ٩/ ٩٣.\nوروى الموقوف الدارمي في سننه ٢/ ٣٣٩ - ٣٤٩٦ - عن عبد الله بن صالح حدثني الليث حدثني يونس، عن ابن شهاب به، مختصرًا. ورواه أيضًا من طريق ابن جريج عن ابن شهاب به- ح ٣٤٩٩ - .","vol":"11","page":103},{"text":"٤٣٢٩ - ز حدثنا عباس الدوري (^١)، قال: حدثنا يحيى بن أبي كريمة (^٢)، قال: حدثنا عبيد الله بن عمرو (^٣)، عن إسحاق بن راشد (^٤)، عن\n⦗١٠٥⦘ الزهريّ، عن أبي سلمة، عن أبي هريرة \"أنَّ رسول الله ﷺ قال لأبي موسى -وسمع صوته، وكان حسن الصوت-: أوتي هذا من مزامير (^٥) آل داود\" (^٦).\n_________\n(^١) عباس بن محمَّد.\n(^٢) يحيى بن يوسف بن أبي كريمة.\n(^٣) ابن أبي الوليد، الرقي، الأسدي.\n(^٤) الجزري، أبو سليمان.\n(^٥) مزامير جمع مزمار: شبه حسن الصوت وحلاوة نغمته بصوت المزمار. النهاية ٢/ ٣١٢.\nوقال النووي: \"قال العلماء: المراد بالمزمار هنا الصوت الحسن، وأصل الزمر: الغناء.\nوآل داود: هو داود نفسه\". شرح مسلم ٦/ ٣٢١.\n(^٦) رجاله ثقات، وأخرجه الدارمي في سننه ٢/ ٣٣٩ - ح ٣٤٩٥ - من طريق يونس، عن ابن شهاب به. وذكره الحافظ في الفتح ٩/ ٩٣، وقال: \"وأصل هذا الحديث عند النسائي، فذكر الحديث السابق المتقدم تخريجه في ح ٤٣٢٨.","vol":"11","page":104},{"text":"٤٣٣٠ - ز حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا محمَّد بن عمرو (^٢)، عن أبي سلمة، عن أبي هريرة قال: \"دخل رسول الله ﷺ المسجد فسمع فيه قراءة رجل فقال: من هذا؟ قيل: هذا عبد الله بن قيس، فقال: لقد أوتي هذا من مزاميز آل داود\" (^٣).\n_________\n(^١) هو محمَّد بن عبد الملك.\n(^٢) ابن علقمة بن وقاص الليثي.\n(^٣) إسناده حسن؛ محمَّد بن عمرو لم يهم في هذا الحديث، فقد تابعه محمَّد بن أبي حفصة عند الإمام أحمد. وأخرجه ابن ماجه في سننه ١/ ٤٢٥ ح ١٣٤١، والدارمي في سننه ٢/ ٣٤٠ ح ٣٥٠٢، وأحمد في مسنده ٢/ ٣٥٤، ٤٥٠، كلهم من طريق محمد بن عمرو، به.\nقال البوصيري: \"هذا إسناد صحيح رجاله ثقات، وأصله في الصحيحين من حديث =\n⦗١٠٦⦘ = أبي موسى الأشعري … \" مصباح الزجاجة ١/ ٢٤١، وتبعه في تصحيحه وتوثيق رجاله عبد الله هاشم محقق الدارمي.\nورواه الإِمام أحمد عن روح، عن محمَّد بن أبي حفصة، عن الزهري عن أبي سلمة، به.\nالمسند ٢/ ٣٦٩، ومحمد، صدوق يخطئ. التقريب ٥٨٦٣.","vol":"11","page":105},{"text":"٤٣٣١ - حدثنا الجعفي (^١)، قال: حدثنا زيد بن الحباب، قال: حدثنا مالك بن مِغْوَل،\nح وحدثنا أبو جعفر أحمد بن أبي رجاء (^٢)، قال: حدثنا شعيب بن حرب (^٣)، عن مالك بن مغول، عن عبد الله بن بُريده، عن بُريدة أنَّ رسول الله ﷺ قال: \"إنّ الأشعري أعطي مزمارًا من مزامير آل داود. وقال: وهو مؤمن منيب\" (^٤).\n_________\n(^١) محمَّد بن عبد الرحمن.\n(^٢) أحمد بن محمَّد.\n(^٣) المدائني، أبو صالح.\n(^٤) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب تحسين الصوت بالقرآن- ١/ ٥٤٦ ح ٢٣٥ - من طريق عبد الله بن نمير عن مالك بن مِغْوَل به، مثله.\nزاد أبو عوانة لفظ: \"وهو مؤمن منيب\".","vol":"11","page":106},{"text":"٤٣٣٢ - حدثنا عباس الدوري، قال: حدثنا أبو يحيى الحماني (^١)، قال: حدثنا بريد، عن أبي بردة، عن أبي موسى أنَّ رسول الله ﷺ قال: \"أعطيت يا أبا موسى مزمارًا من مزامير آل داود\" (^٢).\n_________\n(^١) عبد الحميد بن عبد الرحمن الحِمَّاني، بكسر المهملة وتشديد الميم، أبو يحيى الكوفي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ح ٢٣٦ - من طريق يحيى بن =\n⦗١٠٧⦘ = سعيد، عن طلحة، عن أبي بردة، به. زاد في أوله: \"لو رأيتني وأنا أستمع لقراءتك البارحة … \" وذكر الحديث.\nوالبخاري في صحيحه، في فضائل القرآن، باب حسن الصوت بالقراءة للقرآن - ح ٥٠٤٨ - عن محمد بن خلف عن أبي يحيى الحِماني، به، مثله، لكنه قال: \"أُوتيت\" كما في مسلم.","vol":"11","page":106},{"text":"٤٣٣٣ - ز حدثنا عبد الله بن عبد الرحمن أبو محمَّد العنبري (^١)، ومحمد بن إسماعيل (^٢)، وأبو أمية (^٣)، والصغاني (^٤)، قالوا: حدثنا يحيى بن عبد الله بن بكير (^٥)، قال: حدثنا يعقوب بن عبد الرحمن (^٦)، عن سهيل بن أبي صالح (^٧)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"صلوا في بيوتكم ولا تتخذوها قبورًا، زينوا القرآن بأصواتكم وإن الشيطان ينفر من البيت الذي تقرأ فيه سورة البقرة\" (^٨). حديثهم واحد.\n_________\n(^١) الظاهر أنه المصري الذي ذكره ابن أبي حاتم في \"الجرح والتعديل\" (٥/ ٩٩/ ٤٥٩)، وقال: كتبت عنه بمكة.\n(^٢) محمَّد بن إسماعيل الصائغ.\n(^٣) أبو أمية محمَّد بن إبراهيم.\n(^٤) الصاغاني هو محمَّد بن إسحاق.\n(^٥) المخزومي مولاهم، المصري.\n(^٦) ابن محمَّد بن عبد الله، المدني، حليف بني زهرة.\n(^٧) سهيل بن أبي صالح ذكوان السمّان.\n(^٨) إسناده ضعيف، لضعف يحيى، وفيه أيضًا علة خفية. =\n⦗١٠٨⦘ = قال ابن حجر: \"قال الفريابي: غلط ابن بكير في هذا الحديث وأدخل حديثا في حديث\".\nقلت -ابن حجر- \"فخفي على ابن ماجه موضع العلة، ومشى على ظاهر الإسناد فصححه، والله الموفق\". لكن لم يذكر ابن حجر دليل العلة، وقد ذكر معاوية بن صالح، عن يحيى بن معين أن أحمد بن حنبل سأله عما استفاد، فذكر له هذا الحديث\". اهـ. تغليق التعليق ٥/ ٣٧٦ - ٣٧٧.\nقلت: رواية ابن معين ستأتي بعد هذا الحديث مباشرة، وقد روى مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب صلاة النافلة في بيته … - ١/ ٥٣٩ ح ٢١٢ - عن قتيبة بن سعيد، عن يعقوب به، أنَّ رسول الله ﷺ قال: \"لا تجعلوا بيوتكم مقابر إن الشيطان … \" الحديث. ليس فيه: \"زينوا القرآن بأصواتكم\".\nوأما لفظ: \"زينوا القرآن بأصواتكم\". فقد رواه البراء مرفوعًا. رواه أبو عوانة في صحيحه، انظر ح ٤٣٥٢.","vol":"11","page":107},{"text":"٤٣٣٤ - ز حدثنا عثمان بن خُرَّزاذ (^١)، قال: حدثنا يحيى بن بكير، قال: حدثنا يعقوب بن عبد الرحمن بإسناده، إلا أنَّه قال: \"زينوا أصواتكم بالقرآن\".\nقال عثمان بن خرزاذ: حدثني به يحيى بن معين، عن يحيى بن بكير بمثله، ثم لقيت يحيى فحدثني به: \"وزينوا أصواتكم بالقرآن\" (^٢).\n_________\n(^١) عثمان بن عبد الله بن محمَّد بن خُرَّزاذ، بضم المعجمة وتشديد الراء بعدها زاي.\n(^٢) الحديث مقلوب، وهو من زوائد أبي عوانة ..\nقال الألباني حفظه الله: انقلب الحديث الأول -أي ح ٤٣٥٢ الآتي الصحيح- على بعض الرواة، فرواه بلفظ -فذكر هذا اللفظ- وهو خطأ بين رواية ودراية، ومن صححه فهو أغرق في الخطأ لمخالفته للروايات الصحيحة المفسرة في الباب، بل هو مثال للحديث =\n⦗١٠٩⦘ = المقلوب، وبيان ذلك في الأحاديث الضعيفة ٥٣٢٦ - صفة صلاة النبي ﷺ ص ١٢٥.","vol":"11","page":108},{"text":"<span data-type='title' id=toc-688>باب الخبر الموجب قراءة القرآن في شهر. وبيان حظر قراءته في دون سبعة أيام، وبيان الخبر الدال على إباحة قراءته في أكثر من شهر وشهرين وأكثر من ذلك، وعلى قراءته (^١) ما دام قلب القاري فيه </span>… (^٢).\n_________\n(^١) من هنا إلى آخر الكلام غير واضح.\n(^٢) في الأصل كلمة غير واضحة، كأن رسمها: (ثنا عنه فامره).","vol":"11","page":109},{"text":"٤٣٣٥ - حدثنا أبو داود الحراني وأبو أمية، قالا: حدثنا أبو الوليد (^١)، قال: حدثنا عكرمة بن عمار (^٢)، قال: حدثى يحيى بن أبي كثير، قال: حدثني أبو سلمة بن عبد الرحمن، قال: حدثى عبد الله بن عمرو قال: \"أرسل إلى رسول الله ﷺ فقال: أَلَمْ أُخْبَر أَنَّك تَقُومُ اللَّيْلَ وتصوم النهار؟ فقلت: بلى يا رسول الله، ولم أرد بذلك إلا الخير، فقال: اقرأ القرآن في شهر، قلت: إني أطيق أفضل من ذلك، قال: فشدّد عليَّ، قال: اقرأه في سبع لا تزد على ذلك\" (^٣).\n_________\n(^١) هو هشام بن عبد الملك، أبو الوليد الطيالسي.\n(^٢) عكرمة بن عمّار العجلي.\nولكن تابعه شيبان عند البخاري ومسلم، مما يدل على أنه لم يضطرب في هذا الحديث.\n(^٣) أخرجه مسلم في صحيحه، في الصيام، باب النهي عن صوم الدهر لمن تضرّر به أو =\n⦗١١٠⦘ = فوت به حقًّا -٢/ ٨١٤ ح ١٨٤ - عن شيبان عن يحيى، عن محمد بن عبد الرحمن مولى بني زهرة عن أبي سلمة قال: \"وأحسبني قد سمعته أنا من أبي سلمة\" به. ولفظه: \"اقرأ القرآن في كل شهر، قال: قلت: إني أجد قوة، قال: فاقرأه في عشرين ليلة، قال: قلت: إني أجد قوة، قال: اقرأه في سبع ولا تزد على ذلك\".\nوالبخاري في صحيحه، في فضائل القرآن، باب قول المقرئ للقارئ: حسبك- ح ٥٠٥٤ - عن شيبان به، مختصرًا. قال الحافظ: \"وهو المحفوظ\". النكت الظراف ٦/ ٣٩٦.\nقال الإسماعيلي: \"ورواه عكرمة بن عمار عن يحيى قال: حدثنا أبو سلمة، بغير واسطة\".\nقال الحافظ: \"كأن يحيى كان يتوقف في تحديث أبي سلمة ثم تذكر أنه حدثه به أو بالعكس، كان يصرح بتحديثه ثم توقف وتحقق أنه سمعه بواسطة محمد بن عبد الرحمن\". اهـ. فتح الباري ٩/ ٩٥.\nزاد أبو عوانة في أول الحديث: \"أرسل إلى رسول الله -إلى قوله: - إلا الخير\". ورواه مسلم في صحيحه في نفس الباب- ح ١٨٨ - من طريق سفيان عن عمرو عن أبي العباس، عنه ﵁، لكن ليس فيه \"ولم أرد بذلك إلا الخير\".","vol":"11","page":109},{"text":"٤٣٣٦ - حدثنا يونس بن عبد الأعلى وأحمد بن شيبان (^١)، قالا: حدثنا سفيان بن عيينة، عن منصور (^٢)، عن\n⦗١١١⦘ إبراهيم (^٣)، عن عبد الرحمن بن يزيد (^٤)، عن أبي مسعود، قال: قال النبي ﷺ: \"من قرأ الآيتين الآخرتين من البقرة في ليلة كفتاه (^٥) \".\nقال يونس في حديثه: \"من قرأ الآيتين في آخر سورة البقرة كفتاه\" (^٦).\n_________\n(^١) أحمد بن شيبان بن الوليد بن حيان الرملي، ت ٢٧٥ هـ. قال ابن أبي حاتم: صدوق، ووثقه الحكم، وصالح الطرابلسي، وقال العقيلي: لم يكن ممن يفهم الحديث وحدث بمناكير -ولم أقف على ترجمته في الضعفاء المطبوع- وذكره ابن حبان في الثقات، وقال: يخطئ، قال الذهبي: صدوق، قيل: كان يخطئ فالصدوق يخطئ. الجرح والتعديل ٢/ ٥٥، ميزان الاعتدال ١/ ١٠٣، التهذيب ١/ ٣٩.\n(^٢) منصور هو ابن المعتمر.\n(^٣) إبراهيم هو النخعي.\n(^٤) عبد الرحمن لقي أبا مسعود عقبة بن عمرو الأنصاري، كما صرح بذلك في ح ٤٣٣٨، ٤٣٣٩.\n(^٥) قال النووي ﵀: \"قيل معناه: كفتاه من قيام الليل، وقيل: من الشيطان، وقيل: من الآفات، ويحتمل الجميع\". شرح مسلم ٦/ ٣٣٢.\n(^٦) أخرجه مسلم في صحيحه، في صلاة المسافرين …، باب فضل الفاتحة وخواتيم سورة البقرة-١/ ٥٥٤ ح ٢٥٥ - من طريق زهير عن منصور، به- وفيه- \"قال عبد الرحمن: لقيت ابن مسعود عند البيت … \" فذكر نحوه.\nوالبخاري في صحيحه، في فضائل القرآن، باب فضل سورة البقرة- ح ٥٠٠٩ - عن أبي نعيم عن سفيان به، بلفظ يونس.","vol":"11","page":110},{"text":"٤٣٣٧ - حدثنا عمار بن رجاء (^١)، قال: حدثنا أبو نعيم، ح وحدثنا الحسن بن عفان (^٢)، قال: حدثنا أبو داود.\nح وحدثنا الغزي (^٣)، قال: حدثنا الفريابي (^٤). قالوا: حدثنا سفيان (^٥)،\n⦗١١٢⦘ ح وحدثنا الصغاني (^٦)، قال: حدثنا سعيد بن عامر (^٧)، قال: حدثنا شعبة، عن منصور، عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود، عن النبي ﷺ بمثله (^٨).\n_________\n(^١) عمار بن رجاء، أبو ياسر التغلبي الإستراباذي. قال ابن أبي حاتم: صدوق، ووثقه أبو سعد الإدريسي، والذهبي. الجرح والتعديل ٦/ ٣٩٥، السير ١٣/ ٣٥.\n(^٢) الحسن بن علي بن عفان.\n(^٣) هو عبد الله بن محمَّد بن عمرو.\n(^٤) محمَّد بن يوسف بن واقد.\n(^٥) وهذه الطرق عن سفيان كلها زائدة على صحيح مسلم.\n(^٦) هو محمَّد بن إسحاق.\n(^٧) هو الضبعي.\n(^٨) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٥٥ ح ٢٥٥ - من طريق محمد بن جعفر عن شعبة، به، وأحال لفظه على رواية زهير عن منصور، وسبق ذكرها في ح ٤٣٣٦.\nوالبخاري في صحيحه، في فضائل القرآن، باب فضل سورة البقرة -ح ٥٠٠٨ - عن محمَّد بن كثير عن شعبة عن سليمان عن إبراهيم به.","vol":"11","page":111},{"text":"٤٣٣٨ - حدثنا ابن عفان (^١)، قال: حدثنا الحسين الجعفي، عن زائدة (^٢)، عن منصور، مثله.\nح وحدثنا عباس الدوري (^٣)، وأبو أمية قالا: حدثنا قبيصة (^٤)، عن سفيان، عن منصور، عن إبراهيم، عن عبد الرحمن بن يزيد، قال: حدثني علقمة، عن أبي مسعود، فلقيت أبا مسعود -وهو يطوف بالبيت- فحدثني عن النبي ﷺ قال: \"من قرأ بالآيتين من آخر سورة البقرة في ليلة\n⦗١١٣⦘ كفتاه\" (^٥).\n_________\n(^١) هو الحسن بن علي بن عفان، وشيخه الحسين بن علي الجعفي.\n(^٢) زائدة بن قدامة الثقفي.\n(^٣) عباس بن محمَّد.\n(^٤) قبيصة بن عقبة.\n(^٥) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق ١/ ٥٥٤، - ح ٢٥٥ - من طريق زهير عن منصور، به، وفيه: قال عبد الرحمن بن يزيد، قال: لقيت أبا مسعود عند البيت، فقلت: حديث بلغني عنك في سورة البقرة، قال: نعم، قال رسول الله ﷺ: … \" فذكره. ليس فيه \"من قرأ\".","vol":"11","page":112},{"text":"٤٣٣٩ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا الهيثم بن جميل (^٢)، قال: حدثنا أبو عوانة، عن الأعمش، عن إبراهيم، عن عبد الرحمن بن يزيد، عن علقمة، عن أبي مسعود بمثله، قال: عبد الرحمن: فلقيت أبا مسعود فسألته فحدثني به عن النبي ﷺ (^٣). كذا قال علي بن مسهر أيضًا.\n_________\n(^١) سعدان بن يزيد، أبو محمَّد البغدادي البزاز.\n(^٢) أبو سهل، البغدادي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٥٥ ح ٢٥٦ - من طريق علي بن مسهر عن الأعمش، به.","vol":"11","page":113},{"text":"٤٣٤٠ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية، ح وحدثنا عباس الدوري، قال: حدثنا أبو يحيى، عن الأعمش، عن إبراهيم، عن عبد الرحمن بن يزيد عن أبي مسعود، قال: قال النبي ﷺ: \"الآيتان من آخر سورة البقرة، من قرأهما في ليلة كفتاه\" (^٢).\n_________\n(^١) الطائي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٥٥ ح ٢٥٦ - عن أبي بكر بن أبي شيبة عن حفص، وأبي معاوية، به، وأحال متنه على رواية ابن مسهر.","vol":"11","page":113},{"text":"٤٣٤١ - حدثنا الحسن بن علي بن عفان، قال: حدثنا ابن نمير (^١)، عن الأعمش، عن إبراهيم، عن علقمة وعبد الرحمن بن يزيد، عن أبي مسعود، عن النبي ﷺ قال: \"من قرأ بالآيتين من آخر سورة البقرة كفتاه\" (^٢).\nكذا رواه أيضًا عيسى بن يونس (^٣)، كما رواه ابن نمير.\n_________\n(^١) هو عبد الله بن نمير.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل الفاتحة وخواتيم سورة البقرة …، -١/ ٥٥٥ ح ٢٥٦ - من طريق عيسى بن يونس وعبد الله بن نمير، جميعًا عن الأعمش به، وأحال لفظهما على رواية ابن مسهر السابقة.\n(^٣) طريق عيسى بن يونس، وصله الإمام مسلم في صحيحه، وسبق ذكره في الحاشية السابقة.\nملحوظة: من حديث ٤٣٣٦ - ٤٣٤١؛ هذه الأحاديث الصواب أن يكون موضعها بعد ح ٤٣٤٥ تحت باب بيان فضيلة فاتحة الكتاب وخواتيم سورة البقرة. وأنّ الباب الذي وضع تحته هذه الأحاديث لا تشير إليه، ولعل هذا من فعل بعض النساخ. والله أعلم.","vol":"11","page":114},{"text":"٤٣٤٢ - حدثنا أبو داود الحراني، حدثنا سليمان بن حرب (^١)، قال: حدثنا حماد بن زيد، عن أبي عمران الجوني، قال: سمعت جُندب -ولا أعلمه إلا رفعه- قال: \"اقرؤوا القرآن ما ائتلفت عليه قلوبكم، فإذا اختلفتم فيه فقوموا عنه\" (^٢).\n_________\n(^١) - ع- الأزدي، الواشحي، البصري، ثقة، إمام، حافظ. التقريب ٢٥٦٠.\n(^٢) رواه مسلم في صحيحه، في العلم، باب النهي عن اتباع متشابه القرآن -٤/ ٢٠٥٤ =\n⦗١١٥⦘ = ح ٤ - من طريق أبان عن أبي عمران به، مثله، ليس في لفظه: \"فيه\" ولا \"عنه\".\nوالبخاري في صحيحه، في فضائل القرآن، باب اقرؤوا القرآن ما ائتلفت عليه قلوبكم - ح ٥٠٦٠ - عن أبي النعمان عن حماد، به، مثله. ليس فيه كلمة \"عليه\". ولا: \"فيه\".\nمحلوظة: في هامش لوحة (ك ٣/ ١٧/ أ) فيه سماع غير واضح … محمد بن علي … بحمد الله.","vol":"11","page":114},{"text":"<span data-type='title' id=toc-689>باب بيان فضيلة فاتحة الكتاب وخواتيم سورة البقرة.</span>","vol":"11","page":115},{"text":"٤٣٤٣ - حدثنا محمَّد بن يحيى (^١)، قال: وفيما قرأت على عبد الله بن نافع (^٢)، حدثنيه مطرّف بن عبد الله (^٣)، عن مالك بن أنس، عن العلاء بن عبد الرحمن، أنه سمع أبا السائب مولى هشام بن زهرة يقول: سمعت أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"قال الله ﷿: يقول العبد: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾، يقول الله: حمدني عبدي، يقول العبد: ﴿الرَّحْمَنِ الرَّحِيمِ﴾، يقول الله: أثنى عليّ عبدي، يقول العبد: ﴿مَالِكِ يَوْمِ الدِّينِ﴾ أو ﴿مَلِكِ يَوْمَ الدِّين﴾، يقول الله: مجّدني عبدي، يقول العبد: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ فهذه الآية بيني وبين عبدي ولعبدي ما\n⦗١١٦⦘ سأل، يقول العبد: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ (^٤) فهؤلاء لعبدي ولعبدي ما سأل\" (^٥).\n_________\n(^١) محمَّد بن يحيى بن عبد الله بن خالد الذهلي.\n(^٢) هو ابن أبي نافع الصائغ المخزومي.\n(^٣) مطرّف بن عبد الله بن مطرف اليساري، المدني.\n(^٤) سورة الفاتحة الآية: ١ - ٧.\n(^٥) رواه مسلم في صحيحه، في الصلاة، باب وجوب قراءة الفاتحة في كل ركعة- ١/ ٢٩٦ ح ٣٩ - عن قتيبة بن سعيد، عن مالك، به، ولم يذكر لفظه.\nلكنه زاد في أوله كما في رواية سفيان وغيره: \"من صلى صلاة لم يقرأ فيها بأم القرآن … \" الحديث، وفيه قصة.","vol":"11","page":115},{"text":"٤٣٤٤ - حدثنا أبو بكر الصغاني، قال: حدثنا الحسن بن الربيع (^١)، قال: حدثنا أبو الأحوص (^٢)، عن عمار بن رزيق، عن عبد الله بن عيسى، عن سعيد بن جبير، عن ابن عباس قال: \"كان جبريل جالسًا عند النبي ﷺ فسمعَ وقْعًا، فرفع رأسه، فقال: هذا باب من السماء فتح، ما فتح قط إلا اليوم، فنزل منه ملك، فسلم عليه -يعني النبي ﷺ فقال جبريل (^٣): هذا ملك ما نزل إلى الأرض قط إلا اليوم، فقال للنبي ﷺ: أبشر بنورين أوتيتَهُمَا لم يؤتهما نبي كان قبلك: فاتحة الكتاب وخواتيم سورة البقرة، لم تقرأ منهما حرفًا إلا أُعطِيتَهُ\" (^٤).\n_________\n(^١) البَجَلي، أبو علي الكوفي.\n(^٢) سلام بن سليم الحنفي.\n(^٣) في الأصل: يا جبريل، وهو خطأ، والصواب ما أثبته كما في صحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب فضل الفاتحة وخواتيم =\n⦗١١٧⦘ = سورة البقرة- ١/ ٥٥٤ ح ٢٥٤ - عن حسن بن الربيع، به، نحوه، زاد أبو عوانة: \"فسلم عليه -يعني النبي ﷺ\".","vol":"11","page":116},{"text":"٤٣٤٥ - حدثنا محمَّد بن يحيى (^١) وأبو بكر الرازي (^٢)، قالا: حدثنا موسى بن إسماعيل (^٣)، قال: حدثنا يزيد بن زريع، عن روح بن القاسم، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة قال: ﴿وَإِنْ تُبْدُوا مَا في أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ (^٤)، جاء أصحاب محمَّد إلى النبي ﷺ حتى جثوا (^٥) على الركب، قالوا: كلفنا ما نطيق من العمل الصالح: الصلاة والصدقة. هذا ما لا نطيق. قال: فتريدون أن تقولوا كما قال أهل الكتابين من قبلكم: سمعنا وعصينا؟ قولوا: سمعنا وأطعنا، فلما ذَلت بهما ألسنتهم، أنزل الله التي بعدها ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾ إلى قوله: ﴿سَمِعْنَا وَأَطَعْنَا﴾ إلى قوله: ﴿لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ قال: لا أؤاخذكم، ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال:\n⦗١١٨⦘ لا أحملكم، -إلى- قوله: ﴿وَاغْفِرْ لَنَا وَارْحَمْنَا﴾ قال: غفرت لكم ورحمتكم\" (^٦).\n_________\n(^١) هو الذهلي.\n(^٢) هو فضْلَكُ الصائغ، الفضل بن العباس الرازي.\n(^٣) هو المنقري.\n(^٤) سورة البقرة: آية ٢٨٤.\n(^٥) جثوا: من جثاء أي: جلس على ركبتيه للخصومة وغيرها. اللسان ١٤/ ١٣١.\n(^٦) رواه مسلم في صحيحه، في الإيمان، باب بيان أنه ﷾ لم يكلف إلا ما يطاق-١/ ١١٥ - ١١٦ ح ١٩٩ - عن محمَّد بن المنهال، وأمية بن بسطام- واللفظ لأمية- قالا: حدثنا يزيد بن زريع به، بأطول مما هنا.\nوزاد، بعد قوله تعالى: ﴿سَمِعْنَا وَأَطَعْنَا﴾ فلما فعلوا ذلك نسخها الله تعالى وأنزل الله ﷿: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا﴾.\nوليس فيه: \"لا أؤاخذكم\" ولا لفظ: \"لا أحملكم\"، ولا لفظ: \"غفرت لكم ورحمتكم\".\nوإنما بدلها في كل موضع كلمة: \"نعم\"، وهي من فوائد الاستخراج.","vol":"11","page":117},{"text":"<span data-type='title' id=toc-690>باب بيان نزول الملائكة لقراءة سورة البقرة، ودنوها من القارئ، وفضل البيت الذي يقرأ فيه سورة البقرة على غيره.</span>","vol":"11","page":119},{"text":"٤٣٤٦ - حدثنا يزيد بن سنان، قال: حدثنا ابن أبي مريم (^١)، قال: حدثنا يحيى بن أيوب (^٢)، قال: حدثني يزيد بن الهاد، عن عبد الله بن خباب، عن أبي سعيد الخدري، عن أسيد بن حضير، قال: \"بينما هو يقرأ سورة البقرة وفرسه مربوط عنده إذ جالت (^٣) الفرس فسَكَّنها فسكَنت، فقرأ فجالت الفرس أيضًا فسكنها فسكنت، ثم قرأ فجالت الفرس، فانصرف وكان ابنه يحيى قريبًا منة فأشفق أن تصيبه، فرفع رأسه إلى السماء فإذا هو بمثل الظُّلَّة (^٤) فيها أمثال المصابيح عرجت إلى السماء حتى ما يراها، فأصبح، فحدث رسول الله ﷺ بما كان، فقال رسول الله ﷺ: اقرأ يا ابن الحُضَير، هل تدري ما ذاك؟ قال: لا، قال: تلك الملائكة دنت لصوتك، ولو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم، ثم قال: اقرأ يا أسيد! فقد أوتيت من\n⦗١٢٠⦘ مزامير آل داود\" (^٥).\n_________\n(^١) سعيد بن الحكم بن محمَّد بن سالم بن أبي مريم الجمحي بالولاء المصري.\n(^٢) هو الغافقي، أبو العباس المصري.\n(^٣) جالت: وثبت.\n(^٤) الظُّلَّة: السحابة. النهاية ٣/ ١٦٠.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق، باب نزول السكينة لقراءة القرآن-١/ ٥٤٨ ح ٢٤٢ - من طريق يعقوب بن إبراهيم عن أبيه، عن يزيد بن الهاد، به، نحوه.\nوالبخاري في صحيحه، في فضائل القرآن، باب نزول السكينة والملائكة عند قراءة القرآن- ح ٥٠١٨ - تعليقا، ووصله الحافظ في تغليق التعليق ٤/ ٣٨٧.\nفوائد الاستخراج: زاد أبو عوانة لفظ: \"سورة البقرة، وفرسه مربوطة عنده\"، ولفظ: \"وكان ابنه يحيى قريبًا منه\"، ولفظ: \"فرفع رأسه إلى السماء\"، ولفظ: \"فقد أوتيت من مزامير آل داود\".\nوالزيادة الأخيرة، رواها أبو عوانة بسند حسن، ورواها الإسماعيلي في مستخرجه من نفس الطريق. فتح الباري ٩/ ٦٤.","vol":"11","page":119},{"text":"٤٣٤٧ - حدثنا أبو أمية، قال: حدثنا يعقوب بن محمَّد الزهريّ (^١)، قال: حدثنا عبد العزيز بن محمَّد (^٢)، عن يزيد بن الهاد، بإسناده، إلى قوله: \"تلك الملائكة دنت (^٣) لصوتك، ولو قرأت لأصبحت ينظر الناس إليها لا توارى منهم\" (^٤).\n_________\n(^١) يعقوب بن محمَّد بن عيسى، الزهريّ.\nتابعه سعيد بن أبي مريم كما في الحديث السابق، ويعقوب بن إبراهيم عند مسلم.\n(^٢) هو الدراوردي.\n(^٣) لعل هذا هو الصواب، وفي الأصل: (أدنت)، ويحتمل: (أذنت)؛ أي: سمعت.\n(^٤) أخرجه مسلم في صحيحه، من طريق يعقوب بن إبراهيم عن أبيه عن يزيد بن الهاد، =\n⦗١٢١⦘ = وتقدم ١ تخريجه في الحديث السابق.","vol":"11","page":120},{"text":"٤٣٤٨ - أخبرنا محمَّد بن عبد الحكم، قال: أخبرنا أبي (^١)، وشعيب بن الليث، عن الليث، عن خالد (^٢)، عن ابن أبي هلال (^٣)، عن يزيد بن الهاد، عن عبد الله بن خَبّاب، عن أبي سعيد الخدري، عن أُسيد بن حُضير، وكان من أحسن الناس صوتا بالقرآن، قال: \"قرأت ليلة سورة البقرة وفرس لي مربوط، ويحيى ابني مضطجع قريب مني وهو غلام فجالت الفرس. فقمت ليس لي همّ إلا ابني فسكنت الفرس، ثم قرأت فجالت الفرس فقمت وليس لي هم إلا ابني، ثم قرأت فجالت الفرس. فرفعت رأسي فإذا شيء كهيئة الظُّلَّة في مثل المصابيح مقبل من السمآء فهالني فسكت، فلما أصبحت غدوت على رسول الله ﷺ فأخبرته، فقال: اقرأ أبا يحيى. فقلت: قد قرأت فجالت الفرس فقمت ليس لي هم إلا ابني فقال لي: اقرأ أبا يحيى، قلت: قد قرأت يا رسول الله فجالت الفرس فليس لي هم إلا ابني، قال: اقرأ يا ابن حضير فقلت: قد قرأت فرفعت رأسي فإذا كهيئة الظلة فيها المصابيح فهالني، فقال: ذلك الملائكة دنوا لصوتك ولو قرأت حتى\n⦗١٢٢⦘ تصبح لأصبح الناس ينظرون إليهم\" (^٤).\n_________\n(^١) عبد الله بن الحكم المصري [¬*].\n(^٢) خالد بن يزيد، الجُمَحي المصري.\n(^٣) سعيد بن أبي هلال الليثي مولاهم المصري.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٣٤٦.\nفوائد الاستخراج:\n١ - بيان كنية ابن حضير عند أبي عوانة، وهي \"أبو يحيى\".\n٢ - بيان اسم السورة التي قرأها، وهي: \"سورة البقرة\".\n٣ - زيادة لفظ: \"وكان من أحسن الناس صوتًا بالقرآن\"، ولفظ: \"ويحيى أبي مضطجع قريب مني وهو غلام … فقمت ليس لي هم إلا ابني\"، ولفظ: \"فلما أصبحت\".\nوبعض هذه الألفاظ، رواها يحيى بن أيوب عن ابن الهاد، كما في ح ٤٣٤٦. وقد أخرجه النسائي في فضائل القرآن- ص ٧٦ ح ٤١ - عن محمَّد بن عبد الحكم، به.\nبدون ذكر أبيه، بنفس اللفظ.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا: (عبد الله بن الحكم)، وهو خطأ، وصوابه: (عبد الله بن عبد الحكم)، وقد تصحف اسمه في بعض مواضع هذه الطبعة (٦٩٦٣)، وقد تصحف اسمه في بعض المواضع من هذه الطبعة (٦٩٦٣)، (٣٥٦٥ هامش [٩/ ٨٥])، وورد على الصواب في المواضع الأخرى.","vol":"11","page":121},{"text":"٤٣٤٩ - حدثنا الصغاني، والزعفراني، قالا: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا سهيل.\nح وحدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: حدثني سليمان بن بلال، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"لا تجعلوا بيوتكم مقبرًا، فإن الشيطان ينفر من البيت الذي تقرأ فيه سورة البقرة\" (^١)، اللفظ لعفان.\n_________\n(^١) رواه الإِمام مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب صلاة النافلة في بيته وجوازها في المسجد-١/ ٥٣٩ ح ٢١٢ - عن قتيبة بن سعيد، عن يعقوب، عن سهيل به، مثله، لكنه قال: \"مقابر\" بدل \"مقبرًا\".","vol":"11","page":122},{"text":"٤٣٥٠ - حدثنا المسلّم بن بشر بن عَوجر الصنعاني (^١)، قال: حدثنا سعيد بن إبراهيم بن معقل (^٢)، قال: حدثنا رباح، عن معمر، عن سهيل -بإسناده-: \"ولا تجعلوا بيوتكم مقابر\" بمثله (^٣).\nرواه الدراوردي عن سهيل.\n_________\n(^١) المسلم بن بشر بن عروة العوجري الأبناوي.\n(^٢) سعيد بن إبراهيم بن معقل بن منبه اليماني.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":123},{"text":"٤٣٥١ - حدثنا أحمد بن عبد الحميد الكوفي، قال: حدثنا أبو أسامة، عن بُريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"مثل البيت الذي يُذكر الله فيه، والبيت الذي لا يذكر الله فيه، مثل الحي والميت\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٣٩ ح ٢١١ - عن عبد الله بن براد الأشعري، ومحمد بن العلاء عن أبي أسامة، به. مثله.","vol":"11","page":123},{"text":"٤٣٥٢ - ز حدثنا إبراهيم بن عبد الله العبسي (^١)، قال: حدثنا وكيع، ح وحدثنا أبو داود الحراني، قال: حدثنا محاضر (^٢)، قالا: حدثنا الأعمش، عن طلحة بن مصرف، عن عبد الرحمن بن عوسجة، عن البراء، قال: قال رسول الله ﷺ: \"زيّنُوا القرآنَ بأصواتكم\" (^٣).\n_________\n(^١) -سي ق- أبو شيبة الكوفي، صدوق. التقريب ٢٠٢.\n(^٢) محاضر، الكوفي.\n(^٣) إسناده حسن، وهو صحيح لغيره بالطرق الآتية. =\n⦗١٢٤⦘ = فقد أخرجه البخاري في صحيحه تعليقا، في التوحيد، باب قول النبي ﷺ … فذكره، ووصله في خلق أفعال العباد ص ١٥٩، قال: حدثنا عمر بن حفص، حدثنا أبي، عن الأعمش، به، مثله. ومن طريق منصور، وشعبة كلاهما عن طلحة، به. وانظر تغليق التعليق ٥/ ٣٧٥.\nورواه أيضًا أبو داود في سننه، في الصلاة، باب استحباب الترتيل في القراءة، ح ١٤٦٨ - من طريق جرير عن الأعمش، به، مثله. والنسائي في سننه، في الصلاة، باب تزيين القرآن بالصوت ٢/ ١٧٩ من طريق جرير عن الأعمش. ويحيى عن شعبة كلاهما عن طلحة، به، مثله.\nوذكره ابن كثير وأسنده إلى أبي داود وقال: وهذا إسناد جيد. فضائل القرآن ص ٦٦.\nوذكره الألباني وقال: -رواه- البخاري تعليقا وأبو داود، والدارمي، والحاكم، وتمام بسندين صحيحين. صفة صلاة النبي ﷺ ص ١٢٥.","vol":"11","page":123},{"text":"٤٣٥٣ - حدثنا محمَّد بن عوف الحمصي (^١)، قال: حدثنا الفريابي (^٢)، ح وحدثنا أبو أمية، قال: حدثنا يحيى بن عبد الله (^٣)، عن الأوزاعي، عن يحيى، عن أبي سلمة، عن أبي هريرة قال: قال النبي ﷺ: \"ما أذن الله لشيءٍ أَذَنَه لنبي يتغنى بالقرآن\" (^٤).\n_________\n(^١) الطائي، أبو جعفر.\n(^٢) هو محمَّد بن يوسف.\n(^٣) يحيى بن عبد الله بن الضحاك الحراني.\n(^٤) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب تحسين الصوت-١/ ٥٤٦ ح ٢٣٤ - من طريق هقل عن الأوزاعي به، نحوه. وزاد \"يجهر به\".\nوقد سبق بعض طرقه، انظر ح ٤٣٠٥، ٤٣٠٦، وما بعدهما.","vol":"11","page":124},{"text":"٤٣٥٤ - حدثنا علي بن سهل الرملي (^١)، قال: حدثنا الوليد بن مسلم، عن الأوزاعي، بمثله (^٢).\n_________\n(^١) علي بن سهل بن قادم الرملي.\n(^٢) رواه مسلم في صحيحه من طريق هقل، عن الأوزاعي، وتقدم تخريجه في الحديث السابق، وإسناد أبي عوانة فيه الوليد بن مسلم وقد عنعن، ولكن تابعه محمَّد بن يوسف الفريابي ويحيى بن عبد الله الحراني متابعة تامة -كما في الحديث (٤٣٥٣) - كما تابعه كثيرون عن أبي سلمة متابعة قاصرة؛ منهم الزهري ومحمد بن إبراهيم التيمي -كما تقدم في الحديث (٤٣٠٥، ٤٣١٠).","vol":"11","page":125},{"text":"٤٣٥٥ - ز سمعت أبا محمَّد الرومي (^١)، قال: سمعت أحمد بن أبي الحواري (^٢)، قال: قلت لأبي سليمان (^٣): \"ما تقول في المغني؟ قال: كيف لنا به\".\n_________\n(^١) هو: عبد الله بن هلال بن الفرات، أبو محمَّد الربعي الزاهد، نزيل بيروت، روى عنه أبو حاتم الرازي وابنه، وقال: صدوق. الجرح والتعديل (٥/ ١٩٣، رقم ٨٩٢)، تاريخ دمشق (٢٣/ ٣٦٠ - ٣٦٣، رقم ٣٦٢).\n(^٢) أحمد بن عبد الله بن ميمون بن العباس.\n(^٣) عبد الرحمن بن أحمد أبو سليمان الداراني، قال الخطيب: كان أحد عباد الله الصالحين، ومن الزهاد المتعبدين، ولا أحفظ له حديثًا مسندًا غير حديث واحد.\nتاريخ بغداد ١٠/ ٢٤٨. وانظر السير ١٠/ ١٨٢.","vol":"11","page":125},{"text":"٤٣٥٦ - ز حدثنا محمَّد بن بشر، أخو خطاب في آخرين، قالوا: حدثنا عبد الرحمن بن المتوكل القاري (^١)، عن أخيه أيوب بن\n⦗١٢٦⦘ المتوكل (^٢)، قال: \"سأل أبان القاري (^٣)، معبد المغني (^٤) عن دواء الحلق، فقال: حدثتني أم جميل الحدباء، أنها سألت الجن ذلك، فقال: دواؤها الهوان\".\n_________\n(^١) روى الحروف عن أبي بكر بن عياش وهو من المقلين عنه، روى عنه الحروف محمَّد بن عبد الله بن سليمان بن مطين. وذكره ابن أبي حاتم في ترجمة أخيه. الجرح والتعديل =\n⦗١٢٦⦘ = ٢/ ٢٥٩، غاية النهاية ١/ ٣٧٧.\n(^٢) أيوب بن المتوكل الأنصاري البصري، ت ٢٠٠ هـ. وثقه علي بن المديني، والدارقطني، وابن الجزري. تاريخ بغداد ٧/ ٧، غاية النهاية ١/ ١٧٢.\n(^٣) الظاهر أنه أبان بن تغلب الربعي الكوفي القاري (١٤١ هـ).\n(^٤) هو: معبد بن وهب بن قطن، أبو عباد المغني، من أصل المدينة. توفي في عسكر الوليد بن يزيد سنة ١٢٥ هـ. تاريخ دمشق (٥٩/ ٣٢٨ - ٣٣٢)، المنتظم لابن الجوزي (٧/ ٢٤٦).","vol":"11","page":125},{"text":"٤٣٥٧ - ز حدثنا ابن أبي الدنيا، قال: حدثنا محمَّد بن منصور الطوسي (^١)، قال: سمعت صبيحًا أبا تراب (^٢).\nح وحدثني أبو العباس المزني (^٣)، قال: حدثنا محمَّد بن صالح العدوي (^٤)، قال: حدثنا سيار (^٥)، عن\n⦗١٢٧⦘ جعفر (^٦)، عن مالك (^٧)، قالا: \"كان داود النبي ﵇ إذا أخذ في قراءة الزبور تفتقت العذارى\" (^٨).\n_________\n(^١) -د ت س- محمَّد بن منصور بن داود، أبو جعفر، ثقة. التقريب ٦٣٦٦.\n(^٢) لم أقف عليه.\n(^٣) هو: أحمد بن أصرم بن خزيمة المغفلي المزني البصري. توفي سنة ٢٨٥ هـ. رضيه وأثنى عليه أبو بكر المروذي وغيره. ووثقه أبو بكر الخلال وصالح بن أحمد الحافظ وغيرهما. وكان صاحب سنة، شديدا على المبتدعة. انظر الجرح والتعديل (٢/ ٤٢، رقم ١٣)، تاريخ دمشق (٧١/ ٣٨ - ٤٠/ ٩٥٥٧)، تاريخ بغداد (٥/ ٧٢ - ٧٣)، تاريخ الإِسلام (٦/ ٦٦٩).\n(^٤) لم أقف عليه.\n(^٥) هو: سيار بن حاتم. صدوق له أوهام. التقريب (٢٧٢٩). وقال الذهبي: هو راوية =\n⦗١٢٧⦘ = جعفر بن سليمان. الميزان (٢/ ٢٥٤).\n(^٦) جعفر بن سليمان الضُّبعي، البصري.\n(^٧) - خت ٤ - مالك بن دينار البصري، الزاهد، صدوق عابد. التقريب ٦٤٧٥.\n(^٨) الحديث ذكره ابن كثير عن أبي عوانة، ثم قال: \"وهذا غريب\". انظر: البداية والنهاية، ٢/ ٣٠٤، قصص الأنبياء، ٢/ ٢٨٦.","vol":"11","page":126},{"text":"٤٣٥٨ - ز حدثنا أبو زرعة الدمشقي، قال: حدثنا يحيى بن صالح الوحاظي، قال: حدثنا سعيد بن عبد العزيز، عن أبي يوسف الحاجب (^١)، قال: قدم أبو موسى (^٢)، فنزل بعض الدور بدمشق، فكان معاوية (^٣) يخرج ليلًا يستمع قراءته (^٤).\n_________\n(^١) أبو يوسف، حاجب أمير المؤمنين معاوية بن أبي سفيان ﵁. ذكره البخاري في التاريخ الكبير في \"الكنى\" وابن أبي حاتم في الجرح والتعديل وسكتا عنه. وقالا: روى عنه خالد بن يزيد المزني. وذكر نحو هذه القصة ابن عساكر في تاريخ دمشق. التاريخ الكبير ٨/ ٨١، الجرح والتعديل ٩/ ٤٥٦، تاريخ دمشق ٦٨/ ١٣ - ١٦.\n(^٢) هو الأشعري ﵁.\n(^٣) هو الصحابي الخليفة معاوية بن أبي سفيان ﵄.\n(^٤) في إسناده أبو يوسف الحاجب مولى معاوية، سكت عنه البخاري، وابن أبي حاتم، ولكن إدخال روايته في صحيح أبي عوانة ثم رواية سلمة عنه يرفع من درجته. وانظر كلام بعض المحدثين فيمن هذا هو حاله، ولكن مع ذلك في إسناده التنوخي اختلط في آخر أمره. والله أعلم.","vol":"11","page":127},{"text":"٤٣٥٩ - ز حدثنا إبراهيم بن أبي داود الأسدي، قال: حدثنا بكير بن محمَّد بن أسماء (^١)، قال: حدثنا سيار بن حاتم، عن جعفر بن سليمان (^٢)، قال: قرأ مالك بن دينار هذه الآية: ﴿وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ (٢٥)﴾ (^٣).\nقال: \"يقيم الله داود عند ساق العرش، فيقول: يا داود، مجدني بذلك الصوت الحسن الرخيم، قال: فيقول: يا رب وكيف أمجدك وقد سلبتنيه في الدنيا؟ فيقول: رُد عليك أو إليك اليوم، قال: فيرفع صوته، فيستقرع صوته نعيم أهل الجنة\" (^٤).\n_________\n(^١) بكير بن محمَّد بن أسماء بن عبيد ابن أخي جويرية البصري. قال أبو حاتم: صدوق.\nالجرح والتعديل ٢/ ٤٠٧.\n(^٢) الضُّبعي.\n(^٣) سورة ص، آية ٤٠.\n(^٤) الأثر إسناده حسن.\nقال السيوطي: أخرجه أحمد في الزهد، والحكيم الترمذي، وابن المنذر، وابن أبي حاتم، عن مالك بن دينار. فذكره باختلاف يسير. ولم أقف عليه في الزهد، ولا في نوادر الأصول للحكيم الترمذي.","vol":"11","page":128},{"text":"٤٣٦٠ - ز حدثنا يوسف بن مسلم (^١)، قال: حدثنا أحمد بن الحجاج بن محمَّد (^٢) -وأبوه جالس معنا- قال: حدثني أبي (^٣)،\n⦗١٢٩⦘ ح وحدثنا إسحاق بن إبراهيم الصنعاني (^٤)، عن عبد الرزاق، كلاهما عن ابن جريج قال: سألت عطاء (^٥)، عن القراءة على الغنى، فقال: وما بأس بذلك، سمعت عبيد بن عمير (^٦)، يقول: \"كان داود نبي الله ﷺ يأخذ المعزفة فيضرب بها ويقرأ عليها ترد عليه صوته، يريد بذلك يبكي ويبكّي\" (^٧).\nهذا حديث يوسف والآخر بمعناه.\n_________\n(^١) يوسف بن سعيد بن مسلم.\n(^٢) ذكره المزي في تهذيب الكمال، في ترجمة والده ضمن الرواة عنه.\n(^٣) الحجاج بن محمَّد بن الأعور المصيصي.\n(^٤) هو الدبري.\n(^٥) - ع- ابن أبي رباح، المكي، ثقة. فقيه فاضل لكنه كثير الإرسال. التقريب ٤٦٢٣.\n(^٦) ابن قتادة الليثي، ولد على عهد النبي ﷺ قاله مسلم.\n(^٧) رجاله ثقات، سوى أحمد بن الحجاج لم أقف على توثيق له، وجهالته أو ضعفه لا يضرّ؛ لتحديثهم به عن أبيه، وأوبوه يسمع ولم ينكر عليه، بل أقره، فكأنه حدثهم به.\nوقد تابعه الدبري، وسيأتي كلام أهل العلم في تحريم القراءة بالألحان في آخر هذا الباب تحت ٤٣٧٤.","vol":"11","page":128},{"text":"٤٣٦١ - ز حدثنا يوسف بن مسلّم، قال: حدثنا حجاج، عن ابن جريج، عن عطاء.\nوأبو نعيم، عن سفيان، عن ابن جريج، عن عطاء، قال: \"لا بأس بالشعر والحداء، والغناء، ما لم يكن فيه فحشا\" (^١).\n_________\n(^١) إسناده ضعيف، لعنعنة ابن جريج، وقد وصف بالتدليس وهو من الطبقة الثالثة.","vol":"11","page":129},{"text":"٤٣٦٢ - ز حدثنا يزيد بن سنان، قال: حدثنا صفوان بن عيسى (^١)،\n⦗١٣٠⦘ قال: حدثنا سليمان التيمي (^٢)، عن أبي عثمان النهدي (^٣)، قال: \"صليت خلف أبي موسى الأشعري فما سمعت صوت صنْجٍ (^٤) ولا بَرْبَط (^٥) ولا نايٍ (^٦) أحسن من صوته\" (^٧).\n_________\n(^١) صفوان بن عيسى الزهريّ، القسام.\n(^٢) سليمان بن بلال بن طرخان التيمي، أبو المعتمر البصري.\n(^٣) عبد الرحمن بن ملّ، بلام ثقيلة والميم مثلثة.\n(^٤) صنج: الصنج العربي: هو الذي يكون في الدفوف ونحوه، فأما الصنج ذو الأوتار فدخيل معرب، تختص به المعجم، وقد تكلمت به العرب. لسان العرب ٢/ ٣١١.\n(^٥) البَرْبَط: ملهاة تُشبه العود وهو فارسي معرب. النهاية ١/ ١١٢.\n(^٦) الناي -بنون بغير همز-: هو المزمار. لسان العرب (٨/ ٠٠).\n(^٧) الأثر: رجاله ثقات.\nرواه أبو عبيد في غريب الحديث ٢/ ١٩٠، ٤/ ٢٧٩ قال: حدثنا سليمان التيمي، أو نبئت عنه، حدثنا أبو عثمان النهدي، قال: كان أبو موسى يصلي بنا، فذكره. وابن سعد في الطبقات ٤/ ١٠٨، عن إسماعيل بن إبراهيم الأسدي، عن سليمان التيمي، به، قال: قال إسماعيل: أو نُبِّئت عنه، بألفاظ متقاربة. وقال الحافظ في الفتح ٩/ ٩٣: \"وأخرج ابن أبي داود من طريق أبي عثمان النهدي قال: دخلت دار أبي موسى الأشعري فما سمعت … \" فذكره. وقال: سنده صحيح، وهو في الحلية لأبي نعيم. اهـ. ولم أقف عليه في الحلية.","vol":"11","page":129},{"text":"٤٣٦٣ - ز حدثنا العباس بن السندي الأنطاكي (^١)، قال: حدثنا محمَّد بن الصلت (^٢)، قال: حدثنا\n⦗١٣١⦘ مبشِّر الحلبي (^٣)، عن تمام بن نجيح (^٤)، قال: \"كانت لعون بن عبد الله جارية تقرأ بصوت حَزين. فربما أمرها أن تقرأ ونحن عنده حتى تبكينا\" (^٥).\n_________\n(^١) هو: عباس بن عبد الله بن العباس السندي الأنطاكي. قال النسائي: لا بأس به. وقال الحافظ: صدوق. مشيخته ص ١٠٨، التقريب (٣١٣١).\n(^٢) -خ س- البصري، أبو يعلى. قال أبو حاتم، وأبو زرعة: صدوق، كان يملي علينا من =\n⦗١٣١⦘ = حفظه وربما وهم. الجرح والتعديل ٧/ ٢٨٩.\n(^٣) - ع- مبشِّر بن إسماعيل الحلبي، صدوق. التقريب ٦٥٠٧.\n(^٤) - ي د ت- تمام بن نجيح الأسدي، الدمشقي، ضعيف. التقريب ٨٠٦.\n(^٥) إسناده ضعيف، لضعف تمام الأسدي.","vol":"11","page":130},{"text":"٤٣٦٤ - ز وحدثنا أبو الكروس الكلبي (^١)، قال: حدثنا نعيم بن حماد، قال: حدثنا مبشر (^٢)، عن تمام (^٣)، قال: \"كان لعون (^٤) وصيفة، فكنّا نأتيه فيخرجها إلينا، فتقرأ بالألحان فَتُبْكِي\" (^٥).\n_________\n(^١) محمَّد بن عمرو بن تمام المصري أبو الكروس.\n(^٢) هو الحلبي المذكور في حاشية الإسناد السابق.\n(^٣) ابن نجيح الأسدي.\n(^٤) - م ٤ - عون بن عبد الله بن عتبة الهذلي، ثقة عابد. التقريب ٥٢٥٨.\n(^٥) إسناده ضعيف، لضعف تمام الأسدي، وشيخ أبي عوانة لم أقف عليه.","vol":"11","page":131},{"text":"٤٣٦٥ - ز حدثنا عباس الدوري (^١) وأيوب بن سافري (^٢)، قالا: حدثنا مسلم بن إبراهيم (^٣)، قال: حدثنا مهدي بن ميمون (^٤)، قال:\n⦗١٣٢⦘ \"رأيت أبا عوانة (^٥) في زمن خالد بن عبد الله القسري (^٦) وهو يقرأ بهذه الأصوات يعني الألحان\" (^٧).\n_________\n(^١) عباس بن محمَّد.\n(^٢) أيوب بن إسحاق بن إبراهيم بن سافرى.\n(^٣) الأزدي، الفراهيدي.\n(^٤) الأزدي، أبو يحيى البصري.\n(^٥) لم أقف عليه.\n(^٦) في الأصل القصري، -بالصاد- والصواب ما أثبته.\n- عخ د- أمير الحجاز، ثم الكوفة. قال الذهبي كان جوادًا ممدحًا، ناصبيًّا، عذب وقتل. وقال الحافظ: مقبول. الكاشف ١/ ٢٠٥، التقريب ١٦٥٩.\n(^٧) الأثر رجاله كلهم ثقات. وسوف بسنده المصنف من طريق آخر، انظر ح ٤٣٧٢.","vol":"11","page":131},{"text":"٤٣٦٦ - ز حدثنا جعفر بن نوح الأُذني (^١)، قال: حدثنا محمَّد بن عيسى (^٢)، قال: حدثنا هناد بن سليم (^٣)، عن أبيه قال: \"كان أبو موسى يقرأ بين يدي عثمان في غير صلاة\" (^٤).\n_________\n(^١) جعفر بن محمَّد بن نوح، قال الذهبي: ثقة كبير، نزل مرابطًا بأذَنة. السير ٦/ ١٠٧.\n(^٢) ابن نجيح الطباع.\n(^٣) سكت عنه البخاري، وقال ابن أبي حاتم: هناد بن سليمان القرشي، قال أبي: شيخ. التاريخ الكبير (٨/ ٢٤٨)، الجرح والتعديل (٩/ ١١٩/ ٥٠٠)، تاريخ دمشق (٣٢/ ٨٤).\n(^٤) في إسناده سليمان القرشي. لم أقف عليه. وكذا قال المعلمي في تعليقه على ترجمة (هناد) في التاريخ الكبير.","vol":"11","page":132},{"text":"٤٣٦٧ - ز حدثنا محمَّد بن يحيى، قال: حدثنا حجاج (^١)، قال: حدثنا حماد، عن ثابت، عن أنس \"أنّ أبا موسى قام ذات ليلة فقرأ،\n⦗١٣٣⦘ فجاء أزواج النبي ﷺ يستمعن فلما أخبر بذلك قال: لو شعرت، لحبرتكن (^٢) تحبيرًا، ولشوقتكن تشويقًا\" (^٣).\n_________\n(^١) ابن منهال.\n(^٢) كذا في الأصل، وطبقات ابن سعد، أما في الفتح: لحبرته لهن.\n(^٣) رجاله ثقات.\nوأخرجه ابن سعد في الطبقات ٤/ ١٠٨، عن زيد بن هارون وعفان بن مسلم، جميعا عن حماد، به. مثله. إلا أن فيه \"لو علمت\" بدل \"لو شعرت\". وذكره الحافظ في الفتح ٩/ ٩٣، وقال: ولابن سعد من حديث أنس بإسناد على شرط مسلم، فذكره.","vol":"11","page":132},{"text":"٤٣٦٨ - ز أخبرني العباس بن الوليد العُذْري، قال: حدثني أبي (^١)، قال: حدثنا ابن جابر (^٢)، قال: \"كان خليد بن سعد (^٣)، رجل قارئ حسن الصوت، وكانوا يجتمعون في بيت أم الدرداء، فتأمره أم الدرداء أن يقرأ عليهم\" (^٤).\n_________\n(^١) الوليد بن مَزْيد بفتح الميم وسكون الزاي وفتح المثناة التحتانية.\n(^٢) عبد الرحمن بن يزيد بن جابر الدمشقي. وقد روى أبو زرعة الدمشقي عنه في تاريخه هذا الأثر، وكذا ابن عساكر في تاريخ دمشق. تاريخ أبي زرعة ص ٣٣٤، تاريخ دمشق (١٧/ ٢٦ - ٢٨)، وانظر اللسان لابن حجر (٣/ ٣٧٦/ ٩٧٤).\n(^٣) خليد بن سعد، مولى أبي الدراء، شامي، ذكره البخاري في التاريخ ٣/ ١٩٧ وابن أبي حاتم في الجرح والتعديل ٣/ ٣٨٣، وسكتا عنه. وذكره ابن حبان في الثقات ٤/ ٢١٠، وقال الدارقطني: مجهول يترك. تاريخ دمشق (١٧/ ٢٨)، الميزان (١/ ٦١٤/ ٢٥٥٦)، الضعفاء للدارقطنيّ -رواية البرقاني (رقم: ١٢٩).\n(^٤) رجال إسناده ثقات.","vol":"11","page":133},{"text":"٤٣٦٩ - حدثنا إبراهيم بن أبي داود الأسدي، قال: حدثنا يحيى بن صالح الوحاظي، قال: حدثنا سليمان بن عطاء (^١)، عن مسلمة بن عبد الله، عن عمه، عن ابن أبي مسجعة: \"أنَّ عمر بن الخطاب يقدم الشاب الحسن الصوت لحُسْن صوته بين يدي المهاجرين والأنصار\" (^٢).\n_________\n(^١) - ق- سليمان بن عطاء بن قيس الجزري، منكر الحديث. التقريب ٢٦٠٩.\n(^٢) في إسناده سليمان: منكر الحديث. وقد ذكره الحافظ في فتح الباري ٩/ ٩٢، وقال: وأخرج ابن أبي داود من طريق ابن أبي مسجعة قال: فذكره.","vol":"11","page":134},{"text":"٤٣٧٠ - ز حدثنا العباس بن محمَّد (^١) وأبو داود (^٢) وأبو أمية، قالوا: حدثنا أبو عاصم (^٣)، عن صالح الناجي (^٤)، عن ابن جريج، عن ابن شهاب ﴿يَزِيدُ في الْخَلْقِ مَا يَشَاءُ﴾ (^٥)، قال: \"حُسْن الصوت\" (^٦).\n_________\n(^١) هو الدوري.\n(^٢) سليمان بن سيف.\n(^٣) الضحاك بن مخلد.\n(^٤) صالح بن زياد الناجي. ذكره البخاري في التاريخ وقال: قال علي بن نصر، عن أبي عاصم، به، مثله. ثم قال: قال علي سمعت أبي: ذهبت أنا ومسلم إلى صالح فسألناه فقال: لا أحفظ عن ابن جريج هذا ولكن بلغني عن مقاتل بن سليمان.\nوذكره ابن أبي حاتم في \"الجرح والتعديل\" وقال: صالح … روي عن ابن جريج، به، فذكره. التاريخ الكبير ٤/ ٢٩٢، الجرح والتعديل ٤/ ٤٠٤.\n(^٥) سورة فاطر، آية ١.\n(^٦) في إسناده ابن جريج وهو مدلس من ط / ٣، وقد عنعن، وصالح الناجي لم يرو عنه إلا عاصم. =\n⦗١٣٥⦘ = وقال ابن كثير: وقال الزهريّ، وابن جريج، فذكره. ثم قال: رواه عن الزهريّ، البخاري في الأدب المفرد، وابن أبي حاتم في تفسيره ٣/ ٥٤٦، سورة فاطر.\nوقال السيوطي: وأخرج عبد بن حميد، وابن المنذر، وابن أبي حاتم، والبيهقي في شعب الإيمان، عن الزهريّ، فذكره. الدر المنثور ٥/ ٢٤٤.","vol":"11","page":134},{"text":"٤٣٧١ - ز حدثنا محمَّد بن البصري (^١)، قال: حدثنا إبراهيم بن حميد (^٢)، عن جرير (^٣)، عن المغيرة (^٤)، قال: \"كان المنهال بن عمرو حَسن الصوت، وكان له لحن يقال له: وزن سبعة\" (^٥).\n_________\n(^١) محمَّد بن سليمان بن هشام ابن بنت مطر البصري. وفي تاريخ دمشق (٦٠/ ٣٧٣): محمَّد بن سليمان البصري.\n(^٢) الظاهر أنه إبراهيم بن حميد الطويل البصري (ت: ٢١٩). قال الذهبي: صدوق. تاريخ الإِسلام (٥/ ٢٦٥/ ٢٠)، وانظر: تاريخ دمشق (٦٠/ ٣٧٤).\n(^٣) هو: ابن عبد الحميد.\n(^٤) وابن مقسم الضبي.\n(^٥) الأثر ضعيف، لضعف محمَّد بن سليمان، وإبراهيم بن حميد، لم أقف على ترجمته.","vol":"11","page":135},{"text":"٤٣٧٢ - حدثنا محمَّد بن سليمان، قال: سمعت أبا الوليد (^١) يقول: \"كان أبو عوانة (^٢) يقرأ\n⦗١٣٦⦘ بالألحان (^٣) \" (^٤).\n_________\n(^١) هشام بن عبد الملك.\n(^٢) الظاهر أنه آخر متقدم على الوضاح اليشكري، من القراء. وقد تقدم في الحديث (٤٣٦٥).\n(^٣) الألحان جمع لحن، قال صاحب القاموس: من الأصوات المصوغة الموضوعة، ولحَّنَ في قراءته: طرَّب فيها. القاموس ٤/ ١٣١.\nوقال ابن الأثير: اللُّحُون والألحان: جمع لحن، وهو التطريب، وترجيع الصوت، وتحسين القراءة. النهاية ٤/ ٢٤٢. وسيأتي في ح ٤٣٧٤ حكم القراءة بالألحان.\n(^٤) إسناده ضعيف، لكن المصنف رواه من طريق آخر رجاله ثقات، وتقدم في ح ٤٣٦٤.","vol":"11","page":135},{"text":"٤٣٧٣ - ز حدثنا يوسف بن مسلم، قال: حدثنا محمَّد بن كثير (^١)، عن أبي إسحاق الفزاري، عن الأوزاعي، قال: \"كان أصحاب النبي ﷺ يأتون الرجل الحسن الصوت بالقرآن في منزله فيستخرجونه فيقرأ لهم القرآن\" (^٢).\n_________\n(^١) - د ت س- محمَّد بن كثير بن أبي عطاء الثقفي، صدوق كثير الغلط، من ط/٥ من المدلسين. التقريب ٦٢٩١، الكواكب النيرات ص ٥٧. وقد عنعن.\n(^٢) الأثر إسناده ضعيف لعلتين:\nالأولى: عنعنة محمَّد بن كثير وكثرة غلطه.\nوالثانية: الانقطاع حيث إنَّ الأوزاعي لم يسمع أحدًا من صحابة رسول الله ﷺ.","vol":"11","page":136},{"text":"٤٣٧٤ - ز حدثني محمَّد بن محمَّد بن رجاء (^١)، قال: سمعت\n⦗١٣٧⦘ محمَّد بن الصباح (^٢)، قال: \"شهدت علي بن ثابت (^٣)، وقرأ رجل، فلما فرغ قام إليه علي بن ثابت فقبل رأسه\" (^٤).\n_________\n(^١) محمَّد بن محمَّد بن رجاء بن السندي، أبو بكر الإسفراييني، مصنف \"الصحيح\" المخرج على كتاب مسلم.\nقال ابن أبي حاتم: صدوق. وقال الحاكم: كان دينًا، ثبتًا، مقدمًا في عصره. الجرح =\n⦗١٣٧⦘ = والتعديل ٨/ ٨٧، السير ١٣/ ٤٩٢.\n(^٢) محمَّد بن الصباح بن سفيان، التاجر.\n(^٣) - د ت- علي بن ثابت الجَزَري، صدوق ربما أخطأ. التقريب ٤٧٣٠.\nأقوال أهل العلم في القراءة بالألحان.\nقال أبو بكر الآجري ﵀ وأكره القراءة بالألحان والأصوات المعمولة المطربة فإنها مكروهة عند كثير من العلماء … أخلاق حملة القرآن ص ٢١١.\nوقال النووي ﵀: القراءة بالألحان الموضوعة إن خرجت لفظ القرآن عن صيغته … يخفى به بعض اللفظ ويلتبس المعنى فهو حرام يفسق به القاري، ويأثم به المستمع … وهذا القسم من القراءة بالألحان المحرمة مصيبة ابتلي بها بعض الجهلة الطغاة الغشمة (الظلمة) الذين يقرأون على الجنائز وبعض المحافل. وهذه بدعة محرمة ظاهرة يأثم كل مستمع لها .... التبيان ص ٨٠.\nوقال ابن رجب: … وأنكر ذلك أكثر العلماء منهم من حكاه إجماعًا، ولم يثبت فيه نزاع منهم أبو عبيد وغيره من الأئمة … اهـ. مختصرًا. نزهة الأسماع في مسألة السماع ص ٧٠.\nوقال ابن كثير: قراءة القرآن بالألحان التي يسلك بها مذاهب الغناء، نص الأئمة ﵏ على النهي عنه، فأما إن خرج به إلى التمطيط الفاحش الذي يزيد بسببه حرفًا أو ينقص حرفًا فقد اتفق العلماء على تحريمه، والله أعلم. اهـ. فضائل القرآن ص ٧٠. وانظر التفصيل الممتع في ذلك في فتح الباري ٩/ ٧٢.\n(^٤) الأثر إسناده حسن.","vol":"11","page":136},{"text":"<span data-type='title' id=toc-691>باب ذكر الخبر الموجب قراءة البقرة وآل عمران وفضيلتهما وتعظيم آية الكرسي، وأن البطلة لا يقدرون على حفظ سورة البقرة.</span>","vol":"11","page":138},{"text":"٤٣٧٥ - حدثنا أبو حميد الحمصي (^١)، قال: حدثنا عثمان بن سعيد بن كثير بن دينار الحمصي، -قال ابن عوف الحمصي (^٢) -، قال لي أحمد بن حنبل: \"مات أفضل رجل عندكم، قلت: عثمان؟ قال: نعم\".\nح وحدثنا يوسف بن مسلّم (^٣) ومحمد بن عامر المصيصيان (^٤)، وأبو بكر محمَّد بن عيسى الطرسوسي (^٥)، قالوا: حدثنا أبو توبة الربيع بن\n⦗١٣٩⦘ نافع، قالا (^٦): حدثنا معاوية بن سَلَّام، قال: سمعت أخي زيد بن سلَّام أنّه سمع أبا سلَّام يقول: حدثني أبو أمامة الباهلي، قال: سمعت رسول الله ﷺ يقول: \"اقرؤوا القرآن فإنّه يأتي يوم القيامة شفيعًا لصاحبه\". -وقال بعضهم: \"لأصحابه\"- اقرأوا الزهراوين: سورة البقرة، وسورة آل عمران، فإنهما تأتيان يوم القيامة كأنهما غَمامتَان أو كأنهما غَيَايتَان (^٧) أو كأنهما فِرْقانِ (^٨) من طير صَوافَّ تحاجان عن صاحبهما -وقال بعضهم: \"أصحابهما\"- اقرأوا سورة البقرة، فإن أخذها بركة، وتركها حسرةٌ، ولا تستطيعُهَا البَطَلَةُ\".\nزاد أبو توبة: قال معاوية بن سلام: فبلغني أن البَطلة: السحرة (^٩). رواه\n⦗١٤٠⦘ محمَّد بن يحيى، عن دحيم.\n- وروى يزيد بن عبد ربه، عن الوليد بن مسلم جميعًا عن محمد بن مهاجر، عن الوليد بن عبد الرحمن الجُرشيَّ، عن جبير بن نُفير قال: سمعت النواس بن سمعان الكلابي يقول: سمعت النبي ﷺ يقول: \"يُؤتى بالقرآنِ يوم القيامة وأَهْلِهِ الذينَ كانوا يعملُونَ بِهِ، تَقْدُمُهُ سورة البقرة وآل عِمْرانَ. وضرب لهما رسول الله ﷺ ثلاثة أمثال ما نَسيتُهُن بَعْدُ. قال: كأنهما غمامتان أو ظُلَّتانِ سَوْداوَانِ، بينهما شرْق (^١٠)، أو كأنهما حِزْقانِ من طير صواف تحاجّان عن صاحبهما\" (^١١).\n_________\n(^١) أحمد بن محمَّد بن المغيرة، أبو حميد العوهي.\n(^٢) هو شيخ أبي عوانة، محمَّد بن عوف الحمصي الحافظ.\n(^٣) يوسف بن سعيد.\n(^٤) محمَّد بن عامر الأنطاكي، الرملي، ثقة. التقريب ٦٠٢٦.\n(^٥) محمَّد بن عيسى بن يزيد أبو بكر التميمي، الثغري، ت ٢٧٦ هـ.\nقال ابن عدي: هو في عداد من يسرق الحديث، وعامة ما يرويه لا يتابعونه عليه.\nوذكره ابن حبان في الثقات وقال: يخطئ كثيرًا. وقال الحاكم: هو من المشهورين بالرحلة والفهم والتثبت. وقال الحافظ: ورأيت له أثرًا منكرًا، فذكره. الثقات ٩/ ١٥١، ميزان الاعتدال ٣/ ٦٧٩، اللسان ٥/ ٣٣٥.\nوقد تابعه متابعة تامة يوسف بن سعيد، ومحمد بن عامر، وكذا عثمان بن سعيد بن كثير متابعة قاصرة.\n(^٦) الثاني هو عثمان بن سعيد، المتقدم.\n(^٧) غيايتان، الغيَايَة: كل شيء أظَلَّ الإنسان فَوق رأسه كالسَّحابة وغيرها. النهاية ٣/ ٤٠٣.\n(^٨) فرقان: أي قطعتان. النهاية ٣/ ٤٤٠.\n(^٩) رواه مسلم في صحيحه، في صلاة المسافرين، باب فضل قراءة القرآن وسورة البقرة ١/ ٥٥٣ عن الحسن بن علي الحُلْواني حدثنا أبو توبة، به، مثله.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا \"مساواة\".\n٢ - تصريح معاوية بن سلّام بالسماع من زيد.\n٣ - تمييز المهمل \"زيد\" بذكر اسم أبيه، وبيانه بأنه أخوه.\n(^١٠) شرْق، الشَّرْق ها هنا: الضوء، وهو الشمس، والشَّقُّ أيضًا. النهاية ٢/ ٤٦٤.\n(^١١) هكذا رواه أبو عوانة معلقًا، وقد رواه الإمام مسلم في صحيحه، موصولًا، تحت الكتاب والباب السابق عن إسحاق بن منصور، عن يزيد بن عبد ربه، به، مثله -١/ ٥٥٤ ح ٢٥٣ - . وسيرويه بعد هذا الحديث موصولًا، من غير طريق محمَّد بن المهاجر.","vol":"11","page":138},{"text":"٤٣٧٦ - أخبرني العباس بن الوليد بن مزيد، قال: حدثنا محمَّد بن شعيب (^١)، قال: حدثني إبراهيم بن سليمان (^٢)، عن الوليد بن عبد الرحمن الجُرَشي أنه حدثهم، عن جبير بن نُفير، عن النواس بن سمعان الكلابي، عن رسول الله ﷺ قال: \"يأتي القرآن وأهله الذين كانوا يقرأونه في الدنيا\n⦗١٤١⦘ تقدمهما سورة البقرة وآل عمران\" (^٣). ثم ذكر مثله سواء.\n_________\n(^١) ابن شابور الأموي.\n(^٢) هو الأفطس.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٤ ح ٢٥٣ - من طريق محمَّد بن مهاجر عن الوليد بن عبد الرحمن، به. وقد علا إسناد المصنف هنا على إسناد مسلم، وهو من فوائد الاستخراج.","vol":"11","page":140},{"text":"٤٣٧٧ - حدثنا الصغاني قال: حدثنا هشام بن عمار (^١)، قال: حدثنا محمَّد بن شعيب، حدثنا إبراهيم بن سليمان الأفطس، عن الوليد بن عبد الرحمن أنه حدثهم، عن جبير بن نفير، بإسناده مثله (^٢).\n_________\n(^١) هشام بن عمار بن نُصير، السلمي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":141},{"text":"٤٣٧٨ - حدثنا أحمد بن يوسف السلمي (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن سعيد الجُريري، عن أبي السليل، عن عبد الله بن رباح الأنصاري، عن أُبيّ بن كعب \"أنَّ رسول الله ﷺ سأله: أي آية في كتاب الله أعظم؟ قال أُبيّ: الله ورسوله أعلم. فردّدها مرارًا ثم قال أُبيّ: آية الكرسي، فقال النبي ﷺ: ليهنك العلم أبا المنذر، والذي نفسي بيده، إنَّ لها لسانًا وشفتين وتقدّس الملك عند ساق العرش\" (^٢).\n⦗١٤٢⦘ قال أبو عبيد في قوله \"يأتيان يوم القيامة كأنهما غمامتان\": إنما هو الثواب (^٣)، وهو بيّن في الكتاب والسنة؛ أما في الكتاب فقوله تعالى: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ (^٤)، يريد به الثواب، ﴿وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ﴾ (^٥).\nفيرون لو أنَّ رجلًا أطعم مسكينًا رغيفًا يراه بعينه أو ثوابه.\nوأمّا السنة فقوله ﵇: \"من عال ثلاث بنات كُنَّ له حجابًا من النار\". معناه الثواب، لا أنهن يكن له حجابا من النار.\n_________\n(^١) هو المهلبي الأزدي السلمي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق، باب فضل سورة الكهف وآية الكرسي- ١/ ٥٥٦ ح ٢٥٨ - من طريق عبد الأعلى بن عبد الأعلى عن الجريري، به. نحوه، وقد رواه الإمام أحمد في مسنده ٥/ ١٤١ - ١٤٢ عن عبد الرزاق، به، مثله بتمامه. =\n⦗١٤٢⦘ = فوائد الاستخراج:\n١ - بيان أن الجُريري هو سعيد.\n٢ - زيادة لفظ: \"والذي نفسي بيده إن لها لسانًا … \" الحديث.\n(^٣) فضائل القرآن ومعالمه وآدابه ٢/ ٤١ - ح ٤٣٤ - قال: يعني ثوابهما، وما قاله فيه نظر.\nوالصواب أن السورتين تأتيان كما أخبر النبي ﷺ من غير تأويل.\n(^٤) سورة الزلزلة، آية (٧).\n(^٥) سورة المزمل، آية (٢٠).","vol":"11","page":141},{"text":"<span data-type='title' id=toc-692>ذكر نزول السكينة عند قراءة سورة الكهف وقرأة القرآن، وثواب قراءة سورة الكهف.</span>","vol":"11","page":143},{"text":"٤٣٧٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)،\nح وحدثنا الصغاني وأبو أمية قالا: حدثنا أبو زيد الهروي، قالا: حدثنا شعبة، عن أبي إسحاق، قال: سمعت البَراء يقول: \"بينما رجل يقرأ سورة الكهف ليلة إذ رأى دابته تركض -أو قال: فرسه يركض- فنظر فإذا مثل الضَّبَابَة أو السحابة. فذكر ذلك لرسول الله ﷺ، فقال رسول الله ﷺ: تلك السكينة تنَزلت للقرآن، أو تنزلت عند القرآن\" (^٢).\nوهذا لفظ أبي داود وأبي زيد، فذكر مثله، وقال: أو السحابة. وقال أبو داود: أو الغمامة.\n_________\n(^١) هو الطيالسي، وقد رواه في المسند ص ٩٧، ح ٧١٤.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين، باب نزول السكينة لقراءة القرآن- ١/ ٥٤٨ ح ٢٤١ - .\nوالبخاري في صحيحه، في المناقب، باب علامات النبوة في الإِسلام -ح ٣٦١٤ كلاهما من طريق محمَّد بن جعفر عن شعبة، به، نحوه.","vol":"11","page":143},{"text":"٤٣٨٠ - حدثنا عمار (^١)، قال: حدثنا عبيد الله بن موسى (^٢)، قال: حدثنا إسرائيل، عن أبي إسحاق بنحوه، ولم يذكر سورة الكهف (^٣).\n⦗١٤٤⦘ رواه زهير عن أبي إسحاق (^٤).\n_________\n(^١) ابن رجاء، التغلبي.\n(^٢) باذام العبسي، الكوفي.\n(^٣) رواه مسلم والبخاري في صحيحيهما من غير طريق إسرائيل، انظر تخريجه في الحديث =\n⦗١٤٤⦘ = السابق.\n(^٤) رواه البخاري في صحيحه، في فضائل القرآن، باب فضل الكهف- ح ٥٠١١ - موصولا.","vol":"11","page":143},{"text":"٤٣٨١ - حدثنا يوسف بن مسلّم، قال: حدثنا حجاج، قال: حدثني شعبة، عن قتادة، قال: سمعت سالم بن أبي الجعد، عن معدان، عن أبي الدرداء عن النبي ﷺ قال: \"من قرأ العشر الأواخر من الكهف عُصم من فتنة الدجال\" (^١).\n_________\n(^١) الحديث سبق أن ذكره المصنف ﵀ تحت باب بيان ثواب قراءة ثلاث آيات وتعلم آيتين وثلاث فأكثر … - ح ٤٢٢٣ - لكنه لم يذكر لفظه هناك، بل أحاله، وقد رواه مسلم في صحيحه. انظر الموضع السابق.","vol":"11","page":144},{"text":"٤٣٨٢ - حدثنا الصغاني (^١)، قال: حدثنا يزيد بن هارون، قال أخبرنا همام، ح وحدثنا ابن الجنيد (^٢)، قال: حدثنا عبد الوهاب بن عطاء، قال: حدثنا هشام.\nح وحدثنا العباس والصغاني (^٣) وأبو أمية، قالوا: حدثنا روح، قال: حدثنا سعيد بن أبي عروبة، كلهم عن قتادة، عن سالم،\n⦗١٤٥⦘ عن معدان بن أبي طلحة، عن أبي الدرداء، عن النبي ﷺ قال: \"من قرأ عشر آيات من أول سورة الكهف عصم من فتنة الدجال\".\nوقال شعبة: \"من فتنة الدجال -أو من الدجال-\".\nقال أبو عوانة: \"هؤلاء قالوا: أول الكهف. وقال شعبة: آخر الكهف\". والله أعلم.\n_________\n(^١) قوله: حدثنا الصغاني …، تقدم في ح ٤٢٢٢.\n(^٢) قوله: وحدثنا ابن الجنيد …، تقدم في ح ٤٢١٩.\n(^٣) قوله: وحدثنا الصغاني وأبو أمية …، تقدم في ٤٢٢٢. وسبق أن ذكرت أن مسلمًا ﵀ أخرجه في صحيحه.","vol":"11","page":144},{"text":"<span data-type='title' id=toc-693>باب بيان فضيلة سورة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (^١) وثواب من يقرأها، وأنها صفة الرحمن تعالى.</span>\n_________\n(^١) سورة الإخلاص الآية ١.","vol":"11","page":146},{"text":"٤٣٨٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن قتادة، قال: سمعت سالم بن أبي الجعد يحدث عن معدان بن أبي طلحة، عن أبي الدرداء أنَّ النبي ﷺ قال: \"أيعجز أحدكم أن يقرأ بثلث القرآن في ليلة؟ قيل: يا رسول الله، ومن يطيق ذلك؟ قال: اقرؤوا (^٢) ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ \" (^٣).\n_________\n(^١) هو الطيالسي، وقد رواه في مسند ص ١٣١، ح ٩٧٤.\n(^٢) في مسلم \" ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ تعدل ثلث القرآن\".\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق، باب فضل قراءة قل هو الله أحد- ١/ ٥٥٦ ح ٢٥٩ - من طريق يحيى بن سعيد عن شعبة، به، نحوه.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا \"مساواة\".\n٢ - تصريح قتادة بالسماع من سالم، وهو عند مسلم بالعنعنة.\n٣ - تصرح سالم بالتحديث عن معدان، وهو عند مسلم بالعنعنة.","vol":"11","page":146},{"text":"٤٣٨٤ - حدثنا أبو قلابة (^١)، قال: حدثنا عمرو بن مرزوق (^٢)، عن شعبة بمعناه (^٣).\n_________\n(^١) عبد الملك الرقاشي.\n(^٢) الباهلي.\n(^٣) رواه مسلم في صحيحه، من طريق يحيى عن شعبة، وتقدم تخريجه في الحديث السابق.","vol":"11","page":146},{"text":"٤٣٨٥ - حدثنا أبو داود الحراني والصغاني وأبو أمية قالوا: حدثنا مسلم بن إبراهيم (^١)، قال: حدثنا أبان بن يزيد، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، عن أبي الدرداء، قال: قال رسول الله ﷺ: \"أيعجز أحدكم أن يقرأ في الليلة ثلث القرآن؟ قالوا: نحن أعجز وأضعف من ذلك! فقال: إن الله تعالى جَزَّأ القرآن ثلاثة أجزاء فـ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثلث القرآن\" (^٢).\nهذا لفظ أبي داود، وحديث الباقين بمعناه.\n_________\n(^١) هو الأزدي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٦، ح ٢٦٠ - من طريق سعيد بن أبي عروبة، وأبان العطار جميعًا عن قتادة به، بألفاظ متقاربة.","vol":"11","page":147},{"text":"٤٣٨٦ - حدثنا ابن الجنيد، قال: حدثنا الوليد بن القاسم (^١)، قال: حدثنا يزيد بن كيسان (^٢).\nح وحدثنا أبو علي الزعفراني، قال: حدثنا عفان، قال: حدثنا عبد الواحد (^٣)، حدثنا يزيد بن كيسان، عن أبي حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"احْشُدوا حتى أقرأ عليكم ثلث القرآن، فقرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثم دخل، قال: فقلنا: يا رسول الله،\n⦗١٤٨⦘ إنك قلت: أقرأ عليكم ثلث القرآن، قال: إني قلت: أقرأ عليكم ثلث القرآن، وإن هذه السورة تعدل ثلث القرآن\" (^٤).\n_________\n(^١) ابن الوليد الهمداني.\n(^٢) اليشكري.\n(^٣) ابن زياد العبدي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٧، ح ٢٦١ - من طريق يحيى بن سعيد، عن يزيد بن كيسان، به، نحوه.","vol":"11","page":147},{"text":"٤٣٨٧ - حدثنا عبد الرحمن بن محمَّد بن منصور البصري، قال: حدثنا يحيى بن سعيد، قال: حدثنا يزيد بن كيسان، قال: حدثني أبو حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"احشدوا (^١) حتى أقرأ عليكم ثلث القرآن فحشدوا فقرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثم دخل، فقال بعضنا لبعض: نزل عليه وحي من السماء، فذاك الذي أدخله، ثم خرج، فقال: إنِّي قلت لكم سأقرأ عليكم ثلث القرآن، وإنّ هذه السورة تعدل ثلث القرآن\" (^٢).\n_________\n(^١) احشدوا: أي اجتمعوا واستحتضِروا الناس. النهاية ١/ ٣٨٨.\n(^٢) رواه مسلم في صحيحه، عن محمَّد بن حاتم، ويعقوب بن إبراهيم جميعًا عن يحيى، به، بألفاظ متقاربة. وتقدم تخريجه في الحديث السابق.","vol":"11","page":148},{"text":"٤٣٨٨ - حدثنا محمَّد بن كثير الحراني، قال: حدثنا مؤمل بن الفضل الحراني (^١).\nح وحدثنا الصغاني، حدثنا ذكريا بن عدي، قالا: حدثنا مروان بن معاوية (^٢)، عن يزيد بن كيسان، عن أبي حازم عن أبي هريرة قال: قال\n⦗١٤٩⦘ النبي ﷺ: \"إنِّي سأقرأ عليكم ثلث القرآن، فقرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ وقال: هي تعدل ثلث القرآن\" (^٣).\nوهذا لفظ ابن كثير.\n_________\n(^١) - د س- هو الجزري، أبو سعيد، صدوق. التقريب ٧٠٨١.\n(^٢) مروان بن معاوية بن الحارث الفزاري، الكوفي. كان يدلس أسماء الشيوخ، من ط / ٣. =\n⦗١٤٩⦘ = طبقات المدلسين ص ٤٥.\nوقد عنعن هنا، لكن تابعه مؤمل في نفس الحديث، وعبد الرحيم في ح ٤٣٨٩ وغيرهما.\n(^٣) رواه مسلم في صحيحه، انظر ٤٣٨٦.","vol":"11","page":148},{"text":"٤٣٨٩ - حدثنا الحسين بن بهان (^١)، قال: حدثنا سهل بن عثمان (^٢)، قال: حدثنا عبد الرحيم بن سليمان (^٣)، عن بشير بن سلمان أبي إسماعيل، عن أبي حازم، عن أبي هريرة، قال: قال النبي ﷺ: \" ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ تعدل ثلث القرآن\" (^٤).\n_________\n(^١) الحسين بن بيهان، أوله باء مكسورة معجمة بواحدة وياء ساكنة معجمة باثنتين من تحتها.\nوقيل بهان بغير ياء، العسكري. قال عبد الغني بن سعيد: شيخ عسكري مشهور.\nالمؤتلف والمختلف ص ١٩، الإكمال لابن ماكولا ١/ ٥٢١، توضيح المشتبه ٩/ ٢٥.\n(^٢) سهل بن عثمان بن فارس الكندي، العسكري.\n(^٣) - ع- الكناني أو الطائي، أبو علي الأشل، ثقة، له تصانيف. التقريب ٤٠٨٤.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٧، ح ٢٦٢ - من طريق ابن فضيل عن بشير، به، بأطول مما هنا.","vol":"11","page":149},{"text":"٤٣٩٠ - حدثنا أبو قلابة، قال: حدثنا محمَّد بن خالد بن عثمة (^١)،\n⦗١٥٠⦘ ح وحدثنا محمَّد بن إسحاق الصغاني، قال: حدثنا معلى بن منصور (^٢)، ح وحدثنا ابن عوف (^٣) وأيوب بن سافري (^٤)، قالا: حدثنا خالد بن مخلد (^٥)، قالوا: حدثنا سليمان بن بلال، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \" ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ تعدل ثلث القرآن\" (^٦).\n_________\n(^١) ابن عثمة، بمثلثة ساكنة قبلها فتحة، ويقال إنها أمه، الحنفي، البصري.\n(^٢) هو الرازي.\n(^٣) محمَّد بن عوف الحمصي.\n(^٤) أيوب بن إسحاق بن إبراهيم بن سافري البغدادي.\n(^٥) هو القطواني.\n(^٦) رواه مسلم في صحيحه، من طريق أبي حازم عن أبي هريرة، انظر ح ٨٩.\nورواه الترمذي في جامعه، في فضائل القرآن- ح ٢٨٩٩ - عن العباس الدوري. وابن ماجة في سننه، في الأدب، باب ثواب القرآن ح ٣٧٨٧ - عن أبي بكر، كلاهما عن خالد بن مخلد، به، مثله.","vol":"11","page":149},{"text":"٤٣٩١ - وحدثنا أبو عبيد الله (^١)، قال: حدثنا عمي (^٢)، قال: حدثنا عمرو بن الحارث، عن سعيد بن أبي هلال، أن أبا الرجال محمَّد بن عبد الرحمن حدثه، عن أمه عمرة، عن عائشة \"أنَّ النبي ﷺ بعث رجلًا على سرية وكان يقرأ لأصحابه في صلاتهم فيختم بـ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، فلما رجعوا ذكروا\n⦗١٥١⦘ ذلك لرسول الله ﷺ، فقال: سلوه لأي شيءكان يصنع ذلك؟ فسألوه، فقال: لأنها صفة الرحمن، فأنا أحب أقرأها، فقال رسول الله ﷺ: أخبروه أن الله ﷿ يحبه\" (^٣).\n_________\n(^١) هو أحمد بن عبد الرحمن بن وهب.\n(^٢) هو عبد الله بن وهب المصري.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٧، ح ٢٦٣ - عن أحمد بن عبد الرحمن بن وهب، به. مثله بتمامه.\nوالبخاري في صحيحه، في التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎ ح ٧٣٧٥ - عن أحمد بن صالح عن ابن وهب، به، مثله.","vol":"11","page":150},{"text":"٤٣٩٢ - ز حدثنا محمَّد بن يحيى (^١)، قال: حدثنا أيوب بن سليمان بن بلال (^٢)، قال: حدثنا أبو بكر بن أبي أويس (^٣).\nح وحدثنا محمَّد بن يحيى، قال: حدثنا ابن أبي أويس (^٤)، قال: حدثني أخي (^٥)، عن سليمان بن بلال، عن عبيد الله بن عمر، عن ثابت البناني، عن أنس بن مالك أنَّ النبي ﷺ قال لرجل: \"لم تلزم قراءة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾؟ قال الرجل: إني أحبها، قال النبي ﷺ: فإن حبك إياها أدخلك الجنة\" (^٦).\n⦗١٥٢⦘ ز حدثنا ابن أبي الجحيم، قال: حدثنا إبراهيم بن حمزة (^٧)، قال: حدثنا عبد العزيز بن محمَّد (^٨)، عن عبيد الله بن عمر عن ثابت، عن أنس: \"أنّ رجلًا قال: يا رسول الله إني أحب ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، قال: حبك إيّاها أدخلك الجنة\" (^٩).\n_________\n(^١) الذهلي.\n(^٢) - خ د ت س- القرشي، المدني، ثقة، لينه الأزدي والساجي بلا دليل. التقريب ٦١٨.\n(^٣) - خ م د ت س- عبد الحميد بن عبد الله ابن أبي أويس، ثقة. التقريب ٣٧٩١.\n(^٤) إسماعيل بن عبد الله بن أبي أويس.\n(^٥) هو عبد الحميد.\n(^٦) إسناده صحيح.\nوقد أخرجه البخاري في صحيحه، في الصلاة، باب الجمع بين السورتين في الركعة =\n⦗١٥٢⦘ = - ح ٧٧٤ - معلقا. قال: قال عبيد الله بن عمر، به. فذكره بأطول مما هنا. قال الحافظ: وصله الترمذي والبزار عن البخاري عن إسماعيل بن أبي أويس. انظر الجامع، فضائل القرآن- ح ٢٩٠١ - قال الترمذي: هذا حديث حسن غريب صحيح من هذا الوجه … ثم قال الحافظ: وذكر الدارقطني في العلل أن حماد بن سلمة خالف عبيد الله في إسناده، فرواه عن ثابت عن حبيب بن سبيعة مرسلًا. قال: وهو أشبه بالصواب. وإنما رجحه لأن حماد بن سلمة مقدم في حديث ثابت، لكن عبيد الله بن عمر حافظ حجة، وقد وافقه مبارك في إسناده فيحتمل أن يكون لثابت فيه شيخان.\nفتح الباري ٢/ ٢٥٧ - ٢٥٨.\nقلت: وحديث مبارك بن فضالة رواه الترمذي في جامعه بعد الحديث السابق- ح ٢٩٠١ - والدارمي في سننه ٢/ ٣٣٠ ح ٣٤٣٨ - .\n(^٧) - خ د س- الزبيري، المدني، صدوق. التقريب ١٧٠.\n(^٨) هو الدراوردي، وهو صدوق، لكن قال النسائي في حديثه عن عبيد الله: منكر كما في تهذيب التهذيب ٦/ ٣١٦.\nولم ينفرد عبد العزيز بالرواية عن عبيد الله، بل قد تابعه سليمان بن بلال متابعة تامة كما في ٤٣٩١.\n(^٩) إسناده حسن. =\n⦗١٥٣⦘ = وقال الحافظ: ورواه ابن خزيمة في صحيحه، والحاكم في المستدرك، والجوزقي في المتفق كلهم من طريق إبراهيم بن حمزة عن الدراوردي. هدي الساري ص ٢٩. وانظر بالتفصيل تغليق التعليق ٢/ ٣١٦ - ٣١٧.","vol":"11","page":151},{"text":"<span data-type='title' id=toc-694>باب بيان فضيلة المعوذتين.</span>","vol":"11","page":153},{"text":"٤٣٩٣ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع، قال: حدثنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن عقبة بن عامر قال: قال النبي ﷺ: \"أنزل علي آيات لم أر مثلهن -أو لم ير مثلهن-: المعوذتين\" (^٢).\n_________\n(^١) أحمد بن محمَّد بن أبي رجاء النيسابوري.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب السابق، باب فضل قراءة المعوذتين- ١/ ٥٥٨، ح ٢٦٥ - عن أبي بكر بن أبي شيبة، عن وكيع، به، وأحال لفظه على رواية عبد الله بن نمير عن إسماعيل.\nوقد مُيز الراويين \"إسماعيل\" و\"قيس\" عند أبي عوانة بذكر كنية أبيهما. وفيه أيضًا تساوي رجال الإسنادين وهما من فوائد الاستخراج.","vol":"11","page":153},{"text":"٤٣٩٤ - حدثنا الحسن بن علي بن عفان، قال: حدثنا أبو أسامة، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن عقبة بن عامر، وكان من رفعاء الصحابة، قال: قال رسول الله ﷺ: \"أنزل عليّ الليلة آيات لم ينزل علي مثلهن\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ١/ ٥٥٨، ح ٢٦٥ - عن محمَّد بن رافع، حدثنا أبو أسامة، به، ولم يذكر لفظه، وقال: وكان من رفعاء أصحاب محمَّد ﷺ.","vol":"11","page":153},{"text":"٤٣٩٥ - حدثنا محمَّد بن إسحاق البكائي (^١)، والصغاني (^٢)، وعمار (^٣)، قالوا: حدثنا يعلى بن عبيد (^٤)، عن إسماعيل، عن قيس، عن عقبة بن عامر، قال: قال رسول الله ﷺ: \"لقد أنزل علي آيات لم أر -أو لم يُر مثلهن- يعني: المعوذتين\" (^٥).\nرواه سفيان، عن إسماعيل وهو غريب.\n_________\n(^١) محمَّد بن إسحاق، أبو بكر البكائي الكوفي.\n(^٢) هو محمَّد بن إسحاق.\n(^٣) هو ابن رجاء التغلبي.\n(^٤) هو الطنافسي.\n(^٥) رواه مسلم في صحيحه، من طريق ابن نمير، عن إسماعيل، به، مثله، وزاد لفظ: قط.\nوتقدم تخريجه في ح ٤٣٩٣ - ٤٣٩٤ وطريق يعلى بن عبيد عن إسماعيل من زوائد أبي عوانة على مسلم.\nوقد أخرجه الدارمي في سننه - ٢/ ٣٣٢، ح ٣٤٤٤ - عن يعلى بن عبيد، به، مثله.","vol":"11","page":154},{"text":"٤٣٩٦ - حدثنا عبد الرحمن بن محمَّد بن منصور قربزان قال: حدثنا يحيى بن سعيد [بن] [¬*] القطان، قال: حدثنا إسماعيل، عن قيس، عن عقبة بن عامر، عن النبي ﷺ قال: \"قد أنزل الله ﷿ علي آيات ما أنزل عليَّ مثلهن ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ إلى آخر السورة و﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ إلى آخر السورة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -١/ ٥٥٨، ح ٢٦٥ - من =\n⦗١٥٥⦘ = طريق ابن نمير، عن قيس، به. نحوه.\nفي مسلم: المعوذتين. وعند أبي عوانة: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ … إلى آخر الحديث، وهو من فوائد الاستخراج.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين كذا في المطبوعة، وهو خطأ، والصواب حذفه، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٠/ ب)، والحديث في إتحاف المهرة (١٣٨٨٧)، وقد فات الحافظ عزوه إلى أبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"11","page":154},{"text":"٤٣٩٧ - حدثنا أحمد بن شعيب النسائي أبو عبد الرحمن قاضي حمص (^١)، قال: حدثني محمَّد بن قدامة (^٢)، قال: حدثنا جرير (^٣)، عن بيان، عن قيس بن أبي حازم، عن عقبة بن عامر قال: قال رسول الله ﷺ: \"ألم تر آيات أُنزلت الليلة لن يُر مِثْلُهُن قط؟ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ (^٤) و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ (^٥) \" (^٦).\n_________\n(^١) هو صاحب السنن.\n(^٢) - د س قد - محمَّد بن قدامة بن أعين المصيصي، ثقة. التقريب ٦٢٧٣.\n(^٣) ابن الحميد.\n(^٤) سورة الفلق.\n(^٥) سورة الناس.\n(^٦) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، في أول باب فضل قراءة المعوذتين (١/ ٥٥٨) ح ٢١٤، عن قتيبة بن سعيد، عن جرير، به، مثله.","vol":"11","page":155},{"text":"<span data-type='title' id=toc-695>باب ذكر سورة ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾.</span>","vol":"11","page":156},{"text":"٤٣٩٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمَّد، قال: حدثني شعبة، قال: سمعت قتادة يحدث عن أنس بن مالك قال: \"قال رسول الله ﷺ لأبي حين نزلت ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ (^١): إنّ الله أمرني أن أقرأ عليك ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾، قال قلت: وسماني؟ قال: نعم، فبكى\" (^٢).\n_________\n(^١) سورة البينة الآية: ١.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب استحباب قراءة القرآن على أهل الفضل والحذق فيه، -١/ ٥٥٠، ح ٢٤٦ - من طريق محمَّد بن جعفر عن شعبة، به، مثله. ورواه من طريق خالد بن الحارث عن شعبة، به، وأحال لفظه على رواية محمَّد بن جعفر.\nوالبخاري في صحيحه، في المناقب، باب مناقب أُبي بن كعب ﵁ ح ٣٨٠٩ - من طريق غندر، عنه، به، مثله. وكذا رواه في التفسير، في سورة ﴿لَمْ يَكُنِ﴾ - ح ٤٩٥٩ - .","vol":"11","page":156},{"text":"<span data-type='title' id=toc-696>باب ذكر سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾.</span>","vol":"11","page":157},{"text":"٤٣٩٩ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم، عن علقمة قال: \"قدمنا الشام، فأتانا أبو الدرداء فقال: هل فيكم من يقرأ على قراءة عبد الله؟ فأشار له القوم إليّ، فقال: كيف سمعت عبد الله يقرأ ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ (^١)؟ فقرأت: ﴿وَالنَّهَارِ إِذَا تَجَلَّى (٢) وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى﴾ (^٢) (^٣)، فقال: وأنا والله لهكذا سمعت رسول الله ﷺ يقرأها. وهؤلاء يريدوني على أن أقرأ ﴿وَمَا خَلَقَ﴾ (^٤) فلا أُتابِعُهُمْ\" (^٥).\n_________\n(^١) سورة الليل.\n(^٢) قال الحافظ: وفي هذا بيان واضح أن قراءة ابن مسعود كانت كذلك.\n(^٣) سورة الليل، آية ٢، ٣.\n(^٤) وقال الحافظ أيضًا: وعليها استقر الأمر مع قوة إسناد ذلك إلى أبي الدرداء ومن ذكر معه، ولعل هذا مما نسخت تلاوته، ولم يبلغ النسخ أبا الدرداء ومن معه. اهـ. مختصرا.\nفتح الباري ٨/ ٧٠٧.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق، باب ما يتعلق بالقراءة -١/ ٥٦٥، ح ٢٨٢ - عن أبي بكر بن أبي شيبة، وأبي كريب، جميعًا عن أبي معاوية به، نحوه.\nوالبخاري في صحيحه، في التفسير، في سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ - ح ٤٩٤٣، وح ٤٩٤٤ - من طريق سفيان وحفص بن غياث جميعًا عن الأعمش به.","vol":"11","page":157},{"text":"٤٤٠٠ - حدثنا يوسف القاضي (^١)، قال: حدثنا نصر (^٢)، قال: حدثنا معتمر، عن أبيه، عن سليمان -يعني الأعمش-، عن إبراهيم، عن علقمة، قال: قدمت الشام فلقيني أبو الدرداء فقال: \"ممن أنت؟ فقلت: من أهل العراق … \" وذكر الحديث بنحوه (^٣).\n_________\n(^١) الإِمام الحافظ، أبو محمَّد يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم.\n(^٢) نصر بن علي بن نصر بن علي بن صهبان الأزدي الجهضمي أبو عمرو البصري الصغير.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":158},{"text":"٤٤٠١ - حدثنا الصاغاني، حدثنا مسلم (^١)، قال: حدثنا شعبة، قال: حدثنا مغيرة (^٢)، عن إبراهيم (^٣)، عن علقمة قال: \"أتيت الشام فدخلت المسجد فصليت ركعيتين … \" وذكر الحديث.\nوقال: فقال أبو الدرداء: \"إن هؤلاء كادوا يُشكّكوني، وقد سمعت رسول الله ﷺ يقرأ ﴿والليل إذا يغشى … والذكر والأنثى﴾ \" (^٤).\n⦗١٥٩⦘ شعبة عن المغيرة عن من (^٥).\n_________\n(^١) ابن إبراهيم الأزدي.\n(^٢) ابن مقسم الضبي.\n(^٣) النخعي.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٣٩٩ - وليس في مسلم قوله: \"إن هؤلاء كادوا يُشككوني\". وهذا الطريق وما قبله من زوائد أبي عوانة على مسلم.\n(^٥) كذا في الأصل. وستأتي رواية شعبة، عن منصور، عن المغيرة في الحديث (٤٤٠٤).","vol":"11","page":158},{"text":"٤٤٠٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن المغيرة، عن إبراهيم سمع علقمة قال: \"قدمت الشام فدخلت المسجد فقلت: اللهم وفق لي جليسًا صالحًا، قال: فجلست إلى رجل فإذا هو أبو الدرداء فقال: ممن أنت؟ فقلت: من أهل الكوفة، فقال: أليس فيكم صاحب الوساد (^٢) والسواد؟ -يعني عبد الله بن مسعود-، ثم قال: أليس فيكم صاحب السرّ الذي لم يكن يعلمه غيره؟ -يعني حذيفة- ثم قال: أليس فيكم الذي أجاره الله على لسان نبيه ﷺ من الشيطان؟ -يعني عمار- ثم قال: هل تدري كيف كان عبد الله يقرأ: ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾؟ فقلت: كان يقرأها: ﴿والليل إذا يغشى. والنهار إذا تجلى. والذكر والأنثى﴾ (^٣)، فقال أبو الدرداء: والله ما زال هؤلاء بي حتى كادوا يشككوني، فقال أبو الدرداء: هكذا نقرؤها، وهكذا سمعتها من رسول الله ﷺ يقرأها\" (^٤).\n_________\n(^١) هو الطيالسي صاحب المسند.\n(^٢) الوساد: أي لا ينام الليل عن القرآن، فيكون القرآن متوسدًا معه، بل هو يداوم قراءته ويحافظ عليها. النهاية ٥/ ١٨٣.\n(^٣) سورة الليل، آية: ١ - ٣.\n(^٤) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب ما يتعلق بالقراءات =\n⦗١٦٠⦘ = - ١/ ٥٦٦، ح ٢٨٣ - عن قتيبة عن جرير، عن مغيرة، به، وذكره مختصرًا. وطريق شعبة عن مغيرة من زوائد أبي عوانة على مسلم.\nزاد أبو عوانة: \"أليس فيكم صاحب الوساد والسواد -يعني عبد الله بن مسعود- إلى قوله: يعني عمارًا\". وهذه الزيادة صحيحة، وقد رواها أبو عوانة من طريق يزيد بن هارون عن شعبة به. انظر ح ٤٤٠٤ - . والإمام أحمد في مسنده ٤/ ٤٤٩ - عن عفان عنه، به.","vol":"11","page":159},{"text":"٤٤٠٣ - حدثنا الصغاني، قال: حدثنا زهير (^١)، قال: حدثنا جرير، عن مغيرة، عن إبراهيم قال: \"أتى علقمة الشام … \" وذكر الحديث (^٢).\n_________\n(^١) أبو خيثمة، ابن حرب.\n(^٢) رواه مسلم في صحيحه، عن قتيبة بن سعيد عن جرير، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":160},{"text":"٤٤٠٤ - حدثنا أبو داود الحراني (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة، عن منصور، عن مغيرة، عن إبراهيم، عن علقمة \"أنه قدم الشام فدخل مسجد دمشق فصلى فيه ركعتين ثم قال: اللهم ارزقني جليسا صالحا، فجلس إلى أبي الدرداء، فقال له أبو الدرداء: ممن أنت؟ قال: من أهل الكوفة، فقال: سمعت ابن أم عبد يقرأ ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾؟ فقال علقمة: ﴿والليل إذا يغشى … والذكر والأنثى﴾ (^٢) فقال أبو الدرداء: لقد حفظتها من\n⦗١٦١⦘ رسول الله ﷺ، فما زال بي هؤلاء حتى يشككوني، ثم قال: ألم يكن فيكم صاحب الوساد، وصاحب السر الذي لا يعلمه أحد غيره، والذي أجير من الشيطان على لسان النبي ﷺ؛ وصاحب الوساد ابن مسعود، وصاحب السر حذيفة، والذي أجير من الشيطان عمار بن ياسر\" (^٣).\n_________\n(^١) سليمان بن سيف.\n(^٢) وهي قراءة ابن مسعود.\n(^٣) رواه مسلم في صحيحه، من طريق جرير عن مغيرة، به مختصرًا. وتقدم تخريجه في الحديث رقم ٤٤٠٢.\nوإسناد أبي عوانة رجاله ثقات.\nورواه الصغاني عن مسلم عن شعبة به. انظر ٤٤٠١.\nورواه الإمام أحمد في مسنده ٤/ ٤٤٩ - عن عفان عن شعبة عن المغيرة، به، بدونه، بألفاظ متقاربة. ورواه مسلم في صحيحه، من غير طريق شعبة. انظر ٤٤٠٣.\nوالحديث فيه زيادة قوله: \"اللهم ارزقني جليسًا صالحًا، فجلس إلى أبي الدرداء\".\nوقوله: \"ألم يكن فيكم صاحب الوساد … \" إلى آخر الحديث. وهذه الألفاظ وردت بإسناد صحيح.","vol":"11","page":160},{"text":"٤٤٠٥ - حدثنا الأحمسي (^١)، قال: حدثنا محمَّد بن فضيل (^٢)، عن داود بن أبي هند، عن عامر، عن علقمة قال: \"لقيني أبو الدرداء فقال لي ممن أنت؟ فقلت: من أهل العراق، قال: من أي أهل العراق؟ قلت: من أهل الكوفة، قال: تقرأ علي قراءة ابن أم عبد، قلت: نعم، قال: اقرأ عليّ ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾، فقرأت عليه ﴿والليل إذا يغشى … والذكر\n⦗١٦٢⦘ والأنثى﴾ فضحك، وقال: كذا سمعت رسول الله ﷺ يقرؤها\" (^٣).\n_________\n(^١) محمَّد بن إسماعيل بن سمرة.\n(^٢) ابن غزوان، الضبي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٦٦، ح ٢٨٤ - من طريق إسماعيل بن إبراهيم، عن داود بن أبي هند، به، بألفاظ متقاربة.","vol":"11","page":161},{"text":"٤٤٠٦ - حدثنا الصغاني، قال: حدثنا عبد الوهاب بن عطاء (^١)، قال: حدثنا داود بن أبي هند، عن عامر، عن علقمة قال: \"قدمت الشام فلقيت أبا الدرداء، قال: من أين أنت؟ قلت: من أهل الكوفة. قال: تقرأ علي قراءة ابن مسعود؟ قلت: نعم، قال لي: اقرأ عليّ ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ قال: فقرأت عليه ﴿وَاللَّيْلِ إِذَا يَغْشَى (١) وَالنَّهَارِ إِذَا تَجَلَّى (٢) وَالذَّكَرَ وَالْأُنْثَى﴾ (^٢)، فقال أبو الدرداء: أشهد أني سمعت رسول الله ﷺ يقرؤها هكذا\" (^٣).\n_________\n(^١) هو الخفاف.\n(^٢) سورة الليل.\n(^٣) رواه مسلم في صحيحه، من طريق إسماعيل عن داود، به، نحوه. وتقدم تخريجه في الحديث السابق.\nوهذا الطريق لم يخرجه مسلم في صحيحه، وفيه تساوي رجال الإسنادين، وهو من فوائد الاستخراج.\nقال الحافظ: حديث علقمة: قدمت الشام … إلى آخره هو حديث واحد، ساقه بعض الرواة مطولًا وبعضهم مفرَّقًا فمن أفرده نظر إليه من حيث هو، ومن فرقه ذكر ما وجد. اهـ. النكت الظراف ٨/ ٢٢٩.","vol":"11","page":162},{"text":"<span data-type='title' id=toc-697>باب ذكر سورة الضحى.</span>","vol":"11","page":163},{"text":"٤٤٠٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان (^١)، عن الأسود بن قيس، عن جندب، قال: \"أبطأ جبريل ﵇ على النبي ﷺ فقال المشركون: قد وُدِّعَ مُحمدٌ، فنزلت ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾ (^٢) \" (^٣).\n_________\n(^١) هو ابن عيينة.\n(^٢) سورة الضحى، آية ١ و٢ و٣.\n(^٣) رواه مسلم في صحيحه، في الجهاد والسير، باب ما لقي النبي ﷺ من أذى المشركين والمنافقين-٣/ ١٤٢١ - ١٤٢٢ ح ١١٤ - عن إسحاق بن إبراهيم، عن سفيان، به، مثله.","vol":"11","page":163},{"text":"٤٤٠٨ - حدثنا شعيب بن عمرو (^١)، وأحمد بن شيبان (^٢)، قالا: حدثنا سفيان، عن الأسود بن قيس، قال: حدثني جندب، قال: \"كنّا مع النبي ﷺ في غار، فَنُكِبَتْ إصْبَعُهُ، فقال: هل أنت إلا أصبع دَميت وفي سبيل الله ما لقيت؟ \" (^٣).\n_________\n(^١) شعيب بن عمرو، أبو محمَّد الضُّبَعي، الدمشقي.\n(^٢) أحمد بن شيبان بن الوليد بن حبان الرملي، أبو عبد المؤمن.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٣/ ١٤٢١، ح ١١٣ - عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم، جميعًا عن ابن عيينة، به، إلى قوله: \" … إصبعُهُ\". ورواه من طريق أبي عوانة عن الأسود، به. قال: دميت إصْبَعُ رسول الله ﷺ =\n⦗١٦٤⦘ = في بعض تلك المشاهد، فقال هل أنت … فذكره.\nوالبخاري في صحيحه، في الجهاد، باب من ينكب في سبيل الله- ح ٢٨٠٢ - عن موسى بن إسماعيل، عن أبي عوانة، به، نحو لفظ مسلم.","vol":"11","page":163},{"text":"٤٤٠٩ - حدثنا عمار بن رجاء والغزي (^١) والصغاني (^٢)، قالوا: أخبرنا الفضل بن دكين، قال: حدثنا سفيان.\nح وحدثنا ابن عفان (^٣)، قال: حدثنا أبو أسامة، قال: حدثنا سفيان.\nح وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٤)، قال: حدثنا شبعة، جميعًا: عن الأسود بن قيس، قال: \"سمعت جندبًا يقول: أبطأ جبريل على النبي ﷺ فقالت امرأة: ما أرى صاحبه إلا قد قلاه. فنزلت ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢)﴾ الآية.\nهذا لفظ حديث شعبة.\nولفظ سفيان: \"اشتكى النبي ﷺ فلم يقم ليلة أو ليلتين، فأتته امرأة فقالت: يا محمَّد! ما أرى شيطانك إلا قد تركك، فأنزل الله تعالى: ﴿وَالضُّحَى﴾ بمثله (^٥).\n_________\n(^١) هو عبد الله بن محمَّد بن عمرو.\n(^٢) هو محمَّد بن إسحاق.\n(^٣) هو الحسن بن علي بن عفان.\n(^٤) رواه في مسنده ص ١٢٦، ح ١٣٥.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- (٣/ ١٤٢٢)، ح ١١٥ - من =\n⦗١٦٥⦘ = طريق محمد بن جعفر عن شعبة. ومن طريق المُلائي، عن سفيان، كلاهما عن الأسود، به، ولم يذكر لفظهما بل أحاله على رواية زهير عن الأسود به، وليس فيه قوله: \"ما أرى صاحبه إلا قد قلاه\".\nورواه البخاري في عدة مواضع من صحيحه، في التهجد- ح ١١٢٤ وح ١١٢٥ - عن أبي نعيم ومحمد بن كثير جميعًا عن سفيان، به. وفي التفسير- ح ٤٩٥٠ - من طريق زهير عن الأسود، به مثله. وح ٤٩٥١ - من طريق محمَّد بن جعفر عن شعبة به.","vol":"11","page":164},{"text":"<span data-type='title' id=toc-698>باب ذكر سورة الصف، وأن أولها سبح لله.</span>","vol":"11","page":165},{"text":"٤٤١٠ - حدثنا علي بن سهل البزاز (^١)، قال: حدثنا عفان بن مسلم، قال: حدثنا وهيب (^٢)، قال: حدثنا داود بن أبي هند، عن أبي حرب بن أبي الأسود (^٣)، عن أبيه (^٤)، قال: \"جمع أبو موسى القراء فقال: لا يدخلن علي إلا من جمع القرآن، فدخلنا زهاء ثلاثمائة رجل، فوعظنا وقال: أنتم قراء أهل البلد، وأنتم فلا يطولن عليكم الأمد (^٥) فتقسو قلوبكم كما قست قلوب أهل الكتاب. ثم قال: أنزلت\n⦗١٦٦⦘ سورةٌ كنا نشبهها ببراءة طولًا وتشديدًا فَنُسِّيناها غير أني حفظت أنه كان فيها ﴿لو كان لابن آدم واديان من مال لالتمس إليها واديًا ثالثًا. ولا على جوف ابن آدم إلا التراب﴾ وأنزلت سورة كنا نسميها المسبحات أولها: ﴿سَبَّحَ لِلَّهِ﴾ فَنُسِّيناها غير أني قد حفظت آية كان فيها ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢)﴾ (^٦)، فتكتب شهادة في أعناقكم، ثم تسألون عنها يوم القيامة\" (^٧).\n_________\n(^١) علي بن سهل بن المغيرة البزّاز البغدادي، يعرف بالعفاني، بمهملة وفاء ثقيلة، لملازمته عفان بن مسلم، ثقة. التقريب ٤٧٧٦.\n(^٢) وُهيب بن خالد بن عجلان.\n(^٣) - م د ت ص ق- أبو حرب بن أبي الأسود الديلي، البصري، ثقة. التقريب ٨١٠٠.\n(^٤) أبو الأسود الديلي، ويقال الدؤلي.\n(^٥) الأمد: الغاية. النهاية ١/ ٦٥.\n(^٦) سورة الصف، آية ٢.\n(^٧) رواه مسلم في صحيحه، في الزكاة، باب لو أن لابن آدم واديين لابتغى ثالثًا -٢/ ٧٢٦، ح ١١٩ - عن سويد بن سعيد، عن علي بن مسهر عن داود، به، بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تمييز المهمل فقد ذكر \"داود\" في مسلم مهملًا. وقد مُيز عند أبي عوانة فقال: \"داود بن أبي هند\".\n٢ - عند مسلم \"كما قست قلوب من قبلكم\" وعند أبي عوانة بين بأنهم \"أهل الكتاب\".\n٣ - زاد أبو عوانة لفظ: \"أولها: سبح الله\".","vol":"11","page":165},{"text":"<span data-type='title' id=toc-699>باب قراءة النبي ﷺ هذا الحرف (^١) من سورة \"اقتربت\".</span>\n_________\n(^١) أي لفظ ﴿مُدَّكِرٍ﴾.","vol":"11","page":167},{"text":"٤٤١١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، ح وحدثنا الصغاني، قال: حدثنا أبو الوليد.\nح وحدثنا أبو قلابة (^٢)، قال: حدثنا بشر بن عمر (^٣)، قالوا: حدثنا شعبة، عن أبي إسحاق قال: \"سمعت الأسود سمع عبد الله سمع النبي ﷺ يقرؤها\" ﴿فَهَلْ مِنْ مُدَّكِرٍ (١٥)﴾ (^٤) (^٥).\nواللفظ ليونس.\n_________\n(^١) هو الطيالسي، رواه في مسنده ص ٣٧، ح ٢٨٢.\n(^٢) عبد الملك الرقاشي.\n(^٣) الزهراني.\n(^٤) سورة القمر، آية ١٧.\n(^٥) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، في أول باب ما يتعلق بالقراءات -١/ ٥٦٥، ح ٢٨١ - من طريق محمد بن جعفر عن شعبة، به، نحوه. وقد صرح أبو إسحاق السبيعي بالسماع من الأسود عند أبي عوانة، وروايته عنه في مسلم بالعنعنة، وهو من فوائد الاستخراج.\nوالبخاري في صحيحه، في التفسير- ح ٤٨٦٩ وح ٤٨٧٠ - من طريق حفص بن عمر ويحيى جميعًا عن شعبة، به، مثله. وعبدان عن أبيه عنه - ح ٤٨٧٢ - وغندر، عنه، به -٤٨٧٣ - .","vol":"11","page":167},{"text":"٤٤١٢ - حدثنا إبراهيم بن حارث (^١) [¬*] بعسكر مكرم، حدثنا\n⦗١٦٨⦘ مسلم بن إبراهيم (^٢)، قال: حدثنا شعبة بإسناده \"أنَّ النبي ﷺ كان يقرأ هذا الحرف ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ مثقلة\" (^٣).\n_________\n(^١) لم أقف عليه.\n(^٢) هو الأزدي.\n(^٣) رواه مسلم في صحيحه، من طريق محمد بن جعفر، عن شعبة، مثله وتقدم تخريجه في الحديث السابق. زاد أبو عوانة \"مثقلة\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (حارث)، وهو خطأ، وصوابها: (حرب)، وهي على الصواب في النسخة الخطية بكوبريللو (٣/ ق ٢٦/ أ)، وطبعة دار المعرفة: (٣٩٧٢)، وهو إبراهيم بن حرب، أبو إسحاق العسقلاني العسكري، والحديث في إتحاف المهرة (١٢٤٧٢)، وقد فات الحافظ عزوه إلى أبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"11","page":167},{"text":"٤٤١٣ - حدثنا جعفر بن محمَّد الصباح (^١) [¬*]، قال: حدثنا أبو نعيم، قال: حدثنا زهير (^٢)، عن أبي إسحاق أنّه سمع رجلًا يسأل الأسود عن ﴿هل من مذكر﴾، فقال: سمعت عبد الله بن مسعود يقول: \"سمعت رسول الله ﷺ يقرأ ﴿مُدَّكِرٍ﴾ دالًا\" (^٣) (^٤).\n_________\n(^١) هكذا في الأصل، ولم أقف عليه، ولكن من شيوخ أبي عوانة الحسن بن محمَّد بن الصباح وكذا هو من تلاميذ أبي نعيم بعد الرجوع إلى التراجم.\n(^٢) ابن معاوية.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ٥٦٥، ح ٢٨٠ - عن أحمد بن عبد الله بن يونس عن زهير، به، بأطول مما هنا.\nوالبخاري في صحيحه، في التفسير- ح ٤٨٧١ - عن أبي نعيم، به، بأطول مما هنا.\n(^٤) بعد هذا الحديث سماع غير واضح.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الصباح)، وهو خطأ، وصوابها: (الصائغ)، وهي على الصواب واضحة في النسخة الخطية بكوبريللو (٣/ ق ٢٦/ أ) إلا أنها مهملة، وطبعة دار المعرفة: (٣٩٧٣)، والحديث في إتحاف المهرة (١٢٤٧٢)، وقد فات الحافظ عزوه إلى أبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"11","page":168},{"text":"<span data-type='title' id=toc-700>باب ذكر الخبر الناهي أن نسافر بالقرآن، والدليل على أنه المصاحف، وبيان العلة التي لها نهي عنه، والدليل على أن المصاحف التي فيها كتابة القرآن هو القرآن، ووجوب جمعه وتعليمه والاستغناء به.</span>","vol":"11","page":169},{"text":"٤٤١٤ - حدثنا أحمد بن شيبان (^١)، قال: حدثنا سفيان بن عيينة، عن أيوب، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: \"لا تسافروا بالقرآن إلى أرض العدو، فإنّي أخاف أن يناله العدُوُّ\" (^٢).\n_________\n(^١) هو الرملي.\n(^٢) رواه مسلم في صحيحه، في الإمارة -وفي التحفة في المغازي-، باب النهي أن يسافر بالمصحف إلى أرض الكفار -٣/ ١٤٩١، ح ٩٤ - عن ابن أبي عمر، عن سفيان، به، وأحال لفظه على رواية حماد عن أيوب، ولفظه: \"فإني لا آمن أن يناله العدو\".\nوزاد: قال أيوب: فقد ناله العدو وخاصموكم به.\nقال مسلم: وفي حديث سفيان: \"مخافة\". زاد أبو عوانة لفظ: \"إلى أرض العدو\".","vol":"11","page":169},{"text":"٤٤١٥ - حدثنا الحسن البوسي الأبناوي، والدبري (^١)، عن عبد الرزاق، عن معمر.\nح وحدثنا أبو أمية، قال: حدثنا أبو النعمان (^٢)، قال: حدثنا حماد بن زيد.\n⦗١٧٠⦘ ح وحدثنا أبو أمية، قال: حدثنا يعلى (^٣)، عن الحارث بن عمير (^٤)، كلهم عن أيوب، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"لا تسافروا بالقرآن، فإني أخاف أن يناله العدو\" (^٥).\nوقال معمر: \"مخافة أن يناله العدوُّ\".\n_________\n(^١) هو إسحاق بن إبراهيم.\n(^٢) محمَّد بن الفضل السدوسي.\n(^٣) هو ابن عبيد الطنافسي.\n(^٤) - خت ٤ - أبو عمير البصري، وثقه الجمهور، وفي أحاديثه مناكير ضَعَّفَه بسببها الأزدي، وابن حبان، وغيرهما، فلعله تغير حفظه في الآخر. التقريب ١٠٤٨.\nتابعه معمر، وحماد في نفس الحديث.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (-٣/ ٤٩١)، ح ٩٤ - عن أبي الربيع العتكي، وأبو كامل جميعًا عن حماد، به، لكنه قال: \"فإني لا آمن … \" الحديث. وزاد: \"قال أيوب: فقد ناله العدو وخاصموكم به\".\nورواه مسلم أيضًا من طريق ابن عليه والثقفي جميعًا عن ابن عمر، وفي حديثهما: \"فإني أخاف\". ومن طريق سفيان، الضحاك بن عثمان عن ابن عمر. وفي حديثهما: \"مخافة\".","vol":"11","page":169},{"text":"٤٤١٦ - حدثنا ابن جناد البغدادي (^١)، وعبد الكريم الديرعاقولي (^٢) قالا: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة، عن أيوب، عن نافع، عن ابن عمر قال: \"نهى رسول الله ﷺ أن يسافر بالقرآن إلى أرض العدو،\n⦗١٧١⦘ مخافة أن يناله العدو\" (^٣) (^٤).\n_________\n(^١) هو محمَّد بن إبراهيم بن جناد، أبو بكر المفتري.\n(^٢) عبد الكريم بن الهيثم بن زياد بن عمران، البغدادي.\nوثقه أحمد بن كامل، والخطيب البغدادي. تاريخ بغداد ١١/ ٧٨، السير ١٣/ ٣٣٥.\n(^٣) رواه مسلم في صحيحه، من طريق الضحاك بن عثمان عن نافع به، مثله، لكنه قال في أوله: \"لا تسافروا … \" وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"إلى أرض العدو\".\n(^٤) بعد هذا الحديث في الحاشية، كتب سماع طويل غير واضح.","vol":"11","page":170},{"text":"٤٤١٧ - حدثنا يونس (^١)، قال: حدثنا ابن وهب قال: أخبرني مالك (^٢).\nح وحدثنا محمَّد بن خلف التيمي (^٣) من ولد إبراهيم، قال: حدثنا خالد بن مخلد (^٤)، حدثنا مالك، عن نافع، عن ابن عمر قال: \"نهى رسول الله ﷺ أن يسافر بالقرآن إلى أرض العدو، مخافة أن يناله العدو\".\nقال ابن وهب، قال مالك: \"أراه: مخافة أن يناله العدو\" (^٥).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) الموطأ، كتاب الجهاد، باب النهي عن يسافر بالقرآن إلى أرض العدو - ح ٧ - .\n(^٣) محمَّد بن خلف بن صالح بن عبد الأعلى الكوفي.\n(^٤) القطواني.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق. انظر ح ٢١٤ - ٣/ ١٤٩٠، ح ٩٢ - عن يحيى، عن مالك، به، مثله.\nزاد أبو عوانة لفظ: \"مخافة أن يناله العدو\". وقال ابن وهب قال مالك … الخ.\nوالبخاري في صحيحه، في الجهاد، باب كراهية السفر بالمصاحف إلى أرض العدو =\n⦗١٧٢⦘ = - ح ٢٩٩٠ - عن عبد الله بن مسلمة عن مالك، به، بدون ذكر قوله. وسيأتي الكلام على قول مالك هذا في ح ٤٤٢٢.","vol":"11","page":171},{"text":"٤٤١٨ - حدثنا طاهر بن عمرو بن الربيع بن طارق (^١)، قال: حدثني أبي (^٢).\nح وحدثنا أبو أمية (^٣)، قال: حدثنا موسى بن داود (^٤)، وأحمد بن يونس (^٥).\nح وحدثنا الصغاني (^٦)، قال: حدثنا أبو النضر (^٧).\nقالوا: حدثنا الليث بن سعد، عن نافع، عن ابن عمر أنَّ النبي ﷺ: \"كان ينهى أن يسافر بالقرآن إلى أرض العدو، مخافة أن\n⦗١٧٣⦘ يناله العدو\" (^٨).\n_________\n(^١) هو: المعروف بـ: حبشي بن عمرو بن الربيع الهلالي المصري (ت: ٢٩٥). أخرج له أبو عوانة في \"صحيحه\"، والحاكم في \"المستدرك\". وقال ابن القطان الفاسي: لا تعرف له حال، وأبوه ثقة. الوهم والإيهام (٤/ ٦٦٣).\n(^٢) عمرو بن الربيع بن طارق الهلالي المصري.\nقال أبو حاتم: صدوق. وذكره ابن حبان في الثقات. الجرح والتعديل ٦/ ٢٣٣، الثقات ٨/ ٤٨٥.\n(^٣) محمَّد بن إبراهيم بن مسلم.\n(^٤) هو الضبي، أبو عبد الله الطرسوسي.\n(^٥) أحمد بن عبد الله بن يونس الكوفي.\n(^٦) محمَّد بن إسحاق.\n(^٧) هاشم بن القاسم بن مسلم الليثي البغدادي.\n(^٨) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٣/ ١٤٩١، ح ٩٣ - عن قتيبة، وابن رمح جميعًا عن الليث، به. مثله. زاد في أوله \"أَنَّهُ\".","vol":"11","page":172},{"text":"٤٤١٩ - حدثنا كيلجة (^١)، قال: حدثنا أبو غسان (^٢)، وحدثنا أبو أمية، قال: حدثنا موسى بن داود (^٣)، قالا: حدثنا زهير (^٤)، عن موسى بن عقبة، عن نافع بإسناده مثله (^٥).\n_________\n(^١) هو محمَّد بن صالح البغدادي.\n(^٢) مالك بن إسماعيل النهدي.\n(^٣) هو الضبي.\n(^٤) ابن معاوية بن حُديج، أبو خيثمة الجعفي.\n(^٥) رواه مسلم في صحيحه، من طرق عن نافع، به. وتقدم تخريجه في ح ٤٤١٥.\nوطريق موسى بن عقبة عن نافع من زوائد أبي عوانة على مسلم.","vol":"11","page":173},{"text":"٤٤٢٠ - حدثنا موسى بن سعيد الدنداني، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر \"أن النبي ﷺ نهى أن يسافر بالقرآن إلى أرض العدو مخافة أن يناله العدو\" (^٣).\n_________\n(^١) هو القطان.\n(^٢) هو العمري.\n(^٣) رواه مسلم في صحيحه، من طريق مالك عن نافع، به. وتقدم تخريجه في ح ٤٤١٧.\nوطريق عبيد الله عن نافع من زوائد أبي عوانة على مالك.","vol":"11","page":173},{"text":"٤٤٢١ - حدثني محمَّد بن إسحاق السراج (^١)، قال: حدثنا يحيى بن\n⦗١٧٤⦘ محمَّد بن السكن (^٢)، قال: حدثنا محمَّد بن جهضم (^٣)، عن إسماعيل بن جعفر (^٤)، عن عمر بن نافع، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٥).\n_________\n(^١) محمَّد بن إسحاق بن إبراهيم بن مهران، أبو العباس الثقفي مولاهم، صاحب المسند =\n⦗١٧٤⦘ = الكبير، ت ٣١٣ هـ. قال ابن أبي حاتم: صدوق ثقة. وقال الخطيب: كان من المكثرين الثقات الصادقين الأثبات. الجرح والتعديل ٧/ ١٩٦، تاريخ بغداد ١/ ٢٤٨.\n(^٢) يحيى بن محمَّد بن السكن القرشيّ البصري.\n(^٣) ابن عبد الله الثقفي.\n(^٤) الزُّرَقي، أبو إسحاق القاري.\n(^٥) رواه مسلم في صحيحه، من طرق عن نافع. وتقدم تخريجه في ح ٤٤١٧.","vol":"11","page":173},{"text":"٤٤٢٢ - حدثنا عمر بن شبَّه، قال: حدثنا عمر بن علي (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر قال: \"نهى أن يسافر بالمصاحف إلى أرض العدو\" (^٢).\n_________\n(^١) ابن عطاء بن مقدم.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٤١٧.\nوهذه الطرق الأربعة وهي ح ٤٤٢١، ٤٤١٩، ٤٤٢٠، ٤٤٢٢ من زوائد أبي عوانة على مسلم، بل وعلى الكتب الستة.\nقال السيوطي: قوله: \"مخافة أن يناله العدو\". من كلام مالك، بينه أبو مصعب، وابن وهب، وابن القاسم، عن مالك، ورواه يحيى فاقتصر على المرفوع فقط. المدرج إلى المدرج ص ٥٤ - ح ٣٥.\nوقال الحافظ: قال أبو عمر: كذا قال يحيى بن يحيى الأندلسي، ويحيى بن بكير، وأكثر الرواة عن مالك جعلوا التعليل من كلامه ولم يرفعوه. وأشار إلى أن ابن وهب تفرد بها. =\n⦗١٧٥⦘ = وليس كذلك لما قدمته من رواية ابن ماجه، وهذه الزيادة رفعها ابن إسحاق أيضًا كما تقدم، وكذلك أخرجها مسلم، والنسائي، وابن ماجه من طريق الليث عن نافع، ومسلم من طريق أيوب بلفظ -فذكر لفظه- فصح أنه مرفوع وليس بمدرج، ولعل مالكا كان يجزم به، ثم صار يشك في رفعه فجعله من تفسير نفسه. اهـ. فتح الباري ٦/ ١٣٤.\nقلت: وقد رفعها أيضًا موسى بن عقبة، وعبيد الله بن عمر، وعمر بن نافع، جميعًا عن نافع، به. وهذه الطرق عند أبي عوانة في صحيحه كما مرّ.","vol":"11","page":174},{"text":"٤٤٢٣ - ز حدثنا الحسن بن عفان (^١)، قال: حدثنا زيد بن الحُباب (^٢)، عن موسى بن عُلّي، قال: سمعت أبي (^٣) يقول: سمعت عقبة بن عامر، قال: قال رسول الله ﷺ: \"تعلموا القرآن وتغنوا به واقتنوه، فوالذي نفسي بيده لهو أشد تفصيًّا من المخاض من العقل\" (^٤).\n_________\n(^١) العامري.\n(^٢) أبو الحسين العُكلي.\n(^٣) - بخ م ٤ - علي بن رباح بن قصير اللخمي، ثقة.\nالتقريب ٤٧٦٦.\n(^٤) هذا إسناد حسن، والحديث من زوائد أبي عوانة على مسلم، والمتن صحيح لغيره.\nرواه النسائي في فضائل القرآن -ح ٥٩ - والفريابي في الفضائل - ح ١٦٣ - من طريق زيد بن الحباب، به، بنفس اللفظ.\nقال المحققان لهما: رجاله ثقات.\nورواه أحمد في مسنده ٤/ ٥٠، ٥٣، والنسائي في الفضائل ح ٦٠ - من طريق قباث بن رزين عن علي بن رباح، به، بنفس اللفظ، لكن عند النسائي: \"تعلموا كتاب الله\". =\n⦗١٧٦⦘ = ورواه أحمد أيضًا في موضع آخر من مسنده ٤/ ١٤٦.\nوالدارمي في سننه، ٢/ ٣١٦، ح ٣٣٥١ - وح ٣٣٥٢ - كلاهما من طريق موسى بن على به. \"تعلموا كتاب الله\".\nوذكره الألباني في صفة صلاة النبي ﷺ ص ١٢٥ وقال: رواه الدارمي وأحمد بسند صحيح. اهـ. وفي هذه الطرق \"في\" بدل \"من\".","vol":"11","page":175},{"text":"٤٤٢٤ - ز حدثنا أبو بكر الجعفي (^١) ابن أخي الحسين، قال: حدثنا زيد بن الحُباب، عن موسى، عن أبيه، عن عقبة بن عامر، قال: قال رسول الله ﷺ: \"تعاهدوا القرآن فلهو أشد تفصّيا من قلوب الرجال من الإبل من عقلها\" (^٢).\n_________\n(^١) هو محمَّد بن عبد الرحمن.\n(^٢) إسناده حسن.\nوهذا الحديث من زوائد أبي عوانة على الكتب الستة.","vol":"11","page":176},{"text":"٤٤٢٥ - ز حدثنا أبو بكر الجعفي، قال: حدثنا أبو أسامة، عن بريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ بنحوه (^١).\n⦗١٧٧⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) سبق أن رواه أبو عوانة بنفس السند، تحت باب ذكر الخبر الموجب لتعاهد القرآن وحفظه ح ٤٢٤٩ - وذكرت فيه أن البخاري ومسلمًا قد أخرجاه في صحيحيهما. ورواه أبو عونة، والبخاري، ومسلم من رواية ابن مسعود نحو لفظ عقبة بن عامر. انظر ح ٤٢٥١.\nملحوظة: في هامش لوحة ٢٦ - ب. كُتب: بلغ السماع من أوله … غير واضح الخط.","vol":"11","page":176},{"text":"<span data-type='title' id=toc-701>مبتدأ كتاب النكاح وما يشاكله.</span>","vol":"11","page":177},{"text":"<span data-type='title' id=toc-702>باب ذكر السُّنَّة في التزويج والترغيب فيه (^١) والدليل على أن الراغب عنه عاصٍ مخالف لما ندب إليه النبي ﷺ إذا قدر عليه</span>\n_________\n(^١) كتب بعده: والنفي اتباع النبي ﷺ عن من رغب عليه أو عنه، ثم ضُرب عليه.\nوكتب في الحاشية: بلغت قراءة … الحصى يغفر الله له.","vol":"11","page":177},{"text":"٤٤٢٦ - حدثنا أبو داود الحراني (^١)، حدثنا عارم (^٢)، حدثنا حماد، حدثنا ثابت، عن أنس.\nح وحدثنا جعفر بن محمد أبو محمَّد الصائغ، حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن أنس بن مالك \"أنَّ نفرًا من أصحاب رسول الله ﷺ سألوا أزواج النبي ﷺ عن سريرته في البيت، فقال بعضهم: لا أَتزوَّج النِّساءَ، وقال بعضهم: لا آكل اللحم، وقال بعضهم: لا أنام على فراشي، وقال بعضهم: أصوم ولا أُفطر، قال\n⦗١٧٨⦘ أبو داود (^٣): فبلغ ذلك النبي ﷺ فقام خطيبًا، وقال: فحمد الله وأثنى عليه ثم قال: أما بعد: ما بال أقوام قالوا كذا وكذا؟ لكني أصوم وأفطر، وأنام، وأصلي، وأتزوج النساء، فمن رغب عن سنتي فليس مني\" (^٤).\nاللفظ لأبي داود.\n_________\n(^١) سليمان بن سيف.\n(^٢) محمَّد بن الفضل السدوسي.\n(^٣) أبو داود الحراني.\n(^٤) رواه مسلم في صحيحه، في أول كتاب النكاح، باب استحباب النكاح لمن تاقت نفسه إليه-٢/ ١٠٢٠، ح ٥ - من طريق بهز عن حماد، به، بألفاظ متقاربة.\nوالبخاري في صحيحه، في أول النكاح، باب الترغيب في النكاح- ح ٥٠٦٣ - من طريق حميد بن حميد عن أنس، نحوه.\nفوائد الاستخراج:\n١ - أن الراوي عن حماد هنا السدوسي وصفان وهما ثقتان ثبتان. وأما عند مسلم فهو بهز وهو صدوق.\n٢ - تصريح حماد بالتحديث عن ثابت.\n٣ - تمييز المهمل \"أنس\" بذكر اسم أبيه.\n٤ - زاد أبو عوانة قوله: \"وقال بعضهم: أصوم ولا أفطر. قال أبو داود: فبلغ ذلك النبي ﷺ فقام خطيبًا\".","vol":"11","page":177},{"text":"<span data-type='title' id=toc-703>باب ذكر الخبر الموجب تزويج النساء لمن قدر على ذلك، والصوم لمن عجز عنه، وأنه له وجاء، والدليل على إيجاب النكاح فرضًا على القادر والمحتاج إليه، وإباحة تركه للعاجز عنه، وعلى أن النكاح تحصين لدين الناكح.</span>","vol":"11","page":179},{"text":"٤٤٢٧ - حدثنا الحسن بن علي العامري، قال: حدثنا عبد الله بن نمير، عن الأعمش، عن عُمارة بن عُمَيْر، عن عبد الرحمن بن يزيد (^١)، قال: دخلنا على عبد الله وعنده علقمة، والأسود، فحدث بحديث لا أراه حدث به إلا من أجلي، كنت من أحدث القوم سنًّا، فقال عبد الله: \"كنا مع رسول الله ﷺ شبابًا لا نجد شيئًا، فقال رسول الله ﷺ: يا معشر الشباب من استطاع منكم الباءة فليتزوج، فإنه أغض للبصر وَأحصَن للفرج، ومن لم يستطع فعليه بالصوم فإنه له وجاء\" (^٢).\n_________\n(^١) ابن قيس النخعي.\n(^٢) رواه مسلم في صحيحه، في النكاح، باب استحباب النكاح لمن تاقت نفسه إليه ووجد مؤنة-٢/ ١٠٢٠، ح ٤ - من طريق وكيع عن الأعمش، به. دخلنا عليه وأنا أحدث القوم سنًّا، بمثل حديثهم.\nوزاد أبو عوانة: \"فقال عبد الله: كنا مع رسول الله ﷺ شبابًا لا نجد شيئًا\"، وهو من فوائد الاستخراج.","vol":"11","page":179},{"text":"٤٤٢٨ - حدثنا الصغاني، قال: حدثنا يعلى (^١)، قال:\n⦗١٨٠⦘ أخبرنا الأعمش، عن عُمارة، عن عبد الرحمن بن يزيد، قال: قال عبد الله \"كنا مع رسول الله ﷺ شبابًا … \" فذكر مثله (^٢).\n_________\n(^١) ابن عبيد الطنافسي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":179},{"text":"٤٤٢٩ - حدثنا محمَّد بن أحمد بن الجنيد، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة.\nح وحدثنا ابن شاذان (^١)، قال: حدثنا معلَّى (^٢)، قال: حدثنا جرير، كلاهما عن الأعمش، عن عُمارة بن عُمير، عن عبد الرحمن بن يزيد، قال: قال: دخلت مع علقمة والأسود على عبد الله بن مسعود وأنا يومئذ شاب، فقال: \"كنا مع رسول الله ﷺ شبابًا لا نجد شيئًا، فقال: يا معشر الشباب من استطاع منكم الباءة … \" فذكر مثله.\nزاد جرير: قال: فلم ألبَث حتى تزوجت (^٣).\n_________\n(^١) محمَّد بن شاذان، أبو بكر الجوهري.\n(^٢) معلى بن منصور الرازي، أبو يعلى.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠١٩ ح ٤ - من طريق معاوية عن الأعمش، به، نحوه.\nوأحال المرفوع على حديث أبي معاوية، وذكر الزيادة التي زادها جرير.\nوزاد أبو عوانة: \"كنا مع رسول الله ﷺ شبابًا لا نجد شيئًا\".","vol":"11","page":180},{"text":"٤٤٣٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد الله بن مسعود قال: قال\n⦗١٨١⦘ رسول الله ﷺ: \"يا معشر الشباب، من استطاع منكم الباءة فليتزوج، فإن فيه غضًّا للبصر وإحصانًا للفرج، ومن لا! فعليه بالصيام، فإنه له وجاء\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-١/ ١٠١٩ ح ١ - من طريق أبي معاوية، عن الأعمش، به. وزاد في أوله: \"كنت أمشي مع عبد الله بمنى فلقيه عثمان، فقام معه يحدثه … \" وذكر نحوه.","vol":"11","page":180},{"text":"٤٤٣١ - حدثنا حمدان بن الجنيد (^١)، قال: حدثنا أبو أحمد الزبيري (^٢)، قال: حدثنا سفيان (^٣)، عن الأعمش، عن إبراهيم، عن علقمة، قال: كنت أمشي مع عبد الله فلقيه عثمان. فقال: يا أبا عبد الرحمن هل لك في بكر تذكرك؟ قال: إنْ قلت ذاك، لقد قال لنا رسول الله ﷺ: \"يا معشر الشباب، عليكم بالباءة، فإنه أغض للطرف وأحصن للفرج، فمن لم يستطع فعليه بالصوم، فإنه له وجاء\" (^٤).\n_________\n(^١) هو محمَّد بن أحمد بن الجنيد.\n(^٢) - ع- محمَّد بن عبد الله بن الزبير الأسدي.\n(^٣) هو الثوري.\n(^٤) أخرجه مسلم في صحيحه، من طريق أبي معاوية عن الأعمش، به. نحوه. والمرفوع مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":181},{"text":"٤٤٣٢ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى (^١)، قال: حدثنا شيبان (^٢)، عن الأعمش، بإسناده مثله (^٣).\n_________\n(^١) العبسي الكوفي.\n(^٢) ابن عبد الرحمن النحوي.\n(^٣) رواه مسلم في صحيحه، من طريق أبي معاوية، عن الأعمش به. وتقدم تخريجه في ح ٤٤٣٠. =\n⦗١٨٢⦘ = وطريق شيبان - وسفيان، ح ٤٤٣١ - كلاهما عن الأعمش من زوائد أبي عوانة على مسلم.","vol":"11","page":181},{"text":"٤٤٣٣ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن إبراهيم، عن علقمة، قال: \"كنت أمشي مع عبد الله بمنى، فلقيه عثمان، فقام معه يكلمه فقال له عثمان: ألا تزوج … \" فذكر مثله (^٢).\nح وحدثنا ابن شاذان، حدثنا معلى، حدثنا أبو معاوية، عن الأعمش، عن عُمارة، عن عبد الرحمن بن يزيد، عن عبد الله، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) هو الطائيّ.\n(^٢) رواه مسلم في صحيحه، في أول كتاب النكاح-٢/ ١٠١٨، ح ١ - عن يحيى بن يحيى وابن أبي شيبة، وابن العلاء الهمداني، جميعًا عن أبي معاوية، به، وذكر لفظه بتمامه.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠١٩، ح ٣ - عن أبي بكر بن أبي شيبة وأبي غريب، قالا: حدثنا أبو معاوية، به. ولم يذكر إلا اللفظ المرفوع.","vol":"11","page":182},{"text":"<span data-type='title' id=toc-704>باب بيان حظر التبتل: وهو ترك النكاح، والدليل على الحض للتزويج.</span>","vol":"11","page":183},{"text":"٤٤٣٤ - حدثنا أبو داود الحراني، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا أبي.\nح وحدثنا ابن الجنيد، حدثنا سليمان بن داود (^١).\nح وحدثنا الصغاني، حدثنا الحسن بن موسى (^٢).\nقالوا: حدثنا إبراهيم بن سعد، عن ابن شهاب، عن سعيد بن المسيِّب أنه سمع سعد بن أبي وقاص يقول: \"لقد رد رسول الله ﷺ على عثمان بن مظعون التُّبَتلَ (^٣)، ولو أَذِنَ لَهُ فيه لاخْتصينا\" (^٤).\n_________\n(^١) أبو أيوب البغدادي، الهاشمي.\n(^٢) البغدادي، الأشيب.\n(^٣) التبتل: الانقطاع عن النساء وترك النكاح. النهاية ١/ ٩٤.\n(^٤) رواه مسلم في صحيحه، في النكاح، باب استحباب النكاح لمن تاقت نفسه-٢/ ١٠٢٠، ح ٧ - عن محمَّد بن جعفر بن زياد، عن إبراهيم بن سعد، به، بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تمييز اسم الصحابي \"سعد\" بذكر اسم أبيه.\n٢ - في مسلم \"رُدَّ على عثمان\" وعند أبي عوانة: \"رد رسول الله ﷺ على عثمان\".\nورواه البخاري في صحيحه، في النكاح، باب ما يكره من التبتل والخصاء - ح ٥٠٧٣ - عن أحمد بن يونس عن إبراهيم، به، مثل لفظ أبي عوانة.","vol":"11","page":183},{"text":"٤٤٣٥ - حدثنا الصغاني وأبو أمية وموسى بن سعيد (^١)، قالوا: حدثنا أبو اليمان (^٢)، أخبرنا شعيب، عن الزهريّ، قال: أخبرني سعيد بن المسيب أنه سمع سعد بن أبي وقاص يقول: \"لقد رد ذلك النبي ﷺ على عثمان، ولو أجاز له التبتل لاختصينا\" (^٣).\n_________\n(^١) هو الدنداني.\n(^٢) الحكم بن نافع.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٠، ح ٦ - من طريق ابن المبارك عن معمر، عن الزهريّ، به، نحوه.\nوالبخاري في صحيحه، في النكاح، باب ما يكره من التبتل والخصاء- ح ٥٠٧٤ - عن أبي اليمان، به، مثله.\nوعند أبي عوانة صرح الزهريّ بالأخبار عن سعيد، وكذا صرح سعيد بالسماع من سعد، وعند مسلم روايتهما بالعنعنة، وهما من فوائد الاستخراج.","vol":"11","page":184},{"text":"٤٤٣٦ - حدثنا محمَّد بن مهل (^١) وأبو سلة [¬*] الفقيه (^٢) ومحمد بن إسحاق بن الصباح الصنعانيون (^٣).\nقالوا: حدثنا عبد الرزاق، عن معمر، عن الزهريّ، عن سعيد بن\n⦗١٨٥⦘ المسيب أنه سمع سعد بن أبي وقاص قال: \"لقد نهى رسول الله ﷺ عثمان بن مظعون عن التبتل ولو أحله لنا لاختصينا\" (^٤).\n_________\n(^١) محمَّد بن عبد الله بن مهل.\n(^٢) هو: مسلم بن محمَّد بن عوجر [¬*] الصنعاني. جاء ذكره في الحديث (٤٧١٢). ذكره أبو أحمد الحاكم في الكنى (ق ١٩٠/ ب)، والمزي في تهذيب الكمال (١٨/ ٣٣٦)، ولم يذكرا فيه جرحًا ولا تعديلا.\n(^٣) لم أقف على ابن الصباح.\n(^٤) رواه مسلم في صحيحه، من طريق ابن المبارك عن معمر، به، نحوه. وتقدم تخريجه في الحديث السابق.\nوعند أبي عوانة صرح سعيد بالسماع من سعد، وروايته في مسلم العنعنة. وقد تساوى رجال الإسنادين، وهما من فوائد الاستخراج.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سلة)، وهو خطأ، ولعله خطأ طباعي، وصوابه: (سلمة)؛ لأنهم ترجموه على الصواب؛ إلا أنهم أخطأوا في اسم الجد كما في الهامش، وصوابه: (عوجز)، وهي على الصواب في طبعة دار المعرفة: (٣٩٩٧)، والحديث في إتحاف المهرة (٥١٠١)، وقد فات الحافظ عزوه إلى أبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"11","page":184},{"text":"٤٤٣٧ - حدثنا يوسف بن مسَّلم (^١)، قال: حدثنا حجاج بن محمَّد (^٢)، قال: حدثني الليث، عن عقيل، عن ابن شهاب، قال: أخبرني سعيد بن المسيب أنه سمع سعد بن أبي وقاص قال: \"أراد عثمان بن مظعون أن يتبتل، فنهاه رسول الله ﷺ، ولو أجاز له لاختصينا\" (^٣).\n_________\n(^١) يوسف بن سعيد المصيصي.\n(^٢) المصيصي الأعور.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢١، ح ٨ - عن محمَّد بن رافع، عن حُجين بن المثنى، عن الليث، به، مثله.","vol":"11","page":185},{"text":"٤٤٣٨ - حدثنا ابن بسام الطرسوسي (^١)، حدثنا أحمد بن شبيب (^٢)، حدثنا أبي (^٣)، عن يونس (^٤)،\n⦗١٨٦⦘ ح وحدثنا أبو بكر الكزبراني (^٥)، حدثنا وهب بن جرير، حدثنا أبي (^٦)، قال: سمعت النعمان (^٧) يحدث عن الزهريّ بمثله (^٨).\n_________\n(^١) هو الدنداني، موسى بن سعيد.\n(^٢) الحبطي البصري.\n(^٣) شبيب بن سعيد التميميّ.\n(^٤) ابن يزيد الأيلي.\n(^٥) هو: أحمد بن عبد الرحمن بن الفضل -أو المفضل- الحراني.\n(^٦) جرير بن حازم الأزدي.\n(^٧) النعمان بن راشد الجزري.\n(^٨) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق يونس بن يزيد، والنعمان بن راشد من زوائد أبي عوانة على مسلم.","vol":"11","page":185},{"text":"٤٤٣٩ - ز ح وحدثنا إسحاق بن سيار (^١)، وأبو أمية قالا: حدثنا محمَّد بن عبد الله الأنصاري (^٢)، حدثنا أشعث (^٣)، عن الحسن (^٤)، عن سعد بن هشام (^٥)، عن عائشة \"أنَّ رسول الله ﷺ نهى عن التبتل\" (^٦).\n⦗١٨٧⦘ ورواه أبو يحيى صاعقة (^٧)، عن الأنصاري فقال: عن هشام (^٨)، عن الحسن (^٩).\n_________\n(^١) إسحاق بن سَيَّار بن محمَّد، أبو يعقوب النصيبي.\n(^٢) محمَّد بن عبد الله بن المثنى.\n(^٣) أشعث بن عبد الملك الحُمْراني، بضم المهملة، بصري، فقيه.\n(^٤) الحسن بن أبي الحسن البصري.\n(^٥) ابن عامر الأنصاري.\n(^٦) الإسناد: شيخ أبي عوانة ثقة، ومن فوقه من رجال الصحيحين.\nرواه الإِمام أحمد في مسنده-٦/ ١٢٥، ١٥٧، ٢٥٢، ٢٥٣ - من طريق خالد بن الحارث وحماد بن مسعدة، ويحيى بن سعيد كلهم عن أشعث، به، مثله.\nوالنسائي في سننه، في النكاح، باب النهي عن التبتل ٦/ ٥٨ - من طريق خالد، عنه، به. مثله.\nومن طريق معاذ بن هشام، عن أبيه، عن قتادة، عن الحسن، عن سمرة بن جندب.\nمثله. قال أبو عبد الرحمن: قتادة أثبت وأحفظ من أشعث، وحديث أشعث أشبه =\n⦗١٨٧⦘ = بالصواب، والله تعالى أعلم. اهـ.\nورواه الترمذي في سننه-٣/ ٣٨٤، ١٠٨٢ - من طريق معاذ بن هشام، به. وقال: حسن غريب. وذكر حديث أشعث عن الحسن. ثم قال: ويقال: كلا الحديثين صحيح. اهـ كلام الترمذي.\nوهذا الحديث من زوائد أبي عوانة على مسلم.\n(^٧) محمَّد بن عبد الرحيم، البغدادي البزاز، ثقة حافظ، ت ٢٥٥ هـ. التقريب ٦١٣١.\n(^٨) - ع- هشام بن حسان الأزدي، القردوسي، ثقة من أثبت الناس في ابن سيرين وفي روايته عن الحسن وعطاء مقال؛ لأنه قيل: كان يرسل عنهما. التقريب ٧٣٣٩. وهو مدلس من ط / ٤ /، وقد عنعن.\n(^٩) لم أقف على تخريج هذا الطريق المعلق.","vol":"11","page":186},{"text":"٤٤٤٠ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن قتادة، عن زراة بن أوفى \"أنّ سعد بن هشام كان جارًا له فأخبره أنّه طلق امرأته، ثم ارتحل إلى المدينة ليبيع عقارًا له بها ومالًا فيجعله في السلاح والكُراع (^١) ثم يجاهد الروم حتى يموت، فلقيه رهط من قومه فنهوه عن ذلك وأخبروه أنّ رهطًا منهم ستة أرادوا ذلك على عهد رسول الله ﷺ فنهاهم عن ذلك، وقال لهم: أليس لكم فيَّ أسوة حسنة؟ فلما حدثوه\n⦗١٨٨⦘ بذلك راجع امرأته. وذكر الحديث (^٢).\n_________\n(^١) الكُراع: اسم لجميع الخيل. النهاية ٤/ ١٦٥.\n(^٢) رواه مسلم في صحيحه، في صلاة المسافرين وقصرها، باب جامع صلاة الليل، ومن نام عنه أو مرض -١/ ٥١٤، ح ١٣٩ - عن إسحاق بن إبراهيم ومحمد بن رافع، كلاهما عن عبد الرزاق، به.\nوذكره إلى قوله \" … طلق امرأته\". وأحال الباقي على رواية سعيد عن قتادة المذكورة في أول الباب. وهو بنحو رواية معمر عن قتادة.","vol":"11","page":187},{"text":"<span data-type='title' id=toc-705>باب النهي عن الاختصاء (^١) وإن خاف الرجل على نفسه وعجز التزويج، وخاف العَيْلة (^٢) والعجز عن النفقة على زوجته، والدليل على الحض على التزويج، وأن الكراهية في الاختصاء لم تتقدم عليه.</span>\n_________\n(^١) الاختصاء، من خصيت فعل مشتق من الخُصْى، وهو إيقاع به. خصيته: نزعت خُصْيَيْه. معجم مقاييس اللغة ٢/ ١٨٨.\n(^٢) العيلة: الفقر. النهاية ٣/ ٣٣٠.","vol":"11","page":189},{"text":"٤٤٤١ - حدثنا سليمان بن سيف الحراني، وعباس الدوري قالا: حدثنا محمَّد بن عبيد (^١)، قال: حدثنا إسماعيل (^٢)، عن قيس (^٣)، عن عبد الله، قال: \"كنا نغزو مع رسول الله ﷺ وليس لنا نساء، فقلنا: يا رسول الله، ألا نستخصي؟ فنهانا عن ذلك\" (^٤).\n_________\n(^١) الطنافسي.\n(^٢) ابن أبي خالد.\n(^٣) ابن أبي حازم.\n(^٤) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة، وبيان أنه أبيح ثم نسخ ثم أبيح ثم نسخ-٢/ ١٠٢٢، ح ١١ - من طريق جرير عن إسماعيل، به، ولم يذكر لفظه، بل أحاله على رواية ابن نمير وكيع، وابن بشر عن إسماعيل.\nوالبخاري في صحيحه، في النكاح، باب تزويج المعسر الذي معه القرآن - ح ٥٠٧١ - من طريق يحيى، عن إسماعيل، به، مثل لفظ أبي عوانة، بتمامه. ورواه أيضًا في باب ما يكره من التبتل والخصاء- ح ٥٠٧ - من =\n⦗١٩٠⦘ = طريق جرير عن إسماعيل، به.","vol":"11","page":189},{"text":"٤٤٤٢ - حدثنا أبو البختري (^١)، قال: حدثنا أبو أسامة (^٢)، قال: حدثنا إسماعيل، عن قيس، عن عبد الله قال: \"قلنا يا رسول الله، ألا نستخصي؟ قال: فنهانا عن ذلك\" (^٣).\n_________\n(^١) عبد الله بن محمَّد بن شاكر.\n(^٢) حماد بن أسامة.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٢، ح ١٢ - من طريق وكيع عن إسماعيل، به. زاد في أوله: كنا ونحن شباب.","vol":"11","page":190},{"text":"٤٤٤٣ - حدثنا ابن الجنيد (^١)، قال: حدثنا الوليد بن القاسم (^٢)، قال: حدثنا إسماعيل عن قيس، عن عبد الله بن مسعود قال: \"كنا نغزو مع رسول الله ﷺ وليس لنا نساء، فقلنا له: ألا نستخصي يا رسول الله؟ فنهانا عن ذلك، ثم قرأ هذه الآية ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (٨٧)﴾ (^٣) \" (^٤).\n_________\n(^١) محمَّد بن أحمد.\n(^٢) الهمداني، الكوفي.\n(^٣) سورة المائدة، آية ٨٧.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٢، ح ١١ - من طريق ابن نمير ووكيع، وابن بشر عن إسماعيل، به، مثله. وفيه: ثم قرأ عبد الله فذكره. وقد مُيز الصحابي عند أبي عونة بذكر اسم أبيه \"ابن مسعود\"، وهو من فوائد الاستخراج.","vol":"11","page":190},{"text":"٤٤٤٤ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان، عن إسماعيل، بإسناده: قال: \"كنّا نغزو مع رسول الله ﷺ وليس معنا نساء، فقلنا: ألا نختصي؟ فنهينا عن ذلك، ثم قرأ عبد الله ﴿وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (٨٧)﴾ (^٣) \" (^٤).\n_________\n(^١) عبد الله بن محمَّد بن عمرو.\n(^٢) محمد بن يوسف.\n(^٣) سروة المائدة، آية ٨٧.\n(^٤) رواه مسلم في صحيحه، بمثله وتقدم تخريجه في الحديث السابق.","vol":"11","page":191},{"text":"٤٤٤٥ - ز حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: حدثني يونس بن يزيد (^٢)، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة قال: \"أتيت رسول الله ﷺ فقلت: يا رسول الله إني رجل شاب، وأنا أخاف على نفسي العَنَت، ولا أجد ما أتزوجُ به، ائذن لي أختصي، فسكت عني، ثم قلت مثل ذلك، فقال رسول الله ﷺ: يا أبا هريرة، قد جف القلم بما أنت لاقٍ، فاخْتَصِ على ذلك أو ذَرْ\" (^٣).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) الأيلي.\n(^٣) رجاله ثقات. وهذا الحديث من زوائد أبي عوانة على مسلم. =\n⦗١٩٢⦘ = ورواه البخاري في صحيحه، في النكاح، باب ما يكره من التبتل- ح ٥٠٧٦ - قال: وقال أصبغ أخبرني ابن وهب، به، مثله. ليس فيه \"ائذن لي أختصي\". قال الحافظ: … كلام أبي نعيم في المستخرج يشعر بأنه قال فيه: حدثنا، وقد وصله جعفر الفريابي في كتاب القدر، والجوزقي في \"الجمع بين الصحيحين\"، والإسماعيلي من طرق عن أصبغ. وأخرجه أبو نعيم من طريق حرملة عن ابن وهب … اهـ. مختصرا فتح الباري ٩/ ١١٩. وفاته ذكر طريق أبي عوانة.","vol":"11","page":191},{"text":"<span data-type='title' id=toc-706>باب ذكر حَض النبي ﷺ على تزويج ذات الدين، وترك إيثار ذات المال والنسب والجمال على ذات الدين.</span>","vol":"11","page":193},{"text":"٤٤٤٦ - أخبرنا عبد الرحمن بن بشر بن الحكم (^١)، قال: حدثنا يحيى بن سعيد القطان، عن عبيد الله بن عمر، عن سعيد المقبري، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"لا تنكح المرأة إلا لأربع\" (^٢).\n_________\n(^١) العبدي، النيسابوري.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب استحباب نكاح ذات الدين-٢/ ١٠٨٦، ح ٥٣ - عن زهير بن حرب ومحمد بن المثنى وعبيد الله، قالوا: حدثنا يحيى بن سعيد، به، بلفظ: \"تنكح المرأة لأربع: … \" فذكره مثل لفظ مسدد الآتي.\nفوائد الاستخراج:\n١ - تمييز يحيى بن سعيد، عند أبي عوانة بذكر نسبه \"القطان\".\n٢ - تمييز المهمل عبيد الله بذكر اسم أبيه \"عمر\".\n٣ - تمييز الراوي سعيد بذكر نسبه \"المقبري\".\n٤ - تساوي رجال الإسنادين، وهذا \"مساواة\".","vol":"11","page":193},{"text":"٤٤٤٧ - وحدثنا محمَّد بن يحيى (^١)، قال: حدثنا علي بن عبد الله (^٢)، ح وحدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد قال: حدثني عبيد الله بن عمر، قال: حدثنا سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"تنكح\n⦗١٩٤⦘ المرأة لأربع: لمالها ولحسبها، ولجمالها، ولدينها، فاظفر بذات الدين تَرِبتْ (^٣) يَدَاكَ\" (^٤).\n_________\n(^١) الذهلي.\n(^٢) المعروف بابن المديني.\n(^٣) تربت يداك: ترب الرجل، إذا افتقر، أي لصق بالتراب. وهذه كلمة جارية على ألسنة العرب لا يريدون بها الدعاء على المخاطب. النهاية ١/ ١٨٤.\n(^٤) رواه مسلم في صحيحه، بمثله وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في كتاب النكاح، باب الأكفاء في الدين -ح ٥٠٩٠ - عن مسدد، به.","vol":"11","page":193},{"text":"٤٤٤٨ - حدثنا علي بن حرب الموصلي (^١)، قال: حدثنا محمَّد بن فضيل (^٢)، قال: أخبرنا عبد الملك بن أبي سليمان، عن عطاء، عن جابر بن عبد الله قال: \"تزوجت امرأة فبلغ ذلك النبي ﷺ فقال: يا جابر، بكرًا تزوجت أم ثيّب؟ قلت: ثيّب، قال: أفلا بكرًا تلاعبها وتلاعبك، قلت: كُن لي أخوات فخشيت أن تَدخل بيني وبينهن، قال: أفلا (^٣) إذًا؛ إن المرأة تنكح على دينها، ومالها، وجمالها، فعليك بذات الدين تربت يداك\" (^٤).\n_________\n(^١) الطائي.\n(^٢) ابن غزوان.\n(^٣) هكذا في الأصل، وفي مسلم: فذاك.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨٧، ح ٥٤ - من طريق عبد الله بن نمير، حدثنا عبد الملك بن أبي سليمان، به. بألفاظ متقاربة. وفيه: \"فلقيت\" بدل \"فبلغ ذلك\". =\n⦗١٩٥⦘ = زاد أبو عوانة: \"وتلاعبك\".","vol":"11","page":194},{"text":"٤٤٤٩ - حدثنا عيسى بن أحمد العسقلاني، قال: حدثنا يزيد بن هارون، قال: أخبرنا عبد الملك بن أبي سليمان، عن عطاء، عن جابر بن عبد الله، قال: \"تزوجت على عهد رسول الله ﷺ. فلقيت رسول الله ﷺ فقال لي: تزوجت؟ قلت: نعم، قال: بكرًا أم ثيّب؟ قلت: بل ثيّب، قال: فهلا بكرًا تلاعبها وتلاعبك، قال: قلت: يا رسول الله، إن لي أخوات، فخشيت إن تزوجت بكرًا أن تدخل بيني وبينهن، فكانت الثيب أعلم بهن، قال: فذاك إذًا. ثم قال: إن المرأة تنكح على دينها ومالها وجمالها، فعليك بذات الدين تربت يداك\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق عبد الله بن نمير عن عبد الملك بن أبي سليمان، به، بألفاظ متقاربة. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة لفظ: \"فكانت الثيب أعلم بهن\".","vol":"11","page":195},{"text":"<span data-type='title' id=toc-707>باب ذكر حَضِّ النبي ﷺ صلى تزويج الأبكار الودود الولود، وعلى ابتغاء النسل فيكاثر بهن الأمم.</span>","vol":"11","page":196},{"text":"٤٤٥٠ - حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١) في سنة اثنتين وتسعين، قال سمعته من عمرو (^٢) منذ ثمانية وستين سنة سمع جابر بن عبد الله يقول: قال رسول الله ﷺ: \"يا جابر، هل تزوجت؟ قلت: نعم يا رسول الله، قال: بكرًا أم ثيّب؟ قلت: لا بل ثيّب، قال: فهلا جادبة تلاعبك وتلاعبها، قلت: يا رسول الله، إن أبي قتل يوم أحد وترك تسع بنات، وكن لي تسع أخوات، فلم أحب أن أجمع إليهن جارية خرقاء مثلهن، ولكن امرأة تمشطهن وتقوم عليهن، قال: أصبت\" (^٣).\n⦗١٩٧⦘ ذكر بشر بن مطر الواسطي (^٤)، عن سفيان، عن عمرو بن دينار، عن جابر مثله (^٥).\n_________\n(^١) ابن عيينة. قال الحاكم: وأصح أسانيد المكيين: سفيان بن عيينة عن عمرو بن دينار عن جابر. علوم الحديث ص ٥٥.\n(^٢) ابن دينار.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب استحباب نكاح البكر-٢/ ١٠٨٨، ح ٥٦ - عن قتيبة بن سعيد، حدثنا سفيان، به، قال: قال لي رسول الله ﷺ: هل نكحت يا جابر؟ وساق الحديث إلى قوله: امرأة تقوم عليهن وتمشطهن، قال: أصبت، ولم يذكر ما بعده. اهـ.\nقلت: وقوله: وساق الحديث، أي يقصد نحو رواية حماد عن عمرو بن دينار.\nورواه البخاري في صحيحه، في المغازي-١٨ - باب ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ =\n⦗١٩٧⦘ = تَفْشَلَا وَاللَّهُ وليُّهما﴾ الآية- ح ٤٠٥٢ - عن قتيبة، عنه، به، مثل لفظ أبي عوانة.\nفوائد الاستخراج:\n١ - تصريح سفيان بالسماع من عمرو عند أبي عوانة، وروايته عنه في مسلم بالعنعنة.\n٢ - تصريح عمرو بالسماع من جابر ﵁ عند أبي عوانة، وروايته عنه في مسلم بالعنعنة.\n٣ - بيان أن سماع سفيان من عمرو كان سنة ٩٢ هـ. وأن سماع سفيان من عمرو كان منذ ٦٨ سنة؛ يعني: سنة ١٤٢ هـ.\n(^٤) بشر بن مطر بن ثابت الواسطي، أبو أحمد الدقاق، ت ٢٦٢ هـ. قال أبو حاتم وابنه: صدوق. وقال الدارقطني: ثقة. الجرح والتعديل ٢/ ٣٦٨، تاريخ بغداد ٧/ ٨٥.\n(^٥) هذا الطريق معلق، ولم أقف على من خرجه، وسبق أن رواه موصولًا.","vol":"11","page":196},{"text":"٤٤٥١ - حدثنا الصاغاني، قال: حدثنا محمَّد بن سابق (^١)، قال: حدثنا ورقاء (^٢)، عن عمرو بن دينار أنه سمع جابرًا … فذكر الحديث نحوه (^٣).\nوقال: \"كرهت أن أتزوج جارية\".\n_________\n(^١) التميمي، الكوفي.\n(^٢) ورقاء بن عمر اليشكري، أبو بشر الكوفي.\n(^٣) رواه مسلم في صحيحه، من طريق قتيبة عن سفيان، -وتقدم تخريجه في ح ٤٤٥٠ - وطريق ورقاء عن عمرو من زوائد أبي عوانة على مسلم.","vol":"11","page":197},{"text":"٤٤٥٢ - حدثنا علي بن عثمان (^١)، قال: حدثنا بكر بن خلف (^٢)، قال: حدثنا عبد الوهاب (^٣) -يعني ابن عبد المجيد-، قال: حدثنا عبيد الله بن عمر، عن وهب بن كيسان عن جابر بن عبد الله قال: \"قال لي رسول الله ﷺ: أتزوجت؟ فقلت: نعم، فقال: أبكرًا أم ثيب؟ فقلت: بل ثيب، قال: فهلا جارية تلاعبها وتلاعبك؟ قلت: إن لي أخوات، أحببت أن أتزوج امرأة تجمعهن وتمشطهن وتقوم عليهن\" (^٤).\n_________\n(^١) علي بن عثمان بن محمَّد بن سعيد النفيلي البصري.\n(^٢) أبو بشر البصري.\n(^٣) في الأصل: عبد الوهاب يعني ابن الحميد. والصواب ما أثبته بعد الرجوع إلى ترجمة شيخه وتلميذه، ومراجعة صحيح مسلم.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨٩، ح ٥٧ - عن محمَّد بن المثنى، حدثنا عبد الوهاب (يعني ابن عبد المجيد الثقفي)، به، مثله، ولكن ضمن حديث طويل، وفيه قصة بيع جابر الجمل للرسول ﷺ.\nوالبخاري في صحيحه، في البيوع، باب شراء الدواب والحمير- ح ٢٠٩٧ - عن محمَّد بن بشار عن عبد الوهاب، به. مثل لفظ مسلم بتمامه.","vol":"11","page":198},{"text":"٤٤٥٣ - حدثنا مسعدة بن سعد بن مسعدة (^١) بمكة قال: حدثنا\n⦗١٩٩⦘ سعيد بن منصور (^٢)، قال: حدثنا هُشيم (^٣)، قال: حدثنا سيار، عن الشعبي، عن جابر قال: \"قال لي النبي ﷺ: بكرًا تزوجت أم ثيب؟ قلت: بل ثيب، قال: فهلا جارية تلاعبها وتلاعبك\" (^٤).\n_________\n(^١) أبو الحسن وأبو القاسم العطار المكي، أكثر عنه الطبراني في معاجمه، وروى عنه العقيلي وأبو القاسم البغوي وغيرهم، وصحح له الضياء في \"المختارة\"، وحسن له العراقي، وذكره الذهبي في تاريخ الإِسلام، وقال: توفي سنة ٢٨١ هـ، وهو أحد رواة كتاب \"السنن\" لسعيد بن منصور. انظر: فهرسة ابن خير الإشبيلي (ص ١٣٥ - =\n⦗١٩٩⦘ = ١٣٦)، تاريخ الإِسلام للذهبي (٦/ ٨٣٦/ ٥٣٤)، العقد الثمين (٧/ ١٧٩)، إرشاد القاصي والداني (ص ٦٤٥، رقم ١٠٦٠).\n(^٢) انظر سننه ١/ ١٤٣، باب ما جاء في نكاح الأبكار- ح ٥٥١ - بأطول مما هنا.\n(^٣) ابن بشير، السلمي الواسطي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨٨، ح ٥٧ - عن يحيى بن يحيى، أخبرنا هشيم، به، مثله، ضمن حديث وقد صرح هُشيم عند أبي عوانة بالتحديث، وروايته في مسلم بالعنعنة، وهو من فوائد الاستخراج.","vol":"11","page":198},{"text":"٤٤٥٤ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج بن محمَّد (^٢)،\nح وحدثنا حمدان بن الجنيد (^٣)، والحميري (^٤)، قالا: حدثنا مكي (^٥)، كلاهما عن ابن جريج، قال: أخبرني عطاء (^٦) وغيره (^٧)\n⦗٢٠٠⦘يزيد (^٨) بعضهم على بعض في هذا الحديث لم يَبْلُغه كلُّه عن رجل واحد منهم- عن جابر بن عبد الله قال: \"كنا مع رسول الله ﷺ في سفر، وكنت على جمل ثفال (^٩) إنما هو في آخر القوم، فمر نبي الله ﷺ فقال: من هذا؟ فقلت: جابر بن عبد الله، فقال: ما لك؟ فقلت: إني على جمل ثفال، فقال: أمعك قضيب؟ قلت: نعم يا رسول الله، قال: تعطنيه؟ فأعطيته، فضربه ونخسه (^١٠)، وزجره (^١١)، فإن بذلك المكان في أول القوم، فقال: تبيعُنيه؟ فقلت: بل هو لك يا رسول الله، قال: بل بعنيه، قد أخذته بأربع دنانير (^١٢) ولك ظهره حتى تأتي المدينة، فلما دنونا من المدينة أخذت أرتجل، فقال: أين تريد؟ قلت: إني تزوجت امرأة يا رسول الله، قد خلا منها، قال: فهلا جارية تلاعبها\n⦗٢٠١⦘ وتلاعبك؟ قلت: إن أبي توفي وترك بنات فأردت أن أنكح امرأةً قد جَرَّبت خلا منها يَكُن إليها (^١٣) قال: فذاك إذًا\" (^١٤).\n_________\n(^١) يوسف بن سعيد، المصيصي.\n(^٢) الأعور.\n(^٣) هو محمَّد بن أحمد بن الجنيد الدقاق.\n(^٤) أحمد بن عمر، أبو جعفر البغدادي، يعرف بحمدان.\n(^٥) هو ابن إبراهيم، كما في البخاري.\n(^٦) ابن أبي رباح.\n(^٧) كالشعبي، وزيد بن أسلم، ووهب. انظر صحيح البخاري، كتاب الشروط، باب إذا =\n⦗٢٠٠⦘ = اشترط بائع ظهر الدابة إلى مكان مسمى جاز- ح ٢٧١٨ - .\n(^٨) قال الحافظ: أي ليس جميع الحديث عند واحد منهم بعينه، وإنما عند بعضهم منه ما ليس عند الآخر. فتح الباري ٤/ ٤٨٥.\n(^٩) ثفال: هو الجمل البطيء الثقيل. النهاية ١/ ٢١٥.\n(^١٠) نخسه -زيادة ليس في البخاري-، وأصل النَّخْسِ: الدفع والحركة. النهاية ٥/ ٣٢.\n(^١١) زجره: يزْجُرُها إذا حثّها وحملها على السُّرعة. النهاية ٢/ ٢٩٦.\n(^١٢) قال الحافظ: الحاصل من الروايات \"أوقية\" وهي رواية الأكثر، و\"أربعة دنانير\" وهي رواية لا تخالفها. فتح الباري ٥/ ٣٢١.\n(^١٣) وكذلك في البخاري، ليس فيه: \"يكن إليها\".\n(^١٤) رواه مسلم في صحيحه، في المساقاة، باب بيع البعير واستثناء ركوبه - (٣/ ١٢٢٤) ح ١١٧ - عن أبي بكر بن أبي شيبة، عن ابن أبي زائدة، عن ابن جريج، به، مختصرا جدًّا، اقتصر فقط على قوله: \"قد أخذت جملك بأربعة دنانير، ولك ظهره إلى المدينة\".\nوالبخاري في صحيحه، في الوكالة، باب إذا وكل رجل رجلًا أن يعطي شيئًا ولم يبين كم يعطي -ح ٢٣٠٩ - عن مكي بن إبراهيم، به، بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تصريح ابن جريج بالإخبار عن عطاء، وروايته في مسلم بالعنعنة.\n٢ - زيادة في أول الحديث وفي آخره، وهذه الزيادة أخرجها البخاري في صحيحه، وسبق تخريجها.","vol":"11","page":199},{"text":"٤٤٥٥ - ز حدثنا محمَّد بن عبد الملك الواسطي، قال: حدثنا يزيد بن هارون، قال: حدثنا المستلم بن سعيد (^١)، عن منصور بن زاذان، عن معاوية بن قرة، عن معقل بن يسار قال: \"جيء رجل إلى النبي ﷺ فقال: يا رسول الله إني أصبت امرأة ذات حسب ومنصب وجمال إلّا أنها لا تلد، أتزوجها؟ فنهاه عنها، ثم أتاه الثانية فنهاه، فقال: تزوجوا\n⦗٢٠٢⦘ الودود الولود فإني مكاثر بكم\" (^٢).\nقال أبو عوانة: في هذا الحديث نظر.\n_________\n(^١) مستلم بن سعيد الثقفي الواسطي. قال الذهبي: صدوق. وزاد الحافظ: عابد ربما وهم.\nالكاشف ٣/ ١١٩، التقريب ٦٦٣٤.\n(^٢) إسناده حسن. والحديث من زوائد أبي عوانة على مسلم.\nورواه أبو داود في سننه، في النكاح، باب النهي عن تزويج من لم يلد من النساء -٢/ ٥٤٢، ح ٢٠٥٠ - عن أحمد بن إبراهيم عن يزيد بن هارون، به، نحوه.\nوالنسائي في سننه، في النكاح، كراهية تزويج العقيم -٦/ ٦٥، ح ٣٢٢٧ - عن عبد الرحمن بن خالد، عنه، به، نحوه.\nوصححه الشيخ الألباني حفظه الله في صحيح الجامع الصغير-١/ ٥٦٦، ح ٢٩٤٠ - .","vol":"11","page":201},{"text":"٤٤٥٦ - ز حدثنا أبو داود الحراني (^١)، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، عن إسماعيل بن أبي خالد (^٢)، قال: حدثني قيس بن أبي حازم (^٣)، قال: أخبرنا الصُّنَابح بن الأعسر الأحمسي (^٤)، قال: قال رسول الله ﷺ: \"أنا فرطكم على الحوض، وإني مكاثر بكم الأمم فلا تقتتلن بعدي\" (^٥).\n_________\n(^١) سليمان بن سيف.\n(^٢) الأحمسي، البجلي.\n(^٣) البجلي، الكوفي.\n(^٤) الصُّناَبح، بضم أوله ثم نون وموحدة ومهملة، ابن الأعسر صحابي. الإصابة ق ١، ٢/ ١٩٤، التقريب ٢٩٦٩.\n(^٥) إسناده صحيح، والحديث من زوائد أبي عوانة على مسلم.\nرواه الإمام أحمد في مسنده ٤/ ٣٥١، من طريق يحيى، ووكيع وشعبة، وابن نمير، كلهم عن إسماعيل بن أبي خالد، به. مثله سوى رواية ابن نمير نحوه. =\n⦗٢٠٣⦘ = وابن ماجة في سننه ٢/ ١٣٠٠، في الفتن، باب لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض عن ابن نمير ومحمد بن بشر، عنه، به، مثله.\nوقال البوصيري: إسناد حديثه صحيح، رجاله ثقات …، وله شاهد في الصحيحين وغيرهما من حديث جرير بن عبد الله البجلي، وعبد الله بن عمر. اهـ. مختصرًا. مصباح الزجاجة ٢/ ٢٨٧.","vol":"11","page":202},{"text":"٤٤٥٧ - ز حدثنا الصغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا سلام أبو المنذر (^١)، عن ثابت، عن أنس قال: قال النبي ﷺ: \"حُبب إليّ من الدنيا النساء، والطيب، وجُعلت قرة عيني في الصلاة \" (^٢).\n- رواه سيار (^٣)، عن جعفر بن سليمان (^٤)، قال: حدثنا ثابت، عن\n⦗٢٠٤⦘ أنس أنَّ رسول الله ﷺ قال: \"حُبِّب إليّ من الدنيا النساء والطيب، وجُعل قرَّةُ عيني في الصلاة\" (^٥).\n_________\n(^١) سلام بن سليمان المزني، أبو المنذر القارئ.\nقال أبو حاتم: صالح الحديث، صدوق. وقال الحافظ: صدوق يهم. الجرح والتعديل ٤/ ٢٥٩، التقريب ٢٧٢٠.\n(^٢) إسناده حسن، والحديث من زوائد أبي عوانة على مسلم.\nرواه الإمام أحمد في مسنده ٣/ ١٢٨، ١٩٩، ٢٨٥، والنسائي في المجتبى ٧/ ٦١، وفي السنن الكبرى ٥/ ٢٨٠ في أول عشرة النساء، وأبو يعلى في مسنده ٦/ ٢٣٧، وأبو الشيخ الأصبهاني في أخلاق النبي ﷺ ص ٢٩٩، كلهم من طريق سلام أبي المنذر به، مثله.\nوحسن إسناده الحافظ في التلخيص الحبير ٣/ ١١٦، والألباني في أحكامه على مشكاة المصابيح ٣/ ١٤٤٨ ح ٥٢٦١ - وقال أيضا: وقد اشتهرت على الألسنة زيادة \"ثلاث\" ولا أصل لها في شيء من طرق الحديث.\n(^٣) سيّار، بتحتانية مثقلة، ابن حاتم العنزي. قال الذهبي: صدوق. زاد الحافظ: له أوهام.\nالكاشف ١/ ٣٣٢، التقريب ٢٧٢٩.\n(^٤) الضبعي.\n(^٥) هكذا رواه أبو عوانة معلقًا وسبق أن رواه موصولًا لكن من غير طريق سيار. ورواه النسائي في المجتبى والكبرى، موصولًا، عن علي بن مسلم الطوسي، عنه، به، مثله.\nلكن ليس فيه \"الدنيا\". انظر موضعه في الحديث السابق.\nوالحاكم في المستدرك، في النكاح ٢/ ١٦٠ من طريق سيار، به. وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي.","vol":"11","page":203},{"text":"٤٤٥٨ - ز قال (^١): حدثنا أحمد بن حفص، قال: حدثني أبي (^٢)، قال: حدثني إبراهيم بن طهمان، عن سعيد بن أبي عروبة، عن قتادة، عن أنس قال: \"لم يكن شيء أحبَّ إلى رسول الله ﷺ بعد النساء من الخيل\" (^٣).\nحدثني جعفر النيسابوري (^٤) عنه.\n_________\n(^١) هكذا في الأصل، والقائل هو جعفر بن محمَّد، وسيذكره المصنف بعد سياق الحديث. وأيضًا هو من شيوخ أبي عوانة فقد روى عنه. والله أعلم. وأحمد بن حفص صدوق كما في التقريب ٢٧.\n(^٢) حفص بن عبد الله بن راشد.\n(^٣) في إسناده سعيد بن أبي عروبة، وهو مدلس ط / ٢، وقد اختلط، ولا أدري أسماع ابن طهمان قبل اختلاطه أم لا. والحديث من زوائد أبي عوانة على مسلم.\nورواه النسائي في المجتبى ٦/ ٦١، وفي السنن الكبرى ٥/ ٢٨٠ عن أحمد بن حفص، به، مثله.\n(^٤) جعفر بن محمَّد بن موسى، أبو محمَّد الأعرج النيسابوري. وثقه الخطيب وغيره. تاريخ بغداد ٧/ ٢٠٣، السير ١٤/ ٢٦٥.","vol":"11","page":204},{"text":"<span data-type='title' id=toc-708>باب بيان تحذير النبي ﷺ الرجال من فتنة النساء والدخولِ عليهن والنظرِ إليهن من حيث لا يحل، والاعتصام منهن بالتزويج، ومواقعة امرأته إذا بصَر بامرأة فأعجبته، وبيان ثوابه في مواقعتها.</span>","vol":"11","page":205},{"text":"٤٤٥٩ - حدثنا الصغاني، قال: حدثنا عبد الوهاب بن عطاء (^١)،\nح وحدثنا إدريس بن بكر (^٢)، وأبو أمية، قالا: حدثنا هوذة بن خليفة، قالا: حدثنا سليمان التيمي، عن أبي عثمان النهدي، عن أسامة بن زيد، عن النبي ﷺ قال: \"ما تَركْتُ بَعْدي فِتْنةً أضَرَّ على الرِّجالِ من النِّساء\" (^٣).\n_________\n(^١) تقدم، وقد صرح بالتحديث.\n(^٢) لم أقف عليه، وقد تابعه أبو أمية والصاغاني في نفس الحديث.\n(^٣) رواه مسلم في صحيحه، في الذكر والدعاء والتوبة والاستغفار، باب أكثر أهل الجنة الفقراء … وبيان الفتنة بالنساء - (٤/ ٢٠٩٧)، ح ٩٧ - عن سعيد بن منصور، حدثنا سفيان ومعتمر بن سليمان، عن سليمان، به، مثله، وزاد: \"هي\" قبل \"أضر\".\nوالبخاري في صحيحه، في النكاح، باب ما يتقى من شؤم المرأة- ح ٥٠١٦ - عن آدم، عن شعبة، عن سليمان، به، مثله.","vol":"11","page":205},{"text":"٤٤٦٠ - حدثنا أبو داود الحراني، قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن سليمان، بإسناده، قال: \"ما تَركْتُ بَعْدي شيئًا أضر على الرجال من النساء\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":205},{"text":"٤٤٦١ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن أبي التَّيَّاح (^١)، قال: كانت لمطرف امْرأَتان، قال: فجاء من عند إحداهمُا إلى الأُخرى، فجعلت تنزع ثيابه وتناوله منه، فقالت: جئت من عند فلانة؟ فقال: كنت عند عمران بن الحصين، قالت: فما حدثكم؟ قال: حدثنا عن النبي ﷺ قال: \"إنَّ أَقَل سَاكِنِي الجنَّةِ النساءُ\" (^٢).\n_________\n(^١) هو يزيد بن حميد.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٤/ ٢٠٩٧) ح ٩٥ - من طريق معاذ بن معاذ عن شعبة، به مثله، وزاد اسم والد مطرف.\nوزاد أبو عوانة لفظ: \"فجعلت تنزع ثيابه وتناوله منه\"، ولفظ: \"فما حدثكم؟ \"، وهو من فوائد الاستخراج.","vol":"11","page":206},{"text":"٤٤٦٢ - حدثنا عمار بن رجاء ويونس بن حبيب، قالا: حدثنا أبو داود (^١)، قال: أنبأنا شعبة، عن أبي التياح، قال: كان لمطرف امرأتان فجاء من عند إحداهما إلى الأخرى، فجعلت تخلع قميصه، فقالت: أجئت من عند فلانة؟ قال: لا، ولكن جئت من عند عمران بن حصين، فحدثنا أنَّ رسول الله ﷺ قال: \"إنَّ أّقَل سكان الجنَّةِ النساءُ\" (^٢).\n_________\n(^١) هو الطيالسي، وقد رواه في مسنده ص ١١٢ - ح ٨٣٢ - بنحوه، ليس فيه \"فجعلت تخلع قميصه\"، وفيه \"أهل\" بدل \"سُكان\".\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٤/ ٢٠٩٧، ح ٩٥ - من طريق محمَّد بن جعفر عن شعبة، به، وأحال لفظه على رواية معاذ.","vol":"11","page":206},{"text":"٤٤٦٣ - حدثنا سعيد بن مسعود بن عبد الرحمن\nالسلمي المروزي، قال: أخبرنا النضر بن شميل، قال: أخبرنا شعبة، قال: حدثنا أبو مسلمة -يعني: سعيد بن يزيد-، قال: سمعت أبا نضرة يحدث عن أبي سعيد الخدري، عن النبي ﷺ أنه قال: \"إِنَّ الدُّنْيا حُلْوَةٌ خَضِرَةٌ، وإن الله مستخلِفُكم فيها، فينظر كيف تعملون، فاتقوا فتنة الدنيا وفتنة النساء، فإن فتنة بني إسرائيل كانت في النساء\" (^١). رواه غندر هكذا (^٢).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٤/ ٢٠٩٨، ح ٩٩ - من طريق محمد بن جعفر، حدثنا شعبة، به. وزاد كلمة \"أول\" قبل قوله: \"فتنة بني إسرائيل\".\nمن فوائد الاستخراج:\n١ - تمييز أبي مسلمة بذكر اسمه واسم أبيه \"سعيد بن يزيد\" عند أبي عوانة.\n٢ - زيادة كلمة \"فتنة\" في الموضعين.\n(^٢) رواية غندر -وهو محمَّد بن جعفر- في مسلم وسبق تخريجه في الحاشية السابقة.","vol":"11","page":207},{"text":"٤٤٦٤ - حدثنا أبو داود الحراني والدنداني (^١) وإسحاق بن سيار (^٢) وعباس الدوري (^٣) والصغاني (^٤)، قالوا: حدثنا مسلم بن إبراهيم (^٥)، قال:\n⦗٢٠٨⦘ حدثنا هشام بن أبي عبد الله، قال: حدثنا أبو الزبير، عن جابر \"أنَّ النبي ﷺ رأى امرأة فدخل على زينب بنت جحش فقضى حاجته منها، ثم خرج إلى أصحابه فقال: إن المرأة تقبل في صورة شيطان، وتدبر في صورة شيطان، فمن وجد ذلك فليأت أهله، فإنّه يُضْمِرُ (^٦) ما في نفسه\".\nقال الدنداني: \"يَرُدُّ ما في نفسه\".\nوقال إسحاق بن سيار: \"يذهب ما في نفسه\" (^٧).\n_________\n(^١) الدنداني هو موسى بن سعيد.\n(^٢) إسحاق بن سيار بن محمَّد، أبو يعقوب النصيبي.\n(^٣) هو عباس بن محمَّد.\n(^٤) محمَّد بن إسحاق بن جعفر.\n(^٥) هو الأزدي.\n(^٦) يُضْمر: أي يُضعفه ويقلله. النهاية ٣/ ١٠٠.\n(^٧) رواه مسلم في صحيحه، في كتاب النكاح، باب ندب من رأى امرأة فوقعت في نفسه -٢/ ١٠٢١، ح ٩ - من طريق عبد الأعلى عن هشام، به.\nفوائد الاستخراج:\n١ - تصريح هشام بالسماع من أبي الزبير عند أبي عوانة، وروايته في مسلم بالعنعنة.\n٢ - ذكر اسم والد أم المؤمنين زينب ﵂.","vol":"11","page":207},{"text":"٤٤٦٥ - حدثنا أبو أمية، قال: حدثنا عبد الرحمن بن علقمة أبو يزيد (^١)، قال: حدثنا حرب بن أبي العالية،\nح وحدثنا الصغاني، قال: حدثنا زهير، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا حرب، قال: حدثنا أبو الزبير، عن جابر \"أنَّ النبي ﷺ رأى امرأة فأعجبته، فأتى امرأته زينب وهي تَمْعَسُ (^٢) مَنِيئَةً لها.\n⦗٢٠٩⦘ فقضى حاجته منها ثم خرج، فقال: إن المرأة تقبل في صورة شيطان، فإذا رأى أحدكم امرأة فأعجبته فليأت أهله، فإنّ ذلك يَرُدُّ ما في نفسه\" (^٣).\nوقال أبو أمية: \"فقام رسول الله ﷺ فدخل على بعض نسائه فأصاب منها\"، وذكر مثله، أو نحوه.\n_________\n(^١) المروزي، السعدي، قال أبو حاتم: صدوق. وقد روى عنه أبو زرعة. الجرح والتعديل ٥/ ٢٧٣، تاريخ بغداد ١٠/ ٢٥٤.\n(^٢) تَمعَسُ منيئة لها: أي تدبُغ. وأصل المَعْس: المعْكُ والدلك. النهاية ٤/ ٣٤٢.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢١، ح ٩ - عن زهير بن حرب، به، وذكر بعض لفظه وأحال الباقي على الرواية السابقة (رواية الأعلى).\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا مساواة.\n٢ - زيادة لفظ \"فأعجبته\" في الموضعين، ولفظ \"فقضى حاجته منها\".\n٣ - بيان لفظ أبي أمية.","vol":"11","page":208},{"text":"٤٤٦٦ - حدثني عبد الله بن شيرويه (^١)، قال: حدثنا سلمة بن شبيب، قال: حدثنا الحسن بن محمَّد بن أعيَن، عن معقل بن عبيد الله، عن أبي الزبير، عن جابر قال: سمعت رسول الله ﷺ يقول: \"إذا رأى أحدكم أعجبته المرأة، فوقعت في قلبه، فليعمد إلى امرأته فليواقعها، فإن ذلك يَرُدُّ نفسه\" (^٢).\n_________\n(^١) عبد الله بن محمَّد بن عبد الرحمن بن شِيرويه، النيسابوري، ت ٣٠٥ هـ.\nقال الحاكم: له مصنفات تدل على عدالته واستقامته. وقال الذهبي: الحافظ الفقيه.\nقال السيوطي: الثقة باتفاق. السير ١٤/ ١٦٦، طبقات الحفاظ ص ٣٠٥.\n(^٢) رواه مسلم في صحيحه، الكتاب والباب السابق-٢/ ١٠٢١، ح ١٠ - عن =\n⦗٢١٠⦘ = سلمة بن شبيب، به، مثله، ليس فيه: \"رأى\". وزاد: \"ما في\". قبل \"نفسه\".\nفوائد الاستخراج:\n١ - ذكر اسم والد الحسن بن أعين.\n٢ - تمييز المهمل معقل، بذكر اسم أبيه.","vol":"11","page":209},{"text":"٤٤٦٧ - حدثنا سليمان بن سيف الحراني، قال: حدثنا عارم أبو النعمان (^١)، قال: حدثنا مهدي بن ميمون، قال: حدثنا واصل مولى أبي عيينة، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الدَّيليّ، عن أبي ذر قال: قال رسول الله ﷺ: \"وفي بُضْعِ أحدكم صدقة، قالوا: يا رسول الله ﷺ أيأتي أحدنا شهوته يكون له فيها أجر؟ قال: أرأيتم لو وضعها في الحرام أكان عليه وزر؟ فكذلك إذا وضعها في الحلال كان له فيها أجر\" (^٢).\n_________\n(^١) محمَّد بن الفضل السدوسي.\n(^٢) رواه مسلم في صحيحه، في كتاب الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف -٢/ ٦٩٧، ح ٥٣ - عن عبد الله بن محمَّد بن أسماء، حدثنا مهدي بن ميمون، به، وذكره بأطول مما هنا.","vol":"11","page":210},{"text":"٤٤٦٨ - حدثنا أبو داود الحراني، قال: حدثنا يحيى بن عبد الله البابْلُتِّي، قال: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن أبي الخير، عن عقبة بن عامر أنَّ رسول الله ﷺ قال: \"إيّاكم والدخول على النساء، فقال رجل من الأنصار: أفرأيت الحمو؟ قال: الحمو الموت\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في السلام، باب تحريم الخلوة بالأجنبية والدخول عليها -٤/ ١٧١١، ح ٢٠ - عن قتيبة ومحمد بن رمح جميعًا عن الليث، به، مثله. =\n⦗٢١١⦘ = والبخاري في صحيحه، في النكاح، باب لا يخلون رجل بامرأة إلا ذو محرم - ح ٥٢٣٢ - عن قتيبة، به، مثله.","vol":"11","page":210},{"text":"٤٤٦٩ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثنا عمرو بن الحارث، والليث،\nقال ابن وهب: وأخبرنيه حيوة أن يزيد بن أبي حبيب حدثهم عن أبي الخير، عن عقبة بن عامر، عن رسول الله ﷺ أنّه قال: \"لا تدخلوا على النساء، فقال رجل من الأنصار: أفرأيت الحمو يا رسول؟ فقال: الحمو الموت\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن أبي الطاهر عن عبد الله بن وهب، به. ولم يذكر لفظه.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":211},{"text":"<span data-type='title' id=toc-709>باب إباحة النظر إلى المرأة التي يريد أن يخطبها، والإباحة لمن يستشار فيها أن يخبر بعيبها، والدليل على أن له أن ينظر إلى جميع ما يريد منها إذا توهم بها عيبًا.</span>","vol":"11","page":212},{"text":"٤٤٧٠ - حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان، قال: حدثنا يزيد بن كيسان،\nح وحدثنا أبو العباس السندي (^٣)، قال: حدثنا القواريري (^٤)، قال: حدثنا سفيان بن عيينة،\nح وحدثنا أبو أمية، قال: حدثنا أبو مسلم المستملي، قال: حدثنا سفيان بن عيينة، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: \"تزوج رجل (^٥) من الأنصار، فقال النّبي ﷺ: انظر إليها فإنّ\n⦗٢١٣⦘ في أعين الأنصار شيئًا\" (^٦).\nقال: يعني: أعينهم صغار.\n_________\n(^١) محمَّد بن إسماعيل.\n(^٢) هو الإمام عبد الله بن الزبير، وقد وراه في مسنده-٢٤٩٤، ح ١١٧٢ - وفي آخره قال: قال الحميدي: يعني الصغر.\n(^٣) هو محمَّد بن محمَّد بن رجاء.\n(^٤) عبيد الله بن عمر بن ميسرة.\n(^٥) هكذا بالأصل، بدون (امرأة) وفي السنن الكبرى للنسائي من طريق علي بن هاشم عن يزيد عن أبي حازم عن جابر بدل (أبي هريرة) أن رجلًا قال: يا رسول الله إني تزوجت من الأنصار … الحديث، بدون لفظ (امرأة). وفي مسلم: تزوج رجل امرأة من الأنصار، والله أعلم.\n(^٦) رواه مسلم في صحيحه، في النكاح، باب ندب النظر إلى وجه المرأة وكفيها لمن يريد تزوجها-٢/ ١٠٤٠، ح ٧٤ - عن ابن أبي عمر عن سفيان، به. نحوه.","vol":"11","page":212},{"text":"٤٤٧١ - حدثنا حمدان بن علي (^١)، والصغاني، قالا: حدثنا زكريا بن عدي (^٢)، قال: حدثنا مروان بن معاوية، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: \"جاء رجل إلى النبي ﷺ فقال: إني تزوجت امرأة، قال: انظر إليها فإنّ في أعين الأنصار شيئًا، قال: نعم، قد نظرت إليها\" (^٣).\n_________\n(^١) أبو جعفر محمَّد بن علي بن عبد الله بن مِهْران البغدادي الوراق.\n(^٢) ابن الصلت التيمي مولاهم.\n(^٣) رواه مسلم في صحيحه، انظر موضعه تحت الحديث السابق. عن يحيى بن معين عن مروان بن معاوية، به. نحوه بأطول مما هنا.","vol":"11","page":213},{"text":"٤٤٧٢ - ز حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية (^٢)، عن عاصم الأحول (^٣)، عن بكر بن عبد الله (^٤)، عن المغيرة بن شعبة، قال: \"خطبت امرأة، فقال رسول الله ﷺ: هل نظرت إليها؟ قلت: لا، قال:\n⦗٢١٤⦘ فانظر إليها فإنه أحرى أن يؤدم بينكما\" (^٥).\nقال أبو عوانة: في سماع بكر من المغيرة نظر.\n_________\n(^١) هو الطائيّ، صدوق.\n(^٢) هو محمَّد بن خازم، الضرير.\n(^٣) هو ابن سليمان الأحول.\n(^٤) هو المزني.\n(^٥) الإسناد رجاله ثقات، والحديث من زوائد أبي عوانة على مسلم.\nرواه الترمذي في جامعه ٣/ ٣٨٨، والنسائي في سننه ٦/ ٦٩، وابن ماجه في سننه ١/ ٦٠٠، والدارمي في سننه ٢/ ٥٩، وعبد الرزاق في مصنفه ٦/ ١٥٦، كلهم في كتاب النكاح. من طرق عن عاصم الأحول، به. وزاد عبد الرزاق عن معمر عن ثابت عن بكر المزني.\nقال الترمذي: هذا حديث حسن. وقال البوصيري: هذا إسناد صحيح رجاله ثقات.\nوذكر طرقه بالتفصيل. مصباح الزجاجة (- ١/ ٣٢٩)، ح ٦٧٣ - .\nوذكره الحافظ في التلخيص (٣/ ١٤٦) وفصل فيه، وبين من أخرجه، ثم قال: وذكره الدارقطني في العلل، وذكر الخلاف فيه، وأثبت سماع بكر بن عبد الله المزني من المغيرة.","vol":"11","page":213},{"text":"<span data-type='title' id=toc-710>باب بيان إبطال نكاح المرأة التي تنكح بلا ولي وفساده، وإثبات ولاية (^١) السلطان لها وتزويجها إذا لم يكن لها ولي، وإيجاب مهرها على المتقدم عليها بلا ولي إذا دخل بها.</span>\n_________\n(^١) قال ابن المنذر: وأجمعوا أن للسلطان أن يزوج المرأة إذا أرادت النكاح ودعت إلى كفؤ، وامتنع الولي أن يزوجها. الإجماع، كتاب النكاح ص ٩١.","vol":"11","page":215},{"text":"٤٤٧٣ - ز حدثنا أبو حميد عبد الله بن محمَّد بن أبي عمر المصيصي (^١)، قال: سمعت حجاج بن محمَّد (^٢)، قال: قال ابن جريج،\nح وحدثنا يوسف بن مسلم (^٣)، قال: حدثنا حجاج، عن ابن جريج، قال: حدثني سليمان بن موسى (^٤) أنّ الزهريّ أخبره أنّ عروة أخبره أنّ عائشة أخبرته أنَّ النبي ﷺ قال: \"أيما امرأة نكحت بغير إذن وليها فنكاحها باطل، فنكاحها باطل ثلاثًا، ولها مهر مثلها بما أصاب منها، فإن اشتجروا (^٥) فالسلطان ولي من لا ولي له\" (^٦).\n_________\n(^١) عبد الله بن محمَّد بن تميم، أبو حميد المصيصي، ثقة. التقريب ٣٦٠٥.\n(^٢) الأعور، المصيصي.\n(^٣) يوسف بن سعيد.\n(^٤) هو القرشي الأشدق.\n(^٥) وفي لفظ \"تشاجروا\". وسيأتي في الحديث الآتي.\n(^٦) إسناده حسن، وهو من زوائد أبي عوانة على مسلم. وسيأتي كلام أئمة الحديث والفقهاء في الحديث، في ح ٤٦٩٧.","vol":"11","page":215},{"text":"٤٤٧٤ - حدثنا السلمي (^١)، وأبو الأزهر (^٢)، قالا: حدثنا عبد الرزاق، ح وحدثنا يونس بن عبد الأعلى قال: حدثنا ابن وهب، قالا: حدثنا ابن جريج، عن سليمان بن موسى،\nح وحدثنا أبو العباس الغزي (^٣)، قال: حدثنا الفريابي (^٤)، قال: حدثنا سفيان، عن ابن جريج،\nح وحدثنا سختويه بن مازيار (^٥)، قال: حدثنا عبد المجيد بن عبد العزيز، عن ابن جريج، عن سليمان بن موسى، عن الزهريّ بإسناده: \"لا تنكح المرأة إلا بإذن وليها، وإن نكحت فنكاحها باطل\" ثلاثًا، \"فإن دخل بها فلها المهر بما أصاب، وإن تشاجروا فالسلطان ولي من ولا ولي له\" (^٦).\n_________\n(^١) أحمد بن يوسف النيسابوري.\n(^٢) أحمد بن الأزهر.\n(^٣) هو عبد الله بن محمَّد بن عمرو.\n(^٤) هو محمَّد بن يوسف.\n(^٥) سختويه بن مازيار، مولى بني هاشم، أبو علي النيسابوري.\n(^٦) إسناده حسن، وهو من زوائد أبي عوانة على مسلم.","vol":"11","page":216},{"text":"٤٤٧٥ - ز حدثنا محمَّد بن إسحاق البكائي، والنفيلي (^١)، والدقيقي (^٢)، وعباس بن محمَّد (^٣)،\nقالوا: حدثنا يعلى بن عبيد، قال: حدثنا يحيى بن سعيد الأنصاري،\n⦗٢١٧⦘ عن ابن جريج، بإسناده نحوه (^٤).\n_________\n(^١) هو علي بن عثمان.\n(^٢) هو محمَّد بن عبد الملك.\n(^٣) هو الدوري.\n(^٤) إسناده حسن، وسيأتي الكلام عليه بالتفصيل في ح ٤٦٩٨.","vol":"11","page":216},{"text":"٤٤٧٦ - ز حدثنا أحمد بن عبد الرحمن الوهبي، قال: حدثنا عمي (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب الزهريّ، قال: أخبرني عروة بن الزبير، عن عائشة: \"أنّ النكاح كانت في الجاهلية على أربعة أنحاء: نكاح (^٢) منها نكاحُ الناس اليوم؛ يخطبُ الرجلُ إلى الرجل ابنته فيُصدقها ثم يَنْكِحُها، ونكاحٌ آخرُ؛ كان الرجل يقولُ لامرأتهِ إذا طَهُرَتْ من طَمثِها: أرسلي إلى فلان فاستبِضعي (^٣) منه ويَعتزلها زوجُها فلا يمسها أبدًا حتى يتبين حملها من ذلك الرجل الذي تَستَبِضعُ منه، فإذا تبين حَملُها أصابها زوجها، يصنع (^٤) ذلك رغبة في نجابة الولد، فكان هذا النكاح يسمَى نكاح الاستبضاع، ونكاح آخر يجتمع الرهطِ دون العشرة فيدخلون على المرأة كلهم (^٥)، فإذا حملت ووضعت فمر ليالٍ بعد أن تضع حملها أرسلت إليهم، فلم يستطع رجل منهم أن يمتنع حتى يجتمعوا عندها، فتقول لهم: قد عرفتم الذي كان من أمركم، وقد ولدتُ، وهو ابنك\n⦗٢١٨⦘ يا فلان، فَتُسمّي من أحبت منهم باسمه، فَيُلحق به ولدها لا يستطيع أن يمتنع منه، ونكاح الرابع: يجتمع الناس الكثير، فيدخلون على المرأة لا تمتنع ممن جاءها، وهن البغايا (^٦)، كُن يَنصِبنَ على أبوابهن الرايات يكُنَّ عَلَما، فمن أرادهن دخل عليها (^٧)، فإذا حملت ووضعت حملها جمعُوا لها فدعَوا القافة، ثم ألحقوا ولدها بالذي يرون فالتاطته (^٨) وَدُعي أباه (^٩) لا يمتنع من ذلك. فلما بَعث الله محمدا ﷺ بالحق هدم نكاح الجاهلية إلا نكاح أهل الإِسلام اليوم\" (^١٠).\nقال أبو عوانة: وفي إسناده ومتنه نظر، وذلك أنه خولف يونس في إسناده.\n_________\n(^١) هو عبد الله بن وهب.\n(^٢) في البخاري: فنكاح منها.\n(^٣) استبضعي، الاستبضاع: نوع من نكاح الجاهلية من البُضْع: الجماع. النهاية ١/ ١٣٣.\n(^٤) يصنع ذلك، إما بالتاء الفوقية أو الياء التحتية، وفي البخاري: يُفعل ذلك.\n(^٥) زاد البخاري بعده: يصيبها.\n(^٦) البغايا: جمع بغي: وهي الفاجرة، الزانية. النهاية ١/ ١٤٤.\n(^٧) في البخاري: دخل عليهن. وهو الموافق للسياق.\n(^٨) أي: الصقته به.\n(^٩) في البخاري: ابنه.\n(^١٠) الإسناد: فيه شيخ أبي عوانة أحمد بن عبد الرحمن صدوق تغير بأخرة، ولكن تابعه أحمد بن صالح وغيره، وهذا الحديث من زوائد أبي عوانة على مسلم. رواه أبو نعيم في المستخرج والدارقطني في سننه ٣/ ٢١٦ في أول النكاح عن أحمد بن عبد الرحمن بن وهب، به.\nوالبخاري في صحيحه، في النكاح، باب من قال: لا نكاح إلّا بولي -ح ٥١٢٧ - عن يحيى بن سليمان معلقًا، وموصولًا عن أحمد بن صالح عن عنبسة عن يونس به، بألفاظ متقاربة. وذكره الحافظ في تغليق التعليق ٤/ ٤١٥.","vol":"11","page":217},{"text":"٤٤٧٧ - ز حدثنا أبو يعقوب المروروذي (^١)، حدثنا أحمد بن صالح (^٢)، حدثنا ابن وهب، عن يونس، بإسناده مثله (^٣).\n_________\n(^١) يوسف بن موسى بن عبد الله القطان.\n(^٢) المصري، أبو جعفر الطبري.\n(^٣) رجاله ثقات.\nوقد أخرجه البخاري في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":219},{"text":"<span data-type='title' id=toc-711>باب إبطال نكاح المتشاغرين، والنهي عن الشغار.</span>","vol":"11","page":220},{"text":"٤٤٧٨ - حدثنا محمَّد بن مُهِلّ الصنعاني، والدَّبري (^١)، عن عبد الرزاق (^٢)، عن معمر، عن أيوب، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ نهى عن الشغار\".\nوقال الدبري: \"لا شغار في الإِسلام\" (^٣).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) رواه في المصنف ٦/ ١٨٤ - ح ١٠٤٣٥ - .\n(^٣) رواه مسلم في صحيحه، في النكاح، باب تحريم نكاح الشغار وبطلانه- (٢/ ١٠٣٥) ح ٦٠ - عن محمَّد بن رافع عن عبد الرزاق، به، مثل لفظ الدبري.","vol":"11","page":220},{"text":"٤٤٧٩ - وحدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنّ مالكا (^١) أخبره،\nح وحدثنا محمَّد بن حَيُّويَه (^٢)، أخبرنا مطرف والقعنبي، عن مالك، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ نهى عن الشغار\". والشغار: أن يزوج الرجل ابنته الرجل على أن يزوجه ابنته، وليس بينها صداق (^٣).\n_________\n(^١) إمام دار الهجرة. والحديث في الموطأ، في النكاح، باب جامع ما لا يجوز من النكاح - ح ٢٤ - مثله.\n(^٢) هو محمَّد بن يحيى بن موسى.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٤، ح ٥٧ - عن يحيى بن يحيى عن مالك، به. =\n⦗٢٢١⦘ = والبخاري في صحيحه، في النكاح، باب الشغار- ح ٥١١٢ - عن عبد الله بن يوسف، عنه به.\nقال الخطيب: تفسير الشغار ليس من كلام النبي ﷺ وإنما هو قول مالك وصل بالمتن المرفوع. اهـ. مختصرًا.\nقال الحافظ: اختلف الرواة عن مالك فيمن ينسب إليه تفسير الشغار. فالأكثر لم ينسبوه لأحد …، وقال أبو الوليد الباجي: إنه من جملة الحديث، وعليه يحمل حتى يتبين أنه من قول الراوي وهو نافع.\nثم قال: قد تبين ذلك، ولكن لا يلزم من كونه لم يرفعه أن لا يكون في نفس الأمر مرفوعًا، فقد ثبت ذلك من غير روايته -فذكر رواية مسلم المخرج في- ح ٤٤٨٤ - لكن أعقبه بقوله: -وهذا يحتمل أن يكون من كلام عبيد الله بن عمر فيرجع إلى نافع- قلت: وهو الراجح كما بين ذلك أبو عوانة في روايته للحديث، انظر - ح ٤٤٨٣ - ويحتمل أن يكون تلقاه عن أبي الزناد، ويؤيد الاحتمال الثاني وروده في حديث أنس وجابر، وغيرهما أيضًا. اهـ. مختصرًا. فتح الباري ٩/ ١٦٢ - ١٦٣، وانظر المدرج إلى المدرج للسيوطي ح ٢٣.","vol":"11","page":220},{"text":"٤٤٨٠ - حدثنا محمَّد بن شاذان (^١) وأبو أمية (^٢)، قالا: حدثنا المعلى بن منصور (^٣)، حدثنا يحيى بن أبي زائدة (^٤)، قال: أخبرني عبيد الله بن عمر، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"لا شغار في\n⦗٢٢٢⦘ الإسلام\" (^٥).\n_________\n(^١) الجوهري.\n(^٢) محمَّد بن إبراهيم بن مسلم.\n(^٣) هو الرازي أبو يعلى.\n(^٤) يحيى بن زكريا بن أبي زائدة.\n(^٥) رواه مسلم في صحيحه، من طريق يحيى بن سعيد، عن عبيد الله، به. وأحال لفظه على رواية مالك عن نافع. وتقدم تخريجها في الحديث السابق.","vol":"11","page":221},{"text":"٤٤٨١ - وحدثنا أبو داود السجزي (^١)، حدثنا مسدد، حدثنا يحيى بن سعيد، عن عبيد الله بن عمر، عن نافع، عن ابن عمر \"أنَّ النبي ﷺ نهى عن الشغار\" (^٢).\n_________\n(^١) صاحب السنن، وقد رواه في سننه في النكاح، باب في الشغار ٢/ ٥٦٠. وقال: زاد مسدد في حديثه: قلت لنافع: ما الشغار؟ قال: ينكح ابنة الرجل ويُنكحه ابنته بغير صداق، وينكح أخت الرجل وينكحه أخته بغير صداق.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٤، ح ٥٨ - عن زهير بن حرب ومحمد بن المثنى وعبيد الله بن سعيد قالوا: حدثنا يحيى، به، وأحال لفظه على رواية مالك السابقة في ح ٤٤٧٩.\nوزاد: غير أن في حديث عبيد الله قال: قلت لنافع: ما الشغار؟.\nوالبخاري في صحيحه، في الحيل، باب الحيلة في النكاح- ح ٦٩٦٠ - عن مسدد، به.\nوفيه زيادات.","vol":"11","page":222},{"text":"٤٤٨٢ - حدثنا أبو داود الحراني (^١)، قال: حدثنا سليمان بن حرب (^٢)، حدثنا حماد بن زيد، عن عبد الرحمن السراج، عن نافع، عن ابن عمر، عن النبي ﷺ \"أنّه نهى عن الشغار\" (^٣).\n_________\n(^١) هو سليمان بن سيف.\n(^٢) هو الأزدي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٥، ح ٥٩ - عن =\n⦗٢٢٣⦘ = يحيى بن يحيى عن حماد به، مثله.","vol":"11","page":222},{"text":"٤٤٨٣ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا إسحاق بن يوسف الأزرق (^٢)، حدثنا عبيد الله بن عمر، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: \"نهى رسول الله ﷺ عن الشغار\" (^٣).\nقال عبيد الله: والشغار: كان الرجل يزوج ابنته على أن يزوجه أخته.\n_________\n(^١) البزاز البغدادي.\n(^٢) ابن مرداس المخزومي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٥، ح ٦١ - من طريق ابن نمير وأبي أسامة، عن عبيد الله، به، مثل المرفوع. ثم قال: زاد ابن نمير: والشغار أن يقول الرجل للرجل فذكر نحوه بأطول مما هنا.","vol":"11","page":223},{"text":"٤٤٨٤ - حدثنا الصغاني (^١)، حدثنا محمَّد بن عبد الله بن نمير، حدثنا أبي، عن عبيد الله، عن أبي الزناد، بمثله (^٢)، ولم يذكر قول عبيد الله.\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٥، ح ٦١ - عن ابن أبي شيبة، عن ابن نمير، وأبي أسامة، به. وذكر لفظه.\nثم قال: زاد ابن نمير: والشغار أن يقول الرجل للرجل: زوجني ابنتك وأزوجك ابنتي.\nأو زوجني أختك وأزوجك أختي.","vol":"11","page":223},{"text":"٤٤٨٥ - حدثنا أبو جعفر الدارمي (^١)، وابن الجنيد قالا: حدثنا أبو عاصم (^٢)،\n⦗٢٢٤⦘ ح وحدثنا الدبري، أخبرنا عبد الرزاق (^٣)، قالا: أخبرنا ابن جريج، قال: حدثني أبو الزبير أنه سمع جابر بن عبد الله يقول: \"نهى رسول الله ﷺ عن الشغار\" (^٤).\n_________\n(^١) أحمد بن سعيد بن صخر، السَّرَخْسي.\n(^٢) هو الضحاك بن مخلد.\n(^٣) المصنف، في النكاح -٦/ ١٨٣، ح ١٠٤٣٢ - .\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٥، ح ٦٢ - من طريق حجاج بن محمَّد وعبد الرزاق كلاهما عن ابن جريج، به، مثله.","vol":"11","page":223},{"text":"٤٤٨٦ - وحدثنا يوسف بن مسلّم (^١)، والصغاني، قالا: حدثنا حجاج، عن ابن جريج، قال: أخبرني أبو الزبير أنه سمع جابرًا يقول: \"نهى رسول الله ﷺ عن الشغار\" (^٢).\n_________\n(^١) يوسف بن سعيد المصيصي.\n(^٢) رواه مسلم في صحيحه، من طريق حجاج، به. مثله. وسبق تخريجه في الحديث السابق.","vol":"11","page":224},{"text":"٤٤٨٧ - ز حدثنا الصغاني، حدثنا نعيم بن حماد (^١)، حدثنا ابن المبارك (^٢)، عن معمر، عن ثابت، عن أنس قال: قال النبي ﷺ: \"لا شغار في الإِسلام\" (^٣).\nقال أبو عوانة: في هذا الحديث نظر.\n_________\n(^١) أبو عبد الله المروزي، الخزاعي.\n(^٢) عبد الله بن المبارك.\n(^٣) في إسناده نعيم بن حماد، وقد أخرج له البخاري مقرونا، وقد تابعه عند أبي عوانة ابن معين كما في الحديث الآتي، والدبري وغيره كما في الحديثين (٤٤٨٩، ٤٤٩٠).","vol":"11","page":224},{"text":"٤٤٨٨ - ز حدثا الصغاني، حدثنا يحيى بن معين، حدثنا عبد الرزاق، عن معمر، عن ثابت، عن أنس، عن النبي ﷺ قال: \"لا شغار في الإسلام\" (^١).\n_________\n(^١) رجاله ثقات. وهو من زوائد أبي عوانة على مسلم.\nوقد رواه الإمام أحمد في مسنده ٣/ ١٦٥ وابن ماجه في سننه في النكاح (٢/ ٦٠٦) ح ١٨٨٥، وعبد الرزاق في المصنف ٦/ ١٨٤ ح ١٠٤٣٤ - كلهم عنه، به. وذكره الشيخ الألباني حفظه الله في الإرواء ٦/ ٣٠٦ وقال: إسناده صحيح على شرط الشيخين.","vol":"11","page":225},{"text":"٤٤٨٩ - ز حدثنا الدبري (^١)، عن عبد الرزاق، عن معمر، عن ثابت، عن أنس، عن النبي ﷺ قال: \"لا شغار في الإِسلام\" (^٢).\n_________\n(^١) هو إسحاق بن إبراهيم بن عباد.\n(^٢) إسناده حسن. وهو من زوائد أبي عوانة على مسلم.","vol":"11","page":225},{"text":"٤٤٩٠ - ز حدثنا إبراهيم بن محمَّد بن برة (^١)، والدبري قالا: حدثنا عبد الرزاق، حدثنا معمر، عن ثابت، عن أنس بن مالك قال: \"نهى رسول الله ﷺ عن الشغار\" (^٢). *\n_________\n(^١) الصنعاني، وقد روى عن عبد الرزاق بعد ما تغير حفظه، ولكن تابعه الدبري.\n(^٢) إسناده حسن. وهو من زوائد أبي عوانة على مسلم.\n* كُتب في الهامش: بلغ علي بن محمَّد بن … قراءة في المجلس … وصحيح .... والباقي غير واضح.","vol":"11","page":225},{"text":"<span data-type='title' id=toc-712>باب بيان إبطال نكاح المتعة، وأنها أبيحت عام الفتح ثلاثة أيام ثم حرمت.</span>","vol":"11","page":226},{"text":"٤٤٩١ - حدثنا حمدان بن الجنيد الدقاق (^١)، حدثنا عارم (^٢)، حدثنا وهيب، حدثنا عمارة بن غَزِيَّة قال: حدثني الربيع بن سبرة الجهني، عن أبيه قال: \"خرجت مع رسول الله ﷺ عام الفتح إلى مكة فأقمنا ثلاثين من بين ليلة ويوم، فأَذن لنا رسول الله ﷺ في المتعة، فانطلقت أنا وابن عم لي قبل أعلى مكة أو أسفل مكة، فتلقتنا امرأة من بني عامر بن صعصعة كأنها بكرةٌ عنَطْنَطَةِ (^٣)، وعلي بُرد لي وعلى ابن عمي برد وهو قريب من الدمامة، قال: فقلت: هل لك أن يستمتع منك أحدنا ونعطيك بردة؟ قالت: وهل يصلح ذاك؟ قلنا: نعم، فجعلت تنظر إليّ، فإذا رآها ابن عمي عطف وقال: إن برد هذا خلق (^٤) مَحّ (^٥) وبردي برد جديد غض، قالت: وبرد ابن عمك لا بأس به، فاستمتعت منها، فلم نخرج من مكة حتى حرمها رسول الله ﷺ\" (^٦).\n_________\n(^١) هو محمَّد بن أحمد بن الجنيد.\n(^٢) هو محمَّد بن الفضل السدوسي، أبو النعمان.\n(^٣) عَنَطْنَطَة: أي الطويلة العنق مع حسن قوام. والعَنَط: طول العنق. النهاية ٣/ ٣٠٩.\n(^٤) الخِلق: من إخلاق الثوب تقطيعه. النهاية ٢/ ٧١.\n(^٥) مَح: ثوب منح: خَلَق. النهاية ٤/ ٣٠١.\n(^٦) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة وبيان أنه أبيح ثم نسخ =\n⦗٢٢٧⦘ = -٢/ ١٠٢٤، ح ٢٠ - عن أحمد بن سعيد الدارمي عن أبي النعمان (عارم)، به. ولم يذكر لفظه، بل أحاله على رواية بشر.\nورواه عن الجحدري عن بشر عن عمارة بن غزية، به، وذكر لفظه.","vol":"11","page":226},{"text":"٤٤٩٢ - حدثنا ابن أبي الحنين (^١)، حدثنا معلَّى بن أسد، حدثنا وُهيب، عن عمارة بن غزية، عن الربيع بن سَبرة، عن أبيه قال: \"كنا مع النبي ﷺ زمن الفتح بمكة، فلم يخرج من مكة حتى حرم رسول الله ﷺ المتعة\" (^٢).\n_________\n(^١) أبو جعفر محمَّد بن الحسين بن موسى بن أبي الحنين الحُنيني.\n(^٢) رواه مسلم في صحيحه، وسبق تخريجه في الحديث السابق.","vol":"11","page":227},{"text":"٤٤٩٣ - حدثنا أحمد بن عبد الرحمن (^١)، قالا (^٢): حدثنا عمي (^٣)، ح وحدثنا محمَّد بن يحيى (^٤)، حدثنا هارون بن معروف (^٥) وأبو سعيد الجعفي (^٦)، قالا: أخبرنا ابن وهب،\nح وحدثنا محمَّد بن عوف (^٧)، حدثنا أصبغ بن الفرج، عن\n⦗٢٢٨⦘ عبد الله بن وهب، قال: أخبرني يونس، عن ابن شهاب، قال: حدثني عروة بن الزبير أن عبد الله بن الزبير قام بمكة فقال: \"إنَّ ناسًا أعمى الله قلوبهم كما أعمى أبصارهم، يفتون بالمتعة يعرّض بابن عباس -قال محمَّد بن يحيى: \"برجل\". وقال غيره: \"ابن عباس\"- فناداه ابن عباس: إنك جلف جاف، فلعمري لقد كانت المتعة تعمل في عهد إمام المتقين (يريد رسول الله ﷺ)، فقال له ابن الزبير: فجرب بنفسك، فوالله لئن فعلتها لأرجمنَّك بأحجارك\".\nقال يونس: قال ابن شهاب: وأخبرني خالد بن المهاجر بن سيف الله، \"أنه بينما هو جالس عند ابن عباس جاءه رجل فاستفتاه في المتعة، فأمره ابن عباس بها، فقال له ابن أبي عمرة الأنصاري: مهلًا! يابن عباس، قال ابن عباس: أما هي والله لقد فعلت في عهد إمام المتقين. قال ابن أبي عمرة: يا ابن عباس، إنها كانت رخصة في أول الإِسلام لمن اضطر إليها كالميتة، والدم، ولحم الخنزير، ثم أحكم الله الدين ونهى عنه\" (^٨).\nقال يونس (^٩): قال ابن شهاب: وأخبرني عبيد الله بن عبد الله، أنّ ابن عباس كان يفتي بها ويغمض ذلك عليه أهل العلم، فأبى ابن عباس أن ينتقل\n⦗٢٢٩⦘ عن ذلك حتى طفق بعض الشعراء يقول:\nيا صاح هل لك في فتيا ابن عباس … هل لك في ناعم جود متبلة\nتكن مثواك حتى يصدر الناس (^١٠).\nقال: فازداد أهل العلم لها قذرًا ولها بغضًا حين قيل فيها الأشعار.\nقال يونس: قال ابن شهاب: أخبرني الربيع بن سبرة: أنّ أباه قال: \"كنت استمتعت في عهد رسول الله ﷺ من امرأة من بني عامر ببردين أحمرين، ثم نهانا رسول الله ﷺ عن المتعة\" (^١١).\n⦗٢٣٠⦘ قال يونس: قال ابن شهاب: وسمعت الربيع بن سَبْرة يحدث عمر بن عبد العزيز وأنا جالس\".\n- ز روى أيوب بن موسى، عن يونس، عن ابن شهاب أنّه قال: ما مات ابن عباس حتى رجع عن هذا الفتيا (^١٢).\n_________\n(^١) ابن وهب المصري.\n(^٢) هكذا في الأصل، ويظهر أنه سبق قلم من الناسخ، والله أعلم.\n(^٣) عبد الله بن وهب.\n(^٤) الذهلي.\n(^٥) المروزي، أبو علي الخزاز.\n(^٦) يحيى بن سليمان بن يحيى الجعفي.\n(^٧) هو الطائي.\n(^٨) في مسلم \"عنها\".\n(^٩) من هنا إلى قوله: \"حين قيل فيها الشعار\" زيادة ليست في مسلم.\n(^١٠) روى هذا البيت الحازمي في الناسخ والمنسوخ، في النكاح، باب نكاح المتعة ص ١٨٠ - من طريق الحجاج، عن أبي خالد، عن المنهال، عن سعيد بن جبير: قلت لابن عباس، فذكر نحوه، وفيه:\nقد قلت للشيخ لما طال محبسه … يا صاح هل لك في فتيا ابن عباس\nهل لك في رخصة الأطراف آنسة … تكون مثواك حتى مصدر الناس.\n(^١١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٦، ح ٢٧ - عن حرملة بن يحيى، عن ابن وهب، به، مثله.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا مساواة.\n٢ - في رواية مسلم: يعرض برجل \"فناداه\". \"جالس عند رجل\". في رواية أبي عوانة التصريح باسم ابن عباس في هذه المواضع الثلاثة.\n٣ - زاد أبو عوانة: قال يونس: قال ابن شهاب: وأخبرني عبيد الله بن عبد الله أن ابن عباس كان يفتي بها -إلى قوله: - \"حين قيل فيها الأشعار\". وهذه الزيادة صحيحة =\n⦗٢٣٠⦘ = عند أبي عوانة. وقد رواها البيهقي في سننه ٧/ ٢٠٥، قال الشيخ الألباني حفظه الله: وإسنادها صحيح. الإرواء ٦/ ٣١٩. وهي من نفس الطريق السابق.\n(^١٢) هكذا رواه أبو عوانة معلقًا، وهو من زوائد أبي عوانة على مسلم، وقد روى الترمذي في جامعه، في النكاح، باب ما جاء في تحريم نكاح المتعة (٣/ ٤٢١).\nوالبيهقي في السنن الكبرى ٧/ ٢٠٥ - ٢٠٦.\nقوله في تحريم المتعة، من طريق موسى بن عبيدة عن محمَّد بن كعب عنه، أنه قال: إنما المتعة في أول الإِسلام.\nوضعفه الحافظ في فتح الباري ٩/ ١٧٢، والألباني في الإرواء ٦/ ٣١٦.\nثم قال الشيخ الألباني حفظه الله: وجملة القول: أن ابن عباس ﵁ روي عنه في المتعة ثلاثة أقوال:\nالأول: الإباحة مطلقًا.\nالثاني: الإباحة عند الضرورة.\nالآخر: التحريم مطلقًا، وهذا مما لم يثبت عنه صراحة، بخلاف القولين الأولين، فهما ثابتان عنه. والله أعلم. الإرواء ٦/ ٣١٩.\nقلت: أما الأول فهو كما مر في مسلم، وأبي عوانة، وأما الثاني: فقد قال فيه الحافظ بعد ذكره للروايات: فهذه أخبار يقوي بعضها ببعض. فتح الباري ٩/ ١٧٢.","vol":"11","page":227},{"text":"٤٤٩٤ - حدثنا حمدان بن الجنيد الدقاق، حدثنا زكريا بن عدي (^١)،\nح وحدثنا ابن الجنيد الدقاق، حدثنا سليمان بن داود الهاشمي (^٢) قالا: حدثنا إبراهيم بن سعد، عن عبد الملك بن الربيع بن سبرة، عن أبيه، عن جده قال: \"أمرنا رسول الله ﷺ بالمتعة عام الفتح، ثم نهانا عنها، وقال: إنها حرام، من حرام الله إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن الصلت التيمي مولاهم.\n(^٢) أبو أيوب البغدادي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٥، ح ٢٢ - من طريق يحيى بن آدم، حدثنا إبراهيم بن سعد، به.\nفوائد الاستخراج: زيادة: \"إنها حرام من حرام الله إلى يوم القيامة\".","vol":"11","page":231},{"text":"٤٤٩٥ - حدثنا محمَّد بن عبد الله بن عبد الحكم، حدثنا حرملة بن عبد العزيز بن الربيع بن سَبْرة (^١)، قال: حدثني أبي: عبد العزيز بن الربيع بن سَبرة بن معبد، عن أبيه، عن جده قال: \"أمرنا رسول الله ﷺ بالتمتع من النساء عام الفتح بمكة، فخرجت أنا وصاحب لي من بني سليم حتى وجدنا جارية من بني عامر كأنها بَكرةٌ عيطاءُ، فخطبناها إلى نفسها، وعرضنا عليها بُردينا، فجعلت تنظر فتراني أشب وأجمل من صاحبي، وترى برد صاحبي أحسن وأجود من بردي، فوامرت نفسها ساعة، ثم\n⦗٢٣٢⦘ اختارتني على صاحبي، فكن معنا ثلاثًا، ثم أمر نبي الله ﷺ أن نفارقهن\" (^٢).\n- رواه زيد بن الحباب، عن عبد العزيز بن الربيع بن سَبْرة، بإسناده مثله (^٣).\n_________\n(^١) أبو معبد الجهني. قال الذهبي: صدوق. وقال الحافظ: لا بأس به. الكاشف ١/ ١٥٤، التقريب ١١٨٣.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق ٢/ ١٠٢٥، ح ٢٣ - عن يحيى بن يحيى، أخبرنا عبد العزيز بن الربيع، به. نحوه.\nزاد أبو عوانة: لفظ: \"أشب\" و\"أجود\".\n(^٣) هكذا رواه أبو عوانة معلقا. ولم أقف على تخريج هذا الطريق موصولًا.","vol":"11","page":231},{"text":"٤٤٩٦ - حدثنا محمَّد بن أحمد بن الجنيد الدقاق، حدثنا أبو النضر (^١)، حدثنا الليث،\nح وحدثنا يحيى بن إسحاق (^٢)، عن الليث بن سعد، عن الربيع بن سَبْرة، عن أبيه قال: \"أذِنَ رسول الله ﷺ في المتعة، فانطلقتُ ورجلٌ إلى امرأة من بني عامر كأنها بكرَةٌ عيطاءُ، فعرضنا أنفسنا عليها، فقالت: ما تعطيني؟ فقلت: ردائي، وقالت لصاحبي: ما تعطيني؟ فقال: ردائي، وكان رداء صاحبي أجود من ردائي، كنت أَشب منه، فإذا نظرت إلى رداء صاحبي أعجبها، وإذا نظرت إليَّ أعجبتها، ثم قالت: تعال أنت، ورداؤُك يكفيني، فمكثت معها ثلاثًا، ثم إنَّ رسول الله ﷺ قال: من كان عنده من\n⦗٢٣٣⦘ هذه النساء التي تمتع بهن، فليخل سبيلها\" (^٣).\nوهذا لفظ يحيى بن إسحاق السالحيني.\n_________\n(^١) هو هاشم بن القاسم الليثي.\n(^٢) السيلحيني.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة وبيان أنه أبيح ثم نسخ -٢/ ١٠٢٣، ح ١٩ - عن قتيبة بن سعيد، عن الليث، به.","vol":"11","page":232},{"text":"٤٤٩٧ - حدثنا يونس بن عبد الأعلى (^١)، والربيع بن سليمان (^٢)، قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث (^٣)، والليث بن سعد، أن الربيع بن سَبْرة الجهني حدثهما عن أبيه: \"أن رسول الله ﷺ نهى عن متعة النساء عام الفتح\" (^٤).\n_________\n(^١) هو الصدفي.\n(^٢) هو المرادي.\n(^٣) ابن يعقوب الأنصاري.\n(^٤) رواه مسلم في صحيحه، عن قتيبة، عن الليث، به، بأطول مما هنا. انظر الحديث السابق.\nفوائد الاستخراج:\n١ - تصريح عمرو والليث بالتحديث عن الربيع، وعند مسلم رواية الليث بالعنعنة.\n٢ - زيادة لفظ \"عام الفتح\"، والنهي عام الفتح، رواه مسلم في صحيحه، من طريق عبد الملك بن الربيع عن أبيه عن جده في النكاح، باب نكاح المتعة …","vol":"11","page":233},{"text":"٤٤٩٨ - حدثنا شعيب بن عمرو (^١)، قال: حدثنا سفيان بن عيينة، عن\n⦗٢٣٤⦘ الزهريّ، عن الربيع بن سَبْرة، عن أبيه: \"أنَّ النبي ﷺ نهى عن نكاح المتعة\" (^٢).\n_________\n(^١) شعيب بن عمرو، أبو محمَّد الضُّبعي، ت ٢٦١ هـ. قال الذهبي: المسند المحدث. السير ١٢/ ٣٠٤.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٦، ح ٢٤ - عن عمرو الناقد، وابن نمير قالا: حدثنا سفيان، به، مثله.","vol":"11","page":233},{"text":"٤٤٩٩ - حدثنا ابن الجنيد، حدثنا الحميدي، حدثنا سفيان، حدثنا الزهريّ قال: أخبرني الربيع بن سَبْرة، عن أبيه: \"أنَّ رسول الله ﷺ نهى عن نكاح المتعة عام الفتح\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن عمرو الناقد، وابن نمير قالا: حدثنا سفيان، به. مثله.\nوتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - تصريح سفيان بالتحديث عن الزهريّ.\n٢ - تصريح الزهريّ بالإخبار عن الربيع بن سبرة.\n٣ - تحديد وقت النهي عن المتعة، فقال أبو عوانة في روايته: \"عام الفتح\".","vol":"11","page":234},{"text":"٤٥٠٠ - حدثنا محمَّد بن مهل (^١)، والدبري (^٢)، عن عبد الرزاق، عن معمر، عن الزهريّ، عن الربيع بن سَبْرة، عن أبيه \"أنَّ رسول الله ﷺ حرّم متعة النساء\" (^٣).\n_________\n(^١) هو محمَّد بن عبد الله بن مهل.\n(^٢) إسحاق بن إبراهيم.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٦، ح ٢٥ - من طريق ابن علية، عن معمر، به، نحوه، وزاد \"يوم الفتح\". =\n⦗٢٣٥⦘ = وطريق عبد الرزاق عن معمر من زوائد أبي عوانة على مسلم.","vol":"11","page":234},{"text":"٤٥٠١ - حدثنا جعفر بن محمَّد الرقي (^١)، قال: حدثنا سيدان (^٢) يعني: ابن مضارب.\nح وحدثنا أبو أمية (^٣)، قال: حدثنا عبيد الله القواريري، حدثنا حماد بن زيد، عن أيوب (^٤)، قال: سمعت الزهريّ يقول: \"إنَّ رسول الله ﷺ نهى عن متعة النساء عام الفتح\" (^٥).\nقلت: من حدثك، قال: حدثني رجل، عن أبيه، ونحن عند عمر بن عبد العزيز (^٦).\nقال حماد: وزعم معمر (^٧) أنه الربيع بن سبرة.\n_________\n(^١) يحتمل أنه جعفر بن محمَّد بن الحجاج القطان الرقي. قال ابن أبي حاتم: سمع منه أبي بالرقة وكتب إليه. الجرح والتعديل ٢/ ٢٨٨.\n(^٢) هو: أبو محمَّد سيدان بن مضارب الباهلي البصري.\n(^٣) محمَّد بن إبراهيم.\n(^٤) أيوب بن موسى بن عمرو الأموي.\n(^٥) الإسناد رجاله ثقات. وظاهره الإرسال، ولكن جواب الزهري لأيوب يوضح وصله، وسيأتي موصولًا في ح ٤٥٠٢. ورواه مسلم في صحيحه، وتقدم تخريجه في ٤٤٩٩.\n(^٦) جلوس الزهريّ عند عمر بن عبد العزيز وسماعه من الربيع قد تقدم في ح ٤٤٩٣ بعد ذكره للفظ الحديث.\n(^٧) رواية معمر عن الزهري، عن الربيع تقدمت في الحديث السابق ٤٥٠٠.","vol":"11","page":235},{"text":"٤٥٠٢ - حدثنا أبو أمية، حدثنا محمَّد بن سابق (^١)، حدثنا إبراهيم بن طهمان (^٢)، عن أيوب -يعني ابن موسى-، عن محمَّد بن مسلم الزهريّ، عن الربيع، عن أبيه أنه قال: \"نهى رسول الله ﷺ عن متعة النساء في حجة الوداع\" (^٣).\n_________\n(^١) التميمي، الكوفي.\n(^٢) الخراساني، أبو سعيد.\n(^٣) رواه مسلم في صحيحه، من رواية معمر عن الزهريّ، به. وتقدم تخريجه في ح ٤٥٠٠. لكن فيه \"يوم الفتح\" بدل \"حجة الوداع\"، وسيأتي الكلام على لفظ \"حجة الوداع\" في ح ٤٥٠٤.","vol":"11","page":236},{"text":"٤٥٠٣ - حدثنا أبو أمية، قال: حدثنا قبيصة (^١)، حدثنا سفيان (^٢)، عن إسماعيل بن أمية (^٣)، عن الزهريّ، عن الربيع بن سبرة، عن أبيه: \"أنَّ النبي ﷺ نهى عن متعة النساء في حجَّة الوداع\" (^٤).\n_________\n(^١) ابن عقبة السوائي.\n(^٢) هو الثوري.\n(^٣) ابن عمرو بن سعيد بن العاص.\n(^٤) رواه مسلم في صحيحه، عن عمرو الناقد، وابن نمير عن سفيان، به. ليس فيه \"حجة الوداع\" وتقدم تخريجه في ح ٤٤٩٨.\nوالحديث إسناده حسن، ولكن أعل البيهقي، والألباني لفظ \"حجة الوداع\" انظر الحديث الآتي. وقد رواه أبو داود في سننه، في النكاح، باب في نكاح المتعة -٢/ ٥٥٨ - من طريق عبد الوارث، عن إسماعيل، به، بألفاظ متقاربة. وفيه قصة.\nوتقدم في الروايات السابقة من طرق عن الزهريّ بإسناده أن ذلك كان عام الفتح.","vol":"11","page":236},{"text":"٤٥٠٤ - حدثنا محمَّد بن إشكاب (^١)، أخبرنا سعيد بن عمرو (^٢)، حدثنا عبثر (^٣)، قال: حدثنا سفيان، عن إسماعيل بن أمية، بمثله: \"عن متعة النساء\" (^٤).\n_________\n(^١) محمَّد بن الحسين بن إبراهيم العامري، البغدادي.\n(^٢) هكذا في الأصل سعيد، مهمل ولكن وضع عليه علامة خروج ثم كتب في الهامش \"شعيب\" ووضع عليه علامة صح. ولكن عند الرجوع إلى ترجمة عبثر وجدت ضمن تلاميذه. سعيد بن عمرو. وسيأتي في ح ٤٥١٤. وهو سعيد بن عمرو بن سهل الكندي، الأشعثي الكوفي، ثقة. التقريب ٢٣٨٥.\n(^٣) عَبْثر بن القاسم الزبيدي.\n(^٤) أخرجه مسلم في صحيحه، عن عمرو الناقد، وابن نمير، قالا: حدثنا سفيان به، مثله، لكن فيه: \"عام الفتح\" بدل \"حجة الوداع\" وتقدم تخريجه في ٤٤٩٨.\nقال الشيخ الألباني حفظه الله -بعد ذكره لرواية أبي داود-: \"شاذ بهذا اللفظ ونقل عن البيهقي قوله: كذا قال، ورواية الجماعة عن الزهريّ أولى\". يعني: أن ذكر \"حجة الوداع\" فيه شاذ، خالف فيه إسماعيل بن أمية رواية الجماعة وهم كما ذكر قبل: معمر، وابن عيينة، وصالح بن كيسان.\n- ثم فصل في ذكرها: وختمها يقول الحافظ: فلا يصح من الروايات شيء بغير علة إلا غزوة الفتح\". اهـ. مختصرًا. الإرواء ٦/ ١١٣ - ١١٥.\nقلت: ثم قال الحافظ: وأما حجة الوداع فهو اختلاف على الربيع بن سبرة، والرواية عنه بأنها \"في الفتح\" أصح وأشهر، فإن حفظه فليس في سياق أبي داود سوى مجرد النهي، فلعله ﷺ أراد إعادة النهي ليشيع ويسمعه من لم يسمعه قبل ذلك. اهـ.\nمختصرًا من فتح الباري ٩/ ١٧٠.","vol":"11","page":237},{"text":"٤٥٠٥ - حدثنا محمَّد بن عبيد الله بن يزيد بن المنادي، وأبو أمية قالا: حدثنا يونس بن محمَّد، حدثنا عبد الواحد بن زياد، حدثنا أبو عميس، عن إياس بن سلمة، عن أبيه (^١) قال: \"رخَّص لنا رسول الله ﷺ في المتعة عام أوطاس ثلاثًا ثم نهى عنه\" (^٢).\n_________\n(^١) سلمة بن الأكوع الأسلمي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابقين ٢/ ١٠٢٣، ح ١٨ - عن أبي بكر بن أبي شيبة، عن يونس، به. بألفاظ متقاربة.","vol":"11","page":238},{"text":"<span data-type='title' id=toc-713>باب بيان الرد على ابن عباس في إباحته نكاح المتعة، وأنّ النبي ﷺ نهى عنها يوم خيبر.</span>","vol":"11","page":239},{"text":"٤٥٠٦ - حدثنا سليمان بن سيف (^١)، حدثنا علي بن المدينيّ، حدثنا سفيان بن عيينة، قال: سمعت الزهريّ يقول: أخبرني الحسن بن محمَّد وعبد الله بن محمَّد -وكان الحسن أوثق في أنفسنا، وكان عبد الله يتبع حديث السبئية، يعني: الروافض- عن أبيهما، عن علي: \"أنَّ النبي ﷺ نهى عن نكاح المتعة، وعن لحوم الحمر الأهلية\" (^٢).\n_________\n(^١) هو الحراني.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٧، ح ٣٠ - عن ابن أبي شيبة، وابن نمير، وزهير بن حرب جميعًا عن ابن عيينة، به، مثله. وزاد \"يوم خيبر\".\nوالبخاري في صحيحه، في النكاح، باب نهي رسول الله ﷺ عن نكاح المتعة أخيرًا - ح ٥١١٥ - عن مالك بن إسماعيل عن ابن عيينة، به، أن عليا قال لابن عباس: … فذكره بالزيادة.\nفوائد الاستخراج:\n١ - تصريح سفيان بالسماع من الزهريّ، وهو عند مسلم بالعنعنة.\n٢ - تصريح الزهريّ أيضًا بالإخبار، وروايته عند مسلم بالعنعنة أيضًا.\n٣ - زيادة \"وكان الحسن أوثق في أنفسنا، وكان عبد الله يتبع حديث السبئية، يعني: الروافض\". وهذه الزيادة رواها الإمام أحمد في مسنده ١/ ٧٩.","vol":"11","page":239},{"text":"٤٥٠٧ - حدثنا محمَّد بن إسماعيل الصائغ بمكة، قال: حدثنا سليمان بن\n⦗٢٤٠⦘ داود الهاشمي، قال: حدثنا سفيان بن عيينة، عن الزهريّ، عن الحسن وعبد الله ابني محمَّد، عن أبيهما، عن علي ﵁ قال: \"نهى رسول الله ﷺ عن متعة النساء يوم خيبر، وعن أكل لحوم الحمر الأهلية\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق ابن عيينة، به، مثله تمامًا. وسبق تخريجه في الحديث السابق.","vol":"11","page":239},{"text":"٤٥٠٨ - حدثنا محمَّد بن مهل (^١)، ومحمد بن إسحاق (^٢)، والدبري، ﵏ قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهريّ، قال: أخبرني الحسن وعبد الله أبناء محمَّد بن علي أنَّهما أخبراه عن أبيهما محمَّد بن علي أنه سمع أباه علي بن أبي طالب ولقي ابن عباس ﵄، وبلغه أنّه يرخص في متعة النساء، فقال له علي: \"إنّك امرؤ تائه إنَّ رسول الله ﷺ وقد نهى عنها يوم خيبر، وعن لحوم الحمر الإنسيّة\" (^٣).\n_________\n(^١) هو محمَّد بن عبد الله بن مهل.\n(^٢) هو البكائي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٧، ح ٢٩ - من طريق جويرية عن مالك، عن الزهريّ، به، ولم يذكر اللفظ المرفوع، بل أحاله على رواية يحيى عن مالك، وليس فيه قوله: \"ولقي ابن عباس ﵄، وبلغه أنه يرخص في متعة النساء\"، وهو من فوائد الاستخراج.","vol":"11","page":240},{"text":"٤٥٠٩ - حدثنا يونس بن عبد الأعلى، قال أخبرنا ابن وهب، قال: حدثني مالك بن أنس وأسامة بن زيد، ويونس بن يزيد أن ابن شهاب\n⦗٢٤١⦘ حدثهم، عن عبد الله، والحسن -ابني محمَّد- عن أبيهما، عن علي بن أبي طالب ﵁ \"أنَّ رسول الله ﷺ نهى يوم خيبر عن متعة النساء، وعن أكل لحوم الحمر الأهلية\" (^١).\n_________\n(^١) رواه مسلم في صحيحه-٢/ ١٠٢٨، ح ٣٢ - عن أبي الطاهر، وحرملة جميعًا عن ابن وهب، به، نحوه. وزاد \"يقول لابن عباس\". وفيه: \"الإنسية\" بدل \"الأهلية\".","vol":"11","page":240},{"text":"٤٥١٠ - حدثنا محمَّد بن إسماعيل بن سالم المكي، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا عبد الوهاب الثقفي (^١)، قال: سمعت يحيى بن سعيد الأنصاري، قال: حدثني مالك بن أنس أن ابن شهاب ذكره (^٢) أن الحسن وعبد الله ابني محمَّد بن علي أخبراه أن أباهما أخبرهما أن علي بن أبي طالب ﵁ قال: \"حرم رسول الله ﷺ متعة النساء يوم خيبر\" (^٣).\n_________\n(^١) عبد الوهاب بن عبد المجيد، البصري.\n(^٢) هكذا في الأصل، ثم وضع عليه علامة خروج كتب في الهامش \"أخبر\" ووضع عليه علامة ح.\n(^٣) رواه مسلم في صحيحه، نحوه، وتقدم تخريجه في ح ٤٥٠٨.","vol":"11","page":241},{"text":"٤٥١١ - حدثنا إبراهيم بن أبي داود (^١)، قال: حدثنا علي بن عياش (^٢)، وخطاب بن عثمان (^٣)، قالا: حدثنا إسماعيل بن عياش (^٤)، عن\n⦗٢٤٢⦘ يحيى بن سعيد، عن مالك، بإسناده: \"أنَّ النبي ﷺ نهى عن لحوم الحمر الأهلية\" (^٥).\n_________\n(^١) هو إبراهيم بن سليمان الأسدي.\n(^٢) الحمصي، الألهاني.\n(^٣) الطائيّ الحمصي.\n(^٤) الحمصي العَنسي.\n(^٥) رواه مسلم في صحيحه، بمثله، وتقدم تخريجه في ٤٥٠٩.","vol":"11","page":241},{"text":"٤٥١٢ - حدثنا أبو حميد الحمصي (^١)، قال: حدثنا المعافى بن عمران (^٢)، قال: حدثنا إسماعيل بن عياش، عن يحيى بن سعيد، قال: أخبرني مالك بن أنس بإسناده: \"أنَّ النبي ﷺ نهى يوم خيبر عن متعة النساء\" (^٣).\n_________\n(^١) هو أحمد بن محمَّد بن المغيرة.\n(^٢) الأزدي.\n(^٣) رواه مسلم في صحيحه، مثله، وتقدم تخريجه في ح ٤٥٠٩.","vol":"11","page":242},{"text":"٤٥١٣ - حدثنا أبو فروة الرهاوي (^١) ﵀، قال: حدثنا المغيرة بن سقلاب، عن عمر بن محمَّد العمري (^٢)، عن مالك بن أنس، كان ابن شهاب، عن الحسن وعبد الله -ابني محمَّد بن علي- عن أبيهما، عن علي، أنّه قال لابن عباس ﵄: \"إنّك امرؤٌ تائه، إنَّ رسول الله ﷺ حَرم المتعة يوم خيبر، ولحوم الحمر الإنسية\" (^٣).\nهذا حديث يساوي ألف حديث؛ لأن عمر عن مالك غريب يجمع حديثه.\n_________\n(^١) يزيد بن محمَّد بن يزيد بن سنان.\n(^٢) ابن زيد، المدني.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة وبيان أنه أبيح ثم نسخ -٢/ ١٠٢٧، ح ٢٩ - من طريق جويرية عن مالك، به، مثله.","vol":"11","page":242},{"text":"٤٥١٤ - حدثنا محمَّد بن إشكاب، ونجيح بن إبراهيم (^١) رحمهما الله، قالا: حدثنا سعيد بن عمرو، قال (^٢): حدثنا عبثر، عن سفيان، عن مالك ابن أنس، عن محمَّد بن مسلم، عن الحسن بن محمَّد ابن الحنفية، عن أبيه، عن علي ﵁ أنه قال لابن عباس: \"إنك امرؤٌ تائه، إنَّ النبي ﷺ نهى عن متعة النساء يوم خيبر، وعن لحوم الحمر الأهلية\" (^٣).\n_________\n(^١) نجيح بن إبراهيم الزماني، كوفي، كان يتفقه، يغرب. الثقات ٩/ ٢٢٠.\n(^٢) في الأصل \"قالا\"، والصواب ما أثبته، ولعله سبق قلم من الناسخ.\n(^٣) رواه مسلم في صحيحه، من غير هذا الطريق، انظر الحديث الذي قبله وهذه الطرق كلها لم يخرجها مسلم في صحيحه.","vol":"11","page":243},{"text":"٤٥١٥ - حدثنا الحسن بن عفان العامري (^١) ﵀، قال: أخبرنا يحيى بن فضيل (^٢)، قال: حدثنا الحسن بن صالح (^٣)، قال: حدثني عبيد الله بن عمر، عن ابن شهاب، عن الحسن بن محمَّد وعبد الله بن محمَّد يحدثان، عن أبيهما محمَّد بن الحنفية، عن علي: أنّ ابن عباس ﵄ أَفتى بمتعة النساء فقال له علي ﵁: \"إنك رجل تائه، نهى رسول الله ﷺ يوم خيبر عنها، وعن أكل لحوم الحمر الإنسية\" (^٤).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) الكوفي.\n(^٣) الهمداني، الثوري.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٨، ح ٣١ - عن محمَّد بن عبد الله بن نمير، عن أبيه، عن عبيد الله، به، نحوه. =\n⦗٢٤٤⦘ = فوائد الاستخراج:\n١ - تمييز المهمل عبيد الله، بذكر اسم أبيه \"عمر\".\n٢ - تصريح الحسن ومحمد بالتحديث عن أبيهما، وفي مسلم بالعنعنة.\n٣ - قال هنا: \"إنك رجل تائه\" وفي مسلم \"مهلا\".","vol":"11","page":243},{"text":"٤٥١٦ - حدثنا محمَّد بن كثير الحراني (^١)، قال: حدثنا سعيد بن حفص النفيلي (^٢)، قال: حدثنا يونس بن راشد (^٣)، عن العمري -يعني عبيد الله-، عن ابن شهاب ﵀ بمثله (^٤).\nرواه ابن نمير (^٥)، عن عبيد الله أيضًا.\n_________\n(^١) هو محمَّد بن يحيى بن كثير.\n(^٢) الحراني.\n(^٣) الحراني، أبو إسحاق.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\n(^٥) وصله مسلم في صحيحه.","vol":"11","page":244},{"text":"٤٥١٧ - حدثنا أبو بكر محمَّد بن عبد الرحمن الجعفي، قال: حدثنا أبو أسامة (^١)، عن عبيد الله بن عمر العمري، عن الزهريّ، عن عبد الله والحسن ابني محمَّد، عن أبيهما أن عليا قال لابن عباس ﵄: \"أما علمت أنَّ رسول الله ﷺ نهى عن المتعة، وعن لحوم الحمر الأهلية\" (^٢).\n_________\n(^١) حماد بن أسامة.\n(^٢) رواه مسلم في صحيحه، من طريق ابن نمير عن عبيد الله، به. وتقدم تخريجه في =\n⦗٢٤٥⦘ = ح ٤٥١٥.","vol":"11","page":244},{"text":"٤٥١٨ - حدثنا هلال بن العلاء (^١)، وأبو أمية، قالا: حدثنا عبد الله بن جعفر (^٢)، قال: حدثنا عبيد الله بن عمرو (^٣)، عن إسحاق بن راشد (^٤)، عن الزهريّ، عن عبد الله بن محمَّد بن علي، عن أبيه، عن علي: \"نهى رسول الله ﷺ عن نكاح المتعة\" (^٥).\nفقلت للزهري: فهلا عن الحسن ذكرت الحديث، فقال الزهريّ: لو أن الحسن هو حدثني به لم أشك.\n_________\n(^١) هلال بن العلاء بن هلال بن عمر الباهلي مولاهم، أبو عمر الرقي.\n(^٢) ابن غيلان، الرقي.\n(^٣) أبو الوليد، الرقي الأسدي.\n(^٤) هو الجزري. وفي حديثه عن الزهريّ بعض الوهم، كما في \"التقريب\" (٣٥٠).\n(^٥) رواه مسلم في صحيحه، من طريق عبيد الله، عن الزهريّ، وتقدم تخريجه في ح ٤٥١٥، وهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":245},{"text":"٤٥١٩ - حدثنا أبو الجماهر محمَّد بن عبد الرحمن الحضرمي (^١)، قال: حدثنا علي بن عياش (^٢)، قال: حدثنا عبد العزيز بن أبي سلمة (^٣)،\nح وحدثنا يونس بن حبيب (^٤)، قال: حدثنا أبو داود، قال: حدثنا\n⦗٢٤٦⦘ عبد العزيز بن أبي سلمة، وسفيان بن عيينة، عن الزهريّ، عن الحسن وعبد الله -ابني محمَّد بن علي- عن أبيهما، عن علي قال: \"قد نهى رسول الله ﷺ عن متعة النساء عام خيبر، وعن أكل لحوم الحمر الإنسية\" (^٥).\n_________\n(^١) الحمصي، قاضي الأندلس.\n(^٢) الألْهاني، الحمصي.\n(^٣) عبد العزيز بن عبد الله الماجشون.\n(^٤) الأصبهاني.\n(^٥) رواه مسلم في صحيحه، عن ابن أبي شيبة، وابن نمير، وزهير كلهم عن ابن عيينة، به.\nليس في (عبد العزيز بن أبي سلمة). وتقدم تخريجه في ح ٤٥٠٦.","vol":"11","page":245},{"text":"٤٥٢٠ - ز حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني عمر بن محمَّد بن زيد العمري، عن ابن شهاب، قال: أخبرني سالم بن عبد الله \"أنّ رجلًا سأل عبد الله بن عمر عن المتعة، قال: حرام. فقال: إن فلانًا يقول فيها، فقال: والله لقد علم أنَّ رسول الله ﷺ حرمها يوم خيبر، وما كنا مسافحين\" (^١).\n_________\n(^١) الإسناد رجاله ثقات رجال الشيخين، ما عدا شيخ المصنف فهو من رجال مسلم.\nوهذا الحديث من زوائد أبي عوانة على مسلم.\nأخرجه الطبراني في الأوسط من طريق إسحاق بن راشد عن الزهريّ به، نحوه، ليس فيه لفظ \"خيبر\". قال الحافظ: إسناده قوي. التلخيص الحبير ٣/ ١٥٤، وتقدمت رواية إسحاق عن الزهريّ في ح (٤٥١٨).","vol":"11","page":246},{"text":"٤٥٢١ - ز حدثنا علي بن حرب، قال: حدثنا محمَّد بن فضيل، قال: حدثنا منصور بن دينار (^١)، عن الزهريّ، عن سالم قال: \"جاء رجل إلى ابن عمر فسأله عن متعة النساء، فقال: هي حرام، فقال الرجل:\n⦗٢٤٧⦘ فإن فلانا يزعم قال: إنها حلال! فقال: لقد علم أنَّ رسول الله ﷺ نهى عن متعة النساء يوم خيبر، وقال: هي حرام، وما كنا مسافحين\" (^٢).\n_________\n(^١) منصور بن دينار السهمي التميمي.\n(^٢) إسناده حسن، ومنصور لم ينفرد، فقد تابعه عمر بن محمَّد بن زيد العمري في الحديث السابق. وهذا الحديث من زوائد أبي عوانة على مسلم.","vol":"11","page":246},{"text":"٤٥٢٢ - ز حدثنا شعيب بن عمرو، قال: حدثنا سفيان بن عيينة، عن الزهريّ، عن سالم، عن أبيه: \"أنه سُئل عن متعة النساء، قال: لا نعلمها إلا السِّفاح\" (^١).\nقال أبو عوانة: سمعت أهل العلم يقولون: معنى حديث علي بن أبي طالب أنه قال: \"نهى النبي ﷺ عن أكل لحوم الحمر الأهلية يوم خيبر، ونهى عن متعة النساء أيام الفتح\".\n_________\n(^١) رجاله رجال الشيخين، سوى شيخ أبي عوانة. قال فيه الذهبي: المسند المحدث. وقد رواه ابن أبي شيبة في مصنفه، في النكاح ٤/ ٢٩٢ عن ابن عيينة عن الزهري، به.","vol":"11","page":247},{"text":"<span data-type='title' id=toc-714>باب ذكر الخبر المبين أن النبي ﷺ حرم نكاح المتعة بتحريم الله، وأنَّ النبي ﷺ أباح لهم أن يؤجلوا أجلًا مسمى في الإستمتاع، وأنه لما حرمها نهاهم أن يأخدوا منهن ما أعطوهن وإن لم ينقض (^١) أجلهن </span>(^٢).\n_________\n(^١) في الأصل: لم ينقضي.\n(^٢) قبل بداية هذا الباب في الهامش سماع طويل غير واضح.","vol":"11","page":248},{"text":"٤٥٢٣ - حدثنا أبو بكر الصغاني، قال: حدثنا أبو نعيم (^١)، قال: حدثنا عبد العزيز بن عمر بن عبد العزيز، عن الربيع بن سَبْرة الجهني أنّ أباه أخبره \"أنهم خرجوا مع رسول الله ﷺ حجة الوداع حتى نزلوا عسفان، وأنّه قام إلى رسول الله ﷺ رجل من بني مدلج يقال له: سراقة بن مالك بن جُعشم أو مالك بن سراقة فقال: يا رسول الله اقض لنا قضاء قوم، وذكر الحديث. فقال رسول الله ﷺ: استمتعوا من هذه النساء. -والاستمتاع عندنا: التزويج-. فعرضنا ذلك على النساء فأبين إلا أن يضربن (^٢) بيننا وبينهن أجلًا، فذكرنا ذلك للنبي ﷺ، فقال: افعلوا، فخرجت أنا وابن عم لي، معي برد، ومعه برد أجود من بردي، وأنا أشبّ منه، فأتينا امرأة فأعجبها برده وأعجبها شبابي، وصار شأنها\n⦗٢٤٩⦘ إلى أن قالت: برد كبرد، وكان الأجل بيني وبينها عشرا، فبت عندها ليلة ثم أصبحت فخرجت فإذا رسول الله ﷺ قائم بين الركن والباب وهو يقول: أيها الناس إني كنت أذنت لكم في الاستمتاع من هذه النساء، ألا وإن الله قد حرّم ذلك إلى يوم القيامة، فمن كان عنده منهن شيءٌ فليخل سبيلها، ولا تأخذوا مما آتيتموهن شيئًا\" (^٣).\n_________\n(^١) هو الفضل بن دكين.\n(^٢) يضربن: أي يعقدن. النهاية ٣/ ٨٠.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة، وبيان أنه أبيح ثم نسخ -٢/ ١٠٢٥، ح ٢١ - من طريق عبد الله بن نمير وعبدة بن سليمان جميعًا عن عبد العزيز بن عمر، به، مختصرًا، ليس فيه أول الحديث من قوله: \"أنهم خرجوا مع رسول الله ﷺ حجة الوداع\" إلى قوله: \"فبت عندها ليلة ثم أصبحت فخرجت\". وهو من فوائد الاستخراج.\nوذكر هذا الحديث الشيخ ناصر الدين الألباني -حفظه الله- وفصل فيمن خرجه، ثم قال: \"كذلك أخرجه مسلم، والبيهقي، ولكنهما لم يذكرا حجة الوداع\". والجواب أن عبد العزيز هذا قد اضطرب عليه فيه … فبعضهم ذكر فيه المتعتين، وبعضهم لم يذكر فيه إلا متعة الحج. ولا ذكروا أنها كانت في حجة الوداع، فهذا كله يدل على أنه لم يضبط حديثه، وذلك مما لا يستبعد منه … فمثله لا يحتج به فيما خالف فيه الثقات … \" اهـ. مختصرًا من الإرواء ٦/ ٣١٤ - ٣١٥.","vol":"11","page":248},{"text":"٤٥٢٤ - حدثنا محمَّد بن إسحاق الصغاني، ويحيى بن أبي طالب (^١)، قالا: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا عبد الملك بن جريج، عن\n⦗٢٥٠⦘ عبد العزيز بن عمر أن الربيع بن سَبْرة حدثه، عن أبيه قال: \"خرجنا مع رسول الله ﷺ حتى إذا كنا بعسفان قال: استمتعوا بهذه النساء، قال: فجئت أنا وابن عمي إلى امرأة ببردين، فنظَرَتْ فإذا بُرد ابن عمي خير من بُردي وإذا أنا أشب منه. قالت: برد كبرد، قال: فتزوجتها، فاستمتعت منها على ذلك البرد أيامًا، حتى إذا كان يوم التروية قام النبي ﷺ بين الحجر والركن، فقال: ألا إني كنت أمرتكم بهذه المتعة وإن الله قد حرمها إلى يوم القيامة، فمن كان استمتع من امرأة فلا يرجع إليها، وإن كان بقي من أجله شيء فلا يأخذ منها مما أعطاها شيئًا\" (^٢).\nقال ابن جريج يومئذ: اشهدوا أني قد رجعت عنها بعد ثمانية عشر حديثا أروي فيها، لا بأس بها.\n_________\n(^١) يحيى بن أبي طالب جعفر بن عبد الله بن الزبرقان، أبو بكر البغدادي.\n(^٢) رواه مسلم في صحيحه، من طريق ابن نمير وعبدة بن سليمان كلاهما عن عبد العزيز، به، مختصرًا، وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة من أوله إلى قوله: \" … يوم التروية\". وكذا لفظ \"وإن كان بقي من أجله شيء\"، وأيضًا قول ابن جريج في آخر الحديث.\nوهذه الزيادات على مسلم رواها أبو عوانة من طريق ابن جريج وقد عنعن، ولكن تابعه عليه أبو نعيم الفضل بن دكين في الحديث السابق.","vol":"11","page":249},{"text":"٤٥٢٥ - حدثنا سعيد بن عبد الرحمن (^١) بن عبد الله بن\n⦗٢٥١⦘ دادويه الصنعاني أبو إبراهيم، قال: قرأت على أبي (^٢)، عن رباح (^٣)، عن معمر (^٤)، عن ابن جريج، عن عبد العزيز بن عمر بن عبد العزيز نحوه. وقال فيه: \"من عنده من هذه النسوة على جهة النكاح فليفارقهن\" (^٥).\nلم نكتبه لمعمر، عن ابن جريج عنه.\n_________\n(^١) سعيد وأبوه لم أقف عليهما.\n(^٢) ذكره المزي في تهذيب الكمال في ترجمة شيخه رباح.\n(^٣) رباح بن زيد القرشيّ مولاهم، الصنعاني.\n(^٤) ابن راشد الأزدي.\n(^٥) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٥٢٣.\nليس فيه الزيادة. ولكن هذه الزيادة قد عنعن فيها ابن جريج وقد تابعه سفيان وابن عياض، كما سيأتي.","vol":"11","page":250},{"text":"٤٥٢٦ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن عبد العزيز بن عمر بن عبد العزيز،\nح وحدثنا ابن الجنيد (^١)، قال: حدثنا يزيد بن هارون، عن سفيان بن سعيد (^٢)، عن عبد العزيز بن عمر بن عبد العزيز،\nح وأخبرنا يونس بن عبد الأعلى، قال: حدثنا أنس بن عياض (^٣)، عن عبد العزيز بن عمر بن عبد العزيز، بإسنادهم بحديثهم فيه (^٤).\n_________\n(^١) محمَّد بن أحمد الدقاق.\n(^٢) هو الثوري.\n(^٣) هو الضبعي.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٥٢٣.","vol":"11","page":251},{"text":"٤٥٢٧ - حدثنا شعيب بن عمرو (^١)، قال: حدثنا سفيان بن عيينة، عن عبد العزيز بن عمر بن عبد العزيز، عن الربيع بن سبرة، عن أبيه قال: \"قدمنا مكة فأبصرتني امرأة أنا وابن عمي وعليه بردٌ (^٢) مثل بردي فعرضت عليها النكاح، فنظرت إليّ وإليه، وأنا أشب منه وهو أسن مني، وبرده أمثل من بردي، فقالت: برد كبرد، فتزوجتها، فدخلت المسجد وإذا رسول الله ﷺ قائم بين الركن وزمزم وهو يقول: إنا كنا أحللنا هذه المتعة، فمن كان عنده من هذه النسوان شيء فليخل سبيلهن ولا تأخذوا مما آتيتموهن شيئًا فإن الله قد حرمها إلى يوم القيامة\" (^٣).\n_________\n(^١) الضبعي الدمشقي.\n(^٢) في الأصل \"بردا\" والصواب ما أثبته.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة، وبيان أنه أبيح ثم نسخ - ٢/ ١٠٢٥، ح ٢١ - من طريق عبدة بن سليمان عن عبد العزيز به. قال: \"رأيت رسول الله ﷺ بين الركن والباب\"، ثم أحال على رواية ابن نمير، وليس في رواية ابن نمير. أول الحديث إلى قوله: \" … فدخلت المسجد\".","vol":"11","page":252},{"text":"٤٥٢٨ - حدثنا هلال بن العلاء (^١)، قال: حدثنا حسين بن عَيَّاش (^٢)، قال: حدثنا معقل بن عبيد الله، قال: حدثني إبراهيم بن أبي عبلة، عن عمر بن عبد العزيز (^٣) عن الربيع بن سبرة، عن أبيه\n⦗٢٥٣⦘ سبرة قال: \"قدمت حاجًّا، فخرجت أمشي أنا وصاحب لي، وعليّ سحق (^٤) وعلى صاحبي برد أجود من بردي، وأنا أشب منه فلقينا امراة فأعجبني حُسنها أو جمالها، فقلنا لها: هل لكِ أن تزوجي أحدَنا بأحد هذين البردين؟ قالت: والله ما أبالي، قال: فأينا؟ قالت: برد كبرد وأنت أعجب إليّ، فقام نبي الله ﷺ في تلك العشية أو من الغد فأسند ظهره إلى الكعبة، ثم ذكر من شأن المتعة ما ذكر، ثم قال: ألا إنها حرام من يومكم هذا إلى يوم القيامة، ومن كان أعطى شيئًا فلا يأخذه\" (^٥).\n_________\n(^١) الرقي.\n(^٢) ابن حازم السلمي مولاهم.\n(^٣) في الأصل \"عبد العزيز بن عمر\" والصواب ما أثبته، ويظهر أنه انقلب على أحد من =\n⦗٢٥٣⦘ = الرواة أو سبق قلم من الناسخ. وانظر صحيح مسلما، وتحفة الأشراف ٣/ ٢٦٥.\n(^٤) سحق: الثوب الخلق الذي انسحق وبَلِي كأنه بَعُدَ من الانتفاع به. النهاية ٢/ ٣٤٧.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٧، ح ٢٨ - عن سلمة بن شبيب، عن الحسن بن أَعْيَن، عن معقل، به، مثله مختصرًا. لكنه قال: \" … نهى عن المتعة\" بدل \"ذكر من شأن المتعة\".\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا مساواة.\n٢ - تمييز معقل بذكر اسم أبيه \"عبد الله\".\n٣ - تصريح معقل بالتحديث عن إبراهيم، عند أبي عوانة، وروايته عنه في مسلم بالعنعنة.\n٤ - في مسلم \"ابن أبي عبْلة\"، وقد ذكر اسمه في رواية أبي عوانة فقال: إبراهيم.\n٥ - زيادة في اللفظ من أوله \"قدمت حاجًّا … إلى قوله: ظهره إلى الكعبة\".","vol":"11","page":252},{"text":"٤٥٢٩ - حدثنا محمَّد بن الحسن بن قتيبة الرملي (^١)، قال: حدثنا حسين بن أبي السري (^٢)، قال: حدثنا الحسن بن أَعيَن، قال: حدثنا معقل، عن ابن أبي عبلة، عن عمر بن عبد العزيز قال: حدثني الربيع بن سبرة، عن أبيه \"أنَّ النبي ﷺ نهى عن المتعة، وقال: ألا إنها حرام من يومكم هذا إلى يوم القإمة، ومن كان أعطى شيئًا فلا يأخذه\" (^٣).\n_________\n(^١) أبو العباس محمَّد بن الحسن بن قتيبة بن زيادة اللخمي العسقلاني. وثقه الدارقطني، والذهبي. سؤالات حمزة السهمي للدارقطني رقم ١٢، السير ١٤/ ٢٩٢.\n(^٢) الحسين بن المتوكل بن عبد الرحمن، أبو عبد الله ابن أبي السَّرِي. قال الحافظ: ضعيفٌ.\nالتقريب ١٣٥٢، لكن تابعه سلمة بن شبيب كما في مسلم.\n(^٣) رواه مسلم، عن سلمة بن شبيب، عن الحسن بن أعين، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":254},{"text":"٤٥٣٠ - حدثنا المعمري (^١)، قال: حدثنا سلمة بن شبيب، قال: حدثنا الحسن بن محمَّد بن أعين، عن معقل بن عبيد الله، عن ابن أبي عبلة، عن عمر بن عبد العزيز قال: حدثني الربيع بن سبرة، عن أبيه \"أنَّ النبي ﷺ نهى عن المتعة … \" فذكر مثله (^٢).\n_________\n(^١) أبو علي الحسن بن علي بن شبيب البغدادي المعمري.\n(^٢) رواه مسلم في صحيحه عن سلمة بن شبيب، به. تقدم تخريجه في ح ٤٥٢٨.\nفوائد الاستخراج:\n١ - ذكر اسم والد الحسن وهو \"محمَّد\".\n٢ - تمييز الراوي (معقل)، بذكر اسم أبيه.","vol":"11","page":254},{"text":"٤٥٣١ - حدثني أبو فروة (^١)، قال: حدثني أبي (^٢)، قال: حدثنا معقل، عن إبراهيم بن أبي عبلة، عن عمر بن عبد العزيز، عن ابن سبرة، عن أبيه، عن النبي ﷺ، بمثله، وأتم منه (^٣).\n_________\n(^١) يزيد الرهاوي.\n(^٢) محمَّد بن يزيد بن سنان الجزري، أبو عبد الله ابن أبي فروة الرهاوي.\n(^٣) رواه مسلم في صحيحه، من طريق الحسن بن أعين، عن معقل، به. وتقدم تخريجه في ٤٥٢٨.","vol":"11","page":255},{"text":"<span data-type='title' id=toc-715>باب الدليل على أن نكاح المتعة قبل تحريمها رخصة في الغزو للمضطر.</span>","vol":"11","page":256},{"text":"٤٥٣٢ - حدثنا محمَّد بن الجنيد الدقاق، قال: حدثنا الوليد بن القاسم قال: حدثنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، كان عبد الله بن مسعود قال: \"كنا نغزو مع رسول الله ﷺ وليس لنا نساء، فقلنا له: ألا نستخصي يا رسول الله؟ فنهانا عن ذلك، ثم رخص لنا أن ننكح إلى أجل بالثوب، ثم قرأ هذه الآية ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (٨٧)﴾ (^١) \" (^٢).\n_________\n(^١) سورة المائدة، آية ٨٧.\n(^٢) رواه مسلم في صحيحه، وقد تقدم الحديث بنفس الإسناد عن نفس الشيخ في ٤٤٤٣.\nفوائد الاستخراج:\n١ - أن تمييز المهمل (وإسماعيل) عند أبي عوانة، بإضافته إلى كنية أبيه.\n٢ - تمييز المهمل \"قيس\" عند أبي عوانة، بإضافته إلى كنية أبيه.","vol":"11","page":256},{"text":"٤٥٣٣ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن ابن مسعود قال: \"كنا نغزو مع رسول الله ﷺ وليس معنا نساء، فقلنا: ألا نستخصي؟ فنهانا عن ذلك، ورخص لنا رسول الله ﷺ أن ننكح المرأة بالثوب إلى\n⦗٢٥٧⦘ أجل، ثم قرأ عبد الله ﴿وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (٨٧)﴾ \" (^١).\n_________\n(^١) رواه مسلم في صحيحه، وقد تقدم بنفس السند والمتن في ح ٤٤٤٤.","vol":"11","page":256},{"text":"٤٥٣٤ - حدثنا الصغاني، قال: أخبرنا المعلى بن منصور، قال: حدثنا أبو معاوية قال: حدثا إسماعيل، بإسناده، قال: \"كنا مع النبي ﷺ في سفر، فشبب علينا العزوبة فقلنا: يا رسول الله لو أذنت لنا فاختصينا، قال: فرخص في أن يتزوج الرجل منا المرأة بالثوب إلى أجل، ففعلنا ثم ترك ذلك\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النكاح، باب نكاح المتعة وبيان أنه أبيح ثم نسخ -٢/ ١٠٢٢، ح ١٢ - من طريق وكيع عن إسماعيل، به. قال: \"كنا، ونحن شباب، فقلنا: يا رسول الله ألا نستخصي؟ وأحال الباقي على رواية ابن نمير، وقد سبق تخريجها في ح ٤٤٣٤. زاد أبو عوانة لفظ: \"فشبب علينا العزوبة\" ولفظ: \"ففعلنا ثم ترك ذلك\".","vol":"11","page":257},{"text":"٤٥٣٥ - حدثنا الدبري (^١)، عن عبد الرزاق، عن ابن جريج، قال أبو الزبير: فسمعت جابرًا يقول: \"كنا نستمتع بالقبضة من التمر والدقيق والأيام (^٢) على عهد رسول الله ﷺ وأبي بكر، حتى نهى عمر الناس في شأن عمرو بن حُريث\" (^٣).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) هكذا في الأصل، بالواو، وفي مسلم بدونها.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٣، ح ١٦ - عن محمَّد بن رافع، حدثني عبد الرزاق، به، مثله. وقد صرح فيه ابن جريج بالتحديث، =\n⦗٢٥٨⦘ = وكذا في الحديث الآتي.","vol":"11","page":257},{"text":"٤٥٣٦ - حدثنا أبو داود السجزي (^١)، قال: حدثنا أحمد بن صالح (^٢)، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: وأخبرني أبو الزبير، بإسناده مثله (^٣).\n_________\n(^١) صاحب السنن، السجستاني. ولم أقف عليه في سننه المطبوع.\n(^٢) المصري، أبو جعفر الطبري.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":258},{"text":"٤٥٣٧ - حدثنا محمَّد بن يحيى (^١)، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن عاصم، عن أبي نضرة، عن جابر بن عبد الله قال: \"فعلناهما مع رسول الله ﷺ-يعني متعة الحج ومتعة النساء-، فنهانا عمر فلم نفعله بعد\" (^٢).\n_________\n(^١) ابن عبد الكريم (أبي حاتم) بن نافع الأزدي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٣، ح ١٧ - عن حامد بن عمر البكراوي، حدثنا عبد الواحد بن عاصم، به، نحوه، وفيه قصة.","vol":"11","page":258},{"text":"٤٥٣٨ - حدثنا الصغاني، قال: حدثنا أحمد بن إسحاق (^١)، قال: حدثنا حماد بن سلمة، عن عاصم بمثله.\nح وحدثنا أبو المثنى (^٢)، قال: حدثني أبي (^٣)، عن شعبة بإسناده: \"تمتعنا مع\n⦗٢٥٩⦘ النبي ﷺ المتعتين جميعًا، فلما قام عمر نهانا عنهما فلم نَعُد\" (^٤).\n_________\n(^١) أحمد بن إسحاق بن زيد الحضرمي.\n(^٢) معاذ بن معاذ.\n(^٣) معاذ بن نصر العنبري.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الواحد عن عاصم، به، نحوه. وسبق تخريجه في الحديث السابق.","vol":"11","page":258},{"text":"٤٥٣٩ - حدثنا عباس بن محمَّد الدوري، قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد بن زريع، عن روح بن القاسم، عن عمرو بن دينار، عن الحسن بن محمَّد، عن سلمة بن الأكوع، وجابر بن عبد الله \"أنَّ رسول الله ﷺ أتانا فأذن لنا في المتعة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٢، ح ١٤ - عن أمية بن بسطام العيشي، به، مثله.","vol":"11","page":259},{"text":"٤٥٤٠ - حدثنا محمَّد بن عبد الملك الدقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة، عن عمرو بن دينار، عن الحسن بن محمَّد، عن جابر بن عبد الله وسلمة بن الأكوع قالا: \"خرج علينا منادي رسول الله ﷺ فقال: إن الله قد أذن لكم في المتعة -أو قال: فقد أُذن لكم في المتعة-، فتمتعوا\" (^١).\n- رواه غندر (^٢)، عن شعبة أيضًا: \"إنّ الله قد أذن لكم\" (^٣).\n_________\n(^١) رواه مسلم في صحيحه،-٢/ ١٠٢٢، ح ١٣ - عن محمَّد بن بشار، حدثنا محمَّد بن جعفر، حدثنا شعبة، به، نحوه.\n(^٢) محمَّد بن جعفر البصري.\n(^٣) رواه مسلم موصولًا، عن محمَّد بن بشار عن شعبة. وتقدم تخريجه في الحديث السابق.","vol":"11","page":259},{"text":"٤٥٤١ - حدثنا إسحاق، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن\n⦗٢٦٠⦘ جريج، قال: حدثني عمرو بن دينار، عن حسن بن محمَّد بن علي، عن جابر بن عبد الله وسلمة بن الأكوع -رجل من أسلم، من أصحاب النبي ﷺ قالا: \"كنا في غزاة فجاءنا رسول رسول الله ﷺ فقال: إنَّ رسول الله ﷺ يقول: استمتعوا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق شعبة، عن عمرو، به. نحوه.\nوالبخاري في صحيحه، في النكاح، باب نهي رسول الله ﷺ عن نكاح المتعة أخيرًا- ح ٥١١٧ - من طريق سفيان عن عمرو، به.\nفوائد الاستخراج:\n١ - ذكر اسم جد حسن بن محمَّد.\n٢ - ذكر نسب سلمة بن الأكوع \"رجل من أسلم من أصحاب رسول الله ﷺ\".\n٣ - زيادة لفظ في أوله: \"كنا في غزاة فجاءنا\".","vol":"11","page":259},{"text":"٤٥٤٢ - حدثنا إسحاق (^١)، عن عبد الرزاق، عن ابن جريج (^٢)، عن عطاء قال: \"قدم جابر، فجئناه في منزله فسأله القوم عن أشياء ثم ذكروا له المتعة، فقال: نعم، استمتعنا على عهد رسول الله ﷺ وأبي بكر وعمر، حتى كان آخر خلافة عمر استمتع عمرو بن حريث … \" وذكر الحديث \"فنهانا عمر فلم نَعُد\" (^٣) *.\n_________\n(^١) هو الدبري.\n(^٢) ابن جريج مدلس (ط / ٣)، وقد عنعن في هذا الإسناد، لكن أسند أبو الوليد الباجيّ عنه أنه قال: إذا قلت: قال عطاء فأنا سمعته وإن لم أقل سمعته. التعديل والتجريح (٢/ ٩٠٥).\n(^٣) رواه مسلم في صحيحه،-٢/ ١٠٢٣، ح ١٥ - عن الحسن الحلواني، حدثنا عبد الرزاق، به، وفيه \"قدم جابر بن عبد لله معتمرًا\". وللإمام النووي ﵀ كلام =\n⦗٢٦١⦘ = مهم حول قول جابر ﵁. انظر شرح مسلم ٩/ ١٨٩.\nزاد أبو عوانة: \"حتى كان آخر خلافة عمر استمتع عمرو بن حريث، فنهانا عمر فلم نَعد\".\n* كتب في الهامش: بلغت قراءة على الكمال.","vol":"11","page":260},{"text":"<span data-type='title' id=toc-716>باب بيان إبطال نكاح الرجل المرأة وعنده عمتها وخالتها.</span>","vol":"11","page":261},{"text":"٤٥٤٣ - حدثنا عمار بن رجاء والكزبراني (^١)، قالا: حدثنا عثمان بن عمر (^٢)، قال: حدثنا يونس بن يزيد، عن ابن شهاب، عن قبيصة بن ذؤيب، عن أبي هريرة قال: \"نهى رسول الله ﷺ أن يُجمع بين المرأة وعمتها، وبين المرأة وخالتها\" (^٣).\n_________\n(^١) أحمد بن عبد الرحمن بن المفضل -أو الفضل- الحراني.\n(^٢) ابن فارس العبدي البصري.\n(^٣) أخرجه مسلم في صحيحه، في النكاح، باب تحريم الجمع بين المرأة وعمتها أو خالتها في النكاح-٢/ ١٠٢٨، ح ٣٦ - عن حرملة، عن ابن وهب، عن يونس، به. مثله.\nزاد لفظ \"الرجل\" بعد لفظ: \"يجمع\". وزاد قول الزهريّ الآتي في ح ٤٥٤٤.\nفوائد الاستخراج:\n١ - تساوى رجال الإسنادين.\n٢ - تمييز المهمل \"يونس\" عند أبي عوانة بذكر اسم أبيه.","vol":"11","page":261},{"text":"٤٥٤٤ - حدثنا محمَّد بن يحيى (^١)، قال: حدثني نعيم بن\n⦗٢٦٢⦘ حماد (^٢)، قال: حدثنا ابن المبارك، قال: حدثنا يونس، عن الزهريّ، قال: أخبرني قبيصة بن ذُؤَيب، قال: سمعت أبا هريرة يقول: \"نهى رسول الله ﷺ … \" فذكر مثله.\nقال الزهريّ: \"فَنُرى خالة أبيها، وعمة أبيها، وخالة أمها، وعمة أمها، بتلك المَنْزِلة\" (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) هو المروزي، وقد توبع بعثمان بن عمر في الحديث السابق.\n(^٣) أخرجه مسلم في صحيحه، من طريق ابن وهب عن يونس، به، مثله. وسبق تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في النكاح، باب لا تنكح المرأة على عمتها- ح ٥١١٠ - من طريق عبد الله بن المبارك عن يونس به. زاد أبو عوانة: \"وخالة أمها، وعمة أمها\" وهو من فوائد الاستخراج.","vol":"11","page":261},{"text":"٤٥٤٥ - حدثنا محمَّد بن يحيى، قال: حدثنا سعيد بن أبي مريم (^١)، قال: أخبرنا يحيى بن أيوب وغيره، عن مقبل (^٢)، عن ابن شهاب، عن قبيصة بن ذؤيب وعروة بن الزبير، وعبيد الله بن عبد الله، عن أبي هريرة، عن رسول الله ﷺ \"نهى أن تُنكح المرأة على عمتها أو على خالتها\" (^٣).\n_________\n(^١) سعيد بن الحكم، وشيخه يحيى بن أيوب الغافقي المصري، تقدما.\n(^٢) هو: مقبل بن عبد الله الكناني الفلسطيني. ترجم له البخاري وابن أبي حاتم وابن عساكر وغيرهم، ولم يذكروا فيه جرحًا ولا تعديلا. انظر: التاريخ الكبير (٨/ ٦٢/ ٢١٥٩)، الجرح والتعديل (٨/ ٤٤٠/ ٢٠٠٨)، تاريخ دمشق (٦٠/ ١٤٠ - ١٤٢).\n(^٣) رواه مسلم في صحيحه، من طريق يونس عن ابن شهاب، به. وسبق تخريجه في =\n⦗٢٦٣⦘ = ح ٤٥٤٣. وطريق مقبل عن ابن شهاب من زوائد أبي عوانة على مسلم.","vol":"11","page":262},{"text":"<span data-type='title' id=toc-717>باب بيان إبطال نكاح الرجل المرأة وعنده ابنة أخيها وبنت أختها.</span>","vol":"11","page":263},{"text":"- روى القعنبي، قال: حدثنا عبد الرحمن بن عبد العزيز الأنصاري المدني من ولد أبي أمامة بن سهل بن حنيف، عن ابن شهاب، عن قبيصة بن ذُؤيب، عن أبي هريرة قال: \"سمعت رسول الله ﷺ يقول: لا تنكح العمة على ابنة الأخ، ولا ابنة الأخت على الخالة\" (^١).\nرواه ابن أبي مريم فقال: حدثني الأُمامي، عن ابن شهاب (^٢).\n_________\n(^١) أخرجه مسلم في صحيحه، موصولًا، تحت الكتاب والباب السابق-٢/ ١٠٢٨، ح ٣٥ - عن عبد الله بن مسلمة، حدثنا عبد الرحمن بن عبد العزيز، به. مثله.\n(^٢) لم أقف على تخريج رواية سعيد بن الحكم بن أبي مريم.","vol":"11","page":263},{"text":"٤٥٤٦ - حدثنا محمَّد بن حَيُّويَه، قال: حدثنا ابن أبي أويس (^١)، قال: حدثنا جعفر بن محمَّد بن علي بن أبي طالب (^٢)، عن عبد الرحمن بن عبد العزيز هو الأُمامي، عن ابن شهاب بإسناده مثله (^٣).\n_________\n(^١) إسماعيل بن عبد الله بن أويس بن مالك.\n(^٢) أبو عبد الله المعروف بالصادق.\n(^٣) رواه مسلم في صحيحه، عن القعنبي، حدثنا عبد الرحمن بن عبد العزيز، به. وسبق تخريجه في الحديث السابق.","vol":"11","page":263},{"text":"<span data-type='title' id=toc-718>باب حظر (¬*) الجمع بين أربع نسوة، بين المرأة وعمتها، وبين المرأة وخالتها، والدليل على إباحة الجمع بين سائرهن من الأقارب.</span>\n_________\n(¬*) قال ابن المنذر ﵀: وأجمعوا على أن لا تنكح المرأة على عمتها ولا على خالتها.\nالإجماع ص ٩٥.","vol":"11","page":264},{"text":"٤٥٤٧ - حدثنا أبو عبد الرحمن أحمد بن شعيب النسائي بحمص، قال: حدثنا قتيبة (^١) قال: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن عراك بن مالك، عن أبي هريرة \"أنَّ رسول الله ﷺ نهى عن أربع نسوة يُجمع بينهن؛ بين المرأة وعمتها، والمرأة وخالتها\" (^٢).\n_________\n(^١) قتيبة بن سعيد بن جميل، البلخي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٨، ح ٣٤ - عن محمَّد بن رمح، عن الليث، به، مثله، ليس فيه \"بين\"، وقد ذُكر \"الليث\" مهملا عند مسلم، ومُيز عند أبي عوانة، وهو من فوائد الاستخراج.","vol":"11","page":264},{"text":"٤٥٤٨ - حدثنا الصغاني، قال: حدثنا أبو النضر،\nح وحدثنا أبو أمية، قال: أخبرنا علي بن الجعد، قالا: أخبرنا شعبة، عن عمرو بن دينار، قال: سمعت أبا سلمة يحدث، عن أبي هريرة، عن النبي ﷺ قال: \"لا يُجمع بين المرأة وعمتها، وبين المرأة وخالتها\" (^١).\n⦗٢٦٥⦘ رواه شبابة، عن ورقاء، عن عمرو، بمثله (^٢).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٠، ح ٤٠ - من طريق ابن أبي عدي، عن شعبة، به، مثله، إلا أنه قال: \"نهى\". =\n⦗٢٦٥⦘ = ومن طريق ورقاء عن عمرو بن دينار، ولم يذكر لفظه.\n(^٢) رواه مسلم في صحيحه موصولًا، عن محمَّد بن حاتم، حدثنا شبابة. وتقدم تخريجه في الحديث السابق.","vol":"11","page":264},{"text":"٤٥٤٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب أن مالكًا (^١) أخبره،\nح وحدثنا محمَّد بن حَيُّويَه، قال: أخبرنا مطرف والقعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"لا يُجمع بين المرأة وعمتها، ولا بين المرأة وخالتها\" (^٢).\n_________\n(^١) الموطأ، كتاب النكاح، باب ما لا يجمع بينه من النساء - ح ٢٠ - .\n(^٢) رواه مسلم في صحيحه، في النكاح في أول باب تحريم الجمع بين المرأة وعمتها -٢/ ١٠٢٨، ح ٣٣ - عن عبد الله بن مسلمة القعنبي، عن مالك، به، مثله.\nوالبخاري في صحيحه، في النكاح، باب لا تنكح المرأة على عمتها- ح ٥١٠٩ - عن عبد الله بن يوسف عن مالك، به، مثله.","vol":"11","page":265},{"text":"٤٥٥٠ - حدثنا أحمد بن محمَّد بن عثمان الثقفي (^١)، حدثنا الوليد بن مسلم (^٢)، قال: حدثنا أبو عمرو (^٣)، عن يحيى بن أبي كثير، قال:\n⦗٢٦٦⦘ حدثني أبو سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"لا تجمعوا بين المرأة وعمتها، ولا بين المرأة وخالتها\" (^٤).\n_________\n(^١) الدمشقي.\n(^٢) هو القرشيّ، الدمشقي.\n(^٣) عبد الرحمن بن عمرو الأوزاعي، الإمام.\n(^٤) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٢٩، ح ٣٧ - من طريق هشام وشيبان جميعًا عن يحيى، به، وأحال لفظ شيبان على رواية هشام.","vol":"11","page":265},{"text":"٤٥٥١ - حدثنا عباس الدوري والدقيقي (^١)، ويزيد بن سنان، قالوا: حدثنا هارون بن إسماعيل (^٢)، قال: أخبرنا علي بن المبارك، قال: حدثنا يحيى بن أبي كثير، بإسناده: أنَّ النبي ﷺ \"نهى أن تنكح المرأة على عمتها، وتنكح المرأة على خالتها\" (^٣).\n_________\n(^١) هو محمَّد بن عبد الملك.\n(^٢) الخزاز البصري.\n(^٣) رواه مسلم في صحيحه، من طريق هشام وشيبان جميعًا عن يحيى، به، نحوه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":266},{"text":"٤٥٥٢ - حدثنا أبو أمية، قال: حدثنا مسلم (^١)، قال: حدثنا أبان (^٢)، قال: حدثنا يحيى، بإسناده، مثله (^٣).\n_________\n(^١) هو الأزدي الفراهيدي.\n(^٢) ابن يزيد العطار البصري.\n(^٣) رواه مسلم في صحيحه، من طريق هشام وشيبان جميعًا عن يحيى، به. وتقدم تخريجه في ح ٤٥٥٠.","vol":"11","page":266},{"text":"٤٥٥٣ - حدثنا السلمي (^١)، قال: حدثنا عبد الله بن\n⦗٢٦٧⦘ رجاء (^٢)، قال: حدثنا حرب بن شداد (^٣)، قال: أخبرني يحيى، قال: أخبرني أبو سلمة بن عبد الرحمن أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"لا تنكح المرأة وخالتها، ولا المرأة وعمتها\" (^٤). كذا قال.\n_________\n(^١) أحمد بن يوسف السلمي.\n(^٢) الغُداني، بالضم، البصري.\n(^٣) اليشكري، البصري.\n(^٤) رواه مسلم في صحيحه، وسبق تخريجه في ح ٤٥٥٠.","vol":"11","page":266},{"text":"٤٥٥٤ - حدثنا أبو قلابة (^١)، قال: حدثنا أبو عاصم (^٢)، عن همام عن قتادة، عن سعيد بن المسيب، عن أبي هريرة، ويحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ: \"أنه نهى أن تنكح المرأة على عمتها، أو على خالتها\" (^٣).\nوحدثنا الصغاني، عن أبي قلابة، بمثله.\n_________\n(^١) عبد الملك الرقاشي.\n(^٢) الضحاك بن مخلد الشيباني.\n(^٣) رواه مسلم في صحيحه، من طريق هشام وشيبان جميعًا عن يحيى به. نحوه. وسبق تخريجه في ح ٤٥٥٠.","vol":"11","page":267},{"text":"٤٥٥٥ - حدثنا الصغاني، قال: حدثنا عبد الله بن بكر (^١)، قال: حدثنا هشام بن حسان (^٢) [وحدثنا الدبري، عن عبد الرزاق، عن هشام بن\n⦗٢٦٨⦘ حسان] (^٣) عن محمَّد (^٤)، عن أبي هريرة أنَّ النبي ﷺ \"نهى أن تنكح المرأة على عمتها، وعلى خالتها\" (^٥).\n_________\n(^١) ابن حبيب السهمي، الباهلي.\n(^٢) الأزدي، القردوسي.\n(^٣) ما بين المعكوفين في الهامش.\n(^٤) ابن سيرين.\n(^٥) أخرجه مسلم في صحيحه، في النكاح، باب تحريم الجمع بين المرأة وعمتها- ٢/ ١٠٢٩، ح ٣٨ - عن ابن أبي شيبة، حدثنا أسامة عن هشام، به، وزاد في أوله وآخره زيادات ذكرها المصنف ﵀ جميعها في الحديث الآتي.","vol":"11","page":267},{"text":"<span data-type='title' id=toc-719>بيان حظر سؤال المرأة خاطبها طلاق امرأته لتحتوي على ما عنده دونها، ووجوب رضا تزويجه بها وبإمساك امرأته التي عنده.</span>","vol":"11","page":269},{"text":"٤٥٥٦ - حدثنا الصغاني، والصائغ بمكة، قالا: حدثنا عبد الله بن بكر السهمي (^١)،\nح وحدثنا أبو بكر الحميري (^٢)، قال: حدثنا مكي (^٣)، قالا: حدثنا هشام بن حسان، عن محمَّد بن سيرين، عن أبي هريرة قال: قال النبي ﷺ: \"لا يخطب الرجل على خطبة أخيه، ولا يسوم على سَوْم أخيه، ولا تُنكح المرأة على عمتها، ولا خالتها، ولا تسأل طلاق أختها لتكفئ ما في صحفتها، وَلْتَنْكِحْ فإنما لها ما كتب الله لها\" (^٤).\n_________\n(^١) تقدم في الحديث السابق.\n(^٢) لم أقف عليه، ولكن في تهذيب الكمال في ترجمة مكي (أحمد بن الحباب الحميري).\nوذكره الخطيب في تاريخه ٤/ ١٢٣، فيحتمل أن يكون هو.\n(^٣) مكي بن إبراهيم بن بشير التميمي البلخي.\n(^٤) رواه مسلم في صحيحه، من طريق أبي أسامة عن هشام، به مثله. وقد ذكر الراوي \"هشام\" مهملا عند مسلم، وعند أبي عوانة بذكر اسم أبيه. وهو من فوائد الاستخراج.","vol":"11","page":269},{"text":"٤٥٥٧ - حدثنا ابن الجنيد (^١)، قال: حدثنا يعقوب بن إبراهيم (^٢)،\n⦗٢٧٠⦘ قال: حدثنا ابن أخي ابن شهاب (^٣)، عن عمه قال: حدثني،\nح وحدثنا أبو إسماعيل الترمذي (^٤)، قال: حدثنا الحميدي، حدثنا سفيان، قال: حدثنا الزهري، عن ابن المسيب، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تناجشوا (^٥) ولا يبيع الرجل على بيع أخيه ولا يخطب على خطبة أخيه ولا يبيع حاضر لباد، ولا تسأل المرأة طلاق أختها لتكفأ (^٦) ما في إنائها\" (^٧).\n_________\n(^١) محمَّد بن أحمد بن الجنيد.\n(^٢) ابن سعد بن عبد الرحمن الزهري.\n(^٣) محمد بن عبد الله بن مسلم.\n(^٤) محمد بن إسماعيل.\n(^٥) تناجشوا، من النجش: وهو أن يمدح السلعة ليُنفقها ويروجها، أو يزيد في ثمنها وهو لا يريد شراءها، ليقع غيره فيها. النهاية ٥/ ٢١.\n(^٦) \"لتكفأ\": وهي رواية أبي عوانة، والبخاري، وفي مسلم \"لتكتفئ\". وهو تفعيل، من كفأت القدر. وهو تمثيل لإمالة الضَّرَّة حَقَّ صاحبتها من زوجها إلى نفسها إذا سألت طلاقها. النهاية ٤/ ١٨٢.\n(^٧) أخرجه مسلم في صحيحه، في النكاح، باب تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك -٢/ ١٠٣٣، ح ٥٢ - من طريق يونس عن ابن شهاب، به، مثله، وفيه \"المرء\" بدل \"الرجل\".\nوفي ح ٥١ - عن عمرو الناقد، وزهير بن حرب، وابن أبي عمر قال زهير: حدثنا سفيان، به، بألفاظ متقاربة.\nوالبخاري في صحيحه، في البيوع، باب لا يبيع على بيع أخيه، ولا يسوم على سوم أخيه -ح ٢١٤٠ - عن علي بن عبد الله عن سفيان، به. بألفاظ متقاربة.","vol":"11","page":269},{"text":"٤٥٥٨ - حدثنا محمد بن يحيى ومحمد بن إسحاق بن الصباح (^١)، قالا: حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"لا يبيع حاضر لباد، ولا تناجشوا، ولا يبيع الرجل على بيع أخيه، ولا يخطب على خطبته، ولا تسأل المرأة طلاق أختها، لتكفئ ما في إنائها\" (^٢).\n_________\n(^١) الأول هو العدني، والشيخ الثاني لم أقف على ترجمته لكن المزي ﵀ ذكره ضمن تلاميذ عبد الرزاق.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٣، ح ٥٣ - من طريق عبد الأعلى، وعبد الرزاق جميعا عن معمر به. ولم يذكر لفظه.\nوقال: غير أن في حديث معمر \"ولا يزد الرجل على بيع أخيه\".\nوالبخاري في صحيحه، في الشروط، باب ما لا يجوز من الشروط في النكاح -٢٧٢٣ - من طريق يزيد بن زريع عن معمر، به، بألفاظ متقاربة.","vol":"11","page":271},{"text":"٤٥٥٩ - حدثنا أبو بكر الصاغاني وأبو بكر محمد بن شاذان الجوهري، قالا: حدثنا زكريا ابن عدي (^١)، حدثنا علي بن مسهر، عن داود بن أبي هند، عن ابن سيرين، عن أبي هريرة قال: \"نهى رسول الله ﷺ أن تُنْكح المرأة على عمتها، أو على خالتها\".\nزاد أحدهما \"وأن تسأل المرأة طلاق أختها، لتكفئ ما في\n⦗٢٧٢⦘ صحفتها، فإن الله رازقها\" (^٢).\n_________\n(^١) الصلت التيمي مولاهم.\n(^٢) أخرجه مسلم في صحيحه، في النكاح، باب تحريم الجمع بين المرأة وعمتها -٢/ ١٠٣٠، ح ٣٩ - عن مُحرز بن عون، عن علي بن مسهر، به. مثله.","vol":"11","page":271},{"text":"٤٥٦٠ - حدثنا عثمان بن خُرَّزاذ (^١)، قال: حدثنا منجاب بن الحارث (^٢)، حدثنا علي بن مسهر، عن داود بن أبي هند، عن محمد بن سيرين، عن أبي هريرة، عن النبي ﷺ بمثله، بتمامه (^٣).\n_________\n(^١) عثمان بن عبد الله بن محمد.\n(^٢) ابن عبد الرحمن التميمي، الكوفي.\n(^٣) رواه مسلم في صحيحه، وسبق تخريجه في الحديث السابق.\nوقد روى البخاري في صحيحه، في النكاح، باب لا تنكح المرأة على عمتها - ح ٥١٠٨ - عن جابر مرفوعا، مثله. ثم قال: وقال داود، وابن عون عن الشعبي عن أبي هريرة.\nقال الحافظ: \"أما رواية داود وهو ابن أبي هند فوصلها أبو داود، والترمذي، والدارمي من طريقه. فذكره. ثم قال: وأخرجه مسلم من وجه آخر عن داود بن أبي هند فقال: عن محمد بن سيرين عن أبي هريرة، فكان لداود فيه شيخان، وهو محفوظ لابن سيرين عن أبي هريرة من غير هذا الوجه\". اهـ. مختصرا من فتح الباري ٩/ ١٦٠.","vol":"11","page":272},{"text":"<span data-type='title' id=toc-720>باب حظر المسلم أن يخطب على خطبة المسلم، حتى يترك أو يأذن له الخاطب، وحظر الخطبة للمحرم.</span>","vol":"11","page":273},{"text":"٤٥٦١ - حدثنا محمد بن يحيى، قال: حدثنا عبد الصمد بن عبد الوارث بن سعيد، قال: حدثنا شعبة بن الحجاج، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"لا يخطب الرجل على خطبة أخيه، ولا يستام (^١) على سوم أخيه\" (^٢).\n_________\n(^١) يستام، من المساومة: المجاذبة بين البائع والمشتري على السلعة وفصل ثمنها، والمنهي عنه أن يتساوم المتبايعان في السلعة ويتقارب الانعقاد، فيجئ رجل آخر يريد أن يشتري تلك السلعة ويخرجها من يد المشتري الأول بزيادة، اهـ، مختصرًا. النهاية ٢/ ٤٢٥.\n(^٢) أخرجه مسلم في صحيحه، في النكاح، باب تحريم الخطبة على خطبة أخيه -٢/ ١٠٣٤، ح ٥٥ - عن أحمد بن إبراهيم الدورقي، عن عبد الصمد، به، مثله.\nوأحال بعض لفظه على رواية إسماعيل عن العلاء.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا مساواة.\n٢ - تمييز المهمل \"عبد الصمد\" بذكر اسم أبيه وجده \"عبد الوارث بن سعيد\".\n٣ - تمييز المهمل \"شعبة\" بذكر اسم أبيه.\n٤ - تمييز المهمل \"العلاء\" بذكر اسم أبيه.","vol":"11","page":273},{"text":"٤٥٦٢ - حدثنا محمد بن يحيى، قال: حدثنا عبد الصمد بن عبد الوارث بن سعيد، قال: حدثنا شعبة، عن سهيل بن أبي صالح، عن\n⦗٢٧٤⦘ أبيه، عن أبي هريرة أنَّ رسول الله ﷺ، بمثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":273},{"text":"٤٥٦٣ - حدثنا محمد بن يحيى، حدثنا عبد الصمد، قال: حدثنا شعبة، حدثنا الأعمش، عن أبي صالح، عن أبي هريرة أنَّ رسول الله ﷺ قال: …، بمثله، غير أنه قدم: \"لا يستام\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في البيوع، باب تحريم بيع الرجل على بيع أخيه، وسومه على سومه-٣/ ١١٥٤، ح ١٠ - عن محمد بن المثنى عن عبد الصمد، به. مثله.","vol":"11","page":274},{"text":"٤٥٦٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، عن أبي الزناد (^١)، عن الأعرج (^٢)، عن أبي هريرة، عن رسول الله ﷺ أنه قال: \"لا يخطب أحدكم على خطبة أخيه حتى ينكح أو يدع\" (^٣).\nقال: وأخبرنا مالك (^٤)، عن محمد بن يحيى بن حبّان (^٥)، عن الأعرج،\n⦗٢٧٥⦘ عن أبي هريرة، عن رسول الله ﷺ بذلك (^٦).\n_________\n(^١) عبد الله بن ذكوان القرشي.\n(^٢) عبد الرحمن بن هرمز.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"حتى ينكح أو يدع\".\nوالبخاري في صحيحه، في النكاح، باب لا يخطب على خطبة أخيه- ح ٥١٤٤ - من طريق جعفر بن ربيعة، عن الأعرج قال قال أبو هريرة. لكن فيه \"يترك\" بدل \"يدع\".\n(^٤) الموطأ، النكاح، في أول باب ما جاء في الخطبة.\n(^٥) ابن منقذ الأنصاري، المدني.\n(^٦) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٥٦٣.\nملحوظة: عند مراجعتي لتحفة الأشراف رمز له بـ (م س) ثم لم يذكر أين أخرجه مسلم، وإنما اكتفى بذكر موضعه في النسائي.\nرواه النسائي في سننه، في النكاح، النهي أن يخطب الرجل على خطبة أخيه ٦/ ٧٣ من طريق معن، والقاسم جميعًا عن مالك، به. ليس فيه \"حتى ينكح أو يدع\".","vol":"11","page":274},{"text":"٤٥٦٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: حدثني يونس (^١)، عن ابن شهاب، قال: حدثني ابن المسيب، عن أبي هريرة، عن رسول الله ﷺ، بذلك (^٢).\n_________\n(^١) ابن يزيد الأيلي.\n(^٢) رواه مسلم في صحيحه، من طريق سهيل بن أبي صالح عن أبيه، عن أبي هريرة. وتقدم تخريجه في ح ٤٥٦٣.\nورواه النسائي في سننه، في النكاح، النهي أن يخطب الرجل على خطبة أخيه ٦/ ٧٣ عن يونس بن عبد الأعلى، به، مثله.","vol":"11","page":275},{"text":"٤٥٦٦ - حدثنا البرتي، قال: حدثنا القعنبي.\nح وحدثني محمد بن شاذان، حدثنا معلى (^١)، قالا: حدثنا مغيرة بن عبد الرحمن، عن أبي الزناد، بإسناده مثله (^٢).\n_________\n(^١) معلى بن منصور الرازي.\n(^٢) رواه مسلم في صحيحه، من طريق سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، وتقدم تخريجه في ح ٤٥٦٣.","vol":"11","page":275},{"text":"٤٥٦٧ - حدثنا أبو الحسن الميموني (^١)، وعمار بن رجاء، وأبو داود (^٢)، قالوا: حدثنا محمد بن عبيد (^٣)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"لا يخطب أحدكم على خطبة أخيه، ولا يبيع على بيع أخيه إلا بإذنه\" (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد، الجزري.\n(^٢) إما هو السجستاني أو سليمان بن سيف.\n(^٣) الطنافسي.\n(^٤) رواه مسلم في صحيحه، في النكاح، باب تحريم الخطبة على خطبة أخيه-٢/ ١٠٣٢، ح ٥٠ - من طريق يحيى القطان عن عبيد الله، به، وكذا رواه أيضًا في البيوع، باب تحريم بيع الرجل على بيع أخيه ٣/ ١١٥٤.","vol":"11","page":276},{"text":"٤٥٦٨ - حدثنا الصغاني، قال: حدثنا أبو النضر (^١)، قال: حدثنا الليث، قال: حدثني نافع، عن ابن عمر، عن النبي ﷺ قال: \"لا يبيع بعضكم على بيع بعض، ولا يخطب على خطبة بعض\" (^٢).\n_________\n(^١) هاشم بن القاسم.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٢، ح ٤٩ - عن قتيبة، وابن رمح، جميعا عن الليث، به. مثله.","vol":"11","page":276},{"text":"٤٥٦٩ - حدثنا الصغاني، حدثنا أبو النعمان (^١)، حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"لا يبيع الرجل على بيع أخيه، ولا يخطب على خطبته إلا بإذنه\". وربما قال: \"حتى\n⦗٢٧٧⦘ يأذن له\" (^٢).\n_________\n(^١) محمد بن الفضل، عارم.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٢، ح ٥٠ - عن أبي كامل الجحدي، حدثنا حماد، به. وأحال لفظه على رواية يحيى القطان، وسبق تخريجها في ح ٤٥٦٧.\nومُيز الراوي (حماد) عند أبي عوانة بذكر اسم أبيه. وهو من فوائد الاستخراج.","vol":"11","page":276},{"text":"٤٥٧٠ - حدثنا عمار بن رجاء، حدثنا روح (^١)، أخبرنا ابن جريج (^٢)، قال: حدثني نافع، عن ابن عمر قال: \"نهى رسول الله ﷺ أن يبيع بعضكم على بيع بعض، ولا يخطب الرجل على خطبة أخيه حتى يترك الخاطب قبله، أو يأذن له الخاطب\" (^٣).\n- وكذا رواه صخر بن جويرية، عن نافع: \"حتى يترك الخاطب أو يأذن له\" (^٤).\n_________\n(^١) روح بن عبادة، القيسي.\n(^٢) قال ابن معين: لم يكن أحد أثبت في نافع من ابن جريج. التعديل والتجريح (٢/ ٩٠٥).\n(^٣) رواه مسلم في صحيحه، من غير هذا الطريق، وسبق تخريجه في الحديث السابق.\nوطريق ابن جريج عن نافع من زوائد أبي عوانة على مسلم.\nوالبخاري في صحيحه، في النكاح، باب لا يخطب على خطبة أخيه-٥١٤٢ - عن مكي بن إبراهيم، عن ابن جريج، به. مثله.\n(^٤) رواه الإمام أحمد في مسنده ٢/ ١٥٣ عن عبد الصمد، عن صخر، عن نافع، به.\nولفظه: \"حتى يترك الخاطب الأول أو يأذنه فيخطب\".","vol":"11","page":277},{"text":"٤٥٧١ - حدثنا الصغاني، حدثنا أبو صالح (^١)، قال: حدثني الليث، عن يزيد بن أبي حبيب، عن عبد الرحمن بن شماسة، أنه سمع عقبة بن عامر يقول: \"إنَّ رسول الله ﷺ قال: المؤمن أخ (^٢) المؤمن، ولا يحل لمؤمن أن يبتاع على بيع أخيه حتى يذر، ولا يخطب على خطبة أخيه حتى يذر\" (^٣).\nقال أبو عوانة: أبو صالح فيه لين. ولكن رواه ابن وهب، عن الليث (^٤).\n_________\n(^١) عبد الله بن صالح بن محمد الجهني.\n(^٢) هكذا في الأصل، وفي مسلم \"أخو\".\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٤، ح ٥٦ - عن أبي الطاهر عن عبد الله بن وهب عن الليث، به.\nزاد أبو عوانة: \"حتى يذر\" في الموضع الأول.\n(^٤) رواية ابن وهب عن الليث، رواها الإمام مسلم في صحيحه، وسبق تخريجها في الحاشية السابقة.","vol":"11","page":278},{"text":"٤٥٧٢ - حدثنا أبو علي الزعفراني (^١)، حدثنا عبد الوهاب الخفاف (^٢)، حدثنا سعيد بن أبي عروبة، عن مطر (^٣)، ويعلى بن حكيم، عن نافع، عن نبيه بن وهب، عن أبان بن عثمان، عن عثمان بن عفان أنَّ\n⦗٢٧٩⦘ رسول الله ﷺ قال: \"لا يَنْكحُ المُحرمُ، ولا يُنْكَحُ ولا يخْطِبُ\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) عبد الوهاب بن عطاء.\n(^٣) ابن طهمان الوراق.\n(^٤) رواه مسلم في صحيحه، في النكاح، باب تحريم نكاح المحرم، وكراهية خطبته -٢/ ١٠٣٠، ح ٤٣ - من طريق عبد الأعلى ومحمد بن سواء، جميعا عن سعيد، به، مثله. وقد ذكر الراوي \"سعيد\" مهملا عند مسلم، ومُيز عند أبي عوانة، وهو من فوائد الاستخراج.","vol":"11","page":278},{"text":"٤٥٧٣ - حدثنا ابن مهل الصنعاني (^١)، حدثنا عبد الرزاق، عن معمر، عن أيوب، عن نبيه بن وهب، عن أبان، عن عثمان، عن النبي ﷺ قال: \"لا يتزوج المحرم، ولا يخطب على غيره\" (^٢).\n_________\n(^١) محمد بن عبد الله بن مهل.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. وطريق أيوب عن نبيه من زوائد أبي عوانة على مسلم.","vol":"11","page":279},{"text":"٤٥٧٤ - حدثنا أبو علي الزعفراني، حدثنا يزيد بن هارون، حدثنا سعيد بن أبي عروبة، عن أيوب، بإسناده. \"لا يَنْكح المحرم ولا يُنْكِح\" (^١).\nآخر الجزء التاسع عشر من نسخة أبي المظفر السمعاني ﵀ (^٢).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٣٠، ح ٤٢ - من طريق حماد بن زيد، عن أيوب، به. نحوه. وفيه قصة.\n(^٢) في هامش النسخة، كُتب: بلغ … ﵀ … غير واضح. مقدار أربع كلمات.","vol":"11","page":279},{"text":"<span data-type='title' id=toc-721>باب ذكر الأخبار الدالة على الإباحة للرجل أن يخطب المرأة المخطوبة في وقت دون وقت، وأن يخبر المستشارُ عيوب الخاطب.</span>","vol":"11","page":280},{"text":"٤٥٧٥ - أخبرنا يونس (^١)، حدثنا ابن وهب أن مالكًا أخبره،\nح وحدثنا الربيع بن سليمان (^٢)، حدثنا الشافعي، أخبرنا مالك،\nح وحدثنا محمد بن حَيُّويَه، أخبرنا مطرف، والقعنبي، عن مالك،\nح وحدثنا أبو داود السجستاني (^٣)، حدثنا القعنبي، عن مالك، عن عبد الله بن يزيد مولى الأسود بن سفيان، عن أبي سلمة بن عبد الرحمن، عن فاطمة بنت قيس \"أن أبا عمرو بن حفص طلقها البتة وهو غائب، فأرسل إليها وكيله بشعير، فتسخطته، فقال: والله ما لكِ علينا من شيء، فجاءت رسول الله ﷺ فذكرت ذلك له، فقال: ليس لك عليه نفقة، وأمرها أن تعتدَّ في بيت أم شريك، ثم قال: تلك امرأة يغشاها أصحابي، اعْتَدِّي عند ابن أم مكتوم فإنه رجل أعمى، تضعين ثيابك، وإذا حللت فآذنيني. قالت: فلما حللت ذكرت ذلك له\n⦗٢٨١⦘ أَن معاوية بن أبي سفيان وأبا جهم خطباني، فقال رسول الله ﷺ: أما أبو جهم فلا يضع عصاه عن عاتقه، وأما معاوية فصعلوك لا مال له. ولكن انكحي أسامةَ بن زيد. قالت: فكرِهْتُهُ. ثم قال: انكحي أسامة، فنكحت (^٤)، فجعل الله فيه خيرًا واغتبطتُ (^٥) به\" (^٦).\n_________\n(^١) هو ابن عبد الأعلى بن ميسرة.\n(^٢) المرادي.\n(^٣) صاحب السنن، وقد رواه في سننه، في الطلاق، باب في نفقة المبتوتة- ح ٢٢٨٤ - عن القعنبي، به. مثله.\n(^٤) في مسلم \"فنكحته\".\n(^٥) اغتبطت به: الغبطة هو أن يشتهي أن يكون مثله من غير إرادة زوالها عنه. النهاية ٣/ ٣٣٩.\n(^٦) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها-٢/ ١١٤، ح ٣٦ - عن يحيى بن يحيى عن مالك، به. مثله. ليس فيه \"به\" وفي بعض النسخ موجودة، قال ذلك النووي ﵀. شرح مسلم ١٠/ ٣٣٨.","vol":"11","page":280},{"text":"٤٥٧٦ - حدثنا يوسف بن مسلّم (^١)، وأبو حميد عبد الله بن محمد بن أبي عمرو [¬*] مولى بني هاشم، حدثنا حجاج بن محمد (^٢)، عن ابن جريج قال: أخبرني عطاء بن أبي رباح، قال: حدثني عبد الرحمن بن عاصم بن ثابت (^٣) \"أنّ فاطمة بنت قيس أخت الضحاك بن قيس\n⦗٢٨٢⦘ أخبرته، وكانت عند رجل من بني مخزوم، فأخبرته أنه طلقها ثلاثًا فخرج إلى بعض المغازي، وأمر وكيلًا له أن يعطيها بعض النفقة فاستقللتْها، فانطلقت إلى بعض نساء النبي ﷺ، فدخل النبي ﷺ وهي عندها، فقالت: يا رسول الله، هذه فاطمة بنت قيس، طلقها فلان فأرسل إليها ببعض النفقة فردتها، وزعمت أنه شيء تطول به، فقال النبي ﷺ: صدق. وقال: انتقلي إلى أم مكتوم (^٤) فاعتدي، ثم قال: لا، إن أم مكتوم امرأة يَكثر عُوادها ولكن انتقلي إلى عبد الله بن أم مكتوم، فإنه أعمى، فانتقلت إلى عبد الله، فاعتدت عنده، حتى انقضت عدتها. ثم خطبها أبو جهم ومعاوية بن أبي سفيان فأتت النبي ﷺ تستأمره فيهما، فقال: أما أبو جهم فلا يضع قسقاسته (^٥) العصا. وأما معاوية فرجل أخلق (^٦) من المال\".\n⦗٢٨٣⦘ قال: \"فتزوجت أسامة بن زيد بعد ذلك\" (^٧).\nواللفظ لأبي حميد.\n_________\n(^١) يوسف بن سعيد المصيصي.\n(^٢) المصيصي، الأعور.\n(^٣) عبد الرحمن بن عاصم بن ثابت، ذكره ابن حبان في الثقات. وقال الحافظ: مقبول.\nالثقات ٥/ ١١٠، التقريب ٣٩٣٣.\nقلت: تابعه أبو سلمة بن عبد الرحمن كما في الحديث السابق، ثم إدخال أبي عوانة حديثه في صحيحه يدل على أنه ليس بمجروح لديه، ولم أقف على تجريح لأحد =\n⦗٢٨٢⦘ = الأئمة له. وانظر لزاما ح ٥٠٤٠.\n(^٤) هكذا في الأصل، ووضع فوقه علامة حرف (هـ). و(أم مكتوم) مخالف لجميع الروايات التي عند أبي عوانة والتي في صحيح مسلم، والوارد في الروايات (أم شريك). والله أعلم.\n(^٥) قسقاسته: العصا، أي أنه يضربها بها. وقيل: أي لا حظَّ لكِ في صحبته؛ لأنه كثير السفر قليل المقام. ثم قال ابن الأثير: وفي رواية \"قسقاسته العصا\". فذكر العصا تفسير للقسقاسة. النهاية ٤/ ٦١.\n(^٦) أخلق: أي خِلْوٌ عَارٍ. النهاية ٢/ ٧١.\n(^٧) رواه مسلم في صحيحه، من طريق أبي سلمة بن عبد الرحمن عن فاطمة بنت قيس، به. نحوه. وتقدم تخريجه في الحديث السابق. ولكن ليس فيه: \"أخت الضحاك ابن قيس، وكانت عند رجل من بني مخزوم\". ولفظ \"فخرج إلى بعض المغازي\" و: \"فانطلقت إلى بعض نساء النبي ﷺ\". وهذه الألفاظ في مسلم من حديث يحيى ابن أبي كثير عن أبي سلمة، به-٢/ ١١٥، ح ٣٨ - سوى اللفظ الأخير فهي من زوائد أبي عوانة على مسلم.\nورواه الإِمام أحمد في مسنده ٦/ ٤١٤، عن عبد الرزاق عن ابن جريج، به. مثله.\nوالنسائي في سننه، في الطلاق، الرخصة في خروج المبتوتة من بيتها في عدتها لسكنها ٦/ ٢٠٧، عن عبد الحميد بن محمد، عن مخلد عن ابن جريج، به. مثله. لكن فيه: أملق. بدل: أخلق.\nوذكره المزي في تحفة الأشراف ١٢/ ٤٦٧، وذكر أن النسائي أخرجه .... ثم قال: ورواه حجاج بن أرطاة، عن عطاء عن ابن عباس، عن فاطمة بنت قيس. وحديث ابن جريج أصح.\nقلت: وحديث ابن جريج هو الذي أنا بصدده الآن، وفيه دلالة واضحة أن الإمام أبو عوانة ﵀ كان ينتقى الأسانيد.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عمرو)، وصوابه: (عمر)، كما في الأصل الخطي بكوبريللو (٩/ ق ٣٧/ ب)، وقد صوبه المحقق في عدة مواضع من الكتاب (٤٤٧٣، ٤٩٦١، ٩١٣٥، ٩٢٥٣)، وانظر التالي: (٥٩٦٥، ٨٢٠٩، ٨٩٦٤).","vol":"11","page":281},{"text":"٤٥٧٧ - حدثنا أبو عمر (^١)، حدثنا مخلد (^٢).\n⦗٢٨٤⦘ ح وحدثنا يحيى بن أبي طالب، حدثنا عبد الوهاب (^٣)، عن ابن جريج، بإسناده مثله (^٤).\n_________\n(^١) عبد الحميد بن محمد بن المستام، بضم الميم وسكون المهملة بعدها مثناة، أبو عمر الحراني إمام مسجدها.\n(^٢) مخلد بن يزيد القرشي الحراني.\n(^٣) هو ابن عطاء الخفاف. قال فيه الحافظ: صدوق ربما أخطأ. وهو مدلس من ط / ٣.\nوقد عنعن. ولكن تابعه مخلد بن يزيد في نفس الحديث. والحجاج المصيصي في ح ٤٥٧٦. وعبد الرزاق عند أحمد في المسند ٦/ ٤١٤.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٥٧٥، وانظر الكلام على ح ٤٥٧٦.","vol":"11","page":283},{"text":"٤٥٧٨ - رواه ابن أبي حبيب (^١)، عن يزيد بن قُسيط (^٢)، عن أبي سلمة، أنه سأل فاطمة، فذكر نحوه (^٣).\n_________\n(^١) يزيد بن أبي حبيب المصري.\n(^٢) يزيد بن عبد الله بن قُسيط الليثي.\n(^٣) هكذا رواه أبو عوانة معلقًا. ورواه مسلم في صحيحه من غير هذا الطريق. انظر ح ٤٥٧٥، ٤٥٧٦. وقد رواه النسائي في سننه، في النكاح، خطبة الرجل إذا ترك الخاطب أو أذن له ٦/ ٧٤ موصولًا عن حاجب بن سليمان، قال: حدثنا حجاج، قال: حدثنا ابن أبي ذئب عن الزهري، ويزيد بن عبد الله بن قسيط، به.","vol":"11","page":284},{"text":"٤٥٧٩ - حدثنا يزيد بن سنان (^١)، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن أبي بكر بن أبي الجهم، قال: سمعت فاطمة بنت قيس تقول: \"إنَّ النبي ﷺ قال لها: إذا نقضت عدتك فآذنيني. قالت: فخطبني خطاب فيهم معاوية وأبو الجهم، فقال\n⦗٢٨٥⦘ رسول الله ﷺ: إن معاوية (^٢) خفيف المال. وأبو الجهم يضرب النساء أو فيه (^٣) شدة على النساء، ولكن عليك بأسامة بن زيد\" (^٤).\n_________\n(^١) القزاز البصري.\n(^٢) زاد مسلم \"ترب\".\n(^٣) في مسلم \"منه\".\n(^٤) رواه مسلم في صحيحه في النكاح، باب المطلقة ثلاثًا لا نفقة لها-٢/ ١١١٩ - ١١٢٠، ح ٤٨ - عن إسحاق بن منصور، عن عبد الرحمن، به. نحوه. وفيه قصة.\nوبأطول مما أخرجه أبو عوانة.\nوقد ذكر الراوي \"عبد الرحمن\" مهملا عند مسلم، ومُيز عند أبي عوانة بذكر اسم أبيه.\nوهو من فوائد الاستخراج.","vol":"11","page":284},{"text":"<span data-type='title' id=toc-722>باب بيان تثبيت وجوب الخُطبة من التزويج وما يجب أن يخطب به الخطبة للنكاح.</span>","vol":"11","page":286},{"text":"٤٥٨٠ - ز حدثنا عثمان بن خرزاذ (^١)، وعباس الدوري (^٢)، قالا: حدثنا سعيد بن عمرو الأشعثي، قال: أخبرنا عبثر، عن الأعمش، عن أبي إسحاق (^٣)، عن أبي الأحوص (^٤)، عن عبد الله بن مسعود قال: \"علمنا رسول الله ﷺ خطبة التشهد في الصلاة والتشهد في الحاجة. التشهد في الصلاة: التحيات لله والصلوات والطيبات. السلام عليك أيها النبي ورحمة الله وبركاته. السلام علينا وعلى عباد الله الصالحين. أشهد أن لا إله إلا الله وأشهد أن محمدًا عبده ورسوله. والتشهد في الحاجة: إن الحمد لله نستعينه ونستغفره ونعوذ به من شرور أنفسنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله. ثم يقرأ ثلاث آيات من القرآن ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (١٠٢)﴾ (^٥)، ﴿وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ\n⦗٢٨٧⦘ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾ (^٦) و﴿اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (٧٠) يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ﴾ (^٧) … \" إلى آخر السورة (^٨).\n_________\n(^١) عثمان بن عبد الله بن محمد.\n(^٢) عباس بن محمد بن حاتم.\n(^٣) عمرو بن عبد الله السبيعي.\n(^٤) عوف بن مالك بن نضلة.\n(^٥) سورة آل عمران: آية ١٠٢.\n(^٦) سورة النساء: آية ١.\n(^٧) سورة الأحزاب: آية ٧٠، ٧١.\n(^٨) الإسناد رجاله ثقات، والحديث من زوائد أبي عوانة على مسلم.\nلكن فيه عنعنة السبيعي وهو من (ط / ٣) من المدلسين، وقد اختلط بأخرة، ولكن حديثه هنا من رواية القدماء عنه، ولأجل ذلك حسن إسناده الترمذي، وصحح متنه ووافقه على ذلك الشيخ الألباني محدث الشام حفظه الله، ولم يشر أحد منهما إلى العنعنة والله أعلم.\nوالحديث رواه الترمذي في جامعه ٣/ ٤٠٤ في النكاح، باب ما جاء في خطبة النكاح - ح ١١٠٥ - عن قتيبة به. مثله. ليس فيه \"والتشهد في الحاجة\".\nوزاد \"وسيئات أعمالنا\". ثم قال: قال عبثر: ففسره لنا سفيان الثوري. فذكر الآيات.\nقال أبو عيسى: حديث حسن. ثم قال: ورواه شعبة عن أبي إسحاق، عن أبي عبيدة، عن عبد الله عن النبي ﷺ، وكلا الحديثين صحيح.\nوقد فصل في تخريجه، والحكم على إسناد كل طريق محدث الشام الشيخ الألباني حفظه الله في رسالته القيمة المسماة بـ \"خطبة الحاجة\" وذكر له شواهد أيضا.","vol":"11","page":286},{"text":"٤٥٨١ - حدثنا أبو الحسن الميموني (^١)، قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبثر بن القاسم، قال: عن الأعمش، عن أبي إسحاق، بإسناده مثله (^٢) *.\n_________\n(^١) عبد الملك بن عبد الحميد الجزري.\n(^٢) رجاله ثقات. ولكن فيه عنعنة أبي إسحاق، وقد حسن إسناده الترمذي وتبعه الألباني كما سبق. وانظر التعليق السابق.\n* بعد هذا الحديث في الهامش: سماع لا يتجاوز السطر، وهو غير واضح.","vol":"11","page":287},{"text":"<span data-type='title' id=toc-723>باب ذكر الخبر الدال على الكراهية للرجل أن يغالي بصداق امرأته، وإن بلغ بمهر امرأته أربعة أواق من فضة، وبيان الخبر المبيح للرجل أن يبلغ بمهرها أكثر منه.</span>","vol":"11","page":288},{"text":"٤٥٨٢ - حدثنا حمدان بن علي الوراق (^١)، والصغاني قالا: حدثنا زكريا ابن عدي، قال: حدثنا مروان بن معاوية، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: \"جاء رجل إلى النبي ﷺ فقال: إني تزوجت امرأة قال: أنظرت إليها؟ فإن في أعين الأنصار شيئًا. قال: نعم. قد نظرت إليها. قال: على كم تزوجتها؟ قال: على أربع أواق (^٢)، قال: على أربع أواق!! لئن كنتم تنحتون الذهب والفضة من عرض هذه الجبال. ما عندنا شيء اليوم نعطيك. ولكن عسى أَنْ نبعثك في بعثٍ تُصِيبُ مِنْهُ. قال: فبعث بعثًا إلى بني عَبْسٍ، وبعث الفتى معهم\".\nزاد حمدان بن علي \"قال: فأتاه فقال: يا رسول الله أعيتني ناقتي أن تنبعث، فناوله رسول الله ﷺ يده كالمعتمد عليه للقيام، فأتاها\n⦗٢٨٩⦘ فضربها برجله\".\nقال أبو هريرة: والذي نفسي بيده، لقد رأيتها وإنها تسبق القائد (^٣).\n_________\n(^١) أبو جعفر محمد بن علي بن عبد الله بن مِهْران البغدادي الوراق.\n(^٢) أواق: جمع أوقية، بضم الهمزة وتشديد الياء، والجمع يشدد ويخفف، وكانت الأوقية قديما عبارة عن أربعين درهما، والأوقية تعادل ١١٩ غرامًا من الفضة. النهاية ١/ ٨٠، لسان العرب ١٥/ ٤٤، الإيضاح والتبيان في معرفة المكيال ص ٥٤.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب ندب النظر إلى وجه المرأة وكفيها لمن يريد تزوجها-٢/ ١٠٤٠، ح ٧٥ - عن يحيى بن معين، عن مروان به. بألفاظ متقاربة.\nزاد أبو عوانة: كلمة \"الذهب\" وقوله: فأتاه، فقال: يا رسول الله أعيتني ناقتي … إلى آخر الحديث.","vol":"11","page":288},{"text":"٤٥٨٣ - حدثنا الصغاني، قال: حدثنا معلى بن منصور (^١)، قال: حدثنا عبد العزيز بن محمد (^٢)، أن يزيد بن الهاد حدثه، عن محمد بن إبراهيم، عن أبي سلمة أنه سأل عائشة: كم كان صداق النبي ﷺ؟ قالت: \"صداقه لأزواجه اثنتي عشرة أُوقيَّةً ونَش. قالت: وتدري ما النّش؟ قلت: لا. قالت: نصف أوقية. فتلك خَمْسُمِائَةِ دِرْهم. فهذا صداق رسول الله ﷺ لأَزواجه\" (^٣).\n_________\n(^١) هو الرازي، أبو يعلى.\n(^٢) هو الدراوردي.\n(^٣) أخرجه مسلم في صحيحه، في النكاح، باب الصداق وجواز كونه تعليم قرآن وخاتم حديد -٢/ ١٠٤٢، ح ٧٨ - عن إسحاق بن إبراهيم، والعدني جميعًا عن عبد العزيز بن محمد به. بألفاظ متقاربة.","vol":"11","page":289},{"text":"٤٥٨٤ - حدثنا الصغاني، قال: حدثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب (^١)، عن ابن الهاد، بإسناده، مثله.\n⦗٢٩٠⦘ \"هكذا كان صداق رسول الله ﷺ نساءه وبناته\" (^٢).\n_________\n(^١) هو الغافقي، المصري.\n(^٢) رواه مسلم في صحيحه، من طريق عبد العزيز بن محمد عن ابن الهاد. وسبق تخريجه في الحديث السابق.\nزاد أبو عوانة في هذا الطريق لفظ \"وبناته\".","vol":"11","page":289},{"text":"٤٥٨٥ - حدثنا محمد بن حَيُّويَه، قال: حدثنا النفيلي (^١)، قال: حدثنا عبد العزيز بن محمد، بإسناده. سألت عائشة، فذكر مثله (^٢).\n_________\n(^١) هو أبو جعفر النفيلي، عبد الله بن محمد بن علي الحراني.\n(^٢) رواه مسلم في صحيحه، وسبق تخريجه في ح ٤٥٨٣.","vol":"11","page":290},{"text":"<span data-type='title' id=toc-724>بيان الخبر المبيح أن يُصْدِق الرجل والمرأة وزن نواة -والنواة: وزن خمسة دراهم- والإباحة للمتزوج إظهار الصفرة على جسده وثيابه. وما يقال له إذا تزوج، ووجوب الوليمة. والدليل على أن الدون منها شاة.</span>","vol":"11","page":291},{"text":"٤٥٨٦ - حدثنا الصغاني وعثمان بن خرزاذ، وإسماعيل القاضي (^١)، قالوا: حدثنا سليمان بن حرب (^٢)، قال: حدثنا شعبة، عن عبد العزيز بن صهيب، عن أنس بن مالك \"أنَّ عبد الرحمن بن عوف تزوج امرأة من الأنصار على وزن نواة من ذهب، فرأى النبي ﷺ به بشاشة (^٣) من العُرس، فسأله، فقال: إني تزوجت امرأة على وزن نواة من ذهب\" (^٤).\n٢/ ٤٥٨٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^٥).\n⦗٢٩٢⦘ وقال أحمد بن سعيد الدارمي (^٦)، حدثا النضر بن شميل، أخبرنا شعبة، عن عبد العزيز بن صهيب، عن أنس بن مالك قال: \"قال عبد الرحمن بن عوف: تزوجت امرأة فرآني النبي ﷺ وعليَّ بشاشة العرس. فقال: ما هذا؟ قلت: تزوجت امرأة من الأنصار. قال: كم أصدقتها؟ قلت: وزن نواة. قال: أولم ولو بشاة\" (^٧).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي، القاضي، صاحب التصانيف.\n(^٢) الأزدى الواشحي.\n(^٣) بشاشة: من البَشُّ وهو فرح الصديق بالصديق، وكذا الفرح بالمرأ والانبساط إليه والأنس به. النهاية ١/ ١٣٠.\n(^٤) رواه مسلم في صحيحه، في النكاح، باب الصداق وجواز كونه تعليم القرآن وخاتم حديد-٢/ ١٠٤٣، ح ٨٢ - من طريق النضر بن شميل عن شعبة، به، نحوه.\n(^٥) هكذا في الأصل، وسيذكر المصنف هذا الإسناد مع متنه بعد حديثين انظر =\n⦗٢٩٢⦘ = ح ٤٥٨٨.\n(^٦) هكذا رواه عنه معلقًا، وهو ابن صخر السرخسي، وقد روى عنه بصيغة التحديث في ح ٤٤٨٥.\n(^٧) رواه الإمام مسلم في صحيحه موصولًا، عن إسحاق، ومحمد، عن النضر بن شميل به، مثله. وسبق تخريجه في الحديث السابق.\nوأما لفظ \"أولم ولو بشاة\" فرواه مسلم في صحيحه تحت الكتاب والباب السابق -٢/ ١٠٤٢، ح ٨١ - من طريق وكيع عن شعبة، به مقتصرا عليه.","vol":"11","page":291},{"text":"٤٥٨٧ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، قال: حدثنا شعبة، أخبرني حميد، أنه سمع أنس بن مالك يقول: \"قال عبد الرحمن بن عوف: تزوجت امرأة من الأنصار على نواة -أو وزن نواة من ذهب- فأتيت النبي ﷺ فرأى عليَّ بشاشة العرس فقال: أتزوجت؟ قلت: تزوجت امرأة من الأنصار على نواة\" (^٢).\n_________\n(^١) هو الطيالسي.\n(^٢) رواه مسلم في صحيحه تحت الكتاب والباب السابق-٢/ ١٠٤٢، ح ٨١ - من طريق =\n⦗٢٩٣⦘ = وكيع عن شعبة، به. مثله. وعن محمد بن المثنى عن أبي داود. وعن محمد بن رافع وهارون بن عبد الله قالا: حدثنا وهب بن جرير. وعن أحمد بن خراش عن شبابة كلهم عن شعبة به. ثم أحال لفظ الحديث على رواية وكيع عن شعبة. ثم قال: غير أن في حديث وهب قال: قال عبد الرحمن: \"تزوجت امرأة\".\nفوائد الاستخراج:\n١ - تصريح شعبة بالإخبار عن حميد.\n٢ - تصريح حميد بالسماع من أنس.\n٣ - تمييز اسم \"مالك\" بذكر اسم أبيه.\n٤ - زيادة لفظ: \"فأتيت النبي ﷺ فرأى عليّ بشاشة العرس\".","vol":"11","page":292},{"text":"٤٥٨٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١) قال: أخبرنا شعبة، قال: حدثني حُميد سمع أنس بن مالك يقول: \"تزوج عبد الرحمن على وزن نواة من ذهب. فقال له رسول الله ﷺ: أوْلم وَلو بشاة\" (^٢).\nرواه شبابة ووهيب (^٣)، عن شعبة أيضًا (^٤).\n_________\n(^١) الطيالسي، والحديث في مسنده ص ٢٨٤ - ح ٢١٢٨ - .\n(^٢) رواه مسلم في صحيحه، من طريق وكيع عن شعبة به، مثله. وسبق تخريجه في الحديث السابق.\n(^٣) هكذا في الأصل: وهيب. وفي مسلم \"وهب\". وهو وهب بن جرير بن حازم وهو الصواب.\n(^٤) وروايتا شبابة ووهب رواهما مسلم في صحيحه موصولًا. وسبق تخريجه في ح ٤٥٨٧.","vol":"11","page":293},{"text":"٤٥٨٩ - حدثنا الدقيقي، والصغاني، قالا: حدثنا يزيد بن هارون، عن حميد، عن أنس \"أن عبد الرحمن بن عوف مرّ على رسول الله ﷺ وعليه وضَر (^١) من صفرة. فقال النبي ﷺ: مهيم (^٢). فقال عبد الرحمن: يا رسول الله تزوجت. قال: من؟ قال: امرأة من الأنصار. قال: ما أصدقت؟ قال: نواة -أو وزن نواة من ذهب- قال: أولم ولو بشاة\" (^٣).\n_________\n(^١) وَضَر: أي لطْخا من خَلُوق، أو أثر. النهاية ٥/ ١٩٦.\n(^٢) مهيم: أي ما أمرُك وشأنك وهي كلمة يمانية. النهاية ٤/ ٣٧٨.\n(^٣) رواه مسلم في صحيحه، من طريق شعبة، عن حميد، به. مثله. وسبق تخريجه في ح ٤٥٨٧.\nزاد أبو عوانة في هذا الطريق \"وعليه وضر من صفرة. فقال النبي ﷺ: مهيم\". وهذا الطريق من زوائد أبي عوانة على مسلم.\nوأخرج البخاري في صحيحه، في النكاح، باب الصفرة للمتزوج- ح ٥١٥٣ - من طريق مالك، عن حميد، به. نحوه.","vol":"11","page":294},{"text":"٤٥٩٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود،\nح وحدثنا الصغاني، قال: حدثنا أبو النضر (^١)، قالا: حدثنا شعبة، عن قتادة، عن أنس بن مالك \"أن عبد الرحمن بن عوف تزوج امرأة من الأنصار على وزن نواة من ذهب فأجاز ذلك\" - وقال أبو النضر: \"فجاز ذلك\" وكان الحكَم (^٢) يأخذ به\" (^٣).\n_________\n(^١) هاشم بن القاسم.\n(^٢) هذا من كلام شعبة، والحكم هو ابن عتيبة الفقيه الكوفي.\n(^٣) رواه مسلم في صحيحه، من طريق وكيع عن شعبة، به. وزاد \"أولم ولو بشاة\". وتقدم =\n⦗٢٩٥⦘ = تخريجه في ح ٤٥٨٧.\nزاد أبو عوانة لفظ: \"فأجاز ذلك\". ولفظ \"وقال أبو النضر: فجاز ذلك. وكان الحكم يأخذ به\".","vol":"11","page":294},{"text":"٤٥٩١ - حدثنا الصغاني وابن شاذان (^١)، قالا: حدثنا معلى بن منصور،\nح وحدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى،\nح وحدثنا يونس بن عبد الأعلى، قال: حدثنا يحيى بن حسان (^٢)،\nح وحدثنا الصائغ (^٣) والصغاني قالا: حدثنا عبيد الله القواريري (^٤)، قالوا: حدثنا حماد بن زيد، قال: حدثنا ثابت البُناني، عن أنس \"أنَّ النبي ﷺ رأى على عبد الرحمن بن عوف أثر صفرة فقال: مَه؟ -قال القواريري: مهيم؟ - فقال: إني تزوجت امرأة على نواة من ذهب. قال: فبارك الله لك، أولم ولو بشاة\" (^٥).\n⦗٢٩٦⦘ هذا لفظ معلى وأسد.\n_________\n(^١) هو محمد بن شاذان.\n(^٢) التنِّيسي، البصري.\n(^٣) محمد بن إسماعيل.\n(^٤) عبيد الله بن عمر.\n(^٥) رواه مسلم في صحيحه، في النكاح، باب الصداق وجواز كونه تعليم قرآن وخاتم حديد-٢/ ١٠٤٢، ح ٧٩ - عن يحيى بن يحيى، وسليمان بن داود، وقتيبة كلهم عن حماد بن زيد. به. مثله. ليس فيه \"مه\" ولا \"مهيم\" وإنما فيه \"ما هذا\".\nفوائد الاستخراج:\n١ - تصريح حماد بن زيد بالتحديث عن ثابت عند أبي عوانة، وروايته في مسلم =\n⦗٢٩٦⦘ = بالعنعنة عنه.\n٢ - تمييز الراوي (ثابت) عند أبي عوانة بذكر نسبته.","vol":"11","page":295},{"text":"٤٥٩٢ - حدثنا أبو داود الحراني، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد (^١)، عن ثابت، عن أنس \"أنَّ النبي ﷺ رأى على عبد الرحمن بن عوف أثر صفرة. فقال: ما هذا؟ قال: إني تزوجت امرأة على وزن نواة من ذهب. قال: بارك الله لك. أولم ولو بشاة\" (^٢).\n_________\n(^١) هو ابن زيد.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nورواه البخاري في صحيحه، في النكاح، باب كيف يُدعى للمتزوج، ح ٥١٥٥ - عن سليمان بن حرب، به. مثله.","vol":"11","page":296},{"text":"٤٥٩٣ - حدثنا بحر بن نصر (^١)، قال: حدثنا يحيى بن حسان (^٢)، قال: حدثنا حماد بن زيد، عن عمرو بن دينار، عن جابر بن عبد الله قال: \"قال لي النبي ﷺ: هل تزوجت يا جابر؟ قلت: نعم، قال: بارك الله لك أو قال لي: خيرًا\" (^٣).\n_________\n(^١) بحر بن نصر بن سابق الخوْلاني مولاهم المصري، أبو عبد الله.\n(^٢) هو التنيسي، البصري.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب استحباب نكاح البكر-٢/ ١٠٨٧، =\n⦗٢٩٧⦘ = ح ٥٦ - عن يحيى بن يحيى، وأبي الربيع الزهراني عن حماد به. بأطول مما هنا. وقد سبق أن رواه المصنف مطولًا من طريق سفيان عن عمرو، به في- ٤٤٥٠ - ليس فيه \"بارك الله لك. أو قال لي خيرًا\".","vol":"11","page":296},{"text":"<span data-type='title' id=toc-725>بيان الخبر المبيح للرجل أن يتزوج على خاتم من حديد إذا لم يجد غيره، وعلى تعليم سورة من القرآن.</span>","vol":"11","page":297},{"text":"٤٥٩٤ - حدثنا محمد بن يحيى، قال: حدثنا أبو النعمان (^١)، قال: حدثنا حماد بن زيد، قال: حدثنا ثابت البناني وعبد العزيز بن صهيب وشعيب بن الحبحاب، عن أنس بن مالك. \"أن النبي ﷺ أعتق صفية وجعل عتقها صداقها\" (^٢).\n_________\n(^١) محمد بن الفضل، السدوسي.\n(^٢) رواه مسلم في صحيحه، في النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها-٢/ ١٠٤٥، ح ٨٥ - عن أبي الربيع الزهراني، وقتيبة جميعًا عن حماد، به. مثله.\nوالبخاري في صحيحه، في النكاح، باب من جعل عتق الأمة صداقها- ح ٥٠٨٦ - عن قتيبة بن سعيد، عن حماد، به. مثله.\nفوائد الاستخراج:\n١ - تصريح حماد بن زيد بالتحديث عن ثابت.\n٢ - تمييز ثابت بذكر نسبته.","vol":"11","page":297},{"text":"٤٥٩٥ - حدثنا أبو علي الزعفراني، قال: حدثنا إسماعيل بن عليه، عن عبد العزيز بن صهيب، عن أنس \"أن رسول الله ﷺ أعتق صفية\n⦗٢٩٨⦘ وتزوجها. فقال له ثابت: ما أصدقها؟ قال: نفسها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ٢/ ١٠٤٣، ح ٨٤ - عن زهير بن حرب، عن إسماعيل، به. بأطول مما هنا.\nوالبخاري في صحيحه، في المغازي، باب غزوة خيبر - ح ٤٢٠١ - عن آدم، عن شعبة، عبد العزيز، به. بأطول مما هنا.\nوقد مُيز الراوي (عبد العزيز) عند أبي عوانة بذكر اسم أبيه. وهو من فوائد الاستخراج.","vol":"11","page":297},{"text":"٤٥٩٦ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب أن مالكا أخبره،\nح وحدثنا محمد بن حَيُّويَه، قال: أخبرنا مطرف والقعنبي، عن مالك، عن أبي حازم، عن سهل بن سعد الساعدي \"أنَّ رسول الله ﷺ جاءته امرأة فقالت: يا رسول الله، إني قد وَهبت نفسي لك، فقامت قيامًا طويلا، فقام رجل فقال: يا رسول الله زوجنيها إن لم يكن لك بها حاجة؟ قال رسول الله ﷺ: هل عندك من شيء تصدقها إياه؟ قال: ما عندي إلا إزاري هذا، فقال رسول الله ﷺ: إن أعطيتها إياه جلست لا إزار لك، فالتمس شيئًا. قال: التمس ولو خاتما من حديد، فالتمس فلم يجد شيئا، فقال له رسول الله ﷺ: هل معك من القرآن شيء؟ قال: نعم، سورة كذا وسورة كذا. سور سماها، فقال له رسول الله ﷺ: قد زوجتك بما معك من القرآن\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النكاح، باب الصداق وجواز كونه تعليم قرآن وخاتم =\n⦗٢٩٩⦘ = حديد-٢/ ١٠٤٠ - ١٠٤١، ح ٧٦ - من طريق يعقوب بن عبد الرحمن وعبد العزيز بن أبي حازم جميعًا عن أبي حازم به. نحوه. وفيه زيادات.\nوالبخاري في صحيحه، في الوكالة، باب وكالة المرأة الإمام في النكاح- ح ٢٣١٠ - عن عبد الله بن يوسف، عن مالك، به. مختصرًا.\nوذكر الحافظ ﵀ في فتح الباري، جميع الروايات وألفاظها، وخرجها أيضا. انظر فتح الباري ٩/ ٢٠٥ - ٢٠٩.","vol":"11","page":298},{"text":"٤٥٩٧ - حدثنا شعيب بن عمرو الدمشقي، قال: حدثنا سفيان بن عيينة، عن أبي حازم سمع سهل بن سعد يقول: \"كنت في القوم عند رسول الله ﷺ، فقامت (^١) امرأة فقالت: إنها قد وهبت نفسها لك، فرء (^٢) فيها رأيك، فقام رجل من الناس فقال: زوجنيها يا رسول الله، فلم يرد عليها بشيء، ثم قامت، فقالت: إنها قد وهبت نفسها لك، فرء فيها رأيك (^٣)، فقام الرجل فقال: زوجنيها يا رسول الله، ثم قام الثالثة، فقال النبي ﷺ: هل عندك شيء؟ قال: لا. قال: فاذهب فاطلب، فذهب فطلب، فلم يجد شيئًا، فقال: اذهب فاطلب ولو\n⦗٣٠٠⦘ خاتمًا من حديد. قال: فذهب فطلب فلم يجد شيئًا. فقال: هل معك شيء من القرآن؟ قال: نعم. سورة كذا وكذا. قال: فاذهب، فقد زوجناكها على ما معك من القرآن\" (^٤).\n_________\n(^١) في البخاري: \"إذ قامت\". قال الحافظ: في معظم الروايات \"أن امرأة جاءت … \" ويمكن رد رواية سفيان عليها بأن يكون معنى \"قامت\" وقفت، والمراد أنها جاءت إلى أن وقفت عندهم، لا أنها كانت جالسة في المجلس فقامت. فتح الباري ٩/ ٢٠٦.\n(^٢) في البخاري: \"فر\" قال الحافظ: كذا للأكثر، ولبعضهم بهمزة ساكنة بعد الراء وكل صواب.\n(^٣) هكذا في المخطوطة، والصواب أن تقدم قبل قوله: \"فقام رجل من الناس فقال زوجنيها يا رسول الله\". كما في البخاري. والسياق يقتضيه، ويحتمل أنه من الناسخ. والله أعلم.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٤١) ح ٧٧ - عن زهير بن حرب، عن سفيان، به. ولم يذكر لفظه بل أحاله على رواية عبد العزيز بن أبي حازم. وتقدم تخريجها في الحديث السابق.\nورواه البخاري في صحيحه، في النكاح، باب التزويج على القرآن وبغير صداق - ح ٥١٤٩ - عن علي بن عبد الله عن سفيان، به. بألفاظ متقاربة.","vol":"11","page":299},{"text":"٤٥٩٨ - حدثنا ابن الجنيد (^١)، قال: حدثنا شاذان (^٢)، قال: حدثنا سفيان،\nح وحدثنا الدبري، عن عبد الرزاق، عن معمر والثوري (^٣)،\nوحدثنا ابن شاذان، قال: حدثنا معلى، عن حماد بن زيد (^٤)،\n⦗٣٠١⦘ ح وحدثنا محمد بن إسحاق بن الصباح، قال: حدثنا عبد الرزاق، عن معمر (^٥)،\nح وحدثنا أبو الأحوص صاحبنا قال: حدثنا قتيبة، قال: حدثنا يعقوب بن عبد الرحمن (^٦)؛ كل هؤلاء عن أبي حازم، عن سهل بن سعد الساعدي، وذكروا حديثهم في هذا.\nروي زائدة، عن أبي حازم (^٧).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) هو الأسود بن عامر الشامي، نزيل بغداد، يلقب: شاذان.\n(^٣) رواية الثوري رواها البخاري في صحيحه، في النكاح، باب المهر بالعروض وخاتم من حديد -ح ٥١٥٠ - من طريق وكيع عن سفيان. مختصرًا.\n(^٤) طريق حماد رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٤١، ح ٧٧ - عن خلف بن هشام عنه. ولم يذكر لفظه.\nوالبخاري في صحيحه، في فضائل القرآن، باب خيركم من تعلم القرآن وعلمه - ح ٥٠٢٩ - عن عمرو بن عون، عن حماد، به. =\n⦗٣٠١⦘ = وفي النكاح، باب إذا قال الخاطب للولي زوجني … - ح ٥١٤١ - عن أبي النعمان، عنه، به.\n(^٥) هذا الطريق رواه الإمام أحمد في المسند ٥/ ٣٣٤.\n(^٦) رواه مسلم في صحيحه من طريق يعقوب وعبد العزيز جميعا عن أبي حازم به، وتقدم تخريجه في- ح ٤٥٩٦.\nوالبخاري في صحيحه، في فضائل القرآن، باب القراءة عن ظهر قلب- ح ٥٠٣٠ - عن قتيبة، به. وكذا في فضائل القرآن، باب النظر إلى المرأة قبل التزويج- ح ٥١٢٦ - عنه، به.\n(^٧) رواه الإمام مسلم في صحيحه موصولا، تحت الكتاب والباب السابق-٢/ ١٠٤١، ح ٧٧ - عن أبي بكر بن أبي شيبة، عن حسين بن علي عن زائدة. ولم يذكر لفظه بل أحاله على رواية عبد العزيز بن أبي حازم.\nوطريق معمر والثوري عن أبي حازم من زوائد أبي عوانة على مسلم.","vol":"11","page":300},{"text":"<span data-type='title' id=toc-726>باب الخبر الموجب اتخاذ الوليمة إذا بنى الرجل بأهله وجمع الناس عليها. وأن الشاة الواحدة تجزئ فيها. والدليل على أنها أدناها. وبيان الخبر المبيح اتخاذها دون الشاة. وصفة وليمة رسول الله ﷺ على بعض نسائه وأنه كان يدعو قومًا فإذا أكلوا دعا بآخرين. والدليل على أن السنة في الاجتماع على الطعام عشرة عشرة عند ارتفاع النهار، وعلى الخروج إذا أكلوا، وعلى توجيه الهدية إلى البَاني بأهله وإن قَلّت، وبيان الاستبراء </span>(^١).\n_________\n(^١) الاستبراء هو معرفة براءة الرحم من الحمل.","vol":"11","page":302},{"text":"٤٥٩٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة قال: أخبرني حميد، سمع أنس بن مالك يقول: \"تزوج عبد الرحمن بن عوف على وزن نواة من ذهب. فقال رسول الله ﷺ: أولم ولو بشاة\" (^٢).\n- رواه (^٣) محمد بن يحيى، قال: حدثنا عبد الصمد بن عبد الوارث،\n⦗٣٠٣⦘ قال: حدثني أبي، قال: حدثنا عبد العزيز بن صهيب، عن أنس بن مالك، قال: \"بنى رسول الله ﷺ على زينب بنت جحش. قال: فأُرسِلتُ داعيا على الطعام، فدعوت، فيجيء قوم فيأكلون ثم يخرجون، ثم دعوت فيجيء قوم فيأكلون ثم يخرجون، فدعوت حتى ما أجد أحدًا أدعوه، فقلت: يا نبي الله، ما أجد أحدًا أدعوه، فقال: ارفعوا طعامكم. وإن زينب لجالسة في ناحية البيت، وكانت امرأةً قد أعطيت جمالًا، وبقي ثلاثة رهط يتحدثون في البيت. وخرج نبي الله ﷺ، فانطلق نحو حجرة عائشة، فقال: السلام عليكم أهل البيت ورحمة الله وبركاته، قالت: وعليكم السلام ورحمة الله، كيف وَجدتَ أهلك بارك الله لك فيهن؟ فتَقرّى (^٤) حُجر نسائه كلهِن، يقول لهُن مثل ما قال لعائشة، ويردّون (^٥) عليه مثل ما ردت عائشة. ثم جاء نبي الله ﷺ فإذا الرهط الثلاثة في البيت يتحدثون، وكان نبي الله ﷺ شديد الحياء، فخرج منطلقًا نحو\n⦗٣٠٤⦘ حُجرة عائشة فما أدري أَخْبَرْتُه أَو أُخْبِرَ أن القوم قد خرجوا، فرجع حتى إذا وضَع رِجلَه في أسكُفَّةِ (^٦) الباب داخلةً والأخرى خارجة، أرخى الستر بيني وبينه، ونزلت آية الحجاب\" (^٧).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٨٤، ح ٢١٢٨.\n(^٢) تكرر هذا الحديث بالإسناد والمتن معًا. وقد سبق، انظر ٤٣٦٦.\n(^٣) هكذا رواه عنه أبو عوانة، بدون لفظ حدثنا أو سمعت، وهو لفظ لا يدل على الاتصال، مع أن محمد بن يحيى الذهلي من شيوخه، فقد روى عنه في القسم الذي =\n⦗٣٠٣⦘ = قمت بتحقيقه أكثر من عشرة أحاديث صرح فيها عنه بالرواية.\n(^٤) فتَقَرّى: بفتح القاف وتشديد الراء، بصيغة الفعل الماضي من وقر الأمر واقتراه، أي تتبع الحجرات واحدة واحدة. لسان العرب ١٥/ ١٧٥، وفتح الباري ٨/ ٥٣٠، وقد ورد في رواية ثابت عن أنس الآتية في ح ٤٦٠٦ - وفيه لفظ \"يتبع\" بدل \"فتقرى\".\nوهي مفسرة له. والله أعلم.\n(^٥) هكذا في المخطوط، والصواب: يَرْدُدْن.\n(^٦) الأُسكُفّة: عتبة الباب التي يوطأ عليها. لسان العرب ٩/ ١٥٦.\n(^٧) الحديث رواه المصنف معلقًا، عن شيخه محمد بن يحيى. وأصله في صحيح مسلم، من حديث ثابت عن أنس، في النكاح، باب زواج زينب بنت جحش، ونزول الحجاب -٢/ ١٠٤٨، ٨٩ - وسيذكر لفظه المصنف في ح ٤٦٠٧ - .\nوالبخاري في صحيحه موصولًا، في التفسير- ح ٤٧٩٣ - قال: أخبرنا أبو معمر، حدثنا عبد الوارث، به. بألفاظ متقاربة. وزاد \"بخبز ولحم\". وليس فيه قوله: \"وإن زينب لجالسة في ناحية البيت، وكانت امرأة قد أعطيت جمالًا\".\nوهذه الزيادة رواها الإسماعيلي في مستخرجه، من طريق جعفر بن معمر، عن عبد الوارث، به. قاله الحافظ في الفتح ٨/ ٥٢٧.","vol":"11","page":302},{"text":"٤٦٠٠ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي (^١)، قال: حدثنا محمد بن جعفر، عن شعبة، عن عبد العزيز بن صهيب، عن أنس قال: \"ما أولم رسول الله ﷺ على امرأة من نسائه أكثر -أو أفضل- مما أولم على زينب\".\nفقال ثابت البناني: \"ما أولم؟ قال: أطعمهم خبزًا ولحمًا حتى تركوه\" (^٢).\n⦗٣٠٥⦘ روى النضر، عن معاذ بن معاذ، عن شعبة (^٣).\n_________\n(^١) رواه في مسنده ٣/ ٢٨٢.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٤٩، ح ٩١ - عن محمد بن عمرو بن عباد بن جبلة بن أبي روّاد ومحمد بن بشار قالا: حدثنا محمد بن =\n⦗٣٠٥⦘ = جعفر به، مثله.\n(^٣) لم أقف على رواية معاذ عن شعبة.","vol":"11","page":304},{"text":"٤٦٠١ - حدثنا الصغاني، وابن شاذان قالا: حدثنا المعلّى (^١)، قال: حدثنا حماد بن زيد، قال: حدثنا ثابت، عن أنس بن مالك قال: \"ما رأيت رسول الله ﷺ أولم على شيء من نسائه ما أولم على زينب بنت جحش فإنه ذبح شاة\" (^٢).\n_________\n(^١) هو معلى بن منصور.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٤٩) ح ٩٠ - عن أبي الربيع الزهراني، وأبي كامل، وقتيبة قالوا: حدثنا حماد، به. مثله. ليس فيه \"بنت جحش\".\nفوائد الاستخراج:\n١ - تصريح حماد بالتحديث عن ثابت.\n٢ - تمييز المهمل \"أنس\" بذكر اسم أبيه \"مالك\".\n٣ - زيادة في المتن، وهو ذكر اسم والد زينب ﵂.","vol":"11","page":305},{"text":"٤٦٠٢ - حدثنا أبو داود الحراني، قال: حدثنا سليمان (^١)، قال: حدثنا حماد، بمثله. \"أولم بشاة\" (^٢).\n_________\n(^١) ابن حرب.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في النكاح، عن سليمان بن حرب ومسدد جميعًا عن حماد، به. بألفاظ متقاربة - ح ٥١٦٨، ٥١٧١ - .","vol":"11","page":305},{"text":"٤٦٠٣ - حدثنا الصغاني، قال: حدثنا عبيد الله بن عمر (^١)، قال: حدثنا جعفر بن سليمان، قال: حدثنا الجعد أبو عثمان، عن أنس بن مالك قال: \"تزوج رسول الله ﷺ امرأة من نسائه ودخل بها -قال جعفر: أظنها زينب- فصنعت أمُّ سُليم حَيْسا (^٢) فجعلته في تَوْرٍ (^٣). قالت: يا أنس، اذهب بها (^٤) إلى رسول الله ﷺ وأقرئه مني السلام. وأخبره أن هذا له منها قليل، فنظر إليه، ثم قال: ضعه، ثم قال: اذهب يا أنس فادع لي فلانًا وفلانًا (^٥) ومن لقيت وسماه. قال: فدعوت من سمَّى ومن لقيت. قال: قلت لأنس: عددكم كانوا؟ قال: زهاء ثلاثمائة. وقال لي رسول الله ﷺ: يا أنس هات القوم (^٦) قال: فدخلوا حتى امتلأت الصُّفَّةُ (^٧) والحُجرة، فقال رسول الله ﷺ: ليتحلَّقْ عَشَرةٌ عشرةٌ، وليأكُلْ كُلُّ إِنْساَنٍ مما يليهِ. قال: فَأَكلوا حتى شبعوا. قال: فَخَرجَتْ طائفةٌ\n⦗٣٠٧⦘ ودخَلَتْ طائفَةٌ حتى أَكلوا كُلُّهُمْ. قال لي: يا أنسُ، ارْفَعْ. قال: فرفعتُ، فما أدْرِي حين وَضَعتُ كان أَكْثَرَ أَو حين رفعتُ. قال: وجلَسَ طوائفُ مِنْهُمْ يتحدثُونَ في بيتِ رسول الله ﷺ، وَزَوْجَتُهُ موَلِّيةٌ وَجْهها إلى الحائِطِ، فثقلوا على رسول الله ﷺ، فخرج رسول الله ﷺ فَسلَّم على نسائه، ثُمَّ رَجَعَ. فلمَّا رأَوْا رسول الله ﷺ قد رجع ظَنُّوا أَنَّهُم قد ثَقُلُوا عليه، فابتدروا الباب فَخَرَجوا كُلُّهم. وَجَاءَ رسول الله ﷺ حتى أرخَى السِّتْر ودَخَلَ وأنا جالسٌ في الحجرةِ. فَلَمْ يلبثوا (^٨) إلا يسيرًا وأنزلت عليه هذه الآية، فخرج رسول الله ﷺ وقَرَأَ على النَّاس ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ﴾ (^٩) إلى قوله ﴿كَانَ يُؤْذِي النَّبِيّ﴾ إلى آخر الآية.\nقال الجعد: قال أنس: أَنَا أَحْدَثُ النَّاسِ بهذه الآية. وحُجبنَ نِساءُ النبي ﷺ. قال أنس: كان رسول الله ﷺ أشد الناس حياءً\" (^١٠).\n⦗٣٠٨⦘ رواه معمر، عن الجعد أبي عثمان، عن أنس بن مالك قال: \"لما تزوج النبي ﷺ زينب أهدت له أُم سُليم حَيْسًا في تَوْرٍ من حجارةٍ. فقال أنس: فقال لي: يعني اذهب فادع من لقيت من المسلمين. فدعوت له من لقيت … \" وذكر الحديث (^١١).\nرواه حماد بن زيد، عن الجعد.\n_________\n(^١) هو ابن ميسرة القواريري.\n(^٢) حَيْسًا: هو الطعام المتخذ من التمر والأقط والسمن. وقد يُجعل عِوضَ الأقط الدقيق. النهاية ٢/ ٤٦٧.\n(^٣) تَوْر: هو إناء من صُفْر أو حجارة كالإجَّانة، وقد يتوضأ منه. النهاية ٢/ ١٩٩.\n(^٤) في مسلم: (اذهب بهذا).\n(^٥) لعل هنا تقديما وتأخيرا في اللفظ، ولفظ مسلم: \"وسمى رجالا\" ولفظ البخاري: \"ادع لي رجالا سماهم، وادع لي من لقيت\".\n(^٦) في مسلم \"هات القوم\".\n(^٧) الصفة: موضع مظلل في المسجد النبوي، يسكنه فقراء المهاجرين. النهاية ٣/ ٣٧.\n(^٨) في مسلم: \"فلم يلبث إلا يسير حتى خرج علي\".\n(^٩) سورة الأحزاب: آية ٥٣.\n(^١٠) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٥١، ح ٩٤ - عن قتيبة بن سعيد، حدثنا جعفر، به. مثله.\nوالبخاري في صحيحه، في النكاح، باب الهدية للعروس- ح ٥١٦٣ - معلقًا عن إبراهيم بن طهمان عن أبي عثمان، به. مختصرًا. لكنه زاد قوله: \"فرأيت النبي ﷺ وضع يديه على تلك الحيسة وتكلم بها ما شاء الله\". =\n⦗٣٠٨⦘ = فوائد الاستخراج:\n١ - تصريح جعفر بالتحديث عن الجعد أبي عثمان.\n٢ - زيادة لفظ: \"أظنها زينب\". وقول أنس: \"فنظر إليه\". وقوله أيضًا: \"كان رسول الله ﷺ أشد الناس حياء\".\n(^١١) رواية معمر، رواها الإمام مسلم في صحيحه موصولًا، في النكاح-٢/ ١٠٥٢، ح ٩٥ - عن محمد بن رافع، حدثنا عبد الرزاق، حدثنا معمر، به. مثله.\nفائدة: استشكل القاضي عياض ما وقع في هذا الحديث من أن الوليمة بزينب بنت جحش كانت من الحيس الذي أهدته أم سليم، وأن المشهور من الروايات أنه أولم عليها بالخبز واللحم -كما في الحديث ٤٦٠٠، ٤٦٠١، ٤٦٠٢، ٤٦٠٧ - قال القاضي عياض: هذا وهم من راويه وتركيب قصة على أخرى. وتعقبه القرطبي بأنه لا مانع من الجمع بين الروايتين، والأولى أن يقال لا وهم في ذلك، فلعل الذين دعوا إلى الخبز واللحم فأكلوا حتى شبعوا وذهبوا لم يرجعوا، ولما بقي النفر الذين كانوا يتحدثون جاء أنس بالحيسة فأمر بأن يدعو ناسًا آخرين ومن لقي فدخلوا فأكلوا أيضا حتى شبعوا، واستمر أولئك النفر يتحدثون. قال الحافظ: وهو جمع لا بأس به، وأولى منه أن يقال: إن حضور الحيسة صادف حضور الخبز واللحم فأكلوا كلهم من كل ذلك.\nاهـ مختصرًا. انظر الفتح ٩/ ٢٢٧.","vol":"11","page":306},{"text":"٤٦٠٤ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح بن كيسان، عن ابن شهاب أن أنس بن مالك قال: \"أنا أعلم الناس بالحجاب؟ لقد كان أُبيُّ بن كَعْبٍ يسألني. قال أنس: أصبح رسول الله ﷺ عَروسًا بزينب بنت جحش. فكان تزّوجها بالمدينة، فدعا الناس للطعام بعد ارتفاع النهار، فجلس رسول الله ﷺ وجلس معه رجال بعد ما قام القوم، فمضى ومشيت معه حتى بلغ حُجرة عائشة. ثم ظن أنهم قد خرجوا ورجع ورجعت معه، فإذا هم جلوس مكانهم، فرجع ورجعت معه الثانية حتى بلغ باب حجرة عائشة فرجع ورجعت معه، فإذا هم قد قاموا: فضرب بيني وبينه بالستر، وأنزل (^١) الحجاب\" (^٢).\n_________\n(^١) في مسلم: وأنزل الله آية الحجاب.\n(^٢) رواه مسلم في صحيحه (٢/ ١٠٥٠) ح ٩٣ - قال: حدثني عمرو الناقد، حدثنا يعقوب بن إبراهيم بن سعد، به. مثله.\nوالبخاري في صحيحه، في آخر الأطعمة- ح ٥٤٦٦ - عن عبد الله بن محمد، حدثنا يعقوب، به، مثله.\nفوائد الاستخراج:\n١ - تساوي رجال أبي عوانة برجال مسلم وهذا \"مساواة\".\n٢ - تمييز المهمل \"صالح\" بذكر اسم أبيه.","vol":"11","page":309},{"text":"٤٦٠٥ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا\n⦗٣١٠⦘ الليث، قال: حدثني عقيل، عن ابن شهاب، عن أنس بن مالك قال: \"كنت أعلم الناس بشأن الحجاب حين أنزل، وكان أول ما أُنزل في مُبتنى رسول الله ﷺ زينب بنت جحش، أصبح رسول الله ﷺ بها عروسًا، فدعا القوم فأصابوا من الطعام، ثم خرجوا وبقي رهط منهم عند رسول الله ﷺ، فأطالوا المكث، فقام رسول الله ﷺ فخرج وخرجت معه لكي يخرجوا، فمشى رسول الله ﷺ فمشيت معه حتى جاء عتبة حجرة عائشة فإذا هم قد خرجوا، فضرب رسول الله ﷺ بينه وبينهم سترًا وأنزل الله الحجاب\" (^٢).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) رواه مسلم في صحيحه، من طريق صالح بن كيسان عن ابن شهاب، به. وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في النكاح، باب ما يقول الرجل إذا أتى أهله- ح ٥١٦٦ - عن يحيى بن بكير، عن الليث، به. مثله. لكنه زاد في أوله ألفاظ ليست عند أبي عوانة.","vol":"11","page":309},{"text":"٤٦٠٦ - حدثنا ابن أخي ابن وهب (^١)، قال: حدثنا عمي، عن (^٢) يونس (^٣)،\n⦗٣١١⦘ ح وحدثنا أبو أمية، قال: حدثنا يعقوب بن محمد (^٤)، قال: حدثنا عبد الله بن موسى (^٥) -يعني: التيمي- عن أسامة (^٦).\nح وحدثنا سليمان بن عبد الحميد البهراني (^٧)، قال: حدثنا عبد الحميد بن إبراهيم الحضرمي، أن عبد الله بن سالم حدثه عن الزبيدي، كلهم عن الزهري، عن أنس بن مالك أنه قال: \"كنت أعلم الناس بشأن الحجاب\". وذكر الحديث بنحوه (^٨).\n_________\n(^١) هو أحمد بن عبد الرحمن بن وهب، وقد تابعه أبو أمية، وسليمان وغيرهما.\n(^٢) في الأصل: عمي يونس. والصواب ما أثبته، وليس له عم اسمه يونس، وإنما سقطت لفظة \"عن\" من الناسخ. والله أعلم.\nوعمه هو عبد الله بن وهب.\n(^٣) ابن يزيد الإيلي.\n(^٤) ابن عيسى الزهري.\n(^٥) عبد الله بن موسى بن إبراهيم بن محمد التيمي أبو محمد المدني.\n(^٦) أسامة بن زيد الليثي، مولاهم.\n(^٧) سليمان بن عبد الحميد بن رافع.\n(^٨) رواه مسلم في صحيحه، من طريق صالح عن شهاب، به. وقد سبق تخريجه في ح ٤٦٠٤ وهذه الطرق كلها من زوائد أبي عوانة على مسلم.\nوالبخاري في صحيحه، في الاستئذان، باب آية الحجاب- ح ٦٢٣٨ - عن محيي بن سليمان، عن ابن وهب، به.","vol":"11","page":310},{"text":"٤٦٠٧ - حدثنا إسحاق بن سيار النصيبي وأبو داود الحراني، قالا: حدثنا عمرو بن عاصم الكلابي، قال: حدثنا سليمان بن المغيرة، عن ثابت، عن أنس بن مالك قال: \"لما انقضتْ عدة زينب قال رسول الله ﷺ لزيد: ما أجد أحدًا مَنْ عندي منْكَ أوثق في نفسي منك، إيت زينب فاذكرها عَلَيَّ، قال: فانطلقتُ، فإذا هي تخمِّر عجينتها، فلما رأيتها عَظمتْ في صدري حتى ما أستطيع أن أنظر إليها حين\n⦗٣١٢⦘ علمت أنَّ رسول الله ﷺ يذكرها، فولَّيتها ظَهْري ونَكَصْتُ (^١) على عَقِبي.\nوقلت: يا زينبُ، أبشري أنَّ رسول الله ﷺ يَذْكُرُكِ. قالت: ما أَنا بصانعةٍ شيئًا حتى أوامر ربِّي، فَقاَمتْ إلى مَسْجدها، ونزل القرآن ﴿زَوَّجْنَاكَهَا﴾ (^٢)، وجاء رسول الله ﷺ فدخل عليها بغير إذن. قال أنس: فلقد رأيتُنا أطعَمنا عليها الخبز واللحم حتى امتد النهار، وخرج الناس، وبقي رهط (^٣) يتحدث في البيت. وخرج رسول الله ﷺ وتبعته، فجعل يَتَبَّعُ حُجَرَ نسائه فيسلم عليهن، ويقلن: يا رسول الله: كيف وجدت أهلك؟ قال: فما أدري أنا أخبرته أن القوم قد خرجوا أو أخبر (^٤). قال: فانطلق حتى دخل البيت، فذهبت أدخل معه، فألقى الستر بيني وبينه، ونزل الحجاب، ووعظ القوم بما وعظوا\" (^٥).\n_________\n(^١) نكصت: من نكص، وهو الرجوع إلى الوراء. النهاية ٥/ ١١٦.\n(^٢) سورة الأحزاب: آية ٣٧.\n(^٣) رهط: الرهط من الرجال عشيرة الرجل وأهله. وهم ما دون العشرة. وقيل إلى الأربعين.\nالنهاية ٢/ ٢٨٣.\n(^٤) في مسلم: \"أو أخبرني\".\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٤٨، ح ٨٩ - من طريق بهز بن أسد وهاشم بن القاسم قالا: حدثنا سليمان بن المغيرة، به. مثله. وزاد: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ﴾ (الأحزاب: ٥٣) وهذه الزيادة رواها أبو عوانة، وستأتي في الحديث الآتي.\nفوائد الاستخراج:\n١ - تساوي رجال أبي عوانة برجال مسلم، وهذا مساواة. =\n⦗٣١٣⦘ = ٢ - تمييز المهمل \"أنس\" بذكر اسم أبيه.\n٣ - تعيين الآية التي نزلت ﴿زَوَّجْنَاكَهَا﴾.\n٤ - تعيين قائل قول: \"فلقد رأيتنا … \"، وأنه من قول أنس ﵁\n٥ - زيادة لفظ: \"ما أجد أحدًا من عندي منك أوثق في نفسي منك ايت زينب\".\nولفظ \"أبشري\".\nوستأتي روايات لهذا الحديث يذكرها المصنف ﵀ وفيها زيادات لم يذكرها في هذه الرواية- ح ٤٦٠٨، ٤٦١١، ٤٦١٢، ٤٦١٤، ٤٦١٦، ٤٦١٧، ٤٦١٨ - .","vol":"11","page":311},{"text":"٤٦٠٨ - حدثنا الصغاني، قال: حدثنا أبو النضر، ح وحدثنا أبو أمية، قال: حدثنا سعيد بن سليمان (^١)، قالا: حدثنا سليمان بن المغيرة، عن ثابت، عن أنس قال: \"لما انقضت عِدة زينب قال رسول الله ﷺ لزيد اذهب فاذكرها عليه (^٢)، فانطلق زيد إليها، فإذا هي تجمع عجينتها، فلما رأيتها ما استطعت أن أنظر إليها … \" وذكر الحديث بطوله، وزاد: بما وعظوا به ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقّ﴾ (^٣) \" (^٤)\n⦗٣١٤⦘ (^٥).\n_________\n(^١) هو الضبي، أبو عثمان الواسطي.\n(^٢) هكذا في الأصل، وفي الرواية السابقة وصحيح مسلم \"عليّ\".\n(^٣) سورة الأحزاب: آية ٥٣.\n(^٤) رواه مسلم في صحيحه، عن محمد بن رافع، حدثنا أبو النضر، به. وتقدم تخريجه في =\n⦗٣١٤⦘ = الحديث السابق.\n(^٥) بداية اللوحة بعد قوله تعالى: ﴿مُسْتَأْنِسِينَ﴾.","vol":"11","page":313},{"text":"٤٦٠٩ - حدثنا إسحاق بن سيار، قال: حدثنا أبو معمر (^١)، قال: حدثنا عبد الوارث، قال: حدثنا عبد العزيز بن صهيب، قال: حدثنا أنس بن مالك \"أنَّ رسول الله ﷺ غزا خيبر. قال: فصلينا عندها صلاة الغداة بغلس (^٢). قال: فركب رسول الله ﷺ، وركب أبو طلحة وأنا ردف (^٣) لأبي طلحة، فأجرى رسول الله ﷺ في زقاق خيبر، وإن ركبتي لَتمسُّ فَخذَ رسول الله ﷺ، وقد انحسر الإزار عن فخذ نبي الله ﷺ، وإني أرى بياض فخذيه، فلما دخل نبي الله ﷺ القرية. قال: الله أكبر، خربت خيبر، إنّا إذا نزلنا بساحة قومٍ فساء صباح المُنْذَرِينَ. قال: وقد خرج القوم إلى أعمالهم. قال: فقالوا: محمد والخميس -قال بعض أصحابنا (^٤): والخميس: الجيش (^٥) - فأصبناها\n⦗٣١٥⦘ عنوة (^٦)، فجمع السبي فجاء دحية فقال: يا نبي الله، أَعطني جاريةً من السَّبْي. قال: اذهب فخذ جارية، فأخذ صفية بنت حُيَيٍّ، فجاء رجل إلى نبي الله ﷺ فقال: يا رسول الله أَعطيتَ دحيةَ صفية بنت حُيّي سيدة قريظة والنضير، لا تصلح إلا لك. قال: ادعوه بها. قال: فجيء بها، فلما نظر نبي الله ﷺ قال: خذ جارية من السبي غيرها. قال: وإن نبي الله ﷺ أعتقها وتزوجها، فقال له ثابت: يا أبا حمزة، ما أصدقها؟ قال: نفسها؛ أعتقها. حتى إذا كنا بالطريق جهزتها أم سُليم فأهدتها إليه من الليل، فأصبح رسول الله ﷺ عروسًا. فقال رسول الله ﷺ: من كان عنده شيء فليجيء به، قال: وبسط نِطَعًا (^٧) قال: فجعل الرجل يجيء بالسويق، وجعل الرجل يجئ بالتمر، وجعل الرجل يجيء بالأقط وجعل الرجل يجيء بالسمن، فحاسوا حَيْسًا، فكانت وليمة رسول الله ﷺ \" (^٨).\n_________\n(^١) عبد الله بن عمرو بن أبي حجاج.\n(^٢) الغلس: ظلمة آخر الليل إذا اختلطت بضوء الصباح. النهاية ٣/ ٣٧٧.\n(^٣) في مسلم: \"وأنا رديف أبي طلحة\".\n(^٤) قال الحافظ: وبعض أصحاب عبد العزيز يحتمل أن يكون محمد بن سيرين فقد أخرجه البخاري من طريقه. الفتح ١/ ٤٨١.\n(^٥) الجيش تفسير من عبد العزيز أو ممن دونه وأدرجها عبد الوارث -عند أبي عوانة- في =\n⦗٣١٥⦘ = روايته أيضا، وسمى الجيش خميسًا لأنه خمسة أقسام. الفتح ١/ ٤٨١.\n(^٦) عَنْوة: أي قهرًا وغلبة. النهاية ٣/ ٣١٥.\n(^٧) نطعًا: بالكسر، والفتح، وبالتحريك: بساط من الأديم. القاموس المحيط ٤/ ٣٩١، لسان العرب ٨/ ٣٥٧.\n(^٨) رواه مسلم في صحيحه، في النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها -٢/ ١٠٤٣ - ١٠٤٤، ح ٨٤ - من طريق إسماعيل بن علية عن عبد العزيز، به. مثله.\nوالبخاري في صحيحه، في الصلاة، باب ما يذكر في الفخذ- ح ٣٧١ - من طريق =\n⦗٣١٦⦘ = إسماعيل، عنه، به. مثله.\nفوائد الاستخراج:\n١ - تمييز المهمل \"عبد العزيز\" بذكر اسم أبيه.\n٢ - تصريح عبد العزيز بالسماع من أنس، وعند مسلم بالعنعنة.\n٣ - تمييز \"أنس\" بذكر اسم أبيه.\n٤ - تفسير لفظ \"الخميس\" بـ \"الجيش\".\n٥ - زيادة لفظ: \"فجعل الرجل يجئ بالسويق\".\nقال الحافظ: وقع في رواية أبي عوانة والجوزقي \"فقالوا: محمد والخميس\" من غير تفصيل، فدلت رواية ابن علية هذه -أي التي في البخاري- على أن في رواية عبد الوارث إدراجًا. فتح الباري ١/ ٤٨١.","vol":"11","page":314},{"text":"٤٦١٠ - حدثنا إسحاق بن سيّار وأبو داود الحراني قالا: حدثنا عاصم أبو عثمان الكلابي، قال: حدثنا سليمان بن المغيرة، قال: حدثنا ثابت البناني، عن أنس بن مالك، قال: \"صارت صفية لدحية في مَقْسَمِهِ، فجعلوا يمدحونها عند رسول الله ﷺ ويقولون: قد رأينا في السبي امرأة ما رأينا ضربها (^١)، فبعث رسول الله ﷺ إليها، فأعطى بها دحية ما رضي، ثم دفعها إلى أمي، وقال: أصلحيها، فخرج رسول الله ﷺ من خيبر حتى إذا جعلها في ظهره نزل، ثم ضرب عليه القبة. ثم أصبح قال: فقال: من كان عنده فضل زاد فليأتنا به. قال:\n⦗٣١٧⦘ فجعل الرجل يأتي بفضل السويق والتمر والسمن حتى جمعوا من ذلك سوادًا، فجعلوا حيسا (^٢)، فجعلوا يأكلون ويشربون من ماء سماء إلى جنبهم، فكانت تلك وليمة رسول الله ﷺ عليها. فكنا إذا رأينا جدار المدينة ممّا نَهِشّ (^٣) إليها فنرفع مطايانا. قال: فرأينا جُدرها فرفعنا مطيتنا، ورفع رسول الله ﷺ مطيته وهي خلفه، فعثرت مطيته فصرع رسول الله ﷺ وصرعت. قال: فما (^٤) أحد من الناس ينظر إليه ولا إليها. قال: فسترها رسول الله ﷺ فأتوه، فقال: لم أُضَر. قال: فدخلنا المدينة، قال: فخرج جواري نسائه يتراءينها، ويشمتن بصرعتها\" (^٥).\n_________\n(^١) في مسلم: \"مثلها\".\n(^٢) تقدم معنى الحيس، في ح ٤٦٠٣.\n(^٣) نهشُّ: من هش يَهِشُّ، إذا فرح به واستبشر، وارتاح له وخفَّ. النهاية ٥/ ٢٦٤.\n(^٤) في مسلم: \"فليس\".\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٤٧ - ١٠٤٨، ح ٨٨ - من طريق شبابة وبهز جميعا عن سليمان بن المغيرة، به، مثله.\nفوائد الاستخراج:\n١ - تمييز المهمل \"ثابت\" بذكر نسبته.\n٢ - تمييز المهمل \"أنس\" بذكر اسم أبيه.\n٣ - زيادة لفظ \"والسمن\".","vol":"11","page":316},{"text":"٤٦١١ - حدثنا الصغاني، قال: حدثنا أبو النضر قال: أخبرنا سليمان بن المغيرة، عن ثابت، عن أنس بن مالك قال: \"لقد\n⦗٣١٨⦘ رأيت لرسول الله ﷺ وليمة ما فيها خبز ولا لحم. قال: صارت صفية لدحية الكلبي في مقسمه … \". وذكر الحديث، بطوله بمعناه بتمامه (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق شبابة وبهز عن سليمان به. نحوه، وتقدم تخريجه في الحديث السابق.\nولفظ: \"ما فيها خبز ولا لحم\". رواها الإمام أحمد في مسنده ٣/ ١٩٥ عن هاشم بن القاسم أبي النضر، به.","vol":"11","page":317},{"text":"٤٦١٢ - حدثنا جعفر بن محمد (^١)، قال: حدثنا عفان (^٢)، قال: حدثنا حماد بن سلمة، قال: أخبرنا ثابت، عن أنس بن مالك \"أنَّ رسول الله ﷺ خطب زينب على زيد بن حارثة، قال: فكأنها أبت، فأنزل الله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا﴾ (^٣) إلى آخر الآية. ثم إنه كان منها شيء فأراد أن يطلقها، فجعل رسول الله ﷺ يقول: اتق الله زيد، وأمسك عليك زوجك. فلما قضى منها وطرًا، طلقها، فلما انقضت عدتها بعث رسول الله ﷺ يخطبها على نفسه. قال: فأتاها وهي تعجن عجينتها، فجعل زيد يمشي القهقرى، كراهية أن ينظر إليها وقد ذكرها رسول الله ﷺ، فقال: يا زينب، إنَّ رسول الله ﷺ قد خطبك، فقالت: مرحبا برسول الله ﷺ\n⦗٣١٩⦘ ورسوله، ونزل القرآن على رسول الله ﷺ ﴿زَوَّجْنَاكَهَا﴾ (^٤).\nوقد قال حماد: \"فجعل يمشي القهقرى. إعظامًا لها؛ لأنَّ رسول الله ﷺ قد خطبها\" (^٥).\n_________\n(^١) هو الصائغ.\n(^٢) ابن مسلم الباهلي.\n(^٣) سورة الأحزاب: آية ٣٦.\n(^٤) سورة الأحزاب: آية ٣٧.\n(^٥) رواه مسلم في صحيحه، من طريق سليمان بن المغيرة، عن ثابت به، نحوه. وتقدم تخريجه في ٤٢٤٥ من أوله قوله: \"فلما انقضت عدتها … إلى قوله: نزل القرآن\". ليس فيه قولها: \"مرحبًا برسول الله ﷺ ورسوله\".\nوزاد أبو عوانة من أول الحديث إلى قوله: \" … طلقها\". وعنده أيضا تعيين الآية التي نزلت. وأيضا تفسير حماد.","vol":"11","page":318},{"text":"٤٦١٣ - ز حدثنا إبراهيم بن مرزوق (^١)، وجعفر الصائغ، قالا: حدثنا عفان بن مسلم، قال: حدثنا حماد بن زيد، عن ثابت، عن أنس قال: \"جاء زيد بن حارثة يَشكو زينبًا إلى رسول الله ﷺ، فقال له رسول الله ﷺ: يا زيد اتق الله، وأمسك عليك أهلك، فأنزل الله ﷿ ﴿وَتُخْفِي في نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ (^٢) \" (^٣).\n_________\n(^١) الأموي البصري.\n(^٢) سورة الأحزاب: آية ٣٧.\n(^٣) رجاله ثقات، ومن فوق شيخي أبي عوانة من رجال الصحيح. وهو من زوائد أبي عوانة على مسلم.\nورواه البخاري في صحيحه، في التفسير، سورة الأحزاب، ٦ - باب وتخفي في =\n⦗٣٢٠⦘ = نفسك ما الله مبديه … - ح ٤٧٨٧ - من طريق معلى بن منصور عن حماد، به.\nمختصرًا، وفي التوحيد، ٢٢ - باب ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ - ح ٧٤٢٠ - من طريق محمّد بن أبي بكر المقدمي، حدّثنا حماد به مثله. وفيه زيادات.","vol":"11","page":319},{"text":"٤٦١٤ - حدّثنا جعفر بن محمّد الصائغ، قال: حدّثنا عبيد الله بن محمّد (^١)، قال: حدّثنا حماد بن سلمة، عن ثابت عن أنس قال: \"كنت رديفًا لأبي طلحة يوم خيبر، وإن قدَمِي لتَمسّ قَدم النّبيّ ﷺ، فأتينا خيبر حين بزغت الشّمس، وقد خرجوا بمواشيهم وفؤوسهم ومرورهم (^٢) ومكاتلهم (^٣)، فقالوا: محمّد والخميس، محمّد والخميس، فقال رسول الله ﷺ: الله أكبر، خربت خيبر، إِنّا إذا نزلنا بساحة قومٍ فساء صباحُ المُنْذَرِينَ، فقاتلهم رسول الله ﷺ فظهر عليهم.\nفلما قُسم المغنم قيل: يا رسول الله، إنّه قد وقع في سهم دحية الكلبي جارية جميلة؛ فابتاعها (^٤) رسول الله ﷺ\n⦗٣٢١⦘ بسبعة (^٥) أَرْؤُسٍ، ثمّ دفعها إلى أُمِّ سُليم تُهيئها وتُصَنِّعها (^٦)، وكانت أُمّ سُلَيم تغزو مع رسول الله ﷺ، فبنى بها رسول الله ﷺ، فدعا ليس بالأنطاع (^٧) وفُحصَت (^٨) الأرض أفاحيص، ثمّ وُضعت الأنطاع فيها، ثمّ جِئ بالسمن والتّمر والأقط فأكل النَّاس حتّى شبعوا. فقال النَّاس: أتزوجها أَم أتَّخَذها أُمَّ وَلَدٍ؟ قالوا: إنْ حَجَبها فهي امرأته، وإن لم يَحْجُبها فهي أُمَّ وَلَدٍ، فلما أراد أن يركب حجبها حتّى قعَدَتْ على عَجُزِ البَعير خلفه ثمّ ركب، فَلَمَّا دنا من المدينة أوضع (^٩) وأوضع النَّاس\n⦗٣٢٢⦘ وأشرف النِّساء (^١٠) ينظرن، وعثرت برسول الله ﷺ راحتله (^١١)، فوقع ووقعت صفية، فقام رسول الله ﷺ فحجبها، فقالت النساء: أبعد الله اليهودية، فعل بها وفعل بها، وشمتن بها.\nقال ثابت: فقلت لأنس: يا أبا حمزة، أوقع رسول الله ﷺ عن راحتله؟ قال: إي والله لقد وقع يا أبا محمّد عن راحلته\".\nقال أنس: \"وشهدت وليمة زينب بنت جحش فأشبع رسول الله ﷺ النَّاس خبزا ولحمًا، كان بعثني فادعو النَّاس فإذا أكلوا خرجوا وجاء الآخرون. فلما فرغ خرج من بيتها وخرجت معه، وتخلف رجلان استأنس بهما الحديث. فخرج رسول الله ﷺ فجعل يطوف على نسائه يستقر (^١٢) بهم بيتًا بيتًا وأنا معه كلما أتى على باب امرأة قال: السّلام عليكم، كيف أصبحتم أهل البيت؟ فيقولون: بخير يا رسول الله، كيف وجدت أهلك؟ فيقول: خير. فلما مر بهن أجمع، رجع ورجعت معه، فلما بلغ باب البيت رأى الرجلين قد استأنس بهما الحديث، فكره مكانهما، فلما رأى الرجلان (^١٣) أنه رجع خرجا. قال:\n⦗٣٢٣⦘ فرجع رسول الله ﷺ قال أنس: فوالله ما أدري أنا أخبرته أم نزل عليه الوحي أنهما خرجا، فرجع ورجعت معه فلما وضع رجله في أسكُفّة الباب أرخى الستر بيني وبينه، ونزلت آية الحجاب\" (^١٤).\n_________\n(^١) عبيد الله بن محمّد بن عائشة، التيمي، العيشي.\n(^٢) مرورهم، جمع المرُّ وهي: المِسْحاة. لسان العرب ٥/ ١٧٠.\n(^٣) مكاتلهم: المِكتل بكسر الميم: الزّبيل الكبير. قيل إنّه يسع خمسة عشر صاعًا. النهاية ٤/ ١٥٠.\n(^٤) وفي مسلم: \"اشترى\" وستأتي هذه اللفظة في ٤٦١٦. قال الحافظ: وإطلاق الشراء على ذلك على سبيل المجاز، وليس في قوله (سبعة أرؤس) ما ينافي قوله هنا -أي البخاريّ، وقد سبق في ح ٤٦٠٩ - (خذ جارية) إذ ليس هنا دلالة على نفي الزيادة. الفتح ١/ ٤٨١.\n(^٥) وقال أيضًا: وقع في رواية حماد بن سلمة عن ثابت عن أنس ﵁ عند مسلم أن صفية وقعت في سهم دحية، وعنده أيضًا فيه \"فاشتراها من دحية بسبعة أرؤس\" -وسيأتي في ح ٤٦١٦ - فالأولى في طريق الجمع أن المراد بسهمه هنا نصيبه الّذي اختاره لنفسه، وذلك أنه سأل النبي ﷺ أن يعطيه جارية فأذن له أن يأخذ جارية، فأخذ صفية. فلما قيل للنبي ﷺ أنها بنت ملك من ملوكهم ظهر أنها ليست ممّن توهب لدحية، لكثرة من كان في الصّحابة مثل دحية وفوقه، وقلة من كان في السبي مثل صفية ونفاستها، فلو خصه بها لأمكن تغير خاطر بعضهم، فكان من المصلحة العامة ارتجاعها منه واختصاص النبي ﷺ بها، فإن ذلك رضا الجميع، وليس ذلك من الرجوع في الهِبَة من شيء. فتح الباري ٧/ ٤٧٠.\n(^٦) تصنعها: تزينها. لسان العرب ٨/ ٢١١.\n(^٧) الأنطاع، جمع نطع، والنِّطع من الأدَم: معروف. وتقدم معناه في ح ٤٦٠٩.\n(^٨) فحصت الأرض أفاحيص: حفرت. النهاية ٣/ ٤١٥.\n(^٩) في مسلم: ودفع بدل أوضع.\n(^١٠) هكذا في الأصل، كتب فوقه: النَّاس ينظرون.\n(^١١) في مسلم: الناقة العضباء.\n(^١٢) يستقريهم من تقرى، وقد تقدّم شرحه في الحديث المعلق المذكور بعد ح ٤٥٩٩.\n(^١٣) قال الحافظ: في رواية عبد العزيز \"وبقي ثلاثة رهط\" وفي رواية حميد -وهي في =\n⦗٣٢٣⦘ = البخاريّ، ٤٧٩٤ - (فلما رجع إلى بيته رأى رجلين) … ويجمع بين الروايتين بأنهم أول ما قام وخرج من البيت كانوا ثلاثة وفي أخر ما رجع توجه واحد منهم في أثناء ذلك فصاروا اثنين، وهذا أولى من جزم ابن التين بأن إحدى الروايتين وهم، وجوز الكرماني أن يكون التحديث وقع من اثنين منهم فقط والثّالث كان ساكتا، فمن ذكر الثّلاثة لحظ الأشخاص، ومن ذكر الاثنين لحظ سبب القعود. فتح الباري ٨/ ٥٢٩.\nثمّ شرحه بتفصيل أوسع في ٨/ ٥٣٠.\n(^١٤) رواه مسلم في صحيحه، في النِّكاح باب فضيلة إعتاقه أمته ثمّ يتزوجها (٢/ ١٠٤٥ - ١٠٤٦) ح ٨٧ - من طريق عفان عن حماد بن سلمة، به. بألفاظ متقاربة. وفيه بدل (آية الحجاب)، قال: وأنزل الله تعالى هذه الآية ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾.\nزاد أبو عوانة قوله: (الله أكبر) و(فقاتلهم رسول الله ﷺ) و(فلما قسم المغنم قيل يا رسول الله) ولفظ \"وكانت أم سليم تغزو مع رسول الله ﷺ\" ولفظ \"فعل بها وفعل بها وشمتن بها\" ولفظ \"يا أبا محمّد عن راحلته\" ولفظ \"فكره مكانهما\".","vol":"11","page":320},{"text":"٤٦١٥ - حدّثنا محمّد بن حَيُّويَه (^١)، قال: أخبرنا حجاج بن المنهال، قال: حدّثنا حماد بن سلمة، قال: أخبرنا ثابت، قال: قال أنس: … وذكر\n⦗٣٢٤⦘ الحديث، إلى قوله: \"والله لقد وقع عن راحلته\" (^٢).\n_________\n(^١) هو محمّد بن يحيى بن حيوية.\n(^٢) رواه مسلم في صحيحه، من طريق عفان، عن حماد، وتقدم تخريجه في الحديث السابق.","vol":"11","page":323},{"text":"٤٦١٦ - حدّثنا جعفر بن محمّد (^١)، قال: حدّثنا عفان، قال: حدّثنا حماد بن سلمة، قال: أخبرنا ثابت قال: قال: أنس: \"شهدت وليمة زينب بنت جحش فأشبع الناس ﷺ خبزًا ولحمًا (^٢)، وكان يبعثني فادعو الناس، فلما فرغ قام فتبعته، فتخلف رجلان استأنس بهما الحديث، لم يخرجا، فجعل يمر على نسائه يسلم على كلّ واحدة منهن، سلام عليكم يا أهل البيت، كيف أصبحتم؟ فيقولون: بخير يا رسول الله، كيف وجدت أهلك؟ فيقول: بخير. فلما فرغ رجع ورجعت معه، فلما بلغ الباب إذا هو برجلين قد استأنس بهما الحديث رجع، فلما رأياه قد رجع قاما فخرجا فوالله ما أدري أنا أخبرته أو نزل عليه الوحي بأنهما قد خرجا، فرجع ورجعت معه، فلما وضع رجله في أسكُفّة الباب أرخى الستر بيني وبينه، وأنزل الله هذه الآية ﴿لَا تَدْخُلُوا\n⦗٣٢٥⦘ بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ﴾ \" (^٣) حتى فرغ من الآيات.\n- وبإسناده \"أن صفية وقعت في سهم دحية الكلبي، فاشتراها رسول الله ﷺ بسبعة أرؤس\" (^٤).\n_________\n(^١) هو الصائغ.\n(^٢) كذا في رواية ثابت وحميد عند البخاريّ، وفي رواية الجعد بن عثمان عن أنس مرفوعًا \"فصنعت له أم سليم حيسا … \" فذكر الحديث في إشباعهم من ذلك. قال الحافظ ويجمع بينه وبين رواية حميد بأنه ﷺ أولم عليه باللحم والخبز، وأرسلت إليه أم سليم الحيس. فتح الباري ٨/ ٥٢٩.\n(^٣) سورة الأحزاب: آية ٥٣.\n(^٤) رواه مسلم في صحيحه، عن أبي بكر بن أبي شيبة، عن عفان، به. مثله. وتقدم تخريجه في ٤٦١٤.\nوالبخاري في صحيحه، في التفسير، باب ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ - ح ٤٧٩٤ - من طريق عبد الله بن بكر السهمي عن حميد عن أنس، نحوه.","vol":"11","page":324},{"text":"٤٦١٧ - حدثنا إسماعيل بن إسحاق القاضي، قال: حدثنا أبو النعمان (^١)، قال: حدثنا حماد بن زيد، عن ثابت، عن أنس، قال: \"نزلت في زينب بنت جحش ﴿وَتُخْفِي في نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ (^٢). قال: فتزوجها رسول الله ﷺ، فما أولم على امرأة من نسائه ما أولم عليها؛ ذبح شاةً\" (^٣).\n_________\n(^١) هو محمّد بن الفضل عارم.\n(^٢) سوة الأحزاب: آية ٣٧.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب زواج بنت جحش -٢/ ١٠٤٩، ح ٩٠ - عن أبي الربيع الزهراني، وفضيل بن حسين وقتيبة بن سعيد، قالوا: حدّثنا حماد، به.\nواقتصر على قوله: \"ما أولم على امرأة\". =\n⦗٣٢٦⦘ = والبخاري في صحيحه، في التفسير، سورة الأحزاب، ﴿وَتُخْفِي في نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ - ح ٤٧٨٧ - من طريق معلى بن منصور عن حماد، به. وذكر صدر الحديث إلى الآية. ورواه في النِّكاح - ح ٥١٦٨، ٥١٧١ - عن سليمان بن حرب ومسدد جميعا عن حماد، به. نحو رواية مسلم.","vol":"11","page":325},{"text":"٤٦١٨ - حدّثنا أبو أمية (^١)، قال: حدّثنا أبو النعمان، قال: حدّثنا معتمر بن سليمان، قال: حدثني أبي، قال: حدّثنا أبو مجلز (^٢)، عن أنس بن مالك قال: \"لما تزوج رسول الله ﷺ زينب بنت جحش، دعا القوم فطعموا، ثمّ جلسوا يتحدثون. قال: فأخذ كأنه يتهيأ للقيام فلم يقوموا. فلما رأى ذلك قام، فلما قام قام من قام من القوم. وقعد ثلاثة نفر، وإنَّ النّبيّ ﷺ جاء ليدخل، فإذا القوم جلوس، ثمّ إنهم قاموا فجئت فأخبرت النّبيّ ﷺ فجاء حتّى دخل، فذهبت أدخل فألقى الحجاب بيني وبينه، وأنزل الله ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ - إلى قوله - ﴿عِنْدَ اللَّهِ عَظِيمًا﴾ (^٣) \" (^٤).\n_________\n(^١) محمّد بن إبراهيم.\n(^٢) هو لاحق بن حميد.\n(^٣) سورة الأحزاب: آية ٥٣.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٠، ٩٢ - عن يحيى بن حبيب وعاصم بن النضر، ومحمد بن عبد الأعلى كلهم عن معتمر، به.\nمثله. واقتصر يحيى إلى قوله: \" … من قام من القوم\". =\n⦗٣٢٧⦘ = والبخاري في صحيحه، في التفسير، في سورة الأحزاب - ح ٤٧٩١ - عن محمّد بن عبد الله الرقاشي، عن معتمر، به.\nوفي هامش النسخة كُتب: بلغ علي بن محمّد المعراني قراءه … ولله الحمد والمنة.","vol":"11","page":326},{"text":"<span data-type='title' id=toc-727>وباب ذكر الخبر الموجب إجابة الداعي إلى الوليمة والأكل منها، وإباحة ترك الأكل منها للصائم، وعليه أن يدعو ويبّرك عليهم إذا لم يأكل وكان صائمًا.</span>","vol":"11","page":327},{"text":"٤٦١٩ - حدّثنا موسى بن إسحاق القواس أبو محمّد (^١)، قال: حدّثنا عبد الله بن نمير، قال: حدّثنا عبد الله بن عمر، عن نافع، عن ابن عمر عن النبي ﷺ قال: \"إذا دعي أحدكم إلى وليمة عُرس فليجب، فإن كان صائمًا دعا وبرّك، وإن كان مفطرًا أكل\" (^٢).\nرواه ابن نمير، عن أبيه، فلم يقل: \"عُرْس\" (^٣).\nورواه خالد، فقال: \"عرس\" (^٤).\n_________\n(^١) موسى بن إسحاق القواس الكوفي.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب الأمر بإجابة الداعي إلى دعوة -٢/ ١٠٥٢، ح ٩٨ - حدّثنا ابن نمير، عن أبيه، به. إلى قوله: \" … فليجب\".\n(^٣) هذه رواية مسلم، وتقدم تخريجها في الحاشية السابقة. وقال: \"عرس\".\n(^٤) رواية خالد بن الحارث رواه مسلم في صحيحه، تحت الكتاب والباب السابق، عن محمّد بن المثنى، عنه، به.\nقلت: ولم يقل: \"عرس\"، وكأنه انقلب على الناسخ والله أعلم. =\n⦗٣٢٨⦘ = والبخاري في صحيحه، لكن من طريق موسى بن عقبة عن نافع، وسيأتي تخريجه في ح ٤٦٢١.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - زيادة لفظ \"فإن كان صائما دعا وبرّك، وإن كان مفطرًا أكل\".\n٣ - تمييز المهمل \"عبيد الله\" بذكر اسم أبيه \"عمر\".","vol":"11","page":327},{"text":"٤٦٢٠ - حدّثنا ابن شاذان (^١)، قال: حدّثنا معلّى (^٢)، قال: حدّثنا يحيى بن أبي زائدة (^٣)، قال: حدثني عبيد الله، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إذا دعي أحدكم إلى وليمة فليأتها\". فكان ابن عمر إذا دُعي أجاب، فإن كان صائما برّك وإن كان مفطرًا أكل\" (^٤).\n_________\n(^١) هو محمّد بن شاذان.\n(^٢) هو ابن منصور الرازي.\n(^٣) هو يحيى بن زكريا بن أبي زائدة.\n(^٤) رواه مسلم في صحيحه، من طريق ابن نمير وخالد عن عبيد الله، به. نحوه. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: فكان ابن عمر إذا دُعى أجاب، فإن كان صائما برّك وإن كان مفطرا أكل.","vol":"11","page":328},{"text":"٤٦٢١ - حدّثنا يوسف بن مسلّم (^١)، ومحمد بن الخليل (^٢)، والصغاني (^٣)، قالوا: حدّثنا حجاج بن محمّد، عن ابن جريج قال: أخبرني\n⦗٣٢٩⦘ موسى بن عقبة، عن نافع قال: سمعت عبد الله بن عمر يقول: قال النبي ﷺ: \"أجيبوا الدّعوة إذا دعيتم\" .. قال: وكان عبد الله يأتي الدّعوة في العرس وغير العرس، فيأتيها وهو صائم (^٤).\n_________\n(^١) المصيصي.\n(^٢) محمّد بن الخليل بن عيسى المخرّمي -بالمعجمة والراء المهملة- البغدادي.\n(^٣) محمّد بن إسحاق.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٣، ح ١٠٣ - عن هارون بن عبد الله، عن حجاج، به. مثله. وزاد بعد \"أجيبوا\" كلمة \"هذه\".\nوالبخاري في صحيحه، في النِّكاح، باب إجابة الدّعوة في العرس وغيره - ح ٥١٧٩ - من طريق الحجاج، به. نحوه.","vol":"11","page":328},{"text":"٤٦٢٢ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا أنس بن عياض (^١)، قال: حدثني موسى بن عقبة، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"أجيبوا الدّعوة إذا دعيتم\" (^٢).\n_________\n(^١) ابن ضمرة الليثي.\n(^٢) روه مسلم في صحيحه، من طريق ابن جريج عن مولى بن عقبة، به وتقدم تخريجه في الحديث السابق. وطريق أنس عن موسى من زوائد أبي عوانة على مسلم.","vol":"11","page":329},{"text":"٤٦٢٣ - حدّثنا الصغاني، قال: حدّثنا عبد الله بن بكر (^١)، قال: حدّثنا هشام بن حسان، عن محمّد بن سيرين، عن أبي هريرة، عن النَّبي ﷺ قال: \"إذا دعي أحدُكم فليجب، فإن كان مفطرًا فليَطْعَم، وإن كان صائما فَلْيُصلِّ\" (^٢).\n⦗٣٣٠⦘ رواه حفص بن غياث (^٣)، عن هشام مرفوعًا أيضًا.\nقال هشام: والصلاة: الدُّعاء.\n_________\n(^١) ابن حبيب السهمي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٤، ح ١٠٦ - من =\n⦗٣٣٠⦘ = طريق حفص بن غياث عن هشام، به.\nفوائد الاستخراج:\n١ - تمييز المهمل \"هشام\" بذكر اسم أبيه.\n٢ - عند مسلم \"ابن سيرين\"، وذكر أبو عوانة اسمه فقال: \"محمّد بن سيرين\".\n٣ - زاد أبو عوانة: \"قال هشام: والصلاة الدُّعاء\".\n(^٣) رواية حفص أخرجها مسلم في صحيحه، وتقدم تخريجه في الحاشية السابقة.","vol":"11","page":329},{"text":"<span data-type='title' id=toc-728>باب إيجاب إجابة الداعي، والإباحة في ترك الأكل عنده إِلَّا أنْ يحب أنْ يَطَعْم.</span>","vol":"11","page":331},{"text":"٤٦٢٤ - حدّثنا سعدان بن يزيد، قال: حدّثنا إسحاق بن يوسف (^١).\nح وحدثنا الغزي (^٢)، قال: حدّثنا الفريابي (^٣)، قالا: حدّثنا سفيان (^٤)، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ \"إذا دعي أحدكم إلى طعام فليجب. فإن شاء طعم وإن شاء ترك\".\nوقال إسحاق: \"إلى الطعام وهو صائم فليجب فإن شاء طعم وإن شاء ترك\" (^٥).\n_________\n(^١) ابن مرداس، الأزرق.\n(^٢) هو عبد الله بن محمّد بن عمرو.\n(^٣) هو محمّد بن يوسف.\n(^٤) هو الثوري.\n(^٥) رواه مسلم في صحيحه، في النِّكاح، باب الأمر بإجابة الداعي إلى دعوة -٢/ ١٠٥٤، ح ١٠٥ - من طريق عبد الرّحمن بن مهدي، وعبد الله بن نمر، قالا: حدّثنا سفيان، به. مثله.\nزاد أبو عوانة في رواية إسحاق: \"وهو صائم\" وفيه أيضًا تساوي رجال الإسنادين.","vol":"11","page":331},{"text":"٤٦٢٥ - حدّثنا البكائي (^١)، قال: حدّثنا عبيد الله (^٢)، عن سفيان،\n⦗٣٣٢⦘ عن أبي الزبير، عن جابر قال: قال النبي ﷺ: \"إذا دُعِي أحدكم فليجب … \" الحديث (^٣).\n_________\n(^١) هو محمّد بن إسحاق.\n(^٢) هو عبيد الله بن موسى بن باذام العبسي.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":331},{"text":"٤٦٢٦ - حدّثنا حمدان بن الجنيد (^١)، قال: حدّثنا أبو عاصم (^٢)، عن سفيان، وابن جريج، عن أبي الزبير [عن جابر قال] (^٣) قال النَّبي ﷺ: \"إذا دُعي أحدكم إلى طعام فليجب، فإن شاء طعم، وإن شاء ترك\" (^٤).\n_________\n(^١) هو محمّد بن الجنيد الدقاق.\n(^٢) هو الضحاك بن مخلد.\n(^٣) في الأصل هكذا: عن أبي الزبير قال النبي ﷺ. ويظهر أن اسم الصحابي قد سقط من الناسخ، وقد رواه مسلم أيضًا هذا السند. وفيه اسم الصحابي جابر ﵁. فوضعته بين معكوفتين.\n(^٤) رواه مسلم في صحيحه، عن ابن نمير عن أبي عاصم، به. وأحال لفظه على رواية سفيان، وسبق تخريجه في ح ٤٦٢٤.","vol":"11","page":332},{"text":"٤٦٢٧ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج (^١)، عن ابن جريج، قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: قال رسول الله ﷺ: \"إذا دَعا أحدكم أخاه لطعام فليجب، فإن شاء طعم، وإن شاء ترك\" (^٢).\n_________\n(^١) ابن محمّد المصيصي.\n(^٢) رواه مسلم في صحيحه، من طريق أبي عاصم، عن ابن جريج. وتقدم تخريجه في ح ٤٦٢٤. =\n⦗٣٣٣⦘ = وقد صرح ابن جريج عند أبي عوانة بالتحديث، وروايته في مسلم بالعنعنة.","vol":"11","page":332},{"text":"<span data-type='title' id=toc-729>بيان إيجاب الدعوة عرسًا كان أو غيره.</span>","vol":"11","page":333},{"text":"٤٦٢٨ - حدّثنا إسحاق بن إبراهيم بن عباد (^١)، قال: قرأنا على عبد الرزّاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: \"إذا دَعا أحدُكم أخاه فليجب، عرسًا كان أو غيره\" (^٢).\n_________\n(^١) هو الدبري.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب الأمر بإجابة الداعي إلى دعوة -٢/ ١٠٥٣، - ح ١٠٠ - عن محمد بن رافع، عن عبد الرزّاق به، مثله، لكنه قال: \"أو نحوه\" بدل \"أو غيره\".","vol":"11","page":333},{"text":"٤٦٢٩ - حدّثنا الصغاني، قال: حدّثنا عفان بن مسلم.\nح وحدثنا محمّد بن حَيُّويَه، قال: أخبرنا معلّى بن أسد قالا: حدّثنا وهيب بن خالد، قال: حدّثنا أيوب، عن نافع، عن، ابن عمر عن النبي ﷺ قال: \"إذا دُعي أحدُكم إلى دعوة فليأت\" أو قال: \"فليأتها\". قال: \"وكان ابن عمر يجيب صائمًا ومفطرًا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه بنحوه، وسيق تخريجه في الحديث السابق.\nزاد أبو عوانة: \"وكان ابن عمر يجيب صائما ومفطرًا\".","vol":"11","page":333},{"text":"٤٦٣٠ - حدّثنا الصغاني، قال: حدّثنا عفان (^١)، قال: حدّثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: \"أجيبوا\n⦗٣٣٤⦘ الدّعوة إذا دعيتم\" (^٢).\n_________\n(^١) عفان بن مسلم الصفار.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٣، ح ٩٩ - عن أبي الربيع، وأبي كامل، وقتيبة كلهم عن حماد، به، مثله، لكن فيه \"ائتوا\" بدل \"أجيبوا\".\nوقد ميز المهمل \"حماد\" بذكر اسم أبيه عند أبي عوانة.","vol":"11","page":333},{"text":"٤٦٣١ - حدّثنا محمّد بن حَيُّويَه (^١)، قال: أخبرنا سليمان بن حرب.\nح وحدثنا الدنداني (^٢)، قال: حدّثنا مسدد قالا: حدّثنا حماد بن زيد مثله (^٣).\n_________\n(^١) محمّد بن يحيى بن موسى.\n(^٢) هو موسى بن سعيد.\n(^٣) رواه مسلم في صحيحه، عن أبي الربيع، وأبي كامل، وقتيبة، كلهم عن حماد، به.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":334},{"text":"٤٦٣٢ - حدّثنا أبو المثنى (^١)، قال: حدّثنا مسدد، قال: حدّثنا بشر بن المفضل، قال: حدّثنا إسماعيل بن أمية، عن نافع، عن ابن عمر قال: قال النَّبي ﷺ: \"ائتوا الدّعوة إذا دعيتم\" (^٢).\n_________\n(^١) معاذ بن معاذ، العنبري.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٥٣، ح ١٠٢ - عن حميد بن مسعدة الباهلي، عن بشر بن المفضل، به. مثله.","vol":"11","page":334},{"text":"٤٦٣٣ - حدّثنا أبو أمية، قال: حدّثنا يحيى بن بكير (^١)، قال: حدّثنا اللَّيث، عن محمّد بن عبد الرّحمن بن غَنَج (^٢)، عن نافع، عن ابن عمر عن\n⦗٣٣٥⦘ رسول الله ﷺ قال: \"إذا دَعا أحدكم أخاه فليأته عُرْسًا أو نحوه\" (^٣).\n_________\n(^١) هو يحيى بن عبد الله بن بكر.\n(^٢) م د س - محمّد بن عبد الرّحمن بن غَنَج -بفتح المعجمة والنون بعدها جيم- قال: =\n⦗٣٣٥⦘ = أبو حاتم: صالح الحديث. وقال أحمد بن حنبل: مقارب الحديث. وقال الحافظ: مقبول. الجرح والتعديل ٧/ ٣١٧، التقريب ٦١١٩.\n(^٣) رواه مسلم في صحيحه، من طريق معمر عن أيوب، به. نحوه، وتقدم تخريجه في ٤٦٢٨.","vol":"11","page":334},{"text":"٤٦٣٤ - حدّثنا سعيد بن عمرو السكوني (^١)، وعطية بن بقية (^٢)، وأبو عتبة (^٣) الحمصيون، قالوا: حدّثنا بقية بن الوليد، قال: حدّثنا الزبيدي، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: \"من دُعي إلى عرس أو نحوه فليجب\" (^٤).\n_________\n(^١) سعيد بن عمرو بن سعيد بن أبي صفوان السكوني.\n(^٢) عطية بن الإمام بقية بن الوليد الحمصي، ت ٢٥٦ هـ. قال أبو حاتم: كانت فيه غفلة، ومحله الصدق. وقال ابن حبّان: يخطئ ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة. الجرح والتعديل ٦/ ٣٨١، الثقات ٨/ ٥٢٧.\n(^٣) أحمد بن الفرج الحمصي الحجازي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٣، ح ١٠١ - من طريق عيسى بن المنذر عن بقية، به، مثله.","vol":"11","page":335},{"text":"٤٦٣٥ - حدثني فضلك الرازي (^١)، قال: حدثني إسحاق بن حمزة البخاري (^٢)، قال: حدّثنا عيسى بن موسى\n⦗٣٣٦⦘ أبو أحمد (^٣)، عن أبي حمزة السكري (^٤)، عن رقبة (^٥)، عن نافع عن ابن عمر قال: قال رسول الله ﷺ: \"إذا دعي أحدُكم فليجب\" (^٦).\n_________\n(^١) هو الفضل بن العباس الرازي.\n(^٢) ابن فروج الأزدي.\n(^٣) البخاري الأزرق.\n(^٤) في الأصل: أبي حمزة السكوني، والصواب ما أثبته. وهو: محمّد بن ميمون المزوري.\n(^٥) رقبة -بقاف وموحدة مفتوحتين- ابن مصقلة العبدي.\n(^٦) رواه مسلم في صحيحه، من طريق أيوب عن نافع، وسبق تخريجه في ح ٤٦٢٨ وهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":335},{"text":"٤٦٣٦ - حدثنا محمّد بن عبد الحكم (^١)، ويونس بن عبد الأعلى قالا: أخبرنا عبد الله بن نافع (^٢)، عن عاصم بن عمر (^٣)، عن عبد الله بن دينار، عن ابن عمر قال: قال النبي ﷺ: \"من دُعي إلى وليمة فلم يأتها فقد عصى الله ورسوله\" (^٤).\n_________\n(^١) ابن عبد الحكم.\n(^٢) هو ابن نافع الصائغ.\n(^٣) - ت ق -. عاصم بن عمر بن حفص العمري .. قال الذهبي: ضعفوه. وقال الحافظ: ضعيف. الكاشف ٢/ ٤٦، التقريب ٣٠٨٥.\n(^٤) إسناده ضعيف، لضعف عاصم العمري.\nوقد روى الإمام مسلم، وأبو عوانة في صحيحيهما من طريق مالك عن نافع عن ابن عمر حديثا بلفظ: \"إذا دعي أحدكم إلى وليمة فليأتها\". وسيأتي في ح ٤٦٤٥. وأمّا قوله: \"فقد عصى الله ورسوله\" له شاهد من حديث أبي هريرة أخرجه مسلم، وأبو عوانة في صحيحيهما، وسيأتي في ح ٤٦٣٧.","vol":"11","page":336},{"text":"<span data-type='title' id=toc-730>باب ذكر الدليل على إيجاب إجابة الداعي إلى طعام الوليمة وإن مُنعَها من هو أحق بها ممّن يُدعى إليها، وأنها شر الأطعمة التي تتخذ إذا خص بها الأغنياء دون الفقراء.</span>","vol":"11","page":337},{"text":"٤٦٣٧ - حدّثنا أبو إسماعيل التّرمذيّ (^١)، قال: حدّثنا الحميدي (^٢)، قال: حدّثنا سفيان، حدّثنا الزّهريُّ، قال: حدثني الأعرج أنه سمع أبا هريرة يقول: \"شر الطّعام طعام الوليمة يدعى إليها الأغنياء ويمنعها المساكين. ومن لم يجب الدّعوة فقد عصى الله ورسوله\" (^٣).\n_________\n(^١) هو محمّد بن إسماعيل.\n(^٢) رواه في مسنده -٢/ ٤٩٣، ح ١١٧١ - لكنه قال: حدّثنا سفيان عن الزّهريّ، أخبرني عبد الرّحمن الأعرج، به. مثله.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب الأمر بإجابة الداعي إلى الدعوة - ٢/ ١٠٥٥، ح ١٠٨ - عن ابن أبي عمر، عن سفيان، به. وذكره إلى قوله: \" … الوليمة\". وأحال الباقي على رواية مالك عن ابن شهاب. وفيه قصة.","vol":"11","page":337},{"text":"٤٦٣٨ - حدثتا يوسف بن مسلم (^١)، قال: حدّثنا حجاج بن محمّد، عن ابن جريج، عن صالح بن أبي الأخضر (^٢)، عن الزّهريّ، بإسناده،\n⦗٣٣٨⦘ مثله (^٣).\nقال أبو عوانة: ابن جريج عن صالح غريب، لأنه أنبل من صالح.\n_________\n(^١) هو يوسف بن سعيد بن مسلم المصيصي.\n(^٢) -ع- صالح بن أبي الأخضر اليمامي. قال البخاريّ: ليس بشيء عن الزّهريّ.\nقال النسائي: كثير الخطأ عن الزّهريّ. وفي الضعفاء له قال: ضعيف. - قال الحافظ: ضعيف يعتبر به. التاريخ الصغير ١/ ١٠١، الضعفاء للنسائي رقم (٣٠٢)، تهذيب =\n⦗٣٣٨⦘ = التهذيب ٤/ ٣٣٤، التقريب ٢٨٦٠. وقد تابعه سفيان عند مسلم وأبي عوانة، كما في الحديث السابق.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب الأمر بإجابة الداعي إلى دعوة (٢/ ١٠٥٤) ح ١٠٧ - عن يحيى بن يحيى، قال: قرأت على مالك، به. بألفاظ متقاربة. وفيه: \"المساكين\".\nوهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":337},{"text":"٤٦٣٩ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا يونس ومالك، عن ابن شهاب، عن الأعرج، عن أبي هريرة أنه كان يقول: \"شر الطعام طعام الوليمة؛ يدعى إليه الأغنياء ويترك الفقراء، ومن لم يأت الدّعوة فقد عصى الله ورسوله\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٤، ح ١٠٧ - عن يحيى بن يحيى، عن مالك، به. مثله. لكنه قال: \"المساكين\" بدل \"الفقراء\". وقال \"بئس\" بدل \"شر\".\nوالبخاري في صحيحه، في النِّكاح، باب من ترك الدّعوة فقد عصى الله ورسوله - ح ٥١٧٧ - عن عبد الله بن يوسف عن مالك، به. مثل لفظ أبي عوانة.\nوروى هذا الحديث ابن الجوزي في العلل المتناهية ٢/ ١٣٧، رقم ١٠٣٢. ونقل قول الدارقطني فيه، قال الدارقطني: وقد رواه جماعة مرفوعا وجماعة موقوفًا، والصّحيح الموقوف. وأنه كلام أبي هريرة … اهـ. مختصرًا. =\n⦗٣٣٩⦘ = قال الحافظ: وأول هذا الحديث موقوف ولكن آخره يقتضي رفعه، ذكر ذلك ابن بطّال …\nقال الحافظ: ومثل هذا لا يكون رأيا، ولهذا أدخله الأئمة في مسانيدهم. وذكر أدلة قوية على رفعه. انظر فتح الباري ٩/ ٢٤٤ - ٢٤٥.","vol":"11","page":338},{"text":"٤٦٤٠ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبي (^١)، قال: حدثني محمّد بن عبد الرّحمن الطفاوي، عن أيوب (^٢)، عن الزّهريّ، بإسناده، مثله (^٣).\nقال أبو عوانة: أيوب عن الزّهريّ حسن (^٤).\n_________\n(^١) لم أقف عليه في المسند من طريق أيوب عن الزهري، وإنّما فيه من طريق سفيان ومعمر عنه. ٢/ ٢٤٠ - ٢٤١، ٢٦٧.\n(^٢) السختياني.\n(^٣) رواه مسلم في صحيحه، من طريق مالك عن الزهري، به. وتقدم تخريجه في الحديث السابق.\nوهذا الطريق من زوائد أبي عوانة على مسلم.\n(^٤) أي: أنه إسناد مليح، ولا يعني به المعنى الاصطلاحي.","vol":"11","page":339},{"text":"٤٦٤١ - حدّثنا محمّد بن مهل الصنعاني (^١)، قال: حدّثنا عبد الرزّاق، قال: أخبرنا معمر، عن الزّهريّ، عن سعيد بن المسيَّب والأعرج، عن أبي هريرة قال: \"شر الطّعام طعام الوليمة يُدعى عليها الغني ويترك المسكين وهي حق ومن تركها فقد عصى الله ورسوله\" (^٢).\n_________\n(^١) محمّد بن عبد الله بن مهل.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٥، ح ١٠٩ - عن =\n⦗٣٤٠⦘ = محمّد بن رافع، وعبد بن حميد، عن عبد الرزّاق، به، مثله. وذكر إلى قوله: \" … الوليمة\". وأحال الباقي إلى رواية مالك، فقال: نحو حديث مالك. زاد أبو عوانة لفظ: \"وهي حق\".","vol":"11","page":339},{"text":"٤٦٤٢ - حدّثنا يوسف بن مسلّم، قال: حدّثنا حجاج (^١)، قال: حدثني اللَّيث، عن عقيل، عن ابن شهاب، عن الأعرج، عن أبي هريرة قال: \"شر الطّعام طعام الوليمة، يُدعى الأغنياء ويترك المساكين، ومن ترك الدّعوة فقد عصى الله ورسوله\" (^٢).\n_________\n(^١) ابن محمّد المصيصي.\n(^٢) رواه مسلم في صحيحه، من طريق معمر عن الزّهريّ، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":340},{"text":"٤٦٤٣ - حدّثنا أبو أمية الطرسوسي (^١)، قال: حدّثنا محمّد بن مُصْعَب (^٢)، ويحيى بن الضحاك (^٣)، قالا: حدّثنا الأوزاعي، عن الزّهريّ، عن الأعرج، عن أبي هريرة، عن النبي ﷺ مثله (^٤).\n_________\n(^١) محمّد بن إبراهيم بن مسلم.\n(^٢) محمّد بن مُصْعَب بن صدقة القرقسائي، بقافين ومهملة.\n(^٣) هو يحيى بن عبد الله بن الضحاك، تابعه اللَّيث كما في الحديث السابق.\n(^٤) رواه مسلم في صحيحه، من طريق معمر عن الزّهريّ، به. وسبق تخريجه في ح ٤٦٤١.\nوهذا الطريق وما قبله من زوائد أبي عوانة على مسلم.","vol":"11","page":340},{"text":"٤٦٤٤ - حدّثنا أبو إسماعيل التّرمذيّ، قال: حدّثنا الحميدي (^١)،\n⦗٣٤١⦘ قال: حدّثنا سفيان، قال: حدّثنا زياد بن سعد، قال: سمعت ثابتا الأعرج يحدث عن أبي هريرة، عن النبي ﷺ قال: \"شر الطّعام طعام الوليمة يمنعها من يأتيها ويُدعى إليها من يأباها. ومن لم يجب الدّعوة فقد عصى الله ورسوله\" (^٢).\nقال الحميدي، حدّثنا سفيان، حدّثنا زياد، قال: قلت لثابت الأعرج: \"من أين سمعت من أبي هريرة؟ فقال: كان مواليَّ يبعثوني يوم الجمعة آخذ لهم مكانًا عند المنبر، فكان أبو هريرة يجيء قبل الصّلاة فيحدث النَّاس فكنت أسمع\".\nفقال أحمد بن حنبل (^٣): ما أرى بحديثه بأسا -يعني: ثابتا- وهو ابن عياض، وحدث عبيد الله، ومالك، وزياد (^٤).\n_________\n(^١) في المسند ٢/ ٤٩٣ - ح ١١٧٠ - مثله، إلى قوله: \" … عصى الله ورسوله\".\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق، (٢/ ١٠٥٥) ح ١١٠ - عن ابن أبي عمر، عن سفيان، به. مثله.\n(^٣) العلل للإمام أحمد ٢/ ١٥٥ رقم ١٠١١. بتقدم وتأخير. وزاد فذكر اسم والد زياد، فقال: ابن سعد.\n(^٤) من قوله: قال الحميدي إلى آخره من زوائد أبي عوانة على مسلم. ولم أقف عليه أيضًا في المسند المطبوع، ولعلّه في نسخة أخرى.","vol":"11","page":340},{"text":"<span data-type='title' id=toc-731>باب ذكر الخبر الموجب إتيان الوليمة إذا دُعي إليها، وإيجاب الإجابة إليها ولو كراع.</span>","vol":"11","page":342},{"text":"٤٦٤٥ - أخبرنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب أن مالكًا أخبره، عن نافعٍ، عن ابن عمر أنَّ رسول الله ﷺ قال: \"إذا دُعي أحدُكم إلى وليمة فليأتها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النِّكاح، في أول باب الأمر بإجابة الداعي إلى دعوة -٢/ ١٠٥٢ ح ٩٦ - عن يحيى بن يحيى، عن مالك، به. مثله.\nوالبخاري في صحيحه، في النِّكاح، باب حق إجابة الوليمة والدعوة - ح ٥١٧٣ - عن عبد الله بن يوسف، عن مالك، به، مثله.","vol":"11","page":342},{"text":"٤٦٤٦ - أخبرني العباس بن الوليد بن مزيد العُذْري، قال: أخبرني أبي، قال: حدّثنا عمر بن محمّد، عن نافع، عن ابن عمر، عن رسول الله ﷺ قال: \"إذا دعيتم إلى كراع (^١) فأجيبوا\" (^٢).\nقال نافع: وكان ابن عمر إذا دعي أجاب، فإن كان مفطرًا أكل، وإن كان صائمًا دعا لهم وبرك ثمّ انصرف.\n_________\n(^١) الكراع: ما دون الركبة من الساق. النهاية ٤/ ١٦٥.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٤، ح ١٠٤ - من طريق ابن وهب عن عمر بن محمّد، به، مثله.\nزاد أبو عوانة: قال نافع: وكان ابن عمر … إلى آخره.","vol":"11","page":342},{"text":"٤٦٤٧ - حدّثنا محمّد بن صالح كيلجة، قال: حدّثنا حرملة (^١)، قال: حدّثنا ابن وهب، قال: حدثني عمر بن محمّد، عن نافع، عن ابن عمر أنَّ النَّبي ﷺ قال: \"إذا دعيتم إلى كراع فأجيبوا\" (^٢).\n_________\n(^١) حرملة بن يحى بن حرملة، التجيبي المصري، صاحب الشّافعيّ.\n(^٢) رواه مسلم في صحيحه، عن حرملة بن يحيى، أخبرنا ابن وهب، به، مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":343},{"text":"<span data-type='title' id=toc-732>باب ذكر الخبر الدال على الإباحة للصائم ترك إجابة الداعي إلى طعام، وإعلامه أنه صائم.</span>","vol":"11","page":344},{"text":"٤٦٤٨ - حدّثنا أبو إسماعيل الترمذي، وقال: حدثنا الحميدي، قال: حدّثنا سفيان (^١)، قال: حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا دعي أحدُكم إلى طعام وهو صائم فليقل إنِّي صائم\" (^٢).\n- وحدثنا (^٣) ابن عجلان (^٤)، عن المقبري (^٥)، عن أبي هريرة، عن النبي ﷺ بمثله (^٦).\n_________\n(^١) هو ابن عيينة.\n(^٢) رواه مسلم في صحيحه، في الصِّيام، باب الصائم يدعى لطعام فليقل: إنِّي صائم (٢/ ٨٠٥ - ٨٠٦) ح ١٥٩ - عن ابن أبي شيبة، وعمرو الناقد، وزهير بن حرب، قالوا: حدّثنا سفيان، به.\n(^٣) أي قال سفيان: وحدثنا ابن عجلان.\n(^٤) محمّد بن عجلان المدني.\n(^٥) سعيد بن أبي سعيد كيسان المقبري، المدني.\n(^٦) رواه مسلم في صحيحه، من طريق أبي الزِّناد عن الأعرج عن أبي هريرة.\nوطريق ابن عجلان عن المقبري عن أبي هريرة، من زوائد أبي عوانة على مسلم.","vol":"11","page":344},{"text":"<span data-type='title' id=toc-733>باب ذكر الخبر الدال على الإباحة لمتخذ الوليمة والداعي إليها أن يخص من أحب منهم بزيادة لون منها.</span>","vol":"11","page":345},{"text":"٤٦٤٩ - حدّثنا عبد الله بن الحسين بن جابر بن عبد الله المصيصي (^١)، قال: حدّثنا ابن أبي مريم (^٢)، قال: أخبرنا أبو غسان محمّد بن مطرف، قال: حدثني أبو حازم عن سهل بن سعد قال: \"لما أعرس أبو أسيد دعا رسول الله ﷺ وأصحابه، فما صنع لهم طعامًا ولا قرّبه إليهم إِلَّا امرأته أم أسيد، وبلَّت تمرات من اللّيل في تور من حجارة، فلما فرغ رسول الله ﷺ من الطّعام أماثته (^٣) فسقته تخصُّه بذلك\" (^٤).\n_________\n(^١) الثغري، البزار البغدادي، أبو محمّد.\n(^٢) هو سعيد بن الحكم.\n(^٣) بمثلثة ثمّ مثناة من فوق؛ أي: عركته واستخرجت قوته وأذابته. شرح صحيح مسلم للنووي (١٣/ ١٧٧)، وقال الحافظ في هدي الساري (ص ١٩١): أي: حللت التّمر ومرسته في الماء.\n(^٤) رواه مسلم في صحيحه، في الأشربة، باب إباحة النبيذ الّذي لم يشتد ولم يصر مسكرًا (٣/ ١٥٩١) ح ٨٧ - عن محمّد بن سهل التميمي، عن ابن أبي مريم، به، نحوه.\nوالبخاري في صحيحه، في النِّكاح، باب قيام المرأة على الرجال العرس وخدمتهم بالنفس - ح ٥١٨٢ - عن سعيد بن أبي مريم، به، مثل لفظ أبي عوانة.","vol":"11","page":345},{"text":"<span data-type='title' id=toc-734>باب بيان الإباحة للمعتق جاريته لله أن يتزوج بها ويُصدقها عتقها.</span>","vol":"11","page":346},{"text":"٤٦٥٠ - حدّثنا أبو علي الحسن بن الصباح الزعفراني، قال: حدّثنا إسماعيل بن علية، عن عبد العزيز بن صهيب، عن أنس بن مالك \"أنَّ رسول الله ﷺ أعتق صفية وتزوجها. فقال له ثابت: ما أصدقها؟ قال: نفسها\" (^١).\n_________\n(^١) وسبق أن روى المصنِّف الحديث بتامه، عن نفس الشّيخ أبي على الزعفراني، انظر ح ٤٥٩٥.","vol":"11","page":346},{"text":"٤٦٥١ - حدّثنا الصغاني، قال: أخبرنا أبو النضر (^١)، قال: حدّثنا شعبة، عن عبد العزيز بن صهيب، قال: سمعت أنس بن مالك يحدث \"أنَّ النّبيّ ﷺ حين سبى صفية تزوجها\".\nقال ثابت لأنس: \"ما أصدقها؟ قال: نفسها، أعتقها وتزوجها\" (^٢).\n_________\n(^١) هاشم بن القاسم.\n(^٢) رواه مسلم في صحيحه، من طريق إسماعيل بن عُلية عن عبد العزيز، به. بأطول ممّا هنا. وسبق تخريجه في ح ٤٦٠٩.","vol":"11","page":346},{"text":"٤٦٥٢ - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا يزيد بن هارون.\nح وحدثنا الصغاني قال: حدّثنا أبو عاصم (^٢)، قالا: حدّثنا سعيد بن أبي عروبة، قال: حدّثنا قتادة، أن أنس بن مالك حدثهم \"أنَّ النّبيّ ﷺ\n⦗٣٤٧⦘ أعتق صفية وجعل عتقها صداقها\" (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) هو الضحاك بن مخلد الشيباني.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب فضيلة إعتاقه أمته يتزوجها (٢/ ١٠٤٥) ح ٨٥ - عن قتيبة عن أبي عوانة عن قتادة وعبد العزيز عن أنس. مثله. ورواه من طرق عن سفيان، عن يونس بن عبيد، عن شعيب الحبحاب عن أنس. مثله.\nوهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":346},{"text":"٤٦٥٣ - وحدثنا إسماعيل بن عباد الأرسوفي (^١)، قال: حدّثنا سمرة [¬*] بن ربيعة (^٢)،\nح وأخبرني أبو سلمة الفقيه الصنعاني (^٣)، قال: حدّثنا عبد الملك الذَّماري (^٤)، ح وحدثنا محمّد بن يحيى (^٥)، وأبو العباس الغزي (^٦)، وسعيد بن عبدوس ابن أبي زيدون، قالوا: حدّثنا الفريابي (^٧)، قالوا: حدّثنا سفيان الثوري، عن يونس بن عبيد، عن شعيب بن الحبحاب، عن أنس بن مالك:\n⦗٣٤٨⦘ \"أنَّ رسول الله ﷺ أعتق صفية وجعل عتقها مهرها\" (^٨).\n_________\n(^١) ضعفه الدارقطني. لسان الميزان ١/ ٤١٢.\n(^٢) لم أقف عليه.\n(^٣) أبو سلمة، المسلم بن محمّد الصنعاني الفقيه.\n(^٤) عبد الملك بن عبد الرّحمن بن هشام، الذَماري -بفتح الميم وتخفيف الميم-: صدوق كان يصحف. التقريب ٤٢١٩.\n(^٥) هو الذهلي.\n(^٦) عبد الله بن محمّد بن عمرو.\n(^٧) محمد بن يوسف.\n(^٨) رواه مسلم في صحيحه، من طريق يحيى بن آدم، وعمر بن سعد، وعبد الرزّاق كلهم عن سفيان، به. مثله، وتقدم تخريجه في الحديث السابق.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سمرة)، وهو خطأ، ولذلك لم يقف عليه المحقق، وصوابه: (ضمرة)، كما في النسخة الخطية بكوبريللو (٣/ ق ٥٦/ أ)، وهي على الصواب في طبعة دار المعرفة: (٤٢١٦)، وهو أبو عبد الله ضمرة بن ربيعة الفلسطيني، والحديث في إتحاف المهرة (١٢١٣)، وقد فات الحافظ عزوه إلى أبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"11","page":347},{"text":"٤٦٥٤ - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا مسدد، قال: حدّثنا عبد الوارث (^٢)، عن شعيب بن الحبحاب، عن أنس بن مالك: \"أنَّ النّبيّ ﷺ أعتق صفية وتزوجها وجعل عتقها صداقها، وأولم عليها الحيس\" (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) ابن سعيد، العنبري.\n(^٣) رواه مسلم في صحيحه. من طريق يونس بن عبيد، عن شعيب، به. وتقدم تخريجه في ح ٤٢٥٠. زاد أبو عوانة لفظ: \"وأولم عليها الحيس\".\nوالبخاري في صحيحه، في النِّكاح، باب الوليمة ولو بشاة - ح ٥١٦٩ - عن مسدد، به. مثله بتمامه.\nزاد أبو عوانة على مسلم لفظ \"وأولم عليها الحيس\". وقد أخرجها البخاريّ في صحيحه.\nوهذا الطرق ممّا زاد أبو عوانة على مسلم.","vol":"11","page":348},{"text":"٤٦٥٥ - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا أبو النعمان، قال: حدّثنا حماد بن زيد، قال: حدّثنا ثابت البناني، وعبد العزيز بن صهيب، وشعيب بن الحبحاب، عن أنس بن مالك: \"أنَّ النَّبي ﷺ أعتق صفية\n⦗٣٤٩⦘ وجعل عتقها صداقها\" (^٢).\n_________\n(^١) هو الذهلي.\n(^٢) سبق أن ذكر المصنِّف ﵀ هذا الحديث، بنفس السند، وتقدم تخريجه في ح ٤٥٩٤.","vol":"11","page":348},{"text":"٤٦٥٦ - حدّثنا محمّد بن إدريس أبو بكر وراق الحميدي (^١)، وأبو بكر أخو خطاب، قالا: حدّثنا محمّد بن عبيد بن حساب، قال: حدثنا أبو عوانة، عن أبي عثمان، عن أنس: \"أنَّ النّبيّ ﷺ أعتق صفية وجعل عتقها صداقها\" (^٢).\n- رواه معاذ بن هشام عن أبيه عن شعيب، عن أنس: \"وأصدقها عِتْقها\" (^٣).\nقال أبو عوانة: هو الجعد أبو عثمان.\n_________\n(^١) محمّد بن إدريس، وراق الحميدي المكي.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب فضيلة إعتاقه أمته ثمّ يتزوجها (٢/ ١٠٤٥) عن محمّد بن عبيد الغبري، عن أبي عوانة، به. مثله.\n(^٣) رواية معاذ بن هشام، أخرجها مسلم في صحيحه، بنفس اللّفظ، تحت الحديث السابق.","vol":"11","page":349},{"text":"٤٦٥٧ - حدّثنا أبو داود السجزي (^١)، قال: حدّثنا عمرو بن عون، قال: حدّثنا أبو عوانة، عن قتادة، وعبد العزيز بن صهيب، عن أنس: \"أنَّ\n⦗٣٥٠⦘ النبي ﷺ أعتق صفية وجعل عتقها صداقها\" (^٢).\n_________\n(^١) هو سليمان بن الأشعث، والحديث في سننه، في النِّكاح، باب في الرَّجل يعتق أمته ثمّ يتزوجها - ح ٢٠٥٤ - .\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٤٥) ح ٨٥ - عن قتيبة، عن أبي عوانة، به. مثله.","vol":"11","page":349},{"text":"٤٦٥٨ - وحدثنا أحمد بن يحيى السابري (^١)، قال: حدّثنا أحمد بن أبي طيبة (^٢)، قال: حدّثنا ورقاء بن عمر، عن منصور (^٣)، عن رجل من أهل البصرة، عن قتادة، عن أنس: \"أنَّ رسول الله ﷺ أعتق صفية بنت حيي، وجعل عتقها مهرها، وأولم لها حَيْسًا على نطع\" (^٤).\nقال أبو عوانة: أظن الرجلَ سعيدَ بن أبي عروبة.\n_________\n(^١) أحمد بن يحيى الجرجاني بياع السابري، بفتح السين المهملة وسكون الألف وفتح الباء الموحدة وفي آخرها الراء، نسبة إلى نوع من الثِّياب يقال له السابَرى. تاريخ جرجان رقم ١٤، اللباب، ٢/ ١٨٩، تاريخ الإسلام، حوادث ٢٥١ - ٢٦٠، ص ٦٢.\n(^٢) أحمد بن أبي طيبة عيسى بن سليمان بن دينار الدارمي. قال الذهبي: صالح الحديث.\nوقال الحافظ: صدوق له أفراد. الكاشف ١/ ٢٠، التقريب ٥٢.\n(^٣) هو ابن المعتمر.\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب فضيلة إعتاقه أمة ثمّ يتزوجها (٢/ ١٠٤٥) ٨٥ - عن قتيبة، عن أبي عوانة، عن قتادة، به. نحوه.\nزاد أبو عوانة عن قتادة: \"حيسًا على نطع\"، وهذه الزيادة رواها مسلم في صحيحه، وتقدم تخريجها في ٤٦٠٩.\nزاد أبو عوانة \"بنت حيي\" ولفظ \"وأولم لها حيسًا على نطع\"، وهو من فوائد الاستخراج.","vol":"11","page":350},{"text":"<span data-type='title' id=toc-735>باب ذكر ثواب من يعتق جارية ثمّ يتزوج بها، والدليل على الإباحة لولي المرأة أن يزوجها من نفسه برضاها.</span>","vol":"11","page":351},{"text":"٤٦٥٩ - حدّثنا الحسن بن علي بن عفان العامري، قال: حدّثنا معاوية بن هشام (^١)، قال: حدّثنا علي بن صالح (^٢)، عن أبي، عن الشعبي، قال: أتاه رجل من خراسان يقال له إبراهيم، فقال: إنا بخراسان يكون للرجل منا الأمة فيعتقها ثمّ يتزوجها، فيدعوه: كالراكب هدبه (^٣). فقال الشعبي: حدثني أبو بردة، عن أبي موسى أنَّ النبي ﷺ قال: \"أيّما رجل كانت له أمة أدّبها فأحسن أدبها ثمّ تزوجها فله أجران\" (^٤).\nحديث علي بن صالح عزيز، وهو أخو الحسن بن صالح.\n_________\n(^١) القصّار، أبو الحسن الكوفي.\n(^٢) علي بن صالح بن صالح بن حيّ، الهمْداني.\n(^٣) في مسلم: كراكب بدنته.\n(^٤) رواه مسلم في صحيحه، في الإيمان، باب وجوب الإيمان برسالة نبيّنا محمّد ﷺ (١/ ١٣٤) ح ٢٤١ - من طريق هُشيم عن صالح بن صالح، به. نحوه. والمرفوع بأطول ممّا هنا.\nوالبخاري في صحيحه، في العلم، باب تعليم الرَّجل أمته وأهله ح - ٩٧ - من طريق المحاربي عن صالح، به. وذكر المرفوع فقط نحو لفظ مسلم.","vol":"11","page":351},{"text":"٤٦٦٠ - حدّثنا علي بن حرب (^١)، قال: حدّثنا محمّد بن فضيل (^٢)،\n⦗٣٥٢⦘ عن مطرف (^٣)، عن عامر، عن أبي بردة، عن أبي موسي، قال: قال رسول الله ﷺ: \"من كانت عنده جارية فعالها وأحسن إليها ثمّ أعتقها وتزوجها فذلك له أجران\" (^٤).\n_________\n(^١) هو الطائي.\n(^٢) محمّد بن فضيل بن غزوان بفتح المعجمة وسكون الزاي.\n(^٣) هو مطرف بن طريف الكوفي.\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب فضيلة إعتاقه أمته ثمّ يتزوجها (٢/ ١٠٤٥) ح ٨٦ - من طريق خالد بن عبد الله، عن مطرف، به. قال أبو موسى: قال رسول الله ﷺ في الّذي يعتق جاريته ثمّ يتزوجها \"له أجران\"\nرفع أبو عوانة لفظ \"من كانت عنده جارية فعالها وأحسن إليها ثمّ اعتقها وتزوجها\".\nوقد سبق أن روى مسلم نحو هذا اللّفظ مرفوعا في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":351},{"text":"٤٦٦١ - حدّثنا أبو عمرو بن أبي غرزة (^١)، قال: حدّثنا أبو غسان (^٢)، عن مسعود (^٣)، عن مطرف، بإسناده: \"في الرَّجل تكون له الجارية فيعلمها فيحسن تعليمها، وأدبها فأحسن أدبها ثمّ يعتقها ثمّ يتزوجها فإن له أجران\" (^٤).\n_________\n(^١) أحمد بن حازم.\n(^٢) هو مالك بن إسماعيل النهدي.\n(^٣) - قد س - مسعود بن سعد الجعفي، ثقة عابد. التقريب ٦٦٥٤.\n(^٤) رواه مسلم في صحيحه، من طريق خالد بن عبد الله عن مطرف، به. وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في النِّكاح، باب اتخاذ السراري ومن أعتق جاريته ثمّ تزوجها =\n⦗٣٥٣⦘ = -ج ٥٠٨٣ - من طريق صالح عن الشعبي به. نحوه.","vol":"11","page":352},{"text":"٤٦٦٢ - حدّثنا إسماعيل بن يعقوب الصبيحي (^١)، قال: حدّثنا محمّد بن موسى بن أَعين (^٢)، قال: حدثني أبي (^٣).\nح وحدثنا أبو داود السجزي (^٤)، قال: حدّثنا هناد (^٥)، قال: حدّثنا عبثر (^٦) كلاهما عن مطرف، عن عامر، عن أبي بردة، عن أبي موسى قال: قال رسول الله ﷺ: \"من أعتق جاريته وتزوجها كان له أجران\" (^٧).\n_________\n(^١) - س- إسماعيل بن يعقوب بن إسماعيل بن صبيح الصبيحي، ثقة. التقريب ٥٠١.\n(^٢) الجزري، أبو يحيى الحراني.\n(^٣) موسى بن أعين، الجزري.\n(^٤) هو السجستاني، والحديث في سننه، في النِّكاح، في أول باب في الرَّجل يعتق أمته ثمّ يتزوجها - ح ٢٠٥٣ - عن هناد، به.\n(^٥) هنّاد بن السري، بكسر الراء الخفيفة، التميمي، الكوفي، ثقة. التقريب ٧٣٧٠.\n(^٦) عَبْثر بن القاسم الزبيدي.\n(^٧) رواه مسلم في صحيحه، من طريق خالد عن مطرف، وتقدم تخريجه في ح ٤٦٦٠.","vol":"11","page":353},{"text":"٤٦٦٣ - حدّثنا ابن شاذان (^١)، قال: حدّثنا معلى (^٢)، قال: حدّثنا أبو عوانة، عن مطرف، بإسناده: \"أيما رجل أعتق أَمَته وتزوجها، كان له أجران\" (^٣).\n_________\n(^١) هو محمّد بن شاذان.\n(^٢) هو معلى بن منصور الرازي.\n(^٣) رواه مسلم في صحيحه، من طريق خالد بن عبد الله عن مطرف به، نحوه. وتقدم =\n⦗٣٥٤⦘ = تخريجه في ح ٤٦٦٠.","vol":"11","page":353},{"text":"<span data-type='title' id=toc-736>بيان إباحة الشروط في النكاح، وإيجاب الوفاء بها بعد التزويج، والدليل على إجازة النكاح أو العقد بأي شرط كان.</span>","vol":"11","page":354},{"text":"٤٦٦٤ - حدّثنا عبّاس الدوري والصغاني قالا: حدّثنا أبو عاصم (^١)، قال: حدّثنا عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله اليزني، عن عقبة بن عامر، قال: قال رسول الله ﷺ: \"إنَّ أحق الشروط أن توفوا به … وقال الصغاني: يوفى به -ما استحللتم به الفروج\" (^٢).\n_________\n(^١) الضحاك بن مخلد الشيباني.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب الوفاء بالشروط في النِّكاح (٢/ ١٠٣٥ - ١٠٣٦) ح ٦٣ - من طريق هشيم، وكيع، وأبي خالد الأحمر، ويحيى القطان كلهم عن عبد الحميد بن جعفر، به. مثله. مثل لفظ الصغاني.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - ذكر كنية مرثد بن أبي عبد الله.","vol":"11","page":354},{"text":"٤٦٦٥ - حدّثنا علي بن إشكاب (^١)، قال: حدّثنا محمّد بن ربيعة (^٢)، قال: حدّثنا عبد الحميد بن جعفر، بمثله: \"أحق الشروط أن يوفى\n⦗٣٥٥⦘ ما استحللتم به الفروج\" (^٣).\n_________\n(^١) علي بن الحسين بن إبراهيم بن الحر العامري، ابن إشكاب.\n(^٢) هو الكلابي.\n(^٣) رواه مسلم في صحيحه، من طريق عبد الرّحمن بن جعفر، عن يزيد بن أبي حبيب، به.\nمثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":354},{"text":"٤٦٦٦ - حدّثنا الربيع بن سليمان (^١)، قال: حدّثنا شعيب بن اللَّيث.\nح وحدثنا بشر بن موسى (^٢)، قال: حدّثنا يحيى بن إسحاق (^٣)، قالا: حدّثنا اللَّيث بن سعد، عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله، عن عقبة بن عامر، قال: قال رسول الله ﷺ: \"إن أحق الشروط أن يوفى به ما استحللتم به الفروج\" (^٤).\n_________\n(^١) هو المرادي.\n(^٢) بشر بن موسى بن صالح بن شيخ بن عميرة.\n(^٣) هو السِّيلحيني.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، به.\nمثله. وسبق تخريجه في ٤٦٦٤.\nوالبخاري في صحيحه، في النِّكاح، باب الشروط في النِّكاح - ح ٥١٥١ - عن هشام بن عبد الملك، عن اللَّيث، به. نحوه.\nوطريق اللَّيث عن يزيد من زوائد أبي عوانة على مسلم.","vol":"11","page":355},{"text":"٤٦٦٧ - وحدثنا أبو شيبة بن أبي بكر بن أبي شيبة (^١)، قال: حدّثنا عبيد الله بن موسى (^٢)، قال: حدّثنا عبد الحميد بن جعفر، عن يزيد بن أبي\n⦗٣٥٦⦘ حبيب، عن مرثد بن عبد الله، عن عقبة بن عامر الجهني قال: قال رسول الله ﷺ: \"إن أحق الشروط أن يوفى به ما استحللتم به فروج النِّساء\" (^٣).\n_________\n(^١) هو إبراهيم بن عبد الله.\n(^٢) هو: أبو محمّد العبسي الكوفي، المتقدم في ح ٤٣٨٠. وإلا فإني لم أقف عليه.\n(^٣) رواه مسلم في صحيحه، من طريق هشيم وكيع، وأبي خالد الأحمر كلهم عن عبد الحميد بن جعفر، به. مثله. زاد أبو عوانة لفظ: \"النِّساء\"، وتقدم تخريجه في ح ٤٦٦٤.","vol":"11","page":355},{"text":"<span data-type='title' id=toc-737>باب ذكر الخبر المبيح لوالد المرأة أن يمتنع من الإذن لزوج الابنة أن يتزوج بامرأة أخرى ويقوم بمنعه عن التزوج عليبها أو طلاقها، والدليل على أن له أنْ يشكو زوج ابنته إلى إخوانه وأصحابه.</span>","vol":"11","page":357},{"text":"٤٦٦٨ - حدّثنا أبو بكر أحمد بن علي الحرَّاز [¬*] الدمشقي (^١)، قال: حدّثنا مروان بن محمّد (^٢)، قال: حدّثنا اللَّيث بن سعد.\nح وحدثنا الربيع بن سليمان، قال: حدّثنا شعيب بن اللَّيث، قال: حدّثنا اللَّيث، عن عبد الله بن عبيد الله بن أبي مليكة، عن المسور بن مخرمة، سمعت رسول الله ﷺ وهو على المنبر يقول: \"إن بني هشام بن المغيرة استأذنوني في أن يُنكِحوا ابنتهم علي بن أبي طالب، فلا آذن، ثمّ لا آذن، ثمّ لا آذن له ثلاثًا -إِلَّا أن يستأثر ابن أبي طالب أن يطلق ابنتي وينكح ابنتهم، فإنما هي بضعة مني، يريبني ما رابها (^٣) ويؤذيني ما آذاها\".\nوقال الربيع: \"إِلَّا أن يريد\" (^٤).\n_________\n(^١) أحمد بن علي الدمشقي الخّرَّاز، بالراء ثمّ الزاي، أبو بكر المرّي. السير ١٣/ ٤١٩.\n(^٢) ابن حسان الأسدي، الطاطري الشاشي الدمشقي.\n(^٣) يريبني ما رابها: أي يَسوءُني ما يسوؤها، ويزعجني ما يزعجها. النهاية ٢/ ٢٨٧.\n(^٤) رواه مسلم في صحيحه، في فضائل الصّحابة، باب فضائل فاطمة بنت النبي ﵊ -٤/ ١٩٠٢، ح ٩٣ - عن أحمد بن يونس وقتيية، كلاهما عن اللَّيث به، بألفاظ متقاربة.\nوالبخاري في صحيحه، في النِّكاح، باب ذب الرَّجل عن ابنته في الغيرة والإنصاف - ح ٥٢٣٠ - عن قتيبة، به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الحرَّاز)، ولعله خطأ طباعي، وأصلحها في الهامش: (الخّرَّاز)، وذكره على الصواب في مواضع عديدة من الكتاب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وأخطأ فيه في مقدمة التحقيق: (ص ٢٩٠)، وكذا في التالي: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهي على الصواب في النسخة الخطية بكوبريللو (٣/ ق ٥٧/ ب)، وفي طبعة دار المعرفة (٤٢١٦): الْخَزَّازُ، وهو خطأ كذلك، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥)، والحديث في إتحاف المهرة (١٦٥٥٧)، وقد فات الحافظ ذكر هذا الإسناد، ولم يستدركه محققو الإتحاف.","vol":"11","page":357},{"text":"٤٦٦٩ - حدّثنا أبو داود السجزي، قال: حدّثنا أحمد بن يونس وغيره، عن ليث، عن ابن أبي مليكة،\nح وحدثنا الربيع بن سليمان إملاءً، قال: حدّثنا ابن وهب، قال: سمعت اللَّيث يقول: حدثني ابن أبي مُليكة، بإسناده مثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nقال الحافظ: قوله: (عن ابن أبي مليكة عن المسور) كذا رواه اللَّيث وتابعه عمرو بن دينار وغير واحد، وخالفهم أيوب فقال: (عن ابن أبي مليكة عن عبد الله بن الزبير)، أخرجه التّرمذيّ وقال: حسن، وذكر الاختلاف فيه ثمّ قال: يحتمل أن يكون ابن أبي مليكة حمله عنهما جميعًا اهـ. والذي يظهر ترجيح رواية اللَّيث ولكون الحديث قد جاء عن المسور من غير رواية ابن أبي مليكة. اهـ. فتح الباري ٩/ ٣٢٧.\nقلت: أما رواية المسور من غير رواية ابن أبي مليكة ستأتي في ح ٤٦٧٢. ثمّ وقفت على رواية عمرو بن دينار في البخاريّ، في فضائل الصّحابة، باب في مناقب فاطمة ﵍ ح ٣٧٦٧ - ولكن روايته مختصرة.\nوقال الحافظ في هذا الموضع: يحتمل أن يكون ابن أبي مليكة سمعه منهما جميعًا، ورجح الدارقطني وغيره طريق المسور. اهـ مختصرًا. فتح الباري ٧/ ١٠٥.","vol":"11","page":358},{"text":"٤٦٧٠ - وحدثنا أبو أمية (^١)، قال: حدّثنا موسى بن داود (^٢)، قال: حدّثنا اللَّيث، بإسناده مثله، ولم يذكر المنبر (^٣).\n_________\n(^١) محمّد بن إبراهيم بن مسلم.\n(^٢) هو الضبي.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٦٦٨ - وطريق موسى عن اللَّيث من زوائد أبي عوانة.","vol":"11","page":358},{"text":"٤٦٧١ - وحدثنا أبو الأحوص (^١) صاحبنا، قال: حدّثنا أبو الوليد (^٢)، قال: حدّثنا سفيان بن عيينة.\nح وحدثنا الصغاني، قال: حدثنا أبو معمر (^٣)، قال: حدّثنا سفيان، عن عمرو، عن ابن أبي مليكة، عن المسور بن مخرمة قال: قال رسول الله ﷺ: \"إنّما فاطمة بضعة مني، يؤذيني ما آذاها\" (^٤).\nقال أبو الوليد: \"بضعة أو مضغة\".\n_________\n(^١) إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٢) هشام بن عبد الملك الطيالسي.\n(^٣) إسماعيل بن إبراهيم بن معمر الهذلي القطيعي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٤/ ١٩٠٤) ح ٩٤ - عن أبي معمر، به. مثله.\nوالبخاري في صحيحه، في فضائل الصّحابة، باب مناقب فاطمة ﵍ ح ٣٧٦٧ - عن أبي الوليد، به. ولفظه: \"إنّما فاطمة بضعة مني، فمن أغضبها أغضبني\". وطريق أبي الوليد عن سفيان من زوائد أبي عوانة على مسلم. وقد ميز الراوي (سفيان) عند أبي عوانة بذكر اسم أبيه، وهو من فوائد الاستخراج.","vol":"11","page":359},{"text":"٤٦٧٢ - حدّثنا أبو أمية، وأبو بكر الطرسوسي (^١)، وأبو زرعة الدمشقي (^٢)، قالوا: حدثنا أبو اليمان، قال: حدّثنا شعيب، عن الزّهريّ، قال: أخبرني علي بن الحسين، أن المِسْور بن مخرمة أخبره أن علي بن أبي\n⦗٣٦٠⦘ طالب خطب ابنة أبي جهل، وعنده فاطمة بنت النّبيّ ﷺ فقالت له: إن قومك يتحدثون أنك لا تغضب لبناتك، وهذا عليّ ناكحًا ابنة أبي جهل. قال المسور: فقام النّبيّ ﷺ فسمعته حين تشهد ثمّ قال: \"أما بعد: فإني أنكحت أبا العاص بن الربيع، فحدثني فصدقني، فإن فاطمة مضغة مني، -قال أبو بكر: بضعة مني- وإني أكره أن يفتنوها، وإنها لا تجتمع ابنة رسول الله ﷺ وابنة عدوّ الله عند رجل واحد أبدًا. قال: فترك علي الخطبة\" (^٣)، وحديث أبي زرعة مختصر.\n_________\n(^١) هو موسى بن سعيد الدنداني.\n(^٢) هو عبد الرّحمن بن عمرو بن عبد الله النصري الدمشقي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٤/ ١٩٠٣ - ١٩٠٤، ح ٩٦ - عن عبد الله بن عبد الرّحمن الدارمي، وأخبرنا أبو اليمان به، مثله. وزاد لفظ: فلما سمعت بذلك فاطمة أتت النبي ﷺ قبل قولها: إن قوك يتحدثون. وزاد القسم: \"والله\" قبل قوله: \"لا تجتمع بنت … \".\nوالبخاري في صحيحه، في فضائل الصّحابة، باب ذكر أصهار النبي ﷺ منهم أبو العاص بن الربيع - ح ٣٧٢٩ - عن أبي اليمان، به. بألفاظ متقاربة.","vol":"11","page":359},{"text":"٤٦٧٣ - حدّثنا عمران بن بكار الحمصي (^١)، قال: حدّثنا أبو التقي (^٢)، قال: حدّثنا ابن سالم (^٣)، عن الزُّبيدي (^٤)، قال: أخبرني الزّهريُّ، أن علي بن حسين أخبره أنهم لما رجعوا من الطف (^٥) وكان أتي\n⦗٣٦١⦘ به يزيد بن معاوية أسيرًا في رهط هو رابعهم. قال علي: فلما قدمنا المدينة جاءني المسور بن مخرمة الزّهريُّ فقال لي: يا ابن فاطمة ادفعوا إليّ سيف رسول الله ﷺ أمنعه لكم، فوالله، لئن دفعتموه إليّ لا ينال حتّى يسفك دمي، فإني أحفظكم بما سمعت من رسول الله ﷺ يقول في فاطمة، وكان علي بن أبي طالب خطب عليها بنت أبي جهل، فلما واعداه (^٦) لينكحوه سمعَتْ بذلك فاطمة، فأتت رسول الله ﷺ فقالت: إن قومك يتحدثون أنك لا تغضب لبناتك، وهذا عليٌّ ناكح بنت أبي جهل، فقام رسول الله ﷺ بعد الصّلاة، فأثنى على الله بما هو أهله ثمّ قال: \"أما بعد: إنِّي أنكحت أبا العاص بن الربيع فحدثني فصدقني، وأثنى عليه رسول الله ﷺ، ثمّ قال: إن فاطمة بضعة مني، وإنّما أكره أن يفتنوها (^٧)، وإنها والله لا تجتمع ابنة رسول الله ﷺ وابنة عدو الله عند رجل واحدٍ أبدًا\" (^٨).\n_________\n(^١) - س- عمران بن بكار بن راشد الكَلاعي البرّاد المؤذن.\n(^٢) هو عبد الحميد بن إبراهيم الحضرمي.\n(^٣) عبد الله بن سالم الأشعري، ثقة رمي بالنصب. التقريب ٣٣٥٥.\n(^٤) محمّد بن الوليد بن عامر الزُبيدي، مصغر.\n(^٥) هو اسم موضع قرب الكوفة، تتبعها أرض كربلاء الّذي استشهد فيها الحسين ﵁-كما =\n⦗٣٦١⦘ = في معجم ما استعجم من أسماء البلاد والمواضع (٣/ ٨٩١).\n(^٦) هكذا في الأصل، والأظهر: \"واعدوه\".\n(^٧) وفي الحديث الآتي: وإني أتخوف أن تفتن في دينها. قال الحافظ: يعني أنها لا تصبر على الغيرة فيقع منها في حق زوجها في حال الغضب ما لا يليق بحالها في الدين. وفي الحديث تحريم أذى من يتأذى النبي ﷺ بتأذيه، لأن أذى النبي ﷺ حرام اتفاقًا قليله كثيره، وقد جزم بأنه يؤذيه ما يؤذي فاطمة. فتح الباري ٩/ ٣٢٩، وانظر أيضًا شرح مسلم ١٥/ ٢٢٢.\n(^٨) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٤/ ١٩٠٣، ح ٩٥ - من =\n⦗٣٦٢⦘ = طريق محمّد بن عمرو بن حلحلة عن ابن شهاب، به. نحوه.\nفوائد الاستخراج:\n١ - علو إسناد أبي عوانة على إسناد مسلم برجل.\n٢ - ذكر نسبة المسور بن مخرمة، وهو \"الزّهريُّ\".\n٣ - في مسلم أبهم المثنى عليه، حيث قال: \"ثمّ ذكر صهرًا له من بني عبد الشّمس\".\nوقد صُرح باسمه عند أبي عوانة فقال: \"أكحت أبا العاص بن الربيع\".\n٤ - زاد أبو عوانة في أول الحديث: \"أنهم رجعوا من الطف، وكان أتي به يزيدَ بن معاوية أسيرًا في رهط هو رابعهم\". وزاد أيضًا: \"إن قومك يتحدثون أنك لا تغضب لبناتك\".","vol":"11","page":360},{"text":"٤٦٧٤ - حدثنا عثمان بن خرزاذ، الأنطاكي، قال: حدثنا عبد الله بن محمّد الرومي (^١)،\nوحدثنا أبو داود السجستاني (^٢)، قال: حدّثنا أحمد بن حنبل، قال (^٣): حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني محمّد بن عمرو بن حَلْحلة الدُّؤليُّ، أنَّ ابن شهاب الزّهريُّ حدثه أن علي بن حسين حدثهم أنّهم حين قدموا المدينة من عند يزيد بن معاوية؛ مقتل حسين بن علي - رحمة الله عليه - قال:\n⦗٣٦٣⦘ فلقيني المسور بن مخرمة فقال: هل لك إليَّ من حاجة تأمرني بها؟ قال: فقلت: لا، قال: هل أنت معطيَّ سيف رسول الله ﷺ؟ فإني أخاف أن يغلبك القوم عليه، وأيم الله لئن أعطيتنيه لا يتخلص إليه أبدًا حتّى تبلغ نفسي؛ إن علي بن أبي طالب خطب ابنة أبي جهل على فاطمة، فسمعت رسول الله ﷺ وهو يخطب النَّاس في ذلك على منبره هذا، وأنا يومئذ محتلم، فقال: \"إن فاطمة مني، وإني أتخوف أن تفتن في دينها، ثمّ ذكر صهرًا له من بني عبد شمس وأثنى عليه في مصاهرته إياه فأحسن. قال: حدثني فصدقني ووعدني (^٤) فوفى لي وإني لست أحرم حلالًا ولا أحل حَرامًا، ولكن والله لا تجتمع ابنة رسول الله ﷺ وابنة عدو الله في مكان واحدٍ أبدًا\" (^٥).\n_________\n(^١) عبد الله بن محمّد اليمامي، المعروف بابن الرومي. وثقه الذهبي. وقال الحافظ: صدوق. الكاشف ٢/ ١١٥، التقريب ٣٦٢٨.\n(^٢) الحديث في سننه، في النِّكاح، باب ما يكره أن يجمع بينهن من النِّساء - ح ٢٠٦٩ - .\n(^٣) هكذا في الأصل، ولعلّه: (قالا)؛ وذلك لاتصال الإسنادين في هذا الموضع.\n(^٤) هو أبو العاص بن الربيع.\n(^٥) رواه مسلم في صحيحه، عن أحمد بن حنبل، به. مثله. وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في فرض الخمس، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه … - ح ٣١١٠ - عن سعيد بن محمّد الجرمي، عن يعقوب بن إبراهيم به، نحوه.","vol":"11","page":362},{"text":"٤٦٧٥ - أخبرنا محمّد بن يحيى، عن عبد الرزّاق، قال: أخبرنا معمر، عن الزهري، عن عروة، عن عائشة قالت: \"لم يتزوج رسول الله ﷺ على خديجة حتّى ماتت\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في فضائل الصّحابة، باب فضائل خديجة أم المؤمنين =\n⦗٣٦٤⦘ = ﵂-٤/ ١٨٨٩، ح ٧٧ - عن عبد بن حميد، عن عبد الرزّاق به، مثله.","vol":"11","page":363},{"text":"<span data-type='title' id=toc-738>باب حظر إنكاح الأيم حتّى تستأمر، وإنكاح البكر حتّى تأذن، وأن إذنها السكوت.</span>","vol":"11","page":364},{"text":"٤٦٧٦ - حدّثنا أبو داود الحراني، قال: حدّثنا أبو علي الحنفي (^١)،\nح وحدثنا عمار بن رجاء، قال: حدّثنا أبو داود (^٢)،\nح وحدثنا الصغاني، قال: حدّثنا عبد الوهّاب بن عطاء (^٣)، قال: حدّثنا هشام الدستوائي، عن يحيى بن أبي كتير، قال: حدثني أبو سلمة، قال: حدّثنا أبو هريرة أنَّ رسول الله ﷺ قال: \"لا تنكح الأيم (^٤) حتى تُستأمر، ولا تنكح البكر حتّى تستأذن، قيل: يا رسول الله، وما إذنها؟ قال: أن تسكت\" (^٥).\n_________\n(^١) عبيد الله بن عبد المجيد.\n(^٢) هو سليمان بن داود الطيالسي.\n(^٣) هو الخفاف.\n(^٤) الأيم: الأيم في الأصل الّتي لا زوج لها، بكرا كانت أو ثيبًا، ويريد في الحديث الثيب خاصّة. النهاية ١/ ٨٥. وسيذكر المصنِّف كلام ابن المبرد في ح ٤٦٨٣.\n(^٥) رواه مسلم في صحيحه، في النِّكاح باب استئذان الثيب في النِّكاح بالنطق، والبكر بالسكوت (٢/ ١٠٣٦) ح ٦٤ - من طريق خالد بن الحارث، عن هشام، به. مثله.\nورواه من طريق الحجاج بن أبي عثمان، والأوزاعي، وشيبان، ومعمر، ومعاوية كلهم عن يحيى بن أبي كثير. وقال: بمثل معنى حديث هشام وإسناده. واتفق لفظ حديث هشام وشيبان ومعاوية بن سلام في هذا الحديث. =\n⦗٣٦٥⦘ = والبخاري في صحيحه، في النِّكاح، باب لا يُنكح الأبُ وغيره البكر والثيب إِلَّا برضاهما - ح ٥١٣٦ - عن معاذ بن فضالة، عن هشام، به. مثله. وفي الحيل، باب في النِّكاح - ح ٦٩٦٨ - عن مسلم عنه، به.\nوقد ذكر \"هشام \"مهملًا عند مسلم، ومُيز عند أبي عوانة بذكر نسبته \"الدستوائي\".","vol":"11","page":364},{"text":"٤٦٧٧ - حدّثنا أبو عمران التستري موسى بن زكريا بالبصرة، قال: حدّثنا مؤمل بن هشام (^١)، قال: حدّثنا إسماعيل بن إبراهيم، عن الحجاج بن أبي عثمان، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة قال: قال النَّبي ﷺ: \"لا تنكح الثيب حتّى تستأمر، ولا تنكح البكر حتّى تستأذن. قيل: يا رسول الله، كيف إذنها؟ قال: أن تسكت\" (^٢).\n_________\n(^١) اليشكري، البصري، ثقة. التقريب ٧٠٨٢.\n(^٢) رواه مسلم في صحيحه، عن زهير بن حرب، حدّثنا إسماعيل بن إبراهيم، به. ولم يذكر لفظه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":365},{"text":"٤٦٧٨ - حدّثنا إسحاق بن عبد الرزّاق الصنعاني (^١)، عن عبد الرزّاق (^٢)، عن معمر، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرّحمن، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"تستأمر الثيب،\n⦗٣٦٦⦘ وتستأذن البكر، قالوا: وما إذنها يا رسول الله، قال: أن تسكت\" (^٣).\n_________\n(^١) كُتب فوقه: كذا في الأصل. ولم أقف على راو بهذا الاسم، ولعلّه خطأ من النساخ، ويظهر أن إسحاق بن عباد الدبري الصنعاني، وإسحاق شيخ أبي عوانة في روايات كثيرة، وكذلك هو تلميذ عبد الرزّاق. والله أعلم.\n(^٢) رواه في المصنِّف، في النِّكاح، باب استئمار النِّساء في إبضاعهن (٦/ ١٤٣) ح ١٠٢٨٦.\n(^٣) رواه مسلم في صحيحه، عن عمرو الناقد ومحمد بن رافع قالا: حدّثنا عبد الرزّاق، به.\nولم يذكر لفظه. وتقدم تخريجه في ح ٤٦٧٦.","vol":"11","page":365},{"text":"٤٦٧٩ - حدّثنا أبو عمرو أحمد بن محمّد بن عثمان الثقفي، قال: حدّثنا الوليد بن مسلم (^١)، قال: حدّثنا أبو عمرو.\nح وأخبرني العباس بن الوليد العُذري، قال: حدّثنا محمّد بن شعيب (^٢)، قال: حدثني الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"لا تنكح الثيب حتّى تستأمر، ولا تنكح البكر حتّى تستأذن، وإذنها الصموت\" (^٣).\n_________\n(^١) القرشي مولاهم الدمشقي.\n(^٢) محمّد بن شعيب بن شابور الأموي ما مولاهم.\n(^٣) رواه مسلم في صحيحه، من طريق عيسى بن يونس، عن الأوزاعي، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٦٧٦.","vol":"11","page":366},{"text":"٤٦٨٠ - حدّثنا الربيع بن سليمان، قال: حدّثنا بشر بن بكر (^١)، قال: حدّثنا الأوزاعي مثله: \"قال: كيف إذنها يا رسول الله؟ قال: الصُموت\" (^٢).\n_________\n(^١) التنيسي، أبو عبد الله البجلي.\n(^٢) رواه مسلم في صحيحه، من طريق عيسى، عن الأوزاعي، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٦٧٦.","vol":"11","page":366},{"text":"٤٦٨١ - حدّثنا محمّد بن أبي تمام العسقلاني (^١)، قال: حدّثنا آدم بن\n⦗٣٦٧⦘ أبي إياس،\nح وحدثنا أبو أمية، قال: حدّثنا عبيد الله بن موسى (^٢)، قالا: حدّثنا شيبان (^٣)، عن يحيى، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تُنكح الأيم حتّى تستأمر، ولا البكر حتّى تستأذن، قال: كيف إذنها؟ قال: أن تسكت\" (^٤).\n_________\n(^١) محمّد بن عبد الوهّاب بن أبي تمام العسقلاني. لم أقف على ترجمته، وقد ذكر في ترجمة =\n⦗٣٦٧⦘ = شيخه في تهذيب الكمال.\n(^٢) هو ابن باذام العبسي الكوفي.\n(^٣) ابن عبد الرّحمن النحوي.\n(^٤) رواه مسلم في صحيحه، من طريق حسين بن محمّد، حدّثنا شيبان به، ولم يذكر لفظه.\nوتقدم تخريجه في ح ٤٦٧٦.\nوالبخاري في صحيحه، في الحيل، باب في النِّكاح - ح ٦٩٧٠ - عن أبي نعيم، عن شيبان به، مثله.","vol":"11","page":366},{"text":"٤٦٨٢ - حدّثنا محمّد بن عبد الملك الدقيقي، وعباس الدوري، قالا: حدّثنا هارون بن إسماعيل (^١)، قال: أخبرنا علي بن المبارك، قال: حدّثنا يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة أنَّ النَّبي ﷺ قال: \"لا تنكح الثيب حتّى تستأمر ولا البكر حتّى تستأذن، قالوا: يا رسول الله، كيف إذنها؟ قال: أن تسكت\" (^٢).\n_________\n(^١) هو الخزاز البصري.\n(^٢) رواه مسلم في صحيحه، من طرق عن يحيى بن أبي كثير، به. نحوه. وسبق تخريجه في ح ٤٦٧٦. =\n⦗٣٦٨⦘ = ح ٤٦٧٦.","vol":"11","page":367},{"text":"٤٦٨٣ - حدّثنا أحمد بن أبي عمران المعدل (^١)، قال: حدّثنا سورة بن الحكم (^٢)، بإسناده مثله (^٣).\nاتفق لفظ هشام وشيبان، ومعاوية في هذا الحديث.\nسمعت أبا العباس المبَرد (^٤) يقول: الأيم الّتي لا زوج لها نكحت أو لم تنكح.\nقال الشاعر:\nفإن تنكحي أنكح وإن تتأيمّي … مدى الدهر ما لم تنكحي أتأيم (^٥).\n_________\n(^١) أحمد بن موسى بن أبي عمران، أبو العباس البغدادي الخياط القنطري، ت ٢٨٢ هـ.\nوثقه الدارقطني. تاريخ بغداد ٥/ ١٤٢.\n(^٢) سورة بن الحكم، صاحب الرأي. كوفي سكن بغداد. سكت عنه ابن أبي حاتم في الجرح والتعديل، وكذا الخطيب في تاريخه. الجرح والتعديل ٢/ ٣٢٧، تاريخ بغداد ٩/ ٢٢٧.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٦٧٦.\nوهذا الطريق من زوائد أبي عوانة على مسلم.\n(^٤) هو أبو العباس، محمّد بن يزيد بن عبد الأكبر بن عمرو بن حسان، البصري، ت ٢٨٥ هـ. وثقه الخطيب، وابن كثير. تاريخ بغداد ٣/ ٣٧٣، البداية والنهاية ١١/ ٧٩.\n(^٥) غير واضح في الأصل، والمثبت من المصادر.","vol":"11","page":368},{"text":"٤٦٨٤ - حدّثنا يوسف بن مسلّم والصغاني وأبو حميد (^١) وابن أبي\n⦗٣٦٩⦘ الحارث (^٢)، قالوا: حدّثنا حجاج بن محمّد، عن ابن جريج، قال: سمعت ابن أبي مليكة يقول: قال ذكوان مولى عائشة: سمعت عائشة تقول: \"سألت رسول الله ﷺ عن الجارية ينكحها أهلها: أتستأمر أم لا؟ فقال لها رسول الله ﷺ: نعم، تستأمر. قالت عائشة: فقلت له: فإنّما هي تستحيي فلتسكت (^٣)، فقال رسول الله ﷺ: ذاك إذنها إذا سكتَت\" (^٤).\n_________\n(^١) المصيصي مولى بني هاشم.\n(^٢) هو أحمد بن محمّد بن أبي الحارث البغدادي.\n(^٣) هكذا في الأصل، ولعلّ الصواب: \"فتسكت\".\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب استئذان الثيب في النِّكاح بالنطق، والبكر بالسكوت (٢/ ١٠٣٧) ح ٦٥ - من طريق عبد الله بن إدريس، وعبد الرزّاق، كلاهما عن ابن جريج به. بألفاظ متقاربة.","vol":"11","page":368},{"text":"٤٦٨٥ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب.\nح وحدثنا ابن الجنيد (^١) وأبو أمية، قالا: حدّثنا أبو عاصم (^٢)، عن ابن جريج، بإسناده، مثله (^٣)،\nح وحدثنا أبو العباس الغزي (^٤)، قال: حدّثنا الفريابي (^٥)، حدّثنا\n⦗٣٧٠⦘ سفيان (^٦)، عن ابن جريج، عن ابن أبي مليكة، عن أبي عمرو -وهو ذكوان- عن عائشة عن النبي ﷺ، بمثله (^٧).\n_________\n(^١) هو محمّد بن أحمد بن الجنيد.\n(^٢) هو الضحاك بن مخلد.\n(^٣) رواه مسلم في صحيحه، من غير هذا الطريق، وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، في الحيل، باب في النِّكاح - ح ٦٩٧١ - عن أبي عاصم به.\n(^٤) هو عبد الله بن محمّد بن عمرو.\n(^٥) محمد بن يوسف.\n(^٦) هو الثّوريّ، بين ذلك الحافظ في فتح الباري ١٢/ ٣١٩.\n(^٧) رواه مسلم في صحيحه، من طريق عبد الله بن إدريس، وعبد الرزاق كلاهما عن ابن جريج، وتقدم تخريجه في الحديث السابق (أي ح ٤٦٨٤).\nوالبخاري في صحيحه، في الإكراه، باب لا يجوز نكاح المكره - ح ٦٩٤٦ - عن محمّد بن يوسف -وهو الفريابي-، به. نحوه.","vol":"11","page":369},{"text":"٤٦٨٦ - حدّثنا الصغاني، قال: حدّثنا أبو صالح (^١)، قال: حدّثنا اللَّيث بن سعد، عن ابن أبي مليكة، عن أبي عمرو مولى عائشة، أن عائشة قالت للنبي ﷺ: \"إنَّ البكر تستحيي، فقال: رضاها صمتها\" (^٢).\n_________\n(^١) هو عبد الله بن صالح -كاتب اللَّيث-.\n(^٢) رواه مسلم في صحيحه، من طريق ابن جريج عن ابن أبي مليكة، به. نحوه. وتقدم تخريجه في ٤٦٨٤.\nوالبخاري في صحيحه في النِّكاح، باب لا يُنكح الأب وغيره البكر والثيب إِلَّا برضاهما - ح ٥١٣٧ - عن عمرو بن الربيع بن طارق، عن اللَّيث، به. مثله.\nملحوظة: هنا سماع طويل، كُتب في الحاشية لكنه غير واضح.","vol":"11","page":370},{"text":"<span data-type='title' id=toc-739>باب ذكر الخبر الدال على أن الثيب إذا رغبت في رجل لم يكن لوليّها أنْ يمتنع من تزويجها منه، وإن كرهه وليها ورغب فيمن هو خير لها منه، وعلى أنه ليس للأب أن يزوج البكر المدركة حتّى تأذن له بسكوتها، وعلى إبطال نكاح المرأة الّتي تزوِّج نفسها ثيبًا كانت أو بكرًا.</span>","vol":"11","page":371},{"text":"٤٦٨٧ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، قال: حدثني مالك بن أنس أن عبد الله بن الفضل حدثه، عن نافع بن جبير، عن ابن عبّاس أنَّ رسول الله ﷺ قال: \"الأيم أحق بنفسها من وليها. والبكر تستأذن في نفسها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النِّكاح، باب استئذان الثيب في النِّكاح، والبكر بالسكوت -٢/ ١٠٣٧، ح ٦٦ - عن سعيد بن منصور، وقتيبة بن سعيد، ويحيى بن يحيى كلهم عن مالك، به. مثله. وزاد: \"وإذنها صُماتها. قال: نعم\".","vol":"11","page":371},{"text":"٤٦٨٨ - حدّثنا إبراهيم بن مرزوق (^١)، قال: حدّثنا عثمان بن عمر (^٢).\nح وحدثنا محمّد بن حَيُّويَه، قال: أخبرنا مطرف ويحيى بن يحيى والقعنبي كلهم عن مالك، عن عبد الله بن الفضل، بإسناده مثله (^٣).\n_________\n(^١) الأموي، البصري.\n(^٢) عثمان بن عمر بن فارس العبدي.\n(^٣) رواه مسلم في صحيحه، عن يحيى بن يحيى، به. وسبق تخريجه في ح ٤٦٨٧، وطريق مطرف والقعنبي، والشّافعيّ كلهم عن مالك من زوائد أبي عوانة على مسلم.","vol":"11","page":371},{"text":"٤٦٨٩ - حدّثنا الربيع، قال: أخبرنا الشّافعيّ (^١)، قال: أخبرنا مالك (^٢)، مثله. \"والبكر تستأمر\" (^٣).\n_________\n(^١) الأم للشافعي، باب النِّكاح بولي ٧/ ٢٢٢.\n(^٢) رواه في الموطَّأ، في النِّكاح، باب استئذان البكر والأيم في أنفسها ص ٣٢٥، (ح ٤). وزاد: (وإذانها صُماتها).\n(^٣) رواه مسلم في صحيحه، عن يحيى بن يحيى، به. وسبق تخريجه في ح ٤٦٨٧، وطريق مطرف والقعنبي، والشّافعيّ كلهم عن مالك من زوائد أبي عوانة على مسلم.","vol":"11","page":372},{"text":"٤٦٩٠ - أخبرني أبو سلمة الفقيه (^١)، قال: حدّثنا عبد الملك بن عبد الرّحمن الذَمارى، عن سفيان الثّوريّ، عن مالك بن أنس، عن عبد الله بن الفضل، عن نافع بن جبير بن مطعم، عن ابن عبّاس أنَّ رسول الله ﷺ قال: \"الأيم أحق بنفسها دون وليها، والبكر تستأذن وإذنها صماتها\" (^٢).\n_________\n(^١) سماه في - ح ٤٧١٢ - المسلم بن محمّد بن المسلم بن عفان أبو سلمة الفقيه الهمداني.\n(^٢) رواه مسلم في صحيحه، وسبق تخريجه في ح ٤٦٨٧.\nوطريق الثّوريّ عن مالك من زوائد أبي عوانة عن مالك.","vol":"11","page":372},{"text":"٤٦٩١ - حدّثنا محمّد بن إسماعيل الصائغ بمكة، قال: حدّثنا مسلم (^١)، قال: حدّثنا شعبة، عن مالك بن أنس، عن عبد الله بن الفضل، عن نافع بن جبير، عن ابن عبّاس قال: قال النَّبي ﷺ: \"الثيب أحق بنفسها من وليها، والبكر رضاها سكوتها\" (^٢).\n_________\n(^١) هو مسلم بن إبراهيم الأزدي الفراهيدي.\n(^٢) رواه مسلم في صحيحه، عن سعيد بن منصور، وقتيبة بن سعيد، ويحيى كلهم عن مالك، به. نحوه. وتقدم تخريجه في ح ٤٦٨٧. =\n⦗٣٧٣⦘ = وطريق شعبة عن مالك من زوائد أبي عوانة على مسلم.","vol":"11","page":372},{"text":"٤٦٩٢ - حدّثنا أحمد بن يحيى السابري (^١)، قال: حدّثنا (^٢) […] [¬*] بن جعفر، عن عمران بن [بكير] [¬**] الضبي (^٣)، قال: حدثني شعبة بن الحجاج، عن مالك بن أنس، عن رجل (^٤)، عن نافع بن جبير بن مطعم، عن ابن عبّاس أنَّ النبي ﷺ قال: \"الثيب أولى بنفسها من وليها. والبكر تستأذن في نفسها. وإقرارها صماتها\" (^٥).\n_________\n(^١) أحمد بن يحيى الجُرْجاني بَيّاع السَّابَريّ، بفتح السين المهملة وسكون الألف وفتح الباء الموحدة وفي آخرها الراء.\n(^٢) لم أستطع قراءة الاسم، وكتب في الحاشية: عبيد. [¬*]\n(^٣) لم أقف عليه، وليس مذكورًا ضمن تلاميذ شعبة.\n(^٤) الروايات كلها تدور عن مالك عن عبد الله بن الفضل، عن نافع. ويظهر أنه عبد الله.\nوالله أعلم. وانظر ح ٤٦٩٢، ٤٦٩١، ٤٦٩٠.\n(^٥) رواه مسلم في صحيحه، عن يحيى بن يحيى، وسعيد بن منصور، وقتيبة بن سعيد، كلهم عن مالك، به. نحوه. وتقدم تخريجه في ح ٤٦٨٧.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة، والصواب: (بكير) كما في النسخة الخطية بكوبريللو (٣/ ق ٦٠/ أ)، وظن محقق المسند أن (عبيد) التي في الحاشية لهذا الموضع، والصواب أنها للموضع الثاني في الهامش التالي، وهي على الصواب في طبعة دار المعرفة (٤٢٥٤)، والحديث في إتحاف المهرة (٩٠٣١)، وقد فات الحافظ عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.\n[¬**] قال أحمد بسيوني: كذا في المطبوعة، والصواب: (عبيد) كما جاء في حاشية النسخة الخطية بكوبريللو (٣/ ق ٦٠/ أ)، وظن محقق المسند أن هذا التصحيح للموضع السابق، وهي على الصواب في طبعة دار المعرفة (٤٢٥٤)، وسيأتي هذا الإسناد على الصواب في الموضع التالي: (١٢٤٦٣).","vol":"11","page":373},{"text":"٤٦٩٣ - حدثني فضلك الرازي (^١)، قال: حدّثنا قتيبة بن سعيد.\nوحدثنا أبو داود السجزي (^٢)، قال: حدّثنا أحمد بن حنبل (^٣)، قالا: حدّثنا سفيان بن عيينة، عن زياد بن سعد، عن عبد الله بن الفضل سمع\n⦗٣٧٤⦘ نافع بن جبير يحدث عن ابن عبّاس أنَّ النبي ﷺ قال: \"الثيب أحق بنفسها من وليها، والبكر تستأمر، وإذنها سكوتها\" (^٤).\n_________\n(^١) تقدّم، وهو الفضل بن عبّاس.\n(^٢) رواه في سننه، في النِّكاح باب في الثيب - ح ٢٠٩٩ - .\n(^٣) رواه في مسنده ٢/ ٢١٩.\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب استئذان الثيب في النِّكاح -٢/ ١٠٣٧، ح ٦٧ - عن قتيبة بن سعيد، به. مثله.\nوقد ذكر \"سفيان\" مهملا عند مسلم، ومُيز عند أبي عوانة بذكر اسم أبيه. وهو من فوائد الاستخراج.","vol":"11","page":373},{"text":"٤٦٩٤ - حدّثنا ابن أبي مسرة (^١)، قال: حدّثنا الحميدي (^٢)، قال: حدّثنا سفيان، قال: حدّثنا زياد بن سعد، عن عبد الله بن الفضل، بمثله: \"تستأمر في نفسها، وصمتها إقرارها\" (^٣).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث أبو يحيى.\n(^٢) رواه في المسند (١/ ٢٣٩) ح ٥١٧.\n(^٣) رواه مسلم في صحيحه، عن قتيبة بن سعيد، عن سفيان، به. نحوه. وتقدم تخريجه في ٤٦٩٣.","vol":"11","page":374},{"text":"٤٦٩٥ - حدّثنا محمّد بن مهل (^١) وإبراهيم بن برة الصنعانيين (^٢)، قالا: حدّثنا عبد الرزّاق (^٣)،\nح وحدثنا الدبري، عن عبد الرزاق، عن معمر، عن صالح بن كيسان، عن نافع بن جبير، عن ابن عبّاس أنَّ رسول الله ﷺ قال: \"ليس\n⦗٣٧٥⦘ للولي مع الثيب أمر، واليتيمة تستأمر، فصمتها إقرارها\" (^٤).\nكذا قال معمر.\n_________\n(^١) محمّد بن عبد الله بن مهل.\n(^٢) هكذا في الأصل، ولعلّ الصواب: (الصنعانيان).\n(^٣) رواه في المصنِّف في النِّكاح، باب استئمار النِّساء في أبضاعهن (٦/ ١٤٥) ح ١٠٢٩٩ - مثله.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٣٧، ح ٦٨ - عن ابن أبي عمر، حدّثنا سفيان، عن زياد بن سعد، عن عبد الله بن الفضل سمع نافع، به.\nنحوه. ليس فيه \"اليتيمة\" وإنّما \"البكر\".","vol":"11","page":374},{"text":"٤٦٩٦ - حدّثنا أحمد بن محمّد بن أبي رجاء، قال: حدّثنا وكيع،\nح وحدثنا يزيد بن سنان، قال: حدّثنا أبو علي الحنفي (^١)، قالا: حدّثنا عبيد الله بن عبد الرّحمن بن موهب (^٢)، قال: أخبرني نافع بن جبير بن مطعم، عن ابن عبّاس قال: قال النبي ﷺ: \"الأيم أولى بنفسها من وليها، والبكر تستأمر في نفسها، وصمتها إقرارها\" (^٣).\n_________\n(^١) عبيد الله بن عبد المجيد.\n(^٢) - بغ د س ق - عبيد الله بن عبد الرّحمن بن موهب التيمي.\nقال أبو حاتم: صالح الحديث. وقال ابن معين: ليس به بأس. في رواية الدقاق. وفي التاريخ قال: ضعيف. وقال ابن عدي: هو حسن الحديث، يكتب حديثه. وذكره ابن حبّان في الثقات. وقال ابن شاهين: ليس به بأس. وقال الذهبي: صالح الحديث.\nوقال الحافظ: ليس بالقوي. التاريخ س ٧٤٣ - ٢/ ٣٨٣، كلام يحيى برواية الدقاق رقم ٩٢، الجرح والتعديل ٥/ ٣٢٣، الكامل ٤/ ١٦٣٥، الثقات ٧/ ١٤٧، تاريخ أسماء الثقات رقم ٩٠٤، المغني في الضعفاء ٢/ ٤١٦، التقريب ٤٣٤٣.\nقلت: روايته عند أبي عوانة في صحيحه في المتابعات، وقد تابعه صالح بن كيسان كما في الحديث السابق، وعبد الله بن الفضل كما في ح ٤٦٩٣، ٤٦٩٤.\n(^٣) رواه مسلم في صحيحه، من طريق عبد الله بن الفضل عن نافع، به. نحوه. وفيه: =\n⦗٣٧٦⦘ = \"الثيب أحق … والبكر يستأذنها أبوها … \" وتقدم تخريجه في الحديث السابق.","vol":"11","page":375},{"text":"٤٦٩٧ - ز حدّثنا الصغاني، وأبو أمية، قالا: حدّثنا عبيد الله بن موسى، وأبو عاصم، عن ابن جريج، عن سليمان بن موسى (^١)، عن الزّهريّ، عن عروة، عن عائشة أنَّ النبي ﷺ قال: \"لا تنكح المرأة إِلَّا بإذن وليها. فإن نكحت فهو باطل، فهو باطل، فهو باطل، فإن دخل بها فلها المهر بما أصاب منها، فإن تشاجروا فالسلطان ولي من لا ولي له\" (^٢).\n_________\n(^١) الأموي، الأشدق.\n(^٢) إسناده لا ينزل عن مرتبة الحسن. وهذا الحديث من زوائد أبي عوانة على مسلم.\nوسبق طرقه عن ابن جريج، انظر ح ٤٤٧٣، ٤٤٧٤، ٤٤٧٥.\nوالحديث صححه بعض المحدثين وحسنه آخرون، وردوا على من ضعفه منهم:\n١ - الإمام أحمد بن حنبل، قال: حديث الحاجم والمحجوم، ولا نكاح إِلَّا بولي.\nأحاديث يشد بعضها بعضًا، وأنا أذهب إليها. انظر الميزان ٢/ ٢٢٥.\n٢ - والإمام الشّافعيّ، قال: ونحن نقول فيه بأحاديث من أحاديث النَّاس أثبت من حديثه وأبين. ثمّ رواه عن مسلم بن خالد وعبد المجيد، عن ابن جريج، به، مثله.\nمختصرًا. الأم ٧/ ٢٢٢.\n٣ - ويحيى بن معين، عندما سئل عن هذا الحديث أجاب: ليس يصح في هذا شيء إِلَّا حديث سليمان بن موسى. التاريخ س ١٠٨٩، ٢/ ٢٣٦.\n٤ - ومحمد بن عيسى التّرمذيّ، قال: هذا حديث حسن. الجامع ٣/ ٣٩٩.\n٥ - وابن خزيمة، قال الحافظ: وصححه … ابن خزيمة. الفتح ٩/ ١٩١. وانظر صحيح ابن حبّان ٦/ ١٥١. =\n⦗٣٧٧⦘ = ٦ - وأبو عوانة، حيث وضعه في صحيحه. قال الحافظ: وصححه أبو عوانة. الفتح ٩/ ١٩١.\n٧ - وابن حبّان، حيث ذكره في صحيحه، وقال: هذا خبر أوهم من لم يحكم صناعة الحديث أنه منقطع أو لا أصل له، بحكاية حكاها ابن علية عن ابن جريج -ورد عليها بقوله: - وذلك أن خبر الفاضل المتقن الضابط من أهل العلم قد يحدث بالحديث ثمّ ينساه، وإذا سئل عنه لم يعرفه، فليس بنسيانه الشيء الّذي حدث به بدال على بطلان أصل الخبر. اهـ. مختصر. الإحسان بترتيب صحيح ابن حبّان، كتاب النِّكاح، باب الولي ٦/ ١٥١.\n٨ - وابن عدي، وقال: وهذا حديث جليل في هذا الباب … وعلى هذا الاعتماد في إبطال نكاح بغير الولي. الكامل ٣/ ١١١٥.\n٩ - وصححه ابن حزم، ورد على من ضعفه في المحلى في كتاب النِّكاح ١١/ ٢٤ - ٢٧.\n١٠ - والحاكم، وقد رواه في المستدرك، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. وقال أيضًا بعد روايته لبعض طرقه: فقد صح وثبت بروايات الأئمة الأثبات سماع الرواة بعضهم من بعض فلا تعلل هذه الروايات بحديث ابن علية. اهـ. مختصرًا. وأجاب بنحو جواب ابن حبّان. المستدرك ٢/ ١٦٨. ووافقه الذهبي في التلخيص.\n١١ - وابن الجوزي في التحقيق، وقال: هذا الحديث صحيح. ورجاله رجال الصّحيح. التحقيق في أحاديث الخلاف ٢/ ٢٥٥، (١٦٥٤)، ورواه من طريق إسماعيل، عن ابن جريج، به. ورد على من علله بنسيان الزّهريُّ ح (١٦٥٨).\n١٢ - والحافظ ابن حجر حيث نقل تصحيح بعض المحدثين له ولم يخالفهم، ثمّ قال: ولكنه لما لم يكن على شرطه -أي البخاريّ- استنبطه من قصة الواهبة. فتح الباري ٩/ ١٩١. =\n⦗٣٧٨⦘ = ١٣ - والألباني، قال بعد ذكره لكلام الحافظ في سليمان بن موسى: وعلى هذا فالحديث حسن الإسناد، وأمّا الصِّحَّة فهي بعيدة عنه … نعم لم يتفرد به سليمان بن موسى بل تابعه عليه جماعة فهو بهذا الاعتبار صحيح. إرواء الغليل ٦/ ٢٤٦.","vol":"11","page":376},{"text":"<span data-type='title' id=toc-740>باب الإباحة للأب أن يزوج الصغيرة ولا يستأذنها، والإباحة لزوجها أن يدخل بها قبل البلوغ، والدليل على أن السنة في البناء بها نهارًا.</span>","vol":"11","page":379},{"text":"٤٦٩٨ - حدّثنا الربيع بن سليمان (^١)، قال: حدّثنا الشّافعيّ (^٢)، قال: حدّثنا سفيان بن عيينة، عن هشام بن عروة، عن أبيه، عن عائشة.\nوحدثنا أبو أمية (^٣)، قال: حدّثنا إسماعيل بن الخليل (^٤)، قال: حدّثنا علي بن مسهر، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"تزوجني رسول الله ﷺ وأنا بنت ست سنين، فقدمنا المدينة فنزلنا في بني الحارث بن الخزرج، قالت: فوعكت (^٥) فتمزق شعري، فأوفى شعري جُمْيمةً (^٦) فأتتني أمي أم رُومان -وإني لفي أرجوحةٍ، ومعي صواحبات لي- فصرخت بي فأتيتها. وما أدري ما تُريد بي، فأخذت بيدي حتّى أوقفتني على باب الدَّار وإني لأبهج حتّى سكن بعض نفسي ثمّ أخذت شيئًا من ماء فمسحت به وجهي ورأسي، ثمّ أدخلتني الدَّار فإذا نسوة\n⦗٣٨٠⦘ من الأنصار في بيت، فقلن: على الخير والبركة، وعلى خير طائر، فأسلمتني إليهن، فأصلحن من شأني، فلم يَرُعني (^٧) إِلَّا رسول الله ﷺ ضحى، فأسلمتني إليه وأنا يومئذ بنت تسع سنين\" (^٨).\nلفظ أبي أمية، وحديث الشّافعيّ مختصر.\n_________\n(^١) المرادي.\n(^٢) رواه في الأم، في النِّكاح، ما جاء في نكاح الآباء (١٧١٥) مختصرًا بدون القصة.\n(^٣) محمّد بن إبراهيم الطرسوسي.\n(^٤) الخزاز، بمعجمات، أبو عبد الله الكوفي.\n(^٥) فوعكت: من الوَعْك، وهو الحُمَّى. وقيل ألَمُها. النهاية ٥/ ٢٠٧.\n(^٦) جُمَيْمة، والجُميمة تصغير الجُمة. وهو ما سقط من شعر الرّأس على المنكبين. النهاية ١/ ٣٠٠.\n(^٧) يرعني: أي لم أشعر، كأنه فاجأها بغتة من غير موعد ولا معرفة. النهاية ٢/ ٢٧٨.\n(^٨) رواه مسلم في صحيحه، في النِّكاح، باب تزويج الأب البكر الصغيرة -٢/ ١٠٣٨، ح ٦٩ - من طريق أبي أسامة، عن هشام، به، بألفاظ متقاربة. وفيه: \"وبنى بي وأنا بنت تسع سنين\" بدل \"فأسلمتني إليه وأنا يومئذ بنت … \".\nفوائد الاستخراج:\n١ - بيان أن أم رومان أمها.\n٢ - زيادة: \"فنزلنا في بني الحارث بن الخزرج\" وقولها: \"فتمزق شعري\". وقولها: \"ثمّ أخذت شيئًا من ماء فمسحتْ به وجهي ورأسي\".","vol":"11","page":379},{"text":"٤٦٩٩ - حدّثنا علي بن حرب (^١)، وعباس الدوري، وعمار بن رجاء، قالوا: حدّثنا جعفر بن عون (^٢)، قال: أخبرنا هشام بن عروة، عن أبيه عن عائشة قالت: \"كنت ألعب بالبنات فكن صواحبي يأتيتني. فكأنَّ النّبيّ ﷺ يُسَرِّبهن (^٣) إليّ\" (^٤).\n_________\n(^١) الطائي.\n(^٢) جعفر بن عون بن جعفر بن عمرو، المخرومي.\n(^٣) يسربهن إلي: أي يبعثهن ويُرسلهُن إلي. النهاية ٢/ ٣٥٦.\n(^٤) رواه مسلم في صحيحه، في فضائل الصّحابة، باب في فضل عائشة ﵂ =\n⦗٣٨١⦘ = ٤/ ١٨٩٠، ح ٨١ - من طريق عبد العزيز بن محمّد وأبي أسامة، وجرير ومحمد بن بشر، كلهم: عن هشام، به. وذكر لفظ عبد العزيز بنحوه، وزاد: \"فكن ينقمعن من رسول الله ﷺ \".\nوطريق جعفر عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":380},{"text":"٤٧٠٠ - حدّثنا أحمد بن عبد الحميد الحارثي، قال: حدّثنا أبو أسامة، عن هشام بن عروة، بإسناده \"كنت ألعَب بالبنات فيجيء صواحبي فكن ينقمعن (^١) من رسول الله ﷺ إذا دخل. وكان رسول الله ﷺ يُسَرِّبُهُن يلعبن معي\" (^٢).\n_________\n(^١) ينقمعن: أي يتغيبن ودخلن في بيت، أو من وراء ستر. النهاية ٤/ ١٠٩، وذلك حياء وهيبة منه ﷺ.\n(^٢) رواه مسلم في صحيحه، عن أبي غريب عن أبي أسامة، به. ولم يذكر لفظه. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة لفظ: \"إذا دخل\" ولفظ: \"يلعبن معي\".","vol":"11","page":381},{"text":"٤٧٠١ - حدّثنا يونس بن عبد الأعلى ومحمد بن عبد الحكم، قالا: حدّثنا أنس بن عياض (^١)، بإسناده، مثله (^٢).\n_________\n(^١) أنس بن عياض بن ضمرة، المدني.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٦٩٩.\nوهذا الطريق -أي طريق أنس بن عياض عن هشام-، من زوائد أبي عوانة على مسلم.","vol":"11","page":381},{"text":"٤٧٠٢ - حدّثنا الحسين بن بهان، قال: حدّثنا سهل بن عثمان (^١)،\n⦗٣٨٢⦘ قال: حدّثنا يحيى بن زكريا بن أبي زائدة (^٢)، قال: حدّثنا هشام بن عروة.\nبإسناده (^٣)، نحو حديث علي بن مسهر (^٤).\n_________\n(^١) ابن فارسي الكندي العسكري.\n(^٢) الهمداني، بسكون الميم، الكوفي.\n(^٣) رواه مسلم في صحيحه، من طرق عن هشام، وتقدم تخريجه في ح ٤٦٩٩.\n(^٤) حديث علي بن مسهر عن هشام. تقدّم في ح ٤٦٩٨.\nوطريق يحيى بن زكريا عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":381},{"text":"٤٧٠٣ - حدّثنا ابن أبي الحنين، قال: حدّثنا شهاب بن عباد (^١)، قال: حدّثنا حماد بن زيد، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \" تزوجني رسول الله ﷺ وأنا ابنة سبع سنين، وبنى بي وأنا بنت تسع سنين، وجاء إليّ نسوة من الأنصار فأخذنني وأنا ألعب على الأرجوحة، قالت: وكانت الحمى أصابتني فسقط شعري، وكانت لي وَفرة فطيبنني وغسلنني وأُهديت إليه ولي وفرة، وكنت أَلعب بالبنات ومعي الجوارِ، فإذا دخل خرجن وإذا خرج سَرَّبهُن إلي\" (^٢).\n_________\n(^١) - خ م ت ق- شهاب بن عباد، أبو عمر الكوفي، ثقة. التقريب ٢٨٤٢.\n(^٢) رواه مسلم في صحيحه، من طريق أبي أسامة، عن هشام، به. نحوه. مفرقا في موضعين، ففي الموضع الأوّل رواه إلى قوله: \" … وأهديت إليه\". وتقدم تخريجه في ح ٤٦٩٨، وفي الموضع الثّاني روى باقي الحديث، وتقدم تخريجه في ح ٤٦١٩.\nوحديث حماد عن هشام، رواه أبو داود وفي سننه مفرقًا في موضعين.\nالأوّل في النِّكاح، عن سليمان بن حرب، والجحدري، عنه.\nوالثّاني في الأدب، عن مسدد، عنه. من قولها: \"كنت ألعب … \" الحديث.\nوطريق حماد عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":382},{"text":"٤٧٠٤ - حدّثنا أبو العباس الغزي، حدّثنا محمّد بن يوسف الفريابي، قال: حدّثنا سفيان الثّوريّ، عن هشام بن عروة، عن أبيه، عن عائشة \"أنَّ النّبيّ ﷺ تزوجها وهي بنت سِت، وأدخلت عليه وهي بنت تسع، ومكثت عنده تسعًا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النِّكاح، باب تزويج الأب البكر الصغيرة -٢/ ٣٩، ح ٧٠ - من طريق أبي معاوية، وعبد بن سليمان جميعا عن هشام، به. نحوه.\nزاد أبو عوانة: \"ومكثت عنده تسعًا\".\nورواه البخاريّ في صحيحه، في النِّكاح، باب من بنى بامرأة وهي بنت تسع سنين - ح ٥١٥٨ - عن قبيصة عن سفيان، به. نحوه.","vol":"11","page":383},{"text":"٤٧٠٥ - حدّثنا الصغاني، قال: حدّثنا مسلم بن إبراهيم، قال: حدّثنا جعفر بن سليمان (^١)، قال: حدّثنا هشام بن عروة، عن أبيه، عن عائشة قالت: \"تزوجني النّبيّ ﷺ لسبع، ودخل بي لتسع سنين\" (^٢).\n_________\n(^١) هو الضُّبعي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق جعفر عن هشام، رواه النسائي في سننه في النِّكاح، إنكاح الرَّجل ابنته الصغيرة ٦/ ٨٢، عن محمّد بن النضر بن مساور، عنه، به. نحوه.\nوطريق سفيان في الحديث السابق، وجعفر في هذا الحديث عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":383},{"text":"٤٧٠٦ - حدّثنا أبو أمية، قال: حدّثنا منصور بن صقير (^١)، قال: حدّثنا\n⦗٣٨٤⦘ أبو عوانة، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: \"تزوجني رسول الله ﷺ وأنا بنت سبع، وكنت عنده تسعًا\" (^٢).\n_________\n(^١) منصور بن صقير، ويقال: سُقير، أبو النضر، البغدادي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٣٩، ح ٧١ - من طريق الزّهريُّ، عن عروة، عن عائشة. نحوه. وزاد أبو عوانة: \"كنت عنده تسعًا\".","vol":"11","page":383},{"text":"٤٧٠٧ - حدّثنا علي بن حرب (^١)، قال: حدّثنا أبو معاوية (^٢).\nح وحدثنا الصغاني، قال: حدّثنا سعيد بن سليمان (^٣)، قال: حدّثنا أبو معاوية، قال: حدّثنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: \"تزوجها النّبيّ ﷺ وهي بنت سبع، وقبضه الله وهي بنت ثمان عشرة\" (^٤).\n_________\n(^١) هو الطائي.\n(^٢) هو الضرير، محمّد بن خازم.\n(^٣) لم أقف عليه.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٣٩، ح ٧٢ - عن يحيى بن يحيى، وإسحاق بن إبراهيم، وابن أبي شيبة، وأبي كريب؛ كلهم عن أبي معاوية، به. نحوه. لكن فيه \"بنت ست\".","vol":"11","page":384},{"text":"٤٧٠٨ - حدّثنا ابن أبي الدنيا، قال: حدّثنا أبو خيثمة (^١)، قال: حدّثنا جرير، عن الأعمش، بنحوه. \"تزوجني النّبيّ ﷺ وأنا بنت سبع أو ست، وبنى بي وأنا بنت تسع، كنت ألعب بالبنات في بيته، وهُن\n⦗٣٨٥⦘ اللُعَب، وكن جوار يختلفن إلي فكن ينقمعن من رسول الله ﷺ، فكان يُسَرِّبهن، فيدخلن عَليّ فيلعَبن مَعي\" (^٢).\n_________\n(^١) زهير بن حرب.\n(^٢) رواه مسلم في صحيحه، في فضائل الصّحابة، باب في فضل عائشة ﵂ ٤/ ١٨٩١، ح ٨١ - عن أبي خيثمة زهير بن حرب، به. ولم يذكر لفظه.\nوقال: وقال في حديث جرير: \"كنت ألعب بالبنات في بيته -وهن اللعب-\". زاد أبو عوانة في أوله: \"تزوجني -إلى- بنت تسع\". وفي آخره: \"فيدخلن علي فيلعبن معي\".","vol":"11","page":384},{"text":"٤٧٠٩ - حدّثنا محمّد بن إسحاق بن الصباح الصغاني (^١) [¬*]، قال: حدّثنا عبد الرزّاق (^٢)، عن معمر، عن الزّهريّ، عن عروة، عن عائشة \"أنَّ النّبيّ ﷺ تزوجها وهي بنت ست سنوات أو هي بنت سبع، وزفت إليه وهي بنت تسع وَلُعَبُهَا معها، وتوفي عنها وهي بنت ثمان عشرة\" (^٣).\nرواه أبو أسامة، عن عبد الرزّاق بهذا اللّفظ.\n_________\n(^١) لم أقف عليه.\n(^٢) رواه في المصنِّف، النِّكاح، باب نكاح الصغيرين (٦/ ١٦٢) ح ١٠٣٤٩.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب تزويج الأب البكر الصغيرة -٢/ ١٠٣٩، ح ٧١ - عن عبد بن حميد، عن عبد الرزّاق، به. مثله. ليس فيه: \"وهي بنت ست\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الصغاني)، وصوابه في هذا الموضع: الصنعاني، كما في نسخة كوبريللو (٣/ ق ٦١/ ب)، ولنص المصنف على أنه صنعاني، وقد جاء على الصواب في طبعة دار المعرفة: (٤٢٧١)، وراجع تعليق محققي الكتاب عند الحديث (٤٤٥)، وتعليقنا على الحديث: (٣٨٨١)، والحديث لم يذكره الحافظ في إتحاف المهرة ولم يستدركه محققو الكتاب.","vol":"11","page":385},{"text":"<span data-type='title' id=toc-741>بيان الإباحة والترغيب في التزويج في شوال والبناء بهن في شوال، إذا النّبيّ ﷺ تزوج بعائشة فيه وبنى فيه، وأوحي: إنها امرأتك، قبل تزويجه بها.</span>","vol":"11","page":386},{"text":"٤٧١٠ - حدّثنا يزيد بن سنان، قال: حدّثنا عبد الرّحمن بن مهدي (^١)، قال: حدّثنا سفيان، عن إسماعيل بن أمية، عن عبد الله بن عروة، عن أبيه، عن عائشة \"أنَّ النّبيّ ﷺ تزوجها في شوال، وبنى بها في شوال، فأي نسائه كان آثر عنده منها، وكانت تستحب أن تُدخلَ النِّساء في شوال\" (^٢).\n_________\n(^١) - ع - عبد الرّحمن بن مهدي، أبو سعيد البصري، ثقة ثبت حافظ، عارف بالرجال والحديث، قال ابن المديني: ما رأيت أعلم منه. التقريب ٤٠٤٤.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب استحباب التزوج والتزويج في شوال -٢/ ١٠٣٩، ح ٧٣ - من طريق وكيع عن سفيان، به. نحوه.\nورواه عن محمّد بن عبد الله بن نمير، عن أبيه عن سفيان. ولم يذكر لفظه.","vol":"11","page":386},{"text":"٤٧١١ - حدّثنا أبو بكر محمّد بن إسحاق البكائي (^١)، قال: حدّثنا عبيد الله بن موسى (^٢)، عن سفيان بإسناده مثله (^٣).\n_________\n(^١) محمّد بن إسحاق بن عون.\n(^٢) العبسي الكوفي. وشيخه هو الثّوريّ.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق عبيد الله، عن سفيان من زوائد أبي عوانة على مسلم.","vol":"11","page":386},{"text":"٤٧١٢ - أخبرني المسلم بن محمّد بن المسلم بن عفان أبو سلمة\n⦗٣٨٧⦘ الفقيه الهَمداني بصنعاء فيما قرأت عليه، قال: حدّثنا عبد الملك بن عبد الرّحمن الذماري أبو هشام، قال: حدّثنا سفيان الثّوريّ، عن إسماعيل بن أمية، عن عبد الله بن عروة، عن عروة، عن عائشة قال: \"تزوجني في شوال، وأدخلت عليه في شوال، فأي نسائه كانت أحظى عنده مني؟ قال: وكانت عائشة تستحب أن تُدخل نساءها في شوال\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق وكيع، عن سفيان، به. مثله. لكن فيه \"وبنى بي في شوال\" وفيه: \"فأي نساء رسول الله ﷺ كان … \" الحديث، وسبق تخريجه في الحديث السابق.","vol":"11","page":386},{"text":"٤٧١٣ - حدّثنا ابن أبي رجاء (^١)، قال: حدّثنا وكيع،\nح وحدثنا الغزي (^٢)، قال: حدثا الفريابي (^٣)، قالا: حدّثنا سفيان، بإسناده مثله، إلى قوله: \" … أحظى عنده مني، وكانت تستحب أن تُدخل نساءها في شوال\" (^٤).\n_________\n(^١) هو محمّد بن أحمد.\n(^٢) هو عبد الله بن محمّد بن عمرو.\n(^٣) هو محمّد بن يوسف.\n(^٤) رواه مسلم في صحيحه، عن ابن أبي شيبة، وزهير عن حرب، عن وكيع، به. وتقدم تخريجه في ح ٤٧١٠.","vol":"11","page":387},{"text":"٤٧١٤ - حدّثنا الصغاني (^١)، قال: حدّثنا قبيصة (^٢)، وشاذان (^٣)،\n⦗٣٨٨⦘ قالا: حدّثنا سفيان، بإسناده. مثله (^٤).\n_________\n(^١) هو محمّد بن إسحاق بن جعفر.\n(^٢) هو ابن عقبة.\n(^٣) الأسود بن عامر الشامي، نزيل بغداد، يكنى أبا عبد الرّحمن، ويلقب شاذان.\n(^٤) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٧١٠.\nوطريق الفريابي، وقيبصة، وشاذان كلهم عن سفيان من زوائد أبي عوانة على مسلم، بل وعلى الكتب الستة.","vol":"11","page":387},{"text":"٤٧١٥ - حدّثنا حمدان بن علي الورَّاق (^١)، قال: حدّثنا معلي بن أسد، قال: حدّثنا وهيب (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة \"أنَّ رسول الله ﷺ قال لها: أُرِيتك في المنام مرتين (^٣) أرى رجلا (^٤) يحملك في سَرقَة (^٥) من حرير فيقول: هذه امرأتك. فأكشف عنها فإذا هي أنت، فأقول: إن يك هذا من الله يمضه\" (^٦).\n⦗٣٨٩⦘ كذا رواه محمّد بن يحيى (^٧)، عن وهيب.\n_________\n(^١) أبو جعفر محمّد بن علي بن عبد الله بن مهران البغدادي الورَّاق.\n(^٢) هو ابن خالد بن عجلان.\n(^٣) كذا في رواية أبي أسامة عند البخاريّ، وفي رواية حماد عند مسلم: \"ثلاث ليال\".\n(^٤) كذا في رواية أبي أسامة عند البخاريّ، وفي رواية حماد عند مسلم: \"جاءني بك الملك\". قال الحافظ في رواية \"أرى رجلا يحملك \": فكأن الملك تمثل له حينئذ رجلا.\nفتح الباري ٩/ ١٨١.\n(^٥) سرقة: أي قطعة من جيِّد الحرير. النهاية ٢/ ٣٦٢.\n(^٦) رواه مسلم في صحيحه، في فضائل الصّحابة، باب في فضل عائشة ﵂ -٤/ ١٨٨٩ - ١٨٩٠، ح ٧٩ - من طريق حماد بن زيد، عن هشام، به. نحوه.\nوالبخاري في صحيحه، في النِّكاح في موضعين؛ باب النظر إلى المرأة قبل التزويج - ح ٥١٢٥ - عن مسدد حدّثنا حماد، به. بدون \"مرتين\". =\n⦗٣٨٩⦘ = وفي باب نكاح الأبكار ح ٥٠٧٨ - من طريق أبي أسامة عن هشام به. مثل لفظ أبي عوانة، سوى أنه قال: \"فأكشفها\" بدل \"فأكشف عنها\".\nفوائد الاستخراج:\n١ - تمييز (هشام) بذكر اسم أبيه (عروة).\n٢ - في مسلم \"جاءني بك الملك\" بين أبو عوانة في روايته أنه تمثل له في صورة رجل.\n(^٧) لم أقف عليه.","vol":"11","page":388},{"text":"٤٧١٦ - حدّثنا محمّد بن إسماعيل الصائغ، قال: حدّثنا معلى بن أسد، قال: حدثنا عبد العزيز بن المختار (^١)، عن هشام بن عروة بإسناده، مثله (^٢). كذا قال: عبد العزيز بن المختار.\n_________\n(^١) عبد العزيز بن المختار الدباغ المصري.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق عبد العزيز عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":389},{"text":"٤٧١٧ - حدّثنا أبو أمية، قال: حدّثنا يوسف بن بهلول (^١)، قال: حدّثنا عبد الله بن إدريس، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: قال لي رسول الله ﷺ: \"أُريتك في المنام في يد ملك يقول: هذه زوجتك. فأقول: إن كان هذا من عند الله يمضه\" (^٢).\n_________\n(^١) - خ - يوسف بن بهلول التميمي، الأنباري، ثقة. التقريب ٧٩١٣.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٨٩٠، ح ٧٩ - عن ابن =\n⦗٣٩٠⦘ = نمير، حدّثنا ابن إدريس. به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٧١٥، وقد ذكر اسم (ابن إدريس) عند أبي عوانة. وهو من فوائد الاستخراج.","vol":"11","page":389},{"text":"<span data-type='title' id=toc-742>باب ذِكر الدعاء والترغيب في القول به للزوج عند دخوله بأهله ومجامعتها.</span>","vol":"11","page":390},{"text":"٤٧١٨ - حدّثنا أبو علي الزعفراني، قال: حدّثنا عبيدة بن حُميد (^١)، قال: حدّثنا منصور بن المعتمر، عن سالم بن أبي الجعد، عن غريب، عن ابن عبّاس قال: قال رسول الله ﷺ: \"أما إنّ أحدكم لو قال … \" (^٢).\n_________\n(^١) عبيدة بن حُميد بن صهيب الكوفي، أبو عبد الرّحمن المعروف بالحذاء النحوي.\n(^٢) رواه مسلم في صحيحه، وسيأتي تخريجه في الحديث الآتي. وهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":390},{"text":"٤٧١٩ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا سفيان (^١)، عن منصور، عن سالم، عن غريب، عن ابن عبّاس، عن النبي ﷺ قال: \"لو أن أَحَدكم إذا أراد أهله قال: \"باسم الله، اللَّهُمَّ جنبنا الشيطان وجنب الشيطان ما رزقتنا\"، فقضي بينهما بولد لم يضره الشيطان\" (^٢).\n_________\n(^١) هو الثّوريّ.\n(^٢) رواه مسلم في صحيحه، في النِّكاح، باب ما يستحب أن يقوله عند الجماع -٢/ ١٠٥٨، ح ١١٦ - من طريق جرير عن منصور، به. مثله لكن فيه: أحدهم بدل: أحدكم. وزاد: \"أن يأتي\". وزاد في آخره: \"أبدًا\" ومن طريق ابن نمير وعبد الرزّاق جميعا عن الثّوريّ به. =\n⦗٣٩١⦘ = وأحال لفظه على رواية جرير. وقد علا أبو عوانة بإسناده على مسلم.","vol":"11","page":390},{"text":"٤٧٢٠ - أخبرني أبو سلمة الفقيه، قال: حدّثنا عبد الملك الذماري، عن سفيان، ح وحدثنا الغزي، قال: حدّثنا الفريابي، قال: حدّثنا سفيان، عن منصور، عن سالم بن أبي الجعد، عن غريب، عن ابن عبّاس قال: قال رسول الله ﷺ: \"لو أن أَحدَهم قال حين يأتي أهله. قال سفيان: قال منصور: -أُراه قال-: \"باسم الله، اللَّهُمَّ جنبني الشيطان وجنب الشيطان ما رزقتنا\"، فيولد بينهما ولد لم يضره الشيطان أبدًا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق ابن نمير، وعبد الرزّاق كلاهما عن الثّوريّ، به.\nوأحال على حديث جرير. قال مسلم: وفي رواية ابن نمير: قال منصور: أُراه قال: باسم الله، وتقدم تخريجه في الحديث السابق.\nورواه البخاريّ في صحيحه، في النِّكاح، باب ما يقول الرَّجل إذا أتى أهله ح ٥١٦٥ - من طريق شيبان عن منصور، به. نحوه.","vol":"11","page":391},{"text":"٤٧٢١ - حدّثنا الدبري، قال: أخبرنا عبد الرزاق (^١)، قال: أخبرنا الثّوريّ، عن منصور، بإسناده. \"إذا أتى أهله قال: \"باسم الله، اللَّهُمَّ جنبني الشيطان وجنب الشيطان ما (^٢) رزقتني، ثمّ قضي بينهما ولد لم\n⦗٣٩٢⦘ يضره شيطان أبدًا\" (^٣).\n_________\n(^١) رواه في المصنِّف في النِّكاح، القول عند الجماع … (٦/ ١٩٣ - ١٩٤) ح ١٠٤٦٥.\n(^٢) في الأصل: وجنب ما رزقتني والتصويب من صحيح مسلم، والروايات السابقة.\n(^٣) رواه مسلم في صحيحه، عن عبد بن حميد، عن عبد الرزاق، به. ولم يذكر لفظه بل أحاله على رواية جرير، وتقدم تخريجه في ح ٤٧١٩.","vol":"11","page":391},{"text":"٤٧٢٢ - حدّثنا الصغاني، قال: أخبرنا أبو النضر (^١)، قال: حدّثنا شعبة، عن منصور، عن سالم بن أبي الجعد، عن كريب، عن ابن عبّاس، عن النبي ﷺ قال: \"لو أن أحدُكم إذا أتى أهله قال: اللَّهُمَّ جنبني الشيطان وجنب الشيطان ما رزقتني، فكان بينهما ولد لم يضره الشيطان -أو لم يسلط عليه الشيطان-\" (^٢).\n_________\n(^١) هو هاشم بن القاسم.\n(^٢) رواه مسلم في صحيحه، من طريق محمد بن جعفر، عن شعبة، به. وقال: بمعنى حديث جرير، غير أن شعبة ليس في حديثه ذكر (باسم الله). وتقدم تخريجه في ح ٤٧١٩.","vol":"11","page":392},{"text":"<span data-type='title' id=toc-743>بيان إباحة إتيان الرَّجل امرأته من دبرها في قبلها، وحظر إتيانها في دبرها.</span>","vol":"11","page":393},{"text":"٤٧٢٣ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا سفيان (^١)، عن محمّد بن المنكدر، عن جابر أن اليهود قالوا: \"من أتى امرأته في فرجها من دبره أتى ولده حَول (^٢) فأنزل الله ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ (^٣) \" (^٤).\n_________\n(^١) هو ابن عيينة. تحفة الأشراف ٢/ ٣٦٣، تهذيب الكمال ٣/ ١٥٦٧.\n(^٢) حول -الحاء والواو واللام- أصل واحد، وهو تحركٌ في دَوْر. وحال الشخص يَحُول، إذا تحرك وكذلك كلّ متحولٍ عن حالة. وأحْوَل الصبي فهو مُحْوِل: أتى عليه حَول.\nمعجم مقاييس اللُّغة ٢/ ١٢١، القاموس المحيط ١/ ٧٤٢.\n(^٣) سورة البقرة: آية ٢٢٣.\nقال ابن كثير ﵀: أي كيف شئتم؛ مقبلة ومدبرة في صمام واحد، كما ثبتت بذلك الأحاديث. تفسير ابن كثير ١/ ٢٦٠.\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب جواز جماعه امرأته في قبلها، من قدامها ومن ورائها، من غير تعرض للدبر (٢/ ١٠٥٨) ح ١١٧ - عن قتيبة بن سعيد، وابن أبي شيبة، وعمرو الناقد كلهم عن سفيان، به. نحوه.","vol":"11","page":393},{"text":"٤٧٢٤ - حدّثنا موسى بن إسحاق القواس، قال: حدّثنا وكيع، قال: حدّثنا سفيان،\n⦗٣٩٤⦘ ح وحدثنا أبو داود (^١)، قال: حدّثنا أبو نعيم (^٢)، قال: حدّثنا سفيان (^٣)، عن محمّد بن المنكدر، عن جابر،\nح وحدثنا علي بن سهل (^٤)، قال: حدّثنا أبو النضر، قال: حدّثنا شعبة، عن محمّد بن المنكدر، عن جابر بن عبد الله قال: \"كان الرَّجل إذا أتى أهله (^٥) باركًا قالت اليهود: إن الوَلد يكون أحْوَل. فنزلت ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ (^٦).\n_________\n(^١) سليمان بن سيف الحراني.\n(^٢) هو الفضل بن دكين.\n(^٣) هو الثّوريّ. تحفة الأشراف ٢/ ٣٦١.\n(^٤) هو ابن قادم الرَّمْلي. [¬*]\n(^٥) كُتب فوقه: امرأته.\n(^٦) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٥٩) ح ١١٩ - عن محمّد بن المثنى، حدّثنا عبد الرّحمن، حدّثنا سفيان، به. ولم يذكر لفظه.\nوالبخاري في صحيحه، في تفسير سورة البقرة، باب ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ الآية - ح ٤٥٢٨ - قال: حدّثنا أبو نعيم، به. نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو المعروف بالبزاز، وهو الذي يروي عن أبي النضر، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"11","page":393},{"text":"٤٧٢٥ - حدّثنا إبراهيم بن فهد، قال: حدثا أبو معمر (^١)، قال: حدّثنا عبد الوارث (^٢)، قال: حدّثنا أيوب (^٣)، عن محمّد بن المنكدر، عن\n⦗٣٩٥⦘ جابر بن عبد الله،\nح وحدثنا أبو الأزهر (^٤) والكزبراني (^٥)، قالا: حدّثنا وهب بن جرير، قال: حدّثنا أبي، عن النعمان بن راشد، عن الزّهريّ، عن محمّد بن المنكدر، عن جابر قال: \"قالت اليهود: من أتى امراته مُجَبِّيَةً كان الولد أحْول.\nفأنزل الله ﷿: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ﴾ (^٦) (^٧).\n_________\n(^١) هو عبد الله بن عمرو.\n(^٢) هو ابن سعيد العنبري.\n(^٣) هو السختياني.\n(^٤) هو أحمد بن الأزهر.\n(^٥) أحمد بن عبد الرّحمن بن الفضل.\n(^٦) سورة البقرة: آية ٢٢٣.\n(^٧) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٩، ح ١١٩ - من طريق عبد الصمد، عن أبيه عن أيوب، وعن عبيد الله بن سعيد، وهارون بن عبد الله، وأبو معن الرَّقَاشي قالوا: حدّثنا وهب بن جرير، به. ولم يذكر لفظه. بل أحاله على رواية أبي حازم عن ابن المنكدر. قال الإمام مسلم: وزاد في حديث النعمان عن الزّهريّ: إن شاء مُجَبَّيه، وإن شاء غير مجبية. غير أن ذلك في صمام واحدٍ.","vol":"11","page":394},{"text":"٤٧٢٦ - حدّثنا أبو عمر الإمام (^١)، قال: حدّثنا مخلد (^٢)، عن ابن جريج، ح وحدثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، قال: حدثني مالك وابن جريج وسفيان الثّوريّ، أن ابن المنكدر حدثهم، عن\n⦗٣٩٦⦘ جابر بن عبد الله أن اليهود قالوا للمسلمين: \"من أتى امرأته وهي مدبرة جاء ولده أحْول، فأنزل الله ﷿ ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ قال ابن جريج في حديثه: \"مقبلة ومدبرة إذا كان ذلك في القبل\" (^٣).\n_________\n(^١) عبد الحميد بن محمّد بن المستام الحراني.\n(^٢) مخلد بن يزيد.\n(^٣) رواه مسلم في صحيحه، عن محمّد بن المثنى، عن عبد الرّحمن، عن سفيان، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٧٢٥.\nوطريق مالك، وابن جريج عن ابن المنكدر من زوائد أبي عوانة على مسلم.","vol":"11","page":395},{"text":"٤٧٢٧ - حدّثنا محمّد بن عبد الله بن عبد الحكم، قال: حدّثنا أبو زرعة وهب الله بن راشد، قال: حدّثنا حيوة بن شريح (^١)، عن ابن الهاد قال: حدثني أبو حازم، عن محمّد بن المنكدر، عن جابر بن عبد الله \"أن يهودًا كانت تقول: إذا أتيت المرأة من دبرها ثمّ حملت كان ولدها أحول، فأنزل الله ﷿ هذه الآية: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ \" (^٢).\n_________\n(^١) حَيْوة، بفتح أوله وسكون التحتانية وفتح الواو، ابن شُريح المصري.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٨، ح ١١٨ - من طريق اللَّيث، عن ابن الهاد، به. وزاد: \"في قبلها\" بعد قوله: \"من دبرها\".","vol":"11","page":396},{"text":"٤٧٢٨ - حدّثنا يعقوب [¬*] بن هاشم (^١) ببغداد في دار كعب، قال: حدّثنا معلى بن أسد، قال: حدّثنا عبد العزيز يعني ابن المختار.\nح وحدثنا إبراهيم بن فهد قال: حدّثنا أبو سلمة قال: حدّثنا\n⦗٣٩٧⦘ وهيب كلاهما عن سهيل بن أبي صالح، عن محمّد بن المنكدر، عن جابر بن عبد الله قال: \"لما قدم النّبيّ ﷺ المدينة قالت اليهود: إن الّذي يأتي أهله مُجَبِّية (^٢) يكون ولده أحول. فأنزل الله ﷿: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ \" الآية (^٣).\n_________\n(^١) لم أقف عليه.\n(^٢) مجبية: أي منكبة على وجهها، تشبها هيئة السجود. النهاية ١/ ٢٣٨.\n(^٣) رواه مسلم في صحيحه، عن سليمان بن معبد، حدّثنا معلى بن أسد، به. ولم يذكر لفظه، وتقدم تخريجه في ح ٤٧٢٥.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصل الخطي، والظاهر أن الصواب: جعفر، وانظر الأحاديث التالية (٦٢٨٥، ٧٥٧١، ٩٨١٤، ١١٠٥٩، ١١٦٧٩)، وكذا أخرجه أبو نعيم في المستخرج على مسلم (٣٣٥٨) من طريق محمد بن إسحاق السراج، عن جعفر بن هاشم به. وهذا الحديث مما فات الحافظ ابن حجر في الإتحاف (٣٦٩٠)، ولم يتعقبه محققو الكتاب.","vol":"11","page":396},{"text":"٤٧٢٩ - حدّثنا إبراهيم بن فهد، قال: حدّثنا أبو بكر بن خلاد (^١)، قال: حدّثنا الحسن بن حبيب (^٢)، قال: حدّثنا روح بن القاسم (^٣)، عن محمّد بن المنكدر، عن جابر بن عبد الله.\nح وحدثنا يوسف بن مسلم، قال: حدّثنا علي بن هارون (^٤)، قال: حدّثنا مسلم بن خالد الزنجي (^٥)، عن زياد بن سعد (^٦)، عن\n⦗٣٩٨⦘ محمّد بن المنكدر، عن جابر بن عبد الله قال: \"كانت يهود يقولون: من أتى امرأته وهي مجَبِّية من دبرها في قبلها كان ولده أحْول، فذكر ذلك لرسول الله ﷺ فقال: كذبت يهود، فأنزل الله ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ الآية\" (^٧).\n_________\n(^١) محمّد بن خلاد بن كثير الباهلي، أبو بكر البصري، ثقة. التقريب ٥٩٠٢.\n(^٢) الحسن بن حبيب بن نَدَبة، بفتح النون والدال الموحدة.\n(^٣) روح بن القاسم التميمي، العنبري.\n(^٤) علي بن هارون الزيني. ذكره ابن حبّان في الثقات ٨/ ٤٦١.\n(^٥) مسلم بن خالد المخزومي مولاهم، المكي، فقيه. وقد تابعه الحسن بن حبيب في نفس الحديث وعبد العزيز بن المختار ووهيب في ح ٤٧٢٨.\n(^٦) زياد بن سعد بن عبد الرّحمن الخراساني، ثقة ثبت. قال ابن عيينة: كان أثبت أصحاب الزّهريُّ. التقريب ٢٠٩١.\n(^٧) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٧٢٥.\nزاد أبو عوانة قوله: \"كذبت يهود\". وطريق روح بن القاسم وزياد بن سعد جميعًا عن محمّد بن المنكدر من زوائد أبي عوانة على مسلم.","vol":"11","page":397},{"text":"٤٧٣٠ - حدّثنا أبو داود الحراني، قال: حدّثنا محمّد بن سليمان (^١)، قال: حدّثنا عبد الله بن بُديل المكي (^٢)، قال: حدّثنا محمّد بن المنكدر، عن جابر، عن النبي ﷺ بنحوه (^٣).\n_________\n(^١) محمّد بن سليمان بن أبي داود الحراني.\n(^٢) عبد الله بن بُديل بن ورقاء، ويقال: ابن بديل بن بشير الخزاعي، ويقال: الليثي المكي، صدوق يخطئ. التقريب ٣٢٤١. تابعه زياد بن سعد في ح ٥٢٨.\n(^٣) رواه مسلم في صحيحه، من طريق أبي حازم، عن ابن المنكدر، به. وتقدم تخريجه في ٤٧٢٥. وطريق عبد الله بن بديل، عن ابن المنكدر من زوائد أبي عوانة على مسلم.","vol":"11","page":398},{"text":"٤٧٣١ - حدّثنا أبو داود السجزي (^١)، قال: حدثنا هناد، قال: حدثنا وكيع (^٢)، قال: حدّثنا سفيان الثّوريّ، عن سهيل بن أبي صالح، عن\n⦗٣٩٩⦘ الحارث بن مخلّد (^٣)، عن أبي هريرة قال: قال رسول الله ﷺ: \"ملعون من أتى امرأته في دبرها\" (^٤).\n_________\n(^١) رواه في سننه، في النِّكاح، باب في جامع النِّكاح (٢/ ٦١٨) ح ٢١٦٢.\n(^٢) وكيع بن الجراح بن مليح الكوفي.\n(^٣) الحارث بن مخلّد، بتشديد اللام، الزرقي، الأنصاري.\n(^٤) إسناده حسن، على قول الذهبي أن الحارث بن مخلّد: صدوق. وقول الحافظ: أنه معروف بصحبة أبي هريرة. وعلى قول من قال: إنّه مجهول الحال، لا يضعف الحديث، بل هو حسن لغيره لمتابعة عبد الرّحمن بن يعقوب الجهني للحارث متابعة تامة عند أبي يعلى بلفظ: \"ملعون من أتى النِّساء في أدبارهن\". المسند ١١/ ٣٤٩.\nوقد حسن المحقق إسناد أبي يعلى مع أن فيه مسلم بن خالد الزنجي، وذكره الشوكاني في نيل الأوطار ٦/ ٣٥٣، وقال: في إسناده مسلم بن خالد وهو ضعيف.\nوأمّا طريق الحارث بن مخلد: فرواه أبو داود في سننه، في النِّكاح، باب جامع في النِّكاح - ح ٢١٢٦ -، والنسائي في الكبرى، في عشرة النِّساء ٥/ ٣٢٣، والإمام أحمد في مسنده (٢/ ٤٤٤) والطحاوي في شرح معاني الآثار، في النِّكاح، باب وطء النِّساء في أدبارهن ٣/ ٤٤، بلفظ: \"لا تأتوا … \" وبلفظ: \"لا ينظر الله إلى رجل … \" ورواه بهذا اللّفظ أيضًا النسائي في الكبرى في عشرة النِّساء ٥/ ٣٢٣، وابن أبي شيبة في المصنِّف ٤/ ٢٥٣، وابن ماجه في سننه، في النِّكاح ١/ ٦١٩، والبيهقي في السنن الكبرى ٧/ ١٩٨، والبغوي في شرح السنة، باب العزل … (٩/ ١٠٧)، كلهم من طريق سهيل عن الحارث به. قال البوصيري: هذا إسناد صحيح رجاله ثقات. مصباح الزجاجة ١/ ٣٣٨، وأشار إليه الحافظ فقال: فمن الأحاديث الصالحة الإسناد … حديث أبي هريرة أخرجه أحمد، والترمذي، وصححه ابن حبّان أيضًا. فتح الباري ٩/ ١٩٢. وقال أيضًا: رواه أبو داود، والنسائي، واللفظ له، ورجاله ثقات لكن أعل بالإرسال. بلوغ المرام، حديث رقم ٨٦٣، وقال المناوي: \"رمز له -أي: السيوطيّ- =\n⦗٤٠٠⦘ = بـ (حم د)، وقال: \"بإسناد صحيح ونوزع\". التيسير بشرح الجامع الصغير ٢/ ٣٧٨.\nوالبنا وقال: وسكت عنه أبو داود، والمنذري، ورجاله ثقات. الفتح الرباني ١٦/ ٢٢٤.\nوالألباني وقال: صحيح. صحيح الجامع الصغير ٢/ ١٠٢٤، مشكاة المصابيح ٢/ ٩٥٣، آداب الزفاف ص ٣٠.","vol":"11","page":398},{"text":"٤٧٣٢ - حدّثنا محمّد بن الأشعث الدمشقي (^١)، قال: حدّثنا محمّد بن المبارك (^٢)، قال: حدّثنا ابن عياش،\nح وحدثنا الصغاني، عن عبد الله بن يوسف (^٣)، عن إسماعيل بن عياش (^٤)، عن سهيل، عن محمّد بن المنكدر (^٥)، عن جابر، عن النَّبي ﷺ: \"لا تأتوا النِّساء في محاشهن (^٦) أو في أحشاشهن\" (^٧).\n_________\n(^١) هو محمّد بن عبد الرّحمن بن الأشعث بن نافع العجلي الدمشقي.\n(^٢) الصوري، القلانسي.\n(^٣) عبد الله بن يوسف التنيسي.\n(^٤) تقدّم، وهو مدلس من (ط / ٣) وقد عنعن.\n(^٥) التيمي المدني.\n(^٦) محاشهن: أدبارهن. النهاية ١/ ٣٩١.\n(^٧) في إسناده عنعنة ابن عياش وهو مدلس من (ط / ٣)، وهو أيضًا حافظ مخلط في روايته عن غير أهل بلده كما قال الحافظ، وروايته هنا عن غير أهل بلده. والحديث من الزوائد على الكتب الستة ومسند أحمد. وقد أخرجه الطحاوي في شرح معاني الآثار ٤٥١٣، بلفظ: \"إنَّ الله لا يستحي من الحق، لا يحل … \" نحوه. والدارقطني في سننه -٣/ ٢٨٨، ح ١٦٠ - كلاهما من طريق إسماعيل بن عياش، به. وذكره الحافظ في إتحاف المهرة بالفوائد المبتكرة من أطراف العشرة -٣/ ٥٣٨، ح ٣٦٩١ - والحديث له =\n⦗٤٠١⦘ = شاهد من حديث خزيمة بن ثابت وسيأتي في ح ٤٧٣٣. وأبي هريرة وقد سبق برقم ٤٧٣١.","vol":"11","page":400},{"text":"٤٧٣٣ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا سفيان بن عيينة، عن ابن الهاد (^١)، عن عمارة بن خزيمة بن ثابت (^٢)، عن أبيه أنَّ رسول الله ﷺ قال: \"إن الله لا يستحيى من الحق، لا تأتوا النِّساء في أدبارهن\" (^٣).\n⦗٤٠٢⦘ قال أبو عوانة: في إسناده نظر (^٤).\n_________\n(^١) يزيد بن عبد الله بن أسامة بن الهاد الليثي، ثقة مكثر. التقريب ٧٧٨٨.\n(^٢) عمارة بن خزيمة بن ثابت الأنصاري، الأوسي، ثقة. التقريب ٤٨٧٨.\n(^٣) الإسناد رجاله ثقات. وقد خرج طرقه وذكر الاختلاف فيه الإمام النسائي في السنن الكبرى، في عشرة النِّساء ٥/ ٣١٦ - ٣٢٥، وابن حجر العسقلاني في التلخيص الحبير ٣/ ١٧٩ - ١٨٠، والألباني -حفظه الله- في إرواء الغليل ٧/ ٦٥ - ٦٨ - ح ٢٠٠٥ - .\nوممن تكلم في إسناده: أبو حاتم الرازي، حيث قال: هذا خطأ أخطأ فيه ابن عيينة إنّما هو ابن الهاد، عن علي بن عبد الله بن السائب، عن عبيد الله بن محمّد، عن هرمي، عن خزيمة عن النبي ﷺ.\nوابن حجر حيث قال: فمن الأحاديث الصالحة الإسناد: حديث خزيمة بن ثابت. فتح الباري ٨/ ١٩٢.\nوقال المناوى: \"بأسانيد أحدها جيد\". التيسير بشرح الجامع الصغير ١/ ٢٦٤.\nوالألباني حفظه الله حيث قال: وهذا إسناد صحيح، رجاله ثقات رجال الشيخين، غير عمارة وهو ثقة كما في التقريب، ولكنهم أعلوه بما لا يظهر، فقال البيهقي: مدار =\n⦗٤٠٢⦘ = هذا الحديث على هرمى بن عبد الله، وليس لعمارة بن خزيمة فيه أصل إِلَّا من حديث ابن عيينة، وأهل العلم بالحديث يرونه خطأ. والله أعلم. اهـ. إرواه الغليل ٧/ ٦٦ - ٦٧. وذكره السَّيِّد سابق في فقه السنة، وقال: رواته ثقات. فقه السنة ٢/ ٣٢٩.\n(^٤) النظر المشار إليه في إسناده هو ما تقدّم عن أبي حاتم الرازي والبيهقي أن ابن عيينة أخطأ في إسناده على شيخه عبد الله بن الهاد، وإنّما هو لديه عن علي بن عبد الله بن السائب عن عبيد الله بن محمّد عن هرمى بن عبد الله عن خزيمة. والله أعلم.","vol":"11","page":401},{"text":"<span data-type='title' id=toc-744>بيان (^١) حظر بيتوتة المرأة في غير بيت زوجها واعتزالها من فراش زوجها إِلَّا بإدنه، والتشديد فيه وفي إعلامها الناس ما يكون بينهما من المجامعة والمباشرة.</span>\n_________\n(^١) في الهامش كتابة غير واضحة، بقدر أربع كلمات.","vol":"11","page":403},{"text":"٤٧٣٤ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج، قال: حدثني شعبة، قال: سمعت قتادة، قال: سمعت زرارة بن أوفى، عن أبي هريرة، عن النبي ﷺ قال: \"إذا باتت المرأة هاجرةً فراشَ زوجها، لعنتها الملائكة حتّى ترجع\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في النِّكاح، باب تحريم امتناعها من فراش زوجها -٢/ ١٠٥٩، ح ١٢٠ - من طريق محمّد بن جعفر، عن شعبة به، مثله. غير أنه قال: \"تصبح\". ومن طريق خالد بن الحارث، عنه، به. مثله.\nوالبخاري في صحيحه، في النِّكاح، باب إذا باتت المرأة مهاجرة فراش زوجها - ح ٥١١٤ - عن محمّد بن عرعر، عن شعبة به، مثله. لكنه قال: \"مهاجرة\" بدل \"هاجرة\".","vol":"11","page":403},{"text":"٤٧٣٥ - حدّثنا أبو يحيى عيسى بن أحمد العسقلاني، قال: حدّثنا ابن نمير، قال: حدّثنا الأعمش، عن أبي حازم، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا دعا الرَّجل امرأته إلى فراشه فأبت عليه فباتت وهو عليها غضبان لعنتها الملائكة حتّى تصبح\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٦٠، ح ١٢٢ - من =\n⦗٤٠٤⦘ = طريق أبي معاوية، وكيع، وجرير كلهم عن الأعمش، به. بألفاظ متقاربة.","vol":"11","page":403},{"text":"٤٧٣٦ - حدّثنا ابن أبي الدنيا، قال: حدّثنا سُوَيْد (^١)، قال: حدّثنا علي بن مسهر، عن الأعمش، بإسناده مثله (^٢).\nرواه محاضر، عن الأعمش عن أبي حازم، عن أبي هريرة.\n_________\n(^١) سُوَيْد بن سعيد بن سهل الهروي، الحَدثاني.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق علي بن مسهر على الأعمش من زوائد أبي عوانة على مسلم.","vol":"11","page":404},{"text":"٤٧٣٧ - حدّثنا هارون بن داود البزيعي بالمصيصة (^١)، قال: حدّثنا أبو أسامة (^٢)، عن عمر بن حمزة، عن عبد الرّحمن بن سعد، عن أبي سعيد الخدري قال: قال رسول الله ﷺ: \"من أعظم الأمانة عند الله الرَّجل يفضي إلى امرأته وتفضي إليه ثمّ ينشر سرها\" (^٣).\n_________\n(^١) هارون بن داود بن الفضل بن بزيع البزيعي.\n(^٢) هو حماد بن أسامة الليثي.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب تحريم إفشاء سر المرأة -٢/ ١٠٦١، ح ١٢٤ - عن محمّد بن عبد الله بن نمير، وأبي غريب، عن أبي أسامة، به. زاد في أوله: \"إن\" ولفظ \"يوم القيامة\" بعد قوله: \"عند الله\".","vol":"11","page":404},{"text":"٤٧٣٨ - حدّثنا أبو علي الزعفراني الحسن بن محمّد بن الصباح، قال: حدّثنا مروان بن معاوية الفزاري، عن عمر بن حمزة العمري، قال: حدّثنا عبد الرّحمن بن سعد، قال: سمعت أبا سعيد الخدري يقول: قال\n⦗٤٠٥⦘ رسول الله ﷺ: \"إن أعظم الأمانة عند الله يوم القيامة الرَّجل يفضي إلى امرأته وتفضي إليه ثمّ يفشي سرها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٠، ح ١٢٣ - عن أبي بكر بن أبي شيبة، عن مروان، به. نحوه.\nهذا الحديث رواه مسلم وأبو عوانة في صحيحيهما، وفيه: عمر بن حمزة العمري، ضعفه الذهبي في الميزان، والحافظ في التقريب. وبحثت في التتبع للدارقطني فلم أقف عليه فيه، فسكت عنه هيبة للصحيح. ثمّ سألت عنه بعض إخواني الفضلاء فدلني على أن الشّيخ الألباني ضعفه، فرجعت إلى آداب الزفاف للمحدث الألباني، وفيه قال: إن هذا الحديث مع كونه في صحيح مسلم، فإنّه ضعيف من قبل سنده، لأن فيه عمر بن حمزة العمري، وهو ضعيف، … ويستنتج من هذه الأقوال أن الحديث ضعيف وليس بصحيح، وتوسط ابن القطان فقال كما في (الفيض): وعمر ضعفه ابن معين، وقال أحمد: أحاديثه مناكير. فالحديث به حسن لا صحيح. اهـ.\nقلت -الكلام للمحدث أبي عبد المصور-: \"ولا أدري كيف حكم بحسنه مع التضعيف الّذي حكاه هو نفسه! فلعلّه أخذ بهيبة (الصّحيح)! \" اهـ مختصرًا. آداب الزفاف ص ١٤٢ - ١٤٣.\nقلت: وتضعيف الألباني ﵀ له غير مسلم به، لأمور منها:\n١ - سكوت الدارقطني عنه في التتبع فلم يذكره فيه، تسليمًا لصحته.\n٢ - تحسين ابن القطان لحديثه.\n٣ - توثيق الإمام مسلم له حيث أخرج له في صحيحه.\n٤ - تلقي الأمة لصحيح مسلم بالقبول.","vol":"11","page":404},{"text":"<span data-type='title' id=toc-745>بيان السنة في المكث عند المرأة الثيب الّتي يتزوجها الرَّجل وعنده أخرى، ومكثه عندها إذا كانت بكرًا.</span>","vol":"11","page":406},{"text":"٤٧٣٩ - روى أبو كريب، عن حفص بن غياث، عن عبد الواحد بن أيمن، عن أبي بكر بن عبد الرّحمن بن الحارث بن هشام، عن أم سلمة قالت (^١): -ذكرَ أنَّ رسول الله ﷺ تزوجها وذكر أشياء هذا فيه، فقال: \"إن شئت أن أسبّع لك وأسبع لنسائي، وإن سبعت لك سبعت لنسائي\" (^٢).\n_________\n(^١) في الأصل: \"عن أم سلمة قالت\"، كلمة \"قالت\" محذوفة في صحيح مسلم والسياق يقتضي حذفها.\n(^٢) رواه الإمام مسلم موصولًا في صحيحه، في الرضاع، باب قدر ما تستحقه البكر والثيب من إقامة الزوج عندها عقب الزفاف -٢/ ١٠٨٣، ح ٤٣ - عن أبي كريب محمّد بن العلاء، به. مثله.","vol":"11","page":406},{"text":"٤٧٤٠ - حدّثنا إسحاق بن إبراهيم، عن عبد الرزّاق (^١)، عن الثّوريّ، عن محمّد بن عمرو بن حزم، عن عبد الملك بن أبي بكر بن الحارث بن هشام، عن أبيه قال: \"مكث النّبيّ ﷺ عند أم سلمة ثلاثًا ثمّ قال: ليس بك على أهلك هوَان. إن شئت سبّعت لك وإن سبعت لك سبّعت لنسائي\" (^٢).\n_________\n(^١) رواه في المصنِّف في النِّكاح، باب نكاح البكر (٦/ ٢٣٦) ١٠٦٤٦ - وزاد فيه: \"حيث بنى بها\".\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨٣، ح ٤٢ - من =\n⦗٤٠٧⦘ = طريق يحيى بن سعيد، عن سفيان به.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين.\n٢ - بيان المهمل \"سفيان\" بذكر نسبه.\n٣ - تمييز محمّد بن أبي بكر بذكر ابن أبيه وجده \"محمّد بن عمرو بن حزم\".","vol":"11","page":406},{"text":"٤٧٤١ - حدّثنا أبو داود السجزي (^١)، قال: حدّثنا إبراهيم بن حرب (^٢)، قال: حدّثنا يحيى، عن سفيان، قال: حدثني محمّد بن أبي بكر،\n⦗٤٠٨⦘ عن عبد الملك بن أبي بكر، عن أم سلمة أنَّ النبي ﷺ لما تزوج أم سلمة. وذكر الحديث بمثله (^٣).\n_________\n(^١) صاحب السنن، والحديث في سننه، في النِّكاح، باب في المقام عند البكر- ح ٢١٢٢ - لكن عن زهير بن حرب، عن يحيى، به.\n(^٢) إبراهيم بن حرب، أبو إسحاق العسقلاني، العسكري. ذكره ابن حبّان في الثقات.\nوقال العقيلي: حدث بمنكير. ونقل الذهبي قوله -أي العقيلي- في المغني. وقال الحافظ: مقبول له مناكير. الثقات ٨/ ٨٧، الضعفاء للعقيلي ١/ ٥١، المغني في الضعفاء ١/ ١٢، تهذيب التهذيب ١/ ١١٤، التقريب ١٦٥.\nقلت: قال ابن دقيق العيد: قولهم روى مناكير لا يقتضي بمجرده ترك روايته حتّى تكثر المناكير في روايته. وقال الذهبي: ما كل من روى المناكير بضعيف. اهـ.\nقلت: وقد تابعه ابن أبي شيبة ومحمد بن حاتم، ويعقوب بن إبراهيم متابعة تامة عند مسلم. قال الحافظ المزي، والحافظ الزيلعي رحمهما الله تعالى: … لكن للشيخين شروط في الرِّواية عمن تكلم النَّاس فيه، منها: أنهم لا يروون عنه إِلَّا ما توبع عليه، وظهرت شواهده، وعلموا أن له أصلًا، فلا يرون عنه ما انفرد به، أو خالف فيه الثقات. فتح المغيث ١/ ١٢٦، قواعد التحديث للقاسمي ص ١٩٨، وانظر ضوابط الجرح والتعديل ص ١٤٤، الرفع والتكميل للكنوي ص ٢٠١ - ٢٠٣. =\n⦗٤٠٨⦘ = قلت: رواه أبو عوانة في المتابعات، والحديث له أصل، ثمّ إنّه لم ينفرد بل توبع، ولم يخالف فيه الثقات. وهذا يدلُّ على تحريه ﵀، ودقته وانتقائه.\n(^٣) رواه مسلم في صحيحه، عن أبي بكر بن أبي شيبة، ومحمد بن حاتم، ويعقوب بن إبراهيم، قالوا: حدّثنا يحيى بن سعيد، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":407},{"text":"٤٧٤٢ - حدّثنا يوسف بن مسلم، وأبو حميد، قالا: حدّثنا حجاج (^١)، عن ابن جريج، قال: أخبرني حبيب بن أبي ثابت (^٢) أن عبد الحميد بن عبد الله بن أبي عمرو (^٣) والقاسم بن محمّد بن عبد الرّحمن (^٤)\n⦗٤٠٩⦘يعني: ابن الحارث بن هشام- أخبراه أنهما سمعا أبا بكر بن عبد الرّحمن بن الحارث يخبر أن أم سلمة أخبرته \"أنها لما قدمت المدينة أخبرتهم أنها ابنة أبي أمية بن المغيرة فكذبوها، وقالوا: ما أكذب الغرائب، حتّى أنشأ ناس منهم (^٥) في الحجِّ، فقالوا: أتكتبين إلى أهلك؟ فكتبت معهم، ورجعوا إلى المدينة يصدقونها، فازدادت عليهم كرامة. قالت: فلما وضعت ابنتي جاءني النّبيّ ﷺ يخطبني، قلت: ما مثلي نُكح (^٦)، أما أنا فلا وَلد فيّ، وأنا غيور وذات عيال، فقال: أنا أكبر منك، وأمّا الغيرة فيُذهبها الله، وأمّا العيال فإلى الله ورسوله. فتزوجها فجعل يأتيها فيقول: أين زُناب؟ حتّى جاء عمار بن ياسر فاختلجها (^٧) وقال: هذه تمنع رسول الله ﷺ قال: وكانت ترضعها، فجاء النّبيّ ﷺ فقال: أين زُناب فقالت: قريبة بنت أبي أمية (^٨) -ووافقها عندها (^٩) -: أخذها عمار بن ياسر، فقال النّبيّ ﷺ: إنِّي آتيكم اللَّيلة، قالت: فقمت فوضعت ثفالي، وأخرجت حَبات من شعير كانت في جِرو (^١٠)، وأخرجت شحما فعَصَرته. قالت: فبات\n⦗٤١٠⦘ النّبيّ ﷺ ثمّ أصبح، فقال حين أصبح: إن لك على أهلك كرامة، فإن شئت سبعت لك، وإن سبّعت لكِ سبّعت لنسائي\" (^١١).\n_________\n(^١) هو الأعور، وقد تابعه روح عند الإمام أحمد، وعبد الرزّاق عند أبي عوانة كما في ح ٥٤٢.\n(^٢) حبيب بن أبي ثابت قيس، الأسدي مولاهم، الكوفي.\n(^٣) المخزومي، المدني.\n(^٤) المخزومي، مقبول. التقريب ٥٥٢٨.\nقلت: وذكرهما في صحيح أبي عوانة، تعديل منه لهما. قال الذهبي ﵀: الثقة: من وثقه كثير ولم يضعف. ودونه: من لم يوثق ولا ضعف. فإن خرج حديث هذا في الصحيحين، فهو موثق بذلك، وإن صحح له مثل الترمذي، وابن خزيمة، فجيد أيضًا، وإن صحح له كالدارقطني والحاكم، فأقل أحواله: حُسنُ حديثه. الموقظة ص ٧٨. وأبو عوانة مثلهم، وانظر كلام شيخي المحدث الفقيه أبي عبد المصور الآتي في ح ٥٠٤١، ثم وقفت على كلام للدارقطني يتضمن تعديله لحبيب، حيث قال: وحديث ابن جريج عن حبيب بن أبي ثابت من رواية عبد الرزّاق ومن تابعه صحيح.\n(^٥) هكذا في الأصل، في المسند \"إلى الحجِّ\" وفي الطبقات \"منهم للحج\".\n(^٦) هكذا في الأصل، والمسند، أنها في الطبقات \"تنكح\".\n(^٧) فاختلجها، الخلج: الجذب، والنزع. النهاية ٢/ ٥٩.\n(^٨) هي أخت أم المؤمنين أم سلمة ﵄.\n(^٩) هكذا في الأصل، وفي المسند، وعند النسائي: عنهما.\n(^١٠) جِرْوُ، مثلثة: صغير كل شيء. والجرو: وِعاء بذر الكعابير. لسان العرب ١٤/ ١٤٠.\n(^١١) رواه مسلم في صحيحه، من طريق عبد الملك بن أبي بكر بن عبد الرّحمن، عن أبيه.\nمقتصرًا على آخر الحديث. وسبق تخريجه انظر ح ٤٧٣٩، ٤٧٤٠.\nوالقصة كلها من زوائد أبي عوانة على مسلم.\nوأخرجه الإمام النسائي في السنن الكبرى، في عشرة النِّساء ٥/ ٢٩٣ - ٢٩٤، عن عبد الرّحمن بن خالد القطان الرقي، عن حجاج، به. من قولها: فلما وضعت … إلى آخر الحديث. ليس فيه قولها: \"فقمت فوضعت ثفالي، وأخرجت حبات من شعير كانت في جرو، وأخرجت شحما فعصرته\".\nورواه الإمام أحمد في مسنده ٦/ ٣٠٧، عن عبد الرزّاق، عن ابن جريج، به. بألفاظ متقاربة ليس فيه: \"فوضعت ثفالي\". ورواه عن روح، عنه، به. ولم يذكر لفظه وإنّما قال: فذكر الحديث، إِلَّا أنه قال: قالت: \"فوضعت ثفالي\".\nورواه ابن سعد في الطبقات الكبرى ٨/ ٩٣، عن روح بن عبادة، عنه، به مثله. والطبراني في المعجم الكبير ٢٣/ ٢٧٣، رقم ٥٨٥، عن إسحاق بن إبراهيم، عن عبد الرزّاق، عنه، به. بألفاظ متقاربة.","vol":"11","page":408},{"text":"٤٧٤٣ - حدّثنا الدبري، عن عبد الرزّاق (^١)، عن ابن جريج، قال: أخبرني حبيب بن أبي ثابت، بإسناده، بمثله، بمعناه (^٢).\n_________\n(^١) رواه في المصنِّف، في النِّكاح، باب نكاح البكر (٦/ ٢٣٥ - ٢٣٦) ح ١٠٦٤٤ - وفيه: ..... فلما وضعت زينب.\n(^٢) روى أصله الإمام مسلم في صحيحه، من غير طريق حبيب. وتقدم تخريجه في الحديث السابق.","vol":"11","page":410},{"text":"٤٧٤٤ - حدّثنا ابن الجنيد، والصغاني، قالا: حدّثنا روح، قال: حدّثنا ابن جريج، قال: حدّثنا حبيب بن أبي ثابت أن عبد الحميد بن\n⦗٤١١⦘ عبد الله بن أبي عمرو، والقاسم بن عبد الرّحمن بن الحارث بن هشام أخبراه أنهما سمعا أبا بكر بن عبد الرّحمن بن الحارث بن هشام يخبر \"أنّ أم سلمة زَوج النّبيّ ﷺ أخبرته قالت: جاءني النّبيّ ﷺ فخطبني، فتزوجها. قالت: فبات ثمّ أصبح فقال حين أصبح: إنّ بك على أهلك كرامة، وإن شئت سبعت لك. وإن أسبع لك أسبع لنسائي\" (^١).\n- حدّثنا أبو داود الحراني، قال: حدّثنا أبو عاصم، عن ابن جريج، بإسناده مثله (^٢).\n_________\n(^١) رواه مسلم في صحيحه، من طريق محمد بن أبي بكر، عن عبد الملك بن أبي بكر بن عبد الرّحمن بن الحارث عن أبيه. وتقدم تخريجه في ٤٧٤٠ ليس فيه قولها: \"جاءني\" إلى \"أصبح\". وفيه: \"إنه ليس بك على أهلك هوان\" بدل \"إن بك على أهلك كرامة\".\n(^٢) رواه مسلم في صحيحه، من طريق محمد بن أبي بكر، عن عبد الملك بن أبي بكر بن عبد الرّحمن بن الحارث عن أبيه. وتقدم تخريجه في ح ٤٧٤٠ ليس فيه قولها: \"جاءني\" إلى \"أصبح\". وفيه: \"إنه ليس بك على أهلك هوان\" بدل \"إن بك على أهلك كرامة\".","vol":"11","page":410},{"text":"٤٧٤٥ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^١) أخبره، عن عبد الله بن أبي بكر بن محمّد بن عمرو بن حزم، عن عبد الملك بن أبي بكر بن عبد الرّحمن بن الحارث. \"أنَّ رسول الله ﷺ حين تزوج أم سلمة، وأصبحت عنده قال لها: ليس بك على أهلك هوَان، إن شئت سبّعت عندك وسبّعت عندهن، وإن شئت ثلثت عندك\n⦗٤١٢⦘ وَدرت. فقالت: ثلّث\" (^٢).\n_________\n(^١) رواه في الموطَّأ في النِّكاح، باب المقام عند البكر والأيم ص ٣٢٨، ح ١٤.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٨٣، ح ٤٢ - عن يحيى بن يحيى، قال: قرأت على مالك، به. مثله. لكنه قال: \"ثمّ\" بدل \"و\".\nفوائد الاستخراج:\n١ - تمييز \"عبد الله بن أبي بكر\" بذكر اسم أبيه وجده \"محمّد بن عمرو بن حزم\".\n٢ - زيادة لفظ \"وسبعت عندهن\" ولفظ: \"عندك\".\nتنبيه: ورد الإسناد هنا وعند مسلم \"عن عبد الملك بن أبي بكر بن عبد الرّحمن بن الحارث\" بدون ذكر \"عن أبيه\" وبدون ذكر أم سلمة.\nوفي تحفة الأشراف ١٣/ ٣٨، فيه \"عن أبيه\".\nقال المحقق الشّيخ عبد الصمد: هكذا وقع هذا اللّفظ في الأصول الّتي بأيدينا، وليس هو في النسخة المطبوعة، وفي (ل) عليه علامة التضبيب.\nوذكر هذا الحديث الإمام الدارقطني في (التتبع) وبين أن رواية الثّوريّ عن محمّد بن بكر عن عبد الملك بن أبي بكر عن أم سلمة متصلة، وكذا حديث حفص بن غياث عن عبد الواحد بن أعين عن أبي بكر.\nثمّ قال: وقد أرسله عبد الله بن أبي بكر وعبد الرّحمن بن حميد عن عبد الملك بن أبي بكر عن أبي بكر مرسلا، قاله سليمان بن بلال وأبو ضمرة، عن عبد الرّحمن بن حميد. التتبع ص ٣٦٣ - ٣٦٤.\nورد عليه الإمام النووي ﵀ في شرحه على مسلم (١٠/ ٢٨٥) فقال: وهذا الّذي ذكره الدارقطني من استدراكه هذا على مسلم فاسد، لأن مسلمًا ﵀ قد بين اختلاف الرواة في وصله وإرساله، ومذهبه، ومذهب الفقهاء والأصوليين، ومحققي المحدثين: أن الحديث إذا روي متصلا ومرسلا حكم بالاتصال ووجب العمل به، لأنها زيادة ثقة، وهي مقبولة عند الجماهير، فلا يصح استدراك الدارقطني. والله أعلم. =\n⦗٤١٣⦘ = وقد ذكره شيخي الشّيخ ربيع بن هادي المدخلي حفظه الله ووفقه، في رسالته (بين الإمامين مسلم، والدارقطني) تحت الحديث الثّاني والخمسون وذكر أقوال العلماء فيه ص ٣٦٠ - ٣٦١، ثمّ قال: إن كلا من الوصل والإرسال صحيح عن عبد الملك بن أبي بكر، إذ الرواة عنه كلهم ثقات؛ من أرسل منهم الحديث ومن وصله، ولعلّه كان يرويه تارة مرسلًا وأخرى متصلا، لكن الوصل زيادة من ثقات فيجب تقديمه والأخذ به وعدم اعتبار الإرسال مؤثرًا فيه، كما ذهب إلى ذلك أبو مسعود، وابن عبد البرّ، والنووي. ثمّ ذكر للحديث متابعتان وشاهدا من حديث أنس، ص ٣٦٥، ٣٦٦.\nقلت: وقد فطن إلى ذلك الإمام أبو عوانة فقد اكتفى بذكر متابعة واحدة، وقد مرت في ح ٤٧٤٢، وحديث أنس وسيأتي في ح ٤٧٤٧، ٤٧٤٨.\nوهذه قرينة قوية أن الروايات الّتي يوردها والأحاديث التي يذكرها يريد بها الدفاع عن أحاديث مسلم. والله أعلم.","vol":"11","page":411},{"text":"٤٧٤٦ - حدّثنا الدبري (^١)، عن عبد الرزّاق (^٢)، عن ابن عيينة، عن عبد الله بن أبي بكر، عن عبد الملك بن أبي بكر بن الحارث بن هشام، عن أبيه قال: لما تزوج النبي ﷺ أم سلمة فذكر مثله، وقال: \"وإلّا فثلثت، ثمّ أدور\" (^٣).\n_________\n(^١) هو إسحاق بن إبراهيم.\n(^٢) رواه في المصنِّف في النِّكاح، باب نكاح البكر (٢٣٦١٦) ح ١٠٦٤٥ وفيه: \"فثلاث\".\n(^٣) رواه مسلم في صحيحه، من طريق يحيى بن سعيد عن سفيان، به. وتقدم تخريجه في ح ٤٧٤٠.","vol":"11","page":413},{"text":"٤٧٤٧ - حدّثنا أبو داود السجستاني (^١)، قال: حدّثنا عثمان بن أبي\n⦗٤١٤⦘ شيبة (^٢)، قال: حدّثنا هُشيم (^٣) وإسماعيل (^٤)، عن خالد الحذاء، عن أبي قلابة، عن أنس بن مالك قال: \"إذا تزوج البكر على الثيب أقام عندها سبعًا. وإذا تزوج الثيب أقام عندها ثلاثًا. ولو (^٥) قلت أنه رفعه صدقت، ولكنه قال: السنة كذلك\" (^٦).\n_________\n(^١) رواه في سننه، في النِّكاح، باب في المقام عند البكر (٢/ ٥٩٤) ح (٢١٢٤).\n(^٢) عثمان بن محمّد بن إبراهيم بن عثمان العبسي.\n(^٣) هُشيم بن بشير.\n(^٤) إسماعيل بن إبراهيم المؤدب.\n(^٥) في مسلم: قال خالد: ولو قلت … إلخ.\n(^٦) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨٤، ح ٤٤ - عن يحيى بن يحيى، عن هُشيم، به. مثله. ليس فيه الراوي إسماعيل.\nوعند أبي عوانة تمييز المهمل \"خالد\". بذكر لقبه \"الحذاء\".","vol":"11","page":413},{"text":"٤٧٤٨ - حدّثنا الدبري، عن عبد الرزّاق (^١)، عن الثّوريّ، عن أيوب، وخالد الحذاء، عن أبي قلابة، عن أنس قال: \"من السنة إذا تزوج البكر على الثيب يقيم عند البكر سبعا، وعند الثيب ثلاثًا. ولو شئت قلت: رفعه إلى النّبيّ ﷺ\" (^٢).\n_________\n(^١) رواه في المصنِّف، في النِّكاح، باب نكاح البكر (٦/ ٢٣٥) ح ١٠٦٤٣ - مثله. ليس فيه: إذا تزوج البكر على الثيب.\n(^٢) رواه مسلم، تحت الكتاب والباب السابق -٢/ ١٠٨٤، ح ٤٥ - عن محمّد بن رافع، عن عبد الرزّاق، به. مثله.\nوالبخاري في صحيحه، في النِّكاح، باب إذا تزوج الثيب على البكر ح ٥١٤ - من =\n⦗٤١٥⦘ = طريق ابن أسامة، عن سفيان، به. وزاد \"ثمّ قسم\". بعد قوله: \"سبعًا\". لكنه جعل القول السابق من كلام أبي قلابة. ثمّ أورد رواية عبد الرزاق معلقًا.\nقال الحافظ: كأن البخاريّ أراد أن يبين أن الرِّواية عن سفيان الثّوريّ اختلفت في نسبة هذا القول هل هو قول أبي قلابة أو قول خالد، ويظهر أن هذه الزيادة في رواية خالد عن أبي قلابة دون رواية أيوب، ويؤيده أنه -أي البخاريّ- أخرجه في الباب الّذي قبله من وجه آخر عن خالد وذكر الزيادة في صدر الحديث. فتح الباري ٩/ ٣١٥.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين.\n٢ - زيادة لفظ \"وعند الثيب ثلاثًا\".","vol":"11","page":414},{"text":"٤٧٤٩ - حدّثنا أبو قلابة (^١)، قال: حدّثنا أبو عاصم (^٢)، قال: حدّثنا سفيان، عن أيوب، وخالد الحذاء، عن أبي قلابة، عن أنس بن مالك أنَّ النبي ﷺ قال: \"إذا تزوج البكر أقام عندها سبعًا، وإذا تزوج الأيم أقام عندها ثلاثًا\".\nوحدثنيه الصغاني، عن أبي قلابة، بمثله.\nوقال الصغاني: وهو غريب لا أعلمه \"قال النبي ﷺ \" غير أبي قلابة (^٣).\n_________\n(^١) هو عبد الملك الرقاشي.\n(^٢) هو الضحاك بن مخلد.\n(^٣) ذكر هذا الحديث الحافظ ابن حجر ﵀ في الفتح ٩/ ٣١٥، وقال: وشذ =\n⦗٤١٦⦘ = أبو قلابة الرقاشي فرواه عن أبي عاصم. فذكره ثمّ قال: أخرجه أبو عوانة في صحيحه عنه. وذكر كلام الصاغاني أيضًا. ثمّ قال: وقد أخرج الإسماعيلي من طريق أيوب من رواية عبد الوهّاب الثقفي عنه عن أبي قلابة، عن أنس قال: قال رسول الله ﷺ. فصرح برفعه، وهو يؤيد ما ذكرته أن السياق في رواية سفيان لخالد، ورواية أيوب هذه إن كانت محفوظة احتمل أن يكون أبو قلابة لما حدث به أيوب جزم برفعه إلى النبي ﷺ، وقد أخرجه ابن خزيمة في صحيحه، وأخرجه ابن حبّان أيضًا عنه عن عبد الجبار بن العلاء عن سفيان بن عيينة عن أيوب، وصرح برفعه، وأخرجه الدارمي والدارقطني من طريق محمّد بن إسحاق عن أيوب مثله، فبينت أن رواية خالد هي الّتي قال فيها (من السنة)، وأن رواية أيوب قال فيها: (قال النبي ﷺ) اهـ.","vol":"11","page":415},{"text":"٤٧٥٠ - ز حدّثنا ابن شاذان الجوهري (^١)، قال: حدّثنا معلى (^٢)، قال: حدّثنا هُشيم (^٣)، قال: حدّثنا حميد (^٤)، عن أنس \"أنَّ النبي ﷺ لما دخل بصفية أقام عندها ثلاثًا\" (^٥).\n_________\n(^١) هو محمّد بن شاذان.\n(^٢) معلى بن منصور الرازي.\n(^٣) ابن بشير.\n(^٤) حميد بن أبي حميد الطويل.\n(^٥) الإسناد رجاله ثقات. وهو من زوائد أبي عوانة على مسلم.\nوقد رواه البخاريّ في صحيحه، في المغازي، باب غزوة خيبر- ح ٤٢١٢، ٤٢١٣ - بأطول ممّا هنا من طريق يحيى ومحمد بن جعفر بن أبي كثير، عن حميد، به. وصرح فيه حميد بالسماع من أنس.","vol":"11","page":416},{"text":"٤٧٥١ - ز حدّثنا أبو داود السجزي (^١)، قال: حدّثنا وَهب بن بقية (^٢)، وعثمان بن أبي شيبة (^٣)، قالا: حدّثنا هُشيم، قال: عن حميد، عن أنس قال: \"لما أخذ رسول الله ﷺ صفية أقام عندها ثلاثًا\".\nزاد عثمان: \"وكانت ثيبا\".\nقال: وحدثنا هشيم (^٤)، قال: حدّثنا حميد، قال: حدّثنا ثابت، بمثله (^٥).\n_________\n(^١) هو السجستاني، والحديث في سننه في النِّكاح، باب في المقام عند البكر - ح ٢١٢٣.\n(^٢) ابن عثمان الواسطي.\n(^٣) هو عثمان بن محمّد بن إبراهيم العبسي.\n(^٤) في سنن أبي داود: وقال: حدثني هشيم، أخبرنا حميد، أخبرنا أنس.\n(^٥) رجاله ثقات. وهو من زوائد أبي عوانة على مسلم. وقد أخرجه البخاريّ في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":417},{"text":"٤٧٥٢ - حدّثنا أبو داود الحراني، قال: حدّثنا أبو عاصم، قال: حدّثنا سفيان الثّوريّ، عن خالد، عن أبي قلابة، عن أنس قال: \"من السنة إذا تزوج البكر على الثيب أقام عندها سبعًا وإذا تزوج الثيب على البكر أقام عندها ثلاثًا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق عبد الرزاق، عن سفيان به، مثله. وتقدم تخريجه في ح ٤٧٤٨.","vol":"11","page":417},{"text":"٤٧٥٣ - قرأت على أبي سلمة الفقيه ﵀، عن عبد الملك الذماري، عن سفيان الثّوريّ، عن خالد وأيوب بمثله سواء (^١).\n_________\n(^١) الحديث تقدّم تخريجه في ح ٤٧٤٨. وطريق عبد الملك عن الثّوريّ من زوائد أبي عوانة =\n⦗٤١٨⦘ = على مسلم.","vol":"11","page":417},{"text":"٤٧٥٤ - حدّثنا إسماعيل بن عيسى الجيشاني (^١)، قال: حدّثنا يزيد بن أبي حكيم العدني (^٢)، قال: حدّثنا سفيان بمثله (^٣).\n_________\n(^١) لم أقف عليه.\n(^٢) العدني أبو عبد الله. قال الذهبي والحافظ: صدوق. الكاشف ٣/ ٢٤١، التقريب ٧٧٥٣.\n(^٣) الحديث تقدّم تخريجه في ٤٧٤٨. وطريق يزيد عن الثّوريّ من زوائد أبي عوانة على مسلم.\nملحوظة: في نهاية هذا الباب كُتب في الهامش: بلغ علي بن محمّد المهراني قراءتي الخامس فصحح أو صحح ولله الحمد.","vol":"11","page":418},{"text":"<span data-type='title' id=toc-746>بيان حظر نكاح المطلقة ثلاثًا على المطلق، وإن تزوجت زوجًا غيره حتّى يجامعها ويصيب منها هذا الزوج الأخير، والدليل على أن المباشرة والخلوة دون المجامعة لا يوجبان حكم الجماع.</span>","vol":"11","page":419},{"text":"٤٧٥٥ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن عيينة،\nح وحدثنا أحمد بن شيبان (^١)، ومحمد بن عيسى المدائني (^٢)، قالا: حدّثنا سفيان بن عيينة، عن الزّهريّ، عن عروة، عن عائشة قالت: \"جاءت امرأة رفاعة القرظي إلى النّبيّ ﷺ فقالت: إنِّي كنت عند رفاعة فطلقني فبت طلاقي. وإني تزوجت عبد الرّحمن بن الزبير، وإن ما معه مثل هدبة الثّوب. فقال: أتريدين أن ترجعي إلى رفاعة؟ لا حتّى تذوقي عُسيلته ويذوق عُسيلتك\".\nزاد يونس والمدائني: \"وأبو بكر عند النَّبي ﷺ، وخالد بن سعيد بالباب ينتظر أن يؤذن له، فقال: يا أبا بكر ألا تسمع هذه ما تجهر به عند رسول الله ﷺ\".\nزاد يونس: \"إن الله لا يستحيى من الحق\" (^٣).\n_________\n(^١) هو الرملي.\n(^٢) محمّد بن عيسى بن حَيَّان، المدائني الباكسائي (يعرف بأبي المسكين).\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب لا تحل المطلقة ثلاثا لمطلقتها حتّى تنكح =\n⦗٤٢٠⦘ = زوجًا غيره ويطأها، ثم يفارقها، وتنقضي عدتها - ٢/ ١٠٥٥ - ١٠٥٦، ح ١١١ - عن أبي بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا سفيان، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تمييز المهمل \"سفيان\" بذكر اسم أبيه \"عيينة\".\n٢ - تمييز الاسم المهمل الوارد في المتن \"خالد\" بذكر اسم أبيه \"سعيد\".\n٣ - بيان مرجع الضمير في لفظ \"عنده\" حيث صرح أبو عوانة بـ \"عند النبي ﷺ\".\n٤ - زيادة لفظ: \"إنَّ الله لا يستحي من الحق\". وفيه أيضا تساوي رجال الإسنادين.","vol":"11","page":419},{"text":"٤٧٥٦ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي (^١)، قال: حدثنا سفيان، بمثل حديث المدائني، إلى قوله: عند رسول الله ﷺ (^٢).\n_________\n(^١) رواه في الأم، في نكاح المطلقة ثلاثًا (٥/ ٢٤٨) مثله. وزاد فيه على حديث المدائني لفظ: فتبسم النبي ﷺ.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. وهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":420},{"text":"٤٧٥٧ - حدثنا يونس (^١)، قال: أخبرنا ابن وهب، قال: أخبرني يونس (^٢)، عن ابن شهاب، حدثني عروة بن الزبير، أن عائشة أخبرته \"أن رفاعة القرظي طلق امرأته فبت طلاقها، فتزوجت بعده عبد الرحمن بن الزبير، فجاءت رسول الله ﷺ فقالت: إنها كانت تحت رفاعة فطلقها آخر ثلاث تطليقات، فتزوجت بعده عبد الرحمن بن الزبير، وإنه والله\n⦗٤٢١⦘ ما معه إلا مثل هذه الهُدبة، وأخذت هدبة من خُلْقَانها (^٣). قال: فتبسم رسول الله ﷺ ضاحكًا، قال: لعلك تريدين أن ترجعي إلى رفاعة! لا، حتى يذوق عُسيلتك وتذوقي عُسيلته. قال: وأبو بكر جالس عند رسول الله ﷺ وخالد بن سعيد جالس بباب الحجرة لم يؤذن له، فطفق خالد ينادي أبا بكر: ألا تزجر هذه عما تجهر به عند رسول الله ﷺ (^٤).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) ابن يزيد الأيلي.\n(^٣) في مسلم: جلبابها. والخلقان، من خَلَق، وهو في الأصل مصدر الأخْلَق، وهو الأمْلَس. يقال: ثوب خَلَق. والجمع خُلقان وأخلاق. وثوب خلق: بالٍ. النهاية ٢/ ٧١، لسان العرب ١٠/ ٨٨ - ٨٩.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٦ - ١٠٥٧، ح ١١٢ - عن أبي الطاهر وحرملة بن يحيى جميعًا عن ابن وهب، به. بألفاظ متقاربة.","vol":"11","page":420},{"text":"٤٧٥٨ - حدثنا أبو حميد (^١)، قال: حدثنا حجاج (^٢)، قال: قال ابن جريج: حدثني ابن شهاب، عن عروة، أن عائشة زوج النبي ﷺ أخبرته أنَّ رفاعة القرظي، ح وحدثنا الدبري، عن عبد الرزاق، عن معمر، وابن جريج أن ابن شهاب أخبرهما (^٣).\n_________\n(^١) هو عبد الله بن محمد بن تميم.\n(^٢) ابن محمد الأعور.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق حجاج وعبد الرزاق عن ابن جريج من زوائد أبي عوانة على مسلم.\nأما طريق عبد الرزاق عن معمر فرواه مسلم في صحيحه -٢/ ١٠٥٧، ح ١٣ - عن =\n⦗٤٢٢⦘ = عبد بن حميد، عنه، به.","vol":"11","page":421},{"text":"٤٧٥٩ - وحدثنا محمد بن إسحاق بن الصباح الصنعاني (^١)، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة أنها أخبرته \"أنّ رفاعة القرظي طلق امرأة له فبت طلاقها، فتزوجها بعده عبد الرحمن بن الزبير، فجاءت رسول الله ﷺ فقالت: يا نبي الله إنها كانت عند رفاعة فطلقها -قال ابن جريج: ثلاث تطليقات، قال معمر: آخر ثلاث تطليقات- فتزوجت بعده عبد الرحمن بن الزبير، وإنه والله ما معه يا رسول الله إلا مثل هذه الهدبة، فتبسم رسول الله ﷺ ثم قال لها: لعلك تريدين أن ترجعي إلى رفاعة. لا، حتى تذوقي عُسيلته ويذوق عُسيلتك. قالت: وأبو بكر جالس عند رسول الله ﷺ وخالد بن سعيد بن العاص جالس بباب الحجرة لم يؤذن له، فطفق خالد ينادي أبا بكر يقول: يا أبا بكر، ألا تزجر هذه عما تجهر به عند رسول الله ﷺ؟ \" (^٢).\n_________\n(^١) لم أقف عليه.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٧، ١١٣ - عن عبد بن حميد عن عبد الرزاق، عن معمر، به. إلى قوله: \" … آخر ثلاث تطليقات\".\nوأحال الباقي على رواية يونس.\nوالبخاري في صحيحه، في الطلاق، باب من جوز الطلاق الثلاث - ح ٥٢٦٠ - من طريق عقيل، عن الليث، به. مختصرًا.","vol":"11","page":422},{"text":"٤٧٦٠ - حدّثنا أبو أمية (^١)، قال: حدّثنا أبو عاصم (^٢)، قال: حدثنا ابن أبي ذئب (^٣)،\nح وحدثنا عمار (^٤)، قال: حدثنا يونس بن محمّد (^٥)، قال: حدثنا اللَّيث، قال: حدثنا أيوب بن موسى (^٦) كلاهما بإسناده نحوه (^٧).\n_________\n(^١) محمّد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) الضحاك بن مخلد.\n(^٣) محمّد بن عبد الرّحمن بن أبي ذئب.\n(^٤) ابن رجاء.\n(^٥) ابن مسلم، المؤدب.\n(^٦) أيوب بن موسى بن عمرو، الأموي.\n(^٧) الحديث رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. وطريق ابن أبي ذئب وأيوب بن موسى من زوائد أبي عوانة على مسلم.","vol":"11","page":423},{"text":"٤٧٦١ - حدّثنا أبو داود الحراني، قال: حدثنا محاضر بن المورع، قال: حدّثنا هشام بن عروة، عن أبيه أن عائشة أخبرته \"أنَّ رجلا من بني قريظة تزوج امرأة فطلقط فتزوجها رجل منهم، فأتت النّبيّ ﷺ لينزعها منه، فقال: أتريدين أن ترجعي إلى زوجك الأوّل، فقالت: والله يا رسول الله ما معه إِلَّا مثل الهُدبة. قال: لا، حتّى تذوقي عُسيلته ويذوق عسيلتك\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ٢/ ١٠٥٧، ١١٤ - من طريق أبي أسامة، وابن فضيل، وأبي معاوية كلهم عن هشام، به. وذكر لفظ أبي أسامة فقط. وقد رواه =\n⦗٤٢٤⦘ = مختصرًا بلفظ: أنَّ رسول الله سئل عن المرأة يتزوجها الرَّجل، فيطلقها، فتتزوج رجلا، فيطلقها قبل أن يدخل بها. أتحل لزوجها الأوّل؟ قال: لا، حتّى يذوق عُسيلتها.\nوالبخاري في صحيحه، في الطلاق، باب من قال لامرأته: أنت علي حرام - ح ٥٢٦٥ - من طريق أبي معاوية، عن هشام به، نحوه.","vol":"11","page":423},{"text":"٤٧٦٢ - حدّثنا محمّد بن حَيُّويَه (^١)، قال: حدّثنا محمّد بن سعيد (^٢)، قال: حدّثنا علي بن مسهر، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"طلق رفاعة امرأته فتزوجها عبد الرّحمن بن الزبير، فقالت: يا رسول الله، والله ما معه إِلَّا مثل هدبتي هذه … \" (^٣)، وذكر الحديث.\nفيه دليل على أن المرأة إذا كان زوجها عنينا وسألت السلطان انتزاعها منه، أن لا ينتزعها ويتركها عنده (^٤).\n_________\n(^١) هو محمّد بن يحيى بن حيويه.\n(^٢) محمّد بن سعيد بن سليمان الأصبهاني.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق علي بن مسهر من زوائد أبي عوانة على مسلم.\n(^٤) فيما قاله الإمام أبو عوانة نظر، حيث إن عبد الرّحمن بن الزبير لم يكن عنينا، بل كان له أولاد من زوجة أخرى.","vol":"11","page":424},{"text":"٤٧٦٣ - حدّثنا محمّد بن إسماعيل الصائغ، قال: حدّثنا القعنبي، ح وحدثنا إسماعيل (^١) القاضي، قال: حدّثنا إبراهيم بن\n⦗٤٢٥⦘ حمزة (^٢)، قالا: حدّثنا عبد العزيز بن محمّد الدراوردي، عن هشام بن عروة، عن أبيه، عن عائشة \"أن رفاعة طلق امرأته فنكحها عبد الرّحمن بن الزبير، فاعترض عنها، فجاءت رسول الله ﷺ فذكرت زوجها، فقالت: والذي أكرمه! ما معه إِلَّا مثل هدبة الثّوب. قال: لعلّك تريدين أن ترجعي إلى زوجك؟ لا، حتّى تذوقي عُسيلته ويذوق عسيلتك\" (^٣).\n_________\n(^١) إسماعيل بن إسحاق.\n(^٢) الزبيري، المدني.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في- ح ٤٧٦١ - بألفاظ مختلفة مختصرًا.\nوطريق عبد العزيز بن محمّد، عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":424},{"text":"٤٧٦٤ - حدّثنا أبو عبيدة بن أخي هناد (^١)، قال: حدّثنا يحيى بن يعلى (^٢)، قال: حدّثنا زائدة (^٣)، عن هشام بن عروة، عن أبيه بنحوه. وقال فيه: \"حتّى تذوقي عُسيلته. قالت: \"فإنّه أتاني هبّةً\" (^٤) -تعني: مرّة.\n_________\n(^١) هو السري بن يحيى.\n(^٢) يحيى بن يعلى بن الحارث المحاربي.\n(^٣) هو ابن قدامة الثقفي.\n(^٤) رواه مسلم في صحيحه، من طريق أبي أسامة، وابن فضيل، وأبي معاوية كلهم عن هشام، به. وتقدم تخريجه في ح ٤٧٦١. وطريق زائدة عن هشام من زوائد أبي عوانة على مسلم.\nزاد أبو عوانة: \"فإنّه أتاني هبة\". تعني: مرّة.","vol":"11","page":425},{"text":"٤٧٦٥ - حدّثنا عمر بن شبة النمري، وعبد الرّحمن بن منصور أبو سعيد البصري (^١)، قال: حدّثنا يحيى بن سعيد القطان، عن عبيد الله بن\n⦗٤٢٦⦘ عمر (^٢)، قال: حدثني القاسم، عن عائشة \"أن رب طلق امرأته ثلاثًا، فتزوجت زوجًا فطلقها قبل أن يدخل بها، فسئل رسول الله ﷺ: أتحل للأول؟ قال: لا، حتّى يذوق عسليتها كما ذاق الأوّل\" (^٣).\nلم يقل عمر: كما ذاق الأوّل.\n_________\n(^١) عبد الرّحمن بن محمّد بن منصور.\n(^٢) ابن حفص بن عاصم العمري.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٥٧، ح ١١٥ - من طريق علي بن مسهر، عن عبيد الله بن عمر، به. بألفاظ متقاربة.\nومن طريق عبد الله بن نمير ويحيى بن سعيد جميعًا عن عبيد الله، به. وأحال لفظهما على رواية علي بن مسهر.\nوالبخاري في صحيحه، في الطّلاق، باب من جوز الطّلاق الثلاث - ح ٥٢٦١ - عن محمّد بن بشار، حدّثنا يحيى، به. مثله.","vol":"11","page":425},{"text":"٤٧٦٦ - حدّثنا محمّد بن إسماعيل الصائغ بمكة، قال: حدّثنا مسدد، قال: حدّثنا يحيى بن سعيد (^١)، بإسناده مثله: \"كما ذاق الأوّل\" (^٢).\n_________\n(^١) هو القطان.\n(^٢) رواه مسلم في صحيحه، عن محمّد بن المثنى، عن يحيى بن سعيد به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":426},{"text":"٤٧٦٧ - حدّثنا إبراهيم بن أبي داود الأسدي، قال: حدّثنا محمّد بن أبي بكر المقدَّمي (^١)، قال: حدّثنا المعتمر بن سليمان، عن عبيد الله بن عمر بمثله (^٢).\n_________\n(^١) محمّد بن أبي بكر بن علي بن عطاء المقدمي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٧٦٥.","vol":"11","page":426},{"text":"٤٧٦٨ - حدّثنا مطيّن (^١)، قال: حدّثنا عبد الله بن عمر (^٢)، قال: حدّثنا ابن أبي زائدة (^٣)، عن يحيى بن سعيد (^٤)، عن القاسم، عن عائشة مثل حديث عبيد الله، عن القاسم، عن عائشة، سئل رسول الله ﷺ. فذكر مثله \"حتّى يذوق عسيلتها ما ذاق صاحبه\" (^٥).\n_________\n(^١) أبو جعفر محمّد بن عبد الله بن سليمان الحضرمي، الملقب بمُطيَّن.\n(^٢) هكذا في الأصل، ولكن بعد الرجوع إلى ترجمة شيخه يحيى لم أقف على تلميذ له باسم عبد الله، وإنّما روى عنه عبيد الله بن عمر القواريري. فإن كان هو فهو ثقة، وتقدمت ترجمته.\n(^٣) يحيى بن زكريا بن أبي زائدة.\n(^٤) ابن قيس الأنصاري.\n(^٥) رواه مسلم في صحيحه، من طريق علي بن مسهر، عن عبيد الله بن عمر، به. وتقدم تخريجه في ٤٧٦٥.\nوطريق يحيى بن سعيد الأنصاري عن القاسم، من زوائد أبي عوانة على مسلم.","vol":"11","page":427},{"text":"<span data-type='title' id=toc-747>باب النهي عن العزل </span>(^١).\n_________\n(^١) العزل هو: أن يجامع. فإذا قارب الإنزال نزع، وأنزل خارج الفرج. وهو مكروه عندنا في كلّ حال. شرح مسلم للنووي. ١٠/ي ٢٥٠.","vol":"11","page":428},{"text":"٤٧٦٩ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود (^١)،\nح وحدثنا أبو داود الحراني، قال: حدّثنا أبو الوليد (^٢)،\nح وحدثنا أبو قلابة (^٣)، قال: حدّثنا بشر بن عمر،\nح وحدثنا محمّد بن حَيُّويَه، قال: حدّثنا حجاج (^٤) قالوا: حدّثنا شعبة، عن أنس بن سيرين، عن أخيه معبد بن سيرين، عن أبي سعيد الخدري \"أنَّ النَّبي ﷺ سئل عن العزل، فقال: لا عليكم أن لا تفعلوا. فإنما هو القدر\" (^٥).\n⦗٤٢٩⦘ وكذا رواه بشر بن المفضل (^٦). وقال غيره (^٧): \"أن لا تفعلوا ذاكم\".\nورواه بهز قال: قلت له: سمعته من أبي سعيد؟ قال: نعم (^٨).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٨٩، رقم ٢١٧٧.\n(^٢) هشام بن عبد الملك الطيالسي.\n(^٣) عبد الملك بن يزيد الرقاشي.\n(^٤) إمّا الأعور المصيصي أو ابن منهال. وكلاهما ثقتان، وتقدمت ترجمتهما.\n(^٥) رواه مسلم في صحيحه، في النِّكاح، باب حكم العزل (٢/ ١٠٦٢) ح ١٢٨ - من طريق بشر بن المفضل، عن شعبة، به. مثله.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا مساواة.\n٢ - بيان أن معبد بن سيرين هو أخو أنس بن سيرين.\n٣ - زيادة لفظ: \"سئل عن العزل؟ \".\n(^٦) هذه رواية مسلم وسبق تخريجها في الحاشية السابقة.\n(^٧) وهم محمّد بن جعفر وخالد بن الحارث، وعبد الرّحمن بن مهدي، وقد روى روايتهم المذكورة الإمام مسلم في صحيحه - ح ١٢٩ - في نفس الموضع السابق الذي تقدّم ذكره.\n(^٨) رواية بهز رواها الإمام مسلم في صحيحه - ح ١٢٩ - .","vol":"11","page":428},{"text":"٤٧٧٠ - حدّثنا عبّاس الدوري، قال: حدّثنا شبابة (^١)، قال: حدّثنا شعبة، عن أنس بن سيرين، عن أخيه معبد بن سيرين، عن أبي سعيد الخدري عن النَّبي ﷺ في العزل. قال: \"لا عليكم ألَّا تفعلوا فإنما هو قدر\" (^٢).\nقال شعبة: قلت لأنس بن سيرين: أسمعه معبد من أبي سعيد؟ قال: نعم.\nرواه عبد الأعلى، عن هشام، عن ابن سيرين، عن معبد (^٣).\n_________\n(^١) شبابة بن سوار المدائني.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوفي مسلم: قال: قلت له: سمعته من أبي سعيد. وعند أبي عوانة: قال شعبة: قلت لأنس بن سيرين: أسمعه معبد من أبي سعيد.\n(^٣) رواية عبد الأعلى رواها الإمام مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٣، ح ١٣١ - عن محمّد بن المثنى، عن عبد الأعلى، به.","vol":"11","page":429},{"text":"٤٧٧١ - حدّثنا يعقوب بن سفيان (^١)، قال: حدّثنا عثمان بن\n⦗٤٣٠⦘ الهيثم (^٢)،\nح وحدثنا أبو حاتم الرازي (^٣)، قال: حدّثنا الأنصاري (^٤)، قالا: حدّثنا هشام بن حسان، عن محمّد بن سيرين، عن معبد بن سيرين -قال عثمان: قال: قلنا لأبي سعيد. وقال الأنصاري: قال: قلت لأبي سعيد الخدري-: \"أسمعت رسول الله ﷺ يذكر في العزل شيئًا؟ قال: نعم، سألناه عن العزل، قال: وما ذاك؟ قلنا: نكون عند المرأة فنحب أن نصيب منها، ونكره أن تعلّق، مخافةً على الولد، وتكون لنا الجارية فنكره أن تعلّق فنعزل عنها، فقال: لا عليكم أن لا تفعلوا ذاكم، فإنما هو القدر\" (^٥).\n_________\n(^١) أبو يوسف الفسوي.\n(^٢) عثمان بن الهيثم بن جهم العبدي.\n(^٣) محمّد بن إدريس بن المنذر الحنظلي.\n(^٤) هو محمّد بن عبد الله الأنصاري.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٣، ١٣١ - من طريق عبد الأعلى، عن هشام، به. وذكر لفظه إلى قوله … نعم. وأحال باقي الحديث إلى حديث ابن عون.\nوفي حديث ابن عون: \"ونكره أن تحمل\".\nوعند أبي عوانة تمييز المهمل \"هشام\" بذكر اسم أبيه. وهو من فوائد الاستخراج.","vol":"11","page":429},{"text":"٤٧٧٢ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، قال: حدّثنا سفيان -قال يونس: وحدثناه سفيان- عن ابن أبي نجيح، عن مجاهد، عن قزعة، عن أبي سعيد الخدري أنَّ النبي ﷺ قال: \"ليس من نفس\n⦗٤٣١⦘ مخلوقة إِلَّا والله خالقها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٣، ح ١٣٢ - عن عبيد الله بن عمر، وأحمد بن عبدة، جميعًا عن سفيان بن عيينة، به. نحوه. وبأطول ممّا هنا.","vol":"11","page":430},{"text":"٤٧٧٣ - حدّثنا الصغاني، قال: حدّثنا معلى بن منصور، قال: حدّثنا سفيان بن عيينة، بإسناده \"ذُكِرَ العزل عند رسول الله ﷺ قال: ولِمَ يفعل ذلك أحدُكم؟ -ولم يقل: فلا يفعل ذلك أحدُكم- فإنها ليست نفس مخلوقة إِلَّا الله خالقها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن عبيد الله بن عمر، وأحمد بن عبدة، جميعًا عن سفيان، به. مثله. إِلَّا أن فيه: \"فإنّه\"، بدل: \"فإنها\". وتقدم تخريجه في الحديث السابق.","vol":"11","page":431},{"text":"٤٧٧٤ - حدّثنا أبو أمية، قال: حدّثنا عبد الله بن حُمران (^١)، عن ابن عون، عن محمّد، عن عبد الرّحمن بن بشر بن مسعود الأنصاري، رفع الحديث حتّى رده إلى أبي سعيد الخدري قال: \"ذُكِرَ العزل عند رسول الله ﷺ قال: فقال: وما ذاكم؟ قالوا: الجارية تكون للرجل ترضع له فيصيب منها ويكره أن تحمل منه، والرجل تكون له المرأة ترضع له فيصيب منها ويكره أن تحمل منه. قال: لا عليكم أن لا تفعلوا ذلك. فإنّما هو المقدر (^٢) \" (^٣).\n_________\n(^١) أبو عبد الرّحمن البصري.\n(^٢) هكذا في الأصل، وفي صحيح مسلم \"القدر\".\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٣، ح ١٣١ - من طريق معاذ بن معاذ، عن ابن عون، به. بألفاظ متقاربة. وزاد: قال ابن عون: =\n⦗٤٣٢⦘ = فحدثت به الحسن. فقال: والله لكأن هذا زَجْرُ.","vol":"11","page":431},{"text":"٤٧٧٥ - حدّثنا أبو داود الحراني، ومحمد بن عبد الملك الدقيقي، قالا: حدّثنا يزيد بن هارون قال: حدّثنا ابن عون، عن محمّد بن سيرين، عن عبد الرّحمن بن بشر -يعني ابن مسعود الأنصاري- يَرُدّ الحديث إلى أبي سعيد الخدري قال: \"قلت: يا رسول الله، الرَّجل تكون عنده الجارية فيصيب منها، ويكره أن تحمل فيعزل عنها، فقال: لا عليكم ألَّا تفعلوا ذلكم، فإنّما هو القدر\" (^١).\nقال أبو عوانة: يقولون: هو عبد الرّحمن بن بشر بن مسعود، وقد قال بعضهم: \"ابن بشير وغلط\".\n_________\n(^١) روه مسلم في صحيحه، من طريق معاذ بن معاذ عن ابن عون به، وتقدم تخريجه في الحديث السابق.","vol":"11","page":432},{"text":"٤٧٧٦ - حدّثنا محمّد بن غالب تمتام (^١)، قال: حدّثنا عبد الله بن عبد الوهّاب (^٢)، قال: حدّثنا حماد بن زيد، قال: حدّثنا أيوب، عن محمّد، عن عبد الرّحمن بن بشر بن مسعود، عن أبي سعيد الخدري قال: \"سئل رسول الله ﷺ عن العزل، فقال: لا عليكم أن لا تفعلوا ذاكم، فإنما هو القدر\" (^٣).\n_________\n(^١) أبو جعفر محمّد بن غالب بن حرب، الضبي البصري.\n(^٢) عبد الله بن عبد الوهّاب الحَجبي، البصري.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٦٢) ح ١٣٠ - عن أبي =\n⦗٤٣٣⦘ = الربيع الزهراني، وأبي كامل الجحدري قالا: حدّثنا حماد، به. مثله. إِلَّا أن فيه \"النبي\" بدل \"الرسول\" وزاد: قال محمّد: وقوله: \"لا عليكم\" أقرب إلى النهي.","vol":"11","page":432},{"text":"٤٧٧٧ - حدّثنا محمّد بن صالح المعروف بكَعب الذراع الواسطي (^١)، وإبراهيم بن أبي داود الأسدي، قالا: حدّثنا عبد الله بن محمّد بن أسماء، قال: حدّثنا جويرية، عن مالك، عن الزّهريّ، عن ابن مُحيريز (^٢)، عن أبي سعيد الخدري، قال: \"أصبنا سبايا، فقلنا (^٣) نعزل. فسألنا رسول الله ﷺ عن ذلك؟ فقال: وإنكم لتفعلون؟ وإنكم لتفعلون؟ وإنكم لتفعلون؟ ما من نسمة كائنةٌ إلى يوم القيامة إِلَّا هي كائنة\" (^٤).\n_________\n(^١) محمّد بن صالح بن شعبة، أبو عبد الله الواسطي.\n(^٢) هو عبد الله.\n(^٣) في مسلم: فكنا.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٢، ح ١٢٧ - عن عبد الله بن محمّد بن أسماء، به. مثله.","vol":"11","page":433},{"text":"٤٧٧٨ - حدّثنا عبد الكريم بن الهيثم الديرعاقولي (^١)، قال: حدّثنا يزيد بن عبد ربه (^٢)، قال: حدّثنا محمّد بن حرب (^٣)، قال: حدّثنا الزبيدي (^٤)، عن الزّهريّ، بإسناده مثله (^٥).\n_________\n(^١) عبد الكريم بن الهيثم بن زياد بن عمران، أبو يحيى القطان.\n(^٢) الزبيدي بالضم، أبو الفضل الحمصي المؤذن.\n(^٣) محمّد بن حرب الخولاني، الحمصي.\n(^٤) هو محمّد بن الوليد، صُرح باسمه عند النسائي في الكبرى.\n(^٥) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق. =\n⦗٤٣٤⦘ = وطريق محمد بن الوليد عن الزّهريّ من زوائد أبي عوانة على مسلم.\nوهذا الطريق رواه النسائي في الكبرى في عشرة النِّساء ٥/ ٣٤٣ عن كثير بن عبيد، عن محمّد بن حرب، به.\nوقد خالف معمر الزبيدي، فقال: عن الزّهريّ، عن عطاء. رواه النسائي في الكبرى في نفس الموضع. لكن وافق الزبيدي مالك. كما سبق في ح ٤٧٧٧.","vol":"11","page":433},{"text":"٤٧٧٩ - حدّثنا أبو أمية، قال: حدّثنا أبو اليمان (^١)، قال: حدّثنا شعيب (^٢)، عن الزّهريّ قال: حدثني عبد الله بن محيريز أن أبا سعيد الخدري أخبره \"أنه بيَّنَّا هو جالس عند رسول الله ﷺ جاء رجل من الأنصار فقال: يا رسول الله، إنا نصيب سبيًا فنحب الأثمان، فكيف ترى في العزل؟ فقال النّبيّ ﷺ: أو إنكم لتفعلون ذلكم؟ لا عليكم أن لا تفعلوا، ذلكم فإنّما ليست نسمة كتب الله أن تخرج إِلَّا وهي خارجة\" (^٣).\n_________\n(^١) هو الحكم بن نافع.\n(^٢) شعيب بن أبي حمزة الأموي.\n(^٣) رواه مسلم في صحيحه، من طريق مالك عن الزهري، به. نحوه. وتقدم تخريجه في ح ٤٧٧٧.\nفوائد الاستخراج:\n١ - ذكر اسم ابن محيريز عند أبي عوانة. فقال: \"عبد الله\".\n٢ - وزيادة عنده من أوله إلى قوله: \" … يا رسول الله\".\nورواه البخاريّ في صحيحه، في البيوع- ح ٢٢٢٩ - عن أبي اليمان، به. مثل لفظ أبي عوانة.","vol":"11","page":434},{"text":"٤٧٨٠ - حدّثنا موسى بن سعيد الدنداني، قال: حدّثنا أحمد بن شبيب (^١)، قال: حدثني أبي، عن يونس، عن ابن شهاب. بمثله (^٢).\n_________\n(^١) ابن سعيد الحَبَطي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٧٧٧. وهذا الطريق من زوائد أبي عوانة\nعلى مسلم.\nورواه البخاريّ في صحيحه، في القدر، باب وكان أمر الله قدر مقدورًا - ح ٦٦٠٣ - من طريق عبد الله، عن يونس، به.","vol":"11","page":435},{"text":"٤٧٨١ - حدّثنا يوسف القاضي (^١)، قال: حدّثنا الربيع [¬*] الزهراني (^٢)، قال: حدثنا إسماعيل بن جعفر،\nح وحدثني أبي (^٣)، قال: حدّثنا علي بن حجر (^٤)، قال: حدّثنا إسماعيل بن جعفر، قال: حدّثنا ربيعة، عن محمّد بن يحيى بن حبّان، عن ابن محيريز قال: \"دخلت أنا وأبو صِرْمة (^٥) على أبي سعيد الخدري، فسأله أبو صِرْمة فقال: يا أبا سعيد، هل سمعت رسول الله ﷺ يذكر العزل؟ قال: نعم، غزونا مع رسول الله ﷺ غزوة بني المصطلق (^٦) فسبينا\n⦗٤٣٦⦘ كرائم العرب، فطالت علينا العُزبة، ورغبنا في الفداء (^٧)، فأردنا أن نستمتع ونعزل، فقلنا: نفعل ورسول الله ﷺ بين أظهرنا لا نسأله! فسأَلنا رسول الله ﷺ فقال: لا عليكم أن لا تفعلوا، ما كتب الله خلقَ نَسمة هي كائنةٌ إلى يوم القيامة إِلَّا ستكون\" (^٨).\n_________\n(^١) هو ابن يعقوب القاضي.\n(^٢) سليمان بن داود العتكي، الزهراني.\n(^٣) إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٤) علي بن حُجر، بضم المهملة وسكون الجيم، السعدي.\n(^٥) صحابي، أنصاري اسمه مالك بن قيس. الإصابة ٣/ ٣٥٣ القسم الأوّل.\n(^٦) غزوة بني المصطلق: وقعت في يوم الاثنين من شهر شعبان من السنة الخامسة للهجرة. =\n⦗٤٣٦⦘ = وبنو المصطلق: هم قبيلة من خزاعة الأزدية اليمانية. وهم يسكنون قديد التي وقعت فيه الغزوة، وهي بين مكّة والمدينة، وتبعد قديد عن مكّة ١٢٠ كيلًا.\nوفي السيرة النبوية الصحيحة: وكانوا يسكنون قديدًا وعسفان، والمسافة بينهما أربعون كيلًا. في حين تنتشر ديار خزاعة على الطريق من المدينة إلى مكّة ما بين مر الظهران الّتي تبعد عن مكّة ٣٠ كيلًا وبين الأبواء (شرق مستورة بثلائة أكيال) التي تبعد عن مكّة ٢٤٠ كيلًا. الطبقات الكبرى لابن سعد ٦٣١٢، مرويات غزوة بني المصطلق ص ٤٦، ٥٦، ٩٧، السيرة النبوية الصحيحة ٢/ ٤٠٤.\n(^٧) قوله: فطالت علينا العزبة، ورغبنا في الفداء. معنا: احتجنا إلى الوطء، وخفنا من الحبل، فتصير أم ولد يمتنع علينا بيعها، وأَخذ الفداء فيها، فيستبنط منه منع بيع أم الولد. شرح مسلم للنووي ١٠/ ٢٥١.\n(^٨) رواه مسلم في صحيحه، في النِّكاح، في أول باب حكم العزل -١٢/ ١٠٦، ح ١٢٥ - عن يحيى بن أيوب وقتيبة بن سعيد، وعلي بن حُجر، قالوا: حدّثنا إسماعيل بن جعفر، به. مثله.\nوالبخاري في صحيحه، في المغازي، باب غزوة بني المصطلق … - ح ٤١٣٨ - عن قتيبة بن سعيد، عن إسماعيل بن جعفر، به. قال النووي ﵀ عند هذا الحديث: … ثمّ هذه الأحاديث مع غيرها يجمع بينها، بأن ما ورد في النهي محمول =\n⦗٤٣٧⦘ = على كراهة التنزيه. وما ورد في الإذن في ذلك محمول على أنه ليس بحرام، وليس معناه: نفي الكراهة. شرح مسلم ١٠/ ٢٥١.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الربيع)، وصوابه: (أبو الربيع)، وهو خطأ طباعي، وهو على الصواب في نسخة كوبريللو (٣/ ق ٦٨/ ب)، وقد أثبتت على الصواب في ط. دار المعرفة (٣/ ٩٧).","vol":"11","page":435},{"text":"٤٧٨٢ - حدّثنا الحسن بن مكرم (^١)، قال: حدّثنا يحيى بن إسحاق السالحيني، قال: حدثني يحيى بن أيوب (^٢)، قال: حدثني ربيعة بن أبي عبد الرّحمن، بإسناده مثله (^٣).\n_________\n(^١) الحسن بن مكرم بن حسان، أبو علي البزاز.\n(^٢) هنا سقط واضح من الناسخ، فإن يحيى روى عن إسماعيل بن جعفر كما في مسلم، وسبق تخريجه في الحديث السابق. وكذا ذُكر عند البخاريّ.\n(^٣) رواه مسلم في صحيحه، عن يحيى بن أيوب، به. وتقدم تخريجه في الحديث السابق.\nوقد ذُكر \"ربيعة\" مهملا في مسلم، وميز عند أبي عوانة فقال: ربيعة بن أبي عبد الرّحمن. وهو من فوائد الاستخراج.","vol":"11","page":437},{"text":"٤٧٨٣ - حدّثنا عبّاس الدوري، قال: حدّثنا أحمد بن إسحاق الحضرمي، قال: حدّثنا وُهيب (^١)، قال: حدّثنا موسى بن عقبة، عن محمّد بن يحيى بن حبّان، عن ابن محيريز، عن أبي سعيد الخدري \"أنهم أصابوا سبايا فأرادوا أن يستمتعوا منهن ولا يحملن، قال: فقال رسول الله ﷺ: لا عليكم أن لا تفعلوا، فإن الله قد كتب من هو خالق من خلقه\" (^٢).\n_________\n(^١) ابن خالد.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٢، ح ١٢٦ - من =\n⦗٤٣٨⦘ = طريق محمّد بن الزِّبرقان، عن موسى بن عقبة، به. وقال: في معنى حديث ربيعة، غير أنه قال: فإنَّ الله قد كتب … الحديث.","vol":"11","page":437},{"text":"٤٧٨٤ - حدّثنا بحر بن نصر الخولاني، قال: حدّثنا ابن وهب، قال: حدثني معاوية بن صالح، ح وحدثنا الغزي (^١)، قال: حدّثنا أسد بن موسى (^٢)، قال: حدّثنا معاوية بن صالح، عن علي بن أبي طلحة أنه حدثه أن أبا الودَّاك جبْر بن نوف أخبره أن أبا سعيد الخدري قال: \"سُئل رسول الله ﷺ عن العزل فقال: ما من كلّ الماء يكون الولد، وإذا أراد الله أن يخلق شيئًا لم يمنعه شيء\" (^٣).\nوقال أسد في حديثه: \"وإذا أراد الله خلق الشيء لم يمنعه شيء\".\n_________\n(^١) عبد الله بن محمّد بن عمرو.\n(^٢) أسد بن موسى بن إبراهيم، أسد السنة.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٦٤، ح ١٣٣ - عن هارون بن سعيد الأيلي، عن عبد الله بن وهب، به مثله.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا مساواة.\n٢ - تصريح معاوية بن صالح بالتحديث عن علي، وروايته عند مسلم بالعنعنة.\n٣ - تصريح علي بن أبي طلحة بالإخبار عن أبي الوداك، وروايته عند مسلم بالعنعنة.\n٤ - تمييز المهمل \"أبو الودَّاك\" عند أبي عوانة بذكر اسمه واسم أبيه \"جبر بن نوف\".","vol":"11","page":438},{"text":"٤٧٨٥ - أخبرنا محمّد بن إسماعيل الأحمسي، قال: حدّثنا أسباط (^١)، قال: حدّثنا مطرف (^٢)، عن أبي إسحاق (^٣)، عن أبي الوَدَّاك، عن أبي سعيد قال: قال النَّبي ﷺ: \"ليس من كُل الماء … \" فذكر مثله (^٤).\n_________\n(^١) أسباط بن محمّد بن عبد الرّحمن بن خالد القرشي مولاهم.\n(^٢) مُطرف -بضم أوله وفتح ثانيه وتشديد الراء المكسورة- ابن طريف، الكوفي.\n(^٣) عمرو بن عبد الله الهمداني، أبو إسحاق السبيعي.\n(^٤) رواه مسلم في صحيحه، من طريق علي بن أبي طلحة، عن أبي الوَدَّاك، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":439},{"text":"<span data-type='title' id=toc-748>باب إباحة العزل.</span>","vol":"11","page":440},{"text":"٤٧٨٦ - حدّثنا هلال بن العلاء، قال: حدّثنا فيض بن إسحاق (^١)، ح وحدثنا الصغاني، قال: أخبرنا أحمد بن يونس،\nح وحدثنا أبو حصين الوادعي (^٢)، قال: حدّثنا عون بن سلّام (^٣)، قالوا: أخبرنا زهير بن معاوية، عن أبي الزبير، عن جابر: قال: \"أتى النّبيّ ﷺ رجل فقال: يا رسول الله، إن لي جارية وهي خادمنا وسانيتنا (^٤) أطوف عليها وأخاف أن تحمل، فقال رسول الله ﷺ: اعزل عنها إن شئت. فإنّه سيأتيها ما قُدِّر لها. قال: فحملت، فأتاه، فقال: إن الجارية حبلت. قال: قد أخبرتك أنه سيأتيها ما قدر لها\" (^٥).\n_________\n(^١) فيض بن إسحاق أبو يزيد الرقى خادم الفضيل بن عياض.\n(^٢) محمّد بن الحسين بن حبيب، الوادعي، الكوفي.\n(^٣) عون بن سلام -بتشديد اللام، الكوفي- ثقة. التقريب ٥٢٥٥.\n(^٤) سانيتنا: أي تسقى لهم نَخلَهم عِوض البعير. النهاية ٢/ ٤١٥.\n(^٥) رواه مسلم في صحيحه، في النِّكاح، باب حكم العزل-٢/ ١٠٦٤، ح ١٣٤ - عن أحمد بن عبد الله بن يونس، به. مثله. لكنه قال: \"أن رجلا أتى رسول الله ﷺ\" … الحديث. وفيه: تساوي رجال الإسنادين، وهذا مساواة. وزاد أبو عوانة: \"فحملت\".\nوهما فوائد الاستخراج.","vol":"11","page":440},{"text":"٤٧٨٧ - حدّثنا علي بن حرب (^١)، قال: حدّثنا\n⦗٤٤١⦘ أبو معاوية (^٢)، ويعلى (^٣)، عن الأعمش، عن سالم بن أبي الجعد، عن جابر، فذكر نحوه إلى \"ما قدر لنفس يخلقها إِلَّا هي كائنة\" (^٤).\n- روى ابن أبي مريم (^٥)، قال: حدّثنا يحيى بن أيوب (^٦)، قال: حدثني ثور بن زيد المدني (^٧)، أخبرني أبو الزبير، قال: \"سُئل جابر بن عبد الله عن العزل فقال: كنا نفعله على عهد رسول الله ﷺ فما يعاب علينا\" (^٨).\nرواه محمّد بن يحيى (^٩) عنه.\n_________\n(^١) الطائي.\n(^٢) محمّد بن خازم الضرير.\n(^٣) ابن عبيد الطنافسي.\n(^٤) رواه مسلم في صحيحه، من طريق أبي الزبير، عن جابر. وسبق تخريجه في الحديث السابق.\n(^٥) هو سعيد بن الحكم بن محمّد.\n(^٦) يحيى بن أيوب بن بادي، الخولاني، صدوق. التقريب ٧٥٥٩.\n(^٧) ثور بن زيد الديلي، المدني، ثقة. التقريب ٨٦٧.\n(^٨) رواه مسلم في صحيحه، من طريق أبي الزبير، عن جابر، بنحوه. انظر ح ٤٧٨٦، ٤٧٨٧.\nوهذا الطريق وما قبله من زوائد أبي عوانة على مسلم.\n(^٩) هو الذهلي.","vol":"11","page":440},{"text":"٤٧٨٨ - حدّثنا أبو داود الحراني، قال: حدّثنا علي بن المديني (^١)،\n⦗٤٤٢⦘ قال: حدّثنا سفيان بن عيينة،\nح وذكر بشر بن مطر (^٢)، عن سفيان بن عيينة، قال: حدّثنا سعيد بن حسان، قال: سمعت عروة بن عياض، عن جابر بن عبد الله قال: \"سأل رجل النّبيّ ﷺ فقال: إن عندي جارية لي، وأنا أعزل عنها، فقال رسول الله ﷺ: أما إن ذلك لم يمنع شيئًا أراده الله به، ثمّ أتى النّبيّ ﷺ فقال: يا رسول الله، إن الجارية الّتي كنت ذكرتها لك قد حملت، فقال رسول الله ﷺ: أنا عبد الله ورسوله\" (^٣).\n_________\n(^١) علي بن عبد الله بن جعفر، السعدي.\n(^٢) بشر بن مطر الورَّاق الواسطي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٤، ح ١٣٥ - عن سعيد بن عمرو الأشعثي، عن سفيان بن عيينة، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تصريح سفيان بالتحديث عن سعيد، وروايته عنه في صحيح مسلم بالعنعنة.\n٢ - تصريح سعيد بن حسان بالسماع من عروة، وروايته عنه في صحيح مسلم بالعنعنة.","vol":"11","page":441},{"text":"٤٧٨٩ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا سفيان بن عيينة، عن عمرو بن دينار، عن عطاء، عن جابر بن عبد الله، قال: \"كنا نعزل على عهد رسول الله ﷺ والقرآن ينزل\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٦٥، ح ١٣٦ - عن أبي بكر بن أبي شيبة وإسحاق بن إبراهيم، عن سفيان، به، مثله. زاد إسحاق: قال سفيان: لو كان شيئًا يُنهى عنه، لنهانا عنه القرآن. =\n⦗٤٤٣⦘ = فوائد الاستخراج:\n١ - تمييز المهمل. فقد ذُكر \"عمرو\" مهملًا في مسلم، ومُيز عند أبي عوانة بذكر اسم أبيه \"دينار\".\n٢ - زيادة لفظ \"على عهد رسول الله ﷺ\".","vol":"11","page":442},{"text":"٤٧٩٠ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج، عن ابن جريج قال: أخبرني عطاء أنه سمع جابر بن عبد الله ذكروا له العزل، فقال: \"قد كنا نفعله على عهد رسول الله ﷺ\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٥ ح ١٣٧ - من طريق معقل، عن عطاء، به. نحوه.","vol":"11","page":443},{"text":"٤٧٩١ - حدّثنا يزيد بن سنان البصري، قال: حدّثنا معاذ بن هشام، قال: حدّثنا أبي، عن أبي الزبير، عن جابر قال: \"كنا نعزل على عهد نبي الله ﷺ فبلغ ذلك نبي الله ﷺ فلم ينهنا عنه\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق- ٥/ ١٠٦٢، ح ١٣٨ - عن أبي غسان المسمعي، عن معاذ بن هشام، به. مثله. لكنه قال: \"على عهد رسول الله\".","vol":"11","page":443},{"text":"٤٧٩٢ - حدّثنا مسلم بن الحجاج أبو الحسين (^١) ببغداد، قال: حدثني أبو غسان المسمعي من كنانة [¬*]، قال: حدّثنا معاذ بن هشام، قال: حدّثنا أبي، عن أبي سفيان، عن أبي الزبير، عن جابر قال: \"كنا نعزل على\n⦗٤٤٤⦘ عهد رسول الله ﷺ فبلغ ذلك النّبيّ ﷺ فلم ينهنا\" (^٢).\nقال أبو عوانة: في كتابي، عن أبي سفيان، عن أبي الزبير … (^٣)\n_________\n(^١) صاحب الصّحيح.\n(^٢) رواه مسلم في صحيحه، وسبق تخريجه في الحديث السابق.\nلكن ليس فيه \"أبي سفيان\". وكذا أيضًا في تحفة الأشراف ٢/ ٣٥١.\nزاد أبو عوانة: \"من كنانة\" [¬*] وهو من فوائد الاستخراج.\n(^٣) بعد قول أبي عوانة وضعت دائرة منقطة. ثمّ كتب بخط دقيق: سـ وعن ابن الزبير.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (من كنانة)، وصوابه: (من كتابه)، كما في الأصل الخطي بكوبريللو (٣/ ق ٦٩ ب)، وقد أثبتها على الصواب في طبعة دار المعرفة (٣/ ١٠٠).","vol":"11","page":443},{"text":"<span data-type='title' id=toc-749>بيان إباحة إتيان الرَّجل امرأته وهي ترضع ولده، وحظر العزل فيه</span>","vol":"11","page":445},{"text":"٤٧٩٣ - حدّثنا يونس بن عبد الأعلى، وعيسى بن أحمد (^١)، قالا: حدّثنا ابن وهب أن مالكًا أخبره.\nح وحدثنا أبو داود الحراني، قال: حدّثنا خالد بن مخلد (^٢)، عن مالك بن أنس، عن محمّد بن عبد الرّحمن بن نوفل الأسدي، قال: أخبرني عروة بن الزبير، عن عائشة، عن جدامة -قال عيسى: بنت وهب الأسدية- أنها قالت: سمعت رسول الله ﷺ يقول: \"لقد هممت أن أنهى عن الغيلة (^٣) حتّى ذكرت أن الروم وفارس يصنعون ذلك فلا يضر أولادهم\" (^٤).\n_________\n(^١) ابن وردان العسقلاني.\n(^٢) خالد بن مخلد القطواني.\n(^٣) سيأتي تفسير الغيلة في ح ٤٧٩٥.\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب جواز الغيلة وهي وطء المرضع، وكراهة العزل -٢/ ١٠٦٦، ح ١٤٠ - عن خلف بن هشام، حدّثنا مالك بن أنس، ح وحدثنا يحيى بن يحيى، قال: قرأت على مالك، به. مثله.\nفوائد الاستخراج:\n١ - ذكر نسب محمّد بن عبد الرّحمن.\n٢ - تمييز المهمل \"عروة\" بذكر اسم أبيه.","vol":"11","page":445},{"text":"٤٧٩٤ - حدثنا محمّد بن إسماعيل المكي، وزيد بن إسماعيل الصائغ ببغداد، قالا: حدّثنا يحيى بن إسحاق السالحيني، قال: حدّثنا يحيى بن أيوب، عن محمّد بن عبد الرّحمن بن نوفل القرشي، عن عروة بن الزبير، عن عائشة، عن جُدَامة بنت وهب الأسدية، أنها قالت: سمعت رسول الله ﷺ يقول: \"قد أردت أنهى عن الغيال، فإذا فارس والروم يغيلون أولادهم\".\nقال: \"وسمعته عند ذلك وسُئل عن العزل، فقال: هو الوأد الخفي\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٦٧، ح ١٤٢ - عن أبي بكر بن أبي شيبة، عن يحيى بن إسحاق، به. ولم يذكر لفظه بل قال: بمثل حديث سعيد بن أبي أيوب، في العزل والغيلة. غير أنه قال: \"الغيال\" اهـ.\nوسيذكر المصنِّف ﵀ حديث سعيد بعد هذا الحديث مباشرة، وهو ح ٤٧٩٥.\nفوائد الاستخراج:\n١ - ذكر نسب يحيى بن إسحاق، وهو \"السالحيني\".\n٢ - تمييز المهمل \"عروة\" بذكر اسم أبيه.\n٣ - ذكر لفظ يحيى، حيث إنَّ مسلما لم يذكره، وإنّما أحاله على رواية سعيد.","vol":"11","page":446},{"text":"٤٧٩٥ - حدّثنا أبو يحيى بن أبي مسرة، ومحمد بن الجنيد الدقاق، وأبو بكر الجعفي الدمشقي (^١)، ومحمد بن عوف الحمصي، قالوا: حدّثنا عبد الله بن يزيد المُقري، قال: حدّثنا سعيد بن أبي أيوب قال: حدثني أبو الأسود، عن عروة، عن عائشة، عن جُدَامة بنت وهب أخت عكاشة بن وهب قالت:\n⦗٤٤٧⦘ \"حضرت رسول الله ﷺ في أناس وهو يقول: لقد هممت أن أنهى عن الغيلة، فنظرت في الروم وفارس، فإذا هم يغيلون أولادهم، ولا يضر ذلك أولادهم شيئًا. وسألوه عن العزل، فقال: ذاك الوأد الخفي\". زاد ابن عوف: \" ﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (٨)﴾ (^٢) \" (^٣).\nقال أبو يحيى: والغيلة: أن يجامع الرَّجل امرأته وهي ترضع.\n_________\n(^١) محمّد بن عبد الرّحمن بن الحسين.\n(^٢) سورة التكوير: آية ٨.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٧ ح ١٤١ - عن عبيد الله بن سعيد، ومحمد بن أبي عمر، قالا: حدّثنا المقري، به. مثله.\nفوائد الاستخراج:\n١ - تمييز المهمل \"المقري\" بذكر اسمه فقال: \"عبد الله بن يزيد\".\n٢ - بيان أنّ جدامة هي أُخت عكاشة بن وهب.\n٣ - تفسير الغيلة: وهي أن يجامع الرَّجل امرأته وهي ترضع.","vol":"11","page":446},{"text":"٤٧٩٦ - حدّثنا أبو يحيى بن أبي مسرة، ومحمد بن الجنيد، قالا: حدّثنا المقري عبد الله بن يزيد، قال: حدّثنا حيوة بن شريح، قال: أخبرني عَيَّاش بن عَباس أن أبا النضر (^١) حدثه، عن عامر بن سعد بن أبي وقّاص أن أسامة بن زيد أخبر والده سعد بن أبي وقّاص قال: \"إن رجلًا جاء إلى النّبيّ ﷺ فقال: إنِّي أعزل عن امرأتي، فقال رسول الله ﷺ لم ذاك؟ فقال الرَّجل: شفقًا على ولدها -أو على أولادها- فقال\n⦗٤٤٨⦘ رسول الله ﷺ: إن كان ذلك -أو قال: كذلك- فما ضر ذلك فارس والروم\".\nهذا لفظ ابن الجنيد، وقال أبو يحيى: \"ولا، ما ضر ذلك فارس ولا الروم\".\nوقال مرّة: \"إن كان ذلك ضارًّا ضَر فارس والروم\" (^٢).\n_________\n(^١) سالم بن أبي أمية.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٧، ح ١٤٣ - عن محمّد بن عبد الله بن نمير، وزهير بن حرب، عن عبد الله بن يزيد، به. نحوه.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - تمييز المهمل \"حيوة\" بذكر اسم أبيه \"شريح\".\n٣ - تمييز \"عامر بن سعد\" بأنه ابن أبي وقّاص.","vol":"11","page":447},{"text":"٤٧٩٧ - حدّثنا علي بن عثمان النَّفْيلي، ويعقوب بن سفيان قالا: حدّثنا سعيد بن أبي مريم (^١)، قال: حدّثنا يحيى بن أيوب، قال: حدثني عياش بن عبّاس القِتْباني، قال: حدثني أبو النضر، عن عامر بن سعد بن أبي وقّاص أن أسامة بن زيد أخبر والده سعد بن بن أبي وقّاص قال: \"جاء رجل إلى النّبيّ ﷺ فقال: يا رسول الله، إنِّي أعزل عن امرأتي. قال: لمه؟ قال: شفقًا على الولد، فقال رسول الله ﷺ: إن كان كذلك فلا، ما كان ضارًّا فارس ولا الروم\" (^٢).\n_________\n(^١) سعيد بن الحكم.\n(^٢) رواه مسلم في صحيحه، عن حيوة عن عياش بن عبّاس، وتقدم تخريجه في الحديث =\n⦗٤٤٩⦘ = السابق ح ٤٧٩٦. وطريق يحيى بن أيوب عن عياش من زوائد أبي عوانة على مسلم.\nذكر أبو عوانة نسب عياش وأنه \"قِتْباني\" وهو من فوائد الاستخراج.","vol":"11","page":448},{"text":"<span data-type='title' id=toc-750>باب ذكر حظر نكاح الحبالى ووطء الحُبلى من السبايا، والدليل على إثبات الاستبراء في الإماء وعلى أن الولد إذا لم يكن من نكاح لم يرث من والده وإن ادعاه والده.</span>","vol":"11","page":449},{"text":"٤٧٩٨ - حدّثنا الصغاني، قال: حدّثنا أبو النضر، قال: حدّثنا شعبة، عن يزيد بن خمير، قال: سمعت عبد الرّحمن بن جبير بن نفير، عن أبيه، عن أبي الدرداء \"أنَّ النّبيّ ﷺ رأى امرأة مُجِحّ (^١) على باب فُسطاط (^٢) فقال: لعلّه قد (^٣) ألمّ بها. قالوا: نعم. قال: لقد هممت أن ألعنه لعنًا يدخل معه في قبره. كيف يُوَرِّثهُ وهو لا يَحلُّ له؟ كيف يستخدمه وهو لا يحل له؟ \" (^٤).\nقال أبو عوانة: هو أن يطأ جارية من السبي حاملًا.\n_________\n(^١) مُجِحّ: الحامل المُقْرِب الّتي دَنا وِلَادُها. النهاية ١/ ٢٤٠.\n(^٢) فسطاط: بيت من شعر. قال الزمخشري: هو ضرب من الأبنية في السَّفر دون السرادق. قال ابن الأثير: بالضم والكسر؛ الخيمة الكبيرة والسُّرادِق. مختار الصحاح ص ٥٠٣، الفائق ٣/ ١١٦، منال الطالب ص ١١١.\n(^٣) في مسلم: \"لعلّه يريد أن يلم بها\".\n(^٤) رواه مسلم في صحيحه، في النِّكاح، باب تحريم وطء الحامل المسبية -٢/ ١٠٦٥ - ١٠٦٦، ح ١٣٩ - من طريق محمّد بن جعفر عن شعبة به، بألفاظ متقاربة. ومن طريق يزيد بن هارون ومحمد بن بشار جميعًا عن شعبة، ولم يذكر لفظه.","vol":"11","page":449},{"text":"٤٧٩٩ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود (^١)، قال: حدثنا شعبة، قال: سمعت يزيد بن خمير، قال: سمعت عبد الرّحمن بن نفير يحدث، عن أبيه، عن أبي الدرداء \"أنَّ رسول الله ﷺ رأى امرأة مُجِحِّ على باب فسطاط -أو قال: خباء- فقال: لعلّ صاحب هذه (^٢) يُلمُّ بها، لقد هممت أن ألعنهُ لعنةً تدخل معه قبره، كيف يُورِّثهُ وهو لا يحل له؟ كيف يستخدمه (^٣) وهو لا يحل له؟ وكانت المرأة حُبلى أو مجحا\" (^٤).\n_________\n(^١) هو الطيالسي، رواه في مسنده ص ١٣١ - ح ٩٧٧ - .\n(^٢) في المسند: \"هذه\" وفي الأصل \"هذا\"، وما في المسند يدلُّ عليه السياق.\n(^٣) في المسند: يسترقه.\n(^٤) رواه مسلم في صحيحه، من طريق يزيد بن هارون، وأبو داود، جميعًا عن شعبة، به.\nولم يذكر لفظه.\nزاد أبو عوانة: \"وكانت المرأة حُبلى أو مجحًا\". وأيضا ذكره للفظ أبي داود وهما من فوائد الاستخراج.","vol":"11","page":450},{"text":"٤٨٠٠ - ز حدّثنا يزيد بن سنان، قال: حدّثنا أبو داود (^١)، قال: حدّثنا رباح بن أبي معروف (^٢)، عن عطاء (^٣)، عن جابر بن عبد الله \"أنَّ النّبيّ ﷺ نهى (^٤) عن نكاح النِّساء الحبالى من السبي أن يوطأن\" (^٥).\n⦗٤٥١⦘ قال أبو عوانة: في هذا الحديث نظر في صحته وتوهينه.\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٣٤ - ح ١٦٧٩ - .\n(^٢) ابن أبي سارة المكي، صدوق له أوهام. التقريب ١٨٨٥.\n(^٣) ابن أبي رباح.\n(^٤) في المسند: نهي أن توطأ.\n(^٥) إسناده حسن، وهذا الحديث من زوائد أبي عوانة على مسلم. =\n⦗٤٥١⦘ = وذكره البوصيري في مختصر إتحاف السادة المهرة بزوائد المسانيد العشرة، في النِّكاح، باب ما جاء في الاستبراء ووطء الحبالى حتّى يضعن. وقال: رواه أبو داود الطيالسي ورجاله ثقات. جـ ٢ / ل ١٩ - ب.","vol":"11","page":450},{"text":"٤٨٠١ - حدّثنا عيسى بن أحمد، قال: حدّثنا يزيد بن هارون (^١)، قال: أخبرنا حماد بن سلمة، عن ثابنت البناني، عن أنس بن مالك \"أن صفية وقعت في سهم في حية الكلبي فقيل لرسول الله ﷺ: إنّه وقعت في سهم دحية الكلبي، جاهبة جميلة. فاشتراها رسول الله ﷺ بسبعة أرؤس، فجعلها عند أم سليم حتّى تهيئها وتعتد -فيما يعلم حماد- فقال النَّاس: والله ما ندري أتزوجها رسول الله ﷺ أو تسرّاها. فلما حملها سترها وأردفها خلفه، فعرف النَّاس أنه قد تزوجها. فلما دنوا من المدينة أوضع النَّاس وأوضع رسول الله ﷺ، وكذلك كانوا يصنعون. فعثرت الناقة فخر رسول الله ﷺ وخرت معه، وأزواج النّبيّ ﷺ ينظرن، فقلن: أبعد الله اليهودية، وفعل بها وفعل، فقام رسول الله فسترها وأردفها خلفه\" (^٢).\n_________\n(^١) ابن زاذان السلمي.\n(^٢) رواه مسلم في صحيحه، من طريق عفان، عن حماد بن سلمة، به. بأطول ممّا هنا.\nوقد أعاد المصنِّف ﵀ هذا الحديث، وسبق أن رواه في باب الخبر الموجب اتخاذ الوليمة إذا بنى الرَّجل بأهله … - ح ٤١٣ - بأطول ممّا هنا عن جعفر بن محمّد =\n⦗٤٥٢⦘ = الصائغ، قال: حدّثنا عبيد الله بن محمّد، قال: حدّثنا حماد بن سلمة، به. زاد في هذا الطريق لفظ: \"وتعتد\" -فيما يعلم حماد- وزاد: \"وأزواج النبي ﷺ ينظرن\".","vol":"11","page":451},{"text":"<span data-type='title' id=toc-751>باب إباحة وطء المحصنات ذوات الأزواج من السبايا.</span>","vol":"11","page":452},{"text":"- روى همام عن قتادة، عن أبي الخليل، عن أبي علقمة الهاشمي، عن أبي سعيد الخدري قال: \"أصاب المسلمون سبايا\" (^١).\n- رواه محمّد بن يحيى، عن أبي قتيبة، عن همام وحده.\n_________\n(^١) رواية همام المعلقة، رواها التّرمذيّ في جامعه، في النِّكاح باب ما جاء في الرَّجل يسبي الأمة ولها زوج هل يحل له أن يطأها - ح ١١٣٢ - عن عبد بن حميد، حدّثنا حبّان بن هلال، عنه، به. ولم يذكر لفظه. وأعاده في التفسير في سورة النِّساء - ح ٣٠١٦ - وذكر لفظه. وقال: هذا حديث حسن.","vol":"11","page":452},{"text":"٤٨٠٢ - حدّثنا أبو داود السجزي (^١)، قال: حدّثنا عبيد الله بن عمر بن ميسرة، قال: حدّثنا يزيد بن زريع، قال: حدّثنا سعيد بن أبي عروبة، عن قتادة، عن صالح أبي الخليل، عن أبي علقمة الهاشمي عن أبي سعيد الخدري \"أنَّ رسول الله ﷺ بعث يوم حنين (^٢) بعثًا إلى أوطاس (^٣).\n⦗٤٥٣⦘ فلقوا عدوا فقاتلوهم، فظهروا عليهم وأصابوا لهم سبايا، وكان ناس من أصحاب النّبيّ ﷺ تحرجوا من غشيانهن من أجل أزواجهن من المشركين، فأنزل الله في ذلك ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ (^٤)، أي: فهن لهم حلال إذا انقضت عدتهن\" (^٥).\n- رواه عبد الأعلى (^٦)، وخالد بن الحارث (^٧) هكذا. ورواه خالد (^٨)، عن شعبة فلم يقل أبو علقمة.\n_________\n(^١) هو السجستاني، والحديث في سننه، في النِّكاح، باب في وطء السبايا - ح ٢١٥٥ - .\n(^٢) حنين: تقع شرقي مكّة بعد طريق السيل وتسمى الآن (بالشرائع). وقد خرج ﵇ إلى غزوة حنين في شهر شوال من السنة الثامنة للهجرة. مرويات غزوة حنين ص ١٠٤، ٢٥٢.\n(^٣) أوطاس: واد بعد حنين (أي الشرائع) شرقًا، ويسمى الآن (أم خرمان) باسم جبل في نفس الوادي، وفيه آبار ومنازل. المناسك للحربي ص ٣٤٦، معجم البلدان ١/ ٢٨١.\n(^٤) سورة النِّساء: آية ٢٤.\n(^٥) رواه مسلم في صحيحه، في الرضاع، باب جواز وطء المسبية بعد الاستبراء، وإن كان لها زوج انفسخ نكاحها بالسبي -٢/ ١٠٧٩، ح ٣٣ - عن عبيد الله بن عمر بن ميسرة القواريري به، مثله.\n(^٦) رواية عبد الأعلى، رواها مسلم في صحيحه، بعد الحديث السابق ح ٤٢٣٣ - عن أبي بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدّثنا عبد الأعلى، عن سعيد، به.\nوقال: بمعنى حديث يزيد بن زريع. غير أنه قال: إِلَّا ما ملكت أيمانكم منهن فحلال لكم. ولم يذكر: إذا انقضت عدتهن.\n(^٧) طريق خالد بن الحارث، رواه أيضًا الإمام مسلم في صحيحه، بعد رواية عبد الأعلى مباشرة. فقال: وحدثنيه يحيى بن حبيب الحارثي، حدّثنا خالد، به. ولم يذكر لفظه.\n(^٨) أي خالد بن الحارث نفسه.\nوسيذكرها المصنِّف ﵀ في الحديث الآتي - ح ٤٨٠٣.","vol":"11","page":452},{"text":"٤٨٠٣ - حدّثنا أبو المثنى العنبري (^١)، قال حدثني أبي، عن\n⦗٤٥٤⦘ شعبة، عن قتادة، وعثمان البتّي (^٢)، عن صالح أبي الخليل (^٣)، عن أبي سعيد الخدري قال: \"أصاب النَّاس سبايا يوم أوطاس، لهنّ أزواج، فنكحوهم (^٤) ثمّ هابوا ذلك، فنزلت ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ أي: لا بأس بنكاحهن\" (^٥).\n- رواه خالد بن الحارث، عن شعبة، عن قتادة، عن أبي الخليل، عن\n⦗٤٥٥⦘ أبي سعيد (^٦). وقال مرّة (^٧): عن أبي علقمة، عن أبي سعيد.\n_________\n(^١) هو معاذ بن معاذ العنبري.\n(^٢) عثمان بن مسلم البتّي -بفتح الموحدة وتشديد المثناة- البصري، صدوق. التقريب ٤٥٥٠.\n(^٣) هو صالح بن أبي مريم.\n(^٤) هكذا في المخطوط، ولعلّ الصواب: (فنكحوهنّ).\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابقين -٢/ ١٠٨٠، ح ٣٥ - عن يحيى بن حبيب الحارثي، حدّثنا خالد بن الحارث، حدّثنا شعبة به، نحوه.\nزاد أبو عوانة: \"فنكحوهم\" ولفظ: \"أي لا بأس بنكاحن\". ورواه التّرمذيّ في جامعه، في التفسير، في سورة النِّساء- ح ٣٠١٧ - من طريق هُشيم عن عثمان البتي به، نحوه. قال أبو عيسى: هذا حديث حسن. وهكذا روى الثّوريّ، عن عثمان البتي …، وليس في هذا الحديث عن أبي علقمة، ولا أعلم أن أحدًا ذكر أبا علقمة في هذا الحديث إِلَّا ما ذكر همام عن قتادة.\nقلت: لم ينفرد همام بذكر أبي علقمة، فقد تابعه سعيد بن أبي عروبة متابعة تامة. أنها رواية صالح أبي الخليل عن أبي سعيد الخدري. فقد قال فيها المزي في ترجمته (مرسل) تهذيب الكمال ٢/ ٦٠٠.\nوذكره العلائي في جامع التحصيل رقم ٢٩٥، وقال: وهو مرسل قاله في التهذيب وروايته عن أبي سعيد في صحيح مسلم على قاعدته. اهـ.\n(^٦) هذا الطريق رواه مسلم في صحيحه، وسبق تخريجه في الحاشية السابقة.\n(^٧) أي قال خالد بن الحارث، وسبق تخريج روايته في الحديث السابق - ح ٤٨٠٢.","vol":"11","page":453},{"text":"<span data-type='title' id=toc-752>بيان تحريم النِّكاح بالرضاع بما تحرم به الولادة.</span>","vol":"11","page":456},{"text":"٤٨٠٤ - حدّثنا يونس بن عبد الأعلى، وبحر بن نصر قالا: حدّثنا ابن وهب، قال: حدثني مالك بن أنس، عن عبد الله بن أبي بكر، عن عمرة بنت عبد الرّحمن أن عائشة زوج النبي ﷺ أخبرتنا \"أنَّ رسول الله ﷺ، كان عندها، وأنها سمعت رجلًا يستأذن في بيت حفصة زوج النّبيّ ﷺ فقالت عائشة: فقلت: يا رسول الله، هذا رجل يستأذن في بيتك، فقال رسول الله ﷺ: أُرَاهُ فُلانًا -لعم حفصةَ مِنَ الرضاعةِ- قالت عائشة: يا رسول الله لو كان فلان حيًّا -لِعمها من الرضاعة- دخل عليَّ؟ فقال رسول الله ﷺ: نعم، إن الرضاعة تُحَرِّمُ ما تُحَرِّمُ الولادةُ\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، باب يحرم من الرضاعة ما يحرم من الولادة -٢/ ١٠٦٨، ح ١ - عن يحيى بن يحيى، قال: قرأت على مالك، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تمييز المهمل \"مالك\" بذكر اسم أبيه \"أنس\".\n٢ - زيادة لفظ: \"زوج النبي ﷺ\".","vol":"11","page":456},{"text":"٤٨٠٥ - حدّثنا الخراز (^١)، قال: حدّثنا مروان -يعني بن محمّد- الطاطري (^٢)، قال: حدّثنا مالك مختصر (^٣).\n_________\n(^١) أحمد بن علي بن يوسف الدمشقي، الخَرَّاز -بالراء ثمّ الزاي- أبو بكر المرِّي.\n(^٢) مروان بن محمّد الطاطري، شامي.\n(^٣) رواه مسلم في صحيحه، عن يحيى بن يحيى، عن مالك، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":456},{"text":"٤٨٠٦ - حدّثنا أبو البختري عبد الله بن محمّد بن شاكر، قال: حدّثنا أبو أسامة، عن هشام بن عروة، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة قالت: قال رسول الله ﷺ \"يَحْرُمُ من الرضاعة ما يَحْرُمُ من الولادة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٨، ح ٢ - عن أبي غريب حدّثنا أبو أسامة، به. مثله. وعن أبي معمر وإسماعيل، به.\nورواه من طريق عبد الرزّاق أخبرنا ابن جريج، أخبرني عبد الله بن أبي بكر، به. ولم يذكر لفظه.","vol":"11","page":457},{"text":"٤٨٠٧ - حدّثنا أبو إبراهيم الزّهريُّ (^١)، قال: حدّثنا أبو معمر (^٢)، قال: حدّثنا علي بن هاشم، قال: حدّثنا هشام بن عروة، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة قالت: \"قال رسول الله ﷺ: يَحْرُمُ من الرضاعة ما يَحْرُمُ من الولادة\" (^٣).\n_________\n(^١) أحمد بن سعد بن إبراهيم بن سعد الزّهريّ.\n(^٢) إسماعيل بن إبراهيم.\n(^٣) رواه مسلم في صحيحه، عن أبي معمر إسماعيل بن إبراهيم الهُذليُّ، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":457},{"text":"٤٨٠٨ - حدّثنا محمّد بن حَيُّويَه، قال: حدّثنا موسى بن إسماعيل (^١)، قال: حدّثنا وُهيب (^٢)، عن هشام بن عروة، بإسناده، مثله (^٣).\n_________\n(^١) هو المنقري.\n(^٢) ابن خالد العجلان.\n(^٣) رواه مسلم في صحيحه، من طريق أبي أسامة وعلي بن هاشم جميعًا عن هشام بن =\n⦗٤٥٨⦘ = عروة، به. وتقدم تخريجه في ٤٨٠٦.\nوطريق وُهيب عن هشام بن عروة من زوائد أبي عوانة على مسلم.","vol":"11","page":457},{"text":"٤٨٠٩ - حدّثنا الدبري، قال: أخبرنا عبد الرزّاق (^١)، قال: أخبرنا ابن جريج، عن عبد الله بن أبي بكر، بمثله (^٢).\n_________\n(^١) المصنِّف، في الرضاع - ح ١٣٩٥٢ - قال أخبرنا ابن جريج وإبراهيم عن عبد الله، به.\nمثله.\n(^٢) رواه مسلم في صحيحه، عن إسحاق بن منصور، أخبرنا عبد الرزّاق، به. ولم يذكر لفظه. وتقدم تخريجه في ٤٨٠٦.","vol":"11","page":458},{"text":"<span data-type='title' id=toc-753>بيان تحريم النِّكاح بالرضاع بلبن الفحل.</span>","vol":"11","page":459},{"text":"٤٨١٠ - حدّثنا محمّد بن عبد الوهّاب (^١)، والصغاني قالا: حدّثنا جعفر بن عون، قال: أخبرنا هشام بن عروة، عن أبيه، قال: حدثتني عائشة، \"أنَّ عمها أخا أبي القُعَيس جاء يستأذن عليها فأبت أن تأذن له حتّى جاء رسول الله ﷺ بعد ما ضُرب الحجاب، فجاء رسول الله ﷺ فقالت: إن عمي من الرضاعة جاء يستأذن عليَّ فأبيت أن آذن له حتّى أستأذنك، فقال لها: فَلْيَلِجْ عليك عمك. قالت: إنّما أرضعتني المرأة ولم يرضعني الرَّجل، فقال: إنّه عمك، فَلْيَلِجْ عليك\" (^٢).\n_________\n(^١) محمّد بن عبد الوهّاب بن أبي تمام الأسواني، أبو عبد الله.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب تحريم الرضاعة من ماء الفحل -٢/ ١٠٧٠، ح ٧ - من طريق ابن نمير عن هشام، به. نحوه. ورواه من طريق حماد بن زيد وأبي معاوية. جميعا عن هشام به. وأحال لفظهما على رواية ابن نمير.\nفوائد الاستخراج:\n١ - تمييز المهمل \"هشام\" بذكر اسم أبيه \"عروة\".\n٢ - تصريح عروة بالتحديث عن عائشة، وقد رواه عنها في مسلم بالعنعنة.\n٣ - ذكر ما مُيز به المبهم \"عمها\"، فقد مُيز عند أبي عوانة فقال: \"أخا أبي القعيس\".\n٤ - زيادة لفظ: \"بعد ما ضُرب الحجاب\".","vol":"11","page":459},{"text":"٤٨١١ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا أنس بن عياض، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"جاء عمي من الرضاعة\n⦗٤٦٠⦘ بعد ما ضرب الحجاب فقلت: والله لا آذن له حتّى يأتي رسول الله ﷺ فأستأذنه، فجاء رسول الله ﷺ فقلت: جاء عمي من الرضاعة فأبيت أن آذن له حتّى أستأذنك، فقال لها: فَلْيَلِجْ عليك عمك، فقلت: إنّما أرضعتني المرأة ولم يرضعني الرَّجل، فقال رسول الله ﷺ: إنّه عمك، فَلْيَلِجْ عليك، وكانت تقول: يَحْرُم من الرضاعة ما يحرم من الولادة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق ابن نمير عن هشام به، نحوه. وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - تمييز المهمل \"هشام\"، فقد مُيز عند أبي عوانة بذكر اسم أبيه.\n٢ - زيادة لفظ \"بعد ما ضرب الحجاب\". ولفظ \"حتّى أاستأذنك\"، ولفظ \"وكانت تقول: تحرم من الرضاعة ما يَحرم من الولادة\".","vol":"11","page":459},{"text":"٤٨١٢ - حدّثنا قربزان، قال: حدّثنا يحيى بن سعيد (^١)، قال: حدّثنا هشام، بإسناده بنحوه (^٢).\n_________\n(^١) هو القطان.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ٤٨١٠.","vol":"11","page":460},{"text":"٤٨١٣ - حدّثنا إسحاق بن إبراهيم الصنعاني، قال: أخبرنا عبد الرزّاق (^١)، قال: أخبرنا ابن جريج، أخبرني هشام بن عروة، عن أبيه، عن عائشة قالت: \"جاء عمي من الرضاعة بعد ما ضُرِب عَليّ الحجابُ\n⦗٤٦١⦘ فاستأذن عليّ، فقلت: والله لا آذن لك حتّى يأتي رسول الله ﷺ فأستأذنه، فجاء رسول الله ﷺ فقلت: جاء عمي من الرضاعة فأبيت أن آذن له حتّى أستأذنك، فقال لها: فَلْيَلِجْ عليك عمك. قالت: إنّما أرضعتني المرأة ولم يرضعني الرَّجل، قال: إنّما هو عمك، فَلْيَلِجْ عليك\" (^٢).\n_________\n(^١) رواه في المصنِّف في الرضاع، باب لبن الفحل-٧/ ٤٧٣، ح ١٣٩٤٠ - .\n(^٢) رواه مسلم في صحيحه، من طريق ابن نمير عن هشام، به. نحوه.\nزاد أبو عوانة لفظ: \"بعد ما ضُرِبَ عَلَيَّ الحجاب\". ولفظ القسم: \"والله\". ولفظ: \"حتّى استأذنك\".","vol":"11","page":460},{"text":"٤٨١٤ - أخبرني أبو سلمة الفقيه (^١)، قال: أخبرنا عبد الملك الذماري، قال: حدّثنا الثّوريّ، عن هشام بن عروة، عن أبيه، عن عائشة، بمثل معناه، وقالت: \"دخل علي أفلح\" (^٢).\n_________\n(^١) مسلم بن محمّد بن مسلم الصنعاني.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٨١٠.","vol":"11","page":461},{"text":"٤٨١٥ - حدّثنا محمّد بن يحيى، قال: حدّثنا عبد الرزّاق، قال: حدّثنا معمر، عن الزّهريّ، عن عروة، عن عائشة قالت: \"جاء أفلح أخو أبي القُعَيس يستأذن عليها، وقال: إنِّي عمها. فأبت أن تأذن له. فلما دخل عليها النّبيّ ﷺ ذكرت ذلك له، فقال النّبيّ ﷺ: أفلا أذنت لعمك. فقالت: يا رسول الله إنّما أرضعتني المرأة ولم يرضعني الرَّجل قال: فأْذَني له، فإنّه عمك تربت يمينك. قال: وكان أبو القعيس أخا\n⦗٤٦٢⦘ زوج المرأة الّتي أرضعت عائشة\" (^١).\nقال معمر حدثني هشام بن عروة، عن أبيه، عن عائشة نحوه (^٢).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٦٩، ح ٦ - عن عبد بن حميد أخبرنا عبد الرزّاق، به. بألفاظ متقاربة. لكنه قال: وكان أبو القعيس زوج المرأة … \" وهو الصواب الموافق للروايات. أنها ما عند أبي عوانة لفظ: \"أخا\".\nفيظهر أنه سبق قلم من الناسخ، حيث إنّه ذكر في أول الحديث نفسه أن أفلح هو أخوه. والله أعلم.\n(^٢) رواه مسلم في صحيحه، من طريق ابن نمير وحماد، وأبي معاوية كلهم عن هشام، وتقدم تخريجه في ح ٤٨١٠.","vol":"11","page":461},{"text":"٤٨١٦ - حدّثنا يوسف بن مَسلَّم، قال: حدّثنا حجاج، قال: حدّثنا اللَّيث، قال: حدثني عقيل، عن ابن شهاب، عن عروة، عن عائشة قالت: \"استأذن علي أفلح أخو أبي القعيس بعد ما أنزل الحجاب، فقلت: والله لا آذن لك حتّى أستأذن رسول الله ﷺ، فإن أخا أبي القعيس ليس هو أرضعني، ولكن أرضعتني امرأة أبي القُعيس. قالت: فدخل علي رسول الله ﷺ، فقلت: يا رسول الله، أفلح أخو أبي القعيس استأذن عليّ فأبيت أن آذن له حتّى أستأذنك في ذلك. قال رسول الله ﷺ: ما يمنعك أن تأذنين لعمك؟ قلت: يا رسول الله، إن الرَّجل ليس هو الّذي أرضعني، ولكن أرضعتني امرأته، قال رسول الله ﷺ: ائذني له، فإنّه عمك، تربت يمينك\". قال عروة: فلذلك\n⦗٤٦٣⦘ كانت عائشة تقول: \"يَحْرُمُ من الرضاعة ما يَحْرُمُ من النسب\" (^١).\nقال ابن شهاب: \"فنرى ذلك يحرم منه ما يحرم من النسب حيث تصّرف\".\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٦٩، ح ٥ - من طريق ابن وهب، أخبرني يونس عن ابن شهاب، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - في مسلم \"أرضعتني امرأته\" وعند أبي عوانة: \"أرضعتني امرأة أبي القعيس\".\n٢ - زيادة لفظ \"فإنّه عمك تربت يمينك\". وزيادة قوله: قال ابن شهاب: \"فيرى ذلك يحرم منه ما يحرم من النسب حيث تصرف\".","vol":"11","page":462},{"text":"٤٨١٧ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب،\nح وحدثنا محمّد -أظنه بن حَيُّويَه- قال: حدّثنا مطرف والقعنبي، عن مالك، عن ابن شهاب، عن عروة، عن عائشة، \"أن أفلح أخا أبي القعيس جاء يستأذن عليها، وهو عمها من الرضاعة بعد أن نزل الحجاب، قالت: فأبيت أن آذن له، فلما دخل رسول الله ﷺ أخبرته بالذي صنَعتُ، فأمرني أن آذن لهُ عليَّ\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، في أول باب تحريم الرضاعة من ماء الفحل - ٢/ ١٠٦٩، ح ٣ - عن يحيى بن يحيى، قال: قرأت عن مالك، به. مثله.","vol":"11","page":463},{"text":"٤٨١٨ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: أخبرني مخرمة بن بكير، عن أبيه (^١)، قال: سمعت عبد الله بن\n⦗٤٦٤⦘ عروة (^٢) يحدث عن عروة، قال: \"استأذن أخو أبي القعيس على عائشة وهو عمها من الرضاعة فلم يؤذن له حتّى جاء رسول الله ﷺ، فَذَكَرَتْ ذلك أنها رددته (^٣)، فقال رسول الله ﷺ: تربت يمينك، فإنّه عمك فائذني له، فإن الرضاعة تحرم ما تحرم من الولادة\" (^٤).\n_________\n(^١) بكير بن عبد الله، أبو عبد الله.\n(^٢) أبو بكر الأسدي.\n(^٣) هكذا في المخطوط، ولعلّ الصواب: (ردته).\n(^٤) رواه مسلم في صحيحه، من طريق مالك عن ابن شهاب، عن عروة، به. وتقدم تخريجه في الحديث السابق. وطريق عبد الله بن عروة من زوائد أبي عوانة على مسلم.\nزاد أبو عوانة: \"تربت يمينك، فإنّه عمك\" وقوله: \"فإن الرضاعة تحرم ما تحرم من الولادة\".","vol":"11","page":463},{"text":"٤٨١٩ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن جعفر بن ربيعة (^١)، عن مكحول (^٢)، عن عروة، عن عائشة، عن رسول الله ﷺ مثله (^٣).\n_________\n(^١) الكندي، أبو شُرحبيل المصري.\n(^٢) مكحول الشامي، أبو عبد الله.\n(^٣) رواه مسلم في صحيحه، من طريق ابن شهاب عن عروة، وتقدم تخريجه في ح ٤٨١٧.\nوطريق مكحول عن عروة من زوائد أبي عوانة على مسلم.","vol":"11","page":464},{"text":"٤٨٢٠ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن عروة، عن عائشة، عن رسول الله ﷺ بمثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن حرملة بن يحيى، عن ابن وهب، به. وذكر لفظه. وتقدم تخريجه في ح ٤٨١٦.","vol":"11","page":464},{"text":"٤٨٢١ - حدّثنا يونس بن عبد الأعلى، وبحر بن نصر قالا: حدّثنا ابن وهب،\nح وحدثنا عبّاس الدوري، قال: حدّثنا يونس بن محمّد (^١)، كلاهما عن اللَّيث بن سعد عن يزيد بن أبي حبيب، عن عراك بن مالك، عن عروة بن الزبير أن عائشة أخبرته \"أن عمها من الرضاعة يسمّى أفلح استأذن عليها فحجبته. فأَخْبرتْ رسول الله ﷺ فقال لها: لا تحتجبي منه، فإنّه يَحْرُم من الرضاعة ما يحرم من النسب\" (^٢).\n_________\n(^١) البغدادي المؤدب.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٠، ح ٩ - عن قتيبة بن سعيد، ومحمد بن رمح جميعًا عن اللَّيث، به. مثله.\nفوائد الاستخراج:\n١ - ميز أبو عوانة الرواة المهملين \"اللَّيث وعراك وعروة\" بذكر أسماء أبائهم.","vol":"11","page":465},{"text":"٤٨٢٢ - حدّثنا بكار بن قتيبة (^١)، قال: حدّثنا أبو داود (^٢)، قال: حدّثنا شعبة، عن الحكم (^٣)، قال: سمعت عِرَاك بن مالك، عن عروة بن الزبير، عن عائشة قالت: \"استأذن أفلح على عائشة فلم تأذن له. فقال:\n⦗٤٦٦⦘ إنِّي عمك، أرضعتك امرأة أخي، فلما جاء النّبيّ ﷺ أخبرته قال: ائذني له فإنّه عمك\" (^٤).\n_________\n(^١) ابن أسد بن عبيد الله بن بشير.\n(^٢) الطيالسي.\n(^٣) الحكم بن عتيبة الكوفِي.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٧٠ - ١٠٧١، ح ١٠ - من طريق معاذ العنبري، عن شعبة، به. نحوه.\nمن فوائد الاستخراج:\n١ - تصريح الحكم بالسماع من عِراك، وروايته عنه في مسلم بالعنعنة.\n٢ - تمييز المهمل \"عروة\" بذكر اسم أبيه \"الزبير\".","vol":"11","page":465},{"text":"٤٨٢٣ - حدّثنا الصغاني، قال: أخبرنا أبو النضر، قال: حدّثنا شعبة، قال الحكم: أخبرني قال: ذُكِرَ لي حديث عن عراك، فأتيت المدينة فسألته فقال: سمعت عروة بن الزبر يحدث عن عائشة \"أنَّ رجُلا يقال له أفلح استأذن عليها فلم تأذن له. فقال: إني عمك، أرضعتك امرأة أخي، فلما جاء النّبيّ ﷺ أخبرته، قال: ائذني له فإنّه عمك\" (^١).\nرواه معاذ (^٢) أيضًا بنحوه هكذا.\n_________\n(^١) رواه مسلم في صحيحه، من طريق معاذ العنبري، عن شعبة، به. وتقدم تخريجه في الحديث السابق.\n(^٢) رواية معاذ رواها الإمام مسلم في صحيحه، وسبق تخريجها في الحديث السابق.","vol":"11","page":466},{"text":"٤٨٢٤ - حدّثنا أبو عمر الإمام (^١)، قال: حدّثنا مخلد بن يزيد، قال: حدّثنا ابن جريج عن عطاء، عن عروة أن عائشة أخبرته قالت: \"استأذن\n⦗٤٦٧⦘ علي عمي من الرضاعة فرددته، فلما جاء رسول الله ﷺ أخبرته بذلك، قال: فهلا أذنت له؟ تربت يمينك أو يداك\" (^٢).\n_________\n(^١) عبد الحميد بن محمّد بن المستام الحراني.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٧٠، ح ٨ - من طريق عبد الرزاق، عن ابن جريج، به. مثله. وزاد بعد قولها: من الرضاعة. لفظ: \"أبو الجعد\" وبعد قولها: فرددته. زاد: قال لي هشام: إنّما هو أبو القعيس. وفيه: \"يدك\".","vol":"11","page":466},{"text":"٤٨٢٥ - حدّثنا الدبري، قال: أخبرنا عبد الرزّاق (^١)، قال: أخبرنا ابن جريج، عن عطاء، قال: أخبرني عروة أن عائشة أخبرته قالت: \"استأذن علي عمي من الرضاعة (^٢) فرددته، فلما جاء النّبيّ ﷺ أخبرته بذلك.\nقال: فهلا أذنت له تربت يمينك أو قال: يداك\" (^٣).\n_________\n(^١) رواه في المصنِّف، في الرضاعة، باب لبن الفحل -٧/ ٤٧٣، ح ١٣٩٣٩ - مثله.\n(^٢) زاد المحقق الأعظمي بعده لفظ: \"أبو الجعد\" ولفظ: \"قال لي هشام: إنّما هو أبو القعيس\". ثمّ قال في التعليق: كذا في مسلم.\nقلت: كذا فعل المحقق حيث جعل هذه الزيادات ضمن النص في الأصل، وما كان له أن يزيد.\n(^٣) رواه في صحيحه، عن الحسن الحلواني، ومحمد بن رافع جميعا عن عبد الرزّاق، به.\nمثله. إِلَّا أنه قال: \"يدك\" بدل: \"يداك\". وتقدم تخريجه في الحديث السابق.","vol":"11","page":467},{"text":"<span data-type='title' id=toc-754>باب تحريم نكاح ابنة الأخ من الرضاعة.</span>","vol":"11","page":468},{"text":"٤٨٢٦ - حدّثنا الحسن بن عفان العامري، قال: حدثنا عبد الله بن نمير، عن الأعمش، عن سعد بن عُبَيْدة، عن أبي عبد الرّحمن، عن عَلي، قال: \"قلت: يا رسول الله، ما لي أراك تَنَوَّق (^١) في نساء قريش وتدعنا؟ فقال: وعندك شيء؟ قال: قلت: ابنة حمزة. قال: هي ابنة أخي من الرضاعة\" (^٢).\n_________\n(^١) تَنَوَّق: أي تنتقي وتختار. القاموس المحيط ٤/ ٤٦٣.\n(^٢) رواه مسلم في صحيح، في النِّكاح، باب تحريم ابنة الأخ من الرضاعة -٢/ ١٠٧١، ح ١١ - عن ابن نمير، عن أبيه، به. ولم يذكر لفظه، بل أحاله على رواية أبي معاوية.\nورواه عن إسحاق بن إبراهيم عن جرير. ومن طريق عبد الرّحمن بن مهدي، عن سفيان كلاهما عن الأعمش. ولم يذكر لفظهما.","vol":"11","page":468},{"text":"٤٨٢٧ - حدّثنا علي بن حرب، قال: حدثنا أبو معاوية، عن الأعمش بمثله، وقال: \"إنها لا تحل لي، إنها ابنة أخي من الرضاعة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن ابن أبي شيبة، وزهير بن حرب، ومحمد بن العلاء، جميعًا عن أبي معاوية، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":468},{"text":"٤٨٢٨ - حدّثنا أبو داود الحراني، قال: حدّثنا محمّد بن عبيد (^١)، قال: حدّثنا الأعمش، عن سعد بن عبيدة، عن أبي عبد الرّحمن السلمي، عن علي، قال: قلت: \"يا رسول الله، ما لك تنوّق في قريش ولا تزوج\n⦗٤٦٩⦘ إلينا، قال: وعندك شيء؟ قلت: نعم، بنت حمزة. قال: تلك ابنة أخي من الرضاعة\" (^٢).\n_________\n(^١) ابن حساب.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٤٨٢٥.","vol":"11","page":468},{"text":"٤٨٢٩ - حدّثنا الصغاني، قال: حدّثنا معلى بن منصور، قال: حدّثنا جريد [¬*]، عن الأعمش، \"تنوُّق في قريش وتدعنا\". بمثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن إسحاق بن إبراهيم، عن جرير، به. ولم يذكر لفظه.\nوتقدم تخريجه في ح ٤٨٢٦.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (جريد)، وصوابه: (جرير)، ولعله خطأ طباعي، وهو على الصواب في نسخة كوبريللو (٣/ ق ٧٤/ أ)، وهي على الصواب كذلك في ط. دار المعرفة (٤٣٩٤)، والحديث في إتحاف المهرة (١٤٤٦٣)، وقد فات الحافظ عزوه لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"11","page":469},{"text":"٤٨٣٠ - حدّثنا عبد الرّحمن بن بشر (^١)، قال: حدّثنا يحيى بن سعيد القطان،\nح وحدثنا أبو المثنى، قال: حدّثنا مسدد، قال: حدّثنا يحيى، قال: حدّثنا شعبة، عن قتادة، عن جابر بن زيد، عن ابن عبّاس، قال: \"ذكر للنبي ﷺ ابنة حمزة، فقال: إنها ابنة أخي من الرضاعة\" (^٢).\n⦗٤٧٠⦘ رواه الدارمي (^٣) عن بشر بن عمر، عن شعبة \"أنَّ النّبيّ ﷺ قيل له: ألَّا تزوج ابنة حمزة؟ \" (^٤). فذكر مثله.\n_________\n(^١) عبد الرّحمن بن بشر بن الحكم العبدي، أبو محمّد النيسابوري.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧١ - ١٠٧٢، ح ١٣ - عن زهير بن حرب، عن يحيى القطان. وعن محمّد بن يحيى القُطَعِي، عن بشر بن عمر جميعًا عن شعبة، به. نحوه. ومن طريق علي بن مُسهر عن سعيد بن أبي عروبة، عن قتادة، به. وزاد \"وإنه تحرم من الرضاعة ما يحرم من النسب\".\nورواه البخاريّ في صحيحه، في النِّكاح، باب ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾، ويحرم من الرضاع ما يحرم من النسب\" - ح ٥١٠٠ - عن مسدد، به. نحوه.\n(^٣) هو أحمد بن سعيد بن صخر.\n(^٤) رواه مسلم في صحيحه، عن محمّد بن يحيى القطعي، عن بشر بن عمر، به. وتقدم تخريجه في الحديث السابق. وطريق الدارمي، عن بشر لم أقف عليه في الكتب الستة ولا في مسند أحمد.","vol":"11","page":469},{"text":"٤٨٣١ - حدّثنا عبّاس الدوري والصغاني، قالا: حدّثنا عبد الله بن بكر السهمي.\nح وحدثنا أبو أمية، قال: حدّثنا عبد الله بن بكر السهمي، ومحمد بن عبد الله الأنصاري، قالا: حدّثنا سعيد بن أبي عروبة، عن قتادة، عن جابر بن زيد، عن ابن عبّاس \"أنَّ النّبيّ ﷺ أُريدَ على ابنة حمزة أن يتزوجها، فقال: إنها ابنة أخي من الرضاعة، وإنه يَحْرم من الرضاعة ما يحرم من النسب\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق علي بن مُسهر، عن سعيد بن أبي عروبة، به.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":470},{"text":"٤٨٣٢ - حدّثنا محمّد بن إسماعيل (^١)، قال: حدّثنا عفان، قال: حدّثنا همام، قال: حدّثنا قتادة، عن جابر بن زيد، عن ابن عبّاس \"أنَّ النّبيّ ﷺ أُريد على ابنة حمزة فقال: إنها لا تحل لي، إنها ابنة أخي من\n⦗٤٧١⦘ الرضاعة. وإنه يحرم من الرضاع ما يحرم من الولادة\" (^٢).\n_________\n(^١) ابن جعفر الصائغ، وشيخه عفان بن مسلم.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٧١، ح ١٢ - عن هداب بن خالد، حدّثنا همام، به. نحوه.\nوالبخاري في صحيحه، في الشهادات، باب الشّهادة على الأنساب، والرضاع - ح ٢٦٤٦ - عن مسلم بن إبراهيم، حدّثنا همام، به. نحوه. لكن فيه لفظ: \"النسب\" بدل \"الولادة\".","vol":"11","page":470},{"text":"٤٨٣٣ - حدّثنا بحر بن نصر، قال: أخبرنا ابن وهب، قال: أخبرني مَخْرمة بن بُكير، عن أبيه، قال: سمعت عبد الله بن مسلم يقول: سمعت محمّد بن مسلم يقول: سمعت حميد بن عبد الرّحمن بن عوف يقول: سمعت أم سلمة زوج النبي ﷺ تقول: \"قيل لرسول الله ﷺ: أين أنت يا رسول الله عن ابنة حمزة؟ أو قيل: ألَّا تخطب ابنة حمزة بن عبد المطلب؟ فقال: إن حمزة أخي من الرضاعة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، باب تحريم ابنة الأخ من الرضاعة -٢/ ١٠٧٢، ح ١٤ - عن هارون بن سعيد، وأحمد بن عيسى، قالا: حدّثنا ابن وهب، به. مثله.","vol":"11","page":471},{"text":"<span data-type='title' id=toc-755>باب تحريم الجمع بين الأختين، وتحريم نكاح الربيبة الّتي هي تربية الرَّجل، وتحريم الجمع بين المرأة وابنتها.</span>","vol":"11","page":472},{"text":"٤٨٣٤ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا أنس بن عياض، عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، عن أم حبيبة، قالت: \"دخل علي رسول الله ﷺ فقلت: هل لك في أختي بنت أبي سفيان؟ قال: فأفعل ماذا؟ قالت: تنكحها. قال: أختك؟ قالت: نعم. قال: أو تحبين ذلك؟ قالت: نعم، لست لك بِمُخْليةٍ (^١)، وأحب من شركني في خيرٍ أُختي. قال: فإنها لا تحل لي. قالت: والله لقد خُبِّرتُ أنك تَخْطُبُ دُرَّة بنتَ أبي سلمة. قال: بنت أبي سلمة؟ قالت: نعم. قال: فوالله لو لم تكن ربيبتي (^٢) في حجري ما حلّت لي، إنها ابنة أخي من الرضاعة، أرضعتني وأباها ثويبة، فلا تعرضن علي بناتكن ولا أخواتكن\" (^٣).\n_________\n(^١) بِمُخلية: أي لم أجدك خاليًا من الزوجات غيري. النهاية ٢/ ٧٤.\n(^٢) ربيبتي جمعها ربائب: وهي بنات الزوجات من غير أزواجهن الذين معهن. النهاية ٢/ ١٨٠.\n(^٣) رواه مسلم في صحيحه، في النِّكاح، باب تحريم الربيبة وأخت المرأة -٢/ ١٠٧٢، ح ١٥ - من طريق أبي أسامة أخبرنا هشام، به. مثله.\nورواه من طريق يحيى بن زكريا وزهير كلاهما عنه، به. ولم يذكر لفظهما. =\n⦗٤٧٣⦘ = من فوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - تمييز \"هشام\" عند أبي عوانة بذكر اسم أبيه \"عروة\". وقد ذكر مهملا عند مسلم.\n٣ - زيادة القسم بلفظ الجلالة في موضعين.","vol":"11","page":472},{"text":"٤٨٣٥ - حدّثنا الدبري، قال: حدثنا عبد الرزّاق (^١)، قال: أخبرنا ابن جريج ومعمر، قالا: حدثنا هشام بن عروة، عن عروة، عن زينب بنت أبي سلمة، عن أم حبيبة قالت: \"دخل عليّ رسول الله ﷺ فقلت: هل لك في أختي ابنة أبي سفيان؟ قال: فأفعل (^٢) ماذا؟ قالت: تنكحها. قال: أختك؟ قالت: نعم. قال: أو تحبين ذَلكَ؟ قالت: نعم، لست بمخلية (^٣) لك وأحب -أو قالت: وأحق- من شركني في خير أختي. قال: فإنها لا تحل لي قالت: والله لقد خُبِّرْت أنك تخطب دُرّة بنت أبي سلمة. قال: ابنة أبي سلمة؟ قالت: نعم. قال: فوالله لو لم تكن ربيبتي في حجري ما حلّت لي. إنها ابنة أخي من الرضاعة، أرضعتني وأباها ثويبة، فلا تعرضن علي بناتكن ولا\n⦗٤٧٤⦘ أخواتكن\" (^٤).\n_________\n(^١) المصنِّف في الرضاع، باب يحرم من الرضاع ما يحرم من النسب -٧/ ٤٧٥، ح ١٣٩٤٧ - مثله.\n(^٢) في المصنّف: أفعل ماذا؟\n(^٣) في المصنّف: لست لك بمخلية.\n(^٤) رواه مسلم في صحيحه، من طريق أبي أسامة، عن هشام، به. وتقدم تخريجه في الحديث السابق. وطريق ابن جريج ومعمر كلاهما عن هشام من زوائد أبي عوانة على مسلم.","vol":"11","page":473},{"text":"٤٨٣٦ - وحدثنا البزيعي بالمصيصة -واسمه: هارون بن داود بن الفضل بن بزيع- قال: حدّثنا أبو أسامة، عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، عن أم حبيبة زوج النبي ﷺ قالت: \"دخل علي النّبيّ ﷺ … \" فذكر الحديث بمثله، بمعناه (^١).\n- وحدثنا البزيعي مرّة فزاد: ابنة أبي سلمة، عن أم سلمة، عن أم حبيبة (^٢).\n_________\n(^١) رواه مسلم في صحيحه، عن محمّد بن العلاء، حدّثنا أبو أسامة، به. وتقدم تخريجه في ح ٤٨٣٤.\n(^٢) هذا الإسناد من المزيد في متصل الأسانيد. حيث زاد البزيعي (أم سلمة)، وخالف غيره فلم يذكر أم سلمة ﵂، وممن لم يذكرها سُوَيْد بن سعيد، والأسود بن عامر، ومحمد بن العلاء عند مسلم. وتقدم تخريجه في ح ٤٨٣٤. وأيضا يونس بن عبد الأعلى، وعبد الرزّاق، كما سبق في ٤٨٣٤، ٤٨٣٥. ثمّ إنّه أيضًا رواه أوَّلًا ولم يذكرها في الإسناد. والله أعلم.","vol":"11","page":474},{"text":"٤٨٣٧ - وحدثنا محمّد بن يحيى، قال: حدّثنا عبد الرزّاق، قال: أخبرنا معمر، عن الزّهريّ، أن عروة حدثه، عن زينب بنت أبي سلمة أن أم حبيبة قالت لرسول الله ﷺ: يا رسول الله.\nح وحدثنا محمّد بن يحيى، قال: حدّثنا يعقوب بن إبراهيم بن سعد،\n⦗٤٧٥⦘ قال: حدّثنا ابن أخي ابن شهاب (^١)، عن عمه (^٢)، قال: أخبرني عروة بن الزبير أن زينب بنت أبي سلمة أخبرته أن أم حبيبة زوج النبي ﷺ أخبرتها \"أنها قالت لرسول الله ﷺ: يا رسول الله، انكح أختي ابنة أبي سفيان. فقال: أو تحبين ذلك؟ قالت: نعم يا رسول الله لست لك بِمُخلية وأحب من شركني في خير أختي، فقال رسول الله ﷺ: فإن ذلك لا يحل لي. قالت قلت: يا رسول الله، فإنا نحدث أنك تريد أن تنكح دُرَّة بنت أبي سلمة، قال: بنت أبي سلمة. قالت: نعم. قال رسول الله ﷺ: لو أنها لم تكن ربيبتي في حجري ما حلت لي، إنها ابنة أخي من الرضاعة، أرضعتني وأباها ثويبة. قال: فلا تعرضن عليّ بناتكن ولا أخواتكن\" (^٣).\n_________\n(^١) هو محمّد بن عبد الله بن مسلم، كما جاء مصرحا في رواية مسلم.\n(^٢) هو الإمام الزّهريُّ.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٧٣، ح ١٦ - عن عبد بن حميد أخبرني يعقوب بن إبراهيم الزهري، به.\nورواه عن عبد الملك بن شعيب بن اللَّيث، عن أبيه عن جده. وأحال لفظهما على رواية ابن أبي حبيب وطريق معمر عن الزّهريّ من زوائد أبي عوانة على مسلم.","vol":"11","page":474},{"text":"٤٨٣٨ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب بهذا الإسناد نحوه إِلَّا أنه: \"قال رسول الله ﷺ: فإن ذلك لا يحل. قالت: والله لقد تحدثنا أنك ناكح دُرة بنت أبي سلمة\n⦗٤٧٦⦘ قال رسول الله ﷺ: فوالله لو أنها لم تكن ربيبتي في حجري ما حلّت لي، لأنها ابنة أخي من الرضاعة، أرضعتني وأبا سلمة ثويبة\" (^١).\n- في حديث عبد الرزّاق (^٢)، عن معمر قال عروة: \"وكانت ثويبة مولاة لأبي لهب، أعتقها، فأرضعت (^٣) رسول الله ﷺ، فلما مات رأى أبا لهب بعض أهله في النوم فسأله: ما وجدت؟ فقال: ما وجدت بعدكم راحة غير أني سقيت في هذه منِّي -في النقرة التي بين الإبهام والتي تليها- بعتقي ثويبة\" (^٤).\n_________\n(^١) رواه مسلم في صحيحه، من طريق يعقوب بن إبراهيم، عن الزّهريّ، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٥٣٧.\n(^٢) سبق أن رواه موصولًا في ح ٤٨٣٧.\n(^٣) قال الحافظ: ظاهره أن عتقه لها كان قبل إرضاعها، والذي في السير يخالفه.\n(^٤) رواه مسلم في صحيحه، من طريق عقيل بن خالد، ويعقوب بن إبراهيم جميعًا عن الزّهريّ، به. ولم يذكر لفظهما. وتقدم تخريجه في ح ٤٨٣٧.\nوروى نحوه البخاريّ في صحيحه، في النِّكاح، باب ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ - ح ٥١٠١ - من طريق شعيب، عن الزّهريّ، عن عروة. قال: قال عروة: وثويبة مولاة … فذكر نحوه. وقال في آخره: سقيت في هذه بعتاقتي ثويبة.\nوذكر الحافظ في الفتح ٩/ ١٤٥، في شرحه للحديث رواية عبد الرزّاق عن معمر.\nوقال: وأخرجه الإسماعيلي من طريق الذهلي، عن أبي اليمان بإسناده. وتكلم الحافظ ﵀ على ما في الحديث من دلالة على أن الكافر قد ينفعه العمل، ونقل أقوال =\n⦗٤٧٧⦘ = بعض أهل العلم في ذلك.","vol":"11","page":475},{"text":"٤٨٣٩ - حدّثنا أبو بكر أحمد بن علي بن يوسف الخرّاز بدمشق، قال: حدّثنا مروان بن محمّد (^١)، قال: حدّثنا اللَّيث بن سعد، قال: حدثني عقيل، عن ابن شهاب، عن عروة أن زينب بنت أبي سلمة أخبرته أن أم حبيبة قالت: \"قلت: يا رسول الله، انكح أختي. قال: أو تحبين ذلك؟ قلت: نعم لستَ، بِمُخلية (^٢)، وأحب من شركني في خير أختي. وقال: رسول الله ﷺ: إنها لا تحل لي، قالت: قلت: يا رسول الله، لقد تحدثنا أنك تخطب درة بنت أبي سلمة. قال رسول الله ﷺ: لو لم تكن أمها تحتي ما حلّت لي، إن أبا سلمة أخي من الرضاعة، أرضعتني وأباها ثويبة. فلا تعرضنَّ علي بناتكن ولا أخواتكن\" (^٣).\n_________\n(^١) هو الطاطري.\n(^٢) سبق بيانها في ح ٤٨٣٤.\n(^٣) رواه مسلم في صحيحه، عن عبد الملك بن شعيب بن اللَّيث عن أبيه عن جده، به.\nولم يذكر لفظه. وتقدم تخريجه في ٤٨٣٧.\nورواه البخاريّ في صحيحه، في النفقات، باب ١٦٠٠، وفي النِّكاح، باب وأن تجمعوا بين الأختين إِلَّا ما قد سلف - ح ٥١٠٧ - عن عبد الله بن يوسف. وفي باب المراضع من المواليات وغيرهن - ح ٥٣٧٢ - عن يحيى بن بكير كلهم عن اللَّيث، به.","vol":"11","page":477},{"text":"٤٨٤٠ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، عن يونس بن يزيد، عن ابن شهاب، أن عروة حدثه عن زينب بنت أبي سلمة أن أم حبيبة قالت لرسول الله ﷺ: \"يا رسول الله، انكح ابنة أبي سفيان\n⦗٤٧٨⦘لأختها- … \" (^١) وذكر الحديث.\n_________\n(^١) سبق أن روى المصنِّف ﵀ هذا الحديث عن شيخه بحر بن نصر. انظر ٤٨٣٧.","vol":"11","page":477},{"text":"٤٨٤١ - حدثني الصغاني، قال: حدّثنا أبو اليمان، قال: حدّثنا شعيب (^١)، عن الزّهريّ، قال: أخبرني عروة بن الزبير، أن زينب بنت أبي سلمة أخبرته أن أم حبيبة بنت أبي سفيان أخبرتها قالت: \"يا رسول الله، انكح أختي زينب بنت أبي سفيان. قالت: فقال رسول الله ﷺ: أو تحبين ذلك؟ فقلت: نعم. وذكر نحوه (^٢).\n_________\n(^١) شعيب بن أبي حمزة.\n(^٢) رواه مسلم في صحيح، من غير هذا الطريق. وتقدم تخريجه في ح ٤٨٣٧. وهذا الطريق أي طريق شعيب عن الزّهريّ من زوائد أبي عوانة على مسلم.\nورواه البخاريّ في صحيحه، في النِّكاح، باب ٢٠ - ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ - ح ٥١٠١ - عن الحكم بن نافع، به. مثله. وفيه زيادة سبق أن رواها المصنِّف من طريق عبد الرزّاق عن معمر. انظر قبل ح ٤٨٣٨.","vol":"11","page":478},{"text":"٤٨٤٢ - حدثني أحمد بن شعيب أبو عبد الرّحمن النسائي قاضي حمص (^١)، قال: حدّثنا عيسى بن حماد (^٢)، قال: حدّثنا اللَّيث بن سعد، عن يزيد بن أبي حبيب، أن محمّد بن مسلم كتب يذكر أن عروة حدثه أن زينب بنت أبي سلمة حدثته، أن أم حبيبة زوج النبي ﷺ حدثتها \"أنها قالت لرسول الله ﷺ: يا رسول الله، انكح أختي عزة. فقال رسول الله ﷺ:\n⦗٤٧٩⦘ فإن ذلك لا يحل لي. قالت: قلت يا رسول الله، فإنا نحدث أنك تريد أن تنكح دُرة بنت أم سلمة! قال: بنت أبي سلمة؟ قالت: نعم يا رسول الله، قال رسول الله ﷺ: لو أنها لم تكن ربيبتي في حجري ما حلت لي، إنها ابنة أخي من الرضاعة أرضعتني وأبا سلمة ثويبة، فلا تعرضن علي بناتكن ولا أخواتكن\" (^٣).\n_________\n(^١) هو الإمام صاحب السنن.\n(^٢) عيسى بن حماد بن مسلم التجيبي.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب تحريم الربيبة وأخت المرأة -٢/ ١٠٧٣، ح ١٦ - عن محمّد بن رمح بن المهاجر أخبرنا اللَّيث، به. مثله. زاد مسلم: \"أتحبين ذلك؟ فقالت: نعم يا رسول الله لست لك بمخلية. وأَحب من شركني في خير أُختي\".\nوعند أبي عوانة مُيز المهمل \"اللَّيث\" بذكر اسم أبيه، وهو من فوائد الاستخراج.\nورواه البخاريّ في صحيحه، في النِّكاح، باب عرض الإنسان ابنته أو أخته على أهل الخير - ح ٥١٢٣ - عن قتيبة، حدّثنا اللَّيث، به. نحوه مختصرًا.","vol":"11","page":478},{"text":"<span data-type='title' id=toc-756>باب الخبر الدال على تحريم النكاح بأقل ما يقع عليه اسم الرضاع قل أو كثر، وبيان الخبر المعارض له المبينة (^١) أن الرضعة والرضعتين لا تحرمان، والدلالة على أن الثلاث يَحرمن.</span>\n_________\n(^١) هكذا في الأصل، والأولى أن يقول: المبين.","vol":"11","page":480},{"text":"٤٨٤٣ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، قال: حدثني مالك بن أنس، ح وحدثنا أبو داود السجستاني (^١)، قال: حدّثنا القعنبي، عن مالك، قال: عن عبد الله بن دينار (^٢)، عن سليمان بن يسار، عن عروة، عن عائشة، عن النبي ﷺ قال: \"يحرم من الرضاع ما يحرم من الولادة\" (^٣).\n_________\n(^١) رواه في سننه، في النِّكاح، باب يحرم من الرضاع ما يحرم من النسب - ح ٢٠٥٥ - .\n(^٢) المدني، مولى ابن عمر.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب يحرم من الرضاع ما يحرم من الولادة -٢/ ١٠٦٨، ح ٢ - من طريق عبد الله بن أبي بكر، عن عمرة، عن عائشة. مثله.","vol":"11","page":480},{"text":"٤٨٤٤ - حدّثنا يونس (^١)، وبحر قالا: حدّثنا ابن وهب. قال: وأخبرني (^٢) اللَّيث بن سعد، عن يزيد بن أبي حبيب، عن عراك بن مالك، عن عروة، عن عائشة أخبرته \"أن عمها من الرضاعة يسمى أفلح استأذن عليها فحجبته، فأخبرت رسول الله ﷺ، فقال لها: لا تحتجبي منه فإنّه\n⦗٤٨١⦘ يحرم من الرضاعة ما يحرم من النسب\" (^٣).\n_________\n(^١) هو ابن عبد الأعلى، وبحر هو ابن نصر.\n(^٢) هكذا في الأصل.\n(^٣) رواه مسلم في صحيحه، والحديث كرره المصنِّف ﵀ وسبق أن رواه بنفس السند، انظر ح ٤٨٢١.","vol":"11","page":480},{"text":"٤٨٤٥ - حدّثنا أبو داود السجزي (^١)، وإبراهيم بن فهد في بني ناجية (^٢) في بني سامة بن لؤي، قالا: حدّثنا مسدد.\nح وحدثنا أبو أمية، قال: حدّثنا أحمد بن حنبل (^٣)، قالا: حدثنا إسماعيل بن إبراهيم، عن أيوب، عن ابن أبي مليكة، عن عبد الله بن الزبير، عن عائشة قالت: قال رسول الله ﷺ: \"لا تُحَرِّمُ المَصَّةُ والمَصَّتان\" (^٤).\n_________\n(^١) رواه في سننه، في النِّكاح، باب هل يُحرم ما دون خمس رضعات - ح ٢٠٦٣ - .\n(^٢) بنو ناجية، حي بالبصرة. وناجية: امرأة ليس برجل. التاريخ ليحيى بن معين (٢/ ٧٣٤) س ٤٦٤٧، واللباب ٣/ ٢٨٧.\n(^٣) رواه في المسند ٦/ ٢١٦.\n(^٤) رواه في مسلم في صحيحه، في الرضاع، باب في المصة والمصتان -٢/ ١٠٧٣، ح ١٧ - عن زهير بن حرب ومحمد بن عبد الله بن نمير كلاهما عن إسماعيل بن إبراهيم، به.\nمثله. ومن طريق معتمر بن سليمان عن أيوب، به.","vol":"11","page":481},{"text":"٤٨٤٦ - حدّثنا يونس [¬*] بن مسلم، وابن دنوقا (^١)، قالا: حدّثنا إبراهيم بن مهدي (^٢)، قال: حدّثنا معتمر،\n⦗٤٨٢⦘ ح وحدثنا الصغاني، قال: حدّثنا عفان، قال: حدّثنا وهيب، قالا: حدّثنا أيوب، عن عبد الله بن أبي مليكة، عن عبد الله بن الزبير، عن عائشة أنَّ النبي ﷺ قال: \"لا تُحَرِّم المصة ولا المصتان\" (^٣).\n_________\n(^١) إبراهيم بن عبد الرحيم بن عمر، أبو إسحاق، ويعرف بابن دنوقا.\n(^٢) - د - المصيصي، وثقه أبو حاتم، وابن قانع، وقال الحافظ: مقبول. الجرح والتعديل ٢/ ١٣٨، وتاريخ بغداد ٦/ ١٧٨، التهذيب ١/ ١٦٩، التقريب ٢٥٨.\n(^٣) رواه مسلم في صحيحه، بنفس اللّفظ، عن سُوَيْد بن سعيد، حدّثنا معتمر بن سليمان، به. مثله. وتقدم تخريجه في ح ٤٨٤٥. وطريق وهيب عن أيوب من زوائد أبي عوانة على مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يونس)، وصوابه: (يوسف)، وهو على الصواب في نسخة كوبريللو (٣/ ق ٧٦/ ب)، وهي على الصواب كذلك في ط. دار المعرفة (٤٤١١)، وقد تصحف كذلك في حديث (٨٤٠٩)، وجاء على الصواب في سائر مواضع الكتاب، وهو يوسف بن سعيد بن مسلم المصيصي، والحديث في إتحاف المهرة (٢١٧٩١)، وقد فات الحافظ عزوه لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"11","page":481},{"text":"٤٨٤٧ - حدّثنا محمّد بن عيسى العطار، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدّثنا أبي،\nح وحدثنا عبّاس الدوري، قال: حدّثنا محمّد بن عمر القصبي (^١) -صاحب عبد الوارث- قال: حدّثنا عبد الوارث، قال: حدّثنا أيوب، عن ابن أبي مليكة، عن عبد الله بن الزبير، عن عائشة قالت: قال رسول الله ﷺ: \"لا تُحَرّمُ المصة والمصتان\" (^٢).\n_________\n(^١) محمّد بن عمر بن حفص القَصَبي.\n(^٢) رواه مسلم في صحيحه، من طريق إسماعيل بن إبراهيم عن أيوب، به. مثله. وتقدم تخريجه في ح ٤٨٤٥. وطريق عبد الوارث من أيوب من زوائد أبي عوانة على مسلم.","vol":"11","page":482},{"text":"٤٨٤٨ - حدّثنا محمّد بن علي بن زهير الجرجاني (^١)، قال: حدّثنا عفان، قال: حدّثنا وهيب، قال: حدّثنا أيوب، عن عبد الله بن أبي مليكة، عن عبد الله بن الزبير، عن عائشة أنَّ النبي ﷺ قال: \"لا تُحَرِّمُ المصة\n⦗٤٨٣⦘ ولا المصتان\" (^٢).\n_________\n(^١) محمّد بن علي بن زهير. قال ابن حبّان: مستقيم الحديث. الثقات ٩/ ١٤٨.\n(^٢) رواه مسلم في صحيحه، من طريق إسماعيل ومعتمر بن سليمان كلاهما عن أيوب، به.\nمثله. وتقدم تخريجه في ٤٨٤٥.","vol":"11","page":482},{"text":"٤٨٤٩ - حدثا إسحاق بن إبراهيم الصنعاني، قال: قرأنا على عبد الرزّاق، عن معمر، عن أيوب، عن أبي الخليل صالح بن أبي مريم، عن عبد الله بن الحارث، عن أم الفضل، أنَّ النبي ﷺ قال: \"لا تُحَرِّمُ الإملاجة (^١) والإملاجتان\" (^٢).\n_________\n(^١) الإملاجة: أي المصة. وسوف يفسرها المصنف في ٤٨٧٨.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٧٤، ح ١٨ - من طريق المعتمر بن سليمان عن أيوب، به. مثله. وفيه قصة.\nوعند أبي عوانة تمييز المهمل \"أبو الخليل\" بذكر اسمه، وهو من فوائد الاستخراج.","vol":"11","page":483},{"text":"٤٨٥٠ - حدّثنا الصغاني، قال: حدّثنا عبد الله بن بكر، قال: حدّثنا سفيان، عن أيوب، ح وحدثنا الصغاني، قال: حدّثنا عفان، قال: حدّثنا وهيب، قال: حدّثنا أيوب، عن صالح أبي الخليل، عن عبد الله بن الحارث، عن أم الفضل \"أنَّ النّبيّ ﷺ سئل عن الرضاع، فقال: لا تحرم الإملاجة والإملاجتان\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من غير طريق سفيان، ووهيب عن أيوب، وتقدم تخريجه في الحديث السابق. وطريق سفيان ووهيب من زوائد أبي عوانة على مسلم.","vol":"11","page":483},{"text":"٤٨٥١ - حدّثنا علي بن حرب، قال: حدّثنا يونس بن محمّد للمُكتِب (^١)،\nح وحدثنا الصغاني، قال: حدّثنا عفان،\nح وحدثنا عمار بن رجاء، قال: حدّثنا سليمان بن حرب، قالوا: حدّثنا حماد بن زيد، عن أيوب، عن أبي الخليل الضبعي، عن عبد الله بن الحارث، عن أم الفضل قالت: \"سأل رجل النّبيّ ﷺ قال: تزوجت امرأة وعندي أخرى، وزعمت الأولى أنها أرضعتها رضعة أو رضعتين، فقال النّبيّ ﷺ: لا تُحَرِّم الملاجة والملاجتان\".\nوهذا لفظ علي بن حرب، وقال عفان وسليمان: \"الإملاجة والإملاجتان\" (^٢). معناه بمثله.\n_________\n(^١) في الأصل: المكثب، والصواب ما أثبته. قال السمعاني: المكتب: بضم الميم وسكون الكاف وكسر التاء المنقوطة باثنتين وفي آخرها الباء المنقوطة بواحدة. نسبة إلى تعليم الخط، ومن يحسن ذلك ويعلم الصبيان الخط والأدب. الأنساب (١٢/ ٤١٠، ٣٩١٨) وهذا هو المؤدب أيضًا، كما في الأنساب (١٢/ ٤٧٣، ٣٩٧٢). والراوي هو: يونس بن محمّد المؤدب، والله أعلم.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب المصة والمصتان -٢/ ١٠٧٤، ح ١٨ - من طريق المعتمر بن سليمان، عن أيوب، به. نحو لفظ عفان وسليمان.","vol":"11","page":484},{"text":"٤٨٥٢ - حدّثنا الدنداني (^١)، قال: حدّثنا مسدد، عن حماد بن زيد\n⦗٤٨٥⦘ والمعتمر بن سليمان، عن أيوب، بإسناده الأوّل: \"أنها أرضعت الحُدْثى رضعة أو رضعتين، فقال النّبيّ ﷺ: لا تُحَرِّمُ الملاجة والإملاجتان\" (^٢).\n_________\n(^١) هو موسى بن سعيد.\n(^٢) رواه مسلم في صحيحه، عن يحيى بن يحيى، وعمرو الناقد، وإسحاق بن إبراهيم، كلهم عن المعتمر بن سليمان، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":484},{"text":"٤٨٥٣ - حدّثنا يزيد بن سنان، قال: حدّثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن أبي الخليل صالح بن أبي مريم، عن عبد الله بن الحارث، عن أم الفضل \"أن رجلا من بني عامر بن صَعْصَعَةَ قال: يا رسول الله هل تحرم الرضعة الواحدة؟ قال: لا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، باب في المصة والمصتان -٢/ ١٠٧٤، ح ١٩ - عن أبي غسان المسمعي، وابن المثني، وابن بشار كلهم عن معاذ بن هشام به، مثله.","vol":"11","page":485},{"text":"٤٨٥٤ - حدّثنا يعقوب بن سفيان وإسحاق بن سيار، قالا: حدّثنا عمرو بن عاصم، قال: حدّثنا همام، قال: حدّثنا قتادة، عن صالح أبي الخليل، عن عبد الله بن الحارث، عن أم الفضل \"أن رجلًا سأل النّبيّ ﷺ أتحرم المصة الواحدة؟ قال: لا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٥، ح ٢٣ - عن أحمد بن سعيد الدارمي، حدّثنا حبّان، حدّثنا همام، به. مثله.\nوعند أبي عوانة تمييز المهمل \"أبي الخليل\" بذكر اسمه \"صالح\". وأيضا زيادة لفظ \"الواحدة\"، وهما من فوائد الاستخراج.","vol":"11","page":485},{"text":"٤٨٥٥ - حدّثنا هارون بن داود بن بزيع وأبو البختري، قالا: حدثنا\n⦗٤٨٦⦘ أبو أسامة، قال: حدّثنا سعيد بن أبي عروبة، عن قتادة، عن أبي الخليل، عن عبد الله بن الحارث، عن أم الفضل أنَّ النبي ﷺ قال: \"لا تحرم الرضعة والرضعتان، أو المصة والمصتان\".\nوقال أبو البختري (^١): \"أو المصة والمصتان، أو الرضعة والرضعتان\" (^٢). رواه عَبْدَةَ (^٣)، ومحمد بن بشر أيضًا.\n_________\n(^١) هو عبد الله بن محمّد بن شاكر.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٤، ح ٢٠ - من طريق محمّد بن بشر، حدّثنا سعيد بن أبي عروبة، به. مثل لفظ عبد الله بن محمّد بن شاكر.\n(^٣) رواية عبدة بن سليمان رواها الإمام مسلم في صحيحه، بعد الرِّواية السابقة مباشرة - ح ٢١ - عن ابن أبي شيبة وإسحاق بن إبراهيم، عنه به.","vol":"11","page":485},{"text":"٤٨٥٦ - حدّثنا زيد بن إسماعيل الصائغ (^١)، قال: حدّثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة،\nح وحدثنا الصغاني، قال: حدّثنا محمّد [¬*] بن إسحاق الحضرمي (^٢)،\nح وحدثنا محمّد بن حَيُّويَه، قال: حدّثنا الحجاج، قالا: حدّثنا حماد بن سلمة، عن قتادة، عن أبي الخليل، عن عبد الله بن الحارث، عن أم الفضل، أنَّ رسول الله ﷺ قال: \"لا تُحَرِّمُ الإِملاجةُ والإِملاجتان\" (^٣).\n⦗٤٨٧⦘ وقال حجاج: \"أو ملاجتان\" وقال يزيد: \"أو ملاجتين\".\n_________\n(^١) زيد بن إسماعيل بن سيار بن مهدي، أبو الحسن الصائغ.\n(^٢) لم أقف عليه [¬*].\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٥، ح ٢٢ - من =\n⦗٤٨٧⦘ = طريق بشر بن السري، حدّثنا حماد بن سلمة، به. مثله.\nقال الجعبري بعد ذكره لهذا الحديث: ومفهوم هذا يدلُّ على أن ثلاث رضعات فما فوق تحرمن. رسوخ الأحبار في منسوخ الأخبار ص ٤٦٢. وانظر كذلك فتح الباري ٩/ ١٤٧.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في أصل نسخة كوبريللو (٣/ ق ٧٧/ أ): (محمد)، وفي هامش الأصل: بيان \"أحمد\"، وهو أحمد بن إسحاق بن زيد بن عبد الله بن أبي إسحاق الحضرمى مولاهم، أبو إسحاق البصرى (أخو يعقوب بن إسحاق القارئ)، وهو على الصواب في ط. دار المعرفة: (٤٤٢٠)، والحديث في إتحاف المهرة (٢٣٣٤٣)، ولم يعزه الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"11","page":486},{"text":"<span data-type='title' id=toc-757>باب ذِكر الخبر المبيح للرجل تزويج المرضعة بلبن أمه أو أخته دون خمس رضعات، وحظر تزويجها إذا رضعت خمس رضعات</span>","vol":"11","page":488},{"text":"٤٨٥٧ - أخبرنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، أن مالكًا حدثه،\nح وحدثنا الربيع (^١)، قال: أخبرنا الشّافعي، قال: حدّثنا مالك،\nح وحدثنا المري الخرّاز (^٢)، قال: حدّثنا مروان بن محمّد، قال: حدّثنا مالك،\nح وحدثنا ابن أبي مسرة (^٣)، قال: حدّثنا الأزرقي (^٤)، عن مالك بن أنس، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة قالت: \"كان فيما أُنْزِلَ في القرآن ﴿عشر رضعات معلومات يُحَرِّمنْ﴾ ثمّ نُسخن بخمس معلومات، فتوفي رسول الله ﷺ وهن ممّا يقرأ في القرآن\".\nوقال بعضهم: \"وهي ممّا يقرأ في القرآن\". زاد يونس، عن ابن وهب: \"وليس عليه العمل\" (^٥).\n_________\n(^١) ابن سليمان المرادي.\n(^٢) أحمد بن علي بن يوسف.\n(^٣) عبد الله بن أحمد، وقد رواه الفاكهي عبد الله بن محمّد في جزء عنه، ح ٣٢.\n(^٤) أحمد بن الوليد بن عقبة الأزرق الغساني.\n(^٥) رواه مسلم في صحيحه، في الرضاع، باب التّحريم بخمس رضعات -٢/ ١٠٧٥، ح ٢٤ - =\n⦗٤٨٩⦘ = عن يحيى بن يحيى، قال: قرأت على مالك، به. مثله. لكن فيه \"فيما\" بدل \"ممّا\".\nفوائد الاستخراج:\n١ - تمييز المهمل \"مالك\" عند أبي عوانة، بذكر اسم أبيه.\n٢ - زيادة لفظ \"وليس عليه العمل\".\nقال الجعبري بعد ذكره لهذا الحديث: وهو محكم ناسخ للأقل لرجحانه بالنص والمنطوق وتصريحهما بالتأخير. رسوخ الأحبار ص ٤٦٢.","vol":"11","page":488},{"text":"٤٨٥٨ - حدّثنا عمر بن شبة، قال: حدّثنا عبد الوهّاب (^١)، قال: حدّثنا يحيى بن سعيد (^٢)،\nح وحدثنا ابن أبي مسرة (^٣)، قال: حدّثنا المقري (^٤)،\nح وحدثنا الخرّاز المري (^٥)، قال: حدّثنا مروان (^٦)، قالوا: حدّثنا اللَّيث بن سعد، قال: حدثني يحيى بن سعيد، عن عمرة، عن عائشة قالت: \"أُنْزل في القرآن: ﴿عشر رَضَعَاتٍ﴾ ثمّ إنها صار خمس معلومات\" (^٧).\n⦗٤٩٠⦘ هذا لفظ ابن أبي مسرة والخرّاز.\nوقال عمر بن شبة: \"ثمّ نزل بعد: ﴿خمس معلومات﴾ \".\n_________\n(^١) ابن عبد المجيد الثقفي.\n(^٢) هو الأنصاري.\n(^٣) عبد الله بن أحمد بن زكريا.\n(^٤) عبد الله بن يزيد.\n(^٥) أحمد بن علي بن يوسف.\n(^٦) مروان بن محمّد الطاطري.\n(^٧) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٥، ح ٢٥ - من طريق سليمان بن بلال عن يحيى بن سعيد به نحوه. وعن محمد بن المثنى، حدّثنا =\n⦗٤٩٠⦘ = عبد الوهّاب، به. وأحال لفظه على رواية مالك.","vol":"11","page":489},{"text":"٤٨٥٩ - حدّثنا الصغاني، قال: حدّثنا المعلى بن منصور، قال: حدّثنا حماد بن زيد، قال: حدثني يحيى بن سعيد، عن عمرة، عن عائشة، قالت: \"أنزل في القرآن: عشر رضعات معلومات، وأنزل بعدُ خمسٌ\".\nكانت عائشة تفي بذلك (^١).\n_________\n(^١) رواه مسلم في صحيحه من غير هذا الطريق، وتقدم تخريجه في الحديث السابق.\nوطريق حماد عن يحيى من زوائد أبي عوانة على مسلم. وعند أبي عوانة زيادة \"كانت عائشة تفتي بذلك\". وهو من فوائد الاستخراج.\nوقال الحافظ: وجاء عن عائشة أيضًا سبع رضعات. أخرجه ابن أبي خيثمة بإسناد صحيح عن عبد الله بن الزبير عنها. فتح الباري ٩/ ١٤٦.","vol":"11","page":490},{"text":"٤٨٦٠ - حدّثنا أبو أمية، قال: حدّثنا أحمد بن يونس، قال: حدّثنا زهير (^١)، عن يحيى، عن عمرة، عن عائشة أنها قالت: \"نزل في القرآن أنه لا يحرم إِلَّا عشر رضعات، ثمّ نزل بَعدُ خمسٌ معلومات\" (^٢).\nآخر الجزء العشرين من أصل سماع أبي المظفر السمعاني.\n_________\n(^١) زهير بن معاوية الجعفي.\n(^٢) رواه مسلم في صحيحه، من طريق سليمان بن بلال عن يحيى، به. مثله. وتقدم تخريجه في ح ٤٨٥٨.","vol":"11","page":490},{"text":"<span data-type='title' id=toc-758>باب الأخبار المبيحة رضاع الكبير (^١)، وتحريم النِّكاح بها لما يَحرُم بها النسب، وبيان الخبر المعارض لها الدال على أن التحريم بالرضاع ما كان في الحولين.</span>\n_________\n(^١) قال الشوكاني: إن الرضاع يعتبر فيه الصغر إِلَّا فيما دعت إليه الحاجة كرضاع الكبير الّذي لا يستغنى عن دخوله على المرأة ويشق احتجاجًا منه، وإليه ذهب شيخ الإسلام ابن تيمية. وهذا هو الراجح عندى وبه يحصل الجمع بين الأحاديث، وذلك بأن تجعل قصة سالم المذكورة مخصصة لعموم: إنّما الرضاع من المجاعة -سيأتي في ح ٤٨٧٢ - \"ولا رضاع إِلَّا في الحولين\". و\"لا رضاع إِلَّا ما فتق الأمعاء … \" وهذه طريق متوسطة … إلخ. اهـ مختصر. نيل الأوطار ٧/ ١٢٠.\nقلت: وقال محقق رسوخ الأحبار للجعبري ص ٤٥٨: \"قال الشوكاني رضاع الكبير لا تأثير له … \" ثمّ ذكرنا ما سبق نقله من نيل الأوطار، ولم أقف على هنا القول، بل ما فيه مخالف له وقد ذكرته.","vol":"11","page":491},{"text":"٤٨٦١ - حدّثنا حمدان بن الجنيد (^١)، قال: حدّثنا أبو عاصم، عن ابن جريج، أخبرني ابن أبي مليكة، [عن القاسم بن محمد] (^٢)، عن عائشة \"أن سَهلة جاءت إلى رسول الله ﷺ فقالت: إن سالمًا معنا في البيت،\n⦗٤٩٢⦘ وقد بلغ ما بلغ وعقل ما يعقل الرجال، فقال: أرضعيه تَحْرُمِي عليه\" فمكثتُ (^٣) سنَةً ما أحدث به، فلقيت القاسم بن محمّد فقلت له: قد مكثت سنة ما أحدث به رهبة منه فقال: حدث به فإن عائشة حدثتنيه (^٤).\n_________\n(^١) هو محمّد بن أحمد.\n(^٢) ما بين المعكوفتين سقط من الناسخ، وقد أثبتها من صحيح مسلم، ولفظ الحديث، فيه: \"فلقيت القاسم بن محمّد\". والله أعلم.\nبهذا الإسناد أخرجه أبو نعيم في المستخرج (٤/ ١٢٦، ٣٤٠٤) من ثلاث طرق عن أبي عاصم، عن ابن جريج، عن ابن أبي مليكة، أن القاسم أخبره أن عائشة أخبرته … الحديث. وانظر أسانيد الأحاديث التي بعده.\n(^٣) القائل: ابن أبي مُليكة.\n(^٤) رواه مسلم في صحيحه، في الرضاع، باب رضاعة الكبير -٢/ ١٠٧٦، ح ٢٨ - من طريق عبد الرزّاق، عن ابن جريج، به. نحوه.","vol":"11","page":491},{"text":"٤٨٦٢ - حدّثنا الصغاني، قال: حدّثنا أبو عاصم، عن ابن جريج، عن ابن أبي مليكة، عن القاسم، عن عائشة. بمثل حديث ابن الجنيد (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق عبد الرزّاق، عن ابن جريج، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":492},{"text":"٤٨٦٣ - حدّثنا أبو الأحوص المخرمي (^١)، قال: حدّثنا حميد بن مَسعدة (^٢)، قال: حدّثنا سفيان بن حبيب (^٣)، عن ابن جريج، عن ابن أبي مليكة، عن القاسم، عن عائشة مثله (^٤).\n_________\n(^١) هو محمّد بن نصر بن سليمان، أبو الأحوص الأثرم المخرمي البغدادي (ت: ٢٧٣).\nقال الخطيب: كان ثقة. ووثقه الذهبي أيضًا. تاريخ بغداد (٤/ ٥٠٥ - ٥٠٦/ ١٦٨٠)، تاريخ الإسلام (٦/ ٦٢٣ / ٤١٦).\n(^٢) ابن مبارك السامي، الباهلي، صدوق. التقريب ١٥٦٨.\n(^٣) أبو محمّد البصري.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الرزّاق، عن ابن جريج، به. وتقدم تخريجه في ح ٤٨٦١.","vol":"11","page":492},{"text":"٤٨٦٤ - حدّثنا إسحاق بن إبراهيم، قال: حدّثنا عبد الرزّاق (^١)، عن ابن جريج، قال: حدثني (^٢) عبد الله بن عبد الله [¬*] بن أبي مليكة، أن القاسم بن محمّد بن أبي بكر أخبره أن عائشة أخبرته \"أن سهلة بنت سهيل بن عمرو جاءت إلى رسول الله ﷺ فقالت: يا رسول الله إن سالمًا -لسالم مولى أبي حذيفة- معنا في بيتنا، وقد بلغ ما يبلغ الرجال وعلم ما يعلم الرجال، فقال رسول الله ﷺ: أرضعيه تَحْرمي عليه\".\nقال ابن أبي مليكة: فمكثت سنَة أو قريبًا منها لا أحدث به رهبة (^٣) له، ثمّ لقيت القاسم فقلت له: لقد حدثتني حديثا ما حدثته بعد. قال: ما هو؟ فأخبرته. فقال: حدثه (^٤) عني، إن عائشة أخبرتنيه\" (^٥).\n_________\n(^١) رواه في المصنِّف، باب رضاع الكبير - (٧/ ٤٥٨) ح ١٣٨٨٤.\n(^٢) في المصنِّف: أخبرني عبد الله بن عبيد الله.\n(^٣) في بعض نسخ مسلم: وهبته.\n(^٤) في المصنِّف: حدث به عني.\n(^٥) رواه مسلم في صحيحه، عن إسحاق بن إبراهيم، ومحمد بن رافع كلاهما عن عبد الرزّاق، به. مثله. وتقدم تخريجه في ح ٦٦٠.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - في مسلم: قال: فمكثت سنة. وعند أبي عوانة بين اسم القائل وهو ابن أبي مليكة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عبد الله بن عبد الله)، وفي النسخة الخطية كوبريللو (٣/ ق ٧٨/ أ): (عبد الله بن عبيد الله)، وهو الصواب، وهي على الصواب في ط. دار المعرفة (٤٤٢٧).","vol":"11","page":493},{"text":"٤٨٦٥ - حدّثنا عمار بن رجاء، قال: حدّثنا الحميدي (^١)، قال: حدّثنا سفيان، قال: حدّثنا عبد الرّحمن بن القاسم، عن أبيه، عن عائشة قالت: \"جاءت سهلة بنت سهيل إلى النّبيّ ﷺ فقالت: إنِّي أرى في وجه أبي حذيفة من دخول سالم عليّ كراهية، فقال: أَرضعيه، فقالت: كيف أرضِعُهُ وهو رجل كبير؟ فتبسم رسول الله ﷺ، وقال: قد علمت أنه رجل كبير فأرضعيه. فذهبت، ثمّ جاءت إلى النّبيّ ﷺ فقالت: ما رأيت في وجه أبي حذيفة شيئًا أكرهه منذ أرضعته\" (^٢).\nقال سفيان: قال عبد الرّحمن: \"وقد شهد بدرًا\".\n_________\n(^١) رواه في مسنده -١/ ١٣٣، ح ٢٧٨ - مثله. ليس فيه: \"فأرضعيه، فذهبت\". وزاد \"فأرضعته\".\n(^٢) رواه مسلم في صحيحه، في الرضاع، في أول باب رضاعة الكبير -٢/ ١٠٧٦، ح ٢٦ - عن عمرو الناقد، وابن أبي عمر، قالا: حدّثنا سفيان، به. مثله.\nزاد أبو عوانة: \"فأرضعيه، فذهبت ثمّ جاءت إلى النبي ﷺ فقالت: ما رأيت في وجه أبي حذيفة شيئًا أكرهه منذ أرضعته\". وهو من فوائد الاستخراج.","vol":"11","page":494},{"text":"٤٨٦٦ - حدّثنا الربيع بن سلميان المرادي، قال: حدّثنا ابن وهب، قال: أخبرني سليمان بن بلال (^١)، عن يحيى بن سعيد (^٢)، وربيعة بن أبي\n⦗٤٩٥⦘ عبد الرّحمن (^٣)، عن القاسم بن محمّد، عن عائشة قالت: \"أمر النَّبي ﷺ امرأة أبي حذيفة أن ترضع سالما مولى أبي حذيفة حتّى تذهب غيرة أبي حذيفة، فأرضعته وهو رجل\".\nقال ربيعة: وكانت رخصة لسالم (^٤).\n_________\n(^١) سليمان بن بلال التيمي مولاهم، أبو محمّد.\n(^٢) هو الأنصاري.\n(^٣) التيمي مولاهم أبو عثمان المدني، ثقة فقيه مشهور. التقريب ١٩٢١.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الرّحمن بن القاسم، عن أبيه القاسم بن محمّد، به. وتقدم تخريجه في الحديث السابق.\nوطريق يحيى بن سعيد، وربيعة، عن القاسم من زوائد أبي عوانة على مسلم.\nوزاد أبو عوانة: \"حتّى تذهب غيرة أبي حذيفة\". وزاد: \"قال ربيعة: وكانت رخصة لسالم\". وهو من فوائد الاستخراج.","vol":"11","page":494},{"text":"٤٨٦٧ - حدّثنا محمّد بن يحيى، قال: حدّثنا عبد الرزّاق، عن معمر، عن الزّهريّ، عن عروة، عن عائشة قالت: \"جاءت سهلة بنت سهيل بن عمرو إلى النّبيّ ﷺ فقالت: إن سالمًا كان يُدعى لأبي حذيفة، وإنَّ الله ﷿ أنزل في كتابه: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ (^١)، وكان يدخل عَليّ وأنا فضل (^٢)، ونحن في منزل ضيق، فقال النّبيّ ﷺ: أرضعي سالمًا تحرمي عليه\" (^٣).\n⦗٤٩٦⦘ قال الزهري: فقال بعض أزواج النبي ﷺ: لا ندري لعل هذه كانت رخصة لسالم خاصة (^٤).\n_________\n(^١) سورة الأحزاب: آية ٥.\n(^٢) فضل: أي مُتبذِّلة في ثياب مِهنتي. النهاية ٣/ ٤٥٦.\n(^٣) رواه مسلم في صحيحه، من طرق عن القاسم بن محمّد بن أبي بكر عن عائشة ﵂. بألفاظ مختلفة وسبق تخريجه في ح ٤٨٦١، ح ٤٨٦٥.\n(^٤) قول الزهري، رواه مسلم في صحيحه، في الرضاع، باب رضاعة الكبير-٢/ ١٠٧٨ - من طريقه عن أبي عبيدة بن عبد الله بن زمعة، عن أمه زينب بنت أبي سلمة، عن أمها أم سلمة.\nزاد أبو عوانة: \"وكان يُدعى لأبي حذيفة. وإنَّ الله ﷿ أنزل في كتابه: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ وكان يدخل علي وأنا فضل، ونحن في منزل ضيق\". وقول الزهري أيضا من من زوائد أبي عوانة.","vol":"11","page":495},{"text":"٤٨٦٨ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب، عن عمه، قال: أخبرني عروة، عن عائشة قالت: \"أتت سهلة بنت سهيل بن عمرو وكانت تحت أبي حذيفة بن عتبة، فأتت رسول الله ﷺ فقالت: إن سالمًا مولى أبي حذيفة بن عتبة يدخل علينا [وأنا فضل، وإنا كنا نراه ولدًا، وكان أبو حذيفة تبنّاه كما تَبنّى رسول الله ﷺ زيدًا، فأنزل الله ﷿ ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ﴾ (^١)، فأمرها رسول الله ﷺ عند ذلك أن ترضع سالمًا. فأرضعته خمس رضعات، فكان بمنزلة ولدها من الرضاعة، فلذلك كانت عائشة تأمر أخواتها وبنات أخواتها أن يرضعن من أحبت عائشة أن يراها ويدخل عليها وإن كان كبيرًا\n⦗٤٩٧⦘ خمس رضعات ثمّ يدخل عليها. وأبت أم سلمة وسائر أزواج النّبيّ ﷺ أن يدخل عليهن أحد بتلك الرضاعة أحد من النَّاس حتّى يرضع في المهد. وقلن لعائشة: فوالله ما ندري لعلّها كانت رخصة من رسول الله ﷺ لسالم دون النَّاس\" (^٢).\n_________\n(^١) سورة الأحزاب الآية ٥.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب رضاعة الكبير-٢/ ١٧٦، ح ٢٧ - من طريق ابن أبي مليكة، عن القاسم، عن عائشة، به.\nمن أوله إلى قولها: يدخل علينا. ومعنى قولها: فأمرها رسول الله ﷺ عند ذلك أن ترضع سالِمًا فأرضعته. وباقي الحديث من زوائد أبي عوانة على مسلم. من قولها: \"وأنا فضل … \" إلى آخر الحديث، سوى الجملة السابقة. ولفظ: \"وأبت أم سلمة وسائر أزواج النبي ﷺ … \" سيرويه المصنِّف بسنده عن أم سلمة- انظر ح ٦٧٠ - ورواه البخاريّ في النِّكاح، باب الأكفاء في الدين - ح ٥٠٨٨ - عن أبي اليمان، عن شعيب، عن الزّهريّ، به. إلى قوله تعالى: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾. بألفاظ مختلفة وبتقديم وتأخير، قال الحافظ: ساق بقيته البرقاني، وأبو داود \"فكيف ترى؟ فقال رسول الله ﷺ أرضعيه. فأرضعته خمس رضعات … فذكر الحديث بنفس اللّفظ. فتح الباري ٩/ ١٣٣.\nوالحديث رواه أبو داود، في النِّكاح، باب من حرم به - ح ٢٠٦١ - من طريق عنبسة، عن يونس، عن ابن شهاب، به. مثل لفظ البخاريّ، وزاد عليه مثل لفظ أبي عوانة.","vol":"11","page":496},{"text":"٤٨٦٩ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: حدثني مَخْرمة بن بكير، عن أبيه، قال: سمعت حميد بن نافع يقول: سمعت زينب بنت أبي سلمة تقول: سمعت عائشة زوج النّبيّ ﷺ تقول: \"جاءت سهلة\n⦗٤٩٨⦘ بنت سهيل إلى رسول الله ﷺ فقالت: يا رسول الله، والله إنِّي لأرى في وجه أبي حذيفة من دخول سالم عَلي، فقالت: قال رسول الله ﷺ: أرضعيه، فقالت: إنّه ذو لحية. قال: أرضعيه يذهب ما في وجه أبي حذيفة. فقالت: والله ما عرفته في وجه أبي حذيفة\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، باب رضاعة الكبير -٢/ ١٠٧٧ - ١٠٧٨، ح ٣٠ - عن أبي الطّاهر وهارون بن سعيد، قالا: حدّثنا ابن وهب به، مثله. زاد مسلم في أوله. قالت زينب: سمعت أم سلمة زوج النّبيّ ﷺ تقول لعائشة: والله ما تطيب نفسي أن يراني الغلام قد استغنى عن الرضاعة. فقالت -أي عائشة-: لِمَ؟ قد جاءت سهلة … فذكر الحديث.","vol":"11","page":497},{"text":"٤٨٧٠ - حدّثنا أبو إبراهيم الزهري (^١)، قال: حدّثنا أحمد بن صالح (^٢)،\nح وحدثنا الصغاني، قال: حدّثنا أصبغ (^٣)، عن ابن وهب بنحوه (^٤).\n_________\n(^١) أحمد بن سعد بن إبراهيم بن سعد الزّهريّ.\n(^٢) أبو جعفر أحمد بن صالح المصري.\n(^٣) أصبغ بن الفرج بن سعيد الأموي مولاهم.\n(^٤) رواه مسلم في صحيحه، عن أبي الطّاهر وهارون بن سعيد قالا: حدّثنا ابن وهب، به.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":498},{"text":"٤٨٧١ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج، قال: حدثني ليث، عن عقيل، عن ابن شهاب أنه قال: أخبرني أبو عبيدة بن عبد الله بن زمعة أن أمه زينب بنت أبي سلمة أخبرته أن أم سلمة زوج\n⦗٤٩٩⦘ النّبيّ ﷺ كانت تقول: \"أبي سائر أزواج النّبيّ ﷺ أن يدخل عليهن أحد بتلك الرضاعة. وقلن لعائشة: ما نرى هذه إِلَّا رخصة رخصها رسول الله ﷺ لسالم خاصّة، فما يدخل علينا بهذه الرضاعة ولا يرانا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٧٨، ح ٣١ - عن عبد الملك بن شعيب بن اللَّيث، حدثني أبي، عن جدي، به. بألفاظ متقاربة.","vol":"11","page":498},{"text":"٤٨٧٢ - حدّثنا إبراهيم بن مرزوق، قال: حدّثنا أبو داود (^١) وبشر بن عمر (^٢) ووهب بن جرير (^٣)، قالوا: حدّثنا شعبة، قال: حدّثنا أشعث بن سليم، أنه سمع أباه يحدث عن مسروق، عن عائشة \"أنَّ رسول الله ﷺ دخل عليها وعندها رجل (^٤)، فتغير وجه رسول الله ﷺ كأنّه شق عليه قالت: يا رسول الله، أخي من الرضاعة قال رسول الله ﷺ: انظرن ما إخوانَكن؟ فإنّما الرضاعة من المجاعة\" (^٥).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٠٠ - ح ١٤١٢ - لكن فيه: \"كأنّه كرهه\" بدل \"فتغير وجه\".\n(^٢) هو الزهراني.\n(^٣) ابن حازم الأزدي.\n(^٤) قال الحافظ: لم أقف على اسمه وأظنه ابنا لأبي القعيس، وغلط من قال: هو عبد الله بن يزيد رضيع عائشة. اهـ مختصرًا. فتح الباري ٩/ ١٤٧.\n(^٥) رواه مسلم في صحيحه، في الرضاع، في باب إنّما الرضاعة من المجاعة -٢/ ١٠٧٩، ح ٣٢ - من طريق محمّد بن جعفر ومعاذ، قالا جميعا: حدّثنا شعبة، به. وأحال على =\n⦗٥٠٠⦘ = رواية أشعث بن أبي الشعثاء، بإسناد أبي الأحوص. ورواه من طريق وكيع، وعبد الرّحمن بن مهدي، جميعا عن سفيان. ولم يذكر لفظهما، والبخاري في صحيحه، في النِّكاح، باب من قال: لا رضاع بعد حولين - ح ٥١٠٢ - عن أبي الوليد حدّثنا شعبة، به. مثل لفظ أبي عوانة. وزاد: \"كأنّه كره ذلك\".\nمن فوائد الاستخراج:\n١ - تصريح شعبة بالتحديث عن أشعث، وقد رواه عنه في مسلم بالعنعنة.\n٢ - تمييز المهمل \"أشعث\" بذكر اسم أبيه.\n٣ - تصريح أشعث بسماعه من والده، وقد رواه عنه في مسلم بالعنعنة.","vol":"11","page":499},{"text":"٤٨٧٣ - حدّثنا أبو قلابة (^١)، قال: حدّثنا بشر بن عمر، ح وحدثنا أبو أمية، قال: حدّثنا أبو الوليد، قالا: حدّثنا شعبة، بإسناده نحوه، إِلَّا أنه قال: \"فكأنه كره ذلك\".\nوقال: \"كأنّه غضب\" (^٢).\n_________\n(^١) هو عبد الملك الرقاشي.\n(^٢) رواه مسلم في صحيحه، من طريق محمّد بن جعفر ومعاذ كلاهما عن شعبة، به. وتقدم تخريجه في الحديث السابق.\nولفظ: \"كأنّه غضب\" لم يخرجه مسلم وإنّما الإمام أحمد في مسنده ٦/ ١٧٤، عن محمّد بن جعفر، وبهز، قالا: حدّثنا شعبة، به.\nوالبخاري في صحيحه، في النِّكاح، باب من قال: لا رضاع بعد حولين - ح ٥١٠٢ - عن أبي الوليد به، نحوه. ليس فيه \"كأنّه غضب\".","vol":"11","page":500},{"text":"٤٨٧٤ - حدّثنا يونس بن حبيب، قال: حدّثنا\n⦗٥٠١⦘ أبو داود (^١)، قال: حدّثنا شعبة، عن أشعث، قال: سمعت أبي يحدث عن مسروق، عن عائشة \"أنَّ النّبيّ ﷺ دخل عليها وعندها رجل كأنه كره. قالت: يا رسول الله، إنّه أخي من الرضاعة\" (^٢)، فذكر مثله.\n_________\n(^١) لم أقف عليه في المسند المطبوع في مسند عائشة.\n(^٢) رواه مسلم في صحيحه، من طريق معاذ ومحمد بن جعفر كلاهما عن شعبة، به. نحوه وتقدم تخريجه في ح ٤٨٧٢ - وعند أبي عوانة تصريح أشعث بسماعه من أبيه، وأيضا تساوي رجال إسناده مع مسلم، وهما من فوائد الاستخراج.","vol":"11","page":500},{"text":"٤٨٧٥ - حدّثنا محمّد بن أحمد بن الجنيد، قال: حدّثنا أبو عاصم.\nوحدثنا أبو العباس الغزي، قال: حدّثنا الفريابي، قالا: حدّثنا سفيان الثّوريّ، عن أشعث بن أبي الشعثاء، عن أبيه، عن مسروق، عن عائشة قالت: \"دخل علي رسول الله ﷺ وعندي رجل فقال: يا عائشة من هذا؟ قلت: أخي من الرضاعة. قال: يا عائشة، انظرن ما إخوانكن، فإنّما الرضاعة من المجاعة\" (^١).\nروى علي بن حرب، حدّثنا الحسن بن موسى، قال: حدّثنا شيبان، عن أشعث.\n_________\n(^١) رواه مسلم في صحيحه، من طريق وكيع، وعبد الرّحمن بن مهدى جميعًا عن سفيان، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٤٨٧٢.\nمن فوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - تمييز المهمل \"سفيان \"فقد مُيز عند أبي عوانة بذكر نسبته \"الثّوريّ\".","vol":"11","page":501},{"text":"<span data-type='title' id=toc-759>باب الخبر الدال على إجازة الحكم بشهادة المرأة الواحدة في الرضاع.</span>","vol":"11","page":502},{"text":"٤٨٧٦ - حدّثنا علي بن حرب، قال: حدّثنا يونس بن محمّد، قال: حدّثنا حماد بن زيد، عن أيوب، عن أبي الخليل، عن عبد الله بن الحارث، عن أم الفضل قالت: \"سأل رجل النّبيّ ﷺ فقال: تزوجت امرأة وعندي أخرى، زعمت الأولى أنها أرضعتها رضعة أو رضعتين، فقال النّبيّ ﷺ: \"لا تحرم الملاجة والملاجتان\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، وقد أعاد المصنِّف ﵀ هذا الحديث بنفس الإسناد وتقدم برقم ٤٨٥١.","vol":"11","page":502},{"text":"٤٨٧٧ - حدّثنا الصغاني، قال: حدّثنا عفان.\nح وحدثنا عمار بن رجاء، قال: حدّثنا سليمان بن حرب، قالا: حدّثنا حماد بن زيد، عن أيوب، عن أبي الخليل الضبعي، عن عبد الله بن الحارث، عن أم الفضل، \"أن رجلا جاء إلى النّبيّ ﷺ فقال: يا رسول الله إنِّي تزوجت امرأة وتحتي أخرى، فزعمت الأولى أنها أرضعت الحُدْثى. قال أيوب: إمّا قال: رضعة أو رضعتان. فقال رسول الله ﷺ: لا تحرم الإملاجة أو الإملاجتان\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، وقد أعاد المصنِّف ﵀ هذا الحديث بنفس الإسناد، وتقدم برقم ٤٨٥١.","vol":"11","page":502},{"text":"٤٨٧٨ - حدّثنا إسحاق بن إبراهيم الصنعاني، حدّثنا عبد الرزّاق (^١)، عن معمر، عن أيوب. بإسناده، نحوه. وقال فيه: \"لا تحرم الإملاجة والإملاجتان\" (^٢)، يعني المصة والمصتين.\n_________\n(^١) رواه في المصنِّف، في الرضاع، باب القليل من الرضاع-٤/ ٤٦٦، ح ١٣٩٢٦ - ولفظه: \"لا تحرم الملجة ولا الملجتان\". والملجة: بالفتح المص. والإملاجة: الإرضاع. النهاية ٤/ ٣٥٣.\n(^٢) رواه مسلم في صحيحه، وقد أعاد المصنِّف ﵀ هذا الحديث بنفس الإسناد وسبق برقم ٤٨٤٩. وزاد هنا: \"يعني المصة والمصتين\".","vol":"11","page":503},{"text":"٤٨٧٩ - ز حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج بن محمّد (^١)، قال: حدّثنا ابن جريج، قال: أخبرني ابن أبي مليكة، أن عقبة بن الحارث بن عامر أخبره -أنه سمعه منه إن لم يكن خصه به (^٢) - \"أنه نكح أم يحيى بنت أبي إهاب فقالت أَمَة سوداء: قد أرضعتكما. قال: فجئت رسول الله ﷺ فذكرت ذلك له فأعرض له عنها (^٣). قال: فجئت\n⦗٥٠٤⦘ فذكرت له. فقال: كيف وقد زعمت أنها قد أرضعتكما، فنهاه عنها\" (^٤).\n_________\n(^١) هو الأعور المصيصي.\n(^٢) قوله: \"أنه سمعه منه\" قال فيه الحافظ: فيه رد على من زعم أن ابن أبي مليكة لم يسمع من عقبة بن الحارث. وقد حكاه ابن عبد البرّ ولعلّ قائل ذلك أخذه من الرِّواية الآتية في النكاح. فتح الباري ٥/ ٢٦٩.\nقلت: وستأتي في ح ٤٨٨٣.\n(^٣) هكذا في الأصل. وفي المصنِّف لعبد الرزّاق: عني، وفي نسخة: (عنه). وستأتي رواية عبد الرزّاق من طريق الدبري، انظر ح ٤٨٨١، ولكن لم يذكر لفظه، ولكنه قال: =\n⦗٥٠٤⦘ = مثل حديث حجاج.\n(^٤) الإسناد: رجاله ثقات.\nرواه البخاريّ في صحيحه، في الشهادات، باب شهادة الإماء والعبيد- ح ٢٦٥٩ - عن أبي عاصم عن ابن جريج، به. بألفاظ متقاربة.\nورواه في باب شهادة المرضعة- ح ٢٦٦٠ - عن أبي عاصم، عن عمر بن سعيد، عن ابن أبي مليكة، به. مختصرًا.\nورواية أبي عاصم عن ابن جريج سيذكرها في المصنِّف في الحديث الآتي.","vol":"11","page":503},{"text":"٤٨٨٠ - ز حدّثنا إبراهيم بن مرزوق، وابن الجنيد، وأبو أمية، قالوا: حدّثنا أبو عاصم،\nح وحدثنا التّرمذيّ، قال: حدّثنا أبو حذيفة (^١)، عن سفيان (^٢) كلاهما عن ابن جريج، عن ابن أبي مليكة، عن عقبة بن الحارث. وقال بعضهم حدثني عقبة بن الحارث، أو سمعته يحدث القوم (^٣).\n_________\n(^١) موسى بن مسعود النهدي.\n(^٢) الثّوريّ.\n(^٣) الإسناد: رجاله ثقات، لكن فيه عنعنة ابن جريج، وقد صرح بالتحديث في الطريق السابق في ح ٤٨٧٩، وفي الطريق الآتي أيضًا. والحديث من زوائد أبي عوانة على مسلم.","vol":"11","page":504},{"text":"٤٨٨١ - ز وحدثنا الدبري، قال: حدّثنا عبد الرزاق (^١)، قال: حدّثنا ابن\n⦗٥٠٥⦘ جريج (^٢)، قال: حدثني عبد الله بن عبيد الله بن أبي مليكة أن عقبة بن الحارث أخبره أو سمعه منه إن لم يكن خصه به، فذكر مثل حديث حجاج (^٣).\n_________\n(^١) رواه في المصنِّف، في الرضاع، باب شهادة امرأة على الرضاع -٧/ ٤٨١، =\n⦗٥٠٥⦘ = ح ١٣٩٦٧ - .\n(^٢) في المصنِّف: \"أخبرنا\".\n(^٣) الإسناد: رجاله ثقات سوى شيخ أبي عوانة فهو صدوق. وهو من زوائد أبي عوانة على مسلم.\nورواه البخاريّ في صحيحه، وتقدم تخريجه في ٤٨٧٩.","vol":"11","page":504},{"text":"٤٨٨٢ - ز حدّثنا إسماعيل القاضي، قال: حدّثنا سليمان بن حرب، قال: حدّثنا حماد بن زيد، عن أيوب (^١)، عن ابن أبي مليكة، عن عقبة بن الحارث، ح وحدثنا عبد الله بن أحمد بن إبراهيم الدورقي (^٢)، قال: حدّثنا نعيم بن الهيصم (^٣)، قال: حدّثنا حماد بن زيد، عن أيوب، عن عبيد الله [¬*] بن أبي مليكة، عن عقبة بن الحارث، قال: قد سمعته من عقبة وحدثنيه صاحب لي عنه وأنا لحديث صاحبي أحفظ قال عقبة: \"تزوجت أم يحيى بنت أبي إهاب، فدخلت علينا امرأة سوداء، فزعمت أنها أرضعتهما (^٤) جميعًا، فأتيت النّبيّ ﷺ فذكرت ذلك له، فأعرض عني\n⦗٥٠٦⦘ فقلت: يا رسول الله، وإنها كاذبة، قال: وما يدريك كذبها؟ وقد قالت ما قالت: دعها عنك\" (^٥).\n_________\n(^١) هو السختياني.\n(^٢) عبد الله بن أحمد بن إبراهيم بن كثير الدورقي.\n(^٣) نعيم بن الهيصم، أبو محمّد الهروي. وثقه الدارقطني، والخطيب البغدادي. تاريخ بغداد ١٣/ ٣٠٥.\n(^٤) هكذا في الأصل، كتب فوقه (كذا)، وفي سنن أبي داود (أرضعتنا) وهو الصواب =\n⦗٥٠٦⦘ = الموافق لسياق الكلام.\n(^٥) الإسناد: رجاله ثقات. وهو من زوائد أبي عوانة على مسلم.\nورواه الإمام أبو داود في سننه، في الأقضية، باب الشّهادة في الرضاع - ح ٣٦٠٣ - عن سليمان بن حرب، به. مثله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عبيد الله)، وفي الأصل الخطي بكوبريللو (٣/ ق ٨٠/ ب): (عبد الله)، وهو الصواب، وهو على الصواب في طبعة دار المعرفة (٤٤٤٥).","vol":"11","page":505},{"text":"٤٨٨٣ - ز حدّثنا إسماعيل (^١)، قال: حدّثنا علي بن عبد الله (^٢)، قال: حدّثنا إسماعيل بن إبراهيم (^٣)، قال: حدّثنا أيوب، عن ابن أبي مليكة، قال: حدثني عبيد بن أبي مريم (^٤)، عن عقبة بن الحارث، قال: وقد سمعته من عقبة ولكني لحديث عبيد أحفظ، قال: \"تزوجت امرأة … \" فذكر\n⦗٥٠٧⦘ الحديث (^٥).\nقال علي، وحدثنا عبد الرزّاق، عن معمر، عن أيوب، بمثل حديث ابن عليّة.\nفي هذا الحديث نظر.\n_________\n(^١) هو إسماعيل بن إسحاق القاضي.\n(^٢) المديني.\n(^٣) إسماعيل بن إبراهيم بن مقسم، المعروف بابن عليّة.\n(^٤) عبيد بن أبي مريم المكي. قال الذهبي: وثق.\nوقال الحافظ: مقبول. وقال في الفتح. ما له في الصّحيح سوى هذا الحديث، ولا أعرف من حاله شيئًا إِلَّا أن ابن حبّان ذكره في ثقات التابعين.\nقال الذهبي في الموقظة: فمن احتجابه أو أحدهما، ولم يوثق، ولا غُمز، فهو ثقة، حديثه قوي. وقال أيضًا: فما في الكتابين بحمد الله رجل احتج به البخاريّ أو مسلم في الأصول، ورواياته ضعيفة، بل حسنة أو صحيحه. الكاشف ٢/ ٢١٠، الموقظة ص ٧٩، ٨٠. التقريب ٤٤٢٢، فتح الباري ٩/ ١٥٣.\n(^٥) إسناده حسن.\nوقد رواه البخاريّ في صحيحه في النِّكاح، باب شهادة في المرضعة - ح ٥١٠٤ - عن علي بن عبد الله به.\nوأبو داود في سننه، في الأقضية، باب الشّهادة في الرضاع - ح ٣٦٠٤ - من طريق الحارث بن عمير وإسماعيل بن علية، كلاهما عن أيوب. وقال: نظر حماد بن زيد إلى الحارث بن عمير فقال: هذا من ثقات أصحاب أيوب.\nورواه النسائي في سننه، في النِّكاح، في الشّهادة في الرضاع ٦/ ٥٠٩ من طريق إسماعيل، به.\nقال الحافظ: ابن حجر: العمدة فيه على سماع ابن أبي مليكة له من عقبة بن الحارث نفسه. فتح الباري ٩/ ١٥٣.","vol":"11","page":506},{"text":"<span data-type='title' id=toc-760>بيان إلحاق نسب الولد بمن يولد على فراشه وإن ادعاه مُدع وأثبت شَبَهَهُ به، والدّليل على إبطال الحكم بقول القَافَة فيه، وكذلك في الولد الذي ينتفي منه من يولد على فراشه ويرميه لم ينكر رميه، وبيان الخبر الدال على إجازة الحكم بقول القَافَة، وبالشبه في الولد الذي لا ينتفي منه الأب ولا يدعيه أحد.</span>","vol":"11","page":508},{"text":"٤٨٨٤ - حدّثنا أبو داود (^١)، قال: حدّثنا مسدد، وسعيد بن منصور (^٢)، قالا: حدّثنا سفيان بن عيينة، عن الزّهريّ، عن عروة، عن عائشة قالت: \"اختصم سعد بن أبي وقّاص، وعبد بن زمعة عند رسول الله ﷺ في ابن أمة زمعة، فقال سعد: أوصاني أخي عتبة إذا قدمت مكّة أن أنظر إلى ابن أمةِ زمعة فأقبضه، فإنه ابنه. وقال عبد بن زمعة: أخي، ابن أمةَ أبي، ولد على فراش أبي. فرأى النَّبي ﷺ شبَها بيّنا بعتبة، فقال: الولد للفراش واحتجبي منه يا سَودة\".\nزاد مسدد في حديثه فقال: \"هو أخوك يا عبد\" (^٣).\n_________\n(^١) السنن لأبي داود ٢/ ٧٠٣، الطّلاق، باب الولد للفراش - ح ٢٢٧٣ - .\n(^٢) في السنن ٢/ ٧٩ باب الرَّجل يدعي ولدا من زنا - ح ٢١٣٠ - ليس فيه \"فاقبضه\".\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب الولد للفراش، وتوقي الشبهات -٢/ ١٠٨١، ح ٣٦ - قال: حدّثنا سعيد بن منصور عن سفيان. ومن طريق =\n⦗٥٠٩⦘ = عبد الرزّاق أخبرنا معمر، كلاهما عن الزّهريّ. وأحاله على رواية اللَّيث عنه. ثمّ قال: … ولم يذكرا (وللعاهر الحجر).\nوالبخاري في صحيحه، في الخصومات - ح ٢٤٢١ - قال: حدّثنا عبد الله بن محمّد، حدّثنا سفيان به بألفاظ متقاربة.\nزاد أبو عوانة على مسلم لفظ: \"عند رسول الله ﷺ في ابن أمة زمعة\" ولفظ: \"فاقبضه\" ولفظ: \"إذا قدمت مكّة\". ولفظ: \"هو أخوك\". وهذه الألفاظ ليست في رواية اللَّيث.","vol":"11","page":508},{"text":"٤٨٨٥ - حدّثنا محمّد بن يحيى، ومحمد بن إسحاق بن الصباح، والدبري قالوا: حدّثنا عبد الرزّاق (^١)، قال: أخبرنا معمر، عن الزّهريّ، عن عروة، عن عائشة \"أن عتبة بن أبي وقّاص قال لأخيه سعد: أتعلم أن ابن جارية زمعة ابني؟ قالت عائشة: فلما كان يوم الفتح رأى سعد الغلام فعرفه بالشبه فاحتضنه إليه، وقال: ابن أخي وربِّ الكعبة، فجاء عبد بن زمعة فقال: بل هو أخي، ولد على فراش أبي من جاريته، فانطلقا إلى النّبيّ ﷺ، فقال سعد: يا رسول الله، هو ابن أخي، انظر إلى شبهه بُعتبة، قالت: فرأى رسول الله ﷺ شبها لم ير النَّاس شبها أبين منه بعتبة، فقال عبد بن زمعة: يا رسول الله، بل هو أخي، ولد على فراش أبي من جاريته، فقال رسول الله ﷺ: الولد للفراش، واحتجبي منه\n⦗٥١٠⦘ يا سودة، قالت عائشة: \"فوالله ما رآها حتّى ماتت\" (^٢).\n_________\n(^١) رواه في المصنِّف ٧/ ٤٤٢ باب الرجلان يدعيان الولد - ح ١٣١٨ - .\n(^٢) رواه مسلم في صحيحه، عن عبد بن حميد، أخبرنا عبد الرزّاق، به. ولم يذكر لفظه، بل أحاله على رواية اللَّيث. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة على رواية اللَّيث من أوله: \"أتعلم أن ابن جارية زمعة ابني؟ \" إلى قوله: \"ورب الكعبة\".","vol":"11","page":509},{"text":"٤٨٨٦ - حدّثنا إسحاق بن إبراهيم الصنعاني، قال: حدّثنا عبد الرزاق (^١)، قال: أخبرنا ابن جريج، قال: أخبرني ابن شهاب، عن عروة، عن عائشة قالت: \"اختصم سعد بن أبي وقّاص وعبد بن زمعة في غلام. فقال سعد: هذا يا رسول الله، أخي عُتبةُ بن أبي وقّاص عهد إليّ أنه ابنه، انظر إلى شبهه. قال عبد بن زمعة: هذا أخي يا رسول الله ولد على فراش أبي من وليدته، قالت: فنظر رسول الله ﷺ إلى شبهه فرأى شبها بيّنًا بعتبة، فقال: هو لك يا عبد، الولد للفراش وللعاهر الحَجَر.\nاحتجبي منه يا سودة بنت زمعة، فلم ير سودة قط\" (^٢).\n_________\n(^١) رواه في المصنِّف ٧/ ٤٤٣، باب الرجلان يدعيان - ح ١٣٨١٩ - ولم يذكر لفظه. وإنّما قال: نحوه أي رواية معمر عن الزّهريّ السابقة.\n(^٢) رواه مسلم في صحيحه، عن عبد بن حميد، أخبرنا عبد الرزاق، أخبرنا معمر عن الزّهريّ. ولم يذكر لفظه. بل أحاله على رواية اللَّيث. ثمّ قال: … ولم يذكرا -أي: معمر وسفيان- (وللعاهر الحجر)، وتقدم تخريجه في ح ٤٨٨٤.\nوذكر هذا الحديث عبد الحق الإشبيلي في الأحكام الصغرى ٢/ ٦٥٩، وقال: اسم الغلام عبد الرّحمن، وأمه يمانية، وله عقب بالمدينة. اهـ.","vol":"11","page":510},{"text":"٤٨٨٧ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، عن مالك (^١)، وأبو إسماعيل، قال: أخبرنا القعنبي عن مالك،\nح وحدثنا محمّد بن يحيى، قال: حدّثنا بشر بن عمر، عن مالك عن ابن شهاب، عن عروة، عن عائشة قالت: \"كان عتبة بن أبي وقّاص عهد إلى أخيه سعد بن أبي وقّاص أن ابن وليدة زمعة مني فاقبضه إليك، فلما كان عام الفتح أخذه سعد بن أبي وقّاص، وقال: ابن أخي قد كان عهد إلى فيه فقام إليه عبد بن زمعة فقال: أخي، ابن وليدة أبي، وُلد على فراشه، فقال رسول الله ﷺ: هو لك يا عبد بن زمعة. وقال رسول الله ﷺ: الولد للفراش وللعاهر الحجر. ثمّ قال لسودة بنت زمعة: احتجبي، لما رأى من شبهه بعتبة. فما رآها حتّى لقي الله ﷿\" (^٢).\n_________\n(^١) الموطَّأ ٢/ ٤٦٠، القضاء، باب القضاء بإلحاق الولد بأبيه.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب الولد للفراش، وتوقي الشبهات -٢/ ١٠٨٠، ح ٣٦ - عن قتيبة بن سعيد، حدّثنا ليث عن ابن شهاب، به. نحوه.\nوالبخاري في صحيحه، في موضعين الأوّل: في العتق - ح ٢٥٣٣ - قال: حدّثنا أبو اليمان أخبرنا شعيب، عن الزّهريّ، به. بألفاظ متقاربة، وفيه ألفاظ زائدة.\nوالثاني في المغازي - ح ٤٣٠٣ - قال: حدّثنا عبد الله بن مسلمة، عن مالك. به.\nبألفاظ متقاربة. زاد أبو عوانة لفظ \"فلما كان عام الفتح أخذه سعد بن أبي وقّاص\".\nوفي مسلم: \"هو لك يا عبد\" زاد أبو عوانة: \"ابن زمعة\".","vol":"11","page":511},{"text":"٤٨٨٨ - حدّثنا شعيب بن شعيب بن إسحاق الدمشقي، قال:\n⦗٥١٢⦘ حدّثنا مروان بن محمّد (^١)، قال: حدّثنا اللَّيث، قال: حدثني ابن شهاب، عن عروة بن الزبير، عن عائشة أنها قالت: \"اختصم سعد بن أبي وقّاص وعبد بن زمعةَ في غلام. فقال سعد: هذا يا رسول الله من أخي عتبة بن أبي وقّاص، عهد إلي أنَّهُ ابنُهُ، انظر إلى شبهه، فقال عبد بن زمعة: هذا أخي يا رسول الله، ولد على فراش أبي من وليدته. فنظر رسول الله ﷺ إلى شبهه، فرأى شبها بيّنا بعتبة، فقال: هو لك يا عبد بن زمعة، الولد للفراش وللعاهر الحجر، واحتجبي يا سودة بنت زمعة، فلم ير سودة قط\" (^٢).\n_________\n(^١) هو الطاطري.\n(^٢) رواه مسلم في صحيحه، عن قتيبة بن سعيد، ومحمد بن رمح، كلامها عن اللَّيث، به.\nإِلَّا أنه قال: \"ابن أخي\" بدل \"من أخي\" وتقدم تخريجه في الحديث السابق.\nوصرح مسلم أن لفظ \"فلم ير سودة قط\". من قول عائشة.\nوالبخاري في صحيحه، في الفرائض - ح ٦٧٦٥ - قال: حدّثنا قتيبة بن سعيد، حدّثنا اللَّيث، به. مثله.","vol":"11","page":511},{"text":"٤٨٨٩ - حدّثنا يوسف القاضي (^١)، قال: حدّثنا محمّد بن أبي بكر (^٢)، قال: حدّثنا سفيان بن عيينة، عن الزّهريّ، عن عروة، عن عائشة، عن النبي ﷺ قال: \"الولد للفراش وللعاهر الحجر\" (^٣).\n_________\n(^١) هو يوسف بن يعقوب.\n(^٢) هو المقدمي، البصري.\n(^٣) رواه مسلم في صحيحه، من طريق ابن منصور، وابن أبي شيبة، وعمرو الناقد عن سفيان، به. وتقدم تخريجه في ح ٤٨٨٤. زاد أبو عوانة لفظ: \"وللعاهر الحَجر\". وهذه الزيادة رواها =\n⦗٥١٣⦘ = مسلم في صحيحه لكن من حديث قتيبة، وابن رمح، عن اللَّيث كما في ح ٤٨٨٨.","vol":"11","page":512},{"text":"٤٨٩٠ - حدّثنا محمّد بن إسحاق بن شبويه السجزي (^١) بمكة، قال: حدّثنا عبد الرزّاق (^٢)، عن معمر، عن الزّهريّ، عن ابن المسيَّب وأبي سلمة، عن أبي هريرة أنَّ النبي ﷺ قال: \"الولد للفراش، وللعاهر الحجر\" (^٣).\n_________\n(^١) محمّد بن إسحاق السجستاني، المعروف بشبويه.\n(^٢) رواه في المصنِّف، في النكاح، باب الرجلان يدعيان الولد ٧/ ٤٤٣ - ح ١٣٨٢١ - .\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب الولد للفراش -٢/ ١٠٨١، ح ٣٧ - عن محمّد بن رافع، وعبد بن حميد جميعًا عن عبد الرزّاق، به. مثله.\nوالبخاري في صحيحه، في الحدود - ح ٦٨١٨ - قال حدّثنا آدم، حدّثنا شعبة، حدّثنا محمّد بن زياد، قال سمعت أبا هريرة: مرفوعًا. مثله.","vol":"11","page":513},{"text":"٤٨٩١ - حدّثنا إسحاق بن إبراهيم، عن عبد الرزّاق، بمثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":513},{"text":"٤٨٩٢ - حدّثنا أبو إسماعيل (^١)، قال: حدّثنا الحميدي (^٢)، قال: حدّثنا سفيان، سمعت الزّهريّ يحدث عن سعيد أو عن أبي سلمة -أحدهما أو كلاهما، وكان سفيان ربما أفرد أحدهما، وربما جمعهما، وربما شك، وأكثر ذلك يقول: عن سعيد- عن أبي هريرة أنَّ رسول الله ﷺ قال: \"الولد للفراش، وللعاهر الحجر\" (^٣).\n_________\n(^١) هو محمّد بن إسماعيل التّرمذيّ.\n(^٢) المسند ٢/ ٤٦٤، باب في الأقضية - ح ١٠٨٥ - .\n(^٣) رواه مسلم في صحيحه، عن سعيد بن منصور وزهير بن حرب وعبد الأعلى كلهم عن =\n⦗٥١٤⦘ = سفيان، به. وتقدم تخريجه تحت الحديث السابق - ٤٨٩٠.\nوقد صرح سفيان بالسماع من الزّهريّ عند أبي عوانة، وروايته عنه في مسلم بالعنعنة.","vol":"11","page":513},{"text":"٤٨٩٣ - حدّثنا أبو إسماعيل التّرمذيّ، حدّثنا الحميدي (^١)، حدّثنا سفيان، حدّثنا الزّهريُّ، عن (^٢) سعيد بن المسيَّب، عن أبي هريرة قال: \"جاء أعرابي من بني فزارة إلى النَّبي ﷺ فقال: يا رسول الله، إن امرأتي ولدت غلامًا أسود. قال النّبيّ ﷺ: هل لك من إبل؟ قال: نعم. قال: فما ألوانها؟ قال: حُمر. فقال النَّبي ﷺ: هل فيها من أَورَق (^٣)؟ قال: نعم، إن فيها لوُرقًا (^٤). قال: فأنى أتاها ذلك؟ قال: لعلّ عرقًا نزعها، فقال رسول الله ﷺ: وهذا لعلّ عرقًا نزعه\" (^٥).\n_________\n(^١) المسند ٢/ ٤٦٤، باب في الأقضية - ح ١٠٨٤ - .\n(^٢) عند الحميدي: أخبرني.\n(^٣) أورق: أسمر. النهاية ٥/ ١٧٥.\n(^٤) من أورق: أسمر. النهاية ٥/ ١٧٥.\n(^٥) رواه مسلم في صحيحه، في اللعان -٢/ ١١٣٧، ح ١٨ - عن قتيبة، وابن أبي شيبة وعمرو الناقد، وزهير كلهم عن سفيان بن عيينة، به. بألفاظ متقاربة.","vol":"11","page":514},{"text":"٤٨٩٤ - حدّثنا إسحاق بن إبراهيم الدبري، عن عبد الرزّاق، عن معمر، عن الزّهريّ، قال: حدثني سعيد بن المسيَّب، عن أبي هريرة قال: \"جاء رجل إلى النّبيّ ﷺ فقال: ولدت امرأتي غلامًا أسود -وهو حينئذ يُعَرِّضُ أن ينفيه- فقال النّبيّ ﷺ: ألك إبل؟ قال: نعم، قال: فما\n⦗٥١٥⦘ ألوانها؟ قال: حُمر. قال: فيها أورق؟ قال: نعم، فيها ذَود وُرق. قال: فما ذاك تَرى؟ قال: ما أدري، لعلّه أن يكون نزعها عرق. قال: وهذا لعلّه أن يكون نزعه عرق، ولم يرخص له في الانتفاء منه\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في اللعان -٢/ ١١٣٧، ح ١٩ - عن إسحاق بن إبراهيم ومحمد بن رافع، وعبد بن حميد كلهم عن عبد الرزّاق، به. قال: نحو حديث ابن عيينة. غير أن في حديث معمر: فقال: يا رسول الله ولدت امرأتي غلامًا أسود. وهو حينئذ يُعَرِّض بأن ينفيه. وزاد في آخر الحديث: ولم يرخص له في الانتفاء.","vol":"11","page":514},{"text":"٤٨٩٥ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا أشهب بن عبد العزيز (^١)، قال: حدثنا مالك،\nح وحدثنا يونس أيضًا، قال: حدّثنا ابن وهب، قال: حدثني ابن أبي ذئب ومالك، عن ابن شهاب،\nوحدثنا شعيب بن شعيب (^٢)، قال: حدّثنا زيد بن يحيى (^٣)، قال: حدّثنا مالك،\nح وحدثنا أبو عتبة (^٤)، قال: حدّثنا ابن أبي فديك، قال: حدّثنا ابن أبي ذئب، عن ابن شهاب، عن ابن المسيَّب، عن أبي هريرة، \"أنَّ أعرابيًّا من بني فزارة صَرخ برسول الله ﷺ فقال: إن امرأتي ولدت غُلامًا\n⦗٥١٦⦘ أسود، فقال له رسول الله ﷺ: هل لك من إبل؟ قال: نعم. قال: ما ألوانها؟ قال: حُمر، قال: هل فيها من أَورق؟ قال: إن فيها لورقا. قال: فأنّى ترى ذلك جاءها؟ قال: يا رسول الله عرق نزعها، قال: فلعلّ هذا عرق نزعه، ولم يرخص رسول الله ﷺ في الانتفاء منه\"، ولم يذكر مالك: بني فزارة. وقال: \"فلعلّ ابنك نزعه عرق\" (^٥).\n_________\n(^١) القيسي، المصري.\n(^٢) الدمشقي.\n(^٣) زيد بن يحيى بن عبيد الخزاعي الدمشقي.\n(^٤) أحمد بن فرج بن سليمان الكندي، أبو عتبة الحمصي، المعروف بالحجازي.\n(^٥) رواه مسلم في صحيحه، عن ابن رافع، حدّثنا ابن أبي فديك، به. وتقدم تخريجه في الحديث السابق. وطريق مالك، عن ابن شهاب من زوائد أبي عوانة على مسلم.\nوزاد أبو عوانة: \"صرخ برسول الله ﷺ \" وزاد في آخره: \"ولم يرخص رسول الله ﷺ في الانتفاء منه\".","vol":"11","page":515},{"text":"٤٨٩٦ - حدّثنا أبو حميد أحمد بن محمّد بن المغيرة الأزدي، قال: حدّثنا أبو حَيوة شريح بن يزيد (^١)، قال: حدّثنا شعيب بن أبي حمزة، عن الزّهريّ، عن سعيد بن المسيَّب، عن أبي هريرة، قال: \"بينا نحن عند رسول الله ﷺ إذ قام رجل من بني فزارة فقال: يا رسول الله، إنّه ولد لي غلام\". ثمّ ذكر مثل ابن عيينة (^٢).\n_________\n(^١) شريح بن يزيد الحضرمي.\n(^٢) رواه مسلم في صحيحه، من طريق سفيان، عن الزهري، به. وتقدم تخريجه في ح ٤٨٩٢. وطريق شعيب بن أبي حمزة من زوائد أبي عوانة على مسلم.","vol":"11","page":516},{"text":"٤٨٩٧ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، قال: حدثني يونس، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة \"أنَّ أعربيًّا\n⦗٥١٧⦘ أتى النّبيّ ﷺ فقال: إن امرأتي ولدت غلامًا أسود. وإني أنكرته. فقال رسول الله ﷺ: هل لك من إبل؟ قال: نعم. قال: ما ألوانها؟ قال: حمر. قال: فهل فيها من أورق؟ قال: فإن فيها لورقا. قال: فأنى ترى ذلك جاءها؟ قال: يا رسول الله، عرق نزعها. قال: فلعلّ هذا عرقًا (^١) نزعه\" (^٢).\nقال (^٣): عن أبي سلمة، عن أبي هريرة \"أنَّ أعرابيًّا أتى النّبيّ ﷺ فقال: إن امرأتي وَلدت غلامًا أسود وإني أنكرته، فقال له رسول الله ﷺ: هل لك من إبل؟ قال: نعم. قال: ما ألوانها؟ قال: حمر. قال: فهل فيها من أورق؟ قال: إن فيها لورقا. قال: فأنى ترى ذلك جاءها؟ قال: يا رسول الله، عرق نزعها. قال: فلعلّ هذا عرق نزعه\" (^٤).\nقال: عن أبي سلمة، وهو صحيح.\n_________\n(^١) هكذا في الأصل، والصواب: عرقٌ.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١١٣٧، ح ٢٠ - عن أبي الطّاهر وحرملة بن يحيى، قالا: أخبرنا ابن وهب، به. بألفاظ متقاربة.\n(^٣) هكذا في الأصل.\n(^٤) هكذا في الأصل، حيث أعاد المتن بدون إسناد، بنفس اللّفظ السابق.","vol":"11","page":516},{"text":"٤٨٩٨ - حدّثنا يوسف القاضي (^١)، قال: حدّثنا محمّد بن أبي بكر (^٢)، قال: حدّثنا إبراهيم بن سعد، عن الزّهريّ، عن عروة، عن\n⦗٥١٨⦘ عائشة قالت: \"دخل قائف (^٣) والنبي ﷺ شاهد، وأسامة بن زيد وزيد بن حارثة مضطجعان. فقال: هذه الأقدام بعضها من بعض. فَسُرَّ بذلك النّبيّ ﷺ وأعجبه، فأخبر به عائشة\" (^٤).\n_________\n(^١) هو يوسف بن يعقوب.\n(^٢) المقدمي، البصري.\n(^٣) القائف هو الّذي يتتبع الآثار ويعرفها، ويعرف شبه الرَّجل بأخيه وأبيه. النهاية ٤/ ١٢١.\n(^٤) رواه مسلم في صحيحه، في الرضاع، باب العلم بإلحاق القائف الولد (٢/ ١٠٨٢)، ح ٤٠ - عن منصور بن أبي مُزاحم، حدّثنا إبراهيم بن سعد به، مثله. ورواه من طريق ابن وهب عن يونس. ومن طريق عبد الرزاق أخبرنا معمر، وابن جريج، كلهم عن الزّهريّ، به. وأحال على رواية إبراهيم بن سعد. وقال: بمعنى حدثهم. وزاد في حديث يونس: وكان مجزَّز قائفًا.","vol":"11","page":517},{"text":"٤٨٩٩ - حدّثنا محمّد بن إسحاق بن الصباح، قال: حدّثنا عبد الرزّاق (^١)، عن معمر، وابن جريج -يزيد أحدهما على الآخر- عن ابن شهاب، عن عروة، عن عائشة، قالت: \"دخل النبي ﷺ عليَّ مسرورًا فقال: ألم تسمعي ما قال المدلجي ورأى أسامة وزيدًا نائمين في ثوب واحد (^٢) في القطيفة (^٣)، وقد خرجت أقدامهما، وقال: إن هذه لأقدام بعضها من بعض\" (^٤).\n_________\n(^١) رواه في المصنِّف، في النكاح، باب القَافَة -٧/ ٤٤٨ - ٤٤٩، ح ١٣٨٣٦ - .\n(^٢) في المصنِّف: أو في قطيفة.\n(^٣) القطيفة: دِثار مخْمل، وقيل: كِساء له خَمْل. لسان العرب ٩/ ٢٨٦.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٨٢، ح ٤٠ - عن =\n⦗٥١٩⦘ = عبد بن حميد، أخبرنا عبد الرزّاق، به. وأحال لفظه على رواية إبراهيم عن الزّهريّ، الّتي تقدّم تخريجها في الحديث السابق. وفي رواية إبراهيم قال: \"دخل قائف\". وقد بين أبو عوانة اسمه، فقال: المدلجي وفي روايته عند مسلم: \"مضطجعان\" أنها عند أبي عوانة: \"نائمين في ثوب واحد في القطيفة\" وهو من فوائد الاستخراج.","vol":"11","page":518},{"text":"٤٩٠٠ - حدّثنا إسحاق بن إبراهيم، عن عبد الرزّاق، عن معمر، عن الزّهريّ، بإسناده، مثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن عبد بن حميد، أخبرنا عبد الرزّاق به. ولم يذكر لفظه.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":519},{"text":"٤٩٠١ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج (^١)، عن ابن جريج، قال: أخبرني ابن شهاب، ح وحدثنا إسحاق بن إبراهيم، قال: حدّثنا عبد الرزّاق (^٢)، قال: أخبرني ابن جريج، قال: أخبرني ابن شهاب، عن عروة، عن عائشة \"أن رسول الله ﷺ دخل عليها مسرورًا تبرق أسارير وجهه فقال: ألم تسمعي ما قال مُجَزِّزٌ المدلجي لزيد وأسامة وقد رأى أقدامهما، فقال: إن هذه الأقدام بعضها من بعض\" (^٣).\n⦗٥٢٠⦘ قال عبد الرزّاق وحدثنا ابن عيينة، عن الزّهريّ، عن عروة، عن عائشة نحوه، وزاد فيه: \"وهما في قطيفة قد غطيا رؤوسهما وبدت أقدامهما\". ولم يذكر \"أسارير وجهه\" (^٤).\n_________\n(^١) قال الإمام النسائي: حجاج في ابن جريج أثبت عندنا من ابن وهب. تحفة الأشراف ١٢/ ٣٠٠.\n(^٢) رواه في المصنِّف، في النِّكاح، باب القَافَة ٧/ ٤٤٧ - ٤٤٨ - ح ١٣٨٣٣ - .\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٨٢، ح ٤٠ - عن عبد الرزّاق، أخبرنا معمر، وابن جريج، به. ولم يذكر لفظه. بل أحاله على رواية إبراهيم عن الزّهريّ.\n⦗٥٢٠⦘ = زاد أبو عوانة: لفظ: \"تبرق أسارير وجهه\". وقد صرح ابن جريج عنده بالإخبار، وروايته عند مسلم بالعنعنة. وهما من فوائد الاستخراج.\nوطريق حجاج الأعور، عن ابن جريج من زوائد أبي عوانة على مسلم.\n(^٤) يظهر أنه متصل بالسند المتقدم، عن الدبري عنه. ثمّ أيضًا هو موصول عند مسلم بذكر هذه الزيادة. فقد رواه في صحيحه موصولا - عن عمرو الناقد، وزهير بن حرب، وابن أبي شيبة كلهم عن سفيان به مثله. وسيأتي تخريجه في الحديث الآتي.","vol":"11","page":519},{"text":"٤٩٠٢ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا سفيان بن عيينة، عن الزّهريّ، عن عروة، عن عائشة، قالت: \"دخل مُجَزِّزٌ المُدْلجِي على رسول الله ﷺ فرأى أسامة وزيدًا وعليهما قطيفة قد غطيا رؤوسهما وبدت أقدامهما. فقال: إن هذه الأقدام بعضها من بعض. ودخل عَليّ مسرورًا\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الرضاع، باب العمل بإلحاق القائف الولد -٢/ ١٠٨٢، ح ٣٩ - عن عمرو الناقد، وزهير بن حرب، وأبي بكر بن أبي شيبة كلهم عن سفيان، به. مثله بتقدم بعض الألفاظ، وزاد: \"ذات يوم\". وقد مُيّز سفيان عند أبي عوانة بذكر أبيه.","vol":"11","page":520},{"text":"٤٩٠٣ - حدّثنا شعيب بن عمرو، قال: حدّثنا سفيان، بإسناده.\n⦗٥٢١⦘ قال: \"دخل النّبيّ ﷺ يومًا وهو مسرور وهو يقول لعائشة: ألم تَرَيْ إلى مُجَزِّز المدلجي ودخل عَليّ فرأى زيد بن حارثة وأسامة بن زيد عليهما قطيفة، بمثله إلى قوله: من بعض\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن زهير، وعمرو، وأبي بكر كلهم عن سفيان، به، مثله.\nوتقدم تخريجه في الحديث السابق. وزاد لفظه: \"ذات\" قبل: \"يوم\".\nوعند مسلم: \"أسامة وزيدًا\" ولم ينسبهما كما عند أبي عوانة. وهو من فوائد الاستخراج.","vol":"11","page":520},{"text":"٤٩٠٤ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا شعيب بن اللَّيث، قال: أخبرنا اللَّيث، عن ابن شهاب، عن عروة، عن عائشة أنها قالت: \"دخل عليّ رسول الله ﷺ مسرورًا تبرق أسارير وجهه. فقال: أَلم تَرَيْ أن مُجَزِّزًا نَظَرَ آنفا إلى زيد بن حارثة وأسامة بن زيد، فقال: إن بعض هذه الأقدام لمن بعض\" (^١).\n- رواه حرملة (^٢)، عن ابن وهب، عن يونس، عن ابن شهاب، وزاد يونس: \"وكان مجُزِّزٌ قائفًا\".\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق-٢/ ١٠٨١، ح ٣٨ - عن يحيى بن يحيى، ومحمد بن رُمح، وقتيبة بن سعيد كلهم عن ليث به، مثله. ورواه عن حرملة عن ابن وهب، عن الزّهريّ. ولم يذكر لفظه. سوى أنه قال: وكان مجزز قائفا.\n(^٢) رواية حرملة وصلها الإمام مسلم في صحيحه عنه. وتقدم تخريجه في الحاشية السابقة.","vol":"11","page":521},{"text":"٤٩٠٥ - حدّثنا أبو داود الحراني، قال: حدّثنا يحيى بن عبد الله (^١)،\n⦗٥٢٢⦘ قال: أخبرنا ابن أبي ذئب (^٢)، عن الزّهريّ، عن سهل بن سَعد الساعدي \"أنَّ عويمرًا العجلاني جاء إلى عاصم بن عدي فقال: أرأيت رجلًا وَجد مع أهله رجلًا فقتله فتقتلونه؟ فسل لي رسول الله ﷺ فجاء عاصم فسأل رسول الله ﷺ، فكره رسول الله ﷺ المسائل وعابها، فرجع عاصم إلى عويمر فأخبره أنَّ رسول الله كره المسائل وعابها فقال عويمر: لآتين رسول الله ﷺ، فجاء وقد نزل القرآن خلاف (^٣) عاصم. فسأل رسول الله ﷺ فقال: قد نزل فيكم القرآن، فتقدما فتلاعنا، ثمّ قال: كذبت عليها يا رسول الله، إن أمسكتها، ففارقها، وما أمره رسول الله ﷺ بفراقها، فثبتت السنة في المتلاعنين. وقال رسول الله ﷺ: انظروها، فإن جاءت به أحمر قصيرًا كأنه وحرة (^٤) فلا أحسبُه إلا كذب عليها وإن جاءت به أسحم (^٥) ذا إليتين فلا أحسبه إِلَّا قد صدق، قال: فجاءت به على الأمر المكروه\" (^٦).\n_________\n(^١) ابن الضحاك، البابلتي.\n(^٢) محمّد بن عبد الرّحمن.\n(^٣) في البخاريّ: خلف.\n(^٤) الوحرة، هي بالتحريك: وزغة تكون في الصحاري، وهي ضرب من العظاء، صغيرة حمراء. لسان الميزان ٥/ ٢٨٠.\n(^٥) أسحم: أسود. النهاية ٢/ ٣٤٨.\n(^٦) رواه مسلم في صحيحه، في أول اللعان - ح ١ - من طريق مالك، عن ابن شهاب، به.\nنحوه. إلى قوله: … فثبتت السنة في المتلاعنين \"وفيه: \"فطلقها\" بدل: \"ففارقها\". =\n⦗٥٢٣⦘ = وصرح فيه أن قوله: \"فثبتت السنة في المتلاعنين \"ونسب اللّفظ للزهري ﵀. والبخاري في صحيحه، في الاعتصام بالكتاب والسُّنَّة- ح ٧٣٠٤ - عن آدم حدّثنا ابن أبي ذئب. مثل لفظ أبي عوانة.\nزاد أبو عوانة على مسلم لفظ: \"وقال رسول الله ﷺ انظروها … إلى آخر الحديث\".","vol":"11","page":521},{"text":"٤٩٠٦ - حدّثنا الدبري، قال: أخبرنا عبد الرزّاق (^١)، قال: أخبرنا ابن جريج، عن ابن شهاب، عن سهل بن سعد، \"أنَّ النّبيّ ﷺ قال: إن جاءت به أُحَيْمِر قُصَيِّر كأنه وَحَرَةٌ فلا أراها إِلَّا وقد صدقت وكذب عليها، وإن جاءت به أسود أعَين (^٢) ذا إليتين فما أراه إِلَّا قد صدق عليها، فجاءت به على المكروه من ذلك\" (^٣).\n_________\n(^١) رواه في المصنِّف، في النِّكاح، باب لا يجتمع المتلاعنين أبدًا -٧/ ١١٦، ح ١٢٤٤٧ - .\n(^٢) أعْيَنَ: أي واسع العين. النهاية ٣/ ٣٣٣.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠) ح ٣ - عن محمّد بن رافع، حدّثنا عبد الرزّاق، به. ليس فيه \"إن جاءت به أحيمر قصير … إلى آخر الحديث\". وهذه الزيادة من من زوائد أبي عوانة على مسلم، وهو من فوائد الاستخراج. وقد صرح ابن جريج بالتحديث في صحيح مسلم.\nورواه البخاريّ في صحيحه، في النِّكاح، باب التلاعن في المسجد - ح ٥٣٠٩ - عن يحيى، أخبرنا عبد الرزّاق، به. فذكر ما رواه الإمام مسلم في صحيحه، ثمّ ذكر في آخره لفظ أبي عوانة.","vol":"11","page":523},{"text":"<span data-type='title' id=toc-761>بيان التسوية بين الأزواج في الكينونة معهن والقَسْم لهن، والإباحة ترك القسم لبعضهن.</span>","vol":"11","page":524},{"text":"٤٩٠٧ - حدّثنا أحمد بن شيبان، قال: حدّثنا سفيان بن عيينة، عن الزّهريّ، عن عبيد الله بن عبد الله، عن عائشة، قال: \"دخلنا عليها فسألنها عن مرض رسول الله ﷺ قالت: اشتكى فجعل ينفث، فجعلنا نشبه نفثه بنفث آكل الزبيب، وكان يدور على نسائه، فلما اشتدت شكاته استأذنهن النّبيّ ﷺ بأن يكون في بيت عائشة ويدرن عليه، فأذن له\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، في الصّلاة، باب استخلاف الإمام إذا عرض له عذر (١/ ٣١٢) ح ٩١ و٩٢ - من طريق معمر وعقيل بن خالد كلاهما عن الزهري، به.\nقالت: \"لها ثقل رسول الله ﷺ واشتد به وجعه استأذن أزواجه\" … فذكره. هذا لفظ عقيل، ولفظ معمر نحوه. وعنده زيادات أخرى.\nزاد أبو عوانة من أوله: \"دخلنا عليها … إلى قولها: الزبيب\" وهو من فوائد الاستخراج.\nوأخرجه البخاريّ في صحيحه في خمس مواضع:\nالأوّل: في الوضوء، باب الغسل والوضوء في المخضب والقدح - ح ١٩٨ - من طريق شعيب عن الزّهريّ. ولم يذكر فيه إِلَّا آخر الحديث نحو لفظ مسلم.\nوالثّاني: في الأذان، باب حد المريض أن يشهد الجماعة - ح ٦٦٥ - . والثّالث: في الهِبَة، باب هبة الرَّجل لامرأته والمرأة لزوجها - ح ٢٥٨٨ - .\nوالرّابع: في فرض الخمس، باب ما جاء في بيوت أزواج النبي ﷺ ح ٣٠٩٩ - وهذه المواضع الثلاثة، من طريق معمر عن الزّهريّ به.\nوالخامس: في المغازي، باب مرض النبي ﷺ ووفاته- ح ٤٤٤٢ - من طريق عقيل، عنه =\n⦗٥٢٥⦘ = به، نحو لفظ مسلم.","vol":"11","page":524},{"text":"٤٩٠٨ - حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج، عن ابن جريج، ح وحدثنا إبراهيم بن مرزوق، قال: حدّثنا أبو عاصم، عن ابن جريج، قال: حدثني عطاء، قال: \"حضرنا مع ابن عبّاس جنازة ميمونة زوج النّبيّ ﷺ بسرف (^١) فقال ابن عبّاس: هذه زوجة رسول الله ﷺ، فإذا رفعتم نَعْشَها فلا تُزَعْزعُوها ولا تزلزلوها، وارفُقُوا، فإنّه كان عند رسول الله ﷺ تسع نسوة، وكان يقسم لثمان ولا يقسم لواحدة\" (^٢).\n_________\n(^١) بسرف: هو علي ستة أميال من مكّة. معجم البلدان ٣/ ٢١٢.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب جواز هبتها نوبتها لضرتها -٢/ ١٠٨٦، ح ٥١ - عن إسحاق ومحمد بن حاتم كلاهما عن محمّد بن بكر، أخبرنا ابن جريج، به. بألفاظ متقاربة ليس فيه لفظ: \"نسوة\".\nوزاد: \"قال عطاء: الّتي لا يقسم لها صفية بنت حيي بن أخطب\".\nقال النووي ﵀ في قول عطاء السابق: فقال العلماء: هو وهم من ابن جريج الراوي عن عطاء، وإنّما الصواب سودة كما سبق في الأحاديث. شرح مسلم ١٠/ ٢٩٢.","vol":"11","page":525},{"text":"٤٩٠٩ - حدّثنا الدبري، قال: أخبرنا عبد الرزّاق، قال: أخبرنا ابن جريج، بإسناده، مثله.\nقال عبد الرزاق: \"ولا تزلزلوا\" (^١).\n_________\n(^١) رواه مسلم في صحيح تحت الكتاب والباب السابق-٢/ ١٠٨٦، ح ٥٢ - عن محمّد بن رافع، وعبد بن حميد جميعا عن عبد الرزّاق، به. وأحال على رواية محمّد بن =\n⦗٥٢٦⦘ = أبي بكر عن ابن جريج السابق تخريجها في الحديث السابق. وزاد: قال عطاء: كانت آخرهن موتًا. ماتت بالمدينة.\nقلت: قول عطاء: \"ماتت بالمدينة\" مخالف لما رواه حجاج، وأبو عاصم - ح ٤٩٠٨ - ومحمد بن بكر وهي رواية مسلم. أنها ماتت بسرف. قال النووي ﵀: وقد ذكر في الحديث: أنها ماتت بسرف. فقوله: بالمدينة، وهم. شرح مسلم ١٠/ ٢٩٢.","vol":"11","page":525},{"text":"٤٩١٠ - حدّثنا عبد الكريم بن الهيثم (^١)، قال: حدّثنا إبراهيم بن بشار (^٢)، قال: حدّثنا سفيان بن عيينة، عن ابن جريج بهذا الإسناد. قال: \"توفي رسول الله ﷺ عن تسع نسوة، وكان يقسم لثمان، لأن سودة وهبت يومها وليلتها لعائشة\" (^٣).\n- روى رجاء (^٤)، عن وكيع (^٥)، عن هشام بن عروة، عن أبيه، عن عائشة في قول الله ﷿ ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ\n⦗٥٢٧⦘ إِعْرَاضًا﴾ (^٦) \" وذكر الحديث (^٧).\n- ورواه مسلم، قال: حدّثنا أبو بكر بن أبي شيبة، قال: حدّثنا شبابة بن سوار، قال حدّثنا سليمان بن المغيرة، عن ثابت، عن أنس بن مالك قال: \"كان للنبي ﷺ تسع نسوة، فكان إذا قسم بينهن لا ينتهى إلى المرأة الأولى إِلَّا في تسع، فكن يجتمعن كلّ ليلة في بيت الّتي يأتيها، فكان\n⦗٥٢٨⦘ في بيت عائشة فجاءت زينب فمدَّ يده إليها، فقالت: هذه زينب فكف النّبيّ ﷺ يده، فتقاوَلتا حتّى استخبتا (^٨)، وأقيمت الصّلاة، فمر أبو بكر؛ كلُّ (^٩) ذلك يسمع أصواتهما، قال: اخرج يا رسول الله إلى الصّلاة. واحث في أفواههن التراب، فخرج النّبيّ ﷺ فقالت عائشة: الآن يقضي النّبيّ ﷺ صلاته فيجيء أبو بكر فيفعل بي ويفعل، فلما قضي النّبيّ ﷺ صلاته أتاها أبو بكر فقال (^١٠) لها قولًا شديدًا، وقال: أتصنعين هذا؟ \" (^١١).\n_________\n(^١) أبو يحيى، عبد الكريم بن الهيثم بن زيادة بن عمران الدَّيْرعاقولي، ثمّ البغدادي.\n(^٢) إبراهيم بن بشار الرمادي أبو إسحاق البصري.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة في أول الحديث: \"توفي رسول الله ﷺ عن تسع نسوة\". وفي آخره لفظ:\n\"لأن سودة وهبت يومها وليلتها لعائشة\". وهذه الزيادة رواها أبو عوانة موصولًا في صحيحه من طريق ابن شهاب، ومسلم في صحيحه من طريق هشام كلاهما عن عروة، به. انظر ٤٩١٤.\n(^٤) رجاء بن السندي النيسابوري.\n(^٥) ابن الجراح.\n(^٦) سورة النِّساء، آية ١٢٨.\n(^٧) لم أقف على هذا الطريق المعلق، من طريق رجاء، عن وكيع في مسلم، ولكن أخرجه مسلم في صحيحه، في التفسير، من طريق عبدة بن سليمان، وأبي أسامة كلاهما عن هشام، به. فذكرت الآية ثمّ قالت: أنزلت في المرأة تكون عند الرَّجل … الحديث.\nصحيح مسلم ٤/ ٢٣١٦ - ح ١٢ - و- ح ١٣ - .\nوالبخاري في التفسير، سورة النِّساء- ح ٤٦٠١ - من طريق عبد الله عن هشام به، نحوه. والطّبريّ في تفسيره، سورة النِّساء، قال: حدّثنا ابن وكيع، قال: حدّثنا أبي، به.\nوذكره بنحو لفظ مسلم. جامع البيان ٥/ ٣٠٧، قال الحافظ: وروى الترمذي من طريق سماك عن ابن عبّاس قال: خشيت سودة أن يطلقها رسول الله ﷺ فقالت: لا تطلقني وأمسكني، واجعل يومي لعائشة ففعل، فنزلت هذه الآية. وقال: هذا حديث حسن غريب. جامع التّرمذيّ، تفسير سورة النِّساء - ح ٣٠٤٠ - .\nقلت: -الكلام للحافظ- وله شاهد في الصحيحين من حديث عائشة بدون ذكر نزول الآية. اهـ. فتح الباري ٨/ ٢٦٦. وذكره ابن كثير ﵀ في تفسيره ١/ ٥٦٢، وذكر طرقا عن هشام، به. وأنها نزلت في سودة ﵂. وذكره أيضًا الشّيخ مقبل بن هادي في الصّحيح المسند من أسباب النزول ص ٥٤.\n(^٨) اسخبتا، والسخب والصخب: بمعنى الصياح. النهاية ٢/ ٤٣٩. وقال النووي: وهو اختلاط الأصوات وارتفاعها. ويقال أيضًا: صخب بالصاد. وفي بعض النسخ \"استخبثتا\" أي قالتا الكلام الرديء، وفي بعضها \"استحيتا\" من الاستحياء. اهـ مختصرا. شرح مسلم (١٠/ ٢٨٩).\n(^٩) هكذا في الأصل، وفي صحيح مسلم \"على ذلك، فسمع\".\n(^١٠) وفي الأصل \"وقال\"، وما أثبته من صحيح مسلم.\n(^١١) رواه الإمام مسلم في صحيحه، في الرضاع، باب القسم بين الزوجات، وبيان أن السنة أن تكون لكل واحدة ليلة مع يومها -٢/ ١٠٨٤، ح ٤٦ - قال: حدّثنا أبو بكر بن أبي شيبة به، مثله.","vol":"11","page":526},{"text":"٤٩١١ - حدّثنا أبو داود السجستاني (^١)، قال: حدّثنا محمّد بن عيسى بن الطباع، قال: حدّثنا عباد بن عباد، عن عاصم، عن معاذة، عن عائشة قالت: \"كان النّبيّ ﷺ يستأذنا إذا كان يوم المرأة منا بعد ما\n⦗٥٢٩⦘ نزلت ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ (^٢)، فقالت معاذة: فقلت لها: ما كنت تقولين لرسول الله ﷺ؟ قالت: أقول إن كان ذلك إليّ لم أوثر أحدًا على نفسي\" (^٣).\n_________\n(^١) رواه في سننه، في النِّكاح، باب في القسم بين النِّساء ن -٢/ ٦٠٢، ح ٢١٣٦ - .\n(^٢) سورة الأحزاب، آية ٥١.\n(^٣) رواه مسلم في صحيحه في الطّلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إِلَّا بالنية ٢/ ١١٠٣ - ح ٢٣ - عن سُريج بن يونس، حدّثنا عباد بن عباد، به. مثله، لكن فيه: \"رسول الله ﷺ\" في الموضعين. وزاد في الثّاني بعده: \"إذا استأذنك\" ومن طريق ابن المبارك، عن عاصم، به. ولم يذكر لفظه.\nوالبخاري في صحيحه، في التفسير - ح ٤٧٨٩ - من طريق عبد الله بن عاصم، به.\nثمّ قال: تابعه عباد بن عباد وسمع عاصمًا.","vol":"11","page":528},{"text":"٤٩١٢ - حدّثنا الحسن بن سليمان قُبَّيْطَة (^١) كان حافظًا، ومحمد بن إسماعيل بن سالم (^٢)، قالا: حدّثنا يحيى بن معين، قال: حدّثنا عباد بن عباد (^٣)، عن عاصم (^٤)، عن معاذة العدوية، عن عائشة قالت: \"كان رسول الله ﷺ يستأذنا إذا كان في يوم المرأة منا. بعدما أنزلت ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ (^٥) (^٦)، قالت\n⦗٥٣٠⦘ معاذة: فقلت لها: فما كنت تقولين لرسول الله ﷺ إذا استأذنك؟ قالت: أقول: إن كان ذاك لي لم أوثر أحدًا على نفسي\" (^٧).\n_________\n(^١) الحسن بن سليمان، البصري ت ٢٦١ هـ. وثقه ابن يونس والذهبي وقال أبو عوانة: كان حافظا. تذكرة الحفاظ ٢/ ٥٧٢، السير ١٢/ ٥٠٨.\n(^٢) أبو جعفر الصائغ.\n(^٣) ابن حبيب الأزدي.\n(^٤) الأحول.\n(^٥) سورة الأحزاب، آية ٥١.\n(^٦) اللوحة تبدأ بقوله تعالى ﴿تَشَاءُ﴾.\n(^٧) أخرجه مسلم في صحيحه، من طريق سريج بن يونس عن عباد بن عباد، به، مثله.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":529},{"text":"بيان الإباحة [للمرأة] [¬*] أن تهب نصيبها من قسمة زوجها ممّن أحبت من يَشاء زوجها، والإباحة لزوجها ترك إتيانها والكينونة معها بعد هبتها نصيبها.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي بكوبريللو (٣/ ق ٨٥/ أ)، وهي على الصواب في ط. دار المعرفة (٣/ ١٣٥).","vol":"11","page":531},{"text":"- روى محمّد بن يحيى (^١)، عن أحمد بن يونس (^٢)، عن زهير (^٣)، وأبو الوليد (^٤)، عن شريك (^٥)، عن هشام بن عروة، عن أبيه، عن عائشة \"أنَّ سودة لما كبرت وهبت يومها لي، فكان النّبيّ ﷺ يَقْسم لي به\" (^٦).\n- وجرير (^٧)، عن هشام (^٨). وحجاج، عن حماد بن سلمة، عن هشام (^٩).\n_________\n(^١) ابن محمّد بن كثير الحراني.\n(^٢) أحمد بن عبد الله بن يونس.\n(^٣) ابن معاوية.\n(^٤) هشام بن عبد الملك.\n(^٥) ابن عبد الله النخعي.\n(^٦) وصله مسلم في صحيحه، في الرضاع، باب جواز هبتها نوبتها لضرتها -٢/ ١٠٨٥، ح ٤٨ - من طريق الأسود بن عامر عن زهير. ويونس بن محمّد عن شريك. جميعًا عن هشام، به. وأحال على رواية جرير عنه، به. وزاد في حديث شريك: قالت: \"وكانت أول امرأة تزوجها بعدي\".\n(^٧) جرير بن عبد الحميد.\n(^٨) رواية جرير عن هشام، وصلها الإمام مسلم في صحيحه، تحت الكتاب والباب السابق -٢/ ١٠٨٥، ح ٤٧ - عن زهير بن حرب، عنه، به.\n(^٩) لم أقف على هذا الطريق.","vol":"11","page":531},{"text":"٤٩١٣ - ح وحدثنا عمار بن رجاء قال: حدّثنا جعفر بن عون، قال أخبرنا هشام بن عروة، عن أبيه (^١)، \"أنَّ سودة وهبت يومها لعائشة فكانَ رسول الله ﷺ يقسم لعائشة بيوم (^٢) سودة\" (^٣).\n_________\n(^١) هكذا في الأصل: عن أبيه أن سودة … وفي مسلم والبخاري: عن أبيه عن عائشة: أن سودة. ويحتمل أن اسم عائشة ﵂ سقط. والله أعلم.\n(^٢) في البخاريّ: \"بيومها ويوم سودة\".\n(^٣) رواه مسلم في صحيحه، من طريق جرير عن هشام، به. وتقدم تخريجه في الرِّواية المعلقة السابقة.\nوالبخاري في صحيحه، في النِّكاح، باب المرأة تهب يومها من زوجها لضرتها - ح ٥٢١٢ - من طريق زهير عن هشام، به.","vol":"11","page":532},{"text":"٤٩١٤ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني يونس بن يزيد، عن ابن شهاب أن عروة حدثه، عن عائشة قالت: \"كان رسول الله ﷺ يقسم لكل امرأة يومها وليلتها، غير أن سودة بنت زمعة وهبت يومها لعائشة تبتغي بذلك رضا رسول الله ﷺ\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق جرير وشريك كلاهما عن هشام، به. وتقدم تخريجه في الحديث المعلق في أول الباب.\nزاد أبو عوانة على مسلم: \"كان رسول الله ﷺ يقسم لكل امرأة يومها وليلتها\". وزاد أيضًا: \"تبتغي بذلك رضا رسول الله ﷺ \". طريق الزهري عن عروة من زوأئد أبي عوانة على مسلم.","vol":"11","page":532},{"text":"٤٩١٥ - أخبرنا ابن أخي ابن وهب، قال: حدّثنا عمي، قال: حدّثنا\n⦗٥٣٣⦘ يونس، عن الزّهريّ، عن عروة، عن عائشة قالت: \"كان رسول الله ﷺ إذا أراد سفرًا أقرع بين نسائه، فأيتهن خرج سهمها خرج بها معه … \" ثمّ ذكر مثله (^١).\n_________\n(^١) رواه مسلم في صحيحه من طريق جرير وشريك عن هشام، وليس فيه هذه الزيادة.\nوتقدم تخريجه في أول الباب.\nوالبخاري في صحيحه، في الهِبَة، باب هبة المرأة لغير زوجها … - ح ٢٥٩٣ - عن حبّان بن موسى، أخبرنا عبيد الله، أخبرنا يونس به، مثله بتمامه.\nوهذه الزيادة من زوائد أبي عوانة على مسلم من هذا الطريق. ولكن روى أوله مسلم في صحيحه في فضائل الصّحابة، من طريق القاسم بن محمّد عن عائشة، وسيأتي تخريجه في الحديث الآتي.","vol":"11","page":532},{"text":"<span data-type='title' id=toc-763>باب ذكر الخبر الموجب إقراع الرَّجل بين نسائه اذا أراد سفرًا، وإخراج من أصابتها القرعة واحدة كانت أو اثنتين، والإباحة لمن ترك القسمة بينهما</span>","vol":"11","page":534},{"text":"٤٩١٦ - حدّثنا سليمان بن سيف، قال: حدّثنا أبو نعيم، قال: حدّثنا عبد الواحد بن أيمن، قال: حدثني ابن أبي مليكة، عن القاسم بن محمّد، عن عائشة قالت: \"كان رسول الله ﷺ إذا خرج أقرع بين نسائه، فكانت القرعة على عائشة وحفصة، فخرجتا معه جميعا. وكان رسول الله ﷺ إذا كان باللّيل سار مع عائشة، يتحدث معها، فقالت حفصة لعائشة: ألَّا تركبين اللَّيلة بعيري وأركب بعيرك، فتنظرين وأنظر؟ قالت: بلى، فركبت عائشة بعير حفصة، وركبت حفصة على بعير عائشة، فجاء رسول الله ﷺ إلى جمل عائشة، وعليه حفصة فسلم ثمّ سار معها حتّى نزلوا، فافتقدته عائشة فغارت، فلما نزلوا جعلت تجعل رجلها بين الإذخر (^١) وتقول: يا رب، سلّط عليّ عقربًا أو حيّة تلدغني. رسولك لا أستطيع أن أقول له شيئًا\" (^٢).\n_________\n(^١) الإذخر: حشيشة طيبة الرائحة. النهاية ١/ ٣٣.\n(^٢) رواه مسلم في صحيحه، في فضائل الصّحابة، باب في فضل عائشة ﵂ -٤/ ١٨٩٤، ح ٨٨ - عن إسحاق بن إبراهيم الحنظلي وعبد بن حميد كلاهما عن أبي نعيم، به. مثله. =\n⦗٥٣٥⦘ = والبخاري في صحيحه، في النِّكاح، باب القرعة بين النِّساء إذا أراد سفرًا - ح ٥٢١١ - قال: حدّثنا أبو نعيم، به. بألفاظ متقاربة.","vol":"11","page":534},{"text":"<span data-type='title' id=toc-764>باب ذكر الآية الّتي أنزلت في اللاتي وهبن أنفسهن للنبي ﷺ وأنها له خاص.</span>","vol":"11","page":535},{"text":"٤٩١٧ - حدّثنا الحسن بن علي بن عفان العامري، قال: حدّثنا أبو أسامة، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"كنت أغار على اللاتي وهبن أنفسهن لرسول الله ﷺ وأقول: تهب المرأة نفسها؟ فلما أنزل الله ﷿ ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ﴾ (^١) قالت: قلت: والله ما أرى ربك إِلَّا يسارع في هواك\" (^٢).\n_________\n(^١) سورة الأحزاب، آية ٥١.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب جواز هبتها نوبتها لضرتها (٢/ ١٠٨٥) - ح ٤٩ - عن أبي غريب محمّد بن العلاء، حدّثنا أبو أسامة، به. مثله. وزاد لفظ \"لك\" بعد قوله: \"يسارع\".\nوالبخاري في صحيحه، في التفسير، سورة الأحزاب - ح ٤٧٨٨ - عن زكريا بن يحيى، عن أبي أسامة، به. مثله. ليس فيه لفظ القسم.","vol":"11","page":535},{"text":"٤٩١٨ - حدّثنا علي بن حرب (^١)، قال: حدّثنا محمّد بن الفضيل (^٢)،\n⦗٥٣٦⦘ عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"كانت خولة من اللاتي وهبت أنفسهن لرسول الله ﷺ، فقالت: أنها تستحيي امرأة أن تهب نفسها لرجل؟ فلما نزلت ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ (^٣).\nقلت: يا رسول الله إنِّي لأرى ربك مسارعًا لك في هواك\" (^٤).\n_________\n(^١) هو الطائي.\n(^٢) ابن غزوان، الكوفي.\n(^٣) سورة الأحزاب، آية ٥١.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٨٥ - ١٠٨٦) - ح ٥٠ - من طريق عَبْدة بن سليمان عن هشام، به. نحوه.\nزاد أبو عوانة في أوله: \"كانت خولة من اللاتي وهبن أنفسهن لرسول الله ﷺ\" ولفظ: \"يا رسول الله\" قبل قولها: \"إني لأرى ربك\".\nوالبخاري في صحيحه، في النِّكاح، باب هل للمرأة أن تهب نفسها لأحد - ح ٥١١٣ - عن محمّد بن سلام، حدّثنا ابن فضيل به، بألفاظ متقاربة. لكنه لم يذكر عائشة. قال الحافظ: هذا مرسل، لأن عروة لم يدرك زمن القصة، لكن السياق يشعر بأنه حمله عن عائشة. وقد ذكر المصنِّف عقب هذا الطريق رواية صرح فيه بذكر عائشة تعليقا. اهـ فتح الباري ٩/ ١٦٤.","vol":"11","page":535},{"text":"٤٩١٩ - حدّثنا أبو داود الحراني، قال: حدّثنا عبيد الله بن موسى (^١)، قال: حدّثنا هشام بن عروة، عن أبيه، عن عائشة \"أنها كانت تقول لنساء النّبيّ ﷺ: أما تستحيي المرأة أن تهب نفسها للرجل. فأنزل الله ﷿ هذه الآية في نساء النّبيّ ﷺ ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ قال: فقالت عائشة للنبي ﷺ: أرى ربك\n⦗٥٣٧⦘ يسارع لك في هواك\" (^٢).\n_________\n(^١) باذام، العبسي.\n(^٢) رواه مسلم في صحيحه عن عبدة، عن هشام، به. بمثله. سوى أنه قال: \"إن\" بدل \"أرى\". وتقدم تخريجه في الحديث السابق. زاد أبو عوانة: \"لنساء النبي ﷺ\" في الموضعين.","vol":"11","page":536},{"text":"٤٩٢٠ - حدّثنا عبّاس الدوري، قال: حدّثنا محمّد بن الصلت (^١) قال: حدّثنا أبو كُدينة (^٢)، قال: حدّثنا هشام بن عروة، بإسناده مثله (^٣).\n_________\n(^١) - خ ت س ق- ابن الحجاج الأسدي، ثقة. التقريب ٦٠٠٨.\n(^٢) - خ ت س- يحيى بن المهلب البجلي الكوفي. قال الحافظ: صدوق، من السابعة.\nالتقريب ٧٧٠٤.\n(^٣) رواه مسلم في صحيحه، عن عبدة، عن هشام، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":537},{"text":"<span data-type='title' id=toc-765>باب حظر تزويج الرجل اليتيمة الّتي تكون في حجره وهو وليها رغبة منه في مالها وجمالها بدون مهر مثلها إِلَّا أن يقسط في تزويجها ومهرها أغلى المهور التي يمهر مثلها، والإباحة له أن يتزوج سواها بأي مهر كان، وأن الزانيّة لا مهر لها.</span>","vol":"11","page":538},{"text":"٤٩٢١ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وَهب، قال: حدثني يونس بن يزيد، عن ابن شهاب، قال: أخبرني عروة بن الزبير أنه سأل عائشة عن قول الله ﷿: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا في الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ (^١). قالت: \"يا ابن أختي، هي اليتيمة تكون في حجر وليها تشاركه في مالها (^٢)، فيعجبه مالها وجمالها، فيريد وليها أن يتزوجها بغير أن يقسط في صداقها، فيعطيها مثل ما يعطيها غيره، فنهوا أن ينكحوهن إِلَّا أن يقسطوا لهن، ويَبْلغوا بهن أعلى سنتهن من الصداق، وأمروا أن ينكحوا ما طاب لهم من النِّساء سواهن.\nقال عروة: قالت عائشة: ثمّ إن الناس استفتوا رسول الله ﷺ بعد هذه الآية فيهن، فأنزل الله ﷿ ﴿وَيَسْتَفْتُونَكَ في النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ إلى قوله ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ (^٣)، قالت: والذي ذكر الله عز\n⦗٥٣٩⦘ وجل أنه يتلى عليكم في الكتاب، الآية الأُولى الّتي فيها ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا في الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ (^٤) (^٥) قالت عائشة: وقول الله ﷿ في الآية الأخرى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ رغبة أحدُكم عن يتيمته الّتي تكون في حجره، حين تكون قليلة المال والجمال، فنهوا أن ينكحوا ما رغبوا في مالها وجمالها من يتامى النِّساء إِلَّا بالقسط، من أجل رغبتهم عنهن\" (^٦).\n_________\n(^١) سورة النِّساء، آية ٣.\n(^٢) في مسلم: ماله.\n(^٣) سورة النِّساء، آية ١٢٧.\n(^٤) سورة النِّساء، آية ٣.\n(^٥) نهاية اللوحة عند قوله تعالى ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُواْ﴾.\n(^٦) رواه مسلم في صحيحه، في التفسير (٤/ ٢٣١٣) - ح ٦ - عن أبي الطّاهر وحرملة كلاهما عن ابن وهب، به. مثله.\nوعند أبي عوانة مُيز الراوي (يونس) بذكر اسم أبيه (يزيد) وقد ذكر في مسلم مهملا، وهو من فوائد الاستخراج.\nورواه البخاري في صحيحه، في التفسير - ح ٢٤٩٤ - من طريق صالح عن ابن شهاب، به. وتعليقا عن اللَّيث عن يونس، به.","vol":"11","page":538},{"text":"٤٩٢٢ - حدّثنا محمّد بن يحيى (^١)، عن يعقوب بن إبراهيم بن سعد، قال: حدّثنا أبي، عن صالح، عن ابن شهاب، بمثل إسناده ومتنه. إِلَّا أنه قال في آخره: \"من أجل رغبتهم عنهن إذا كن قليلات المال والجمال\" (^٢).\n⦗٥٤٠⦘ رواه عبد الرزّاق، عن معمر، عن الزّهريّ، بهذا الإسناد بنحوه (^٣).\n_________\n(^١) الذهلي.\n(^٢) رواه مسلم في صحيحه، عن الحسن الحلواني، وعبد بن حميد، جميعا عن يعقوب بن =\n⦗٥٤٠⦘ = إبراهيم بن سعد، به. مثله. وأحال لفظه على رواية يونس السابقة.\nوالبخاري في صحيحه، في التفسير سورة النِّساء - ح ٤٥٧٤ - عن عبد العزيز بن عبد الله، حدّثنا إبراهيم بن سعد، به.\nوفي الإسناد فائدة لطيفة، وهي أن الإسناد كله كوفيون ما عدا شَيخ أبي عوانة.\n(^٣) لم أقف عليه في المصنِّف، ولا في غيره.","vol":"11","page":539},{"text":"٤٩٢٣ - حدّثنا محمّد بن عمرو بن نافع المصري (^١)، قال: حدّثنا سعيد بن كثير بن عُفير (^٢)، قال: حدّثنا يحيى بن أيوب (^٣)، عن عقيل (^٤)، عن ابن شهاب، بإسناه، نحوه بطوله.\nقال عروة: \"والذي ذكر الله تعالى فيهن ﴿وَمَا يُتْلَى عَلَيْكُمْ في الْكِتَابِ﴾ (^٥) الآية الأولى التي قال الله ﷿ فيها: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا في الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ (^٦)، قالت عائشة: فنهوا أن\n⦗٥٤١⦘ ينكحوا من رغبوا في ماله وجماله من النِّساء إِلَّا بالقسط من أجل رغبتهم عنهن إذ كن قليلات المال والجمال\" (^٧).\n_________\n(^١) أبو جعفر الفسطاطي (ت: ٢٧٥ هـ)، ولم أقف فيه على جرح أو توثيق. ترجمته في حديث (٨٦٩٧).\n(^٢) الأنصاري مولاهم، المصري.\n(^٣) الغافقي، المصري.\n(^٤) عُقيل -- ابن خالد الأيلي.\n(^٥) سورة النِّساء، آية ١٢٧.\n(^٦) سورة النِّساء، آية ٣.\n(^٧) رواه مسلم في صحيحه، من طريق صالح عن ابن شهاب، به. وتقدم تخريجه في الحديث السابق.\nوفي إسناد أبي عوانة لطيفة إسنادين وهي رواية أربعة مصريين بعضهم عن بعض محمّد وسعيد، ويحيى، وعُقيل.","vol":"11","page":540},{"text":"٤٩٢٤ - حدّثنا علي بن المديني الأصبهاني (^١) ببغداد، قال: حدّثنا سُوَيْد (^٢)، قال: حدّثنا علي بن مسْهِر، عن هشام بن عروة، عن أبيه، عن عائشة في قوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا في الْيَتَامَىِ﴾ (^٣)، قالت: \"أنزلت في الرَّجل تكون له اليتيمة وهو وليها ووارثها. ولها مال وليس لها أحد يخاصمه (^٤) دونها، فلا يُنْكحها لمالها فيضر بها ويسيء صُحبتها، فقال الله ﷿: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا في الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾.\n⦗٥٤٢⦘ يقول: ما أحللت لكم من النِّساء، ودع اليتيمة ولا تضر بها\" (^٥).\n_________\n(^١) ترجم له ابن النجار في ذيل تاريخ بغداد (١٩/ ١٠٢/ ٩٢٠) برواية أبي عوانة عنه.\n(^٢) الهروي، الحدثاني، مدلس من ط / ٤، وأيضا يتلقن ما ليس من حديثه. وقد صرح بالتحديث. وقد تابعه ابن وهب عن يونس عن ابن شهاب عن عروة به، كما في ح ٤٩٢٢ وح ٤٩٢٣.\n(^٣) سورة النِّساء، آية ٣.\n(^٤) في مسلم: يخاصم.\n(^٥) رواه مسلم في صحيحه، في التفسير (٤/ ٢٣١٤) - ح ٧ - من طريق أبي أسامة، حدّثنا هشام، به. مثله. لكنه قال: \"ودع هذه\".\nزاد أبو عوانة: \"من النِّساء\". بعد قوله: ما أحللت لكم.","vol":"11","page":541},{"text":"٤٩٢٥ - حدّثنا علي بن المديني الأصبهاني ببغداد، قال: حدّثنا سُوَيْد (^١)، قال: حدّثنا علي بن مسْهِر، عن هشام بن عروة، عن أبيه، عن عائشة في قوله ﷿: ﴿وَيَسْتَفْتُونَكَ في النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ (^٢)، قالت: \"هذه اليتيمة تكون عند الرَّجل، وهو وليها، ولعلّها أن تكون قد شركته في ماله فيرغب أن يتزوجها ويكره أن ينكحها رجلًا فيشركه في ماله، فيعضلها\" (^٣).\n_________\n(^١) ابن سعيد الهروي.\n(^٢) سورة النِّساء، آية ١٢٧.\n(^٣) رواه مسلم في صحيحه، في التفسير (٢/ ٢٣١٥) - ح ٩ - من طريق أبي أسامة، أخبرنا هشام بن. مثله. لكن فيه \"هي\" وزاد: \"حتّى العذق\". زاد أبو عوانة: \"وهو وليها\".","vol":"11","page":542},{"text":"٤٩٢٦ - حدّثنا محمّد بن إسماعيل الأحمسي، قال: حدّثنا أسباط (^١)، قال: حدّثنا الأعمشى، عن أبي حازم (^٢)، عن أبي هريرة قال: \"نهى رسول الله ﷺ عن ثمن الكلب ومهر البغي\" (^٣).\n_________\n(^١) أسباط بن محمّد القرشي.\n(^٢) سلمان، أبو حازم الأشجعي.\n(^٣) رجاله ثقات. وهو من زوائد أبي عوانة على مسلم. أخرجه مسلم في صحيحه، لكن =\n⦗٥٤٣⦘ = من حديث أبي مسعود عقبة الأنصاري، وسيأتي تخريجه في الحديث الآتي.","vol":"11","page":542},{"text":"٤٩٢٧ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن عيينة، عن الزّهريّ، عن أبي بكر بن عبد الرّحمن بن الحارث بن هشام، عن أبي مسعود (^١)، \"أنَّ النّبيّ ﷺ نهى عن ثمن الكلب، ومهر البغي (^٢)، وحلوان الكاهن (^٣) \" (^٤).\n⦗٥٤٤⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) هو عقبة بن عروة الأنصاري.\n(^٢) البغي: الفاجرة. يقال بغت المرأة، إذا زنت. النهاية ١/ ١٤٤.\n(^٣) حلوان الكاهن: هو ما يُعطاه من الأجر والرشوة على كهانته. النهاية ١/ ٤٣٥.\n(^٤) رواه مسلم في صحيحه، في البيوع، باب تحريم ثمن الكلب، وحلوان الكاهن، ومهر البغي (٣/ ١١٩٨ - ١١٩٩) - ح ٣٩ - عن أبي بكر بن أبي شيبة، حدّثنا سفيان بن عيينة، به. ولم يذكر لفظه. بل أحال على رواية مالك عن ابن شهاب.\nوالبخاري في صحيحه، في الطب، باب الكهانة- ح ٥٧٦١ - عن عبد الله بن محمّد، عن ابن عيينة، به. ولفظهما مثل لفظ أبي عوانة.","vol":"11","page":543},{"text":"<span data-type='title' id=toc-766>مبتدأ كتاب الطلاق</span>","vol":"11","page":544},{"text":"<span data-type='title' id=toc-767>باب ذكر الأخبار الدالة على إيجاب مداراة الرجل امرأته على ما فيها من الأخلاق المذمومة والخلاف، وإمساكها وكراهية طلاقها وإظهار البغض لها، وأنها جبلت على الخلاف والعوج وعلى خيانة زوجها لحملها إياه على ترك الطّاعة وما لا يجوز. إن المرأة الصالحة لا يعدلها شيء من متاع الدنيا وزينتها.</span>","vol":"11","page":544},{"text":"٤٩٢٨ - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا أبو عاصم، عن عبد الحميد بن جعفر، عن عمران بن أبي أنس، عن عمر بن الحكم، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا يفرك (^٢) مؤمن مؤمنة، إن كره منها خلقا رضي منها آخر\" (^٣).\n_________\n(^١) الذهلي.\n(^٢) لا يفرك: لا يبغض. النهاية ٣/ ٤٤١.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب الوصيَّة بالنساء (٢/ ١٠٩١) - ح ٦١ - عن محمّد بن المثنى، حدّثنا أبو عاصم، به. ولم يذكر لفظه، بل أحاله على رواية عيسى بن يونس عن عبد الحميد بن جعفر به. مثله. وزاد: أو قال: غيره.","vol":"11","page":544},{"text":"٤٩٢٩ - حدّثنا محمّد بن يحيى (^١) وأبو قلابة (^٢)، قالا: حدّثنا\n⦗٥٤٥⦘ عبد الله بن حُمران، عن عبد الحميد بن جعفر، عن عمران بن أبي أنس، عن عمر بن الحكم، عن أبي هريرة، عن النَّبي ﷺ بمثله (^٣).\n_________\n(^١) الذهلي.\n(^٢) عبد الملك الرقاشي.\n(^٣) رواه مسلم في صحيحه، من طريق عيسى بن يونس، حدّثنا عبد الحميد بن جعفر به.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":544},{"text":"٤٩٣٠ - حدّثنا سليمان بن سيف الحراني، قال: حدّثنا يعقوب بن إبراهيم بن سعد، عن ابن أخي ابن شهاب، عن عمه، قال: حدثني سعيد بن المسيَّب عن أبي هريرة قال: قال رسول الله ﷺ: \"إنَّ المرأة كالضلَع، إن ذهبت تقيمها كسرتها، وإن تركتها استمتعت بها وفيها عوج\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٠) - ح ٦٥ - عن زهير بن حرب وعبد بن حميد كلاهما عن يعقوب بن إبراهيم به، وأحال لفظه على رواية يونس عن ابن شهاب، وستأتي في ح ٤٩٣٢.","vol":"11","page":545},{"text":"٤٩٣١ - حدّثنا يونس بن عبد الأعلى، ومحمد بن عُزيز (^١)، قالا: حدّثنا سلامة بن روح (^٢)، قال: قال عُقيل (^٣)، عن ابن شهاب، قال أخبرني: ابن المسيَّب، عن أبي هريرة (^٤).\n_________\n(^١) محمّد بن عُزيز، بمهلمة وزايين، مصغر، ابن عبد الله بن زياد.\n(^٢) سلامة بن روح بن خالد، الأيلي.\n(^٣) عُقيل بن خالد الأيلي.\n(^٤) رواه مسلم في صحيحه، من طريق يونس عن ابن شهاب به، وتقدم تخريجه في الحديث السابق. وطريق عُقيل عن ابن شهاب من زوائد أبي عوانة على مسلم.","vol":"11","page":545},{"text":"٤٩٣٢ - وحدثنا ابن أخي ابن وهب، قال: حدّثنا عمي (^١)، قال: حدثني يونس بن يزيد، عن الزّهريّ، عن ابن المسيّب، عن أبي هريرة، عن النبي ﷺ قال: \"المرأة كالضِّلَعِ، إن ذهبت تقيمها كسرتها، وإن تركتها استمتعت بها وفيها عوج\" (^٢).\n_________\n(^١) عبد الله بن وهب.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب الوصيَّة بالنساء (٢/ ١٠٩٠) - ح ٦٥ - عن حرملة بن يحيى، أخبرنا ابن وهب، به. مثله. لكنه قال: قال رسول الله ﷺ وفيه: \"إذا\" بدل: \"إن\".\nوعند أبي عوانة مُيز الراوي \"يونس\" بذكر اسم أبيه: \"يزيد\" وقد ذُكر عند مسلم مهملا. وفيه أيضًا تساوي رجال الإسنادين. وهما من فوائد الاستخراج.","vol":"11","page":546},{"text":"٤٩٣٣ - حدّثنا عيسى بن أحمد (^١)، قال: حدّثنا شبابة (^٢)، قال: حدثني وَرقاء (^٣)، عن أبي الزِّناد (^٤)، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"لن تستقيم لك المرأة على خليقة واحدة. إنّما هي كالضلع، إنْ تقيمها تكسرها، وإن تتركها تستمتع بها وفيها عوج\" (^٥).\n_________\n(^١) ابن وردان العسقلاني.\n(^٢) ابن سوار المدائني.\n(^٣) ابن عمر اليشكري.\n(^٤) عبد الله بن ذكوان.\n(^٥) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩١) - ح ٥٩ - من طريق سفيان عن أبي الزِّناد، به. بألفاظ مختلفة. وزاد: \"وكسرها طلاقها\".","vol":"11","page":546},{"text":"٤٩٣٤ - حدّثنا أبو الحسين بن خالد بن خلي (^١)، قال: حدّثنا بشر بن شعيب (^٢)، عن أبيه (^٣)، عن الزّهريّ، عن سعيد بن المسيَّب، عن أبي هريرة، قال: قال النبي ﷺ: \"إنّما المرأة كالضلع، إن ذهبت تقيمها كسرتها، وإن تركتها استمتعت بها وفيها عوج\" (^٤).\n_________\n(^١) - س - محمّد بن خالد بن خَليِّ، الكلاعي، صدوق. التقريب ٥٨٨١.\n(^٢) الحمصي.\n(^٣) شعيب بن أبي حمزة.\n(^٤) رواه مسلم في صحيحه من طريق يونس عن ابن شهاب به، مثله. لكن في أوله: \"إن\" بدل \"إنّما\"، وقال: \"إذا ذهبت\" بدل \"إن\" وتقدم تخريجه في ح ٤٩٣٠.","vol":"11","page":547},{"text":"٤٩٣٥ - أخبرني أبو سلمة الفقيه الصنعاني، قال: حدّثنا عبد الملك الذماري، عن سفيان الثّوريّ، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، أنَّ النبي ﷺ قال: \"إن النِّساء خُلقن من ضلع، ولا تستقمن على خليقة، إنْ تقيمها تكسرها، وإن تتركها تُستمتع بها وفيها عوج\" (^١).\n_________\n(^١) رواه مسلم في الرضاع، باب الوصيَّة بالنساء (٢/ ١٠٩١) - ح ٥٩ - عن عمرو الناقد، وابن أبي عمر، قالا: حدّثنا سفيان، به نحوه. وزاد: \"وكسرها طلاقها\". وعند أبي عوانة مُيز المهمل \"سفيان\" بذكر نسبه \"الثّوريّ\"، وهو من فوائد الاستخراج.","vol":"11","page":547},{"text":"٤٩٣٦ - حدّثنا أبو إسماعيل (^١)، قال: حدّثنا الحميدي (^٢)، قال: حدّثنا سفيان، قال: حدّثنا أبو الزِّناد، بإسناده \"إنّ المرأة خُلقت من\n⦗٥٤٨⦘ ضلع، لن تستقيم لك عن (^٣) طريقة، فإن استمتعت بها استمتعت بها وفيها عوج، وإن ذهبت تقيمها كسرتها وكسرها طلاقها\" (^٤).\n_________\n(^١) هو التّرمذيّ.\n(^٢) رواه في مسنده (٢/ ٤٩٢) - ح ١١٦٨ - .\n(^٣) كذا في المخطوط، ولعلّ الصواب: (على).\n(^٤) رواه مسلم في صحيحه، عن عمرو الناقد، وابن أبي عمر، قالا: حدّثنا سفيان به.\nوتقدم تخريجه في الحديث السباق.","vol":"11","page":547},{"text":"٤٩٣٧ - حدّثنا حمدان بن يوسف السلمي، قال: أخبرنا عبد الرزاق، قال: حدّثنا معمر، عن همام، قال: هذا ما حدّثنا أبو هريرة، عن محمّد رسول الله ﷺ فذكر أحاديث، وقال: قال رسول الله ﷺ: \"لولا بنو إسرائيل لم يخبث الطّعام ولم يَخْنَز (^١) اللّحم، ولولا حواء لم تَخُنْ أنثى زوجها، الدهر\" (^٢).\n_________\n(^١) يَخْنَز اللّحم: أي ينتن، يقال: خنز يخنز، وخَزِنَ يخرن، إذا تَغَيَّرت ريحه. النهاية ٢/ ٨٣.\n(^٢) رواه مسلم في صحيحه، في الرضاع، باب: لولا حواء لم تخن أنثى زوجها الدهر (٢/ ١٠٩٢) - ح ٦٣ - عن محمّد بن رافع، حدّثنا عبد الرزاق، به. مثله.\nوالبخاري في صحيحه، في أحاديث الأنبياء، باب قول الله تعالى: ﴿وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً﴾ - ح ٣٣٩٩ - عن عبد الله بن محمّد الجعفي، حدّثنا، عبد الرزاق، به.","vol":"11","page":548},{"text":"٤٩٣٨ - حدّثنا محمّد بن يحيى (^١)، وصالح بن عبد الرّحمن بن عمرو بن الحارث، قالا: حدّثنا أصبغ بن الفرج (^٢)، قال: أخبرني ابن وهب، قال: أخبرني عمرو بن الحارث، عن أبي يونس (^٣) حدثه عن أبي هريرة، عن\n⦗٥٤٩⦘ النبي ﷺ قال: \"لولا حواء لم تخن أنثى زوجها الدهر\" (^٤).\n_________\n(^١) هو الذهلي.\n(^٢) ابن سعيد الأموي مولاهم، المصري.\n(^٣) هو سليم بن جبير، مولى أبي هريرة.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٢) - ح ٦٢ - عن هارون بن معروف، حدّثنا عبد الله بن وهب، به. مثله.","vol":"11","page":548},{"text":"٤٩٣٩ - حدّثنا ابن أبي مسرة، قال: حدّثنا المقري (^١)، قال: حدثنا حيوة (^٢)، قال: حدّثنا شرحبيل بن شريك، أنه سمع أبا عبد الرّحمن الحُبلى يحدث عن عبد الله بن عمرو بن العاص أنَّ النبي ﷺ قال: \"إنّ الدنيا كلها متاع وخير متاع الدنيا المرأة الصالحة\" (^٣).\n_________\n(^١) عبد الله بن يزيد المكي.\n(^٢) ابن شريح بن صفوان المصري.\n(^٣) رواه مسلم في صحيحه، في الرضاع، باب خير متاع الدنيا المرأة الصالحة (٢/ ١٠٩٠) - ح ٦٤ - عن محمّد بن عبد الله بن نُمير، عن عبد الله بن يزيد، به. مثله.\nزاد أبو عوانة في أوله: \"إن\" ولفظ \"كلها\".","vol":"11","page":549},{"text":"<span data-type='title' id=toc-768>بيان طلاق السنة، والعدة الّتي أمر الله ﷿ أن يطلِّق لها النساء، والدليل على أنّ النّبيّ ﷺ جعل لكل تطليقة حيض وطهر </span>(^١).\n_________\n(^١) كذا في المخطوط، والصواب: (حيضا وطهرا).","vol":"11","page":550},{"text":"٤٩٤٠ - حدّثنا أبو داود الحراني وأبو الحسن الميموني، قالا: حدّثنا محمّد بن عبيد، قال: حدّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر قال: \"طلقت امرأتي على عهد رسول الله ﷺ وهي حائض، فذكر ذلك عمر لرسول الله ﷺ، فقال رسول الله ﷺ: مُره فليراجعها، حتّى تطهر ثمّ تحيض حيضة أخرى. فإذا طَهُرتْ فليطلقها إن شاء قبل أَنْ يجامعها، أو يُمْسِكْها. فإنها العدّةُ التي أَمر الله ﷿ أن يُطَلَّق لها النِّساء.\nفقلت لنافع: ما فعلت التطليقة؟ قال: واحدةٌ اعتدت بها\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في الطّلاق، باب تحريم طلاق الحائض بغير رضاها، وانه لو خالف وقع الطّلاق ويؤمر برجعتها (٢/ ١٠٩٣) - ح ٢ - من طريق عبد الله بن نمير، حدّثنا عبيد الله به، مثله. ومن طريق عبد الله بن إدريس عنه، به. ولم يذكر لفظه.\nوعند أبي عوانة مُيز المهمل \"عبيد الله\" بذكر اسم أبيه. وزاد أيضًا لفظ \"إن شاء\".\nوهما من فوائد الاستخراج.","vol":"11","page":550},{"text":"٤٩٤١ - وحدنَنا يوسف القاضي (^١)، قال: حدّثنا محمّد بن أبي بكر (^٢)، قال: حدّثنا يحيى بن سعيد (^٣)، عن عبيد الله، بإسناده نحوه (^٤).\n_________\n(^١) يوسف بن يعقوب.\n(^٢) ابن علي بن عطاء المقدمي.\n(^٣) القطان.\n(^٤) رواه مسلم في صحيحه، من طريق ابن نمير وابن إدريس كلاهما عن عبيد الله، به. =\n⦗٥٥١⦘ = وسبق تخريجه في الحديث السابق.","vol":"11","page":550},{"text":"٤٩٤٢ - حدثنا إسماعيل بن إسحاق، ويوسف بن يعقوب القاضيين، قالا: حدثنا سليمان بن حرب (^١)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع أنّ ابن عمر كان إذا سُئل عن رجل طلق امرأته وهي حائض. قال: \"يراجعها حتى تطهر ثم تحيض ثم تطهر. فإذا طهرت طلقها إن شاء. وتلك العدة التي أمر الله ﷿ فأما أنت إن طلقتها واحدة أو اثنتين فقد أمر رسول الله ﷺ أن تراجعها. فإن طلقت ثلاثًا فقد بانت منك امرأتك وعصيت ربك فيما أمرك به من طلاق امرأتك\" (^٢).\n- روى إسماعيل بن علية، عن أيوب، عن نافع أن ابن عمر طلق امرأته وهي حائض، فسال عمر النبي ﷺ، وذكر الحديث (^٣).\n_________\n(^١) الأزدي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق في ح ٧٣٩ (٢/ ١٠٩٤) - ح ٣ - من طريق إسماعيل، عن أيوب عن نافع، أن أبن عمر طلق امرأته وهي حائض.\nفسأل عمر النبي ﷺ فأمره أن يراجعها. وذكر الحديث. وزاد: \"وبانت منك\".\n(^٣) وصله مسلم في صحيحه، عن زهير بن حرب عن إسماعيل، به. وتقدم تخريجه في الحاشية السابقة.","vol":"11","page":551},{"text":"٤٩٤٣ - حدثنا الصغاني، قال: حدثنا أحمد بن إسحاق.\nح وحدثنا محمد بن حَيُّويَه، قال: حدثنا حجاج (^١)، قالا: حدثنا\n⦗٥٥٢⦘ حماد (^٢)، عن أيوب (^٣) وعبيد الله بن عمر، عن نافع، عن ابن عمر قال: \"طلقت امرأتي على عهد رسول الله ﷺ، فأخبر عمر بذلك النّبيّ ﷺ، فقال النّبيّ ﷺ: راجعها حتّى تطهر، ثمّ تحيض ثمّ تطهر، فتلك العدة الّتي أمر الله بها\" (^٤).\n_________\n(^١) ابن منهال الأنماطي.\n(^٢) ابن زيد.\n(^٣) السختياني.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الله بن نمير عن عبيد الله بن عمر، به. نحوه.\nوتقدم تخريجه في ح ٤٩٤٠. وزاد: \"فإذا طهرت فليطلقها قبل أن يجامعها أو يمسكها\". ومن طريق إسماعيل عن أيوب، وتقدم تخريجه في ٤٩٤٢.","vol":"11","page":551},{"text":"<span data-type='title' id=toc-769>باب ذكر الخبر الموجب مراجعة الرَّجل امرأته إذا طلقها تطليقة واحدة وهي حائض، فهو يمسكها حتّى تطهر ثم تحيض حيضة أخرى.</span>","vol":"11","page":553},{"text":"٤٩٤٤ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكًا أخبره، ح وحدثنا محمّد بن حَيُّويَه، قال: حدّثنا مطرف والقعنبي، عن مالك (^١)، عن نافع، عن ابن عمر \"أنه طلق امرأته وهي حائض في عهد رسول الله ﷺ، فسأل عمر بن الخطّاب رسول الله ﷺ عن ذلك؟ فقال رسول الله ﷺ: مره فليراجعها ثم يمسكها حتّى تطهر، ثمّ تحيض ثمّ تطهر. ثمّ إنْ شاء أمسك بعد ذلك، وإن شاءَ طلق قبل أن يمس. فتلك العدةُ الّتي أمر الله أَنْ يُطلق لها النِّساء\" (^٢).\nقال يونس: \"فليرتجعها\".\nوقال مطرّف والقعنبي: \"ثمّ ليتركها\".\n_________\n(^١) رواه في الموطأ، في الطّلاق، باب ما جاء في الأقراء وعدة الطّلاق الحائض، ص ٣٥٦ - ح ٥٣ - .\n(^٢) رواه مسلم في صحيحه، في أول كتاب الطّلاق (٢/ ١٠٩٣) - ح ١ - عن يحيى بن يحيى التميمي، قال: قرأت على مالك، به، مثله. وفيه: \"ثمّ ليتركها\". مثل لفظ مطرف والقعنبي.\nوالبخاري في الطّلاق، باب قول الله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ ح ٥٢٥١.","vol":"11","page":553},{"text":"٤٩٤٥ - أخبرنا الربيع بن سليمان (^١)، قال أخبرنا الشّافعيّ (^٢)، قال: أخبرنا مالك، بإسناده، مثله. إِلَّا أن الشّافعيّ قال: \"قال عمر: فسألت رسول الله ﷺ عن ذلك فقال: مُره فليراجعها … \" (^٣) وذكر مثله.\n_________\n(^١) هو المرادي.\n(^٢) رواه في الأم، في الطلاق، جماع وجه الطلاق ٥/ ١٨٠.\n(^٣) رواه مسلم في صحيحه، نحوه. عن يحيى بن يحيى عن مالك، بإسناده. وتقدم تخريجه في الحديث السابق.","vol":"11","page":554},{"text":"٤٩٤٦ - حدّثنا محمّد بن يحيى، قال: حدّثنا يعقوب بن إبراهيم بن سعد، قال: حدّثنا ابن أخي ابن شهاب (^١)، عن عمه (^٢)، قال: أخبرني سالم بن عبد الله أن عبد الله بن عمر قال: \"طبيت امرأتي وهي حائض، فذكر ذلك عمر للنبي ﷺ، فتغيظ رسول الله ﷺ، ثمّ قال: مره فليُراجعها حتّى تحيض حيضة مستقلة، سوى حيضتها الّتي طلقها فيها. فإن بدا له أن يطلقها، فليطلقها طاهرًا من حيضتها قبل أن يمسها، فذلك الطّلاق للعدة كما أمر الله ﷿.\nوكان عبد الله طلّقها تطليقة فحُسِب من طلاقها، وراجعها عبد الله كما أمره رسول الله ﷺ\" (^٣).\n_________\n(^١) هو محمّد بن عبد الله بن مسلم.\n(^٢) هو محمّد بن مسلم الزّهريُّ.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢ / ص ١٠٩) - ح ٤ - عن =\n⦗٥٥٥⦘ = عبد بن حميد، أخبرني يعقوب بن إبراهيم، به. مثله. وزاد لفظ \"أخرى\" قبل قوله: \"مستقلة\" ولفظ \"واحدة\" بعد قوله: \"تطليقة\".","vol":"11","page":554},{"text":"٤٩٤٧ - أخبرني أبو الحسين بن خالد بن خلي (^١)، قال: حدّثنا أبي (^٢)، ح وحدثنا أبو أيوب البهراني (^٣)، قال: حدّثنا الربيع بن روح اللّاحُوْني (^٤)، قالا: حدّثنا محمّد بن حرب الأبرش، قال: وحدثني محمّد بن الوليد الزبيدي قال: سئل الزّهريُّ كيف الطّلاق للعدة؟ قال الزّهريُّ: أخبرني سالم بن عبد الله أن عبد الله بن عمر قال: \"طلقت امرأتي في حياة رسول الله ﷺ وهي حائف، فذكر ذلك عمر لرسول الله ﷺ، فتغيظ رسول الله ﷺ في ذلك وقال: ليراجعها ثمّ ليمسكها حتّى تحيض حيضة أخرى وتطهر، فإن بدا له أن يطلقها فليطلقها طاهرًا قبل أن يمسها، قال: فذلك الطّلاق للعدة كما أمر الله ﷿. قال ابن عمر: فراجعتها وحسبت لها التطليقة الّتي طلقتها\" (^٥).\n_________\n(^١) محمّد بن خالد.\n(^٢) خالد بن خَليّ الكلاعي.\n(^٣) سليمان بن عبد الحميد.\n(^٤) الربيع بن روح اللَّاحوني -بمهملة- الحمصي.\n(^٥) رواه مسلم في صحيحه، من طريق يزيد بن عبد ربه، حدّثنا محمّد بن حرب، به. ولم يذكر لفظه. =\n⦗٥٥٦⦘ = وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"في حياة رسول الله ﷺ\". وزاد أيضًا لفظ: \"سئل الزهري كيف الطّلاق للعدة؟ \" وهو من فوائد الاستخراج.","vol":"11","page":555},{"text":"٤٩٤٨ - حدّثنا أبو داود السجزي (^١)، قال: حدّثنا أحمد بن صالح (^٢)، قال: حدّثنا عنبسة (^٣)، قال: حدّثنا يونس (^٤)، عن ابن شهاب، بإسناده. نحوه (^٥).\n_________\n(^١) رواه في السنن، في الطّلاق، باب في طلاق السنة- ح ٢١٨٢ - .\n(^٢) أبو جعفر المصري.\n(^٣) عنبسة بن خالد بن يزيد الأيلي، صدوق. التقريب ٥٢٣٣.\n(^٤) هو ابن يزيد الأيلي.\n(^٥) رواه مسلم في صحيحه، من طريق محمد بن عبد الله بن مسلم، عن الزّهريّ، به.\nوتقدم تخريجه في ح ٤٩٤٧. وطريق يونس عن الزّهريّ من زوائد أبي عوانة عن الزّهريّ.","vol":"11","page":556},{"text":"٤٩٤٩ - حدّثنا أبو داود السجزي (^١)، قال: حدّثنا قتيبة بن سعيد (^٢).\nح وحدثنا محمّد بن شاذان الجوهري، قال: حدّثنا معلى بن منصور، قالا: حدّثنا اللَّيث بن سعد، عن نافع، عن عبد الله بن عمر \"أنه طلق امرأته وهي حائض تطليقةً واحدةً، فأمره رسول الله ﷺ أن يراجعها، ثمّ\n⦗٥٥٧⦘ يمسكها، ثمّ تطهر، ثمّ تحيض عنده حيضة أخرى، ثمّ يمهلها حتّى تطهر من حيضتها، كان أراد أن يطلقها فليطلقها حين تطهر من قبل أن يجامعها، فتلك العدة الّتي أمر الله ﷿ أن يطلق لها النِّساء\" (^٣).\nوهذا حديث قتيبة.\n_________\n(^١) رواه في السنن، في الطّلاق، باب في طلاق السنة - ح ٢١٨٠ - وذكره إلى قوله: \" … تطليقة\".\n(^٢) قتيبة بن سعيد بن جميل، الثقفي.\n(^٣) رواه مسلم في صحيحه، في أول الطّلاق (٢/ ١٠٩٣) - ح ١ - عن يحيى بن يحيى وقتيبة، وابن رمح كلهم عن اللَّيث، به. مثله.\nقد بين أبو عوانة أن اللّفظ لقتيبة، وهو من فوائد الاستخراج.","vol":"11","page":556},{"text":"٤٩٥٠ - حدّثنا محمّد بن أبي خالد، الصومعي، قال: حدّثنا خالد بن مخلد (^١)، قال: حدثني سليمان بن بلال، قال: حدثني عبد الله بن دينار، عن ابن عمر \"أنه طلق امرأته وهي حائض. فسأل عمر بن الخطّاب عن ذلك رسول الله ﷺ. فقال: مُره فليراجعها حتّى تطهر ثمّ تحيض حيضة أخرى. ثمّ تطهر ثمّ يطلِّق بعدُ أو يمسك\" (^٢).\n_________\n(^١) هو القطواني.\n(^٢) رواه مسلم في صحيحه، في الطّلاق، باب تحريم طلاق الحائض … (٢/ ١٠٩٥) - ح ٦ - عن أحمد بن عثمان بن حكيم، حدّثنا خالد بن مخلد، به. مثله.\nملحوظة: بعد نهاية هذا الحديث، سماع طويل في هامش النسخة غير واضح ولا مقروء.","vol":"11","page":557},{"text":"<span data-type='title' id=toc-770>باب ذكر الخبر المبين أن التطليقة الّتي طلق ابن عمر امرأته وهي حائض أوقعت عليها، وأنه راجعها على تطليقتين.</span>","vol":"11","page":558},{"text":"٤٩٥١ - حدّثنا أبو قلابة (^١)، قال: حدّثنا بشر بن عمر (^٢)، قال: حدّثنا شعبة.\nح وحدثنا يونس بن حبيب، قال: حدّثنا أبو داود (^٣)، قال: حدّثنا هشام وشعبة، عن قتادة، عن يونس بن جبير عن ابن عمر قال: \"طلقت امرأتي وهي حائض، فأتى عمر النّبيّ ﷺ فذكر ذلك له. فقال: مُرْه فليراجعها، فإذا طهرت، فليطلقها إن شاء\" (^٤).\n- رواه غندر عن شعبة \"قلت لابن عمر: أفحسبت بها؟ قال: ما يمنعه، نعم، إن عجز واستحمق\" (^٥).\n_________\n(^١) هو عبد الملك الرقاشي.\n(^٢) هو الزهراني، الأزدي.\n(^٣) هو الطيالسي. وهو في المسند في ص ٢٦٢، ح ١٩٤٢ - لكن فيه: سألت ابن عمر … فقال: ليراجعها. مختصرًا.\n(^٤) رواه مسلم في صحيحه في الطّلاق، باب تحريم طلاق الحائض بغير رضاها (٢/ ١٠٩٧) - ح ١٠ - من طريق محمّد بن جعفر عن شعبة، به. مثله. زاد أبو عوانة في أوله لفظ: \"مُرْه\". وزاد مسلم في آخره، قلت لابن عمر: فحسبت بها … فذكر لفظ غندر عنه.\n(^٥) رواه مسلم موصولا في صحيحه، عن محمّد بن المثنى وابن بشار، كلاهما عن محمّد بن =\n⦗٥٥٩⦘ = جعفر (غندر)، به. وتقدم تخريجه في الحاشية السابقة. ليس فيه لفظ: \"نعم\".\nقال النووي: وقوله: إن عجز واستحمق معناه: أفيرتفع عنه الطّلاق إن عجز واستحمق؟ وهو استفهام إنكار، وتقديره نعم. تحسب، ولا يمتنع احتسابها لعجزه، وحماقته. شرح مسلم ١٠/ ٣٠٨.","vol":"11","page":558},{"text":"٤٩٥٢ - حدّثنا الدبري، عن عبد الرزّاق (^١)، عن معمر، عن أيوب عن ابن سيرين، قال: \"مكثت عشرين سنة أسمع أن ابن عمر طلق امرأته الّتي طلق على عهد رسول الله ﷺ وهي حائض ثلاثًا. حتّى أخبرني يونس بن جبير أنه سأله فقال: كم كنت طلقت امرأتك على عهد النّبيّ ﷺ؟ فقال: واحدة\" (^٢).\n_________\n(^١) رواه في المصنِّف، في الطّلاق، باب طلاق الحائض والنفساء (٦/ ٣٠٩) - ح ١٠٩٥٩ - .\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٥ - ١٠٩٦) - ح ٧ - من طريق إسماعيل بن إبراهيم، عن أيوب، به. نحوه. وفيه زيادة بعض ألفاظ.\nوطريق معمر عن أيوب من زوائد أبي عوانة على مسلم.","vol":"11","page":559},{"text":"٤٩٥٣ - حدّثنا الصغاني، قال: حدّثنا سعيد بن منصور، قال: حدّثنا إسماعيل. وحدثنا محمّد بن شاذان، قال: حدّثنا معلى (^١)، قال: حدّثنا ابن علية.\nح وحدثنا أبو أمية (^٢)، قال: حدّثنا محمّد بن الصباح (^٣)، قال: حدّثنا\n⦗٥٦٠⦘ إسماعيل بن إبراهيم، قال: حدّثنا أيوب، عن محمّد بن سيرين، قال مكثت عشرين سنة يحدثني من لا أتهم، أنَّ ابن عمر طلق امرأته ثلاثا وهي حائض. فأُمِرَ أن يراجعها. فَجَعلتُ لا أتهم (^٤) ولا أعرف الحديث، حتّى لقيت أبا غلَّابِ يونس بن جبير - كان ذا ثبت في الحديث- فحدثني أنه سأل ابن عمر فحدثه \"أنه طلق امرأته تطليقة واحدة وهي حائض. فأُمر أن يراجعها. قال قلت: أفحسبتْ عليه؟ قال: فمه، وإن عجز واستحمق\" (^٥).\n_________\n(^١) هو ابن منصور الرازي.\n(^٢) هو محمّد بن إبراهيم بن مسلم.\n(^٣) محمّد بن الصباح البزاز الدولابي، أبو جعفر.\n(^٤) هكذا في الأصل، وفي مسلم: لا أتهمُهُم.\n(^٥) رواه مسلم في صحيحه، عن علي بن حُجر السعدي، حدّثنا إسماعيل بن إبراهيم، به.\nمثله. لكن فيه: إن عجز. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"في الحديث\" بعد قوله: \"إذا ثبت\". وزاد: \"واحدة\".","vol":"11","page":559},{"text":"٤٩٥٤ - حدّثنا الدنداني (^١)، قال: حدّثنا مسدد.\nح وحدثنا أبو أمية، قال: حدّثنا القواريري (^٢)، قالا: حدّثنا حماد بن زيد، عن أيوب عن محمّد، عن يونس بن جبير، قال: \"سألت ابن عمر قلت: رجل طلق امرأته وهي حائض، فقال: هل تعرف عبد الله بن عمر، فإنه طلق امرأته وهي حائض فأتى عمر النّبيّ ﷺ فسأله، فأمره أن يراجعها، قلت: تعتد بتلك التطليقة؟ قال: فمه، أرأيت إن عجز\n⦗٥٦١⦘ واستحمق؟ \" (^٣).\n_________\n(^١) هو موسى بن سعيد.\n(^٢) عبيد الله بن عمر بن ميسرة.\n(^٣) رواه مسلم في صحيحه، عن أبي الربيع وقتيبة، قالا: حدّثنا حماد، به. وأحال لفظه على رواية إسماعيل عن أيوب المخرجة في الحديث السابق. وقال: نحوه غير أنه قال: فسأل عمر النبي ﷺ فأمره. وتقدم تخريجه في ح ٤٩٥٢.","vol":"11","page":560},{"text":"٤٩٥٥ - حدّثنا بكار بن قتيبة، حدّثنا وهب بن جرير (^١)، قال: حدّثنا هشام بن حسان (^٢)، عن محمّد بن سيرين، عن يونس بن جبير، قال: \"سألت ابن عمر، عن رجل طلق امرأته وهي حائض؟ فقال: أما تعرف عبد الله بن عمر؟ قلت: نعم. قال: فإنّه طلق امرأته وهي حائض، فأتى عمر النّبيّ ﷺ فذكر ذلك له. فأمره أن يراجعها. قلت: وتعتد بتلك التطليقة؟ قال: فمه. أرأيت أن عجز واستحمق\" (^٣).\n_________\n(^١) ابن حازم الأزدي.\n(^٢) هشام بن حسان الأزدي، القردوسي.\n(^٣) رواه مسلم في صحيحه، في الطّلاق، باب تحريم طلاق الحائض بغير رضاها (٢/ ١٠٩٦) - ح ٩ - من طريق يونس عن محمّد بن سيرين، به. نحوه.","vol":"11","page":561},{"text":"٤٩٥٦ - حدّثنا محمّد بن عبد الملك الواسطي، قال: حدّثنا يزيد بن هارون، قال: أخبرنا حميد الطويل، عن يونس بن جبير، قال: \"قلت لابن عمر: اعتدت لطلاقك امرأتك؟ قال: وما لي لا أعتد بها وإن كنت أسأت واستحمقت! قال: وطلقها وهي حائض\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق محمد بن سيرين عن يونس، به. بألفاظ مختلفة =\n⦗٥٦٢⦘ = بأطول ممّا هنا، وتقدم تخريجه في الحديث السابق.\nوطريق حميد عن يونس بن جبير من زوائد أبي عوانة على مسلم.","vol":"11","page":561},{"text":"<span data-type='title' id=toc-771>باب ذكر الخبر الموجب مراجعة الرَّجل امرأته إذا طلقها وهي حائض حتى تطهر، والإباحة له أن يطلقها في هذا الطهر قبل أن تحيض حيضة أخرى.</span>","vol":"11","page":562},{"text":"٤٩٥٧ - حدّثنا الصاغاني، قال: حدّثنا أبو النضر، قال: حدّثنا شعبة.\nح وحدثنا محمّد بن حيّويه، قال: حدّثنا حجاج (^١).\nح وحدثنا أبو أمية، قال: حدّثنا أبو الوليد قالا: حدثنا شعبة، قال: حدثني أنس بن سيرين، قال: سمعت ابن عمر يقول: \"طلق ابن عمر امرأته وهي حائض. فذكر ذلك عمر للنبي ﷺ قال: ليراجعها فإذا طهرت فليطلقها. قال فقلت له: أفتحتسب بها؟ قال: فمه؟ \" (^٢).\n_________\n(^١) إمّا ابن منهال أو الأعور المصيصي.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٧) - ح ١٢ - من طريق محمّد بن جعفر، حدّثنا شعبة، به. نحوه. وزاد لفظ \"مُرْه \"قبل قوله: \"فليراجعها\".","vol":"11","page":562},{"text":"٤٩٥٨ - حدّثنا أبو قلابة، قال: حدّثنا بشر بن عمر، قال: حدّثنا شعبة، عن أنس بن سيرين، قال: سمعت ابن عمر يقول: \"طلقت امرأتي وهي حائض، فأتى عمر النّبيّ ﷺ فذكر ذلك له فقال: مره فليراجعها فإذا طهرت فليطلقها إن شاء\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، وتقدم تخريجه، حيث إن المصنِّف روى هذا الحديث بهذا =\n⦗٥٦٣⦘ = الإسناد في باب سابق قبل هذا الباب، انظر ح ٤٩٥١.","vol":"11","page":562},{"text":"٤٩٥٩ - حدّثنا محمّد بن يحيى، والصغاني، وأبو أمية، قالوا: أخبرنا يعلى بن عبيد (^١)، قال: حدّثنا عبد الملك بن أبي سليمان، عن أنس بن سيرين، قال: سألت ابن عمر عن امرأته الّتي طلق؟ فقال: \"طلقتها وهي حائض، فذكرت ذلك لعمر، فذكره للنبي ﷺ فقال: مُرْه فليراجعها، فإذا طهرت فليطلقها لطهرها. قال: فراجعتها ثمّ طلقتها لطهرها. قال: قلت: فاعتددت تلك التطليقة الّتي طلقت وهي حائض؟ فقال: ما لي لا أعتد بها؟ وإن كنت عجزتُ واستحمقتُ\" (^٢).\nحديثهما معنى واحد.\n_________\n(^١) الطنافسي، الكوفي.\n(^٢) رواه مسلم في صحيحه، في الطّلاق، باب تحريم طلاق الحائض بغير رضاها (٢/ ١٠٩٧) - ح ١١ - من طريق خالد بن عبد الله بن عبد الملك، به مثله. لكنه قال: \"فذُكر\" بدل \"فذكرت\".\nفوائد الاستخراج:\n١ - تمييز الراوي المهمل \"عبد الملك\" عند أبي عوانة بقول \"ابن أبي سليمان\".\n٢ - زيادة لفظ \"لطهرها\".","vol":"11","page":563},{"text":"٤٩٦٠ - حدّثنا عمار بن رجاء، قال: حدّثنا يزيد بن هارون، قال: حدّثنا عبد الملك، عن أنس بن سيرين، قال: \"قلت لابن عمر: حدثني عن طلاقك امرأتك؟ قال: طلقتها وهي حائض ثمّ إذا طهرت\" (^١) … وذكر الحديث.\n_________\n(^١) رواه مسلم في صحيحه، من طريق خالد بن عبد الله عن عبد الملك، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":563},{"text":"<span data-type='title' id=toc-772>باب الدليل على أن المطلق واحدةً لا تحل له ولا تكون امرأته حتّى يراجعها، والدليل على أن القرء الطهر.</span>","vol":"11","page":564},{"text":"٤٩٦١ - حدّثنا يوسف بن مسلّم، وأبو حميد عبد الله بن محمّد بن أبي عمر المصيصين، وأبو جعفر المُخَرّمي (^١)، والصائغ (^٢) بمكة، قالوا: حدّثنا حجاج بن محمّد، عن ابن جريج، قال: أخبرني أبو الزبير أنه سمع عبد الرّحمن بن أيمن مولى عَزَّة يسألُ ابن عمر؟ وأبو الزبير يسمع.\n\"كيف يرى في رجل طلق امرأته حائضا؟ فقال: طَلَّقَ عبد الله بن عمر امرأتهُ وهي حائض على عهد النّبيّ ﷺ. فسأل عُمر النّبيّ ﷺ فقال: إن عبد الله بن عُمر طلّقَ امْرأتَهُ وهي حَائِضُ؟ فقال النّبيّ ﷺ: لِيُراجِعْها، فَردَّها عليّ، فقال: إِذا طهرتْ فلْيُطلِّقْ أَوْ يُمسكْ. وقال ابن عمر: وقرأ النّبيّ ﷺ ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ (^٣) \" (^٤).\n_________\n(^١) محمّد بن عبد الله بن المبارك المخزمي، بمعجمه وتثقيل، البغدادي.\n(^٢) محمّد بن إسماعيل. وحجاج بن محمّد هو الأعور.\n(^٣) سورة الطّلاق، آية ١.\nوقوله: وقرأ النبي ﷺ: فطلقوهن من قبل عدتهن. قال النووي: هذه قراءة ابن عبّاس وابن عمر، وهي شاذة لا تثبت قرآنا بالإجماع، ولا يكون لها حكم خبر الواحد عندنا، وعند محققي الأصوليين. والله أعلم. اهـ. شرح مسلم ١٠/ ٣١١.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٨) - ح ١٤ - عن =\n⦗٥٦٥⦘ = هارون بن عبد الله، حدّثنا حجاج بن محمّد، به مثله. ورواه من طريق أبي عاصم وعبد الرزّاق كلاهما عن ابن جريج، به. ولم يذكر لفظهما.","vol":"11","page":564},{"text":"٤٩٦٢ - حدّثنا إسحاق بن إبراهيم، عن عبد الرزاق (^١)، عن ابن جريج، قال: أخبرني أبو الزبير أنه سمع ابن عمر وسأله عبد الرّحمن بن أيمن مولى عَزّة: \"كيف ترى في رجل طلق امرأته حائضًا؟ … \" فذكر الحديث بمعناه (^٢).\n_________\n(^١) رواه في المصنِّف، في الطّلاق، باب طلاق الحائض والنفساء (٦/ ٣٠٩ - ٣١٠) - ح ١٠٩٦٠ - .\n(^٢) رواه مسلم في صحيحه، عن محمّد بن رافع، حدّثنا عبد الرزّاق، به. وقال: \"مولى عروة\". وقال: بمثل حجاج. وفيه بعض الزيادة.\nقال مسلم: أخطأ حيث قال: عروة. إنّما هو مولى عزة. وقد رواه أبو عوانة على الصواب.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":565},{"text":"٤٩٦٣ - حدّثنا سعيد بن مسعود، قال: حدّثنا أبو عاصم، قال: حدّثنا ابن جريج بإسناده، نحوه. إِلَّا أنه قال: \"فإذا طهرت فليطلقها إن شاء، ولم يره شيئًا أو لم يعده عليه\".\nوقال نافع: عَدّها عليه. وقرأ النَّبي ﷺ ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ قُبُلِ عِدَّتِهِنَّ﴾ (^١) قال ابن جريج: سمعت مجاهدًا يقرأها كذلك (^٢).\n_________\n(^١) سورة الطّلاق، آية ١.\n(^٢) رواه مسلم في صحيحه، عن هارون بن عبد الله، حدّثنا أبو عاصم، به. ولم يذكر =\n⦗٥٦٦⦘ = لفظه، بل أحاله على رواية حجاج بن محمّد. وتقدم تخريجه في ح ٤٩٦١.\nفوائد الاستخراج:\n١ - تصريح أبي عاصم بالتحديث عن ابن جريج، وقد عنعن عند مسلم.\n٢ - زيادة لفظ: \"ولم يره شيئًا أو لم يعده عليه\". وقال نافع: \"عدها عليه\". وقوله: \"قال ابن جريج: سمعت مجاهدًا يقرأها كذلك\".","vol":"11","page":565},{"text":"٤٩٦٤ - حدّثنا علي بن حرب، قال: حدّثنا وكيع،\nح وحدثنا أبو داود السجزي (^١)، قال: حدّثنا عثمان بن أبي شيبة.\nوحدثنا أبو أمية، قال: حدّثنا ابن أبي شيبة، قالا: حدّثنا وكيع، عن سفيان، عن محمّد بن عبد الرّحمن مولى آل طلحة، عن سالم يعنى ابن عبد الله بن عمر، عن أبيه \"أَنَّه طَلَّق امرأَتَهْ وَهِيَ حَائِضٌ، فذكر ذلك عُمَرُ للنبي ﷺ. فقال: مُرْهُ فَلْيُراجِعْها ثمّ لْيُطَلّقْها وهي طاهر أو حامل\" (^٢).\nحديثهم واحد.\n_________\n(^١) رواه في سننه، في الطّلاق، باب في طلاق السنة - ح ٢١٨١ - .\n(^٢) رواه مسلم في صحيحه، في الطّلاق (٢/ ١٠٩٥) - ح ٥ - عن أبي بكر بن أبي شيبة وزهير بن حرب، وابن نمير، كلهم عن وكيع، به. مثله ليس فيه \"وهي\".\nوقد مُيز المهمل \"سالم\" عند أبي عوانة، بذكر اسم أبيه وجده \"عبد الله بن عمر\" وهو من فوائد الاستخراج.","vol":"11","page":566},{"text":"<span data-type='title' id=toc-773>باب الخبر المبيّن أن طلاق الثلاث كانت تُردّ على عهد رسول الله ﷺ وأبي بكر إلى واحدة. وبيان الأخبار المعارضة له الدالة على إبطاله استعمال هذا الخبر، وأن المطلق ثلاثًا لا تحل له حتّى تنكح زوجًا غيره.</span>","vol":"11","page":567},{"text":"٤٩٦٥ - حدّثنا أبو حميد (^١)، قال: سمعت حجاجا (^٢) يقول: قال ابن جريج، قال: أخبرني ابن طاوس (^٣)، عن اُبيه (^٤)، \"أن أبا الصَّهْباء قال لابن عبّاس: أتعْلَمُ أنما كانتِ الثَّلاثُ تُجْعلُ واحِدةً على عهْد رسول الله ﷺ وأبي بكرٍ وثَلَاثًا من إِمارةِ عُمرَ؟ قال ابنُ عبّاس: نعم\" (^٥).\n_________\n(^١) هو عبد الله بن محمد تميم.\n(^٢) هو حجاج بن محمّد الأعور.\n(^٣) هو عبد الله بن طاوس بن كيسان.\n(^٤) طاوس بن كيسان اليماني.\n(^٥) رواه مسلم في صحيحه، في النِّكاح، باب طلاق الثلاث (٢/ ١٠٩٩) - ح ١٦ - من طريق روح بن عُبادة، وعبد الرزّاق كلاهما عن ابن جُريج، به. وذكر لفظ عبد الرزّاق، ولفظه مثل لفظ حجاج.","vol":"11","page":567},{"text":"٤٩٦٦ - حدّثنا أبو داود الحراني، وإبراهيم بن مرزوق قالا: حدّثنا أبو عاصم، عن ابن جريج، عن ابن طاوس، عن أبيه. أن أبا الصهباء سأل ابن عبّاس: \"ألم تعلم أن ثلاثة كانت على عهد رسول الله ﷺ وأبي بكر،\n⦗٥٦٨⦘ وثلاث من إمارة عمر ترد إلى وحدة؟ قال: نعم\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق عبد الرزّاق، عن ابن جريج، به. نحوه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":567},{"text":"٤٩٦٧ - وحدثنا الدبري، عن عبد الرزّاق، عن ابن جريج، قال: أخبرني ابن طاوس، عن أبيه أن أبا الصهباء … فذكر نحوه (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن ابن رافع، حدّثنا عبد الرزّاق، به. وذكر لفظه. وتقدم تخريجه في ح ٤٩٦٥.","vol":"11","page":568},{"text":"٤٩٦٨ - حدّثنا السلمي (^١)، قال: حدّثنا عبد الرزّاق.\nح وحدثنا الدبري، عن عبد الرزّاق، عن معمر، قال: أخبرني ابن طاوس، عن أبيه، عن ابن عبّاس قال: \"كان الطلاقُ على عهْد رسول الله ﷺ وأَبي بَكْرٍ وسَنتيْن من خِلافَةِ عُمَر، طَلَاقُ الثَّلاثِ واحِدَةً. فقال عمر: إِنَّ النَّاس استَعْجلوا أمرًا كانتْ لهم فيه أَناةٌ، فَلوْ أَمْضَيْنَاهُ عليهم فَأَمْضَاهْ عليهم\" (^٢).\n_________\n(^١) هو حمدان بن يوسف.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٩٩) - ح ١٥ - عن إسحاق بن إبراهيم ومحمد بن رافع كلاهما عن عبد الرزّاق، به. مثله.","vol":"11","page":568},{"text":"٤٩٦٩ - حدّثنا أبو داود الحراني، قال: حدّثنا سليمان بن حرب، عن حماد بن زيد، عن أيوب السختياني، عن إبراهيم بن ميسرة، عن طاوس \"أنَّ أبا الصَّهْباءِ أتى ابن عبّاس فقال له: أنها علمت أنه كان على عَهْد\n⦗٥٦٩⦘ النّبيّ ﷺ وأبي بكرٍ مَنْ طلَّق ثلاثًا جُعِلْن واحدة. قال: قدْ كان ذلك، فلما كان في عَهْدِ عُمرَ تتَابَع (^١) النَّاسُ في الطَّلاقِ فَأَجازَهُ عليهم\" (^٢).\n_________\n(^١) في مسلم: \"تتايع\" قال النووي: هذه رواية الجمهور، وضبطه بعضهم بالموحدة، وهما بمعنى واحد. والمعنى تهافتوا وتسارعوا فيه. شرح مسلم ١٠/ ٣١٤، لسان العرب ٨/ ٣٨.\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق. (٢/ ١٠٩٩) - ح ١٧ - عن إسحاق بن إبراهيم، أخبرنا سليمان بن حرب، به. بألفاظ متقاربة. زاد مسلم \"هات من هناتك\".","vol":"11","page":568},{"text":"٤٩٧٠ - حدّثنا جعفر الطيالسي (^١)، قال: حدّثنا يحيى بن معين، قال: حدّثنا حجاج، عن ابن جريج قال: أخبرني إبراهيم بن ميسرة، عن طاوس، عن ابن عبّاس قال: \"كان الطّلاق ثلاثًا على عهد رسول الله ﷺ وعهد أبي بكر، وبعض إمارة عمر واحدة\" (^٢).\n_________\n(^١) جعفر بن محمّد بن أبي عثمان، أبو الفضل الطيالسي، البغدادي.\n(^٢) رواه مسلم في صحيحه، من طريق سليمان بن حرب، عن حماد بن زيد، عن أيوب السختياني، عن إبراهيم بن ميسرة، به. نحوه. وتقدم تخريجه في الحديث السابق.\nوطريق ابن جريج عن إبراهيم من زوائد أبي عوانة على مسلم.","vol":"11","page":569},{"text":"٤٩٧١ - حدّثنا أحمد بن سعيد الدارمي، قال: حدّثنا أبو عاصم، قال: أخبرنا سفيان (^١)، قال: حدثني أبو بكر بن أبي الجهم، قال: \"دخلتُ أنا وأبو سلمة بن عبد الرّحمن على فاطمة بنت قيسٍ.\n⦗٥٧٠⦘ فسألناها، فقالت: كُنْتُ عنْدَ أبي عَمْرو بن حَفصِ بن المُغِيرَةِ. فخرج في غزوة نجران (^٢)، فبعث إليّ مع عياش بن أبي ربيعة بخمس آصع (^٣) شعير، وخمسة آصع تمر. فقلت: ما لي نفقة إلا هذا؟ ولا أعتد في داركم، قالت: فجمعت ثيابي، وأتيت رسول الله ﷺ فذكرت ذلك له، فقال: كَمْ طَلَّقَكِ؟ قُلْتُ: ثلاثًا، قال: صدَقَ، لا نفقةَ لكِ، واعْتَدِّي في بيت ابنِ أمِّ مكْتومِ، فإذا حللتِ فآذنيني، فلما حَلّلتُ خَطَبني رجال كثير من قريش، فلما يعلق بنفسي إلا مُعاويةُ وأبو الجَهْمِ. فأتيتُ رسول الله ﷺ فذَكرْتُ ذلك لهُ. فقال: أما معاويةُ فمسكين تَربٌ (^٤) لا مالَ لهُ. وأما أبو الجهم فرجل ضرّاب للنساء. ولكن انكحي أسامة بن زيد. قالت: فجعلتُ أصبعي في أذني، فقلت: أسامة بن زيد! مدّ بها أبو عاصم صوته. قال أحمد بن سعيد: إنكارًا. فقال: طاعة الله وطاعة رسوله خير لك. قالت: فتزوجتُ أسامة فَشَرَّفني الله بابن زيد وأكرمني\" (^٥).\n_________\n(^١) هو الثّوريّ كما في رواية مسلم.\n(^٢) غزوة نجران: كانت في ربيع الآخر أو جماد الأولى، سنة عشر. السيرة النبوية ٤/ ٥٩٢.\n(^٣) آصع، جمع صاع: وهو مكيال يسع أربع أمدادٍ. والصاع خمسة أرطال عراقي، أو ثمانية أرطال حجازي. النهاية ٣/ ٦٠.\n(^٤) تَرِبَ لا مال له: أي فقير لا مال له. النهاية ١/ ١٨٥.\n(^٥) أخرجه مسلم في صحيحه، في النكاح، باب المطلقة ثلاثا لا نفقة لها (٢/ ١١٢٠) - ح ٤٩ - عن إسحاق بن منصور، أخبرنا أبو عاصم، به. وذكره إلى قوله: \" … =\n⦗٥٧١⦘ = نجران\" ثم قال: وساق الحديث بنحو حديث ابن مهدي. وزاد: \"قلت: فتزوجته فشرفني الله بأبي زيد وكرمني الله بأبي زيد\".\nفوائد الاستخراج:\n١ - وقوع نوع من العلو النسبي لأبي عوانة، وهو البدل، حيث التقى مع مسلم في شيخ شيخه وهو \"أبو عاصم\".\n٢ - تساوي عدد رواة الإسنادين، وهذا (مساواة).\n٣ - في رواية ابن مهدي \"ترب خفيف الحال\"، وأما عند أبي عوانة \"فمسكين ترب لا مال له\".\n٤ - زيادة من قوله: \"فجعلت أصبعي في أذني -إلى قوله- خير لك\". ولفظ: \"من قريش فلما يعلق بنفسي\".\n٥ - عند أبي عوانة: \"بابن زيد\" وعند مسلم \"بأبي زيد\".\n٦ - في مسلم: \"فتزوجته\"، وعند أبي عوانة \"فتزوجت أسامة\".","vol":"11","page":569},{"text":"٤٩٧٢ - حدثنا الكَجِّي (^١)، ويوسف القاضي، قالا: حدثنا محمد بن كثير (^٢)، قال: حدثنا سفيان، عن أبي بكر بن أبي الجهم قال: \"جئت أنا وأبو سلمة إلى فاطمة ابنة قيس وقد أخرجت ابنت أخيها طهرًا، فقلت لها: ما حملك على هذا؟ قالت: كان زوجي بعث إلي مع عياش بن أبي ربيعة بطلاقي ثلاثًا في غزوة نجران، وبعث إليّ بخمس آصع من\n⦗٥٧٢⦘ شعير وخمسة آصع من تمر. قالت: فقلت: ما لي نفقة إلا هذا؟ قالت: فجمعت عليّ ثيابي فأتيت النبي ﷺ. قال: وكم طلقك؟ قلت: ثلاثًا. فقال: صدق، إنه لا نفقة لك. اعتدي في بيت ابن أُم مكتوم، تضعي عنك ثيابك\" (^٣)، واللفظ ليوسف.\n_________\n(^١) إبراهيم بن عبد الله بن مسلم بن ماعز البصري، وثقه الدارقطني وغيره، ت ٢٩٢ هـ.\nتاريخ بغداد ٦/ ١٢٠، ١٢٣.\n(^٢) محمد بن كثير العبدي، البصري.\n(^٣) أخرجه مسلم في صحيحه، من طريق أبي عاصم، عن سفيان، به. وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين.\n٢ - زيادة لفظ: \"وقد أخرجت ابنت أخيها طهرًا. فقلت لها: ما حملك على هذا؟ \".","vol":"11","page":571},{"text":"٤٩٧٣ - حدثنا يزيد بن سنان البصري، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان عن أبي بكر بن أبي الجهم، قال: سمعت فاطمة بنت قيس تقول: \"أنَّ النبي ﷺ قال لها: إذا انقضت عدتك فآذنيني. قالت: فخطبني خُطَّابٌ فيهم معاوية وأبو الجهم، فقال رسول الله ﷺ: إنّ معاوية خفيف الحال، وأبو الجهم يضرب النساء، وفيه شدة على النساء، ولكن عليك بأسامة بن زيد\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٩) - ح ٤٨ - عن إسحاق بن منصور، حدثنا عبد الرحمن بن مهدي به. نحو لفظ أبي عاصم السابق في ح ٤٢٧٦.","vol":"11","page":572},{"text":"٤٩٧٤ - حدثنا إسماعيل بن عيسى (^١)، قال: حدثنا يزيد بن أبي\n⦗٥٧٣⦘ حكيم (^٢)، قال: حدثنا سفيان، قال: حدثني أبو بكر بن أبي الجهم. قال: \"جئت أنا وأبو سلمة بن عبد الرحمن إلى فاطمة بنت قيس. وقد طُلّقتْ بنت أخيها. فأخرجت ابنة أخيها طهرًا. فقلنا: ما يحملك على ذلك؟ قالت: إن زوجي أبا عمرو بن حفص بعث إلي مع عياش بن أبي ربيعة بطلاقي ثلاثًا في غزوة نجران. وبعث إلي بخمس آصع من شعير وخمسة آصع من تمر. قالت: فقلت: وما لي نفقة إلا ذي. ولا أعتد في داركم؟ قال: نعم. قالت: فحملت عليَّ ثيابي، فأتيت النبي ﷺ فقال: وكم طلقك؟ قلت: ثلاثًا. قال: فإنه صدق، ولا نفقة لك. فاعتدي في بيت ابن أم مكتوم، لأنه ضرير تضعي عنك ثيابك\" (^٣).\n_________\n(^١) الحيساني.\n(^٢) العدني.\n(^٣) أخرجه مسلم في صحيحه، من طريق أبي عاصم، حدثنا سفيان الثوري، به. وذكره إلى قوله: نجران. ثم قال: وساق الحديث بنحو حديث ابن مهدي، وزاد: قالت: فتزوجته فشرفني الله بأبي زيد. وكرمني الله بأبي زيد. اهـ. وتقدم تخريجه في ح ٤٩٧١.\nقال النووي: هكذا هو في بعض النسخ بأبي زيد في الموضعين على أنه كنية، وفي بعضها بابن زيد بالنون في الموضعين. وادعى القاضي أنها رواية الأكثرين، وكلاهما صحيح. شرح مسلم ١٠/ ٣٤٥.\nقلت: وفي رواية ابن مهدي زيادات في آخر الحديث ليست هنا.\nوزاد أبو عوانة لفظ: \"وقد طُلقت بنت أخيها، فأخرجت ابنة أخيها طهرًا. فقلنا: ما يحملك على ذلك؟ \". ولفظ: \"ثلاثا\" وهو من فوائد الاستخراج.","vol":"11","page":572},{"text":"٤٩٧٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال:\n⦗٥٧٤⦘ حدثنا شعبة، قال: أخبرني أبو بكر بن أبي الجهم، قال: \"دخلت أنا وأبو سلمة بن عبد الرحمن على فاطمة بنت قيس، زمن ابن الزبير (^٢)، فسألناها عن المطلقة ثلاثًا: هل لها نفقة؟ قالت: طلقني زوجي ثلاثًا، ولم يجعل لى سكنى ولا نفقة. فأتيت رسول الله ﷺ فذكرت ذلك له، فقلت: إنه لم يجعل لي سكنى ولا نفقة؟ قال: صدق، اعتدي في بيت ابن أم مكتوم، فإنه رجل ضرير البصر، وعسى أن تُلقين عنك ثيابك أو بعض ثيابك. قالت: فقلت: فلما انقضت عدتي، خطبني أبو الجهم رجل من قريش ومعاوية بن أبي سفيان، فأتيت رسول الله ﷺ فذكرت ذلك له، فقال رسول الله ﷺ: أما أبو الجهم فهو رجل شديد على النساء، وأما معاوية فرجل لا مال له. قالت: ثم خطبني أسامة بن زيد فتزوجته فبارك الله ﷿ لي في أسامة\" (^٣).\n_________\n(^١) رواه في المسند ص ٢٨ - ح ٦٤٥ - .\n(^٢) أي أيام خلافة عبد الله بن الزبير ﵄.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٠) - ح ٥٠ - من طريق معاذ العنبري حدثنا شعبة، به. فذكره إلى قولها: … طلقها طلاقا باتًّا.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا (مساواة).\n٢ - تمييز \"أبو الجهم\" وبيان أنه \"من قريش\".\n٣ - تمييز المهمل \"معاوية\" بأنه \"ابن أبي سفيان\".\n٤ - زيادة لفظ \"وعسى أن تلقين عنك ثيابك أو بعض ثيابك\". ولفظ: \"فتزوجته =\n⦗٥٧٥⦘ = فبارك الله ﷿ لي في أسامة\".","vol":"11","page":573},{"text":"٤٩٧٦ - حدثنا الكُزْبَراني الحراني (^١)، قال: حدثنا عبد الصمد (^٢)، قال: حدثنا شعبة، بإسناده نحوه. فقال النبي ﷺ: \"اعتدي، لا سكنى لك ولا نفقة\" (^٣).\nورواه معاذ بن معاذ، عن شعبة، إلا أنه قال: \"طلاقا باتًّا\" (^٤).\n_________\n(^١) الكُزبراني: بضم الكاف وسكون الزاي وضم الباء الموحدة وفي آخرها النون، نسبة إلى كزبران، وهو لقب لبعض أجداد المنتسب إليه، وهو أبو بكر أحمد بن عبد الرحمن بن المفضل بن سيار الحراني الكزبراني. الأنساب (٥/ ٦٤).\n(^٢) عبد الصمد بن عبد الوارث العنبري.\n(^٣) أخرجه مسلم في صحيحه، من طريق معاذ عن شعبة. وتقدم تخريجه في الحديث السابق.\n(^٤) وهي رواية الإمام مسلم أخرجها في صحيحه، وتقدم تخريجها في الحديث السابق.","vol":"11","page":575},{"text":"٤٩٧٧ - حدثنا أبو حميد، قال: سمعت حجاجًا، قال: قال ابن جريج: حدثني ابن شهاب، عن عروة، عن عائشة زوج النبي ﷺ أخبرته \"أنَّ رِفَاعةَ القُرظِيَّ طَلَّقَ امرأَتَهُ فبَتَّ (^١) طلاقها. فتزوجها بَعْدُ عبد الرحمن بن الزبير، فجاءَت النبي ﷺ فقالت: يا رسول الله إنّها كانت عند رفاعة .... \" وذكر الحديث.\n⦗٥٧٦⦘ وقال فيه: \"قال رسول الله ﷺ: لَعَلَّكِ تُريدين أنْ تَرْجعي إلى رِفَاعةَ؟ لا، حتى تَذُوقِي عُسَيْلَتهُ (^٢) ويَذُوْقَ عُسَيْلتَكِ\" (^٣).\n_________\n(^١) فبت طلاقها: أي طلقها ثلاثا، والبت القطع. النهاية ١/ ٩٢.\n(^٢) عُسيلة: شبه لذة الجماع بذوق العسل فاستعار لها ذوْقًا. النهاية ٣/ ٢٣٧.\n(^٣) رواه مسلم في صحيحه، في النكاح، باب لا تحل المطلقة ثلاثا لمطلقها حتى تنكح زوجا غيره ويطأها، ثم يفارقها، وتنقضي عدتها (٢/ ١٠٥٦) - ح ١١٢ - من طريق ابن وهب، أخبرني يونس عن ابن شهاب به، نحوه بأطول مما هنا. وقد سبق أن ذكر المصنف هذا الحديث عن نفس الشيخ لكن لم يذكر جميع لفظه بل اكتفى إلى قولها: \" … رفاعة القرظي\" ح ٤٧٥٨.","vol":"11","page":575},{"text":"٤٩٧٨ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر وابن جريج، عن الزهري، بإسناده \" … دخلت امرأة رفاعة وأنا وأبو بكر عند النبي ﷺ فقالت: إن رفاعة طلقني آخر ثلاث تطليقات البتة. وإن عبد الرحمن بن الزبير تزوجني وإنه والله ما معه يا رسول الله إلا مثل هذه الهُدْبَةِ. فتبسم رسول الله ﷺ، ثم قال لها: لعلك تريدين أن ترجعي إلى رفاعة؟ لا، حتى تذوقي عسيلته ويذوق عسيلتك … \" وذكر الحديث.\nقالت: \"وأبو بكر جَالِسٌ عنْد النبي ﷺ وخالد بن سعيد بن العاص جالس بِبابِ الحُجرةِ لم يؤذن له، فطفقَ خالدٌ ينادي أبا بكر يقول: يا أبا بكر، ألا تَزْجُرُ هذه عَمَّا تجْهَرُ به عند رسول الله ﷺ\" (^٢).\n_________\n(^١) رواه في مصنفه في الطلاق، باب ما يحلها لزوجها الأول (٦/ ٣٤٦) - ح ١١٣١ - .\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١٠٥٧) - ح ١١٣ - عن =\n⦗٥٧٧⦘ = عبد بن حميد، أخبرنا عبد الرزاق به، ليس فيه ابن جريج. نحوه إلى قوله … \"تطليقات\" وأحال الباقي على رواية يونس. وحديث يونس تقدم تخريجه في ح ٤٩٧٧ وسبق أن روى المصنف هذا الحديث عن الدبري، ولكنه لم يذكر لفظه انظر ٤٧٥٨.","vol":"11","page":576},{"text":"٤٩٧٩ - حدثنا محمد بن إسحاق بن الصباح الصنعاني، قال: أخبرنا عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة \"أن رفاعة القرظي تزوج امرأة فطلقها فتزوجها بعده عبد الرحمن بن الزبير، فجاءت النبي ﷺ فقالت: إن رفاعة طلقها ثلاثا وتزوجها بعده عبد الرحمن بن الزبير والله يا رسول الله، ما معه إلا مثل هذه الهدبة -أخذتها من ثوبها- فقال لها رسول الله ﷺ: لعلك تريدين أن ترجعي إلى رفاعة؟ لا، حتى تذوقي عسيلته ويذوق عسيلتك\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن عبد بن حميد، عن عبد الرزاق، به. فذكره إلى قولها: … آخر ثلاث تطليقات. وقال: بمثل يونس، وتقدم تخريجه في الحديث السابق.","vol":"11","page":577},{"text":"٤٩٨٠ - حدثنا يونس بن عبد الأعلى وأحمد بن شيبان، ومحمد بن عيسى، قالوا حدثنا سفيان بن عيينة، عن الزهري، بإسناده. وذكروا حديثهم فيه (^١).\n_________\n(^١) رواه مسلم في صحيحه، وسبق أن روى المصنف هذا الحديث عن نفس الشيخين يونس وأحمد وذكر لفظهما في حديث (ح ٤٧٥٥).","vol":"11","page":577},{"text":"٤٩٨١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا يونس، عن ابن شهاب، بإسناده مثله، وذكر حديث (^١) فيه (^٢).\n_________\n(^١) هكذا في الأصل، ولعل الصواب: \"حديثه فيه\"، كما قال في الحديث الآتي.\n(^٢) رواه مسلم في صحيحه، وسبق أن روى المصنف ﵀ هذا الحديث عن نفس =\n⦗٥٧٨⦘ = الشيخ. وذكر لفظه في حديث (ح ٤٧٥٧).","vol":"11","page":577},{"text":"٤٩٨٢ - حدثنا أبو أمية، قال: حدثنا أبو عاصم، عن ابن أبي ذئب، عن ابن شهاب، ثم ذكر حديثه فيه (^١).\n_________\n(^١) رواه مسلم في صحيحه، وسبق أن روى المصنف ﵀ هذا الحديث، انظر (ح ٤٧٦٠).","vol":"11","page":578},{"text":"٤٩٨٣ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب أن مالكًا أخبره،\nح وحدثنا أبو داود السجزي (^١)، قال: حدثنا القعنبي، عن مالك (^٢)، عن ابن شهاب، أن سَهْل بن سعد الساعدي أخبره، \"أنّ عويمرًا العجلاني جاء إلى عاصم بن عدي الأنصاري فقال له: أرأيت يا عاصم، لو أن رجلًا وجد مع امرأته رَجُلًا أيقتله فتقتلونه؟ أم كيف يفعل؟ سل لي عن ذلك يا عاصم رسول الله ﷺ، فسأل عاصم رسول الله ﷺ عن ذلك، فكَرِه رسول الله ﷺ المسَائِلَ وعابها حتى كَبُرَ على عاصم ما سمع من رسول الله ﷺ (^٣)، فقال عاصم لعويمر: لَمْ تأْتِني بِخَيْر قدْ كَرِه رسول الله ﷺ المسألةَ التي سأَلتُهُ عنْها، فقال عويمر: والله لا أنتهي حتى أسأَلَهُ عَنْها، فأَقْبَلَ عويمر حتى أَتَى\n⦗٥٧٩⦘ رسول الله ﷺ وسط (^٤) الناس، فقال: يا رسول الله أَرَأَيْتَ رَجُلا وجد مع امرأته رجلا أَيَقْتُله فَتَقْتُلونَه؟ أم كيف يفعلُ؟ فقال رسول الله ﷺ: قَد أُنزلَ فيكَ وفي صاحبتكَ، فاذْهبْ فَأْتِ بها. قال سهل: فتلاعنا، وأنا مع الناس عند رسول الله ﷺ فلما فرغا (^٥) قال عويمر: كذبْتُ عليها، إن أمسكْتُها. فطَلَّقها عويمر ثلاثًا قبل أنْ يأَمُرَهُ رسول الله ﷺ. قال ابن شهاب: فكانت تلك سُنة المتلاعنين\" (^٦).\n_________\n(^١) رواه في سننه، في الطلاق، باب اللعان (٢/ ٦٧٩) - ح ٢٢٤٥ - .\n(^٢) الموطأ في الطلاق ١٣ - باب ما جاء في اللعان ص ٣٥٠.\n(^٣) في الموطأ بعد هذه الجملة: \"فلما رجع عاصم إلى أهله جاءه عويمر فقال يا عاصم ماذا قال لك رسول الله ﷺ؟ \" وهي من رواية يحيى، وهي أيضا في صحيح مسلم، كما سيأتي تخريجه في نهاية الحديث.\n(^٤) في الأصل \"وشطر\" كتب في الهامش: المحفوظ \"وسط\". وهي كذا في مسلم، والموطأ، وسنن أبي داود.\n(^٥) في الموطأ بعد قوله: فلما فرغا قال: من \"تلاعنهما\" وهي ليست في مسلم.\n(^٦) رواه الإمام مسلم في صحيحه، في أول اللعان (٢/ ١١٢٩ - ١١٣٠) - ح ١ - عن يحيى بن يحيى قال: قرأت على مالك به، مثله. والبخاري في الطلاق، باب من جوز الطلاق الثلاث - ح ٥٢٥٩ - عن عبد الله بن يوسف، أخبرنا مالك، به. مثله.","vol":"11","page":578},{"text":"٤٩٨٤ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي (^١)، عن مالك، بنحوه (^٢).\n_________\n(^١) رواه الشافعي في الأم، في اللعان، أي الزوجين يبدأ باللعان (٥/ ٢٨٩) مثله.\n(^٢) رواه مسلم في صحيحه، من غير هذا الطريق، وتقدم تخريجه في الحاشية السابقة.\nوطريق الشافعي عن مالك من زوائد أبي عوانة على مسلم.","vol":"11","page":579},{"text":"<span data-type='title' id=toc-774>باب ذِكر الخبر الموجب على من يقول: الحل عليه حرام، أو يحّرم عليه امرأتَهُ.</span>","vol":"11","page":580},{"text":"٤٩٨٥ - حدثنا يعقوب بن سفيان الفارسي، ومحمد بن عامر (^١)، وأبو بكر موسى بن سعيد الدنداني، قالوا: حدثنا أبو توبة الربيع بن نافع (^٢)، قال: حدثنا معاوية بن سَلّام، عن يحيى بن أبي كثير أخبره أن يعلى بن حكيم أخبره، أن سعيد بن جبير أخبره أنه سمع ابن عباس يقول: \"إذا حَرَّم الرَّجُلُ امرأَتَهُ فَهي يمينٌ يُكَفِّرُها. وقال: لهم في رسول الله ﷺ أُسْوَةٌ حسنةٌ\" (^٣).\n_________\n(^١) الرملي أبو عمر.\n(^٢) الربيع بن نافع الحلبي.\n(^٣) رواه مسلم في صحيحه، في الطلاق، باب وجوب الكفارة على من حرم امرأته ولم ينو الطلاق (٢/ ١١٠٠) - ح ١٩ - حدثنا يحيى بن بشر الحريري، حدثنا معاوية، به.\nمثله، إلا أنه قال: \"لقد كان لكم في\".\nوالبخاري في صحيحه، في الطلاق، باب لم تحرم ما أحل الله لك؟ - ح ٥٢٦٦ - عن الحسن بن الصباح البزار عن الربيع بن توبة، به. نحوه لكنه قال بدل: \"يمين يكفرها\" \"ليس بشيء\".","vol":"11","page":580},{"text":"٤٩٨٦ - حدثنا محمد بن محمد بن مصعب الصوري وحشي ومحمد بن عوف الحمصي، قالا: حدثنا محمد بن المبارك الصوري، قال: حدثنا معاوية بن سلّام، عن يحيى بن أبي كثير أخبره، أن يعلى بن حكيم أخبره، أن سعيد بن جبير أخبره، أنه سمع ابن عباس يقول: \"إذا حرّم الرجلُ امرأَتهُ فإنما هي يمين يُكَفِّرها.\n⦗٥٨١⦘ وقال ابن عباس ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ (^١) \" (^٢).\n_________\n(^١) سورة الأحزاب، آية ٢١.\n(^٢) أخرجه مسلم في صحيحه، عن يحيى بن بشر عن معاوية، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":580},{"text":"٤٩٨٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا هشام الدَّستوائي، عن يحيى بن أبي كثير، عن يعلى بن حكيم، عن سعيد بن جبير، عن ابن عباس قال: \"في الحرام: يمين يُكفِّرها. قال: قد كان لكم في رسول الله أسوة حسنة\" (^٢).\n- ز روى الحسين بن حفص (^٣)، قال: حدثنا سفيان (^٤)، عن سالم (^٥)، عن سعيد بن جبير، عن ابن عباس \"أنّ رجلا جاءه قال: إني جعلت امرأتي على حرامًا. قال: كذبت، ليست عليك بحرام ثم تلا ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ (^٦) \" (^٧).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٣٤٣ - ح ٢٦٣٥ - . وفيه: \"لقد كان … \".\n(^٢) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٠٠) - ح ١٨ - من طريق إسماعيل بن إبراهيم عن هشام قال: كتب إلي يحيى بن أبي كثير، به. مثله.\n(^٣) - م ق - الحسين بن حفص بن الفضل الهَمْداني، القاضي، صدوق. التقريب ١٣٢٨.\n(^٤) هو الثوري.\n(^٥) - خ د س ق - سالم بن عجلان الأفطس الأموي، الحراني: ثقة رمي بالإرجاء. التقريب ٢١٩٦.\n(^٦) سورة التحريم، آية ١.\n(^٧) الأثر إسناده حسن، لكنه معلق. وقد أخرجه الإمام النسائي ﵀ في المجتبى، في =\n⦗٥٨٢⦘ = الطلاق، تأويل قوله ﷿ يا أيها النبي لم تحرم ما أحل الله لك (٦/ ١٥١) وفي السنن الكبرى في التفسير، سورة التحريم عن عبد الله بن عبد الصمد بن علي الموصلي، قال: حدثنا مخلد عن سفيان، به. مثله، وزاد في آخره: \"عليك أغلظ الكفارة عتق رقبة\". وفي إسناده مخلد بن يزيد الحراني وثقه الذهبي. وقال الحافظ: صدوق له أوهام. الكشف ٣/ ١١٣، التقريب ٦٥٨٤.","vol":"11","page":581},{"text":"٤٩٨٨ - حدثنا الحسن بن محمد الزعفراني أو ذكره، قال: حدثنا حجاج بن محمد (^١)، عن ابن جريج (^٢)، قال: زعم عطاء أنه سمع عبيد بن عمير يقول: سمعت عائشة تزعم \"أنَّ النبي ﷺ كان يمكث عند زينب بنت جحش ويشرب عندها عسلا. قالت: فتواصيت -أو فتواطيت- أنا وحفصة أن أَيَّتَنا دخل عليها النبي ﷺ فلتَقُل: إني أجد منك ريح مغافير. أَكلت مَغَافير (^٣)؟ فدخل على أحَدِهما فقالت ذلك له. فقال: لا، بل شربتُ عند زينب بنت جحش عسلًا ولن أعود له. فنزلت ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ (^٤) ﴿إِنْ تَتُوبَا إِلَى اللَّهِ﴾ (^٥)، لعائشة\n⦗٥٨٣⦘ وحفصة. ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ (^٦)، لقوله: بل شربت عسلا\" (^٧).\n_________\n(^١) هو الأعور.\n(^٢) هو عبد الملك، وقد صرح عند مسلم بالتحديث.\n(^٣) مغافير: بفتح الميم، وبغين معجمة، وفاء، جمع مغفور، وهو صم حلو كالناطف، وله رائحة كريهة ينضحه شجر يقال له: العرفط. شرح مسلم ١٠/ ٣١٦.\n(^٤) سورة التحريم، آية ١.\n(^٥) سورة التحريم، آية ٤.\n(^٦) سورة التحريم، آية ٣.\n(^٧) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٠٠) - ح ٢٠ - قال: حدثني محمد بن حاتم، حدثنا حجاج بن محمد، به. مثله.\nوالبخاري في صحيحه، في الطلاق، باب لم تحرم ما أحل الله لك؟ - ح ٥٢٦٧ - عن الحسن بن محمد، به. مثله. ليس فيه: \"فتواطيت\".","vol":"11","page":582},{"text":"٤٩٨٩ - حدثنا علي بن المبارك الصنعاني، قال: حدثنا زيد بن المبارك (^١)، قال: حدثنا محمد بن ثور (^٢)، عن ابن جريج قال: وأما عطاء فأخبرني عن عبيد بن عمير، عن عن عائشة قالت: \"كان رسول الله ﷺ يشرب عسلا عند زينب بنت جحش ويمكث عندها، فتواصيت أنا وحفصة أن أَيَّتَنَا دخل عليها فلتقل: أكلت مغافير؟ إني لأجد منك ريح مغافير! فدخل على أحدهما فقالت له ذلك. فقال: لا، ولكني شربت عسلا عند زينب بنت جحش ولن أعود له. وقد طفت فلا تخبري بذلك أحدًا\" (^٣).\n_________\n(^١) زيد بن المبارك الصنعاني.\n(^٢) محمد بن ثور الصنعاني.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج: زيادة لفظ \"وقد طفت فلا تخبري بذلك أحدًا\".","vol":"11","page":583},{"text":"٤٩٩٠ - حدثنا عبد الله بن محمد بن شاكر أبو البختري -بغدادي-\n⦗٥٨٤⦘ قال: حدثنا أبو أسامة، قال: حدثنا هشام بن عروة، عن أبيه عن عائشة قالت: \"كان النبي ﷺ يحب الحلواء والعسل، وكان إذا صلى العصر دار على نسائه، فدخل على حفصة فاحتبس عندها أكثر مما كان يحتبس قالت: فسألت عن ذلك، فقيل أَهَدتْ لها امرأة من قومها عُكة (^١) عسل فسقتْ رسول الله ﷺ شربة منه. فقلت: أَما والله لنحتالن له، فذكرت ذلك لسَوْدَةَ، فقلتُ: إذا دخل عليكِ فإنه سيدنو منك. فقولي له: يا رسول الله أكلت مغافير؟ فإنه سيقول لك: لا، فقولي له: فما هذه الريح؟ وكان رسول الله ﷺ يشتد عليه أن يوجد منه الريح. فإنه سيقول لك: سقتني حفصة شربة عسل، فقولي: جَرسَتْ نَحْلُهُ العرفط (^٢). وسأقول ذلك له. وقولي أنت يا صفية مثل ذلك. فلما دخل رسول الله ﷺ على سودة. قالت تقول سودة: والله الذي لا إله إلا هو! لقد كدت أن أناديه (^٣) بالذي قلنا، فرقا منك وأنا على الباب، فلما دنا منها رسول الله ﷺ قالت: يا رسول الله، أكلت مغافير؟ قال: لا. قالت: فما هذه الريح؟ قال: سقتني حفصة شربة عسل، قال: قالت: جَرَسَتْ نَحْلُهُ العُرْفُطَ، فلما دخل عليّ قلت لهُ مثل ذلك. ودخل على\n⦗٥٨٥⦘ صفيّة فقالت له مثل ذلك فلما دخل على حفصة قالت: يا رسول الله، ألا أسقيك منه؟ قال: لا حاجة لي به. قال: تقول سودة: سبحان الله، والله لقد حَرمناهُ شيئًا كان يعجبه. قالت: قلت لها: اسكتي\" (^٤).\n_________\n(^١) عُكة عسل: هي وعاء من جُلود مستدير، يختص بالعسل والسمن. النهاية ٣/ ٢٨٤.\n(^٢) جرست نَحْله العُرْفُط: أي أكلت. يقال للنحل: الجوارس. والعُرفط: شجر. النهاية ١/ ٢٦٠.\n(^٣) في مسلم: أباديه. يعني أظهره. النهاية ١/ ١٠٩.\n(^٤) أخرجه مسلم في صحيحه تحت الكتاب والباب السابق (٢/ ١١٠١ - ١١٠٢) ح ٢١ - عن أبي كريب محمد بن العلاء وهارون بن عبد الله، قالا: حدثنا أبو أسامة، به. مثله. ورواه من طريق الحسن بن بشر عنه، به. ولم يذكر لفظه.\nوالبخاري في صحيحه، في الطلاق، باب: لم تحرم ما أحل الله لك؟ - ح ٥٢٦٨ - من طريق علي بن مسهر عن هشام، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين وهذا (مساواة).\n٢ - تمييز المهمل \"هشام\" عند أبي عوانة بذكر اسم أبيه \"عروة\".\n٣ - زيادة لفظ: \"شيئا كان يعجبه\".","vol":"11","page":583},{"text":"٤٩٩١ - حدثنا إبراهيم بن مسعود (^١)، والحسن بن عفان (^٢)، قالا: حدثنا أبو أسامة، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"كان رسول الله ﷺ يحب الحلوا والعسل\" (^٣).\n_________\n(^١) إبراهيم بن مسعود بن عبد الحميد أبو محمد القرشي، الهَمذَاني.\n(^٢) الحسن بن علي بن عفان العامري.\n(^٣) أخرجه مسلم في صحيحه، عن أبي كريب محمد بن العلاء وهارون بن عبد الله، قالا: حدثنا أبو أسامة، به. مثله. وفيه زيادات طويلة وتقدم تخريجه في الحديث السابق.","vol":"11","page":585},{"text":"<span data-type='title' id=toc-775>باب الخبر المبين أن الرجل إذا قال لامرأته اختاري، أو خيرها في فراقها لم يكن ذلك طلاقًا.</span>","vol":"11","page":586},{"text":"٤٩٩٢ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني موسى بن علي (^١)، ويونس بن يزيد، عن ابن شهاب، قال: حدثني أبو سلمة بن عبد الرحمن أن عائشة زوج النبي ﷺ قالت: \"لما أُمِرَ رسول الله ﷺ بتخيير أزواجه بدأ بي، فقال: إني ذاكر لك أمرًا فلا عليك أن لا تعجلي حتى تستأمري أبويك، قالت: قد عَلم أن أبوي لم يكونا يأمراني بفراقه. قالت: ثم تلا هذه الآية ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا﴾ إلى قوله ﴿جَمِيلًا (٢٨)﴾ (^٢)، قالت: فقلت: ففي أي هذا أستأمر أبوي؟ فإني أريد الله ورسوله والدار الآخرة. قالت عائشة: ثم فعل أزواج النبي ﷺ مثل ما فعلت. فلم يكن ذلك حين قال لهن النبي ﷺ واخترنه طلاقا من أجل أنهن اخترنه\" (^٣).\n_________\n(^١) موسى بن علي بن رباح.\n(^٢) سورة الأحزاب، آية ٢٨، وزاد مسلم: ﴿وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا (٢٩)﴾.\n(^٣) أخرجه مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٣) - ح ٢٢ - عن أبي الطاهر وحرملة بن يحيى جميعا عن عبد الله بن وهب، به. مثله. =\n⦗٥٨٧⦘ = والبخاري في صحيحه، في التفسير، سورة الأحزاب معلقا - ح ٤٧٨٦ - قال الليث بن سعد حدثني يونس، به. ثم قال: تابعه موسى بن أعين عن معمر عن الزهري، قال: أخبرني أبو سلمة.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - عند مسلم، قال ابن وهب: أخبرني يونس بن يزيد، وعند أبي عوانة قال: أخبرني موسى بن علي ويونس بن يزيد.\n٣ - زيادة لفظ \"زوج النبي ﷺ\" في أول الحديث. ولفظ: \"فلم يكن ذلك حين قال لهن النبي ﷺ واخترنه طلاقا من أجل أنهن اخترنه\".","vol":"11","page":586},{"text":"٤٩٩٣ - حدثنا الصغاني (^١)، والحسن بن مكرم (^٢)، وإبراهيم بن مرزوق، قالوا: حدثنا عثمان بن عمر (^٣)، قال: حدثنا يونس، عن الزهري، عن أبي سلمة، عن عائشة قالت: \"لما أُمر رسول الله ﷺ بتخيير أزواجه بدأ بي فقال: يا عائشة، إني مخبرك خبرًا فلا عليك أن لا تعجلي حتى تستأمري أبويك، وقد علم أن أبويّ لم يكونا ليأمراني بفراقه. ثم قال رسول الله ﷺ: إن الله ﷿ قال: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا﴾ إلى قوله ﴿أَجْرًا عَظِيمًا (٢٩)﴾ (^٤). قال فقلت:\n⦗٥٨٨⦘ ففي أي هذا أستأمر أبويّ؟ فإني أريد الله ورسوله والدار الآخرة، قالت عائشة: ثم فعل أزواج النبي ﷺ مثل ما فعلت\" (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الحسن بن محمد بن مكرم.\n(^٣) هو الفارسي العبدي.\n(^٤) سورة الأحزاب، آية ٢٩.\n(^٥) أخرجه مسلم في صحيحه، من طريق عبد الله بن وهب عن يونس، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":587},{"text":"٤٩٩٤ - حدثنا محمد بن حَيُّويَه، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب (^١)، عن الزهري، قال: حدثني أبو سلمة أن عائشة زوج النبي ﷺ أخبرته \"أنَّ النبي ﷺ جاءها حين أمره الله ﷿ أن يخير أزواجه … \" فذكر مثله (^٢).\n_________\n(^١) ابن أبي حمزة.\n(^٢) رواه مسلم في صحيحه، من طريق يزيد عن ابن شهاب، به. وتقدم تخريجه في ح ٤٩٩٢.\nوالبخاري في صحيحه، في التفسير، سورة الأحزاب - ح ٤٧٨٥ - عن أبي اليمان به، مثله.","vol":"11","page":588},{"text":"٤٩٩٥ - حدثنا محمد بن الحجاج الحضرمي (^١)، قال: حدثنا أبي الحجاج بن سليمان الحضرمي (^٢)، قال: حدثنا الليث بن سعد، عن عُقيل، عن ابن شهاب عن عبيد الله بن عبد الله (^٣)، عن عائشة كذا قال: … بمثله (^٤).\n_________\n(^١) الحضرمي المصري، قال ابن أبي حاتم: كتبت عنه بمصر وهو صدوق ثقة. الجرح والتعديل ٧/ ٢٣٥، ولم يذكر في ترجمته أنه روى عن أبيه.\n(^٢) لم أقف عليه.\n(^٣) ابن عتبة بن مسعود.\n(^٤) رواه مسلم في صحيحه، من طريق ابن شهاب عن أبي سلمة بن عبد الرحمن عن =\n⦗٥٨٩⦘ = عائشة، وتقدم تخريجه في ح ٤٩٩٢.\nوهذا الطريق من زوائد أبي عوانة على مسلم والكتب الستة.","vol":"11","page":588},{"text":"٤٩٩٦ - حدثنا الحسن بن عفان (^١)، قال: حدثا أبو اليمان،\nح وحدثنا الصغاني وأبو أمية، قالا: حدثنا يعلى (^٢)، قالا: حدثنا إسماعيل بن أبي خالد، عن عامر، عن مسروق (^٣)، قال: سألت عائشة، عن الخِيَرةِ فقالت: \"قد خيرنا رسول الله ﷺ أفكان طلاقًا؟ \" (^٤).\n_________\n(^١) هو العامري.\n(^٢) يعلى بن عبيد بن أبي أمية، الطنافسي.\n(^٣) ابن الأجدع.\n(^٤) رواه مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٤) - ح ٢٥ - من طريق علي بن مسهر، عن إسماعيل بن أبي خالد، به. مثله.\nوزاد في أوله: \"قال: ما أبالي خيرت امرأتي واحدة أو مائة أو ألفا بعد أن تختارني\".\nوالبخاري في صحيحه، في الطلاق، باب من خير أزواجه - ح ٥٢٦٣ - من طريق يحيى عن إسماعيل، به. مثله.","vol":"11","page":589},{"text":"٤٩٩٧ - حدثنا وحشي (^١)، قال: حدثنا مؤهل (^٢)، قال: حدثنا شعبة، عن إسماعيل بن أبي خالد، بمثله.\nح وحدثنا الدقيقي (^٣)، قال: حدثنا يزيد بن هارون، قال: أخبرنا\n⦗٥٩٠⦘ إسماعيل بن أبي خالد، عن عامر، عن مسروق، قال: سألت عائشة عن الخيَرة؟ فقالت: \"خيرنا رسول الله ﷺ فاخترناه أفكان طلاق؟ \" (^٤)\n_________\n(^١) محمد بن محمد الصوري.\n(^٢) مؤمل بن إسماعيل البصري.\n(^٣) محمد بن عبد الملك.\n(^٤) أخرجه مسلم في صحيحه، من طريق ابن مسهر عن إسماعيل، به. مثله. وتقدم تخريجه في الحديث السابق.","vol":"11","page":589},{"text":"٤٩٩٨ - حدثنا محمد بن شاذان الجوهري، قال: حدثنا معلى بن منصور، قال: حدثنا هشيم (^١)، عن إسماعيل، بمثله \"فلم يكن ذلك طلاقًا\" (^٢).\n_________\n(^١) هشيم بن بشير، وهو مدلس من ط/ ٣. وقد عنعن. وقد تابعه يزيد بن هارون في ح ٤٩٩٧، ويعلى في ح ٤٩٩٦ متابعة تامة.\n(^٢) أخرجه مسلم في صحيحه، وتقدم تخريجه في ح ٥٠٩٦.","vol":"11","page":590},{"text":"٤٩٩٩ - أخبرنا أبو سلمة الفقيه الصنعاني، قال: حدثنا عبد الملك الذماري،\nح وحدثنا الغزني (^١)، قال: حدثنا الفريابي، قالا: حدثنا سفيان، عن عاصم وإسماعيل بن أبي خالد، عن عامر، عن مسروق، عن عائشة (^٢).\nوالأعمش، عن أبي الضحى، عن مسروق، عن عائشة قالت: \"خَيرَّنا رسول الله ﷺ فاخترناه فلم نَعده طلاقًا\" (^٣).\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٠٤) - ح ٢٧ - من طريق عبد الرحمن، عن سفيان، به. مثله. وسوف يذكر لفظه أبو عوانة في ح ٥٠٠١.\n(^٣) رواية الأعمش عن أبي الضحى، سيرويه المصنف رحمه الله تعالى في ح ٥٠٠١.","vol":"11","page":590},{"text":"٥٠٠٠ - حدثنا عبد الرحمن بن منصور قربزان (^١)، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن عاصم وإسماعيل، عن الشعبي، عن مسروق، عن عائشة. بمثله (^٢).\n_________\n(^١) هو عبد الرحمن بن محمد بن منصور، يلقب \"قربزان\".\n(^٢) أخرجه مسلم في صحيحه، عن إسحاق بن منصور، أخبرنا عبد الرحمن، به. وتقدم تخريجه في الحديث السابق.\nوقد مُيز الراوي \"عبد الرحمن\" عند أبي عوانة بذكر اسم أبيه \"مهدي\"، وقد ذكر عند مسلم مهملا. وهو من فوائد الاستخراج.","vol":"11","page":591},{"text":"٥٠٠١ - حدثنا الدوري والصغاني، وأبو أمية قالوا: حدثنا قبيصة (^١)، حدثنا سفيان (^٢)، عن الأعمش، عن أبي الضحى (^٣)، عن مسروق، عن عائشة (^٤).\nو(^٥) إسماعيل بن أبي خالد وعاصم الأحول، عن الشعبي، عن مسروق، عن عائشة قالت: \"خيرنا رسول الله ﷺ فاخترناه، فلم يعدّ ذلك طلاقًا\" (^٦).\n⦗٥٩٢⦘ قال الصغاني: وداود (^٧) عن الشعبي، وزاد فيه: داود.\n_________\n(^١) ابن عقبة بن محمد.\n(^٢) الثوري.\n(^٣) مسلم بن صبيح.\n(^٤) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٤/ ١١٠٢) - ح ٢٨ - من طريق ابن معاوية عن الأعمش، به. نحوه.\n(^٥) أي سفيان عن الأعمش وإسماعيل بن أبي خالد وعاصم الأحول.\n(^٦) رواه مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا =\n⦗٥٩٢⦘ = بالنية (٢/ ١١٠٤) - ح ٢٧ - من طريق عبد الرحمن، عن سفيان عن عاصم الأحول، به، مثله.\n(^٧) داود بن أبي هند.","vol":"11","page":591},{"text":"٥٠٠٢ - حدثنا أبو عبيدة السري بن يحيى، قال: حدثنا يحيى بن يعلى (^١)، قال: حدثنا زائدة (^٢)، قال: حدثنا بيان (^٣)، عن الشعبي، عن مسروق، عن عائشة قالت: \"خيرنا رسول الله ﷺ فاخترناه فما كان ذلك طلاقًا\" (^٤).\n_________\n(^١) المحاربي الكوفي.\n(^٢) ابن قدامة.\n(^٣) بيان بن بشر الأحمسي، أبو بشر الكوفي.\n(^٤) أخرجه مسلم في صحيحه، من طريق عاصم الأحول وإسماعيل عن الشعبي، به.\nبألفاظ متقاربة. وتقدم تخريجه في ح ٤٩٩٩.","vol":"11","page":592},{"text":"٥٠٠٣ - حدثنا أبو الأزهر (^١)، قال: حدثنا روح بن عبادة، ح وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٢)، قالا: حدثنا شعبة، عن سليمان الأعمش، عن أبي الضحى (^٣)، عن مسروق، عن عائشة\n⦗٥٩٣⦘ قالت: \"خير رسول الله ﷺ نساءه أفكان طلاقًا\" (^٤).\n_________\n(^١) أحمد بن الأزهر.\n(^٢) هو الطيالسي، والحديث في مسنده ص ٢٠٠ - ح ١٤٠٣ - وفيه \"خيرنا رسول الله ﷺ فاخترناه … \" فذكره.\n(^٣) مسلم بن صبيح.\n(^٤) أخرجه مسلم في صحيحه، من طريق أبي معاوية وإسماعيل بن زكريا عن الأعمش به،\nنحوه. وزاد \"فاخترناه\" وتقدم تخريجه في ح ٤٩٩٩.\nوطريق شعبة عن سليمان من زوائد أبي عوانة على مسلم.","vol":"11","page":592},{"text":"٥٠٠٤ - وحدثنا أبو الأزهر، قال: حدثنا روح، قال: حدثنا شعبة، عن عاصم، عن الشعبي، عن مسروق، قال: \"ما أبالي خيرتها إذا اختارتني\" (^١).\n- روى الدارمي (^٢)، عن روح (^٣)، وزاد: قالت عائشة: \"قد خير رسول الله ﷺ نساءه فهل كان ذلك طلاقًا\" (^٤).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق إسماعيل عن الشعبي به، نحوه. وتقدم تخريجه في ح ٤٩٩٦.\n(^٢) عبد الله بن عبد الرحمن الدارمي. ولم أقف عليه في السنن المطبوع له.\n(^٣) روح بن عبادة.\n(^٤) أخرجه الإمام مسلم في صحيحه موصولًا (٢/ ١١٠٤) - ح ٢٦ - من طريق محمد بن جعفر، حدثنا شعبة، به. نحوه.","vol":"11","page":593},{"text":"٥٠٠٥ - حدثنا الصغاني، وإبراهيم بن فهد، قالا: حدثنا أبو الربيع الزهراني، قال: حدثنا إسماعيل بن زكريا، عن الأعمش، عن إبراهيم (^١)، عن الأسود (^٢)، عن عائشة قالت: \"خيرنا رسول الله ﷺ فاخترناه فلم يجعل ذلك طلاقًا\" وقال ابن فهد: \"فلم يعده طلاقًا\" (^٣).\n_________\n(^١) إبراهيم بن يزيد النخعي.\n(^٢) الأسود بن يزيد بن قيس النخعي، وهو خال إبراهيم الراوي عنه.\n(^٣) أخرجه مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٤) - ح ٢٨ - عن أبي الربيع الزهراني، به. وقال: وعن الأعمش، عن =\n⦗٥٩٤⦘ = مسلم، عن مسروق، به. ولم يذكر لفظهما، وإنما أحال على رواية أبي معاوية عن الأعمش. وهي بمثل حديث أبي عوانة، لكنه قال: \"فلم يَعْدُدْها علينا شيئًا\".\nوالبخاري في صحيحه، في الطلاق، باب من خيَّر أزواجه - ح ٥٢٦٢ - عن عمر بن حفص، حدثنا أبي، حدثنا الأعمش، به. مثل لفظ مسلم.","vol":"11","page":593},{"text":"٥٠٠٦ - وحدثنا إبراهيم بن فهد، قال: حدثنا أبو الربيع (^١) أيضا، قال: حدثنا إسماعيل بن زكريا (^٢)، عن الأعمش، عن مسلم (^٣)، عن مسروق (^٤)، عن عائشة مثله (^٥). جمعيهما عن إسماعيل بن زكريا عن الأعمش.\n_________\n(^١) هو الزهراني.\n(^٢) ابن مرة الخلقاني.\n(^٣) أبو الضحى ابن صبيح.\n(^٤) ابن الأجدع.\n(^٥) أخرجه مسلم في صحيحه، عن أبي الربيع الزهراني، به. ولم يذكر لفظه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":594},{"text":"٥٠٠٧ - حدثنا إبراهيم بن مرزوق أبو إسحاق البصري، قال: حدثنا عمر بن يونس اليمامي، قال: حدثنا عكرمة بن عمار، عن سماك أبي زُميل، قال: حدثني عبد الله بن عباس، قال: حدثني عمر بن الخطاب قال: \"لما اعتزل رسول الله ﷺ نساءه دخلت المسجد، فإذا الناس ينكتون (^١) بالحصباء (^٢) ويقولون: طلق رسول الله ﷺ نساءه، وذلك قبل أن يؤمر\n⦗٥٩٥⦘ بالحجاب. قال عمر: فقلت: لأعلمن ذاك اليوم، فدخلت على عائشة فقلت: يا بنت أبي بكر، لقد بلغ من شأنكن أن تؤذين رسول الله ﷺ!! قالت: ما لي ولك يا ابن الخطاب؟ عليك بعيبتك (^٣)، قال: فدخلت على حفصة بنت عمر، فقلت لها: يا حفصة لقد بلغ من شأنك أن تؤذي رسول الله ﷺ؟ فوالله لقد عَلمْتِ أنَّ رسول الله ﷺ ما يحبك، ولولا أنا لطلقك رسول الله ﷺ، فبكت أشد بكاء، فقلت لها: أين رسول الله ﷺ؟ قالت: هو في خزانته (^٤) في المَشْرُبَةِ (^٥) أو المسربة. فدخلت فإذا أنا برباح غلام رسول الله ﷺ قاعد على أُسكفِّةِ (^٦) المشْرُبة، مدلي رجليه على نقير (^٧) من خشب -وهو جذع يرقى عليه رسول الله ﷺ وينحدر- فناديت، فقلت: يا رباح، استأذن لي عندك على رسول الله ﷺ، فنظر رباح إلى الغرفة، ثم نظر إليّ فلم يقل شيئًا، فقلت: يا رباح، استأذن لي عندك على رسول الله ﷺ. فنظر رباح إلى الغرفة ثم نظر إليّ فلم يقل شيئًا، ثم رفعت صوتي فقلت: يا رباح،\n⦗٥٩٦⦘ استأذن لي عندك على رسول الله ﷺ، فإني أَظن أنَّ رسول الله ﷺ ظن أَنِّي جئت من أجل حفصة، والله لئن أمرني رسول الله ﷺ بضرب عنقها لأضربن عنقها، ورفعت صوتي، فأومأ إليّ بيده، فدخلت على رسول الله ﷺ وهو مضطجع على حصير، فجلست فأَدْنَى عليه إزاره، وليس عليه غيره، فإذا الحصير قد أثر عليه في جنبيه. قال: ونظرت ببصري في خزانة رسول الله ﷺ، فإذا أنا بقبضة من شعير نحو الصاع، ومثلها قرظًا (^٨) في ناحية الغرفة، وإذا أفيقٌ (^٩) معلق، فابتدرت (^١٠) عيناي فقال: ما يبكيك يا ابن الخطاب؟ فقلت: يا رسول الله، وما لي لا أبكى، وهذا الحصير قد أثر في جنبك، وهذه خزانتك لا أرى فيها إلا ما أرى وذاك قيصر كسرى في الثمار والأنهار، وأنت رسول الله ﷺ وصفوته، وهذه خزانتك. قال: يا ابن الخطاب، ألا ترضى أن تكون لنا الآخرة ولهم الدنيا؟ قلت: بلى. قال: ودخلت علية حين دخلت وأنا أرى في وجهه الغضب، فقلت: يا رسول الله، ما يشق عليك من شأن النساء؟ فإن كنت طلقتَهُنَّ فإنَّ الله ﷿ معك وملائكته وجبريل وميكائيل، وأنا، وأبو بكر، والمؤمنين معك وقَلّما\n⦗٥٩٧⦘ تكلمتُ وحمدتُ الله بكلام إلا رجوت أن يكون الله ﷿ يصدق قولي الذي أقول، ونزلت هذه الآية آية التخيير ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ﴾ (^١١)، ﴿وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ (٤)﴾ (^١٢)، وكانت عائشة بنت أبي بكر وحفصة تظاهران على سائر نساء النبي ﷺ، فقلت: يا رسول الله، أطلَّقْتَهُنَّ؟ قال: فقلت: يا رسول الله، إني دخلت المسجد والناس ينكتون بالحصى ويقولون: طلق رسول الله ﷺ نساءه، أفأنزلُ فأخبرهم أنك لم تطلقهن؟ قال: نعم، إن شئت، ثم لم أزل أحدثه حتى حَسر (^١٣) الغضب عن وجهه، وحتى كَشَر (^١٤) يضحك. وكان من أحسن الناس ثغرا ﷺ، ثم نزل رسول الله ﷺ ونزلت أتشبث بالجذع ونزل كأنما يمشي على الأرض ما يمس بيده. فقلت: يا رسول الله إنما لبثت في الغرفة تسعة وعشرين، قال: فقال رسول الله ﷺ إن الشهر قد يكون تسعة وعشرين. قال: فقمت على باب المسجد، فناديت بأعلى صوتي: لم يطلق نساءه. قال: فنزلت هذه الآية فيّ ﴿وَإِذَا جَاءَهُمْ أَمْرٌ\n⦗٥٩٨⦘ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ (^١٥)، فكنت أنا استنبطت ذاك الأمرَ، فأنزل الله ﷿ آية التخيير\" (^١٦).\n_________\n(^١) ينكتون: أي يضربون بها الأرض. النهاية ٥/ ١١٣.\n(^٢) في مسلم: بالحصى.\n(^٣) بعيبتك: أي اشتغل بأهلك ودعني. النهاية ٤/ ٣٢٧. والمراد عليك بوعظ ابنتك حفصة.\n(^٤) خزانته: أي المخزن.\n(^٥) المشربة: بالضم والفتح: الغرفة. النهاية ٢/ ٤٥٥.\n(^٦) أسكفة: هي عتبة الباب.\n(^٧) نقير: هو جذع يُنْقر ويجعل فيه شبه المراقي يصعد عليه إلى الغرف. النهاية ٥/ ١٠٤.\n(^٨) قرظا: هو ورق السَّلَم. النهاية ٤/ ٤٣.\n(^٩) أفيق: هو الجلد الذي لم يتم دباغه. وقيل هو ما دبغ بغير القرظ. النهاية ١/ ٥٥.\n(^١٠) فابتدرت عيناي: أي سالتا من الدموع. النهاية ١/ ١٠٦.\n(^١١) سورة التحريم، آية ٥.\n(^١٢) سورة التحريم، آية ٤.\n(^١٣) حسر: أي كشف. النهاية ١/ ٣٨٣.\n(^١٤) كشر: أي ظهر أسنانه للضحك. النهاية ٤/ ١٧٦.\n(^١٥) سورة النساء، آية ٨٣.\n(^١٦) أخرجه الإمام مسلم في صحيحه، في الطلاق، باب في الإيلاء واعتزال النساء وتخييرهن (٢/ ١١٠٥ - ١١٠٨) - ح ٣٠ - عن زهير بن حرب، حدثنا عمر بن يونس، به. مثله. لكنه قال: \"نبي الله\" بدل \"رسول الله\". وقال: \"فأومأ إلي أن أرقه\".","vol":"11","page":594},{"text":"٥٠٠٨ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا النضر بن محمد (^١)، قال: حدثنا عكرمة بن عمار، قال: حدثنا أبو زميل (^٢)، قال: حدثني ابن عباس، قال: حدثني عمر بن الخطاب ﵁ قال: \"دخلت المسجد والناس ينكتون بالحصى ويقولون: طلق رسول الله ﷺ نساءه. قال: فذهبت حتى آتى عائشة، فقلت لها: يا بنت أبي بكر، يا عائشة، لقد بلغ من شأنك أن تؤذين رسول الله ﷺ وتسمعينه ما يكره؟! فقالت: ما لي ولك يا ابن الخطاب؟ عليك بِعَيْبَتِكَ فازجرها. قال: وأتيت حفصة، فقلت لها مثل ذلك، أما والله لقد عرفتِ أنَّ\n⦗٥٩٩⦘ رسول الله ﷺ ما يحبك، ولولا أنا لطلقك، فبكت أشد البكاء، ثم ذهبتُ حتى آتي رسول الله ﷺ، وهو في بيت خزانته، قال: وإذا رباح غلام رسول الله ﷺ قاعد على الباب، مدلي رجليه على نقير -يعني جذعا منقورًا- فقلت: يا رباح، استأذن لي على رسول الله ﷺ، قال: فنظر رباح إلى البيت ثم سكت، فقلت: يا رباح، استأذن لي على رسول الله ﷺ. قال: فنظر رباح للبيت ثم سكت، ولا يراني جئت من أجل حفصة (^٣) والله الذي لا إله إلا هو لئن أمرني أن أضرب عنقها لأضربن عنقها. قال: فنظر رباح إلى البيت ثم دعاني فأجبت، فدخلت فإذا رسول الله ﷺ عليه إزار، فلما رآني أدنى عليه إزاره وجلس، فإذا الحصير قد أثر في جنبيه قال: فابتدرت (^٤) عيناي، فقال رسول الله ﷺ: ما يبكيك يا ابن الخطاب؟ فقلت: بأبي وأمي! ومالي لا أبكي وأنت نبي الله وصفوته وخيرته من خلقه وهذه خزانتك وذاك قيصر كسرى والأعاجم عندهم الأنهار ويأكلون الثمار، فقال: يا ابن الخطاب أو ما ترضى أن تكون لهم الدنيا ولنا الآخرة؟ قلت: بلى بأبي أنت وأمي، لعلك تراني جئت من أجل حفصة، والله لئن أمرتني أن أضرب\n⦗٦٠٠⦘ عنقها لضربته. قال: وقد دخلت عليه وهو مغضب، فما زلت عليه حتى حسَر عنه وبدت نواجذه. قال: فكان أحسن الناس ثغرًا، فقلت: يا رسول الله أطلقت نساءك؟ فإن كنت طلقت نساءك فإن الله ﷿ معك وملائكته وجبريل وأنا وأبو بكر والمؤمنون. قال: وذلك من قبل أن ينزل الله ﷿ هذه الآية ﴿وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ (٤)﴾ (^٥)، قال: فأنزلها الله ﷿ في قول عمر، فقلت: إني دخلت المسجد الآن وهم ينكتون بالحصى ويقولون: طلق رسول الله نساءه، أفطلقتهن يا رسول الله؟ قال: لا، قال فقلت: فأخبر الناس أنك لم تطلقهن؟ قال: نعم، فأخبرهم، قال: فخرجت حتى أقوم (^٦) على سُدة الباب فقلت: ألا إن نبي الله ﷺ لم يطلق نساءه. قال: فأنزل الله ﷿: ﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ (^٧) إلى آخر الآية. قال: فكنت أول من استنبطته. قال: وإذا في خزانة نبي الله ﷺ قبضة من شعير نحو الصاع وإذا قبضة من قرظ، وإذا بأفيقتين معلقتين\n⦗٦٠١⦘ فابتدرت عيناي\" (^٨)\n_________\n(^١) النضر بن محمد بن موسى الجُرشي.\nوقد تابعه عمر بن يونس في الحديث السابق، وموسى بن مسعود في الحديث الآتي متابعة تامة.\n(^٢) سماك بن الوليد الحنفي.\n(^٣) هكذا في الأصل، وفي مسلم: \"فإني أظن أن رسول الله ظن أني جئت من أجل حفصة\".\n(^٤) فابتدرت عيناي: أي سالتا بالدموع. النهاية ١/ ١٠٦.\n(^٥) سورة التحريم، آية ٤.\n(^٦) هكذا بالأصل.\n(^٧) سورة النساء، آية ٨٣.\n(^٨) أخرجه مسلم في صحيحه، من طريق عمر بن يونس، عن عكرمة، به. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة لفظ: \"وتسمعينه ما يكره\" و\"فازجرها\". وفيه تفسير نقير، وقال: يعني جذعًا منقورًا. وزاد أيضا: \"والأعاجم. وبدت نوجذه\". \"فأنزلها الله ﷿ في قول عمر\". و\"فكنت أول من استنبطته\".","vol":"11","page":598},{"text":"٥٠٠٩ - حدثنا محمد بن يحيى النيسابوري، والصغاني، قالا: حدثنا موسى بن مسعود (^١)، قال: حدثنا عكرمة بن عمار، عن أبي زميل، قال: حدثني ابن عباس أن عمر بن الخطاب، قال: \"لما اعتزل رسول الله ﷺ نساءه وكان وجد عليهن فاعتزلهن في مشربة في خزانته قال عمر: فدخلت المسجد فإذا الناس ينكتون … \" وذكر الحديث بطوله بنحوه (^٢).\n_________\n(^١) أبو حذيفة، النهدي.\n(^٢) أخرجه مسلم في صحيحه، من طريق عمر بن يونس عن عكرمة بن عمار، به. بأطول مما هنا، وتقدم تخريجه في ح ٥٠٠٧. وطريق موسى بن مسعود عن عكرمة من زوائد أبي عوانة على مسلم.","vol":"11","page":601},{"text":"٥٠١٠ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني سليمان بن بلال، قال: حدثنا يحيى بن سعيد، قال: أخبرني عبيد بن حُنين أنه سمع عبد الله بن عباس قال: \"مكثت سنة وأنا أريد أن أسأل عمر بن الخطاب عن آية، فلا أستطيع أن أسأله هيبة له، حتى خرج\n⦗٦٠٢⦘ حاجًّا فخرجت معه. فلما رجع، فكّنا ببعض الطريق عدل إلى الأراك (^١) في حاجة. فوقفت له حتى فرغ ثم سرت معه. فقلت: يا أمير المؤمنين، من اللتين تظاهرتا على رسول الله ﷺ من أزواجه؟ فقال: تلك حفصة وعائشة، فقلت له: والله إنْ كنتُ لأُريد أَنْ أسألك عن هذه منذ سنة فما أستطيع هيبةً لك. قال: فلا تفعل، ما ظَنَنْتَ أَنَّ عِنْدِي من علمٍ فَسَلْني فإنْ كنت أعلَمُهُ أَخْبَرْتُكَ، وقال عمر: والله إِنْ كُنّا في جاهلية ما نعُدُّ للنساءِ أَمْرًا حتى أنزل الله ﷿ فيهن ما أنزل، وقسم لهن ما قسم. قال: فبينا أنا في أمرٍ أَأْتمره، فقالت لي امرأتي: لو صنعت كذا وكذا فقلت لها: وما لك أنت ولم هاهنا؟ وما تَكَلُّفُكِ في أمرٍ أُريدُهُ؟ فقالت: واعجبا لك يا ابن الخطاب، قالت: ما تريد أن تراجع أنت وإنَّ ابنتك لتُراجع رسول الله ﷺ حتى يَظَلَّ يومَهُ غضبان؟ قال عمر: فأخذت ردائي ثم أَخرجُ مكَانِي حتى أَدْخُلَ على حفصة، فقلت لها: يا بنيةُ، إنَّك لتراجعين رسول الله ﷺ حتى يظل يومه غضبان؟ فقالت حفصة: والله إِنّه ليراجعنه (^٢) فقلت: تعلمين أنِّي أحَذِّرك عقوبة الله وغضب رسوله؟ يا بنيَّةُ لا يغرنَّكِ هذه التي قد أَعجبها حُسْنُها وحب رسول الله ﷺ إياها، ثم خرجتُ حتى أدخُلَ على أم سلمة\n⦗٦٠٣⦘ لقرابتِي منها، فكلمْتُها، فقالت لي أُمُ سلمة: عجبا لك يا ابن الخطاب، قد دخَلْتَ في كل شيء حتى تَبْتَغي أن تدخل بين رسول الله ﷺ وبين أزواجه، فأَخذَتْني والله أَخْذًا كَسَرتْني عن بعض ما كنت أجد (^٣) وكان لي صاحب من الأنصار، إذا غبت أنا أتاني بالخبر، وإذا غاب كنت أنا آتيه بالخبر، ونحن حينئذ نتخوف ملكا من ملوك غسان ذُكِرَ لنا أنه يريد أن يسير إلينا، فقد امتلأت صدورنا منه، فأتاني صاحبي الأنصاري فدق الباب، فقال: افتح، افتح، فقلت: جاء الغسانيُّ؟ فقال: أشد من ذلك.\nاعتزل (^٤) رسول الله ﷺ أزواجه فقلت: رَغِمَ أَنْفُ حفصة وعائشة.\nثم أخذت ثوبي فأَخْرُج حتى جئت، فإذا رسول الله ﷺ في مشربة له يرتقي إليها بعجلة (^٥) وغلام لرسول الله ﷺ أسود على رأس الدرجة، فقلت: هذا عمر، فَأُذِن لي، قال عمر: فقصصت على رسول الله ﷺ الحديث، فلما بلغت حديث أم سلمة تبسم رسول الله ﷺ، وإنَّهُ على حصير ما بينه وبينه شيء، وتحت رأسه وسادة من أَدَمٍ (^٦) حشوها ليف،\n⦗٦٠٤⦘ وإن عند رجليه قَرْظًا (^٧) مصبوغًا (^٨)، وعند رأسه أُهُبًا (^٩) معلقة، فرأيت أَثر الحصير في جنب رسول الله ﷺ فَبَكيتُ، فقال: ما يبكيك؟ فقلت: يا رسول الله، إن كسرى وقيصر فيما هما فيه، وإنك رسول الله ﷺ؟ فقال: أما ترضى أن تكون لهما الدنيا ولنا الآخرة\" (^١٠).\n_________\n(^١) الأراك: هو شجر معروف له حملُ كعناقيد العنب، واسمه الكَباث. النهاية ١/ ٤٠.\n(^٢) في مسلم: \"إنا لنراجعه\".\n(^٣) غير واضحة في الأصل، فأثبتها من صحيح مسلم.\n(^٤) في الأصل \"عزل\"، وما أثبته من صحيح مسلم.\n(^٥) بعجله: العجلة هو أن ينقر الجذع ويُجعل فيه مثل الدرج ليصعد فيه إلى الغرف. النهاية ٣/ ١٨٦.\n(^٦) أدَم، من الأديم: الجلد أيا ما كان، وقيل هو المدبوغ، وقيل: هو بعدم الأفيق، وذلك إذا تمَّ واحمر. النهاية ١/ ٣٢، لسان العرب ١٢/ ٩.\n(^٧) القرظ: أوراق السَّلَم. النهاية ٤/ ٤٣.\n(^٨) هكذا في الأصل. وفي مسلم \"مضبورًا\" بالمعجمة. وفي البخاري: بالمهملة. قال النووي: وقع في بعض الأصول مضبورًا بالضاد المعجمة، وفي بعضها بالمهملة، وكلاهما صحيح. أي مجموعًا. شرح مسلم ١٠/ ٣٢٨.\n(^٩) أهبًا: بفتح الهمزة والهاء، وبضمهما. لغتان مشهورتان. جمع إهاب. وهو الجلد. وقيل إنما يقال للجلد إهاب قبل الدبغ فأما بعده فلا. النهاية ١/ ٨٣.\n(^١٠) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٠٨ - ١١١٠) - ح ٣١ - عن هارون بن سعيد الأيلي، حدثنا عبد الله بن وهب، به. مثله.\nوالبخاري في صحيحه، في التفسير، سورة التحريم - ح ٤٩١٣ - عن عبد العزيز، عن سليمان بن بلال، به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - ذُكر الراوي \"يحيى\" مهملا عند مسلم، وقد مُيز عند أبي عوانة بذكر اسم أبيه.\n٢ - تساوي رجال الإسنادين، وهذا \"مساواة\".","vol":"11","page":601},{"text":"٥٠١١ - حدثنا محمد بن يحيى (^١)، قال: حدثنا سليمان بن حرب (^٢)، قال: حدثنا حماد بن زيد، عن يحيى بن سعيد، عن عبيد بن\n⦗٦٠٥⦘ حنين، عن ابن عباس قال: \"لبثت سنة وأنا أريد أن أسأل عمر عن المرأتين اللتين تظاهرتا على النبي ﷺ، فجعلت أهابه حتى نزل مرّ، فدخل الأراك، فلما خرج سألته فقال: عائشة وحفصة، ثم قال: كنا في الجاهلية لا نَعُد النساء شيئا، فلما جاء الإسلام رأينا لهن حقا من غير أن يدخلهن في شيء من أمورنا، وكان بيني وبين امرأة لي كلام فأغلظت لي، فقلت لها: وإنك لهناك؟ فقالت: تقول هذا وابنتك تؤذي النبي ﷺ؟ فانطلقت إلى حفصة فقلت لها: إني أحذرك أن يقضي الله ورسوله وتقدمت إليها في إذائه، وأتيت أم سلمة فقلت لها، فقالت: عجبا لك يا ابن الخطاب، قد دخلت في أمورنا فلم يبق إلا أن تدخل بين رسول الله ﷺ وأزواجه؟ قال: فردت مني، قال: وكان رجل من الأنصار إذا شهد النبي ﷺ وغبت جاءني بما يكون من رسول الله ﷺ وكان ما حول رسول الله ﷺ قد استقاموا له فلم يبق إلا ملك غسان بالشام، كنا نخاف أن يأتينا. قال: فبينا أنا يومًا إذ ضرب الأنصاري الباب، قلت: من ذا؟ قال: إنه قد حدث أمر، قلت: ما هو؟ جاء الغساني؟ قال: أعظم من ذلك، طلق رسول الله ﷺ نساءه، فخرجت فإذا البكاء من حُجَرهن كله، وإذا النبي ﷺ قد صعد مشربة له وعلى بابها وصيف، فأتيته فقلت: استأذن لي فأذن لي، فإذا النبي ﷺ تحت رأسه مرفقة من أدم حشوها ليف، وتحته حصير قد أثر في جنبه،\n⦗٦٠٦⦘ وإذا أهب معلقة -أراه قال: وقرظ منبوذ- قال محمد بن يحيى: الشك مني. قال: فمكث تسعا وعشرين ليلة، ثم نزل، قال: وبلغني أن عائشة قالت: يا رسول الله، لو أخذت ذات الذنب منا بذنبها، قال: إذا أدعها كأنها شاة معطى\" (^٣).\n_________\n(^١) هو الذهلي.\n(^٢) هو الأزدي الواشحي.\n(^٣) أخرجه مسلم في صحيحه، من طريق سليمان بن بلال عن يحيى، به. بألفاظ متقاربة.\nوتقدم تخريجه في الحديث السابق.\nوطريق حماد بن زيد عن يحيى من زوائد أبي عوانة على مسلم.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين.\n٢ - تمييز المهمل \"يحيى\" عند أبي عوانة بذكر اسم أبيه.\n٣ - في مسلم قال: \"حتى أنزل الله ما أنزل\" وعند أبي عوانة: \"فلما جاء الإسلام رأينا لهن حقا من غير أن يدخلن في شيء من أمورنا\".\n٤ - في مسلم: \"ابنتك تراجع\" وعند أبي عوانة: \"ابنتك تؤذي\".\n٥ - في مسلم: \"إذا غبت أتاني بالخبر\"، وعند أبي عوانة: \"إذا شهد النبي ﷺ وغبت جاءني بما يكون من رسول الله ﷺ\".\n٦ - زيادة لفظ: \"وكان ما حول رسول الله ﷺ قد استقاموا له فلم يبق إلا ملك غسان\" ولفظ: \"فإذا البكاء من حُجَرهن كله\". ولفظ: \"وبلغني أن عائشة قالت: … الحديث\".","vol":"11","page":604},{"text":"٥٠١٢ - حدثنا الصغاني، قال: حدثنا عفان، حدثنا حماد بن سلمة، قال: أخبرنا يحيى بن سعيد، وساق الحديث نحو حديث سليمان بن بلال، غير أنّه قال: \"قلت: شأن المرأتين؟ قال: حفصة وأم سلمة\". وزاد فيه:\n⦗٦٠٧⦘ \"وأتيت الحُجَر فإذا في كل بيت بكاء\". وزاد أيضا: \"وكان آلى منهن (^١) شهرًا، فلما كان تسعًا وعشرين نزل إليهن\" (^٢).\n_________\n(^١) آلى منهن: أي حلف لا يدخل عليهن. النهاية ١/ ٦٢.\n(^٢) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٠) - ح ٣٢ - عن محمد بن المثنى، حدثنا عفان به. مثله.\nملحوظة: بعد هذا الحديث كُتب في الهامش الأصل: بلغ السماع بعد المعارضة بالأصل على … العالم الحافظ زكي الدين ابن خير الله محمد بن يوسف بن محمد بن أبي مدائن البرزالي أبو شبلي … ولم أستطع قراءة الباقي.","vol":"11","page":606},{"text":"٥٠١٣ - حدثنا يونس بن عبد الأعلى وبشر بن مطر الوراق الواسطي، قالا: حدثنا سفيان بن عيينة، عن يحيى بن سعيد، عن عبيد بن حنين أنه سمع ابن عباس يقول: \"مكثت سنة -وأنا أشك في سنتين (^١) - وأنا أريد أن أسأل عمر بن الخطاب عن المتظاهرتين، وما أجد له موضعًا أسأله فيه حتى خرج حاجًّا، وصحبته حتى إذا كان بمر الظهران (^٢) وذهب لحاجته، قال: أدركني بأداوة من ماء، فلما قضى حاجته ورجع أتيته بالأداوة أصبّها عليه، فرأيت موضعًا فقلت: يا أمير المؤمنين، من المرأتان المتظاهرتان على رسول الله ﷺ؟\n⦗٦٠٨⦘ فما قضيت كلامي حتى قال: عائشة وحفصة\" (^٣).\n_________\n(^١) هكذا في الأصل، وليست هذه الجملة في الصحيحين.\n(^٢) مر الظهران: قال الحربي: بينها وبين مكة ثلاثة عشر ميلا. وحددها ياقوت بـ: مرحلة.\nومر الظهران هو وادي فاطمة، بينه وبين مكة ٣٠ كم. المناسك ص ٤٦٥، معجم البلدان ١/ ١٠٤، معجم المعالم الجغرافية ص ٢٨٨.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٠ - ١١١١) - ح ٣٣ - عن أبي بكر بن أبي شيبة وزهير بن حرب قالا: حدثنا سفيان به، بألفاظ متقاربة.\nوالبخاري في صحيحه، في التفسير، سورة التحريم- ح ٤٩١٤ - عن علي حدثنا سفيان، به. مختصرًا. و- ح ٤٩١٥ - عن الحميدي، حدثنا سفيان به. بألفاظ متقاربة.\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا مساواة.\n٢ - زيادة لفظ: \"خرج حاجًّا\".","vol":"11","page":607},{"text":"٥٠١٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا أشهب بن عبد العزيز (^١)، ح وحدثنا محمد بن يحيى وأبو زرعة الرازي، قالا: حدثنا عبد العزيز بن عبد الله الأويسي (^٢)، قالا: حدثنا مالك بن أنس، عن أبي النضر (^٣)، عن علي بن حسين، عن عبد الله بن عباس \"أنه أراد أن يسأل عن اللتين تظاهرتا على النبي ﷺ من أزواجه من هما؟ فأُخْبِر أن عمر يعلم ذلك، فأقام سنة أن يسأله عن ذلك حتى سافر معه سفرًا، فبينا عمر تحت سَمرة، فرآه خاليا فأتاه ابن عباس فسأله، فقال: يا أمير المؤمنين، إني\n⦗٦٠٩⦘ أريد أن أسألك عن شيء منذ سنة، فقال عمر: فما لك لم تسألني؟ قال: خفت أن تعاتبني، فلما كان الآن قلت: إن عاتبتني عاتبتني خاليا. فقال عمر: سل، فقال ابن عباس: من اللتان تظاهرتا على النبي ﷺ من نسائه؟ قال عمر: هي عائشة وحفصة\" (^٤).\n_________\n(^١) - د س- أشهب بن عبد العزيز بن داود القيسي، ثقة فقيه. التقريب ٥٣٧.\n(^٢) - خ د ت كن ق - عبد العزيز بن عبد الله بن يحيى المدني، ثقة. التقريب ٤١٣٤.\n(^٣) -ع- سالم بن أبي أمية، المدني، ثقة ثبت وكان يرسل. التقريب ٢١٨٢.\n(^٤) أخرجه مسلم في صحيحه، من طريق عبيد بن حنين عن ابن عباس. وتقدم تخريجه في الحديث السابق.\nوطريق علي بن حسين عن ابن عباس من زوائد أبي عوانة على مسلم.","vol":"11","page":608},{"text":"٥٠١٥ - وحدثنا يونس بن عبد الأعلى مرة أخرى، قال: حدثنا أشهب سمع مالكًا يحدث عن أبي النضر، عن علي بن حسين، عن ابن عباس \"أنّه سأل عمر عن اللتين تظاهرتا على رسول الله ﷺ من نسائه؟ فقال: هي عائشة وحفصة\" (^١).\nوحديث عبد العزيز بإسناده \"أنه أتى أم سلمة يريد أن يسأل عن اللتين تظاهرتا على رسول الله ﷺ من أزواجه، من هما؟ فأخبِر أن عمر بن الخطاب يعلم ذلك، فأراد أن يسأله\" (^٢).\n_________\n(^١) رواه مسلم في صحيحه، من طريق عبيد بن حنين عن ابن عباس. بأطول مما هنا.\nوتقدم تخريجه في ح ٥٠١٣.\n(^٢) حديث عبد العزيز بن عبد الله تقدم في ح ٥٠١٤، ليس فيه هذه الزيادة.","vol":"11","page":609},{"text":"<span data-type='title' id=toc-776>باب الدليل على أن الرجل إذا حلف أن لا يأتي امرأته شهرًا لا يسمى موليا، ولا يكون لأمرأته مطالبته بالفـ (^١) [¬*] ولا يكون ذلك طلاقًا.</span>\n_________\n(^١) كلمة غير واضحة بالأصل [¬*].\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (بالفيئة)، وهو ظاهر الرسم في نسخة كوبريللو (٣/ ق ١٠٠/ ب)، فقد كتبت: بالفيئ، ثم ضرب على آخرها، وفي ط. دار المعرفة (٣/ ١٧٠): بالفيء، والصواب ما أشرت إليه، والله أعلم.","vol":"11","page":610},{"text":"٥٠١٦ - حدثنا محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي، وأحمد بن يوسف السلمي، قالا: حدثنا عبد الرزاق (^١)، قال: حدثنا معمر، عن الزهري، عن عبيد الله بن عبد الله بن أبي ثور، عن ابن عباس قال: \"لم أزل حريصا أن أسأل عمر عن المرأتين من أزواج النبي ﷺ قال الله ﷿: ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ (^٢) (^٣)، حتى حج عمر وحججت معه فلما كنا ببعض الطريق عدل عمر وعدلت معه بالإداوة، فتبرز ثم أتاني، فسكبت على يديه فتوضأ، فقلت: يا أمير المؤمنين، من المرأتان من أزواج النبي ﷺ اللتان قال الله ﷿ ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ (^٤)؟ فقال عمر: واعجبًا لك يا ابن عباس! قال الزهري: كره -والله- ما سأله، ولم\n⦗٦١١⦘ يكتمه، ثم قال: هي حفصة وعائشة، قال: ثم أخذ يسوق الحديث.\nفقال: كنا معشر قريش قومًا نغلب النساء. فلما قدمنا المدينة وجدنا قوما تغلبهم نسائهم، فطفق نساؤنا يتعلمن من نسائهم. قال: وكان منزلي في بني أمية بن زيد بالعوالي. قال: فغضبت يومًا على امرأتي فإذا هي تراجعني فأنكرت أن تراجعني فقالت: وما تنكر أن راجعتك؟ فوالله إن أزواج النبي ﷺ ليراجعنه، وتهجره إحداهن اليوم إلى الليل. قال: فانطلقت فدخلت على حفصة فقلت: أتراجعين رسول الله ﷺ؟ قالت: نعم. قلت: وتهجره إحداكن اليوم إلى الليل؟ قالت: نعم. قلت: قد خاب من فعل ذلك منكن وخسر، أفتأمن إحداكن أن يغضب الله عليها لغضب رسوله فإذا هي قد هلكت، لا تراجعي رسول الله ﷺ ولا تسأليه شيئا وسليني ما بدا لك، ولا يغرنك إن كانت جارتك هي أوسم وأحب إلى رسول الله ﷺ منك. يريد عائشة. قال: وكان لي جار من الأنصار، وكنا نتناوب النزول إلى رسول الله ﷺ، فينزل يومًا وأنزل يوما، فيأتيني بخبر الوحي وغيره، وآتيه بمثل ذلك. قال: وكنا نتحدث أن غسان تُنعل (^٥) الخيل ليغزونا، فنزل صاحبي يوما ثم أتاني عشاءً فضرب بابي ثم ناداني فخرجت إليه، فقال: حدث أمر عظيم.\n⦗٦١٢⦘ قلت: ماذا؟ أجاءت غسان؟ فقال: بل أعظم من ذلك، طلق رسول الله ﷺ نساءه! فقلت: قد خابت حفصة وخسرت، قد كنت أظن هذا كائنًا، حتى إذا صليت الصبح شددت عليّ ثيابي، ثم نزلت فدخلت على حفصة وهي تبكي فقلت: أطلقكن رسول الله ﷺ؟ قالت: لا أدري، هو هذا معتزل في هذه المَشْرُبة. فأتيت غلاما له أسود فقلت: استأذن لعمر فدخل الغلام ثم خرج إليّ فقال: قد ذكرتك له فصمت، فانطلقت حتى أتيت المنبر، فإذا حوله رهط جلوس يبكي بعضهم فجلست قليلًا، ثم غلبني ما أجد، فأتيت الغلام فقلت: استأذن لعمر، فدخل ثم خرج إلي فقال: قد ذكرتك له فصمت، فخرجت فجلست إلى المنبر، ثم غلبني ما أجد فأتيت -يعني الغلام- فقلت: استأذن لعمر، فدخل ثم خرج إلي فقال: قد ذكرت له فصمت قال: فركبت مدبرًا، فإذا الغلام يدعوني، فقال: ادخل فقد أذن لك، فدخلت فسلمت على رسول الله ﷺ فإذا هو متكئٌ على رمل حصير (^٦) قد أثر في جنبيه، فقلت: أطلقت يا رسول الله، نساءك؟ قال؟ فرفع رأسه إليّ، وقال: لا، فقلت: الله أكبر! لو رأيتنا يا رسول الله وكنا معشر قريش نغلب النساء، فلما قدمنا المدينة وجدنا قومًا تغلبهم نساؤهم، فطفق نساؤنا يتعلمن من\n⦗٦١٣⦘ نسائهم، فغضبت على امرأتي يومًا فإذا هي تراجعني، فأنكرت أن تراجعني، فقالت: ما تنكر أن أراجعك؟ فوالله إن أزواج رسول الله ﷺ ليراجعنه وتهجره إحداهن اليوم إلى الليل، فقلت: خاب من فعل ذلك منهن وخسر، أفتأمن إحداهن أن يغضب الله عليها لغضب رسوله، فإذا هي قد هلكت؟ فتبسم رسول الله ﷺ، فقلت: يا رسول الله قد دخلت على حفصة فقلت: لا يغرنك أن كانت جارتك هي أوسم وأحب إلى رسول الله ﷺ، فتبسم أخرى، فقلت؟ أستانس يا رسول الله؟ فقال: نعم، فجلست فرفعت رأسي في البيت، فوالله ما رأيت فيه شيئًا يرد البصر إلا أهبة ثلاثة، فقلت: يا رسول الله، ادع الله أن يوسَّع على أمتك، فقد وسع على فارس والروم وهم لا يعبدون الله، ثم استوى جالسًا، ثم قال: أوفي شك أنت يا ابن الخطاب؟ أولئك قوم عجلت لهم طيباتهم في الحياة الدنيا، فقلت: استغفر لي يا رسول الله، وكان أقسم لا يدخل عليهن شهرًا من شدة موجدته (^٧) عليهن حتى عاتبه الله ﷿\".\nقال الزهري: فأخبرني عروة، عن عائشة قالت: \"فلما مضى تسع وعشرون ليلة دخل عليَّ رسول الله ﷺ قالت: بدأ بي فقلت: يا رسول الله، إنك أقسمت أن لا تدخل علينا شهرًا، وإنك قد دخلت\n⦗٦١٤⦘ من تسع وعشرين أَعُدُّهُنَّ. قال: إن الشهر تسع وعشرون، ثم قال: يا عائشة، إني ذاكر لك أمرًا ولا عليك أن لا تعجلي فيه حتى تستأمري أبويك، قالت: ثم قرأ عليّ ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ﴾ -حتى بلغ- ﴿أَجْرًا عَظِيمًا (٢٩)﴾ (^٨)، قالت عائشة: قد علم أن أبوي لم يكونا ليأمراني بفراقه، فقلت: في أي هذا أستأمر أبوي؟ فإني أريد الله ورسوله والدار الآخرة\".\nرواه عبد الرزاق بهذا الإسناد، وقال في آخره قال معمر: \"فأخبرني أيوب أن عائشة قالت للنبي ﷺ: لا تخبر أزواجك أني أخبرتك. فقال: إنما بعثني الله ﷿ مبلغًا، ولم يبعثني مُتعَنّتا\" (^٩).\n_________\n(^١) لم أقف عليه في المصنف المطبوع في كتاب الإيلاء.\n(^٢) سورة التحريم، آية ٤.\n(^٣) اللوحة تنتهي مع قوله تعالى ﴿إِنْ تَتُوبَا﴾.\n(^٤) سورة التحريم، آية ٤.\n(^٥) تُنعل الخيل: إذا ألبسته النعل. وهي من الحديد. النهاية ٥/ ٨٣.\n(^٦) رمل حصير: المراد به أنه قد نسج وجهه بالسعف، ولم يكن على السرير وِطاء سوى الحصير. النهاية ٢/ ٢٦٥.\n(^٧) موجدته: يقال وَجِدَ عليه يجد وَجْدًا ومَوْجِدَةً. أي غضب. النهاية ٥/ ١٥٥.\n(^٨) سورة الأحزاب، آية ٢٨، ٢٩.\n(^٩) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١١ - ١١١٣) - ح ٣٤ - عن إسحاق بن إبراهيم، ومحمد بن أبي عمر كلاهما عن عبد الرزاق، به.\nمثله. وزاد في آخره: \"قال قتادة: ﴿صَغَتْ قُلُوبُكُمَا﴾ مالت قلوبكما\".\nوالبخاري في صحيحه، في النكاح، باب موعظة الرجل ابنته لحال زوجها - ح ٥١٩١ - عن أبي اليمان، أخبرنا شعيب، عن الزهري، به. بألفاظ متقاربة إلى قوله: فقال: الشهر تسع وعشرون. وزاد: \"فكان ذلك الشهر تسعا وعشرين ليلة. قالت عائشة: ثم أنزل الله تعالى آية التخير … فذكره مختصرًا. ليس فيه قول عائشة: لا تخبر … الحديث. وليس فيه قول الزهري: \"كره والله ما سأله ولم يكتمه\".\nزاد أبو عوانة قول عائشة ﵂: لا تخبر أزواجك … الحديث. ولكن هذه =\n⦗٦١٥⦘ = الزيادة رواها الإمام مسلم في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٤ - ١١٠٥) - ح ٢٩ - من حديث جابر. رواه عنه أبو الزبير.","vol":"11","page":610},{"text":"٥٠١٧ - حدثنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا صالح (^٣)، قال: حدثني ابن شهاب أن عبيد الله بن عبد الله بن أبي ثور حدثهم، عن ابن عباس قال: \"لم أزل حريصًا … \" وساق الحديث بمثل هذا اللفظ (^٤).\n_________\n(^١) الزهري.\n(^٢) إبراهيم بن سعد الزهري.\n(^٣) صالح بن كيسان المدني.\n(^٤) أخرجه مسلم في صحيحه، من طريق معمر عن الزهري، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":615},{"text":"٥٠١٨ - حدثنا إبراهيم بن مرزوق، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، حدثني يحيى بن عبد الله بن محمد بن صيفي، أن عكرمة بن عبد الرحمن أخبره أن أم سلمة أخبرته \"أنَّ النبي ﷺ حلف لا يدخل على بعض أهله شهرًا، فلما مضى تسع وعشرون يومًا غدا عليهن -أو راح- فقيل له: إنك حلفت يا نبي الله أن لا تدخل عليهن شهرًا. فقال: إن الشهر يكون تسعًا وعشرين (^١) يومًا\" (^٢).\n_________\n(^١) في الأصل: (تسع وعشرون)، وما أثبته هو الصواب.\n(^٢) أخرجه مسلم في صحيحه، في الصيام، باب الشهر يكون تسعا وعشرين (٢/ ٧٦٤) - ح ٢٥ - من طريق حجاج قال ابن جريج، به. مثله. =\n⦗٦١٦⦘ = وعن إسحاق بن إبراهيم، أخبرنا روح، به. ومن طريق أبي عاصم عن ابن جريج، به. ولم يذكر لفظهما بل أحاله على رواية حجاج. وهو مثله، لكنه فيه \"علينا شهرًا\" بدل \"عليهن شهرا\".\nوالبخاري في صحيحه، في النكاح، باب هجرة النبي ﷺ نساءه في غير بيوتهن - ح ٥٢٠٢ - عن أبي عاصم وعبد الله كلاهما عن ابن جريج به، مثله.","vol":"11","page":615},{"text":"٥٠١٩ - حدثنا إبراهيم بن مرزوق والصغاني، قالا: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق (^١)، عن أبي الزبير أنّه سمع جابر بن عبد الله يقول: \"هجر رسول الله ﷺ نساءه شهرًا، وكان يكون في العلو ويكنّ في السفلى، فنزل إليهن في تسع وعشرين ليلة، فقال رجل: يا رسول الله، إنك مكثت تسعًا وعشرين ليلةً (^٢)، فقال رسول الله ﷺ إن الشهر: هكذا وهكذا -مرتين بأصابع يديه- وهكذا -وقبض الثالثة إبهامه-\" (^٣).\n_________\n(^١) زكريا بن إسحاق المكي.\n(^٢) في الأصل: تسع وعشرين، والصواب ما أثبت.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ٧٦٣) - ح ٢٤ - من طريق حجاج بن محمد قال: قال ابن جريج أخبرني أبو الزبير، به. نحوه.\nوطريق زكريا عن أبي الزبير عن جابر من زوائد أبي عوانة على مسلم.","vol":"11","page":616},{"text":"٥٠٢٠ - حدثنا الدنداني (^١)، قال: حدثنا أحمد بن حنبل، قال: حدثنا\n⦗٦١٧⦘ روح، قال: حدثان زكريا بن إسحاق، قال: حدثنا أبو الزبير أنه سمع جابرًا يقول: \"أنَّ النبي ﷺ اعتزل نساءه شهرًا أو تسعًا وعشرين … \" (^٢) وذكر الحديث بطوله.\n- رواه الليث بن سعد، عن أبي الزبير، عن جابر قال: \"كان رسول الله ﷺ اعتزل نساءه شهرًا\" (^٣).\n_________\n(^١) هو موسى بن سعيد.\n(^٢) رواه مسلم في صحيحه، من طريق حجاج بن محمد عن ابن جريج، به. وتقدم تخريجه في الحديث السابق.\n(^٣) رواية الليث عن أبي الزبير، أخرجها مسلم في صحيحه، في الصوم، باب الشهر يكون تسعا وعشرين (٢/ ٧٦٣) - ح ٢٣ - عن محمد بن رمح، وقتيبة بن سعيد عنه. مثله.","vol":"11","page":616},{"text":"<span data-type='title' id=toc-777>بيان الخبر الدال على إيجاب النفقة للنساء على أزواجهن وعلى أن الرجل إذا عجز عن النفقة على امرأته كان لها الخيار بين المقام معه والصبر على ضيق العيش وبين مفارقته.</span>","vol":"11","page":618},{"text":"- قال أحمد بن سعيد (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق، قال: حدثنا أبو الزبير، عن جابر، قال: \"جاء أبو بكر يستأذن على النبي ﷺ، فوجد الناس جلوسًا ببابه لم يؤذن لأحد منهم. قال: فأُذن لأبي بكر فدخل، ثم أقبل عمر فاستأذن فأُذن له، فوجد النبي ﷺ جالسًا، وحوله نساؤه، وهو واجم (^٢)، فقال عمر: لأقولن شيئًا أضحك النبي ﷺ، فقال: يا رسول الله، لو رأيت ابنة خارجة سألتني النفقة فوجأت (^٣) عنقها، فضحك النبي ﷺ، وقال: هن حَولي كما ترى يسألنني النفقة، فقام أبو بكر إلى عائشة فوجأ (^٤) عنقها. وقام عمر إلى حفصة يجأ عنقها، وكلاهما يقول: تسألين (^٥) رسول الله ﷺ ما ليس عنده، فقلن: لا نسأل رسول الله ﷺ ما ليس (^٦)\n⦗٦١٩⦘ عنده. ثم اعتزلهن شهرًا أو تسعًا وعشرين يومًا، ثم نزلت عليه هذه الآية ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا (٢٨)﴾ (^٧) \" وذكر الحديث بطوله (^٨).\n_________\n(^١) الدارمي.\n(^٢) زاد مسلم: \"واجم ساكت\"، والواجم: الذي أسكَته الهَمُّ وعَلَته الكآبة. النهاية ٥/ ١٥٧.\n(^٣) فوجأت: أي ضربت. النهاية ٥/ ١٥٢.\n(^٤) في مسلم: يجأ.\n(^٥) في مسلم: تسألن.\n(^٦) في مسلم: \"شيئا أبدًا ليس عنده\".\n(^٧) سورة الأحزاب، آية ٢٩.\n(^٨) أخرجه الإمام مسلم في صحيحه، موصولا، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٤ - ١١٠٥) - ح ٢٩ - عن زهير بن حرب، حدثنا روح بن عبادة، به. بألفاظ متقاربة.","vol":"11","page":618},{"text":"٥٠٢١ - حدثنا أبو داود الحراني، قال: حدثنا سعيد بن سلام (^١)، قال: حدثنا زكريا بن إسحاق، قال: حدثنا أبو الزبير أنه سمع جابر بن عبد الله يقول: \"مكث رسول الله ﷺ يوما لم يخرج قال: فحضر الناس المسجد ينتظرونه، قال: فجاء أبو بكر وعمر فقالوا: لو أن أبا بكر استأذن على رسول الله ﷺ! واستأذن أبو بكر على رسول الله ﷺ فرُد، ثم استأذن عمر فرُد، فجلسا مع الناس ساعة، فقال القوم لأبي بكر: عُد، فعاد أبو بكر، فاستأذن فأذن له، ثم استأذن عمر فأذن له، فدخلا على رسول الله ﷺ ونساءه كلهن حوله وهو نائس (^٢) رأسه ثم رفع إليهم بصره، فقال عمر: يا رسول الله، لو رأيت ابنة زيد سألتني آنفًا الكسوة\n⦗٦٢٠⦘ والنفقة فعمدت إليهما فوجأت رقبتها وجأة خرت منها، فضحك رسول الله حتى بدا ناجذه، ثم قال: والله ما حبسني عنكم منذ اليوم إلا أنهن يسألنني النفقة والكسوة وليست عندي، قال فقام أبو بكر إلى عائشة فرفع يده ليضربها، فأمسك رسول الله ﷺ. وقام عمر إلى حفصة ليضربها فأمسك رسول الله ﷺ، ثم قالا: أتسألان رسول الله ﷺ ما ليس عنده؟ فقلن: والله لا نسأله شيئًا بعد اليوم يشق عليه، ثم خرج رسول الله ﷺ إلينا وخرجا معه فأذن بالصلاة فصلى ثم نزل التخيير ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا (٢٨) وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا (٢٩)﴾ (^٣).\nفبدأ بعائشة فقال: يا عائشة، إني عارض عليك أمرًا فلا تعجلي حتى يأتيك أبوك وأمك فسليهما، فلما عرض عليها قالت: أنا أستشير فيك أبي وأمي! فأنا أختار الله ورسوله والدار الآخرة. وأحرج عليك أن تخبر أحدًا من صواحباتي ماذا قلت، فقال رسول الله ﷺ: معاذ الله من ذلك! إن الله ﷿ لم يبعثني معنّفًا ولا متعنتا، ولكن بعثني معلما ميسّرًا، ولا تسألني امرأة منهن إلا أخبرتها أنك اخترت الله ورسوله\n⦗٦٢١⦘ والدار الآخرة، ثم استقبلهن فعرض عليهن، فقلن: ما قالت عائشة؟ فأخبرهن ما قالت عائشة، فقلن: ونحن قد اخترنا الله ورسوله والدار الآخرة\" (^٤).\n_________\n(^١) سعيد بن سلام العطار أبو الحسن، بصري، الأعور.\n(^٢) نائس رأسه: أي محركٌ ومدلي رأسه. لسان العرب ٦/ ٢٤٥.\n(^٣) سورة الأحزاب، آية ٢٨، ٢٩.\n(^٤) إسناده ضعيف جدًّا، لأنه من طريق سعيد بن سلام العطار، ويغني عنه طريق مسلم.\nفالحديث أخرجه مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٤ - ١١٠٥) - ح ٢٩ - من طريق روح بن عبادة، حدثنا زكريا بن إسحاق، به. نحوه.\nزاد أبو عوانة من أوله: \"مكث رسول الله -إلى قوله-: فجلسا مع الناس ساعة\".\nوزاد في آخره: \"ثم استقبلهن فعرض عليهن فقلن … الحديث. رواه الإمام أحمد في مسنده (٣/ ٣٢٨) عن عبد الملك بن عمرو. والنسائي في السنن الكبرى، في عشرة النساء (٥/ ٣٨٣) - ح ٩٢٠٨ - عن سليمان بن عبيد الله بن عمرو، قال: حدثنا أبو عامر عبد الملك بن عمرو، قال: حدثنا زكريا بن إسحاق، به. نحوه وفيه الزيادة الأولى سوى لفظ: \"مكث رسول الله ﷺ يوما لم يخرج. قال: فحضر الناس المسجد ينتظرونه\".\nوالزيادة الأخيرة وهي قوله: \"ثم استقبلهن فعرض عليهن … الحديث\" رواه الإمام مسلم في صحيحه، في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقا إلا بالنية (٢/ ١١٠٣) - ح ٢٢ - نحوه بمعناه مختصرًا.","vol":"11","page":619},{"text":"<span data-type='title' id=toc-778>بيان الأخبار التي لا تجعل للمطلقة ثلاثا على زوجها نفقة ولا سكنى، وإيجاب خروجها من بيته والانتقال إلى منزل لا يراها الرجال فتعتد فيه. والدليل على أن السكنى والنفقة لمن لزوجها عليها (^١) رجعة.</span>\n_________\n(^١) في الأصل: (عليه)، وما أثبته هو الثواب.","vol":"11","page":622},{"text":"٥٠٢٢ - حدثنا أبو بكر محمد بن عبد الله بن ميمون السكري الإسكندراني (^١)، وأحمد بن محمد بن عثمان الثقفي، قالا: حدثنا الوليد بن مسلم (^٢)، قال: حدثنا أبو عمرو -يعني: الأوزاعي- عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثتني فاطمة بنت قيس -أخت الضحاك بن قيس- \"أنّ أبا عمرو بن حفص طلقها ثلاثًا، فأمر لها بنفقة فاستقلتها، وكان النبي ﷺ بعثه نحو اليمن، فانطلق خالد بن الوليد في نفر من بني مخزوم إلى النبي ﷺ وهو في بيت ميمونة، فقال: يا رسول الله، إن أبا عمرو بن حفص المخزومي طلق فاطمة ثلاثًا، فهل لها من نفقة؟ فقال النبي ﷺ: ليست لها نفقة ولا مسكن، وأرسل إليها النبي ﷺ أن تنتقل إلى أم شريك، ثم أرسل إليها أن أم شريك يأتيها المهاجرون الأولون، فانتقلي إلى ابن أم مكتوم (^٣)،\n⦗٦٢٣⦘ فإنك إذا وضعت خمارك لم يرك، فأرسل إليها: لا تسبقيني (^٤) بنفسك، فزوجها النبي ﷺ أسامة\" (^٥).\n_________\n(^١) محمد بن عبد الله بن ميمون الإسكندراني، أبو بكر، بغدادي الأصل.\n(^٢) القرشي، الدمشقي.\n(^٣) عمرو بن زائد، وهو قول الأكثر. الإصابة ٢/ ٥٣٥.\n(^٤) لا تسبقيني بنفسك: هو من التعريض بالخطبة، وهو جائز في عدة الوفاة. وكذا عدة البائن بالثلاث. شرح مسلم ١٠/ ٣٣٩.\n(^٥) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثا لا نفقة لها (٢/ ١١١٥ - ١١١٦) - ح ٣٨ - من طريق شيبان عن يحيى، به. نحوه. زاد \"وعليها العدة\".\nزاد أبو عوانة: قوله: \"فأمر لها بنفقة فاستقلتها. وكان النبي ﷺ بعثه\" وقوله: \"من بني مخزوم\" ولفظ \"ولا مسكن\".\nوطريق أبي عمرو، عن يحيى بن كثير من زوائد أبي عوانة على مسلم.\nوهذه الزيادات رواها الإمام مسلم في صحيحه، من غير طريق الأوزاعي عن يحيى.\nانظر تخريجها في ح ٥٠٢٣ وما بعده.","vol":"11","page":622},{"text":"٥٠٢٣ - حدثنا الربيع (^١)، قال: وحدثنا بشر بن بكر (^٢)، قال: حدثنا الأوزاعي، بمثله. ولم يذكر \"السكنى\".\nوزاد ابن ميمون (^٣)، قال يحيى: فأخبرني محمد بن عبد الرحمن (^٤) بهذا الحديث قال: \"وخطبها معاوية وأبو أحمد (^٥) فأرسل إليها النبي ﷺ فقال:\n⦗٦٢٤⦘ أما معاوية فصعلوك، وأما أبو أحمد (^٦)، فلا يضع هراوته. فانكحي أسامة. فنكحت أسامة\" (^٧).\n_________\n(^١) هو الربيع بن سليمان المرادي.\n(^٢) هو التنيسي.\n(^٣) هو محمد بن عبد الله بن ميمون السكري. شيخ أبي عوانة.\n(^٤) محمد بن عبد الرحمن بن ثوبان العامري، المدني، ثقة. التقريب ٦١٠٨.\nفقد روى عن أبي سلمة بن عبد الرحمن، وروى عنه يحيى بن أبي كثير، كما في تهذيب الكمال.\n(^٥) هكذا في الأصل، في الموضعين: \"أبو أحمد\" ووضع عليه علامة (صـ) والمعروف في =\n⦗٦٢٤⦘ = الروايات كما عند مسلم وكما سبق \"أبو جهم\" انظر ح ٤٩٧٥. وهو أبو جهم بن حذيفة بن غانم القرشي العدوي. الإصابة ٤/ ٣٥ القسم الأول.\n(^٦) يراجع التعليق المكتوب في الحاشية السابقة.\n(^٧) حديث ابن ميمون محمد بن عبد الله السكري، تقدم تخريجه في ح ٥٠٢٢، وأن مسلما رواه في صحيحه، لكن ليس فيه هذه الزيادة. فالزيادة رواها أبو عوانة من طريق يحيى بن أبي كثير عن محمد بن عبد الرحمن عن أبي سلمة.\nوهذه الزيادة روى نحوها الإمام أبو عوانة في مسنده والإمام مسلم في صحيحه، من طريق محمد بن عمرو عن أبي سلمة وستأتي في ح ٥٠٧١.","vol":"11","page":623},{"text":"٥٠٢٤ - حدثنا أبو داود السجزي (^١)، قال: حدثنا موسى بن إسماعيل (^٢)، قال: حدثنا أبان بن يزيد (^٣)، قال: حدثني يحيى بن أبي كثير، بإسناده حديثه فيه (^٤).\n_________\n(^١) صاحب السنن السجستاني، وقد رواه في سننه، في الطلاق، باب نفقة المبتوتة - ح ٢٢٨٥.\n(^٢) المنقري.\n(^٣) العطار البصري.\n(^٤) الحديث أخرجه مسلم في صحيحه، من طريق شيبان عن يحيى، به. وتقدم تخريجه في ح ٥٠٢٢، وطريق أبان عن يحيى من زوائد أبي عوانة على مسلم.","vol":"11","page":624},{"text":"٥٠٢٥ - حدثنا جعفر بن محمد القلانسي (^١) بالرملة، قال: حدثنا\n⦗٦٢٥⦘ آدم بن أبي إياس (^٢)، قال: حدثنا شيبان، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة \"أنّ فاطمة بنت قيس أخت الضحاك بن قيس أخبرته أن أبا حفص بن المغيرة طلقها ثلاثًا، ثم انطلق إلى اليمن. فقال النبي ﷺ: ليس لها عليه نفقة وعليها العدة. فلما مضت عدتها أنكحها رسول الله ﷺ أسامة بن زيد بن حارثة\" (^٣).\n_________\n(^١) جعفر بن محمد بن حماد، أبو الفضل الرملي القلانسي.\n(^٢) العسقلاني، أبو الحسن.\n(^٣) أخرجه مسلم في صحيحه، من طريق حسين بن محمد حدثنا شيبان به، مثله، وفيه زيادات وسبق تخريجه في ح ٥٠٢٢.","vol":"11","page":624},{"text":"٥٠٢٦ - حدثنا عباس الدوري (^١)، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (^٢)، عن ابن شهاب أن أبا سلمة بن عبد الرحمن أخبره أن فاطمة بنت قيس أخبرته \"أنها كانت تحت أبي عمرو بن حفص بن المغيرة، فطلقها آخر ثلاث تطليقات، فزعمت أنها جاءت رسول الله ﷺ تستفتيه في خروجها من بيتها، فأمرها النبي ﷺ أن تنتقل إلى ابن أم مكتوم الأعمى، فأبى مروان أن يصدق فاطمة في خروج المطلقة من بيتها\".\nوقال عروة: إن عائشة أنكرت ذلك على فاطمة بنت قيس رحمها الله\" (^٣).\n_________\n(^١) هو عباس بن محمد.\n(^٢) ابن كيسان.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٦) - ح ٤٠ - عن =\n⦗٦٢٦⦘ = حسن بن علي الحلواني، وعبد بن حميد جميعا عن يعقوب بن إبراهيم به، مثله، إلا أنه قال: \"يصدقه\" وليس فيه: \"رحمها الله\".\nورواه من طريق حجين، حدثنا الليث عن عقيل، عن ابن شهاب، به. وقال: مثله.\nولم يذكر لفظه.","vol":"11","page":625},{"text":"٥٠٢٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثني الليث عن عقيل عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن فاطمة بنت قيس أنها أخبرته \"أنها كانت تحت أبي عمرو بن حفص بن المغيرة فطلقها آخر ثلاث تطليقات، فزعمت أنها جاءت رسول الله ﷺ فاستفتته في خروجها من بيتها، فأمرها أن تنتقل إلى ابن أم مكتوم الأعمى، فأبى مروان أن يصدق حديث فاطمة في خروج المطلقة من بيتها. قال عروة: وأنكرت ذلك عائشة على فاطمة بنت قيس\" (^٢).\n_________\n(^١) ابن محمد الأعور.\n(^٢) أخرجه مسلم في صحيحه، من طريق حُجين، حدثنا الليث، به. ولم يذكر لفظه وسبق تخريجه في الحديث السابق.","vol":"11","page":626},{"text":"٥٠٢٨ - حدثنا عبيد الله بن سعيد بن كثير بن عفير الأنصاري (^١)،\n⦗٦٢٧⦘ قال: حدثني أبي، قال: حدثني الليث، عن عقيل نحوه (^٢).\n_________\n(^١) عبيد الله بن سعيد أبو القاسم المصري، ت ٢٧٣ هـ. قال ابن حبان: يروى عن أبيه عن الثقات الأشياء المقلوبات، لا يشبه حديثه حديث الثقات عن أبيه، لا يجوز الاحتجاج به إذا انفرد.\nالمجروحين ٢/ ٦٧، ميزان الاعتدال ٣/ ٩، لسان الميزان ٤/ ١٠٤.\nمن هذا الباب، فقد تابعه يوسف بن سعيد بن مسلم كما في الحديث السابق.\n(^٢) أخرجه مسلم في صحيحه، عن طريق صالح عن ابن شهاب، به. وتقدم تخريجه في ح ٥٠٢٦.","vol":"11","page":626},{"text":"٥٠٢٩ - حدثنا الدبري، عن عبد الرزاق (^١)، عن ابن جريج، قال: حدثني ابن شهاب، عن أبي سلمة بن عبد الرحمن، قال: \"حدثتني فاطمة بنت قيس أنّها كانت عند أبي عمرو بن حفص، بمثله\" (^٢).\n_________\n(^١) رواه في المصنف، في الطلاق، في باب عدة الحبلى ونفقتها (٧/ ٢٠) - ح ١٢٠٢٢ - أما قول عروة فأسنده مفردًا في- ح ١٢٠٢٣ - .\n(^٢) أخرجه مسلم في صحيحه، من طريق صالح عن ابن شهاب به. وتقدم تخريجه في ح ٥٠٢٦.\nوطريق ابن جريج عن ابن شهاب من زوائد أبي عوانة على مسلم.","vol":"11","page":627},{"text":"٥٠٣٠ - حدثنا يوسف (^١)، قال: حدثنا حجاج، عن ابن جريج، بمثله. قال ابن شهاب: \"وزعم عروة أن عائشة أنكرت ذلك على فاطمة\" (^٢).\n_________\n(^١) هو ابن سعيد بن مسلم المصيصي.\n(^٢) أخرجه مسلم في صحيحه، من طريق صالح عن ابن شهاب به. وتقدم تخريجه في ح ٥٠٢٦.\nوالبخاري في صحيحه، في الطلاق، باب المطلقة إذا خشي عليها في مسكن زوجها - ح ٥٣٢٧ - من طريق ابن جريج، عن ابن شهاب، عن عروة. وذكره.","vol":"11","page":627},{"text":"٥٠٣١ - حدثني أبو بكر أحمد بن علي بن يوسف أبو بكر الخراز\n⦗٦٢٨⦘ بدمشق، قال: حدثنا مروان بن محمد (^١)،\nح وحدثنا محمد بن شاذان، قال: حدثنا معلى (^٢)، قالا: حدثنا الليث بن سعد، عن عمران بن أبي أنس، عن أبي سلمة، قال: \"سألت فاطمة بنت قيس، فأخبرتني أن زوجها طلقها ثلاثًا، فأبى أن ينفق عليها، فجاءت إلى رسول الله ﷺ فأخبرته، فقال رسول الله ﷺ: لا نفقة لك، فانتقلي إلى ابن أم مكتوم فكوني عنده، فإنه رجل أعمى تضعين ثيابك عنده\" (^٣).\n_________\n(^١) الطاطري.\n(^٢) ابن منصور الرازي.\n(^٣) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها (٢/ ١١١٥) - ح ٣٧ - عن قتيبة بن سعيد، حدثنا ليث به. مثله.","vol":"11","page":627},{"text":"٥٠٣٢ - حدثني محمد بن عامر (^١)، قال: حدثنا يحيى بن إسحاق (^٢)، قال: حدثني الليث، بنحوه. ح (^٣). وزاد: \"فلم يجعل لي رسول الله ﷺ سكنى ولا نفقة\" (^٤).\n_________\n(^١) الأنطاكي.\n(^٢) السيلحيني.\n(^٣) هكذا في الأصل.\n(^٤) أخرجه مسلم في صحيحه، عن قتيبة، عن الليث، به. وتقدم تخريجه في الحديث السابق. لفظ: \"لا نفقة\" موجود في الرواية السابقة وكذا عند مسلم. وأما لفظ \"لا سكنى\"، فأخرجه مسلم في صحيحه، انظر تخريج ح ٥٠٣٤، وح ٥٠٣٩.","vol":"11","page":628},{"text":"٥٠٣٣ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، عن مالك (^١)، عن عبد الله بن يزيد مولى الأسود بن سفيان، عن أبي سلمة، عن فاطمة \"أنَّ أبا عمرو بن حفص طلقها البتة … \" وذكر الحديث (^٢).\n_________\n(^١) رواه في الموطأ، في الطلاق، باب ما جاء في نفقة المطلقة ص ٣٥٨ - ح ٦٧ - .\n(^٢) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٤) - ح ٣٦ - عن يحيى، قال: قرأت على مالك، به. مثله.\nوسبق أن ذكر المصنف ﵀ هذا الحديث عن نفس الشيخ، في النكاح، تحت باب ذكر الأخبار الدالة على الإباحة للرجل أن يخطب المرأة المخطوبة.","vol":"11","page":629},{"text":"٥٠٣٤ - حدثنا أبو الأحوص إسماعيل بن إبراهيم صاحبنا، قال: حدثنا يعقوب بن عبد الرحمن،\nح وحدثنا أبو أمية، حدثنا محمد بن جهضم (^١)، قال: حدثنا إسماعيل بن جعفر (^٢)، كلاهما عن أبي حازم، عن أبي سلمة، عن فاطمة بنت قيس \"أنه طلقها زوجها في عهد النبي ﷺ وكان أنفق عليها نفقةَ دون (^٣)، فلما رأت ذلك قالت: والله لأُعْلِمنّ رسول الله ﷺ، فإن كانت لي نفقةٌ أخذت الذي يصلح، وإن لم يكن لي نفقة لم آخذ منها شيئًا. قالت: فذكرت ذلك لرسول الله ﷺ فقال: لا نفقة لك ولا سكنى\" (^٤).\n_________\n(^١) الثقفي، البصري.\n(^٢) الأنصاري، الزُرقي.\n(^٣) دون: الحقير. لسان العرب ١٣/ ١٦٤.\n(^٤) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٤ - ١١١٥) =\n⦗٦٣٠⦘ = - ح ٣٧ - من طريق يعقوب بن عبد الرحمن وعبد العزيز بن حازم، جميعا عن أبي حازم، به. مثله. سوى أنه قال \"يصلحني\" وقال: \"منه\".","vol":"11","page":629},{"text":"٥٠٣٥ - حدثنا محمد بن مهل (^١)، وأحمد بن يوسف السلمي، قالا: حدثنا عبد الرزاق (^٢)، ح وحدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن عبيد الله بن عبد الله بن عتبة. \"أنَّ أبا عمرو بن حفص بن المغيرة خرج مع علي بن أبي طالب إلى اليمن، فأرسل إلى امرأته فاطمة بنت قيس بتطليقة كانت بقيت من طلاقها، وأمر لها الحارث بن هشام وعياش بن أبي ربيعة بنفقة فاستقلتها، فقالا لها: والله ما لك من نفقة إلا أن تكوني حاملا، فأتت النبي ﷺ فذكرت له قولهما. -وقال الدبري: فذكر (^٣) له أمرها - فقال النبي ﷺ: لا نفقة لك، واستأذنته في الانتقال فأذن لها. فقالت: أين يا رسول الله؟ فقال: إلى ابن أم مكتوم -وكان أعمى- تَضَعُ ثيابها عنده ولا يراها، فلما مضت عدتها أنكحها النبي ﷺ أسامة بن زيد، فأرسل إليها مروانُ قبيصةَ بن ذؤيبٍ يسألها عن هذا الحديث، فحدثته به، فقال مروان: لم نسمع هذا الحديث إلا من امرأة. سنأخذ بالعصمة التي وجدنا الناس عليها، فقالت فاطمة حين\n⦗٦٣١⦘ بلغها قول مروان: بيني وبينكم القرآن، قال الله ﷿ ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ (^٤) -إلى قوله- ﴿لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ (^٥).\nقالت: هذا لمن كانت له مراجعة، فأيّ أمر يحدث بعد الثلاث؟ فكيف تقولون: لا نفقة لها إذا لم تكن حاملا، ما تحبسونها\" (^٦).\n_________\n(^١) هو محمد بن عبد الله بن مهل.\n(^٢) رواه في المصنف، في الطلاق، باب عدة الحبلى ونفقتها (٧/ ٢٠) - ح ١٢٠٢٤ - .\n(^٣) في المصنف: فذكرت.\n(^٤) اللوحة تنتهي عند قوله تعالى ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ﴾.\n(^٥) سورة الطلاق، آية ١.\n(^٦) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٧) - ح ٤١ - عن إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، به. مثله. لكنه قال: \"فعلام تحبسونها\". وكذا في المصنف.","vol":"11","page":630},{"text":"٥٠٣٦ - حدثنا إسحاق بن إبراهيم، عن عبد الرزاق (^١)، عن معمر، عن الزهري، عن (^٢) عبيد الله بن عبد الله، \"أنَّ عبد الله بن عمرو بن عثمان طلق وهو غلام شاب في إمارة مروان بنت سعيد بن زيد (^٣) ابنة قيس، فطلقها البتة، فأرسلت إليها خالتها فاطمة بنت قيس فأمرتها بالانتقال من بيت زوجها عبد الله بن عمرو تُسمع (^٤) بذلك مروان،\n⦗٦٣٢⦘ فأرسل إلى ابنة سعيد بن زيد فأمرها أن ترجع (^٥) إلى مسكنها، وسألها ما حملها على الانتقال قبل أن تقضي عدتها، فأرسلت تخبره أن خالتها فاطمة بنت قيس أفتتها بذلك، وأخبرتها أنَّ رسول الله ﷺ أفتاها بالانتقال -أو قال بالخروج- حين طلقها أبو عمرو بن حفص المخزومي فأرسل مروان قبيصة بن ذؤيب إلى فاطمة بنت قيس يسألها عن ذلك، فأخبرته أنها كانت تحت أبي عمرو بن حفص المخزومي قالت: وكان رسول الله ﷺ أمّر عليًّا على بعض اليمن، فخرج معه زوجها وبعث إليها بتطليقة بقيت لها … \" وذكر الحديث بطوله (^٦).\n_________\n(^١) رواه في المصنف، في الطلاق، باب عدة الحبلى ونفقتها (٧/ ٢٢) - ح ١٢٠٢٥.\n(^٢) في المصنف: أخبرني.\n(^٣) في المصنف: زاد: وأمها ابنة …\n(^٤) في المصنف: فسمع ذلك مروان.\n(^٥) في الأصل: أن رجع. وفي المصنف: أن ترجع. وهو الصواب للسياق.\n(^٦) أخرجه مسلم في صحيحه، عن إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، به. وتقدم تخريجه في الحديث السابق. زاد أبو عوانة من أول الحديث: \"أن عبد الله بن عمرو بن عثمان طلق -إلى قوله: - أفتتها بذلك، وأخبرتها\".\nولفظ: \"وكان رسول الله ﷺ أمَّر عليًّا على بعض اليمن\".","vol":"11","page":631},{"text":"٥٠٣٧ - حدثنا علي بن عثمان النفيلي (^١)، وعثمان بن خُرّزاذ الأنطاكي (^٢)، قالا: حدثنا عثمان بن أبي شيبة، قال: حدثنا يحيى بن آدم، قال: حدثنا الحسن بن صالح، عن السدي، عن البهي، عن فاطمة بنت قيس، قالت: \"طلقني زوجي ثلاثًا فلم يجعل لي رسول الله ﷺ سكنى\n⦗٦٣٣⦘ ولا نفقة\" (^٣).\n_________\n(^١) علي بن عثمان بن محمد بن سعيد الحراني.\n(^٢) عثمان بن عبد الله.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٠) - ح ٥١ - عن حسن بن علي الحُلوَاني، حدثنا يحيى بن آدم به، مثله.","vol":"11","page":632},{"text":"٥٠٣٨ - ز حدثنا عباس الدوري، قال: حدثنا شاذان (^١)، قال: حدثنا الحسن بن صالح (^٢)، عن السُدي (^٣)، عن البهي (^٤)، عن عائشة \"أنَّ النبي ﷺ قال لفاطمة: يا فاطمة إنما السكنى لمن كان لزوجها عليها الرجعة\" (^٥).\n_________\n(^١) هو الأسود بن عامر.\n(^٢) الحسن بن صالح بن صالح بن حي.\n(^٣) إسماعيل بن عبد الرحمن بن أبي كريمة السُّدِّي.\n(^٤) عبد الله البَهِيّ، بفتح الموحدة وكسر الهاء وتشديد التحتانية، مولى مصعب بن الزبير.\n(^٥) إسناده حسن.\nوهذا الحديث من زوائد أبي عوانة على مسلم.","vol":"11","page":633},{"text":"٥٠٣٩ - حدثنا محمد بن أحمد بن السكن أبو خراسان -بغدادي (^١) - قال: حدثنا عتاب بن زياد المروزي (^٢)، قال: حدثنا أبو حمزة السكري (^٣)، عن مُطرف (^٤)، عن الشعبي قال:\n⦗٦٣٤⦘ سمعت فاطمة بنت قيس قالت: \"طلقني زوجي فأتيت النبي ﷺ فقال: لا سكنى لك ولا نفقة\" (^٥).\n_________\n(^١) محمد بن أحمد بن السكن، أبو بكر القطيعي.\nقلت: وقد أخطأ في الإحالة محقق المقتنى في سرد الكنى فقال: هو ابن أبي خلف روى عنه م د.\n(^٢) عتاب بن زياد الخراساني، أبو عمرو، صدوق. التقريب ٤٤٥٣.\n(^٣) هو محمد بن ميمون المروزي.\n(^٤) مُطرف بن طريف.\n(^٥) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها (٢/ ١١١٨) - ح ٤٤ - من طريق سلمة بن كهيل عن الشعبي، به، نحوه.\nو- ح ٥١ - من طريق السدي عن البهي، عن فاطمة بنت قيس. مثله. وفيه: \"فلم يجعل لي رسول الله ﷺ\" بدل: \"فأتيت رسول الله ﷺ\".","vol":"11","page":633},{"text":"٥٠٤٠ - حدثنا الفضل بن عبد الجبار الباهلي (^١)، قال: حدثنا علي بن الحسن بن شقيق (^٢)، قال: حدثنا أبو حمزة السكري، عن مطرف بهذا الإسناد نحوه (^٣).\n_________\n(^١) الفضل بن عبد الجبار الباهلي.\n(^٢) أبو عبد الرحمن المروزي، ثقة حافظ. التقريب ٤٧٤٠.\n(^٣) أخرجه مسلم في صحيحه، من طريق سلمة بن كهيل عن الشعبي، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":634},{"text":"٥٠٤١ - حدثنا أبو عبيدة السري بن يحيى الكوفي، قال: حدثنا يحيى بن يعلى (^١)، قال: حدثنا زائدة (^٢)، عن مطرف، عن عامر، قال: حدثتني فاطمة بنت قيس أخت الضحاك بن قيس قالت: \"طلقني زوجي ثلاثًا، فأتيت النبي ﷺ أسأله النفقة والسكنى، فلم يجعل لي سكنى ولا نفقة. فقال رجل من القوم: إن عمر ﷺ قد رد ذلك عليها، وقال: إنما\n⦗٦٣٥⦘ أنت امرأة. فقال الشعبي: ألا أصدق امرأة فقيهة نزل بها هذا؟ \" (^٣).\n_________\n(^١) ابن الحارث المحاربي.\n(^٢) ابن قدامة الثقفي.\n(^٣) أخرجه مسلم في صحيحه، من طريق سلمة بن كهيل عن الشعبي، بنحوه. إلى قوله: \"ولا نفقة\". وتقدم تخريجه في ح ٥٠٣٩.\nوأما لفظ: \"إن عمر قد رد ذلك عليها\" فقد أخرجه مسلم أيضا في صحيحه، في الطلاق، باب المطلقة ثلاثا (٢/ ١١١٨) - ح ٤٦ - من طريق عمار بن زريق عن أبي إسحاق. وفيه قال عمر: لا نترك كتاب الله وسنة نبينا ﷺ لقول امرأة … الحديث.","vol":"11","page":634},{"text":"٥٠٤٢ - حدثنا ابن أبي الحنين (^١)، قال: حدثنا أبو غسان (^٢)، قال: حدثنا مسعود الجعفي (^٣)، عن مطرف بمثله \"ولا نفقة\" (^٤).\n_________\n(^١) محمد بن الحسين.\n(^٢) مالك بن إسماعيل.\n(^٣) ابن سعد الجعفي.\n(^٤) أخرجه مسلم في صحيحه، من طريق سلمة بن كهيل عن الشعبي، به. وتقدم تخريجه في ح ٥٠٣٩.","vol":"11","page":635},{"text":"٥٠٤٣ - حدثنا أبو أمية، قال: حدثنا معلى بن منصور، قال: حدثنا أبو عوانة، عن مطرف، عن عامر، قال: سألت فاطمة عن المرأة يطلقها زوجها، فقالت: \"طلقني زوجي ثلاثًا على عهد النبي ﷺ، فأتيت النبي ﷺ فلم يجعل لي سكنى ولا نفقة\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق سلمة بن كهيل عن الشعبي، به. وتقدم تخريجه في ح ٥٠٣٩. ليس فيه: \"سألت فاطمة عن المرأة يطلقها زوجها\". ولا قولها: \"على عهد النبي ﷺ\".","vol":"11","page":635},{"text":"٥٠٤٤ - حدثنا سليمان بن سيف أبو داود الحراني، قال: حدثنا سهل بن حماد أبو عتاب،\nح وحدثنا يونس بن حبيب، قال: حدثنا أبو داود الطيالسي (^١)، قالا: حدثنا قرة بن خالد، قال: حدثنا سيّار أبو الحكم، عن الشعبي، قال: \"دخلنا على فاطمة بنت قيس فأتحفتنا برطب يقال له ابن طاب، وسقتنا سويق سُلت (^٢)، فسألناها عن المطلقة ثلاثًا: أين تعتد؟ فقالت: أذن لي رسول الله ﷺ وقد طلقني بَعْلي أن أعتد في أهلي\" (^٣).\n_________\n(^١) والحديث في مسنده ص ٢٢٨ - ٢٢٩ - ح ١٦٤٦ - . وزاد في آخره قصة الجساسة.\n(^٢) سُلت: السُّلت، ضرب من الشعير أبيض لا قشر له. وقيل: هو نوع من الحنطة. النهاية ٢/ ٣٨٨.\n(^٣) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثا لا نفقة لها (٢/ ١١١٨) - ح ٤٣ - من طريق خالد بن الحارث، حدثنا قرة، به. مثله. وفيه \"فسألتها\".\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا (مساواة).\n٢ - تمييز الراوي \"قرة\" عند أبي عوانة بذكر اسم أبيه \"خالد\".","vol":"11","page":636},{"text":"٥٠٤٥ - حدثنا علي بن عثمان النفيلي، وأبو داود الحراني، قالا: حدثنا يعلى بن عبيد،\nح وحدثنا عمار بن رجاء، قال: حدثنا أبو نعيم قالا: حدثنا زكريا بن أبي زائدة (^١)، عن عامر قال: حدثتني فاطمة بنت قيس: \"أنّ زوجها طلقها\n⦗٦٣٧⦘ ثلاثًا، فأتت رسول الله ﷺ فأمرها فاعتدت عند ابن عمها (^٢) ابن أم مكتوم\" (^٣).\n_________\n(^١) زكريا بن أبي زائدة خالد، أبو يحيى الكوفي.\n(^٢) قال النووي: وهو ابن عمها مجازًا يجتمعان في فهر، واختلفت الرواية في اسم ابن أم مكتوم، فقيل عمرو. وقيل: عبد الله. وقيل غير ذلك. قال الحافظ: هو عمرو بن زائد. وعمرو هو قول الأكثر. شرح مسلم ١٠/ ٣٤٣، الإصابة ٢/ ٥٣٥.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٨) - ح ٤٥ - من طريق أبي إسحاق عن الشعبي به، نحوه. وزاد: \"فأردت النقلة\" وزاد \"عمرو\".","vol":"11","page":636},{"text":"٥٠٤٦ - حدثنا الحارث (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا زكريا، بمثله (^٢).\n_________\n(^١) الحارث بن محمد بن أبي أسامة.\n(^٢) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.\nوطريق زكريا بن أبي زائدة عن الشعبي، من زوائد أبي عوانة على مسلم.","vol":"11","page":637},{"text":"٥٠٤٧ - حدثنا أحمد بن ملاعب، قال: حدثنا محمد بن سعيد بن الأصبهاني، قال: حدثنا إبراهيم بن الزبرقان (^١)، عن أبي إسحاق الشيباني (^٢)، عن الشعبي، عن فاطمة بنت قيس قالت: \"كنت تحت رجل من بني المغيرة، فطلقني ثلاثا، فأرسل إلي: اخرجي من بيتي، فأرسلت أطلب النفقة، فقال: ليس لك نفقة ولا سكنى، فأتيت النبي ﷺ فذكرت ذلك له. قال: لك السكنى والنفقة، فأرسل إلى النبي ﷺ فأخبر أنه طلقني ثلاثًا،\n⦗٦٣٨⦘ قال: فلا إذًا، اعتدي في بيت أم شريك. ثم قال: إن أم شريك مغشية البيت، ولكن اعتدي في بيت ابن أم مكتوم، فإنه رجل ذاهب البصر\" (^٣).\n_________\n(^١) أبو إسحاق الشيباني الكوفي التميمي.\n(^٢) سليمان بن أبي سليمان (فيروز) الكوفي.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٧) - ح ٤٢ - من طرق عن عامر الشعبي، به. مختصرًا.\nورواه من طريق أبي سلمة عنها ﵂. به. نحوه مختصرًا (٢/ ١١١٥) - ح ٣٨ - .\nزاد أبو عوانة: \"اعتدي في بيت أم شريك. ثم قال: إن أم شريك مغشية البيت\".","vol":"11","page":637},{"text":"٥٠٤٨ - حدثنا علي بن حرب، قال حدثنا محمد بن فضيل (^١)، عن حصين (^٢)، عن عامر، عن فاطمة بنت قيس \"أنّ زوجها طلقها فرفع ذلك إلى النبي ﷺ فلم يجعل لها سكنى ولا نفقة. واعتدت في بيت ابن أم مكتوم. فرفع ذلك إلى عمر فقال: لا ندع كتاب الله ﷿ لقول امرأة لعلها نسيت\" (^٣).\n_________\n(^١) ابن غزوان.\n(^٢) حصين بن عبد الرحمن السلمي، الكوفي.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٨) - ح ٤٦ - من طريق أبي إسحاق عن عامر، به. بألفاظ مختلفة وفيه قصة.","vol":"11","page":638},{"text":"٥٠٤٩ - حدثنا أحمد بن عصام الأصبهاني، قال حدثنا أبو أحمد الزبيري (^١)، قال: حدثنا عمار بن رُزَيق، عن أبي إسحاق، قال: \"كنت مع الأسود بن يزيد جالسًا في المسجد (^٢) الأعظم، ومعنا الشعبي، فحدث\n⦗٦٣٩⦘ الشعبي بحديث فاطمة بنت قيس أنَّ رسول الله ﷺ لم يجعل لها سكنى ولا نفقة، فأخذ الأسود كفًّا من حصى فحصبه، ثم قال: ويلك! تحدث بمثل هذا؟! قال عمر: لا نترك كتاب الله ﷿ وسنة نبيه ﵇ لقول امرأة لا ندري حفظت أم نسيت، لها السكنى والنفقة، قال الله ﷿ ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ (^٣) \" (^٤).\n_________\n(^١) محمد بن عبد الله.\n(^٢) أي مسجد الكوفة.\n(^٣) سورة الطلاق، آية ١.\n(^٤) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها (٢/ ١١١٨ - ١١١٩) - ح ٤٦ - عن محمد بن عمرو بن جبلة، حدثنا أبو أحمد، به. مثله. وفيه: \"نبينا ﷺ\" وزاد لفظ: \"لعلها\" بعد قوله: \"لا ندري\".\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - تمييز الراوي (أبو أحمد) عند أبي عوانة بذكر نسبه.","vol":"11","page":638},{"text":"٥٠٥٠ - حدثنا بكار بن قتيبة، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن الشعبي، عن فاطمة بنت قيس قالت: \"طلقني زوجي ثلاثًا، فأردت النفقة، فأتيت النبي ﷺ فقال: انتقلي إلى بيت ابن عمك عمرو بن أم مكتوم\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٨) - ح ٤٥ - من طريق يحيى بن آدم، حدثنا عمار بن رُزيق، به، مثله، وفيه: \"النقلة\" بدل \"النفقة\". وزاد \"فاعتدي عنده\".","vol":"11","page":639},{"text":"٥٠٥١ - حدثنا الصغاني وأبو فروة الرهاوي (^١)، قالا: حدثنا أبو الجواب (^٢)، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن الشعبي، عن فاطمة بنت قيس قالت: \"طلقني زوجي فأردت النقلة، فأتيت رسول الله ﷺ فقال: انتقلي إلى ابن عمك عمرو بن أم مكتوم فاعتدي عنده، فحصبه الأسود فقال: ويلك! لم تفتي هذا؟ قد أتت عمر فقال: إن جئتِ بشاهدين يشهدان أنهما سمعا من رسول الله ﷺ، وإلا لم نترك كتاب الله بقول امرأة، قال الله ﷿: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ (^٣) \" (^٤). حديثهما واحد.\n_________\n(^١) يزيد بن محمد.\n(^٢) الأحوص بن جَوَّاب -بفتح الجيم وتشديد الواو- الضبي، كوفي.\n(^٣) سورة الطلاق، آية ١.\n(^٤) أخرجه مسلم في صحيحه، من طريق يحيى بن آدم، حدثنا عمار بن رزيق، به. إلى قوله: \"فاعتدي عنده\" وتقدم تخريجه في الحديث السابق.\nوأما قوله: \"فحصبة الأسود … \" إلى آخر الحديث. فأخرجه مسلم من طريق أبي أحمد، حدثنا عمار بن رُزيق، به. نحوه. وتقدم تخريجه في ح ٥٠٣٩.\nزاد أبو عوانة قوله: \"إن جئت بشاهدين يشهدان أنهما سمعا من رسول الله ﷺ\".","vol":"11","page":640},{"text":"٥٠٥٢ - حدثنا أبو عبيدة ابن أخي هناد، قال: حدثنا قبيصة بن عقبة، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن الشعبي، عن\n⦗٦٤١⦘ فاطمة بنت قيس قالت: \"طلقني زوجي ثلاثًا، فأردت النُقلة، فأتيت النبي ﷺ فقال: انتقلي إلى ابن عمك عمرو بن أم مكتوم، فاعتدي عنده. فجاء الأسود وهو يحدث بهذا فقال: ويلك! لم تفتي الناس بهذا؟ قد أتت عمر ﷺ فقال لها: … \" فذكر بمثله (^١).\n- رواه أحمد بن عبدة، عن أبي داود (^٢)، عن سليمان بن معاذ (^٣)، عن أبي إسحاق، نحو حديث أبي أحمد، بقصته فيه (^٤).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق يحيى بن آدم، وأبي أحمد كلاهما عن عمار، به.\nنحو. وتقدم تخريجه في الحديث السابق.\n(^٢) هو الطيالسي. ولم أقف على الطريق في المسند المطبوع.\n(^٣) سليمان بن قَرْم -بفتح القاف وسكون الراء- ابن معاذ، البصري، أبو داود البصري، النحوي. قال الحافظ: سيء الحفظ يتشيع، من السابعة. التقريب ٢٦١٥.\n(^٤) وصله مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٩) - ح ٤٦ - عن أحمد بن عبدة الضبي، به. ولم يذكر لفظه.","vol":"11","page":640},{"text":"٥٠٥٣ - حدثنا إسماعيل بن عيسى (^١)، قال: حدثنا يزيد بن أبي حكيم، قال: حدثنا سفيان،\nح وأخبرني أبو سلمة الفقيه الصنعاني، قال: حدثنا عبد الملك الذماري،\nح وحدثنا أبو داود السجزي (^٢)، قال: حدثنا محمد بن كثير (^٣)،\n⦗٦٤٢⦘ ح وحدثنا أبو إسماعيل الترمذي، قال: حدثنا أبو حذيفة (^٤)، قالوا: حدثنا سفيان الثوري، قال: حدثنا سلمة بن كهيل، عن الشعبي، عن فاطمة بنت قيس \"أنّ زوجها طلقها فلم يجعل لها النبي ﷺ نفقة ولا سكنى\" (^٥).\n_________\n(^١) الجيشاني.\n(^٢) السجستاني صاحب السنن، وقد رواه في سننه، في الطلاق، باب في نفقة المبتوتة ح ٢٢٨٨.\n(^٣) العبدي.\n(^٤) موسى بن مسعود، النهدي.\n(^٥) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٨) - ح ٤٤ - من طريق عبد الرحمن بن مهدي، حدثنا سفيان، به. وفيه \"عن المطلقة ثلاثًا\" بدل \"أن زوجها طلقها\". وقد ذكر \"سفيان\" مهملًا عند مسلم، ومُيز عند أبي عوانة بذكر نسبه \"الثوري\"، وهما من فوائد الاستخراج.","vol":"11","page":641},{"text":"٥٠٥٤ - حدثنا السلمي (^١)، والدبري، قال السلمي: حدثنا عبد الرزاق (^٢)، عن الثوري، عن سلمة بن كهيل، بمثله \"فجئت النبي ﷺ فسألته فقال: لا نفقة لك ولا سكنى\" (^٣).\n_________\n(^١) أحمد بن يوسف.\n(^٢) رواه في المصنف، في الطلاق، باب في الكتاب والباب السابقين (٧/ ٢٤) - ح ١٢٠٢٧ - وروى الزيادة الآتية في ح ٥٠٥٥.\n(^٣) أخرجه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":642},{"text":"٥٠٥٥ - وحدثنا يوسف (^١)، قال: حدثنا محمد بن كثير (^٢)، عن سفيان، بمثله. وزاد: \"قال (^٣): فذكرت ذلك لإبراهيم، فقال إبراهيم: قال\n⦗٦٤٣⦘ عمر: لا ندع كتاب الله وسنة نبينا لقول امرأة. لها السكنى والنفقة\" (^٤).\n_________\n(^١) هو يوسف بن يعقوب القاضي.\n(^٢) العبدي.\n(^٣) أي الشعبي.\n(^٤) أخرجه مسلم في صحيحه، من طريق عبد الرحمن بن مهدى عن سفيان، به. وتقدم تخريجه في ح ٥٠٥٣، وقول عمر ﵁، رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٩) - ح ٤٦ - من طريق أبي إسحاق، عن الشعبي، عن الأسود، قال قال عمر فذكره.","vol":"11","page":642},{"text":"٥٠٥٦ - حدثنا علي بن عثمان النفيلي وأبو داود الحراني، قالا: حدثنا أبو جعفر النفيلي (^١)، قال: حدثنا هُشيم (^٢)، قال: حدثنا سيار (^٣)، وحفص ومغيرة (^٤) وإسماعيل بن أبي خالد وداود بن أبي هند؛ كلهم: عن الشعبي قال: \"دخلت على فاطمة بنت قيس. فسألتها عن قضاء رسول الله ﷺ عليها. قال: قالت: طلقها زوجها التبةَ، فخاصَمَتْهُ إلى النبي ﷺ في السكنى والنفقة. قالت: فلم يجعل لي سكنى ولا نفقة، وأمرني أن أعتد في بيت ابن أم مكتوم\" (^٥).\n_________\n(^١) عبد الله بن محمد بن علي بن نُفيل، النفيلي الحراني.\n(^٢) هو ابن بشير.\n(^٣) أبو الحكم العنزي.\n(^٤) ابن مقسم الضبي.\n(^٥) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها (٢/ ١١٧) - ح ٤٢ - عن زهير بن حرب، حدثنا هُشيم به. مثله.\nوزاد مع سيار وحفص وغيرهما: \"أشعث ومجالد\".","vol":"11","page":643},{"text":"٥٠٥٧ - حدثنا أبو أمية، قال: حدثنا شريح بن النعمان (^١)، قال: حدثنا هشيم، عن حصين (^٢)، وسيّار، والمغيرة، وداود، ومجالد (^٣)، والأشعث (^٤)، كلهم عن الشعبي قال: \"دخلت على فاطمة بنت قيس بالمدينة فسألتها عن قضاء رسول الله ﷺ … \" مثله (^٥).\n_________\n(^١) ابن مروان، الجوهري.\n(^٢) ابن عبد الرحمن السلمي.\n(^٣) مجالد بن سعيد.\n(^٤) ابن سوار.\n(^٥) أخرجه في صحيحه، عن يحيى بن يحيى، أخبرنا هشيم، به. وأحال على حديث زهير عن هشيم. وتقدم تخريجه في الحديث السابق.\nزاد مسلم مع حصين وداود ومغيرة: \"إسماعيل\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (شريح)، ولعله خطأ طباعي، وصوابه: (سريج)، كما في نسخة كوبريللو (٣/ ق ١٠٧/ ب)، وهو على الصواب في ط. دار المعرفة: (٤٦٢٢) وإتحاف المهرة (٢٣٣٢٩).","vol":"11","page":644},{"text":"٥٠٥٨ - حدثنا أبو الحسن أحمد بن مسعود المقدسي (^١)، قال: حدثنا محمد بن عيسى ابن الطباع (^٢)، قال: حدثنا هشيم، أخبرنا سيار، ومغيرة، وحصين، وإسماعيل، وداود؛ كلهم: عن الشعبي، عن فاطمة قالت: \"طلقني زوجي … \" فذكر مثله (^٣).\n_________\n(^١) أبو عبد الله أحمد بن مسعود المقدسي الخياط.\n(^٢) محمد بن عيسى بن نجيح البغدادي.\n(^٣) أخرجه مسلم في صحيحه، عن زهير بن حرب، حدثنا هُشيم، به. وتقدم تخريجه في ح ٥٠٥٦.","vol":"11","page":644},{"text":"٥٠٥٩ - حدثنا عبد الله بن محمد المقري أبو محمد (^١)، قال: حدثنا\n⦗٦٤٥⦘ داود بن عمرو (^٢)، قال: حدثنا منصور بن أبي الأسود (^٣)، عن مغيرة، عن الشعبي، عن فاطمة، بمثله (^٤).\n_________\n(^١) عبد الله بن محمد بن إسماعيل البزار، أبو محمد المقرئ.\n(^٢) ابن زهير الضبي.\n(^٣) الليثي الكوفي.\n(^٤) أخرجه مسلم في صحيحه، من طريق هشيم عن مغيرة وغيره عن الشعبي، به. وتقدم تخريجه في ح ٥٠٥٦. وطريق منصور، عن مغيرة من زوائد أبي عوانة على مسلم.","vol":"11","page":644},{"text":"٥٠٦٠ - حدثني أبو بكر محمد بن أحمد بن السكن أبو خراسان، والصغاني، قالا: حدثنا محمد بن سابق، قال: حدثنا ورقاء (^١)، عن عمرو بن دينار، عن عطاء بن أبي رباح، عن فاطمة بنت قيس قالت \"طلقني زوجي ثلاثًا، فأتيت النبي ﷺ فذكرت ذلك له، فقال: لا سكنى لك ولا نفقة، اذهبي فاعتدي في بيت ابن أم مكتوم\" (^٢).\n_________\n(^١) ابن عمر اليشكري.\n(^٢) أخرجه مسلم في صحيحه، من طريق الشعبي عن فاطمة نحوه. وتقدم تخريجه في ح ٥٠٥٦، وطريق عطاء عن فاطمة من زوائد أبي عوانة على مسلم.","vol":"11","page":645},{"text":"٥٠٦١ - حدثنا أبو الربيع الحسين بن الهيثم الرازي (^١) بهمدان، قال: حدثنا عمر بن محمد بن الحسن الأسدي (^٢)، قال: حدثنا\n⦗٦٤٦⦘ أبي (^٣)، عن محمد بن أبان (^٤)، عن عبد الملك بن عمير (^٥)، عن الشعبي، عن فاطمة بنت قيس قالت: \"طلقني زوجي ثلاثًا … \" فذكر السكنى والنفقة (^٦).\n_________\n(^١) الحسين بن الهيثم بن ماهان، أبو الربيع الكسائي الرازي. قال الدارقطني: لا بأس به.\nسؤالات الحاكم رقم ٨٤.\n(^٢) - خ س- عمر بن محمد المعروف بابن التّلّ، الكوفي، قال أبو حاتم: صدوق. ووثقه الدارقطني وغيره. وقال ابن حبان: يعتبر حديثه ما حدث من كتاب أبيه، فإن في =\n⦗٦٤٦⦘ = روايته التي يرويها من حفظه بعض مناكير. وقال الحافظ: صدوق ربما وهم. الجرح والتعديل ٦/ ١٣٢، سؤالات الحاكم رقم ٤٠٤، الثقات ٨/ ٤٤٧، التقريب ٤٩٩٨.\n(^٣) - خ س ق - محمد بن الحسن بن الزبير الأسدي. قال الحافظ: صدوق فيه لين. وقد روى له البخاري متابعة. هدي الساري ص ٤٣٨، التقريب ٥٨٥٣.\n(^٤) لعله محمد بن أبان الجعفي، قد سماه بالجعفي المزي في تهذيب الكمال في ترجمة تلميذه.\n(^٥) عبد الملك بن عمير اللخمي.\n(^٦) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثا لا نفقة لها (٢/ ١١١٨) - ح ٤٤ - من طريق سلمة بن كهيل عن الشعبي، به.","vol":"11","page":645},{"text":"٥٠٦٢ - حدثنا أبو حاتم الرازي، قال: حدثنا حسين بن الأسود (^١)، قال: حدثنا يحيى بن آدم، قال: حدثنا أبو بكر بن عياش (^٢)، عن أبي حصين (^٣)، عن الشعبي، عن فاطمة بنت قيس \"أنّ النبي ﷺ لم يجعل لها نفقة حين طلقها زوجها\" (^٤).\n_________\n(^١) - د ت - الحسين بن علي بن الأسود العجلي، وقد ينسب إلى جده، صدوق يخطئ كثيرًا. التقريب ١٣٤٠.\n(^٢) أبو بكر بن عياش بن سالم الأسدي.\n(^٣) عثمان بن عاصم بن حصين الأسدي.\n(^٤) أخرجه مسلم في صحيحه، عن سلمة بن كهيل عن الشعبي، به. نحوه. وزاد \"السكنى\" وتقدم تخريجه في ح ٥٠٦١.","vol":"11","page":646},{"text":"٥٠٦٣ - حدثنا حمدان بن موسى أبو سعيد المسكي (^١)، قال: حدثنا عصام بن يوسف (^٢)، قال: حدثنا أبو بكر بن عياش، عن أبي حصين، عن الشعبي، عن فاطمة بنت قيس \"أنّ زوجها طلقها ثلاثًا، فأتت النبي ﷺ فلم يجعل لها سكنى ولا نفقة\".\n_________\n(^١) سماه أبو عوانة بـ: حمدان، وغيره بـ: محمد بن موسى أبو سعيد البلخي، المسكي، لم أقف فيه على جرح ولا تعديل، إلا أن تلميذه العقيلي اعتمده في ١٥ موضعًا مما انتقد على الرواة فوقه، مما يدل على اعتماده لديه ورضاه عنه، والله أعلم.\nوالمسكي: بكسر الميم، نسبة إلى بيع المسك. مختصر تاريخ نيسابور (رقم: ٥٩٠)، الكنى لأبي أحمد الحاكم (٣/ ٣٢٥)، الأنساب للسمعاني (١٢/ ٢٥٦).\n(^٢) ذكره المزي ضمن تلاميذ أبو بكر بن عياش، وزاد اليربوعي.\nولعله: عصام بن يوسف بن ميمون بن قدامة أبو محمد، ويقال: أبو عصمة، الباهلي البلخي (ت: ٢١٥). قال ابن حبان: كان صاحب حديث، ثبتا في الرواية، وربما أخطأ. وقال الذهبي: كان هو وأخوه إبراهيم شيخي بلخ في زمانهما. وقال ابن عدي: روى عن الثوري وغيره أحاديث لا يتابع عليها. وزاد الحافظ في اللسان عن ابن سعد قال: كان عندهم ضعيفا في الحديث. وعن الخليلي قال: صدوق. الطبقات لابن سعد (٧/ ٣٧٩)، الكامل (٥/ ٣٧١، ١٥٣٤)، تاريخ الإسلام (٥/ ٤٣٦ / ٥٢١٠).","vol":"11","page":647},{"text":"٥٠٦٤ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الأويسي (^١)، قال: حدثنا ابن أبي الزناد (^٢)، عن أبيه، عن عامر الشعبي، أن فاطمة بنت\n⦗٦٤٨⦘ قيس أخبرته \"أنّ زوجها طلقها فأمرها نبي الله ﷺ فانتقلت إلى ابن أم مكتوم فاعتَدتْ في بيته حتى حلّت\" (^٣).\n_________\n(^١) عبد العزيز بن عبد الله المدني.\n(^٢) - خت مق ٤ - عبد الرحمن بن أبي الزناد عبد الله بن ذكوان، صدوق، تغير حفظه لما قدم بغداد. قال علي بن المديني: ما حدث بالمدينة فهو صحيح، وما حدث ببغداد =\n⦗٦٤٨⦘ = أفسده البغداديون. التقريب ٣٨٨٦، الكواكب النيرات ص ٤٧٧.\nقلت: والراوي عنه مدني، ثم أيضا تابعه أبو بكر بن أبي عياش كما في ح ٥٠٦٣.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٨) - ح ٤٥ - . من طريق أبي إسحاق عن الشعبي، به. نحوه وزاد \"ثلاثًا\". زاد أبو عوانة لفظ: \"حتى حلت\".","vol":"11","page":647},{"text":"٥٠٦٥ - ز حدثنا يوسف (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج، قال: حدثني ميمون بن مِهْران (^٣)، قال: ذاكرت سعيد بن المسيب حديث فاطمة بنت قيس فقال: \"فتنت فاطمة الناس\" (^٤).\n_________\n(^١) يوسف بن سعيد المصيصي.\n(^٢) ابن محمد الأعور.\n(^٣) الجزري، أبو أيوب، ثقة فقيه. التقريب ٧٠٩٨.\n(^٤) الأثر رجاله ثقات. لكن حجاج اختلط في آخر عمره لما قدم بغداد قبل موته.\nوأخرجه أبو داود في سننه، في الطلاق، باب من أنكر ذلك على فاطمة - ح ٢٢٩٦ - من طريق زهير، حدثنا جعفر بن برقان، حدثنا ميمون مثله. وذكره الحافظ في المطالب العالية: في الطلاق باب سكنى المعتدة عن الطلاق الثلاث ٢/ ٥٧،٥٨.","vol":"11","page":648},{"text":"٥٠٦٦ - ز حدثنا أبو داود السجزي (^١)، قال: حدثنا هارون بن زيد (^٢)،\n⦗٦٤٩⦘ قال: حدثنا أبي (^٣)، عن سفيان (^٤)، عن يحيى بن سعيد (^٥)، عن سليمان بن يسار (^٦)، في خروج فاطمة قال: \"إنما كان ذلك من سوء الخلق\" (^٧).\n_________\n(^١) صاحب السنن، والأثر في سننه، تحت الكتاب والباب السابق - ح ٢٢٩٤ - .\n(^٢) - د س - ابن أبي الزرقاء، الموصلي. قال الذهبي: ثقة. وقال الحافظ: صدوق. =\n⦗٦٤٩⦘ = الكاشف ٣/ ١٨٨، التقريب ٧٢٧٥.\n(^٣) زيد بن أبي الزرقاء الموصلي، أبو موسى الثعلبي، قال الحافظ: صدوق. التقريب ٢١٥٠.\n(^٤) هو الإمام الثوري.\n(^٥) هو الأنصاري المدني.\n(^٦) الهلالي، المدني، مولى ميمونة وقيل أم سلمة.\n(^٧) الأثر: رجاله ثقات.\nقال المنذري ﵀: هذا مرسل. واختلف في سبب انتقالها. فقالت عائشة: كانت فاطمة في مكان وَحْش، فخيف عليها، فرخص لها رسول الله ﷺ في الانتقال. وقال سعيد: إنما نقلت عن بيت أحمائها لطول لسانها. مختصر سنن أبي داود ٣/ ٢٩٦.\nقلت: والصحيح ما قالته هي لرسول الله ﷺ، قالت: وأخاف أن يُقحَمَ علي \"أخرجه مسلم وأبو عوانة، انظر ح ٨٦٨. وقول عائشة قريب من هذا. والله أعلم.","vol":"11","page":648},{"text":"٥٠٦٧ - حدثنا يوسف، قال: حدثنا حجاج، عن ابن جريج، قال: أخبرني ابن شهاب، عن عروة، عن عائشة \"أنها كانت تنهى المطلقة أن تخرج من بيتها حتى تنقضي عدتها. وزعم عروة أن عائشة أنكرت ذلك على فاطمة\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق صالح بن كيسان عن ابن شهاب أن أبا سلمة ابن عبد الرحمن أخبره أن فاطمة بنت قيس أخبرته … وفيه وقال عروة: إن عائشة =\n⦗٦٥٠⦘ = أنكرت … فذكره.\nومن طريق عقيل عن ابن شهاب. وأحال على رواية صالح بن كيسان. وسبق تخريجه في ح ٥٠٢٦.\nوالبخاري في صحيحه، في الطلاق، باب المطلقة إذا خشي عليها في مسكن زوجها أن يقتحم عليها - ح ٥٣٢٨ - من طريق عبد الله أخبرنا ابن جريج، به.\nزاد أبو عوانة عليهما: \"أنها كانت تنهى المطلقة أن تخرج من بيتها حتى تنقضي عدتها\".","vol":"11","page":649},{"text":"٥٠٦٨ - حدثنا محمد بن علي ابن أخت غزال (^١)، قال: حدثنا هشام بن بهرام (^٢)،\nح وحدثنا عثمان بن خرزاذ، قال: حدثنا خلف بن هشام (^٣)، قال: حدثنا أبو شهاب (^٤)، عن الحجاج (^٥)، عن عطاء (^٦)، عن ابن عباس أن فاطمة بنت قيس قالت: \"لم يجعل لي رسول الله ﷺ سكنى ولا نفقة، واعتدت عند ابن أم مكتوم، وكانت قد طلقت ثلاثًا\" (^٧).\n_________\n(^١) أبو بكر، محمد بن علي بن داود بن عبد الله البغدادي، ت ٢٦٤ هـ. وثقه ابن يونس.\nتاريخ بغداد ٣/ ٥٩ - ٦٠، طبقات الحنابلة ١/ ٣٠٧.\n(^٢) هشام بن بهرام المدائني، ثقة. التقريب ٧٣٣٧.\n(^٣) خلف بن هشام بن ثعلب، البزار، ثقة. التقريب ١٧٤٧.\n(^٤) عبد ربه بن نافع الكِناني الحنّاط.\n(^٥) حجاج بن أرطاة، الكوفي.\n(^٦) عطاء بن أبي رباح، المكي.\n(^٧) في إسناد أبي عوانة الحجاج بن أرطاة، وهو كثير الخطأ، وقد عنعن. ولكن قد صرح بالتحديث عند الإمام أحمد في مسنده. وتابعه عمار بن رزيق عند مسلم. وقد رواه =\n⦗٦٥١⦘ = مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٧) - ح ٤٢ - من طريق الشعبي عن فاطمة، نحوه.\nوالإمام أحمد في مسنده (١/ ٤١٢) من طريق عبد الواحد، قال: حدثنا حجاج بن أرطاة، قال: حدثنا عطاء، به. مثله. إلى قوله: \" … ولا نفقة\".","vol":"11","page":650},{"text":"٥٠٦٩ - حدثني هلال بن العلاء، قال: حدثنا عبيد بن يحيى أبو سليم (^١)، قال: حدثنا حفص بن غياث، عن هشام بن عروة، عن أبيه، عن عائشة \"أن فاطمة بنت قيس قالت للنبي ﷺ: إن أبا بكر بن حفص طلقني ثلاثًا. وإني أخاف أنْ يُتَقحَّم (^٢) عليّ، فأمرها النبي ﷺ أن تعتد في بيت ابن أم مكتوم\" (^٣).\n_________\n(^١) الأسدي، أبو سليم الكوفي، ثقة مقرئ. التقريب ٤٤٣٤.\n(^٢) يُتقحّم علي: يُتَعرض لي ويَدْخل علي، من القُحْمة: أي المهلكة. النهاية ٤/ ١٩.\n(^٣) أخرجه مسلم في صحيحه، في الطلاق، باب المطلقة ثلاثًا لا نفقة لها (٢/ ١١٢١) - ح ٥٣ - عن محمد بن المثنى، حدثنا حفص بن غياث، به. نحوه. لكنه قال: \"يُقْتحم علي\".\nفوائد الاستخراج:\n١ - تمييز المهمل \"هشام\" بذكر اسم أبيه.\n٢ - ذكر كنية زوج فاطمة بنت قيس وهو \"أبو بكر بن حفص\".\n٣ - في مسلم: \"فأمرها فتحولت\" وعند أبي عوانة: فأمرها النبي ﷺ أن تعتد في بيت ابن أم مكتوم\".","vol":"11","page":651},{"text":"٥٠٧٠ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى (^١)، قال:\n⦗٦٥٢⦘ حدثنا الحسن بن صالح (^٢)، عن مغيرة (^٣)، قال: سمعت الشعبي يقول: حدثتنا فاطمة بنت قيس \"أنَّ زوجها طلقها ثلاثا فلم يجعل لها رسول الله ﷺ سكنى ولا نفقة\" (^٤).\n_________\n(^١) ابن باذام العبسي.\n(^٢) ابن صالح بن حي.\n(^٣) ابن مقسم الضبي.\n(^٤) أخرجه مسلم في صحيحه، من طريق هُشيم، عن مغيرة وغيره، به. نحوه. وتقدم تخريجه في ح ٥٠٥٦.","vol":"11","page":651},{"text":"٥٠٧١ - حدثنا عيسى بن أحمد العسقلاني، قال: أخبرنا النضر بن شميل، وحدثنا علي بن حرب، قال: حدثنا يعلى بن عبيد، قالا: حدثنا محمد بن عمرو، عن أبي سلمة، عن فاطمة بنت قيس قالت: \"كنت عند رجل من بني مخزوم فطلقني البتّة، فأرسلتُ إلى أهله أسألهم، فقالوا: ليست لك نفقة. فذكرت ذلك للنبي ﷺ، فقال النبي ﷺ: ليس لك عليهم نفقة وعليك العدة، انتقلي إلى أم شريك، ثم قال: إن أم شريك يدخل عليها أخوانها -وقال يعلى: إخوتها من المهاجرين الأولين- انتقلي إلى ابن أم مكتوم فإنه قد ذهب بصره. فإن وضعت شيئا من ثيابك لم ير شيئا، ولا تفوتينا بنفسك، فلما حللت خطبني معاوية بن أبي سفيان وأبو جهم، فقال النبي ﷺ: أما معاوية بن أبي سفيان فعائل لا شيء له. وأما أبو جهم فلا يضع عصاه عن عاتقه. أين أنتم من\n⦗٦٥٣⦘ أسامة! فنكحته. زاد النضر: فكأن أهلها كرهوا ذلك، فقالت: لا أنكح إلا الذي دعا إليه رسول الله ﷺ فنكحته\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١١٦) - ح ٣٩ - من طريق إسماعيل بن جعفر، عن محمد بن عمرو، به. نحوه. إلى لفظ: \"النفقة\". ثم أحال باقي الحديث إلى رواية يحيى بن أبي كثير عن أبي سلمة. وختمه بقوله: غير أن في حديث محمد بن عمرو \"لا تفوتينا بنفسك\" اهـ.\nزاد أبو عوانة من قولها: \"خطبني معاوية -إلى قوله: أين أنتم من أسامة\". وزيادة النضر بن شميل.","vol":"11","page":652},{"text":"٥٠٧٢ - حدثنا عمار بن رجاء، قال: حدثا يزيد (^١)، قال: أخبرنا محمد بن عمرو، عن أبي سلمة، عن فاطمة بنت قيس \"أنها حدثته وكتب فيها (^٢) كتابا أنها كانت تحت رجل من بني مخزوم فطلقها البتة … \" فذكر بمثل معناه (^٣).\n- روى أبو كريب، عن أبي أسامة، عن هشام بن عروة، حدثني أبي قال: \"تزوج يحيى بن سعيد بن العاص بنتَ عبد الرحمن بن الحكم، فطلقها، فأخرجها من عنده، فعاب ذلك عروة عليه. فقالوا: فإن فاطمة قد خرجت. قال عروة: فأتيت عائشة فأخبرتها بذلك، فقالت:\n⦗٦٥٤⦘ ما لفاطمة بنت قيس خيرٌ في أن تذكر هذا الحديث\" (^٤).\n_________\n(^١) يزيد بن هارون.\n(^٢) في مسلم \"من فيها\".\n(^٣) أخرجه مسلم في صحيحه، من طريق إسماعيل بن جعفر عن محمد بن عمرو، به.\nوتقدم تخريجه في الحديث السابق.\n(^٤) روى المصنف ﵀ هذا الحديث معلقًا، وقد رواه الإمام مسلم في صحيحه موصولًا، في الطلاق، باب المطلقة ثلاثا لا نفقة لها (٢/ ١١٢٠) - ح ٥٢ - قال: وحدثنا أبو كريب، فذكره.","vol":"11","page":653},{"text":"٥٠٧٣ - حدثنا إبراهيم بن مرزوق، وأبو قلابة (^١)، قالا: حدثنا بشر بن عمر (^٢)، قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، قال: قالت عائشة لفاطمة بنت قيس: \"لا خير لك في أن تذكري هذا الحديث: لا سكنى لك ولا نفقة\" (^٣).\n_________\n(^١) عبد الملك بن محمد الرقاشي.\n(^٢) ابن الحكم الزهراني.\n(^٣) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢١) - ح ٥٤ - من طريق محمد بن جعفر، حدثنا شعبة، به. نحوه.\nوالبخاري في صحيحه، في الطلاق، باب قصة فاطمة بنت قيس- ح ٥٣٢٣، ٥٣٢٤ - من طريق غندر، حدثنا شعبة، به. نحوه.","vol":"11","page":654},{"text":"٥٠٧٤ - حدثنا إسماعيل بن عيسى، قال: حدثنا يزيد بن أبي حكيم،\nح وحدثنا أبو داود السجزي (^١)، قال: حدثنا محمد بن كثير (^٢)، قال:\n⦗٦٥٥⦘ حدثنا سفيان (^٣)، عن عبد الرحمن بن القاسم، عن أبيه أنَّ عروة قال لعائشة: ألم تري إلى فاطمة؟. قالت (^٤): \"أما إنه لا خير لكِ في ذلك … \" زاد ابن كثير: \"يعني قولها: لا سكنى لك ولا نفقة\" (^٥) (^٦).\n_________\n(^١) رواه في سننه في الطلاق، باب في نفقة المبتوتة (٢/ ٧١٨) - ح ٢٢٩٣ - .\n(^٢) العبدي.\n(^٣) الثوري.\n(^٤) في الأصل: قال. والسياق يقتضي \"قالت\" وهو في رواية مسلم. وأيضا في الرواية السابقة.\n(^٥) أخرجه مسلم في صحيحه، من طريق عبد الرحمن عن سفيان، به. نحوه. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"يعني قولها: لا سكنى لك ولا نفقة\".\nوالبخاري في صحيحه، في الطلاق، باب قصة فاطمة بنت قيس - ح ٥٣٢٤، ٥٣٢٦ - من طريق ابن مهدي، حدثنا سفيان، به. نحوه. ليس فيه زيادة ابن كثير.\n(^٦) ملحوظة: كُتب بعد هذا الحديث: آخر الجزء الحادى والعشرين من أصل سماع أبي المظفر السمعاني ﵀.","vol":"11","page":654},{"text":"<span data-type='title' id=toc-779>باب الإباحة للمطلقة أن تنتشر في حاجتها والخروج من بيتها في عدتها إلى ضيعتها في جداد نخلها. والدليل على أن لها الخروج إلى غير ذلك من الأعمال إذا كان ذلك على وجه المعروف، والتحول من منزلها في عدتها إذا خافت.</span>","vol":"11","page":656},{"text":"٥٠٧٥ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١) غير مرة، عن ابن جريج،\nح وحدثنا أبو حميد (^٢)، قال: حدثنا حجاج، قال: قال ابن جريج: أخبرني أبو الزبير، عن جابر، قال: \"طُلِّقتْ خالتي، فأرادتْ أن تَجُدَّ (^٣) نخلها فزجرها رجل أن تَخْرجَ، فأتت النبي ﷺ فقال: بلى، فَجُدِّي نخلك، فإنه عسى أنْ تَصَدّقي أو تفعلي معروفًا\" (^٤).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) محمد بن عبد الله بن تميم.\n(^٣) تجُدَّ، من الجداد: وهو صرام النخل، أي قطع ثمرها. النهاية ١/ ٢٤٤.\n(^٤) أخرجه مسلم في صحيحه، في الطلاق، باب جواز خروج المعتدة البائن والمتوفى عنها زوجها في النهار لحاجتها (٢/ ١١٢١) - ح ٥٥ - من طريق يحيى بن سعيد، وعبد الرزاق جميعا عن ابن جريج. وعن هارون بن عبد الله عن حجاج بن محمد، عنه، به، مثله، لكن فيه \"فإنك\".","vol":"11","page":656},{"text":"٥٠٧٦ - وحدثنا الدبري، قال: أخبرنا عبد الرزاق (^١)، قال: أخبرنا ابن\n⦗٦٥٧⦘ جريج، قال: أخبرني أبو الزبير، أنه سمع جابرا يقول: \"طلّقت … \" فذكر مثله (^٢).\n_________\n(^١) رواه المصنف، في الطلاق، باب الكفيل في نفقة المرأة (٧/ ٢٥) - ح ١٢٠٣٢ - وفيه: =\n⦗٦٥٧⦘ = \"فإنك\".\n(^٢) رواه مسلم في صحيحه، عن محمد بن رافع، حدثنا عبد الرزاق، به. ولم يذكر لفظه.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":656},{"text":"٥٠٧٧ - حدثنا محمد بن الليث القزاز المروزي، قال: حدثنا أحمد بن عمر (^١)، قال: حدثنا حفص بن غياث، قال: حدثنا هشام بن عروة، عن أبيه، عن فاطمة بنت قيس قالت: \"قلت: يا رسول الله زوجى طلقني ثلاثًا وأخاف أن يُقتحم عليَّ قال: فأمرها رسول الله ﷺ بالانتقال\" (^٢).\n_________\n(^١) أحمد بن عمر بن حفص بن جهم الكندي.\n(^٢) أخرجه مسلم في صحيحه، عن محمد بن المثنى، حدثنا حفص بن غياث، به. مثله.\nلكنه قال: \"فأمرها فتحولت\". وتقدم تخريجه في ح ٥٠٦٩.","vol":"11","page":657},{"text":"<span data-type='title' id=toc-780>بيان الإباحة للحامل المتوفى عنها زوجها أن تتزوج حين تضع حملها قبل (^١) انقضاء أربعة أشهر وعشرًا.</span>\n_________\n(^١) قال ابن المنذر ﵀: وأجمعوا أنها لو كانت حاملًا لا تعلم بوفاة زوجها أو طلاقه، فوضعت حملها، أن عدتها منقضية. قال ابن حزم: واتفقوا أن المطلقة وهي حامل فعدتها وضع حملها متى وضعته ولو إثر طلاقه لها. الإجماع لابن المنذر ص ١٠٩، مراتب الإجماع ص ٧٧، والمغني لابن قدامة ٧/ ٤٧٣. وزاد: \"إلا ابن عباس\".","vol":"11","page":658},{"text":"٥٠٧٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، حدثني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله حدثه أنَّ أَباهُ كَتَب إلى عمر بن عبد الله بن الأرقم الزهري، يأَمُره أَنْ يدخل على سُبَيْعَةَ بنت الحارث الأسْلميَّةِ، فيسْألها عن حديثها وعما قال لها رسول الله ﷺ حين اسْتَفْتَتْهُ. فكتبَ عُمَرُ بن عبد الله إلى عبد الله بن عتبة يُخبرُهُ أَنَّ سُبَيْعة أخبرته \"أنها كانتْ تحت سعد بن خولة وهو في بني عامر بن لُؤَيِّ، وكان ممن شهدَ بدْرًا، فتوفى عنها في حجة الوداعِ وهي حاملٌ، فلم تنشب (^١) أن وضعت حملها بعد وفاته. فَلَما تَعَلَّت (^٢) مِنْ نِفَاسِها تَجَمَّلَتْ للخُطاب فدخل عليها أبو السنابل بن بَعْكَك (^٣) رجل من عبد الدَّار، فقال لها: ما لي أراك متجملة؟ لعلك\n⦗٦٥٩⦘ ترجين النكاح، إنك والله ما أنت بناكح حتى تمر عليك أربعة أشهر وعشرًا. قالت سبيعة: فلما قال لي ذلك جمعت عليّ ثيابي حين أمسيت وأتيت رسول الله ﷺ، فسألته عن ذلك، فأفتاني بأني قد حَللتُ حين وضعتُ حَمْلِي، وأمرني بالتزويج إن بدا لي.\nقال ابن شهاب: فلا أرى بأسا أن تتزوج حين وضعت، وإن كانت في دمها، غير أنه لا يَقْربُها زوجها حتى تطهر\" (^٤).\n_________\n(^١) لم تنشب: أي لم تمكث. النهاية ٥/ ٥٢.\n(^٢) فلما تَعَلَّت من نفاسها: أي ارتفعت وطَهُرت: أو خرجت من نفاسها وسلمت.\nالنهاية ٣/ ٢٩٣.\n(^٣) أبو السنابل بن بعكك بموحدة ثم مهملة ثم كافين بوزن جعفر، وبعكك هو ابن =\n⦗٦٥٩⦘ = الحارث بن عَملية -بالفتح- ابن السباق بن عبد الدار القرشي، وقيل: اسمه عمرو، وقيل: حبة بالموحدة، وقيل بالنون، ويقال أصرم، صحابي مشهور. الإصابة ٤/ ٩٥، القسم الأول، التقريب ٨٢١٠.\n(^٤) رواه مسلم في صحيحه، في الطلاق، باب انقضاء عدة المتوفى عنها زوجها، وغيرها، بوضع الحمل (٢/ ١١٢٢) - ح ٥٦ - عن أبي الطاهر وحرملة، كلاهما عن ابن وهب، به. مثله. لكن فيه \"وعشر\" و\"بالتزوج\" بدل \"التزويج\".\nوالبخاري في صحيحه، في المغازي، في غزوة بدر معلقا- ح ٣٩٩١ - قال: وقال الليث، حدثني يونس، به. مثله. بدون قول ابن شهاب. ثم قال: تابعه أصبغ عن ابن وهب عن يونس.\nوفي الطلاق، باب ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ - ح ٥٣١٩ - عن يحيى بن بكير عن الليث عن يزيد أن ابن شهاب كتب إليه، فذكره مختصرًا.","vol":"11","page":658},{"text":"٥٠٧٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا (^١) أخبره، عن يحيى بن سعيد، عن سليمان بن يسار، \"أنّ\n⦗٦٦٠⦘ عبد الله بن عباس وأبا سلمة بن عبد الرحمن (^٢) اختلفا في المرأَة تُنْفَسُ بَعْد وفاةِ زوجها بليال. فقال عبد الله بن عباس: آخر الأجلين (^٣).\nوقال أبو سلمة: إذا نفستْ فقد حلّت. فجاء أبو هريرة فقال: أنا مع ابنِ أَخِي -يعني أبا سلمة- فبعثوا كُرَيْبًا مولى ابن عباس إلى أُمِّ سلمةَ يسألها عن ذلك. فجاءهم فأخبرهم أنها قد وَلدت سُبَيْعةُ الأسلمية بعد وفاة زوجها (^٤) بليال، فذكر ذلك لرسول الله ﷺ فقال: قد حلّت\" (^٥).\n_________\n(^١) الموطأ، الطلاق (٢/ ٣٦٥) - ح ٨٦ - .\n(^٢) ابن عوف الزهري المدني.\n(^٣) آخر الأجلين: الأجلان هما أجل العدة بوضع الحمل، وأجلها بأربعة أشهر وعشرة أيام، وآخرهما أطولهما زمنا. انظر شرح النووي على مسلم ١٠/ ٣٤٨.\n(^٤) زوجها، هو: سعد بن خولة. قاله الخطيب البغدادي. الأسماء المبهمة ص ١٠١، وتقدم اسمها في ح ٥٠٧٨.\n(^٥) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٢ - ١١٢٣) - ح ٥٧ - من طريق عبد الوهاب، قال: سمعت يحيى بن سعيد، به. بألفاظ متقاربة.\nلكنه قال بعد قوله: \"فأخبرهم\"، أن أم سلمة قالت: إن سبيعة الأسلمية نفست بعد … الحديث. وفيه: \"فأمرها أن تتزوج\" بدل: \"قد حلت\". وطريق مالك عن يحيى بن سعيد، من زوائد أبي عوانة على مسلم.","vol":"11","page":659},{"text":"٥٠٨٠ - حدثنا عمر بن شبة، قال: حدثنا عبد الوهاب بن عبد المجيد، قال: سمعت يحيى بن سعيد يقول: أخبرني سليمان بن يسار أن ابن عباس وأبا سلمة بن عبد الرحمن اجتمعا عند أبي هريرة،\n⦗٦٦١⦘ ح وحدثنا يونس بن عبد الأعلى، قال: حدثنا أنس بن عياض، عن يحيى بن سعيد، عن سليمان بن يسار، \"أن عبد الله بن عباس وأبا سلمة بن عبد الرحمن اجتمعا عند أبي هريرة وهما يذكران المرأة تُنْفَسُ بعد وفاة زوجها بليال، فقال ابن عباس: عدتها آخر الأجلين، وقال أبو سلمة: قد حلّت. فجعلا يتنازعان ذلك، فقال: أبو هريرة: أنا مع ابن أخي يعني أبا سلمة بن عبد الرحمن. فبعثوا كريبًا مولى ابن عباس إلى أم سلمة فسألها عن ذلك. فجاءهم فأخبرهم أن أم سلمة قالت: إنَّ سبيعة الأسلمية نفست بعد وفاة زوجها بليالي وإنها ذكرت ذلك لرسول الله ﷺ فأمرها رسول الله ﷺ أن تتزوج\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، عن محمد بن المثنى العنزي، حدثنا عبد الوهاب، به. مثله.\nوتقدم تخريجه في الحديث السابق.\nوقد ميز عبد الوهاب عند أبي عوانة بذكر اسم أبيه، وهو من فوائد الاستخراج.\nوطريق أنس بن عياض عن يحيى من زوائد أبي عوانة على مسلم.","vol":"11","page":660},{"text":"٥٠٨١ - حدثنا عمار بن رجاء، قال: أخبرنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن سليمان بن يسار أخبره عن أبي سلمة بن عبد الرحمن وابن عباس اجتمعا عند أبي هريرة، فتذاكروا الرجل يتوفى عن المرأة -أو المرأة يتوفى عنها زوجها- فتلد بعده بليال، فقال ابن عباس: أجلها آخر الأجلين. قال أبو سلمة: إذا وضعت فقد حلت، فأرسلوا كريبًا إلى أم سلمة يسألها عن ذلك، فقالت: إن سبيعة بنت\n⦗٦٦٢⦘ الحارث توفي عنها زوجها فوضعت بعد وفاته بليال. وأن رجلا من بني عبد الدار يدعى أبا السنابل بن بعكك خطبها وأخبرها أنها قد حلّت. فأرادت أن تزوج غيره. فقال لها أبو السنابل: فإنك لم تحلى. فذكرت ذلك سبيعة لرسول الله ﷺ فأمرها أن تزوج\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، عن أبي بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا يزيد بن هارون، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٥٠٧٩.\nزاد أبو عوانة: \"وأن رجلا من بني عبد الدار -إلى قوله- فإنك لم تحلى\". وهذه الزيادة في مسلم من حديث عمر بن عبد الله بن الأرقم عن سبيعة ﵂، نحوها. وتقدم تخريج الحديث، انظر ح ٥٠٧٨.\nلكن ليس فيه لفظ: \"خطبها وأخبرها أنها قد حلت. فأرادت أن تزوج غيره\".\nوقد أخرجه البخاري في صحيحه، في الطلاق، باب ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ - ح ٥٣١٨ - عن أم سلمة زوج النبي ﷺ: \"أن امرأة من أسلم يقال لها سبيعة كانت … فذكرت نحوه. وطريق يزيد بن هارون عن يحيى بن سعيد من زوائد أبي عوانة على مسلم.","vol":"11","page":661},{"text":"٥٠٨٢ - حدثنا علي بن حرب، قال: حدثنا زيد بن أبي الزرقاء، عن سفيان، عن يحيى بن سعيد، عن سليمان بن يسار، عن كريب (^١)، قال: \"أتيت أم سلمة فسألتها عن آخر الأجلين قالت: إن زوج سبيعة توفى وهي حبلى فلم تلبث أن ولدت، قال النبي ﷺ: انكحي\" (^٢).\n_________\n(^١) ابن أبي مسلم الهاشمي، المدني.\n(^٢) رواه مسلم في صحيحه، من طريق عبد الوهاب عن يحيى بن سعيد، به. بأطول مما هنا، وفيه قصة، وتقدم تخريجه في ح ٥٠٧٨، وانظر أيضا تخريج الحديث السابق.","vol":"11","page":662},{"text":"<span data-type='title' id=toc-781>باب الإباحة للمرأة أن تحد (^١) على زوجها أربعة أشهر وعشرًا. وحظر الاكتحال ومسّ الطيب (^٢) في عدتها وإن رمدت. واختضابها، والرخصة لها عند طهرها من حيضتها في التبخر بالقسط (^٣)، وحظر ذلك على غير زوجها فوق ثلاث ليال والدليل على الإباحة لها على ذلك ثلاث ليال على ميتها.</span>\n_________\n(^١) تُحد على زوجها، فهي مُحِدّ، وحَدّتْ فهي حَادّ: إذا حزنت عليه، ولبست ثياب الحزن وتركت الزينة. النهاية ١/ ٣٥٢.\nقال ابن المنذر: وأجمعوا على ذلك -أي الإحداد- وانفرد الحسن البصري. وقال ابن حزم: ولم يتفقوا في وجوب الإحداد … لأن الحسن لا يرى الإحداد أصلا. وقال ابن قدامة: \"ولا نعلم بين أهل العلم خلافًا في وجوبه على المتوفى عنها زوجها إلا الحسن، فإنه قال: لا يحب الإحداد وهو قول شذ به. الاجماع لابن المنذر ص ١١٠، مراتب الإجماع لابن حزم ص ٧٨، المغني ٧/ ٥١٧.\n(^٢) قال ابن المنذر: وأجمعوا على منع المرأة في الإحداد عن الطيب، والزينة. الإجماع ص ١١٢.\n(^٣) القَسط: ضرب من الطيب. وقيل: هو العود. والقُسْط: عَقَّار معروف في الأدوية طيب الريح. النهاية ٤/ ٦٠.","vol":"11","page":663},{"text":"٥٠٨٣ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكا أخبره،\nح وحدثنا محمد بن حَيُّويَه، قال: أخبرنا مطرف والقعنبي، عن مالك بن أنس (^١)، عن عبد الله بن أبي بكر بن محمد بن\n⦗٦٦٤⦘ عمرو بن حزم، عن حميد بن نافع، عن زينب بنت أبي سلمة أنها أخبرته بهذه الأحاديث الثلاثة. قالت زينب: \"دخلت على أم حبيبة (^٢) زوج النبي ﷺ حين توفى أبوها أبو سفيان بن حرب، فدعَتْ أمُّ حَبيبةَ بطيب فيه صُفْرة خَلوق (^٣) أو غيرهُ، فَدَهنتْ منه جاريةً، ثم مست بعارضيها، ثم قالت: والله! ما لي بالطيب من حاجة، غيرَ أَنِّي سمعتُ رسول الله ﷺ يقول: لا يحل لامرأة تُؤمنُ بالله واليوم الآخر أن تُحِدّ (^٤) على مَيّت فوقَ ثلاثِ ليال، إلا على زوج أربعة أشهر وعشرا. قالت زينب: ودخلت على زينب بنت جحش حين توفى أخوها، فدعت بطيب فمسَّتْ منه. ثم قالت: والله ما لي بالطيب من حاجة غير أني سمعتُ رسول الله ﷺ يقول: لا يحل لامرأة تومنُ بالله واليوم الآخر أن تُحِدَ على مُيْتٍ فوقَ ثلاث ليال إلا على زوج أربعة أشهرٍ وعشرًا. قالت زينب: سمعتُ أُمّي أُمَّ سلمةَ تقول: جاءتِ امرأة إلى النبي ﷺ فقالت: يا رسول الله، إن ابنتي تُوفى عنها زوجها وقد اشتكى عينها أفنكحُلُها؟ فقال رسول الله ﷺ: \"لا\"، مرتين أو ثلاثًا، كل ذلك يقول: لا، ثم قال رسول الله ﷺ: \"إنما هي أربعة أشهر وعشرٌ، وقد كانت إحداكن في\n⦗٦٦٥⦘ الجاهلية ترمى بالبعرةِ عند رأس الحول\". قال حميد: فقلت لزينب: وما ترمى بالبعرةِ عند رأس الحول؟ قالت: كانت المرأة إذا توفي عنها زوجُها دخلت حِفْشتها (^٥) ولبِستْ شر ثيابها ولم تمس طيبًا ولا شيئًا حتى تمر لها سنة. ثم تُؤتى بدابةٍ -حمارٍ أو شاةٍ أو طيرٍ- فَتَفْتَضُّ (^٦) بِهِ فقلما تفتضُّ به إلا مات. ثم تخرج فَتُعطى بعرةً (^٧) فترمي بها، ثم تُراجعُ بَعْدُ ما شاءَتْ مِنْ طيبٍ أَوْ غَيْره\" (^٨).\n_________\n(^١) الموطأ ٢/ ٣٦٨ - ٣٦٩ الطلاق، باب ما جاء في الإحداد - ح ١٠١.\n(^٢) أم حبيبة، اسمها: رملة ﵂. الأسامي والكنى رقم ١٠.\n(^٣) الخَلُوق: طيب معروف مركب يُتَّخذ من الزعفران وغيره من أنواع الطيب، وتَغْلب عليه الحمرة والصفرة. النهاية ٢/ ٧١.\n(^٤) قال الخطابي: ويُروى: تَحُدّ وتُحِدّ. وبالضم أجود. إصلاح غلط المحدثين ص ١٤٨.\n(^٥) حِفشتها: الحفْش البيت الصغير الذليل القريب السَّمْك، سمي به لضيقه. النهاية ١/ ٤٠٧.\n(^٦) فتفتض به: قال مالك: تمسح به جلدها كالنشرة. وقال ابن الأثير: أي تكسر ما هي فيه من العدة، بأن تأخذ طائرًا فتمسح به فرجها وتنبذه فلا يكاد يعيش. النهاية ٣/ ٤٥٤.\n(^٧) رمي البعرة: يأتي تفسيره أيضا في المتن في ح ٥٠٩٣.\n(^٨) أخرجه مسلم في صحيحه، في الطلاق، باب وجوب الإحداد في عدة الوفاة، وتحريمه في غير ذلك إلا ثلاثة أيام (٢/ ١١٢٣ - ١١٢٤) - ح ٥٨ - عن يحيى بن يحيى، قال: قرأت على مالك، به. منه.\nوالبخاري في صحيحه، في الطلاق، باب: تحد المتوفى عنها أربعة أشهر وعشرا - ح ٥٣٣٤ - ٥٣٣٧ - عن عبد الله بن يوسف، أخبرنا مالك، به.\nفوائد الاستخراج:\n١ - ذكر اسم والد عبد الله، ففي مسلم \"عبد الله بن أبي بكر\"، زاد أبو عوانة فقال: \"ابن محمد بن عمرو بن حزم\".\n٢ - في مسلم قال: \"أبوها أبو سفيان \" فزاد أبو عوانة فقال: \"ابن حرب\".","vol":"11","page":663},{"text":"٥٠٨٤ - حدثنا الصغاني، قال: حدثنا أبو سلمة الخزاعي (^١)، قال: حدثنا مالك، بنحوه (^٢).\n_________\n(^١) منصور بن سلمة بن عبد العزيز، البغدادي.\n(^٢) أخرجه مسلم في صحيحه، عن يحيى عن مالك، به. وتقدم تخريجه في الحديث السابق.\nوهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"11","page":666},{"text":"٥٠٨٥ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا يحيى بن أبي بكير (^١)، عن شعبة، عن حميد بن نافع، قال: سمعت زينب بنت أم سلمة تحدث عن أم حبيبة زوج النبي ﷺ \"أنَّ أخاها (^٢) مات فعَمدت إلى صفرة فجعلت تمسح به يدها\" (^٣).\n_________\n(^١) يحيى بن أبي بكير، واسمه نسر -بفتح النون وسكون المهملة- الكرماني.\n(^٢) هكذا في الأصل. وفي مسلم في رواية عبد الله بن بكر عن حميد. توفي أبوها. وكذا عند أبي عوانة كما سبق في ح ٥٠٨٣.\nوقد ذكر في روايته عن حميد، به. قالت زينب: ودخلت على زينب بنت جحش حين توفي أخوها.\n(^٣) رواه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٥) - ح ٥٩ - من طريق محمد بن جعفر عن شعبة، به. بلفظ: سمعت زينب بنت أم سلمة قالت: توفي حميم لأم حبيبة، فدعت بصفرة فمسحته بذراعيها، وقالت: إنما أصنع هذا لأني سمعت رسول الله ﷺ يقول: لا يحل … الحديث. بلفظ أبي داود عن شعبة الآتي في ح ٥٠٨٦. ليس فيه: \"على ميت\".","vol":"11","page":666},{"text":"٥٠٨٦ - حدثنا يونس بن حبيب، وعمار بن رجاء قالا: حدثنا\n⦗٦٦٧⦘ أبو داود (^١)، قال: حدثنا شعبة، حدثني حميد بن نافع، قال سمعت زينب بنت أم سلمة تحدث عن أم حبيبة بنت أبي سفيان أن حميمًا (^٢) لها توفي، فدعت صفرة فجعلت تمسح بها وتقول: سمعت رسول الله ﷺ يقول: \"لا يحل لامرأة تؤمن بالله واليوم الآخر أن تُحد على ميت فوق ثلاث، إلا على زوج أربعة أشهر وعشرًا\" (^٣).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٢٢ - ح ١٥٩٠ - .\n(^٢) حميما لها: هو أبوها كما صرح به في حديث ح ٥٠٩٦.\n(^٣) أخرجه مسلم في صحيحه، من طريق محمد بن جعفر عن شعبة، به. مثله. وزاد: \"بذراعيها\" وزاد أبو عوانة لفظ: \"على ميت\". وتقدم تخريجه في الحديث السابق.","vol":"11","page":666},{"text":"٥٠٨٧ - حدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن حميد بن نافع، بمثله \"فأخذت صُفرةً فلطخت به يديها وقالت: إنما أصنع هذا لأنَّ رسول الله ﷺ قال: … -بمثله- فوق ثلاث أيام إلا على زوج، فإنها تَحد أربعة أشهر وعشرًا\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق ابن جعفر، عن شعبة، به. نحوه. وسبق تخريجه في ح ٥٠٨٥. زاد أبو عوانة كلمة: (أيام).","vol":"11","page":667},{"text":"٥٠٨٨ - حدثنا الصغاني، قال: أخبرنا أبو النضر، قال: أخبرنا شعبة، بمثله (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق محمد بن جعفر عن شعبة، وتقدم تخريجه في ح ٥٠٨٥.","vol":"11","page":667},{"text":"٥٠٨٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، قال: حدثني حميد بن نافع، قال: سمعت زينب بنت أم سلمة عن أمها. \"أنّ امرأة توفي عنها زوجها، فاشتكت عيناها، فسئل النبي ﷺ أتكتحل؟ قال: لا، كانت إحداكن تمكث في بيت زوجها -أو أحلاس بيتها- حولًا، فإذا مرّ كلب رمت ببعرة ثم خرجت\" (^٢).\n_________\n(^١) هو الطيالسي، والحديث في مسنده ص ٢٢٣ - ح ١٥٩٦ - . وزاد: \"لا. حتى تمضي أربعة أشهر وعشر\".\n(^٢) أخرجه مسلم في صحيحه، في الطلاق، باب وجوب الإحداد في عدة الوفاة … (٢/ ١١٢٥) - ح ٦٠ - عن محمد بن المثنى، حدثنا محمد بن جعفر، حدثنا شعبة، به. نحوه. وزاد: \"أفلا أربعة أشهر وعشرًا\".\nومن طريق عبيد الله بن معاذ، عن أبيه، عن شعبة، به. ولم يذكر لفظه. زاد أبو عوانة: \"فاشتكت عيناها\" ولفظ: \"لا\".\nوالبخاري في صحيحه، في الطلاق، باب الكحل للحادة - ح ٥٣٣٨ - و- ح ٥٣٣٩ - عن آدم بن أبي إياس، حدثنا شعبة، به. مثل لفظ مسلم.","vol":"11","page":668},{"text":"٥٠٩٠ - حدثنا يوسف بن مُسَلّم، قال: حدثنا حجاج (^١)، ح وحدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير، قالا: حدثنا شعبة، عن حميد، عن زينب بنت أم سلمة، عن أمها. \"أنّ امرأة توفي عنها زوجها على عهد النبي ﷺ، فاشتكت عينها، فخشي عليها، فسألت النبي ﷺ أتكتحل؟ فقال: قد كانت إحداكن تمكث في شَرِّ\n⦗٦٦٩⦘ بيتها حولًا حتى يمر كلب فترمى خلفه ببعرة، ثم تخرج. لا، حتى تمضي أربعة أشهر وعشرًا\" (^٢).\n_________\n(^١) ابن محمد الأعور.\n(^٢) أخرجه مسلم في صحيحه، من طريق محمد بن جعفر، عن شعبة، به. نحوه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":668},{"text":"٥٠٩١ - حدثنا محمد بن إسماعيل الصائغ قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة، قال: حميد بن نافع أخبرني، قال سمعت زينب بنت أم سلمة تحدث عن أمها \"أنّ امرأة توفي عنها زوجها … فذكر نحوه، غير أنه قال: فإذا كان الحول رمت ببعرة ثم خرجت. أفلا أربعة أشهر وعشرًا\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق محمد بن جعفر عن شعبة، به. نحوه. وتقدم تخريجه في ح ٥٠٨٩.","vol":"11","page":669},{"text":"٥٠٩٢ - حدثنا عباس بن محمد أبو الفضل، قال: حدثنا شبابة بن سوار، قال: حدثنا شعبة، عن حميد بن نافع، عن زينب بنت أم سلمة، عن أمها وامرأة من أزواج النبي ﷺ \"أنّ امرأة توفي زوجها على عهد رسول الله ﷺ فاشتكت عينيها، فَخُشِي عليها، فسألت النبي ﷺ أتكتحل؟ فقال: \"قد كانت إحداكن تمكث في أحلاسها حولًا، فإذا مر كلب رمت ببعرة ثم خرجت. لا، حتى تمضي أربعة أشهر وعشرًا\" (^١).\n⦗٦٧٠⦘ قال شعبة: كان يحيى بن سعيد حدثني بهذا الحديث عن حميد بن نافع فلقيت حميدًا فحدثني به.\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٦) - ح ٦٠ - عن عبيد الله بن معاذ، حدثنا أبي، حدثنا شعبة، به. ولم يذكر لفظه. بل قال: نحو حديث محمد بن جعفر. =\n⦗٦٧٠⦘ = قلت: وحديثه تقدم تخريجه في ح ٥٠٨٩. وقول شعبة من زيادات أبي عوانة.","vol":"11","page":669},{"text":"٥٠٩٣ - حدثنا أبو داود الحراني وعمار بن رجاء، قالا: حدثنا يزيد بن هارون، قال: حدثنا يحيى بن سعيد، أن حميد بن نافع أخبره أنه سمع زينب بنت أبي سلمة أنها سمعت أمها أم سلمة وأم حبيبة زوجتي النبي ﷺ تذكران \"أن امرأة أتت رسول الله ﷺ فذكرت أن زوجها توفي -وقال عمار: أن ابنة لها توفي عنها زوجها- وأنها اشتكت عينها، وهي تريد أن تكحلها، فذكر فيه أنَّ رسول الله ﷺ قال لها: قد كانت إحداكن ترمى بالبعرة عند رأس الحول، وإنما هي أربعةُ أشهرٍ وعشرًا\". قال حميد: فسألت زينب ما رميها بالبعرة؟ فقالت: كانت المرأة في الجاهلية إذا مات عنها زوجها عمدت إلى شر بيت لها فجلست فيه سنة حتى إذا انتهت سنة خرجت ورمت ببعرة من ورائها. وقال عمار: من خلفها (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٦) -ح ٦١ - عن أبي بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا يزيد بن هارون، به. مثل حديث عمار بن رجاء -إلى قوله- أربعة أشهر وعشرًا\".\nزاد أبو عوانة لفظ: \"زوجتي النبي ﷺ\" وقول حميد، إلى آخر الحديث من زياداته على مسلم.","vol":"11","page":670},{"text":"٥٠٩٤ - حدثنا الصغاني وحمدون بن عباد (^١)، قالا: حدثنا\n⦗٦٧١⦘ أبو بدر (^٢)، قال: حدثنا يحيى بن سعيد (^٣)، عن حميد بن نافع مولى الأنصار، عن زينب بنت أبي سلمة، عن أم سلمة، وأم حبيبة أنهما حدثتاه \"أنَّ امرأة من قريش جاءت إلى رسول الله ﷺ … \" فذكر مثله (^٤).\n_________\n(^١) حمدون، كان اسمه أحمد ولقبه حمدون وهو الغالب عليه، ابن عباد، أبو جعفر البزاز =\n⦗٦٧١⦘ = المعروف بالفرْغاني.\n(^٢) هو شجاع بن الوليد السكوني.\n(^٣) هو الأنصاري.\n(^٤) أخرجه مسلم في صحيحه، من طريق يزيد بن هارون عن يحيى، به. وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - بيان أن حميد بن نافع: \"مولى الأنصار\".\n٢ - بيان نسب المرأة التي أتت النبي ﷺ وأنها من: \"قريش\".","vol":"11","page":670},{"text":"٥٠٩٥ - حدثنا ابن أبي حمزة (^١) [¬*]، قال: حدثنا محمد بن الحارث (^٢) [¬**]. وحدثنا الصغاني، قال: حدثنا معلى بن منصور، قالا: حدثنا ليث بن سعد، عن أيوب بن موسى، عن حميد بن نافع، عن زينب بنت أبي سلمة، أنها قالت: \"بينا أنا عند أم حبيبة بنت أبي سفيان إذ جاءها نعي (^٣) أبي سفيان فقالت لابنتها: أعطيني طيبًا، فأعطتها فمسحت به عارضيها\n⦗٦٧٢⦘أو ذراعيها- ثم قالت: والله! إني كنت لغنية عن الطيب، لولا أني سمعت رسول الله ﷺ يقول على المنبر: لا يحل لامرأة تؤمن بالله واليوم الآخر تحد فوق ثلاث، إلا على زوجها أربعة أشهر وعشرًا\" (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) - ق - محمد بن الحارث بن راشد المصري، الأموي، المصري المؤذن. قال الذهبي: وثق. وقال الحافظ: صدوق يغرب. الكاشف ٣/ ٢٧، التقريب ٥٨٣٣.\n(^٣) نعى: نعى الميِّتَ، إذا أذاع موته، وأخبر به. النهاية ٥/ ٨٥.\n(^٤) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٦) - ح ٦٢ - من طريق سفيان بن عيينة، عن أيوب بن موسى، به. نحوه. وزاد: \"دعت في اليوم الثالث\".\nوزاد أبو عوانة لفظ: \"على المنبر\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (حمزة) وفي مطبوعة دار المعرفة (٤٦٥٩)، وصوابه: (مسرة)، كما في نسخة كوبريللو (٣/ ق ١١١/ أ)، والتصقت الفتحة بالميم، ووضع على السين علامة الإهمال، فظنها محققو الكتاب: (حمزة)، والحديث في إتحاف المهرة (٢١٤٤٩)، ولم يعزه الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.\n[¬**] قال أحمد بسيوني: كذا في المطبوعة: (الحارث)، وصوابه: (حرب)، كما في نسخة كوبريللو (٣/ ق ١١١/ أ)، وكذا في مطبوعة دار المعرفة (٤٦٥٩).","vol":"11","page":671},{"text":"٥٠٩٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان بن عيينة، عن أيوب بن موسى، عن حميد بن نافع، عن زينب بنت أبي سلمة، قالت: \"لما جاء (^١) نعي أبي سفيان دعت أم حبيبة بصفرة فمسحت بذراعيها وعارضيها. ثم قالت: إني عن هذا لغنية لولا أني سمعت رسول الله ﷺ يقول: لا يحل لامرأة تحد فوق ثلاث أيام إلا على زوج، فإنها تحد عليه أربعة أشهر وعشرًا\" (^٢).\n_________\n(^١) وهو لفظ الحميدي كما سيأتي في ح ٥٠٩٧، وعند البخاري: \"لما جاءها\".\n(^٢) أخرجه مسلم في صحيحه، عن عمرو الناقد، وابن أبي عمر، حدثنا سفيان بن عيينة، به بألفاظ متقاربة. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة لفظ: \"أيام\".\nوالبخاري في صحيحه، في الطلاق، باب ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ -إلى قوله- ﴿بِمَا تَعْمَلُونَ خَبِيرٌ (٢٣٤)﴾ - ح ٥٣٤٥ - عن محمد بن كثير، عن سفيان، عن عبد الله بن أبي بكر بن عمرو بن حزم، حدثني حميد، به. مثله.","vol":"11","page":672},{"text":"٥٠٩٧ - حدثنا ابن أبي مسرة، قال: حدثنا الحميدي (^١)، قال:\n⦗٦٧٣⦘ حدثنا سفيان، قال: حدثنا أيوب بن موسى، وذكر الحديث (^٢).\nقال الحميدي: قيل لسفيان: فإن مالكًا يقول فيه عن حميد بن نافع عن زينب بنت جحش وعن صفية، وعن أم حبيبة. فقال سفيان: ما قال لنا أيوب بن موسى إلا عن أم حبيبة.\n_________\n(^١) المسند (١/ ١٤٦) - ح ٣٠٦ - وفيه زيادة: \"لما جاء نعي أبي سفيان من الشام دعت =\n⦗٦٧٣⦘ = أم حبيبة بصفرة في اليوم الثالث\" فذكر مثل لفظ يونس عن سفيان في الحديث السابق.\n(^٢) أخرجه مسلم في صحيحه، عن عمرو الناقد، وابن أبي عمر، حدثنا سفيان بن أبي عيينة، به. وتقدم تخريجه في ح ٥٠٩٥.\nزاد أبو عوانة قول الحميدي.","vol":"11","page":672},{"text":"٥٠٩٨ - حدثنا علي بن حرب، قال: حدثنا محمد بن فضيل، قال: حدثنا يحيى بن سعيد (^١)، عن نافع (^٢)، عن صفية (^٣)، عن حفصة قالت: قال النبي ﷺ: \"لا تحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث، إلا على زوج\" (^٤).\n_________\n(^١) ابن قيس الأنصاري.\n(^٢) أبو عبد الله المدني، مولى ابن عمر.\n(^٣) صفية بنت أبي عبيد، زوج عبد الله بن عمر.\n(^٤) أخرجه مسلم في صحيحه، في الطلاق، باب وجوب الإحداد في عدة الوفاة، وتحريمه في غير ذلك، إلا ثلاثة أيام (٢/ ١١٢٧) - ح ٦٤ - من طريق عبد الوهاب، قال: سمعت يحيى بن سعيد، به. ولم يذكر لفظه، بل قال: بمثل حديث الليث، وابن دينار.\nوزاد: \"فإنها تحد عليه أربعة أشهر وعشرًا\". =\n⦗٦٧٤⦘ = ورواه عن أبي الربيع، حدثنا حماد، عن أيوب.\nح وحدثنا ابن نمير، حدثنا أبي، حدثنا عبيد الله، جميعا عن نافع، عن صفية بنت أبي عبيد، عن بعض أزواج النبي ﷺ عن النبي ﷺ بمعنى حديثهم.","vol":"11","page":673},{"text":"٥٠٩٩ - حدثنا محمد بن عبد الملك الواسطي، وعلان القراطيسي (^١)، وعمار بن رجاء، قالوا: أخبرنا يزيد بن هارون، قال: حدثنا يحيى بن سعيد، عن نافع، أن صفية بنت أبي عبيد أخبرته أنها سمعت حفصة بنت عمر زوج النبي ﷺ تقول: قال رسول الله ﷺ: \"لا يحل لامرأة تؤمن بالله واليوم الآخر -أو تؤمن بالله ورسوله- أن تحد على ميت فوق ثلاث إلا على زوج\" (^٢).\n_________\n(^١) هو: علي بن عبد الله بن موسى القراطيسي الواسطي أبو الحسن، لقبه: علان.\n(^٢) أخرجه مسلم في صحيحه، من طريق عبد الوهاب عن يحيى بن سعيد، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":674},{"text":"٥١٠٠ - حدثنا ابن شاذان، قال: حدثنا معلى، قال: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد، بمثله. وزاد: \"فإنها تحد عليه أربعة أشهر وعشرًا\" (^١).\nقال يحيى: والحِداد: أن لا تلبس ثوبًا مصبوغًا بورس وزعفران (^٢).\n_________\n(^١) أخرجه مسلم في صحيحه، عن أبي غسان ومحمد بن المثنى، قالا: حدثنا عبد الوهاب به، مثله. وتقدم تخريجه في ح ٥٠٩٨.\n(^٢) وتفسير يحيى للحداد من زوائد أبي عوانة على مسلم. وقد ورد معناه مرفوعًا في حديث =\n⦗٦٧٥⦘ = أم عطية، انظر ح ٥١٠٧ الآتي.","vol":"11","page":674},{"text":"٥١٠١ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا أحمد بن يونس (^٢)، وحدثنا ابن شاذان، قال: حدثنا معلى، قالا: حدثنا الليث بن سعد، عن نافع، عن صفية بنت أبي عبيد حدثته عن حفصة (^٣) أو عائشة أو كليهما أنَّ رسول الله ﷺ قال: \"لا يحل لامرأة تؤمن بالله واليوم الآخر -أو تؤمن بالله ورسوله- أن تحد على ميت فوق ثلاثة أيام إلا على زوجها\" (^٤).\n_________\n(^١) هو إسماعيل بن إسحاق.\n(^٢) هو أحمد بن عبد الله بن يونس.\n(^٣) بنت عمر بن الخطاب ﵂.\n(^٤) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٦) - ح ٦٣ - عن يحيى بن يحيى، وابن قتيبة، وابن رمح، عن الليث عن سعد، به. مثله.\nوقال: وحدثناه شيبان بن فروخ، حدثنا عبد العزيز، حدثنا عبد الله بن دينار عن نافع. بإسناد حديث الليث. مثل روايته.","vol":"11","page":675},{"text":"٥١٠٢ - حدثنا إسماعيل بن عيسى الجيساني (^١) [¬*]، قال: حدثنا إبراهيم بن محمد (^٢) وصامت بن معاذ (^٣) والحسن بن محمد الجندي (^٤)، عن\n⦗٦٧٦⦘ موسى بن طارق (^٥)، قال: سمعت موسى بن عقبة (^٦) يذكر عن نافع عن صفية، عن عائشة أو حفصة أو عنهما جميعًا (^٧).\n_________\n(^١) لم أقف عليه [¬*].\n(^٢) إبراهيم بن محمد الجندي، قاضي الجند.\n(^٣) صامت بن معاذ بن شعبة بن عقبة الجندي، أبو محمد.\n(^٤) لم أقف عليه.\n(^٥) موسى بن طارق اليماني، الزبيدي.\n(^٦) ابن أبي عياش الأسدي، إمام في المغازي.\n(^٧) أخرجه مسلم في صحيحه، من طريق يحيى بن سعيد، عن نافع، وتقدم تخريجه في الحديث السابق.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الجيساني)، وصوابه: (الجيشاني)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١١١/ ب)، وط. دار المعرفة (٤٦٦٦)، وقد ورد في الكتاب في أكثر من موضع، وكلها على الصواب: \"الجيشاني\"! ولذلك لم يقف عليه محققو الكتاب هنا، والحديث في إتحاف المهرة (٢١٤٠٢، ٢٣٠٩٨) ولم يعزهما الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"11","page":675},{"text":"٥١٠٣ - وحدثنا إسماعيل القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن صفية بنت أبي عبيد، عن بعض أزواج النبي ﷺ، عن النبي ﷺ قال: \"لا يحل لامرأة تؤمن بالله واليوم الآخر … \"، فذكر نحوه (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، عن أبي الربيع، حدثنا حماد، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٥٠٩٨.","vol":"11","page":676},{"text":"٥١٠٤ - حدثنا إسماعيل القاضي، قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله، عن نافع، عن صفية بنت أبي عبيد، عن بعض أزواج النبي ﷺ عن النبي ﷺ بمعناه (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، من طريق عبد الله بن نمير عن عبيد الله، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٥٠٩٨.","vol":"11","page":676},{"text":"٥١٠٥ - حدثنا الحارثي (^١)، قال: حدثنا أبو أسامة (^٢)، عن الوليد بن\n⦗٦٧٧⦘ كثير (^٣)، قال: حدثني نافع أن صفية حدثته، عن حفصة وعائشة أو عن أحدهما أنَّ النبي ﷺ قال: \"لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاثة أيام\" (^٤).\n_________\n(^١) أبو جعفر، أحمد بن عبد الحميد بن خالد الحارثي الكوفي.\n(^٢) هو حماد بن أسامة.\n(^٣) الوليد بن كثير المخزومي، أبو محمد المدني ثم الكوفي.\n(^٤) أخرجه مسلم في صحيحه، من طريق الليث بن سعيد، وعبد الله بن دينار، جميعا عن نافع، به. مثله. وزاد: \"إلا على زوجها\". وتقدم تخريجه في ح ٩٠٠١.","vol":"11","page":676},{"text":"٥١٠٦ - حدثنا يونس بن عبد الأعلى، وشعيب بن عمرو، قالا: حدثنا سفيان (^١)، عن الزهري، عن عروة، عن عائشة، عن النبي ﷺ قال: \"لا يحل لامرأة تحد على مَيِّت إلا على زوج\".\nزاد يونس: \"أربعة أشهر وعشرًا\" (^٢).\n_________\n(^١) هو ابن عيينة.\n(^٢) أخرجه مسلم في صحيحه، في الطلاق، في باب وجوب الإحداد في عدة الوفاة (٢/ ١١٢٧) - ح ٦٥ - عن يحيى بن يحيى، وابن أبي شيبة، وعمرو الناقد، وزهير بن حرب، كلهم عن سفيان بن عيينة، به. نحوه. زاد مسلم \"تؤمن بالله واليوم الآخر\".\nولفظ \"فوق ثلاث\".\nزاد أبو عوانة: \"أربعة أشهر وعشرًا\" وهذه الزيادة أخرجها مسلم في صحيحه لكن من طريق صفية بنت أبي عبيد عن عائشة، وتقدم تخريجها في ح ٩٠٠١.\nقلت: حديث أبي عوانة هذا من طريق عائشة، وطريق صفية ليس فيها (أربعة أشهر وعشرًا).","vol":"11","page":677},{"text":"٥١٠٧ - حدثنا سعيد بن مسعود، قال: أخبرنا النضر بن شميل،\n⦗٦٧٨⦘ قال: أخبرنا هشام بن حسان،\nح وحدثنا الحسن بن عفان، قال: حدثنا أبو أسامة، قال: حدثنا هشام بن حسان، عن حفصة (^١)، عن أم عطية (^٢) أنَّ النبي ﷺ قال: \"لا تُحد امرأة فوق ثلاثة أيام إلا على زوج، فإنها تَحِد أربعة أشهر وعشرا، ولا تلبس ثوبا مصبوغًا إلا ثوب عصب، ولا تكتحل، ولا تمس طيبا إلا عند طهرتها من حيضتها نبذةً من قُسْطٍ (^٣) وأَظفار\" (^٤).\n_________\n(^١) بنت سيرين.\n(^٢) نسيبة ﵂. الأسامي والكنى رقم ٤٩.\n(^٣) نبذة: أي قطعة منه. النهاية ٥/ ٧.\nقسط، تقدم بيان معناه في ح ٥٠٨٣.\n(^٤) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٧) - ح ٦٦ - من طريق ابن إدريس، عن هشام، به. بألفاظ متقاربة. ومن طريق ابن نمير ويزيد بن هارون، كلاهما عن هشام، به. وقالا: \"عند أدنى طهرها نبذة من قسط وأظفارها\".\nوالبخاري في صحيحه، في الطلاق، باب تلبَس الحادة ثياب العصب - ح ٥٣٤٢ - عن الفضل بن دكين، حدثنا عبد السلام بن حرب، عن هشام، به. نحوه إلى قوله: \" … عصب\" وروى نحو باقي الحديث معلقا عن الأنصاري، حدثنا هشام، به. بعد الحديث السابق.","vol":"11","page":677},{"text":"٥١٠٨ - حدثنا يزيد بن سنان، قال: حدثنا عبد القاهر بن شعيب بن الحبحاب، قال: حدثنا هشام بن حسان، عن حفصة، عن أم\n⦗٦٧٩⦘ عطية قالت: \"نهى رسول الله ﷺ أن تحد المرأة … \" ثم ذكر مثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق ابن إدريس، وابن هاورن، وابن نمير كلهم عن هشام به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":678},{"text":"٥١٠٩ - حدثنا إسماعيل القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، حدثنا أيوب، عن حفصة، عن أم عطية، قالت: \"كُنَّا نُنْهى أن نُحد على ميت فوق ثلاثة أيام، إلا على زوج أربعة أشهر وعشرًا. ولا نكتحل ولا نتطيب ولا نلبس ثوبا مصبوغًا إلا ثوب عصب، ورُخص ك عند الطهر في شيء من قُسط وأظفار\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، تحت الكتاب والباب السابق (٢/ ١١٢٨) - ح ٦٧ - عن أبي الربيع الزهراني، حدثنا حماد، به. مثله، لكنه قال: \"وقد رُخص للمرأة في طهرها إذا اغتسلت إحدانا من محيضها في نبذة … الحديث.\nوالبخاري في صحيحه، في الطلاق، باب القسط للحادة عند الطهر- ح ٥٣٤١ - عن عبد الله بن عبد الوهاب، حدثنا حماد بن زيد، به. مثل لفظ أبي عوانة. وزاد بعد قوله: \"عند الطهر\". لفظ: \"إذا اغتسلت … فذكره مثل لفظ مسلم. وزاد في آخره: \"وكنا ننهى عن اتباع الجنائز\".\nورواه أيضا تحت باب الكحل للحادة - ح ٥٣٤٠ - من طريق سلمة بن علقمة، عن محمد بن سيرين عن أم عطية. مختصرًا. إلى قوله: … زوج \".","vol":"11","page":679},{"text":"٥١١٠ - حدثنا إسحاق بن إبراهيم الصنعاني، عن عبد الرزاق (^١)، عن معمر، عن أيوب، عن ابن سيرين، عن أم عطية قالت: \"أُمرنا أن لا\n⦗٦٨٠⦘ نلبس في الإحداد الثياب المصبغة، إلا العصب … \" وذكر الحديث (^٢).\n_________\n(^١) رواه في مصنفه، في الطلاق، باب ما تتقي المتوفى عنها (٧/ ٤٧) - ح ١٢١٢٨ - .\n(^٢) رواه مسلم في صحيحه، عن حفصة عن أم عطية. وتقدم تخريجه في الحديث السابق.\nوالبخاري في صحيحه، من طريق سلمة بن علقمة، عن ابن سيرين، به. مختصرًا.\nوتقدم تخريجه أيضا في الحديث السابق.","vol":"11","page":679},{"text":"<span data-type='title' id=toc-782>بيان السنة في المتلاعنين والتفريق بينهما إذا فرغا من الملاعنة. وأي (^١) المتلاعنين حلف يُبْدأ بالرجل فيحلف ثم بالمرأة في المسجد، ولا يجتمعان أبدًا.</span>\n_________\n(^١) كتب في الهامش: في نسخة وأن التلاعن عن حلف … الصحيح.","vol":"11","page":681},{"text":"٥١١١ - حدثنا يوسف بن مسلم، وأبو حميد المصيصيان، قالا: حدثنا حجاج، عن ابن جريج، قال: أخبرني ابن شهاب، عن الملاعنة (^١) والسنّة فيها. عن حديث سهل بن سعد أخي بني ساعدة \"أنّ رجلا (^٢) من الأنصار جاء إلى رسول الله فقال: يا رسول الله، أرأيت رجلًا وجد مع امرأته رجلًا أيقتله فتقتلونه، أم كيف يفعل بها؟ فأنزل الله ﷿ في شأنه ما ذكر في القرآن وأمر التلاعن، فقال النبي ﷺ: قد قضى الله فيك وفي امرأتك، قال: فتلاعنا -قال يوسف: في المسجد- قالا جميعا: وأنا شاهد عند رسول الله ﷺ. قال: أبو حميد: ثم فارقها عند النبي ﷺ. وقالا جميعا: فكانت السنة بعدهما أن يفرّق بين المتلاعنين، وكانت حاملًا فأنكره، وكان ابنها يدعى إلى أمّه. زاد أبو حميد: ثم جرت السنة في ميراثه أنه يرثها ويرث ما فرض الله لها.\n⦗٦٨٢⦘ قال ابن شهاب: لاعنها في المسجد. قال: كذبت عليها يا رسول الله، إن أمسكتها -حين فرغا من الملاعنة-\" (^٣).\n_________\n(^١) في مسلم: عن المتلاعنين وعن السنة فيهما.\n(^٢) هو عويمر بن العجلاني كما في الحديث الآتي.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠) - ح ٣ - من طريق عبد الرزاق، أخبرنا ابن جريج، به. فذكره إلى قوله: \" … وجد مع امرأته رجلا. وقال: وذكر الحديث بقصته. وزاد فيه: فتلاعنا في المسجد … -إلى قوله- عند النبي ﷺ. زاد أبو عوانة: \"فكانت السنة بعدهما أن يفرق بين المتلاعنين، وكانت حاملا فأنكره، وكان ابنها يدعى إلى أمه\". زاد أبو حميد: \"ثم جرت السنة في ميراثه أنه يرثها ويرث ما فرض الله لها\". اهـ.\nوالبخاري في صحيحه، في الطلاق، باب التلاعن في المسجد- ح ٥٣٠٩ - من طريق عبد الرزاق، عن ابن جريج، به. بألفاظ متقاربة. وفيه زيادات.\nوقوله: \"فكانت السنة … \" هي من قول ابن شهاب، بين ذلك الإمام البخاري في صحيحه.","vol":"11","page":681},{"text":"٥١١٢ - حدثنا أبو عبيد الله (^١)، عن ابن وهب، قال: أخبرنا عياض بن عبد الله (^٢)، عن ابن شهاب، عن سهل بن سعد الأنصاري، \"أنّ عويمر بن أشقر الأنصاري ثم أحد بني العجلان جاء إلى عاصم بن عدي فقال: سل نبي الله ﷺ عن رجل وَجَدَ مع امرأته رجلًا أيقتله فتقتلونه أم كيف يفعل؟ فأنزل الله ﷿ على رسوله ﷺ فيهما ما ذكر في القرآن من أمر التلاعن، فقال رسول الله ﷺ لعويمر: قد قضي\n⦗٦٨٣⦘ فيك وفي امرأتك، فتلاعنا، فلما فرغا من تلاعنهما قال عويمر: كذبت عليها إن اجتمعنا أبدا، فطلقها ثلاث تطليقات عند رسول الله ﷺ، فأنفذ رسول الله ﷺ ذلك. وكان ما صنع عويمر عند رسول الله ﷺ سنة. قال سهل: حضرت هذا عند رسول الله ﷺ وأنا غلام، فمضت السنة في المتلاعنين أن يفرق بينهما ولا يجتمعان أبدًا. قال: وكانت حاملًا فأنكر حملها. فكان ابنها يدعى إلى أمه. ثم جرت السنة في الميراث أنه يرثُها ويرثُ فرضَ الله ﷿ للأم\" (^٣).\nوالسياق لابن أخي ابن وهب.\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) ابن عبد الرحمن الفهري، المدني.\nتابعه يونس عند مسلم، وابن جريج كما في ح ٥١١١، وفليح متابعة تامة عند البخاري، وعُقيل بن خالد متابعة تامة أيضا كما سيأتي في ح ٥١١٦.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠) - ح ٢ - عن حرملة بن يحيى، أخبرنا ابن وهب، أخبرني يونس، عن ابن شهاب، به. ولم يذكر إلا أول الحديث. ثم قال: \"وساق الحديث بمثل حديث مالك. وأدرج في الحديث قوله: وكان فراقه إياها بعدُ سنةً في المتلاعنين. وزاد فيه: قال سهل: فكانت حاملًا … \" فذكره.\nزاد أبو عوانة: \"فأنكر حملها\" وزاد أيضا: قال سهل: حضرت هذا عند رسول الله ﷺ وأنا غلام فمضت السنة في المتلاعنين أن يفرق بينهما ولا يجتمعان أبدًا\".\nورواه البخاري في صحيحه، في التفسير، ٢ - باب ﴿وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧)﴾ - ح ٤٧٤٦ - من طريق فليح عن الزهري، به. وفيه: \"أن رجلا\" ولم يصرح باسمه. وذكر الزيادات التي زادها أبو عوانة.","vol":"11","page":682},{"text":"٥١١٣ - وأما يونس فحدثنا قال: أخبرنا ابن وهب، قال: أخبرني عياض بن عبد الله (^١) وغيره، عن ابن شهاب، عن سهل بن سعد الساعدي\n⦗٦٨٤⦘ يعني بنحو حديث ابن عمر (^٢) في اللعان \"فأحلفهما رسول الله ﷺ ثم فرّق بينهما بعد أن تلاعنا. قال: فطلقها ثلاث تطليقات عند رسول الله ﷺ، فأنفذه رسول الله ﷺ عليه، وكان ما صنع عند رسول الله ﷺ سُنة. قال سهل: فحضرت هذا عند رسول الله ﷺ\" (^٣).\n_________\n(^١) ابن عبد الرحمن الفهري.\n(^٢) الآتي، انظر ح ٥١٢٣.\n(^٣) رواه مسلم في صحيحه، من طريق يونس عن ابن شهاب، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":683},{"text":"٥١١٤ - حدثنا أبو العباس عبد الله بن محمد الأزدي الغزي ومحمد بن علي بن ميمون (^١) وابن أبي سفيان (^٢)، قالوا: حدثنا محمد بن يوسف الفريابي، قال: حدثنا الأوزاعي، قال: حدثني الزهري، عن سهل بن سعد الساعدي \"أنَّ عويمرا أتى عاصم بن عدي -وكان سيد بني عجلان- فقال: كيف تقولون في رجل: وَجَدَ مع امرأته رجلا أيقتله فتقتلونه، أم كيف يصنع؟ وقال: سل لي رسول الله ﷺ عن ذلك. قال: فأتى عاصم النبي ﷺ فقال: يا رسول الله، رجل وَجد مع امرأته رجلًا: أيقتله فتقتلونه، أم كيف يصنع؟ قال: فكره رسول الله ﷺ المسائل. فسأله عويمر، فقال: إنَّ رسول الله ﷺ كَره المسائل وعابها، فقال عويمر: والله لا أنتهي حتى أسأل رسول الله ﷺ، فجاء عويمر فقال:\n⦗٦٨٥⦘ يا رسول الله، رجل وَجد مع امرأته رجلًا أيقتله فتقتلونه، أم كيف يصنع؟ فقال رسول الله ﷺ: \"قد أنزل الله ﷿ فيك القرآن وفي صاحبتك\" فأمرهما رسول الله ﷺ بالملاعنة بما سمى الله ﷿ في كتابه. قال: فلاعنهما (^٣). ثم قال: [يا] (^٤) رسول الله ﷺ، إن حبستها فقد ظلمتها. قال: طلِّقْها، فطلقها، فكانت بعدُ سُنّة لمن كان بعدهما من المتلاعنين. ثم قال رسول الله ﷺ: \"انظروا، فإن جاءت به أسحم (^٥) أدعج (^٦) العينين عظيم الأليتين حَدلج الساقين فلا أحسب عويمرا إلا (^٧) وقد صدق عليها، فإن (^٨) جاءت به أُحَيمر كأنه وحرة فلا أحسب عويمرًا إلا وقد كذب عليها\". قال: فجاءت به على النعت الذي نعت رسول الله ﷺ من تصديق عويمر، وكان (^٩) بعد يُنسب إلى أمه\" (^١٠).\n_________\n(^١) محمد بن علي بن ميمون الرقي.\n(^٢) إبراهيم بن معاوية بن ذكوان القيسراني.\n(^٣) في البخاري: فلاعنها.\n(^٤) ما بين المعكوفتين زيادة، وهي في صحيح البخاري، والسياق يقتضيه.\n(^٥) أسحم: أي أسود. النهاية ٢/ ٣٤٨.\n(^٦) أدعج: الدّعج، شدة سواد العين في شِدَّة بياضها. النهاية ٢/ ١١٩.\n(^٧) في البخاري: بدون واو.\n(^٨) في البخاري: وإن.\n(^٩) في البخاري: فكان.\n(^١٠) رواه مسلم في صحيحه، في اللعان (٢/ ١١٢٩ - ١١٣٠) - ح ١ - من طريق مالك =\n⦗٦٨٦⦘ = عن ابن شهاب، به. نحوه. إلى أن قال: \"قال ابن شهاب: فكانت سنة المتلاعنين\" لكن فيه: \"فطلقها ثلاثًا قبل أن يأمره رسول الله ﷺ\" وعند أبي عوانة والبخاري: \"أمره رسول الله ﷺ أن يطلقها\". وزاد أبو عوانة لفظ: \"سيد بني عجلان\" وزاد أيضا: ثم قال رسول الله ﷺ: انظروا فإن جاءت به أسحم … إلى آخر الحديث.\nورواه البخاري في صحيحه، في التفسير، تفسير سورة النور - ح ٤٧٤٥ - عن إسحاق، حدثنا محمد بن يوسف الفريابي، به. مثله.","vol":"11","page":684},{"text":"٥١١٥ - حدثنا محمد (^١)، قال: حدثنا الفريابي. وقال: وكان ينسب بعد إلى أمه (^٢).\n_________\n(^١) هو محمد بن عوف الطائي، أو محمد بن يحيى الذهلي.\n(^٢) رواه مسلم في صحيحه، وتقدم تخريجه في الحديث السابق.","vol":"11","page":686},{"text":"٥١١٦ - حدثنا يوسف (^١)، قال: حدثنا حجاج (^٢)، قال: حدثنا الليث، قال: حدثني عُقيل (^٣)، عن الزهري، عن سهل بن سعد الساعدي أنه قال: \"إنّ رجلا من الأنصار جاء رسول الله ﷺ فقال: يا رسول الله، أرأيت رجلًا وجد مع امرأته رجلًا أيقتله؟ قال: فأنزل الله ﷿ في شأنه ما ذكر في القرآن من التلاعن، وقال: قد قضي فيك وفي امرأتك. قال: فتلاعنا وأنا بها شابا، ثم فارقها عند رسول الله ﷺ،\n⦗٦٨٧⦘ فكانت السنة بعد فيهما أن يفرق بين المتلاعنين، وكانت حاملًا فأنكر حملها، وكان ابنها يدعى إلى أمّه، ثم جرت السنة في الميراث أن يرثها وترث منه بما فرض الله لها\" (^٤).\n_________\n(^١) يوسف بن سعيد بن مسلم.\n(^٢) حجاج بن محمد المصيصي.\n(^٣) عُقيل بن خالد الأيلي.\n(^٤) رواه مسلم في صحيحه، من طريق يونس عن ابن شهاب، به. وتقدم تخريجه في ح ٥١١٢. زاد أبو عوانة: \"فأنكر حملها\".","vol":"11","page":686},{"text":"٥١١٧ - حدثنا أبو يوسف الفارسي (^١)، قال: حدثنا يحيى بن بكير، عن الليث، قال: حدثني عُقيل، عن ابن شهاب، بإسناده مثله (^٢).\n_________\n(^١) يعقوب بن سفيان الفسوي.\n(^٢) رواه مسلم في صحيحه، من طريق ابن وهب عن يونس، به. وتقدم تخريجه في ح ٥١١٢.","vol":"11","page":687},{"text":"٥١١٨ - حدثنا أبو عبيد الله (^١)، قال: حدثنا عمي، عن يونس، ح وحدثنا أبو داود الحراني، قال: حدثنا يحيى البابْلُتي، قال: حدثنا ابن أبي ذئب، كلاهما عن الزهري، عن سهل بن سعد بحديثهما فيه (^٢).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) رواه مسلم في صحيحه، من طريق ابن وهب عن يونس، به. وتقدم تخريجه في ح ٥١١٢، وطريق عُقيل وابن أبي ذئب من زوائد أبي عوانة على مسلم.","vol":"11","page":687},{"text":"٥١١٩ - حدثنا يونس بن عبد الأعلى، وشعيب بن عمرو، قالا: حدثنا سفيان (^١)، عن الزهري، عن سهل بن سعد يقول: \"شهدت النبي ﷺ فرق بين المتلاعنين، فقال الرجل: كذبت عليها يا رسول الله،\n⦗٦٨٨⦘ إن أمسكتها\" (^٢).\n_________\n(^١) هو ابن عيينة. كما في تهذيب الكمال.\n(^٢) رواه مسلم في صحيحه، في اللعان من طريق مالك عن الزهري، به. بأطول مما هنا. وتقدم تخريجه في ح ٥١١٤.\nوالبخاري في صحيحه، عن علي بن عبد الله، عن سفيان، به. وسيأتي تخريجه في الحديث الآتي.","vol":"11","page":687},{"text":"٥١٢٠ - أخبرنا ابن شاذان (^١)، قال: حدثنا معلى (^٢)، قال: حدثنا سفيان، عن الزهري، سمع سهل بن سعد يقول: \"شهدت النبي ﷺ-وكنت ابن خمس عشرة سنة- فرق بين المتلاعنين\" (^٣).\n_________\n(^١) محمد بن شاذان.\n(^٢) ابن منصور الرازي.\n(^٣) رواه مسلم في صحيحه، وتقدم تخريجه في ح ٥١١٤.\nزاد أبو عوانة: \"كنت ابن خمس عشرة سنة\".\nورواه البخاري في صحيحه، في الأحكام، باب من قضى ولاعن في المسجد - ح ٧١٦٥ - عن علي بن عبد الله حدثنا سفيان، به. نحوه.","vol":"11","page":688},{"text":"٥١٢١ - حدثنا أبو بكر جعفر بن محمد بن عبيد الله بن المنادي (^١)، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا عبد الملك بن أبي سليمان، عن سعيد بن جبير، قال: \"سُئلت عن المتلاعنين في زمن مصعب بن الزبير (^٢) \" (^٣).\n_________\n(^١) جعفر بن محمد بن عبيد الله بن يزيد، المنادي، ت ٢٧٧ هـ. وثقه الخطيب البغدادي.\nتاريخ بغداد ٧/ ١٨٣.\n(^٢) أي في عهد إمارته للعراق أيام خلافة أخيه عبد الله بن الزبير ﵁. تعجيل المنفعة ص ٤٠٣.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠) - ح ٤ - من طريق عبد الله بن نمير، حدثنا عبد الملك به، بأطول مما هنا.","vol":"11","page":688},{"text":"٥١٢٢ - وحدثنا الحسن بن عفان، قال: حدثنا عبد الله بن نمير، عن عبد الملك بن أبي سليمان، عن سعيد بن جبير قال: \"سئلت عن المتلاعنين في إمرة مصعب بن الزبير\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠) - ح ٤ - من طريق عبد الله بن نمير، حدثنا عبد الملك، به. بأطول مما هنا.","vol":"11","page":689},{"text":"٥١٢٣ - ح وحدثنا عمار بن رجاء، وأبو بكر محمد بن ربح البغدادي (^١)، قالا: حدثنا يزيد بن هارون، قال: حدثنا عبد الملك بن أبي سليمان، عن سعيد بن جبير، قال: \"سئلت عن المتلاعنين في إمرة مصعب بن الزبير أيفرق بينهما؟ فما دريت ما أقول، فانطلقت حتى أتيت باب ابن عمر (^٢)، فقلت للغلام: لتأذن لي فقال: إنه نائم -وقال يزيد، وابن نمير (^٣): قائل (^٤) - ولا نستطيع أن ندخل عليه، فسمع ابن عمر صوتي فقال: ابن جبير؟ فقلت: نعم، فقال: ائذنوا له -وقال يزيد وابن نمير: ادخل ما جاء بك هذه الساعة إلا حاجة- فدخلت عليه فوجدته مفترشًا برْذعة (^٥) رحله متوسدا\n⦗٦٩٠⦘ بمدفئه (^٦) حشوها ليف. قلت: يا أبا عبد الرحمن، المتلاعنين أيفرق بينهما؟ قال: سبحان الله! نعم. إن أول من سأل عن ذلك رسول الله ﷺ فلان، قال: يا رسول الله، أرأيت لو أن أحدنا إذا رأى امرأته على فاحشة كيف يصنع؟ إن سكت سكت عن أمر عظيم، وإن تكلم فمثل ذلك. فسكت النبي ﷺ فلم يجبه، فقام لحاجة، فلما كان بعد ذلك أتى النبي ﷺ فقال: يا رسول الله، إن الذي سألتك عنه قد ابتليت به، فأنزل الله ﷿ هؤلاء الآيات في النور ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ﴾ (^٧) حتى قرأ هؤلاء الآيات، فدعا النبي ﷺ بالرجل فتلاهن عليه ووعظه وذكّره وأخبره أن عذاب الدنيا أهون من عذاب الآخرة. قال: لا، والذي بعثك بالحق ما كذبت عليها، ثم دعا بها، فوعظها وذكرها وأخبرها أن عذاب الدنيا أهون من عذاب الآخرة، قالت: لا، والذي بعثك بالحق إنه لكاذب فيه، فبدأ بالرجل فشهد أربع شهادات بالله إنه لمن الصادقين، والخامسة أن لعنة الله عليه إن كان من الكاذبين، ثم ثنى بالمرأة فشهدت أربع شهادات بالله إنه لمن الكاذبين، والخامسة أن غضب الله عليها إن كان\n⦗٦٩١⦘ من الصادقين، ثم فرق بينهما\" (^٨).\n_________\n(^١) محمد بن ربح بن سليمان، أبو بكر البزار، ت ٢٨٣ هـ. وثقه الخطيب. تاريخ بغداد ٥/ ٢٧٨.\n(^٢) زاد مسلم: بمكة.\n(^٣) هو عبد الله بن نمير، وهي رواية مسلم في صحيحه.\n(^٤) من القيلولة، وهي نومة الغداة.\n(^٥) برْذعة: الحِلس الذي يلقى تحت الرحل، والجمع البراذع. لسان العرب ٨/ ٨، النهاية ١/ ٤٢٣.\n(^٦) غير واضحة في الأصل، وفي مسلم: متوسد وسادة.\n(^٧) سورة النور، آية ٦.\n(^٨) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٠ - ١١٣١) - ح ٤ - من طريق عبد الله بن نمير، حدثنا عبد الملك بن أبي سليمان، به. بألفاظ متقاربة.\nزاد أبو عوانة: \"ولا نستطيع أن ندخل عليه\". ولفظ: \"رسول الله ﷺ\". بعد قوله: \"أول من سأل عن ذلك\".\nورواه من طريق عيسى بن يونس، عن عبد الملك بن أبي سليمان، به. وأحال لفظه على رواية ابن نمير.","vol":"11","page":689},{"text":"٥١٢٤ - حدثنا عبد الرحمن بن محمد بن منصور، قال: حدثنا يحيى بن سعيد، عن عبد الملك بن أبي سليمان، قال: سمعت سعيد بن جبير يقول: \"سئلت عن المتلاعنين في إمرة ابن الزبير أيفرق بينهما؟ فما دريت ما أقول، قال: فقمت مكاني إلى منزل ابن عمر، فقلت: يا أبا عبد الرحمن، المتلاعنين أيفرق بينهما؟ قال: نعم، سبحان الله! إن أول من سأل عن ذلك فلان بن فلان (^١) قال: يا رسول الله .. \" ثم ذكر مثله (^٢).\n_________\n(^١) هو عويمر العجلاني.\n(^٢) رواه مسلم في صحيحه، من طريق عبد الله بن نمير، عن عبد الملك بن أبي سليمان، به. وتقدم تخريجه في الحديث السابق. وقد صرح عبد الملك بالسماع من سعيد، وروايته عنه في مسلم بالعنعنة. وزاد أبو عوانة لفظ: \"سبحان الله\".","vol":"11","page":691},{"text":"٥١٢٥ - حدثنا الحسن بن عفان (^١) وأبو أمية (^٢)، قالا: حدثنا\n⦗٦٩٢⦘ جعفر بن عون،\nح وحدثنا أبو داود الحراني (^٣) وابن أبي غرزة (^٤)، قالا: حدثنا جعفر بن عون (^٥)، قال: أخبرنا عبد الملك بن أبي سليمان، عن سعيد بن جبير قال: \"سئلت عن المتلاعنين، فلم أدر ما أقول فيها، فأتيت ابن عمر فقلت للغلام: استأذن لي، فقال: إنه قائل. فقلت: لا بد من الدخول عليه. فسمع صوتي، فقال ابن جبير، ادخل، قال: ثم قال: ما جاء بك هذه الساعة إلا شيء! قلت: أجل، سُئلت عن المتلاعنين فلم أدر ما أقول فيهما، فقال: سبحان الله! إن أول من سأل رسول الله ﷺ عن هذا فلان بن فلان جاء. فقال: الرجل يجد مع أهله الرجل فما يصنع؟ فلم يردّ عليه. قال: ثم عاد إليه فقال: إني قد ابتليت بذاك. قال: قد نزل فيك وفي صاحبتك. قال: فبدأ بالرجل، فوعظه وذكّره وأخبره أن عذاب الدنيا أهون من عذاب الآخرة، فقال: والذي بعثك بالحق إني لصادق. قال: ودعا بالمرأة، فوعظها وذكرها وأخبرها أن عذاب الدنيا أهون من عذاب الآخرة. فقالت: والذي بعثك بالحق إنه لكاذب. قال: ثم بدأ بالرجل، فشهد أربع شهادات بالله إنه لمن\n⦗٦٩٣⦘ الصادقين. والخامسة أن لعنة الله عليه إن كان من الكاذبين. قال: ثم ثنى بالمرأة فشهدت أربع شهادات بالله إنه لمن الكاذبين. والخامسة أن غضب الله عليها إن كان من الصادقين. قال: ثم فرق بينهما\" (^٦).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) محمد بن إبراهيم بن مسلم.\n(^٣) سليمان بن سيف.\n(^٤) أحمد بن حازم.\n(^٥) ابن عمرو، المخزومي.\n(^٦) رواه مسلم في صحيحه، من طريق ابن نمير عن عبد الملك، به. بألفاظ متقاربة. وتقدم تخريجه في ح ٥١٢٣.","vol":"11","page":691},{"text":"<span data-type='title' id=toc-783>باب الخبر الموجب التفريق بين المتلاعنين، وإلحاق الولد بأمه ووجوب صداقها على زوجها.</span>","vol":"11","page":694},{"text":"٥١٢٦ - حدثنا إسحاق بن إبراهيم، قال: حدثنا عبد الرزاق (^١)، عن معمر (^٢)، عن أيوب (^٣)، قال: سمعت سعيد بن جبير يقول: \"كنّا بالكوفة نختلف في الملاعنة، يقول بعضنا: لا يفرق بينهما، وقال بعضنا: يفرق بينهما. قال سعيد: فلقيت ابن عمر، فسألته عن ذلك، فقال: فرق رسول الله ﷺ بين أخوي بني العجلان. وقال: والله إن أحدكما لكاذب، فهل منكما تائب؟ فلم يعترف واحد منهما. فتلاعنا ثم فرق بينهما. قال أيوب: فحدثني عمرو بن دينار، عن سعيد بن جبير، عن ابن عمر أنه قال: يا رسول الله، صداقي؟ فقال له النبي ﷺ: \"إن كنت صادقًا فهو لها بما استحللت منها، وإن كنت كاذبًا فذلك أوجب لها. أو كما قال\" (^٤).\n_________\n(^١) رواه في المصنف، في الطلاق، باب التفريق بين المتلاعنين (٦/ ١١٨) - ح ١٢٤٥٤ - .\n(^٢) ابن راشد الأزدي.\n(^٣) السختياني.\n(^٤) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣١ - ١١٣٢) - ح ٥ - من طريق سفيان بن عيينة، عن عمرو، عن سعيد بن جبير، به. فذكر نحو رواية أيوب عن عمرو بن دينار. وزاد في أوله: \"حسابكما على الله، أحدكما كاذب\".\nورواه من طريق سفيان عن أيوب، به. ولم يذكر لفظه، وإنما أحال على رواية حماد عن =\n⦗٦٩٥⦘ = أيوب به. وفيه: فرق رسول الله ﷺ … الحديث. إلى قوله: \" … تائب\".\nزاد أبو عوانة في أوله: \"كنا بالكوفة -إلى- يفَرَّق بينهما\". ولفظ: \"لم يعترف واحد منهما\".","vol":"11","page":694},{"text":"٥١٢٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان بن عيينة، عن عمرو بن دينار، عن سعيد بن جبير، عن عبد الله بن عمر قال: \"فرّق رسول الله ﷺ بين أخوي بني العجلان\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٢) - ح ٦ - من طريق حماد عن أيوب، عن سعيد بن جبير، به. مثله. وزاد: وقال: \"الله يعلم أن أحدكما كاذب، فهل منكما تائب؟ \".","vol":"11","page":695},{"text":"٥١٢٨ - وحدثنا الربيع بن سليمان، قال: حدثنا الشافعي (^١)، قال: حدثنا ابن عيينة، عن عمرو بن دينار عن سعيد بن جبير، عن عبد الله بن عمر، قال: \"فرق رسول الله ﷺ بين أخوي بني العجلان. وقال لهما: \"حسابكما على الله، أحدكما كاذب، لا سبيل لك عليها. قال: يا رسول الله، ما لي؟ قال: لا مال لك، إن كنت صادقًا فهو بما استحللت من فرجها، وإن كنت كذبت فهو أبعد لك منه (^٢) \" (^٣).\n⦗٦٩٦⦘ حديثهم واحد إلا أن بعضهم لم يقل: \"منه\".\n_________\n(^١) الأم ٥/ ٢٩٠، والمسند ص ٢٥٨، ليس فيه لفظ: \"فرق رسول الله ﷺ بين أخوي بني العجلان\". وقد روى هذا اللفظ، من طريق سفيان عن أيوب عن سعيد، به.\n(^٢) في الأم والمسند: أبعد لك منها أو منه. بالشك.\n(^٣) رواه مسلم في صحيحه، عن يحيى بن يحيى، وابن أبي شيبة، وابن حرب كلهم عن =\n⦗٦٩٦⦘ = سفيان بن عيينة به، مثله بتقديم بعض الألفاظ. وتقدم تخريجه في ح ٥١٢٦. زاد أبو عوانة: \"فرق رسول الله ﷺ بين أخوي بني عجلان\". وهذه الزيادة رواها مسلم في صحيحه لكن عن ابن أبي عمر عن سفيان به. وتقدم تخريجه في ح ٥١٢٦.\nورواه البخاري في صحيحه، في الطلاق- ح ٥٣١٢ - من طريق سفيان عن عمرو به، نحو رواية مسلم.","vol":"11","page":695},{"text":"٥١٢٩ - حدثنا ابن عفان (^١)، قال: حدثنا ابن نمير، قال: حدثنا ابن عيينة، بإسناده قال: \"قال النبي ﷺ للمتلاعنين … \" فذكر مثله (^٢).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣١) - ح ٥ - عن يحيى بن يحيى، وابن أبي شيبة، وزهير كلهم عن سفيان، به. مثله.","vol":"11","page":696},{"text":"٥١٣٠ - حدثنا إسحاق بن إبراهيم الدبري، عن عبد الرزاق (^١)، عن ابن عيينة، بمثل حديثهم جميعًا منه (^٢).\n- حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، عن عمرو بن دينار، قال: سمعت سعيد بن جبير، فذكر مثله (^٣).\n_________\n(^١) المصنف (٦/ ١١٩) - ح ١٢٤٥٥ - وليس فيه قوله: فرق رسول الله ﷺ بين أخوي بني العجلان.\n(^٢) رواه مسلم في صحيحه، عن يحيى، وابن أبي شيبة، وزهير كلهم عن سفيان، به. وتقدم تخريجه في ح ٥١٢٩.\n(^٣) رواه مسلم في صحيحه، عن يحيى، وابن أبي شيبة، وزهير كلهم عن سفيان، به. وتقدم =\n⦗٦٩٧⦘ = تخريجه في ح ٥١٢٩.","vol":"11","page":696},{"text":"٥١٣١ - حدثنا أبو يوسف الفارسي (^١)، والكزبراني (^٢)، قالا: حدثنا أبو عاصم (^٣)، قال: حدثنا زكريا بن إسحاق (^٤)، عن عمرو بن دينار (^٥)، عن سعيد بن جبير، عن ابن عمر قال: \"قال النبي ﷺ لأخوي بني عجلان لما تلاعنا: لا سبيل لك عليها، قال: يا رسول الله، ما أصدقُتها؟ قال: بما أصبت من فرجها\" (^٦).\n_________\n(^١) يعقوب بن سفيان.\n(^٢) هو: أحمد بن عبد الرحمن بن منصور.\n(^٣) الضحاك بن مخلد.\n(^٤) المكي.\n(^٥) المكي الأثرم.\n(^٦) رواه مسلم في صحيحه، من طريق ابن عيينة، عن عمرو بن دينار، به. نحوه. وتقدم تخريجه في ح ٥١٢٦.\nوطريق زكريا بن إسحاق عن عمرو من زوائد أبي عوانة على مسلم.","vol":"11","page":697},{"text":"٥١٣٢ - حدثنا أبو داود (^١)، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، قال: سمعت أيوب، قال: سمعت سعيد بن جبير يقول: \"كنا اختلفنا في الكوفة في المتلاعنين. قال: فأتيت ابن عمر ومعي صحيفة فيها أشياء مما اختلفنا فيها بالكوفة، فجلست إلى ابن عمر فسألته،\n⦗٦٩٨⦘ ولو رآها لكانت الفيصل فيما بيني وبينه. قلت: المتلاعنين؟ فقال: بأصبعيه هكذا -وفرق سفيان بين السبابة والوسطى- فرق رسول الله ﷺ بين أخوي بني العجلان. وقال: والله يعلم إن أحدكما كاذب، فهل منكما تائب؟ \" ثلاث مرات (^٢).\n_________\n(^١) سليمان بن سيف.\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٢) - ح ٦ - من طريق حماد عن أيوب، به. قال: فرق رسول الله ﷺ … فذكره.\nورواه عن ابن أبي عمر، حدثنا سفيان به، ولم يذكر لفظه.\nزاد أبو عوانة من أوله إلى قوله: \" … وفرق سفيان بين السبابة والوسطى\" ولفظ: \"ثلاث مرات\".\nورواه البخاري في صحيحه، في الطلاق- ح ٥٣١٢ - عن علي بن عبد الله، عن سفيان، قال عمرو: سمعت سعيد بن جبير. وفيه: \"قلت لابن عمر: رجل لاعن امرأته فقال بأصبعيه … \" فذكره إلى آخره.\nقال سفيان: حفظته من عمرو وأيوب كما أخبرتك.\nقال الحافظ: إن عمرو بن دينار، وأيوب سمعا الحديث جميعا من سعيد بن جبير، فحفظ فيه عمرو ما لم يحفظه أيوب. الفتح ٩/ ٤٥٧.","vol":"11","page":697},{"text":"٥١٣٣ - حدثنا أبو داود السجستاني (^١)، قال: حدثنا أحمد بن حنبل (^٢)، قال: حدثنا إسماعيل (^٣)، قال: حدثنا أيوب، عن سعيد بن جبير\n⦗٦٩٩⦘ قال: قلت لابن عمر: رجل قذف امرأته؟ فقال: \"فرق رسول الله ﷺ بين أخوي بني العجلان، وقال: والله يعلم (^٤) إن أحدكما كاذب، فمن منكما تائب؟ -يرددها ثلاث مرات- فأبيا، ففرق بينهما\" (^٥).\n_________\n(^١) سنن أبي داود، كتاب الطلاق - ح ٢٢٥٨ - .\n(^٢) المسند ٢/ ٤. وأطراف المسند لابن حجر ٣/ ٤٠٠.\n(^٣) ابن إبراهيم بن مقسم.\n(^٤) المسند وسنن أبي داود وصحيح مسلم: بدون واو.\n(^٥) رواه مسلم في صحيحه، من طريق حماد عن أيوب، به. وتقدم تخريجه في الحديث السابق.\nزاد أبو عوانة: \"رجل قذف امرأته\". ولفظ: \"يرددها ثلاث مرات، فأبيا، ففرق يينهما\".\nوالبخاري في صحيحه، في الطلاق- ح ٥٣١١، ٥٣٤٩ - عن عمرو بن زرارة، أخبرنا إسماعيل به. بأطول مما هنا.\nوطريق إسماعيل عن أيوب من زوائد أبي عوانة على مسلم.","vol":"11","page":698},{"text":"٥١٣٤ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي (^١)، قال: حدثنا ابن عيينة، عن أيوب بمثله \"فهل منكما تائب\" (^٢).\n- ذكر مسلم قال: حدثنا أبو غسان المسمعي وابن المثنى، قالا: حدثنا معاذ بن هشام قال: حدثنا أبي، عن قتادة، عن عزرة، عن سعيد بن جبير قال: \"لم يفرق مصعب بين المتلاعنين. قال سعيد: فذكر ذلك لابن عمر، فقال: فرق نبي الله ﷺ بين أخوي بني العجلان\" (^٣).\n_________\n(^١) الأم للشافعي ٥/ ٢٩٠، والمسند ص ٢٥٩، ليس فيهما قول سعيد بن جبير السابق.\n(^٢) رواه مسلم في صحيحه، عن ابن أبي عمر، حدثنا سفيان، به. ولم يذكر لفظه. وتقدم تخريجه في ح ٥١٣٢.\n(^٣) صورته، صورة المعلق، لكن أبا عوانة هو أحد رواة صحيح مسلم. والحديث في صحيح =\n⦗٧٠٠⦘ = مسلم في اللعان (٢/ ١١٣٢) - ح ٧ - قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، وابن بشار (واللفظ للمسمعي وابن المثنى)، به. فذكره بمثله.","vol":"11","page":699},{"text":"٥١٣٥ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكا (^١) أخبره، عن نافع، عن ابن عمر \"أنّ رجلًا لاعن امرأته في زمان رسول الله ﷺ فانتفى من ولدها، ففرق رسول الله ﷺ بينهما، وألحق الولد بالمرأة\" (^٢).\n_________\n(^١) الموطأ، باب ما جاء في اللعان ٢/ ٣٥٠ - ح ٣٥ - .\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٢) - ح ٨ - قال: حدثنا سعيد بن منصور، وقتيبة بن سعيد، قالا: حدثنا مالك.\nح وحدثنا يحيى بن يحيى قال: قلت لمالك، به. وفيه: \"على عهد\" بدل: \"في زمان\".\nوزاد في آخره: \"قال: نعم\". زاد أبو عوانة: \"فانتفى من ولدها\".\nورواه البخاري في صحيحه، في الطلاق- ح ٥٣١٥ - عن يحيى بن بكير عن مالك به. وأبو داود في سننه، في الطلاق- ح ٢٢٥٩ - وقال: الذي تفرد به مالك قوله: \"وألحق الولد بالمرأة\".\nقال الحافظ: قوله: \"ففرق بينهما وألحق الولد بأمه\". قال الدارقطني: تفرد مالك بهذه الزيادة. قال ابن عبد البر: ذكروا أن مالكا تفرد بهذه اللفظة في حديث ابن عمر، وقد جاءت من أوجه أخرى في حديث سهل بن سعد؛ من رواية يونس عن الزهري عند أبي داود بلفظ \"ثم خرجت حاملًا، فكان الولد إلى أمه\" ومن رواية الأوزاعي عن الزهري: \"وكان الولد يدعى إلى أمه\". فتح الباري ٩/ ٤٦٠.\nوتقدم عند المؤلف من طرق عن الزهري عن سهل به. انظر ح ٥١١١. =\n⦗٧٠١⦘ = والحديث رواه الطحاوي في مشكل الآثار ١٣/ ١٢٤، من طريق ابن وهب وسعيد بن منصور، عن مالك به.\nقال الطحاوي: فقال قائل: وهل وافق مالكا على هذا الحديث عن نافع أحد، وقد رواه غيره من أصحاب نافع، فلم يذكروا فيه هذا الحرف.\nفكان جوابنا له في ذلك بتوفيق الله وعونه: أن مالكًا إمام حافظ ثَبْتٌ في روايته، ممن لو روى حديثا فانفرد به كان مقبولًا منه، وإذا كان كذلك كان إذا زاد زيادة في حديث مقبولة منه.","vol":"11","page":700},{"text":"٥١٣٦ - حدثنا محمد بن عامر الرملي -أصله بغدادي- قال: حدثنا أبو سلمة الخزاعي (^١)، عن مالك،\nح وحدثنا إسماعيل بن صالح أبو بكر الحلواني (^٢)، قال: حدثنا سعيد بن منصور (^٣)، قال: حدثنا مالك بن أنس، عن نافع، عن ابن عمر: \"أنَّ النبي ﷺ لاعن بين رجل وامرأة، وألحق الولد بأمه\" (^٤).\n_________\n(^١) منصور بن سلمة بن عبد العزيز.\n(^٢) إسماعيل بن صالح الحلواني، التمار، أبو بكر.\n(^٣) السنن لسعيد بن منصور ١/ ٣٥٩ باب ما جاء في اللعان رقم ١٥٥٤. إلا أنه قال: فرق رسول الله بين المتلاعنين.\n(^٤) رواه مسلم في صحيحه، عن سعيد بن منصور وقتيبة بن سعيد، به. نحوه. وتقدم تخريجه في الحديث السابق.","vol":"11","page":701},{"text":"٥١٣٧ - حدثنا محمد بن إسماعيل الصائغ بمكة، قال: حدثنا أبو خيثمة، قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله بن عمر،\n⦗٧٠٢⦘ عن نافع، عن ابن عمر، قال: \"لاعن النبي ﷺ بين رجل من الأنصار وبين امرأته، وفرق بينهما\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٣) - ح ٩ - من طريق أبي أسامة، وابن نمير به، مثله. وقد مُيز عبيد الله عند أبي عوانة بذكر اسم أبيه (عمر).\nورواه البخاري في صحيحه، في الطلاق - ح ٥٣١٤ - من طريق يحيى، عن عبيد الله به مثله، وليس فيه: \"من الأنصار\".","vol":"11","page":701},{"text":"<span data-type='title' id=toc-784>باب ذكر الدليل على أن الرجل إذا رمى رجلا بامرأته لا يجب عليه الحد لهما إلا أن يكذب نفسه فلا يلاعن امرأته. وأنه إذا التعن وجب على امرأته الحد إلا أن تلتعن. ولا يجب الحد على المرمي بها بالتعانه.</span>","vol":"11","page":703},{"text":"٥١٣٨ - حدثنا أبو جعفر بن الجنيد (^١)، قال: حدثنا إسحاق بن إسماعيل (^٢)، قال: حدثنا جرير (^٣).\nح وحدثنا أبو داود سليمان بن الأشعث (^٤)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد الله قال: \"إنا لليْلةُ الجمعة في المسجد إذ دخل رجل من الأنصار فقال: لو أن رجلًا وجد مع امرأته رجلًا فتكلّم به جلدتموه، أو قتل قتلتموه، وإن سكت سكت على غيظ. والله لأسألن عنه رسول الله ﷺ. قال: فلما كان من الغد أتى رسول الله ﷺ فسأله: لو أن رجلًا وجد مع امرأته رجلًا فتكلم به جلدتموه، أو قتل قتلتموه، أو سكت سكت على غيظ، فقال: اللهم افتح (^٥) وجعل يدعو، فنزلت آية اللعان\n⦗٧٠٤⦘ ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ﴾ (^٦) هذه الآيات. فابتلي به ذلك الرجل من بين الناس، فجاء هو وامرأته إلى رسول الله ﷺ فتلاعنا، فشهد الرجل أربع شهادات بالله إنه لمن الصادقين، ثم لعن الخامسة: أن لعنة الله عليه إن كان من الكاذبين. قال: فذهبتْ لتلتعن، فقال لها النبي ﷺ: \"مه\" فأبت، فلعنت، فلما أدبرا قال: \"لعلها أن تجيء به أسود جعد فجاءت به أسود جعدًا (^٧) \" (^٨).\n_________\n(^١) هو محمد بن أحمد بن الجنيد.\n(^٢) الطالقاني.\n(^٣) ابن عبد الحميد بن قرظ.\n(^٤) سنن أبي داود، كتاب الطلاق، باب في اللعان (٢/ ٦٨٥) - ح ٢٢٥٣ - .\n(^٥) اللهم افتح: أي بين لنا الحكم في هذا. شرح مسلم للنووي ١٠/ ٣٦٦.\n(^٦) سورة النور، آية ٦، في الأصل: إن الذين. وما أثبته هو الصواب.\n(^٧) جَعْدًا: الجعد في صفات الرجل يكون مدحا وذما: فالمدح معناه أن يكون شديد الأسر والخلق، أو يكون جعد الشعر، وهو ضد السَّبط. وأما الذم فهو القصير المُتَردّدُ الخَلْق. النهاية ١/ ٢٧٥.\n(^٨) رواه مسلم في صحيحه، في اللعان (٢/ ١١٢٣) - ح ١٠ - عن زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم كلهم عن جرير به، مثله. ورواه من طريق عيسى بن يونس وعبدة بن سليمان كلاهما عن الأعمش، به. ولم يذكر لفظه.","vol":"11","page":703},{"text":"٥١٣٩ - حدثنا يوسف بن مسلم، قال: حدثنا سعيد بن المغيرة الصياد (^١)، قال: حدثنا عيسى بن يونس (^٢)، عن الأعمش، عن إبراهيم (^٣)، عن علقمة (^٤)، عن عبد الله: \"أن رسول الله ﷺ لاعن\n⦗٧٠٥⦘ بالحمل\" (^٥).\n_________\n(^١) سعيد بن المغيرة الصيّاد، المصيصي، ثقة. التقريب ٢٤١.\n(^٢) ابن أبي إسحاق السَّبيعي.\n(^٣) النخعي.\n(^٤) ابن قيس النخعي.\n(^٥) رواه مسلم في صحيحه، عن إسحاق بن إبراهيم، أخبرنا عيسى بن يونس، عن الأعمش، به. ولم يذكر لفظه بل أحال على رواية جرير عن الأعمش. وسبق تخريج رواية جرير في الحديث السابق. وليس فيها أنَّ رسول الله ﷺ لاعن بالحمل. وهذه من زوائد أبي عوانة على مسلم. والزيادة صحيحة حيث إنَّ رجال الإسناد ثقات.","vol":"11","page":704},{"text":"٥١٤٠ - حدثنا الصغاني، قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبدة بن سلميان، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد الله قال: \"كنا في المسجد ليلة الجمعة فقال رجل: لو أن رجلًا وجد مع امرأته رجلا فقتله قتلتموه، فإن تكلم جلدتموه، لأذكرن ذلك لرسول الله ﷺ. فذكر ذلك لرسول الله ﷺ، فأنزل الله ﷿ آيات اللعان، ثم جاء الرجل فقذف امرأته، فلاعن النبي ﷺ بينهما، وقال: لعله أن تجييء به أسود جعدًا\" (^١).\n٥١٤٠ ب- حدثنا أبو أمية، قال: حدثنا عمرو بن عثمان (^٢)، قال: حدثنا عيسى بن يونس، عن الأعمش. نحو حديث جرير بطوله (^٣).\n_________\n(^١) رواه مسلم في صحيحه، عن أبي بكر بن أبي شيبة، حدثنا عبدة بن سليمان، به. ولم يذكر لفظه. بل أحاله على رواية جرير عن الأعمش. وتقدم تخريج روايتهما في ح ٥١٣٨.\n(^٢) عمرو بن عثمان بن سيار الكلابي مولاهم.\n(^٣) رواه مسلم في صحيحه، عن إسحاق بن إبراهيم، أخبرنا عيسى بن يونس، به. ولم يذكر لفظه بل أحاله على رواية جرير عن الأعمش. وتقدم تخريجها في ح ٥١٣٨. =\n⦗٧٠٦⦘ = وقد أخرج هذا الحديث الطحاوي في شرح معاني الآثار ١٣/ ١٣٠، وقال ﵀: وقد كان الذين يذهبون إلى الملاعنة بالحمل يحتجون لما قالوه من ذلك بحديث يرويه عبدة بن سليمان عن الأعمش … فذكره.\nقال المعلق (الأرناؤوط): فدل ذلك على أن قوله: \"لاعن بالحمل\" في حديث عبدة بن سليمان قد تفرد به إسماعيل عنه، وإسماعيل ليس بذاك القوي، ولا هو بالضعيف الذي يطرح حديثه، إلا أن مخالفة هؤلاء الثقات له في لفظ الحديث يدل على أنه أخطأ فيه. والله أعلم.\nقلت: كذا قال المعلق، وكلامه مردود من ثلاثة وجوه:\nالوجه الأول: أن إسماعيل لم ينفرد به. بل تابعه سعيد بن المغيرة الصياد متابعة قاصرة، عند الإمام أبي عوانة كما في ح ٥١٣٩، وسعيد ثقة.\nالوجه الثاني: أن له شاهدًا من حديث ابن عباس ﵁، وسوف يسنده المصنف ﵀ عنه وفيه: لاعن بين العجلاني وامرأته وكانت حاملًا. رواه من طريق المغيرة بن عبد الرحمن عن أبي الزناد. ورجاله ثقات (انظر ح ٥١٥٢). ورواه النسائي مختصرا في سننه، من طريق إبراهيم بن عقبة، عن أبي الزناد. وقد خرجته في ح ٥١٥٢.\nالوجه الثالث: أن هذا اللفظ ليس فيه مخالفة، بل جعلها الإمام ابن قدامة زيادة، فقال: والزيادة من الثقة مقبولة. المغني ٧/ ٤١٨، ليس كما ادعى المحقق غفر الله له، فلعله لم يطلع على ما سمته من الأخبار، وما ذهب إليه هو مذهب الإمام أبي حنيفة ﵀. ومذهب جمهور أهل العلم من المحدثين والفقهاء جواز اللعن في الحمل قبل الوضع، ولهم حجج قوية مذكورة في مصنفاتهم رحهمهم الله. وانظر الأم للإمام الشافعي ٥/ ٢٩٢، المغني ٧/ ٤١٨.","vol":"11","page":705},{"text":"٥١٤١ - حدثنا الحسن بن مكرم وسليمان بن سيف الحراني، قالا: حدثنا يحيى بن حماد (^١)، ح وحدثنا الصغاني، قال: حدثنا أبو ربيعة (^٢)، قالا: حدثنا أبو عوانة (^٣)، عن سليمان (^٤)، عن إبراهيم عن علقمة عن عبد الله قال: \"بينا نحن عَشية جمعة في المسجد إذ قال رجل: إنْ أحدنا رأى مع امرأته رجلا فإن قتله قتلتموه، وإن تكلم جلدتموه، وإن سكت سكت على غيظ، لأسألن رسول الله ﷺ، قال: فسأله فقال: يا رسول الله إن أحدنا رأى مع امرأته رجلا فإن تكلم جلدتموه، وإن قتل قتلتموه، وإن سكت سكت على غيظ؟ اللهم احكم، قال: فأنزل الله آية اللعان. قال عبد الله: فكان ذلك الرجل أول من ابتلي به\" (^٥).\n_________\n(^١) الشيباني.\n(^٢) هكذا في الأصل، وقد رجعت إلى كتب الكنى، كالكنى للإمام أحمد ومسلم، والدولابي، والمقتنى للذهبي ولم أجده فيها، ثم رجعت إلى ترجمة الصغاني في تهذيب الكمال، فلم أقف على شيخ له بهذه الكنية، ثم رجعت إلى ترجمة شيخه الوضاح، فلم أقف على تلميذ له بهذه الكنية، ولكن وقفت على تلميذ روى عنه كنيته: أبو الربيع الزهراني وهو سليمان بن داود فلعله هو. والله أعلم.\n(^٣) وضاح بن عبد الله. الأسامي والكنى رقم ٣٠٥.\n(^٤) الأعمش.\n(^٥) رواه مسلم في صحيحه، من طريق جرير، عن الأعمش، به. بأطول مما هنا. وتقدم =\n⦗٧٠٨⦘ = تخريجه في ح ٥١٣٨.","vol":"11","page":707},{"text":"٥١٤٢ - حدثنا عبد الرحمن بن محمد الكُزبراني (^١)، قال: حدثنا وهب بن جرير (^٢)، قال: حدثنا هشام (^٣)، عن محمد بن سيرين، عن أنس بن مالك: \"أنَّ هلال بن أمية قذف امرأته بشريك بن سَحْماءَ. فقال رسول الله ﷺ: أَبصروها، فإن جاءت به أبيض سبط الشعر قضي العينين فهو لهلال بن أُمية، وإن جاءت به أدعج حمش (^٤) الساقين فهو لشريك بن سحماء، فجاءت به أكحل حمش الساقين\" (^٥).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن منصور الكزبراني.\nفالكربزاني هو عبد الرحمن بن محمد. وقد رجعت إلى ترجمته فوجدت أنه قد روى عن وهب بن جرير ابن حازم. انظر السير ١٣/ ١٣٨.\n(^٢) ابن حازم.\n(^٣) الدستوائي.\n(^٤) حمش الساقين: أي دقيقهما. النهاية ١/ ٤٤٠.\n(^٥) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٤) - ح ١١ - من طريق عبد الأعلى، حدثنا هشام، به. بألفاظ متقاربة. وزاد قبل قوله ﷺ لفظ: \"وكان أخا البراء بن مالك لأمه. وكان أول رجل لاعن في الإسلام. قال: فلاعنها\". وفيه: \"أكحل جعدًا\" بدل: \"أدعج\" وزاد لفظ: \"فأُنبئت\" قبل قوله: \"فجاءت\".\nفوائد الاستخراج:\n١ - تساوي رجال الإسنادين، وهذا \"مساواة\".\n٢ - تمييز محمد بذكر اسم أبيه (ابن سيرين). =\n⦗٧٠٩⦘ = ٣ - في مسلم: \"سبطًا\" زاد أبو عوانة: \"سبط الشعر\".","vol":"11","page":708},{"text":"٥١٤٣ - حدثنا فهد بن سليمان (^١)، قال: حدثنا محمد بن كثير المصيصي (^٢)، عن مخلد بن الحسين (^٣)، عن هشام، عن ابن سيرين، عن أنس بن مالك: \"أن أول اللعان كان في الإسلام. أن هلال بن أمية قذف امرأته بشريك بن السحماء … \" (^٤) فذكر الحديث.\nقال أبو عبيد: قضيء العينين: مهموز يقال للقربة إذا بليت (^٥).\n_________\n(^١) فهد بن سليمان النحاس [¬*] المصري. قال ابن أبي حاتم: كتبت فوائده ولم يقض لنا السماع منه. الجرح والتعديل ٧/ ٨٩.\n(^٢) محمد بن كثير بن أبي عطاء الثقفي، الصنعاني.\n(^٣) - مق س- الأزدي، أبو محمد البصري، ثقة فاضل. التقريب ٦٥٧٤.\n(^٤) رواه مسلم في صحيحه، من طريق عبد الأعلى عن هشام، به. وتقدم تخريجه في الحديث السابق.\n(^٥) غريب الحديث له: ٣/ ٨٥.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (النخاس)، انظر حاشيتنا تحت حديث (١٢٥٢٦).","vol":"11","page":709},{"text":"٥١٤٤ - حدثنا الرازي (^١)، قال: حدثنا محمد بن عبد الله الأنصاري (^٢)، قال: حدثنا هشام بن حسان، عن ابن سيرين، عن أنس بن مالك قال: قال: \"أبصروها -يعني النبي ﷺ فإن جاءت به أبيض سبطٍ فهو لهلال بن أمية، وإن جاءت به أكحلَ جعدٍ حمشِ الساقين فهو\n⦗٧١٠⦘ لشريك بن سحماء، قال: فأنبئت أنها جاءت به أكحلَ جعدٍ حمشِ الساقين\" (^٣).\n- رواه محمد بن المثنى، عن عبد الأعلى بن عبد الأعلى، عن هشام، عن محمد: وكان شريك أخو البراء بن مالك لأمه، وكان أول رجل لاعن في الإسلام (^٤).\n_________\n(^١) هو الفضل بن عباس، المعروف بفضلك الرازي.\n(^٢) ابن المثنى.\n(^٣) رواه مسلم في صحيحه، من طريق عبد الأعلى، عن هشام، به. مثله. وفيه زيادة وتقدم تخريجه في ح ٥١٤٢.\n(^٤) هذا اللفظ، بهذا الإسناد رواه مسلم في صحيحه، وتقدم تخريجه في ح ٥١٤٢.","vol":"11","page":709},{"text":"<span data-type='title' id=toc-785>باب ذكر الخبر الدال على أن الملاعنة ليست ببينة ولا شهادة، والدليل على أن الملتعنة إذا أقيمت البينة على زناها رجمت، وأن المرأة الحبلى إذا لم تقر على نفسها بالزنا ولم تقم البينة أنها زنت لم تحد.</span>","vol":"11","page":711},{"text":"٥١٤٥ - أخبرنا محمد بن عبد الحكم، قال: أخبرنا شعيب بن الليث (^١)، قال: حدثنا أبي، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم، عن القاسم بن محمد، عن عبد الله بن عباس قال: \"ذُكِرَ التلاعن عند رسول الله ﷺ، فقال عاصم بن عدي في ذلك قولًا، ثم انصرف، فأتاه رجل من قومه يشكو إليه أنَّه وجد مع امرأته رجلا، فقال عاصم: ما ابتليت بهذا إلا لقولي، فذهب به إلى رسول الله ﷺ فأخبره بالذي وجد عليه امرأته. فكان ذلك الرجل مصفرا، قليل اللحم سبط الشعر (^٢)، وكان الذي ادَّعَى عليه أنه وجد عند أهله، آدم خدْلًا (^٣) كثير اللحم، فقال رسول الله ﷺ: اللهم بَيّن، فَوضعت شبيها بالذي ذكر زوجها أنه وجده عندها. فلاعن رسول الله ﷺ (^٤)، فقال رجل لابن عباس في\n⦗٧١٢⦘ المجلس: هي (^٥) التي قال رسول الله ﷺ: \"لو رجمت أحدًا بغير بيّنة رجمت هذه؟ \" فقال ابن عباس: لا، تلك امرأة كانت تظهر في الإسلام السوء\" (^٦).\n_________\n(^١) ابن سعد الفهمي مولاهم، المصري.\n(^٢) سبط الشعر: المنبسط المسترسل. النهاية ٢/ ٣٣٤.\n(^٣) خَدْلًا، الخَدْل: الغليظ الممتلئ الساق. النهاية ٢/ ١٤.\n(^٤) زاد البخاري ومسلم بعده: بينهما.\n(^٥) وهكذا في البخاري، أما في مسلم: أهي.\n(^٦) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٤) - ح ١٢ - عن محمد بن رمح، وعيسى بن حماد، قالا: أخبرنا الليث، به. مثله.\nوالبخاري في صحيحه، في الطلاق، باب قول النبي ﷺ: لو كنت راجما بغير بينة - ح ٥٣١٠ - عن سعيد بن عفير، حدثني الليث، به. مثله.","vol":"11","page":711},{"text":"٥١٤٦ - حدثنا عبد الكريم بن الهيثم، قال: حدثنا يحيى بن محمد بن السكن، قال: حدثنا محمد بن جهضم، قال: حدثنا إسماعيل بن جعفر، عن يحيى بن سعيد، قال: سمعت عبد الرحمن بن القاسم، بمثله (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق الليث عن يحيى بن سعيد، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":712},{"text":"٥١٤٧ - حدثنا إسماعيل بن إسحاق القاضي، قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني سليمان بن بلال، عن يحيى بن سعيد، قال: أخبرني عبد الرحمن بن القاسم، عن القاسم بن محمد، عن ابن عباس أنه قال: \"ذُكر المتلاعنان عند رسول الله ﷺ، فقال عاصم بن عدي في ذلك قولًا (^١) ثم انصرف، فأتاه رجل من قومه فذكر له أنه وجد مع\n⦗٧١٣⦘ امرأته رجلًا، فقال عاصم: ما ابتليت بهذا إلا لقولي، فذهب إلى رسول الله ﷺ فأخبره بالذي وجد عليه امرأته ثم ذكر مثله، إلا أنه قال: \"كثير اللحم جعد قطط\" (^٢).\n_________\n(^١) انظر قوله في ح ٥١١٤.\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٥) - ح ١٢ - عن أحمد بن يوسف الأزدي، حدثنا إسماعيل بن أبي أويس به. وأحال اللفظ على رواية الليث التي تقدم تخريجها في - ح ٥١٤٥ ثم ذكر الزيادة التي زادها.\nوالبخاري في صحيحه، في الطلاق، باب قول الإمام: اللهم بيّن- ح ٥٣١٦ - عن إسماعيل، به. مثله.","vol":"11","page":712},{"text":"٥١٤٨ - حدثنا أبو يحيى بن أبي مسرة (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان، قال: حدثنا أبو الزناد (^٣) أنه سمع القاسم بن محمد يقول: \"ذكر ابن عباس المتلاعنين الذين فرق بينهما، فقال عبد الله بن شداد: هي المرأة التي قال النبي ﷺ: لو كنت راجمًا أحدًا بغير بينة لرجمتها؟ \" فقال ابن عباس: لا. تلك امرأة قد أعلنت (^٤).\n_________\n(^١) أحمد بن عبد الله بن زكريا بن أبي مسرة.\n(^٢) مسند الحميدي ١/ ٢٤٠ - ح ٥١٩ - .\n(^٣) عبد الله بن ذكوان.\n(^٤) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٥) - ح ١٣ - عن عمرو الناقد، وابن أبي عمر، قالا: حدثنا سفيان بن عيينة، به. وفيه قال عبد الله بن شداد: وذكر المتلاعنين عند ابن عباس. فقال ابن شداد: أهما اللذان … فذكره.\nوقد صرح أبو الزناد بالسماع من القاسم، وروايته في مسلم عنه بالعنعنة. وهو من =\n⦗٧١٤⦘ = فوائد الاستخراج.","vol":"11","page":713},{"text":"٥١٤٩ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي (^١)، قال: حدثني سفيان بن عيينة، عن أبي الزناد، بإسناده مثله، إلا أنه قال: \"فقال رجل (^٢): أهي التي قال النبي ﷺ: … \" وذكر بمثله (^٣).\n_________\n(^١) الأم للشافعي ٥/ ١٢٦. والمسند ص ٢٥٨. وفيهما قال القاسم بن عبد الرحمن: شهدت ابن عباس … الحديث.\n(^٢) هكذا في الأم. وفي المسند: فقال له ابن شداد. كما في رواية الحميدي السابقة.\n(^٣) رواه مسلم في صحيحه، عن عمرو الناقد، وابن أبي عمر، قالا: حدثنا سفيان، به.\nوتقدم تخريجه في الحديث السابق.","vol":"11","page":714},{"text":"٥١٥٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا ابن أبي الزناد (^٢)، قال: أخبرني أبي، عن القاسم، قال: أخبرني ابن عباس: \"أنَّ النبي ﷺ لاعن بين العجلاني وامرأته … \" وذكر الحديث (^٣).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) عبد الرحمن بن أبي الزناد.\n(^٣) رواه مسلم في صحيحه، من طريق سفيان، عن أبي الزناد، به. وتقدم تخريجه في ح ٥١٤٨، وليس فيه هذا اللفظ. وهو من زوائد أبي عوانة على مسلم.\nوهذا اللفظ من رواية حجاج بن محمد الأعور -وقد نزل بغداد- عن عبد الرحمن بن أبي الزناد، ورواية البغداديين عنه فيها ضعف كما ذكرت ذلك سابقا في ترجمته، ولكن رواه أبو عوانة من طريق أبي عامر العقدي عن المغيرة عن أبي زناد، وهذه متابعة وستأتي في ح ٥١٥٢، ورواه النسائي في سننه في الطلاق، باب اللعان بالحبل =\n⦗٧١٥⦘ = (٦/ ١٧١) - ح ٣٤٦٧ - من طريق عمرو بن علي، قال: حدثنا إبراهيم بن عقبة عن أبي الزناد، به. مثله. وزاد: \"وكانت حبلى\".\nوفي إسناده عمرو بن علي المقدمي. قال فيه الحافظ: ثقة، وكان يدلس شديدًا وجعله في ط / ٤. ولكنه صرح بالسماع ثم شيخه ابن أبي عياش الأسدي، ثقة. والله أعلم.","vol":"11","page":714},{"text":"٥١٥١ - حدثنا أبو داود الحراني، قال: حدثنا علي (^١)، قال: حدثنا سفيان، قال: حدثنا أبو الزناد، بإسناده (^٢). مثل حديث الحميدي.\nقال علي: قال سفيان غير مرة: عن غير بينة. ولم يقل: بغير بيّنة. قال أبو عبيد: حدلج الساقين: عظيم الساقين. حمش: دقيق (^٣).\n_________\n(^١) ابن عبد الله المدني.\n(^٢) رواه مسلم في صحيحه، من طريق عمرو الناقد، وابن أبي عمر، عن سفيان، به. وتقدم تخريجه في ح ٥١٤٨. وهي رواية الحميدي.\nورواه البخاري في صحيحه، في الحدود - ح ٦٨٥٥ - عن علي بن عبد الله، حدثنا سفيان، به.\n(^٣) الغريب له ٢/ ٩٨ وفيه: الدقيق الساقين.","vol":"11","page":715},{"text":"٥١٥٢ - حدثنا إبراهيم بن مرزوق البصري، وأحمد بن عصام الأصبهاني، قالا: حدثنا أبو عامر العقدي (^١)، قال: حدثنا المغيرة بن عبد الرحمن (^٢)، عن أبي الزناد، عن القاسم، عن ابن عباس أنه سمع من رسول الله ﷺ \"أنَّ رسول الله ﷺ لاعن بين العجلاني وامرأته وكانت\n⦗٧١٦⦘ حاملًا. فقال زوجها: والله ما قرُبتها منذ عفَّرنا (^٣) النخل\".\nوقال أحمد بن عصام: منذ عفَّرنا.\nقال: والعفران: يسقى النخل بعد أن يترك السقى بعد الإبار بشهرين.\nفقال رسول الله ﷺ: \"اللهم بين! قال: وزعموا أنّ زوج المرأة كان حمش الذراعين والساقين أصْهَب الشعر (^٤). وكان الذي رميت به ابنَ السحماء، فجاءت بغلام أسود جعدٍ عَبَّلِ الذراعين (^٥) خذلِ الساقين. قال القاسم: قال ابن شداد بن الهاد لابن عباس: هي المرأة التي قال النبي ﷺ: لو كنت راجمًا بغير بيّنة لرجمتها؟ \" فقال ابن عباس: ألا، تلك امرأة قد أعلنت في الإسلام (^٦).\n_________\n(^١) عبد الملك بن عمرو القَيسي.\n(^٢) ابن عبد الله بن خالد بن حزام.\n(^٣) عفرنا النخل، التعفير: أنهم كانوا إذا أبَّروا النَّخل تركوها أربعين يوما لا تُسْقى لئلا ينتفض حَمْلُها ثم تُسقى، ثم تُترك إلى أن تعطش ثم تُسقى. النهاية ٣/ ٢٦٣. وسيأتي تفسيرها في الحديث.\n(^٤) أصهب الشعر: هي حُمرة يعلوها سواد. النهاية ٣/ ٦٢.\n(^٥) عَبْل الذراعين: أي ضخم الذراعين. ٣/ ١٧٤.\n(^٦) رواه مسلم في صحيحه، من طريق سفيان عن أبي الزناد. به. نحوه. وتقدم تخريجه في ح ٥١٤٨.\nفوائد الاستخراج:\n١ - زاد أبو عوانة من أوله، إلى قوله: \" … خدل الساقين\". وزاد في آخره: \"في الإسلام\".\n٢ - في مسلم قال ابن شداد، زاد أبو عوانة: ابن الهاد. وهذه الزيادات صحيحة، =\n⦗٧١٧⦘ = فالإسناد رجاله كلهم ثقات. وهذه الزيادات ليست في الكتب الستة، سوى أوله إلى قوله: \" … وكانت حاملًا\" رواه النسائي في سننه، وتقدم تخريجه في ح ٥١٥٠.\nوأما باقي الزيادات فقد أخرجها الإمام أحمد في مسنده ١/ ٣٣٥ - ٣٣٦ عن عبد الملك بن عمرو أبو عامر العقدي به. مثل لفظ أبي عوانة ورواه عن سريج، حدثنا ابن أبي الزناد. فذكر معناه. المسند ١/ ٣٣٦.\nوذكره الحافظ في أطراف مسند الإمام أحمد ٣/ ٢٤٦، قال المحقق: وقع في ت -أي في النسخة التي اعتمدها ورمز لها بـ \"ت\" -: (عن ابن أبي الزناد)، ولفظة (ابن) مقحمة. كذا قال، ولم يصب في قوله، بل إن ما في نسخة (ت) هو الصواب، وذلك لأمور:\n١ - أنها موافقة لما ذكره الحافظ في الأطراف.\n٢ - أن عبد الرحمن بن أبي الزناد ممن روى هذا الحديث، انظر ح ٥١٥٢، من تحقيقي لمسند أبي عوانة.\n٣ - أنه بعد الرجوع إلى ترجمة عبد الرحمن بن أبي الزناد، وجدت أن من تلاميذه سريج بن النعمان. والله أعلم.\nوللحديث طريق آخر أيضا رواه الإمام أحمد في مسنده (١/ ٣٥٧) من طريق ابن جريج قال: أخبرنا يحيى بن سعيد عن القاسم، به. نحوه. وفيه: \"أنها إذا كانت تؤبَّر تغفر أربعين يومًا\".","vol":"11","page":715},{"text":"<span data-type='title' id=toc-786>باب الخبر الناهي من قتل الرجل الزاني إذا رآه يزني بامرأته. والدليل على أنه لا يجوز لأحد أن يقيم الحد على الزاني والزانية إلا بأمر السلطان.</span>","vol":"11","page":718},{"text":"٥١٥٣ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي (^١)، قال: أخبرنا مالك،\nح وحدثنا أبو عتبة (^٢)، قال: حدثنا عبد الملك بن عبد العزيز بن الماجشون (^٣)، قال: حدثنا مالك بن أنس،\nح وحدثنا محمد بن حيوية، أخبرنا مطرف، والقعنبي، عن مالك،\nح وحدثنا عيسى بن أحمد، قال: أخبرنا ابن وهب، أخبرني مالك (^٤)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة: \"أنّ سعد بن عبادة قال: يا رسول الله، أرأيت إن وَجدت مع امرأتي رجلا أُمهله (^٥) حتى آتي بأربعة شهداء؟ قال: نعم\". وقال الشافعي: \"قال رسول الله ﷺ: نعم\" (^٦).\n_________\n(^١) الأم للشافعي ٦/ ٢٩.\n(^٢) أحمد بن الفرج.\n(^٣) أبو مروان المدني.\nقلت: تابعه الشافعي ومطرف، والقعنبي، وابن وهب في نفس الحديث.\n(^٤) الموطأ ٢/ ٤٥٩ باب القضاء فيمن وجد مع امرأته رجلا - ح ١٧ - .\n(^٥) في مسلم، والموطأ، والأم: \"أَأُمْهلُهُ\".\n(^٦) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٥) - ح ١٥ - من طريق إسحاق بن =\n⦗٧١٩⦘ = عيسى، حدثنا مالك به. مثله. ليس فيه: \"أرأيت\".","vol":"11","page":718},{"text":"٥١٥٤ - وحدثنا إسحاق بن باحوية الترمذي (^١) وأبو أمية، قالا: حدثنا خالد بن مخلد (^٢)، قال: حدثنا سليمان بن بلال (^٣)، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: \"قال سعد بن عبادة لرسول الله ﷺ: لو وجدت مع أهلي رجلًا، لم أَمسَّه حتى آتي بأربعة شهداء؟ قال رسول الله ﷺ: نعم. قال: كلا، والذي بعثك بالحق إن كنت لأعاجله بالسيف قبل ذلك. فقال رسول الله ﷺ: اسمعوا ما يقول سيدكم، إنه لغيور، ولأنا أغير منه، والله ﷿ أغير مني\" (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) القطواني.\n(^٣) التيمي، أبو محمد وأبو أيوب المدني.\n(^٤) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٥) - ح ١٦ - قال: حدثنا أبو بكر بن أبي شيبة، حدثنا خالد بن نحلد به. مثله. وفيه: \"وأنا\" وليس فيه: \"﷿\".","vol":"11","page":719},{"text":"٥١٥٥ - حدثنا عباس الدوري والفريابي (^١) القاضي، قال: حدثنا أمية بن بسطام (^٢)، قال: حدثنا يزيد بن زريع (^٣)، عن رَوح بن\n⦗٧٢٠⦘ القاسم (^٤)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: \"قال سعد بن عبادة لرسول الله ﷺ: لو أني رأيت أهلي ومعها رجل أنتظر حتى أجيء بأربعة؟ قال رسول الله ﷺ: نعم. قال: والذي بعثك بالحق! لو رأيته لعاجلته بالسيف. قال: \"يا معشر الأنصار، اسمعوا ما يقول سيدكم، إن سعدًا لغيور، وأنا أغير منه، والله ﷿ أغير مني\" (^٥).\n_________\n(^١) جعفر بن محمد بن الحسن أبو بكر الفريابي القاضي، الإمام الحافظ الثبت. ت ٣٠١ هـ السير ١٤/ ٩٦.\n(^٢) العيشي، بصري، يكنى أبا بكر.\n(^٣) البصري، أبو معاوية.\n(^٤) التميمي العنبري.\n(^٥) رواه مسلم في صحيحه، من طريق سليمان بن بلال عن سهيل، به. نحوه. وتقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n١ - في ح (٥١٥٣) الرواة عن مالك هم الشافعي، وعبد الملك بن عبد العزيز الماجشون، ومطرف، والقعنبي، وابن وهب. أما في مسلم فهو إسحاق بن عيسى عنه فقط.\n٢ - في ح (٥١٥٤) تصريح خالد بن مخلد السماع من سليمان بن بلال. وروايته عنه في مسلم بالعنعنة.\n٣ - في ح (٥١٥٥) زيادة قوله: \"يا معشر الأنصار\".\n٤ - عند مسلم \"إنه\"، وعند أبي عوانة: \"إن سعدًا\".","vol":"11","page":719},{"text":"٥١٥٦ - حدثنا محمد بن النضر (^١)، قال: حدثنا خالد بن خِدَاش المهلبي (^٢)، قال: حدثنا عبد العزيز بن محمد، عن سهيل بن أبي صالح، عن\n⦗٧٢١⦘ أبيه، عن أبي هريرة \"أنّ سعد بن عبادة الأنصاري قال: يا رسول الله، الرجل يجد مع امرأته رجلًا أَيقْتُلُهُ؟ قال رسول الله ﷺ: لا. قال سعد: بلى، والذي أكرمك بالحق، قال رسول الله ﷺ: اسمعوا ما يقول سيدكم\" (^٣).\n_________\n(^١) إن لم يكن محمد بن أحمد بن النضر بن عبد الله بن مصعب، أبو بكر المعنى ابن بنت معاوية بنت عمرو الأزدي، المتوفى سنة ٢٩١ هـ. وثقه عبد الله بن أحمد ومحمد بن عبدوس. تاريخ بغداد ١/ ٢٦٤، وإلا فلم أقف عليه.\n(^٢) - بخ م كد س- أبو الهيثم المهلبي مولاهم، البصري، صدوق يخطئ. التقريب ١٦٣٣.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٥) - ح ١٤ - عن قتيبة بن سعيد، حدثنا عبد العزيز الدراوردي، به. مثله. زاد لفظ: \"أرأيت\" قبل الرجل.","vol":"11","page":720},{"text":"٥١٥٧ - حدثنا محمد بن عيسى بن أبي موسى العطار الأبرص (^١)، قال: حدثنا زكريا بن عدي (^٢)،\nح وحدثنا أبو أمية، قال: حدثنا منصور بن سُقير، وعمرو بن عثمان (^٣)، قالوا: حدثنا عبيد الله بن عمرو (^٤)، عن عبد الملك بن عُمير (^٥)، عن ورّاد (^٦)، عن المغيرة بن شعبة قال: \"بلغ النبي ﷺ أن سعد بن عبادة يقول: لو وجدت معها رجلًا -يعني امرأته- لضربتهما بالسيف غير مصُفَح، فقال النبي ﷺ: أتعجبون من غيرة سعد؟ فأنا أغير من سعد، والله أغير مني؛ ولذلك حرم الفواحش ما ظهر منها وما بطن، ولا\n⦗٧٢٢⦘ شخص أحب إليه المعاذير من الله ولذلك بعث النبيين مبشرين ومنذرين، ولا شخص أحب إليه المدح من الله ﷿؛ ولذلك وعد الجنة\" (^٧).\nرواه زائدة عن عبد الملك (^٨).\n_________\n(^١) محمد بن عيسى بن أبي موسى، أبو جعفر البغدادي الأبواهي العطار الأبرشي.\n(^٢) ابن الصلت التيمي مولاهم، أبو يحيى.\n(^٣) ابن سيار الكلابي، ضعيف وكان قد عمي. لكن تابعه منصور بن سقير، وزكريا في نفس الإسناد.\n(^٤) ابن أبي الوليد الرقي.\n(^٥) القيسي، العقدي، وهو مدلس من ط / ٣. وروايته هنا وفي مسلم بالعنعنة.\n(^٦) ورّاد -بتشديد الراء الثقفي- كاتب المغيرة ومولاه.\n(^٧) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٦) - ح ١٧ - من طريق أبي عوانة، عن عبد الملك بن عمير، به. بألفاظ متقاربة. وفيه: \"فوالله لأنا أغير منه\".\nوزاد: ولا شخص أغير من الله\". بعد قوله \" … وما بطن\".\n(^٨) هذا الطريق رواه مسلم في صحيحه، تحت الكتاب والباب والرقم السابق في الحاشية السابقة.","vol":"11","page":721},{"text":"٥١٥٨ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^١)، قال: حدثنا أبو عوانة، عن عبد الملك بن عمير، عن وَرّاد كاتب المغيرة بن شعبة، عن المغيرة بن شعبة قال: قال سعد بن عبادة: \"لو رأيت رجلًا مع امرأتي لضربته بالسيف غير مصفح، فبلغ ذلك النبي ﷺ فقال: أتعجبون من غيرة سعد؟ فوالله لأنا أغير منه، والله أغير مني، ومن أجل غيرة الله حرم الفواحش ما ظهر منها وما بطن، ولا شخص أحب إليه العذر من الله ﷿، من أجل ذلك بعث الله المرسلين مبشرين ومنذرين، ولا شخص أحب إليه المدحة من الله ﷿ ولذلك وَعَدَ الله الجنة\" (^٢).\n_________\n(^١) هشام بن عبد الملك.\n(^٢) رواه مسلم في صحيحه، عن عبيد الله بن عمر، وأبي كامل فضيل بن حسين، قالا: =\n⦗٧٢٣⦘ = حدثنا أبو عوانة، به. مثله. وتقدم تخريجه في الحديث السابق.\nرواه البخاري في صحيحه، في الحدود، باب من رأى مع امرأته رجلا فقتله - ح ٦٨٤٦ - وفي التوحيد، باب قول النبي ﷺ \"لا شخص أغير من الله\" - ح ٧٤١٦ - في كلا الموضعين عن موسى بن إسماعيل، عن أبي عوانة، به. مثله.\nلكن في الموضع الأول رواه مختصرًا.","vol":"11","page":722},{"text":"<span data-type='title' id=toc-787>باب ذكر الخبر الدال على أن الملاعنة بين الزوجين إنما تجب إذا رماها وهي حامل، أو رآها على فاحشة.</span>","vol":"11","page":723},{"text":"٥١٥٩ - حدثنا يونس بن عبد الأعلى، عن ابن وهب، قال: أخبرني مالك بن أنس، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، \"أنَّ رسول الله ﷺ أتاه رجل من أهل البادية فقال: يا رسول الله، إنَّ امرأتي ولدت غلامًا أسود، فقال له رسول الله ﷺ: هل لك من إبل؟ قال: نعم. قال: ما ألوانها؟ قال: حُمر. قال: هل فيها من أوْرَق (^١)؟ قال: إن فيها لوُرقًا. قال: وأنى ترى ذلك جاءها؟ فقال: يا رسول الله، عرق نزعها، قال: فلعل ابنك نزعه (^٢) عرق\" (^٣).\n_________\n(^١) أورق: أي أسمر. النهاية ٥/ ١٧٥.\n(^٢) نزعه عرق: أي نزع إليه في الشّبه، إذا أشبه. النهاية ٥/ ٤١.\n(^٣) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٧) - ح ١٨ - من طريق سفيان عن الزهري، به. وطريق مالك، عن الزهري من زوائد أبي عوانة على مسلم.\nإلا أنه قال: جاء رجل من بني فزارة. =\n⦗٧٢٤⦘ = والبخاري في صحيحه، في الطلاق- ح ٥٣٠٥ - عن يحيى بن قزعة عن مالك، به.\nقال: إن رجلًا … الحديث. وفي الحدود - ح ٦٨٤٧ - عن إسماعيل، عن مالك به.\nلكنه قال: جاء أعرابي. الحديث.\nقال الحافظ في الفتح: قوله: (أن سعيد بن المسيب أخبره) كذا لأكثر أصحاب الزهري، وخالفهم يونس فقال عنه (عن أبي سلمة عن أبي هريرة) - انظر حديث يونس في ح ٧٥٠ - ثم قال: وهو مصير من البخاري إلى أنه عند الزهري عن سعيد، وأبي سلمة معا، وقد وافقه مسلم على ذلك، ويؤيده رواية يحيى بن الضحاك عن الأوزاعي عن الزهري عنهما جميعا، وقد أطلق الدارقطني أن المحفوظ رواية مالك وما تابعه، وهو محمول على العمل بالترجيح، وأما طريق الجمع فهو ما صنعه البخاري، ويتأيد أيضا بأن عقيلًا رواه عن الزهري، قال: بلغنا عن أبي هريرة. فإن ذلك يشعر بأنه عنده عن غير واحد، وإلا لو كان عن واحد فقط كسعيد مثلا لاقتصر عليه. اهـ.\nفتح الباري ٩/ ٤٤٢ - ٤٤٣.\nقلت: وطريقة أبي عوانة في إيراده للروايات وتصحيحه لرواية أبي سلمة عن أبي هريرة، كما في ح ٥١٦٥، الآتي يؤيد ما ذهب إليه البخاري ومسلم، وما قال الحافظ ابن حجر ﵏ جميعا. والله أعلم.","vol":"11","page":723},{"text":"٥١٦٠ - وحدثنا يونس بن عبد الأعلى، قال: أخبرنا أشهب، عن مالك. بمثله.\nح وحدثنا يونس، قال: أخبرنا ابن وهب، قال: حدثني ابن أبي ذئب، عن ابن شهاب، عن ابن المسيب، عن أبي هريرة. \"أن أعرابيًّا (^١) من بني\n⦗٧٢٥⦘ فزارة صَرخ برسول الله ﷺ فقال: إن امرأتي ولدت غلامًا أسود … \" بمثله.\nولم يرخص رسول الله ﷺ في الانتفاء منه (^٢).\n_________\n(^١) هو ضمضم بن قتادة، وامرأته من بني عجل. إيضاح الإشكال رقم ١٤٤. وانظر الفتح أيضا ٩/ ٤٤٣.\n(^٢) رواه مسلم في صحيحه في اللعان (٢/ ١١٣٧) - ح ١٩ - من طريق معمر عن الزهري.\nومن طريق ابن أبي فديك، أخبرنا ابن أبي ذئب، به. زاد معمر في روايته: \"وهو حينئذ يُعرِّض بأن ينفيه\".\nزاد أبو عوانة: \"صرخ برسول الله ﷺ\".","vol":"11","page":724},{"text":"٥١٦١ - حدثنا شعيب بن شعيب بن إسحاق، قال: حدثنا زيد بن يحيى (^١)، قال: حدثنا مالك، عن ابن شهاب، بمثل حديث مالك،\nح وحدثنا أبو عتبة (^٢)، قال: حدثنا ابن أبي فديك، عن ابن أبي ذئب، عن ابن شهاب، بإسناده. مثله: ولم يرخص في الانتفاء منه (^٣).\n_________\n(^١) الخزاعي، الدمشقي.\n(^٢) أحمد بن الفرج الحمصي.\n(^٣) رواه مسلم في صحيحه، عن ابن رافع، حدثنا ابن أبي فديك، به. وتقدم تخريجه في الحديث السابق.","vol":"11","page":725},{"text":"٥١٦٢ - حدثنا أبو حميد أحمد بن محمد بن المغيرة الحمصي، قال: حدثنا أبو حيوة شريح بن يزيد، قال: حدثنا شعيب بن أبي حمزة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: \"بينا نحن عند رسول الله ﷺ إذ قام رجل من بني فزارة فقال: يا رسول الله، إني وُلد\n⦗٧٢٦⦘ لي غلام أسود، فقال النبي ﷺ: هل لك من إبل؟ قال: نعم.\nقال: فما ألوانها؟ قال: حُمر، فقال النبي ﷺ: هل فيها من أورق؟ قال: إن فيها لَوُرقًا. قال: فأنى أتاها ذلك؟ قال: لعل عرقًا نزعها، فقال رسول الله ﷺ: وهذا لعل عرقًا نزعه\" (^١).\n_________\n(^١) رواه مسلم في صحيحه، من طريق سفيان بن عيينة عن الزهري، به. بألفاظ متقاربة.\nوتقدم تخريجه في ح ٥١٥٩.","vol":"11","page":725},{"text":"٥١٦٣ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي (^١)، قال: حدثنا سفيان، قال: أخبرنا الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: \"جاء أعرابي من بني فزارة إلى رسول الله ﷺ فقال: يا رسول الله، إن امرأتي ولدت غلاما أسود … \" فذكر مثله (^٢).\n_________\n(^١) مسند الحميدي، باب في الأقضية - ح ١٠٨٤ - .\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٧) - ح ١٨ - عن قتيبة بن سعيد، وأبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة به.","vol":"11","page":726},{"text":"٥١٦٤ - حدثنا إسحاق بن إبراهيم، عن عبد الرزاق (^١)، عن معمر، عن الزهري. وسئل عن رجل ولدت امرأته ولدًا فأقّر به، ثم نفاه بعد؟ قال: يلحق به إذا أقرّ به، وولد على فراشه. قال: إنما كانت الملاعنة على عهد رسول الله ﷺ، قال: رأيت الفاحشة عليها. ثم ذكر الزهري حديث الفزاري،\n⦗٧٢٧⦘ عن سعيد بن المسيب، عن أبي هريرة، قال: \"جاء رجل إلى النبي ﷺ فقال: ولدت امرأتي غلامًا أسود، وهو حينئذ يريد أن ينفيه. فقال النبي ﷺ: هل لك من إبل؟ قال: نعم. قال: فما ألوانها؟ قال: حُمر. قال: فيها أورق؟ قال: نعم فيها ذَود ورق. قال: مما ذلك ترى؟ قال: لا أدري، لعله أن يكون نزعها عرق. قال: وهذا لعله أن يكون نزعه عرق. ولم يرخص له في الانتفاء منه\".\nقال معمر: وقلت للزهري: أرأيت لو أنّ امرأة زنت، فقالت: إنّ ولدها من غير زوجها؟ وقال الزوج: بل هو لي. قال: هو له أنى اعترف به (^٢).\n_________\n(^١) المصنف، باب الرجل ينتفي من ولده - ح ١٢٣٧١ - (٧/ ٩٩) إلى قوله: … في الانتفاء منه.\n(^٢) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٧) - ح ١٩ - من طريق إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حميد عن عبد الرزاق، به. ولم يذكر لفظه بل أحاله على رواية ابن عيينة. ثم قال: غير أن في حديث معمر: \"فقال: يا رسول الله، ولدت امرأتي غلامًا أسود. وهو حينئذ يُعرض بأن ينفيه. وزاد في آخر الحديث: ولم يُرخِّص له في الانتفاء منه\".\nزاد أبو عوانة من أول الحديث إلى قوله: \" … رأيت الفاحشة عليها\". وزاد في آخره سؤال معمر وجواب الزهري له. وهو من فوائد الاستخراج.","vol":"11","page":726},{"text":"٥١٦٥ - وحدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أخبرني يونس، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة: \"أنَّ أعرابيًّا أتى النبي ﷺ فقال: إن امرأتي ولدت غلامًا أسود، وإني أنكرته! فقال له رسول الله ﷺ: هل لك من إبل؟ قال: نعم. قال: ما ألوانها؟ قال:\n⦗٧٢٨⦘ حُمْرٌ. قال: فهل فيها من ورق؟ قال: إن فيها لورقًا، قال: فأنى ترى ذلك جاءها؟ قال: يا رسول الله، عرق نزعها. قال: فلعل هذا عرق نزعه\" (^١).\nقال أبو عوانة: صحيح عن أبي سلمة.\nورواه عقيل، عن الزهري: بلغنا أن أبا هريرة كان يحدث عن النبي ﷺ بنحو حديثهم (^٢).\n_________\n(^١) رواه مسلم في صحيحه، في اللعان (٢/ ١١٣٧ - ١١٣٨) - ح ٢٠ - قال: حدثني أبو الطاهر وحرملة بن يحيى قالا: أخبرنا ابن وهب به، بألفاظ متقاربة. ورواه من طريق عقيل عن الزهري. ولم يذكر لفظه.\nورواه البخاري في صحيحه، في الاعتصام بالكتاب والسنة - ح ٧٣١٤ - عن أصبغ بن الفرج، حدثني ابن وهب به، مثله. وزاد: \"ولم يرخص له في الانتفاء منه\".\n(^٢) رواية عقيل عن الزهري، وصلها الإمام مسلم في صحيحه، عن محمد بن رافع، حدثنا حُجين، حدثنا الليث، عن عقيل به، مثله. وتقدم تخريجه في الحاشية السابقة.","vol":"11","page":727},{"text":"<span data-type='title' id=toc-788>باب السنة في الاختلاع (^١)، والدليل على أنه لا يكون طلاقًا وعدتها حيضة. وأنها لا تسمى عدة، وأنها إذا رغبت عن زوجها جاز للزوج أن يأخذ منها ما شاء على ذلك ثم يخلي سبيلها. والخبر الدال على أن العنين إذا طالبت امرأته الحاكم فراقه لم يفرق بينهما بقولها.</span>\n_________\n(^١) الاختلاع: من الخُلع: وهو يُطلِّق زوجته على عِوض تبذله له. ويسمى أيضا فدية وافتداء. النهاية ٢/ ٦٥، وفتح الباري ٩/ ٣٩٥.\nقال الحافظ: وأجمع العلماء على مشروعيته إلا بكر بن عبد الله المزني التابعي. فتح الباري ٩/ ٣٩٥، وانظر المغني لابن قدامة ٧/ ٥١ كتاب الخلع.","vol":"11","page":729},{"text":"٥١٦٦ - ز حدثني أحمد بن سهل بن مالك (^١) على المذاكرة، قال: حدثنا محمد بن زياد (^٢)، قال: حدثنا مسلمة بن الصلت الشيباني (^٣)، قال: حدثنا علي بن المبارك، عن يحيى بن أبي كثير، عن أبي سلمة، ومحمد بن\n⦗٧٣٠⦘ عبد الرحمن بن ثوبان قالا: أخبرتنا الربيع بنت معوّذ بن عفواء \"أنّ ثابت بن قيس ضرب امرأته فكسر يدها وهي جميلة بنت عبد الله، فأتى أخوها رسول الله ﷺ يشتكيه، فأرسل رسول الله ﷺ إلى ثابت. فقال: خذ الذي (^٤) لها وخلِّ سبيلها. قال: نعم، فأمرها رسول الله ﷺ أن تَربَّص (^٥) حيضة (^٦) \".\n_________\n(^١) لم أقف عليه.\n(^٢) - خ ق - ابن عبيد الله الزيادي، أبو عبد الله البصري. قال الحافظ: صدوق يخطئ. التقريب ٥٩٢٤.\n(^٣) مسلمة بن الصلت الشيباني. قال أبو حاتم: شيخ بصري متروك الحديث. وقال الأزدي: ضعيف الحديث ليس بحجة. وذكره ابن حبان في الثقات، فقال: روى عنه الإمام أحمد. العلل ومعرفة الرجال ٢/ ١٤٢، الجرح والتعديل ٨/ ٢٦٩، الثقات ٩/ ١٨٠، لسان الميزان ٦/ ٣٣.\n(^٤) هذا دليل على أن الخلع فسخ وليس بطلاق، ولو كان طلاقًا لاقتضى فيه شرائط الطلاق من وقوعه في طهر لم تمس فيه المطلقة … معالم السنن للخطابي مع سنن أبي داود (٢/ ٦٦٨).\n(^٥) التَّربُّص: المُكْث والانتظار. النهاية ٢/ ١٨٤.\n(^٦) إسناده ضعيف جدًّا، لضعف مسلمة بن الصلت، ولم أقف على شيخ أبي عوانة، ثم روايته عنه على سبيل المذاكرة. ولكن يغني عنه الطريق الذي أورده النسائي في سننه والطبراني في الكبير. فقد رواه النسائي في السنن الصغرى ٦/ ١٨٦، في الطلاق، عدة المختلعة - ح ٣٤٩٧ - عن أبي على محمد بن يحيى المروزي، قال: أخبرني شاذان بن عثمان أخو عبدان، قال: حدثنا أبي، قال: حدثنا علي بن المبارك، به. لكن لم يذكر أبا سلمة. بألفاظ متقاربة. وزاد بعد قوله: \"حيضة\". \"واحدة فتلحق بأهلها\".\nوالطبراني في المعجم الكبير ٢٣/ ٢٦٥، من طريق ابن لهيعة عن أبي الأسود يحيى بن النضر عن أبي سلمة ومحمد بن عبد الرحمن به. بألفاظ مختلفة.\nوفي إسناده ابن لهيعة وقد عنعن. لكن تابعه علي بن المبارك (عند النسائي).\nوصحح إسناده الحافظ فقال: قال ابن عبد البر: اختلف في امرأة ثابت بن قيس، فذكر البصريون أنها جميلة بنت أبي، وذكر المدنيون أنها حبيبة بنت سهل. =\n⦗٧٣١⦘ = قلت: -أي الحافظ- والذي يظهر أنهما قصتان وقعتا لامرأتين، لشهرة الخبرين وصحة الطريقين واختلاف السياقين. اهـ. الفتح ٩/ ٣٩٩.","vol":"11","page":729},{"text":"٥١٦٧ - حدثنا أبو داود الحراني، قال: حدثنا محاضر، قال: حدثنا هشام، عن أبيه، أن عائشة أجرته، \"أنّ رجلًا (^١) من بني قريظة تزوج امرأة فطلقها، فتزوجها رجل منهم، فأتت النبي ﷺ لينتزعها منه، فقال: تريدين أن ترجعي إلى زوجك الأول، قالت: والله يا رسول الله، ما معه إلا مثل الهدبة. قال: لا، حتى يذوق عسيلتك وتذوقي عسيلته\" (^٢).\n_________\n(^١) هو رفاعة القرظي، والثاني هو عبد الرحمن بن الزبير. وامرأته هي تميمة أو سهيمة. قاله الخطيب في الأسماء المبهمة رقم ٢٣١.\n(^٢) رواه مسلم في صحيحه، في النكاح، باب لا تحل المطلقة ثلاثًا لمطلقها حتى تنكح زوجا غيره (٢/ ١٠٥٦) - ح ١١٢ - من طريق ابن شهاب عن عروة بن الزبير عن عائشة بأطول مما هنا.\nآخر كتاب الطلاق.","vol":"11","page":731},{"text":"<span data-type='title' id=toc-789>مبتدأ كتاب العتق (^١) والولاء</span>\n_________\n(^١) العتق: لغة: الخلوص. وشرعًا: تحرير الرقبة وتخليصها من الرق. (النهاية في غريب الحديث ٣/ ١٧٩) (المغني ١٤/ ٣٤٤). والولاء: بفتح الواو هو: أنه إذا أعتق عبدًا أو أمة صار له عصبة في جميع أحكام التعصيب عند عدم العصبة من النسب. المطلع (٣١١).","vol":"12","page":5},{"text":"<span data-type='title' id=toc-790>باب الخبر الدال على أن المُعْتِق بعض مملوكه، أو شيئًا من جسده يكون عتيقًا كله</span>","vol":"12","page":5},{"text":"٥١٦٨ - حدثنا محمد بن عبد الملك الواسطي (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن نافعًا أخبره، أن ابن عمر كان يقول: قال رسول الله ﷺ: \"من أعتق نصيبًا له من إنسان كُلِّف عِتق بقيَّته\" (^٢).\n_________\n(^١) أبو جعفر محمد بن عبد الملك بن مروان الواسطي، الدَّقيِقي.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان باب من أعتق شركًا له في عبد. من طريق عبد الوهاب، قال: سمعت يحيى بن سعيد. فذكر الإسناد ولم يسق المتن، إلا أنه قال في الآخر: إن في حديث أيوب ويحيى بن سعيد عبارة \"وإن لم يكن له مال فقد عتق منه ما عتق\" وأخرجه الإمام أحمد في مسنده (٢/ ٢) من طريق هشيم عن سعيد به نحوه، وفي (٢/ ٧٧) عن يزيد بن هارون عن سعيد به نحوه.","vol":"12","page":5},{"text":"٥١٦٩ - حدثنا يونس بن حبيب (^١)، وعمار بن رجاء (^٢)، قالا: حدثنا أبو داود (^٣)، قال: حدثنا شعبة، عن قتادة، قال: سمعت النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، أن النبي ﷺ قال: \"من أعتق شِقْصًا له من مملوك فهو حر\" (^٤).\n_________\n(^١) أبو بشير، العجلي، مولاهم الأصبهاني.\n(^٢) أبو ياسر، التغلبي الإستراباذي.\n(^٣) الطيالسي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٧) في كتاب الأيمان باب من أعتق شركًا له في عبد، من طريق عبيد الله بن معاذ، عن أبيه، عن شعبة به. إلا أنه زاد في آخره (حر من ماله).","vol":"12","page":6},{"text":"٥١٧٠ - حدثنا أبو داود السِجْزي (^١)، قال: حدثنا أحمد بن علي ابن سويد (^٢)، قال: حدثنا روح (^٣)، قال: حدثنا شعبة -بإسناده- عن النبي ﷺ \"من أعتق مملوكًا بينه وبين آخر فعليه خلاصه\" (^٤).\n_________\n(^١) هو السجستاني، صاحب السنن.\n(^٢) أحمد بن عبد الله بن علي بن سويد المنجوفي السدوسي، صدوق.\nتقريب التهذيب (ت ٥٨).\n(^٣) ابن عبادة.\n(^٤) إسناده حسن، وقد أخرجه أبو داود في سننه (٤/ ٢٥٣) في كتاب العتق باب فيمن أعتق نصيبًا له من مملوك، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":6},{"text":"٥١٧١ - حدثنا أبو داود (^١)، قال: حدثنا ابن المثنى (^٢)، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة -بمثله- عن النبي ﷺ في المملوك بين الرجلين فيعتق أحدهما؟ قال: \"يضمن\" (^٣).\n_________\n(^١) السجستاني.\n(^٢) محمد المعروف بِالزَّمِن.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٠) في كتاب العتق، باب ذكر سعاية العبد، قال: حدثنا محمد بن جعفر، حدثنا شعبة. فذكره بتمامه. وفي كتاب الأيمان (٣/ ١٢٨٧)، باب من أعتق شركًا له في عبد، من طريق محمد ابن المثنى، ومحمد بن بشار قالا: حدثنا محمد بن جعفر. فذكره.","vol":"12","page":7},{"text":"٥١٧٢ - حدثنا أبو داود السِجْزي، قال: حدثنا ابن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثنا أَبي، ح.\nقال: وحدثنا ابن سويد (^١)، قال: حدثنا روح، قالا: حدثنا هشام ابن أبي عبد الله، عن قتادة -بإسناده- أن رسول الله ﷺ قال: \"من أعتق نصيبا له في مملوك عتق من ماله إن كان له مال\" (^٢).\n⦗٨⦘ ولم يذكر ابن المثنى النضر بن أنس (^٣). وهذا لفظ ابن سويد.\n_________\n(^١) أحمد بن علي.\n(^٢) رجال الإسناد رجال مسلم سوى أبي داود وهو إمام، لكن في الإسناد علة سأذكرها في الحاشية بعده، والحديث أخرجه أبو داود في سننه (٤/ ٢٥٣) في كتاب العتق، باب فيمن أعتق نصيبًا له في مملوك، قال: حدثنا ابن المثنى، حدثنا معاذ بن هشام.\nبإسناده، فذكره بتمامه. وهذا من زوائد أبي عوانة على مسلم.\n(^٣) يشير أبو داود إلى علة خفية في الإسناد، وهي أن في رواية ابن المثنى لم يذكر النضر بن أنس، يعني أن قتادة عن بشير بن نهيك، وقد قال البخاري ﵀: \"ما أرى سمع قتادة من بشير بن نهيك\" وقتادة مدلس وقد عنعن. انظر تهذيب التهذيب (٨/ ٣٥٥)، كما أن فيه إشارة إلى عدم ذكر السعاية كما سيأتي. قال الحافظ ابن حجر في ذلك: وقد اختصر ذكر السعاية أيضًا -هشامُ الدستوائي- عن قتادة، إلا أنه اختلف عليه في إسناده، فمنهم من ذكر فيه النضر بن أنس ومنهم من لم يذكره، فتح الباري (٥/ ١٥٧).","vol":"12","page":7},{"text":"<span data-type='title' id=toc-791>باب الخبر الدال على أن المُعْتِق نصيبًا له مِنْ عبد بينه وبين غيره كان عتِيْقًا كله</span>","vol":"12","page":9},{"text":"٥١٧٣ - حدثنا أبو أمية (^١)، قال: حدثنا أبو النضر (^٢)، ح.\nوحدثنا يوسف القاضي (^٣)، قال: حدثنا أبو الربيع (^٤)، قالا: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: \"من أعتق نصيبا من عبد، أو شركًا كان له في عبد، وكان له من المال ما يبلغ ثمنه بقيمة العدل؛ فهو عتيق، وإلا فقد عتق منه ما عتق\"، قال نافع: \"وإلا فقد عَتُقَ منه ما عتق\".\nقال أيوب: لا أدري أشيء قاله، أو هو في الحديث (^٥)؟\n_________\n(^١) محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي مشهور بكنيته.\n(^٢) هاشم بن القاسم يلقب بـ (قَيْصَر).\n(^٣) أبو محمد، يوسف بن يعقوب بن إسماعيل البصري، ثم البغدادي. صاحب السنن.\n(^٤) الزهراني، سليمان بن داود.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٣٩) في كتاب العتق، قال: حدثنا أبو الربيع وأبو كامل قالا: حدثنا حماد. حدثنا أيوب عن نافع عن ابن عمر بمعنى حديث مالك عن نافع، ساق الإسناد ولم يذكر المتن. وفي كتاب الأيمان (٣/ ١٢٨٦)، باب من أعتق شركًا له في عبد، قال: وحدثني زهير بن حرب عن أيوب به. ثم قال: \"وإن لم يكن له مال فقد عتق منه ما عتق\" لم تذكر إلا في حديث أيوب ويحيى بن سعيد، وقالا: لا ندري أهو شيء في الحديث أو قاله نافع من =\n⦗١٠⦘ = قبله. اهـ. قال ابن حجر في فتح الباري (٥/ ١٥٤): \"وقد اختلف عليه في إثباتها وحذفها. والذين أثبتوها حفاظ، فإثباتها عن عبيد الله مقدم وأثبتها أيضًا جرير ابن حازم. كما سيأتي. وإسماعيل بن أمية عن الدارقطني وقد رجح الأئمة رواية من أثبت الزيادة مرفوعة\".","vol":"12","page":9},{"text":"٥١٧٤ - حدثنا أبو داود السجستاني، قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل بن أمية [¬*]، عن أيوب، عن نافع، عن ابن عمر، عن النبي ﷺ -معناه- قال: وكان نافع ربما قال: \"فقد عتق منه ما عتق\" وربما لم يقله (^١).\n_________\n(^١) إسناده صحيح، وهذا الحديث بهذا الإسناد من زوائد أبي عوانة على مسلم، وقد أخرجه أبو داود في سننه (٤/ ٢٥٧) في كتاب العتق باب فيمن أعتق نصيبًا له من مملوك. قال: حدثنا مؤمل، حدثنا إسماعيل، فذكره بتمامه.\nوقد أورده المصنف ليرد على من قال أن إسماعيل بن أمية ممن أثبت هذه الزيادة وأنها مرفوعة. انظر كلام الحافظ في فتح الباري (٥/ ١٥٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أمية)، وصوابه: (علية)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٢١/ أ)، وط. دار المعرفة (٤٧٣٧)، وهذا الذي جعل محقق الكتاب يحسب أنه من زوائد أبي عوانة، وهذا الإسناد عند مسلم (١٥٠١/ ٤٩)، وذكر إسماعيل يروي عن أيوب، وقال: (يعني ابن علية)، والحديث عند أبي داود (٣٩٤١) وذكر إسماعيل مهملا غير منسوب، وإسماعيل بن أمية لا يروي عن أيوب السختياني، وإنما هما أقران في الرواية عن نافع، ومؤمل بن هشام لا يروي عن إسماعيل بن أمية وإن كان قد أدركه، وإنما يروي عن ابن علية، وهذا الإسناد لم يذكره الحافظ في إتحاف المهرة، ولم يستدركه محققو الكتاب.","vol":"12","page":10},{"text":"٥١٧٥ - حدثنا أبو يوسف القُلُوسي (^١)، قال: حدثنا أبو عاصم (^٢) ح.\nوحدثنا الدبَري (^٣)، عن عبد الرزاق كليهما، عن ابن جريج، قال: أخبرني إسماعيل بن أمية، عن أيوب، عن نافع، عن ابن عمر قال:\n⦗١١⦘ قال رسول الله ﷺ: \"من أعتق شركًا في عبد أقيم عليه في مال الذي أعتقه\" (^٤).\n_________\n(^١) يعقوب بن إسحاق البصري، نزيل نصيبين.\n(^٢) النبيل.\n(^٣) إسحاق بن إبراهيم بن عباد الصنعاني الدَّبري، أبو يعقوب.\n(^٤) إسناده من طريق الدبري حسن، وأما من طريق أبي يوسف القلوسي فسنده صحيح، وقد أخرجه مسلم في صحيحه من طريق عبد الرزاق به، إلا أنه ساق الإسناد، ولم يذكر المتن، وأبو عوانة ذكر المتن والإسناد.","vol":"12","page":10},{"text":"<span data-type='title' id=toc-792>[باب] بيان الخبر الموجب عتَق المُعْتِق نصيب غيره من العبد الذي أعتق نَصْيبَه منه، ودفع ثمنه إلى شريكه</span>","vol":"12","page":12},{"text":"٥١٧٦ - حدثنا الصاغاني (^١)، قال: حدثنا علي بن الجعد (^٢)، قال: حدثنا صخر بن جويرية، عن نافع، عن ابن عمر أنه كان يفتي: أن العبد، أو الأمة يكون أحدهم بين شركاء فأعتق أحدهم نصيبه منه، فإنه يجب عتقه على الذي أعتق نصيبه منه، يقوم في ماله قيمة عدل، فيدفع بقية ثمنه إلى شركائه أنصباهم منه، ويخلى سبيل المُعْتَق (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عبيد الجوهري البغدادي.\n(^٣) موقوف على ابن عمر، ورجال إسناده ثقات، وقد أخرجه الطحاوي في شرح معاني الآثار (٣/ ١٠٦) من طريق أبي بكرة، أخبرنا روح بن عبادة، حدثنا صخر ابن جويرية به بتمامه.","vol":"12","page":12},{"text":"<span data-type='title' id=toc-793>[باب] بيان الخبر الدال على أن المُعتق نصيبه من عبد بينه وبين شركائه يُجْبَر على عِتْق نَصيِب غَيْره، وَعلى بيع مَاله، ودفع قِيْمة نصيب غيره من العبد إليه إن كان له مال</span>","vol":"12","page":13},{"text":"٥١٧٧ - حدثنا أبو يحيى العسقلاني (^١) عيسى بن أحمد، قال: أخبرنا ابن وهب، قال: حدثني أسامة بن زيد، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من أعتق شركًا له في عبد أقيم عليه قيمة العبد (^٢)، وأعطي شركاؤه حصصهم وعتق عليه العبد\" (^٣).\n_________\n(^١) من عسقلان بَلْخ، قال ابن حجر: ثقة يُغْرب (ت: ٢٦٨ هـ).\nتقريب التهذيب (٥٢٨٦).\n(^٢) كذا في الأصل، وقد أخرجه النسائي بهذا اللفظ وقد علق عليه السندي في حاشيته على النسائي بقوله: \"ووقع في نسخ النسائي (بقيمة العبد) والظاهر أنه سهو والصواب: بقيمة العدل، كما في غالب الكتب\".\nقلت: هذا الكلام ترده هذه الرواية عند أبي عوانة، وكذلك ما رواه الطحاوي من طريق ابن وهب مثله (قيمة عبد).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٣٩) في كتاب العتق، من طريق هارون بن سعيد، عن ابن وهب بإسناده إلا أنه ساق الإسناد ولم يذكر المتن، وأحال على رواية مالك.","vol":"12","page":13},{"text":"٥١٧٨ - حدثنا أبو داود الحراني (^١)، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا الليث بن سعد، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول: \"أيما مملوك كان بين شركاء، فأعتق أحدهم نصيبه، فإنه يقام في مال الذي أعتق قيمة عدل، فيعتق إن بلغ ذلك ماله\" (^٣).\n_________\n(^١) سليمان بن سيف بن يحيى، الحراني.\n(^٢) هو هشام بن عبد الملك الباهلي، الطيالسي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان، باب من أعتق شركًا له في عبد، قال: حدثنا قتيبة بن سعيد، ومحمد بن رمح، عن الليث بن سعد، عن نافع. فذكر الإسناد ولم يذكر اللفظ، وأحال به على رواية جرير بن حازم، إلا أنه ذكر أن ليس في حديثهم \"وإن لم يكن له مال فقد عتق منه ما عتق\".","vol":"12","page":14},{"text":"٥١٧٩ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن نافعًا أخبره، أن ابن عمر كان يقول: قال رسول الله ﷺ: \"من أعتق نصيبًا له من إنسان كلف عتق بقيته، فإن لم يكن عنده ما يعتقه فقد جاز ما صنع\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان، باب من أعتق شركًا له في عبد، قال: حدثنا محمد بن المثنى، حدثنا عبد الوهاب، سمعت يحيى بن سعيد، فذكر الإسناد، ولم يذكر اللفظ.\nوهذا من فوائد الإستخراج حيث ذكر أبو عوانة لفظه مع مغايرته لشيخ مسلم والتقائه مع شيخ شيخه.","vol":"12","page":14},{"text":"٥١٨٠ - حدثنا الصغاني (^١)، قال: حدثنا أبو خيثمة (^٢)، قال: حدثنا جرير (^٣)، عن يحيى (^٤)، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"من أعتق نصيبًا له في عبد كلِّف عتق ما بقي\" (^٥).\n_________\n(^١) الصّاغاني أو الصّغاني واحد وهو بفتح الصاد المهملة، والغين المعجمة. محمد بن إسحاق.\n(^٢) هو زهير بن حرب.\n(^٣) ابن حازم.\n(^٤) ابن سعيد الأنصاري.\n(^٥) إسناده صحيح، وقد أخرج مسلم هذا الإسناد في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان، باب من أعتق شركًا له في عبد، ولم يذكر المتن، وأحال به على رواية جرير بن حازم.","vol":"12","page":15},{"text":"<span data-type='title' id=toc-794>باب الخبر الدال على أن المُعْتِق نَصِيْبَه من عبد بَيْنَه وبين شُركائه لم يُجْبر على عتق أَنصْبَاء (^١) شركائه إذا لم يكن له مال يُحيط بثمنه، وإن بقيته رَقِيْق لأَربَابه يَسْتَعْمِلوه على قَدْرِ حِصتِهم</span>\n_________\n(^١) جمع نصيب.","vol":"12","page":16},{"text":"٥١٨١ - حدثنا موسى بن إسحاق القواس، قال: حدثنا عبد الله ابن نمير، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من أعتق شركًا له في مملوك أو من مملوك فعليه عتقه كله إن كان له مال يبلغ ثمنه، يقوم قيمة عدل، وإن لم يكن له مال عتق منه ما عتق\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان باب من أعتق شركًا له في عبد، من طريق عبد الله بن نمير به. وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ١٥١) في كتاب العتق، باب إذا أعتق عبدًا بين اثنين، أو أمة بين الشركاء، من طريق عبيد الله بن إسماعيل، عن أبي أسامة، عن عبيد الله بن عمر به.","vol":"12","page":16},{"text":"٥١٨٢ - حدثنا الميموني (^١)، ولسليمان بن سيف (^٢)، وعمار بن رجاء، قالوا: حدثنا محمد بن عبيد (^٣)، قال: حدثنا عبيد الله بن عمر، عن نافع،\n⦗١٧⦘ عن ابن عمر، أن النبي ﷺ قال: \"من أعتق شركًا في مملوك، فعليه عتقه كله إن كان له مال يبلغ ثمنه، وإن لم يكن له مال عتق منه ما عتق\" (^٤).\n_________\n(^١) أبو الحسن، عبد الملك بن عبد الحميد الجَزَري ثم الرقي، الميموني.\n(^٢) هو أبو داود الحراني، تقدم.\n(^٣) الطنافسي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان باب من أعتق شركًا له في عبد: قال ابن نمير: حدثنا أبي، حدثنا عبيد الله بن عمر، به فذكره.","vol":"12","page":16},{"text":"٥١٨٣ - حدثنا أبو داود السجزي، قال: حدثنا إبراهيم بن موسى الرازي، قال: حدثنا عيسى بن يونس، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر -بمثله- \"إن كان له مال يبلغ ثمنه وإن لم يكن له مال أعتق نصيبه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه أبو داود في سننه (٤/ ٢٥٧) في كتاب العتق، باب فيمن روى أنه لا يُستسعى، من طريق إبراهيم بن موسى به بتمامه، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":17},{"text":"٥١٨٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، ح. وحدثنا أبو داود الحراني، قال: حدثنا عثمان ابن عمر (^١)، عن مالك، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من أعتق شركًا له في مملوك أقيم عليه قيمة العدل، فأعطى شركائه حصصهم، وأعتق عليه العبد وإلا فقد أعتق منه ما أعتق\" (^٢).\n_________\n(^١) العبدي.\n(^٢) أخرجه مسلم في صحيحه (٣/ ١٢٨٦) في كتاب الأيمان، حديث رقم (٤٩)، من =\n⦗١٨⦘ = طريق يحيى بن يحيى قال: قلت لمالك: حدثك نافع عن ابن عمر، فذكره، وهنا يعلم أن يحيى ابن يحيى تلقى هذا الحديث عن مالك بطريق العرض، فأورده أبو عوانة من طريقين صحيحين مصرحًا فيها بالتحديث وهذه من فوائد الإستخراج.","vol":"12","page":17},{"text":"٥١٨٥ - حدثنا علي بن عثمان النفيلي (^١)، قال: حدثنا معاوية ابن عمرو، قال: حدثنا جرير بن حازم، قال: أخبرنا نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من أعتق نصيبًا له في عبد فكان له من المال ما يبلغ قيمته قوم عليه قيمة عدلٍ فأعتق وإلا فقد أعتق منه ما قد أعتق\" (^٢).\nمن هنا لم يخرجاه (^٣).\n_________\n(^١) النفيلي (بنون وفاء مصغرًا) الحراني.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٥/ ١٢٨٦) في كتاب الأيمان، حديث رقم (٤٩)، من طريق شيبان بن فروخ، حدثنا جرير بن حازم عن نافع به.\n(^٣) يعني لم يخرجه مسلم في صحيحه وأبو الفضل أحمد بن مسلم النيسابوري في كتابه (الصحيح) لأن أبا عوانة قد خرج كتابه على مسلم وصحيح أبي الفضل النيسابوري كما ذكر ذلك الحافظ ابن حجر. انظر تدريب الراوي (١/ ٩١).","vol":"12","page":18},{"text":"٥١٨٦ - حدثنا يونس (^١)، قال: أخبرنا ابن وهب، حدثني عبيد الله [¬*] ابن عمر، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"من أعتق شركًا له في مملوك أقيم عليه قيمة عدلٍ فأعطى شركائه حصصهم، وأعتق عليه\n⦗١٩⦘ العبد وإلا فقد أعتق منه ما أعتق\" (^٢).\n_________\n(^١) ابن عبد الأعلى تقدم.\n(^٢) إسناده صحيح، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم، فقد ذكره مسلم من طريق ابن وهب وغيره ثم قال: وليس في حديثهم\" وإن لم يكن له مال فقد أعتق منه ما عتق\" خلا في حديث أيوب ويحيى بن سعيد.\nولعل هذا سبب قول أبي عوانة لم يخرجاه. ورجال أبي عوانة رجال مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عبيد الله)، وصوابه: (عبد الله)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٢٢/ ب)، وط. دار المعرفة (٤٧٤٩)، وقد أخرجه عبد الرزاق في مصنفه (١٦٧١٣) من طريق عبد الله بن عمر العمري، عن نافع، به، بنحوه، والحديث لم يعزه الحافظ في إتحاف المهرة (١٠٣٠٩) لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":18},{"text":"٥١٨٧ - حدثنا أبو داود الحراني، قال: حدثنا يعلى (^١)، قال: حدثنا ابن إسحاق (^٢)، عن نافع، عن ابن عمر، قال: سمعت النبي ﷺ يقول: \"من أعتق شركه في عبد مملوك، فعليه نَفَاده (^٣) منه\" (^٤).\n_________\n(^١) ابن عبيد الطَّنافسي.\n(^٢) محمد.\n(^٣) يعني استيفاءَه. (لسان العرب ٣/ ٤٢٥).\n(^٤) فيه محمد بن إسحاق، مدلس وقد عنعن. وهو بهذا الإسناد من زوائد أبي عوانة على مسلم، وقد ذكره البخاري في صحيحه معلقًا حيث قال: \"رواه الليث، وابن أبي ذئب وابن إسحاق ..... الخ\" قال ابن حجر: \"وأما رواية ابن إسحاق، فوصلها أبو عوانة ولفظه\" فذكر الحديث (مع فتح الباري ٥/ ١٥٥).","vol":"12","page":19},{"text":"٥١٨٨ - حدثنا أبو داود الحراني، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا ابن أبي ليلى (^١)، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من أعتق نصيبًا من عبد بين قوم فهو ضامن لأنصباهم\" (^٢).\n_________\n(^١) محمد بن عبد الرحمن بن أبي ليلى الأنصاري، الكوفي.\n(^٢) في إسناده ابن أبي ليلى ضعيف لسوء حفظه. وباقي رجاله ثقات من رجال مسلم. =\n⦗٢٠⦘ = وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":19},{"text":"٥١٨٩ - حدثنا الجُرجَاني (^١)، قال: حدثنا عبد الرزاق، ح. وحدثنا الدَبَري (^٢)، عن عبد الرزاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من أعتق نصيبًا له في عبد، أعتق ما بقي في ماله\" (^٣).\n_________\n(^١) الحسن بن يحيى بن الجعد العبدي، ابن أبي الربيع.\n(^٢) إسحاق بن إبراهيم تقدم.\n(^٣) إسناده حسن، وهو بهذا الإسناد من طريق معمر، عن أيوب من زوائد أبي عوانة على مسلم، وإلا فقد أخرجه مسلم من طريق حماد بن زيد، وإسماعيل بن علية عن أيوب، عن نافع به، كما ساق الإسناد ولم يذكر المتن وأحال به على رواية جرير عن نافع، وله شاهد من حديث الحسن بن علي، أخرجه أبو داود في سننه (٤/ ٢٥٨) من طريق عبد الرزاق، عن معمر، عن الزهري، به نحوه.","vol":"12","page":20},{"text":"٥١٩٠ - حدثنا أبو داود الحراني، قال: حدثنا مسلم (^١)، قال: أخبرنا جويرية (^٢)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"من أعتق شقيصًا في مملوك، فقد وجب عليه أن يعتق ما بقي منه إن كان له ما يبلغ ثمنه، يقام في ماله قيمة عدلٍ، فيدفع إلى أصحابه حصتهم، ويخلى سبيل المعتق\" (^٣).\n_________\n(^١) ابن إبراهيم الفَرَاهيدي.\n(^٢) ابن أسماء.\n(^٣) إسناده صحيح، وهو من طريق جويرية، عن نافع من زوائد أبي عوانة على مسلم، وقد =\n⦗٢١⦘ = أخرجه البخاري في صحيحه (٥/ ١٧٧) في كتاب العتق، باب الشركة في الرقيق، من طريق مسدد، حدثنا جويرية بن أسماء به، بنحوه. وبهذا الإسناد أخرجه البيهقي في سننه الكبرى (١٠/ ٢٧٧).","vol":"12","page":20},{"text":"٥١٩١ - حدثنا أبو داود السجستاني، قال: حدثنا عبد الله بن محمد ابن أسماء، قال: حدثنا جويرية -بمثله- (^١).\n_________\n(^١) إسناده صحيح، وهو من طريق جويرية، عن نافع من زوائد أبي عوانة على مسلم، وقد أخرجه أبو داود في سننه (٤/ ٢٥٨) في كتاب العتق، باب فيمن روى أنه لا يستسعى من طريق عبد الله بن أسماء به مختصرًا.","vol":"12","page":21},{"text":"٥١٩٢ - ز- حدثنا أبو داود السجستاني، قال: حدثنا أحمد ابن حنبل، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة عن خالد (^١)، عن أبي بشر العنبري (^٢)، عن ابن التَّلِب (^٣)، أو ابن الثلب، عن أبيه (^٤)؛ أن رجلًا أعتق نصيبًا له في مملوك، فلم يُضمنه النبي ﷺ-قال أحمد: إنما هو\n⦗٢٢⦘ بالتاء. وكان شعبة ألْثغ (^٥)، لم يبين التاء من الثاء (^٦).\n_________\n(^١) الحذاء.\n(^٢) الوليد بن مسلم.\n(^٣) مِلْقام. بكسر أوله وسكون اللام ثم قاف. ويقال بالهاء بدل الميم، ابن التَّلِب. بفتح المثناة وكسر اللام وتشديد الموحدة، التميمي العنبري، مستور.\nتقريب التهذيب (٦٨٧٨).\n(^٤) التلب. بفتح ثم كسر وتشديد الموحدة، وقيل بتخفيفها. ابن ثعلبة بن ربيعة التميمي العنبري صحابي له حديث واحد، د س.\nتقريب التهذيب (٧٩٦).\n(^٥) الُّلثْغة. أن تعدُلَ الحرف إلى حرف غيره. لسان العرب (٨/ ٤٤٨).\n(^٦) في إسناده ملقام مستور، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه أبو داود في سننه (٤/ ٢٥٩) في كتاب العتق، باب فيمن روى أنه لا يستسعى. عن أحمد بن حنبل بتمامه، وأخرجه النسائي في سننه (الكبرى ٣/ ١٨٦) في كتاب العتق، باب ذكر حديث التلب. والبيهقي في السنن الكبرى (١٠/ ٢٨٤) وقال: إسناده غير قوي. وقال أيضًا: وهذا لا يخالف ما مضى من الأحاديث، وإنما هو في المعسر إذا أعتق من مملوك فلا يضمن الباقي، والله أعلم.\nقلت: وهذه إشارة إلى من يطعن بمتن الحديث أنه مخالف للصحاح، فالبيهقي يزيل هذا اللبس والله أعلم، قال ابن حجر في فتح الباري (٥/ ١٥٩) إسناده حسن.","vol":"12","page":21},{"text":"٥١٩٣ - حدثنا محمد بن حيان المازني -بالبصرة- قال: حدثنا أبو الوليد (^١)، قال: حدثنا أبو عوانة (^٢)، عن حبيب بن أبي ثابت، عن ابن عمر، عن النبي ﷺ قال: \"من أعتق شقصًا من عبد فقد ضمِن لشركائه حصصهم\" (^٣).\n_________\n(^١) هشام بن عبد الملك.\n(^٢) الوضاح بن خالد اليشكري.\n(^٣) في إسناده حبيب بن أبي ثابت مدلس وقد عنعن، وهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه أبو نعيم في الحلية (٥/ ٦٣) من طريق أبي الأحوص، عن عبد العزيز بن رُفيع، عن حبيب بن أبي ثابت عن ابن عمر بنحوه، ثم قال: غريب من حديث حبيب، وعبد العزيز، لم نكتبه إلا من حديث أبي الأحوص.","vol":"12","page":22},{"text":"<span data-type='title' id=toc-795>باب الخَبَر المَرْوِي عن أبي هريرة الدَّال على أن العبد إذا كان بين قَوم، فأعْتَق أحدُهم نَصيبَه يَصِيْر عتِيْقًا كله، كَانَ لِلْمُعتق شِقْصه مالٌ أولم يكن</span>","vol":"12","page":23},{"text":"٥١٩٤ - حدثنا يزيد بن سنان (^١)، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، أن النبي ﷺ قال: \"من أعتق نصيبًا أو شركًا له في مملوك فعليه خلاصه كله في مال إن كان له مال، وإن لم يكن له مال، فاستُسِعي غيرَ مشقوق عليه\" (^٢).\n_________\n(^١) أبو خالد، يزيد بن سنان بن يزيد القزاز البصري، نزيل مصر.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٠) في كتاب العتق، باب ذكر السعاية من طريق عمرو الناقد حدثنا إسماعيل بن أبي عروبة، عن قتادة به.\nبنحوه، كذلك (٥/ ٩٦) في كتاب الأيمان، باب من أعتق شركًا له في عبد. من طريق أبي بكر بن أبي شيبة، حدثنا علي بن مسهر ومحمد بن بشر، ح. وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم قال: أخبرنا عيسى بن يونس جميعًا عن ابن أبي عروبة بهذا الإسناد به بنحوه. ومن طريق إسماعيل ابن إبراهيم، عن ابن أبي عروبة به بنحوه.","vol":"12","page":23},{"text":"٥١٩٥ - حدثنا يوسف القاضي، قال: حدثنا محمد بن المنهال، ومحمد ابن أبي بكر، قالا: حدثنا يزيد بن زريع، قال: حدثنا سعيد ابن أبي عروبة -بإسناده مثله- \"وأن يقوم المملوك قيمة عدل، فاستُسعي غير\n⦗٢٤⦘ مشقوق عليه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٠) في كتاب العتق، باب ذكر السعاية من طريق إسماعيل بن إبراهيم، عن ابن أبي عروبة، عن قتادة به. وقد أخرجه البخاري في صحيحه (٥/ ١٥٦) في كتاب العتق، باب إذا أعتق نصيبًا في عبد وليس له مال استسعي العبد غير مشقوق عليه، على نحو الكتابة، من طريق مسدد، حدثنا يزيد بن زريع، حدثنا سعيد بن أبي عروبة به نحوه. وقد تقدم زيادة تخريجه في الحديث الذي قبله.","vol":"12","page":23},{"text":"٥١٩٦ - حدثنا عمار بن رجاء، قال: حدثنا وهب بن جرير، قال: حدثنا أبي (^١)، قال: حدثنا قتادة عن النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، عن النبي ﷺ قال: \"من أعتق شقصًا في مملوك، وكان له من المال ما يبلغ قدر ثمنه قوم عليه قيمة عدل، فأعتق من ماله، وإلا استسعي غير مشقوق عليه\" (^٢).\n_________\n(^١) جرير بن حازم.\n(^٢) إسناده صحيح، أخرجه مسلم في صحيحه (٢/ ١١٤١) في كتاب العتق، باب ذكر السعاية، من طريق هارون بن عبد الله، حدثنا وهب بن جرير، حدثنا أبي قال: سمعت قتادة يحدث بهذا الإسناد بمعنى حديث ابن أبي عروبة وذكر في الحديث \"قوم عليه قيمة عدل\". وقد اكتفى مسلم بسياق الإسناد، وأحال على رواية سعيد ابن أبي عروبة.","vol":"12","page":24},{"text":"٥١٩٧ - حدثنا أبو داود الحراني، قال: حدثنا عارم (^١)، قال: حدثنا\n⦗٢٥⦘ جرير بن حازم، قال: حدثنا قتادة -بمثله- \"ما يبلغ قيمته أعتق من ماله، وإن لم يكن له مال استسعي العبد غير مشقوق عليه\" (^٢).\nرواه عبد الرزاق، عن معمر، عن قتادة -بهذا الإسناد- قال النبي ﷺ: \"من أعتق شركًا له في عبد أعتق ما بقى في ماله، فإن لم يكن له مال استسعى العبد\" (^٣).\n_________\n(^١) هو محمد بن الفضل السدوسي.\n(^٢) إسناده صحيح، وأبو داود الحراني روى عن عارم قبل الإختلاط، وقد أخرجه مسلم من رواية ابن جرير -كما تقدم- وقد التقى أبو عوانة مع مسلم في جرير، وجرير هو شيخ شيخ مسلم، وعارم هنا تابع وهبًا في الرواية عن أبيه. انظر صحيح مسلم (٢/ ١١٤١). وقد أخرجه البخاري في صحيحه (٥/ ١٣٧) كتاب العتق، باب الشركة في الرقيق، قال: حدثنا أبو النعمان، حدثنا جرير بن حازم عن قتادة به مثله مختصرًا، وقال أبو داود في سننه (٤/ ٢٥٦) في كتاب العتق، باب من ذكر السعاية: ورواه جرير بن حازم وموسى بن خلف جميعًا عن قتادة بإسناد يزيد بن زريع ومعناه. وذكر السعاية.\n(^٣) إسناده معلق، لأن أبا عوانة لم يلق عبد الرزاق، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":24},{"text":"٥١٩٨ - حدثنا أبو داود السجستاني، قال: حدثنا محمد بن كثير (^١).\nح. وحدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^٢)، قالا: حدثنا همام (^٣)، قال: حدثنا قتادة، عن النضر بن أنس، عن بشير بن نهيك، عن\n⦗٢٦⦘ أبي هريرة: \"أن رجلًا أعتق شقصًا في مملوك، فأجاز النبي ﷺ عتقه، وغرَّمه بقية ثمنه\" (^٤).\n_________\n(^١) العبدي.\n(^٢) الطيالسي.\n(^٣) ابن يحيى العَوْذي.\n(^٤) إسناده صحيح، وقد أخرجه أبو داود في سننه (٤/ ٢٥٢) في كتاب العتق باب فيمن أعتق نصيبًا له في مملوك. من طريق محمد بن كثير، أخبرني همام، عن قتادة به فذكره بتمامه، وأخرجه البيهقي في سننه الكبرى (١٠/ ٢٨٢) من طريق عبد الله بن يزيد المقري، عن همام به نحوه.","vol":"12","page":25},{"text":"٥١٩٩ - وحدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود، قال: حدثنا شعبة، عن قتادة، قال: سمعت النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، عن النبي ﷺ قال: \"من أعتق شقيصًا له من مملوك فهو حر\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٧) في كتاب الأيمان، باب من أعتق شركًا له في عبد، قال: حدثنا عبيد الله بن معاذ، حدثنا أبي، حدثنا شعبة به فذكره. وفي هذا الحديث تصريح قتادة بالسماع وعند مسلم بالعنعنة.","vol":"12","page":26},{"text":"٥٢٠٠ - حدثنا أبو داود السجستاني، قال: حدثنا أحمد بن محمد ابن حنبل، قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن سالم بن عبد الله، عن أبيه، يبلغ به للنبي ﷺ: \"إذا كان العبد بين اثنين، فأعتق أحدهما نصيبه فإن كان موسرًا، يقوم عليه قيمته، لا وَكْس، ولا شطط (^١)، ثم يعتق\" (^٢).\n⦗٢٧⦘ ذكر عبد الرحمن بن بشر، عن سفيان، وقال فيه: \"يقوم قيمة عبد، ثم يعتق\" (^٣).\n_________\n(^١) الوَكْس: بفتح الواو وسكون الكاف. النقص، والشطط: الجَوْر. النهاية (٥/ ٢١٩).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٧) في كتاب الأيمان، باب =\n⦗٢٧⦘ = من أعتق شركًا له في عبد، قال: حدثنا عمرو الناقد، وابن أبي عمر كلاهما عن ابن عيينة به. (فساقه من رواية ابن أبي عمر) نحوه. وأخرجه أبو داود في سننه (٤/ ٢٥٨) في كتاب العتق، باب فيمن روى أنه لا يستسعى قال: حدثنا أحمد بن حنبل، فذكره بتمامه. وقد أخرجه البخاري في صحيحه (٥/ ١٥٠) من طريق علي بن عبد الله، حدثنا سفيان، فذكره مختصرًا دون قوله \"لا وكس ولا شطط\".\n(^٣) إسناده منقطع، ولم أقف على من وصله. وقد تقدم تخريجه.","vol":"12","page":26},{"text":"٥٢٠١ - وحدثنا إسحاق بن إبراهيم الدَّبَري، عن عبد الرزاق، عن معمر، عن الزهري، عن سالم، عن ابن عمر، أن رسول الله ﷺ قال: \"من أعتق شركًا له في عبد أقيم ما بقي منه من ماله إذا كان له ما يبلغ ثمن العبد\" (^١) لا ندري (^٢) \"إذا كان له ما يبلغ ثمن العبد\" قوله، أو في حديث\n⦗٢٨⦘ النبي ﷺ، أم شيء قاله الزهري؟\nسمعت المزني (^٣)، قال: قال الشافعي: من أعتق شركًا لى في عبد وكان له مال يبلغ قيمة العبد قوم عليه قيمة عدل وأعطى شركاؤه حصصهم وعتق العبد، وإلا فقد أُعتق منه ما أَعْتق (^٤).\nوهكذا رواه ابن عمر، عن النبي ﷺ (^٥).\nحدثني عبد الله بن أحمد بن حنبل، عن أبيه، بنحوه (^٦).\nقال أحمد: أذهب إلى حديث ابن عمر، عن النبي ﷺ. رواه مالك، وعبيد الله، عن نافع إلا أن أيوب قال: قوله: \"عتق منه ما عتق\" لا أدري فيما رواه عن النبي ﷺ أو قول نافع (^٧).\nوحديث قتادة \"استسعي العبد غير مشقوق عليه\" قال سعيد: ولم يذكر هشام الدستوائي السعاية، قال: قال أحمد بن حنبل: رواه روح، عن سعيد بن أبي عروبة لم يذكر السعاية. ورواه موسى بن خلف، عن قتادة\n⦗٢٩⦘ فذكر السعاية. قال أحمد بن حنبل: رواه شعبة وهشام فلم يذكرا السعاية (^٨).\nووصل بعضهم (^٩) الإسناد ولم يوصل بعضهم (^١٠).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٧) في كتاب الأيمان، باب من أعتق شركًا له في عبد. قال: حدثنا عبد بن حميد، حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري فذكره، بنحوه. وأخرجه النسائي في سننه (٧/ ٣١٩) في كتاب البيع، باب الشركة بغير مال، قال: أخبرنا نوح بن حبيب قال: أنبانا عبد الرزاق به غير أنه قال في آخره (فهو عتيق من ماله)، والإمام أحمد في مسنده (٢/ ٣٤) من طريق عبد الرزاق، عن معمر، عن الزهري به مختصرًا دون قوله \"إذا كان له ..... الخ\".\n(^٢) وكان موسى بن عقبة يرى أن قوله \"إن كان له مال يبلغ ثمنه\" من قول الزهري، فكان يقول للزهري إذا حدث بهذا الحديث: افصل كلامك من كلام النبي ﷺ. انظر =\n⦗٢٨⦘ = تهذيب ابن القيم لسنن أبي داود (٥/ ٤٠٥).\n(^٣) إسماعيل بن يحيى.\n(^٤) انظر الأم (٨/ ١٢).\n(^٥) تقدم تخريجه في حديث رقم (٥١٧٣).\n(^٦) مسند أحمد بن حنبل (٢/ ٢)، (٢/ ١٥)، (٢/ ٧٧)، (٢/ ١٠٥).\n(^٧) تقدم في حديت رقم (٥١٧٤). وانظر مسند أحمد بن حنبل (٢/ ١٥).\n(^٨) انظر العلل ومعرفة الرجال للإمام أحمد (٢/ ٣٤٩) وتهذيب السنن لابن القيم (٥/ ٢٩٦) وفتح الباري (٥/ ١٥٧) وقد بسط الكلام في هذه المسألة.\n(^٩) مثل معمر وجرير بن حازم وغيرهما.\n(^١٠) مثل همام فيما تقدم.","vol":"12","page":27},{"text":"٥٢٠٢ - وحدثني الأسفاطي (^١)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو الأحوص، عن عبد العزيز بن رُفيع، عن حبيب بن أبي ثابت، عن ابن عمر قال: قال النبي ﷺ: \"من أعتق شقيصًا له في عبد ضمن لأصحابه أنصباهم\" (^٢).\n_________\n(^١) أبو الفضل، العباس بن الفضل الأسفاطي، البصري.\n(^٢) رجاله ثقات، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم، وبهذا اللفظ (عن ابن عمر) أخرجه الديلمي في الفردوس (٣/ ٥٦٧)، ولعل إيراد المصنف له في هذا الباب يثبت أن زيادة الاستسعاء مدرجة وكذلك عبارة \"وإلا فقد عتق منه ما عتق\" ليست من المرفوع، حيث وردت في بعض روايات نافع أو ليث، وكذلك في رواية سالم بن عبد الله. وهذا راوي ثالث عن ابن عمر لم يثبتها.\nوهذا الحديث من زوائد أبي عوانة على الكتب الستة.","vol":"12","page":29},{"text":"٥٢٠٣ - حدثنا أبو داود السِّجْزِي، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان (^١)، قال: حدثنا قتادة، عن النضر بن أنس، عن بشير ابن\n⦗٣٠⦘ نهيك، عن أبي هريرة، قال: قال النبي ﷺ: \"من أعتق شقيصًا له في مملوك فخلاصه عليه في ماله إن كان له مال (^٢) … \" وذكر الحديث (^٣).\n_________\n(^١) ابن يزيد العطار.\n(^٢) وفيه السعاية.\n(^٣) رجاله ثقات، وقد أخرجه أبو داود في سننه (٤/ ٢٥٤) في كتاب العتق، باب من ذكر السعاية، وذكره الترمذي في جامعه (٣/ ٦٢٢) في كتاب الأحكام، باب ما جاء في العبد يكون بين الرجلين، وقال بعدما ذكر رواية سعيد بن أبي عروبة، عن قتادة، عن النضر بن أنس به: وهذا حديث حسن صحيح، وهكذا روى أبان بن يزيد عن قتادة، مثل رواية سعيد بن أبي عَروبة.","vol":"12","page":29},{"text":"<span data-type='title' id=toc-796>باب ذكر الولاء وأن ولاء المعتق لمن أدى فيه الثمن، وأن المُعَتَقَة لها الخيار إذا كانت تحت عبد</span>","vol":"12","page":31},{"text":"٥٢٠٤ - حدثنا أبو أمية الطَّرَسُوْسِي (^١)، قال: حدثنا محمد ابن سابق، قال: حدثنا زائدة، عن سماك بن حرب، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة: أنها اشترت بَرِيْرة (^٢) من ناسٍ من الأنصار واشترطوا الولاء فقال رسول الله ﷺ \"الولاء لمن وليَ النِّعمة\".\nقال: وخيَّرها رسول الله ﷺ-وكان زوجها عبدًا (^٣) - وأهدت إلى عائشة لحمًا فقال رسول الله ﷺ لو صنعتم لنا من هذا اللحم فقالت عائشة: تُصدق على بريرة؟! فقال: \"هو عليها صدقة وهو لنا هدية\" (^٤).\n_________\n(^١) تقدم.\n(^٢) بَريرة. بفتح الباء على وزن فعيلة. صحابية عاشت إلى خلافة معاوية، وكانت تخدم عائشة. الإصابة (٤/ ٢٤٥).\n(^٣) أكثر الروايات الثابتة عن عائشة ﵂ أنه كان عبدًا، وما خالفه فهو مدرج من كلام بعض الرواة والله أعلم. راجع فتح الباري (٩/ ٤١٠).\n(^٤) رجاله ثقات عدا شيخ المصنف وهو صدوق. وقد أخرجه مسلم في صحيحه (٢/ ١١٤٣) في كتاب العتق، باب إنما الولاء لمن أعتق، قال: حدثنا أبو بكر ابن أبي شيبة، حدثنا حسين بن علي، عن زائدة، عن سماك فذكره بتمامه.","vol":"12","page":31},{"text":"٥٢٠٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال:\n⦗٣٢⦘ حدثنا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة أنها أرادت أن تشتري بَريرة فتعتقها، فأراد مواليها أن يشترطوا الولاء، فذكرت عائشة ذلك لرسول الله ﷺ فقال رسول الله ﷺ: \"اشتريها، وأعتقيها، فإنما الولاء لمن أعتق\" وأُتي بلحم فقال: \"ما هذا؟ \" فقال: هذا أهدت لنا بريرة، تصدق به عليها، فقال رسول الله ﷺ: \"هو عليها صدقة ولنا هدية\" وخيرت وكان زوجها حرًّا، قال: ثم سألته بعد ذلك فقال: ما أدري (^٢) أحرٌّ هو أم عبد، قال شعبة: فقلت لسماك: إني اتقي أن أسأله عن الإسناد فسله أنت وكان في خُلُقِه (^٣)، فقال له سماك بعدما حدث: أحدثك أبوك عن عائشة؟ فقال له عبد الرحمن: نعم. قال شعبة: قال لي سماك: قد استوثقته لك (^٤).\n_________\n(^١) الطيالسي.\n(^٢) القائل \"هو حر ثم رجع\": هو عبد الرحمن بن القاسم، كما صرح بذلك شعبة قال: سألت عبد الرحمن عن زوجها قال: \"لا أدري أحرٌّ أم عبد\" رواه البخاري في صحيحه (٥/ ٢٠٣) في كتاب العتق، باب قبول الهدية.\nوقد تقدم أن الراجح بأن زوج بريرة كان عبدًا، من رواية عائشة، وابن عباس، وغيرهما.\n(^٣) يعني قسوة أو حدة. والله أعلم.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٤) من طريقين في كتاب العتق باب الولاء لمن أعتق، الأول: قال: حدثنا أحمد بن عثمان النوفلي، حدثنا أبو داود، حدثنا شعبة، قال سمعت عبد الرحمن بن القاسم به، ولم يذكر اللفظ بل =\n⦗٣٣⦘ = أحال إلى هذا الطريق، الثاني: قال: حدثنا أحمد بن المثني، حدثنا محمد بن جعفر، حدثنا شعبة قال سمعت عبد الرحمن ابن القاسم، فذكر نحوه، إلا أنه قال في آخره، فقال عبد الرحمن، وكان زوجها حرًّا. قال شعبة ثم سألته عن زوجها فقال لا أدري.\nوقد أخرجه أبو داود الطيالسي في مسنده (٢٠١) به بتمامه.","vol":"12","page":31},{"text":"٥٢٠٦ - حدثنا علي بن سهل (^١)، قال: حدثنا يحيى بن أبي بكر [¬*] قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: سألت رسول الله ﷺ عن بريرة أردت أن اشتريها واشترط الولاء لأهلها فقال: \"اشتريها واشترطي فإن الولاء لمن أعتق\" قال: وخُيرت، وكان زوجها عبدًا، ثم قال بعد ذلك، ما أدري، قال: وأُتِيَ رسول الله ﷺ بلحم فقال: \"ما هذا؟ \" -فيما تصدق به على بريرة- فقال: \"هو لها صدقة ولنا هدية\" (^٢).\n_________\n(^١) أبو الحسن علي بن سهل بن قادم، ويقال: ابن موسى الحَرشَي، الرملي. [¬**]\n(^٢) رجال إسناده ثقات عدا شيخ المصنف وهو صدوق، وقد أخرجه النسائي في السنن الكبرى (٣/ ٣٣٦) في كتاب الشروط، عن محمد بن إسماعيل بن إبراهيم، عن يحيى بن أبي بكر [¬*]، عن شعبة به نحوه. وقد أخرجه مسلم من طريق شعبة. تقدم ذكره في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (بكر) وإتحاف المهرة (٢٢٦٤٤)، وصوابه: (بكير)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٢٤/ ب)، وط. دار المعرفة (٤٧٧٠)، وقد أخطأ كذلك محققو الكتاب في الحاشية؛ حيث عزوا الحديث للنسائي وذكروا أنه من طريق ابن أبي بكر! والصواب أنه عنده في الصغرى (٣٤٥٤) والكبرى (٥٦١٩) من طريق ابن أبي بكير الكرماني، وانظر تحفة الأشراف (١٧٤٩١)، وقد جاء الحديث على الصواب في موضع آخر (٣٤٣٩). [¬**] قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو الذي يروي عن يحيى بن أبي بكير، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"12","page":33},{"text":"٥٢٠٧ - حدثنا أحمد بن شعيب أبو عبد الرحمن النسائي، قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا المغيرة بن سلمة وهو أبو هشام المخزومي، قال: حدثنا وهيب (^١)، عن عبيد الله بن عمر، عن يزيد ابن\n⦗٣٤⦘ رومان، عن عروة، عن عائشة قالت: \"كان زوج بريرة عبدا\" (^٢).\n_________\n(^١) ابن خالد.\n(^٢) إسناده صحيح، أخرجه مسلم في صحيحه (٢/ ١١٤٤) في كتاب العتق، باب الولاء لمن أعتق عن محمد بن بشار، ومحمد بن المثنى، والنسائي في سننه (٦/ ١٦٥) في كتاب الطلاق، باب الأمة تعتق وزوجها مملوك، عن إسحاق بن إبراهيم -ثلاثتهم- عن المغيرة بن سلمة، عن وهيب، به بتمامه.","vol":"12","page":33},{"text":"٥٢٠٨ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا إسحاق ابن إدريس (^١)، قال: حدثنا وهيب (^٢)، قال: حدثنا: عبيد الله بن عمر، عن يزيد بن رومان عن عروة عن عائشة قالت: \"كان زوج بريرة عبدًا فخيرت\" (^٣).\n_________\n(^١) أبو يعقوب، إسحاق بن إدريس الأسواري البصري.\n(^٢) ابن الورد.\n(^٣) في إسناده إسحاق بن إدريس متروك، وقد ذكر ابن حجر هذا الحديث في فتح الباري (٩/ ٤١١)، قال: وقال النووي يؤيد من قال أنه كان عبدًا قولُ عائشة: \"كان عبدًا\" وسكت عنه.","vol":"12","page":34},{"text":"٥٢٠٩ - حدثنا أبو أمية ومحمد بن شاذان الجوهري (^١)، قالا: حدثنا المعلى بن منصور، قال: حدثنا حاتم بن إسماعيل (^٢)، قال: حدثنا هشام ابن عروة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة أن بريرة حين\n⦗٣٥⦘ أعتقتها عائشة يعني خُيرت وإن زوجها (^٣) كان عبدًا (^٤).\n_________\n(^١) ثقة.\n(^٢) أبو إسماعيل، حاتم بن إسماعيل الكوفي، مولى بني عبد الدار.\n(^٣) وقد اختلف في اسمه على أقوال أصحها عبد الرحمن.\n(^٤) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٣) في كتاب العتق، باب إنما الولاء لمن أعتق، من طريق سماك، عن عبد الرحمن بن القاسم به نحوه.","vol":"12","page":34},{"text":"٥٢١٠ - حدثنا إبراهيم الصفار، قال: أخبرنا يحيى بن معين، قال: حدثنا حاتم بن إسماعيل، عن هشام بن عروة، عن أبيه، عن عائشة قالت: دخل علي رسول الله ﷺ فرأى بُرْمَة على النَّار فَقُدِّم إليه طعام ليس فيه لحم فقال: \"أَلَمْ أَرَ بُرْمة (^١)؟ اللحم؟ \" قالوا: بلى يا رسول الله، هذا لحم تُصُدِّق به على بَريرة فأهدته لنا، فقال: \"هو لها صدقة ولنا هدية\" (^٢).\n_________\n(^١) البُرمة: القدر، وهي في الأصل المتخذة من الحجر. النهاية (١/ ١٢١).\n(^٢) إسناده صحيح، وهو بهذا الطريق من زوائد أبي عوانة على مسلم.","vol":"12","page":35},{"text":"٥٢١١ - حدثنا علي بن عثمان النُّفَيلي (^١)، قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا عبدة بن سليمان (^٢)، عن هشام بن عروة، عن عبد الرحمن ابن القاسم، عن أبيه، عن عائشة أن بريرة لما أعتقت خيرت (^٣).\n_________\n(^١) علي بن عثمان النُّفَيلي. بنون وفاء مصغرًا. الحرّاني، لا بأس به، (ت: ٢٧٢ هـ) تقريب التهذيب (٤٧٦٩).\n(^٢) الكلابي، العامري الكوفي.\n(^٣) إسناده حسن، وأخرجه مسلم في صحيحه - (٢/ ١١٤١، حديث ١٥٠٤) من طريق أبي معاوية عن هشام به بلفظ أكثر تفصيلًا، وانظر تخريج حديث رقم (٥٢٠٩).","vol":"12","page":35},{"text":"٥٢١٢ - حدثنا أبو إسماعيل محمد بن إسماعيل السلمي (^١)، قال: حدثنا محمد بن عيسى بن الطبَّاع (^٢)، قال: حدثنا جرير بن عبد الحميد، عن هشام بن عروة، عن أبيه، عن عائشة قالت: كان زوج بريرة عبدًا، ولو كان حرًّا لم يخيّرها رسول الله ﷺ (^٣).\n_________\n(^١) السلميّ، الترمذي، نزيل بغداد، ثقة حافظ، (ت: ٢٨٠ هـ) ت س.\nتقريب التهذيب (٥٧٣٨).\n(^٢) أبو جعفر، البغدادي، نزيل اَذَنة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٤) في كتاب العتق، باب إنما الولاء لمن أعتق، من طرق عن أبي بكر بن شيبة، وأبي كريب قالا: حدثنا ابن نمير.\nح، وحدثنا أبو كريب، حدثنا وكيع. ح، وحدثنا زهير بن حرب وإسحاق بن إبراهيم جميعًا عن جرير به نحوه.","vol":"12","page":36},{"text":"٥٢١٣ - حدثنا أبو داود السجستاني، قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا جرير عن هشام بن عروة عن أبيه عن عائشة في قصة بريرة قالت: وكان زوجها عبدًا فخيرها النبي ﷺ فاختارت نفسها، ولو كان حرًّا لم يخيرها (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه. انظر تخريج الحديث الذي قبله. وقد أخرجه أبو داود في سننه (٢/ ٦٧٢) في كتاب الطلاق -باب في المملوكة تعتق وهي تحت حر أو عبد. من طريق عثمان بن أبي شيبة به بتمامه.","vol":"12","page":36},{"text":"<span data-type='title' id=toc-797>باب إِبْطَال الشَّرْط في الوَلَاء، وإِنْ اشْتَرَطَه البَائِع لِنَفْسِه في عَقْدة البيع إذ هو شرط بخلاف حكم رسول الله ﷺ وقضائه، وبِنْهي النَّبِي ﷺ عن بيعه وهبته</span>","vol":"12","page":37},{"text":"٥٢١٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أن مالكًا (^٢) حدثه، عن ربيعة بن أبي عبد الرحمن، عن القاسم بن محمد، عن عائشة زوج النبي ﷺ أنها قالت: كان في بريرة ثلاث سنن، خيرت على زوجها حين عَتُقَت، وأُهُدي لها (لحم) (^٣) فدخل رسول الله ﷺ والبُرْمة على النار فدعا بطعام فأتي بخبز وأُدْم (^٤) من أُدْم البيت فقال: \"ألم أر برمة على النار فيها لحم؟ \" فقالوا: بلى يا رسول الله؛ ذلك لحم تصدق به على بريرة فكرهنا أن نطعمك منه فقال: \"هو عليها صدقة، وهو منها لنا هدية\" وقال: رسول الله ﷺ: إنما الولاء لمن أعتق\" (^٥).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) ابن أنس.\n(^٣) في النسخة الخطية لحمًا والمكتوب هو الصواب لأنه نائب الفاعل.\n(^٤) الأُدْمُ: جمع إِدام، وهو ما يؤكل مع الخبز أي شيء كان. النهاية (١/ ٣١).\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٥) في كتاب العتق، باب إنما الولاء لمن أعتق، قال: حدثني أبو الطاهر، حدثنا ابن وهب أخبرني مالك بن أنس به =\n⦗٣٨⦘ = بتمامه، وأخرجه مالك في الموطأ في كتاب الطلاق، باب ماجاء في الخيار، عن ربيعة بن أبي عبد الرحمن به بنحوه. وبهذا الإسناد أخرجه البخاري في صحيحه (٥/ ٤٠٤).","vol":"12","page":37},{"text":"٥٢١٥ - حدثنا الغَزَّى (^١)، وأبو إسماعيل (^٢)، قالا: حدثنا القَعْنَبي (^٣)، عن مالك، عن ربيعة بن أبي عبد الرحمن، عن القاسم بن محمد، عن عائشة أنها قالت: كان في بريرة ثلاث سنن، فكانت إحدى السنن أنها أعتقت (^٤) فخيرت في زوجها، وقال رسول الله ﷺ: \"الولاء لمن أعتق\"، ودخل رسول الله ﷺ والبرمة تفور باللحم، فقرّب إليه خبز وأدم من أدْم البيت، فقال رسول الله ﷺ: ألم أر برمة فيها لحم؟ فقالوا: بلى يا رسول الله، وذلك لحم تُصدق به على بريرة وأنت لا تأكل الصدقة، فقال رسول الله ﷺ: \"هو عليها صدقة وهو لنا هدية\" (^٥).\n_________\n(^١) عبد الله بن محمد بن عمرو الأزدي، أبو العباس الغزي.\n(^٢) محمد بن إسماعيل السلمي.\n(^٣) عبد الله بن مسلمة.\n(^٤) في الموطأ (عتقت).\n(^٥) انظر تخريج الحديث الذي قبله، وقد ساوي مسلمًا في الشيوخ، فمرة رواه من طريق شيخ مسلم وهذه من طريق شيخ شيخه.\nوأخرجه مسلم في صحيحه (٣/ ١٢٠) في كتاب الزكاة، باب إباحة الهدية للنبي ﷺ، قال: حدثنا زهير بن حرب، وأبو كريب، قالا: حدثنا أبو معاوية، حدثنا هشام بن عروة، عن عبد الرحمن بن القاسم، عن أبيه، به مختصرًا.","vol":"12","page":38},{"text":"٥٢١٦ - حدثنا أحمد بن محمد بن الفضل العسقلاني الصائغ، قال: حدثنا روَّاد بن الجراح (^١)، عن مالك (^٢)، عن ربيعة (^٣)، عن القاسم، عن عائشة أن بريرة تصدق عليها فأهدت إلى عائشة فسألت النبي ﷺ فقال: \"هي لها صدقة ولنا هدية\" (^٤).\n_________\n(^١) أبو عصام العسقلاني، أصله من خراسان، صدوق اختلط بآخره فترك.\nتقريب التهذيب (١٩٥٨).\n(^٢) ابن أنس.\n(^٣) ابن أبي عبد الرحمن.\n(^٤) في إسناده رواد بن الجراح وهو متروك حديثه، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٣) في كتاب العتق، باب الولاء لمن أعتق، من طريق أبي الطاهر قال: حدثنا ابن وهب، أخبرني مالك به.","vol":"12","page":39},{"text":"٥٢١٧ - حدثنا سليمان بن سيف الحراني، قال: حدثنا محمد ابن خالد بن عَثْمة (^١)، قال: حدثنا محمد بن جعفر (^٢)، عن ربيعة، عن القاسم، عن عائشة قالت: مضت في بريرة ثلاث سنن ابتعتها رقبة واشترط أهلها ولاءها فأعتقتها فقضى رسول الله ﷺ الولاء لمن أعتق، وكان لها زوج فخيرها النبي ﷺ حين عتقت إن شاءت فَارَقَتْه وإن شاءت صبرت عنده، ودخل النبي ﷺ يومًا البيت فأبصر برمة على النار فيها لحم،\n⦗٤٠⦘ فلما أتي بغدائه بغير لحم قال: \"ألم أر عندكم لحمًا؟ \"، قلنا: إنما هو لحم تُصُدِّق به على بريرة، وأنت لا تأكل الصدقة! فقال: \"هو لبريرة صدقة ولنا هدية\" (^٣).\n_________\n(^١) محمد بن خالد بن عَثْمة. بمثلثة ساكنة قبلها فتحة. ويقال إنها أمه، الحنفي البصري.\n(^٢) المعروف (بغندر).\n(^٣) في إسناد أبي عوانة محمد بن خالد بن عثمة، صدوق يخطئ كما قال الحافظ، لكن تابعه عبد الله بن وهب والقعنبي كلاهما عن مالك عن ربيعة بمثله، انظر تخريج الحديث رقم (٥٢١٤، ٥٢١٥)، وقد مضى تخريج هذا الحديث هناك.","vol":"12","page":39},{"text":"٥٢١٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا معاوية بن هشام (^١)، قال: حدثنا سفيان (^٢)، عن ربيعة بن أبي عبد الرحمن، عن القاسم، عن عائشة قالت: قال النبي ﷺ: \"الولاء لمن أعتق\" (^٣).\n_________\n(^١) القصار، أبو الحسن الكوفي.\n(^٢) الثوري.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه مطولًا وذكر في آخره الولاء لمن أعتق.\nراجع تخريج الحديث رقم (٥٢١٤). وقد أخرجه الإمام أحمد في مسنده (٦/ ١٦١) قال عبد الله بن أحمد: حدثني أبي فذكره بتمامه.","vol":"12","page":40},{"text":"٥٢١٩ - حدثنا عمرو بن عثمان العثماني -قاضي مكة- قال: حدثنا ابن أبي أويس (^١)، عن سليمان (^٢)، عن يحيى (^٣)، عن ربيعة، عن القاسم بن محمد، عن عائشة: أن بريرة أعتقت ولها زوج فخيرها رسول الله\n⦗٤١⦘ﷺ، وقال رسول الله ﷺ: \"الولاء لمن اعتق\" (^٤).\n_________\n(^١) إسماعيل بن عبد الله.\n(^٢) ابن بلال التيمي.\n(^٣) ابن سعيد الأنصاري.\n(^٤) في إسناده شيخ المصنف لم أعرفه، وباقي رجاله ثقات، وقد تقدم تخريجه في الحديث رقم (٥٢١٤).","vol":"12","page":40},{"text":"٥٢٢٠ - حدثنا أبو العباس الِبرْتي (^١) القاضي، قال: حدثنا القعبني، قال: حدثنا سليمان بن بلال، عن ربيعة بن أبي عبد الرحمن، عن القاسم، عن عائشة أن بريرة أعتقت ولها زوج، فخيرها النبي ﷺ أن تقر عنده أو تفارقه، وإن بريرة تصدق عليها بلحم فنصبوه (^٢) فقدموا إلى النبي ﷺ طعام بإدام. الحديث … (^٣).\n_________\n(^١) أحمد بن محمد بن عيسى، البغدادي.\n(^٢) نصبوه: أي وضعوه على النار. (النهاية ٥/ ٦١).\n(^٣) إسناد أبي عوانة صحيح، وقد أخرج مسلم نحوه من طريق ابن وهب، أخبرني مالك بن أنس، عن ربيعة بن أبي عبد الرحمن، عن القاسم به فذكره، وقد تقدم ذكره في الحديث رقم (٥٢١٦).","vol":"12","page":41},{"text":"<span data-type='title' id=toc-798>[باب] بيان الإباحة لمن يكاتب مملوكه إلى أجل ثم يتعجل ماله عليه، وإثبات الولاء لمن يقضى عنه ما عليه، والدليل على أن المكاتب مملوك إلى أن يقضي ما عليه</span>","vol":"12","page":42},{"text":"٥٢٢١ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا الشافعي (^٢)، قال: حدثنا مالك، عن هشام بن عروة، عن أبيه، عن عائشة أنها قالت: جاءتني بريرة فقالت: إني كاتبت أهلي على تسعة أواق (^٣) في كل عام أوقية فأعينيني، قالت لها عائشة: إن أحبَّ اهلك أن أعدَّها لهم ويكون ولاءك لي فعلت، فذهبت بريرة إلى أهلها ورسول الله ﷺ جالس فقالت: إني قد عرضت ذلك عليهم فأبوا إلا أن يكون لهم الولاء، فسمع ذلك رسول الله ﷺ فسألها فأخبرته عائشة، فقال رسول الله ﷺ: \"خذيها واشترطي لهم الولاء فإن الولاء لمن أعتق\" ففعلت عائشة، ثم قام رسول الله ﷺ في الناس فحمد الله ثم قال: \"أما بعد فما بال رجال يشترطون شروطًا ليست في كتاب الله، ما كان من شرط ليس في كتاب الله فهو باطل وإن كان مائة شرط، قضاء الله ﷿ أحق\n⦗٤٣⦘ وشرطه أوثق فإنما الولاء لمن أعتق\" (^٤).\n_________\n(^١) أبو محمد الربيع بن سليمان بن عبد الجبار المرادي، المصري.\n(^٢) محمد بن إدريس المطلبي.\n(^٣) جمع أوقية -بضم الهمزة وتشديد الياء- وهي في القديم عبارة عن أربعين درهمًا.\n(النهاية ١/ ٨٠).\n(^٤) الحديث إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٤) في كتاب العتق - باب إنما الولاء لمن أعتق، قال: حدثنا أبو كريب محمد بن العلاء الهمذاني، حدثنا هشام بن عروة، أخبرني أبي، عن عائشة، فذكره بنحوه.","vol":"12","page":42},{"text":"٥٢٢٢ - حدثنا أبو داود السجستاني، قال: حدثنا موسى ابن إسماعيل (^١)، قال: حدثنا وُهَيب (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة قالت: جاءت بريرة تستعين في مكاتبتها فقالت: إني كاتبت أهلي على تسع أواق في كل عام أوقية فأعينيني، فقالت: إن كان أحب أهلك أن أعدها عدَّة واحدة وأعتقك ويكون ولاؤك لي فعلت، فذهبت إلى أهلها وذكر الحديث … نحو حديث الليث ابن سعد عن الزهري، وزاد في كلام النبي ﷺ في آخره: \"ما بال رجال يقول أحدهم: أعتق يا فلان والولاء لي، إنما الولاء لمن أعتق\" (^٣).\n_________\n(^١) التَبُوذكي.\n(^٢) ابن خالد البصري.\n(^٣) إسناده صحيح، وقد أخرجه أبو داود في سننه (٤/ ٢٤٨) في كتاب العتق، باب في بيع المكاتب إذا فسخت الكتابة. قال: حدثنا موسى بن إسماعيل فذكره بتمامه مع بعض المغايرة في ألفاظه … ومسلم في صحيحه (٤/ ٢١٤) في كتاب العتق، باب إنما الولاء لمن أعتق. قال: حدثنا أبو كريب محمد بن العلاء الهمذاني، حدثنا أبو أسامة، =\n⦗٤٤⦘ = حدثنا هشام بن عروة به نحوه.","vol":"12","page":43},{"text":"٥٢٢٣ - حدثنا علي بن إسماعيل بن (^١) علوية بثلاثة أبواب، قال: حدثنا محمد بن سعيد الأصبهاني، قال: حدثنا علي بن مسهر، عن هشام ابن عروة، عن أبيه، عن عائشة قالت: صعد رسول الله ﷺ عشيةً على المنبر فتشهد فحمد الله وأثنى عليه ثم قال: \"أما بعد فما بال أقوام يشترطون شروطًا ليست في كتاب الله ﷿، ما كان من شرط ليس في كتاب الله ﷿ فهو باطل، ما بال رجال منكم يقولون أعتق يا فلان والولاء لي! إنما الولاء لمن أعتق\" (^٢).\n_________\n(^١) أبو الحسن البزار، ثقة.\n(^٢) أخرجه مسلم في صحيحه (٤/ ٢١٤) في كتاب العتق من طريق أبي أسامة، حدثنا هشام بن عروة به، فذكره مطولًا وفيه هذا اللفظ. ومن طريق مسلم ولفظه أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ١٩٠) في كتاب المكاتب، باب استعانة المكاتب وسؤاله الناس.","vol":"12","page":44},{"text":"٥٢٢٤ - أخبرنا إسحاق الدَّبري، قال: أخبرنا عبد الرزاق، قال: أخبرنا ابن جريج، عن سليمان بن موسى (^١)، قال: حدثنا نافع، عن ابن عمر، عن النبي ﷺ: \"قضى أن الولاء لمن أعتق\" (^٢).\n_________\n(^١) الأموي مولاهم. الدمشقي.\n(^٢) المحفوظ من حديث ابن عمر أنه رواه عن عائشة، كما سيأتي في تخريج حديث رقم (٥٢٣٣). ولكن البخاري أخرجه في كتاب العتق -باب الولاء لمن أعتق (٦٣٧١) =\n⦗٤٥⦘ = عن إسماعيل بن عبد الله، عن مالك، عن نافع، عن ابن عمر به، فجعله من مسند ابن عمر. وقد ذكره ابن عدي في الكامل (٣/ ١١١٦) في ترجمة سليمان بن موسى قال: أخبرنا الحسن بن سفيان، حدثنا أبو معمر، عن روح بن عبادة، عن ابن جريج عن سليمان بن موسى به نحوه.","vol":"12","page":44},{"text":"٥٢٢٥ - حدثنا أبو يوسف (^١) الفارسي، قال: حدثنا عمرو ابن عاصم (^٢)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة أن النبي ﷺ \"قضى أن الولاء لمن أعتق\" (^٣).\n_________\n(^١) يعقوب بن سفيان صاحب المعرفة والتاريخ.\n(^٢) الكلابي، القيسي، أبو عثمان البصري.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه من طريق هشام بن عروة وقد تقدم ذكره انظر الحديث رقم (٥٢٢٢).","vol":"12","page":45},{"text":"٥٢٢٦ - حدثنا إسحاق الدَّبَري، عن عبد الرزاق، عن ابن جريج، قال: حدثني هشام بن عروة، عن أبيه، عن عائشة قالت: جاءتني بريرة فقالت: كاتبت أهلي على تسع أواق، في كل عام أوقية؛ فأعينيني، فقالت عائشة: إن أحب أهلك أن أعدَّها لهم عدة واحدة ويكون لي ولاؤك فعلت، فذهبت إلى أهلها فأبوا، فجاءت من عند أهلها ورسول الله ﷺ جالس فقالت: قد عرضت ذلك عليهم فأبوا إلا أن الولاء لهم، فسمع رسول الله ﷺ، فسألها فأخبرته فقال: \"خذيها واشترطي لهم الولاء فالولاء لمن أعتق\"، ففعلت\n⦗٤٦⦘ فقام رسول الله ﷺ عشية في الناس فحمد الله ثم قال: \"أما بعد فما بال رجال يشترطون شروطًا ليست في كتاب الله فما كان من شرط ليس في كتاب الله فإنه باطل وإن كان مائة شرط قضاء الله أحق وشرط الله أوثق\" (^١).\n_________\n(^١) إسناد أبي عوانة حسن وقد أخرجه مسلم في صحيحه (٤/ ٢١٤) في كتاب العتق باب إنما الولاء لمن أعتق. قال: حدثنا أبو كريب محمد بن العلاء الهمداني، حدثنا أبو أسامة، حدثنا هشام بن عروة، به فذكره بنحوه.","vol":"12","page":45},{"text":"٥٢٢٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: حدثني رجال من أهل العلم (^٢) منهم الليث بن سعد، ويونس بن يزيد، عن ابن شهاب، عن عروة بن الزبير، عن عائشة زوج النبي ﷺ أنها قالت: جاءت بريرة إلى بيتي فقالت: يا عائشة إني كاتبت أهلي على تسع أواق في كل عام أوقية فأعينيني -ولم تكن قضت من كتابتها شيئًا- فقالت لها عائشة: ارجعي إلى أهلك فإن أحبوا أعطيهم ذلك جميعًا ويكون ولاؤك لي فعلت، فذهبت بريرة إلى أهلها فعرضت ذلك عليهم فأبوا وقالوا: إن شاءت أن تحتسب عليك فلتفعل ويكون ولاؤك لنا، فذكرت ذلك عائشة لرسول الله ﷺ فقال: \"لا يمنعك ذلك منها ابتاعي واعتقي فإنما الولاء لمن أعتق\"، ففعلت وقام رسول الله ﷺ في الناس،\n⦗٤٧⦘ فحمد الله ثم قال: \"أما بعد فما بال أناس يشترطون شروطًا ليست في كتاب الله، من اشترط شرطًا ليس في كتاب الله فهو باطل وإن كان مائة شرط، قضاء الله أحق وشرط الله أوثق فإنما الولاء لمن أعتق\" (^٣).\n_________\n(^١) عبد الله.\n(^٢) ومنهم عمرو بن حريث وسيأتي في الحديث الذي بعده.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤١) في كتاب العتق -باب إنما الولاء لمن أعتق، من عدة طرق قال: حدثنا قتيبة بن سعيد، حدثنا ليث. وقال: حدثني أبو طاهر، أخبرنا ابن وهب، أخبرني يونس، كلاهما عن الزهري، به نحوه.","vol":"12","page":46},{"text":"٥٢٢٨ - حدثنا يونس (^١)، قال: حدثنا ابن وهب، قال: حدثني عمرو بن الحارث (^٢) والليث، عن هشام بن عروة، عن أبيه، عن عائشة، عن النبي ﷺ بذلك (^٣).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) أبو أمية المصري.\n(^٣) إسناده صحيح، وأورده المصنف ليذكر بعض شيوخ ابن وهب الذين حدثوه، كما ذكر في الحديث الذي قبله.","vol":"12","page":47},{"text":"٥٢٢٩ - حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا الليث بن سعد، ح. وحدثنا شعيب بن شعيب ابن إسحاق (^١)، قال: حدثنا مروان بن محمد (^٢)، قال: أخبرنا الليث ابن سعد، قال: حدثني الزهري، عن عروة، عن عائشة أنها أخبرته أن بريرة\n⦗٤٨⦘ جاءتها تستعينها في كتابتها -ولم تكن قضت من كتابتها شيئًا- فقالت عائشة: ارجعي إلى أهلك فإن أحبوا أن أقضي عنك كتابتك ويكون لنا ولاؤك، فذكرت ذلك لرسول الله ﷺ فقال لها رسول الله ﷺ \"ابتاعي فأعتقي فإنما الولاء لمن أعتق\".\nزاد مروان: ثم قام رسول الله ﷺ فقال: \"ما بال رجال يشترطون شروطًا ليست في كتاب الله، من شرط شرطًا ليس في كتاب الله فهو باطل وإن شرط مائة شرط، الله أحق وافى\" (^٣).\n_________\n(^١) الدمشقي، صدوق.\n(^٢) الطَاطَري.\n(^٣) قال الحافظ في فتح الباري (٥/ ١٨٧): \"أخرجه النسائي والطحاوي وغيرهما من طريق ابن وهب عن رجال من أهل العلم منهم يونس والليث كلهم عن ابن شهاب، وهذا هو المحفوظ، أن يونس رفيق الليث لا شيخه، ووقع التصريح بسماع الليث من ابن شهاب، عن أبي عوانة من طريق مروان ابن محمد\" يشير إلى هذه الرواية، التي إسنادها حسن. وقد أخرجه مسلم في صحيحه، انظر تخريج الحديث الذي قبله.","vol":"12","page":47},{"text":"٥٢٣٠ - حدثنا إسحاق الدبري، عن عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عروة، عن عائشة قالت: جاءت بريرة تستعينها في كتابتها وذكر الحديث بطوله \"أحق وأوفى\" (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٢٢٧).","vol":"12","page":48},{"text":"٥٢٣١ - حدثنا محمد بن يحيى، قال: حدثنا نعيم بن حماد، قال: حدثنا ابن المبارك، قال: أخبرنا معمر ويونس، عن الزهري بإسناده مثله (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٢٢٧).","vol":"12","page":48},{"text":"٥٢٣٢ - حدثنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا ابن أخي (^١) ابن شهاب، عن عمه (^٢)، قال: أنبأني عروة بن الزبير أن عائشة أخبرته أن بريرة دخلت عليها تستعينها في كتابتها فقالت لها عائشة، وذكر الحديث بطوله فقال النبي ﷺ \"ابتاعي فأعتقي فإنما الولاء لمن أعتق\" (^٣).\n_________\n(^١) محمد بن عبد الله بن مسلم، الزهري.\n(^٢) محمد بن مسلم بن شهاب الزهري.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٢) في كتاب العتق، باب إنما الولاء لمن أعتق، من طريق يونس، عن ابن شهاب، به نحوه بألفاظ مقاربة.","vol":"12","page":49},{"text":"٥٢٣٣ - حدثنا الربيع بن سليمان (^١)، قال: أخبرنا محمد بن إدريس الشافعي، قال: أخبرني مالك بن أنس، عن نافع، عن ابن عمر، عن عائشة أنها أرادت أن تشتري بريرة فتعتقها فقال أهلها: نبيعُكِها على أن ولاءها لنا، فذكرت ذلك لرسول الله ﷺ فقال: \"لا يمنعك ذلك فإنما الولاء لمن أعتق\" (^٢).\n⦗٥٠⦘ ورواه يحيى بن يحيى، عن مالك هكذا أيضًا، عن عائشة (^٣).\n_________\n(^١) ابن عبد الجبار، المؤذن، صاحب الشافعي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٢) في كتاب العتق، إنما الولاء لمن أعتق، قال: حدثني يحيى بن يحيى، قال قرأت على مالك، عن نافع به فذكره دون قول بريرة. وكذلك أخرجه مالك في الموطأ (٥٩٨) في كتاب العتق، باب مصير الولاء عن نافع به. =\n⦗٥٠⦘ = وأخرجه البخاري في كتاب البيوع -باب الشراء والبيع مع النساء (٢٠٤٨) عن حسان بن أبي عباد. وفي كتاب العتق -باب ما يرث النساء من الولاء عن حفص بن عمر. كلاهما عن همام. وفي كتاب البيوع -باب إذا اشترط شروطا في البيع لا تحل (٢٠٦١) وفي كتاب العتق -باب ما يجوز من شروط المكاتب … (٢٤٢٣) عن عبد الله بن يوسف. وفي باب الولاء لمن أعتق (٦٣٧١) عن إسماعيل بن عبد الله.\nوفي باب إذا أسلم على يديه (٦٣٧٦) عن قتيبة بن سعيد. أربعتهم، عن مالك، عن نافع، عن ابن عمر، عن عائشة رضي الله تعالى عنها به.\n(^٣) انظر التخريج السابق.","vol":"12","page":49},{"text":"٥٢٣٤ - حدثني إسحاق بن باجويه الترمذي (^١) بترمذ، قال: حدثنا خالد بن مَخْلَدْ القَطَواني، عن سليمان بن بلال، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: أرادت عائشة أن تشتري بريرة فتعتقها فأبى أهلها إلا أن يكون لهم الولاء، فذكرت ذلك لرسول الله ﷺ فقال: \"لا يمنعك ذلك إنما الولاء لمن أعتق\" (^٢).\n_________\n(^١) هو إسحاق بن إبراهيم بن جبلة بن باجويه الترمذي.\n(^٢) أخرجه مسلم في صحيحه (٢/ ١١٤٢) في كتاب العتق، باب إنما الولاء لمن أعتق قال: حدثنا أبو بكر بن أبي شيبة، حدثنا خالد بن مخلد، عن سليمان، به بتمامه إلا أنه في مسلم \"أرادت أن تشتري جارية\" وهنا صرح باسمها.","vol":"12","page":50},{"text":"<span data-type='title' id=toc-799>[باب] بيان حظر بيع الولاء وهبته وحظر موالاة مولى مسلم، وموالي قوم بغير إذنهم والتشديد فيه</span>","vol":"12","page":51},{"text":"٥٢٣٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: سمعت مالك بن أنس، وسفيان الثوري، وسفيان بن عيينة يحدثون، عن عبد الله بن دينار، عن ابن عمر أن النبي ﷺ \"نهى عن بيع الولاء وعن هبته\" (^١).\n_________\n(^١) الحديث أخرجه مسلم في صحيحه (٤/ ٢١٦) في كتاب العتق، باب النهي عن بيع الولاء وهبته، قال: حدثنا يحيى بن يحيى التيمي، أخبرنا سليمان بن بلال عن عبد الله بن دينار به، بتمامه، ثم قال بعده: الناس كلهم عيال على عبد الله بن دينار في هذا الحديث.\nهذا وقد تشكك بعض العلماء من سماع ابن دينار لابن عمر هذا الحديث، كما روى الطيالسي في مسنده عن شعبة أنه قال لعبد الله بن دينار: الله لقد سمعت ابن عمر يقول هذا؟ فيحلف له، وقيل لابن عيينة: إن شعبة يستحلف عبد الله ابن دينار قال: لكنا لم نستحلفْه، سمعته منه مرارًا. وسيأتي شيء من ذلك في الحديث رقم (٥٢٤٦). فالحديث صحيح ثابت من رواية ابن دينار عن ابن عمر، وليس بينهما واسطة كما أشار الدارقطني في غرائب مالك، ولم يصب.\nانظر: فتح الباري (٥/ ١٦٧).","vol":"12","page":51},{"text":"٥٢٣٦ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: حدثنا مالك وسفيان بن عيينة، عن عبد الله بن دينار، عن عبد الله ابن\n⦗٥٢⦘ عمر أن رسول الله ﷺ نهى عن بيع الولاء وعن هبته (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله. وقد أخرجه مالك في موطئه (٥٩٩) في كتاب العتق، باب مصير الولاء لمن أعتق، عن عبد الله بن دينار به بتمامه.","vol":"12","page":51},{"text":"٥٢٣٧ - حدثني أبو عبد الرحمن النسائي، قال: حدثنا عبد الملك ابن شعيب بن الليث، قال: حدثني أبي (^١)، عن جدي (^٢)، قال: حدثني يحيى بن أيوب (^٣)، عن مالك بن أنس، عن عبد الله بن دينار، عن ابن عمر، قال: سمعت النبي ﷺ ينهى عن بيع الولاء وعن هبته (^٤).\n_________\n(^١) شعيب بن الليث بن سعد الفهمي مولاهم، أبو عبد الملك المصري.\n(^٢) الليث بن سعد.\n(^٣) الغافقي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٦) في كتاب العتق في باب النهي عن بيع الولاء وهبته. من طرق ابن عيينة، وإسماعيل بن جعفر، وسفيان ابن سعيد، وشعبة والضحاك، وعبيد الله، كل هؤلاء عن عبد الله بن دينار، عن ابن عمر، به.\nوقد أخرجه النسائي في سننه (٧/ ٣٠٦) في كتاب البيوع، باب بيع الولاء، قال: أخبرنا قتيبة بن سعيد قال: حدثنا مالك به بتمامه.","vol":"12","page":52},{"text":"٥٢٣٨ - حدثنا أبو العباس الغزى (^١)، قال: حدثنا الفريابي (^٢)، ح.\n⦗٥٣⦘ وحدثنا أبو أمية (^٣)، قال: حدثنا يعلى (^٤) وأبو نعيم (^٥)، عن سفيان (^٦)، عن عبد الله بن دينار، عن ابن عمر، قال: نهى النبي ﷺ عن بيع الولاء وعن هبته (^٧).\n_________\n(^١) عبد الله بن محمد.\n(^٢) محمد بن يوسف.\n(^٣) محمد بن إبراهيم الطرسوسي.\n(^٤) ابن عبيد.\n(^٥) الفضل بن دُكين.\n(^٦) الثوري.\n(^٧) إسناد أبي عوانة صحيح. وقد أخرجه مسلم في صحيحه كما تقدم في الحديث الذي قبله.","vol":"12","page":52},{"text":"٥٢٣٩ - حدثنا أبو أمية (^١)، قال: حدثنا محمد بن سابق، قال: حدثنا زائدة (^٢)، قال: حدثنا سفيان بن سعيد، ح.\nوحدثنا أحمد بن يونس، قال: حدثنا زهير (^٣)، قال: حدثنا سفيان ابن سعيد الثوري، عن عبد الله بن دينار، عن ابن عمر، قال: \"نهى النبي ﷺ عن بيع الولاء وعن هبته\" (^٤).\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) ابن قدامة.\n(^٣) ابن معاوية بن حديج.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٥) في كتاب العتق، باب النهي عن بيع الولاء، من طريق ابن نمير عن أبيه حدثنا سفيان بن سعيد به إلا أنه ذكر الإسناد ولم يذكر اللفظ، وساق طرقًا أخرى.","vol":"12","page":53},{"text":"٥٢٤٠ - وحدثنا السلمي، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان الثوري بمثله (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه.","vol":"12","page":54},{"text":"٥٢٤١ - حدثنا إبراهيم بن مرزوق (^١)، قال: حدثنا وهب بن جرير ح. وحدثنا أبو قِلابة (^٢)، قال: حدثنا بشر بن عمر (^٣)، قالا: حدثنا شعبة، عن عبد الله بن دينار، عن ابن عمر، قال: \"نهى النبي ﷺ عن بيع الولاء وعن هبته\" (^٤).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) عبد الملك بن محمد بن عبد الله الرقّاشي، البصري.\n(^٣) الزهراني.\n(^٤) إسناده حسن، (أو صحيح لغيره)، وأبو قلابة لم ينفرد به، وقد أخرجه مسلم في صحيحه كما تقدم في الحديث الذي قبله. فقد ساق الإسناد من طريق محمد بن جعفر، حدثنا شعبة به فذكره.","vol":"12","page":54},{"text":"٥٢٤٢ - حدثنا أبو جعفر بن الجنيد الدقاق (^١)، قال: حدثنا أبو بدر (^٢)، قال: حدثنا عبيد الله بن عمر، عن عبد الله بن دينار، قال: سمعت ابن عمر يقول: نهى رسول الله ﷺ عن بيع الولاء وعن هبته (^٣).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) شجاع بن الوليد بن قيس السَّكُوني، الكوفي.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٥) في كتاب العتق، باب النهي عن بيع الولاء وهبته، قال: حدثنا عبد الوهاب، حدثنا عبيد الله به، ولم يسق =\n⦗٥٥⦘ = اللفظ بل اكتفى بلفظ سليمان بن بلال، وقد تقدم تخريجه في الأحاديث التي قبله.","vol":"12","page":54},{"text":"٥٢٤٣ - حدثنا عبدان الجواليقي (^١)، قال: حدثنا سعيد ابن يحيى (^٢)، قال: حدثنا أبي (^٣)، قال: حدثنا عبيد الله بن عمر، عن نافع وعبد الله بن دينار، عن ابن عمر، قال: نهى رسول الله ﷺ عن بيع الولاء وعن هبته (^٤).\n_________\n(^١) أبو محمد، عبد الله بن أحمد بن موسى بن زياد الجَوَالِيقي. بفتح الجيم والواو وكسر اللام، كان من الحفاظ الأثبات، (ت: ٣٠٦ هـ).\n(الأنساب ٣/ ٣٣٥، تذكرة الحفاظ ٦٨٨).\n(^٢) ابن سعيد بن أبان الأموي.\n(^٣) يحيى بن سعيد بن أبان الأموي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٥) من طريق عبد الوهاب، حدثنا عبيد الله بن عمر، ساق مسلمٌ الإسناد ولم يذكر المتن، وسيأتي ذكر الحافظ ابن حجر له في فتح الباري عند الكلام على الحديث رقم (٥٢٤٣).","vol":"12","page":55},{"text":"٥٢٤٤ - حدثنا إسماعيل بن عيسى الجِيشاني، قال: حدثنا صامت ابن معاذ (^١)، قال: حدثنا موسى بن طارق، قال: وقال ابن جريج عن عبد الله بن دينار، عن عبد الله بن عمر، قال: نهى رسول الله ﷺ عن بيع الولاء (^٢).\n_________\n(^١) صامت بن معاذ بن شعبة بن عقبة الجندي، أبو محمد.\n(^٢) في إسناده شيخ المصنف لم أعرفه، وصامت بن معاذ ضعيف، وابن جريج مدلس وقد عنعن، لكن تابعه عبيد الله بن عمر كما في الحديث رقم (٥٢٤٣)، وقد تقدم تخريجه =\n⦗٥٦⦘ = في الحديث الذي قبله.","vol":"12","page":55},{"text":"٥٢٤٥ - حدثنا الحسن بن علي بن شبيب المعمري، قال: حدثنا محمد بن أبان القرشي، قال: حدثنا أبو ضمرة (^١)، عن عبيد الله بن عمر، عن نافع وعبد الله بن دينار، عن ابن عمر أنه نهى عن بيع الولاء وعن هبته (^٢).\nورواه محمدُ بن عُبيد (^٣)، عن سفيان الثوري، عن عبد الله بن دينار، عن ابن عمر، قال: \"نهى النبي ﷺ عن بيع الولاء وعن هبته والولاء لمن أعتق\" (^٤).\nلم يرو في هذا الحديث \"الولاء لمن أعتق\" إلا محمد بن عبيد ولم يتابعه\n⦗٥٧⦘ عليه أحد، ورواه جماعة عن الثوري فلم يذكروا فيه هذه الكلمة: \"الولاء لمن أعتق\" منهم زائدة (^٥) وزهير (^٦) وابن مهدى (^٧) والفريابي (^٨) وأبو نعيم (^٩) وأبو داود الحفري (^١٠) وغيرهم، ورواه مالك وشعبة وسفيان بن عيينة (^١١) وسليمان بن بلال وعبيد الله بن عمر (^١٢) والضحاك ابن عثمان (^١٣) وابن جريج (^١٤) وغيرهم عن عبد الله بن دينار فلم يذكروه.\n_________\n(^١) أنس بن عياض بن ضمْرة، الليثي، المدني.\n(^٢) قال الحافظ ابن حجر في فتح الباري (١٢/ ٤٣): \"قال الترمذي: وروى يحيى بن سليم عن عبيد الله بن عمر، عن عبد الله بن دينار\" قلت: وصل رواية يحيى بن سليم ابن ماجه، ولم ينفرد به يحيى بن سليم، فقد تابعه أبو ضمرة أنس بن عياض ويحيى ابن سعيد الأموي كلاهما عن عبيد الله ابن عمر، أخرجه أبو عوانة في صحيحه من طريقيهما، لكن قرن كلٌّ منهما نافعًا بعبد الله بن دينار. اهـ.\n(^٣) محمد بن عبيد بن أبي أمية الطنافسي، الكوفي.\n(^٤) وصله البزار في مسنده (٦١١٢) فقال: \"وحَدَّثناه زيد بن أخزم، حَدَّثنا مُحَمد ابن عُبَيد، حَدَّثَنا سُفْيَانُ، عَن عبد الله بن دينار، عَن ابن عُمَر، عَن النَّبِيّ ﷺ نَهَى عَن بيع الولاء، وعَن هبته، زاد مُحَمد بن عُبَيد في حديثه، عَن سُفيان، عَن عبد الله ابن دينار، عَن ابن عُمَر، عَن النَّبِيّ ﷺ قال: وقال: الولاء لمن أعتق\".\n(^٥) انظر الحديث رقم (٥٢٣٩).\n(^٦) انظر الحديث رقم (٥٢٣٩) أيضًا. وزهير هو ابن معاوية.\n(^٧) ذكره ابن حجر في القتح ولم يعزه. ولم أقف عليه.\n(^٨) محمد بن يوسف.\n(^٩) الفضل بن دكين.\n(^١٠) أخرجه الإسماعيلي.\n(^١١) انظر الحديث رقم (٥٢٣٥).\n(^١٢) انظر الحديث رقم (٥٢٤٥).\n(^١٣) لم أقف عليه.\n(^١٤) انظر الحديث رقم (٥٢٤٤).","vol":"12","page":56},{"text":"٥٢٤٦ - ذكر (^١) عبد الرحمن بن بِشر (^٢)، قال: حدثنا بَهْز ابن أسد، قال: حدثنا شعبة عن عبد الله بن دينار، عن ابن عمر، قال: نهى\n⦗٥٨⦘ النبي ﷺ عن بيع الولاء وعن هبته (^٣).\nقال: سمعت شعبة فقلت لعبد الله بن دينار: أسمعته من ابن عمر؟ قال: نعم، وسأله ابنه حمزة (^٤).\n_________\n(^١) هذه صيغة من صيغ التحمل عند المحدثين تفيد فيما سمعوه حال المذاكرة. فتح المغيث (٢/ ١٦٢).\n(^٢) ابن الحكم العبدي، أبو محمد النيسابوري.\n(^٣) إسناده صحيح، وقد ذكره ابن حجر في فتح الباري (١٢/ ٤٤) وعزاه لأبي عوانة وسكت عنه. وقد أخرجه مسلم في صحيحه (٢/ ١١٤٥) في كتاب العتق، باب النهي عن بيع الولاء وهبته من طريق محمد بن جعفر، حدثنا شعبة به فذكره.\n(^٤) حمزة بن عبد الله بن عمر بن الخطاب، شقيق سالم.","vol":"12","page":57},{"text":"٥٢٤٧ - حدثنا سليمان بن سيف (^١)، قال: حدثنا أبو عاصم (^٢)، عن ابن جريج، عن أبي الزبير (^٣)، عن جابر أن رسول الله ﷺ كتب على كل بَطن عُقُوله (^٤)، كتب النبي ﷺ \"لا يتولَّى رجل مولى بغير إذنهم\".\nوحدثت (^٥) أن في الصحيفة: \"وعليه لعنة الله\" (^٦).\n_________\n(^١) أبو داود الحراني.\n(^٢) الضحاك بن مخلد بن الضحاك الشيباني، النبيل.\n(^٣) محمد بن مسلم بن تَدْرُس الأسدي مولاهم.\n(^٤) البطن ما دون القبيلة وفوق الفخذ، أي: كتب عليهم ما تغرمه العاقلة من الديات. (النهاية ١/ ١٣٧).\n(^٥) في مسلم (وأخبرت).\n(^٦) رجال إسناده ثقات وابن جريج وأبو الزبير مدلسان وقد عنعنا إلا أن مسلمًا ذكر في روايته تصريح ابن جريج وأبي الزبير بالتحديث، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٦) في كتاب العتق باب تحريم تولي العتيق غير مواليه، من طريق عبد الرزاق =\n⦗٥٩⦘ = أخبرنا ابن جريج. به بنحوه وسيأتي لفظه في الحديث الذي بعده.","vol":"12","page":58},{"text":"٥٢٤٨ - أخبرنا إسحاق بن إبراهيم بن عباد (^١)، قال: أخبرنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: كتب النبي ﷺ على كل بطنٍ عُقوله، ثم كتب أنه لا يحل أن يتوالى مولى كل مسلم بغير إذنه، قال: أخبرت أنه لعن في صحيفته (^٢) من فعل ذلك (^٣).\n_________\n(^١) الدَبَري تقدم.\n(^٢) أي في صحيفة كتاب النبي ﷺ إلى البطون. (من صحيفة جابر).\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٦) في كتاب العتق، قال: حدثني محمد بن رافع، حدثنا عبد الرزاق، به فذكره، وقد أخرجه أحمد بن حنبل في مسنده (٣/ ٣٢١)، قال: حدثنا عبد الرزاق به فذكره.","vol":"12","page":59},{"text":"٥٢٤٩ - حدثنا الحسن بن عفان (^١)، قال: حدثنا عبد الله بن نمير، عن الأعمش (^٢)، عن إبراهيم التيمي، عن أبيه (^٣)، قال: خطبنا عليّ (^٤) وعليه سيف فيه صحيفة معلّقة فقال: والله ما عندنا كتاب نقرؤُه عليكم إلا كتاب الله وما في هذه الصحيفة، قال: فأخرجها\n⦗٦٠⦘ فإذا فيها أسنان الإبل، وإذا فيه (^٥) \"المدينة حرم ما بين عَيْر إلى ثَوْر فمن أحدث فيها حدثًا فعليه لعنة الله والملائكة والناس أجمعين لا يُقْبل (^٦) منه صرف ولا عدل\" (^٧).\n_________\n(^١) أبو محمد الحسن بن علي بن عفان العامري، الكوفي.\n(^٢) سليمان بن مهران.\n(^٣) يزيد بن شريك التيمي.\n(^٤) أمير المؤمنين علي بن أبي طالب ﵁.\n(^٥) هكذا في الأصل ولعل الصواب \"فيها\" كما في صحيح مسلم، وما يقتضيه السياق.\n(^٦) في مسلم (لا يقبل الله) وكذا هو في الرواية التي بعده.\n(^٧) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٧) في كتاب العتق، باب تحريم تولي العتيق غير مواليه. من طريق أبي معاوية، حدثنا الأعمش به، بنحوه،\nوأخرجه كذلك في كتاب الحج، باب فضل المدينة … (٢/ ٩٩٤) من طرق عن أبي معاوية ومن طريق أبي مسهر، ووكيع جميعًا عن الأعمش به نحوه. ومن طريق ابن مهدي، حدثنا سفيان، عن الأعمش به.\nقلت: وقد جاء في أحاديث مختلفة عن علي بن أبي طالب ﵁ فيما يوجد بالصحيفة. قال الحافظ ابن حجر ﵀ في فتح الباري (٤/ ٨٥): \"والجمع بين هذه الأخبار أن الصحيفة المذكورة كانت مشتملة على مجموع ما ذكر، فنقل كل راو بعضها، وأتمها سياقًا طريق أبي حسان (عند أحمد ١/ ١١٩، ١٢٢) والله أعلم\".\nوسيأتي ذكر بعض ما في هذه الصحيفة في الأحاديث التالية.","vol":"12","page":59},{"text":"٥٢٥٠ - حدثنا محمد بن علي بن ميمون الرَّقي (^١) وابن نباج (^٢)، قالا: حدثنا عبد الله بن جعفر (^٣)، قال: حدثنا عبيد الله بن عمر [¬*]، عن\n⦗٦١⦘ زيد (^٤) عن الأعمش، عن إبراهيم التيمي، عن أبيه سمعت عليًّا يقول: ما عندنا كتاب نقرؤه إلا كتاب الله وصحيفة في قراب سيفي، فدعا بها فقرأها فإذا فيها شيئان من الفرائض ومن أسنانِ الإِبلِ، وإذا فيها \"من والى قومًا بغير إذن مواليه فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه صرفًا ولا عدلًا وذمة المسلمين واحدة، فمن أخفر مسلمًا فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه صرفًا ولا عدلًا، والمدينة حرم فمن أحدث فيها حدثًا أو آوى محدثًا فعليه لعنة الله والملائكة والناس أجمعين لا يقبل منه صرف ولا عدل\" (^٥).\nوعن زيد: وحدثني الأعمش عن أبي صالح عن أبي هريرة مثله (^٦).\nهذا لفظ ابن نباج أبو عثمان التنوخي، عن عبد الله بن جعفر. ورواه علي بن حرب، عن أبي معاوية، عن الأعمش.\n_________\n(^١) أبو العباس العطار.\n(^٢) لم يتبين لي من هو [¬**].\n(^٣) الرقي، أبو عبد الرحمن القرشي، مولاهم.\n(^٤) ابن أبي أنيسة.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٧) في كتاب العتق، باب تحريم تولي العتيق غير مواليه، من طريق أبي كريب، حدثنا أبو معاوية، حدثنا الأعمش به نحوه.\n(^٦) معلق، وصله مسلم في صحيحه (٢/ ١١٤٦) في كتاب العتق، باب تحريم تولي العتيق غير مواليه، من طريق إبراهيم بن دينار، حدثنا عبيد الله بن موسى، حدثنا شيبان عن الأعمش مثله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عمر)، وصوابه: (عمرو)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٢٩/ أ)، وط. دار المعرفة (٤٨١٣)، وإتحاف المهرة (١٤٨٣٢).\n[¬**] قال أحمد بسيوني: انظر تعليق محققي الكتاب (١/ ٥٢١) حاشية (٢).","vol":"12","page":60},{"text":"٥٢٥١ - حدثنا أبو أمية (^١)، قال: حدثنا يعلى (^٢)، قال: حدثنا الأعمش، عن إبراهيم التيمي، عن أبيه، قال: رأيت عليًّا يخطب وعليه سيف فيه صحيفة معلقة -فذكر ما شاء الله أن يذكر- ثم قال: \"والله ما عندنا كتاب نقرؤه ليس كتاب الله وهذه الصحيفة، ثم نشرها فقرأها، فإذا فيها شيء من الجراحات وأسنان الإبل، والمدينة حرم من عير إلى ثور، فمن أحدث فيها حدثًا أو آوى محدثًا فعليه لعنة الله والملائكة والناس أجمعين، ومن تولى غير مواليه فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه صرف ولا عدل، وذمة المسلمين واحدة يسعى بها أدناهم، فمن أخفر مسلمًا فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه صرف ولا عدل\" (^٣).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) ابن عبيد بن أبي أمية الإيادي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه من طريق الأعمش وغيره، تقدم ذكرها في الأحاديث التي قبله.","vol":"12","page":62},{"text":"٥٢٥٢ - حدثنا عبد الرحمن بن بشر (^١)، قال: حدثنا مالك ابن سُعَير (^٢)، عن الأعمش، عن إبراهيم التيمي، عن أبيه، عن علي، قال: قال رسول الله ﷺ \"المدينة حرم ما بين عير إلى ثور جبلين\" (^٣)،\n⦗٦٣⦘ وذكر الحديث.\n_________\n(^١) العبدي النيسابوري.\n(^٢) ابن الخِمْس، التميمي، أبو محمد.\n(^٣) في إسناده مالك بن سُعير، قال أبو حاتم وأبو زرعة: (صدوق). ولفظ \"جبلين\" لعله =\n⦗٦٣⦘ = من تفسير بعض الرواة، وقد تقدم تخريجه في الحديث رقم (٥٢٤٩).","vol":"12","page":62},{"text":"٥٢٥٣ - وحدثنا عبد الرحمن بن بشر، قال: حدثنا مالك بن سعير، عن الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ بنحوه مختصرًا وقال فيه: \"من ادَّعى إلى غير مواليه فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه يوم القيامة صرف ولا عدل\" (^١).\n_________\n(^١) في إسناده مالك بن سُعير، تقدم الكلام عليه في الحديث الذي قبله، لكن تابعه زائدة بن قدامة، وعلي بن مسهر، وكيع وسفيان، جميعًا عن الأعمش، بألفاظ متقاربة، عند مسلم في صحيحه (٢/ ٩٩٨) في كتاب الحج -باب فضل المدينة الخ …","vol":"12","page":63},{"text":"٥٢٥٤ - حدثنا أبو الأزهر (^١)، ومحمد بن شاذان (^٢)، وجعفر الصائغ، قالوا: حدثنا معاوية بن عمرو (^٣)، عن زائدة (^٤)، عن سليمان (^٥)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"من تولى قومًا بغير إذن مواليه فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه يوم القيامة عدل ولا\n⦗٦٤⦘ صرف، والمدينة حرم، فمن أحدث فيها حدثًا أو آوى محدثًا فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه يوم القيامة صرف ولا عدل، وذمة المسلمين واحدة يسعى بها أدناهم، فمن أخفر مسلمًا فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة عدلًا ولا صرفًا\" (^٦).\n_________\n(^١) أحمد بن الأزهر بن منبع أبو الأزهر العبدي النيسابوري.\n(^٢) ابن يزيد الجوهري، أبو بكر، البغدادي.\n(^٣) ابن المهلب بن عمرو الأزدي، أبو عمر.\n(^٤) ابن قدامة الثقفي.\n(^٥) ابن مهران الأعمش.\n(^٦) إسناده صحيح، وقد أخرجه مسلم (انظر تخريج الحديث الذي قبله) ولفظ أبي عوانة أتم وأكمل.","vol":"12","page":63},{"text":"٥٢٥٥ - حدثنا الغزي (^١)، وأبو أمية (^٢)، قالا: حدثنا عبيد الله ابن موسى (^٣)، قال: أخبرنا شيبان (^٤)، عن الأعمش (^٥).\nورواه أبو حمزة السُّكَّرى (^٦)، عن الأعمش بإسناده، قالا جميعًا: \"ومن والى غير مواليه\".\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن إبراهيم الخزاعي.\n(^٣) ابن باذام العبدي.\n(^٤) ابن عبد الرحمن التميمي مولاهم، أبو معاوية.\n(^٥) إسناده صحيح، وقد تقدم تخريجه.\n(^٦) محمد بن ميمون المروزي.","vol":"12","page":64},{"text":"٥٢٥٦ - حدثنا عبَّاس الدوري (^١)، قال: حدثنا خالد بن مخلد\n⦗٦٥⦘ القطواني (^٢)، قال: حدثنا سليمان بن بلال، قال: حدثني سهيل ابن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"من تولى مولى قومٍ بغير إذنهم لعنهُ الله والملائكة والناس أجمعين (^٣)، لا يقبل منه صرف ولا عدل\" (^٤).\n_________\n(^١) عباس بن محمد بن حاتم الدُّوري، أبو الفضل البغدادي.\n(^٢) صدوق، له أفراد، وهذا الحديث ليس منها.\n(^٣) في الأصل (أجمعون) وما أثبته هو الصواب وكما في صحيح مسلم.\n(^٤) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٦) في كتاب العتق، باب تحريم تولي العتيق غير مواليه من طريق زائدة، عن سليمان بن بلال. عن أبي صالح به نحوه. إلا أن في لفظ مسلم \"بغير إذن مواليه\".","vol":"12","page":64},{"text":"٥٢٥٧ - حدثني مسدد، حدثنا قتيبة (^١)، قال: حدثنا يعقوب ابن عبد الرحمن، عن سهيل، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"من تولى قومًا بغير إذن مواليه فعليه لعنة الله والملالكة، لا يقبل منه صرف ولا عدل\" (^٢).\n_________\n(^١) ابن سعيد.\n(^٢) إسناده صحيح، وانظر ما قبله.","vol":"12","page":65},{"text":"٥٢٥٨ - حدثنا عباس الدوري (^١)، قال: حدثنا أمية بن بسطام (^٢)،\n⦗٦٦⦘ قال: حدثنا يزيد بن زريع، عن روح بن القاسم، قال: حدثنا سهيل ابن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ أنه قال: \"لعنة الله وملائكته والناس أجمعين على رجل ادَّعى مولى قوم بغير إذن مواليه\" (^٣).\n_________\n(^١) عباس بن محمد الدوري.\n(^٢) ابن المنتشر العيشي، أبو بكر البصري، قال أبو حاتم: محله الصدق، ومحمد بن المنهال أحب إلي، ومحمد بن المنهال ثقة حافظ. (تهذيب الكمال ٣/ ٣٢٩).\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٢٥٦).","vol":"12","page":65},{"text":"<span data-type='title' id=toc-800>[باب] بيان ثَواب المُعتق رقبةً مؤمنة</span>","vol":"12","page":67},{"text":"٥٢٥٩ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، قال: حدثني أبي (^٢)، وشعيب بن الليث، قالا: حدثنا الليث بن سعد، عن يزيد ابن الهاد (^٣)، عن عمر بن علي بن حسين، عن سعيد بن مَرْجانة (^٤)، أن أبا هريرة، قال: سمعت رسول الله ﷺ يقول: \"من أعتق رقبة مؤمنة أعتق الله بكل عضو منها عضوًا منه من النار حتى يعتق فرجه بفرجها\" (^٥).\n_________\n(^١) أبو عبد الله، ابن أعين بن ليث المصري.\n(^٢) أبو محمد، عبد الله بن عبد الحكم بن أعين المصري.\n(^٣) يزيد بن عبد الله بن أسامة بن الهاد الليثي.\n(^٤) قال ابن حجر: وقد ذكره ابن حبان. يعني ابن مرجانة. في أتباع التابعين وقال: لم يسمع من أبي هريرة، لكن صرح ابن مرجانة بسماعه من أبي هريرة كما عند البخاري حيث قال: قال لي أبو هريرة، ووقع التصريح بسماعه منه عند مسلم والنسائي وغيرهما فانتفى ما زعمه ابن حبان. (فتح الباري ٥/ ١٤٧).\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٧) في كتاب العتق، باب فضل العتق، من طرق: الأول: قال: حدثنا قتيبة بن سعيد، حدثنا ليث عن ابن الهاد به بتمامه، والثاني: من طريق يحيى بن سعيد، عن عبد الله بن سعيد، حدثني إسماعيل بن أبي الحكيم عن سعيد بن مرجانة به نحوه. وسيأتي في الحديث رقم (٥٢٦٦). الثالث: من طريق محمد بن مطرف أبو غسان المدني، عن زيد بن أسلم، عن علي بن حسين، عن سعيد بن مرجانة به نحوه. وسيأتي في الحديث رقم (٥٢٦٣، ٥٢٦٤)، الرابع: من طريق عاصم بن محمد العمري، قال: حدثنا واقد =\n⦗٦٨⦘ = (يعني أخاه)، حدثني سعيد بن مرجانة، فذكره مطولًا. وسيأتي في الحديث رقم (٥٢٦٢).","vol":"12","page":67},{"text":"٥٢٦٠ - حدثنا الدوري (^١)، وأحمد بن ملاعب (^٢)، قالا: حدثنا أبو سلمة الخزاعي (^٣)، قال: حدثنا الليث بن سعد، عن يزيد بن الهاد، عن عمر بن علي بن حسين بإسناده مثله (^٤).\n_________\n(^١) عباس بن محمد.\n(^٢) أبو الفضل، البغدادي المُخرِّمي.\n(^٣) منصور بن سلمة بن عبد العزيز.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":68},{"text":"٥٢٦١ - روى مسلم (^١)، عن الصاغاني (^٢)، عن ابن أبي مريم (^٣)، عن يحيى بن أيوب، حدثنا ابن الهاد، عن عمر بن محمد، قال: سمعت سعيد ابن مرجانة يحدث، عن أبي هريرة، قال: سمعت النبي ﷺ مثله (^٤).\n_________\n(^١) ابن الحجاج صاحب الصحيح.\n(^٢) محمد بن إسحاق.\n(^٣) سعيد بن الحكم بن محمد.\n(^٤) إسناده حسن، وهذا إسناد نازل؛ لأن مسلمًا يروي عن ابن أبي مريم دون واسطة، كذا أبو عوانة يروي عن الصاغاني مباشرة، وقد تقدم تخريجه في الحديث رقم (٥٢٥٩).","vol":"12","page":68},{"text":"٥٢٦٢ - حدثنا عباس الدوري، قال: حدثنا أبو النضر هاشم ابن القاسم، قال: حدثنا عاصم بن محمد العُمَري، قال: حدثنا واقد بن محمد، قال: حدثني سعيد بن مرجانة -صاحب علي بن حسين- قال: سمعت\n⦗٦٩⦘ أبا هريرة يقول: قال رسول الله ﷺ: \"أيما امرئ مسلم أعتق امرءًا مسلمًا استنقذ الله بكل عضو منه عضوًا منه من النار\".\nقال: فانطلقت حين سمعت الحديث من أبي هريرة فذكرته لعلي ابن الحسين فأعتق عبدًا (^١) له قد أعطاه به عبد الله بن جعفر عشرة آلاف، أو ألف دينار (^٢).\n_________\n(^١) اسمه مطرف وسيأتي التصريح باسمه في الحديث رقم (٥٢٦٥).\n(^٢) إسناده صحيح، وقد أخرجه مسلم. كما تقدم في حديث (٥٢٥٩) - من طريق عاصم بن محمد العمري، به بتمامه.","vol":"12","page":68},{"text":"٥٢٦٣ - حدثنا نصر بن مرزوق المصري، قال: حدثنا القاسم ابن كثير (^١)، قال: حدثنا محمد بن مطرف أبو غسان المدني، عن زيد بن أسلم، عن علي بن حسين، عن سعيد بن مرجانة، عن أبي هريرة، عن رسول الله ﷺ قال: \"من أعتق رقبة أعتق الله بكل عضو منها عضوًا من أعضائه من النار حتى الفرج بالفرج\" (^٢).\n_________\n(^١) الإسكندراني.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه -كما تقدم- من طريق الوليد ابن مسلم، عن محمد بن مطرف عنه به، في الحديث رقم (٥٢٥٩).","vol":"12","page":69},{"text":"٥٢٦٤ - حدثنا أبو حاتم (^١)، وأحمد بن بشر المرثدي (^٢)، قالا:\n⦗٧٠⦘ حدثنا داود بن رُشيد (^٣)، قال: حدثنا الوليد بن مسلم، عن محمد بن مطرف -أبو غسان المدني- عن زيد بن أسلم، عن علي بن حسين، عن سعيد ابن مرجانة، عن أبي هريرة، عن رسول الله ﷺ قال: \"من أعتق رقبة أعتق الله ﷿ بكل عضو منها عضوًا من أعضائه من النار حتى فرجه بفرجه\" (^٤). ليس في هذا الحديث \"مؤمنة\".\n_________\n(^١) محمد بن إدريس بن المنذر بن داود الحنظلي، أبو حاتم الرازي.\n(^٢) المرثدي -بثاء مثلثة- (ت: ٢٨٦ هـ). (الأنساب ١١/ ٢٥١).\n(^٣) الهاشمي مولاهم.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٧) في كتاب العتق، باب فضل العتق قال: حدثنا داود بن رشيد به، بتمامه. والبخاري في صحيحه (مع فتح الباري ١١/ ٥٩٩) في كتاب كفارات الأيمان، باب قول الله ﴿أَوْ تَحْرِيرُ رَقَبَةٍ﴾، وأي الرقاب أزكى، قال: حدثنا محمد بن عبد الرحيم، حدثنا داود بن رشيد، حدثنا الوليد بن مسلم به بتمامه إلا أنه قال: \"رقبة مسلمة\".","vol":"12","page":69},{"text":"٥٢٦٥ - حدثنا أبو علي الزعفراني (^١)، ومحمد بن إسماعيل بن سالم المكي (^٢)، وأبو قلابة (^٣)، قالوا: حدثنا مكي بن إبراهيم (^٤)، قال: حدثنا عبد الله بن سعيد -يعني ابن أبي هند- قال: حدثني إسماعيل ابن أبي حكيم مولى آل الزبير، عن سعيد بن مرجانة، سمعت أبا هريرة، عن النبي\n⦗٧١⦘ﷺ قال: \"من أعتق رقبة مؤمنة أعتق الله بكل إرْب (^٥) منها إرْبًا منه من النار، حتى أنه ليعتق اليد باليد، والرجل بالرجل، والفرج بالفرج\".\nفقال علي بن حسين: يا سعيد بن مرجانة أنت سمعت هذا من أبي هريرة؟ قال: فقال: نعم (^٦) (^٧).\nهذا لفظ الزعفراني، وزاد الصائغ وأبو قِلابة، قال: \"ادعوا لي أحد غلماني مطرفًا فأعتقه، فلما قام بين يديه، قال: اذهب فأنت حر لوجه الله\" (^٨).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) أبو جعفر الصائغ، قال عنه ابن أبي حاتم: صدوق (ت: ٢٧٦ هـ). (تاريخ بغداد ٢/ ٣٨).\n(^٣) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٤) ابن بشير التميمي البلخي، أبو السكن.\n(^٥) إِرْب. بالكسر والسكون. العضو. (النهاية ١/ ٣٦).\n(^٦) قال ابن حجر في فتح الباري (٥/ ١٤٧): \"زاد أحمد وأبو عوانة من طريق إسماعيل بن أبي حكيم عن سعيد بن مرجانة\" فقال علي بن الحسين: أنت … الخ\".\n(^٧) إسناد أبي عوانة صحيح، أخرجه مسلم في صحيحه (٢/ ١١٤٦) في كتاب العتق من طريق يحيى بن سعيد، عن عبد الله بن سعيد (ابن أبي هند) به دون قوله \"حتى أنه ليعتق اليد … الخ\" فهى من زوائد أبي عوانة على مسلم.\nوقد أخرجه أحمد في مسنده (٢/ ٤٢٠) من طريق مكي بن إبراهيم به بتمامه مثل رواية أبي عوانة.\n(^٨) وقد أخرج أحمد في مسنده (٢/ ٤٢٢) هذه الزيادة من طريق علي بن إبراهيم قال: حدثنا عبد الله. يعني ابن سعيد ابن أبي هند. به فذكره. وإسناده صحيح.","vol":"12","page":70},{"text":"٥٢٦٦ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن أبي بكر (^٢)،\n⦗٧٢⦘ قال: حدثنا يحيى بن سعيد (^٣)، عن عبد الله بن سعيد بن أبي هند، عن إسماعيل بن أبي حكيم -بإسناده- \"من أعتق رقبة مؤمنة أعتق الله بكل إرْب منها إِرْبًا منه من النار\" (^٤).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل.\n(^٢) محمد بن أبي بكر بن علي بن عطاء بن مقدّم المقدّمي -بالتشديد- أبو عبد الله.\n(^٣) القطان.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٢٥٩).","vol":"12","page":71},{"text":"<span data-type='title' id=toc-801>باب الخبر الدال على أن الرجل يملك أباه الشِّرى حتى يُعتقه، وأنه إذا أحب أن يجازيه بعه موته أعتق منه</span>","vol":"12","page":73},{"text":"٥٢٦٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن سهيل بن أبي صالح، عن أبيه (^١)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا يجزي ولد والده إلا أن يجده مملوكًا فيشتريه فيعتقه\" (^٢).\n_________\n(^١) ذكوان.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١١٤٨) في كتاب العتق، باب فضل عتق الوالد، قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، قالا: حدثنا جرير -بن عبد الحميد- عن سهيل بن أبي صالح، عن أبيه، به ومن طريق آخر عن ابن نمير، عن أبيه، وكيع، وأبو أحمد الزبيري، وعمرو الناقد كلهم عن سفيان الثوري عن، سهيل، به مثله وقالوا: \"ولدٌ والده\" وفي رواية جرير \"ولدٌ والدا\".","vol":"12","page":73},{"text":"٥٢٦٨ - حدثنا الحسن بن أبي الربيع (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا الثوري (^٢)، ح.\nوحدثنا أبو العباس الغَزِّي (^٣)، قال: حدثنا الفريابي (^٤)، ح.\n⦗٧٤⦘ وحدثنا أبو أمية (^٥)، قال: حدثنا يعلى بن عبيد، قالا: حدثنا سفيان الثوري، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا يجزى ولد والده إلا أن يجده مملوكًا فيشتريه فيعتقه\" (^٦).\n_________\n(^١) الحسن بن يحيى بن الجعد العبدي، أبو علي الجرجاني.\n(^٢) سفيان.\n(^٣) عبد الله بن محمد بن عمرو.\n(^٤) محمد بن يوسف.\n(^٥) محمد بن إبراهيم الخزاعي، الطرسوسي.\n(^٦) إسناده حسن، تقدم تخريجه في الحديث الذي قبله. والمصنف أخرجه من طريق السفيانين: ابن عيينة والثوري، ومسلم أخرجه من طريق الثوري فقط.","vol":"12","page":73},{"text":"<span data-type='title' id=toc-802>مبتدأ كتاب البيوع </span>(^١)\n_________\n(^١) البيع لغة: مطلق المبادلة، وفي الشرع مبادلة المال المتقوم بالمال المتقوم تمليكًا وتملكًا. (التعريفات صفحة ٤٨).","vol":"12","page":75},{"text":"<span data-type='title' id=toc-803>[باب] بيان البيع المنعقد بشرط (^١) فاسد فيمضي البيع ويرد الشرط</span>\n_________\n(^١) الشرط: هو تعليق شيء بشيء؛ بحيث إذا وجد الأول وجد الثاني. (التعريفات صفحة ١٢٤).","vol":"12","page":75},{"text":"٥٢٦٩ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني مالك، ح.\nوحدثنا الصغاني (^٢)، قال: حدثنا إسحاق بن عيسى (^٣)، قال: أخبرنا مالك، عن نافع، عن ابن عمر، أن عائشة أرادت أن تشتري وليدة فتعتقها فقال أهلها: نبيعكها ولنا الولاء، فسألت عائشة رسول الله ﷺ فقال: \"لا يمنعك ذلك منها؛ فإنما الولاء لمن أعتق\" (^٤).\nهذا لفظ ابن وهب، فأما إسحاق بن عيسى، فقال: إن عائشة أرادت أن تشتري بريرة (^٥) فذكر مثله.\n_________\n(^١) عبد الله المصري.\n(^٢) محمد بن إسحاق.\n(^٣) ابن نجيح البغدادي.\n(^٤) إسناده صحيح، وقد تقدم تخريجه وذكر طرقه عن عائشة انظر الحديث رقم (٥٢٣٣).\n(^٥) وممن ذكر أنها بريرة: الشافعي، ومحمد بن يحيى، انظر الحديث رقم (٥٢٣٣).","vol":"12","page":75},{"text":"٥٢٧٠ - حدثنا إسحاق بن (باجويه) الترمذي، قال: حدثنا خالد ابن مخلد، عن سليمان بن بلال، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: أرادت عائشة أن تشتري بريرة فتعتقها فأبى أهلها إلا أن يكون لهم الولاء، فذكرت ذلك لرسول الله ﷺ فقال: \"لا يمنعك ذلك فإنما الولاء لمن أعتق\" (^١).\nرواه أبو بكر بن أبي شيبة، عن خالد (^٢)، قال: أرادت أن تشتري جارية فلم يذكر بريرة.\n_________\n(^١) تقدم ذكره انظر الحديث رقم (٥٢٣٤).\n(^٢) ابن مخلد القطواني.","vol":"12","page":76},{"text":"٥٢٧١ - حدثنا علي بن سهل البزاز، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: سألت رسول الله ﷺ عن بريرة، أردت أن اشتريها واشترطوا الولاء لأهلها فقال: \"اشترطي واشتريها فإن الولاء لمن أعتق\" قال: وخيرت وكان زوجها عبدًا.\nثم قال بعد ذلك: ما أدري قال: وأتي رسول الله ﷺ بلحم فقالوا: هذا مما تصدق على بريرة فقال: \"هو لها صدقة ولنا هدية\" (^١).\n_________\n(^١) تقدم بتمامه وتخريجه في الحديث رقم (٥٢١٤).","vol":"12","page":76},{"text":"<span data-type='title' id=toc-804>باب إجازة البيع المنعقد بشرط جائز، وإجازة الشرط فيه مثل الرجل يبيع البعير ويشترط له ظهره إلى مكان مسمى، والدليل على من اشترط شرطًا جائزًا في بيع جائز فالبيع والشرط معًا جائزان مثل أن يبيع الرجل السلعة ويستثني منه شيئًا معلومًا</span>","vol":"12","page":77},{"text":"٥٢٧٢ - حدثنا فهد بن سليمان النخاس (^١)، قال: حدثنا أبو النعمان (^٢)، قال: أخبرنا حماد بن زيد، قال: حدثنا أيوب السختياني، عن أبي الزبير، عن جابر، قال: أتى عليَّ رسول الله ﷺ وقد أعيا (^٣) علي بعيرٌ لي، قال: فدعا ثم قال: اركب، ثم نخسه (^٤) بعود معه، قال فوثب، قال: استمسك، قال: فجعلت أغيجه (^٥) على رسول الله ﷺ لأسمع حديثه، فأتى علي رسول الله ﷺ فقال: \"بعني بعيرك يا جابر\" فقلت: أبيعك\n⦗٧٨⦘ بخمس أواق ولي ظهره حتى أرجع إلى المدينة، قال: \"ولك ظهره إلى المدينة\" فلما قدمت أتيته فزادني وُقِيَّة ثم وهبه لي بعد (^٦).\n_________\n(^١) فهد بن سليمان الدَّلال النّخّاس - بالخاء المعجمة.\n(^٢) هو محمد بن الفضل.\n(^٣) أي تعب. (النهاية ٣/ ١٣٥).\n(^٤) أي رفعه وحركه. (النهاية ٥/ ٣٢).\n(^٥) كتب في الحاشية: \"قال صاحب الصحاح في فصل العين المهملة من باب الجيم: عجت البعير، أعوجه عوجًا ومعاجًا: إذا عطفت رأسه بالزمام. وقال في فصل الغين المعجمة غاج يغوج: أي تثنى وتعطف\" قلت: انظر الصحاح (١/ ٣٣١، ٣٣٢).\n(^٦) رجاله ثقات، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٣) في كتاب المساقاة، باب بيع البعير واستثناء كوبه، قال: حدثني أبو الربيع العتكي، حدثنا حماد به بألفاظ مقاربة.","vol":"12","page":77},{"text":"٥٢٧٣ - حدثنا أحمد بن محمد بن أبي بكر المقَدَّمي (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا حماد بن زيد، عن أيوب (^٣).\n_________\n(^١) أبو عثمان، مولى ثقيف، البصري، سكن بغداد.\n(^٢) محمد بن أبي بكر المقدَّمي.\n(^٣) السختياني.","vol":"12","page":78},{"text":"٥٢٧٤ - وحدثني أحمد بن القاسم بن مساور البغدادي (^١)، قال: حدثنا خالد بن خِدَاش، حدثنا حماد بن زيد، قال: حدثنا أيوب باسناده، أن رسول الله ﷺ أتى عليّ وإني على بعير أعجف (^٢) فأخذ بخطامه وبيده عود فنخسه ودعا، أو قال: ونخسه فقال: \"اركبه واستمسك\" فركبته وكنت أحبسه على رسول الله ﷺ لأسمع حديثه، فأتى عليّ فقال: \"أتبيعني جملك هذا يا جابر؟ \" قلت: نعم يا رسول الله ولي ظهره، قال: \"ولك ظهره\" فاشتراه مني بخمسة أواق،\n⦗٧٩⦘ فلما قدمت المدينة فأتيته به فأعطاني خمسة أواق وزادني (^٣).\nهذا لفظ المقدمي.\n_________\n(^١) أبو جعفر الجوهري.\n(^٢) أي هزيل ضعيف. (النهاية ٣/ ١٨٦).\n(^٣) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٢٣) في كتاب المساقاة، باب بيع البعير واستثناء ركوبه، من طريق أبي الربيع عن حماد به نحوه.","vol":"12","page":78},{"text":"٥٢٧٥ - حدثنا يوسف القاضي (^١)، قال: حدثنا أبو الربيع (^٢)، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن أبي الزبير، عن جابر، قال: أتى علي النبي ﷺ وقد أعيا بعيري قال: فنخسه فوثب، فكنت بعد ذلك أحبس خطامه فما أقدر عليه، فلحقني النبي ﷺ فقال: \"بعنيه\"، فبعته منه بخمسة أواق وقلت: على أن لي ظهره إلى المدينة قال: \"ولك ظهره إلى المدينة\" فلما قدمت المدينة أتيته به فزادني وقية ثم وهبه لي (^٣).\n_________\n(^١) يوسف بن يعقوب.\n(^٢) سليمان بن داود العتكي، الزهراني، البصري.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":79},{"text":"٥٢٧٦ - حدثنا محمد بن الليث المروزي، قال: حدثنا عبدان (^١)، قال: حدثنا حماد بن زيد، عن أيوب يإسناده بنحوه فأعطاني خمسة أواق (^٢)\n⦗٨٠⦘ وزادني قيراطًا (^٣).\n_________\n(^١) عبد الله بن عثمان بن جبلة الأزدي العتكي مولاهم.\n(^٢) قال الحافظ ابن حجر: قال القرطبي: اختلفوا في ثمن الجمل اختلافًا لا يقبل التلفيق، وقال عياض: سبب الاختلاف -في الثمن والقدر- أنهم -أي الرواة- رووا بالمعنى، =\n⦗٨٠⦘ = وقال: وما جنح إليه البخاري من الترجيح أقعد -لأنه ساق الروايات المختلفة- وبالرجوع إلى التحقيق أسعد، فليعتمد ذلك وبالله التوفيق. (فتح الباري ٥/ ٣٢١).\n(^٣) إسناده صحيح، وقد سبق تخريجه في الأحاديث التي قبله إلا أن أيوب زاد: \"وزادني قيراطا\".","vol":"12","page":79},{"text":"٥٢٧٧ - حدثنا أبو العباس الِبرْتي (^١) القاضي، قال: حدثنا مسلم ابن إبراهيم (^٢)، قال: حدثنا أبو عقيل يعني بشير بن عقبة الدورقي، قال: حدثنا أبو المتوكل الناجي قال: أتيت جابر بن عبد الله فقلت له: حدثني بما سمعته من رسول الله ﷺ قال: سافرت معه بعض أسفاره -وساق الحديث وزاد فيه، قال: \"يا جابر استمسك وأعطني السوط\" فضربه ضربة، فوثب البعير مكانه فقال النبي ﷺ: \"أتبيع الجمل يا جابر؟ \" قلت: يا نبي الله … فذكر الحديث إلى قوله: \"الثمن والجمل لك -مرتين- بعد أن قال: استوفيت الثمن؟ \" قلت: نعم (^٣).\n_________\n(^١) أحمد بن عيسى.\n(^٢) علي بن داود البصري.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٣) في كتاب المساقاة، باب بيع البعير … الخ من طريق عقبة العمّي، حدثنا يعقوب بن إسحاق، حدثنا بشير بن عقبة به بتمامه، إلا أن في رواية أبي عوانة قصة مجيئ أبي المتوكل إلى جابر وطلبه التحديث.","vol":"12","page":80},{"text":"٥٢٧٨ - حدثنا سعيد بن مسعود (^١)، قال: حدثنا سعيد بن منصور (^٢)، وحدثنا أبو أمية (^٣)، قال: حدثنا عبيد الله (^٤) القواريري، قال: حدثنا هشيم (^٥)، قال: حدثنا سيَّار (^٦)، عن الشعبي، عن جابر بن عبد الله، قال: كنا مع النبي ﷺ في سفر، فلما قفلنا تعجلت على بعير لي قطوف (^٧) فلقيني النبي ﷺ من خلفي فنخس بعيري بعنزة كانت معه، فانطلق بعيري كأجود ما أنت راءٍ من الإبل، فاشترى مني بعيرًا كان لي على أن ظهره لي حتى أقدم المدينة، فلما قدم المدينة أتيته فأمر بقبضه، وأمر بالثمن فدفع إلي ثم قال لي: خذ البعير، هو لك (^٨).\n⦗٨٢⦘ واللفظ لأبي أمية.\n_________\n(^١) أبو عثمان، سعيد بن مسعود بن عبد الرحمن المروزي.\n(^٢) ابن شعبة الخراساني.\n(^٣) محمد بن إبراهيم الخزاعي.\n(^٤) ابن عمر بن ميسرة.\n(^٥) ابن بَشير، مدلس إلا أنه صرح بالتحديث.\n(^٦) أبو الحكم العَنَزَي.\n(^٧) القطاف: تقارب الخطو في سرعة. وقد قطف يقطف قطفًا وقطافًا، والقطوف فعول منه. (النهاية ٤/ ٨٤).\n(^٨) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١٠٨٨) في كتاب الرضاع، باب استحباب نكاح البكر، من طريق هشيم به نحوه. وقد أخرجه أحمد في مسنده (٣/ ٢٩٨، ٣٥٥)، والدارمي في سننه (٢/ ١٤٦)، وابن حبان (الإحسان ٤/ ١٧٢)، جميعًا من طريق شعبة عن سيار به.","vol":"12","page":81},{"text":"٥٢٧٩ - حدثنا الصغاني (^١)، ومحمد بن حيويه، وأبو داود الحراني (^٢)، وإدريس بن بكر، قالوا: حدثنا أبو نعيم (^٣)، قال: حدثنا زكريا بن أبي زائدة، قال: سمعت عامرًا يقول: حدثني جابر بن عبد الله أنه كان يسير على جمل له قد أعيا فأراد أن يُسَيِّبه (^٤)، قال: فلحقني رسول الله ﷺ فضربه، ودعا له، فسار سيرًا لم يسر مثله ثم قال: \"بعنيه بوقية\" قلت: لا، ثم قال: \"بعنيه بوقية\" فبعته واستثنيت بحملانه إلى أهلي قال: فلما قدمنا أتيته بالجمل، فنقد لي ثمنه، ثم انصرفت، فأرسل على أثري فقال: \"أترانى إنما ماكستك (^٥)؟ لآخذ جملك، خذ جملك، ودراهمك، فهما لك\" (^٦).\n_________\n(^١) محمد بن إسحاق.\n(^٢) سليمان بن سيف.\n(^٣) الفضل بن دكين.\n(^٤) أي يجعله سائبًا مرسلًا يذهب ويجيئُ كيف شاء. (النهاية ٣/ ٤٣١).\n(^٥) المماكسة في البيع: انتقاص الثمن واستحطاطه. (النهاية ٤/ ٣٤١).\n(^٦) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢١) في كتاب المساقاة، باب بيع البعير … الخ، عن طريق محمد بن عبد الله نمير، حدثنا أبي، حدثنا زكريا، عن عامر به فذكره بتمامه، وأخرجه البخاري في صحيحه (٥/ ٣١٤) في كتاب الشروط، باب إذا اشترط البائع ظهر الدابة إلى مكان مسمى، من طريق أبي نعيم، حدثنا زكريا، به نحوه.","vol":"12","page":82},{"text":"٥٢٨٠ - حدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، قال: حدثنا زكريا بن أبي زائدة، قال: حدثنا عامر، عن جابر بن عبد الله، قال: بعت -يعني بعيره- من النبي ﷺ واشترطت حملانه إلى أهلي، قال في آخره: \"ترى أني ماكستك؟ لأذهب بجملك، خذ جملك وثمنه فهما لك\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢١) في كتاب المساقاة، باب بيع البعير واستثناء كوبه، من طريق عبد الله بن نمير، عن أبيه، عن زكريا به. أخرجه أبو داود في سننه (٣/ ٧٧٥) في كتاب البيوع والإجارات، باب في شرط في بيع. عن مسدد به نحوه. وهذا من زوائد أبي عوانة على مسلم.","vol":"12","page":83},{"text":"٥٢٨١ - حدثني محمد بن محمد بن رجاء (^١)، قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا جرير عن مغيرة (^٢)، عن الشعبي، عن جابر ابن عبد الله، قال: غزوت مع رسول الله ﷺ فتلاحق بي وتحتي ناضح لي قد أعيا ولا يكاد يسير، قال: فقال لي: \"ما لبعيرك؟ \" قال: قلت: \"عليل\"، قال: فتخلف رسول الله ﷺ فزجره ودعا له، فما زال بين يدي الإبل مقدمها يسير، قال: فقال لي: \"كيف ترى بعيرك؟ \" قال: قلت: بخير؛ قد أصابته بركتك، قال: \"فتبيعنيه؟ \" فاستحييت، ولم يكن لنا ناضح غيره، قال: فقلت: نعم، فبعته إياه على أنَّ لي فقار ظهره حتى أبلغ\n⦗٨٤⦘ المدينة، قال: فقلت له: يا رسول الله إني عروس، فاستأذنت، فأذن لي، فتقدمت الناس إلى المدينة. حتى انتهيت، فلقيني خالي فسألني عن البعير فأخبرته بما صنعت فيه فلامني فيه، قال: وقد كان رسول الله ﷺ قال حين استأذنت: \"ما تزوجت؟ أبكرًا أم ثيبًا؟ \" فقلت له: تزوجت ثيبًا، فقال: \"هلا تزوجت بكرًا تلاعبك وتلاعبها\"، فقلت: يا رسول الله توفي والدي -أو استشهد- ولي أخوات صغار فكرهت أن أتزوج إليهن مثلهن، فلا تؤدبهنَّ ولا تقوم عليهنَّ فتزوجت ثيبًا لتقوم عليهن وتؤدبهنَّ، قال: فلما قدم رسول الله ﷺ المدينة غدوت عليه بالبعير فأعطاني ثمنه ورد عليه (^٣).\nرواه محمد بن يحيى (^٤)، عن محمد بن عيسى (^٥)، عن أبي عوانة (^٦)، عن مغيرة (^٧) بنحوه (^٨).\n_________\n(^١) ابن السندي، أبو بكر الإسفراييني.\n(^٢) ابن مقسم الضبي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢١) في كتاب المساقاة باب بيع البعير واستثناء كوبه قال: حدثنا عثمان بن أبي شيبة وإسحاق ابن إبراهيم (واللفظ لعثمان) (قال إسحاق أخبرنا، وقال عثمان حدثنا جرير) عن مغيرة به فذكره بتمامه.\n(^٤) الذهلي.\n(^٥) ابن نجيح البغدادي.\n(^٦) الوضاح اليشكري.\n(^٧) ابن مقسم الضبي.\n(^٨) أخرجه النسائي في الصغرى موصولًا (حديث / ٤٦٣٨)، عن محمد بن يحيى به، =\n⦗٨٥⦘ = وانظر تخريج الحديث السابق.","vol":"12","page":83},{"text":"٥٢٨٢ - حدثنا علي بن عثمان النفيلي، ومحمد بن محمد بن السندي، قالا: حدثنا بكر بن خلف (^١)، قال: حدثنا عبد الوهاب بن عبد المجيد (^٢)، قال: حدثنا عبيد الله بن عمر، عن وهب بن كيسان، عن جابر بن عبد الله، قال: خرجت مع رسول الله ﷺ في غزاة فأبطأ بي جملي، فأتى عليّ رسول الله ﷺ فقال لي: \"يا جابر\" قلت: نعم، فقال: \"ما شأنك؟ \" فقلت: أبطأ بي جملي وأعيا فتخلفت، فنزل فحجنه بمحجنه ثم قال: \"اركب\"، فركبت، فلقد رأيتني أكفه عن رسول الله ﷺ فقال: \"أتزوجت؟ \" فقلت: نعم، قال: \"أبكر أم ثيب؟ \" فقلت: بل ثيبًا، قال: \"فهلا جارية تلاعبها وتلاعبك\"، قلت: إن لي أخوات فأحببت أن أتزوج امرأة تجمعهن وتمشطهن وتقوم عليهنَّ، قال: \"أما إنك قادم فإذا قدمت فالكيس الكيس\" (^٣) ثم قال: \"أتبيع جملك؟ \" قلت: نعم فاشتراه مني بأوقية ثم قدم رسول الله ﷺ قدمت بالغداة فجئت المسجد فوجدته على باب المسجد فقال: الآن؟ (^٤) حين قدمت،\n⦗٨٦⦘ قلت: نعم، قال: \"فدع جملك وادخل فصلِّ ركعتين\"، قال: فدخلت، فصليت ثمَّ رجعت، فأمر بلالًا أن يزن لي أوقية، فوزن لي بلال فأرجح في الميزان، قال: فانطلقت فلما ولَّيت قال: \"ادع لي جابر فَدُعِيت فقلت: الآن يرد علي الجمل ولم يكن شيءٌ أبغض إلي منه فقال: \"خذ جملك ولك ثمنه\" (^٥).\n_________\n(^١) البصري، أبو بشر.\n(^٢) الثقفي.\n(^٣) قال ابن الأثير: قيل المراد به الجماع. (النهاية ٤/ ٢١٧).\n(^٤) في البخاري: \"الآن قدمت؟ \".\n(^٥) إسناده صحيح، أخرجه مسلم في صحيحه (٢/ ١٠٨٩) في كتاب الرضاع، باب استحباب نكاح البكر، من طريق محمد بن المثنى، حدثنا عبد الوهاب به نحوه، وقد تابع بكر بن خليف في عبد الوهاب بن عبد المجيد محمدُ بن بشار كما عند البخاري في الصحيح (مع فتح الباري ٣/ ٣٢٩) في كتاب البيوع، باب شراء الدواب والحمير، بنحو رواية أبي عوانة.","vol":"12","page":85},{"text":"٥٢٨٣ - حدثنا محمد بن حيويه بن موسى، قال: حدثنا مسدد، قال: حدثنا معتمر بن سليمان، قال: حدثني أبي (^١)، عن أبي نضرة (^٢)، عن جابر بن عبد الله، قال: كنت في مسير مع رسول الله ﷺ وأنا على ناضح (^٣) إنما هو في أخريات الناس، فضربه رسول الله ﷺ أو نخسه بشيء كان معه، قال: فجعل بعد ذلك يتقدم الناس ينأى عني حتى إني لأكفه، فقال رسول الله ﷺ: \"أتبيعه بكذا وكذا -يزيده- والله يغفر\n⦗٨٧⦘ لك؟ \" قال: فقلت: هو لك يا نبي الله، قال: وقال لي: \"أتزوجت بعد أبيك؟ \" قلت: نعم، قال: \"أثيبًا أو بكرًا؟ \" قلت: ثيبًا، قال: \"فهلا تزوجت بكرًا تضاحكك وتضاحكها، وتلاعبك وتلاعبها\" (^٤).\nقال أبو نضرة: وكانت كلمة تقولها الناس: \"افعل كذا وكذا، والله يغفر لك\".\nروى إسحاق بن شاهين (^٥)، قال: حدثنا خالد (^٦) الواسطي، عن الجُرَيْري (^٧)، عن أبي نضرة، عن أبي سعيد -وكان أحد السبعين- قال: كنت مع رسول الله ﷺ (^٨).\n_________\n(^١) سليمان التيمي.\n(^٢) المنذر بن مالك.\n(^٣) البعير الذي يستقى عليه الماء. (النهاية ٥/ ٦٩).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١٠٨٩) في كتاب الرضاع، باب استحباب نكاح البكر، قال: حدثنا محمد بن عبد الأعلى، عن معتمر بن سليمان، عن أبيه، به، نحوه.\n(^٥) ابن الحارث الواسطي، قال النسائي: لا بأس به، وقال مرة: صدوق، وقال غيره ثقة، وقال ابن حجر: صدوق، (ت: بعد ٢٥٠ هـ).\n(تهذيب الكمال ٢/ ٤٣٤، تقريب التهذيب ٣٥٩).\n(^٦) ابن عبد الله الواسطي.\n(^٧) سعيد بن إياس.\n(^٨) إسناده حسن، ولا أدري لماذا أورده المصنف في هذا المكان، لكن مسلمًا أخرجه في صحيحه (٣/ ١٢٢٣) في كتاب المساقاة، من طريق الجُريري، عن أبي نضرة، عن جابر بن عبد الله به نحوه. ولم يرد فيه ذكر لأبي سعيد هذا. والله أعلم.","vol":"12","page":86},{"text":"٥٢٨٤ - حدثنا علي بن حرب (^١)، وأبو داود الحراني (^٢)، قالا: حدثنا محمد بن عبيد (^٣)، قال: حدثنا الأعمش، عن سالم بن أبي الجعد، عن جابر بن عبد الله، قال: مر بي رسول الله ﷺ وأنا أسوق بعيرًا لي وأنا في آخر النَّاس وهو يظلع (^٤) أو قد اعتل، فقال: ما شأنه قال: قلت يا رسول الله يظلع وقد أعتل، فأخذ شيئًا كان في يده فضربه ثم قال: \"اركب\"، قال: فلقد كنت أحبسه حتى يلحقوني، فلما كان بيننا وبين المدينة منزلة ونزلنا عشاء أردت التعجل إلى أهلي؟ فقال رسول الله ﷺ: \"إلى أين؟ \" قلت: يا رسول الله إني حديث عهد بعرس فأردت التعجل، قال: \"لا تأت أهلك طروقًا\" ثم سألني \"أبكرًا تزوجت أم ثيبًا؟ \" قال: قلت: لا بل ثيبًا، قال: \"فهلا جارية تلاعبها وتلاعبك؟ \" قلت: يا رسول الله إن أبي عبد الله مات وترك عندي جواري فكرهت أن أتزوج إليهنَّ مثلهنَّ، فأردت امرأة عاقلة قد جربت، فما قال أحسنت ولا أسأت، ثم قال: \"بعني جملك\" فقلت: لا بل هو لك يا رسول الله، قال: \"بعنيه\"، قال: لا بل هو لك يا رسول الله، قال فلما أكثر عليَّ قلت: فإن لفلان عندي وقية من ذهب؛ فهو لك بها\n⦗٨٩⦘ يعني بوقية من ذهب، فأخذه. ثم قال: \"تبلّغ عليه إلى أهلك\" قال: فلما قدمت المدينة أتيته به فأمر بلالًا أن يعطيني وقية، وأن يزيدني، فزادني قيراطًا، فقلت: هذا شيء زادني رسول الله ﷺ لا يفارقني فجعلته في الكيس، فلما كان يوم الحرَّة (^٥) أخذه أهل الشام فيما أخذوا (^٦).\n_________\n(^١) ابن محمد بن علي بن حيان الطائي، أبو الحسن.\n(^٢) سليمان بن سيف.\n(^٣) ابن أبي أمية الطنافسي.\n(^٤) الظلع: هو العرج. (النهاية ٣/ ١٥٨).\n(^٥) وكانت في عام (٦٢ هـ).\n(^٦) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٢) في كتاب المساقاة، باب بيع البعير واستثناء ظهره من طريق جرير عن الأعمش، عن سالم بن أبي الجعد به نحوه، وقد ذكره البخاري معلقًا في صحيحه (٥/ ٥٤) في كتاب الشروط، باب إذا اشترط البائع ظهر الدابة إلى مكان مسمى جاز قال: وقال الأعمش عن سالم عن جابر \"تبلّغ عليه إلى أهلك\" ولم يذكر باقيه. قال الحافظ في فتح الباري: وقد وصله أحمد ومسلم، وعبد الرحمن بن حميد وغيرهم.\nوقد رواه أحمد بن حنبل في مسنده (٣/ ٣١٤) من طريق أبي معاوية به بنحو لفظ أبي عوانة.","vol":"12","page":88},{"text":"٥٢٨٥ - حدثنا الحسن بن عفان (^١)، قال: حدثنا ابن نمير (^٢)، قال: حدثنا الأعمش، عن سالم، عن جابر: مرّ بي النبي ﷺ ومعي بعيري وذكر الحديث بطوله (^٣).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) عبد الله بن نمير.\n(^٣) إسناده صحيح، وقد سبق تخريجه.","vol":"12","page":89},{"text":"<span data-type='title' id=toc-805>باب ذكر الخبر الموجب على الوازن أن يرجح إذا وزن، والإباحة لمن له ذهب أو فضة على رجل أن يأخذ منه أرجح مما عليه</span>","vol":"12","page":90},{"text":"٥٢٨٦ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج (^٣)، قال: أخبرني عطاء (^٤) وغيره -يزيد بعضهم على بعض هذا الحديث لم يبلغه كله عن رجل واحد منهم- (^٥) [عن] (^٦) جابر بن عبد الله، قال: كنا مع رسول الله ﷺ في سفر فكنت على جمل ثَفال (^٧) إنما هو في آخر القوم، فمر بي النبي ﷺ فقال: \"من هذا؟ \" فقلت: جابر ابن عبد الله، فقال: \"ما لك؟ \" فقلت: عَيِيَ على جمل ثَفال فقال: \"أمعك قضيب؟ \" قلت: نعم يا رسول الله، قال: \"أعطينيه\" فأعطيته فنخسه\n⦗٩١⦘ فزجره، فكان بذلك المكان في أول القوم، فقال: \"بعنيه\"، قلت: هو لك يا رسول الله، قال: بل بعنيه، قال: \"قد أخذته بأربعة دنانير ولك ظهره حتى تأتي المدينة\" فلما دنونا المدينة أخذت ارتحلُ، فقال: \"أين تريد؟ \" قلت: إني تزوجت امرأة يا رسول الله قد خلا (^٨) منها قال: \"فهلا جارية تلاعبها وتلاعبك؟ \" قلت: إن أبي توفي وترك بنات فأردت أن أنكح امرأة قد جرَّبت وخلا منها تكن إليها، قال: \"فذلك إذًا، فأين تريد؟ \" قال: آتيها يا رسول الله! قال: \"فلا تطرقوا النساء\" قال: فلما قدموا المدينة قال النبي ﷺ: \"يا بلال اقضه وزده\" فأعطاه أربعة دنانير وزاده قيراطًا، فقال جابر: لا تفارقني زيادة رسول الله ﷺ، فلم يكن القيراط يفارق قراب (^٩) جابر (^١٠).\n_________\n(^١) يوسف بن سعيد بن مسلم المصِيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) عبد الملك بن عبد العزيز بن جريج.\n(^٤) ابن أبي رباح.\n(^٥) قال الحافظ ابن حجر (في فتح الباري ٤/ ٤٨٥) شارحًا لهذه العبارة: \"أي ليس جميع الحديث عند واحد منهم بعينه، وإنما عند بعضهم منه ما ليس عند الآخر\".\n(^٦) ساقطة من الأصل وأثبتها كما في البخاري، ولما يقتضيه السياق.\n(^٧) ثَفَال: بفتح المثلثة بعدها فاء خفيفة: هو البعير البطئ السير. (النهاية ١/ ٢١٥) وكذا ضبطها ابن حجر في فتح الباري (٤/ ٤٨٦).\n(^٨) أي كَبرَت ومضى عُمرُها.\nالنهاية في غريب الحديث (٢/ ٧٤).\n(^٩) في صحيح البخاري \"جراب\" والقراب هو: شبه الجراب يطرح فيه الراكب سيفه بغمده وسوطه.\n(^١٠) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٤) في كتاب المساقاة، قال: حدثنا أبو بكر بن أبي شيبة، حدثنا ابن أبي زائدة، عن ابن جريج به مختصرًا جدًّا.\nوقد أخرجه البخاري في صحيحه (٤/ ٤٨٥) في كتاب الوكالة، باب إذا وكل رجل رجلًا أن يعطي شيئًا ولم يبين كم يعطي، فأعطى على ما يتعارفه الناس، قال: حدثنا مكي بن إبراهيم، حدثنا ابن جريج، به، نحوه.","vol":"12","page":90},{"text":"٥٢٨٧ - حدثني أبو بكر أخو خطاب (^١)، قال: حدثنا شجاع ابن مخلد، قال: أخبرنا يحيى بن أبي زائدة، عن ابن جريج، عن عطاء، عن جابر، أن النبي ﷺ قال له وهو في سفر: \"قد أخذت جملك بأربعة دنانير ولك حملانه إلى أهلك\" (^٢).\n_________\n(^١) هو: محمد بن بشر بن مطر الوراق.\n(^٢) في إسناده شيخ المصنف، وهو صدوق، وبقية رجاله ثقات، وقد سبق تخريجه في الحديث الذي قبله.","vol":"12","page":92},{"text":"٥٢٨٨ - حدثنا أبو داود الحراني (^١)، قال: حدثنا أبو علي الحنفي (^٢)، قال: حدثنا شعبة، قال: أخبرني محارب بن دثار، قال: سمعت جابر بن عبد الله يقول: قال رسول الله ﷺ-حين اشترى مني البعير-: \"اذهب إلى المسجد فصلِّ ركعتين\" (^٣).\nقال شعبة: وكان قدم من سفر.\n_________\n(^١) سليمان بن سيف.\n(^٢) عبيد الله بن عبد المجيد.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١٠٨٧) في كتاب الرضاع، باب استحباب نكاح البكر، من طريق شعبة عن محارب بن دثار، فذكر قطعة من الحديث.","vol":"12","page":92},{"text":"٥٢٨٩ - حدثنا علي بن حرب الطائي، قال: حدثنا وكيع (^١)، عن شعبة، عن محارب بن دثار، عن جابر، قال: اشترى مني النبي ﷺ بعيرًا\n⦗٩٣⦘ فوزن لي ثمنه فأرجح (^٢).\n_________\n(^١) ابن الجراح.\n(^٢) إسناده صحيح، وقد تقدم تخريجه.","vol":"12","page":92},{"text":"٥٢٩٠ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة، عن محارب بن دثار، قال: سمعت جابر بن عبد الله، يقول: بعت بعيرًا من رسول الله ﷺ فوزن فأرجح لي، فما زال بعض تلك الدراهم معي حتى أصيبت يوم الحرة، فلما قدمت المدينة قال لي: ائت المسجد فصلِّ فيه ركعتين (^٣).\n_________\n(^١) العجلي.\n(^٢) الطيالسي.\n(^٣) إسناده صحيح، وقد أخرجه أبو داود الطيالسي في مسنده (٢٣٨)، قال: حدثنا شعبة عنه به دون قوله \"فلما قدمت. . . الخ\"، وقد تقدم تخريجه.","vol":"12","page":93},{"text":"٥٢٩١ - حدثنا الصغاني (^١)، قال: حدثنا أبو النضر (^٢)، قال: حدثنا شعبة، عن محارب بن دثار، عن جابر، قال: كنا مع النبي ﷺ في سفر فلما قدمنا المدينة أمرني أن أدخل المسجد فأصلي ركعتين قال: فصلَّيت فيه ركعتين (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم الليثي لقبه (قيصر).\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":93},{"text":"٥٢٩٢ - حدثنا علي بن حرب الطائي، قال:\n⦗٩٤⦘ حدثنا الحسن بن موسى (^١)، وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٢)، قالا: حدثنا شعبة عن محارب قال: سمعت جابر بن عبد الله، قال: كان رسول الله ﷺ يكره أن يأتي الرجل أهله طروقًا (^٣) (^٤).\n_________\n(^١) الأَشْيَب، أبو عليّ.\n(^٢) الطيالسي.\n(^٣) وهي مفسرة في الحديث الذي بعده.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٥٢٧) في كتاب الإمارة، باب كراهة الطروق، من طريق سفيان عن محارب به بتمامه، وقد أخرجه أبو داود الطيالسي في مسنده (٢٣٩)، قال: حدثنا شعبة به، فذكره بتمامه.","vol":"12","page":93},{"text":"٥٢٩٣ - حدثنا أبو قلابة (^١)، قال: حدثنا عبد الصمد (^٢)، قال: حدثنا شعبة بإسناده \"أن يأتي الرجل أهله ليلًا\" (^٣).\n_________\n(^١) عبد الملك بن محمد بن عبد الله.\n(^٢) ابن عبد الوارث العنبري مولاهم.\n(^٣) في إسناده عبد الصمد بن عبد الوارث صدوق إلا أنه ثبت في شعبة وبقية رجاله ثقات، وقد تقدم تخريجه.","vol":"12","page":94},{"text":"٥٢٩٤ - حدثنا علي بن حرب، قال: حدثنا القاسم بن يزيد الجَزمِي، ح.\nوحدثنا أبو العباس الغَزِّي (^١)، قال: حدثنا الفريابي (^٢)، قالا: حدثنا\n⦗٩٥⦘ سفيان (^٣)، قال: سمعت محارب بن دثار، عن جابر بن عبد الله، قال: نهى رسول الله ﷺ أن يطرق الرجل أهله ليلًا.\nزاد الفريابي: أو يتخونهم أو يلتمس عثراتهم (^٤).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح.\n(^٢) محمد بن يوسف بن واقد الفريابي.\n(^٣) الثوري.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٥٢٨) في كتاب الإمارة باب كراهية الطروق، قال: حدثنا أبو بكر بن أبي شيبة، حدثنا وكيع، عن سفيان عنه بتمامه، وأخرجه في نفس الباب من طريق محمد بن المثنى، حدثنا عبد الرحمن، حدثنا سفيان بهذا الإسناد. قال عبد الرحمن، قال سفيان: لا أدرى هذا في الحديث أم لا -يعني: أن يتخونهم، أو يلتمس عثراتهم.","vol":"12","page":94},{"text":"٥٢٩٥ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا أبو داود الحَفَري (^١)، قال: حدثنا الثوري بإسناده: نهى النبي ﷺ أن يطرق الرجل أهله ليلًا ويطلب عثراتهم (^٢).\n_________\n(^١) عمر بن سعد بن عبيد.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":95},{"text":"٥٢٩٦ - حدثنا محمد بن حيُّويه، قال: حدثنا أبو نعيم (^١)، قال: حدثنا سفيان بمثل حديث الفريابي (^٢).\n_________\n(^١) الفضل بن دكين.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٢٩٤).","vol":"12","page":95},{"text":"٥٢٩٧ - حدثنا عمار بن رجاء، قال: حدثنا زيد بن الحباب، قال:\n⦗٩٦⦘ حدثنا شعبة بن الحجاج بن الورد أبو بسطام، ح.\nوحدثنا أبو قلابة (^١)، قال: حدثنا عبد الصمد (^٢)، ح.\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٣)، عن سيار (^٤)، سمع الشعبي، عن جابر، أن النبي ﷺ \"نهى أن يطرق الرجل أهله ليلًا حتى تمتشط الشعثة (^٥) وتستحد المغيبة (^٦) (^٧) \".\n_________\n(^١) عبد الملك بن محمد.\n(^٢) ابن عبد الوارث.\n(^٣) الطيالسي.\n(^٤) أبو الحكم العنزي الواسطي، واسمه وردان.\n(^٥) هي التي اغبر شعر رأسها وتلبد واتسخ. (النهاية ٢/ ٤٧٨).\n(^٦) هي التي غاب عنها زوجها. (النهاية ٣/ ٣٩٩).\n(^٧) إسناده صحيح، وقد ذكره ابن حجر في إتحاف المهرة (٣/ ١٩٧) وعزاه لأبي عوانة في آخر الجهاد، ولم يشر إلى هذا الموضع.","vol":"12","page":95},{"text":"٥٢٩٨ - حدثنا موسى بن إسحاق القواس، قال: حدثنا وكيع (^١)، عن شعبة، عن محارب بن دثار، عن جابر \"أن النبي ﷺ لما قدم المدينة نحر جزورًا (^٢) أو بقرة\" (^٣).\n_________\n(^١) ابن الجراح.\n(^٢) الجزور: البعير ذكرًا كان أو أنثى. (النهاية ١/ ٢٦٦).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٤) في كتاب المساقاة، باب بيع البعير واستثناء ركوبه، من طريق يحيى بن حبيب، حدثنا خالد بن الحارث، حدثنا شُعبة، به نحوه، وقد أخرجه البخاري في صحيحه (٦/ ١٩٤) في كتاب الجهاد =\n⦗٩٧⦘ = باب الطعام عند القدوم، وأبو داود في سننه (٤/ ١٢٧) في كتاب الأطعمة، باب الإطعام عند القدوم من السفر، كلاهما من طريق وكيع، عن شعبة به بتمامه.","vol":"12","page":96},{"text":"٥٢٩٩ - حدثنا أحمد بن علي الخزاز (^١) [¬*]، قال: حدثنا مليح بن وكيع ابن الجراح (^٢)، قال: حدثنا أبي (^٣)، عن شعبة، عن محارب بن دثار، عن جابر، أن النبي ﷺ لما قدم المدينة أمرني قال: فصليت في المسجد ركعتين ونحر بقرة أو جزورًا (^٤).\nروى أبو عبيد الله البزار الوراق البصري (^٥)، عن يحيى بن كثير (^٦)، عن شعبة بطوله وقال: لما قدم النبي ﷺ المدينة أمر ببقرة فذبحت فقسمها\n⦗٩٨⦘ بين أصحابه (^٧).\n_________\n(^١) (الخزاز) بخاء معجمة وزاي مشددة، أبو جعفر المقرئ البغدادي، قال الخطيب: قال الدارقطني: \"كان ثقة\"، (ت: ٢٨٦ هـ). (تاريخ بغداد ٤/ ٣٠٣، وتوضيح المشتبه ٢/ ٣٥١). [¬*]\n(^٢) ذكره ابن أبي حاتم في الجرح والتعديل ولم يذكر فيه جرحًا ولا تعديلًا، وذكره ابن حبان في الثقات.\n(الجرح والتعديل ٨/ ٣٦٧، الثقات ٥/ ٤٦٠).\n(^٣) وكيع بن الجراح.\n(^٤) في إسناده مُلَيْح لم يوثقه إلا ابن حبان، وقد تقدم تخريجه في الحديث رقم (٥٢٩٢) إلا أن في لفظ أبي عوانة ذكر \"البقرة أو جزورًا\" وليست في مسلم.\n(^٥) حماد بن الحسن النهشلي.\n(^٦) ابن درهم العنبري مولاهم.\n(^٧) ظاهر الإسناد أنه معلق، ولم يصرح أبو عوانة بالتحديث، وقد تقدم تخريجه، انظر الحديث رقم (٥٢٩٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الخزاز)، وهو خطأ، وصوابه: (الخراز)، وذكروه على الصواب في مواضع عديدة من الكتاب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وعليه فقد أخطأوا في تعيينه، وهو أحمد بن علي بن يوسف، أبو بكر الخراز، وهو الذي يروي عنه أبو عوانة، وقد أخطأوا فيه في مقدمة التحقيق: (ص ٢٩٠)، وكذا في التالي: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٣٥/ أ)، وكذا في طبعة دار المعرفة (٤٨٦٢)، وقد جاء على الصواب كذلك في مطبوعة تاريخ دمشق (٦٩/ ٤٢٥) ط. مجمع اللغة العربية بدمشق،، فقد أخرج ابن عساكر هذا الحديث من طريق أبي عوانة، وتصحف في مطبوعة دار الفكر (٦٠/ ٢٦١) إلى (الحداد)، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥)، لكن مما يعكر على ذلك أن هذا الحديث رواه أبو نعيم في الحلية (٨/ ٣٧٩) من روايته عن أبي بكر أحمد بن يوسف بن خلاد النصيبي قال: ثنا أحمد بن علي الخزاز كذا، وبمراجعة النسخة الخطية الفرنسية (٢٠٢٩) (١١١/ ق ٦٢/ ب)، ونسخة مراد ملا (٣٨٤) (ق ١٨٢/ ب)، وابن خلاد مذكور في الرواة عن الخزاز، كما في تاريخ بغداد (٥/ ٤٩٦)، تاريخ الإسلام (٦/ ٦٨٢)، السير (١٣/ ٤١٩)، معرفة القراء الكبار (ص ١٤٧) ثلاثتهم للذهبي، كما أن أبا عوانة مذكور في الرواة عن الخراز، كما في تاريخ دمشق (٥/ ٨١) ط. دار الفكر، تاريخ الإسلام (٦/ ٢٧٤)، السير (١٣/ ٤١٩) كلاهما للذهبي، فلعل الحديث روي عنهما، رواه أبو عوانة عن أبي بكر الخراز، ورواه أبو بكر ابن خلاد عن أبي جعفر الخزاز، والعلم عند الله تعالى.\nوالحديث في إتحاف المهرة (٣١٠٢، ٣١١٠)، ولم يذكر الحافظ هذا الإسناد، ولم يستدركه محققو الكتاب.","vol":"12","page":97},{"text":"٥٣٠٠ - حدثنا أبو المثنى معاذ بن المثنى بن معاذ بن معاذ، قال: حدثنا أبي (^١)، قال: حدثنا أبي (^٢)، عن شعبة، عن محارب بن دثار سمع جابر ابن عبد الله، يقول: اشترى مني رسول الله ﷺ بعيرًا بوقيتين ودرهم أو درهمين، فلما قدم صرار (^٣) أمر ببقرة فذبحت فأكلوا منها، فلما قدم المدينة أمرني أن آتي المسجد فأصلي ركعتين، ووزن لى ثمن البعير فأرجح لي (^٤).\n_________\n(^١) المثنى بن معاذ.\n(^٢) معاذ بن معاذ بن نصر العنبري.\n(^٣) قال ابن حجر في فتح الباري (٦/ ١٩٤): \"صرار بكسر المهملة والتخفيف، ووهم من ذكره بمعجمة أوله، وهو موضع بظاهر المدينة على ثلاثة أميال منها من جهة المشرق\".\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٣) في كتاب المساقاة، باب بيع البعير واستثناء ثمنه، من طريق عُبيد الله بن معاذ العنبري، عن أبيه، به بتمامه.","vol":"12","page":98},{"text":"٥٣٠١ - حدثنا عمر بن شبَّة أبو زيد النميري (^١)، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا سعيد (^٢) [¬*]، عن محارب بن دثار،\n⦗٩٩⦘ عن جابر، أن رسول الله ﷺ قال مرة: \"إذا وزنت فأرجح\" (^٣).\nورواه محمد بن يحيى، عن عبد الصمد بن عبد الوارث، عن شعبة، عن محارب، عن جابر، قال: قال النبي ﷺ: إذا وزنتم فأرجحوا\" (^٤).\n_________\n(^١) ابن عبدة بن زيد، الحافظ.\n(^٢) ابن مسروق الثوري الكوفي [¬*].\n(^٣) إسناده صحيح، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم، وقد تقدم تخريجه في الأحاديث التي قبله.\n(^٤) إسناده صحيح، لكن فعل أبي عوانة يشعر أنه لم يسمع هذا الحديث من محمد ابن يحيى فيكون معلقًا، وقد أخرجه ابن ماجه في سننه (٢/ ٧٤٨) في كتاب التجارات -باب الرجحان في الوزن من طريق محمد بن يحيى به بتمامه، وقال البوصيري: إسناده صحيح، على شرط البخاري، والله أعلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سعيد)، وصوابه: (شعبة)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٣٤/ ب)، وط. دار المعرفة (٤٨٦٤)، والحديث لا يعرف من طريق أبي سفيان سعيد بن مسروق، عن محارب، وإنما يروى من طريق سفيان الثوري عن محارب، كما عند مسلم (٧١٥) والنسائي (٤٥٩١)، والحديث يرويه القضاعي في مسند الشهاب (٧٥٩) من طريق عمر بن شبة شيخ المصنف به، وفيه شعبة، وليس سعيد، وقد أخرجه ابن ماجه في سننه (٢٢٢٢) عن محمد بن يحيى الذهلي، عن عبد الصمد، عن شعبة به، والدارمي في مسنده (٢٦٢٦) عن سعيد بن الربيع، عن شعبة به، كما أخرجه البخاري (٢٦٠٤) ومسلم (٧١٥/ ١١٥) والنسائي (٤٥٩٠) وابن الجارود (٦٤٢) والمصنف (٥٢٨٩، ٥٣٠٠) من طريق شعبة، به بنحو القصة دون لفظ الأمر، وفات الحافظ هذا الإسناد في إتحاف المهرة (٣١٠٢)، ولم يستدركه محققو الكتاب.","vol":"12","page":98},{"text":"<span data-type='title' id=toc-806>باب حظر بيع المسماتان الملامسة والمنابذة والدليل على أنهما بيعتان مجهولتان وهما من الغرر</span>","vol":"12","page":100},{"text":"٥٣٠٢ - حدثني عمار بن رجاء، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، قال: أخبرني ابن شهاب من حديث عامر بن سعيد ابن أبي وقاص أنه سمع أبا سعيد الخدري يقول: \"نهى رسول الله ﷺ عن الملامسة -والملامسة اللمس ولا ينظر إليه (^١) - وعن المنابذة- وهي طرح الرَّجل ثوبه إلى الرجل بالبيع قبل أن يقلبه وينظر إليه\" (^٢).\n_________\n(^١) قال ابن حجر في فتح الباري (٤/ ٣٦٠): ظاهر الطُّرق كلها أن التفسير من الحديث المرفوع، لكن وقع في رواية النسائي ما يشعر بأنه من كلام من دون النبي ﷺ.\n(^٢) قال ابن حجر في فتح الباري (٤/ ٣٦٠): \"حديث أبي سعيد اختلف فيه على الزهري، فرواه معمر وسفيان وابن أبي حفصة، وعبد الله بن بديل، وغيرهم عنه، عن عطاء بن يزيد، عن أبي سعيد ورواه عقيل ويونس وصالح بن كيسان، وابن جريج عن الزهري، عن عامر بن سعيد، عن أبي سعيد.\nوروى ابن جريج بعضه عن الزهري عن عبيد الله بن عبد الله عن أبي سعيد، وهو محمول على أنها كلَّها عند الزهري واقتصر مسلم على طريق عامر بن سعيد وحده، وأعرض عما سواه\".\nقلت: وإسناد أبي عوانة صحيح، أخرجه مسلم في صحيحه (٣/ ١١٥٢) في كتاب البيوع، باب إبطال بيع الملامسة والمنابذة، من طريق يونس، عن ابن شهاب به نحوه، ومن طريق أبي صالح، حدثنا يعقوب بن إبراهيم، عن سعد، حدثنا أبي، عن صالح، عن ابن شهاب، به كذلك. وأخرجه البخاري في صحيحه (٤/ ٣٥٩) في =\n⦗١٠١⦘ = كتاب البيوع، باب بيع الملامسة، وباب بيع المنابذة، عن طريق عقيل، عن ابن شهاب به نحوه، ومن طريق معمر، عن الزهري عن عطاء بن يزيد عن أبي سعيد، به مختصرًا.","vol":"12","page":100},{"text":"٥٣٠٣ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: حدثني يونس (^٢)، عن ابن شهاب، عن عامر بن سعد، عن أبي سعيد الخدري أنه قال: \"نهى رسول الله ﷺ عن بيع الملامسة والمنابذة في البيع -وذلك أن يتبايع القوم السلع لا ينظرون إليها ولا يخبرون عنها- فهذا من أبواب القِمَار\" (^٣).\n_________\n(^١) عبد الله.\n(^٢) ابن يزيد الأيلي.\n(^٣) إسناده صحيح، أخرج مسلم بعضه. كما تقدم. دون قوله: \"فهذا من أبواب القمار\" فقد انفرد به أبو عوانة.","vol":"12","page":101},{"text":"٥٣٠٤ - حدثنا الميموني (^١) أبو الحسن، قال: حدثنا أحمد ابن شبيب (^٢)، قال: حدثنا أبي (^٣)، عن يونس بإسناده مثله، قال: \"الملامسة لمس الرجل ثوب الآخر بيده بالليل والنهار ولا يقلبه إلا بذلك، والمنابذة أن ينبذ الرجل إلى الآخر بثوبه وينبذ الآخر بثوبه ويكون ذلك\n⦗١٠٢⦘ بيعهما عن غير نظر ولا تراض، واللبستين اشتمال الصماء، والصماء أن يدخل ثوبه على أحد عاتقيه، فيبدو أحد شقيه ليس عليه ثوب، واللبسة الأخرى احتباء ثوبه وهو جالس ليس على فرجه منه شيء\" (^٤).\n_________\n(^١) عبد الملك بن عبد المجيد الجزري.\n(^٢) الحبطي.\n(^٣) شبيب بن سعيد التميمي، أبو سعيد.\n(^٤) في إسناده شبيب لا بأس بحديثه، ولعل هذا الحديث من الصحيفة التي عنده للزهري، ولم أر هذا اللفظ بزيادة (واللبستين اشتمال. . . الخ)، في مسلم. وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":101},{"text":"٥٣٠٥ - حدثنا عباس الدوري (^١)، وأبو داود الحراني (^٢)، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي (^٣)، عن صالح (^٤)، عن ابن شهاب، عن عامر بن سعد، عن أبي سعيد الخدري، قال: \"نهى رسول الله ﷺ عن الملامسة، والملامسة لمس الثوب لا ينظر إليه، وعن المنابذة، والمنابذة طرح الرجل ثوبه إلى الرجل قبل أن يقلبه\" (^٥).\n_________\n(^١) عباس بن محمد الدوري.\n(^٢) سليمان بن سيف.\n(^٣) إبراهيم بن سعد بن إبراهيم الزهري.\n(^٤) ابن كيسان.\n(^٥) إسناده صحيح، وقد تقدم تخريجه انظر الحديث رقم (٥٣٠٣).","vol":"12","page":102},{"text":"٥٣٠٦ - حدثنا محمد بن يحيى النيسابوري، قال: حدثنا عبد الرزاق (^١)،\n⦗١٠٣⦘ قال: أخبرنا ابن جريج قال: أخبرني عمرو بن دينار، عن عطاء بن مِيْناء (^٢) أنه سمعه يحدث عن أبي هريرة أنه كان يقول: \"نهى عن صيام يومين، وعن بيعتين، وعن لبستين، فأما اليومان فيوم الفطر ويوم النحر، وأما البيعتان فالملامسة والمنابذة، فأما الملامسة فأن يلمس كل واحد منهما ثوب صاحبه بغير تأمل، والمنابذة أن ينبذ كل واحد منهما ثوبه إلى الآخر ولم ينظر واحد منهما إلى ثوب صاحبه، وأما اللبستان فأن يَحْتَبي (^٣) الرجل بالثوب الواحد يفضي بفرجه إلى السماء\".\nقال عمرو (^٤): وإنهم ليرون إنه إن خَمَّر فرجه فلا بأس. وأما اللبسة الأخرى فأن يلقي داخلة إزاره وعارضه على أحد عاتقيه ويبرز صفح شقه (^٥).\n_________\n(^١) ابن همام.\n(^٢) المدني، وقيل البصري.\n(^٣) الاحتباء: هو أن يضُمّ الإنسان رجليه إلى بطنه بثوب يجمعهما مع ظهره ويشده، وقد يكون الاحتباء باليدين عوض الثوب. (النهاية ١/ ٣٣٥).\n(^٤) ابن دينار.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٢) في كتاب البيوع، باب إبطال بيع الملامسة، من طريق محمد بن رافع، حدثنا عبد الرزاق، به مختصرًا دون قول عمرو بن دينار: \"وإنهم ليرون. . . الخ\".\nوأخرجه البخاري في صحيحه (٤/ ٢٤٠) في كتاب الصوم، باب صوم يوم النحر من طريق هشام بن يوسف، عن ابن جريج به مختصرًا جدًّا.","vol":"12","page":102},{"text":"٥٣٠٧ - حدثنا الحسن بن (^١) الربيع الجرجاني، وأحمد بن يوسف السلمي (^٢)، ومحمد بن سهل، ومحمد بن إسحاق بن الصباح، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عطاء بن يزيد، عن أبي سعيد الخدري قال: نهى رسول الله ﷺ عن لبستين وعن بيعتين، فأما اللبستان فاشتمال الصماء، أن يشتمل في ثوب واحد يضع طرفي الثوب على عاتقه الأيسر ويبرز شقه الأيسر، والأخرى أن يحتبي في ثوب واحد ليس عليه غيره، ويفضي بفرجه إلى السماء، وأما البيعتان فالمنابذة والملامسة، والمنابذة أن يقول: إذا نبذت إليك هذا الثوب فقد وجب البيع، والملامسة أن يمسه بيده ولا ينشره ولا يقلبه، إذا مسَّ وجب البيع. هذا لفظ السلمي وابن الصباح والمعنى واحد (^٣).\n_________\n(^١) ابن يحيى بن الجعد.\n(^٢) المعروف بحَمْدان.\n(^٣) إسناد أبي عوانة صحيح، وهذا من زوائده على مسلم. وقد أخرجه أبو داود في سننه (٣/ ٦٧٤) في كتاب البيوع، باب بيع الغرر من طريقين، الأول من طريق الحسن بن علي، حدثنا عبد الرزاق به نحوه، والثاني من طريق سفيان، عن الزهري عن عطاء بن يزيد به مثله مختصرًا.\nوأخرجه النسائي في سننه (٧/ ٢٦١) في كتاب البيوع، باب المنابذة، من طريق محمد بن رافع، حدثنا عبد الرزاق به نحوه مختصرًا.","vol":"12","page":104},{"text":"٥٣٠٨ - حدثنا أبو داود السجزي، قال: حدثنا قتيبة بن سعيد،\n⦗١٠٥⦘ وأبو الطاهر (^١)، قالا: حدثنا سفيان بن عيينة، عن الزهري، عن عطاء ابن يزيد، عن أبي سعيد الخدري أن النبي ﷺ نهى عن بيعتين وعن لبستين، أما البيعتان فالملامسة والمنابذة، وأما اللبستان فاشتمال الصماء وأن يحتبي الرجل في ثوب واحد، كاشفًا عن فرجه، أو ليس على فرجه منه شيء (^٢).\n_________\n(^١) أحمد بن عمرو بن عبد الله بن السرح، الأموي مولاهم، المصري.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":104},{"text":"٥٣٠٩ - حدثنا أبو عبيدة، قال: حدثنا قبيصة (^١)، قال: أخبرنا سفيان (^٢)، عن أبي الزناد (^٣)، عن الأعرج (^٤)، عن أبي هريرة، قال: نهى رسول الله ﷺ عن اللماس وعن النباذ وعن لبستين (^٥).\n_________\n(^١) قبيصة بن عقبة بن محمد السُوائي.\n(^٢) الثوري.\n(^٣) عبد الله بن ذكوان.\n(^٤) عبد الرحمن بن هرمز.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥١) في كتاب البيوع، باب إبطال بيع الملامسة والمنابذة، من طريق وكيع، عن سفيان، فساق مسلم الإسناد، ولم يذكر المتن، بل أحال على رواية محمد بن حبان عن الأعرج به، وأبو عوانة ساق الإسناد والمتن.\nوأخرجه البخاري في صحيحه (مع فتح الباري ١/ ٤٧٧) في كتاب الصلاة، عن قبيصة بن عقبة، عنه به.","vol":"12","page":105},{"text":"٥٣١٠ - حدثنا أيوب بن سافري، قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا أيوب، عن محمد بن سيرين، عن أبي هريرة، قال: نهى رسول الله ﷺ عن بيعتين وعن لبستين وعن النباذ.","vol":"12","page":106},{"text":"٥٣١١ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أن مالكًا (^٢) أخبره، عن محمد بن يحيى بن حبان، وعن أبي الزناد، عن الأعرج، عن أبي هريرة أن رسول الله ﷺ نهى عن بيع الملامسة والمنابذة (^٣).\n_________\n(^١) عبد الله.\n(^٢) ابن أنس.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه انظر تخريج الحديث الذي قبله.","vol":"12","page":106},{"text":"٥٣١٢ - حدثنا محمد بن حيويه، قال: حدثنا مطرف (^١)، قال: حدثنا مالك بمثله، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا يحيى بن يحيى، عن مالك مثله (^٢)، ولم يذكر أبو الزناد وحده.\n_________\n(^١) مطرف بن عبد الله بن مطرف اليساري.\n(^٢) إسناده صحيح.","vol":"12","page":106},{"text":"٥٣١٣ - حدثنا الميموني (^١)، وعمار بن رجاء، قالا: حدثنا محمد ابن عبيد، قال: حدثنا عبيد الله بن عمر، عن خبيب بن عبد الرحمن، عن\n⦗١٠٧⦘ حفص بن عاصم، عن أبي هريرة أن النبي ﷺ نهى عن لبستين، وعن صلاتين، وعن بيعتين، وذكر الحديث (^٢).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٢) في كتاب البيوع، باب إبطال بيع الملامسة والمنابذة، عن طريق عبد الله بن نمير، وأبي أسامة، وعبد الوهاب جميعًا عن عبيد الله بن عمر به مقتصرًا على ذكر اللبستين.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٢/ ٥٨) في كتاب الصلاة من طريق عبدة بن سليمان وأبي أسامة وعبد الوهاب الثقفي جميعًا عن عبيد الله بن عمر به بتمامه.","vol":"12","page":106},{"text":"٥٣١٤ - حدثنا أبو أمية (^١)، قال: حدثنا محمد بن جهضم (^٢)، قال: حدثنا إسماعيل بن جعفر (^٣)، عن سهيل بن أبي صالح، عن أبيه (^٤)، عن أبي هريرة أن رسول الله ﷺ نهى عن الملامسة والمنابذة والمحاقلة والمزابنة (^٥).\n_________\n(^١) محمد بن إبراهيم الخزاعي الطرسوسي.\n(^٢) الثقفي، البصري.\n(^٣) ابن أبي كثير الأنصاري.\n(^٤) ذكوان السمان.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٢) في كتاب البيوع، من طريق يعقوب بن عبد الرحمن، عن سهيل به، ولم يسق المتن، بل أحال على رواية الأعرج عن أبي هريرة المتقدمة، وأبو عوانة ذكر الإسناد والمتن.","vol":"12","page":107},{"text":"<span data-type='title' id=toc-807>[باب] بيان حظر بيع الغرر، وبيع الحصاة وبيع حبل الحبلة </span>(^١).\n_________\n(^١) حَبل -بالتحريك- هو ما في بطون النوق من الحمل، والثاني الحبلة قَبَلُ الذي في بطون النوق. يعني حمل الحمل.\n(النهاية في غريب الحديث (١/ ٣٣٤).","vol":"12","page":108},{"text":"٥٣١٥ - حدثنا الميموني أبو الحسن (^١)، وعباس الدوري، وعمار ابن رجاء، قالوا: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر، عن أبي الزناد، عن الأعرج (^٢)، عن أبي هريرة أن النبي ﷺ نهى عن بيع الغرر (^٣) وعن بيع الحصاة (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) عبد الرحمن بن هرمز.\n(^٣) هو ما كان له ظاهر يغر المشترى، وباطن مجهول. (النهاية ٣/ ٣٥٧).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٣) في كتاب البيوع، باب بطلان بيع الحصاة والبيع الذي فيه غرر من طرق عن يحيى بن سعيد، وأبي أسامة وعبد الله بن إدريس.","vol":"12","page":108},{"text":"٥٣١٦ - حدثنا أبو داود السِّجزي (^١)، قال حدثنا عثمان وأبو بكر ابنا أبي شيبة، قالا: حدثنا ابن إدريس (^٢)، عن عبيد الله بن عمر بإسناده\n⦗١٠٩⦘ نهى عن بيع الغرر. زاد عثمان والحصاة (^٣).\n_________\n(^١) سليمان بن الأشعث.\n(^٢) عبد الله.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٣) في كتاب البيوع، باب بطلان بيع الحصاة، من طريق أبي بكر بن أبي شيبة، حدثنا عبد الله بن إدريس، ويحيى بن سعيد وأبو أسامة، عن عبيد الله بن عمر به نحوه، وقد أخرجه أبو داود في سننه (٣/ ٦٧٢) في كتاب البيوع، باب في بيع الغرر قال: حدثنا أبو بكر وعثمان ابنا أبي شيبة به بتمامه.","vol":"12","page":108},{"text":"٥٣١٧ - حدثنا محمد بن إسماعيل المكي (^١)، قال: حدثنا محمد ابن سلمة، قال: حدثنا عبد العزيز الدراوردي، عن عبيد الله بمثله، ح.\nحدثنا عبد الرحمن بن محمد أبو سعيد البصري (^٢)، قال: حدثنا يحيى بن سعيد (^٣) ح.\nحدثنا أبو داود السجزي، حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن عبيد الله، عن نافع، عن ابن عمر، قال: كان أهل الجاهلية يتبايعون لحم الجزور إلى حبل الحبلة، وحبل الحبلة أن تنتج الناقة ما في بطنها، ثم تحمل التي نتجت، فنهاهم رسول الله ﷺ عن ذلك أو معناه (^٤).\n_________\n(^١) الصائغ.\n(^٢) هو: عبد الرحمن بن محمد بن منصور بن حبيب، يلقب (كربزان).\n(^٣) القطان.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٤) في كتاب البيوع، باب =\n⦗١١٠⦘ = تحريم بيع حبل الحبلة، من طريق زهير بن حرب، ومحمد بن المثنى قالا: حدثنا يحيى القطان به بتمامه، وأخرجه البخاري في صحيحه (٦/ ٥٥١) في كتاب المناقب من طريق مسدد، عن يحيى بن سعيد القطان به.\nوأخرجه أبو داود في سننه (٣/ ٦٧٦) في كتاب البيوع، باب بيع الغرر، عن أحمد بن حنبل به.","vol":"12","page":109},{"text":"٥٣١٨ - حدثنا أبو البَخْتري (^١)، قال: حدثنا أبو أسامة (^٢)، عن عبيد الله بمثله \"وحَبَل الحبلة أن تنتج الناقة ما في بطنها، ثم تحمل التي نتجت\" (^٣).\n_________\n(^١) عبد الله بن محمد بن شاكر العنبري.\n(^٢) حماد بن أسامة القرشي مولاهم.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":110},{"text":"٥٣١٩ - حدثنا ابن شبابان (^١)، قال: حدثنا عبدة بن عبد الله القسملي (^٢)، قال: حدثنا محمد بن بشر، عن عبيد الله، عن نافع، عن ابن عمر أن النبي ﷺ نهى عن بيع الغرر (^٣).\n_________\n(^١) أحمد بن محمد بن موسى.\n(^٢) الصفار.\n(^٣) في إسناده ابن شبابان لم أعرف حاله، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البيهقي في سننه (الكبرى ٥/ ٣٠٢)، في كتاب البيوع، من طريق المعتمر ابن سليمان، عن أبيه، عن نافع به.","vol":"12","page":110},{"text":"٥٣٢٠ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن\n⦗١١١⦘ مالكًا حدثه، عن نافع، عن ابن عمر أن النبي ﷺ نهى عن بيع حبل الحبلة. وكان بيعًا (^١) يتبايعه أهل الجاهلية، كان الرجل يبتاع الجزور إلى أن تنتج الناقة ثم تنتج التي في بطنها (^٢).\n_________\n(^١) قال ابن حجر في فتح الباري (٤/ ٣٥٧): \"التفسير من كلام نافع\".\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٣) في كتاب البيوع، باب تحريم بيع حبل الحبلة، من طريق الليث، عن نافع، به نحوه دون قوله: \"وكان بيعا. . . الخ\". فهو زائد على مسلم، وقد أخرجه البخاري في صحيحه (٤/ ٣٥٦) في كتاب البيوع، باب بيع الغرر، وحبل الحبلة، من طريق عبد الله بن يوسف، أخبرنا مالك به نحوه. وأخرجه أبو داود في سننه (٣/ ٦٧٥) في كتاب البيوع، باب بيع الغرر، من طريق عبد الله ابن مسلمة عن مالك به دون تفسير الحبلة.","vol":"12","page":110},{"text":"٥٣٢١ - حدثنا المزني (^١)، قال الشافعي (^٢): أخبرنا مالك بإسناده مثله \"ثم تنتج التي في بطنها\" (^٣).\n_________\n(^١) أبو إبراهيم، إسماعيل بن يحيى بن إسماعيل المزني المصري.\n(^٢) محمد بن إدريس.\n(^٣) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم. وقد أخرجه الشافعي في الأم (٣/ ٣).","vol":"12","page":111},{"text":"٥٣٢٢ - حدثنا الصغاني (^١)، والحارث (^٢)، قالا: حدثنا أبو النضر، قال: أخبرنا الليث (^٣) ح.\n⦗١١٢⦘ وحدثنا أبو أمية (^٤)، قال: حدثنا معلى بن منصور (^٥)، قال: حدثنا الليث، عن نافع، عن ابن عمر أن النبي ﷺ نهى عن بيع حبل الحبلة هذا لفظ أبي النضر (^٦).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن محمد بن أبي أسامة التميمي مولاهم، صاحب المسند.\n(^٣) ابن سعد.\n(^٤) الطرسوسي.\n(^٥) الرازي، أبو يعلى.\n(^٦) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٣) في كتاب البيوع، باب تحريم بيع حبل الحبلة، من طرق عن يحيى بن يحيى، ومحمد بن رمح، وقتيبة بن سعيد ثلاثتهم عن الليث به، بتمامه.","vol":"12","page":111},{"text":"٥٣٢٣ - حدثنا أبو أمية (^١)، قال: حدثنا أبو النعمان (^٢)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) الطرسوسي.\n(^٢) محمد بن الفضل يقال له: (عارم).\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه من طريق ليث عن نافع، وقد تقدم ذكره في الحديث الذي قبله، وقد أخرجه الترمذي في جامعه (٣/ ٥٢٢) في كتاب البيوع، باب ما جاء في بيع حبل الحبلة، من طريق قتيبة، حدثنا حماد بن زيد به بتمامه.","vol":"12","page":112},{"text":"<span data-type='title' id=toc-808>باب النهي عن بيع الرجل على بيع أخيه إلا بإذنه وعلى السوم على سومه والدليل على أن من فعله كان عاصيًا بفعله </span>(^١)\n_________\n(^١) كأن المصنف يشير إلى جواز هذا البيع، مع تأثم صاحبه.","vol":"12","page":113},{"text":"٥٣٢٤ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا أبو إسماعيل (^١)، حدثنا القعنبي (^٢)، عن مالك، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"لا يبيع بعضكم على بيع بعض\" (^٣).\n_________\n(^١) محمد بن إسماعيل السلمي.\n(^٢) عبد الله بن مسلمة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٤) في كتاب البيوع، باب تحريم بيع الرجل على بيع أخيه، وسومه على سومه، وتحريم النجش، وتحريم التصرية، من طريق يحيى بن يحيى، قال: قرأت على مالك به فذكره بتمامه، وأخرجه البخاري في صحيحه (٤/ ٣٥٢) في كتاب البيوع، باب لا يبيع على بيع أخيه. . . الخ، من طريق إسماعيل قال حدثني مالك به، ولفظه \"لا يبيع بعضكم على بيع أخيه\".","vol":"12","page":113},{"text":"٥٣٢٥ - حدثنا أبو الحسن الميموني (^١)، والحسن بن عفان، وأبو داود الحراني (^٢)، وعمار بن رجاء، قالوا: أخبرنا محمد بن عبيد، قال: حدثنا\n⦗١١٤⦘ عبيد الله، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"لا يخطب أحدكم على خطبة أخيه، ولا يبيع على بيع أخيه\" (^٣).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) سليمان بن سيف.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٤) في كتاب البيوع، باب تحريم بيع الرجل على بيع أخيه. . . الخ، من طريق يحيى، عن عبيد الله به لكن بتقديم \"لا يبيع\" على \"لا يخطب\".","vol":"12","page":113},{"text":"٥٣٢٦ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا بشر بن بكر (^٢)، قال: أخبرني الأوزاعي، قال: سمعت أبا كثير (^٣) يقول: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"لا يستام أحدكم على سوم أخيه حتى يشتري أو يترك\" (^٤).\n_________\n(^١) ابن عبد الجبار المرادي مولاهم، أبو محمد المصري المؤذن.\n(^٢) التِّنِّيسي.\n(^٣) يزيد بن عبد الرحمن بن أذينة السحيمي الغُبَري اليمامي الأعمى.\n(^٤) إسناده حسن، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":114},{"text":"٥٣٢٧ - حدثنا محمد بن يحيى، قال: حدثنا عبد الصمد ابن عبد الوارث، قال: حدثنا شعبة، عن العلاء بن عبد الرحمن، عن أبيه (^١)، عن أبي هريرة أن النبي ﷺ قال: \"لا يخطب أحدكم على خطبة أخيه ولا يستام على سوم أخيه\" (^٢).\n_________\n(^١) عبد الرحمن بن يعقوب الحُرَقي.\n(^٢) في إسناده العلاء بن عبد الرحمن، صدوق ربما وهم، وقد أخرج له مسلم في صحيحه =\n⦗١١٥⦘ = في المتابعات مقرونًا (٣/ ١١٥٤) في كتاب البيوع، باب تحريم بيع الرجل على بيع أخيه. . . الخ، من طريق شعبة عن العلاء وسهيل، عن أبيهما، وعن شعبة، عن الأعمش، عن أبي صالح، وعن شعبة عن عدي بن ثابت، عن أبي حازم، جميعًا عن أبي هريرة به نحوه. وقد أخرجها أبو عوانة جميعًا كما سيأتي.","vol":"12","page":114},{"text":"٥٣٢٨ - حدثنا محمد بن يحيى، قال: حدثنا عبد الصمد (^١)، قال: حدثنا شعبة، عن سهيل بن أبي صالح، عن أبيه (^٢)، عن أبي هريرة أن رسول الله ﷺ قال بمثله (^٣).\n_________\n(^١) ابن عبد الوارث.\n(^٢) ذكوان.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":115},{"text":"٥٣٢٩ - حدثنا محمد بن يحيى، قال: حدثنا عبد الصمد، قال: حدثنا شعبة، قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة أن رسول الله ﷺ قال بمثله -غير أنه قدم الاستيام- (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٣٢٨).","vol":"12","page":115},{"text":"<span data-type='title' id=toc-809>باب النهي عن تلقي البيوع والجلب (^١) والركبان للبيع والدليل على أن من تلقاه فاشتراه منه فبيعه غير جائز.</span>\n_________\n(^١) الجلب: هو ما يجلب للبيع من كل شيء. (النهاية ١/ ٢٨٢).","vol":"12","page":116},{"text":"٥٣٣٠ - حدثنا الصغاني (^١)، قال: حدثنا أبو النضر (^٢)، قال: حدثنا شعبة، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة قال: نُهي عن التلقي، وأن يبيع المهاجر لأعرابي، وعن النجش والتصرية (^٣)، وعن أن تسأل المرأة طلاق أختها، وأن يستام الرجل على سوم أخيه (^٤).\nكذا رواه وهب بن جرير، وغندر (^٥) \"نُهي عن\" ورواه معاذ ابن معاذ، وعبد الصمد (^٦) ويحيى بن أبي كثير، وأبو داود (^٧)، فقالوا:\n⦗١١٧⦘ عن النبي ﷺ (^٨).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم.\n(^٣) التصرية: هو أن يجمع ويحبس اللبن في ضرع الإبل أو الغنم حتى يظهر أنه كثير وليس كذلك. (النهاية ٣/ ٢٧).\n(^٤) قد يفهم معه أنه موقوف على أبي هريرة، لكن هذه من صيغ الرفع، وقد جاء مرفوعًا كما سيأتي.\n(^٥) هو محمد بن جعفر.\n(^٦) ابن عبد الوارث.\n(^٧) الطيالسي، في مسنده صفحة (٣٢٩) قال نهى أو نهى، ثم ساق نحوه وقال في آخره =\n⦗١١٧⦘ = \"قال أبو داود كأنه يعني النبي ﷺ في قوله \"نهى\".\n(^٨) قال البخاري (٥/ ٣٢٤) في كتاب الشروط، باب الشروط في الطلاق بعدما ذكر الحديث من طريق شعبة، عن عدي بن ثابت، عن أبي حازم عن أبي هريرة، ولفظه \"نهى رسول الله ﷺ عن التلقي، الحديث. . .\". قال في آخره، تابعه معاذ، وعبد الصمد، عن شعبة، وقال غُنْدرَ، وعبد الرحمن \"نُهي\" وقال آدم \"نهينا\"، وقال النضر وحجاج بن منهال \"نهَى\".","vol":"12","page":116},{"text":"٥٣٣١ - وحدثنا الصغاني (^١)، قال: حدثنا يحيى بن أبي كثير، قال: حدثنا شعبة، عن عدي بن ثابت سمعت أبا حازم، عن أبي هريرة.\nقال شعبة: قلت عن النبي ﷺ؟ قال: نعم، قال: نهى عن التلقي، وأن يبيع المهاجر لأعرابي، وعن النجش والتصرية، وعن أن تسأل المرأة طلاق أختها، وأن يستام الرجل على سوم أخيه.\n_________\n(^١) محمد بن إسحاق.","vol":"12","page":117},{"text":"٥٣٣٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة بإسناده قال: نَهى أو نُهي.\n_________\n(^١) الطيالسي.","vol":"12","page":117},{"text":"٥٣٣٣ - حدثني هلال بن العلاء (^١)، قال: حدثنا أبي (^٢)، ح.\n⦗١١٨⦘ وحدثنا الصغاني (١)، قال: حدثنا زكريا بن عدي، قالا: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أُنَيْسةَ، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة، عن النبي ﷺ نهى أن يتلقى الجلب، وأن يستام الرجل على سوم أخيه، ونهى عن التصرية، ونهى عن التناجش (^٣)، ونهى أن يتلقى الجلب، ونهى أن تسأل المرأة طلاق أختها، ونهى أن يباع الماء مخافة أن يرعى الكلأ (^٤)، ونهى أن يبيع حاضر لباد، وقال: ومن منح منيحة غدت وراحت بصدقة صبوحها (^٥) وغبوقها (^٦).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرّقي، قال أبو حاتم: صدوق، وقال النسائي صالح، وذكره ابن حبان في الثقات، (ت: ٢٨٠ هـ). (تهذيب التهذيب ١١/ ٨٣، تقريب التهذيب ٧٣٤٦).\n(^٢) العلاء بن هلال الباهلي، أبو محمد الرقي.\n(^٣) النجش معناه هنا: رفع ثمن السلعة مع عدم الرغبة فيها.\n(النهاية ٥/ ٢١).\n(^٤) معناه أن البئر تكون في البادية ويكون قريبًا منها كلأ؛ فإذا ورد عليها وارد فَغَلب على مائها، ومنع من يأتي بعده من الإستقاء منها، فهو بمنعه الماء، مانع من الكلأ.\n(النهاية ٤/ ١٩٤).\n(^٥) الصبوح: هو شرب اللبن في الصباح، والغبوق: شربه آخر النهار. (النهاية ٣/ ٣٤١).\n(^٦) في إسناده العلاء بن هلال ضعيف، لكن تابعه زكريا بن عدي وهو ثقة حافظ، وقد أشار ابن حجر إلى هذا الحديث في فتح الباري (٥/ ٣٢٥) وقال: وأخرجه أبو عوانة من طريق زيد بن أبي أنيسة عن عدي بن ثابت فقال فيه عن النبي ﷺ \"ولم يشك\" يعني في رفعه.","vol":"12","page":117},{"text":"٥٣٣٤ - حدثنا الصومعي (^١)، قال: حدثنا علي بن معبد (^٢)، قال:\n⦗١١٩⦘ حدثنا عبيد الله بن عمرو، عن زيد، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة نهى النبي ﷺ عن التصرية، ونهى عن النجش، ونهى عن تلقيِّ الجلب، ونهى أن تسأل المرأة طلاق أختها، ونهى أن يبيع الماء مخافة أن يُرعى الكلأ، ونهى عن بيع حاضر لباد، ومن منح منيحة غدت بصدقة ثم راحت بصدقة صبوحها وغبوقها (^٣).\n_________\n(^١) محمد بن أبي خالد أبو بكر الطبري، صدوق.\n(^٢) ابن شداد الرّقي، نزيل مصر.\n(^٣) إسناده حسن، وقد توبع الصومعي، انظر ما قبله.","vol":"12","page":118},{"text":"٥٣٣٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا عبد الله ابن وهب، أن مالكًا حدثه، عن أبي الزناد (^١)، عن الأعرج (^٢)، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا تلقوا الركبان للبيع ولا يبيع بعضكم على بيع بعض، ولا تناجشوا، ولا يبيع حاضر لباد، ولا تصروا الإبل والغنم، فمن ابتاعها بعد ذلك فهو بخير النظرين بعد أن يحلبها، إن رضيها أمسكها، وإن سخطها ردها وصاعًا من تمر\" (^٣).\n_________\n(^١) عبد الله بن ذكوان.\n(^٢) عبد الرحمن بن هرمز.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٥) في كتاب البيوع، باب تحريم بيع الرجل على بيع أخيه. . . الخ، من طريق مالك، عن أبي الزناد به بتمامه، وأخرجه البخاري في صحيحه (٥/ ٣٦١) في كتاب البيوع، باب النهي للبائع أن لا يحفِّل الإبل والبقر والغنم، من طريق مالك به بتمامه.","vol":"12","page":119},{"text":"٥٣٣٦ - حدثني عبد المؤمن بن أحمد بُجنْدَيسابُور (^١)، قال: حدثنا سهل بن عثمان العسكري، قال: حدثنا عقبة بن خالد السكوني، عن عبيد الله ابن عمر، عن أبي الزناد، عن الأعرج عن أبي هريرة قال: قال النبي ﷺ \"لا يبيع حاضر لباد\" (^٢).\n_________\n(^١) اسم مدينة تقع في إقليم خوزستان فتحها المسلمون في السنة ١٩ هـ. (معجم البلدان ٢/ ١٧٠)، وتقع الآن في أرض إيران مما يلي العراق. (بلدان الخلافة الشرقية ٢٧٣).\n(^٢) في إسناده شيخ المصنف لم أقف له على ترجمته، وبقية رجاله رجال مسلم، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٧) في كتاب البيوع، باب تحريم بيع الحاضر للباد، من طريق مالك عن أبي الزناد به مطولًا.","vol":"12","page":120},{"text":"٥٣٣٧ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: حدثنا أبو أسامة (^٢)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"لا تلقوا السلع حتى يدخل بها السوق\" (^٣).\n_________\n(^١) أبو جعفر الكوفي.\n(^٢) حماد بن أسامة.\n(^٣) في إسناده شيخ المصنف قال عنه الذهبي: صدوق، وباقي رجاله ثقات، وهذا الحديث بهذا اللفظ من زوائد أبي عوانة على مسلم. وقد أخرجه النسائي في سننه (٧/ ٢٥٧) في كتاب البيوع باب التلقي، قال: أخبرنا إسحاق بن إبراهيم، قال: قلت: لأبي أسامة أحدثكم عبيد الله به نحوه، ثم قال في آخره: فأقرَّ أبو أسامة وقال: نعم، قلت وإسناد النسائي صحيح.","vol":"12","page":120},{"text":"٥٣٣٨ - حدثنا ابن أبي غَرزَة (^١)، قال: حدثنا ابن الأصبهاني (^٢)، قال: حدثنا ابن أبي زائدة (^٣)، عن عبيد الله، عن نافع، عن ابن عمر نهى النبي ﷺ عن التلقي (^٤).\n_________\n(^١) أحمد بن حازم بن محمد الغفاري، الكوفي، أبو عمرو.\n(^٢) هو: محمد بن سعيد بن سليمان الكوفي، أبو جعفر بن الأصبهاني، الملقب بحمدان.\n(^٣) يحيى بن زكريا.\n(^٤) رجاله ثقات. وقد ذكره مسلم في صحيحه (٣/ ١١٥٤) في كتاب البيوع، باب تحريم تلقي الجلب من طريق ابن أبي زائدة، ويحيى بن سعيد، وعبد الله بن نمير جميعًا عن عبيد الله، عن نافع به.","vol":"12","page":121},{"text":"٥٣٣٩ - حدثنا محمد بن حيّويه، قال: حدثنا مسدد (^١)، قال: حدثنا يحيى بن سعيد (^٢)، عن عبيد الله، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"لا يبيع حاضر لباد ولا تلقوا السلع حتى يهبط بها الأسواق\" (^٣).\n_________\n(^١) ابن مسرهد بن مسربل.\n(^٢) القطان.\n(^٣) إسناده صحيح، وقد أخرجه مسلم من طريق يحيى بن سعيد به نحوه. انظر تخريج الحديث الذي قبله.","vol":"12","page":121},{"text":"٥٣٤٠ - حدثنا عمر بن شبة، قال: حدثنا عبد الوهاب (^١)، ح.\n⦗١٢٢⦘ وحدثنا ابن شبابان (^٢)، قال: حدثنا بكر بن خلف (^٣)، قال: حدثنا عبد الوهاب، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: نهى رسول الله ﷺ عن التلقي (^٤).\nوزاد بكر: وأن يبيع حاضر لباد.\n_________\n(^١) ابن عبد المجيد.\n(^٢) أحمد بن محمد بن موسى بن داود بن عبد الرحمن العطار المكي.\n(^٣) البصري، أبو بشر.\n(^٤) في إسناده عبد الوهاب بن عبد المجيد، تغير قبل موته وابن شبابان لم أعرف حاله. وقد أخرجه مسلم من طريق عبيد الله بن عمر به نحوه وقد تقدم تخريجه.","vol":"12","page":121},{"text":"٥٣٤١ - حدثنا أبو داود السجستاني، ومحمد بن حيويه، قالا: حدثنا القعنبي (^١)، عن مالك، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"لا يبيع حاضر لباد، ولا تلقوا السلع حتى يُهبَط بها الأسواق\" (^٢).\n_________\n(^١) عبد الله بن مسلمة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٦) في كتاب البيوع، باب تحريم تلقي الجلب، من طريق ابن مهدي عن مالك به نحوه.\nوأخرجه أبو داود في سننه (٣/ ٧١٦) في كتاب البيوع، باب في التلقي، من طريق عبد الله بن مسلمة به بتمامه.","vol":"12","page":122},{"text":"٥٣٤٢ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا\n⦗١٢٣⦘ حجاج بن محمد (^٢)، حدثنا ابن جريج (^٣)، قال: أخبرني هشام القرُدُوسي (^٤)، أنَّه سمع ابن سيرين (^٥) يقول: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"لا تلقوا الجلب، فمن تلقى فاشترى منه فإذا أتى سيده (^٦) السوق فهو بالخيار\" (^٧).\n_________\n(^١) المصيصي.\n(^٢) المصيصي الأعور.\n(^٣) عبد الملك.\n(^٤) هشام بن حسان القُرْدُوسي.\n(^٥) محمد.\n(^٦) أي إذا جاء صاحب المتاع إلى السوق وعرف السعر؛ فله الخيار في الاسترداد.\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٧) في كتاب البيوع، باب تحريم تلقي الجلب، من طريق هشام بن سليمان، عن ابن جريج، به بتمامه.","vol":"12","page":122},{"text":"٥٣٤٣ - حدثنا أبو الهيثم زكريا بن يحيى اليحصبي (^١)، قال: حدثنا سعيد بن سليمان، قال: حدثنا موسى بن طارق، عن ابن جريج، قال: حدثني هشام بن حسان (^٢) بمثله \"إذا أتى سيده السوق فهو بالخيار\" (^٣).\n_________\n(^١) السقطي.\n(^٢) القردوسي.\n(^٣) في إسناده شيخ المصنف لم أعرف حاله، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":123},{"text":"٥٣٤٤ - حدثنا الصغاني، قال: حدثنا عبد الله بن بكر السهمي، قال: حدثنا هشام بن حسان، عن ابن سيرين، عن أبي هريرة، قال: قال\n⦗١٢٤⦘ رسول الله ﷺ: \"لا تلقوا الجلب، فمن تلقاها فاشترى منها شيئًا فصاحبه بالخيار إذا أتى السوق\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه من طريق هشام بن حسان به، وقد تقدم تخريجه في الحديث رقم (٥٣٤٢).","vol":"12","page":123},{"text":"٥٣٤٥ - حدثنا أبو حاتم الرازي، وأبو داود السجستاني، قالا: حدثنا أبو توبة الربيع ابن نافع، قال: حدثنا عبيد الله -يعني ابن عمر- عن أيوب السختياني، عن ابن سيرين، عن أبي هريرة، أن النبي ﷺ \"نهى عن تلقي الجلب، فمن تلقاه متلق فاشتراه فصاحب السلعة بالخيار إذا ورد السوق\" (^١).\n_________\n(^١) إسناده صحيح، وأخرجه مسلم في صحيحه من طريق ابن سيرين به بألفاظ متقاربة وقد تقدم تخريجه، وقد أخرجه أبو داود في سننه (٣/ ٧٣١) في كتاب البيوع، باب التلقي من طريق أبي الربيع به بتمامه، وأخرجه ابن أبي حاتم في العلل (١/ ٣٩٣) من طريق بقية، عن ابن وهب الأسدي عن أيوب به إلا أنه قال: \"إذا دخل المصر\" قال أبو حاتم: ليس في شيء من الحديث إذا دخل المصر، وأبو وهب هو عبيد الله ابن عمرو الرقي.","vol":"12","page":124},{"text":"٥٣٤٦ - حدثني أحمد بن عصام (^١) الأصبهاني، قال: حدثنا يوسف ابن يعقوب، قال: حدثنا سليمان التيمي، عن أبي عثمان النهدي (^٢)، عن ابن مسعود، أن رسول الله ﷺ قال: \"لا تلقوا الجلب، ولا يبيع حاضر\n⦗١٢٥⦘ لباد\" (^٣). رواه بندار (^٤) عن يحيى (^٥) عن سليمان فقال: نهى النبي ﷺ عن تلقيِّ البيوع (^٦).\n_________\n(^١) ابن عبد المجيد بن كثير بن أبي عمرة الأنصاري، الأصبهاني، أبو يحيى.\n(^٢) عبد الرحمن بن مِل.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه في كتاب البيوع، باب تحريم تلقي الجلب (٣/ ١١٥٦)، من طريق عبد الله بن المبارك، عن التيمي، به ولفظه \"أنه نهى عن تلقي البيوع\".\n(^٤) محمد بن بشار.\n(^٥) ابن سعيد القطان.\n(^٦) ذكره أبو عوانة -هكذا- معلقا، وقد أخرجه ابن ماجه في سننه (٢/ ٦٣٥) في كتاب التجارات، باب النهي عن تلقي الجلب من طريق يحيى بن سعيد، عن سليمان به بتمامه.","vol":"12","page":124},{"text":"٥٣٤٧ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن أبي بكر (^٢)، قال: حدثنا يحيى بن سعيد، ومعتمر بن سليمان، عن التيمي، عن أبي عثمان (^٣)، عن ابن مسعود، قال: \"من اشترى محفلةً (^٤) فردها فليرد معها صاعًا، قال ونهى النبي ﷺ عن تلقي البيوع\" (^٥).\n⦗١٢٦⦘ آخر الجزء الثاني (^٦) والعشرين من أصل سماع أبي المظفر السمعاني (^٧) ﵀ وهو آخر المجلد الأول من الأصل (^٨).\n_________\n(^١) يوسف بن يعقوب.\n(^٢) المقدّمي، أبو عبد الله.\n(^٣) النهدي.\n(^٤) المحفلة: الشاة، أو البقرة، أو الناقة لا يحلبها صاحبها أيامًا حتى يجتمع لبنها في ضرعها. (النهاية ٣/ ٤٠٨).\n(^٥) إسناده صحيح، أخرجه بهذا اللفظ البخاري في صحيحه (٤/ ٢٦١) كتاب البيوع، =\n⦗١٢٦⦘ = باب النهي للبائع أن لا يحفل الإبل والبقر والغنم كل محفلة. . . الخ، من طريق معتمر قال سمعت أبي به فذكره إلا أنه قال \"شاة محفلة\" وقال في آخره \"صاعًا من تمر\".\n(^٦) هكذا كتب في آخر (ك ٣/ ١٣٩) بخط الناسخ.\n(^٧) منصور بن محمد التميمي، الإمام العلامة صاحب التصانيف، (ت: ٤٨٩ هـ). (سير أعلام النبلاء ١٩/ ١١٤).\n(^٨) وكتب بهامش المخطوط: \"بلغ السماع من أول المسند إلى هنا على الشيخ العالم فخر الدين أبي المظفر عبد الرحيم بن أبي سعد عبد الكريم بن محمد بن منصور السمعاني الإمام العالم ضياء الدين أبي عبد الله محمد بن عبد الواحد\".","vol":"12","page":125},{"text":"<span data-type='title' id=toc-810>باب الخبر المبين أن المتبايعين إذا تبايعا كان لهما الخيار حتى يتفرقا بأبدانهما.</span>","vol":"12","page":127},{"text":"٥٣٤٨ - حدثنا محمد بن عبيد الله المنادي (^١)، قال: حدثنا روح ابن عبادة، عن ابن جريج، وصخر بن جويرية، قالا: حدثنا نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"إذا ابتاع المتبايعان فكل واحد منهما من بيعه بالخيار ما لم يتفرقا، أو يكون بيعهما عن خيار\". وزاد ابن جريج في حديثه: \"فإذا كان ثم خيار فقد وجب البيع\" (^٢).\nوفي حديث ابن جريج أيضًا، قال نافع: وكان ابن عمر إذا بايع رجلًا فأراد أن لا يقيله قام فمشى هنيهة ثم رجع إليه.\n_________\n(^١) أبو جعفر.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب ثبوت خيار من طريق سفيان بن عيينة، عن ابن جريج به فذكره بتمامه، وفي هذا الحديث فائدة، وهي أن أبا عوانة ذكر أن الذي يمشي هو ابن عمر ﵄، وفي مسلم لم يصرِّح بذلك.","vol":"12","page":127},{"text":"٥٣٤٩ - حدثنا علي بن الحسن الدَّرَابجِرْدي (^١)، قال: حدثنا عبد المجيد ابن عبد العزيز (^٢)، عن ابن جريج، ح.\n⦗١٢٨⦘ وحدثنا يوسف بن مسلم (^٣)، قال: حدثنا حجاج (^٤)، عن ابن جريج أخبرني نافع، عن ابن عمر، قال: قال النبي ﷺ: \"إذا تبايع المتبايعان فكل واحد منهما بالخيار من بيعه ما لم يتفرقا أو يكون بيعهما عن خيار، فإذا كان بيعهما عن خيار فقد وجب البيع\" (^٥).\n_________\n(^١) علي بن الحسن بن موسى الهلالي.\n(^٢) ابن أبي روّاد.\n(^٣) المصيصي.\n(^٤) ابن محمد الأعور.\n(^٥) إسناده حسن، لغيره، لأن فيه عبد المجيد بن عبد العزيز، لكن تابعه حجاج الأعور وهو ثقة ثبت، وانظر الحديث الذي قبله.","vol":"12","page":127},{"text":"٥٣٥٠ - حدثنا موهب بن يزيد بن موهب (^١)، ويونس بن عبد الأعلى، قالا: حدثنا ابن وهب، قال: أخبرني الليث بن سعد، أن نافعًا حدثه، عن ابن عمر، ح.\nوحدثنا الربيع بن سليمان حدثنا شعيب بن الليث وأسد بن موسى قالا: حدثنا الليث، عن نافع، عن ابن عمر، ح.\nوحدثنا الصاغاني، قال: حدثنا أبو النضر، قال: حدثنا الليث، حدثني نافع عن ابن عمر، ح.\nوحدثنا محمد بن حيّويه، قال: حدثنا أحمد بن يونس، قالا: حدثنا\n⦗١٢٩⦘ ليث، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"إذا تبايع الرجلان فكل واحد منهما بالخيار ما لم يتفرّقا وكانا جميعا، أو يخيِّر أحدهما الآخر، فإن خيَّر أحدُهُما الآخر فتبايعا على ذلك، فقد وجب البيع، وإن تفرقا بعد أن تبايعا ولم يترك واحد منهما البيع فقد وجب البيع\" (^٢) حديثهم واحد.\n_________\n(^١) موهب بن يزيد بن موهب الرملي، أبو سعيد، قال عنه ابن أبي حاتم: صدوق، ت / ٢٦١ هـ. انظر: الجرح والتعديل (٨/ ٤١٥)، تاريخ مولد العلماء ووفياتهم، الصفحة (٥٧٤).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب ثبوت خيار المجلس للمتبايعين، من طريقي قتيبة بن سعيد، ومحمد بن رمح كلاهما عن ليث به بتمامه. وأخرجه البخاري في صحيحه (٤/ ٣٣٢) في كتاب البيوع، باب إذا خَيَّر أحدهما صاحبه بعد البيع فقد وجب البيع، من طريق قتيبة، حدثنا الليث به بتمامه.","vol":"12","page":128},{"text":"<span data-type='title' id=toc-811>[باب] بيان إبطال الخيار قبل الافتراق إذا قال البائع للمشتري بعد وجوب البيع: \"اختر\" أو يقوله المشتري للبائع</span>","vol":"12","page":130},{"text":"٥٣٥١ - حدثنا أحمد بن الأزهر قال: حدثنا أبو أسامة (^١)، عن عبيد الله ابن عمر، عن نافع، عن ابن عمر، قال: قال نبي الله ﷺ: \"البيعان بالخيار ما لم يتفرقا\" (^٢).\nرواه ابن نمير (^٣) عن عبيد الله وزاد: \"إلا بيع الخيار\" (^٤).\n_________\n(^١) حماد بن أسامة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب ثبوت خيار المجلس للمتبايعين، من طرق عن يحيى القطان، ومحمد بن بشر، وعبد الله بن نمير، كلهم عن عبيد الله به نحوه. إلا أن مسلما ساق الإسناد، وأحال على متن رواية مالك عن نافع، وأبو عوانة ذكر الإسناد والمتن.\n(^٣) عبد الله.\n(^٤) إسناده معلق، لكن تقدم في تخريج الحديث الذي قبله موصولًا.","vol":"12","page":130},{"text":"٥٣٥٢ - حدثنا أحمد بن سعيد الدارمي، والصغاني (^١)، قالا: حدثنا سعيد بن عامر (^٢)، قال: حدثنا سعيد بن أبي عروبة، عن أيوب، عن نافع عن ابن عمر، عن النبي ﷺ قال: \"البيعان بالخيار ما لم\n⦗١٣١⦘ يتفرقا\" أو يقول: \"أُخَيّر\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الضُبَعي.\n(^٣) إسناده صحيح، ذكره مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب ثبوت خيار المجلس في المتابعات من طريقي إسماعيل، وحماد بن زيد جميعًا عن أيوب به، ذكر الإسناد، ولم يسق المتن، وأحال على رواية أيوب عن نافع، وأبو عوانة ذكر الإسناد والمتن. وأخرجه البخاري في صحيحه (٤/ ٣٢٧) في كتاب البيوع، باب إذا لم يوقت الخيار هل يجوز البيع؟ من طريق حماد بن زيد، حدثنا أيوب به فذكره.","vol":"12","page":130},{"text":"٥٣٥٣ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا أحمد ابن إسحاق (^١)، ح.\nوحدثنا محمد بن حيّويه، قال: حدثنا معلَّى بن أسد، قال: حدثنا (^٢)، وهيب بن خالد، عن أيوب، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"البيعان بالخيار ما لم يتفرقا، أو يكون بيع خيار\".\nوقال معلى: \"إلا بيع الخيار\" (^٣).\n_________\n(^١) الحضرمي.\n(^٢) هكذا في الأصل، والصواب \"قالا حدثنا\".\n(^٣) إسناده صحيح، وقد مضى تخريجه في الحديث الذي قبله.","vol":"12","page":131},{"text":"<span data-type='title' id=toc-812>[باب] بيان إجازة الخيار في البيع ثلاثة أيام والدليل على إباحة أكثر من ذلك من غير توقيت</span>","vol":"12","page":132},{"text":"٥٣٥٤ - حدثنا مسدد (^١)، قال: حدثنا قتيبة (^٢)، قال: حدثنا يعقوب ابن عبد الرحمن القاري، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن النبي ﷺ قال: \"من ابتاع شاة مصراة فهو فيها بالخيار ثلاثة أيام، إن شاء أمسكها، وإن شاء ردها ورد معها صاعًا من تمر\" (^٣).\nرواه إبراهيم بن حمزة عن أبي حازم عن سهيل بمثله (^٤).\n_________\n(^١) ابن قطن بن إبراهيم، أبو الحسن النيسابوري.\n(^٢) ابن سعيد.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٨) في كتاب البيوع، باب حكم المصراة، قال: حدثنا قتيبة بن سعيد به فذكره بتمامه.\n(^٤) إسناده معلق، انظر ما قبله، ولم أقف على من وصله.","vol":"12","page":132},{"text":"٥٣٥٥ - حدثنا أبو أمية (^١)، قال: حدثنا أبو النعمان (^٢)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"البيعان بالخيار ما لم يتفرقا، أو يقول أحدهما لصاحبه اختر\" وربما قال: \"أو يكون بيع الخيار\" (^٣).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) هو محمد بن الفضل.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب =\n⦗١٣٣⦘ = ثبوت خيار المجلس، من طريق إسماعيل وأبي كامل جميعا عن أيوب، عن نافع به، فذكر الإسناد ولم يسق المتن، بل أحال على رواية مالك، عن نافع به نحوه، وأبو عوانة ذكر الإسناد والمتن، وبهذا اللفظ أخرجه البخاري في صحيحه كما تقدم.","vol":"12","page":132},{"text":"٥٣٥٦ - أخبرنا يونس (^١)، قال: أخبرنا ابن وهب (^٢)، أن مالكًا حدثه، ح. وحدثنا أبو جعفر الدارمي، قال: حدثنا روح، قال: حدثنا مالك، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"المتبايعان كل واحد منهما بالخيار على صاحبه ما لم يتفرقا إلا بيع الخيار\" (^٣).\nقال ابن وهب: قال مالك: وليس لهذا عندنا حد معروف ولا أمر معمول به.\n_________\n(^١) ابن عبد الأعلى.\n(^٢) عبد الله.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٣) في كتاب البيوع، باب ثبوت خيار المجلس للمتبايعين، من طريق يحيى بن يحيى قال: قرأت على مالك فذكره بتمامه. وأخرجه البخاري في صحيحه (٤/ ٣٢٨) في كتاب البيوع، باب البيعان بالخيار، من طريق عبد الله بن يوسف، عن مالك به بتمامه.","vol":"12","page":133},{"text":"٥٣٥٧ - حدثنا ابن حيوية (^١)، قال: حدثنا مطرف (^٢)، ويحيى (^٣)، عن مالك بمثله (^٤).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) مطرف بن عبد الله بن مطرف اليساري.\n(^٣) ابن يحيى الليثي.\n(^٤) تقدم تخريجه.","vol":"12","page":133},{"text":"<span data-type='title' id=toc-813>باب ذكر الخبر المبطل بيع البَيِّعين ما داما جميعا وإن خيَّر أحدهما صاحبه فاختار البيع</span>","vol":"12","page":134},{"text":"٥٣٥٨ - حدثنا أبو جعفر الدارمي (^١)، قال: حدثنا حَبَّان ابن هلال (^٢) وسعيد بن عامر (^٣)، قالا: حدثنا شعبة، ح.\nوحدثنا إبراهيم بن مرزوق (^٤)، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن عبد الله بن دينار، عن عبد الله بن عمر، أن النبي ﷺ قال: \"كل بيّعين فلا بيع بينهما حتى يتفرقا إلا بيع الخيار\" (^٥).\nقال وهب: \"أو يكون بيع خيار\" (^٦).\n_________\n(^١) أحمد بن سعيد الدارمي.\n(^٢) البصري.\n(^٣) الضبعي.\n(^٤) الأموي.\n(^٥) إسناده صحيح. بطرقه. وقد أخرجه مسلم في صحيحه (٣/ ١١٦٤) في كتاب البيوع، باب ثبوت خيار المجلس للمتبايعين، من طرق عن يحيى بن يحيى ويحيى بن أيوب، وقتيبة ابن سعيد، وابن حجر جميعًا عن إسماعيل بن جعفر عن عبد الله بن دينار به بتمامه.\n(^٦) هذه اللفظة من زوائد أبي عوانة على مسلم، ومن طريق إبراهيم بن مرزوق عن وهب به، مع هذه الزيادة أخرجها الطحاوي في شرح معاني الآثار (٤/ ١٢).","vol":"12","page":134},{"text":"٥٣٥٩ - حدثنا أبو قلابة (^١)، قال: حدثنا سعيد بن عامر وبشر\n⦗١٣٥⦘ ابن عمر (^٢)، قالا: حدثنا شعبة بمثل حديث الدارمي \"إلا بيع الخيار\" (^٣).\n_________\n(^١) عبد الملك بن محمد.\n(^٢) الزهراني.\n(^٣) إسناده حسن، انظر تخريج الحديث رقم (٥٣٥٨).","vol":"12","page":134},{"text":"٥٣٦٠ - حدثنا أبو جعفر الدارمي (^١)، قال: حدثنا أبو نعيم (^٢)، ح.\nوحدثنا أبو العباس الغزي (^٣)، قال: حدثنا الفريابي (^٤)، قالا: حدثنا سفيان (^٥)، عن عبد الله بن دينار، عن ابن عمر، قال: قال النبي ﷺ: \"كل بيعين لا بيع بينهما حتى يتفرقا إلا بالخيار\" (^٦).\n_________\n(^١) أحمد بن سعيد.\n(^٢) الفضل بن دكين.\n(^٣) عبد الله بن محمد بن عمرو.\n(^٤) محمد بن يوسف.\n(^٥) الثوري.\n(^٦) إسناده صحيح، وقد تقدم ذكر أن مسلمًا أخرجه من طرق عن عبد الله بن دينار في الحديث رقم (٥٨٥٣) وقد أخرجه النسائي في سننه (المجتبى ٧/ ٢٥٠) في كتاب البيوع، باب ذكر الاختلاف على عبد الله بن دينار في لفظ الحديث، من طريق سفيان به نحوه.\nوأخرجه أحمد في مسنده (٢/ ١٣٥) من طريق الفضل بن دكين به بتمامه.","vol":"12","page":135},{"text":"<span data-type='title' id=toc-814>[باب] بيان محق البركة من بيع البيعين إذا كذبا وخانا ولم ينصح أحدهما صاحبه، وأنهما إذا صدقا وبين أحدهما صاحبه ما في المبيع مما يخافا عليه بورك لهما فيه</span>","vol":"12","page":136},{"text":"٥٣٦١ - أخبرنا سعدان بن يزيد البزّاز، قال: حدثنا إسحاق ابن يوسف الأزرق، قال: حدثنا سعيد بن أبي عروبة، ح.\nوحدثنا محمد بن عبيد الله بن المنادي، قال: حدثنا روح بن عبادة، قال: حدثنا سعيد (^١) وشعبة، ح.\nحدثنا أبو جعفر الدارمي وعباس الدوري، قالا: حدثنا سعيد ابن عامر، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن صالح أبي الخليل، عن عبد الله بن الحارث بن نوفل، عن حكيم بن حزام، عن رسول الله ﷺ \"البيِّعان بالخيار ما لم يتفرقا، فإن صدقا وبيَّنا بورك لهما في بيعهما، وإن كذبا وكتما محقت بركة بيعهما\" (^٢) حديثهم واحد.\n_________\n(^١) ابن أبي عروبة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٤) في كتاب البيوع، باب الصدق في البيع والبيان، من طرق يحيى بن سعيد، وعبد الرحمن بن مهدي، قالا: حدثنا شعبة، به بتمامه، وقد أخرجه البخاري في صحيحه (٤/ ٣٢٦) في كتاب البيوع، باب كم يجوز الخيار، من طريق همام، عن قتادة به مختصرًا، وفي باب البيعان بالخيار ما لم يتفرقا من طريق شعبة به بتمامه.","vol":"12","page":136},{"text":"٥٣٦٢ - حدثنا أبو جعفر الدارمي، قال: حدثنا هاشم بن القاسم (^١) ح.\nوحدثنا أبو أمية (^٢)، قال: حدثنا الحسن بن موسى الأشيب، ح.\nوحدثنا أبو قلابة (^٣)، قال: حدثنا عبد الصمد بن عبد الوارث وأبو الوليد (^٤)، قالوا: حدثنا شعبة، عن قتادة، عن أبي الخليل، عن عبد الله ابن الحارث، عن حكيم بن حزام، قال: قال رسول الله ﷺ: \"البيعان بالخيار ما لم يتفرقا، فإن صدقا وبيَّنا بورك لهما في بيعهما، وإن كذبا وكتما محقت بركة بيعهما\" (^٥).\n_________\n(^١) الليثي مولاهم.\n(^٢) محمد بن إبراهيم.\n(^٣) عبد الملك بن محمد.\n(^٤) الطيالسي.\n(^٥) إسناده صحيح، وقد أخرجه أبو داود في سننه (٣/ ٧٣٦) في كتاب البيوع، باب في خيار المتبايعين، من طريق أبي الوليد عن شعبة به بتمامه، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":137},{"text":"٥٣٦٣ - حدثنا أبو عبيد الله حماد بن الحسن (^١) وأبو جعفر الدارمي (^٢)، قالا: حدثنا حبان بن هلال، قال: حدثنا همام (^٣)، قال: حدثنا قتادة، عن\n⦗١٣٨⦘ صالح أبي الخليل، عن عبد الله بن الحارث، عن حكيم بن حزام، قال: قال رسول الله ﷺ: \"البيعان بالخيار ما لم يتفرقا، فإن صدقا وبينا بورك لهما في بيعهما، وإن كذبا وكتما فعسى أن يربحا ربحًا، ويمحقا بركة بيعهما\" (^٤).\nقال همام: وجدته في كتابي: \"ما لم يتفرقا أو يخير ثلاث مرار\".\nقال همام: وحدثني أبو التياح (^٥)، أنه سمع عبد الله بن الحارث بهذا الحديث، عن حكيم بن حزام، عن النبي ﷺ بمثله (^٦).\n_________\n(^١) ابن عنبسة الوراق النهشلي، البصري.\n(^٢) أحمد بن سعيد.\n(^٣) ابن يحيى العوذي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٤) في كتاب البيوع، باب الصدق في البيع والبيان، من طريق همام عن أبي التياح بمثله. كما أخرجه البخاري في صحيحه (٤/ ٣٣٤) في كتاب البيوع، باب إذا كان البائع بالخيار هل يجوز البيع؟.\nمن طريق حبان بن هلال به بتمامه.\n(^٥) يزيد بن حميد.\n(^٦) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":137},{"text":"٥٣٦٤ - حدثنا أبو أمية (^١)، قال: حدثنا موسى بن داود، قال: حدثنا همام بمثله إلى قوله \"أن يربحا ربحًا، ويمحقا بركة بيعهما\" (^٢).\n_________\n(^١) محمد بن إبراهيم.\n(^٢) تقدم تخريجه في الحديث رقم (٥٣٦٣).","vol":"12","page":138},{"text":"<span data-type='title' id=toc-815>[باب] بيان حظر الخديعة في البيوع، والدليل على أن البائع المخدوع للمشتري مأثوم ماض بيعه، وأن المخدوع إذا قال للبائع قبل انعقاد البيع لا خديعة كان بيعًا فاسدًا</span>","vol":"12","page":139},{"text":"٥٣٦٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، ح. وحدثنا أبو قِلابة (^٢)، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة، عن عبد الله بن دينار، عن ابن عمر، أن رجلًا من قريش (^٣)، قال: يا رسول الله إنِّي أخدع في البيع. فقال النبي ﷺ: \"قل لا خِلابة\" (^٤) (^٥).\n_________\n(^١) الطيالسي.\n(^٢) عبد الملك بن محمد.\n(^٣) قيل هو منقذ بن عمرو. انظر فتح الباري (٤/ ٣٣٧).\n(^٤) بكسر الخاء أي لا خديعة، (النهاية ٢/ ٥٨).\n(^٥) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٦٤) في كتاب البيوع، باب من يخدع في البيع، من طريق محمد بن جعفر عن شعبة به مثله، ومن طريق وكيع، حدثنا سفيان عن عبد الله بن دينار به مثله. ومن طريق إسماعيل بن جعفر عن عبد الله ابن دينار به مثله إلا أنه قال في آخره \"فكان إذا بايع يقول: لا خيابة\" قلت: فكان الرجل ألثغ فيقلب اللام ياء. وانظر النهاية (٢/ ٥٨).\nوقد أخرجه البخاري في صحيحه (٤/ ٣٣٧) في كتاب البيوع، باب ما يكره من الخداع في البيع، من طريق مالك، عن ابن دينار، به مثله. وأخرجه كذلك في كتاب الاستقراض، باب ما ينهى عن إضاعة المال (٥/ ٦٧) من طريق سفيان =\n⦗١٤٠⦘ = به بتمامه.","vol":"12","page":139},{"text":"٥٣٦٦ - وأخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان كلاهما، عن عبد الله بن دينار قال: سمعت ابن عمر يقول: جاء رجل إلى رسول الله ﷺ فقال إني أخدع في البيع. فقال: \"من بايعت فقل لا خلابة\" (^٣). زاد مالك وكان الرَّجل إذا بايع يقول: لا خِلابة.\n_________\n(^١) عبد الله بن محمد الأزدي.\n(^٢) محمد بن يوسف.\n(^٣) إسناده صحيح، وقد أخرجه مالك في موطئه (٥٢٧) في كتاب البيوع، باب جامع البيوع، عنه عن عبد الله بن دينار به بتمامه. وقد تقدم تخريجه في الذي قبله.","vol":"12","page":140},{"text":"٥٣٦٧ - حدثني أبي (^١) ﵀، قال: حدثنا علي بن حُجْر (^٢)، حدثنا إسماعيل بن جعفر (^٣)، عن عبد الله بن دينار، عن ابن عمر بمثله إلا أنه قال: فكان إذا بايع يقول: \"لا خيابة\" (^٤).\n_________\n(^١) إسحاق بن إبراهيم الإسفرائيني.\n(^٢) ابن إياس السَّعدي.\n(^٣) ابن أبي كثير الأنصاري.\n(^٤) إسناده صحيح، وقد تقدم فيما مضى أن مسلمًا أخرجه، وتفسير هذه الكلمة في أول الباب.","vol":"12","page":140},{"text":"٥٣٦٨ - حدثنا عبد الرحمن بن بشر بن الحكم (^١)، قال: حدثنا سفيان بن عيينة، عن ابن إسحاق (^٢)، عن نافع، عن ابن عمر، أن رجلًا كان يخدع في البيع فقال له النبي ﷺ وقل \"لا خلابة\". قال سمعته يقول: \"لا خلابة\" \"لا خذابة\" (^٣).\n_________\n(^١) العبدي، أبو محمد.\n(^٢) محمد بن إسحاق.\n(^٣) في إسناده محمد بن إسحاق مدلس وقد عنعن. ومعنى \"لا خذابة\" هو معنى \"لا خلابة\" لكن في لسان الرجل شيء فقلب \"اللام\" ذالًا\".","vol":"12","page":141},{"text":"٥٣٦٩ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج قال: أخبرني موسى بن عقبة، عن عبد الله بن كيسان (^٣)، عن ابن عمر قال: ذكر للنبي ﷺ رجل يخدع في البيوع فقال النبي ﷺ: \"من بايعت فقل لا خلابة\" فكان إذا بايع قال: \"لا خلابة\" (^٤).\n_________\n(^١) المصيصي.\n(^٢) ابن محمد المصيصي.\n(^٣) التميمي.\n(^٤) إسناده صحيح، وهذا الإسناد من زوائد أبي عوانة على الكتب الستة والله أعلم.","vol":"12","page":141},{"text":"<span data-type='title' id=toc-816>باب حظر النجش، والناجش: هو الرجل يدفع إليه السلعة يبيعها ويؤمر أن يعطى بها عطية</span>","vol":"12","page":142},{"text":"٥٣٧٠ - حدثنا محمد بن يحيى والجرجاني (^١)، قالا: حدثنا عبد الرزاق (^٢)، قال: حدثنا معمر (^٣)، عن الزهري (^٤)، عن سعيد بن المسيب، عن أبي هريرة، قال: قال رسول الله ﷺ \"لا يبيع حاضر لباد، ولا تناجشوا، ولا يزيد أحدكم على بيع أخيه\" (^٥).\n_________\n(^١) الحسن بن يحيى العبدي.\n(^٢) الصنعاني.\n(^٣) ابن راشد.\n(^٤) محمد بن شهاب.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١٠٣٣) في كتاب النكاح، باب تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك من طريقي عبد الرزاق، وعبد الأعلى جميعًا عن معمر به نحوه مطولًا.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٢٣) في كتاب الشروط، باب ما لا يجوز من الشروط، من طريق يزيد بن زريع حدثنا معمر به نحوه مطولًا.","vol":"12","page":142},{"text":"٥٣٧١ - حدثنا أبو داود الحراني (^١) حدثنا علي بن المديني، قال: حدثنا سفيان بن عيينة، قال: حدثنا الزهري، عن سعيد بن المسيب، عن أبي هريرة، عن النبي ﷺ قال: \"لا تناجشوا، ولا يبيع حاضر لباد، ولا يبيع\n⦗١٤٣⦘ الرجل على بيع أخيه، ولا يخطب على خطبة أخيه، ولا تسأل المرأة طلاق أختها لتكتفئ (^٢) ما في إنائها\" (^٣). واللفظ لمحمد بن يحيى (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) جاء في بعض روايات البخاري \"لتكفأ\" والمعنى واحد، وهذا تمثيل لإمالة الضرَّة حقّ صاحبتها من زوجها إلى نفسها إذا سألت طلاقها. (النهاية ٤/ ١٨٢).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٢/ ١٠٣٣) في كتاب النكاح، باب تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك، من طريق عمرو الناقد، وزهير بن حرب، وابن أبي عمر جميعًا عن سفيان بن عيينة به، بألفاظ مقاربة. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٥٣) من طريق سفيان به نحوه.\n(^٤) لم يشر المصنف إلى أن محمد بن يحيى حدثه إلا إذا كان يشير إلى الحديث الذي قبله.","vol":"12","page":142},{"text":"٥٣٧٢ - حدثنا يزيد بن سنان البصري، قال: حدثنا بشر بن عمر (^١) والقعنبي، عن مالك، عن نافع، عن ابن عمر، أن النبي ﷺ \"نهى أن تلقى السلع حتى يهبط بها الأسواق ونهى عن النجش\" (^٢).\n_________\n(^١) الزهراني.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٦) في كتاب البيوع، في باب تحريم تلقي الجلب، من طريق ابن مهدي، عن مالك، ساق الإسناد ولم يذكر المتن، وأحال به على رواية عبيد الله، وأبو عوانة ساق الإسناد والمتن.","vol":"12","page":143},{"text":"٥٣٧٣ - حدثنا أبو داود السجستاني، قال: حدثنا القعنبي بمثله ولم يذكر النجش (^١).\n_________\n(^١) أخرجه أبو داود في سننه، في كتاب الإجارة، باب في التلقي (ح ٣٤٣٨) عن القعنبي به.","vol":"12","page":143},{"text":"٥٣٧٤ - حدثنا محمد بن عوف (^١)، قال: حدثنا عثمان بن سعيد (^٢)، قال: حدثنا مالك. وحدثنا محمد بن حيويه (^٣)، قال: أخبرنا يحيى بن يحيى (^٤) قال: قرأت على مالك، ح.\nوحدثنا الصغاني (^٥)، قال: أخبرنا عبد الله بن عبد الحكم (^٦)، عن مالك، ح. وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدَّثه، عن نافع، عن ابن عمر، أن النبي ﷺ \"نهى عن النجش\" (^٧).\n_________\n(^١) ابن سفيان الطائي، أبو جعفر الحمصي.\n(^٢) ابن كثير بن دينار القرشي مولاهم.\n(^٣) محمد بن يحيى بن موسى.\n(^٤) الليثي.\n(^٥) محمد بن إسحاق.\n(^٦) ابن أعين المصري، أبو محمد الفقيه.\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٦) في كتاب البيوع، في باب تحريم بيع الرجل على بيع أخيه وسومه، وتحريم النجش، وتحريم التصرية، من طريق يحيى بن يحيى قال: قرأت على مالك فذكره بتمامه.","vol":"12","page":144},{"text":"٥٣٧٥ - حدثني السرَّاج (^١)، قال: حدثنا يحيى بن محمد بن السكن، قال: حدثنا محمد بن جهضم (^٢)، قال: حدثنا إسماعيل بن جعفر (^٣)،\n⦗١٤٥⦘ عن عمر بن نافع (^٤)، عن أبيه (^٥)، عن ابن عمر، عن النبي ﷺ بمثله (^٦).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عبد الله الثقفي.\n(^٣) ابن أبي كثير الأنصاري.\n(^٤) العدوي (مولاهم).\n(^٥) نافع مولى ابن عمر.\n(^٦) إسناده حسن، وهذا الإسناد من زوائد أبي عوانة على الكتب الستة ومسند أحمد.","vol":"12","page":144},{"text":"<span data-type='title' id=toc-817>[باب] بيان حظر بيع الحاضر للبادي</span>","vol":"12","page":146},{"text":"٥٣٧٦ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن أبي الزبير (^١) سمعت جابر بن عبد الله يقول: قال النبي ﷺ: \"لا يبيع حاضر لباد، دعوا الناس يرزق الله بعضهم من بعض\" (^٢).\n_________\n(^١) محمد بن مسلم بن تدرس.\n(^٢) إسناده صحيح، وأبو الزبير مدلس إلا أنه صرح بالتحديث، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٧) في كتاب البيوع، باب تحريم بيع الحاضر للبادي، من طريقي أبي بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا سفيان بن عيينة، عن أبي الزبير عن جابر به، بمثله. ومن طريق زهير وأبي خيثمة عن أبي الزبير عن جابر به، نحوه، بعنعنة أبي الزبير، وأبو عوانة صرح بالتحديث.","vol":"12","page":146},{"text":"٥٣٧٧ - حدثنا عمار بن رجاء (^١)، قال: حدثنا روح بن عبادة، قال: أخبرنا ابن جريج، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ: \"لا يبيع حاضر لباد، دعوا الناس يرزق الله بعضهم من بعض\" (^٢).\n_________\n(^١) التغلبي الإستراباذي.\n(^٢) في إسناده عبد الملك بن جريج مدلس وقد عنعن، وأبو الزبير كذلك إلا أن أبا الزبير صرح بالسماع كما في الحديث الذي قبله، وقد أخرجه النسائي في سننه (٨/ ٢٥٦) في كتاب البيوع، باب بيع الحاضر للبادي من طريق ابن جريج مصرحًا بسماعه قال: أخبرني أبو الزبير، به بتمامه.","vol":"12","page":146},{"text":"٥٣٧٨ - حدثنا الحسن بن عمر أبو محمد الميموني (^١) قال: حدثنا\n⦗١٤٧⦘ أحمد بن عبد الملك (^٢).\nوحدثنا محمد بن المروزي (^٣) وأبو عبد الله السختياني (^٤)، قالا: [ثنا] [¬*] أحمد بن يونس (^٥) [ح] [¬**].\nوحدثنا أبو داود السجزي، قال: حدثنا النفيلي (^٦)، قالوا: حدثنا زهير (^٧)، قال: حدثنا أبو الزبير، عن جابر، قال: قال النبي ﷺ: \"لا يبيع حاضر لباد، دعوا الناس يرزق الله بعضهم من بعض\" (^٨).\n_________\n(^١) الحسن بن عمر بن عبد الحميد الميموني، أبو محمد.\n(^٢) ابن واقد الحراني الأموي.\n(^٣) محمد بن معاذ بن يوسف المروزي.\n(^٤) هو: إسحاق بن إبراهيم السختياني الجُرجاني.\n(^٥) أحمد بن عبد الله بن يونس.\n(^٦) عبد الله بن محمد بن علي النُفَيلي.\n(^٧) ابن معاوية.\n(^٨) إسناده صحيح، وقد أخرجه مسلم من طريق زهير بن معاوية. وقد تقدم ذكره في (٥٣٧٦)، وأخرجه أبو داود في سننه (٣/ ٧٢١) في كتاب البيوع، باب النهي أن يبيع حاضر لباد، من طريق عبد الله ابن محمد النفيلي به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي بكوبريللو (٣/ ق ١٤٣/ أ)، وط. دار المعرفة (٣/ ٢٧٣).\n[¬**] قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي بكوبريللو (٣/ ق ١٤٣/ أ)، وط. دار المعرفة (٣/ ٢٧٣)، والصواب: \"قالا: ثنا أحمد بن يونس. ح\".","vol":"12","page":146},{"text":"٥٣٧٩ - حدثنا محمد بن يحيى والحسن بن أبي الربيع ومحمد ابن علي النجَّار الصغاني، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاوس (^١)، عن أبيه (^٢)، عن ابن عباس قال: \"نهى رسول الله ﷺ أن يُتَلقى\n⦗١٤٨⦘ الركبان، وأن يبيع حاضر لباد\" (^٣). زاد محمد بن يحيى والجرجاني (^٤) قلت: لابن عباس: ما قوله لا يبيع حاضر لباد؟ قال: لا يكون له سمسارًا (^٥)، ح.\nوحدثنا أبو داود السجزي، قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن ثور، عن معمر بمثله قلت: ما يبيع حاضرٌ لبادٍ، قال لا يكون له سمسارًا (^٦).\n_________\n(^١) عبد الله بن طاوس بن كيسان.\n(^٢) طاوس بن كيسان.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٧) في كتاب البيوع، باب تحريم بيع الحاضر للبادي، من طريقي إسحاق بن إبراهيم، وعبد بن حميد، قالا: حدثنا عبد الرزاق به بتمامه. وذكر في آخره قال: قلت لابن عباس ما قوله حاضر لباد؟ قال: لا يكن سمسارًا.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٧٠) في كتاب البيوع، باب هل يبيع حاضر لباد بغير أجر؟ من طريق عبد الواحد، حدثنا معمر فذكره، مع تفسير ابن عباس.\n(^٤) الحسن بن يحيى.\n(^٥) السِمْسَار: هو اسم للذي يدخل بين البائع والمشتري متوسطًا لإمضاء البيع. (النهاية ٢/ ٤٠٠).\n(^٦) سنن أبي داود (٣/ ٧١٩) كتاب البيوع، باب في النهي أن يبيع حاضر لباد.","vol":"12","page":147},{"text":"٥٣٨٠ - حدثنا إبراهيم بن أبي سفيان القيسراني، حدثنا الفريابي (^١)، قال: حدثنا سفيان (^٢).\n⦗١٤٩⦘ وحدثنا محمد بن علي النجار (^٣)، قال: حدثنا عبد الرزاق، [¬*] الثوري، عن يونس (^٤)، عن ابن سيرين، عن أنس قال: نهينا أن يبيع حاضر لباد وإن كان أباه وأخاه (^٥). روى ابن عون (^٦)، عن محمد بن سيرين، عن أنس قال: [¬**] أن يبيع حاضر لباد (^٧).\n_________\n(^١) محمد بن يوسف.\n(^٢) الثوري.\n(^٣) الصنعاني.\n(^٤) ابن عبيد.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٨) في كتاب البيوع، باب تحريم بيع الحاضر للبادي، من طريق هشيم، عن يونس به بتمامه.\n(^٦) عبد الله.\n(^٧) علقه المصنف، وقد ساقه مسلم في صحيحه مسندًا قال: حدثنا محمد بن المثنى، حدثنا ابن أبي عدي، عن ابن عون فذكره.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: \" (عن) الثوري\"، وهو الثابت في الأصل الخطي بكوبريللو (٣/ ق ١٤٢/ أ)، وهي على الصواب في ط. دار المعرفة (٣/ ٢٧٤).\n[¬**] قال أحمد بسيوني: صوابه: \" (نهينا) أن يبيع … \"، وهو الثابت في الأصل الخطي بكوبريللو (٣/ ق ١٤٢/ أ)، وهي على الصواب في ط. دار المعرفة (٣/ ٢٧٤).","vol":"12","page":148},{"text":"٥٣٨١ - حدثنا الدَّنْداني (^١)، قال: حدثنا عبد الله ابن مسلمة القعنبي، قال: حدثنا بشر بن المفضل، عن سلمة بن علقمة، عن ابن سيرين قال: كان يقال: لا يبيع حاضر لباد، قال: فلقيت أنس بن مالك فقلت: نهيتم أن تبيعون لهم أو تبتاعوا لهم؟ قال نهينا أن نبيع لهم أو نبتاع لهم (^٢). قال محمد: وصدق إنها كلمة جامعة.\n_________\n(^١) موسى بن سعيد الطرسوسي، أبو بكر.\n(^٢) إسناده موقوف على أنس، لكن مثل هذا السياق له حكم الرفع، وفي الحديث الذي قبله التصريح برفعه.","vol":"12","page":149},{"text":"٥٣٨٢ - حدثنا أبو داود السجستاني قال: سمعت حفص بن عمر،\n⦗١٥٠⦘ قال: حدثنا أبو هلال (^١)، قال: حدثنا محمد (^٢)، عن أنس بن مالك قال: كان يقال: \"لا يبيع حاضر لباد\" وهي كلمة جامعة، لا يبيع له شيئًا، ولا يبتاع له شيئًا (^٣).\nوتقول العرب: بع لي ثوبًا بمعنى اشتر لي ثوبا (^٤). واختلف أهل العلم في تأويل قول النبي ﷺ لا يبيع حاضر لباد (^٥).\n_________\n(^١) محمد بن سليم الراسبي.\n(^٢) ابن سيرين.\n(^٣) إسناده ضعيف لضعف أبي هلال.\n(^٤) انظر كلام أبي عبيد وابن الأثير. (النهاية ١/ ١٧٤).\n(^٥) انظر كلام الحافظ في فتح الباري حول هذا الخلاف مع ذكره لبعض أقوال أهل العلم في ذلك (٤/ ٣٧١، ٣٧٢، ٣٧٣).","vol":"12","page":149},{"text":"٥٣٨٣ - حدثنا المزني (^١)، عن الشافعي (^٢)، قال: حدثنا سفيان (^٣)، عن الزهري، عن ابن المسيب، عن أبي هريرة، قال: قال النبي ﷺ: \"لا يبيع حاضر لباد\" (^٤). وزاد غير الزهري، عن النبي ﷺ: \"دعوا الناس يرزق الله بعضهم من بعض\".\n_________\n(^١) إسماعيل بن يحيى، أبو إبراهيم.\n(^٢) محمد بن إدريس.\n(^٣) ابن عيينة.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٧) في كتاب البيوع، باب تحريم بيع الحاضر للبادي، من طرق عن أبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، قالوا: حدثنا سفيان به فذكره بتمامه.","vol":"12","page":150},{"text":"<span data-type='title' id=toc-818>[باب] بيان حظر التصرية (^١) وبيع المصرَّاة والدليل على إجازة البيع</span>\n_________\n(^١) قال الشافعي: أن تربط أخلاف الناقة أو الشاة ثم تترك من الحلاب اليوم واليومين والثلاثة حتى يجتمع لها لبن فيراه مشتريها كثيرًا فيزيد في ثمنها، ثم إذا حلبها بعد تلك الحلبة حلبة أو اثنتين عرف أن ذلك ليس بلبنها. (انظر الأم ٣/ ٩٢).","vol":"12","page":151},{"text":"٥٣٨٤ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث (^١)، قال: حدثنا الليث بن سعد، عن جعفر بن ربيعة، عن عبد الرحمن -يعني الأعرج- أنه، قال: قال أبو هريرة: قال رسول الله ﷺ: \"لا تلقوا الركبان، ولا يبع بعضكم على بيع بعض، ولا الحاضر للباد، ولا تُصِرّوا الإبل والغنم، فمن ابتاعها (^٢) بعد ذلك فهو بخير النظرين بعد أن يحلبها، إن رضيها أمسكها وإن سخطها ردَّها وصاعًا من تمر\" (^٣).\n_________\n(^١) ابن سعد.\n(^٢) يعني اشتراها.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٥) في كتاب البيوع، باب تحريم بيع الرجل على بيع أخيه. . . الخ، من طريق أبي الزناد عن الأعرج به نحوه.","vol":"12","page":151},{"text":"٥٣٨٥ - حدثنا ابن العلاء الباهلي (^١)، قال: حدثنا أبي (^٢)، ح.\nوحدثنا الصغاني (^٣)، قال: حدثنا زكريا بن عدي، قال: حدثنا\n⦗١٥٢⦘ عبيد الله بن عمرو [عن (^٤)] زيد بن أبي أنيسة، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة، أن رسول الله ﷺ \"نهى عن التصرية، ونهى عن التناجش، ونهى أن يبيع حاضر لباد\" (^٥).\n_________\n(^١) هلال بن العلاء بن هلال الباهلي مولاهم.\n(^٢) العلاء بن هلال بن عمرو الباهلي مولاهم.\n(^٣) محمد بن إسحاق.\n(^٤) في الأصل (و) ووضع الناسخ فوقها (كذا) ومعناها: كذا في الأصل، والصواب ما أثبته للأمور التالية: فقد أخرج أبو يعلى الموصلي هذا الحديث في مسنده (١١/ ٤٧) قال: حدثنا هشام بن الحارث، حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة به فذكره، وأخرجه مسلم في الزكاة (٢/ ٧٠٧) قال: حدثني محمد بن أحمد ابن أبي خلف، حدثنا زكريا بن عدي، أخبرنا عبيد الله بن عمرو، عن زيد، عن عدي، ثم إن عبيد الله بن عمرو لم يذكر أنه روى عن عدي بن ثابت، فتبين أن الواو منقلبة (عن) كما أثبتها، والله أعلم.\n(^٥) إسناده صحيح، وقد تقدم الكلام عليه في حديث رقم (٥٣٣٣).","vol":"12","page":151},{"text":"<span data-type='title' id=toc-819>[باب] بيان إجازة اشتراء المُصرّاة والإباحة في حلبها بعد معرفته بتصريتها والدليل على أنه ليس له أن يردها حتى يحلبها له ولا له أن يردها إن رضي حلابها</span>","vol":"12","page":153},{"text":"٥٣٨٦ - حدثنا علي بن عبد العزيز (^١)، قال: حدثنا القعنبي (^٢)، قال: حدثنا داود بن قيس (^٣)، عن موسى بن يسار (^٤)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من اشترى شاة مصراة فلينقلب بها فليحلبها، فإن رضي حلابها أمسكها، وإلا ردَّها ومعها صاع من تمر\" (^٥).\n_________\n(^١) ابن المرزبان بن سابور، البغوي، أبو الحسن، نزيل.\n(^٢) عبد الله بن مسلمة.\n(^٣) الفراء الدباغ.\n(^٤) المطلبي مولاهم.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٨) في كتاب البيوع، باب حكم بيع المصراة، من طريق عبد الله بن مسلمة بن قعنب به بتمامه. وذكره البخاري في صحيحه (مع فتح الباري ٤/ ٣٦١) في كتاب البيوع، باب النهي للبائع أن لا يحفل الإبل والبقر والغنم، أخرجه معلقًا قال: وقال موسى به.","vol":"12","page":153},{"text":"٥٣٨٧ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١) وابن نافع (^٢)، قال ابن وهب: قال: حدثني داود بن قيس، ح.\n⦗١٥٤⦘ وأخبرنا محمد بن عبد الحكم، قال: حدثنا ابن نافع، عن داود ابن قيس، أن موسى بن يسار حدثه، عن أبي هريرة مثله يعني: \"لا تصروا الغنم فمن اشتراها بعد ذلك فهو بها بخير النظرين، إن شاء أمسكها وإن شاء ردها وصاع من تمر\" (^٣).\n_________\n(^١) عبد الله.\n(^٢) عبد الله بن نافع الصائغ، المخزومي مولاهم، أبو محمد، المدني.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":153},{"text":"٥٣٨٨ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا داود بن قيس، عن ابن يسار، عن أبي هريرة، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) عبد الله بن محمد بن عمرو الأزدي.\n(^٢) محمد بن يوسف.\n(^٣) الثوري.\n(^٤) إسناده صحيح، وقد تقدم تخريجه (٥٣٨٦).","vol":"12","page":154},{"text":"٥٣٨٩ - حدثنا أحمد بن يوسف السّلمي، قال: حدثنا عبد الرزاق ابن همام، قال: حدثنا معمر، عن همام بن منبه قال: هذا ما حدثنا أبو هريرة، عن محمد رسول الله ﷺ. فذكر أحاديث منها: وقال: قال رسول الله ﷺ: \"إذا ما أحدكم اشترى لِقْحَة (^١) مصراة أو شاة مصراة فهو بخير النظرين بعد أن يحلبها، إمَّا هي، وإمَّا فليرُدَّها وصاع من تمر\" (^٢).\n_________\n(^١) لِقحة: -بفتح اللام وكسرها- الناقة القريبة العَهْد بالنتاج. (النهاية ٤/ ٢٦٢).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٩) في كتاب البيوع، باب =\n⦗١٥٥⦘ = حكم بيع المصرّاة، من طريق محمد بن رافع، حدثنا عبد الرزاق فذكره بتمامه.","vol":"12","page":154},{"text":"٥٣٩٠ - حدثنا محمد بن يحيى والجرجاني (^١)، قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة، أن النبي ﷺ قال: \"من اشترى شاة مصراة فإنه يحلبها، فإن رضيها أخذها وإلا ردها ورد معها صاعًا من تمر\" (^٢).\n_________\n(^١) الحسن بن يحيى.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٩) في كتاب البيوع، باب حكم بيع المصراة، من طريق سفيان، عن أيوب به مثله إلا أنه زاد في آخره \"تمرًا لا سمراء\".","vol":"12","page":155},{"text":"٥٣٩١ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج قال: أخبرني زياد (^٣)، أن ثابتًا (^٤) مولى عبد الرحمن بن زيد أخبره، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"من اشترى غنمًا فاحتلبها، فإن رضيها أمسكها، وإن سخطها ففي حلبها صاع من تمر\" (^٥).\n_________\n(^١) المصيصي.\n(^٢) المصيصي.\n(^٣) ابن سعد بن عبد الرحمن الخراساني.\n(^٤) ابن عياض الأحنف الأعرج العدوي مولاهم.\n(^٥) إسناده صحيح، وهذا الإسناد من زوائد أبي عوانة على صحيح مسلم. وقد أخرجه البخاري (مع فتح الباري ٤/ ٣٦٨) في كتاب البيوع، باب إن شاء رد المصرّاة، وفي حلبتها صاع من تمر، من طريق محمد بن عمرو، عن مكي بن إبراهيم، عن ابن جريج به نحوه.","vol":"12","page":155},{"text":"<span data-type='title' id=toc-820>[باب] بيان إباحة المشتري المصراة إن تأنَّى في ردها إلى بائعها ثلاثة أيام، والدليل على أنه إن سخطها ثم رضيها كان له إمساكها، فإن رضيها ثم سخطها كان له ردها في الثلاثة الأيام</span>","vol":"12","page":156},{"text":"٥٣٩٢ - حدثنا عباس الدوري (^١)، قال: حدثنا يونس بن محمد (^٢)، قال: حدثنا حماد (^٣)، عن حبيب (^٤)، عن ابن سيرين (^٥)، عن أبي هريرة، أن النبي ﷺ قال: من ابتاع شاة مصراة فهو بالخيار ثلاثة أيام، إن شاء ردها وصاعًا من تمر، لا سمراء (^٦) (^٧).\n_________\n(^١) عباس بن محمد الدّوري.\n(^٢) ابن مسلم البغدادي.\n(^٣) ابن سلمة.\n(^٤) ابن الشهيد.\n(^٥) محمد.\n(^٦) السمراء هي الحنطة. (النهاية ٢/ ٣٩٩).\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٩) في كتاب البيوع، باب حكم بيع المصراة، من طريق ابن أبي عمر، حدثنا سفيان، عن أيوب، عن محمد به نحوه، كما تقدم في الحديث رقم (٥٣٩٠)، وقد أخرجه أبو داود في سننه (٣/ ٧٢٧) في كتاب البيوع، باب من اشترى مصرّاة فكرهها، من طريق حماد عن أيوب عن محمد به بتمامه، وسيأتي.","vol":"12","page":156},{"text":"٥٣٩٣ - حدثنا الصغاني (^١)، قال: حدثنا عبد الأعلى (^٢)، عن حماد (^٣)، عن أيوب (^٤) وحبيب وهشام (^٥)، عن محمد (^٦)، عن أبي هريرة، أن النبي ﷺ قال: بمثله \"ردها وصاعًا من طعام لا سمراء (^٧) \".\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن حماد الباهلي.\n(^٣) ابن سلمة.\n(^٤) السختياني.\n(^٥) ابن حسان.\n(^٦) ابن سيرين.\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٨) في كتاب البيوع، باب تحريم حكم بيع المصراة، من طريق سفيان عن أيوب، عن محمد به بتمامه.","vol":"12","page":157},{"text":"٥٣٩٤ - حدثنا الصائغ بمكة (^١)، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة، عن محمد بن زناد [¬*]، عن أبي هريرة قال: قال أبو القاسم ﷺ: \"من اشترى شاة مصراة فردها؛ فليرد معها صاعًا من تمر\". قال أبو القاسم: \"لا سمراء لا سمراء\" (^٢).\n_________\n(^١) محمد بن إسماعيل بن سالم المكي.\n(^٢) إسناده صحيح، وقد أخرجه الترمذي في جامعه (٣/ ٥٤٤) باب ما جاء في المصرّاة، من طريق حماد بن سلمة، عن محمد بن زياد به نحوه دون قوله \"لا سمراء لا سمراء\"، قلت: قال الإمام أحمد: ليس أحد أروى عنه -يعني محمد بن زياد- من حماد بن سلمة ولا أحسن حديثًا.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في المطبوعة: (زناد)، وصوابه: (زياد)، كما في الأصل الخطي بكوبريللو (٣/ ق ١٤٣/ ب)، وهو على الصواب في ط. دار المعرفة (٣/ ٢٧٧).","vol":"12","page":157},{"text":"<span data-type='title' id=toc-821>باب ذكر الخبر الموجب على مشتري المصراة إذا ردها أن يرد معها صاعًا من طعام سوى البر، فالخيار ثلاثًا ولا يرد البر</span>","vol":"12","page":158},{"text":"٥٣٩٥ - حدثنا أبو داود الحراني (^١)، قال: حدثنا أبو علي الحنفي (^٢)، قال: حدثنا قرّة بن خالد (^٣)، عن محمد بن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ: \"من اشترى شاة مصراة فهو بالخيار ثلاثة أيام، إن شاء أخذها، وإن شاء ردها ورد معها صاعًا من طعام لا سمراء\" (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) عبيد الله بن عبد المجيد.\n(^٣) السدوسي.\n(^٤) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٨) في كتاب البيوع، باب حكم بيع المصرّاة، من طريق أبي عامر العقدي، حدثنا قرة به فذكره بتمامه.","vol":"12","page":158},{"text":"٥٣٩٦ - حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا أيوب، عن محمد بن سيرين قال: سمعت أبا هريرة يقول: قال أبو القاسم ﷺ: \"من اشترى شاة مصراة فهو بالخيار ثلاثا، فإن شاء أمسكها، وإن شاء ردها وصاعًا من تمر لا سمراء\" (^٤).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي، الترمذي.\n(^٢) عبد الله بن الزبير.\n(^٣) ابن عيينة.\n(^٤) إسناده صحيح، وقد تقدم تخريجه، انظر الحديث رقم (٥٣٩٠).","vol":"12","page":158},{"text":"٥٣٩٧ - حدثنا سعيد بن مسعود المروزي قال: أخبرنا النضر ابن شميل، قال: حدثنا هشام بن حسان، عن ابن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ: \"من اشترى مصراة فهو بالخيار ثلاثة أيام، فإن ردّها ردّ معها صاعًا من تمر لا سمراء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في حديث رقم (٥٣٩٣).","vol":"12","page":159},{"text":"٥٣٩٨ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، قال: حدثنا هشام بن حسان، عن محمد ابن سيرين بإسناده مثله (^٢).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل.\n(^٢) انظر ما قبله.","vol":"12","page":159},{"text":"٥٣٩٩ - حدثنا الدقيقي (^١)، قال: حدثنا عمرو بن عون (^٢)، قال: حدثنا هشيم (^٣)، عن يونس بن عبيد، عن ابن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ: \"من اشترى شاة محفلة فهو بالخيار ثلاثًا، إن شاء أمسك، وإن ردّ؛ رد صاعًا من طعام لا سمراء\" (^٤).\n_________\n(^١) محمد بن عبد الملك بن مروان الواسطي.\n(^٢) الواسطي.\n(^٣) ابن بشير، أبو معاوية.\n(^٤) في إسناده هشيم مدلس وقد عنعن، وقد تقدم تخريجه في حديث (٥٣٩٣).","vol":"12","page":159},{"text":"<span data-type='title' id=toc-822>[باب] بيان حظر بيع الطعام المشترى حتى يستوفى ويقبض، والدليل على أن ما سوى الطعام مما لا يكال جائز بيعه</span>","vol":"12","page":160},{"text":"٥٤٠٠ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج قال: أخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: قال رسول الله ﷺ: \"إذا ابتعت طعامًا فلا تبتعه حتى تستوفيه\" (^٣).\n_________\n(^١) يوسف بن سعيد بن مسلم المصيصي.\n(^٢) المصيصي.\n(^٣) إسناده صحيح، وابن جريج وأبو الزبير قد صرحا بالسماع كما في الحديث الذي قبله، فقد أخرجه مسلم في صحيحه (٣/ ١١٦٢) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق روح، حدثنا ابن جريج به بتمامه، ومن طريقه أخرجه أحمد في مسنده (٣/ ٣٩٢).","vol":"12","page":160},{"text":"٥٤٠١ - حدثنا أبو جعفر بن الجنيد الدقاق (^١) والصغاني (^٢) قالا: حدثنا أبو عاصم (^٣)، عن ابن جريج، عن أبي الزبير، عن جابر، أن رسول الله ﷺ قال: \"من اشترى طعامًا فلا يبعه حتى يقبضه\" (^٤).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق، أبو جعفر البغدادي.\n(^٢) محمد بن إسحاق.\n(^٣) الضحاك بن مخلد.\n(^٤) في إسناده ابن جريج وأبو الزبير مدلسان وقد عنعنا، إلا أنهما صرحا بالتحديث كما في الحديث الذي قبله.","vol":"12","page":160},{"text":"٥٤٠٢ - حدثنا موسى بن إسماعيل القوَّاس، قال: حدثنا عبد الله ابن نمير (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من اشترى طعامًا فلا يبعه حتى يقبضه وكنا نشتري الطعام من الركبان جزافًا (^٢) فنهانا رسول الله ﷺ أن نبيعه حتى ننقله من مكانه\" (^٣).\n_________\n(^١) الهمداني.\n(^٢) الجَزَف والجزاف: المجهول القدر مكيلا كان أو موزونا. (النهاية ١/ ٢٦٩).\n(^٣) رجال إسناده ثقات، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق محمد بن عبد الله بن نمير عن أبيه به بتمامه، ومن طريق علي بن مسهر عن عبيد الله به مختصرًا كذلك.","vol":"12","page":161},{"text":"٥٤٠٣ - حدثنا الصغاني (^١)، قال: حدثنا شجاع بن الوليد، قال: حدثنا عبيد الله بن عمر قال: حدثني نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من اشترى طعامًا فلا يبعه حتى يستوفيه ويقبضه\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) في إسناده شجاع بن الوليد مقبول، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق عمر بن محمد عن نافع به بتمامه.","vol":"12","page":161},{"text":"٥٤٠٤ - حدثنا سعيد بن عمرو (^١) وأبو عتبة (^٢) قالا: حدثنا بقية (^٣)،\n⦗١٦٢⦘ قال: حدثنا عبيد الله بمثله (^٤).\n_________\n(^١) ابن سعيد بن أبي صفوان السكوني، أبو عثمان.\n(^٢) أحمد بن الفرج بن سليمان الكندي، الحمصي المعروف بالحجازي المؤذن بجامع حمص.\n(^٣) ابن الوليد.\n(^٤) في إسناده أبو عتبة ضعيف لكن تابعه سعيد بن عمرو وهو صدوق، وبقية مدلس، لكنه صرح بالتحديث، فيكون إسناده حسن، لغيره، وقد تقدم تخريجه في الحديث رقم (٥٤٠٢).","vol":"12","page":161},{"text":"٥٤٠٥ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب قال: أخبرني عمر بن محمد، أن نافعًا حدَّثه، عن عبد الله بن عمر، أن النبي ﷺ قال: \"من اشترى طعامًا فلا يبعه حتى يستوفيه\" (^١).\nرواه حرملة (^٢)، عن ابن وهب هكذا (لي) [¬*]، عن عمرو [¬**] بن محمد (^٣).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٠٣).\n(^٢) ابن يحيى.\n(^٣) وهو هكذا. أيضًا في مسلم (٣/ ١١٦١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين الهلالين (لي) زائد، وصواب العبارة: \"هكذا\" دون \"لي\"، وفي الأصل الخطي بكوبريللو (٣/ ق ١٤٤/ أ) ترسم كلمة \"هكذا\" بهذا الشكل: \"هكذى\"، وهي على الصواب في ط. دار المعرفة (٣/ ٢٨٠).\n[¬**] قال أحمد بسيوني: كذا في المطبوعة: (عمرو)، وصوابه: (عمر)، كما في الأصل الخطي بكوبريللو (٣/ ق ١٤٤/ أ)، وهي على الصواب في ط. دار المعرفة (٣/ ٢٨٠).","vol":"12","page":162},{"text":"٥٤٠٦ - حدثنا الربيع بن سليمان والعَسْقَلاني (^١) قالا: حدثنا ابن وهب قال: أخبرني أسامة بن زيد، عن نافع، عن ابن عمر، أن النبي ﷺ قال مثله (^٢).\n_________\n(^١) عيسى بن أحمد بن عيسى.\n(^٢) إسناده حسن، تقدم تخريجه.","vol":"12","page":162},{"text":"٥٤٠٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج قال: حدثني موسى بن عقبة، عن نافع، عن ابن عمر، عن النبي ﷺ\n⦗١٦٣⦘ \"أنه كان ينهى عن بيع الطعام إذا اشتراه أحد أن يبيعه حتى يستوفيه\" (^٢).\n_________\n(^١) المصيصي.\n(^٢) إسناده صحيح، وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٣٩) في كتاب البيوع، باب ما ذكر في الأسواق، من طريق أبي ضمرة، حدثنا موسى بن عقبة به نحوه.","vol":"12","page":162},{"text":"٥٤٠٨ - حدثنا إبراهيم بن مرزوق، قال: حدثنا بشر بن عمر وحدثنا أبو قلابة (^١)، قال: حدثنا سعيد بن عامر وبشر بن عمر قالا: حدثنا شعبة، عن عبد الله بن دينار، عن ابن عمر، أن النبي ﷺ قال: \"من ابتاع طعامًا فلا يبعه حتى يقبضه\" (^٢). وقال أبو قلابة: حتى يستوفيه.\n_________\n(^١) عبد الملك بن محمد.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق يحيى بن يحيى وعلي بن حجر جميعًا عن إسماعيل بن جعفر، عن عبد الله بن دينار به نحوه.\nوقد أخرجه البخاري في صحيحه (٤/ ٣٤٧) في كتاب البيوع، باب ما يذكر في بيع الطعام والحكرة، من طريق أبي الوليد الطيالسي، حدثنا شعبة به بتمامه.","vol":"12","page":163},{"text":"٥٤٠٩ - أخبرنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا إبراهيم بن أبي العنبسي (^١)، قال: حدثنا خالد بن مخلد، قال:\n⦗١٦٤⦘ حدثنا مالك، عن عبد الله بن دينار، عن عبد الله بن عمر، أن النبي ﷺ قال: \"من ابتاع طعامًا فلا يبعه حتى يقبضه\" (^٢).\n_________\n(^١) هو إبراهيم بن إسحاق بن أبي العنبس، أبو إسحاق، الزهري القاضي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":163},{"text":"٥٤١٠ - حدثنا الغزي (^١) والسلمي (^٢) قالا: حدثنا الفريابي (^٣)، ح.\nوحدثنا أبو أمية (^٤)، قال: حدثنا أبو نعيم (^٥)، قال: حدثنا سفيان (^٦)، عن عبد الله بن دينار، عن عبد الله بن عمر قال: قال النبي ﷺ: \"من اشترى طعامًا فلا يبعه حتى يقبضه\" (^٧).\nرواه الليث (^٨)، عن كثير بن فرقد، عن نافع، عن ابن عمر، أن النبي ﷺ \"نهى عن بيع الطعام إذا اشتراه أحدكم حتى يستوفيه ويقبضه\" (^٩).\n_________\n(^١) أبو العباس عبد الله بن محمد.\n(^٢) أحمد بن يوسف.\n(^٣) محمد بن يوسف.\n(^٤) محمد بن إبراهيم الخزاعي.\n(^٥) الفضل بن دكين.\n(^٦) الثوري.\n(^٧) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله، ومن طريق أبي نعيم عنه به، أخرجه الطحاوي في شرح معاني الآثار (٤/ ٣٧).\n(^٨) ابن سعد.\n(^٩) علقه المصنف، ولم أقف عليه موصولًا.","vol":"12","page":164},{"text":"٥٤١١ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب، أن\n⦗١٦٥⦘ مالكًا حدثه، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا مطرف (^١) ويحيى (^٢) والقعنبي (^٣)، عن مالك، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"من ابتاع طعامًا فلا يبعه حتى يستوفيه\" (^٤).\n_________\n(^١) ابن عبد الله بن مطرّف اليساري.\n(^٢) ابن يحيى الليثي.\n(^٣) عبد الله بن سلمة.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٠) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طرق عن القعنبي ويحيى بن يحيى كلاهما عن مالك به بتمامه.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٤٤) في كتاب البيوع، باب الكيل على البائع والمعطى، من طريق عبد الله ابن يوسف، أخبرنا مالك به بتمامه، وفي باب بيع الطعام قبل القبض، وبيع ما ليس عندك (مع فتح الباري ٤/ ٣٤٩) من طريق القعنبي به بتمامه، وقال في آخره: زاد إسماعيل \"من ابتاع طعامًا فلا يبعه حتى يقبض\".","vol":"12","page":164},{"text":"٥٤١٢ - حدثني أحمد بن عيسى الخشاب (^١)، قال: حدثنا عمرو ابن أبي سلمة (^٢)، قال: حدثنا سعيد بن بشير (^٣)، عن مطر يعني الوراق، عن\n⦗١٦٦⦘ نافع، عن ابن عمر قال: \"أمرنا رسول الله ﷺ إذا اشترينا الطعام أن لا نبيعه حتى نقبضه\" (^٤).\n_________\n(^١) أحمد بن عيسى الخشاب التنِّيسي المصري، قال الدارقطني: ليس بالقوي، وقال ابن طاهر: يضع الحديث، وقال مسلمة: كذَّاب. (الضعفاء والمتروكون ١٣١، لسان الميزان ١/ ٢٤٠).\n(^٢) التنيسي.\n(^٣) الأزدي.\n(^٤) في إسناده الخشاب كذاب، والأزدي ضعيف، ولم أقف على من رواه من هذا الطريق، وانظر تخريج الحديث الذي قبله.","vol":"12","page":165},{"text":"٥٤١٣ - حدثنا يونس بن عبد الأعلى قال: أخبرنا سفيان بن عيينة، عن عمرو بن دينار، عن طاوس، عن ابن عباس قال: أما الذي نهى عنه رسول الله ﷺ أن نبيع الطعام قبل أن نستوفي. قال ابن عباس -برأيه (^١) - وأحسب كل شيء مثله (^٢).\n_________\n(^١) هذه الكلمة لم أجدها في البخاري ولا في مسلم، لكن ذكرها الطحاوي في شرح معاني الآثار (٤/ ٣٩).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٥٩) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق محمد بن أبي عمرو وأحمد بن عبدة، عن سفيان، وعن يحيى بن يحيى وأبي الربيع الزهراني وقتيبة كلهم عن حماد بن زيد، عن عمرو بن دينار به نحوه.\nوكذلك أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٤٩) في كتاب البيوع، باب بيع الطعام قبل أن يقبض من طريق علي بن عبد الله، حدثنا سفيان به مثله.","vol":"12","page":166},{"text":"٥٤١٤ - حدثنا أبو العباس الغزي (^١) والسلمي (^٢) قالا: حدثنا\n⦗١٦٧⦘ الفريابي (^٣)، ح.\nوحدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق جميعًا قالا: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن طاوس، عن ابن عباس قال: قال رسول الله ﷺ: \"من اشترى طعامًا فلا يبيعه حتى يستوفيه\" (^٤). قال ابن عباس: وأحسب أن كل شيء مثله هذا.\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن إسماعيل.\n(^٣) محمد بن يوسف.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٤١٣).","vol":"12","page":166},{"text":"٥٤١٥ - حدثنا ابن حيويه (^١)، قال: حدثنا عارم (^٢)، قال: حدثنا حماد (^٣)، عن عمرو (^٤) بمثله، حتى تستوفيه وأحسب كل شيء مثله (^٥).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) محمد بن الفضل.\n(^٣) ابن زيد.\n(^٤) ابن دينار.\n(^٥) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":167},{"text":"٥٤١٦ - حدثنا الرَّبيع (^١)، قال: حدثنا الشافعي قال: أخبرنا سفيان ابن عيينة، عن عمرو بن دينار، عن طاوس، عن ابن عباس قال: أما الذي نهى عنه رسول الله ﷺ فهو الطعام أن يباع حتى يقبض. قال ابن عباس (برأيه) ولا أحسب كل شيء إلا مثله (^٢).\n_________\n(^١) ابن سليمان المرادي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤١٣).","vol":"12","page":167},{"text":"٥٤١٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة وهشام (^٢)، عن عمرو بن دينار، عن طاوس، أن رجلًا سأل ابن عباس، عن رجل اشترى متاعًا أيبيعه قبل أن يقبضه؟ فقال ابن عباس: أما الذي نهى عنه رسول الله ﷺ فالطعام، قال ابن عباس: وأنا أحسب كل شيء بمنزلة الطعام (^٣).\n_________\n(^١) الطيالسي.\n(^٢) الدستوائي.\n(^٣) إسناده صحيح، وقد أخرجه أبو داود الطيالسي في مسنده (٣٤٠) من طريق شعبة وهشام عن عمرو بن دينار به بتمامه. وانظر تخريج الحديث رقم (٥٤١٣).","vol":"12","page":168},{"text":"٥٤١٨ - حدثنا أبو داود الحراني (^١) والصغاني (^٢) قالا: حدثنا سعيد ابن عامر (^٣)، عن سعيد بن أبي عروبة، عن عمرو بن دينار بمثله (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) محمد بن إسحاق.\n(^٣) الضبعي.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث (٥٤١٣).","vol":"12","page":168},{"text":"٥٤١٩ - حدثنا أبو يوسف الفارسي، قال: حدثنا أبو عاصم (^١)، عن ابن جريج، عن عمرو (^٢)، عن طاوس، عن ابن عباس \"نهى\" بمثله (^٣).\n_________\n(^١) النبيل.\n(^٢) ابن دينار.\n(^٣) في إسناده ابن جريج مدلس وقد عنعن لكن صرح بالسماع كما في الحديث الذي بعده.","vol":"12","page":168},{"text":"٥٤٢٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج قال: قال لي عمرو بن دينار، قال طاوس: قال ابن عباس: أما الذي نُهي عنه: أن يباع حتى يقبض ويستوفي قال: طعام؟ قال ابن عباس: وأحسب كل شيء مثله (^٢).\n_________\n(^١) المصيصي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤١٣).","vol":"12","page":169},{"text":"<span data-type='title' id=toc-823>[باب] بيان حظر بيع الطعام الذي يشتريه المُشتري حتى يَكْتَاله والدليل على أن المُشتري إذا اشْتَرى طعامًا كان بيعًا جائزًا وإن لم يكتاله، وأن بيعه من غيره غير جائز حتى يكْتَاله</span>","vol":"12","page":170},{"text":"٥٤٢١ - حدثنا أحمد بن يوسف السُلَمي، قال: حدثنا محمد ابن يوسف الفِرْيابي، قال: حدثنا سفيان (^١)، عن ابن طاوس (^٢)، عن أبيه (^٣)، عن ابن عباس قال: قال رسول الله ﷺ: \"من ابتاع طعامًا فلا يبيعه حتى يكتاله\" قلت لابن عباس: لم؟ فقال: ألا ترى أنهم يتبايعون الذهب بالطعام مُرجَأ (^٤).\n_________\n(^١) ابن عيينة.\n(^٢) عبد الله.\n(^٣) طاوس.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٠) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق سفيان ومعمر عن عبد الله بن طاوس به نحوه. وذكره البخاري في صحيحه (مع فتح الباري ٤/ ٣٤٧) في كتاب البيوع، باب ما يذكر في بيع الطعام والحكرة من طريق وهيب، عن ابن طاوس به نحوه.\nقال البخاري بعد هذا الحديث يشرح كلمة مُرجَأ (مُرجئون): مؤخرون، قال الحافظ ابن حجر: يقال أرجأتك: أي أخرتك.","vol":"12","page":170},{"text":"٥٤٢٢ - حدثنا أبو داود الحراني (^١)، قال: حدثنا أبو بكر بن أبي شيبة،\n⦗١٧١⦘ قال: حدثنا وكيع، عن سفيان بمثله (^٢) ح.\nوحدثنا أحمد بن يوسف السلمي ومحمد بن علي النجار قالا: حدثنا عبد الرزاق، عن معمر، عن ابن طاوس، عن أبيه، عن ابن عباس قال: قال رسول الله ﷺ: \"من ابتاع طعامًا فلا يبيعه حتى يقبضه\".\nقال ابن عباس: وأحسب أن كل شيء بمنزلة الطعام (^٣).\n_________\n(^١) سليمان بن سيف.\n(^٢) إسناده صحيح، وقد أخرجه مسلم من طريق ابن أبي شيبة، حدثنا وكيع به فذكره.\nانظر تخريج الحديث الذي قبله.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه من طريق معمر. انظر الحديث رقم (٥٤٢١).","vol":"12","page":170},{"text":"٥٤٢٣ - حدثنا الحسن بن عفان (^١) العامري، قال: حدثنا أبو أسامة (^٢)، ح.\nوأخبرنا حمدان بن علي (^٣)، قال: حدثنا معلى بن أسد (^٤) قالا: حدثنا وهيب (^٥)، قال: حدثنا ابن طاوس (^٦)، عن أبيه (^٧)، عن ابن عباس، أن النبي\n⦗١٧٢⦘ﷺ \"نهى أن يبيع الرجل طعامًا حتى يستوفيه\". قال ابن عباس برأيه. وأحسب أن كل شيء مثله (^٨).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) حماد بن أسامة.\n(^٣) محمد بن علي بن عبد الله بن مهران البغدادي الورّاق، حمدان.\n(^٤) القمِّي، أبو الهيثم.\n(^٥) ابن خالد بن عجلان الباهلي مولاهم.\n(^٦) عبد الله.\n(^٧) طاوس.\n(^٨) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٢١).","vol":"12","page":171},{"text":"٥٤٢٤ - حدثنا محمد بن مُحْرز الكوفي بمصر (^١)، قال: حدثنا زيد ابن الحباب (^٢)، قال: حدثنا الضحاك بن عثمان (^٣)، عن بكير بن عبد الله ابن الأشج، عن سليمان بن يسار، عن أبي هريرة، أن رسول الله ﷺ قال: \"من اشترى طعامًا فلا يبيعه حتى يكتاله\" (^٤).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) العكلي.\n(^٣) ابن عبد الله بن خالد الأسدي.\n(^٤) في إسناده شيخ المصنف لم أقف له على ترجمة، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٢) في كتاب البيوع، من طرق أبي بكر بن أبي شيبة وابن نمير وأبو بكير قالوا: حدثنا زيد بن الحباب به بتمامه. وقد أخرجه الطحاوي في شرح معاني الآثار (٤/ ٣٨) من طريق ابن أبي حازم عن الضحاك به نحوه.","vol":"12","page":172},{"text":"<span data-type='title' id=toc-824>باب النهي عن بيع الصُكُوْك </span>(^١)\n_________\n(^١) الصّكوك جمع صَكّ، وهو الكتاب. وذلك أن الأمراء كانوا يكتبون للناس بأرزاقهم وأعطياتهم كُتُبا، فيبيعون ما فيها قبل أن يقبضوها تعجلا، ويعطون المشتري الصَّكّ ليمضي ويقبضه، فنهوا عن ذلك لأنه بيع ما لم يقبض. (النهاية ٣/ ٤٣).","vol":"12","page":173},{"text":"٥٤٢٥ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، قال: حدثنا ابن أبي مريم، قال: حدثنا سليمان بن بلال قال: حدثني الضحاك بن عثمان، عن بكير بن عبد الله بن الأشج، عن سليمان ابن يسار، عن أبي هريرة أنه دخل على مروان (^١) وهو على المدينة، وكان مروان قد أحل بيع الصكوك إلى الجار قبل أن تستوفى، قال: أحللت بيع الصكوك قبل أن تستوفى؟ أحللت الربا! أشهد لسمعت رسول الله ﷺ يقول: \"من ابتاع طعامًا فلا يبيعه حتى يستوفيه\" فرد مروان ذلك البيع (^٢).\n_________\n(^١) ابن الحكم بن أبي العاص الأموي، الملك أبو عبد الملك، ولي الخلافة.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٢) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق عبد الله بن الحارث، حدثنا الضحاك ابن عثمان به بألفاظ مقاربة، وأخرجه أحمد في مسنده (٣/ ٣٢٩) من طريق أبي بكر الحنفي، حدثنا الضحاك به نحوه وفي (٣/ ٣٤٩) من طريق عبد الله بن الحارث، حدثني الضحاك به نحوه.","vol":"12","page":173},{"text":"٥٤٢٦ - حدثنا محمد بن حيويه (^١)، قال: حدثنا ابن أبي مريم (^٢) بإسناده سواء (^٣).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) سعيد بن الحكم.\n(^٣) إسناده صحيح، وانظر تخريجه في الحديث الذي قبله.","vol":"12","page":174},{"text":"<span data-type='title' id=toc-825>[باب] بيان حظر بيع المشتري طعامًا جزافًا حتى ينقله إلى مكان آخر والدليل على إجازته إذا لم جزافًا</span>","vol":"12","page":175},{"text":"٥٤٢٧ - حدثنا أحمد بن يونس (^١) [¬*] ومحمد بن إسحاق بن الصباح (^٢) ومحمد بن علي النجار قالوا: حدثنا عبد الرزاق قال: أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر قال: رأيت الناس يُضربُون على عهد رسول الله ﷺ إذا اشترى الرجل الطعام جزافًا أن يبيعه حتى ينقُلَه إلى رحله (^٣).\n_________\n(^١) ابن المسيب بن زهير بن عمرو الضّبي الكوفي، أبو العباس، قال ابن أبي حاتم: محله الصدق، (ت: ٢٦٨ هـ). (الجرح والتعديل ٢/ ٨١، سير أعلام النبلاء ١٢/ ٥٩٥) [¬*].\n(^٢) الصنعاني.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق عبد الأعلى، عن معمر به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٤٧) في كتاب البيوع، باب ما يذكر في بيع الطعام والحكرة، من طريق الأوزاعي عن الزهري به نحوه. وفي باب من رأى إذا اشترى طعامًا جزافًا أن لا يبيعه. . . الخ، من طريق يونس عن ابن شهاب به نحوه (مع فتح الباري ٤/ ٣٥٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يونس)، وصوابه: (يوسف)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٤٥/ ب)، وط. دار المعرفة (٤٩٩٠)، وقد أخطأ محققو الكتاب في تعيينه، ولم يرو أبو عوانة في المستخرج عن أحمد بن يونس! وإنما يروي عن أحمد بن يوسف بن خالد بن سالم، المعروف بـ «حمدان السلمي»، وأحمد بن يوسف بن خالد بن سليمان التغلبي صاحب أبي عبيد، ولعل الأظهر أنه السلمي هنا، فهو الذي أكثر عنه أبو عوانة، وهو الراوية عن عبد الرزاق مع الدبري وابن الصباح وابن مهل وابن علي النجار وأحمد بن الأزهر والذهلي وعبد بن حميد وابن شبويه السجزي والحسن البوسي وإبراهيم بن محمد بن برة وابن كثير الرقي ومحمد بن سهل وابن أبي الربيع الجرجاني والفضل الخراساني في المستخرج، وأما التغلبي فيروي عنه قليلا وينسبه، فقد روى عنه في أربعة مواضع (٨٩٠٦، ١٠٨٨٤، ١١٣١٣، ١١٩٠٥)، وقد فات الحافظ هذا الحديث في إتحاف المهرة، ولم يستدركه محققو الكتاب، وذكر نحوه من طريق الحكم بن ميناء، عن ابن عمر ﵄ (٩٤٢٦).","vol":"12","page":175},{"text":"٥٤٢٨ - حدثنا أبو أمية (^١)، قال: حدثنا أبو أيوب الدمشقي (^٢)،\n⦗١٧٦⦘ قال: حدثنا أيوب بن سويد (^٣) قال: أخبرني يونس (^٤)، عن ابن شهاب قال: أخبرني سالم بن عبد الله، أن أباه قال: قد رأيت في عهد رسول الله ﷺ إذا ابتاعوا الطعام جزافًا يضربون في أن يبيعوا في مكانهم، وذلك حتى يؤووه إلى رحالهم\" (^٥).\n_________\n(^١) محمد بن إبراهيم.\n(^٢) هو: سليمان بن عبد الرحمن بن عيسى التميمي، أبو أيوب الدمشقي.\n(^٣) الرملي، أبو مسعود الحميري.\n(^٤) ابن يزيد الآيلي.\n(^٥) في إسناده ضعف. وانظر الحديث الذي قبله.","vol":"12","page":175},{"text":"٥٤٢٩ - حدثنا أبو داود الحراني (^١)، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا أبي (^٢)، عن صالح (^٣)، عن ابن شهاب، أن سالما أخبره، عن عبد الله بن عمر قال: \"رأيت الناس في عهد رسول الله ﷺ يُضربون إذا تبايعوا الطعام جزافًا حتى يؤووه إلى رحالهم\" (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٣) ابن كيسان المدني.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٢٧).","vol":"12","page":176},{"text":"٥٤٣٠ - أخبرني العباس بن الوليد (^١) قال: أخبرني أبي (^٢) قال: أخبرنا الأوزاعي (^٣)، قال: حدثنا الزهري قال: أخبرني سالم بن عبد الله، أن\n⦗١٧٧⦘ عبد الله بن عمر قال: \"رأيت الذين يشترون الطعام مجازفة يضربون على عهد رسول الله ﷺ أن يبيعوه حتى يؤووه إلى رحالهم\" (^٤).\n_________\n(^١) ابن مزيد العُذْري، البيروتي.\n(^٢) الوليد بن مزيد العذري.\n(^٣) عبد الرحمن بن عمرو.\n(^٤) إسناده صحيح، وقد أخرجه البخاري في صحيحه من طريق الأوزاعي به. انظر الحديث رقم (٥٤٢٧).","vol":"12","page":176},{"text":"٥٤٣١ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب، أن مالكا حدثه، عن نافع، عن ابن عمر أنه قال: كنا في زمان رسول الله ﷺ نبتاع الطعام فيبعث علينا من يأمُرُنا بانتقاله من المكان الذي ابتعناه فيه إلى مكان سواه قبل أن نبيعه (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٠) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق يحيى بن يحيى قال: قرأت على مالك فذكره بتمامه.","vol":"12","page":177},{"text":"٥٤٣٢ - حدثنا محمد بن حيويه، قال: أخبرنا مطرف (^١)، ويحيى (^٢)، والقعنبي (^٣)، عن مالك بإسناده نحوه (^٤).\n_________\n(^١) ابن عبد الله بن مطرف.\n(^٢) ابن يحيى الليثي.\n(^٣) عبد الله بن مسلمة.\n(^٤) إسناده صحيح، ومن طريق القعنبي أخرجه أبو داود في سننه (٣/ ٧٦١) في كتاب البيوع، باب في بيع الطعام قبل أن يستوفى. به نحوه.","vol":"12","page":177},{"text":"٥٤٣٣ - حدثنا موسى بن إسحاق القواس، قال: حدثنا عبد الله ابن نمير، عن عبيد الله بن عمر، عن نافع، عن ابن عمر قال: كنا نشتري الطعام من\n⦗١٧٨⦘ الركبان جزافًا فنهانا النبي ﷺ أن نبيعه حتى ننقله من مكانه (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق محمد بن عبد الله بن نمير، عن أبيه به نحوه.","vol":"12","page":177},{"text":"٥٤٣٤ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن عبيد الله بن عمر قال: أخبرني نافع، عن ابن عمر قال: كانوا يتبايعون الطعام جزافًا بأعلى السوق فنهاهم رسول الله ﷺ أن يبيعوه حتى ينقلوه (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦١) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق عبد الله بن نمير، حدثنا عبيد الله به نحوه، وقد أخرجه البخاري في صحيحه (٤/ ٣٧٥) في كتاب البيوع، باب منتهى التلقي، من طريق يحيى بن سعيد، عن عبيد الله به نحوه. وأبو داود في سننه (٣/ ٧٦١) في كتاب البيوع، باب في بيع الطعام قبل أن يستوفى، من الطريق الذي ساقه المؤلف، من طريق أحمد بن حنبل، حدثنا يحيى بن سعيد فذكره بتمامه.","vol":"12","page":178},{"text":"<span data-type='title' id=toc-826>[باب] بيان حظر بيع الصُبْرة (^١) من التمر بالتمر كيلا إذا كانت الصُبْرة غير معلوم كيلها والدليل على أن بيع التمر بالتمر مكايله جائز وإن احتمل أن يكون أحدهما أخف من الآخر في الوزن</span>\n_________\n(^١) الطعام المجتمع كالكُومة. (النهاية ٣/ ٩).","vol":"12","page":179},{"text":"٥٤٣٥ - حدثنا يوسف بن مسلم (^١)، وهلال بن العلاء (^٢) قالا: حدثنا حجاج بن محمد (^٣)، عن ابن جريج، عن أبي الزبير سمع جابر ابن عبد الله يقول: نهى النبي ﷺ عن بيع الصبرة من التمر لا يعلم مَكِيْلَتها بالكيل المسمى من التمر (^٤).\n_________\n(^١) المصيصي.\n(^٢) ابن هلال الباهلي مولاهم.\n(^٣) المصيصي.\n(^٤) في إسناده ابن جريج مدلس وقد عنعن إلا أنه جاء في مسلم تصريحه بالسماع (٣/ ١١٦٢) في كتاب البيوع، باب تحريم بيع صبرة التمر المجهولة القدر بتمر، قال مسلم: حدثني أبو الطاهر أخبرنا ابن وهب، حدثني ابن جريج، أن أبا الزبير أخبره به فذكره. وقال أيضًا: حدثنا إسحاق بن إبراهيم، حدثنا روح بن عبادة، حدثنا ابن جريج، أخبرني أبو الزبير به دون قوله \"من التمر\" آخر الحديث.","vol":"12","page":179},{"text":"٥٤٣٦ - حدثنا عمار بن رجاء (^١)، قال: حدثنا روح (^٢)، قال:\n⦗١٨٠⦘ حدثنا ابن جريج بإسناده مثله بالكيل المسمى (^٣).\n_________\n(^١) التغلبي.\n(^٢) ابن عبادة.\n(^٣) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":179},{"text":"٥٤٣٧ - حدثنا الصاغاني (^١)، قال: حدثنا أبو عاصم (^٢)، عن ابن جريج بإسناده مثله (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) النبيل.\n(^٣) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":180},{"text":"<span data-type='title' id=toc-827>باب حظر بيع الصُبْرة بالصُبْرة، والدليل على أن ما لا يجوز بعضه ببعض إلا مثلًا بمثل؛ لا يجوز بعضه ببعض جزافا</span>","vol":"12","page":181},{"text":"٥٤٣٨ - حدثنا عبد الله بن محمد بن عمرو بن الجراح الأزدي أبو العباس، قال: حدثنا قبيصة بن عقبة (^١)، قال: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر بن عبد الله، قال: \"نهى رسول الله ﷺ أن تباع الصبرة بالصبرة لا يُدرى ما في هذه ولا ما في هذه\" (^٣).\n_________\n(^١) السُوائي.\n(^٢) الثوري.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه. انظر تخريج الحديث رقم (٥٤٣٥).","vol":"12","page":181},{"text":"<span data-type='title' id=toc-828>باب حظر بيع التمر حتى يبدو صلاحها واستواءها والدليل على أنها إذا لم يدرك كلها جائز بيعها</span>","vol":"12","page":182},{"text":"٥٤٣٩ - حدثنا سعيد بن عمرو السَكُوْني، قال: حدثنا بقية ابن الوليد، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النبي ﷺ \"نهى عن بيع الثمار حتى يبدَو صلاحها ويُؤمن عليها العاهة\" (^١).\nرواه ابن نمير (^٢) عن عبيد الله بإسناده \"نهى النبي ﷺ عن بيع الثمرة حتى يبدو صلاحها، نهى البائع والمشتري\" (^٣).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٥) في كتاب النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من طريق عبد الله بن نمير، عن عبيد الله بن عمر به، نحوه دون قوله \"ويؤمن عليها العاهة\" إلا أنه ذكر هذه العبارة من طريق أيوب، عن نافع به.\n(^٢) عبد الله.\n(^٣) إسناده معلق. وانظر ما قبله.","vol":"12","page":182},{"text":"٥٤٤٠ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا محمد بن حيّويه، قال: حدثنا مطرف (^١)، ويحيى (^٢)، والقعنبي (^٣)،\n⦗١٨٣⦘ عن مالك، عن نافع، عن ابن عمر، أن رسول الله ﷺ \"نهى عن بيع الثمار حتى يبدو صلاحها\" (^٤).\n_________\n(^١) ابن عبد الله اليساري.\n(^٢) الليثي.\n(^٣) عبد الله بن مسلمة.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٥) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدوّ صلاحها بغير شرط القطع، من طريق يحيى بن يحيى الليثي، قال: قرأت على مالك به نحوه، وزاد في آخره \"نهى البائع والمبتاع\". وكذلك البخاري في صحيحه (مع فتح الباري ٤/ ٤٩٤) في كتاب البيوع، باب بيع الثمار قبل أن يبدو صلاحها، من طريق عبد الله بن يوسف، أخبرنا مالك به مثله.","vol":"12","page":182},{"text":"٥٤٤١ - حدثنا الصغاني (^١)، قال: حدثنا أبو النضر (^٢)، ويحيى ابن إسحاق (^٣)، قالا: حدثنا ليث بن سعد، عن نافع، عن ابن عمر، عن النبي ﷺ أنه كان يقول: \"لا تبايعوا الثمر حتى يبدو صلاحه، نهى البائع والمشتري\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم.\n(^٣) السِّيلحيني.\n(^٤) إسناده حسن، وقد أخرجه النسائي في سننه (المجتبى ٧/ ٢٦٢) في كتاب البيوع، باب بيع الثمر قبل أن يبدو صلاحه، من طريق قتيبة، حدثنا الليث، به بتمامه. وكذلك ابن ماجه في سننه (٢/ ٧٤٦) في كتاب التجارات، باب النهي عن بيع الثمار قبل أن يبدو صلاحها، من طريق محمد بن رمح، أخبرنا الليث بن سعد، به بتمامه. وسبق تخريجه في الحديث رقم (٥٤٣٩، و٥٤٤٠).","vol":"12","page":183},{"text":"٥٤٤٢ - حدثنا محمد بن معاذ المروزي، قال: حدثنا خالد بن مخلد القطواني، ح.\n⦗١٨٤⦘ وحدثنا الصغاني (^١)، قال: حدثنا أبو سلمة الخزاعي (^٢)، قال: أخبرنا سليمان بن بلال، قال: حدثني عبد الله بن دينار أنه سمع ابن عمر يقول: قال رسول الله ﷺ: \"لا تبيعوا الثمر حتى يبدو صلاحه\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) منصور بن سلمة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٦) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من طريق إسماعيل ابن جعفر، وسفيان وشعبة جميعًا عن عبد الله بن دينار به بتمامه.","vol":"12","page":183},{"text":"٥٤٤٣ - حدثنا الصغاني (^١)، ويوسف (^٢)، وأبو داود الحراني (^٣)، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر قال: \"نهى النبي ﷺ عن بيع الثمر حتى يبدو صلاحها ويؤمن عليها العاهة، البائع والمشتري\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن يعقوب بن إسماعيل القاضي.\n(^٣) سليمان بن سيف.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٦) في كتاب البيوع، باب النهي عن بيع الثمار. . .، من طريق إسماعيل، عن أيوب به نحوه.","vol":"12","page":184},{"text":"٥٤٤٤ - حدثنا أبو البختري (^١)، قال: حدثنا أبو أسامة (^٢)، قال:\n⦗١٨٥⦘ حدثنا فضيل بن غزوان (^٣)، عن عبد الرحمن بن أبي نُعْم (^٤)، عن أبي هريرة، عن النبي ﷺ، قال: \"لا تباع ثمرة حتى يبدو صلاحها\". قلت لابن أبي نُعْم: ما يبدو صلاحها؟ قال: تحمرّ وتصفر (^٥).\n_________\n(^١) عبد الله بن محمد بن شاكر العنبري.\n(^٢) حماد بن أسامة.\n(^٣) ابن جرير الضبي مولاهم.\n(^٤) البجلي، أبو الحكم، الكوفي.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدوّ صلاحها بغير شرط القطع، من طريق محمد بن فضيل عن أبيه، به دون قوله \"قلت لابن أبي نُعْم. . . الخ.","vol":"12","page":184},{"text":"٥٤٤٥ - حدثنا الصغاني (^١)، وأبو أمية (^٢)، قالا: حدثنا يعلى (^٣)، قال: حدثنا فضيل بن غزوان بإسناده، قال النبي ﷺ: \"لا يباع الثمر حتى يبدو صلاحها\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم.\n(^٣) ابن عبيد.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":185},{"text":"<span data-type='title' id=toc-829>[باب] بيان تفسير بدو الصلاح في الثمرة وأنه لا يحل بيعها حتى تطيب ويؤكل منها، وعن بيع النخل حتى يحرز </span>(^١)\n_________\n(^١) أي يخرص وهو تقدير الشيء بالظن. يعني يقدر. (النهاية ٢/ ٢٢).","vol":"12","page":186},{"text":"٥٤٤٦ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد ابن هارون، قال: حدثنا يحيى بن سعيد، أن نافعًا أخبره، عن ابن عمر، أنه قال: قال رسول الله ﷺ: \"لا تبايعوا الثمر حتى يبدو صلاحها\" (^١).\nرواه عبد الوهاب بن عبد المجيد عن يحيى (^٢)، كذلك رواه الضحاك ابن عثمان عن نافع (^٣).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٦) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدوّ صلاحها بغير شرط القطع، من طريقي عبد الوهاب الثقفي، وجرير كلاهما عن يحيى بن سعيد الأنصاري به نحوه.\n(^٢) إسناده معلق، وقد جاء موصولًا عند مسلم عن محمد بن المثنى، وابن أبي عمر، كلاهما عن عبد الوهاب كما تقدم في الحديث السابق.\n(^٣) إسناده معلق، وهو موصولٌ عند مسلم (٣/ ١١٦٦) في كتاب البيوع، باب النهي عن بيع الثمار، قال: حدثنا ابن رافع، عن ابن أبي فديك، عن الضحاك، به.","vol":"12","page":186},{"text":"٥٤٤٧ - حدثنا الصغاني (^١)، قال: حدثنا زهير بن حرب، قال: حدثنا جرير (^٢)، عن يحيى بن سعيد بنحوه وزاد فيه \"وتذهب عنه الآفة (^٣) \"\n⦗١٨٧⦘ قال: يبدوا صلاحه يعني: حمرته وصفرته (^٤) (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عبد الحميد.\n(^٣) الآفة: هو ما يصيب الثمر من أمراض أو مصائب ونحوها. =\n⦗١٨٧⦘ = (انظر فتح الباري ٤/ ٣٩٥).\n(^٤) قال ابن حجر: وهذا التفسير من قول ابن عمر، بينه مسلم في روايته من طريق شعبة، عن عبد الله بن دينار عن ابن عمر: فقيل لابن عمر ما صلاحه؟ قال: \"تذهب عاهته\" (فتح الباري ٤/ ٢٩٦). قلت: وانظر صحيح مسلم (٣/ ١١٦٦)، وسيأتي في حديث (٥٤٥٠).\n(^٥) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٤٦).","vol":"12","page":186},{"text":"٥٤٤٨ - حدثنا عباس الدوري (^١)، والصغاني (^٢)، وجعفر الصائغ (^٣)، قالوا: حدثنا عفان (^٤)، ح.\nوحدثنا يونس بن حبيب، وإبراهيم بن مرزوق، قالا: حدثنا أبو داود (^٥)، عن سليم بن حيَّان (^٦)، قال: حدثنا سعيد بن ميناء، عن جابر بن عبد الله، قال: \"نهى النبي ﷺ عن بيع الثمر حتى تُشقح\" فقلت لجابر: ما تشقح؟ قال: تحمرّ وتصفرّ ويؤكل منها (^٧).\n_________\n(^١) عباس بن محمد الدوري.\n(^٢) محمد بن إسحاق.\n(^٣) جعفر بن محمد الصائغ.\n(^٤) ابن مسلم الباهلي.\n(^٥) الطيالسي.\n(^٦) الهذلي البصري.\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٥) في كتاب البيوع، باب =\n⦗١٨٨⦘ = النهي عن المحاقلة والمزابنة وعن المخابرة وبيع الثمرة قبل بدوّ صلاحها وعن بيع المعاومة. وهو بيع السنين، من طريق بهز بن أسد، عن سليم بن حيان به نحوه.\nوأخرجه البخاري في صحيحه (٤/ ٣٩٨) في كتاب البيوع، باب بيع الثمار قبل أن يبدو صلاحها، من طريق يحيى بن سعيد، حدثنا سعيد بن ميناء به نحوه.","vol":"12","page":187},{"text":"٥٤٤٩ - حدثنا أبو قلابة (^١)، قال: حدثنا عبيد الله بن عبد المجيد (^٢)، قال: حدثنا رباح (^٣)، عن عطاء (^٤)، عن جابر، قال: \"نهى رسول الله ﷺ عن بيع الثمر حتى يطيب\" (^٥).\n_________\n(^١) عبد الملك بن محمد.\n(^٢) الحنفي.\n(^٣) ابن أبي معروف.\n(^٤) ابن أبي رباح.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة، وعن المخابرة، وبيع الثمرة قبل بدو صلاحها، وعن بيع المعاومة وهو بيع السنين، من طريق إسحاق بن منصور، حدثنا عبيد الله بن عبد المجيد به مطولا.","vol":"12","page":188},{"text":"٥٤٥٠ - حدثنا محمد بن حَيّويه، قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة، قال: أخبرني عبد الله بن دينار، قال: سمعت ابن عمر يقول: \"نهى رسول الله ﷺ عن بيع الثمرة حتى يبدو صلاحها، قال: وكان إذا سئل عن صلاحها قال: كان يقول: حتى تذهب عاهته\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٦٦) في كتاب البيوع، باب النهي =\n⦗١٨٩⦘ = عن بيع الثمار. . .، من طريق إسماعيل بن جعفر، وشعبة، عن عبد الله بن دينار به نحوه، إلا أن مسلما ذكر الإسناد إلى شعبة، وأحال على رواية إسماعيل بن جعفر، وأبو عوانة ساق الإسناد والمتن.","vol":"12","page":188},{"text":"٥٤٥١ - حدثنا أبو أمية (^١)، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا شعبة، قال: حدثنا ابن دينار، قال: سمعت ابن عمر يقول: \"نهى رسول الله ﷺ عن بيع الثمر حتى يبدو صلاحها\"، قال: وكان ابن عمر إذا سئل عن صلاحها قال: \"حتى تذهب عاهته\" (^٣). كذا رواه غندر (^٤).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) الطيالسي.\n(^٣) إسناده صحيح، تقدم تخريجه في الذي قبله.\n(^٤) محمد بن جعفر.","vol":"12","page":189},{"text":"٥٤٥٢ - حدثنا عباس الدوري (^١)، والصغاني (^٢)، وأبو أمية (^٣)، قالوا: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق، قال: حدثنا عمرو ابن دينار أن سمع جابر بن عبد الله يقول: \"نهى رسول الله ﷺ عن بيع الثمر حتى يبدو صلاحه\" (^٤).\n_________\n(^١) ابن محمد.\n(^٢) محمد بن إسحاق.\n(^٣) محمد بن إبراهيم الخزاعي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من طريق أبي عاصم وروح =\n⦗١٩٠⦘ = قالا: حدثنا زكريا بن إسحاق، به بتمامه. وأخرجه الطحاوي في شرح معاني الآثار (٤/ ٢٣) من طريق علي بن سعيد، عن روح بن عبادة به بتمامه.","vol":"12","page":189},{"text":"٥٤٥٣ - حدثنا أبو يوسف القلوسي، قال: حدثنا أبو عاصم (^١)، قال: حدثنا زكريا بن إسحاق بإسناده قال: قال النبي ﷺ: \"لا تبيع الثمر حتى يبدو صلاحه\" (^٢).\n_________\n(^١) الضحاك بن مخلد.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله ولفظه \"نهى النبي ﷺ\".","vol":"12","page":190},{"text":"٥٤٥٤ - حدثنا أبو داود الحراني (^١)، قال: حدثنا الحسن بن محمد ابن أعين، وأبو جعفر بن نبيل (^٢) [¬*]، قالا: حدثنا زهير بن معاوية، قال: حدثنا أبو الزبير، عن جابر بن عبد الله، قال: \"نهى أو نهانا رسول الله ﷺ عن بيع الثمر حتى تطيب\" (^٣).\n_________\n(^١) سليمان بن سيف.\n(^٢) عبد الله بن محمد بن علي بن نُفَيل النُّفَيْليّ الحرّاني.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من طريق أحمد بن يونس حدثنا زهير به بتمامه، ومن طريق أبي خيثمة، عن أبي الزبير به كذلك.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (نبيل)، ولعله خطأ طباعي، وصوابه: (نفيل)، انظر الهامش.","vol":"12","page":190},{"text":"٥٤٥٥ - حدثنا الصغاني (^١)، قال: حدثنا يحيى بن معين، قال: حدثنا هشام بن يوسف عن ابن جريج، قال: أخبرني عطاء، وأبو الزبير أنهما سمعا\n⦗١٩١⦘ جابرًا يقول: \"نهي النبي ﷺ عن بيع الثمر حتى يطعم ويؤكل منه\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٤) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة، وعن المخابرة وبيع الثمرة قبل بدوّ صلاحها وعن بيع المعاومة وهو بيع السنين، من طريق أبي عاصم، أخبرنا ابن جريج به بمثله.","vol":"12","page":190},{"text":"٥٤٥٦ - حدثنا أبو العباس الغزي (^١)، والصغاني (^٢)، قالا: حدثنا سعيد بن عُفَيْر (^٣)، قال: حدثنا يحيى بن أيوب (^٤)، عن ابن جريج، عن عطاء، وأبي الزبير، عن جابر، قال: \"نهي النبي ﷺ عن بيع الثمر حتى يَطْعم\" (^٥) (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن إسحاق.\n(^٣) سعيد بن كثير بن عُفَير الأنصاري مولاهم.\n(^٤) الغافقي.\n(^٥) يقال أطعمت الشجرة، إذا أثمرت، وأطعمت الثمرة إذا أدركت، وصار لها طعم وشيء يؤكل. (النهاية ٣/ ١٢٥).\n(^٦) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله، حيث صرح أبو الزبير وابن جريج بالتحديث.","vol":"12","page":191},{"text":"٥٤٥٧ - حدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير، وأبو الوليد (^١)، قالا: حدثنا شعبة.\n⦗١٩٢⦘ وحدثنا أبو قلابة (^٢)، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة، عن عمرو بن مرَّة، قال: سمعت أبا البختري (^٣)، قال: سألت ابن عباس عن بيع النخل فقال: \"نهي رسول الله ﷺ عن بيع النخل حتى يَأْكُل أو يُؤْكَل منه، وحتى يوزن\" فقال رجل إلى جنبه: حتى يحزَّر (^٤).\n_________\n(^١) الطيالسي.\n(^٢) عبد الملك بن محمد بن عبد الله.\n(^٣) سعيد بن فيروز.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من طريق محمد بن جعفر، حدثنا شعبة به نحوه.","vol":"12","page":191},{"text":"<span data-type='title' id=toc-830>[باب] بيان حظر بيع السنبل حتى يَبْيَضَّ (^١) ويَأمن العاهة، وعن بيع النخل حتى يزهو (^٢)، والدليل على إجازة بيع الزرع قبل أن يُسَنْبل، وبيان حظر بيع الزرع بالحنطة والدليل على إجازته بالذهب والفضة</span>\n_________\n(^١) أي يشتد حبه، ويبدو صلاحه. (معالم السنن (أبو داود) ٣/ ٦٥٥).\n(^٢) إذا ظهرت ثمرته بأن يَحْمَرَّ أو يَصْفَرّ. (النهاية ٢/ ٣٢٣).","vol":"12","page":193},{"text":"٥٤٥٨ - حدثنا أبو داود السجستاني، قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا إسماعيل بن علية، عن أيوب (^١)، عن نافع، عن ابن عمر، أن رسول الله ﷺ \"نهي عن بيع النخل حتى يزهو، وعن السنبل حتى يَبْيضَّ ويأمن العاهة، نهي البائع والمشتري\" (^٢).\n_________\n(^١) السختياني.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٥) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها، من طريق زهير بن حرب، وعلي بن حُجر قالا: حدثنا إسماعيل به بتمامه. وأخرجه أبو داود في سننه (٣/ ٦٦٥) في كتاب البيوع، باب في بيع الثمار قبل أن يبدو صلاحها، من طريق عبد الله النفيلي به بتمامه.","vol":"12","page":193},{"text":"٥٤٥٩ - حدثنا أبو عمر الإمام (^١)، قال: حدثنا مخلد بن يزيد (^٢)،\n⦗١٩٤⦘ عن ابن جريج، عن عطاء، عن جابر، أن رسول الله ﷺ \"نهي عن بيع المخابرة (^٣) والمحاقلة\" في حديث ذكره وقال: فسألنا جابرًا وذكر الحديث. قال: والمحاقلة بيع الزرع القائم بالحب كيلًا (^٤).\n_________\n(^١) إمام مسجد حرّان، عبد الحميد بن محمد.\n(^٢) القرشي الحراني.\n(^٣) هي المزارعة على نصيب معين كالثلث والربع وغيرهما. (النهاية ٢/ ٧).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٤) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة، وعن المخابرة وبيع الثمرة قبل بدو صلاحها، من طريق سفيان بن عيينة، وأبي عاصم، عن ابن جريج به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٨٧) في كتاب البيوع، باب بيع الثمر على رؤوس النخل بالذهب أو الفضة، من طريق ابن وهب به نحوه.","vol":"12","page":193},{"text":"٥٤٦٠ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث (^١)، وأسد (^٢)، قالا: حدثنا الليث (^٣)، عن نافع، عن ابن عمر، قال: \"نهي النبي ﷺ عن المزابنة، قال: وإن كان زرعا أن يبيعه بكيل طعام، نهي عن ذلك كله\" (^٤).\n_________\n(^١) ابن سعد.\n(^٢) ابن موسى الأموي.\n(^٣) ابن سعد.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، والبخارى في صحيحه (مع فتح الباري ٤/ ٤٠٣) في كتاب البيوع، باب بيع الزرع بالطعام كيلا، كلاهما من طريق قتيبة، عن الليث بن سعد به بتمامه.","vol":"12","page":194},{"text":"٥٤٦١ - حدثنا أبو داود السجزي، قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا يحيى بن (^١) أبي زائدة، عن عبيد الله (^٢)، عن نافع، عن ابن عمر، أن النبي ﷺ \"نهي عن بيع الثمر بالتمر كيلًا، وعن بيع العنب بالزبيب كيلًا، وبيع الزرع بالحنطة كيلًا\" (^٣).\n_________\n(^١) ابن زكريا ابن أبي زائدة.\n(^٢) ابن عمر.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧١) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق أبي بكر بن أبي شيبة به نحوه. كذا أخرجه أبو داود في سننه (٣/ ٦٥٨) في كتاب البيوع، باب في المزابنة، من طريق أبي بكر به بتمامه.","vol":"12","page":195},{"text":"٥٤٦٢ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا شعبة، عن زيد بن جبير (^٢)، قال: سأل رجل ابن عمر عن بيع النخل، فقال: \"نهي رسول الله ﷺ عن بيع النخل حتى يبدو صلاحه\" (^٣).\n_________\n(^١) محمد بن عبد الملك الواسطي.\n(^٢) الجشمي، الطائي.\n(^٣) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه أحمد في مسنده (٢/ ٩٧، ١٢٦) من طريق يزيد عن شعبة به.","vol":"12","page":195},{"text":"٥٤٦٣ - حدثنا الصاغاني (^١)، عن يحيى بن معين، قال: حدثنا\n⦗١٩٦⦘ أبو أسامة (^٢)، عن عبيد الله بإسناده (^٣) \"المزابنة ثمر النخل بالتمر كيلًا، وبيع الزبيب بالعنب كيلًا وعن كل ثمر بخرصه\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) حماد بن أسامة.\n(^٣) أي عن نافع عن ابن عمر.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧١) في كتاب البيوع، باب تحريم بيع الرطب بالتمر. . .، من طريق يحيى بن معين، وهارون بن عبد الله، وحسين بن عيسى قالوا: حدثنا أبو أسامة به بتمامه.","vol":"12","page":195},{"text":"<span data-type='title' id=toc-831>[باب] بيان حظر بيع الرُّطب بالتمر، وبيع ثمر النخل بتمر النخل</span>","vol":"12","page":197},{"text":"٥٤٦٤ - أخبرنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد (^١)، عن ابن شهاب (^٢)، قال: أخبرني سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، أن أبا هريرة قال: قال رسول الله ﷺ: \"لا تبتاعوا الثمر حتى يبدو صلاحها، ولا تبايعوا الثمر بالتمر\" (^٣).\nقال ابن شهاب: وحدثني سالم بن عبد الله عن أبيه أن رسول الله نهي عن مثله سواء (^٤).\n_________\n(^١) الأيلي.\n(^٢) محمد.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٨) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدوّ صلاحها بغير شرط القطع، من طريق ابن وهب أخبرني يونس بن يزيد به بتمامه.\n(^٤) إسناده معلق، وكذا ذكره مسلم، وسيأتي موصولًا في الحديث الذي بعده.","vol":"12","page":197},{"text":"٥٤٦٥ - حدثنا الصاغاني (^١)، قال: حدثنا معلى بن منصور الرازي، قال: حدثنا سفيان (^٢)، عن الزهري، عن سالم،\n⦗١٩٨⦘ عن أبيه (^٣)، أن النبي ﷺ \"نهى عن بيع الثمر حتى يبدو صلاحه، وعن بيع الثمر بالتمر\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عيينة.\n(^٣) عبد الله بن عمر.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار. . . .، من طريق زهير بن حرب، حدثنا سفيان به بتمامه.","vol":"12","page":197},{"text":"٥٤٦٦ - حدثنا أبو داود الحراني (^١)، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، قال: حفظناه من الزهري عودًا وبدأ، قال: حدثني سالم بن عبد الله، عن أبيه، أن رسول الله ﷺ \"رخص في العرايا\" (^٢) (^٣).\nثم قال سفيان: أرخص في العرايا، هما سواء. قلت لسفيان: إن بعضهم يقول: الثمر بالتمر، فقال: هذا إنما وجده في كتاب حفظناه من فيّ الزهري كما سمع، لم أزد فيه حرفًا ولم أنقص حرفًا (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) العرايا: سيأتي تفسيرها في الحديث رقم (٥٤٧٣، ٥٤٧٤).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٧) في كتاب البيوع، باب النهي عن بيع الثمار. . .، من طريق زهير والزهري، عن سفيان به نحوه.\n(^٤) لم أقف على قول سفيان هذا، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":198},{"text":"٥٤٦٧ - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن سالم، قال: \"نهي رسول الله ﷺ عن بيع\n⦗١٩٩⦘ الثمر بالتمر، وعن بيع الثمرة حتى يبدو صلاحها\" (^١).\n_________\n(^١) هكذا في الأصل مرسلا، ولعل الناسخ أسقط الصحابي وهو ابن عمر، ذلك لأن هذا الحديث موجود في مصنف عبد الرزاق (٨/ ٦٢)، وفيه ذكر الصحابي، أو تكون تكون الرواية وقعت لأبي عوانة مرسلة، وقد تقدم تخريجه في الحديث رقم (٥٤٦٦).","vol":"12","page":198},{"text":"<span data-type='title' id=toc-832>[باب] بيان الرخصة في بيع العرايا وأنه مستثنى من جملة النهي</span>","vol":"12","page":200},{"text":"٥٤٦٨ - حدثنا أبو داود الحراني (^١)، وأبو أمية (^٢) أبو يوسف (^٣)، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: أخبرني زيد بن ثابت، أن رسول الله ﷺ \"رخص في بيع العرايا بخرصها\" (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) محمد بن إبراهيم الخزاعي.\n(^٣) يعقوب بن سليمان الفارسي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه معلقا (٣/ ١١٦٨) في كتاب البيوع، باب النهي عن بيع الثمار قبل بدو صلاحها، قال: ابن عمر، وحدثنا زيد بن ثابت به فذكره. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٨٤) في كتاب البيوع، باب بيع المزابنة، من طريق مالك، عن نافع به نحوه.","vol":"12","page":200},{"text":"٥٤٦٩ - حدثنا العباس الدوري (^١)، والميموني (^٢)، وعمار بن رجاء، قالوا: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن زيد بن ثابت، أن رسول الله ﷺ \"رخص في بيع العرايا بخرصها كيلًا\" (^٣).\n_________\n(^١) عباس بن محمد الدوري.\n(^٢) عبد الملك بن عبد الحميد.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":200},{"text":"٥٤٧٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالك حدثه، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا مطرف (^١)، والقعنبي (^٢)، عن مالك، عن نافع، عن ابن عمر، عن زيد بن ثابت، أن رسول الله ﷺ \"رخص لصاحب العرية أن يبيعها بخرصها\" (^٣).\n_________\n(^١) ابن عبد الله اليساري.\n(^٢) عبد الله بن مسلمة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٩) في كتاب البيوع، باب تحريم بيع الرطب بالتمر. . .، من طريق يحيى بن يحيى قال: قرأت على مالك ونحوه.\nإلا أن مالكا قد أخرجه في الموطأ (٢/ ٤٨٢) في كتاب البيوع، باب ما جاء في بيع العرية، من طريق نافع به بتمامه.","vol":"12","page":201},{"text":"٥٤٧١ - حدثنا عباس (^١) الدوري، والصغاني (^٢)، وأبو أمية (^٣)، قالوا: حدثنا قبيصة (^٤)، قال: حدثنا سفيان (^٥)، عن يحيى بن سعيد، وعبيد الله ابن عمر، عن نافع، عن ابن عمر، عن زيد بن ثابت، قال: \"رخص\n⦗٢٠٢⦘ رسول الله ﷺ في بيع العرايا أن يباع بخرصها تمرًا\" (^٦).\n_________\n(^١) ابن محمد.\n(^٢) محمد بن إسحاق.\n(^٣) محمد بن إبراهيم.\n(^٤) ابن عقبة بن محمد بن سفيان السوائي.\n(^٥) الثوري.\n(^٦) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٨) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق عبد الوهاب، قال سمعت يحيى بن سعيد به نحوه.","vol":"12","page":201},{"text":"٥٤٧٢ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن نافعًا أخبره، أن ابن عمر، قال: أخبرني زيد ابن ثابت، أن رسول الله ﷺ \"رخص في العرية يؤخذ بمثل خرصها تمرًا يأكلها أهلها رطبًا\" (^٢).\n_________\n(^١) محمد بن عبد الملك بن مروان.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":202},{"text":"٥٤٧٣ - حدثنا ابن أبي مسرة (^١)، قال: حدثنا المقرئ (^٢)، قال: حدثنا الليث ابن سعد، عن نافع، عن عبد الله بن عمر، قال: حدثني زيد بن ثابت، أن رسول الله ﷺ \"رخص في بيع العرية بخرصها تمرًا\" (^٣).\n⦗٢٠٣⦘ قال يحيى: والعرية أن يشتري الرجل تمر النخلات لطعام أهله رطبًا بخرصها كيلًا.\n_________\n(^١) عبد الله بن أحمد المكي.\n(^٢) عبد الله بن يزيد، أبو عبد الرحمن.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٩) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق محمد بن رمح، حدثنا الليث، عن يحيى بن سعيد، عن نافع به بتمامه، إلا أن أبا عوانة قال: الليث بن سعد، عن نافع، ولعل هذا سقط من النساخ، مما يؤكد ذلك ما ذكره مسلم، وكذا الطبراني في الكبير (٥/ ١١١) فإنه قال: حدثنا أبو يزيد القراطيسي، حدثنا عبد الله بن صالح، حدثني =\n⦗٢٠٣⦘ = الليث، حدثني يحيى بن سعيد، عن نافع به نحوه.","vol":"12","page":202},{"text":"٥٤٧٤ - أخبرني العباس بن الوليد بن مزيد، قال: أخبرني أبي (^١)، ح.\nوحدثنا الربيع بن سليمان (^٢)، قال: حدثنا بشر بن بكر، كليهما عن الأوزاعي (^٣)، عن ابن شهاب، عن سالم بن عبد الله، عن عبد الله بن عمر، عن زيد بن ثابت، أن رسول الله ﷺ \"رخص في بيع العرايا بالتمر والرطب ولم يرخص في غير ذلك\". قال بشر: قال الأوزاعي: الرجل يتصدق عليه بالنخلات فيأخذ بما عليهن رطبًا أو تمرًا، قيل: هل للعرايا وقت؟ قال: لا أعلم (^٤).\n_________\n(^١) الوليد بن مزيد العُذْري، البيروتي.\n(^٢) ابن عبد الجبار المرادي مولاهم.\n(^٣) عبد الرحمن بن عمرو.\n(^٤) إسناده حسن، وهو بهذا اللفظ بذكر قول الأوزاعي من زوائد أبي عوانة على مسلم، وقد أخرجه أحمد في مسنده (٥/ ١٨٢، ١٩٢)، والشافعي في مسنده (١٤٤)، ومالك في الموطأ (٢/ ٦١٩) في كتاب البيوع من طريق نافع عن ابن عمر، والدارمي في سننه (٢/ ٢٥٢) في كتاب البيوع من طريق الزهري به.","vol":"12","page":203},{"text":"٥٤٧٥ - حدثنا محمد بن مهل الصنعاني (^١)، ومحمد بن علي (^٢)،\n⦗٢٠٤⦘ قالا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن سالم، عن ابن عمر، قال: أخبرني زيد بن ثابت \"أن النبي ﷺ رخص في بيع العرايا أن يباع بخرصها تمرًا، ولم يرخص في غير ذلك\" (^٣).\n_________\n(^١) ابن عسكر التيمي مولاهم.\n(^٢) ابن سفيان الصنعاني النجار.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٧٤).","vol":"12","page":203},{"text":"٥٤٧٦ - حدثنا الصغاني (^١)، قال: حدثنا معلى بن منصور (^٢)، قال: حدثنا سفيان، عن الزهري، عن سالم، عن أبيه، عن زيد بن ثابت، أن النبي ﷺ \"رخص في بيع العرايا\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الرازي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٧٤).","vol":"12","page":204},{"text":"٥٤٧٧ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا أبي (^١)، عن صالح (^٢)، عن ابن شهاب، أن سالمًا أخبره أنه سمع عبد الله بن عمر، يقول: إن زيد بن ثابت أخبره \"أن رسول الله ﷺ رخص في بيع العرايا بالرطب ولم يرخص في غير ذلك\" (^٣).\n_________\n(^١) إبراهيم بن سعد الزهري.\n(^٢) ابن كيسان.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٨) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، معلقًا، قال: وقال سالم أخبرني عبد الله به فذكره بتمامه.","vol":"12","page":204},{"text":"٥٤٧٨ - ز- حدثنا محمد بن عبد الله بن عبد الحكم المصري، قال: حدثنا أبو زرعة (^١)، وعبد الله بن راشد (^٢) [¬*]، عن يونس بن يزيد قال: وقال أبو الزناد (^٣): كان عروة بن الزبير يحدث، عن سهل بن أبي حثمة الأنصاري، أنه أخبره أن زيد بن ثابت كان يقول: كان الناس في عهد رسول الله ﷺ يتبايعون الثمار قبل أن يبدو صلاحها، فإذا جذّ (^٤) [¬**] النَّاس وحضر تقاضيهم قال المبتاع: إنه أصاب الثمر العقر الذمَان (^٥) [¬***]، أصابه قُشَام (^٦)، أصابه مرض [¬****]، عاهات يحتجون بها، والقُشَام شيء يصيبه حتى لا يُرَطب، فقال رسول الله ﷺ لما كثرت عنده الخصومة في ذلك -فإمّا لا؛ فلا تبتاعوا حتى يبدو صلاح الثمر، كالمشورة يشير بها لكثرة خصومهم (^٧).\n⦗٢٠٦⦘ رواه عنبسة عن يونس أيضًا.\n_________\n(^١) الرازي.\n(^٢) هكذا في المخطوط، ولعله وهب الله بن راشد، أبو زرعة مؤذن فسطاط [¬*].\n(^٣) عبد الله بن ذكوان.\n(^٤) أي قطع ثمار النخل. (النهاية ١/ ٢٥٠).\n(^٥) هو فساد الطَلْع وسواده. (فتح الباري ٤/ ٣٩٥).\n(^٦) أو شيء ينتقص ثمر النخل قبل أن يصير بلحًا. (فتح الباري ٤/ ٣٩٥).\n(^٧) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد ذكره البخاري في صحيحه (مع فتح الباري ٤/ ٣٩٣) في كتاب البيوع، باب بيع الثمار قبل أن يبدو صلاحها، معلقًا قال: قال الليث عن أبي الزناد به فذكره بنحوه. وقد وصله أبو داود في سننه =\n⦗٢٠٦⦘ = (٣/ ٦٦٨) في كتاب البيوع، باب بيع الثمار قبل أن يبدو صلاحها، من طريق أحمد بن صالح، حدثنا عنبسة بن خالد، حدثني يونس به فذكره.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: بالأصل الخطي بكوبريللو (٣/ ق ١٤٩/ أ): \"وهب الله\" واضحة لا لبس فيها.\n[¬**] قال أحمد بسيوني: صوابه: \"جدَّ\" بالدال المهملة، وهو المثبت بالأصل الخطي بكوبريللو (٣/ ق ١٤٩/ أ)، وكلاهما لغة صحيحة، وانظر: إرشاد الساري للقسطلاني (٤/ ٨٧)، والله أعلم.\n[¬***] قال أحمد بسيوني: صوابه: \"أصاب التمرَ العفرُ -الدّمَانُ-\"، كما في الأصل الخطي بكوبريللو (٣/ ق ١٤٩/ ب)، وكلمة \"العفر\" هكذا، وهو المثبت في أكثر من نسخة خطية لشرح معاني الآثار؛ إذ إن الطحاوي يروي هذا الحديث بإسناد المصنف ومتنه على ما سيأتي بيانه إن شاء الله تعالى، وفي ط. دار المعرفة (٥٠٤١) على الصواب، إلا أن فيها: \"الثمر\" بدل \"التمر\"، و\"العفن\" بدل \"العفر\"، والصواب ما أشرت إليه في هذه الرواية، ولعل تصويب كلمة \"العفر\" هو \"العفن\"، وإن كانت في هذه الرواية: \"العفر\"، والله أعلم، وقال البرماوي في اللامع الصبيح (٧/ ١٢٥): (الدمان) بضم الدال، وتخفيف الميم، وآخره نون: فساد التمر، وعفنه قبل إدراكه حتى يسود، مأخوذ من الدمن، وهو السرقين، ويقال: الدمال، باللام، وقيده الجوهري وصاحب \"المجمل\" بفتح الدال، لكن الضم هو ما في \"غريب خ\"، قال ابن الأثير: وكأنه أشبه، كما في غيره من الأدواء والعاهات كالسعال، والزكام.\n[¬****] قال أحمد بسيوني: في الأصل: \"مزار\" هكذا، وكتب فوقه: \"لعله مُراض، كما نبه عليه ابنُ الأثير في النهاية\"، وأقول: ولعلها: \"مُزَاق\" بالزاي، وهي عند الطحاوي في شرح المعاني (٤/ ٢٨) بإسناد المصنف ومتنه، والدارقطني في السنن (٣/ ٣٣٩، ٤٤٨) من طريق وهب الله بن راشد وغيره، به، والبيهقي في الكبير (٥/ ٣٠١) من طريق شيخ المصنف، به: \"مراق\"، ولعل الأصوب عندي أن النص المكتوب هو: \"مزاق\"، وصوبه الطحاوي إلى: \"مراق\"، فيما نقله العيني في العمدة (١٢/ ٣) ونخب الأفكار (١١/ ٤٨٨، ٤٩٠)، وهو الثابت في أكثر من نسخة خطية لشرح المعاني، منها المحمودية (٢/ ق ٢٤٨/ ب)، والأزهرية (٢/ ق ٥٣/ ب)، وقرة باشا (٣/ ق ١٩٦/ ب)، وكوبريللو (٢/ ق ٢٢٥/ ب)، وما وقفت عليه من نسخ دار الكتب المصرية، والله أعلم، وهو في طبعة دار المعرفة (٣/ ٢٩٤): مضار، وصواب العبارة أن تكتب هكذا: قال المبتاعُ: \"أصاب التمرَ العفرُ -الدّمَانُ-؛ أصابه قُشَامٌ، أصابه مُزَاقٌ -عاهاتٌ يحتجُّون بها، والقُشَامُ: شيءٌ يصيبه حتى لا يَرْطُبَ-، فقال …","vol":"12","page":205},{"text":"٥٤٧٩ - حدثنا الصغاني (^١)، قال: حدثنا يحيى بن معين، وأبو بكر ابن أبي شيبة، قالا: حدثنا أبو أسامة (^٢)، عن الوليد بن كثير، قال: حدثني بشير بن يسار، أن رافع بن خديج، وسهل بن أبي حثمة حدثاه، أن رسول الله ﷺ نهي عن المزابنة الثمر بالثمر إلا أصحاب العرايا فإنه قد أذن لهم (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) حماد بن أسامة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٠) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا من طرق عن أبي بكر بن أبي شيبة وحسن الحلواني قالا: حدثنا أبو أسامة به بتمامه، ومن طريق يحيى بن سعيد عن بشير بن يسار به، نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٨٧) في كتاب البيوع، باب بيع الثمر على رؤوس النخل بالذهب أو الفضة من طريق يحيى بن سعيد سمعت بشيرًا، سمعت سهل بن أبي حثمة فذكره بنحوه مطولًا.","vol":"12","page":206},{"text":"<span data-type='title' id=toc-833>باب ذكر الأخبار الدالة على أن الرخصة في بيع العرية لمن يشتريها يأكلها رطبًا، وأن من يشتريها يتخذ تمرًا على الحَظْر</span>","vol":"12","page":207},{"text":"٥٤٨٠ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، ح.\nوحدثنا المزني (^١) عن الشافعي ﵁، قال: أخبرنا سفيان ابن عيينة، عن يحيى بن سعيد، عن بشير بن يسار، عن سهل بن أبي حثمة، أن رسول الله ﷺ \"نهي عن بيع الثمر بالثمر إلا أنه رخص في العرايا يباع بخرصها من التمر يأكلها أهلها رطبا\" (^٢).\n_________\n(^١) إسماعيل بن يحيى.\n(^٢) إسناده صحيح، وأخرجه البخاري بهذا اللفظ، تقدم تخريجه في الذي قبله.","vol":"12","page":207},{"text":"٥٤٨١ - حدثنا أبو داود السجزي، قال: حدثنا عثمان بن أبي شيبة.\nوحدثنا أبو أمية (^١)، قال: حدثنا ابن أبي شيبة، قالا: أخبرنا ابن عيينة (^٢) بإسناده مثله \"ورخص في العرية أن يبتاع بخرصها يأكلها أهلها رطبًا\" (^٣).\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) سفيان.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٠) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق سليمان بن بلال، والليث بن سعد، عن يحيى بن سعيد به بتمامه.","vol":"12","page":207},{"text":"٥٤٨٢ - حدثنا صالح بن عبد الرحمن (^١)، قال: حدثنا ابن أبي مريم (^٢)، قال: حدثنا سليمان بن بلال.\nوحدثنا معاوية بن صالح أبو عبيد الله (^٣)، وأبو داود الحراني (^٤)، قالوا: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا سليمان بن بلال، عن يحيى بن سعيد، قال: أخبرني بشير بن يسار، عن بعض أصحاب رسول الله ﷺ من أهل داره منهم سهل بن أبي حثمة، أن رسول الله ﷺ نهي عن بيع الثمر بالتمر وقال: ذلك الربا، تلك المزابنة، وأنه رخص في بيع العرية النخلة والنخلتين يأخذها أهل البيت بخرصها تمرًا يأكلونها رطبًا\" (^٥). قال القعنبي: إلا أنَّه رخص في بيع العرية يأخذها.\nرواه يزيد بن هارون عن يحيى بن سعيد أن بشير بن يسار أخبره عن رجل من أصحاب النبي ﷺ قال: نهى النبي ﷺ بمثله (^٦).\n⦗٢٠٩⦘ ورواه الليث عن يحيى عن بشير عن أصحاب النبي ﷺ أنهم قالوا (^٧).\n_________\n(^١) ابن عمرو بن الحارث المصري.\n(^٢) سعيد بن الحكم.\n(^٣) الأشعري.\n(^٤) سليمان بن سيف.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٠) في كتاب البيوع، في باب تحريم بيع الرطب بالثمر إلا في العرايا، من طريق عبد الله بن مسلمة القعنبي به بتمامه.\n(^٦) إسناده معلق، ولم أقف على من وصله.\n(^٧) إسناده معلق، وقد وصله مسلم في صحيحه، عن قتيبة ومحمد بن رمح كلاهما عن الليث به وقد تقدم في الحديث رقم (٥٤٧٩).","vol":"12","page":208},{"text":"٥٤٨٣ - حدثنا الدقيقي (^١)، حدثنا يزيد بن هارون، عن يحيى ابن سعيد، أن نافعًا أخبره، أن ابن عمر، قال: أخبرني زيد بن ثابت، أن رسول الله ﷺ \"رخص في العرية أن يؤخذ بمثل خرصها تمرًا يأكلها أهلها رطبًا\" (^٢).\n_________\n(^١) محمد بن عبد الملك بن مروان.\n(^٢) إسناده صحيح، وقد مضى تخريجه في الحديث رقم (٥٤٧٢).","vol":"12","page":209},{"text":"٥٤٨٤ - حدثنا إسماعيل القاضي، قال: حدثنا علي بن المديني، قال: حدثنا عبد الوهاب (^١)، قال: سمعت يحيى (^٢)، يقول: أخبرني نافع، أنه سمع ابن عمر، أنه حدث أن زيد بن ثابت حدثه، أن رسول الله ﷺ رخص في العرية، يأخذها أهل البيت بخرصها ثم يأكلونها رطبًا\" (^٣).\n_________\n(^١) ابن عبد المجيد.\n(^٢) ابن سعيد.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٦٩) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق عبد الوهاب به، إلا أن مسلما ذكر الإسناد ولم يذكر المتن، وأحال على متن رواية سليمان بن بلال، وأبو عوانة ذكر السند والمتن.","vol":"12","page":209},{"text":"٥٤٨٥ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن سعيد الهمداني (^١)، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث (^٢)، عن عبد ربه بن سعيد (^٣)، قال: العرية الرجل يعري الرجل النخلة، والرجل يستثني من ماله النخلة والإثنتين يأكلها فيبيعها بتمر (^٤).\n_________\n(^١) أبو جعفر، المصري، صدوق، (ت: ٢٥٣ هـ). تقريب التهذيب (٣٨).\n(^٢) المصري.\n(^٣) الأنصاري.\n(^٤) مقطوع من تفسير عبد ربه بن سعيد، انظر سنن أبي داود في (٣/ ٦٦٣) في كتاب البيوع، باب تفسير العرايا، من طريق أحمد بن سعيد الهمداني به بتمامه.","vol":"12","page":210},{"text":"٥٤٨٦ - حدثنا أبو داود (^١)، حدثنا هناد (^٢)، حدثنا عبدة (^٣)، عن ابن إسحاق (^٤)، قال: العرايا أن يهب الرجل للرجل النخلات فيشق عليه أن يقوم عليها فيبيعها بمثل خرصها (^٥).\n_________\n(^١) السجستاني.\n(^٢) ابن السرى.\n(^٣) ابن سليمان.\n(^٤) محمد بن إسحاق.\n(^٥) ذكره أبو داود في سننه (٣/ ٦٦٣) في كتاب البيوع، باب تفسير العرايا، عن هناد به بتمامه.","vol":"12","page":210},{"text":"<span data-type='title' id=toc-834>باب ذكر الخبر المبيح بيع العرايا بخرصها تمرًا ما دون خمسة أوسق، والدليل على أن ما فوقها غير جائز بيعها بالتمر</span>","vol":"12","page":211},{"text":"٥٤٨٧ - حدثنا محمد بن حيويه (^١)، قال: حدثنا مطرف (^٢)، والقعنبي، عن مالك، ح.\nوأخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكًا حدثه، ح.\nوحدثنا الربيع بن سليمان، والمزني (^٣)، عن الشافعي، قال: أخبرنا مالك، عن داود بن حصين، عن أبي سفيان مولى ابن أبي أحمد (^٤)، عن أبي هريرة، أن رسول الله ﷺ رخص في بيع العرايا فيما دون الخمسة أوسق أو خمسة أوسق شك داود قال خمسة أو دون خمسة (^٥).\n⦗٢١٢⦘ زاد ابن وهب: قال مالك: وإنما يباع العرية بخرصها من التمر بنحو ذلك، وبخرص من رؤوس النخل وليست له مكيلة وإنما أرخص فيه لأنه أنزل بمنزلة التَّوْلِيْة والإقالة والشركة، ولو كان بمنزلة غيره من البيوع ما أشرك أحدٌ أحدًا في طعام حتى يستوفيه، ولا أقاله منه، ولا ولَّاه أحد حتى يقبضه المبتاع (^٦). وقال مالك: ولا أرى صاحب العرية أن يبيعها إلا ممن في الحائط ممن له ثمرة بخرصها (^٧).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) ابن عبد الله بن مطرف.\n(^٣) إسماعيل بن يحيى.\n(^٤) ابن حصين.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧١) في كتاب البيوع، باب تحريم بيع الرطب بالثمر إلا في العرايا، من طريق عبد الله بن مسلمة القعنبي به بتمامه. وأخرجه كذلك البخاري في صحيحه (مع فتح الباري ٤/ ٣٨٧) في كتاب البيوع، باب بيع الثمر على رؤوس النخل بالذهب والفضة من طريق عبد الله ابن عبد الوهاب قال: سمعت مالكًا به نحوه، دون ذكر الشك.\n(^٦) انظر موطأ مالك (ص ٤٨٢).\n(^٧) التمهيد لابن عبد البر (٢/ ٣٢٩).","vol":"12","page":211},{"text":"<span data-type='title' id=toc-835>باب حظر بيع الرطب بالتمر كيلًا، وبيع العنب بالزبيب كيلًا، أو بيع ثمر النخل بالتمر، وبيع الكرم بالزبيب وأنها المزابنة، وعن بيع كل ثمر بخرصه بجنسه زائد بكيل معلوم ووزن معلوم</span>","vol":"12","page":213},{"text":"٥٤٨٨ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا مطرف (^١)، ويحيى (^٢)، عن مالك، عن نافع، عن ابن عمر، أن رسول الله ﷺ \"نهي عن بيع المزابنة، والمزابنة بيع الثمر بالتمر كيلًا، وبيع الكرم بالزبيب كيلًا\" (^٣).\n_________\n(^١) ابن عبد الله.\n(^٢) ابن يحيى.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧١) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا من طريق يحيى بن يحيى التميمي، قال: قرأت على مالك به بتمامه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٢٨٤) في كتاب البيوع، باب بيع المزابنة، من طريق عبد الله بن يوسف، أخبرنا مالك به بتمامه.","vol":"12","page":213},{"text":"٥٤٨٩ - حدثنا أبو داود السجزي، قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا يحيى بن أبي زائدة، قال: حدثنا عبيد الله، عن نافع، عن ابن عمر، أن رسول الله ﷺ \"نهي عن بيع الثمر بالتمر كيلًا، وعن\n⦗٢١٤⦘ بيع العنب بالزبيب كيلًا، وعن الزرع بالحنطة كيلًا\" (^١).\n_________\n(^١) إسناده صحيح، وانظر حديث رقم (٥٤٦١).","vol":"12","page":213},{"text":"٥٤٩٠ - حدثنا الصغاني (^١)، قال: حدثنا يحيى بن معين، قال: حدثنا أبو أسامة (^٢)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: \"نهي رسول الله ﷺ عن المزابنة، والمزابنة بيع ثمر النخل بالتمر كيلًا، وبيع الزبيب بالعنب كيلًا، وعن كل ثمر بخرصه\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) حماد بن أسامة.\n(^٣) تقدم في الحديث رقم (٥٤٦٣).","vol":"12","page":214},{"text":"٥٤٩١ - حدثنا الصغاني (^١)، قال: حدثنا عَارِم (^٢)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، أن رسول الله ﷺ نهي عن المزابنة، والمزابنة أن يبيع الثمرة بكيل إن زاد فَلِي وإن نقص فَعَليَّ (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن الفضل.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق أبي الربيع وأبي كامل قالا: حدثنا حماد به نحوه. وأخرجه كذلك البخاري في صحيحه (مع فتح الباري ٤/ ٣٧٧) في كتاب البيوع، باب بيع الزبيب بالزبيب، والطعام بالطعام من طريق أبي النعمان، حدثنا حماد بن زيد به بتمامه.","vol":"12","page":214},{"text":"٥٤٩٢ - حدثنا أبو داود الحراني (^١)، قال: حدثنا سليمان (^٢)، قال: حدثنا حماد بن زيد بمثله (^٣).\nقال ابن عمر: والمزابنة أن يبيع الرجل ثمرة أرضه بكيل، إن زادت فله، وإن نقصت فعليه (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) ابن داود، أبو الربيع.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٤) ذكره الطحاوي في شرح معاني الآثار (٤/ ٣٣).","vol":"12","page":215},{"text":"٥٤٩٣ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا مسدد، قال: حدثنا عبد الوارث، قال: حدثنا أيوب، عن نافع، عن ابن عمر، قال: \"نهي النبي ﷺ عن المزابنة، والمزابنة أن يشتري ما في النخل بثمر مسمى إن زاد فَلي وإن نَقَص فَعَليَّ\" (^٢).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل الأزدي مولاهم، البصري.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٤٩١).","vol":"12","page":215},{"text":"٥٤٩٤ - حدثنا الصغاني، قال: أخبرنا يحيى بن معين، وأبو بكر ابن أبي شيبة، قالا: حدثنا أبو أسامة، عن الوليد بن كثير، قال: حدثني بشير بن يسار، أن رافع بن خديج، وسهل بن حنيف حدثاه، أن النبي ﷺ \"نهي عن بيع المزابنة الثمر بالتمر، وعن بيع العنب بالرطب إلا أصحاب العرايا فإنه قد أذن لهم\" (^١).\n_________\n(^١) تقدم في الحديث رقم (٥٤٧٩).","vol":"12","page":215},{"text":"٥٤٩٥ - حدثنا الصاغاني (^١)، قال: أخبرنا أبو النضر (^٢)، قال: حدثنا الليث بن سعد، عن نافع، عن ابن عمر، عن النبي ﷺ أنه كان يقول: \"لا تبايعوا الثمر حتى يبدو صلاحه\" نهي البائع والمشتري، ونهي عن المزابنة. أن يبيع ثمر حائطه إن كانت نخلًا بتمر كيلًا، وإن كان كرمًا يبيعه بزبيب كيلًا، وإن كان زرعًا أن يبيعه بكيل طعام نهي عن ذلك كله (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم.\n(^٣) إسناده صحيح، وقد أخرجه مسلم والبخاري في صحيحهما، من طريق قتيبة، عن الليث به نحوه. وقد تقدم تخريجه في الحديث رقم (٥٤٤١، ٥٤٦٠).","vol":"12","page":216},{"text":"٥٤٩٦ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، وأسد (^١)، قالا: حدثنا الليث بإسناده \"نهي رسول الله ﷺ عن المزابنة\" إلى آخره (^٢).\nورواه الضحاك بن عثمان، وحفص بن ميسرة (^٣)، عن نافع، وإبراهيم\n⦗٢١٧⦘ ابن طهمان، عن موسى بن عقبة، عن نافع (^٤).\n_________\n(^١) ابن موسى.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٣) هكذا (حفص بن ميسرة، عن نافع) علما أن حفصا لم يلق نافعا، ومسلم -كما سيأتي- أخرجه من طريق حفص بن ميسرة، حدثني موسى بن عقبة، عن نافع به. فلا أدري هل سقط موسى بن عقبة سهوًا من سند أبي عوانة؟ أم أن أبا عوانة وجده =\n⦗٢١٧⦘ = هكذا، وأظن الاحتمال الأول أولى، والله أعلم.\n(^٤) إسناده معلق، وقد وصله مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، من طريق ابن أبي فديك أخبرني الضحاك، وقال مسلم: حدثنا حفص بن ميسرة، حدثني موسى بن عقبة به نحوه.","vol":"12","page":216},{"text":"<span data-type='title' id=toc-836>باب الخبر الدال على أن للإمام أن يمنع من يبيع الطعام بكيل أو وزن من الناس إلا في سوق الطعام</span>","vol":"12","page":218},{"text":"٥٤٩٧ - حدثنا أبو أمية (^١)، قال: حدثنا يحيى بن بكير، قال: حدثني الليث، عن محمد بن عبد الرحمن بن غَنَج، عن نافع، عن ابن عمر أنه قال: أنهم كانوا يتبايعون الطعام في الركبان في عهد النبي ﷺ فنهاهم رسول الله ﷺ أن يبيعوا في مكانهم الذي ابتاعوا إليه حتى ينقلوا إلى سوق الطعام (^٢).\n_________\n(^١) الطرسوسي.\n(^٢) في إسناده محمد بن عبد الرحمن بن غَنَج، قال عنه ابن حجر مقبول. إلا أن ابن حبان قال عنه: حدث عن نافع بنسخة مستقيمة. قلت ولعل هذا منها. وقد أخرجه مسلم في صحيحه (٣/ ١١٦٠) في كتاب البيوع، باب بطلان بيع المبيع قبل القبض، من طريق مالك، عن نافع به نحوه، وقد أخرجه النسائي (المجتبى ٧/ ٢٨٧) في كتاب البيوع، باب بيع ما يشترى من الطعام جزافًا قبل أن ينقل من مكانه، من طريق شعيب بن الليث عن أبيه، به نحوه.","vol":"12","page":218},{"text":"٥٤٩٨ - حدثنا يوسف (^١) القاضي، قال: حدثنا محمد بن أبي بكر (^٢)، قال: حدثنا أبو بكر الحنفي (^٣)، قال: حدثنا الضحاك بن عثمان، عن\n⦗٢١٩⦘ نافع، عن ابن عمر، قال: \"كانوا يتبايعون الطعام جزافًا على عهد رسول الله ﷺ، فيؤمر أن لا يبيعه مكانه حتى يحوِّله إلى مكان آخر فيحوله ويبيعه\" (^٤).\n_________\n(^١) يوسف بن يعقوب بن إسماعيل.\n(^٢) المقدّمي.\n(^٣) عبد الله.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":218},{"text":"<span data-type='title' id=toc-837>باب ذكر الخبر الموجب لبائع النخل؛ ثمرته بعد الأبَار (^١)، والدليل على أنها للمشتري إذا اشتراه قبل الأبار، والأبار هو أن يؤخذ شيء من طلع النخل فيدخل من ظهراني الإناث من النخل</span>\n_________\n(^١) يعني بعد التلقيح. (النهاية ١/ ١٣).","vol":"12","page":220},{"text":"٥٤٩٩ - حدثنا عباس (^١) الدوري، قال: حدثنا عبد الرحمن بن غزوان، قال: حدثنا شعبة، عن أيوب (^٢)، ح. وحدثنا أبو أمية (^٣)، قال: حدثنا الأسود بن عامر (^٤)، عن شعبة، عن أيوب السختياني، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"من اشترى نخلًا قد أبرت فثمرته للبائع إلا أن يشترط المبتاع\" (^٥). قال الأسود: \"من ابتاع (^٦) نخلًا\".\n_________\n(^١) ابن محمد.\n(^٢) السختياني.\n(^٣) محمد بن إبراهيم الخزاعي.\n(^٤) الشامي (شاذَان).\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٣) في كتاب البيوع، باب من باع نخلًا عليها ثمر، من طريق حماد بن زيد وإسماعيل كلاهما عن أيوب به، ذكر مسلم الإسناد وأحال على رواية الليث، عن نافع. وأبو عوانة ذكر المتن والإسناد معا.\n(^٦) كذا ورد عند مسلم من رواية الليث عن ابن شهاب. وسيأتي بعد ثلاثة أحاديث.","vol":"12","page":220},{"text":"٥٥٠٠ - حدثنا الصَّغاني (^١)، قال: حدثنا عبيد الله (^٢) القواريري، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"من ابتاع نخلًا أو أرضًا، قد أبرت فثمرتها للبائع إلا أن يشترط المبتاع\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عمر بن ميسرة.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":221},{"text":"٥٥٠١ - حدثنا أبو الحسن الميموني (^١)، وأبو داود الحراني (^٢)، وعمار بن رجاء، قالوا: حدثنا محمد بن عبيد (^٣)، قال: حدثنا عبيد الله، عن نافع، عن ابن عمر، أن رسول الله ﷺ، قال: \"من اشترى نخلًا قد أبرت فثمرتها للذي أَبَّرَهَا إلا أن يشترط الذي اشتراها (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) سليمان بن سيف.\n(^٣) الطنافسي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب تحريم بيع الرطب. . .، من طريق محمد بن عبد الله بن نمير به. وقد أخرجه الإمام أحمد في مسنده (٢/ ٥٣، ١٠٣) من طريق يحيى ومحمد بن عبيد كلاهما عن عبيد الله به نحوه.","vol":"12","page":221},{"text":"٥٥٠٢ - حدثنا كِيْلَجة (^١)، قال: حدثنا محمد بن الصبَّاح (^٢)، قال:\n⦗٢٢٢⦘ حدثنا إسماعيل بن زكريا، قال: أخبرنا عبيد الله بمثله (^٣).\n_________\n(^١) محمد بن صالح البغدادي.\n(^٢) الدولابي البغدادي، البزار.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":221},{"text":"٥٥٠٣ - حدثنا الغزي (^١)، قال: حدثنا الفريابي (^٢)، عن سفيان (^٣)، عن عبيد الله نحوه.\n_________\n(^١) عبد الله بن محمد بن عمرو الأزدي.\n(^٢) محمد بن يوسف.\n(^٣) الثوري.","vol":"12","page":222},{"text":"٥٥٠٤ - حدثنا الصغاني (^١)، قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (^٢)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"أيما نخلٍ اشترى أصولها وقد أُبِّرت فإنَّ ثَمرتها للذي أبَّرَها إلا أن يشترط الذي اشتراها\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) عبد الله بن نمير.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب من باع نخلًا عليها ثمر، من طريق محمد بن عبد الله بن نمير عن أبيه به بتمامه. ومن طريق يحيى بن سعيد، ومحمد بن بشر جميعًا عن عبيد الله بن عمر به بتمامه.","vol":"12","page":222},{"text":"٥٥٠٥ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا أخبره، ح.\nوأخبرنا الربيع بن سليمان، قال: أخبرنا الشافعي، أخبرنا مالك، ح.\nوحدثنا الصاغاني، قال: حدثنا عبد الله بن يوسف، عن مالك، عن\n⦗٢٢٣⦘ نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"من باع نخلًا قد أُبِّرت فثمرتها للبائع إلا أن يشترط المبتاع\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب من باع نخلًا عليها ثمر، من طريق يحيى بن يحيى، قال: قرأت على مالك به فذكره بتمامه.","vol":"12","page":222},{"text":"٥٥٠٦ - حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب ابن الليث، ح.\nوحدثنا الصاغاني (^١)، قال: حدثنا أبو النضر (^٢)، قالا: حدثنا الليث بن سعد، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"أيما امرئ أَبَّر نخلًا ثم باع فللذي أبَّر ثَمر النخل إلا أن يشترط المبتاع\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٢) في كتاب البيوع، باب من باع نخلًا عليها ثمر، من طريق قتيبة بن سعيد، ومحمد بن رمح كلاهما عن الليث بن سعد، به بتمامه. وكذلك أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤٠٣) في كتاب البيوع، باب بيع الزرع بالطعام كيلًا، من طريق قتيبة بن سعيد به نحوه.","vol":"12","page":223},{"text":"٥٥٠٧ - حدثني أبو الأحوص صاحبنا (^١)، قال: حدثنا قتيبة، عن الليث بمثله (^٢).\n_________\n(^١) هو إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٢) إسناده صحيح.","vol":"12","page":223},{"text":"<span data-type='title' id=toc-838>باب ذكر الخبر الموجب لبائع العبد ماله إلّا أن يشترط المشتري، والدليل على أن العبد يملك المال، ولا يملكه سيده ما دام العبد في ملكه</span>","vol":"12","page":224},{"text":"٥٥٠٨ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: أخبرنا ابن عيينة (^١)، عن الزهري، عن سالم بن عبد الله، عن أبيه، أن رسول الله ﷺ قال: \"من ابتاع نخلًا بعد أن تؤَبَّر فثمرتها للبائع إلا أن يشترط المبتاع\" (^٢).\n_________\n(^١) سفيان.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٣) في كتاب البيوع، باب من باع نخلًا عليها ثمر، من طريق يحيى بن يحيى وأبو بكر بن أبي شيبة، وزهير بن حرب جميعًا عن سفيان به مثله، إلا أن مسلما ذكر الإسناد، وأحال على رواية ليث عن ابن شهاب. وهو الذي سيأتي بعد هذا الحديث. وأبو عوانة ذكر الإسناد والمتن.","vol":"12","page":224},{"text":"٥٥٠٩ - حدثنا أبو أمية (^١)، قال: حدثنا موسى بن داود، قال: حدثنا الليث ابن سعد، وسفيان بن عيينة، عن الزهري، عن سالم، عن أبيه، أن النبي ﷺ قال: \"من ابتاع نخلًا بعد أن تؤَبَّر فثمرتها للبائع إلا أن يشترط المبتاع، ومن باع عبدًا وله مال فماله للذي باعه إلا أن يشترط المبتاع\" (^٢).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":224},{"text":"٥٥١٠ - حدثنا شعيب بن شعيب بن إسحاق الدمشقي، قال: حدثنا مروان بن محمد (^١)، ح.\nوحدثنا أبو أمية (^٢)، قال: حدثنا الحسن بن موسى (^٣)، قال: حدثنا الليث بن سعد، عن الزهري، عن سالم، عن أبيه، قال: سمعت النبي ﷺ يقول: \"من ابتاع نخلًا بعد أن تؤبَّر فثمرتها للذي أبَرّهَا إلا أن يشترط المبتاع. ومن ابتاع عبدًا له مال فماله للذي باعه إلا أن يشترط المبتاع\" (^٤). لم يقل أبو أمية له مال.\n_________\n(^١) الدمشقي الطاطري.\n(^٢) محمد بن إبراهيم الخزاعي.\n(^٣) الأشيب.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث (٥٥٠٨).","vol":"12","page":225},{"text":"٥٥١١ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا أبي (^١)، عن صالح (^٢)، عن ابن شهاب، أن سالمًا أخبره أن عبد الله بن عمر، قال: أن رسول الله ﷺ قال: \"من باع عبدًا فماله للذي باعه إلا أن يشترط المبتاع، ومن باع نخلًا بعد تأبيره فثمرتها للذي باعها إلا أن يشترط المبتاع\" (^٣).\n_________\n(^١) إبراهيم بن سعد الزهري.\n(^٢) ابن كيسان.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٥٠٨).","vol":"12","page":225},{"text":"٥٥١٢ - حدثنا عمار بن رجاء، قال: حدثنا روح (^١)، ح.\nوحدثنا أبو الأزهر (^٢)، قال: حدثنا مكي (^٣)، قالا: حدثنا ابن جريج، قال: أخبرني ابن شهاب، عن سالم، عن أبيه، أن النبي ﷺ قال: \"من باع نخلًا مؤبَّرًا فالثمر للذي أبَّرها إلا أن يشترط المبتاع، ومن باع عبدًا وله مال فماله للذي باعه إلا أن يشترط المبتاع\" (^٤).\n_________\n(^١) ابن عبادة.\n(^٢) أحمد بن الأزهر.\n(^٣) ابن إبراهيم التميمي الحنظلي.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٥٠٨).","vol":"12","page":226},{"text":"٥٥١٣ - حدثنا الصغاني (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن أبي ذئب (^٢)، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ قال: \"من اشترى نخلًا قد أبرت\". ح.\nوحدثنا محمد بن عبد الله بن مُهِل الصنعاني.\nوقرأت على أبي سلمة الفقيه (^٣)، قالا: حدثنا عبد الرزاق، ح.\n⦗٢٢٧⦘ وحدثنا محمد بن علي الصنعاني (^٤) -وهذا لفظ ابن مُهِلّ- حدثنا عبد الرزاق، عن معمر، عن الزهري، عن سالم، عن أبيه، عن ابن عمر، قال: قال رسول الله ﷺ: \"من باع عبدًا فماله للبائع إلا أن يشترط المبتاع، ومن باع نخلًا فيها ثمرة قد أبرَّت فثمرها للبائع إلا أن يشترط المبتاع\" (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن عبد الرحمن.\n(^٣) هو: مسلَّم -بالتضعيف- بن محمد بن عوجر أبو سلمة الصنعاني الفقيه. جاء عند أبي عوانة في الحديث رقم (٤٧٢٠) في الإسناد باسم: المسلم بن محمد بن المسلم ابن عفان أبو سلمة الفقيه.\n(^٤) ابن سفيان الصنعاني النجار.\n(^٥) إسناده حسن، أخرجه مسلم، انظر تخريج الحديث رقم (٣٤٢)، وقد أخرجه النسائي في سننه (الكبرى ٣/ ١٩٠) في كتاب العتق، باب ذكر العبد يعتق وله مال من طريق إسحاق بن إبراهيم ومحمد بن رافع، عن عبد الرزاق به بتمامه.","vol":"12","page":226},{"text":"٥٥١٤ - حدثنا محمد بن علي، قال: حدثنا عبد الرزاق، عن معمر، عن مطر الوراق، عن عكرمة بن خالد، عن ابن عمر، عن النبي ﷺ مثل حديث الزهري (^١).\n_________\n(^١) في إسناده شيخ المصنف لم يتبين لي حاله، ومطر الوراق كثير الخطأ، وقد أخرجه النسائي في سننه (الكبرى ٣/ ١٩٠) في كتاب البيوع، باب ذكر العبد يُعتق وله مالٌ، من طريق محمد بن رافع النيسابوري قال: حدثنا عبد الرزاق، من طريق إسحاق ابن إبراهيم قال: أخبرنا عبد الرزاق به مثله.","vol":"12","page":227},{"text":"٥٥١٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، والليث بن سعد، عن ابن شهاب، عن سالم، عن أبيه، قال: سمعت النبي ﷺ يقول: \"من باع عبدًا وله مال فماله للذي باعه إلا أن يشترط المبتاع\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٥٠٩).","vol":"12","page":227},{"text":"٥٥١٦ - حدثنا الميموني (^١)، قال: حدثنا أحمد بن شبيب (^٢)، قال: حدثنا أبي (^٣)، عن يونس (^٤) بمثله \"ومن باع نخلًا بعد أن يؤبر فثمرتها للذي باع إلا أن يشترط المبتاع\" (^٥).\nقال الشافعي ﵁: العبد لا يملك، وتأول قول الله تعالى ﴿عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَيْءٍ﴾ (^٦) ومشتريه جائز له اشتراط ماله (^٧).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) ابن سعيد الحبطي.\n(^٣) شبيب بن سعيد التميمي الحبطي.\n(^٤) ابن يزيد.\n(^٥) إسناده حسن، وشبيب لا بأس به إذا روى عنه ابنه لا غيره. وقد أخرجه مسلم في صحيحه (٣/ ١١٧٣) في كتاب البيوع، في باب من باع نخلا عليها ثمر، من طريق ابن وهب، أخبرني يونس به، إلا أنه ساق الإسناد، وأحال بالمتن على رواية ليث عن ابن شهاب. وأبو عوانة ذكر الإسناد والمتن معا.\n(^٦) سورة النحل (٧٥).\n(^٧) كذا ذكره القرطبي عن الشافعي في تفسيره الجامع لأحكام القرآن (١٠/ ١٤٦).","vol":"12","page":228},{"text":"<span data-type='title' id=toc-839>باب ذكر الخبر الناهي عن بيع الثمار على النخل والكروم إلا بالدنانير والدراهم، والدليل على إباحة بيع الدرهم والدينار وعلى أن الزرع للبذر</span>","vol":"12","page":229},{"text":"٥٥١٧ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا سفيان، عن ابن جريج، عن عطاء، عن جابر بن عبد الله، أن رسول الله ﷺ \"نهي عن المخابرة والمحاقلة والمزابنة\" (^١). والمحاقلة أن يبيع الرجل الزرع بمائة فرق حنطة، والمزابنة أن يبيع الثمرة في رؤوس النخل بمائة فرق، والمخابرة كري الأرض بالثلث والربع (^٢).\n_________\n(^١) في إسناده ابن جريج مدلس، وقد عنعن، إلا أنه صرح بالتحديث كما رواه المصنف.\nوسيأتي بعد ثلاثة أحاديث. ومسلم في صحيحه (٣/ ١١٧٤) وقد تقدم ذكره في الحديث رقم (٥٤٥٩).\n(^٢) ذكر مسلم في صحيحه (٣/ ١١٧٤) أن هذا التفسير من قول جابر بن عبد الله ﵁.","vol":"12","page":229},{"text":"٥٥١٨ - حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، قال: قال ابن جريج، عن عطاء، سمعت جابر ابن عبد الله يقول: \"نهي رسول الله ﷺ عن المخابرة، وعن المزابنة، وعن بيع الثمر حتى يبدو صلاحه، فلا يباع إلا بالدينار والدراهم، ورخص في العرايا\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":229},{"text":"٥٥١٩ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا سعيد بن سالم (^١)، عن ابن جريج، عن عطاء، عن جابر، أن النبي ﷺ \"نهي عن بيع الثمار حتى يبدو صلاحها\" (^٢).\n_________\n(^١) القدّاح، أبو عثمان المكي، صدوق يهم. تقريب التهذيب (٢٣١٥).\n(^٢) إسناده حسن، وقد تقدم تخريجه في الحديث، رقم (٥٤٤٩).","vol":"12","page":230},{"text":"٥٥٢٠ - حدثنا أبو عمر الإمام الحراني (^١)، قال: حدثنا مخلد ابن يزيد (^٢)، قال: حدثنا ابن جريج، قال: أخبرني عطاء، عن جابر بن عبد الله، أن النبي ﷺ \"نهي عن المخابرة والمحاقلة والمزابنة، وعن بيع الثمرة حتى يطعم، وأن لا يباع إلَّا بالدراهم والدنانير إلا العرايا\".\nقال عطاء: فسَّره جابر قال: أما المخابرة فالأرض البيضاء يدفعها الرجل إلى الرجل، ثم ينفق فيها، ثم يأخذ من الثمرة، فقال لي عطاء: كل شيء خالف المشاركة فهو المخابرة (^٣). قال عطاء إن إخراج\n⦗٢٣١⦘ سيد الأرض ثلثًا أو ربعًا أو ما كان من النفقة فلا يزداد على حساب ذلك مما تخرج الأرض، ولا يزداد على الخسران تأخذ أكثر مما أنفق، وزعم أن المزابنة بيع الرطب في النخل بالتمر كيلًا، والمحاقلة على نحو ذلك في الزرع، يبيع الزرع الغائم بالحب كيلًا (^٤).\n_________\n(^١) عبد الحميد بن محمد بن المُستام، إمام مسجد حرَّان.\n(^٢) القرشي، الحراني، الجزري.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٤) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة، وعن المخابرة وبيع الثمرة قبل بدو صلاحها، من طريق إسحاق بن إبراهيم، أخبرني مخلد بن يزيد به نحوه. وقد أخرجه البخاري في صحيحه (فتح الباري الباري ٤/ ٣٨٧) في كتاب البيوع، باب بيع الثمر على رؤوس النخل بالذهب والفضة، من طريق ابن وهب عن ابن جريج به نحوه مختصرًا.\n(^٤) ذكر البيهقي في سننه (الكبرى ٥/ ٣٠٧) نحو هذا عن عطاء، ثم قال. وهو يرويه من طريق علي ابن عبد الله، عن سفيان عن ابن جريج به .. قلت لسفيان: هذا التفسير في حديث ابن جريج؟ قال: نعم. رواه البخاري في الصحيح عن سفيان دون التفسير.","vol":"12","page":230},{"text":"٥٥٢١ - حدثنا الصاغاني، قال: حدثنا يحيى بن معين، قال: حدثنا هشام بن يوسف، عن ابن جريج، قال: أخبرني عطاء، وابن [¬*] الزبير أنهما سمعا جابر يقول: \"نهي النبي ﷺ عن المحاقلة والمزابنة والمخابرة، وعن بيع الثمر حتى يطعم ويؤكل منه، ولا يباع إلا بالدينار والدرهم إلا العرايا\" (^١).\nرواه محمد بن يحيى عن أبي عاصم (^٢) عن ابن جريج بمثله (^٣).\n_________\n(^١) مضى تخريجه في الذي قبله.\n(^٢) النبيل.\n(^٣) يبدو أن إسناده معلق، وقد تقدم موصولًا في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (وابن)، وصوابه: (وأبو)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٣/ ب)، وط. دار المعرفة (٥٠٨٤)، وانظر الحديث التالي، وهو محمد بن مسلم بن تدرس المكي، المعروف بالرواية عن جابر بن عبد الله ﵄، وقد فات الحافظ عزوه لأبي عوانة في إتحاف المهرة (٣٢٦٠، ٣٥١٨)، ولم يستدركه محققو الكتاب.","vol":"12","page":231},{"text":"<span data-type='title' id=toc-840>باب حظر بيع المعاومة</span>","vol":"12","page":232},{"text":"٥٥٢٢ - حدثنا أحمد بن محمد بن أبي بكر المقدمي البصري، قال: حدثنا سليمان بن حرب، وأبي (^١)، ومسدد، واللفظ لسليمان، قالوا: حدثنا حماد بن زيد، عن أيوب، عن أبي الزبير، وسعيد بن ميناء، عن جابر ابن عبد الله، أن النبي ﷺ \"نهي عن المخابرة والمزابنة، وعن المعاومة (^٢) \".\nوقال أحداهما: بيع السنين، وعن الثُّنَيَّا (^٣)، ورخص في العرايا (^٤).\n_________\n(^١) إسحاق الإسفراييني.\n(^٢) هي بيع ثمر النخل والشجر سنتين وثلاثًا فصاعدا. (النهاية ٣/ ٣٢٣).\n(^٣) وهي أن يستثني في عقد البيع شيء مجهول. (النهاية ١/ ٢٢٤).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٥) في كتاب البيوع، باب النهي عن المحاقلة، والمزابنة، وعن المخابرة، وبيع الثمرة قبل بدو صلاحها، وعن بيع المعاومة، وهو بيع السنين. من طريق عبيد الله بن عمر القواريري، ومحمد بن عبيد الغزي، قالا حدثنا حماد بن زيد به بتمامه.","vol":"12","page":232},{"text":"٥٥٢٣ - حدثنا سليمان بن سيف الحراني، قال: حدثنا سليمان ابن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي الزبير، وسعيد ابن ميناء، عن جابر بن عبد الله، أن النبي ﷺ \"نهي عن المخابرة والمزابنة والمعاومة. قال أحدهما بيع السنين، ورخص في العرايا\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":232},{"text":"٥٥٢٤ - حدثنا الصغاني (^١)، وأبو أمية (^٢)، قالا: حدثنا معلّى بن منصور (^٣)، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي الزبير، عن سعيد ابن ميناء، عن جابر، أن النبي ﷺ \"نهي عن المخابرة والمزابنة والمعاومة\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم.\n(^٣) الرازي.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٥٢٠).","vol":"12","page":233},{"text":"٥٥٢٥ - حدثني أحمد بن عيسى (^١)، قال: حدثنا عمرو ابن أبي سلمة (^٢)، قال: حدثنا سعيد بن بشير، عن أيوب، عن أبي الزبير، عن جابر، عن النبي ﷺ \". . . (^٣) عن بيع الثُّنَيَّا، وعن بيع الإلقاء (^٤) ورخص في العرايا\" (^٥).\n_________\n(^١) التِّنِّيسي المصري، ليس بالقوي.\n(^٢) التّنِّيسي الدمشقي.\n(^٣) لم أستطع قرائتها ورسمت (ونواد).\n(^٤) لعله المنابذة.\n(^٥) في إسناده أحمد بن عيسى، وسعيد بن بشير ضعيفان، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٥) في كتاب البيوع، باب النهي عن المحاقلة. . .، من طريق إسماعيل ابن علية، به نحوه.","vol":"12","page":233},{"text":"٥٥٢٦ - حدثنا أبو داود السجزي، قال: حدثنا\n⦗٢٣٤⦘ أحمد بن محمد بن حنبل، قال: حدثنا إسماعيل بن علية، ح.\nوحدثنا أبو داود، قال: قال حدثنا مسدد، أن حمادًا، وعبد الوارث حدثاهم، عن أيوب، عن أبي الزبير، قال غير حماد: وسعيد بن ميناء، عن جابر بن عبد الله، قال: \"نهي رسول الله ﷺ عن المحاقلة والمزابنة والمخابرة والمعاومة\". قال غير حماد: قال أحدهما: والمعاوية، وقال الآخر بيع السنين، ثم اتفقوا: \"وعن الثُّنَيَّا، ورخص في العرايا\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه أبو داود في سننه (٣/ ٦٩٣) في كتاب البيوع، باب في المخابرة، من طريق أحمد بن حنبل ومسدد، بمثل حديث الباب سندًا ومتنًا. وقد تقدّم تخريجه في الأحاديث التي قبله.","vol":"12","page":233},{"text":"٥٥٢٧ - حدثنا عباس الدوري، والصَّغاني، وجعفر الصائغ (^١)، قالوا: حدثنا عفان (^٢)، قال: حدثنا سليم بن حيان، قال: حدثنا سعيد بن ميناء، عن جابر بن عبد الله، قال: \"نهي رسول الله ﷺ عن المزابنة والمحاقلة والمخابرة\" (^٣).\n_________\n(^١) ابن محمد.\n(^٢) ابن مسلم الباهلي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":234},{"text":"٥٥٢٨ - حدثنا يونس بن حبيب، وإبراهيم بن مرزوق، قالا: حدثنا أبو داود، قال: حدثنا سليم بن حيان بإسناده مثله.","vol":"12","page":234},{"text":"٥٥٢٩ - حدثنا الصاغاني، قال: أخبرنا الحسن بن موسى الأشيب،\n⦗٢٣٥⦘ قال: حدثنا زُهير (^١)، عن أبي الزبير، عن جابر، قال: \"نهى رسول الله ﷺ عن بيع الأرض البيضاء سنتين أو ثلاثًا\" (^٢).\n_________\n(^١) ابن معاوية أبو خيثمة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٨) في كتاب البيوع، باب كراء الأرض، من طريق يحيى بن يحيى، قال: أخبرنا أبو خيثمة به بتمامه.","vol":"12","page":234},{"text":"٥٥٣٠ - حدثنا الصاغاني، قال: حدثنا يحيى بن معين، قال: حدثنا ابن عيينة، عن حميد الأعرج، عن سليمان بن عتيق (^١)، عن جابر، أن النبي ﷺ \"أمر بوضع الجوائح، ونهى عن بيع السنين\" (^٢).\nقال لنا سفيان: هو بيع الثمار قبل أن يبدو صلاحه.\n_________\n(^١) المدني.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٨) في كتاب البيوع، باب كراء الأرض، من طريق سعيد بن منصور وأبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، قالوا: حدثنا سفيان به بتمامه. وفي كتاب المساقاة (٣/ ١١٩١) من طريق حميد الأعرج به.","vol":"12","page":235},{"text":"٥٥٣١ - حدثنا يونس بن عبد الأعلى، قال حدثنا يوسف سفيان بن عيينة، عن حميد الأعرج، عن سليمان بن عتيق، عن جابر بن عبد الله \"أن النبي ﷺ نهى عن بيع السنين\".","vol":"12","page":235},{"text":"٥٥٣٢ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: حدثنا سفيان، عن حميد بن قيس، عن سليمان بن عتيق، عن جابر ابن\n⦗٢٣٦⦘ عبد الله \"أن النبي ﷺ نهي عن بيع السنين، وأمر بوضع الجوائح\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه الشافعي في مسنده (١٤٤)، والطحاوي في شرح معاني الآثار (٤/ ٢٥)، وأحمد في مسنده (٣/ ٣٠٩)، جميعًا من طريق سفيان به.","vol":"12","page":235},{"text":"٥٥٣٣ - حدثنا الربيع، قال: حدثنا الشافعي، قال: أخبرنا سفيان، عن أبي الزبير، عن جابر، أن النبي ﷺ، مثله (^١).\n_________\n(^١) إسناده صحيح، أخرجه الشافعي في مسنده (١٤٥)، والطحاوي في شرح معاني الآثار (٤/ ٣٤)، جميعًا من طريق سفيان بن عيينة به.","vol":"12","page":236},{"text":"٥٥٣٤ - حدثنا عبد الملك بن محمد الرقاشي، قال: حدثنا عبيد الله ابن عبد المجيد، قال: حدثنا رباح بن أبي معروف (^١)، عن عطاء، عن جابر بن عبد الله، قال: نهي النبي ﷺ عن كرى الأرض، وعن بيعها السنين، وعن بيع الثمر حتى يطيب (^٢).\n_________\n(^١) ابن أبي سارة المكي، صدوق له أوهام.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة ..، من طريق إسحاق بن منصور، حدثنا عُبيد الله بن عبد المجيد به بتمامه.\nأخرجه أحمد بن حنبل في مسنده (٣/ ٣٢٧)، من طريق خالد بن زيد، عن عطاء به نحوه.","vol":"12","page":236},{"text":"٥٥٣٥ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد ابن أعين (^١)، وأبو جعفر بن نُفيل (^٢)، قالا: حدثنا زهير (^٣)، قال: حدثنا\n⦗٢٣٧⦘ أبو الزبير، عن جابر قال: \"نهي رسول الله ﷺ عن بيع الأرض البيضاء سنتين أو ثلاثًا\" (^٤).\n_________\n(^١) الحراني.\n(^٢) عبد الله بن محمد بن نفيل النفيلي.\n(^٣) ابن معاوية.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٥٢٢).","vol":"12","page":236},{"text":"٥٥٣٦ - ز- حدثنا الصغاني، قال: حدثنا سعيد بن سليمان (^١)، قال: حدثنا عباد بن العوّام (^٢)، عن سفيان بن حسين (^٣)، حدثني الثقة يونس بن عبيد (^٤)، عن عطاء، عن جابر، قال: \"نهي رسول الله ﷺ عن الثُّنْيَّا إلا أن تعلم\" (^٥).\n_________\n(^١) كذا (سليم)، والصواب ابن سُليمان الواسطي، الملقب سعدويه.\n(^٢) ابن عمر الكلابي.\n(^٣) الواسطي.\n(^٤) العبدي.\n(^٥) رجال إسناده ثقات، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه ابن حبان في صحيحه (الإحسان ٧/ ٢٢٥)، من طريق زياد بن أيوب، حدثنا عباد ابن العوام به بتمامه.","vol":"12","page":237},{"text":"<span data-type='title' id=toc-841>[باب] بيان الخبر المبيح مؤاكَرِه (^١) الأرض مع الأشجار بالنصف والثلث مما يخرج الله منها، وإباحة الشرط في المساقة على من يأخذ أن يكتفي (^٢) صاحبها جميع عملها، وإباحة دفع الأرض على ذلك الشرط، وعلى أن يكون العمل والبذر من قبل الحراث، والدليل على إباحة الإجارة إذا كانت الأجرة مجهولة، وعلى إباحة أخذ كرى الأرض ودفعها ببعض ما يخرج الله منها، وعلى أن لصاحب الأرض أن يخرج منها الإكار والمساقاة متى شاء</span>\n_________\n(^١) يعني إكراء وتأجير الأرض.\n(^٢) كذا في الأصل ولعل الصواب (يكفي).","vol":"12","page":238},{"text":"٥٥٣٧ - حدثنا أبو الحسن الميموني (^١)، وأبو داود السجزي، قالا: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن عبيد الله ابن عمر، عن نافع، عن ابن عمر، \"أن رسول الله ﷺ عامل أهل خيبر بشطر ما يخرج من ثمر أو زرع\" (^٢).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٦) في كتاب المساقاة، باب المساقاة والمعاملة بجزء من التمر والزرع، قال مسلم: حدثنا أحمد بن حنبل وزهير ابن حرب قالا: حدثنا يحيى به بتمامه. وقد أخرجه أبو داود في سننه (٣/ ٦٩٥) في =\n⦗٢٣٩⦘ = كتاب البيوع، باب في المساقاة، من طريق أحمد حنبل به بتمامه. وقد أخرجه البخاري في صحيحه (فتح الباري ٥/ ١٣) في كتاب المزارعة، باب إذا لم يشترط السنين في المزارعة، من طريق مسدد حدثنا يحيى بن سعيد به نحوه.","vol":"12","page":238},{"text":"٥٥٣٨ - حدثنا أبو البختري عبد الله بن محمد بن شاكر العنبري، قال: حدثنا أبو أسامة (^١)، قال حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النبي ﷺ \"عامل أهل خيبر بشطر ما يخرج من زرع أو ثمر، فكان يعطي أزواجه كل عام مائة وسقٍ؛ وثمانين (^٢) وسقًا من تمر، وعشرين وسقًا من شعير، قال: فلما قام عمر بن الخطاب قسم خيبر، فخير أزواج النبي ﷺ أن يقطع لهم من الأرض والماء أو أمضى لهم الأوسق؟ فاختلفن، فمنهن من اختار أن يقطع لهن من الأرض والماء، ومنهن من اختار الأوسق، وكانت عائشة وحفصة ممن اختارتا الأرض والماء (^٣).\n_________\n(^١) حماد بن أسامة.\n(^٢) ليست في مسلم وهي (زائدة) لأن ما بعدها تفسير لما قبله وليس عطفًا.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٦) في كتاب المساقاة، باب المساقاة والمعاملة بجزء من التمر والزرع، من طريق علي بن مسهر عن عبيد الله ابن عمر به نحوه، ومن طريق عبد الله بن في عن عبيد الله به نحوه. ولم يذكر \"فكانت عائشة وحفصة الخ. . . .\". وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ١٠) في كتاب الحرث والمساقاة، باب المزارعة بالشطر ونحوه، من طريق أنس بن عياض، =\n⦗٢٤٠⦘ = عن عبيد الله به نحوه.","vol":"12","page":239},{"text":"٥٥٣٩ - حدثنا أبو الحسن الميموني، قال: حدثنا محمد بن الصباح، قال: حدثنا إسماعيل بن زكريا، عن عبيد الله بن عمر بمثله بطوله إلى قوله \"من اختار الأوسق في كل عام إلا أنه قال: أو يضمن لهن الأوساق في كل عام\" (^١).\n_________\n(^١) انظر مسند أحمد (٢/ ٢٢).","vol":"12","page":240},{"text":"٥٥٤٠ - حدثنا أبو أمية (^١)، قال: حدثنا معلى بن منصور، قال: حدثنا عبد العزيز بن محمد (^٢)، عن عبيد الله، عن نافع، عن ابن عمر \"أن النبي ﷺ ساقا يهود خيبر على الشطر مما يخرج من ثمر أو زرع\" (^٣).\n_________\n(^١) محمد بن إبراهيم.\n(^٢) الدراوردي.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٦، ح ١٥٥١) في كتاب المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع، من طريق يحيى القطان عن عبيد الله به نحوه.","vol":"12","page":240},{"text":"٥٥٤١ - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن خيبر يوم اشترطها رسول الله ﷺ كان فيها زرع ونخل، فكان النبي ﷺ يقسم لنسائه كل سنة مائة وسق تمر وعشر وسق شعير (^١).\n_________\n(^١) إسناده حسن، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم.","vol":"12","page":240},{"text":"٥٥٤٢ - حدثنا الصاغاني (^١)، قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (^٢)، قال: حدثنا عبيد الله بن عمر، عن نافع: عن ابن عمر، أن رسول الله ﷺ عامل أهل خَيْبر بشطرِ ما خرج منها من زرع أو ثمر (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) عبد الله بن نمير.\n(^٣) إسناده صحيح، وقد أخرجه مسلم من طريق محمد بن نمير، عن أبيه به، وقد تقدم تخريجه في الحديث رقم (٥٥٣٨).","vol":"12","page":241},{"text":"٥٥٤٣ - حدثنا محمد بن علي النجَّار، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: حدثني موسى بن عقبة، عن نافع، عن ابن عمر، أن عمر بن الخطاب أجلى اليهود والنصارى من أرض الحجاز، وأن رسول الله ﷺ لما ظهر على خيبر أراد إخراج اليهود منها، وكانت الأرض حين ظهر عليها لله ولرسوله وللمسلمين، فأراد إخراج اليهود منها، فسألت اليهود رسول الله ﷺ أن يقرَّهم بها على أن يكفوا عملها ولهم نصف الثَّمر، فقال لهم رسول الله ﷺ: \"نقرُّكم بها على ذلك ما شِئْنا\" فَأُقِرّوا بها حتى أجلاهُم عمر إلى تيماء (^١) وأريحاء (^٢) (^٣).\n_________\n(^١) بلدة معروفة بين الشام والمدينة على سبعة أو ثمانية مراحل من المدينة شمالًا، أو بليد في أطراف الشام بين الشام ووادي القرى. معجم البلدان (٢/ ٦٧).\n(^٢) \"أريحاء\" هي مدينة الجبارين. . . . انظر معجم البلدان (١/ ١٦٥).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٧) في كتاب المساقاة، باب المساقاة والمعاملة بحزء من الثمر والزرع، من طريق محمد بن رافع وإسحاق بن منصور =\n⦗٢٤٢⦘ = قالا: حدثنا عبد الرزاق به نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢١) في كتاب الحرث والزرع، باب إذا قال ربُّ الأرض أقرك ما أقرّك الله، من طريق فضيل بن سليمان حدثنا موسى بن عقبة به برفعه، ومن طريق عبد الرزاق، أخبرنا ابن جريج به نحوه.","vol":"12","page":241},{"text":"٥٥٤٤ - حدثنا الربيع بن سليمان، وعيسى بن أحمد (^١)، ويونس ابن عبد الأعلى (^٢) في المغازي، قالوا: أخبرنا ابن وهب، قال: أخبرني أسامة بن زيد، عن نافع، عن ابن عمر، قال: لما افتتحت خيبر سألت يهود رسول الله ﷺ أن يقرهم فيها على أن يعملوا على نصف ما أخرج الله منها من التمر والزرع، فقال رسول الله ﷺ: أقركم فيها على ذلك ما شئنا، فكانوا كذلك على عهد رسول الله ﷺ وأبي بكر وطائفة من إمارة عمر، وكان التمر يقسم على السهمان من نصف خيبر، فيأخذ رسول الله ﷺ الخمس (^٣).\n_________\n(^١) ابن عيسى بن وَرْدَان العسقلاني.\n(^٢) الصدفي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٧) كتاب المساقاة، باب المساقاة. . .، من طريق عبد الله بن وهب، أخبرني أسامة بن زيد به نحوه.","vol":"12","page":242},{"text":"٥٥٤٥ - حدثنا أبو داود السِّجزي، حدثنا قتيبة بن سعيد، ح.\nوحدثني أبو الوليد، قال: حدثنا ابن رُمْح (^١)، قال: حدثنا الليث بن سعد، عن محمد بن عبد الرحمن بن غَنَج، عن نافع، عن ابن عمر، أن النبي ﷺ\n⦗٢٤٣⦘ دفع إلى يهود خيبر نخل خيبر وأرضها على أن يعتملوها من أموالهم ولرسول الله ﷺ شطر ثمرها (^٢).\n_________\n(^١) محمد بن رمح بن المهاجر.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٧) في كتاب المساقاة، باب المساقاة والمعاملة. . .، من طريق ابن رمح، عن الليث به بتمامه، وقد أخرجه أبو داود في سننه (٣/ ٦٩٧) في كتاب البيوع، باب المساقاة، من طريق قتيبة بن سعيد، عن الليث به بتمامه.","vol":"12","page":242},{"text":"٥٥٤٦ - حدثنا أبو العباس البرتي، وموسى بن سعيد الدَّنْدَاني (^١)، قالا: حدثنا أبو الوليد (^٢)، قال: حدثنا جويرية بن أسماء، عن نافع، عن ابن عمر، أن النبي ﷺ أعطى أرض خيبر على الشطر (^٣).\n_________\n(^١) أبو بكر الطّرسوسي.\n(^٢) الطيالسي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع، من طريق عُبيد الله، أخبرني نافع به نحوه. وقد أخرجه البخاري في صحيحه (فتح الباري ٥/ ٣٢٢) في كتاب الشروط، باب الشروط في المعاملة، من طريق موسى بن إسماعيل، حدثنا جويرية بن أسماء، به نحوه.","vol":"12","page":243},{"text":"٥٥٤٧ - حدثنا محمد بن صالح كيليجه [¬*]، قال: حدثنا مسلم (^١)، قال: حدثنا جويرية، عن نافع، عن ابن عمر، أن النبي ﷺ أعطى خيبر اليهود على أن يعمروها ولهم شطر ما خرج منها (^٢).\n_________\n(^١) ابن إبراهيم الأزدي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: خطأ طباعي، وصوابه: كِيلَجَه، وقد تكرر على الصواب في أكثر من موضع، وانظر: (١/ ٦٨).","vol":"12","page":243},{"text":"<span data-type='title' id=toc-842>باب ذكر الأخبار المعارضة لإباحة المزارعة بالثلث والربع المبينة فسادها وحظرها والدليل على أن حظرها بعد إباحتها</span>","vol":"12","page":244},{"text":"٥٥٤٨ - أخبرنا هلال بن العلاء، قال: حدثنا أبي (^١)، قال: حدثنا عبيد الله بن عمر، وعن زيد بن أبي أنيسة، قالا: حدثنا أبو الوليد المكي (^٢) ونحن عند عطاء بن أبي رباح، عن جابر بن عبد الله، قال: \"نهي رسول الله ﷺ عن المحاقلة والمخابرة والمزابنة، وأن يباع النخل حتى يشقح. والإشقاح أن يحمّر أو يصفر أو يؤكل منه، والمخابرة المزارعة على الثلث والربع، والمحاقلة الرجل يبتاع الزَرْع يقول: هذا الزرع لي بكذا وكذا وِسْقَا، إن زاد فلي وإن نقص فعلي. (^٣) والمزابنة أن يبتاع ثمر النخل بتمر يقول: هذا لي بكذا وكذا وسقا إن زاد فلي وإن نقص فعلي.\nقال زيد: فقلنا لعطاء: سمعت هذا من جابر بن عبد الله\n⦗٢٤٥⦘ يحدثه عن رسول الله ﷺ؟ قال: نعم (^٤).\nورواه محمد بن يحيى (^٥)، عن عبد الله بن جعفر، عن عبيد الله ابن عمر، ح. وحدثنا الصاغاني، قال: حدثنا معلى (^٦)، قال: حدثنا حماد ابن زيد، قال: حدثنا أيوب، عن أبي الزبير، وسعيد بن ميناء، عن جابر، عن النبي ﷺ مثله (^٧).\n_________\n(^١) العلاء بن هلال الباهلي مولاهم.\n(^٢) هو سعيد بن ميناء، وقد أخرج ابن حبان هذا الحديث في صحيحه ثم قال بعده: وأبو الوليد هو سعيد بن ميناء. (الإحسان ٧/ ٢٣١، ٣١٣).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٤) في كتاب البيوع، باب النهي عن المحاقلة والمزابنة، من طريق زكريا بن عدي، عن عبيد الله به بتمامه.\n(^٤) ذكره مسلم في صحيحه (٣/ ١١٧٤).\n(^٥) الذهلي.\n(^٦) ابن منصور الرازي.\n(^٧) إسناده صحيح، وقد تقدم في الحديث رقم (٥٥٢٢).","vol":"12","page":244},{"text":"٥٥٤٩ - أخبرنا الربيع (^١)، قال: حدثنا الشافعي ﵁، قال: حدثنا سفيان، عن ابن جريج، عن عطاء، عن جابر بن عبد الله، أن النبي ﷺ \"نهي عن المخابرة\" (^٢).\n_________\n(^١) ابن سليمان.\n(^٢) تقدم في الحديث الذي قبله.","vol":"12","page":245},{"text":"٥٥٥٠ - حدثنا الصغاني (^١)، قال: حدثنا أبو نعيم (^٢)، قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن جابر، قال: نهي رسول الله ﷺ عن المخابرة (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الفضل بن دكين.\n(^٣) إسناده صحيح، وقد تقدم في حديث رقم (٥٥٤٨).","vol":"12","page":245},{"text":"٥٥٥١ - حدثنا أبو أمية (^١)، قال: حدثنا معلى بن منصور، قال: حدثنا سفيان بن عيينة بمثله (^٢).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٧٧) في كتاب البيوع، باب كراء الأرض، عن أبي بكر بن أبي شيبة، عن ابن عيينة به.","vol":"12","page":246},{"text":"٥٥٥٢ - حدثنا أبو العباس البرتي القاضي (^١)، قال: حدثنا أبو حذيفة (^٢)، قال: حدثنا إبراهيم بن طهمان، عن الشيباني (^٣)، عن بكير بن الأخنس، عن عطاء، عن جابر بن عبد الله، قال: \"نهى رسول الله ﷺ عن كرى الأرض، وعن خطها. قلت لسليمان الشيباني: وما خطها؟ قال: الثلث والربع ونحو ذلك\" (^٤).\n_________\n(^١) أحمد بن عيسى.\n(^٢) موسى بن مسعود النهدي.\n(^٣) سليمان بن أبي سليمان.\n(^٤) في إسناده موسى بن مسعود سئ الحفظ، إلا أن مسلمًا أخرجه في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب كراء الأرض، من طريق خالد بن عبد الله، عن سليمان الشيباني، به نحوه، دون تفسير الشيباني.","vol":"12","page":246},{"text":"٥٥٥٣ - حدثنا أبو أمية، قال: حدثنا معلى بن منصور، ح.\nوحدثنا الصاغاني، وبحشل الواسطي (^١)، قالا: حدثنا وهب بن بقية (^٢)، قال:\n⦗٢٤٧⦘ أخبرنا الشيباني، عن بكير بن الأخنس، عن عطاء بن أبي رباح، عن جابر ابن عبد الله، عن النهي ﷺ \"أنه نهى أن يؤخذ للأرض حظٌّ أو أجرٌ\" [¬*].\nحدثني الحسن بن شداد جار ثمام [¬**] قال حدثنا سهل بن نصر قالا: حدثنا خالد بمثله حظٌّ أو خرجٌ (^٣) [¬***].\n_________\n(^١) أسلم بن سهيل بن أسْلَم بن زياد، أبو الحسن.\n(^٢) الواسطي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة (حظٌّ أو خرجٌ)، وصوابه: (حظا أو خرجا)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٦/ أ)، وط. دار المعرفة (٥١١٩)، ولعل صواب العبارة: (تؤخذ الأرض أجرًا أو حَظًا)، والرسم يحتمله في الأصل، وانظر: المعلم بفوائد مسلم (٢/ ٢٧١).\n[¬**] قال أحمد بسيوني: كذا في المطبوعة (الحسن … جار ثمام)، وصوابه: (الحسين … جار تمتام)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٦/ أ)، وط. دار المعرفة (٥١١٩)، وهو الحسين بن شداد بن داود القطان، ولم يروه عنه أبو عوانة إلا في هذا الموضع، وقد فات الحافظ عزوه لأبي عوانة في إتحاف المهرة (٣٢٦٠، ٣٥١٨)، ولم يستدركه محققو الكتاب.\n[¬***] قال أحمد بسيوني: كذا في المطبوعة (حظٌّ أو خرجٌ)، وصوابه: (حظا أو خرجا)، وهي هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٦/ أ)، وط. دار المعرفة (٥١١٩).","vol":"12","page":246},{"text":"٥٥٥٤ - حدثنا الصغاني، قال: حدثنا السالحيني (^١) يحيى بن إسحاق، قال: أخبرنا حرب بن أبي العالية (^٢)، عن أبي الزبير، عن جابر بن عبد الله، قال: كنا نكري أرضًا بالثلث والربع فقام رسول الله ﷺ فقال: \"من كانت له أرض فليحرثها، أو ليمنحها أخاه، أو ليدعها\" (^٣).\n_________\n(^١) هكذا في الأصل ولعلها لغة وإلا المشهور (السَّيْلَحيني). (انظر الأنساب ٧/ ٢٢٦).\n(^٢) أبو معاذ البصري، أخرج له مسلم في المتابعات، صدوق يهم.\n(^٣) إسناده حسن، وأبو الزبير مدلس وقد عنعن إلا أنه صرح بالتحديث كما جاء في صحيح مسلم (٣/ ١١٧٧) في كتاب البيوع، باب كراء الأرض، من طريق هشام ابن سعد أن أبا الزبير حدثه به نحوه.","vol":"12","page":247},{"text":"٥٥٥٥ - حدثنا أبو داود الحراني (^١)، قال: حدثنا الحسن بن محمد بن أعين وأبو جعفر (^٢)، قالا: حدثنا زهير (^٣)، قال: حدثنا\n⦗٢٤٨⦘ أبو الزبير، عن جابر، قال: كنا نخابر على عهد رسول الله ﷺ فنصيب من القِصْرِيّ (^٤)، ومن كذا، ومن كذا، فقال رسول الله ﷺ: \"من كانت له أرض فليزرعها، أو ليُحرِثها أخاه، أو فَلْيَدَعها\" (^٥).\n_________\n(^١) سليمان بن سيف.\n(^٢) عبد الله بن محمد بن علي بن نفيل الحراني.\n(^٣) ابن معاوية، أبو خيثمة.\n(^٤) هو ما يبقى من الحبِّ في السنبل مما لا يتخلص بعدما يداس، ويسمى (القُصَارةُ).\n(النهاية ٤/ ٧٠).\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه كما (تقدم) من طريق أحمد ابن يونس، حدثنا زهير به بتمامه.","vol":"12","page":247},{"text":"٥٥٥٦ - حدثنا الصَّغَاني، وأبو أمية (^١)، قالا: حدثنا محمد ابن سابق (^٢)، قال: حدثنا ورقاء بن عمر (^٣)، عن عمرو بن دينار، قال: سمعت ابن عمر وسئل عن المخابرة فقال: كنا لا نرى بها بأسًا حتى زعم رافع بن خديج عام أول أن رسول الله ﷺ نهى عنها (^٤).\n_________\n(^١) الطرسوسي.\n(^٢) التميمي.\n(^٣) اليشكري.\n(^٤) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٩) في كتاب البيوع، باب كراء الأرض، من طريق حماد بن زيد، عن عمرو به نحوه.\nوقد أخرجه الطحاوي في شرح معاني الآثار (٤/ ١١١) في كتاب المزارعة والمساقاة، من طريق سفيان، قال سمعت عمرو بن دينار به نحوه.","vol":"12","page":248},{"text":"٥٥٥٧ - حدثنا الصغاني، قال: حدثنا زهير بن حرب، قال: حدثنا\n⦗٢٤٩⦘ إسماعيل بن إبراهيم (^١)، قال: أخبرنا أيوب، عن عمرو بن دينار، قال: سمعت ابن عمر يقول: كنا لا نرى بالخِبْرِ (^٢) بأسًا حتى زعم رافع ابن خديج عام أول أن رسول الله ﷺ نهى عنها (^٣).\n_________\n(^١) ابن علية.\n(^٢) الخبر: يعني المخابرة.\n(^٣) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٧٩) في كتاب البيوع، باب كراء الأرض، من طريق حماد بن زيد، عن عمرو به نحوه. وقد زعم بعض الفقهاء أن هذا الحديث مضطرب لاختلاف في بعض ألفاظه. قال ابن حجر في فتح الباري (٥/ ٢٤): \"وقد استظهر البخاري لحديث رافع بحديث جابر وأبي هريرة رادًّا على من زعم أن حديث رافع فرد وأنه مضطرب\".","vol":"12","page":248},{"text":"٥٥٥٨ - حدثنا الربيع بن سليمان، قال: حدثنا بشر بن بكر، عن الأوزاعي، قال: حدثني عطاء بن أبي رباح، قال: سمعت جابر بن عبد الله، قال: كان لرجال منا فضول أر فعلى عهد رسول الله ﷺ، وكانوا يوآجرونها على النصف والثلث والربع فقال رسول الله ﷺ: \"من كانت له أرض فليزرعها أو ليمنحها أخاه، فإن أبي فليمسك أرضه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب كراء الأرض، من طريق هقل بن زياد، عن الأوزاعي به بتمامه. وكذلك البخاري في صحيحه (مع فتح الباري ٢٢/ ٥) في كتاب البيوع، باب ما كان من أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزِّراعة والثمر، من طريق عبيد الله بن موسى، أخبرنا الأوزاعي به نحوه.","vol":"12","page":249},{"text":"٥٥٥٩ - حدثنا أبو داود الحراني (^١)، والصاغاني (^٢)، قالا: حدثنا أبو عاصم (^٣) عن الأوزاعي، قال: أخبرني عطاء، قال: سمعت جابرًا يقول: كانت للأنصار فضول أرضين يعطونها بالثلث والربع فقال رسول الله ﷺ: \"من كانت له أرض فليزرعها أو ليمنحها أخاه\" (^٤).\n_________\n(^١) سليمان بن سيف.\n(^٢) محمد بن إسحاق.\n(^٣) النبيل، الضحاك بن مخلد.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":250},{"text":"٥٥٦٠ - حدثنا محمد بن إسحاق أبو بكر (^١)، قال: حدثنا عبيد الله ابن عمر (^٢)، قال: حدثنا حماد بن زيد، قال: حدثنا عمرو يعني ابن دينار، قال: سمعت ابن عمر يقول: كنا لا نرى بالخِبْرِ بأسًا حتى كان عام أول فزعم رافع بن خديج أن النبي ﷺ نهى عنه (^٣). وقال حماد بن زيد\n⦗٢٥١⦘ سمعت عمرًا (^٤) وحدثني عنه أيوب قال: ذُكر يومًا عند ابن عمر حديث جابر بن عبد الله أن النبي ﷺ نهى عن كرى الأرض، قال رجل بصرَ عيني: لرأيت ابنًا لجابر يطلب أرضًا يخابرها، قال ابن عمر: \"اسمعوا اسمعوا\" (^٥).\n_________\n(^١) هو الصاغاني.\n(^٢) القواريري.\n(^٣) إسناده صحيح، أخرجه مسلم في صحيحه في كتاب البيوع -باب كراء الأرض (٣/ ١١٧٩) عن يحيى بن يحيى، وأبي الربيع العتكي، كلاهما عن حماد بن زيد به، ثم أخرجه مسلم عقب الطريق المذكورة عن أبي بكر بن أبي شيبة عن ابن عيينة. وعن علي بن حجر وإبراهيم بن دينار، عن ابن علية، عن أيوب. وعن إسحاق بن إبراهيم عن وكيع، عن سفيان. كلهم عن عمرو بن دينار به، ولم يسق لفظه وإنما أحال على لفظ حماد بن زيد، وزاد في حديث ابن عيينة: فتركناه من أجله.\n(^٤) ابن دينار.\n(^٥) هذا القول لحماد بن زيد، من زوائد أبي عوانة على مسلم، وقد تقدم تخريجه.","vol":"12","page":250},{"text":"٥٥٦١ - حدثنا عمار بن رجاء، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج قال: سمعت عمرو بن دينار يقول: ما كنا نرى به بأسًا حتى أخبرنا رافع بن خديج عام الأول أنه سمع نبى الله ﷺ نهى عن الخِبْرِ (^١) [¬*].\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٥٦٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في هامش الأصل الخطي كوبريللو (٣/ ق ١٥٧/ أ): سقط هنا حديث.","vol":"12","page":251},{"text":"٥٥٦٢ - وحدثنا الصغاني (^١)، قال: حدثنا قبيصة (^٢)، قال: حدثنا سفيان (^٣)، عن عمرو بن دينار، قال: سمعت ابن عمر يقول: \"ما كنا نرى بالزراعة بأسا حتى. . .\" بمثله (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عقبة بن محمد السوائي.\n(^٣) الثوري.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٥٦٠).","vol":"12","page":251},{"text":"٥٥٦٣ - حدثنا محمد بن إسحاق، قال: حدثنا معلى بن منصور،\n⦗٢٥٢⦘ قال: حدثنا عبد الوارث، عن أيوب، عن يعلى بن حكيم، عن سليمان ابن يسار، عن رافع بن خديج، قال: كنا نحاقل الأرض على عهد النبي ﷺ نكريها على الثلث والربع وطعام مسمى، فجاء رجل من عمومتي فقال: إن النبي ﷺ نهى أن نحاقل الأرض نكريها على الثلث أو الربع أو الطعام المسمى (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨١) في كتاب المزارعة، باب كراء الأرض بالطعام، من طريق إسماعيل بن علّية، عن أيوب به نحوه.","vol":"12","page":251},{"text":"٥٥٦٤ - حدثنا أبو داود السجزي، قال: حدثنا محمد بن عبيد، قال: حدثنا حماد بن زيد، عن أيوب، قال: كتب إليّ يعلى بن حكيم أني سمعت سليمان بن يسار بمعنى إسناده وحديثه (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه أبو داود في سننه (٣/ ٦٨٩) في كتاب البيوع، باب في التشديد في المزارعة، وقد ذكر أبو داود هذا الإسناد إلى سليمان بن يسار وقال: بمعنى إسناده وحديثه، وذلك بعد أن ساق الحديث من رواية عبيد الله بن عمر القواريري الآتي برقم (٥٥٩٠).","vol":"12","page":252},{"text":"٥٥٦٥ - حدثنا الصغاني، قال: حدثنا عبيد الله بن عمر (^١)، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي الخليل (^٢)، عن مجاهد، عن ابن عمر، قال: \"منعنا رافع بن خديج نفع أرضنا\" (^٣).\n_________\n(^١) القواريري.\n(^٢) صالح بن أبي مريم الضبعي مولاهم.\n(^٣) موقوف على ابن عمر بسند صحيح، أخرجه مسلم في صحيحه (٣/ ١١٧٩) في =\n⦗٢٥٣⦘ = كتاب البيوع، باب كراء الأرض، من طريق إسماعيل، عن أيوب به بتمامه.","vol":"12","page":252},{"text":"٥٥٦٦ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا أحمد بن إسحاق، قال: حدثنا وهيب، عن أيوب، عن صالح أبي الخليل فذكر مثله \"أرضنا\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":253},{"text":"٥٥٦٧ - حدثنا الصاغاني، قال: حدثنا عارم (^١)، قال: حدثنا حماد ابن زيد، عن أيوب، عن نافع، قال: كان ابن عمر يُكري مَزَارِعه على عهد النبي ﷺ وأبي بكر وعمر وعثمان وصدرًا من إمارة معاوية فأتاه رجل فقال: إن رافع بن خديج يزعم أن رسول الله ﷺ نهي عن كرى المزارعة فانطلق إلى رافع وانطلقت معه فسأله فقال: ما الذي بلغني عنك تذكر عن النبي ﷺ في كرى المزارعة؟ قال: نعم، نهى رسول الله ﷺ عن كرى المزارعة، قال: فكان عبد الله بعد ذلك إذا سئل عن كرى المزارعة قال: \"زعم رافع بن خديج أن النبي ﷺ نهى عنه\" (^٢).\nرواه ابن علية، عن أيوب، قال: فتركها ابن عمر بعد ذلك (^٣).\n_________\n(^١) محمد بن الفضل.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٠) في كتاب البيوع، باب كراء الأرض، من طريق يزيد بن زريع، عن أيوب به نحوه.\n(^٣) وذكره كذلك مسلم في صحيحه عن ابن علية به نحوه بعدما ساق الحديث السابق.","vol":"12","page":253},{"text":"٥٥٦٨ - حدثنا هلال بن العلاء الرقي، قال: حدثنا سعيد ابن عبد الملك (^١)، قال: حدثنا محمد بن سلمة (^٢)، عن أبي عبد الرحيم (^٣)، عن زيد (^٤)، عن عمر بن نافع، عن نافع، قال: كان عبد الله بن عمر يؤاجر أرضه كما يكري ظهور الإبل، فلقيت رافع بن خديج فقال: سمعت رسول الله ﷺ يقول: لا تستأجروا ولا تواجروا، وليمنح أحدكم أخاه أو ليدع، فقال عبد الله: ما كنت أرى بهذا بأسًا، ولولا ما ذكر فيه رافع ابن خديج، فتركه ابن عمر فما فعله حتى مات (^٥).\n_________\n(^١) ابن واقد الحراني.\n(^٢) الباهلي مولاهم، الحراني، أبو عبد الله.\n(^٣) خالد بن أبي يزيد الحراني.\n(^٤) ابن أبي أنيسة.\n(^٥) إسناده ضعيف، لضعف سعيد بن عبد الملك، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":254},{"text":"٥٥٦٩ - حدثنا محمد بن علي بن ميمون الرقي، قال: حدثنا عبد الله ابن جعفر، ح. وحدثنا الصغاني، قال: حدثنا علي بن معبد، قالا: حدثنا عبيد الله بن عمر، عن زيد بن أبي أنيسة، عن الحكم (^١)، عن نافع، عن ابن عمر. قال نافع: أتى عبد الله رافعًا، فقال له عبد الله: أنت سمعت نبي الله ﷺ نهى عن ذلك؟ قال: نعم، كل ذلك يقول ابن عمر: عن مزارعه وكراها فيقول رافع: نعم، فقال ابن عمر: ما كنا نرى بها بأسًا\n⦗٢٥٥⦘ لولا ما ذكر. هذا لفظ علي، وقال عبد الله بن جعفر عن ابن عمر أنه أتى رافعًا فقال له، بمثله \"مزارعتها ولولا ما تذكره\" (^٢).\n_________\n(^١) ابن عتيبة.\n(^٢) إسناده حسن، وزيد بن أبي أنيسة ثقة له أفراد، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٠) في كتاب البيوع، باب كراء الأرض، من طريق زكريا بن عدي، أخبرنا عبيد الله بن عمرو به، ذكر الإسناد وأحال على متن رواية عبد الله بن نمير، وأبو عوانة ذكر الإسناد والمتن معا.","vol":"12","page":254},{"text":"٥٥٧٠ - حدثنا أبو الحسن الميموني، وعمار بن رجاء، وأبو داود الحراني، قالوا: حدثنا محمد بن عبيد (^١)، عن عبيد الله، عن نافع، عن ابن عمر أنه كان يكرى مزارع له، فأتاه إنسان فأخبره عن رافع بن خديج أن رسول الله ﷺ نهى عن كرى المزارع، فذهب ابن عمر وذهبت معه حتى أتيناه بالبلاط (^٢) فسألناه عن ذلك فأخبره أن النبي ﷺ نهى عن كرى المزارع فتركه ابن عمر (^٣).\n_________\n(^١) الطنافسي.\n(^٢) البلاط: اسم موضع بالمدينة، وقال البكري هو ما بين المسجد والسوق (أي بالمدينة). (النهاية ١/ ١٥٢، معجم معالم الحجاز ١/ ٢٤٨).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٠) في كتاب البيوع، ياب كراء الأرض من طريق عبد الله بن نمير، حدثنا عبيد الله به نحوه.","vol":"12","page":255},{"text":"٥٥٧١ - حدثنا أبو أمية، قال: حدثنا يحيى بن بكير، قال: حدثني\n⦗٢٥٦⦘ الليث (^١)، عن كثير بن فرقد (^٢)، عن نافع، عن ابن عمر، عن رافع ابن خديج، أن النبي ﷺ نهى عن كرى المزارع (^٣).\n_________\n(^١) ابن سعد.\n(^٢) المدني.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٠) في كتاب البيوع، باب كراء الأرض، من طريق الحكم، عن نافع به نحوه.","vol":"12","page":255},{"text":"٥٥٧٢ - حدثنا الدقيقي (^١)، وعمار بن رجاء، قالا: حدثنا يزيد ابن هارون، قال: أخبرنا ابن عون (^٢)، عن نافع، أن ابن عمر كان يأخذ كرى الأرض فبلغه عن رافع بن خديج حديث، فأخذ بيدي فانطلقنا إلى رافع ابن خديج فحدثه عن بعض عمومته (^٣) أن رسول الله ﷺ نهى عن كرى الأرض فتركه ابن عمر بعد (^٤).\n_________\n(^١) محمد بن عبد الملك بن مروان الواسطي.\n(^٢) عبد الله.\n(^٣) هو ظهير بن رافع بن عدي. (المستفاد من مبهمات المتن والإسناد ٢/ ٨٠٩).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٠) في كتاب البيوع، باب كراء الأرض، من طريق حسين بن حسن بن يسار، عن ابن عون به نحوه. وأخرجه كذلك من طريق محمد بن حاتم، حدثنا يزيد بن هارون به نحوه كذلك.","vol":"12","page":256},{"text":"٥٥٧٣ - حدثنا أبو أمية، قال: حدثنا أشهل (^١)، عن ابن عون\n⦗٢٥٧⦘ بمثله (^٢).\n_________\n(^١) ابن حاتم الجمحي مولاهم، قال أبو داود: كان صدوقا، وقال أبو زرعة: ليس بالقوي، وقال ابن حبان: كان يخطئ، وقد أخرج له البخاري حديثين موصولًا ومعلقًا. قال =\n⦗٢٥٧⦘ = ابن حجر: صدوق يخطئ. (هدي الساري ٣٩١، تقريب التهذيب ٥٣٤).\n(^٢) إسناده حسن، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":256},{"text":"٥٥٧٤ - حدثنا الصغاني، قال: حدثنا معلى بن منصور، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا الشيباني (^١)، عن عبد الله ابن السائب، قال: سألت عبد الله بن معقل عن المزارعة فقال: حدثنا ثابت بن الضحاك أن النبي ﷺ نهى عن المزارعة (^٢).\n_________\n(^١) سليمان أبو إسحاق.\n(^٢) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب البيوع، باب في المزارعة والمؤاجرة، من طريق عبد الواحد بن زياد، وعلي بن مسهر جميعا، عن الشيباني به بتمامه.\nوقد أخرجه الدارمي في مسنده (٢/ ٢٧٠)، وأحمد في مسنده (٤/ ٣٣)، والطحاوي في شرح معاني الآثار (٤/ ٣٥)، جميعًا من طريق سليمان الشيباني به بتمامه.","vol":"12","page":257},{"text":"٥٥٧٥ - حدثنا أحمد بن الأزهر أبو الأزهر، حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق، قال: حدثنا أبو الزبير أنه سمع جابر ابن عبد الله يقول: كنا نخابر قبل أن يَنَهانا رسول الله ﷺ عن الخبر لسنتين أو ثلاث سنين على الثلث أو الشطر وشيء من التبن، فقال رسول الله ﷺ: \"من كانت له أرض فليحرثها، فإن كرهها فليمنحها أخاه\n⦗٢٥٨⦘ فإن كره أن يمنحها أخاه فليدعه\" (^١).\nرواه ابن وهب عن هشام بن سعد أن أبا الزبير حدثه، وذكر الحديث (^٢).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٧) في كتاب البيوع، باب كراء الأرض، من طريق ابن وهب عن هشام بن سعد أن أبا الزبير المكي حدثه به نحوه.\n(^٢) معلق وصله مسلم كما تقدم.","vol":"12","page":257},{"text":"<span data-type='title' id=toc-843>باب ذكر الأخبار الناهية عن كرى الأرض، وإيجاب منحها وإعادتها إذا استغنى عنها صاحبها، وحظر استئجارها بالطعام وإن كان معلومًا</span>","vol":"12","page":259},{"text":"٥٥٧٦ - حدثنا يوسف بن سعيد بن مسلم (^١)، قال: حدثنا حجاج ابن محمد، قال: حدثنا الليث بن سعد، قال: أخبرني عُقَيْل (^٢)، عن ابن شهاب، قال: حدثني سالم بن عبد الله، أن عبد الله بن عمر كان يكرى أرضه حتى بلغه أن رافع بن خديج كان ينهى عن كرى الأرض فلقيه عبد الله فقال: يا ابن خديج ماذا تحدث عن رسول الله ﷺ في كرى الأرض فقال رافع لعبد الله بن عمر: سمعت عمَّيَّ وكانا قد شهدا بدرًا يحدثان أهل الدار؛ أن رسول الله ﷺ نهى عن كرى الأرض، فقال عبد الله: لو كنتُ أعلم في عهد رسول الله ﷺ أن الأرض تكرى، ثم خشي عبد الله أن يكون رسول الله ﷺ أحدث في ذلك شيئًا لم يكن يعلمه فترك كرى الأرض (^٣).\n_________\n(^١) المصيصي.\n(^٢) ابن خالد الأَيلي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨١) في كتاب البيوع، باب كراء الأرض، من طريق عبد الملك بن شعيب بن الليث بن سعد، حدثني أبي عن جدي به بتمامه. وكذا البخاري في صحيحه (مع فتح الباري ٥/ ٢٢) في كتاب =\n⦗٢٦٠⦘ = المزارعة والحرث، باب ما كان من أصحاب النبي ﷺ يواسي بعضهم بعضًا في المزارعة والثمر، من طريق يحيى بن بكير، حدثنا الليث به مختصرًا.","vol":"12","page":259},{"text":"٥٥٧٧ - حدثنا إبراهيم بن داود [¬*] الأسدي (^١) قال: حدثنا عبد الله ابن محمد بن أسماء، قال: حدثنا جويرية، عن مالك، عن الزهري، عن سالم، عن أبيه، أن رافع بن خديج حدث ابن عمر أن عميه كانا قد شهدا بدرًا؛ أخبراه أن رسول الله ﷺ نهى عن كرى المزارعة (^٢).\n_________\n(^١) الشامي، البُرُلُّسِي.\n(^٢) رجال إسناده ثقات، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة (بن داود)، وصوابه: (بن أبي داود)، وهو هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٨/ ب)، وط. دار المعرفة (٥١٤٣)، وهو إبراهيم بن سليمان بن داود أبو إسحاق ابن أبي داود الأسدي المعروف بالبرلسي، وقد فات الحافظ عزوه لأبي عوانة في إتحاف المهرة (٢٠٩٣٨)، ولم يستدركه محققو الكتاب.","vol":"12","page":260},{"text":"٥٥٧٨ - أخبرني العباس بن الوليد بن مزيد العُذَري، قال: حدثنا أبي (^١)، قال: حدثنا الأوزاعي، قال: حدثني أبو النجاشي (^٢)، قال: صحبت رافع بن خديج ست سنين، قال: فحدثني عن عمه ظهير بن رافع أنه لقيه يومًا فقال له: إن رسول الله ﷺ نهانا عن أمر كان بنا رافقًا، قال رافع: قلت له: ما قال رسول الله ﷺ فهو الحق، قال: قال رسول الله ﷺ: \"أرأيتم محاقلكم ماذا تصنعون بها؟ قال: قلنا نؤاجرها على الربع، وعلى الأوسق من التمر أو الشعير، قال: فلا تفعلوا، ازْرَعوها أو أمْسِكوها\" (^٣).\n_________\n(^١) الوليد بن مزيد العُذَرِي.\n(^٢) عطاء بن صهيب مولى أبي رافع.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه من طريق يحيى بن حمزة، حدثني عمرو =\n⦗٢٦١⦘ = الأوزاعي به بتمامه. وكذلك البخاري في صحيحه (مع فتح الباري ٥/ ٢٢) في كتاب الحرث والمزارعة، باب ما كان من أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزّرَاعة والثمر، من طريق عبد الله بن المبارك، أخبرنا الأوزاعي به نحوه.","vol":"12","page":260},{"text":"٥٥٧٩ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا عاصم (^١) بن علي، قال: حدثنا عكرمة بن عمار، قال: أخبرني أبو النجاشي مولى رافع بن خديج، قال: سألت رافع بن خديج عن كرى الأرض، قال: فقلت: إنَّ لي أرضًا أكريها، قال: إني سمعت رسول الله ﷺ يقول: \"من كانت له أرض فليزرعها، فإن لم يزرعها فليزرعها أخاه، فإن لم يفعل فليدعها\" (^٢). لم يذكر عكرمة عمه ظهير قال: قلت: أرأيت إن تركته وأرضي زرعها ثم بعث إليّ من التبن؟ قال: لا تأخذ منه شيئًا، قال: قلت: لم أشارطه فأهدى لي؟ قال: لا تأخذ شيئًا (^٣).\nرواه أبو حذيفة عن عكرمة بن عمار بمثله (^٤).\n_________\n(^١) ابن عاصم الواسطي.\n(^٢) إسناده حسن، ومن طريق عكرمة بن عمار أخرجه الطحاوي في شرح معاني الآثار (٤/ ١٠٦) في كتاب المزارعة والمساقاة، به نحوه.\n(^٣) لم أقف على من أخرج هذه العبارة.\n(^٤) أخرجه الطحاوي في شرح معاني الآثار (٤/ ١٠٥) من طريق عمر بن يونس عن عكرمة بن عمار به نحوه.","vol":"12","page":261},{"text":"٥٥٨٠ - حدثنا الصغاني، قال: حدثنا عبد الوهاب بن عطاء (^١)،\n⦗٢٦٢⦘ قال: حدثني سعيد بن أبي عروبة، عن مطر (^٢)، عن عطاء، عن جابر ابن عبد الله، عن النبي ﷺ قال: \"من كانت له أرض فليزرعها، فإن عجز عنها فليزرعها أخاه وإلا فليدعها ولا يكارها\" (^٣).\n_________\n(^١) الخفاف.\n(^٢) ابن طهمان الوراق.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب كراء الأرض، من طريق مهدي بن ميمون، حدثنا مطر الوراق، به نحوه.","vol":"12","page":261},{"text":"٥٥٨١ - حدثنا أبو أمية، قال: حدثنا عارم (^١)، قال: حدثنا مهدي ابن ميمون، قال: حدثنا مطر الوراق، عن عطاء بن أبي رباح، عن جابر ابن عبد الله، قال: قال رسول الله ﷺ: \"من كانت له أرض فليزرعها فإن لم يزرعها فليزرعها أخاه\" (^٢).\n_________\n(^١) محمد بن الفضل.\n(^٢) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":262},{"text":"٥٥٨٢ - حدثنا الصغاني، قال: حدثنا خلف بن هشام (^١)، ح.\nوحدثنا أبو أمية، قال: حدثنا القواريري (^٢)، قال: حدثنا حماد بن زيد، عن مطر، عن عطاء، عن جابر، أن النبي ﷺ \"نهى عن كرى الأرض\" (^٣).\n_________\n(^١) البزار، المقرئ البغدادي.\n(^٢) عبيد الله بن ميسرة.\n(^٣) إسناده صحيح، ومن هذا الطريق أخرجه الحافظ أبو حاتم ابن حبان في صحيحه (الإحسان ٧/ ٣١٤).","vol":"12","page":262},{"text":"٥٥٨٣ - حدثنا أحمد بن عبد الرحمن الوهبي (^١)، قال: حدثنا عمي (^٢)، قال: أخبرني عمرو (^٣)، أن بكيرا (^٤) حدثه، عن عبد الله بن أبي سلمة (^٥)، عن النعمان بن أبي عياش، عن جابر بن عبد الله، أن نبي الله ﷺ نهى عن كرى الأرض.\nقال بكير: وحدثني نافع أنه سمع ابن عمر يقول: كنا نكري الأرض، ثم تركنا ذلك حتى سمعنا حديث رافع بن خديج (^٦).\n_________\n(^١) بحشل.\n(^٢) عبد الله بن وهب القرشي.\n(^٣) ابن الحارث الأنصاري.\n(^٤) ابن الأشج.\n(^٥) الماجشون.\n(^٦) في إسناده بحشل صدوق تغير بآخره، لكن تابعه مسلم عن هارون بن سعيد الأيلي، حدثنا ابن وهب، أخبرني عمرو به بتمامه، كما في صحيحه (٣/ ١١٧٨) في كتابه البيوع، باب كراء الأرض.","vol":"12","page":263},{"text":"٥٥٨٤ - حدثنا محمد بن عامر (^١)، وموسى بن سعيد الطرسوسي، قال: حدثنا الربيع بن نافع أبو توبة، قال: حدثنا معاوية بن سلَّام، عن يحيى ابن أبي كثير، قال: حدثني يزيد بن نعيم، أن جابر بن عبد الله أخبره أنه سمع النبي ﷺ: \"نهى عن المزابنة والحقول\" وقال جابر: المزابنة التمر\n⦗٢٦٤⦘ بالتمر، والحقول كرى الأرض (^٢).\n_________\n(^١) الرملي.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٩) في كتاب البيوع، باب كراء الأرض، من طريق حسن بن علي الحلواني، حدثنا أبو توبة به بتمامه.","vol":"12","page":263},{"text":"٥٥٨٥ - حدثنا القراطيسي المكي (^١) [¬*] قال: حدثنا إسحاق بن يوسف الأزرق، قالك حدثنا عبد الملك بن أبي سليمان (^٢)، عن عطاء، عن جابر، قال: قال النبي ﷺ: \"من كانت له أرض فليزرعها، فإن عجز عنها فليمنحها أخاه ولا يؤاجرها\" (^٣).\n_________\n(^١) هو: علي بن عبد الله بن موسى القراطيسي أبو الحسن الواسطي.\n(^٢) العَرْزَمي.\n(^٣) قد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب كراء الأرض، من طريق عبد الله بن نمير، حدثنا عبد الملك به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة (المكي)، وصوابه: (العكي)، وهو هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٩/ أ)، وط. دار المعرفة (٥١٥١)، وهو مذكور منسوبا إلى عكا في مواضع أخرى (٩٦٦٤، ١١١١٦)، وذكر محققو الكتاب هناك أنهم لم يقفوا على ترجمته، وقد فات الحافظ عزوه لأبي عوانة في إتحاف المهرة (٢٩٤٢)، ولم يستدركه محققو الكتاب.","vol":"12","page":264},{"text":"٥٥٨٦ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا حدثه، عن داود بن الحصين، عن أبي سفيان مولى ابن أبي أحمد، عن أبي سعيد الخدري، أن النبي ﷺ نهى عن المزابنة والمحاقلة. والمزابنة اشتراء التمر بالتمر في رؤوس النخل، والمحاقلة كرى الأرض (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مالك في موطئه (٦٢٥)، والشافعي في مسنده (١٤٦)، وأحمد في مسنده (٣/ ٦، ٨، ٦٠) جميعًا من طريق مالك به نحوه.","vol":"12","page":264},{"text":"٥٥٨٧ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا عبد الوهاب ابن\n⦗٢٦٥⦘ عطاء، عن سعيد بن أبي عروبة، عن يعلى بن حكيم، عن سليمان ابن يسار، عن رافع بن خديج قال: كنا نحاقل على عهد رسول الله ﷺ قال: فقدم علينا بعض عمومته، قال قتادة اسمه ظهير قال: نهى رسول الله ﷺ عن أمر كان لنا نافعا وطواعية الله ورسوله أنفع لنا وأنفع، قال رسول الله ﷺ: من كانت له أرض فليزرعها أو ليزرعها أخاه، ولا تكارها بثلث، ولا ربع، ولا طعام مسمى (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨١) في كتاب البيوع، باب كراء الأرض بالطعام، من طريق إسماعيل بن علية، عن أيوب، عن يعلى بن حكيم به بتمامه.","vol":"12","page":264},{"text":"٥٥٨٨ - حدثنا أبو يعلى [¬*] الزعفراني (^١)، قال: حدثنا عبد الوهاب (^٢)، قال: حدثنا سعيد، عن يعلى بن حكيم، عن سليمان بن يسار، عن رافع ابن خديج، قال: كنا نحاقل على عهد رسول الله ﷺ قال: فقدم على رافع بعض عمومته، قال قتادة: اسمه ظهير، قال: نهانا رسول الله ﷺ فذكر مثله، وما كان ذلك، قال: قال رسول الله ﷺ: \"من كانت له أرض\" فذكر مثله (^٣).\n_________\n(^١) الحسن بن محمد الصباح.\n(^٢) ابن عطاء.\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة (يعلى)، وصوابه: (علي)، وهو هكذا على الصواب في الأصل الخطي بكوبريللو (٣/ ق ١٥٩/ ب)، وط. دار المعرفة (٥١٥٤)، ولعله خطأ طباعي، وقد جاء على الصواب في سائر مواضع الكتاب، وقد فات الحافظ عزوه لأبي عوانة في إتحاف المهرة (٦٦٧٧)، ولم يستدركه محققو الكتاب، وانظر: (٢٠٩٣٨).","vol":"12","page":265},{"text":"٥٥٨٩ - حدثنا أبو أمية، قال: حدثنا معلى (^١)، قال: حدثنا\n⦗٢٦٦⦘ عبد الوارث (^٢)، عن أيوب، عن يعلى بن حكيم بإسناده مثل حديث الصغاني عن عبد الوهاب (^٣).\n_________\n(^١) ابن منصور الرازي.\n(^٢) ابن سعيد.\n(^٣) إسناده حسن، تقدم في الذي قبله.","vol":"12","page":265},{"text":"٥٥٩٠ - حدثنا أبو داود السجزي، قال: حدثنا عبيد الله ابن عمر بن ميسرة، قال: حدثنا خالد بن الحارث، قال: حدثنا سعيد، عن يعلى بن حكيم، عن سليمان بن يسار، أن رافع بن خديج، قال: كنا نخابر على عهد رسول الله ﷺ[فذكر أن بعضَ عمومته أتاه، فقال: نهى رسولُ الله ﷺ] [¬*] عن أمر كان لنا نافعا، وطواعية الله ورسوله أنفع لنا وأنفع، قال: قلنا وما ذاك؟ قال: قال رسول الله ﷺ: من كانت له أرض فليزرعها أو ليُزرعها أخاه ولا يكارها بثلث ولا ربع ولا بطعام مسمى (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه أبو داود في سننه (٣/ ٦٨٩) في كتاب البيوع، باب في التشديد في المزارعة. وقد تقدم تخرجه في الحديث رقم (٥٥٦٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في النسخة الخطية كوبريللو (٣/ ق ١٥٩/ ب)، ولعل سبب خطأ المحقق انتقال نظره، والله أعلم.","vol":"12","page":266},{"text":"٥٥٩١ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أبو داود (^١)، قال: حدثنا سليم بن حيان (^٢)، قال: حدثنا سعيد بن ميناء، قال: سمعت جابرًا، أن رسول الله ﷺ قال: من كانت له فضل أرض أو فضل ماء فليزرعها أو ليزرعها ولا تبيعوها، قال سليم: قلت له يعني الكرى؟ قال: نعم (^٣).\n_________\n(^١) الطيالسي.\n(^٢) الهذلي.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٦) في كتاب البيوع، باب =\n⦗٢٦٧⦘ = كراء الأرض، من طريق عبيد الله بن عبد المجيد، حدثنا سليم به بتمامه.","vol":"12","page":266},{"text":"٥٥٩٢ - حدثنا يوسف بن سعيد بن مسلم (^١)، ويعقوب بن سفيان (^٢)، ومحمد بن كثير الحراني، وأبو حاتم الرازي، قالوا: حدثنا أبو توبة الربيع ابن نافع قال: حدثنا معاوية بن سلام، عن يحيى بن أبي كثير، عن أبي سلمة ابن عبد الرحمن عن أبي هريرة قال: قال رسول الله ﷺ: \"من كانت له أرض فليزرعها أو ليمنحها أخاه، فإن أبى فليمسك أرضه\" (^٣).\n_________\n(^١) المصيصي.\n(^٢) الفارسي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٧) في كتاب البيوع، باب كراء الأرض، من طريق حسن بن علي الحلواني، حدثنا أبو توبة، به بتمامه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢٢) في كتاب المزارعة والحرث (معلقا) قال: قال أبو توبة: حدثنا معاوية به نحوه. قال الحافظ ابن حجر في فتح الباري (٥/ ٢٤): \"وقد اختلف عليه في إسناده وكذا على شيخه أبي سلمة، وقد أطنب النسائي في جمع طرقه\".","vol":"12","page":267},{"text":"٥٥٩٣ - حدثنا محمد بن إسحاق الصغاني، قال: حدثنا أبو الجوَّاب (^١)، قال: حدثنا عمار بن رزيق (^٢)، عن الأعمش، عن أبي سفيان (^٣)، عن جابر، قال: قال رسول الله ﷺ: \"من كانت له أرض فليْزَرعها أو ليُزْرِعها رجلًا\" (^٤).\n_________\n(^١) الأحوص بن جوَّاب الضّبي.\n(^٢) الضَّبي.\n(^٣) طلحة بن نافع الواسطي.\n(^٤) في إسناده عمار بن رزيق، قال الحافظ: لا بأس، وقد أخرج له مسلم في المتابعات وهو عنده في صحيحه (٣/ ١١٧٨) في كتاب البيوع، باب كراء الأرض، من طريق =\n⦗٢٦٨⦘ = حجاج بن الشاعر، حدثنا أبو الجوَّاب به نحوه. وفي هذا الإسناد الأعمش مدلس وقد عنعن، لكنه صرح بالتحديث في رواية مسلم.","vol":"12","page":267},{"text":"٥٥٩٤ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، ح.\nوحدثنا الصغاني، قال: حدثنا قبيصة (^٣)، قالا: حدثنا سفيان (^٤)، عن الأعمش، عن أبي سفيان، عن جابر، قال: قال رسول الله ﷺ: من كانت له أرض فليزرعها وليمنحها أخاه (^٥).\nرواه يحيى بن حماد عن أبي عوانة عن الأعمش بإسناده (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن يوسف.\n(^٣) ابن عقبة بن محمد بن سفيان السوائي.\n(^٤) الثوري.\n(^٥) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٦) إسناده معلق، لكن وصله مسلم في صحيحه (٣/ ١١٧٨) قال: حدثنا محمد ابن المثنى حدثنا يحيى بن حماد به نحوه.","vol":"12","page":268},{"text":"<span data-type='title' id=toc-844>باب ذكر الأخبار المبيحة مؤاجرة الأرض البيضاء بالذهب والفضة والدليل على إباحة مؤاجرتها بغيرهما إذا كانت الأجرة معلومة مضمونة في رقبة المستأجر</span>","vol":"12","page":269},{"text":"٥٥٩٥ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا أخبره عن ربيعة بن أبي عبد الرحمن، عن حنظلة بن قيس الزُرَقي أنه سأل رافع بن خديج عن كرى الأرض، قال: فقال رافع: نهى رسول الله ﷺ عنها، قال: فقلت: بالذهب والورق؟ وقال رافع: أمَّا الذهب والورق فلا بأس (^١). رواه يحيى القطان عن مالك.\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب البيوع، باب كراء الأرض بالذهب والورق، من طريق يحيى بن يحيى قال: قرأت على مالك عن ربيعة فذكره بتمامه. وقد أخرجه مالك في الموطأ (٥٤٦) في كتاب كراء الأرض، باب ما جاء في كراء الأرض، عن ربيعة بن أبي عبد الرحمن به بتمامه.","vol":"12","page":269},{"text":"٥٥٩٦ - حدثنا الصغاني، قال: أخبرنا إسحاق بن عيسى، قال: حدثنا مالك. وحدثنا أبو داود السجزي، قال: حدثنا قتيبة بن سعيد، عن مالك، عن ربيعة، عن حنظلة بن قيس أنه سأل رافع بن خديج عن كرى الأرض، فقال: نهى رسول الله ﷺ عن كرى الأرض فقلت أنا: بالذهب والفضة؟ فقال: أما بالذهب والفضة فلا بأس (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه أبو داود في سننه (٣/ ٦٨٦) في كتاب البيوع، باب في =\n⦗٢٧٠⦘ = المزارعة، من طريق قتيبة بن سعيد به بتمامه. وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":269},{"text":"٥٥٩٧ - حدثنا سعد بن محمد (^١) قاضي بيروت سنة تسع وخمسين ومائتين، قال: حدثنا دحيم (^٢)، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، عن ربيعة بن عبد الرحمن، عن حنظلة بن قيس الأنصاري، عن رافع بن خديج، قال: كنا نكرى الأرض ويستثني صاحب الأرض على الماَذِيَانات (^٣) وأقبال الجداول، فتهلك هذا وتسلم هذا، فنهانا رسول الله ﷺ عن ذلك، فقال رافع: فأما شيء مضمون معلوم فلا بأس به (^٤).\n_________\n(^١) سعد بن محمد البيروتي، أبو محمد.\n(^٢) عبد الرحمن بن إبراهيم.\n(^٣) الماذيانات: هي مسايل الماء، وقيل ما ينبت على حافتي مسيل الماء والسواقي (وسيأتي تفسيره بالحديث بعده).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب البيوع، باب كراء الأرض بالذهب والورق، من طريق عيسى بن يونس، حدثنا الأوزاعي به نحوه.","vol":"12","page":270},{"text":"٥٥٩٨ - حدثنا أبو داود السجزي، قال: حدثنا إبراهيم بن موسى الرازي ح (^١).\nوحدثنا ابن شبابان (^٢)، قال: حدثنا إبراهيم بن محمد الشافعي، قال:\n⦗٢٧١⦘ حدثنا عيسى بن يونس، قال: حدثنا الأوزاعي بإسناده، قال: سألت رافع ابن خديج عن كرى الأرض بالذَّهب والورق؟ فقال: لا بأس بذلك، إنما كان الناس يؤاجرون الجداول. قال عيسى: الماَذِيَانَات: النهر الكبير وأشياء من الزرع فيسلم هذا ويهلك هذا، ويهلك هذا ويسلم هذا، ولم يكن للناس كرى إلّا ذلك فلذلك زَجر عنه، فأما شيء مضمون معلوم فلا بأس به (^٣).\n_________\n(^١) انظر سنن أبي داود (٣/ ٦٨٥) في كتاب البيوع، باب في الزراعة، عن إبراهيم ابن موسى به بتمامه.\n(^٢) أحمد بن محمد بن موسى.\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":270},{"text":"٥٥٩٩ - حدثنا أبو داود السجزي، قال: حدثنا قتيبة (^١)، قال: حدثنا الليث، عن ربيعة بنحوه (^٢).\n_________\n(^١) ابن سعيد.\n(^٢) انظر سنن أبي داود (٣/ ٦٨٥) في كتاب البيوع، باب في المزارعة عن قتيبة بن سعيد به بتمامه، وقال بعده رواية يحيى بن سعيد عن حنظلة نحوه.","vol":"12","page":271},{"text":"٥٦٠٠ - حدثنا محمد بن أبي خالد الصومعي، قال: حدثنا نعيم ابن حماد، قال: أخبرنا عبد العزيز، عن ربيعة بإسناده، قال: سألت رافع ابن خديج، عن كرى المزارعة فقال: كنا نكريها في زمان النبي ﷺ إما على الربيع، وإما على الماذيانات، وطائفة من التبن، فكره ذلك رسول الله ﷺ فنهانا عن كرى الأرض، قلت: بالدينار والدرهم؟ قال: أما بالدينار والدرهم فلا بأس.","vol":"12","page":271},{"text":"٥٦٠١ - حدثنا السَّرى بن يحيى (^١)، وأبو أمية (^٢)، قالا: حدثنا قبيصة (^٣)، قال: حدثنا سفيان (^٤)، عن ربيعة الرأي (^٥)، عن حنظلة بن قيس الزرقي، قال: سألت رافع بن خديج عن كرى الأرض البيضاء بالذهب والفضة؟ فقال: \"حلال لا بأس به، وإنما نهي عن الإِرْمَاث (^٦) \" (^٧).\n_________\n(^١) الكوفي.\n(^٢) محمد بن إبراهيم.\n(^٣) ابن عقبة بن محمد السوائي.\n(^٤) الثوري.\n(^٥) ابن عبد الرحمن.\n(^٦) قال ابن الأثير بعد سياق هذه اللفظة: \"هكذا يروى، فإن كان صحيحًا فيكون من قولهم: رمَثْت بالشيء إذا خلطته، أو من قولهم: رمَث عليه وأرمث إذا زاد، أو من الرَّمَث وهو بقية اللبن في الضرع. . . الخ\". (النهاية ٣/ ٢٦١).\n(^٧) موقوف.","vol":"12","page":272},{"text":"٥٦٠٢ - ز- حدثنا عمار بن رجاء، وأبو داود الحراني (^١)، قالا: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن حنظلة بن قيس الأنصاري أخبره، أنه سمع رافع بن خديج يقول: كنا أكثر أهل المدينة مزارعًا، فكنا نكري الأرض بالناحية منها سهما (لسيد) (^٢) الأرض، فربما يصاب\n⦗٢٧٣⦘ ذلك ويسلم الأرض، وربما يصاب الأرض ويسلم ذلك، قال: فنهينا عن ذلك، فأما الذَّهب والورِق فلم يكن في ذلك الزمان (^٣).\n_________\n(^١) سليمان بن سيف.\n(^٢) صورة الكلمة في المخطوط غامضة، ويظهر أنها \"لسيد الأرض\" كما يتبين من الحديث الذي بعده، حيث جاء فيه: \"لصاحب الأرض\".\n(^٣) إسناده صحيح، أخرجه مسلم (٣/ ١١٨٣، ح ١٥٤٧) من طريق سفيان عن يحيى به.","vol":"12","page":272},{"text":"٥٦٠٣ - حدثنا أبو أمية، قال: حدثنا معلى بن منصور، قال: حدثنا حماد بن زيد، ح.\nوحدثنا الصغاني، قال: حدثنا عبيد الله بن عمر، قال: حدثنا حماد ابن زيد، قال: حدثنا يحيى بن سعيد، عن حنظلة بن قيس، عن رافع ابن خديج، أن رسول الله ﷺ نهى أن نكري أرضنا، قال: ولم يكن يومئذ ذهب ولا فضة، يكرى عليه الأراضين، وكان الرجل يكري أرضه بما على الربيع والأقبال وأشياء معلومة، فربما يسلم هذا ويهلك هذا، وربما يهلك هذا ويسلم هذا، فنهوا عن ذلك، ويسلم الذي لرب الأرض\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٥٩٥).","vol":"12","page":273},{"text":"٥٦٠٤ - حدثنا محمد بن خالد بن خَليّ (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا بقية (^٣)، عن سلمة بن كلثوم (^٤)، عن الأوزاعي، عن يحيى ابن\n⦗٢٧٤⦘ سعيد، قال: حدثني حنظلة بن قيس الزرقي من الأنصار، عن رافع بن خديج أنه أخبره، قال: كُنَّا أكثر أهل المدينة حقولًا، فكنا نكري الأرض بالناحية منها، إما أن يكون خَرَج في تلك الناحية لصاحب الأرض، فربما يصاب وتسلم الأرض، وربما يسلم وتصاب الأرض، فقال رافع: فنهينا عن ذلك، فأما الذهب والورق فلم يكن في ذلك الزمان.\nكان سلمة بن كلثوم يشبه الأوزاعي لنبله (^٥).\n_________\n(^١) خلي بوزن (علي) الكَلَاعي.\n(^٢) خالد بن خَلي الكلاعي، أبو القاسم.\n(^٣) ابن الوليد بن صائد الكَلَاعي.\n(^٤) الكندي الشامي.\n(^٥) موقوف، في إسناده بقية مدلس وقد عنعن.","vol":"12","page":273},{"text":"٥٦٠٥ - حدثنا أبو داود الحراني، قال: حدثنا عفان (^١)، ح.\nوحدثنا الصغاني، قال: حدثنا معلى بن منصور، قال: أخبرنا عبد الواحد بن زياد، قال: أخبرنا سليمان الشيباني، قال: حدثنا عبد الله ابن السائب، قال: سألت عبد الله بن معقل عن المزارعة، فقال: حدثنا ثابت بن الضحاك كان رسول الله ﷺ نهى عن المزارعة (^٢).\n_________\n(^١) ابن مسلم.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب البيوع، باب في المزارعة والمؤاجرة، من طريق يحيى بن يحيى، أخبرنا عبد الواحد بن زياد عن الشيباني به.","vol":"12","page":274},{"text":"٥٦٠٦ - حدثنا أحمد بن سعيد (^١)، قال: حدثنا يحيى بن حماد (^٢)،\n⦗٢٧٥⦘ قال: حدثنا أبو عوانة، عن سليمان الشيباني، قال: حدثنا عبد الله ابن السائب، قال: سألت عبد الله بن معقل عن المزارعة، فقال: زعم ثابت أن رسول الله ﷺ \"نهى عن المزارعة وأمر بالمؤاجرة، وقال لا بأس بها\" (^٣).\n_________\n(^١) الدارمي.\n(^٢) الشيباني مولاهم.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٢) في كتاب المزارعة، باب كراء الأرض، من طريق يحيى بن حماد، أخبرنا أبو عوانة فذكره بتمامه.","vol":"12","page":274},{"text":"٥٦٠٧ - وحدثنا أسيد بن عاصم الأصبهاني (^١)، قال: حدثنا حسين ابن حفص (^٢)، قال: حدثنا سفيان، ح.\nوحدثنا أبو داود السجزي، قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان الثوري، عن عمرو بن دينار، قال: سمعت ابن عمر، يقول: ما كنا نرى بالمزارعة بأسًا حتى سمعت رافع بن خديج يقول: إن رسول الله ﷺ لم ينه عنها ولكن قال: ليمنح أحدكم أخاه أرضًا خيرًا له من أن يأخذ خِرجًا معلومًا (^٣).\nقال ابن كثير: فذكرته لطاوس فقال ابن عباس: إن رسول الله ﷺ لم ينه عنها ولكن قال: ليمنح أحدكم أرضه خير له من أن يأخذ\n⦗٢٧٦⦘ خرجًا معلومًا.\n_________\n(^١) الثقفي، الحافظ المحدث الإمام، أبو حسين.\n(^٢) الهْمداني، القاضي.\n(^٣) إسناده صحيح، وقد أخرجه أبو داود في سننه (٣/ ٦٨٢) في كتاب البيوع، باب في المزارعة، عن محمد بن كثير به بتمامه.","vol":"12","page":275},{"text":"٥٦٠٨ - حدثنا وحشي الصوري (^١)، قال: حدثنا مؤمل (^٢)، قال: حدثنا سفيان (^٣)، عن عمرو (^٤)، عن طاوس، عن ابن عباس، أن النبي ﷺ لم ينه عن المزارعة بمثله \"خراجا\" (^٥). حدثنا أبو أمية قال حدثنا قبيصة قال حدثنا سفيان بإسناده: \"من أن يأخذ شيئًا معلومًا\" (^٦).\n_________\n(^١) هو: محمد بن محمد بن مصعب الصوري، لقبه وحشي.\n(^٢) ابن إسماعيل أبو عبد الرحمن البصري.\n(^٣) الثوري.\n(^٤) ابن دينار.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٤) من طرق أيوب، وسفيان وشعبة وابن جريج كلهم عن عمرو بن دينار به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢٢) في كتاب الحرث والمزارعة، باب ما كان من أصحاب النبي ﷺ يواسي بعضهم بعضًا في المزارعة والثمر، من طريق سفيان عن عمرو به نحوه.\n(^٦) وبمثل هذا اللفظ عن قبيصة به، أخرجه البخاري كما تقدم.","vol":"12","page":276},{"text":"٥٦٠٩ - حدثنا عمار بن رجاء، قال: حدثنا يحيى بن آدم (^١)، قال: حدثنا سفيان بن عيينة، عن عمرو، عن طاوس أنه كان يخابر، قال عمرو: فقلت له: أبا عبد الرحمن! لو تركت المخابرة [؛ فإنهم يزعمون أنَّ رسولَ الله ﷺ نهى عن المخابرةِ] [¬*]، فقال: أي عمرا [¬**] أخبرني أعلمهم بذلك -يعني: ابنَ عباس- أن النبي ﷺ لم ينه عنه، إنما قال: يمنح أحدُكم أخاه خير له من أن يأخذ منه\n⦗٢٧٧⦘ خِرجًا معلومًا (^٢).\n_________\n(^١) الكوفي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في النسخة الخطية كوبريللو (٣/ ق ١٦١/ ب)، ولعل سبب خطأ المحقق انتقال نظره، والله أعلم.\n[¬**] قال أحمد بسيوني: صوابه: \"عمرو\"، وهو ثابت في النسخة الخطية كوبريللو (٣/ ق ١٦١/ ب)، وهو منادى مفرد علم، وهو يبنى على ما يرفع به، وهو في محل نصب مفعول لفعل النداء.","vol":"12","page":276},{"text":"٥٦١٠ - حدثنا الصغاني (^١)، قال: حدثنا عبيد الله بن عمر (^٢)، قال: حدثنا حماد بن زيد، قال: زعم أيوب أنه سمع طاوس يفتي بذلك ثمنا، فقال له مجاهد يومًا: انطلق إلى ابن رافع بن خديج فاسمعه منه الحديث عن أبيه فانتهره وقال: إني والله لو لم أعلم أن نبي الله ﷺ نهى عنه ما فعلته ولكن حدثني من هو أعلم به منهم -يعني ابن عباس- أن رسول الله ﷺ قال: \"لئن يمنح الرجل أرضه خير له من أن يأخذ عليها خرجًا معلومًا\" (^٣).\nرواه النَّضر عن أيوب عن عمرو.\n_________\n(^١) محمد بن إسحاق.\n(^٢) القواريري.\n(^٣) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١١٨٤) في كتاب البيوع، باب الأرض تمنح، عن يحيى بن يحيى، عن حماد بن زيد به.","vol":"12","page":277},{"text":"٥٦١١ - حدثنا أبو داود الحراني، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن عمرو، عن طاوس أنه كان لا يرى بأسًا بالثُّلث والربع، ويكره الذهب والفضة، فقال له مجاهد: انطلق إلى ابن رافع فاسمع منه الحديث عن أبيه، قال إني والله لو أعلم أن نبي الله\n⦗٢٧٨⦘ﷺ نهى عنها ما فعلته (^١).\n_________\n(^١) رجاله ثقات، تقدم تخريجه في الحديث رقم (٥٦١٠).","vol":"12","page":277},{"text":"٥٦١٢ - حدثنا السلمي (^١)، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن ابن طاوس، عن أبيه سمع ابن عباس يقول: قال رسول الله ﷺ لئن يمنح أحدكم أخاه أرضه خير له من أن يأخذ عليها كذا وكذا، شيء معلوم، قال: قال ابن عباس: وهو الحقل وهو بلسان الأنصار المحاقلة (^٢).\n_________\n(^١) أحمد بن يوسف.\n(^٢) وقد أخرجه مسلم في صحيحه (٣/ ١١٨٥) في كتاب البيوع، باب الأرض تمنح، من طريق عبيد بن حميد ومحمد بن رافع جميعًا عن عبد الرزاق به بتمامه.","vol":"12","page":278},{"text":"٥٦١٣ - حدثنا أبو داود الحراني، قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن عمرو، عن عبد الله بن عمر، يقول: ما كنا نكرهُ المزارعة حتى سمعت رافع بن خديج يقول: \"نهى رسول الله ﷺ عن المزارعة\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث (٥٦٠٧).","vol":"12","page":278},{"text":"٥٦١٤ - حدثنا محمد بن علي النجار، قال: حدثنا عبد الرزاق، عن معمر وابن جريج، عن ابن طاوس، عن أبيه، أنه سمع ابن عباس يقول: قال رسول الله ﷺ: لئن يمنح أحدكم أخاه أرضه خير\n⦗٢٧٩⦘ له من أن يأخذ عليها كذا وكذا لشيء معلوم فذكر مثله (^١).\n_________\n(^١) في إسناده ابن جريج مدلس وقد عنعن لكن تابعه سفيان وشعبة جميعًا، عن عمرو بن دينار به، وقد تقدم ذكره في الحديث رقم (٥٦٠٧).","vol":"12","page":278},{"text":"٥٦١٥ - حدثنا الصغاني، قال: حدثنا علي بن معبد (^١)، قال: حدثنا عبيد الله بن عمرو (^٢)، عن عبد الكريم (^٣)، عن مجاهد، قال: أخذت بيد طاوس حتى أدخلته دار ابن رافع بن خديج فحدَّث عن أبيه، عن رسول الله ﷺ أنه نهى عن كرى الأرض، فأبى طاوس وقال: سمعت ابن عباس لا يرى بذلك بأسًا (^٤).\n_________\n(^١) الرقي.\n(^٢) أبو وهب الأسدي.\n(^٣) ابن مالك الجزري.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٠٧).","vol":"12","page":279},{"text":"٥٦١٦ - حدثنا هلال بن العلاء الرقي، قال: حدثنا أبي (^١)، قال: حدثني عبيد الله بن عمر، عن زيد بن أبي أنيسة، عن عبد الملك أبي زيد، قال: قلت لطاوس وكان يعطي أرضه بالثلث والربع، وكان ابن عمر يعطي أرضه بالثلث والربع، حتى [¬*] سمعت حديث رافع بن خديج قلت لطاوس: ما شأن ابن عمر ترك الثلث والربع وأنت لم تتركه، وإنما سمعتما حديثًا واحدًا، يعني حديث رافع، فقال طاوس: إن ابن عباس\n⦗٢٨٠⦘ قال لى: إن رسول الله ﷺ قال: \"من كانت له أرض فإنه يمنحها خير له\" (^٢).\n_________\n(^١) العلاء الرقي.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٥) في كتاب البيوع، باب الأرض تمنح، من طريق عبد الله بن جعفر الرّقي، حدثنا عبيد الله بن عمر به فذكر المرفوع منه بنحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في هامش الأصل الخطي كوبريللو (٣/ ق ١٦٢/ ب): صوابه: \"حين\".","vol":"12","page":279},{"text":"٥٦١٧ - حدثنا الصغاني، قال: حدثنا علي بن معبد (^١)، قال: حدثنا عبيد الله بن عمر (^٢)، عن زيد (^٣)، عن الحكم (^٤)، عن نافع، عن ابن عمر، قال: إني عند ابن رافع (^٥) فقال له عبد الله: أنت سمعت النبي ﷺ نهى عن ذلك؟ قال: نعم، قال ابن عمر: ما كنا نرى بها بأسًا لولا ما ذكر (^٦).\n_________\n(^١) الرقي.\n(^٢) القواريري.\n(^٣) ابن أبي أنيسة.\n(^٤) ابن عتيبة الكوفي.\n(^٥) عَبَايَة.\n(^٦) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب البيوع، من طريق عبد الله ابن عمر كما تقدم في الحديث الذي قبله.","vol":"12","page":280},{"text":"٥٦١٨ - حدثنا هلال بن العلاء، قال: حدثنا محمد بن عبد العزيز ابن أبي رِزْمة، قال: حدثنا الفضل بن موسى (^١)، قال: حدثنا شريك (^٢)، عن\n⦗٢٨١⦘ شعبة، عن عمرو بن دينار، عن طاوس، عن ابن عباس، قال: لم يحرِّم رسول الله ﷺ المزارعة ولكن أراد أن يرفق بعضهم بعضًا (^٣).\n_________\n(^١) السيناني.\n(^٢) ابن عبد الله القاضي.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه من طريق يحيى بن يحيى، عن حماد، ومحمد بن رمح، عن الليث، عن ابن جريج، وعلي بن حجر، عن الفضل بن موسى، عن شريك، عن شعبة ثلاثتهم عن عمرو بن دينار به بتمامه.","vol":"12","page":280},{"text":"٥٦١٩ - سمعت محمد بن إسحاق الصغاني في كتاب المزارعة يقول: قال أبو عبيد (^١) في حديث النبي ﷺ في المزارعة: إن أحدهم كان يشترط ثلاثة جداول والقصارة وما يسقي الربيع فنهى النبي ﷺ عن ذلك. قال أبو عبيد: حدثنا جرير عن منصور عن مجاهد عن أسيد ابن ظُهير عن رافع بن خديج عن النبي ﷺ.\nقوله: يشترط ثلثه جداول يعني إنما كانت تشترط على المزارع أن يزرعها خاصة لرب الأرض، وأما القصار فإنه ما بقي من السنبل من الحب بعدما يداس، وأهل الشام يسمونها القصرى، فكذلك يروى في حديث جابر بن عبد الله، فأما ما سقى الربيع فإن الربيع النهر الصغير مثل الجدول والسرى ونحوه، وجمعه أربع، وإنما كانت هذه شروطًا يشترطها رب الأرض لنفسه خاصة سوى الشرط على الثلث والربع، فترى أن نهى النبي ﷺ عن المزارعة إنما كان لهذه الشروط لأنَّها مجهولة لا يدرى أتسلم أم تعطب، فإذا كانت المزارعة على غير هذه الشروط بالثلث والربع والنصف فهي طيبة إن\n⦗٢٨٢⦘ شاء الله (^٢). وعلى هذا الرخص [¬*] من أرخص فيها من أهل العلم.\n_________\n(^١) القاسم بن سلام الهروي.\n(^٢) غريب الحديث لأبي عبيد القاسم بن سلام (٣/ ٤٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالأصل الخطي كوبريللو (٣/ ق ١٦٣/ أ)، ولعل صوابها: \"أرخص\"، وهي كذلك في ط. دار المعرفة (٣/ ٣٢٩).","vol":"12","page":281},{"text":"٥٦٢٠ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا إسحاق بن يوسف (^٢)، عن عبد الملك بن أبي سليمان (^٣)، عن عطاء، عن جابر، عن النبي ﷺ قال: \"من غرس غرسًا فما أُكل منه فهو صدقة، وما سُرِق منه فهو له صدقة، وما أكل الطير منه فهو له صدقة، ولا يرزؤه (^٤) منه أحد إلا كان له صدقة\" (^٥).\n_________\n(^١) البغدادي البزار.\n(^٢) الأزرق.\n(^٣) العرزمي.\n(^٤) أي لا ينقصه ويأخذ منه. (النهاية ٢/ ٢١٨).\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٨) في كتاب المساقاة، باب فضل الغرس والزرع، من طريق عبد الله بن نمير، حدثنا عبد الملك به نحوه.","vol":"12","page":282},{"text":"٥٦٢١ - حدثنا الحسن بن عفان العامري (^١)، قال: حدثنا يحيى ابن آدم، قال: حدثنا يزيد بن عبد العزيز (^٢)، عن عبد الملك بن أبي سليمان، عن عطاء، عن جابر بن عبد الله، قال: قال رسول الله ﷺ: \"من غرس غرسًا فما أكل منه، وما سرق منه، وما أكل السبع والطائر فهو له\n⦗٢٨٣⦘ صدقة، ولا يرزؤ منه أحد إلا كان له صدقة\" (^٣).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) الحِمَّاني، أبو عبد الله.\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":282},{"text":"٥٦٢٢ - حدثنا ابن أبي مسرة (^١)، قال: حدثنا المقري (^٢)، ح.\nوحدثنا الخزاز بدمشق (^٣)، قال: حدثنا مروان بن محمد (^٤)، قالا: حدثنا الليث، عن أبي الزبير، عن جابر، أن النبي ﷺ دخل على أم مبشَّر الأنصارية (^٥) في نخل لها، فقال لها النبي: \"من غرس هذا النخل أمسلم أم كافر؟ \" فقالت له: بل مسلم، قال: \"لا يغرس مسلم غرسًا، ولا يزرع زرعًا فيأكل منه إنسان ولا دابة ولا شيء إلا كانت له صدقة\" (^٦).\n_________\n(^١) عبد الله بن أحمد بن أبي مسرَّة، المكي، أبو يحيى.\n(^٢) عبد الله بن يزيد، أبو عبد الرحمن.\n(^٣) أحمد بن علي الخزاز.\n(^٤) الأسدي.\n(^٥) امرأة زيد بن حارثة، بنت البراء بن معرور، مشهورة بكنيتها، ومختلف باسمها. (الإصابة ٤/ ٤٧١).\n(^٦) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٨) في كتاب المساقاة، باب فضل الغرس والمزارعة، من طريق الليث وابن جريج جميعًا عن أبي الزبير، قال ابن جريج أخبرني أبو الزبير به نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الخزاز)، وهو خطأ، وصوابه: (الخراز)، وذكروه على الصواب في مواضع عديدة من الكتاب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وعليه فقد أخطأوا في تعيينه، وهو أحمد بن علي بن يوسف، أبو بكر الخراز، وهو الذي يروي عنه أبو عوانة، وقد أخطأوا فيه في مقدمة التحقيق: (ص ٢٩٠)، وكذا في التالي: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٦٣/ أ)، وكذا في طبعة دار المعرفة (٥١٨٨)، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).\nوالحديث في إتحاف المهرة (٣٥٦٤)، قد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف، وانظر: (٢٣٦٧٨).","vol":"12","page":283},{"text":"٥٦٢٣ - حدثنا أبو الأحوص صاحبنا، قال: حدثنا قتيبة بن سعيد،\n⦗٢٨٤⦘ قال: حدثنا الليث بإسناده وقال: دخل على أم بشير (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":283},{"text":"٥٦٢٤ - حدثنا أبو عمر عبد الحميد بن محمد (^١)، قال: حدثنا مخلد ابن يزيد (^٢)، قال: حدثنا ابن جريج، عن أبي الزبير، عن جابر، قال: سمعت النبي ﷺ يقول: \"لا يغرسُ أحدٌ غراسًا أو غرسًا، ولا زرعًا فيأكل منه سبع ولا طائر ولا شيء إلا كان له فيه أجر\" (^٣).\n_________\n(^١) ابن المستام، الحراني.\n(^٢) الحراني.\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٢٢).","vol":"12","page":284},{"text":"٥٦٢٥ - حدثنا يوسف بن مسلَّم (^١)، قال: حدثنا حجاج، ح.\nوحدثنا عباس الدوري (^٢)، والصغاني (^٣)، قالا: حدثنا روح ابن عبادة، عن ابن جريج، قال: أخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: سمعت النبي ﷺ يقول: \"لا يغرس مسلم غراسًا ولا زرعًا فيأكل منه سبع أو طائر أو شيء إلا كان له فيها أجر\" (^٤).\n_________\n(^١) المصيصي.\n(^٢) ابن محمد الدوري.\n(^٣) محمد بن إسحاق.\n(^٤) إسناده صحيح، وفيه تصريح ابن جريج وأبي الزبير بالسماع وهما مدلسان، وقد تقدم تخريجه في الحديث رقم (٥٦٢٢).","vol":"12","page":284},{"text":"٥٦٢٦ - حدثنا أحمد بن شيبان الرَّمْلي (^١)، قال: حدثنا سفيان ابن عيينة، عن أبي الزبير، عن جابر يبلغ به النبي ﷺ قال: \"ما من مسلم يزرع زرعًا فيأكل منه طائر، ولا جن ولا إنس ولا أحد إلا كان له صدقة\" (^٢).\nرواه روح عن زكريا بن إسحاق عن عمرو عن جابر.\n_________\n(^١) أبو عبد المؤمن.\n(^٢) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٢٢).","vol":"12","page":285},{"text":"٥٦٢٧ - حدثنا عباس الدوري، قال: حدثنا محمد بن عبيد (^١)، قال: حدثنا الأعمش، عن أبي سفيان (^٢)، عن جابر، عن أم مبشر الأنصارية، قالت: دخل عليَّ النبي ﷺ وأنا في نخل لي فقال: \"لمن هذا النخل؟ \" فقلت: لي، قال: \"من غرسه؟ أمسلم أم كافر؟ \" قلت: مسلم، قال: \"ما من مسلم يغرس غرسًا، أو يزع زرعًا فيأكل منه إنسان، أو طير، أو دابة، إلا كان له صدقة\" (^٣).\n_________\n(^١) الطنافسي.\n(^٢) طلحة بن نافع.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٩) في كتاب المساقاة، باب فضل الغرس والزرع، من طرق عن ابن فضيل، وأبي معاوية، وعمار بن محمد، كل هؤلاء عن الأعمش به نحوه.","vol":"12","page":285},{"text":"٥٦٢٨ - حدثنا ابن شبابان (^١)، قال: حدثنا عثمان بن أبي شيبة،\n⦗٢٨٦⦘ قال: حدثنا جرير، عن الأعمش، عن أبي سفيان، عن جابر، عن أم مبشر بمثله (^٢).\n_________\n(^١) أحمد بن محمد بن موسى.\n(^٢) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":285},{"text":"٥٦٢٩ - حدثنا علي بن حرب (^١)، وعمار (^٢)، قالا: حدثنا محمد ابن عبيد، قال: حدثنا الأعمش بمثله إلا أن أحدهما قال: عن أم بشير الأنصارية (^٣).\n_________\n(^١) الطائي.\n(^٢) ابن رجاء التغلبي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٢٧).","vol":"12","page":286},{"text":"٥٦٣٠ - حدثنا أبو داود الحراني، قال: حدثنا محمد بن عبيد، قال: حدثنا الأعمش، عن أبي سفيان، عن جابر، عن أم بشير الأنصارية بمثله \"أو سبع\" بدل \"دابة\".","vol":"12","page":286},{"text":"٥٦٣١ - حدثنا الحسن بن عفان (^١)، قال: حدثنا ابن نمير (^٢)، قال: حدثنا الأعمش، عن أبي سفيان، عن جابر، عن أم مبشر امرأة زيد بن حارثة، قالت: دخل عليَّ النبي ﷺ في نخل لي بمثله (^٣).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) عبد الله.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٢٧).","vol":"12","page":286},{"text":"٥٦٣٢ - حدثنا أبو داود الحراني، قال: حدثنا يحيى بن حماد (^١)،\n⦗٢٨٧⦘ قال: حدثنا أبو عوانة (^٢)، عن الأعمش، عن أبي سفيان، عن جابر، عن أم مبشر، عن النبي ﷺ.\n_________\n(^١) الشيباني مولاهم.\n(^٢) وضاح اليشكري.","vol":"12","page":286},{"text":"٥٦٣٣ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية (^٢)، عن الأعمش، عن أبي سفيان، عن جابر، قال: قال النبي ﷺ: \"من غرس غرسًا أو زرع زرعًا، فأكل منه إنسان أو دابة أو سبع، أو طائر فهو له صدقة\" (^٣).\nورواه إسحاق بن راهويه عن أبي معاوية هكذا. وقال أبو إسحاق: زرعًا، وقال أبو معاوية: وكان ما فيه أولى والله أعلم. قال إسحاق: وربما قال أبو معاوية: عن جابر عن أم مبشر. وروى حفص عن الأعمش فقال عن جابر. روى ابن فضيل عن الأعمش فقال: عن جابر عن امرأة (^٤).\n_________\n(^١) الطائي.\n(^٢) محمد بن حازم.\n(^٣) إسناده صحيح، وسيأتي تخريجه في الحديث الذي بعده.\n(^٤) هذه الزيادات من زوائد أبي عوانة على مسلم.","vol":"12","page":287},{"text":"٥٦٣٤ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، ح.\nوحدثنا إبراهيم بن مرزوق البصري، قال: حدثنا عارم (^١)، ح.\nوحدثنا أبو أمية، قال: حدثنا سريج بن النعمان، قالوا: حدثنا أبو عوانة،\n⦗٢٨٨⦘ عن قتادة، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"ما من مسلم يغرس غرسًا، أو يزرع زرعًا، فيأكل منه طير أو إنسان، أو بهيمة إلا كان له صدقة\" (^٢).\n_________\n(^١) محمد بن الفضل.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٩) في كتاب المزارعة، باب فضل الغرس والمزارعة، من طرق عن يحيى بن يحيى، وقتيبة بن سعيد، ومحمد بن عبيد الغُبَري جميعًا عن أبي عوانة به بتمامه. والبخاري في صحيحه (مع فتح الباري ٥/ ١) في كتاب المزارعة، باب فضل الزرع والغرس إذا أكل منه. من طريق عبد الرحمن ابن المبارك حدثنا أبو عوانة به بتمامه.","vol":"12","page":287},{"text":"٥٦٣٥ - حدثنا أبو أمية، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان بن يزيد، قال: حدثنا قتادة، قال: حدثنا أنس، أن نبي الله ﷺ دخل نخلًا لأم مبشر الأنصارية، قال: \"من غرس هذا أمسلم أم كافر؟ \" قالوا: مسلم، قال: \"لا يغرس مسلم غرسًا فيأكل منه إنسان، أو طير، أو دابة إلا كان له صدقة\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٩) في كتاب البيوع، باب فضل من الغرس والزرع، من طريق عبد بن حميد، حدثنا مسلم بن إبراهيم به نحوه.\nوقد ذكره البخاري في صحيحه (مع فتح الباري ٥/ ١) وساق الإسناد ولم يذكر المتن وذلك بعد أن ذكر الحديث الأول (٤٦٠) وقد عنعن قتادة عن أنس وفي هذا الحديث التصريح بالتحديث. كذا قال ابن حجر في فتح الباري.","vol":"12","page":288},{"text":"<span data-type='title' id=toc-845>[باب] بيان حظر أخذ ثمن الثمر الذي بيع فأصابته جائحة بعد البيع، وأنه لا يحل لبائعه أخذ ثمنه</span>","vol":"12","page":289},{"text":"٥٦٣٦ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: أخبرني ابن جريج، ح.\nوحدثنا عمار بن رجاء، قال: حدثنا روح (^٢)، قال: حدثنا ابن جريج، أن أبا الزبير المكي حدثه، عن جابر بن عبد الله، أن رسول الله ﷺ قال: \"إن بعت من أخيك ثمرًا فأصابته جائحة فلا يحل لك أن تأخذ منه شيئًا، بم تأخذ مال أخيك بغير حق\" (^٣).\n_________\n(^١) عبد الله.\n(^٢) ابن عبادة.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٠) في كتاب المساقاة، باب وضع الجوائح، من طريق أبي طاهر، أخبرنا ابن وهب به نحوه، ومن طريق أبي ضمرة، عن ابن جريج به نحوه كذلك.","vol":"12","page":289},{"text":"٥٦٣٧ - حدثنا يوسف بن سعيد بن مسلم (^١)، قال: حدثنا حجاج عن ابن جريج، ح.\nوحدثنا يزيد بن سنان (^٢)، قال: حدثنا أبو عاصم (^٣)، عن ابن جريج،\n⦗٢٩٠⦘ عن أبي الزبير، عن جابر قال: قال النبي ﷺ: \"إن بعت من أخيك تمرًا فأصابته جائحة، فلا يحلُّ لك أن تأخذ منه شيء، بم تأخذ مالًا من مال أخيك بغير حق\" (^٤).\n_________\n(^١) المصيصي.\n(^٢) القزاز.\n(^٣) النبيل.\n(^٤) في إسناده ابن جريج وأبو الزبير مدلسان وقد عنعنا، إلا أنه جاء التصريح بسماعهما عند مسلم، فقد أخرجه مسلم في صحيحه (٣/ ١١٩٠) في كتاب المساقاة، باب وضع الجوائح، من طريق أبي عاصم، عن ابن جريج به، ذكر الإسناد ولم يذكر المتن، وأحال على متن الرواية السابقة. وأبو عوانة ذكر الإسناد والمتن معا.","vol":"12","page":289},{"text":"<span data-type='title' id=toc-846>باب ذكر الخبر الدال على حظر أخذ ثمن الثمر الذي بيع فأصابته جائحة، هو الثمر الذي يباع قبل أن يبدو صلاحها، والدليل على أنه إذا بيع ليقطع من ساعته فجائز بيعه</span>","vol":"12","page":291},{"text":"٥٦٣٨ - حدثنا علي بن عثمان النفيلي، قال: حدثنا خالد ابن مخلد، قال: حدثنا مالك، ح. وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدَّثه، عن حميد الطويل، عن أنس بن مالك، أن النبي ﷺ \"نهى، عن بيع الثمار حتى تزهى، قيل يا رسول الله وما تزهى؟ قال: \"تحمر\" وقال رسول الله ﷺ: \"أرأيت إذا منع الله الثمر فبما يأخذ أحدكم مال أخيه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٨٣) في كتاب المساقاة، باب فضل الغرس والزرع، من طريق أحمد بن عمرو بن السرح أبي الطاهر، عن ابن وهب به نحوه. وكذلك البخاري في صحيحه (مع فتح الباري ٣/ ٣٥٢) في كتاب الزكاة، باب من باع ثماره أو نخله أو أرضه أو زرعه وقد وجب فيه العشر، من طريق قتيبة، عن مالك، به مختصرًا.","vol":"12","page":291},{"text":"٥٦٣٩ - حدثنا محمد بن معاذ بن يوسف المروزي وسألته، قال: حدثنا خالد بن مخلد (^١)، قال: حدثنا سليمان بن بلال قال حدثني حميد الطويل، عن أنس بن مالك، أن النبي ﷺ \"نهى عن بيع ثمر النخل حتى\n⦗٢٩٢⦘ يزهو\" فقيل: يا رسول الله وما يزهو؟ \"حتى تحمارَّ أو تصفارَّ\" قال: وقال: \"أرأيت إن منع الله الثمرة، بم تستحل مال أخيك؟ \" (^٢).\n_________\n(^١) القطواني.\n(^٢) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":291},{"text":"٥٦٤٠ - حدثنا محمد بن هشام بن مَلَّاس الدمشقي، قال: حدثنا مروان بن معاوية الفزاري، قال: حدثنا حميد (^١) قال أنس: \"نهى رسول الله ﷺ عن بيع ثمر النخل حتى يزهو، قالوا: وما يزهو يا رسول الله؟ قال: حتى تحمارَّ وتصفارَّ\" (^٢).\n_________\n(^١) الطويل.\n(^٢) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٣٨).","vol":"12","page":292},{"text":"٥٦٤١ - حدثنا الصغاني (^١) قال: حدثنا عبد الله بن بكر (^٢)، عن حميد، عن أنس بن مالك، عن النبي ﷺ بنحوه (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن حبيب السهمي الباهلي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٣٨).","vol":"12","page":292},{"text":"<span data-type='title' id=toc-847>باب ذكر الخبر الموجب وضع الجوائح، والدليل على أنه في الثمار</span>","vol":"12","page":293},{"text":"٥٦٤٢ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن حميد الأعرج، عن سليمان بن عتيق، عن جابر بن عبد الله، أن النبي ﷺ \"نهى عن بيع السنين\" (^١) قال لنا سفيان: \"هو بيع الثمار قبل أن يبدو صلاحها\".\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٧٨) في كتاب البيوع، باب كراء الأرض، من طرق، عن سعيد بن منصور، وأبي بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، جميعًا، عن سفيان به نحوه.","vol":"12","page":293},{"text":"٥٦٤٣ - حدثنا أَبو أمية، قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان، عن حميد الأعرج، عن سُليمان بن عتيق، عن جابر بن عبد الله، أن النبي ﷺ \"أمر بوضع الجوائح\" (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٤٢).","vol":"12","page":293},{"text":"٥٦٤٤ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، ح.\nوحدثنا الصغاني، قال: حدثني يحيى بن معين، قالا: حدثنا ابن عيينة، عن حميد بن قيس، عن سُليمان بن عتيق، عن جابر بن عبد الله \"أن رسول الله ﷺ نهى عن بيع السنين وأمر بوضع الجوائح\" (^١).\n⦗٢٩٤⦘ قال الشافعي: سمعت سفيان يحدث هذا الحديث كثيرًا، فطول مجالستي له لا أحصي، فما سمعته يحدثه من كثرته لا يذكر فيه \"أمر بوضع الجوائح\" لا يزيد على أن النبي ﷺ نهى عن بيع السنين، ثم زاد بعد ذلك \"أمر بوضع الجوائح\".\nوقال سفيان: كان حميد يذكر بعد بيع السنين كلامًا، وقيل وضع الجوائح ولا أحفظه، فكنت أكف عن ذكر وضع الجوائح لأني لا أدري كيف كان الكلام. وفي الحديث أمر بوضع الجوائح. قال الشافعي: أخبرنا سفيان، عن أبي الزبير، عن جابر، عن النبي ﷺ بمثله (^٢).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٦٤٢).\n(^٢) ذكره الشافعي في المسند (٥٢١)، من طريق سليمان بن عتيق، عن جابر مرفوعًا ثم ذكر كلامه فيه.","vol":"12","page":293},{"text":"٥٦٤٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث والليث بن سعد، عن بكير بن عبد الله ابن الأشج، عن عياض بن عبد الله، عن أبي سعيد الخدري قال: أصيب رجل في عهد رسول الله ﷺ في ثمار ابتاعها، فكثر دينه، فقال رسول الله ﷺ: \"تصدقوا عليه\" فتصدق الناس عليه فلم يبلغ ذلك وفاء دينه فقال النبي ﷺ: \"خذوا ما وجدتم وليس لكم إلا ذلك\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩١) في كتاب المساقاة، باب استحباب الوضع من الدين، من طريق يونس بن عبد الأعلى أخبرنا عبد الله ابن وهب به بتمامه، ومن طريق قتيبة بن سعيد، حدثنا الليث، عن بكير به بتمامه.","vol":"12","page":294},{"text":"٥٦٤٦ - حدثنا عمار بن رجاء، قال: حدثنا يحيى بن إسحاق، ح.\nوحدثنا أحمد بن علي الخراز، قال: حدثنا مروان بن محمد، ح.\nوحدثنا يوسف بن مسلم، قال: حدثنا أَبو سلمة الخزاعي قالوا: حدثنا الليث بن سعد، ح.\nوحدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث بإسناده مثله سواء (^١).\nرواه سفيان بن عيينة، عن ابن عجلان أنه سمع عياض بن عبد الله قال: سمعت أبا سعيد بنحوه (^٢).\n_________\n(^١) صحيح بطرقه، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٢) إسناده معلق.","vol":"12","page":295},{"text":"٥٦٤٧ - حدثنا أَبو داود السجزي، قال: حدثنا سليمان ابن داود، قال: حدثنا ابن وهب، قال: أخبرني عثمان بن الحكم، عن ابن جريج، عن عطاء قال: [الجوائحُ:] [¬*] كل طاهر مفسد من مطر، أو برد، [أو] (^١) [¬**] حر، أو ريح، أو حريق (^٢).\n_________\n(^١) ساقطة من الأصل، وأثبتها كما في سنن أبي داود للبيهقي. [¬**]\n(^٢) من تفسير عطاء، وفي إسناده ابن جريج مدلس وقد عنعن. وقد ذكره أَبو داود في سننه (٣/ ٧٤٧) في كتاب البيوع، وكذلك البيهقي في سننه الكبرى (٥/ ٣٠٦) في كتاب البيوع، باب وضع الجوائح، هكذا.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٦٥/ ب).\n[¬**] قال أحمد بسيوني: لم تسقط من الأصل الخطي كوبريللو (٣/ ق ١٦٥/ ب)، بل هي ثابتة فيه.","vol":"12","page":295},{"text":"<span data-type='title' id=toc-848>[باب] بيان الإباحة للمديون أن يستوضع صاحب المال، ويسأله مما له عليه ويستمهله منه</span>","vol":"12","page":296},{"text":"٥٦٤٨ - حدثنا محمد بن يحيى النيسابوري، وإسماعيل بن إسحاق ابن حماد بن زيد (^١) وإبراهيم بن الحسين الكسائي هو ابن ديزيل قالوا: حدثنا إسماعيل بن أبي أويس (^٢)، قال: حدثني أخي (^٣)، عن سليمان وهو ابن بلال، عن يحيى بن سعيد، عن أبي الرجال محمد بن عبد الرحمن، عن أمه عمرة بنت عبد الرحمن، قالت: سمعت عائشة تقول: سمع رسول الله ﷺ صوت خصوم بالباب، عالية أصواتها، وإذا أحدهما يستوضع الآخر ويسترفقه في شيء وهو يقول: والله لا أفعل، فخرج رسول الله ﷺ فقال: \"أين المتألي على الله لا يفعل المعروف؟ \" قال: أنا يا رسول الله فله وأَيُّ ذلك أحب (^٤).\n_________\n(^١) القاضي.\n(^٢) إسماعيل بن عبد الله بن عبد الله بن أبي أويس.\n(^٣) عبد الحميد بن عبد الله بن عبد الله.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩١) في كتاب المساقاة، باب استحباب الوضع من الدين، ولم يسم من حدثه حيث قال: وحدثني غير واحد من أصحابنا، قالوا حدثنا إسماعيل بن أبي أويس، به بتمامه. قال أَبو نعيم في المستخرج كما ذكره الحافظ ابن حجر في النكت الظراف: يقال إن مسلمًا حمل هذا الحديث عن البخاري، انتهى. (انظر تحفة الأشراف ١٢/ ٤١٦)، وقد أخرجه البخاري في =\n⦗٢٩٧⦘ = صحيحه (مع فتح الباري ٥/ ٣٠٧) في كتاب الصلح، باب هل يشير الإمام بالصلح؟، قال: حدثنا إسماعيل بن أبي أويس به بتمامه.","vol":"12","page":296},{"text":"٥٦٤٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب قال: حدثني يونس بن يزيد، ح.\nوحدثنا بحر بن نصر الخولاني (^١)، قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، قال: أخبرني عبد الله بن كعب ابن مالك، أن كعب بن مالك أخبره أنه تقاضى ابن أبي حدرد (^٢) دينًا كان له عليه إلى عند رسول الله ﷺ في المسجد فارتفعت أصواتهما حتى سمعها رسول الله ﷺ وهو في بيته، فخرج إليهما حتى كشف سَجْف (^٣) حجرته ونادى كعب بن مالك فقال: \"يا كعب\"، قال: لبيك يا رسول الله! فأشار إليه أن ضع الشطر من دَيْنِك قال كعب: قد فعلت يا رسول الله، فقال رسول الله ﷺ: قم فاقضه (^٤).\n_________\n(^١) المصري، أَبو عبد الله، ثقة.\n(^٢) عبد الله بن أَبي حدرد الأسلمي.\n(^٣) أي الستر. (النهاية ٢/ ٣٤٣).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩١) في كتاب المساقاة، باب استحباب الوضع في الدَّين، من طريق حرملة، عن ابن وهب به نحوه، ومن طريق إسحاق بن إبراهيم، عن عثمان بن عمر، عن عبد الله بن كعب به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ١/ ٥٥١) في كتاب الصلاة، باب التقاضي والملازمة في المسجد =\n⦗٢٩٨⦘ = من طريق عبد الله بن محمد، عن عثمان بن عمر، عن عبد الله بن كعب به نحوه.","vol":"12","page":297},{"text":"٥٦٥٠ - حدثنا يزيد بن سنان (^١) وأبو الأزهر (^٢) وعباس الدوري (^٣) وأبو داود الحراني (^٤) قالوا:، قال: حدثنا عثمان بن عمر (^٥)، قال: حدثنا يونس (^٦)، عن الزهري، عن عبد الله بن كعب بن مالك أخبره أنه تقاضا ابن أبي حدرد دينًا كان عليه في المسجد حتى ارتفعت أصواتهما حتى سمعهما رسول الله ﷺ فنادى \"يا كعب\"، قال: لبيك يا رسول الله، قال: \"ضع من دينك هذا\" فأومأ إليه أي الشطر. وذكر الحديث، واللفظ ليزيد وأبي الأزهر (^٧).\n_________\n(^١) القزاز.\n(^٢) أحمد بن الأزهر.\n(^٣) عباس بن محمد.\n(^٤) سليمان بن سيف.\n(^٥) ابن فارس العبدي.\n(^٦) ابن يزيد الأيلي.\n(^٧) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":298},{"text":"٥٦٥١ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث (^١)، عن جعفر بن ربيعة (^٢)، عن عبد الرحمن بن هرمز،\n⦗٢٩٩⦘ عن عبد الله بن كعب بن مالك الأنصاري، عن كعب بن مالك أنه كان له مال على عبد الله بن أبي حدرد الأسلمي فلقيه فلزمه فتكلما حتى ارتفعت الأصوات، فمر بهما رسول الله ﷺ فقال: \"يا كعب\" فأشار بيده؛ كأنه يقول النصف، فأخذ نصفًا مما عليه وترك نصفًا (^٣).\n_________\n(^١) ابن سعد.\n(^٢) المصري.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٤٩).","vol":"12","page":298},{"text":"٥٦٥٢ - حدثنا يحيى [¬*] بن نصر قال: حدثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، قال: أخبرني عبد الله بن كعب بن مالك، أن كعب بن مالك أخبره أنه قاضى [¬**] ابن أبي حدرد دينًا كان له عليه فذكر مثل حديث يونس بن عبد الأعلى (^١) وزاد فيه، قال: وحدثني ابن مالك، أن جابر بن عبد الله أخبره، أن أباه قتل يوم أحد شهيدًا وعليه دين، فاشتد الغرماء في حقوقهم، قال جابر: فأتيت رسول الله ﷺ فكلمته، فسألهم أن يقبلوا ثمر حائطي ويحللوا أبي فأبوا، فلم يعطهم رسول الله ﷺ حائطي، ولم يكسره لهم ولكن قال: \"سأغدوا عليك\" فغدا علينا حين أصبح، فطاف في النخل، ودعا في ثمرها بالبركة، قال: فَجَدَدْتَها فقضيتهم حقوقهم، وبقي لنا من ثمرها بقية، فجئت رسول الله ﷺ فأخبرته بذلك، فقال رسول الله ﷺ: \"نعم -وهو جالس- اسمع يا عمر\" قال عمر: ألا نكون قد علمنا أنَّك رسول الله،\n⦗٣٠٠⦘ فوالله إنَّك لرسول الله (^٢).\n_________\n(^١) تقدم برقم (٥٦٤٩).\n(^٢) إسناده صحيح، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٥٩) في كتاب الاستقراض، باب إذا قضى دُون حقه أو حلله فهو جائز، قال: حدثنا عبدان، أخبرنا عبد الله، أخبرنا يونس به نحوه مختصرًا. وأخرجه في كتاب الهبة (مع الفتح ٥/ ٢٢٤) -باب إذا وهب دينا (كاملا) من طريق عبدان، أخبرنا عبد الله به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى)، وهو خطأ، وصوابه: (بحر)، وذكروه على الصواب في مواضع عديدة من الكتاب: (١٤، ٢٢٥، ٣١٧، ٦٧٥، ٨٥٧، ١٣٣١، ١٥٢٦، ١٥٥١، ١٥٥٦، ١٧٧٤، ١٩٠٨، ٢٠٨٢، ٢٣٠٨، ٢٨٤٠، ٣٠٣٩، ٣٣٣٢، ٣٣٣٩، ٣٥١٦، ٣٨٩٢، ٤١٠٨، ٤٥٩٣، ٤٧٨٤، ٤٨٠٤، ٤٨١٨، ٤٨١٩، ٤٨٢٠، ٤٨٢١، ٤٨٣٣، ٤٨٣٨، ٤٨٤٠، ٤٨٦٩، ٥٦٤٩، ٥٧٦٠، ٥٧٧٤، ٥٧٧٥، ٦٠٣٩، ٦٠٥٥، ٦٤٢٢، ٦٤٥١، ٦٤٥٤، ٦٤٥٨، ٦٤٦٨، ٦٥٠٨، ٦٥٢٠، ٦٥٢١، ٦٥٢٥، ٦٥٨١، ٦٩٢٦، ٦٩٣٦، ٧٤٨٨، ٧٦٨١، ٧٨٠٥، ٨٧٩٦، ٨٨١٩، ٨٩٠٨، ٨٩٥٨، ٩٠٢٢، ٩٠٢٣، ٩٠٢٥، ٩٠٥٢، ٩٠٥٣، ٩١٤٣، ٩١٥٥، ٩١٦٣، ٩١٦٩، ٩١٧٠، ٩١٧١، ٩١٧٨، ٩١٧٩، ٩١٩٦، ٩٢٠٣، ٩٢٢٠، ٩٢٤٤، ٩٢٦٤، ٩٢٨٠، ٩٣٩١، ٩٤٠١، ٩٤١٧، ٩٤٢٠، ٩٤٨٨، ٩٥٤٩، ٩٥٩٨، ٩٦٢٧، ٩٦٨٠، ٩٦٨١، ٩٧٣٢، ٩٧٤٧، ٩٧٥١، ٩٧٦٩، ٩٧٧٢، ٩٧٧٧، ٩٧٨٥، ٩٧٩٣، ٩٨٠٧، ٩٨١٨، ٩٨٣٤، ٩٨٥٨، ٩٨٧٠، ٩٨٧٥، ٩٨٧٩، ٩٨٨٠، ٩٨٨٦، ٩٨٩٩، ٩٩٠٦، ٩٩١٠، ٩٩٢٣، ٩٩٥٤، ٩٩٦٤، ٩٩٧٠، ٩٩٧١، ٩٩٧٤، ٩٩٨٠، ٩٩٩٢، ٩٩٩٦، ٩٩٩٧، ١٠٠٢١، ١٠٠٤٥، ١٠١٢١، ١٠١٩٦، ١٠٦١١، ١١١٣٨، ١١١٤٢، ١١٤٣٨، ١١٩٥٥، ١٢٦٩٥، ١٢٦٩٦، ١٢٧٩٥)، وقد أخطأوا في تعيينه في هذا الموضع وموضعين آخرين (٥٧٣٦، ٥٧٥٧) فكتب: يحيى بن نصر، وكتب في موضع آخر (٥٦٦٦): يحيى بن بحر، وهو بحر بن نصر بن سابق الخولاني، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٦٦/ أ)، وكذا في طبعة دار المعرفة (٥٢١٨)، وقد فات الحافظ ابن حجر هذا الحديث في الإتحاف، ولم يستدركه محققو الإتحاف، وانظر: (١٦٤٠٥).\n[¬**] قال أحمد بسيوني: كذا في المطبوعة: (قاضى)، وهو خطأ، وصوابه: (تقاضى)، كما في النسخة الخطية بكوبريللو (٣/ ق ١٦٦/ أ)، وكذا في طبعة دار المعرفة (٥٢١٨).","vol":"12","page":299},{"text":"<span data-type='title' id=toc-849>باب ذكر الخبر الدال على أن الرجل إذا باع من معدوم سلعة أن له الارتجاع في سلعته فيأخذها، وكذلك إن لم يكن معدمًا في وقت بيعها منه ثم صار معدمًا في وقت بيعها منه، وأنه لا يحتاج فيه إلى حكم حاكم وله فسخها</span>","vol":"12","page":301},{"text":"٥٦٥٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك وعمرو بن الحارث والليث بن سعد، عن يحيى بن سعيد، عن أبي بكر بن محمد بن عمرو بن حزم، أن عمر بن عبد العزيز أخبره، أن أبا بكر بن عبد الرحمن بن الحارث بن هشام حدثه، أن أبا هريرة قال: قال رسول الله ﷺ \"أيما رجل أفلس فأدرك رجل ماله بعينه فهو أحق من غيره\".","vol":"12","page":301},{"text":"٥٦٥٤ - حدثنا محمد بن علي، قال: حدثنا عبد الرزاق، عن مالك بمثله (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٣) في كتاب المساقاة، باب من أدرك ما باعه عند المشتري، وقد أفلس، فله الرجوع فيه، والبخاري في صحيحه (مع فتح الباري ٥/ ٦٢) في كتاب الاستقراض، باب إذا وجد ماله عند مفلس في البيع والقرض والوديعة فهو أحق به، جميعًا من طريق أحمد بن يونس، حدثنا زهير، حدثنا يحيى بن سعيد به بتمامه.","vol":"12","page":301},{"text":"<span data-type='title' id=toc-850>باب الخبر المبين، أن المفلس هو الذي يُفلسُ بمال قوم، وأن من وجد منهم متاعه بعينه لم يكن للباقين فيه حقٌّ، والدليل على معنى الإفلاس عن المعدم الذي ليس له دين إلا لواحد</span>","vol":"12","page":302},{"text":"٥٦٥٥ - حدثنا إسحاق بن الجراح الأَذَني (^١) والحارث بن أبي أسامة وعمار بن رجاء قالوا: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد، أن أبا بكر بن محمد أخبره، عن عمر بن عبد العزيز، عن أبي بكر ابن عبد الرحمن بن الحارث بن هشام، عن أبي هريرة، أن النبي ﷺ قال: \"أيما رجل أفلس فوجد رجل متاعه عنده بعينه فهو أحق به من الغرماء\" (^٢).\nإلا أن عمار قال: به من غيره.\n_________\n(^١) صدوق. تقريب التهذيب (٣٤٦).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٥٣).","vol":"12","page":302},{"text":"٥٦٥٦ - حدثنا أَبو بكر الجعفي (^١)، قال: حدثنا أَبو أسامة (^٢)، قال: حدثنا سفيان، عن يحيى بن سعيد بمثله (^٣).\n_________\n(^١) محمد بن عبد الرحمن بن الحسين بن علي بن الوليد الجعفي.\n(^٢) حماد بن أسامة.\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٥٣).","vol":"12","page":302},{"text":"٥٦٥٧ - حدثنا سعدان بن يزيد البزار، قال: حدثنا إسماعيل بن علية\n⦗٣٠٣⦘ ويزيد بن هارون، قالا: حدثنا سعيد بن أبي عروبة، عن قتادة، عن النضر ابن أنس، عن بشير بن نهيك، عن أبي هريرة، عن النبي ﷺ قال: \"من أفلس فأدرك رجل متاعه عنده بعينه فهو أحق به من الغرماء\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٤) في كتاب المساقاة، باب من أدرك ما باعه عند المشتري، وقد أفلس، فله الرجوع فيه، من طريق زهير ابن حرب، حدثنا إسماعيل بن إبراهيم، حدثنا سعيد، ومن طريق زهير بن حرب، حدثنا معاذ بن هشام حدثني أبي كلاهما، عن قتادة، به مثله، ومن طريق شعبة، عن قتادة، عن النضر بن أنس به نحوه. وفي هذه الطرق جميعًا قتادة مدلس وقد عنعن إلا أنه صرح بالتحديث كما سيأتي بالحديث رقم (٥٦٦٠) وهو صحيح.","vol":"12","page":302},{"text":"٥٦٥٨ - حدثنا أَبو الأزهر (^١) وعمار بن رجاء، قالا: حدثنا وهب ابن جرير قال: حدثنا أبي (^٢)، عن قتادة بإسناده، أن النبي ﷺ قال: \"إذا أفلس الرجل فوجد رجل متاعه بعينه أو قال سلعته\" مثله. وقالا: \"فهو أحق به من الغرماء\" (^٣).\n_________\n(^١) أحمد بن الأزهر.\n(^٢) جرير بن حازم.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":303},{"text":"<span data-type='title' id=toc-851>باب ذكر الخبر الدال على أن الرجل إذا باع من رجل سلعة فوجده مفلسًا كان له نفس بيعها وأخذها منه بما كره المشتري فعله أو لم يكره</span>","vol":"12","page":304},{"text":"٥٦٥٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، ح.\nوحدثنا أَبو أمية (^٢)، قال: حدثنا أَبو النضر، ح.\nوحدثنا الكسائي (^٣)، قال: حدثنا أسد (^٤) وعبد الرحمن بن زياد قالوا: حدثنا شعبة، عن يحيى بن سعيد، عن أبي بكر بن محمد، عن عمر ابن عبد العزيز، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبي هريرة، عن النبي ﷺ وذكر الحديث (^٥).\n_________\n(^١) المصيصي.\n(^٢) الطرسوسي.\n(^٣) ابن ديزيل.\n(^٤) ابن موسى.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٣) في كتاب المساقاة، باب من أدرك ما باعه عند المشتري، من طريق زهير بن حرب، حدثنا يحيى بن سعيد به بتمامه. وأخرجه البخاري في صحيحه في كتاب الاستقراض (١٤)، من طريق أبي بكر بن محمد به نحوه.","vol":"12","page":304},{"text":"٥٦٦٠ - وحدثنا يونس بن حبيب وعمار بن رجاء، قالا: حدثنا\n⦗٣٠٥⦘ أَبو داود (^١)، قال: حدثنا شعبة، قال: أخبرني قتادة قال: سمعت النضر ابن أنس يحدث، عن بشير بن نهيك، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا أفلس الرجل فأدرك رجل متاعه بعينه فهو أحق به\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":304},{"text":"٥٦٦١ - حدثنا أَبو قِلابة، قال: حدثنا عمرو بن مرزوق، قال: حدثنا شعبة، عن قتادة، عن النضر بإسناده فوجد متاعه بعينه فهو أحق به (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه.","vol":"12","page":305},{"text":"<span data-type='title' id=toc-852>باب ذكر الخبر الدال على أن الرجل إذا باع من رجل متعًا ولا يعلم أنه مفلس، ثم وجده مفلسًا، أو كان مليًّا ثم أفلس فأحدث المشتري في بعض المتاع وصرفه في شيء آخر له، فيه أسوة الغرماء، يقسم ذلك بينهم</span>","vol":"12","page":306},{"text":"٥٦٦٢ - حدثنا مالك بن سيف التجيبي (^١)، قال: حدثنا عبد الله ابن عبد الحكم (^٢)، قال: حدثنا بكر بن مضر (^٣)، عن ابن الهاد (^٤)، عن أبي بكر بن محمد، عن عمر بن عبد العزيز، عن أبي بكر بن عبد الرحمن أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"أيما رجل أدرك سلعته بعينها عند رجل قد أفلس فهو أحق بها من غيره\" (^٥).\n_________\n(^١) مالك بن عبد الله بن سيف التجيبي، أَبو سعد المصري.\n(^٢) ابن أبي زياد القَطَواني.\n(^٣) ابن محمد بن حكيم المصري.\n(^٤) يزيد.\n(^٥) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٦٥٩).","vol":"12","page":306},{"text":"٥٦٦٣ - حدثنا أَبو إبراهيم الزهري (^١)، قال: حدثنا إبراهيم ابن الحسن المقسّمي، قال: حدثنا حجاج بن محمد (^٢)، عن ابن جريج، قال: أخبرني ابن أبي حسين (^٣) المكي، أن أبا بكر بن محمد بن عمرو بن حزم\n⦗٣٠٧⦘ حدثه، أن عمر بن عبد العزيز حدثه، عن أبي بكر بن عبد الرحمن، عن حديث أبي هريرة، \"عن النبي ﷺ، عن الرجل يَعدم إذا وجد عنده المتاع بعينه لم يفرقه فإنه لصاحب الذي باعه\" (^٤).\n_________\n(^١) أحمد بن سعد بن إبرهيم الزهري.\n(^٢) المصيصي.\n(^٣) عبد الله بن عبد الرحمن.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث (٥٦٥٩).","vol":"12","page":306},{"text":"٥٦٦٤ - حدثنا أَبو الهيثم زكريا بن يحيى بن أيوب المنكثي (^١)، قال: حدثنا سعيد بن سليمان السَّقطِي، قال: حدثنا موسى بن طارق قال: وذكر ابن جريج، عن ابن أبي حسين أنه أخبره بإسناده، عن النبي ﷺ قال: في الرجل يعدم إذا وجد عنده المتاع بعينه لم يفرقه إنه لصاحب الذي باعه (^٢).\n_________\n(^١) ذكره ابن حجر في تبصير المنتبه (٤/ ١٣٩٦) المنِكَثي، بالكسر وفتح الكاف ثم مثلثة، عن سعيد بن سليمان، عن أبي قرة موسى بن طارق الزبيدي، منسوب إلى منكث من اليمن، ولم يذكر في جرحا ولا تعديلا.\n(^٢) في إسناده شيخ المصنف لم تتبين لي حاله، وانظر تخريجه في الحديث (٥٦٥٩).","vol":"12","page":307},{"text":"٥٦٦٥ - حدثني أَبو علي بن شاكر (^١)، قال: حدثنا ابن أبي عمر (^٢)، قال: حدثنا هشام بن سليمان، عن ابن جريج بإسناده مثله (^٣).\n_________\n(^١) السمرقندي.\n(^٢) محمد بن يحيى.\n(^٣) تقدم تخريجه في الحديث رقم (٥٦٥٩).","vol":"12","page":307},{"text":"<span data-type='title' id=toc-853>باب ذكر الترغيب في إنظار المعسر والتجاوز عنه وبيان ثوابهما وثواب الوضع عنه</span>","vol":"12","page":308},{"text":"٥٦٦٦ - حدثنا يونس بن عبد الأعلى ويحيى بن بحر [¬*] الخولاني، قالا: حدثنا عبد الله بن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله، عن أبي هريرة، قال: قال رسول الله ﷺ: كان رجل يداين الناس، فإذا عسَّر المعسر قال لفتاه: تجاوز عنه لعل الله يتجاوز عنا، فلقي الله فتجاوز الله عنه (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٦) في كتاب المساقاة، في باب فضل من أنظر المعسر، من طريق حرملة بن يحيى، أخبرنا عبد الله بن وهب به مثله، ومن طريق إبراهيم بن سعد، عن ابن شهاب به نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى بن بحر)، وهو خطأ، وصوابه: (بحر بن نصر)، وانظر حاشيتنا على الحديث (٥٦٥٢)، وهو بحر بن نصر بن سابق الخولاني، وهو على الصواب في هامش النسخة الخطية بكوبريللو (٣/ ق ١٦٧/ ب)، فقد كتبت في الأصل: (يحيى بن نصر)، وصححت في الهامش: (بحر)، فظنوا أن التعديل في الهامش لـ (نصر)، والصواب أنه لـ (يحيى)، وهي كذلك على الصواب في طبعة دار المعرفة (٥٢٣٢)، والحديث في إتحاف المهرة (١٩٣٩٩)، وقد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":308},{"text":"٥٦٦٧ - حدثنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا أبي (^١)، ح.\nوحدثنا أَبو أمية (^٢)، قال: حدثنا زكريا بن عدي وأبو أيوب العباسي (^٣)، قالا: حدثنا إبراهيم بن سعد، عن بن شهاب، عن عبيد الله ابن عبد الله، عن أبي هريرة، عن النبي ﷺ قال: \"كان رجل يداين الناس\n⦗٣٠٩⦘ فكان يقول لفتاه: إذا أتيت معسرًا فتجاوز عنه لعل الله أن يتجاوز عنا، قال: فلقي الله فتجاوز عنه\" (^٤).\n_________\n(^١) إبراهيم بن سعد.\n(^٢) سليمان بن سيف.\n(^٣) سليمان بن داود.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":308},{"text":"٥٦٦٨ - حدثنا محمد بن يحيى، قال: حدثنا محمد ابن المبارك (^١)، ح.\nوحدثنا محمد بن إسحاق الصغاني، قال: حدثنا أَبو مسهر (^٢)، قال: أخبرنا يحيى بن حمزة (^٣)، قال: حدثنا محمد بن الوليد الزبيدي، عن الزهري، عن عبيد الله بن عبد الله (^٤)، عن أبي هريرة، قال: إن رجلًا كان يداين الناس، وكان إذا رأى إعسار المعسر قال لفتاه: تجاوز عنه لعل الله يتجاوز عنا، قال رسول الله ﷺ: فلقي الله فتجاوز عنه (^٥).\n_________\n(^١) الصُّوري.\n(^٢) عبد الأعلى بن مسهر.\n(^٣) الحضرمي.\n(^٤) ابن عتبة بن سعود.\n(^٥) إسناده صحيح، إلا أنه جاء فيما تقدم قوله: \"إن رجلًا\" مرفوعًا، وهنا كأنه من كلام أبي هريرة.","vol":"12","page":309},{"text":"٥٦٦٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب قال: حدثني هشام بن سعد (^١)، عن زيد بن أسلم، عن أبي صالح (^٢)، عن\n⦗٣١٠⦘ أبي هريرة، عن رسول الله ﷺ: \"إن رجلًا لم يعمل خيرًا قط، وكان يداين الناس يقول لرسوله: خذ ما تيسر، واترك ما عسر، وتجاوز لعل الله يتجاوز عنا، فلما هلك تجاوز الله عنه\" (^٣).\n_________\n(^١) المدني.\n(^٢) ذكوان السمان.\n(^٣) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه النسائي في سننه (المجتبى ٧/ ٣١٨) في كتاب البيوع، باب حسن المعاملة والرفق في المطالبة، من طريق ابن عجلان، عن زيد بن أسلم به نحوه.","vol":"12","page":309},{"text":"٥٦٧٠ - حدثنا حمدون بن عمارة البغدادي (^١) وزكريا بن يحيى أَبو يحيى الناقد (^٢) وأبو إسحاق إبراهيم بن أحمد بن عمر الوَكِيْعي (^٣) قالوا: حدثنا خالد بن خِداش (^٤)، قال: حدثنا حماد بن زيد، عن أيوب، قال: حدثني يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، أن أبا قتادة طلب غريمًا له فتوارى عنه، ثم وجده، فقال: إني معسر، قال: الله؟ قال: الله. قال أَبو قتادة: سمعت رسول الله ﷺ يقول: \"من سرَّه أن ينجيه الله من كرب يوم القيامة فلينظر معسرًا، أو ليضع عنه\".\nقال الناقد: من حرِّ يوم القيامة (^٥).\n_________\n(^١) أَبو جعفر البزار.\n(^٢) زكريا بن يحيى بن عبد الملك، قال الدارقطني عنه: ثقة فاضل، وقال الخطيب: من أثبات المحدثين، (ت: ٢٨٥ هـ). (تاريخ بغداد ٨/ ٤٦١).\n(^٣) وثقه الدارقطني، (ت: ٢٨٩ هـ). (تاريخ بغداد ٦/ ٥).\n(^٤) أَبو الهيثم البصري.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٦) في كتاب البيوع، باب =\n⦗٣١١⦘ = فضل من أنظر معسرًا، قال: حدثنا أَبو الهيثم خالد بن خِدَاش به نحوه، ومن طريق جرير بن حازم، عن أيوب، به نحوه. وسيأتي من هذا الطريق عند المصنف في الحديث الذي بعد هذا.","vol":"12","page":310},{"text":"٥٦٧١ - حدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب، قال: أخبرني جرير بن حازم، عن أيوب، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه أنه كان يطلب بحق فاختبأ منه، فقال: ما حملك على ذلك؟ قال: العسرة، فاستحلفه على ذلك فحلف، فدعا بصكه، ثم أعطاه إياه وقال: سمعت رسول الله ﷺ يقول: \"من أنسى (^١) معسرًا، أو وضع عنه، أنجاه الله من كرب يوم القيامة\". وقال مرَّة يونس \"من حرِّ يوم القيامة\" (^٢).\n_________\n(^١) أنسى: يعني: أخره. (النهاية ٥/ ٤٤).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله، غير أن مسلما ذكر الإسناد، ولم يذكر المتن وأحال على متن رواية حماد بن زيد السابقة، أما أَبو عوانة فقد ذكر المتن والإسناد.","vol":"12","page":311},{"text":"<span data-type='title' id=toc-854>باب الترغيب في التحرز في انتقاد الدراهم والدليل على إباحة أخذ الدراهم البهرج</span>","vol":"12","page":312},{"text":"٥٦٧٢ - حدثنا علي بن سهل البزاز البغدادي، والصغاني (^١)، قالا: حدثنا أبو النضر، قال: أخبرنا شعبة، ح.\nوحدثنا أحمد بن عبد الرحمن الكُزْبَراني (^٢)، قال: حدثنا مسكين ابن بكير، ح.\nوحدثنا الربيع بن سليمان، قال: حدثنا عبد الرحمن بن زياد الرصاص (^٣)، قال: أخبرنا شعبة قالوا: عن عبد الملك بن عمير عن ربعي بن حِراش عن حذيفة عن النبي ﷺ \"أن رجلًا مات فقيل له: ما كنت تعمل؟ فكان مما ذَكَر أو ذُكِّر قال: كنت أبايع الناس فأتجوز في النقد، وأنظر المعسر؛ فغفر له\" (^٤).\n⦗٣١٣⦘ قال أَبو مسعود الأنصاري: وأنا سمعته من النبي ﷺ (^٥). حديثهم واحد.\n_________\n(^١) محمد بن إسحاق.\n(^٢) أَبو بكر مولى بني أمية.\n(^٣) الحراني، صدوق يخطئ.\n(^٤) في إسناده مسكين بن بكير صدوق يخطئ، لكن تابعه شعبة، وفيه أيضًا عبد الملك ابن عمير مدلس وقد عنعن، وقد أخرج له مسلم في المتابعات لكن تابعه منصور، ونعيم بن أبي هند، وسعد بن طارق جميعًا عن ربعي كل هذه الطرق عند مسلم في صحيحه (٣/ ١١٩٤ - ١١٩٥) في كتاب المساقاة، باب فضل إنظار المعسر، وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٥٨) في كتاب الاستقراض، باب حسن =\n⦗٣١٣⦘ = التقاضي، من طريق شعبة به نحوه. وأخرجه كذلك في كتاب البيوع (مع فتح الباري ٤/ ٣٠٧) باب من أنظر معسرا، من طريق منصور، أن ربعي بن حراش، فذكر مثله.\n(^٥) ذكره مسلم في صحيحه، في المرجع السابق.","vol":"12","page":312},{"text":"٥٦٧٣ - حدثنا أَبو الأزهر (^١)، قال: حدثنا وهب بن جرير [، ثنا أبي] [¬*] (أن) [¬**] عبد الملك بن عمير بإسناده نحوه (^٢).\n_________\n(^١) أحمد بن الأزهر.\n(^٢) انظر التخريج السابق في الحديث رقم (٥٦٧٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٦٨/ ب).\n[¬**] قال أحمد بسيوني: ما بين الهلالين صوابه: \"عن\"، كما هو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٦٨/ ب).","vol":"12","page":313},{"text":"<span data-type='title' id=toc-855>باب الترغيب في التجاوز من الموسر في الدَّين، وإنظاره، والوهن به في مطالبته، والدليل على إباحة مماطلة المديون بإذن في صاحب الدَّين</span>","vol":"12","page":314},{"text":"٥٦٧٤ - حدثنا أَبو عمر الإمام بمسجد حران (^١)، قال: حدثنا حسين بن عياش (^٢)، ح.\nوحدثنا الصغاني (^٣)، قال: حدثنا يحيى ابن أبي بكير، ح.\nوحدثنا أَبو أمية (^٤)، قال: حدثنا أَبو شيخ الحراني (^٥) قالوا: حدثنا زهير، قال: حدثنا منصور (^٦) عن ربعي بن حراش أن حذيفة حدثهم قال: قال رسول الله ﷺ: \"تَلَقَّت الملائكة روح رجل ممن كان قبلكم، قالوا له: عملت من الخير شيئًا؟ قال: لا، قالوا: تَذَكر، قال: كنت أُدَاين الناس فآمر فتياني أن ينظروا الموسر ويتجاوزوا عن المعسر، قال الله: تجاوزوا عنه\" (^٧).\n_________\n(^١) عبد الحميد بن محمد بن المستام.\n(^٢) ابن حازم السلمي مولاهم.\n(^٣) محمد بن إسحاق.\n(^٤) محمد بن إبراهيم الخزاعي.\n(^٥) عبد الله بن مروان.\n(^٦) ابن المعتمر السلمي.\n(^٧) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٤) في كتاب المساقاة، باب =\n⦗٣١٥⦘ = فضل إنظار المعسر، من طريق زهير، حدثنا منصور به نحوه، ومن طريق جرير، عن المغيرة، عن نعيم بن أبي هند، عن ربعي به نحوه، ومن طريق عبد الملك بن عمير، عن ربعى به نحوه.","vol":"12","page":314},{"text":"٥٦٧٥ - حدثنا أَبو عمر بن حازم (^١)، وأبو أمية (^٢)، وعمار (^٣)، قالوا: حدثنا عبيد الله بن موسى (^٤)، قال: أخبرنا إسرائيل عن منصور عن ربعي بن حراش عن أبي مسعود قال: قال رسول الله ﷺ: \"إن الملائكة لتلقت روح رجل كان قبلكم فقالوا له: هل عملت خيرًا قط؟ قال: لا، قالوا: تذكَّر، قال: لا إلا أني كنت أداين الناس، فكنت آمر فتياني أن ينظروا الموسر، وأن يتجاوزوا عن المعسر، قال الله: تجاوزوا عنه\" (^٥).\n_________\n(^١) الكوفي، ولم أقف على ترجمته.\n(^٢) محمد بن إبراهيم.\n(^٣) ابن رجاء.\n(^٤) ابن يونس السبيعي.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٥) من طريق عبد الملك ابن عمير، ونعيم بن أبي هند، جميعًا عن ربعي بن حراش، لكن ذكر حذيفة وأبا مسعود مرة، ومرة أخرى لما ذكر حديث حذيفة قال: فقال أَبو مسعود: وأنا سمعته من رسول الله ﷺ، كما سيأتي في الحديث الذي بعده.","vol":"12","page":315},{"text":"٥٦٧٦ - حدثنا محمد بن شاذان الجوهري، قال: حدثنا زكريا بن عدي (^١)،\n⦗٣١٦⦘ قال: حدثنا جرير (^٢) عن المغيرة (^٣) عن نعيم بن أبي هند (^٤) عن ربعي ابن حراش قال: اجتمع حذيفة وأبو مسعود فقال حذيفة: \"رجل لقي ربه فقال: ما عملت؟ قال: ما عملت من خير إلا أني كنت رجلًا ذا مال، كنت أطالب به الناس، فكنت أقبل الميسور وأتجاوز عن المعسر، قال: تجاوزوا عن عبدي\". قال أَبو مسعود: هكذا سمعت رسول الله ﷺ يقول (^٥). ح.\nحدثنا يوسف القاضي (^٦)، قال: حدثنا محمد بن أبي بكر (^٧)، قال: حدثنا يزيد بن هارون، قال: أخبرنا سعد بن طارق أَبو مالك (^٨) عن ربعي ابن حراش عن حذيفة أن رجلًا أتى به الله فقال: \"ماذا عملت لي في الدنيا؟ فقال الرجل: ما عملت لك مثقال ذرة من خير أرجوك بها، قال: فقالها ثلاث مرات، فقال في الثالثة: كنت يا رب أعطيتني فضل مال في الدنيا، كنت رجلًا أبايع الناس، وكان من خلقي الجواز،\n⦗٣١٧⦘ فكنت أيسِّر على الموسر، وأنظر المعسر، فقال الله: نحن أولى بذلك منك، تجاوزوا عن عبدي؛ فغفر له. قال أَبو مسعود: هكذا سمعت من فيّ رسول الله ﷺ (^٩).\n_________\n(^١) التيمي مولاهم.\n(^٢) ابن عبد الحميد.\n(^٣) ابن مقسم الضبي مولاهم.\n(^٤) واسمه النعمان بن أشيم الأشجعي.\n(^٥) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله وحديث رقم (٥٦٧٤).\n(^٦) يوسف بن يعقوب بن إسماعيل.\n(^٧) المُقَدَّميُّ.\n(^٨) الأشجعي.\n(^٩) إسناده موقوف على حذيفة، لكن جاء مرفوعًا صحيحًا كما في الحديث رقم (٥٦٧٤، ٥٦٧٥، ٥٦٧٦) بنحوه، وأبو مسعود رفعه كما مضى في الحديث رقم (٥٦٨٥).","vol":"12","page":315},{"text":"٥٦٧٧ - حدثنا علي بن حرب (^١)، قال: حدثنا أَبو معاوية (^٢)، عن الأعمش، عن أبي وائل (^٣)، عن أبي مسعود الأنصاري، قال: قال رسول الله ﷺ: \"حوسب رجلٌ ممن كان قبلكم فلم يوجد له من الخير شيء إلا أنه كان رجلًا موسرًا، وكان يخالط الناس فكان يأمر غلمانه أن يتجاوزوا عن المعسر، فقال الله لملائكته نحن أحق بذلك منه تجاوزوا عنه\" (^٤).\n_________\n(^١) الطائي.\n(^٢) محمد بن خازم.\n(^٣) شقيق بن سلمة، الأسدي.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٥) في كتاب المساقاة، باب فضل إنظار المعسر، من طريق أبي معاوية عن الأعمش به بتمامه، كذا أخرجه الترمذي في جامعه (٣/ ٥٩٠) في كتاب البيوع، باب ما جاء في إنظار المعسر والرفق به، من طريق أبي معاوية، عن الأعمش، عن شقيق به مثله، وقال بعده: حديث حسن صحيح.","vol":"12","page":317},{"text":"<span data-type='title' id=toc-856>باب الخبر المعارض لإباحة مماطلة الموسر المبين أن مماطلته ظُلم وأن الحوالة إذا أحيلت على مليء لم يكن للمُحتال عليه أن يرجع بها عن المحيل إذا أفلس الذي احتال أو أقال: والدليل على أنها إذا أحيلت على غير مليءٍ كان له الرجوع فيها على المحيل</span>","vol":"12","page":318},{"text":"٥٦٧٨ - حدثنا السلمي (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر عن همام بن منبه (^٢) قال: هذا ما حدثنا أَبو هريرة عن محمد رسول الله ﷺ وقال رسول الله ﷺ: \"إن من الظلم مطل الغني، وإذا اتبع أحدكم على مليءٍ فليتبع\" (^٣).\n_________\n(^١) أحمد بن يوسف.\n(^٢) له صحيفة كتب فيها أحاديث عن أبي هريرة، وهذا منها، وقد طبعت بتحقيق الدكتور محمد حميد الله.\n(^٣) وإسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٧) في كتاب المساقاة، باب تحريم مطل الغني وصحة الحوالة، من طرق عن عيسى بن يونس، وعبد الرزاق قالا جميعًا: حدثنا معمر به مثله، ومن طريق الأعرج عن أبي هريرة به نحوه. وسيأتى في الحديث رقم (٥٦٨١). وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤٦٤) في كتاب الحوالة، باب الحوالة، من طريق مالك عن أبي الزناد، عن الأعرج، به نحوه.","vol":"12","page":318},{"text":"٥٦٧٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)\n⦗٣١٩⦘ قال حدثني مالك بن أنس، عن أبي الزناد، عن عبد الرحمن بن هرمز، عن أبي هريرة أن النبي ﷺ قال: \"مطل الغني ظلم، ومن أتبع على مليءٍ فَلْيَتْبَع\" (^٢).\n_________\n(^١) عبد الله.\n(^٢) إسناده صحيح، وانظر تخريج الحديث الذي قبله.","vol":"12","page":318},{"text":"٥٦٨٠ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا ورقاء (^٢) عن أبي الزناد بمثله (^٣).\n_________\n(^١) محمد بن عبد الملك.\n(^٢) ابن عمر اليشكري.\n(^٣) إسناده حسن، وانظر الحديث الذي قبله.","vol":"12","page":319},{"text":"٥٦٨١ - حدثنا الأحمسي (^١)، قال: حدثنا وكيع (^٢) عن سفيان (^٣) عن عبد الله بن ذكوان، ح.\nوحدثنا أحمد بن يوسف (^٤)، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان عن أبي الزناد عن الأعرج عن أبي هريرة أن النبي ﷺ قال: \"مطل الغني ظلم، وإذا أحيل على مليءٍ فليحتل\". قال وكيع: \"ومن أحيل على مليءٍ فليحتل\" (^٥).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) ابن الجراح.\n(^٣) الثوري.\n(^٤) السلمي.\n(^٥) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٧٨).","vol":"12","page":319},{"text":"<span data-type='title' id=toc-857>[باب] بيان حظر بيع فضل الماء والدليل على النهي فيه، وعن بيع بعضه دون بعض</span>","vol":"12","page":320},{"text":"٥٦٨٢ - حدثنا محمد بن علي بن داود بن أخت غزال (^١)، قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع بن الجرَّاح عن ابن جريج عن أبي الزبير عن جابر أن النبي ﷺ \"نهى عن بيع فضل الماء\" (^٢).\n_________\n(^١) البغدادي، نزيل مصر.\n(^٢) إسناده صحيح، وأبو الزبير وابن جريج مدلسان وقد عنعنا، إلا أنهما صرحا بالسماع كما عند مسلم في صحيحه (٣/ ١١٩٧) في كتاب المساقاة، باب تحريم بيع فضل الماء الذي يكون بالفلاة ويحتاج إليه لرعي الكلأ، من طريق روح بن عبادة عن ابن جريج به بتمامه.","vol":"12","page":320},{"text":"٥٦٨٣ - حدثنا الصغاني (^١)، قال: حدثنا أَبو نصر التمار (^٢)، قال: حدثنا حماد بن سلمة عن أبي الزبير بمثله (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) عبد الملك بن عبد العزيز.\n(^٣) إسناده صحيح، وانظر ما قبله.","vol":"12","page":320},{"text":"<span data-type='title' id=toc-858>[باب] بيان العلة التي لها نهى النبي ﷺ عن بيع الماء، والدليل على الأرض إذا كريت مع الماء، أو بيعت مع الماء أنهما مفسوخان وعلى أن المبايعة محظور، وأن الكرى معناه معنى البيع</span>","vol":"12","page":321},{"text":"٥٦٨٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرنا ابن جريج، ح.\nوحدثنا يوسف بن مسلم، قال: حدثنا حجاج ابن محمد عن ابن جريج، ح.\nوحدثنا ابن الجنيد (^١)، قال: حدثنا مكي (^٢) عن ابن جريج عن أبي الزبير عن جابر قال: \"نهى رسول الله ﷺ عن بيع ضراب الجمل (^٣)، وبيع الماء، وبيع الأرض لتحرث -يبيع الرجل أرضه وماءه- فعن ذلك نهى رسول الله ﷺ\" (^٤).\n_________\n(^١) الدقاق.\n(^٢) ابن إبراهيم أَبو السكن.\n(^٣) ضراب الجمل: هو نَزْوُه على الأنثى، والمراد بالنهي ما يؤخذ عليه من الأجرة. (النهاية في غريب الحديث ٣/ ٧٩).\n(^٤) في إسناده عنعنة أبي الزبير وابن جريج وهما مدلسان إلا أنهما صرحا بالتحديث والسماع، كما سيأتي في الحديث الذي بعده، كما هو عند مسلم في صحيحه =\n⦗٣٢٢⦘ = (٣/ ١١٩٧) في كتاب المساقاة، باب تحريم بيع فضل الماء الذي يكون بالفلاة ويحتاج إليه لرعي الكلأ. وقد تقدم ذكره في الحديث رقم (٥٦٨٢).","vol":"12","page":321},{"text":"٥٦٨٥ - حدثنا الصغاني (^١) قال: حدثني يحيى بن معين، قال: أخبرنا هشام بن يوسف (^٢) عن ابن جريج، قال: أخبرنا أَبو الزبير أنه سمع جابر يقول: \"نهى رسول الله ﷺ عن بيع ضراب الجمل، وعن بيع الماء، وبيع الأرض للحرث ببيع الرجل أرضه وماءه، فعن ذلك نهي النبي ﷺ\" (^٣). رواه روح (^٤) عن ابن جريج.\n_________\n(^١) محمد بن إسحاق.\n(^٢) الصنعاني.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٤) ابن عبادة، ومن طريقه أخرجه مسلم كما تقدم.","vol":"12","page":322},{"text":"٥٦٨٦ - ز- حدثنا يوسف (^١)، قال: حدثنا حجاج (^٢) عن ابن جريج، ح.\nوحدثنا الحميري (^٣) [حدثنا] [¬*] ابن الجنيد (^٤)، قال: حدثنا مكي عن ابن جريج عن عمرو بن دينار أن أبا المنهال (^٥) أخبره أن إياس بن عَبْدٍ (^٦) صاحب النبي\n⦗٣٢٣⦘ﷺ قال: \"لا تبيعوا الماء فإن النبي ﷺ نهى عن بيع الماء، ورأى الناس يبيعون ماء القراب\" (^٧).\n_________\n(^١) ابن مسلم المصيصي.\n(^٢) المصيصي.\n(^٣) هو: أحمد بن الحُبَاب بن حمزة الحميري النسَّابة، أَبو بكر البلخي.\n(^٤) هو: محمد بن أحمد بن الجنيد الدقاق البغدادي.\n(^٥) عبد الرحمن بن مطعم.\n(^٦) المزني.\n(^٧) في إسناده ابن جريج مدلس وقد عنعن، إلا أنه صرح بالتحديث عند النسائي في سننه (المجتبى ٧/ ٣٠٧) في كتاب البيوع، باب فضل بيع فضل الماء، من طريق إبراهيم ابن الحسن، عن حجاج قال: قال ابن جريج أخبرني عمرو بن دينار به فذكره مختصرًا. وهذا الحديث من زوائد أبي عوانة على مسلم، وأخرجه أَبو داود في سننه (٣/ ٧٥١) والترمذي في جامعه (٣/ ٥٦٢) جميعًا في كتاب البيوع، باب بيع فضل الماء، من طريق داود بن عبد الرحمن العطار، عن عمرو بن دينار به مختصرًا، وقال الترمذي: حديث إياس حديث حسن صحيح.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصل الخطي، ولعل الصواب: (وحدثنا) أو (و)؛ فالحميري وابن الجنيد كلاهما من مشايخ أبي عوانة، وانظر الحديث التالي (٤٤٥٤).\nوهذا الحديث مما فات الحافظ ابن حجر في الإتحاف (٢٠٤٧)، ولم يتعقبه محققو الكتاب.","vol":"12","page":322},{"text":"٥٦٨٧ - ز- حدثنا سعيد بن عبدوس بن أبي زيدون، قال: حدثنا الفريابي (^١)، قال: حدثنا سفيان عن ابن جريج بإسناده نحوه (^٢).\n_________\n(^١) محمد بن يوسف.\n(^٢) إسناده حسن، وقد أخرجه الإمام أحمد في مسنده (٣/ ١٣٧) من طريق سفيان، وروح جميعًا عن ابن جريج به.","vol":"12","page":323},{"text":"٥٦٨٨ - ز- وحدثنا أَبو قلابة (^١) وأبو أمية (^٢)، قالا: حدثنا أَبو عاصم (^٣) عن ابن جريج بإسناده فإني سمعت رسول الله ﷺ ينهى عن بيع فضل الماء (^٤).\n_________\n(^١) عبد الملك بن محمد بن عبد الله.\n(^٢) محمد بن إبراهيم الخزاعي.\n(^٣) النبيل.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":323},{"text":"٥٦٨٩ - ز- حدثنا أَبو داود السجزي، قال: حدثنا النفيلي، قال: حدثنا داود بن عبد الرحمن العطار عن عمرو بن دينار عن أبي المنهال عن إياس بن عبد أن النبي ﷺ نهى عن بيع فضل الماء (^١).\n_________\n(^١) إسناده صحيح، انظر ما قبله.","vol":"12","page":324},{"text":"<span data-type='title' id=toc-859>[باب] بيان حظر منع الماء ليمنع به الكلأ والدليل على أن النهي عن بيعه في موضع دون موضع، والتشديد في منع ابن السبيل فضله</span>","vol":"12","page":325},{"text":"٥٦٩٠ - حدثنا يوسف بن مسلم (^١) في كتاب الجامع، قال: حدثنا حجاج (^٢) عن ابن جريج قال: أخبرني زياد (^٣) أن هلال بن أسامة (^٤) حدثه، قال: حدثنا أَبو سلمة بن عبد الرحمن قال: سمعت أبا هريرة يقول: قال النبي ﷺ: \"لا يمنع فضل الماء ليمنع به الكلأ\" (^٥).\n_________\n(^١) المصيصي.\n(^٢) ابن محمد الأعور، المصيصي.\n(^٣) ابن سعد.\n(^٤) هلال بن علي بن أسامة العامري.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٨) في كتاب المساقاة، باب تحريم بيع فضل الماء الذي يكون بالفلاة ويحتاج إليه لرعي الكلأ، من طريق أبي عاصم الضحاك بن مخلد، حدثنا ابن جريج به نحوه، إلا أنه قال في أوله \"لا يباع\" بدل \"لا يمنع\".","vol":"12","page":325},{"text":"٥٦٩١ - حدثنا يزيد بن سنان البصري، قال: حدثنا أَبو عاصم (^١)، قال: حدثنا ابن جريج قال: أخبرني زياد بن سعد أن هلال ابن أسامة أخبره أن أبا سلمة بن عبد الرحمن أخبره أنه سمع أبا هريرة يقول:\n⦗٣٢٦⦘ قال رسول الله ﷺ: \"لا يباع فضل الماء ليمنع به الكلأ\" (^٢).\n_________\n(^١) النبيل.\n(^٢) إسناده صحيح، وتقدم تخريجه في الحديث رقم (٥٦٩٠).","vol":"12","page":325},{"text":"٥٦٩٢ - حدثنا محمد بن حيّوية (^١)، قال: حدثنا مطرف (^٢) والقعنبي (^٣) عن مالك، ح.\nوحدثنا أَبو فروة (^٤)، قال: حدثنا خالد بن يزيد [المزني] [¬*]، قال: حدثنا ورقاء (^٥)، ح.\nوحدثنا زياد ابن الخليل، قال: حدثنا يزيد بن موهب قال حدثني الليث، ح.\nوحدثنا أَبو إسماعيل (^٦)، قال: حدثنا الحميدي، قال: حدثنا سفيان (^٧)، قال: حدثنا سفيان (^٨) كلهم عن أبي الزناد عن الأعرج عن أبي هريرة أن\n⦗٣٢٧⦘ رسول الله ﷺ قال: \"لا يمنع فضل الماء ليمنع به الكلأ\" (^٩).\n_________\n(^١) محمد بن يحيى بن موسى.\n(^٢) ابن عبد الله بن مطرف.\n(^٣) عبد الله بن مسلمة.\n(^٤) يزيد بن محمد بن يزيد الرهاوي، ذكره ابن حبان في الثقات، (ت: ٢٦٩ هـ). (الثقات ٩/ ٢٧٦، الأنساب ٦/ ١٩٥).\n(^٥) ابن عمر اليشكري.\n(^٦) محمد بن إسماعيل بن يوسف الترمذي.\n(^٧) ابن عيينة.\n(^٨) كذا في الأصل، وقد ذكره الحميدي في سنده (١١٢٤) قال: حدثنا سفيان عن أبي الزناد به، دون ذكر سفيان الآخر، ولعلها سهو من الناسخ. والله أعلم.\n(^٩) إسناد أبي عوانة من طريق أَبي إسماعيل صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصل الخطي، ولعل الصواب: (المزرفي)؛ وانظر الأحاديث التالية: (٦٠٦٨، ٦٨٧٠، ٧٧٥٣، ٧٧٥٦، ١٠٩٩١، ١١٠٢٤، ١١٠٣٠).\nوهذا الحديث مما فات الحافظ ابن حجر في الإتحاف (١٩١٩٧)، ولم يتعقبه محققو الكتاب، وقد تصحف اسمه في بعض المواضع من الإتحاف (١٩٢٠٠) إلى (الزرقي)، ورسمها في نسخة السخاوي (٥/ ٢٠٥/أ): يحتمل المزرقي! وقد أصلحها محققو الكتاب في مواضع أخرى (١٩٢٥٣، ١٩٢٦٥) إلى الصواب (المزرفي)، وقال محقق الكتاب في هامش حديث (١٩٢٥٣) (١٥/ ٢٥١) بعد أن أصلحها في الأصل: \"المزرفي\" من المطبوع، وهو الصواب، ووقع في الأصل و(هـ): \"الزرقي\"، انظر الأنساب (١١/ ٢٧٥ - ٢٧٦)، وتهذيب الكمال وفروعه. قلت: وقد وردت (المزرفي) في هذا الموضع من نسخة السخاوي (٥/ ٢٠٧/ب) مهملة وبدون الميم، وفي الموضع التالي (٥/ ٢٠٨/أ): معجمة القاف فقط وبدون الميم.","vol":"12","page":326},{"text":"٥٦٩٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب قال: حدثني يونس بن يزيد عن ابن شهاب عن سعيد بن المسيب عن أبي هريرة عن رسول الله ﷺ مثل حديث مالك يعني أنه \"لا يمنع فضل الماء ليمنع به الكلأ\". وقال مرة: \"لا تبيعوا فضل الماء لتمنعوا به الكلأ\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٨) في كتاب البيوع، باب تحريم بيع فضل الماء الذي يكون بالفلاة ويحتاج إليه لرعي الكلأ، من طريق أبي طاهر وحرملة، -واللفظة لحرملة- أخبرنا ابن وهب به نحوه.","vol":"12","page":327},{"text":"٥٦٩٤ - حدثنا الأحمسي محمد بن إسماعيل وابن أبي الخيبري (^١)، قالا: حدثنا وكيع (^٢) عن الأعمش عن أبي صالح عن أبي هريرة قال: قال رسول الله ﷺ: \"ثلاثة لا يكلمهم الله، ولا ينظر إليهم، ولا يزكيهم، ولهم عذاب أليم، رجل منع ابن سبيل فضل ما عنده\" (^٣).\n_________\n(^١) إبراهيم بن عبد الله بن أبي الخيبري العبسي القصّار الكوفي.\n(^٢) ابن الجراح.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (١/ ١٠٣) في كتاب الإيمان، باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف، من طريق جرير، وعبثر وأبي معاوية جميعًا عن الأعمش به نحوه مطولًا. وأخرجه البخاري في صحيحه (فتح الباري ١٣/ ٤٨) في كتاب الأحكام، باب من بايع رجلًا لا يبايعه =\n⦗٣٢٨⦘ = إلا لدنيا، من طريق أبي حمزة، عن الأعمش به نحوه مطولًا، كذلك ومن طريق وكيع عن الأعمش بإسناده. وأخرجه أَبو داود في سننه (٣/ ٧٤٩) في كتاب البيوع، باب في منع الماء.","vol":"12","page":327},{"text":"٥٦٩٥ - حدثنا أَبو داود (^١)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير عن الأعمش بمثله \"ولا يزكيهم ولهم عذاب أليم\" (^٢).\n_________\n(^١) السجستاني.\n(^٢) إسناده صحيح، انظر سنن أبي داود (٣/ ٧٥٠) في كتاب البيوع، باب في منع الماء، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":328},{"text":"٥٦٩٦ - حدثنا ابن عفان (^١)، قال: حدثنا ابن نمير (^٢) عن الأعمش بإسناده (^٣).\n_________\n(^١) الحسن بن علي بن عفان.\n(^٢) عبد الله بن نمير.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٦٩٤).","vol":"12","page":328},{"text":"٥٦٩٧ - حدثنا علي بن حرب، قال: حدثنا معاوية [¬*] عن الأعمش عن أبي صالح عن أبي هريرة قال: قال النبي ﷺ: \"ثلاثة لا يكلمهم الله، ولا ينظر إليهم يوم القيامة، ولا يزكيهم، ولهم عذاب أليم، رجل على فضل ماء بالفلاة فيمنعه ابن السبيل\" وذكر مثله (^١).\n_________\n(^١) إسناده صحيح، ومن طريق أبي معاوية أخرجه مسلم في صحيحه كما تقدم في تخريج الحديث رقم (٥٦٩٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (معاوية)، وهو خطأ، وصوابه: (أبو معاوية)، ولعله خطأ طباعي؛ إذ ذكروه على الصواب في الحاشية، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٠/ ب)، وكذا في طبعة دار المعرفة (٥٢٦٣)، وقد فات الحافظ ابن حجر هذا الحديث في الإتحاف، ولم يستدركه محققو الإتحاف.","vol":"12","page":328},{"text":"٥٦٩٨ - حدثنا محمد بن عوف الحمصي، قال: حدثنا الفريابي (^١)، قال: حدثنا سفيان (^٢) عن الأعمش بإسناده \"ورجل له فضل ماء يمنعه من أهل الطريق\" (^٣).\n_________\n(^١) محمد بن يوسف.\n(^٢) الثوري.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٦٩٤).","vol":"12","page":329},{"text":"<span data-type='title' id=toc-860>باب ذكر الخبر الدال على أن المحتاج إلى الماء الممنوع منه له استعماله إذا قدر على ذلك، وعليه أن يعوض صاحبه منه حتى يرضيه</span>","vol":"12","page":330},{"text":"٥٦٩٩ - حدثنا عيسى بن أحمد العسقلاني، قال أخبرنا النضر ابن شميل، قال: أخبرنا عوف بن أبي جميلة، ح.\nوحدثنا أَبو الأحوص (^١) صاحبنا، قال: حدثنا أَبو الوليد (^٢)، قال: أخبرنا سلم بن زُرَيْر (^٣) كليهما عن أبي رجاء العطاردي (^٤) عن عمران ابن حصين (^٥) قال: كنت مع نبي الله ﷺ في مسير له؛ وساق الحديث وقالا فيه: قال: يعني عمران بن حصين ثم عجلني يعني النبي ﷺ في ركب بين يديه نطلب الماء، وقد عطشنا عطشًا شديدًا، فبينا نحن نسير إذا نحن بامرأة سادلة رجليها بين مزادتين فقلنا لها: أين الماء؟ فقالت: إيهاه (^٦) إيهاه لا ماء لكم، فقلنا: فكم بين أهلك وبين الماء، قالت:\n⦗٣٣١⦘ مسيرة يوم وليلة، قلنا: انطلقي إلى رسول الله ﷺ، قالت: وما رسول الله؟ فلم نملكها من أمرها شيئًا حتى انطلقنا بها، فاستقبلنا بها رسول الله ﷺ فأخبرته بمثل الذي أخبرتنا، وأخبرته أنها مؤتمة (^٧)، لها صبيان أيتام، فأمر براويتها فأنحيت، فمجَّ في العزلاوين (^٨)، ثم بعث راويتها، فشربنا ونحن أربعون رجلًا عطاش، حتى روينا وملأنا كل قربة معنا وإداوة، ثم قال: هاتوا ما كان عندكم، فجمعنا لها من كسر وتمر، وصبر (^٩) لها صبرة فقال لها: \"اذهبي فأطعمي هذا عيالك\". وقال عوف في آخر حديثه: وكان المسلمون يغيرون على المشركين حولها، ولا يصيبون الصرم (^١٠) الذي هي فيه (^١١).\n_________\n(^١) محمد بن الهيثم.\n(^٢) الطيالسي.\n(^٣) العطاردي، أَبو بشير البصري. وثقه أَبو حاتم.\n(^٤) عمران بن ملحان، ويقال: عمران بن تيم.\n(^٥) عمران بن حصين الضبي أَبو نجيد.\n(^٦) قال محمد فؤاد عبد الباقي في تعليقه على هذه الكلمة في صحيح مسلم (١/ ٤٧٥) هكذا في الأصول، وهو بمعنى هيهات هيهات، ومعناه البعد عن المطلوب واليأس منه. وانظر النهاية (٥/ ٢٩٢).\n(^٧) هي المرأة التي أولادها أيتام. (النهاية ٥/ ٢٩٢).\n(^٨) هو فم المزادة. (النهاية ٣/ ٢٣١)، وفي مسلم العُلياوين.\n(^٩) أي شد ما جمعه لها في لفافة، وانظر النهاية (٣/ ٢٢).\n(^١٠) الصِّرم: الجماعة ينزلون بإبلهم ناحية على الماء. (النهاية ٣/ ٢٦).\n(^١١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (١/ ٤٧٤) في كتاب المساجد ومواضع الصلاة، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، من طريق عبيد الله بن عبد المجيد، حدثنا سُلم بن زرير العطاردي به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ١/ ٤٤٧) في كتاب التيمم، باب الصعيد الطيب وضوء المسلم يكفيه من الماء، من طريق يحيى بن سعيد قال: حدثنا عوف، قال: حدثنا أَبو رجاء به نحوه. وفي (مع فتح الباري ٦/ ٥٨٠) كاب المناقب، باب علامات النبوة في الإسلام، من طريق أبي الوليد، حدثنا سلم بن زرير به نحوه كذلك.","vol":"12","page":330},{"text":"<span data-type='title' id=toc-861>باب حظر بيع الكلب وأخذ ثمنه، وإعطاء الكاهن على كهانته، وحظر أخذ ثمن السنَّور</span>","vol":"12","page":332},{"text":"٥٧٠٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان (^١)، عن الزهري، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبي مسعود أن النبي ﷺ \"نهى عن ثمن الكلب، ومهر البغي، وحلوان الكاهن\" (^٢).\n_________\n(^١) ابن عيينة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٨) في كتاب البيوع، باب تحريم ثمن الكلب وحلوان الكاهن ومهر البغي، من طرق عن أبي بكر بن أبي شيبة، عن سفيان به بتمامه، ومن طريق مالك والليث عن الزهري به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤٢٦) في كتاب البيوع، باب ثمن الكلب، من طريق مالك عن ابن شهاب به بتمامه.","vol":"12","page":332},{"text":"٥٧٠١ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال أخبرني مالك ويونس بن يزيد والليث بن سعد، عن ابن شهاب، عن أبي بكر بن عبد الرحمن، أن أبا مسعود عقبة بن عمرو حدثهم أن رسول الله ﷺ \"نهاهم عن ثمن الكلب، ومهر البغي، وحلوان الكاهن\". إلا أن يونس قال في الحديث: ثلاثٌ هنَّ سُحت (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":332},{"text":"٥٧٠٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن\n⦗٣٣٣⦘ مالكًا حدَّثه، ح.\nوحدثنا الصغاني، قال: حدثنا إسحاق بن عيسى، قال: حدثنا مالك، ح.\nوحدثنا أَبو أميَّة (^١)، قال: حدثنا خالد بن مخلد، قال: حدثني مالك، ح.\nوحدثنا الربيع، قال: حدثنا الشافعي، قال: أخبرنا مالك بإسناده عن أبي مسعود نهى النبي ﷺ \"عن ثمن الكلب، ومهر البغي، وحلوان الكاهن\" (^٢).\n_________\n(^١) محمد بن إبراهيم.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":332},{"text":"٥٧٠٣ - حدثنا شعيب بن شعيب (^١)، قال: حدثنا مروان (^٢)، قال: حدثنا مالك بمثله (^٣).\n_________\n(^١) الدمشقي.\n(^٢) ابن محمد.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٧٠٠).","vol":"12","page":333},{"text":"٥٧٠٤ - حدثنا عباس بن محمد الدوري، قال: حدثنا يعقوب ابن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، عن ابن شهاب، أن أبا بكر بن عبد الرحمن أخبره أن أبا مسعود قال: \"نهى رسول الله ﷺ عن ثمن الكلب، وحلوان الكاهن، ومهر البغي\".","vol":"12","page":333},{"text":"٥٧٠٥ - أخبرني العباس بن الوليد (^١)، قال: أخبرني أبي (^٢)، ح.\nوحدثنا أَبو أمية، قال: حدثنا محمد بن مصعب، قالا: حدثنا الأوزاعي عن الزهري بمثله، ح.\nحدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يزيد بن زريع، قال: حدثنا معمر عن الزهري بإسناده مثله (^٣).\n_________\n(^١) ابن يزيد العذري.\n(^٢) الوليد بن يزيد.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في (٥٧٠٠).","vol":"12","page":334},{"text":"٥٧٠٦ - حدثنا أَبو داود السجزي، قال: حدثنا إبراهيم بن موسى (^١)، والربيع بن نافع (^٢) وعلي بن بحر (^٣)، قالوا: حدثنا عيسى ابن يونس (^٤) عن الأعمش، عن أبي سفيان، عن جابر أن النبي ﷺ \"نهى عن ثمن الكلب والسنَّور\" (^٥).\n_________\n(^١) الرازي.\n(^٢) أَبو توبة.\n(^٣) البغدادي.\n(^٤) ابن أبي إسحاق السبيعي.\n(^٥) قال الترمذي: في إسناده اضطراب، وقد روي عن الأعمش هذا عن بعض أصحابه عن جابر، وروى ابن فضيل عن الأعمش، عن أبي حازم عن أبي هريرة. انظر جامع الترمذي (٣/ ٥٦٨) في كتاب البيوع، باب ما جاء في كراهية ثمن الكلب والسنَّور، وقد أخرجه أَبو داود في سننه (٣/ ٧٥٢) في كتاب البيوع، باب في ثمن السنَّور. وهذا =\n⦗٣٣٥⦘ = الحديث من زوائد أبي عوانة على مسلم. وأخرجه الطحاوي في شرح معاني الآثار (٤/ ٥٢)، وقال: حدثنا فهد، حدثنا عمر بن حفص، حدثنا أبي عن الأعمش، حدثني أبو سفيان عن جابر. أثبته مرة ومرة شك في أبي سفيان. به فذكره. وهذا الحديث بزيادة السنور من زوائد أبي عوانة على مسلم.","vol":"12","page":334},{"text":"٥٧٠٧ - حدثني أَبو جعفر محمد بن هشام بن أبي الدميك، قال: حدثنا أحمد بن جناب، ح.\nوحدثني أَبو جعفر بن سنان قاضي سكبزر (^١) [¬*] قال: حدثنا عبد الوهاب ابن نَجْدة (^٢)، قالا: حدثنا عيسى بن يونس بمثله (^٣).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) الحوطي.\n(^٣) في إسناده من لم أقف على ترجمته، وقد تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سكبزر)، وهو خطأ، وصوابه: (شَيْزَر)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧١/ ب)، وكذا في طبعة دار المعرفة (٥٢٧٢)، وهو محمد بن سنان بن سَرْجٍ التنوخي الضرير المقريء، قرأ القرآن على عيسى بن سليمان الشيزري صاحب الكسائي، وقد فات الحافظ ابن حجر هذا الحديث في الإتحاف، ولم يستدركه محققو الإتحاف.","vol":"12","page":335},{"text":"٥٧٠٨ - حدثنا يونس (^١)، قال: أخبرنا ابن وهب، قال: أخبرني معروف ابن سويد الجذامي (^٢) أن علي بن رباح (^٣) حدثهم أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"لا يحلُّ ثمن الكلب، ولا حلوان الكاهن، ولا مهر البغي\" (^٤).\n⦗٣٣٦⦘ رواه مسلم عن سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل، عن أبي الزبير قال: سألت جابرا عن ثمن الكلب والسنور، فقال: زجر النبي ﷺ عن ذلك (^٥).\nورواه حماد بن سلمة، عن قيس بن سعد، عن عطاء، عن أبي هريرة أن النبي ﷺ \"نهى عن ثمن السنور (^٦) \".\nقال أَبو عوانة: في الأخبار التي فيها نهي عن ثمن السنَّور فيها نظر، في صحتها وتوهينها (^٧).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) أَبو سلمة البصري، مقبول. تقريب التهذيب (٦٧٩٣).\n(^٣) ابن قصير.\n(^٤) في إسناده معروف بن سويد، وهو ضعيف، وهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه أَبو داود في سننه (٣/ ٧٥٥) في كتاب البيوع، باب في أثمان =\n⦗٣٣٦⦘ = الكلاب، من طريق أحمد بن صالح، حدثنا ابن وهب به بتمامه، وأخرجه كذلك النسائي في سننه (الصغرى ٧/ ١٨٩) في كتاب الصيد، باب النهي عن ثمن الكلب، من طريق يونس بن عبد الأعلى، عن ابن وهب به نحوه.\n(^٥) انظر صحيح مسلم (٣/ ١١٩٩) في كتاب المساقاة، باب تحريم ثمن الكلب، وحلوان الكاهن، ومهر البغي.\n(^٦) إسناده معلق، وقد وصله البيهقي في سننه الكبرى (٦/ ٦) في كتاب البيوع، باب جماع أبواب بيوع الكلاب … الخ. قال: أخبرنا أَبو بكر أحمد بن محمد بن الحارث الفقيه، حدثنا أَبو محمد بن حبان أَبو الشيخ الأصبهاني، حدثنا محمد بن يحيى بن مالك الضبي، حدثنا محمود بن غيلان، حدثنا مؤمل، حدثنا حماد بن سلمة، به نحوه.\nوقال: فهكذا رواه قيس بن سعد عن عطاء من هذا الوجه عنه، ورواية حماد عن قيس فيه نظر، قلت: وهو من زوائد أبي عوانة على مسلم.\n(^٧) يعني أنها مضطربة كما أشرت إلى كلام الترمذي انظر الصفحة السابقة.","vol":"12","page":335},{"text":"٥٧٠٩ - ز- حدثنا أَبو علي الزعفراني (^١)، قال: حدثنا ابن علية (^٢)، عن علي بن الحكم (^٣)، عن نافع، عن ابن عمر قال: \"نهى رسول الله ﷺ عن عسب الفحل\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) إسماعيل بن إبراهيم.\n(^٣) البناني.\n(^٤) إسناده صحيح، وهو من زوائد أَبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤٦١) في كتاب الإجارة، باب عسب الفَحل، من طريق مسدد، عن عبد الوارث وإسماعيل بن علية به بتمامه.","vol":"12","page":337},{"text":"٥٧١٠ - حدثنا الأحمسي (^١)، قال: حدثنا أسباط (^٢)، عن الأعمش (^٣)، عن أبي حازم، عن أبي هريرة قال: \"نهى النبي ﷺ عن ثمن الكلب، ومهر البغي\" (^٤).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) ابن محمد بن عبد الرحمن بن خالد بن ميسرة.\n(^٣) سليمان بن مهران.\n(^٤) إسناده مضطرب، انظر الحديث رقم (٥٧٠٦).","vol":"12","page":337},{"text":"٥٧١١ - حدثنا أَبو المثنى معاذ بن المثنى، قال: حدثنا مسدد ابن مسرهد، قال: حدثنا يحيى بن سعيد القطان، عن محمد بن يوسف قال: سمعت السائب بن يزيد يحدث عن رافع بن خديج قال: سمعت النبي ﷺ\n⦗٣٣٨⦘ يقول: \"شرُّ الكسب مهر البغي، وثمن الكلب، وكسب الحجَّام\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١١٩٩) في كتاب البيوع، باب تحريم ثمن الكلب، وحلوان الكاهن، ومهر البغي، من طريق محمد بن حاتم، حدثنا يحيى بن سعيد به بتمامه، ومن طريق إبراهيم بن قارظ عن السائب بن يزيد به نحوه، ومن طريق إبراهيم بن عبد الله، عن السائب به نحوه.","vol":"12","page":337},{"text":"٥٧١٢ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا أَبو ثابت المديني (^٢)، قال: حدثنا حاتم بن إسماعيل، عن محمد بن يوسف بمثله (^٣).\n_________\n(^١) إسماعيل بن إسحاق القاضي.\n(^٢) محمد بن عبيد الله بن محمد الأموي مولاهم.\n(^٣) إسناده حسن.","vol":"12","page":338},{"text":"٥٧١٣ - ز- حدثنا عباس الدوري، قال: حدثنا شبابة (^١)، قال: حدثنا شعبة، عن عون بن أبي جحيفة، عن أبيه (^٢) أنه اشترى حجاما، فأمر بمحاجمه فكسرت، فقيل له: لم تكسرها؟ فقال: لأن رسول الله ﷺ \"نهى عن ثمن الدم، وثمن الكلب، وكسب البغي\" (^٣).\n_________\n(^١) ابن سوار.\n(^٢) وهب بن عبد الله السَّوائي.\n(^٣) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري /٤٢٦) في كتاب البيوع، باب ثمن الكلب، من طريق حجاج بن منهال، حدثنا شعبة به فذكره مطولًا.","vol":"12","page":338},{"text":"٥٧١٤ - ز- حدثنا يونس بن حبيب وعمار بن رجاء، قالا: حدثنا\n⦗٣٣٩⦘ أَبو داود (^١)، قال: حدثنا شعبة بإسناده مثله\" وعن كسب المومسة\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده صحيح، وقد أخرجه الطيالسي في مسنده (ص ١٤٠) عن شعبة به نحوه.","vol":"12","page":338},{"text":"٥٧١٥ - ز- وحدثنا الأحمسي (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا يزيد بن زياد (^٣)، عن عون بن أبي جحيفة عن أبيه قال: \"نهى رسول الله ﷺ عن مهر البغي، وعن كسب الحجام\" (^٤).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) ابن الجراح.\n(^٣) ابن أبي الجعد الأشجعي.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":339},{"text":"٥٧١٦ - حدثنا أحمد بن محمد بن عثمان الثقفي، قال: حدثنا الوليد بن مسلم، قال: حدثنا أَبو عمرو (^١)، ح.\nوأخبرني العباس بن الوليد، قال: حدثنا أبي، عن الأوزاعي، عن يحيى ابن أبي كثير، عن إبراهيم بن عبد الله بن قارظ، قال: حدثني السائب بن يزيد قال: حدثني رافع بن خديج قال: قال رسول الله ﷺ: \"كسب الحجام خبيث، وثمن الكلب خبيثٌ\" (^٢).\n_________\n(^١) الأوزاعي.\n(^٢) إسناده صحيح، وقد تقدم الكلام عليه في حديث رقم (٥٧١١).","vol":"12","page":339},{"text":"٥٧١٧ - حدثنا سليمان بن شعيب الكسائي، قال: حدثنا بشر\n⦗٣٤٠⦘ ابن بكر، قال: حدثني الأوزاعي باسناده قال: قال النبي ﷺ: \"كسب الحجام خبيث، ومهر البغي خبيث\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (٥٧١١).","vol":"12","page":339},{"text":"٥٧١٨ - حدثنا يونس بن حبيب وعمار بن رجاء، قالا: حدثنا أَبو داود، قال: حدثنا هشام الدستوائي، عن يحيى بن أبي كثير، عن إبراهيم بن عبد الله بن قارظ، أنَّ السائب بن يزيد حدثه، أن رافع بن خديج حدثه، أن النبي ﷺ قال: \"مهر البغي خبيث، وكسب الحجام خبيث، وثمن الكلب خبيث\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٧١١) إلا أن أبا داود الطيالسي أخرجه في مسنده (١٣٠) من طريق هشام الدستوائي به بتمامه.","vol":"12","page":340},{"text":"٥٧١٩ - حدثنا أَبو مقاتل البلخي سليمان بن محمد بن فضيل (^١)، حدثنا عبد الله بن رجاء، قال: حدثنا حارث [¬*] بن شداد، عن يحيى بن أبي كثير مثله (^٢).\n_________\n(^١) ذكره ابن حبان في الثقات (٨/ ٢٨٢).\n(^٢) تقدم تخريجه في الحديث رقم (٥٧١٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (حارث)، وهو خطأ، وصوابه: (حرب)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٢/ ب)، وكذا في طبعة دار المعرفة (٥٢٨٥)، وهو أبو الخطاب حرب بن شداد اليشكري البصري العطار، والحديث في إتحاف المهرة (٤٥٣٨)، وقد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":340},{"text":"٥٧٢٠ - حدثنا الحسن بن أحمد بن محمد بن بكار بن بلال، قال: حدثنا محمد بن المبارك، قال: أخبرنا معاوية بن سلام، عن يحيى قال: أخبرني إبراهيم بمثله.","vol":"12","page":340},{"text":"٥٧٢١ - حدثنا أَبو داود السجزي، قال: حدثنا موسى، قال:\n⦗٣٤١⦘ حدثنا أبان، عن يحيى بإسناده مثله (^١).\nرواه عبد الرزاق، عن معمر، عن يحيى (^٢).\nلم يخرجه (^٣).\n_________\n(^١) انظر سنن أبي داود (٣/ ٧٠٦) كتاب البيوع، باب في كسب الحجام.\n(^٢) إسناده معلق، قد أخرجه مسلم موصولًا من طريق إسحاق بن إبراهيم عن عبد الرزاق به، وأحال متنه على حديث الأوزاعي قبله.\n(^٣) انظر التعليق الأخير في حديث رقم (٥١٨٥).","vol":"12","page":340},{"text":"٥٧٢٢ - ز- حدثنا يزيد بن سنان البصري، قال: حدثنا أَبو عامر العقدي، قال: حدثنا رباح بن أبي معروف، عن عطاء بن أبي رباح، عن أبي هريرة عن النبي ﷺ قال: \"من السحت كسبُ الحجَّام، وثمنُ الكلب، ومهر البغِيِّ\" (^١).\n_________\n(^١) في إسناده رباح بن أبي معروف، صدوق له أوهام، وهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه الطحاوي في شرح معاني الآثار (٤/ ٥٣) في كتاب البيوع، باب ثمن الكلب، من طريق إبراهيم بن مرزوق، حدثنا أَبو عامر به نحوه.","vol":"12","page":341},{"text":"<span data-type='title' id=toc-862>باب ذكر الخبر المعارض لحظر كسب الحجام، المبيح أخذه، الدال على أن الزجر عنه ليس عن التحريم، ولكنَّه على الدناءة</span>","vol":"12","page":342},{"text":"٥٧٢٣ - حدثنا الصغاني (^١)، قال: حدثنا عبد الله بن بكر السهمي، عن حميد (^٢)، قال: سُئل أنس بن مالك عن كسب الحجام؟ فقال: احتجم النبي ﷺ، حجمه أَبو طيبة (^٣)، فأمر له بصاعين من طعام، وكلَّم مواليه فخففوا عنه من غلَّته، وإنَّ أمثل ما تداويتم به الحجامة، والقسط (^٤) البحري، ولا تعذِّبوا صبيانكم بالغمز (^٥) (^٦).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الطويل.\n(^٣) مولى الأنصار من بني حارثة، وقيل من بني بياضة، يقال: اسمه دينار، وقيل نافع وقيل ميسرة. قال: ابن حجر: العسكري لا يعرف اسمه، وقال في فتح الباري: واسم أبي طيبة نافع على الصحيح. (الإصابة ٤/ ١١٤، فتح الباري ٤/ ٤٥٩).\n(^٤) القسط: هو ضرب من الطب، أو عقار معروف في الأدوية طيب الريح. (النهاية في غريب الحديث ٤/ ٦٠).\n(^٥) الغمز هو: أن تسقط اللهاة فتغمز باليد: أي تكبس. (النهاية ٣/ ٣٨٥).\n(^٦) إسناده صحيح، وقد أخرجه البخاري في صحيحه (مع فتح الباري ١٠/ ١٥٠) في كتاب الطب، باب الحجامة من الداء، من طريق عبد الله بن المبارك، أخبرنا حميد الطويل به نحوه. وسيأتي ذكر الطريق الذي أخرجه به مسلم في صحيحه.","vol":"12","page":342},{"text":"٥٧٢٤ - حدثنا ابن مَلَّاس (^١)، قال: حدثنا مروان بن معاوية، قال: حدثنا حميد، عن أنس بمثله (^٢).\n_________\n(^١) محمد بن هشام بن ملاس النميري.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٤) في كتاب المساقاة، باب حل أجرة الحجامة، من طريق محمد بن يحيى بن أبي عمر، حدثنا مروان عن حميد به، ومن طريق إسماعيل بن جعفر، عن حميد به نحوه، ومن طريق شبابة، حدثنا شعبة عن حميد به نحوه.","vol":"12","page":343},{"text":"٥٧٢٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني مالك وسفيان، عن حميد الطويل، عن أنس بن مالك، قال: حجم أَبو طيبة رسول الله ﷺ، فأعطاه صاعًا أو صاعين من تمر، وأمر أهله أن يخففوا عنه من خراجه. قال: مالك: صاع (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":343},{"text":"٥٧٢٦ - حدثنا السلمي (^١)، والنجار (^٢)، قالا: حدثنا عبد الرزاق، قال: حدثنا سفيان (^٣)، عن حميد، عن أنس، قال: \"حجم أَبو طيبة النبي ﷺ فأَمرَ له بصاعين من طعام، وأمر مواليه أن يخففوا من ضريبته\" (^٤).\n_________\n(^١) أحمد بن يوسف.\n(^٢) محمد بن علي النجار.\n(^٣) الثوري.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٥) في كتاب المساقاة، باب =\n⦗٣٤٤⦘ = حل أجرة الحجامة، من طريق شعبة، عن حميد قال: سمعت أنس، به نحوه.","vol":"12","page":343},{"text":"٥٧٢٧ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا ابن وهب، عن الثوري بنحوه (^٢).\n_________\n(^١) العسقلاني.\n(^٢) انظر الحديث الذي قبله رقم (٥٧٢٣، ٥٧٢٤).","vol":"12","page":344},{"text":"٥٧٢٨ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا شعبة، عن حميد الطويل، قال: سمعت أنس بن مالك يقول: \"دعى النبي ﷺ غلامًا حجامًا، فحجمه، وأمر له بصاع أو صاعين، أو مدَّا أو مدَّين، وكلَّم فيه فخفف من ضريبته\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله رقم (٥٧٢٣، ٥٧٢٤).","vol":"12","page":344},{"text":"٥٧٢٩ - حدثنا أَبو قلابة (^١)، قال: حدثنا السكن بن نافع (^٢)، قال: حدثنا شعبة بإسناده مثله \"فخففوا عنه من ضريبته\" (^٣).\n_________\n(^١) عبد الملك بن محمد بن عبد الله.\n(^٢) الباهلي، قال عنه أَبو حاتم: شيخ، وذكره ابن حجر في تعجيل المنفعة (ص ١٥٧، ترجمة رقم ٣٨٧).\n(^٣) في إسناده السكن بن نافع قال عنه أَبو حاتم: شيخ، وبقية رجاله ثقات، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":344},{"text":"٥٧٣٠ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا شاذان (^٢)، قال:\n⦗٣٤٥⦘ أخبرنا شعبة، قال: أخبرني حميد الطويل، قال: سمعت أنس بن مالك يقول: دعا رسول الله ﷺ غلامًا، فحجمه، فأمر له بصاع أو صاعين، أو مدّ أو مدَّين، وكلَّم فيه فخفف من ضريبته (^٣).\n_________\n(^١) العسقلاني.\n(^٢) الأسود بن عامر.\n(^٣) إسناده صحيح، تقدم تخريجه.","vol":"12","page":344},{"text":"٥٧٣١ - حدثنا الأحمسي (^١)، قال: حدثنا وكيع (^٢)، عن يزيد ابن إبراهيم (^٣)، عن محمد بن سيرين، عن ابن عباس قال: \"احتجم النبي ﷺ، وأعطى الحجام أجرة، ولو كان به بأسًا لم يعطه\" (^٤).\nرواه محمد بن يحيى، حدثنا عبد الرزاق، عن معمر، عن عاصم ابن سليمان، عن الشعبي، عن ابن عباس قال: حجم النبي ﷺ عبد لبني بياضة، فأعطاه النبي ﷺ أجرة (^٥).\nورواه عبد الرراق، عن معمر، عن الزهري، عن ابن محيصة الأنصاري (^٦)،\n⦗٣٤٦⦘ عن أبيه (^٧)، أنه سأل النبي ﷺ عن كسب الحجام فنهى عنه، فشكى من حاجتهم فقال: \"أعلفه ناضحك، وأطعمه رقيقك\" (^٨). وفيه نظر (^٩).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) ابن الجراح.\n(^٣) التستري.\n(^٤) إسناده صحيح، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم، وقد أخرج مسلم في صحيحه نحوه، وهو الذي بعد هذا الحديث.\n(^٥) أخرجه مسلم في صحيحه (٣/ ١٢٠٥) في كتاب المساقاة، باب حل أجرة الحجامة، من طريق إسحاق بن إبراهيم وعبد بن حميد قالا: أخبرنا عبد الرزاق به بتمامه.\n(^٦) هو حرام بن سعد بن محيصة، وقد ينسب إلى جده.\n(^٧) محيّصة بن مسعود الأنصاري، أَبو سعد.\n(^٨) ومن هذا الطريق أخرجه مسلم كما تقدم.\n(^٩) لولا الانقطاع بين أبي عوانة وعبد الرزاق لقلنا إسناده حسن، لكن العلة والله أعلم في شيخ أبي عوانة، وإلا فقد أخرجه أَبو داود في سننه كما في الحديث الذي بعده بسند حسن.","vol":"12","page":345},{"text":"٥٧٣٢ - حدثنا أَبو داود السجزي، قال: حدثنا القعنبي، عن مالك، عن ابن شهاب بإسناده مثله (^١).\n_________\n(^١) إسناده حسن، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم، وقد أخرجه أَبو داود في سننه (٣/ ٧٠٧) في كتاب البيوع، باب في كسب الحجام، وأخرجه الترمذي في جامعه (٣/) في كتاب، باب ما جاء في كسب الحجام، من طريق قتيبة عن مالك ابن أنس، به بتمامه، وقال: حديث محيصة حسن صحيح، لكن في تحفة الأشراف (٨/ ٣٦٦) قال: وقال الترمذي: حسن، وهو أولى والله أعلم.","vol":"12","page":346},{"text":"<span data-type='title' id=toc-863>باب إثبات تحريم ثمن الكلب ووجوب قتله</span>","vol":"12","page":347},{"text":"٥٧٣٣ - حدثنا موسى بن إسحاق القواس، قال: حدثنا عبد الله ابن نمير، ح.\nوحدثنا أَبو الحسن الميموني، وأبو داود الحراني، قالا: حدثنا محمد ابن عبيد، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"من اقتنى كلبًا؛ إلا كلب ماشية، أو صيد، نقص من عمله كل يوم قيراطان\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) من طريق مالك عن نافع، به بتمامه. وأخرجه البخاري في صحيحه (فتح الباري ٩/ ٦٠٨) في كتاب الذبائح والصيد، باب من اقتنى كلبًا ليس بكلب صيد أو ماشية، من نفس طريق مسلم به بتمامه.","vol":"12","page":347},{"text":"٥٧٣٤ - حدثنا الميموني (^١)، وأبو داود الحراني، قالا: أخبرنا محمد ابن عبيد، قال: حدثنا عبيد الله، عن نافع، عن ابن عمر، أن رسول الله ﷺ \"كان يأمر بالكلب أن يقتل\" (^٢).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠١) في كتاب المساقاة، باب الأمر بقتل الكلاب وبيان نسخه، من طريق أبي أسامة، حدثنا عبيد الله به نحوه، ومن طريق مالك عن نافع به نحوه كذلك.","vol":"12","page":347},{"text":"٥٧٣٥ - حدثنا ابن شبابان (^١)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أَبو أسامة عن عبيد الله بإسناده مثله (^٢).\n_________\n(^١) أحمد بن محمد بن موسى.\n(^٢) ومن هذا الطريق أخرجه مسلم في صحيحه كما تقدم.","vol":"12","page":348},{"text":"٥٧٣٦ - حدثنا يحيى [¬*] بن نصر، قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، قال: قال ابن شهاب: حدثني سالم بن عبد الله عن أبيه قال: سمعت رسول الله ﷺ يقول رافعًا صوته، يأمر بقتل الكلاب، وكانت الكلاب تقتل إلا كلب صيد أو كلب ماشية (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) في كتاب المساقاة، باب الأمر بقتل الكلاب … الخ من طريق نافع، عن عبد الله به. وقد أخرجه النسائي في سننه (المجتبى ٧/ ١٨٤) في كتاب الصيد والذبائح، باب الأمر بقتل الكلاب، من طريق وهب بن بيان قال: حدثنا ابن وهب به فذكره.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى)، وهو خطأ، وصوابه: (بحر)، وانظر حاشيتنا على الحديث (٥٦٥٢)، وهو بحر بن نصر بن سابق الخولاني، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٣/ ب)، وكذا في طبعة دار المعرفة (٥٢٣٢)، والحديث في إتحاف المهرة (٩٦٤٦) على الصواب.","vol":"12","page":348},{"text":"٥٧٣٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا وأسامة بن زيد أخبراه، ح. وحدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، عن نافع عن ابن عمر أن النبي ﷺ \"أمر بقتل الكلاب\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٧٣٣).","vol":"12","page":348},{"text":"٥٧٣٨ - حدثنا الحارث بن أبي أسامة، والصغاني، قالا: حدثنا أَبو النضر، قال: حدثنا الليث، عن نافع، عن ابن عمر، أن النبي ﷺ\n⦗٣٤٩⦘ \"كان يأمر بقتل الكلاب\" (^١).\n_________\n(^١) إسناده صحيح، وتقدم تخريجه في الحديث رقم (٥٧٣٣).","vol":"12","page":348},{"text":"٥٧٣٩ - حدثنا إسحاق بن سيار (^١)، قال: حدثنا أَبو عاصم (^٢)، عن ابن جريج، عن نافع، عن ابن عمر قال: \"أمر رسول الله ﷺ بقتل الكلاب، حتى إن كانت المرأة لتجئ بكلبها فنقتله\" (^٣).\n_________\n(^١) ابن محمد النَّصيبي، أَبو يعقوب.\n(^٢) النبيل.\n(^٣) في إسناده ابن جريج مدلس وقد عنعن، إلا أنه صرح بالسماع كما أخرجه المصنف في الحديث رقم (٥٧٤٥).","vol":"12","page":349},{"text":"٥٧٤٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١) عن ابن جريج بإسناده مثله \"حتى وجدنا امرأة قدمت من البادية، فقتلنا كلبًا لها\" (^٢).\n_________\n(^١) المصيصي.\n(^٢) انظر الحديث الذي قبله.","vol":"12","page":349},{"text":"٥٧٤١ - حدثنا عبد الصمد بن الفضل (^١)، قال: حدثنا مكي (^٢)، عن ابن جريج بمثله (^٣).\n_________\n(^١) البلخي.\n(^٢) ابن إبراهيم بن بشير بن مرقد التميمي، أَبو السكن.\n(^٣) إسناده ظاهره الصحة، رجاله ثقات، غير أن ابن جريج مدلس وقد عنعن، لكن صرح =\n⦗٣٥٠⦘ = بالتحديث كما سيأتي في (٥٧٤٥).","vol":"12","page":349},{"text":"٥٧٤٢ - حدثنا الدبري (^١)، عن عبد الرزاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر أن النبي ﷺ \"أمر بقتل الكلاب بالمدينة، فأخبر بامرأة لها كلب في ناحية المدينة، فأرسل إليه فقتل\" (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) إسناده صحيح، تقدم تخريجه.","vol":"12","page":350},{"text":"٥٧٤٣ - حدثنا الصغاني (^١)، قال: أخبرنا يعلى بن عبيد، قال: حدثنا سفيان، عن إسماعيل بن أمية، عن نافع، عن ابن عمر قال: \"أمرنا النبي ﷺ بأطراف المدينة بقتل الكلاب، فلقد رأيتنا نقتل الكلب للمرأة من أهل المدينة\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) انظر الحديث الذي قبله.","vol":"12","page":350},{"text":"٥٧٤٤ - حدثنا الغزي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان بإسناده \"أن النبي ﷺ أمر بقتل الكلاب حتى قتلوا كلبًا لامرأة من أهل البادية\" (^٣).\n_________\n(^١) أَبو العباس عبد الله بن محمد بن عمرو الأزدي.\n(^٢) محمد بن يوسف.\n(^٣) إسناده صحيح، وقد تقدم الكلام عليه في الحديث الذي قبله.","vol":"12","page":350},{"text":"٥٧٤٥ - حدثنا يوسف بن سعيد (^١)، قال: حدثنا حجاج (^٢)، عن ابن جريج قال: سمعت نافعًا قال: قال: ابن عمر: بعث نبي الله ﷺ في قتل الكلاب حتى وجدنا امرأة قدمت من البادية، فقتلنا كلبها\" (^٣).\n_________\n(^١) المصيصي.\n(^٢) ابن محمد المصيصي.\n(^٣) إسناده صحيح.","vol":"12","page":351},{"text":"٥٧٤٦ - حدثنا أَبو حاتم الرازي، قال: حدثنا معلى بن أسد، قال: حدثنا حماد بن زيد، عن عمرو بن دينار، عن ابن عمر، أن النبي ﷺ \"أمر بقتل الكلاب إلّا كلب ماشية، أو كلب صيد\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) في كتاب المساقاة، باب الأمر بقتل الكلاب وبيان نسخه، من طريق يحيى بن يحيى، أخبرنا حماد بن زيد به فذكره، إلا أنه زاد في أخره: فقيل لابن عمر: إن أبا هريرة يقول: أو كلب زرع، فقال ابن عمر: إن لأبي هريرة زرعًا، وسيأتي في الحديث رقم (٥٧٥٢).","vol":"12","page":351},{"text":"<span data-type='title' id=toc-864>[باب] بيان الكلاب التي رخص في إمساكها ونهى عن قتلها بعدما أمر بقتلها</span>","vol":"12","page":352},{"text":"٥٧٤٧ - حدثنا يوسف بن سعيد، قال: حدثنا حجاج، عن ابن جريج قال: حدثني أَبو الزبير أنه سمع جابر بن عبد الله يقول: أمر رسول الله ﷺ بقتل الكلاب، حتى إن المرأة لتقدم من البادية بكلبها فنقتله، ثم نهى النبي ﷺ عن قتلها وقال: عليكم بالأسود البهيم، ذي (^١) الطفيتين (^٢)، فإنه شيطان (^٣).\n_________\n(^١) في المصرية (وذي).\n(^٢) في مسلم \"النقطتين\"، وهي حَيَّة لينة خبيثة قصيرة الذنب على ظهرها كالطفيتين أي: الخوصتين. (النهاية ٣/ ١٥٣، والوسيط ٥٦٠).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، من طريق روح بن عبادة عن ابن جريج به بتمامه.","vol":"12","page":352},{"text":"٥٧٤٨ - حدثنا الصغاني (^١) والحارث بن أبي أسامة، قالا: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، قال: حدثنا أَبو الزبير أنه سمع جابرًا يقول: \"أمرنا النبي ﷺ بقتل الكلاب\" بمثله. قال: \"عليكم بالأسود البهيم، ذي الطفيتين، فإنه شيطان\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) إسناده صحيح، وتقدم تخريجه في الذي قبله.","vol":"12","page":352},{"text":"٥٧٤٩ - حدثنا عباس الدوري، قال: حدثنا شبابة (^١)، ح.\nوحدثنا الصغاني قال: أخبرنا أَبو النضر، قالا: حدثنا شعبة، ح.\nوحدثنا سعيد ابن مسعود قال: أخبرنا النضر بن شميل، قال: أخبرنا شعبة، عن أبي التياح (^٢) عن مطرف عن عبد الله ابن مغفل قال: \"أمر رسول الله ﷺ بقتل الكلاب، ثم قال: ما لهم وللكلاب؟ ورخص في كلب الصيد والغنم\" (^٣).\nوكذا رواه معاذ بن معاذ وغيره عن شعبة (^٤).\n_________\n(^١) ابن سوار.\n(^٢) يزيد بن حميد.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠١) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، من طرق عن معاذ بن معاذ وخالد بن الحارث، ويحيى بن سعيد ومحمد بن جعفر، والنضر بن شميل، ووهب بن جرير، كلهم عن شعبة به بتمامه.\n(^٤) أخرجه مسلم في صحيحه (٣/ ١٢٠٠، ١٢٠١) في نفس الكتاب والباب السابق.","vol":"12","page":353},{"text":"٥٧٥٠ - حدثنا إبراهيم بن مرزوق وأبو قلابة، قالا: حدثنا وهب ابن جرير، قال: حدثنا شعبة، عن أبي التياح، عن مطرف، عن عبد الله ابن المغفل أن رسول الله ﷺ أمر بقتل الكلاب ثم قال: \"ما بالهم وبال الكلاب\" ورخص في كلب الصيد والزرع والغنم (^١).\n⦗٣٥٤⦘ هذا لفظ أبي قلابة، وإبراهيم لم يذكر الزرع.\nورواه جماعة (^٢)، فلم يذكر الزرع إلا يحيى بن سعيد عن شعبة فإنه ذكر الزرع.\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٢) في المصرية (ولم يذكروا).","vol":"12","page":353},{"text":"٥٧٥١ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة عن أبي الحكم، قال: سمعت ابن عمر يحدث عن النبي ﷺ قال: \"من اتخذ كلبًا إلا كلب زرع، أو غنم، أو صيد، ينقص من أجره كل يوم قيراط\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، من طريق محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر به بتمامه. وقد أخرجه أحمد بن حنبل في مسنده (٢/ ٢٧) عن يزيد، عن همام، وفي (٢/ ٧٩) عن محمد بن شعبة كلاهما عن قتادة به بتمامه.","vol":"12","page":354},{"text":"٥٧٥٢ - حدثنا الصغاني، قال: حدثنا عبيد الله القواريري، وحدثنا الفضل بن عبد الجبار، قال: حدثنا علي بن الحسن بن شقيق، قالا: حدثنا حماد بن زيد، قال: حدثنا عمرو بن دينار، عن ابن عمر أن رسول الله ﷺ \"أمر بقتل الكلاب إلا كلب ماشية، أو كلب صيد\".\nقال: فقيل لابن عمر: إن أبا هريرة يقول: أو كلب زرع، قال: فقال إن لأبي هريرة زرعًا (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) في كتاب المساقاة، باب =\n⦗٣٥٥⦘ = الأمر بقتل الكلاب … الخ، من طريق يحيى بن يحيى، أخبرنا حماد بن زيد به بتمامه.\nقال بعض أهل العلم: إن ابن عمر أراد بقوله: \"إن لأبي هريرة زرعا\" الإشارةَ إلى تثبيت رواية أبي هريرة وأن سبب حفظه لهذه الزيادة دونه أنه كان صاحب زرع دونه، ومن كان مشتغلا بشيء أحتاج إلى تعرف أحكامه.\nوابن عمر ﵁ ممن روى \"أو زرع\" مرفوعا كما في الحديث السابق.","vol":"12","page":354},{"text":"<span data-type='title' id=toc-865>باب الكراهية في إمساك الكلاب، والدليل على نفي التحريم في إمساكها، والإباحة في إمساك كلب الماشية، والغنم، والصيد، والزرع</span>","vol":"12","page":355},{"text":"٥٧٥٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج، ح. وحدثنا عبد الصمد بن الفضل، قال: حدثنا مكي (^١)، عن ابن جريج، قال: أخبرني نافع عن ابن عمر قال: سمعت النبي ﷺ يقول: \"من أمسك كلبًا في بيته إلّا كلب صيد، أو كلب ماشية، نقص من أجره كل ليلة قيراطان\" وزعم أَبو هريرة وهو صاحب حرث أن النبي ﷺ قال: وكلب حرث (^٢).\n_________\n(^١) ابن إبراهيم.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكتاب، وبيان نسخه، من طريق سالم بن عبد الله به نحوه. وهو بهذا اللفظ عند النسائي في سننه (الكبرى ٣/ ١٤٩).","vol":"12","page":355},{"text":"٥٧٥٤ - حدثنا إسماعيل بن إسحاق القاضي، قال: حدثنا سليمان\n⦗٣٥٦⦘ ابن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"من اقتنى كلبًا ليس بصائد، ولا كلب ضرع، فإنه ينقص من أجره كل يوم قيراطان\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، من طريق مالك عن نافع به نحوه.","vol":"12","page":355},{"text":"٥٧٥٥ - حدثنا إسحاق بن إبراهيم الدبري، عن عبد الرزاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"من اتخذ كلبًا إلا كلب ماشية، أو صيد، ينقص من أجره كل يوم قيراطان\" (^١).\n_________\n(^١) إسناده صحيح، انظر الحديث الذي قبله.","vol":"12","page":356},{"text":"٥٧٥٦ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: حدثنا مالك، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"من اقتنى كلبًا إلا كلب ماشية أو ضاريًا (^١) نقص من عمله كل يوم قيراطان\" (^٢).\nقال مالك: وكذلك بيع الضواري وغير الضواري (^٣).\n_________\n(^١) ضاريا: أي كلبًا معودًا بالصيد. (النهاية ٣/ ٨٦).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٧٥٣).\n(^٣) وهذا الحديث أخرجه مالك في الموطأ (ص ٧٣٨) مثله بالتمام دون قوله: وكذلك … الخ.","vol":"12","page":356},{"text":"٥٧٥٧ - حدثنا يونس بن عبد الأعلى ويحيى [¬*] بن نصر، قالا: حدثنا ابن وهب، قال: حدثنا حنظلة بن أبي سفيان، قال: سمعت سالم بن عبد الله يقول: سمعت عبد الله بن عمر يقول: سمعت رسول الله ﷺ يقول: \"من\n⦗٣٥٧⦘ اقتنى كلبًا إلا كلب ضارية، أو كلب ماشية، فإنه ينقص من أجره كل يوم قيراطان \" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكلاب وبيان نسخ ذلك، من طريق وكيع، حدثنا حنظلة فذكره بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى)، وهو خطأ، وصوابه: (بحر)، وانظر حاشيتنا على الحديث (٥٦٥٢)، وهو بحر بن نصر بن سابق الخولاني، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٥/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٢/ ب)، وكذا في طبعة دار المعرفة (٥٣٢٤)، والحديث في إتحاف المهرة (٩٤٩٤)، وقد فات الحافظ عزوه والحديث التالي (٥٧٥٨) لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":356},{"text":"٥٧٥٨ - حدثنا إبراهيم بن مرزوق البصري والصغاني (^١) وأبو أمية (^٢)، قالوا: حدثنا مكي بن إبراهيم، قال: حدثنا حنظلة ابن أبي سفيان، قال: سمعت سالم بن عبد الله يقول: سمعت ابن عمر يقول: سمعت رسول الله ﷺ: \"من اقتنى كلبًا إلا كلب ضارية الصيد، أو كلب ماشية، فإنه ينقص من أجره كل يوم قيراطان\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم الطرسوسي.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":357},{"text":"٥٧٥٩ - حدثنا الدبري (^١) قال: قرأنا على عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"من اتخذ كلبًا إلّا كلب ماشية، أو صيد، أو زرع، ينقص من أجره كل يوم قيراط\" (^٢).\n⦗٣٥٨⦘ قال الزهري: فذكر لابن عمر قول أبي هريرة فقال: يرحم الله أبا هريرة كان صاحب زرع (^٣).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) قال ابن حجر في فتح الباري (٥/ ٧): \"واختلفوا في اختلاف الروايتين في القيراطين والقيراط، فقيل: الحكم الزائد لكونه حفظ ما لم يحفطه الآخر، أو أنه ﷺ أخبر أولًا =\n⦗٣٥٨⦘ = بنقص قيراط واحد، فسمعه الراوي الأول ثم أخبر ثانيًا بنقص قيراطين زيادة في التأكيد في التنفير … الخ\" فليرجع إليه لمن أراد التوسع.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٣) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائها … من طريق عبد بن حميد، عن عبد الرزاق به بتمامه. وأخرجه من طريق هشام الدستوائي والأوزاعي، وحرب جميعًا عن يحيى بن كثير عن أَبي سلمة به نحوه، دون قول الزهري.","vol":"12","page":357},{"text":"٥٧٦٠ - حدثنا يونس بن عبد الأعلى وبحر بن نصر (^١)، قالا: حدثنا ابن وهب، قال: حدثني يونس بن يزيد، عن ابن شهاب قال: وحدثني سعيد بن المسيب عن أبي هريرة أن رسول الله ﷺ قال: \"من اقتنى كلبًا ليس بكلب صيد، ولا ماشية، ولا أرض فإنه ينقص من أجره قيراطان كل يوم\" (^٢).\n_________\n(^١) الخولاني.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٠) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائها، من طريق أبي الطاهر وحرملة، عن ابن وهب به بتمامه، لكن ليس في حديث أبي الطاهر \"ولا أرض\".","vol":"12","page":358},{"text":"٥٧٦١ - حدثني عبيد بن شريك (^١)، قال: حدثنا ابن أبي مريم، قال: حدثنا أحمد (^٢) [¬*] بن جعفر، قال: أخبرني ابن أبي حرملة، قال: أخبرني سالم\n⦗٣٥٩⦘ عن أبيه أن النبي ﷺ قال: من اقتنى كلبًا إلا كلب ماشية، أو كلب صيد نقص من عمله كل يوم قيراط. قال أَبو هريرة: أو كلب حرث (^٣).\n_________\n(^١) هو: عبيد بن عبد الواحد بن شريك البغدادي، البزاز.\n(^٢) كذا في الأصل ولعله مصحف من (إسماعيل) وهو معروف، وإلا لم أعرفه.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٣) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائه، من طريق إسماعيل بن جعفر، عن محمد بن أبي حرملة به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أحمد)، وهو خطأ، وصوابه: (محمد)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٥/ ب) والنسخة الخطية بدار الكتب المصرية (٥/ ق ٣/ أ)، وكذا في طبعة دار المعرفة (٥٣٢٨)، وهو محمد بن جعفر بن أبى كثير، وروايته عن ابن أبي حرملة ثابتة في المسند (٣٩٤١)، والحديث أخرجه الطبراني في الكبير (١٢/ ٣٠٦) (١٣١٩٣) من طريق محمد بن جعفر، به، بنحوه، إلا أن فيه: (قيراطان)، وانظر السنن الكبرى للبيهقي (١١١٢٩) وطبقات الشافعيين لابن كثير (ص ٢٤٣)، وقد فات الحافظ ابن حجر هذا الحديث في الإتحاف، ولم يستدركه محققو الإتحاف.","vol":"12","page":358},{"text":"٥٧٦٢ - حدثنا أَبو أمية، قال: حدثنا يعلى (^١) وأبو نعيم، عن سفيان، عن عبد الله بن دينار عن ابن عمر قال: قال رسول الله ﷺ: \"من اقتنى كلبًا غير كلب ماشية، أو ضارية؛ نقص من عمله كل يوم قيراطان\" (^٢).\n_________\n(^١) ابن عبيد الطنافسي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكلاب من طريق إسماعيل بن جعفر، عن عبد الله بن دينار به.","vol":"12","page":359},{"text":"٥٧٦٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان، عن الزهري، عن سالم، عن أبيه أن النبي ﷺ قال: \"من اقتنى كلبًا إلا كلب صيد، أو ماشية، نقص من أجره كل يوم قيراطان\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (٥٧٥٧).","vol":"12","page":359},{"text":"٥٧٦٤ - حدثنا السلمي، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ قال: \"من اتخذ\n⦗٣٦٠⦘ كلبًا\" فذكر مثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (٥٧٥٧).","vol":"12","page":359},{"text":"٥٧٦٥ - حدثنا أحمد بن علي المِرِّي الدِّمشقي (^١)، قال: حدثنا مروان بن محمد الطاطري، قال: حدثنا سليمان بن بلال، قال: حدثنا يزيد ابن خصيفة قال: سمعت السائب بن يزيد، قال: سمعت سفيان ابن أبي زهير، قال: سمعت رسول الله ﷺ يقول: \"من اقتنى كلبًا لا يغني عنه زرعا، ولا ضرعا، نقص من عمله كل يوم قيراط\". قال: قلت له: أنت سمعت هذا من رسول الله ﷺ؟ قال: أي ورب هذا المسجد (^٢).\n_________\n(^١) الخزاز [¬*]. (سير أعلام النبلاء ١٣/ ٤١٩).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٣) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائها، من طريق إسماعيل بن جعفر، عن يزيد بن خصيفة به مثله. وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٥) في كتاب الحرث والمزارعة، باب اقتناء الكلب للحرث، من طريق مالك عن يزيد بن خصيفة به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (الخّرَّاز)، وتراجع المواضع التالية التي وردت على الصواب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وكذا المواضع التي وردت على الخطأ: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو أبو بكر أحمد بن علي الخراز، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).","vol":"12","page":360},{"text":"٥٧٦٦ - حدثني أبي (^١)، قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر، حدثنا سليمان بن بلال بنحوه (^٢).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":360},{"text":"٥٧٦٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن\n⦗٣٦١⦘ مالكًا أخبره، ح.\nوحدثنا ابن الجنيد، قال: حدثنا محمد بن خالد بن عثمة، قال: حدثنا مالك بن أنس، ح.\nوحدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، ح.\nوحدثنا محمد بن مهدي العطار، قال: حدثنا مطرف عن مالك عن يزيد بن خصيفة، عن السائب بن يزيد، عن سفيان بن أبي زهير. زاد الشافعي: وهو رجل من شنوءة (^١) من أصحاب النبي ﷺ أنه سمع رسول الله ﷺ يقول: من اقتنى كلبًا لا يجزي عنه زرعا، ولا ضرعا، نقص من عمله كل يوم قيراط.\nزاد الشافعي والعطار أو القطان -الشك منا- قالوا: آنت سمعت هذا من رسول الله ﷺ؟ قال: أي وربِّ هذا المسجد (^٢).\n_________\n(^١) أي من قبيلة (أزد شَنُوءة) كما جاء مصرحًا به في رواية البخاري كما تقدم في الحديث رقم (٥٧٦٥).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٣) في كتاب المساقاة، باب الأمر بقتل الكلاب … الخ، من طريق إسماعيل بن إبراهيم، حدثنا هشام الدستوائي به، بتمامه.","vol":"12","page":360},{"text":"٥٧٦٨ - حدثنا أَبو داود الحراني، قال حدثنا هشام الدستوائي، عن يحيى ابن أبي كثير، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"من أمسك\n⦗٣٦٢⦘ كلبًا فإنه ينقص من عمله كل يوم قيراط إلا كلب حرث أو ماشية\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":361},{"text":"٥٧٦٩ - حدثنا يزيد بن عبد الصمد، قال حدثنا يحيى بن صالح، قال حدثنا معاوية بن سلام عن يحيى، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ بمثله.","vol":"12","page":362},{"text":"٥٧٧٠ - حدثنا محمد بن الحجاج بن سليمان الحضرمي والكسائي (^١) قالا: حدثنا بشر بن بكر، قال حدثني الأوزاعي، ح.\nوأخبرني العباس ابن الوليد بن مزيد، قال: أخبرني أبي، قال: سمعت الأوزاعي، قال حدثني يحيى بن أبي كثير، قال: حدثني أَبو سلمة، عن أبي هريرة قال: قال رسول الله ﷺ \"من أمسك كلبًا فإنه ينقص من عمله كل يوم قيراط إلا كلب حرث أو ماشية\" (^٢).\n_________\n(^١) هو ابن ديزيل.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٧٦٨).","vol":"12","page":362},{"text":"٥٧٧١ - حدثنا الحسن بن أحمد بن محمد بن بكار بن بلال، قال: حدثنا محمد بن المبارك، ح.\nوحدثنا محمد بن عبيد الله القردواني، قال حدثنا عثمان بن عبد الرحمن، قالا: حدثنا معاوية بن سلام، عن يحيى بن أبي كثير بإسناده مثله (^١).\n_________\n(^١) إسناده حسن، وانظر تخريج الحديث رقم (٥٧٦٨).","vol":"12","page":362},{"text":"٥٧٧٢ - حدثنا أَبو مقاتل سليمان بن محمد بن فُضيل (^١) قال: أخبرنا عبد الله بن رجاء، قال حدثنا حرب، عن يحيى، قال: حدثني أَبو سلمة أن أبا هريرة حدثه أن النبي ﷺ قال: \"من أمسك كلبًا فإنَّه ينقص من عمله كل يوم قيراط إلا كلب حرث أو ماشية\" (^٢).\n_________\n(^١) البلخي.\n(^٢) في إسناده أَبو مقاتل لم يوثقه إلا ابن حبان، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٣) في كتاب المساقاة، باب الأمر بقتل الكلاب، من طريق حرب، عن يحيى بن أبي كثير به، إلا أن مسلمًا لم يذكر المتن، بل أحال على متن رواية إسماعيل ابن إبراهيم، عن هشام.","vol":"12","page":363},{"text":"٥٧٧٣ - حدثنا فضلَك الرازي (^١)، قال حدثنا قتيبة بن سعيد، قال حدثنا عبد الواحد بن زياد، عن إسماعيل بن سميع، قال حدثنا أَبو رزين (^٢)، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"من أمسك كلبًا ليس للصيد، والغنم، نقص من عمله كل يوم قيراط\" (^٣).\n_________\n(^١) الفضل بن العباس الرازي، أَبو بكر.\n(^٢) مسعود بن مالك.\n(^٣) إسناده حسن، لأن إسماعيل بن سميع صدوق تكلم فيه لبدعة الخوارج، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٤) في كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائها، قال: حدثنا قتيبة بن سعيد، به بتمامه.","vol":"12","page":363},{"text":"<span data-type='title' id=toc-866>باب ذكر الخبر المبين أن الملائكة لا تدخل بيتًا فيه كلب، وإباحة اتخاذ كلب الصيد في الدار، وبيان ثواب من سقاها</span>","vol":"12","page":364},{"text":"٥٧٧٤ - ز- حدثنا بحر بن نصر الخولاني، قال حدثنا عبد الله ابن وهب، قال: حدثني عمر بن محمد أن سالم بن عبد الله حدثه عن أبيه قال: وعد جبريل رسول الله ﷺ فراث (^١) عليه -أي احتبس عليه- حتى اشتدَّ على رسول الله ﷺ، فخرج رسول الله ﷺ، فلقيه، فشكا إليه ما وجد، فقال: \"إنَّا لا ندخل بيتًا فيه كلب ولا صورة\" (^٢).\nرواه مروان بن معاوية، عن عمر بن حمزة بن عبد الله، عن سالم عن أبيه بمعناه (^٣).\n_________\n(^١) راث: أي أبطأ وتأخر. (النهاية ٢/ ٢٨٧).\n(^٢) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ١٠/ ٣٩١) في كتاب اللباس، باب لا تدخل الملائكة بيتًا فيه صورة، من طريق يحيى بن سليمان، حدثني ابن وهب به نحوه.\n(^٣) إسناده معلق، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٢) في كتاب المساقاة، باب الأمر بقتل الكلاب … الخ. موصولًا قال: حدثنا داود بن رشيد، حدثنا مروان ابن معاوية به.","vol":"12","page":364},{"text":"٥٧٧٥ - حدثنا يونس بن عبد الأعلى وبحر بن نصر قالا: حدثنا ابن وهب أن مالكًا أخبره عن سُمَي (^١)، عن أبي صالح، عن أبي هريرة، أن\n⦗٣٦٥⦘ النبي ﷺ قال: \"بينما رجل يمشي في طريق أصابه عطش، فوجد بئرًا، فنزل فيها، فشرب، ثم خرج، فإذا كلب يلهث، يأكل التراب من العطش، فقال الرجل: لقد بلغ هذا الكلب من العطش مثل الذي كان بلغ بي، فنزل البئر، فملأ خفه من الماء، ثم أمسك الخف بفيه، فسقى الكلب فشكر الله، فغفر له، فقالوا: يا رسول الله وإن لنا في البهائم لأجر؟ فقال رسول الله ﷺ: \"في كل ذات كبد رطبة أجر\" (^٢).\n_________\n(^١) مولى أبي بكر بن عبد الرحمن.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ١٧٦١) في كتاب السلام، باب فضل ساقي البهائم المحترمة وإطعامها، من طريق قتيبة بن سعيد عن مالك به بتمامه، وأخرجه البخاري في صحيحه (مع فتح الباري ١٠/ ٤٣٧) في كتاب الأدب، باب رحمة الناس والبهائم، من طريق إسماعيل، حدثني مالك به نحوه.","vol":"12","page":364},{"text":"٥٧٧٦ - حدثنا الزعفراني (^١)، قال حدثنا أَبو قطن (^٢)، قال: قرأت على مالك بن أنس، قلت: حدثكم سمي، عن أبي صالح، كان أبي هريرة قال: قلنا يا رسول الله: \"ألنا أجر في البهائم؟ قال: نعم، في كل ذات كبد رطب أجر\" (^٣).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) عمرو بن الهيثم.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":365},{"text":"<span data-type='title' id=toc-867>باب تحريم التجارة في الخمر، وبيعها، والانتفاع بها بعد إباحتها، والدليل على أنه لا يحل إمسكاها ليصير خلًا</span>","vol":"12","page":366},{"text":"٥٧٧٧ - أخبرنا الصغاني، قال: أخبرنا هشام [¬*] بن القاسم، قال حدثنا شعبة، عن منصور (^١) والأعمش، عن أبي الضحى (^٢) عن مسروق عن عائشة قالت: لما نزلت الآيات (^٣) الأواخر من سورة البقرة خرج النبي ﷺ فقرأها، ونهى عن التجارة في الخمر (^٤).\n_________\n(^١) ابن المعتمر.\n(^٢) مسلم بن صبيح.\n(^٣) هي قوله تعالى: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ﴾ إلى آخر الآيات، كما جاء مصرحًا به في الحديث رقم (٥٧٨٢) وعند البخاري في صحيحه وكذا عند مسلم.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٦) في كتاب المساقاة، باب تحريم بيع الخمر، من طريق جرير، عن منصور به بتمامه، وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤١٧) في كتاب البيوع، باب تحريم التجارة في الخمر، من طريق شعبة به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (هشام)، وهو خطأ، وصوابه: (هاشم)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٧/ أ) والنسخة الخطية بدار الكتب المصرية (٥/ ق ٥/ أ)، وكذا في طبعة دار المعرفة (٥٣٤٣)، وهذا الحديث في الإتحاف (٢٢٧٧٦)، وقد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":366},{"text":"٥٧٧٨ - حدثنا أَبو داود الحراني، قال حدثنا وهب بن جرير، قال حدثنا شعبة، عن الأعمش، عن أبي الضحى بمثله \"فقرأهن في المسجد، وحرَّم التجارة في الخمر\" (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":366},{"text":"٥٧٧٩ - حدثنا يوسف القاضي (^١)، قال حدثنا أَبو الربيع، قال حدثنا جرير، عن منصور، عن أبي الضحى، عن مسروق، عن عائشة قالت: لما نزلت هذه الآيات من آخر سورة البقرة خرج رسول الله ﷺ، فقرأهن على الناس، ونهى عن التجارة في الخمر (^٢).\n_________\n(^١) يوسف بن يعقوب.\n(^٢) إسناده صحيح، انظر تخريج الحديث رقم (٥٧٧٧).","vol":"12","page":367},{"text":"٥٧٨٠ - حدثنا محمد بن أبي خالد الصومعي، قال حدثنا ابن مهران ومحمد بن الحسين قالا: عن جرير بمثله (^١).\nرواه غندر عن شعبة، عن الأعمش، عن منصور مثله (^٢).\n_________\n(^١) إسناده حسن، وانظر تخريجه في الحديث رقم (٥٧٧٧).\n(^٢) علقه المصنف وهو عند البخاري في صحيحه (مع فتح الباري ٨/ ٢٠٤) في كتاب التفسير موصولًا، قال: حدثنا بشر بن خالد، أخبرنا محمد بن جعفر، فذكره.","vol":"12","page":367},{"text":"٥٧٨١ - حدثنا أَبو داود السجزي، قال حدثنا مسلم بن إبراهيم، قال حدثنا شعبة، عن الأعمش، عن أبي الضحى بإسناده مثل شعبة عن منصور والأعمش، ح.\nوحدثنا الحسن بن عفان العامري، قال حدثنا ابن نمير (^١).\n_________\n(^١) تقدم تخريجه في الحديث (٥٧٧٧).","vol":"12","page":367},{"text":"٥٧٨٢ - وحدثنا الصغاني، قال حدثنا يعلى كلاهما عن الأعمش، عن مسلم عن مسروق، عن عائشة قالت: لما نزلت الآيات في آخر\n⦗٣٦٨⦘ سورة البقرة التي يذكر فيهن الرِّبا، خرج رسول الله ﷺ، فتلاهن على النَّاس، ثم حرَّم التجارة في الخمر (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٦) في كتاب المساقاة، باب تحريم بيع الخمر، من طريق أبي معاوية، عن الأعمش به نحوه.\nانظر سنن أَبي داود (٣/ ٧٥٩) في كتاب البيوع، باب ثمن الخمر والميتة، من طريق مسلم بن إبراهيم به.","vol":"12","page":367},{"text":"٥٧٨٣ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك بن أنس، عن زيد بن أسلم، عن عبد الرحمن بن وعلة السبائي من أهل مصر أنه سأل ابن عباس عن ما يعصر من العنب؟ فقال ابن عباس: أهدي إلى رسول الله ﷺ راوية خمر، فقال له رسول الله ﷺ: \"هل علمت أن الله ﷿ قد حرَّمها؟ \" قال: فسارَّ إنسانًا عنده، فقال له رسول الله ﷺ: \"بم ساررته؟ \" قال: أمرته أن يبيعها، قال: \"إن الذي حرَّم شرائها حرَّم بيعها\" قال: ففتح له المزادتين حتى ذهب ما فيهما (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٦) في كتاب المساقاة، باب تحريم بيع الخمر، من طريق حفص بن ميسرة، عن زيد بن أسلم، عن عبد الرحمن ابن وعلة به نحوه.","vol":"12","page":368},{"text":"٥٧٨٤ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب، قال:\n⦗٣٦٩⦘ أخبرني سليمان بن بلال، عن يحيى بن سعيد، عن عبد الرحمن -هو ابن وعلة- عن ابن عباس، عن رسول الله ﷺ مثله وقال فيه: حرَّم بيعها وثمنها (^١).\nرواه فليح، عن زيد بن أسلم، عن ابن وعلة، وقال: وأكل ثمنها (^٢).\n_________\n(^١) إسناده صحيح، وانظر ما قبله.\n(^٢) إسناده منقطع، وفليح صدوق كثير الخطأ، ولم أقف على من وصله.","vol":"12","page":368},{"text":"<span data-type='title' id=toc-868>باب تحريم بيع الميتة، والخنزير، والأصنام، والانتفاع بها، وبأثمانها</span>","vol":"12","page":370},{"text":"٥٧٨٥ - حدثنا عباس الدوري وأبو قلابة قالا: حدثنا أَبو عاصم، عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، عن عطاء، عن جابر ابن عبد الله أن رسول الله ﷺ قال يوم الفتح: \"إن الله ﷿ حرَّم الخمر، والميسر، والخنازير، وبيع الأصنام\" فقيل: يا رسول الله عما تقول في شحوم الميتة، يدهن به السفن، والأدم؟ فقال: \"قاتل الله اليهود حرَّمت عليهم الشحوم، فأَجْمَلُوها (^١)، وأكلوا أثمانها\" (^٢).\n_________\n(^١) يعني يذيبون الشحم ويخرجون شحمه. (النهاية ١/ ٢٩٨).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٧) في كتاب المساقاة، باب تحريم بيع الخمر والميتة والخنزير والأصنام، من طريق قتيبة بن سعيد، حدثنا ليث، عن يزيد بن أبي حبيب به نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٤٢٤) في كتاب البيوع، باب بيع الميتة والأصنام، بمثل ما أخرجه به مسلم.","vol":"12","page":370},{"text":"٥٧٨٦ - حدثنا أَبو داود السجزي، قال حدثنا بندار وأبو عاصم (^١)، قال حدثنا عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، قال: كتب إليّ عطاء، عن جابر، عن النبي ﷺ نحوه (^٢).\n_________\n(^١) النبيل.\n(^٢) إسناده صحيح، أخرجه أَبو داود في سننه (٣/ ٧٥٨) في كتاب البيوع، باب في ثمن الخمر والميتة، من طريق بندر به بتمامه، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":370},{"text":"٥٧٨٧ - وحدثنا أَبو بكر الجعفي (^١)، قال حدثنا أَبو أسامة، قال حدثنا عبد الحميد بن جعفر بإسناده حرم رسول الله ﷺ يوم فتح مكة بيع الخمر (^٢).\n_________\n(^١) ابن أخي حسين الجعفي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٧٨٥).","vol":"12","page":371},{"text":"٥٧٨٨ - حدثنا الربيع بن سليمان، قال حدثنا شعيب بن الليث، قال حدثنا الليث بن سعد، عن يزيد بن أبي حبيب أنه قال: سمعت عطاء ابن أبي رباح يقول: سمعت جابر بن عبد الله يقول وهو بمكة: إن النبي ﷺ عام الفتح قال: إن الله ﷿ ورسوله حرم بيع الخمر، والميتة، والخنزير، والأصنام، فقيل له عند ذلك يا رسول الله أرأيت شحوم الميتة؟ فإنه يدهن به السفن، ويدهن بها الجلود، ويستصبح الناس، قال: \"لا هي حرام\"، ثم قال رسول الله ﷺ عند ذلك: \"قاتل الله اليهود، إن الله لمَّا حرَّم عليهم الشحوم، أجملوه، فباعوه، وأكلوا ثمنه\" (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث رقم (٥٧٨٥).","vol":"12","page":371},{"text":"٥٧٨٩ - حدثنا الصغاني، قال حدثنا يونس بن محمد، قال حدثنا ليث بن سعد، عن يزيد بن أبي حبيب، عن عطاء عن جابر بن عبد الله، أن رسول الله ﷺ عام الفتح قال فذكر بمثله، لما حرم عليهم\n⦗٣٧٢⦘ شحومهما أجملوه، ثم باعوه فأكلوا ثمنه. الليث ذكر فيه: \"هو حرام\" أجملوه: أذابوه (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث رقم (٥٧٨٥).","vol":"12","page":371},{"text":"٥٧٩٠ - حدثنا محمد بن يحيى، قال حدثنا محمد بن عيسى، قال حدثنا سفيان بن عيينة. وأخبرني الزعفراني (^١)، عن سفيان بن عيينة، عن عمرو بن دينار، عن طاوس، عن ابن عباس قال: بلغ عمر أن سمرة باع الخمر فقال: قاتل الله سمرة، باع خمرًا! وقد قال رسول الله ﷺ: \"لعن الله اليهود، حرِّمت عليهم الشحوم، فجملوها فباعوها\" (^٢).\nوقال الزعفراني: بلغ عمر أن رجلًا باع الخمر فقال: قاتل الله فلانًا! وذكر مثله.\n_________\n(^١) الحسن بن محمد بن الصباح، والقائل: أخبرني هو أَبو عوانة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٧) في كتاب المساقاة، باب تحريم بيع الخمر والميتة والخنزير والأصنام، من طريق أبي بكر بن أبي شيبة وزهير ابن حرب، وإسحاق بن إبراهيم، قالوا: حدثنا سفيان بن عيينة به نحوه. وأخرجه كذلك من طريق يزيد بن زريع، حدثنا روح بن القاسم، عن عمرو بن دينار به مثله.","vol":"12","page":372},{"text":"٥٧٩١ - حدثنا الصومعي، قال حدثنا الحميدي، وأبو مسلم، وأبو نعيم، قالوا: حدثنا سفيان بن عيينة بإسناده نحوه (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":372},{"text":"٥٧٩٢ - حدثنا عباس الدوري، قال حدثنا أمية بن بسطام، قال\n⦗٣٧٣⦘ حدثنا يزيد بن زريع، عن روح بن القاسم، عن عمرو بن دينار، عن طاوس، عن ابن عباس، عن عمر بن الخطاب أنه قال: قاتل الله فلانًا حين يبيع الخمر! أما والله لقد سمع قول رسول الله ﷺ في يهود، حرِّمت عليهم الشحوم، فجملوها، ثم باعوها (^١).\n_________\n(^١) إسناده صحيح، وقد أخرج مسلم إسناده ولم يذكر المتن، بل أحال على متن رواية سفيان، عن عمرو. وتقدم تخريجه في الذي قبله.","vol":"12","page":372},{"text":"٥٧٩٣ - حدثنا أَبو يوسف القلوسي، قال حدثنا محمد بن المنهال، قال حدثنا يزيد بن زريع بإسناده قال: سمعت عمر يقول: قاتل الله سمرة، يبيع الخمر وقد سمع قول رسول الله ﷺ في اليهود \"إن الله حرّم عليهم الشحوم، فباعوها، وإن الله إذا حرَّم على قوم أكل شيء حرَّم عليهم ثمنه\" (^١). قال لنا الفريابي القاضي: إنما كان يأخذه سمرة في الجزية، ويبيعه، ليس بأنَّه استحلَّ بيعه.\n_________\n(^١) انظر تخريج الحديث رقم (٥٧٩٠).","vol":"12","page":373},{"text":"٥٧٩٤ - حدثنا محمد بن أحمد بن رزقان، قال حدثنا حجاج ابن محمد، عن ابن جريج، قال: حدثني ابن شهاب في حديث سعيد بن المسيب أنه حدثه عن ذلك عن أبي هريرة عن رسول الله ﷺ قال: \"قاتل الله اليهود، حرم الله عليهم الشحوم فباعوه، وأكلوا ثمنه\" (^١).\n_________\n(^١) في إسناده شيخ المصنف، لم أقف فيه على تجريح ولا تعديل، وقد أخرجه مسلم في =\n⦗٣٧٤⦘ = صحيحه (٣/ ١٢٠٨) في كتاب المساقاة، باب تحريم بيع الخمر والميتة والخنزير والأصنام، من طريق روح بن عبادة حدثنا ابن جريج به نحوه، وكذلك أخرجه من طريق يونس، عن ابن شهاب به بتمامه.","vol":"12","page":373},{"text":"٥٧٩٥ - حدثنا يوسف (^١)، قال حدثنا حجاج (^٢)، ح.\nوحدثنا الدبري (^٣) عن عبد الرزاق عن ابن جريج ولم يرفعاه.\nرواه أحمد بن شبيب، عن أبيه، عن يونس، عن الزهري سمعت ابن المسيب يقول: قال أَبو هريرة: قال رسول الله ﷺ بمثله (^٤).\nورواه حرملة، عن ابن وهب، عن يونس، عن الزهري بمثله (^٥).\n_________\n(^١) المصيصي.\n(^٢) ابن محمد الأعور، المصيصي.\n(^٣) إسحاق بن إبراهيم.\n(^٤) إسناده معلق، وقد تقدم تخريجه في الحديث رقم (٥٧٩٤) موصولًا.\n(^٥) أخرجه مسلم موصولًا في صحيحه (٣/ ١٢٠٨) في كتاب المساقاة، باب تحريم بيع الخمر والميتة والخنزير والأصنام عن حرملة به.","vol":"12","page":374},{"text":"٥٧٩٦ - حدَّثنَا عليُّ بن عبد الرحمن بن المغيرة (^١)، قال حدثنا أَبو الأسود النضر بن عبد الجبار (^٢)، قال: أخبرنا نافع بن يزيد، عن ابن الهاد، عن عبد الوهاب بن أبي بكر، عن ابن شهاب، عن سعيد ابن المسيب، عن أبي هريرة، عن رسول الله ﷺ قال: \"قاتل الله اليهود،\n⦗٣٧٥⦘ حرم الله عليهم الشحوم (^٣)، فباعوا، وأكلوا ثمنه\" (^٤).\n_________\n(^١) المخزومي مولاهم لقبه علّان، صدوق.\n(^٢) الرازي مولاهم.\n(^٣) في (ل) \"الشحم، فباعوه فأكلوا ثمنه\".\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٧٩٤).","vol":"12","page":374},{"text":"٥٧٩٧ - حدثني أَبو الحسن بن البنا (^١)، قال: حدثنا عبد الله ابن عبد الصمد البُحْري، قال حدثنا عبد الرزاق، عن معمر عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ مثله (^٢).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) في إسناده من لم أقف على ترجمته، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":375},{"text":"٥٧٩٨ - حدثنا أَبو داود السجزي، قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب، قال: حدثنا معاوية بن صالح، عن عبد الوهاب ابن بُخْت (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة أن رسول الله ﷺ قال: \"إن الله حرم الخمر وثمنها، وحرم الميتة وثمنها، وحرم الخنزير وثمنه\" (^٢).\n_________\n(^١) بُخت -بضم الموحدة وسكون المعجمة- من رجال التقريب (٤٢٥٤).\n(^٢) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه أَبو داود في سننه (٣/ ٧٥٦) في كتاب البيوع، باب في ثمن الخمر والميتة، من طريق أحمد ابن صالح به بتمامه.","vol":"12","page":375},{"text":"<span data-type='title' id=toc-869>[باب] بيان تحريم الذهب بالذهب، والورق بالورق إلا وزنًا بوزن، والدينار بالدينارين</span>","vol":"12","page":376},{"text":"٥٧٩٩ - ز- حدثنا أحمد بن عبد الرحمن بن وهب، قال حدثنا عمي (^١)، قال حدثنا مخرمة بن بكير، عن أبيه (^٢) قال: سمعت سالم أبا عبد الله مولى شداد يزعم أنه سمع أبا سعيد الخدري يحدث عن رسول الله ﷺ أنه سمعه يقول: \"دينار بدينار، ودرهم بدرهم، لا فضل بينهما، أو قال وزن بوزن\" (^٣).\n_________\n(^١) عبد الله بن وهب.\n(^٢) بكير بن عبد الله بن الأشج.\n(^٣) إسناده ضعيف، لأن فيه أحمد بن عبد الرحمن تغير بآخره، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":376},{"text":"٥٨٠٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني مالك، ح.\nوحدثنا يزيد بن سنان، قال حدثنا بشر بن عمر، قال: أخبرنا مالك، عن موسى بن تميم [¬*]، عن سعيد بن يسار، عن أبي هريرة قال: قال النبي ﷺ: \"الدينار بالدينار، والدرهم بالدرهم، لا فضل بينهما\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٢) في كتاب المساقاة، باب الصرف وبيع الذهب بالورق نقدًا، من طريق أبي طاهر، أخبرنا عبد الله بن وهب به، ومن طريق عبد الله بن مسلمة القعنبي، حدثنا سليمان بن بلال، عن موسى ابن =\n⦗٣٧٧⦘ = أبي تميم به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (بن تميم)، وهو خطأ، وصوابه: (بن أبي تميم)، ولعله خطأ طباعي؛ فقد ورد على الصواب في الحديث التالي، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٧٨/ ب) والنسخة الخطية بدار الكتب المصرية (٥/ ق ٧/ ب)، وكذا في طبعة دار المعرفة (٥٣٦٥)، وهذا الحديث في الإتحاف (١٨٧٧٢)، وقد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":376},{"text":"٥٨٠١ - حدثنا يزيد بن سنان، قال حدثنا القعنبي، ح.\nوحدثنا أَبو حميد العَوهي (^١)، قال حدثنا يحيى بن صالح، قالا: حدثنا سليمان بن بلال، عن موسى بن أبي تميم، عن سعيد بن يسار عن أبي هريرة قال: قال رسول الله ﷺ: \"الدينار بالدينار، والدرهم بالدرهم، ولا فضل بينهما\" (^٢).\n_________\n(^١) أحمد بن محمد بن المغيرة الأزدي الحمصي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":377},{"text":"٥٨٠٢ - حدثنا الصغاني وأبو أمية، قالا: حدثنا يعلى بن عبيد، قال حدثنا فضيل بن غزوان، عن ابن أبي نُعم (^١)، عن أبي هريرة، عن رسول الله ﷺ قال: \"إن الفضة بالفضة مثلًا بمثل، وزنًا بوزن، والذهب بالذهب مثلًا بمثل، وزنًا بوزن، فما زاد فهو ربا، ولا تباع الثمرة حتى يبدو صلاحها\" (^٢).\n_________\n(^١) عبد الرحمن البجلي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٢) في كتاب المساقاة، باب الصرف، وبيع الذهب بالورق نقدًا، من طريق ابن فضيل عن أبيه، به مثله، دون قوله \"ولا تباع الثمرة … الخ\".","vol":"12","page":377},{"text":"٥٨٠٣ - حدثنا عباس الدوري، قال حدثنا أمية (^١)، قال حدثنا\n⦗٣٧٨⦘ يزيد بن زريع، قال حدثنا روح (^٢)، عن سهيل (^٣)، عن أبيه (^٤)، عن أبي سعيد الخدري عن النبي ﷺ قال: \"الذهب بالذهب، والفضة بالفضة، مثلًا بمثل، سواء بسواء\" (^٥).\n_________\n(^١) ابن بسطام العيشي.\n(^٢) ابن القاسم.\n(^٣) ابن أبي صالح.\n(^٤) هو: أَبو صالح، ذكوان السمان الزيات.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٩) في كتاب المساقاة، باب الربا، من طريق يعقوب بن عبد الرحمن القاري، عن سهيل به بتمامه.","vol":"12","page":377},{"text":"٥٨٠٤ - حدثنا يونس بن حبيب، قال حدثنا أَبو داود (^١)، قال حدثنا وهيب، عن سهيل، عن أبيه، عن أبي سعيد، عن النبي ﷺ قال: \"لا تبيعوا الذهب إلا مثلًا بمثل، ولا تبيعوا الورق إلا مثلًا بمثل\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده حسن، وقد أخرجه أَبو داود الطيالسي في مسنده (ص ٢٩٠) من طريق وهيب به بتمامه، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":378},{"text":"٥٨٠٥ - حدثني مسدد، قال حدثنا قتيبة، قال حدثنا يعقوب ابن عبد الرحمن القاري، عن سهيل بإسناده \"لا تبيعوا الذهب بالذهب، ولا الورق بالورق إلا وزنًا بوزن، مثلًا بمثل، سواء بسواء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٠٣).","vol":"12","page":378},{"text":"٥٨٠٦ - حدثنا الصغاني ومحمد بن عبد الوهاب قالا: حدثنا قدامة ابن\n⦗٣٧٩⦘ محمد (^١)، قال حدثني مخرمة بن بكير عن أبيه (^٢)، قال: سمعت أبا كثير خلاد (^٣) مولى ابن مروان يقول: سمعت حنش (^٤) الصنعانِيّ يقول: أردت أن أبتاع من فضالة بن عبيد قلادة من السهمان (^٥)، فيها فصوص ولؤلؤ، وفيها ذهب، وهي ثمن ألف دينار، قال: إن شئت سمتك، وإن شئت حدثتك عن رسول الله ﷺ فإنَّا كنَّا يوم خيبر جعل على الغنائم سعد بن أبي وقَّاص وسعد بن عبادة فأرادوا أن يبيعوا الدينار بالثلاثة، والثلاثة بالخمسة، فقال رسول الله ﷺ: \"لا، إلا مثقالًا بمثقال\" (^٦).\n_________\n(^١) الأشجعي المدني.\n(^٢) بكير بن عبد الله بن الأشج.\n(^٣) خلاد بن عبد الرحمن، الأبناوي.\n(^٤) ابن عبد الله السبائي.\n(^٥) السهمان: جمع سهم وهو النصيب (من غنيمة المعركة وغيره). (النهاية ٢/ ٤٢٩).\n(^٦) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب بيع القلادة فيها خرز وذهب، من طريق خالد بن أبي عمران، عن حنش الصنعاني به نحوه.","vol":"12","page":378},{"text":"٥٨٠٧ - حدثنا علي بن حرب، قال: حدثنا عبد الله بن وهب، عن أبي هانئ الخولاني حميد بن هانئ (^١)، عن علي (^٢) بن رباح اللخمي قال:\n⦗٣٨٠⦘ سمعت فضالة بن عبيد يقول: أُتي النبي ﷺ بقلادة بخيبر، فيه ذهب وخرز، فأمر بالذهب فنزع وحده، وقال: \"الذهب بالذهب وزنًا بوزن\" (^٣).\n_________\n(^١) لا بأس به، وقال الدارقطني: لا بأس ثقة، وقال ابن عبد البر: هو عندهم صالح الحديث لا بأس به. (تهذيب التهذيب ٣/ ٥٠).\n(^٢) المشهور في اسمه (عُلَيّ) بالتصغير. تقريب التهذيب (٤٧٣٢).\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب بيع القلادة فيها خرز وذهب، من طريق أبي طاهر، أخبرنا ابن وهب وبه فذكره بتمامه.","vol":"12","page":379},{"text":"٥٨٠٨ - حدثنا الصومعي (^١)، قال حدثنا الغَزِّي (^٢)، قال حدثنا حيوة (^٣)، قال حدثنا أبو هانئ بمثله (^٤).\n_________\n(^١) محمد بن أبي خالد.\n(^٢) عبد الله بن محمد بن عمرو.\n(^٣) ابن شريح التجيبي، المصري، أَبو زرعة.\n(^٤) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":380},{"text":"٥٨٠٩ - حدثنا علي بن حرب الطائي ويونس بن عبد الأعلى، قال علي: حدثنا، وقال يونس: أخبرنا ابن وهب، قال حدثنا عمرو ابن الحارث وقرة بن عبد الرحمن المعافري أن عامر بن يحيى المعافري أخبرهما عن حنش بن عبد الله قال: كنا مع فضالة بن عبيد في غزوة، فصارت لي ولأصحابي قلادة فيها ذهب، وورِقٌ، وجوهرٌ، قال علي: فوقعت لي فيها ذهب، وخرز، وجوهر، فأردت أن أشتريها، فسألت فضالة ابن عبيد، قال: انزع ذهبها واجعله في كفة، واجعل ذهبك في كفة، ثم لا تأخذن إلا مثلًا بمثل، فإني سمعت رسول الله ﷺ يقول: من كان يؤمن\n⦗٣٨١⦘ بالله واليوم الآخر، فلا يأخذن إلا مثلًا بمثل (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٤) في كتاب المساقاة، باب بيع القلادة فيها خرز وذهب، من طريق أبي طاهر، أخبرنا وهب عن قرة ابن عبد الرحمن به بتمامه.","vol":"12","page":380},{"text":"٥٨١٠ - حدثنا محمد بن عبد الوهاب، قال حدثنا قدامة، حدثنا مخرمة، عن أبيه، عن عمرو بن الحارث بإسناده مثله (^١).\n_________\n(^١) إسناده ضعيف لضعف قدامة الأشجعي، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":381},{"text":"<span data-type='title' id=toc-870>[باب] بيان حظر بيع الذهب بالذهب، والوَرِقِ بالوَرِقِ إلا مثلًا بمثل، يدًا بيد، هاء وهاء، وحظر بيع الفضة بالذهب، والذهب بالفضة</span>","vol":"12","page":382},{"text":"٥٨١١ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، ح.\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكًا حدثه عن نافع، عن أبي سعيد الخدري أن رسول الله ﷺ قال: \"لا تبيعوا الذهب بالذهب إلّا مثلًا بمثل، ولا تُشِفُّوا (^١) بعضها على بعض، ولا تبيعوا الورِق بالورِق إلا مثلًا بمثل ولا تُشِفُّوا بعضها على بعض، ولا تبيعوا منها غائبًا بناجز\" (^٢).\n_________\n(^١) أي لا تزيدوا. (النهاية ٢/ ٤٨٨).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٨) في كتاب المساقاة، باب الربا، من طريق يحيى بن يحيى عن مالك، ومن طريق قتيبة بن سعيد ومحمد بن رمح كلاهما عن الليث عن نافع به نحوه.","vol":"12","page":382},{"text":"٥٨١٢ - حدثنا محمد بن عبد الملك الواسطي، قال حدثنا يزيد ابن هارون، قال: أخبرنا يحيى بن سعيد لأن نافعًا أخبره أن عمرو بن ثابت العُتَوَاري (^١) ذكر لعبد الله بن عمر أنه سمع أبا سعيد الخدري يحدث أنه سمع\n⦗٣٨٣⦘ رسول الله ﷺ يقول: \"الدينار بالدينار، والدرهم بالدرهم، ليس بينهما فضل، فمشى ابن عمر معه، ومعه نافع إلى أبي سعيد الخدري حتى دخل عليه فسأله عن الحديث، فقال أَبو سعيد وأشار بأصبعه إلى عينيه، وأذنيه، فقال: بصر عيني (^٢)، وسمع أذني رسول الله ﷺ يقول: \"الدينار بالدينار، والدرهم بالدرهم، ليس بينهما فضل، ولا يباع عاجل بآجل\" (^٣).\n_________\n(^١) قال الإمام أَبو زرعة العراقي في كتابه المستفاد من مبهمات المتن والإسناد (٢/ ٧٩٢) =\n⦗٣٨٣⦘ = تعليقًا على رواية مسلم: أخبرني رجل من بني ليث: هو عمرو بن ثابت العُتواري -بضم العين، وإسكان التاء- قلت: وثقه ابن حبان ولم يذكر فيه ابن أبي حاتم جرحًا ولا تعديلًا. (الثقات ٥/ ١٧١، الجرح والتعديل ٦/ ٢٢٣).\n(^٢) في المصرية (عيناي، أذناي).\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٩) في كتاب المساقاة، باب الربا، من طريق محمد بن المثنى، عن ابن أبي عدي، عن ابن عون، عن نافع، إلا أن مسلما ذكر الإسناد، وأحال على من رواية الليث عن نافع، وأبا عوانة ذكر الإسناد والمتن معًا.","vol":"12","page":382},{"text":"٥٨١٣ - حدثنا محمد بن حيوية، قال حدثنا حجاج بن منهال، قال حدثنا جرير بن حازم، عن نافع قال: حدث رجل ابن عمر بحديث عن أبي سعيد، عن رسول الله ﷺ قال: فأخذ الرجل بيد ابن عمر، فقال أَبو سعيد: بصر عيني، وسمع أذني، قالها ثلاثًا، من رسول الله ﷺ وهو يقول: \"لا تبيعوا الذهب بالذهب، ولا الورق بالورق إلا مثلًا بمثل، سواء بسواء، ولا تشفُّوا بعضها على بعض، ولا تبيعوا منها شيئًا غائبًا بناجز\" (^١).\n⦗٣٨٤⦘ ذكر أَبو الجُماهِر (^٢) عن علي بن عياش، قال حدثنا شعيب، عن نافع أن رجلًا حدث عبد الله بن عمر بنحوه (^٣).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٨) في كتاب المساقاة، باب الربا، من طريق الليث، عن نافع أن ابن عمر قال له رجل من بني ليث فذكره نحوه، =\n⦗٣٨٤⦘ = وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٧٩) في كتاب البيوع، باب بيع الفضة بالفضة، من طريق مالك عن نافع به مختصرًا بذكر المرفوع.\n(^٢) محمد بن عثمان التنوخي.\n(^٣) إسناده منقطع، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":383},{"text":"٥٨١٤ - حدثنا محمد بن عبد الملك الدقيقي، قال حدثنا يزيد ابن هارون، قال: أخبرنا ابن عون، عن نافع، قال: كان رجل يحدِّث ابن عمر، عن أَبي سعيد الخدري في الصرف، فقام أَبو سعيد فنزل هذه الدار، فأخذ ابن عمر بيدي ويد الرجل حتى أتينا أبا سعيد، فقام عليه فقال: ما يحدثني هذا عنك؟ فقال أَبو سعيد: بصر عيني، وسمع أذني، وأشار بأصبعه إلى عينيه وأذنيه، قال: فما نسيت قوله بأصبعيه من رسول الله ﷺ أنه نهى عن بيع الذهب بالذهب، والفضة بالفضة إلا سواء بسواء، أو قال: مثلًا بمثل، ولا تبيعوا غائبًا بناجز ولا تشفُّوا أحدهما على الآخر (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٩) في كتاب المساقاة، باب الربا، من طريق محمد بن المثنى، حدثنا ابن أبي عدي، عن ابن عون به إلا أن مسلما ساق الإسناد، وأحال على متن رواية الليث وأبو عوانة ذكر الإسناد والمتن معا.","vol":"12","page":384},{"text":"٥٨١٥ - حدثنا يونس بن عبد الأعلى وأحمد بن شيبان الرملي،\n⦗٣٨٥⦘ قالا: حدثنا سفيان بن عيينة، عن الزهري، عن (^١) مالك بن أوس ابن الحدثان النصري يقول: سمعت عمر يقول: قال رسول الله ﷺ: \"الذهب بالذهب ربا إلا هاء وهاء، والورق بالورق ربا إلا هاء وهاء، والبر بالبر ربا إلا هاء وهاء، والتمر بالتمر ربا إلا هاء وهاء، والشعير بالشعير ربا إلا هاء وهاء\" إلا أن يونس قال: الذهب بالورق ربا إلا هاء وهاء (^٢).\n_________\n(^١) في (ل) (سمع).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٩) في كتاب المساقاة، باب الصرف وبيع الذهب بالورق نقدًا، من طريق أبي بكر بن أبي شيبة وزهير بن حرب وإسحاق بن عيينة، عن الزهري به. إلا أن مسلما ساق الإسناد وأحال على متن رواية الليث عن الزهري، وأبا عوانة ذكر الإسناد والمتن.\nوأخرجه البخاري في صحيحه (فتح الباري ٤/ ٣٤٧) في كتاب البيوع، باب ما يذكر في بيع الطعام والحكرة، من طريق عمرو بن دينار عن الزهري به نحوه، إلا أنه قال: الذهب بالورق.\nقال الحافظ ابن حجر: هكذا رواه أكثر أصحاب الزهري، وقال بعضهم فيه الذهب بالذهب.","vol":"12","page":384},{"text":"٥٨١٦ - أخبرني العباس بن الوليد بن مزيد فيما قرأته عليه قال: أخبرني أبي (^١)، قال حدثنا الأوزاعي، ح.\nوحدثنا محمد بن عوف الحمصي، قال حدثنا أَبو المغيرة (^٢)، قال\n⦗٣٨٦⦘ حدثنا الأوزاعي، قال: حدثني الزهري، قال حدثني مالك بن أوس بن الحدثان قال: أقبلت بمائة دينار أصرفها، فوجدني عمر ابن الخطاب عند دار ابن العجماء، فقال لي طلحة ابن عبيد الله: يا مالك ما هذه؟ قلت: مائة دينار أصرفها، قال: قد أخذتها حتى يأتيني خازني من الغابة، قال عمر: لا والله، لا يفارقه حتى تعطيه صرفها فإني سمعت رسول الله ﷺ يقول: \"الذهب بالورق ربا إلا هات (^٣) وهات، والحنطة بالحنطة ربا إلا هاء وهات، والتمر بالتمر ربا إلا هاء وهات، والشعير بالشعير ربا إلا هاء وهات\" (^٤)، إلا أن أبا المغيرة قال: غلامي من الغابة.\n_________\n(^١) الوليد بن مزيد البيروتي.\n(^٢) عبد القدوس بن الحجاج.\n(^٣) في (ل) \"إلا هاء وهاء\".\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨١٥).","vol":"12","page":385},{"text":"٥٨١٧ - حدثنا أَبو داود الحرَّاني، قال حدثنا أيوب بن خالد، قال: حدثنا الأوزاعي بمثله (^١).\n_________\n(^١) إسناده ضعيف لضعف أيوب بن خالد، لكن تابعه أَبو المغيرة كما تقدم في الحديث الذي قبله، ويحيى بن كثير في الحديث الذي بعده.","vol":"12","page":386},{"text":"٥٨١٨ - حدثنا زكريا بن يحيى أَبو عبد الرحمن خياط السنة والحارث ابن أبي أسامة، قالا: حدثنا هدبة بن خالد، قال حدثنا همام بن يحيى، قال حدثنا يحيى بن أبي كثير، قال حدثنا عبد الرحمن بن عمرو الأوزاعي أن محمد بن مسلم بن شهاب حدثه أن مالك بن أوس بن الحدثان قال: انطلقت بمائة دينار أصرفها، فلقيت طلحة بن عبيد الله في ظل دار\n⦗٣٨٧⦘ بني فلان، فاستامها مني إلى أن يأتي خازنه من الغابة، فسمع ذلك عمر فسأله، فقال طلحة: دنانير أردتها [إلى] (^١) أن يأتي خازني من الغابة، فقال عمر: لا تفارقه حتى تنفذه، قال رسول الله ﷺ: \"الذهب بالورق ربا هاء وهات، والبر بالبر ربا إلا هاء وهات، والشعير بالشعير ربا إلا هاء وهات، والتمر بالتمر ربا إلا هاء وهات\" (^٢).\n_________\n(^١) ما بين المعكوفتين من (ل).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٨١٥).","vol":"12","page":386},{"text":"٥٨١٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، ح.\nوحدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، عن ابن شهاب، عن مالك بن أوس بن الحدثان أنه أخبره أنه التمس صرفًا بمائة دينار، قال: فدعاني طلحة بن عبيد الله، فتراوضنا حتى اصطرف مني، وأخذ الذهب يقلِّبها في يده، ثم قال: حتى يأتي خازني من الغابة، وعمر بن الخطاب يسمع، فقال عمر: لا والله لا تفارقه حتى تأخذ منه، ثم قال: قال رسول الله ﷺ: \"الذهب بالذهب ربا إلا هاء وهاء، والتمر بالتمر ربا إلا هاء وهاء، والبر بالبر ربا إلا هاء وهاء، والشعير [بالشعير] [¬*] ربا إلا هاء وهاء\" (^١). إلا أن الشافعي قال: الذهب بالورق ربا.\n⦗٣٨٨⦘ وكذلك حدثنا الصغاني، قال: حدثنا عبد الله بن يوسف، قال: حدثنا مالك، فقال: الذهب بالورق (^٢).\nقال الشافعي (^٣): قرأته على مالك صحيحًا لا شك، ثم طال على الزمان فشككت \"في جاريتي\" أو خازني، وغيري يقول: خازني.\n_________\n(^١) إسناده صحيح، وقد أخرجه الشافعي في مسنده (٥٣٨)، وقد تقدم تخريجه في =\n⦗٣٨٨⦘ = الحديث الذي قبله، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم.\n(^٢) انظر موطأ مالك (ص ٤٩٤) في كتاب البيوع، باب ما جاء في الصرف.\n(^٣) انظر مسند الشافعي حديث رقم (٥٣٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٨١/ أ).","vol":"12","page":387},{"text":"٥٨٢٠ - وحدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: حدثنا ابن عيينة، عن ابن شهاب، بمعنى حديث مالك وقال: حتى يأتي خازني من الغابة، فحفظته بلا شك فيه (^١).\n_________\n(^١) إسناده صحيح.","vol":"12","page":388},{"text":"٥٨٢١ - حدثنا شعيب بن شعيب بن إسحاق، قال: حدثنا مروان ابن محمد، قال: حدثنا الليث، ح.\nوحدثنا الصاغاني، قال: حدثنا أَبو النضر، قال: حدثنا الليث، قال: حدثني ابن شهاب، عن مالك بن أوس بن الحدثان قال: أقبلت أقول: من يصطرف الدراهم، فقال طلحة ابن عبيد الله، وهو عند عمر ابن الخطاب: أرنا ذهبك ثم أئتنا إذا جاء خازننا نعطيك ورقك، قال عمر بن الخطاب: كلا والله لتعطينه ورقه، أو لتردن عليه ذهبه فإن\n⦗٣٨٩⦘ رسول الله ﷺ قال: الذهب بالورِق ربا إلا هاء وهاء، والبر بالبر ربا إلا هاء وهاء، والشعير بالشعير ربا إلا هاء وهاء، والتمر بالتمر ربا إلا هاء وهاء\" (^١).\n_________\n(^١) إسناده صحيح، وانظر تخريج الحديث رقم (٥٨١٥).","vol":"12","page":388},{"text":"٥٨٢٢ - حدثنا أبو داود الحراني وعباس الدوري، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي (^١)، عن صالح (^٢)، عن ابن شهاب، أن مالك بن أوس [الحدثاني] (^٣) أخبره أنه خرج بمائة دينار يصرفها، وذكر الحديث \"الذهب بالورق ربا إلا هاء وهاء\" وذكر الحديث (^٤).\n_________\n(^١) إبراهيم بن سعد الزهري.\n(^٢) ابن كيسان.\n(^٣) ما بين المعكوفتين من المصرية.\n(^٤) إسناده صحيح، تقدم تخريجه في الذي قبله.","vol":"12","page":389},{"text":"٥٨٢٣ - حدثني جعفر بن محمد القلانسي بالرملة، قال: حدثنا أحمد بن يونس (^١)، قال: حدثنا سعيد بن سالم القداح، عن أيمن بن نابل قال: نبئت عن ابن شهاب، عن مالك بن أوس قال: أقبلت أقول: من يصطرف الدراهم، فقال طلحة بن عبيد الله وهو عند عمر: أرني ذهبك، ثم ائتنا إذا جاءنا نعطيك ورقك، قال: كلا والله لتعطينه ورقك،\n⦗٣٩٠⦘ أو لتردنَّ عليه ذهبه، فإن رسول الله ﷺ قال: \"الذهب بالورق ربا إلا هاء وهاء، والشعير بالشعير ربا إلا هاء وهاء، والتمر بالتمر ربا إلا هاء وهاء، والبر بالبر ربا إلا هاء وهاء\" (^٢).\n_________\n(^١) هو: أحمد بن عبد الله بن يونس اليربوعي.\n(^٢) في إسناده من لم أقف على ترجمته، وفيه انقطاع، لكن أخرجه مسلم في صحيحه (٣/ ١٢١١) موصولًا عن ابن شهاب. انظر الحديث رقم (٥٨١٥).","vol":"12","page":389},{"text":"٥٨٢٤ - حدثنا أحمد بن يوسف السلمي، ومحمد بن عبد الله ابن مهل، ومحمد بن إسحاق بن الصباح، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، قال: أخبرني مالك بن أوس [بن الحدثان] (^١) قال: صرفت من طلحة بن عبيد الله ورِقًا بذهب فقال: أنظرني حتى يأتينا خازننا من الغابة، فسمعها عمر بن الخطاب فقال: لا والله! لا تفارقه حتى تستوفي منه صرفه فإني سمعت رسول الله ﷺ يقول: \"الذهب بالورق ربا إلا هاء وهاء، والبر بالبر ربا إلا هاء وهاء، والشعير بالشعير ربا إلا هاء وهاء، والتمر بالتمر ربا إلا هاء وهاء\" (^٢). وقال ابن مهل: حتى يستوفي منك صرفك.\n_________\n(^١) ما بين المعكوفتين من المصرية.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨١٥).","vol":"12","page":390},{"text":"<span data-type='title' id=toc-871>باب حظر بيع البر بالبر، والشعير بالشعير، والتمر بالتمر، والملح بالملح إلا سواء بسواء، عينًا بعين</span>","vol":"12","page":391},{"text":"٥٨٢٥ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان الثوري، عن خالد الحذاء، عن أبي قلابة (^١)، عن أبي الأشعث (^٢) عن عبادة بن الصامت قال: قال رسول الله ﷺ \"الذهب بالذهب وزنًا بوزن، والفضة بالفضة وزنًا بوزن، والملح بالملح مثلًا بمثل، والشعير بالشعير، والتمر بالتمر، والبر بالبر مثلًا بمثل، فمن زاد أو استزاد فقد أربى، وبيعوا الذهب بالفضة يدًا بيد كيف شئتم، والملح بالتمر، والشعير بالبر يدًا بيد كيف شئتم\" (^٣).\n_________\n(^١) عبد الله بن زيد الجرمي.\n(^٢) شراحيل بن آدة الصنعاني.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١١) في كتاب المساقاة، باب الصرف وبيع الذهب بالورق نقدًا من طريق وكيع، قال: حدثنا سفيان به بتمامه، ومن طريق أيوب، عن أبي قلابة به مطولًا مع ذكر قصة سبب تحديث أبي عبادة بهذا الحديث. وسيأتي برقم (٥٨٢٨).","vol":"12","page":391},{"text":"٥٨٢٦ - حدثنا بكار بن قتيبة البكراوي، قال: حدثنا حسين ابن حفص (^١)، قال: حدثنا سفيان الثوري بمثله إلى قوله فمن زاد أو استزاد\n⦗٣٩٢⦘ فقد أربى (^٢).\n_________\n(^١) الهمداني.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":391},{"text":"٥٨٢٧ - حدثنا أبو داود السجزي، قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا سفيان. بإسناده؛ مثل حديث الفريابي \"والتمر بالتمر مثلًا بمثل، يدًا بيد، فإذا اختلفت هذه الأصناف فبيعوا كيف شئتم إن كان يدًا بيد\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه أبو داود في سننه في كتاب البيوع، باب في الصرف، من طريق أبي بكر بن أبي شيبة به بتمامه. وقد تقدم تخريجه في الحديث رقم (٥٨٢٥).","vol":"12","page":392},{"text":"٥٨٢٨ - حدثنا أبو أمية ومحمد بن حيّويه قالا: حدثنا سليمان ابن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة قال: كنت في حلقة بالشام فيها مسلم بن يسار، قال فجاء أبو الأشعث الصنعاني، فقال القوم: أبو الأشعث! أبو الأشعث! فأوسعوا له، فجاء فجلس، فقلت له: يا أبا الأشعث حدث أخاك حديث عبادة ابن الصامت، فقال: كنا في غزاة مع معاوية، فغنم الناس غنائم فيها آنية من فضة، فأمر معاوية رجلًا أن يبيعها الناس في أعطياتهم، فتبايعوا بها، فبلغ ذلك عبادة فقال: \"إني سمعت رسول الله ﷺ ينهى عن بيع الذهب بالذهب، والفضة بالفضة، والتمر بالتمر، والبر بالبر، والشعير بالشعير، والملح بالملح، إلا سواء بسواء، عينًا بعين، مثلًا بمثل، فمن\n⦗٣٩٣⦘ زاد أو استزاد فقد أربا\" فردّ الناس ما كانوا أخذوا، فذهب الرجل إلى معاوية فأخبره، فقام خطيبًا، فقال \"ألا ما بال رجال يحدثون عن رسول الله ﷺ بأحاديث، قد شهدناه ورأيناه لم نسمعها منه، فقام عبادة فأعاد الحديث فقال: والله لنحدثن بما سمعنا من رسول الله ﷺ وإن زعم معاوية، أو قال: كره معاوية، والله ما أبالي أن لا أصحبه في جنده ليلة سوداء (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٢٥).","vol":"12","page":392},{"text":"٥٨٢٩ - قال: حدثنا يزيد بن سنان البصري، قال: حدثنا أبو الربيع الزهراني، قال: حدثنا حماد بن زيد بإسناده بمعناه بمثله إلا أنَّه لم يذكر عينًا بعين (^١).\n_________\n(^١) انظر تخريج الحديث رقم (٥٨٢٥).","vol":"12","page":393},{"text":"٥٨٣٠ - حدثنا أبو زيد النميري عمر بن شبة، قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي، قال: حدثنا أيوب يعني السختياني، عن أبي قلابة، عن أبي الأشعث، قال: كنا (^١) في غزاة، فكان فيها معاوية، فأصبنا ذهبًا وفضة، فأمر معاوية رجلًا أن يبيعها الناس بأعطياتهم، فسارع الناس فيها، فقام عبادة بن الصامت فنهاهم فردوها، فأتى الرجل معاوية فشكا إليه عبادة، فقام معاوية خطيبًا فقال: ما بال رجال\n⦗٣٩٤⦘ يحدثون عن رسول الله ﷺ أحاديث يكذبون عليه فيها، لم يسمعها، فقام عبادة فقال: والله لنحدثن عن رسول الله ﷺ وإن كره معاوية، قال رسول الله ﷺ: \"لا تبيعوا الذهب بالذهب، ولا الفضة بالفضة، ولا البر بالبر، ولا الشعير بالشعير، ولا التمر بالتمر، ولا الملح بالملح، إلا مثلًا بمثل، سواء بسواء، عينًا بعين\" (^٢).\n_________\n(^١) في المصرية (كنت).\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (١٣/ ١٢١) في كتاب المساقاة، باب الربا، من طريق حماد بن زيد. وقد أخرجه الطحاوي في شرح معاني الآثار (٤/ ٧٦) في كتاب البيوع، باب القلادة تباع بذهب وفيها خرز وذهب، من طريق محمد ابن إدريس، قال: أخبرنا عبد الوهاب به فذكره بتمامه.","vol":"12","page":393},{"text":"٥٨٣١ - حدثنا أبو عبيدة السري بن يحيى، قال: حدثنا أبو نعيم، ح.\nوحدثنا أبو أمية، قال: حدثنا أبو نعيم ومحمد بن عرعرة قالا: حدثنا إسماعيل ابن مسلم العبدي، قال: حدثنا أبو المتوكل الناجي (^١)، عن أبي سعيد الخدري، عن نبي الله ﷺ قال: \"الذهب بالذهب مثلًا بمثل، فمن زاد أو استزاد فقد أربى، والفضة بالفضة مثلًا بمثل فمن زاد أو استزاد فقد أربا، والبر بالبر مثلًا بمثل فمن زاد أو استزاد فقد أربا، والشعير بالشعير مثلًا بمثل فمن زاد أو استزاد فقد أربا، والتمر بالتمر مثلًا بمثل فمن زاد أو استزاد فقد أربا، والملح بالملح\n⦗٣٩٥⦘ مثلًا بمثل فمن زاد أو استزاد فقد أربا\" (^٢).\n_________\n(^١) علي بن داود البصري.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١١) في كتاب المساقاة، باب الصرف، وبيع الذهب بالورق نقدًا، من طريق وكيع، حدثنا إسماعيل بن مسلم العبدي، به نحوه، ومن طريق سليمان الرَّبَعي، حدثنا أبو المتوكل فذكر الإسناد ولم يذكر المتن.","vol":"12","page":394},{"text":"٥٨٣٢ - حدثنا أبو داود الحراني، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا إسماعيل بن مسلم بمثله \"والفضة بالفضة مثلًا بمثل، وزنًا بوزن بمثله والملح بالملح، الآخذ والمعطي سواء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":395},{"text":"٥٨٣٣ - حدثنا الدقيقي (^١) وعيسى بن أحمد (^٢) قالا: [ثنا] [¬*] يزيد بن هارون، قال: حدثنا سليمان بن علي الربعي، قال: حدثنا أبو المتوكل الناجي، عن أبي سعيد الخدري قال: قال رسول الله ﷺ: \"الذهب بالذهب، والفضة بالفضة، والتمر بالتمر، والشعير بالشعير، والملح بالملح، سواء بسواء، من زاد أو استزاد فقد أربا، الآخذ والمعطي سواء\" (^٣).\n⦗٣٩٦⦘ وذكر [عيسى بن أحمد] (^٤)، قال: حدثنا يزيد بن هارون، قال: أخبرنا سليمان بن علي بإسناده \"الذهب بالذهب مثلًا بمثل، والفضة بالفضة مثلًا بمثل، يدًا بيد، والسمن بالسمن مثلًا بمثل، يدًا بيد، والبر بالبر مثلًا بمثل يدًا بيد، والشعير بالشعير مثلًا بمثل، يدًا بيد\" (^٥) ثم ذكر مثله.\n_________\n(^١) محمد بن عبد الملك.\n(^٢) العسقلاني.\n(^٣) إسناده صحيح، وقد ساق مسلم هذا الإسناد ولم يذكر المتن، انظر تخريجه في الحديث رقم (٥٨٣٠).\n(^٤) في الأصل (أحمد بن عيسى) وصوبته من النسخة المصرية، وهو عيسى بن أحمد ابن عيسى البلخي.\n(^٥) إسناده معلق، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم بل على الكتب الستة ولم أقف على من ذكر السمن بالسمن والله أعلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٨٣/ أ).","vol":"12","page":395},{"text":"٥٨٣٤ - حدثنا محمد بن الجنيد الدقاق، قال: حدثنا الوليد ابن القاسم، قال: حدثنا فضيل بن غزوان، قال: حدثنا أبو زرعة (^١)، عن أبي هريرة، عن النبي ﷺ قال: \"إن الدينار بالدينار، والدرهم بالدرهم، وزنًا بوزن، والحنطة بالحنطة، والشعير بالشعير، والملح بالملح مثلًا بمثل إلا ما اختلفت ألوانه\" (^٢).\n_________\n(^١) ابن عمرو بن جرير البجلي.\n(^٢) إسناده حسن، وقد أخرج مسلم في صحيحه (٣/ ١٢١١) في كتاب المساقاة، باب الصرف وبيع الذهب بالورق نقدًا، من طريق ابن فضيل، عن أبيه، به نحوه.","vol":"12","page":396},{"text":"٥٨٣٥ - حدثنا الصغاني، قال: حدثنا معلى بن منصور، قال: حدثنا المحاربي (^١)، قال: حدثنا فضيل بن غزوان، عن أبي زرعة، عن\n⦗٣٩٧⦘ أبي هريرة، عن النبي ﷺ قال: \"التمر بالتمر، والحنطة بالحنطة، والزبيب بالزبيب، والملح بالملح مثلًا بمثل إلا ما اختلفت ألوانه\" (^٢).\nرواه أبو كريب، عن محمد بن فضيل، عن أبيه بمثل حديث المحاربي (^٣).\n_________\n(^١) عبد الرحمن بن محمد.\n(^٢) إسناده حسن، والمحاربي مدلس، لكنه صرح بالتحديث، تقدم تخريجه في الحديث الذي قبله.\n(^٣) ومن هذا الطريق أخرجه مسلم في صحيحه كما تقدم في الحديث رقم (٥٨٣٤).","vol":"12","page":396},{"text":"٥٨٣٦ - حدثنا ابن أبي الحنين (^١)، قال: حدثنا عارم (^٢)، ح.\nوحدثنا أبو أمية، قال: حدثنا عبد الله (^٣) عن عبد الله يعني ابن المبارك عن فضيل بن غزوان وإسناده قال: قال النبي ﷺ: \"الذهب بالذهب مثلًا بمثل، والفضة بالفضة مثلًا بمثل، وما زاد فهو ربا\" (^٤).\n_________\n(^١) محمد بن الحسين بن موسى، قال ابن أبي حاتم عنه: صدوق، وذكره ابن حبان في الثقات.\n(^٢) محمد بن الفضيل.\n(^٣) ابن مسلمة القعنبي.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٨٣٤).","vol":"12","page":397},{"text":"<span data-type='title' id=toc-872>باب الأخبار (^١) الدالة على إباحة بيع الذهب بالفضة كيف شاء البائع والمشتري، وبيان الأخبار المعارضة لإباحته المحظورة بيع أحدهما بالآخر دينًا</span>\n_________\n(^١) في (ل) (باب ذكر الخبر).","vol":"12","page":398},{"text":"٥٨٣٧ - حدثنا أبو أمية والصغاني قالا: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب، قال: حدثنا يحيى بن أبي إسحاق، عن عبد الرحمن بن أبي بكرة، عن أبيه قال: \"نهى رسول الله ﷺ أن تباع الفضة بالفضة، والذهب بالذهب إلا بسواء، وأمرنا أن نبيع الفضة بالذهب، والذهب بالفضة كيف شئنا\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب النهي عن بيع الورق بالذهب دينًا، من طريق عباد بن العوام، أخبرنا يحيى بن إسحاق به نحوه.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٧٩) في كتاب البيوع، باب الذهب بالذهب، من طريق إسماعيل بن علية عن يحيى بن أبي إسحاق به نحوه.","vol":"12","page":398},{"text":"٥٨٣٨ - حدثنا يزيد بن عبد الصمد الدمشقي، وإبراهيم بن أبي داود الأسدي، وأبو زرعة عبد الرحمن بن عمرو الدمشقي، وعمران بن بكار الحمصي، قالوا: حدثنا يحيى بن صالح الوحاظي، قال: حدثنا معاوية ابن سلَّام، عن يحيى بن أبي كثير، عن يحيى بن أبي إسحاق أن عبد الرحمن ابن أبي بكرة أخبره أن أبا بكرة قال: \"نهانا رسول الله ﷺ أن نبيع الفضة\n⦗٣٩٩⦘ بالفضة إلا عينًا بعين، سواء بسواء\" (^١) وقال رسول الله ﷺ: \"بيعوا الذهب بالفضة كيف شئتم، والفضة بالذهب كيف شئتم يدًا بيد\".\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب النهي عن بيع الورق بالذهب دينا، من طريق إسحاق بن منصور، أخبرنا يحيى ابن صالح به، إلا أن مسلما ساق الإسناد وأحال بالمتن على رواية عباد بن العوام عن يحيى بن أبي إسحاق، وأبو عوانة ساق الإسناد والمتن معا.","vol":"12","page":398},{"text":"٥٨٣٩ - حدثنا عباس الدوري، قال: حدثنا معلى بن منصور، قال: حدثنا عبد العزيز بن المختار، عن يحيى بن أبي إسحاق، عن عبد الرحمن ابن أبي بكرة، عن أبيه قال: \"نهى رسول الله ﷺ أن نبيع الذهب بالذهب، والفضة بالفضة إلَّا مثلًا بمثل، وأمرنا أن نبيع الذهب بالفضة، والفضة بالذهب كيف شئنا\" (^١).\n_________\n(^١) إسناده صحيح، انظر تخريجه الحديث رقم (٥٨٣٧).","vol":"12","page":399},{"text":"٥٨٤٠ - حدثنا عبد الرحمن بن بشر (^١)، قال: حدثنا يحيى بن سعيد، عن شعبة، قال: حدثنا حبيب بن أبي ثابت (^٢)، عن أبي المنهال أنه سمع البراء وزيد بن أرقم قالا: \"نهى رسول الله ﷺ عن بيع الذهب بالورق دينًا\" (^٣).\n_________\n(^١) العبدي.\n(^٢) في الأصل (حبيب بن حبيب)، وهو خطأ، والصواب ما أثبته كما في المصرية.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٢) في كتاب المساقاة، باب =\n⦗٤٠٠⦘ = النهي عن بيع الورق بالذهب دينا، من طريق معاذ العنبري، حدثنا شعبة، عن حبيب أنه سمع أبا المنهال به نحوه.\nكما أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٨٢) في كتاب البيوع، باب بيع الورق بالذهب نسيئة من طريق حفص ابن عمر، حدثنا شعبة، قال أخبرني حبيب بن أبي ثابت به بتمامه.","vol":"12","page":399},{"text":"٥٨٤١ - حدثنا يونس بن حبيب وعمار بن رجاء قالا: حدثنا أبو داود، قال: أنبأنا شعبة، قال أخبرني حبيب بن أبي ثابت قال: سمعت أبا المنهال يقول: سألت زيد بن أرقم والبراء بن عازب عن الصرف، فجعلت كلما سألت أحدهما قال: سل الآخر فإنه خير مني وأعلم، فحدثاني أن رسول الله ﷺ \"نهى عن بيع الذهب بالورق نسيئًا\" (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":400},{"text":"٥٨٤٢ - حدثنا الصغاني، قال: حدثنا عثمان بن عمر، قال: حدثنا شعبة، عن حبيب بنحوه (^١).\n_________\n(^١) تقدم في الحديث الذي قبله.","vol":"12","page":400},{"text":"٥٨٤٣ - حدثَنا أبو داود الحراني، قال: حدثنا أبو عاصم، عن ابن جريج، عن عمرو بن دينار، وابن مصعب (^١) أنهما سمعا أبا المنهال يقول: سألت البراء بن عازب وزيد بن أرقم عن الصرف فقالا: كنا تاجرين على عهد رسول الله ﷺ فسألنا النبي ﷺ عن الصرف فقال: \"إن كان\n⦗٤٠١⦘ يدًا بيد فلا بأس\" (^٢).\n_________\n(^١) عامر بن مصعب، شيخ لابن جريج لا يعرف قرنه بعمرو بن دينار.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن إلا أنه صرح بالتحديث كما في الحديث الذي بعده، وقد تقدم تخريجه في الحديث رقم (٥٨٤٠).","vol":"12","page":400},{"text":"٥٨٤٤ - حدثنا عمار بن رجاء، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج قال: أخبرني عمرو بن دينار وعامر بن مصعب بمثله وزاد\" وإن كان نسيئة فلا يصلح\" (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث (٥٨٤٠).","vol":"12","page":401},{"text":"٥٨٤٥ - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، عن معمر، عن عمرو بن دينار، عن أبي المنهال، قال: باع رجل ذهبًا بورق إلى الموسم، فقيل له هذا بيع لا يحل، فقال بعته في سوق المسلمين، فذكر له زيد بن أرقم والبراء بن عازب فسألهما، فقالا: سألنا النبي ﷺ عن الصرف، وكنا تاجرين فقال: \"إن كان يدًا بيد فلا بأس به، ولا يصلح نسيئة\" (^١).\nرواه ابن عيينة، عن عمرو، بإسناده نحوه (^٢).\n_________\n(^١) في إسناده شيخ المصنف لم أقف على ترجمته، وقد تقدم تخريجه في الحديث رقم (٥٨٤٠).\n(^٢) أخرجه مسلم موصولا في كتاب المساقاة، باب بيع النهي عن بيع الورق بالذهب دينا (٣/ ١٢١٢) من طريق محمد بن حاتم بن ميمون، عن ابن عيينة به.","vol":"12","page":401},{"text":"<span data-type='title' id=toc-873>باب حظر [بيع] (^١) الذهب في قلادة وغيرها فيها غيره حتى يفصل الذهب فيباع وحده</span>\n_________\n(^١) أثبتها كما في النسخة (ل).","vol":"12","page":402},{"text":"٥٨٤٦ - حدثنا علي بن حرب [الطائي] (^١)، قال: حدثنا عبد الله ابن وهب، عن أبي هانئ حميد بن هانئ، عن علي بن رباح اللخمي، قال: سمعت فضالة بن عبيد يقول: أُتي النبي ﷺ بقلادة بخيبر فيها ذهب وخرز، [فأمر بالذهبِ] [¬*] فنزع وحده وقال: \"الذهب بالذهب وزنًا بوزن\" (^٢).\n_________\n(^١) ما بين المعكوفتين من (ل).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب بيع القلادة وفيها خرز وذهب، من طريق أبي الطاهر، أخبرنا ابن وهب فذكره بتمامه، وأخرجه من طريق خالد بن أبي عمران، عن حنش الصنعاني عن فضالة ابن عبيد بألفاظ مقاربة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٨٤/ ب).","vol":"12","page":402},{"text":"٥٨٤٧ - حدثنا يونس بن عبد الأعلى، وعلي بن حرب الموصلي، قالا: حدثنا عبد الله بن وهب، قال: حدثنا عمرو بن الحارث وقرة ابن عبد الرحمن، أن عامر بن يحيى المعافري، أخبرهما عن حنش بن عبد الله قال: كنا مع فضالة بن عبيد في غزوة فطارت لي ولأصحابي قلادة فيها ذهب، وورق، وجوهر، فأردت أن أشتريها، فسألت فضالة بن عبيد فقال: \"انزع ذهبها، واجعله في كفة، واجعل ذهبك في كفة، ثم لا\n⦗٤٠٣⦘ تأخذنَّ إلا مثلًا بمثل، فإني سمعت رسول الله ﷺ يقول: \"من كان يؤمن بالله واليوم الآخر فلا يأخذن إلا مثلًا بمثل\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله مختصرًا وفي الحديث رقم (٥٨٠٦).","vol":"12","page":402},{"text":"٥٨٤٨ - حدثنا محمد بن عبد الوهاب (^١)، قال: حدثنا قدامة (^٢)، قال: حدثنا مخرمة (^٣)، عن أبيه، عن عمرو بن الحارث بإسناده مثله (^٤).\n_________\n(^١) الفراء.\n(^٢) ابن محمد بن قدامة بن خشرم الأشجعي.\n(^٣) ابن بكير، أبو المسور.\n(^٤) إسناده ضعيف، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":403},{"text":"٥٨٤٩ - حدثنا عمر بن محمد العمري بصنعاء، ومحمد بن أبي خالد الصومعي أبو بكر، قالا: حدثنا أبو الوليد، قال: حدثنا الليث بن سعد، ح.\nوحدثنا أبو داود السجزي، قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث ابن سعد، عن أبي شجاع سعيد بن يزيد، عن خالد بن أبي عمران، عن حنش الصنعاني، عن فضالة بن عبيد قال: اشتريت يوم خيبر قلادة باثني عشر دينارًا، فيها ذهب وخرز، ففصلتها فوجدت فيها أكثر من اثني عشر دينارًا، فذكرت ذلك للنبي ﷺ فقال: \"لا تباع حتى تفصل\" (^١). وهذا\n⦗٤٠٤⦘ حديث الصومعي وأبو داود.\nحدثنا الصومعي، قال: حدثنا عمرو بن عون، ونعيم بن حماد قالا: حدثنا ابن المبارك، قال: حدثنا سعيد بن يزيد أبو شجاع. قال الصومعي: قال لي أحمد بن حنبل من ثقاتهم (^٢).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٣) في كتاب المساقاة، باب بيع القلادة فيها خرز وذهب من طريق قتيبة بن سعيد، حدثنا ليث بتمامه. وقد أخرجه أبو داود في سننه (٣/ ٦٤١) في كتاب البيوع، باب في حلية السيف تباع =\n⦗٤٠٤⦘ = بالدراهم، من طريق قتيبة بن سعيد، به بتمامه، وقد تقدم تخريجه في الحديث رقم (٨٥٠٦).\n(^٢) يقصد بذلك أبا شجاع، فقد نقل المزي توثيق أحمد بن حنبل وإسحاق بن منصور، ويحيى بن معين.\nانظر: تهذيب الكمال ترجمة رقم (٢٣٦٦)، وليس لسعيد بن يزيد في مسلم سوى هذا الحديث.","vol":"12","page":403},{"text":"٥٨٥٠ - وحدثنا أبو داود السجزي، قال: حدثنا محمد بن عيسى، وأبو بكر بن أبي شيبة، قالا: حدثنا ابن المبارك، عن سعيد بن يزيد، قال: حدثني خالد بن أبي عمران، عن حنش عن فضالة بن عبيد. قال أبو داود بنحو هذا الحديث ومعناه (^١). وقال الصومعي قال: أُتي النبي ﷺ بقلادة عام خيبر فيها خرز معلقة بذهب، قد ابتاعها رجل بسبعة دنانير، أو تسعة، فقال رسول الله ﷺ: لا حتى تميز، فقال: إنَّما أردت الحجارة، فقال: لا حتى تميز بينهما فردَّه حتى ميز بينهما (^٢).\n_________\n(^١) تقدم في الحديث رقم (٥٨٤٩).\n(^٢) تقدم في الحديث رقم (٥٨٤٩).","vol":"12","page":404},{"text":"٥٨٥١ - حدثنا أبو داود السجزي، قال: حدثنا قتيبة، قال: حدثنا الليث، عن ابن أبي جعفر (^١)، عن الجُلَّاح أبي كثير، حدثني حنش الصنعاني، عن فضالة بن عبيد، قال: كنا مع النبي ﷺ يوم خيبر نبايع اليهود الوقية من الدهب بدينارين، فقال النبي ﷺ: \"لا تبيعوا الذهب بالذهب إلا وزنًا بوزن\" (^٢).\n_________\n(^١) في المصرية (أبي جعفر) دون (بن) وهو خطأ.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٤) في كتاب المساقاة، باب بيع القلادة فيها خرز وذهب، من طريق قتيبة بن سعيد، عن الليث به بتمامه، وأبو داود في سننه (٣/ ٦٥٠) في كتاب البيوع، باب في حلية السيف تباع بالدراهم، من طريق قتيبة، حدثنا الليث، به فذكره بتمامه.","vol":"12","page":405},{"text":"٥٨٥٢ - حدثنا الصغاني، قال: حدثنا قدامة، قال: حدثنا مخرمة، عن أبيه، عن أبي كثير بنحوه (^١).\n_________\n(^١) إسناده ضعيف لضعف قدامة الأشجعي. وهو بهذا الإسناد من زوَائد أبي عوانة على مسلم.","vol":"12","page":405},{"text":"<span data-type='title' id=toc-874>باب ذكر الأخبار المبيحة التفاضل في الصرف إذا كَان يدًا بيد</span>","vol":"12","page":406},{"text":"٥٨٥٣ - حدثنا الصغاني، حدثنا يحيى بن معين، قال: حدثنا ابن عيينة، عن عبيد الله بن أبي يزيد، عن ابن عباس، عن أسامة بن زيد أن رسول الله ﷺ قال: \"لا ربا إلا في النسيئة\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢١٥) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل، من طريق أبي بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمرو، جميعًا عن ابن عيينة به بتمامه. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٨١) في كتاب البيوع، باب بيع الدينار بالدينار نساءَ. عن ابن عباس يرويه عن أسامة.","vol":"12","page":406},{"text":"٥٨٥٤ - حدثنا يوسف القاضي، حدثنا نصر بن علي، عن سفيان ابن عيينة بإسناده \"إنما الربا في النسيئة\" (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":406},{"text":"٥٨٥٥ - حدثنا الصغاني، حدثنا أبو عاصم، عن ابن جريج، عن عبد الله بن أبي يزيد، عن ابن عباس، عن أسامة بن زيد، أن النبي ﷺ قال: \"إنَّما الربا في الدين، وقال مرة: لا ربا إلا في الدين\" (^١).\n_________\n(^١) في إسناده ابن جريج مدلس وقد عنعن. وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":406},{"text":"٥٨٥٦ - حدثنا عمار (^١)، قال: حدثنا روح، قال: حدثنا ابن جريج باسناده \"لا ربا إلا في النسيئة\" (^٢).\n_________\n(^١) ابن رجاء.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن، وقد تقدم تخريجه في الحديث رقم (٥٨٥٣).","vol":"12","page":406},{"text":"٥٨٥٧ - حدثنا الصغاني وأبو أمية قالا: حدثنا أبو عاصم، عن إسماعيل ابن عبد الملك (^١)، عن سعيد بن جبير عن ابن عباس، عن أسامة بن زيد قال: قال النبي ﷺ: \"لا ربا إلا في الدين\" (^٢).\n_________\n(^١) ابن أبي الصُّغَير الأسدي، قال أبو حاتم والنسائي والدوري عنه: ليس بالقوي، وترك ابن مهدي حديثه، وقال ابن عدي: هو ممن يكتب حديثه. قال ابن حجر: صدوق كثير الوهم. (تهذيب التهذيب ١/ ٣١٦، تقريب التهذيب ٤٦٥).\n(^٢) إسناده ضعيف إسماعيل بن عبد الملك، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":407},{"text":"٥٨٥٨ - حدثنا علي بن سهل، قال: حدثنا الوليد بن مسلم، عن الأوزاعي، عن عطاء أن أبا سعيد الخدري، ح.\nوحدثنا أبو داود الحراني، قال: حدثنا أيوب بن خالد، قال: حدثنا الأوزاعي، قال: حدثني عطاء ابن أبي رباح أن أبا سعيد أتى ابن عباس، ح.\nوحدثنا محمد بن عوف الحمصي، قال: حدثنا [محمد بن يوسف] الفريابي (^١)، قال: حدثنا الأوزاعي، قال حدثني عطاء بن أبي رباح قال: لقي أبو سعيد ابن عباس فقال: أرأيت قولك في الصرف؛ شيئًا وجدته في كتاب الله، أو شيئًا سمعته من رسول الله ﷺ؟ قال: كلا، لا أقول، أما في كتاب الله فلا أعلمه، وأما من رسول الله ﷺ فأنتم أعلم به؛ ولكن سمعت أسامة بن زيد يقول: قال رسول الله ﷺ:\n⦗٤٠٨⦘ \"إنما الربا في النسيئة\" (^٢).\n_________\n(^١) ما بين المعكوفتين من (ل).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٨) في كتاب المساقاة، باب بيع الطعام مثلا بمثل من طريق الحكم بن موسى، حدثنا هقل عن الأوزاعي به نحوه.","vol":"12","page":407},{"text":"٥٨٥٩ - أخبرني العباس بن الوليد قال: أخبرني أبي (^١)، قال: حدثنا الأوزاعي، قال: حدثنا عطاء، قال: لقي أبو سعيد الخدري ابن عباس بمثله، ولكن حدثني أسامة بن زيد أن النبي ﷺ قال: \"إنما الربا في النسيئة\" (^٢).\n_________\n(^١) الوليد بن يزيد.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٨٥٨).","vol":"12","page":408},{"text":"٥٨٦٠ - حدثنا فضلك (^١)، قال: حدثنا القواريري، قال: حدثنا عبد الوارث (^٢)، عن عامر الأحول، عن عطاء، عن ابن عباس، عن أسامة ابن زيد أن رسول الله ﷺ قال: \"إنما الربا في النسيئة\" (^٣).\n_________\n(^١) الفضل بن العباس، قال عنه الخطيب: كان ثقة ثبتا.\n(^٢) ابن سعد.\n(^٣) في إسناده عامر بن الأحول صدوق يخطئ وباقي رجال إسناده ثقات، وقد تقدم تخريجه في (٥٨٥٣).","vol":"12","page":408},{"text":"٥٨٦١ - حدثَنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، عن معمر، عن عمرو بن دينار، عن أبي صالح قال: لقي أبو سعيد الخدري ابن عباس فقال: أرأيت ما تفتي في الصرف؟ أشيئًا سمعته في\n⦗٤٠٩⦘ كتاب الله؟ أم سنة من رسول الله ﷺ؟ فقال: لا في كلاهما، وأنتم أصحاب محمد أعلم برسول الله ﷺ منِّي، ولكن أسامة بن زيد أخبرني أنه سمع رسول الله ﷺ يقول: الربا في النسيئة، فقال أبو سعيد: فأنا سمعت رسول الله ﷺ يقول: \"الذهب بالذهب مثل بمثل، والفضة بالفضة مثل بمثل\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٧) في كتاب المساقاة، باب الطعام مثلا بمثل، من طريق سفيان عن عمرو به نحوه.","vol":"12","page":408},{"text":"٥٨٦٢ - حدثنا محمد بن علي (^١)، قال: حدثنا عبد الرزاق، قال: حدثنا ابن عيينة، عن عمرو بن دينار، عن أبي صالح، عن أبي سعيد وابن عباس بمثله (^٢).\n_________\n(^١) الصنعاني.\n(^٢) في إسناده شيخ المصنف، لم أقف على حاله جرحا أو تعديلا، وتقدم تخريجه في الحديث الذي قبله.","vol":"12","page":409},{"text":"٥٨٦٣ - حدثنا الصغاني، قال: حدثنا عبد الوهاب، عن [¬*] عطاء، قال: حدثنا الجريري، عن أبي نضرة، عن أبي سعيد الخدري قال: جاء بعض فتيان رسول الله ﷺ بتمر فقال له: \"كأن هذا التمر ليس من تمرنا؟ \"، فقال: لا بل كان في تمرنا العام سيئ فأعطينا من تمرنا اثنين بواحد، فقال: \"أضعفت إذا أردت ذلك، فاذهب بتمرك فبعه\n⦗٤١٠⦘ واشتري من أي تمر شئت\". قال أبو سعيد: هذا التمر بالتمر فكيف الفضة بالفضة؟ (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٦) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل من طريق إسماعيل بن إبراهيم، عن سعيد الجريري، به، ومن طريق داود عن أبي نضرة قال: سألت ابن عمر، وابن عباس عن الصرف، فلم يريا به بأسا، وإني لقاعد عند أبي سعيد فذكر نحوه بألفاظ مغايرة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: خطأ، وصوابه: \"بن\"، وهو ثابت على الصواب في الأصل الخطي كوبريللو (٣/ ق ١٨٤/ ب)، وط. دار المعرفة (٣/ ٣٨٩).","vol":"12","page":409},{"text":"٥٨٦٤ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد ابن هارون، قال: حدثنا الجريري، عن أبي نضرة قال: قلت لأبي سعيد: إن ابن عباس لا يرى بالصرف بأسًا، فقال: أكذاك؟ إنِّي سأكتب إليه فيرشد، والله لقد جاء بعض فتيان النبي ﷺ إلى النبي ﷺ بتمر فقال النبي ﷺ: \"كأنَّ هذا ليس من تمرنا! \" قال: أجل، إنَّه كان في تمرة العام شيء، فأعطينا منه اثنين، وأخذنا واحدًا، فقال: \"أربيت! إذا أردت ذلك، فبع تمرك ثم اشتري أيَّ تمر شئت\". قال أبو سعيد: هذا التمر بالتمر فكيف الورق بالورق (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":410},{"text":"٥٨٦٥ - حدثنا محمد بن الخليل المخرِّمي (^١)، قال: حدثنا أبو الجوَّاب (^٢)،\n⦗٤١١⦘ قال: حدثنا عمار بن رزيق، عن فضيل بن عياض، عن ابن أبي نعم (^٣)، عن أبي هريرة، سمعت أبا القاسم ﷺ نبي التوبة يقول: \"الفضة بالفضة، والذهب بالذهب، مثل بمثل، والفضل ربا\" (^٤).\n_________\n(^١) أبو جعفر الفلاس.\n(^٢) الأحوص بن جواب.\n(^٣) عبد الرحمن بن زياد.\n(^٤) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٢) في كتاب المساقاة، باب الصرف، من طريق ابن فضيل، عن أبيه، عن أبي نعم، به نحوه.","vol":"12","page":410},{"text":"٥٨٦٦ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن سعيد، عن فضيل بن غزوان بإسناده \"الذهب بالذهب، مثلًا بمثل، وزنًا بوزن، من زاد أو ازداد فقد أربا\" (^١).\n_________\n(^١) تقدم الكلام عليه في الحديث الذي قبله.","vol":"12","page":411},{"text":"٥٨٦٧ - حدثنا الصغاني، قال: حدثنا يعلى (^١)، قال: حدثنا فضيل (^٢) بنحوه (^٣).\n_________\n(^١) ابن عبيد.\n(^٢) ابن غزوان.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٦٥).","vol":"12","page":411},{"text":"٥٨٦٨ - حدثنا أبو عبيد الله (^١)، قال: حدثنا عمي (^٢)، ح.\nوحدثنا حنبل بن إسحاق (^٣)، قال: حدثنا يونس بن عبد الرحيم\n⦗٤١٢⦘ العسقلاني، ح.\nوحدثنا الصغاني، قال: حدثنا أبو سعيد الجعفي، قالوا: حدثنا ابن وهب، قال: أخبرني مخرمة بن بكير، عن أبيه، قال: سمعت سليمان بن يسار يقول: إنه سمع مالك بن أبي عامر يحدث عن عثمان بن عفان أن رسول الله ﷺ قال: \"لا تبيعوا الدينار بالدينارين، ولا الدرهم بالدرهمين\" (^٤).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب.\n(^٢) عبد الله بن وهب.\n(^٣) ابن حنبل.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٠٩) في كتاب المساقاة، باب الربا، من طريق أبي طاهر، وهارون بن سعيد الأسلمي، وأحمد بن عيسى، جميعًا عن ابن وهب به بتمامه.","vol":"12","page":411},{"text":"٥٨٦٩ - حدثني أحمد بن طاهر بن حرملة (^١)، قال: حدثنا جدي (^٢)، قال: حدثنا ابن وهب بمثله (^٣).\n_________\n(^١) ابن يحيى التجيبي المصري، قال عنه الدارقطني: \"كذاب\"، وقال ابن عدي: \"حدث عن جده، عن الشافعي بحكايات بواطل\"، وقال: \"وهو كذوب\"، ت/ ٢٩٢ هـ.\nانظر: ميزان الاعتدال (١/ ١٠٥)، ولسان الميزان (٥٤٤).\n(^٢) هو: حرملة بن يحيى بن حرملة بن عمران، أبو حفص التجيبي، المصري، صاحب الشافعي، قال عنه ابن حجر: صدوق، توفي سنة ثلاث أو أربع وأربعين، وهو من الحادية عشر (تقريب التهذيب ١١٧٥).\n(^٣) في إسناده شيخ المصنف رُمي بالكذب، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":412},{"text":"٥٨٧٠ - حدثنا محمد بن إسماعيل القاضي [¬*] قال: حدثنا عبد الله بن بكر، قال: حدثنا هشام الدستوائي، عن يحيى\n⦗٤١٣⦘ ابن أبي كثير، عن أبي سلمة، عن أبي سعيد، قال: كنا نرزق تمر الجَمْع (^١) على عهد النبي ﷺ فنبيع الصاعين بالصاع، فبلغ ذلك النبي ﷺ فقال: \"لا صاعي تمر بصاع، ولا صاعي حنطة بصاع، ولا درهمين بدرهم\" (^٢).\n_________\n(^١) قال ابن حجر: \"فسر بالخلط، وكان هذا العطاء مما كان يقسم فيهم مما أفاء الله عليهم من خيبر، والغالب في ذلك أن يكون رديئة أكثر من جيده\". (فتح الباري ٤/ ٣١١).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٦) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل، من طريق شيبان، عن يحيى به بتمامه، ومن طريق شيبان أخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣١١) في كتاب البيوع، باب بيع الخلط من التمر، به نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (القاضي)، وهو خطأ، وصوابه: (الصائغ)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٨٦/ أ) والنسخة الخطية بدار الكتب المصرية (٥/ ق ١٧/ ب)، وكذا في طبعة دار المعرفة (٥٤٣٥)، وهذا الحديث في الإتحاف (٥٨١٨)، وقد فات الحافظ ابن حجر عزوه لأبي عوانة، ولم يستدركه محققو الإتحاف.","vol":"12","page":412},{"text":"٥٨٧١ - حدثنا عمار بن رجاء ويونس بن حبيب، قالا: حدثنا أبو داود (^١)، قال: حدثنا هشام (^٢)، عن يحيى (^٣)، عن أبي سلمة، عن أبي سعيد قال: قال النبي ﷺ: \"لا صاعين تمر بصاع، ولا صاعين حنطة بصاع، ولا درهمين بدرهم\" (^٤).\n_________\n(^١) الطيالسي.\n(^٢) الدستوائي.\n(^٣) ابن أبي كثير.\n(^٤) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":413},{"text":"٥٨٧٢ - حدثنا أبو أمية (^١)، قال: حدثنا أبو نعيم (^٢)، قال: حدثنا\n⦗٤١٤⦘ شيبان، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي سعيد قال: كنا نرزق من تمر الجمع على عهد رسول الله ﷺ، وهو الخلط من التمر، فكنا نبيع الصاعين بصاع فقال: \"لا، ولا درهم بدرهمين\" (^٣).\n_________\n(^١) محمد بن إبراهيم الخزاعي.\n(^٢) الفضل بن دكين.\n(^٣) إسناده حسن، ومن هذا الطريق أخرجه البخاري ومسلم، كما تقدم في الحديث رقم (٥٨٧٠).","vol":"12","page":413},{"text":"٥٨٧٣ - حدثنا محمد بن عوف الحمصي، قال: حدثنا أبو المغيرة (^١)، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي سعيد الخدري قال: كنا نبيع تمر الجمع صاعين بصاع فقال النبي ﷺ: \"لا صاعين تمر بصاع، ولا صاعين حنطة بصاع، ولا درهمين بدرهم\" (^٢).\n_________\n(^١) عبد القدوس بن الحجاج.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٧٠).","vol":"12","page":414},{"text":"٥٨٧٤ - حدثنا فضلك (^١)، قال: حدثنا محمد بن الصباح، قال: حدثنا الوليد (^٢)، قال: حدثنا الأوزاعي بمثله (^٣).\n_________\n(^١) الفضل بن عباس الرازي، وفضلك لقب له.\n(^٢) ابن مسلم.\n(^٣) انظر تخريج الحديث الذي قبله.","vol":"12","page":414},{"text":"٥٨٧٥ - حدثنا أبو مقاتل البلخي (^١)، قال: حدثنا عبد الله بن رجاء (^٢)،\n⦗٤١٥⦘ قال: حدثنا حرب بن شداد (^٣)، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثني أبو سعيد الخدري قال: قال النبي ﷺ: \"لا صاعين تمر بصاع، ولا صاعين حنطة بصاع، ولا درهمين بدرهم\" (^٤).\n_________\n(^١) سليمان بن محمد بن فضيل البلخي.\n(^٢) الغُدَّني.\n(^٣) اليشكري.\n(^٤) في إسناده أبو مقاتل لم يوثقه إلا ابن حبان، وقد تقدم تخريجه في الحديث رقم (٥٨٧٠).","vol":"12","page":414},{"text":"<span data-type='title' id=toc-875>باب حظر مبادلة التمر بالتمر، والحنطة بالحنطة منهما على حِدَة بالدرهم، واشتراء ما يحتاج إليه من ذلك بثمنه، أو يباع بسلعة، ويشتري بها تمرًا</span>","vol":"12","page":416},{"text":"٥٨٧٦ - حدثنا حمدان بن علي الوراق، والبرتي القاضي (^١)، قالا: حدثنا القعنبي (^٢)، قال: حدثنا سليمان بن بلال، عن عبد المجيد بن سهيل بن عبد الرحمن أنه سمع سعيد بن المسيب يحدث أن أبا هريرة وأبا سعيد حدثاه أن رسول الله ﷺ بعث أخا بني عدي الأنصاري (^٣)، فاستعمله على خيبر، فقدم بتمر جنيب (^٤)، فقال النبي ﷺ: كل تمر خيبر هكذا؟ قال: لا والله يا رسول الله، إنا لنشتري الصاع بالصاعين من الجمع، فقال رسول الله ﷺ: \"لا تفعلوا ولكن مثل بمثل، أو بيعوا هذا، واشتروا بثمنه من هذا، فكذلك الميزان\" (^٥).\n_________\n(^١) أحمد بن عيسى.\n(^٢) عبد الله بن مسلمة.\n(^٣) هو سواد بن غزَية، ذكره أبو علي بن السكن. (انظر المستفاد للعراقي ٢/ ٧٩٦).\n(^٤) هو اسم نوع جيد معروف من أنواع التمر. (النهاية ١/ ٣٠٤).\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٥) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل، من طريق عبد الله بن مسلمة بن قعنب به بتمامه.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٩٩) في كتاب البيوع، =\n⦗٤١٧⦘ = باب إذا أراد بيع تمر بتمر خير منه، من طريق قتيبة، عن مالك، عن عبد المجيد ابن سهيل به نحوه.","vol":"12","page":416},{"text":"٥٨٧٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالك حدثه، ح.\nوحدثنا محمد بن حيُّويه، قال: حدثنا يحيى بن يحيى، ومطرف، عن مالك، عن عبد المجيد بن سهيل، عن سعيد بن المسيب، عن أبي سعيد الخدري، عن أبي هريرة أن رسول الله ﷺ استعمل رجلًا على خيبر فجاءه بتمر جنيب، فقال رسول الله ﷺ: \"أكل تمر خيبر هكذا؟ \" فقال: لا والله يا رسول الله، إنا لنأخذ الصاع من هذا بالصاعين، والصاعين بالثلاثة، فقال رسول الله ﷺ: \"بع الجمع بالدراهم، ثم ابتع بالدراهم جنيبًا\" (^١).\nزاد يونس، وقال: \"في الميزان مثل ذلك\"، وكذلك مطرف.\n_________\n(^١) إسناده صحيح، أخرجه من هذا الطريق مسلم في صحيحه، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":417},{"text":"٥٨٧٨ - حدثنا إسماعيل القاضي، قال: حدثنا إبراهيم بن حمزة، قال: حدثنا عبد العزيز بن محمد، عن عبد المجيد بإسناده أن النبي ﷺ بعث أخا بني عدي على خيبر، فذكر مثله، فقال النبي ﷺ: \"ولكن بع هذه، واشتر بثمنه هذا، وكذلك في الميزان\" (^١).\n_________\n(^١) إسناده حسن، انظر تخريج الحديث رقم (٥٨٧٦).","vol":"12","page":417},{"text":"٥٨٧٩ - حدثنا أبو داود الحراني، قال: حدثنا سعيد بن عامر (^١)، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن سعيد بن المسيب، عن أبي سعيد الخدري، أن النبي ﷺ أتي بتمر ريان، وكان تمر رسول الله ﷺ تمر بعل فيه يبس، فقال: \"أنى لكم هذا؟ \" قالوا: ابتعنا صاعًا من هذا بصاعين من تمرنا، قال: \"فلا تفعل، فإن ذلك لا يصلح، ولكن بع تمرك ثم اشتر من هذا ما بدا لك\" (^٢).\n_________\n(^١) الضبعي.\n(^٢) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه النسائي في سننه (المجتبى ٧/ ٢٧٢) في كتاب البيوع، باب بيع التمر بالتمر متفاضلًا، من طريق نصر بن علي، وإسماعيل ابن مسعود. واللفظ له. عن خالد، حدثنا سعيد به بتمامه.","vol":"12","page":418},{"text":"٥٨٨٠ - حدثنا أحمد بن محمد بن عثمان الثقفي، قال: حدثنا الوليد بن مسلم، قال: حدثنا أبو عوف عن يحيى بن أبي كثير، قال: حدثني عقبة بن عبد الغافر، قال: حدثني أبو سعيد الخدري، قال: كنا نبيع تمر الجمع صاعين بصاع من تمر الجنيب، فقال النبي ﷺ: \"لا صاعين (^١) بصاع ولا صاعين حنطة بصاع، ولا درهمين بدرهم\" (^٢).\n_________\n(^١) في (ل) (لاصعين تمر).\n(^٢) أخرجه مسلم في صحيحه (٣/ ١٢١٥) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل، من طريق معاوية بن سلام، أخبرني يحيى بن أبي كثير. فذكر مثله.","vol":"12","page":418},{"text":"٥٨٨١ - أخبرنا العباس بن الوليد، قال: أخبرني أبي (^١)، عن الأوزاعي بإسناده قال: جاء بلال إلى النبي ﷺ بتمر بَرْنِي فقال النبي ﷺ: \"من أين هذا يا بلال؟ \" قال: كان عندي تمر ردئ فبعت منه صاعين بصاع ليطعم النبي ﷺ، فقال النبي ﷺ: \"أوَّه عين الربا لا تفعل، ولكن إذا أردت أن تشتري التمر فبعه ببيع آخر، ثم اشتر به\" (^٢).\n_________\n(^١) الوليد بن مزيد.\n(^٢) إسناده صحيح، وقد أخرجه مسلم كما تقدمت الإشارة إليه في الحديث الذي قبله، وقد أخرجه البخاري -كذلك- في صحيحه (مع فتح الباري ٤/ ٤٩٠) في كتاب الوكالة، في باب إذا باع الوكيل شيئًا فاسدًا فبيعه مردود، من طريق معاوية بن سلام، عن يحيى به بتمامه.","vol":"12","page":419},{"text":"٥٨٨٢ - حدثنا محمد بن محمد بن مصعب الصوري، قال: حدثنا محمد بن المبارك (^١)، قال: حدثنا معاوية بن سلام، عن يحيى قال: سمعت عقبة بن عبد الغافر يقول: سمعت أبا سعيد الخدري يقول: جاء بلال إلى رسول الله ﷺ بتمر بَرْني فقال له رسول الله ﷺ: \"من أين هذا؟ \" فقال بلال: تمر كان عندنا ردئ فبعت منه صاعين بصاع ليطعم النبي ﷺ، فقال رسول الله ﷺ عند ذلك: \"أوَّه عين الربا، لا تفعل ولكن إذا أردت أن تشتري التمر، فبع التمر بيعًا آخر، ثم اشتر به\" (^٢).\n_________\n(^١) الصوري.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":419},{"text":"٥٨٨٣ - حدثنا أبو حاتم الرازي وأبو بكر السكري الكفريتي (^١)، قالا: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا معاوية بن سلام، عن يحيى بن أبي كثير قال: سمعت عقبة بن عبد الغافر يقول: سمعت أبا سعيد الخدري يقول: جاء بلال إلى رسول الله ﷺ بتمر برني، فذكر مثله سواء (^٢).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٨٨١).","vol":"12","page":420},{"text":"٥٨٨٤ - حدثنا أبو أمية، قال: حدثنا محمد بن يزيد (^١)، قال: حدثنا يزيد (^٢)، قال: حدثنا يحيى (^٣)، قال: حدثنا عقبة، فذكر مثله (^٤).\n_________\n(^١) الرهاوي.\n(^٢) ابن سنان الرهاوي.\n(^٣) ابن أبي كثير.\n(^٤) في إسناده محمد بن يزيد، ووالده يزيد ضعيفان، وقد تقدم تخريجه في الحديث رقم (٥٨٨١).","vol":"12","page":420},{"text":"٥٨٨٥ - حدثنا علي بن عثمان النفيلي، قال: حدثنا أبو جعفر ابن نفيل، قال: قرأت على معقل بن عبيد الله، عن أبي قزعة (^١) الباهلي، عن أبي نضرة (^٢)، عن أبي سعيد الخدري قال: أتى رسول الله ﷺ بتمر فقال: \"ما هذا بتمرنا! (^٣) \" قالوا: يا رسول الله بعنا تمرنا صاعين بصاع\n⦗٤٢١⦘ من هذا، فقال رسول الله ﷺ: \"ذلك الربا ردّوه، ثم بيعوا تمرنا، واشتروا لنا من هذا\" (^٤).\n_________\n(^١) سويد بن حجر.\n(^٢) المنذر بن مالك بن قطعة.\n(^٣) في (ل): (من تمرنا).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٦) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل من طريق الحسن بن محمد بن أعين، عن معقل بن عبيد الله به بتمامه.","vol":"12","page":420},{"text":"٥٨٨٦ - حدثنا محمد بن إبراهيم بن مسلم الطرسوسي أبو أمية، قال: حدثنا المعلى بن منصور، قال: أخبرني عبد الوهاب الثقفي، قال: حدثنا داود بن أبي هند، عن أبي نضرة قال: سألت أبا سعيد الخدري عن الفضة بالفضة يفضل؟ فقال: هو ربا، ثم قال: شهدت على رسول الله ﷺ وجاءه صاحب نخلة بصاع تمر طيب فقال: كأنَّ هذا أجود من تمرنا، فقال: إني أعطيت صاعان من تمرنا، وأخذت صاعًا من هذا التمر، فقال: \"أرْبَأْت؟ \" فقال: يا رسول الله إن سعر هذا في السوق كذا، وسعر هذا كذا، قال: \"فبعه بسلعة، ثم بع سلعتك بأي تمر شئت\".\nقال أبو سعيد: التمر أحق أن يكون فيه الرِّبا من الفضة (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٦، ١٢١٧) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل من طريق عبد الأعلى، عن داود، ومن طريق سعيد الجريري، عن أبي نضرة به نحوه.","vol":"12","page":421},{"text":"٥٨٨٧ - حدثنا محمد بن حيوَّيه، قال: أخبرنا حجاج بن منهال،\n⦗٤٢٢⦘ قال: حدثَنا يزيد بن زريع، قال: حدثنا داود بن أبي هند، عن أبي نضرة أنه سأل أبا سعيد عن الصرف، الففة بالفضة، يدًا بيد (^١)، فقال: هو ربا، قال: قلت أبرأيك تقول [هذا] (^٢)؟ أم شيء سمعته من رسول الله ﷺ؟ قال: شهدت من رسول الله ﷺ ما أخبرك به، أتاه صاحب نخلة بصاع من تمر طيب، فقال رسول الله ﷺ: \"أنَّى لك هذا؟ \" قال: يا رسول الله انطلقت بصاعين من تمرنا، قال: وأراه، قال: تمر اللَّون (^٣) فاشتريت بهما هذا الصاع، فقال النبي ﷺ: \"أعطيت اثنين، وأخذت واحدًا؟ أربيت\" فقال: يا رسول الله إن سعر ذا في السوق كذا وكذا، وإنَّ سعر ذا كذا وكذا، قال: \"وإن كان؟ فإذا أردت ذلك فبع تمرنا بسلعة، ثم اشتر بها التمر الذي تريده\" قال أبو سعيد: فأي ذلك أحق أن يكون ربا، التمر بالتمر، أم الفضة بالفضة؟ (^٤).\n_________\n(^١) يعني مع التفاضل.\n(^٢) ما بين المعكوفتين من (ل).\n(^٣) نوع من النخل، وقيل هو الدقل، وقيل: النخل كله ما خلا البرني والعجوة، ويسميه أهل المدينة الألوان. (النهاية ٤/ ٢٧٩).\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":421},{"text":"<span data-type='title' id=toc-876>باب إباحة اللعن لآكل الرِّبا، وموكله، وكاتبه وشاهديه، وأنّهم سواء</span>","vol":"12","page":423},{"text":"٥٨٨٨ - حدثنا الصغاني (^١)، قال: حدثنا عمرو بن عون، قال: حدثنا هشيم، قال: حدثنا أبو الزبير، عن جابر قال: \"لعن رسول الله ﷺ آكل الربا، وموكله، وشاهديه، وكاتبه (^٢) \" وقال: \"هم سواء\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) في (ل) \"وكاتبه وشاهديه\".\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٩) في كتاب المساقاة، باب لعن آكل الربا وموكله، من طريق محمد بن الصباح وزهير بن حرب وعثمان ابن أبي شيبة قالوا: حدثنا هشيم به فذكره بتمامه.","vol":"12","page":423},{"text":"٥٨٨٩ - حدثنا الصغاني، قال أخبرنا أبو خيثمة، قال: حدثنا هشيم، قال أخبرنا أبو الزبير، عن جابر بثلاثة أحاديث، قال فيها كلها أبو الزبير (^١).\n_________\n(^١) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":423},{"text":"٥٨٩٠ - حدثنا أحمد بن مسعود أبو الحسن الخيَّاط ببيت المقدس، قال: حدثنا محمد بن عيسى، قال: حدثنا هشيم، قال: أخبرنا أبو الزبير عن جابر قال: \"لعن رسول الله ﷺ آكل الربا، وموكله، وشاهديه، وكاتبه\" وقال: \"هم سواء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٨٨).","vol":"12","page":423},{"text":"٥٨٩١ - حدثنا موسى بن سعيد الدَّنْداني (^١)، قال: حدثنا مسدد، قال: حدثنا هشيم بإسناده نحوه (^٢).\n_________\n(^١) الطرسوسي، أبو بكر.\n(^٢) إسناده حسن، تقدم تخريجه في الذي قبله.","vol":"12","page":424},{"text":"٥٨٩٢ - حدثنا الصغاني، قال: حدثنا زهير وعثمان بن أبي شيبة قالا: حدثنا جرير (^١) عن مغيرة (^٢) قال: ذكر شِبَاك (^٣) لإبراهيم (^٤) فقال: سألنا علقمة عن ذلك فحدَّث عن عبد الله قال: \"لعن رسول الله ﷺ آكل الربا، ومؤكله\" قال: فقلت: وشاهديه وكاتبه، قال: فقال: إنَّما نحدِّث بما سمعنا (^٥).\n_________\n(^١) ابن عبد الله.\n(^٢) ابن مقسم.\n(^٣) الضبي الكوفي الأعمى.\n(^٤) النخعي.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٨) في كتاب المساقاة، باب لعن آكل الربا ومؤكله، من طريق عثمان بن أبي شيبة، وإسحاق بن إبراهيم جميعًا عن جرير به بتمامه.","vol":"12","page":424},{"text":"٥٨٩٣ - حدثنا فضلك الرازي، قال: حدثنا محمد بن عمرو، قال: حدثنا جرير، عن مغيرة، عن إبراهيم، عن علقمة، عن عبد الله قال: \"لعن رسول الله ﷺ\" وذكر مثله سواء (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":424},{"text":"<span data-type='title' id=toc-877>باب الخبر الدال على إيجاب اجتناب ما اختلف فيه من البيوع واستعمال الاحتياط فيه</span>","vol":"12","page":425},{"text":"٥٨٩٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثنا عمرو بن الحارث أن أبا النضر (^١) حدثه، أن بسر بن سعيد حدثه، عن معمر بن عبد الله (^٢) أنه أرسل غلامًا بصاع قمح فقال: بعه، ثم اشتر به شعيرًا، فذهب الغلام فأخذ صاعًا وزيادة بعض صاع، فلما جاء معمر أخبره بذلك، فقال له معمر: لم فعلت؟ انطلق فردَّه ولا تأخذه إلا مثلًا بمثل، فإني كنت أسمع رسول الله ﷺ يقول: \"الطعام بالطعام مثلًا بمثل\" فكان طعامنا يومئذ الشعير، قيل فإنه ليس مثله، قال: فإني أخاف أن يضارع (^٣) (^٤).\n_________\n(^١) سالم بن أبي أمية.\n(^٢) العدوي القرشي.\n(^٣) أي يشابه ويشارك. (٣/ ٨٥).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٤) في كتاب المساقاة، باب بيع الطعام مثلًا بمثل، من طريق أبي الطاهر، أخبرنا ابن وهب فذكره بتمامه.","vol":"12","page":425},{"text":"٥٨٩٥ - حدثنا الصغاني، قال: حدثنا أصبغ (^١)، قال: أخبرنا ابن وهب بإسناده مثله (^٢).\n_________\n(^١) ابن الفرج بن سعيد الأموي مولاهم.\n(^٢) إسناده صحيح، وانظر ما قبله.","vol":"12","page":425},{"text":"٥٨٩٦ - حدثنا علي بن حرب، والصغاني، وعمار بن رجاء، وأبو أمية، وأبو داود الحراني، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا زكريا ابن أبي زائدة، عن عامر (^١)، قال: سمعت النعمان بن بشير يقول: سمعت رسول الله ﷺ يقول: فأومأ النعمان بأصبعه إلى أذنيه يقول: \"إن الحلال بين، و[إن] (^٢) الحرام بين، وبينهما أمور مشتبهات لا يعلمها كثير من الناس، فمن اتقى الشبهات فقد استبرأ لدينه ولعرضه، ومن وقع في الشبهات فقد وقع في الحرام، كالراعي يرعى حول الحمى، يوشك أن يقع فيه، ألا وإن لكل ملك حمى، وإن حمى الله محارمه\" (^٣).\nزاد الصغاني، وأبو داود، وعمار، قال: وسمعته يقول: \"إن في الجسد مضغة، إذا صلحت صلح الجسد كله، وإذا فسدت فسد الجسد، ألا\n⦗٤٢٧⦘ وهي القلب\". وقال بعضهم: \"بضعة إذا صحت صح الجسد\".\n_________\n(^١) الشعبي.\n(^٢) ما بين المعكوفتين من (ل).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢١٩) في كتاب المساقاة، باب أخذ الحلال وترك الشبهات، والبخاري في صحيحه (مع فتح الباري ١/ ١٢٦) في كتاب الإيمان، باب فضل من استبرأ لدينه، جميعًا من طريق زكريا، عن الشعبي به نحوه. قال الحافظ في فتح الباري في شرح هذا الحديث: \"زكريا موصوف بالتدليس، ولم أره في الصحيحين وغيرهما من روايته عن الشعبي إلا معنعنًا ثم وجدته في فوائد ابن أبي الهيثم من طريق يزيد بن هارون عن زكريا حدثنا الشعبي، فحصل الأمن من تدليسه\".","vol":"12","page":426},{"text":"٥٨٩٧ - حدثنا إسماعيل القاضي، قال: حدثنا علي بن المديني، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا زكريا بن أبي زائدة، قال: حدثنا عامر، قال: سمعت النعمان يقول: وأومأ النعمان بأصبعه إلى أذنه، وذكر الحديث، وقال فيه: \"ومن وقع في المشتبهات وقع في الحرام\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه.","vol":"12","page":427},{"text":"٥٨٩٨ - حدثنا إدريس بن بكر، وأبو داود الحراني، وأبو أمية، قالوا: حدثنا أبو نعيم، قال: حدثنا زكريا بن أبي زائدة، عن الشعبي قال: سمعت النعمان بن بشير يقول: سمعت رسول الله ﷺ يقول: \"الحلال بين، والحرام بين، وبينهما متشابهات لا يعلمها كثير من الناس، فمن اتقى الشبهات استبرأ لعرضه ودينه، ومن وقع في المشتبهات وقع في الحرام كراعي يرعى حول الحمى فيوشك أن يواقعه، وإنَّ لكلَّ ملك حمى، وإن حمى الله محارمه\" (^١) وذكر الحديث.\n_________\n(^١) إسناده صحيح، انظر تخريج ما قبله.","vol":"12","page":427},{"text":"٥٨٩٩ - حدثنا محمد بن عبد الملك الواسطي وعمار (^١)، قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن عون، عن الشعبي، ح.\n⦗٤٢٨⦘ وحدثنا علي بن حرب، قال: حدثنا عبد الوهاب بن عطاء، عن ابن عون، عن عامر، ح.\nوحدثنا عيسى بن أحمد العسقلاني، قال: حدثنا النضر بن شميل، قال: أخبرنا ابن عون، عن (عامر، عن الشعبي) [¬*]، عن النعمان بن بشير، قال: سمعت رسول الله ﷺ يقول: \"إن الحلال بيِّن، وإن الحرام بيِّن، وبين ذلك أمور متشابهات\"، قال: وربما قال: \"مشتبهة، وسأضرب لكم في ذلك مثلًا، إن الله حمى حما، وإن حمى الله ما كره، وإنه من رعى حول الحمى يوشك أن يخالط الريبة، يوشك أن يجسر\" (^٢).\nوهذا لفظ يزيد بن هارون.\n_________\n(^١) ابن رجاء.\n(^٢) إسناده صحيح، انظر تخريج الحديث رقم (٥٨٩٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين الهلالين كذا في المطبوعتين [هنا، ودار المعرفة (٥٤٦٣)] والأصل الخطي كوبريللو (٣/ ق ١٨٩/ ب)، وهي على الصواب في الأصل الخطي بدار الكتب المصرية (٥/ ق ٢١/ ب): \"ابن عون، عن الشعبي … \"، وإتحاف المهرة (١٧٠٩٧).","vol":"12","page":427},{"text":"٥٩٠٠ - وحدثنا سعدان بن يزيد (^١)، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا ابن عون، عن الشعبي، قال: سمعت النعمان بن بشير يقول: سمعت رسول الله ﷺ يقول فذكر نحوه (^٢).\n_________\n(^١) البغدادي.\n(^٢) إسناده حسن، انظر تخريج الحديث رقم (٥٨٩٦).","vol":"12","page":428},{"text":"٥٩٠١ - حدثنا الصغاني، قال: حدثنا زهير بن حرب، قال: حدثنا جرير، عن مطرف، عن الشعبي، ح.\nوحدثنا إسماعيل القاضي، قال: حدثنا علي بن عبد الله، قال: حدثنا\n⦗٤٢٩⦘ جرير، عن مطرف، عن الشعبي، عن النعمان بن بشير، قال: سمعت النبي ﷺ يقول: \"لكل ملك حمى، وإن حمى الله حلاله وحرامه، والمشتبهات بين ذلك، كما أن راعيًا لو رعى بجانب الحمى لم تلبث غنمه أن ترتع وسطه فاجتنبوا المشتبهات\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٠) في كتاب المساقاة، باب الحلال وترك الشبهات من طريق جرير، عن مطرف وأبي فروة الهمداني عن الشعبي به، إلا أن مسلما ساق الإسناد، وأحال على متن رواية زكريا بن أبي زائدة.","vol":"12","page":428},{"text":"٥٩٠٢ - حدثنا ابن أبي ميسرة (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا أبو فروة (^٢)، ح.\nوحدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، قال: حدثنا أبو فروة، ح.\nوحدثنا الصغاني، قال: حدثنا محمد بن عباد، قال: حدثنا سفيان، قال: حفظنا (^٣)، ح.\nوحدثنا أبو فروة، عن الشعبي، عن النعمان، قال: سمعت النبي ﷺ يقول: \"حلال بين، وحرام بين، وشبهات بين ذلك، فمن ترك ما اشتبه\n⦗٤٣٠⦘ عليه من الإثم فهو لما استبان أترك، ومن اجترأ على ما شك فيه، يوشك أن يواقع الحرام، إن لكل ملك حمى، وإن حمى الله في الأرض معاصيه\" (^٤).\n_________\n(^١) عبد الله بن أحمد.\n(^٢) عروة بن الحارث الهمداني.\n(^٣) هكذا في الأصل (حفظنا، ح. وحدثنا) وهكذا في (ل)، إلا أنه جعل فوقها علامة تضبيب مما يدل على إشكال فيها، فيما يبدو أنها زائدة، والله تعالى أعلم.\n(^٤) إسناده صحيح، من كل الطرق، عدا الطريق الذي فيه محمد بن عباد وفيه ضعف، وقد أخرجه مسلم في صحيحه من طريق جرير، عن مطرف وأبي فروة به، وتقدم تخريجه في الحديث رقم (٥٨٩٦).","vol":"12","page":429},{"text":"٥٩٠٣ - حدثنا إسماعيل (^١) [القاضي] (^٢)، قال: حدثنا علي ابن عبد الله، قال: حدثنا سفيان، قال: حدثنا أبو فروة فحفظنا عنه سمع الشعبي يقول: سمعت النعمان بن بشير يقول: سمعت النبي ﷺ فذكر مثله (^٣).\n_________\n(^١) ابن إسحاق القاضي.\n(^٢) ما بين المعكوفتين من (ل).\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":430},{"text":"٥٩٠٤ - حدثنا علي بن عثمان النفيلي، قال: حدثنا سعيد بن عيسى ابن تَلِيد، قال: حدثنا المفضل (^١)، قال حدثني ابن عجلان (^٢)، عن الحارث ابن يزيد العكلي، وسعيد بن عبد الرحمن (^٣)، عن عامر الشعبي سمع النعمان ابن بشير يقول: سمعت النبي ﷺ يقول: \"اجعلوا بينكم وبين الحرام\n⦗٤٣١⦘ سترة من الحلال، من جعل ذلك كان أشدَّ استبراء لعرضه ودينه، ومن ارتع فيه كان كالمرتع إلى جنب الحمى، يوشك أن يقع فيه، وإن لكل ملك حمى، وإن حمى الله في الأرض محارمه\" (^٤).\nورواه قتيبة، عن يعقوب بن عبد الرحمن، عن ابن عجلان مثله (^٥).\n_________\n(^١) ابن فضالة بن عبيد.\n(^٢) محمد.\n(^٣) في مسلم (عبد الرحمن بن سعيد) وكذلك في تحفة الأشراف، ووضع عليه علامة صح. [¬*]\n(^٤) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٠) في كتاب المساقاة، باب أخذ الحلال وترك الشبهات، من طريق يعقوب، عن ابن عجلان، عن عبد الرحمن بن سعيد عن الشعبي به، إلا أن مسلما ساق الإسناد ولم يذكر المتن، بل أحال على متن رواية زكريا بن أبي زائدة، وأبو عوانة ساق المتن والإسناد معا.\n(^٥) وهو عند مسلم في صحيحه (٣/ ١٢٢٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: وهو على الصواب (عبد الرحمن بن سعيد) كذلك في إتحاف المهرة (١٧٠٩٧)، خلافا لما ورد في النسخ الخطية لأبي عوانة في النسخة الخطية بكوبريللو (٣/ ق ١٩٠/ أ) والنسخة الخطية بدار الكتب المصرية (٥/ ق ٢٢/ أ).","vol":"12","page":430},{"text":"٥٩٠٥ - حدثني الحسين بن إسحاق التستري، قال: حدثنا هارون ابن موسى، قال: حدثنا أبو حمزة [¬*]، عن ابن عجلان، عن عبد الله بن سعد، عن الشعبي، عن النعمان، عن النبي ﷺ بنحوه (^١).\n_________\n(^١) فيه أبو حمزة لم أقف على ترجمته. وهذا الإسناد من زوائد أبي عوانة على مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو حمزة)، وهو خطأ، وصوابه: (أبو ضمرة)، وهو على الصواب في النسخة الخطية بكوبريللو (٣/ ق ١٩٠/ أ) والنسخة الخطية بدار الكتب المصرية (٥/ ق ٢٢/ ب)، وكذا في طبعة دار المعرفة (٥٤٦٩)، وإتحاف المهرة (١٧٠٩٧)، وانظر تهذيب التهذيب (٦/ ١٨٦، ١٨٧)، وهو أنس بن عياض الليثي.","vol":"12","page":431},{"text":"٥٩٠٦ - حدثنا عباس الدوري، وأحمد بن علي الخرَّاز، قالا: حدثنا شجاع بن أشرس (^١)، قال: حدثنا الليث بن سعد، عن خالد بن يزيد (^٢)، عن سعيد بن أبي هلال، عن عون بن عبد الله، عن عامر الشعبي، أنه سمع النعمان بن بشير بن سعد صاحب رسول الله ﷺ وهو\n⦗٤٣٢⦘ يخطب الناس بحمص وهو يقول: سمعت رسول الله ﷺ يقول: \"الحلال بين، والحرام بين، وبين ذلك أمور مشتبهات، فمن ترك ذلك فهو أسلم لدينه ولعرضه، ومن وقع فيهن فيوشك أن يقع في الحرام، كالمرتع إلى جانب الحمى يوشك أن يقع فيه\" (^٣).\n_________\n(^١) أبو العباس، ثقة. (تاريخ بغداد ٩/ ٢٥٠).\n(^٢) المصري.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه من طريق عبد الملك بن شعيب ابن الليث، عن أبيه به.","vol":"12","page":431},{"text":"٥٩٠٧ - حدثني إسحاق بن سيار، وإبراهيم بن الحسين، قالا: حدثنا أبو صالح، قال: حدثني الليث بمثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":432},{"text":"٥٩٠٨ - حدثني أبو حاتم الرازي، قال: حدثنا محمود بن خالد السلمي، قال: حدثنا أبي (^١)، عن عيسى بن المسيب (^٢)، عن أبي الحر [¬*] الأسدي (^٣)، عن عامر الشعبي، عن النعمان بن بشير، عن النبي ﷺ قال: \"الحلال بين، والحرام بين، وذكر الحديث\" (^٤).\n_________\n(^١) خالد بن يزيد السلمي.\n(^٢) البجلي، قاضي الكوفة، قال عنه ابن معين: ضعيف الحديث ليس بشيء، وقال أبو حاتم: محله الصدق ليس بالقوي. (الجرح والتعديل ٦/ ٢٨٨).\n(^٣) في الأصل أبو الحر الأسدي، وما أثبته من (ل)، وهو عثمان بن عاصم بن حصين [¬*].\n(^٤) إسناده ضعيف لضعف عيسى بن يونس، وقد تقدم تخريجه في الحديث رقم (٥٨٩٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو الحر) وكذا النسخة الخطية بكوبريللو (٣/ ق ١٩٠/ ب)، طبعة دار المعرفة (٥٤٧٢)، وهو خطأ، وصوابه: (أبو الحصين) كما في النسخة الخطية بدار الكتب المصرية (٥/ ق ٢٢/ ب)، وإتحاف المهرة (١٧٠٩٧)، وهو أبو الحصين عثمان بن عاصم بن حصين الأسدي، ولم يكن بأبي الحر.","vol":"12","page":432},{"text":"٥٩٠٩ - حدثنا أبو أمية، قال: حدثنا معلى بن منصور، ح.\n⦗٤٣٣⦘ وحدثنا فضلك الرازي، قال: حدثنا محمد بن عمرو (^١)، قالا: حدثنا جرير، عن مغيرة، عن الشعبي، قال: سمعت النعمان بن بشير يقول: سمعت النبي ﷺ يقول: \"إن الحلال بين والحرام بين، وذكر الحديث\" وقال فيه: \"ومن وقع فيها يوشك أن يقع في الحرام\" (^٢).\n_________\n(^١) ابن عون الواسطي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٨٩٦).","vol":"12","page":432},{"text":"٥٩١٠ - حدثنا إسماعيل القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا أبو معشر -وهو يوسف بن يزيد البَرَّاء- قال: حدثنا فضيل ابن ميسرة العقيلي أبو معاذ، عن أبي حريز (^١)، عن الشعبي، أن النعمان ابن بشير خطب بالكوفة فقال: \"إن الله قد أحلَّ الحلال، فبيَّنه، وحرَّم الحرام فبيَّنه، فمن ترك ما لا يشتبه عليه توفر دينه ودمه\" (^٢).\n_________\n(^١) عبد الله بن الحسين الأزدي، ضعفه أحمد وابن معين مرة ووثقه مرة، وضعفه النسائي وأبو داود. (تهذيب التهذيب ٥/ ١٨٧ تقريب التهذيب ٣٢٧٦).\n(^٢) إسناده ضعيف لضعف أبي حريز، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم.","vol":"12","page":433},{"text":"٥٩١١ - حدثنا سعدان بن نصر البغدادي، قال: حدثنا عمر ابن شبيب المُسلِي، قال: حدثنا عمرو بن قيس الملائي، عن عبد الملك ابن عمير، أو قال: سمعت عبد الملك بن عمير، عن النعمان بن بشير الأنصاري قال: قال رسول الله ﷺ: \"الحلال بيِّن، والحرام بيِّن، وبينهما شبهات، فمن تركهنَّ كان أشد استبراء لعرضه ودينه، ومن أكلهنَّ أوشك أن يركب الحمى، كالمرتع إلى جنب الحمى، ألا وإن\n⦗٤٣٤⦘ لكل ملك حمى، وإن حمى الله محارمه\" (^١).\n_________\n(^١) في إسناده عمر بن شبيب ضعيف، وعبد الملك بن عمير مدلس وقد عنعن إلا أنه صرح بالسماع كما في الحديث الذي بعده، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":433},{"text":"٥٩١٢ - حدثنا حمدون بن عمارة، قال: حدثنا الحسن بن بشر، قال: حدثنا زهير، عن عبد الملك بن عمير، قال: خطبنا النعمان بن بشير، وقال: حدثنا الشعبي فقال: قال رسول الله ﷺ: \"إن الله جعل حلالًا وحرامًا، وبين الحلال، وبين الحرام، وبين ذلك مشتبهات لا يعلمهن كثير من الناس، فمن تركهن فقد استبرأ لعرضه ودينه (^١)، ومن ركبهن أوشك أن يقع في الذي هو حرام\" ثم ضرب لنا مثلًا فقال: \"من يرتع إلى جانب حمى يوشك أن يرتع فيه، ولكل ملك حمى، وحمى الله محارمه\" (^٢).\n_________\n(^١) في (ل) (ولدينه).\n(^٢) إسناده حسن، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":434},{"text":"<span data-type='title' id=toc-878>باب حظر كثرة الحلف في البيع ووجوب اجتنابه فإنه يمحق الربح والبركة منه</span>","vol":"12","page":435},{"text":"٥٩١٣ - حدثنا أحمد بن عبد الرحمن [¬*] الحارثي، وأبو البختري (^١)، قالا: حدثنا أبو أسامة، قال: أخبرني الوليد بن كثير، عن معبد بن كعب ابن مالك، عن أبي قتادة الأنصاري أنه سمع النبي ﷺ يقول: \"إياكم وكثرة الحلف في البيع، فإنه ينَفِّق، ثم يمحق\" (^٢).\n_________\n(^١) عبد الله بن محمد بن شاكر.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٨) في كتاب المساقاة، باب النهي عن الحلف في البيع، من طريق أبي بكر بن أبي شيبة، وأبي كريب، وإسحاق ابن إبراهيم جميعًا عن أبي أسامة به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أحمد بن عبد الرحمن) وكذا النسخة الخطية بكوبريللو (٣/ ق ١٩١/ أ)، طبعة دار المعرفة (٥٤٧٦)، وهو خطأ، وصوابه: (أحمد بن عبد الحميد) كما في النسخة الخطية بدار الكتب المصرية (٥/ ق ٢٣/ ب)، والحديث في إتحاف المهرة (٤٠٨٥)، ولم ينسبه الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":435},{"text":"٥٩١٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني عبد الرحمن بن سلمان الحَجْري، عن عُقَيل بن خالد، عن سعيد ابن كعب بن مالك أنه سمع أبا قتادة يحدِّث أنه سمع النبي ﷺ بمثله (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":435},{"text":"٥٩١٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن سعيد بن المسيب أنه سمع أبا هريرة يقول: سمعت رسول الله ﷺ [يقول] (^١): \"الحلف منفقة للسلعة، ممحقة للربح\" (^٢).\n_________\n(^١) هذه الزيادة من المصرية.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٨) في كتاب المساقاة، باب =\n⦗٤٣٦⦘ = النهي عن الحلف في البيع، من طريق أبي الطاهر وحرملة، عن ابن وهب به بتمامه.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣١٥) في كتاب البيوع، باب يمحق الله الربا ويربي الصدقات، من طريق الليث، عن يونس به بتمامه.","vol":"12","page":435},{"text":"٥٩١٦ - حدثنا يونس، قال: أخبرنا ابن وهب، قال: أخبرنا حفص ابن ميسرة، عن العلاء (^١)، عن أبيه (^٢)، عن أبي هريرة قال: قال النبي ﷺ: \"اليمين الكاذبة منفقة للسلعة، ممحقة للكسب\" (^٣).\n_________\n(^١) ابن عبد الرحمن.\n(^٢) عبد الرحمن بن يعقوب الحُرقي.\n(^٣) إسناده حسن، وقد أخرجه مسلم بنحوه كما تقدم في الحديث الذي قبله.","vol":"12","page":436},{"text":"٥٩١٧ - حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم، قال: حدثنا محمد بن جعفر، قال: حدثنا العلاء، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"اليمين الكاذبة منفقة للسلعة، ممحقة للكسب\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم بنحوه كما تقدم في الحديث الذي قبله.","vol":"12","page":436},{"text":"٥٩١٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة بمثله (^١).\n_________\n(^١) انظر مسند الإمام أحمد بن حنبل (٢/ ٢٣٥).","vol":"12","page":436},{"text":"٥٩١٩ - حدثنا يوسف (^١)، قال: حدثنا عمرو بن مرزوق، قال:\n⦗٤٣٧⦘ حدثنا شعبة بإسناده بمثله عن النبي ﷺ (^٢).\n_________\n(^١) القاضي.\n(^٢) إسناده صحيح، تقدم تخريجه في الأحاديث التي قبله.","vol":"12","page":436},{"text":"٥٩٢٠ - حدثنا يوسف، قال: حدثنا أبو الربيع، قال: حدثنا إسماعيل ابن جعفر، عن العلاء بمثله.","vol":"12","page":437},{"text":"<span data-type='title' id=toc-879>باب الخبر الناهي عن الاحتكار (^١)، والكراهية فيه، والدليل على أنه ليس على الحتم</span>\n_________\n(^١) هو حبس الطعام وغيره بعد اشترائه ليقل فيغلوا. (النهاية ١/ ٤١٧).","vol":"12","page":438},{"text":"٥٩٢١ - حدثني محمد بن معاذ بن يوسف المروزي (^١)، قال: حدثنا خالد بن مخلد القطواني، قال: حدثنا سليمان بن بلال، عن يحيى بن سعيد، عن ابن المسيب، أن معمر بن عبد الله بن نافع العدوي قال: قال رسول الله ﷺ: \"من احتكر فهو خاطئ\" فقيل لسعيد فأنت تحتكر، وقال سعيد: ومعمر الذي كان يحدث هذا الحديث كان يحتكر (^٢).\n_________\n(^١) في النسخة (ل) (بمرو).\n(^٢) في إسناده شيخ المصنف لم أقف على حاله، وبقية رجاله رجال الصحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٧) في كتاب المساقاة، باب تحريم الاحتكار في الأقوات، من طريق، القعنبي، عن سليمان بن بلال به بتمامه.","vol":"12","page":438},{"text":"٥٩٢٢ - حدثنا أبو داود السجزي، قال: حدثنا وهب بن بقية، ح.\nوحدثنا أبو أمية، قال: حدثنا عمرو بن عون، قالا: حدثنا خالد بن عبد الله عن عمرو بن يحيى، عن محمد بن عمرو بن عطاء، عن سعيد بن المسيب، عن معمر بن أبي معمر أحد بني عدي بن كعب قال: قال رسول الله ﷺ: \"لا يحتكر إلا خاطئ\" قلت لسعيد بن المسيب: فإنك تحتكر، قال: ومعمر كان يحتكر (^١).\n_________\n(^١) انظر سنن أبي داود (٣/ ٧٢٨) في كتاب البيوع، باب في النهي عن الحكرة، وانظر ما قبله.","vol":"12","page":438},{"text":"٥٩٢٣ - حدثنا أبو عبد الله [¬*] الوراق (^١)، قال: حدثنا حبان (^٢)، قال: حدثنا جعفر (^٣)، عن عمرو بن يحيى، عن محمد بن عمرو بن عطاء، عن سعيد بن المسيب بإسناده مثله (^٤).\n_________\n(^١) حماد بن الحسن.\n(^٢) ابن علي العنزي، الكوفي، ضعيف. تقريب التهذيب (١٠٧٦).\n(^٣) ابن أبي المغيرة الخزاعي، القُمِّي.\n(^٤) إسناده ضعيف لضعف حبان العنزي، تقدم تخريجه في الحديث رقم (٥٩٢١، ٥٩٢٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو عبد الله)، وهو خطأ، وصوابه: (أبو عبيد الله) كما في النسخة الخطية بكوبريللو (٣/ ق ١٩١ / ب)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٢٤/ ب)، وطبعة دار المعرفة (٥٤٨٦)، والحديث في إتحاف المهرة (١٦٩١٤)، ولم ينسبه الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":439},{"text":"٥٩٢٤ - حدثني جنيد بن حكيم البغدادي (^١)، قال: حدثنا عبد الرحمن ابن خالد الرقي، قال: حدثنا حجاج بن محمد، عن ابن جريج، عن معبد ابن نباتة الخشني (^٢)، عن نعيم المجمر (^٣)، عن ابن المسيب، عن معمر ابن عبد الله، عن النبي ﷺ قال: \"لا يحتكر إلا خاطئ\"، فقلت لمعمر: وأنت تحتكر، قال: هو ذنب وأستغفر الله (^٤).\n_________\n(^١) الدقاق، أبو بكر الأزدي، قال عنه الدارقطني: ليس بالقوي (ت: ٢٨٣ هـ). تاريخ بغداد (٧/ ٢٤١)، ميزان الاعتدال (١/ ٤٢٥).\n(^٢) نقل ابن عبد البر كلاما للشافعي في معبد هذا، وهو قوله: \"لا أدري، كيف معبد ابن نباتة هذا؟ فإن كان ثقة فالحجة فيما روى عن النبي ﵇\"، قال أبو عمر: هو مجهول؛ لا حجة فيما رواه عندنا.\nانظر: الاستذكار (١/ ٢٥٧)، تلخيص الحبير (١/ ١٢٢).\n(^٣) نعيم بن عبد الله المدني.\n(^٤) في إسناده شيخ المصنف، ضعفه الدارقطني، ومعبد بن نباتة مجهول، وقد تقدم تخريجه =\n⦗٤٤٠⦘ = في الحديث رقم (٥٩٢١، ٥٩٢٢).","vol":"12","page":439},{"text":"٥٩٢٥ - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، عن ابن جريج، عن ابن نباتة، عن نعيم المجمر بإسناده مثله (^١).\n_________\n(^١) انظر تخريج الحديث الذي قبله.","vol":"12","page":440},{"text":"٥٩٢٦ - حدثنا أبو العباس الغزي، قال: حدثنا ابن أبي مريم (^١)، قال: حدثنا يحيى بن أيوب (^٢)، عن محمد بن عجلان، أن محمد بن عمرو ابن عطاء حدثه عن ابن المسيب، عن معمر بن عبد الله قال: قال النبي ﷺ: \"لا يحتكر إلّا خاطئ\" فقيل لمعمر: وأنت تحتكر، قال: أستغفر الله (^٣).\n_________\n(^١) سعيد.\n(^٢) الغافقي، أبو العباس.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٢١، ٥٩٢٢).","vol":"12","page":440},{"text":"<span data-type='title' id=toc-880>[باب] بيان الخبر الدال على أن الرجل إذا اشترى عبدًا، أو شاة، أو دابة، ثم ظهر بها عيب أن له أن يردها، ويحبس عليها التي في ملكه، وبيان الخبر المبين أن خراجهَا له بالضمان (^١)، والدليل على أن الضمان هو الملك</span>\n_________\n(^١) قال ابن الأثير: يريد بالخراج ما يحصل من غلة العين المبتاعة عبدًا كان أو أمة أو ملكًا، وذلك أن يشتريه فيستغله زمانًا ثم يعثر منه عيب على قديم لم يطلعه البائع عليه، أو لم يعرفه فله ردُّ العين المبيعة وأخذ الثمن، ويكون للمشتري ما استغله.\n(النهاية في غريب الحديث ٢/ ١٩).","vol":"12","page":441},{"text":"٥٩٢٧ - حدثنا سعيد بن مسعود (^١)، قال: حدثنا النضر بن شميل، قال: حدثنا هشام (^٢)، ح.\nوحدثنا يوسف، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد ابن زريع، قال: حدثنا هشام بن حسان، عن محمد ابن سيرين، عن أبي هريرة قال: قال النبي ﷺ: \"من اشترى شاة مصراة فله الخيار ثلاثة أيام، فإن ردَّها ردَّ معها صاعًا من طعام لا سمراء. وقال يوسف: لقحة مصراة أو شاة\" (^٣).\n_________\n(^١) المروزي.\n(^٢) ابن حسان.\n(^٣) إسناده صحيح، تقدم برقم (٥٣٩٧).","vol":"12","page":441},{"text":"٥٩٢٨ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال:\n⦗٤٤٢⦘ حدثنا بشر بن المفضل، قال: حدثنا عوف، عن ابن سيرين، وخلاس (^١)، عن أبي هريرة، عن النبي ﷺ قال: \"من اشترى شاة مصراة، أو لقحة مصراة فهو بأحد النظرين، بين أن يردها وإناء من طعام، أو أخذها\" (^٢).\n_________\n(^١) خِلاص -بكسر أوله وتخفيف اللام- ابن عمرو الهَجَري.\n(^٢) إسناده حسن، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":441},{"text":"٥٩٢٩ - حدثنا الدقيقي، قال: حدثنا عمرو بن عون، قال: أخبرنا هشيم، عن يونس بن عبيد، عن ابن سيرين، عن أبي هريرة قال: قال النبي ﷺ: \"من اشترى شاة محفلة فهو بالخيار ثلاثًا\" فذكر مثله (^١).\n_________\n(^١) تقدم في الحديث رقم (٥٣٩٩).","vol":"12","page":442},{"text":"٥٩٣٠ - ز - حدثنا أبو داود السجزي، قال: سمعت قتيبة بن سعيد قال: هو في كتابي بخطي، عن جرير، عن هشام بن عروة، عن أبيه، عن عائشة أن النبي ﷺ قال: \"الخراج بالضمان\" (^١).\n_________\n(^١) قال أبو عيسى الترمذي في جامعه (٣/ ٥٧٣) في كتاب البيوع، باب ما جاء فيمن يشتري العبد ويستغله، ثم يجد به عيبًا: \"وقد روى مسلم بن خالد الزنجي هذا الحديث عن هشام، عن عروة، ورواه جرير، عن هشام أيضًا، وحديث جرير يقال: تدليس دلّس فيه جرير، لم يسمعه من هشام بن عروة\" وهذا الحديث من زوائد أبي عوانة على مسلم.\nوقد أخرجه أبو داود في سننه (٣/ ٧٧٩) في كتاب البيوع، باب فيمن اشترى عبدًا فاستعمله ثم وجد به عيبًا، من طريق ابن أبي ذئب، عن مخلد بن خفاف عن عروة به، ومن طريق مسلم بن خالد الزنجي، حدثنا هشام به. وسيأتي بعد هذا =\n⦗٤٤٣⦘ = الحديث، وقد تكلم أبو عوانة على هذا الحديث، يأتي في الصفحة القادمة.","vol":"12","page":442},{"text":"٥٩٣١ - ز - حدثنا أبو داود السجزي، قال: حدثنا إبراهيم بن مرزوق [¬*]، قال: حدثنا أبي، قال: حدثنا مسلم بن خالد الزنجي، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة أن رجلًا ابتاع غلامًا فأقام عنده ما شاء الله أن يقيم، ثم وجد به عيبًا، فحاكمه إلى النبي ﷺ فردَّه عليه، فقال الرجل يا رسول الله قد استعمل غلامي، فقال رسول الله ﷺ: \"الخراج بالضمان\" (^١).\n_________\n(^١) إسناده ضعيف؛ لضعف مسلم بن خالد الزنجي، تقدم تخريجه في الحديث الذي قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (مرزوق) وفي نسخة كوبريللو (٣/ ق ١٩٣/ أ)، وهو خطأ، وصوابه: (مروان)، كما في نسخة دار الكتب المصرية (٥/ ق ٢٥/ أ)، والحديث يرويه يرويه المصنف عن أبي داود صاحب السنن، وهو عند أبي داود في السنن (٣٥١٠) عن إبراهيم بن مروان بن محمد الدمشقي، وانظر: تحفة الأشراف (١٧٢٤٣)، وقد جاء في بعض نسخ السنن لأبي داود: مرزوق، كما أشار محقق طبعة دار التأصيل عند الحديث (٣٤٦٦) (٥/ ٥٣٣)، فقال: في (ص) وعليه \"ح\": بن مرزوق. والمثبت من (م)، (ح)، (ض)، حاشية (ص)، وعليه \"صحَّ أصل\"، (ل)، (ش)، (ب)، (ط)، (ر) وعليه \"صح\"، (هـ).\nوإبراهيم بن مرزوق شيخ أبي عوانة، ولا يعرف لأبي داود رواية عنه، وإبراهيم يرويه عن أبيه وهو مروان بن محمد الدمشقي، وهو الذي يروي عن مسلم بن خالد.\nوقد فات الحافظ ابن حجر في الإتحاف (٢٢٣٤٤) عزوه إلى أبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":443},{"text":"٥٩٣٢ - ز - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن يونس، قال: حدثنا ابن أبي ذئب، عن مخلد بن خفاف، عن عروة، عن عائشة قالت: قال رسول الله ﷺ: \"الخراج بالضمان\" (^١).\n_________\n(^١) في إسناده مخلد بن خَفَّاف، قال أبو حاتم: لم يرو عنه غيره وليس هذا إسناد تقوم بمثله الحجة -يعني حديث الخراج بالضمان-، وقال ابن عدي: لا يعرف له غير هذا الحديث. الجرح والتعديل (٨/ ٣٤٧)، والكامل (٦/ ٤٣٦).\nوهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه عبد الرزاق في مصنفه (٨/ ١٧٦) في كتاب البيوع، باب الضمان مع النماء من هذا الوجه.","vol":"12","page":443},{"text":"٥٩٣٣ - ز - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق، ح.\nوحدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قالا: حدثنا سفيان الثوري، عن ابن أبي ذئب، عن مخلد بن خفاف قال: ابتعت عبدًا كان بيني وبين\n⦗٤٤٤⦘ شركائي، فاقتويته، فجاء بعض الشركاء فأغلَّ عليَّ غلَّة، فخاصمني في نصيبه إلى قاضي بالمدينة يقال له هشام بن إسماعيل، فأمر برد الغلَّة، قال: فأتيت عروة بن الزبير فحدثته، فقام معي إليه، فقال عروة: حدثتني عائشة أم المؤمنين أن النبي ﷺ قال: \"الخراج بالضمان\" قال: فرجع عن قضائه.\nوهذا لفظ عبد الرزاق، قال أبو عوانة: اختلف أهل العلم في صحة هذا الحديث، وروي عن ثلاثة عن هشام بن عروة، رواه جرير، ومسلم ابن خالد، ولعله عمر بن علي، فأما مسلم فليس بالثبت كما ينبغي، وأما عمر بن علي فإنَّه كان يدلِّس، ولعلَّه أخذه عن مسلم بن خالد، وأما جرير فإنَّ هذا الحديث ليس بمشهور عنه، ولا نعلم كتبناه من غير حديث قتيبة بن سعيد.","vol":"12","page":443},{"text":"<span data-type='title' id=toc-881>باب الدليل على إباحة اقتضاء الدنانير من الدراهم، والدراهم من الدنانير، واقتضاء التمر على رؤوس النخل من تمر مكيل معلوم المبلغ</span>","vol":"12","page":445},{"text":"٥٩٣٤ - ز - حدثنا محمد بن عبد الحكم المصري، قال: حدثنا أنس ابن عياض، عن هشام بن عروة، عن وهب بن كيسان، عن جابر بن عبد الله أنه أخبره أن أباه توفي، وترك عليه ثلاثين وسقًا لرجل من اليهود، فاستنظره جابر فأبى أن ينظره، فكلَّم جابر رسول الله ﷺ ليشفع إليه فجاءه رسول الله ﷺ وكلم اليهودي ليأخذ تمر نخله بالذي له، فأبى، فدخل رسول الله ﷺ فمشى فيها، ثم قال: يا جابر جدّ له فإن فيه الذي له، فجدَّه بعد ما رجع رسول الله ﷺ فأوفاه ثلاثين وسقًا، وفضلت له سبع عشرة وسقًا، فجاء جابر رسول الله ﷺ ليخبره بالذي فعل، فوجد رسول الله ﷺ يصلي العصر، فلما انصرف رسول الله ﷺ جاء فأخبره بالذي وفاه، وأخبره بالفضل الذي فضل له، فقال رسول الله ﷺ: أخبر ذلك ابن الخطاب، فذهب جابر إلى عمر فأخبره، فقال عمر: لقد علمت حيث مشى فيها رسول الله ﷺ، ليبارك الله فيها (^١).\n_________\n(^١) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع الفتح ٥/ ٦٠) في كتاب الاستقراض، باب إذا قاصَّ أو جازفه في الدين، من طريق إبراهيم بن المنذر، عن أنس بن عياض به بتمامه. وأخرجه أبو داود في سننه (٣/ ٦٠٠) =\n⦗٤٤٦⦘ = في كتاب الوصايا، من طريق شعيب بن إسحاق، عن هشام نحوه.","vol":"12","page":445},{"text":"٥٩٣٥ - ز - حدثنا الصغاني، قال: حدثنا داود بن عمرو، قال: حدثنا حسان بن إبراهيم الكرماني، عن هشام بن عروة، عن وهب بن كيسان -مولى لهم- عن جابر بن عبد الله أنه كان على أبيه ثلاثون وسقًا من تمر لرجل يهودي، فتوفي أبوه ولم يقضها، فعرض على اليهودي أن يأخذ ثمره بما له الذي له، فأبى، فكلَّم رسول الله ﷺ ليشفع له إلى اليهودي، فجاءه رسول الله ﷺ فكلَّم اليهودي، فأبى، فمشى رسول الله ﷺ في حائطه فقال: \"جدَّ له، أو جزَّ له، أوفه حقه\" فجدَّ له فأوفاه حقه، وفضل له سبع عشرة وسقًا، فجاء رسول الله ﷺ فأخبره بذلك، فقال رسول الله: \"أخبر بذلك عمر بن الخطاب، فأخبره بذلك فقال: لقد عرفت حين مشى فيها رسول الله ﷺ ليباركن الله فيها (^١).\nذكر أحمد، حدثنا إسحاق بن شاهين، عن خالد بن عبد الله، عن الجُريري (^٢) عن أبي نضرة (^٣) عن جابر بن عبد الله قال: كان لرجل علي عجوة، ولم يكن في نخلي وفاء ذلك، فذكر الحديث (^٤).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٣٤).\n(^٢) سعيد بن إياس.\n(^٣) المنذر بن مالك بن قطعة.\n(^٤) في إسناده شيخ المصنف لم يتبين لي من هو، وقد تقدم تخريجه في الحديث رقم (٥٩٣٤).","vol":"12","page":446},{"text":"<span data-type='title' id=toc-882>باب الإباحة لبائع الشيء بالنسيئة إن اشتراهن من المشتري رهنًا، وذكر الترجمة</span>","vol":"12","page":447},{"text":"٥٩٣٦ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، عن الأعمش، عن إبراهيم (^٢)، عن الأسود، عن عائشة، قالت: \"اشترى رسول الله ﷺ من يهودي طعامًا بنسيئة، وأعطاه درعًا له رهنًا\" (^٣).\n_________\n(^١) محمد بن خازم.\n(^٢) النخعي.\n(^٣) إسناده صحيح، والأعمش قد صرح بالسماع كما قد أخرجه مسلم في صحيحه (٣/ ١٢٢٦) في كتاب المساقاة، باب الرهن وجوازه في الحضر والسفر، من طرق عن يحيى ابن يحيى، وأبي بكر بن أبي شيبة، ومحمد بن العلاء، جميعًا عن الأعمش، ومن طريق عيسى بن يونس وعبد الواحد بن زياد جميعًا عن الأعمش به بألفاظ مقارنة. وأخرجه البخاري في صحيحه (مع فتح الباري ٤/ ٣٠٢) في كتاب البيوع، باب شراء النبي ﷺ بالنسيئة، من طريق عبد الواحد، حدثنا الأعمش قال ذكر عندنا إبراهيم الرهن، به فذكره نحوه.","vol":"12","page":447},{"text":"٥٩٣٧ - حدثنا أحمد بن يوسف، قال: حدثنا الفريابي، قال: حدثنا سفيان، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة، قالت: توفي النبي ﷺ، ودرعه مرهونة بثلاثين صاعًا من شعير عند يهودي (^١).\n_________\n(^١) إسناده صحيح، انظر تخريجه في الحديث الذي قبله.","vol":"12","page":447},{"text":"٥٩٣٨ - حدثنا السري بن يحيى (^١)، قال: حدثنا قبيصة (^٢)، قال:\n⦗٤٤٨⦘ حدثنا سفيان بإسناده مثله (^٣).\n_________\n(^١) أبو عبيدة.\n(^٢) ابن عقبة السرائي.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث (٥٩٣٦).","vol":"12","page":447},{"text":"٥٩٣٩ - حدثنا الحسن بن عفان، قال: حدثنا ابن نمير، عن الأعمش، عن إبراهيم قال: لا بأس بالذهب والكفيل في السلم، فقال رجل: يا أبا عمران إن سعيد بن جبير قال: ذاك الربا المضمون، فقال إبراهيم: لم يقل شيئًا، ربما (^١) ارتهن الرجل، ثم وضع، حدثني الأسود عن عائشة قالت: \"رهن رسول الله ﷺ عند يهودي درعًا وأخذ طعامًا\" (^٢).\n_________\n(^١) في (ل) (ثم).\n(^٢) إسناده حسن، تقدم تخريجه في الحديث (٥٩٣٦).","vol":"12","page":448},{"text":"٥٩٤٠ - حدثنا الصغاني وأبو أمية قالا: حدثنا يعلى بن عبيد، قال: حدثنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: \"اشترى رسول الله ﷺ طعامًا من يهودي بنسيئة، ورهنه درعًا له من حديد\" (^١).\nرواه عبد الواحد، عن الأعمش مثله (^٢).\n_________\n(^١) إسناده صحيح، مضى تخريجه في الحديث رقم (٥٩٣٦).\n(^٢) وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٦) في كتاب المساقاة، موصولًا، قال: حدثنا إسحاق بن إبراهيم الحنظلي، أخبرنا المخزومي، قال: حدثنا عبد الواحد ابن زيد، فذكره.","vol":"12","page":448},{"text":"<span data-type='title' id=toc-883>[باب] بيان إباحة الاستسلاف في الحيوان، واستقراضه، والسلم فيه، والإباحة للستسلف والمستقرض إعطاء السلف والمقرض أجود مما يجب عليه</span>","vol":"12","page":449},{"text":"٥٩٤١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه، وحدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: أخبرنا مالك، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي رافع مولى رسول الله ﷺ أنه قال: استسلف رسول الله ﷺ بكرًا (^١)، فجاءته إبل من إبل الصدقة، قال أبو رافع فأمرني رسول الله ﷺ أن أقضي الرجل بكرة، فطلبت فلم أجد في الإبل إلا جملًا خيارًا رباعيًّا، فقال رسول الله ﷺ: \"أعطه إياه، فإن خير الناس أحسنهم قضاء\" (^٢).\nهذا لفظ ابن وهب، وحدثنا الشافعي قال: فقلت يا رسول الله إني لم أجد في الإبل إلا جملًا خيارًا رباعيًّا بمثله.\n_________\n(^١) البَكر. بالفتح. الفتي من الإبل، والأنثى بَكْرة. (النهاية ١/ ١٤٩).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٤) في كتاب المساقاة، باب من استسلف شيئًا فقضى خيرًا منه، من طريق أبي طاهر، أخبرنا ابن وهب به فذكره، ومن طريق خالد بن مخلد، عن محمد بن جعفر، سمعت زيد بن أسلم، أخبرنا عطاء ابن يسار فذكره مختصرًا. وقد أخرجه الشافعي في مسنده (٢/ ١٧١) قال: أخبرنا مالك به، فذكره بتمامه، وأخرجه مختصرا مثل رواية مسلم.","vol":"12","page":449},{"text":"٥٩٤٢ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن محمد بن قيس (^١)، قال: حدثنا زيد بن أسلم، عن أبيه، عن أبي رافع مولى النبي ﷺ قال: استسلف النبي ﷺ بكرًا من رجل، فذكر نحوه (^٢).\nرواه مسلم، عن أبي كريب، عن خالد بن مخلد، عن محمد بن جعفر، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي رافع بنحوه (^٣).\n_________\n(^١) المحاربي، أبو زكير، ضعَّفه ابن معين، وقال أبو زرعة: أحاديثه متقاربة، قال ابن حبان: كان يقلب الأسانيد ويرفع المراسيل من غير تعمُّد، لا يحتج به، وحديثه عند مسلم في المتابعات. (تهذيب التهذيب ١١/ ٢٧٤).\n(^٢) قال الدارقطني في العلل (٧/ ١٦، ١٧) لما ذكر هذا الحديث: \"يرويه زيد بن أسلم واختلف عنه، فرواه مالك ومحمد بن جعفر بن أبي كثير عن زيد بن أسلم عن عطاء بن يسار، عن أبي رافع، وكذلك مسلم بن خالد عن زيد بن أسلم، وخالفهم يحيى بن قيس أبو زكير فرواه عن زيد بن أسلم عن أبيه، عن أبي رافع والأول أصح\".\n(^٣) انظر تخريج الحديث رقم (٥٩٤٣)، فقد خرجته هناك.","vol":"12","page":450},{"text":"٥٩٤٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: سمعت شعبة يحدث، عن سلمة بن كهيل، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة قال: \"كان لرجل (^١) على رسول الله ﷺ دين، فجعل يتقاضاه، فأغلظ\n⦗٤٥١⦘ له، فهمَّ به (^٢) أصحاب رسول الله ﷺ فقال لهم النبي ﷺ: \"دعوه فإن لصاحب الحق مقالًا\" وقال لهم: \"اشتروا له سِنًّا (^٣)، فأعطوه إياه\" فقالوا: لا نجد له سِنًّا إلا سِنًّا أفضل من سِنَّه، قال: \"فاشتروا له فأعطوه فإن من خياركم أحسنكم قضاء\" (^٤).\n_________\n(^١) ذكر الحافظ في فتح الباري (٥/ ٥٦) أنه لم يعرف اسمه فقيل أنه أعرابي، أو يهودي وكونه أعرابي أولى لأنه جاء النص على ذلك، كما في رواية سفيان الثورى وستأتي بعد ثلاثة أحاديث.\n(^٢) أي أراد أصحاب النبي ﷺ أن يؤذوه بالقول أو الفعل، لكن لم يفعلوا أدبًا مع النبي ﷺ، ذكره الحافظ في فتح الباري (٥/ ٥٦).\n(^٣) أي ما يشابه بعيره الذي استسلفه منه.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٥) في كتاب المساقاة، باب من استسلف شيئًا فقضى خيرًا منه، من طرق عن محمد بن جعفر، عن شعية وعلي بن صالح، وسفيان جميعًا عن سلمة بن كهيل به نحوه، وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٥٦) في كتاب الاستقراض، باب استقراض الإبل، من طريق أبي الوليد، حدثنا شعبة به فذكر نحوه.","vol":"12","page":450},{"text":"٥٩٤٤ - حدثنا يزيد بن سنان البصري، قال: حدثنا بشر بن عمر، وحبان بن هلال، وأبو الوليد واللفظ له، قالوا: حدثنا شعبة، قال: أخبرني سلمة بن كهيل قال: سمعت أبا سلمة بمنى يحدث عن أبي هريرة أن رجلًا تقاضى رسول الله ﷺ وذكر الحديث بمثله (^١).\n_________\n(^١) إسناده صحيح، انظر تخريجه في الحديث الذي قبله.","vol":"12","page":451},{"text":"٥٩٤٥ - حدثنا عباس الدوري، قال: حدثنا شبابة (^١)، قال: حدثنا شعبة بإسناده مثله: فإن خير الناس أحسنهم قضاء، قال: \"وكان له على\n⦗٤٥٢⦘ النبي ﷺ بكر\" (^٢).\n_________\n(^١) ابن سوار.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٤٣).","vol":"12","page":451},{"text":"٥٩٤٦ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد ابن هارون، قال: حدثنا سفيان الثوري، وحدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان، عن سلمة بن كهيل، عن أبي سلمة، عن أبي هريرة قال: جاء أعرابي إلى النبي ﷺ يتقاضاه بعيرًا فقال: \"أعطوه\"، فلم يجدوا له إلا سنًّا فوق سنِّه، فقال النبي ﷺ: \"أعطوه\" قال الفريابي: فكأن الأعرابي أثنى\" قالا جميعًا: فقال النبي ﷺ: \"خياركم أحسنكم قضاء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٤٣).","vol":"12","page":452},{"text":"٥٩٤٧ - حدثنا أبو أمية، قال: حدثنا أبو نعيم وعبيد الله بن موسى قالا: حدثنا سفيان، عن سلمة بن كهيل، عن أبي سلمة، عن أبي هريرة قال: كان لرجلٍ على النبي ﷺ سِنٌّ من الإبل، فجاء يتقاضاه، فقال: «أعطوه»، [فلم يجدوا إلا سِنًّا فوق سِنِّه، فقال: «أعطوه»] [¬*]، فقال: أوفيتني أوفاك الله، فقال رسول الله ﷺ: «إن خياركم أحسنكم قضاء» (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في (٥٩٤٣).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٩٤/ ب)، ودار الكتب المصرية (٥/ ق ٢٨/ أ)، ولعله انتقال نظر من المحقق.","vol":"12","page":452},{"text":"٥٩٤٨ - حدثنا أسيد بن عاصم الأصبهاني، قال: حدثنا أبو سفيان صالح بن مهران -وكان أحد الثقات- عن النعمان بن عبد السلام (^١) -وكان\n⦗٤٥٣⦘ عبد الرحمن بن مهدي يروي عنه ويعجب به- عن مسعر، والثوري، عن سلمة بن كهيل، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة قال: أتى أعرابي رسول الله ﷺ يتقاضاه بعيرًا له، فقال: \"اطلبوا\" فلم يجدوا إلا سنًّا فوق سنِّه، فقال: \"أعطوه فإن خياركم أحسنكم قضاء\" (^٢).\nرواه رجاء، عن وكيع، عن مسعر.\n_________\n(^١) النعمان بن عبد السلام بن حبيب التيمي، أبو المنذر الأصبهاني، قال أبو حاتم: محله =\n⦗٤٥٣⦘ = الصدق، وذكره ابن حبان في الثقات. الجرح والتعديل (٤٤٩)، الثقات لابن حبان (٩/ ٢٠٩).\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٤٣).","vol":"12","page":452},{"text":"٥٩٤٩ - حدثنا مطيِّن (^١)، قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع، عن علي بن صالح (^٢)، عن سلمة بن كهيل، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"خيركم أحسنكم قضاء\" (^٣).\n_________\n(^١) محمد بن عبد الله.\n(^٢) الهمداني الكوفي.\n(^٣) إسناده صحيح، تقدم تخريجه في (٥٩٤٣).","vol":"12","page":453},{"text":"<span data-type='title' id=toc-884>[باب] بيان إباحة العبد بالعبدين يدًا بيد، والدليل على إجازته فيه من الحيوان يدًا بيد ونسيئة</span>","vol":"12","page":454},{"text":"٥٩٥٠ - حدثنا الحارث بن أبي أسامة، قال: حدثنا يونس بن محمد، قال: حدثنا الليث بن سعد، عن أبي الزبير، عن جابر أنه قال: جاء فتى فبايع رسول الله ﷺ على الهجرة، ولم يشعر رسول الله ﷺ أنه عبد، فجاء سيده يريده فقال النبي ﷺ: \"بعنيه\" فاشتراه بعبدين أسودين، ثم لم يبايع أحدًا حتى يسأله: \"عبد هو؟ \" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٥) في كتاب المساقاة، باب جواز بيع الحيوان بالحيوان من جنسه متفاضلًا، من طريق يحيى بن يحيى وابن رمح، وقتيبة بن سعيد جميعًا عن الليث به نحوه، وقد جاء الليث عند مسلم مهملًا وينبه أبو عوانة بأنه ابن سعد.\nوقد أخرجه أبو داود في سننه (٣/ ٦٥٤) في كتاب البيوع والإجارات، والترمذي في جامعه (٣/ ٥٣١) في كتاب البيوع، باب في شراء العبد بعبدين، كلاهما من طريق قتيبة عن الليث به نحوه.","vol":"12","page":454},{"text":"٥٩٥١ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال أخبرني الليث بن سعد، عن أبي الزبير، عن جابر أن رسول الله ﷺ \"اشترى عبدًا بعبدين\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخرجه في الحديث الذي قبله.","vol":"12","page":454},{"text":"٥٩٥٢ - حدثنا أبو بكر محمد بن إبراهيم بن يحيى بن حِنَّاد (^١) قال: حدثنا أبو الوليد (^٢)، قال: حدثنا الليث بمثله (^٣).\n_________\n(^١) المروذي، المنقري.\n(^٢) الطيالسي.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":455},{"text":"<span data-type='title' id=toc-885>باب إباحة السلم (^١) في الثمار بكيل معلوم، ووزن معلوم، إلى أجل معلوم، وذكر الترجمة </span>(^٢)\n_________\n(^١) يعني السلف.\n(^٢) هكذا في الأصل والنسخة (ل)، ولم أدر ما معناه.","vol":"12","page":456},{"text":"٥٩٥٣ - حدثنا إسماعيل بن يحيى المزني، والربيع بن سليمان، عن الشافعي، قال: أخبرنا سفيان، عن ابن أبي نجيح، عن عبد الله بن كثير، عن أبي المنهال قال: سمعت ابن عباس يقول: قدم رسول الله ﷺ المدينة وهم يُسْلِفون في الثمار السنتين والثلاث فقال: \"من سلف فليسلف في كيل معلوم، ووزن معلوم، وأجل معلوم\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٢٦) في كتاب المساقاة، باب السلم، من طريق يحيى بن يحيى وعمرو الناقد، عن سفيان بن عيينة به نحوه.\nوأخرجه البخاري في صحيحه فتح الباري (٤/ ٤٢٨) في كتاب السلم، باب السَّلَم في كيل معلوم، من طريق إسماعيل بن علية، أخبرنا ابن أبي نجيح به نحوه، وفي باب السلم في وزن معلوم من طريق صدقة، أخبرنا ابن عيينة به فذكره بتمامه.","vol":"12","page":456},{"text":"٥٩٥٤ - حدثنا علي بن حرب، قال: حدثنا أبي، قال: حدثنا سفيان بنحوه (^١).\n_________\n(^١) انظر الحاشية السابقة.","vol":"12","page":456},{"text":"٥٩٥٥ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو داود\n⦗٤٥٧⦘ الحفري (^١)، عن سفيان، عن ابن أبي نجيح، عن عبد الله بن كثير، عن أبي المنهال، عن ابن عباس قال: قدم رسول الله ﷺ المدينة وهم يسلفون في الثمار السنتين والثلاث فقال: \"لا تسلفوا إلا في كيل معلوم، إلى أجل معلوم\" (^٢).\n_________\n(^١) عمر بن سعد.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":456},{"text":"٥٩٥٦ - حدثنا السلمي (^١) والغزي (^٢) قالا: حدثنا الفريابي (^٣)، قال: حدثنا سفيان بإسناده مثله فقال رسول الله ﷺ: \"لا تسلفوا في الثمار إلا في كيل معلوم\" (^٤) رواه وكيع، وعبد الرحمن: \"وزن معلوم\" (^٥).\n_________\n(^١) أحمد بن يوسف.\n(^٢) عبد الله بن محمد.\n(^٣) محمد بن يوسف.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث (٥٩٥٣).\n(^٥) وصله مسلم في صحيحه (٣/ ١٢٢٧) قال: حدثنا أبو كريب وابن أبي عمر، قالا: حدثنا وكيع به.","vol":"12","page":457},{"text":"٥٩٥٧ - حدثنا سعيد بن مسعود البناء، قال: حدثنا النضر ابن شميل، قال: أخبرنا شعبة، قال: حدثنا عبد الله بن أبي نجيح قال: سمعت ابن كثير، عن أبي المنهال، عن ابن عباس أن النبي ﷺ قدم وهم يسلفون في الطعام، والتمر أو النخيل، فقال رسول الله ﷺ، \"إلى أجل\n⦗٤٥٨⦘ مسمى، وكيل معلوم\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٩٥٣).","vol":"12","page":457},{"text":"٥٩٥٨ - حدثنا الصغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا عبد الوارث، قال: حدثنا ابن أبي نجيح، عن عبد الله بن كثير، عن أبي المنهال، عن ابن عباس قال: قدم رسول الله ﷺ وهم يسلفون فقال: \"من أسلف فلا يُسلف إلا في كيل معلوم، ووزن معلوم\" (^١).\nورواه ابن عُلية، عن ابن أبي نجيح مثله ولم يذكر \"إلى أجل معلوم\".\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٢٧) في كتاب المساقاة، باب السلم من طريق شيبان بن فروخ، حدثنا عبد الوارث به فذكره.","vol":"12","page":458},{"text":"<span data-type='title' id=toc-886>باب حظر بيع الرجل شرِكًا له في ربعه، أو أرض، أو دار، أو نخل حتى يعرضه على شريكه، فإن لم يأخذه بثمنه جاز له بيعه من غيره، والدليل على أنه يجب عليه عرضه وكَان شريكه على دينه أو لم يكن</span>","vol":"12","page":459},{"text":"٥٩٥٩ - حدثنا أبو داود الحراني، قال: حدثنا سفيان بن عيينة، قال أبو الزبير: أخبرنا قال: سمعت جابر بن عبد الله يقول: قال رسول الله ﷺ: \"أيكم كانت له أرض، أو نخيل، فلا يبيعها حتى يعرضها على شريكه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه كما سيأتي في الحديث رقم (٥٩٦٤) وقد أخرجه النسائي في سننه (المجتبى ٧/ ٣١٩) في كتاب البيوع، باب الشركة في النخيل، من طريق قتيبة، حدثنا سفيان به فذكره بتمامه، وأخرجه أحمد في مسنده (٣/ ٣٠٧) من طريق سفيان به.","vol":"12","page":459},{"text":"٥٩٦٠ - حدثنا الصغاني، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ: \"من كان له شريك في ربعه، أو نخل فليس له أن يبيع حتى يؤذن شريكه، فإن رضي أخذ، وإن كره ترك\" (^١).\n_________\n(^١) في إسناده أبو الزبير مدلس وقد عنعن، لكنه صرح بالتحديث كما مضى في الحديث الذي قبله.","vol":"12","page":459},{"text":"٥٩٦١ - حدثنا الحسن بن عفان، قال: حدثنا يحيى بن آدم، قال: حدثنا زهير بإسناده مثله سواء (^١).\n_________\n(^١) إسناده صحيح.","vol":"12","page":459},{"text":"٥٩٦٢ - حدثنا أبو داود الحراني، قال: حدثنا سعيد بن عامر، قال: حدثنا سفيان بن سعيد، عن أبي الزبير، عن جابر قال: قال النبي ﷺ: \"من كان بينه وبين رجل دارًا، أو رباعًا، فلا يبيع نصيبه حتى يستأذن شريكه، فإن أخذه بالثمن وإلا باعه\" (^١).\nرواه وكيع، وعبد الرحمن، عن سفيان.\n_________\n(^١) في إسناده أبو الزبير مدلس وقد عنعن، إلا أنه جاء مصرحًا بالسماع فيما أخرجه مسلم في صحيحه (٣/ ١٢٢٩) في كتاب المساقاة باب الشفعة من طريق ابن وهب، عن ابن جريج أن أبا الزبير أخبره أنه سمع جابر، فذكر نحوه، وأخرجه من طريق أبي خيثمة، عن أبي الزبير به نحوه.","vol":"12","page":460},{"text":"٥٩٦٣ - حدثنا محمد بن إسماعيل الأحمسي، قال: حدثنا وكيع ابن الجراح، قال: حدثنا سفيان، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ: \"من كانت له شركة في ربعه، أو أرض فليس له أن يبيع حتى يستأذن شريكه، فإن شاء أخذ، وإن شاء ترك\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":460},{"text":"<span data-type='title' id=toc-887>[باب] بيان وجوب الشفعة للشريك في الحائط، أو الربعة، ما لم يقسم، إذا باع شريكه شريكته فيما دون عرضها عليه، والدليل على أنه إذا عرضها عليه فلم يشتريها لم يكن له فيها شفعة، وأن لا شفعة لغير الشريك، وأنه إذا قسم لم يكن فيه شفعة، وأن للشفيع أن يأخذ المبيع وإن لم يسلم إليه متى شاء حتى يتركه، وأن القول قوله في الترك من غير توقيت، وأن الشفعة لكل شريك ذميا كان أو غيره</span>","vol":"12","page":461},{"text":"٥٩٦٤ - حدثنا علي بن حرب، قال: حدثنا عبد الله بن إدريس، عن ابن جريج، عن أبي الزبير، عن جابر قال: قضى رسول الله ﷺ في كل شرك لم يقسم ربعه، أو حائط، لا يحل له أن يبيعه حتى يؤذن شريكه، فإن شاء أخذ، وإن شاء ترك، فإن باع ولم يؤذنه فهو أحق به (^١).\n_________\n(^١) إسناده صحيح، وقد جاء في رواية مسلم تصريح ابن جريج وشيخه بالسماع في صحيحه (٣/ ١٢٢٩) في كتاب المساقاة، باب الشفعة، قال: حدثنا أبو كريب ابن أبي شيبة، ومحمد بن عبد الله بن نمير، وإسحاق بن إبراهيم، عن عبد الله بن إدريس به، بتمامه.","vol":"12","page":461},{"text":"٥٩٦٥ - حدثنا يوسف بن مسلم وأبو حميد (^١) قالا: حدثنا حجاج، عن ابن جريج، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ:\n⦗٤٦٢⦘ \"الشفعة في كل شرك، ربعه، أو حائط، ولا يصلح له أن يبيعه حتى يعرض على صاحبه، إن شاء أخذ، وإن شاء ترك، فإن باع فشريكه أحق به حتى يؤذنه\" (^٢).\n_________\n(^١) عبد الله بن محمد بن أبي عمر المصيصي.\n(^٢) تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":461},{"text":"<span data-type='title' id=toc-888>[باب] بيان عقوبة من أخذ شبرًا من الأرض ظلمًا، والدليل أنه يدخل في ذلك من لا تكون له شفعة في الأرض فيأخذها بعلة الشفعة، وكذلك من ذهب بشفعة شفيع ظلمًا</span>","vol":"12","page":463},{"text":"٥٩٦٦ - ز - حدثنا موسى بن سهل (^١)، قال: حدثنا نعيم بن حماد، قال: حدثنا ابن المبارك، عن موسى بن عقبة، عن سالم بن عبد الله بن عمر، عن أبيه، قال: قال: رسول الله ﷺ: \"من ظلم شبرًا من الأرض، طوقِّه من سبع أرضين\" (^٢).\n_________\n(^١) ابن قادم، الرَّملي.\n(^٢) إسناده حسن، وهو من زوائد أبي عوانة على مسلم وقد أخرجه البخاري في صحيحه (فتح الباري ٥/ ١٠٣) في كتاب المظالم، باب إثم من ظلم شيئًا من الأرض من طريق مسلم ابن إبراهيم، حدثنا عبد الله بن المبارك به فذكره بلفظ \"من أخذ\" بدل \"من ظلم\".","vol":"12","page":463},{"text":"٥٩٦٧ - حدثنا يحيى [¬*] بن إبراهيم الكوفي، قال: حدثنا سعيد ابن محمد الجرمي، قال: حدثنا إسماعيل بن جعفر، ح. وحدثنا أبو أمية، قال: حدثنا يعقوب بن محمد الزهري، قال: حدثنا عبد العزيز بن أبي حازم، ح. وحدثني أبو رفاعة عمارة بن وَثِيمة، قال: حدثنا ابن أبي مريم، قال: حدثنا محمد بن جعفر بن أبي كثير كلهم عن العلاء بن عبد الرحمن، قال: أخبرني العباس بن سهل بن سعد الساعدي، عن سعيد [بن زيد بن عمرو] ابن نفيل (^١) أن رسول الله ﷺ قال: \"من اقتطع شبرًا من الأرض ظلمًا\n⦗٤٦٤⦘ طوقه الله بها يوم القيامة من سبع أرضين\" (^٢).\nحديث عبد العزيز بن أبي حازم طويل.\n_________\n(^١) ما بين المعقوفتين من (ل)، وقد كتبت هكذا في الأصل (سعيد بن عمرو بن زيد). إلا =\n⦗٤٦٤⦘ = أن الناسخ وضع حرف (م) على زيد، مما يعني أن هذا يؤخر ويقدم الأخر.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (١٣/ ١٢٣٠) في كتاب المساقاة، باب تحريم الظلم وغصب الأرض وغيرها، من طريق يحيى بن أيوب وقتيبة بن سعيد وعلي ابن حُجر قالوا: حدثنا إسماعيل بن جعفر عن العلاء بن عبد الرحمن به بتمامه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى) وفي مطبوعة دار المعرفة (٥٥٣١): (محمد)، وكلاهما خطأ، وصوابه: (نجيح) كما في النسخة الخطية بكوبريللو (٣/ ق ١٩٦ / أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٣٠/ ب)، وهو نجيح بن إبراهيم الزماني الكوفي، وقد روى عنه أبو عوانة في موضعين غير هذا (٤٥١٤، ٨٠٩٢)، وكلاهما حديث واحد بنفس الإسناد والمتن، وقد فات الحافظ ابن حجر هذا الحديث في إتحاف المهرة، ولم يستدركه محققو الكتاب.","vol":"12","page":463},{"text":"٥٩٦٨ - حدثنا يونس بن حبيب ويزيد بن سنان قالا: حدثنا أبو داود الحفري، قال: حدثنا وهيب (^١)، عن سهيل بن أبي صالح، عن أبيه (^٢)، عن أبي هريرة قال: قال رسول الله ﷺ: \"من أخذ شبرًا من الأرض بغير حقه، جاء به من سبع أرضين\" (^٣).\n_________\n(^١) ابن خالد.\n(^٢) ذكوان.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣١) في كتاب المساقاة، باب تحريم الظلم وغصب الأرض وغيرها، من طريق جرير، عن سهيل به بألفاظ مقاربة.","vol":"12","page":464},{"text":"٥٩٦٩ - حدثنا عباس الدوري، قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد بن زريع، عن روح بن القاسم، عن سهيل بن أبي صالح، عن أبيه عن أبي هريرة عن النبي ﷺ قال: \"من أخذ شبرًا من الأرض بغير حقه، جاء به مُقلده إلى سبع أرضين يوم القيامة\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":464},{"text":"٥٩٧٠ - حدثنا أبو داود الحراني، وعمار بن رجاء، والصاغاني، قالوا: حدثنا مُحَاضِر (^١)، قال: حدثنا هشام بن عروة، عن أبيه، عن سعيد ابن زيد قال: قال رسول الله ﷺ: \"من أخذ شبرًا من الأرض طُوقه من سبع أرضين\" زاد أبو داود الحراني \"ظلمًا\" (^٢).\n_________\n(^١) ابن المورع الهمداني.\n(^٢) إسناده حسن، تقدم تخريجه وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٢) في كتاب المساقاة، باب تحريم الظلم وغصب الأرض، من طريق حماد بن زيد، عن هشام ابن عروة به، وذكر قصة مخاصمته مع أروى بن أويس.","vol":"12","page":465},{"text":"٥٩٧١ - حدثنا أبو جعفر الدرامي، قال: حدثنا حبان، ح. وحدثنا أبو أمية، قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان بن يزيد، عن يحيى بن أبي كثير، عن محمد بن إبراهيم بن الحارث حدثه عن أبي سلمة ابن عبد الرحمن قال: كنت أخاصم في أرض فقالت لي عائشة: يا أبا سلمة اجتنب الأرض فإني سمعت رسول الله ﷺ يقول: \"من ظلم قيد شبر من الأرض، طوقه يوم القيامة من سبع أرضين\" (^١).\nهذا لفظ أبي أمية.\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣١) في كتاب المساقاة، باب تحريم الظلم وغصب الأرض وغيرها، من طريق إسحاق بن منصور، أخبرنا حبان ابن هلال به بتمامه، ومن طريق حرب بن شداد، حدثنا يحيى بن أبي كثير به مثله.\nإلا أن مسلمًا ذكر الإسناد وأحال على متن رواية حرب بن شداد، عن يحيى بن أبي كثير، وأبو عوانة ذكر الإسناد والمتن معًا.","vol":"12","page":465},{"text":"٥٩٧٢ - حدثنا أبو مقاتل البلخي (^١)، قال: حدثنا عبد الله بن رجاء، قال: حدثنا حرب بن شداد، عن يحيى بن أبي كثير قال: حدثني محمد ابن إبراهيم أنَّ أبا سلمة حدثه عن عائشة قالت: قال رسول الله ﷺ: \"من ظلم (^٢) شبرًا من الأرض طوقه من سبع\" (^٣).\n_________\n(^١) سليمان بن محمد البلخي.\n(^٢) في نسخة (ل): ظلم قيد.\n(^٣) في إسناده أبو مقاتل لم يوثقه إلا ابن حبان، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":466},{"text":"٥٩٧٣ - حدثنا أبو مسلم الكَجِّي (^١)، قال: حدثنا عبد الله ابن رجاء بإسناده أن أبا سلمة حدثه قال: كان بيني وبين قوم خصومة في أرض، فأتيت عائشة فذكرت ذلك لها فقالت: يا أبا سلمة، اجتنب الأرض [؛ فإنَّ رسولَ الله ﷺ قال: مَن ظلم قَيْدَ شِبرٍ من الأرض] طوقه من سبع أرضين\" (^٢).\n_________\n(^١) إبراهيم بن عبد الله بن مسلم، البصري.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٧١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٩٦/ ب)، ودار الكتب المصرية (٥/ ق ٣١/ ب)، إلا أن كلمة \"قيد\" في نسخة كوبريللو: \"قِيسَ\".","vol":"12","page":466},{"text":"٥٩٧٤ - حدثنا إسحاق بن سيار، [ثنا أبو معمر] [¬*] قال: حدثنا عبد الوارث، قال: حدثنا حسين المعلم، عن يحيى بن أبي كثير قال: حدثني محمد بن إبراهيم، أن أبا سلمة حدثه وكانت بينه وبين أناس خصومة في أرض، ثم إنه دخل على عائشة، فذكر ذلك لها، فقالت: يا أبا سلمة اجتنب الأرض فإن رسول الله ﷺ قال: \"من ظلم من الأرض شبرًا،\n⦗٤٦٧⦘ طوقه يوم القيامة من سبعة أرضين\" (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٩٧١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي كوبريللو (٣/ ق ١٩٦/ ب)، ودار الكتب المصرية (٥/ ق ٣١/ ب).","vol":"12","page":466},{"text":"٥٩٧٥ - حدثنا محمد بن سنان البصري، قال: حدثنا يحيى ابن كثير (^١)، قال: حدثنا علي بن المبارك (^٢)، عن يحيى بن أبي كثير بإسناده نحوه (^٣).\n_________\n(^١) ابن درهم العنبري.\n(^٢) الهُنَّائي.\n(^٣) إسناده صحيح.","vol":"12","page":467},{"text":"<span data-type='title' id=toc-889>[باب] بيان النهي [من] [¬*] الجار جاره إذا سأله أن يضيع خشبة في جداره، أو يغرزها فيه، والدليل على أن له منعه إذا كان أكبر فيها من بناء وغيره، وبيان عرض الطريق إذا اختلف الشركاء فيه، والدليل على أنهم اتفقوا (^١) على أقلّ منه جاز ذلك</span>\n_________\n(^١) هكذا في الأصل و(ل) ولعلها (إذا اتفقوا).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين خطأ، وصوابه: (عن منع)، كما في الأصل الخطي بدار الكتب المصرية (٥/ ق ٣١/ ب)، وهي على الصواب في ط دار المعرفة (٣/ ٤١٧).","vol":"12","page":468},{"text":"٥٩٧٦ - حدثنا أبو إسماعيل (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان قال: سمعت الزهري يقول: أخبرني عبد الرحمن الأعرج، قال: سمعت أبا هريرة يقول: قال النبي ﷺ: \"إذا استأذن أحدكم جاره أن يغرز خشبة في جداره، فلا يمنعه\"، فلما حدثهم طأطأوا رؤوسهم فقال: ما لي أراكم معرضين، لأرمين بها بين أكتافكم (^٢).\nقال سفيان: إنِّي لأحفظ المكان الذي سمعته من الزهري، حدثنا فيه الأعرج، ما قال فيه سعيد بن المسيب.\n_________\n(^١) محمد بن إسماعيل الترمذي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٠) في كتاب المساقاة، باب غرز الخشب في جدار الجار، من طريق يحيى بن يحيى قال: قرأت على مالك به فذكره دون قول سفيان ومن طريق سفيان بن عيينة ويونس ومعمر جميعًا عن الزهري به نحوه.","vol":"12","page":468},{"text":"٥٩٧٧ - حدَّثنا محمد بن إسماعيل السلمي، قال حدثني القعنبي،\n⦗٤٦٩⦘ عن مالك، ح.\nوأخبرني يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكًا أخبره، ح.\nوحدثنا عباس (^١)، قال: حدثنا قراد، قال: حدثنا مالك، عن ابن شهاب، عن عبد الرحمن الأعرج، عن أبي هريرة أن النبي ﷺ قال: \"لا يمنع أحدكم جاره أن يغرز خشبة في جداره\" ثم يقول أبو هريرة: ما لي أراكم عنها معرضين، والله لأرمين بها بين أكتافكم (^٢).\n_________\n(^١) ابن محمد الدوري.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":468},{"text":"٥٩٧٨ - حدثنا عباس الدوري وأبو الخليل المخرمي، قالا: حدثنا يونس بن محمد، قال: حدثنا الليث بن سعيد، عن مالك بن أنس، عن ابن شهاب، عن عبد الرحمن الأعرج، عن أبي هريرة عن النبي ﷺ أنه قال: \"من سأله جاره أن يغرز خشبة في جداره فلا يمنعه\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٧٦)، وهذا الحديث ليس موجودًا في (ل).","vol":"12","page":469},{"text":"٥٩٧٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج، قال: أخبره، زياد بن سعد، أن ابن شهاب أخبره أن عبد الرحمن ابن هرمز أخبره، أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"من سأله\n⦗٤٧٠⦘ جاره أن يضع خشبة في جداره فلا يمنعه\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٧٦).","vol":"12","page":469},{"text":"٥٩٨٠ - حدثنا المزني قال: قيل للشافعي (^١): هل يقع اسم الجوار على الشريك؟ قلت: نعم؟ امرأتك أقرب إليك أم شريكك؟ قال: بل امرأتي لأنها ضجيعي بلغة العرب، تقول: امرأة الرجل جارته، وإني قلت: قال الأعشى:\nأجارتنا بيني فإنك طالقة … وموموقة ما كنت ووَامقة\nكذاك أمور الناس بعد واو طارقة (^٢)\n_________\n(^١) قول الشافعي، وقول الأعشى، ليس موجودًا في النسخة (ل).\n(^٢) هكذا في الأصل، وفي ديوان الأعشى:\nيا جارتي بيني، فإنك طالقة … كذاك أمور الناس غاد وطارقة\nوبَيني حصان الفرج غير ذميمة … ومَومُوقَةٍ فينا، كذاك ووامِقَة\nديوان الأعشى (ص ١٢٢)، طبع دار صادر، بيروت. وهذا الكلام ليس موجودًا في (ل).","vol":"12","page":470},{"text":"٥٩٨١ - حدثنا علي بن عبد العزيز (^١)، قال: حدثنا معلى بن أسد، قال: حدثنا عبد العزيز بن المختار، عن خالد الحذاء، عن يوسف ابن عبد الله بن الحارث، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إذا\n⦗٤٧١⦘ اختلف في الطريق جُعِل عَرضه سبعة أذرع\" (^٢).\n_________\n(^١) ابن المرزبان البغوي.\nقال عنه الدارقطني: ثقة مأمون، وقال ابن أبي حاتم: كان صدوقًا، (ت: ٢٨٦ هـ)، الجرح والتعديل (٦/ ١٩٦)، سير أعلام النبلاء (١٣/ ٣٤٨).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٢) في كتاب المساقاة، باب قدر الطريق إذا اختلفوا فيه، من طريق أبي كامل فضيل بن حسين الجحدري، حدثنا عبد العزيز المختار به بتمامه.","vol":"12","page":470},{"text":"٥٩٨٢ - حدثنا الصغاني (^١)، قال: حدثنا عفان (^٢)، قال: حدثنا أبو عوانة (^٣)، عن خالد الحذاء، عن يوسف بن عبد الله بن الحارث، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"إذا اختلف في الطريق فعرضه سبع أذرع\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن مسلم.\n(^٣) الوضاح.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":471},{"text":"٥٩٨٣ - حدثنا أبو العباس البغدادي بحلب (^١)، قال: حدثنا فيض بن وثيق (^٢)، قال: حدثنا الوضاح بن عبد الله أبو عوانة، وخالد ابن عبد الله الواسطي، عن خالد الحذاء، عن يوسف بن عبد الله ابن الحارث، عن أبيه عن أبي هريرة قال: قال النبي ﷺ: \"إذا اختلف في الطريق فعرضه\n⦗٤٧٢⦘ سبع أذرع\" (^٣).\n_________\n(^١) هو القاضي: أحمد بن محمد بن عيسى بن الأزهر، أبو العباس البغدادي البرتي.\n(^٢) قال عنه ابن معين: كذاب خبيث، (الجرح والتعديل ٧/ ٨٨، تاريخ بغداد ١٢/ ٣٩٨).\n(^٣) في إسناده فيض بن وثيق كذاب.","vol":"12","page":471},{"text":"٥٩٨٤ - حدثنا قُرْبُزَان (^١)، قال: حدثنا يحيى بن سعيد، قال: حدثنا المثنى بن سعيد: قال: حدثنا قتادة، عن بشير بن كعب، عن أبي هريرة، عن النبي ﷺ قال: \"إذا تشاجرتم في الطريق فاجعلوها سبعة أذرع\" (^٢). قال: أبو عوانة: يعارض هذا الحديث الذي يروى عن أبي هريرة عن النبي ﷺ لا يمنع أحدكم جاره أن يضع خشبة على جداره حديث أبي بكرة أن النبي ﷺ قال: إن دمائكم وأموالكم عليكم حرام.\n_________\n(^١) قُرْبزان أو كُربزان. كتب في هامش سير أعلام النبلاء كتب في هامش المخطوط: كربزان: بكاف مشوبة بقاف. انظر سير أعلام النبلاء (١٣/ ١٣٨ هامش ١). وهو عبد الرحمن بن محمد بن منصور الحارثي، البصري، ثم البغدادي، لقبه كربزان.\n(^٢) إسناده ضعيف لضعف قربزان، وهذا الإسناد من زوائد أبي عوانة على مسلم، وقد أخرجه أبو داود في سننه (٤/ ٤٨) في كتاب الأقضية، في أبواب من القضاء، من طريق مسلم بن إبراهيم، حدثنا المثنى بن سعيد به فذكره نحوه، وأخرجه الترمذي في جامعه (٣/ ٦٢٨) في كتاب الأحكام، باب ما جاء في الطريق إذا اختلفوا فيه، كم يجعل؟ من طريق محمد بن بشار، حدثنا يحيى بن سعيد به بتمامه وقال: حديث حسن صحيح.","vol":"12","page":472},{"text":"<span data-type='title' id=toc-890>باب الخبر الدال على أن المشتري إذا اشترى الدار بما فيها وفيها ما لم يقع عليه عقدة البيع بعينه لم يصلح له أخذها، وأنه يجب على البائع والمشتري أن يوقعا البيع على كل شيء فيها بعينه</span>","vol":"12","page":473},{"text":"٥٩٨٥ - حدثنا أحمد بن يوسف السُّلمي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله ﷺ -فذكر أحاديث منها- وقال رسول الله ﷺ: \"اشترى رجل من رجل عقارًا (^١) له فوجد الذي اشترى في عقاره جرة فيها ذهب، فقال له الذي اشترى العقار: خذ ذهبك مني، إنما اشتريت منك الأرض، ولم ابتع منك الذهب! وقال الذي شرى (^٢) الأرض: إنما بعتك الأرض وما فيها، قال: فتحاكما إلى رجل فقال لهما الذي تحاكما إليه: ألكما ولد؟ قال أحدهما: لي غلام، وقال الآخر: لي جارية، فقال: انكحوا الغلام الجارية، وأنفقوا على أنفسهما منه وتصدَّقا\" (^٣).\n_________\n(^١) عقارًا: هو المنزل والضيعة، وخصه بعضهم بالنخل. (النهاية ٣/ ٢٧٤).\n(^٢) أي البائع، كما يدل عليه باقي الحديث.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٣٤٥) في كتاب الأقضية، باب استحباب إصلاح الحاكم بين الخصمين، من طريق محمد بن رافع، حدثنا عبد الرزاق به فذكره بنحوه، وأخرجه البخاري في صحيحه (فتح الباري ٦/ ٥١٢) في كتاب =\n⦗٤٧٤⦘ = أحاديث الأنبياء، باب حدثنا أبو اليمان (٥٤) من طريق هشام عن معمر عن الزهري به نحوه.","vol":"12","page":473},{"text":"<span data-type='title' id=toc-891>باب ذكر الخبر الدال على الإباحة لمتولي مال غيره أن يصرفه في تجارة، ومعاملة لمنفعة صاحبه، والإباحة لصاحبه أخذ ربحه ومنفعته</span>","vol":"12","page":474},{"text":"٥٩٨٦ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: أخبرنا ابن جريج، قال: أخبرني موسى بن عقبة، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"بينا نفر ثلاثة يمشون أخذهم مطر فآووا إلى غار في جبل فانحطت على غارهم صخرة من الجبل فأطبقت عليهم، فقال بعضهم لبعض: انظروا أعمالًا عملتموها صالحة، فادعوا الله بها لعله يفرجها، فقال أحدهم: اللهم إنَّه (^١) كان لي والدان شيخان كبيران، وامرأتي، وصبية صغار، فكنت أرعى عليهم، فإذا رحت عليهم حلبت، فبدأت بوالدي أسقيهما قبل صبيتي وأهلي، وإني احتبست يومًا فلم آت حتى أمسيت، فوجدتهما قد ناما، فحلبت كما كنت أحلب، وجئت بالحِلَاب، فقمت عند رؤوسهما، أكره أن أوقظهما من نوعهما،\n⦗٤٧٥⦘ وأكره أن أبدأ بالصبية قبلهما، والصبية يَتَضاغَون (^٢) عند رجلي، فلم يزل ذلك دأبي ودأبهم حتى طلع الفجر، فأنت تعلم أني فعلت ذلك ابتغاء وجهك فافرج لنا فرجة نرى منها السماء ففرج الله منها فرجة فرأوا السماء. وقال الآخر: اللهم إنه كانت لي ابنة عم أجبتها كأشدِّ ما يحبُّ الرَّجل النساء، فطلبت إليها نفسها فأبت حتى آتيها بمائة دينار، فسعيت فيها حتى جمعت مائة دينار، فجئتها بها، فلما قعدت بين رجليها قالت: يا عبد الله اتَّق الله ولا تفضَّ الخاتم إلَّا بحقِّه، فقمت عنها، فإن كنت تعلم أني فعلت ذلك ابتغاء وجهك فافرج لنا منها، ففرَّج الله لهم فرجة، وقال الآخر: اللهمَّ إن كنت تعلم أني كنت استأجرت أجيرًا بَفَرَق (^٣) أرز، فلما قضى عمله، قال: أعطني حقي، فعرضت عليه فرقه فتركه، ورغب عنه، فلم أزل أزرعه حتى جمعت منه بقرًا وراعيها، ثم جاءني فقال: يا عبد الله لا تظلمني وأعطني حقي، فقلت: اذهب إلى تلك البقر وراعيها، قال: اتق الله (^٤)\n⦗٤٧٦⦘ ولا تهزأ بي، فقلت له: إني لا أهزأ بك، خذ تلك البقر وراعيها، فأخذها، فقال: أتهزأ بي، فقلت: اذهب فخذها، فذهب بها، فإن كنت تعلم أنِّي فعلت ذلك ابتغاء وجهك فافرج لنا، ففرَّج الله عنهم\" (^٥).\n_________\n(^١) في الأصل (أنه) لكن فوقها ضبَّة مما يدل على تشكك الناسخ فيها، وما أثبته من (ل)، حيث كتبت على الصواب.\n(^٢) أي يصيحون ويبكون، النهاية (٣/ ٩٢).\n(^٣) هو مكيال يسع ستة عشر رطلًا، وهي اثنا عشر مُدًّا، أو ثلاثة آصع عند أهل الحجاز.\nانظر: (النهاية ٣/ ٤٣٧).\n(^٤) من قوله: \"يا عبد الله .. إلى قوله: اتق الله\" ساقطة من (ل).\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢٠٩٩) في كتاب الذكر والدعاء والتوبة والاستغفار، باب قصة أصحاب الغار الثلاثة، والتوسل بصالح الأعمال، من طريق أبي عاصم، عن ابن جريج به نحوه، ومن طريق أنس بن عياض، عن موسى ابن عقبة، ومن طريق يعقوب بن إبراهيم بن سعد، عن أبي صالح بن كيسان عن نافع بمعناه، ومن طريق شعيب عن الزهري، أخبرنا سالم بن عبد الله بن عمر، فذكر أول الحديث ثم قال بمعنى حديث نافع.\nوأخرجه البخاري في صحيحه (فتح الباري ٤/ ٤٠٨) في كتاب البيوع، باب إذا اشترى شيئًا لغيره بغير إذنه فرضي، من طريق أبي عاصم، عن ابن جريج به نحوه.","vol":"12","page":474},{"text":"٥٩٨٧ - حدثنا حمدان بن الجنيد الدقاق، وأبو دواد الحراني وغيرهما قالوا: حدثنا أبو عاصم، عن ابن جريج، عن موسى بن عقبة، عن نافع، عن ابن عمر، عن النبي ﷺ بمعناه مثله (^١).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق.","vol":"12","page":476},{"text":"٥٩٨٨ - حدثنا مهدي بن الحارث (^١)، قال: حدثنا علي بن إسحاق، عن ابن المبارك، عن موسى بن عقبة بإسناده نحوه (^٢).\n_________\n(^١) ابن مرداس العرعري، العصار.\n(^٢) في إسناده شيخ المصنف، مجهول الحال، وقد تقدم تخريجه.","vol":"12","page":476},{"text":"٥٩٨٩ - حدثنا الصَّائغ بمكة (^١)، وأبو أمية، قال: حدثنا داود ابن مهران، قال: حدثنا داود بن عبد الرحمن، عن موسى بن عقبة بنحوه (^٢).\n_________\n(^١) محمد بن إسماعيل بن سالم المكي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٥٩٨٦).","vol":"12","page":477},{"text":"٥٩٩٠ - حدثنا أبو داود الحراني، وعباس الدوري، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، قال: أخبرنا نافع أن ابن عمر قال: قال رسول الله ﷺ: \"بينما ثلاثة رهط يمشون أخذهم المطر، فآووا إلى غار في جبل، فبينما هم حطت صخرة من الجبل، فأطبقت عليهم، فقال بعضهم لبعض: انظروا إلى أفضل أعمالكم عملتموها لله، فسلوه بها، لعله يفرج بها عنكم، فقال أحدهم: اللهم إنه كان لي والدان كبيران، وكانت لي امرأة وَوَلَدٌ صغار، فكنت أرعى عليهم، فإذا رحت عليهم غنمي، بدأت بأبوي فسقيتهما، فنآى يوما الشجر، فلم آت حتى نام أبواي، فطيبت الإناء، ثم حلبت، ثم قمت بحلأبي عند رأس أبوي، والصبية يتضاغون عند رجلي، أكره أن أبدأ بهم قبل أبوي، وأكره أن أوقظهما من نومهما، فلم أزل كذلك قائما حتى أضاء الفجر، اللهم إن كنت تعلم أني فعلت ذلك ابتغاء وجهك؛ فافرج عنَّا فرجة نرى منها السماء، ففرَّج لهم فرجة، فرأوا منها\n⦗٤٧٨⦘ السماء. وقال الآخر: اللهم [إنه] (^١) كانت لي ابنة عم، فأحببتها حتى كانت أحب الناس إلي، فسألتها نفسها فقالت: لا حتى تأتني بمائة دينار، فسعيت حتى جمعت مائة دينار فأتيتها بها، فلما كنت عند رجليها؟ فقالت: اتق الله، ولا تفُضَّ الخاتَم إلا بحقه، فقمت عنها، اللهم إن كنت تعلم أنِّي فعلتُ ذلك ابتغاء وجهك فافْرُج لنا منها فُرجة، فَفَرَّجَ لهم منها فُرجة، وقال الثالث: اللهم إني كنت استأجرتُ أجيرًا بِفَرَقِ ذُرَة (^٢)، فلمَّا قضى عمله عرضته عليه فأبى أن يأخذه، ورغب عنه، فلم أزل اعتمل به حتى منه جمعتُ بقرًا ورعاتها، فجاءني فقال: اتق الله، وأعطني حقي، ولا تظلمني، فقلت له: اذهب إلى تلك البقر ورعاتها فخذها، فذهب فاستاقها، اللهم إن كنت تعلم أني فعلت ذلك ابتغاء وجهك فافرج عنَّا ما بقيَ منها، ففرَّج الله عنهم، فخرجوا يتماشون\" (^٣).\n_________\n(^١) في الأصل (إنها)، وما أثبته من النسخة (ل).\n(^٢) قال ابن حجر في فتح الباري (٦/ ٥٠٧): \"يحتمل أنَّه استأجر أكثر من واحد، وكان بعضهم بِفَرَق ذُرة، وبعضهم بِفَرَق أرز\".\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٨٦).","vol":"12","page":477},{"text":"٥٩٩١ - حدثنا إبراهيم بن الوليد الجشاش (^١)، ومحمد بن علي ابن\n⦗٤٧٩⦘ داود ابن أخت غزال، وأبو بكر الصاغاني قالوا: حدثنا إسماعيل بن الخليل، ح.\nوحدثنا ابن أبي الدنيا، قال: حدثنا سويد، قالا: حدثنا علي ابن مسهر، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر عن النبي ﷺ قال: \"بينما ثلاثة .. \" فذكر حديث الغار بطوله بمثله إلا أنه قال: فانساحت (^٢) عنهم الصخرة (^٣).\n_________\n(^١) الجشاش: بالجيم. توضيح المشتبه (٢/ ٣٦١).\n(^٢) أي اندفعت (النهاية ٢/ ٤٣٣) في مادة سَيَح (بالحاء).\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٥٩٨٨).","vol":"12","page":478},{"text":"٥٩٩٢ - حدثنا ابن شبابان، قال: حدثنا محمد بن طريف، وحسين الأسود (^١) قالا: حدثنا: محمد بن فضيل (^٢)، قال: حدثني أبي ورَقَبَة بن مسقلة، عن نافع، عن ابن عمر، عن النبي ﷺ أن ثلاثة آووا إلى غار فانطبق عليهم، وذكر الحديث (^٣).\n_________\n(^١) حسين بن علي الأسود.\n(^٢) ابن غزوان الضبي.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٠٠) في كتاب الذكر والدعاء باب قصة أصحاب الغار من طريق البجلي، قال: حدثنا أبي ورقبة بن مسقلة به نحوه.","vol":"12","page":479},{"text":"٥٩٩٣ - حدثنا الربيع بن سليمان، قال: حدننا يعقوب بن إسحاق ابن أبي عباد (^١)، ح.\nوحدثنا أبو أمية، قال: حدثنا منصور بن صُقير (^٢) قالا: حدثنا\n⦗٤٨٠⦘ إسماعيل بن إبراهيم بن عقبة، قال: حدثنا نافع، قال: حدثنا عبيد الله ابن عمر أن النبي ﷺ قال: \"فوقعت عليهم صخرة من الجبل ..... \" الحديث (^٣).\n_________\n(^١) القلزمي.\n(^٢) ضعيف تقريب التهذيب (٦٩٠٣).\n(^٣) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٩٨٦).","vol":"12","page":479},{"text":"٥٩٩٤ - حدثنا ابن شبابان ومحمد بن أحمد الواسطي، قالا: حدثنا أحمد بن سعد [¬*] الهمداني (^١)، قال: حدثنا ميمون بن يحيى الأشج، عن مخرمة ابن بكير، عن أبيه، عن نافع، عن ابن عمر، عن النبي ﷺ، قصة الغار (^٢).\n_________\n(^١) أبو جعفر، المصري، صدوق تقريب التهذيب (٣٨).\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٥٩٨٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سعد)، ولعله خطأ طباعي، وصوابه: (سعيد) كما في النسخة الخطية بكوبريللو (٣/ ق ١٩٦ / أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٣٠/ ب)، ومطبوعة دار المعرفة (٥٥٥٧)، وإتحاف المهرة (١٠٤٥٥).","vol":"12","page":480},{"text":"٥٩٩٥ - حدثنا ابن شبابان، قال: حدثنا عثمان (^١)، قال: حدثنا جرير (^٢)، عن عبد الله بن نافع، عن ابيه، عن ابن عمر، عن النبي ﷺ قصة الغار (^٣).\n_________\n(^١) ابن أبي شيبة.\n(^٢) ابن عبد الحميد.\n(^٣) إسناده صحيح، وقد تقدم.","vol":"12","page":480},{"text":"٥٩٩٦ - حدثنا ابن شبابان (^١)، ومحمد بن أحمد الواسطي، قالا: حدثنا ابن زُغْبَة (^٢)، قال: حدثنا الليث بن سعد، عن العمري عبد الله يعني\n⦗٤٨١⦘ ابن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ قصة الغار (^٣).\n_________\n(^١) أحمد بن محمد بن موسى العطار.\n(^٢) عيسى بن حماد بن مسلم التُّجيبي.\n(^٣) إسناده صحيح.","vol":"12","page":480},{"text":"٥٩٩٧ - حدثنا ابن أبي الدنيا، قال: حدثنا خالد بن خداش، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر بنحوه ولم يرفعه (^١).\n_________\n(^١) إسناده حسن.","vol":"12","page":481},{"text":"٥٩٩٨ - حدثنا محمد بن عوف الحمصي، وعبد الكريم بن الهيثم الدَّيرْ عاقولي (^١)، ويزيد بن عبد الصمد، وأبو الخصيب المستنير الكفرتي (^٢)، قالوا: حدثنا أبو اليمان (^٣)، قال: حدثنا شعيب (^٤)، عن الزهري، عن سالم، عن أبيه قال: سمعت النبي ﷺ يقول: \"انطلق ثلاثة رهط ممن كان قبلكم، فآواهم المبيت إلى غار\" واقتصَّ الحديث بمعنى حديث نافع\n⦗٤٨٢⦘ عن ابن عمر غير أنه قال: \"قال رجل منهم: اللهم كان لي أبوان شيخان كبيران، فكنت لا أغبق قبلهما أهلًا ولا مالًا، [و] (^٥) قال: فامتنعت مني حتى ألمَّت منها سنة من السنين، فجاءتني، فأعطيتها عشرين ومائة دينار، وقال: فثمرت أجره حتى كثرت منه الأموال فارتجعت، وقال: فخرجوا من الغار يمشون\" (^٦).\n_________\n(^١) أبو يحيى الدير عاقولي نسبة إلى ديرعاقولي قرية كبيرة قرب بغداد.\n(^٢) هو أبو الخصيب المستنير المصيصي كما تقدم في كتاب الأذان، جد محمد بن أحمد ابن أبي الخصيب، واسمه المستنير، روى عن سعيد بن المغيرة الصياد أبي عثمان المصيصي، وأبي اليمان الحكم بن نافع، وبشر بن المنذر، وروى عنه أبو عوانة، ومحمد ابن المسيب، وابنه أحمد. لم أقف على حاله. تهذيب الكمال (١١/ ٧٦)، تاريخ حلب لابن العديم (١٠/ ٤٤٣٢).\n(^٣) الحكم بن نافع.\n(^٤) ابن أبي حمزة.\n(^٥) في الأصل وضع الناسخ ضبة مما يدل على سقط، وهو كذلك ففي مسلم قبل قال حرف العطف (الواو) فأثبتها.\n(^٦) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٥٩٨٨)، والحديث ساقه راويه أو المصنف مختصرًا وسياقه مشعرٌ، بسقط بعض الكلمات.","vol":"12","page":481},{"text":"٥٩٩٩ - حدثنا علي بن المبارك الصنعاني (^١)، قال: حدثنا زيد ابن المبارك، ح.\nوحدثنا أيوب بن إسحاق بن سافري، قال: حدثنا الحميدي، قالا: حدثنا سفيان، عن عمرو، قال: سمعت عبيد بن عمير، قال ابن عيينة؛ وقال الزهري، عن سالم، عن أبيه، عن النبي ﷺ، فذكر حديث الغار (^٢).\n_________\n(^١) علي بن عبد الله بن المبارك، ابن أخت زيد بن المبارك.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٤/ ٢١٠٠) في كتاب الذكر والدعاء باب قصة أصحاب الغار … من طريق شعيب، عن الزهري به، لكن لم يذكر سفيان عن عمرو .. إلخ.","vol":"12","page":482},{"text":"٦٠٠٠ - حدثنا ابن أبي الدنيا، قال: حدثنا محمد بن عباد المكي،\n⦗٤٨٣⦘ قال: حدثنا ابن عيينة، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ بحديث الغار (^١).\n_________\n(^١) إسناده حسن، انظر الذي قبله.","vol":"12","page":482},{"text":"٦٠٠١ - حدثنا يوسف بن مسلم، قال: حدثنا لُوَيْن (^١)، قال: حدثنا سفيان، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ بحديث الغار (^٢). قال لوين: فما أدري من أين لقطه سفيان (^٣).\n_________\n(^١) محمد بن سليمان المصيصي.\n(^٢) إسناده حسن.\n(^٣) نقل الحافظ ابن حجر في إتحاف المهرة (٨/ ٤٠٧) عن أبي عوانة قوله: \"لم يسمعه سفيان من الزهري\".","vol":"12","page":483},{"text":"٦٠٠٢ - حدثنا يوسف بن مسلم، قال: حدثنا محمد بن المبارك (^١)، قال: حدثنا عبد الرزاق (^٢) بن عمر، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ فذكر حديث الغار (^٣).\nروى حجاج بن أبي منيع، عن جده، عن الزهري (^٤).\nرواه يحيى بن صالح الوحاظي، عن إسحاق العوصي، عن الزهري، عن\n⦗٤٨٤⦘ سالم، عن أبيه.\n_________\n(^١) الصوري.\n(^٢) الثقفي، متروك الحديث عن الزهري.\n(^٣) في إسناده عبد الرزاق بن عمر متروك الحديث عن الزهري، وهو في الحديث يروي عنه.\n(^٤) إسناده معلق وقد تقدم تخريجه في الحديث رقم (٥٩٩٩).","vol":"12","page":483},{"text":"٦٠٠٣ - حدثنا أبو بكر، محمد بن عبد الرحمن بن علي الجعفي، قال: حدثنا أبو أسامة (^١)، عن عمر بن حمزة بن عبد الله بن عمر بن الخطاب (^٢)، عن سالم بن عبد الله، عن أبيه، قال: قال رسول الله ﷺ \"من استطاع منكم مثل صاحب فرق الأرز فليفعل، قيل يا رسول الله وما صاحب فرق الأرز؟ فقال: خرج ثلاثة في سفر يمشون\" وذكر حديث الغار بطوله (^٣).\n_________\n(^١) حماد بن أسامة.\n(^٢) ضعيف تقريب التهذيب (٤٨٨٤).\n(^٣) إسناده ضعيف لضعف عمر بن حمزة، (تقدم تخريجه في الحديث رقم (٥٩٩٩).","vol":"12","page":484},{"text":"٦٠٠٤ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا عبد الجبار ابن العلاء، عن مروان بن معاوية الفزاري، قال: حدثنا عمر بن حمزة العمري، قال: حدثنا سالم، عن أبيه، عن النبي ﷺ بقصة الغار (^١).\n_________\n(^١) إسناده ضعيف لضعف عمر بن حمزة، (تقدم تخريجه في الحديث رقم (٥٩٩٩).","vol":"12","page":484},{"text":"٦٠٠٥ - حدثنا الصاغاني، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا مروان، عن عمر بن حمزة العمري بنحوه (^١).\n_________\n(^١) إسناده ضعيف لضعف عمر بن حمزة، (تقدم تخريجه في الحديث رقم (٥٩٩٩).","vol":"12","page":484},{"text":"٦٠٠٦ - ز - حدثنا أبو داود الحراني، قال: حدثنا يحيى بن حماد، ح.\nوحدثنا يوسف بن مسلم، قال: حدثنا محمد بن عيسى، ح.\n⦗٤٨٥⦘ وحدثنا محمد بن إسماعيل الصائغ، قال: حدثنا أبو داود، قالوا: حدثنا أبو عوانة، عن قتادة، عن أنس بن مالك، عن النبي ﷺ قال: \"خرج ثلاثة فيمن كان قبلكم، يرتادون لأهليهم، فأصابتهم السماء، فلجأوا إلى جبل\" وذكر الحديث بطوله (^١).\n_________\n(^١) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":484},{"text":"٦٠٠٧ - ز - حدثنا محمد بن عمرو الحمصي وإبراهيم بن الهيثم البلدي (^١)، قال: حدثنا الهيثم بن جميل، قال: حدثنا مبارك بن فضالة، عن الحسن، عن أنس بن مالك، عن النبي ﷺ أن ثلاثة نفر آووا إلى غار، فانطبق الغار، وذكر الحديث (^٢).\n_________\n(^١) أبو إسحاق، وثقة الخطيب والدارقطني (ت ٢٢٧ هـ) انظر الكامل (١/ ٢٧٢) وتاريخ بغداد/ ٢٠٧).\n(^٢) بهذا الإسناد من زوائد أبي عوانة على مسلم، وقد أخرجه ابن عدي في الكامل في ترجمة إبراهيم بن الهيثم، وقال بعده: \"إبراهيم بن الهيثم أحاديثه مستقيمة سوى هذا الحديث، يعني حديث الغار الذي أنكروه عليه، وقد فتشت عن حديثه الكثير لم أر له منكرًا يكون من جهته، إلا أن يكون من جهة من روى عنه\". (١/ ٢٧٢) (٢٧٣).","vol":"12","page":485},{"text":"٦٠٠٨ - ز - حدثنا علي بن حرب، قال: حدثنا أبو مسعود الزجاج (^١)، عن أبي سعد، عن سماك بن حرب، عن النعمان بن بشير قال: قال النبي ﷺ وذكر ثلاثة خرجوا يبتغون الخير، فخرج واحد منهم فلقيه رجل\n⦗٤٨٦⦘ فقال: أين تريد؟ فقال: أريد ما تريدان، فاصطحبوا ثلاثتهم، فرفعوا إلى كهف، فقال بعضهم لبعض: لو دخلنا هذا الكهف، فدخلوا في ليلة مُقمرة، فخر عليهم طائفة من الجبل فسد عليهم الباب، فقالوا: إنا لله وإنا إليه راجعون، وذكر الحديث (^٢).\n_________\n(^١) عبد الرحمن بن الحسن الزجاج الموصلي.\n(^٢) هذا الحديث من زوائد أبي عوانة على مسلم، وقد ذكره السيوطي في الدر المنثور (١٥/ ٣٦٢) عند تفسير قوله تعالى ﴿أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ (٩)﴾ [الكهف: ٩]، أن عبد بن حميد وابن المنذر بن أبي حاتم والطبراني وابن مردويه أخرجوه عن النعمان بن بشير فذكر القصة بتمامها، ولم أقف عليه في المنتخب لابن حميد.","vol":"12","page":485},{"text":"٦٠٠٩ - ز - حدثنا محمد بن عوف الحمصي، وابن أبي ميسرة، ومحمد ابن إسماعيل الصائغ قالوا: حدثنا إسماعيل بن عبد الكريم، عن عبد الصمد ابن معقل، عن وهب بن منبه، عن النعمان بن بشير، عن النبي ﷺ، فذكر حديث الغار وقال فيه: كأني أسمع حديث طاق (^١)، وقال: ففرج عنهم فخرجوا (^٢).\n_________\n(^١) هكذا في الأصل و(ل).\n(^٢) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، انظر الحديث الذي قبله.","vol":"12","page":486},{"text":"٦٠١٠ - ز - حدثنا إبراهيم بن مرة [¬*] الصنعاني، قال: حدثنا محمد ابن عبد الرحيم بن شروس (^١)، قال: حدثنا رباح (^٢)، عن عبد الله بن سعيد ابن\n⦗٤٨٧⦘ أبي عاصم، عن وهب بن منبه قال: حدثني النعمان بن بشير أنه سمع النبي ﷺ، قال ابن عبد الرحيم: وسمعت عبد الله بن بحر القاص يذكر عن وهب بن منبه حديث النعمان بن بشير أنه سمع النبي ﷺ يحدث عن الرقيم قال: إن ثلاثة نفر دخلوا في كهف، فوقع الجبل على باب الكهف، وذكر الحديث بطوله (^٣).\n_________\n(^١) وثقه الخليلي في الإرشاد (ص ٢٧٩)، وذكره ابن أبي حاتم في الجرح ولم يذكر فيه جرحًا ولا تعديلًا، (الجرح والتعديل ٨/ ٩).\n(^٢) رباح بن زيد القرشي مولاهم الصغاني ثقة فاضل، تقريب التهذيب (١٨٧٣).\n(^٣) في إسناده مستور، وهو من زوائد أبي عوانة على مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (إبراهيم بن مرة)، وهو خطأ، وصوابه: (إبراهيم بن برة) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٠٠/ ب)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٣٦/ ب)، ومطبوعة دار المعرفة (٥٥٧٣)، وإتحاف المهرة (١٧١١٢)، وقد ورد الحديث بإسناده ومتنه في المسند (١١٩٩٧) على الصواب، وقد ورد اسم الراوي على الصواب في سائر المواضع التي ورد فيها من المسند (٧٥٨، ١٤٦١، ٤٦٩٥، ١١٩٩٧، ١٢٠٤٤).","vol":"12","page":486},{"text":"٦٠١١ - ز - حدثنا إبراهيم بن أبي داود الأسدي، قال: حدثنا نعيم ابن حماد، قال: حدثنا يوسف بن عبد الصمد بن معقل بن منبه (^١)، عن عقيل بن معقل بن منبه، قال: سمعت وهب بن منبه يقول: سمعت النعمان ابن بشير يقول: سمعت النبي ﷺ يقول: \"إن ثلاثة كانوا في كهف، فسد عليهم الكهف\" (^٢).\n_________\n(^١) ذكره ابن حبان في الثقات (الثقات ٩/ ٢٧٨).\n(^٢) تقدم تخريجه في الحديث رقم (٦٠١٠).","vol":"12","page":487},{"text":"٦٠١٢ - ز - أخبرنا الكُدَيْمي (^١)، قال: حدثنا مؤمل (^٢)، قال: حدثنا حماد بن سلمة، عن سماك، عن النعمان بن بشير، عن النبي ﷺ قصة الغار (^٣).\n_________\n(^١) أبو العباس، محمد بن يونس بن موسى القرشي، البصري، الكديمي.\n(^٢) ابن إسماعيل.\n(^٣) إسناده ضعيف لضعف الكديمي.","vol":"12","page":487},{"text":"٦٠١٣ - ز - حدثنا عبد البر بن عبد العزيز أبو قيس الحراني مولى\n⦗٤٨٨⦘ عثمان بن عفان بمصر (^١)، قال: حدثنا ابن المبارك، قال: حدثنا حماد ابن سلمة، عن سماك بن حرب، عن النعمان بن بشير، عن النبي ﷺ قال: \"كان ثلاثة من بني إسرائيل يسيرون في فلاة من الأرض، في يوم صائف، فأدركهم الحر، فدخلوا في مغارة فأطبقت عليهم صخرة\" وذكر الحديث (^٢).\n_________\n(^١) لم أعثر على ترجمته.\n(^٢) في إسناده شيخ المصنف لم أعرفه، وقد تقدم تخريجه في الحديث برقم (٦٠١٠).","vol":"12","page":487},{"text":"٦٠١٤ - ز - حدثَنا الصغاني، قال: حدثَنا سريج بن النعمان (^١)، قال: حدثنا حماد بن سلمة، عن النعمان بن بشير بحديث الغار ولم يرفعه (^٢).\n_________\n(^١) ابن مردان الجوهري.\n(^٢) موقوف إسناده صحيح، لكنه جاء مرفوعًا في الأحاديث التي قبله.","vol":"12","page":488},{"text":"٦٠١٥ - ز - حدثنا يوسف بن مسلم، قال: حدثنا عبيد الله، ح.\nوحدثنا الصائغ بمكة، قال: حدثنا عبد الله بن رجاء، قالا: حدثنا إسرائيل، عن أبي إسحاق، عن رجل من بجيلة (^١)، عن النعمان بن بشير، عن رسول الله ﷺ وذكر حديث الغار (^٢).\n_________\n(^١) هو: عمرو بن شرحبيل البجلي، كما في مسند البزار (٣٢٩١)، قال البزار: \"وحديث أبي إسحاق عن رجل من بجيلة لا نعلم أحدا سماه إلا محمد بن أبي عبيدة عن أبيه عن الأعمش عن أبي إسحاق، فقال: عن عمرو بن شرحبيل عن النعمان بن بشير، وعمرو بن شرحبيل بجلي\".\n(^٢) انظر الحديث الذي بعده.","vol":"12","page":488},{"text":"٦٠١٦ - ز - حدثنا محمد بن علي بن داود (^١)، قال: حدثنا إبراهيم ابن عرعرة، قال: حدثنا ابن أبي عبيدة حدثنا أبي، ح.\nوحدثنا الصائغ بمكة حدثنا العباس العنبري حدثنا محمد ابن أبي عبيدة، ح.\nوحدثنا أبو شيبة (^٢)، قال: حدثنا ابن أبي عبيدة (^٣)، عن أبيه (^٤)، عن الأعمش، عن أبي إسحاق، عن عمرو بن شرحبيل، عن النعمان بن بشير أن رسول الله ﷺ قال: كان ثلاثة نفر يمشون في أرض تحت سماء، إذ مروا بغار (^٥).\n_________\n(^١) ابن أخت غزال.\n(^٢) إبراهيم بن عبد الله بن أبي شيبة.\n(^٣) محمد بن أبي عبيدة بن معن المسعودي.\n(^٤) عبد الملك بن معين.\n(^٥) في إسناده السبيعي والأعمش مدلسان وقد عنعنا.","vol":"12","page":489},{"text":"٦٠١٧ - ز - حدثنا يوسف بن مسلم، وعبدان المروزي قالا: حدثنا هشام بن عمار قال: حدثنا عمرو بن واقد (^١)، قال: حدثنا عمرو بن يزيد البصري [¬*]، عن الزهري، عن عروة، عن عائشة، عن النبي ﷺ \"أن ثلاثة نفر دخلوا إلى غار، فَطُبِّق الجبل\" (^٢) وذكر الحديث.\n_________\n(^١) الدمشقي، متروك، تقريب التهذيب (٥١٣٢).\n(^٢) إسناده ضعيف، لأن عمرو بن واقد متروك، وهو زوائد أبي عوانة على الكتب الستة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عمرو بن يزيد البصري) وفي مطبوعة دار المعرفة (٥٥٨٠): (عمر بن يزيد النصري)، وهي كذلك في النسخة الخطية بكوبريللو (٣/ ق ٢٠١/ أ)، وهو خطأ، وصوابه: (عمر بن يزيد النصري) كما في النسخة الخطية بدار الكتب المصرية (٥/ ق ٣٧/ ب)، وإتحاف المهرة (٢٢١٥٤)، وقد ورد الحديث بإسناده ومتنه على الصواب (١١٩٩١)، وقال فيه أبو عوانة: هو حديث منكر، وقد روى العقيلي هذا الحديث في الضعفاء (٣/ ١٩٦) والإسماعيلي في معجم أسامي شيوخه (١٧٧) والدارقطني في تعليقاته على المجروحين لابن حبان (ص ١٧٧) وابن عساكر في تاريخ دمشق (٥/ ١٦٨)، (٤٦/ ٤٣٨، ٤٣٩) من طريق هشام بن عمار به على الصواب، إلا أنه تصحف في هذا الموضع من تاريخ دمشق (١٧/ ١١٢) إلى (البصري).","vol":"12","page":489},{"text":"٦٠١٨ - ز - حدثنا محمد بن كثير الحراني، قال: حدثنا يعقوب بن كعب الأنطاكي، ح.\nوحدثنا يوسف بن مسلم، قال: حدثنا محمد بن عيسى، قالا: حدثنا أشعث بن شعبة (^١)، عن حنش بن الحارث، عن أبيه، عن علي، عن النبي ﷺ \"أن ثلاثة نفر انطلقوا إلى حاجاتهم، فآواهم الليل إلى كهف، فانطبق عليهم فقالوا: يا هؤلاء تذاكروا حسن أعمالكم، فادعوا الله بها، لعل الله أن يفرج عنكم … \" (^٢). وذكر الحديث.\n_________\n(^١) المصيصي، أبو أحمد، مقبول.\n(^٢) إسناده ضعيف، لأن أشعث بن شعبة مقبول، وهو من زوائد أبي عوانة على الكتب الستة، وقد اختلف في رفعه ووقفه على علي بن أبي طالب، وقد أشار لذلك ابن حجر في إتحاف المهرة (١/ ٣٢٦).","vol":"12","page":490},{"text":"٦٠١٩ - ز - حدثنا تمتام (^١) وابن أخت غزال (^٢) قالا: حدثنا عبد الصمد ابن النعمان (^٣)، قال عن حنش بإسناده مرفوع (^٤).\n_________\n(^١) محمد بن غالب بن حرب الضّبي التمار، نزيل بغداد، وثقة الدارقطني إلا أنه قال: كان يخطئ.\n(^٢) محمد بن علي بن داود.\n(^٣) وثقة ابن معين وقال الدارقطني: ليس بالقوي. (الجرح والتعديل ٦/ ٥١، سير أعلام النبلاء ٩/ ٥١٨).\n(^٤) اختلف في رفعه ووقفه؛ قال ابن حجر في فتح الباري (٦/ ٥١٠): \"وروى عن علي وعقبة بن عامر وعبد الله بن عمرو بن العاص وابن أبي أوفى بأسانيد ضعيفة\"، وقد استوعب طرقه أبو عوانة في صحيحه. وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":490},{"text":"٦٠٢٠ - ز - حدثنا أبو يوسف (^١) والصائغ بمكة (^٢) قالا: حدثنا أبو نعيم (^٣)، قال: حدثنا حنش بن الحارث، عن أبيه، عن علي مثله، غير مرفوع (^٤).\n_________\n(^١) يعقوب بن سفيان.\n(^٢) محمد بن إسماعيل.\n(^٣) الفضل بن دكين.\n(^٤) انظر تخريج الحديث الذي قبله.","vol":"12","page":491},{"text":"٦٠٢١ - ز - حدثنا أبو علي الزعفراني (^١)، قال: حدثنا عمرو ابن مرزوق، ح. وحدثنا يزيد بن سنان، وأوس [¬*] بن حبيب، قالا: حدثنا أبو داود (^٢) جميعًا، عن عمران القطان (^٣)، عن قتادة، عن سعيد بن أبي الحسن، عن أبي هريرة، عن النبي ﷺ قال: \"خرج ثلاثة فيمن كان قبلكم، يرتادون (^٤) لأهليهم، فأصابتهم السماء، فلجؤوا إلى جبل، فوقع عليهم صخرة\" (^٥) وذكر الحديث.\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) الطيالسي.\n(^٣) هو ابن دَاوَر، أبو العوام.\n(^٤) يرتادون: أي تقدموا قومهم ليبصروا لهم الكلأ ومساقط الغيث. (النهاية ٢/ ٢٧٥).\n(^٥) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه الطيالسي في مسنده (٦٦٩) من طريق عمران، عن قتادة به بتمامه. قال ابن حجر: إسناده حسن، (الفتح ٦/ ٥١٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: خطأ، وصوابه: ويونس، كما في النسخة الخطية بكوبريللو (٣/ ق ٢٠١/ ب)، ونسخة دار الكتب المصرية (٥/ ق ٣٧/ ب)، وهي على الصواب كذلك في ط دار المعرفة (٣/ ٤٢٥)، وإتحاف المهرة (١٨٤٢٣).","vol":"12","page":491},{"text":"٦٠٢٢ - ز - حدثنا عبدان الجَوَالِيْقي، قال: حدثنا داهر بن نوح (^١)،\n⦗٤٩٢⦘ قال: حدثنا عبد الله بن عَرادَة (^٢)، قال: حدثنا داود بن أبي هند، عن أبي العالية، عن أبي هريرة قال: قال النبي ﷺ \"خرج ثلاثة نفر فأصابتهم السماء، فلجأوا إلى غار، فانقطعت قطعة من الجبل، فتدهدهت على فم الغار، فقال بعضهم لبعض: كف المطر، وعفا الأثر، ولا يراكم إلا الله\" قال: ثم ذكر حديث الغار بطوله (^٣).\n_________\n(^١) داهر بن نوح الأهوازي، ذكره ابن حبان في الثقات، توفي سنة (٢٣٣ هـ)، وقال =\n⦗٤٩٢⦘ = الدارقطني: \"شيخ لأهل الأهواز، ليس بقوي في الحديث\"، وقال ابن القطان: \"داهر بن نوح: \"لا يعرف\".\nانظر: لسان الميزان (١/ ٣٧٥).\n(^٢) السدوسي، أبو شيبان البصري، ضعيف. تقريب التهذيب (٣٤٧٤).\n(^٣) إسناده ضعيف لضعف عبد الله بن عرادة، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":491},{"text":"٦٠٢٣ - ز - وحدثنا أحمد بن سهل بن أيوب الأهوازي، قال: حدثنا عاصم بن النضر الأحول (^١)، قال: حدثنا معتمر بن سليمان، وحدثنا أبو عمران التستري (^٢)، قال: حدثنا يحيى بن حبيب بن عربي، قال: حدثنا\n⦗٤٩٣⦘ معتمر بن سليمان، قال: سمعت عوفًا قال: لا أعلم إلا إنِّي سمعت خِلَاسًا (^٣) يقول: قال أبو هريرة، قال رسول الله ﷺ: \"ذهب ثلاثة نفر، رَادَة لأهليهم، قال: فأخذهم مطر فلجأوا إلى غار، قال: فوقع على فم الغار حجر، فسد عليهم فم الغار، ووقع فتجافى عنهم، فقال النفر بعضهم لبعض: ووقع المطر، وعفا الأثر، ووقع الحجر، ولا يعلم بمكانكم إلا الله، فتعالوا، فليدع كل رجل منكم بأوثق عمله\" وذكر الحديث بطوله (^٤).\n_________\n(^١) أبو عمر البصري.\n(^٢) هو: موسى بن زكريا أبو عمران التستري، جاء ذكره في موضع سابق من المستخرج في كتاب النكاح، باب حظر نكاح الأيم حتى تستأمر … \" مات قبل الثلاثمائة، قال الدارقطني: متروك، ونقل قول الدارقطني فيه كل من الذهبي، وابن حجر.\nانظر: سؤالات الحاكم للدارقطني (ص ١١)، الإكمال لابن ماكولا (١/ ١٤٢٧)، ميزان الاعتدال (٤/ ٢٠٥)، المغني في الضعفاء (٢/ ٦٨٣)، المقتنى (١/ ١٤٣٨)، توضيح المشتبه (١/ ٢٢٣).\n(^٣) ابن عمرو الهجري.\n(^٤) في إسناده شيخ المصنف لم يتبين لي حاله، وأبو عمران التستري متروك، وهو من زوائد أبي عوانة على الكتب الستة، أخرجه البزار في مسنده (٩٤٩٨) من طريق المعتمر بن سليمان به.","vol":"12","page":492},{"text":"٦٠٢٤ - ز - حدثنا غيلان [¬*] بن المغيرة والصاغاني، قالا: حدثنا ابن أبي مريم، قال: أخبرنا ابن لهيعة، قال: حدثنا يزيد بن عمرو المعافري أن أبا (سلمى) [¬**] القتباني (^١) أخبره عن عقبة بن عامر قال: سمعت النبي ﷺ يقول: \"إن ثلاثة نفر من بني إسرائيل خرجوا يرتادون المطر، فآووا تحت\n⦗٤٩٤⦘ صخرة، فخرَّت الصخرة فأطبقت عليهم، فنظر بعضهم إلى بعض، فقالوا: إنه لا ينجيكم من هذا إلا الصدق، وذكر الحديث بطوله فقال: \"طاق فخرجوا منها\" (^٢).\n_________\n(^١) هو أبو سلمى -بالمقصورة- القتباني -بكسر القاف، وسكون المثناة الفوقية-، وجاء في الأصل على الخطأ بالتاء المربوطة: \"سلمة\"، والصواب أبو سلمى، كما في كتاب الدعاء للطبراني (ص ٨٠) في الأصل والمطبوع، وترجم له ابن ماكولا في الإكمال (٤/ ٣٢٦)، وابن ناصر الدين في توضيح المشتبه (٥/ ٨٤)، وابن حجر في تبصير المنتبه (٢/ ٦٨٧، ٣/ ١١٥٩) وقالوا: مصري يحدث عن عقبة بن عامر.\n(^٢) في إسناده ابن لهيعة فيه ضعف، وهذا الحديث من زوائد أبي عوانة على مسلم. انظر تخريج الحديث رقم (٦٠٢١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (غيلان)، وهو خطأ، وصوابه: (علان) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٠٢/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٣٨/ أ)، ومطبوعة دار المعرفة (٥٥٨٧)، وإتحاف المهرة (١٣٨٥٥)، وقد ورد اسمه على الصواب في المسند في المواضع التالية (٥٣١، ١١٠٥، ٣٦٠٢، ٦٩٩١، ٧٢١٦، ٧٢٩٥، ٧٥١٧، ٧٥٥١، ٧٦٧٠، ٨٣١٦، ٩٩٥١، ١١١٩٧، ١١٤٦٣، ١٢٠٠٤، ١٢٠٩٣، ١٢٤٣٣).\n[¬**] قال أحمد بسيوني: انظر التعليق على حديث (١٢٠٠٤).","vol":"12","page":493},{"text":"٦٠٢٥ - ز - حدثنا ابن أبي الدنيا، قال: حدثنا سويد بن سعيد (^١)، قال: حدثنا مفضل بن صالح (^٢)، عن جابر الجعفي (^٣)، عن عبد الله بن الحارث، عن ابن أبي أوفى بنحوه، يعني حديث الغار، حديث ابن عمر (^٤).\n_________\n(^١) الهروي.\n(^٢) الأسدي، ضعيف. تقريب التهذيب (٦٨٥٤).\n(^٣) جابر بن يزيد الجعفي، ضعيف.\n(^٤) إسناده مسلسل بالضعفاء، وهو من زوائد أبي عوانة على مسلم، أخرجه تمام الرازي في فوائده (٣٩٧) من طريق جابر بن زيد، عن عبد الرحمن بن الحارث المرادي، عن عبد الله بن أبي أوفى به.","vol":"12","page":494},{"text":"٦٠٢٦ - ز - حدثنا ابن أبي الدنيا، قال: حدثنا إبراهيم بن سعد (^١)، قال: حدثنا كثير بن هشام، عن جعفر بن برقان، عن ميمون بن مهران، عن الضحاك بن قيس بمثله، ولم يرفعه (^٢).\n_________\n(^١) الزهري.\n(^٢) إسناده حسن، لكنَّه موقوف، وهو من زوائد أبي عوانة على مسلم، انظر تخريج الحديث الذي قبله.","vol":"12","page":494},{"text":"<span data-type='title' id=toc-892>[باب] بيان الخبر على الإجازة لمتولي مال غيره، ومتولي الأمر أن يحدث في مال غيره بنقصان فيه</span>","vol":"12","page":495},{"text":"٦٠٢٧ - حدثنا سليمان بن سيف الحراني، قال: حدثنا علي ابن المديني، قال: حدثنا سفيان، قال: حدثنا عمرو بن دينار، قال: حدثني سعيد بن جبير قال: قلت لابن عباس: إن نوف البِكَالي يزعم أن موسى ليس موسى صاحب بني إسرائيل، إنما هو موسى آخر!، قال: كذب عدو الله (^١)! حدثنا أبي بن كعب، عن رسول الله ﷺ قال: \"قام موسى خطيبًا في بني إسرائيل، فَسُئل أي الناس أعلم؟ فقال: أنا، فأعتب الله عليه إذ لم يرد العلم إليه فقال: بل عبدًا لي بمجمع البحرين أعلم منك، قال: يا رب وكيف به؟ قال: تأخذ حوتًا، قال علي، وربما قال سفيان: يا رب ومن لي به، قال تأخذ حوتا فتجعله في مكتل (^٢)، ثم تنطلق، فحيث ما فقدت الحوت فهو ثمَّ، قال فأخذ حوتًا، فجعله في مكتل، ثم انطلق، وانطلق معه بفتاه يوشح بن نون، فانطلقا يمشيان حتى إذا أتيا عند صخرة، وضعا رؤوسهما، فرقد موسى، واضطرب الحوت في المكتل، فخرج من المكتل في البحر فاتخذ سبيله في البحر سربًا،\n⦗٤٩٦⦘ وأمسك الله عن الحوت جريه الماء فصار مثل الطاق (^٣)، فانطلقا يمشيان بقية يومهما وليلتهما، حتى إذا كان من الغد قال لفتاه آتنا غدانا لقد لقينا من سفرنا هذا نصبا، قال: ولم يجد موسى النصب حتى جاوز حيث أمره الله، فقال: له فتاه: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ في الْبَحْرِ عَجَبًا﴾ (^٤)، قال موسى: ﴿ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾ (^٥) قال: فجعل يقصَّان آثارهما حتى انتهيا إلى الصخرة فإاذا رجلٌ مسجًّى (^٦) بثوب. قال علي: وربما قال سفيان: فإذا رجل عليه ثوب مسجًّى به. فسلَّم عليه موسى، فردَّ عليه الخضر وقال: وأنَّى بأرضك السلام، قال: أنا موسى، قال: موسى بني إسرائيل؟ قال: نعم أتيتك لتعلَّمني مما علِّمت رشدًا، قال علي: وربما قال سفيان: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا﴾ (^٧) قرأ الآية، قال يا موسى: إني على علم من الله علمنيه الله، لا تعلمه، وإنَّك على علم من علم الله، وربما قال سفيان: وأنت على علم من علم الله علمكه الله تعالى\n⦗٤٩٧⦘ لا أعلمه، قال: فأنا أتبعك، قال: فانطلقا يمشيان على ساحل البحر فمرَّت بهما سفينة فكلموهم على أن يحملوهم، فعرف الخضر فحمل بغير نول (^٨)، فلما ركبا في السفينة جاء عصفور فوقع على حرف السفينة، فنقر في البحر نقرة أو نقرتين، فقال له الخضر: يا موسى ما نقص علمي وعلمك من علم الله إلا مثل ما نقص هذا العصفور بمنقاره من البحر، قال: فبينا هو في السفينة لم يفجأ إلا وهو يقلع لوحًا من ألواح السفينة بالقدوم، فقال له موسى: ما صنعت؟ قومًا حملونا فيه بغير نول عمدت إلى سفينتهم، فخرقتها لتغرق أهلها، لقد جئت شيئًا إمرًا! قال: ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾ (^٩)، قال له موسى: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ (^١٠)، وكانت الأولى من موسى نسيانًا، فلما خرجا من البحر انطلقا يمشيان، فمرُّوا بغلام يلعب مع الصبيان، قال علي: وربما قال سفيان: إذ لقي غلامًا مع الغلمان يلعبون، فأخذ الخضر برأسه فقطعه بيده، قال علي: وربما قال سفيان بأطراف أصابعه إلى فوق، فقال له موسى: ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا\n⦗٤٩٨⦘ نُكْرًا (٧٤) قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥) قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا (٧٦) فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا﴾ (^١١) أو يؤوهما، فإذا بجدار يريد أن ينقضَّ، قال علي: وربما قال سفيان. فلم يؤوهم أحد، فإذا فيها جدار يريد أن ينقضَّ، قال: قائل هذه الكلمة، لم أسمع سفيان يذكرها في الحديث إلا مرَّة واحدة فأفرقها.\nقال سفيان غير مرة: فإذا فيها الجدار يريد أن ينقض، قال: فقال الخضر بيده هكذا، قال علي: ووصف لنا سفيان فقال بيده هكذا سبحها إلى فوق، فقال له موسى: قوم أتيناهم فاستطعناهم فلم يطعمونا، واستضفناهم فلم يضيفونا، ولم يؤونا عمدت إلى حائطهم فأقمته، ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا (٧٧) قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا﴾ (^١٢) وقرأ الآيات كلها. قال: وقال رسول الله ﷺ رحم الله موسى لوددنا أنه كان صبر حتى يقص علينا من خبرهما، قال: وكان ابن عباس يقول: كان أَمَامهم ملك يأخذ كل سفينة صالحة غصبًا، وكان يقرأ: وأما الغلام فكان كافرًا، وكان أبواه مؤمنين، قال علي: قال سفيان في هذا الحديث: حدثناه عمرو بن دينار، قال حدثني\n⦗٤٩٩⦘ سعيد بن جبير، قال: قلت لابن عباس: فلما فرغ منه سفيان قال: سمعته منه مرتين أو ثلاثا، وحفظته منه، واللفظ لعلي بطوله (^١٣).\n_________\n(^١) إن ابن عباس لم يقصد حقيقة هذه الكلمة وإنما قالها مبالغة في الإنكار، لمخالفته قول رسول الله ﷺ، وكان ذلك منه حال الغضب. فتح الباري (٨/ ٤١٠، ٤٠٩).\n(^٢) هو القفة والزنبيل. النهاية (٤/ ١٥١).\n(^٣) أي: عقد البناء. لسان العرب (١٠/ ٢٣٣).\n(^٤) الكهف (٦٣).\n(^٥) الكهف (٦٤).\n(^٦) أي مغطي. (النهاية ٢/ ٣٤٤).\n(^٧) الكهف (٦٦).\n(^٨) أي بغير أجر، والنول: العطاء. النهاية (٣/ ١٢٩).\n(^٩) الكهف (٧٥) وفي (ل) ذكر الآية (رقم ٧٢ وهي قوله تعالى ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾.\n(^١٠) الكهف (٧٣).\n(^١١) الكهف (٧٧، ٧٤).\n(^١٢) الكهف (٧٨).\n(^١٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ١٨٤٧) في كتاب الفضائل، باب من فضائل الخضر، من طريق عمرو الناقد، وإسحاق بن إبراهيم وعبيد الله بن سعيد ومحمد بن أبي عمر كلهم عن ابن عيينة به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٨/ ٤٠٩) في كتاب التفسير، باب تفسير قوله ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ …﴾ الآية، من طريق الحميدي، حدثنا سفيان فذكر مثله.","vol":"12","page":495},{"text":"٦٠٢٨ - حدثنا إدريس بن بكر، قال: حدثنا عبد الله بن الزبير الحميدي، قال: حدثنا سفيان، قال: حدثنا عمرو، وقال مرة: حدثني عمرو، قال: حدثني سعيد بن جبير، قال: قلت لابن عباس: إن نوف البكالي يزعم أن موسى صاحب الخضر ليس بموسى صاحب بني إسرائيل إنما هو موسى آخر! فقال ابن عباس: كذب عدو الله! حدثنا أبي بن كعب أنه سمع رسول الله ﷺ يقول: \"إنَّ موسى قام خطيبًا في بني إسرائيل، فقيل أي الناس أعلم، فقال: أنا، فعتب الله عليه إذ لم يرد إليه العلم، فأوحى الله إليه إن لي عبدًا بمجمع البحرين هو أعلم منك\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله، ومن هذا الطريق أخرجه البخاري.","vol":"12","page":499},{"text":"٦٠٢٩ - حدثنا محمد بن عبيد الله المنادي، قال: حدثنا يونس ابن محمد، قال: حدثنا معتمر بن سليمان، عن أبيه (^١)، عن رَقَبة (^٢)، عن\n⦗٥٠٠⦘ أبي إسحاق الهمداني (^٣)، عن سعيد بن جبيرٍ، قال: قيل لابن عباس: إن نوفًا يزعم أن موسى الذي ذهب يلتمس العلم ليس بموسى بني إسرائيل، وذكر الحديث (^٤).\n_________\n(^١) سليمان التيمي.\n(^٢) ابن مسقلة.\n(^٣) السبيعي.\n(^٤) في إسناده أبو إسحاق مدلس وقد عنعن، وقد أخرجه مسلم في صحيحه في كتاب الفضائل -باب من فضائل الخضر ﵇ (٤/ ١٨٥٠) من طريق رقبة ابن مسقلة عن أبي إسحاق به، وانظر تخريج حديث (٦٠٢٧).","vol":"12","page":499},{"text":"<span data-type='title' id=toc-893>أبواب المواريث</span>","vol":"12","page":501},{"text":"<span data-type='title' id=toc-894>باب ذكر الخبر المبين أن الكافر لا يرث المسلم، ولا يرث المسلم الكافر، وإن كان الكافر ذميًّا أو غيره</span>","vol":"12","page":501},{"text":"٦٠٣٠ - حدثنا يونس بن عبد الأعلى، وشعيب بن عمرو الدمشقي، وسعدان بن نصر، وأحمد بن شيبان الرَّملي، قالوا: حدثنا سفيان بن عيينة، عن الزهري، عن علي بن الحسين، عن عمرو بن عثمان، عن أسامة بن زيد، عن النبي ﷺ قال: \"لا يرثُ المسلمُ الكافرَ، ولا يرثُ الكافرُ المسلمَ\" (^١).\nهذا لفظ يونس، وقال سعدان، وابن شيبان، يبلغ به النبي ﷺ وقال: \"إن المسلم لا يرث الكافر، وإن الكافر لا يرث المسلم\".\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٣) في كتاب الفرائض، (مباشرة) من طريق يحيى، وأبي بكر بن أبي شيبة وإسحاق بن إبراهيم جميعًا عن ابن عيينة به بتمامه دون رواية سعدان وابن شيبان، وأخرجه كذلك البخاري في صحيحه (مع فتح الباري ١٢/ ٥٠) في كتاب الفرائض، باب لا يرث المسلم الكافر، من طريق ابن جريج عن ابن شهاب بمثل رواية مسلم.","vol":"12","page":501},{"text":"٦٠٣١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثني الليث، عن عُقَيل (^١)، عن ابن شهاب، عن علي بن الحسين، عن\n⦗٥٠٢⦘ عمرو بن عثمان، عن أسامة بن زيد، أن رسول الله ﷺ قال: \"لا يرث الكافر المسلم، ولا يرث المسلم الكافر\" (^٢).\n_________\n(^١) ابن خالد بن عقيل الأيلي.\n(^٢) إسناده صحيح، تقدم تخريجه في الذي قبله.","vol":"12","page":501},{"text":"٦٠٣٢ - حدثنا يونس، قال: حدثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، ح.\nوحدثنا الصغاني، عن أبي عاصم، عن ابن جريج كليهما عن ابن شهاب بمثله (^١).\n_________\n(^١) إسناده صحيح، ومن طريق ابن جريج أخرجه مسلم، وقد تقدم تخريجه في الحديث رقم (٦٠٣٠).","vol":"12","page":502},{"text":"٦٠٣٣ - حدثنا محمد بن إسحاق بن الصباح، وحمدان السلمي، قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن علي بن الحسين، عن عمرو بن عثمان، عن أسامة بن زيد قال: قلت يا رسول الله أين ننزل غدًا وذلك في حجَّته، قال: \"وهل ترك ك عَقيل (^١) منزلًا\" قال: \"لا يرث المسلم الكافر، ولا الكافر المسلم\"، ثم قال: نحن نازلون غدًا بخيف بني كِنَانة يعني المحصب حيث قاسمت قريش\n⦗٥٠٣⦘ على الكفر، وذلك أن بني كنانة حالفت قريشًا علي بني هاشم أن لا يناكحوهم، ولا يبايعوهم، ولا يؤووهم (^٢)، قال الزهري: الخيف الوادي.\n_________\n(^١) ابن أبي طالب، وذلك أن أبا طالب قد وضع يده على ما خلفه عبد الله والله النبي ﷺ لأنه كان شقيقه، وكان النبي ﷺ عند أبي طالب بعد موت جده عبد المطلب، فلما مات أبو طالب ثم وقعت الهجرة ولم يسلم عقيل استولى على ما خلف أبو طالب، ثم باعه. (انظر فتح الباري ٨/ ١٥، ١٤).\n(^٢) إسناده صحيح، وهو بهذا السياق من زوائد أبي عوانة على مسلم، وقد علقه البخاري في صحيحه (مع فتح الباري ٨/ ١٤) قال: وقال معمر عن الزهري: \"أين ننزل غدًا … \" وأورده موصولًا من طريق سعدان بن يحيى، حدثنا محمد بن أبي حفصة عن الزهري به مختصرًا.","vol":"12","page":502},{"text":"٦٠٣٤ - حدثنا محمد بن علي النجار، قال: حدثنا عبد الرزاق، عن معمر والأوزاعي، عن الزهري بمثله (^١) (^٢).\n_________\n(^١) في إسناده شيخ المصنف لم أقف على حاله، وبقية رجاله ثقات، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٢) كتب في الهامش: آخر الجزء الرابع والعشرين من أصل سماع أبي المظفر السمعاني.","vol":"12","page":503},{"text":"<span data-type='title' id=toc-895>باب ذكر الخبر الموجب قسم المال بين أهل الفرائض على كتاب الله، وإعطاء بقيته الذكور من العصبة </span>(^١)\n_________\n(^١) هم الأقارب من جهة الأب (النهاية ٣/ ٢٤٥).","vol":"12","page":504},{"text":"٦٠٣٥ - حدثنا أبو عبيد الله حماد بن الحسن، قال: حدثنا حبان ابن هلال، ح.\nوحدثنا حمدان بن علي، قال: حدثنا معلى، ح.\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، ح.\nوحدثنا الصاغاني، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب بن خالد، قال: حدثنا عبد الله بن طاوس، عن أبيه، عن ابن عباس قال: قال رسول الله ﷺ: \"ألحقوا الفرائض لأهلها، فما بقي فهو لأولى رجل ذكر\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٣) في كتاب الفرائض في باب: ألحقوا الفرائض بأهلها فما بقي فلأولى رجل ذكر، من طريق عبد الأعلى ابن حماد قال: حدثنا وهيب به بتمامه، ومن طريق روح بن القاسم، عن عبد الله ابن طاوس به نحوه، ومن طريق معمر عن ابن طاوس به بألفاظ مقاربة، ومن طريق يحيى بن أيوب عن ابن طاوس به مثله. وأخرجه البخاري في صحيحه (مع فتح الباري ١٢/ ١٦) في كتاب الفرائض، باب ميراث ابن الابن إذا لم يكن ابن، من طريق مسلم بن إبراهيم عن وهيب به بتمامه.","vol":"12","page":504},{"text":"٦٠٣٦ - حدثنا حمدان بن يوسف السلمي (^١)، والحسن بن أبي الربيع، قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاوس، عن أبيه، عن ابن عباس قال: قال رسول الله ﷺ: \"اقسموا المال بين أهل الفرائض على كتاب الله، فما تركت الفرائض فلأولى رجل ذكر\" (^٢) كذا قال معمر، لم يذكر الجرجاني \"على كتاب الله\".\n_________\n(^١) أحمد بن يوسف.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":505},{"text":"٦٠٣٧ - حدثنا أبو المثنى معاذ بن المثنى العنبري، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم، عن عبد الله بن طاوس، عن أبيه، عن ابن عباس، عن رسول الله ﷺ أنه قال: \"ألحقوا الفرائض بأهلها، فما تركت الفرائض فلأولى رجل ذكر\" (^١). رواه زيد بن الحباب، عن يحيى بن أيوب، عن ابن طاوس بنحو حديث وهيب وروح بن القاسم (^٢).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٠٣٥).\n(^٢) علقه لأن مسلمًا أخرجه من هذا الطريق كما تقدم تخريجه فيما قبل.","vol":"12","page":505},{"text":"<span data-type='title' id=toc-896>باب فريضة الأخت الواحدة، والأختين إذا لم يكن للميت ولد ولا والدة، والدليل على أنه لا يجب رد البقية عليهم</span>","vol":"12","page":506},{"text":"٦٠٣٨ - حدثنا الحسن بن محمد الزعفراني، قال: حدثنا حجاج ابن محمد، عن ابن جريج، قال: أخبرني ابن المنكدر، عن جابر قال: عادَني النبي ﷺ، وأبو بكر في بني سلمة يمشيان، فوجداني لا أعقل، فدعا بماء فتوضأ، ثم رشَّ عليَّ منه، فقمت، فقلت: كيف أصنع في مالي يا رسول الله فنزلت ﴿يُوصِيكُمُ اللَّهُ في أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ (^١) (^٢).\n_________\n(^١) سورة النساء (١١).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٥) في كتاب الفرائض، باب ميراث الكلالة، من طريق محمد بن حاتم بن ميمون، حدثنا حجاج بن محمد، فذكره بتمامه.\nوأخرجه من طريق عبد الرحمن بن مهدي، حدثنا سفيان قال سمعت محمد بن المنكدر به نحوه، ومن طريق شعبة، أخبرني محمد بن المنكدر فذكر نحوه كذلك.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٨/ ٢٤٣) في كتاب التفسير، باب ﴿يُوصِيكُمُ اللَّهُ في أَوْلَادِكُمْ﴾ من طريق هشام أن ابن جريج أخبرهم قال: أخبرني ابن المنكدر به فذكره بتمامه.","vol":"12","page":506},{"text":"٦٠٣٩ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب، قال: أخبرني ابن جريج، عن محمد بن المنكدر، عن جابر قال: مرضت فعادني النبي\n⦗٥٠٧⦘ﷺ فقلت: لا يرثني إلا كلالة، فنزلت فيّ آية الميراث ﴿يُوصِيكُمُ اللَّهُ في أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":506},{"text":"٦٠٤٠ - حدثنا أبو يحيى بن أبي مسرَّة (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة، قال: حدثنا محمد بن المنكدر أنه سمع جابر ابن عبد الله يقول: مرضت فعادني رسول الله وأبو بكر، وهما يمشيان، فأغمي علي، فدعا رسول الله ﷺ بماء، فتوضأ، ثم صب علي من وضوءه، فأفقت، فقلت: يا رسول الله كيف أقضي في مالي، قال: فلم يردَّ عليَّ شيئًا حتى نزلت آية الميراث ﴿وَيَسْتَفْتُونَكَ﴾ في النساء (^٢)، ﴿قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾.\nرواه عبد الرحمن بن بشر، عن ابن عيينة بمثله (^٣).\n_________\n(^١) عبد الله بن أحمد.\n(^٢) يعني أنها التي في سورة النساء وهي ﴿وَيَسْتَفْتُونَكَ في النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ الآية (١٢٧)، والآية الأخرى هي ﴿قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ الآية (١٧٦) من السورة نفسها.\n(^٣) في إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٦٠٣٨).","vol":"12","page":507},{"text":"٦٠٤١ - حدثنا الحسن بن عفان، قال: حدثنا معاوية بن هشام، ح.\nوحدثنا أبو العباس الغزي، قال: حدثنا قَبَيْصة بن عقبة، قالا: حدثنا\n⦗٥٠٨⦘ سفيان، عن محمد بن المنكدر، عن جابر قال: جاءني النبي يعودني، فنزلت في آية الميراث. وقال معاوية في آية الميراث ﴿إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ﴾ (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٠٣٨).","vol":"12","page":507},{"text":"٦٠٤٢ - حدثنا يوسف بن سعيد المصيصي، قال: حدثنا حجاج ابن محمد، قال: سمعت شعبة، قال: سمعت محمد بن المنكدر يقول: سمعت جابر بن عبد الله قال: دخل علي رسول الله ﷺ وأنا وَجِع لا أعقل، قال: فتوضأ، ثم صبَّ عليَّ من وضوءه، فَعَقِلْتُ: يا رسول الله إنه لا يرثني إلّا كلالة فكيف الميراث؟ قال: فنزلت آية الفرض ﴿وَيَسْتَفْتُونَكَ في النِّسَاءِ﴾ قال: آية الفرض (^١).\n_________\n(^١) إسناده صحيح، لكن في متنه اضطراب من محمد بن المنكدر حيث مرة يذكر آية الفرض، وأخرى آية الميراث، ومرة آية الكلالة. انظر كلام الحافظ في فتح الباري (٨/ ٢٤٣). وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٥) في كتاب الفرائض باب ميراث الكلالة، من طريق أبي عامر العقدي ووهب بن جرير كلهم عن شعبة به.","vol":"12","page":508},{"text":"٦٠٤٣ - حدثنا سليمان بن يوسف، قال: حدثنا أبو الوليد (^١)، قال: حدثنا شعبة بإسناده مثله فقلت: يا رسول الله لمن الميراث؟ فإنه لا يرثني إلا كلالة، قال فنزلت آية الفرض (^٢).\n_________\n(^١) الطيالسي.\n(^٢) انظر الذي قبله.","vol":"12","page":508},{"text":"٦٠٤٤ - حدثنا موسى بن سفيان (^١)، قال: حدثنا عبد الله ابن الجهم (^٢)، قال: حدثنا عمرو بن أبي قيس (^٣)، عن محمد بن المنكدر، عن جابر، فيَّ نزلت هذه الآية ﴿يُوصِيكُمُ اللَّهُ في أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ (^٤).\n_________\n(^١) في الأصل (محمد) وما أثبته من (ل)، وهو موسى بن سفيان بن زياد الجنديسابوري، السكري، أبو عمران الأهوازي، ذكره ابن حبان في الثقات (٩/ ١٦٣)، وذكره الذهبي في المقتنى (١/ ٤٣٨) وقال: \"سمع عبد الله بن الجهم الرازي\".\n(^٢) الرازي، أبو عبد الرحمن.\n(^٣) الرازي، الأزرق، صدوق له أوهام تقريب التهذيب (٥١٠١).\n(^٤) في إسناده موسى بن سفيان، لم يوثقه إلا ابن حبان، وانظر تخريج الحديث رقم (٦٠٤٠).","vol":"12","page":509},{"text":"٦٠٤٥ - حدثنا محمد بن الحسين بن أبي الحنين (^١)، قال: حدثنا أبو معمر (^٢)، قال: حدثنا عبد الوارث (^٣)، قال: حدثنا هشام ابن أبي عبد الله (^٤)، قال: حدثنا أبو الزبير، عن جابر، قال: دخل علي رسول الله يعُودني وأنا مريض، وعندي سبع أخوات لي قال: فنضح\n⦗٥١٠⦘ في وجهي، فأفقت، فقلت: يا رسول الله أوصى لأخواتي بالثلثين؟ قال: أحسن، قلت، بالشطر؟ قال: أحسن، فخرج ثم رجع إلي، فقال: \"يا جابر إني لا أراك ميتًا من مرضك هذا، وإن الله قد أنزل، فبيَّن ما لأخواتك جعل لهنَّ الثلثين\"، فكان جابر يقول: نزلت هذه الآية في (^٥).\n_________\n(^١) أبو جعفر، الحنيني الكوفي، وثقه الدارقطني وغيره (ك ٣/ ٢٧٧ هـ). (الجرح والتعديل ٧/ ٢٣٠، سير أعلام النبلاء (١٣/ ٢٤٣).\n(^٢) عبد الله بن عمرو المُقْعَد المنْقري.\n(^٣) ابن سعيد.\n(^٤) الدستوائي.\n(^٥) في إسناده أبو الزبير مدلس وقد عنعن، وهو بهذا السياق من زوائد أبي عوانة على مسلم، أخرجه أبو داود في سننه (٢٨٨٩)، والنسائي في الكبرى (٦٢٩٠)، وأحمد في المسند (١٤٩٩٨)، والبيهقي في الكبرى (٦/ ٢٣١) كلهم من طرق عن هشام الدستوائي، عن أبي الزبير به.","vol":"12","page":509},{"text":"<span data-type='title' id=toc-897>باب ذكر تفسير الكلالة، وأنها آخر آية نزلت</span>","vol":"12","page":511},{"text":"٦٠٤٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا هشام الدستوائي، عن قتادة، عن سالم بن أبي الجعد، عن معدان ابن أبي طلحة: أن عمر بن الخطاب خطب يوم الجمعة، فذكر نبي الله ﷺ، وذكر أبا بكر، ثم قال: إني رأيت كأن ديكًا نقرني نقرة أو نقرتين، وإني لا أراه إلا حضور أجلي، وإنّ أقوامًا يأمرونّي أن أستخلف، وإن الله لم يكن ليضيع دينه، ولا خلافته، ولا والذي بعث نبيَّه، وإني قد عرفت أن أقوامًا سيطعنون في هذا الأمر، أنا ضربتهم بيدي هذه على الإسلام، فإن فعلوا فإن أولئك أعداء الله الكفرة الضلال، وإني لم أدع بعدي شيئًا هو أَهم إليَّ من الكلالة، وما نازعت رسول الله ﷺ في شيء ما نازعته في الكلالة، وما أغلظ لي في شيء منذ صحبته ما أغلظ لي فيه حتى ضرب بيده على صدري وقال: \"يا عمر أما تكفيك آية الصيف (^١) التي أنزلت في آخر سورة النساء\" (^٢).\n_________\n(^١) أي الآية التي نزلت في الصيف، كما سيأتي مصرحًا به في الحديث رقم (٦٠٥٢).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (١/ ٣٩٦) في كتاب المساجد ومواضع الصلاة، باب نهي من أكل ثومًا أو بصلًا أو كُرَّاثًا أو نحوها، من طريق يحيى بن سعيد، حدثنا هشام به بتمامه، وزاد في آخره أمر الأمراء والنهي عن أكل الثوم والبصل، وسيأتي في الحديث الذي بعد هذا. وساق إسنادًا من طريق شعبة عن =\n⦗٥١٢⦘ = قتادة مثله إلا أنه أحال إلى رواية هشام المتقدم.","vol":"12","page":511},{"text":"٦٠٤٧ - حدثني أبو علي الزعفراني وعباس الدوري قالا: حدثنا شبابة، قال: أخبرنا شعبة، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة اليعمري قال: خطب عمر بن الخطاب فقال: رأيت كأن ديكًا أحمر نقرني نقرة أو نقرتين، ولا أرى ذلك إلا حضور أجلي (^١)، فإن عجل بي أمر فإن الشورى في هؤلاء الستة الذين توفي رسول الله ﷺ وهو عنهم راض، وإني لأعلم أن ناسًا سيطعنون في هذا الأمر؛ أنا جاهدتهم بيدي هذه على الإسلام، فإن فعلوا فأولئك أعداء الله الكفَّار، والضلال، وإني أُشْهِد الله على أمراء الأمصار، فإني إنَّما بعثتهم ليُعَلموا الناس دينهم، وسنَّة نبيهم، وليقسموا فيهم فيئهم، قال: وما أغلظ لي رسول الله ﷺ، وما نازلت برسول الله ﷺ في شيء من آية الكلالة حتى ضرب صدري فقال: \"تكفيك منها آية الصيف التي أنزلت في آخر سورة النساء ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ ومما قضى فيها بقضاء يعلمه من يقرأ ومن لا يقرأ هو ما خلا الإرث\"، كذا أحسب. ألا أيها الناس إني أراكم تأكلون من شجرتين لا أراهما إلا خبيثتين، الثوم والبصل، وإن كان رسول الله ﷺ ليأمر بالرَّجل يوجد منه ريحهما فيخرج به إلى البقيع، فمن كان\n⦗٥١٣⦘ آكلها لا بدَّ، فليمتهما طبخًا (^٢).\n_________\n(^١) في (ل) (لحضور أجلي).\n(^٢) إسناده صحيح، أخرجه مسلم في صحيحه (١/ ٣٩٦، ح ٥٦٧)، من طريق زهير ابن حرب، وإسحاق بن إبراهيم، كلاهما عن شعبه به، إلا إن مسلمًا ساق الإسناد وأحال على من رواية هشام عن قتادة وأبو عوانة ذكر الإسناد والمتن معًا.","vol":"12","page":512},{"text":"٦٠٤٨ - ذكر ابن (^١) أبي رجاء (^٢)، عن وكيع، عن إسماعيل ابن أبي خالد، عن أبي إسحاق، عن البراء: آخر آية نزلت من القرآن ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ (^٣).\n_________\n(^١) في الأصل: \"أبي عن رجاء\"، وهو تصحيف، فإن والد أبي عوانة لا يروي عن راو اسمه رجاء، وإنما روى أبو عوانة نفسُه في مواضع كثيرة في المسند عن ابن أبي رجاء عن وكيع، كما إني لم أقف في تلاميذ وكيع على من تسمى برجاء.\n(^٢) هو: أحمد بن محمد بن أبي رجاء، تقدمت ترجمته.\n(^٣) إسناده معلق، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٦) في كتاب الفرائض، باب آخر آية نزلت آية الكلالة، من طريق ابن أبي خالد وشعبة وزكريا وابن رزيق جميعًا عن أبي إسحاق به مثله.","vol":"12","page":513},{"text":"٦٠٤٩ - حدثنا أبو أمية (^١)، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا شعبة، قال: حدثنا أبو إسحاق (^٣)، قال: سمعت\n⦗٥١٤⦘ البراء يقول: آخر آية نزلت ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ وآخر سورة نزلت براء (^٤).\n_________\n(^١) محمد بن إبراهيم.\n(^٢) الطيالسي.\n(^٣) السبيعي، مدلس لكنه صرح بالسماع.\n(^٤) إسناده صحيح، وانظر تخريج الحديث الذي قبله.","vol":"12","page":513},{"text":"٦٠٥٠ - حدثنا أبو الزنباع روح بن الفرج (^١)، قال: حدثنا يوسف ابن عدي (^٢)، قال: حدثنا أبو الأحوص (^٣)، عن أبي إسحاق (^٤)، عن البراء قال: آخر سورة نزلت كاملة سورة براء، وآخر آية نزلت خاتم (^٥) النساء.\n_________\n(^١) القطان، المصري.\n(^٢) الكوفي، نزيل مصر.\n(^٣) عمار بن رزيق.\n(^٤) السبيعي، مدلس وقد عنعن، إلا أنه صرح بالسماع كما في الحديث الذي قبله فالإسناد حسن.\n(^٥) في (ل) (خاتمة).","vol":"12","page":514},{"text":"٦٠٥١ - حدثنا أبو فروة الرهاوي، قال: حدثنا أبو الجواب (^١)، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن البراء قال: آخر سورة نزلت كاملة سورة التوبة، وآخر آية نزلت قول الله ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ (^٢).\n_________\n(^١) أحوص بن جوَّاب.\n(^٢) انظر تخريج الحديث الذي قبله.","vol":"12","page":514},{"text":"٦٠٥٢ - حدثنا أبو علي حامد بن أبي حامد النيسابوري (^١)، قال: حدثنا إسحاق بن سليمان الرازي، قال: حدثنا الجراح الكندي (^٢)، عن أبي إسحاق، عن البراء بن عازب قال: جاء رجل إلى النبي ﷺ فقال: يا رسول الله ما آخر ما أنزل الله عليك؟ قال: \"الآية التي نزلت في الصيف ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ \" (^٣).\n_________\n(^١) هو: أبو علي المقرئ، كان مقدم القراء في بلده، حدث عن إسحاق بن سليمان الرازي وجماعة، مات/ ٢٠٦ هـ، ذكره ابن حبان في الثقات (٨/ ٢١٩)، وقال الخليلي في الإرشاد (٣/ ٨٢٢): \"ثقة\"، وقال الخطيب كما في المتفق والمفترق (١/ ٧٣٩): كان ثقة.\n(^٢) ابن الضحاك بن قيس، الكوفي، صدوق.\n(^٣) إسناده حسن.","vol":"12","page":515},{"text":"٦٠٥٣ - حدثنا أبو أمية (^١)، قال: حدثنا عبيد الله (^٢)، قال: حدثنا إسرائيل (^٣)، عن أبي إسحاق، عن البراء: آخر سوز أنزلت كاملة براءة، وآخر آية أنزلت خاتمة سورة النساء ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ (^٤).\n_________\n(^١) الطرسوسي.\n(^٢) ابن موسى بن أبي المختار.\n(^٣) ابن يونس بن أبي إسحاق السبيعي.\n(^٤) في إسناده السبيعي مدلس لكنه صرح بالسماع كما في الحديث رقم (٦٠٤٩).","vol":"12","page":515},{"text":"٦٠٥٤ - حدثنا إسحاق بن سيار، والصغاني (^١)، وأبو أمية، قالوا: حدثنا أبو نعيم (^٢)، قال: حدثنا مالك بن مِغْوَل، قال سمعت أبا السَّفَر (^٣)، عن البراء بن عازب، قال: آخر آية أنزلت، أو آخر شيء نزلت ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ في الْكَلَالَةِ﴾ (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) فضل بن دكين.\n(^٣) سعيد بن يُحْمِد.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث (٦٠٤٨) وقد أخرجه مسلم في صحيحه من طريق أبي أحمد الزبيري، حدثنا مالك بن مغول به نحوه.","vol":"12","page":516},{"text":"<span data-type='title' id=toc-898>باب الخبر الموجب على الإمام قضاء ديون من مات من المسلمين ولم يترك وفاء لقضاء دينه، وأنه إن ترد مالًا فهو لورثته، والدليل على أن الإمام لا يرثه إذا لم يترك وارثًا</span>","vol":"12","page":517},{"text":"٦٠٥٥ - حدثنا بحر بن نصر (^١)، قال: أخبرنا ابن وهب، قال: حدثني يونس عن ابن شهاب، عن أبي سلمة، عن أبي هريرة أن رسول الله ﷺ كان يؤتى بالرجل الميت، عليه الدين، فيسأل \"هل ترك؟ \" (^٢).\n_________\n(^١) الخولاني.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه كاملًا (٣/ ١٢٣٧) في كتاب الفرائض، باب من ترك مالًا فلوارثه، من طريق حرملة بن يحيى، أخبرنا عبد الله ابن وهب، فذكره مطولًا نحو الحديث الذي ساقه أبو عوانة بعده، ومن طريق عُقيل، وابن أخي ابن شهاب وابن أبي ذئب كلهم عن الزهري بهذا الإسناد نحوه. ومن طريق الأعرج عن أبي هريرة نحوه، ومن طريق همام من صحيفته عن أبي هريرة نحوه كذلك، ومن طريق عدي، أنه سمع أبا حازم عن أبي هريرة نحوه.","vol":"12","page":517},{"text":"٦٠٥٦ - وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد، وابن أبي ذئب، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة أن رسول الله كان إذا توفي المؤمن في عهد رسول الله ﷺ وعليه دين سأل \"هل ترك لدينه من قضاء؟ \" فإن قالوا: نعم صلَّى عليه رسول الله ﷺ، وإن قالوا: لا قال: \"صلُّوا على صاحبكم، فلمَّا فتح الله على رسول الله ﷺ الفتوح قال:\n⦗٥١٨⦘ \"أنا أولى بالمؤمنين من أنفسهم، فمن توفي وعليه دين فعليَّ قضاؤه، ومن ترك مالًا فلورثته\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه وقد تقدم تخريجه في الحديث الذي قبله.\nإلا أن مسلمًا ساق الإسناد وأحال على متن رواية يونس بن يزيد وأبو عوانة ذكر الإسناد والمتن.","vol":"12","page":517},{"text":"٦٠٥٧ - حدثنا نصر بن مرزوق، ومحمد بن عبد الله بن عبد الحكم، قالا: حدثنا وهب الله بن راشد أبو زرعة (^١)، قال: حدثنا يونس، عن الزهري، قال: أخبرني أبو سلمة، عن أبي هريرة قال: قال النبي ﷺ: \"أنا أولى بالمؤمنين من أنفسهم\". زاد نصر: فمن مات وعليه دين لم يترك وفاء فلنا قضاؤه، ومن ترك مالًا فلِورثته\" (^٢).\n_________\n(^١) المؤذن، من أهل مصر.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٠٥٥).","vol":"12","page":518},{"text":"٦٠٥٨ - حدثنا أبو أمية (^١)، قال: حدثنا حسين بن محمد (^٢)، قال: حدثنا ابن أبي ذئب، عن الزهري بإسناده مثله \"فمن ترك دينًا لم يترك وفاء فعلي قضاؤه، ومن ترك مالًا فلورثته\" (^٣).\n_________\n(^١) الطرسوسي.\n(^٢) ابن بهرام التميمي، أبو أحمد.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٠٥٥).","vol":"12","page":518},{"text":"٦٠٥٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال:\n⦗٥١٩⦘ حدثني ليث عن عُقَيل، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة أن رسول الله ﷺ كان يؤتى بالرَّجل المتوفى؛ عليه الدين، فيسأل: \"هل ترك لدينه من قضاء؟ \" فإن حُدّث أنه ترك وفاءً صلَّى عليه وإلا قال للمسلمين: صلُّوا على صَاحبكم، فلما فتح الله عليه الفتوح قام فقال: \"أنا أولى بالمؤمنين من أنفسهم، فمن توفى من المؤمنين وترك دينًا فعلي قضاؤه، ومن ترك مالًا فلورثته\" (^١) (^٢).\nرواه محمد بن يحيى عن يعقوب بن إبراهيم بن سعد عن أبيه، عن الزهري، عن أبي سلمة، عن جابر بن عبد الله بنحوه.\n_________\n(^١) في (ل) (فهو لورثته).\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٠٥٥).","vol":"12","page":518},{"text":"٦٠٦٠ - ز - حدثنا محمد بن إسحاق الصباح [¬*]، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن أبي سلمة، عن جابر بن عبد الله قال: كان النبي ﷺ لا يصلِّي على رجل عليه دين، فأتي بجنازة فقال: هل على صاحبكم دين؟ قالوا: نعم دينارين، قال: صلُّوا على صاحبكم، فقال أبو قتادة، هما علي يا رسول الله، فصلى عليه، فلما فتح الله عليه الفتوح، قال: \"أنا أولى بالمؤمنين من أنفسهم، فمن ترك مالًا فلورثته، ومن ترك دينًا فعلي أو إليّ\" (^١).\n_________\n(^١) هذا الحديث من زوائد أبي عوانة على مسلم، وظاهر إسناده الصحة، لكن كأن المزي =\n⦗٥٢٠⦘ = أعلَّه بعد أن أشار إلى رواية أبي سلمة عن جابر بقوله: \"رواه غير واحد عن الزهري عن أبي سلمة عن أبي هريرة\" انظر تحفة الإشراف (٢/ ٣٩٨) والحديث أخرجه أبو داود في سننه (٣/ ٦٣٨) في كتاب البيوع، باب التشديد في الدين، من طريق عبد الرزاق، أخبرنا معمر، عن الزهري، به فذكره بنحو رواية أبي هريرة، وذكر فيها تحميل دين الميت من قبل أبي قتادة وسيأتي لفظه في الحديث الذي بعده.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن إسحاق الصباح)، وهو خطأ، وصوابه: (محمد بن إسحاق بن الصباح) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٠٧/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٤٥/ أ)، ومطبوعة دار المعرفة (٥٦٢٤)، وإتحاف المهرة (٣٨٥٤).","vol":"12","page":519},{"text":"٦٠٦١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، ح.\nوحدثنا أبو قِلابة، قال: حدثنا وهب بن جرير، قالا: حدثنا شعبة، عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة أن النبي ﷺ قال: \"من ترك كلًّا فإليَّ، ومن ترك مالًا فللوارث\" (^٢).\n_________\n(^١) انظر تخريج الحديث الذي قبله.\n(^٢) إسناده صحيح، وقد أخرجه الطيالسي في مسنده (٣٢٩) قال: حدثنا شعبة به فذكره، وقال في آخره: قال أبو بشر سمعت أبا الوليد يقول: بذا نسخ تلك الأحاديث التي جاءت في ترك الصلاة على الذي عليه الدين.","vol":"12","page":520},{"text":"٦٠٦٢ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو عامر العَقَدي (^١)، قال: حدثنا شعبة، ح.\nوحدثنا الصغاني (^٢)، قال: حدثنا أبو النضر، قال: حدثنا شُعبة، ح.\nوحدثنا عبَّاس الدوري، قال: حدثنا شَبابة (^٣)، قال: حدثنا شعبة، عن\n⦗٥٢١⦘ عدي بن ثابت، عن أبي حازم، عن أبي هريرة، عن النبي ﷺ قال: \"من ترك مالًا فلورثته، ومن ترك كلًّا (^٤) وُلِّيناه\" (^٥).\n_________\n(^١) عبد الملك بن عمرو.\n(^٢) محمد بن إسحاق.\n(^٣) ابن سوار.\n(^٤) أي: العيال. (النهاية ٤/ ١٩٨).\n(^٥) إسناده صحيح، انظر تخريج الحديث الذي قبله.","vol":"12","page":520},{"text":"٦٠٦٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن شعبة بمثله.","vol":"12","page":521},{"text":"٦٠٦٤ - حدثنا الحسن بن علي العامري، قال: حدثنا أبو داود الحَفَري (^١)، ح.\nوحدثنا العباس بن محمد (^٢)، قال: حدثنا أبو أحمد الزُّبَيْري (^٣)، قالا: حدثنا سفيان الثوري، عن جعفر بن محمد، عن أبيه (^٤)، عن جابر قال: قال رسول الله ﷺ: \"من ترك مالًا فلأهله، ومن ترك دينًا فَعَلَيَّ\" (^٥) وقال أبو أحمد: \"دَيْنًا أو كلًّا فعلَيَّ وإلَيَّ\".\n_________\n(^١) عمر بن سعد بن عبيد.\n(^٢) الدوري.\n(^٣) محمد بن عبد الله.\n(^٤) محمد بن علي بن الحسين.\n(^٥) إسناده صحيح، أخرجه مسلم في كتاب صلاة المسافرين وقصرها، باب تخفيف الصلاة والخطبة (٢/ ٥٩٢، ح ٨٦٧) من طريق عبد الوهاب بن عبد المجيد، عن جعفر به، وأخرجه أبو داود في سننه (٣/ ٣٦٠) في كتاب الخراج والفيء، باب أرزاق الذرية، من =\n⦗٥٢٢⦘ = طريق محمد بن كثير، أخبرنا سفيان، عن جعفر به، نحوه، قلت ورواية محمد بن كثير تعضد رواية أبي أحمد الزبيري لأنه متهم بالخطأ في روايته عن الثوري، كما أن مؤمل بن إسماعيل التي بعده تعضده كذلك.","vol":"12","page":521},{"text":"٦٠٦٥ - حدثنا بكار بن قتيبة، قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا سفيان بإسناده نحوه (^١).\n_________\n(^١) إسناده حسن، وانظر تخريج الحديث الذي قبله.","vol":"12","page":522},{"text":"<span data-type='title' id=toc-899>باب ذكر الخبر الدال على أن بيت المال عصبة من لا عصبة له، وأن ذوي الأرحام لا يرثون</span>","vol":"12","page":523},{"text":"٦٠٦٦ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله ﷺ فذكر أحاديثًا منها: وقال: رسول الله ﷺ: \"أنا أولى الناس بالمؤمنين في كتاب الله، فأيكم ما ترك دينًا أو ضيعة فادعوني فأنا وليه، وأيكم ما ترك مالًا فليؤثر بماله عصبته من كان\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٨) في كتاب الفرائض باب من ترك مالًا فلورثته، من طريق محمد بن رافع عن عبد الرزاق به نحوه.","vol":"12","page":523},{"text":"٦٠٦٧ - حدثنا بكار بن قتيبة، قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا سفيان الثوري، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"أنا أولى بكلِّ مؤمن من نفسه، فمن ترك دينًا أو ضياعًا فإلي، ومن ترك مالًا فلأهله\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٧) في الكتاب والباب السابقين من طريق شبابة عن ورقاء، به نحوه، وقد أشار المصنف إلى هذا الطريق في الحديث التالي بقوله: رواه شبابة عن ورقاء.","vol":"12","page":523},{"text":"٦٠٦٨ - حدثنا أبو فروة الرهاوي، قال: حدثنا خالد بن يزيد المزرفي، قال: حدثنا ورقاء بن عمر، عن أبي الزناد، عن الأعرج، عن\n⦗٥٢٤⦘ أبي هريرة، قال: قال رسول الله ﷺ: \"والذي نفس محمد بيده إنْ على الأرض فمؤمن إلا وأنا أولى الناس به، فأيُّكم ما ترك دينًا أو ضياعًا فلا دعا له، وأنا مولاه، وأيُّكم ما ترك مالًا فللعصبة من كان\".\nرواه شبابة، عن ورقاء (^١).\n_________\n(^١) إسناده حسن، وانظر الحديث الذي قبله.","vol":"12","page":523},{"text":"<span data-type='title' id=toc-900>باب ذكر الخبر المورث الخال إذا لم يكن للميّت وارث، والدليل على أن فساد من يقول بورث ذوي الأرحام، إذ من قولهم إن الخال [قد] (^١) يرث مع ورثة كثيرة من ذوي الأرحام</span>\n_________\n(^١) ما بين المعكوفتين من النسخة (ل)، وفي الأصل (قال).","vol":"12","page":525},{"text":"٦٠٦٩ - ز - حدثنا الصغاني (^١)، قال: حدثنا أبو النضر (^٢)، قال: حدثنا شعبة، عن بديل بن ميسرة العُقيلي، قال: سمعت علي بن أبي طلحة (^٣)، عن راشد بن سعد (^٤)، عن أبي عامر الهَوْزَني (^٥)، عن المقدام (^٦) صاحب النبي ﷺ، عن النبي ﷺ: \"من ترك كَلّا فإلي، وربما قال: إلى الله ورسوله (^٧). ومن ترك مالًا فلورثته، وأنا وارث من لا وارث له\n⦗٥٢٦⦘ يرثه، وأعقلُ عنه. [والخال وارث من لا وارث؛ يرثه ويعقل عنه\" واللفظ لأبي النضر] (^٨).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم.\n(^٣) مولى بني العباس.\n(^٤) المِقْرَئي.\n(^٥) عبد الله بن لُحَيّ.\n(^٦) ابن معدي كرب.\n(^٧) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه أبو داود في سننه (٣/ ٣٢٠) في كتاب الفرائض، باب ميراث ذوي الأرحام، من طريق حفص بن عمر، عن راشد بن سعد به بتمامه إلا أنه زاد في آخره \"ويرثه\"، وأخرجه ابن ماجه في سننه =\n⦗٥٢٦⦘ = (٢/ ٩١٤) في كتاب الفرائض، باب ذوي الأرحام، من طريق شبابة، ومحمد ابن جعفر جميعًا عن شعبة به بتمامه.\n(^٨) ما بين المعكوفتين من (ل).","vol":"12","page":525},{"text":"٦٠٧٠ - ز - حدثنا محمد بن عوف الحمصي، قال: حدثنا آدم ابن أبي إياس، قال: حدثنا شعبة بإسناده: \"الخال وارث من لا وارث له\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":526},{"text":"٦٠٧١ - ز - حدثنا سليمان بن سيف، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن بديل، عن علي بن أبي طلحة، عن راشد بن سعد، عن أبي عامر الهوزني، عن المقدام الكندي قال: قال رسول الله ﷺ: \"أنا أولى بكل مؤمن من نفسه، فمن ترك دينًا أو ضيعة فإلي، ومن ترك مالًا فلورثته، وأنا مولى من لا مولى له، أرثُ ماله، وأفكُّ عانه والخالُ مولى من لا مولى له، يرثه ويفك عانه\" (^١).\nفي هذا الحديث نظر، وفي قول النبي ﷺ بيان أن الخال ليس هو من أهل الفرائض (^٢)، وأنه لم يكن يرث في عهد النبي ﷺ، إذ النبي ﷺ وارث من\n⦗٥٢٧⦘ لا وارث له.\nوقد أجمع أهل العلم أن بيت المال عصبة من لا عصبة له، وأجمعوا أن الخال لا يرث مع العصبة إلا أن عوام أهل العلم من أئمتنا يورثون الخال عند عدم الوارث.\n_________\n(^١) في رواية أبي داود (يعمل عنه).\n(^٢) قال الترمذي في جامعه (٤/ ٤٢٢): \"واختلف فيه أصحاب النبي ﷺ فورث بعضهم الخال والخالة والعمة، وإلى هذا الحديث ذهب أكثر أهل العلم في توريث ذوي =\n⦗٥٢٧⦘ = الأرحام، وأما زيد بن ثابت فلم يورثهم وجعل الميراث في بيت المال\".","vol":"12","page":526},{"text":"٦٠٧٢ - ز - حدثنا عمران بن بكار الحمصي (^١)، قال: حدثنا أبو تقي (^٢)، قال: حدثنا ابن سالم (^٣)، عن الزبيدي (^٤)، قال: حدثنا راشد ابن سعد (^٥)، أن ابن عائذ حدثه أن المقدام حدثه أن رسول الله ﷺ قال: \"من ترك دينًا أو ضياعًا فإلي، ومن ترك مالًا فلورثته، وأنا مولى من لا مولى له، أفك عُنِيَّةُ (^٦) وأرث ماله، والخال مولى من لا مولى له، يفك عُنِيَّة، ويرثه ماله\" (^٧).\n_________\n(^١) الكلاعي.\n(^٢) عبد الحميد بن إبراهيم الحضرمي الحمصي، صدوق إلا أنه ذهبت كتبه فساء حفظه تقريب التهذيب (٣٧٥١).\n(^٣) عبد الله بن سالم الحمصي.\n(^٤) محمد بن الوليد الحمصي، أبو الهذيل.\n(^٥) المقري الحمصي.\n(^٦) عُنِيَّهُ: بضم العين والتشديد، يعني أسره، والأسر في هذا الحديث: ما يلزمه ويتعلق به بسبب الجنايات التي سبيلها أن تتحملها العاقلة. (النهاية ٣/ ٣١٤).\n(^٧) إسناده ضعيف، وقد تقدم تخريجه في الحديث رقم (٦٠٧٢).","vol":"12","page":527},{"text":"٦٠٧٣ - ز- حدثنا محمد بن عوف الحمصي، قال: حدثنا محمد ابن المبارك عن ابن عياش (^١)، عن يزيد بن حجر (^٢)، عن صالح بن يحيى، عن أبيه (^٣)، عن جده (^٤)، أن النبي ﷺ قال: \"الخال وارث من لا وارث له، يعقل عنه، ويرثه\" (^٥).\n_________\n(^١) إسماعيل.\n(^٢) مجهول. (تهذيب التهذيب ١١/ ٣١٩، تقريب التهذيب ٧٧٠٢).\n(^٣) يحيى بن المقدام بن معدي كرب، مستور. تقريب التهذيب (٧٦٥٣).\n(^٤) المقدام بن معدي كرب ﵁.\n(^٥) في إسناده مجهول ومستور.","vol":"12","page":528},{"text":"٦٠٧٤ - ز - حدثنا أبو أمية (^١) والبزيعي (^٢)، قالا: أخبرنا أبو عاصم، عن ابن جريج، عن عمرو بن مسلم، عن طاوس، عن عائشة، عن النبي ﷺ قال: \"الله ورسوله مولى من لا مولى له، والخال وارث من لا وارث له\" (^٣).\n_________\n(^١) الطرسوسي.\n(^٢) هو: هارون بن داود بن الفضل بن بزيع البزيعي، كما جاء مصرحا باسمه واسم أبيه في موضع آخر من المستخرج (ح/ ٣١٨٥).\n(^٣) في إسناده ابن جريج مدلس، لكنه صرح بالسماع كما سيأتي في الحديث رقم (٦٠٩٧) وفيه أيضًا عمرو بن مسلم، قال النسائي: ليس بذاك، قال المزي: وقد اختلف على ابن جريج فيه، وانظر تحفة الإشراف (١١/ ٤٢٦) وهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه الترمذي في جامعه (٤/ ٤٢٢) في كتاب الفرائض، باب ما جاء في ميراث الخال، من طريق إسحاق بن منصور، أخبرنا =\n⦗٥٢٩⦘ = أبو عاصم فذكر شطره الأخير \"الخال وارث … الخ\" ثم قال: هذا حديث حسن غريب، وقد أرسله بعضهم ولم يذكر فيه عائشة. وقد أخرجه النسائي في سننه (الكبرى ٤/ ٧٦) كاملًا في كتاب الفرائض، باب ذكر اختلاف ألفاظ الناقلين لخبر عائشة في توريث الخال، من طريق عمرو بن علي قال: حدثنا عاصم، فذكره بتمامه.","vol":"12","page":528},{"text":"٦٠٧٥ - ز - حدثنا الدبري (^١)، عن عبد الرزاق، عن ابن جريج، بإسناده عن النبي ﷺ مثله (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن لكنه جاء في الحديث الآخر مصرحًا بالسماع، وبقية رجاليه ثقات.","vol":"12","page":529},{"text":"٦٠٧٦ - ز - حدثنا الفضل بن عبد الجبار (^١)، حدثنا إسحاق بن إبراهيم قاضي خوارزم (^٢)، قال: حدثنا ابن جريج، قال: أخبرني عمرو بن مسلم، عن طاوس، عن عائشة، قالت: قال النبي ﷺ بمثله (^٣).\n_________\n(^١) المروزي.\n(^٢) إسحاق بن إبراهيم السمرقندي، أبو علي، قال عنه البخاري: معروف الحديث (التاريخ الكبير ١/ ٣٧٨).\n(^٣) فيه قاضي خوارزم، قال عنه البخاري: معروف الحديث، وقد تقدم الكلام في الحديث رقم (٦٠٧٤).","vol":"12","page":529},{"text":"٦٠٧٧ - ز - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق، ح.\nوحدثنا الدبري، عن عبد الرزاق في موضع آخر، عن ابن جريج بإسناده عن عائشة قالت: الله ورسوله مولى من لا مولى له، والخال\n⦗٥٣٠⦘ وارث من لا وارث له (^١).\n_________\n(^١) انظر تخريج الحديث رقم (٦٠٧٤).","vol":"12","page":529},{"text":"٦٠٧٨ - ز - حدثنا جماعة عن أبي عاصم، عن ابن جريج بمثله (^١).\n_________\n(^١) فيه شيوخ المصنف لم يسموا.","vol":"12","page":530},{"text":"٦٠٧٩ - ز - حدثنا محمد بن عبيد الله المنادي، قال: حدثنا محمد ابن عبد الواهب (^١)، قال: حدثنا شريك (^٢)، عن ليث (^٣)، عن أبي هبيرة (^٤)، عن أبي هريرة، عن النبي ﷺ قال: \"الخال وارث من لا وارث له\" (^٥).\n_________\n(^١) هو: محمد بن عبد الواهب، أبو جعفر الحارثي.\nكوفي الأصل، سكن بغداد، وحدث بها عن محمد بن مسلم الطائفي … روى عنه: إبراهيم بن هانئ النيسابوري، ومحمد بن عُبيد الله بن المنادي … \".\nانظر: تلخيص المتشابه في الرسم للخطيب البغدادي (٢/ ١٧). تبصير المنتبه (٤/ ١٤٦٧).\n(^٢) ابن عبد الله.\n(^٣) ابن أبي سليم.\n(^٤) يحيى بن عباد.\n(^٥) إسناده صحيح، وهذا الحديث من زوائد أبي عوانة على مسلم، بل على الكتب الستة، وقد أخرجه ابن راهويه في مسنده (١/ ٣٠٦) والدارقطني (٤١٢١)، والبيهقي في الكبرى (٦/ ٢١٥) كلهم من طرق عن شريك عن ليث به، قال البيهقي عقب إخراجه: \"وهذا مختلف فيه على شريك كما ترى وليث بن أبي سليم غير محتج به\".","vol":"12","page":530},{"text":"٦٠٨٠ - ز - حدثنا السرى بن يحيى (^١)، قال: حدثنا قبيصة (^٢)، قال: حدثنا شريك (^٣)، عن ليث (^٤)، عن محمد بن المنكدر، عن أبي هريرة أن النبي ﷺ قال: \"الخال وارث\" (^٥).\n_________\n(^١) أبو عبيدة.\n(^٢) ابن عقبة بن محمد السوائي.\n(^٣) ابن عبد الله.\n(^٤) ابن أبي سليم.\n(^٥) فيه ابن أبي سليم، صدوق اختلط جدًّا ولم يتميز حديثه فترك، وهو من زوائد أبي عوانة على مسلم، وقد رواه القطيعي في الفوائد المنتقاء، كما ذكر الألباني في السلسلة الصحيحة (٤/ ٤٦٤) من طريق شريك عن الليث به بتمامه، وقال الألباني رجال ثقات، غير أن شريكًا سيء الحفظ.","vol":"12","page":531},{"text":"٦٠٨١ - ز - حدثنا عباس الدوري، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان، عن عبد الرحمن بن عياش بن أبي ربيعة، عن حكيم ابن حكيم، عن أبي أمامة بن سهل قال: كتب عمر بن الخطاب إلى أبي عبيدة بن الجراح أن رسول الله ﷺ قال: \"الله ورسوله مولى من لا مولى له، والخال وارث من لا وارث له\" (^١).\n_________\n(^١) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه الترمذي في جامعه (٤/ ٤٢١) في كتاب الفرائض، باب ما جاء في ميراث الخال، من طريق أبي أحمد الزبيري، حدثنا سفيان به بتمامه، ثم قال: وهذا حديث حسن صحيح. وأخرجه النسائي في سننه (الكبرى ٤/ ٧٦) في كتاب الفرائض، باب توريث الخال، من طريق إسحاق بن راهويه، قال: أخبرنا وكيع، عن سفيان -يعني الثوري- به نحوه.","vol":"12","page":531},{"text":"<span data-type='title' id=toc-901>أبواب في الهبة والعمرى (^١) وما فيها من السنن</span>\n_________\n(^١) معناها: أي الرجل تجعل له الدار -أو نحوها- يسكنها مدة عمره، وسيأتي شرحه من كلام مجاهد بنحوه في الحديث رقم (٦١٤٥). (النهاية ٣/ ٢٩٨).","vol":"12","page":532},{"text":"<span data-type='title' id=toc-902>[باب] بيان تحريم العود في الهبة لمن كانت من الواهب، طمع في ثوابها أم لا</span>","vol":"12","page":532},{"text":"٦٠٨٢ - حدثنا الصغاني (^١)، قال: حدثنا أحمد بن إسحاق (^٢)، قال: حدثنا وهيب، قال: حدثنا عبد الله بن طاوس، عن أبيه، عن ابن عباس، عن النبي ﷺ قال: \"العائد في هبته كالكلب يقيئ، ثم يعود في قيئه\" (^٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) الحضرمي، أبو إسحاق البصري.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، من طريق إسحاق بن إبراهيم، أخبرنا المخزومي، حدثنا وهيب، به بتمامه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢١٦) في كتاب الهبة، باب هبة الرجل لامرأته والمرأة لزوجها، من طريق مسلم بن إبراهيم، حدثنا وهيب به بتمامه كذلك.","vol":"12","page":532},{"text":"٦٠٨٣ - حدثنا الصغاني (^١)، قال: أخبرنا أبو النضر (^٢)، وحدثنا\n⦗٥٣٣⦘ أبو قلابة (^٣)، قال: حدثنا عبد الصمد بن عبد الوارث قالا: حدثنا شعبة، قال أبو قلابة: وحدثنا مسلم (^٤)، حدثنا شعبة وهشام، عن قتادة، عن سعيد بن المسيب، عن ابن عباس قال: قال رسول الله ﷺ: \"العائد في هبته كالعائد في قيئه\" (^٥).\n_________\n(^١) محمد بن القاسم.\n(^٢) هشام بن القاسم.\n(^٣) عبد الملك بن محمد.\n(^٤) ابن إبراهيم.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، من طريق شعبة عن قتادة به.","vol":"12","page":532},{"text":"٦٠٨٤ - حدثنا أبو داود السجزي، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام (^١)، وأبان (^٢)، وهمام (^٣)، وشعبة، قالوا: حدثنا قتادة، عن سعيد بن المسيب، عن ابن عباس، عن النبي ﷺ قال: \"العائد في هبته كالعائد في قيئه\". قال همام: وقال قتادة: ولا نعلم القيء إلا حراما (^٤).\n_________\n(^١) الدستوائي.\n(^٢) ابن يزيد العطار.\n(^٣) ابن يحيى.\n(^٤) إسناده صحيح، تقدم تخريجه، وقد أخرجه أبو داود في سننه (٣/ ٨٠٨) في كتاب البيوع، باب الرجوع في الهبة، من طريق مسلم بن إبراهيم، حدثنا أبان وهمام وشعبة (ولم يذكر هشامًا) به بتمامه، وانظر تخريج الحديث الذي قبله.","vol":"12","page":533},{"text":"٦٠٨٥ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد بن أبي عروبة، وهشام الدستوائي جميعًا عن قتادة، عن سعيد بن المسيب، عن ابن عباس قال: قال النبي ﷺ: \"العائد في هبته كالعائد في قيئه\" (^٢).\n_________\n(^١) ابن يعقوب بن إسماعيل.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، من طريق سعيد بن أبي عروبة عن قتادة به، وانظر تخريج حديث رقم (٦٠٨٣).","vol":"12","page":534},{"text":"٦٠٨٦ - حدثنا أحمد بن عبد الرحمن الوهبي، قال: حدثنا عمي (^١)، قال: أخبرني عمرو بن الحارث، عن بكير (^٢) وهو ابن الأشج أنه (سمع) سعيد بن المسيب يقول: سمعت ابن عباس يقول: سمعت رسول الله ﷺ يقول: \"إنما مثل الذي يتصدَّق بصدقة، ثم يعود في صدقته كمثل الكلب يقيئ، ثم يأكل قيئه\" (^٣).\n_________\n(^١) عبد الله بن وهب.\n(^٢) ابن عبد الله.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، من طريق ابن وهب به، وانظر تخريج حديث (٦٠٨٣، و٦٠٨٤)، و٦٠٨٥).","vol":"12","page":534},{"text":"٦٠٨٧ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، قال:\n⦗٥٣٥⦘ حدثنا حجاج (^١) الأزرق، عن ابن وهب (^٢) بإسناده مثله (^٣).\n_________\n(^١) ابن إبراهيم، البغدادي.\n(^٢) عبد الله.\n(^٣) انظر تخريج الحديث الذي قبله.","vol":"12","page":534},{"text":"٦٠٨٨ - حدثنا الصبَّيحي (^١)، قال: حدثنا أحمد بن عبد الملك ابن واقد الحراني، قال: حدثنا موسى بن أعين، قال: حدثنا عمرو بن الحارث، عن بكير بن عبد الله، عن سعيد بن المسيب قال: سمعت ابن عباس يقول: سمعت رسول الله ﷺ يقول: \"إنما مثل الذي يتصدق بصدقة، ثم يعود في صدقته كالذي يقئ، ثم يأكل قيئه\" (^٢).\n_________\n(^١) إسماعيل بن يعقوب بن إسماعيل بن صبيح، أبو محمد الحارثي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٠٨٦).","vol":"12","page":535},{"text":"٦٠٨٩ - حدثني خياط السنة زكريا بن يحيى، قال: حدثنا أبو موسى الزَّمِن (^١)، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا حرب ابن شداد (^٢)، قال: حدثنا يحيى بن أبي كثير، قال: حدثني عبد الرحمن ابن عمرو (^٣) أن محمد بن فاطمة (^٤) بنت رسول الله ﷺ حدثه قال:\n⦗٥٣٦⦘ حدثني سعيد بن المسيب أن عبد الله بن عباس حدثه أن النبي ﷺ قال: \"الذي يتصدق صدقة، ويرجع فيها، مثل الكلب قاء ورجع في قيئه\" (^٥).\n_________\n(^١) محمد بن المثنى بن عبيد.\n(^٢) اليشكري.\n(^٣) الأوزاعي.\n(^٤) محمد بن علي بن الحسين.\n(^٥) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٠، ١٢٤١) في كتاب الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، من طريق عيسى بن يونس، وابن المبارك، ويحيى ابن أبي كثير. ثلاثتهم (فرقهم) عن عبد الرحمن بن عمرو الأوزاعي به.","vol":"12","page":535},{"text":"٦٠٩٠ - أخبرني العباس بن الوليد بن مزيد قال: حدثني أبي (^١)، قال: سمعت الأوزاعي قال: سمعت محمد بن علي بن حسين قال: حدثني سعيد بن المسيب، عن ابن عباس أن رسول الله ﷺ قال: \"مثل الذي يرجع في صدقته، مثل الكلب، يقيء، ثم يرجع في قيئه فيأكله\" (^٢).\n_________\n(^١) الوليد بن يوسف.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":536},{"text":"٦٠٩١ - حدثنا محمد بن عوف، قال: حدثنا الفريابي (^١)، قال: حدثنا الأوزاعي، قال: أخبرنا محمد بن علي بن حسين، قال: حدثنا سعيد بن المسيب قال: حدثني ابن عباس قال: قال النبي ﷺ: \"العائد في صدقته كالكلب يعود في قيئه فيأكله\" (^٢).\n_________\n(^١) محمد بن يوسف.\n(^٢) إسناده صحيح، انظر تخريج الحديث رقم (٦٠٨٩).","vol":"12","page":536},{"text":"٦٠٩٢ - حدثنا أبو الحسن الميموني (^١)، قال: حدثنا محمد بن عبيد، عن عبيد الله بن عمر عن نافع، ح. وحدثنا أبو المثنى (^٢)، قال: حدثنا إبراهيم ابن أبي سويد (^٣)، قال: حدثنا جويرية (^٤)، عن نافع، ح. وحدثنا كيلجة (^٥)، قال: حدثنا أبو صالح الفراء (^٦)، قال: حدثنا أبو إسحاق الفزاري (^٧)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن عمر حمل على فرس في سبيل الله، فأعطاه رسول الله ﷺ رجلًا، فوافقه عمر يبيعه، فقال عمر: يا رسول الله ابتاع الفرس الذي حملت عليه، قال: \"لا تبتاعه، ولا ترجع في صدقتك\" (^٨).\n_________\n(^١) عبد الملك بن عبد الحميد الجزري.\n(^٢) معاذ بن المثنى.\n(^٣) إبراهيم بن الفضل بن أبي سويد.\n(^٤) ابن أسماء.\n(^٥) محمد بن صالح البغدادي.\n(^٦) محبوب بن موسى، الأنطاكي، صدوق. تقريب التهذيب (٦٤١٥).\n(^٧) إبراهيم بن محمد.\n(^٨) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٠) في كتاب الهبات، باب كراهة شراء الإنسان ما تصدق به ممن تصدق عليه، من طريق الليث بن سعد، ويحيى القطان، وعبد الله بن نمير، وأبي أسامة. كلاهم عن عُبيد الله بن عمر به، وقال: \"بمثل حديث مالك\"، وحديث مالك عند أبي عوانة يأتي برقم (٦٠٩٤).","vol":"12","page":537},{"text":"٦٠٩٣ - وحدثنا كيلجة، حدثنا أبو صالح الفراء، أخبرنا الفزاري،\n⦗٥٣٨⦘ عن يحيى بن سعيد، عن نافع، عن ابن عمر، عن النبي ﷺ بنحوه (^١).\n_________\n(^١) إسناده حسن، انظر تخريج الحديث الذي قبله.","vol":"12","page":537},{"text":"٦٠٩٤ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه عن نافع، عن ابن عمر، أن عمر حمل على فرس في سبيل الله، فوجده يباع، فأراد أن يبتاعه، فسأل رسول الله ﷺ عن ذلك فقال: \"لا تبتاعه، ولا تعد في صدقتك\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (١٣/ ١٢٤٠) في كتاب الهبات، باب كراهة شراء الإنسان ما تصدق به ممن تصدق عليه، من طريق يحيى عن مالك به.","vol":"12","page":538},{"text":"٦٠٩٥ - حدثنا الترمذي (^١)، عن القعنبي (^٢)، عن مالك بمثله (^٣).\n_________\n(^١) موسى بن إسماعيل.\n(^٢) عبد الله بن مسلمة.\n(^٣) إسناده صحيح، وانظر تخريج الحديث رقم (٦٠٩٤).","vol":"12","page":538},{"text":"٦٠٩٦ - حدثنا ابن الجنيد الدقاق، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: سمعت زيد بن أسلم ومالك بن أنس يسأله يقول: سمعت أبي يقول: قال عمر بن الخطاب: حملت على فرس في سبيل الله، فرأيته يباع، فسألت رسول الله ﷺ أشتريه؟ قال: \"لا تشتريه، ولا تعد في صدقتك\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٩) في كتاب الهبات، باب كراهة شراء الإنسان ما تصدق به ممن تصدق عليه، من طريق القعنبي عن مالك. =\n⦗٥٣٩⦘ = ومن طريق روح بن القاسم، وسفيان جميعا عن زيد بن أسلم عن أبيه، عن ابن عمر أكثر وأتم من حديث نافع السابق.","vol":"12","page":538},{"text":"٦٠٩٧ - حدثنا بشر بن موسى (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: سمعت زيد بن أسلم، عن أبيه، عن عمر أنه قال: حملت، بمثله (^٢).\n_________\n(^١) ابن صالح، الأسدي، أبو علي ثقة (ك ٣/ ٢٢٨ هـ)، تاريخ بغداد (٧/ ٨٦).\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٠٩٦).","vol":"12","page":539},{"text":"٦٠٩٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أنَّ مالكًا حدثه عن زيد بن أسلم، عن أبيه قال: سمعت عمر بن الخطاب قال: حملت على فرس في سبيل الله، فأضاعه صاحبه الذي كان عنده، فأردت أن أبتاعه منه، وظننت أنه بايعه برخص، فسألت عن ذلك رسول الله ﷺ فقال: \"لا تبتاعه وإن أعطاكه بدرهم واحد، فإن العائد في صدقته كالكلب يعود في قيئه\" (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه.","vol":"12","page":539},{"text":"٦٠٩٩ - حدثنا أبو إسماعيل (^١)، قال: حدثنا القعنبي، عن مالك بمثله (^٢).\n_________\n(^١) الترمذي.\n(^٢) تقدم تخريجه في الحديث رقم (٦٠٩٦).","vol":"12","page":539},{"text":"٦١٠٠ - حدثنا الحسن بن أبي الربيع والسلمي قالا: حدثنا عبد الرزاق،\n⦗٥٤٠⦘ عن معمر، عن الزهري، عن سالم، عن أبيه، أن عمر حمل على فرس له في سبيل الله، ثم رآها تباع، فأراد أن يشتريها فقال له رسول الله ﷺ: \"لا تعد في صدقتك\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٣٩) في كتاب الهبات، باب كراهة شراء الإنسان ما تصدق به ممن تصدق عليه، من طريق عبد الرزاق به.","vol":"12","page":539},{"text":"٦١٠١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثنا الليث، عن عُقَيل (^١)، عن ابن شهاب، عن سالم، عن أبيه، أن عمر تصدق بفرس في سبيل الله، فوجده يباع بعد ذلك [، فأراد أن يشتريَها، فأتى رسولَ الله ﷺ بها يستأذنُه في ذلك] [¬*]، فقال له رسولُ الله ﷺ: \"لا تعد في صدقتك\" (^٢).\n_________\n(^١) الأيلي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٠٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين سقط من المطبوعة، وهو ثابت في الأصل الخطي بدار الكتب المصرية (٥/ ق ٤٩/ ب)، وكوبريللو (٣/ ق ٢١٠/ أ)، وفيه: \"فأراد أن يشتريه، فأتى رسول الله ﷺ يستأذنه في ذلك\"، وهو ثابت في ط دار المعرفة (٣/ ٤٥٢).","vol":"12","page":540},{"text":"<span data-type='title' id=toc-903>[باب] بيان حظر الناحل بعض بنيه نخلًا دون بعض، والدليل على صحة نحل الأب للمنحول إذا لم يرجع فيه، وعلى أن للأب أن يرتجع في عطيته ولده متى ما أراد إذا لم يكن سوى بينهم، وأنه ليس ذلك لغير الأب</span>","vol":"12","page":541},{"text":"٦١٠٢ - حدثنا يونس بن عبد الأعلى، وأحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة، قال: حدثنا الزهري، عن محمد بن النعمان ابن بشير، وحميد بن عبد الرحمن بن عوف أنهما سمعا النعمان ابن بشير يقول: نحلني أبي غلامًا فأمرتني أمي (^١) أن أذهب إلى رسول الله ﷺ فأشهده على ذلك، فقال: النبي ﷺ: \"أكل ولدك أعطيته؟ \" قال: لا، قال: \"فاردده\" (^٢).\n_________\n(^١) سيأتي الكلام في اسمها في الحديث رقم (٦١١٠، ٦١١٤).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق ابن عيينة، والليث بن سعد، ويونس، ومعمر كلهم عن الزهري بهذا الإسناد نحوه، إلا أن مسلمًا ذكر الإسناد وأحال بالمتن على رواية إبراهيم بن سعد الآتية برقم (٦١٠٧)، وأبو عوانة ذكر الإسناد والمتن معًا، ومن طريق هشام بن عروة، عن أبيه، قال: حدثنا النعمان ابن بشير، فذكره بألفاظ مقاربة. ومن طريق حصين عن الشعبي، عن النعمان نحوه، إلا أنه ذكر اسم أمه وهي عمرة بنت رواحة، وذكره مطولا، وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢١٠) في كتاب الهبة، باب الهبة للولد، من طريق مالك، عن ابن شهاب، به =\n⦗٥٤٢⦘ = نحوه، ومن طريق أبي عوانة، عن حصين، عن عامر، قال: سمعت النعمان بن بشير، فذكر نحوه مطوَّلا.","vol":"12","page":541},{"text":"٦١٠٣ - حدثنا أبو داود الحراني، قال: حدثنا علي (^١)، قال: حدثنا سفيان قال: سمعته من الزهري يقول: أخبرني محمد بن النعمان بن بشير، عن أبيه، وأخبرني حميد بن عبد الرحمن، عن النعمان بن بشير أن أباه نحله غلامًا فأتى النبي ﷺ يشهده فقال: \"أكل أولادك نحلت؟ \" قال: لا، قال: \"فاردده\" (^٢).\n_________\n(^١) ابن المديني.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":542},{"text":"٦١٠٤ - حدثنا السلمي (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري قال: حدثني محمد بن النعمان بن بشير، وحميد بن عبد الرحمن بن عوف، عن النعمان بن بشير قال: ذهب بي أبي بشير بن سعد إلى رسول الله ﷺ ليشهده على نحل نحلنيه، فقال النبي ﷺ: \"أكل بنيك نحلت مثل هذا؟ \" قال: لا، قال: \" فارجعها\" (^٢).\n_________\n(^١) أحمد بن يوسف.\n(^٢) إسناده صحيح، انظر تخريج الحديث (٦١٠٢).","vol":"12","page":542},{"text":"٦١٠٥ - حدثنا محمد (^١) بن عبد الحكيم [¬*] قال: حدثنا وهب الله ابن راشد، قال: حدثنا يونس، عن ابن شهاب قال: حدثني حميد بن\n⦗٥٤٣⦘ عبد الرحمن، ومحمد بن النعمان بن بشير، أنهما سمعا النعمان بن بشير يقول: نحلني أبي بشير بن سعد غلامًا له، ثم مشى بي إلى رسول الله ﷺ فقال: يا رسول الله إني نحلت ابني هذا غلامًا، قال: \"أكل بنيك قد نحلت؟ \" فقال: لا، فقال رسول الله ﷺ: \"فارجعها\" (^٢).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم.\n(^٢) في إسناده وهب الله بن راشد ضعيف، أخرجه مسلم في صحيحه كما تقدم ذكره في الحديث (٦١٠٢) إلا أنه ساق الإسناد ولم يذكر المتن، بل أحال على رواية إبراهيم ابن سعد، وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢١٠) في كتاب الهبة، باب الهبة للولد، من طريق مالك، عن ابن شهاب به نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن عبد الحكيم)، وهو خطأ طباعي؛ إذ ذكره على الصواب في الحاشية، وصوابه: (محمد بن عبد الحكم) كما في النسخة الخطية بكوبريللو (٣/ ق ٢١٠/ ب)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٥٠/ ب)، ومطبوعة دار المعرفة (٥٦٦٩)، والحديث في إتحاف المهرة (١٧١٠٠)، ولم ينسبه الحافظ ابن حجر لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":542},{"text":"٦١٠٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا أخبره، ح.\nوحدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، ح.\nوحدثنا الصغاني، قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك، ح.\nوحدثنا إسماعيل، قال: حدثنا القعنبي، عن مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، وعن محمد بن النعمان بن بشير، يحدثاه عن النعمان بن بشير أن أباه أتى به رسول الله ﷺ فقال: إني نحلت ابني هذا غلامًا كان لي، فقال: رسول الله ﷺ: \"أكل ولدك نحلت مثل\n⦗٥٤٤⦘ هذا؟ \" قال: لا، قال رسول الله ﷺ: \"فارجعه\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق يحيى بن يحيى، قال قرأت على مالك به نحوه.","vol":"12","page":543},{"text":"٦١٠٧ - حدثنا عباس الدوري، وأبو داود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، عن ابن شهاب أن حميد، ومحمد بن النعمان بن بشير أخبراه أن النعمان بن بشير أخبرهما أن بشير بن سعد جاء بالنعمان بن بشير إلى رسول الله ﷺ فقال: إني نحلت ابني هذا غلامًا، فإن رأيت أن أنفذه أنفذته، فقال رسول الله ﷺ: \"أكل ولدك نحلته؟ \" قال: لا، قال رسول الله ﷺ: \"فاردده\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٢) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، عن يحيى بن يحيى، عن إبراهيم بن سعد به، عن ابن شهاب به، ولم يذكر صالحا في الإسناد.","vol":"12","page":544},{"text":"٦١٠٨ - حدثنا شعيب بن شعيب بن إسحاق، قال: حدثنا مرزوق ابن محمد، ح.\nوحدثنا إبراهيم الحربي، قال: حدثنا أحمد بن يونس، قالا: حدثنا الليث بن سعد، عن الزهري، عن محمد بن النعمان، وحميد بن عبد الرحمن ابن عوف، أن بشير بن سعد جاء بالنعمان بن بشير إلى رسول الله ﷺ فذكر مثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٠٢).","vol":"12","page":544},{"text":"٦١٠٩ - حدثنا أبو أمية (^١)، قال: حدثنا أبو اليمان (^٢)، قال: أخبرنا شعيب، عن الزهري، قال: حدثني حميد بن عبد الرحمن، ومحمد بن النعمان ابن بشير، أنهما سمعا النعمان بن بشير قال: نحلني أبي بشير بن سعد غلامًا له، ثم مشى حتى أدخلني على النبي ﷺ فقال: يا رسول الله إني نحلت ابني هذا غلامًا، فإن رأيت أن أجيزه له أجزته، فقال النبي ﷺ: [\"أكل بنيك قد نحلت؟ \" فقال بشير: لا. فقال النبي ﷺ:] (^٣) \"فارجعها\" (^٤).\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) الحكم بن نافع.\n(^٣) ما بين المعكوفتين من (ل).\n(^٤) إسناده حسن، تقدم تخريجه في الحديث رقم (٦١٠٢).","vol":"12","page":545},{"text":"٦١١٠ - حدثنا إسحاق بن إبراهيم الصغاني [¬*]، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني عون بن عبد الله بن عتبة، عن الشعبي أن النعمان بن بشير قالت أمه: يا بشير انحل النعمان -وزعموا أن أم النعمان بنت عبد الله بن رواحة (^١) - فلم تزل به حتى نحله فقالت: أشهد عليه النبي ﷺ، فذهب إلى النبي ﷺ فذكر له الشهادة في نحلته، فقال له النبي ﷺ: \"انحلت بنيك مثل ذلك؟ \" قال: لا، قال: \"فإني لا\n⦗٥٤٦⦘ أشهد على الجور\". فقال: لي عون: فأما أنا فسمعت أبي يقول: قال النبي ﷺ: \"فسوِّي بينهم\" (^٢).\n_________\n(^١) قال الحافظ بن حجر في فتح الباري (٥/ ٢١٣) (بتصرف): وقع عند أبي عوانة من طريق عون ابن عبد الله أنها بنت عبد الله بن رواحة، والصحيح، أنها عمرة بنت رواحة بن ثعلبة الخزرجية أخت عبد الله بن رواحة الصحابي المشهور، وبذلك ذكرها ابن سعد وغيره.\n(^٢) إسناده صحيح، وأخرجه عبد الرزاق في مصنفه (١٦٤٩٤) عن ابن جريج به، وانظر تخريج الأحاديث التالية عن الشعبي في الباب.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الصغاني)، وهو خطأ، وصوابه: (الصنعاني) كما في النسخة الخطية بكوبريللو (٣/ ق ٢١١/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٥١/ أ)، ومطبوعة دار المعرفة (٥٦٧٤)، والحديث في إتحاف المهرة (١٧١٠٠)، ولم ينسبه الحافظ ابن حجر لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":545},{"text":"٦١١١ - حدثنا الصغاني، قال: حدثنا عبد الوهاب بن عطاء (^١)، قال: حدثنا داود ابن أبي هند (^٢)، عن الشعبي، عن النعمان ابن بشير، قال: انطلق بي أبي يحملني إلى رسول الله ﷺ فقال: يا رسول الله إشهد أني قد نحلت النعمان كذا وكذا، قال: \"أكل ولدك نحلته مثل ما نحلت هذا؟ \" قال: لا، قال: \"فأشهد هذا غيري، أليس يسرك أن يكونوا لك في البر سواء؟ \" قال: بلى، قال: \"فلا إذًا\" (^٣).\n_________\n(^١) الخفاف.\n(^٢) القشيري مولاهم.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٤) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق ابن علية عن داود بن أبي هند به، ولم أقف على طريقه في النسخة (ل).","vol":"12","page":546},{"text":"٦١١٢ - حدثنا يزيد بن سنان، قال: حدثنا سعيد بن سفيان، قال: أخبرنا أزهر بن سعد السمان، عن ابن عون، عن عامر الشعبي، عن النعمان ابن بشير قال: نحلني أبي نحلة، ثم أتى بي إلى رسول الله ﷺ ليشهده، فقال: \"أكل ولدك أعطيت مثل هذا؟ \" قال: لا، فقال: \"أليس تريد منهم\n⦗٥٤٧⦘ من البر ما تريد من ذا؟ \" قال: بلى، قال: \"فلا أشهد\" (^١). قال ابن عون: فحدث به محمدًا، فقال: أنا تحدثنا أنه قال: \"قاربوا بين أولاكم\" (^٢).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٦١٠٦).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٤) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة من طريق أزهر، عن ابن عون به.","vol":"12","page":546},{"text":"٦١١٣ - حدثنا أبو العباس هارون بن العباس بن عيسى بن عبد الله إمام مسجد بغداد بمكة (^١)، قال: حدثنا القواريري (^٢)، قال: حدثنا يزيد بن زريع، وسُلَيم بن أخضر، قالا: حدثنا ابن عون عن الشعبي، عن النعمان بن بشير قال: نحلني أبي غلامًا فأتى بي النبي ﷺ ليشهده على نحلي، قال: \"هل لك ولد غيره؟ \" قلت: نعم فكل ولدك نحلت مثل هذا\" قلت: لا. قال \"فتحب أن يكونوا في البر سواء؟ \". فقلت نعم. قال: \"فلم تشهدني؟ \" أبى أن يشهد (^٣).\n_________\n(^١) ترجم له الخطيب البغدادي في تاريخه (١٤/ ٢٧)، ووثقه، وذكره المزي في تهذيب الكمال (٣٣/ ١٥١) في تلاميذ أبي بكر بن النضر بن أبي النضر، وترجم له الذهبي في تاريخ الإسلام (٢٠/ ٤٨٣) ونقل توثيق الخطيب له.\n(^٢) عبيد الله بن عمر.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٦١١٢).","vol":"12","page":547},{"text":"٦١١٤ - حدثنا الصغاني، وعمار بن رجاء، وأبو أمية، وأبو داود الحراني قالوا: حدثنا يعلى بن عبيد، قال: حدثنا أبو حيان التيمي (^١)، عن عامر الشعبي، عن النعمان بن بشير قال: سألت أمي أبي بعض الموهبة\n⦗٥٤٨⦘ لي، فوهبها لي، فقالت: لا أرضى حتى تشهد رسول الله ﷺ، قال: فأخذ أبي بيدي وأنا غلام، فأتى رسول الله ﷺ فقال: يا رسول الله إن أُمَّ هذا بنت رواحة، زاولتني عن بعض الموهبة له، وإني وهبتها له، وقد أعجبها أن تشهدك عل ذلك، قال: \"يا بشير ألك ابن غير هذا؟ \" قال: نعم، قال: \"فوهبت له مثل الذي وهبت لهذا؟ \" قال: لا، فقال: \"لا تشهدني إذًا، فإنِّي لا أشهد على جور\" (^٢).\n_________\n(^١) يحيى بن سعيد بن حيان.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٣) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق محمد بن بشر، وعلي بن مسهر عن أبي حيان به نحوه.","vol":"12","page":547},{"text":"٦١١٥ - حدثنا عباس الدوري، قال: حدثنا عمرو بن عون، قال: حدثنا هشيم، عن سيار (^١)، عن الشعبي، عن النعمان بن بشير أن أباه نحل بعض ولده، فأتى النبي ﷺ ليشهده، فقال: \"أكل ولدك نحلته مثل هذا؟ \" قال: لا، قال: \"هذه تلجئة (^٢)، هذا جور، أشهد غيري\" وقال: \"اعدلوا بين أبنائكم\" (^٣).\n_________\n(^١) أبو الحكم العنزي.\n(^٢) قال ابن الأثير: التلجئة تفعلة من الإلجاء، كأنه قد ألجأك إلى أن تأتي أمرًا باطنه خلاف ظاهره، وأحوجك إلى أن تفعل فعلًا تكرهه، وكان بشير قد أفرد ابنه النعمان بشيء دون إخوته، حملته عليه أمه. (النهاية ٤/ ٢٣٢).\n(^٣) إسناده صحيح، انظر تخريج الأحاديث التي عن الشعبي في هذا الباب.","vol":"12","page":548},{"text":"٦١١٦ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا هشيم، قال: أخبرنا سيار، ح.\nوأخبرنا مُغِيرة (^١)، قال: وأخبرنا داود، عن الشعبي، وإسماعيل بن سالم، عن الشعبي (^٢)، عن النعمان بن بشير قال: نحلني أبي قال إسماعيل: من بين القوم غلامًا له، فقالت له أمه عمرة بنت رواحة: ائت رسول الله ﷺ فأشهده، فأتى النبي ﷺ فذكر ذلك له فقال: إنَّي نحلت ابني النعمان نحلًا، وإن عَمْرَة سألتني أن أشهدك على ذلك، قال: فقال \"ألك ولد سواء؟ \" قال: قلت: نعم، قال: \"فكلهم أعطيته مثل الذي أعطيت النعمان؟ \" قال: لا، قال: فقال بعض هؤلاء المحدثين: \"هذا جور\" وقال بعضهم: \"هذا تلجئة، فأشهد على هذا غيري\". قال مغيرة: \"أليس يسرك أن يكونوا لك في البر واللطف سواء؟. قال: نعم: قال: \"فأشهد على هذا غيري\" وذكر مجالد\" إن لهم عليك في الحق أن\n⦗٥٥٠⦘ تعدل بينهم كما أن لك عليهم من الحق أن يبروك\" (^٣).\n_________\n(^١) ابن مقسم الضبي.\n(^٢) قال صاحب بذل المجهود: (٥/ ٢٢٣)، \"كتب في الحاشية عبارة الأطراف، وفي البيوع عن ابن حنبل عن هشيم عن يسار أبي الحكم، ومغيرة، وداود بن أبي هند ومجالد بن سعيد، وإسماعيل بن سالم خمستهم عن الشعبي اهـ. فهيثم يروي عم الخمسة، والخمسة يروون عن الشعبي، وفي أبي داود الذي عليه المنذري زاد بعد قوله: أنا سيار لفظ (ح)، وأنا مغيرة ثم زاد (ح)، وأنا داود، عن الشعبي ومجالد وإسماعيل ابن سالم عن الشعبي وليس هذا بغلط بل يمكن تصحيحه وهو ظاهر.\n(^٣) إسناده صحيح، تقدم تخريجه من طريق داود برقم (٦١١١)، ومن هذا الوجه أخرجه أبو داود في سننه (٣/ ٨١١) في كتاب البيوع، باب الرجل يفضِّل بعض ولده في النُّحل، من طريق أحمد بن حنبل به بتمامه، وقال في آخره: قال أبو داود في حديث الزهري قال بعضهم \"أكل بنيك؟ \" وقال بعضهم \"ولدك؟ \" وقال ابن أبي خالد عن الشعبي فيه \"ألك بنون سواه؟ \" وقال أبو الضحى عن النعمان بن بشير: \"ألك ولد غيره؟ \".","vol":"12","page":549},{"text":"٦١١٧ - حدثنا أحمد بن عثمان الأودي (^١)، ومحمد بن الحسين ابن أبي الحنين (^٢)، قالا: حدثَنا أبو غسان (^٣)، قال: حدثنا جعفر يعني الأحمر، عن أبي حيان، وسيار عن الشعبي، عن النعمان بن بشير قال: أرادت أمي أبي على أن يعطيني فقالت: لا أرضى حتى تشهد النبي ﷺ فأتاه فقال: إن هذا أرادني، وذكر الحديث (^٤).\nرواه حسين المعلم، عن عمرو بن شعيب قال: حدثني طاوس، عن ابن عمر (^٥)\n⦗٥٥١⦘ وعن ابن عباس (^٦) يرفعان الحديث إلى النبي ﷺ قال: \"لا يحلُّ لرجل يعطي عطية، ثم يرجع فيها إلا الوالد فيما يعطي ولده\".\nاختلف أهل العلم في الاحتجاج بحديث عمرو بن شعيب فقال بعضهم يحتج بما روى عن غير أبيه، وقال بعضهم: يحتج بروايته عن أبيه، وعن غير أبيه لأن الأمة قد رووا عنه وقبلوه، وهو عدل، وروى عنه مثل الزهري وقتادة، وعلي بن المديني يقول: رواية حسين، عن عمرو صحيح، وهذا من أوثق الناس. قال بعضهم: لا يحتج بشيء من روايته (^٧).\n_________\n(^١) أبو عبد الله الكوفي.\n(^٢) الحنيني.\n(^٣) مالك بن إسماعيل بن درهم، النهدي مولاهم.\n(^٤) إسناده صحيح، انظر: تخريج حديث رقم (٦١١٤) وتخريج الأحاديث الأخرى عن الشعبي في الباب.\n(^٥) إسناده معلق، وقد وصله أبو داود في سنه (٣/ ٨٠٨) في كتاب البيوع، باب الرجوع في الهبة، قال: حدثنا مسدد، حدثنا يزيد بن زريع، حدثنا حسين المعلم فذكره.\nوأخرجه الترمذي في جامعه (٤/ ٤٤٢) في كتاب الولاء والهبة، باب ما جاء في كراهية الرجوع في الهبة، من طريق محمد بن بشار حدثنا ابن أبي عدي عن حسين المعلم به =\n⦗٥٥١⦘ = بتمامه، وقال: هذا حديث حسن صحيح. وهو من زوائد أبي عوانة على مسلم.\n(^٦) ومن طريق عمرو بن شعيب بن محمد بن عبد الله، عن طاوس، عن ابن عباس أخرجه أبو داود والترمذي، انظر الجزء والصفحة في التعليق الذي قبله.\n(^٧) انظر كلام العلماء كما في تهذيب التهذيب (٨/ ٤٨).","vol":"12","page":550},{"text":"<span data-type='title' id=toc-904>باب الخبر الدال على أن الأب إذا نحل أولاده الذكور والإناث عبدًا (^١) نحل كل واحد منهم مثله</span>\n_________\n(^١) في (ل) (نحلا ينحل كل منهما مثل نحل صاحبه).","vol":"12","page":552},{"text":"٦١١٨ - حدثنا الصغاني (^١)، قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، وعن محمد ابن النعمان بن بشير يحدثانه، عن النعمان بن بشير أن أباه أتى به النبي ﷺ فقال: إني نحلت ابني هذا غلامًا كان لي، فقال رسول الله ﷺ: \"أكل ولدك نحلته مثل هذا؟ \" قال: لا، قال رسول الله ﷺ: \"فارجعه\" (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٠٦).","vol":"12","page":552},{"text":"٦١١٩ - حدثنا أبو داود السجزي، قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا جرير، عن هشام بن عروة، عن أبيه، قال: حدثني النعمان بن بشير، قال: أعطاه أبوه غلامًا، فقال له رسول الله ﷺ: \"ما هذا الغلام؟ \" قال: غلام أعطانيه أبي، قال: \"فكل إخوانك أعطى كما أعطاك؟ \" قال: لا، قال: \"فاردده\" (^١).\n⦗٥٥٣⦘ رواه ابن أبي حازم، عن هشام، عن أبيه، عن النعمان، عن النبي ﷺ مثله وقال: \"فاردده\" (^٢).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٤٢) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق قتيبة بن سعيد، حدثنا جرير به نحوه، وأبو داود في سننه (٣/ ٨١٣) في كتاب البيوع، باب في الرجل بعض ولده في النُّحل، من =\n⦗٥٥٣⦘ = طريق عثمان بن أبي شيبة به بتمامه.\n(^٢) إسناده معلق، ولم أقف على من وصله.","vol":"12","page":552},{"text":"٦١٢٠ - حدثنا العطاردي (^١)، قال: حدثنا أبو معاوية، عن هشام، عن أبيه، عن النعمان بن بشير أن أباه نحله نحلًا، فقالت أمه: اشهد لابني رسول الله ﷺ فذكر ذلك له فقال: \"أكل ولدك أعطيت مثل هذا؟ \" قال: لا، فكره رسول الله ﷺ أن يشهد له (^٢).\n_________\n(^١) أحمد بن عبد الجبار بن محمد بن عمير، التميمي، الكوفي.\n(^٢) في إسناده العطاردي ضعيف، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":553},{"text":"٦١٢١ - حدثنا أبو قِلابة (^١)، قال: حدثنا عبد الصمد (^٢)، قال: أخبرنا شعبة، عن سعيد بن إبراهيم، عن عروة ابن الزبير، عن النعمان بن بشير أن أباه نحله غلامًا، فأتى النبي ﷺ ليشهده فقال: \"أكل بنيك أعطيت مثل هذا؟ \" قال: لا، قال: \"فأباه\" (^٣).\n_________\n(^١) عبد الملك بن محمد.\n(^٢) ابن عبد الوارث.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١١٩).","vol":"12","page":553},{"text":"٦١٢٢ - حدثنا أحمد بن الفضل الصائغ العسقلاني، قال: حدثنا\n⦗٥٥٤⦘ آدم بن أبي إياس، قال: حدثنا ورقاء (^١)، عن المغيرة (^٢)، عن الشعبي قال: سمعت النعمان بن بشير يقول على منبرنا هذا: سمعت رسول الله ﷺ. قال الشعبي: فظننت أني لا أسمع بعده أحدًا يقول: سمعت رسول الله ﷺ، ففرغت له قلبي وسمعي، قال: أراد أبي أن ينحلني نحلًا من ماله، فمنعته أمي، وهي عمرة بنت رواحة فقالت: لا أرضى حتى تأخذ بيد ابني فتأتي به رسول الله ﷺ، [فشهد عليه، فأخذ بيدي، فأتى بي] (^٣) فذكر له ذلك فقال رسول الله ﷺ: \"هل لك ولد غيره؟ \" قال: نعم، قال: \"فهل آتيت كل واحد منهم مثل ما آتيته؟ \" قال: لا، قال النبي ﷺ: \"فلا تشهدني على هذا، فإنه جور\"، أو قال: \"لأنه تلجئة\" ثم قال رسول الله ﷺ \"اعدلوا بين أولادكم كما تحبون أن يعدلوا بينكم في البر\" (^٤).\n_________\n(^١) ابن عمر اليشكري.\n(^٢) ابن مقسم الضَّبي.\n(^٣) ما بين المعكوفتين من (ل).\n(^٤) إسناده حسن، وقد أخرجه الطحاوي في شرح معاني الآثار (٤/ ٨٦) من طريق ابن أبي داود، قال: حدثنا آدم، حدثنا ورقاء به نحوه. وقد تقدم تخريجه في الحديث رقم (٦١١٦).","vol":"12","page":553},{"text":"٦١٢٣ - حدثنا الصغاني، قال: حدثنا أبو بكر بن أبي شيبة، وحدثنا إبراهيم الحربي، قال: حدثنا سعيد بن سليمان، قالا: حدثنا عباد ابن العوام، قال: وحدثنا أحمد بن عمر، قال: حدثنا ابن فضيل، كليهما عن\n⦗٥٥٥⦘ حصين، عن الشعبي، قال: سمعت النعمان بن بشير يقول: أعطاني أبي عطية، فقالت أمي عمرة بنت رواحة: لا أرضى حتى تشهد رسول الله ﷺ، فأتى رسول الله ﷺ فقال: إني أعطيت ابني من عمرة عطية فأمرتني أن أشهِدك فقال: \"أعطيت كل ولدك مثل هذا؟ \" قال: لا، قال: \"فاتقوا الله، واعدلوا بين أولاكم\". زاد الحربي في حديثه، قال: فردَّ عطيته (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٢) في كتاب الهبات، باب كراهية تفضيل بعض الأولاد في الهبة، من طريق أبي بكر بن أبي شيبة به نحوه، وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢١١) في كتاب الهبة، باب الإشهاد في الهبة، من طريق أبي عوانة، عن حصين به نحوه.","vol":"12","page":554},{"text":"٦١٢٤ - حدثنا أبو خُراسان (^١)، قال: سمعت معاوية بن عمر، قال: حدثنا أبو الأحوص (^٢) عن حصين، عن عامر، عن النعمان بن بشير قال: قال رسول الله ﷺ: \"اعدلوا بين أولادكم؛ فرجع أبي فردَّ تلك الصدقة\" (^٣).\n_________\n(^١) هو محمد بن أحمد بن السكن، أبو بكر القطيعي، يعرف بأبي خراسان، وثقه الخطيب (ت: ٢٦٨) (تاريخ بغداد ١/ ٣٠٥، المقتنى في سرد الكنى ١/ ٢١٤).\n(^٢) سلام بن سليم.\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":555},{"text":"<span data-type='title' id=toc-905>[باب] بيان الخبر الدال على أن الأب إذا نحل أولاده الذكور والإناث نحلًا، وأحب أن يسوي بينهم، أعطى الذكور مثل الأنثيين</span>","vol":"12","page":556},{"text":"٦١٢٥ - حدثنا أحمد بن الفضل الصائغ العسقلاني، قال: حدثنا آدم بن أبي إياس العسقلاني، قال: حدثنا ورقاء، عن حصين، عن الشعبي، قال: سمعت النعمان بن بشير يقول على المنبر: إن أباه بشير ابن سعد أعطاه عطية، قالت أمه (^١) عمرة بنت رواحة: أشهد على ذلك رسول الله ﷺ، فأتاه أبي ليشهده فقال له النبي ﷺ: \"أكل ولدك أعطيت مثل هذا؟ \" فقال: لا، فقال: النبي ﷺ: \"اتقوا الله واعدلوا بين أولادكم\" (^٢).\n_________\n(^١) في (ل): (له أمي).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٦١٢٣).","vol":"12","page":556},{"text":"٦١٢٦ - حدثنا أحمد بن عبد الجبار (^١)، قال: حدثنا أبو معاوية، قال: حدثنا إسماعيل بن أبي خالد، عن الشعبي، عن النعمان بن بشير أن النبي ﷺ قال: \"ألك بنون سواه؟ \" قال: نعم، قال: \"فكلهم أعطيت مثل هذا؟ \" قال: لا، قال فكره رسول الله ﷺ أن يشهد له (^٢).\n_________\n(^١) العطاردي.\n(^٢) في إسناده العطاردي ضعيف، وانظر تخريج الحديث التالي.","vol":"12","page":556},{"text":"٦١٢٧ - حدثنا إبراهيم الحربي (^١)، قال: حدثنا محمد بن عبد الله ابن نمير، عن أبيه، عن إسماعيل، عن الشعبي بمثله، قال: \"فلا أشهد على جور\" (^٢).\n_________\n(^١) إبراهيم بن إسحاق الحربي، الإمام الحافظ، صاحب التصانيف.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٣) في كتاب الهبات، باب كراهية تفضيل بعض الأولاد في الهبة، من طريق محمد بن عبد الله بن نمير به.","vol":"12","page":557},{"text":"٦١٢٨ - حدثنا إبراهيم الحربي، قال: حدثنا عثمان بن أبي شيبة، قال: أخبرنا جرير، عن عاصم الأحول، عن الشعبي، عن النعمان بن بشير أن النبي ﷺ قال لأبيه: \"لا تشهدني على جور\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٤٣) في كتاب الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، من طريق إسحاق بن إبراهيم، أخبرنا جرير به بتمامه.","vol":"12","page":557},{"text":"٦١٢٩ - حدثنا إسماعيل القاضي، قال: حدثنا علي بن المديني، قال: حدثنا جرير بن عبد الحميد، عن هشام بن عروة، عن أبيه، قال: حدثني النعمان بن بشير قال: أعطاه أبوه غلامًا فقال لي رسول الله ﷺ: \"ما هذا الغلام؟ \" قال غلام أعطانيه أبي، قال: وكل إخوتك أعطاه كما أعطاك؟ \" قال: لا، قال: \"فاردده\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (٦١١٩).","vol":"12","page":557},{"text":"٦١٣٠ - حدثنا إسماعيل القاضي، قال: حدثنا سليمان (^١)، قال:\n⦗٥٥٨⦘ حدثنا حماد (^٢)، عن حاجب بن المهلب (^٣)، عن أبيه (^٤) قال: سمعت النعمان ابن بشير يقول: سمعت النبي ﷺ يقول: \"اعدلوا بين أبنائكم\" (^٥).\nحدثنا إسماعيل بن إسحاق (^٦)، قال: حدثنا علي بن المديني، قال: حدثنا عمرو بن محمد بن أبي رزين، قال: حدثنا شعبة، عن مُجَالد (^٧)، سمعت الشعبي يحدث عن النعمان بن بشير، عن أبيه، أنه نحله نحلًا، وأن أمه قالت: أشهد النبي ﷺ، فأتيته أشهده، وذكر الحديث، قال: \"فلا تشهدني على جور\" (^٨).\n_________\n(^١) ابن حرب.\n(^٢) ابن زيد.\n(^٣) حاجب بن المفضل بن المهلب بن أبي صفرة.\n(^٤) المهلب بن أبي صفرة.\n(^٥) إسناده صحيح، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.\n(^٦) القاضي.\n(^٧) ابن سعيد بن عمير الهمداني، ليس بالقوي.\n(^٨) في إسناده مجالد بن سعيد ليس بالقوي، وقد أخرجه الإمام أحمد في مسنده (٤/ ٢٧٠) من طريق هُشيم عن مجالد بن سعيد به، ومن طريق أحمد بن حنبل أخرجه أبو داود في سننه (٣٥٤٤).\nوقد تقدم تخريج الحديث من طرق عديدة عن الشعبي. انظر تخريج حديث رقم (٦١١٠) وما بعده.","vol":"12","page":557},{"text":"<span data-type='title' id=toc-906>[باب] بيان الخبر الدال على أن الرجل إدا نحل ابنًا له نحلًا، وله بنون سواه، فلم يعطهم مثله أنه باطل غير جائز، والإباحة لمن دعي إلى شهادة يعلم أنه غير جائز أن يأبى ويمتنع من قبولها</span>","vol":"12","page":559},{"text":"٦١٣١ - حدثنا إبراهيم بن محمد الصفار الرَّقي، قال: حدثنا المعافى ابن سليمان (^١)، قال: حدثنا زهير بن معاوية، ح.\nوحدثني السدوسي البغدادي (^٢)، قال: حدثنا عاصم بن علي (^٣)، ح.\nوحدثنا أبو عبد الله السختياني (^٤)، قال: حدثنا أحمد بن يونس (^٥)، قال: حدثنا زهير بن معاوية، قال: حدثنا أبو الزبير، عن جابر بن عبد الله، قال: قالت امرأة بشير: انحل ابني غلامًا، وأشهد لي رسول الله ﷺ، فأتى به رسول الله ﷺ فقال: إن ابنة فلان سألتني أن أنحل ابنها غلامي، وقالت: أشهد لي رسول الله ﷺ، فقال: \"أله إخوة؟ \" قال: نعم،\n⦗٥٦٠⦘ قال: \"فكلهم أعطيت مثل ما أعطيته؟ \" قال: لا، قال: \"فليس يصلح هذا، وإني لا أشهد إلا على حق\" (^٦).\n_________\n(^١) الجزري، أبو محمد الرّسغي.\n(^٢) هو أبو بكر عمر بن حفص السدوسي، وثقه الخطيب (ت: ٢٩٣ هـ) (تاريخ بغداد ١١/ ٢١٦).\n(^٣) ابن عاصم الواسطي.\n(^٤) هو إسحاق بن إبراهيم الجرجاني أبو عبد الله السختياني.\n(^٥) أحمد بن عبد الله بن يونس.\n(^٦) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤١) في كتاب الهبات، باب كراهية تفضيل بعض الأولاد في الهبة، من طريق أحمد بن عبد الله بن يونس، حدثنا زهير به فذكره بتمامه.","vol":"12","page":559},{"text":"<span data-type='title' id=toc-907>باب الخبر الناهي عن العُمْرى، والخبر المجيز لها، وأن الشرط فيها بالرجوع إلى المُعْمر باطل إذا جعلها له ولعقبه</span>","vol":"12","page":561},{"text":"٦١٣٢ - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان (^١)، ح.\nوحدثنا أبو العباس الغزي، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ: \"أمسكوا عليكم أموالكم، لا تعطوها أحدًا، فمن أعمر شيئًا فهو له\" (^٣).\n_________\n(^١) الثوري.\n(^٢) محمد بن يوسف.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٧) في كتاب الهبات، باب العمرى، من طريق وكيع، عن سفيان، ومن طريق أيوب وحجاج بن عثمان، وأيوب خيثمة، جميعًا عن أبي الزبير، عن جابر به نحوه.","vol":"12","page":561},{"text":"٦١٣٣ - حدثنا يعقوب بن سفيان، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام، عن قتادة، ح.\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، ح.\nوحدثنا أبو قلابة، قال: حدثنا عمرو بن مرزوق، قالا: أخبرنا شعبة، عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، عن النبي ﷺ قال: \"العمرى جائزة\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٨) في كتاب الهبات، باب =\n⦗٥٦٢⦘ = العمرى، من طريق محمد بن المثنى، حدثنا محمد بن جعفر، حدثنا شعبة فذكره بتمامه. وأخرجه -كذلك- من طريق سعيد عن قتادة بهذا الإسناد غير أنه قال: \"ميراث لأهلها\" أو قال: \"جائزة\".\nوأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢٣٨) في كتاب الهبة، باب ما قيل في العُمرى والرقبى، من طريق حفص بن عمر، حدثنا همام، حدثنا قتادة، قال: حدثني النضر فذكره بتمامه، وفي إسناد البخاري تصريح قتادة بالسماع.","vol":"12","page":561},{"text":"٦١٣٤ - حدثنا أبو داود السجزي، قال: حدثنا أبو الوليد، قال: حدثنا همام، عن قتادة بمثله (^١).\n_________\n(^١) انظر سنن أبي داود (٣/ ٨٢٠) في كتاب البيوع، باب في العمرى.","vol":"12","page":562},{"text":"٦١٣٥ - حدثنا يوسف القاضي، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد بن أبي عروبة، عن قتادة بمثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":562},{"text":"٦١٣٦ - حدثنا ابن أبي ميسرة (^١)، قال: حدثنا المقرئ (^٢)، قال: حدثنا سعيد بن أبي أيوب (^٣)، قال: حدثني يزيد بن أبي حبيب، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله، أن رسول الله ﷺ قضى\n⦗٥٦٣⦘ بالعُمرى، أن يهب الرجل للرجل ولِعَقِبِه الهبة، ويستثني إن حدث بك حدث؟ وبعقبك، فهي إلي، وإلى عقبي، إنها لمن أعطيها ولعقبه (^٤).\n_________\n(^١) عبد الله بن أحمد، المكي.\n(^٢) عبد الله بن يزيد، أبو عبد الرحمن.\n(^٣) الخزاعي مولاهم.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٦) في كتاب الهبات، باب العمرى، من طريق ابن أبي ذئب، عن ابن شهاب، ومن طريق معمر، عن الزهري بهذا الإسناد نحوه، ومن طريق يحيى بن أبي كثير، عن أبي سلمة به نحوه. ومن طريق الليث عن ابن شهاب نحوه.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢٣٨) في كتاب الهبة، باب ما قيل في العمرى والرقبى، من طريق شيبان، عن يحيى بن أبي سلمة به نحوه مختصرًا.","vol":"12","page":562},{"text":"٦١٣٧ - حدثنا عباس الدوري، قال: حدثنا عبيد الله بن موسى، قال: حدثنا ابن أبي ذئب، عن الزهري، عن أبي سلمة، عن جابر، أن رسول الله ﷺ قضى فيمن أعمر عمرى له ولعقبه، فهو له بتًّا (^١) بتلًا (^٢)، ليس للمعطي فيها شرط ولا ثُنِّيا (^٣) (^٤).\n_________\n(^١) لعلها بمعنى قطعًا.\n(^٢) قال ابن الأثير: \"بتله يبتله بتلًا إذا قطعه. (النهاية ١/ ٩٤)، وفي مسلم \"بتله\".\n(^٣) تقدم معناها في كتاب البيوع.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":563},{"text":"٦١٣٨ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، عن ابن أبي ذئب بمثله \"مبتوتة\" (^٢).\n⦗٥٦٤⦘ قال الزهري في غير حديثهما: لأنه أعطى عطاء وقعت فيه المواريث، فقطعت المواريث شرطه (^٣).\n_________\n(^١) محمد بن عبد الملك.\n(^٢) تقدم تخريجه في الحديث رقم (٦١٣٦).\n(^٣) ذكر مسلم (٥/ ٦٨ ح ٤٢٧٩) هذه العبارة، لكن عزاها لأبي سلمة بن عبد الرحمن كما تقدم.","vol":"12","page":563},{"text":"<span data-type='title' id=toc-908>[باب] بيان الخبر المبيح لِلْمُعْمرِ الارتجَاع فيهَا إذا لم يجعلها لعقبه من بعده، وجعلهَا له [أيام] (^١) حياته</span>\n_________\n(^١) ما بين المعكوفتين من (ل).","vol":"12","page":565},{"text":"٦١٣٩ - حدثنا الدبري (^١)، قال: قرأنا على عبد الرزاق، قال: أخبرنا معمر، قال أخبرني ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن جابر ابن عبد الله، قال: إنما العُمْرَى الذي أجاز رسول الله ﷺ أن يقول: هو لك ولعقبك، فأما إذا قال: هي لك ما عشت فإنها ترجع إلى صاحبها. وكان الزهري يفتي به (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٣٦).","vol":"12","page":565},{"text":"٦١٤٠ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن أبي سلمة، عن جابر بمثل (^١) قوله \"إلى صاحبها\" ولم يذكر خبر الزهري (^٢).\nورواه ابن أبي عمر (^٣)، عن عبد الرزاق، عن معمر (^٤).\n_________\n(^١) في (ل) (بمثله إلى قوله).\n(^٢) إسناده صحيح، وقد أخرجه أبو داود في سننه (٣/ ٨١٩) في كتاب البيوع، باب من قال فيه ولعقبه، من طريق أحمد بن حنبل به بتمامه، وقد تقدم تخريجه في الحديث رقم (٦١٤٢).\n(^٣) محمد العدني.\n(^٤) لا أعرف أن أبا عوانة حدث عن العدني، لكن أخرجه مسلم في صحيحه (كما =\n⦗٥٦٦⦘ = تقدم) عن إسحاق بن إبراهيم، وعبد بن حميد.","vol":"12","page":565},{"text":"٦١٤١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، ح.\nوحدثنا الصغاني، قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا يحيى، ومطرف، والقعنبي، عن مالك، عن ابن شهاب، عن أبي سلمة، عن جابر بن عبد الله أن رسول الله ﷺ قال: \"أيما رجل أعمر له ولعقبه، فإنها الذي يُعَطاها\".\nوقال غير ابن وهب: \"للذي أُعطيَها، لا ترجع للذي أعطاها، لأنه أعطى عطاء وقعت فيه المواريث\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه في كتاب الهبات، باب العمرى (٣/ ١٢٤٥) من طريق يحيى بن يحيى عن مالك به.","vol":"12","page":566},{"text":"٦١٤٢ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن جابر ابن عبد الله أن رسول الله ﷺ قال: \"أيما رجل أعمر عمرى له ولعقبه؛ فإنه للذي يعطيها، لا ترجع إلى الذي أعطاها، لأنه أعطى عطاء وقعت فيه المواريث\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الذي قبله.","vol":"12","page":566},{"text":"٦١٤٣ - حدثنا الدبري (^١)، عن عبد الرزاق، عن ابن جريج، قال: أخبرني ابن شهاب عن العمرى وسنتها عن حديث أبي سلمة أن جابر\n⦗٥٦٧⦘ ابن عبد الله أخبره أن رسول الله ﷺ قضى أيما رجل أعمر رجلًا عمرى له ولعقبه، وذكر حديث مالك (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٦١٣٦).","vol":"12","page":566},{"text":"٦١٤٤ - حدثنا عباس الدوري، وأبو داود الحرَّاني، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، عن ابن شهاب، عن أبي سلمة، عن جابر أن النبي صلى الله عليه وسلمص \"قضى أيما رجل أعمر رجلًا عمرى له ولعقبه فقال: قد أعطيتك ولعقبك ما بقي منكم أحد، فإنه لمن أعطيها، وأنها لا ترجع إلى صاحبها\".\nزاد أبو داود: \"من أجل أنه أعطى عطاء وقعت فيه المواريث\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٣٦).","vol":"12","page":567},{"text":"٦١٤٥ - حدثنا شعيب بن شعيب بن إسحاق، قال: حدثنا مروان ابن محمد (^١)، ح.\nوحدثنا الصغاني (^٢)، قال: أخبرنا أبو النضر (^٣)، قالا: حدثنا الليث ابن سعد، عن الزهري، عن أبي سلمة ابن عبد الرحمن، عن جابر بن عبد الله، قال: سمعت رسول الله ﷺ يقول: \"من أعمر رجلًا\n⦗٥٦٨⦘ عمرى له ولقبه، فقد قطع قوله حقه فيها، فهي للذي أعمرها ولعقبه\" (^٤).\n_________\n(^١) الطاطري.\n(^٢) محمد بن إسحاق.\n(^٣) هشام بن القاسم.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٣٦).","vol":"12","page":567},{"text":"٦١٤٦ - حدثنا أبو داود السجستاني، قال: حدثنا عبد الله ابن الجراح، عن عبيد الله بن موسى، عن عثمان بن الأسود، عن مجاهد قال: \"العمرى أن يقول الرجل للرجل: هو لك ما عشت، فإذا قال ذلك فهو له ولورثته. والرقبى أن يقول الإنسان: هو للآخر مني ومنك\" (^١).\n_________\n(^١) مقطوع، رجال إسناده ثقات ما عدا عبد الله بن الجراح وهو صدوق، وقد أخرجه أبو داود في سننه (٣/ ٨٢١) في كتاب البيوع، باب في الرقبى.","vol":"12","page":568},{"text":"<span data-type='title' id=toc-909>[باب] بيان إثبات العُمْرى لِلمُعْمر ولِعَقِبه من بعده، وإن لم يجعلها لعقبه</span>","vol":"12","page":569},{"text":"٦١٤٧ - حدثنا إبراهيم الحربي، قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن أبي الزبير، عن جابر، قال: قال رسول الله ﷺ\": \"امسكوا عليكم أموالكم، لا تعطوها أحدًا، فمن أعمر شيئًا فهو له\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٦) في كتاب الهبات، باب العمرى، من طريق حجاج بن أبي عثمان، وسفيان، وأيوب، وأبو خيثمة، جميعًا عن أبي الزبير به نحوه.","vol":"12","page":569},{"text":"٦١٤٨ - حدثنا الصغاني، قال: حدثنا سعيد بن سليمان، ح.\nوحدثنا إبراهيم الحربي، قال: حدثنا أحمد بن يونس، قالا: حدثنا زهير أبو خيثمة، قال: حدثنا أبو الزبير، عن جابر، قال: قال رسول الله ﷺ: \"أمسكوا عليكم أموالكم، لا تعمروها\". وقال أحمد بن يونس: لا تُفْسدوها فإنَّه من أعمر عُمْرى فهو للذي أعمرها، حياته ومماته، ولعقبه. زاد أحمد \"بعد\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":569},{"text":"٦١٤٩ - حدثنا يونس بن حبيب، وعمار (^١)، قالا: حدثنا أبو داود (^٢)، ح.\n⦗٥٧٠⦘ وحدثنا الصائغ بمكة (^٣)، قال: حدثنا أبو نعيم، قالا: حدثنا هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلمة، عن جابر، قال: قال رسول الله ﷺ: \"العمرى لمن وهبت له\" (^٤).\n_________\n(^١) ابن رجاء.\n(^٢) الطيالسي.\n(^٣) محمد بن إسماعيل بن سالم.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٦) في كتاب الهبات، باب العمرى، من طريق خالد بن الحارث عن هشام به بتمامه.","vol":"12","page":569},{"text":"٦١٥٠ - حدثنا أحمد بن محمد بن عثمان الدّمشقي، ومحمد بن عبد الله ابن ميمون السكري أبو بكر بالإسكندرية، قالا: حدثنا الوليد ابن مسلم، قال: قال: حدثنا الأوزاعي، قال: حدثني يحيى بن أبي كثير، عن أبي سلمة، عن جابر، قال: قال رسول الله ﷺ: \"العمرى لمن وهبت له\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٤٩).","vol":"12","page":570},{"text":"٦١٥١ - أخبرني العباس بن الوليد العذري، قال: أخبرني محمد بن شعيب (^١)، عن شيبان بن عبد الرحمن (^٢)، عن يحيى بن أبي كثير، عن أبي سلمة، عن جابر \"أن رسول الله ﷺ قضى في العمرى أنها لمن وهبت له\" (^٣).\n_________\n(^١) ابن شابور.\n(^٢) النحوي.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث رقم (٦١٤٩).","vol":"12","page":570},{"text":"٦١٥٢ - حدثنا العباس (^١)، قال: حدثنا هارون (^٢)، قال: حدثنا علي بن المبارك (^٣)، قال: حدثنا يحيى (^٤)، قال: حدثني أبو سلمة، قال: حدثنا جابر بن عبد الله، قال: قال النبي ﷺ: \"العمرى لمن وهبت له\" (^٥).\n_________\n(^١) ابن محمد الدوري.\n(^٢) ابن إسماعيل الخزار البصري.\n(^٣) الهنائي.\n(^٤) ابن أبي كثير.\n(^٥) إسناده صحيح، والذي يحدث عن علي بن المبارك بصري، لأنه يحدث عن يحيى ابن أبي كثير كتابين أحدهما سماع والآخر إرسال، فحديث الكوفيين عنه فيه شيء، وقد تقدم تخريجه في الحديث رقم (٦١٤٩).","vol":"12","page":571},{"text":"٦١٥٣ - حدثنا عباس الدوري، قال: حدثنا عبيد الله بن موسى، قال: حدثنا أبان (^١)، عن يحيى (^٢) بمثله (^٣).\n_________\n(^١) ابن يزيد العطار.\n(^٢) ابن أبي كثير.\n(^٣) إسناده صحيح، وأبان بن يزيد له أفراد وهذا ليس منها، وتقدم تخريجه في الحديث رقم (٦١٤٩).","vol":"12","page":571},{"text":"٦١٥٤ - حدثنا الصائغ بمكة، قال: حدثنا عفان، قال: حدثنا أبان، عن يحيى بإسناده مثله (^١).\n_________\n(^١) إسناده حسن، انظر ما قبله.","vol":"12","page":571},{"text":"٦١٥٥ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد ابن هارون، قال: أخبرنا داود بن أبي هند، عن أبي الزبير، عن جابر، قال:\n⦗٥٧٢⦘ قال رسول الله ﷺ: \"العمرى جائزة لمن أعمرها، والرقبى جائزة لمن أَرْقَبَها\" (^١).\nقال أبو عوانة: هذه الكلمة \"الرقبى جائزة\" لم يقله أحد من أصحاب أبي الزبير أعلمه، وفيه نظر.\n_________\n(^١) أعله أبو عوانة بقوله: فيه نظر، وهو بهذا الإسناد من زوائده على مسلم، وقد أخرجه أبو داود في سننه (٣/ ٨٢١) في كتاب البيوع، باب الرقبى، والترمذي في جامعه (٣/ ٦٢٤) في كتاب الأحكام، باب ما جاء في الرقبى، والنسائي في سننه (الكبرى ٤/ ١٣١) في كتاب العمرى جميعًا من طريق هشيم، عن داود بن أبي هند به بتمامه.","vol":"12","page":571},{"text":"٦١٥٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١). وحدثنا أبو قِلَابة، قال: حدثنا عمرو بن مرزوق، قالا: حدثنا شعبة، عن قتادة، ممع عطاء، عن جابر، أن النبي ﷺ قال: \"العمرى جائزة\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٧) في كتاب الهبات، باب العمرى، من طريق محمد بن جعفر، حدثنا شعبة به، فذكره بتمامه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٢٣٨) في كتاب الهبات، باب ما قيل في العمرى والرقبى، من طريق همام، عن قتادة به، وظاهر صنع البخاري أنه معلق حيث قال: وقال عطاء: حدثني جابر عن النبي ﷺ … مثله. وقال ابن حجر: وطريق عطاء موصولة بالإسناد المذكور عن قتادة عنه، فقتادة هو القائل: \"وقال عطاء\" وهو من جعله معلقًا. وقد أخرجه أبو داود الطيالسي في مسنده (٢٣٤) من طريق شعبة به بتمامه.","vol":"12","page":572},{"text":"٦١٥٧ - حدثنا محمد بن حيّويه، قال: حدثنا علي بن الحسن الشقيقي، قال: حدثنا ابن المبارك، قال: أخبرنا سعيد بن أبي عروبة، عن قتادة، عن عطاء، عن جابر، عن النبي ﷺ قال: \"العمرى ميراث لأهلها أو جائزة لأهلها\".\nوكذا رواه غندر، وخالد بن الحارث أيضًا رواه هكذا عن سعيد كما رواه ابن المبارك، ويزيد بن زريع \"ميراث لأهلها\" أو قال: \"جائزة\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٨) في كتاب الهبات، باب العمرى، من طريق شعبة، عن قتادة به نحوه. وقد أبان أبو عوانة عن سعيد الذي عند مسلم بأن قال سعيد بن أبي عروبة.","vol":"12","page":573},{"text":"٦١٥٨ - حدثنا يوسف القاضي، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد ابن زريع، قال: حدثنا سعيد بإسناده مثله، بالشك كما رواه ابن المبارك (^١).\n_________\n(^١) إسناده صحيح.","vol":"12","page":573},{"text":"٦١٥٩ - حدثنا يعقوب بن سفيان، قال: حدثنا عمرو بن عاصم، وحدثنا الصغاني، قال: حدثنا عفان، وأبو الوليد، قالوا: حدثنا همام، قال: حدثنا قتادة، عن عطاء، عن جابر، عن النبي ﷺ قال: \"العمرى جائزة لأهلها\" (^١).\n_________\n(^١) إسناده صحيح، من هذا الطريق أخرجه البخاري، وتقدم تخريجه في الحديث رقم (٦١٥٧).","vol":"12","page":573},{"text":"٦١٦٠ - حدثنا أبو المثنى (^١)، قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، عن أيوب، عن أبي الزبير، عن جابر، أن النبي ﷺ قال للأنصار: \"أمسكوا عليكم أموالكم، لا تعمروها فإنه من أعمرتموه (^٢) شيئًا فهو له حياته، ولورثته بعد موته\" (^٣).\n_________\n(^١) معاذ بن المثنى العنبري.\n(^٢) في (ل): (من أعمر شيئًا في حياته).\n(^٣) إسناده صحيح، وقد تقدم تخريجه في الحديث رقم (٦١٤٧).","vol":"12","page":574},{"text":"٦١٦١ - حدثنا أحمد بن محمد بن أبي بكر المقدمي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي الزبير، عن جابر، قال: قال رسول الله ﷺ للأنصار: \"يا معشر الأنصار! أمسكوا عليكم أموالكم، لا تعمروها شيئًا، فإنه من أعمرتموه في حياته فهو لورثته إذا مات\" (^١).\n_________\n(^١) إسناده صحيح، انظر ما قبله.","vol":"12","page":574},{"text":"٦١٦٢ - حدثنا إسماعيل (^١) ويوسف (^٢) القاضيان، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي الزبير، عن جابر، قال: قال رسول الله ﷺ: \"يا معشر الأنصار! احبسوا عليكم\n⦗٥٧٥⦘ أموالكم، ولا تعمروها شيئًا، فمن أعمر شيئًا فهو لورثته إذا \" (^٣).\n_________\n(^١) ابن إسحاق.\n(^٢) ابن يعقوب.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٤٧).","vol":"12","page":574},{"text":"٦١٦٣ - حدثنا إبراهيم الحربي، قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا أيوب بإسناده مثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٤٧).","vol":"12","page":575},{"text":"٦١٦٤ - حدثنا الدبري (^١)، عن عبد الرزاق، عن ابن جريج، عن أبي الزبير، عن جابر، قال: أعمرت امرأة بالمدينة حائطًا لها ابنًا لها، ثم توفي وترك ولدًا، وتوفيت بعده وتركت ولدًا، وله إخوة بنون لِلْمُعْمِرة، فقال ولد المُعمِرة: رجع الحائط إلينا، وقال ولد المُعْمَرَ: إنما كان لأبينا حياته وموته، فاجتمعوا إلى طارق مولى عثمان، فدعا جابرًا فشهد رسول الله ﷺ بالعمرى لصاحبها، فقضى بذلك طارق، ثم كتب إلى عبد الملك فأخبره بذلك، وأخبره بشهادة جابر، قال عبد الملك: صدق جابر، قال: فأمضى ذلك طارق، فإن ذلك الحائط لبني المُعْمَر حتّى اليوم (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) في إسناده ابن جريج وأبو الزبير مدلسان وقد عنعنا، إلا أن ابن جريج صرح بالسماع من ابن الزبير، فقد أخرج الحديث مسلم في صحيحه (٣/ ١٢٤٧) في كتاب الهبات، باب العمرى، من طريق محمد بن رافع، وإسحاق بن منصور، قالا: حدثنا عبد الرزاق، أخبرنا ابن جريج، أخبرني أبو الزبير، عن جابر به، بتمامه.","vol":"12","page":575},{"text":"٦١٦٥ - حدثَنا يزيد بن سنان، قال: حدثنا أبو عاصم (^١)، عن ابن جريج، عن أبي الزبير قال: أشهدُ لسمعتُ جابرًا يقول: قال: رسول الله ﷺ: \"من أعمر شيئًا فهو له، حياته ومماته\" (^٢).\n_________\n(^١) النبيل.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن كما هو الحال في أبي الزبير، وقد تقدم تخريجه في الحديث رقم (٦١٤٧).","vol":"12","page":576},{"text":"٦١٦٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان ابن عيينة، قال: حدثنا عمرو بن دينار، عن سليمان بن يسار، أن أميرًا كان على المدينة يقال له طارق، قضى بالعمرى للوارث عن قول جابر بن عبد الله، عن رسول الله ﷺ (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه بذكر القصة كاملة في الحديث رقم (٦١٦٤).","vol":"12","page":576},{"text":"٦١٦٧ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا ابن عيينة، عن عمرو بن دينار، عن سليمان بن يسار، أن طارقًا قضى بالمدينة بالعُمرَى عن قول جابر بن عبد الله عن النبي ﷺ (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٧) في كتاب الهبات، باب العمرى، من طريق سفيان بن عيينة، عن عمرو بن دينار به، وأخرجه من طريق عبد الرزاق، أخبرنا ابن جريج به مع ذكر قصة.","vol":"12","page":576},{"text":"٦١٦٨ - حدثنا عباس الدوري، وعمار بن رجاء، قالا: حدثنا محمد بن بشر (^١)، حدثنا حجاج بن أبي عثمان الصواف، عن أبي الزبير، عن\n⦗٥٧٧⦘ جابر، قال: قال النبي ﷺ: \"يا معشر الأنصار أمسكوا عليكم أموالكم ولا تعمروها، فإنه من أعمر شيئًا فإنه لمن أعمره\".\nزاد عمار \"حياته وموته\" (^٢).\n_________\n(^١) العبدي.\n(^٢) إسناده صحيح، تقدم تخريجه في حديث رقم (٦١٤٧ - ٦١٦٤).","vol":"12","page":576},{"text":"٦١٦٩ - حدثنا الربيع (^١)، عن الشافعي، عن ابن عيينة، عن ابن جريج، عن عطاء بن أبي رباح، عن جابر بهذا (^٢).\n_________\n(^١) ابن سليمان.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن، إلا أنه صرح بالتحديث كما في الطريق الذي رواه مسلم كما تقدم.","vol":"12","page":577},{"text":"٦١٧٠ - حدثنا عمر بن شبة، قال: حدثنا حبان بن هلال، قال: حدثنا يزيد بن إبراهيم (^١)، قال: حدثنا أبو الزبير، عن جابر بن عبد الله، أن النبي ﷺ قال: \"احفظوا عليكم أموالكم، فلا تعمروا أحدًا شيئًا، فمن أعمر أحدًا شيئًا فهو له، حياته ومماته\" (^٢).\n_________\n(^١) التُّستري.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٦١٦٤ - ٦١٤٧).","vol":"12","page":577},{"text":"<span data-type='title' id=toc-910>مبتدأ كتاب الوصايا</span>","vol":"12","page":578},{"text":"<span data-type='title' id=toc-911>باب ذكر الخبر الموجب على المسلم الذي له شيء أن لا يبيت ليلتين إلا ووصيته مكتوبة عنده، والدليل على أنه ليس ذلك على من لا شيء له</span>","vol":"12","page":578},{"text":"٦١٧١ - حدثنا موسى بن إسحاق القواس، قال: حدثنا عبد الله ابن نمير، ح.\nوحدثنا أبو الحسن الميموني (^١)، وعمار بن رجاء، قالا: حدثنا محمد بن عبيد، قالا: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"ما حق امرئ مسلم أن يبيت ليلتين وله شيء (^٢) إلا ووصيته مكتوبة عنده\" (^٣).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) في (ل) (وله شيء يوصي فيه).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٤٩) في كتاب الوصية، من طريق يحيى بن سعيد القطان، وعبد الله بن نمير جميعًا عن عبيد الله بن عمر بهذا الإسناد، إلا أن في رواية ابن نمير \"وله شيء يوصي فيه\"، وأخرجه من طريق إسماعيل بن علية، وحماد بن زيد، عن أيوب، عن نافع به نحوه. وأخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٥٥) في كتاب الوصايا، باب الوصايا، من طريق مالك، عن نافع به نحوه.","vol":"12","page":578},{"text":"٦١٧٢ - حدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا\n⦗٥٧٩⦘ يحيى بن سعيد، عن عبيد الله بإسناده مثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الذي قبله، ومن هذا الوجه أخرجه أبو داود في سننه (٣/ ٢٨٢) في كتاب الوصايا، باب ما جاء في ما يؤمر به من الوصية، من طريق مسدد به بتمامه.","vol":"12","page":578},{"text":"٦١٧٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني رجال من أهل العلم منهم مالك بن أنس، ويونس بن يزيد، وأسامة بن زيد الليثي، أن نافعًا حدثهم عن عبيد [¬*] الله بن عمر أن رسول الله ﷺ قال: \"ما حق امرئ مسلم له شيء يوصي فيه، يبيت ليلتين إلا ووصيته عنده مكتوبة\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٤٩) في كتاب الوصية من طريق حماد بن زيد عن أيوب. ومن طريق ابن وهب عن يونس وأسامة بن زيد الليثي. ومن طريق ابن أبي فديك عن هشام بن سعد. أربعتهم عن نافع به. كما أخرجه مالك في موطئه (١٤٥٣ من طريق الليثي عنه) عن نافع به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوع (عبيد)، وهو خطأ ظاهر، وصوابه: عبد، وهو عبد الله بن عمر ﵄، وهي كذلك في صحيح مسلم (١٦٢٧)، وفي نسخة كوبريللو من مسند أبي عوانة (٣/ ق ٢١٧/ أ): عبيد، إلا أن بوسطها مثل الكشط، وهي على الصواب في نسخة دار الكتب المصرية (٥/ ق ٦٠/ ب): عبد، وقد فات الحافظ ابن حجر هذا الحديث في ترجمة (أسامة بن زيد الليثي، عن نافع، عن ابن عمر) و(يونس بن يزيد، عن نافع، عن ابن عمر)، وفاته عزوه لأبي عوانة (١١٢٠٦) في ترجمة (مالك، عن نافع، عن ابن عمر)، ولم يستدركه محققو الكتاب.","vol":"12","page":579},{"text":"٦١٧٤ - حدثنا محمد بن حيويه، قال: حدثنا مطرف، والقعنبي، ويحيى بن يحيى، عن مالك، عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٧٣).","vol":"12","page":579},{"text":"٦١٧٥ - حدثنا محمد بن عوف الحمصي، قال: حدثنا أبو جابر محمد بن عبد الملك (^١)، قال: حدثنا هشام بن الغاز، عن نافع، عن ابن\n⦗٥٨٠⦘ عمر، عن النبي ﷺ قال: \"لا ينبغي لمسلم أن يبيت ليلتين إلا ووصيته مكتوبة عنده\" (^٢).\n_________\n(^١) الأزدي، نزيل مكة، قال أبو حاتم الرازي: أدركته وليس بالقوي، وقال عنه ابن حجر: =\n⦗٥٨٠⦘ = مقبول (الجرح والتعديل ٨/ ١٥، تهذيب التهذيب ٩/ ٣١٨، تقريب التهذيب ٦٠٩٩).\n(^٢) إسناده ضعيف، وقد تقدم تخريجه في الحديث رقم (٦١٧٣).","vol":"12","page":579},{"text":"٦١٧٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد، وعمرو بن الحارث، عن ابن شهاب، عن سالم، عن أبيه، عن رسول الله ﷺ نحو حديث ابن وهب، عن مالك وغيره، عن نافع، عن ابن عمر، عن النبي ﷺ. قال عبد الله بن عمر، فما مرت علي ليلة منذ سمعت رسول الله ﷺ يقول ذلك إلا وعندي وصيتي (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٠) في كتاب الوصية، من طريق هارون بن معروف، حدثنا عبد الله بن وهب، أخبرني عمرو بن الحارث، ومن طريق يونس، وعقيل، ومعمر جميعًا عن الزهري بهذا الإسناد نحوه.","vol":"12","page":580},{"text":"٦١٧٧ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا ابن وهب، عن عمرو بن الحارث، عن ابن شهاب، عن سالم، عن أبيه، أنَّه سمع النبي ﷺ يقول: \"ما حق امرئ مسلم له شيء يوصي فيه، يبيت ثلاث ليال إلا ووصيته مكتوبة عنده\" قال ابن عمر: ما مرت علي ليلة منذ سمعت\n⦗٥٨١⦘ رسول الله ﷺ قال ذلك إلا ووصيتي عندي (^٢).\n_________\n(^١) العسقلاني، أبو أحمد.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":580},{"text":"٦١٧٨ - حدثنا السلمي (^١)، والحسن بن أبي الربيع (^٢)، قالا: حدثنا عبد الرزاق، ح.\nحدثنا الدبري (^٣)، عن عبد الرزاق، عن معمر، عن الزهري، عن سالم، عن ابن عمر، قال: سمعت رسول الله ﷺ يقول: \"ما حق امرئ مسلم تمر عليه ثلاث ليال إلا ووصيته عنده\".\nاللفظ للحسن، زاد الدبري، قال عبد الله بن عمر: فما مرت علي ثلاث إلا ووصيتي عندي. قال الجرجاني: \"ثلاث ليال\" (^٤).\n_________\n(^١) أحمد بن يوسف.\n(^٢) الجرجاني.\n(^٣) إسحاق بن إبراهيم.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٧٦). وقول الجرجاني ليس في (ل).","vol":"12","page":581},{"text":"٦١٧٩ - حدثَنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثنا ليث بن سعد، عن عُقَيل، عن ابن شهاب، عن سالم، عن أبيه، أن رسول الله ﷺ قال: \"ما حق امرئ مسلم يبيت ثلاثًا إلا وعنده وصيَّته\".\nقال: وكان عبد الله لا يمر به ثلاث ليال إلا ووصيته مكتوبة عنده (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٧٦).","vol":"12","page":581},{"text":"٦١٨٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، عن يونس، عن الزهري بإسناده مثله (^١).\n_________\n(^١) إسناده صحيح.","vol":"12","page":582},{"text":"<span data-type='title' id=toc-912>[باب] بيان وجوب الوصية على من له مال يريد أن يوصي فيه والدليل على إباحة تركها لمن لا تجب عليه الوصية في ماله بأداء دين، أو تبعة، أو غيرها، ولا يريد أن يوصي منها بصدقة</span>","vol":"12","page":583},{"text":"٦١٨١ - حدثنا الصغاني، قال: حدثنا عارم (^١)، ح.\nوحدثنا يوسف القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"ما من امرئ له مال يريد أن يوصي فيه يبيت ليلة، أو ليلتين، إلا ووصيته مكتوبة عنده\" (^٢). قال عارم: \"ليلة\".\nرواه ابن علية، عن أيوب، فقال: \"ليلتين وله مال\" بمثله.\n_________\n(^١) محمد بن الفضل.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٧١).","vol":"12","page":583},{"text":"<span data-type='title' id=toc-913>[باب] بيان الخبر المبيِّن أن النبي ﷺ لم يوص شيئًا إلى أحد، والدليل على أنه لم يوص في المال لأنه لم يترك شيئًا من الأموال ميراثًا، وبيان الخبر المبين أنه أوصى بما وجب عليه، والدليل على أن من ليس له شيء يوصى فيه يجب عليه أن يوصى بالقول بما يجب عليهم، وبإخراج ما في عنقه من شهاده، وغيرها</span>","vol":"12","page":584},{"text":"٦١٨٢ - حدثنا الحسن بن عفان، قال: حدثنا عبد الله بن نمير، ح.\nوحدثنا أبو جعفر الدرامي (^١)، قال: حدثنا محمد بن عبيد، قال: حدثنا الأعمش، عن شقيق (^٢)، عن مسروق (^٣)، عن عائشة قالت: \"ما ترك رسول الله ﷺ دينارًا ولا درهمًا، ولا شاة ولا بعيرًا، ولا أوصى بشيء\" (^٤).\n_________\n(^١) أحمد بن سعيد بن صخر.\n(^٢) شقيق بن سلمة، أبو وائل.\n(^٣) ابن الأجدع.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٦ - ١٢٥٧) في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، من طريق عبد الله بن نمير، وأبي معاوية، عن الأعمش، عن أبي وائل به بتمامه، ومن طريق جرير، وعيسى ابن يونس جميعًا عن الأعمش به بمثله.","vol":"12","page":584},{"text":"٦١٨٣ - حدثنا الحسن بن عفان، قال: حدثنا أبو أسامة، عن زائدة، عن الأعمش بإسناده مثل حديث ابن نمير، لم يذكر محمد بن عبيد،\n⦗٥٨٥⦘ \"ولا أوصى بشيء\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":584},{"text":"٦١٨٤ - حدثنا هلال بن العلاء (^١)، قال: حدثنا عارم (^٢)، قال: حدثنا عبد الواحد (^٣)، عن الأعمش بإسناده مثله (^٤).\n_________\n(^١) ابن هلال الباهلي مولاهم.\n(^٢) محمد بن الفضل.\n(^٣) ابن زياد.\n(^٤) إسناده حسن.","vol":"12","page":585},{"text":"٦١٨٥ - حدثنا أبو البختري (^١)، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل بن مهلهل (^٢)، عن الأعمش، عن شقيق، عن مسروق، عن عائشة قالت: \"ما ترك رسول الله ﷺ شاة ولا بعيرًا، ولا دينارًا ولا درهمًا، ولا أوصى بشيء\" (^٣).\n_________\n(^١) عبد الله بن محمد بن شاكر.\n(^٢) السعدي.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦١٨٢).","vol":"12","page":585},{"text":"٦١٨٦ - حدثنا عباس الدوري، والصغاني، قالا: حدثنا عفان ابن مسلم، قال: حدثني وهيب (^١)، عن ابن عون (^٢)، عن إبراهيم (^٣)، عن\n⦗٥٨٦⦘ الأسود (^٤)، قال: سألت أم المؤمنين يعني عائشة هل كان رسول الله ﷺ أوصى إلى علي؟ فقالت: لقد كان رأسه في حجري، فدعا بطست فبال فيها، فلقد انخنث وما شعرت به فمتى أوصى إليه (^٥).\nرواه الدارمي، عن أحمد بن إسحاق، عن وهيب بنحوه (^٦).\n_________\n(^١) ابن الورد.\n(^٢) عبد الله.\n(^٣) النخعي.\n(^٤) ابن يزيد النخعي.\n(^٥) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٧) في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، من طريق إسماعيل بن علية، عن ابن عون به نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٥٦) في كتاب الوصايا، باب الوصايا، من طريق إسماعيل بن عون به بمثله.\n(^٦) قوله: رواه الدارمي .... الخ ساقطة من (ل).","vol":"12","page":585},{"text":"٦١٨٧ - حدثنا إسحاق بن سيار النصيبي، وأبو حمزة أنس بن خالد الأنصاري، قالا: حدثنا الأنصاري (^١)، عن ابن عون، عن إبراهيم، عن الأسود، قال: ذكر لعائشة أن النبي ﷺ أوصى إلى علي، قالت: ومن يقول ذلك؟ لقد دعا بطست ليبول فيها فانخنث في صدري (^٢) فقبض (^٣).\n_________\n(^١) محمد بن عبد الله.\n(^٢) في (ل) (في حجري).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٧) في كتاب الوصية، من طريق إسماعيل بن علية عن ابن عوف به نحوه.","vol":"12","page":586},{"text":"٦١٨٨ - حدثنا عباس الدوري، ويزيد بن سنان البصري، قالا: حدثنا أزهر بن سعد السمان، عن ابن عون، عن إبراهيم، عن الأسود قال:\n⦗٥٨٧⦘ قيل لعائشة: إنهم يقولون إن النبي ﷺ أوصى إلى علي، فقالت: بما أوصى إلى علي وقد رأيته دعا بطست ليبول فيه وأنا مسنِدَته إلى صدري فانخنس، أو قالت: فانخنث فمات، وما شعرت (^١).\n_________\n(^١) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":586},{"text":"٦١٨٩ - حدثنا الحسن بن عفان، قال: حدثنا أبو أسامة، قال: حدثنا مالك بن مغول، عن طلحة بن مُصَرِّف اليامي، قال: سألت عبد الله بن أبي أوفى الأسلمي، قلت: هل أوصى رسول الله ﷺ؟ قال: لا، قلت، فكيف أمر المسلمين بالوصية؟ قال: أوصى بكتاب الله، قال هُزيل (^١): أبو بكر كان يتأمَّر على وَصِيِّ رسول الله ﷺ؟! لودَّ أبو بكر أنَّه وجد عهدًا من رسول الله ﷺ فَخَزَمَ (^٢) أَنْفَه بِخِزَام (^٣).\n_________\n(^١) ابن شرحبيل.\n(^٢) الخزام جمع: خِزَامة، وهي حلقة من شعر تجعل في أحد منخري البعير ليقاد به (النهاية ٣/ ٢٩).\n(^٣) إسناده صحيح، وقول هزيل هذا من زوائد أبي عوانة على مسلم، وقد أخرجه ابن ماجه في سننه (٢/ ٩٠٠) في كتاب الوصايا، باب هل أوصى رسول الله ﷺ؟ من طريق مالك بن مغول بإسناده مختصرًا.","vol":"12","page":587},{"text":"٦١٩٠ - حدثنا عمار بن رجاء، قال: حدثنا يحيى بن آدم، قال: حدثنا مالك بن مغول، ح.\nوحدثنا الصغاني، قال: حدثنا أبو نعيم، قال: حدثنا مالك بن مغول، ح.\n⦗٥٨٨⦘ وحدثنا موسى بن إسحاق القواس، قال: حدثنا وكيع بن الجراح، قال: حدثنا مالك بن مغول، عن طلحة بن مصرف قال: سألت عبد الله بن أبي أوفى أوصى رسول الله ﷺ؟ قال: لا، قلت: فكيف كتب على الناس الوصية ولم يوص، قال: أوصى بكتاب الله، وقال وكيع فكيف أمر المسلمين بوصية؟ قال: أوصى بكتاب الله (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٦) في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، من طريق عبد الرحمن بن مهدي، وابن نمير كلاهما عن مالك بن مغول به نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٥٦) في كتاب الوصايا، من طريق خلاد بن يحيى، حدثنا مالك بن مغول به بتمامه.","vol":"12","page":587},{"text":"٦١٩١ - حدثنا أبو عمر الحراني (^١)، قال: حدثنا مخلد (^٢)، قال: حدثنا مالك بن مغول، عن طلحة، قال: قلت لعبد الله بن أبي أوفى هل أوصى رسول الله ﷺ؟ قال: \"أوصى بكتاب الله\" (^٣).\n_________\n(^١) عبد الحميد بن محمد بن المستام.\n(^٢) ابن يزيد الحراني.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":588},{"text":"٦١٩٢ - حدثنا ابن أبي رجاء المصيصي (^١)، قال: حدثنا شعيب ابن حرب (^٢)، قال: حدثنا مالك بن مغول، عن طلحة، قال: قلت لعبد الله ابن\n⦗٥٨٩⦘ أبي أوفى أوصى رسول الله ﷺ؟ قال: لا، قلت: فكيف كتب على الناس الوصية ولم يوص؟ قال: أوصى بالقرآن، فقال له هزيل بن شرحبيل: أبو بكر يتأمَّر على خليفة رسول الله ﷺ؟! لودَّ أبو بكر أنه وجد عهدًا من رسول الله ﷺ وأنه خزم أنفه بخزام (^٣).\n_________\n(^١) أحمد بن محمد بن عبيد الله.\n(^٢) المدائني.\n(^٣) إسناده حسن، وهو من زوائد أبي عوانة على مسلم بزيادة قول هزيل.","vol":"12","page":588},{"text":"٦١٩٣ - حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، ح. وحدثنا الدبري، عن عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عبيد الله ابن عبد الله، عن ابن عباس، قال: لما حُضِر (^١) رسول الله وفي البيت رجال فيهم عمر بن الخطاب، فقال النبي ﷺ: \"هلمُّوا أكتب لكم كتابًا لا تضلُّون بعده\" فقال عمر بن الخطاب: إن رسول الله ﷺ قد غلب عليه الوجع، وعندكم القرآن، حسبنا كتاب الله، فاختلف أهل البيت، واختصموا، فمنهم من يقول: قربوا يكتُب لَكُم رسول الله ﷺ كتابًا لن تضلُّوا بعده، ومنهم من يقول ما قال عمر، فلما أكثروا اللغو والاختِلاف عند رسول الله ﷺ، قال رسول الله ﷺ: \"قوموا\".\nزاد الدبري قال عبيد الله: فكان ابن عباس يقول: إن الرَّزيَّة كل الرَّزيَّة ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب، من اختلافهم ولَغَطِهم! \" (^٢).\n_________\n(^١) أي: حضره الموت.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٩) في كتاب الوصية، باب =\n⦗٥٩٠⦘ = ترك الوصية لمن ليس له شيء يوصى فيه، من طريق محمد بن رافع وعبد بن حميد، حدثنا عبد الرزاق، أخبرنا معمر بإسناده نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٨/ ١٣٢) في كتاب المغازي، باب مرض النبي ﷺ، من طريق علي ابن عبد الله، حدثنا عبد الرزاق بإسناده نحوه.","vol":"12","page":589},{"text":"٦١٩٤ - حدثنا أبو أمية (^١)، قال: حدثنا يعقوب ابن محمد الزهري، قال: حدثنا عبد الله بن معاذ (^٢)، عن معمر بإسناده مثله (^٣).\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) ابن نشيط، صدوق. تقريب التهذيب (٣٦٢٨).\n(^٣) إسناده ضعيف، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":590},{"text":"٦١٩٥ - حدثنا محمد بن عبد الحكم (^١)، قال: حدثنا أبو زرعة (^٢)، قال: حدثنا يونس بن يزيد، قال: حدثني محمد بن سالم، قال: حدثني عبيد الله بن عبد الله بن عتبة، عن ابن عباس، قال: لما حضر رسول الله ﷺ الوفاة، قال وفي البيت رجال، فذكر مثله بطوله (^٣).\n_________\n(^١) المصري.\n(^٢) وهب الله بن راشد المصري، ضعيف.\n(^٣) إسناده ضعيف لضعف وهب الله بن راشد، تقدم تخريجه في الحديث رقم (٦١٩٣).","vol":"12","page":590},{"text":"<span data-type='title' id=toc-914>باب الخبر الدال على أن المُوْصِي إذا لم ينصب وصيًّا بعينه، وأوصى إلى من حضره يجب على الحاكم إنفاذ وصيته، وإثبات إخراج المشركين من جزيرة العرب</span>","vol":"12","page":591},{"text":"٦١٩٦ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن سليم بن أبي مسلم الحول [¬*] خال ابن أبي نجيح، سمع سعيد بن جبير قال: قال ابن عباس يوم الخميس! وما يوم الخميس؟ ثم بكى حتى بل دمعه الحصى، قلت: وما يوم الخميس؟ قال: اشتدَّ برسول الله ﷺ وجعه، فقال: \"ائتوني أكتب لكم كتابًا لا تضلُّوا بعده أبدًا\" فتنازعوا -ولا ينبغي عند نبي تنازع (^١) - قالوا: ما شأنه، أَهَجَرَ (^٢)؟ اسْتَفْهِمُوهُ، فذهبوا يعيدون عليه، قال: \"دعوني، فالذي أنا فيه خير مما تدعوني إليه\" وأوصى بثلاث فقال: \"أخرجوا المشركين من جزيرة العرب، وأجيزوا الوفد بنحو مما كنت أجيزهم\" وسكت عند الثالثة، فما أدري قالها فنسيتها أو سكت عنها (^٣).\n_________\n(^١) قال ابن حجر في فتح الباري (٨/ ١٣٢): \"هو من جملة الحديث المرفوع، ويحتمل أن يكون مدرجًا من قول ابن عباس، والصواب الأول\".\n(^٢) هجر: أي اختلف كلامه بسبب المرض. (النهاية ٥/ ٢٤٦).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٧) في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، من طريق سفيان عن سليمان الأحول عن سعيد بن جبير به نحوه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٨/ ١٣٢) في =\n⦗٥٩٢⦘ = كتاب المغازي، باب مرض النبي ﷺ، من طريق قتيبة، حدثنا سفيان بن عيينة به نحوه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سليم بن أبي مسلم الحول)، وهو خطأ، وصوابه: (سليمان بن أبي مسلم الأحول) كما في النسخة الخطية بكوبريللو (٣/ ق ٢١٩/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٦٢/ ب)، ومطبوعة دار المعرفة (٥٧٦٠)، والحديث في إتحاف المهرة (٧٦٧٣)، ولم ينسبه الحافظ ابن حجر لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"12","page":591},{"text":"٦١٩٧ - حدثنا شعيب بن عمرو الدِّمشقي (^١)، قال: حدثنا سفيان ابن عيينة، عن سليمان بن أبي مسلم -خال ابن أبي نجيح- سمع سعيد ابن جبير يقول: سمع ابن عباس يقول: يوم الخميس! وما يوم الخميس؟ فبكى حتى بلَّ دمعه الحصى، فقلت: يا ابن عباس وما يوم الخميس؟ … بمثله، إلا أنَّه قال: \"بعدي أبدًا، قال: فتنازعوا، وقال: استفهموه أَهَجَرَ؟ وقال: \"فإن الذي … \"، وقال: وأوصاهم عند الموت، قال: وذكر الثالثة فنسيتها أو سكت عنها (^٢).\n_________\n(^١) أبو محمد، الضبعي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":592},{"text":"٦١٩٨ - حدثنا بكار بن قتيبة البكراوي، قال: حدثنا يعقوب ابن إسحاق الحضرمي، قال: حدثنا مالك بن مغول، عن طلحة ابن مصرف، عن سعيد بن جبير، عن ابن عباس أنه قال: يوم الخميس! وما يوم الخميس؟ قال: ثم نظرت إلى دموعه على خده كأنه نظام اللؤلؤ، قال: قال رسول الله ﷺ: \"ائتوني بكتف أكتب لكم كتابًا لا تضلوا بعده أبدًا\"، فقالوا: إنما رسول الله ﷺ يَهْجُرُ (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٩) في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصى به، من طريق مالك بن مغول به مثله.","vol":"12","page":592},{"text":"٦١٩٩ - حدثنا أبو قلابة، قال: حدثنا أبو عاصم، قال: حدثنا مالك بن مغول بإسناده مثله.","vol":"12","page":592},{"text":"<span data-type='title' id=toc-915>باب منع المريض من مَالِه أن يتصدق منه في مرضه بأكثر من الثلث إذا أشفى (^١) على الموت والخبر المانع عنه إذا مرض، وأنه مبيع له أن يقسم ثلثه على من أحب</span>\n_________\n(^١) أي أشرف عليه (النهاية ٢/ ٤٨٩).","vol":"12","page":593},{"text":"٦٢٠٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا إبراهيم بن سعد وعبد العزيز بن أبي سلمة وغيرهما عن الزهري، ح.\nوحدثنا حمدان بن الجنيد، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إبراهيم بن سعد، قال: حدثنا ابن شهاب، عن عامر بن سعد، عن أبيه، قال: عادني رسول الله ﷺ في حجة الوداع من وجع أُشْفِيتُ فيه على الموت، فقلت: يا رسول الله بلغ بي من الوجع وأنا ذو مال، ولا يرثني إلا ابنة لي واحدة؛ أفأتصدق بثلثي مالي؟ قال: \"لا\"، قلت: أفأتصدق بشطر مالي؟ قال: \"لا؛ الثلث، والثلث كثير، إنك أن تذر من ذريتك أغنياء خير من أن تذرهم عالة يتكففون الناس، ولست تنفق نفقة تبتغي بها وجه الله إلا أجرت بها حتى اللّقمة تجعلها في في امرأتك\" قال: قلت يا رسول الله أُخلَّف بعد أصحابي؟، قال: \"إنك لن تخلف فتعمل عملًا [صالحًا]، (^٢) تبتغي به وجه إلا ازددت درجة ورفعة،\n⦗٥٩٤⦘ ولعلَّك تخلف حتى ينتفع بك أقوام ويُضَر بك آخرون، اللهم أمض لأصحابي هجرتهم، ولا ترُدَّهم على أعقابهم، ولكن البائس سعد بن خولة (^٣) \" قال سعد: رثى له رسول الله ﷺ أن تُوُفِّي بمكة (^٤).\n_________\n(^١) الطيالسي.\n(^٢) ما بين المعكوفتين من (ل).\n(^٣) معناه أن رسول الله ﷺ توجع لسعد بن خولة لكونه مات في الأرض التي هاجر منها، وكانوا يكرهون ذلك. (انظر فتح الباري ٣/ ١٦٥).\n(^٤) إسناده صحيح، أخرجه مسلم في صحيحه (٣/ ١٢٥٠) في كتاب الوصية، باب الوصية بالثلث، من طريق يحيى بن يحيى، أخبرنا إبراهيم بن سعد عن ابن شهاب، ومن طريق سفيان بن عيينة، ويونس ومعمر كلهم عن الزهري بهذا الإسناد نحوه.\nوأخرجه البخاري في صحيحه (مع فتح الباري ٨/ ١٠٩) في كتاب المغازي، باب حجة الوداع، من طريق أحمد بن يونس، حدثنا إبراهيم بن سعد، به نحوه.","vol":"12","page":593},{"text":"٦٢٠١ - حدثنا يونس بن عبد الأعلى وأحمد بن شيبان الرملي، وزكريا بن يحيى، قالوا: حدثنا سفيان بن عيينة، عن الزهري، عن عامر بن سعد، عن أبيه، قال: مرضت بمكة، وقال يونس: عام الفتح مرضًا، قال أحمد: أَشْرفُت فأتاني النبي ﷺ يعودني فقلت: يا رسول الله إن لي مالًا كثيرًا، وليس يرثني إلا ابنتي أفأتصدق بمالي كله؟ قال: \"لا\"، قلت: ثلثين؟، قال: \"لا\"، قلت: فالشطر، قال: \"لا بالثلث والثلث كثير، إنك أن تترك ذُرِّيتك (^١) أغنياء خير من أن تَتْركهم عالة\nيَتَكَفَّفون الناس، إنك لن تنفق نفقة إلا أجرت عليها حتى اللُّقمة ترفعها\n⦗٥٩٥⦘ إلى في امرأتك\" فقلت: يا رسول الله أتخلف عن هجرتي؟ قال: \"إنك لن تخلف بعدي فتعمل عملًا تريد به وجه الله إلا ازددت به رفعة، أو درجة، ولعلك أن تتخلف حتى ينفع بك أقوام ويُضَرُّ بك آخرون؛ اللهم أمض لأصحابي هجرتهم، ولا تردهم على أعقابهم لكن البائس سعد بن خولة! \" يرثي له أن مات بمكة.\nوحديثهم المعنى واحد إلا أن يونس قال: أتصدق بثلثي مالي؟ قال: \"لا\"، وقال: قلت: فالشطر، قال: \"لا\"، قلت: فالثلث، قال: \"الثلث، والثلث كثير\" وقال: رثا له رسول الله ﷺ أن مات بمكة (^٢).\nوقال زكريا بن يحيى، عن عامر بن سعد أن أباه أخبره أنه مرض بمكة عام الفتح مرضًا أُشَفِي منه، فأتاه النبي ﷺ يعوده وهو بمكة.\nوكذا قال عثمان بن أبي شيبة، عن ابن عيينة: أتصدق بثلثي مالي؟ كما قال يونس وزكريا بن يحيى.\n_________\n(^١) في (ل) (ورثتك).\n(^٢) إسناده صحيح، وقد ذكر مسلم إسناده وأحال المتن على رواية إبراهيم بن سعد، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":594},{"text":"٦٢٠٢ - حدثنا ابن الجنيد (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا الزهري بإسناده مثله (^٢).\nوسعد بن خولة: رجل من بني لؤي، وقال: أتصدق بثلثي مالي؟.\n_________\n(^١) هو محمد بن حمدان.\n(^٢) إسناده حسن، لكن تقدم تخريجه في الحديث رقم (٦٢٠٠).","vol":"12","page":595},{"text":"٦٢٠٣ - حدثنا أبو داود السجزي، عن عثمان بن أبي شيبة، قال علي بن المديني، عن سفيان بثلثي مالي، كما قال يونس وعثمان (^١).\n_________\n(^١) انظر سنن أبي داود (٣/ ٢٨٤) في كتاب الوصايا، باب ما جاء في ما لا يجوز للموصي في ماله.","vol":"12","page":596},{"text":"٦٢٠٤ - حدثنا يونس بن عبد الأعلى، قال: حدثَنا ابن وهب، قال: أخبرني رجال من أهل العلم منهم مالك بن أنس، ويونس بن يزيد، أن ابن شهاب حدثهم، عن عامر بن سعد بن أبي وقاص، أخبره عن سعد بن أبي وقاص أنه قال: جاءني رسول الله ﷺ عام حجة الوداع من وجع اشتدَّ بي، قال: قلت: يا رسول الله قد بلغ بي من الوجع ما ترى، وأنا ذو مال، ولا يرثني إلا ابنة لي أفاتصدق بثلثي مالي؟ قال: \"لا\"، قال: قلت: فالشطر يا رسول الله، قال: \"لا\"، قلت: فبالثلث، قال: \"الثلث كثير\".\nفي حديث يونس: \"إنك إن تذر ورثتك أغنياء خير من أن تذرهم عالة يتكففون النَّاس، وإنَّك أن تنفق نفقة تبتغي بها وجه الله إلا أجرت فيها؛ حتى ما تجعل في في امرأتك\"، قال: قلت: يا رسول الله أخلف بعد أصحابي؟ قال: \"إنَّك لن تخلف فتعمل عملًا صالحًا تبتغي به وجه الله إلا ازددت درجة ورفعة، ولعلك أن تخلف حتى ينتفع بك أقوام، ويُضر بك آخرون، اللهم أمض لأصحابي هجرتهم، ولا تردهم\n⦗٥٩٧⦘ على أعقابهم، لكنَّ البائس سعد بن خولة\" يرثي له رسول الله ﷺ أن مات بمكة (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مالك في موطئه (ص ٥٨٤) في كتاب الوصية، باب الوصية في الثلث لا تتعدى، وقد تقدم تخريجه في الحديث رقم (٦٢٠٠).","vol":"12","page":596},{"text":"٦٢٠٥ - حدثنا يزيد بن عبد الصمد (^١)، قال: حدثنا آدم ابن أبي إياس، ح.\nوحدثنا محمد بن عوف الحمصي، قال: حدثنا أحمد ابن خالد، قالا: حدثنا عبد العزيز بن الماجشون، قال: حدثنا الزهري، قال: أخبرني عامر بن سعد، عن أبيه، قال: اشتد بي الوجع عام حجة الوداع، فعادني رسول الله ﷺ فقلت: يا رسول الله أنا ذو مال، ولا يرثني إلا ابنة لي، أفأتصدق بثلثي مالي؟ فقال: \"لا\"، فقلت: فالشطر؟ قال: \"لا\"، وذكر الحديث بطوله إلى في فِي امرأتك (^٢).\n_________\n(^١) الدمشقي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٠٠).","vol":"12","page":597},{"text":"٦٢٠٦ - حدثنا سعد بن محمد البيروتي (^١)، قال: حدثنا عبد الحميد ابن بكار (^٢)، قال: حدثنا الوليد بن مسلم، قال: أخبرني مالك وسعيد ابن عبد العزيز، عن ابن شهاب أنه أخبرهم عن عامر بن سعد ابن أبي وقاص، عن\n⦗٥٩٨⦘ سعد بن أبي وقاص، قال: جاءني رسول الله ﷺ [يعودني] (^٣) فذكر بمثل حديث أبي مسهر الذي عنه (^٤).\n_________\n(^١) ذكره المزي في تلاميذ عبد الحميد بن بكار السُّلمِيّ وقال عنه ابن أبي حاتم صدوق ثقة. (تهذيب الكمال ١١/ ٣٦، الجرح والتعديل ٤/ ٩٥).\n(^٢) ذكره ابن حبان في الثقات، فقال عنه ابن حجر: مقبول. تقريب التهذيب (٣٧٥٢).\n(^٣) ما بين المعكوفتين من (ل).\n(^٤) في إسناده لين، عبد الحميد بن بكار لم يوثقه إلا ابن حبان، وقد تقدم تخريجه في الأحاديث التي قبله.","vol":"12","page":597},{"text":"٦٢٠٧ - حدثنا أحمد بن إبراهيم بن هشام بن ملاس، ويزيد ابن عبد الصمد، ومحمد بن عوف الحمصي، قالوا: حدثنا أبو مسهر (^١)، قال: حدثنا سعيد بن عبد العزيز، عن الزهري، عن عامر ابن سعد، قال: مرض سعد بن أبي وقاص في حجة الوداع وليس له يومئذ ولد إلا ابنة، قال: يا رسول الله أتصدق بثلثي مالي؟ قال: \"لا\"، قال: أفأتصدق بنصف مالي؟ قال: \"لا\"، قال: \"الثلث\"، والثلث كثير (^٢)، فلإن تترك ورثتك أغنياء خير من أن تتركهم عالة يتكففون الناس\"، قال: قلت يا رسول الله أتخلف بعد أصحابي؟ قال: \"إنك لن تخلف فتعمل عملًا صالحًا تبتغي به وجه الله إلا رفعك الله به درجة، ولن تنفق نفقة تبتغي بها وجه الله إلا أجرت فيها حتى اللُّقمة تجعلها في في امرأتك، وعسى أن تخلف حتى ينتفع بك\" إلى قوله يتوجع له رسول الله ﷺ أن توفي بمكة (^٣).\n⦗٥٩٩⦘ عندي في موضع عن ابن عوف (^٤)، عن عامر بن سعد، عن أبيه، قال: جاءني رسول الله ﷺ يعودني، وذكر الحديث (^٥).\n_________\n(^١) عبد الأعلى بن مسهر الغساني.\n(^٢) في (ل) (قال الثلث؟ قال الثلث، والثلث كثير).\n(^٣) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٢٠٠).\n(^٤) عمر بن عوف الحمصي.\n(^٥) في إسناده انقطاع بين ابن عوف وعامر بن سعد.","vol":"12","page":598},{"text":"٦٢٠٨ - حدثنا أبو داود الحراني، وأبو إسماعيل الترمذي، ومحمد ابن حيويه، قالوا: حدثنا أبو نعيم، قال: حدثنا سفيان، عن سعد ابن إبراهيم، عن عامر بن سعد بن أبي وقاص، قال: جاء النبي ﷺ يعودني وأنا بمكة، وهو يكره أن يموت بالأرض التي هاجر منها، قال: \"يرحم الله ابن عفراء\" (^١)، قال: قلت يا رسول الله أوصي بمالي كله؟ قال: \"لا\"، قلت: فبالشطر، قال: \"لا\"، قلت: فبالثلث، قال: \"الثلث، والثلث كثير، إنك إن تدع ورثتك أغنياء خير من أن تدعهم عالة يتكفّفون الناس في أيديهم، وإنك مهما أنفقت من نفقة فإنها صدقة، حتى اللقمة ترفعها إلى في امرأتك، وعسى الله أن يرفعك فينتفع بك ناس، ويضر بك آخرين\" ولم يكن له يومئذ إلا ابنة (^٢).\n_________\n(^١) هو سعد بن خولة.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٠٠).","vol":"12","page":599},{"text":"٦٢٠٩ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى وأبو نعيم، قالا: حدثنا سفيان. وحدثنا الدبري، عن عبد الرزاق، عن الثوري، عن سعد بن إبراهيم، عن عامر بن سعد، عن سعد، قال: جاء النبي ﷺ\n⦗٦٠٠⦘ يعودني وأنا بمكة، وهو يكره أن يموت بالأرض التي هاجر منها، فذكر بمعنى حديث الزهري، ولم يذكر قول النبي ﷺ في سعد بن خولة، إلّا أن عبد الرزاق قال: عن ابن سعد، عن سعد (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٠٠).","vol":"12","page":599},{"text":"٦٢١٠ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير ابن حازم، قال: حدثنا شعبة، عن سماك بن حرب، عن مصعب بن سعد، عن سعد، قال: دخل علي رسول الله ﷺ وأنا مريض، قلت: يا رسول الله أوصي بمالي كله؟ قال: \"لا\"، قلت: فبثلثيه، قال: \"لا\"، قلت: فثلثه، فسكت رسول الله ﷺ، فكان الثلث (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٢) في كتاب الوصية، باب الوصية بالثلث، من طريق زهير، حدثنا سماك بن حرب، حدثني مصعب بن سعد، عن أبيه، به بألفاظ مقاربة.","vol":"12","page":600},{"text":"٦٢١١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة بنحوه (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده صحيح، أخرجه الطيالسي في مسنده (ص ٢٨)، من طريق شعبة به بتمامه.","vol":"12","page":600},{"text":"٦٢١٢ - حدثنا أبو بكر الصغاني، قال: حدثنا الحسن بن موسى الأشيب، ح.\nوحدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد بن أعين\n⦗٦٠١⦘ وأبو جعفر النفيلي، قالوا: حدثنا زهير بن معاوية، قال: حدثنا سماك ابن حرب، قال: حدثني مصعب بن سعد، عن أبيه أنه قال: مرضت فأرسلت إلى النبي ﷺ فأتاني، فقلت: دعني أقسم مالي حيث شئت، فأبى، قلت: فالنصف، قال: فأبى، قلت: فبالثلث، قال: فسكت، قال: فكان بعد ذلك الثلث جائزًا (^١).\nقال بعض الناس: فيه دليل حيث قال: \"إنك إن تدع ورثتك أغنياء خير من أن تتركهم عالة\" أنه لا يجوز أن يوصي المريض لوريثه، ولا يتصدق عليه بشيء.\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢١٠).","vol":"12","page":600},{"text":"<span data-type='title' id=toc-916>باب حظر الوصية بأكثر من الثلث، وإجازتها بالثلث، والدليل على أن من أوصى بأكثر من الثلث فهو مردود، وعلى أن الوصية للأبعدين جائزة، وأن المعتق والمتصدق في المرض بأكثر من الثلث يرد إلى الثلث</span>","vol":"12","page":602},{"text":"٦٢١٣ - أخبرنا أبو نعيم عبد الملك بن الحسن (^١)، قال: أخبرنا أبو عوانة (^٢)، قال: حدثنا محمد بن مُهِل (^٣)، ومحمد بن إسحاق الصبّاح [¬*]، والحسن بن عبد الأعلى الأبْنَاوِي الصنعانيون، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر. وحدثنا السُّلَمي، قال: حدثنا عبد الرزاق، قال: أخبرنا مَعْمر، عن الزهْري، عن عامر بن سعد، عن أبيه، قال: كنت مع رسول الله في حجة الوداع، فمرضت مرضًا أشْفَى على الموت، فعادني رسول الله ﷺ، فقلت: يا رسول الله إنَّ لي مالًا كثيرًا، وليس يرثني إلا ابنة لي، أفأوصي بثلثي مالي؟ قال: \"لا\"، قلت: فبشطر مالي؟ قال: \"لا\"، قلت: فبثلث مالي؟ قال: \"الثلثُ والثلث كثير\"\n⦗٦٠٣⦘ وقال بعضهم \"كبير\" إنك يا سعد أن تدع ورثتك أغنياء بخيرٍ خيرٌ لك من أن تدعهم عالة يتكففون الناس، إنك يا سعد لن تنفق نفقة تبتغي بها وجه الله إلا أجرت عليها حتى اللَّقمة تجعلها في في امرأتك\"، قلت: يا رسول الله أخلَّف بعد أصحابي؟ قال: \"إنك لا تُخَلف فتعمل عملًا تبتغي به وجه الله إلا ازددت به درجة ورفعة، ولعل الله يُخَلِّفك حتى ينتفع بك أقوام، ويضر بك آخرون، اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم، لكنَّ البائس سعد بن خولة\"، رثى له رسول الله ﷺ، وكان مات بمكة. حديثهم واحد (^٤).\n_________\n(^١) الإسفراييني، ثقة، حدّث عن خال أبيه الحافظ أبو عوانة بكتابه صحيح أبي عوانة (ويعني هذا الكتاب) سمعه بقراءة والده الحافظ، (ت: ٤٠٠ هـ) وكانت ولادته عام (٣١٠ هـ). سير أعلام النبلاء (١٧/ ٧١).\n(^٢) الإسفراييني.\n(^٣) محمد بن عبد الله بن مهل.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٠٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن إسحاق الصباح)، وهو خطأ، وصوابه: (محمد بن إسحاق بن الصباح) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٢٢/ أ)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٦٦/ ب)، ومطبوعة دار المعرفة (٥٧٧٧)، وإتحاف المهرة (٥٠٠٨).","vol":"12","page":602},{"text":"٦٢١٤ - حدثنا محمد بن عبد الرحمن أبو بكر الجعفي، قال: حدثنا حسين الجعفي، قال: حدثنا زائدة (^١)، عن عبد الملك بن عمير، عن مصعب ابن سعد، عن أبيه، قال: عادني النبي ﷺ فقلت له: أوصي بمالي كله؟ قال: \"لا\"، قال: قلت فبالنصف؟ قال: \"لا\"، قلت: فالثلث؟ قال: \"نعم، والثلث كثير\" (^٢).\n_________\n(^١) ابن قدامة.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٢) في كتاب الوصية، باب الوصية بالثلث، من طريق حسين بن علي، عن زائدة به بتمامه.","vol":"12","page":603},{"text":"٦٢١٥ - حدثنا حمدان بن الجنيد الدقاق (^١)، قال: حدثنا معاوية\n⦗٦٠٤⦘ ابن عمرو، قال: حدثنا زائدة، عن عبد الملك بن عمير بإسناده مثله (^٢).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد الدقاق البغدادي.\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":603},{"text":"٦٢١٦ - حدثنا عصام بن رواد الجراح العسقلاني (^١)، قال: حدثنا آدم بن أبي إياس، ح.\nوحدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قالا: حدثنا شيبان بن عبد الرحمن، عن عبد الملك بن عمير، عن مصعب بن سعد، عن أبيه، قال: عادني النبي ﷺ في مرض مرضته فقلت: يا رسول الله أوصي بمالي كله؟ قال: \"لا\"، قلت: بالشطر؟ قال: \"لا\"، قلت: فالثلث؟ قال: \"نعم، والثلث كثير\" (^٢).\n_________\n(^١) ذكره ابن حبان في الثقات، وقال عنه الذهبي: لينه الحاكم أبو أحمد. (الثقات ٨/ ٥٢١، ميزان الاعتدال ٣/ ٦٦).\n(^٢) إسناده حسن.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عصام بن رواد الجراح)، وهو خطأ، وصوابه: (عصام بن رواد بن الجراح) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٢٢/ ب)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٦٧/ أ)، ومطبوعة دار المعرفة (٥٧٨٠)، وإتحاف المهرة (٥٠٠٨)، وقد ورد على الصواب في الموضع الآخر من الكتاب (٧٩٦٤).","vol":"12","page":604},{"text":"٦٢١٧ - حدثنا عباس الدوري، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة (^١)، ح.\nوحدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا أبو عوانة، عن عبد الملك بن عمير، عن مصعب بن سعد، عن أبيه، قال: عادني النبي ﷺ وأنا مريض فقلت: يا رسول الله أوصي بمالي كله؟ قال:\n⦗٦٠٥⦘ \"لا\"، قلت: فالنصف؟ قال: \"لا\"، قلت: فالثلث؟ قال: \"نعم، والثلث كثير\".\nقال أبو الوليد: عادني رسول الله ﷺ في مرض مرضته (^٣).\n_________\n(^١) اليشكري.\n(^٢) الطيالسي.\n(^٣) إسناده صحيح، انظر تخريج الحديث رقم (٦٢١٩).","vol":"12","page":604},{"text":"٦٢١٨ - حدثنا يونس بن حبيب، قال: حدثنا بكر بن بكار (^١)، ح.\nوحدثنا الصغاني، قال: حدثنا السكن بن نافع (^٢)، قالا: حدثنا عبد الله ابن عون، عن عمرو بن سعد [¬*] قال: كنا جلوسًا مع حميد بن عبد الرحمن بسوق الرقيق، فقام من عندنا، ثم رجع، فقال: الله أكبر هذا آخر ثلاث من بني سعد، حدثني بهذا الحديث قال: مرض سعد بمكة فأتاه النبي ﷺ يعوده فقال: يا رسول الله إني أرهب أن أموت بالأرض التي هاجرت منها كما مات سعد بن خولة؛ فادع الله ﷿ أن يشفيني، فقال: اللهم اشف سعدًا مرتين أو ثلاثًا، فقال: يا رسول الله! مالي كثير وليس لي وارث إلا الكلالة، أفأوصي بمالي كله؟ قال: \"لا\"، قال: فأوصي بنصف مالي؟ قال: \"لا\"، قال: فأوصي بثلث مالي؟ قال: \"الثلث، والثلث كثير، إن صدقتك من مالك صدقة، وإن أكل امرأتك من طعامك صدقة، وإن نفقتك على أهلك صدقة، وإنك أن تدع أهلك\n⦗٦٠٦⦘ بعيش أو غنى خير من أن يتكففوا\" (^٣).\n_________\n(^١) القيسي، أبو عمرو البصري.\n(^٢) سكن بن نافع الباهلي قال عنه أبو حاتم: شيخ (الجرح والتعديل ٤/ ٢٨٨).\n(^٣) إسناده حسن، انظر تخريجه في الحديث الذي بعده.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوع (سعد) وكذلك الحديث (٦٢٢٠)، وفي الحديث التالي (٦٢١٩): سعيد، وهو الصواب، وهي على الصواب في النسخ الخطية [كوبريللو (٣/ ق ٢٢٣/ أ)، دار الكتب (٥/ ق ٦٧/ ب)]، وطبعة دار المعرفة (٥٧٨٢)، وانظر: صحيح مسلم: (١٦٢٨)، إتحاف المهرة (٥٠٠٨).","vol":"12","page":605},{"text":"٦٢١٩ - حدثنا الصغاني، قال: حدثنا عبيد الله بن عمر، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن عمرو بن سعيد، عن حميد ابن عبد الرحمن الحميري، عن ثلاثة من بني سعد بن مالك كلهم يحدث عن أبيه، كلهم يقول: مرض سعد بمكة، فأتاه النبي ﷺ يعوده، فقال: يا رسول الله إني أرهب أن أموت بالأرض التي هاجرت منها فذكر مثله سواء \"أهلك أغنياء، أو قال بخير، أو كما قال رسول الله ﷺ خير من تدعهم يتكففون الناس\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه مفرقًا عن أولاد سعد بن أبي وقاص، عامر، ومصعب، كما تقدم وذكرهم بصيغة الجميع كما هو الحال في هذا الإسناد (٣/ ١٢٥٣) في كتاب الوصية، باب الوصية بالثلث، من طريق محمد بن أبي عمر المكي، حدثنا الثقفي، عن أيوب السختياني به نحوه.","vol":"12","page":606},{"text":"٦٢٢٠ - حدثنا أبو داود الحراني، قال: حدثنا سليمان بن حرب، حدثنا حماد، عن أيوب، عن عمرو بن سعد، عن حميد بن عبد الرحمن، عن ثلاثة من ولد سعد، أن سعدًا مرض بمكة فأتاه، وذكر الحديث بمثله (^١).\n_________\n(^١) إسناده صحيح، وانظر ما قبله.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوع (سعد) وكذلك الحديث (٦٢١٨)، وفي الحديث السابق (٦٢١٩): سعيد، وهو الصواب، وهي على الصواب في النسخ الخطية [كوبريللو (٣/ ق ٢٢٣/ ب)، دار الكتب (٥/ ق ٦٨/ أ)] وطبعة دار المعرفة (٥٧٨٤)، وانظر: صحيح مسلم: (١٦٢٨)، إتحاف المهرة (٥٠٠٨).","vol":"12","page":606},{"text":"٦٢٢١ - حدثنا موسى بن إسحاق القواس، قال: حدثنا وكيع،\n⦗٦٠٧⦘ قال: حدثنا هشام بن عروة، عن أبيه، عن ابن عباس، قال: وددت أن النَّاس غضوا من الثلث إلى الربع في الوصية، لأن رسول الله ﷺ قال: \"الثلث كبير أو كثير\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٣) في كتاب الوصية، باب الوصية بالثلث، من طريق عيسى بن يونس وأبي كريب عن وكيع، ومن طريق أبي كريب، حدثنا ابن نمير كلهم عن هشام بن عروة بهذا الإسناد بتمامه. وقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٦٩) في كتاب الوصايا، باب الوصية بالثلث، من طريق سفيان، عن هشام بن عروة به نحوه.","vol":"12","page":606},{"text":"٦٢٢٢ - حدثنا أبو الأزهر (^١)، قال: حدثنا ابن نمير، عن هشام ابن عروة، عن أبيه، عن ابن عباس، قال: لو أن الناس غضوا من الثلث إلى الربع؛ لأن رسول الله ﷺ قال: \"الثلث كبير\" (^٢).\nمن هنا لم يخرجاه.\n_________\n(^١) أحمد بن الأزهر بن منيع.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":607},{"text":"٦٢٢٣ - حدثنا الصغاني وأبو أمية قالا: حدثنا الحسين بن محمد، قال: حدثنا جرير بن حازم، عن عمه جرير بن زيد، عن عامر بن سعد، عن أبيه، قال: قلت يا رسول الله أوصي بمالي كله؟ قال: \"لا\"، قلت: بثلثيه، قال: \"لا\"، وذكر الحديث (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٢١٩).","vol":"12","page":607},{"text":"٦٢٢٤ - حدثنا أبو داود الحراني وأبو أمية، قالا: حدثنا عفان، حدثنا همام، قال: حدثنا قتادة، عن يونس بن جبير أبي غَلَّاب، عن محمد بن سعد، عن أبيه، أن النبي ﷺ دخل عليه بمكة، وليس له إلا ابنة، قال: فقلت إنه ليست لي إلا ابنة واحدة؛ أفأوصي بمالي كله؟ قال النبي ﷺ: \"لا\"، وذكر الحديث (^١).\n_________\n(^١) إسناده حسن، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه النسائي في سننه (الصغرى ٦/ ٢٤٤) في كتاب الوصايا، باب الوصية بالثلث، من طريق محمد ابن المثنى، حدثنا حجاج بن المنهال، حدثنا همام فذكره بتمامه.","vol":"12","page":608},{"text":"٦٢٢٥ - حدثنا علي بن حرب، قال: حدثنا محمد بن فُضيل (^١)، عن عطاء بن السائب، عن أبي عبد الرحمن السلمي (^٢)، ح.\nقال: وحدثنا وكيع، عن هشام بن عروة، عن أبيه، كلاهما (^٣)، عن سعد، قال: مرضت مرضًا شديدًا عادني فيه النبي ﷺ فقال: \"هل أوصيت؟ \" قلت: نعم، قال: \"كيف؟ \" قلت: بمالي كله، قال: \"ما\n⦗٦٠٩⦘ تركت لورثتك؟ \" قلت إني تركت ورثتي بخير، قال: فما زال يناقصني فقال: \"أوصي بالثلث والثلث كثير\" (^٤).\n_________\n(^١) الضبي.\n(^٢) من هذا الطريق أخرجه الترمذي في جامعه (٣/ ٢٩٦) في كتاب الجنائز، باب ما جاء في الوصية بالثلث والربع، من طريق قتيبة، حدثنا جرير، عن عطاء بن السائب به بتمامه. وقال بعده: حديث سعد حديث حسن صحيح.\n(^٣) ومن هذا الطريق أخرجه النسائي في سننه (الصغرى ٦/ ٢٤٣) في كتاب الوصايا، باب الوصية بالثلث، من طريق إسحاق بن إبراهيم، قال: حدثنا وكيع به فذكره بنحوه.\n(^٤) إسناده حسن، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":608},{"text":"٦٢٢٦ - حدثنا قربزان (^١)، قال: حدثنا يحيى بن سعيد، قال: حدثنا الجعيد، قال: حدثتني عائشة بنت سعد، قالت: قال سعد: اشتكيت شكوى لي بمكة فجاءني رسول الله ﷺ يعودني. وذكر الحديث (^٢).\n_________\n(^١) عبد الرحمن بن محمد بن منصور.\n(^٢) هذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ١٠/ ١٢٠) في كتاب المرض، باب وضع اليد على المريض، من طريق المكي بن إبراهيم، أخبرنا الجعيد به فذكره كاملًا. وفيه رقية النبي ﷺ لأبيها، قال ابن حجر: وإسناد هذا الحديث عاليًا.","vol":"12","page":609},{"text":"٦٢٢٧ - حدثنا أبو داود السجزي، وإسماعيل القاضي، وأبو داود الحراني، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة (^١)، عن أبي المهلب (^٢)، عن عمران بن حصين، أن رجلًا أعتق ستة أعبد له عند موته، لم يكن له مال غيرهم، فبلغ ذلك النبي ﷺ، فدعا بهم رسول الله ﷺ، فَجَزَّأَهم ثلاثة، ثم أَقْرع بينهم\n⦗٦١٠⦘ فَأعْتق اثنين، وأَرَقّ أربعة، وقال له قولًا سديدًا (^٣).\n_________\n(^١) عبد الله بن زيد الجرمي.\n(^٢) الحَرمي البصري، اختلف في اسمه.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٨) في كتاب الإيمان، باب من أعتق شركًا له في عبد، من طريق إسماعيل بن علية والثقفي وحماد جميعًا عن أيوب به إلا أن مسلمًا ساق الإسناد وأحال بالمتن على رواية ابن علية، وأبو عوانة ذكر الإسناد والمتن معًا.\nوقد أخرجه أبو داود في سننه (٤/ ٢٦٦) في كتاب العتق، باب فيمن أعتق عبيدًا له لم يبلغهم الثلث، من طريق سليمان بن حرب به بتمامه، دون قوله: \"وقال قولًا سديدًا\".","vol":"12","page":609},{"text":"٦٢٢٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، ح.\nوحدثنا الصغاني، وإسماعيل القاضي، قالا: حدثنا عارم (^٢)، قالا: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي المهلب، عن عمران ابن حصين، أن رجلًا أعتق ستة مماليك له عند الموت، فأقرع النبي ﷺ بينهم، فأعتق اثنين، وأرَقّ أربعة (^٣).\nقال بعض الناس: في هذا الحديث دليل على أن المريض إذا تصدق بماله على من كان أنه يُنَفَّذ منه الثلث، ويجعل المال ثلاثة أثلاث، فيعطى\n⦗٦١١⦘ المتصدق عليه الثلث منه جملة بعدما يقرعه هو وورثة الميت. وذكر قصة طويلة.\nروى الحديث يزيد بن زريع، عن هشام بن حسان، عن محمد بن سيرين، عن عمران بن حصين (^٤).\n_________\n(^١) الطيالسي.\n(^٢) محمد بن الفضل.\n(^٣) إسناده صحيح، وقد أخرجه الطيالسي في مسنده (ص ١١٣)، من طريق حماد بن زيد به بتمامه. وقد تقدم تخريجه في الحديث الذي قبله.\n(^٤) إسناده معلق، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٩) في كتاب الإيمان، باب من أعتق شركًا له في عبد، موصولًا قال: وحدثنا محمد بن المنهال الضرير، وأحمد بن عبده، قالا: حدثنا يزيد بن زريع، بإسناده، عن النبي ﷺ بمثل حديث حماد بن زيد.","vol":"12","page":610},{"text":"<span data-type='title' id=toc-917>باب إباحة الرجوع في التَّدبِيْر (^١)، والدليل على أنها وصية، وأن الموصي بشيء له أن يرجع عنه متى ما أحب، وعلى أن الموصي بماله كله مردود يوم يوصي</span>\n_________\n(^١) هو تعليق عتق المملوك بموت سيده. (النهاية ٢/ ٩٨).","vol":"12","page":612},{"text":"٦٢٢٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا حماد ابن زيد، عن عمرو بن دينار، عن جابر أن النبي ﷺ قال: \"من يشتريه مني\" فاشتراه نعيم (^٢) بثمانمائة. قال جابر: غلامًا قبطيًّا مات عام أول (^٣).\n_________\n(^١) الطيالسي.\n(^٢) ابن عبد الله العدوي، الملقب بالنحام، كما سيأتي مصرحًا به في الحديث رقم (٦٢٣١).\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٩) في كتاب الإيمان، باب جواز بيع المدبر، من طريق سليمان بن داود العتكي، حدثنا حماد بن زيد بإسناده مرفوعًا نحوه. وقد أخرجه الطيالسي في مسنده (ص ٢٤١).","vol":"12","page":612},{"text":"٦٢٣٠ - حدثنا يوسف القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن عمرو بن دينار، عن جابر أن رجلًا (^١) من الأنصار أعتق غلامًا (^٢) له عن دُبَرٍ، ولم يكن له مال غيره، فبلغ ذلك\n⦗٦١٣⦘ النبي ﷺ فقال: \"من يشتريه مِنِّي\"، فباعه نعيم بن عبد الله بثمان مائة درهم، فدفعها إليه، قال جابر: عبدًا قبطيًّا مات عام أول (^٣).\n_________\n(^١) هو أبو مذكور الأنصاري كما سيأتي التصريح باسمه في الحديث رقم (٦٢٣٦).\n(^٢) اسمه يعقوب كما سيأتي في الحديث رقم (٦٢٣٦).\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":612},{"text":"٦٢٣١ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: حدثنا سفيان ابن عيينة، ح.\nوحدثنا الدَّبَري، عن عبد الرزاق، عن ابن عيينة سمع عمرو جابرًا يقول: دَبَّر رجل من الأنصار غلامًا له، لم يكن له مال غيره، فباعه رسول الله ﷺ، قال جابر: فاشتراه ابن النَّحَّام؟ عبدًا قبطيًّا، مات عام أول في إمارة ابن الزبير (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٩) في كتاب الأيمان باب جواز بيع المدّبر، من طريق أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم عن ابن عيينة به بتمامه.","vol":"12","page":613},{"text":"٦٢٣٢ - حدثنا الصغاني، قال: حدثنا أبو النضر (^١)، قال: أخبرنا شعبة، عن عمرو بن دينار سمع جابرًا يقول: أعتق رجل منا غلامًا له عن دُبر، فدعا رسول الله ﷺ فباعه، قال جابر: إنما مات عام أول (^٢).\n_________\n(^١) هشام بن القاسم.\n(^٢) إسناده صحيح.","vol":"12","page":613},{"text":"٦٢٣٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عمرو بن دينار سمع جابر يقول: باع رسول الله ﷺ\n⦗٦١٤⦘ مُدَبَّرًا (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه أبو داود الطيالسي في مسنده (ص ٥٩) وقد تقدم تخريجه في الحديث رقم (٦٢٣١، ٦٢٢١).","vol":"12","page":613},{"text":"٦٢٣٤ - حدثنا البرتي أبو العباس القاضي (^١)، قال: حدثنا أبو معمر (^٢)، قال: حدثنا عبد الوارث، قال: حدثنا أيوب.\nوحدثنا الدَّبَري، عن عبد الرزاق، عن معمر، عن أيوب، عن عمرو ابن دينار، عن جابر أن رجلًا من الأنصار أعتق عبدًا له عن دُبُر، لم يكن يجد مالًا غيره، فقال رسول الله ﷺ: \"من يشتريه مني؟ \" فاشتراه نعيم بن عبد الله بثمان مائة درهم، قال: فدفع ثمنه إليه (^٣).\n_________\n(^١) أحمد بن عيسى.\n(^٢) عبد الله بن عمرو بن أبي الحجاج.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٣١، ٦٢٢٩).","vol":"12","page":614},{"text":"٦٢٣٥ - حدثنا الدَّبري، عن عبد الرزاق، عن ابن جريج، حدثني عمرو بن دينار أنه سمع جابر بن عبد الله يقول: أعتق رجل على عهد رسول الله ﷺ عبدًا له -ليس له مال غيره- عن دبر (^١) فقال النبي ﷺ: \"من يبتاعه مني\"، فقال: نعيم بن عبد الله: ها نبتاعه، فابتاعه. قال عمرو: قال جابر: غلامًا قبطيًّا مات عام أول (^٢).\n_________\n(^١) في (ل) (عن دبر منه).\n(^٢) إسناده صحيح، وهو بهذا اللفظ من زوائد أبي عوانة على مسلم.","vol":"12","page":614},{"text":"٦٢٣٦ - حدثنا أبو العباس الغَزّي، قال: حدثنا الفريابي (^١)، ح.\nوحدثنا الصغاني، قال: حدثنا قبيصة، قالا: حدثنا سفيان، عن أبي الزبير، عن جابر أن رجلًا من الأنصار يقال له أبو مذكور دبَّر غلامًا له يقال له يعقوب القِبْطي، فبلغ ذلك النبي ﷺ فقال: \"ألك مال غيره؟ \" قال: لا، قال: \"من يشتريه مني؟ \" قال: فاشتراه نعيم بن النَّحَّام بثمان مائة درهم، ودفعها إليه (^٢).\n_________\n(^١) يوسف.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٩٠) في كتاب الإيمان، باب من أعتق شركًا له في عبد، من طريق الليث بن سعد، عن أبي الزبير، عن جابر (ساق الإسناد ولم يسق المتن) وقال: نحو حديث حماد، عن عمرو بن دينار، وسيأتي تصريح أبي الزبير بالسماع من جابر في الحديث رقم (٦٢٣٨).","vol":"12","page":615},{"text":"٦٢٣٧ - حدثنا الجرجاني (^١)، قال: أخبرنا عبد الرزاق، قال: أخبرنا سفيان، عن أبي الزبير، عن جابر بمثله بثمان مائة درهم، فقال النبي ﷺ: \"انفقها على نفسك، فإن كان فضلًا فعلى أقاربك، فإن كان فضلًا فاقسمه هاهنا وهاهنا\" (^٢).\n_________\n(^١) الحسن بن يحيى العبدي.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٢٣٦) وأبو الزبير صرح بالسماع كما سيأتي في الحديث الذي بعده.","vol":"12","page":615},{"text":"٦٢٣٨ - حدثنا بشر بن موسى (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: عمرو بن دينار وأبو الزبير أنهما سمعا جابر ابن عبد الله يقول: دبَّر رجل من الأنصار غلامًا له ليس له مال غيره فباعه النبي ﷺ، فاشتراه نعيم بن النَّحَّام.\nقال عمرو: قال جابر: عبدًا قبطيًّا مات عام أول في إمارة ابن الزبير.\nزاد أبو الزبير اسمه يعقوب القبطي (^٢).\n_________\n(^١) ابن عميرة.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٣٦).","vol":"12","page":616},{"text":"٦٢٣٩ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا مسدد، قالا: حدثنا إسماعيل ابن علية، عن أيوب، عن أبي الزبير، عن جابر أن رجلًا من الأنصار يقال له أبو مذكور أعتق غلامًا له يقال له: يعقوب عن دُبُر، فذكر مثله وزاد قال: إذا كان أحدكم فقيرًا فليبدأ بنفسه، فإن كان فيها فضل فعلى عياله، فإن كان فيها فضل فعلى ذي قرابته، أو على ذي رحمه، فإن كان فضلًا فهاهنا وهاهنا (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٣٦).","vol":"12","page":616},{"text":"٦٢٤٠ - حدثنا ابن أبي مسرة (^١)، قال: حدثنا المقري (^٢)، قال:\n⦗٦١٧⦘ حدثنا الليث بن سعد، عن أبي الزبير، عن جابر، عن النبي ﷺ، ح.\nوحدثنا الحارث بن أبي أسامة، قال: حدثنا يونس بن محمد، قال: حدثنا الليث بن سعد، عن أبي الزبير، كان جابر ابن عبد الله، قال: أعتق رجل من بني عُذْرة عبدًا له عن دبر، فبلغ ذلك رسول الله ﷺ فقال: \"ألك مال غيره؟ \" فقال: لا، فقال رسول الله ﷺ: \"من يشتريه مني؟ \" فاشتراه نعيم بن عبد الله النحام العدوي بثمان مائة درهم، فجاء بها رسول الله ﷺ فدفعها إليه، ثم قال: \"ابدأ بنفسك فتصدق عليها، فإن فضل شيء فلأهلك، فإن فضل عن أهلك شيء ففي ذي قرابتك، فإن فصل عن ذي قرابتك فهكذا وهكذا، يقول: فبين يديك، وعن يمينك، وعن شمالك\" (^٣).\n_________\n(^١) عبد الله بن أحمد.\n(^٢) عبد الله بن يزيد.\n(^٣) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٨٩) في كتاب الإيمان، باب جواز بيع المدبر، من طريق قتيبة وسعيد بن رمح، عن الليث به، ساق مسلم الإسناد وأحال بالمتن على رواية حماد عن عمرو بن دينار به.","vol":"12","page":616},{"text":"٦٢٤١ - حدثنا عمار بن رجاء، قال: حدثنا يزيد بن هارون، عن الحسين بن ذكوان المعلم، قال: حدثني عطاء، عن جابر أن رجلًا منا أعتق غلامًا له عن دُبُر منه، فاحتاج، قال النبي ﷺ: \"من يشتريه مني؟ \" فاشتراه نعيم بن عبد الله النَّحَّام بثمان مائة درهم، فأخذه، فدفعها إليه (^١).\n⦗٦١٨⦘ لم يقُل (^٢) هذه اللفظة فاحتاج أحد.\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٩٠) في كتاب الإيمان، باب من أعتق شركًا له في عبد، من طريق عبد الله بن هاشم، حدثنا يحيى بن سعيد عن =\n⦗٦١٨⦘ = الحسين بن ذكوان المعلم به، وساق الإسناد، ولم يذكر المتن.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٦٥) في كتاب الاستقراض، باب من باع مال المفلس أو المعدم، من طريق يزيد بن زريع، حدثنا حسين المعلم به نحوه.\n(^٢) في (ل): (قال أبو عوانة: فاحتاج لعله لم يقله أحد من أصحاب عطاء عن جابر من الثقات في طرق حديث جابر والله أعلم).","vol":"12","page":617},{"text":"٦٢٤٢ - حدثنا مسلم بن الحجاج أبو الحسين إملاء ببغداد (^١)، قال: حدثنا أبو غسان المِسَمعي (^٢)، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي (^٣)، عن مطر (^٤)، عن عطاء بن أبي رباح، وأبي الزبير، وعمرو ابن دينار، أن جابر بن عبد الله حدثهم أن رجلًا أعتق مملوكه إن حدث به حدث، فدعا به النبي ﷺ فباعه من نعيم بن عبد الله أخي بني عدي بن كعب (^٥).\n_________\n(^١) النيسابوري.\n(^٢) مالك بن عبد الواحد.\n(^٣) هشام بن أبي عبد الله الدَّستوائي.\n(^٤) الورّاق.\n(^٥) إسناده حسن، ورواية مطر عن عطاء ضعيفة، لكن رواه عن غير عطاء وهو صدوق.\nوقد أخرجه مسلم في صحيحه (٣/ ١٢٩٠) في كتاب الأيمان، باب بيع المدبر، من طريق أبي غسان المسمعي، حدثنا معاذ بن هشام به؛ إلا أن مسلم لم يذكر المتن، بل =\n⦗٦١٩⦘ = أحال على رواية حماد بن زيد وابن عيينة عن عمرو به بمعناه.","vol":"12","page":618},{"text":"٦٢٤٣ - أخبرني العباس بن الوليد بن مزيد، حدثني أبي (^١)، قال: حدثنا الأوزاعي، قال: حدثنا عطاء بن أبي رباح، قال: سمعت جابر ابن عبد الله قال: جعل رجل لغلامه العتق من بعده، فباعه رسول الله ﷺ، ثم دفع إليه ثمنه، وقال: أنت إلى ثمنه أحوج والله عنه غني (^٢).\n_________\n(^١) الوليد بن مزيد البيروتي.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٤١).","vol":"12","page":619},{"text":"٦٢٤٤ - حدثنا عباس الدوري، وأبو داود الحراني، قالا: حدثنا محاضر بن المورِّع، قال: حدثنا الأعمش، عن سلمة بن كهيل، عن عطاء، عن جابر، قال: أعتق رجل من الأنصار غلامًا له عن دبر يسمى مذكور قِبطي، وكان محتاجًا، وكان عليه دين، فباعه رسول الله ﷺ بثمان مائة درهم، فأعطاه، فقال: \"إقض دينك، وأنفق على عيالك\" (^١).\n_________\n(^١) إسناده حسن، والأعمش مدلس وقد عنعن، وقد تقدم تخريجه في الحديث رقم (٦٢٤١).","vol":"12","page":619},{"text":"٦٢٤٥ - حدثنا علي بن حرب، قال: حدثنا محمد بن عبيد، قال: حدثنا إسماعيل بن أبي خالد، ح.\nوحدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا هشيم، عن عبد الملك بن أبي سليمان، وإسماعيل بن أبي خالد (^١)، عن\n⦗٦٢٠⦘ سلمة بن كهيل، عن عطاء، عن جابر، أن النبي ﷺ باع مدبرًا ذكرًا (^٢).\nوحدثنا الأحمسي (^٣)، عن وكيع، ح.\nوحدثنا هلال بن العلاء قال: حدثنا عمرو الناقد، قال: حدثنا وكيع، عن أبي عمر بن العلاء، عن عطاء، عن جابر، أن النبي ﷺ باع مدبرًا.\n_________\n(^١) العَرْزَمي.\n(^٢) إسناده ضعيف، وهو بهذا السياق من زوائد أبي عوانة على مسلم.\n(^٣) محمد بن إسماعيل.","vol":"12","page":619},{"text":"٦٢٤٦ - حدثنا أحمد بن شعيب النسائي، قال: حدثنا قتيبة، قال: حدثنا المغيرة بن عبد الرحمن (^١)، عن عبد المجيد بن سهل (^٢)، عن عطاء ابن أبي رباح، عن جابر بن عبد الله، أن رجلًا من الأنصار أعتق غلامًا له عن دبر، وكان محتاجًا، فذكر ذلك لرسول الله ﷺ فدعاه فقال: \"أعتقت غلامك؟ \" قال: نعم، فقال النبي ﷺ: \"أنت أحوج إليه\" ثم قال: \"من يشتريه؟ \" قال نعيم بن عبد الله: أنا، فاشتراه، فأخذ النبي ﷺ ثمنه فدفع إلى صاحبه (^٣).\n⦗٦٢١⦘ حدثني أبو زكريا الأعرج، قال: حدثنا قتيبة بمثله.\n_________\n(^١) ابن عبد الله القرشي.\n(^٢) ابن عبد الرحمن بن عوف.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٩٠) في كتاب الأيمان من طريق قتيبة بن سعد به ذكر الإسناد ولم يذكر المتن، انظر الفائدة في الحديث رقم (٦٢٤٨). =\n⦗٦٢١⦘ = وأخرجه النسائي في سننه (الكبرى ٣/ ١٩١) في كتاب العتق، باب التدبير، من طريق قتيبة عنه به بتمامه.","vol":"12","page":620},{"text":"٦٢٤٧ - حدثنا إبراهيم بن دَنُوقَا (^١)، والصغاني (^٢)، وجعفر بن الهذيل (^٣)، ودُوست (^٤)، وأبو زيد بن طريف (^٥)، قالوا: حدثنا محمد بن طريف (^٦)، قال: حدثنا ابن إدريس (^٧)، عن أبيه (^٨)، عن حبيب بن أبي ثابت، عن عطاء بن أبي رباح، عن جابر بن عبد الله أن النبي ﷺ باع مدبرًا (^٩).\n_________\n(^١) هو إبراهيم بن عبد الرحيم بن دنوقا البغدادي أبو إسحاق.\n(^٢) محمد بن إسحاق.\n(^٣) جعفر بن محمد بن الهذيل، الكوفي.\n(^٤) هو أحمد بن سهل التستري، ويقال له: دُرُست -بضم الدال والراء-.\n(كشف النقاب ١/ ١٩٣).\n(^٥) أبو زيد بن محمد بن طريف الكوفي.\n(^٦) البجلي.\n(^٧) عبد الله بن إدريس الأودي.\n(^٨) إدريس بن يزيد الأودي.\n(^٩) إسناده حسن، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":621},{"text":"٦٢٤٨ - حدثنا الصغاني، قال: أخبرنا علي بن معبد، ح.\nوحدثنا أبو أمية، قال: حدثنا زكريا بن عدي، قالا: حدثنا عبيد الله بن\n⦗٦٢٢⦘ عمرو، عن عبد الكريم (^١)، عن عطاء، عن جابر أن رجلًا أعتق غلامًا له عن دبر منه، فاحتاج مولاه، فأمر رسول الله ﷺ ببيعه، فباعه بثمان مائة درهم (^٢).\n_________\n(^١) ابن مالك الجزري.\n(^٢) إسناده حسن، وهذا الحديث من زوائد أبي عوانة على مسلم. وقد أخرجه النسائي في سننه (الكبرى ٣/ ١٩٢) في كتاب العتق، باب التدبير، من طريق هلال ابن العلاء، قال: حدثني أبي، حدثنا عبيد الله، عن عبد الكريم به نحوه.","vol":"12","page":621},{"text":"<span data-type='title' id=toc-918>باب الدليل على أن من مات بغير وصية، وله ولد تصدق عنه، لتكونن له كفارة بتركه الوصية</span>","vol":"12","page":623},{"text":"٦٢٤٩ - حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم (^١)، قال: أخبرنا محمد بن جعفر، قال: أخبرنا العلاء (^٢)، عن أبيه (^٣)، عن أبي هريرة قال: قال رجل للنبي ﷺ: إن أبي مات وترك مالا، ولم يوص، فهل يكفر عنه أن أتصدّق عنه؟ قال: \"نعم\" (^٤).\n_________\n(^١) سعيد.\n(^٢) ابن عبد الرحمن.\n(^٣) عبد الرحمن بن يعقوب الحرقي المدني.\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٤) في كتاب الوصية، باب وصول ثواب الصدقات إلى البيت، من طريق يحيى بن أيوب، وقتيبة بن سعيد، وعلي ابن حجر جميعًا قالوا: حدثنا إسماعيل بن جعفر، عن العلاء به بتمامه.","vol":"12","page":623},{"text":"٦٢٥٠ - حدثنا محمد بن يحيى، قال: حدثنا يحيى بن صالح (^١)، قال: حدثنا سليمان (^٢)، قال: حدثنا العلاء، عن أبيه، عن أبي هريرة أن رجلًا قال للنبي ﷺ: إن أبي مات ولم يوص، فهل يكفر عنه أن أتصدَّق عنه؟ قال: \"نعم\" (^٣).\n_________\n(^١) الوحاظي، الحمصي.\n(^٢) ابن بلال التيمي.\n(^٣) إسناده حسن، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":623},{"text":"٦٢٥١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا أنس بن عياض، عن هشام بن عروة، عن أبيه، عن عائشة أن رجلًا أتى النبي ﷺ فقال: يا رسول الله إن أمي افْتُتِلَت (^١) نفسها ولم توص، وأظنها لو تكلمت تصدَّقت أفلها أجر إن تصدقت عنها؟ قال: \"نعم\" (^٢).\n_________\n(^١) أي ماتت فجأة وأخذت نفسُها فَلْتَة. (النهاية ٣/ ٤٦٧).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٤) في كتاب الوصية، باب وصول ثواب الصدقات إلى الميت، من طريق محمد بن بشر، حدثنا هشام بن عروة به بتمامه.","vol":"12","page":624},{"text":"٦٢٥٢ - حدثنا محمد بن عبد الوهاب (^١)، قال: حدثنا [جعفر] (^٢) ابن عون (^٣)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة، أن رجلًا جاء إلى النبي ﷺ فقال: إن أمي افْتُتِلَت نفسها، وأظن أنّها لو تكلمت تصدَّقت، فهل لها أجر إن تصدقت عنها؟ قال: \"نعم\" (^٤).\n_________\n(^١) الفرّاء.\n(^٢) في الأصل يعقوب، وهو خطأ وما أثبته من (ل).\n(^٣) جعفر بن عون بن جعفر بن عمرو المخزومي.\n(^٤) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله. ومسلم ساق ولم يذكر المتن وأحال به على رواية: (وأبو عوانة ذكر الإسناد والمتن معًا).","vol":"12","page":624},{"text":"٦٢٥٣ - حدثنا علي بن عبد العزيز (^١)، قال: حدثَنا ابن الأصبهاني (^٢)، قال: حدثنا علي بن مسهر، عن هشام، عن أبيه، عن عائشة أن رجلًا قال\n⦗٦٢٥⦘ لرسول الله ﷺ: إن أمي افْتُتِلَت نفسها، ولو تكلمت لتصدقت فهل لها أجر إن تصدَّقت عنها؟ قال النبي ﷺ: \"نعم\" (^٣).\nقال مسلم: رواه أبو أسامة، وشعيب بن إسحاق، وروح بن القاسم، وجعفر بن عون، وعلي بن مسهر، ومحمد بن بشر كلهم عن هشام متصلًا مرفوعًا. فأما أبو أسامة وروح ففي حديثهما (فهل لي أجر) كما قال يحيى بن سعيد، وأما شعيب (^٤) وجعفر (فلها أجر) كرواية ابن بشر (^٥).\n_________\n(^١) البغوي.\n(^٢) محمد بن سعيد (حمدان).\n(^٣) إسناده حسن، وقد تقدم تخريجه في الحديث الذي قبله.\n(^٤) في (ل) (شعبة).\n(^٥) انظر صحيح مسلم (٣/ ١٢٥٤).","vol":"12","page":624},{"text":"٦٢٥٤ - حدثنا محمد بن حيّويه، قال: حدثنا مطرف، والقعنبي، عن مالك، عن هشام بن عروة، عن أبيه، عن عائشة، أن رجلًا قال للنبي ﷺ: إنَّ أُمِّي افتُتِلت نفسها وأظنُّها لو تكلمت لتصدقت، أفاتصدق عنها؟ فقال رسول الله ﷺ: \"نعم؛ فتصدَّق\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٥١).","vol":"12","page":625},{"text":"٦٢٥٥ - حدثنا عمار بن رجاء، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة، أن رجلًا قال للنبي ﷺ: إن أمِّي ماتت، وأظنها لو تكلمت\n⦗٦٢٦⦘ لتصدَّقت فهل لها من أجر إن تصدَّقت عنها؟ قال: \"نعم\" (^١).\nقال سفيان: وحفظ النَّاس عن هشام كلمة لم أحفظها، هذه الكلمة [أنه قال: قالت: إن أمي افتتلت نفسها فماتت ولم أحفظها، هذه الكلمة] (^٢). عن هشام أخبرنيها أيوب السختياني، عن هشام ابن عروة.\n_________\n(^١) إسناده صحيح، تقدم تخريجه.\n(^٢) ما بين المعكوفتين من (ل).","vol":"12","page":625},{"text":"<span data-type='title' id=toc-919>[بيان] انقطاع العمل عن الميت إلا من ثلاثة، من صدقة حبيسة (^١) جارية، ومن علم ينتفع به، ومن ولد صالح يدعو له</span>\n_________\n(^١) يعني موقوفة. (النهاية ١/ ٣٢٨).","vol":"12","page":627},{"text":"٦٢٥٦ - حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم، قال: حدثنا محمد بن جعفر، ح.\nوحدثنا محمد بن يحيى أيضًا، قال: حدثنا الحميدي، قال: أخبرنا عبد العزيز بن أبي حازم، قال: حدثني العلاء وقال محمد بن جعفر: أخبرني العلاء، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"من دعَا إلى هدى كان له من الأجر مثل أجور من اتبعه، لا ينقص ذلك من أجورهم شيئًا، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من اتبعه لا ينقص ذلك من آثامهم شيئًا\".\nوفي حديث عبد العزيز: \"ومن دعا إلى ضلالة فعليه من الإثم بمثله\" (^١).\n_________\n(^١) إسناده صحيح، أخرجه مسلم في صحيحه (٤/ ٢٠٦٠، ح ٢٦٧٤) من طريق العلاء به وقد أخرجه ابن ماجه في سننه (١/ ٧٥) في المقدمة، باب من سنّ سنة حسنة أو سيئة، من طريق محمد بن عثمان العثماني، حدثنا عبد العزيز بن أبي حازم به بتمامه.","vol":"12","page":627},{"text":"٦٢٥٧ - حدثنا الربيع بن سليمان، قال: أخبرنا ابن وهب قال: حدثني سليمان بن بلال، عن العلاء بن عبد الرحمن، عن أبيه، عن\n⦗٦٢٨⦘ أبي هريرة، أن رسول الله ﷺ قال: \"إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة أشياء، من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعوا له\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٥) في كتاب الوصية، باب ما يلحق الإنسان في الثواب بعد وفاته، من طريق إسماعيل بن جعفر، عن أبيه به.\nوقد أخرجه أبو داود في سننه (٣/ ٣٠٠) في كتاب الوصايا، باب ما جاء في الصدقة عن الميت، من طريق الربيع بن سليمان، عن ابن وهب به بتمامه.","vol":"12","page":627},{"text":"٦٢٥٨ - حدثنا محمد بن يحيى (^١)، قال: حدثنا إبراهيم بن حمزة (^٢)، قال: حدثنا عبد العزيز بن أبي حازم، عن العلاء، ح.\nوحدثنا محمد بن يحيى أيضًا، والصغاني، قالا: حدثنا ابن أبي مريم، قال: حدثنا محمد بن جعفر، أخبرني العلاء، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة، صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعوا له\" (^٣).\n_________\n(^١) الذهلي.\n(^٢) ابن محمد الزبيري، المدني، أبو إسحاق.\n(^٣) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٥٥) في كتاب الوصية، باب ما يلحق الإنسان من الثواب بعد وفاته، من طريق إسماعيل بن جعفر، عن العلاء، عن أبيه، به بتمامه. وقد أخرجه أبو داود في سننه كما تقدم في الحديث الذي قبله.","vol":"12","page":628},{"text":"<span data-type='title' id=toc-920>مبتدأ أبواب في النذور</span>","vol":"12","page":629},{"text":"<span data-type='title' id=toc-921>باب الخبر الموجب على الولد إذا نذر أبواه نذرًا أن يقضيه عنهما إذا ماتا ولم يقضيانه</span>","vol":"12","page":629},{"text":"٦٢٥٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أخبرني مالك، ح.\nوحدثنا محمد بن حيويه، قال: أخبرنا مطرف، قال: أخبرنا مالك، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس، أن سعد بن عبادة استفتى رسول الله ﷺ فقال: إنَّ أمي ماتت وعليها نذر لم تقضه، فقال رسول الله ﷺ: \"اقضه عنها\" (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٠) في كتاب النذر، باب الأمر بقضاء النذر، من طريق يحيى بن يحيى، ومحمد، وقتيبة بن سعيد، جميعًا عن الليث، عن ابن شهاب به بتمامه.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٥/ ٣٨٨) كتاب الوصايا، باب ما يستحب لمن توفي فجأة أن يتصدقوا عنه، وقضاء النذر عن الميت، من طريق عبد الله بن يوسف، أخبرنا مالك، عن ابن شهاب به بتمامه.","vol":"12","page":629},{"text":"٦٢٦٠ - حدثنا الصغاني، قال: حدثنا إسحاق بن عيسى، قال: حدثنا مالك، والليث وسفيان بن عيينة، عن الزهري وإسناده مثله (^١).\n_________\n(^١) إسناده صحيح، وانظر ما قبله.","vol":"12","page":629},{"text":"٦٢٦١ - حدثنا محمد بن مُهِل، ومحمد بن إسحاق بن الصباح، والدبري (^١)، الصنعانيون، وحمدان السلمي، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس أن سعد بن عبادة سأل رسول الله ﷺ عن نذر كان على أمه فأمر بقضائه (^٢).\n_________\n(^١) إسحاق بن إبراهيم.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":630},{"text":"٦٢٦٢ - حدثنا الصغاني، قال: حدثنا هناد السَّري، قال: حدثنا عَبْدَة (^١)، عن هشام بن عروة، عن بكر بن وائل عن الزهري، عن عبيد الله ابن عبد الله، عن ابن عباس، أن سعد بن عبادة استفتى رسول الله ﷺ فقال: إنَّ أمي ماتت وعليها نذر لم تقضه، قال: \"أقضه عنها\" (^٢).\n_________\n(^١) ابن سليمان.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٥٩).","vol":"12","page":630},{"text":"٦٢٦٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة [عن ابن عباس] (^١)، أن سعد بن عبادة استفتى رسول الله ﷺ في نذر\n⦗٦٣١⦘ على أمه، ماتت قبل أن تقضيه، فقال رسول الله ﷺ: \"اقضيه عنها\" (^٢).\n_________\n(^١) ما بين المعكوفتين من (ل). علمًا أن النسخة الأصلية وضع الناسخ علامة تضبيب فوق عبيد الله.\n(^٢) إسناده صحيح. وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.","vol":"12","page":630},{"text":"٦٢٦٤ - حدثنا عباس الدوري، قال: حدثنا يعقوب (^١)، قال: حدثنا أبي (^٢)، عن صالح (^٣)،. عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس، قال: استفتى سعد بن عبادة رسول الله ﷺ في نذر كان على أمه، فتوفيت قبل أن تقضيه، فقال رسول الله ﷺ: \"اقضي عنها\" (^٤).\n_________\n(^١) ابن إبراهيم بن سعد الزهري.\n(^٢) إبراهيم بن سعد.\n(^٣) ابن كيسان.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٥٩).","vol":"12","page":631},{"text":"٦٢٦٥ - حدثنا شعيب بن شعيب بن إسحاق، قال: حدثنا مروان ابن محمد، قال: حدثنا الليث، قال: حدثني ابن شهاب، عن عبيد الله ابن عبد الله، عن ابن عباس أنه قال: استفتى سعد بن عبادة رسول الله ﷺ في نذر كان على أمه، توفيت قبل أن تقضيه، فقال رسول الله ﷺ: \"اقضي عنها\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٥٩).","vol":"12","page":631},{"text":"٦٢٦٦ - حدثنا بشر بن موسى، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا الزهري، عن عبيد الله بن عبد الله، عن ابن\n⦗٦٣٢⦘ عباس، أن سعد بن عبادة استفتى رسول الله ﷺ في نذر كان على أمه، توفيت قبل أن تقضيه فقال النبي ﷺ: \"اقضه عنها\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٥٩).","vol":"12","page":631},{"text":"<span data-type='title' id=toc-922>باب [بيان] الأخبار الناهية إيجاب المرء على نفسه نذرًا في ماله وإن لم يكن معصية، والدليل على أنه إذا نذر؛ وجب عليه إخراجه وقضاؤه، وعلى أنَّ النذر غير مقرّب بعيدًا، ولا دافع عن صاحبه سوء ولا جارًّا إليه نفعًا ولا خيرًا</span>","vol":"12","page":633},{"text":"٦٢٦٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن منصور، عن عبد الله بن مرَّة، عن ابن عمر، عن النبي ﷺ أنَّه نهى عن النذر فقال: \"إنه لا يأتي بخير، وإنما يستخرج به من البخيل\" (^٢).\n_________\n(^١) الطيالسي.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٠) في كتاب النذر، باب النهي عن النذر، وأنه لا يرد شيئًا، من طريق محمد بن جعفر، حدثنا شعبة، عن منصور به بتمامه، ومن طريق جرير، عن منصور به إلا أنه قال: \"من الشحيح\" بدل \"البخيل\"، وأخرجه البخاري في صحيحه (مع فتح الباري ١١/ ٥٧٦) في كتاب الأيمان والنذور، باب الوفاء بالنذر، من طريق خلاد بن يحيى، حدثنا سفيان به بتمامه.","vol":"12","page":633},{"text":"٦٢٦٨ - حدثنا الصغاني، وأبو إسماعيل الترمذي، قالا: حدثنا أبو نعيم، ح.\nوحدثنا أبو أمية، قال: حدثنا أبو نعيم، وقبيصة، قالا: حدثنا سفيان، ح.\n⦗٦٣٤⦘ وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا سفيان، عن منصور، عن عبد الله بن مرَّة، عن ابن عمر، قال: نهى رسول الله ﷺ عن النذر وقال: \"إنه لا يردُّ شيئًا، إنَّما يستخرج به من الصحيح (^١) \" (^٢).\n_________\n(^١) الشح: أشد من البخل في أفراد الأمور وآحادها والشح عام.\nالنهاية في غريب الحديث (٢/ ٤٤٨).\n(^٢) إسناده صحيح، وقد تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":633},{"text":"٦٢٦٩ - حدثنا موسى بن سفيان (^١)، قال: حدثنا عبد الله -يعني ابن الجهم- قال: حدثنا عمرو بن أبي قيس (^٢)، عن منصور بمثله (^٣).\n_________\n(^١) الجنديسابوري.\n(^٢) الرّازي، ثقة. تقريب التهذيب (٣٢٥٩).\n(^٣) في إسناده شيخ المصنف لم يوثقه إلا ابن حبان، وعمرو بن أبي قيس صدوق له أوهام.","vol":"12","page":634},{"text":"٦٢٧٠ - حدثنا يزيد بن سنان (^١)، قال: حدثنا حَبَّان بن هلال، قال: حدثنا أبو عوانة، عن منصور، عن عبد الله بن مرَّة، عن عبد الله ابن عمر قال نهانا رسول الله ﷺ عن النذر، قال: \"إنَّ النذر لا يردُّ شيئًا إنما يستخرج به من البخيل\" (^٢).\n_________\n(^١) القزاز.\n(^٢) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٢٦٧).","vol":"12","page":634},{"text":"٦٢٧١ - حدثنا أبو أمية، قال: حدثنا يحيى بن صالح، ح.\nوحدثنا الوكيعي (^١)، قال: حدثنا خالد بن خداش، قالا: حدثنا عبد العزيز بن محمد، قال: حدثنا عمرو بن أبي عمرو، عن عبد الرحمن الأعرج، عن أبي هريرة أن النبي ﷺ قال: \"إن النذر لا يقرِّب من بني آدم شيئًا لم يكن الله قدَّره له ولكن النذر يوافق القدَر فيخرج من البخيل ما لم يكن البخيل أن يخرجه\" (^٢).\n_________\n(^١) أحمد بن عمر بن حفص الكندي، أبو جعفر.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦١) في كتاب النذر، باب النهي عن النذر، وأنه لا يرد شيئًا، من طريق قتيبة بن سعد، ويحيى بن أيوب، وعلي بن حجر ثلاثتهم عن إسماعيل بن جعفر، عن قتيبة، عن يعقوب بن عبد الرحمن، وعبد العزيز ابن محمد الدراوردي، ثلاثتهم عن عمرو بن أبي عمرو به نحوه.","vol":"12","page":635},{"text":"٦٢٧٢ - حدثنا محمد بن يحيى، قال: حدثنا يحيى بن صالح الوُحَاظِي، قال: حدثنا سليمان بن بلال، قال: حدثني العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا تنذروا فإن النذر لا يرد شيئًا، وإنما يستخرج من البخيل\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦١) في كتاب النذر، باب النهي عن النذر، وأنه لا يرد شيئًا، من طريق شعبة، قال: سمعت العلاء يحدث عن أبيه، فذكره بتمامه.","vol":"12","page":635},{"text":"٦٢٧٣ - حدثنا عبد الملك بن محمد البصري، قال: حدثنا روح ابن عبادة، ح.\n⦗٦٣٦⦘ وحدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر قالا: حدثنا شعبة، عن العلاء، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"إن النذر لا يرد من القدر شيئًا، وإنما يستخرج به من البخيل\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":635},{"text":"<span data-type='title' id=toc-923>باب الخبر المبيِّن أن المقدور كائن، وأنَّ الله ﷿ قدّر الأشياء قبل كونها، وأن النذر لا يردُّها ولكنَّه ربَّما يوافق القَدر</span>","vol":"12","page":637},{"text":"٦٢٧٤ - حدثنا محمد بن إسحاق الصاغاني، قال: حدثنا ابن أبي مريم قال: حدثنا محمد بن جعفر بن أبي كثير، أخبرني العلاء ابن عبد الرحمن بن يعقوب مولى الحرقة، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا تنذروا فإن النذر لا يرد من القدر شيئًا، وإنما يستخرج به من البخيل\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٧٢).","vol":"12","page":637},{"text":"٦٢٧٥ - حدثني أبي (^١) ﵀ قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر، قال: حدثنا عمرو بن أبي عمرو، عن الأعرج، عن أبي هريرة، أن النبي ﷺ قال: \"إن النّذر لا يقرِّب من ابن آدم شيئًا لم يكن الله قدره، ولكنَّ النَّذر يوافق القدر فيخرج بذلك من البخيل ما لم يكن البخيل يريد أن يخرجه\" (^٢).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٢) في كتاب النذور، باب النهي عن النذر وأنه لا يرد شيئًا من طريق يحيى بن أيوب، وقتيبة بن سعيد، وعلي ابن حجر قالوا: حدثنا إسماعيل بن جعفر به نحوه.","vol":"12","page":637},{"text":"٦٢٧٦ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق، أخبرنا معمر، قال: أخبرنا هَمام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن محمد رسول الله ﷺ فذكر أحاديث منها قال: وقال رسول الله ﷺ: \"لا يأتي ابن آدم النَّذر بشيء لم أكن قدَّرته له، ولكنَّه يلقيه النذر قدر قدرته له فيستخرج به من البخيل، يؤتيني عليه ما لم يكن أتاني من قبل\" (^١).\n_________\n(^١) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ١١/ ٤٩٩) في كتاب القدر، باب إلقاء العبد إلى النذر، من طريق عبد الله، أخبرنا معمر، عن همام به مختصرًا.","vol":"12","page":638},{"text":"<span data-type='title' id=toc-924>[باب] بيان حظر النذر في معصية، وفيما لا يملكه النَّاذر وأنَّه لا يوفي به، والدليل على أنَّه ليس فيه كفَّارة، ولا في نذر يعجز عن الوفاء به، وعلى أن المالك هو الذي يملك بحق، وأنَّه لا يحكم لمن في يديه الشيء إذا ثبت للمدعي أنَّه كان له</span>","vol":"12","page":639},{"text":"٦٢٧٧ - حدثنا أبو علي الزعفراني (^١)، قال: حدثنا علي بن عاصم، قال: حدثنا خالد الحذاء، عن أبي قلابة، عن أبي المهلب، عن عمران ابن حصين أن ناقة فُقِدت للنبي ﷺ، وإذا امرأة تريد أن تنحرها، فأتوا النبي ﷺ فقالت (^٢)، وذكر الحديث (^٣).\n_________\n(^١) الحسن بن محمَّد الصباح.\n(^٢) إسناده ضعيف لضعف علي بن عاصم لسوء حفظه وإصراره على خطئه، وهو بهذا السياق من زوائد أبي عوانة على مسلم.\n(^٣) لم يسبق ذكر الحديث حتى يحيل إليه، ففعله يشير إلى الترجمة في الباب، أو ساق هذا الإسناد واتبعه بذكر القصة كما سيأتي في الحديث الذي بعده.","vol":"12","page":639},{"text":"٦٢٧٨ - حدثنا سليمان بن سيف الحراني، والصغاني، وأبو أمية، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، ح.\nوحدثنا عمار بن رجاء، قال: حدثنا أبو نعيم، قال: حدثنا حماد ابن زيد، عن أيوب، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين،\n⦗٦٤٠⦘ قال: كانت العضباء (^١) لرجل من بني عقيل، وكانت من سوابق الحاج، قال: فأسر، فأتي به نبي الله ﷺ وهو في وثاق، ورسول الله ﷺ على حمار عليه قطيفة فقال: يا محمَّد على ما تأخذونني، وتأخذون سابقة الحاج، فقال نأخذك بجريرة حلفائك ثقيف، وكانت ثقيف قد أسروا رجلين من أصحاب النبي ﷺ، وقد قال فيما قال وأنا مسلم، أو قد أسلمت، قال: \"أما لو قلتها وأنت تملك أمرك أفلحت كل الفلاح\" فلما مضى النبي ﷺ قال: يا محمَّد إني جائع فأطعمني، وإني ظمآن فاسقني، فقال رسول الله ﷺ: \"هذه حاجته\"، أو قال: \"هذه حاجتك\" قال: ففودي الرجل بعد بالرجلين، وحبس رسول الله ﷺ العضباء لنفسه، فأغار المشركون على سرح المدينة وذهبوا بالعضباء، فلما ذهبوا، قال: وأسروا امرأة من المسلمين، فكان إذا كان الليل يريحون إبلهم في أفنيتهم، قال: فنوّموا ليلة، فقامت المرأة فجعلت لا تضع يدها على بعير إلا رغى، حتى أتت العضباء فأتت على ناقة ذلول مجَّرسة -يعني مجرَّبه، قال: فركبتها، ثمَّ جعلت لله عليها إن نجاها لتنحرنَّها، قال: فلما قدمت المدينة عُرِفت الناقة، فقيل: ناقة رسول الله ﷺ، قال: فَأُخبر بذلك فأرسل إليها فجربها، وأخبر بنذرها، فقال: \"بئس ما جزيتيها، إن الله ﷿ أنجاها عليها\n⦗٦٤١⦘ لتنحرها؟ لا وفاء لنذر في معصيته، ولا فيما لا يملك ابن آدم\" (^٢) هذا لفظ سليمان بن حرب.\n_________\n(^١) اسم لناقة من إبل النبي ﷺ.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٢) في كتاب النذر، باب لا وفاء لنذر في معصية الله، ولا فيما لا يملك العبد، من طريق زهير بن حرب، وعلي بن حجر، قالا: حدثنا إسماعيل بن إبراهيم، حدثنا أيوب به نحوه.","vol":"12","page":639},{"text":"٦٢٧٩ - حدثنا الصَّغاني، قال: أخبرنا عفان (^١)، قال: حدثنا حماد بن زيد، ووهيب، وحماد بن سلمة، قالوا: حدثنا أيوب، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين، أن النبي ﷺ قال: \"لا نذر فيما لا يملك ابن آدم\" (^٢).\n_________\n(^١) ابن مسلم.\n(^٢) إسناده صحيح، تقدم تخريجه (مطولًا) في الحديث الذي قبله.","vol":"12","page":641},{"text":"٦٢٨٠ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: حدثنا عبد الوهاب، عن أيوب، عن أبي قلابة، عن أبي المهلب، عن عمران ابن حصين، قال: أَسَر رجل من أصحاب رسول الله ﷺ رجلًا من بني عقيل، وكانت ثقيف قد أسرت رجلين من أصحاب رسول الله ﷺ، ففداه النبي ﷺ برجلين اللذين أسرتهما ثقيف (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٧٨).","vol":"12","page":641},{"text":"٦٢٨١ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: أخبرنا الثقفي يعني عبد الوهاب، عن أيوب، عن أبي قلابة، عن أبي المهلب،\n⦗٦٤٢⦘ عن عمران بن حصين، قال: أسر، ح. وحدثنا عمر بن شبة، قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي، قال: حدثنا أيوب، عن أبي قلابة، أن عمران بن حصين، قال: أَسر أصحاب النبي ﷺ رجلًا من بني عقيل، وتركوه في الحرَّة، وقال الربيع: فأوثقوه وطرحوه في الحرَّة، فمر به رسول الله ﷺ ونحن معه، أو قال: أتى عليه رسول الله ﷺ وهو على حمار، وتحته قطيفة [في بعض أرض الحرة فناداه: يا محمَّد، فأتاه رسول الله ﷺ] (^١) فقال: \"ما شأنك\"، فقال: فيما أخذتني، وفيما أُخذت سابقة الحاج، قال: \"أخذت بجريرة حلفائكم ثقيف! \" كانت ثقيف قد أسرت رجلين من أصحاب رسول الله ﷺ فتركه ومضى، فنادى يا محمَّد يا محمَّد، فرحمه رسول الله ﷺ فرجع إليه فقال: \"ما شأنك؟ \" قال: إني مسلم، قال: \"لو قلت وأنت تملك أمرك أفلحت كل الفلاح\" فتركه ومضى، فنادى يا محمَّد يا محمَّد فرجع إليه فقال: \"ما شأنك؟ \" فقال: إني جائع فأطعمني، قال: وأحسبه قال: وإني ظمآن فاسقني، قال: \"هذه حاجتك\" ففداه رسول الله ﷺ بالرجلين اللذين أسرتهما ثقيف، وأخذت ناقته تلك، وسبيت امرأة من الأنصار، فكانت الناقة قد أصيبت قبلها، فكنت تكون فيهم، فكانوا يجيئون بالنعم إليهم فانفلتت ذات ليلة من الوثاق، فأتت الإبل،\n⦗٦٤٣⦘ فجعلت كلما مست بعيرًا رغا فتركته حتى أتت تلك الناقة فمستها فلم ترغ وهي ناقة متوقة (^٢) فقعدت على عجزها، ثمَّ صاحت بها فانطلقت، فطلبت من ليلتها، فلم يقدر عليها، فجعلت لله إن أنجاها لتنحرنها، فلما قدمت عرفوا الناقة وقالوا: ناقة رسول الله ﷺ، قالت: إنها قد جعلت لله عليها إن أنجاها عليها لتنحرنها، قالوا: لا والله لا ندعك تنحرينها حتى نُؤذِن رسول الله ﷺ، فأتوه فأخبروه.\nوقال الشافعي (^٣) ﵁: فأخبروه بالقصة أنَّ فلانة قد جاءت على ناقتك وإنَّها قد جعلت لله عليها إن أنجاها عليها لتنحرنَّها، فقال: \"سبحان الله بئس ما جزيتيها إذ نجاها الله عليها لتنحرنَّها! لا وفاء لنذر في معصية الله، ولا وفاء لنذر فيما لا يملك العبد\". وقال ابن شبَّة: \"فيما لا يملك ابن آدم\" (^٤).\n_________\n(^١) ما بين المعكوفتين من (ل).\n(^٢) هكذا بالأصل، وسُنن البيهقي، بالتاء، وقد قال ابن الأثير نقلًا عن المري: ليست بالتاء إنما هي بالنون منوقة، وهي التي ريضيت وأديت، (النهاية ١/ ٢٠٠).\n(^٣) قول الشافعي ليس موجودًا في (ل).\n(^٤) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٣) في كتاب النذر، باب لا وفاء لنذر في معصية الله ولا فيما يملك العبد، من طريق إسحاق بن إبراهيم وابن أبي عمر، عن عبد الوهاب الثقفي به إلا أن مسلمًا أحال بالمتن على رواية إسماعيل بن إبراهيم، وأبو عوانة ذكر الإسناد والمتن جميعًا، وقد أخرجه البيهقي في سننه (الكبرى ١٠/ ٧٥) في كتاب النذور، باب ما يوفى به من النذور وما لا يوفى، =\n⦗٦٤٤⦘ = من طريق إسماعيل بن إبراهيم، عن أيوب، به نحوه.","vol":"12","page":641},{"text":"٦٢٨٢ - حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، قال: أخبرنا أيوب، عن أبي قلابة، عن عمه (^١)، عن عمران ابن حصين، أن ثقيفًا كانت حليفًا لبني عقيل في الجاهلية، وذكر الحديث بطوله (^٢).\n_________\n(^١) أبو المهلب.\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":644},{"text":"٦٢٨٣ - حدثنا الدَّبري، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين، قال: قال رسول الله ﷺ: \"لا وفاء لنذر في معصية الله ولا فيما لا يملك ابن آدم\" (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٢٧٨).","vol":"12","page":644},{"text":"٦٢٨٤ - ز- حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا حدثه، ح.\nوحدثنا إبراهيم بن مرزوق، قال: حدثنا عثمان بن عمر، قال: أخبرنا مالك، عن طلحة بن عبد الملك الأيلي، عن القاسم بن محمَّد، عن عائشة، أن النبي ﷺ قال: \"من نَذَر أنْ يطيعَ الله فليُطِعْه، ومَن نَذَر أَنْ يعصي الله فلا يَعصهِ\" (^١).\n_________\n(^١) إسناده صحيح، وهو من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في =\n⦗٦٤٥⦘ = صحيحه (مع فتح الباري ١١/ ٥٨١) في كتاب الإيمان والنذور، باب النذر في الطاعة، من طريق أبي نعيم، قال: حدثنا مالك، فساقه بتمامه.","vol":"12","page":644},{"text":"٦٢٨٥ - ز- حدثنا جعفر بن هاشم في دار كعب (^١)، قال: حدثنا سهل بن محمَّد بن الزبير العسكري (^٢)، قال: حدثنا عبد الله بن إدريس، عن عبيد الله بن عمر، ومالك، عن طلحة بن عبد الملك الأيلي، عن القاسم، عن عائشة، قالت: قال رسول الله ﷺ: \"من نذر أن يطيع الله فليطعه، ومن نذر أن يعصيه فلا يعصه\" (^٣).\n_________\n(^١) ابن يحيى، العسكري، أبو يحيى، سكن بغداد في دار كعب. ثقة (ت: ٢٧٧ هـ)، (تاريخ بغداد ٧/ ١٨٣).\n(^٢) ثقة، نزيل البصرة. تقريب التهذيب (٢٦٦٥).\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":645},{"text":"٦٢٨٦ - ز- حدثنا يوسف القاضي (^١)، قال: حدثنا إبراهيم ابن بشار، حدثنا سفيان، عن عبيد الله، عن القاسم، عن عائشة فيما نظن قالت: قال النبي ﷺ: \"من نذر أن يعص الله فلا يعصه\" (^٢).\n_________\n(^١) يوسف بن يعقوب.\n(^٢) إسناده حسن، وهو بهذا السياق من زوائد أبي عوانة على مسلم.","vol":"12","page":645},{"text":"<span data-type='title' id=toc-925>باب الإباحة في نذر أن يَمْشي وأُجْهد في مشيه أنْ يَرْكب، والدليل على أن الحَمْل على النفس فَوق طَاقَتِها فيما لم يُفْرض عليها ليس من البر، وأن النَّذر إذا لم يكن مسمى [معلومًا] (^١) جاز فَسْخه</span>\n_________\n(^١) ما بين المعكوفتين من (ل).","vol":"12","page":646},{"text":"٦٢٨٧ - حدثنا محمَّد بن عبد الملك الدِّقيقي، قال: حدثنا يزيد ابن هارون، قال: أخبرنا حميد (^١)، عن ثابت، عن أنس، أن النبي ﷺ رأى رجلًا يهادى بين ابنيه فقال: \"ما هذا؟ \" قالوا: نذر أن يمشي إلى البيت، فقال: \"إن الله ﷿ لغني عن تعذيب هذا نفسه\" ثمَّ أمر فركب (^٢).\n_________\n(^١) الطويل.\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٣) في كتاب النذر، باب من نذر أن يمشي إلى الكعبة، من طريق يزيد بن زريع، ومروان بن معاوية الفزاري جميعًا عن حميد به، إلا أنَّه قال: \"رأى شيخًا\"، وأخرجه البخاري في صحيحه (مع فتح الباري ١١/ ٥٨٥) في كتاب الإيمان والنذور، باب النذر فيما لا يملك وفي معصية، من طريق مسدد، حدثنا يحيى، عن حميد، عن ثابت به نحوه.","vol":"12","page":646},{"text":"٦٢٨٨ - حدثنا محمَّد بن إسماعيل الصائغ، والصغاني، قالا: حدثنا عبد الله بن بكر، عن حميد، عن ثابت، عن أنس، عن النبي ﷺ بمثله (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":646},{"text":"٦٢٨٩ - حدثنا أبو أمية، قال: حدثنا يحيى بن صالح الوحاظي، قال: حدثنا عبد العزيز بن محمَّد، قال: حدثنا عمرو بن أبي عمرو، عن الأعرج، عن أبي هريرة، أن النبي ﷺ أدرك شَيْخًا يمشي بين ابنيه يَتَوَكَّأ عليهما، فقال رسول الله ﷺ: \"ما شَأْنُ هَذا الشَّيْخ؟ \" قال ابناه: يا رسول الله كان عليه نذر، فقال: \"اركب أيها الشيخ، إن الله تعالى غَنِيٌّ عَنْك، وعن نذرك\" (^١).\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٤) في كتاب النذر، باب من نذر أن يمشي إلى الكعبة، من طريق قتيبة بن سعيد، حدثنا عبد العزيز الدراوردي، ومن طريق إسماعيل بن جعفر جميعًا عن عمرو بن أبي عمرو به مثله.","vol":"12","page":647},{"text":"٦٢٩٠ - حدثنا يوسف القاضي، قال: حدثنا أبو الربيع (^١)، ح.\nوحدثني أبي (^٢)، قال: حدثنا علي بن حُجَر، قالا: حدثنا إسماعيل ابن جعفر، عن عمرو بن أبي عمرو بإسناده مثله (^٣).\n_________\n(^١) الزهراني.\n(^٢) إسحاق بن إبراهيم.\n(^٣) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":647},{"text":"٦٢٩١ - ز- حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج، عن سليمان الأحول، عن طاوس، عن ابن عباس، أن النبي ﷺ مر بإنسان قد ربط يده بإنسان يقوده بخزامة في أنفه، فقطعها النبي ﷺ\n⦗٦٤٨⦘ بيده ثمَّ أمره أن يقوده بيده (^٢).\n_________\n(^١) المصيصي.\n(^٢) في إسناده ابن جريج مدلس وقد عنعن، إلا أنَّه صرح بالتحديث كما في رواية البخاري، وباقي رجاله ثقات، وهذا الحديث من زوائد أبي عوانة على مسلم، وقد أخرجه البخاري في صحيحه (مع فتح الباري ٣/ ٤٨٣، ٤٨٢) في كتاب الحج، باب الكلام في الطواف، وباب إذا رأى سيرًا أو شيئًا يُكره في الطواف قطعه، وفي كتاب الأيمان والنذور (مع فتح الباري ١١/ ٥٨٦) باب النذر فيما لا يملك وفي معصية، من طريق أبي عاصم، وهشام، قال هشام -أن ابن جريج أخبرهم به نحوه.","vol":"12","page":647},{"text":"٦٢٩٢ - ز- حدثنا أبو أمية، قال: حدثنا أبو عاصم، ح.\nوحدثنا إسحاق بن إبراهيم الدَبَري، عن عبد الرزاق، عن ابن جريج بمثله (^١).\n_________\n(^١) إسناده حسن، وانظر ما قبله.","vol":"12","page":648},{"text":"٦٢٩٣ - ز- حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج، عن سليمان الأحول، عن طاوس، عن ابن عباس، أن النبي ﷺ مر برجل وهو يطوف بالكعبة، يقوده بِخِزَامة في أنفه، فحلَّه رسول الله ﷺ وقال: \"قُد بيدك\"، ومرَّ بِإنْسَان آخر قد رَبَط يده إلى إنسان آخر بِخَيْط أو مَسْير (^١) أو شيء غير ذلك، قال: فَحَلَّه النبي ﷺ ثمَّ قال: \"قُد بِيَدك\" (^٢).\n_________\n(^١) هو ما يُقَدُّ من الجلد، وهو الشراك، (النهاية ٢/ ٤٣٣، فتح الباري ٣/ ٤٨٢).\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":648},{"text":"٦٢٩٤ - ز- حدثنا أبو عمر الإمام (^١)، قال: حدثنا مخلد ابن يزيد (^٢)، ح.\nوحدثنا ابن الجنيد (^٣)، قال: حدثنا أبو عاصم (^٤)، كلاهما عن ابن جريج بمثله، ح.\nوقال: حدثنا الدبري، عن عبد الرزاق، عن ابن جريج بمثله (^٥).\n_________\n(^١) عبد الحميد بن محمَّد المستام.\n(^٢) الحراني.\n(^٣) الدقاق.\n(^٤) النيل.\n(^٥) إسناده حسن.","vol":"12","page":649},{"text":"<span data-type='title' id=toc-926>[باب] بيان وُجُوب الكَفَّارة في النُّذُور، وأنَّ كفَّارَته كفَّارة يَمين، وَبَيَان الخَبَر الدَّال على إِسْقَاطِه</span>","vol":"12","page":650},{"text":"٦٢٩٥ - حدثنا يعقوب بن سفيان الفارسي، قال: حدثنا ابن أبي مريم، وعمرو بن الربيع بن طارق، قالا: حدثنا يحيى بن أيوب، قال: حدثني كعب بن علقمة أنَّه سمع عبد الرحمن بن شِمَاسة، يقول: أصاب غلام، وذكر الحديث (^١).\nوعن أبي الخير (^٢)، قال: سمعت عقبة بن عامر يقول: سمعت رسول الله ﷺ يقول: \"كفارة النذر كفارة اليمين\".\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٦٥) في كتاب النذر، باب في كفارة النذر، من طريق يونس بن عبد الأعلى، وهارون بن سعيد الأيلي، وأحمد بن عيسى جميعًا عن ابن وهب به بتمامه. والقائل: وعن أبي الخير هو: كعب بن علقمة، والمصنف أراد أن يبين أنَّه علا في هذا الإسناد، ومسلم يرويه عن هارون بن سعيد الأيلي، ويونس بن عبد الأعلى وأحمد بن عيسى، عن ابن وهب عن عمرو بن الحارث عن كعب بن علقمة عن عبد الرحمن بن شماسة، عن أبي الخير، عن عقبة بن عامر، فتبين أن بينه وبين رسول الله ﷺ سبعة، وبين أبي عوانة وبين الرسول ﷺ ستة وفي الإسناد الثاني ساقه من طريق مسلم.\n(^٢) مرثد بن عبد الله اليزني.","vol":"12","page":650},{"text":"٦٢٩٦ - حدثنا يونس بن عبد الأعلى، قال: حدثني ابن وهب في الأمالي، حدثني عمرو بن الحارث، عن كعب، بن علقمة التنوخي، عن\n⦗٦٥١⦘ عبد الرحمن بن شِمَاسة المهْرِي، عن أبي الخير، عن عقبة ابن عامر، عن رسول الله ﷺ، قال: \"كفارة النذر كفارة اليمين\" (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":650},{"text":"٦٢٩٧ - حدثنا أبو حميد العَوْهِي (^١)، قال: حدثنا أحمد بن صالح (^٢)، قال: حدثنا ابن وهب بمثله (^٣) عن أبي الخير، عن عقبة بن عامر، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) أحمد بن محمَّد بن سيار الحمصي، قال عنه ابن أبي حاتم: صدوق، ثقة. (الجرح والتعديل ٢/ ٧٢).\n(^٢) المصري.\n(^٣) يعني عن عمرو بن الحارث، عن كعب علقمة.\n(^٤) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":651},{"text":"٦٢٩٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج، أخبرنا سعيد بن أبي أيوب، عن يزيد بن أبي حبيب أخبره أن أبا الخير حدثه، سمعت عقبة بن عامر الجهني أنَّه قال: نذرت أختي أن تمشي إلى بيت الله، فأمرتني أن أستفتي النبي ﷺ فاستفيت النبي ﷺ فقال: \"لتمشي، ولتركب\"، قال: وكان أبو الخير لا يفارق عقبة (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الحديث رقم (٦٢٩٥).","vol":"12","page":651},{"text":"٦٢٩٩ - حدثنا إسحاق بن إبراهيم الدبري الصنعاني، عن عبد الرزاق،\n⦗٦٥٢⦘ عن ابن جريج، ح.\nوحدثنا الصاغاني، قال: حدثنا أبو عبيد، عن حجاج، عن ابن جريج، قال: أخبرني سعيد بن أبي أيوب بإسناده مثله، قال الصغاني (^١): وهو الصحيح.\n_________\n(^١) فيه -والذي قبله- تصريح ابن جريج بالسماع، تقدم تخريجه في الحديث رقم (٦٢٩٥).","vol":"12","page":651},{"text":"٦٣٠٠ - حدثنا الصغاني، قال: حدثنا روح (^١)، قال: أخبرني ابن جريج، قال: أخبرني يحيى بن أيوب، أن يزيد بن أبي حبيب أخبره بإسناده مثله. كذا قال روح، عن يحيى بن أيوب.\nقال أبو عوانة: وهو غلط [عندي] (^٢)، إنما هو عن سعيد ابن أبي أيوب.\n_________\n(^١) ابن عبادة.\n(^٢) ما بين المعكوفتين من (ل).","vol":"12","page":652},{"text":"٦٣٠١ - حدثنا أبو يوسف الفارسي، قال: حدثنا أبو زيد عبد الرحمن ابن أبي الغمر (^١)، قال: حدثني مفضل بن فضالة، عن عبد الله بن عياش،\n⦗٦٥٣⦘ عن يزيد بن أبي حبيب، عن أبي الخير، عن عقبة بن عامر، أنَّه قال: نذرت أختي أن تمشي إلى بيت الله حافية، فأمرتني أن أستفتي لها رسول الله ﷺ، فاستفتيته، فقال: \"لتمشي ولتركب\" (^٢).\n_________\n(^١) عبد الرحمن بن عمر بن أبي الخمر، مولى بني فهم، قال عنه ابن وضاح: ثقة، وقال الكندي: كان فقيهًا مفتيًا، قال ابن باز (من المالكية) ما رأيت أفضل من أبي زيد، وقال سحنون: لم يكن من أهل هذا الشأن -يعني الفقه)، (ت: ٢٣٤ هـ)، (ترتيب المدارك وتقريب المسالك).\n(^٢) في إسناده أبو زيد موثق، أخرجه مسلم في كتاب الأَيمان -باب: من نذر أن يمشي إلى الكعبة (٣/ ١٢٦٤، ق ١١) عن زكرياء بن صالح المصري، عن المفضَّل بن فَضَالة به، وأخرجه البخاري في كتاب جزء الصيد -باب من نذر المشي إلى الكعبة (ق ١٨٦٦) عن إبراهيم بن موسى، عن هشام بن يوسف، عن ابن جريج، عن سعيد ابن أبي أيوب، عن يزيد بن أبي حبيب به.","vol":"12","page":652},{"text":"٦٣٠٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أخبرني يحيى [¬*] بن عبد الله المعافري، عن أبي عبد الرحمن الحُبُلِّيّ، أن عقبة بن عامر أخبره أن أخته نذرت أن تمشي إلى مكة حافية، ولا تتقنع، قال عقبة: فذهبت إلى رسول الله ﷺ فقلت: يا رسول الله إن أختي نذرت أن تمشي إلى مكة ولا تركب، ولا تتقنع (^١)، فقال رسول الله ﷺ: \"اذهب إلى أختك فقل لها تركب وتتقنَّع ولتوفي نذرها\" (^٢).\n_________\n(^١) أي لا تغطي رأسها بقناع. من (النهاية ٤/ ١١٤).\n(^٢) إسناده حسن، وهو بهذا الإسناد من زوائد أبي عوانة على مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يحيى)، وهو خطأ، وصوابه: (حيي) كما في النسخة الخطية بكوبريللو (٣/ ق ٢٢٢/ ب)، والنسخة الخطية بدار الكتب المصرية (٥/ ق ٦٩/ ب)، ومطبوعة دار المعرفة (٥٨٦٩)، والحديث في إتحاف المهرة (١٣٨٧٣)، ونسبه الحافظ لأبي عوانة إلا أنه قد فاته هذا الإسناد، ولم يستدركه محققو الكتاب، وقد تصحف في إسناد الطحاوي في الإتحاف إلى (يحيى).","vol":"12","page":653},{"text":"<span data-type='title' id=toc-927>باب الخبر الموجب على الناذر أن يعتكف في المسجد الحَرَام أن يوفي بنذره وأن الكافر إذا كان عليه نذر في حال كفره فأسلم ولما قضاه أن يوفي به في الإسلام</span>","vol":"12","page":654},{"text":"٦٣٠٣ - حدثنا الصغاني، قال: حدثنا الحكم بن موسى (^١)، قال: حدثنا شعيب بن إسحاق، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن عمر سأل النبي ﷺ فقال: يا رسول الله إني نذرت في الجاهلية أن أعتكف ليلةً في المسجد الحرام، فقال: رسول الله ﷺ: \"أوف بنذرك\" (^٢).\n_________\n(^١) ابن أبي زهير البغدادي، وهو صدوق.\n(^٢) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٧٧) في كتاب الأيمان، باب نذر الكافر، وما يفعل فيه إذا أسلم، من طريق المقدمي، ومحمد بن المثنى، وزهير ابن حرب جميعًا عن يحيى القطان، عن عبيد الله به مثله.","vol":"12","page":654},{"text":"٦٣٠٤ - حدثنا يزيد بن سنان، قال: حدثنا يحيى بن سعيد، قال: أخبرنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن عمر سأل رسول الله فقال: يا رسول الله إني نذرت في الجاهلية أن أعتكف ليلة، قال: ليلة في المسجد الحرام، قال: \"فِ (^١) بنذرك\" (^٢).\n_________\n(^١) في (ل) (في).\n(^٢) إسناده صحيح، تقدم تخريجه في الحديث الذي قبله. ومن هذا الطريق أخرجه مسلم في صحيحه كما تقدم.","vol":"12","page":654},{"text":"٦٣٠٥ - حدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر، قال: حدثنا يحيى بن سعيد، عن عبيد الله بإسناده أن أعتكف في المسجد الحرام، قال: \"وف بنذرك (^١) \" (^٢).\n_________\n(^١) في (ل) (في بنذرك).\n(^٢) إسناده حسن، تقدم تخريجه فيما قبل.","vol":"12","page":655},{"text":"٦٣٠٦ - حدثنا أبو قلابة الرقاشي (^١)، قال: حدثنا عبد الله ابن معمر (^٢)، قال: حدثنا محمَّد بن جعفر، قال: حدثنا شعبة، عن عبيد الله ابن عمر، عن نافع، عن ابن عمر، أن عمر بن الخطّاب قال: يا رسول الله إني نذرت نذرًا في الجاهلية أن أعتكف، فقال: \"فِ بنذرك\" (^٣).\nورواه أبو أسامة، وعبد الوهاب الثقفي.\n_________\n(^١) عبد الملك بن محمَّد.\n(^٢) عبد الله بن معمر بصرى قال عنه ابن حجر: له عن غندر خبر باطل، قال الأزدي: متروك الحديث. (تعجيل المنفعة ٢/ ٥٠٧).\n(^٣) في إسناده عبد الله بن معمر متروك الحديث، وقد تقدم تخريجه في الذي قبله.","vol":"12","page":655},{"text":"٦٣٠٧ - حدثنا موسى بن إسحاق بن إبراهيم أبو محمَّد الكوفي القواس، قال: حدثنا حفص بن غياث النخعي، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال عمر: يا رسول الله إني نذرت نذرًا في الجاهلية ثمَّ جاء الله بالإِسلام، وأذهب الكفر، قال: \"أوف بنذرك\" (^١).\n_________\n(^١) إسناده حسن، تقدم تخريجه في الحديث رقم (٦٣٠٣).","vol":"12","page":655},{"text":"٦٣٠٨ - حدثنا محمد بن يحيى، حدثنا محمد بن عبد الله بن نمير، حدثنا أبي وحفص بن غياث، قالا: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن عمر أنَّه كان نذر أن يعتكف يومًا في الجاهلية، وأنه سأل رسول الله ﷺ فقال: \"أوف بنذرك\" (^١).\n_________\n(^١) إسناده صحيح، وقد قال الدارقطني في علله (٢/ ٢٩): \"وأصحاب عبيد الله اختلفوا عنه في لفظه، فمنهم من قال: إن عمر نذر أن يعتكف ليلة، ومنهم من قال: إنه نذر أن يعتكف يومًا، وقال عبد الله العمري، عن نافع، عن ابن عمر، عن عمر: نذر أن يعتكف يومًا بليلته فإن كان حفظ هذا فقد صحت الأقاويل عن نافع، ويكون قول من قال: يومًا بليلته، ومن قال: ليلة بيومها، والله أعلم\". أهـ.","vol":"12","page":656},{"text":"٦٣٠٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثنا جرير بن حازم، أن أيوب السختياني حدثه أن نافعًا حدثه، أن عبد الله بن عمر حدثه، أن عمر بن الخطاب سأل رسول الله ﷺ وهو بالجِعْرَّانة (^١) بعد أن رجع من الطائف فقال: يا رسول الله إني نذرت في الجاهلية أن أعتكف يومًا في المسجد الحرام فكيف ترى؟ قال: \"اذهب فاعتكف يومًا\" وكان النبي ﷺ قد أعطاه جارية من الخُمُس، فلما أُعتق سبايا النَّاس سمع عمر بن الخطّاب أصواتهم يقولون: أَعتقنا رسول الله ﷺ فقال: ما هذا؟ قالوا: أعتق\n⦗٦٥٧⦘ رسول الله ﷺ النَّاس، فقال عمر: يا عبد الله اذهب إلى تلك الجارية فخلِّي سبيلها (^٢).\n_________\n(^١) الجعرانة: اسم بئر تقع شمال مكة على بعد ميل إلى الشرق، تبعد عن مكة بأزيد من (٢٩) كيلًا. (معجم معالم الحجاز ٢/ ١٤٩ - ١٥١).\n(^٢) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٣/ ١٢٧٧) في كتاب الأيمان، باب نذر الكافر، وما يفعله إذا أسلم، من طريق أبي طاهر، أخبرنا عبد الله بن وهب به نحوه.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٦/ ٢٥٠) في كتاب فرض الخمس، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس، من طريق حماد بن زيد، عن أيوب به نحوه، إلا أنَّه قال: (وأصاب عمر جاريتين)، وأخرجه كذلك من جرير بن حازم وحماد بن سلمة، عن أيوب به نحوه.","vol":"12","page":656},{"text":"٦٣١٠ - حدثنا الدبري، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، عن نافع، عن ابن عمر، قال: لما قفل النبي ﷺ من حنين سأل عمر رسول الله ﷺ عن نذر كان نذره في الجاهلية اعتكاف يوم فأمره به (^١).\nزاد غيره عن عبد الرزاق: فانطلق عمر بين يديه، قال: فبعث معي جارية كان أصابها يوم حنين.\n_________\n(^١) إسناده حسن، وقد أخرجه مسلم في صحيحه (٣/ ١٢٧٨) في كتاب الأيمان، من طريق عبد بن حميد، أخبرنا عبد الرزاق به إلا أن مسلم قال بعد أن ذكر أول الكلام: \"ثمَّ ذكر بمعنى حديث جرير بن حازم\".","vol":"12","page":657},{"text":"٦٣١١ - حدثنا إسماعيل بن إسحاق القاضي، قال: حدثنا أحمد ابن\n⦗٦٥٨⦘ عَبْدة (^١)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، قال: ذكر عند ابن عمر عمرة رسول الله ﷺ من الجِعْرَّانة، قال: لم يعتمر منها، قال: وكان عمر نذر اعتكاف ليلة في الجاهلية، فسأل النبي ﷺ، فأمره أن يفي به، فدخل المسجد تلك الليلة، فلما أصبح الناس إذا السبي في الطريق، يقولون: أعتقنا رسول الله ﷺ، [قال لي عمر: أخرج فانظر ما هذا! فإذا السبي يقول: أعتقنا رسول الله ﷺ] (^٢)، قال: وكان لعمر جاريتان من السبي قد حبسهما في بيت، فقال لي: اذهب فأطلقهما (^٣).\n_________\n(^١) الضَّبي.\n(^٢) ما بين المعكوفتين من (ل).\n(^٣) رجال إسناده ثقات، وقد أخرجه مسلم في صحيحه (٣/ ١٢٧٨) في كتاب الأيمان، باب نذر الكافر. . . إلى من طريق أحمد بن عبده الضبي، حدثنا حماد ابن زيد به نحوه، إلا أن ابن حجر نقل عن الدارقطني قوله: \"حديث حماد بن زيد مرسل، وحديث جرير -المتقدم- موصول، وحماد أثبت في أيوب عن جرير، وقال الحافظ: فأما رواية معمر الموصولة فهي في قصة النذر فقط دون قصة الجاريتين، قال (يعني الدارقطني): وقد روى سفيان بن عيينة عن أيوب حديث الجاريتين فوصله عنه قوم، وأرسله آخرون (انظر فتح الباري ٦/ ٢٥٣). قلت: وقد تقدّمت رواية معمر قبله.","vol":"12","page":657},{"text":"٦٣١٢ - حدثنا إسماعيل القاضي، قال: حدثنا حجاج بن منهال، قال: حدثنا حماد بن سلمة، عن أيوب، عن نافع، عن ابن عمر، أن عمر\n⦗٦٥٩⦘ قال بجعرانة: يا رسول الله إني نذرت في الجاهلية أن أعتكف يومًا في المسجد الحرام، قال: \"اذهب فأوف بنذرك\".\nقال مسلم: ورواه عبد الأعلى، عن محمَّد بن إسحاق، عن نافع، عن ابن عمر، عن النبي ﷺ اعتكاف يوم (^١).\n_________\n(^١) انظر صحيح مسلم (٣/ ١٢٧٨) كتاب الأيمان، باب نذر الكافر، وما يفعل فيه إذا أسلم، لكن مسلم أخرجه من طريق عبد الله بن عبد الرحمن الدارمي، عن حجاج به، وانظر التعليق في الحديث الذي قبله.","vol":"12","page":658},{"text":"٦٣١٣ - حدثنا بشر بن موسى، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا أيوب السختياني، عن نافع، عن ابن عمر، قال: كان عمر نذر اعتكاف ليلة في المسجد الحرام في الجاهلية، فسأل النبي ﷺ فأمره أن يعتكف، وأن يفي بنذره (^١).\n_________\n(^١) إسناده صحيح، تقدم تخريجه في الذي قبله.","vol":"12","page":659},{"text":"٦٣١٤ - حدثنا أبو العباس بن أبي موسى الأنصاري (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا سفيان بن عيينة، عن أيوب، عن نافع، عن ابن عُمر،\n⦗٦٦٠⦘ أن عمر كان نذر في الجاهلية اعتكاف ليلة في الجاهلية، فأمره النبي ﷺ أن يعتكف (^٣).\n_________\n(^١) هو: موسى بن إسحاق بن موسى الأنصاري الخطمي، القاضي. قال عنه ابن أبي حاتم: \"كتبت عنه، وهو ثقة صدوق\". الجرح والتعديل (٨/ ١٣٥، ٦١٣).\n(^٢) هو: إسحاق بن موسى بن عبد الله بن موسى بن عبد الله بن يزيد، أبو موسى الخطمي الأنصاري، أصله كوفي، وكان بالعسكر، يروي عن ابن عيينة، وثقه النسائيُّ، وذكره =\n⦗٦٦٠⦘ = ابن حبَّان في الثقات، وقال: يروى عن ابن عيينة، روى عنه ابنه: موسى بن إسحاق الأنصاري القاضي، ت / ٢٤٤ هـ، قال ابن أبي حاتم في ترجمته: \"سمعت أبي يطنب القول فيه، في صدقه وإتقانه\".\nانظر: التاريخ الأوسط (٤/ ١٠٤٩)، والصغير (٢/ ٣٤٩)، مقدمة الجرح والتعديل (ص ٢٠٩)، الثقات لابن حبَّان (٨/ ١١٦)، التعديل والتجريح (٣/ ١٢٥٢، ١٤٤١)، \"تاريخ بغداد (٦/ ٣٥٦، ق ٣٣٨٢).\n(^٣) إسناده صحيح، وتقدم تخريجه في الحديث الذي قبله.","vol":"12","page":659},{"text":"<span data-type='title' id=toc-928>باب الخبر المبيح لمن نذر أن يصلي في بيت المقدس أن يصلي بدلها في مسجد الحرام والدليل على أن من نذر أن يصلي في مسجد سوى مسجد الحرام ومسجد المدينة ومسجد بيت المقدس جاز له أن يصلي في أي مسجد أحب</span>","vol":"12","page":661},{"text":"٦٣١٥ - حدثنا يوسف القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن سلمة، قال: أخبرنا حبيب المعلم، عن عطاء وهو ابن أبي رباح، عن جابر بن عبد الله أن رجلًا قال: يا رسول الله إني نذرت إِنْ فَتَح الله عَلَيك أَنْ أُصلي في بيت المقدس، قال: \"فصل ها هنا\"، فأعاد الرجل على النبي ﷺ مرتين أو ثلاثًا، فقال له النبي ﷺ: \"شأنك إذًا\" (^١).\nرواه يزيد بن هارون، عن حماد بن سلمة بمثله. في هذا الحديث نظر في صحته وتوهيته.\n_________\n(^١) رجال إسناده ثقات عدا حبيب المعلم، فقد وثقه أحمد وابن معين وأبو زرعة، وقال النسائيُّ ليس بالقوي، وقد أخرج له البخاري في صحيحه مقرونًا، كذلك مسلم في موضع واحد. وقد أخرجه أبو داود في سننه (٣/ ٦٠٢) في كتاب النذور والأيمان، باب من نذر أن يصلي في بيت المقدس، من طريق موسى بن إسماعيل، حدثنا حماد، أخبرنا حبيب المعلم، عن عطاء به نحوه. وقال أبو داود: روى نحوه، عن عبد الرحمن بن عوف، عن النبي ﷺ.","vol":"12","page":661},{"text":"<span data-type='title' id=toc-929>باب الخبر الذي احتج به بعض أهل العلم (^١) في الإباحة لمن نذر أن يتصدق بجميع ماله أن يمسك الثلثين منه، ويتصدق بالثلث، وبيان الخبر الدال على أن عمر نذر نذرًا كان من المال وجب إخراجه</span>\n_________\n(^١) هو مذهب الإمام مالك، ومن ذهب مذهبه. البيهقي في السنن الكبرى (١٠/ ٦٧).","vol":"12","page":662},{"text":"٦٣١٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس ابن يزيد، ح.\nوأخبرنا محمَّد بن عبد الله بن عبد الحكم، قال: أخبرنا ابن وهب، قال: أخبرني يونس، قالا جميعًا: عن ابن شهاب، قال: أخبرني عبد الرحمن ابن عبد الله بن كعب بن مالك، أن عبد الله بن كعب ابن مالك أخبره أن كعب بن مالك قال: قلت لرسول الله ﷺ حين تخلفت عن غزوة تبوك: يا رسول الله إن من توبتي أن أنخلع من مالي صدقة، فقال رسول الله ﷺ: \"أمسك بعض مالك، وهو خير لك\"، قال: فقلت فإني أمسك سهمي الذي بخيبر، وقلت: يا رسول الله إن الله ﷿ إنما أنجاني بالصدق، وإن من توبتي أن لا أحدث إلا صدقًا ما بقيت، وذكر الحديث (^١).\n_________\n(^١) إسناده صحيح، وقد أخرجه مسلم في صحيحه (٤/ ٢١٢٠) في كتاب التوبة، باب حديث توبة كعب بن مالك وصاحبيه، من طريق أبي طاهر، أخبرني ابن وهب به إلا =\n⦗٦٦٣⦘ = أنَّه ذكر قصة تخلف كعب في غزوة تبوك مطولة، ثمَّ ذكر في أثنائه هذا الحديث، وأخرجه كذلك من طريق الليث، عن عقيل عن ابن شهاب بمثل سياق أبي طاهر.\nوقد أخرجه البخاري في صحيحه (مع فتح الباري ٨/ ٣٤٢) في كتاب التفسير، تفسير سورة برآءة، في قوله تعالى: ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ﴾ الآية رقم (١١٧) من طريق أحمد بن صالح حدثني ابن وهب وعتبة جميعًا عن ابن شهاب نحوه.","vol":"12","page":662},{"text":"٦٣١٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثنا الليث، ح.\nوحدثنا محمَّد بن عزيز الأيلي، قال: حدثني سلامة بن روح، حدثني عُقَيل، عن ابن شهاب، عن عبد الرحمن بن عبد الله بن كعب بن مالك، فذكر بمثله (^١).\n_________\n(^١) إسناده صحيح، من طريق يوسف بن مسلم، عن حجاج، قال: حدثنا الليث. تقدم تخريجه في الحديث الذي قبله.","vol":"12","page":663},{"text":"٦٣١٨ - ز- حدثنا محمَّد بن عبيد الله الحراني المعروف بالقُرْدُوَاني، قال: حدثنا أبي (^١)، قال: حدثنا الوليد بن عمرو بن ساج (^٢)، عن إسماعيل ابن أمية، عن ابن شهاب، عن عبد الرحمن بن أبي لبابة بن عبد المنذر، أن أبا لبابة بن عبد المنذر أخبره أنَّه لما رضي عنه رسول الله ﷺ قال: يا\n⦗٦٦٤⦘ رسول الله ﷺ[إن] (^٣) من توبتي أن أهجر دار قومي وأساكنك، وأن أنخلع من مالي صدقة لله تعالى ولرسوله، قال رسول الله ﷺ: \"يجزئ عنك الثلث\" (^٤).\n_________\n(^١) عبيد الله بن يزيد الحراني.\n(^٢) ذكره ابن حبَّان في الثقات، وقال: روى عنه الحرانيون، ربما أخطأ.\n(^٣) ما بين المعكوفتين من (ل).\n(^٤) إسناده ضعيف لجهالة القردواني، وهو من زوائد أبي عوانة على مسلم.","vol":"12","page":663},{"text":"٦٣١٩ - ز- حدثنا محمَّد بن عوف (^١)، قال: حدثنا أبو روح (^٢)، قال: حدثنا محمَّد بن حرب، قال: حدثنا الزبيدي (^٣)، عن الزهري، عن حسين ابن أبي السائب بن أبي لبابة (^٤)، أن جده (^٥)، حدثه بنحوه (^٦).\n_________\n(^١) الطائي.\n(^٢) الربيع بن روح اللَّاخوني، الحمصي، ثقة. تقريب التهذيب (١٨٨٩).\n(^٣) محمَّد بن الوليد بن عامر الزبيدي.\n(^٤) مقبول. تقريب التهذيب (١٣٢٢).\n(^٥) أبو لبابة بن عبد المنذر.\n(^٦) إسناده ضعيف، وهو من زوائد أبي عوانة على مسلم، وقد ذكر البيهقي في سننه (الكبرى ١٠/ ٦٧ - ٧٨)، وقد أخرجه أبو داود في سننه (٣/ ٦١٣) في كتاب الأيمان والنذر، باب فيمن نذر أن يتصدق بماله، عن كعب بن مالك، عن أبيه، قال للنبي ﷺ، وأبو لبابة أو من شاء فذكر مثله.","vol":"12","page":664},{"text":"٦٣٢٠ - ز- حدثنا إسحاق بن سيار، حدثنا حيوة (^١)، قال: حدثنا محمَّد بن حرب، عن الزبيدي، عن الزهري، عن حسين بن أبي السائب\n⦗٦٦٥⦘ ابن أبي لبابة، أن جده أبا لبابة حين تاب الله ﷿ عليه قال: فذكر نحوه (^٢).\n_________\n(^١) ابن شريح الحضرمي.\n(^٢) إسناده ضعيف لضعف حسين بن أبي السائب.","vol":"12","page":664},{"text":"٦٣٢١ - ز- حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا الثوري، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إن النذر لا يأتي ابن آدم بشيء إلا ما قدر له، ولكنه يلقيه النذر ما قدر له فيستخرج به من البخيل، فييسَّر له ما لم يكن ييسر\" (^١).\n_________\n(^١) إسناده حسن، وقد تقدم تخريجه في الحديث رقم (٦٢٧٥).","vol":"12","page":665},{"text":"المصطلحات الخاصة المستعملة بالزيادات والفروق بين النسختين:\nقد قابلت بين النسختين وأثبت الفروق على النحو التالي:\n١ - ما زاد في الأصل على ما في النسخة \"ل\" جعلته بين نجمين.\nهكذا *. . . . . .*.\n٢ - ما زاد في النسخة \"ل\" على ما في الأصل جعلته بين معقوفين.\nهكذا [. . . .].\n٣ - الخطأ الذي يوجد في النسختين ولا يحتمل الصحة ألبتة أصوبه في المتن وأجعله بين هلالين. هكذا (. . . . .) وأنبه على الخطأ في الحاشية. وأما إذا كان الخطأ في إحدى النسختين دون الأخرى فإنني أثبت الصواب في المتن وأنبه على الخطأ الذي في النسخة الأخرى في الحاشية.\n٤ - الكلام المضروب عليه في أي من النسختين أذكره في الحاشية وأذكر الطريقة التي ضرب بها.\n٥ - الكلام الذي يكون في الحاشية وهو من أصل الكتاب (اللَّحَق) أدخله في المتن وأجعله بين هلالين ذوي نجمين. هكذا (*. . . . .*).\n٦ - إذا وقع اختلاف في الكلمة أو في ألفاظ الأداء بين النسختين فإنني أثبت ما في الأصل وأشير إلى ما في النسخة \"ل\" في الحاشية.\n٧ - وقع في بعض المواضع في كل من النسختين الاقتصار على الصلاة على النبي ﷺ دون السلام فأكملته دون تنبيه.\n٨ - حددت نهاية لوحات الأصل بين معقوفين داخل المتن. ونهاية لوحات النسخة \"ل\" في الحاشية بعد أن أضع خطًّا مائلًا في المتن. هكذا /.","vol":"13","page":5},{"text":"<span data-type='title' id=toc-930>مبتدأ أبواب في الأيمان</span>","vol":"13","page":7},{"text":"<span data-type='title' id=toc-931>باب حظر الحلف بالآباء ووجوب الحلف بالله، وحظر الحلف إلَّا به ﷿ </span>(^١) / (^٢).\n_________\n(^١) في (ل): ﵎.\n(^٢) (ل ٥/ ٨١/ أ).","vol":"13","page":7},{"text":"٦٣٢٢ - حدثنا يوسف القاضي (^١)، قال: حدثنا أبو الرَّبِيع (^٢)، قال: حدثنا إسماعيل بن جعفر (^٣) ح وحدثني أبي [﵀] (^٤)، قال: حدثنا علي بن حُجْر (^٥)، قال: حدثنا إسماعيل بن جعفر، عن عبد الله بن دينار (^٦)، أنَّه سمع ابن عمر يقول: قال رسول الله ﷺ: \"مَنْ كان حالفًا فلا يحلف إلَّا بالله\" قال: وكانت قريش تحلف بآبائها. قال: \"لا تحلفوا بآبائكم\" (^٧).\n_________\n(^١) هو يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم، أبو محمَّد الأَزْدي مولاهم.\n(^٢) سليمان بن داود العَتَكي الزهراني.\n(^٣) ابن أبي كثير الأنصاري، الزرقي، أبو إسحاق القارئ.\n(^٤) إسحاق بن إبراهيم بن يزيد الإسفراييني. لم أقف له على ترجمة.\n(^٥) بضم المهملة وسكون الجيم -[كذا في التقريب (٤٧٠٠ - ابن إياس السَّعْدي.\n(^٦) العَدَوي مولاهم، أبو عبد الرحمن.\n(^٧) أخرجه مسلم عن علي بن حجر به. [الأيمان / باب النهي عن الحلف بغير الله / ح ٤ (٣/ ١٢٦٧)]. =\n⦗٨⦘ = والحديث أخرجه البخاري أيضًا. [مناقب الأنصار/ باب أيام الجاهلية /ح ٣٨٣٦ (٧/ ١٨٣)].","vol":"13","page":7},{"text":"٦٣٢٣ - حدثنا الصَّوْمَعي (^١)، قال: حدثنا القَطَواني (^٢)، قال: حدثنا سليمان بن بلال (^٣)، قال: حدثني عبد الله بن دينار، عن ابن عمر قال: قال النبي ﷺ: \"مَنْ كان حالفًا فلا يحلف إلَّا بالله\" وقال: \"لا تحلفوا بآبائكم\".\n_________\n(^١) محمَّد بن أبي خالد أبو بكر الطبري.\n(^٢) -بفتح الطاء المهملة- خالد بن مَخْلَد أبو الهيثم البَجَلي مولاهم، أبو محمَّد وأبو أيوب المدني.\n(^٣) القرشي التيمي مولاهم.","vol":"13","page":8},{"text":"٦٣٢٤ - حدثنا الصَّوْمَعي، قال: حدثنا أبو نُعَيْم (^١)، قال: حدثنا ورقاء (^٢)، عن عبد الله بن دينار، عن ابن عمر قال: قال النبي ﷺ: \"لا تحلفوا بآبائكم، ومَنْ كان حالفًا فليحلف بالله\".\n_________\n(^١) الفضل بن دكين المُلائي.\n(^٢) ابن عمر اليَشْكُري.","vol":"13","page":8},{"text":"٦٣٢٥ - حدثنا محمَّد بن يحيى الذُّهْلي (^١)، وأحمد بن يوسف السُّلَمي (^٢)، قالا: حدثنا عبد الرزاق (^٣) [ح وأخبرنا إسحاق\n⦗٩⦘ الدَّبَرِي (^٤)، عن عبد الرزاق] قال: حدثنا مَعْمَر (^٥)، عن الزهري، عن سالم (^٦)، عن أبيه، عن عمر [﵄] قال: سمعني رسول الله ﷺ أحلف بأبي، فقال: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم (^٧) \". قال عمر: فوالله ما حلفت بها ذاكرًا ولا آثرًا (^٨) منذ سمعت رسول الله ﷺ ينهى عنها، ولا تكلمت بها (^٩).\nهذا لفظ محمَّد بن يحيى / (^١٠).\n_________\n(^١) هو محمَّد بن يحيى بن عبد الله بن خالد، أبو عبد الله الذهلي مولاهم.\n(^٢) هو أحمد بن يوسف بن خالد، أبو الحسن الأزْدي المُهلبي، المعروف بحمدان السلمي.\n(^٣) ابن همام الصنعاني. والحديث في \"مصنفه\" [الأيمان والنذور/ باب الأيمان، ولا يحلف إلا بالله، ح ١٥٩٢٢ (٨/ ٤٦٦)].\n(^٤) بفتح أوله والموحدة معًا، وكسر الراء. كذا في \"توضيح المشتبه\" [٤/ ١٣]- وهو إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٥) فتح الميمين، بينهما عين مهملة ساكنة، وآخره راء. كذا في \"توضيح المشتبه\" [٨/ ٢٢٢]- ابن راشد الأزدي مولاهم، أبو عروة البصري، نزيل اليمن.\n(^٦) ابن عبد الله بن عمر بن الخطّاب.\n(^٧) في (ل): في هذا الموضع جملة مضروب عليها بوضع (لا) في أولها و(إلى) في آخرها.\nوالجملة هي: [\"فمن كان حالفًا فليحلف بالله\". فقال عمر: فما حلفت بها بعد. حدثنا محمَّد بن حيويه].\n(^٨) أي: لم أحلف بأبي من قِبَل نفسي ولا حدَّثْتُ به عن غيري. فقوله: \"ذاكرًا\" ليس من الذِّكْر بعد النسيان، إنما يريد محدِّثًا به، كقولك ذكرت كذا. وقوله: \"آثرًا\" مِن أثَرْتُ الحديث آثِره، إذا حدَّثْتَ به عن غيرك. [ينظر: أعلام الحديث للخطابي (٤/ ٢٢٨٤)].\n(^٩) أخرجه مسلم من طريق عبد الرزاق به. دون سياق متنه [الأيمان/ باب النهي عن الحلف بغير الله /ح ٢ (٣/ ١٢٦٦)].\nوالحديث أخرجه البخاري أيضًا. [الأيمان والنذور/ باب لا تحلفوا بآبائكم، ح ٦٦٤٧ (١١/ ٥٣٨ - مع الفتح)].\n(^١٠) (ل ٥/ ٨١ / ب).","vol":"13","page":8},{"text":"٦٣٢٦ - حدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر (^١)، قال: حدثنا عبد الأعلى (^٢)، قال: حدثنا معمر، عن الزهري، عن سالم، عن أبيه أن النبي ﷺ سمع عمر ﵁ وهو يقول: وأبي. فقال النبي ﷺ: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم. فمن كان حالفًا فليحلف بالله\". فقال عمر: فما حلفت بها بعدُ.\n_________\n(^١) ابن علي بن عطاء المقَدَّمِي -بضم الميم وفتح القاف وتشديد الدال المهملة. كذا في \"الأنساب\" للسمعاني [٥/ ٣٦٤].\n(^٢) ابن عبد الأعلى السّامي -بالمهملة. كذا في \"التقريب\"- أبو محمَّد البصري.","vol":"13","page":10},{"text":"٦٣٢٧ - حدثنا محمَّد بن حَيُّوْيَه (^١)، قال: حدثنا نُعَيْم (^٢)، قال: حدثنا ابن المبارك (^٣)، عن معمر، بمثله: ذاكرًا ولا آثرًا.\n_________\n(^١) -بفتح أوله، وضم المثناة تحت المشددة، وسكون الواو، وفتح المثناة تحت، تليها هاء- لقب لوالده. وهو محمَّد بن يحيى بن موسى الإسفراييني.\n(^٢) ابن حماد بن معاوية الخزاعي المروزي.\n(^٣) هو عبد الله بن المبارك.","vol":"13","page":10},{"text":"٦٣٢٨ - حدثنا عبد الرحمن بن بشر (^١)، قال: حدثنا سفيان (^٢)، عن الزهري عن سالم، عن أبيه أن النبي ﷺ سمع عمر ﵁ وهو يحلف: وأبي. فقال: \"إنَّ الله ﷿ ينهاكم أن تحلفوا بآبائكم. فإنَّه كفر بكم\" (^٣).\n_________\n(^١) ابن الحكم النيسابوري.\n(^٢) ابن عيينة.\n(^٣) أخرجه مسلم من طريق سفيان به. دون سياق متنه. [الموضع الأوّل / ح ٢ =\n⦗١١⦘ = (٣/ ١٢٦٦)]. وليس في المتن المحال عليه \"فإنَّه كفر بكم\". ولم أجد من تابع عبد الرحمن بن بشر على هذه الزيادة. ويشهد لها حديث سعد بن عبيدة عن ابن عمر. يأتي عند المصنف [ح ٦٤٠١].","vol":"13","page":10},{"text":"٦٣٢٩ - حدثنا يونس [بن عبد الأعلى] (^١)، قال: أخبرنا ابن وهب (^٢)، قال: أخبرني (^٣) يونس (^٤) عن ابن شهاب، عن سالم، عن أبيه قال: سمعت عمر بن الخطّاب ﵁ يقول: قال رسول الله ﷺ: \"إنَّ الله تعالى ينهاكم أن تحلفوا بآبائكم\".\nقال عمر: فوالله ما حلفت بها منذ سمعت رسول الله ﷺ نهى عنها ذاكرًا ولا آثرًا (^٥).\n_________\n(^١) ابن ميسرة الصَّدَفي.\n(^٢) عبد الله بن وهب بن مسلم القرشي مولاهم، المصري.\n(^٣) في (ل): حدثني.\n(^٤) ابن يزيد بن أبي النجاد الأَيْلي -بفتح الهمزة وسكون التحتانية بعدها لام [كذا في التقريب (٧٩١٩)].\n(^٥) أخرجه مسلم من طريق ابن وهب به. [الموضع الأوّل / ح ١ (٣/ ١٢٦٦)].","vol":"13","page":11},{"text":"٦٣٣٠ - حدثنا يوسف بن مُسَلَّم (^١) [المصيصي]، قال: حدثنا حجاج (^٢) قال: حدثنا الليث (^٣)، [قال] حدثني\n⦗١٢⦘ عُقَيل (^٤)، عن ابن شهاب، قال: أخبرني سالم بن عبد الله، أن عبد الله بن عمر أخبره أن عمر بن الخطّاب ﵁ قال: سمعت رسول الله (^٥) ﷺ يقول: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم\". قال عمر: فوالله ما حلفت بها منذ يوم سمعت (^٦) رسول الله ﷺ ينهى عنها. ولا تكلمت بها (^٧).\n_________\n(^١) -بفتح السين المهملة واللام المضعّفة معًا [كذا في توضيح المشتبه (٨/ ١٤٨)]- وهو يوسف بن سعيد بن مسلم المِصِّيصي.\n(^٢) ابن محمَّد المِصِّيصِي الأعور.\n(^٣) ابن سعد الفَهْمِي، أبو الحارث المصري.\n(^٤) -بضم العين المهملة- ابن خالد بن عَقِيل -بفتح العين المهملة- الأَيْلي -فتح الهمزة بعدها تحتانية ساكنة ثمَّ لام-. [كذا في التقريب (٤٦٦٥)].\n(^٥) (ل ٥/ ٨٢ /أ).\n(^٦) في الأصل زيادة (من) في هذا الموضع، وهو خطأ، ولا توجد في (ل).\n(^٧) أخرجه مسلم من طريق الليث به، دون سياق متنه كاملًا. [الموضع الأوّل /ح ٢ (٣/ ١٢٦٦)].","vol":"13","page":11},{"text":"٦٣٣١ - حدثنا [إسحاق بن إبراهيم] الدَّبَري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: أخبرني (^٣) عبد الكريم بن أبي المُخارِق (^٤)، أن نافعًا (^٥) أخبره، عن ابن عمر، عن عمر ﵁ قال: سمعني (^٦) النبي ﷺ أحلف بأبي فقال: \"يا عمر لا تحلف بأبيك. احلف بالله ولا تحلف\n⦗١٣⦘ بغير الله\". قال: فما حلفت بعد إلَّا بالله. ورآني أبول قائمًا. [فـ]ـقال: \"يا عمر لا تبل قائمًا\". قال: فما بلت قائمًا بعد (^٧).\n_________\n(^١) الحديث في \"مصنفه\" [الأيمان والنذور/ باب الأيمان، ولا يحلف إلا بالله /ح ١٥٩٢٤ (٨/ ٤٦٧)].\n(^٢) عبد الملك بن عبد العزيز بن جريج الأُموي مولاهم.\n(^٣) في (ل): حدثني.\n(^٤) بضم الميم وبالخاء المعجمة [كذا في التقريب (٤١٥٦)]، أبو أمية المعلِّم البصري نزيل مكة.\n(^٥) أبو عبد الله المدني، مولى ابن عمر.\n(^٦) في (ل): وسمعني. وزيادة الواو خطأ.\n(^٧) أخرجه مسلم [الأيمان / باب النهي عن الحلف بغير الله. /ح ٤ (٣/ ١٢٦٧)] عن إسحاق بن إبراهيم ومحمد بن رافع عن عبد الرزاق بإسناده إلى ابن عمر. دون سياق متنه، بل أحال بلفظ المتن على رواية الليث عن نافع [تأتي عند أبي عوانة برقم /٦٣٣٧]، وليس في رواية الليث النهي عن البول قائمًا. وفي إسناد الحديث عبد الكريم بن أبي المخارق، لا يختلفون في ضعفه، ومسلم إنما أخرج له في المتابعات، وصدر برواية الليث. وأما أبو عوانة فقد صدر برواية عبد الكريم ليبين علتها، حيث أتبعها بروايات ثقات أصحاب نافع: عبيد الله العمري، ومالك، وجويرية، والليث، وابن أبي ذئب، وإسماعيل بن أمية، والوليد بن كثير. وليس في شيء منها ذكر الزيادة التي في حديث عبد الكريم. وكذلك جعلوا الحديث من مسند ابن عمر، لا من مسند عمر كما فعل عبد الكريم. وعلى هذا لا تصح هذه الزيادة. ويلاحظ أن مسلمًا ﵀ جمع أسانيد سبعة من أصحاب نافع -منهم عبد الكريم- ثمَّ قال: \"كل هؤلاء عن نافع عن ابن عمر\". وعلى هذا يكون حديث عبد الكريم -عند مسلم- من مسند ابن عمر، وليس كذلك. فإن الحديث في مسند إسحاق من هذا الوجه عن ابن عمر عن عمر، وكذلك أخرجه أبو نعيم في \"المستخرج\" من طريق إسحاق. قاله ابن حجر في \"النكت الظراف\". [مع تحفة الأشراف (٨/ ٦٨)]. وقال: \"هذا مما يؤخذ على مسلم\".","vol":"13","page":12},{"text":"٦٣٣٢ - ز- حدثني (^١) محمَّد بن يحيى (^٢)، ومحمد بن إسحاق بن الصباح (^٣)، قالا: حدثنا عبد الرزاق، عن ابن جريج. بإسناده. قال: رآني\n⦗١٤⦘ النبي ﷺ أبول قائمًا فقال: \"يا عمر لا تبل قائمًا\". قال: فما بلت قائمًا بعد (^٤).\n_________\n(^١) في (ل): حدثنا.\n(^٢) الذُّهْلِي.\n(^٣) أبو عبد الله الصنعاني، كما صرح به المصنف في مواضع منها (ح: ٧٢٣، ٦٧٨٧، =\n⦗١٤⦘ = ٩٥٥٧)، ولم أقف له على ترجمة.\n(^٤) أخرجه ابن ماجه [(١/ ١١٢) ح ٣٠٨] عن محمَّد بن يحيى الذهلي به، وأخرجه الحكم [١/ ١٨٥]، والبيهقيُّ \"في السنن الكبرى\" [١/ ١٠٢] كلاهما من طريق عبد الرزاق به. وفي إسناده عبد الكريم بن أبي المخارق، لا يختلفون في ضعفه، ومع ضعفه خالف عبيد الله العُمري الثقة. قال الترمذي: إنما رفع هذا الحديث عبد الكريم بن أبي المخارق، وهو ضعيف عند أهل الحديث. وروى عبيد الله عن نافع عن ابن عمر قال: قال عمر: \"ما بلت قائمًا منذ أسلمت\". وهذا أصح من حديث عبد الكريم. اهـ. [السنن (١/ ١٧)]. وحديث عبيد الله أخرجه ابن أبي شيبة في \"المصنف\" [١/ ١٤٨].","vol":"13","page":13},{"text":"٦٣٣٣ - حدثنا الصَّغَاني (^١)، قال: حدثنا أبو بدر شجاع بن الوليد (^٢) ح وحدثنا عباس الدُّوْرِي (^٣)، وإبراهيم الحربي (^٤)، قالا: حدثنا أحمد بن يونس (^٥)، قال: حدثنا زهير (^٦)، قالا: حدثنا عبيد الله بن\n⦗١٥⦘ عمر (^٧) قال: حدثني نافع، عن عبد الله بن عمر، عن عمر [بن الخطاب ﵁]، أن رسول الله ﷺ أدركه وهو في ركب وهو يحلف بأبيه.\nفقال: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم\".\nزاد أبو بدر: \"فليحلف حالف بالله أو ليسكت\" (^٨).\n_________\n(^١) -بفتح الصاد المهملة والغين المعجمة، ويقال: الصَّاغَاني أيضًا [كذا في الأنساب -للسمعاني (٣/ ٥٤٢)]- محمَّد بن إسحاق بن جعفر.\n(^٢) ابن قيس السَّكُوني.\n(^٣) هو عباس بن محمَّد الدُّوْري.\n(^٤) هو إبراهيم بن إسحاق بن إبراهيم.\n(^٥) هو أحمد بن عبد الله بن يونس التميمي اليَرْبوعي.\n(^٦) ابن معاوية بن حُدَيْج -بضم الحاء وفتح الدال المهملتين-[كذا في \"الإكمال\" =\n⦗١٥⦘ = (٢/ ٣٩٥ و٣٩٨)]- أبو خيثمة الجُعْفِي.\n(^٧) ابن حفص بن عاصم بن عمر بن الخطّاب العُمري.\n(^٨) أخرجه مسلم من طريق يحيى القطان عن عبيد الله بن عمر به -وهي الطريق التالية عند المصنف- دون سياق متنه. [الموضع الأوّل].","vol":"13","page":14},{"text":"٦٣٣٤ - حدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر، قال: حدثنا يحيى القطان، عن عبيد الله / (^١)، عن نافع، عن ابن عمر أن النبي ﷺ سمع عمر بن الخطّاب ﵁ وهو يحلف بأبيه، فقال: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم. فمن كان حالفًا فليحلف بالله أو ليسكت\".\n_________\n(^١) (ل ٥/ ٨٢ / ب).","vol":"13","page":15},{"text":"٦٣٣٥ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^٢) أخبره ح وحدثنا محمَّد بن حَيُّوْيَه، قال: أخبرنا مُطَرِّف (^٣)، قال:\n⦗١٦⦘ حدثنا مالك، عن نافع، عن [عبد الله] بن عمر أن رسول الله ﷺ أدرك عمر وهو يسير في ركب وهو يحلف بأبيه، فقال رسول الله ﷺ: \"إنَّ الله *تعالى* ينهاكم أن تحلفوا بآبائكم، فمن كان حالفًا فليحلف بالله أو ليصمت\".\n_________\n(^١) في (ل): أخبرنا.\n(^٢) الحديث في موطئه -برواية الليثي-[النذور والأيمان /باب جامع في الأيمان / ح ١٤ (٢/ ٤٨٠)].\n(^٣) -بضم أوله وفتح ثانيه وتشديد الراء المكسورة- ابن عبد الله بن مُطَرِّف اليَسَاري، -بالتحتانية والمهملة المفتوحتين- كذا في \"التقريب\".","vol":"13","page":15},{"text":"٦٣٣٦ - *و* حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا جُوَيْرِيَة (^٣)، عن نافع، عن ابن عمر *عن النبي ﷺ*، بمثله (^٤).\n_________\n(^١) ابن عبد القاهر الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطَّيَالسي. والحديث في \"مسنده\" (ص ٥).\n(^٣) -تصغير جارية- ابن أسماء الضُّبَعي.\n(^٤) في (ل): مثله.","vol":"13","page":16},{"text":"٦٣٣٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا الليث بن سعد ح وحدثنا الصَّغَاني، والحارث بن أبي أسامة (^١)، قالا: حدثنا أبو النضر (^٢)، قال: أخبرنا الليث بن سعد، عن نافع، عن عبد الله بن عمر عن رسول الله ﷺ أنَّه أدرك عمر بن الخطّاب في ركب وعمر يحلف بأبيه، فناداهم رسول الله ﷺ: \"إنَّ الله ينهاكم أن تحلفوا بآبائكم، فمن كان حالفًا فليحف بالله أو ليصمت\" (^٣).\n_________\n(^١) هو الحارث بن محمَّد بن أبي أُسامة، أبو محمَّد التميمي مولاهم.\n(^٢) هاشم بن القاسم بن مسلم الليثي مولاهم.\n(^٣) أخرجه مسلم من طريق الليث به. [الموضع الأوّل/ح ٣].","vol":"13","page":16},{"text":"٦٣٣٨ - حدثنا أبو عُتبة أحمد بن الفرج الحمصي، قال: حدثنا ابن أبي فُدَيك (^١) / (^٢)، عن ابن أبي ذئب (^٣)، عن نافع، عن ابن عمر أن رسول الله ﷺ أدرك عمر ﵁ وهو في ركب وهو يحلف بأبيه، فقال: \"إن الله ينهاكم أن تحلفوا بآبائكم، من كان حالفًا فليحلف بالله أو ليسكت\" (^٤).\n_________\n(^١) -بالفاء مصغرًا- كذا في \"التقريب\" [٥٧٣٦]-محمَّد بن إسماعيل بن مسلم الدِّيْلي مولاهم.\n(^٢) (ل ٥/ ٨٣/ أ).\n(^٣) محمَّد بن عبد الرحمن بن المغيرة القرشي العامري.\n(^٤) أخرجه مسلم من طريق ابن أبي فديك عن الضحاك وابن أبي ذئب به. دون سياق متنه.\n[الموضع الأوّل]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":17},{"text":"٦٣٣٩ - حدثنا جعفر بن محمَّد الخفاف الأَنْطَاكي، قال: حدثنا الهيثم بن جَميل ح وحدثنا ابن أبي الشوارب (^١)، قال: حدثنا إبراهيم بن بشار (^٢) قالا: حدثنا سفيان بن عيينة، عن إسماعيل بن أُمية (^٣)، عن نافع، عن ابن عمر أن النبي ﷺ أدرك عمر ﵁ وهو يقول: وأبي وأبي، فقال النبي ﷺ: \"لا تحلفوا بآبائكم، فمن كان حالفًا فليحلف بالله أو ليسكت\" (^٤).\n_________\n(^١) علي بن محمَّد بن عبد الملك الأُمَوي، أبو الحسن البصري.\n(^٢) الرَّمادي، أبو إسحاق البصري.\n(^٣) ابن عمرو بن سعيد الأموي.\n(^٤) أخرجه مسلم من طريق سفيان به. دون سياق متنه. [الموضع الأوّل]. وفي هذا الحديث من من فوائد الاستخراج: تعيين المهمل، حيث جاء سفيان في إسناد مسلم مهملًا.","vol":"13","page":17},{"text":"٦٣٤٠ - حدثنا محمَّد بن عبد الرحمن (^١) ابن أخي حسين الجعفي -بدمشق-، وأحمد بن عبد الحميد الحارثي (^٢)، قالا: حدثنا أبو أُسامة (^٣)، قال: حدثنا الوليد بن كثير المخزومي (^٤)، قال: حدثني نافع مولى [عبد الله] بن عمر، عن ابن عمر أنَّه حدثهم (^٥) أن رسول الله ﷺ أدرك عمر ﵁ وهو يحلف بأبيه فلما سمعه رسول الله ﷺ قال: \"مهلا، فإن الله قد نهاكم أن تحلفوا بآبائكم، من حلف فليحلف بالله أو ليسكت\" (^٦).\nرواه روح بن عبادة عن عبيد الله بن الأخنس، عن نافع، عن ابن عمر قال: \"أدرك رسول الله ﷺ عمر ﵁ في ركب. . .\" وذكر الحديث (^٧) / (^٨).\n_________\n(^١) ابن الحسن الجُّعْفي، الكوفي نزيل دمشق.\n(^٢) أبو جعفر الكوفي. قال الذهبي: \"المحدث الصدوق\". مات سنة تسع وستين ومائتين.\n[السير (١٢/ ٥٠٨)].\n(^٣) حماد بن أُسامة بن زيد القرشي مولاهم، الكوفي.\n(^٤) أبو محمَّد المدني، ثمَّ الكوفي.\n(^٥) في (ل): أن ابن عمر حدثهم.\n(^٦) أخرجه مسلم من طريق أبي أسامة بإسناده. دون سياق متنه. [الموضع الأوّل].\n(^٧) لم أقف على من وصله.\n(^٨) (ل ٥/ ٨٣ /ب).","vol":"13","page":18},{"text":"<span data-type='title' id=toc-932>باب [بيان] ما يجب أن يقول الحالف إذا حلف باللات والعزى خطأ، وبيان [كفارة] من يقول [لآخر]: تعال أقامرك.</span>","vol":"13","page":19},{"text":"٦٣٤١ - حدثنا محمَّد بن إسحاق بن سَبُّوْيَه (^١) السِّجْزي -بمكة-، وأحمد بن يوسف السُّلَمي، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا مَعْمَر (^٣)، عن الزهري، عن حُمَيْد بن عبد الرحمن (^٤)، عن أبي هريرة قال: قال رسول الله ﷺ: \"من حلف فقال في حَلِفِه: واللَّات والعُزَّى، فليقل: لا إله إلا الله، ومن قال لصاحبه تعال أُقامرك فليتصدق بشيء\" (^٥).\n_________\n(^١) بفتح السين المهملة -وقيل المعجمة- وضم الموحدة المشددة، وسكون الواو، وفتح المثناة تحت، تليها هاء. [كذا في توضيح المشتبه (٥/ ٢٨٩).\n(^٢) الحديث في \"مصنفه\" [الأيمان والنذور/ باب الأيمان، ولا يحلف إلا بالله/ ح ١٥٩٣١ (٨/ ٤٦٩)]. وليس فيه \"والعزى\". وقد نَبَّه الإمام مسلم على أن الأوزاعي انفرد بزيادة \"والعزى\" عن يونس ومعمر. وهي ثابتة في النسختين من مستخرج أبي عوانة.\n(^٣) ابن راشد الأزدي.\n(^٤) ابن عوف الزهري.\n(^٥) أخرجه مسلم من طريق عبد الرزاق به. دون سياق متنه. [الأيمان/ باب من حلف باللات والعزى، فليقل: لا إله إلا الله./ ح ٥ (٣/ ١٢٦٨)].\nوالحديث أخرجه البخاري أيضًا. [التفسير/ باب ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى﴾ / ح ٤٨٦٠ (٨/ ٤٧٨)].","vol":"13","page":19},{"text":"٦٣٤٢ - حدثنا محمَّد بن عوف الحمصي (^١)، قال: حدثنا\n⦗٢٠⦘ أبو المغيرة (^٢)، قال: حدثنا الأوزاعي (^٣)، عن الزهري، عن حميد بن عبد الرحمن ابن عوف]، عن أبي هريرة قال: قال رسول الله ﷺ: \"من حلف منكم فقال في حلفه: باللات والعزى، فليقل: لا إله إلا الله. ومن قال لصاحبه: تعال أُقامرك فليتصدق\" (^٤).\n_________\n(^١) هو محمَّد بن عوف بن سفيان الطائي، أبو جعفر الحمصي.\n(^٢) عبد القدوس بن الحجاج الخَوْلاني.\n(^٣) عبد الرحمن بن عمرو بن أبي عمرو.\n(^٤) أخرجه مسلم من طريق الأوزاعي به. دون سياق متنه. [الموضع السابق].","vol":"13","page":19},{"text":"٦٣٤٣ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد (^٢)، عن ابن شهاب (^٣)، قال: أخبرني حميد [بن عبد الرحمن بن عوف] أن أبا هريرة قال: قال رسول الله ﷺ: \"من حلف منكم فقال في حلفه: باللات *والعزى*، فليقل: لا إله إلا الله. ومن قال لصاحبه: تعال أُقامرك فليتصدق\" (^٤).\n_________\n(^١) عبد الله بن وهب بن مسلم.\n(^٢) ابن أبي النجاد الأيلي.\n(^٣) في (ل): عن الزهري.\n(^٤) أخرجه مسلم من طريق ابن وهب به. [(٣/ ١٢٦٧]. وليس فيه \"والعزى\". وقد نَبَّه الإمام مسلم على أن الأوزاعي انفرد بزيادة \"والعزى\" عن يونس ومعمر. وكلمة \"والعزى\" ساقطة من (ل). وفي مستخرج أبي نعيم [الأيمان/ باب كفارة من حلف باللات والعزى] من طريق حرملة بن يحيى عن ابن وهب. أُثبتت كلمة \"والعزى\" في اللحق.","vol":"13","page":20},{"text":"٦٣٤٤ - حدثنا عَلَّان القَرَاطيسي (^١) -بواسط-، وعمار بن\n⦗٢١⦘ رجاء (^٢)، قالا: حدثنا يزيد بن هارون (^٣)، قال: أخبرنا (^٤) هشام بن حسان (^٥)، عن الحسن (^٦)، عن عبد الرحمن بن سمرة / (^٧) عن النبي ﷺ قال: \"لا تحلفوا بآبائكم ولا بالطواغي (^٨) \" (^٩).\nقال علان: \"بالطواغيت\".\nرواه أحمد عن بندار عن عبد الأعلى عن هشام، بمثله، \"بالطواغي\" (^١٠). *و* قال: \"إذا حلف أحدكم على يمين فرأى غيرها خيرًا منها فليكفر عن يمينه وليأت الذي هو خير\" (^١١).\n_________\n(^١) هو علي بن عبد الله بن موسى، و\"عَلَّان\" لقبٌ له.\n(^٢) أبو ياسر التَّغْلِبي الأَسْتَراباذي.\n(^٣) ابن زاذان السُّلَمِي مولاهم.\n(^٤) في (ل): حدثنا.\n(^٥) الأزْدي الفُرْدُوسي -بالقاف وضم الدال-.\n(^٦) ابن أبي الحسن البصري.\n(^٧) (ل ٥/ ٨٤ /أ).\n(^٨) الطواغي: جمع طاغية، ويشبه أن يريد به مَنْ طغى من الكفار وجاوز القدر في الشر: أي عظمائهم. ويجوز أن يريد الأوثان أيضًا، كما ورد في الحديث: طاغية بني فلان. أي: ما يعبدونه. [ينظر: المجموع المغيث -لأبي موسى المديني (٢/ ٣٥٧)].\n(^٩) أخرجه مسلم من طريق هشام بن حسان به. [الموضع الأوّل / ح ٦].\n(^١٠) في (ل): الطواغي.\n(^١١) لم أقف على من وصله، ويحتمل أن أبا عوانة يريد بأحمد: شيخه أحمد بن سعيد الدارمي. فقد علق عنه في غير هذا الموضع [ح ٦٤٨٥]. وحدث الدارمي عن بندار.","vol":"13","page":20},{"text":"<span data-type='title' id=toc-933>باب [بيان] وجوب حنث اليمين إذا رأى الحالف خيرًا منها وكفارتها، وعلى أن الكفارة قبل الحنث.</span>","vol":"13","page":22},{"text":"٦٣٤٥ - حدثنا عمار بن رجاء (^١)، قال: حدثنا يزيد بن هارون (^٢)، قال: حدثنا هشام بن حسان ح وحدثنا محمَّد بن إسماعيل الصائغ (^٣) [بمكة]، قال: حدثنا عبد الله بن بكر السهمي (^٤)، قال: حدثنا هشام بن حسان (^٥)، عن الحسن (^٦)، عن عبد الرحمن بن سمرة قال: قال رسول الله ﷺ: \"يا عبد الرحمن لا تسأل الإمارة فإنك إنْ أُعْطِيْتَهَا عن مسألة وُكِلْت إليها (^٧)، وإنْ أُعْطِيْتَهَا عن غير مسألة أُعِنْت عليها. وإذا حلفت على يمين فرأيت غيرها خيرًا منها فكفر عن يمينك وائت الذي هو خير\" (^٨).\n_________\n(^١) التَّغْلبي.\n(^٢) ابن زاذان السُّلمي.\n(^٣) هو محمَّد بن إسماعيل بن سالم، القرشي مولاهم، أبو جعفر البغدادي، نزيل مكة.\n(^٤) هو عبد الله بن بكر بن حبيب.\n(^٥) الأزدي القُرْدُسي.\n(^٦) ابن أبي الحسن البصري.\n(^٧) أي: أسلمت إليها ولم يكن معك إعانة. قاله القاضي عياض. [شرح النوويّ على صحيح مسلم (١٢/ ٢٨٥)].\n(^٨) أخرجه مسلم من طريق هشام بن حسان به. دون سياق متنه. [الأيمان / باب ندب =\n⦗٢٣⦘ = من حلف يمينًا فرأى غيرها خيرًا منها، أن يأتي الذي هو خير، ويكفر عن يمينه. / ح ١٩ (٣/ ١٢٧٤)]. والحديث رواه البخاري أيضًا [الأيمان والنذور] باب قول الله تعالى ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ في أَيْمَانِكُمْ﴾ ح ٦٦٢٢ (١١/ ٥٢٥)].","vol":"13","page":22},{"text":"٦٣٤٦ - حدثنا حمدان بن علي الوراق (^١)، وأبو داود السجستاني (^٢)، قالا: حدثنا مسلم بن إبراهيم (^٣)، قال: حدثنا قُرَّة بن خالد (^٤)، عن الحسن، عن عبد الرحمن بن سمرة قال: قال لي رسول الله ﷺ: \"يا عبد الرحمن لا تسأل الإمارة. فإنك إنْ أَتيْتَهَا [عن مسألة] وُكِلْت إليها، وإنْ أُوتِيْتَهَا (^٥) عن غير مسألة أُعِنْت عليها. وإذا حلفت على يمين فرأيت غيرها خيرًا منها فكفر عن يمينك وائت الذي هو خير\"/ (^٦).\n_________\n(^١) هو محمَّد بن علي بن عبد الله بن مهران، أبو جعفر. يعرف بحمدان.\n(^٢) سليمان بن الأشعث. صاحب السنن. والحديث في \"السنن\" في عدد من المواضع.\nإلا أنَّه من غير طريق قرة بن خالد. [ينظر: تحفة الأشراف / ح ٩٦٩٥ (٧/ ١٩٨)].\nولم يسق أبو داود الحديث بتمامه في موضع واحد. بل ذكر الإمارة في \"كتاب الخراج والإمارة\"، واليمينَ في \"الأيمان والنذور\".\n(^٣) الأزدي الفَرَاهيدي، بالفاء [كذا في \"التقريب\" (٦٦١٦)].\n(^٤) السدوسي البصري.\n(^٥) في (ل): أتيتها.\n(^٦) (ل ٥/ ٨٤ / ب).","vol":"13","page":23},{"text":"٦٣٤٧ - حدثنا محمَّد بن غالب أبو جعفر تَمْتَام (^١)، قال: حدثنا\n⦗٢٤⦘ عُبيد بن عَبيدة (^٢)، قال: حدثنا معتمر بن سليمان (^٣)، عن أبيه (^٤)، عن الحسن، عن عبد الرحمن بن سمرة عن النبي ﷺ قال: \"إذا حلف أحدكم على يمين فرأى غيرها خيرًا منها فليكفر عن يمينه ولينظر الذي هو خير فليأته\" (^٥).\n_________\n(^١) هو محمَّد بن غالب بن حرب الضبي البصري، نزيل بغداد.\n(^٢) -بفتح العين وكسر الباء [كذا في الإكمال- لابن ماكولا (٦/ ٤٧ وَ٥٦) - التَّمَّار البصري. ذكره ابن حبَّان في \"الثقات\" [٨/ ٤٣١] وقال: \"يغرب\". ووثقه كذلك الدارقطني وقال: \"يحدث عن معتمر بغرائب لم يأت بها غيره\". [لسان الميزان (٤/ ١٢٠)].\n(^٣) ابن طرخان التيمي، أبو محمَّد البصري.\n(^٤) سليمان بن طرخان التيمي، أبو المعتمر البصري.\n(^٥) أخرجه مسلم من طريق معتمر بن سليمان به. دون سياق متنه. إلا أنَّه نبه على أن حديث معتمر عن أبيه ليس فيه ذكر الإمارة. [الموضع الأوّل].","vol":"13","page":23},{"text":"٦٣٤٨ - حدثنا محمَّد بن الجنيد الدَّقَّاق (^١)، قال: حدثنا الأسود بن عامر (^٢) [ح] وحدثنا الربيع بن سليمان (^٣)، قال: حدثنا أسد بن موسى (^٤)، قالا: حدثنا جرير بن حازم (^٥)، عن الحسن، عن عبد الرحمن بن سمرة قال: قال لي رسول الله ﷺ: \"يا عبد الرحمن لا تسأل الإمارة، فإنك إن أُوتيتها عن\n⦗٢٥⦘ مسألة وكلت إليها، وإن أُوتيتها عن غير مسألة أُعنت عليها. وإذا حلفت على يمين فرأيت غيرها خيرًا منها فكفر عن يمينك وائت الذي هو خير\" (^٦).\nحديثهما واحد.\n_________\n(^١) -بفتح الدال المهملة، والألف بين القافين الأولى مشددة [كذا في الأنساب- للسمعاني (٢/ ٤٨٥)]- محمَّد بن أحمد بن الجنيد.\n(^٢) الشامي، نزيل بغداد.\n(^٣) ابن عبد الجبار المرادي، أبو محمَّد المصري المؤذن.\n(^٤) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأُموي.\n(^٥) ابن زيد بن عبد الله الأزدي.\n(^٦) أخرجه مسلم من طريق جرير بن حازم به. [الموضع الأوّل (٣/ ١٢٧٣)].","vol":"13","page":24},{"text":"٦٣٤٩ - [و] حدثنا ابن الجنيد، قال: حدثنا الأسود بن عامر، قال: حدثنا الرَّبِيْع بن صَبِيح (^١)، عن الحسن، عن عبد الرحمن بن سمرة، عن النبي ﷺ، بمثله.\n_________\n(^١) -بفتح المهملة- السَّعْدي. قال أحمد وغيره: لا بأس به. وقال البخاري وأبو زرعة: صدوق. وضعفه ابن سعد، والنسائيُّ، ويعقوب بن شيبة، وغيرهم. واختلفت الرواية عن ابن معين، فوثقه في رواية الدوري والكوسج، وضعفه في رواية عبد الله بن أحمد وابن أبي خيثمة. وقال في رواية الدارمي: ليس به بأس. وقد جعله الحافظان الذهبي وابن حجر في مرتبة \"صدوق\". زاد ابن حجر: سيء الحفظ. أهـ. وفي هذا الحديث تابعه غير واحد. [تاريخ ابن معين -رواية الدوري (٢/ ١٦١). علل الترمذي الكبير (٢/ ٩٧٧). الكاشف (١٥٣٥). تهذيب التهذيب (٣/ ٢٤٧). التقريب (١٨٩٥)].","vol":"13","page":25},{"text":"٦٣٥٠ - حدثنا أبو عبد الله السختياني (^١) إسحاق بن إبراهيم بن عيسى (^٢)، قال: حدثنا شيبان (^٣)، قال: حدثنا جرير بن حازم، قال: حدثنا الحسن، قال: حدثنا عبد الرحمن بن سمرة، قال: قال لي رسول الله ﷺ: \"يا عبد الرحمن إذا حلفت على يمين فرأيت خيرًا منها فكفر عن\n⦗٢٦⦘ يمينك وائت الذي هو خير\" (^٤).\n_________\n(^١) زاد هنا في الأصل: \"قال: حدثنا\" وهو خطأ، وإسحاق بن إبراهيم هو أبو عبد الله السختياني شيخ المصنف.\n(^٢) الجرجاني.\n(^٣) ابن فروخ الحَبَطي مولاهم، أبو محمَّد.\n(^٤) أخرجه مسلم عن شيبان به. [الموضع الأوّل (٣/ ١٢٧٣)].","vol":"13","page":25},{"text":"٦٣٥١ - حدثنا أبو سعد الهروي المخضوب *-ببغداد-* واسمه يحيى (^١)، قال: حدثنا يحيى بن خلف (^٢)، قال: حدثنا عبد الأعلى (^٣)، قال: حدثنا سعيد بن أبي عَرُوبة (^٤)، عن قتادة، عن الحسن، عن عبد الرحمن / (^٥) بن سمرة قال: قال لي النبي (^٦) ﷺ: \"يا عبد الرحمن لا تسأل الإمارة\" بمثله. وقال: \"فرأيت غيرها خيرًا منها فكفر عن يمينك ثمَّ ائت الذي هو خير\" (^٧).\n_________\n(^١) ابن منصور بن الحسن. وثقه الخطيب. مات سنة سبع وثمانين ومائتين. [تاريخ بغداد (١٤/ ٢٢٥)].\n(^٢) الباهلي. ذكره ابن حبَّان في \"الثقات\" [٩/ ٢٦٨]. وقال البزار: حدثنا يحيى بن خلف. . . وكان ثقة. [كشف الأستار (١/ ٥٨)].\n(^٣) ابن عبد الأعلى السامي.\n(^٤) -بفتح أوله وضم الراء- كذا في \"توضيح المشتبه\" [٦/ ٢٤١]- واسم أبي عروبة: مهران اليشكري مولاهم. أبو النضر البصري.\n(^٥) (ل ٥/ ٨٥ / أ).\n(^٦) في (ل): رسول الله.\n(^٧) أخرجه مسلم من طريق سعيد بن عامر الضبي عن سعيد بن أبي عروبة به. دون سياق متنه. [الموضع الأوّل]. وسعيد بن عامر ممن لم يتبين هل سماعه من ابن أبي عروبة قبل الاختلاط أو بعده. وأما الراوي عن ابن أبي عروبة عند المصنف وهو عبد الأعلى فهو ممن سمع من سعيد قبل الاختلاط. وهذا من فوائد الاستخراج.","vol":"13","page":26},{"text":"٦٣٥٢ - حدثنا علي بن حرب الطائي (^١)، قال: حدثنا محمَّد بن فُضَيْل (^٢)، عن الأعمش (^٣)، عن عبد العزيز بن رُفَيْع (^٤)، عن تميم بن طَرفَة (^٥)، عن عديّ بن حاتم، قال: قال رسول الله ﷺ: \"إذا حلفت على يمين فرأيت غيرها خيرًا منها فلتكفر عن يمينك ولتأت الذي هو خير\" (^٦).\n_________\n(^١) هو علي بن حرب بن محمَّد بن علي.\n(^٢) -بضم أوله وفتح الضاد المعجمة، تليها مثناة تحت ساكنة. كذا في \"توضيح المشتبه\" [٧/ ١٠٩]- ابن غَزْوان الضبي مولاهم، أبو عبد الرحمن الكوفي.\n(^٣) سليمان بن مِهران الأسدي الكاهلي، أبو محمَّد الكوفي.\n(^٤) -بفاء مصغر. كذا في \"التقريب\"- الأسدي، أبو عبد الله المكي، نزيل الكوفة.\n(^٥) -بفتح الطاء والراء والفاء. كذا في \"التقريب\"- الطائي.\n(^٦) أخرجه مسلم عن محمَّد بن عبد الله بن نمير عن محمَّد بن فضيل به. وهي الطريق التالية عند المصنف- ولفظه: \"إذا حلف أحدكم على يمين فرأى. . .\". [الأيمان /باب ندب من حلف يمينًا فرأى غيرها خيرًا منها، أن يأتي الذي هو خير ويكفر يمينه / ح ١٧ (٣/ ١٢٧٣)].","vol":"13","page":27},{"text":"٦٣٥٣ - حدثنا ابن شبابان (^١)، قال: حدثنا محمَّد بن عبد الله بن نُمَير (^٢)، قال: حدثنا محمَّد بن فضيل، عن الأعمش، بإسناده: \"فليكفر عن يمينه وليأت الذي هو خير\".\n_________\n(^١) قال أبو عوانة في بعض المواضع من كتابه [١/ ١٨٩]: حدثنا ابن شبابان -بمكة- واسمه: أحمد بن محمَّد بن موسى بن شبابان.\n(^٢) الهمْداني، أبو عبد الرحمن الكوفي.","vol":"13","page":27},{"text":"٦٣٥٤ - حدثنا أبو داود الحَرَّاني (^١)، قال: حدثنا أبو عتاب (^٢)، قال: حدثنا قرَّة بن خالد، عن حُمَيد بن هلال (^٣)، عن أبي بُرْدة (^٤)، عن أبي موسى قال: جاء أبو موسى إلى رسول الله ﷺ ومعه رجلان من الأشعريين فكلاهما سأله العمل، فقال: \"أنت ما تقول يا أبا موسى -أو يا عبد الله بن قيس-\". قلت: والذي بعثك بالحق ما أطلعاني على ما في أنفسهما. فقال النبي ﷺ: \"إنّا لا نستعمل على عملنا من طلبه\" -وكأنما (^٥) أنظر إلى السواك قد قَلَصَ شفته (^٦) وهو يستاك- \"ولكن يا أبا موسى اذهب إلى اليمن أميرًا\". ثمَّ بعث معاذ بن جبل، فقال: إني رسول رسول الله ﷺ إليكم (^٧)، فإذا هو برجل موثق، فألقيت لمعاذ وسادة، فقال: / (^٨) اجلس، [فـ]ـقال: ما هذا؟\n⦗٢٩⦘ قال: كان يهوديًّا فأسلم ثمَّ رجع إلى دينه. فقال: ما أنا بجالس حتى يقتل، قضاء الله ورسوله. قال ذلك ثلاثًا، فأمر به فقتل، فجلس، فتذاكرا الصلاة من الليل، فقال أحدهما: -ولا أعلمه إلا معاذا (^٩) - لكني أنا أنام وأقوم وأرجو في نومتي ما أرجو في قومتي (^١٠).\nرواه هشام بن حسان عن حميد بن هلال (^١١).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) -بمهملة ومثناة ثمَّ موحدة. كذا في \"التقريب\"- سهل بن حماد الدلال البصري.\n(^٣) العدوي، أبو نصر البصري.\n(^٤) ابن أبي موسى الأشعري. قيل اسمه عامر وقيل الحارث وقيل اسمه كنيته.\n(^٥) في (ل): وكأني.\n(^٦) لفظ مسلم: \"وكأني أنظر إلى السواك تحت شفته قد قلصت\". يقال: قَلَصَت شفته، أي: انْزَوَت. وقَلَصَ وقلَّص وتقلَّص كله بمعنى انْضَمَّ وانْزَوى [لسان العرب (١١/ ٢٨٠) مادة قلص].\n(^٧) في (ل): إليك.\n(^٨) (ل ٥/ ٨٥ /ب).\n(^٩) في النسختين \"معاذ\" وأثبت موافقا للرسم الحديث.\n(^١٠) أخرجه مسلم من طريق قرة بن خالد به. [الإمارة / باب النهي عن طلب الإمارة والحرص عليها/ ح ١٥ (٣/ ١٤٥٦). ولم يظهر لي وجه إخراج هذا الحديث في هذا الباب.\nوالحديث رواه البخاري أيضًا [استتابة المرتدين/ باب حكم المرتد والمرتدة واستتابتهم /ح ٦٩٢٣ (١٢/ ٢٨٠ - مع الفتح).\n(^١١) لم أقف على من وصله.","vol":"13","page":28},{"text":"٦٣٥٥ - حدثنا يزيد بن سنان البصري (^١)، قال: حدثنا حَبَّان (^٢) بن هلال [ح] وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٣) ح وحدثنا الصَّغَاني (^٤)، قال: حدثنا سليمان بن حرب (^٥)، قالوا: حدثنا حماد بن\n⦗٣٠⦘ زيد (^٦)، أخبرنا (^٧) غَيْلان (^٨) بن جرير (^٩)، عن أبي بُرْدة عن أبي موسى قال: أتيت النبي (^١٠) ﷺ في رَهْطٍ (^١١) من الأشعريين أستحمله. فقال: \"والله لا أحملكم، وما عندي ما أحملكم عليه\". فلبثنا ما شاء الله، ثمَّ أمر لنا بثلاثِ ذَوْدٍ غُرِّ الذُّرَى (^١٢). فلما انطلقنا، قال بعضنا لبعض: أتينا رسول الله ﷺ نستحمله فحلف ألَّا يحملنا ثمَّ حملنا. قال (^١٣): \"ما أنا حملتكم، بل الله حملكم، إني والله إن شاء الله لا أحلف على يمين فأرى غيرها خيرًا منها إلَّا أتيت الذي هو خير كفرت عن يميني -أو إلَّا كفرت عن يميني وأتيت الذي هو خير-\".\nهذا حديث سليمان بن حرب وحَبَّان.\n⦗٣١⦘ وأما أبو داود فقال: \"والله إن شاء الله لا أحلف على يمين فأرى غيرها خيرًا منها إلَّا كفرت يميني وأتيت الذي هو خير\" (^١٤).\nرواه خلف بن هشام وقتيبة (^١٥) وغير واحد عن حماد: \"ثمَّ أرى خيرًا منها\"/ (^١٦).\n_________\n(^١) هو يزيد بن سنان بن يزيد بن ذَيَّال، أبو خالد البصري القزاز.\n(^٢) بفتح الحاء المهملة وبالباء المعجمة بواحدة. [الإكمال (٢/ ٣٠٣)].\n(^٣) الطَّيَالسي. والحديث في \"مسنده\" [ص ٦٨].\n(^٤) محمَّد بن إسحاق بن جعفر.\n(^٥) الأزدي الواشحي البصري.\n(^٦) ابن درهم الأزدي الجهضمي، أبو إسماعيل البصري.\n(^٧) في (ل): حدثنا.\n(^٨) بفتح المعجمة وسكون التحتانية. [الفتح (١١/ ٦١٢)].\n(^٩) المعولي الأزدي البصري.\n(^١٠) في (ل): رسول الله.\n(^١١) الرهْط: ما دون عشرة من الرجال ليس فيهم امرأة. وسكون الهاء أفصح من فتحها.\n[المصباح المنير (مادة /رهط)].\n(^١٢) يريد أنّ ذُرَى الأسنمة منهن بيض، أي: من سِمَنهن وكثرة شحومهن. والذُّرى: جمع الذِّرْوة، وذِرْوة كل شيء أعلاه. [أعلام الحديث- للخطابي (٢/ ١٤٥٠). والذَّوْد من الإبل: ما بين الثلاثة إلى العشرة، ولا واحد له من لفظه. (المرجع السابق [١/ ٧٥٠)].\n(^١٣) في \"مسلم\" فأتوه فأخبروه، فقال:. . .\n(^١٤) أخرجه مسلم عن خلف بن هشام وقتيبة بن سعيد ويحيى بن حبيب الحارثي عن حماد بن زيد به. بتقديم الكفارة بلا تردد. كرواية أبي داود. [الأيمان/ باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. / ح ٧ (٣/ ١٢٦٨)].\nوأخرجه البخاري عن قتيبة بن سعيد كرواية مسلم. [كفارات الأيمان / باب الاستثناء في اليمين /ح ٦٧١٨ (١١/ ٦١٠ - مع الفتح)]، وعن أبي النعمان محمَّد بن الفضل عن حماد بالتردد. [ح ٦٧١٩]. وقد حكى الحافظ ابن حجر هذا الخلاف في الفتح. [١١/ ٦١٣].\n(^١٥) وصله مسلم بروايته عنهما. كما تقدم في الحاشية السابقة.\n(^١٦) (ل ٥/ ٨٦ / أ).","vol":"13","page":29},{"text":"٦٣٥٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، [قال] أخبرني مالك (^١) ح وحدثنا أبو أُمية (^٢)، قال: حدثنا أبو سلمة الخُزَاعي (^٣)، قال: حدثنا مالك، عن سهيل بن أبي\n⦗٣٢⦘ صالح (^٤)، عن أبيه (^٥)، عن أبي هريرة، عن النبي ﷺ قال: \"من حلف على يمين فرأى خيرًا منها فليكفر عن يمينه وليقل (^٦) الذي هو خير\" (^٧).\n_________\n(^١) الحديث في \"موطئه\" -برواية الليثي-[النذور والأيمان / باب ما تجب فيه الكفارة من الأيمان /ح ١١ (٢/ ٤٧٨)].\n(^٢) محمَّد بن إبراهيم بن مسلم الخُزاعي الطرسوسي.\n(^٣) في الأصل (الحراني) وهو خطأ. والتصويب من (ل):. وهو: منصور بن سلمة بن =\n⦗٣٢⦘ = عبد العزيز البغدادي.\n(^٤) واسم أبي صالح: ذكوان السمان، أبو يزيد المدني.\n(^٥) ذكوان السمان الزيات، أبو صالح المدني.\n(^٦) في (ل): وليفعل.\n(^٧) أخرجه مسلم عن أبي الطاهر عن ابن وهب به [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. / ح ١٢ (٣/ ١٢٧٢)]. إلى قوله: \"وليفعل\". وفي رواية أبي عوانة هذه -وهي من طريق ابن وهب أيضًا-: \"وليفعل الذي هو خير\". وليس بينهما تعارض، بل هما بمعنى. وكذلك نُقل عن مالك نفسه كما سأنبه عليه عند الرواية التالية.","vol":"13","page":31},{"text":"٦٣٥٧ - حدثنا محمَّد بن حَيُّوْيَه (^١)، قال: حدثنا مُطَرِّف (^٢)، قال: حدثنا مالك، بإسناده: أن النبي ﷺ قال: \"من حلف بيمين فرأى غيرها خيرًا منها فليكفر عن يمينه وليفعل (^٣) \".\n_________\n(^١) محمَّد بن يحيى بن موسى.\n(^٢) ابن عبد الله بن مطرف اليساري.\n(^٣) وفي روايتي الليثي [٢/ ٤٧٨] وأبي مصعب [(٢/ ٢٠٠) ح ٢٢٠١]: \"وليفعل الذي هو خير\". ورواية محمَّد بن الحسن [ص / ٢٦٥ - ح ٧٥٣] كرواية مطرف.","vol":"13","page":32},{"text":"٦٣٥٨ - حدثنا إبراهيم بن أبي داود الأسدي (^١)، قال: حدثنا أيوب بن\n⦗٣٣⦘ سليمان بن بلال (^٢)، قال: حدثنا أبو بكر بن أبي أُويس (^٣)، عن سليمان بن بلال (^٤)، عن سهيل، بإسناده -[يعني] عن النبي ﷺ: \"إذا حلف أحدكم على يمين ثمَّ رأى خيرًا مما حلف عليه، فليكفر يمينه وليفعل الذي هو خير\" (^٥).\nروى (^٦) خالد بن مخلد عن سليمان بمثله (^٧).\n_________\n(^١) وثقه ابن يونس. وأثنى عليه الذهبي وغيره [السير (١٢/ ٦١٢)].\n(^٢) التيمي مولاهم. أبو يحيى المدني.\n(^٣) عبد الحميد بن عبد الله بن عبد الله بن أُويس بن مالك بن أبي عامر الأصبحي. مشهور بكنيته.\n(^٤) القرشي مولاهم.\n(^٥) أخرجه مسلم من طريق سليمان بن بلال به. دون سياق متنه كاملًا. [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. / ح ١٤ (٣/ ١٢٧٢)].\n(^٦) في (ل): رواه.\n(^٧) وصله مسلم عن القاسم بن زكريا عنه. [الموضع السابق].","vol":"13","page":32},{"text":"٦٣٥٩ - حدثنا عمر بن شَبَّة (^١) أبو زيد النُّمَيْري [البصري]، قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي (^٢)، قال: حدثنا أيوب (^٣)، عن أبي قِلَابة (^٤)، وعن القاسم التميمي (^٥)، عن\n⦗٣٤⦘ زَهْدَم (^٦) قال: كان بين هذا الحي من جرم وبين الأشعريين وُدٌّ وإخاء، فكنا عند أبي موسى بالأشعري]، فقُرِّب إليه طعام فيه لحم الدَّجَاج، وعنده رجل من [بني] تيم الله أحمر كأنه من الموالي، فدعاه إلى الطعام، فقال: إني رأيته يأكل شيئًا فقَذِرته، فحلفت لا أكله. فقال: هلم فلأحدثك عن ذاك (^٧)، [إني] أتيت رسول الله ﷺ في نفر من الأشعريين نستحمله، فقال: \"والله لا أحملكم / (^٨) وما عندي ما أحملكم\". فأُتي رسول الله ﷺ بنَهْب (^٩) إبل، فسأل عنا، فقال: \"أين النَّفَرُ الأشعريون\"؟ فأعطانا خمس (^١٠) ذَوْدٍ غُرِّ الذُّرى، فلما انطلقنا قلنا\n⦗٣٥⦘ ما صنعنا!؟ حلف رسول الله ﷺ لا يحملنا وما عنده ما يحملنا ثمَّ حملنا، تَغَفُّلْنا (^١١) رسول الله ﷺ، والله لا نفلح أبدًا. فرجعنا إليه فقلنا (^١٢): سألناك فحلفت أن لا تحملنا ثمَّ حملتنا. فقال: \"إني لست أنا حملتكم، ولكن الله حملكم، وإني لست أحلف على يمين فأرى أن غيرها خير (^١٣) منها إلَّا أتيت الذي هو خير وتحللتها (^١٤) \" (^١٥).\n_________\n(^١) شَبَّة: بفتح المعجمة وتشديد الموحدة. والنميري: بالنون مصغر. كذا في \"التقريب\".\n(^٢) أبو محمد البصري.\n(^٣) ابن أبي تميمة السَّخْتِياني.\n(^٤) عبد الله بن زيد بن عمرو الجَرْمي.\n(^٥) القاسم بن عاصم التميمي، ويقال الكُليني -بنون بعد التحتانية- البصري. ذكره ابن =\n⦗٣٤⦘ = حبَّان في \"الثقات\" [٥/ ٣٠٣] وقال ابن حجر في \"التقريب\" [٥٤٦٥]: مقبول. اهـ.\nوهو من رجال الشيخين.\n(^٦) -بفتح الزاي- ابن مُضَرِّب -بضم أوله، وفتح الضاد المعجمة، وتشديد الراء المكسورة، بعدها موحدة- الجَرْمي -بفتح الجيم-. [كذا في \"فتح الباري\" (٩/ ٥٦٢)].\n(^٧) في (ل): ذلك.\n(^٨) (ل ٥/ ٨٦ /ب).\n(^٩) أي: بغنيمة. والنَّهْب: المِغْنَم. [أعلام الحديث (٢/ ١٤٥٠)].\n(^١٠) هذا في رواية زهدم: فأعطانا خمس ذود. وتقدم في رواية غيلان عن أبي بردة [ح ٦٣٥٥]: فأمر لنا بثلاث ذود. ويأتي في رواية بريد عن أبي بردة [ح ٦٣٩٠]: \"خذ هذين القرينين وهذين القرينين\" لستة أبعرة. قال الحافظ ابن حجر: لعل الجمع =\n⦗٣٥⦘ = يحصل بأن يقال: رواية الثلاث باعتبار ثلاثة أزواج. ورواية الخمس باعتبار أن أحد الأزواج كان تبعًا، فاعتد به تارة ولم يعتد به أُخرى. ويمكن أن يجمع بأنّه أمر لهم بثلاث ذود أولًا ثمَّ زادهم اثنين. ففي رواية زهدم: فأعطانا خمس ذود. فوقعت في هذه الرواية جملة ما أعطاهم. وفي رواية غيلان عن أبي بردة مبدأ ما أمر لهم به ولم يذكر الزيادة. وأما رواية بريد عن أبي بردة فعلى ما تقدم أن تكون السادسة تبعًا ولم تكن ذروتها موصوفة بذلك. [ينظر: فتح الباري (١١/ ٦١٢)].\n(^١١) أي: جعلناه غافلًا، ومعناه كنا سبب غفلته عن يمينه ونسيانه إياها. قاله النوويّ [شرح مسلم (١١/ ١٦٠)].\n(^١٢) في (ل): وقلنا.\n(^١٣) في الأصل: خيرا. وهو خطأ، والصواب ما أثبته من (ل). وذلك أنها خبر (أنَّ).\n(^١٤) أي: كفرت عن يميني -كما في الروايات السابقة- فجعلتها حلالًا.\n(^١٥) أخرجه مسلم من طريق عبد الوهاب به. دون سياق متنه. [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. /ح ٩ (٣/ ١٢٧٠)].\nوالحديث أخرجه البخاري أيضًا. [فرض الخمس / بابٌ ومن الدليل على أن الخمس =\n⦗٣٦⦘ = لنوائب المسلمين. . ./ ح ٣١٣٣ (٦/ ٢٧٢ - مع الفتح)].","vol":"13","page":33},{"text":"٦٣٦٠ - حدثنا يزيد بن سنان البصري، قال: حدثنا حَبّان بن هلال ح وحدثنا الصَّغاني، وأبو داود الحراني، وأبو أُمية (^١)، قالوا: حدثنا سليمان بن حرب، قالا: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة، عن زَهْدَم الجَرْمِي، قال أيوب: وحدثنيه القاسم الكُلَيْني (^٢)، عن زهدم -وأنا لحديث القاسم أحفظ- قال: كنا عند أبي موسى فدعا بمائدته فجيء بها وعليها لحم دَجاج. فدخل علينا رجل من بني تيم الله أحمر شبيهًا بالموالي، فقال له أبو موسى: هَلُمَّ، فَتَلَكَّأَ (^٣)، فقال: هلم، فإني رأيت رسول الله ﷺ يأكله -أو قال: يأكل منه- قال: إني رأيته يأكل شيئًا فقَذِرته، فحلفت أن لا آكله. فقال: هلم أحدثك عن ذلك. إني أتيت رسول الله ﷺ في نفر من الأشعريين أستحمله. فقال: \"والله ما أحملكم. وما عندي ما أحملكم عليه\" / (^٤) فلبثنا ما شاء الله. ثمَّ أُتي رسول الله ﷺ بنهب إبل، فأمر لنا بخمس ذود\n⦗٣٧⦘ غُرِّ الذرى، فلما انطلقنا، قال بعضنا لبعض: تغفّلنا (^٥) رسول الله ﷺ يمينه. لا يُبارك لنا، ارجعوا بنا كي نُذَكِّرَه. فأتيناه فقلنا: يا رسول الله *إنا أتيناك نستحملك فحلفت أن لا تحملنا ثمَّ حملتنا. أفنسيت يا رسول الله؟ * فقال: \"إني والله إن شاء الله لا أحلف على يمين فأرى غيرها خيرًا منها إلَّا أتيتُ الذي هو خير وتحللتها. فانطلِقوا فإنما حملكم الله\" (^٦).\nحديثهما قريب بعض من بعض، والمعنى واحد (^٧).\n_________\n(^١) الطرسوسي.\n(^٢) بضم الكاف وفتح اللام بعدها تحتانية ثمَّ نون. كذا في \"الخلاصة\" للخزرجي [٥٧٩٦]. وهو التميمي المتقدم في الإسناد السابق.\n(^٣) أي: اعْتَلَّ وأبْطَأَ. [لسان العرب (١٢/ ٣٢٠) مادة /لكأ].\n(^٤) (ل ٥/ ٨٨ / أ).\n(^٥) في (ل): يعقلنا. وهو خطأ.\n(^٦) أخرجه مسلم من طريق حماد بن زيد به. [الموضع السابق].\n(^٧) جاء في الأصل هنا (آخر الجزء الخامس والعشرين من أصل أبي المظفر السمعاني ﵀.","vol":"13","page":36},{"text":"٦٣٦١ - حدثنا الصَّغَاني، وجعفر بن محمَّد (^١)، قالا: حدثنا عفان بن مسلم (^٢)، قال: حدثنا وهيب (^٣)، قال: حدثنا أيوب، عن أبي قِلَابة، والقاسم، عن زَهْدَم الجَرْمي قال: كان بيننا وبين الأشعريين إخاء، فكنا يومًا عند أبي موسى فقُرب له طعام فيه لحم دَجاج، وفي القوم رجل أحمر شبيه بالموالي من بني تيم الله، فقال له أبو موسى: ادن فكل.\n⦗٣٨⦘ فقال: إني رأيته يأكل شيئًا فقَذِرته، فحلفت أن لا آكل منه. قال: ادن فكل، فإني رأيت رسول الله ﷺ يأكل منه. ثمَّ حدث أنَّه أَتى رسول الله ﷺ في نفر من الأشعريين نستحمله، فأتيناه وهو يقسم ذودًا من إبل الصدقة، فقلنا: يا رسول الله احملنا -وهو غضبان- فقال: \"إني والله لا أحملكم، ولا أجد ما أحملكم عليه\". ثمَّ أُتي بنَهْبٍ غُرِّ الذُّرَى، فقلنا: يا رسول الله إنك حلفت لا تحملنا فحملتنا. قال: \"إني لست أنا الذي أحملكم / (^٤) ولكن الله حملكم، والله لا أحلف على يمين فأرى غيرها خيرًا منها إلا أتيت الذي هو خير وحللت يميني\" (^٥).\n_________\n(^١) ابن شاكر الصائغ.\n(^٢) ابن عبد الله الصفار.\n(^٣) ابن خالد الباهلي مولاهم.\n(^٤) (ل ٥/ ٨٨ / ب). ومن هنا إلى أثناء عنوان الباب التالي ساقط.\n(^٥) أخرجه مسلم من طريق عفان بن مسلم به. دون سياق متنه. [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. / ح ٩ (٣/ ١٢٧١)].","vol":"13","page":37},{"text":"٦٣٦٢ - حدثنا مهدي بن الحارث، قال: حدثنا موسى (^١)، قال: حدثنا وهيب، بمثله: \"وهو خير وتحللت\" (^٢)، وقال: القاسم التميمي.\n_________\n(^١) لم يذكر في الرواة عن وهيب بن خالد من اسمه موسى إلا موسى بن إسماعيل المِنْقَري بكسر الميم وسكون النون وفتح القاف -أبو سلمة التَّبُوذَكي -بفتح المثناة وضم الموحدة وسكون الواو وفتح المعجمة- كذا في \"التقريب\" [٦٩٤٣].\n(^٢) أخرجه مسلم من طريق وهيب به. ولم يستن شيئًا من متنه. [الموضع السابق].","vol":"13","page":38},{"text":"٦٣٦٣ - حدثنا الدَّبَري، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا\n⦗٣٩⦘ معمر (^٢)، عن أيوب، عن أبي قلابة، عن زهدم الجرمي قال: كنت عند أبي موسى فقرب له طعام فيه لحم دَجاج -وذكر حديثه فيه بطوله-، فقلنا يا رسول الله إنك حلفت لا تحملنا ثمَّ حملتنا، فقال: \"إنَّ الله هو الذي حملكم، وإني لن أحلف على أمر فأرى الذي هو خير منه إلَّا أتيته وتحللت\" (^٣).\n_________\n(^١) الحديث في \"مصنفه\" [الأيمان والنذور / باب من حلف على يمين فرأى غيرها خيرًا =\n⦗٣٩⦘ = منها/ح ١٦٠٣٥ (٨/ ٤٩٥)].\n(^٢) ابن راشد الأزدي.\n(^٣) أخرجه مسلم من طريق أيوب به. دون سياق متنه. [الموضع السابق].","vol":"13","page":38},{"text":"٦٣٦٤ - حدثنا أبو زرعة الرازي عبيد الله (^١)، قال: حدثنا شيبان بن فروخ، قال: حدثنا الصَّعِق بن حَزْن (^٢)، قال: حدثنا مَطَر الوراق (^٣)، قال: حدثني زهدم الجرمي، عن أبي موسى الأشعري، عن النبي ﷺ \"من حلف على يمين فرأى غيرها خيرًا منها فليأت الذي هو\n⦗٤٠⦘ خير وليكفر عن يمينه\" (^٤).\n_________\n(^١) ابن عبد الكريم بن يزيد.\n(^٢) ابن قيس البكري، أبو عبد الله البصري. والصَّعِق: بفتح الصاد وكسر العين المهملتين وبالقاف. [الإكمال (٥/ ١٨٠)]. وحَزْن: بفتح المهملة وسكون الزاي. [التقريب (٢٩٣١)]. وثقه ابن معين والعجلي وأبو داود وأبو زرعة والنسائيُّ. وقال أبو حاتم: ما به بأس. ولم يتكلم فيه أحد فيما وقفت عليه من أقوال إلا الدارقطني. فقال: ليس بالقوي. اهـ. [ميزان الاعتدال (٢/ ٣١٥). تهذيب التهذيب (٤/ ٤٢٤)].\n(^٣) مَطَر -بفتحتين- بن طَهْمان الوَرَّاق، أبو رجاء السلمي مولاهم الخرساني.\n(^٤) أخرجه مسلم عن شيبان بن فروخ به. دون سياق متنه [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. / ح ٩ (٣/ ١٢٧١)].\nوهذا الحديث من الأحاديث التي استدركها الدارقطني على الإمام مسلم. فقال في \"التتبع\" [ص ٢٣٦]: والصعق ومطر ليسا بالقويين. ومع ذلك فمطر لم يسمعه من زهدم، وإنما رواه عن القاسم بن عاصم عنه. قال ذلك ثابت بن حماد عن مطر. أهـ. وقد أجاب النوويّ في \"شرح مسلم\" [١١/ ١٦٢] على هذا الاستدراك فقال: وهذا الاستدراك [وقع في المطبوع (الاستدلال) وهو خطأ] فاسد؛ لأنَّ مسلمًا لم يذكره متأصلًا [وقع في المطبوع (متصلًا) وهو خطأ\" وإنما ذكره متابعة للطرق الصحيحة السابقة، وقد سبق أن المتابعات يحتمل فيها الضعف؛ لأنَّ الاعتماد فيها على ما قبلها. . .، وأما قوله: إنهما ليسا قويين. فقد خالفه الأكثرون. -ثمَّ نقل بعض أقوال المعدلين التي سبق ذكرها- ولم يتعرض النوويّ ﵀ للعلة الأخرى التي ذكرها الدارقطني، وهي الانقطاع بين مطر وزهدم. إلا أن يشملها الجواب الأوّل. ولم أقف على ترجمة لثابت بن حماد، ولا على روايته التي أدخل فيها واسطة بين مطر وزهدم، ولم يذكر الدارقطني هذا الحديث في كتابه \"العلل\" في مسند أبي موسى الأشعري. وقد وقع التصريح بالتحديث بين مطر وزهدم -هنا- وكذلك عند مسلم.","vol":"13","page":39},{"text":"٦٣٦٥ - حدثنا حمدان بن علي الوراق، قال: حدثنا علي بن المبارك (^١)، قال: حدثنا الصعق بن حزن، عن مطر الوراق، بطوله، بنحو حديث حماد بن زيد (^٢) ووهيب (^٣)،\n⦗٤١⦘ عن أيوب (^٤).\n_________\n(^١) الهُنَائي -بضم الهاء وتخفيف النون، ممدود [التقريب (٤٧٨٧)].\n(^٢) تقدم برقم (٦٣٦٠).\n(^٣) تقدم برقم (٦٣٦١).\n(^٤) عن أبي قلابة عن زهدم. أي أن الحديث في المتابعات. وهو أحد الجوابين اللذين ذكرهما النوويّ. فمطر متابع لزهدم.","vol":"13","page":40},{"text":"٦٣٦٦ - حدثني محمَّد بن علي المَرْوَزي (^١)، قال: حدثنا مُطَهَّر بن الحكم (^٢)، قال: حدثنا علي بن الحسين (^٣)، عن أبيه (^٤)، عن مطر، عن زهدم قال: دخلت على أبي موسى الأشعري وهو يأكل لحم الدَجاج، فقال: هَلُمَّ فَكُلْ (^٥) -وذكر الحديث قال: فقال:\n⦗٤٢⦘ تعال فكل، فإني رأيت رسول الله ﷺ يأكل من لحومهن -وذكر الحديث. قال: - فقال أبو موسى: فقلت يا رسول الله إنك حلفت أن لا تحملنا. فقال رسول الله ﷺ: \"إني إذا حلفت على يمين فرأيت الذي هو خير، كفرت عن يميني وأتيت الذي هو خير\".\n_________\n(^١) أبو عبد الله. وصفه الذهبي بالحافظ المجود. مات سنة ستٍّ وثلاث مئة.\n[السير (١٤/ ٣١١)].\n(^٢) أبو عبد الله البيع الأَنْقُلْقَاني -بفتح الألف وسكون النون واللام بين القافين المضمومة والمفتوحة، وفي آخرها النون -ومُطَهَّر -بفتح الطاء المهملة وفتح الهاء- قال السمعاني: كان من أهل القرآن والعلم راويًا لتفسير مقاتل، ولكتب علي بن الحسين بن واقد. اهـ. روى عنه الإمام مسلم وأبو داود وابنه أبو بكر [الإكمال - لابن ماكولا (٧/ ٢٦٢). الأنساب -للسمعاني (١/ ٢٢٢)].\n(^٣) ابن واقد القرشي مولاهم المروزي. قال النسائيُّ: ليس به بأس. وقال أبو حاتم: ضعيف الحديث. \"تهذيب الكمال (٢٠/ ٤٠٦)]. وقال ابن حجر في \"التقريب\": صدوق يهم. مات سنة إحدى عشرة ومائتين.\n(^٤) الحسين بن واقد المروزي، أبو عبد الله القاضي.\n(^٥) تقدم في حديث أيوب عن أبي قلابة عن زهدم [ح ٦٣٥٩] كنا عند أبي موسى فقرب إليه لحم دجاج وعنده رجل من بني تيم الله أحمر كأنه من الموالي فدعاه إلى الطعام. . . الحديث. وظاهره المغايرة بين زهدم والرجل الذي دُعي إلى الطعام. قال =\n⦗٤٢⦘ = الحافظ ابن حجر في \"الفتح\" [٩/ ٥٦٣]: يجوز أن يكون مراد زهدم بقوله \"كنا\" قومه الذين دخلوا قبله على أبي موسى. . . كقول ثابت البناني \"خطبنا عمران بن حصين\" أي خطب أهل البصرة، ولم يدرك ثابت خطبة عمران المذكورة. فيحتمل أن يكون زهدم دخل فجرى له ما ذكر، وغاية ما فيه أنَّه أبهم نفسه، ولا عجيب فيه، والله أعلم. انتهى كلامه. وقد ذكر قبله عدة طرق -منها طريق أبي عوانة- صرح زهدم فيها بأنّه صاحب القصة. ثمَّ قال: وهو المعتمد. ولا يعكر عليه إلا ما وقع في الصحيحين مما ظاهره المغايرة بين زهدم والممتنع من أكل الدجاج. أهـ. ثمَّ ذكر ما قدمت من توجيهه لكلام زهدم. وفي هذه الرواية من فوائد الاستخراج تعيين المبهم في المتن.","vol":"13","page":41},{"text":"٦٣٦٧ - حدثنا سعدان بن نصر (^١)، وشعيب بن عمرو (^٢)، قالا: حدثنا سفيان (^٣) عن أيوب، عن أبي قِلَابة، عن زهدم الجرمي أن أبا موسى قال: \"رأيت النبي ﷺ يأكل لحم الدَّجاج\" (^٤).\n_________\n(^١) ابن منصور الثقفي البغدادي، أبو عثمان الثقفي.\n(^٢) أبو محمد الضُّبَعي.\n(^٣) ابن عيينة.\n(^٤) أخرجه مسلم [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي =\n⦗٤٣⦘ = هو خير ويكفر عن يمينه. / ح ٩ (٣/ ١٢٧١)] من طريق سفيان بن عيينة به. وأحال بالمتن على حديث حماد بن زيد عن أيوب. [تقدم برقم (٣٩)] وهذا الحديث طرف منه.","vol":"13","page":42},{"text":"٦٣٦٨ - حدثنا أبو يحيى بن أبي مَسَرَّة (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣) عن أيوب، عن أبي قلابة، عن زهدم قال: قُرِّب إلى أبي موسى دجاجة (^٤)، فقال لي: ادن فكل، فقلت: كأني لا أُريده، إني حلفت أن لا آكلها (^٥)، إني رأيتها تأكل قَذَرًا. فقال أبو موسى: أتينا النبي ﷺ نستحمله فأُتي بذود غر الذرى. فقلنا: يا رسول الله! احملنا (^٦)، فحلف أن لا يحملنا، ثمَّ أُتي بذود أخرى، فقلنا: يا رسول الله احملنا فحملنا، فلما أدبرنا قلنا: ما صنعنا!؟ تغفلنا رسول الله ﷺ يمينه، فأتينا رسول الله ﷺ فذكرنا ذلك له، فقال النبي ﷺ: \"إني لا أحلف على يمين فأرى غيرها خيرًا منها إلَّا أتيت الذي هو خير وكفرت عن يميني\" (^٧).\n⦗٤٤⦘ رواه الثوري عن أيوب في الدَجاجة فقط (^٨).\n_________\n(^١) عبد الله بن أحمد بن زكريا المكي.\n(^٢) عبد الله بن الزبير بن عيسى. والحديث في \"مسنده\" [برقم (٧٦٦)].\n(^٣) ابن عيينة.\n(^٤) في (ل): دجاج.\n(^٥) في (ل): آكله.\n(^٦) في الأصل زيادة \"فحملنا\" وهي خطأ، ولا وجود لها في مسند الحميدي.\n(^٧) أخرجه مسلم من طريق سفيان بن عيينة به. دون سياق متنه. [الموضع السابق].\n(^٨) وصله الإمام أحمد في \"المسند\" [٤/ ٣٩٤] عن وكيع عنه. والبخاري عن يحيى -هو ابن موسى البلخي- عن وكيع أيضًا. [الذبائح / باب لحم الدجاج/ ح ٥٥١٧ (٩/ ٥٦١ - مع الفتح)].","vol":"13","page":43},{"text":"<span data-type='title' id=toc-934>بيان الخبر المعارض لتكفير اليمين قبل الحنث الموجبة كفارتها بعد الحنث.</span>","vol":"13","page":45},{"text":"٦٣٦٩ - حدثنا [الـ]ـعباس [بن محمد] الدُّوْري، قال: حدثنا سهل بن نصر المَطْبَخي (^١)، قال: حدثنا هُشَيم (^٢)، عن يونس (^٣) ومنصور (^٤) وحُمَيْد (^٥)، عن الحسن (^٦)، عن عبد الرحمن بن سمرة قال: قال لي رسول الله ﷺ: \"يا عبد الرحمن إذا آليت على يمين فرأيت غيرها خيرًا منها فائت الذي هو خير وكفر عن يمينك\" (^٧).\n_________\n(^١) بفتح الميم، وقد يقال بالضم، وسكون الطاء المهملة، وفتح الباء الموحدة، وفي آخرها الخاء المعجمة. كذا في \"الأنساب\" [٥/ ٢٣٠]. وثقه ابن معين. [تاريخ بغداد (٩/ ١١٦)].\n(^٢) -بالتصغير- ابن بَشير -بوزن عَظيم- ابن القاسم السُّلمي، أبو معاوية الواسطي.\n(^٣) ابن عبيد بن دينار العبدي، أبو عبيد البصري.\n(^٤) ابن المعتمر بن عبد الله السُّلمي، أبو عتاب الكوفي.\n(^٥) ابن أبي حميد الطويل، أبو عبيدة البصري.\n(^٦) البصري.\n(^٧) أخرجه مسلم من طريق هشيم به. دون سياق متنه. [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر يمينه / ح ١٩ (٣/ ١٢٧٤)].\nوأعاده في كتاب -الإمارة -باب ندب النهي عن طلب الإمارة والحرص عليها / ح ١٣ (٣/ ١٤٥٦) من طريقه كذلك، ولم يسق متنه أيضًا.\nوهذا الحديث أخرجه مسلم من طريق جرير بن حازم عن الحسن بلفظ: \". . . فكفر =\n⦗٤٦⦘ = عن يمينك وائت الذي هو خير\". وأخرجه البخاري [٦٦٢٢] من طريقه به.\nثمَّ جمع مسلم طرق سبعة آخرين من أصحاب الحسن -منهم يونس بن عبيد- وقال: بهذا الحديث. ولم يسق المتن. وأخرجه البخاري [٧١٤٧] من طريق يونس بلفظ: \". . . فأت الذي هو خير وكفر عن يمينك\". ومن طريق ابن عون [٦٧٢٢] عن الحسن به. ولم يخرج مسلم طريق ابن عون. وأخرجها المصنف [تأتي برقم / ٦٣٧٤].\nوقد أخرج أبو عوانة هذا الحديث في الباب السابق [الطرق / ٢٤ - ٣٠] من طريق جرير وغيره باللفظ الذي ساقه مسلم.\nوأخرجه في هذا الباب من طريق الثمانية الذين أخرج مسلم من طريقهم -حاشا قتادة- بلفظ يونس وابن عون عند البخاري. فالحديث ثابت عن الحسن بتقديم الكفارة على الحنث والعكس. قال المازري في \"المعلم\" [٢/ ٢٤٢]: وقد اختلف لفظ الحديث. فقدم الكفارة مرة وأخرها أخرى. لكن بحرف الواو، وهي لا توجب رتبة. اهـ. وقد اختصر أبو عوانة بعض المتون، فساق طرفًا منها.","vol":"13","page":45},{"text":"٦٣٧٠ - حدثنا جعفر بن محمَّد أبو الفضل القَلَانِسي (^١) -بالرملة- وعلي بن إسماعيل الكَرَابيسي (^٢) -بثلاثة أبواب (^٣) - قالا: حدثنا عبد الله بن عبد الوهاب الحَجَبي (^٤)، قال: حدثنا حماد بن زيد، قال: حدثنا يونس بن عبيد ح قال حماد: وحدثنا سِمَاك بن عطية (^٥) وهشام بن\n⦗٤٧⦘ حسان (^٦)، عن الحسن، عن عبد الرحمن بن سمرة قال: قال النبي ﷺ: \"لا تسأل الإمارة، فإنك إن أُعطيتها عن مسألة (*وكلت إليها، وإن أعطيتها عن غير مسألة*) (^٧) أُعنت عليها. وإذا حلفت على يمين فرأيت غيرها خيرًا منها فائت الذي هو خير وكفر عن يمينك\" (^٨).\n_________\n(^١) هو جعفر بن محمَّد بن حماد.\n(^٢) هذه النسبة إلى بيع الثياب [الأنساب (٥/ ٤٢)].\n(^٣) يحتمل أنَّه يريد مكانًا من الأمكنة يقال له \"ثلاثة أبواب\". لقوله في الذي قبله: \"بالرملة\".\n(^٤) -بفتح المهملة والجيم ثمَّ موحدة. كذا في \"التقريب\" [٣٤٤٩]- أبو محمَّد البصري.\n(^٥) البصري المِرْبَدي -بكسر الميم وسكون الراء بعدها موحدة- وسِمَاك، بكسر أوله =\n⦗٤٧⦘ = وتخفيف الميم. [التقريب (٢٦٢٦)].\n(^٦) القُردُوسي.\n(^٧) ما بين الهلالين جاء في هامش الأصل.\n(^٨) أخرجه مسلم من طريق حماد بن زيد عن هؤلاء الثلاثة، وقال: في آخرين، به. دون سياق متنه. [الموضع السابق].","vol":"13","page":46},{"text":"٦٣٧١ - حدثنا يزيد بن سنان البصري، قال: حدثنا إبراهيم بن صدقة (^١)، قال: حدثنا يونس بن عبيد، عن الحسن، عن عبد الرحمن بن سمرة -وكان قد غزا معه كَابُل (^٢) شَتْوَةً أو شَتْوَتين (^٣) - أن رسول الله ﷺ قال:\n⦗٤٨⦘ \"يا عبد الرحمن لا تسأل الإمارة\".\n_________\n(^١) البصري.\n(^٢) بضم الباء الموحدة ولام. ولاية ذات مروج كبيرة بين الهند ونواحي سجستان.\n[معجم البلدان (٤/ ٤٨٣)]. وهي عاصمة أفغانستان حاليًا.\n(^٣) الشَّتْوَة: مصدر شتا بالمكان شَتْوًا وشَتْوَةً للمرة الواحدة. إذا أقام به شتاء.\n[لسان العرب (٧/ ٢٩). المصباح المنير (مادة / شتا)].\nوقد كان خروج الحسن البصري مع عبد الرحمن بن سمرة للغزو -وعبد الرحمن أمير الجيش- سنة اثنتين وأربعين. [ينظر: أسد الغابة (٣/ ٤٥٥)]. وقد تصحفت هذه =\n⦗٤٨⦘ = العبارة في \"فتح الباري\" [١١/ ٦٢٥] إلى (وكان غزا معه كإبل شنؤة أو شنؤتين).\nوأخرج الحديث الإمام أحمد في \"مسنده\" [٥/ ٦٣] من طريق المبارك بن فضالة عن الحسن حدثنا عبد الرحمن بن سمرة القرشي ونحن بكابل. وذكر الحديث.","vol":"13","page":47},{"text":"٦٣٧٢ - وحدثنا يزيد بن سنان، قال: حدثنا سالم بن نوح (^١) ومحبوب بن الحسن (^٢)، قالا: حدثنا يونس بن عبيد، عن الحسن عن عبد الرحمن بن سمرة قال: قال النبي ﷺ: \"لا تسأل الإمارة\".\n_________\n(^١) ابن أبي عطاء، أبو سعيد البصري.\n(^٢) هو محمَّد بن الحسن بن هلال بن أبي زينب القرشي مولاهم. ومحبوب لقبه، وهو به أشهر.","vol":"13","page":48},{"text":"٦٣٧٣ - وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا جرير بن حازم قال: سمعت الحسن يحدث عن عبد الرحمن بن سمرة أن النبي ﷺ قال: \"من حلف على يمين/ (^٢) فرأى غيرها خيرًا منها فليأت الذي هو خير، ثمَّ يكفر عن يمينه\".\nكذا قال أبو داود (^٣).\nزيادات\n⦗٤٩⦘ لم يخرجه مسلم (^٤).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [ص ١٩٢].\n(^٢) (ل ٥/ ٨٩ / أ).\n(^٣) يشير إلى العطف بين الحنث والكفارة بـ (ثمَّ). والحديث أخرجه البخاري عن محمَّد بن الفضل، ومسلم عن شيبان بن فروخ كلاهما عن جرير به. بـ (الواو) بدل (ثمَّ).\n(^٤) يعني من الحديث التالي إلى الحديث (٦٣٨٥) حيث قال هناك: إلى هنا لم يخرجه مسلم.","vol":"13","page":48},{"text":"٦٣٧٤ - حدثنا أبو قِلَابة (^١)، قال: حدثنا محمَّد بن عبد الله الأنصاري (^٢) وأشهل بن حاتم (^٣) قالا: حدثنا ابن عون (^٤) ح وحدثنا أبو حاتم *الرازي* (^٥)، قال: حدثنا الأنصاري، قال: حدثنا ابن عون، عن الحسن، عن عبد الرحمن بن سمرة أن النبي ﷺ قال: \"يا عبد الرحمن لا تسأل الإمارة\" -وذكر الحديث- \"وإذا حلفت على يمين فرأيت غيرها خيرًا منها فائت الذي هو خير كفر عن يمينك\".\n_________\n(^١) عبد الملك بن محمَّد بن عبد الله الرَّقَاشي -بفتح الراء وتخفيف القاف ثمَّ معجمة كذا في \"التقريب\".\n(^٢) هو محمَّد بن عبد الله بن المثنى الأنصاري البصري.\n(^٣) الجُمَحي مولاهم. وأَشْهَل -بمعجمة وزن أحمر.\n(^٤) عبد الله بن عون بن أرطبان، أبو عون البصري.\n(^٥) محمَّد بن إدريس بن المنذر الحنظلي.","vol":"13","page":49},{"text":"٦٣٧٥ - حدثنا عمار بن رجاء (^١) وأبو البَخْتَري (^٢)، قالا: حدثنا أبو داود الحَفَري (^٣)، قال: حدثنا\n⦗٥٠⦘ مِسْعَر (^٤)، عن علي بن زيد (^٥)، عن الحسن، عن عبد الرحمن بن سمرة قال: قال النبي ﷺ: \"يا عبد الرحمن لا تسأل الإمارة\". وذكر الحديث: \"هو خير منه فائته وكفر\".\n_________\n(^١) التغلبي.\n(^٢) أوله موحدة مفتوحة وخاء معجمة وتاء معجمة باثنتين من فوقها مفتوحة.\nعبد الله بن محمَّد بن شاكر العنبري البغدادي.\n(^٣) بفتح المهملة والفاء. [التقريب (٤٩٠٤)] عمر بن سعد بن عبيد الكوفي.\n(^٤) بكسر أوله وسكون ثانيه وفتح المهملة. ابن كِدام -بكسر أوله وتخفيف ثانيه. كذا في \"التقريب\"- الهلالي، أبو سلمة الكوفي.\n(^٥) ابن عبد الله بن زهير بن عبد الله بن جُدْعان التيمي البصري.","vol":"13","page":49},{"text":"٦٣٧٦ - حدثنا ابن عفان (^١)، قال: حدثنا أبو أُسامة (^٢)، عن عَوْف (^٣) وإسماعيل بن مسلم (^٤)، عن الحسن، عن عبد الرحمن بن سمرة قال: قال النبي ﷺ نحوه. وقال: \"كفر عن يمينك\".\n_________\n(^١) الحسن بن علي بن عفان العامري، أبو محمَّد الكوفي.\n(^٢) حماد بن أُسامة.\n(^٣) ابن أبي جَميلة -بفتح الجيم- الأعرابي العبدي البصري.\n(^٤) العبدي البصري.","vol":"13","page":50},{"text":"٦٣٧٧ - حدثنا الغَزِّي (^١)، قال: حدثنا الفِرْيابي (^٢)، قال: حدثنا سفيان (^٣)، عن (^٤) يونس بن عبيد، عن الحسن، عن عبد الرحمن بن سمرة ح\n⦗٥١⦘ وحدثنا عمرو بن عثمان العثماني (^٥)، قال: حدثنا إبراهيم بن حمزة (^٦)، قال: حدثنا عبد العزيز (^٧)، عن عبيد الله بن عمر (^٨)، عن يونس بن عبيد، عن الحسن، عن عبد الرحمن بن سمرة أن النبي ﷺ قال: \"لا تسأل الإمارة\".\n_________\n(^١) عبد الله بن محمَّد بن عمرو، أبو العباس.\n(^٢) -بكسر الفاء وسكون الراء بعدها تحتانية وبعد الألف موحدة. كذا في \"التقريب\"- محمَّد بن يوسف بن واقد الضبي مولاهم. نزيل قيسارية من ساحل الشام.\n(^٣) ابن سعيد الثوري.\n(^٤) في (ل): حدثنا.\n(^٥) هو عمر بن عثمان بن كرب العثماني قاضي مكة.\n(^٦) ابن محمَّد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري.\n(^٧) هو عبد العزيز بن محمَّد بن عبيد الدراوردي.\n(^٨) العمري.","vol":"13","page":50},{"text":"٦٣٧٨ - حدثنا عمار [بن رجاء] (^١)، قال: حدثنا ابن دكين (^٢)، قال: حدثنا المبارك بن فَضَالة (^٣)، عن الحسن، عن عبد الرحمن بن سمرة عن النبي ﷺ قال: \"يا عبد الرحمن\". وذكر الحديث / (^٤) \"وإذا حلفت على يمين فرأيت غيرها خيرًا منها فائت الذي هو خير وكفر عن يمينك\".\n_________\n(^١) التغلبي.\n(^٢) الفضل بن دكين، أبو نعيم الملائي.\n(^٣) -بفتح الفاء وتخفيف المعجمة. كذا في \"التقريب\"- أبو فَضَالة البصري.\n(^٤) (ل ٥/ ٨٩ / ب).","vol":"13","page":51},{"text":"٦٣٧٩ - [و] حدثنا الربيع بن سليمان (^١)، قال: حدثنا أسد (^٢)، عن المبارك بن فضالة. بإسناده. إلَّا أنَّه قال: \"فكفر عن يمينك وائت الذي هو خير\".\n_________\n(^١) المرادي.\n(^٢) ابن موسى.","vol":"13","page":51},{"text":"٦٣٨٠ - حدثنا *أبو محمَّد* الحسن بن علويه (^١)، قال: حدثنا إسماعيل بن عيسى العطار (^٢) -بغدادي- قال: حدثنا داود بن الزبرقان (^٣)، عن مطر (^٤) وهشام (^٥) ويونس عن الحسن عن عبد الرحمن بن سمرة أن النبي ﷺ قال: \"يا عبد الرحمن\" ح\n_________\n(^١) هو الحسن بن علي بن عفان.\n(^٢) وقع في النسختين: \"إسحاق بن عيسى العطار\". ولم أقف عليه. وهناك إسماعيل بن عيسى العطار -بغدادي أيضًا- سمع داود بن الزبرقان وسمع منه الحسن بن علويه القطان. ذكره ابن حبَّان في \"الثقات\" [٨/ ٩٩] وابن أبي حاتم في \"الجرح والتعديل\" [٢/ ١٩١] ولم يذكر فيه جرحًا ولا تعديلًا. ووثقه الخطيب البغدادي. مات سنة اثنتين وثلاثين ومائتين. [تاريخ بغداد (٦/ ٢٦٢)]. ثمَّ وقفت على إسناد الحديث في \"الغيلانيات\" [ح ٣٩٤] عن شيخ المصنف قال حدثنا إسماعيل بن عيسى العطار. فهو الصواب والله أعلم. لذا أثبته في المتن.\n(^٣) الرَّقَاشي البصري، نزيل بغداد.\n(^٤) ابن طهمان الوراق.\n(^٥) ابن حسان القردوسي.","vol":"13","page":52},{"text":"٦٣٨١ - وحدثني (^١) محمَّد بن عبيد بن عتبة (^٢) ومحمد بن عثمان ابن أبي شيبة (^٣)، قالا: حدثنا إبراهيم بن محمَّد بن\n⦗٥٣⦘ ميمون (^٤)، قال: حدثنا داود بن الزبرقان، عن مطر الوراق وهشام وسعيد (^٥) والمبارك عن الحسن، عن عبد الرحمن بن سمرة قال: قال النبي ﷺ: \"يا عبد الرحمن لا تسأل الإمارة\". وذكر الحديث. \"فائت الذي هو خير وكفر عن يمينك\".\n_________\n(^١) في (ل): حدثنا.\n(^٢) ابن عبد الرحمن الكندي، أبو جعفر الكوفي.\n(^٣) أبو جعفر العبسي الكوفي. قال الذهبي: الإمام الحافظ المسنِد، لم يرزق حظًّا، بل نالوا =\n⦗٥٣⦘ = منه. وكان من أوعية العلم. وقال صالح جزرة: ثقة. وذكره ابن حبَّان في \"الثقات\" [٩/ ١٥٥]. وقال ابن عديّ: هو على ما وصف عبدان لا بأس به. . . ولم أَرَ له حديثًا منكرًا فأذْكره. أهـ. وأما عبد الله بن أحمد بن حنبل فقال: كذاب. وقال ابن خراش: كان يضع الحديث. وذكره الحافظان الذهبي والسخاوي في طبقات أئمة الجرح والتعديل وقالا: هو مع ضعفه من أئمة هذا الشأن. مات سنة سبع وتسعين ومائتين. [الكامل (٦/ ٢٢٩٧). السير (١٤/ ٢١). ذكر من يعتمد قوله في الجرح والتعديل (ص / ١٨٧). المتكلمون في الرجال (ص/١٠٠)].\n(^٤) الكوفي. ذكره ابن أبي حاتم في \"الجرح والتعديل\" [٢/ ١٢٨] ولم يذكر فيه جرحًا ولا تعديلا.\n(^٥) ابن إياس الجُرَيْرِي -بضم الجيم، ورائين الأولى مفتوحة والثانية مكسورة، بينهما مثناة تحت ساكنة [كذا في \"التوضيح\" (٢/ ٢٧٨)]- أبو مسعود البصري.","vol":"13","page":52},{"text":"٦٣٨٢ - حدثني (^١) العباس بن الفضل ابن أخت الأسفاطي (^٢)، قال: حدثنا إسماعيل بن أبي أُويس (^٣) -أو قُرئ عليه وأنا أسمع- عن\n⦗٥٤⦘ عبد العزيز بن المطلب بن عبد الله (^٤)، عن ابن شبرمة (^٥)، عن إسماعيل بن أبي خالد (^٦)، عن الحسن أن النبي ﷺ-قال: \"يا عبد [بن سمرة] لا تسأل الإمارة. فإنك إن أُعطيتها عن مسألة وكلت إليها. وإن أُعطيتها عن غير مسألة أُعنت عليها، وإذا حلفت على يمين فرأيت غيرها خيرًا منها فائت الذي هو خير كفر عن يمينك\" (^٧).\nرواه ابن جريج عن علي بن زيد (^٨).\n_________\n(^١) في (ل): حدثنا.\n(^٢) أبو الفضل البصري، ابن أخت محمَّد بن يزيد بن عبد الملك الأسفاطي.\n(^٣) هو إسماعيل بن عبد الله بن عبد الله بن أُويس بن مالك بن أبي عامر الأصبحي.\n(^٤) ابن حنطب المخزومي، أبو طالب المدني.\n(^٥) سعيد بن النضر بن شبرمة الحارثي الكوفي. ذكره ابن أبي حاتم في \"الجرح والتعديل\" [٢/ ٦٩] ولم يذكر فيه جرحًا ولا تعديلّا. وقال ابن حجر في \"التقريب\": مقبول. وهو غير سعيد بن النضر البغدادي. كما حرر ذلك المزي في \"تهذيب الكمال\" [١١/ ٨٩].\n(^٦) الأَحْمَسي مولاهم البَجَلي.\n(^٧) لم أجد من تابع إسماعيل بن أبي خالد على إرسال الحديث.\n(^٨) لم أقف على من وصله. وتقدم عند المصنف [ح ٦٣٧٥] من طريق مسعر بن كدام عن علي بن زيد عن الحسن عن عبد الرحمن بن سمرة.","vol":"13","page":53},{"text":"٦٣٨٣ - حدثنا أحمد بن يحيى الحُلْواني (^١)، قال: حدثنا الفيض بن وثيق (^٢)، قال: سمعت\n⦗٥٥⦘ المعتمر (^٣) / (^٤) يحدث قال: حدثني أبي، عن الحسن، عن عبد الرحمن بن سمرة قال: قال النبي ﷺ: \"إذا حلف أحدكم على يمين فرأى غيرها خيرًا منها فليأت الذي هو خير، فليكفر عن يمينه\" (^٥).\n_________\n(^١) أبو جعفر البجلي.\n(^٢) ابن يوسف الثقفي. قال ابن معين: كذاب خبيث \"سؤالات ابن الجنيد\" [ترجمة ٦٥٨]، وذكره ابن أبي حاتم في \"الجرح والتعديل\" [٧/ ٨٨] ولم يذكر فيه جرحًا ولا تعديلا. وذكره ابن حبَّان في \"الثقات\" [٩/ ١٢].\n(^٣) ابن سليمان بن طرخان التيمي.\n(^٤) (ل ٥/ ٩٠ / أ).\n(^٥) أخرجه مسلم من طريق المعتمر به. دون سياق متنه. [الموضع الأوّل].","vol":"13","page":54},{"text":"٦٣٨٤ - حدثنا يوسف القاضي، قال: حدثنا نصر بن علي (^١)، قال: حدثنا المعتمر، عن أبيه. بمثله. \"فليأت الذي هو خير ويكفر عن يمينه\".\n_________\n(^١) ابن نصر بن علي الجَهْضَمي -بفتح الجيم وسكون الهاء وفتح المعجمة- كذا في \"التقريب\"- البصري.","vol":"13","page":55},{"text":"٦٣٨٥ - حدثنا عثمان بن خُرَّزاذ (^١)، قال: حدثنا موسى بن إسماعيل (^٢)، قال: حدثنا عبد الواحد بن زياد (^٣)، قال: حدثنا يزيد بن كيسان (^٤)، قال: حدثنا أبو حازم (^٥)، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا حلف أحدكم على يمين فرأى غيرها خيرًا منها\n⦗٥٦⦘ فليأته ثمَّ يكفر [عن] يمينه\" (^٦).\nإلى هنا لم يخرجه مسلم.\n_________\n(^١) هو عثمان بن عبد الله بن محمَّد بن خُرَّزاذ -بضم المعجمة وتشديد الراء بعدها زاى وآخره معجمة. كذا في \"التقريب\" [٤٤٩٠]- أبو عمرو البصري.\n(^٢) المِنْقَري.\n(^٣) العبدي مولاهم البصري.\n(^٤) اليَشْكُري، أبو إسماعيل الكوفي.\n(^٥) الأشجعي مولاهم الكوفي. اسمه سلمان.\n(^٦) أخرجه مسلم من طريق مروان بن معاوية الفزاري، والمصنف من طريق الوليد بن القاسم الهمداني كلاهما عن يزيد بن كيسان به بالعطف بالواو بين الحنث والكفارة.","vol":"13","page":55},{"text":"٦٣٨٦ - حدثنا محمَّد بن أحمد بن الجنيد الدقاق، قال: حدثنا الوليد بن القاسم (^١)، قال: حدثنا يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: أعْتَم (^٢) رجل عند النبي ﷺ-قال ابن الجنيد: أظن \"ليلةً\" -فسأل صبْيَتُه أُمَّهم الطعام. فقالت: حتى يجيء أبوكم، فنام الصبية، فجاء فقال: هل عشيت الصبْية؟ قالت: لا، كنت أنتظر جَيْئتك. فحلف لا يطعم منه. ثمَّ قال بعد ذلك: أطعميهم. ثمَّ جيء بالطعام (^٣)، فذكر عليه اسم الله فأكل، ثمَّ غدا إلى نبي الله (^٤) ﷺ فأخبره بالذي صنع، فقال النبي ﷺ: \"من حلف على يمين فرأى غيرها خيرًا منها فليأته وليكفر عن\n⦗٥٧⦘ يمينه\" (^٥) / (^٦).\n_________\n(^١) ابن الوليد الهَمْداني الكوفي.\n(^٢) أي: صار في وقت العَتَمَة وهو ثلث الليل الأوّل بعد غيبوبة الشفق. [لسان العرب / مادة \"عتم\" (٩/ ٤١)].\n(^٣) في (ل): بطعام.\n(^٤) في (ل): إلى النبي.\n(^٥) أخرجه مسلم من طريق مروان بن معاوية عن يزيد بن كيسان به -وهي الطريق التالية عند المصنف-[الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها، أن يأتي الذي هو خير ويكفر عن يمينه / ح ١١ (٣/ ١٢٧١)].\n(^٦) (ل ٥/ ٩٠ / ب).","vol":"13","page":56},{"text":"٦٣٨٧ - حدثنا محمَّد بن كثير الحراني (^١)، قال: حدثنا مُؤَمَّل بن الفضل (^٢)، قال: حدثنا مروان بن معاوية (^٣)، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: أعتم رجل عند النبي ﷺ ثمَّ رجع إلى أهله فوجد صبيانهم (^٤) قد ناموا ولم يطعموا، فحلف أن لا يطعم، ثمَّ بدا له فأكل. فأتى رسول الله ﷺ فذكر ذلك له، فقال رسول الله ﷺ: \"من حلف على يمين فرأى خيرًا منها فليأتها وليكفر عن يمينه\".\n_________\n(^١) هو محمَّد بن يحيى بن محمَّد بن كثير الكلبي، أبو عبد الله الحراني.\n(^٢) الجزري، أبو سعيد. ومُؤَمَّل بوزن محمَّد بهمزة. كذا في \"التقريب\" [٧٠٢٩].\n(^٣) ابن الحارث الفَزَاري، أبو عبد الله الكوفي.\n(^٤) في (ل): صبيانه.","vol":"13","page":57},{"text":"<span data-type='title' id=toc-935>[باب] بيان الأخبار الدالة على أنّ الحالف إذا رأى غير ما حلف عليه خيرًا منها، أتى الذي هو خير بلا كفارة. وبيان الخبر الموجب تكفير اليمين الذي يرى حالفها خيرًا منها، وأنه أجرٌ له إذا حنث، وإثمٌ له إذا ثبت على يمينه.</span>","vol":"13","page":58},{"text":"٦٣٨٨ - حدثنا محمَّد بن عبد الملك الواسطي (^١)، وأبو داود الحراني، والصَّغَاني (^٢)، قالوا: حدثنا يزيد بن هارون، قال: أخبرنا (^٣) سليمان التيمي (^٤)، عن أبي السَّلِيل (^٥)، عن زَهْدَم (^٦)، عن أبي موسى قال: أتينا رسول الله ﷺ نستحمله، فقال: \"والله لا أحملكم -أو ما عندي ما أحملكم-\". فلما رجعنا أرسل إلينا رسول الله ﷺ بثلاثةِ ذَوْدٍ بُقْعِ الذُّرَى (^٧). قال: فقلنا: حلف رسول الله ﷺ[أن] لا\n⦗٥٩⦘ يحملنا ثمَّ حملنا، فأتيناه، فقلت: حلفت ألَّا تحملنا فحملتنا، فقال: \"إني لم أحملكم ولكن الله حملكم، والله لا أحلف على يمين فأرى غيرها خيرًا منها إلَّا أتيته\" (^٨).\nوكذا قال جرير (^٩) عن سليمان [التيمي]: بُقْعِ الذُّرَى (^١٠).\nقال أبو عوانة: أبو السليل، ضُرَيب بن نُقَير القيسي.\n_________\n(^١) أبو جعفر الدَّقِيقِي.\n(^٢) محمَّد بن إسحاق بن جعفر.\n(^٣) في (ل): حدثنا.\n(^٤) هو سليمان بن طَرْخان.\n(^٥) -بفتح السين المهملة، وكسر اللام الأولى. كذا في \"الإكمال\" [٤/ ٣٣٧]-ضُرَيب- بالتصغير، آخره موحدة -ابن نُفَير- بنون وقاف، مصغرًا. كذا في \"التقريب\"- القيسي.\n(^٦) بوزن جعفر، ابن مُضَرِّب الجَرْمي -بفتح الجيم-[التقريب (٢٠٣٩)].\n(^٧) أي: بيض الأسنمة، جمع أبْقَع. وقيل الأبقع ما خالط بياضه لون آخر. [النهاية. مادة \"بقع\" (١/ ١٤٥)].\n(^٨) أخرجه مسلم من طريق سليمان التيمي به. دون سياق متنه. [الأيمان / باب من حلف على يمين فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه / ح ١٠ (٣/ ١٢٧١)].\n(^٩) ابن عبد الحميد الضبي. وروايته عند مسلم [الموضع السابق].\n(^١٠) أخرجه مسلم عن إسحاق بن إبراهيم عنه.","vol":"13","page":58},{"text":"٦٣٨٩ - ز حدثنا أبو أُمية (^١)، والصَّغَاني، قالا: حدثنا الحكم بن موسى (^٢)، قال: حدثنا الهيثم بن حميد (^٣) / (^٤) عن زيد بن واقد (^٥)، عن بُسْر بن عبيد الله (^٦)، عن ابن عائذ (^٧)، عن أبي الدرداء عن النبي ﷺ قال: أفاء الله على رسوله إبلًا ففرقها، فقال أبو موسى:\n⦗٦٠⦘ يا رسول الله احملني. فقال: \"لا\". فقاله (^٨) ثلاثًا. فقال النبي ﷺ: \"والله لا أفعل\". [قال:] وبقي أربعٌ غُرِّ الذُّرَى. فقال: \"يا أبا موسى خذهن\". فقال: يا رسول الله إني استحملتك فمنعتني وحلفتَ -فأشفقت أن يكون دخل على رسول الله ﷺ وهم- فقال: \"إنِّي إذا حلفت فرأيت أن غير ذلك أفضل كفَّرت عن يميني وأتيت الذي هو خير\" (^٩).\nقال الصغاني: ليس هذا بالتام.\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) ابن أبي زهير البغدادي، أبو صالح القَنْطري.\n(^٣) الغَسَّاني مولاهم، أبو أحمد الدمشقي.\n(^٤) (ل ٥/ ٩١/ أ).\n(^٥) القرشي، أبو عمر الدمشقي.\n(^٦) الحضرمي الشامي. وبُسْر -بضم أوله ثمَّ مهملة ساكنة- كذا في \"التقريب\".\n(^٧) هو عائذ الله بن عبد الله. ويقال عيِّذ الله بن إدريس بن عائذ بن عبد الله، أبو إدريس الخولاني.\n(^٨) في (ل): فقال له.\n(^٩) رواه الحاكم [المستدرك (٤/ ٣٠١)]. والبيهقيُّ [السنن الكبرى (١٠/ ٥٢)]، من طريق الحكم بن موسى، به. وعزاه الهيثمي في \"مجمع الزوائد\" [٤/ ١٨٤] إلى معجم الطبراني الكبير. وقال: رجاله ثقات. أهـ. ومسند عويمر أبي الدرداء ﵁ ضمن القسم الساقط من المطبوع من المعجم الكبير. وظاهر إسناد الحديث الحُسْن لحال الهيثم بن حميد. قال فيه الحافظ ابن حجر في \"التقريب\": صدوق.","vol":"13","page":59},{"text":"٦٣٩٠ - حدثنا أحمد بن عبد الحميد الحارثي، وأبو البَخْتَري عبد الله بن محمَّد بن شاكر، قالا: حدثنا أبو أُسامة (^١)، عن بُريد (^٢)، عن أبي بُرْدة (^٣)، عن أبي موسى قال: أرسلني أصحابي إلى رسول الله ﷺ أسأله لهم الحُمْلان (^٤)، وهم معه في غزوة في جيش العسرة -وهي\n⦗٦١⦘ غزوة تبوك -فقلت: يا رسول الله (^٥) إن أصحابي أرسلوني إليك لتحملهم. قال: \"لا والله لا أحملكم على شيء\". ووافقته وهو غضبان ولا أشعر. فرجعت حزينًا من منْع رسول الله ﷺ، ومن مخافة أن يكون رسول الله ﷺ قد وجد في نفسه عليَّ. فرجعت إلى أصحابي فأخبرتهم *بـ*ـالذي قال رسول الله ﷺ فلم ألبث إلَّا سويعة / (^٦) إذ سمعت بلالًا ينادي: أين عبد الله بن قيس؟ فأجبته، فقال: أجب رسول الله ﷺ يدعوك. فلما أتيت رسول الله ﷺ قال: \"خذ هذين القرينين، وهذين القرينين (^٧) -لستة أبعرة ابتاعهن حينئذٍ من سعدٍ- \"فانطلق بهم (^٨) إلى أصحابك، فقل (^٩) إن رسول الله ﷺ يحملكم على\n⦗٦٢⦘ هؤلاء فاركبوهن\".\nقال أبو موسى: فانطلقت إلى أصحابي بهن. فقلت: إن رسول الله ﷺ يحملكم على هؤلاء، ولكن والله لا أدعكم حتى ينطلق معي بعضكم إلى من سمع مقالةَ رسول الله ﷺ حين سألته لكم، ومنعَه في أول مرة (^١٠) وإعطاءَه إياي بعد ذلك، لا تظنوا أنّي حدثتكم شيئًا لم يقله. فقالوا: والله إنك عندنا لمصدق، ولنفعلن ما أحببت. فانطلق أبو موسى بنفر منهم حتى أتوا الذين سمعوا قول رسول الله ﷺ-منْعَه إياهم ثمَّ إعطاءَهم بَعْدُ- فحدثوهم بما حدثهم أبو موسى سواء (^١١).\n_________\n(^١) حماد بن أُسامة.\n(^٢) -تصغير بُرد- ابن عبد الله بن أبي بردة بن أبي موسى الأشعري، أبو بردة الكوفي.\n(^٣) ابن أبي موسى الأشعري.\n(^٤) الحملان: مصدر حَمَل يَحْمِل حُمْلانًا. وذلك أنهم أرسلوه يطلب منه شيئًا يركبون عليه. =\n⦗٦١⦘ = النهاية. مادة \"حمل\" (١/ ٤٤٣)].\n(^٥) في (ل): يا نبي الله.\n(^٦) (ل ٥/ ٩١ /ب).\n(^٧) كذا عند \"أبي عوانة\"، وعند \"مسلم\" كررها ثلاث مرات، وعند \"البخاري\" -وهو من طريق أبي أسامة أيضًا- ذكرها مرة واحدة. قال ابن حجر: فيحتمل أن يكون اختصارًا من الرواي. [فتح الباري (٧/ ٧١٥)].\nوالمعنى: خذ هذين الجملين المشدودين أحدهما إلى الآخر. [النهاية. مادة \"قرن\" (٤/ ٥٣)]. وجاءت الكلمة في الموضعين في \"الأصل\" (القرينتين) والتصويب من (ل).\n(^٨) في (ل): بهن.\n(^٩) وقع في الأصل \"فقال\". والتصويب من (ل): -وجاء في هامش الأصل- بعد أن =\n⦗٦٢⦘ = وضع على الكلمة علامة في المتن- \"فقل\".\n(^١٠) في (ل): أمره.\n(^١١) أخرجه مسلم من طريق أبي أسامة به. [الأيمان /باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. ح ٨ (٣/ ١٢٦٩)].\nوالحديث أخرجه البخاري أيضًا [المغازي / باب عزوة تبوك وهي غزوة العسرة / ح ٤٤١٥ (٧/ ٧١٣)].","vol":"13","page":60},{"text":"٦٣٩١ - حدثنا أبو قِلَابة (^١)، قال: حدثنا عبد الصمد بن عبد الوارث (^٢)، قال: حدثنا شعبة (^٣)، عن عبد العزيز بن\n⦗٦٣⦘ رُفَيع (^٤)، قال: سمعت تميم بن طَرَفَة (^٥)، قال: سمعت عديّ بن حاتم يقول: سمعت النبي ﷺ يقول: \"من حلف على يمين فرأى غيرها خيرًا منها فليأت الذي هو خير ويكفر عن يمينه\" (^٦).\nرواه بَهْز (^٧) عن شعبة (^٨).\n_________\n(^١) عبد الملك بن محمَّد الرَّقَاشي.\n(^٢) ابن سعيد العنبري مولاهم، أبو سهل البصري.\n(^٣) ابن الحجاج بن الورد العَتَكي مولاهم، أبو بسطام الواسطي، ثمَّ البصري.\n(^٤) -بفاء، مصغر- الأسدي، أبو عبد الله المكي.\n(^٥) -بفتح الطاء والراء والفاء- الطائي.\n(^٦) أخرجه مسلم من طريق معاذ بن معاذ عن شعبة به. ولفظه: \"وليترك يمينه\" -وهو اللفظ التالي عند المصنف-[الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه، ح ١٦ (٣/ ١٢٧٣)].\n(^٧) ابن أسد العَمِّي.\n(^٨) وصله النسائيُّ في \"السنن\" [الأيمان والنذور/ باب الكفارة بعد الحنث / ح ٣٧٨٧ (٧/ ١١)] عن عمرو بن يزيد عنه.","vol":"13","page":62},{"text":"٦٣٩٢ - حدثنا عمار بن رجاء (^١)، ويونس بن حبيب، قالا: حدثنا أبو داود (^٢)، قال: حدثنا شعبة / (^٣) قال: حدثني عبد العزيز بن رفيع، قال: سمعت تميم بن طرفه، قال: سمعت عديّ بن حاتم يقول: سمعت رسول الله (^٤) ﷺ يقول: \"من حلف على يمين فرأى غيرها خيرًا منها\n⦗٦٤⦘ فليأت الذي هو خير وليترك يمينه\".\nزاد عمار: قال أبو داود هذا لفظ شعبة.\nرواه مسلم عن محمَّد بن طريف عن ابن فضيل عن الشيباني عن عبد العزيز بن رفيع (^٥).\nرواه قتيبة (^٦) عن جرير عن عبد العزيز، بتمامه (^٧).\n_________\n(^١) التَّغْلِبي.\n(^٢) الطيالسي. والحديث في \"مسنده\" [ص ١٣٨].\n(^٣) (ل ٥/ ٩٢ / أ).\n(^٤) في (ل): النبي.\n(^٥) في \"صحيحه\". [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه، ح ١٦ (٣/ ١٢٧٣)].\n(^٦) ابن سعيد الثقفي.\n(^٧) وصله مسلم بروايته عنه. [الموضع السابق / ح ١٥ (٣/ ١٢٧٢)].","vol":"13","page":63},{"text":"٦٣٩٣ - ز حدثنا محمَّد بن الليث المروزي، قال: حدثنا أبو علي يوسف بن إبراهيم (^١)، قال: حدثنا مسلم بن خالد الزَّنْجي (^٢)، قال: حدثنا هشام بن عروة (^٣)، عن أبيه (^٤)، عن عبد الله بن عمرو أن رسول الله ﷺ قال: \"من حلف على يمين فرأى غيرها خيرًا منها فليكفر عن يمينه وليأت الذي هو خير\" (^٥).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) أبو خالد المكي.\n(^٣) ابن الزبير بن العوام الأسدي.\n(^٤) عروة بن الزبير بن العوام الأسدي.\n(^٥) رواه أحمد في \"المسند\" (٢/ ٢٠٤). من طريق مسلم بن خالد، به. ورواه النسائيُّ في \"السنن\" (٧/ ١٠) من طريق عبيد الله بن الأخنس عن عمرو بن شعيب عن أبيه عن =\n⦗٦٥⦘ = جده. وفي إسناد المصنف مسلم بن خالد الزنجي، تقدم الكلام عليه. وقد تابعه عبيد الله بن الأخنس. وصحح الحديث ابن حبَّان (١٠/ ١٨٨). ويشهد له حديث أبي موسى عند مسلم.","vol":"13","page":64},{"text":"٦٣٩٤ - ز حدثني عثمان بن خُرَّزاذ (^١)، قال: حدثنا الحكم بن موسى، قال: حدثنا الهيثم بن حميد، عن زيد بن واقد، عن بُسْر بن عبيد الله، عن ابن عائذ، عن أبي الدرداء عن النبي ﷺ قال: \"إني إذا حلفت فرأيت أنَّ غير ذلك أفضل كفرت عن يميني وأتيت الذي هو خير\".\n_________\n(^١) هو عثمان بن عبد الله بن محمَّد بن خُرَّزاذ.\nوبقية الحديث بسنده ومتنه تقدم. [برقم / ٦٣٨٩].","vol":"13","page":65},{"text":"٦٣٩٥ - حدثني عبد الله بن أحمد بن حنبل (^١)، قال: حدثني أبي، قال: حدثنا محمَّد بن جعفر (^٢)، قال: حدثنا شعبة، عن سِمَاك (^٣)، عن تميم بن طَرَفَة قال: سمعت عديّ بن حاتم -وأتاه رجل فسأله مائة درهم-[فـ]ـقال: تسألني مائة درهم وأنا ابن حاتم، والله لا أعطيك / (^٤)، ثمَّ قال: لولا أني سمعت رسول الله ﷺ يقول: \"من حلف على يمين ثمَّ\n⦗٦٦⦘ رأى غيرها خيرًا منها فليات الذي هو خير\" (^٥).\n_________\n(^١) عبد الله بن أحمد بن محمَّد بن حنبل الشيباني، أبو عبد الرحمن. والحديث في \"المسند\" [٤/ ٢٥٨].\n(^٢) الهُذَلي البصري، المعروف بغُنْدَر.\n(^٣) -بكسر أوله وتخفيف الميم- ابن حرب بن أوس الذُّهْلي، أبو المغيرة الكوفي.\n(^٤) (ل ٥/ ٩٢ /ب). ومن هنا إلى نهاية حديث (٦٤٠٤) ساقط.\n(^٥) أخرجه مسلم من طريق محمَّد بن جعفر به. [الأيمان / باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه. ح ١٨ (٣/ ١٢٧٣)].","vol":"13","page":65},{"text":"٦٣٩٦ - حدثنا أحمد بن يوسف السُّلَمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا مَعْمَر (^٢)، عن همام بن مُنَبِّه (^٣)، قال: هذا ما حدثنا أبو هريرة قال: قال رسول الله ﷺ: \"والله لأَنْ يَلِجَّ (^٤) أحدُكم بيمينه في أهله آثمُ له عند الله من أن يعطي كفارته التي فرض الله\" (^٥).\n_________\n(^١) لم أقف على الحديث في \"مصنفه\".\n(^٢) ابن راشد الأَزْدي.\n(^٣) -بفتح أوله والميم المشددة. كذا في \"توضيح المشتبه\" [٩/ ١٥٠]- ابن كامل الصنعاني، أبو عقبة.\n(^٤) لأَن -بفتح اللام- وهي اللام المؤكدة للقسم. ويلج -بكسر اللام، ويجوز فتحها، بعدها جيم- من اللجاج: وهو أن يتمادى في الأمر ولو تبيّن له خطؤه. [فتح الباري (١١/ ٥٢٨)].\n(^٥) أخرجه مسلم من طريق عبد الرزاق به. [الأيمان / باب النهي عن الإصرار على اليمين فيما يتأذى به أهل الحالف مما ليس بحرام / ح ٢٦ (٣/ ١٢٧٦)].\nوالحديث أخرجه البخاري أيضًا. [الأيمان والنذور/ باب قول الله تعالى ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ في أَيْمَانِكُمْ﴾ /ح ٦٦٢٤ (١١/ ٥٢٦ - مع الفتح)].","vol":"13","page":66},{"text":"<span data-type='title' id=toc-936>بيان الخبر الدال على أن من قال \"هو يهودي، أو نصراني\" أو حلف بملة سوى الإسلام كاذبًا </span>(^١).\n_________\n(^١) أي: فهو كما قال. هذا تقدير جواب الشرط. ولا وجود له في الأصل.","vol":"13","page":67},{"text":"٦٣٩٧ - حدثنا أبو العباس الغَزِّي (^١)، قال: حدثنا الفِرْيابي (^٢) ح وحدثنا محمَّد بن عبد الملك الواسطي، قال: حدثنا يزيد (بن هارون، قال: أخبرنا سفيان (^٣)، عن خالد الحَذَّاء (^٤)، عن أبي قِلَابة (^٥)، عن ثابت بن الضحاك الأنصاري قال: قال رسول الله ﷺ (^٦): \"من حلف بملة سوى الإِسلام كاذبًا متعمدًا فهو كما قال، ومن قتل نفسه بشيء عذبه الله به في نار جهنم\" (^٧).\n_________\n(^١) عبد الله بن محمَّد بن عمرو.\n(^٢) محمَّد بن يوسف بن واقد.\n(^٣) ابن سعيد الثوري.\n(^٤) -بفتح المهملة وتشديد الذال المعجمة- هو خالد بن مِهْران البصري.\n(^٥) عبد الله بن زيد بن عمرو الجَرْمِي.\n(^٦) ما بين الهلالين غير ظاهر في الأصل. وقد أخرج الحديث أبو عوانة في كتاب الإيمان [١/ ٤٥ - من المطبوع] بهذا الإسناد، فاستدركته من هناك.\n(^٧) أخرجه مسلم من طريق الثوري به. [الأيمان / باب غلظ تحريم قتل الإنسان نفسه، وأن من قتل نفسه بشيء عُذب به في النار. . . / ح ١٧٧ (١/ ١٠٥)].\nوالحديث أخرجه البخاري أيضًا [الأدب / باب ما ينهى من السباب =\n⦗٦٨⦘ = واللعن / ح ٦٠٤٧ (١٠/ ٤٧٩)].","vol":"13","page":67},{"text":"٦٣٩٨ - حدثنا محمَّد بن عوف الحمصي، ويزيد بن عبد الصمد (^١)، قالا: حدثنا يحيى بن صالح (^٢)، قال: حدثنا معاوية بن سَلَّام (^٣)، عن يحيى (^٤)، عن أبي قِلَابة، أن ثابت بن الضحاك أخبره أنَّه بايع رسول الله ﷺ تحت شجرة فقال: \"من حلف بملة سوى الإِسلام كاذبًا فهو كما قال، ومن قتل نفسه بشيء عُذِّب به يوم القيامة، وليس على الرجل نذر فيما لا يملك\" (^٥).\n_________\n(^١) هو يزيد بن محمَّد بن عبد الصمد الدمشقي، أبو القاسم القرشي مولاهم.\n(^٢) الوُحَاظي -بضم الواو وتخفيف المهملة ثمَّ معجمة. كذا في \"التقريب\" - الحمصي.\n(^٣) -بالتشديد- ابن أبي سلَّام، أبو سلَّام الدمشقي. [التقريب (٦٧٦١)].\n(^٤) ابن أبي كثير الطائي مولاهم، أبو نصر اليمامي.\n(^٥) أخرجه مسلم من طريق معاوية بن سلام به. [الموضع السابق /ح ١٧٦ (١/ ١٠٤)].","vol":"13","page":68},{"text":"٦٣٩٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا هشام الدَّسْتَوائي (^٢)، عن يحيى بن أبي كثير، عن أبي قِلَابة، عن ثابت بن الضحاك قال: قال النبي ﷺ بنحوه (^٣).\n_________\n(^١) الطيالسي. ولم أجد الحديث في \"مسنده\".\n(^٢) هو هشام بن أبي عبد الله: سَنْبَر -بمهملة ثمَّ نون ثمَّ موحدة، وزن جعفر-أبو بكر البصري الدَّسْتَوائي -بفتح الدال وسكون السين المهملتين وفتح المثناة ثمَّ مدّ. كذا في \"التقريب\" [٧٢٩٩].\n(^٣) أخرجه مسلم من طريق هشام الدستوائي. به. وقد ساق المتن كاملًا. [الموضع =\n⦗٦٩⦘ = الأوّل /ح ١٧٦ (١/ ١٠٤)].","vol":"13","page":68},{"text":"٦٤٠٠ - حدثنا علي بن حرب الطائي، قال: حدثنا سفيان بن عيينة، عن أيوب (^١)، عن أبي قِلَابة، عن ثابت بن الضحاك قال: قال النبي ﷺ: \"من قتل نفسه بشيء في الدنيا عُذِّب به يوم القيامة\" (^٢).\n_________\n(^١) ابن أبي تميمة السَّخْتياني.\n(^٢) أخرجه مسلم [الموضع الأوّل] من طريق شعبة عن أيوب به. ولفظه: \"من حلف بملة سوى الإِسلام كاذبًا فهو كما قال. ومن ذبح نفسه بشيء ذبح به يوم القيامة\".","vol":"13","page":69},{"text":"٦٤٠١ - ز حدثنا يوسف القاضي (^١)، قال: حدثنا محمَّد بن أبي بكر (^٢)، قال: حدثنا فضيل بن سليمان (^٣)، قال: حدثنا الحسن بن عبيد الله (^٤)، عن سعد بن عبيدة (^٥) قال: سمعت ابن عمر يقول: قال رسول الله ﷺ: \"من حلف بغير الله كفر أو أشرك\" (^٦).\n⦗٧٠⦘ رواه عبد الواحد (^٧) عن الحسن بن عبيد الله بمثله.\n_________\n(^١) هو يوسف بن يعقوب بن إسماعيل الأزدي مولاهم.\n(^٢) ابن علي المقَدَّمي.\n(^٣) النُّمَيْري -بالنون، مصغر. كذا في \"التقريب\" -أبو سليمان البصري.\n(^٤) ابن عروة النَّخَعي، أبو عروة الكوفي.\n(^٥) السُّلَمي، أبو حمزة الكوفي.\n(^٦) أخرجه أبو داود [الأيمان/ باب في كراهية الحلف بالآباء/ ح ٣٢٥١ (٣/ ٥٧٠)]، والترمذي [الأيمان / باب ما جاء في كراهية الحلف بغير الله / ح ١٥٣٥ (٤/ ٩٣)]، وأحمد [المسند (٢/ ١٢٥)] كلهم من طرق عن الحسن بن عبيد الله به.\nورواه عبد الرزاق [المصنف (٨/ ١٤٦٧) ح ١٥٩٢٦] ومن طريقه أحمد [المسند (٢/ ٣٤)] =\n⦗٧٠⦘ = عن الثوري عن أبيه والأعمش ومنصور كلهم عن سعد بن عبيدة به.\nوقد صححه ابن حبَّان [الإحسان (١٠/ ١٩٩) ح ٤٣٥٨] والحاكم وقال: صحيح على شرط الشيخين. \"المستدرك (١/ ١٨)]. وقال البيهقي: هذا مما لم يسمعه سعد بن عبيدة من ابن عمر. [الكبرى (١٠/ ٢٩). وسيأتي عند المصنف ما يوضح ذلك. [ح / ٨٥].\n(^٧) ابن زياد. ولم أقف على من وصل الحديث من طريقه.","vol":"13","page":69},{"text":"٦٤٠٢ - ز حدثنا علي بن حرب، قال: حدثنا ابن فضيل (^١)، عن الأعمش، عن سعد بن عبيدة، عن أبي عبد الرحمن (^٢) سمع ابنُ عمر رجلًا يحلف: لا وأبي، فقال: لا تحلف بهذا اليمين، هذه يمين عمر الذي حلف بها. فقال له رسول الله ﷺ: \"لا تحلف بها فإنها شرك\" (^٣).\n_________\n(^١) هو محمَّد بن فضيل بن غَزْوان الضبي مولاهم، أبو عبد الرحمن الكوفي.\n(^٢) عبد الله بن حبيب السلمي، أبو عبد الرحمن الكوفي القارئ.\n(^٣) لم أقف على من رواه من هذا الوجه. وقد تابع محمدُ بن سلمة الكوفي محمدَ بن فضيل. [عند المصنف في الطريق التالية.].\nوأخرجه أحمد في \"المسند\" [٢/ ٥٨] عن وكيع، وعبد الرزاق [كما تقدم] عن الثوري، وأبو يعلى [المسند (١٠/ ٣٦) ح ٥٦٦٨] من طريق عبد العزيز القَسْمَلي، والطحاوي في \"مشكل الآثار\" [٢/ ٢٩٦] من طريق أبي عوانة الوضاح أربعتهم عن الأعمش عن سعد بن عبيدة عن ابن عمر. بإسقاط أبي عبد الرحمن.\nوالثوري أثبت الناس في الأعمش، وكذلك وكيع من أرفع الرواة عنه. [ينظر: شرح علل الترمذي (٢/ ٧١٥ و٧٢٠)] فروايتهما مع من وافقهما مقدمة على رواية ابن =\n⦗٧١⦘ = فضيل ومحمد بن سلمة. وهي موافقة لراوية الحسن بن عبيد الله عن سعد بن عبيدة عن ابن عمر. كما تقدم في الحديث السابق.\nوابن فضيل ذكره الدارقطني مع الثوري وكيع في أرفع الرواة عن الأعمش، إلا أنَّه قال: وقد غلط عليه في أشياء. [شرح العلل / الموضع السابق].","vol":"13","page":70},{"text":"٦٤٠٣ - ز حدثنا محمَّد بن كثير الحراني (^١)، قال: حدثنا محمَّد بن موسى (^٢)، قال: قرأت على أبي (^٣)، عن محمَّد بن سلمة الكوفي، عن الأعمش، بإسناده، مثله.\n_________\n(^١) هو محمد بن يحيى بن محمَّد بن كثير.\n(^٢) ابن أَعْيَن الجزري، أبو يحيى الحراني. وثقه ابن حبَّان والذهبي. وقال ابن حجر: صدوق. [ثقات ابن حبَّان (٩/ ٦٤). الكاشف (٥١٧٤). التقريب (٦٣٣٤)].\n(^٣) موسى بن أعين الجزري، أبو سعيد الحراني.","vol":"13","page":71},{"text":"٦٤٠٤ - ز حدثنا أبو قِلَابة (^١)، قال: حدثنا يحيى بن حماد (^٢)، قال: حدثنا أبو عوانة (^٣)، عن الأعمش، بإسناده (^٤): \"يحلف بأبيه فنهاه\".\n_________\n(^١) عبد الملك بن محمَّد بن عبد الله الرَّقَاشي.\n(^٢) ابن أبي زياد الشيباني مولاهم، البصري.\n(^٣) الوضَّاح -بتشديد المعجمة ثمَّ مهملة- اليشكري -بالمعجمة. كذا في \"التقريب\"- الواسطي.\n(^٤) كذا قال. وظاهره أنَّه بإسناد الذي قبله، بذكر أبي عبد الرحمن في الإسناد. وقد رواه الطحاوي [كما تقدم] عن بكار بن قتيبة عن يحيى بن حماد به. ولم يذكر أبا عبد الرحمن. وأبو قلابة -شيخ المصنف- مختلط، ولم يتميز سماع أبي عوانة منه. وأما =\n⦗٧٢⦘ = بكار بن قتيبة -شيخ الطحاوي- فقد ذكره ابن حبَّان في \"الثقات\" وأثنى عليه الذهبي. وروايته موافقة لروايات الثقات عن الأعمش -كما تقدم- وهو المحفوظ عن الأعمش. والله أعلم.","vol":"13","page":71},{"text":"٦٤٠٥ - ز حدثنا ابن المنادي (^١)، قال: حدثنا وهب بن جرير (^٢)، قال: حدثنا شعبة، عن منصور (^٣)، عن سعد بن عبيدة قال: كنت عند ابن عمر فقلت: أحلف بالكعبة؟ قال: لا، ولكن احلف برب الكعبة، وإن عمر كان يحلف بأبيه، فقال رسول الله ﷺ: \"لا تحلفوا بآبائكم، فمن حلف بغير الله فقد أشرك\" (^٤).\n_________\n(^١) محمَّد بن عبيد الله بن يزيد، أبو جعفر البغدادي.\n(^٢) ابن حازم بن زيد، أبو العباس الأزدي البصري.\n(^٣) ابن المعتمر بن عبد الله السُّلَمي، أبو عتاب الكوفي.\n(^٤) كذا قال وهب بن جرير -في رواية المصنف- عن شعبة عن منصور عن سعد بن عبيدة قال: كنت عند ابن عمر فقلت: أحلف بالكعبة؟. وأخرجه الطحاوي في \"مشكل الآثار\" [٢/ ٢٩٩ - ح ٨٣٠] عن ابن مرزوق عن وهب بن جرير عن شعبة بمثل رواية روح عن شعبة التالية.","vol":"13","page":72},{"text":"٦٤٠٦ - ز حدثنا أبو قِلَابة، قال: حدثنا رَوْح بن عُبادة (^١)، قال: حدثنا شعبة، عن منصور، عن سعد بن عبيدة قال: كنت عند ابن عمر ومعي رجل من كندة، فقمت من عند ابن عمر فأتيت سعيد بن المسيِّب، فأتاني\n⦗٧٣⦘ الكندي وأنا عند سعيد بن المسيِّب، فقال: [أَ] مَا سمعتَ ما حدَّث ابنُ عمر أن النبي ﷺ سمع عمر ﵁ يحلف بأبيه فنهاه وقال: \"لا تحلفوا بآبائكم\" (^٢).\nقال أبو عوانة [﵀]: يقال إنه محمَّد الكندي. كذا يقول منصور (^٣).\n_________\n(^١) ابن العلاء بن حسان القيسي، أبو محمَّد البصري.\n(^٢) أخرجه أحمد [المسند (٢/ ١٢٥)] عن غندر عن شعبة به. وأخرجه أيضًا [٢/ ٦٩] من طريق شيبان عن منصور به. وهذه الرواية مرجحة على رواية المصنف السابقة لاجتماع غندر -وهو من أثبت الناس في شعبة -وروح بن عبادة. ومتابعة شيبان النحوي لهما في منصور.\nوأما وهب بن جرير -إن كانت رواية المصنف من طريقه محفوظة- فقد تكلم في حديثه عن شعبة، فلذلك لم يخرج له الأئمة من حديثه عن شعبة إلا ما توبع عليه.\n[ينظر: هدي الساري (٤٧٣)].\nوهذه الرواية هي التي توضح ما ذكره البيهقي من أن سعد بن عبيدة لم يسمع الحديث من ابن عمر. وإنما سمعه من الكندي. وهو مجهول. كما قال الطحاوي في \"شرح مشكل الآثار\" [٢/ ٣٠٠].\nوقد صحح الشيخ الألباني الحديث وقال: إسناده صحيح إن سلم من الانقطاع. لكن يشهد له ما أخرجه أحمد (٢/ ٦٧) من طريق موسى بن عقبة عن سالم عن عبد الله بن عمر قال: قال رسول الله ﷺ: \"من حلف بغير الله\" فقال فيه قولًا شديدًا. قال الشيخ: فقوله: \"فقال فيه قولًا شديدًا\" كأنه يشير إلى قوله \"فقد أشرك\". والله أعلم. [الإرواء (٨/ ١٩١)].\n(^٣) صرح به شيبان عن منصور عند أحمد. [المسند (٢/ ٦٩)].","vol":"13","page":72},{"text":"٦٤٠٧ - حدثنا الصَّغَاني [محمد بن إسحاق] ومحمد بن أحمد بن الجنيد الدقاق، قالا: حدثنا الحميدي (^١)، قال: حدثنا سفيان (^٢)، قال: حدثنا\n⦗٧٤⦘ عبد الملك بن أَعْيَن (^٣) وجامع بن أبي راشد (^٤)، عن أبي وائل (^٥)، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \"من اقتطع مال امرئ مسلم بيمين كاذبة لقي الله وهو عليه غضبان\". قال عبد الله: ثمَّ قرأ علينا رسول الله ﷺ مصداقه من كتاب الله ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآية (^٦).\nوقال رسول الله ﷺ: \"ما من أحد لا يؤدي زكاة ماله إلَّا مثل يوم القيامة شجاع أقرع (^٧) يطوقه\". ثمَّ قرأ (^٨) علينا مصداقه من كتاب الله ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ﴾ الآية (^٩) (^١٠).\n_________\n(^١) عبد الله بن الزبير. والحديث في \"مسنده\" برقم (٩٥). الشطر الأوّل من الحديث فقط.\n(^٢) ابن عيينة.\n(^٣) -بفتح أوله وسكون العين المهملة، وفتح المثناة تحت، تليها نون. كذا في \"توضيح المشتبه\" [١/ ٢٥٧]- الكوفي مولى بني شيبان.\n(^٤) الكاهلي الصيرفي الكوفي.\n(^٥) شقيق بن سلمة الأسدي الكوفي.\n(^٦) سورة آل عمران / ٧٧.\n(^٧) قال ابن الأثير: الشجاع بالضم والكسر: الحيَّةُ الذكر. وقيل: الحية مطلقًا [النهاية (٢/ ٤٤٧)].\n(^٨) (ل ٥/ ٩٣ /أ).\n(^٩) سورة آل عمران / ١٨٠. والإعجام في قوله: \"يحسبن\" غير ظاهر في (ك).\nوفي (ل): بالتاء المثناة فوق. وهما قراءتان سبعيتان. [ينظر: الكشف عن وجوه القراءات السبع- لمكي بن أبي طالب (١/ ٣٦٦)]. والواو ساقطة من أول الآية في النسختين.\n(^١٠) أخرجه مسلم من طريق ابن عيينة به. بالشطر الأوّل من الحديث. [الإيمان / باب وعيد من =\n⦗٧٥⦘ = اقتطع حق مسلم بيمين فاجرة بالنار. / ح ٢٢٢ (١/ ١٢٣)].\nوالحديث رواه البخاري [التوحيد / باب قول الله ﷿ ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ﴾ / ح ٧٤٤٥ (١٣/ ٤٣٣ - مع الفتح) كما رواه مسلم. وأما الشطر الثاني من الحديث فقد رواه ابن ماجه [ح / ١٧٨٤] من طريق ابن عيينة به. والنسائيُّ [ح / ٢٤٤١ (٥/ ١١)] من طريق ابن عيينة عن جامع بن أبي راشد -وحده- به. وإسنادهما صحيح.\nوهذا الحديث والذي قبله لم يتبين لي وجه إيرادهما تحت هذا الباب.","vol":"13","page":73},{"text":"٦٤٠٨ - حدثنا أحمد بن أبي رجاء (^١)، قال: حدثنا وكيع (^٢) ح\nوحدثنا ابن الجنيد الدقاق، قال: حدثنا ابن نُمير (^٣)، قال: حدثنا أبو معاوية (^٤) وكيع، عن الأعمش، عن شقيق (^٥)، عن عبد الله (^٦) قال: قال رسول الله ﷺ: \"من حلف على يمين ليقتطع بها مال امريء مسلم وهو فيها فاجر لقي الله وهو عليه غضبان\".\nفدخل الأشعث بن قيس فقال: ما يحدثكم أبو عبد الرحمن؟ قلنا كذا وكذا. قال: صدق، فِيَّ نزلت، خاصمت رجلًا\n⦗٧٦⦘ إلى النبي ﷺ في أرض لنا، فقال: \"بينتك\"، قلت: ليس لي بينة. قال: \"فيمينه\". قلت: إذًا يحلف. قال النبي (^٧) ﷺ عند ذلك: \"من حلف [على] يمين *صَبْرٍ* (^٨) ليقتطع بها مال امرئ مسلم هو فيها فاجر لقي الله ﷿ وهو عليه غضبان\". فنزلت ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآية (^٩).\nهذا لفظ وكيع.\nوقال أبو معاوية في حديثه: كان بيني وبين رجل من اليهود أرض (^١٠) فجحدني فقدمته [إلى النبي ﷺ]، فقال: \"لك بينة\"؟ قلت: لا، فقال لليهودي: \"احلف\"، قلت: يا رسول الله إذًا يحلف فيذهب بمالي، فأنزل الله ﷿ ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [إلى آخر] الآية (^١١).\n_________\n(^١) هو أحمد بن محمَّد بن عبيد الله بن أبي رجاء الثُّغْري -بالمثلثة بعدها معجمة ساكنة.\nكذا في \"التقريب\" [٩٧].\n(^٢) ابن الجراح الرُّؤاسي.\n(^٣) هو عبد الله بن نمير -بالنون، مصغر. كذا في \"التقريب\"- الهمْداني الكوفي\".\n(^٤) محمَّد بن خازم -بمعجمتين. كذا في \"التقريب\"- الضرير الكوفي.\n(^٥) ابن سلمة، أبو سلمة الأسدي الكوفي.\n(^٦) ابن مسعود ﵁.\n(^٧) في (ل): رسول الله.\n(^٨) قال الخطابي في \"أعلام الحديث\" [٤/ ٢٢٨٧]: يمين الصبر، هي يمين الحكم يُصْبر عليها حتى يَحْلف. وأصل الصبر: الحبس، أي: يجبر عليها جبْرًا.\n(^٩) أخرجه مسلم عن ابن نمير به. [الموضع السابق /ح ٢٢٠ (١/ ١٢٢)].\nوالحديث أخرجه البخاري أيضًا [الشرب والمساقاة] باب الخصومة في البئر والقضاء فيها. /ح ٢٣٥٧ (٥/ ٤١ - مع الفتح)].\n(^١٠) في الأصل: أرضًا. وهو خطأ. والصواب ما أثبته من (ل):. وذلك أنها اسم (كان).\n(^١١) نص الإمام مسلم في الإسناد على أن اللفظ الذي أخرجه لفظ إسحاق بن إبراهيم =\n⦗٧٧⦘ = عن وكيع. ولم ينبه على لفظ أبي معاوية كما فعل أبو عوانة فأفاد أن الرجل الذي خاصمه الأشعث بن قيس كان يهوديًّا. وهذه من فوائد الإستخراج.","vol":"13","page":75},{"text":"٦٤٠٩ - حدثنا أبو داود السجزي (^١)، حدثنا محمَّد بن عيسى (^٢)، قال: حدثنا أبو معاوية، بمثله / (^٣).\n_________\n(^١) سليمان بن الأشعث السجستاني. صاحب السنن. قال الذهبي في \"السير\" [١٣/ ٢٢١]: وهكذا ينسب أبو عوانة الإسفراييني أبا داود، فيقول: السجزي.\nوالحديث في \"سننه\" [(٣/ ٥٦٥) برقم / ٣٢٤٣].\n(^٢) ابن نَجيح البغدادي، أبو جعفر الطبّاع.\n(^٣) (ل ٥/ ٩٣ / ب).","vol":"13","page":77},{"text":"٦٤١٠ - حدثنا ابن الجنيد، قال: حدثنا يحيى بن حماد (^١)، قال: حدثنا الوضَّاح (^٢)، عن سليمان (^٣)، عن شقيق، قال: قال عبد الله: قال رسول الله ﷺ: \"من حلف على يمين يقتطع بها مال امرئ مسلم وهو فاجر لقي الله وهو عليه غضبان\". فأنزل الله ﷿ تصديق ذلك. . . وذكر الحديث.\nرواه محمَّد بن يحيى (^٤)، عن حَرَمِي بن حفص (^٥)، عن عبد الواحد بن\n⦗٧٨⦘ زياد (^٦)، عن إسماعيل بن سُمَيْع (^٧)، عن (^٨) مسلم البَطِين (^٩) و*عن* عبد الملك بن أَعْيَن، عن أبي وائل، عن عبد الله: نزلت هذه الآية ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ﴾ الآية. *وذكر الحديث* (^١٠).\n_________\n(^١) ابن أبي زياد الشيباني مولاهم.\n(^٢) بتشديد المعجمة ثمَّ مهملة -ابن عبد الله اليشكري- بالمعجمة. كذا في \"التقريب\"- أبو عوانة الواسطي.\n(^٣) ابن مِهران الأعمش.\n(^٤) الذهلي.\n(^٥) -بلفظ النسب- ابن عمر العَتَكي -بفتح المهملة والمثناة. كذا في \"التقريب\"- أبو =\n⦗٧٨⦘ = علي البصري.\n(^٦) العبدي مولاهم البصري.\n(^٧) الحنفي، أبو محمَّد الكوفي.\n(^٨) في (ل): قال.\n(^٩) -بفتح أوله، وكسر الطاء المهملة، تليها مثناة تحت ساكنة، ثمَّ نون. كذا في \"توضيح المشتبه\" [١/ ٥٦٠]-وهو مسلم بن عمران، أبو عبد الله الكوفي.\n(^١٠) لم أقف على من وصله.","vol":"13","page":77},{"text":"<span data-type='title' id=toc-937>[باب] بيان *ذكر* التشديد فيمن حلف بعد العصر كاذبًا وعند منبر النبي ﷺ، وعقابه.</span>","vol":"13","page":79},{"text":"٦٤١١ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية (^٢)، عن الأعمش ح وحدثنا الأحْمَسي (^٣) وابن أبي رجاء (^٤) وابن أبي الخَيْبري القصار (^٥)، قالوا: حدثنا وكيع (^٦)، قال: حدثنا الأعمش، عن أبي صالح (^٧)، عن أبي هريرة قال: قال النبي ﷺ: \"ثلاثة لا يكلمهم الله يوم القيامة ولا يزكيهم ولهم عذاب أليم. رجل منع ابن [الـ]ـسبيل فضل ماء عنده. ورجل حلف على سلعة بعد العصر كاذبًا فصدقه (^٨) واشتراها بقوله.\n⦗٨٠⦘ ورجل بايع إمامًا، فإن أُعطي وفَى وإن لم يعطه لم يَفِ له\".\nهذا لفظ وكيع.\nزاد أبو معاوية (^٩): \"ولا ينظر إليهم\" (^١٠).\n_________\n(^١) الطائي.\n(^٢) محمَّد بن خازم.\n(^٣) -بمهملتين. كذا في \"التقريب\"- محمَّد بن إسماعيل بن سمرة، أبو جعفر الكوفي السَّرَّاج.\n(^٤) هو أحمد بن محمَّد بن عبيد الله بن أبي رجاء.\n(^٥) هو إبراهيم بن عبد الله بن عمر بن أبي الخيبري العبسي القصار الكوفي. والخيبري: أوله خاء معجمة مفتوحة، بعدها ياء معجمة باثنتين من تحتها، وبعدها باء معجمة بواحدة. [الإكمال (٢/ ٢٥٥)].\n(^٦) ابن الجراح الرؤاسي.\n(^٧) ذكوان السمان الزيات.\n(^٨) هكذا في النسختين. ولعل تقدير الكلام: \"فصدقه رجل واشترها بقوله\".\nوحديث وكيع أخرجه الإمام أحمد في \"المسند\" [٢/ ٤٨٠] عنه. وأبو داود [(٣/ ٧٤٩ ح ٣٤٧٤] من طريقه. ولفظه عندهما: \"ورجل حلف على سلعة بعد العصر -يعني كاذبًا- =\n⦗٨٠⦘ = وفي لفظ أبي معاوية الذي أخرجه مسلم: \"ورجل بايع رجلًا بسلعة بعد العصر فحلف له بالله لأخذها بكذا وكذا فصدقه، وهو على غير ذلك\".\n(^٩) في الأصل: ابن معاوية، وهو خطأ.\n(^١٠) أخرجه مسلم من طريق أبي معاوية به. [الإيمان/ باب غلظ تحريم إسبال الإزار. . . . ./ ح ١٧٣ (١/ ١٠٣)].\nوالحديث أخرجه البخاري أيضًا. [المساقة / باب إثم من منع ابن السبيل من الماء / ح ٢٣٥٨ (٥/ ٤٢ - مع الفتح)].","vol":"13","page":79},{"text":"٦٤١٢ - حدثنا ابن عفان (^١)، قال: حدثنا ابن نمير (^٢)، عن الأعمش، بنحوه: \"ثلاثة لا يحبهم / (^٣) الله ولا ينظر إليهم\"، بمثله.\n_________\n(^١) هو الحسن بن علي بن عفان العامري.\n(^٢) هو عبد الله بن نُمير.\n(^٣) (ل ٥/ ٩٤ / أ).","vol":"13","page":80},{"text":"٦٤١٣ - [و] حدثنا محمَّد بن غالب تمتام (^١)، قال: حدثنا محمَّد بن بشار (^٢)، قال: حدثنا ابن أبي عديّ (^٣)، عن شعبة، عن الأعمش، عن\n⦗٨١⦘ أبي صالح، عن أبي هريرة عن النبي ﷺ بهذا الحديث، وقال *فيه*: \" [و] رجل على فضل ماء بالطريق\". وقال فيه أيضًا: \"ورجل أقام سلعة بعد العصر في سوق المدينة -أو قال بالبقيع- فحلف لقد منعتها من كذا وكذا (^٤)، فجاء رجل فرغب فيها فأخذها\" (^٥).\nرواه وهب بن جرير عن شعبة بمثله (^٦).\n_________\n(^١) في (ل): وحدثنا تمتام محمَّد بن غالب.\n(^٢) ابن عثمان العبدي البصري، بندار.\n(^٣) هو محمَّد بن إبراهيم بن أبي عديّ السُّلَمي مولاهم، أبو عمرو البصري.\n(^٤) أي سِيْمت مني بكذا فلم أبع.\n(^٥) كذا في هذه الرواية بزيادة قوله: \"في سوق المدينة -أو قال بالبقيع-\". ورواه ابن منده في \"الإيمان\" [٢/ ٦٥٢ - ح ٦٢٤] من طريق محمَّد بن بشار به. وقال: \"بالبقيع\" ولم يشك. ولم أقف على من تابع شعبة على ذكر هذه الزيادة. والإسناد رجاله رجال الصحيح.\n(^٦) لم أقف على من وصله.","vol":"13","page":80},{"text":"٦٤١٤ - حدثنا محمَّد بن معاذ بن يوسف المروزي، قال: حدثنا عبيد الله بن موسى (^١)، قال: حدثنا شيبان (^٢)، عن الأعمش ح وحدثنا أبو أمية (^٣)، قال: حدثنا حسين بن محمَّد (^٤)، قال: حدثنا جرير بن حازم، عن الأعمش.\n_________\n(^١) العبسي، أبو محمَّد الكوفي.\n(^٢) ابن عبد الرحمن التميمي مولاهم النحْوي، أبو معاوية البصري.\n(^٣) محمَّد بن إبراهيم بن مسلم.\n(^٤) ابن بهرام التميمي، أبو أحمد أو أبو علي المروروذي.","vol":"13","page":81},{"text":"٦٤١٥ - حدثنا أحمد بن عبد الحميد الحارثي، قال: حدثنا أبو أُسامة (^١)، عن الوليد بن كثير (^٢)، عن محمَّد بن كعب بن مالك (^٣)، أنَّه سمع أخاه عبد اللهِ بن كعب بن مالك (^٤) يحدث أن أبا أُمامة الحارثيَّ (^٥) حدثه أنَّه سمع رسول الله ﷺ يقول: \"لا يقتطع رجل حق امرئ مسلم بيمينه إلَّا حرم الله عليه الجنة وأوجب له النار\"، فقال رجل من القوم: يا رسول الله وإنْ كان شيئًا يسيرًا؟ قال: \"وإنْ كان سواكًا من أراك\" (^٦).\n_________\n(^١) حماد بن أُسامة.\n(^٢) القرشي المخزومي مولاهم، أبو محمَّد المدني.\n(^٣) ابن أبي القين الأنصاري السَّلَمي -بالفتح- المدني. ويقال معبد بن كعب. قال ابن منجويه في \"رجال صحيح مسلم\" [٢/ ٢٠٣]: ومعبد أصح. أ. هـ. وقد سمي في بعض طرق الحديث عند مسلم معبد.\n(^٤) الأنصاري السَّلَمي المدني.\n(^٥) الأنصاري. اسمه عند الأكثر إياس. وقيل اسمه عبد الله وبه جزم الإمام أحمد بن حنبل. وقيل غير ذلك. ﵁. [ينظر: الإصابة (٧/ ٩)].\n(^٦) أخرجه مسلم من طريق أبي أسامة به. دون سياق متنه. [الإيمان / باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار / ح ٢١٩ (١/ ١٢٢)].","vol":"13","page":82},{"text":"٦٤١٦ - ز حدثنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب (^٢)، قال: أخبرني مالك، عن هاشم / (^٣) بن هاشم بن عتبة بن\n⦗٨٣⦘ أبي وقاص (^٤)، عن عبد الله بن نِسْطاس (^٥)، عن جابر بن عبد الله أن النبي ﷺ قال: \"من حلف على منبري هذا بيمين فاجرة فليتبوأ مقعده من النار\" (^٦).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) عبد الله بن وهب بن مسلم.\n(^٣) (ل ٥/ ٩٤ /ب).\n(^٤) القرشي الزهري المدني.\n(^٥) -بكسر النون ومهملة ساكنة- المدني، مولى كنده. وثقه النسائيُّ. [تهذيب التهذيب (٦/ ٦٥)]. ووقع في الأصل (عبيد الله) وهو خطأ، والتصويب من (ل) ومصادر تخريج الحديث وتهذيب الكمال (١٦/ ٢٢١).\n(^٦) أخرجه مالك في \"الموطأ\" (٢/ ٧٢٧). ومن طريقه النسائيُّ في \"الكبرى\" (برقم/٦٠١٨). وأخرجه أبو داود (٣٢٤٦) وابن ماجه (٢٣٥٢) من طرق عن هاشم بن هاشم به. وإسناده صحيح. وصححه ابن حبَّان [الإحسان (١٠/ ٢١٠) ح ٤٣٦٨] والحاكم [المستدرك (٤/ ٢٩٦)].","vol":"13","page":82},{"text":"٦٤١٧ - حدثنا أبو داود السجزي (^١)، قال: حدثنا هناد بن السَّرِي (^٢)، قال: حدثنا أبو الأحوص (^٣)، عن سماك (^٤)، عن علقمة [بن وائل] بن حُجْر الحضرمي، عن أبيه قال: جيء رجل من حضرموت ورجل من كندة إلى رسول الله ﷺ فقال الحضرمي: يا رسول الله إن هذا غلبني على أرض كانت لأبي. فقال الكندي: هي أرضي، في يدي، أزرعها،\n⦗٨٤⦘ ليس له فيها حق. فقال النبي ﷺ للحضرمي: \"ألك بينة\"؟. قال: لا. قال: \"ذلك يمينُـ[ـه]. فقال: يا رسول الله إنه فاجر ليس يبالي ما حلف، ليس يتورع من شيء. قال: \"ليس لك منه إلَّا ذاك\" (^٥).\n_________\n(^١) سليمان بن الأشعث السجستاني. والحديث في \"سننه\" (برقم/٣٦٢٣).\n(^٢) -بكسر الراء الخفيفة. كذا في \"التقريب\"- ابن مصعب التميمي، أبو السري الكوفي.\n(^٣) سَلَّام بن سُليم الحنفي مولاهم الكوفي.\n(^٤) ابن حرب الذهلي، أبو المغيرة الكوفي.\n(^٥) أخرجه مسلم [الإيمان] باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار /ح ٢٢٣ (١/ ١٢٣)] عن هناد بن السري وقتيبة وغيرهما وساق لفظ قتيبة به. وفي آخره الزيادة التي أخرجها المصنف بالإسناد التالي.\nوأخرج الحديث كاملًا أبو داود في موضع آخر (برقم /٣٢٤٥).","vol":"13","page":83},{"text":"٦٤١٨ - حدثنا أبو أُمية الطَّرْسُوْسِي، قال: حدثنا بِشْر بن آدم (^١)، قال: حدثنا أبو الأحوص، بإسناده، مثله. وزاد: [قال] فانطلق ليحلف، قال رسول الله ﷺ لما أدبر ليحلف. قال: \"أما إنه إنْ حلف على مال ليأكله ظلمًا، ليلقين الله وهو عنه معرض\".\n_________\n(^١) الضرير، أبو عبد الله البغدادي، بصري الأصل. قال أبو حاتم: صدوق. [الجرح والتعديل (٢/ ٣٥١). وذكره ابن حبَّان في \"الثقات\" (٨/ ١٤٢)].","vol":"13","page":84},{"text":"<span data-type='title' id=toc-938>باب ذكر الخبر الدال على أن من وجبت عليه يمين لأحد من الناس فحلف على شيء ونوى الحلف (^١) *وعلى* خلاف الظاهر أنَّه لا تنفعه نيته، وأنه يلزمه ما حلف لصاحبه وأن النية في ذلك نية المستحلف</span>/ (^٢).\n_________\n(^١) في (ل): الحالف.\n(^٢) (ل ٥/ ٩٥ /أ).","vol":"13","page":85},{"text":"٦٤١٩ - حدثنا الصَّغَاني (^١)، قال: حدثنا أبو عبيد (^٢)، قال: حدثنا هشيم (^٣)، قال: أخبرنا (^٤) عبد الله بن أبي صالح (^٥)، عن أبيه (^٦)، عن أبي هريرة قال: قال النبي ﷺ: \"يمين الرجل على ما صدقه به صاحبه\" (^٧).\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) القاسم بن سَلَّام -بالتشديد- الهروي.\n(^٣) ابن بشير السلمي.\n(^٤) في (ل): حدثنا.\n(^٥) واسم أبي صالح: ذكوان السمان، أبو عبد الرحمن المدني. المعروف بأبي الزناد.\n(^٦) أبو صالح ذكوان السمان الزيات المدني.\n(^٧) أخرجه مسلم عن يحيى بن يحيى وعمرو الناقد عن هشيم به [الأيمان / باب يمين الحالف على نية المستحلف./ ح ٢٠ (٣/ ١٢٧٤)].","vol":"13","page":85},{"text":"٦٤٢٠ - حدثنا أبو أُمية (^١)، قال: حدثنا النُّفَيلي (^٢)، قال: حدثنا\n⦗٨٦⦘ هشيم، قال: أخبرنا (^٣) عبد الله بن أبي صالح، عن أبيه، عن أبي هريرة عن النبي ﷺ قال: \"يمينك على ما يصدقك به صاحبك\".\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) عبد الله بن محمَّد بن علي، أبو جعفر الحراني.\n(^٣) في (ل): حدثنا.","vol":"13","page":85},{"text":"٦٤٢١ - حدثنا إدريس بن بكر، قال: حدثنا عمرو بن عون (^١)، قال: أخبرنا (^٢) هشيم، عن عباد بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"يمينك على ما يصدقك عليها صاحبك\".\n*و* كذا رواه يزيد بن هارون عن هشيم عن عباد بن أبي صالح (^٣).\nوهو لقبٌ (^٤)، وهو عبد الله بن أبي صالح (^٥).\n_________\n(^١) ابن أوس الواسطي، أبو عثمان البزاز.\n(^٢) في (ل): حدثنا.\n(^٣) وصله مسلم عن أبي بكر بن أبي شيبة عنه. ولفظه: \"اليمين على نية المستحلف\".\n[الموضع الأوّل] ح ٢١].\n(^٤) ينظر: كشف النقاب -لابن الجوزي (ترجمة /٩٨٢).\n(^٥) في (ل): وهو لقب عبد الله بن أبي صالح.","vol":"13","page":86},{"text":"<span data-type='title' id=toc-939>باب [بيان] الخبر الدال على أنَّ قسم المرء على غيره ليس بيمين توجب كفارة، وأنَّ للمقسوم (^١) عليه أنْ يحنث صاحبه إنْ شاء. وأنَّ اليمين بالله [تعالى] تسمى قسمًا، والدليل على أنَّ اليمين على ما لا يملكه ليس بيمين [موجب].</span>\n_________\n(^١) في (ل): للمقسم.","vol":"13","page":87},{"text":"٦٤٢٢ - حدثنا بحر بن نصر (^١)، قال: حدثنا عبد الله بن وهب، قال: أخبرنا يونس بن يزيد (^٢)، عن ابن شهاب، عن عبيد الله بن عبد الله (^٣)، أن ابن عباس كان يحدث أن رجلًا أتى رسول الله ﷺ فقال: يا رسول الله إني أرى الليلة في المنام ظُلَّةً تَنْطِفُ (^٤) السمن والعسل فأرى الناس يَتَكَفَّفُون (^٥) منها بأيديهم، فالمستكثر والمستقل. . . *وذِكْرُ الحديث بتمامه في كتاب\n⦗٨٨⦘ الرؤيا* (^٦) (^٧).\n_________\n(^١) ابن سابق، أبو عبد الله الخولاني مولاهم المصري.\n(^٢) الأَيْلي.\n(^٣) ابن عتبة بن مسعود الهذلي.\n(^٤) الظلة: السحابة. وتنطف أي: تقطر. [أعلام الحديث -للخطابي (٤/ ٢٣٢٦)].\n(^٥) أي: يأخذون بأَكُفِّهم. [المصدر السابق].\n(^٦) هذه العبارة غير موجودة في (ل): وفيها ذكر الحديث تامًّا. وهذا نص ما جاء في نسخة (ل): [وأرى سببًا واصلًا من السماء إلى الأرض (ل ٥/ ٩٥ /ب) فأراك أخذت به فعلوت، ثمَّ أخذ به رجل من بعدك فعلا، ثمَّ أخذ به رجل آخر فعلا، ثمَّ أخذ به رجل آخر فانقطع به، ثمَّ وصل له، فعلا.\nقال أبو بكر ﵁: يا رسول الله بأبي أنت وأمي، لتدعنِّي فلأعبرنه. قال رسول الله ﷺ: \"اعبر\". قال أبو بكر: أما الظلة: فظلة الإِسلام، وأما الذي ينطف من السمن والعسل: فالقرآن، حلاوته ولينه. وأما ما يتكفف الناس من ذلك: فالمستكثر من القرآن والمستقل. وأما السبب الواصل من السماء إلى الأرض: فالحق الذي أنت عليه، تأخذ به فيعليك الله. ثمَّ يأخذ به رجل من بعدك فيعلو. ثمَّ يأخذ به رجل آخر فيعلو به. ثمَّ يأخذ به رجل آخر فينقطع به، ثمَّ يوصل له فيعلو. فأخبرني يا رسول الله -بأبي أنت- أصبت أو أخطأت. قال رسول الله ﷺ: \"أصبت بعضًا وأخطأت بعضًا\". قال: فوالله يا رسول الله لتحدثني الذي أخطأت. قال: \"لا تُقْسِم\".\n(^٧) أخرجه مسلم من طريق عبد الله بن وهب به. تامًّا [الرؤيا / باب في تأويل الرؤيا. /ح ١٧ (٤/ ١٧٧٧)].\nوالحديث أخرجه البخاري أيضًا [التعبير/ باب من لم يَرَ الرؤيا لأول عابر إذا لم يصب. /ح ٧٠٤٦ (١٢/ ٤٥٠ - مع الفتح)].\nوفي هذا الحديث ساوى أبو عوانة مسلمًا.","vol":"13","page":87},{"text":"٦٤٢٣ - حدثنا أبو يحيى بن أبي مَسَرَّة (^١)، قال: حدثنا الحميدي (^٢)،\n⦗٨٩⦘ قال: حدثنا سفيان (^٣)، قال؛ حدثنا الزهري، عن عبيد الله بن عبد الله -فلما كان في آخر زمان سفيان أثبت فيه ابن عباس (^٤) - قال: جاء رجل إلى النبي ﷺ مُنْصَرَفَه من أُحد فقال: يا رسول الله إني رأيت هذه الليلة في المنام ظُلَّةً تَنْطِفُ العسل والسمن. بمعنى حديث يونس (^٥) / (^٦).\nرواه محمَّد بن يحيى (^٧) عن (^٨) إبراهيم بن حمزة (^٩) قال: حدثنا\n⦗٩٠⦘ عبد العزيز بن محمَّد (^١٠) عن محمَّد بن أخي الزهري (^١١) عن الزهري. بنحوه (^١٢).\n_________\n(^١) عبد الله بن أحمد بن زكريا المكي.\n(^٢) عبد الله بن الزبير بن عيسى المكي. والحديث في \"مسنده\" [برقم / ٥٣٦].\n(^٣) ابن عيينة.\n(^٤) هذا الكلام للحميدي، وهو مثبت في \"مسنده\" [١/ ٢٤٦]. وقد ذكر البخاري أن مَعْمرًا كان لا يسند الحديث حتى كان بعدُ. [الصحيح (١٢/ ٤٠٧ - مع الفتح]. وسبب ذلك -والله أعلم- هو الاختلاف على الزهري. فمن أصحابه من جعل الحديث عن ابن عباس، وهم الأكثر على ما قال الحافظ ابن حجر في \"الفتح\" [١٢/ ٤٥٢]. ومنهم من جعله عن أبي هريرة. ومنهم من تردد فقال: أن ابن عباس أو أبا هريرة -وهي رواية الزبيدي-. وقد استوعب الحافظ ابن حجر الاختلاف على الزهري في \"الفتح\". ونقل عن الذهلي أن المحفوظ رواية الزبيدي. وقال: \"وصنيع البخاري يقتضي ترجيح رواية يونس ومن تابعه\". اهـ. قلت: وهذا الاختلاف لا يؤثر في صحة الحديث لأنه اختلاف في تعيين أحد الصحابيين، والصحابة كلهم عدول. والله أعلم.\n(^٥) رواه مسلم [الموضع السابق (٤/ ١٧٧٨)] عن ابن أبي عمر عن سفيان به. وساق من الحديث مثل ما ساق أبو عوانة سواء. وقال: بمعنى حديث يونس.\n(^٦) (ل ٥/ ٩٦ /أ).\n(^٧) الذهلي.\n(^٨) في الأصل (بن) والتصويب من (ل).\n(^٩) ابن محمَّد الزبيري.\n(^١٠) الدراوردي.\n(^١١) هو محمَّد بن عبد الله بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^١٢) لم أقف على من وصله.","vol":"13","page":88},{"text":"٦٤٢٤ - حدثنا الصَّغَاني (^١)، قال: حدثنا جعفر بن عون (^٢)، قال: حدثنا سليمان أبو إسحاق الشيباني (^٣)، عن أشعث بن أبي الشعثاء (^٤)، عن معاوية بن سويد بن مُقَرِّن (^٥)، عن البراء بن عازب قال: \"أَمَرَنا بسبع ونهانا عن سبع -يعني النبي ﷺ أمرنا بعيادة المريض، واتّباع الجنائز، وتشميت العاطس، [ورد السلام]، وإجابة الداعي، ونصر المظلوم، وإبرار المقسم\"- وذكر الحديث (^٦).\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) ابن جعفر القرشي المخزومي، أبو عون الكوفي.\n(^٣) هو سليمان بن أبي سليمان: فيروز الشيباني مولاهم الكوفي.\n(^٤) واسم أبي الشعثاء: سليم بن أسود المحاربي الكوفي.\n(^٥) المزني، أبو سويد الكوفي.\n(^٦) أخرجه مسلم من طريق أبي إسحاق به. وأحال بلفظ المتن على رواية زهير عن أشعث، ونبه على الفرق بين روايتيهما. [اللباس والزينة / باب تحريم استعمال إناء الذهب والفضة. . . . /ح ٣ (٣/ ١٦٣٦)].\nوالحديث أخرجه البخاري أيضًا [الجنائز / باب الأمر باتباع الجنائز /ح ١٢٣٩ (٣/ ١٣٥ - مع الفتح)].","vol":"13","page":90},{"text":"<span data-type='title' id=toc-940>[باب] بيان *ذكر* الخبر المبيح للحالف إذا استثنى أنْ يترك يمينه ولا يكون حانثًا.</span>","vol":"13","page":91},{"text":"٦٤٢٥ - ز حدثنا الصَّغَاني (^١)، قال: حدثنا عفان بن مسلم (^٢)، قال: حدثنا حماد بن سلمة (^٣) وعبد الوارث (^٤) ووهيب بن خالد، قالوا: حدثنا أيوب (^٥)، عن نافع، عن ابن عمر عن النبي ﷺ قال: \"من حلف على يمين فقال: إن شاء الله فهو بالخيار إن شاء مضى وإن شاء ترك\" (^٦).\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) ابن عبد الله الصفار.\n(^٣) ابن دينار، أبو سلمة البصري.\n(^٤) ابن سعيد بن ذكوان التميمي العنبري مولاهم، أبو عبيدة البصري.\n(^٥) ابن أبي تميمة السَّخْتِياني.\n(^٦) أخرجه الإمام أحمد في \"المسند\" [٢/ ١٠]. وأبو داود [الأيمان والنذور/ باب الاستثناء في اليمين / ح ٣٢٦١، ٣٢٦٢ (٣/ ٥٧٥)]. والترمذي [النذور والأيمان / باب ما جاء في الاستثناء في اليمين / ح ١٥٣١ (٤/ ٩١)]. والنسائيُّ [الأيمان والنذور/ من حلف فاستثنى / ح ٢٥ (٧/ ١٢)]. وابن ماجه [الكفارات / باب الاستثناء في اليمين /ح ٢١٠٥، ٢١٠٦ (١/ ٦٨٠)]، من طرق عن أيوب به. وقال الترمذي: حديث حسن، وقد رواه عبيد الله بن عمر عن نافع عن ابن عمر موقوفًا. لا نعلم أحدًا رفعه غيرَ أيوب السختياني. وقال إسماعيل بن إبراهيم: كان أيوب أحيانًا يرفعه وأحيانًا لا يرفعه. اهـ. [السنن (٤/ ٩٢، ٩١)]. وصحح الحديث مرفوعًا ابن حبَّان والحاكم. =\n⦗٩٢⦘ = وقد تابع كثيرُ بن فرقد وأيوب بن موسى -وهما ثقتان- أيوبَ السختيانيَّ على رفع الحديث. أخرج رواية كثير النسائيُّ [(٧/ ٢٥) برقم: ٣٨٢٨]، والحاكم في \"المستدرك\" [٤/ ٣٠٣]. وأخرج رواية أيوب بن موسى ابنُ حبَّان في \"صحيحه\" [الإحسان بترتيب صحيح ابن حبَّان / كتاب الأيمان / باب ذكر الخبر المدحِض قولَ من زعم أن هذا الخبر تفرد به أيوب السختياني (١٠/ ١٨٣) ح: ٤٣٤٠]. وينظر تعليق أبي عوانة عقب حديث [٦٤٣٢].","vol":"13","page":91},{"text":"٦٤٢٦ - ز حدثنا محمَّد بن حَيُّوْيَه (^١)، قال: أخبرنا (^٢) أبو الوليد (^٣)، قال: حدثنا حماد بن سلمة بإسناده، عن النبي ﷺ: \"من حلف فقال إن شاء الله فقد استثنى\".\nقلت لأبي الوليد: عن النبي ﷺ؟ قال: كان يقوله.\nقال أبو الوليد: كنت قد ذاكرت به حماد [بن زيد] (^٤) في حياته، فقال: كان أيوب يرفعه مرة ثمَّ أوقفه. / (^٥)\n_________\n(^١) هو محمَّد بن يحيى بن موسى الإسفراييني.\n(^٢) في (ل): حدثنا.\n(^٣) هشام بن عبد الملك الطيالسي.\n(^٤) كذا في (ل): والذي في إسناد الحديث حماد بن سلمة.\n(^٥) (ل ٥/ ٩٦ /ب).","vol":"13","page":92},{"text":"٦٤٢٧ - ز وحدثنا محمَّد بن حَيُّوْيَه، قال: حدثنا (^١) مُسَدَّد (^٢)، قال:\n⦗٩٣⦘ حدثنا عبد الوارث، عن أيوب، عن نافع، عن ابن عمر [قال]: قال النبي ﷺ: \"من حلف فاستثنى، فإن شاء رجع وإن شاء ترك. غيرَ حَنِثٍ\".\n_________\n(^١) في (ل): أخبرنا.\n(^٢) ابن مُسَرْهَد بن مُسَرْبَل بن مُسْتَورِد الأسدي، أبو الحسن البصري.","vol":"13","page":92},{"text":"٦٤٢٨ - حدثنا زياد بن الخليل (^١)، قال: حدثنا مُسَدَّد ح وحدثنا يوسف القاضي (^٢)، قال: حدثنا مُسَدَّد ونصر بن علي (^٣)، قالا: حدثنا عبد الله بن داود (^٤)، عن هشام بن عروة، عن أبي الزناد (^٥)، عن الأعرج (^٦)، عن أبي هريرة عن النبي ﷺ قال: \"قال سليمان بن داود [ﷺ]: لأطوفن الليلة على مائة امرأة (^٧) فتأتي كل امرأة [منهن] بغلام يجاهد في سبيل الله. فلم تحمل منهن إلَّا امرأة نصف غلام\". فقال رسول الله ﷺ \"لو كان قال إن شاء الله، كان كما\n⦗٩٤⦘ قال\" (^٨).\n_________\n(^١) التُّسْتَري. قال الدارقطني: لا بأس به. مات سنة ٢٨٥ وقيل بعدها. [سؤالات الحاكم للدارقطني (ترجمة: ١٠٣). تاريخ بغداد (٨/ ٤٨١)].\n(^٢) هو يوسف بن يعقوب بن إسماعيل الأزدي مولاهم.\n(^٣) ابن نصر بن علي الجَهْضَمي -بفتح الجيم وسكون الهاء وفتح المعجمة. كذا في \"التقريب\"- البصري.\n(^٤) ابن عامر الهمْداني، أبو عبد الرحمن الخُرَيبي -بمعجمة وموحدة مصغرًا. كذا في \"التقريب\".\n(^٥) عبد الله بن ذكوان.\n(^٦) عبد الرحمن بن هرمز، أبو داود المدني.\n(^٧) في (ل): مرأة.\n(^٨) هذا الحديث أخرجه مسلم [الأيمان / باب الاستثناء/ ح ٢٥ (٣/ ١٢٧٦) من طريق ورقاء عن أبي الزناد به. بلفظ \"تسعين امرأة\" -بتقديم المثناة- (وعلقها المصنف في آخر الباب). ومن طريق ابن عيينة عن أبي الزناد [ح ٢٣] ولم يسق متنه، وإنما أحال على حديث هشام بن حجير عن طاوس عن أبي هريرة، ولفظه \"سبعين امرأة\" -بتقديم السين- (ستأتي عند أبي عوانة برقم / ٦٤٣٤). ومن طريق موسى بن عقبة عن أبي الزناد [برقم /٢٥] ولم يسق متنه -أيضًا- وإنما أحال على حديث ورقاء، وقد تقدم أنَّه بلفظ \"تسعين\".\nوأخرجه البخاري [أحاديث الأنبياء/ باب قول الله تعالى ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ﴾. . . /ح ٣٤٢٤ (٦/ ٥٢٨ - مع الفتح] من طريق مغيرة بن عبد الرحمن عن أبي الزناد به. بلفظ \"سبعين\" -بتقديم السين-.\nولفظه عند أبي عوانة -في هذا الحديث- من طريق هشام بن عروة \"مائة امرأة\". وأخرجه من طريق شعيب بن أبي حمزة عن أبي الزناد بلفظ \"تسعين\" -بتقديم التاء-. [يأتي برقم / ١١٤].\nوقد استوفى الحافظ ابن حجر الخلاف في تعيين العدد في هذا الحديث في \"الفتح\" [٦/ ٥٣١] ثمَّ قال: \"فمحصل الرويات: ستون وسبعون وتسعون وتسع وتسعون ومائة، والجمع بينها أنّ الستين كن حرائر وما زاد عليهن كن سراري أو العكس، وأما السبعون فللمبالغة، وأما التسعون والمائة فكن دون المائة وفوق التسعين، فمن قال تسعون ألغى الكسر ومن قال مائة جبره، ومن ثمَّ وقع التردد في رواية جعفر [عن الأعرج. حيث قال: مائة أو تسع وتسعون].","vol":"13","page":93},{"text":"٦٤٢٩ - حدثنا الصَّغَاني، قال: حدثنا عبد الله بن بكر السَّهْمي، قال: حدثنا هشام بن حسان، عن محمَّد بن سيرين، عن أبي هريرة عن\n⦗٩٥⦘ النبي ﷺ قال: \"قال سليمان بن داود [ﷺ]: لأطوفن الليلة على مائة امرأة وتلد (^١) كل امرأة منهن غلامًا يضرب بالسيف في سبيل الله -ولم يستثن (^٢) - فطاف على مائة امرأة، فلم تلد إلَّا امرأة؛ ولدت نصف إنسان\". فقال رسول الله ﷺ: \"أما إنه لو استثنى لولدت كل امرأة غلامًا يضرب بالسيف في سبيل الله\" (^٣).\n_________\n(^١) في (ل): فتلد.\n(^٢) في (ل): فلم يستثني.\n(^٣) أخرجه مسلم [الأيمان / باب الإستثناء/ ح ٢٢ (٣/ ١٢٧٥)]. من طريق حماد بن زيد عن أيوب السختياني عن ابن سيرين بلفظ \"ستون امرأة\". وهي الطريق التالية عند المصنف.","vol":"13","page":94},{"text":"٦٤٣٠ - حدثنا أبو أُمية (^١)، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب (^٢)، عن محمَّد (^٣)، عن أبي هريرة قال: كان لسليمان بن داود ﵉ ستون امرأة. فقال: أطوف عليهن الليلة فتحمل كل امرأة غلامًا فارسًا يقاتل / (^٤) في سبيل الله. فطاف عليهن، فلم تحمل منهن إلَّا واحدةٌ، فولدت نصف إنسان. فقال رسول الله ﷺ: \"أما لو كان استثنى لحملت كل امرأة منهن غلامًا فارسًا\n⦗٩٦⦘ يقاتل في سبيل الله\".\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) ابن أبي تميمة السَّخْتِياني.\n(^٣) ابن سيرين.\n(^٤) (ل ٥/ ٩٧ /أ).","vol":"13","page":95},{"text":"٦٤٣١ - حدثنا حمدان بن علي [الوراق]، قال: حدثنا المُعَلَّى بن أسد (^١)، قال: حدثنا وهيب (^٢)، عن أيوب، عن محمَّد، عن أبي هريرة أن نبي الله ﷺ سليمان (^٣) كانت له ستون امرأة، فقال: لأطوفن الليلة عليهن فتحمل كل امرأة منهن، ولتلدن فارسًا يقاتل في سبيل الله. فطاف عليهن، فما ولدت منهن إلَّا امرأة، ولدت شق غلام، فقال نبي الله ﷺ: \"لو كان استثنى لحملت كل امرأة منهن غلامًا فارسًا يقاتل في سبيل الله\".\n_________\n(^١) العَمِّي -بفتح المهلة وتشديد الميم- أبو الهيثم البصري. ومعلى -بفتح ثانيه وتشديد اللام المفتوحة.\n(^٢) ابن خالد الباهلي مولاهم.\n(^٣) في (ل): أن نبي الله سليمان صلى الله عليه.","vol":"13","page":96},{"text":"٦٤٣٢ - ز حدثنا السُّلَمِي (^١) وأبو الأزهر (^٢) قالا: حدثنا عبد الرزاق (^٣)، عن مَعْمَر (^٤)، عن ابن طاوس (^٥)، عن\n⦗٩٧⦘ أبيه (^٦)، عن أبي هريرة عن النبي ﷺ قال: \"من حلف فقال إن شاء الله لم يحنث\" (^٧).\nقال أبو عوانة: يقال (^٨) غلط فيه عبد الرزاق. إنما هو مختصر من الحديث الذي يليه [فأخطأ كما يقال] (^٩).\nوفي حديث أيوب عن نافع مرفوع فيه نظر (^١٠).\n_________\n(^١) أحمد بن يوسف.\n(^٢) أحمد بن الأزهر بن منيع العبدي مولاهم النيسابوري.\n(^٣) الحديث في \"مصنفه\" [(٨/ ٥١٧). برقم / ١٦١١٨].\n(^٤) ابن راشد الأزدي.\n(^٥) عبد الله بن طاوس بن كيسان اليماني، أبو محمَّد.\n(^٦) طاوس بن كيسان اليماني، أبو عبد الرحمن الحِمْيري مولاهم.\n(^٧) إسناده صحيح رجاله رجال الشيخين سوى شيخي أبي عوانة وهما ثقتان. ويشهد له حديث ابن عمر المتقدم. [برقم / ٦٤٢٥].\nوأخرجه أحمد في \"المسند\" [٢/ ٣٠٩] عن عبد الرزاق. وأخرجه الترمذي (٤/ ٩٢ - برقم / ١٥٣٢) والنسائيُّ (٧/ ٣٠ - برقم / ٣٨٥٥) وابن ماجه (برقم / ٢١٠٤) كلهم من طرق عن عبد الرزاق به.\n(^٨) في (ل): يقولون.\n(^٩) لعل أبا عوانة يشير إلى قول البخاري الذي نقله الترمذي في \"سننه\" عقب الحديث حيث قال: سألت محمَّد بن إسماعيل عن هذا الحديث فقال: هذا حديث خطأ، أخطأ فيه عبد الرزاق اختصره من حديث معمر عن ابن طاوس عن أبيه عن أبي هريرة عن النبي ﷺ قال: \"إن سليمان بن داود قال: لأطوفن الليلة على سبعين امرأة، تلد كل امرأة غلاما. . .\" [وذكر الحديث] قال: هكذا روى عن عبد الرزاق عن معمر عن ابن طاوس عن أبيه هذا الحديث بطوله. أهـ. هكذا نقل الترمذي عن البخاري. وفي \"مسند أحمد\" عقب الحديث \"قال عبد الرزاق: هو اختصره، يعني معمرًا\".\n(^١٠) تقدم برقم [٦٤٢٥ - ٦٤٢٧].","vol":"13","page":96},{"text":"٦٤٣٣ - حدثنا محمَّد بن يحيى (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاوس، عن أبيه، عن أبي هريرة (^٢) قال: قال سليمان بن داود [﵇]: لأطوفن الليلة بسبعين (^٣) امرأة تلد كل امرأة منهن غلامًا يقاتل في سبيل الله. فقال له صاحبه / (^٤) أو الملك: قل إن شاء الله. فلم يقل، أو فنسي. قال: فلم تجيء امرأة منهن [بشيء] إلَّا واحدة بنصف إنسان. فقال النبي ﷺ: \"أما إنه لو قال إن شاء الله لم يحنث وكان دركًا لحاجته\" (^٥).\n_________\n(^١) الذهلي.\n(^٢) هنا توجد ضبة بالأصل للدلالة على أن الحديث موقوف، ولكن لهذا الحديث حكم الرفع.\n(^٣) وهكذا عند مسلم عن عبد بن حميد عن عبد الزراق \"بسبعين\" -بتقديم السين- ورواه البخاري [ح ٥٢٤٢] عن محمود بن غيلان عن عبد الرزاق بلفظ \"بمائة امرأة\". ورواه النسائيُّ [٧/ ٣١ - برقم / ٣٨٥٦] عن عباس العنبري عن عبد الرزاق بلفظ \"تسعين امرأة\" -بالمثناة-.\nوقال الحافظ ابن حجر في الفتح [٩/ ٢٥١]: \"وقد رواه عن عبد الرزاق عبد بن حميد عند مسلم وعباس العنبري عند النسائيُّ فقالا: تسعين امرأة\". وقال في موضع آخر من \"الفتح\" [٦/ ٥٣١]: \"ورواه مسلم عن عبد بن حميد عن عبد الرزاق فقال: سبعين\".\n(^٤) (ل ٥/ ٩٧ / ب).\n(^٥) أخرجه مسلم من طريق عبد الرزاق به. [الأيمان / باب الإستثناء / ح ٢٤ (٣/ ١٢٧٥)].\nوالحديث أخرجه البخاري أيضًا. [النكاح / باب قول الرجل لأطوفن الليلة على نسائي / ح ٥٢٤٢ (٩/ ٢٥٠ - مع الفتح)].","vol":"13","page":98},{"text":"٦٤٣٤ - حدثنا محمَّد بن إسماعيل الترمذي (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"حلف سليمان بن داود [﵉] فقال: لأطيفن الليلة بسبعين امرأة كلهن تجيء بغلام يقاتل في سبيل الله. فقال له صاحبه -أو قال الملك- قل إن شاء الله. فنسي. فأطاف بهن. فلم تجيء واحدة (^٤) منهن بشيء، إلَّا واحدةٌ جاءت بشق غلام\". فقال رسول الله ﷺ: \"لو قال إن شاء الله لما حنث ولكان دَرَكًا له في حاجته\" (^٥).\n_________\n(^١) أبو إسماعيل السلمي.\n(^٢) عبد الله بن الزبير. والحديث في \"مسنده\" [٢/ ٤٩٤ - برقم / ١١٧٤].\n(^٣) ابن عيينة.\n(^٤) في (ل): واحد.\n(^٥) أخرجه مسلم من طريق سفيان به. دون سياق متنه [الأيمان / باب الإستثناء / ح ٢٣ (٣/ ١٢٧٥)].","vol":"13","page":99},{"text":"٦٤٣٥ - حدثنا أبو إسماعيل (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا هشام بن حُجَيْر (^٢)، عن طاوس، عن أبي هريرة عن\n⦗١٠٠⦘ النبي ﷺ مثله (^٣).\n_________\n(^١) هو الترمذي المتقدم في الحديث السابق.\n(^٢) المكي. وثقه ابن سعد والعجلي وابن حبَّان وابن شاهين والذهبي. وضعفه يحيى القطان وابن معين. وقال الإمام أحمد: ليس بالقوي. وقال أبو حاتم: يكتب حديثه. وقال ابن حجر: صدوق له أوهام. [الجرح والتعديل (٩/ ٥٣). ثقات ابن شاهين (ترجمة / ١٥٣٦). =\n⦗١٠٠⦘ = تهذيب الكمال (٣٠/ ١٨١). الكاشف (٥٩٥٨). التقريب (٧٢٨٨)].\n(^٣) أخرجه مسلم من طريق سفيان به. [الموضع السابق]. وقد ساق مسلم المتن كاملًا.","vol":"13","page":99},{"text":"٦٤٣٦ - حدثنا عمران بن بَكّار (^١)، قال: حدثنا علي بن عياش (^٢)، قال: حدثنا (^٣) شعيب [بن أبي حمزة] (^٤)، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال النبي ﷺ: \"قال سليمان بن داود [ﷺ]: لأطوفن الليلة على تسعين امرأة كلهن تأتي بفارس يجاهد في سبيل الله، فقال له صاحبه: *قل* إن شاء الله، فلم يقل إن شاء الله، فطاف عليهن جميعًا فلم تحمل منهن إلَّا امراةٌ واحدةٌ جاءت بشق رجل (^٥). وأيم الذي نفس محمَّد بيده لو قال / (^٦) إن شاء الله لجاهدوا في سبيل الله فرسانًا أجمعون\".\nرواه ورقاء عن أبي الزناد، بنحوه: \"تسعين امرأة\" (^٧).\n_________\n(^١) ابن راشد الكَلَاعِي -بفتح الكاف، وفي آخرها العين المهملة. كذا في \"الأنساب\" [٥/ ١١٨]- أبو موسى الحمصي المؤذن.\n(^٢) ابن مسلم الألهاني، أبو الحسن الحمصي البكاء.\n(^٣) في (ل): أخبرنا.\n(^٤) واسم أبي حمزة: دينار القرشي الأُموي مولاهم، أبو بشر الحمصي.\n(^٥) في (ل): بشق غلام رجل.\n(^٦) (ل ٥/ ٩٨ / أ).\n(^٧) وصله مسلم عن زهير بن حرب عن شبابة عنه كما تقدم.","vol":"13","page":100},{"text":"<span data-type='title' id=toc-941>باب [بيان] الخبر الموجب البينة على المدعي واليمين علي المدعى عليه وإن كان ممن لا يوثق به. والدليل على إبطال رد اليمين على المدعي إذا لم تكن له بينة.</span>","vol":"13","page":101},{"text":"٦٤٣٧ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^١)، قال: حدثنا أبو عوانة (^٢)، عن عبد الملك بن عمير (^٣)، عن علقمة بن وائل، عن وائل بن حجر قال: كنت عند رسول الله ﷺ فأتاه رجلان يختصمان في أرض. فقال أحدهما: إن هذا انْتَزَى على أرضي (^٤) يا رسول الله في الجاهلية -وهو امرؤ القيس بن عابس الكندي. وخصمه ربيعة بن (عَيْدان) (^٥) - فقال له: \"بينتك\"؟ قال: ليس (^٦) لي بينة. قال: \"يمينه\".\n⦗١٠٢⦘ قال: إذًا يذهب بها. قال: \"ليس لك إلَّا ذاك\". فلما قام ليحلف قال رسول الله ﷺ: \"من اقتطع أرضًا ظالمًا لقي الله يوم القيامة وهو عليه غضبان\" (^٧).\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) الوضاح بن عبد الله.\n(^٣) ابن سويد القرشي الكوفي.\n(^٤) أي: وقع عليها. [ينظر: النهاية (٥/ ٤٤)].\n(^٥) جاء في النسختين (عبد المدان) كذا، وهو خطأ. وقد ضبط ابن الأثير اسمه في ترجمته في \"أسد الغابة\" [٢/ ٢١٥] فقال: عَيْدان -بفتح العين وتسكين الياء تحتها نقطتان، وآخره نون- قال عبد الغني: وقيل عبدان -بكسر العين وبالباء الموحدة.\nوقد أخرجه مسلم عن زهير بن حرب عن أبي الوليد به، فسماه عبدان. وعن إسحاق بن إبراهيم عن أبي الوليد، فسماه عَيْدان.\n(^٦) في (ل): ليست.\n(^٧) أخرجه مسلم عن زهير بن حرب وإسحاق بن إبراهيم جميعًا عن أبي الوليد به.\n[الإيمان / باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار /ح ٢٢٤ (١/ ١٢٤)].","vol":"13","page":101},{"text":"٦٤٣٨ - حدثنا إسحاق بن سَيَّار (^١)، قال: حدثنا أبو الوليد، قال: حدثنا أبو عوانة ح وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٢)، قال: حدثنا أبو عوانة عن عبد الملك بن عمير، عن علقمة بن وائل بن حجر الحضرمي، عن أبيه قال: كنا -وقال إسحاق: كنت- عند رسول الله ﷺ فجاء خصمان يختصمان في أرض. أحدهما/ (^٣) امرؤ القيس بن عابس الكندي. والآخر ربيعة بن عَيدان. فقال امرؤ القيس: يا رسول الله إن هذا انتزى على أرضي في الجاهلية. فقال رسول الله ﷺ: \"بينتك\"؟ قال: ليست لي بينة. قال: \"إذًا يحلف\". قال: يا رسول الله إذًا يذهب بها. قال رسول الله ﷺ: \"ليس لك إلَّا ذلك\". فلما قام ليحلف قال\n⦗١٠٣⦘ رسول الله ﷺ: \"أما إن حلف ظالمًا [ليذهب]-وقال إسحاق: - لَئِن حلف ظالمًا ليذهب بأرضه ليلقين الله وهو عليه غضبان\".\n* هذا لفظ أبي داود.\nوقال أبو الوليد: كنت عند رسول الله ﷺ وقال: انتزى على أرض لي في الجاهلية. وقال: (^٤) *\n_________\n(^١) ابن محمَّد، أبو يعقوب النَّصِيْبي -بفتح النون، وكسر الصاد المهملة، وسكون الياء آخر الحروف، وفي آخرها الباء الموحدة-[كذا في الأنساب -للسمعاني (٥/ ٤٩٦)].\n(^٢) الطيالسي. والحديث في \"مسنده\" [برقم / ١٠٢٥].\n(^٣) (ل ٥/ ٩٨ / ب).\n(^٤) كذا في الأصل.","vol":"13","page":102},{"text":"٦٤٣٩ - حدثنا إسحاق بن سَيَّار قال: حدثنا أبو الوليد -أيضًا- عن أبي الأحوص، عن سماك، عن علقمة بن وائل، عن أبيه، بنحوه (^١).\n_________\n(^١) أخرجه مسلم من طريق أبي الأحوص به. [الموضع السابق] ح ٢٢٣ (١/ ١٢٣). وقد تقدم للمصنف تخريج حديث أبي الأحوص عن سماك. [برقم (٦٤١٧، ٦٤١٨)].","vol":"13","page":103},{"text":"٦٤٤٠ - حدثنا سليمان بن سيف الحراني، حدثنا أبو عاصم (^١)، حدثنا محمَّد بن سَلِيْم (^٢) وابن جريج (^٣)، عن ابن أبي مُلَيْكة (^٤)،) أنه كان على الطائف. وكانت امرأتين في بيت فطعنت إحداهما الأخرى بإشْفَى (^٥)\n⦗١٠٤⦘ في فخذها. فكتب فيها إلى ابن عباس. فكتب إليه أن رسول الله ﷺ قال: \"لو أن الناس أُعطوا بدعواهم لادَّعى أقوام (^٦) -لعله قال- أموال قوم ودماءهم، ولكن اليمين على المدَّعى عليه\". فاقرأ عليها هذه الآية ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ﴾. قال: فأبت أن تحلف (^٧).\n_________\n(^١) الضحاك بن مَخْلَد بن الضحاك الشيباني.\n(^٢) -بفتح أوله وكسر ثانيه. كذا في \"توضيح المشتبه\" [٥/ ١٥٣]- المكي. أبو عثمان.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) هو عبد الله بن عبيد الله بن أبي مليكة -بالتصغير- التيمي المدني.\n(^٥) الإشفى: الذي يخرز به. [غريب الحديث- للحربي (٢/ ٨١٤ و٨١٩)].\n(^٦) في (ل): قوم.\n(^٧) أخرجه مسلم من طريق ابن جريج به. دون ذكر قصة المرأتين، وقول ابن عباس فاقرأ عليها هذه الآية. [الأقضية / باب اليمين على المدَّعى عليه /ح ١ (٣/ ١٣٣٦)].\nوأخرجه البخاري -بذكر القصة-[التفسير / باب ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ﴾ /ح ٤٥٥٢ (٨/ ٦١ - مع الفتح)].\nوفي رواية أبي عوانة هذه من الفوائد: بيان سبب تحديث ابن عباس ﵄ بهذا الحديث.","vol":"13","page":103},{"text":"٦٤٤١ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١) ح\nوحدثنا يوسف / (^٢) بن مُسَلَّم (^٣) قال: حدثنا حجاج (^٤) ح وحدثنا ابن أبي المثنى الموصلي (^٥)، قال: حدثنا عبد الوهاب بن عطاء (^٦) ح وحدثنا\n⦗١٠٥⦘ أبو داود الحراني، قال: حدثنا أبو عاصم، كلهم عن ابن جريج، عن ابن أبي مليكة، عن ابن عباس عن النبي ﷺ-قال: \"لو يعطى الناس بدعواهم لادعى قوم دماء قوم وأموالهم، ولكن اليمين على المدَّعى عليه\" (^٧).\n_________\n(^١) هو عبد الله بن وهب بن مسلم.\n(^٢) (ل ٥/ ٩٩ / أ).\n(^٣) هو يوسف بن سعيد بن مسلم.\n(^٤) ابن محمَّد المصيصي الأعور.\n(^٥) هو محمَّد بن أحمد بن أبي المثنى: يحيى بن عيسى، أبو جعفر التميمي الموصلي.\n(^٦) الخفاف، أبو نصر العجلي مولاهم، البصري.\n(^٧) أخرجه مسلم من طريق ابن وهب به. [الموضع السابق]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":104},{"text":"٦٤٤٢ - حدثنا أبو داود السجستاني (^١) والدَّنْدَاني (^٢)، قالا: حدثنا القَعْنَبي (^٣)، قال: حدثنا نافع بن عمر (^٤)، عن ابن أبي مليكة، قال: كتب إليَّ ابن عباس: \"أَنَّ (^٥) رسول الله ﷺ قضى باليمين على المدَّعى عليه\" (^٦).\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الأقضية / باب في اليمين على المدَّعى عليه / ح ٣٦١٩ (٤/ ٤٠)].\n(^٢) موسى بن سعيد بن النعمان الثَّغْري، أبو بكر الطَّرَسُوسي، المعروف بالدَّنْداني -بمهملتين مفتوحتين ونونين الأولى ساكنة. كذا في \"التقريب\".\n(^٣) عبد الله بن مسلمة بن قَعْنَب القَعْنَبي الحارثي، أبو عبد الرحمن البصري. أصله من المدينة.\n(^٤) ابن عبد الله القرشي الجُمَحِي المكي.\n(^٥) يجوز فتح الهمزة وكسرها. قاله ابن حجر في \"الفتح\" [٥/ ١٧٣].\n(^٦) أخرجه مسلم من طريق محمَّد بن بشر عن نافع بن عمر به. دون ذكر المكاتبة. بمثله.\n[الأقضية / باب اليمين على المدعى عليه / ح ٢ (٣/ ١٣٣٦)].\nوالحديث أخرجه البخاري -أيضًا. وفيه: كتبت إلى ابن عباس فكتب إليَّ. [الرهن / باب إذا اختلف الراهن والمرتهن ونحوه. . . . / ح ٢٥١٤ (٥/ ١٧٢ - مع الفتح)].\nوفي رواية أبي عوانة هذه من الفوائد: أن أخذ ابن أبي مليكة للحديث من ابن عباس =\n⦗١٠٦⦘ = كان مكاتبة.","vol":"13","page":105},{"text":"٦٤٤٣ - حدثنا محمَّد بن عوف الحمصي، قال: حدثنا الفريابي (^١)، قال: حدثنا نافع بن عمر القرشي، عن ابن أبي مليكة، عن ابن عباس أن النبي ﷺ قال: \"اليمين على المدَّعى عليه\".\n_________\n(^١) محمَّد بن يوسف بن واقد.","vol":"13","page":106},{"text":"<span data-type='title' id=toc-942>باب [بيان] الخبر الموجب اليمين على المدعي مع الشاهد الواحد، والدليل على أنَّه يحلف أيُّ (مُدَّعٍ) (^١) كان مع شاهده.</span>\n_________\n(^١) في النسختين: مدعي. والصواب ما أثبته.","vol":"13","page":107},{"text":"٦٤٤٤ - حدثنا علي بن حرب الطائي وأبو الأزهر (^١) والحسن بن عفان العامري (^٢)، قالوا: حدثنا زيد بن الحُبَاب (^٣)، قال: حدثنا سيف بن سليمان المكي (^٤)، قال: حدثنا قيس بن سعد (^٥)، عن عمرو بن دينار (^٦)، عن ابن عباس \"أنَّ النبي ﷺ قضى بشاهد ويمين\" (^٧).\n_________\n(^١) أحمد بن الأزهر.\n(^٢) هو الحسن بن علي بن عفان.\n(^٣) بضم المهملة وموحدتين -التميمي، أبو الحسن العُكْلي -بضم المهملة وسكون الكاف- الكوفي.\n(^٤) المخزومي.\n(^٥) أبو عبد الملك المكي.\n(^٦) الجُمَحي مولاهم المكي، أبو محمَّد الأثرم.\n(^٧) أخرجه مسلم من طريق زيد بن الحباب به. [الأقضية / باب القضاء باليمين والشاهد/ ح ٣ (٣/ ١٣٣٧).\nوأُعل هذا الحديث بما حكاه الترمذي عن البخاري قال: سألت محمَّد بن إسماعيل عن هذا الحديث فقال: \"عمرو بن دينار لم يسمع عندي من ابن عباس هذا الحديث\" [علل الترمذي الكبير (١/ ٥٤٦)].\nوقد روى الدارقطني هذا الحديث من طريق عبد الله بن محمَّد بن ربيعة عن محمَّد بن =\n⦗١٠٨⦘ = مسلم عن عمرو بن دينار عن طاوس عن ابن عباس بمثله. [السنن (٤/ ٢١٤)].\nوعبد الله بن محمَّد بن ربيعة قال فيه الدارقطني: متروك. وقد خالفه عبد الرزاق فلم يذكر طاوسًا. [يأتي برقم / ٦٤٥٥].\nقال البيهقي: ورواه بعضهم [يعني: بعض من لا يحتج بروايتهم] من وجه آخر عن عمرو فزاد في إسناده جابر بن زيد. ورواية الثقات لا تعلل برواية الضعفاء. [السنن الكبرى (١٠/ ١٦٨)].\nوصحح الحديث ابن عبد البر في \"التمهيد\" [٢/ ١٣٨]، وقال: لا مطعن لأحد في إسناده.","vol":"13","page":107},{"text":"٦٤٤٥ - حدثنا ابن الجُنيد الدَّقَّاق (^١)، قال: حدثنا الحُميدي (^٢)، قال: حدثنا عبد الله بن الحارث / (^٣) المخزومي (^٤) ح وحدثنا الصَّغَاني (^٥) وأبو أُمية (^٦)، قالا: حدثنا أحمد بن حنبل (^٧)، قال: حدثنا عبد الله بن الحارث، قال: حدثني سيف بن سليمان المكي، عن قيس بن سعد، عن\n⦗١٠٩⦘ عمرو بن دينار، عن ابن عباس \"أنَّ النبي ﷺ قضى باليمين مع الشاهد\".\nقال عمرو بن دينار: إنما ذلك في الأموال (^٨).\nإلَّا الحميدي فإنَّه قال: قال عمرو: في الحقوق.\n_________\n(^١) محمَّد بن أحمد بن الجنيد.\n(^٢) عبد الله بن الزبير بن عيسى. ولم أجد الحديث في \"مسنده\".\n(^٣) (ل ٥/ ٩٩ / ب).\n(^٤) هو عبد الله بن الحارث بن عبد الملك القرشي المخزومي، أبو محمَّد المكي، ووقع في الأصل \"المخرمي\"، والتصويب من (ل).\n(^٥) محمَّد بن إسحاق بن جعفر.\n(^٦) محمَّد بن إبراهيم بن مسلم.\n(^٧) الحديث في \"مسنده\" [١/ ٣٢٣].\n(^٨) أخرجه مسلم من طريق زيد بن الحباب عن سيف بن سليمان به. دون قول عمرو بن دينار في آخره. [الموضع السابق].","vol":"13","page":108},{"text":"٦٤٤٦ - ز حدثنا محمَّد بن محمَّد بن مصعب الصُّوري (^١) وعمران بن بكار الكَلاعي وعلي بن عثمان النُّفَيلي (^٢) ويزيد بن عبد الصمد الدمشقي (^٣) قالوا: حدثنا محمَّد بن المبارك الصُّوري (^٤)، قال: حدثنا المغيرة بن عبد الرحمن (^٥)، عن أبي الزناد (^٦)، عن الأعرج (^٧)، عن أبي هريرة عن النبي ﷺ \"أنَّه قضى باليمين مع الشاهد\" (^٨).\n_________\n(^١) أبو عبد الله الشامي، المعروف بوحشي.\n(^٢) -بنون وفاء مصغر- أبو محمَّد الحراني.\n(^٣) هو يزيد بن محمَّد بن عبد الصمد.\n(^٤) أبو عبد الله القلانسي.\n(^٥) ابن عبد الله بن خالد القرشي الحزامي -بمهملة وزاي- المدني.\n(^٦) عبد الله بن ذكوان.\n(^٧) عبد الرحمن بن هرمز.\n(^٨) أخرجه ابن عديّ في \"الكامل\" [٦/ ٢٣٥٥] وابن عبد البر في \"التمهيد\" [٢/ ١٤٦] من طرق عن محمَّد بن المبارك به. وتابعه عبد الله بن نافع بن أبي نافع عن المغيرة.\nأخرجه من طريقه ابن عديّ في \"الكامل\"، والبيهقيُّ في \"الكبرى\" [١٠/ ١٦٩]، =\n⦗١١٠⦘ = وصحح إسناد الحديث في \"المعرفة\" [٧/ ٤٠٥]. قال ابن عبد البر: انفرد المغيرة برواية هذا الحديث عن أبي الزناد. اهـ. ونقل ابن عديّ بسنده عن الإمام أحمد قال: ليس في هذا الباب حديث أصح من هذا. اهـ. [وينظر: التلخيص الحبير (٤/ ١٩٢)].\nقلت: لم يخرج الإمام أحمد في \"مسنده\" حديث أبي هريرة لا من طريق أبي الزناد عن الأعرج، ولا من طريق سهيل بن أبي صالح عن أبيه. وأخرج حديث ابن عباس كما تقدم في الطريق السابقة.","vol":"13","page":109},{"text":"٦٤٤٧ - ز حدثنا أبو زرعة الرازي (^١)، قال: حدثنا إبراهيم بن حمزة (^٢) ح وحدثنا ابن الجنيد، قال: حدثنا الحميدي، قالا: حدثنا الدَّراوَرْدِي (^٣)، عن رَبِيعة بن أبي عبد الرحمن (^٤)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة \"أنَّ النبي ﷺ قضى باليمين مع الشاهد *الواحد\" (^٥) * (^٦).\n_________\n(^١) عبيد الله بن عبد الكريم.\n(^٢) ابن محمَّد القرشي الأسدي الزبيري، أبو إسحاق المدني.\n(^٣) -بفتح الدال المهملة والراء والواو، وسكون الراء الأخرى، وكسر الدال الأخرى. كذا في \"الأنساب\".\n(^٤) واسم أبي عبد الرحمن: فروخ القرشي التيمي مولاهم، أبو عثمان أو أبو عبد الرحمن المدني، المعروف بربيعة الرأي.\n(^٥) (الواحد) ليست في نسخة (ل)، وفيها زيادة: \"قال الحميدي في حديثه: الواحد\".\n(^٦) أخرجه أبو داود [الأقضية / باب القضاء باليمين والشاهد/ ح ٣٦١٠ (٤/ ٣٤)].\nوالترمذي [الأحكام / باب ما جاء في اليمين مع الشاهد/ ح ١٣٤٣ (٣/ ٦٢٧)].\nوابن ماجه [فيه / باب القضاء بالشاهد واليمين / ح ٢٣٦٨ (٢/ ٧٩٣)] من طرق عن =\n⦗١١١⦘ = الدراوردي به. وقال الترمذي: حسن غريب. وقال أبو داود: زادني الربيع بن سليمان في هذا الحديث، قال: أخبرني الشافعي عن عبد العزيز، قال: فذكرت ذلك لسهيل فقال: أخبرني ربيعة -وهو عندي ثقة- أني حدثته إياه، ولا أحفظه. قال عبد العزيز: وقد كان أصاب سهيلًا علة أذهبت بعض عقله، ونسي بعض حديثه، فكان سهيل بعدُ يحدث عن ربيعة عن أبيه.\nوينظر التعليق على الطريق التالية.\nولحديث الدراوردي طرق أخرى عند المصنف تأتي. [بالأرقام / ٦٤٥١ - ٦٤٥٢ - ٦٤٥٣].","vol":"13","page":110},{"text":"٦٤٤٨ - ز حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، قال: حدثنا ابن أبي مريم (^١)، قال: حدثنا سليمان بن بلال (^٢)، عن ربيعة، بإسناده، أن النبي ﷺ / (^٣) \"قضى باليمين مع الشاهد الواحد\" (^٤).\n_________\n(^١) سعيد بن الحكم بن محمَّد، الجمحي مولاهم. أبو محمَّد المصري.\n(^٢) القرشي التيمي مولاهم.\n(^٣) (ل ٥/ ١٠٠ / أ).\n(^٤) أخرجه أبو داود [الموضع السابق / ح ٣٦١١]. والطحاوي في \"شرح معاني الآثار\" [القضاء/ باب القضاء باليمين مع الشاهد (٤/ ١٤٤). والبيهقيُّ في \"الكبرى\" [الشهادات / باب القضاء باليمين مع الشاهد (١٠/ ١٦٨)] من طرق عن سليمان بن بلال به. وقال أبو داود: قال سليمان: فلقيت سهيلًا فسألته عن هذا الحديث فقال: ما أعرفه. فقلت له: إن ربيعة أخبرني به عنك. قال فإن أخبرك عني فحدث به عن ربيعة عني.\nقال ابن حجر في \"الفتح\" [٥/ ٣٣٣]: رجاله مدنيون ثقات، ولا يضره أن سهيلًا =\n⦗١١٢⦘ = نسيه بعد أن حدث به ربيعة؛ لأنه كان بعد ذلك يرويه عن ربيعة عن نفسه عن أبيه.\nوقصته مشهورة في سنن أبي داود وغيرها.\nوصحح الحديث الحافظان أبو زرعة وأبو حاتم الرازيان. [ينظر: علل الحديث (٢/ ٤٦٩) برقم / ١٤٠٩].\nولحديث سليمان بن بلال طريقان آخران عند المصنف يأتيان [برقم / ٦٤٤٩ - ٦٤٥٠].","vol":"13","page":111},{"text":"٦٤٤٩ - ز حدثنا إبراهيم بن مرزوق (^١)، قال: حدثنا القعنبي (^٢) ح\nوحدثنا محمَّد بن حَيُّوْيَه (^٣)، قال: حدثنا ابن أبي أُويس (^٤)، كلاهما قالا: حدثنا سليمان بن بلال، عن سهيل بن أبي صالح، [بإسناده]، مثله (^٥).\n_________\n(^١) ابن دينار الأموي مولاهم، أبو إسحاق البصري، نزيل مصر. قال النسائيّ: لا بأس به. ووثقه ابن أبي حاتم والدارقطني وابن حبَّان وابن يونس. وقال الدارقطني: إلا أنَّه كان يخطئ، فيقال له، فلا يرجع.\n(^٢) عبد الله بن مسلمة.\n(^٣) هو محمَّد بن يحيى بن موسى.\n(^٤) هو إسماعيل بن عبد الله بن عبد الله.\n(^٥) لم أقف على من أخرجه من هذا الوجه بإسقاط ربيعة. وسهيل لم يحدث سليمان بن بلال بالحديث كما تقدم. [ينظر التعليق على الحديث السابق]. وقد اختلف على القعنبي. فرواه المصنف [ح ٦٤٥٠] عن أبي داود الحراني عنه عن سليمان بن بلال كرواية ابن وهب وابن جريج عند المصنف. ورواية زياد بن يونس عند أبي داود السجستاني. وتابع أبا داود الحراني أبو حاتم الرازي [عند البيهقي (١٠/ ١٦٨)] ومحمد بن علي بن زيد الصائغ [عند ابن عبد البر في \"التمهيد\" (٢/ ١٤٣)] فروياه =\n⦗١١٣⦘ = عن القعنبي عن سليمان بن بلال كرواية الجماعة. وأما ابن أبي أويس فلا يحتج بشيء من حديثه -غير ما في الصحيح- إلا أن يشاركه فيه غيره فيعتبر به. قاله ابن حجر.\nعلى أن ابن عبد البر روى الحديث من طريقه عن سليمان بن بلال عن ربيعة.\n[التمهيد (٢/ ١٤٤)]. والله أعلم.","vol":"13","page":112},{"text":"٦٤٥٠ - ز حدثنا الربيع بن سليمان (^١)، قال: حدثنا ابن وهب (^٢) ح\nوحدثنا سليمان بن سيف (^٣)، قال: حدثنا القعنبي قالا: حدثنا سليمان بن بلال، عن ربيعة، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة \"أنَّ النبي ﷺ قضى باليمين مع الشاهد الواحد\".\n_________\n(^١) ابن عبد الجبار المُرادي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) أبو داود الحراني.","vol":"13","page":113},{"text":"٦٤٥١ - ز حدثنا بحر بن نصر بن سابق [الخولاني]، قال: حدثنا محمَّد بن إدريس الشافعي، قال: حدثنا عبد العزيز الدَّراوَرْدِي، عن ربيعة، عن سهيل، بإسناده، \"مع الشاهد\".","vol":"13","page":113},{"text":"٦٤٥٢ - ز حدثنا عبد الله بن أحمد بن زكريا بن الحارث بن أبي مَسَرَّة، قال: حدثنا أحمد بن محمَّد بن الوليد الأَزْرَقِي، قال: حدثنا الدَّرَاوَرْدِي، عن ربيعة، عن سهيل، عن أبيه، عن أبي هريرة \"أن النبي ﷺ قضى باليمين مع الشاهد\".\nقال الدراوردي: ثمَّ أتيت سهيلًا فسألته فقال: حدثني ربيعة عني عن\n⦗١١٤⦘ أبي، ثمَّ ذكره لي.","vol":"13","page":113},{"text":"٦٤٥٣ - ز حدثنا الكَابُلي (^١)، قال: حدثنا سعيد بن منصور (^٢)، قال: حدثنا الدَّراوَرْدِي، بمثله.\n_________\n(^١) -بفتح الكاف وضم الباء الموحدة. كذا في \"الأنساب\" [٥/ ٥]-محمَّد بن العباس بن الحسن، أبو عبد الله المروزي. يعرف بالكابلي. قال الدارقطني: ثقة. وقال ابن المنادي: كان له أدنى حفظ، ولم يكن عند الناس بالمحمود في مذهبه ولا في روايته. مات سنة سبع وسبعين ومائتين. وقيل سنة إحدى وثمانين ومائتين. [تاريخ بغداد (٣/ ١١١)].\n(^٢) ابن شعبة أبو عثمان الخراساني، نزيل مكة.","vol":"13","page":114},{"text":"٦٤٥٤ - ز حدثنا بحر بن نصر [الخولاني]، قال: حدثنا ابن وهب، قال: حدثني عثمان / (^١) بن الحكم (^٢)، عن زهير بن محمَّد (^٣)، عن سهيل بن أبي صالح، عن أبيه، عن زيد بن ثابت عن النبي ﷺ قال -يعني- \"قضى باليمين مع الشاهد الواحد\" (^٤).\n_________\n(^١) (ل ٥/ ١٠٠ / ب).\n(^٢) الجُذامي المصري. قال أبو حاتم: ليس بالمتقن. ووثقه أحمد بن صالح المصري وابن حبَّان. قال ابن حجر في \"التقريب\" [٢٤٥٩]: صدوق له أوهام. مات سنة ثلاثٍ وستين ومائة. [الجرح والتعديل (٦/ ١٤٨). ثقات ابن حبَّان (٨/ ٤٥٢). تهذيب التهذيب (٧/ ١١١)].\n(^٣) التميمي العنبري، أبو المنذر الخراساني. قدم الشام وسكن مكة.\n(^٤) أخرجه الطحاوي في \"شرح معاني الآثار\" [القضاء/ باب القضاء باليمين والشاهد (٤/ ١٤٤)] ومن طريقه ابن عبد البر في \"التمهيد\" [٢/ ١٤٤] عن بحر بن نصر به. =\n⦗١١٥⦘ = وأخرجه الطبراني في \"الكبير\" [٥/ ١٥٠]. وأبو نعيم في \"الحلية\" [٨/ ٣٢٦]. والبيهقيُّ في \"الكبرى\" [١٠/ ١٧٢] من طرق عن ابن وهب به. قال الطحاوي: لا تعرف رواية لأبي صالح عن زيد بن ثابت. أهـ. وقال ابن عبد البر: الصواب فيه عن سهيل عن أبيه عن أبي هريرة. وكذلك قال الحافظ ابن حجر. [ينظر: إتحاف المهرة (٤/ ٦٢٢)].\nوقد تفرد بهذا الإسناد عثمان بن الحكم عن زهير بن محمَّد. قاله أبو نعيم في \"الحلية\". وصحح الحديث بالوجهين الحافظان أبو زرعة وأبو حاتم الرازيان. [علل الحديث- لابن أبي حاتم (١/ ٤٦٩) برقم: ١٤٠٧].","vol":"13","page":114},{"text":"٦٤٥٥ - حدثنا محمَّد بن علي النجار (^١) وأبو الأزهر (^٢)، قالا: حدثنا عبد الرزاق (^٣)، قال: أخبرنا محمَّد بن مسلم الطائفي (^٤)، عن عمرو بن دينار، عن ابن عباس \"أنَّ النبي ﷺ قضى بشاهد ويمين\" (^٥).\n_________\n(^١) هو محمَّد بن علي بن سفيان الصنعاني، أبو عبد الله. ترجم له الذهبي في \"تاريخ الإِسلام\" ولم يذكر فيه جرحًا ولا تعديلًا. توفي في رمضان سنة أربع وسبعين ومائتين وله مائة سنة. [تاريخ الإِسلام (وفيات ٢٦١ - ٢٨٠) ص ٤٥٥].\n(^٢) أحمد بن الأزهر بن منيع العبدي مولاهم.\n(^٣) لم أجد الحديث في مصنفه.\n(^٤) وثقه ابن معين. وقال: كان إذا حدث من حفظه يخطئ وإذا حدث من كتابه فليس به بأس. وقال ابن مهدي: كتبه صحاح. ووثقه أبو داود. وقال مرة: ليس به بأس.\nوضعفه الإمام أحمد. وخلص الحافظ ابن حجر في \"التقريب\" إلى أنَّه صدوق يخطئ من حفظه. مات سنة سبع وسبعين ومائة. [تهذيب التهذيب (٩/ ٤٤٤)].\n(^٥) أخرجه مسلم من طريق عمرو بن دينار به. [الأقضية / باب القضاء باليمين والشاهد/ ح ٣ (٣/ ١٣٣٧)].","vol":"13","page":115},{"text":"٦٤٥٦ - ز حدثنا أبو أُمية (^١)، قال: حدثنا موسى بن إسماعيل (^٢)، قال: حدثنا شُعَيْث بن عبد الله بن زُبَيْب بن ثعلبة (^٣)، قال: حدثني أبي (^٤) عن جدي (^٥) \"أنَّ النبي ﷺ قبل له شاهدًا واحدًا ويمينه\" (^٦).\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) المِنْقَري، أبو سلمة التَّبُوذَكي.\n(^٣) العنبري. وشُعَيْث -بضم أوله، وفتح العين المهملة، وسكون المثناة تحت، تليها مثلثة.\n[توضيح المشتبه (٥/ ٣٤٠)]. ذكره البخاري في \"التاريخ الكبير\" [٤/ ٢٦٣] وابن أبي حاتم في \"الجرح والتعديل\" [٤/ ٣٨٥] ولم يذكرا فيه جرحًا ولا تعديلا. وقال ابن عديّ في \"الكامل\" [٤/ ١٣٦٠]: وأرجو أن في مقدار ما يرويه يصدق فيه. وذكره ابن حبَّان في \"الثقات\" [٦/ ٤٥٣] وقال الذهبي في \"الميزان\" [٢/ ٢٧٩]: يكتب حديثه، ما كأنه حجة.\nوقال في \"الكاشف\" [٢٢٩٨]: وُثِّق. وقال في \"المغني\" [١/ ٣٠٠]: لعله صدوق.\n(^٤) أبوه: عبد الله. جاء في بعض مصادر تخريج الحديث وكذلك مصادر ترجمته مكبر وجاء في بعضها مصغر. وقد ذكر ابن عبد البر في \"الاستيعاب\" [٢/ ٥٦٢] أنَّه يقال له عبد الله ويقال عبيد الله. ذكره البخاري في \"التاريخ الكبير\" [٥/ ٩٥] وابن أبي حاتم في \"الجرح والتعديل\" [٥/ ٦٢] ولم يذكرا فيه جرحًا ولا تعديلا. وذكره ابن حبَّان في \"الثقات\" [٥/ ٢٠].\n(^٥) جده: زُبَيْب -بضم أوله، وموحدتين، الأولى مفتوحة، بينهما مثناة تحت ساكنة- بن ثعلبة العنبري ﵁. [توضيح المشتبه (٤/ ٢٦٦، ٢٦٥).\n(^٦) أخرجه ابن عديّ في \"الكامل\" [٤/ ١٣٦٠] من طريق شعيث به.\nوأخرجه مطولًا بذكر قصة، فيها أن زُبيبًا أتى النبي ﷺ وقال له: أتانا جندك فأخذونا، وقد أسلمنا يوم كذا وكذا. فقال له النبي ﷺ: \"هل لك بينة على أنكم أسلمتم قبل أن تؤخذوا =\n⦗١١٧⦘ = هذه الأيام\"؟ قلت: سمرة -رجل من بني العنبر- ورجل آخر سماه له، فشهد الرجل، وأبى سمرة أن يشهد، فقال نبي الله ﷺ: \"قد أبى أن يشهد لك، فتحلف مع شاهدك الآخر\"؟ قلت: نعم، فاستحلفني، فحلفت بالله لقد أسلمنا يوم كذا وكذا. . . الحديث.\nأخرجه هكذا أبو داود [٣٦١٢]، وابن أبي عاصم في \"الآحاد والمثاني\" [١٢٠٩] كلاهما عن أحمد بن عبدة -بضم أوله- الضبي، حدثنا عمار بن شعيث بن عبد الله بن الزُبيب العنبري، حدثني أبي، قال سمعت جدي الزُبيب. فذكر الحديث. وعند ابن أبي عاصم، قال عمار: حدثني أبي -وقد بلغ سبع عشرة ومائة سنة- قال: سمعت جدي الزُبيب.\nوهكذا رواه الدارقطني في \"المؤتلف\" [٣/ ١٣٥٤] من طريقين عن أحمد بن عبدة به.\nورواه محمَّد بن عبد الله الحضرمي -مطين- عن أحمد بن عبدة عن عمار بن شعيث عن أبيه شعيث عن أبيه عبيد الله عن أبيه زُبيب. رواه عنه الطبراني في \"الكبير\" [٥/ ٣٦٨ - برقم (٥٣٠٠). وينظر: تحفة الأشراف (٣/ ١٧٦). وتابع سعدُ بن عمار بن شعيث مطينًا -متابعة قاصرة- فرواه عن أبيه عمار عن أبيه شعيث عن أبيه عبيد الله بن زُبيب عن أبيه الزُبيب. أخرجه الطبراني في \"الكبير\" [٥/ ٢٦٧ - برقم (٥٢٩٩)]، والدارقطني في \"المؤتلف\" [٣/ ١٣٥٤] من طرق عن سعد بن عمار به.\nوهذا يعد من المزيد في متصل الأسانيد، حيث وقع التصريح بالسماع في الطريقين الناقصة والزائدة، مما يدلّ على أن الحديث عنده على الوجهين.\nومدار الحديث على شعيث بن عبيد الله، وحديثه يحتمل التحسين.\nوقد حسن الحديث بالقصة الحافظ ابن عبد البر في \"الاستيعاب\" [٢/ ٥٦٢].","vol":"13","page":116},{"text":"٦٤٥٧ - ز حدثني مسدد بن قَطَن (^١)، قال: حدثنا قتيبة (^٢) ح\n⦗١١٨⦘ وحدثنا الغَزِّي (^٣)، قال: حدثنا الحميدي (^٤)، قالا: حدثنا إبراهيم بن أبي حَيَّة (^٥)، عن جعفر بن محمَّد (^٦)، عن أبيه، عن جابر قال: قال النبي ﷺ \"أتاني جبريل [﵇] فأمرني باليمين مع الشاهد، وقال: إن يوم الأربعاء يوم نحس مستمر\" (^٧).\n_________\n(^١) ابن إبراهيم، أبو الحسن النيسابوري المُزَكِّي.\n(^٢) ابن سعيد بن جَميل بن طريف الثقفي.\n(^٣) عبد الله بن محمَّد بن عمرو.\n(^٤) عبد الله بن الزبير بن عيسى.\n(^٥) واسم أبي حية: اليسع بن الأشعث، أبو إسماعيل المكي. قال البخاري: منكر الحديث. وقال النسائيُّ: ضعيف. وقال ابن عديّ: وضعفه بَيِّنٌ على أحاديثه ورواياته. وقال الدارقطني: متروك. [الكامل (١/ ٢٣٨). ميزان الاعتدال (١/ ٢٩)].\nوانفرد ابن معين بتوثيقه. فقال: شيخ ثقة. [تاريخ الدارمي / الترجمة (١٥٩)].\n(^٦) ابن علي بن الحسين بن علي بن أبي طالب، أبو عبد الله الهاشمي، المعروف بالصادق.\n(^٧) أخرج ابن حبَّان في \"المجروحين\" [١/ ١٠٤] البيهقي في \"الكبرى\" [١٠/ ١٧٠] كلهم من طريق إبراهيم بن أبي حية به.\nوالحديث بهذا الإسناد ضعيف جدًّا. آفته إبراهيم بن أبي حية، وهو منكر الحديث على ما قال البخاري.","vol":"13","page":117},{"text":"٦٤٥٨ - ز حدثنا بحر بن نصر *بن سابق* الخَوْلاني، قال: حدثنا ابن وهب (^١)، عن مالك (^٢) ويحيى بن أيوب (^٣)، عن جعفر بن محمَّد، عن\n⦗١١٩⦘ أبيه \"أنَّ النبي ﷺ قضى باليمين مع الشاهد الواحد\" (^٤) / (^٥).\n_________\n(^١) هو عبد الله بن وهب بن مسلم.\n(^٢) ابن أنس، إمام دار الهجرة.\n(^٣) الغافقي -بمعجمة ثمَّ فاء وقاف- أبو العباس المصري.\n(^٤) أخرجه مالك في \"الموطأ\" [٢/ ٧٢١].\nوهذا الحديث اختلف فيه على جعفر بن محمَّد في وصله وإرساله.\nفرواه الإمام مالك عنه مرسلًا. وقد تابعه غير واحد من الثقات على إرساله عند الترمذي [برقم (١٣٤٥)]، والطحاوي [٤/ ١٤٥]، والبيهقيُّ [١٠/ ١٦٩].\nورواه عبد الوهاب بن عبد المجيد الثقفي -وهو ثقة- عن جعفر بن محمَّد موصولًا. أخرجه أحمد [٣/ ٣٠٥]، والترمذي [برقم (١٣٤٤)، وابن ماجة [برقم (٢٣٦٩)] وغيرهم من طريق عبد الوهاب به. أن النبي ﷺ قضى باليمين مع الشاهد. وقال عبد الله بن أحمد: كان أبي قد ضرب على هذا الحديث، قال: ولم يوافق أحدٌ الثقفيَّ على جابر [يعني: على ذكره في الإسناد]. فلم أزل به حتى قرأه عليَّ، وكتب عليه هو \"صح\".\nوقد رجح الدارقطني في \"كتاب العلل\" الوصل. فقال: وكان جعفر بن محمَّد ربما وصله عن جابر؛ لأنَّ جماعة من الثقات حفظوه عنه عن أبيه عن جابر. والقول قولهم؛ لأنهم زادوا وهم ثقات، وزيادة الثقة مقبولة. أهـ. [بواسطة الزيلعي في \"نصب الراية\" (٤/ ١٠٠)].\nورجح ابن عبد البر الوصل كذلك. [التمهيد (٢/ ١٣٥)].\nونقل الحافظ ابن حجر في \"الإتحاف\" [٣/ ٣٤٠] عن أبي عوانة -بعد أن ذكر أسانيده للحديث- قوله: المرسل هو الصحيح.\n(^٥) (ل ٥/ ١٠١/ أ).","vol":"13","page":118},{"text":"٦٤٥٩ - ز حدثنا أبو أُمية، قال: حدثنا يعقوب بن محمَّد (^١)، قال:\n⦗١٢٠⦘ حدثنا مَعْن بن عيسى (^٢) وعبد الله بن محمَّد (^٣)، عن عبد العزيز بن المطلب (^٤)، عن سعيد بن عمرو بن شرحبيل (^٥)، عن سعيد بن سعد بن عُبادة (^٦) قال: وجدت في كتب سعد بن عُبَادة \"أن عُمَارة بن حَزْم شهد\n⦗١٢١⦘ أن رسول الله ﷺ قضى باليمين مع الشاهد\" (^٧).\n_________\n(^١) ابن عيسى الزهري، أبو يوسف المدني. قال ابن معين: ما حدثكم عن الثقات فكتبوه، وما لا يعرف من الشيوخ فدعوه. وقال الإمام أحمد: ليس بشيء. وقال مرة: =\n⦗١٢٠⦘ = لا يساوي حديثه شيئًا. وقال أبو زرعة: واهي الحديث. وقال العقيلي: في حديثه وهم كثير. وذكره ابن حبَّان في \"الثقات\" [٩/ ٢٨٤]. وقال ابن حجر: صدوق كثير الوهم والرواية عن الضعفاء. مات سنة ثلاث عشرة ومائتين. [تهذيب الكمال (٣٢/ ٣٦٧). ميزان الاعتدال (٤/ ٤٥٤). التقريب (٧٨٣٤)].\n(^٢) ابن يحيى الأشجعي مولاهم، أبو يحيى المدني.\n(^٣) ابن يحيى بن عروة بن الزبير. قال أبو حاتم: متروك الحديث، ضعيف الحديث جدًّا.\nوقال ابن حبَّان: كان يروي الموضوعات عن الأثبات. . . لا يحل كتابة حديثه ولا الرواية عنه. [الجرح والتعديل (٥/ ١٥٨). المجروحين (٢/ ١٠ - ١١)].\n(^٤) ابن عبد الله المخزومي.\n(^٥) ابن سعيد بن سعد بن عبادة الأنصاري الخزرجي. قال المزي: روى عن أبيه عن جده، ووجد في كتاب جده سعيد بن سعد بن عبادة. [تهذيب الكمال (١١/ ٢٢)].\n(^٦) مختلف في صحبته. ذكره ابن سعد في الطبقة الأولى من أهل المدينة من التابعين وقال: وكان سعيد بن سعد قد أدرك النبي ﷺ، وفي بعض الرواية أنَّه قد سمع منه.\nوكان ثقة قليل الحديث. [الطبقات (٥/ ٨٠ - ٨١)]. وذكره ابن حبَّان أولًا في الصحابة من كتابه الثقات [٣/ ١٥٦] ثمَّ أعاد ذكره في التابعين [٤/ ٢٧٧]. وممن جزم بصحبته ابن عبد البر في \"الاستيعاب\" [٢/ ٦٢٠]، وابن الأثير في \"أسد الغابة\" [٢/ ٣٨٩]، وابن حجر في \"التقريب\" [٢٣١٨] حيث قال: صحابي صغير. وقال =\n⦗١٢١⦘ = في \"الإصابة\" [٣/ ٩٧]: ذكره الجمهور في الصحابة.\n(^٧) في إسناد الحديث يعقوب بن محمَّد. وهو صدوق كثير الوهم.","vol":"13","page":119},{"text":"٦٤٦٠ - ز حدثنا ابن الجنيد (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا عبد العزيز بن محمَّد (^٣)، أخبرني (^٤) ربيعة بن أبي عبد الرحمن، قال: حدثني (^٥) ابنٌ لسعد بن عُبَادة أنَّه وجد في كتب سعد بن عبادة \"أنَّ النبي ﷺ قضى باليمين مع الشاهد\" (^٦).\n_________\n(^١) محمَّد بن أحمد بن الجنيد.\n(^٢) عبد الله بن الزبير بن عيسى. ولم أجد الحديث في \"مسنده\".\n(^٣) الدراوردي.\n(^٤) في (ل): قال حدثني.\n(^٥) في (ل): أخبرني.\n(^٦) رواه الترمذي [ح ١٣٤٣ (٣/ ٦٢٧)]، والدارقطني في \"السنن\" [الأقضية والأحكام/ ح ٣٧ (٤/ ٢١٤)] وابن عبد البر في \"التمهيد\" [٢/ ١٤٩] كلهم من طريق عبد العزيز بن محمَّد به. وفي إسناده جهالة.","vol":"13","page":121},{"text":"٦٤٦١ - ز حدثنا أبو يوسف الفارسي (^١)، قال: حدثنا ابن أبي أُويس (^٢)، حدثني أبي (^٣)، عن سعيد بن عمرو بن\n⦗١٢٢⦘ شرحبيل بن (^٤) سعيد بن سعد بن عبادة، عن أبيه (^٥) عن جده (^٦)، \"أنَّ النبي ﷺ قضى باليمين مع الشاهد الواحد في الحقوق\" (^٧).\n_________\n(^١) يعقوب بن سفيان الفسوي.\n(^٢) إسماعيل بن عبد الله بن عبد الله.\n(^٣) عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي، أبو أويس المدني.\n(^٤) في الأصل (عن)، والتصويب من نسخة (ل):.\n(^٥) عمرو بن شرحبيل بن سعيد بن سعد بن عبادة الأنصاري المدني. ذكره ابن حبَّان في \"الثقات\" [٧/ ٢٢٥]. وقال ابن حجر في \"التقريب\": مقبول.\n(^٦) شرحبيل. ذكره ابن حبَّان في \"الثقات\" [٤/ ٣٦٤]. وقال ابن حجر في \"التقريب\": مقبول.\n(^٧) رواه الطبراني في \"الكبير\" [٦/ ١٦) ح ٥٣٦١]، وابن عبد البر في \"التمهيد\" [٢/ ١٤٨] من طرق عن إسماعيل بن أبي أويس به. وفي الإسناد إسماعيل بن أبي أويس وأبوه.\nوإسماعيل لا يحتج بشيء من رواياته إلا ما توبع عليه. وأبوه: صدوق يهم.\nوقد وقع اختلاف في هذا الحديث:\nفرواه سعيد بن عمرو بن شرحبيل بن سعيد بن سعد بن عبادة. واختلف عليه: فرواه عبد العزيز بن المطلب عنه عن سعيد بن سعد بن عبادة (وجدت في كتب سعد بن عبادة أن عمارة بن حزم شهد أن رسول الله ﷺ قضى. . .). [أخرجه المصنف (برقم / ٦٤٥٩)].\nورواه أبو أويس عنه عن أبيه عن جده (أن النبي ﷺ قضى. . .). [أخرجه المصنف (برقم / ٦٤٦١)].\nورواه الشافعي عن الدراوردي عن ربيعة عنه عن أبيه عن جده (وجدنا في كتب سعد بن عبادة أن رسول الله ﷺ قضى. . .). [أخرجه البيهقي في \"الكبرى\" (١٠/ ١٧١)].\nورواه عمار بن غزية عنه (أنَّه وجد في كتب آبائه: هذا ما رفع أو ذكر عمرو بن حزم والمغيرة بن شعبة قالا: -وذكر قصة-. . . فجعل رسول الله ﷺ يمين صاحب الحق مع شاهده. . .). [أخرجه ابن عبد البر في \"التمهيد\" (٢/ ١٤٩)] =.\n⦗١٢٣⦘ = ورواه ربيعة بن أبي عبد الرحمن. واختلف عليه.\nفرواه الحميدي أبو عوانة (ح ٦٤٦٠]، والدورقي [الترمذي (ح ١٣٤٢)]، والصلت بن مسعود [الدارقطني في \"السنن\" (٤/ ٢١٤)] كلهم عن الداروردي عنه عن ابنٍ لسعد بن عبادة (وجدنا في كتب سعد بن عبادة أن النبي ﷺ قضى. . .).\nورواه سليمان بن بلال عنه عن إسماعيل بن عمرو بن قيس بن سعد بن عبادة عن أبيه (أنهم وجدوا في كتاب سعد أن رسول الله ﷺ قضى. . .). [أخرجه أحمد (٥/ ٢٨٥). والطبراني (٦/ ١٦ - ١٧). وغيرهما].\nورواه الشافعي عن الدراوردي عنه عن سعيد بن شرحبيل عن أبيه عن جده. [كما تقدم].\nوالحديث مع ما فيه من اختلاف منقطع. فإن الراوي عن سعد بن عبادة -أيًّا كان- يرويه بالوجادة. وهي عند علماء الحديث من باب المنقطع. [ينظر: فتح المغيث (٣/ ٢٢)].","vol":"13","page":121},{"text":"٦٤٦٢ - ز حدثنا إبراهيم بن مرزوق، قال: حدثنا عبد الصمد بن عبد الوراث (^١) قال: حدثنا جُوَيْرِيَةُ بن أسماء (^٢)، قال: حدثني عبد الله بن يزيد مولى المُنْبَعِث (^٣)، عن رجل من أهل مصر، عن سُرَّقٍ (^٤) \"أنَّ رسول الله ﷺ قضى باليمين مع الشاهد\" (^٥).\n_________\n(^١) ابن سعيد العنبري.\n(^٢) الضُبَعي.\n(^٣) -بنون وموحدة وآخره مثلثة. كذا في \"التقريب\"- المدني.\n(^٤) -بالضم وتشديد الراء. كذا في \"التقريب\"- بن أسد الجهني. وقيل غير ذلك في نسبه. صحابي سكن مصر ثمَّ الإسكندرية.\n(^٥) أخرجه ابن أبي شيبة في \"مصنفه\" [أقضية رسول الله ﷺ / ح ٧٩ (٧/ ١٦)]. وعنه ابن =\n⦗١٢٤⦘ = ماجه [الأحكام / باب القضاء بالشاهد واليمين / ح ٢٣٧١ (٢/ ٧٩٣)]. وأخرجه الطبراني في \"الكبير\" [(٧/ ١٦٦) ح ٦٧١٧]. والبيهقيُّ في \"الكبرى\" [١٠/ ١٧٢ - ١٧٣]. وابن عبد البر في \"التمهيد\" [٢/ ١٥١]. كلهم من طرق عن جويرة بن أسماء به. قال البوصيري في \"مصباح الزجاجة\" [٢/ ٢٣١]: إسناده ضعيف لجهالة التابعي.","vol":"13","page":123},{"text":"٦٤٦٣ - ز- حدثنا حمدان بن علي (^١)، قال: حدثنا مُسَدَّد (^٢)، قال: حدثنا جويرية، بمثله.\n_________\n(^١) الوراق.\n(^٢) ابن مُسَرْهَد الأَسَدي.","vol":"13","page":124},{"text":"٦٤٦٤ - ز- حدثنا أبو عبد الله محمَّد بن عبد الوهاب -وهو ابن أبي حاتم الأَسْوَانِي (^١) -قال حدثنا محمَّد بن المتوكل بن أبي السري (^٢)، قال: حدثنا عبد الرزاق (^٣)، قال: أخبرنا ابن جريج (^٤)، قال: أخبرني (^٥) عمرو بن\n⦗١٢٥⦘ شعيب (^٦)، عن أبيه (^٧)، عن جده (^٨) يأثره عن النبي ﷺ \"أنَّه كان / (^٩) يقضي باليمين مع الشاهد الواحد\" (^١٠).\n_________\n(^١) بفتح الألف، وسكون السين المهملة، وفي آخرها النون. [كذا في \"الأنساب\" للسمعاني (١/ ١٥٨)]. ولم أقف له على ترجمة.\n(^٢) العسقلاني. قال ابن معين: ثقة. وقال أبو حاتم: لين الحديث. وقال ابن عديّ: كثير الغلط. وقال ابن حجر: صدوق عارف له أوهام كثيرة. مات سنة ثمان وثلاثين ومائتين. [سؤالات ابن الجنيد (ترجمة / ٥١٨). الجرح والتعديل (٨/ ١٠٥). تهذيب الكمال (٢٦/ ٣٥٥). التقريب (٦٢٦٣)].\n(^٣) الحديث لم أجده في \"مصنفه\".\n(^٤) عبد الملك بن عبد العزيز.\n(^٥) في (ل): حدثني.\n(^٦) ابن محمَّد بن عبد الله بن عمرو بن العاص.\n(^٧) شعيب بن محمَّد بن عبد الله بن عمرو بن العاص.\n(^٨) عبد الله بن عمرو بن العاص ﵁.\n(^٩) (ل ٥/ ١٠١/ ب). ومن هنا إلى أثناء حديث (٦٤٦٦) ساقط.\n(^١٠) أخرجه العقيلي في \"الضعفاء\" [٤/ ٢١٦] وابن عديّ في \"الكامل\" [٦/ ٢٣٧٤] والبيهقيُّ في \"الكبرى\" [١٠/ ١٧٢] وابن عبد البر في \"التمهيد\" [٢/ ١٤٩ - ١٥٠] كلهم من طريق مطرف بن مازن عن ابن جريج به. وزاد العقيلي وابن عديّ: \"في الحقوق\".\nوأخرجه الطبراني في \"الأوسط\" [٢/ ٩ ح ١٠٥٩] والبيهقي في \"الكبرى\" [١٠/ ١٧٢] وابن عبد البر في \"التمهيد\" [٢/ ١٥٠] كلهم من طريق محمَّد بن عبد الله بن عبيد بن عمير عن عمرو بن شعيب به.\nوأخرجه الدارقطني في \"السنن\" [٤/ ٢١٣] من طريق محمَّد بن عبد الله الكناني عن عمرو بن شعيب عن أبيه عن جده عبد الله بن عمرو بمعناه.\nوشيخ أبي عوانة في الإسناد لم أقف له على ترجمة.\nومطرف بن مازن -المتابع لعبد الرزاق- قال الذهبي في \"المغني\" [٢/ ٦٦٢]: ضعفوه.\nاهـ. وكذبه ابن معين بناءًا على تحديثه بحديث ابن جريج ومعمر عن هشام بن يوسف ولم يسمعه منه، وإنما أخذ كتابه وحدث به. قال الحافظ ابن حجر: ما في الأمر إلا أنَّه ادعى سماع ما لم يسمع. فينظر في سياق حديثه، هل قال \"حدثنا\" أو قال (عن)، فإن كان قال \"عن\" فقد خف الأمر، وغاية ما فيه أن يكون أرسل أو دلس عن ثقة وهو هشام بن يوسف. ولهذا قال ابن عديّ: لم أر في حديثه منكرًا. =\n⦗١٢٦⦘ = والله أعلم. اهـ. وقال ابن حبَّان: لا تجوز الرواية عنه إلا للاعتبار. [الجرح والتعديل (٨/ ٣١٤). المجروحين (٣/ ٢٩). لسان الميزان (٦/ ٤٨)].\nوأما محمَّد بن عبد الله بن عبيد الليثي. فقال فيه ابن معين: ليس حديثه بشيء. وقال أبو حاتم: ليس بذاك الثقة ضعيف الحديث. وقال أبو زرعة: لين الحديث. وقال مرة: ليس بقوي. [الجرح والتعديل (٧/ ٣٠٠)]. وقال البخاري: منكر الحديث. وقال النسائيُّ والدارقطني: متروك. وقال ابن عديّ: مع ضعفه يكتب حديثه. [الكامل (٦/ ٢٢٢٥). لسان الميزان (٦/ ٢١٧)].\nوأما محمَّد بن عبد الله الكناني -الراوي عن شعيب عند الدارقطني- فذكره ابن حبَّان في الثقات [٧/ ٤٠٦]. وذكره البخاري في \"التاريخ الكبير\" [١/ ١٢٧] ولم يذكر في جرحًا ولا تعديلًا. فأمره عنده على الاحتمال. [ينظر: تهذيب الكمال (١٨/ ٢٦٥)].\nوالحديث بمجموع هذه الطرق حسن. والله أعلم.","vol":"13","page":124},{"text":"<span data-type='title' id=toc-943>بيان ذكر الخبر الذي يجعل الحلّ عليه حرامًا يمينًا.</span>","vol":"13","page":126},{"text":"٦٤٦٥ - حدثنا موسى بن سعيد الدَّنْدَاني، قال: حدثنا أبو تَوْبَة (^١)، قال: حدثنا معاوية بن سَلَّام (^٢)، عن يحيى بن أبي كثير (^٣)، حدثني يعلى بن حَكِيم (^٤) أن سعيد بن جبير (^٥) أخبره، سمع ابن عباس يقول: \"إذا حَرَّم\n⦗١٢٧⦘ الرجل امرأَتَه فهي يمين يكفرها. وقال: لهم في رسول الله ﷺ أُسوة حسنة\" (^٦).\n_________\n(^١) الربيع بن نافع الحلبي.\n(^٢) ابن أبي سلام الدمشقي.\n(^٣) الطائي مولاهم.\n(^٤) الثقفي مولاهم.\n(^٥) ابن هشام الأسدي مولاهم.\n(^٦) أخرجه مسلم من طريق معاوية بن سلام به. [الطلاق/ باب وجوب الكفارة على من حرَّم امرأَته ولم ينو الطلاق / ح ١٩ (٢/ ١١٠٠)]. وآخره عند \"مسلم\" بلفظ الآية ﴿لَقَدْ كَانَ لَكُمْ في رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾.\nوالحديث أخرجه البخاري أيضًا [الطلاق / باب لِمَ تحرِّم ما أحل الله لك /ح ٢٥٦٦ (٩/ ٢٨٧ - مع الفتح)] من طريق أبي توبة الربيع بن نافع. ولفظه: \"إذا حرم امرأَته ليس بشيء\" أي: ليس بطلاق. [ينظر: فتح الباري (٩/ ٢٨٨)]. وأخرجه في [التفسير/ سورة التحريم / ح ٤٩١١ (٨/ ٥٢٤)] من طريق يحيى بن أبي كثير، بلفظ: \"الحرام يُكَفَّر\".","vol":"13","page":126},{"text":"<span data-type='title' id=toc-944>باب إيجاب القرعة بين الاثنين وقعت اليمين بينهما في الشيء الذي ليس في يدي واحد منهما.</span>","vol":"13","page":128},{"text":"٦٤٦٦ - ز حدثنا أحمد بن يوسف السُّلَمي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن همام بن مُنَبِّه قال: هذا ما حدثنا أبو هريرة عن محمَّد رسول الله ﷺ فقال: \"نحن الآخِرون السابقون\". وقال رسول الله ﷺ: \"إذا أُكره الإثنان على اليمين (فاستحباها) (^١) فأسهم بينهما\" (^٢).\n_________\n(^١) وقع في الأصل \"فاستحياهما\" والتصويب من صحيفة همام المطبوعة (ص / ٤٤٢)، وهي من رواية السلمي عن عبد الرزاق. وكذلك من رواية البيهقي والبغويُّ للحديث من طريق السلمي. ومعنى \"فاستحباها\" أي: أنهما أكرها على اليمين في ابتداء الدعوى، فلما عرفا أنهما لا بد لهما منها أجابا إليها وهو المعبر عنه بالاستحباب، ثمَّ تنازعا أيهما يبدأ فأرشد إلى القرعة. [ينظر: فتح الباري (٥/ ٣٣٨)].\n(^٢) أخرجه البيهقي في \"الكبرى\" [١٠/ ٢٥٥]. والبغويُّ في \"شرح السنة\" [١٠/ ١٠٩ - برقم (٢٥٠٥)] كلاهما من طريق أحمد بن يوسف السلمي به. وأخرجه الإمام أحمد في \"مسنده\" [٢/ ٣١٧] عن عبد الرزاق. وأبو داود [٤/ ٣٩ - برقم (٣٦١٧)] عن أحمد بن حنبل وسلمة بن شبيب كلاهما عن عبد الرزاق به.\nوأخرجه البخاري [٥/ ٣٣٧ - مع الفتح / برقم (٢٦٧٤)] عن إسحاق بن نصر.\nوالبيهقيُّ في \"الكبرى\" [١٠/ ٢٥٥] من طريق الدبري وعبد الرحمن بن بشر. ثلاثتهم عن عبد الرزاق به بلفظ: عَرَض النبي ﷺ على قوم اليمين، فأسرع الفريقان جميعًا في اليمين، فأمر النبي صلى الله وسلم أن يُسْهَم بينهم في اليمين أيهم يحلف. أهـ. وهذا اللفظ هو الموجود في مصنف عبد الرزاق [٨/ ٢٧٩ - برقم (١٥٢١٢)] دون اللفظ الأول.","vol":"13","page":128},{"text":"<span data-type='title' id=toc-945>باب ما يجب في القَسَامة (^١) وفي الأيمان فيها. وأن القوم إذا قُتل لهم (قتيل) (^٢) لا يُدْرَى من قتله فادَّعى أولياؤه دمه على قوم يبدأ أكبر ولي له فيَدَّعيه. وعلى أنَّه يجب على الحاكم أن يبدأ فيعرض الأيمان على المدعين.</span>\n_________\n(^١) بفتح القاف وتخفيف المهملة. مصدر أقسم قَسَمًا وقسامةً: وهي الأيمان تقسم على أولياء القتيل إذا ادعوا الدم، أو على المدعى عليهم الدم. وخص القسم على الدم بلفظ القسامة. قاله ابن حجر. [فتح الباري (١٢/ ٢٤٠)].\n(^٢) في الأصل: قتيلًا، والصواب ما أثبته.","vol":"13","page":129},{"text":"٦٤٦٧ - حدثنا أبو داود السِّجْزي (^١)، قال حدثنا القَوَارِيري (^٢) ومحمد بن عبيد (^٣) -المعنى واحد- قالا: حدثنا حماد بن زيد، قال: حدثنا يحيى بن سعيد (^٤)، عن بُشَير بن يَسَار (^٥)، عن سهل بن أبي\n⦗١٣٠⦘ حَثْمَة (^٦) ورافع بن خَدِيج (^٧) أنَّ مُحَيِّصَة بن مسعود وعبد اللهِ بن سهل انطلقا قِبَل خيبر، فتفرقا في النخل، فقُتل عبد الله بن سهل. فاتهموا اليهود، فجاء أخوه عبد الرحمن (^٨) بن سهل وابنا عمّه حُوَيِّصَةُ ومُحَيِّصَةُ (^٩)، فأتوا النبي ﷺ، فتكلم عبد الرحمن في أمر أخيه -وهو أصغرهم-، فقال رسول الله ﷺ \"الكُبْرَ\" (^١٠) -أو قال: \"ليبدأ الأكبر\"- فتكلما في أمر صاحبهما، فقال رسول الله ﷺ: \"يُقسم خمسون منكم على رجل منهم فيدفع برُمَّتِه (^١١) \". قالوا: أمرٌ لم نشهده كيف نحلف؟\n⦗١٣١⦘ قال: \"فتُبْرِئُكم (^١٢) يَهُودُ بأيمان خمسين منهم\". قالوا: يا رسول الله قوم كفار! قال: فوَدَاه (^١٣) رسول الله ﷺ من عنده.\nقال سهل: دخلت مِرْبَدًا (^١٤) لهم يومًا فركضتني ناقة من تلك الإبل ركضة برجلها (^١٥).\nرواه أبو النعمان (^١٦) عن حماد بن زيد. بنحوه. ولم يذكر \"برمته\" (^١٧).\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الديات / باب القتل بالقسامة / ح ٤٥٢٠ (٤/ ٦٥٥)].\n(^٢) عبيد الله بن عمر بن ميسرة، أبو سعيد البصري.\n(^٣) ابن حِسَاب -بكسر الحاء وتخفيف السين المهملتين- الغُبري -بضم المعجمة وتخفيف الموحدة المفتوحة. كذا في \"التقريب\"- البصري.\n(^٤) ابن قيس الأنصاري.\n(^٥) الحارثي، مولى الأنصار. وبُشَير- مصغر. [التقريب (٧٣٠)].\n(^٦) بفتح المهملة وسكون المثلثة. [فتح الباري: (١٢/ ٢٤٢)].\n(^٧) أوله فاء معجمة مفتوحة. [الإكمال (٣/ ٣٩٨، ٣٩٩)].\n(^٨) في الأصل (عبد الله) وهو خطأ لا يستقيم مع الكلام السابق واللاحق، وهذا الحديث ضمن القدر الساقط من (ل).\n(^٩) قال النوويّ في \"شرح مسلم\" [١١/ ٢٠٧]: أما حويصة ومحيصة فبتشديد الياء فيهما وبتخفيفها، لغتان مشهورتان، وقد ذكرهما القاضي، أشهرهما التشديد.\n(^١٠) في سنن أبي داود \"الكُبْرَ الكُبْرَ\". وهو بضم الكاف وسكون الموحدة وبالنصب فيهما على الإغراء، [فتح الباري (١٢/ ٢٤٣)]. وفي رواية البخاري ومسلم للحديث من طريق حماد بن زيد (كَبِّرِ الكُبْرَ). الأولى أمر، والثانية كالسابق. [المصدر السابق].\nوقد فسرها يحيى بن سعيد الأنصاري -كما في رواية البخاري- قال: يعني لِيَلِ الكلامَ الأكبرُ.\n(^١١) الرُّمة: الحَبْل الخَلِق. ويقال ذلك لكل من دفع شيئًا بجملته. [ينظر: غريب الحديث- لابن قتيبة (٢/ ٣٧٤)].\n(^١٢) أي: تبرأ إليكم من دعواكم بخمسين يمينًا. وقيل: معناه: يخلصونكم من اليمين بأن يحلفوا، فإذا حلفوا انتهت الخصومة، ولم يثبت عليهم شيء وخلصتم أنتم من اليمين.\nقاله النوويّ. [شرح مسلم (١١/ ٢١١)].\n(^١٣) أي: أعطى ديَتَه. يقال: وَدَيْتُ القتيل أدِيه دِيَةً، إذا أعطيتَ دِيته. [النهاية في غريب الحديث (٥/ ١٦٩)].\n(^١٤) المِرْبَد -بكسر الميم وفتح الباء-: الموضع الذي يجتمع فيه الإبل وتحبس. والمربد: المحبس. [القاموس (مادة: ربد). شرح النوويّ على مسلم (١١/ ٢١٦)].\n(^١٥) أخرجه مسلم عن القواريري به [القسامة والمحاربين. . . / باب القسامة / ح ٢ (٣/ ١٢٩٢)].\nوالحديث أخرجه البخاري أيضًا [الأدب /باب إكرام الكبير. . ./ح ٦١٤٢ (١٠/ ٥٥٢ - مع الفتح)].\n(^١٦) محمَّد بن الفضل: عارم.\n(^١٧) وصله ابن الجارود عن محمَّد بن يحيى عنه. [المنتقى (ح ٨٠٠)].","vol":"13","page":129},{"text":"٦٤٦٨ - ذكر بحر بن نصر (^١)، قال: حدثنا عبد الله بن مَسْلَمة بن\n⦗١٣٢⦘ قَعْنَب، قال: حدثنا ابن بلال (^٢)، عن يحيى بن سعيد، عن بُشَير بن يَسَار عن (^٣) عبد الله بن سهل بن زيد ومُحَيَّصَة بن مسعود بن زيد الأنصاري (^٤) -ثم من بني حارثة- خرجا إلى خيبر في زمان رسول الله ﷺ[فتفرقا لحاجتهما، فقتل عبد الله بن سهل فوجد] (^٥) في شَرَبةٍ (^٦) (مقتولًا) (^٧). فدفنه صاحبه، ثمَّ أقبل إلى المدينة، فمشى أخو المقتول عبد الرحمن (^٨) بن سهل ومُحَيَّصَةُ وحُوَيَّصّةُ ابنا مسعود. . . وذكر الحديث بطوله (^٩).\n_________\n(^١) ابن سابق الخولاني مولاهم. وهو شيخ لأبي عوانة. ولم أقف على من وصل الحديث =\n⦗١٣٢⦘ = من طريقه.\n(^٢) هو سليمان بن بلال القرشي مولاهم.\n(^٣) يعني: عن قصتهما، كما في طرق الحديث الأخرى.\n(^٤) في صحيح مسلم: الأنصاريين.\n(^٥) سقط ما بين المعقوفين من الأصل، وفيه زيادة: \"قوله\"، فلعله أتى للدلالة على الاختصار في الحديث.\n(^٦) بفتح الشين المعجمة والراء: حوض يكون في أصل النخلة وحولها يملأ ماء لتشربه، جمعه: شَرَب، كثَمَرة وثَمَر. [النهاية في غريب الحديث (٢/ ٤٥٥). شرح النوويّ على مسلم (١١/ ٢١٦)].\n(^٧) في النسختين: مقتول. والصواب ما أثبته.\n(^٨) في الأصل (عبد الله) والتصويب من (ل).\n(^٩) أخرجه مسلم [الموضع السابق / ح ٣ (٣/ ١٢٩٣)]. عن عبد الله بن مسلمة تامًّا. =\n⦗١٣٣⦘ = وفيه في أثناء المتن: فزعم بُشير -وهو يحدث عمن أدرك من أصحاب النبي ﷺ أنَّه قال لهم: \"تحلفون خمسين يمينًا وتستحقون قاتلكم. . .\". وهذا يدلّ على أن الحديث موصول، إلا أنَّه لم يعين الصحابة الذين روى عنهم.","vol":"13","page":131},{"text":"٦٤٦٩ - حدثنا (^١) يونس بن عبد الأعلى (^٢)، قال: أخبرنا أنس بن عياض (^٣)، عن يحيى بن سعيد، قال: أخبرني بُشَير بن يَسَار أنَّ عبد الله بن سهل الأنصاري ومُحَيِّصة خرجا إلى خيبر فتفرقا في حاجتهما. فقُتل عبد الله بن سهل -وذكر (^٤) الحديث- إلى قوله: \"تقبل أيمان كفار؟! فزعموا أن رسول الله ﷺ عَقَلَهُ (^٥) من عنده\".\nقال سهل بن أبي حَثْمَة: لقد رَكَضَتْنِي فَرِيْضَةٌ من تلك الفرائض (^٦) في مِرْبَدٍ لنا.\n_________\n(^١) في (ل): أخبرنا.\n(^٢) ابن ميسرة الصدفي.\n(^٣) ابن ضَمْرة، أبو عبد الرحمن الليثي، أبو ضمرة المدني.\n(^٤) في (ل): فذكر.\n(^٥) أي: أعطى ديته. والأصل: أن الإبل كانت تُجمع بفناء ولي المقتول وتُعْقَل، فسميت الدية عَقْلًا، وإن كانت ورِقًا أو عينًا. [غريب الحديث- لابن قتيبة (٢/ ٣٧٤). فتح الباري (١٢/ ٢٤٤)].\n(^٦) جمع فريضة، وهو البعير المأخوذ في الزكاة. سُمي فريضة: لأنه فرض واجب على رب المال. ثمَّ اتُّسِع فيه حتى سُمي البعير فريضة في غير الزكاة. [النهاية (٣/ ٤٣٢)].","vol":"13","page":133},{"text":"٦٤٧٠ - حدثنا أبو أُمية [الطرسوسي]، قال: حدثنا موسى بن داود (^١)، قال: حدثنا عباد بن العوام (^٢)، عن يحيى بن سعيد، عن بُشير بن يَسار، عن رافع بن خَدِيج وسهل بن أبي حَثْمَة أنَّ حُوَيِّصَةَ ومُحَيِّصَةَ وعبد اللهِ بن سهل خرجوا إلى خيبر يَمْتارون منها (^٣)، فلما قدمو [هـ]ـا تفرقوا لحوائجهم، فوجدوا عبد اللهِ بن سهل مقتولًا مطروحًا في ساقية من سواقيهم (^٤). فلما قدموا المدينة أتوا النبي ﷺ، فقام عبد الرحمن بن سهل فتكلم، فقال له النبي ﷺ: \"كَبِّر\"، قال: فسكت، فتكلم حُوَيِّصَةُ -أو قال: مُحَيِّصَة- فذكروا ذلك له. فقال: \"تحلفون خمسين يمينًا وتستحقون / (^٥) دم قاتلكم أو صاحبكم\". قالوا: يا رسول الله لم نشهد ولم نحضر، قال: \"فتبرئكم يهود بخمسين يمينًا (^٦) \".\nقالوا: يا رسول الله كيف نقبل أيمان قوم كفار؟! قال: فوداه\n⦗١٣٥⦘ رسول الله ﷺ\" (^٧).\n_________\n(^١) الضَّبِّي، أبو عبد الله الطرسوسي الخُلْقَاني -بضم المعجمة وسكون اللام بعدها قاف.\n(^٢) ابن عمر الكلابي مولاهم، أبو سهل الواسطي.\n(^٣) الميْرةُ -بالكسر-: جلب الطعام. ويمتارون، أي: يجلبون الطعام لأنفسهم. [القاموس. واللسان (مادة / مَيَر)].\n(^٤) الساقية: القناة الصغيرة التي تسقي الأرض. [المصباح المنير (مادة / سقي)].\n(^٥) (ل ٥/ ١٠٢ / أ).\n(^٦) في الأصل: \"يمين\"، وهو خطأ، والصواب ما أثبته من (ل)، وذلك أنَّه تمييز العدد خمسين.\n(^٧) في (ل): النبي.","vol":"13","page":134},{"text":"٦٤٧١ - حدثنا أبو أُمية *الطرسوسي*، قال: حدثنا سعيد بن سليمان (^١)، قال: حدثنا عباد (^٢)، قال: أخبرنا يحيى، عن بُشير بن يسار، عن سهل بن أبي حَثْمة ورافع بن خَدِيج عن النبي ﷺ بمثله (^٣).\n_________\n(^١) الضَّبِّي، أبو عثمان الواسطي، سعدُويَه.\n(^٢) ابن العوام.\n(^٣) في (ل): بنحوه.","vol":"13","page":135},{"text":"٦٤٧٢ - حدثنا ابن ملحان (^١)، قال: حدثنا يحيى بن بُكير (^٢)، قال: حدثنا الليث، عن يحيى بن سعيد، عن بُشير بن يسار، عن سهل بن أبي حَثْمة -قال يحيى: وحسبتُ قال: - وعن رافع بن خَديج أنهما قالا: \"خرج عبد الله بن سهل بن زيد ومُحَيِّصَة بن مسعود بن زيد حتى إذا كانا بخيبر تفرق. . .\" وذكر الحديث بطوله (^٣).\n_________\n(^١) أحمد بن إبراهيم بن ملحان البَلْخي، ثمَّ البغدادي، أبو عبد الله.\n(^٢) هو يحيى بن عبد الله بن بُكير المخزومي مولاهم، أبو زكريا المصري.\n(^٣) أخرجه مسلم من طريق الليث به. [الموضع الأوّل / ح ١ (٣/ ١٢٩١)] وساق المتن كاملًا.","vol":"13","page":135},{"text":"٦٤٧٣ - حدثنا عمر بن شَبَّه النُّمَيري، قال: حدثنا عبد الوهاب بن\n⦗١٣٦⦘ عبد المجيد (^١)، قال: سمعت يحيى بن سعيد، قال: حدثني بُشير بن يسار، عن سهل بن أبي حَثْمة أنَّ عبد الله بن سهل ومحيصة بن مسعود خرجا إلى خيبر، فتفرقا لحاجتهما، فقُتل عبد الله بن سهل فقدم محيصة، فانطلق هو وعبد الرحمن أخو المقتول وحويصة بن مسعود حتى أتوا رسول الله ﷺ فذهب عبد الرحمن ليتكلم (^٢)، فقال له النبي ﷺ: \"كَبِّر الكُبْرَ\". فتكلم محيصة وحويصة (^٣)، فذكروا له شأن عبد الله بن سهل، فقال / (^٤) رسول الله ﷺ: \"تحلفون خمسين يمينًا وتستحقون قاتلكم أو صاحبكم\". قالوا: يا رسول الله لم نحضر ولم نشهد! فقال رسول الله ﷺ: \"أَتُبْرِئُكم يهودُ خيبر\"؟ قالوا: يا رسول الله، كيف نقبل أيمان قوم كفار؟! فزعم أن رسول الله ﷺ عَقَلَ من عنده. فقال بُشير *بن يسار*: قال سهل بن أبي حَثْمة: فلقد ركضتني فريضة من تلك الفرائض في مِرْبد لنا (^٥).\n_________\n(^١) الثقفي.\n(^٢) في (ل): يتكلم.\n(^٣) في (ل): حويصة ومحيصة.\n(^٤) (ل ٥/ ١٠٢ / ب).\n(^٥) أخرجه مسلم من طريق عبد الوهاب به، دون سياق متنه. [الموضع الأوّل (٣/ ١٢٩٣)].","vol":"13","page":135},{"text":"<span data-type='title' id=toc-946>باب بيان الخبر الموجب البينة على المدعي في قصة القسامة، والأيمان على المدعى عليهم، وعلى رد اليمين على المدعي إذا لم يرض بيمين المدعى عليه، وأنه إن لم يحلف بطل دعواه وبرئ المدعى عليه، وبيان وجوب دية المقتول على الإمام إذا لم يُدْر قاتلُه.</span>","vol":"13","page":137},{"text":"٦٤٧٤ - حدثنا أحمد بن شَيْبَان الرَّمْلي ويونس بن عبد الأعلى (^١)، قالا: حدثنا سفيان بن عيينة، عن يحيى بن سعيد سمع بُشير بن يسار عن سهل بن أبي حَثْمة قال: وُجِد عبد الله بن سهل قتيلًا في قَلِيْبٍ من قُلُب خيبر (^٢)، فجاء أخوه عبد الرحمن إلى رسول الله ﷺ وعمَّاهُ حُوَيِّصَةُ ومُحَيِّصَةُ، فذهب عبد الرحمن يتكلم عند النبي ﷺ، فقال النبي ﷺ: \"الكُبْرَ الكُبْرَ\". فتكلم أحد عليه إما حويصة وإما محيصة، فتكلم الأكبر منهما. قال: يا رسول الله إنا وجدنا عبد الله قتيلًا في قَلِيْبٍ من قُلُب خيبر -فذكر عَدَاوة / (^٣) اليهودِ (^٤) لهم-، قال: \"يحلف خمسون من اليهود أنهم لم يقتلوه\". قالوا: كيف نرضى بأيمانهم وهم\n⦗١٣٨⦘ مشركون؟! قال: \"فيقسم منكم خمسون أنهم قتلوه\". قالوا: نقسم على ما لم نَرَ! فوداه رسول الله ﷺ من عنده (^٥).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) القليب: البئر التي لم تطو. [النهاية (٤/ ٩٨)].\n(^٣) (ل ٥/ ١٠٣ / أ).\n(^٤) في (ل): يهود.\n(^٥) أخرجه مسلم [القسامة والمحاربين. . . / باب القسامة / ح ٢ (٣/ ١٢٩٣)] من طريق سفيان بن عيينة به. دون سياق متنه. وإنما أحال بلفظ المتن على حديث الليث وحماد بن زيد وبشر بن المفضل عن يحيى بن سعيد، بقوله: \"بنحو حديثهم\" وفي حديث الليث وحماد تقديم الأنصار في اليمين على اليهود، وأما حديث بشر فلم يسق مسلم لفظه، وفي حديث ابن عيينة الذي أخرجه أبو عوانة تقديم اليهود. وقد جزم أبو داود في \"السنن\" [٤/ ٦٥٨] أن هذا وهم من ابن عيينة. أما الشافعي ﵀ فقد بيَّن أن ابن عيينة كان لا يَثْبُت في هذا الحديث، فمرة يقدم الأنصار ومرة يقدم اليهود، وربما حدث به بتقديم الأنصار ولم يشك. [ينظر: الأم (٦/ ٩٠). وفتح الباري (١٢/ ٢٤٣)]. فيحمل صنيع الإمام مسلم -بإحالته لرواية ابن عيينة على رواية الليث وحماد- على الرواية التي لم يشك فيه ابن عيينة.\nوعلقه البخاري عن ابن عيينة. [١٠/ ٥٥٢ - مع الفتح].","vol":"13","page":137},{"text":"٦٤٧٥ - حدثنا أبو أُمية الطرسوسي، قال: حدثنا أبو نُعيم (^١)، قال: حدثنا سعيد بن عُبيد الطائي (^٢)، عن بُشير بن يسار أنَّ رجلًا من الأنصار يقال له سهل بن أبي حثمة أخبره أنَّ نفرًا من قومه انطلقوا إلى خيبر، فتفرقوا فيها، فوجدوا أحدهم قتيلًا، قالوا للذي (^٣) وجَدُوهُ عندهم:\n⦗١٣٩⦘ قتلتم صاحبنا، قالوا: ما قتلنا ولا علمنا، قال: فانطلقوا إلى النبي ﷺ، فقالوا: يا نبي الله! انطلقنا إلى خيبر، فوجدنا أحدنا قتيلًا، فقال رسول الله ﷺ: \"الكُبْرَ الكُبْرَ\"، فقال لهم: \"تأتون بالبينة على مَن قَتَل\"، قالوا: ما لنا بينة، قال: \"فيحلفون لكم\"، قالوا: لا نرضى بأيمان اليهود، فكره رسول الله ﷺ أن يُعَطِّلَ دَمَه (^٤)، فوداه بمائة من إبل الصدقة (^٥) (^٦).\n_________\n(^١) الفضل بن دُكين.\n(^٢) أبو الهُذيل الكوفي.\n(^٣) أي: للذين، وهذا مثل قوله تعالى: ﴿وَخُضْتُمْ كَالَّذِي خَاضُوا﴾. قاله العيني في =\n⦗١٣٩⦘ = \"عمدة القاري\" [١٩/ ٣٤١]. ويمكن حمله على الحي الذي وجدوه عندهم. وفي نسخة (ل): للذين.\n(^٤) عُطِّلَ الشيء إذا أُهمِل، كل ما تُرِك ضياعًا فهو مُعَطَّلٌ ومُعْطَل. [لسان العرب (٩/ ٢٧١) مادة / عَطَل]. ورواية مسلم (يُبْطِل).\n(^٥) تقدم في حديث يحيى بن سعيد الأنصاري أن النبي ﷺ وداه من عنده. وفي حديث سعيد بن عبيد هذا أن النبي ﷺ وداه من إبل الصدقة. ووجه الجمع بينهما -وهو ما حكاه النووي عن الجمهور واختاره-: أنَّه اشتراها من إبل الصدقة بمال من عنده.\n[ينظر: شرح مسلم للنووى (١١/ ٢١٤)].\n(^٦) أخرجه مسلم [القسامة والمحاربين. . . / باب القسامة / ح ٥ (٣/ ١٢٩٤)] من طريق سعيد بن عبيد به، وساق من متنه طرفه الأوّل إلى قوله: \"فوجدوا أحدهم قتيلًا\"، ثمَّ قال: وساق الحديث. وقال فيه: فكره رسول الله ﷺ أن يبطل دمه فوداه مائة من إبل الصدقة. أهـ.\nقال البيهقي في \"المعرفة\". [٦/ ٢٥٩]: لم يسق مسلم متنه لمخالفته رواية يحيى بن =\n⦗١٤٠⦘ = سعيد الأنصاري. أهـ. ونقل عن الإمام مسلم أن رواية سعيد بن عبيد غلط، ويحيى بن سعيد أحفظ منه. وقد أوضح الإمام مسلم وجه غلط سعيد في كتابه \"التمييز\" [١٩١ - ١٩٤] وهو أنَّه تفرد بذكر طلب البينة من الأنصار.\nوقد جمع البيهقي بين رواية سعيد ويحيى بحمل طلب البينة التي في حديث سعيد على أيمان المدعين مع اللوث، كما فسره يحيى بن سعيد. ووجه آخر: أنَّه طالبهم بالبينة كما في رواية سعيد، فلما لم يكن عندهم بينة عرض عليهم الأيمان كما في رواية يحيى، فلما لم يحلفوا ردها على اليهود كما في الروايتين جميعًا. وهذا الوجه الثاني جمع الحافظ ابن حجر بين الروايتين في \"الفتح\" [١٢/ ٢٤٤].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب القسامة / ح ٦٨٩٨ (١٢/ ٢٣٩ - مع الفتح)]. عن أبي نعيم به. تامًّا كما رواه أبو عوانة.","vol":"13","page":138},{"text":"<span data-type='title' id=toc-947>باب ذكر الخبر الدال على أن القتيل إذا وُجِد بين ظهراني أعدائه طولبوا بديته، فإن حلفوا أنهم لم يقتلوه برؤوا، فإن لم يرض أولياء المقتول بأيمانهم [حلفوا] (^١) واستحقوا دية المقتول، فإن أبوا أن يحلفوا بطل دعواهم عليهم، ووداه الإمام من عنده بمائة من الإبل دفعة واحدة، / (^٢) وأن الذي يُحَلَّفُ: بالله الذي أنزل التوراة على موسى.</span>\n_________\n(^١) جاءت في حاشية (ل):.\n(^٢) (ل ٥/ ١٠٣ / ب).","vol":"13","page":140},{"text":"٦٤٧٦ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا ابن وهب (^٢)، أن مالكًا (^٣) حدثه عن أبي ليلى بن عبد الله بن عبد الرحمن بن سهل (^٤)، عن سهل بن أبي حَثْمة أنَّه أخبره رجال من كبراء قومه أنَّ عبد الله بن سهل ومُحَيَّصَة خرجا إلى خيبر من جَهْد أصابهم، فأُتِيَ مُحَيِّصَةُ فأُخبِر أنَّ عبد الله [بن سهل] قد قُتِل وطُرِح في فَقِير (^٥) أو عين. فأتى يهود، فقال: أنتم والله قتلتموه، فقالوا: والله ما قتلناه، فأقبل حتى قدم على قومه فذكر لهم ذلك، ثمَّ أقبل هو وأخوه حُوَيِّصة -وهو أكبر منه- وعبد الرحمن بن سهل، فذهب مُحَيِّصة يتكلم -وهو الذي كان بخيبر- فقال رسول الله ﷺ لمحيصة: \"كَبِّر كَبِّر\". يريد السن، فتكلم حُوَيِّصة قبلُ ثمَّ تكلم مُحَيِّصة. فقال رسول الله ﷺ: \"إمّا أن يَدُوا صاحبَكم وإمّا أن يُؤْذِنُوا بحرب\"، فكتب إليهم رسول الله ﷺ، فكتبوا: إنا والله ما قتلناه،\n⦗١٤٢⦘ فقال رسول الله ﷺ لحُوَيِّصة ومُحَيِّصة وعبد الرحمن: \"أتحلفون وتستحقون دم صاحبِكم؟ \"، فقالوا: لا. قال: \"أفتحلف لكم يهود؟ \". قالوا: ليسوا بمسلمين. فوداه رسول الله ﷺ من عنده، فبعث إليهم رسول الله ﷺ مائة ناقة حتى أُدخلت عليهم الدار.\nقال سهل: فلقد ركضتني منها ناقة (^٦).\nرواه مُطَرِّف عن مالك عن أبي ليلى بن عبد الله عن سهل بن أبي حثمة أنَّه أخبره هو ورجال من كبراء قومه (^٧) / (^٨).\n_________\n(^١) ابن مَيْسرة الصدفي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) الحديث في \"موطئه\" -برواية الليثي-[القسامة / باب تبرئة أهل الدم في القسامة / ح ١ (٢/ ٨٧٧)].\n(^٤) أبو ليلى. مختلف في اسمه. قال ابن عبد البر: أجمعوا على أنَّه ثقة. [التمهيد (٢٤/ ١٥٠). تهذيب التهذيب (١٢/ ٢١٥)]. وفي إسناد مسلم: حدثني أبو ليلى عبد الله بن عبد الرحمن بن سهل. وما عند أبي عوانة موافق لما في الموطأ.\n(^٥) قال مالك بعد سياق متن الحديث: الفقير هو البئر. [الموطأ (٢/ ٨٧٨)].\n(^٦) أخرجه مسلم من طريق بشر بن عمر الزهراني عن مالك به. [القسامة والمحاربين. . ./ باب القسامة /ح ٦ (٣/ ١٢٩٤)].\n(^٧) لم أقف على من وصله من طريق مطرف، وقد تابع مطرفًا الشافعيُّ [ترتيب المسند/ برقم (٣٧٩)]، وأبو مصعب الزهري [الموطأ -بروايته / برقم (٢٣٥٢)]، وعبد الله بن يوسف وإسماعيل ابن أبي أويس عند البخاري [الأحكام / باب كتاب الحاكم إلى عماله /ح ٧١٩٢ (١٣/ ١٩٦ - مع الفتح)]، وابن القاسم عند النسائيُّ في \"الكبرى\" [برقم (٦٩١٤)]، ومَعْن بن عيسى الأشجعي عند البيهقي في \"الكبرى\" [٨/ ١٢٦] وغيرهم. وهذا الخلاف على مالك حكاه ابن عبد البر في \"التمهيد\" [٢٤/ ١٥١].\nوقال -معلقًا على رواية ابن وهب ومن وافقه-: \"وليس في روايتهم ما يدلّ على سماع أبي ليلى من سهل بن أبي حثمة\" أهـ. ثمَّ قال بعد استيفاء الخلاف: \"وذلك كله -وإن اختلف لفظه- يدلّ على سماع أبي ليلى من سهل بن أبي حثمة\" أهـ. فكان أبا عوانة أورد هذا التعليق ليبين سماع أبي ليلى للحديث من سهل بن أبي حثمة. والله أعلم.\n(^٨) (ل ٥/ ١٠٤ /أ).","vol":"13","page":141},{"text":"٦٤٧٧ - حدثنا جعفر بن نوح الأذَني (^١)، قال: حدثنا محمَّد بن عيسى بن الطَّبَّاع (^٢)، قال: حدثنا أبو معاوية (^٣)، عن الأعمش، عن عبد الله بن مُرَّة (^٤)، عن البراء بن عازب \"أنَّ رسول الله ﷺ حَلَّف يهوديًّا: بالله الذي أنزل التوراة على موسى ﵇\" (^٥).\n_________\n(^١) هو جعفر بن محمَّد بن نوح الأَذَني.\n(^٢) هو محمَّد بن عيسى بن نَجِيْح البغدادى، أبو حفص ابن الطَّبَّاع، نزيل أَذَنَة. والطباع -بفتح الطاء المهملة والباء الموحدة المشددة، وفي آخرها العين-[الأنساب (٤/ ٤١)].\n(^٣) محمَّد بن خازم الضرير الكوفي.\n(^٤) الهمْداني الخارِفي -بمهملة وراء وفاء- كذا في \"التقريب\"- الكوفي.\n(^٥) هذا الحديث مختصر من الحديث الذي أخرجه مسلم [الحدود/ باب رجم اليهود أهل الذمة في الزنا/ ح ٢٨ (٣/ ١٣٢٧)] من طريق أبي معاوية به. وفيه قصة اليهودي الذي مُرَّ به على النبي ﷺ مُحَمَّم مجلودٌ. . .، فدعا النبي ﷺ رجلًا من علمائهم، فقال: \"أَنشُدُك بالله الذي أنزل التوراة على موسى أهكذا تجدون حدَّ الزنى في كتابكم\". . . الحديث. يأتي عند أبي عوانة [برقم / ٦٧٥٣].\nوأخرجه مختصرًا هكذا ابن ماجه [الأحكام / بابٌ بما يستحلف أهل الكتاب / ح ٢٣٢٧ (٢/ ٧٨٠)] من طريق أبي معاوية به.","vol":"13","page":143},{"text":"باب ذكر الخبر المبيِّن أن القسامة كانت في الجاهلية، فقضى بها رسول الله ﷺ وأقرها على ما كانت.","vol":"13","page":144},{"text":"٦٤٧٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب (^١)، عن أبي سلمة بن عبد الرحمن (^٢) وسليمان بن يسار (^٣) -مولى ميمونة زوج النبي ﷺ عن رجل من أصحاب رسول الله ﷺ من الأنصار: \"أنَّ رسول الله ﷺ أَقَرَّ القَسَامة على ما كانت عليه في الجاهلية\" (^٤).\n_________\n(^١) الإسناد إلى هنا تقدم / برقم (٦٣٢٩).\n(^٢) ابن عوف الزهري المدني. قيل اسمه: عبد الله، وقيل: إسماعيل، وقيل: اسمه كنيته.\n(^٣) الهلالي المدني.\n(^٤) أخرجه مسلم من طرق ابن وهب به. [القسامة والمحاربين. . ./ باب القسامة /ح ٧ (٣/ ١٢٩٥)]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":144},{"text":"٦٤٧٩ - أخبرني العباس بن الوليد بن مَزْيَد العُذْرِي (^١)، قال: حدثني أبي (^٢)، قال: حدثنا الأوزاعي (^٣)، قال: حدثني الزهري، عن أبي سلمة [بن عبد الرحمن] وعن سليمان بن يسار، عن أُناس من أصحاب رسول الله ﷺ قالوا: \"إنَّ القَسَامة كانت\n⦗١٤٥⦘ في الجاهلية فأقرها رسول الله ﷺ على ما كانت في الجاهلية، وقضى بها رسول الله ﷺ بين ناس من الأنصار في قتيل ادعوه على اليهود\" (^٤).\n_________\n(^١) -بضم المهملة وسكون المعجمة- أبو الفضل البَيروتي -بفتح الموحدة، وآخره مثناة. ومزيد -بفتح الميم وسكون الزاي وفتح المثناة التحتانية. كذا في \"التقريب\".\n(^٢) الوليد بن مزيد العذري، أبو العباس البيروتي.\n(^٣) عبد الرحمن بن عمرو.\n(^٤) في (ل): يهود.","vol":"13","page":144},{"text":"٦٤٨٠ - حدثنا أبو داود الحراني، قال: حدثنا أيوب بن خالد (^١)، قال: حدثنا الأوزاعي، قال: حدثني الزهري. بإسناده، مثله سواء.\n_________\n(^١) الجهني، أبو عثمان الحراني.","vol":"13","page":145},{"text":"٦٤٨١ - حدثنا عباس الدُّوْرِي (^١)، قال: حدثنا يعقوب بن إبراهيم بن سعد (^٢)، قال: حدثنا (^٣) أبي، عن صالح (^٤)، عن ابن شهاب، أن أبا سلمة بن عبد الرحمن وسليمان بن يسار/ (^٥) أخبراه عن أُناس من الأنصار \"أنَّ القَسَامة كانت في الجاهلية فأقرها رسول الله ﷺ[في الإِسلام] على ما كانت عليه في الجاهلية، وقضى رسول الله ﷺ بين أُناس من الأنصار في قتيل ادَّعُوه على اليهود بالقَسَامة\" (^٦).\n_________\n(^١) هو عباس بن محمَّد الدوري.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري، أبو يوسف المدني، نزيل بغداد.\n(^٣) في (ل): حدثني.\n(^٤) ابن كيسان المدني.\n(^٥) (ل ٥/ ١٠٤ / ب).\n(^٦) أخرجه مسلم من طريق يعقوب بن إبراهيم بن سعد به. دون سياق متنه. [الموضع =\n⦗١٤٦⦘ = الأوّل /ح ٨].","vol":"13","page":145},{"text":"٦٤٨٢ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثنا (^١) عُقَيْل، عن ابن شهاب (^٢)، أنَّ (^٣) أبا سلمة بن عبد الرحمن وسليمان بن يسار عن أُناس من الأنصار من أصحاب النبي ﷺ بمثله (^٤).\n_________\n(^١) في (ل): عن.\n(^٢) الإسناد إلى هنا تقدم / برقم (٦٣٣٠).\n(^٣) في (ل): عن أبي سلمة وسليمان بن يسار عن أُناس. . .\n(^٤) أخرجه مسلم من طريق ابن شهاب به، كالسابق.","vol":"13","page":146},{"text":"٦٤٨٣ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، عن عبد الرزاق (^٢)، عن ابن جريج (^٣)، قال: حدثني ابن شهاب -في القَسَامة في الدم، فقال: كانت القَسَامة في الجاهلية- عن أبي سلمة بن عبد الرحمن وسليمان بن يسار، عن رجال من أصحاب النبي ﷺ من الأنصار \"أن النبي ﷺ أَقَرَّها على ما كانت عليه في الجاهلية، وقضى بها بين ناس من الأنصار في قتيل ادعوه على اليهود\" (^٤).\n_________\n(^١) الدَّبَري.\n(^٢) الحديث في \"مصنفه\" [العقول / باب القسامة /ح ١٨٢٥٤) (١٠/ ٢٨)].\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) أخرجه مسلم من طريق عبد الرزاق به، دون سياق متنه كاملا. [الموضع الأوّل /ح ٨].","vol":"13","page":146},{"text":"٦٤٨٤ - ز- حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، عن أبي سلمة وسليمان بن يسار، عن رجال من أصحاب النبي ﷺ من الأنصار أنَّ النبي ﷺ قال ليهود، وبدأ بهم: \"أيحلف منكم خمسون\"؟ فأبوا، فقال للأنصار: \"أتحلفون\"؟ فقالوا: نحلف على الغيب يا رسول الله! فجعلها رسول الله ﷺ دِيَةً على يهود؛ لأنه وُجِد بين أظهرهم (^٢) / (^٣).\n_________\n(^١) الحديث في \"مصنفه\" [الموضع السابق/ ح ١٨٢٥٢ (١٠/ ٢٧)].\n(^٢) أخرجه البيهقي في \"السنن الكبرى\" من طريق الحسن بن علي عن عبد الرزاق به. إلا أنَّه قال فيه \"عن رجال من الأنصار\" ولم يقل: \"من أصحاب النبي ﷺ\". ثمَّ قال البيهقي: وهذا مرسل بترك الذين حدثوهما. وهو يخالف الحديث المتصل في البداية بالقسامة (أي: فيمَنْ يبدأ بها) وفي إعطاء الدية، والثابت عن النبي ﷺ أنَّه وداه من عنده. وقد خالفه ابن جريج [كما في الطريق السابقة عند المصنف] وغيره في لفظه. [القسامة/ باب أصل القسامة والبداية فيها مع اللوث بأيمان المدعي (٨/ ١٢١ - ١٢٢)]. وكذلك رجح الإمام مسلم في كتابه \"التمييز\" [١٩٤]-بعد الإشارة إلى هذا الخلاف المذكور في الموضعين -حديثَ بشير بن يسار [المتقدم برقم/ ٦٤٦٧] وفيه البداية بالأنصار في القسامة، وأنه ﷺ وداه من عنده.\n(^٣) (ل ٥/ ١٠٥ /أ).","vol":"13","page":147},{"text":"<span data-type='title' id=toc-949>أبواب في المماليك والتشديد في ضربهم، وأن كفارة الرجل إذا ضرب مملوكه أن يعتقه.</span>","vol":"13","page":148},{"text":"٦٤٨٥ - ذكر أحمد بن سعيد الدارمي (^١) ح وحدثني يحيى بن موسى الخياط (^٢)، قال: حدثنا إسحاق بن إبراهيم الحنظلي (^٣)، قالا: حدثنا النَّضْر بن شُمَيْل (^٤)، قال: أخبرنا شعبة، عن فِرَاس (^٥)، قال: سمعت ذَكْوان (^٦)، عن زَاذَان [أبي عمر] (^٧) أنَّ ابن عمر دعا بعبد [له] فنظر إلى أُثْرةٍ (^٨) في ظهره، فقال: أوجعتك؟ قال: لا، قال: أنت عتيق لوجه الله، ثمَّ أخذ ابن عمر شيئًا من الأرض، فقال: ما لي فيه من الأجر\n⦗١٤٩⦘ ما يزن هذه، إني سمعت رسول الله ﷺ يقول: \"من ضرب عبده حَدًّا لم يأتِهِ فكفارته أَنْ يَعْتِقَهُ\" (^٩).\n_________\n(^١) هو أحمد بن سعيد بن صخر الدارمي، أبو جعفر السَّرَخْسي، وهو شيخ لأبي عوانة.\nولم أقف على من وصل الحديث من طريقه.\n(^٢) ويحتمل: الحفاظ أو الخباط. ولم أظفر به في كتب التراجم ولا في كتب الأنساب.\n(^٣) هو إسحاق بن إبراهيم بن مخلد، أبو محمَّد ابن راهُوْيَه المروزي.\n(^٤) المازني، أبو الحسن النَحْوي البصري، نزيل مرو.\n(^٥) -بكسر أوله وبمهملة- ابن يحيى الهمْداني الخَارفي-بمعجمة وفاء، كما في \"التقريب\"- أبو يحيى الكوفي المُكْتِب.\n(^٦) السَمَّان، أبو صالح الزيات.\n(^٧) ويقال: أبو عبد الله، الكندي مولاهم.\n(^٨) قال الأصمعي: الأُثْر -بضم الهمزة- الجرح وغيره في الجسد يبرأُ ويبقى أَثَرُهُ. [لسان العرب (١/ ٧١) مادة / أَثَرَ].\n(^٩) أخرجه مسلم من طريق شعبة به. وزاد: \"أو لطمه\". [الأيمان / باب صحبة المماليك، كفارة من لطم عبد هـ / ح ٣٠ (٣/ ١٢٧٩)].","vol":"13","page":148},{"text":"٦٤٨٦ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا سفيان (^٣)، عن فِرَاس، عن أبي صالح، عن زاذان، أنَّ ابن عمر أعتق غلامًا له، فقال: ما لي من الأجر في عِتقه مثل هذا -وتناول شيئًا من الأرض- سمعت رسول الله ﷺ يقول: \"من لَطَم غلامه فكفارته عتقه\" (^٤).\nرواه غندر عن شعبة (^٥).\n_________\n(^١) هو أحمد بن محمَّد بن عبيد الله بن أبي رجاء الثَّغْري.\n(^٢) ابن الجراح الرُّؤاسي.\n(^٣) ابن سعيد الثوري.\n(^٤) أخرجه مسلم من طريق وكيع وعبد الرحمن بن مهدي به، دون سياق متنه، إلا أنَّه قال: أما حديث ابن مهدي فذكر فيه \"حدًّا لم يأته\". وفي حديث وكيع \"من لطم عبده\" ولم يذكر الحد. أهـ. [الموضع السابق]. وفي هذا الحديث من أنواع العلو المساواة والبدل.\n(^٥) وصله مسلم عن محمَّد بن المثنى وابن بشار كلاهما عنه عن شعبة عن فراس به.\n[الموضع السابق].","vol":"13","page":149},{"text":"٦٤٨٧ - حدثنا [أبو العباس، الغَزِّي (^١)، قال: حدثنا\n⦗١٥٠⦘ الفريابي (^٢)، قال: حدثنا سفيان، عن فِرَاس، عن أبي صالح -وهو ذكوان-، عن زاذان، قال: كنت عند ابن عمر فدعا مملوكًا له فأعتقه، ثمَّ رفع شيئًا من الأرض، فقال: ما لي فيه من الأجر *مثل* ما يزن هذا -أو ما يساوي هذا- ثمَّ قال: سمعت رسول الله ﷺ يقول: \"من ضرب مملوكًا له حدًّا ولطمه (^٣) فكفارته عتقه\"/ (^٤).\n_________\n(^١) عبد الله بن محمَّد بن عمرو.\n(^٢) محمَّد بن يوسف بن واقد.\n(^٣) في (ل): أو لطمه.\n(^٤) (ل ٥/ ١٠٥/ ب).","vol":"13","page":149},{"text":"٦٤٨٨ - حدثنا عباس بن محمَّد [الدوري]، وأبو شيبة [بن أبي بكر] بن أبي شيبة (^١)، قالا: حدثنا ثابت بن محمَّد (^٢)، قال: حدثنا سفيان. بإسناده *نحوه*، وقال: سمعت النبي ﷺ يقول: \"من ضرب مملوكًا له حدًّا لم يأته أو لَطَمَه، فكفارته أن يعتقه\".\nقالا جميعًا: \"أو لَطَمَه\".\n_________\n(^١) هو إبراهيم بن عبد الله بن محمَّد بن إبراهيم بن عثمان بن خُواستي العَبْسي مولاهم، الكوفي.\nقال أبو حاتم: صدوق. ووثقه الخليلي ومسلمة بن قاسم. قال ابن حجر: \"وأغرب ابن القطان فزعم أنَّه ضعيف، وكأنه اشتبه عليه بجده\". [تهذيب التهذيب (١/ ١٣٦)].\n(^٢) الشيباني، ويقال: الكِناني، أبو محمَّد -ويقال: أبو إسماعيل- الكوفي العابد.","vol":"13","page":150},{"text":"٦٤٨٩ - حدثنا عمار بن رجاء (^١)، قال: حدثنا\n⦗١٥١⦘ قَبِيصة (^٢)، قال: حدثنا سفيان بإسناده: سمعت رسول الله (^٣) ﷺ يقول: \"من ضرب عبدًا *مملوكًا* له حدًّا لم يأته أو لَطَمَه فكفارته أن يعتقه\".\n_________\n(^١) التَّغْلِبي.\n(^٢) -بفتح أوله وكسر الموحدة- ابن عقبة بن محمَّد بن سفيان السُّوائي -بضم المهملة وتخفيف الواو والمد، كذا في \"التقريب\"- أبو عامر الكوفي: وثقه الإمام أحمد ويحيى بن معين وابن سعد والعجلي وابن حبَّان، وقال النسائيّ: ليس به بأس. أهـ. وقد تكلم غير واحد في سماعه من سفيان لكونه جالسه صغيرًا. ومع ذلك قال أبو حاتم: هو صدوق، لم أرَ من المحدثين من يحفظ ويأتي بالحديث على لفظ واحدٍ لا يغيره سوى قبيصة وأبي نعيم في حديث الثوري. أهـ. وقال قبيصة: جالست الثورى وأنا ابن ست عشرة سنة ثلاث سنين. أهـ. ورواية قبيصة عن سفيان عند الجماعة، إلا أنَّ أحاديثه عن سفيان عند البخاري تابعه عليها غيره على ما قال ابن حجر في \"هدي الساري\" [ص / ٤٥٨]. وكذلك حديثه هنا عن سفيان تابعه عليه غيره. توفي سنة خمس عشرة ومائتين. [طبقات ابن سعد (٦/ ٤٠٣). الجرح والتعديل (٧/ ١٢٦). ثقات العجلي (٢/ ٢١٥). تهذيب الكمال (٢٣/ ٤٨١)].\n(^٣) في (ل): النبي.","vol":"13","page":150},{"text":"٦٤٩٠ - حدثنا أحمد بن مسعود المقدسي (^١)، قال: حدثنا الهيثم بن جميل (^٢) [ح] وحدثنا أبو أُميَّة (^٣)، قال: حدثنا [عبد الملك بن واقد] [¬*] (^٤) ح\n⦗١٥٢⦘ وحدثنا الصَّغَاني (^٥)، قال: حدثنا خَلَف بن هشام (^٦)، قالوا: حدثنا أبو عوانة (^٧)، عن فِرَاس، عن أبي صالح، عن زَاذَان، قال: كنت عند ابن عمر -وذكر الحديث- وقال: سمعت النبي ﷺ يقول: \"من لَطَم مملوكه أو ضربه حدًّا لم يأته فكفارته عتقه\" (^٨).\nحديث الهيثم وخلف واحد.\nوأما حديث عبد الملك: \"من ضرب غلامه حدًّا لم يأته فكفارته عتقه\".\n[رواه عبد الرحمن (^٩) عن سفيان بنحوه (^١٠).\nورواه وكيع عن سفيان (^١١)].\n_________\n(^١) أبو عبد الله الخياط.\n(^٢) البغدادي، نزيل أنطاكي.\n(^٣) محمَّد بن إبراهيم بن مسلم.\n(^٤) لم أقف له على ترجمة.\n(^٥) محمَّد بن إسحاق بن جعفر.\n(^٦) البَزَّار -بفتح أوله، والزاي المشددة، وبعد الألف راء [كذا في توضيح المشتبه (١/ ٤٨٤ - ٤٨٥)]- البغدادي، أبو محمَّد المقرئ.\n(^٧) الوضاح بن عبد الله اليشكري.\n(^٨) أخرجه مسلم من طريق أبي عوانة. وقد ساق متنه كاملا، وليس فيه عبارة \"حدًّا لم يأته\" [الموضع الأوّل /ح ٢٩ (٣/ ١٢٧٨)].\n(^٩) ابن مهدي.\n(^١٠) وصله مسلم عن محمَّد بن المثنى عنه. [الموضع الأوّل].\n(^١١) وصله أبو عوانة نفسه كما تقدم [برقم / ٦٤٨٦].\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في الأصل وإتحاف المهرة (٩٤٤٦)، ولعل صوابه: أحمد بن عبد الملك بن واقد، فهو الذي يروي عن أبي عوانة اليشكري، ويروي عنه أبو أمية، وانظر الأحاديث التالية: (٩٤٤، ٨٠٥٦، ١١٨٦٥).","vol":"13","page":151},{"text":"٦٤٩١ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا أبو حذيفة (^١)، قال: حدثنا سفيان (^٢)، عن سلمة بن كُهَيْل (^٣)، عن معاوية بن سُويد بن مُقَرِّن، (عن أبيه) (^٤) قال: كنا معشر بني مُقَرِّن سبعة، وكان بيننا (^٥) خادم يخدمنا فلطمه رجل منا، فقال رسول الله ﷺ: \"اعتقوها\". فقيل له: إنه ليس لنا خادم غيرها. فقال: \"لتخدمكم حتى / (^٦) تستغنوا عنها ثمَّ اعتقوها\" (^٧).\nرواه ابن نمير (^٨) عن الثوري، قال: فلطمتها (^٩).\n_________\n(^١) موسى بن مسعود النَّهدي -بفتح النون- البصري.\n(^٢) الثوري.\n(^٣) الحضرمي، أبو يحيى الكوفي.\n(^٤) ساقطة من النسختين، استدركتها من \"إتحاف المهرة\" [٦/ ١٦٠].\n(^٥) في (ل): لنا.\n(^٦) (ل ٥/ ١٠٦ /أ).\n(^٧) أخرجه مسلم من طريق سفيان به، وذكر في أوله قصة. [الأيمان / باب صحبة المماليك، كفارة من لطم عبده / ح ٣١ (٣/ ١٢٧٩)].\n(^٨) عبد الله بن نمير الهمْداني.\n(^٩) وصله مسلم عن محمَّد بن عبد الله بن نمير عن أبيه.","vol":"13","page":153},{"text":"٦٤٩٢ - حدثنا أبو المثنى معاذ بن المُثَنَّى (^١)، قال: حدثني\n⦗١٥٤⦘ أبي (^٢)، قال: حدثني أبي (^٣) ح وحدثنا الوَكِيعي (^٤)، قال: حدثنا عبيد الله بن معاذ (^٥)، قال: حدثنا أبي، قال: حدثنا شعبة، عن حصين بن عبد الرحمن (^٦)، عن هلال بن يِساف (^٧)، عن سويد بن مُقَرِّن، قال: \"*لقد* رأيتُني سابعَ سبعة من إخوتي ما لنا خادم إلَّا واحد، فلطمه أحدنا، فأمر رسول الله ﷺ (^٨) بعتقه\" (^٩).\n_________\n(^١) -بضم الميم وفتح المثلثة وتشديد النون مصغرًا، كذا في \"التقريب\"- ابن معاذ بن =\n⦗١٥٤⦘ = معاذ بن نصر بن حسان العنبري.\n(^٢) المثنى بن معاذ بن معاذ بن نصر بن حسان العنبري. أخو عبيد الله.\n(^٣) معاذ بن معاذ بن نصر بن حسان العنبري. أبو المثنى البصري.\n(^٤) هو إبراهيم بن أحمد بن عمر الوكيعي، أبو إسحاق البغدادي: أحسن القول فيه عبد الله بن أحمد، ووثقه الدارقطني. [انظر: تاريخ بغداد ٦/ ٥ - ٦ / ترجمة ٣٠٣٤].\n(^٥) ابن معاذ بن نصر بن حسان العنبري، أبو عمرو البصري.\n(^٦) السُّلَمي، أبو الهذيل الكوفي.\n(^٧) -بكسر التحتانية ثمَّ مهملة ثمَّ فاء، كذا في \"التقريب\"- الأشجعي مولاهم الكوفي.\n(^٨) في (ل): النبي.\n(^٩) أخرجه مسلم من طريق ابن أبي عديّ عن شعبة به، وذكر القصة التي في الرواية التالية ولم يسق المتن. [الموضع السابق / ح ٣٢ (٣/ ١٢٨٠)].","vol":"13","page":153},{"text":"٦٤٩٣ - حدثنا أبو حميد مولى بني هاشم (^١)، قال: حدثنا حجاج بن محمَّد (^٢)، عن شعبة، عن حصين، عن هلال بن يِساف، قال: \"كنَّا نبيع\n⦗١٥٥⦘ البَزَّ (^٣) في دار سويد بن مُقَرِّن. فخرجت جارية له، فقال (^٤) لرجل شيئًا، فلطمها، فرأى ذلك سويد بن مقرن، فقال: ألطمت وجهها؟! لقد رأيتُني سابعَ سبعة مع رسول الله ﷺ وما لنا إلَّا خادم واحد (^٥)، فلطمها أحدنا، فأمرنا رسول الله ﷺ أن نَعْتِقَها\".\n_________\n(^١) عبد الله بن محمَّد بن تميم المصيصي.\n(^٢) الأعور المصيصي.\n(^٣) الثياب، وقيل: ضرب من الثياب. [لسان العرب (١/ ٣٩٨). مادة: بزز].\n(^٤) كذا في النسختين.\n(^٥) كذا في النسختين. وفي صحيح مسلم: \"ما لنا خادم إلا واحدة\".","vol":"13","page":154},{"text":"٦٤٩٤ - حدثنا إبراهيم بن مرزوق (^١)، قال: حدثنا وهب بن جرير (^٢)، قال: حدثنا شعبة، عن محمَّد بن المنكدر (^٣) - قال: سألني عن اسمي فقلت: شعبة. فقال: - حدثنا أبو شعبة (^٤) قال: \"لطم رجل وجه خادم له عند سويد بن مُقرِّن، فقال سويد: ألم تعلم أن الصورة محرمة؟ لقد رأيتُني وأنا سابعُ [سبعةِ] إخوة مع رسول الله ﷺ، وما لنا إلَّا خادم واحد، فلطم أحدنا وجهه، فأمره النبي ﷺ أن يَعْتِقَه\" (^٥).\n_________\n(^١) ابن دينار الأموي مولاهم.\n(^٢) ابن حازم الأزدي.\n(^٣) ابن عبد الله بن الهُدَير -بالتصغير- التيمي المدني.\n(^٤) مولى سويد بن مقرن المزني. ذكره ابن حبَّان في \"الثقات\" [٥/ ٥٧٢]. وقال ابن حجر في \"التقريب\" [٨١٦٠]: مقبول.\n(^٥) أخرجه مسلم من طريق وهب بن جرير به. دون سياق متنه [الموضع الأوّل/ ح ٣٣ =\n⦗١٥٦⦘ = (٣/ ١٢٨٠)].","vol":"13","page":155},{"text":"٦٤٩٥ - حدثنا يونس بن حبيب وعمار (^١)، قالا: حدثنا أبو داود (^٢)، قال: حدثنا شعبة، قال: قال / (^٣) لي محمَّد بن المنكدر: ما اسمك؟ قال: قلت: شعبة. فقال (^٤): حدثني أبو شعبة -وكان لطيفًا (^٥) - عن سويد بن مُقَرِّن المزني \"أنَّه رأى رجلًا لطم غلامًا، فقال: أما علمت أن الصورة محرمة؟ لقد رأيتُنا *سابع* سبعة إخوة على عهد رسول الله (^٦) ﷺ ما لنا إلَّا خادم، فلطمه أحدنا، فأمره رسول الله ﷺ أن يَعْتِقَه\".\nرواه عبد الصمد (^٧) عن شعبة فقال: أبو شعبة العراقي (^٨).\n⦗١٥٧⦘ ورواه ابن إدريس (^٩) وابن عيينة عن حصين (^١٠).\n_________\n(^١) ابن رجاء التَّغْلِبي الأَسْتَراباذي.\n(^٢) الطيالسي.\n(^٣) (ل ٥/ ١٠٦ / ب).\n(^٤) في (ل): قال.\n(^٥) القائل لهذه العبارة شعبة، يصف بها محمَّد بن المنكدر، والله أعلم. وهي غير موجودة عند مسلم.\n(^٦) في (ل): النبي.\n(^٧) ابن عبد الوارث العنبري.\n(^٨) وصله مسلم عن عبد الوارث بن عبد الصمد عن أبيه.\n(^٩) وهو عبد الله بن إدريس الأودي.\n(^١٠) ابن عبد الرحمن عن هلال بن يِساف، كرواية شعبة المتقدمة [برقم / ٦٤٩٢]. وقد وصل رواية ابن إدريس مسلم عن أبي بكر بن أبي شيبة وابن نمير عنه [الموضع الأوّل / ح ٣٢]. وأما رواية ابن عيينة فلم أقف على من وصلها.","vol":"13","page":156},{"text":"٦٤٩٦ - حدثنا محمَّد بن عبيد الله *بن* المنادي، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن الأعمش، عن إبراهيم التيمي (^١)، عن أبيه، عن أبي مسعود -يعني الأنصاري (^٢) - أنَّه كان يضرب غلامًا له، فقال له النبي ﷺ: \"*أما* واللهِ: للهُ أقدر عليك منك عليه\"، قال: فإني أعتقه لوجه الله (^٣).\nرواه غندر عن شعبة (^٤).\n_________\n(^١) هو إبراهيم بن يزيد بن شريك بن طارق التيمي، أبو أسماء الكوفي العابد.\n(^٢) هو عقبة بن ثعلبة بن عمرو الخزرجي ﵁.\n(^٣) أخرجه مسلم من طريق غندر عن شعبة به. [الأيمان / باب صحبة المماليك، وكفارة من لطم عبد هـ / ح ٣٦ (٣/ ١٢٨١)].\n(^٤) وصله مسلم عن بشر بن خالد عنه. [الموضع السابق].","vol":"13","page":157},{"text":"٦٤٩٧ - حدثنا وحشي محمَّد بن محمَّد بن مصعب الصوري، قال: حدثنا مُؤَمَّل بن إسماعيل (^١)، قال: حدثنا سفيان، عن الأعمش، عن إبراهيم\n⦗١٥٨⦘ التيمي، عن أبيه، عن أبي مسعود الأنصاري قال: كنت أضرب مملوكًا لي فسمعت من خلفي قائلًا يقول: \"اعلم أبا مسعود\"، فالتفتُّ فإذا أنا برسول الله ﷺ (^٢) فقال: \"للهُ أقدر عليك منك عليه\" (^٣).\nرواه عبد الرزاق عن الثوري (^٤)، وعفان عن أبي عوانة (^٥)، وعبد الواحد عن الأعمش (^٦).\n_________\n(^١) البصري، أبو عبد الرحمن، نزيل مكة. ومُؤَمَّل -بوزن محمَّد، بهمزة- كذا في \"التقريب\" [٧٠٢٩].\n(^٢) (ل ٥/ ١٠٧ /أ).\n(^٣) أخرجه مسلم [الموضع السابق /ح ٣٤] من طريق سفيان الثوري بإسناده. دون سياق متنه. إلا أنَّه أحال على حديث عبد الواحد بن زياد وفيه -بعد قوله فإذا أنا برسول الله ﷺ فألقيت السوط من يدي. وقال في آخر الحديث: فقلت: لا أضرب مملوكًا بعده أبدًا.\n(^٤) وصله مسلم عن محمَّد بن رافع عنه. [الموضع الأوّل /ح ٣٤].\n(^٥) وصله مسلم عن أبي بكر بن أبي شيبة عنه. [الموضع الأوّل /ح ٣٤].\n(^٦) وصله مسلم عن أبي كامل الجحدري عنه. [الموضع الأوّل /ح ٣٤ (٣/ ١٢٨٠)].","vol":"13","page":157},{"text":"<span data-type='title' id=toc-950>[باب] بيان التشديد في قذف الرجل مملوكه وضربه، والدليل على أنه لا يُحَدُّ في قذفه، ويُحَدُّ يوم القيامة ويقاد منه</span>","vol":"13","page":159},{"text":"٦٤٩٨ - حدثنا أبو حاتم الرازي (^١)، قال: حدثنا عبيد الله بن موسى (^٢)، قال: أخبرنا الفضيل بن غزوان (^٣)، عن عبد الرحمن بن أبي نُعْم (^٤)، عن أبي هريرة عن النبي ﷺ قال: \"من قذف مملوكه بالزنا وهو بريء أُقيم عليه الحَدُّ يومَ القيامة\" (^٥).\n_________\n(^١) محمَّد بن إدريس بن المنذر.\n(^٢) العبسي.\n(^٣) ابن جرير الضبي مولاهم، أبو الفضل الكوفي.\n(^٤) البَجَلي، أبو الحكم الكوفي العابد.\n(^٥) أخرجه مسلم من طريق الفضيل به. وفيه زيادة: \"إلا أن يكون كما قال\". [الأيمان / باب التغليظ على من قذف مملوكه بالزنى /ح ٣٧ (٣/ ١٢٨٢)]. وهكذا سائر الطرق التالية يلتقي فيها أبو عوانة مع مسلم في فضيل.\nوالحديث أخرجه البخاري أيضًا. [الحدود/ باب قذف العبيد/ ح ٦٨٥٨ (١٢/ ١٩٢ - مع الفتح)].","vol":"13","page":159},{"text":"٦٤٩٩ - حدثنا أحمد بن محمَّد بن أبي بكر المُقَدَّمي (^١)، قال: حدثنا علي بن المديني (^٢)، قال: حدثنا يحيى بن سعيد (^٣)، عن فضيل بن غزوان،\n⦗١٦٠⦘ عن (^٤) ابن أبي نُعْم قال: حدثني أبو هريرة قال: حدثنا أبو القاسم ﷺ نبي التوبة (^٥) قال: \"من قذف مملوكه وهو بريء مما قال أقام عليه الحد يوم القيامة، إلَّا أن يكون كما قال\".\n_________\n(^١) بضم الميم وفتح القاف وتشديد الدال المهملة، كذا في \"الأنساب\" للسمعاني [٥/ ٣٦٤].\n(^٢) هو علي بن عبد الله بن جعفر بن نجيح السعدي مولاهم، أبو الحسن.\n(^٣) القطان.\n(^٤) في (ل): قال حدثنا.\n(^٥) في (ل): نبي التوبة ﷺ.","vol":"13","page":159},{"text":"٦٥٠٠ - حدثنا أبو أُمية (^١)، قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، بإسناده، مثله: \"إلَّا أن يكون كما قال\" (^٢) / (^٣).\n[و] رواه ابن نمير وكيع وإسحاق الأزرق عن فضيل (^٤).\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) أخرجه أحمد في \"المسند\" [٢/ ٤٩٩ - ٥٠٠] عن إسحاق بن يوسف عن فضيل به.\nولم يذكر ابن حجر في \"إطراف المسند\" [٧/ ٣٣٩] سوى هذا الإسناد.\n(^٣) (ل ٥/ ١٠٧ /ب).\n(^٤) وصل رواياتهم مسلم. [الموضع الأوّل]. فرواية ابن نمير وصلها عن أبي بكر بن أبي شيبة عنه. ورواية وكيع وصلها عن أبي كريب عنه. ورواية إسحاق وصلها عن زهير بن حرب عنه.","vol":"13","page":160},{"text":"٦٥٠١ - حدثنا الصَّغَاني (^١)، قال: حدثنا إسماعيل بن أَبان الوراق (^٢)، قال: حدثني موسى بن محمَّد الأنصاري (^٣)، عن فضيل [بن غزوان]، بمثله:\n⦗١٦١⦘ \"أُقيم عليه الحد يوم القيامة\".\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) الأزدي.\n(^٣) وثقه ابن معين، وقال أبو حاتم: لا بأس به، وذكره ابن حبَّان في \"الثقات\" [الجرح =\n⦗١٦١⦘ = والتعديل (٨/ ١٦٠). ثقات ابن حبَّان (٧/ ٤٥٦)].","vol":"13","page":160},{"text":"٦٥٠٢ - حدثنا محمَّد بن (إبراهيم) (^١) الصوري الضرير (^٢) -بأنطاكية-، قال: حدثنا مُؤَمَّل بن إسماعيل، قال: حدثنا سفيان (^٣) عن فضيل *بن غزوان*، بهذا الإسناد: \"من قذف مملوكه وهو بريء (^٤)، جلد له الحد يوم القيامة\".\n_________\n(^١) في (ك) إسماعيل. والتصويب من (ل).\n(^٢) اسم جده كثير، يكنى أبا الحسن. ذكره ابن حبَّان في \"الثقات\" [٩/ ١٤٤]. وأورد له الذهبي في \"الميزان\" [٣/ ٤٤٩] خبرًا باطلًا في ذكر المهدي.\n(^٣) ابن سعيد الثوري.\n(^٤) قوله: \"وهو بريء\". ليس عند مسلم. لكنه بمعنى: \"إلا أن يكون كما قال\".","vol":"13","page":161},{"text":"<span data-type='title' id=toc-951>[باب] بيان الخبر الموجب إطعام الرجل مملوكه وأجيره مما يأكل، ويُلْبِسهما مما يلبس، والنهي عن استعمالهما ما لا يطيقان، وأن يُعيِّر صاحبه بأمه أو أبيه </span>(^١).\n_________\n(^١) في (ل): وأبيه.","vol":"13","page":162},{"text":"٦٥٠٣ - حدثنا الحسن بن عفان [العامري] (^١)، قال: حدثنا ابن نمير (^٢)، عن الأعمش، عن مَعْرُوْر (^٣) قال: لقينا أبا ذر (^٤) بالرَبَذَة (^٥) وعليه ثوب وعلى غلامه مثله، فقال له الرجل (^٦): يا أبا ذر لو أخذت هذا الثوب من غلامك فلبسته فكانت عليك، وكسوت غلامك ثوبًا آخر، فقال: إن رسول الله ﷺ قال: \"هم إخوانكم، جعلهم الله تحت أيديكم، فمن كان أخوه تحت يديه فليطعمه مما يأكل، وليكسه مما يلبس، ولا يكلفه\n⦗١٦٣⦘ ما يغلبه، فإن كلفه فليعنه\" (^٧).\n_________\n(^١) هو الحسن بن علي بن عفان.\n(^٢) عبد الله بن نمير الهمداني.\n(^٣) -بفتح أوله وسكون العين المهملة وضم الراء وسكون الواو تليها راء ثانية-[توضيح المشتبه (٨/ ٢١٢)]. ابن سويد الأسدي، أبو أمية الكوفي.\n(^٤) جندب بن جنادة ﵁.\n(^٥) -بفتح أوله وثانيه وذال معجمة مفتوحة أيضًا- من قرى المدينة على ثلاثة أيام. وبها قبر أبي ذر ﵁. [معجم البلدان (٣/ ٢٧)].\n(^٦) في (ل): رجل.\n(^٧) أخرجه مسلم من طريق الأعمش به. وفي أوله قصة. [الأيمان / باب إطعام المملوك مما يأكل وإلباسه. . . /ح ٣٨ (٣/ ١٢٨٢)].\nوالحديث أخرجه البخاري أيضًا. [الأدب / باب ما ينهى عن السباب واللعن /ح ٦٠٥٠ (١٠/ ٤٨٠ - مع الفتح)].","vol":"13","page":162},{"text":"٦٥٠٤ - حدثنا أبو أُمية (^١)، قال: حدثنا أحمد بن يونس (^٢)، قال: حدثنا زهير (^٣)، فقال: حدثنا الأعمش، عن المعرور/ (^٤) عن أبي ذر قال: قال النبي ﷺ: \"إنما هم إخوانكم، جعلهم الله تحت أيديكم، فمن كان أخوه تحت يديه فليطعمه من طعمامه وليلبسه من لباسه ولا يكلفه ما يغلبه، فإن كلفه ما يغلبه فليعنه عليه\" (^٥).\n[رواه أبو معاوية وعيسى بن يونس ووكيع أتم منه (^٦).\n⦗١٦٤⦘ وقال عيسى بن يونس: \"فإن كلفه ما يغلبه فَلْيَبِعْهُ (^٧) \"].\n_________\n(^١) محمَّد بن إبراهيم بن مسلم.\n(^٢) هو أحمد بن عبد الله بن يونس.\n(^٣) ابن معاوية الجعفي.\n(^٤) (ل ٥/ ١٠٨ / أ).\n(^٥) أخرجه مسلم عن أحمد بن يونس به، دون سياق متنه، إلا أنَّه نبَّه على أن في أوله قصة. [الموضع السابق/ ح ٣٩ (٣/ ١٢٨٣)].\n(^٦) وصل رواياتهم مسلم [الموضع الأوّل / ح ٢٨ وح ٢٩ (٣/ ١٢٨٣)]؛ عن أبي كريب عن أبي معاوية -محمَّد بن خازم-، وعن إسحاق بن إبراهيم عن عيسى بن يونس، وعن أبي بكر بن أبي شيبة عن وكيع. وقول أبي عوانة: \"أتم منه\". لأجل ذكر القصة.\n(^٧) قال النوويّ في \"شرح مسلم\" [١١/ ١٩٢]: قوله: \"فليبعه\" وفي رواية \"فليعنه\". وهذه الثانية هي الصواب الموافقة لباقي الروايات.","vol":"13","page":163},{"text":"٦٥٠٥ - حدثنا يزيد بن سنان (^١)، قال: حدثنا الحسن بن عمر بن شقيق (^٢)، قال: حدثنا جرير (^٣) *ح* قال (^٤) وحدثنا عمرو بن خالد (^٥)، قال: حدثنا زهير جميعًا عن الأعمش، عن المعرور بن سويد، قال: أتينا أبا ذر بالرَبَذَة، وعليه برد وعلى غلامه آخر، قال: فقلنا لو لبست هذا البرد الذي على غلامك فكانت حلة (^٦)، وكسوت غلامك ثوبًا غيره! فقال: إني سوف أُحدثكم عن ذلك، إني ساببت رجلًا، وكانت أُمه أعجمية، فنلت منها، فأتى رسول الله ﷺ فاشتكى إليه\n⦗١٦٥⦘ ليعذرني منه. فقال لي رسول الله (^٧) ﷺ: \"ساببت فلانًا؟ \" قال: قلت: نعم. قال: \"ذكرت أُمه\"؟ قال: قلت: من يسابب الرجل يُذْكَر أُمه وأبوه، قال: \"إنَّك امرؤ فيك جاهلية\" (^٨)، قال: قلت: على ساعتي من الكِبَر! قال: \"إنك امرؤ فيك جاهلية، [إنهم] إخوانكم، جعلهم الله تحت أيديكم، فمن كان أخوه تحت يده (^٩) فليطعمه من طعامه وليلبسه من ثيابه. وإن كلفه ما لا يطيق فليعنه عليه\" (^١٠).\n_________\n(^١) ابن يزيد القزاز البصري.\n(^٢) الجَرْمي -بفتح الجيم- أبو علي البصري. نزيل الري.\n(^٣) ابن عبد الحميد بن قُرْط -بضم القاف وسكون الراء بعدها طاء مهملة. كذا في \"التقريب\" [٩١٦]- الضبي الكوفي.\n(^٤) القائل، يزيد بن سنان.\n(^٥) ابن فروخ بن سعيد التميمي.\n(^٦) قال النوويّ في \"شرح مسلم\" [١١/ ١٩٠]: إنما قال ذلك لأنَّ الحلة عند العرب ثوبان، ولا تطلق على الثوب الواحد. [وينظر: لسان العرب (٣/ ٣٠٢) مادة / حلل].\nويؤيده التفصيل الوارد في حديث [٦٥٠٧].\n(^٧) في (ل): فقال النبي ﷺ.\n(^٨) أي: فيك خلق من أخلاقهم؛ لأنَّ التعيير من أخلاق الجاهلية، قاله النوويّ في \"شرح مسلم\" ١١/ ١٩١]. وقال ابن حجر في \"الفتح\" [١٠/ ٤٨٣]: ويحتمل أن يراد بها -أي الجاهلية- هنا الجهل، أي: إن فيك جهلًا. أ. هـ.\n(^٩) (ل ٥/ ١٠٨ /ب).\n(^١٠) أخرجه مسلم من طريق زهير به، دون سياق متنه. إلا أنَّه نبه على أن في حديث زهير بعد قوله: \"إنك امرؤ فيك جاهلية\": \"قال: قلت: على حالتي من الكبر\".\n[الموضع الأوّل/ ح ٣٩ (٣/ ١٢٨٣)].","vol":"13","page":164},{"text":"٦٥٠٦ - حدثنا عمار بن رجاء (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة، قال: حدثنا واصل الأحدب (^٣)، سمع المعرور بن سويد يقول:\n⦗١٦٦⦘ رأيت أبا ذر بالرَبَذَة عليه حلة وعلى غلامه مثلها، فسألته عن ذلك، فذكر أن رجلًا سابه على عهد رسول الله ﷺ فعيَّره بأُمه، فأتى النبي ﷺ فذكر ذلك له، فقال: \"إنَّك امرؤ فيك جاهلية، فمن كان أخوه تحت يديه فليطعمه مما يأكل وليكسه مما يلبس، ولا تكلفوهم ما يغلبهم، فإن كلفتموهم فأعينوهم عليه\" (^٤).\n[رواه عُبيد بن حماد (^٥) عن شعبة].\nورواه النضر (^٦) عن شعبة.\n_________\n(^١) التَّغْلِبي.\n(^٢) الطيالسي. ولم أجد الحديث في \"مسنده\".\n(^٣) هو واصل بن حَيَّان -بالمهملة والتحتانية الثقيلة، كذا في \"فتح الباري\" [٥/ ٢٠٦]- الأحدب الأسدي الكوفي.\n(^٤) أخرجه مسلم من طريق غندر عن شعبة به. [الموضع الأوّل /ح ٤٠ (٣/ ١٢٨٣)].\n(^٥) لم أقف على ترجمة له.\n(^٦) ابن شميل المازني. ولم أقف على من وصل الحديث من طريقه.","vol":"13","page":165},{"text":"٦٥٠٧ - حدثنا أبو داود الحراني، قال: حدثنا أبو زيد الهروي (^١)، قال: حدثنا شعبة، عن واصل، قال: سمعت المعرور بن سويد، قال: رأيت أبا ذر بالرَبَذَة، وعليه وعلى غلامه حلة، عليه إحداهما وعلى غلامه الأُخرى، فسألته عن ذلك، فقال: إني ساببت رجلًا -قال شعبة: كأنه عيَّره- قال: فأتى ذلك الرجل النبي ﷺ قال شعبة: كأنه شكى ما قال له أبو ذر- فقال النبي ﷺ لأبي ذر: \"أنت امرؤ فيك\n⦗١٦٧⦘ جاهلية، إخوانكم وخولكم (^٢)، جعلهم الله تحت أيديكم، فمن كان أخوه تحت يديه / (^٣) فليطعمه مما يأكل، وليلبسه مما يلبس، ولا تكلفوهم ما يغلبهم، فإن فعلتموه فأعينوهم عليه\".\n_________\n(^١) سعيد بن الربيع العامري الحَرَشي -بفتح المهملة والراء بعدها معجمة، كذا في \"التقريب\"- البصري.\n(^٢) الخَوَل -بفتح المعجمة والواو-: هم الخدم، سموا بذلك لأنهم يتخولون الأمور، أي: يصلحونها. وقيل: التخويل التمليك، تقول خولك الله كذا أي: ملكك إياه. [فتح الباري (٥/ ٢٠٧)].\n(^٣) (ل ٥/ ١٠٩ /أ).","vol":"13","page":166},{"text":"<span data-type='title' id=toc-952>[باب] بيان الخبر الموجب على الرجل أن يُجْلِس مملوكه معه للأكل، أو يناوله (^١) مما يأكل إذا ولي صنعته، وبيان وجوب نفقة المملوك عليه لطعامه وكسوته.</span>\n_________\n(^١) في (ل): ويناوله.","vol":"13","page":168},{"text":"٦٥٠٨ - حدثنا يونس بن عبد الأعلى (^١) وبحر بن نصر [الخولاني]، قالا: حدثنا ابن وهب (^٢)، قال: أخبرنا (^٣) عمرو بن الحارث (^٤)، أن بُكير بن الأشج (^٥) حدثه، عن العجلان مولى فاطمة (^٦)، عن أبي هريرة عن رسول الله ﷺ أنَّه قال: \"للمملوك طعامه كسوته، ولا يكلف من العمل إلَّا ما يُطِيْق (^٧) \" (^٨).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) في (ل): حدثنا.\n(^٤) ابن يعقوب الأنصاري مولاهم، أبو أمية المصري.\n(^٥) هو بكير بن عبد الله بن الأشج القرشي مولاهم، المدني، نزيل مصر.\n(^٦) بنت عتبة، القرشي مولاهم، المدني، والد محمَّد بن عجلان.\n(^٧) في (ل): من العمل ما لا يطيق.\n(^٨) أخرجه مسلم من طريق ابن وهب به. [الأيمان / باب إطعام المملوك مما يأكل. . . / ح ٤١ (٣/ ١٢٨٤)]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":168},{"text":"٦٥٠٩ - حدثنا أحمد بن حفص (^١)، قال: حدثني أبي (^٢)، عن إبراهيم بن طَهْمان (^٣)، عن مالك (^٤)، عن ابن عجلان (^٥)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"للمملوك طعامه وكسوته بالمعروف، ولا يكلف من العمل إلَّا ما يطيق\" (^٦).\n_________\n(^١) ابن عبد الله بن راشد السُّلَمي، أبو علي النيسابوري.\n(^٢) حفص بن عبد الله بن راشد السلمي، أبو عمرو النيسابوري.\n(^٣) ابن شعبة الخراساني. والحديث في \"مشيخته\" [برقم / ٧٨].\n(^٤) ابن أنس إمام دار الهجرة.\n(^٥) هو محمَّد بن عجلان القرشي مولاهم، أبو عبد الله المدني. مولى فاطمة بنت عتبة.\n(^٦) أخرجه ابن عبد البر في \"التمهيد\" [٢٤/ ٢٨٣] من طريق أحمد بن حفص به. وأخرجه الحاكم في \"علوم الحديث\" [ص ٣٧] من طريق حفص بن عبد الله به. وتابع النعمان بن عبد السلام إبراهيمَ بن طهمان عند المصنف [في الطريق التالية]. وتابعهما عبد الرحمن بن عبد الله بن عبد ربه الشيباني عند الدارقطني في \"غرائب مالك\" [بواسطة ابن حجر في \"لسان الميزان\" (٦/ ١٦٨). وتابع الثوريُّ مالكًا في هذا الحديث فرواه عن ابن عجلان عن أبيه عن أبي هريرة [يأتي عند المصنف برقم / ١٨٩]. وقد رجح الحافظان الدارقطني في \"العلل\" [١١/ ١٣٥] وابن عبد البر في \"التمهيد\" [٢٤/ ٢٨٥] رواية من أدخل بكير بن الأشج بين ابن عجلان وأبيه. وستأتي عند المصنف.\nوروى الليثي وأبو مصعب الحديث عن مالك بلاغًا عن أبي هريرة. [رواية الليثي (٢/ ٩٨٠). وأبي مصعب (ح ٢٠٦٤)].","vol":"13","page":169},{"text":"٦٥١٠ - حدثني أبو علي الحسن بن الفضل البصرائي (^١) قال: حدثني\n⦗١٧٠⦘ محمَّد بن عامر (^٢)، قال: حدثنا أبي (^٣)، عن النعمان بن عبد السلام (^٤)، عن مالك بن أنس، بإسناده، مثله (^٥).\n_________\n(^١) كذا في النسختين. وفي \"تاريخ بغداد\" [٧/ ٤٠١]، و\"الأنساب\" للسمعاني =\n⦗١٧٠⦘ = [٢/ ٤١٤]: (البوصرائي) بضم الباء الموحدة، وفتح الصاد المهملة والراء، وفي آخرها الياء المنقوطة من تحتها بنقطتين. نسبة إلى (بوصرا) قرية من قرى بغداد. وهو الحسن بن الفضل بن سمح، أبو علي الزعفراني. المعروف: بالبوصرائي. قال ابن المنادي: مات سنة ثمانين -يعني ومائتين- أكثر الناس عنه، ثمَّ انكشف ستره فتركوه.\nوخرق أخي كل شيء كتب عنه؛ لأنه تبيّن له أمره. أ. هـ.\n(^٢) ابن إبراهيم بن واقد بن عبد الله الأَصبهاني. قال ابن أبي حاتم: صدوق. توفي سنة سبع وستين ومائتين. [الجرح والتعديل (٨/ ٤٤). سير أعلام النبلاء (١٢/ ٥٩٤)].\n(^٣) عامر بن إبراهيم بن واقد الأصبهاني المؤذن.\n(^٤) ابن حبيب التيمي، أبو المنذر الأَصبهاني.\n(^٥) أخرجه ابن عبد البر في \"التمهيد\" [٢٤/ ٢٨٤] من طريق محمَّد بن عامر به. وأخرجه أبو نعيم في \"ذكر أخبار أَصبهان\" [١/ ١٧٣] من طريق النعمان به.","vol":"13","page":169},{"text":"٦٥١١ - *حدثنا* علي بن الحسن الدَّرَاوجِرْدي (^١)، قال: حدثنا عبد الله بن الوليد (^٢)، قال: حدثنا سفيان (^٣)، عن ابن عجلان. بمثله\n⦗١٧١⦘ سواء (^٤).\n_________\n(^١) كذا في النسختين. وفي ترجمته: الدرابِجِرْدي -بكسر الموحدة والجيم وسكون الراء.\nكذا في \"التقريب\". وذكره السمعاني في هذه النسبة من كتابه \"الأنساب\" [٢/ ٤٣٦ و٤٦٦]- وهو: علي بن الحسن بن موسى الهلالي.\n(^٢) ابن ميمون الأُمَوي مولاهم، أبو محمَّد المكي، المعروف بالعدني.\n(^٣) الثوري.\n(^٤) الحديث أخرجه أبو نعيم في \"حلية الأولياء\" [٨/ ١٨١]. وابن عبد البر في \"التمهيد\" [٢٤/ ٢٨٤] كلاهما من طريق عبد الله بن المبارك عن الثوري به. وقال أبو نعيم: كذا رواه سفيان عن ابن عجلان عن أبيه وتفرد به، وخالفه سفيان بن عيينة وسليمان بن بلال وأبو ضمرة فقالوا: عن ابن عجلان عن بكير بن عبد الله بن الأشج عن عجلان عن أبي هريرة بإدخال بكير بينه وبين أبيه. أ. هـ. وقد تقدم أن الثوري لم ينفرد به بل تابعه مالك.","vol":"13","page":170},{"text":"٦٥١٢ - حدثنا الصَّغاني (^١)، قال: حدثنا أبو صالح (^٢)، قال: حدثني الليث، عن محمَّد بن عجلان، / (^٣) عن بكير، أن العجلان أبا محمَّد حدثه قبيل وفاته أنَّه سمع أبا هريرة يقول: \"قال رسول الله ﷺ. . .\" بمثله (^٤).\n⦗١٧٢⦘ قال أبو عوانة: [وقد] اختلف [أهل العلم] في عجلان هذا، فقيل: [هذا] ليس هو أبو محمَّد، هو العجلان مولى المشمعل الذي روى عنه ابن أبي ذئب، وقيل هو [العجلان] أبو محمَّد مولى فاطمة.\n_________\n(^١) محمَّد بن إسحاق بن جعفر.\n(^٢) عبد الله بن صالح بن محمَّد الجهني مولاهم، المصري، كاتب الليث بن سعد.\n(^٣) (ل ٥/ ١٠٩ /ب).\n(^٤) أخرجه البخاري في \"الأدب المفرد\" [برقم / ١٩٣] والبيهقيُّ في \"الكبرى\" [٨/ ٨] من طريقين عن الليث بن سعد به. وتابع الليثَ ابنُ عيينة ووهيبٌ عند المصنف. [في الطريقين التاليتين] وسمَّى الدارقطني في \"العلل\" [١١/ ١٣٤] أربعة أخرين تابعوا الليث في إسناد الحديث. وقال: وهو الصحيح. وتابع محمدَ بن عجلان عمرو بن الحارث، فروى الحديث عن بكير عن العجلان عن أبي هريرة. وهي أول طريق في الباب عند المصنف، وهي الطريق التي لم يخرج مسلم غيرها.\nوفي قول المصنف بمثله تجوز حيث أحال بالمتن على حديث مالك وفيه زيادة \"بالمعروف\". ولفظ حديث الليث كما رواه ابن عبد البر في \"التمهيد\" [٢٤/ ٢٨٦] =\n⦗١٧٢⦘ = من طريق أبي صالح ليس فيه \"بالمعروف\". وكذلك هو عند البخاري في \"الأدب المفرد\" والبيهقيُّ في \"الكبرى\".","vol":"13","page":171},{"text":"٦٥١٣ - حدثنا الربيع (^١)، قال: أخبرنا الشافعي (^٢)، قال: أخبرنا سفيان بن عيينة، عن ابن عجلان، عن بكير بن عبد الله بن الأشج، عن عجلان أبي محمَّد، عن أبي هريرة أن رسول الله ﷺ قال: \"لمملوك طعامه وكسوته بالمعروف، ولا يكلف من العمل إلَّا ما يطيق\" (^٣).\n_________\n(^١) ابن سليمان المرادي. والحديث في \"كتاب الأم\" [٥/ ١٠١].\n(^٢) في (ل): حدثنا الربيع عن الشافعي.\n(^٣) أخرجه البيهقي في \"الكبرى\" [٨/ ٦] من طريق الربيع به. وأخرجه الطحاوي في \"شرح معاني الآثار\" [٤/ ٣٥٧] من طريق الشافعي به. وأخرجه الحميدي في \"المسند\" [(٢/ ٤٨٩) ح ١١٥٦]، والإمام أحمد في \"المسند\" [٢/ ٢٤٧] كلاهما عن ابن عيينة به.","vol":"13","page":172},{"text":"٦٥١٤ - [حدثنا الصَّغَاني، حدثنا عفان بن مسلم (^١)، حدثنا وهيب (^٢)، حدثنا محمَّد بن عجلان، عن بكير بن عبد الله بن الأشج، عن\n⦗١٧٣⦘ عجلان، عن أبي هريرة عن النبي ﷺ قال: \"للمملوك طعمامه وكسوته، ولا يكلف من العمل إلا ما يطيق\" (^٣)].\n_________\n(^١) ابن عبد الله الصفار.\n(^٢) ابن خالد الباهلي مولاهم.\n(^٣) أخرجه الإمام أحمد في \"المسند\" [٢/ ٣٤٢] عن عفان به.","vol":"13","page":172},{"text":"٦٥١٥ - ز- حدثنا الصَّغَاني، قال: حدثنا أبو عاصم (^١)، عن ابن أبي ذئب (^٢)، عن عجلان مولى المُشْمَعِلّ (^٣)، عن أبي هريرة عن النبي ﷺ قال: \"إذا جاء مملوك أحدكم بطعامه قد ولي حرّ النار فلْيَدْعُهُ فليأكل معه، ولا تضربوهم، وأطعموهم مما تأكلون\" (^٤).\nهذا اللفظ مخالف لـ[ـلفظ] حديث بكير بن الأشج (^٥).\nوأخرج مسلم حديث بكير عن العجلان فقط. وأخرج غيره هذه\n⦗١٧٤⦘ الأحاديث.\n_________\n(^١) الضحاك بن مخلد.\n(^٢) محمَّد بن عبد الرحمن بن المغيرة.\n(^٣) -بضم الميم وسكون المعجمة وفتح الميم وكسر المهملة وتشديد اللام، كذا في \"التقريب\"- المدني، قال النسائيُّ وابن حجر: لا بأس به، وذكره ابن حبَّان في \"الثقات\" [(٥/ ٢٧٨). تهذيب الكمال (١٩/ ٥١٧)].\n(^٤) أخرجه الطيالسي في \"مسند\" [ح / ١٣٦٩ (ص / ٧٨)] عن ابن أبي ذئب. وأخرجه الإمام أحمد في \"المسند\" [٢/ ٥٠٥] من طريقين عن ابن أبي ذئب به. وإسناده حسن.\n(^٥) أورد أبو عوانة حديث عجلان مولى المشمعل ليبين أن عجلان في حديث بكير بن الأشج هو أبو محمَّد مولى فاطمة. وأما عجلان مولى المشمعل فحديثه آخر كما ساقه في هذه الطريق. وهذا من أبي عوانة ترجيح لما أشار إليه من اختلاف أهل العلم في عجلان. والله أعلم.","vol":"13","page":173},{"text":"٦٥١٦ - حدثنا أَبو أُمية (^١)، حدثنا أَبو نعيم (^٢)، حدثنا داود بن قيس (^٣)، [قال] حدثني موسى بن يَسَار (^٤)، عن أبي هريرة عن النبي ﷺ قال: \"إذا صنع خادم أحدكم / (^٥) طعامًا فجاء به وقد ولي حره ودخانه فليقعده معه فليأكل، فإن كان الطعام قليلًا فليضع في يده أكلة أو أكلتين\" (^٦).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) الفضل بن دُكَيْن.\n(^٣) الفراء الدّباغ، أَبو سليمان القرشي مولاهم المدني.\n(^٤) المُطَّلِبي مولاهم المدني.\n(^٥) (ل ٥/ ١١٠/ أ).\n(^٦) أخرجه مسلم من طريق داود بن قيس به. [الأيمان / باب إطعام المملوك مما يأكل … / ح ٤٢ (٣/ ١٢٨٤)].\nوالحديث أخرجه البخاري أيضًا. [الأطعمة / باب الأكل مع الخادم / ح ٥٤٦٠ (٩/ ٤٩٤ - مع الفتح)].","vol":"13","page":174},{"text":"<span data-type='title' id=toc-953>[باب] بيان فضل المملوك المسلم الناصح لسيده.</span>","vol":"13","page":175},{"text":"٦٥١٧ - حدثنا أَبو الحسن المَيْمُوني (^١)، قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"إذا نصح العبد لسيده وأحسن عبادة ربه، كان له من الأجر مرتين\" (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون.\n(^٢) ابن أبي أُمية الطَّنافِسي.\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب العُمري.\n(^٤) أخرجه مسلم من طريق عبيد الله بن عمر به. دون سياق متنه. [الأيمان / باب ثواب العبد وأجره إذا نصح لسيده وأحسن عبادة الله / ح ٤٣ (٣/ ١٢٨٤)].\nوالحديث أخرجه البخاري أيضًا. [العتق / باب كراهية التطاول على الرقيق / ح ٢٥٥٠ (٥/ ٢١٠ - مع الفتح)].","vol":"13","page":175},{"text":"٦٥١٨ - أخبرنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب (^٢)، أن مالكًا (^٣) حدثه عن نافع، عن [عبد الله] بن عمر أن النبي ﷺ قال: \"إنَّ العبد إذا نصح لسيده وأحسن عبادة الله فله أجره مرتين\" (^٤).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) الحديث في \"موطئه\" -برواية الليثي-[الاستئذان / باب ما جاء في المملوك وهيئته /ح ٤٣ (٢/ ٩٨١)].\n(^٤) أخرجه مسلم عن يحيى بن يحيى عن مالك به. [الموضع السابق].","vol":"13","page":175},{"text":"٦٥١٩ - حدثنا *أَبو إسماعيل * الترمذي (^١)، قال: حدثنا القعنبي (^٢)، عن مالك. بمثله.\nرواه يحيى بن سعيد وابن نمير عن عبيد الله (^٣).\n_________\n(^١) محمد بن إسماعيل بن يوسف السلمي.\n(^٢) عبد الله بن مسلمة.\n(^٣) أخرج روايتهما مسلم [الموضع السابق] عن زهير بن حرب ومحمد بن المثنى كلاهما عن يحيى بن سعيد. وعن محمد بن عبد الله بن نمير وأبي بكر بن أبي شيبة كلاهما عن ابن نمير.","vol":"13","page":176},{"text":"٦٥٢٠ - حدثنا بحر بن نصر الخولاني، قال: حدثنا ابن وهب، [قال] أخبرني أُسامة بن زيد (^١)، عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"إذا أحسن العبد عبادة ربه ونصح لسيده كان له أجره مرتين\" (^٢).\n_________\n(^١) الليثي مولاهم، أَبو زيد المدني.\n(^٢) أخرجه مسلم من طريق ابن وهب به [الموضع الأول] دون سياق متنه. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":176},{"text":"٦٥٢١ - حدثنا يونس بن عبد الأعلى وبحر بن نصر الخولاني، قالا: حدثنا ابن وهب، [قال] أخبرني يونس بن يزيد (^١)، عن ابن شهاب، عن سعيد بن المسيِّب أنه سمعه يقول: قال أَبو هريرة: قال رسول الله ﷺ: \"للعبد المصلح أجران\"، والذي نفس أبي هريرة\n⦗١٧٧⦘ بيده / (^٢) لولا الجهاد في سبيل الله والحج وبرّ أُمي لأحببت أن أموت وأنا مملوك (^٣).\n_________\n(^١) ابن أبي النِّجاد الأَيْلي.\n(^٢) (ل ٥/ ١١٠ / ب).\n(^٣) أخرجه مسلم من طريق ابن وهب به. [الأيمان / باب ثواب العبد وأجره … / ح ٤٤ (٣/ ١٢٨٤)].\nوالحديث أخرجه البخاري أيضًا. [العتق / باب العبد إذا أحسن عبادة ربه ونصح سيده / ح ٢٥٤٨ (٥/ ٢٠٨ - مع الفتح)].","vol":"13","page":176},{"text":"٦٥٢٢ - حدثنا الصَّغَاني (^١)، قال: حدثنا عثمان بن عمر (^٢)، قال: أخبرنا يونس، بإسناده، قال: قال رسول الله ﷺ: \"للعبد المملوك المصلح أجران\". والذي نفس أبي هريرة بيده لولا الجهاد وبرّ أُمي لأحببت أن أموت وأنا مملوك.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن فارس العبدي.","vol":"13","page":177},{"text":"٦٥٢٣ - حدثنا علي بن حرب (^١) وأبو عمر (^٢)، قالا: حدثنا أَبو معاوية (^٣)، عن الأعمش، عن أبي صالح (^٤)، عن أبي هريرة قال: قال\n⦗١٧٨⦘ رسول الله ﷺ: \"إذا أدّى العبد حق الله وحق مواليه كان له أجران\".\n[قال:] فحدثتها كعبًا، فقال كعب: ليس عليه حساب ولا على مؤمن مزهد (^٥).\n_________\n(^١) الطائي.\n(^٢) عبد الحميد بن محمد بن المُسْتَام -بضم الميم وسكون المهملة بعده مثناة [كذا في \"التقريب\" (٣٧٧٤)]- الحراني.\n(^٣) محمد بن خازم.\n(^٤) ذكوان السمان الزيات.\n(^٥) أخرجه مسلم من طريق أبي معاوية به. [الأيمان / باب ثواب العبد وأجره. . ./ ح ٤٥ (٣/ ١٢٨٥)].\nوالحديث أخرجه البخاري أيضًا. [العتق / باب العبد إذا أحسن عبادة ربه ونصح سيده /ح ٢٥٤٩ (٥/ ٢٠٨ - مع الفتح)].","vol":"13","page":177},{"text":"٦٥٢٤ - حدثنا السُّلَمي (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا مَعْمر (^٣)، عن همام بن مُنَبِّه (^٤) قال: هذا ما حدثنا أَبو هريرة عن رسول الله ﷺ فذكر أحاديث، منها- وقال رسول الله ﷺ: \"نعمَّا (^٥) للمملوك أن يتوفاه الله يُحسن عبادة ربه وطاعة سيده، نعما له نعما له\" (^٦).\n_________\n(^١) أحمد بن يوسف.\n(^٢) الحديث في \"مصنفه\" [(١١/ ٢٤٧) برقم /٢٠٤٥٠].\n(^٣) ابن راشد الأزدي.\n(^٤) ابن كامل الصنعاني. والحديث في \"صحيفته\" [(ص / ٥٨١) برقم / ١١٩].\n(^٥) قال النووي في \"شرح مسلم\" [١١/ ١٩٦]: فيها ثلاث لغات قرئ بهن في السبع، إحداها: كسر النون مع إسكان العين. والثانية: كسرهما. والثالثة: فتح النون مع كسر العين. والميم مشددة في جميع ذلك. أي: نعم شيء هو، ومعناه: نعم ما هو، فأدغمت الميم في الميم.\n(^٦) أخرجه مسلم من طريق عبد الرزاق به. [الأيمان / باب ثواب العبد وأجره. . ./ح ٤٦ =\n⦗١٧٩⦘ = (٣/ ١٢٨٥)] دون تكرار لفظ \"نعما له\" وهو مكرر في الصحيفة والمصنف.\nوالحديث أخرجه البخاري أيضًا. [العتق / باب العبد إذا أحسن عبادة ربه ونصح سيده/ ح ٢٥٤٩) ٢٠٨/ ٥ - مع الفتح)].","vol":"13","page":178},{"text":"٦٥٢٥ - حدثنا إسحاق بن إبراهيم الدَّبَري، عن (^١) عبد الرزاق، عن معمر، عن همام بن منبه، عن أبي هريرة.* ح و* حدثنا بحر بن نصر الخولاني، قال: أخبرنا (^٢) ابن وهب، [حدثنا ابن أبي ذئب]، عن سعيد المَقْبُري (^٣)، عن أبيه أنه كان يسمع أبا هريرة يقول: لولا أمران لأحببت أن أكون عبدًا، وذلك أن المملوك لا يستطيع أن يعمل في ماله شيئًا، وذلك أني سمعت رسول الله ﷺ يقول: \"ما خلق/ (^٤) الله *﷿* عبدًا يؤدي حق الله عليه وحق سيده إلّا وفّاه أجره مرتين\".\n⦗١٨٠⦘ * بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ *\n_________\n(^١) في (ل): حدثنا.\n(^٢) في (ل): حدثنا.\n(^٣) هو سعيد بن أبي سعيد: كيسان المقبري.\n(^٤) (ل ٥/ ١١١/ أ).","vol":"13","page":179},{"text":"<span data-type='title' id=toc-954>(كتاب الحدود)</span> (^١).\n_________\n(^١) هذا العنوان لم يرد في النسختين. أضفته بين هلالين لما رأيت الحافظ ابن حجر يحيل أحاديث هذا الباب إلى آخر القسم المحقق \"في إتحاف المهرة\" إلى أبي عوانة في \"الحدود\".","vol":"13","page":180},{"text":"<span data-type='title' id=toc-955>باب بيان إقامة الحد على من يرتد عن الإسلام فيصيب من دماء المسلمين وأموالهم غَدْرًا في ارتداده.</span>","vol":"13","page":180},{"text":"٦٥٢٦ - حدثنا عبد الله بن أحمد بن إبراهيم الدَّوْرَقي (^١)، وأبو المثنى (^٢)، قالا: حدثنا مُسَدَّد (^٣)، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا شعبة، عن قتادة (^٤)، عن أنس بن مالك \"أنَّ ناسًا كان عُرينة (^٥)\n⦗١٨١⦘ قدموا المدينة فاجْتَوَوْها (^٦)، فبعثهم النبي ﷺ إلى إبل الصدقة (^٧) ليشربوا من أبوالها وألبانها، فقتلوا الراعي واستاقوا النَّعَم (^٨).\nفبعث النبي ﷺ في آثارهم، فجيء بهم، فقطع أيديهم وأرجلهم وسَمَر أعينهم (^٩)، وتركهم في الحرة يَعضُّون الحجارة حتى ماتوا\" (^١٠).\n_________\n(^١) أَبو العباس العبدي، واسم جده كثير.\n(^٢) معاذ بن المثنى العنبري.\n(^٣) ابن مسرهَد الأسدي.\n(^٤) ابن دِعَامة السَّدُوسي.\n(^٥) وفي رواية \"من عُكْل\" [ح ٦٥٤٧]، وفي ثانية \"من عكل أو عرينة\" -بالشك-[ح ٦٥٥٠]، وفي ثالثة \"من عكل وعرينة\" -بالواو العاطفة-[ح ٦٥٢٦] قال ابن حجر: وهو الصواب. ويؤيده ما رواه أَبو عوانة [ح ٦٥٣٢] والطبري أنهم كانوا أربعة من عرينة وثلاثة من عكل. وهما قبيلتان: عكل من عدنان، وعرينة من قحطان.\nوعُكْل: بضم المهملة، وسكون الكاف. وعُرينة: بالعين والراء المهملتين، والنون، مصغرًا. [ينظر: فتح الباري (١/ ٤٠٢)].\n(^٦) أي أصابهم الجوى: وهو المرض وداء البطن إذا تطاول، وذلك إذا لم يوافقهم هواؤها واستوخموها -أي: استثقلوها-. ويقال اجْتَوَيْت البلاد، إذا كرهتها وإن كنت في نعمة. [النهاية (١/ ٣١٨)، (٥/ ١٦٤). ومعجم مقاييس اللغة (١/ ٤٩١)].\n(^٧) وفي رواية [ح ٦٥٣٥] \"فبعثهم نبي الله ﷺ إلى لقاح له\". والجمع بينهما: أن إبل الصدقة كانت ترعى خارج المدينة وصادف بعث النبي ﷺ بلقاحه إلى المرعى طلبُ هؤلاء النفر الخروج إلى الصحراء لشرب ألبان الإبل، فأمرهم أن يخرجوا مع راعيه، فخرجوا معه إلى الإبل ففعلوا ما فعلوا. قاله ابن حجر في \"الفتح\" [١/ ٤٠٣].\n(^٨) قال في \"المصباح المنير\" [مادة/ نعم]: النَّعَم: المال الراعي، وهو جمع لا واحد له من لفظه.\nوأكثر ما يقع على الإبل. قال أَبو عبيد: النَّعَم: الجِمال فقط. أ. هـ. وهو المراد هنا قطعًا.\n(^٩) سَمَر -بفتح الميم- من المِسْمَار. أي: كَحَلَهم بمسامير قد أُحمْيت، كما يأتي في بعض الروايات. [ح ٦٥٥١]. [ينظر: فتح الباري (١/ ١٠٦)].\n(^١٠) أخرجه مسلم من طريق همام وسعيد بن أَبي عروبة عن قتادة به. [القسامة … / باب حكم المحاربين والمرتدين/ ح ١٣ (٣/ ١٢٩٨)]. دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا. عن مسدد به. [الزكاة / باب استعمال إبل الصدقة وألبانها لابن السبيل/ ح ١٥٠١ (٣/ ٤٢٨ - مع الفتح)].","vol":"13","page":180},{"text":"٦٥٢٧ - حدثني أَبو مسلم الكَجِّي (^١)، قال: حدثنا عبد الرحمن بن\n⦗١٨٢⦘ حماد الشُّعَيْثِي (^٢)، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن أنس بن مالك \"أنَّ رَهْطًا (^٣) من عُكْل وعُرينة أتوا رسول الله ﷺ فقالوا: يا رسول الله! إنا كنا أهل ضرع ولم نكن أهل ريف، فاستوخموا المدينة، فأمر لهم رسول الله ﷺ بذودٍ (^٤) أن يخرجوا فيها فيشربوا من ألبانها وأبوالها، فقتلوا راعي رسول الله ﷺ واستاقوا الذود، فبعث رسول الله ﷺ في آثارهم، فأُتي بهم، فقطع أيديهم وأرجلهم، وسَمَل (^٥) أعينهم، وتركهم في الحرة حتى ماتوا\".\nقال قتادة: بلغنا أن هذه الآية نزلت فيهم ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾ / (^٦) الآية (^٧).\n⦗١٨٣⦘ رواه عبد الأعلى (^٨) عن سعيد (^٩).\n_________\n(^١) -ويقال فيه: الكَشِّي -بفتح وإعجام -[المشتبه/ ص ٥٥٣]. إبراهيم بن عبد الله بن =\n⦗١٨٢⦘ = مسلم بن ماعز البصري.\n(^٢) -بضم أوله، وفتح العين المهملة، وسكون المثناة تحت، وكسر المثلثة. كذا في \"توضيح المشتبه\" [٥/ ٣٤٢ وَ٣٤٤]- أَبو سلمة العنبرى البصري.\n(^٣) الرَّهْط: العِصابة من الثلاثة إلى العشرة. [معجم مقاييس اللغة (٢/ ٤٥٠)].\n(^٤) -بفتح المعجمة وسكون الواو وبعدها مهملة- الثلاثة من الإبل إلى العشرة. [فتح الباري (٦/ ١٧٨)].\n(^٥) -بالتخفيف واللام- فقء العين بأي شيء كان. قاله الخطابي. [فتح الباري (١/ ٤٠٦)].\n(^٦) (ل ٥/ ١١١/ب).\n(^٧) سورة المائدة / الآية: ٣٣.\n(^٨) ابن عبد الأعلى السامي.\n(^٩) وصله مسلم عن ابن المثنى عنه. [الموضع السابق] دون سياق متنه.\nوأخرجه الإمام أحمد في \"المسند\" [٣/ ٢٣٣] عن عبد الوهاب عن سعيد به. وفيه: \"قال قتادة: فذكر لنا أن هذه الآية نزلت فيهم\".","vol":"13","page":181},{"text":"٦٥٢٨ - حدثنا علي بن سهل البَزَّاز (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا سعيد بن أبي عروبة، بإسناده، إلى قوله: \"من أبوالها وألبانها\".\n_________\n(^١) هو علي بن سهل بن المغيرة البزاز البغدادي، نسائي الأصل، يعرف بالعفاني.\n(^٢) الخَفَّاف.","vol":"13","page":183},{"text":"٦٥٢٩ - حدثنا أحمد بن عصام (^١)، قال: حدثنا أَبو عامر العَقَدي (^٢)، قال: حدثنا هشام (^٣)، عن قتادة، بهذا الإسناد، نحوه، إلّا أنه قال: \"وطرحهم في الشمس حتى ماتوا\".\n_________\n(^١) ابن عبد المجيد، أَبو يحيى الأنصاري مولاهم الأصبهاني: وثقه ابن أَبي حاتم. توفي سنة اثنتين وسبعين ومائتين. [الجرح والتعديل (٢/ ٦٦). سير أعلام النبلاء (١٣/ ٢٢)].\n(^٢) -بفتح المهملة والقاف [كذا في \"التقريب\" (٤١٩٩)]- عبد الملك بن عمرو القيسي.\n(^٣) ابن أبي عبد الله: سنْبر الدَّسْتُوائي.","vol":"13","page":183},{"text":"٦٥٣٠ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال:\n⦗١٨٤⦘ حدثنا هَمَّام (^٢) ح وحدثنا أَبو يوسف الفارسي (^٣)، قال: حدثنا عمرو بن عاصم (^٤) ح وحدثنا الصَّغَاني (^٥)، قال: حدثنا (^٦) عَفَّان (^٧)، قالا: حدثنا هَمَّام، قال: حدثنا قتادة، عن أنس بن مالك قال: \"قدم رهط من عُرينة على النبي ﷺ[المدينة] فقالوا: إنا قد اجتوينا المدينة، فعظمت بطوننا وارْتَهَشَت (^٨) أعضاؤنا. قال: فأمرهم النبي ﷺ أن يلحقوا براعي الإبل فيشربوا من ألبانها وأبوالها. قال: فلحقوا براعي الإبل، [فشربوا من أبوالها وألبانها حتى صلحت بطونهم وألوانهم. قال: فقتلوا الراعي واستاقوا الإبل]. قال: فبلغ ذلك النبي ﷺ فبعث في طلبهم فجئ بهم، فقطع أيديهم وأرجلهم وسَمَر أعينهم\" (^٩).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [ص ٢٦٨ / برقم (٢٠٠٢)].\n(^٢) ابن يحيى بن دينار العَوْذي -بفتح المهملة وسكون الواو وكسر المعجمة. كذا في \"التقريب\" - البصري.\n(^٣) يعقوب بن سفيان الفَسَوي.\n(^٤) ابن عبيد الله الكِلابي القَيْسي، أَبو عثمان البصري.\n(^٥) محمد بن إسحاق بن جعفر.\n(^٦) في (ل): أخبرنا.\n(^٧) ابن مسلم بن عبد الله الصفار.\n(^٨) قال ابن فارس في \"معجم مقاييس اللغة\" [١/ ٤٤٨]: الراء والهاء والشين أصل يدل على اضطراب وتحرُّك. ا. هـ. وذلك من الضعف الذي كان بهم. ففي بعض الروايات أنه أصابهم هزال شديد.\n(^٩) أخرجه مسلم [الموضع السابق] والبخاري. [الطب / باب الدواء بأبوال =\n⦗١٨٥⦘ = الإبل / ح ٥٦٨٦ (١٠/ ١٤٩)] كلاهما من طريق همام به. ولم يسق مسلم المتن، إلا أنه نبَّه على أن في حديث همام: \"من عرينة\".","vol":"13","page":183},{"text":"٦٥٣١ - حدثنا عباس الدُّوْري (^١)، قال: حدثنا رَوْح بن عبادة، قال: حدثنا سعيد بن أبي عَرُوبة وهشام بن أبي عبد الله، عن قتادة عن أنس بن مالك \"أنَّ رهطًا من عكل وعرينة أتوا رسول الله ﷺ، فقالوا: يا رسول الله إنا كنا أهل ضرع ولم / (^٢) نكن أهل ريف، فاستوخموا المدينة، فأمر لهم النبي ﷺ بذودٍ وبراعي (^٣) يرعى فيها، فيشربوا (^٤) من أبوالها وألبانها، فقتلوا راعي رسول الله ﷺ، واستاقوا الذود، وكفروا بعد إسلامهم. فبعث رسول الله ﷺ في طلبهم، فأُتي بهم، فقطع أيديهم وأرجلهم وسمر أعينهم، وتركهم في الحرة حتى ماتوا على حالهم\" (^٥).\n_________\n(^١) هو عباس بن محمد الدوري.\n(^٢) (ل ٥/ ١١٢ / أ).\n(^٣) كذا في النسختين. وهو جائز. لكن الأرجح حذف الياء [ينظر: أوضح المسالك - لابن هشام (٤/ ٢٨١ - مع ضياء السالك)].\n(^٤) في (ل): فشربوا.\n(^٥) أخرجه مسلم [الموضع الأول] والبخاري [الطب / باب من خرج من أرض لا تلايمه / ح ٥٧٢٧ (١٠/ ١٨٨)]. كلاهما من طريق سعيد به. ولم يسق مسلم المتن، إلا أول نبَّه على أنَّ في حديث سعيد \"عكْل وعرينة\".","vol":"13","page":185},{"text":"٦٥٣٢ - حدثنا علي بن سهل الرَّمْلي (^١)، قال: حدثنا الوليد بن\n⦗١٨٦⦘ مسلم (^٢)، قال: حدثنا سعيد بن بشير (^٣)، عن قتادة عن أنس قال: \"كانوا أربعةَ نفرٍ من عُرينة وثلاثةً من عُكْل (^٤) فلما أُتى بهم قطع أيديهم وأرجلهم وسمل أعينهم، ولم يَحْسِمْهم (^٥)، فتركهم يتلقمون (^٦) الحجارة بالحرة حتى ماتوا، فأنزل الله\" ﷿\" في ذلك القرآن: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ﴾ الآية\" (^٧).\n_________\n(^١) هو علي بن سهل بن قادم الرملي. نسائي الأصل. وهو غير المتقدم. [ح ٦٥٢٨].\n(^٢) القرشي مولاهم، أَبو العباس الدمشقي.\n(^٣) الأزدي مولاهم، الشامي.\n(^٤) وفي الرواية التالية: \"قدم ثمانية نفر من عكْل\". قال ابن حجر: ليس بينهما تعارض، لاحتمال أن يكون الثامن من غير القبيلتين، وكان من أتباعهم فلم ينسب. [الفتح (١/ ٤٠٢)].\n(^٥) قال ابن حجر: الحَسْم -بفتح الحاء وسكون السين المهملتين- الكي بالنار لقطع الدم. والمعنى: لم يكو ما قطع منهم بالنار لينقطع الدم، بل تركه ينزف. [ينظر: فتح الباري (١/ ٤٠٦)، (١٢/ ١١٣)].\n(^٦) في (ل): يتلقون.\n(^٧) في إسناد المصنف سعيد بن بشير، وهو ضعيف. إلا أنه في المتابعات. وعنده زيادة: \"ولم يحسمهم\"، في حديث قتادة، وقد توبع متابعة قاصرة، كما في الطريق التالية.","vol":"13","page":185},{"text":"٦٥٣٣ - حدثنا علي بن سهل [الرملي] (^١)، قال: حدثنا الوليد بن مسلم، قال: حدثنا أَبو عمرو [يعني] الأوزاعي (^٢)، عن يحيى بن\n⦗١٨٧⦘ أبي كثير (^٣)، عن أبي قِلَابة الجَرْمي (^٤)، عن أنس بن مالك قال: \"قدم ثمانية نفر من عُكَل على رسول الله ﷺ، فأسلموا ثم اجْتَوَوا المدينة، فأمرهم رسول الله ﷺ أن يأتوا إبل الصدقة فيشريوا من ألبانها وأبوالها، ففعلوا، فقتلوا راعيها واستاقوا الإبل، فأمر رسول الله ﷺ في أثرهم قافة (^٥)، فأُتي بهم، فقطع أيديهم وأرجلهم وسمل أعينهم. وتركهم فلم يحسمهم حتى ماتوا\" (^٦).\n[قال أَبو عوانة]: سمعت ابن فَهُم (^٧)\n⦗١٨٨⦘ يقول (^٨) سمعت يحيى بن معين يقول: \"قافة\" غريب (^٩) / (^١٠).\n_________\n(^١) ابن قادم الرملي، نسائي الأصل، وهو غير المتقدم في الحديث (٦٥٢٨).\n(^٢) عبد الرحمن بن عمرو.\n(^٣) الطائي مولاهم.\n(^٤) عبد الله بن زيد بن عمرو الجرمي البصري.\n(^٥) جمع قائف، وهو مَن يقتص الأثر، كما يأتي في بعض الروايات [ح ٦٥٥٨]: \"قائفًا يقتص آثارهم\".\n(^٦) أخرجه مسلم من طريق الأوزاعي ابه، [الموضع الأول / ح ١٢] دون سياق متنه. إلا أنه قال: بنحو حديثهم. وزاد في الحديث: ولم يحسمهم. اهـ. وليس في الألفاظ المحال عليها ذكر القافة.\nوالحديث أخرجه البخاري أيضًا عن علي بن عبد الله عن الوليد بن مسلم به.\n[الحدود / باب المحاربين من أهل الكفر والردة / ح ٦٨٠٢ (١٢/ ١١١ - مع الفتح)].\nوفيه التصريح بالتحديث في جميع الإسناد. فأُمِن فيه من تدليس الوليد وتسويته.\n(^٧) الحسين بن محمد بن عبد الرحمن بن فَهُم، أَبو علي البغدادي. مات سنة تسع وثمانين ومائتين. [تاريخ بغداد (٨/ ٩٢)].\nو\"فَهُم\": بفتح الفاء وضم الهاء. ولتسميته بفَهُم قصة طريفة أوردها الخطيب عن أبي بكر بن أبي خيثمة قال: \"لما ولد فهم يعني والد الحسين بن فهم أخذ أبوه المصحف فجعل يبخت له فجعل كلما صفح ورقة يخرج فهم لا يعقلون فهم لا يعلمون فهم لا يبصرون فهم لا يسمعون فضجر فسماه فهما\".\n(^٨) في (ل): قال.\n(^٩) يعني -والله أعلم- في حديث الأوزاعي، وهو الظاهر، وكذلك قيده الحافظ ابن حجر في \"إتحاف المهرة\" [٢/ ٨٢]. وقد رواه \"مسلم\" من طريق الفريابي ومسكين بن بكير كلاهما عن الأوزاعي لم يذكرا \"قافة\". وتابع شيخَ المصنف الإمامُ أحمد [المسند (٣/ ١٩٨)] ومحمد بن الصباح بن سفيان، وعمرو بن عثمان الحمصي [عند أبي داود (٤٣٦٦)]. فرووه عن الوليد بن مسلم بذكر \"القافة\". وأسقطها البخاري [ح ٦٨٠٢] من حديث الوليد بن مسلم لغرابتها. والله أعلم.\nوأما ذكر \"القافة\" في الطريقين التاليتين عند المصنف في حديث الأوزاعي من غير طريق الوليد بن مسلم فلا يعتد بها؛ لكون أحد الراويين عن الأوزاعي حدث عنه بالمناكير، والآخر اختُلف عليه في ذكرها. والله أعلم.\n(^١٠) (ل ٥/ ١١٢/ ب).","vol":"13","page":186},{"text":"٦٥٣٤ - حدثنا يونس بن عبد الأعلى وسليمان بن شعيب المصري الكيساني (^١)، قالا: حدثنا بشر بن بكر (^٢) ح وحدثنا سليمان بن سيف (^٣)، قال: حدثنا أيوب بن خالد (^٤)، قالا: حدثنا الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني أَبو قِلَابة، قال: حدثني أنس بن\n⦗١٨٩⦘ مالك قال: \"قدم على رسول الله ﷺ جماعة من عُكْل -وقال أيوب: ثمانية نفر من عُكْل- فاجتووا المدينة. فأمرهم رسول الله ﷺ أن يأتوا إبل الصدقة- وقال أيوب: إبله أو إبل الصدقة- فيشربوا من ألبانها وأبوالها، فأتوا فقتلوا راعيها واستاقوا الإبل، فبعث رسول الله ﷺ في طلبهم، فأتي بهم، فقطع أيديهم وأرجلهم، ثم (^٥) لم يَحْسِمْهم\" (^٦).\n* ذكر يونس عن بشر: في طلبهم قافة (^٧).\nقال أيوب بن خالد: \"فبعث رسول الله ﷺ في طلبهم قافة، فأُتي بهم، فقطع أيديهم وأرجلهم، ولم يحسمهم*\".\nرواه الفريابي عن الأوزاعي، بمثله، [إلا أنه لم يذكر القافة، وقال فيه: \"فقطع أيدهم وأرجلهم من خلاف\"] (^٨).\n_________\n(^١) واسم جده سليمان، يكنى أبا محمد. قال الذهبي: كان موثَّقًا. مات سنة ثلاث وسبعين ومائتين. [تاريخ الإسلام (حوادث ٢٦١ - ١٨٠/ ص ٣٦٤)].\n(^٢) التِّنِّيْسي، أَبو عبد الله البجلي.\n(^٣) ابن يحيى الطائي، أَبو داود الحراني.\n(^٤) الجهني، أَبو عثمان الحراني.\n(^٥) في (ل): ولم يحسمهم.\n(^٦) في هذا الإسناد وقع التصريح بالسماع من يحيى بن أبي كثير، وهو عند مسلم بالعنعنة.\nوهذا من فوائد الاستخراج.\n(^٧) رواه الطحاوي في \"شرح معاني الآثار\" [٤/ ٣١١] عن يونس بن عبد الأعلى به. إلا أنه لم يسق المتن كاملًا. [وهذه الطريق لم يقف عليها محقق إتحاف المهرة. (٢/ ٨١)].\n(^٨) وصله مسلم [الموضع الأول / ح ١٢] عن عبد الله بن عبد الرحمن الدارمي عنه.","vol":"13","page":188},{"text":"٦٥٣٥ - حدثنا أَبو حاتم الرازي (^١)، قال: حدثنا محمد بن يزيد بن سنان (^٢)، قال: حدثنا أبي: يزيدُ بن\n⦗١٩٠⦘ سنان (^٣)، قال: حدثنا زيد بن أبي أُنَيْسَة (^٤)، عن طلحة الإيَامي (^٥)، عن يحيى بن سعيد (^٦)، عن أنس بن مالك قال: حدث أنسُ * بنُ مالكٍ * عبد الملكِ بن مروان قال: \"جاءت أعراب من عرينة إلى رسول الله ﷺ فأسلموا وأقاموا أيامًا بالمدينة، فعظمت بطونهم وتغيرت ألوانهم واستوخموا المدينة. فبعثهم نبي الله ﷺ إلى لِقَاح له (^٧) وأمرهم أن يشربوا من ألبانها وأبوالها. قال: فشربوا حتى صحوا، فلما صحوا\n⦗١٩١⦘ وبرؤوا قتلوا الرعاء واستاقوا الإبل. فبلغ نبي الله ﷺ فأرسل إليهم، فجيء بهم، فقطع أيديهم / (^٨) وأرجلهم من خلاف، وسمل أعينهم. فقال عبد الملك لأنس: أبذنب أم بكفر؟ قال: لا، بل بكفر\" (^٩).\nقال محمد بن يزيد (^١٠): كان جدي يكنى أبا حكيم، أدرك عليًّا [﵁].\nوكان أتى عليه ستة وعشرون (^١١) ومائة سنة يوم مات. وأخبرني (^١٢) أنه غزا ثمانين غزوة.\n_________\n(^١) محمد بن إدريس بن المنذر.\n(^٢) ابن يزيد الجزري، أَبو عبد الله بن أبي فروة الرُّهَاوي.\n(^٣) قال البخاري: مقارب الحديث، إلا أن ابنه محمدًا يروي عنه مناكير. وقال ابن معين وأبو داود: ليس بشيء. وضعفه ابن المديني والإمام أحمد وابن حجر. وقال النسائي: متروك الحديث. وقد تابعه أَبو عبد الرحيم خالد بن أبي يزيد الحراني. [سيأتي عند المصنف برقم / ٦٥٤٣]. [تاريخ ابن معين رواية الدوري (٢/ ٦٧٢). الجرح والتعديل (٩/ ٢٦٦). الضعفاء والمتروكون- للنسائي [ترجمة / ٦٥٠). تهذيب الكمال (٣٢/ ١١٥)].\n(^٤) الجزري، أَبو أسامة الرُّهاوي.\n(^٥) هو طلحة بن مُصَرِّف بن عمرو بن كعب اليامي -بالتحتانية- نسبة إلى يام، بطن من همُدان. ويقال لهؤلاء البطن: إيام -أيضًا- والنسبة إليه: إيامي -بكسر الألف، وفتح الياء المنقوطة باثنتين من تحتها -كما نُسب في إسناد أبي عوانة. [ينظر: الأنساب- للسمعاني (١/ ٢٣٣). توضيح المشتبه (٩/ ٢٠٨)].\n(^٦) ابن قيس الأنصاري.\n(^٧) لقاح: - باللام المكسورة والقاف آخره مهملة- النوق ذوات الألبان. [فتح الباري (١/ ٣٠٤)].\n(^٨) (ل ٥/ ١١٣/أ).\n(^٩) سيأتي هذا الحديث عند المصنف برقم [٦٥٤٣].\n(^١٠) القائل \"قال محمد بن يزيد\"، هو أَبو حاتم الرازي، فهو موصول بإسناد المصنف. ويدل على ذلك ما أسنده المزي في \"تهذيب الكمال\" [١٢/ ١٥٨] من طريق أبي حاتم الرازي فذكره.\n(^١١) في الأصل: وعشرين. والصواب ما أثبته من (ل):.\n(^١٢) في (ل): وبلغني. ورواية المزي في \"تهذيب الكمال\" موافقة لما في الأصل.","vol":"13","page":189},{"text":"٦٥٣٦ - حدثنا إبراهيم الحربي، حدثنا خالد بن خِدَاش (^١)، حدثنا ابن وهب (^٢)، عن معاوية بن صالح (^٣)، [قال] حدثني أَبو الحكم (^٤) قال: كنت عند\n⦗١٩٢⦘ الحجاج حين سأل أنسا: كيف صنع رسول الله ﷺ بأصحاب اللقاح الذين سرقوها؟ فقال أنس: \"قطع أيديهم وأرجلهم وسمل أعينهم\" (^٥).\n_________\n(^١) -بكسر المعجمة، وتخفيف الدال، وآخره معجمة.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) ابن حُدَيْر الحضرمي.\n(^٤) التنوخي. روى عن أنس قال: خدمت النبي صلى عليه وسلم سبع سنين. روى عنه =\n⦗١٩٢⦘ = معاوية بن صالح. [التاريخ الكبير- للبخاري (٩/ ٢٣). الجرح والتعديل (٩/ ٣٥٨)] ولم يذكرا فيه جرحًا ولا تعديلًا. وأخرج هذه الرواية- خدمة النبي ﷺ سبع سنين- مسندة من طريق معاوية بن صالح عن أبي الحكم عن أنس بحشل الواسطي في \"تاريخ واسط\" [ص / ٦١] وقال عقبها: أَبو الحكم: التنوخي الصيقل.\n(^٥) عزاه في إتحاف المهرة [٢/ ٣٩٩] من هذا الوجه إلى أبي عوانة وحده. وفي إسناده أَبو الحكم التنوخي. لم يذكر فيه البخاري جرحًا ولا تعديلًا. فهو على الاحتمال عنده. [ينظر: تهذيب الكمال (١٨/ ٢٦٥)] وسيأتي عن المصنف ما يشهد لتحديث أنس بن مالك الحجاج بهذا الحديث.","vol":"13","page":191},{"text":"٦٥٣٧ - حدثنا (الهيذام) (^١) وإبراهيم الحربي، قالا: حدثنا عبد الله بن\n⦗١٩٣⦘[صالح] العجلي (^٢)، حدثنا عَبْثَر (^٣)، عن أشعث (^٤)، عن غَيْلان (^٥)، عن أنس -وذكر عن عبد الله بن فلان الرعيني (^٦) - \"أنَّ العرنيين أتوا النبي ﷺ فيهم هُزَال، فأمر بهم إلى إبل الصدقة … \" وذكر الحديث إلى قوله: \"وطرحهم في حائر (^٧) حتى ماتوا\" (^٨).\n_________\n(^١) جاء في النسختين الخطيتين، وكذلك في نسخة الحافظ ابن حجر [ينظر: إتحاف المهرة (٢/ ١٦٢)]: \"حدثنا أَبو الهيذام\". ولم أقف عليه. وهناك هيذام بن قتيبة المروزي، نزيل بغداد -لم تذكر كنيته-. يروي عن عبد الله بن صالح العجلي. وهو في طبقة شيوخ أبي عوانة، حيث إنه توفي سنة أربع وسبعين ومائتين. قال الدارقطني فيه: لا بأس به.\nووثقه الخطيب البغدادي. [تاريخ بغداد (١٤/ ٩٦). تاريخ الإسلام (حوادث ٢٦١ - ٢٨٠ / ص ٤٨٧)]. فلعله هو، وقع فيه سبق قلم من النساخ، أو أن اسمه الهيذام ويكنى بأبي الهيذام. والله أعلم. ثم رأيت بعد ذلك أبا عوانة سماه في بعض المواضع من كتابه [كتاب الصوم / باب بيان إباحة الاعتكاف في العشر فقال: حدثنا هيذام. فتأكد عندي أنه هو فأثبته في المتن. وقد سبقني إلى هذا محقق إتحاف المهرة، لكنه لم يجزم، معتمدًا على ذكر هيذام في الرواة عن العجلي. إلا أن الاسم وقع عنده (هندام) =\n⦗١٩٣⦘ = -بالنون والدال المهملة-، في المتن، وفي الحاشية!\n(^٢) هو عبد الله بن صالح بن مسلم العجلي.\n(^٣) -بفتح أوله، وسكون الموحدة، وفتح المثلثة- ابن القاسم الزُبَيْدي -بالضم.\n(^٤) ابن سَوَّار الكندي.\n(^٥) ابن جرير المِعْوَلي الأزدي البصري.\n(^٦) لم أعرفه.\n(^٧) الحائر: الحوض يُسَيَّبُ إليه مسيل الماء من الأمطار، يسمى هذا الاسم بالماء. [لسان العرب (٣/ ٤١٤) مادة: حير].\n(^٨) عزاه في إتحاف المهرة [٢/ ١٦٢] من هذا الوجه إلى أبي عوانة وحده. وفي إسناده أشعث بن سوار: ضعيف. ولم يتابع -فيما وقفت عليه- على قوله: وطرحهم في حائر.","vol":"13","page":192},{"text":"٦٥٣٨ - حدثني الوليد بن مروان بن عبد الله (^١) بن مروان بن الحكم بن جُنادة أَبو العباس (^٢)، أخبرنا (^٣) جنادة بن مروان بن الحكم بن\n⦗١٩٤⦘ جنادة (^٤)، حدثني أبي (^٥)، حدثني الأشعث، عن غَيْلان الأزدي، عن أنس بن مالك: \"قدم على رسول الله ﷺ رجال من عرينة بهم هزال شديد. فأمرهم أن / (^٦) يكونوا في إبل الصدقة، ويشربوا من ألبانها. حتى إذا صحوا وسمنوا … \" وذكر الحديث (^٧).\n_________\n(^١) في إتحاف المهرة [٢/ ١٦٢]: عبيد الله.\n(^٢) الحمصي. ترجم له ابن عساكر في \"تاريخ دمشق\" (٦٣/ ٢٦٧)، والذهبي في \"تاريخ الإسلام (٢١/ ٣٢٧) ولم يذكرا فيه جرحا ولا تعديلا.\n(^٣) في (ل): حدثنا.\n(^٤) الأزدي الحمصي. قال أَبو حاتم: ليس بقوي، أخشى أن يكون كذب في حديث عبد الله بن بُسر، أنه رأى في شارب النبي ﷺ بياضا بحيال شفتيه. [الجرح والتعديل (٢/ ٥١٦)].\n(^٥) مروان بن جنادة بن الحكم الأزدي، لم أقف له على تراجمة.\n(^٦) (ل ٥/ ١١٣ / ب).\n(^٧) عزاه في إتحاف المهرة [الموضع السابق] من هذا الوجه إلى أبي عوانة وحده.","vol":"13","page":193},{"text":"٦٥٣٩ - حدثنا العباس بن الوليد بن مزيد (^١)، [قال] أخبرني أبي، حدثنا أَبو بكر بن عبد الله بن أبي سَبْرة القرشي ثم الحِسْلي (^٢) -وكان قدم علينا دمشق في ولاية الفضل بن صالح سنة خمس وأربعين ومائة، وكان من أهل المدينة- حدثني عبيد الله بن عمر (^٣)، عن حُميد الطويل، عن أنس \"أنَّ ناسًا من عرينة قدموا على رسول الله ﷺ فاجتووا المدينة. فقال لهم\n⦗١٩٥⦘ رسول الله ﷺ: لو خرجتم إلى أذوادنا فشربتم من ألبانها وأبوالها.\nففعلوا. فلما صحوا قتلوا راعي رسول الله ﷺ ورجعوا كفارًا واستاقوا الذود. فبلغ ذلك رسول الله ﷺ فأرسل في طلبهم، فأُتي بهم فقطع أيديهم وأرجلهم وسمل أعينهم\".\nلم يروه في الدنيا عن عبيد الله غير ابن أبي سبرة (^٤).\n_________\n(^١) العُذْري، أَبو الفضل البيروتي.\n(^٢) -بكسر الحاء وسكون السين المهملتين. كذا في الأنساب [٢/ ٢١٨]- ضعفه غير واحد.\nومنهم من رماه بالوضع، منهم الإمام أحمد وابن عدي. مات سنة اثنتين وستين ومائة. [الجرح والتعديل (٧/ ٢٩٨). الكامل- لابن عدي (٧/ ٢٧٥٢). تهذيب الكمال (٣٣/ ١٠٢)].\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب العُمري.\n(^٤) وقد رموه بالوضع. وأما المتن فصحيح أخرجه مسلم من طريق هشيم عن حميد وعبد العزيز بن صهيب بمثله.","vol":"13","page":194},{"text":"٦٥٤٠ - أخبرنا يونس (^١)، أخبرنا ابن وهب، أخبرني جرير بن حازم، عن أيوب (^٢)، عن أبي قلابة، عن أنس: \"قدم ثمانية رهط. . .\" (^٣) [ح].\n_________\n(^١) ابن عبد الأعلى بن ميسرة الصدفي.\n(^٢) ابن أبي تميمة السَّخْتِياني.\n(^٣) هكذا رواه جرير بن حازم عن أيوب عن أبي قلابة. وتابعه معمر [ح ٦٥٤٦] والثوري [ح ٦٥٤٧] ووهيب [ح ٦٥٥١] وأبو داود السجستاني والحراني كلاهما عن سليمان بن حرب عن حماد بن زيد [ح ٦٥٥٠].\nورواه مسلم عن هارون بن عبد الله عن سليمان بن حرب عن حماد بن زيد عن أيوب عن أبي رجاء عن أبي قلابة. وتابعه أَبو أمية الطرسوسي عن سليمان بن حرب [ح ٦٥٥٣] ويحيى بن مصعب البصري عن حماد بن زيد [ح ٦٥٥٤].\nقال أَبو عوانة: فلعل أيوب سمعه منهما جميعًا. اهـ. يعني من أبي قلابة وأبي رجاء.\n[كلام المصنف عقب الحديث (٦٥٥٣)].\nوقال الحافظ ابن حجر في \"الفتح\" [٧/ ٥٢٥]: اختلف على أيوب فيه، هل هو عنده عن =\n⦗١٩٦⦘ = أبي قلابة بغير واسطة أم بواسطة. وأوضح ذالك الدارقطني فقال: إن أيوب حيث يرويه عن أبي قلابة نفسه فإنه يقتصر على قصة العرنيين، وحيث يرويه عن أبي رجاء مولى أبي قلابة فإنه يذكر مع ذلك قصة أبي قلابة مع عمر بن عبد العزير ولِما دار بينه وبين عنبسة بن سعيد.\nومن خلال هذا التفصيل يتبين أن الإمام مسلمًا اختصر حديث سليمان بن حرب، حيث لم يذكر قصة أبي قلابة مع عمر بن عبد العزيز، وهي عند المصنف مذكورة من حديث أبي أمية عن سليمان بن حرب، ومن حديث يحيى بن مصعب عن حماد بن زيد.","vol":"13","page":195},{"text":"٦٥٤١ - قال (^١) وأخبرني ابن وهب، حدثني عبد الله (^٢) بن عمر (^٣) وغيره (^٤)، عن حُميد الطويل، عن أنس \"أنَّ ناسًا من عرينة قدموا على النبي ﷺ فاجتووا المدينة … \" وذكر الحديث (^٥) / (^٦).\n_________\n(^١) القائل هو يونس بن عبد الأعلى.\n(^٢) في (ل): عبيد الله. وما في الأصل موافق لما في إتحاف المهرة [١/ ٦٠٦]. ويؤيده قول أبي عوانة المتقدم: لم يروه في الدنيا عن عبيد الله غير ابن أبي سبرة.\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب العمري.\n(^٤) لم أقف على هذا الغير، وقد رواه النسائي في \"سننه\" [تحريم الدم / باب تأويل قول الله تعالى: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ في الْأَرْضِ فَسَادًا﴾ الآية … / ح ٤٠٢٨ (٧/ ٩٥)] عن أحمد بن عمرو بن السرح عن ابن وهب به، بالإبهام أيضًا. وهذا يدل على أن الإبهام من ابن وهب نفسه.\n(^٥) في إسناده عبد الله بن عمر العمري: مضعَّف. وقد تابعه هشيم عند مسلم كما تقدم.\n(^٦) (ل ٥/ ١١٤ / أ).","vol":"13","page":196},{"text":"٦٥٤٢ - ز- أخبرنا يونس، حدثنا ابن وهب، [قال] حدثني\n⦗١٩٧⦘ عمرو بن الحارث (^١)، عن سعيد بن أبي هلال (^٢)، عن أبي الزناد (^٣)، عن عبيد الله بن عبد الله (^٤)، عن عبد الله بن عمر أو عمرو -شك يونس- عن النبي ﷺ ونزلت فيهم آية المحاربة (^٥).\nإسناد عجَب (^٦).\n_________\n(^١) ابن يعقوب الأنصاري مولاهم المصري.\n(^٢) الليثي مولاهم، أَبو العلاء المصري.\n(^٣) عبد الله بن ذكوان.\n(^٤) ابن عتبة بن مسعود الهذلي.\n(^٥) أخرجه أَبو داود [الحدود / باب ما جاء في المحاربة / ح ٤٣٦٩ (٤/ ٥٣٥)] عن أحمد بن صالح المصري، والنسائي [الموضع السابق / ح ٤٠٤١ (٧/ ١٠٠)] عن أحمد بن عمرو بن السرح كلاهما عن ابن وهب به. عن عبد الله بن عُمر بدون شك. وإسناده رجاله رجال الصحيح. وقال الشيخ الألباني: (حسن صحيح). [صحيح سنن النسائي / ح ٣٧٧٢].\n(^٦) لم يظهر لي وجهه.","vol":"13","page":196},{"text":"٦٥٤٣ - حدثنا أَبو عبد الرحمن النسائي (^١)، والحسين بن إسحاق التُّسْتَري (^٢)، قالا: حدثنا أَبو المعافى الحراني محمد بن وهب (^٣)، حدثنا\n⦗١٩٨⦘ محمد بن سلمة (^٤)، عن أبي عبد الرحيم (^٥)، عن زيد (^٦) ح وحدثنا محمد بن مسلم (^٧) وأبو حاتم (^٨) وأبو فروة (^٩)، قالوا: حدثنا محمد بن يزيد، حدثنا يزيد -يعني أباه- قال: حدثنا زيد بن أبي أُنَيْسة، عن طلحة بن مُصَرِّف، عن يحيى بن سعيد، عن أنس بن مالك قال: حدث أنسٌ عبد الملكِ بن مروان قال: \"جاء أعراب من عرينة إلى النبي ﷺ، فأسلموا وأقاموا بالمدينة، فعظمت بطونهم، وتغيرت ألوانهم، واجتووا المدينة. فبعثهم رسول الله ﷺ إلى لقاح له وأمرهم أن يشربوا من ألبانها وأبوالها. فشربوا حتّى صحوا، فلما صحوا قتلوا الراعي وساقوا الإبل، فبلغ ذلك النبي ﷺ فبعث نبي الله ﷺ في طلبهم فأُتي بهم (^١٠)، فقطع أيديهم\n⦗١٩٩⦘ وأرجلهم، وسمر (^١١) أعينهم\".\n[قال محمد بن وهب في حديثه: \"قتلوا رعاءها واستاقوا النعم. فبعث نبي الله ﷺ في طلبهم، فأتي بهم، فقطع أيدهم وأرجلهم وسمر أعينهم\"].\nوزاد: قال أمير المؤمنين لأنس وهو يحدثه هذا الحديث: \"بكفر أو بذنب؟ / (^١٢) قال: بكفر\".\nقال زيد: وحدثني السري بهذا الحديث فقال: \"إنما نزلت هذه الآية بعدما قطع أيديهم وأرجلهم وسمر أعينهم: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾، كلها\".\nطلحة عن يحيى غريب (^١٣).\n_________\n(^١) أحمد بن شعيب بن علي، صاحب السنن. والحديث في \"سننه\" [الطهارة / باب بول ما يؤكل لحمه / ح ٣٠٦ (١/ ١٦٠)].\n(^٢) -بضم المثناة فوق، ثم سين مهملة ساكنة، ثم مثناة فوق مفتوحة، ثم راء. [توضيح المشتبه (١/ ٥٠٩)].\n(^٣) ابن عمر بن أبي كريمة.\n(^٤) ابن عبد الله الباهلي مولاهم، أَبو عبد الله الحراني.\n(^٥) خالد بن أبي يزيد بن سماك الحراني. خال الذي قبله.\n(^٦) ابن أبي أُنيسة.\n(^٧) ابن عثمان بن عبد الله، أَبو عبد الله بن وَارَه الرازي.\n(^٨) الرازي. قدم المصنف إسناده برقم /٢١٢.\n(^٩) نسبه أَبو عوانة في مواضع من مستخرجه فقال: حدثنا أَبو فروة الرهاوي. [ينظر على سبيل المثال: (١/ ٢٥٣)]. وهو يزيد بن محمد بن يزيد بن سنان. ذكره ابن حبان في \"الثقات\" [٩/ ٢٧٦]. وسماه ابن كثير في \"البداية والنهاية\" [١١/ ٤٧] فيمن توفي سنة تسع وستين ومائتين، وقال: أحد الضعفاء. ا. هـ. وهو متابَع كما ترى.\n(^١٠) في (ل): فأرسل إليهم فجيء بهم.\n(^١١) في (ل): وسمل.\n(^١٢) (ل ٥/ ١١٤/ ب).\n(^١٣) قال النسائي عقب الحديث: لا نعلم أحدًا قال عن يحيى عن أنس في هذا الحديث غير طلحة. والصواب عندي -والله تعالى أعلم-: يحيى عن سعيد بن المسيب مرسل. ا. هـ.","vol":"13","page":197},{"text":"٦٥٤٤ - حدثنا علي بن حرب (^١)، عن أبي مسعود الزَّجَّاج (^٢)، عن أبي سعد -يعني البَقَّال (^٣) - عن أنس \"أنَّ نفرًا من عرينة أتوا النبي ﷺ\n⦗٢٠٠⦘ وبهم جَهْد مصفَرَّة ألوانهم- … \" وذكر الحديث (^٤).\n_________\n(^١) الطائي.\n(^٢) عبد الرحمن بن الحسن الموصلي التميمي. قال أَبو حاتم: يكتب حديثه ولا يحتج به.\n[الجرح (٥/ ٢٢٧)]. وذكره ابن حبان في \"الثقات\" [٨/ ١٧٢].\n(^٣) سعيد بن المرْزُبَان العبسي مولاهم.\n(^٤) عزاه في \"إتحاف المهرة\" [٢/ ٤٠٠] من هذا الوجه إلى أبي عوانة وحده. وفي إسناده أَبو سعد البقال: ضعيف مدلس. لكن حديثه في المتابعات.","vol":"13","page":199},{"text":"٦٥٤٥ - حدثنا إسحاق بن سَيَّار النَّصِيْبي، حدثنا عمرو بن عاصم (^١)، عن أبي رَوْح (^٢) -وكان في كتابه قبله: سلَّام بن مسكين، وبعده: أَبو رَوْح (^٣) - قال: سمعت ثابتًا البُنَاني (^٤) يحدث في بيت الحسن (^٥) -والحسن شاهد- قال ثابت: حدثنا أنس بن مالك أنَّ الحجاج بن يوسف لما قدم العراق أرسل إليه، فقال: يا أبا حمزة إنك رجل قد صحبت رسول الله ﷺ ورأيت عمله وسبيله ومنهاجه. وهذا خاتمي فليكن في يدك، فلا أعمل شيئًا إلّا بأمرك -وذكر الحديث- قال: يا أبا حمزة أخبرني بأشد عقوبة عاقب بها رسول الله ﷺ. قال: قدم ناس من أهل الحجاز على رسول الله ﷺ بهم جَهْد وضر. فقالوا: يا رسول الله / (^٦)\n⦗٢٠١⦘ آونا وأنفق علينا مما رزقك الله. قال: فآواهم وأنفق عليهم حتى صلحوا (^٧). فقالوا: يا رسول الله لو نحيتنا عن المدينة فإنها أرض وَخِمَةٌ (^٨). فنحاهم إلى جانب الحرة في ذود (راعٍ) (^٩) من المسلمين. وكانوا يصيبون من ألبانها. فسولت لهم أنفسهم، فقتلوا الراعي، واستاقوا الذود، كفروا بعد إسلامهم. فأَتى رسولَ الله ﷺ الصريخُ (^١٠). فبعث في آثارهم، فأُتي بهم، فقطع أيديهم وأرجلهم وسمل أعينهم. قال أنس: ولقد رأيت أحدهم فاغرًا (^١١) فاه يَعَضُّ الأرض ليجد من بردها، مما يجد من الحرِّ والشِّدَّة.\nقال: فوثب الحجاج، فقال: رسول الله ﷺ قتل على ذَوْدٍ وقطع الأيدي والأرجل وسَمَلَ الأَعْيُنَ (^١٢)، ونحن لا نقتل في معصية الله؟!\nقال الحسن: ولا يذكر عدو الله أنهم حاربوا الله ورسوله وكفروا بعد إسلامهم وقتلوا النفس التي حرم الله وسرقوا.\n⦗٢٠٢⦘ قال: فلقد رأيت الحسن يعرض بوجهه ويَتَمَعَّرُ وجْهُهُ (^١٣) وثابت يحدث الحديث، والحسن يعرض بوجهه يمينًا وشمالًا كراهيةً كأنما يُلْطَمُ وجْهُهُ\" (^١٤) (^١٥).\n_________\n(^١) ابن عبيد الله الكِلابي.\n(^٢) سلَّام -بالتشديد [كذا في \"فتح الباري\" (١٠/ ١٤٨)]- بن مسكين بن ربيعة الأزْدي البصري.\n(^٣) يعني -والله أعلم- كان في كتاب عمرو بن عاصم قبل \"أَبو روح\" اسم أبي روح: سلام بن مسكين. وبعد الاسم الكنية. فكأنه كان في كتابه: عن سلام بن مسكين أبي روح. وفي \"إتحاف المهرة\" [١/ ٥٢١]: عن أبي روح -وهو سلام بن مسكين-.\n(^٤) -بضم الموحدة، وبنونين- وهو ثابت بن أسلم، أَبو محمد البصري.\n(^٥) ابن أبي الحسن البصري. قاله ابن حجر في \"الفتح\" [١٠/ ١٤٩].\n(^٦) (ل ٥/ ١١٥/ أ).\n(^٧) كذا. وعند البخاري: فلما صحوا.\n(^٨) يقال بلدة وخِمَة: إذا لم يوافِق سكَنُها. [لسان العرب (١٥/ ٢٤٥) مادة / وخم].\nوينظر تفسير: \"فاجتووها\" المتقدم في حديث [٦٥٢٦].\n(^٩) في النسختين: راعي. وهو خطأ.\n(^١٠) أي: الصارخ، وهو أحد الراعيين يخبر بما حصل منهم. كما يأتي. [ح ٦٥٥٨].\n(^١١) في الأصل: فارغا. والتصويب في الحاشية.\n(^١٢) زاد الإسماعيلي نا: \"في معصية الله\". [فتح الباري (١٠/ ١٤٨)].\n(^١٣) أي: يتغير. [لسان العرب (١٣/ ١٤٠) مادة / معر].\n(^١٤) وعند البخاري: قال الحسن: وَدِدْتُ أنه لم يحدثه. اهـ. وقال ابن حجر: وساق الإسماعيلي من وجه آخر عن ثابت: \"حدثني أنس قال: ما ندمت على شيء ما ندمت على حديث حدثته الحجاج\". [فتح الباري (١٠/ ١٤٩)].\n(^١٥) أخرجه البخاري [الطب / باب الدواء بألبان الابل / ح ٥٦٨٥ (١٠/ ١٤٨ - مع الفتح)]. عن مسلم بن إبراهيم حدثنا سلام بن مسكين به. مختصرًا. وأخرجه الإسماعيلي من طريق بهز بن أسد عن سلام بن مسكين به. [على ما في فتح الباري (١٠/ ١٤٨)]. بأطول مما عند البخاري. يدل عليه نقول الحافظ ابن حجر عنه.","vol":"13","page":200},{"text":"٦٥٤٦ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، عن عبد الرزاق، عن معمر (^٢)، عن أيوب، عن أبي قِلَابة، عن أنس قال: \"قدم المدينة قوم فاجتووها، فأمر لهم / (^٣) النبيُّ ﷺ بنعم وأذن لهم بأبوالها وألبانها، فلما صحوا قتلوا الراعي واستاقوا الإبل. فأُتي بهم النبي ﷺ فقطع أيديهم وأرجلهم وسمل أعينهم، وتُركوا حتى ماتوا … \" فذكر الحديث.\nوعن عبد الرزاق، عن الثوري، عن أيوب، عن أبي قِلَابة، عن أنس\n⦗٢٠٣⦘ أنهم من عكل.\n_________\n(^١) الدَّبري.\n(^٢) ابن راشد الأزدي.\n(^٣) (ل ٥/ ١١٥/ ب).","vol":"13","page":202},{"text":"٦٥٤٧ - ز-[حدثنا أَبو أسامة (^١)، حدثنا أبي (^٢)، حدثنا ضَمْرَة (^٣)، عن ابن شَوْذَب (^٤) قال: بلغ الحسن أن أنسًا حَدَّث الحجاج بهذا الحديث.\nفقال الحسن: حُمَيْق (^٥)! يَعْمِدُ إلى سلطان .... (^٦) فيحدثه بمثل هذا.\nقال ابن شوذب: بلغني أن الحجاج قال -حين حدثه بهذا الحديث-: أين هؤلاء الذين نهونا عما نصنع، والنبي ﷺ قد صنع هذا؟! (^٧)].\n_________\n(^١) عبد الله بن محمد بن أبي أسامة الحلبي. ذكره أَبو أحمد الحاكم في \"الأسامي والكنى\" [٢/ ٤٢]. ولم يورد فيه جرحًا ولا تعديلًا. وذكره الذهبي في \"تاريخ الإسلام\" في الطبقة التاسعة والعشرين [٢٨١ - ٢٩٠ (ص ١٠٩)] ولم ينقل فيه -كذلك- جرحًا ولا تعديلًا.\n(^٢) محمد بن أبي أسامة الحلبي. قال أَبو حاتم: ليس به بأس. [الجرح والتعديل (٧/ ٢٠٩)].\n(^٣) ابن ربيعة الفلسطيني، أَبو عبد الله الرملي.\n(^٤) هو عبد الله بن شوذب الخراساني، أَبو عبد الرحمن البلخي، سكن البصرة ثم الشام. قال أَبو حاتم: لم ير الحسن ولم يسمع منه. [المراسيل (ص / ١٠١)]. مات سنة ست أو سبع خمسين ومائة.\n(^٥) تصغير: حمَق. وحَمِق وأحمق بمعنى. والحُمْقُ ضد العقل. [ينظر: لسان العرب (٣/ ٣٢٩) مادة / حمق].\n(^٦) كلمة لم أستطع أن أقرأها.\n(^٧) هذا الأثر منقطع. فإن ابن شوذب لم ير الحسن ولم يسمع منه.","vol":"13","page":203},{"text":"٦٥٤٨ - حدثنا محمد بن عبد الملك الواسطي الدَّقِيقي، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا حُميد الطويل، عن أنس بن مالك قال: قدم\n⦗٢٠٤⦘ رهط من عرينة إلى النبي ﷺ فاجتووا المدينة فقال لهم النبي ﷺ: \"لو خرجتم إلى إبل الصدقة فشربتم من ألبانها\".-قال حميد: فحدث قتادة في هذا الحديث: \"وأبوالها\"، ولم أسمعه يومئذ من أنس- قال: ففعلوا. فلما صحوا ارتدوا عن الإسلام وقتلوا راعي النبي ﷺ واستاقوا الإبل وخانوا / (^٢) وحاربوا الله ورسوله. فبعث رسول الله ﷺ في آثارهم فأُخذوا. فقطع أيديهم وأرجلهم وسمر أعينهم (^٣).\n_________\n(^١) ابن زاذان السُّلمي مولاهم، أَبو خالد الواسطي.\n(^٢) (ل ٥/ ١١٦ / أ).\n(^٣) أخرجه مسلم من طريق هشيم عن عبد العزيز بن صهيب وحميد به. وقال فيه \"وأبوالها\". وبيَّنت رواية المصنف أن قوله: \"وأبوالها\" غير مسموع لحميد من أنس، وإنما ذكرها قتادة. وفي هذا فائدة من فوائد الاستخراج، حيث كانت رواية المصنف ما وقع في الأصل من تدليس.\nوالحديث أخرجه أحمد في \"مسنده\" [(٣/ ٢٠٥] عن يزيد بن هارون به، مختصرًا.\nوقال في آخره: \"قال حميد: حدث قتادة في هذا الحديث \"وأبوالها\".","vol":"13","page":203},{"text":"٦٥٤٩ - حدثنا علي بن عبد العزيز (^١) قال: قال أَبو عبيد (^٢): فإن هشيمًا (^٣) حدثنا قال: حدثنا عبد العزيز بن صهيب (^٤) وحُميد، قالا: حدثنا أنس بن مالك ح وحدثني عبد الله بن أحمد بن موسى\n⦗٢٠٥⦘ الجواليقي- عبدان (^٥)، قال: حدثنا أَبو بكر بن أبي شيبة (^٦)، قال: أخبرنا هشيم، عن عبد العزيز بن صهيب وحميد، عن أنس بن مالك أن ناسًا من عرينة قدموا على رسول الله ﷺ[المدينة] فاجتووها، فقال لهم رسول الله ﷺ: \"إن شئتم أن تخرجوا إلى إبل الصدقة وتشربوا من ألبانها وأبوالها\"، ففعلوا، فصحوا. ثم مالوا على الرعاء، فقتلوهم، وارتدوا عن الإسلام، واستاقوا ذود رسول الله ﷺ، فبلغ ذلك النبي ﷺ فبعث في آثارهم. فأتي بهم، فقطع أيديهم وأرجلهم وسمل أعينهم، وتُركوا بالحرة حتى ماتوا\" (^٧).\n_________\n(^١) ابن المَرْزُبان، أَبو الحسن البصري، نزيل مكة.\n(^٢) القاسم بن سلَّام.\n(^٣) ابن بَشير السُّلمي.\n(^٤) البُناني مولاهم، البصري.\n(^٥) أَبو محمد الأهوازي.\n(^٦) عبد الله بن محمد بن إبراهيم بن عثمان العبسي الكوفي. والحديث في \"مصنفه\" [الجهاد / باب ما قالوا في الرجل يسلم ثم يرتد ما يُصنع به. / ح ١ وَ٢ (٧/ ٥٩٤)].\n(^٧) أخرجه مسلم عن أبي بكر بن أبي شيبة به. [الموضع الأول / ح ٩ (٣/ ١٢٩٦)]. وفي الإسناد الأول عند المصنف تصريح هشيم بالسماع من عبد العزيز، وعطف عليه حميدًا فيحتمل بقاء التدليس عنه، لأنه أثر عن هشيم تدلس العطف. [ينظر: تدريب الراوي (١/ ٢٢٦)]. وفي وقوع التصريح بالتحديث عند المصنف فائدة من فوائد الاستخراج. فإن الحديث عند مسلم بالعنعنة.","vol":"13","page":204},{"text":"٦٥٥٠ - حدثنا أَبو داود الحراني، وأبو داود السِّجْزي (^١)، قالا: حدثنا\n⦗٢٠٦⦘ سليمان بن حرب (^٢)، قال: حدثنا حماد بن زيد (^٣)، عن أيوب، عن أبي قلابة، عن أنس [بن مالك] \"أن قومًا من عُكْل أو من عرينة قدموا على رسول الله ﷺ فاجتووا المدينة. فأمر لهم رسول الله ﷺ بلقاح، وأمرهم أن يشربوا من أبوالها وألبانها، فانطلقوا، فلما صحوا قتلوا راعي رسول الله / (^٤) ﷺ واستاقوا النَّعَم، فبلغ النبي ﷺ خبرهم من أول النهار، فأرسل النبي ﷺ في آثارهم، فما ارتفع النهار حتى جيء بهم، فأمر بهم فقُطعت أيديهم وأرجلُهم وسَمَر أعينهم، وألقوا في الحرة يستسقون فلا يسقون\".\nقال أَبو قلابة: \"فهؤلاء قوم سرقوا وقتلوا كفروا بعد إيمانهم وحاربوا الله ورسوله\" (^٥).\n_________\n(^١) في (ل): السجستاني. وهو سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب ما جاء في المحاربة. / ح ٤٣٦٤ (٤/ ٥٣١)].\n(^٢) الأزدي الواشحي البصري.\n(^٣) ابن درهم الأزدي الجهضمي البصري.\n(^٤) (ل ٥/ ١١٦ /ب).\n(^٥) أخرجه البخاري عن سليمان بن حرب به. [الوضوء / باب أَبوال الإبل والدواب والغنم ومرابضها / ح ٢٣٣ (١/ ٤٠٠ - مع الفتح)].","vol":"13","page":205},{"text":"٦٥٥١ - حدثنا أَبو داود السِّجْزي (^١)، قال: حدثنا موسى بن إسماعيل (^٢)، قال: حدثنا وُهيب (^٣)، عن أيوب، بإسناده، بهذا الحديث، قال:\n⦗٢٠٧⦘ \"فأمر بمسامير فأُحميت، فكَحَلَهم وقَطع أيديهم وأرجلهم، وما حسمهم\" (^٤).\nروى محمد بن يحيى (^٥) وغيره عن سليمان بن حرب كما رواه أَبو داود سواء لم يُذكر أبو رجاء (^٦).\n_________\n(^١) في (ل): السجستاني. والحديث في \"سننه\" [الموضع السابق. / ح ٤٣٦٥ (٤/ ٥٣٣)].\n(^٢) المِنْقَري التَّبُوذَكي.\n(^٣) ابن خالد الباهلي مولاهم.\n(^٤) أخرجه البخاري من طريق وهيب به. [ح ٣٠١٨ وَ٦٨٠٤].\n(^٥) الذهلي.\n(^٦) لم أقف على من وصله من طريق محمد بن يحيى. ومن الغير الذين أشار إليهم أَبو عوانة البخاري في \"صحيحه\" [الوضوء / باب أَبوال الدواب … / ح ٢٣٣ (١/ ٤٠٠ - مع الفتح)].","vol":"13","page":206},{"text":"٦٥٥٢ - حدثنا أَبو داود السجستاني (^١)، قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد (^٢)، قال: أخبرنا ثابت وقتادة وحميد، عن أنس بهذا الحديث. قال: \"فقطع أيديهم وأرجلهم من خلاف. وقال فيه في أوله: واستاقوا الإبل وارتدوا عن الإسلام. قال أنس: فلقد رأيت أحدهم يَكْدِم (^٣) الأرض بفيه عطشًا حتى ماتوا\" (^٤).\n_________\n(^١) الحديث في \"سننه\" [الموضع السابق. / ح ٤٣٦٧ (٤/ ٥٣٤)].\n(^٢) ابن سلمة بن دينار، أَبو سلمة البصري.\n(^٣) قال ابن فارس: يقال كدم إذا عَضَّ بأدنى فيه، كما يكدم الحمار. [معجم مقاييس اللغة (٥/ ١٦٥)].\n(^٤) أخرجه الترمذي [ح ٧٢ (١/ ١٠٦)]، والنسائي [ح ٤٠٣٤ (٧/ ٩٧)]، وأحمد في \"المسند\" [١/ ٤٧٩] من طريق حماد به، إلا أنَّه عند النسائي عن ثابت وقتادة. وإسناده صحيح. =\n⦗٢٠٨⦘ = ملحوظة: ذكر ابن حجر في \"إطراف المسند\" [١/ ٤٧٩] أن حمادًا قال في حديثه: أخبرنا ثابت وقتادة وحميد. والذي في المطبوع من \"المسند\" عن قتادة وحده.","vol":"13","page":207},{"text":"٦٥٥٣ - [و] حدثناه أَبو أُمية الطَّرْسُوسي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي رجاء مولى أبي قلابة (^١)، قال: كان أَبو قلابة عند عمر بن عبد العزيز، فسألهم عن القسامة، فقالوا: أَقاد بها رسول الله / (^٢) ﷺ وأبو بكر وعمر والخلفاء *من * بعده [﵃]. قال: فقالوا: ما تقول أنت يا أبا قلابة؟ قال: عندك رؤوس الأَجْنَاد (^٣) وأشراف العرب. قال: فقال عَنْبَسة بن سعيد: فأين حديث العرنيين؟ [قال] فقال أَبو قلابة: إياي حدَّث أنسُ بن مالك، حدثنا أنس بن مالك قال: \"قدم على رسول الله ﷺ ناس من عكل أو عرينة فاجتووا المدينة فأمر لهم رسول الله ﷺ بلقاح وأمرهم أن يشربوا من أبوالها وألبانها. ثم ذكر مثل حديث أبي داود عن سليمان بن حرب سواء. وزاد: قال: فقال عنبسة\n⦗٢٠٩⦘ (بن سعيد: سبحان الله! قال: فقال [أبو قلابة:] أتتهمني يا عنبسة؟) (^٤) قال: لا، ولكن هذا الجند لا يزال بخير ما أبقاك الله بين أظهرهم\" (^٥).\nسمعت عبد الرحمن بن خراش يقول: أَبو رجاء مولى أبي قلابة اسمه سلمان، ولعل أيوب سمعه منهما.\nرواه هارون بن عبد الله عن سليمان بن حرب هكذا عن أبي رجاء عن أبي قلابة (^٦).\nفلعله سمعه أيوب منهما جميعًا.\n_________\n(^١) اسمه سلمان. [الكنى لمسلم (١/ ٣١٥) ترجمة / ١١١٣].\n(^٢) (ل ٥/ ١١٧ / أ).\n(^٣) بفتح الهمزة وسكون الجيم بعدها نون. جمع جند. وهي في الأصل الأنصار والأعوان، ثم اشتهر في المقاتلة. وكان عمر قسم الشام بعد موت أبي عبيدة ومعاذ إلى أربعة أمراء مع كل أمير جند. فكان كل من فلسطين ودمشق وحمص وفنسرين يسمى جندًا باسم الجند الذي نزلوها. قاله ابن حجر في \"الفتح\" [١٢/ ٢٥٠].\n(^٤) ما بين الهلالين استدركه الناسخ الأصل في الحاشية إلى الشمال وكتبه صاعدًا إلى أعلى الورقة. وهو ما يعرف \"بالَّلحَق\" -بفتح اللام والحاء.\n(^٥) أخرجه مسلم عن هارون بن عبد الله عن سليمان بن حرب به. [الموضع الأول / ح ١١ (٣/ ١٢٩٧)]. ولم يسق مسلم المتن.\n(^٦) وصله مسلم عنه. كما تقدم.","vol":"13","page":208},{"text":"٦٥٥٤ - حدثنا عبدة بن سليمان بن بكر البصري -بمصر- أَبو سهل، قال: حدثنا يحيى بن مصعب البصري (^١)، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب وحجاج الصَّوَّاف (^٢)، عن أبي رجاء مولى أبي قلابة، \"أن عمر بن عبد العزيز [﵀] استشار الناس في القسامة فقال\n⦗٢١٠⦘ قوم: هي حق، قضى بها رسول الله ﷺ وقضى بها الخلفاء. وأبو قلابة خلف السرير قاعد. فالتفت إليه، / (^٣) فقال: ما تقول يا أبا قلابة؟ [فـ]ـقال [أَبو قلابة]: يا أمير المؤمنين عندك رؤساء الأجناد وأشراف العرب. شهدوا عندك أربعة من أهل حمص على رجل من أهل دمشق أنه زنى أكنت راجمه؟ قال: لا. قال: وشهد رجلان من أهل دمشق على رجل من أهل حمص أنه سرق ولم يروه (^٤)، أكنت قاطعه؟ قال: لا. قال: يا أمير المؤمنين فهذا أعظم من ذاك. لا، والله لا أعلم رسول الله ﷺ قتل أحدًا من أهل الصلاة إلا رجل (^٥) كفر بعد إسلامه، أو زنى بعد إحصانه، أو قتل نفسًا بغير نفس. قال: فقال عنبسة بن سعيد: فأين حديث أنس بن مالك في العُكْليين؟ قال: فقال أَبو قلابة: إياي حدَّث أنس بن مالك: أنَّ قومًا من عُكْل أو قال: *من* عرينة قدموا المدينة فاجتووها. فأمر لهم رسول الله ﷺ بلقاح. فأمرهم أن يخرجوا فيها فيشربوا من ألبانها، وأبوالها، ففعلوا حتى برؤوا وذهب سقمهم -أو كما قال-، [قال:] فقتلوا راعي رسول الله ﷺ وأطردوا النَّعَم. فبلغ النبيَّ ﷺ ذاك غدوة. فبعث الطلب في آثارهم، فما\n⦗٢١١⦘ ارتفع النهار حتى جيء بهم. فأمر بهم فقطعت -أو قَطَع- أيديهم وأرجلهم، وسمر أعينهم، وألقُوا بالحرة يَسْتَسْقُون فلا يُسْقَوْن.\nقال: فقال أَبو قلابة: فهؤلاء [قوم] سرقوا وقتلوا كفروا بعد إيمانهم وحاربوا الله ورسوله.\nفقال عنبسة: يا قوم ما رأيت كاليوم قط.\nفقال أَبو قلابة: أتتهمني / (^٦) يا عنبسة؟\nفقال: لا، ولكن -والله- لايزال هذا الجند بخير ما أبقاك الله بين أظهرهم\" (^٧).\n_________\n(^١) سماه المزي في \"تهذيب الكمال\" [١٨/ ٥٣٦] فيمن روى عنهم عبدة بن سليمان، ولم أقف له على ترجمة.\n(^٢) هو حجاج بن أبي عثمان، أَبو الصلت الكندي مولاهم، البصري.\n(^٣) (ل ٥/ ١١٧/ ب).\n(^٤) في (ل): يرياه.\n(^٥) في (ل): رجلًا.\n(^٦) (ل ٥/ ١١٨ / أ).\n(^٧) أخرجه البخاري من طريق حماد بن زيد به، مختصرًا. [المغازي / باب قصة عكل وعرينة / ح ٤١٩٣ (٧/ ٥٢٤ - مع الفتح)]. وأخرجه مسلم من طريق إسماعيل بن عُليَّة عن حجاج الصواف وحده مختصرًا. [الموضع الأول / ح ١٠ (٣/ ١٢٩٦)]. وأخرجه البخاري من هذا الوجه مطولًا. [الديات / باب القسامة / ح ٦٨٩٩ (١٢/ ٢٣٩ - مع الفتح)].","vol":"13","page":209},{"text":"٦٥٥٥ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا محمد بن المثنى (^٢)،\n⦗٢١٢⦘ قال: حدثنا معاذ بن معاذ (^٣)، قال: أخبرنا (^٤) ابن عون (^٥)، قال: حدثنا أَبو رجاء مولى أبي قلابة، عن أبي قلابة، قال: \"كنت جالسًا خلف عمر بن عبد العزيز … \" وذكر الحديث (^٦).\n_________\n(^١) هو إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري، قاضي بغداد: قال ابن أبي حاتم: كتب إلينا ببعض حديثه وهو ثقة صدوق. مات سنة اثنتين وثمانين ومائتين. [الجرح والعديل (٢/ ١٥٨). سير أعلام النبلاء (١٣/ ٣٣٩)].\n(^٢) ابن عبيد العَنَزَي -بفتح النون والزاي [كذا في \"التقريب\" (٦٢٦٤)]- أَبو موسى =\n⦗٢١٢⦘ = البصري. المعروف بالزَّمِن.\n(^٣) ابن نصر بن حسام العنبري، أَبو المثنى البصري.\n(^٤) في (ل): حدثنا.\n(^٥) عبد الله بن عون بن أَرْطَبان، أَبو عون البصري.\n(^٦) أخرجه مسلم عن محمد بن المثنى به. [الموضع الأول / ح ١٢ (٣/ ١٢٩٧)].\nوالحديث أخرجه البخاري أيضًا من طريق ابن عون به. [التفسير / باب ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ في الْأَرْضِ فَسَادًا﴾ الآية. /ح ٤٦١٠ (٨/ ١٢٣ - مع الفتح)].","vol":"13","page":211},{"text":"٦٥٥٦ - حدثنا الحسن بن سليمان -قُبَّيْطَة (^١)، قال: حدثنا عبد الله بن يوسف (^٢)، قال: حدثنا أَبو نوفل علي بن سليمان الكيساني (^٣)\n⦗٢١٣⦘روى عنه أصحابنا أَبو مسهر وغيره- عن الأعمش، عن أنس بن مالك عن النبي ﷺ في قول الله ﷿ (^٤) ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾، قال: \"قدم نفر من عرينة على النبي ﷺ فاجتووا المدينة فبعثهم النبي ﷺ في إبل الصدقة، فقتلوا الراعي واستاقوا الإبل، فبعث النبي ﷺ في طلبهم، فقطع أيديهم وأرجلهم وسمل أعينهم\" (^٥).\n_________\n(^١) -بضم القاف، وفتح الموحدة المشددة، ثم مثناة تحت ساكنة، ثم طاء مهملة مفتوحة، ثم هاء- لقبٌ له. واسمه الحسن بن سليمان بن سلام الفزاري، أَبو علي البصري، نزيل مصر. قال ابن يونس: كان ثقة حافظًا. ووثقه الذهبي أيضًا. مات سنة إحدى وستين ومائتين. [تذكرة الحفاظ (٢/ ٥٧٢). توضيح المشتبه (٣/ ١٨)].\n(^٢) التِّنِّيْسي -بمثناة، ونون ثقيلة، بعدها تحتانية، ثم مهملة [كذا في \"التقريب\" (٣٧٢١)]- أَبو محمد الكَلَاعي.\n(^٣) قال أَبو حاتم: ما أرى بحديثه بأسًا، صالح الحديث، ليس بالمشهور. [الجرح والتعديل (٦/ ١٨٩)]. وذكره ابن حبان في \"الثقات\" [٧/ ٢١٣] وقال: يغرب.\n(^٤) في (ل): في قول الله تعالى.\n(^٥) عزاه في \"إتحاف المهرة\" [٢/ ٤٠] من هذا الوجه إلى أبي عوانة وحده. وهو منقطع، فالأعمش لم يسمع من أنس. قاله ابن المديني والترمذي. [ينظر: جامع التحصيل (١٨٨)]. وهو في المتابعات.","vol":"13","page":212},{"text":"٦٥٥٧ - حدثنا هلال بن العلاء (^١)، قال: حدثنا حسين بن عياش (^٢)، قال: حدثنا جعفر بن بُرْقان (^٣)، عن عبد الله بن محمد بن عَقيل (^٤)، قال: \"قدم أنس بن مالك المدينة وعمر بن عبد العزيز واليًا\n⦗٢١٤⦘ عليهم (^٥)، فبعثني عمر إلى أنس. فقال: ما حدثت به الحجاج بن يوسف قوم أخذهم النبي ﷺ فصلب اثنين وقطع اثنين وسمل اثنين؟ قال أنس: أولئك قوم كانوا أقروا بالإسلام / (^٦) ونزلوا المدينة. ثم إنهم خرجوا رغبة عن الإسلام ولحقوا بأهل الشرك، فمرّوا على سرح المدينة فاستاقوه، فاسْتُغيث عليهم النبيُّ ﷺ، فأخذ هؤلاء النفر.\nفردني إليه عمر، وقال: ليت أنك لم تحدث [بـ]ـهذا الحجاج. إن هؤلاء خرجوا رغبة عن الإسلام ولحقوا بأهل الشرك، وإن الحجاج استحل هذا فيمن لم يخرج من الإسلام ولم يلحق بأهل (^٧) الشرك\" (^٨).\n_________\n(^١) ابن هلال الباهلي مولاهم، الرقي.\n(^٢) -بتحتانية ومعجمة- ابن حازم السلمي مولاهم، أَبو بكر الباجُدَّائي- بموحدة، وجيم مضمومة، ودال ثقيلة، وبعد الألف همزة. كذا في \"التقريب\" [٣٣٩].\n(^٣) -بضم الموحدة، وسكون الراء بعدها قاف. كذا في \"التقريب\" [٩٣٢]- الكلابي.\n(^٤) -بفتح أوله [كذا في \"مشتبه\" الذهبي (ص/٤٦٦)]- ابن أبي طالب الهاشمي، أَبو محمد المدني. روى جماعة عن ابن معين: ضعيف. وقال ابن المديني: لم يُدخل مالك في كتبه ابن عقيل، واحتج به أحمد وإسحاق. وقال الترمذي: صدوق، وتكلم فيه بعضهم من قِبَل حفظه. وكذلك قال ابن حجر: صدوق في حفظه لين. وقال الذهبي: حديثه في =\n⦗٢١٤⦘ = مرتبة الحسن. مات بعد الأربعين ومائة. [الجرح والتعديل (٥/ ١٣٥). تهذيب الكمال (٦/ ٧٨). ميزان الاعتدال (٢/ ٤٨٤). التقريب (٣٥٩٢)].\n(^٥) في (ل): عليها.\n(^٦) (ل ٥/ ١١٨ /ب).\n(^٧) في (ل): أهل.\n(^٨) عزاه في \"إتحاف المهرة\" [٢/ ٩٤] من هذا الوجه إلى أَبي عوانة وحده. ولم أقف على من تابع ابن عقيل على قوله: \"صلب اثنين وقطع اثنين وسمل اثنين\". وقد تكلم في حفظه.","vol":"13","page":213},{"text":"٦٥٥٨ - حدثنا أَبو داود الحراني وجعفر بن محمد الصائغ، قالا: حدثنا أَبو غسان مالك بن إسماعيل (^١)، قال: حدثنا زهير بن معاوية (^٢)،\n⦗٢١٥⦘ قال: حدثنا سِمَاك بن حرب (^٣)، عن معاوية بن قُرَّة (^٤)، عن أنس بن مالك قال: \"أتى نفر من عرينة رسول الله ﷺ فأسلموا وبايعوه، ووقع بالمدينة المُوْم -وهو البِرسام (^٥) -، فقالوا: قد وقع هذا الوجع يا رسول الله، فلو أذنت لنا فخرجنا إلى الإبل فكنا فيها. قال: فخرجوا، فقتلوا أحد الراعيين [وذهبوا بالإبل] وجاء الآخر قد جُرِح، فقال (^٦): قد قتلوا صاحبي وذهبوا بالإبل. قال: وعنده شباب من الأنصار قريب من عشرين، فأرسلهم إليهم وبعث معهم قائفًا يقتص أثرهم، فأُتي بهم، فقطع أيديهم وأرجلهم، وسمر أعينهم\" (^٧).\n_________\n(^١) النهدي الكوفي.\n(^٢) ابن حُدَيْج، أَبو خيثمة الجعفي الكوفي.\n(^٣) ابن أوس الذهلي، أَبو المغيرة الكوفي.\n(^٤) ابن إياس المزني، أَبو إياس البصري.\n(^٥) قال ابن حجر في \"الفتح\" [١/ ٤٠٣]: المُوْم -بضم الميم وسكون الواو-. والبِرسام -بكسر الموحدة-: سرياني معرب، أطلق على اختلال العقل، وعلى ورم الرأس، وعلى ورم الصدر وهو المراد هنا، فعند أبي عوانة [ح ٦٥٣٠] فعظمت بطونهم. ا. هـ.\n(^٦) في (ل): قال.\n(^٧) أخرجه مسلم من طريق مالك بن إسماعيل به، مختصرًا [الموضع الأول].","vol":"13","page":214},{"text":"٦٥٥٩ - حدثنا عثمان بن خُرَّزَاذ (^١)، قال: حدثنا إسحاق بن إبراهيم (^٢) وهارون بن سفيان (^٣) والفضل بن\n⦗٢١٦⦘ سهل (^٤)، قالوا: أخبرنا يحيى بن غَيْلان (^٥)، عن يزيد بن زُرَيْع (^٦)، عن سليمان التيمي (^٧)، (^٨) عن أنس قال: \"إنَّما سمل النبي ﷺ أعين الذين كانوا سملوا أعين الرعاء\" (^٩).\n_________\n(^١) هو عثمان بن عبد الله بن محمد بن خرزاذ البصري.\n(^٢) ابن يزيد، أَبو النضر الدمشقي الفَرَاديسي -بفتح الفاء، والراء المهملة، بعدها الألف، ثم الدال المهملة، وبعدها الياء آخر الحروف [كذا في الأنساب- للسمعاني (٤/ ٣٥٤)].\n(^٣) هناك رجلان من هذه الطبقة كل منهما يسمى هارون بن سفيان، هما: =\n⦗٢١٦⦘ = ١ - هارون بن سفيان بن راشد المستملي المعروف بمكحلة. مات ببغداد سنة سبع وأربعين ومائتين. [تاريخ بغداد (١٤/ ٢٤)].\n٢ - هارون بن سفيان بن بشير، أَبو سفيان، مستملي يزيد بن هارون، يعرف بالديك. مات ببغداد سنة إحدى وخمسين ومائتين. [تاريخ بغداد (١٤/ ٢٥)].\nولا أستطيع أن أجزم بأحدهما، فكلاهما بغدادي ومن طبقة واحدة.\n(^٤) ابن إبراهيم الأعرج، أَبو العباس البغدادي.\n(^٥) ابن عبد الله الخزاعي أو الأسلمي، أَبو الفضل البغدادي.\n(^٦) -بتقديم الزاي، مصغر- أَبو معاوية البصري.\n(^٧) هو ابن طَرْخان، أَبو المعتمر البصري.\n(^٨) (ل ٥/ ١١٩/ أ).\n(^٩) أخرجه مسلم من طريق الفضل بن سهل به. [الموضع الأول /ح ١٤].","vol":"13","page":215},{"text":"٦٥٦٠ - [و] حدثني عَلَّان (^١)، قال: حدثنا (^٢) الفضل بن سهل، بإسناده، وقال: \"إنَّما سمر النبي ﷺ أعينهم لأنهم سمروا أعين الرعاء\".\n_________\n(^١) هو علي بن عبد الله بن موسى.\n(^٢) في (ل): حدثني.","vol":"13","page":216},{"text":"<span data-type='title' id=toc-956>باب [بيان] إباحة رضخ رأس القاتل بالحجارة إذا كان قتْله بها. وأن القاتل بالحجارة يقاد منه ولا يسمى قتل خطأٍ. والدليل على أن المريض إذا اعتقل لسانه فأشار برأسه إشارة تفهم عنه، أنفذت وصيته، وحَكَم الحاكم بإشارته.</span>","vol":"13","page":217},{"text":"٦٥٦١ - حدثنا سعيد بن مسعود المروزي (^١)، قال: حدثنا النضْر بن شُمَيْل، قال: أخبرنا شعبة، قال: حدثنا هشام بن زيد (^٢)، عن أنس بن مالك أنَّ يهوديًّا قتل جارية على أَوْضَاح لها (^٣)، فقتلها (^٤) بحجر. فجيء بها إلى رسول الله ﷺ وبها رَمَقٌ (^٥)، فقال [رسول الله ﷺ]: \"أقتلك فلان\"؟ فأشارت برأسها، أي: لا. ثم قال لها الثانية: \"أقتلك فلان\"؟ فأشارت برأسها، أي: لا. ثم قال لها الثالثة: \"أقتلك فلان\"؟ فقالت برأسها، أي: نعم، فقتله رسول الله ﷺ بين حجرين (^٦).\n_________\n(^١) هو سعيد بن مسعود بن عبد الرحمن، أَبو عثمان المروزي.\n(^٢) ابن أنس بن مالك الأنصاري.\n(^٣) أي على حُلِيٍّ لها، كما في الرواية الآتية. [ح ٦٥٦٥].\n(^٤) في (ل): وقتلها.\n(^٥) أي: بقية حياة. [النهاية (٢/ ٢٦٤)].\n(^٦) أخرجه مسلم من طريق غندر عن شعبة به. [القسامة … / باب ثبوت القصاص في القتل بالحجر وغيره … / ح ١٥ (٣/ ١٢٩٩)].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب من أقاد بالحجر / ح ٦٨٧٩ =\n⦗٢١٨⦘ = (١٢/ ٢١٣ - مع الفتح)].","vol":"13","page":217},{"text":"٦٥٦٢ - حدثنا عَلَّان القراطيسي الواسطي (^١)، قال: حدثنا يزيد بن هارون (^٢)، قال: أخبرنا (^٣) شعبة، عن هشام بن زيد، عن أنس بن مالك قال: خَرَجَت جارية وعليها أوضاح لها، فقتلها يهودي بحجر. فأُتي بها النبي ﷺ وبها رمق، فقال: / (^٤) \"من قتلك؟ فلان\"؟ قالت برأسها: لا. قال: \"ففلان اليهودي\"؟ فقالت برأسها: نعم. [قال]: فأمر به رسول الله ﷺ فقُتل بين حجرين.\n_________\n(^١) هو علي بن عبد الله بن موسى.\n(^٢) ابن زاذان السلمي.\n(^٣) في (ل): حدثنا.\n(^٤) (ل ٥/ ١١٩ /ب).","vol":"13","page":218},{"text":"٦٥٦٣ - حدثنا الصَّغَاني (^١)، قال: حدثنا (^٢) خلف المُخَرَّمي (^٣)، قال: حدثنا محمد بن جعفر (^٤)، قال: حدثنا شعبة، عن هشام بن زيد، عن أنس بن مالك أنَّ يهوديًّا قتل جارية على أوضاح لها [بحجر. قال:] فجيء\n⦗٢١٩⦘ بها [إلى]، النبي ﷺ وبها رمق، فقال لها: \"أقتلك فلان\"؟ فأشارت برأسها أن لا. ثم قال الثانية: \"أقتلك فلان \"؟ فأشارت برأسها أن لا. ثم قال لها الثالثة، فقالت برأسها أن نعم. فقتله رسول الله ﷺ بين حجرين.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) في (ل): أخبرنا.\n(^٣) -بضم الميم، وفتح الخاء المعجمة، وتشديد الراء المكسورة [كذا في الأنساب للسمعاني (٥/ ٢٢٣)]- وهو خلف بن سالم، أَبو محمد المُهَلَبي مولاهم البغدادي.\nووقع في (ل): المخزومي، وهو خطأ.\n(^٤) الهذلي مولاهم، أَبو عبد الله البصري- المعروف بغندر.","vol":"13","page":218},{"text":"٦٥٦٤ - حدثنا أَبو أيوب البَهْرَاني (^١)، قال: حدثني محمد بن إسماعيل بن عياش (^٢)، حدثني أبي (^٣)، قال: حدثني يحيى -شيخ من أهل المدينة-، عن محمد بن إسحاق (^٤)، عن شعبة، عن هشام بن زيد، عن أنس بن مالك، بنحو (^٥) معناه (^٦).\nقال أَبو عوانة: يقولون هذا هو يحيى بن سعيد الأنصاري. وهذا حديث يساوي ألف حديث.\n_________\n(^١) -بفتح الباء المنقوطة بواحدة، وسكون الهاء، وفتح الراء، وفي آخرها النون [كذا في الأنساب- للسمعاني (١/ ٤٢٠)]. سليمان بن عبد الحميد بن رافع الحَكَمي الحمصي.\n(^٢) -بتحتانية ومعجمة- ابن سُليم العنسي -بالنون. كذا في \"التقريب\" [٤٧٣]- الحمصي. قال أَبو حاتم: لم يسمع من أبيه شيئًا، حملوه على أن يحدث فحدث. [الجرح والتعديل (٧/ ١٩٠)]. وقال أَبو داود: لم يكن بذاك. وقال ابن حجر في \"التقريب\": عابوا عليه أن حدث عن أبيه بغير سماع.\n(^٣) إسماعيل بن عياش.\n(^٤) ابن يسار، أَبو بكر المطَّلِبي مولاهم، المدني، نزيل العراق.\n(^٥) في الأصل: بنحوه. وما أثبته من (ل).\n(^٦) في إسناده محمد بن إسماعيل بن عياش: حدث عن أبيه بغير سماع. ورواية إسماعيل بن عياش عن أهل الحجاز، وهو فيها مخلط. وعنعنة ابن إسحاق، إلا أن الحديث في المتابعات.","vol":"13","page":219},{"text":"<span data-type='title' id=toc-957>باب بيان الإباحة للإمام رجم الكافر حتى يموت إذا قتل مسلمة (^١)، ورضخ رأسها بالحجارة.</span>\n_________\n(^١) في (ل): مسلما.","vol":"13","page":220},{"text":"٦٥٦٥ - حدثنا محمد بن مُهِلّ * الصنعاني * (^١)، ومحمد* بن إسحاق* بن الصباح (^٢)، ومحمد بن علي النجار (^٣)، [وإسحاق بن إبراهيم (^٤)] الصنعانيون، قالوا: حدثنا عبد الرزاق (^٥)، حدثنا معمر (^٦)، عن أيوب (^٧)، عن أبي قلابة (^٨)، عن أنس بن مالك \"أنَّ رجلًا من اليهود قتل جارية من الأنصار على حلي لها، ثم ألقاها في قَلِيبٍ (^٩)، [وقالوا جميعًا:] ورَضَخَ (^١٠)\n⦗٢٢١⦘ رأسها / (^١١) بالحجارة. فأُتي به النبي ﷺ، فأمر به أن يرجم حتى يموت فرُجم حتى مات\" (^١٢).\nوقال ابن مُهِلّ: بالحجارة حتى مات.\n_________\n(^١) هو محمد بن عبد الله بن مُهِلّ -بضم الميم، وكسر الهاء، وتشديد اللام. كذا في \"الإكمال\" لابن ماكولا [٧/ ٣٠٥].\n(^٢) لم أقف له على ترجمة.\n(^٣) هو محمد بن علي بن سفيان الصنعاني.\n(^٤) الدبري.\n(^٥) الحديث في \"مصنفه\" [العقول / باب قتل النصراني المسلم /ح ١٨٥٢٣ (١٠/ ١٠٣)].\n(^٦) ابن راشد الأزدي.\n(^٧) ابن أبي تميمة السَّخْتِاني.\n(^٨) عبد الله بن زيد الجرمي.\n(^٩) القليب: البئر إذا لم تطو. وقد تقدم.\n(^١٠) الرَّضْخُ: الدَّقُ والكسر. [النهاية (٢/ ٢٢٩)].\n(^١١) (ل ٥/ ١٢٠/ أ).\n(^١٢) أخرجه مسلم من طريق عبد الرزاق به. [القسامة … / باب ثبوت القصاص في القتل بالحجر وغيره … / ح ١٦ (٣/ ١٢٩٩)]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":220},{"text":"<span data-type='title' id=toc-958>باب ذكر الخبر المبيّن أن النبي ﷺ أقاد من اليهودي الذي قتل الجارية بعد ما أقرّ</span>","vol":"13","page":222},{"text":"٦٥٦٦ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج بن محمد (^٢)، عن ابن جُريج (^٣)، قال: أخبرني معمَر، عن أيوب، عن أبي قلابة، عن أنس* بن مالك* \"أنَّ رجلًا من اليهود قتل جارية من الأنصار على حلي لها، ثم ألقاها في قليب، ورضخ رأسها بالحجارة، فأمر النبي ﷺ أن يرجم حتى يموت، فرُجم\" (^٤).\n_________\n(^١) هو يوسف بن سعيد بن مسلم.\n(^٢) المصيصي الأعور.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) أخرجه مسلم من طريق محمد بن بكر عن ابن جريج بإسناده. دون سياق متنه.\n[القسامة … / باب ثبوت القصاص في القتل بالحجر وغيره … / ح ١٦ (٣/ ١٢٩٩)].\nوفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":222},{"text":"٦٥٦٧ - حدثنا أيوب بن إسحاق (^١)، قال: حدثنا محمد بن الصلت أَبو يعلى (^٢)، قال: حدثنا أَبو صفوان عبد الله بن سعيد (^٣)، عن ابن جريج، عن معمر، عن أيوب، بإسناده، مثله.\n_________\n(^١) ابن إبراهيم بن سافري، أَبو سليمان البغدادي، نزيل الرملة.\n(^٢) التَّوَّزي -بفتح المثناة وتشديد الواو بعدها زاي [كذا في \"التقريب\" (٥٩٧١)]-.\n(^٣) ابن عبد الملك بن مراد الأُموي الدمشقي، نزيل مكة.","vol":"13","page":222},{"text":"٦٥٦٨ - وحدثنا [إسحاق بن إبراهيم] الدَّبَري، قال: أخبرنا عبد الرزاق (^١)، عن معمر، عن أيوب، *بنحوه* (^٢).\nرواه مسلم عن إسحاق بن منصور عن محمد بن بكر عن ابن جريج هذا الحديث (^٣).\n_________\n(^١) الحديث في \"مصنفه\" [العقول / باب قتل النصراني المسلم / ح ١٨٥٢٣ (١٠/ ١٠٣)].\n(^٢) أخرجه مسلم من طريق عبد الرزاق به. [الموضع الأول]. وفي هذا الحديث من أنواع العلو المساواة والبدل.\n(^٣) في \"صحيحه\" [الموضع الأول].","vol":"13","page":223},{"text":"٦٥٦٩ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا همَّام (^٢) ح وحدثنا الصَّغَاني (^٣)، قال: أخبرنا عَفَّان (^٤)، قال: حدثنا همام ح وحدثنا السُّلمي (^٥)، قال: حدثنا عمرو بن عاصم (^٦)، قال: حدثنا همام، قال: حدثنا قتادة، عن أنس \"أن جارية وُجد رأسُها قد رُضِخَ بين حجرين. فقيل لها: من فعل هذا بك؟ أفلان؟ أفلان؟. حتى سُمي اليهودي، فأَوْمَت (^٧) برأسها، فبعث إلى اليهودي فجيء به إلى\n⦗٢٢٤⦘ النبيِّ ﷺ فاعترف فأمر به رسول الله ﷺ فرُضَّ [رأْسُهُ] بين حجرين\" (^٨).\nوهذا لفظ [حديث] عفان / (^٩).\n_________\n(^١) الطيالسي. ولم أجد الحديث في \"مسنده\".\n(^٢) ابن يحيى بن دينار العَوْذي.\n(^٣) محمد بن إسحاق بن جعفر.\n(^٤) ابن مسلم بن عبد الله الصفار.\n(^٥) أحمد بن يوسف.\n(^٦) ابن عبيد الله القيسي.\n(^٧) أراد: أَوْمَأت. كما قال الشاعر: إذا قل مال المرء قل صديقه … وأَوْمَت إليه بالعيوب =\n⦗٢٢٤⦘ = الأصابع. يريد: أومأت. والإيماء: الإشارة. وقد تقول العرب: أومَأ برأسه، أي: قال: لا. [ينظر: لسان العرب (١٥/ ٤٠٧) مادة / ومأ].\n(^٨) أخرجه مسلم من طريق همام به. [الموضع الأول / ح ١٧ (٣/ ١٣٠٠)].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب سؤال القاتل حتى يقر. . ./ ح ٦٨٧٦ (١٢/ ٢٠٦ - مع الفتح)].\n(^٩) (ل ٥/ ١٢٠ /ب).","vol":"13","page":223},{"text":"٦٥٧٠ - حدثنا جعفر بن فَرْقَد الرَّقِي (^١)، قال: حدثنا عبد الله بن عمر بن الخطاب (^٢)، قال: حدثنا يزيد بن زُرَيع، قال: حدثنا سعيد (^٣)، عن قتادة، عن أنس \"أنَّ نبي الله ﷺ قتل يهوديًّا بالجارية قتلها على أوضاح لها\".\nقال أَبو عوانة: هذا حديث يساوي ألف حديث (^٤).\n_________\n(^١) هو جعفر بن محمد بن الحجاج بن فرقد الرقي القطان.\n(^٢) هو عبد الله بن عمر بن عبد الرحمن بن عبد المجيد بن عبد الرحمن بن زيد بن الخطاب الخطابي البصري. وفي نسخة (ل): الخطابي بدل ابن الخطاب.\n(^٣) ابن أبي عروبة.\n(^٤) هذه العبارة ساقطة من (ل). وجاءت في إتحاف المهرة [٢/ ١٧٨] هكذا: [لم يخرجوه لهمام، وبين همام وسعيد بَوْن، وحديث سعيد يساوي ألف حديث]. ولعل صواب العبارة: لم يخرجوه إلا لهمام … الخ. ولم يظهر لي مَن يقصد أَبو عوانة بقوله: \"لم يخرجوه\". وقد أخرج الحديث البخاري عن مسدد عن يزيده بن زريع به. [الديات / باب =\n⦗٢٢٥⦘ = قتل الرجل بالمرأة / ح ٦٨٨٥) (١٢/ ١٧٨ - مع الفتح)]. وهذا الحديث مختصر كما قال الحافظ ابن حجر في الفتح. [الموضع نفسه].","vol":"13","page":224},{"text":"<span data-type='title' id=toc-959>باب بيان إبطال دية سن العاضّ يد صاحبه فتسقط أو تنكسر بانتزاع صاحبه يده من فيه، وإسقاط القود إلّا أن يعض يد العاض.</span>","vol":"13","page":225},{"text":"٦٥٧١ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج (^٢)، قال: حدثني شعبة، قال: سمعت قتادة (^٣)، قال: سمعت زُرَارة بن أَوفى (^٤)، عن عمران بن حصين قال: قالل رجل يعلى بن مُنْيَة (^٥) -أو ابن أُمَيَّة رجلًا-، فعضّ أحدهما صاحبه فانتزع يده من فيه فنزع ثنيته، فاختصما إلى النبي ﷺ، فقال: \"يَعَضُّ (^٦) أَحَدُكم أخاه كما يَعَضُّ الفحل؟! لا دية له\" (^٧).\n_________\n(^١) هو يوسف بن سعيد بن مسلم.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) ابن دِعامة السدوسي.\n(^٤) العامري، الحرشي -بمهملة وراء مفتوحتين ثم معجمة- أَبو حاجب البصري.\n(^٥) -بضم الميم، وسكون النون، بعدها تحتانية- أُمه وقيل جدته، والأول المعتمد. قاله ابن حجر في \"الفتح\" [١٢/ ٢٣١]. ونقل أَبو عوانة في آخر الباب عن ابن معين قال: منية وأمية صحيح، أحدهما أبوه والآخر أمه.\n(^٦) بفتح أوله والعين المهملة بعدها ضاد ثقيلة. قاله ابن حجر في \"الفتح\" [١٢/ ٢٣٠].\n(^٧) أخرجه مسلم من طريق غندر عن شعبة به. [القسامة … / باب الصائل على نفس =\n⦗٢٢٦⦘ = الإنسان أو عضوه … / ح ١٨ (٣/ ١٣٠٠)].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب إذا عض رجلًا فوقعت ثناياه / ح ٦٨٩٢ (١٢/ ٢٢٩ - مع الفتح].","vol":"13","page":225},{"text":"٦٥٧٢ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، قال: حدثني شعبة، عن قتادة، عن عطاء بن أبي رَبَاح (^١)، عن ابن يعلى (^٢)، عن يعلى أن النبي ﷺ .. مثلَ حديث قتادة عن زرارة عن عمران. في الذي عضّ أحدهما صاحبه (^٣).\n_________\n(^١) -بفتح الراء والموحدة- واسم أبي رباح: أسلم، القرشي مولاهم المكي.\n(^٢) صفوان بن يعلى بن أُمية التميمي، المكي.\n(^٣) أخرجه مسلم من طريق غندر عن شعبة به. ولم يسق متنه كأبي عوانة. [الموضع السابق].\nوالحديث أخرجه البخاري أيضًا. من طريق عطاء به. وساق متنه [الديات / باب إذا عض رجلًا فوقعت ثناياه / ح ٦٨٩٢ (١٢/ ٢٢٩ - مع الفتح)].","vol":"13","page":226},{"text":"٦٥٧٣ - حدثنا أَبو داود الحراني، قال: حدثنا عبد الله بن واقد (^١)، قال:\n⦗٢٢٧⦘ حدثنا شعبة وسعيد بن أبي عروبة، عن قتادة، عن زرارة بن أوفى، عن عمران بن حصين، بمثله: \"فأبطلها. فقال: يَقْضَمُ (^٢) أَحَدكم أخاه كقضم الفحل\".\n_________\n(^١) الحراني، أَبو قتادة. قال البخاري وأبو حاتم: منكر الحديث. زاد البخاري: تركوه. وقال الجوزجاني والنسائي: متروك الحديث. وقال الدارقطني وغيره: ضعيف. واختلفت فيه الرواية عن ابن معين فضعفه مرة ووثقه أخرى. وأما الإمام أحمد فقد أثنى عليه وذكره بخير. قال ابن حجر: متروك، وكان أحمد يثني عليه، وقال: لعله كبر واختلط وكان يدلس. اهـ. وروايته هذه كرواية ثقات أصحاب شعبة. وليس له في القسم المحقق سوى هذا الحديث. مات سنة عشر ومائتين. [الجرح والتعديل (٥/ ١٩١). الضعفاء والمتروكون- للنسائي (ترجمة / ٣٣٧). الضعفاء والمتروكون- للدارقطني (ترجمة / ٣١٢). تهذيب الكمال (١٦/ ٢٥٨). التقريب (٣٦٨٧)].\n(^٢) بسكون القاف وفتح الضاد المعجمة. والقضم الأكل بأطراف الأسنان. قاله ابن حجر في \"الفتح\" [١٢/ ٢٣١].","vol":"13","page":226},{"text":"٦٥٧٤ - حدثنا سعيد بن مسعود (^١)، قال: حدثنا النَّضْر بن شُمَيل، قال: حدثنا سعيد بن أبي عروبة ح وحدثنا إسحاق بن سَيَّار النَّصِيْبي، قال: حدثنا محمد بن عبد الله الأنصاري (^٢)، عن سعيد / (^٣) عن قتادة، عن زُرَارة، عن عمران بن حصين أنَّ رجلًا عض ذراع رجل، فاجتذبه فانتزع ثنيته. فرُفع ذلك إلى رسول الله ﷺ، فأبطلها، وقال: \"أردتَ أن تَقْضَم كما يَقْضَم الفحل\".\n_________\n(^١) ابن عبد الرحمن المروزي.\n(^٢) هو محمد بن عبد الله بن المثنى الأنصاري.\n(^٣) (ل ٥/ ١٢١ /أ).","vol":"13","page":227},{"text":"٦٥٧٥ - حدثنا عبد الله بن محمد المقرئ (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا سعيد بن أبي عروبة، بمثله.\n_________\n(^١) هو عبد الله بن أبي عبد الله، أَبو محمد المقرئ. وهو: عبد الله بن محمد بن إسحاق بن لاحق البزاز.\n(^٢) الخفاف.","vol":"13","page":227},{"text":"٦٥٧٦ - حدثنا أَبو أُمية (^١) وأبو داود الحراني، قالا: حدثنا مسلم (^٢)،\n⦗٢٢٨⦘ حدثنا أَبَان (^٣)، عن قتادة، بنحوه.\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) ابن إبراهيم الأزدي الفراهيدي.\n(^٣) ابن يزيد العطار، أَبو زيد البصري.","vol":"13","page":227},{"text":"٦٥٧٧ - حدثنا مسلم بن الحجاج (^١)، قال: حدثني أَبو غسان المِسْمَعي (^٢)، قال: حدثنا معاذ -يعني ابن هشام (^٣) -، قال: حدثني أبي، عن قتادة، عن زُرَارة [بن أوفى]، عن عمران بن حصين أنَّ رجلًا عض ذراع رجل فجذبه فسقطت ثنيته.\nفرفع ذلك إلى النبي ﷺ، فأبطله، وقال: \"أردتَ أن تأكل لحمه\".\n_________\n(^١) الحديث في صحيحه. [الموضع الأول /ح ١٩].\n(^٢) -بكسر الميم الأولى وفتح الثانية [كذا في الأنساب- للسمعاني (٥/ ٢٩٧)]- مالك بن عبد الواحد البصري.\n(^٣) ابن أبي عبد الله الدَّسْتَوائي البصري.","vol":"13","page":228},{"text":"٦٥٧٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا عبيد الله القَوَارِيري (^١)، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن بُدَيل (^٢)، عن عطاء، عن ابن يعلى، عن يعلى. فذكر الحديث: الذي عض يده -يعني فجذبه- فسقطت ثنيته، فرفع ذلك إلى النبي ﷺ فأبطلها، وقال: \"أردت أن تَقْضَمَها كما يَقْضَم الفحل\".\nرواه مسلم (^٣) عن أبي غسان عن هشام، إلّا أنه قال: عن صفوان\n⦗٢٢٩⦘ \"أن أجيرًا ليعلى … \" فذكر بمثله (^٤) / (^٥).\n_________\n(^١) هو عبيد الله بن عمر بن ميسرة.\n(^٢) -مصغر- ابن ميسرة العُقيلي -بضم العين [كذا في \"التقريب\" (٦٤٦)].\n(^٣) في \"صحيحه\". [الموضع الأول] ح ٢٠ (٣/ ١٣٠١)].\n(^٤) اعترض الدارقطني على مسلم في تخرجه هذه الطريق. فقال: رواه مسلم عن غندر عن شعبة عن قتادة عن عطاء [تقدم برقم (٦٥٧٢)] وعن أبي غسان عن معاذ بن هشام عن أبيه عن قتادة عن بديل عن عطاء، وهذا خلاف على قتادة. [التتبع / ص ٤٧٢]. وأجاب النووي في \"شرح مسلم\" [١١/ ٢٣١] بما حاصله: أن الاختلاف على عطاء لا يلزم منه ضعف الحديث، فإنه صحيح بالطرق الباقية التي ذكرها مسلم وأن المتابعات يغتفر فيها ما لا يغتفر في الأصول. اهـ. قلت: وأبو عوانة يشير إلى علة أخرى في حديث معاذ بن هشام من رواية أبي غسان، وهي الإرسال. وقد أخرجه هو من رواية القواريري متصلًا فزالت العلة. وفي هذا فائدة من فوائد الاستخراج.\n(^٥) (ل ٥/ ١٢١ /ب).","vol":"13","page":228},{"text":"٦٥٧٩ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، عن ابن جريج (^١)، قال: سمعت عطاء، قال: أخبرني صفوان بن يعلى بن أُمية، سمع يعلى يقول: \"غزوت مع رسول الله ﷺ غزوة العُسْرَة، فكان يعلى يقول: تلك الغزوة أوثق عملي في نفسي\".\nقال عطاء: \" [فـ]ـقال صفوان: قال يعلى: فكان لي أجير، فقاتل إنسانًا، فعض أحدهما يد الآخر -قال: لقد أخبرني صفوان أيهما عض الآخر فنسيته- قال: فانتزع المعضوض يده من في العاض فانتزع إحدى ثنيتيه، فأَتى النبيَّ ﷺ فأهدر ثنيته\" (^٢).\n_________\n(^١) عبد الملك بن عبد العزيز.\n(^٢) أخرجه مسلم من طريق أبي أسامة عن ابن جريج به. [الموضع الأول/ح ٢٣ =\n⦗٢٣٠⦘ = (٣/ ١٣٠١)]. ومن طريق إسماعيل بن علية ولم يسق المتن [نفسه (٣/ ١٣٠٢)].\nوالحديث أخرجه البخاري -أيضًا- من طريق إسماعيل بن عليه عن ابن جريج به.\nوفيه: \"قال النبي ﷺ: أفيدع إصبعه في فيك تقْضَمُها -قال: أحسبه قال-: كما يقْضَمُ الفحل؟ \" [الإجارة / باب الأجير في الغزو /ح ٢٢٦٥ (٤/ ٥١٨)].","vol":"13","page":229},{"text":"٦٥٨٠ - حدثنا أَبو أُمية، قال: حدثنا عثمان بن عمر (^١)، قال: أخبرنا ابن جريج، بإسناده، مثله. فانتزعها فانْتَدَرَتْ ثَنِيَّتُهُ (^٢) فأبطلها، وقال: \"أيدع يده في فيك تعضها؟! \".\n_________\n(^١) ابن فارس العبدي.\n(^٢) أي: سقطت. [ينظر: فتح الباري (٤/ ٥١٩)].","vol":"13","page":230},{"text":"٦٥٨١ - حدثنا بحر بن نصر [الخولاني]، قال: حدثنا ابن وهب (^١)، قال: حدثني ابن جريج، عن عطاء بن أبي رباح، أن صفوان بن يعلى بن أُمية حدثه، عن يعلى بن أُمية قال: غزوت مع رسول الله ﷺ غزوة العسرة، وكانت أوثق أعمالي في نفسي، فكان لي أجير، فقاتل إنسانًا، فعض أحدهما صاحبه، فانتزع إصبعه فسقطت ثنيته. فجاء إلى النبي ﷺ فأهدر ثنيته.\nقال عطاء: فحسبت أن صفوان قال: قال رسول الله ﷺ: \"أيدع يده في فيك فتَقْضَمُها كقَضْم الجمل\"؟! / (^٢).\n_________\n(^١) عبد الله بن وهب بن مسلم.\n(^٢) [ل ٥/ ١٢٢ / أ).","vol":"13","page":230},{"text":"٦٥٨٢ - حدثنا ابن الجنيد (^١)، قال: حدثنا\n⦗٢٣١⦘ أَبو عاصم (^٢)، عن ابن جريج، بإسناده. \"كنت مع النبي ﷺ في جيش العسرة، فقاتل أجير لي رجلًا فعض إصبعه … \" ثم ذكر نحوه.\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) الضحاك بن مخلد الشيباني.","vol":"13","page":230},{"text":"٦٥٨٣ - حدثنا عبد الرحمن بن منصور قُرْبُزان (^١)، قال: حدثنا يحيى (^٢)، عن ابن جريج، قال: أخبرني (^٣) عطاء، عن صفوان بن يعلى بن أُمية، عن أبيه قال: قاتل أجير لي رجلًا، فعض يده، فانتزع يده، فانتدرت ثنيته فأتى النبي ﷺ، فقال: \"أيدع يده في فيك حتى تَقْضَمُها كأنك (^٤) في فِيِّ الفحل (^٥) \"؟ فأهدرها.\n_________\n(^١) -هكذا في النسختين بالقاف، وضبطه الذهبي في \"السير\" [١٣/ ١٣٨] بالكاف، فقال: بضم الكاف، ثم راء ساكنة، ثم موحدة مضمومة، ثم زاي. وهو عبد الرحمن بن محمد بن منصور الحارثي، أَبو سعيد البصري، ثم البغدادي.\n(^٢) ابن سعيد القطان.\n(^٣) في (ل): حدثني.\n(^٤) وفي (ل): كأنه. ولعل الصواب: كأنها.\n(^٥) في (ل): فحل.","vol":"13","page":231},{"text":"٦٥٨٤ - حدثنا أَبو أُمية، قال: حدثنا أَبو نعيم (^١)، قال: حدثنا همام (^٢)، قال: حدثنا عطاء، عن صفوان بن يعلى بن مُنية، عن أبيه قال: أتى النبي ﷺ رجل\n⦗٢٣٢⦘ وقد عض يد رجل فانتزغ يده فسقطت ثنيتاه -يعني الذي عضه- قال: فأبطلها النبي ﷺ، وقال: \"أردت أن تَقْضَمَه كما يَقْضَم الفحل\" (^٣).\n_________\n(^١) الفضل بن دُكين.\n(^٢) ابن يحيى بن دينار العوذي.\n(^٣) أخرجه مسلم من طريق همام به. [الموضع الأول / ح ٢٢ (٣/ ١٣٠١)].","vol":"13","page":231},{"text":"٦٥٨٥ - روى أحمد بن سهل (^١)، عن (^٢) إسحاق بن إبراهيم بن حبيب (^٣)، قال: حدثنا قريش بن أنس (^٤)، عن ابن عون (^٥)، عن ابن سيرين، عن عمران بن حصين قال: \"عض رجل يد\n⦗٢٣٣⦘ رجل … \" وذكر الحديث (^٦).\nقال يحيى بن معين: منية وأُمية صحيح، أحدهما أبوه، والآخر أمه (^٧).\n_________\n(^١) لأبي عوانة شيخان كل منهما يقال له أحمد بن سهل. أحدهما: أحمد بن سهل بن مالك [ينظر: مسند أبي عوانة المطبوع (٢/ ٩٩)]. والآخر: أحمد بن سهل بن أيوب الأهوازي [المسند (١/ ١٦٣) و(٤/ ٢٣٩)]. وقد ترجم لهما الذهبي في \"تاريخ الإسلام\" [وفيات (٢٩١ - ٣٠٠) / ص ٤٩]. والذي يغلب على ظني أن المراد هنا ابن مالك؛ لأن أبا عوانة لما روى عن الأهوازي في الموضعين نسبه. ولما روى عن ابن مالك، قال: أحمد بن سهل -هو ابن مالك-، والله أعلم. ولم يذكر فيهما الذهبي جرحًا ولا تعديلًا، ولم أقف على من وصل الحديث من طريق واحد منهما.\n(^٢) في (ل): حدثنا.\n(^٣) ابن الشهيد، أَبو يعقوب البصري.\n(^٤) الأنصاري، ويقال الأُموي، أَبو أنس البصري. وثقه علي بن المديني والنسائي. وقال أَبو حاتم: لا بأس به، إلا أنه تغير. وقال البخاري: حدثني إسحاق بن إبراهيم بن حبيب قال: مات قريش بن أنس سنة تسع وستين، وكان اختلط ست سنين في البيت. وقال الذهبي: ثقة تغير قبيل موته. [التاريخ الصغير (٢/ ٢٨٧). الجرح والتعديل (٧/ ١٤٢). تهذيب الكمال (٢٣/ ٥٨٥). الكاشف (٤٥٧٤)].\n(^٥) عبد الله بن عون بن أَرْطَبان.\n(^٦) أخرجه مسلم عن أحمد بن عثمان النوفلي عن قريش به. [الموضع السابق / ح ٢١ (٣/ ١٣٠١)]. ولفظه: … فاستعدى رسولَ الله ﷺ. فقال رسول الله ﷺ: \"ما تأمرني؟ تأمرني أن آمره أن يدع يده في فيك تقضمها كما يقْضَم الفحل؟ إدفع يدك حتى يعضها ثم انتزعها\". وهذا اللفظ يوافق ما ترجم به أَبو عوانة. لكن النووي قال في \"شرح مسلم\" [١١/ ٢٣١]: ليس المراد بهذا أمره أن يدفع يده ليعضها، وإنما معناه الإنكار عليه، أي: إنك لا تدع يدك في فيه يعضها، فكيف تنكر عليه أن ينتزع يده من فيك، وتطالبه بما جنى في جذبه. اهـ\nوقد اعترض الدارقطني على مسلم في تخريجه هذا الحديث لابن سيرين عن عمران. ولم يذكر سماعه منه. [ينظر: التتبع (ص / ٢٥٠)]. وأجاب النووي في \"شرح مسلم\" [١١/ ٢٣١ - ٢٣٢] بما حاصله: أنه لا يلزم من كون ابن سيرين لم يصرح بالسماع من عمران أن لا يكون سمع منه، بل هو معدود فيمن سمع منه. وأن الحديث في المتابعات لا في الأصول. اهـ. وممن نص على أن ابن سيرين سمع من عمران الإمام أحمد [ينظر: العلل ومعرفة الرجال -رواية ابنه عبد الله (١/ ٤٨٧ وَ٢/ ٥٣٤)]. وابن معين. [ينظر: الجرح والتعديل (٧/ ٢٨٠)].\n(^٧) كذا في (ك). والعبارة ساقطة من (ل). وفي تاريخ ابن معين رواية الدوري [٢/ ٦٨٢]: يعلى بن أُمَيَّة. أُمَيَّة أبوه، ومُنْيَة أُمُّه.","vol":"13","page":232},{"text":"<span data-type='title' id=toc-960>باب [بيان] إثبات القصاص في الجراح، والإباحة للإمام أن يتأنى في القصاص إذا امتنع الجارح من القصاص وطلب المجروح الدية، والإباحة لمن تَشفع في ترك القود </span>/ (^١).\n_________\n(^١) (ل ٥/ ١٢٢ / ب).","vol":"13","page":234},{"text":"٦٥٨٦ - حدثنا جعفر بن محمد الصائغ (^١)، قال: حدثنا عفان (^٢)، قال: حدثنا حماد بن سلمة (^٣)، قال: أخبرنا ثابت (^٤)، عن أنس بن مالك أنَّ أُختَ الرُّبَيِّعِ (^٥) أُم حارثة جرحت إنسانًا فاختصموا إلى النبي ﷺ، فقال النبي ﷺ: \"القصاصَ القصاص\" (^٦)، فقالت أُمُّ الربيع (^٧): يا رسول الله أَيُقْتَصُ من فلانة؟! لا والله لا يقتص منها أبدًا (^٨)، فقال\n⦗٢٣٥⦘ رسول الله ﷺ: \"سبحان الله يا أُمُّ الربيع! القصاصُ كتابُ الله\". قالت: لا والله لا يقتص منها، فما زالت حتى قبلوا الدية، فقال رسول الله ﷺ: \"إنَّ من عباد الله من لو أقسم على الله لأَبَرَّه\" (^٩).\n_________\n(^١) جعفر بن محمد بن شاكر.\n(^٢) ابن مسلم بن عبد الله الصفار.\n(^٣) ابن دينار، أَبو سلمة البصري.\n(^٤) ابن أسلم البُناني.\n(^٥) بالتصغير مع تشديد المثناة تحت كسرها. [توضيح المشتبه (٤/ ١٣٧)].\n(^٦) قال النووي في \"شرح مسلم\" [١١/ ٢٣٤]: هما منصوبان. أي: أدوا القصاص وسلموه إلى مستحقيه.\n(^٧) ضبطها النووي -بفتح الراء، وكسر الباء وتخفيف الياء- ولم يذكر من هي، وما علاقتها بالقصة. وأما ابن حجر فقد اعتبرها والدة الرُّبيِّع -بالتشديد-. وقال: ويستفاد -يعني من الحديث- إن كان محفوظًا أن لوالدة الرُّبيِّع صحبة. أ. هـ. [الإصابة (٨/ ٨٠)].\n(^٨) قال النووي أن شرح مسلم (١١/ ٢٣٤)]: ليس معناه رد حكم النبي ﷺ، بل المراد به =\n⦗٢٣٥⦘ = الرغبة إلى مستحق القصاص أن يعفو، وإلى النبي ﷺ في الشفاعة إليهم في العفو، وإنما حلف ثقة بهم أن لا يحنثوه أو ثقة بفضل الله ولطفه أن لا يحنثه، بل يلهمهم العفو.\n(^٩) أخرجه مسلم من طريق عفان به. [القسامة … / باب إثبات القصاص في الأسنان وما في معناها / ح ٢٤ (٣/ ١٣٠٢)].\nوروى البخاري في \"التفسير\" [باب ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ في الْقَتْلَى﴾ / ح ٤٥٠٠ (٨/ ٢٦ - مع الفتح)]. وغيره من طريق حميد عن أنس نحو هذه القصة، وفيها أن الرُّبيِّعَ -نفسها- كسرت ثنية جارية من الأنصار، والحالفَ أنسُ بن النضر أخوها. فبين القصتين مغايرة من ثلاثة أوجه: هل الجانية الربيع أو أختها، وهل الجناية كسر الثنية أو الجراحة، وهل الحالف أم الربيع أو أخوها أنس بن النضر. وقد جزم النووي في \"شرح مسلم\" [١١/ ٢٣٤] بتعدد القصة. ولم يستبعد ذلك ابن حجر في \"الإصابة\" [٨/ ٢٣١] في ترجمة أم الربيع بنت البراء. وقال في ترجمة الربيع بنت النضر [٨/ ٨٠]: وأما ما وقع في صحيح مسلم من وجه آخر عن أنس [وذكر طرفًا من حديث مسلم] فتلك قصة أخرى إن كان الراوي حفظ، وإلا فهو وهم من بعض رواته. اهـ.","vol":"13","page":234},{"text":"٦٥٨٧ - حدثنا أَبو أُمية (^١)، قال: حدثنا سليمان بن حرب (^٢)، قال: حدثنا حماد بن سلمة، عن ثابت، عن أنس أنَّ أُختَ الرُّبَيِّع أُم حارثة\n⦗٢٣٦⦘ جرحت إنسانًا. قال: فرُفعت إلى رسول الله ﷺ، فقال: \"القصاصَ\". فقالت أُمُّ حارثة: أَيقتص من فلانة؟! لا والله لا يقتص منها أبدًا. *قال: فقال لها رسول الله ﷺ: \"يا أُمَّ حارثة كتابُ الله\"، فقالت: لا والله لا يقتص منها أبدًا.* قال: فكلموا القوم فرضوا بالدية. فقال رسول الله ﷺ: \"إنَّ من عباد الله من لو أقسم على الله لأَبَرَّه\" (^٣).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) الأزدي الواشحي.\n(^٣) الحالفة في هذه الرواية أم حارثة. وفي رواية عفان السابقة الحالفة أم الربيع. وقد تابعه إبراهيم بن الحجاج السامي عن حماد عند ابن حبان [الإحسان (١٤/ ٤١٤ - ح ٦٤٩١)]. ويمكن الجمع بين الروايتين إذا اعتبرنا \"أم حارثة\" بدلا من \"الربيع\" لا من \"أخت\". وهي كنية الربيع بنت النضر [ينظر: الإصابة (٨/ ٨٠ وَ٢٢١)] فتكون الحالفة هي الربيع حلفت مع أمها. والله أعلم.","vol":"13","page":235},{"text":"<span data-type='title' id=toc-961>باب [بيان] الخبر الموجب قتل الثيب الزاني وقتل قاتل النفس وقتل التارك دينه المفارق للجماعة، وحظر قتل غير هؤلاء.</span>","vol":"13","page":237},{"text":"٦٥٨٨ - حدثنا علي بن حرب (^١)، قال: حدثنا زيد بن أبي الزرقاء (^٢)، حدثنا (^٣) سفيان (^٤)، عن الأعمش، عن عبد الله بن مُرَّة (^٥)، عن مَسْرُوق (^٦)، عن عبد الله قال: قام النبي (^٧) ﷺ مقامي هذا، فقال: \"والذي لا إله غيره لا يحل دم امرئ مسلم إلا بإحدى / (^٨) ثلاث خصال، الثيب الزانـ[ـي]، أو رجل قَتل فأُقِيْد (^٩)، والتارك للجماعة المفارق للإسلام\" (^١٠).\n_________\n(^١) الطائي.\n(^٢) واسم أبي الزرقاء: يزيد التَّغْلِبي، أَبو محمد الموصلي، نزيل الرملة.\n(^٣) في (ل): عن.\n(^٤) ابن سعيد الثوري.\n(^٥) الهمْداني الخارفي.\n(^٦) ابن الأجدع بن مالك الهمْداني الوادعي.\n(^٧) في (ل): رسول الله.\n(^٨) (ل ٥/ ١٢٣ / أ).\n(^٩) عند مسلم \"والنفس بالنفس\". وهما بمعنىً. فالقَوَد -بفتحتين- القصاص. [المصباح المنير (مادة / قود)].\n(^١٠) أخرجه مسلم من طريق عبد الرحمن بن مهدي عن سفيان به. [القسامة … / باب ما =\n⦗٢٣٨⦘ = يباح به دم المسلم / ح ٢٦ (٣/ ١٣٠٣)].\nوالحديث أخرجه البخاري أيضًا من طريق الأعمش به. [الديات / باب قول الله تعالى ﴿أَنَّ النَّفْسَ بِالنَّفْسِ﴾ / ح ٦٨٧٨ (١٢/ ٢٠٦ - مع الفتح)].","vol":"13","page":237},{"text":"٦٥٨٩ - حدثنا الحسن* بن علي* بن عفان [العامري]، قال: حدثنا عبد الله بن نُمير (^١)، عن الأعمش، عن عبد الله بن مرة، عن مسروق، قال: قال عبد الله: قال رسول الله ﷺ: \"لا يحل دم رجل يشهد أن لا إله إلّا الله وأني رسول الله إلّا إحدى ثلاثة نفر، النفس بالنفس، والثيب الزانـ[ـي]، والتارك لدينه المفارق للجماعة\" (^٢) / (^٣).\n_________\n(^١) -بنون، مصغر- الهمْداني، أَبو هشام الكوفي.\n(^٢) أخرجه مسلم من طريق عبد الله بن نمير به. [الموضع السابق / ح ٢٥] دون سياق متنه. وفي هذا الحديث من أنواع العلو المساواة والبدل.\n(^٣) (ل ٥/ ١٢٣ / ب).","vol":"13","page":238},{"text":"٦٥٩٠ - حدثنا الصَّغَاني (^١) وأبو أُمية (^٢)، قالا: حدثنا يعلى بن عبيد (^٣)، قال: حدثنا الأعمش، عن عبد الله بن مرة، عن مسروق، عن عبد الله قال: قال رسول الله ﷺ: \"لا يحل دم رجل مسلم يشهد أن لا إله إلّا الله وأني رسول الله، إلّا أحد ثلاثة نفر، النفس بالنفس،\n⦗٢٣٩⦘ والثيب الزانـ[ـي]، والتارك لدينه المفارق للجماعة\".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) محمد بن إبراهيم بن مسلم.\n(^٣) ابن أَبي أمية الكوفي، أَبو يوسف الطَّنَافِسِي.","vol":"13","page":238},{"text":"٦٥٩١ - حدثنا أَبو العباس الغَزِّي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان، عن الأعمش، عن عبد الله بن مرة، عن مرة، عن مسروق، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \"لا يحل دم امرئ مسلم يشهد أن لا إله إلّا الله وأني رسول الله إلّا في إحدى ثلاث، النفس بالنفس، والثيب الزانـ[ـي]، والتاركُ الإسلامَ المفارقُ الجماعةَ\".\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن يوسف بن واقد.","vol":"13","page":239},{"text":"٦٥٩٢ - حدثنا السَّرِي بن يحيى أَبو عبيدة (^١)، وأبو أُمية، قالا: حدثنا قَبِيصة (^٢)، قال: حدثنا سفيان، عن الأعمش، بهذا الإسناد، قال: فقام (^٣) مقامي هذا رسول الله ﷺ، فقال: \"والذي لا إله غيره، لا يحل دم رجل مسلم يشهد أن لا إله إلّا الله وأني رسول الله، إلّا أحد ثلاثة نفر، التارك الإسلامَ المفارق الجماعةَ، والثيب الزانـ[ـي]، والنفس بالنفس\".\n_________\n(^١) التميمي الكوفي.\n(^٢) ابن عقبة بن محمد السُّوَائي.\n(^٣) في (ل): قام.","vol":"13","page":239},{"text":"٦٥٩٣ - حدثنا ابن الجنيد (^١)، قال: حدثنا الأسود بن عامر (^٢)، قال:\n⦗٢٤٠⦘ حدثنا زهير (^٣)، عن سليمان الأعمش، بإسناده، مثل حديث الفريابي عن سفيان.\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) أَبو عبد الرحمن الشامي، نزيل بغداد.\n(^٣) ابن معاوية بن حُديج الجعفي.","vol":"13","page":239},{"text":"٦٥٩٤ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا شعبة، عن الأعمش. بإسناده. \"لا يحل دم امرئ مسلم إلّا بإحدى ثلاث … \" فذكر مثل حديث الفريابي عن سفيان.\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [برقم / ٢٨٩ (ص / ٣٨، ٣٧)]. إلا أن الإسناد جاء فيه هكذا: حدثنا شعبة عن الأعمش قال سمعت عبد الله قال: قال رسول الله ﷺ … الحديث. فلعل السقط الذي في الإسناد من الطباعة. والله أعلم.","vol":"13","page":240},{"text":"٦٥٩٥ - حدثنا أَبو أُمية، قال: حدثنا عبيد الله بن موسى (^١)، قال: حدثنا شيبان (^٢)، عن الأعمش، عن عبد الله بن مرة، عن مسروق، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \"لا يحل دم امرئ مسلم يشهد أن لا إله إلّا الله وأني رسول الله، إلّا [أحد] ثلاثة نفر؛ النفس بالنفس، والثيب الزاني، والتارك لدينه المفارق الجماعة\".\nزاد: قال: فذكرت ذلك لإبراهيم (^٣) فقال: حدثنيه الأسود عن\n⦗٢٤١⦘ عائشة (^٤).\nرواه أحمد بن حنبل عن عبد الرحمن بن مهدي عن سفيان، / (^٥) قال الأعمش: فذكرت ذلك لإبراهيم فحدثني عن الأسود عن عائشة، بمثله (^٦).\nكما قال شيبان عن الأعمش.\n_________\n(^١) العبسي مولاهم، أَبو محمد الكوفي.\n(^٢) ابن عبد الرحمن التميمي.\n(^٣) ابن يزيد النخعي.\n(^٤) أخرجه مسلم من طريق عبيد الله بن موسى بالإسنادين جميعًا. دون سياق متنه.\n[الموضع الأول]. وفي هذا الحديث من أنواع العلو المساواة والبدل.\n(^٥) (ل ٥/ ١٢٤/أ).\n(^٦) وصله مسلم عنه. [الموضع الأول].","vol":"13","page":240},{"text":"<span data-type='title' id=toc-962>باب بيان الخبر الدال على أن مَن سنّ القتل في قوم لم يجب عليهم، أو قتل قتيلًا بغير كتابٍ ولا سُنّةٍ فاستنوا به كان عليه كفلٌ من دمائهم، والخبر المبيّن أن أول ما يُقضى يوم القيامة في الدماء.</span>","vol":"13","page":242},{"text":"٦٥٩٦ - حدثنا محمد بن الجنيد الدَّقَّاق، والصَّغَاني (^١)، قالا: حدثنا الحُميدي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا الأعمش، عن عبد الله بن مُرَّة (^٤)، عن مسروق (^٥)، عن عبد الله (^٦) قال: قال رسول الله ﷺ: \"ليس من نفس تقتل ظلمًا إلّا كان على ابن آدم الأَوَّلِ كِفْلٌ (^٧) منها (^٨)، لأنه سَنَّ القتل أَوَّل\" (^٩).\n⦗٢٤٣⦘ اللفظ لابن الجنيد.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) عبد الله بن الزبير بن عيسى. والحديث في \"مسنده\" [برقم / ١١٨ (١/ ٦٥)].\n(^٣) ابن عيينة.\n(^٤) الهمْداني الخارفي.\n(^٥) ابن الأجدع بن مالك الهمْدني الوادعي.\n(^٦) ابن مسعود ﵁.\n(^٧) الكفل: الحظُّ والضِّعْفُ من الأجر والإثم. [لسان العرب (١٢/ ١٢٨) مادة / كفل].\nوالمراد هنا الحظُّ من الإثم، ومنه قوله تعالى: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا﴾.\n(^٨) في مسلم \"من دمها\".\n(^٩) أخرجه مسلم من طريق سفيان به، دون سياق متنه. [القسامة. . ./ باب بيان إثم من =\n⦗٢٤٣⦘ = سن القتل/ ح ٢٧ (٣/ ١٣٠٤)].\nوالحديث أخرجه البخاري أيضًا. [أحاديث الأنبياء/ باب إثم من سن القتل … / ح ٣٣٣٥ (٦/ ٤١٩ - مع الفتح)]. وفيه تصريح الأعمش بالتحديث، ولم يقع عند مسلم ولا أبي عوانة.","vol":"13","page":242},{"text":"٦٥٩٧ - حدثنا عباس الدُّوْري وأبو داود الحراني، قالا: حدثنا مُحَاضِر (^١)، قال: حدثنا الأعمش، عن عبد الله بن مرة، عن مسروق قال: قال عبد الله: قال رسول الله ﷺ: \"ما قُتلت نفس ظلمًا إلّا كان على ابن آدم كفل منها لأنه سنَّ القتل\".\n_________\n(^١) -بضاد معجمة- ابن المُوَرِّع -بضم الميم وفتح الواو وتشديد الراء المكسورة بعدها مهملة. كذا في \"التقريب\"- الكوفي.","vol":"13","page":243},{"text":"٦٥٩٨ - حدثنا أَبو أُمية (^١)، قال: حدثنا قَبِيصة (^٢)، قال: حدثنا سفيان، عن الأعمش، بإسناده، مثله. إلى قوله: \"كفلٌ منها\" (^٣).\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) ابن عقبة السُّوَائي.\n(^٣) يعني أنه لم يذكر: \"لأنه سن القتل\". وقد أخرج مسلم هذا الحديث من طريق أَبي معاوية وابن عيينة وجرير وعيسى بن يونس، وساق لفظ أبي معاوية فقط، ونبه على أن في حديث جرير وعيسى: \"لأنه سن القتل\"، ولم يذكرا \"أول\".","vol":"13","page":243},{"text":"٦٥٩٩ - حدثنا تَمْتَام (^١)، قال: حدثنا عُبيد بن عَبِيدة (^٢)، قال: حدثنا\n⦗٢٤٤⦘ مُعتمِر (^٣)، عن أبيه، عن الأعمش، بمثله، \"كفلًا من دمها\"، وقال: \"إنه أَوَّلُ من سنَّ القتل\".\n_________\n(^١) محمد بن غالب بن حرب.\n(^٢) التمار البصري.\n(^٣) ابن سليمان بن طرخان التيمي.","vol":"13","page":243},{"text":"٦٦٠٠ - حدثنا عمار بن رجاء (^١)، قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا الأعمش. وحدثنا الصَّغَاني / (^٣) وأبو أُمية، قالا: حدثنا عبيد الله بن موسى (^٤)، قال: حدثنا الأعمش، عن شقيق (^٥)، عن عبد الله (^٦) قال: قال رسول الله ﷺ \"أَوَّلُ ما يُقضى بين الناس في الدماء\" (^٧).\n_________\n(^١) التَّغْلِبي.\n(^٢) ابن أبي أمية الطنافسي.\n(^٣) (ل ٥/ ١٢٤ /ب).\n(^٤) العبسي، أَبو محمد الكوفي.\n(^٥) ابن سلمة الأسدي، أَبو وائل الكوفي.\n(^٦) ابن مسعود ﵁.\n(^٧) أخرجه مسلم من الطريق التالية عن الأعمش.\nوالحديث أخرجه البخاري أيضًا. [الديات / باب قول الله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ /ح ٦٨٦٤ (١٢/ ١٩٤ - مع الفتح)].","vol":"13","page":244},{"text":"٦٦٠١ - حدثنا أَبو داود الحراني، قال: حدثنا وهب بن جرير (^١)، قال: حدثنا شعبة، عن الأعمش، عن أبي وائل (^٢)، عن عبد الله، عن\n⦗٢٤٥⦘ النبي ﷺ قال: \"أَوَّلُ ما يُحكم بين العباد في الدماء\" (^٣).\n_________\n(^١) ابن حازم الأزدي.\n(^٢) شقيق بن سلمة.\n(^٣) أخرجه مسلم من الطرق التي علقها أَبو عوانة آخر الباب عن شعبة به، دون سياق متنه، إلا أنه قال: \"غير أن بعضهم قال عن شعبة: \"يقضى\"، وبعضهم قال: \"يحكم بين الناس\" [القسامة … / باب المجازاة بالدماء في الآخرة … / ح ٢٨ (٣/ ١٣٠٤)].","vol":"13","page":244},{"text":"٦٦٠٢ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا شعبة، عن الأعمش قال: سمعت أبا وائل يحدث عن عبد الله، عن النبي ﷺ قال: \"أَوَّلُ ما يُحكم -أو يُقضى- بين الناس في الدماء يوم القيامة\".\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [برقم / ٢٦٩ (ص / ٣٥)].","vol":"13","page":245},{"text":"٦٦٠٣ - حدثنا ابن شبابان (^١)، قال: حدثنا عثمان بن أبي شيبة (^٢)، قال: حدثنا أَبو معاوية (^٣) ووكيع (^٤)، عن الأعمش، بمثله (^٥).\nأَبو معاوية لم يذكر \"يومَ القيامة\".\n_________\n(^١) هو أحمد بن محمد بن موسى بن شبابان.\n(^٢) هو عثمان بن محمد بن إبراهيم بن عثمان العبسي، أَبو الحسن بن أبي شيبة الكوفي.\n(^٣) محمد بن خازم الضرير.\n(^٤) ابن الجراح الرؤاسي.\n(^٥) أخرجه مسلم عن عثمان بن أبي شيبة عن وكيع وحده به. [الموضع السابق] وساق المتن كاملًا.","vol":"13","page":245},{"text":"٦٦٠٤ - حدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا يَعْمَر (^١) بن\n⦗٢٤٦⦘ بشر (^٢)، قال: حدثنا ابن المبارك (^٣)، قال: أخبرنا شعبة، عن سليمان (^٤)، بإسناده، \"أَوَّلُ ما يُقضى بين الناس في الدماء \".\nرواه ابن أبي عدي ومعاذ بن معاذ وغندر وخالد (^٥) عن شعبة، بمثله (^٦).\n_________\n(^١) قال ابن ناصر الدين: يَعْمَر -بفتح أوله، وسكون العين المهملة، وفتح الميم، وتضم =\n⦗٢٤٦⦘ = أيضًا- وبالوجهين قيَّده المصنف [يعني النووي] فيما وجدته بخطه-، وبعد الميم راء.\n[توضيح المشتبه (٩/ ٢٤١)].\n(^٢) الخراساني، أَبو عمرو المروزي. قال الدارقطني: ثقة ثقة. [تاريخ بغداد (١٤/ ٣٥٧)].\n(^٣) هو عبد الله بن المبارك. والحديث في \"مسنده\" [برقم /٩٧]. وفيه زيادة: \"يوم القيامة\".\n(^٤) ابن مِهران الأعمش.\n(^٥) في (ل): وخالد وغندر.\n(^٦) وصل مسلم رواياتهم، عن ابن المثنى وابن بشار عن ابن أَبي عدي، وعن عبيد الله بن معاذ عن أبيه -معاذ بن معاذ-، وعن بشر بن خالد عن غندر، وعن يحيى بن حبيب عن خالد (يعني ابن الحارث) [القسامة. . ./ باب المجازاة بالدماء في الآخرة. . . /ح ٢٨ (٣/ ١٣٠٤)].","vol":"13","page":245},{"text":"<span data-type='title' id=toc-963>[باب] بيان تحريم دم المسلم على المسلم، وأن قتاله كفر، والدليل على أن قاتل المسلم يصير كافرًا بقتله المسلم </span>(^١).\n_________\n(^١) لعل أبا عوانة استنبط هذا من مثل حديث \"سباب المسلم فسوق وقتاله كفر\"، وحديث \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\". إلا أن أظهر الأقوال في معنى هذه الأحاديث -كما يقول النووي- أنه فعل كفعل الكفار. وقال: إنه اختيار القاضي عياض. [ينظر: شرح النووي على صحيح مسلم (٢/ ٧٣)].","vol":"13","page":247},{"text":"٦٦٠٥ - حدثنا محمد بن يحيى (^١)، قال: حدثنا أَبو الوليد (^٢)، قال: حدثنا شعبة، عن زُبَيْد (^٣)، قال سمعت أبا وائل (^٤) يحدث عن عبد الله بن مسعود قال: \"سباب المسلم فسوق وقتاله كفر\" / (^٥).\nقال زبيد: فقلت لأبي وائل: أنت سمعت عبد الله يحدثه عن النبي ﷺ؟ قال: نعم (^٦).\n_________\n(^١) الذهلي.\n(^٢) هشام بن عبد الملك الطيالسي.\n(^٣) -بموحدة، مصغر- ابن الحارث بن عبد الكريم اليامي -بالتحتانية- أَبو عبد الرحمن الكوفي. ويقال في نسبه الإيامي أيضًا -كما جاء في الإسناد في الطريق التالية. [ينظر ما قيل في ترجمة (طلحة الإيامي) ح/٦٥٣٥].\n(^٤) شقيق بن سلمة.\n(^٥) (ل ٥/ ١٢٥/ أ).\n(^٦) أخرجه مسلم من طريق شعبة به. [الإيمان/ باب بيان قول النبي ﷺ \"سباب المسلم فسوق وقتاله كفر\"./ ح ١١٦ (١/ ٨١)]. =\n⦗٢٤٨⦘ = والحديث أخرجه البخاري أيضًا. [الإيمان / باب خوف المؤمن أن يحبط عمله وهو لا يشعر / ح ٤٨ (١/ ١٣٥ - مع الفتح)].","vol":"13","page":247},{"text":"٦٦٠٦ - حدثنا عباس [بن محمد] الدُّوري، قال: حدثنا رَوْح (^١) ح وحدثنا أَبو العباس الغزي (^٢)، قال: حدثنا الفريابي (^٣)، قالا: حدثنا سفيان (^٤)، عن زُبَيْد الإيامي، عن أبي وائل، عن عبد الله بن مسعود أن رسول الله ﷺ قال: \"سباب المسلم (^٥) فسوق، وقتاله كفر\" (^٦).\nقال زبيد: فقلت لأبي وائل: أنت سمعته من ابن مسعود (^٧)؟ قال: نعم.\n_________\n(^١) ابن عبادة القيسي.\n(^٢) عبد الله بن محمد بن عمرو.\n(^٣) محمد بن يوسف بن واقد.\n(^٤) ابن سعيد الثوري.\n(^٥) في (ل): المؤمن.\n(^٦) أخرجه مسلم من طريق سفيان به. [الموضع السابق].\n(^٧) عند مسلم زيادة: يرويه عن رسول الله ﷺ.","vol":"13","page":248},{"text":"٦٦٠٧ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١) ح وحدثنا يحيى بن عياش (^٢)، قال: حدثنا بشر بن عمر (^٣)، قالا: حدثنا شعبة، أخبرني الأعمش ومنصور (^٤)، عن أبي وائل، عن عبد الله عن النبي ﷺ قال: \"سباب\n⦗٢٤٩⦘ المسلم (^٥) فسوق وقتاله كفر\" (^٦).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [برقم / ٢٥٨ (ص /٣٤)].\n(^٢) ابن عيسى، أَبو زكريا القطان البغدادي.\n(^٣) ابن الحكم الزهراني -بفتح الزاي- الأزدي، أَبو محمد البصري.\n(^٤) ابن المعتمر بن عبد الله السلمي.\n(^٥) في (ل): المؤمن.\n(^٦) أخرجه مسلم من طريق شعبة به. دون سياق متنه. [الموضع الأول / ح ١١٧].","vol":"13","page":248},{"text":"٦٦٠٨ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أَبو داود (^١)، قال: حدثنا شعبة، عن علي بن مُدْرِك (^٢)، قال: سمعت أبا زرعة بن عمرو بن جرير (^٣)، يحدث عن جرير بن عبد الله قال: قال رسول الله ﷺ \"يا جرير اسْتَنْصِت الناس\" -في حجة الوداع-، ثم قال: \"لا ترجعوا بعدي كُفارًا يضرب بعضكم رقاب بعض\" (^٤).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [برقم / ٦٦٤ (ص / ٩٢)].\n(^٢) النخعي، أَبو مدرك الكوفي.\n(^٣) ابن عبد الله البَجَلي الكوفي.\n(^٤) أخرجه مسلم من طريق شعبة به. [الإيمان / باب بيان معنى قول النبي ﷺ \"لا ترجعوا بعدي كفارًا … \" / ح ١١٨ (١/ ٨١)].\nوالحديث أخرجه البخاري أيضًا. [الفتن / باب قول النبي ﷺ \"لا ترجعوا بعدى كفارًا … \" /ح ٧٠٨٠ (١٣/ ٢٩)].","vol":"13","page":249},{"text":"٦٦٠٩ - حدثنا محمد بن يحيى وأبو قِلابة (^١)، قالا: حدثنا أَبو الوليد ح وحدثنا جعفر (^٢)، قال: حدثنا عَفَّان (^٣) ح وحدثنا إسماعيل القاضي (^٤)،\n⦗٢٥٠⦘ قال: حدثنا سليمان بن حرب (^٥)، قالوا: حدثنا شعبة، عن واقد بن محمد بن زيد (^٦)، سمع أباه، عن ابن عمر قال: قال رسول الله ﷺ: \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (^٧) / (^٨).\n_________\n(^١) عبد الملك بن محمد الرقاشي.\n(^٢) ابن محمد بن شاكر الصائغ.\n(^٣) ابن مسلم بن عبد الله الصفار.\n(^٤) هو إسماعيل بن إسحاق بن إسماعيل الأزدي.\n(^٥) الأزدي الواشحي.\n(^٦) ابن عبد الله بن عمر بن الخطاب.\n(^٧) أخرجه مسلم من طريق شعبة به. [الموضع السابق /ح ١٢٠ (١/ ٨٢)].\nوالحديث أخرجه البخاري أيضًا. [الأدب / باب ما جاء في قول الرجل \"ويلك\" /ح ٦١٦٦ (١٠/ ٥٦٨ - مع الفتح)]. /ح\n(^٨) (ل ٥/ ١٢٥ ب).","vol":"13","page":249},{"text":"٦٦١٠ - أخبرني العباس بن الوليد بن مَزْيد العُذْري، أخبرني أبي، قال: حدثنا عمر بن محمد (^١)، قال: حدثني أبي محمدُ بن زيد، عن عبد الله بن عمر قال: كنا نتحدث بحجة الوداع، ولا ندري أنه الوداع من رسول الله ﷺ، فلما كان حجة الوداع: حمد الله وأثنى عليه ثم ذكر المسيح الدجال. -وذكر الحديث- ثم قال: \"ويلكم -أو ويحكم- انظروا، لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (^٢).\n_________\n(^١) ابن زيد بن عبد الله بن عمر بن الخطاب.\n(^٢) أخرجه مسلم من طريق عمر بن محمد به، دون سياق متنه. [الإيمان / باب بيان معنى قول النبي ﷺ \"لا ترجعوا بعدي كفارًا … /ح ١٢٠ (١/ ٨٢)].","vol":"13","page":250},{"text":"٦٦١١ - حدثنا محمد بن إسماعيل الصائغ والصَّوْمَعي (^١) والصَّغَاني (^٢) وأبو أُمية [الطرسوسي]، قالوا: حدثنا هَوْذة بن خليفة (^٣) [ح] وحدثنا أَبو داود الحراني، قال: حدثنا أشهل بن حاتم (^٤)، قالا: حدثنا عبد الله بن عون (^٥)، عن ابن سيرين، عن عبد الرحمن بن أبي بكرة (^٦)، عن أبي بكرة قال: لما كان ذلك اليوم الذي ركب رسول الله ﷺ ناقته ثم وقف فقال: \"أتدرون أي يوم هذا؟ \" قال: فسكتنا حتى رأينا أنه سيسميه سوى اسمه، ثم قال: \"أليس يوم النحر\"؟ قلنا: بلى، [ثم] قال: \"أتدرون أي شهر هذا\"؟ فسكتنا حتى رأينا أنه سيسميه سوى اسمه،] فـ]ـقال: \"أليس ذا الحجة\"؟ قالوا: بلى، قال: \"أتدرون أي بلد هذا\"؟ قال: فسكتنا حتى رأينا أنه سيسميه سوى اسمه، فقال: \"أليس البلدة الحرام\"؟ قلنا: بلى، قال: \"فإنَّ أموالكم وأعراضكم ودماءكم حرام بينكم في مثل يومكم في مثل شهركم في مثل بلدكم هذا، ألا ليبلغ\n⦗٢٥٢⦘ الشاهد الغائب -[مرتين]- فرب مُبَلَّغ أوعى من مُبَلِّغ\" (^٧).\nزاد أشهل: / (^٨) \"ثم مال على ناقته إلى غنيمات فجعل يقسمهن، بين الرجلين الشاة، والثلاثةِ: الشاة\" (^٩).\n⦗٢٥٣⦘ اللفظ لهوذة.\n_________\n(^١) محمد بن أبي خالد.\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) ابن عبد الله الثقفي، أَبو الأشهب البصري، نزيل بغداد.\n(^٤) الجمحي مولاهم.\n(^٥) ابن أَرْطَبان، أَبو عون البصري.\n(^٦) واسم أبي بكرة: نُفَيْع بن الحارث الثقفي.\n(^٧) أخرجه مسلم من طريق يزيد بن زريع عن ابن عون به، إلى قوله: \"ليبلغ الشاهد الغائب\"، وفيه الزيادة التي زادها أشهل، ولفظها عنده: \"ثم انكفأ إلى كبشين أملحين فذبحهما، وإلى جُزَيْعَةٍ من الغنم فقسمها بيننا\". [القسامة. . . / باب تغليظ الدماء والأعراض والأموال /ح ٣٠ (٣/ ١٣٠٦)].\nوالحديث أخرجه البخاري أيضًا [العلم / باب قول النبي ﷺ \"ربَّ مبلِّغ أوعى من سامع\" / ح ٦٧ (٣/ ١٩٠) عن مسدد بإسناد الرواية التالية عند أبي عوانة، وساقه تامًّا، وليس فيه الزيادة المذكورة.\n(^٨) (ل ٥/ ١٢٦/أ).\n(^٩) استدرك هذه الزيادة الدارقطني على مسلم، فقال: \"وهذا الكلام من ابن عون -فيما يقال- وإنما رواه ابن سيرين عن أنس، قاله أيوب عنه\" أ. هـ[التتبع /ص ٣٢٠]. وأيده على ذلك القاضي عياض. [ينظر: شرح مسلم- للنووي (١١/ ٢٤٦)]. وتابعهما الشيخ ربيع المدخلي، فقال: \"وفي رأيي أن ما ذهبا إليه هو الواقع، والدليل أن هذا الكلام لا يروى في مختلف المصادر، ومن مختلف الطرق إلا من حديث أنس في خطبة عيد الأضحى. ولم يرو عن أبي بكرة إلا من طريق ابن عون وحده مما يدل على وهمه على ابن سيرين في إدخال جزء من حديث أنس في حديث أبي بكرة\" [بين الإمامين (ص ٤٢٢)]. وابن عون لم يكن يزيد هذه الزيادة دائما؛ فرواه أَبو عوانة من طريقي هوذة بن خليفة وأشهل بن حاتم عنه، وساق لفظ هوذة، وليس فيه الزيادة المذكورة. ثم رواه [برقم / ٦٦١٢] من طريق بشر بن المفضل عن ابن عون، وساق آخر المتن ليبين =\n⦗٢٥٣⦘ = أن الزيادة ليست فيه. وقد رواه البخاري من هذا الوجه تامًّا، وليس فيه الزيادة. ففي إخراج أبي عوانة للفظ السالم من الاعتراض فائدة من فوائد الاستخراج.","vol":"13","page":251},{"text":"٦٦١٢ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا مُسَدَّد (^٢)، قال: حدثنا بِشْر بن المُفَضَّل (^٣)، قال: حدثنا ابن عون، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، عن أبي بكرة، وذكر النبيَّ ﷺ، فقال: \"ليبلغ الشاهد الغائب، فإن الشاهد يحسن (^٤) أَن يبلِّغَ من هو أَوعى منه\" (^٥).\n_________\n(^١) هو إسماعيل بن إسحاق بن إسماعيل.\n(^٢) ابن مسرهد الأسدي.\n(^٣) ابن لاحق الرَّقَاشي -بقاف ومعجمة- أَبو إسحاق البصري.\n(^٤) الكلمة غير واضحة في النسختين. وتشبه أن تكون -في الأصل- \"يحسر\". وفي الأصل زيادة (من) بعدها.\n(^٥) أخرجه مسلم من طريق ابن عون. [الموضع السابق].","vol":"13","page":253},{"text":"٦٦١٣ - حدثنا إسماعيل القاضي، قال: حدثنا محمد بن أبي بكر (^١)، قال: حدثنا عبد الوهاب الثقفي (^٢)، قال: حدثنا أيوب (^٣)، عن محمد، عن ابن أبي بكرة، عن أبيه عن النبي ﷺ قال: \" [ألا] إن الزمان قد استدار كهيئته\n⦗٢٥٤⦘ يوم خلق الله السماوات والأرض. السنة اثنا عشر شهرًا، منها أربعة حرم، ثلاث (^٤) متواليات: ذو القَعدة وذو الحجة والمحرم، ورجب الذي بين جمادى وشعبان\". ثم قال: \"أي يوم هذا\"؟ قلنا: الله ورسوله أعلم. فسكت حتى ظننا أنه سيسميه بغير اسمه. فقال: \"أليس يوم النحر\"؟ قلنا: بلى. ثم قال: \"أي شهر هذا\"؟ قلنا: الله ورسوله أعلم. فسكت حتى ظننا أنه سيسميه بغير اسمه، فقال: \"أليس ذا (^٥) الحجة\"؟ قلنا: بلى. ثم قال: \"أي بلد هذا\"؟ قلنا: الله ورسوله أعلم. فسكت حتى ظننا أنه سيسميه بغير اسمه.-[فـ]ـقال: \"أليست البلدة الحرام\". قلنا: بلى. قال: \"فإن دماءكم وأموالكم -قال (^٦): وأحسبه قال: وأعراضكم- عليكم حرام كحرمة يومكم هذا في بلدكم هذا / (^٧) في شهركم هذا، وستلقون ربكم فيسألكم عن أعمالكم، ألا لا ترجعوا بعدي ضلالًا (^٨) يضرب بعضكم رقاب بعض. ألا هل بلغت؟ ألا ليبلغ الشاهد منكم الغائب، فلعل بعضَ (^٩) مَن يبلغه أن يكون أوعى له مِن بعض مَن سمعه\" (^١٠).\n_________\n(^١) ابن علي المقدَّمي.\n(^٢) هو عبد الوهاب بن عبد المجيد الثقفي.\n(^٣) ابن أبي تميمة السَّخْتِياني.\n(^٤) في (ل): ثلاثة.\n(^٥) في (ل): ذو.\n(^٦) القائل محمد بن سيرين كما صرح به في رواية مسلم.\n(^٧) (ل ٥/ ١٢٦ /ب).\n(^٨) في مسلم بالشك: كفارًا أو ضلالًا.\n(^٩) في الأصل: بعضكم. وما أثبته من (ل):.\n(^١٠) أخرجه مسلم عن أبي بكر بن أبي شيبة ويحيى بن حبيب الحارثي كلاهما عن =\n⦗٢٥٥⦘ = عبد الوهاب الثقفي به. [القسامة … / باب تغليظ الدماء والأعراض والأموال / ح ٢٩ (٣/ ١٣٠٥)] ..","vol":"13","page":253},{"text":"٦٦١٤ - حدثنا إبراهيم الحربي (^١)، قال: حدثنا بُنْدَار (^٢)، قال: حدثنا عبد الوهاب، بإسناده، مثله (^٣).\n_________\n(^١) هو إبراهيم بن إسحاق بن إبراهيم.\n(^٢) محمد بن بشار العبدي.\n(^٣) في (ل): نحوه.","vol":"13","page":255},{"text":"٦٦١٥ - حدثنا أَبو قلابة وابن أبي العَوَّام (^١)، قالا: حدثنا أَبو عامر العَقَدي (^٢)، قال: حدثنا قُرَّة بن خالد، قال: حدثني محمد بن سيرين، قال: حدثني عبد الرحمن بن أبي بكرة، ورجل في نفسي أفضل من عبد الرحمن -حُمَيد بن عبد الرحمن- عن أبي بكرة قال: خطبنا النبي ﷺ يوم النحر فقال: \"أي يوم هذا\"؟ وذكر مثل حديث ابن عون، غير أنه لم يذكر \"وأعراضكم\"، ولا يذكر: \"ثم أنكفأ إلى كبشين\" وما بعده. قال في الحديث: \"كحرمة يومكم هذا في شهركم هذا في بلدكم هذا إلى يوم تلقون ربكم. ألا هل بلغت\"؟ قالوا: نعم. قال: \"اللهم اشهد\" (^٣).\n⦗٢٥٦⦘ ورواه يحيى القطان، فقال: وعن رجل آخر أفضل في نفسي (^٤)، ولم يسمه كما سماه أَبو عامر.\n_________\n(^١) محمد بن أحمد بن يزيد الرِّياحي. ذكره ابن حبان في \"الثقات\" [٩/ ١٣٤] وقال الدارقطني وعبد الله بن أحمد بن حنبل: صدوق. [تاريخ بغداد (١/ ٣٧٢)].\n(^٢) عبد الملك بن عمرو القيسي.\n(^٣) أخرجه مسلم من طريق أبي عامر العقدي به. بهذا الاختصار. [القسامة … / باب =\n⦗٢٥٦⦘ = تغليظ الدماء والأعراض والأموال /ح ٣١ (٣/ ١٣٠٧)].\nوفي إسناد أبي عوانة هذا من أنواع العلو: المساواة والبدل.\n(^٤) وصله مسلم عن محمد بن حاتم بن ميمون عنه. [الموضع السابق].","vol":"13","page":255},{"text":"٦٦١٦ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا قُرَّة بن خالد، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، عن أبيه أن رسول الله ﷺ قال: \"لا ترجعوا بعدي كفارًا (^٢) يضرب بعضكم رقاب بعض\" (^٣) / (^٤).\n_________\n(^١) سليمان بن داود الطيالسي، والحديث في \"مسنده\" [برقم / ٨٥٩ (ص / ١١٥)].\n(^٢) في (ل): ضلالًا.\n(^٣) هذا الحديث مختصر من الذي قبله. وأخرجه مسلم من طريق قرة بن خالد به.\n[الموضع السابق] مختصرًا، ولم يذكر هذا الجزء من الحديث الذي ذكره المصنف.\nوأخرجه البخاري تامًّا من طريق قرة بن خالد به، وفيه \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" [الفتن / باب قول النبي ﷺ: \"لا ترجعوا بعدي كفارًا … \" /ح ١٧٤١ (١٣/ ٢٩ - مع الفتح).\n(^٤) (ل ٥/ ١٢٧ / أ).","vol":"13","page":256},{"text":"٦٦١٧ - حدثنا الصَّوْمَعي، قال: حدثنا حجاج بن المنهَال (^١)، قال: حدثنا يزيد بن إبراهيم (^٢)، قال: حدثنا محمد بن سيرين. فذكر نحو حديث\n⦗٢٥٧⦘ ابن عون (^٣)، إلّا أنه قال: \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (^٤).\n_________\n(^١) الأَنْمَاطي، أَبو محمد السُّلمي مولاهم، البصري.\n(^٢) التُّسْتَري -بضم المثناة، وسكون المهملة، وفتح المثناة، ثم راء [كذا في التقريب =\n⦗٢٥٧⦘ = (٧٦٨٤)]- نزيل البصرة، أَبو سعيد.\n(^٣) عن ابن سيرين المتقدم. [برقم / ٦٦١١].\n(^٤) تقدم أن مسلمًا لم يخرج هذه الزيادة، وقد أخرجها البخاري.","vol":"13","page":256},{"text":"<span data-type='title' id=toc-964>بيان الخبر الموجب على الإمام إذا ادُّعِيَ على رجل قَتْل رجل أن يسأله: أقَتَلْتَه؟</span>","vol":"13","page":258},{"text":"٦٦١٨ - روى (^١) محمد بن يحيى (^٢)، قال: حدثنا محمد بن عبد الله الأنصاري (^٣)، قال: حدثني حاتم بن أبي صَغِيرة (^٤)، عن سماك بن حرب (^٥)، أن علقمة (^٦) حدثه، عن أبيه قال: بينما أنا قاعد عند النبي ﷺ إذ جاءه (^٧) رجل يقود رجلًا بِنِسْعَتِهِ (^٨) حتى أتى به رسول الله ﷺ، فقال: يا رسول الله قتل هذا أخي. قال: \"قتلته\"؟ قال: يا رسول الله! لو لم يعترف أقمت عليه البينة. قال: \"قتلته\"؟ قال: نعم، قال: \"كيف قتلته\"؟ … وذكر الحديث بطوله (^٩).\n_________\n(^١) في (ل): رواه.\n(^٢) الذهلي. وهو شيخ لأبي عوانة. ولم أقف على من وصل الحديث من طريقه.\n(^٣) هو محمد بن عبد الله بن المثنى.\n(^٤) -بكسر الغين المعجمة- كذا في \"التقريب\" [٩٩٨]- أَبو يونس البصري.\n(^٥) ابن أوس الذهلي.\n(^٦) ابن وائل بن حُجْر الحضرمي.\n(^٧) في (ل): إذ جاء.\n(^٨) النِّسعة -بالكسر-: سَيْرٌ مضفور، يجعل زمامًا للبعير وغيره. [النهاية (٥/ ٢٤٨)].\n(^٩) أخرجه مسلم من طريق أبي يونس حاتم بن أبي صغيرة، به [القسامة. . . / باب صحة الإقرار بالقتل وتمكين ولي القتيل من القصاص واستحباب العفو منه /ح ٣٢ =\n⦗٢٥٩⦘ = (٣/ ١٣٠٧)]. وساق المتن كاملًا.","vol":"13","page":258},{"text":"٦٦١٩ - حدثنا أَبو داود السِّجْزي (^١)، قال: حدثنا عبيد الله بن عمر القَوَاريري (^٢)، قال: حدثنا يحيى بن سعيد (^٣)، عن عوف (^٤)، قال: حدثنا حمزة أَبو عُمر العائذي (^٥)، قال: حدثني علقمة بن وائل، قال: حدثني وائل بن حجر قال: كنت عند النبي ﷺ إذ جيء برجل [قاتل] في عنقه النِّسعة. قال: فدعا ولي المقتول، فقال: \"تعفو\"؟ قال: لا، قال: \"فتأخذ الدية\"؟ قال: لا، قال: \"فتقتل\"؟ قال: نعم. قال: \"اذهب به\". فلما ولّى قال: \"أتعفو\"؟ قال: لا، قال: \" [أ] فتأخد الدية\"؟ قال: لا، قال: \"أفتقتل\"؟ قال: نعم، قال: \"اذهب به\". فلما ولّى قال: \"أتعفو\"؟ قال: لا، قال: \" [أ] فتأخذ الدية\"؟ قال: لا. قال: \"فتقتل\"؟ قال: نعم / (^٦). قال: \"اذهب به\". فلما كان في الرابعة قال: \"أما إن عفوت (^٧) عنه وإنه يبوء بإثمه وإثم\n⦗٢٦٠⦘ صاحبه (^٨) \"، فعفى عنه، قال: فأنا رأيته يجر نسعته (^٩).\n_________\n(^١) سليمان بن الأشعث، صاحب السنن. والحديث في \"سننه\" [الديات / باب الإمام يأمر بالعفو في الدم / ح ٤٤٩٩ (٤/ ٦٣٨)].\n(^٢) هو عبيد الله بن عمر بن ميسرة.\n(^٣) القطان.\n(^٤) ابن أبي جميلة الأعرابي.\n(^٥) هو حمزة بن عَمرو العائذي الضبي البصري.\n(^٦) (ل ٥/ ١٢٧ / ب).\n(^٧) في (ل): أما إنك عفوت.\n(^٨) في (ل): صاحبك.\n(^٩) أخرجه النسائي في \"السنن\" [القسامة / باب القود / ح ٤٧٢٤ (٨/ ١٤)] من طريق يحيى بن سعيد به. والبيهقي في \"السنن الكبرى\" [٨/ ٥٥] من طريق هوذة بن خليفة عن عوف به. وإسناده رجاله رجال الشيخين سوى حمزة بن عمر العائذي فمن رجال مسلم. وصحح الحديث الشيخ الألباني [صحيح سنن أبي داود (٣٧٧٦)].","vol":"13","page":259},{"text":"٦٦٢٠ - حدثنا أَبو داود السجستاني (^١)، قال: حدثنا عبيد الله بن عمر، قال: حدثنا يحيى بن سعيد، قال: حدثني جامع بن مطر (^٢)، قال: حدثني علقمة بن وائل. بإسناده ومعناه (^٣).\n_________\n(^١) الحديث في \"سننه\" [الموضع السابق / ح ٤٥٠٠ (٤/ ٦٣٩)].\n(^٢) الحَبَطي -بفتح المهملة والموحدة- البصري.\n(^٣) وأخرجه النسائي [الموضع السابق] من طريق يحيى بن سعيد به، عقب الحديث السابق، وقال: \"بمثله. قال يحيى: وهو أحسن منه\".","vol":"13","page":260},{"text":"٦٦٢١ - حدثنا أَبو أُمية، قال: حدثنا أَبو عمر الحَوْضي (^١)، قال: حدثنا جامع بن مطر، عن علقمة بن وائل بن حُجْر، عن أبيه قال: كنا عند رسول الله ﷺ فجاء رجل برجل في عنقه نسعة، فقال: يا رسول الله إن هذا وأخي كانا في جبٍّ يحفرانها، فرفع المنقار فضرب به رأس صاحبه فقتله، فقال له رسول الله ﷺ: \"اعْفُ عنه\"، فأبى، ثم قام\n⦗٢٦١⦘ فقال: يا رسول الله، فأعاد عليه، فقال: \"اعف عنه\". فأبى. ثم قام الثالثة فذكر مثل ذلك. فقال: \"اعف عنه\". فأبى. قال: \"اذهب به، إن قتلته كنت مثله\". قال: فخرج به حتى جاوز، فناديناه: ألم تسمع ما يقول رسول الله ﷺ؟ فرجع، فقال: يا رسول الله! إن قتلتُه كنتُ مثلَه؟ قال: \"اعف عنه\". قال: نعم أعفو عنه. فخرج يجر نسعته حتى خفي علينا (^٢).\n_________\n(^١) -بالحاء المفتوحة المهملة، وسكون الواو، والضاد المعجمة [كذا في \"الأنساب\" للسمعاني (٢/ ٢٨٩)]- حفص بن عُمر بن الحارث.\n(^٢) أخرجه النسائي [الموضع السابق /ح ٤٧٢٦ (٨/ ١٥)] من طريق أبي عمر الحوضي به. وقال الشيخ الألباني: (صحيح الإسناد). [صحيح سنن النسائي (٤٤٠٦)].","vol":"13","page":260},{"text":"٦٦٢٢ - حدثنا أَبو داود الحراني، قال: حدثنا عبد الصمد بن عبد الوارث (^١)، قال: حدثنا جامع بن مطر، قال: حدثنا علقمة بن وائل، عن أبيه قال: إنَّه أُتي النبي ﷺ برجل يجر نسعته، فقال: إن أخي وهذا كانا [يحفران] في غار، فضرب رأسه بمنقار فقتله. فقال النبي ﷺ: \"اعف عنه\"، فأبى، فقال: \"فإن قتلته فأنت مثله\" (^٢) / (^٣).\n_________\n(^١) ابن سعيد العنبري.\n(^٢) إسناده رجاله ثقات.\n(^٣) (ل ٥/ ١٢٨ / أ).","vol":"13","page":261},{"text":"٦٦٢٣ - *و* حدثنا محمد بن عوف الطائي، قال: حدثنا عبد القدوس بن الحجاج (^١)، قال: حدثنا يزيد بن عطاء\n⦗٢٦٢⦘ *الواسطي* (^٢)، عن سِمَاك، عن علقمة بن وائل، عن أبيه قال: جاء رجل إلى النبي ﷺ بحبشي (^٣)، فقال: إن هذا قتل [ابن] أخي. قال: \"كيف قتلته\"؟ قال: ضربت رأسه بالفأس ولم أُرد قتله (^٤). قال: \"هل لك مال (^٥) تؤدي ديته\". قال: لا. قال: \"أفرأيتك إن أرسلتك تسأل الناس تجمع ديته\"؟ قال: لا، قال: \"فمواليك يعطونك ديته\"؟ قال: لا، قال للرجل: \"خذه\". فخرج به ليقتله، فقال (^٦) رسول الله ﷺ: \"أما إنه إن قتله كان مثله\". قال: فبلغ ذلك حيث سمع قوله، فقال: هُوَ ذا فَمُرْ به ما شئت، فقال (^٧) رسول الله ﷺ: \"أرسله، فيبوء بإثم صاحبه وإثمه فيكون من أصحاب النار (^٨) \"،\n⦗٢٦٣⦘ فأرسله (^٩).\n_________\n(^١) أَبو المغيرة الخولاني.\n(^٢) هو يزيد بن عطاء بن يزيد اليَشْكُري، أَبو خالد. ضعفه ابن معين وابن سعد والنسائي والدارقطني. وقال الإمام أحمد: مقارب الحديث. وقال أيضًا: ليس به بأس. وقال ابن عدي: مع لينه هو حسن الحديث. وقال ابن حجر: لين الحديث. [الكامل (٧/ ٢٧٢٨).\nتهذيب الكمال (٣٢/ ٢١٠). ميزان الاعتدال (٤/ ٤٣٤). التقريب (٧٧٥٦)].\n(^٣) عند مسلم: يقود آخر بنسعة.\n(^٤) عند مسلم: قال كنت أنا وهو نختبط من شجرة فسبني فأغضبني فضربته بالفأس على قرنه فقتلته.\n(^٥) في الأصل: مالا. والصواب ما أثبته من (ل).\n(^٦) في (ل): قال.\n(^٧) في (ل): قال.\n(^٨) عند مسلم: \"أما تريد أن يبوء بإثمك وإثم صاحبك\"؟ قال: بلى. قال: \"فإن ذاك =\n⦗٢٦٣⦘ = كذاك\". وليس عنده: \"فيكون من أصحاب النار\".\n(^٩) أخرجه مسلم من طريق حاتم بن أبي صغيرة عن سماك به، كما تقدم. وفي إسناد المصنف يزيد بن عطاء الواسطي: ضعفه غير واحد. ولم أقف على من تابعه في قوله: \"أفرأيتك إن أرسلتك تسأل الناس تجمع ديته\". وقوله: \"فيكون من أصحاب النار\".","vol":"13","page":261},{"text":"٦٦٢٤ - حدثنا أَبو حاتم الرازي (^١)، [قال حدثنا ابن الصَّبَّاح (^٢)]، قال: حدثنا هشيم (^٣)، قال: حدثنا (^٤) إسماعيل بن سالم (^٥)، عن علقمة بن وائل، عن أبيه قال: أُتي رسول الله ﷺ برجل قتل قتيلًا، فأقاد ولي المقتول منه، فانطلق به وفي عنقه نسعة يجرها، فلما أدبر، قال رسول الله ﷺ: \"القاتل والمقتول في النار\"، فانطلق رجل فقال له مقالة رسول الله ﷺ فخلى سبيله.\nقال إسماعيل بن سالم: فذكرت ذلك لحبيب بن أبي ثابت، فقال: حدثني ابن أَشْوَع (^٦) أن رسول الله (^٧) ﷺ إنما سأله أن يعفو\n⦗٢٦٤⦘ عنه فأبى (^٨) / (^٩).\n_________\n(^١) محمد بن إدريس بن المنذر.\n(^٢) لم يتبين لي.\n(^٣) ابن بَشير السلمي.\n(^٤) في (ل): أخبرنا.\n(^٥) الأسدي، أَبو يحيى الكوفي.\n(^٦) هو سعيد بن عمرو بن أشوع الهمداني الكوفي. ورد مصرحًا به عند النسائي منسوبًا إلى جده. [السنن (٨/ ١٧) ح ٤٧٢٩].\n(^٧) في (ل): النبي.\n(^٨) أخرجه مسلم من طريق هشيم به. [الموضع السابق] /ح ٣٣ (٣/ ١٣٠٨)]. وفي قول ابن أشوع -وهو مرسل- تعليل لقوله ﷺ: \"القاتل والمقتول في النار\". فالقاتل \"في النار\" لا لكونه أقاد، ولكن لكونه عصى أمر النبي ﷺ بالعفو، وقد تقدم في حديث جامع بن مطر [رقم / ٦٦١٩ - ٦٦٢١] أن النبي ﷺ أمره مرارًا أن يعفو عنه فأبى. [وينظر: سنن البيهقي الكبرى (٨/ ٥٥)].\n(^٩) (ل ٥/ ١٢٨ /ب).","vol":"13","page":263},{"text":"٦٦٢٥ - حدثنا ابن الجنيد الدقاق (^١)، قال: حدثنا يحيى بن حماد (^٢)، قال: حدثنا أَبو عوانة (^٣)، عن إسماعيل بن سالم، عن علقمة بن وائل، أن أباه حدثهم أنَّ النبي ﷺ أُتي برجل قد قتل رجلًا، فدفعه إلى ولي المقتول يقتله. فقال النبي ﷺ لجلسائه: \"القاتل والمقتول في النار\".\nفاتَّبَعَهُ رجل فأخبره، فلما أخبره تركه. فلقد (^٤) رأيته يجر نسعته.\nقال أَبو عوانة في حديث عوف (^٥) وجامع بن مطر (^٦): [فيهما] نظر.\n[وفيه دليل أن القاتل لا يقتله الإمام ولكن يأمر وليه بقتله، لا يقتله\n⦗٢٦٥⦘ غير وليه (^٧)].\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) ابن أبي زياد الشيباني.\n(^٣) الوضَّاح بن عبد الله اليشكري.\n(^٤) في (ل): فلو.\n(^٥) المتقدم برقم [٦٦١٩].\n(^٦) تقدمت طرقه برقم [٦٦٢٠ - ٦٦٢٢].\n(^٧) كلمة \"وليه\" غير واضحة في المخطوط، وهذا الذي ظهر لي في قرائتها. والله أعلم.","vol":"13","page":264},{"text":"٦٦٢٦ - ز- حدثنا علي بن حرب (^١)، قال: حدثنا أَبو معاوية (^٢)، عن الأعمش، عن أبي صالح (^٣)، عن أبي هريرة قال: قُتل رجل على عهد رسول الله (^٤) ﷺ، فدُفع القاتل إليه، فدفعه إلى ولي المقتول. فقال القاتل: والله يا رسول الله! ما أردت قتله. قال النبي ﷺ لولي المقتول: \"أما إنه إن كان صادقًا ثم قتلته دخلت النار\". فخلّى سبيله. وكان مكتوفًا بنسعته، فخرج يجر نسعته، فسُمي ذا (^٥) النسعة (^٦).\n_________\n(^١) الطائي.\n(^٢) محمد بن خازم الضرير.\n(^٣) ذكوان السمان الزيات.\n(^٤) في (ل): النبي.\n(^٥) في (ل): ذو. ويمكن حمل ما في الأصل على أنه نائب فاعل. والمفعول الثاني لـ \"سمي\" محذوف تقديره: إياه.\n(^٦) رواه أَبو داود (٤٤٩٨)، والترمذي (١٤٠٧) -وقال: هذا حديث حسن صحيح-.\nوالنسائي (٨/ ١٣)، وابن ماجه (٢٦٩٠) من طرق عن أبي معاوية به. وصححه الشيخ الألباني. [صحيح سنن أبي داود (٣٧٧٥)].","vol":"13","page":265},{"text":"<span data-type='title' id=toc-965>باب [بيان] دية الجنين إذا *سقط* ميتًا، ودية أمه إذا قتلت بحجر، وأن ديتها على عاقلة القاتل، والدليل على أن الرَّمْيَة بالحجر يُحكم فيها بحكم الخطأ.</span>","vol":"13","page":266},{"text":"٦٦٢٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: حدثني يونس بن يزيد (^٢)، عن ابن شهاب، عن سعيد بن المسيِّب وأبي سلمة (^٣)، عن أبي هريرة قال: اقتتلت امرأتان من هذيل، فرمت إحداهما الأُخرى بحجر فقتلتها وما في بطنها. فاختصموا إلى رسول الله ﷺ، فقضى رسول الله ﷺ أن دية جنينها غرةٌ: عبدًا أو وليدة (^٤). وقضى بدية المرأة على عاقلتها وَوَرثَتِها (^٥) وولدِها ومَن [يرثها] معهم. فقال حَمَل بن النابغة الهذلي: يا رسول الله! كيف أَغْرَم من لا شَرِب ولا أكل، ولا نطق ولا اسْتَهَلَّ (^٦)؟! فمثل ذلك بَطَل (^٧)، فقال رسول الله ﷺ \"إنَّ هذا من إخوان الكهان\" من أجل\n⦗٢٦٧⦘ سجعه الذي سجع (^٨).\n_________\n(^١) هو عبد الله بن وهب بن مسلم.\n(^٢) ابن أبي النجاد الأيلي.\n(^٣) ابن عبد الرحمن بن عوف.\n(^٤) في (ل): ووليدة.\n(^٥) في (ل): ووَرثها. (بهذا الشكل).\n(^٦) -بالبناء للفاعل- أي: خرج صارخًا. وعند قوم: اسْتُهِل -بالبناء للمفعول. [المصباح المنير (مادة /هلل)].\n(^٧) قال النووي: رُوي في الصحيحين وغيرهما بوجهين. أحدهما: \"يُطَلُّ\" بضم الياء المثناة، وتشديد =\n⦗٢٦٧⦘ = اللام. ومعناه: يهدر ويلغى ولا يضمن. والثاني: \"بَطَل\" بفتح الباء الموحدة، وتخفيف اللام، على أنه فعل ماض من البطلان. وهو بمعنى الملغي أيضًا. [شرح مسلم (١١/ ٢٥٤)].\nوقد ضبطها الناسخ بفتح الأول.\n(^٨) أخرجه مسلم من طريق ابن وهب به. [القسامة … / باب دية الجنين … / ٣٦ (٣/ ١٣٠٩)].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب جنين المرأة، وأن العقل على الوالد وعصبة الوالد لا على الولد / ح ٦٩١٠ (١٢/ ٢٦٣ - مع الفتح).","vol":"13","page":266},{"text":"٦٦٢٨ - حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة قال: اقتتلت امرأتان من هذيل، فرمت إحداهما الأُخرى بحجر فقتلتها وألقت جنينها. فقضى رسول الله ﷺ بديتها على عاقلتها، وفي جنينها غرةً: عبد أو أمة. فقال قائل: كيف يُعْقَل من لا يأكل ولا يشرب ولا نطق ولا استهلَّ؟ فمثل ذلك يُطَلّ (^٢)، فقال رسول الله ﷺ-كما زعم (^٣) أَبو هريرة- \"بهذا من إخوان الكهان\" (^٤) / (^٥).\n_________\n(^١) الحديث في \"مصنفه\" [العقول / باب نذر الجنين / ح ١٩٣٣٨ (١٠/ ٥٦)].\n(^٢) مضبوطة في النسختين بضم الأول.\n(^٣) الزعم هنا بمعنى القول.\n(^٤) أخرجه مسلم من طريق عبد الرزاق به. [الموضع السابق / (٣/ ١٣١٠)]، ولم يسق المتن، إلا أنه قال: \"وساق الحديث بقصته، ولم يذكر: \"وورثتها وولدها ومن معهم\". وقال: \"قال قائل: كيف نعقل؟ ولم يسم حَمَل بن مالك\".\n(^٥) (ل ٥/ ١٢٩ / ب)","vol":"13","page":267},{"text":"٦٦٢٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أخبرني مالك (^١)، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة: \"أنَّ امرأتين من هذيل رمت إحداهما الأُخرى فطرحت جنينها، فقضى فيه رسول الله ﷺ بغرة: عبد أو وليدة\" (^٢).\n_________\n(^١) الحديث في \"موطئه\" -برواية الليثي-[العقول / باب عقل الجنين / ح ٥ (٢/ ٨٥٥)].\n(^٢) أخرجه مسلم عن يحيى بن يحيى عن مالك به. [الموضع الأول] ح ٣٤ (٣/ ١٣٠٩)].\nوفيه: \"أو أمة\" بدل: وليدة. وما عند أبي عوانة موافق لما في الموطأ.","vol":"13","page":268},{"text":"٦٦٣٠ - حدثنا أَبو إسماعيل (^١)، عن القعنبي، عن مالك ح وحدثنا الربيع بن سليمان (^٢)، قال: حدثنا الشافعي، أخبرنا مالك [عن ابن شهاب، بإسناده] بمثله.\n_________\n(^١) محمد بن إسماعيل بن يوسف الترمذي.\n(^٢) ابن عبد الجبار المرادي. والحديث في \"كتاب الأم\" [٦/ ١٠٧].","vol":"13","page":268},{"text":"٦٦٣١ - حدثنا الربيع، قال: قال الشافي [﵀]: \"قيمة الغُرَّة نصف عشر دية الرجل، وهي خمس من الإبل\" (^١).\n_________\n(^١) كتاب الأم [٦/ ١٠٩].","vol":"13","page":268},{"text":"<span data-type='title' id=toc-966>[باب] بيان الخبر الدال على أن المضروبة إذا سقط جنينها ميتًا لم يكن على ضاربها لضربها شيئًا (^١)، وعليه دية جنينها غرة: عبد أو أمة، [و] أنَّ الذكر والأُنثى فيه سواء.</span>\n_________\n(^١) كذا في النسختين، والقياس: \"شيء\".","vol":"13","page":269},{"text":"٦٦٣٢ - حدثنا أحمد بن علي بن يوسف أَبو بكر الخَرَّاز المُرِّي وشعيب بن شعيب بن إسحاق (^١) الدمشقيين (^٢)، قالا: حدثنا مروان بن محمد (^٣)، قال: حدثنا الليث بن سعد، قال: حدثني الزهري، عن سعيد بن المسيِّب، عن أبي هريرة قال: \"قضى رسول الله ﷺ في جنين امرأة من بني لَحيان (^٤) سقطت (^٥) ميتًا بغُرَّةٍ عبد أو أمةٍ، ثم إن المرأة التي قضى عليها بالغرة توفيت، فقضى رسول الله ﷺ بأن ميراثها لبنيها وزوجها، وأن العقل على عصبتها\" (^٦).\n⦗٢٧٠⦘ قال أَبو عوانة: فيه دليل أن الإثنين إذا اقتتلا وضرب أحدهما صاحبه فمات أحدهما من ذلك وتأخر موت الآخر لم يحكم له بشيء على ورثة صاحبه ولا على عاقلته.\n_________\n(^١) القرشي الأموي مولاهم. أَبو محمد.\n(^٢) كذا في النسختين.\n(^٣) ابن حسان الأسدي، الدمشقي الطَّاطَري -بمهملتين مفتوحتين [كذا في \"التقريب\" (٦٥٧٣)].\n(^٤) قال ابن حجر في \"الفتح\" [١٠/ ٢٢٨]: وفي رواية الليث عن ابن شهاب أن المرأة من بني لحيان، وبنو لحيان حي من هذيل.\n(^٥) كذا في النسختين.\n(^٦) أخرجه مسلم من طريق الليث به. [القسامة … / باب دية الجنين … / ح ٣٥ =\n⦗٢٧٠⦘ = (٣/ ١٣٠٩)].\nوالحديث أخرجه البخاري أيضًا. [الديات / باب جنين المرأة … / ح ٦٩٠٩ (١٢/ ٢٦٣ - مع الفتح)].","vol":"13","page":269},{"text":"٦٦٣٣ - حدثنا أَبو داود الحراني، قال: سألت عثمان بن عمر (^١)، فحدثنا عن يونس (^٢)، عن الزهري [ح] وحدثنا عمار * بن رجاء *، قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس، عن ابن شهاب / (^٣) عن سعيد وأبي سلمة، عن أبي هريرة قال: اقتتلت امرأتان من هذيل فرمت إحداهما الأُخرى بحجر فقتلتها وما في بطنها، فاختصموا في الدية إلى النبي ﷺ، فقضى رسول الله ﷺ أن دية جنينها غرة: عبد أو وليدةٌ. فقال حَمَل بن النابغة: كيف أَغْرَمُ من لا يأكل ولا يشرب ولا نطق ولا اسْتَهَلَّ؟ فمثل ذلك بَطَل، فقال رسول الله ﷺ: \"إنما هذا من إخوان الكهان\"، من أجل سجعه الذي سجع (^٤).\n_________\n(^١) ابن فارس العبدي.\n(^٢) ابن يزيد بن أبي النجاد الأيلي.\n(^٣) (ل ٥/ ١٣٠ / أ).\n(^٤) أخرجه مسلم من طريق يونس به. [الموضع السابق / ح ٣٦].","vol":"13","page":270},{"text":"<span data-type='title' id=toc-967>[باب] بيان الخبر الدال على أن الحامل إذا قُتلت حُكم على القاتل ديتُها ودية ما في بطنها. وأن الضارب بعمود فِسْطَاط وشبهه فيحدث منه القتل [يحكم فيه] بحكم الخطأ. والدليل على أن (^١) العاقلة تحمل الدية وما دون ثلث الدية.</span>\n_________\n(^١) كلمة \"أن\" غير موجودة في النسختين، وزدتها ليستقيم الكلام.","vol":"13","page":271},{"text":"٦٦٣٤ - حدثنا [أبو جعفر] ابن المنادي محمد بن عبيد الله، قال: حدثنا وهب بن جرير (^١) ح وحدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^٢)، قالا: حدثنا شعبة، عن منصور (^٣)، عن إبراهيم (^٤)، عن عُبيد بن نُضَيْلَة (^٥)، عن المغيرة بن شعبة: أنَّ امرأتين كانتا ضرتين، فرمت إحداهما الأُخرى بحجر أو عمود فُسْطَاطٍ (^٦)، فالقت جنينًا، فقضى رسول الله ﷺ في الجنين غرةً: عبدًا أو وليدةً، وجعله على عصبة المرأة.\nقال أَبو داود في حديثه: بعمود فسطاط فأسقطت.\n⦗٢٧٢⦘ *فقيل: / (^٧) أرأيت من لا أكل ولا شرب ولا صاح ولا اسْتَهَلَّ*، فقيل: \"أسجع كسجع الجاهلية\"، فقضى فيه رسول الله ﷺ بغرة. وجعلهـ[ـا] على عاقلة المرأة (^٨).\n_________\n(^١) ابن حازم الأزدي.\n(^٢) الطيالسي. والحديث في \"مسنده\" [برقم (٦٩٦) ص /٩٥].\n(^٣) ابن المعتمر بن عبد الله السلمي.\n(^٤) ابن يزيد بن قيس النخعي.\n(^٥) -تصغير نضلة- هكذا ضبطه الحافظ ابن حجر في \"تبصير المنتبه\" [٤/ ١٤٢٢]. الخزاعي.\n(^٦) الفسطاط -بضم الفاء وكسرها- بيت الشعر. [المصباح المنير (مادة / فسط)].\n(^٧) (ل ٥/ ١٣٠/ ب).\n(^٨) أخرجه مسلم من طريق غندر عن شعبة به. دون سياق متنه. [القسامة. . . /باب دية الجنين. . ./ ح ٣٨ (٣/ ١٣١١)].","vol":"13","page":271},{"text":"٦٦٣٥ - حدثنا أَبو أُمية، قال: حدثنا أَبو النضر (^١)، قال: حدثنا شعبة، بنحوه.\n_________\n(^١) هاشم بن القاسم بن مسلمة الليثي.","vol":"13","page":272},{"text":"٦٦٣٦ - حدثنا علي بن حرب [الطائي]، قال: حدثنا زيد بن الحُبَاب (^١) ح وحدثنا أَبو العباس الغزي (^٢)، قال: حدثنا الفريابي (^٣)، قالا: حدثنا سفيان الثوري، عن منصور، عن إبراهيم، عن عبيد بن نُضيلة، عن المغيرة بن شعبة: أنَّ ضرتين ضربت إحداهما الأُخرى بعمود فسطاط فقتلتها، فقضى رسول الله ﷺ على عاقلة القاتلة بدية المقتول، وجعل [لـ]ـما في بطنها غرةً: عبدٌ (^٤) أو أمةٌ، فقال: أتغرمني مَن لا أكل ولا شرب (^٥) ولا صاح\n⦗٢٧٣⦘ فاستهل، فمثل ذلك يُطَلّ. فقال النبي ﷺ: \"سجع كسجع الأعراب\" (^٦).\n_________\n(^١) أَبو الحسن العُكْلي.\n(^٢) عبد الله بن محمد بن عمرو.\n(^٣) محمد بن يوسف بن واقد.\n(^٤) في (ل): عبدا.\n(^٥) في (ل): لا شرب ولا أكل.\n(^٦) أخرجه مسلم من طريق الثوري به، دون سياق متنه [الموضع السابق]. وفي هذا الحديث من فوائد الاستخراج: تعيين سفيان في الإسناد.","vol":"13","page":272},{"text":"٦٦٣٧ - حدثنا عبد الله بن محمد بن شاكر العنبري، قال: حدثنا يحيى بن آدم (^١)، قال: حدثنا مُفَضَّل بن مُهَلْهَل (^٢)، قال: حدثنا منصور، عن إبراهيم، عن عبيد بن نضيلة، عن المغيرة بن شعبة: أن امرأة قتلت ضرتها بعمود فسطاط فأُتِيَ فيه رسول الله ﷺ، فقضى على عاقلتها بالدية، وكانت حاملًا، فقضى في الجنين بغرة، فقال بعض عصبتها: أيُدى من لا طعم ولا شرب ولا صاح فاستهل، فمثل ذلك يُطَلّ. فقال النبي ﷺ: \"سجع كسجع الأعراب\" (^٣).\n_________\n(^١) ابن سليمان، أَبو زكريا الكوفي.\n(^٢) السعدي، أَبو عبد الرحمن الكوفي.\n(^٣) أخرجه مسلم من طريق يحيى بن آدم به. [الموضع الأول]. وفي هذا الحديث من أنواع العلو: المساواة والبدل.","vol":"13","page":273},{"text":"٦٦٣٨ - [حدثنا أَبو داود السجستاني (^١)، قال: حدثنا عثمان بن أبي شيبة (^٢)، حدثنا جرير (^٣) / (^٤) عن منصور، بإسناده ومعناه (^٥)].\n_________\n(^١) الحديث في \"سننه\" [الديات / باب دية الجنين / ح ٤٥٦٩ (٤/ ٦٩٧)].\n(^٢) هو عثمان بن محمد بن إبراهيم.\n(^٣) ابن عبد الحميد الضبي.\n(^٤) (ل ٥/ ١٣١ / أ).\n(^٥) أخرجه مسلم من طريق منصور به. تامًّا. [الموضع الأول / ح ٣٧ (٣/ ١٣١٠)].","vol":"13","page":273},{"text":"٦٦٣٩ - حدثنا ابن أبي حرب الصَّفَّار البصري (^١)، قال: حدثنا يحيى بن أبي بكير (^٢)، قال: أخبرنا شعبة، عن مغيرة (^٣)، عن إبراهيم. بإسناده. فذكر حديث عبيد بن نضيلة.\n[وهو] غريب لشعبة عنه، لم نكتبه إلّا عن هذا الشيخ (^٤).\n_________\n(^١) هو عيسى بن موسى بن أبي حرب الصفار.\n(^٢) ابن أسيد العبدي القيسي، أَبو زكريا الكرماني.\n(^٣) ابن مِقْسَم -بكسر الميم- الضَّبِّي مولاهم، أَبو هشام الكوفي.\n(^٤) هذا الحديث تأخر في نسخة (ل): إلى آخر الباب. والذي في الأصل أولى، لكونه جاء تاليًا لطرق حديث عبيد بن نضيلة مباشرة. وأما في نسخة (ل): ففصل بينه وبين الطرق المتقدمة حديث آخر لعمر ﵁ في إملاص المرأة.","vol":"13","page":274},{"text":"٦٦٤٠ - [و] حدثنا أَبو داود * السجستاني * (^١)، قال: حدثنا عثمان *بن أبي شيبة* ح [و] حدثنا ابن الجنيد (^٢)، قال: حدثنا الحميدي (^٣)، قالا: حدثنا وكيع (^٤)، عن هشام بن عروة (^٥)، عن أبيه، عن المِسْوَر بن مَخْرَمة (^٦) أنَّ عمر ﵁ استشار الناس في\n⦗٢٧٥⦘ مِلَاص (^٧) المرأة. فقال المغيرة: شهدت رسول الله ﷺ قضى فيها بغرة: عبد أو أمة. فقال: ائتني بمن يشهد معك. قال: فأتاه محمد بن مسلمة فشهد له (^٨).\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه \" [الحدود / باب دية الجنين /ح ٤٥٧٠ (٤/ ٦٩٧)].\n(^٢) محمد بن أحمد بن الجنيد.\n(^٣) عبد الله بن الزبير بن عيسى. ولم أجد الحديث في \"مسنده\".\n(^٤) ابن الجراح الرؤاسي.\n(^٥) ابن الزبير بن العوام.\n(^٦) ابن نوفل الزهري. له ولأبيه صحبة.\n(^٧) قال النووي: في جميع نسخ مسلم (مِلَاص). بكسر الميم وتخفيف اللام وبصاد مهملة، وهو: جنين المرأة. والمعروف في اللغة: إملاص، بهمزة مكسورة. [شرح مسلم (١١/ ٢٥٧)].\n(^٨) أخرجه مسلم من طريق وكيع به. [القسامة … / باب دية الجنين … / ح ٣٩ (٣/ ١٣١١)].\nوالحديث أخرجه البخاري في \"الديات\" [باب جنين المرأة. (١٢/ ٢٥٧ - مع الفتح)]. من طريق وهيب [ح ٦٩٠٥]، وعبيد الله بن موسى [ح ٦٩٠٧]، وزائدة [ح ٦٩٠٨]. وفي \"الاعتصام\" [ح ٧٣١٧ (١٣/ ٣١١ - مع الفتح)] من طريق أبي معاوية أربعتهم عن هشام عن أبيه عن المغيرة بن شعبة -وفي حديث زائدة: أنه سمع المغيرة بن شعبة- ولم يذكروا المسور. قال الدارقطني: وهو الصواب، ورواية وكيع وهم. واحتج بمخالفة أصحاب هشام لوكيع -وسمى ثلاثة عشر نفسا من أصحاب هشام خالفوا وكيعًا فلم يذكروا المسور. [ينظر: التتبع (ص / ٣١٧). العلل (٧/ ١٤٥)]. والحق -والله تعالى أعلم- مع الدارقطني في استدراكه على مسلم؛ لأن ممن خالف وكيعًا أئمة ثقات أثبات وصف بعضهم بأنه من أثبت الناس في هشام -وهم عدد- منهم: ابن عيينة والليث بن سعد وعبيد الله بن موسى.","vol":"13","page":274},{"text":"٦٦٤١ - حدثنا أَبو أُمية، قال: حدثنا محمد بن سابق (^١)، قال: حدثنا زائدة (^٢)، قال: حدثنا هشام بن عروة عن أبيه أنه\n⦗٢٧٦⦘ سمع المغيرة بن شعبة يحدث عن عمر ﵁ \"أنَّه استشارهم في إملاص (^٣) المرأة، فقال له المغيرة: قضى رسول الله ﷺ[فيه] بغرة: عبد أو أمة. فقال له عمر: لَئِن كنت صادقًا فأت بآخر يعلم ذلك. فشهد محمد بن مسلمة أن النبي ﷺ قضى بذلك\" (^٤).\n_________\n(^١) التميمي.\n(^٢) ابن قدامة الثقفي، أَبو الصلت الكوفي.\n(^٣) في (ل): ملاص.\n(^٤) أخرجه البخاري من طريق محمد بن سابق به، كما تقدم.","vol":"13","page":275},{"text":"<span data-type='title' id=toc-968>[باب] بيان الخبر الموجب قطع يد السارق في ربع دينار، وأنه لا قطع فيما دون ذلك.</span>","vol":"13","page":277},{"text":"٦٦٤٢ - حدثنا يونس بن عبد الأعلى (^١) وعبد الرحمن بن بِشر بن الحكم وأحمد بن شيبان / (^٢) الرَّمْلي، قالوا: حدثنا سفيان بن عيينة، عن الزهري، عن عَمْرة (^٣)، عن عائشة قالت: \"كان النبي ﷺ يقطع (^٤) في رب دينار فصاعدا\" (^٥).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) (ل ٥/ ١٣١ / ب).\n(^٣) بنت عبد الرحمن بن سعد الأنصارية.\n(^٤) أي: يأمر بالقطع؛ لأنه ﷺ لم يكن يباشر القطع بنفسه. قاله ابن حجر في \"الفتح\" [١٢/ ١٠٨].\n(^٥) أخرجه مسلم من طريق ابن عيينة به. [الحدود / باب حدِّ السرقة ونصابها / ح ١ (٣/ ١٣١٢)].\nوالحديث أخرجه البخاري أيضًا. [الحدود / باب قول الله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ … / ح ٦٧٨٩ (١٢/ ٩٩ - مع الفتح)]. وفي هذا الحديث من أنواع العلو المساواة البدل.","vol":"13","page":277},{"text":"٦٦٤٣ - حدثنا محمد بن مُهِلّ (^١) ومحمد بن إسحاق (^٢) الصنعانيين (^٣)، قالا: حدثنا عبد الرزاق وحدثنا الدَّبَري، عن\n⦗٢٧٨⦘ عبد الرزاق (^٤)، عن مَعْمر (^٥)، عن الزهري، عن عَمرة، عن عائشة أن النبي ﷺ قال: \"يقطع السارق في ربع دينار فصاعدًا\" (^٦).\n_________\n(^١) هو محمد بن عبد الله بن مُهِل.\n(^٢) لم أقف له على ترجمة.\n(^٣) كذا في النسختين.\n(^٤) الحديث في \"مصنفه\" [اللقطة / باب في كم تقطع يد السارق / ح ١٨٩٦١ (١٠/ ٢٣٥)].\n(^٥) ابن راشد الأزدي.\n(^٦) أخرجه مسلم من طريق عبد الرزاق به، دون سياق متنه. [الموضع السابق]. وفي هذا الحديث من أنواع العلو: المساواة والبدل، وكذلك في الذي قبله.","vol":"13","page":277},{"text":"٦٦٤٤ - حدثنا ابن المنادي (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا سعيد بن أبي عروبة، عن معمر، بإسناده، مثله.\n_________\n(^١) محمد بن عبيد الله بن يزيد.\n(^٢) الخفاف.","vol":"13","page":278},{"text":"٦٦٤٥ - حدثنا ابن المنادي، قال: حدثنا يونس بن محمد (^١)، قال: حدثنا إبراهيم بن سعد (^٢) قال: ابن شهاب حدثنا، عن عَمرة، عن عائشة قالت: قال النبي ﷺ: \"لا تقطع اليد إلّا في ربع دينار فصاعدًا\" (^٣).\n_________\n(^١) ابن مسلم البغدادي، أَبو محمد المؤدِّب.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف.\n(^٣) أخرجه مسلم عن يزيد بن هارون عن سليمان بن كثير وإبراهيم بن سعد به. [الموضع الأول] دون سياق متنه.","vol":"13","page":278},{"text":"٦٦٤٦ - [حدثنا أَبو أمية، حدثنا إسحاق بن عيسى (^١)، حدثنا\n⦗٢٧٩⦘ إبراهيم بن سعد وابن عيينة، عن الزهري، عن عمرة، عن عائشة قالت: قال رسول الله ﷺ: \"يقطع السارق في ربع دينار فصاعدًا\"].\n_________\n(^١) ابن نجيح البغدادي، أَبو يعقوب ابن الطَّبَّاع.","vol":"13","page":278},{"text":"٦٦٤٧ - حدثنا ابن الجنيد *الدَّقَّاق* (^١)، قال: حدثنا يعقوب بن إبراهيم بن سعد (^٢)، قال: حدثنا ابن أخي ابن شهاب (^٣)، عن عَمِّه (^٤)، قال: أخبرتني عمرة *بنت عبد الرحمن*، أن عائشة أخبرتها \"أن النبي ﷺ كان يقطع السارق في ربع دينار فصاعدًا\" (^٥) / (^٦).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف.\n(^٣) اسمه محمد بن عبد الله بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٤) محمد بن مسلم ابن شهاب الزهري.\n(^٥) أخرجه مسلم من طريق ابن شهاب به. [الموضع الأول].\n(^٦) (ل ٥/ ١٣٢/ أ).","vol":"13","page":279},{"text":"٦٦٤٨ - حدثنا محمد بن الجنيد ومحمد بن حَيُّوْيَه (^١)، قالا: حدثنا سليمان بن داود الهاشمي (^٢)، قال: حدثنا إبراهيم بن سعد، بإسناده، مثله.\n_________\n(^١) هو محمد بن يحيى بن موسى.\n(^٢) هو سليمان بن داود بن داود بن علي بن عبد الله بن عباس.","vol":"13","page":279},{"text":"٦٦٤٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد (^٢)، عن ابن شهاب، عن\n⦗٢٨٠⦘ عُروة (^٣) وعَمرة، عن عائشة، عن رسول الله ﷺ قال: \"تقطع يد السارق في ربع دينار فصاعدًا\" (^٤).\n_________\n(^١) هو عبد الله بن وهب بن مسلم.\n(^٢) ابن أبي النِّجَاد الأيلي.\n(^٣) ابن الزبير بن العوام.\n(^٤) أخرجه مسلم عن أبي الطاهر وحرملة بن يحيى والوليد بن شجاع كلهم عن ابن وهب به. [الموضع الأول /ح ٢].\nوالحديث أخرجه البخاري أيضًا من طريق ابن وهب. [الموضع الأول /ح ٦٧٩٠].","vol":"13","page":279},{"text":"٦٦٥٠ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عثمان بن صالح (^٢)، قال: أخبرنا (^٣) ابن وهب، بمثله.\n_________\n(^١) الذهلي.\n(^٢) ابن صفوان السهمي مولاهم، أَبو يحيى المصري.\n(^٣) في (ل): حدثنا.","vol":"13","page":280},{"text":"٦٦٥١ - حدثنا عباس الدُّوري (^١)، قال: حدثنا أَبو عمر الحَوْضي (^٢)، قال: حدثنا همَّام (^٣)، عن قتادة (^٤)، عن الزهري، عن عروة، عن عائشة قالت: قال رسول الله ﷺ: \"تقطع يد السارق في ربع دينار فصاعدًا\".\n[قال أَبو عوانة:] *غريب* ح يرفعه غير عباس عندي (^٥).\n_________\n(^١) هو عباس بن محمد الدوري.\n(^٢) حفص بن عمر بن الحارث.\n(^٣) ابن يحيى بن دينار العوذي.\n(^٤) ابن دِعامة السدوسي.\n(^٥) أخرجه النسائي في \"الكبرى\" [قطع السارق / باب القدر الذي إذا سرقه السارق قطعت =\n⦗٢٨١⦘ = يده / ح ٧٤٠١ (٤/ ٣٣٦)]. من طريق حفص بن حسان عن الزهري به، مرفوعًا.\nوكذلك في الطريقين السابقتين رواه الزهري عن عروة وعمرة عن عائشة مرفوعًا.","vol":"13","page":280},{"text":"٦٦٥٢ - حدثنا سعيد بن مسعود (^١) والسُّلَمِي (^٢) وعباس الدُّوري وأبو أُمية، قالوا: حدثنا خالد بن مَخْلد (^٣)، قال: حدثنا عبد الله بن جعفر المَخْرَمِي (^٤)، عن يزيد بن الهاد (^٥)، عن أبي بكر بن حَزْم (^٦)، عن عَمرة، عن عائشة قالت: قال رسول الله ﷺ: \"لا تقطع اليد إلّا في ربع دينار فصاعدًا\" (^٧).\n_________\n(^١) ابن عبد الرحمن المروزي.\n(^٢) أحمد بن يوسف بن خالد.\n(^٣) القَطَواني.\n(^٤) -بسكون المعجمة، وفتح الراء الخفيفة- وهو عبد الله بن جعفر بن عبد الرحمن بن المِسْوَر بن مَخْرَمة، أَبو محمد المدني.\n(^٥) هو يزيد بن عبد الله بن أسامة بن الهاد الليثي، أَبو عبد الله المدني.\n(^٦) هو أَبو بكر بن محمد بن عمرو بن حزم الأنصاري.\n(^٧) أخرجه مسلم من طريق عبد الله بن جعفر به. [الموضع الأول / ح ٤ (٣/ ١٣١٣)] دون سياق متنه.","vol":"13","page":281},{"text":"٦٦٥٣ - حدثنا إبراهيم بن مرزوق (^١)، قال: حدثنا أَبو عامر العَقَدي (^٢)، قال: حدثنا عبد الله بن جعفر -وهو المَخْرَمي، من ولد المِسْوَر بن\n⦗٢٨٢⦘ مَخْرَمة- عن يزيد بن عبد الله بن الهاد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عمرة بنت عبد الرحمن، عن عائشة زوج النبي ﷺ أنها سمعت النبي ﷺ يقول: \"لا تقطع يد / (^٣) السارق إلّا في ربع دينار فصاعدًا\" (^٤).\n_________\n(^١) ابن دينار الأموي مولاهم.\n(^٢) عبد الملك بن عمرو.\n(^٣) (ل ٥/ ١٣٢ / ب).\n(^٤) أخرجه مسلم من طريق أبي عامر العقدي به. [الموضع السابق].","vol":"13","page":281},{"text":"٦٦٥٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب، قال: أخبرني عبد الرحمن بن سلمان الحَجْري (^٢)، عن ابن الهاد، عن أبي بكر بن حزم، عن عَمرة، عن عائشة، عن رسول الله ﷺ ح وحدثنا الصَّغَاني (^٣)، قال: حدثني (^٤) قُدامة بن محمد المدني (^٥)، قال: حدثنا مَخْرمة بن بُكير (^٦)، عن أبيه، قال: [سمعت] سليمان بن يَسار (^٧)، يزعم أنه سمع عمرة،\n⦗٢٨٣⦘ تقول سمعت عائشة زوج النبي ﷺ تحدث أنها سمعت النبي ﷺ يقول: \"لا تقطع اليد إلّا في ربع دينار فصاعدًا\" (^٨).\nقال يونس: \"إلّا في ربع دينار فما فوقه\".\n_________\n(^١) في (ل): حدثنا.\n(^٢) -بفتح المهملة وسكون الجيم- الرُّعيني المصري.\n(^٣) محمد بن إسحاق بن جعفر.\n(^٤) في (ل): أخبرني.\n(^٥) هو قدامة بن محمد بن قدامة بن خشرم الخَشْرمي: قال أَبو حاتم وأبو زرعة الرازيان: لا بأس به. [الجراح والتعديل (٧/ ١٢٩)]. وقال ابن حبان: يروي عن أبيه ومخرمة بن بكير بن عبد الله بن الأشج المقلوبات التي لا يشارك فيها … لا يجوز الاحتجاج به إذا انفرد. [المجروحين (٢/ ٢١٩)]. وقال ابن حجر في \"التقريب\": صدوق يخطئ. اهـ. وقد شاركه ابن وهب في رواية هذا الحديث عند مسلم.\n(^٦) ابن عبد الله بن الأشج، أَبو المِسْوَر المدني.\n(^٧) الهلالي المدني.\n(^٨) أخرجه مسلم من طريق ابن وهب عن مخرمة بن بكير به. [الموضع الأول /ح ٣].","vol":"13","page":282},{"text":"٦٦٥٥ - حدثنا ابن الجنيد، قال: حدثنا الحميدي (^١)، قال: حدثنا عبد العزنر بن أبي حازم (^٢)، [قال] حدثني يزيد بن عبد الله بن الهاد. بإسناده، مثله.\n_________\n(^١) عبد الله بن الزبير بن عيسى. ولم أجد الحديث في \"مسنده\" بهذا الإسناد.\n(^٢) واسم أبي حازم: سلمة بن دينار المدني.","vol":"13","page":283},{"text":"٦٦٥٦ - حدثنا عباس الدُّوري، قال: حدثنا أَبو مَعْمَر (^١)، قال: حدثنا عبد الوارث (^٢)، عن حسين المُعَلِّم (^٣)، عن يحيى بن أبي كثير (^٤)، قال: حدثني محمد بن عبد الرحمن الأنصاري (^٥)، عن (^٦) عَمْرة، حدثته أن عائشة حدثتهم، أن رسول الله ﷺ قال: \"تقطع اليد في ربع دينار\" (^٧).\n_________\n(^١) عبد الله بن عمرو بن أبي الحجاج التميمي المِنْقَري مولاهم، البصري المُقْعَد.\n(^٢) ابن سعيد بن ذكوان العنبري.\n(^٣) هو حسين بن ذكوان المعلِّم العَوْذي المِكْتِب البصري.\n(^٤) الطائي مولاهم.\n(^٥) هو محمد بن عبد الرحمن بن حارثة، أَبو الرِّجَال. وهو ولد عمرة بنت عبد الرحمن.\n(^٦) في (ل): أن.\n(^٧) أخرجه البخاري من طريق عبد الوارث به. [الحدود /باب قول الله تعالى ﴿وَالسَّارِقُ =\n⦗٢٨٤⦘ = وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾. . . / ح ٦٧٩١ (١٢/ ٩٩ - مع الفتح)].","vol":"13","page":283},{"text":"<span data-type='title' id=toc-969>[باب] بيان الخبر الدال على إيجاب القطع على سارق الترس والمجن إذا كان ذو (^١) ثمن.</span>\n_________\n(^١) كذا في النسختين.","vol":"13","page":284},{"text":"٦٦٥٧ - حدثنا القاسم بن المغيرة الجوهري *-ببغداد-* (^١)، قال: حدثنا الوليد بن صالح النَّخَّاس (^٢)، قال: حدثنا حفص / (^٣) بن غِيَاث (^٤)، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"لم يكن يقطع سارق في عهد رسول الله ﷺ إلّا في ثمن المِجَنِّ (^٥) أو الحَجَفَةِ (^٦) أو التُّرْسِ وهو\n⦗٢٨٥⦘ يومئذٍ ذو ثمن\" (^٧).\n*و* قال عروة: \"لم يكن يقطع في عهد رسول الله ﷺ في الشيء التافه\" (^٨).\nرواه ابن نمير عن حميد (^٩).\n_________\n(^١) هو القاسم بن عبد الله بن المغيرة. وثقه الدارقطني والخطيب البغدادي. مات سنة خمس وسبعين ومائتين. [تاريخ بغداد (١٢/ ٤٣٣)].\n(^٢) -بنون ومعجمة ثم مهملة [كذا في \"التقريب\" (٧٤٢٩)]- الضبي، أَبو محمد الجَزَري، نزيل بغداد.\n(^٣) (ل ٥/ ١٣٣ / أ).\n(^٤) -بمعجمة مكسورة وياء ومثلثة [كذا في \"التقريب\" (١٤٣٠)]- ابن طَلْق النَّخَعي، أَبو عمر الكوفي.\n(^٥) بكسر الميم وفتح الجيم: اسم لكل ما يُسْتَجَن به، أي: يُسْتَتَر. [شرح النووي على صحيح مسلم (١١/ ٢٦٣)].\n(^٦) بفتح المهملة والجيم ثم فاء: ضرب من التِّرَسَةِ. يقال له: حَجَفَةٌ إذا كان من جلود ليس فيه خشب. [لسان العرب (٣/ ٦٣ - مادة / حجف). فتح الباري (١٢/ ١٠٦)].\n(^٧) أخرجه مسلم من طريق حميد بن عبد الرحمن الرؤاسي عن هشام بن عروة به. [الحدود / باب حد السرقة ونصابها /ح ٥ (٣/ ١٣١٣)].\nوالحديث أخرجه البخاري أيضًا. [الحدود / باب قول الله تعالى ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾. . ./ ح ٦٧٩٢ (١٢/ ٩٩ - مع الفتح)].\n(^٨) هكذا أرسله حفص بن غياث. وقد وصله عبد الرحيم بن سليمان بذكر عائشة ﵂ في الطريق التالية عند أبي عوانة.\n(^٩) ابن عبد الرحمن الرؤاسي عن هشام به. وصله مسلم عن ابن نمير. [الموضع السابق].","vol":"13","page":284},{"text":"٦٦٥٨ - حدثنا عبد أن الجَوَاليقي (^١)، قال: حدثنا مُشْكُدَانه (^٢)، قال: حدثنا عبد الرحيم بن سليمان (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة \"أنَّ يد السارق لم تكن تقطع في عهد رسول الله ﷺ في الشيء التافه\" (^٤).\n⦗٢٨٦⦘ رواه عبدة وأبو أُسامة [عن هشام] متصلًا [أيضًا] (^٥).\n_________\n(^١) هو عبد الله بن أحمد بن موسى.\n(^٢) -بضم الميم والكاف بينهما معجمة ساكنة وبعد الألف نون. كذا في \"التقريب\"-\nعبد الله بن عمر بن محمد بن أبان الأموي مولاهم، أَبو عبد الرحمن الكوفي.\n(^٣) الكناني أو الطائي، أَبو علي الأشلّ، المروزي، نزيل الكوفة.\n(^٤) أخرجه مسلم [الموضع السابق] عن أبي بكر بن أبي شيبة عن عبد الرحيم بن سليمان، =\n⦗٢٨٦⦘ = وعن عثمان بن أَبي شيبة عن عبدة وحميد بن عبد الرحمن الرؤاسي، وعن أبي كريب عن أبي أسامة كلهم عن هشام به. ولم يسق لفظه. إلا أنه قال: وفي حديث عبد الرحيم وأبي أسامة: \"وهو يومئذ ذو ثمن\".\nوأخرجه أَبو بكر بن أبي شيبة في \"مصنفه\" الحدود / باب من قال: لا قطع في أقل من عشرة دراهم / ح ١١ (٦/ ٤٦٦)] عن عبد الرحيم بن سليمان به. وليس فيه: \"وهو يومئذ ذو ثمن\". وأخرجه في \"المسند\" مثله وزاد: \"ولم تقطع في أدنى من حجفة أو ترس\". [بواسطة الزيلعي في \"نصب الراية\" (٣/ ٣٦٠)].\nوبهذا يتبين أن عبد الرحيم بن سليمان جعل الكلام كله متصلًا من كلام عائشة.\nبينما ميز حفص بن غياث كلام عروة من كلام عائشة، كما في الطريق السابقة عند المصنف. وتابعه على هذا التمييز عبدة بن سليمان عند إسحاق بن راهويه في \"المسند\" [٢/ ٢٣١ (ح ١٩٥)] والبيهقى في \"السنن الكبرى\" [٨/ ٢٥٦]. ورجح البيهقي هذا التمييز.\n(^٥) أخرجه مسلم عن عثمان بن أبي شيبة عن عبدة بن سليمان. وعن أبي كريب عن أبي أسامة. [الموضع الأول]. دون سياق متنه. وقول المصنف: \"متصلًا\" معناه بالجزء الذي ساقه حفص بن غياث متصلًا في الرواية السابقة. لا كما ذكره عبد الرحيم بن سليمان في هذه الرواية. بينت ذلك رواية البخاري من طريقهما. [ح ٦٧٩٢ وَ٦٧٩٤].","vol":"13","page":285},{"text":"<span data-type='title' id=toc-970>[باب] بيان الخبر الموجب قطع يد السارق فيما يبلغ ثمنه ثلاثة دراهم.</span>","vol":"13","page":287},{"text":"٦٦٥٩ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا ابن وهب (^٢)، قال: أخبرني (^٣) مالك (^٤) ح وحدثنا محمد بن حَيُّوْيَه (^٥)، قال: حدثنا (^٦) مُطَرِّف (^٧) والقَعْنَبي (^٨) عن مالك، عن نافع (^٩)، عن ابن عمر \"أنَّ النبي ﷺ قطع في مِجَنٍّ ثمنه ثلاثة دراهم\" (^١٠).\n_________\n(^١) ابن عيسى بن وردان، أَبو يحيى العسقلاني، نزل عسقلان بلخ.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) في (ل): حدثني.\n(^٤) الحديث في \"موطئه\" -برواية الليثي-[الحدود / باب ما يجب فيه القطع / ح ٢١ (٢/ ٨٣١)].\n(^٥) هو محمد بن يحيى بن موسى.\n(^٦) في (ل): أخبرنا.\n(^٧) ابن عبد الله بن مطرف.\n(^٨) عبد الله بن مسلمة.\n(^٩) أَبو عبد الله المدني، مولى ابن عمر.\n(^١٠) أخرجه مسلم من طريق ابن وهب به. [الحدود/ باب حد السرقة ونصابها / ح ٦ (٣/ ١٣١٤)].\nوالحديث أخرجه البخاري أيضًا. الحدود / باب قول الله تعالى ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ … / ح ٦٧٩٥ (١٢/ ٩٩ - مع الفتح)].","vol":"13","page":287},{"text":"٦٦٦٠ - *و* حدثنا الترمذي (^١)، قال: حدثنا القعنبي عن مالك\n⦗٢٨٨⦘ قال: قيمته ثلاثة دراهم. *ح و* حدثنا علي بن حرب الطائي، قال: حدثنا عبد الله بن إدريس (^٢) ح وحدثني (^٣) موسى بن إسحاق القَوَّاس (^٤)، قال: حدثنا عبد الله بن نمير (^٥) ح وحدثنا أَبو البَخْتَري (^٦)، قال: حدثنا أَبو أُسامة (^٧)، قالوا: حدثنا عبيد الله بن عمر (^٨)، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ قطع في مِجَن قيمته ثلاثة دراهم\" (^٩) / (^١٠).\n_________\n(^١) محمد بن إسماعيل بن يوسف، أَبو إسماعيل السلمي.\n(^٢) ابن يزيد بن عبد الرحمن الأموي، أَبو محمد الكوفي.\n(^٣) في (ل): وحدثنا.\n(^٤) بفتح القاف وتشديد الواو، وفي آخرها السين المهملة.\n(^٥) الهمْداني الكوفي.\n(^٦) عبد الله بن محمد بن شاكر.\n(^٧) حماد بن أسامة.\n(^٨) ابن حفص العُمري.\n(^٩) أخرجه مسلم من طريق عبد الله بن نمير به. [الموضع السابق] دون سياق متنه. وفي هذا الحديث من أنواع العلو المساواة والبدل.\n(^١٠) (ل ٥/ ١٣٣ /ب).","vol":"13","page":287},{"text":"٦٦٦١ - حدثنا أَبو العباس الغَزِّي (^١) وأبو أُمية (^٢)، قالا: حدثنا أَبو نُعيم (^٣)، قال: حدثنا سفيان (^٤)، عن عبيد الله بن عمر وموسى بن\n⦗٢٨٩⦘ عقبة (^٥) وأيوب (^٦) وإسماعيل بن أُمية (^٧)، عن نافع، عن ابن عمر عن النبي ﷺ \"أنَّه قطع في مِجَن قيمته ثلاثة دراهم\" (^٨).\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) الفضل بن دُكين.\n(^٤) ابن سعيد الثوري.\n(^٥) ابن أبي عياش القرشي، مولى آل الزبير بن العوام.\n(^٦) ابن أَبي تميمة السَّخْتِياني.\n(^٧) ابن عمرو بن سعيد بن العاص الأموي.\n(^٨) أخرجه مسلم عن عبد الله بن عبد الرحمن الدارمي عن أبي نعيم به، [الموضع الأول] دون سياق متنه. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":288},{"text":"٦٦٦٢ - حدثنا ابن الجنيد الدَّقَّاق (^١)، قال: حدثنا أَبو نعيم، قال: حدثنا سفيان، بإسناده، مثله.\n_________\n(^١) محمد بن أحمد بن الجنيد.","vol":"13","page":289},{"text":"٦٦٦٣ - حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن الثوري، عن أيوب السَّخْتِياني وأيوب بن موسى (^٢) وإسماعيل بن أُمية، عن نافع، عن ابن عمر عن النبي ﷺ مثله، *يعني* \"أنَّ النبي ﷺ قطع يد سارق في مِجَن ثمنه ثلاثة دراهم\" (^٣).\n_________\n(^١) الحديث في \"مصنفه\" [اللقطة / باب في كم تقطع يد السارق /ح ١٨٩٦٩ (١٠/ ٢٣٦)].\n(^٢) ابن عمرو بن سعيد بن العاص الأموي.\n(^٣) أخرجه مسلم من طريق عبد الرزاق به. [الموضع الأول] دون سياق متنه.","vol":"13","page":289},{"text":"٦٦٦٤ - حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن مَعْمَر (^٢)، عن\n⦗٢٩٠⦘ أيوب، عن نافع، عن ابن عمر عن النبي ﷺ بمثله.\n_________\n(^١) الحديث في \"مصنفه\" [الموضع السابق / ح ١٨٩٦٨].\n(^٢) ابن راشد الأزدي.","vol":"13","page":289},{"text":"٦٦٦٥ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حَجَّاج (^٢)، عن ابن جُريج (^٣)، قال: أخبرني إسماعيل بن أُمية، أن نافعًا حدثه، أن ابن عمر حدثهم \"أنَّ النبي ﷺ قطع يد رجل سرق تُرْسًا من صُفَّةِ (^٤) النِّساء ثمنه ثلاثةُ دراهم\" (^٥).\n_________\n(^١) هو يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) الصفة: الظُّلَّةُ. قال ابن الأثير: هو موضع مظلل في مسجد المدينة. [لسان العرب (٧/ ٣٦٤ - مادة / صفف). النهاية (٣/ ٣٧)].\n(^٥) أخرجه مسلم [الموضع الأول] من طريق عبد الرزاق عن ابن جريج به، دون سياق متنه. ولفظ المتن المحال: \"قطع سارقًا في مجن قيمته ثلاثة دراهم\". وأخرجه أحمد [المسند (٢/ ١٤٥)] وعنه أَبو داود [الحدود/ باب ما يقطع فيه السارق /ح ٤٣٨٦ (٤/ ٥٤٨)] عن عبد الرزاق عن ابن جريج به، بلفظ المصنف.","vol":"13","page":290},{"text":"٦٦٦٦ - حدثنا يونس *بن عبد الأعلى*، قال: أخبرنا ابن وهب، قال: أخبرني حَنْظَلة بن أبي سفيان (^١) ومالك بن أنس وأُسامة بن زيد (^٢) وغيرهم، عن نافع، عن ابن عمر، أنه قال: \"قطع رسول الله ﷺ في مِجَن قيمته ثلاثة دراهم\" (^٣).\n_________\n(^١) ابن عبد الرحمن بن صفوان بن يعلى بن أمية الجمحي.\n(^٢) الليثي مولاهم.\n(^٣) أخرجه مسلم [الموضع الأول] من طريق ابن وهب به، دون سياق متنه. وزاد من الرواة =\n⦗٢٩١⦘ = عن نافع عبيد الله بن عمر.","vol":"13","page":290},{"text":"٦٦٦٧ - *حدثنا الرَّبيع بن سليمان (^١)، قال: حدثنا ابن وهب، عن أُسامة بن زيد، عن نافع، عن ابن عمر \"أنَّ النبي ﷺ قطع في مِجَن قيمته ثلاثة دراهم\" (^٢).*\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) أخرجه مسلم من طريق ابن وهب عن أسامة بن زيد وغيره به.","vol":"13","page":291},{"text":"٦٦٦٨ - حدثنا سعيد بن مسعود (^١) ويزيد بن سِنَان (^٢)، قالا: حدثنا أَبو عاصم (^٣)، قال: أخبرنا حنظلة بن أبي سفيان، عن نافع، عن ابن عمر \"أنَّ رسول الله ﷺ قطع في مجن / (^٤) ثمنه ثلاثة دراهم\" (^٥).\n_________\n(^١) المروزي.\n(^٢) ابن يزيد بن ذيال.\n(^٣) الضحاك بن مَخْلَد.\n(^٤) (ل ٥/ ١٣٤ / أ).\n(^٥) أخرجه مسلم من طريق حنظلة به، دون سياق متنه. [الموضع الأول].","vol":"13","page":291},{"text":"٦٦٦٩ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث (^١)، قال: حدثنا الليث بن سعد، عن نافع، عن ابن عمر أنه قال: \"قطع رسول الله ﷺ في مِجَن قيمته ثلاثة دراهم\" (^٢).\n_________\n(^١) ابن سعد الفَهْمي مولاهم، أَبو عبد الملك المصري.\n(^٢) أخرجه مسلم عن قتيبة بن سعيد وابن رمح كلاهما عن الليث به [الموضع الأول]، إلا أن الطريقة التي جمع بها مسلم أسانيد هذا الحديث توهم أن الليث رواه عن =\n⦗٢٩٢⦘ = عبيد الله بن عمر عن نافع، وليس كذلك. فقد تابع الترمذيُّ مسلمًا -متابعة تامة- فرواه عن قتيبة عن الليث عن نافع عن ابن عمر. [الجامع /ح ١٤٤٦ (٤/ ٤٠)].\nوعلقه البخاري عن الليث، فقال: وقال الليث حدثني نافع. [الصحيح / عقيب الحديث / ٦٧٩٨ (١٢/ ١٠٠ - مع الفتح)]. ووجه الإشكال أن الليث يروي عن نافع ويروي عن عبيد الله عنه.\nوهذه الصورة التي جمع بها مسلم أسانيد الحديث. قال ﵀:\nحدثنا قتيبة بن سعيد وابن رمح عن الليث بن سعد ح\nوحدثنا زهير بن حرب وابن المثنى قال: حدثنا يحيى (وهو القطان) ح\nوحدثنا ابن نمير حدثنا أبي ح\nوحدثنا أَبو بكر بن أبي شيبة حدثنا علي بن مسهر كلهم عن عبيد الله.\n[ثم ساق أسانيد إلى تسعة آخرين من أصحاب نافع] ثم قال: كلهم عن نافع عن ابن عمر.\nلكن يحمل قول مسلم \"كلهم عن عبيد الله\" على يحيى القطان وابن نمير وعلي بن مسهر. وقوله \"كلهم عن نافع\" على الليث وبقية أصحاب نافع. وإنما صدر مسلم بطريق الليث لعلوها، فهو يصل بهذه الطريق إلى نافع بواسطتين، وفي بقية الطرق بأكثر من ذلك. والله أعلم.","vol":"13","page":291},{"text":"٦٦٧٠ - حدثنا ابن الجنيد، قال: حدثنا أَبو النَّضْر (^١)، قال: أخبرنا (^٢) الليث، بمثله.\n_________\n(^١) هاشم بن القاسم الليثي.\n(^٢) في (ل): حدثنا.","vol":"13","page":292},{"text":"<span data-type='title' id=toc-971>[باب] بيان الخبر الموجب القطع على سارق البيضة والحبل، والإباحة لمن يلعن السارق</span>","vol":"13","page":293},{"text":"٦٦٧١ - حدثنا علي بن حرب (^١)، قال: حدثنا أَبو معاوية (^٢)، عن الأعمش، عن أبي صالح (^٣)، عن أبي هريرة قال: قال النبي ﷺ: \"لعن الله السارق يسرق البيضة فتُقْطَعُ يَدُهُ، ويسرق الحَبْل فتقطع يده\" (^٤).\n_________\n(^١) الطائي.\n(^٢) محمد بن خازم الضرير.\n(^٣) ذكوان السمان الزيات.\n(^٤) أخرجه مسلم من طريق أبي معاوية به [الحدود / باب حد السرقة ونصابها / ح ٧ (٣/ ١٣١٤)].\nوالحديث أخرجه البخاري أيضًا. الحدود / باب لعن السارق إذا لم يُسَمَّ /ح ٦٧٨٣ (١٢/ ٨٣ - مع الفتح)].","vol":"13","page":293},{"text":"٦٦٧٢ - حدثنا ابن أبي الحُنَيْن (^١)، قال: حدثنا (^٢) عمر بن حفص بن غِيَاث (^٣)، قال: حدثنا أبي، قال: حدثنا الأعمش، [قال] سمعت أبا صالح، يذكر في أبي هريرة عن النبي ﷺ بمثله (^٤).\n⦗٢٩٤⦘ قال الأعمش: كانوا يرون أنه بيضة الحديد، وأن فيها ما يَسوى دراهم (^٥).\n_________\n(^١) محمد بن الحسين بن موسى بن أبي الحُنَيْن الحُنَيْني -بضم أوله وبنونيين الأولى مفتوحة بينهما مثناة تحت ساكنة [كذا في \"توضيح المشتبه\" (٣/ ٣٦٩)]- الكوفي.\n(^٢) في (ل): أخبرنا.\n(^٣) ابن طَلْق النخعي، أَبو حفص الكوفي.\n(^٤) في هذا الحديث صرح الأعمش بالسماع من أبي صالح، وهو عند مسلم بالعنعنة.\nوهذا من فوائد الاستخراج.\n(^٥) لم يخرج مسلم قول الأعمش هذا وأخرجه البخاري. [الموضع السابق].","vol":"13","page":293},{"text":"٦٦٧٣ - حدثنا أَبو زرعة الرازي (^١)، قال: حدثنا علي بن محمد (^٢) -وهو ابن (أخت) محمد بن عُبيد الطَّنَافِسِي (^٣) - قال: حدثنا أَبو بكر بن عَيَّاش (^٤)، عن الأعمش، بنحوه.\n_________\n(^١) عبيد الله بن عبد الكريم.\n(^٢) ابن إسحاق الطَّنافِسِي.\n(^٣) بفتح المهملة وتخفيف النون وبعد الألف فاء ثم مهملة. [كذا في \"التقريب\" (٤٧٩١)]. وما بين الهلالين ساقط من النسختين، استفدته من مصادر ترجمته.\n(^٤) -بتحتانية ومعجمة [كذا في \"التقريب\" (٧٩٨٥)]- ابن سالم الأسدي الكوفي.","vol":"13","page":294},{"text":"٦٦٧٤ - وعن أبي حَصِين (^١)، عن أبي صالح، عن أبي هريرة *عن النبي ﷺ، بمثله*.\nلم يخرجه (^٢) عن أبي حَصِين عن أبي صالح عن أبي هريرة عن النبي ﷺ (^٣).\nوكان يسأل [عنه] أَبو زرعة (^٤) [﵀] وهو غريب / (^٥).\n_________\n(^١) -بفتح المهملة [كذا في \"التقريب\" (٤٤٨٤)]- عثمان بن عاصم الأسدي الكوفي. وهذا الإسناد موصول بالإسناد السابق، فأبو بكر بن عياش رواه عن الأعمش وعن أبي حَصين.\n(^٢) يعني مسلمًا.\n(^٣) لم أقف على من أخرجه من هذا الوجه.\n(^٤) في الأصل: أبا زرعة، وما أثبته من (ل).\n(^٥) (ل ٥/ ١٣٤ /ب).","vol":"13","page":294},{"text":"<span data-type='title' id=toc-972>[باب] بيان الخبر الناهي أن يُشْفَعَ إلى الإمام في قطع السارق، والدليل على أن القطع في السرقة إلى الإمام، وليس إلى المسروق منه شيء، وأنه لا يجوز للإمام أن يعفوَ عنه، وأن المستعير إذا جحده وجب الحكم فيه بحكم السرقة.</span>","vol":"13","page":295},{"text":"٦٦٧٥ - حدثنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد (^٣)، عن ابن شهاب، أن عروة بن الزبير أخبره، عن عائشة زوج النبي ﷺ أنَّ امرأة سرقت في عهد رسول الله ﷺ في غزوة الفتح، فأُتي بها رسول الله ﷺ، فكلمه فيها أُسامة بن زيد، فلما كلمه فيها تَلَوَّنَ وجه رسول الله ﷺ، فقال: \"أتشفع في حدٍّ من حدود الله\"!!. فقال [له] أُسامة: استغفر لي يا رسول الله. فلما كان العَشِيُّ قام رسول الله ﷺ، فأثنى على الله بما هو أهله، ثم قال: \"أما بعد، فإنما هلك الناس قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه، وإذا سرق فيهم الضعيف أقاموا عليه الحدَّ، وإني والذي نفسي بيده لو أن فاطمة بنتَ محمد [ﷺ] سرقت لقطعت يدها\".\nثم أمر بتلك المرأة التي سرقت فقطعت يَدُها.\n⦗٢٩٦⦘ قالت عائشة: فحسنت توبتها وتزوجت، وكانت تأتيني بعد ذلك فأرفع حاجتها إلى رسول الله ﷺ (^٤).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) ابن أبي النجاد الأيلي.\n(^٤) أخرجه مسلم من طريق ابن وهب به. [الحدود/ باب قطع السارق الشريف وغيره. . . / ح ٩ (٣/ ١٣١٥)].\nوالحديث أخرجه البخاري أيضًا. [الحدود / باب كراهية الشفاعة في الحد إذا رفع إلى السلطان /ح ٦٧٨٨ (١٢/ ٨٩ - مع الفتح)].","vol":"13","page":295},{"text":"٦٦٧٦ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق ح وحدثنا الدَّبَري، قال: حدثنا (^٢) عبد الرزاق (^٣)، قال: أخبرنا مَعْمر (^٤)، عن الزهري، عن عروة، عن عائشة، قالت: كانت امرأة مخزومية تستعير المتاع وتجحده (^٥)، فأمر النبي ﷺ بقطع\n⦗٢٩٧⦘ يدها / (^٦) فأتى أهلُها أُسامة [بن زيد] فكلموه، فكلم أُسامة *بن زيد* رسول الله ﷺ[فيها]، فقال له رسول الله (^٧) ﷺ: \"يا أُسامة ألا أراك تتكلم في حد من حدود الله؟! \" ثم قام النبي ﷺ خطيبًا، فقال: \"إنما هلك من كان قبلكم بأنه إذا سرق فيهم الشريف تركوه، وإذا سرق فيهم الضعيف قطعوه. والذي نفسي بيده لو كانت فاطمة بنت محمد [ﷺ] لقطعت يدها\"، فقطع يد المخزومية (^٨).\n_________\n(^١) الذهلي.\n(^٢) في (ل): أخبرنا.\n(^٣) الحديث في \"مصنفه\" [اللقطة / باب الذي يستعير المتاع ثم يجحده /ح ١٨٨٣٠ (١٠/ ٢٠١)].\n(^٤) ابن راشد الأزدي.\n(^٥) هذه رواية معمر، ومثلها -الرواية التالية- رواية شعيب بن أبي حمزة، وفي رواية يونس بن يزيد -السابقة- ورواية إسماعيل بن أمية - الآتية [ح ٦٦٨٠]- أنها سرقت. وأخرج أَبو داود [ح ٤٣٩٦] من رواية أبي صالح كاتب الليث عن الليث عن يونس أنها استعارت. قال الحافظ ابن حجر- بعد أن ذكر هذا الخلاف على الزهري-: والذي اتضح لي أن الحديثين محفوظان عن الزهري، وأنه كان يحدث بهذا تارة وبهذا تارة، فحدث يونس عنه بالحديثين، واقتصرت كل طائفة من أصحاب الزهري -غير يونس- على أحد الحديثين. ثم ذكر الحافظ =\n⦗٢٩٧⦘ = خلاف العلماء في مسألة قطع جاحد العارية، وبين أن ممن قال بذلك الإمام أحمد -في أشهر الروايتين عنه- وإسحاق أخذًا بظاهر الحديث. وذهب الجمهور إلى أنه لا قطع في جحد العارية، وهي رواية عن أحمد. وأجابوا عن الحديث: بان رواية من روى \"سرقت\" أجح، وبالجمع بين الروايتين بضرب من التأويل. [فتح الباري (١٢/ ٩٢ - ٩٣)].\n(^٦) (ل ٥/ ١٣٥ / أ).\n(^٧) في (ل): النبي.\n(^٨) أخرجه مسلم من طريق عبد الرزاق به. [الموضع السابق / ح ١٠ (٣/ ١٣١٦)]. وساق متنه إلى قوله: \" … فكلم أسامة رسول الله ﷺ فيها\". ثم قال: ثم ذكر نحو حديث الليث ويونس.","vol":"13","page":296},{"text":"٦٦٧٧ - حدثنا عمران بن بَكَّار البَرَّاد (^١) الكَلَاعي، قال: حدثنا بشر بن شعيب (^٢)، قال: حدثني أبي، عن الزهري، أخبرني (^٣) عروة، عن عائشة قالت: \"استعارت امرأة على ألسِنَةِ أُناس يُعرفون،\n⦗٢٩٨⦘ وهي لا تُعرف، حليًّا فباعتـ[ـه]، فأخذت ثمنه، فأُتي بها رسول الله ﷺ … \" ثم ذكر نحو حديث يونس، وفي آخره: \"ثم قطع يد تلك المرأة\" (^٤).\nقال الزهري: فأخبرني القاسم بن محمد (^٥) أن عائشة قالت: \"فنكحت تلك المرأة رجلًا من بني سليم، وتابت، وكانت (^٦) حسنة التلبس (^٧)، تأتيني فأرفع لها حاجاتها إلى رسول الله ﷺ \" (^٨).\n_________\n(^١) بفتح الموحدة والراء المشددة وبعد الألف دال مهملة. [توضيح المشتبه (١/ ٤١٢)].\n(^٢) ابن أبي حمزة: دينار القرشي مولاهم، أَبو القاسم الحمصي.\n(^٣) في (ل): حدثني.\n(^٤) أخرجه النسائي [قطع السارق / ح ٤٨٩٨ (٨/ ٧٣)] عن عمران بن بكار به. تامًّا.\nوقال الألباني: (صحيح الإسناد). [صحيح سنن النسائي / ح ٤٥٤٨].\n(^٥) ابن أبي بكر الصديق.\n(^٦) في (ل): فكانت.\n(^٧) أي حسنة المخالطة للناس. وفي \"لسان العرب\" [مادة / لبس]: تلبس بالأمر: خالطه.\nوالملابسة المخالطة.\n(^٨) عزاه في \"فتح الباري\" [١٢/ ٩٨] من حديث شعيب عن الزهري إلى الإسماعيلي في المستخرج. وينظر [ح ٦٦٧٩].","vol":"13","page":297},{"text":"٦٦٧٨ - حدثنا شعيب بن شعيب بن إسحاق الدمشقي، قال: حدثنا مروان بن محمد (^١) ح وحدثنا محمد بن يحيى، قال: حدثنا أَبو الوليد (^٢)، قالا: حدثنا الليث بن سعد، قال: حدثني (^٣) ابن شهاب، عن عروة [بن الزبير]، عن عائشة أنَّ قريشًا أهمهم\n⦗٢٩٩⦘ شأن المرأة / (^٤) المخزومية التي سرقت، فقالوا: مَن يكلم فيها رسول الله ﷺ؟ فقالوا: ومن يجترئ علية إلّا أُسامةُ بن زيد حِبُّ رسول الله ﷺ، فكلمة أُسامة [بن زيد]، فقال رسول الله ﷺ: \"يا أُسامة أتشفع في حد من حدود الله\". ثم قام فاختطب فقال: \"إنما هلك الذي (^٥) [كان] قبلكم أنهم [كانوا] إذا سرق فيهم الشريف تركوه، وإذا سرق فيهم الضعيف أقاموا عليه الحد. وأيم الله لو أن فاطمة بنت محمد سرقت لقطعت يدها\" (^٦).\n_________\n(^١) ابن حسان الأسدي.\n(^٢) هشام بن عبد الملك الطيالسي.\n(^٣) في (ل): أخبرني.\n(^٤) (ل ٥/ ١٣٥/ ب).\n(^٥) كذا في النسختين. ووضع في نسخة (ل) على الكلمة علامة التضبيب (صـ) وهي تعني أن الكلمة صحت نقلًا لا معنى. [ينظر: علوم الحديث- لابن الصلاح / ص ١٧٤]. وعند مسلم: \" … إنما هلك الذين قبلكم … \".\n(^٦) أخرجه مسلم من طريق الليث به. [الموضع الأول / ح ٨].","vol":"13","page":298},{"text":"٦٦٧٩ - حدثنا أَبو إسماعيل الترمذي (^١)، قال: حدثنا إبراهيم بن حمزة (^٢)، قال: حدثنا عبد العزيز بن محمد (^٣)، عن محمد بن عبد الله (^٤) ابن أخي الزهري، عن عمه محمد بن مسلم [الزهري]، عن القاسم بن محمد، عن عائشة قالت: \"نكحت تلك المرأة رجلًا من بني سليم، فتابت،\n⦗٣٠٠⦘ فكانت عنده حسنة اللباس، فتأتيني فأرفع لها حاجاتها إلى رسول الله ﷺ\".\nقال ابن حمزة: يعني المرأة التي استعارت الحلي فقطعها النبي ﷺ (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف.\n(^٢) ابن محمد القرشي.\n(^٣) ابن عبيد الدَّرَاوَردِى.\n(^٤) ابن مسلم بن عبيد الله بن شهاب الزهري.\n(^٥) أخرجه مسلم من حديث الزهري عن عروة عن عائشة ﵂. [الموضع الأول].","vol":"13","page":299},{"text":"٦٦٨٠ - حدثنا الصَّغَاني قال: حدثنا أَبو الجَوَّاب (^١)، قال: حدثنا عمار بن رُزيق (^٢)، عن محمد بن عبد الرحمن بن أبي ليلى (^٣)، عن إسماعيل بن أُمية (^٤)، عن محمد بن مسلم، عن عروة، عن عائشة *﵂* قالت: \"سرقت امرأة من بني مخزوم، فأُتي بها رسول الله ﷺ، فقالوا: مَن يكلم فيها، فقالوا: أُسامة بن زيد … \" وذكر الحديث / (^٥).\n_________\n(^١) الأحوص بن جوَّاب -بفتح الجيم وتشديد الواو [كذا في \"التقريب\" ٢٨٩)]- الضبي الكوفي.\n(^٢) -بتقديم الراء، مصغر [كذا في \"التقريب\" (٤٨٢١)]- الضبي أو التميمي، أَبو الأحوص الكوفي.\n(^٣) الأنصاري، أَبو عبد الرحمن الكوفي.\n(^٤) ابن عمر بن سعيد الأموي.\n(^٥) (ل ٥/ ١٣٦/ أ).","vol":"13","page":300},{"text":"٦٦٨١ - ز- حدثنا الدَّنْدَاني (^١)، قال: حدثنا أحمد بن حنبل (^٢)، قال: حدثنا عبد الرزاق ح وحدثنا الدَّبَري، عن عبد الرزاق، عن معمر، عن أيوب، عن نافع، عن ابن عمر قال: \"كانت امرأة مخزومية تستعير المتاع\n⦗٣٠١⦘ فتجحده، فأمر النبي ﷺ بقطع يدها\" (^٣).\n_________\n(^١) موسى بن سعيد.\n(^٢) الحديث في \"مسنده\" [٢/ ١٥١].\n(^٣) أخرجه أَبو داود [الحدود / باب في القطع في العارية إذا جحدت /ح ٤٣٩٥ (٤/ ٥٥٥)]، والنسائي [قطع الساق / باب ما يكون حرازًا وما لا يكون /ح ٤٨٨٧ (٨/ ٧١)] من طرق عن عبد الرزاق به. وإسناده على شرط الشيخين.","vol":"13","page":300},{"text":"٦٦٨٢ - ز- حدثنا محمد بن علي بن ميمون *الرَّقِي* -بها (^١) - قال حدثنا سليمان بن عبيد الله (^٢)، قال: حدثنا شعيب بن إسحاق (^٣)، عن عبيد الله *بن عمر* (^٤)، عن نافع، عن ابن عمر أخبره (^٥): أنَّ امرأة كانت تستعير الحلي في زمان رسول الله ﷺ، فاستعارت من ذلك حليًّا، فجمعته ثم أمسكته، فقام رسول الله ﷺ فقال: \"لتتوب (^٦) المرأة إلى ربها وتؤدي ما عندها\" -مرارًا- فلم تفعل. فأمر بها فقطعت (^٧).\n_________\n(^١) أي بالرَّقَّة -بفتح أوله، وثانيه وتشديده-: وهي مدينة مشهورة على الفرات. [معجم البلدان (٣/ ٦٧)].\n(^٢) الأنصاري، أَبو أيوب الخَطَّاب الرقي.\n(^٣) ابن عبد الرحمن الأموي مولاهم، الدمشقي.\n(^٤) ابن حفص بن عاصم العُمري.\n(^٥) في (ل): عن نافع أن عبد الله أخبره.\n(^٦) هكذا في النسختين، وكذلك عند الطبراني. وعند النسائي \"لِتَتُب\" وهو الموافق للقاعدة، فإنه فعل مضارع مجزوم بحذف حرف العلة لدخول لام الأمر عليه.\n(^٧) أخرجه النسائي [قطع السارق / باب ما يكون حرزًا وما لا يكون / ح ٤٨٨٩ (٨/ ٧١)]،\nوالطبراني في \"الكبير\" [ح ١٣٣٦٠ (١٢/ ٣٦٦)] كلاهما من طريق عمرو بن هاشم الجنبي عن عبيد الله بن عمر به. والجنبي قال فيه ابن حجر في \"التقريب\": لين الحديث. =\n⦗٣٠٢⦘ = ورواه النسائي [الموضع السابق / ح ٤٨٩٠] عن محمد بن الخليل الدمشقي عن شعيب بن إسحاق عن عبيد الله عن نافع مرسلًا. ومحمد بن الخليل قال فيه النسائي: لا بأس به. تهذيب الكمال (٢٥/ ١٦٧)]. وقال ابن حجر في \"التقريب\": صدوق.\nوصححه الشيخ الألباني مرسلًا. [صحيح سنن النسائي (٤٥٤٢)].","vol":"13","page":301},{"text":"٦٦٨٣ - ز- حدثني أَبو المثنى العنبري (^١)، قال: حدثنا عبد الله (^٢)، قال: حدثنا جويرية (^٣)، عن نافع (^٤)، عن صفية (^٥)، أنها أخبرته \"أنَّ امرأة كانت تستعير المتاع وتجحده وتمسكه ولا ترده … \" -وذكر الحديث- \"فأمر النبي ﷺ بقطع يدها\" (^٦).\n_________\n(^١) معاذ بن المثنى بن معاذ.\n(^٢) لعله عبد الله بن محمد بن أسماء.\n(^٣) ابن أسماء الضبعي.\n(^٤) أَبو عبد الله المدني، مولى ابن عمر.\n(^٥) بنت أبي عبيد بن مسعود الثقفية، زوج عبد الله بن عمر بن الخطاب.\n(^٦) رواه الليث بن سعد عن محمد بن عبد الرحمن بن غَنَج عن نافع به. ذكره ابن أَبي حاتم في \"العلل\". وقد أعل البيهقي هذا الحديث بالاختلاف على نافع. [ينظر: السنن الكبرى (٨/ ٢٨١). والمعرفة (٦/ ٤٢٣)]. ورحج أَبو حاتم الرازي مرسل صفية. [علل ابن أبي حاتم (١/ ٤٥٣)].","vol":"13","page":302},{"text":"٦٦٨٤ - حدثنا شعيب بن عمران أَبو أحمد (^١) -بعسكر مُكْرَم (^٢) -\n⦗٣٠٣⦘ قال حدثنا سلمة بن شَبيب (^٣)، قال: حدثنا الحسن بن أعْيَن (^٤)، قال: حدثنا معقل (^٥) عن أبي الزبير (^٦)، عن جابر (^٧) أنَّ امرأة من بني مخزوم سرقت فأُتي بها النبي ﷺ، فعاذت بأُم سلمة زوج النبي ﷺ، فقال النبي ﷺ: \"والله لو كانت فاطمة لقطعت يدها\"، فقطعت (^٨).\n_________\n(^١) العسكري.\n(^٢) بضم الميم وسكون الكاف وفتح الراء، وهي بلدة مشهورة من نواحي خوزستان. [معجم البلدان (٤/ ١٣٩)].\n(^٣) المِسْمَعي، النيسابوري، نزيل مكة.\n(^٤) هو الحسن بن محمد بن أَعْيَن، أَبو علي الحراني.\n(^٥) ابن عبيد الله الجزري، أَبو عبد الله العبسي مولاهم الحراني.\n(^٦) محمد بن مسلم بن تَدْرُس المكي.\n(^٧) ابن عبد الله الأنصاري ﵁.\n(^٨) أخرجه مسلم من طريق سلمة بن شبيب به. [الحدود / باب قطع السارق الشريف وغيره … / ح ١١ (٣/ ٣١٦)]. وفيه عنعنة أبي الزبير، إلا أن روايات المدلسين بالعنعنة في الصحيحين محمولة على ثبوت السماع فيها عند صاحبي الصحيحين من جهة أخرى. [ينظر: النكت لابن حجر (٢/ ٦٣٥ - ٦٣٦)]. وقد صرح بالتحديث عند الإمام أحمد في \"المسند\" [٣/ ٣٨٦].","vol":"13","page":302},{"text":"٦٦٨٥ - حدثنا جعفر الصائغ (^١)، قال: حدثنا سليمان بن داود الهاشمي (^٢)، قال: حدثنا ابن أبي الزِّنَاد (^٣) / (^٤) عن موسى بن عقبة (^٥)، عن\n⦗٣٠٤⦘ أبي الزبير، عن جابر [عن النبي ﷺ] قال: \"أُتي النبي ﷺ بامرأة سرقت … \" فذكر مثله (^٦) (^٧).\n_________\n(^١) هو جعفر بن محمد بن شاكر.\n(^٢) هو سليمان بن داود بن داود بن علي بن عبد الله بن عباس، أَبو أيوب البغدادي.\n(^٣) عبد الرحمن بن أبي الزناد: عبد الله بن ذكوان المدني، مولى قريش.\n(^٤) (ل ٥/ /١٣٦/ ب).\n(^٥) ابن أبي عياش القرشي.\n(^٦) رواه الإمام أحمد في \"المسند\" [٣/ ٣٩٥] عن سليمان بن داود. والحاكم في \"المستدرك\" [٤/ ٣٧٩] من طريق سليمان بن داود به. وفيه أنها عاذت بربيب رسول الله ﷺ. وبهذا يظهر أن في قول أبي عوانة: \"بمثله\" تجوز؛ لأن اللفظ الذي أحال عليه فيه أنها عاذت بأم سلمة. وقد خالف ابن لهيعة معقلًا وموسى بن عقبة، فقال: إنها عاذت بأسامة بن زيد. أخرجه أحمد في \"المسند\" [٣/ ٣٨٦]. ونقل الحاكم في \"المستدرك \" عقيب حديث موسى بن عقبة بسنده إلى علي بن المديني قال: كان ربيب رسول الله ﷺ سلمة بن أبي سلمة، وإنما عاذت المخزومية التي سرقت بأحدهما. ثم قال الحاكم: قد اتفق الشيخان على إخراج حديث الزهري عن عروة عن عائشة ﵂ أن المخزومية إنما عاذت بأسامة بن زيد، وهو الصحيح. اهـ. وعليه ترجح رواية ابن لهيعة عن أبي الزبير. والله أعلم.\n(^٧) جاء في الأصل [نسخة (ك)] عقب هذا الحديث: (آخر الجزء السادس والعشرين من أصل سماع أبي المظفر السمعاني ﵀.","vol":"13","page":303},{"text":"<span data-type='title' id=toc-973>[باب] بيان الخبر الموجب على الـ[زاني] الثيب جلد مائة ثم الرجم، وعلى البكر جلد مائة ثم نفي سنة، وأن إمساكهن في البيوت منسوخ.</span>","vol":"13","page":305},{"text":"٦٦٨٦ - حدثنا محمد بن عبد الملك الواسطي الدَّقِيْقِي، قال: حدثنا سُرَيْج بن النعمان (^١)، قال: حدثنا هشيم (^٢)، عن منصور (^٣) ح وحدثنا فَضْلَك الرازي (^٤)، قال: حدثنا قتيبة *بن سعيد* (^٥)، قال: حدثنا هشيم، عن منصور بن زاذان، عن الحسن (^٦)، قال: حدثنا حِطَّان بن عبد الله (^٧)، عن عبادة بن الصامت قال: قال رسول الله ﷺ: \"خذوا عني قد جعل الله لهن سبيلًا؛ البكر بالبكر جلد مائة ونفي سنة، والثيب\n⦗٣٠٦⦘ بالثيب جلد مائة ثم الرجم\" (^٨).\n_________\n(^١) ابن مروان الجوهري، أَبو الحسن البغدادي. وسريج -بسين مهملة وجيم- كذا في \"الإكمال\" لابن ماكولا. [٤/ ٢٧١].\n(^٢) ابن بَشير السلمي.\n(^٣) ابن زاذان - بزاي وذال معجمة [كذا في \"التقريب\" (٦٨٩٨)] الواسطي، أَبو المغيرة الثقفي مولاهم.\n(^٤) الفضل بن العباس، أَبو بكر الصائغ. المعروف بفضلك الرازي.\n(^٥) ابن جميل بن طريف الثقفي.\n(^٦) ابن أبي الحسن البصري.\n(^٧) الرَّقَاشي البصري. وحِطَّان -بالكسر وتشديد المهملة- كذا في \"التقريب\" [١٣٩٨].\n(^٨) أخرجه مسلم من طريق هشيم به. [الحدود / باب حد الزنى /ح ١٢ (٣/ ١٣١٦)].","vol":"13","page":305},{"text":"٦٦٨٧ - حدثنا يزيد بن سِنَان (^١) والصَّغَاني (^٢)، قالا: حدثنا عبد الله بن بكر السَّهْمي، قال: حدثنا سعيد بن أبي عَروبة، عن قتادة (^٣)، عن الحسن، عن حطان بن عبد الله [أخي بني رقاش]، عن عبادة بن الصامت قال: كان رسول الله ﷺ إذا أُنزل عليه كُرِبَ لذلك: تَرَبَّد له وجهُه (^٤). فأوحى الله ﷿ إليه ذات يوم، فلما سُرِّيَ عنه قال: \"خذوا عني قد جعل الله لهن سبيلًا: الثيب بالثيب والبكر بالبكر. الثيب جلد مائة ثم رجمٌ بالحجارة، والبكر جلد مائة ثم نفيُ سنة\" (^٥).\n_________\n(^١) ابن يزيد بن ذيال البصري.\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) ابن دِعَامة السدوسي.\n(^٤) كُرِب: بضم الكاف وكسر الراء. وتربد وجهه أي: عَلَتْهُ غبرة، والربد: تغير البياض إلى السواد. قاله النووي. [شرح مسلم (١١/ ٢٧٣)].\n(^٥) أخرجه مسلم من طريق عبد الأعلى بن عبد الأعلى عن سعيد بن أبي عروبة به.\n[الموضع السابق/ ١٣].","vol":"13","page":306},{"text":"٦٦٨٨ - حدثنا الحارث بن أبي أُسامة (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا\n⦗٣٠٧⦘ سعيد/ (^٣) بن أبي عَروبة، عن قتادة بإسناده، مثله.\n_________\n(^١) هو الحارث بن محمد بن أبي أسامة.\n(^٢) الخفَّاف.\n(^٣) (ل ٥/ ١٣٧/ أ).","vol":"13","page":306},{"text":"٦٦٨٩ - حدثنا يزيد بن عبد الصمد (^١)، قال: حدثنا آدم بن أبي إياس (^٢) ح وحدثنا ابن الجنيد (^٣)، قال: حدثنا أَبو النضر (^٤) ح وحدثنا أَبو قِلابة (^٥)، قال: حدثنا بكر بن بكار (^٦) وعلي بن الجَعْد (^٧) قالوا: حدثنا شعبة، عن قتادة، عن الحسن، عن حِطَّان بن عبد الله، عن عبادة بن الصامت عن النبي ﷺ قال: \"خذوا عني، قد جعل الله لهن سبيلًا: البكر بالبكر جلد مائة وتغريب عام، والثيب بالثيب جلد مائة والرجم\" (^٨).\n_________\n(^١) هو يزيد بن محمد بن عبد الصمد.\n(^٢) واسم أبي إياس عبد الرحمن العسقلاني.\n(^٣) محمد بن أحمد بن الجنيد.\n(^٤) هاشم بن القاسم الليثي.\n(^٥) عبد الملك بن محمد الرَّقَاشي.\n(^٦) القيسي، أَبو عمرو البصري.\n(^٧) ابن عبيد الجوهري، أَبو الحسن البغداي. والحديث في \"الجعديات\" [المطبوع باسم \"مسند ابن الجعد\"] للبغوي (برقم/ ٩٨٣).\n(^٨) أخرجه مسلم [الموضع الأول / ح ١٤ (٣/ ١٣١٧)] من طريق غندر عن شعبة به. دون سياق متنه. إلا أنه نبه على أن شعبة وهشامًا لا يذكران \"سنة\"و\"مائة\". وجاء ذكرهما عند المصنف من طريق أربعة عن شعبة. والخامس في الإسناد التالي، إلا أنه لم يسق المتن، لكن قال: بإسناده مثله. ومن الطرق التي جمعها أَبو عوانة طريق علي بن الجعد عن شعبة. =\n⦗٣٠٨⦘ = والحديث في \"الجعديات\" -برواية أبي القاسم البغوي- ليس فيه ذكر السنة ولا المائة.\nوكذلك رواه الطحاوي في \"شرح معاني الآثار\" [٣/ ١٣٤] عن ابن أبي داود عن علي بن الجعد به. ورواه الإمام أحمد في \"المسند\" [٥/ ٣٢٠] عن غندر وحجاج، وابن أبي شيبة في \"المصنف\" [الحدود / باب في البكر والثيب، وما يصنع بهما إذا فجرا (٦/ ٥٥٥) ح ٢] عن شبابة بن سوَّار، والطحاوي في \"شرح معاني الآثار\" [٣/ ١٣٨] و\"شرح مشكل الآثار\" [١١/ ٤٤٤/ح ٤٥٤٣] من طريق أسد بن موسى، كلهم عن شعبة به. بمثل ما ذكره مسلم. ومنهم غندر وهو من أثبت الناس في شعبة. ولم أقف على روايات بقية تلاميذ شعبة الأربعة عند المصنف لمعرفة ألفاظهم. ولعل أبا عوانة حمل لفظ علي بن الجعد على ألفاظهم. أو حمل ألفاظهم جميعًا على لفظ أحدهم خير علي بن الجعد- ويبقى المحفوظ من حديث شعبة عدم ذكر \"السنة\" و\"المائة\" كما قال مسلم. والله أعلم.","vol":"13","page":307},{"text":"٦٦٩٠ - حدثنا علي بن حرب [الطائي]، قال: حدثنا القاسم بن يزيد (^١)، عن (^٢) شعبة -بإسناده، مثله.\n_________\n(^١) الجَرْمي -بفتح الجيم وسكون الراء [كذا في \"التقريب\" (٥٥٠٥)]- أَبو يزيد الموصلي.\n(^٢) في (ل): حدثنا.","vol":"13","page":308},{"text":"٦٦٩١ - حدثنا يزيد بن سنان -في المسند (^١) - قال حدثنا معاذ بن هشام (^٢)، قال: حدثني أبي، عن قتادة، عن الحسن، عن حِطَّان بن عبد الله الرَّقَاشي، عن عبادة بن الصامت أن نبي الله ﷺ أُنزل عليه ذات يوم فنكّس أصحابه رؤوسهم، فلما سُري عنه رفعوا رؤوسهم، فقال: \"خذوا\n⦗٣٠٩⦘ عني، قد جعل الله لهن سبيلًا: الثيب بالثيب، والبكر بالبكر. أما الثيب فيجلد ثم يرجم، وأما البكر فيجلد ثم يُنفى\" (^٣).\n_________\n(^١) قال الذهبي في ترجمته من \"السير\" [١٢/ ٥٥٤]: صنف \"المسند\".\n(^٢) ابن أبي عبد الله الدَّسْتَوائي.\n(^٣) أخرجه مسلم من طريق معاذ بن هشام به، دون سياق متنه. [الموضع السابق]. إلا أنه نبه على أن هشامًا وشعبة لا يذكران: \"سنة\" و\"مائة\". كما أخرجه أَبو عوانة.","vol":"13","page":308},{"text":"٦٦٩٢ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا المبارك (^٢)، عن قتادة [ح] وحدثنا الدَّقِيْقِي وابن الجنيد، قالا: حدثنا يزيد (^٣)، قال: حدثنا (^٤) [ميمون] المَرَئي (^٥) كلاهما عن الحسن، نحوه (^٦).\n_________\n(^١) الطيالسي. ولم أجد الحديث في \"مسنده\" بهذا الإسناد. ووجدته فيه برقم / ٥٨٤ (ص / ٧٩) معلقًا عن الحسن بن حطان عن عبادة.\n(^٢) ابن فَضَالة -بفتح الفاء وتخفيف المعجمة [كذا في \"التقريب\" (٦٤٦٤)]- أَبو فضالة البصري.\n(^٣) ابن هارون بن زاذان السلمي.\n(^٤) في (ل): أخبرنا.\n(^٥) -بفتح الميم والراء المهملة، والألف المهموزة- نسبة إلى امرئ القيس بن مضر. [كذا في الأنساب (٥/ ٢٥٠)]. وكذلك ضبطه الحافظ ابن حجر في \"التقريب\" بفتحتين وهمزة. وجاء رسم هذه النسبة في النسختين هكذا (المراى) بتسهيل الهمزة، ولعلها كذلك تكتب في بعض مخطوطات كتب الرجال مما جعل بعض محققيها يكتبها (المرائي). وفي \"الجرح والتعديل\" [٨/ ٢٣٦] كتبت هكذا (المرإى). وهو ميمون بن موسى المرئي البصري. قال ابن حجر في \"التقريب\": صدوق مدلس.\n(^٦) أخرجه مسلم من طريقين عن قتادة كما تقدم. والإسناد الثاني دلس فيه المبارك، أوضح ذلك الإسناد الأول.","vol":"13","page":309},{"text":"<span data-type='title' id=toc-974>باب ذكر الخبر المبين أن الرجم في آية من كتاب الله ﷿ كانت على عهد رسول الله ﷺ تتلى في القرآن </span>(^١).\n_________\n(^١) (ل ٥/ ١٣٧/ ب).","vol":"13","page":310},{"text":"٦٦٩٣ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد (^٣)، عن ابن شهاب، قال: حدثني عبيد الله بن عبد الله (^٤)، عن ابن عباس قال: قال عمر بن الخطاب ﵁ وهو جالس على منبر رسول الله ﷺ يقول: \"إنَّ الله* ﷿* بعث محمدًا ﷺ بالحق، وأنزل عليه الكتاب، فكان فيما أُنزل عليه آية الرجم، قرأناها ووعيناها وعَقَلناها. ورجم رسول الله ﷺ ورجمنا بعده، وأخشى إن طال بالناس زمان أن يقول قائل: والله ما نجد الرجم في كتاب الله فيضلوا بترك فريضة أنزلها الله ﷿ (^٥)، وإن الرجم في كتاب الله حق على مَن زنى إذا أَحصَن مِن الرجال والنساء إذا قامت البينة أو كان الحَبَل\n⦗٣١١⦘ والاعتراف\" (^٦).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) عبد الله بن وهب بن مسلم.\n(^٣) ابن أبي النجاد الأيلي.\n(^٤) ابن عتبة بن مسعود.\n(^٥) في (ل): ﵎.\n(^٦) أخرجه مسلم من طريق ابن وهب به. [الحدود/ باب رجم الثيب في الزنى/ ح ١٥ (٣/ ١٣١٧)].\nوالحديث أخرجه البخاري أيضًا. [الحدود/ باب رجم الحبلى من الزنا إذا أحصنت/ ح ٦٨٣٠ (١٢/ ١٤٨ - مع الفتح)].","vol":"13","page":310},{"text":"٦٦٩٤ - حدثنا ابن أبي مَسَرَّة (^١)، قال: حدثنا محمد بن حرب (^٢)، قال: حدثنا مالك (^٣)، عن الزهري بإسناده، مثله.\n_________\n(^١) عبد الله بن أحمد بن زكريا.\n(^٢) ابن سليم المكي، أَبو عبد الله مولى قريش. قال البخاري: أحاديثه مشهورة. وقال أَبو حاتم: صالح الحديث ليس به بأس. ووثقه العجلي. مات سنة عشر ومائتين. [التاريخ الكبير (١/ ٦٩). الجرح والتعديل (٧/ ٢٣٧). ثقات العجلي (٢/ ٢٣٥)].\n(^٣) الحديث في \"موطئه\" -برواية الليثي-[الحدود/ باب ما جاء في الرجم/ ح ٨، ٢/ ٨٢٣)].","vol":"13","page":311},{"text":"٦٦٩٥ - حدثنا أَبو علي الزعفراني (^١)، قال: حدثنا سفيان بن عيينة، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس قال: قال عمر بن الخطاب: \"قد خشيت أن يطول بالناس زمان حتى يقول الرجل ما نجد الرجم في كتاب الله فيضلوا بترك فريضة أنزلها الله، ألا وإن الرجم إذا أَحْصَن الرجل وقامت البينة أو الحمل أو الاعتراف. وقد قرأناها (الشيخ والشيخة ارجموهما ألبتة). وقد رجم رسول الله ﷺ\n⦗٣١٢⦘ ورجمنا معه\" (^٢) (^٣).\n_________\n(^١) هو الحسن بن محمد بن الصَّبَّاح البغدادي.\n(^٢) في (ل): بعده.\n(^٣) أخرجه مسلم [الموضع الأول] من طريق ابن عيينة به، دون سياق متنه. بل قال: \"بهذا الإسناد\".\nلإسناد حديث يونس عن الزهري -المتقدم- وليس في حديث يونس ذكر الآية التي كانت تتلى. وقد أخرجه النسائي في \"الكبرى\" [الرجم] تثبيت الرجم /ح ٧١٥٦ (٤/ ٢٧٣)] عن محمد بن منصور المكي عن سفيان به، وقال: لا أعلم أن أحدًا ذكر في هذا الحديث (الشيخ والشيخة إذا زنيا فارجموهما ألبتة) غير سفيان، وينبغي أنه وهم فيه. والله أعلم. اهـ.\nوأخرجه البخاري [الحدود / باب الاعتراف بالزنا /ح ٦٨٢٩ (١٢/ ١٤٠ - مع الفتح)] عن علي بن عبد الله عن سفيان به، دون ذكر الآية. قال ابن حجر: ولعل البخاري هو الذي حذف ذلك عمدًا؛ لأن الإسماعيلي أخرج الحديث من رواية جعفر الفريابي عن علي بن عبد الله -شيخ البخاري فيه- بذكر الآية. [ينظر: فتح الباري (١٢/ ١٤٧)].\nوصنيع البخاري هذا يؤيد -عمليًّا- قول النسائي. وقد ذكر الحافظ ابن حجر طرقًا أخرى لهذا الحديث وقعت فيها الزيادة المذكورة. منها طريق سعيد بن المسيب عن عمر أخرجها مالك في الموطأ [٢/ ٨٢٤/ ح ١٠]. وسعيد مختلف في سماعه من عمر [ينظر: التمهيد (٢٢/ ٩٣ - ٩٤)، جامع التحصيل (١٨٤ - ١٨٥)] ووقعت هذه الزيادة عند النسائي في \"الكبرى\" [٤/ ٢٧٢/ ح ٧١٥٠] من حديث أَبي بن كعب. وصححه ابن حبان [الإحسان (١٠/ ٢٧٣/ ح ٤٤٢٩)] والحاكم [٢/ ٤١٥]. وفي إسناده عاصم بن أبي النجود. قال ابن حجر: صدوق له أوهام، وحديثه في الصحيحين مقرون اهـ. فلعلهما صححاه بشواهده. والله أعلم.\nوفي هذا الحديث من فوائد الاستخراج: تعيين المهمل في الإسناد، وهو \"سفيان\".\nجاء في إسناد مسلم مهملًا.","vol":"13","page":311},{"text":"٦٦٩٦ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق (^٢)، عن معمر، عن الزهري، عن عبيد الله بن عبد الله / (^٣) عن ابن عباس، عن عمر بن الخطاب [﵁. وذكر الحديث] * قال: * \"فرجم رسول الله ﷺ ورجمنا بعده، وإني خائف أن يطول بالناس زمان، فيقول قائل: والله ما نجد الرجم في كتاب الله، فيضلوا بترك فريضة أنزلها الله *﷿*، ألا وإن الرجم حَقٌّ على من زنى إذا أَحْصَن وقامت البينة أو كان الحمل أو الاعتراف … \" وذكر الحديث.\n_________\n(^١) الذهلي.\n(^٢) الحديث في \"مصنفه\" [الطلاق / باب الرجم والإحصان / ح ١٣٣٢٩ (٧/ ٣١٥)].\n(^٣) (ل ٥/ ١٣٨ / أ).","vol":"13","page":313},{"text":"٦٦٩٧ - ز- حدثنا يويسف بن مُسَلَّم، قال: حدثنا حجاج (^١)، قال: حدثنا الليث، قال: حدثنا عُقيل (^٢) ح [و] حدثنا عبيد الله بن سعيد بن كثير بن عُفير (^٣) الأنصاري * -بمصر-* قال: حدثني أبي (^٤)، قال: حدثني الليث، عن عبد الرحمن بن خالد بن مسافر (^٥)، كلاهما عن ابن شهاب، عن\n⦗٣١٤⦘ سعيد بن المسيب، عن أبي هريرة، عن رسول الله ﷺ \"أنَّه قضى فيمن زنى ولم يحصن أن ينفى عامًا مع إقامة الحدِّ عليه\" (^٦).\nقال ابن شهاب: \"فكان عمر بن الخطاب ﵁ نفى من المدينة إلى البصرة وإلى خيبر\" (^٧).\n_________\n(^١) ابن محمد الأعور المصيصي.\n(^٢) ابن خالد بن عَقيل الأيلي.\n(^٣) بالمهملة والفاء مصغر. كذا في \"التقريب\" في ترجمة أبيه.\n(^٤) سعيد بن كثير بن عُفير الأنصاري مولاهم المصري.\n(^٥) الفهمي المصري. وثقه العجلي وابن حبان والدارقطني. وقال النسائي: ليس به بأس.\nوقرنه في طبقات أصحاب الزهري بابن أبي ذئب وغيره. مات سنة سبع وعشرين =\n⦗٣١٤⦘ = ومائة. [ثقات ابن حبان (٧/ ٨٣). تهذيب التهذيب (٦/ ١٦٦)].\n(^٦) أخرجه البخاري من طريق الليث عن عُقيل به. [الحدود / باب البكران يجلدان. . . /ح ٦٨٣٣ (١٢/ ١٦٢ - مع الفتح)].\n(^٧) أخرجه الإسماعيلي من طريق حجاج بن محمد به. وفي آخره هذه الزيادة. [بواسطة \"فتح الباري\" (١٢/ ١٦٥)]. وأخرج ابن أبي شيبة في \"المصنف\" [٦/ ٥٥٦] عن أبي أسامة عن ابن جريج عن الزهري أن عمر نفى إلى البصرة. وعن وكيع عن سفيان عن زيد بن أسلم عن أبيه أن عمر نفى إلى فَدَك. اهـ. وفدك: قرية شرقي خيبر تعرف اليوم بالحائط. [المعالم الأثيرة في السنة والسيرة /ص ٢١٥].","vol":"13","page":313},{"text":"٦٦٩٨ - حدثنا أَبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس، عن عمر بن الخطاب. وذكر الحديث. \"ورجم رسول الله ﷺ ورجمنا بعده\".\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) ابن كيسان المدني.","vol":"13","page":314},{"text":"<span data-type='title' id=toc-975>[باب] بيان السنة في رجم مَن يُقِرُّ على نفسه بالزنى، وترك سؤال الإمام إياه وإعراضه عنه في إقراره حتى يُقِرَّ أربع مرات، وأنه لا يُصلي عليه الإمام، ويُرجم بالمصلى، وأنه إن فَرَّ من الرجم يُلحق ويُرجم </span>/ (^١).\n_________\n(^١) (ل ٥/ ١٣٨ / ب).","vol":"13","page":315},{"text":"٦٦٩٩ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج بن محمد (^٢)، قال: حدثنا الليث [بن سعد]، عن عُقيل (^٣)، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن (^٤) وسعيد بن المُسيِّب، عن أبي هريرة أنه قال: جاء (^٥) رجل من المسلمين رسول الله ﷺ وهو في المسجد، فناداه، فقال: يا رسول الله إني زنيت. فأعرض عنه، * فَتَنَحَّى تِلْقَاءَ وجهه (^٦)، فقال له: يا رسول الله إني زنيت. فأعرض عنه، * حتى ثَنَى (^٧) عليه\n⦗٣١٦⦘ ذلك (^٨) أربع مرات، فلما شهد على نفسه* له* أربع مرات دعاه رسول الله ﷺ، فقال: \"أَبِكَ جُنُونٌ\"؟ فقال: لا، قال: \"فهل أَحْصَنْتَ (^٩) \"؟ قال: نعم، فقال رسول الله ﷺ: \"اذهبوا به فارْجُمُوهُ\".\nقال ابن شهاب: فأَخبرني من سمع (^١٠) جابر بن عبد الله يقول: \"كنت فيمن رجمه، فرجمناه في المصلى، فلما أَذْلَقَتْه (^١١) الحجارةُ هرب، فأدركناه بالحرة فرجمناه\" (^١٢).\n_________\n(^١) هو يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) الأعور المصيصي.\n(^٣) ابن خالد بن عَقيل الأيلي.\n(^٤) ابن عوف الزهري.\n(^٥) في (ل): أتى.\n(^٦) أي: انتقل الرجل من الناحية التي كان فيها إلى الناحية التي يستقبل فيها وجه النبي ﷺ. قاله ابن حجر في \"الفتح\" [١٢/ ١٢٥].\n(^٧) بمثلثة بعدها نون خفيفة، أي: كرر. قاله ابن حجر في \"الفتح\" [١٢/ ١٢٥].\n(^٨) في (ل): ذلك عليه.\n(^٩) أي: تزوجت. وأَحْصَنَ الرجل: تزوج. فهو مُحْصَنٌ -بفتح الصاد فيهما. [ينظر: لسان العرب (٣/ ٢٠٩) مادة: حصن].\n(^١٠) هو أَبو سلمة بن عبد الرحمن [يأتي حديثه عن جابر برقم (٦٧٠٢)] قال ابن حجر: فكأن الحديث كان عند أبي سلمة عن أبي هريرة -كما عند سعيد بن المسيب- وعنده زيادة عليه عن جابر. [الفتح (١٢/ ١٢٧)].\n(^١١) -بذال معجمة وفتح اللام بعدها قاف- أي: أقلقته. وزنه ومعناه. قال أهل اللغة: الذَّلَق -بالتحريك- القلق. قاله ابن حجر في \"الفتح\" [١٢/ ١٢٧].\n(^١٢) أخرجه مسلم من طريق الليث به. [الحدود / باب من اعترف على نفسه بالزنى /ح ١٦ (٣/ ١٣١٨)].\nوالحديث أخرجه البخاري أيضًا. [الحدود / باب لا يُرجم المجنون والمجنونة /ح ٦٨١٥ (١٢/ ١٢٣ - مع الفتح)].","vol":"13","page":315},{"text":"٦٧٠٠ - حدثنا محمد بن يحيى (^١)، قال: حدثنا\n⦗٣١٧⦘ أبو اليَمَان (^٢)، قال: حدثنا شعيب (^٣)، عن الزهري، عن أبي سلمة وسعيد بن المُسَيَّب، عن أبي هريرة قال: أتى رجل من أسلم النبيَّ ﷺ وهو في المسجد، فناداه، فقال: يا رسول الله، إنَّ الأَخِرَ (^٤) زنى -يعني نفسه-، فأعرض عنه النبي ﷺ، فَتَنَحَّى لِشِقِ وجهه الذي أعرض قِبَله (^٥)، فقال: يا رسول الله، إن الأَخِرَ* قد* زنى، فأَعرض عنه النبي ﷺ، فتنحى بشق وجهه الذي أعرض من قِبِله، فقال: يا رسول الله، إن الأَخِرَ زنى. فأَعرض عنه رسول الله ﷺ، فتنحى إلى (^٦) الرابعة. فلما شهد على نفسه أربع مرات دعاه رسول الله ﷺ، فقال: \"هل بك جنون\"؟. فقال: لا، فقال النبي ﷺ / (^٧): \"اذهبوا به فارجموه\"، وكان قد أَحْصَنَ.\n⦗٣١٨⦘ قال الزهري: فأَخبرني من سمع جابر بن عبد الله الأنصاري قال: \"كنت فيمن رجمه، فرجمناه *بالمدينة* بالمصلى، فلما أَذْلَقَتْه الحجارة جَمَزَ (^٨) حتى أدركناه بالحرة فرجمناه حتى مات\" (^٩).\n_________\n(^١) الذهلي.\n(^٢) الحكم بن نافع البَهْراني -بفتح الموحدة [كذا في \"التقريب\" (١٤٦٤)]- الحمصي.\n(^٣) ابن أبي حمزة: دينار القرشي مولاهم. ووقع في (ل): شعبة. وهو خطأ.\n(^٤) -بهمزة مقصورة وخاء مكسورة- ومعناه: الأرذل والأبعد والأدنى. قاله النووي في \"شرح مسلم\" [١١/ ٢٧٩].\n(^٥) وجاء في رواية ذكرها ابن حجر في \"الفتح\" [١٢/ ١٢٥] \"فتنحى لشق وجه رسول الله ﷺ الذي أعرض قِبَله\". قال ابن حجر: بكسر القاف وفتح الموحدة.\nاهـ. وفي (ل): من قبله.\n(^٦) عند البخاري: \"فتنحى له\".\n(^٧) (ل ٥/ ١٣٩ / أ).\n(^٨) بجيم وميم مفتوحتين ثم زاي، أي: وَثَبَ مسرعًا. قاله ابن حجر في \"الفتح\" [١٢/ ١٢٧].\n(^٩) أخرجه مسلم من طريق أبي اليمان به. [الموضع السابق] دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا عن أَبي اليمان وساقه بلفظه. [الطلاق / باب الطلاق في الإغلاق. . . / ح ٥٢٧١ - ٥٢٧٢ (٩/ ٣٠١ - مع الفتح)].","vol":"13","page":316},{"text":"٦٧٠١ - حدثنا عثمان بن خُرَّزاذ (^١)، قال: حدثنا سعيد بن عُفير (^٢) ح وحدثنا عبيد الله (^٣) بن سعيد بن كثير بن عُفير، قال: حدثني أبي، قال: حدثني الليث بن سعد، عن عبد الرحمن بن خالد بن مُسافر *الفَهْمي*، عن ابن شهاب -بمثل هذا الإسناد ومتنه-، وقال فيه: \"أتى رجل من المسلمين رسولَ الله ﷺ وهو في المسجد، فناداه، فقال: يا رسول الله إني زنيت -يريد نفسه-، فأَعرض عنه، فتنحى بِشِقِ وجهه الذي أعرض عنه -وقال فيه-، فلما شهد على نفسه أربع شهادات\n⦗٣١٩⦘ دعاه رسول الله ﷺ، فقال: \"أبك جنون\"؟.\nزاد (عبيد الله) (^٤) و[قال] فيه أيضًا-: قال ابن شهاب: أخبرني مَن سمع جابر بن عبد الله (^٥).\nزاد عثمان: \"فرجمناه بالمصلى، فلما أَذْلَقَتْه (^٦) الحجارة خرج يَجْمِز حتى أدركناه بالحرة فرجمناه\" (^٧).\nوهذا لفظ عثمان.\n_________\n(^١) هو عثمان بن عبد الله بن محمد بن خرزاذ.\n(^٢) هو سعيد بن كثير بن عُفير.\n(^٣) وقع في الأصل: عبد الله، وهو خطأ، والصواب ما أثبته من (ل). وقد تقدم هذا الشيخ لأبي عوانة في الحديث [٦٦٩٧] وجاء على الصواب في الأصل.\n(^٤) وقع في النسختين: (عبد الله) وهذا سبق قلم، فإن المقصود: (عبيد الله) شيخ أبي عوانة في الحديث.\n(^٥) كذا في النسختين. ولعله يريد بمثل ما في الرواية السابقة.\n(^٦) في (ل): أدركته.\n(^٧) علقه مسلم عن الليث به، دون سياق متنه [الموضع الأول]. ووصله البخاري عن سعيد بن عُفير به. الحدود / باب سؤال الإمام المقرَّ: هل أَحصنت؟ / ح ٦٨٢٥ (١٢/ ١٣٩ - مع الفتح)].","vol":"13","page":318},{"text":"٦٧٠٢ - حدثنا (^١) يونس بن عبد الأعلى (^٢)، قال: أخبرنا ابن وهب (^٣)، قال: أخبرني (^٤) يونس بن يزيد (^٥)، عن ابن شهاب، عن\n⦗٣٢٠⦘ أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله: أنَّ رجلًا من أسلم أتى رسول الله ﷺ وهو في المسجد، فناداه، فحدثه أنه زنى، فأعرض / (^٦) عنه رسول الله ﷺ، فتنحى لشقه الذي أعرض قِبَله، فأخبره بأنه زنى، وشهد على نفسه أربع مرات. فدعاه رسول الله ﷺ فقال: \"هل بك جنون\"؟. قال: لا. قال: \"فهل أَحْصَنْتَ\"؟. قال: نعم. [قال:] فأمر به رسول الله ﷺ أن يرجم بالمصلى، فلما أذلقته الحجارة جَمَزَ حتى أُدرك بالحرة فقتل بها رجمًا (^٧).\n_________\n(^١) في (ل): أخبرنا.\n(^٢) ابن ميسرة الصدفي.\n(^٣) عبد الله بن وهب بن مسلم.\n(^٤) في (ل): حدثني.\n(^٥) ابن أبي النجاد الأيلي.\n(^٦) (ل ٥/ ١٣٩ / ب).\n(^٧) أخرجه مسلم [الموضع الأول] من طريق ابن وهب به، دون سياق متنه. بل لم يسق مسلم متن حديث جابر ولا من طريق، بل أحال بالمتن على إحدى طرق حديث أبي هريرة.","vol":"13","page":319},{"text":"٦٧٠٣ - حدثنا محمد بن مُهِلّ (^١)، قال: حدثنا عبد الرزاق ح وحدثنا الدَّبَري عن عبد الرزاق (^٢)، عن معمر، عن الزهري، عن أبي سلمة، عن جابر بن عبد الله أنَّ رجلًا من أسلم جاء النبي ﷺ فاعترف بالزنى، فأعرض عنه، ثم اعترف فأَعرض عنه، حتى شهد على نفسه أربع مرات، فقال له النبي ﷺ: \"أبك جنون\"؟. قال: لا، قال: \"أَحْصَنْتَ\"؟. قال: نعم. قال: فأمر به النبي ﷺ فرجم بالمصلى، فلما أَذْلَقَتْه الحجارة\n⦗٣٢١⦘ فَرَّ، فأُدْرِك فَرُجِمَ حتى مات، فقال له النبي ﷺ خيرًا (^٣)، ولم يصل عليه (^٤).\n* وفي حديث ابن مهل: فذُكر ذلك للنبي ﷺ، فقال: \"لو تركتموه -أو هَلَّا تركتموه-\".\n_________\n(^١) هو محمد بن عبد الله بن مهل الصنعاني.\n(^٢) الحديث في \"مصنفه\" [الطلاق / باب الرجم والإحصان / ح ١٣٣٣٧ (٧/ ٣٢٠)].\n(^٣) أي: ذكره بجميل. قاله ابن حجر في \"الفتح\" [١٢/ ١٣٣]. وروى أَبو الزبير عن جابر أن النبي ﷺ لما رُجم ماعز قال: \"لقد رأيته يتخضخض في أنهار الجنة\". [يأتي بعد حديث واحد].\n(^٤) أخرجه مسلم من طريق عبد الرزاق به. [الموضع الأول] دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا. الحدود / باب الرجم بالمصلى /ح ٦٨٢٠ (١٢/ ١٣٢ - مع الفتح)]. إلا أنه قال في آخره: \"وصلى عليه\". وهذه الزيادة انفرد بها محمود بن غيلان -شيخ البخاري- عن عبد الرزاق. وقد سمى الحافظ ابن حجر في \"الفتح\" [١٢/ ١٣٣] أكثر من عشرة أنفس من أصحاب عبد الرزاق خالفوا محمودًا، منهم من سكت عن الزيادة ومنهم من صرح بنفيها.","vol":"13","page":320},{"text":"٦٧٠٤ - حدثنا أَبو داود الحراني، قال: حدثنا أَبو عاصم (^١)، عن ابن جريج (^٢)، قال: أخبرني ابن شهاب (^٣) ح * حدثنا إسحاق بن إبراهيم (^٤)، عن عبد الرزاق (^٥)، عن ابن جريج، قال: أخبرني (^٦) ابن شهاب، عن أبي سلمة\n⦗٣٢٢⦘[بن عبد الرحمن]، عن جابر بن عبد الله \"أنَّ رجلًا من أسلم يقال له ماعز أتى رسول الله ﷺ فحدثه أنه زنى، وشهد أربع مرات -أو شهادات- فأمر به رسول الله ﷺ فرجم، وكان قد أَحْصَن\".\nقال عبد الرزاق: زعموا أنه ماعز بن مالك / (^٧).\n_________\n(^١) الضحاك بن مخلد.\n(^٢) عبد الملك بن عبد العزيز.\n(^٣) في (ل): أفرد هذا الإسناد بعد الحديث. إلى ابن شهاب. ثم قال: بنحوه.\n(^٤) ابن عباد الدبري.\n(^٥) الحديث في \"مصنفه\" [الموضع السابق / ح ١٣٣٣٦ (٧/ ٣١٩)].\n(^٦) في (ل): حدثني.\n(^٧) (ل ٥/ ١٤٠/ أ).","vol":"13","page":321},{"text":"٦٧٠٥ - ز- حدثنا أَبو عثمان بن محمد بن أبي بكر المِقَدَّمي (^١)، قال: حدثنا أبي، قال: حدثنا حماد [بن زيد]، عن أيوب (^٢)، عن أبي الزبير (^٣)، عن جابر أنَّ النبي ﷺ لما رُجِم ماعز، قال: \"لقد رأيته يَتَخَضْخَضُ (^٤) في أنهار الجنة\" (^٥).\n_________\n(^١) اسمه أحمد -تقدم- وذكر كنيته الذهبي في \"المقتفى\" [ترجمة / ٤١٣٢].\n(^٢) ابن أبي تميمة السَّخْتِياني.\n(^٣) محمد بن مسلم بن تَدْرُس.\n(^٤) الخضخضة: الاضطراب في الشيء. [معجم مقاييس اللغة (٢/ ١٥٣)]. وفي حديث أبي هريرة: \"لقد رأيته بين أنهار الجنة ينغمس\". [ذكره ابن حجر في \"الفتح\" (١٢/ ١٣٣].\n(^٥) أخرجه ابن حبان في \"صحيحه\" [الإحسان (١٠/ ٢٤٨) ح ٤٤٠١] من طريق محمد بن أبي بكر المقدَّمي به. وإسناده رجاله ثقات، وفيه عنعنة أبي الزبير وهو مدلس. إلا أن ابن حبان قال في مقدمة \"صحيحه\" [١/ ١٦٢]: إذا صح عندي خبر من رواية مدلس أنه بين السماع فيه، لا أبالي أن أذكره من غير بيان السماع في خبره بعد صحته عندي من طريق آخر.\nوهذا الحديث جاء في نسخة (ل): قبل الحديث [٦٧٠٩]، ولم يرد في هذا الموضع.","vol":"13","page":322},{"text":"<span data-type='title' id=toc-976>[باب] بيان الخبر الموجب رجم المقر على نفسه بالزنى (^١) مرتين، والدليل على أن السنة أن يُنكّل به مع الرجم، وعلى أن المخبر الإمام بفجور فاجر بامرأة أو يدعي عبده عليه بأنه فجر بامرأة لم يحده الإمام.</span>\n_________\n(^١) في (ل): من الزنى.","vol":"13","page":323},{"text":"٦٧٠٦ - حدثنا أَبو داود الحراني، قال: حدثنا أَبو زيد الهروي (^١)، قال: حدثنا شعبة، عن سَمَاك بن حرب (^٢)، عن جابر بن سَمُرة \"أنَّ النبي ﷺ أُتي برجل قصير ذي عَضَلاتٍ\". [ح]\n_________\n(^١) سعيد بن الربيع.\n(^٢) ابن أوس الذهلي.","vol":"13","page":323},{"text":"٦٧٠٧ - وحدثنا الصَّغَاني (^١)، قال: أخبرنا أَبو النضر (^٢)، قال: أخبرنا شعبة، عن سماك بن حرب، عن جابر بن سَمُرة قال: رأيت النبي ﷺ أُتي بماعز بن مالك، أُتي برجل ذي عضلات أشعث في إزار، فرده مرتين ثم أمر برجمه فرجم، ثم قال بعد ذلك: \"أوَ كلما نفّرنا (^٣) غازيًا في\n⦗٣٢٤⦘ سبيل الله تَخَلَّفَ أَحَدُكُم، يَنِبُّ [أحدكم] نَبِيْبَ التيس (^٤)، يَمْنح إحداهن الكُثْبَةَ من اللبن، إن الله *﷿* لا يُمْكِنِّي من أَحَدِكم إلّا نَكَّلْتُه -وربما قال: \"جعلته نَكَالًا (^٥) \"-.\nقال سماك: فذكرت ذلك لسعيد بن جبير، فقال: \"رده النبي ﷺ أربع مرات\" (^٦).\nوقال: الكُثْبَةُ: اللبن القليل (^٧).\nرواه غُنْدَر عن شعبة عن سماك [و] قال: يَهُبُّ هَبِيْبَ التيس (^٨)، يمنح الكُثْبة من اللبن (^٩) / (^١٠).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم الليثي.\n(^٣) الضبط من (ل).\n(^٤) النَّبِيبُ: صوت التيس عند السِّفاد. [لسان العرب (١٤/ ١٠) مادة / نبب].\n(^٥) يقال: نكَّل به إذا جعله نَكالًا وعِبرة لغيره. ويقال: نكَّلت بفلان إذا عاقبته في جُرم أَجرمه عُقوبة تُنَكِّل غيرَه عن ارتكاب مثله. [لسان العرب (١٤/ ٢٨٧) مادة /نكل].\n(^٦) أخرجه مسلم من طريق غُنْدَر عن شعبة به. [الحدود / باب من اعترف على نفسه بالزنى /ح ١٨ (٣/ ١٣١٩)]. وفيه: \"قال: فحدثته سعيد بن جبير … \" ولم يسم القائل.\n(^٧) هذا التفسير من سماك. ساقه أبو داود في \"سننه\" [برقم (٤٤٢٤)] بإسناده إلى خالد بن عبد الرحمن، قال: قال شعبة: فسألت سماكًا عن الكثبة، فقال: اللبن القليل.\n(^٨) يقال: هَبَّ التيس يَهِبُّ هَبِيْبًا إذا هاجَ ونَبَّ للسِّفاد. [لسان العرب (١٥/ ١٢) مادة / هبب].\n(^٩) أخرجه الإمام أحمد في \"المسند\" [٥/ ١٠٣] عنه، ومسلم عن محمد بن المثنى وابن بشار كلاهما عنه [الموضع السابق]. ولفظه عندهما: \"ينب نبيب التيس\". وأخرجه أبو داود [برقم / ٤٤٢٣]، والنسائي في \"الكبرى\" [برقم / ٧١٨٢] من طريق غندر مختصرًا ليس فيه هذه اللفظة.\n(^١٠) (ل ٥/ ١٤٠/ ب).","vol":"13","page":323},{"text":"٦٧٠٨ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير (^١)، قال: حدثنا شعبة ح وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة، عن سِمَاك بن حرب، قال: سمعت جابر بن سَمُرة يقول: شهدت رسول الله ﷺ ردَّ ماعزًا مرتين، وشهدت رسول الله ﷺ حين رجم ماعز بن مالك، رجل قصير ذو (^٣) عَضَلات، فلما فرغ من رجمه قال: \"كلما نفرنا غازين في سبيل الله تخلَّف أحدكم يَنِبُّ نَبِيْبَ التيس يمنح إحداهن الكُثْبة، أما إنّ الله لم يُمْكِنِّي من أحد منهم إلّا نكَّلْته -أو جعلته نَكالًا-\".\nكذا قال غندر وشبابة (^٤): [مرتين].\n[و] قال وهب [في حديثه]: فرده (^٥) مرتين ثم أمر برجمه. ثم ذكر الحديث *بنحوه* (^٦).\nورواه أبو عامر (^٧) فقال: \"مرتين أو ثلاثًا\".\n_________\n(^١) ابن حازم الأزدي.\n(^٢) الطيالسي. ولم أجد الحديث في مسنده.\n(^٣) في الأصل (ذا) والمثبت من (ل):.\n(^٤) ابن سوَّار المدائني.\n(^٥) في (ل): رده.\n(^٦) كأن أبا عوانة لما جمع إسناد وهب بن جرير وأبي داود ساق لفظ أبي داود، ونبه هنا على لفظ وهب.\n(^٧) العَقَدي، اسمه: عبد الملك بن عمرو.","vol":"13","page":325},{"text":"٦٧٠٩ - حدثنا أَبو داود الحراني، قال: حدثنا محمد بن سليمان (^١)، قال: حدثنا أَبو عوانة (^٢) ح وحدثنا أَبو داود السِّجْزي (^٣)، قال: حدثنا مُسَدَّد (^٤)، قال: حدثنا أَبو عوانة، عن سِمَاك بن حرب، عن جابر بن سَمُرة قال: رأيت ماعز بن مالك حين جئ به إلى رسول الله ﷺ رجل في قميص ليس عليه رداء، فشهد على نفسه أربع مرات أنه* قال* قد زنى. فقال رسول الله ﷺ: \"فلعلك؟ \". [فـ]ـقال: لا، والله، إنه قد زنى [الأَخِر]. / (^٥) قال: فرجمه.\nزاد مسدَّد: فرجمه، ثم خطب فقال: \"ألَا، كُلَّما نفرنا في سبيل الله خَلَفَ أَحَدُهُم له نَبِيْبٌ كنَبِيْبِ التيس يمنح إحداهن الكُثْبَة، أما إن الله لم يُمْكِنِّي من أحد منهم إلّا نكلته (^٦) عنهن\" (^٧).\n_________\n(^١) ابن حبيب الأسدي. لُوَيْن.\n(^٢) الوضاح بن عبد الله اليشكري.\n(^٣) سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب رجم ماعز بن مالك / ح ٤٤٢٢ (٤/ ٥٧٧)]. وفيه: \"فلعلك قبلتها\"؟\n(^٤) ابن مُسَرْهَد الأسدي.\n(^٥) (ل ٥/ ١٤١ / أ).\n(^٦) في (ل): أنكله.\n(^٧) أخرجه مسلم من طريق أبي عوانة به. [الموضع الأول / ح ١٧].","vol":"13","page":326},{"text":"٦٧١٠ - حدثنا هلال بن العلاء (^١)، قال: حدثنا حسين بن\n⦗٣٢٧⦘ عياش (^٢)، قال: حدثنا زهير بن معاوية (^٣)، عن سِمَاك بن حرب، قال: حدثني جابر بن سَمُرة قال: أتى ماعز بن مالك رجل قصير في إزار ما عليه رداء وأنا أنظر إليه، ورسول الله ﷺ على وسادة على يساره. -قال: وبيني وبينه القوم- فكلمه وما أدري ما يكلمه به، وأنا أنظر، ثم قال: \"اذهبوا به\"، فانطُلِق به، ثم قال: \"ردوه\"، فرُد، فكلمه، ثم قال: \"اذهبوا به فارجموه\". ثم قام فخطب، وأنا أسمع، فقال: \"أكلما نفرنا في سبيل الله خلف أَحدكم له نَبِيْتٌ كنَبِيْبِ التيس يمنح إحداهن الكُثْبة، أما والله لا أقدر على أحد منهم -أو لا أُوتَي بأحد منهم- إلّا نكَّلت به\" (^٤).\n_________\n(^١) ابن هلال الباهلي.\n(^٢) ابن حازم السلمي.\n(^٣) ابن حُدَيْج الجعفي.\n(^٤) أخرجه مسلم [كما تقدم في الطريق السابقة] من طريق أبي عوانة عن سماك به. وفيه أنه اعترف أربع مرات.","vol":"13","page":326},{"text":"٦٧١١ - حدثنا أَبو داود الحراني، قال: حدثنا الحسن بن محمد (^١)، قال: حدثنا زهير، بإسناده: أُتي رسول الله ﷺ بماعز بن مالك، رجل قصير، في إزار ليس عليه رداء، فقال له رسول الله ﷺ: \"أحق ما بلغني عنك يا ماعز! أنك وقعت على وليدة بني فلان؟ \" قال. فاعترف أربع مرات، / (^٢) مرتين مرتين،\n⦗٣٢٨⦘ فرجمه (^٣).\nقال الحسن: أملى علينا زهير من رقعة.\n_________\n(^١) ابن أَعْيَن الجزري.\n(^٢) (ل ٥/ ١٤١ /ب).\n(^٣) أخرجه مسلم من طريق سماك باللفظ المتقدم. وليس فيه: مرتين مرتين. ويشهد لذكر -مرتين مرتين- حديث ابن عباس. [يأتي برقم / ٦٧١٦].","vol":"13","page":327},{"text":"٦٧١٢ - حدثنا إسحاق [بن إبراهيم] * الدَّبَري *، قال: قرأنا على عبد الرزاق (^١)، عن إسرائيل بن يونس (^٢)، عن سِمَاك قال: سمع جابر بن سَمُرة يقول: أتي رسول الله ﷺ بماعز بن مالك، رجل قصير، في إزار ما عليه رداء، [قال:] \"ورسول الله ﷺ متكئ على وسادة على يساره، فكلمه، وما أدري ما يكلمه، وأنا بعيد، بينه وبين القوم … \" - وذكر الحديث.\n_________\n(^١) الحديث في \"مصنفه\" [الطلاق / باب الرجم والإحصان /ح ١٣٣٤٣ (٧/ ٣٢٤)].\nوجاء الإسناد فيه هكذا: عن إسرائيل عن يونس. وهو خطأ مطبعي.\n(^٢) ابن أبي إسحاق السَّبِيعي.","vol":"13","page":328},{"text":"٦٧١٣ - حدثنا إبراهيم بن خُرَّزاذ (^١)، قال: حدثنا أحمد بن حنبل (^٢)، قال: حدثنا عبد الرزاق، قال: حدثنا (^٣) إسرائيل، بإسناده نحوه.\n_________\n(^١) الأنطاكي، كما نسبه المؤلف في غير هذا الإسناد، ولم أقف له على ترجمة.\n(^٢) الحديث في \"مسنده\" [٥/ ٨٦ وَ٨٧].\n(^٣) في (ل): أخبرنا.","vol":"13","page":328},{"text":"٦٧١٤ - حدثنا عباس بن محمد الدُّوري، قال: حدثنا إسحاق بن منصور* السَّلُولي * (^١)، قال: حدثنا إسرائيل، عن سِمَاك بن حرب، عن جابر\n⦗٣٢٩⦘ ابن سَمُرة قال: \"رأيت النبي ﷺ متكئًا على وسادة على يساره\" (^٢).\n_________\n(^١) -بفتح المهملة [كذا في \"التقريب\" (٣٨٥)]- مولاهم.\n(^٢) حديث إسرائيل بن يونس عن سماك أخرجه الإمام أحمد كما تقدم في الطريق السابقة. وأخرجه الدارمي [الحدود / باب الاعتراف بالزنا / ح ٢٣١٦ (٢/ ٢٣١)]. عن عبيد الله بن موسى عنه.","vol":"13","page":328},{"text":"٦٧١٥ - حدثنا أَبو بكر الصَّغَاني، قال: حدثنا سعيد بن منصور (^١) ح وحدثنا أَبو داود الحراني، قال: حدثنا أَبو الوليد (^٢) ح وحدثنا فَضْلَك الرازي (^٣)، قال: حدثنا قتيبة بن سعيد (^٤)، قالوا: حدثنا أَبو عوانة، عن سِمَاك بن حرب، عن سعيد بن جبير (^٥)، عن ابن عباس قال: لقي رسول الله ﷺ ماعز بن مالك فقال: \"حقًّا ما بلغني عنك\"؟ قال: وما بلغك عني؟ قال: \"بلغني أنك وقعت على جاربة بني فلان\". قال: نعم. قال: فردده (^٦) حتى أقر أربع مرات / (^٧) -[أو] شهد أربع شهادات- ثم أمر به فرجم (^٨).\n_________\n(^١) ابن شعبة الخرساني.\n(^٢) هشام بن عبد الملك الطيالسي. وجاء هذا الإسناد في (ل): قبل إسناد سعيد بن منصور.\n(^٣) الفضل بن العباس.\n(^٤) ابن جميل الثقفي.\n(^٥) ابن هشام الأسدي مولاهم.\n(^٦) في (ل): فرده.\n(^٧) (ل ٥/ ١٤١/ ب).\n(^٨) أخرجه مسلم عن قتيبة بن سعيد به. الحدود / باب من اعترف على نفسه =\n⦗٣٣٠⦘ = بالزنى / ح ١٩ (٣/ ١٣٢٠)]. وليس فيه -من طريق قتيبة- أن النبي ﷺ ردده. وإنما قال: \"فشهد أربع شهادات، ثم أمر به فرجم\".","vol":"13","page":329},{"text":"٦٧١٦ - حدثنا هلال بن العلاء، قال: حدثنا الحسين بن عياش، قال: حدثنا زهير (^١)، قال: حدثنا سِمَاك، قال: حدثني سعيد بن جبير، عن ابن عباس قال: قال رسول الله ﷺ: \"حق ما بلغني عنك يا ماعز، بأنك (^٢) وقعت على وليدة بني فلان\"؟ قال: نعم، *قال: * فاعترف أربع مرات، مرتين مرتين، فرجمه (^٣).\n_________\n(^١) ابن معاوية الجعفي.\n(^٢) في (ل): أنك.\n(^٣) أخرجه مسلم [الموضع السابق] من طريق سماك به. وليس عنده: مرتين مرتين. وأخرجه بذكر الاعتراف مرتين مرتين عبد الرزاق [الطلاق / باب الرجم والإحصان / ح ١٣٣٤٤ (٧/ ٤٢٤)] عن إسرائيل بن يونس. وأبو داود [الحدود / باب رجم ماعز بن مالك / ح ٤٤٢٦ (٤/ ٥٧٩)] من طريق إسرائيل عن سماك به.","vol":"13","page":330},{"text":"<span data-type='title' id=toc-977>باب [بيان] إباحة الرجم بالعظام والمدر والخزف، والمرجوم منتصب لمن يرجمه من غير أن يحفر له، والدليل على أن الإمام يجب عليه أن لا يرجم المقر على نفسه بالزنى حتى يسأل عن عقله.</span>","vol":"13","page":331},{"text":"٦٧١٧ - حدثنا سليمان بن سيف الحراني و[أَبو بكر بن إسحاق] الصَّغَاني (^١)، قالا: حدثنا عارِم بن الفضل (^٢)، قال: حدثنا يزيد بن زُرَيْع (^٣)، قال: حدثني (^٤) داود بن أبي هند (^٥)، عن أبي نَضْرة (^٦)، عن أبي سعيد الخدري أن ماعز بن مالك أَتى النبي ﷺ، فقال: إنّي أصبت فاحشة، فرَدَّدَه مرارًا، فسأل قومه: \"به بأس؟ \"، فقيل ما به بأس، إلّا أنه أتى أمرًا لا يراه يخرجه منه إلّا أن يقام الحدُّ عليه، فأمرنا فانطلقنا به إلى بقيع الغرقد، قال: فلم نزل نحفر له -كذا قال عارم- ولم نُوْثِقْه، قال:\n⦗٣٣٢⦘ فرميناه بخَزَف وعظام وجَنْدَل (^٧)، فاشتكاه فسعى واشتدنا (^٨) خلفه، قال: فأتى الحرة فانتصب لنا فرميناه بجلاميدها حتى سكت. / (^٩) قال: فقام النبي ﷺ من العشي، فحمد الله وأثنى عليه، ثم قال: \"أما بعد: فما بال أقوام إذا غزونا تخلَّف أحدُهم في عيالنا، له نَبِيْبٌ كنبيب التيس، ألا إنّ عليَّ أنْ لا أُوتى بأحد فعل ذلك إلّا نَكَّلْت به\"، قال: ثم نزل، لم يسبه ولم يستغفر له (^١٠).\nوهذا لفظ أبي داود.\n* كذا يقول عارم: فلم نزل نحفر* (^١١).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هو محمد بن الفضل السدوسي، أَبو النعمان البصري. وعارم لقبه.\n(^٣) البصري.\n(^٤) في (ل): حدثنا.\n(^٥) القشيري مولاهم البصري.\n(^٦) -بنون ومعجمة ساكنة- المنذر بن مالك بن قُطَعة -[كذا في \"التقريب\" (٦٨٩٠)]- العبدي البصري.\n(^٧) الخزف -بفتح المعجمة والزاي وبالفاء- الآنية التي تتخذ من الطين المشوي. وكأن المراد ما تكسَّر منها. قاله ابن حجر في \"الفتح\" [١٢/ ١٢٧].\nوالجندل: الحجارة. [لسان العرب (٢/ ٣٨٢) مادة / جندل].\n(^٨) كذا في النسختين بدال واحدة. قال ابن الأثير: وفي حديث أُحُد: \"حتى رأيت النساء يشْتَدِدْنَ في الجبل\" أي: يَعْدون. وجاء في بعض ألفاظه: \"يشتدن\" بدال واحدة، وهو قبيح في اللغة، كثيرًا ما يجيء أمثالها في كتب الحديث. أهـ. ثم ذكر تخريجه على لغة بعض العرب. [ينظر: النهاية في غريب الحديث (٢/ ٤٥٢)].\n(^٩) (ل ٥/ ١٤٢ / ب).\n(^١٠) أخرجه مسلم من طريق بهز عن يزيد بن زريع به. [الحدود / باب من اعترف على نفسه بالزنى / ح ٢١ (٣/ ١٣٢١)] ولم يسق المتن. وإنما قال: بمثل معناه، يعني حديث عبد الأعلى عن داود. وفي حديث عبد الأعلى عن داود: \"فما أوثقناه ولا حفرنا له\".\n(^١١) هذا استنكار من أبي عوانة، إذ لم يقله غير عارم في هذا الحديث.","vol":"13","page":331},{"text":"٦٧١٨ - حدثنا محمد بن الليث (^١)، قال: حدثنا عبدان (^٢)، قال: حدثنا، يزيد بن زُريع، بإسناده نحوه.\n_________\n(^١) المروزي.\n(^٢) وهو عبد الله بن عثمان بن جَبَلة -بفتح الجيم والموحدة [كذا في \"التقريب\" (٣٤٦٥)]- أَبو عبد الرحمن المروزي. وعبدان لقبه.","vol":"13","page":333},{"text":"٦٧١٩ - حدثنا أَبو داود السِّجْزي (^١)، قال: حدثنا أَبو كامل (^٢)، قال: حدثنا يزيد بن زُريع [ح] قال (^٣): وحدثنا أحمد بن منيع (^٤)، عن يحيى بن زكريا بن أبي زائدة (^٥)، عن داود، عن أبي نَضْرة، عن أبي سعيد الخدري قال: \"لما أمر النبي ﷺ برجم ماعز بن مالك خرجنا به إلى البقيع، فوالله ما أوثقناه ولا حفرنا له، ولكنه قام لنا\".\nهذا لفظ يحيى * بن زكريا.*\nزاد أَبو كامل: \"فرميناه بالعظام والمَدَر (^٦) والخَزَف، فاشْتَدَّ (^٧)\n⦗٣٣٤⦘ واشْتَدنا (^٨) خَلْفَه حتى أتى عُرْضَ (^٩) الحَرَّةِ فانتصب لنا، فرميناه بجلاميد الحرة حتى سكت، قال: فما سبه ولا استغفر له\".\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب رجم ماعز بن مالك / ح ٤٤٣١ (٤/ ٥٨٢)].\n(^٢) فضيل بن حسين بن طلحة الجَحْدَري.\n(^٣) أَبو داود.\n(^٤) ابن عبد الرحمن البغوي، أَبو جعفر الأصم.\n(^٥) الهمْداني -بسكون الميم. كذا في \"التقريب\"- أَبو سعيد الكوفي.\n(^٦) قطع الطين. [المصباح المنير (مادة / مدر)].\n(^٧) الشَّدُّ: العَدْوُ، والفعل؛ اشْتَدَّ، أي: عدا. [لسان العرب (٧/ ٥٥) مادة / شدد].\n(^٨) كذا في النسختين. وفي سنن أبي داود بدالين: \"واشتَدَدْنا\".\n(^٩) -بضم أوله- أي: ناحية. [لسان العرب (٩/ ١٤٢) مادة: عرض].","vol":"13","page":333},{"text":"٦٧٢٠ - [حدثنا محمد بن هارون الفلاس (^١)، حدثنا سُرَيج (^٢) بن يونس (^٣) أَبو الحارث، حدثنا يحيى بن أبي زائدة، عن داود بن أبي هند، عن أبي نضرة، عن أبي سعيد الخدري، قال: \"أمرنا رسول الله ﷺ برجم ماعز بن مالك، فأخرجنا (^٤) به إلى البقيع، فوالله ما حفرنا له وما أوثقناه، ولكن قام لنا، فرجمناه بالعظام والخزف، فخرج يشتد فانتصب لنا في عرض بعض الحرة / (^٥)، فرميناه بجلاميد الجندل حتى سكت\" (^٦)] (^٧).\n_________\n(^١) -بفتح الفاء والتشديد وآخره سين مهملة. كذا في \"توضيح المشتبه\" [٧/ ١٣٣]- أَبو جعفر المخَرِّمي.\n(^٢) بمهملة وجيم. كذا في \"المشتبه\" [ص / ٣٩٥].\n(^٣) ابن إبراهيم البغدادي.\n(^٤) كذا في النسخة.\n(^٥) (ل ٥/ ١٤٣/أ).\n(^٦) أخرجه مسلم عن سريج بن يونس به، دون سياق متنه. [الموضع الأول].\n(^٧) هذا الحديث زيادة من (ل): وينظر: [إتحاف المهرة (٥/ ٤٢٣) ح ٥٦٩٥].","vol":"13","page":334},{"text":"٦٧٢١ - حدثنا علي بن عثمان النُّفَيْلي الحراني، قال: حدثنا بكر بن\n⦗٣٣٥⦘ خلف (^١) قال: حدثنا عبد الأعلى (^٢)، قال: حدثنا داود بن أبي هند، عن أبي نَضْرة، عن أبي سعيد الخدري قال: جاء ماعز بن مالك الأسلمي إلى رسول الله ﷺ، فقال: إني أصبت فاحشة فأقم عليَّ الحدَّ، فردَّدَه النبي ﷺ مرارًا، ثم سأل قومه: \"هل به بأس؟ \". فقالوا (^٣): لا، [والله] ما به بأس، إلّا أنه أصاب شيئًا يرى أنه لا يخرجه منه إلّا أن يقام عليه الحدُّ، قال: فرجع إلى رسول الله ﷺ، قال: فأَمَرَنا به رسول الله ﷺ أن نرجمه، فانطلقنا به إلى بقيع الغرقد، فانتصب لنا فرميناه بالحجارة والعظام، ثم انطلق يسعى، وسعينا خلفه حتى انتهينا إلى الحرة، فانتصب لنا، فما أوثقناه ولا حفرنا له، فرميناه بجلاميد -أو ذكر خَزَفًا (^٤)، *و* الشك من أبي بشر (^٥) - حتى سكت. ثم قام رسول الله ﷺ فخطبنا فقال: \"ما بال أقوام كلما انطلقنا غزاةً في سبيل الله تخلَّف رجل في عيالنا له نبيب كنبيب التيس، عليَّ أنْ لا أُوتى برجل فعل ذلك إلا نكَّلت (^٦) به\"، فما سبه\n⦗٣٣٦⦘ ولا استغفر له (^٧).\n_________\n(^١) أَبو بشر البصري.\n(^٢) ابن عبد الأعلى السامي.\n(^٣) في الأصل: فقال. والمثبت من (ل):.\n(^٤) في (ل): خزف.\n(^٥) بكر بن خلف. شيخ شيخ المصنف في الإسناد.\n(^٦) في (ل): تكلمت.\n(^٧) أخرجه مسلم من طريق عبد الأعلى به. [الموضع الأول /ح ٢٠ (٣/ ١٣٢٠)].","vol":"13","page":334},{"text":"٦٧٢٢ - حدثنا محمد بن عبيد بن عتبة الكوفي، قال: حدثنا (هاشم) (^١) بن عبد الواحد الجشّاش (^٢)، قال: حدثنا يزيد بن عبد العزيز (^٣)، عن داود بن أبي هند، عن أبي نَضْرة، عن أبي سعيد قال: \"أتى ماعز بن مالك النبي ﷺ … \" فذكر نحو حديث يزيد بن زريع / (^٤).\n_________\n(^١) هكذا سماه البخاري في \"التاريخ الكبير\" [٨/ ٢٣٤]، وابن أبي حاتم، ابن حبان، الذهبي. ولم يذكروا في اسمه خلاف ذلك. ووقع في النسختين وفي إتحاف المهرة [٥/ ٤٢٤]: هشام!\n(^٢) -بفتح الجيم، والشين المعجمة المشدودة، وبعد الألف معجمة أخرى [كذا في \"توضيح المشتبه\" (٢/ ٣٦١)]- القيسي، أَبو بشر الكوفي. قال أَبو حاتم: صدوق.\n[الجرح والتعديل (٩/ ١٠٦)]. وذكره ابن حبان في \"الثقات\" [٩/ ٢٤٢].\n(^٣) ابن سِياه -بكسر المهملة وبعدها تحتانية [كذا في \"التقريب\" (٧٧٤٩) - الأسدي، أَبو عبد الله الكوفي.\n(^٤) (ل ٥/ ١٤٣ /ب).","vol":"13","page":336},{"text":"٦٧٢٣ - أخبرنا محمد بن يحيى (^١)، وحدثنا سعيد بن سليمان (^٢)، قال: حدثنا هُشيم (^٣)، أخبرنا داود، عن أبي نَضْرة، عن أبي\n⦗٣٣٧⦘ سعيد (^٤)، بنحوه.\n_________\n(^١) الذهلي.\n(^٢) الضبي.\n(^٣) ابن بَشير السلمي.\n(^٤) في (ل): … عن أبي نضرة، عن جابر بن عبد الله قال: جاء ماعز بن مالك إلى النبي ﷺ فذكر أنه أصاب فاحشة. فرده مرارًا. ثم أمرنا أن نرجمه.\nقال: وحدثنا سعيد، حدثنا هشيم، عن داود، عن أبي نضرة، عن أبي سعيد نحوه.","vol":"13","page":336},{"text":"٦٧٢٤ - ز- وعن سعيد، حدثنا هُشيم، عن داود، عن أبي نَضْرة، عن جابر (^١)، نحوه.\nقال محمد بن يحيى: وهما محفوظان عن جابر وأبي سعيد.\n_________\n(^١) ابن عبد الله. وتقدم حديثه في قصة ماعز. [برقم (٦٧٠٢) وما بعده] من غير هذا الوجه. وعزاه في \"إتحاف المهرة\" [٥/ ٤٢٤] من هذا الوجه إلى أبي عوانة وحده.","vol":"13","page":337},{"text":"٦٧٢٥ - حدثنا السَّرِي بن يحيى [أبو عبيدة] الكوفي، قال: حدثنا أَبو بكر بن أبي شيبة (^١)، قال: حدثنا معاوية بن هشام (^٢)، قال: حدثنا سفيان (^٣)، عن داود [بن أبي هند]، عن أبي نَضْرة، عن أبي سعيد قال: \"جاء ماعز بن مالك إلى النبي ﷺ فقال: إني * قد * زنيت … \" وذكر الحديث، [و] قال: \"فاعترف بالزنى ثلاث مرات\" (^٤).\n_________\n(^١) عبد الله بن محمد بن إبراهيم. والحديث في \"مصنفه\" [الحدود/ باب في الزاني كم مرة يُرد … / ح ٨ (٦/ ٥٥٢)].\n(^٢) القَصَّار، أَبو الحسن الكوفي.\n(^٣) ابن سعيد الثوري.\n(^٤) أخرجه مسلم [الموضع الأول] عن أبي بكر بن أبي شيبة به، دون سياق متنه، إلا أنه نبه على أن في حديث سفيان: فاعترف بالزنى ثلاث مرات.","vol":"13","page":337},{"text":"٦٧٢٦ - حدثنا أَبو داود السِّجْزي (^١)، قال: حدثنا مُؤمَّل بن هشام (^٢)، قال: حدثنا إسماعيل (^٣)، عن الجُرَيْري (^٤)، عن أبي نَضْرة -في قصة ماعز- قال: \"فذهبوا * به * يستغفرون له فنهاهم. فإذا (^٥) هو رجل أصاب ذنبًا. حسيبه الله\" (^٦).\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب رجم ماعز بن مالك /ح ٤٤٣٢ (٤/ ٥٨٣)]. ووقع في (ل): السجستاني.\n(^٢) اليَشْكُري -بتحتانية ومعجمة [كذا في \"التقريب\" (٧٠٣٣)]- أَبو هشام البصري.\n(^٣) ابن إبراهيم بن مِقْسَم الأسدي مولاهم، أَبو بشر البصري، المعروف بابن علية.\n(^٤) سعيد بن إياس.\n(^٥) في (ل): قال.\n(^٦) إسناده صحيح، وإسماعيل بن علية ممن سمع من الجريري قبل اختلاطه، إلا أنه مرسل.","vol":"13","page":338},{"text":"<span data-type='title' id=toc-978>باب بيان الإباحة للإمام أن يصلى على * الزانية* المرجومة، والنهي عن رجمها وهي حبلى، وحَظْر رجمها قبل أن يَطْعَم ولدُها إلا أن يكون من يَكْفَل صبيَّها، والدليل على أن توبة الزانية والزاني الرجم، وبيان الأمر برجمهما في حفيرة (^١) تحفر لهما إلى صدرهما، والإباحة للإمام ترك رجمهما إذا أقَرَّا على أنفسهما دون أربع مرات.</span>\n_________\n(^١) في (ل): حفرة.","vol":"13","page":339},{"text":"٦٧٢٧ - حدثنا يونس بن حبيب وعمار بن رجاء (^١)، قالا: حدثنا أَبو داود (^٢) قال: حدثنا هشام / (^٣) الدَّسْتوائي، قال: حدثنا يحيى بن أبي كثير (^٤)، عن أبي قلابة (^٥)، عن أبي المُهَلَّب (^٦)، عن عمران بن حصين: أنَّ امرأة من جهينة أتت النبي ﷺ وقد زنت. فقالت: إنها زنت، وإنها حبلى. فدعا وليها، فقال: \"أحسن إليها. فإذا وضعت فأتني بها\".\n⦗٣٤٠⦘ ففعل، فجاء بها، فشُكَّت عليها ثيابُها ثم أمر بها فرجمت، ثم صلى عليها، فقال عمر: تصلي عليها وقد رجمتها؟ قال: \"لقد تابت توبة لو كانت بين سبعين من أهل المدينة لوسعتهم، وهل وجدت أفضل من أن جادت بنفسها لله * تعالى*\" (^٧).\n_________\n(^١) التغلبي.\n(^٢) الطيالسي. والحديث في \"مسنده\" [ح ٨٤٨].\n(^٣) (ل ٥/ ١٤٤ / أ).\n(^٤) الطائي مولاهم.\n(^٥) عبد الله بن زيد بن عمرو الجرمي البصري.\n(^٦) الجَرْمي البصري، عم أَبي قلابة، مختلف في اسمه.\n(^٧) أخرجه مسلم من طريق الدستوائي به. [الحدود / باب من اعترف على نفسه بالزنى /ح ٢٤ (٣/ ١٣٢٤)].","vol":"13","page":339},{"text":"٦٧٢٨ - حدثنا علي بن حرب [الطائي] ومحمد بن يحيى (^١)، قالا: حدثنا وهب بن جرير (^٢)، قال: حدثنا هشام الدَّسْتوائي، عن يحيى بن أبي كثير أن أبا قلابة حدثه أن أبا المهلب حدثه عن عمران بن حصين: أنَّ امرأة أتت النبي ﷺ وهي حبلى من الزنى، فقالت: إني أصبت ذنبًا فأقمه عليَّ، فدعا وليها، فقال: \"اذهب بها فأحسن إليها، فإذا وضعت فأتني بها\". ففعل، فأمر بها فشُكَّت عليها ثيابُها، ثم أمر بها فرجمت، ثم صلى عليها، ثم قال: \"لقد تابت توبة لو قسمت بين أهل المدينة قُبلت منهم، وهل وجدت أفضل من أن جادت بنفسها\".\n_________\n(^١) الذهلي.\n(^٢) ابن حازم الأزدي.","vol":"13","page":340},{"text":"٦٧٢٩ - حدثنا ابن الجنيد (^١)، قال: حدثنا عبد الوهاب بن\n⦗٣٤١⦘ عطاء (^٢)، قال: حدثنا هشام الدستوائي، بإسناده، مثله (^٣).\n_________\n(^١) محمد بن أحمد ابن الجنيد.\n(^٢) الخفاف.\n(^٣) في (ل): نحوه.","vol":"13","page":340},{"text":"٦٧٣٠ - *و* حدثنا الصائغ (^١) -بمكة- قال: حدثنا عَفَّان (^٢)، قال: حدثنا أبان (^٣) عن يحيى، بمثله (^٤).\n_________\n(^١) جعفر بن محمد بن شاكر.\n(^٢) ابن مسلم بن عبد الله الصفار.\n(^٣) ابن يزيد العطار.\n(^٤) أخرجه مسلم من طريق عفان به. [الموضع الأول]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":341},{"text":"٦٧٣١ - حدثنا *عباس* الدُّوري، قال: حدثنا هارون بن إسماعيل (^١)، قال: حدثنا علي بن المبارك (^٢)، قال: حدثنا يحيى بن أبي كثير / (^٣) قال: حدثني أَبو قلابة، بإسناده بمثله، إلى قوله: \"ثم صلى عليها\".\n_________\n(^١) الخَزَّاز -بمعجمات- أَبو الحسن البصري. [كذا في \"التقريب\" (٧٢٢٢)].\n(^٢) الهُنَائي البصري.\n(^٣) (ل ٥/ ١٤٤ / ب).","vol":"13","page":341},{"text":"٦٧٣٢ - حدثنا العباس بن عبد الله التَّرْقُفي (^١) وعباس بن محمد\n⦗٣٤٢⦘ الدُّوري ومحمد بن مسلم (^٢) ومحمد بن نَصْر بن الحجاج المروزي، قالوا: حدثنا يحيى بن يعلى بن الحارث المُحَارِبي (^٣)، قال: حدثنا أبي (^٤)، قال: حدثنا غيلان بن جامع المُحَارِبي (^٥)، عن علقمة بن مَرْثَد (^٦)، عن سليمان بن بُرَيْدة (^٧)، عن أبيه بريدة، قال: جاء ماعز بن مالك إلى النبي ﷺ، فقال: يا رسول الله طهرني. فقال: \"ويحك ارجع، فاستغفر الله وتب إليه\". قال: فرجع غير بعيد ثم جاء، فقال: يا رسول الله طهرني. فقال رسول الله (^٨) ﷺ: \"ويحك ارجع فاستغفر الله وتب إليه.\" *قال: * فرجع غير بعيد ثم جاء، فقال: يا رسول الله طهرني، فقال: \"ويحك ارجع فاستغفر الله وتب إليه\". فرجع غير بعيد، ثم جاء، فقال: يا رسول الله طهرني. -حتى إذا كانت الرابعة- فقال رسول الله (^٩) ﷺ:\n⦗٣٤٣⦘ \"مم (^١٠) أطهرُك؟ \" فقال: من الزنى. فسأل النبي ﷺ: \"أبه جنون\"؟ فأخبر أنه ليس بمجنون. فقال: \"أشرب خمرًا\"؟ فقام رجل فاستنكهه، فلم يجد منه ريح خمر. فقال [له] النبي ﷺ: \"أزنيت أنت؟ \" قال: نعم، فأمر به فرجم، فكان الناس فيه فرقتين، قائل يقول: لقد هلك ماعز على أسوء عمله، لقد أحاطت [به] خطيئتُه. وقائل يقول: ما توبة أفضل من توبة ماعز، من أن جاء إلى رسول الله ﷺ فوضع يده في يده ثم قال: اقتلني / (^١١) بالحجارة. قال: فلبثوا بذلك يومين أو ثلاثة. ثم جاء النبي ﷺ وهم جلوس، فسلَّم ثم جلس. فقال: \"استغفروا لماعز بن مالك\". قال: فقالوا: غفر الله لماعز بن مالك. قال: فقال النبي ﷺ: \"لقد تاب توبة لو قسمت بين أُمَّةٍ لوسعتهم\".\nقال: ثم جاءتـ[ـه] امرأة من غامد من الأزد فقالت: يا رسول الله طهرني. فقال: \"ويحك ارجعي فاستغفري الله وتوبي إليه.\" فقالت لعلك تريد أن ترددني كما رددت ماعزا. قال: \"وما ذاك\"؟ قالت: إنها حبلى من الزنى. فقال (^١٢): \"أثيب أنت\"؟ قالت: نعم، قال: \"إذًا لا نرجمك حتى تضعي ما في بطنك \" قال: فكفلها رجلٌ من الأنصار حتى\n⦗٣٤٤⦘ وضعت، فأَتى النبي ﷺ فقال: لقد (^١٣) وضعت الغامدية. فقال: \"إذًا لا نرجمها وندع ولدها صغيرًا ليس له من يرضعه\". فقام رجل من الأنصار فقال: إليَّ رضاعه يا نبي الله، فرجمها (^١٤).\n_________\n(^١) -بفتح المثناة، وسكون الراء، وضم القاف، بعدها هاء [كذا في \"التقريب\" (٣١٧٢)]- وهو العباس بن عبد الله بن أبي عيسى الواسطي.\n(^٢) ابن عثمان الرازي- ابن واره.\n(^٣) -بضم الميم، وفتح الحاء المهملة، بعدها الألف، وفي آخرها الراء المكسورة. كذا في \"الأنساب\" [٥/ ٢٠٧]- الكوفي.\n(^٤) يعلى بن الحارث المحاربي الكوفي.\n(^٥) أَبو عبد الله الكوفي. واسم جده: أشعث.\n(^٦) -بفتح الميم، وسكون الراء، بعدها مثلثة [كذا في \"التقريب\" (٤٦٨٢)]- الحضرمي.\n(^٧) ابن الحُصَيْب الأسلمي.\n(^٨) في (ل): النبي.\n(^٩) في (ل): فقال له النبي.\n(^١٠) [في الأصل: (مما). وما أثبته من (ل)].\n(^١١) (ل ٥/ / ١٤٥/ أ).\n(^١٢) في (ل): قال.\n(^١٣) في (ل): قد.\n(^١٤) أخرجه مسلم من طريق يحيى بن يعلى به. [الحدود / باب من اعترف على نفسه بالزنى /ح ٢٢ (٣/ ١٣٢١)]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":341},{"text":"٦٧٣٣ - حدثنا ابن الجنيد الدَّقَّاق (^١)، قال: حدثنا أَبو أحمد الزبيري (^٢)، قال: حدثنا بَشير بن مُهاجر (^٣)، قال: حدثنا عبد الله بن بُريدة (^٤)، عن أبيه قال: \"جاء ماعز بن مالك (^٥) إلى النبي ﷺ فاعترف\n⦗٣٤٥⦘ بالزنى فرده، ثم جاء فاعترف بالزنى فرده، ثم جاء فاعترف بالزنى فرده، فأمر (^٦) به فحفر [ت] له حفرة إلى صدره، ثم رجمه وصلى عليه\" (^٧).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) محمد بن عبد الله بن الزبير الكوفي.\n(^٣) الكوفي الغَنَوي -بالمعجمة والنون- وبشير -بفتح أوله [كذا في \"التقريب\" (٧٢٣)]- وثقه ابن معين والعجلي والذهبي وقال: فيه شيء. وقال البخاري: يخالف في بعض حديثه. وقال الإمام أحمد: منكر الحديث، وقد اعتبرت أحاديثه فإذا هو يجيء بالعجب. أهـ. وحديثه هذا أخرجه مسلم في المتابعات. [تهذيب التهذيب (١/ ٤٦٨)].\n(^٤) ابن الحُصَيْب الأَسلمي.\n(^٥) في نسخة (ل): [… عن أبيه قال: جاءت امرأة من غامد فاعترفت بالزنى فردها، ثم جاءت فاعترفت بالزنى، فردها، فلما جاءت الرابعة قالت له: لعلك أن ترددني كما رددت ماعز بن مالك. فقال: \"اذهبي حتى تضعي ما في بطنك\".\nفلما وضعت جاءت (ل ٥/ ١٤٥ / ب) ماعز بن مالك. . .]. وبقية الحديث مثل ما =\n⦗٣٤٥⦘ = في الأصل. ولكن كأن الناسخ ضرب على هذا الكلام ابتداءً من تاء التأنيث في قوله (جاءت امرأة …) إلى قوله (… فلما وضعت جاءت) من آخر اللوحة. فإذا كان الأمر كذلك فيستقيم النص مثل ما في الأصل.\n(^٦) في (ل): ثم أمر.\n(^٧) أخرجه مسلم [الموضع السابق / ح ٢٣ (٣/ ١٣٢٣)] من طريق عبد الله بن نمير عن بشير بن المهاجر به، بأتم منه. وفيه أنهم حفروا له حفرة، وليس ذلك في حديث سليمان بن بريدة [الحديث السابق]. وذكر الحفر معارض لما في حديث أبي سعيد الخدري ﵁ حيث قال فيه: فما أوثقناه ولا حفرنا له. وقد جمع الحافظ ابن حجر في \"الفتح\" [١٢/ ١٢٩] بأن المنفي حفيرة لا يمكنه الوثوب منها، والمثبت عكسه. اهـ. وأما الحافظ ابن القيم فحمل ذكر الحفر على سوء حفظ بشير بن مهاجر [تهذيب سنن أبي داود (٦/ ٢٥١)]. والجمع بين الروايات أولى من الترجيح ما أمكن.","vol":"13","page":344},{"text":"٦٧٣٤ - حدثنا بكَّار بن قتيبة البكراوي (^١)، قال: حدثنا أَبو أحمد الزبيري، عن بشير بن مهاجر، قال: حدثنا (^٢) عبد الله بن بريدة، عن أبيه قال: جاءت امرأة من غامد فاعترفت بالزنى فردها، ثم جاءت فاعترفت [بالزنى] فردها، فلما جاءت الرابعة قالت له: لعلك تريد أن تردّدني كما ردّدت ماعز بن مالك؟ فقال: \"اذهبي حتى تضعي ما في بطنك\". فلما\n⦗٣٤٦⦘ وضعت جاءت به تحمله، فقالت: يا نبي الله هذا قد وَلَدْت، قال: \"فاذهبي فأرضعيه حتى تفطميه\"، فلما فطمته جاءت بالصبي تحمله في يده كسرة خبز. فقالت: يا نبي الله هذا قد فطمته، فأمر النبي ﷺ بالصبي فدفعه إلى رجل من المسلمين، وأمر بها فحفر لها حفرة فجعلت فيها إلى صدرها، ثم أمر الناس أن يرجموها، فأقبل خالد بن الوليد بحجر فرمى رأسها فَتَنَضَّحَ (^٣) الدم على وجه خالد فسبَّها، فسمع النبي ﷺ سبَّهُ إياها، فقال: \"مَهْ يا خالد! لا تسبَّها، فقد تابت توبة لو تابها (سبعون) (^٤) من أهل المدينة لَتُقْبَلُ منهم (^٥) \".\n_________\n(^١) من ولد الصحابي أبي بكرة: نفيع بن الحارث الثقفي.\n(^٢) في (ل): حدثني.\n(^٣) قال النووي: روي بالحاء المهملة وبالمعجمة، والأكثرون على المهملة، ومعناه: ترشش وانصب. [شرح مسلم له (١١/ ٢٩٠)].\n(^٤) في النسختين: سبعين. وضبب عليها في (ل):. الصواب ما أثبته، فاعل تاب.\n(^٥) في مسلم: \"لو تابها صاحب مكس لغفر له\".","vol":"13","page":345},{"text":"٦٧٣٥ - حدثنا أَبو أمية (^١)، قال: حدثنا أَبو نعيم (^٢) وعبيد الله بن موسى (^٣) قالا: حدثنا بشير / (^٤) بن مُهاجِر، عن (^٥) عبد الله بن بريدة، عن أبيه قال: كنت جالسًا عند النبي ﷺ فجاءه رجل يقال له ماعز بن\n⦗٣٤٧⦘ مالك، فقال: يا رسول (^٦) الله إني قد زنيت، وإني أُريد أن تطهرني.\nفسألهم عنه، فقال: \"ما تعلمون من ماعز بن مالك؟ -قال: - هل ترون به بأسًا أو تنكرون من عقله شيئًا\"؟! قالوا: يا رسول الله ما نرى به بأسًا وما ننكر من عقله شيئًا، ثم عاد إلى النبي ﷺ الثانية فاعترف أيضًا عنده بالزنى، [فـ]ـقال: يا رسول الله طهرني، فأرسل النبي ﷺ إلى قومه فسألهم عنه. فقالوا له كما قالوا المرةَ الأولى: ما نر به بأسًا وما ننكر من عقله شيئًا، ثم رجع إلى النبي ﷺ الرابعة فاعترف بالزنى، فأمر به النبي ﷺ فحفرت له حفرة فجعل فيها إلى صدره، ثم أمر الناس أن يرجموه.\nقال بريدة: كنا نتحدث بيننا أصحاب النبي (^٧) ﷺ أن ماعزا لو جلس في رحله بعد اعترافه ثلاث مرات لم يطلب، وإنما رجمه عند الرابعة (^٨).\n_________\n(^١) محمد بن إبرهيم بن مسلم.\n(^٢) الفضل بن دُكين.\n(^٣) العبسي.\n(^٤) (ل ٥/ ١٤٦ / أ).\n(^٥) في (ل): حدثنا.\n(^٦) في (ل): يا نبي.\n(^٧) في (ل): رسول الله.\n(^٨) لم يخرج مسلم قول بريدة هذا. وأخرجه أَبو داود [(٤/ ٥٨٤) ح ٤٤٣٢] والنسائي في \"الكبرى\" [(٤/ ٢٩٠) ح ٧٢٠٢].","vol":"13","page":346},{"text":"٦٧٣٦ - حدثنا أَبو أمية ومحمد بن حَيُّوْيَه (^١)، قالا: حدثنا أَبو نعيم، قال: حدثنا بشير بن المهاجر، عن ابن بريدة عن أبيه * قال: * كنت جالسًا\n⦗٣٤٨⦘ عند النبي ﷺ فجاءته امرأة من غامد، فقالت: يا نبي الله إني قد زنيت، وإني أُريد أن تطهرني. فقال لها النبي ﷺ: \"ارجعي\". فلما كان من الغد جاءت أيضًا فاعترفت عنده بالزنى، / (^٢) فقالت: يا نبي الله طهرني فلعلك أن ترددني (^٣) كما رددت ماعز بن مالك، فوالله إني لحبلى. فقال لها النبي ﷺ: \"ارجعي حتى تلدي\". فلما ولدت جاءت بالصبي تحمله، فقالت: يا نبي الله هذا قد وَلدت، قال: \"فاذهبي فأرضعيه حتى تَفطميه\"، فلما فطمته (^٤) جاءت بالصبي تحمله في يده كسرة خبز، فقالت: يا نبي الله هذا [قد] فطمته. فأمر النبي ﷺ بالصبي فدفعه إلى رجل من المسلمين، وأمر [بـ]ـها فحفر لها حفرة فجعلت فيها إلى صدرها، ثم أمر الناس أن يرجموها، فأقبل خالد بن الوليد بحجر فرمى رأسها، فانتضح الدم على وجه خالد فسبها، فسمع النبي ﷺ سبه إياها، فقال: \"مه يا خالد! لا تسبها فوالذي نفسي بيده لقد تابت توبة لو تابها صاحب مَكْسٍ (^٥) لغفر له\". فأمر بها، فصلى عليها ودفنت.\n_________\n(^١) هو محمد بن يحيى بن موسى.\n(^٢) (ل ٥/ ١٤٦ / ب).\n(^٣) في (ل): تردني.\n(^٤) في (ل): فلما فطمت.\n(^٥) المكس: الضريبة التي يأخذها المكس، وهو العَشَّار. [النهاية (٤/ ٣٤٩)].","vol":"13","page":347},{"text":"٦٧٣٧ - حدثنا أَبو داود السجزي (^١)، قال: حدثنا إبراهيم بن موسى (^٢)، قال: حدثنا عيسى بن يونس (^٣)، قال: حدثنا بشير بن مهاجر. بنحوه (^٤)، من قوله: المرأة (^٥) من غامد، إلى قوله: \"لو تابها صاحب مكس لغفر له\".\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب المرأة التي أمر النبي ﷺ برجمها من جهينة / ح ٤٤٤٢ (٤/ ٥٨٨)].\n(^٢) ابن يزيد التميمي، أَبو إسحاق الفراء الرازي.\n(^٣) ابن أَبي إسحاق السَّبِيْعي -بفتح المهملة وكسر الموحدة [كذا في \"التقريب\" (٥٣٤١)].\n(^٤) في (ل): بإسناده.\n(^٥) في الأصل: لامرأة. وما أثبته من (ل).","vol":"13","page":349},{"text":"<span data-type='title' id=toc-979>[باب] بيان الخبر الدال على إسقاط جلد الزانية إذا رجمت. وأن البكر إذا زنى غُرِب (^١) عامًا، ثم جاز له الرجوع، وعلى أن المقر على نفسه بالزنى مرة يرجم.</span>\n_________\n(^١) في (ل): وغرب.","vol":"13","page":350},{"text":"٦٧٣٨ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق ح وحدثنا الدَّبَري، عن عبد الرزاق (^٢)، / (^٣) عن معمر (^٤)، عن الزهري، عن عبيد الله بن عبد الله بن عتبة (^٥)، عن أبي هريرة وعن زيد بن خالد الجهني أنَّ رجلًا جاء النبي ﷺ فقال: يا رسول الله إنَّ ابني كان عَسِيْفًا (^٦) على هذا فزنى بامرأته، فأخبروني (^٧) أن على ابني الرجم، فافتديت منه بوَلِيْدَةٍ (^٨) ومائة شاة، ثم أخبرني أهل العلم أن على ابني جلد مائة\n⦗٣٥١⦘ وتغريب عام، وأن على امرأة هذا الرجم -حسبته قال: - فاقض بيننا بكتاب الله * ﷿ *. فقال النبي ﷺ: \"والذي نفسي بيده لأقضين بينكما بكتاب الله * ﷿ *، أمّا الغنم والوليدة فردّ عليك، وأمّا ابنك فإنّ عليه جلد مائة وتغريب عام\". ثم قال لرجل من أسلم يقال له أُنيس (^٩): \"قم يا أُنيس! فسل امرأة هذا، فإن اعترفت فارجمها\" (^١٠).\n_________\n(^١) الذهلي.\n(^٢) الحديث في \"مصنفه\" [الطلاق /باب البكر /ح ١٣٣٠٩ (٧/ ٣١٠)].\n(^٣) (ل ٥/ ١٤٧ / أ).\n(^٤) ابن راشد الأزدي.\n(^٥) ابن مسعود الهذلي.\n(^٦) قال ابن حجر: العسيف -بمهملتين- الأجير. وزنه ومعناه. ووقع في رواية للنسائي: \"كان ابني أجيرًا لامرأته\". [الفتح (١٢/ ١٤٢ - ١٤٣)].\n(^٧) في (ل): فأجهدني. ولعل المعنى: فشق عليّ.\n(^٨) الوليدة في الأصل المولودة. وتطلق على الأمة. وقيل: إنها اسم لغير أم الولد. قاله ابن =\n⦗٣٥١⦘ = حجر في \"الفتح\" [١٢/ ٣٣].\n(^٩) قال ابن حجر في \"الإصابة\" [١/ ٧٨]: \"قال ابن السكن: لست أدري من أُنيس المذكور في هذا الحديث، ولم أجد له رواية غير ما ذكر في هذا الحديث، وقيل: هو أنيس بن الضحاك الأسلمي، وقال غيره: يقال هو أنيس بن أبي مرثد، وهو خطأ؛ لأن ابن أبي مرثد غَنَوي وهذا ثبت في الحديث نفسه أنه أسلمي\". أهـ. وغلَّط في \"الفتح\" [١٢/ ١٤٤] أيضًا من زعم أنه أنس بن مالك وصُغِّر؛ لأنه أنصاري لا أسلمي.\n(^١٠) أخرجه مسلم من طريق عبد الرزاق به. [الحدود / باب من اعترف على نفسه بالزنى /ح ٢٥ (٣/ ١٣٢٦)] دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا. [الوكالة / باب الوكالة في الحدود /ح ٢٣١٤ (٤/ ٥٧٤)].","vol":"13","page":350},{"text":"٦٧٣٩ - حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، قال: أخبرني ابن شهاب، عن عبيد الله بن عبد الله، عن أبي هريرة وزيد بن خالد\n⦗٣٥٢⦘ أن رجلًا من الأعراب. وذكر الحديث بنحوه.\n_________\n(^١) الحديث في \"مصنفه\" [الطلاق / باب البكر /ح ١٣٣١٠ (٧/ ٣١١)].\n(^٢) عبد الملك بن عبد العزيز.","vol":"13","page":351},{"text":"٦٧٤٠ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا ابن وهب (^٢)، قال: سمعت مالك [بن أنس ح قال ابن وهب: وأخبرني يونس بن يزيد (^٣)، عن ابن شهاب ح] (^٤) وحدثنا الصَّغَاني (^٥)، قال: حدثنا إسحاق بن عيسى (^٦)، قال: أخبرنا مالك، عن ابن شهاب، أخبرهما (^٧) عن عبيد الله بن عبد الله، عن زيد بن خالد الجهني وأبي هريرة أنَّ رجلين أتيا رسول الله ﷺ يختصمان إليه. فقال أحدهما: اقض بيننا بكتاب الله، وقال الآخر -وكان أفقههما-: أجل، فاقض بيننا بكتاب الله / (^٨)\n⦗٣٥٣⦘ يا رسول الله، وائذن لي في أن أتكلم. قال: \"تكلم\"، فقال: كان ابني عسيفًا على هذا، وإنه زنى بامرأته، فأخبروني (^٩) أن على ابني الرجم، فافتديت منه بمائة شاة وجارية لي، ثم إني سألت أهل العلم فأخبروني أن على ابني جلد مائة وتغريب عام، وإنما الرجم على امرأته، فقال رسول الله ﷺ: \"والذي نفسي بيده لأقضين بينكما بكتاب الله، أمّا غنمك وجاريتك فرد إليك\". وجلد ابنه مائة وغربه عامًا، وأمر أُنيسًا الأسلمي أن يرجم امرأة الآخَر إن اعترفت، فاعترفت فرجمها (^١٠).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) ابن أبي النجاد الأيلي.\n(^٤) ما بين المعقوفين زيادة من (ل): في هذا الموضع. وقد جاء هذا الإسناد -أعني رواية ابن وهب عن يونس بن يزيد- في (ك) بعد إسناد الصغاني. هكذا \"وأخبرني يونس بن يزيد عن ابن شهاب أخبرهما … \" وعلى ما في (ك) يكون القائل \"وأخبرني يونس … \" إسحاق بن عيسى. وليس كذلك. فقد ذكر ابن حجر في \"الفتح\" [١٢/ ١٤٣] أن أبا عوانة أخرجه من رواية ابن وهب عن يونس عن ابن شهاب.\n(^٥) محمد بن إسحاق بن جعفر.\n(^٦) ابن نجيح البغدادي، أَبو يعقوب ابن الطَّبَّاع.\n(^٧) عود الضمير على مالك ويونس بن يزيد.\n(^٨) (ل ٥/ ١٤٧ /ب).\n(^٩) في الأصل: فأخبرني. وضبب عليها، والمثبت من (ل).\n(^١٠) أخرجه مسلم من طريق يونس به، دون سياق متنه. [الموضع الأول].","vol":"13","page":352},{"text":"٦٧٤١ - حدثنا شعيب بن شعيب بن إسحاق (^١)، قال: حدثنا مروان بن محمد (^٢)، قال: حدثنا الليث (^٣) بن سعد، قال: حدثني ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، عن أبي هريرة وزيد بن خالد الجهني أنَّ رجلًا من الأعراب أتى رسول الله ﷺ فقال: يا رسول الله إني أَنْشُدك الله إلّا قضيت لي بكتاب الله * ﷿ *، فقام الخصم الآخَر -وهو أفقه منه-، فقال: نعم، فاقض بيننا بكتاب الله وائذن لي. فقال\n⦗٣٥٤⦘ رسول الله ﷺ: \"قل\". قال: إن ابني كان عسيفًا على هذا فزنى بامرأته، وإني أُخبرت أن على ابني الرجم، فافتديت منه بمائة شاة ووليدة، ثم سألت أهل العلم فأخبروني أن على ابني جلد مائة وتغريب عام، وأن على امرأته الرجم. فقال رسول الله ﷺ: \"والذي نفسي بيده لأقضين بينكما بكتاب الله؛ / (^٤) الوليدة والغنم ردّ عليك (^٥)، وعلى ابنك جلد مائة وتغريب عام. واغد يا أُنيس إلى امرأة هذا، فإن اعترفت فارجمها\". قال: فغدا عليها فاعترفت، فأمر بها رسول الله ﷺ فرجمت (^٦).\n_________\n(^١) الدمشقي.\n(^٢) ابن حسان الأسدي الدمشقي.\n(^٣) في (ل): ليث.\n(^٤) (ل ٥/ ١٤٨ / أ).\n(^٥) في (ل): إليك.\n(^٦) أخرجه مسلم من طرق الليث به. [الموضع الأول (٣/ ١٣٢٤)].","vol":"13","page":353},{"text":"٦٧٤٢ - حدثنا محمد بن يحيى، قال: حدثنا أَبو الوليد (^١)، قال: حدثنا الليث (^٢)، بنحوه.\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) في (ل): ليث.","vol":"13","page":354},{"text":"٦٧٤٣ - حدثنا عباس [بن محمد] الدُّوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (^١)، عن ابن شهاب، أن عبيد الله بن عبد الله أخبره، أن أبا هريرة وزيد بن خالد الجهني أخبراه، أنَّ\n⦗٣٥٥⦘ رجلين أتيا رسول الله ﷺ يختصمان إليه، فقال أحدهما: يا رسول الله! اقض بيننا بكتاب الله، قال الآخَر -وهو أفقههما-: أجل، فاقض بيننا بكتاب الله، وائذن لي أن أتكلم، قال: \"تكلم\". قال: يا رسول الله إن ابني كان عسيفًا على هذا، وإنه زنى بامرأته، فأُخبرت أن على ابني الرجم، فافتديت منه بمائة شاة وجارية، ثم إني سألت أهل العلم فأخبروني أن على ابني مائة جلدة وتغريب عام، وأن الرجم على امرأة هذا (^٢)، فقال رسول الله ﷺ: \"أقضي بينكما بكتاب الله؛ أمّا غنمك وجاريتك فردّ إليك\". قال: وجلد ابنه مائة وغربه عامًا، وأمر أُنيسًا الأسلمي برجم امرأة الآخَر، فرجمها (^٣).\n_________\n(^١) ابن كيسان المدني.\n(^٢) في (ل): على امرأته.\n(^٣) أخرجه مسلم من طريق يعقوب بن إبراهيم به. دون سياق متنه. [الموضع الأول]. وفي هذا الحديث من أنواع العلو المساواة والبدل.","vol":"13","page":354},{"text":"٦٧٤٤ - حدثنا يونس بن عبد الأعلى وأحمد بن شيبان، قالا: حدثنا سفيان بن عيينة، عن الزهري، عن عبيد الله بن عبد الله، عن أبي هريرة وزيد بن / (^١) خالد وشِبْل قالوا: كنا عند رسول الله ﷺ فقام إليه رجل فقال: أنشدك إلّا قضيت بيننا بكتاب الله. فقام خصمه، وكان أفقه منه، فقال: صدق، اقض بيننا بكتاب الله * ﷿ * وائذن لي.\n⦗٣٥٦⦘ قال: \"قل\". قال: إن ابني كان عسيفًا على هذا فزنى بامرأته، فافتديت منه بمائة شاة وخادم، ثم [إني] سألت رجالًا من أهل العلم فأخبروني أن على ابني جلد مائة وتغريب عام، وعلى امرأة هذا الرجم، فقال رسول الله ﷺ: \"والذي نفسي بيده لأقضين بينكما بكتاب الله. المائة شاة (^٢) والخادم ردّ عليك، وعلى ابنك جلد مائة وتغريب عام، واغد يا أُنيس إلى امرأة هذا، وإن اعترفت فارجمها\" (^٣).\nقال أَبو عوانة: ابن عيينة يخطئ فيه، يقول فيه: (شبل) يزيد على غيره (بشبل) وهو خطأ (^٤).\n_________\n(^١) (ل ٥/ ١٤٨ /ب).\n(^٢) في (ل): الشاة.\n(^٣) رواه ابن أبي شيبة عن سفيان به [المصنف (٦/ ٥٥٤)]، وعنه ابن ماجه [السنن ح ٢٥٤٩]. ورواه الترمذي [ح ١٤٣٣] والنسائي [ح ٥٤١١ (٨/ ٢٤١)] من طرق عن سفيان به. وقد سمى ابن حجر في \"الفتح\" [١٢/ ١٤١] اثني عشر راويًا -وقال: وغيرهم- رووا الحديث عن ابن عيينة بذكر شبل. اهـ. ورواه البخاري عن علي بن عبد الله [ح ٦٨٢٧] ومحمد بن يوسف الفريابي [ح ٦٨٥٩]-فرقهما- عن سفيان به بإسقاط شبل. قال ابن حجر في \"تهذيب التهذيب\" [٤/ ٣٠٤]: \"وروى البخاري حديث ابن عيينة فأسقط منه شبلًا\".\n(^٤) وممن خطَّأ ابن عيينة أيضًا: يحيى بن معين ومحمد بن يحيى الذهلي والترمذي والنسائي والدارقطني وابن عبد البر وغيرهم. [ينظر: التتبع (١٧٣)، التمهيد (٩/ ٧٤). تهذيب التهذيب (٤/ ٣٠٤)].","vol":"13","page":355},{"text":"<span data-type='title' id=toc-980>[باب] بيان الخبر الموجب رجم الزاني من أهل الكتاب إذا رُفع أمره إلى حاكم المسلمين، وبيان قبول حاكم المسلمين قول أهل الله [فيهم] في الزنى، والدليل على أن الحكم فيهم بأحكام المسلمين.</span>","vol":"13","page":357},{"text":"٦٧٤٥ - حدثنا عيسى بن أحمد العسقلاني، قال: أخبرنا (^١) ابن وهب (^٢)، قال: أخبرني (^٣) مالك (^٤) ح وحدثنا أَبو إسماعيل الترمذي (^٥)، قال: حدثنا القعنبي (^٦)، عن مالك، عن نافع (^٧)، عن ابن عمر أنه قال: إن اليهود جاءوا إلى النبي (^٨) ﷺ فذكروا له أن رجلًا منهم / (^٩) وامرأة زنيا. فقال لهم رسول الله ﷺ: \"ما تجدون في التوراة في شأن الرجم\"؟\n⦗٣٥٨⦘ قالوا: نَفْضَحُهم (^١٠) ويجلدون. قال عبد الله بن سلام: كذبتم، إن فيها الرجم. فأَتَوا بالتوراة ونشروها (^١١)، فوضع أحدهم يده على آية الرجم، فقرأ ما قبلها وما بعدها، فقال له عبد الله بن سلام: ارفع يدك، فرفع يده فإذا فيها آية الرجم. * قالوا: صدق محمد، فيها آية الرجم.* فأمر بهما رسول الله ﷺ فرجما.\nقال ابن عمر: فرأيت الرجل يَحْنِي (^١٢) على المرأة يقيها الحجارة (^١٣).\n_________\n(^١) في (ل): حدثنا.\n(^٢) هو عبد الله بن وهب بن مسلم.\n(^٣) في (ل): حدثني.\n(^٤) الحديث في \"موطئه\" -برواية الليثي-[الحدود / باب ما جاء في الرجم / ح ١ (٢/ ٨١٩)].\n(^٥) محمد بن إسماعيل بن يوسف.\n(^٦) عبد الله بن مسلمة.\n(^٧) أَبو عبد الله مولى ابن عمر.\n(^٨) رسول الله.\n(^٩) (ل ٥/ ١٤٩ / أ).\n(^١٠) بفتح أوله وثالثه. من الفضيحة. [فتح الباري (١٢/ ١٧٤)].\n(^١١) في (ل): فنشروها.\n(^١٢) بالحاء المهملة ثم بعدها نون مكسورة ثم تحتانية ساكنة. أي: يميل. قاله ابن حجر في \"الفتح\" [١٢/ ١٧٦]. وذكر عشرة أوجه من الاختلاف في ضبط هذه اللفظة.\n(^١٣) أخرجه مسلم من طريق ابن وهب به. الحدود / باب رجم اليهود أهل الذمة في الزنى / ح ٢٧ (٣/ ١٣٢٦)]. دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا. الحدود / باب أحكام أهل الذمة وإحصانهم إذا زنوا ورفعوا إلى الإمام / ح / ٦٨٤١ (١٢/ ١٧٢ - مع الفتح)].","vol":"13","page":357},{"text":"٦٧٤٦ - حدثنا الحسن بن عفان (^١)، قال: حدثنا معاوية بن هشام (^٢)، قال: حدثنا مالك بن أنس، عن نافع، عن ابن عمر *قال*:\n⦗٣٥٩⦘ \"رجم النبي ﷺ يهوديًّا (^٣) ويهودية في الزنى، فرأيته كف عليها، يقيها الحجارة\".\n_________\n(^١) هو الحسن بن علي بن عفان.\n(^٢) القَصَّار، أَبو الحسن الكوفي. وثقه أَبو داود والعجلي وابن حبان وقال: ربما أخطأ.\nوصدقه ابن سعد وأبو حاتم والذهبي والساجي وابن حجر، زاد الأخيران: له أوهام. مات سنة أربع ومائتين. [طبقات ابن سعد (٦/ ٤٠٣). الجرح والتعديل (٨/ ٣٨٥). =\n⦗٣٥٩⦘ = تهذيب التهذيب (١٠/ ٢١٨). من تكلم فيه وهو موثق (ترجمة / ٣٢٨). التقريب (٦٧٧١)].\n(^٣) في (ل): يهوديين. وضبب عليها.","vol":"13","page":358},{"text":"٦٧٤٧ - حدثنا أَبو أُمية (^١)، قال: حدثنا سليمان بن حرب (^٢) والقواريري (^٣) قالا: حدثنا حماد بن زيد (^٤)، عن أيوب (^٥)، عن نافع، عن ابن عمر* قال*: جاء اليهود إلى رسول الله ﷺ بيهوديين زنيا. فقال: \"ما تجدون في كتابكم\"؟. قالوا: نفضحهما. قال \"فأْتُوا بالتوراة فاتلوها إن كنتم صادقين\". فجاءوا بالتوراة وجاؤوا (^٦) بفتى شاب فجعل يقرأ، فلما أتى على آية الرجم وضع يده عليها، قال: فضرب عبد الله يده، فأمر رسول الله ﷺ فرجمهما (^٧).\nقال ابن عمر: \"فكنت فيمن رجمهما، فكأني أنظر إليهـ[ـما] يقيها\n⦗٣٦٠⦘ من الحجارة (^٨) / (^٩) \".\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) الأزدي الواشحي.\n(^٣) عبيد الله بن عمر بن ميسرة.\n(^٤) ابن درهم الأزدي.\n(^٥) ابن أبي تميمة السَّخْتِياني.\n(^٦) في (ل): فجاؤا.\n(^٧) كذا في النسختين. ولعل الصواب: برجمهما.\n(^٨) أخرجه مسلم من طريق أيوب به. دون سياق متنه [الموضع الأول].\n(^٩) (ل ٥/ ١٤٩ /ب).","vol":"13","page":359},{"text":"٦٧٤٨ - حدثنا حمدان بن علي (^١)، قال: حدثنا أَبو عمر الحوضي (^٢)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر *قال*: جاء اليهود إلى رسول الله ﷺ برجل وامرأة زنيا، فقال: \"ما تجدون في كتابكم؟ \". [فـ]ـقالوا: نفضحهما ونُسخّمهما (^٣)، قال: \"فأْتُوا بالتوراة فاتلوها إن كنتم صادقين\". فجاءوا بالتوراة وجاء عبد الله بن سلام فقعد، وجاء قارئ لهم فتى شاب، فجعل يقرأ، فلما أتى على آية الرجم وضع يده عليها -أو كفّه عليها-، فقال عبد الله: ارفع يدك. فرفع يده فإذا آية الرجم، فأمر بهما فرجما.\nقال ابن عمر: \"فلقد رأيته [وإنه] يُجَافي (^٤) الحجارة عليها\" (^٥).\n_________\n(^١) الوراق.\n(^٢) اسمه حفص بن عمر.\n(^٣) السُّخَام -وزن غراب-: سواد القدر. وسخَّم الرجل وجهه: سوده بالسخُّام. [المصباح المنير (مادة / سخم)]. وفي الرواية الآتية [٤٢٤]: \"نسود وجوههما\". وفي رواية [٤٢٦]: \"يحمَّمان\". والحِمَة: السواد. وسيأتي.\n(^٤) من الأوجه العشرة التي ذكرها ابن حجر في ضبط هذه اللفظة. [ينظر الفتح (١٢/ ١٧٦)].\n(^٥) في (ل): عنها.","vol":"13","page":360},{"text":"٦٧٤٩ - حدثنا الصَّغَاني (^١)، قال: حدثنا (^٢) الحكم بن موسى (^٣)، قال: حدثنا شعيب بن إسحاق (^٤)، قال: حدثنا عبيد الله بن عمر (^٥)، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ أُتى بيهودي ويهودية قد زنيا. فانطلق رسول الله ﷺ حتى أتى يهود، فقال: \"ما تجدون في التوراة على من زنى؟ \". قالوا: نُسَوِّدُ وجوههما ونحملهما ونخالف بين وجوههما ويطاف بهما، قال: \"فأْتُوا بالتوراة فاتلوها إن كنتم صادقين\"، فجاءوا بها فقرؤوها حتى إذا مروا بآية الرجم وضع الفتى الذي كان يقرؤه (^٦) يده على آية الرجم، وقرأ ما بين يديها وما وراءها، فقال له عبد الله بن سلام -وهو مع رسول الله ﷺ: * مره *\" فليرفع يده، فإذا تحتها آية الرجم، فأمر بهما رسول الله ﷺ فرُجما.\nقال عبد الله بن عمر: \"فكنت فيمن رجمهما، فلقد رأيته يقيها من الحجارة بنفسه\" (^٧) / (^٨).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) في (ل): أخبرنا.\n(^٣) ابن أبي زهير البغدادي.\n(^٤) ابن عبد الرحمن الأُموي الدمشقي.\n(^٥) ابن حفص بن عاصم العُمري.\n(^٦) في (ل): يقرأ.\n(^٧) أخرجه مسلم عن الحكم بن موسى به. [الموضع الأول / ح ٢٦].\n(^٨) (ل ٥/ ١٥٠ / أ).","vol":"13","page":361},{"text":"٦٧٥٠ - حدثنا موسى بن إسحاق الكوفي (^١)، قال: حدثنا عبد الله بن نُمير (^٢) قال: حدثنا عبيد الله بن عمر، عن نافع عن ابن عمر قال: \"رجم النبي ﷺ يهوديين، أنا فيمن رجمهما، فلقد رأيته وإنه ليسترها من الحجارة\".\n_________\n(^١) القَوَّاس.\n(^٢) الهمْداني الكوفي.","vol":"13","page":362},{"text":"٦٧٥١ - حدثنا محمد بن أحمد بن سعيد أَبو عبد الله البزاز الواسطي المعروف بابن كُسَا (^١)، قال: حدثنا يوسف بن حماد المَعْنِيُّ (^٢)، قال: حدثنا عبد الأعلى بن عبد الأعلى (^٣)، عن عبيد الله بن عمر، عن نافع، عن [عبد الله] بن عمر أنَّ نبي الله ﷺ أُتي بيهوديين قد زنيا، فأتى رسول الله ﷺ بيت المِدْرَاس (^٤) ومعه عبد الله بن سلام، فقال: \"ما تجدون في كتابكم؟ \"، قالوا: يجردان ويُحَمَّمَان (^٥) ويحملان على\n⦗٣٦٣⦘ حمار. قال: \"فأْتُوا بالتوراة فاتلوها إن كنتم صادقين\". قال: فجاء شاب حدث يدرسها (^٦)، ووضع يده على آية الرجم، فقال له عبد الله بن سلام: ازحَل (^٧) يدك، فإذا آية الرجم، فأمر بهما رسول الله ﷺ فرجما.\nقال عبد الله بن عمر: فكنت فيمن رجمهما.\n_________\n(^١) بالضم وآخره مقصور. كذا في \"توضيح المشتبه\" [٧/ ٣٣٠]. ولم أقف له على ترجمة فيها ذكر الجرح والتعديل.\n(^٢) بفتح الميم وسكون المهملة ثم نون وتشديد. [كذا في \"التقريب\" (٧٨٦٠)].\n(^٣) السَّامي. بالسين المهملة.\n(^٤) المِدْرَاس: صاحب دراسة كتبهم. و\"بيت المدراس\": البيت الذي يدرسون فيه. [النهاية (٢/ ١١٣)].\n(^٥) -بمهملة ثم ميم مثقلة- أي: يجعل في وجوههما الحِمَة -بمهملة وميم خفيفة- أي: السواد. كما جاء في الرواية السابقة [ح ٦٧٤٩] \"نُسَوِّد وجوههما\". [ينظر: فتح =\n⦗٣٦٣⦘ = الباري (٨/ ٧٢)].\n(^٦) أي: يقرؤها. كما في الروايتين السابقتين [ح ٦٧٤٧، ٦٧٤٨]: فجاء قارئ لهم فتى شاب فجعل يقرأ.\n(^٧) أي: ارفع يدك، كما في الرواية الأولى في الباب. وفي لسان العرب (مادة / زخل): زَحَل الشيءُ عن مقامه …: زَلَّ عن مكانه، وزحوله هو: أزله وأزاله. ا. هـ. ووقع في (ل): أدخل. وضبب عليها.","vol":"13","page":362},{"text":"<span data-type='title' id=toc-981>[باب] بيان الموضع الذي أمر فيه رسول الله ﷺ برجم اليهوديين.</span>","vol":"13","page":364},{"text":"٦٧٥٢ - حدثنا الدَّبَري، عن عبد الرزاق (^١)، عن ابن جريج (^٢)، عن موسى بن عقبة (^٣) ح وحدثنا الصَّغَاني (^٤)، قال: حدثنا أحمد بن يونس (^٥)، قال: أخبرنا زهير (^٦)، قال أخبرنا (^٧) [موسى] بن عقبة، عن نافع، عن ابن عمر أنَّ اليهود جاءوا إلى رسول الله ﷺ برجل منهم وامرأة قد زنيا، فقال: \"كيف تفعلون بمن زنى منكم\"؟. قالوا: كذا وكذا -قال زهير كلمة- ونضربهما، فقال: \"ما تجدون في التوراة\"؟. فقالوا: ما نجد فيها شيئًا، فقال لهم عبد الله بن سلام: / (^٨) كذبتم، في التوراة الرجم، فأْتُوا بالتوراة فاتلوها إن كنتم صادقين. فأَتَوْا بالتوراة، فوضع الذي يدرسها كفه على آية الرجم، فطفق يقرأ ما دون يده\n⦗٣٦٥⦘ وما وراءها، ولا يقرأ آية الرجم، فنزع عبد الله بن سلام يده عن آية الرجم، فقال: ما هذا؟. فلما رأوا ذلك، قالوا: هي آية الرجم، فأمر بهما رسول الله ﷺ فرُجما قريبًا من حيث توضع الجنائز عند المسجد. قال عبد الله بن عمر: فرأيت صاحبها يحني عليها ليقيها الحجارة (^٩).\nوقال عدة: يجنى (^١٠).\nهذا لفظ الصَّغَاني.\n_________\n(^١) الحديث في \"مصنفه\" [الطلاق / باب الرجم والإحصان /ح ١٣٣٣٢ (٧/ ٣١٨)].\n(^٢) عبد الملك بن عبد العزيز.\n(^٣) ابن أبي عياش القرشي.\n(^٤) محمد بن إسحاق بن جعفر.\n(^٥) هو أحمد بن عبد الله بن يونس.\n(^٦) ابن معاوية بن حُدَيْج الجعفي.\n(^٧) في (ل): أخبرنا.\n(^٨) (ل ٥/ ١٥٠ /ب).\n(^٩) أخرجه مسلم [الحدود / باب رجم اليهود أهل الذمة في الزنى/ ح ٢٧ (٣/ ١٣٢٧)].\nعن أحمد بن يونس به، دون سياق متنه. وفي هذا اللفظ زيادة تحديد المكان الذي رجم فيه اليهوديان. وقد أخرجه البخاري من طريق ابن عقبة به [التفسير / باب ﴿قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ / ح ٤٥٥٦ (٨/ ٧٢ - مع الفتح)].\n(^١٠) من الأوجه العشرة التي ذكرها الحافظ ابن حجر. [ينظر: الفتح (١٢/ ١٧٦)].","vol":"13","page":364},{"text":"<span data-type='title' id=toc-982>[باب] بيان الخبر الموجب على الإمام تغيير حكم أهل الكتاب إذا رآهم حكموا فيهم بخلاف حكم الله * ﷿ *، وإن لم يتحاكموا فيه إليه، وأن الزاني منهم يقام عليه حكم الله * تعالى * وإن لم يرفع * أمره * إلى حاكم المسلمين.</span>","vol":"13","page":366},{"text":"٦٧٥٣ - حدثنا علي بن حرب (^١)، قال: حدثنا محمد بن فُضيل (^٢) وأبو معاوية (^٣) ووكيع (^٤) -يزيد بعضهم على بعض- قالوا: حدثنا الأعمش، عن عبد الله بن مُرَّة (^٥)، عن البراء بن عازب قال: مَرَّ رسول الله ﷺ (^٦) بيهودي مُحَمَّمٍ (^٧) مجلود، فدعاهم، فقال: \"أهكذا تجدون حدّ الزاني في كتابكم؟ \". قالوا: نعم. فدعا رجلًا من علمائهم، فقال: \"نشدتك بالله الذي أنزل التوراة على موسى! أهكذا تجدون حَدَّ الزاني في كتابكم\"؟ قال (^٨): لا، ولولا أنك نشدتني لم أُخْبِرْك، حَدُّ الزاني في\n⦗٣٦٧⦘ كتابنا الرجمُ، وإنما كثر في أشرافنا، فكنا إذا أخذنا الشريف تركناه، وإذا أخذنا الضعيف أقمنا عليه الحد، فقلنا: تعالوا حتى نجتمع على شيء نجعله على الشريف / (^٩) والوضيع، فجعلنا التَّحْمِيم والجلد مكان الرجم. فقال رسول الله ﷺ: \"اللهم إني أَوَّلُ من أحيا أمرك إذ أماتوه\". [فأمر به] فرجم، فأنزل الله ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ في الْكُفْرِ﴾ إلى قوله: ﴿إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ﴾ (^١٠) وإلى قوله: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ (٤٤)﴾. قال نزلت في اليهود، وإلى قوله: ﴿فَأُولَئِكَ هُمُ الظَّالِمُونَ (٤٥)﴾، في اليهود، وإلى قوله: ﴿فَأُولَئِكَ هُمُ الْفَاسِقُونَ (٤٧)﴾ (^١١)، قال: هي في الكفار (^١٢).\n_________\n(^١) ابن محمد بن علي الطائي.\n(^٢) ابن غزوان الضبي.\n(^٣) محمد بن خازم الضرير.\n(^٤) ابن الجراح الرؤاسي.\n(^٥) الهمْداني الخارفي.\n(^٦) عند مسلم: \"مُرَّ على النبيِّ ﷺ … \" وهو أحسن للسياق، لقوله: \"فدعاهم\".\n(^٧) تقدم في حديث (٤٢٦).\n(^٨) في الأصل: قالوا. وما أثبته من (ل).\n(^٩) (ل ٥/ ١٥١/ أ).\n(^١٠) في مسلم بعد هذه الآية زيادة \"يقول: ائتوا محمدًا ﷺ، فإن أمركم بالتحميم والجلد فخذوه، وإن أمركم بالرجم فاحذروا، فأنزل الله تعالى: … \" ثم ذكر الآيات الثلاثة دون ذكر التفسير الذي بين الآيات عند أبي عوانة، ثم قال بعدهن: \"في الكفار كلُّها\".\n(^١١) الآيات من سورة المائدة / ٤١ - ٤٧.\n(^١٢) أخرجه مسلم [الحدود / باب رجم اليهود أهل الذمة في الزنى / ح ٢٨ (٣/ ١٣٢٧)] من طريق أَبي معاوية به. ثم رواه من طريق وكيع، ولم يسق المتن، بل قال: \"نحوه، إلى قوله: فأمر به النبي ﷺ فرجم، ولم يذكر ما بعده من نزول الآية\". أهـ.","vol":"13","page":366},{"text":"٦٧٥٤ - [حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، حدثنا الأعمش، عن عبد الله بن مُرَّة، عن البراء بن عازب أن النبي ﷺ رجم يهوديًّا، وقال: \"اللهم إني أَوَّلُ من أحيا سُنَّةً قد أماتوها\" (^٢)] (^٣).\n_________\n(^١) أحمد بن محمد بن عبيد الله.\n(^٢) هذا الحديث طرف من الذي قبله. وأخرجه هكذا الإمام أحمد في \"المسند\" [٤/ ٣٠٠] عن وكيع به.\n(^٣) هذا الحديث زيادة من (ل)، وأورده الحافظ ابن حجر في \"إتحاف المهرة\" [٢/ ٤٦٩].","vol":"13","page":368},{"text":"٦٧٥٥ - حدثنا الصَّغَاني (^١) وأبو أُمية (^٢)، قالا: حدثنا محمد بن سابق (^٣)، قال: حدثنا زائدة (^٤)، قال: حدثنا الأعمش، عن عبد الله بن مُرَّة، عن البراء بن عازب قال: مَرَّ رسول الله ﷺ بيهودي قد زنى فجلد وحُمِّم، قال: فسأل عنه (^٥) رسول الله ﷺ، [قال:] فقالوا: زنى، [قال:] فقال رسول الله ﷺ: \"ائتوني بعلمائكم\". قال: فسألهم النبي ﷺ، فقال: \"ما تجدون في كتبكم حَدَّ الزاني\"؟ قالوا: نجد التحميم والجلد. قال: فناشدهم على ذلك، [قال:] فقالوا: نجد الرجم، ولكن فشا الزنى في\n⦗٣٦٩⦘ أشرافنا. قال: فكانوا يمتنعون، فيقع ذلك على ضعفائنا، قال: فرأينا أن نجعل أمرًا يسع شريفنا ومساكيننا، فجعلنا التَّحْمِيم/ (^٦) والجلد. قال: فقال رسول الله ﷺ: \"اللهم إني أشهدك أني أَوَّلُ من أحيا أمرك إذ أماتوه\". قال: فأمر به فرجم.\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) محمد بن إبراهيم بن مسلم.\n(^٣) التميمي البزاز الكوفي.\n(^٤) ابن قدامة الثقفي.\n(^٥) في (ل): فسأله.\n(^٦) (ل ٥/ ١٥١/ ب).","vol":"13","page":368},{"text":"٦٧٥٦ - حدثنا أَبو داود السجزي (^١)، قال: حدثنا محمد بن العلاء (^٢)، قال: حدثنا أَبو معاوية، عن الأعمش، عن عبد الله بن مُرَّة، عن البراء بن عازب، فذكر نحو حديث زائدة، وزاد فيه: فأنزل الله ﷿ (^٣): ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ في الْكُفْرِ﴾، إلى قوله: ﴿[يَقُولُونَ] إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا﴾، إلى قوله: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ (٤٤)﴾، إلى قوله: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ (٤٥)﴾ في اليهود. إلى قوله: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ (٤٧)﴾ قال: هي في الكفار كلُّها، يعني هذه الآية.\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" الحدود / باب رجم اليهوديين / ح ٤٤٤٨ (٤/ ٥٩٦)].\n(^٢) ابن كُرَيب الهمْداني، أَبو كريب الكوفي.\n(^٣) في (ل): ﵎.","vol":"13","page":369},{"text":"<span data-type='title' id=toc-983>[باب] ذكر الخبر المبيّن أن النبي ﷺ رجم من أهل الإسلام و* من * أهل الكتاب.</span>","vol":"13","page":370},{"text":"٦٧٥٧ - حدثنا أَبو حميد المصيصي (^١)، قال: حدثنا حجاج بن محمد (^٢) قال: قال ابن جريج (^٣)، أخبرني أَبو الزبير (^٤) أنه سمع جابر بن عبد الله يقول: \"رجم النبي ﷺ رجلًا من أسلم، ورجلًا من اليهود وامرأة\" (^٥).\n_________\n(^١) هو عبد الله بن محمد بن تميم.\n(^٢) المصيصي الأعور.\n(^٣) عبد الملك بن عبد العزيز.\n(^٤) محمد بن مسلم بن تَدرُس.\n(^٥) أخرجه مسلم من طريق حجاج بن محمد به. [الحدود / باب رجم اليهود أهل الذمة في الزنى / ح ٢٨ (٣/ ١٣٢٨)].","vol":"13","page":370},{"text":"٦٧٥٨ - حدثنا ابن الجنيد (^١)، قال: حدثنا أَبو عاصم (^٢)، عن ابن جريج، عن أبي الزبير، عن جابر \"أنَّ النبي ﷺ رجم رجلًا من أسلم ويهوديًّا\".\n_________\n(^١) هو محمد بن أحمد بن الجنيد.\n(^٢) الضحاك بن مَخلد.","vol":"13","page":370},{"text":"٦٧٥٩ - حدثنا إسحاق الصنعاني (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا ابن جريج، قال: حدثني (^٣) أَبو الزبير أنه سمع جابر بن عبد الله\n⦗٣٧١⦘ يقول: \"رجم النبي ﷺ رجلًا من أسلم / (^٤)، ورجلًا من اليهود وامرأة\".\n_________\n(^١) هو إسحاق بن إبراهيم بن عباد الدبري.\n(^٢) الحديث في \"مصنفه\" [الطلاق / باب الرجم والإحصان /ح ١٣٣٣٣ (٧/ ٣١٩)].\n(^٣) في (ل): أخبرني.\n(^٤) (ل ٥/ ١٥٢ / أ).","vol":"13","page":370},{"text":"٦٧٦٠ - حدثنا علي بن حرب (^١)، قال: حدثنا ابن فُضيل (^٢)، قال: حدثنا أَبو إسحاق الشيباني (^٣) قال: \"سألت ابن أبي أوفى (^٤): أرجم رسول الله ﷺ قال: نعم، قلت: أبعدما نزلت سورة النور؟ قال: لا أدري\" (^٥) (^٦).\n_________\n(^١) ابن محمد بن علي الطائي.\n(^٢) هو محمد بن فضيل بن غزوان.\n(^٣) سليمان بن أبي سليمان.\n(^٤) اسمه عبد الله بن أَبي أوفى الأسلمي. ﵁.\n(^٥) قال ابن حجر: وفائدة هذا السؤال أن الرجم إن كان وقع قبلها فيمكن أن يُدعى نسخه بالتنصيص فيها على أن حد الزنى الجلد، وإن كان وقع الرجم بعدها فيمكن أن يُستدل به على نسخ الجلد في حق المحصن. ثم قال: وقد قام الدليل على أن الرجم وقع بعد سورة النور؛ لأن نزولها كان في قصة الأفك، والرجم كان بعد ذلك، فقد حضره أَبو هريرة، وإنما أسلم سنة سبع. [الفتح (١٢/ ١٢٢ - ١٢٣)].\n(^٦) أخرجه مسلم من طريق علي بن مسهر وعبد الواحد بن زياد كلاهما عن أبي إسحاق الشيباني به. الحدود / باب رجم اليهود أهل الذمة في الزنى / ح ٢٩ (٣/ ١٣٢٨)].\nوالحديث أخرجه البخاري أيضًا. الحدود / باب رجم المحصن / ح ٦٨١٣ (١٢/ ١١٩ - مع الفتح)].","vol":"13","page":371},{"text":"٦٧٦١ - حدثنا سعيد بن مسعود (^١)، قال: أخبرنا (^٢) النضْر بن\n⦗٣٧٢⦘ شُمَيْل (^٣)، قال: أخبرنا شعبة، قال: أخبرنا سليمان الشيباني، قال: قلت لعبد الله بن أبي أوفى \"رجم رسول الله ﷺ؟ قال: نعم، قلت: أقبل النور أم بعدها؟. قال: لا أدري\".\n_________\n(^١) المرزي.\n(^٢) في (ل): حدثنا.\n(^٣) المازني النحْوي.","vol":"13","page":371},{"text":"٦٧٦٢ - حدثنا سليمان بن سيف (^١)، قال: حدثنا عمرو بن عون (^٢)، قال: أخبرنا خالد الطَّحَّان (^٣)، عن [سليمان] الشيباني، بمثله.\n_________\n(^١) ابن يحيى الطائي، أَبو داود الحراني.\n(^٢) ابن أوس السلمي.\n(^٣) هو خالد بن عبد الله بن عبد الرحمن الواسطي.","vol":"13","page":372},{"text":"<span data-type='title' id=toc-984>باب ذكر الخبر المبيّن الموجب قال سيد الأَمَة جلَدها إذا زنت، وتبين له ذلك، من غير تثريب، وإعادة الجلد عليها إذا زنت مرة أخرى، وبيعها في المرة الثالثة [إذا زنت، والدليل على أنه لا يجلدها في الثالثة]، وإجازة جلد السيد دون السلطان.</span>","vol":"13","page":373},{"text":"٦٧٦٣ - حدثنا محمد بن يحيى النيسابوري، قال: حدثنا ابن أبي مريم (^١)، قال: حدثنا الليث بن سعد، قال: حدثني سعيد بن أبي سعيد المَقْبُري، عن أبيه (^٢)، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"إذا زنت أمة أحدكم فتبين زناها فليجلدها [الحدَّ] ولا يُثَرِّب (^٣) عليها، ثم إن زنت فليجلدها (^٤) ولا يثرب عليها، ثم إن زنت الثالثة فتبين زناها فليبعها ولو بحبل من شعر\" (^٥).\n⦗٣٧٤⦘ / (ك ٣/ ٢٨٥/أ) / (١).\n_________\n(^١) اسمه سعيد بن الحكم.\n(^٢) كيسان، أَبو سعيد المقبري.\n(^٣) قال ابن حجر: التثريب -بمثناة ثم مثلثة ثم موحدة- التعنيف، وزنه ومعناه. وقد جاء بلفظ: \"ولا يعنفها\" في رواية للنسائي. والمراد: لا يجمع عليها العقوبة بالجلد وبالتعيير، وقيل: المراد: لا يقتنع بالتوبيخ دون الجلد. [ينظر \"الفتح\" (١٢/ ١٧١ وَ١٧٢)].\n(^٤) عند مسلم \"فليجلدها الحدَّ\". في الموضعين. وعند البخاري من طريق الليث، مثل ما عند أبي عوانة.\n(^٥) أخرجه مسلم من طريق الليث به. [الحدود/ باب رجم اليهود أهل الذمة في الزنى / ح ٣٠ (٣/ ١٣٢٨)]. =\n⦗٣٧٤⦘ = والحديث أخرجه البخاري أيضًا من طريق الليث، ولم يخرج غير حديثه. [الحدود / باب لا يُثَرَّب على الأَمَة إذا زنت ولا تُنفى / ح ٦٨٣٩ (١٢/ ١٧١ - مع الفتح)].","vol":"13","page":373},{"text":"٦٧٦٤ - حدثنا حَبَشي بن عمرو بن الرَّبيع بن طارق (^١) -بمصر- قال: حدثنا أبي (^٢)، قال: حدثني (^٣) الليث بن سعد، بمثله. *ح*\n_________\n(^١) (ل ٥/ ١٥٢/ ب).\n(^٢) اسمه طاهر، وحبشي لقبه. وهو بفتح الحاء والباء. قاله ابن ماكولا. وقال: \"وقاله الدارقطني بضم الحاء وسكون الباء. والأول أصح\". أهـ. [الإكمال (٢/ ٣٨٤ - ٣٨٥).\n(^٣) عمرو بن الربيع بن طارق الكوفي، نزيل مصر.","vol":"13","page":374},{"text":"٦٧٦٥ - * و* حدثنا* أَبو إسماعيل * الترمذي (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا أيوب بن موسى، عن سعيد بن أبي سعيد المَقْبُري، عن أبي هريرة أن رسول الله ﷺ قال: \"إذا زنت أمة أحدكم فتبين زناها فليجلدها الحد ولا يثرب، فإن عادت فتبين زناها فليجلدها الحد ولا يثرب، فإن عادت (^٤) فتبين زناها\n⦗٣٧٥⦘ (فليجلدها الحد ولا يثرب، ثم إن عادت * فزنت* فتبين زناها) (^٥) فليبعها ولو بضفير من شعر\". يعني الحبل من الشعر (^٦).\n[ورواه محمد بن يحيى (^٧)، عن هشام بن حسان، عن أيوب بن موسى (^٨)].\n_________\n(^١) في (ل): أخبرني.\n(^٢) محمد بن إسماعيل بن يوسف.\n(^٣) عبد الله بن الزبير بن عيسى. والحديث في \"مسنده\" [ح ١٠٨٢ (٢/ ٤٦٣)].\n(^٤) ابن عيينة.\n(^٥) ما بين الهلالين زيادة على ما في مسند الحميدي، علمًا بأن محقق مسند الحميدي قد استدرك فقرة من الحديث في حدود السطر ساقطة من الأصل، فلا يؤمن أن يكون هناك خلل في نسخ مسند الحميدي الخطية. والله أعلم.\n(^٦) أخرجه مسلم من طريق سفيان به [الموضع السابق /ح ٣١] دون سياق متنه، إلا أنه نبه على أن البيع في الرابعة.\n(^٧) الذهلي. شيخ المصنف.\n(^٨) لم أقف على من وصله.","vol":"13","page":374},{"text":"٦٧٦٦ - حدثنا ابن المنادي (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا أُسامة بن زيد (^٣) ح وحدثنا محمد بن يحيى (^٤)، قال: حدثنا محمد بن يوسف (^٥) قال: حدثنا سفيان (^٦)، عن أُسامة بن زيد، عن المقبري (^٧)، عن أبي هريرة عن النبي ﷺ بنحوه، قال: قال رسول الله ﷺ:\n⦗٣٧٦⦘ \"إذا زنت خادم أحدكم فليجلدها ولا يثرب عليها\"، وذكر نحوه (^٨).*ح*\n_________\n(^١) محمد بن عبيد الله بن يزيد.\n(^٢) الخفاف.\n(^٣) الليثي.\n(^٤) الذهلي.\n(^٥) ابن واقد الفريابي.\n(^٦) ابن سعيد الثوري.\n(^٧) سعيد بن أبي سعيد.\n(^٨) أخرجه مسلم من طريق أسامة بن زيد به. دون سياق متنه. [الموضع الأول /ح ٣١].","vol":"13","page":375},{"text":"٦٧٦٧ - حدثنا عمار بن رجاء (^١) ومحمد بن يحيى والميموني (^٢)، قالوا: حدثنا محمد بن عبيد (^٣). ح [و] حدثنا الدَّبَري، عن عبد الرزاق (^٤) ح وحدثنا أَبو داود السجزي (^٥)، قال: حدثنا مسدَّد (^٦)، قال: حدثنا يحيى (^٧)، كلهم عن عبيد الله العُمري (^٨)، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة، عن رسول الله ﷺ قال: \"إذا زنت أمة أحدكم فليجلدها ولا يعيرها، فإن عادت فليجلدها ولا يعيرها، فإن عادت فليجلدها ولا يعيرها، / (^٩) فإن عادت في الرابعة فليبعها (^١٠) ولو بحبل من شعر -أو\n⦗٣٧٧⦘ ضفير من شعر-\" (^١١).\n_________\n(^١) التَّغْلِبي.\n(^٢) عبد الملك بن عبد الحميد.\n(^٣) ابن أبي أمية الطنافسي.\n(^٤) الحديث في \"مصنفه\" [الطلاق / باب زِنى الأَمَة /ح ١٣٥٩٧ (٧/ ٣٩٢)].\n(^٥) سليمان بن الأشعث. والحديث في \"سننه\" [الحدود / باب في الأَمَة تزني ولم تُحصن /ح ٤٤٧٠ (٤/ ٦١٤)].\n(^٦) ابن مسرهد الأسدي.\n(^٧) ابن سعيد القطان.\n(^٨) هو عبيد الله بن عمر بن حفص بن عاصم.\n(^٩) (ل ٥/ ١٥٣/ أ).\n(^١٠) في الأصل: فليبيعها. والمثبت من (ل).\n(^١١) أخرجه مسلم من طريق عبيد الله العُمري به. دون سياق متنه، إلا أنه نبه على أن البيع في الرابعة. [الموضع الأول / ح ٣١)].","vol":"13","page":376},{"text":"٦٧٦٨ - حدثنا محمد بن يحيى و(^١) أَبو داود السجزي (^٢)، قالا: أخبرنا (^٣) النُّفَيلي (^٤) قال: حدثنا محمد بن سلمة (^٥)، عن محمد بن إسحاق (^٦)، عن سعيد بن أبي سعيد المَقْبُري، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا زنت أمة أحدكم فليضربها [بـ]ـكتاب الله *﷿*، ولا يثرب عليها\". قالها ثلاثًا. \"فإن عادت الرابعة فليضربها، كتابُ الله *﷿*، ثم يبيعها (^٧) ولو بحبل من شعر\" (^٨).\nروى هذا الحديث الليث بن سعد ومحمد بن إسحاق، فقالا: عن سعيد [المقبري] عن أبيه عن أبي هريرة [عن النبي ﷺ].\n⦗٣٧٨⦘ ورواه (^٩) عبيد الله العمري وأُسامة بن زيد وأيوب بن موسى، فقالوا [كلهم]: عن سعيد المقبري عن أبي هريرة عن النبي ﷺ (^١٠).\nوقال فيه ابن إسحاق: ثم ليبعها في الرابعة.\n_________\n(^١) في الأصل: قثنا. وهو خطأ. والتصويب من (ل).\n(^٢) الحديث في \"سننه\" [الموضع السابق / ح ٤٤٧١]. ووقع في (ل): السجستاني.\n(^٣) في (ل): حدثنا.\n(^٤) عبد الله بن محمد بن علي.\n(^٥) ابن عبد الله الباهلي.\n(^٦) ابن يَسار المِطَّلِبي.\n(^٧) في (ل): \"ليبعْها\" وهو الموافق لما في سنن أبي داود.\n(^٨) أخرجه مسلم من طريق محمد بن إسحاق به. [الموضع الأول / ح ٣١] دون سياق متنه.\n(^٩) في (ل): وروى.\n(^١٠) قال الدارقطني في \"التتبع\" [ص /١٨٥] بعد ذكر هذا الخلاف على سعيد: وأخرجهما مسلم على اختلافهما، وأما البخاري فأخرج حديث ليث وحده. اهـ. وقال في \"العلل\" [١٠/ ٣٧٨]: وهو المحفوظ -يعني حديث ليث-؛ لأن ليث بن سعد ضبط عن المقبري ما رواه عن أبي هريرة، وما رواه عن أبيه عن أبي هريرة. اهـ. ورجح الإمام علي بن المديني -قبل الدارقطني- حديث سعيد عن أبيه عن أبي هريرة، حيث قال -بعد ذكر الخلاف-: والحديث عندي حديث سعيد عن أبيه عن أبي هريرة. [العلل- له (ص / ٩٩)]. وحكى هذا الخلاف الحافظ ابن حجر في \"الفتح\" [١٢/ ١٧٢]. ولم يرجح شيئًا. ومسلم ﵀ صدر بطريق الليث، وأتبعها بقية الطرق الناقصة. فهي عنده في المتابعات لا في الأصول.","vol":"13","page":377},{"text":"٦٧٦٩ - حدثنا محمد بن إسحاق بن الصباح الصنعاني (^١)، قال: حدثنا عبد الرزاق (^٢) قال: أخبرنا معمر (^٣) ح وحدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله (^٤)، عن زيد بن خالد الجهني وأبي هريرة أنهما قالا: سئل\n⦗٣٧٩⦘ رسول الله ﷺ عن الأمة التي لم تحصن، قال: \"إذا زنت فاجلدوها، ثم إن زنت فاجلدوها، -إمّا قال في الثالثة أو في الرابعة [الزهري] شك- فبيعوها ولو بضفير\" (^٥).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) الحديث في \"مصنفه\" [الموضع السابق /ح ١٣٥٩٨ (٧/ ٣٩٣)].\n(^٣) ابن راشد الأزدي.\n(^٤) ابن عتبة بن مسعود الهذلي.\n(^٥) أخرجه مسلم من طريق عبد الرزاق به. [الحدود / باب رجم اليهود أهل الذمة في الزنى / ح ٣٣ (٣/ ١٣٢٩)]. دون سياق متنه. إلا أنه نبه على أن الشك في حديثه في بيعها في الثالثة أو الرابعة.\nوالحديث أخرجه البخاري أيضًا. [البيوع / باب بيع العبد الزاني /ح ٢١٥٣ (٤/ ٤٣٢ - مع الفتح)].","vol":"13","page":378},{"text":"٦٧٧٠ - حدثنا محمد بن يحيى، قال: حدثنا بشر بن عمر (^١)، قال: حدثنا مالك (^٢)، عن ابن شهاب [ح] وحدثنا عيسى بن أحمد [العسقلاني]، قال: حدثنا ابن وهب (^٣) إملاءً من كتابه، قال: أخبرني (^٤) مالك بن أنس / (^٥) عن ابن شهاب، عن عبيد الله بن عبد الله، عن أبي هريرة وزيد بن خالد الجهني: أنَّ رسول الله ﷺ سئل عن الأمة إذا زنت ولم تحصن. [فـ]ـقال: \"إن زنت فاجلدوها، ثم إن زنت فاجلدوها، ثم إن زنت فاجلدوها، ثم إن زنت\n⦗٣٨٠⦘ فاجلدوها، ثم إن زنت فبيعوها ولو بضفير\".\nقال ابن شهاب: لا أدري [أ] بعد الثالثة أو الرابعة.\nوالضفير: (^٦) الحبل (^٧).\n_________\n(^١) ابن الحكم الزهراني.\n(^٢) الحديث في \"موطئه\" -برواية الليثي-[الحدود / باب جامع ما جاء في حد الزنا/ ح ١٤ (٢/ ٨٢٦)].\n(^٣) هو عبد الله بن وهب بن مسلم.\n(^٤) في (ل): حدثنا.\n(^٥) (ل ٥/ ١٥٣/ ب).\n(^٦) هذا التفسير من الإمام مالك. أوضح ذلك الليثي في روايته.\n(^٧) أخرجه مسلم كان طريق ابن وهب به، دون سياق متنه. [الموضع السابق].","vol":"13","page":379},{"text":"٦٧٧١ - حدثنا الصَّغَاني (^١)، قال: حدثنا إسحاق بن عيسى (^٢)، قال: حدثنا مالك بن أنس، بإسناده، مثله (^٣).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن نجيح البغدادي.\n(^٣) جاء هذا الإسناد في (ل) مجتمعا مع إسنادي الحديث الذي قبله بالتحويل بعد إسناد ابن وهب.","vol":"13","page":380},{"text":"٦٧٧٢ - حدثنا عباس الدُّوري (^١)، قال: حدثنا يعقوب بن إبراهيم بن سعد (^٢) عن أبيه، عن ابن شهاب، أن عبيد الله بن عبد الله أخبره أن أبا هريرة وزيد بن خالد أخبراه: أنَّهما سمعا رسول الله ﷺ وهو يُسأل عن الأمة تزني ولم تحصن. قال: \"فاجلدوها، ثم بيعوها ولو بضفير\". بعد الثالثة أو الرابعة (^٣).\n_________\n(^١) هو عباس بن محمد الدوري.\n(^٢) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٣) هكذا وقع إسناد هذا الحديث في النسختين الخطيتين، وكذلك نسخة الحافظ ابن حجر [ينظر: إتحاف المهرة (٥/ ١٩)]: عن يعقوب بن إبراهيم بن سعد عن أبيه عن =\n⦗٣٨١⦘ = ابن شهاب. والحديث أخرجه البخاري عن زهير بن حرب [البيوع / باب بيع المدبَّر /ح ٢٢٣٢ (٤/ ٤٩١ - مع الفتح)]. ومسلم عن عمرو الناقد [الموضع الأول] والنسائي في \"الكبرى\" عن أبي داود الحراني [الرجم / إقامة الرجل الحد على وليدته إذا زنت / ح ٧٢٥٨ (٤/ ٣٠٢)]. ثلاثتهم عن يعقوب بن إبراهيم عن أبيه عن صالح -هو ابن كيسان- عن ابن شهاب به. والذي يغلب على الظن -والله أعلم- أن إسقاط \"صالح\" من إسناد أبي عوانة من قِبل النُّسَّاخ؛ فقد روى أَبو عوانة حديثًا تقدم [برقم / ٦٤٨١] بالسند نفسه عن الدوري إلى ابن شهاب بإدخال صالح بين إبراهيم بن سعد وابن شهاب. وإن لم يكن كذلك فسماع إبراهيم من الزهري ثابت، أثبته البخاري [التاريخ الكبير (١/ ٢٨٨)] وغيره.","vol":"13","page":380},{"text":"<span data-type='title' id=toc-985>باب [بيان] الخبر الموجب على سيد العبد والأَمَةِ إِقامة الحد عليهما إذا زنيا، والدليل على أن عليهما الجلد [إذا] أحصنا أو لم يحصنا، وعلى إباحة ترك جلد الأَمَة إذا كانت حديث عهد بالنفاس إدا خيف عليها الموت.</span>","vol":"13","page":381},{"text":"٦٧٧٣ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا زائدة (^٢) عن السُّدِّيِّ (^٣)، عن سعد بن\n⦗٣٨٢⦘ عُبيدة (^٤)، عن أبي عبد الرحمن السُّلَمِي (^٥) قال: خطب عليٌّ ﵁ فقال: يا أيها الناس أقيموا الحدود على أرقائكم مَن أَحْصَنَ منهم ومن لم يُحْصِن. فإنَّ أمة لرسول الله ﷺ زنت فأمرني أن أجلدها، فأتيتها فإذا هي قريب عهد بالنفاس، فخشيت إن أنا جلدتها أن تموت، فأتيت النبي ﷺ فأخبرته، / (^٦) فقال: \"أحسنت\" (^٧).\nروى يحيى بن آدم عن السدي بإسناده، ولم يذكر: مَن أَحْصَنَ منهم ومَن لم يُحْصِن، وفيه: \"اتركها كما هي\" (^٨).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [ح ١١٢ / ص ١٨].\n(^٢) ابن قدامة الثقفي.\n(^٣) -بضم المهملة وتشديد الدال- إسماعيل بن عبد الرحمن بن أبي كريمة، أَبو محمد الكوفي.\n(^٤) السُّلَمي، أَبو حمزة الكوفي.\n(^٥) عبد الله بن حبيب.\n(^٦) (ل ٥/ ١٥٤ أ].\n(^٧) أخرجه مسلم من طريق أبي داود به. [الحدود / باب تأخير الحد عن النفساء /ح ٣٤ (٣/ ١٣٣٠)].\n(^٨) وصله مسلم عن إسحاق بن إبراهيم عن يحيى بن آدم عن إسرائيل عن السدي. [الموضع السابق] وفيه: \"اتركها حتى تماثل\".","vol":"13","page":381},{"text":"<span data-type='title' id=toc-986>باب [بيان] مبلغ حدّ [الـ]ـشارب الخمر، وصفة ضربه، وما يضرب به.</span>","vol":"13","page":383},{"text":"٦٧٧٤ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجاج (^٢)، قال: حدثني شعبة، عن قتادة (^٣)، عن أنس \"أنَّ رسول الله ﷺ أُتي برجل قد شرب الخمر، قال: فجلده بجريدتين نحو الأربعين\".\nقال: وفعله أَبو بكر، فلما كان عمر ﵁ استشار الناس، فقال عبد الرحمن بن عوف: أخفُّ الحدود ثمانون. فأخذ بها عمر (^٤).\n_________\n(^١) هو يوسف بن سعيد بن مسلم.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) ابن دِعامة السدوسي.\n(^٤) أخرجه مسلم من طريق غندر وخالد بن الحارث -فرقهما -كلاهما عن شعبة به [الحدود / باب حد الخمر / ح ٣٥ (٣/ ١٣٣٠)].\nوالحديث أخرجه البخاري أيضًا. [الحدود / باب ما جاء في ضرب شارب الخمر / ح ٦٧٧٣ (١٢/ ٦٤)] من طريق شعبة وهشام كلاهما عن قتادة به، إلى قوله: وجلد أَبو بكر أربعين.","vol":"13","page":383},{"text":"٦٧٧٥ - حدثنا الصَّغَاني (^١)، قال: حدثنا أَبو النَّضْر (^٢)، قال: حدثنا شعبة، بإسناده، بمثله. وقال: \"أخف الحدود ثمانون. قال: ففعل\".\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم الليثي.","vol":"13","page":383},{"text":"٦٧٧٦ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا هشام، عن قتادة، عن أنس قال: \"جلد رسول الله ﷺ في الخمر أربعين (^٢) بالجريد والنِّعال، وجلد أَبو بكر أربعين، فلما كان عمر دَنَا الناس من الرِّيف والقرى، قال: ما ترون في جلد الخمر؟ فقال عبد الرحمن بن عوف: نرى أن نجعله كأخف الحدود، قال: فجلد عمر ثمانين\" (^٣).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [ح ١٩٧٠ /ص ٢٦٥].\n(^٢) \"أربعين\" جاءت في النسختين. وليست في \"مسند أبي داود\". ولا في حديث هشام عند مسلم.\n(^٣) أخرجه مسلم [الموضع الأول] ح ٣٦ (٣/ ١٣٣١)]. من طريق معاذ بن هشام ويحيى القطان ووكيع -فصل رواية وكيع، ولم يسق متنها- ثلاثتهم عن هشام به.","vol":"13","page":384},{"text":"٦٧٧٧ - حدثنا الصغاني وأبو أُمية (^١) قالا: حدثنا مسلم بن إبراهيم (^٢)، قال: حدثنا هشام بن أبي عبد الله، قال: حدثنا قَتَادة، عن أنس \"أنَّ النبي ﷺ جلد في الخمر / (^٣) بالجريد والنعال، ثم جلد أَبو بكر أربعين، فلما ولي عمر دعا الناس فقال لهم: إن الناس قد دنوا من الريف، فما ترون في حد (^٤) الخمر؟ فقال له عبد الرحمن بن عوف:\n⦗٣٨٥⦘ نرى أن تجعله كأخف الحدود. فجعله ثمانين\".\n[رواه يزيد بن زريع، عن سعيد، عن قتادة، عن أنس (^٥)].\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) الأزدي الفراهيدي.\n(^٣) (ل ٥/ ١٥٤ /ب).\n(^٤) في (ل): جلد.\n(^٥) وصله ابن ماجه عن نصر بن علي الجهضمي عنه. [الحدود / باب حد السكران /٢٥٧٠ (٢/ ٨٥٨)].","vol":"13","page":384},{"text":"٦٧٧٨ - حدثنا ابن المنادي (^١) وعباس الدُّوري (^٢)، قالا: حدثنا يونس بن محمد (^٣)، قال: حدثنا عبد العزيز بن المختار (^٤)، قال: حدثنا عبد الله بن فيروز الدَّانَاج (^٥)، قال: حدثني حُضَيْن بن المنذر أَبو سَاسَان الرَّقَاشي (^٦)، قال: \"حضرت عثمان بن عفان ﵁ وأُتي بالوليد بن عقبة (^٧) أنه صلى بأهل الكوفة الغداة أربعًا (^٨)، ثم قال: أزيدكم؟. وشهد عليه حُمْران ورجل [آخر]، فشهد أحدهما أنه رآه يشربها، وشدهد الآخَر أنه\n⦗٣٨٦⦘ رآه يتقيأها. فقال عثمان: إنه لم يتقيأْها حتى شربها. ثم قال لعلي [﵁]: أَقِمْ عليه الحَدَّ، فأمر عليٌّ عبد الله بن جعفر (^٩) ذا الجناحين أن يَجْلِدَهُ، فأَخذ في جلده وعليٌّ يَعُدُّ حتى بلغ أربعين، ثم قال له: امْسِكْ، جلد رسول الله ﷺ أربعين، وجلد أَبو بكر أربعين، وجلد عمر ثمانين، وكلٌّ سُنَّةٌ، وهذا أحبُّ إليَّ (^١٠) [﵃ أجمعين].\n_________\n(^١) هو محمد بن عبيد الله بن يزيد.\n(^٢) هو عباس بن محمد الدوري.\n(^٣) ابن مسلم البغدادي.\n(^٤) الأنصاري مولاهم، الدَّبَّاغ البصري.\n(^٥) -بنون خفيفة وجيم. [كذا في \"التقريب\" (٣٥٣٥)]- البصري.\n(^٦) -بتخفيف القاف وبالمعجمة- البصري. كنيته أَبو محمد. وأبو ساسان -بمهملتين- لقبٌ. وحُضين -بضم ومعجمة مصغر. [كذا في \"التقريب\" (١٣٩٧)].\n(^٧) ابن أبي معيط الأموي. أخو عثمان بن عفان لأمه. وهو صحابي من مسْلَمة الفتح.\n[ينظر: الإصابة (٦/ ٣٢١)].\n(^٨) عند مسلم \"ركعتين\".\n(^٩) عند مسلم \"فقال علي: قم يا حسنُ فاجلده. فقال الحسن: وَلِّ حارَّها مَن تولى قارَّها. فكأنه وجد عليه، فقال: يا عبد الله بن جعفر قم فاجلده … \".\n(^١٠) أخرجه مسلم من طريق سعيد بن أبي عروبة وعبد العزيز بن المختار -جمع الإسنادين وساق لفظ ابن المختار- به. [الحدود / باب حد الخمر /ح ٣٨ (٣/ ١٣٣١)].","vol":"13","page":385},{"text":"٦٧٧٩ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١) ح وحدثنا هلال بن العلاء (^٢)، قال: حدثنا أحمد بن عبد الملك (^٣)، قالا: حدثنا عبد العزيز بن المختار، عن عبد الله بن فيروز الدَّانَاج، عن حُضَيْن [بن] (^٤) المنذر أبي (^٥) سَاسَان الرَّقَاشي، قال: \"حضرت عثمان بن عفان [﵁] … \" فذكر بمعناه بطوله / (^٦).\n_________\n(^١) الطيالسي، والحديث في \"مسنده\" [برقم (١٧٣)] ص ٢٥].\n(^٢) ابن هلال الباهلي.\n(^٣) ابن واقد الحراني الأسدي.\n(^٤) في الأصل: أبي. وهو خطأ، والتصويب من (ل).\n(^٥) في (ل): أَبو.\n(^٦) (ل ٥/ ١٥٥/ أ).","vol":"13","page":386},{"text":"٦٧٨٠ - حدثنا عباس بن محمد *الدُّوري*، قال: حدثنا رَوْح (^١)، قال: حدثنا سعيد بن أبي عَرُوبة، عن عبد الله الدَّانَاج -بهذا الحديث- إلّا أنه قال فيه: \"وكلم عليّ عثمان [﵁] فيه، [فـ]ـقال: دُوْنَكَ ابن عمك فَأَقِمْ عليه الحَدَّ، [قال: قُمْ] أبا حسن (^٢) فاجْلِدْهُ\".\n_________\n(^١) ابن عبادة القيسي.\n(^٢) في (ل): يا حسن.","vol":"13","page":387},{"text":"٦٧٨١ - حدثنا أحمد بن أبي رجاء (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا مِسْعَر (^٣) وسفيان (^٤)، عن أبي حَصِين (^٥)، عن عمير بن سعيد (^٦)، قال: قال علي [﵁]: \"ما كنت لأُقِيْمَ حدًّا على أحد فأجد في نفسي منه إلّا صاحب الخمر، فلو مات وَدَيْتُه\" (^٧).\nزاد سفيان: \"لأن رسول الله ﷺ لم يَسُنَّهُ\" (^٨) (^٩).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله.\n(^٢) ابن الجراح الرؤاسي.\n(^٣) ابن كِدَام الهلالي.\n(^٤) ابن سعيد الثوري.\n(^٥) عثمان بن عاصم الأسدي.\n(^٦) النخعي الصُّهْبَاني -بضم المهملة وسكون الهاء بعدها موحدة. [كذا في \"التقريب\" (٥١٨٢)]- أَبو يحيى الكوفي.\n(^٧) بتخفيف الدال، أي: غرمت ديته. قاله النووي في \"شرح مسلم\" [١١/ ٣١٣].\n(^٨) معناه لم يقدر فيه حدًّا مضبوطًا. قاله النووي في \"شرح مسلم\" [١١/ ٣١٣].\n(^٩) أخرجه مسلم من طريق سفيان الثوري به. الحدود / باب حد الخمر/ ح ٣٩ =\n⦗٣٨٨⦘ = (٣/ ١٣٣٢)].\nوالحديث أخرجه البخاري أيضًا. الحدود / باب الضرب بالجريد والنعال / ح ٦٧٧٨ (١٢/ ٦٧ - مع الفتح)].","vol":"13","page":387},{"text":"٦٧٨٢ - حدثنا أَبو العباس الغَزِّي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان، عن أبي حَصِين، عن عمير بن سعيد، عن علي بن أبي طالب ﵁ قال: \"ما كنت لأُقِيم حدًّا على أحد فأجد في نفسي إلَّا صاحب الخمر، فلو مات وَدَيْتُهُ، وذلك أن رسول الله ﷺ لم يَسُنَّهُ\".\n_________\n(^١) عبد الله بن محمد بن عمرو.\n(^٢) محمد بن يوسف بن واقد.","vol":"13","page":388},{"text":"<span data-type='title' id=toc-987>[باب] بيان حظر جلد المسلم فوق عشرة إلّا في الحد الذي أوجبه الله أو أوجبه رسول الله ﷺ، والدليل على الإباحة للإمام ضرب من يرى ضربه عشرة أسواط من غير الحد [ود].</span>","vol":"13","page":389},{"text":"٦٧٨٣ - حدثنا أَبو عبيد الله الوَهْبي (^١)، قال: حدثنا عَمِّي (^٢)، قال: حدثنا عمروٌ (^٣)، أَنَّ بُكيرًا (^٤) حدثه، قال: بينما أنا جالس عند سليمانَ بن يَسارٍ (^٥) إذ جاء عبد الرحمنِ بن جابرٍ (^٦) / (^٧) فحدَّث سليمانَ بن يَسار، ثم أقبل علينا سليمانُ بن يَسار، فقال: حدثني عبد الرحمن بن جابر أن أباه (^٨) حدثه أنه سمع أبا بُردة الأنصاريَّ يقول: سمعت رسول الله ﷺ يقول: \"لا يُجلد فوق عشرة أسواط إلّا في حد من حدود الله *تعالى*\" (^٩).\n_________\n(^١) -بفتح الواو، والهاء الساكنة، وفي آخرها الباء الموحدة. [كذا في \"الأنساب\" (٥/ ٦١٩)]- وهو أحمد بن عبد الرحمن بن وهب القرشي مولاهم المصري.\n(^٢) عبد الله بن وهب بن مسلم.\n(^٣) ابن الحارث بن يعقوب الأنصاري.\n(^٤) ابن عبد الله بن الأشج.\n(^٥) الهلالي المدني.\n(^٦) ابن عبد الله الأنصاري.\n(^٧) (ل ٥/ ١٥٥ /ب).\n(^٨) جابر بن عبد الله الأنصاري ﵁.\n(^٩) أخرجه البخاري. [الحدود / باب كم التعزير والأدب /ح ٦٨٥٠ (١٢/ ١٨٣ - مع =\n⦗٣٩٠⦘ = الفتح)]. ومسلم. [الحدود / باب قدر أسواط التعزير /ح ٤٠ (٣/ ١٣٣٢)] كلاهما من طريق ابن وهب به. ولم يخرجه مسلم من غير طريق ابن وهب.","vol":"13","page":389},{"text":"٦٧٨٤ - حدثنا محمد بن كثير الحراني (^١)، قال: حدثنا محمد بن وهب (^٢)، قال: حدثنا محمد بن سلمة (^٣)، عن أبي عبد الرحيم (^٤)، قال: حدثني زيد بن أبي أُنَيْسَة (^٥)، عن يزيد بن أبي حبيب (^٦)، عن بُكير بن عبد الله -بهذا الإسناد- مثله، إلّا أنه قال: \"لا جلد فوق عشرة أسواط إلّا في حد من حدود الله\" (^٧).\nقال أَبو عوانة: هو أَبو بردة بن نِيَار عن النبي ﷺ. لم يَذكر أباه.\n_________\n(^١) هو محمد بن يحيى بن محمد بن كثير.\n(^٢) ابن عمر بن أبي كريمة.\n(^٣) ابن عبد الله الباهلي.\n(^٤) خالد بن أبي يزيد الحراني.\n(^٥) الجزري الرُّهاوي.\n(^٦) واسم أَبي حبيب: سويد الأزدي مولاهم، أَبو رجاء المصري.\n(^٧) في الإسناد التالي من طريق الليث عن يزيد بن أبي حبيب. أسقط جابرًا من الإسناد. وهذا ما حكاه الدارقطني في \"التتبع\" و\"العلل\" في حديث يزيد بن أبي حبيب، ولم يذكر خلافًا عنه.","vol":"13","page":390},{"text":"٦٧٨٥ - حدثنا يزيد بن سِنَان (^١)، قال: حدثنا بِشْر بن عمر (^٢)، قال: أخبرنا (^٣) الليث، عن يزيد بن أبي حبيب، عن بُكير بن عبد الله،\n⦗٣٩١⦘ سليمان بن يَسار، عن عبد الرحمن بن جابر، عن أبي بُردة عن النبي ﷺ، مثله (^٤).\nولم يذكر أباه.\n_________\n(^١) ابن يزيد بن ذيال البصري.\n(^٢) ابن الحكم الزهراني.\n(^٣) في (ل): حدثنا.\n(^٤) أخرجه البخاري من طريق الليث به. [الموضع الأول / ح ٦٨٤٨ (١٢/ ١٨٢ - مع الفتح)].\nوأخرج البخاري الحديث من وجه آخر عن عبد الرحمن بن جابر عمن سمع النبي ﷺ[ح ٨٦٤٩].\nوقد حصر الحافظ ابن حجر في \"الفتح\" [١٢/ ١٨٤] الخلاف في إسناد هذا الحديث في أمرين:\nأحدهما: هل بين عبد الرحمن وأبي بردة واسطة -وهو جابر- أَوْ لا.\nوالآخر: هل الصحابي مبهم أو مسمَّى.\nورجح ألَّا واسطة بين عبد الرحمن وجابر. وأن الصحابي مسمى، وهو أَبو بردة بن نِيَار، وهذا ما يرجحه أَبو عوانة، حيث قال: هو أَبو بردة بن نيار عن النبي ﷺ، ولم يذكر أباه. ثم أسند رواية الليث التي تؤيد ذلك.\nوأما الحافظان أَبو حاتم الرازي [علل ابنه (١/ ٤٥١)] والدارقطني [في \"التتبع\" (٣٢٧)] فرجحا حديث عمرو بن الحارث -الذي لم يخرج مسلم غيره- وفيه ذكر جابر، ورجح الدارقطني في \"العلل\" [٦/ ٢٤] حديث الليث.\nقال الحافظ ابن حجر: ولم يقدح هذا الاختلاف على الشيخين في صحة الحديث؛ فإنه كيفما دار يدور على ثقة، ويحتمل أنَّ عبد الرحمن سمع أبا بردة لما حدَّث أباه وثبته فيه أبوه، فحدث به تارة بواسطة أبيه وتارة بغير واسطة.","vol":"13","page":390},{"text":"<span data-type='title' id=toc-988>[باب] بيان الكبائر التي إذا ارتكبها المسلم فأقيم عليه حدها وعوقب بها كانت كفارة له.</span>","vol":"13","page":392},{"text":"٦٧٨٦ - حدثنا يزيد بن سنان (^١) وعمار بن رجاء (^٢) وإبراهيم بن مرزوق البصري والحسن بن مُكْرَم (^٣)، قالوا: حدثنا عثمان بن عمر (^٤)، قال: حدثنا (^٥) يونس (^٦)، عن الزهري، عن أبي إدريس الخَوْلاني (^٧)، عن عبادة بن الصامت قال: قال لنا رسول الله ﷺ ونحن في مجلس: \"بايعوني على أن لا تشركوا بالله شيئًا، ولا تسرقوا، ولا تزنوا، ولا تقتلوا أولادكم، ولا تأتوا ببهتان / (^٨) تفترونه بين أيديكم وأرجلكم، ولا تعصوني في معروف. فمن وَفَى (^٩) منكم فأجره على الله، ومن أصاب من ذلك شيئًا\n⦗٣٩٣⦘ فعوقب به في الدنيا فهو كفارة له، ومن أصاب من ذلك شيئًا فستره الله في الدنيا، فأمره إلى الله، إن شاء عاقبه، وإن شاء عفا عنه\" (^١٠) قال: فبايعناه على ذلك.\n_________\n(^١) ابن يزيد بن ذيال البصري.\n(^٢) التغلبي.\n(^٣) -بضم الميم، وسكون الكاف، وفتح الراء وتخفيفها. [كذا في \"الإكمال\" لابن ماكولا (٨/ ١٨٠)]- ابن حسان، أَبو علي البغدادي.\n(^٤) ابن فارس العبدي.\n(^٥) في (ل): أخبرنا.\n(^٦) ابن يزيد بن أبي النجاد الأيلي.\n(^٧) عائذ الله بن عبد الله.\n(^٨) (ل ٥/ ١٥٦/أ).\n(^٩) بالتخفيف، وفي رواية بالتشديد. وبها بمعنىً. أي: ثبت على العهد. قاله ابن حجر في =\n⦗٣٩٣⦘ = \"الفتح\" [١/ ٨٣].\n(^١٠) أخرجه مسلم من طريق سفيان بن عيينة عن الزهري به. (يأتي حديثه برقم / ٤٦٢) [الحدود / باب الحدود كفارات لأهلها/ ح ٤١ (٣/ ١٣٣٣)].\nوالحديث أخرجه البخاري أيضًا. [الإيمان / بابٌ: حدثنا أَبو اليمان … / ح ١٨ (١/ ٨١ - مع الفتح)] بلفظه.","vol":"13","page":392},{"text":"٦٧٨٧ - حدثنا حمدان السُّلَمي (^١) ومحمد بن إسحاق بن الصباح أَبو عبد الله الصنعاني، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر (^٣)، عن الزهري، عن أبي إدريس الخَوْلاني، عن عبادة بن الصامت، قال: بايع رسول الله ﷺ نفرًا أنا فيهم فتلا علينا آية النساء، أنْ لا تشركوا بالله شيئًا. الآية (^٤). ثم قال: \"*و* من وفى فأجره\n⦗٣٩٤⦘ على الله، ومن أصاب من ذلك شيئًا فعوقب به في الدنيا فهو له طُهُورٌ (^٥). -أو قال: كَفَّارة. وقال أحدهما: طُهْرٌ له، أو قال: كفارة (^٦) - ومن أصاب من ذلك شيئًا ستره الله عليه، فأمره إلى الله، إن شاء غفر له، وإن شاء عذبه\" (^٧).\n_________\n(^١) هو أحمد بن يوسف بن خالد.\n(^٢) الحديث في \"مصنفه\" [أهل الكتاب / بيعة النبي ﷺ / ح ٩٨١٨ (٦/ ٤)].\n(^٣) ابن راشد الأزدي.\n(^٤) يريد آية سورة الممتحنة التي كان يبايع بها النبي ﷺ النساء، وهي قوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ في مَعْرُوفٍ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ إِنَّ =\n⦗٣٩٤⦘ = اللَّهَ غَفُورٌ رَحِيمٌ (١٢)﴾ آية: ١٢.\n(^٥) في (ل): طهرة.\n(^٦) والذي في \"المصنف\": فهو له طهور وكفارة.\n(^٧) أخرجه مسلم [الموضع السابق /ح ٤٢] من طريق عبد الرزاق به، دون سياق متنه، إلا أنه نبه على أنه زاد في الحديث \"فتلا علينا آية النساء\".","vol":"13","page":393},{"text":"٦٧٨٨ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا سفيان بن عيينة، عن الزهري، عن أبي إدريس الخَوْلاني، عن عبادة بن الصامت قال: كنا عند رسول الله ﷺ في مجلس، فقال: \"بايعوني على أن لا تشركوا بالله شيئًا ولا تزنوا ولا تسرقوا / (^٢) ولا تقتلوا النفس التي حرم الله إلا بالحق، فمن وَفَى منكم فأجره على الله، ومن أصاب منها شيئًا فعوقب عليه فهو كفارة له، ومن أصاب من ذلك شيئًا فستره الله عليه فهو إلى الله؛ إن شاء عذبه، وإن شاء غفر له\".\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) (ل ٥/ ١٥٦ /ب).","vol":"13","page":394},{"text":"٦٧٨٩ - حدثنا ابن الجنيد الدَّقَّاق (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان، قال: سمعت الزهري يقول: أخبرني أَبو إدريس [الخولاني]. فذكر مثله.\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) عبد الله بن الزبير بن عيسى. والحديث في \"مسنده\" [برقم / ٣٨٧ (١/ ١٩١)].","vol":"13","page":395},{"text":"٦٧٩٠ - حدثنا أَبو أُمية (^١)، قال: أخبرنا (^٢) أَبو اليمان (^٣)، قال: أخبرنا شعيب (^٤)، عن الزهري، بإسناده، مثله.\n_________\n(^١) محمد بن إبراهيم بن مسلم.\n(^٢) في (ل): حدثنا.\n(^٣) الحكم بن نافع البهراني.\n(^٤) ابن أبي حمزة القرشي.","vol":"13","page":395},{"text":"٦٧٩١ - حدثنا يزيد بن سنان، قال: حدثنا محبوب بن الحسن (^١)، قال: حدثنا خالد الحَذَّاء (^٢)، عن أبي قلابة (^٣)، عن أبي الأشعث (^٤)، عن عبادة بن الصامت قال: أخذ رسول الله ﷺ *علينا* كما أخذ على النساء أن لا تشركوا بالله شيئًا، ولا تزنوا، ولا تسرقوا، ولا تقتلوا\n⦗٣٩٦⦘ أولادكم، ولا يَعْضَهْ بعضُكم بعضًا (^٥)، ولا نَعْصِيَنَّهُ في معروف. \"فمن أصاب منكم حدًّا فعجلت له عقوبته فهي (^٦) كفارته، ومن أُخّر عنه فأمره إلى الله؛ إن شاء غفر له، وإن شاء عذبه -وقال مرة: فإن شاء عذبه وإن شاء رحمه-\" (^٧).\n_________\n(^١) هو محمد بن الحسن بن هلال.\n(^٢) هو خالد بن مهران الحذاء.\n(^٣) عبد الله بن زيد الجرمي.\n(^٤) شراحيل بن آدَه -بالمد وتخفيف الدال- أَبو الأشعث الصنعاني. ويقال: أده جَدُّ أبيه وهو ابن شرحبيل بن كليب. وقيل غير ذلك.\n(^٥) قال ابن الأثير في \"النهاية\" [٣/ ٢٥٤]: أي لا يرميه بالعَضِيهة، وهي البهتان والكذب. اهـ. ويأتي في روايةٍ تفسيره بالغيبة. [ح ٤٦٨].\n(^٦) في (ل): فهو.\n(^٧) أخرجه مسلم [الموضع الأول / ح ٤٣] من طريق هشيم عن خالد الحذاء به. وليس فيه \"ولا نعصينه في معروف\". وفيه في أول كلام النبي ﷺ \"فمن وَفَى منكم فأجره على الله\".\nوالحديث لم يخرجه البخاري من هذا الوجه.\nوأخرجه أَبو الفضل بن عمار في كتابه \"علل الأحاديث في كتاب الصحيح\" [ص ١٠٣] عن أبي المثنى معاذ بن المثنى عن محمد بن المنهال الضرير حدثنا يزيد بن زريع حدثنا خالد الحذاء عن أبي قلابة عن أبي أسماء الرحبى -قال يزيد: وكان حدثنا به قبل ذلك عن أبي الأشعث الصنعاني. قال: قلت لخالد الحذاء: كنت حدثتنا به عن أبي الأشعث الصنعاني. قال: غَيِّره واجعله عن أبي أسماء- عن عبادة بن الصامت … وذكر الحديث. ورواه هكذا -أيضًا- ابن حبان في \"صحيحه\" [الإحسان (١٠/ ٢٥٣) ح ٤٤٠٥] من طريق يزيد بن زريع به.\nقال ابن عمار: والاضطراب فيه إنما هو من خالد.\nقلت: لعل هذا الاضطراب كان من خالد بعد تلك القدمة التي قدمها من الشام والتي أشار حماد بن زيد إلى أن حفظه تغير بعدها. [ينظر: هدي الساري (٤٢٠)]. =\n⦗٣٩٧⦘ = وما يحدث به المحدث في حال تغيره فيضطرب فيه لا يُعَلُّ به ما رواه في حال السلامة. والله أعلم.","vol":"13","page":395},{"text":"٦٧٩٢ - حدثنا أَبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن خالد، عن أبي قلابة، عن أبي الأشعث الصنعاني، عن عبادة بن الصامت قال: أخذ علينا رسول الله ﷺ -كما أخَذ على النساء في القرآن. بايعنا على أن لا نشرك بالله شيئًا، ثم قال: \"فمن أصاب منهم حدًّا فعُجِّلَ عقوبتُه فهو / (^٢) كفارته، ومن أُخِّرَ عنه فأمره إلى الله؛ إن شاء غفر له وإن شاء عذبه\".\n_________\n(^١) ابن سعيد الثوري.\n(^٢) (ل ٥/ ١٥٧ / أ).","vol":"13","page":397},{"text":"٦٧٩٣ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا شعبة، عن خالد الحذاء سمع أبا قلابة يحدث عن أبي الأشعث الصنعاني عن عبادة بن الصامت قال: أخذ رسول الله ﷺ علينا كما أَخَذَ على النساء أن لا نشرك بالله شيئًا، ولا نسرق، ولا نزني، ولا نقتل أولادنا، ولا نعصيه في معروف. \"فمن أتى منكم حدًّا مما نُهِيَ عنه فأقيم عليه الحد فهو كفارة له، ومن أُخر *عنه* فأمره إلى الله *﷿*، إن شاء عذبه وإن شاء غفر له\". وإن رسول الله ﷺ قال:\n⦗٣٩٨⦘ \"لا يَعْضَهْ بعضكم بعضًا\".\nرواه النضر بن شميل عن شعبة، وقال: \"ولا يَعْضَهْ بعضُنا (^٢) بعضًا\" (^٣).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [برقم (٥٧٩ وَ٥٨٠) / ص ٧٩].\n(^٢) في (ل): بعضكم.\n(^٣) لم أقف على من وصله.","vol":"13","page":397},{"text":"٦٧٩٤ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا شعيب بن الليث (^٢)، قال: حدثني (^٣) الليث [بن سعد] وحدثنا الصَّغَاني (^٤)، قال: حدثنا عاصم بن علي (^٥)، قال: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب (^٦)، عن أبي الخَيْر (^٧)، عن الصُّنَابِحي (^٨)، عن عبادة بن الصامت\n⦗٣٩٩⦘ قال: \"إني من النقباء الذين بايَعْنَا رسول الله ﷺ، *قال: * بايعناه على أن لا نشرك بالله شيئًا (^٩)، ولا نزني، ولا نسرق (^١٠)، ولا نقتل النفس التي حرم الله (^١١)، ولا نَنْهَب، ولا نعصي؛ بالجَنَّةِ (^١٢). ولا يعيب (^١٣) بعضُنا بعضًا. فإن غشينا شيئًا من ذلك كان قضاؤه إلى الله *﷿*\" (^١٤).\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) ابن سعد الفهمي.\n(^٣) في (ل): حدثنا.\n(^٤) محمد بن إسحاق بن جعفر.\n(^٥) ابن عاصم بن صهيب الواسطي، أَبو الحسن التيمي مولاهم. مختلف فيه، وخلص الحافظ ابن حجر في \"التقريب\" إلى أنه صدوق ربما وهم. مات سنة إحدى وعشرين ومائتين.\n(^٦) واسم أَبي حبيب: سويد الأزدي.\n(^٧) مَرْثَد بن عبد الله اليَزَني -بفتح التحتانية والزاي وبعدها نون [كذا في \"التقريب\" [٦٥٤٨] أَبو الخير المصري.\n(^٨) -بضم الصاد، وفتح النون، وبعد الألف باء موحدة مكسورة، ثم حاء. [كذا في =\n⦗٣٩٩⦘ = \"اللباب\" لابن الأثير]-عبد الرحمن بن عُسَيْلة- بمهملتين مصغر. [كذا في \"التقريب\" (٣٩٥٢)]- أَبو عبد الله المرادي.\n(^٩) قال الحافظ ابن حجر في \"الفتح\" [١٢/ ٢٠٥]: ظاهره أن هذه البيعة على هذه الكيفية كانت ليلة العقبة، وليس كذلك. وإنما كانت البيعة ليلة العقبة \"على المنشط والمكره والعسر واليسر … \" إلى آخره. وأما البيعة المذكورة هنا -وهي التي تسمى بيعة النساء- فكانت بعد ذلك بمدة، فإن آية النساء التي فيها البيعة المذكورة نزلت بعد عمرة الحديبية في زمن الهدنة وقبل فتح مكة، وكانت البيعة التي وقعت للرجال على وفقها كانت عام الفتح. اهـ.\n(^١٠) في (ل): ولا نسرق ولا نزني.\n(^١١) هنا زيادة عند مسلم دون البخاري \"وإلا بالحق\".\n(^١٢) قوله: \"بالجنة\" متعلق بقوله في أول الحديث \"بايعنا\". قاله ابن حجر في \"الفتح\" [١/ ٨٧]. وهنا زيادة عند البخاري ومسلم \"وإن فعلنا ذلك\". وليس عندهما \"ولا يغتب بعضنا بعضًا\".\n(^١٣) في (ل): يغتب.\n(^١٤) أخرجه البخاري [٦٨٧٣] عن عبد الله بن يوسف و[٣٨٩٣] قتيبة. ومسلم عن قتيبة ومحمد بن رمح. [الموضع الأول /ح ٤٤]. وأحمد [٥/ ٣٢١] عن هاشم بن =\n⦗٤٠٠⦘ = القاسم أربعتهم عن الليث به. وليس عندهم \"ولا يعيب بعضنا بعضًا\". وأخرجه أحمد [٥/ ٣٢٣]. والحاكم [٤/ ٦٢٤] من طريق يزيد بن أبي حبيب به. وليس فيه \"ولا يعيب بعضنا بعضًا\". وجاءت هذه العبارة في حديث أبي الأشعث الصنعاني عن عبادة بن الصامت [تقدم برقم /٦٧٩١] بلفظ: \"ولا يعضه بعضكم بعضًا\". وهذه الرواية مفسرة لها.","vol":"13","page":398},{"text":"٦٧٩٥ - حدثنا عباس الدُّوري، قال: حدثنا أَبو النضر (^١)، قال: حدثنا الليث، بإسناده، نحوه / (^٢).\n_________\n(^١) هاشم بن القاسم الليثي.\n(^٢) (ل ٥/ ١٥٧ /ب).","vol":"13","page":400},{"text":"<span data-type='title' id=toc-989>باب [بيان] إسقاط الحكم في الدية عن أصحاب الدواب والأنعام فيما (^١) يضمن من الناس والدواب و[الأموال]، وكذلك أصحاب الآبار والمعادن فيما يسقط فيها من الناس والدواب.</span>\n_________\n(^١) في (ل): فيمن.","vol":"13","page":401},{"text":"٦٧٩٦ - حدثنا الصَّغَاني (^١)، قال: حدثنا أَبو النَّضْر (^٢)، قال: أخبرنا (^٣) شعبة، عن محمد بن زياد (^٤) قال: سمعت أبا هريرة يحدث عن النبي ﷺ قال: \"العَجْمَاءُ جَرْحُهَا (^٥) جُبَارٌ، والمَعْدِنُ جُبَارٌ، [والبئر جبار]،\n⦗٤٠٢⦘ وفي الرِّكَازِ الخُمُسُ (^٦) \" (^٧).\n[رواه حَبَّان (^٨) عن شعبة بمثله (^٩). وأما غندر فلم يقل \"والبئر جبار\" (^١٠)].\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) هاشم بن القاسم الليثي.\n(^٣) في (ل): حدثنا.\n(^٤) الجُمَحي مولاهم، أَبو الحارث المدني، نزيل البصرة.\n(^٥) قال ابن الأثير: الجَرْح هاهنا بفتح الجيم على المصدر لا غير، قاله الأزهري. فأما الجُرْح -بالضم- فهو الاسم. [النهاية (١/ ٣٥٥)].\n(^٦) قال الترمذي: \"حَدَّثَنَا الأَنْصَارِيُّ عَنْ مَعْنٍ قَالَ أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ: وَتَفْسِيرُ حَدِيثِ النَّبِيِّ ﷺ: \"الْعَجْمَاءُ جَرْحُهَا جُبَارٌ\" يَقُولُ: هَدَرٌ لا دِيَةَ فِيهِ، قَالَ أَبو عِيسَى: وَمَعْنَى قَوْلِهِ: \"الْعَجْمَاءُ جَرْحُهَا جُبَارٌ\" فَسَّرَ ذَلِكَ بَعْضُ أَهْلِ الْعِلْمِ قَالُوا: \"الْعَجْمَاءُ\" الدَّابَّةُ الْمُنْفَلِتَةُ مِنْ صَاحِبِهَا، فَمَا أَصَابَتْ في انْفلاتَهِا فَلا غُرْمَ عَلَى صَاحِبِهَا. وَ\"الْمَعْدِنُ جُبَارٌ\" يَقُولُ: إِذَا احْتَفَرَ الرَّجُلُ مَعْدِنًا، فَوَقَعَ فِيهِ إِنْسَانٌ فَلا غُرْمَ عَلَيْهِ. وَكَذَلِكَ \"الْبِئْرُ\" إِذَا احْتَفَرَهَا الرَّجُلُ لِلسَّبِيلِ فَوَقَعَ فِيهَا إِنْسَانٌ فَلا غُرْمَ عَلَى صَاحِبِهَا. وَ\"في الرِّكَازِ الْخُمُسُ\" وَالرِّكَازُ مَا وُجِدَ في دَفْنِ أَهْلِ الجْاَهِلِيَّةِ فَمَنْ وَجَدَ رِكَازًا أَدَّى مِنْهُ الْخُمُسَ إلى السُّلْطَانِ، وَمَا بَقِيَ فَهُوَ لَهُ\". [السنن /ح ١٣٧٧ (٣/ ٦٦١)].\n(^٧) أخرجه مسلم من طريق شعبة به. [الحدود / باب جرح العجماء والمعدن والبئر جبار /ح ٤٦ (٣/ ١٣٣٥)]. دون سياق متنه.\nوالحديث أخرجه البخاري أيضًا. [الديات / باب العجماء جبار /ح ٦٩١٣ (١٢/ ٢٦٧ - مع الفتح)].\n(^٨) ابن هلال البصري.\n(^٩) لم أقف على من وصله.\n(^١٠) وصله مسلم [الموضع السابق] عن محمد بن بشار عنه. دون سياق متنه. وفي اللفظ المحال عليه ذكر \"البئر جبار\".","vol":"13","page":401},{"text":"٦٧٩٧ - حدثنا الفضل بن الحُبَاب (^١)، قال: حدثنا عبد الرحمن بن\n⦗٤٠٣⦘ بكر بن الربيع بن مسلم (^٢)، قال: سمعت الرَّبيع بن مسلم (^٣) يقول: سمعت محمد بن زياد يقول: سمعت أبا هريرة يقول: سمعت النبي ﷺ يقول: \"العجماء جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٤).\n_________\n(^١) -بحاء مهملة مضمومة، وبعدها باء خفيفة معجمة بواحدة، وبعد الألف مثلها. =\n⦗٤٠٣⦘ = [ينظر: الإكمال- لابن ماكولا (٢/ ١٤٠ وَ١٤١)]- الجُمَحي، أَبو خليفة البصري.\n(^٢) الجُمَحي، البصري.\n(^٣) الجُمَحي، أَبو بكر البصري.\n(^٤) أخرجه مسلم من طريق الربيع بن مسلم به. [الموضع السابق].","vol":"13","page":402},{"text":"٦٧٩٨ - حدثنا أحمد بن شيبان (^١)، قال: حدثنا سفيان بن عيينة، عن الزهري، عن سعيد (^٢) وأبي سلمة (^٣)، عن أبي هريرة، عن النبي ﷺ قال: \"العجماء [جرحها] جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٤).\n_________\n(^١) الرملي.\n(^٢) ابن المسيِّب. كما في الطرق التالية.\n(^٣) ابن عبد الرحمن بن عوف الزهري.\n(^٤) أخرجه مسلم من طريق سفيان بن عيينة به. [الموضع الأول/ ح ٤٥]. دون سياق متنه.","vol":"13","page":403},{"text":"٦٧٩٩ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا سفيان *بن عيينة*، عن الزهري، عن سعيد بن المسيِّب عن أبي هريرة يبلغ به النبي ﷺ\n⦗٤٠٤⦘ قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" / (^٢).\nفقال السائل: يا أبا محمد معه أَبو سلمة؟ قال: إن كان معه فهو معه (^٣).\n_________\n(^١) ابن ميسرة الصدفي.\n(^٢) (ل ٥/ ١٥٨/أ).\n(^٣) أخرجه الدارقطني في \"السنن\" [٣/ ١٤٩] من طريق يونس بن عبد الأعلى به. وأخرجه الترمذي [ح ١٣٧٧ (٣/ ٦٦١)]، وابن ماجه [ح/ ٢٦٧٣ (٢/ ٨٩١)]، والنسائي في \"الكبرى\" [ح / ٢٢٧٤ (٣/ ٢٣)] من طرق عن سفيان به- دون ذكر أبي سلمة.\nوليس عندهم: فقال السائل … الخ. وأخرجه الدارقطني في \"السنن\" [٣/ ١٥١] أيضًا من طريق سفيان عن الزهري عن سعيد وأبي سلمة.","vol":"13","page":403},{"text":"٦٨٠٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني مالك بن أنس (^٢)، عن ابن شهاب، عن سعيد وأبي سلمة، عن أبي هريرة أن رسول الله ﷺ قال: \"جرح العجماء جبار، [والبئر جبار] (^٣)، والمعدن جبار، وفي الركاز الخمس\" (^٤).\n_________\n(^١) هو عبد الله بن وهب بن مسلم.\n(^٢) الحديث في \"موطئه\" -برواية الليثي-[العقول / باب جامع العقول /ح ١٢ (٢/ ٨٦٨)].\n(^٣) زيادة من (ل):. وهي موافقة لما في \"الموطأ\".\n(^٤) أخرجه مسلم من طريق مالك به. [الموضع الأول /ح ٤٥]. دون سياق متنه.","vol":"13","page":404},{"text":"٦٨٠١ - حدثنا يونس *بن عبد الأعلى*، قال: أخبرنا ابن وهب،\n⦗٤٠٥⦘ قال: أخبرني يونس (^١)، عن ابن شهاب، عن سعيد بن المسيِّب وعبيد الله بن عبد الله (^٢)، عن أبي هريرة عن رسول الله ﷺ، بمثله (^٣).\nقال ابن شهاب: الجبار الهدر. والعجماء البهيمة.\n_________\n(^١) ابن يزيد بن أبي النجاد الأيلي.\n(^٢) ابن عتبة بن مسعود الهذلي.\n(^٣) أخرجه مسلم من طريق ابن وهب به. [الموضع الأول/ ح ٤٥]. دون سياق متنه.\nقال الدارقطني في \"العلل\" [٩/ ٣٨٩] بعد أن ذكر الخلاف على يونس: والصحيح عن الزهري عن سعيد وأبي سلمة. وحديثه عن عبيد الله غير مدفوع؛ لأنه قد اجتمع عليه اثنان -يعني ابن وهب وإسحاق بن راشد-.\nقال ابن حجر: وتابع الأوزاعيُّ يونس بن يزيد عن الزهري في قوله: \"عن عبيد الله\". لكن قال: \"عن ابن عباس\" بدل أبي هريرة. وهو وهم من الراوي عن الأوزاعي. [ينظر: فتح الباري (١٢/ ٢٦٥)]. ويأتي حديث الأوزاعي عند المصنف برقم [٦٨٠٧].","vol":"13","page":404},{"text":"٦٨٠٢ - حدثنا محمد بن عبد الحكم (^١)، قال: حدثنا وهب الله بن راشد (^٢)، عن يونس *بن يزيد*، عن ابن شهاب، عن سعيد، عن أبي هريرة عن النبي ﷺ، بمثله (^٣).\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم بن أعْيَن، أَبو عبد الله المصري.\n(^٢) أَبو رزعة المصري المؤذن.\n(^٣) تقدم من طريق سفيان بن عيينة عن الزهري عن سعيد وحده. [ح / ٦٧٩٩].","vol":"13","page":405},{"text":"٦٨٠٣ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا\n⦗٤٠٦⦘ حجاج (^٢)، عن ابن جريج (^٣)، قال: أخبرني ابن شهاب، عن سعيد بن المسيب وعن أبي سلمة، عن أبي هريرة أن رسول الله ﷺ قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\".\n_________\n(^١) هو يوسف بن سعيد بن مسلم المصيصي.\n(^٢) ابن محمد الأعور المصيصي.\n(^٣) عبد الملك بن عبد العزيز.","vol":"13","page":405},{"text":"٦٨٠٤ - حدثنا [إسحاق] *الدَّبَري*، عن عبد الرزاق (^١)، [عن معمر (^٢)] وَابن جريج، عن الزهري، بإسناده، بنحوه.\n_________\n(^١) الحديث في \"مصنفه\" [العقول / باب العجماء /ح ١٨٣٧٣ (١٠/ ٦٥)].\n(^٢) ابن راشد الأزدي.","vol":"13","page":406},{"text":"٦٨٠٥ - حدثنا أحمد بن الفرج الحمصي، قال: حدثنا بَقِيَّة (^١)، قال: حدثنا الزُّبَيْدي (^٢)، عن الزهري، عن سعيد، عن أبي هريرة عن النبي ﷺ، مثله (^٣) / (^٤).\n_________\n(^١) ابن الوليد بن صائد، أَبو يُحْمِد الكَلاعي الحمصي.\n(^٢) -بضم الزاي- أَبو بكر بن الوليد بن عامر الشامي. مشهور بكنيته، واسمه صَمْصُوم -بمهملتين- الأولى مفتوحة والثانية مضمومة بينهما ميم ساكنة. قال ابن حجر: مجهول الحال. [التقريب (٧٩٩٥)].\n(^٣) تقدم من طريق الزهري عن سعيد وحده. [ح / ٦٧٩٩].\n(^٤) (ل ٥/ ١٥٨ /ب).","vol":"13","page":406},{"text":"٦٨٠٦ - حدثنا شعيب بن شعيب بن إسحاق الدمشقي، قال:\n⦗٤٠٧⦘ حدثنا مروان بن محمد (^١) ح وحدثنا أَبو أُمية (^٢)، قال: حدثنا الحسن *بن موسى* الأشيب (^٣) وأحمد بن يونس (^٤)، قالوا حدثنا الليث بن سعد، عن الزهري، عن سعيد وأبي سلمة، عن أبي هريرة عن النبي ﷺ أنه قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٥).\n_________\n(^١) ابن حسان الأسدي.\n(^٢) محمد بن إبراهيم بن مسلم.\n(^٣) -بمعجمة ثم تحتانية. [كذا في \"التقريب\" (١٢٨٨)]- أَبو علي البغدادي.\n(^٤) هو أحمد بن عبد الله بن يونس.\n(^٥) أخرجه مسلم من طريق الليث به. [الموضع الأول/ ح ٤٥ (٣/ ١٣٣٤)].","vol":"13","page":406},{"text":"٦٨٠٧ - ز- حدثنا أَبو داود الحراني، قال: حدثنا أيوب بن خالد (^١)، قال: حدثنا الأوزاعي (^٢)، عن محمد بن مسلم (^٣)، عن عبيد الله بن عبد الله (^٤)، عن ابن عباس عن النبي ﷺ *أنه* قال: \"العجماء *جرحها* جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٥).\n_________\n(^١) الجهني الحراني. وتقدم قول ابن عدي: حدث عن الأوزاعي بالمناكير.\n(^٢) عبد الرحمن بن عمرو.\n(^٣) ابن شهاب الزهري.\n(^٤) ابن عتبة بن مسعود الهذلي.\n(^٥) رواه ابن عدي في \"الكامل\" [١/ ٣٥٠] من طريق أَبي داود الحراني به، وقال: هذا الحديث بهذا الإسناد لا أعلم يرويه عن الأوزاعي غير أيوب بن خالد. أهـ. قال ابن حجر: وهو وهم منه -يعني من الراوي عن الأوزاعي-[فتح الباري (١٢/ ٢٦٥ - ٢٦٦)].","vol":"13","page":407},{"text":"٦٨٠٨ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا زَمْعَة (^٢) عن الزهري، عن سعيد بن المسيِّب، عن أبي هريرة قال سمعت النبي ﷺ يقول: \"الدابة العجماء جرحها جبار، والمعدن جبار، والبئر جبار، وفي الركاز الخمس\" (^٣).\n_________\n(^١) الطيالسي. والحديث في \"مسنده\" [ح ٢٣٠٥ /ص ٣٠٤].\n(^٢) ابن صالح الجَنَدي.\n(^٣) تقدم من طريق سفيان بن عيينة عن الزهري عن سعيد وحده [٦٧٩٩].","vol":"13","page":408},{"text":"٦٨٠٩ - حدثنا أَبو قلابة (^١)، قال: حدثنا عبد الصمد بن عبد الوارث (^٢)، قال: حدثنا شعبة، عن محمد بن عمرو (^٣)، عن أبي سلمة، عن أبي هريرة أن النبي ﷺ قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٤).\n_________\n(^١) عبد الملك بن محمد الرقاشي.\n(^٢) ابن سعيد العنبري.\n(^٣) ابن علقمة بن وقاص الليثي.\n(^٤) أخرجه مسلم [الموضع الأول] عن محمد بن رمح عن الليث عن أيوب بن موسى عن الأسود بن العلاء عن أبي سلمة بن عبد الرحمن به. وزاد فيه \"جرحها\" في كل من البئر والمعدن أيضًا.","vol":"13","page":408},{"text":"٦٨١٠ - حدثنا الحسن بن أبي الربيع الجرجاني (^١) والسُّلَمي (^٢)، قالا:\n⦗٤٠٩⦘ حدثنا عبد الرزاق، عن معمر، عن هَمَّام [بن مُنبِّه] (^٣)، عن أبي هريرة عن النبي ﷺ قال: \"العجماء جرحها جبار، والمعدن جبار، والنار جبار (^٤)، وفي الركاز الخمس\".\nاللفظ للجرجاني.\nوالسلمي لم يذكر \"النار\" (^٥) / (^٦).\n_________\n(^١) اسم أبي الربيع: يحيى بن الجَعْد، أَبو علي العبدي، نزيل بغداد.\n(^٢) أحمد بن يوسف.\n(^٣) الحديث في \"صحيفته\" [برقم / ١٣٨] وفي بعض نسخ الصحيفة زيادة \"والبئر جبار\".\n(^٤) قال المناوي: المراد بالنار الحريق، فمن أوقدها بملكه لغرض، فطيرتها الريح فشعلتها في مال غيره -ولا يملك ردها- فلا يضمنه. [فيض القدير ٦/ ٢٩٣].\n(^٥) رواه البيهقي [السنن الكبرى (٨/ ٣٤٤)] من طريق السلمي به. وفيه \"والنار جبار\".\nكما أن \"صحيفة همام\" المطبوعة هي من رواية السلمي عن عبد الرزاق وفيها ذكر النار! ورواه الإمام أحمد عن عبد الرزاق ضمن روايته لصحيفة همام في \"المسند\" [٢/ ٣١٩] ولم يذكر \"النار\".\n(^٦) (ل ٥/ ١٥٩ / أ).","vol":"13","page":408},{"text":"٦٨١١ - ز- حدثنا أَبو الأزهر (^١) ومحمد بن إسحاق بن شَبُّوْيَه المكي والجرجاني (^٢)، قالوا: حدثنا عبد الرزاق، عن معمر، عن هَمَّام بن مُنَبِّه، عن أبي هريرة عن النبي ﷺ قال: \"النار جبار\" (^٣).\n⦗٤١٠⦘ كان يقال غلط فيه عبد الرزاق (^٤)، إنما هو \"البئر جبار\"، فجعله \"النار\". ثم وافقه عليه عبد الملك *عن معمر* (^٥).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي.\n(^٢) هو الحسن بن أبي الربيع. المتقدم في الحديث السابق.\n(^٣) أخرجه أَبو داود [الديات / باب النار تعدى / ح ٤٥٩٤ (٤/ ٧١٦)] عن محمد بن المتوكل، وابن ماجه [الديات / باب الجبار / ح ٢٦٧٦ (٢/ ٨٩٢)] عن أبي الأزهر، =\n⦗٤١٠⦘ = والنسائي في \"الكبرى\" [(كتاب العارية) على ما في \"تحفة الأشراف\" (١٠ /ح ١٤٦٩٩)] عن أحمد بن سعيد، والدارقطني في \"السنن\" [الحدود والديات /ح ٢١٠ (٣/ ١٥٢)] من طريق زهير بن محمد وأحمد بن منصور الرمادي، والسهمي في \"تاريخ جرجان\" [ص / ٣٧٨ - ٣٧٩] من طريق محمد بن عبيد الله الماسوراباذي ستتهم عن عبد الرزاق به. وعند ابن ماجه والنسائي زيادة \"والبئر جبار\". وهو مختصر من الحديث الذي قبله.\n(^٤) في (ل): عبد الرزاق غلط فيه.\n(^٥) وقال الدارقطني عقب روايته للحديث من طريق الرمادي: \"قال الرمادي: قال عبد الرزاق: قال معمر: لا أُراه إلَّا وهْمًا\" أهـ. وسنده صحيح. ونقل ابن عبد البر في \"التمهيد\" [٧/ ٢٦] عن ابن معين أنه قال: أصله \"البئر جبار\" ولكنه صحفه معمر. قال الحافظ ابن حجر في \"الفتح\" [١٢/ ٢٦٧]: \"ويؤيد ما قال ابن معين اتفاق الحفاظ من أصحاب أبي هريرة على ذكر البئر دون النار، وقد ذكر مسلم أن علامة المنكر في حديث المحدث أن يعمد إلى مشهور بكثرة الحديث والأصحاب فيأتي عنه بما ليس عندهم، وهذا من ذاك. ويؤيده أيضًا أنه وقع عند \"أحمد\" من حديث جابر [يأتي برقم / ٦٨١٩] بلفظ \"الجُبُّ جبار\" -بجيم مضمومة وموحدة ثقيلة- وهو البئر\" اهـ. فإذا تقرر أن الوهم واقع من قَبْل عبد الرزاق فإن متابعة عبد الملك الصنعاني له [تأتي برقم / ٦٨١٢] لا تقوي الحديث برفع تهمة التصحيف عن عبد الرزاق. والله أعلم.\nونقل البيهقي في \"السنن الكبرى\" [٨/ ٣٤٤] بسنده إلى حنبل بن إسحاق قال: =\n⦗٤١١⦘ = سمعت أبا عبد الله أحمد بن حنبل يقول في حديث أبي هريرة: حديث عبد الرزاق يحدث به \"النار جبار\" ليس بشيء، لم يكن في الكتب، باطل ليس بصحيح. اهـ.\nونقل البيهقي -أيضًا- عن الإمام أحمد ما يبين منشأ التصحيف. بسنده إلى ابن هانئ قال: سمعت أحمد بن حنبل يقول: أهل اليمن يكتبون النار النير، ويكتبون البير. يعني فهو تصحيف. [السنن الكبرى (٨/ ٣٤٥)].","vol":"13","page":409},{"text":"٦٨١٢ - ز- حدثنا أَبو داود السجزي (^١)، قال: حدثنا جعفر بن مسافر (^٢)، قال: حدثنا زيد بن المبارك (^٣)، قال: حدثنا عبد الملك الصنعاني (^٤)، عن معمر، عن همام، عن أبي هريرة قال: قال النبي ﷺ: \"النار جبار\" (^٥).\n_________\n(^١) سليمان بن الأشعث. والحديث في \"سننه\" [الديات / باب في النار تعدى/ ح ٤٥٩٤ (٤/ ٧١٦)].\n(^٢) ابن إبراهيم بن راشد التِّنَّسي، أَبو صالح الهذلي مولاهم. قال النسائي: صالح. وقال أَبو حاتم: شيخ. وذكره ابن حبان في \"الثقات\" [٨/ ١٦١] وقال: ربما أخطأ. وقد جعله الحافظان الذهبي وابن حجر في مرتبة صدوق. زاد ابن حجر: ربما أخطأ. مات سنة أربع وأربعين ومائتين. [الجرح والتعديل (٢/ ٤٩١). تهذيب الكمال (٥/ ١٠٨). الكاشف (٨٠٢). التقريب (٩٥٧)].\n(^٣) الصنعاني اليماني.\n(^٤) هو عبد الملك بن محمد الحِمْيري الصنعاني. قال أَبو حاتم: يكتب حديث. وقال الذهبي: ليس بحجة. وقال ابن حجر: لين الحديث. [الجرح والتعديل (٥/ ٣٦٩). الكاشف (٣٤٧٩). التقريب (٤٢١١)].\n(^٥) تقدم الكلام على الحديث في الذي قبله.","vol":"13","page":411},{"text":"٦٨١٣ - حدثنا محمد بن حَيُّوْيَه (^١)، قال:\n⦗٤١٢⦘ أخبرنا (^٢) أَبو اليمان (^٣)، قال: حدثنا (^٤) شعيب (^٥)، قال: حدثنا أَبو الزناد (^٦)، عن عبد الرحمن الأَعرج (^٧)، عن أبي هريرة قال: قال النبي (^٨) ﷺ: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٩).\n_________\n(^١) هو محمد بن يحيى بن موسى.\n(^٢) في (ل): حدثنا.\n(^٣) الحكم بن نافع البهراني.\n(^٤) في (ل): أخبرنا.\n(^٥) ابن أبي حمزة: دينار القرشي.\n(^٦) عبد الله بن ذكوان.\n(^٧) هو عبد الرحمن بن هرمز.\n(^٨) في (ل): رسول الله.\n(^٩) أخرجه الإمام أحمد في \"المسند\" [٢/ ٣٨٢] من طريق أبي الزناد به. وإسناده رجاله رجال الصحيح.","vol":"13","page":411},{"text":"٦٨١٤ - أخبرنا (^١) يونس *بن عبد الأعلى*، قال: أخبرنا ابن وهب، أن مالكًا أخبره ح وحدثنا عمرو بن عثمان العثماني، قال: حدثنا مُطَرِّف (^٢)، قال: حدثنا مالك (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة. فذكر بمثله (^٤).\n_________\n(^١) في (ل): حدثنا.\n(^٢) ابن عبد الله اليساري.\n(^٣) هذا الحديث ليس في \"الموطأ\".\n(^٤) عزاه في \"تحفة الأشراف\" [(١٠/ ١٩٨) ح ١٣٨٥٨] إلى النسائي في [الركاز]. عن محمد بن سلمة عن ابن القاسم عن مالك به. وأشار المحقق إلى أنه في \"الكبرى\" -رواية ابن حيويه-. والذي طبع من \"السنن الكبرى\" رواية ابن الأحمر. والحديث غير =\n⦗٤١٣⦘ = موجود فيها. والحديث إسناده رجاله رجال الصحيح.","vol":"13","page":412},{"text":"٦٨١٥ - ز- حدثنا أَبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١) قال: حدثنا الليث بن سعد، عن الزهري، عن سالم (^٢)، عن أبيه، عن عامر بن ربيعة عن النبي ﷺ قال: \"العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس\" (^٣).\nكذا قال. هذا عجب (^٤) أيضًا حسن (^٥) / (^٦).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف.\n(^٢) ابن عبد الله بن عمر بن الخطاب.\n(^٣) أخرجه النسائي في \"الكبرى\" [الركاز / باب ذكر الركاز /ح ٥٨٣٠ (٣/ ٤٢٤)] من طريق يعقوب بن إبراهيم به. وقال عقبه: \"خالفه قتيبة بن سعيد\". ثم رواه عن قتيبة عن الليث عن الزهري عن أَبي سلمة وسعيد بن المسيب عن أبي هريرة. اهـ. وتابع قتيبةَ مروانُ بن محمد، والحسن بن موسى الأشيب، وأحمد بن يونس، [عند المصنف كما تقدم / ح ٦٨٠٦] وموسى بن داود، وعبد الله بن عبد الحكم، وشعيب بن الليث، وحجاج الأعور [عند الدارقطني في \"العلل\" (٩/ ٣٨٩)]. وهو المحفوظ عن الليث.\n(^٤) في (ل): عجيب.\n(^٥) جاء في \"كنز العمال\" [١٥/ ١٧] بعد أن عزا الحديث إلي أبي عوانة: \"وقال: حسن غريب عجيب\".\n(^٦) (ل ٥/ ١٥٩ / ب).","vol":"13","page":413},{"text":"٦٨١٦ - ز- حدثنا أَبو داود السجزي (^١)، قال: حدثنا عثمان بن\n⦗٤١٤⦘ أبي شيبة (^٢)، قال: حدثنا محمد بن يزيد [الواسطي/ (^٣) ح وحدثنا أَبو أُمية، قال: حدثنا بشر بن آدم (^٤)، قال: حدثنا عَبَّاد بن العَوَّام (^٥)، قالا: حدثنا سفيان بن حسين (^٦)، عن الزهري، عن سعيد بن المسيِّب، عن أبي هريرة عن رسول الله ﷺ قال: \"الرِّجْل جبار (^٧) \" (^٨).\n⦗٤١٥⦘ لم يقله أحد غيره (^٩).\n_________\n(^١) الحديث في \"سننه\" [الديات / باب الدابة تنفح برجلها/ ح ٤٥٩٢ (٤/ ٧١٤)].\n(^٢) هو عثمان بن محمد بن إبراهيم.\n(^٣) الكَلَاعي الواسطي.\n(^٤) الضرير البغدادي.\n(^٥) ابن عمر الكلابي.\n(^٦) ابن الحسن السلمي مولاهم الواسطي. قال الإمام أحمد: ليس بذاك في حديثه عن الزهري. وقال ابن معين: ثقة، وهو ضعيف الحديث عن الزهري. وتكلم في روايته عن الزهري كذلك يعقوب بن شيبة والنسائي وأبو حاتم بن حبان وأبو أحمد بن عدي. [ثقات ابن حبان (٦/ ٤٠٤). تاريخ بغداد (٩/ ١٥١). تهذيب الكمال (١١/ ١٣٩)].\n(^٧) أي: ما أصابت الدابة برجلها فهو جبار. قاله المناوي. [فيض القدير (٤/ ٥١)].\n(^٨) أخرجه النسائي في \"الكبرى\" [(كتاب العارية) على ما في \"تحفة الأشراف\" (١٠/ ح ١٣١٢٠) وقد نقله محقق \"السنن الكبرى\" من التحفة وضمنه الكتاب برقم (٥٧٨٨)]، والطبراني في \"الصغير\" [ح / ٧٤٢ (٢/ ٣٩)]، وابن عدي في \"الكامل\" [(٣/ ١٢٥١) في ترجمة سفيان بن حسين]، والدارقطني في \"السنن\" [الحدود والديات /ح ٢٠٨ (٣/ ١٥٢)]، والبيهقي في \"الكبرى\" [٨/ ٣٤٣] كلهم من طريق عباد بن العوام به.\n(^٩) يعني سفيان بن حسين. وكذلك قال الطبراني عقب الحديث. وقال الدارقطني: لم يُتابَع سفيان بن حسين على قوله: \"الرجل جبار\". وهو وهم؛ لأن الثقات خالفوه، ولم يذكروا ذلك. وكذلك رواه أَبو صالح السمان وعبد الرحمن الأعرج ومحمد بن سيرين ومحمد بن زياد وغيرهم عن أبي هريرة ولم يذكروا فيه \"الرجل جبار\"، وهو المحفوظ عن أبي هريرة. [السنن (٣/ ١٥٢)].","vol":"13","page":413},{"text":"٦٨١٧ - حدثنا أَبو أمية، قال: حدثنا عبيد الله بن موسى (^١)، قال: حدثنا حماد بن سلمة (^٢) ح وحدثنا يوسف بن يعقوب (^٣)، قال: حدثنا نَصْر (^٤)، قال: حدثنا معتمر (^٥)، عن مَيْسُور (^٦)، كلاهما عن محمد بن زياد، عن أبي هريرة عن النبي ﷺ. بمثل حديث الربيع بن مسلم (^٧).\n_________\n(^١) العبسي الكوفي.\n(^٢) ابن دينار البصري.\n(^٣) ابن إسماعيل القاضي.\n(^٤) ابن علي بن نصر بن علي الجهضمي.\n(^٥) ابن سليمان التيمي.\n(^٦) -بياء مثناة تحت بعد الميم، تليها السين المهملة مضمومة، ثم الواو. [كذا في \"توضيح المشتبه\" (٨/ ١٤٢)]- ابن عبد الرحمن مولى قريش. كذا ذكر اسمه المزي في الرواة عن محمد بن زياد. قال الدارقطني: \"ميسور بن عبد الرحمن، بصري، يروي عن أبي الحارث محمد بن زياد القرشي، عن أبي هريرة نسخة دون العشرين حديثًا، روى عنه معتمر بن سليمان وعبد الله بن بكر السهمي\". [المؤتلف والمختلف (٤/ ٢٠٧٩)].\n(^٧) عن محمد بن زياد. وقد تقدم. [ثاني أحاديث الباب /ح ٦٧٩٧].","vol":"13","page":415},{"text":"٦٨١٨ - ز- حدثنا يوسف القاضي، قال: حدثني (^١) محمد بن أبي بكر (^٢)، قال: حدثنا فضيل بن سليمان (^٣)، قال: حدثنا موسى بن عقبة (^٤)، قال: حدثني إسحاق بن يحيى بن الوليد بن عبادة بن الصامت (^٥)، عن عبادة بن الصامت قال: \"إنَّ مِنْ قضاء رسول الله ﷺ أن المعدن جبار، والبئر جبار، والعجماء جرحها جبار\".\nوالعجماء: البهيمة من الأنعام وغيرها. والجبار: هو الهدر الذي لا يغرم (^٦) (^٧).\n_________\n(^١) في (ل): حدثنا.\n(^٢) ابن علي المِقَدَّمي.\n(^٣) النميري البصري.\n(^٤) ابن أبي عياش الأموي.\n(^٥) قال ابن حجر: أرسل عن عبادة، وهو مجهول الحال. [التقريب (٣٩٢)].\n(^٦) في (ل): لا يقوّم.\n(^٧) أخرجه ابن ماجه [الديات / باب الجبار /ح ٢٦٧٥ (٢/ ٨٩١)]، وعبد الله بن أحمد بن حنبل [ضمن زوائده على مسند أبيه (٥/ ٣٢٦)]، وابن عدي في \"الكامل\" [(١/ ٣٣٣) في ترجمة إسحاق بن يحيى] كلهم من طريق فضيل بن سليمان به. وهو حديث طويل فيه ذكر أقضية كثيرة، وقد ساقه عبد الله بن أحمد بطوله. وقال البوصيري في \"مصباح الزجاجة\" [٢/ ٣٥٠]: إسناده ثقات إلا أنه منقطع، إسحاق بن يحيى لم يدرك عبادة بن الصامت. والحديث عند المصنف في الشواهد.","vol":"13","page":416},{"text":"٦٨١٩ - ز- حدثنا يوسف *القاضي*، قال: حدثني (^١) محمد بن\n⦗٤١٧⦘ أبي بكر، قال: *و* حدثني حماد (^٢)، عن مُجَالِد (^٣)، عن الشَّعْبِي (^٤)، عن جابر (^٥) *قال*: قال النبي ﷺ: \"السائمة [جبار]، والجُبُّ جبار، والمعدن جبار، وفي الركاز الخمس\".\nقال مجالد: الركاز الكنز العادي (^٦).\n_________\n(^١) في (ل): حدثنا.\n(^٢) ابن زيد بن درهم البصري.\n(^٣) -بضم أوله وتخفيف الجيم. [كذا في \"التقريب\" (٦٤٧٨)]- ابن سعيد بن عمير الهمْداني.\n(^٤) -بفتح المعجمة. كذا في \"التقريب\" (٣٠٩٦)]- عامر بن شراحيل.\n(^٥) ابن عبد الله الأنصاري. ﵁.\n(^٦) رواه الإمام أحمد [المسند (٣/ ٣٥٣)]، وأبو يعلى [المسند (٤/ ١٠١) ح ٢١٣٤]، والطحاوي في \"شرح معاني الآثار\" [٣/ ٢٠٣] كلهم من طريق مجالد به. وتفسير مجالد للركاز عند أحمد وحده. وقال الهيثمي في \"مجمع الزوائد\" [٦/ ٣٠٣]: فيه مجالد بن سعيد وقد اختلط. أهـ. قلت: لكن حماد بن زيد ممن سمع من مجالد قبل اختلاطه. قال عبد الرحمن بن مهدي: حديث مجالد عند الأحداث يحيى بن سعيد وأبي أُسامة ليس بشيء، ولكن حديث شعبة وحماد بن زيد وهشيم وهؤلاء القدماء. قال ابن أبي حاتم: يعني أنه تغير حفظه في آخر عمره. [الجرح والتعديل (٨/ ٣٦١)]. فتبقى علة الحديث هي ضعف مجالد نفسه، ولم أجد من تابعه. لكن يشهد له حديث أبي هريرة.","vol":"13","page":416},{"text":"آخر السفر الثالث من مسند أبي عوانة ﵁. والحمد لله رب العالمين وصلواته تترى على سيدنا محمد وآله وأصحابه وأزواجه وذريته الطاهرين، وسلم تسليمًا كثيرًا إلى يوم الدين، وحسبنا الله ونعم الوكيل. وافق الفراغ منه في النصف الباقي من صفر من سنة سبع عشرة وستمائة. كتبه الفقير إلى الله عبد الرحيم بن عبد الخالق بن محمد بن أبي هشام القرشي الشافعي عفا الله عنه (^١).\n_________\n(^١) يوجد في الوجه (ب) من اللوحة (٢٩١) طباق سماع لا يمكن استكمال قراءة أسطره بسبب سوء التصوير، حيث إن الربع الأيسر من الصفحة لم يصور.","vol":"13","page":418},{"text":"<span data-type='title' id=toc-990>مبتدأ كتاب الأحكام</span>","vol":"14","page":5},{"text":"<span data-type='title' id=toc-991>[باب] (^١) بيان الخبر الموجب على الحاكم أنْ يحكم بالظّاهر بحجّة المدّعي، والدّليل على أنّ أحكام الحاكم ربّما تكونُ بخلاف الحقِّ عند الله تعالى، وأنّه قد يكون الحكم في الشيءِ بخلاف ما يجبُ في الباطنِ.</span>\n_________\n(^١) من: (ل).","vol":"14","page":5},{"text":"٦٨٢٠ - حدثنا علي بن حرب [الطائي] (^١)، قال: حدثنا أَبو معاوية (^٢)، عن هشام بن عروة، عن أبيه، عن زينب بنت أمّ سلمة (^٣)، عن أمّ سلمة قالت: قال رسول الله ﷺ: \"إنكم تختصمون إليَّ، ولعلّ بعضكم أنْ يكونَ ألحنَ (^٤) بحجّته مِنْ بعض، وإنّما أنا بشر أقضي على ما أسمع، فمن قضيتُ له مِن حقِّ أخيه شيئًا فلا يَأْخُذْه، فإنّما أقطعُ له\n⦗٦⦘ قِطْعةً من النّار\" (^٥).\n_________\n(^١) \"الطائي\" من: (ل)، وهو: علي بن حرب بن محمد بن حرب بن حيّان الطائي، أَبو الحسن الموصلي (ت ٢٦٥ هـ).\nالطائي، ويقال: الطايي -بفتح الطاء المهملة وفي آخرها الياء المنقوطة باثنتين من تحتها- هذه النسبة إلى طئ، واسمه جلهمة بن أدد، ويرجع نسبه إلى يعرب بن قحطان بن عابر بن شالخ بن أرفخشد بن سام بن نوح. الأنساب (٤/ ٣٥ - ٣٩).\n(^٢) أَبو معاوية محمد بن خازم الضرير الكوفي هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): \"بنت أبي سلمة\".\n(^٤) أي: أفطن لها وأجدل. غريب الحديث لأبي عبيد (٢/ ٢٣٢).\n(^٥) أخرجه مسلم: (كتاب الأقضية -باب الحكم بالظاهر واللحن بالحجة - ح (٤)، من طريق أبي معاوية، وفيه \"فمن قطعت له\" ولم يذكر قوله: \"وإنما أنا بشر\"، وقد جاءت هاتان اللفظتان عند مسلم ح (٥)، (٣/ ١٣٣٧) من طريق ابن شهاب عن عروة به. وأخرج البخاري الحديث في: (كتاب الحيل -باب … - ح (٦٩٦٧)، (١٢/ ٣٥٥ فتح).\n* من فوائد الاستخراج: شيخ مسلم يحيى يروي الحديث عن أبي معاوية بصيغة \"أخبرنا\"، بينما يرويه علي بن حرب -شيخ أبي عوانة- عن أبي معاوية بصيغة \"حدثنا\" … وهي أرفع.","vol":"14","page":5},{"text":"٦٨٢١ - حدثنا يوسف بن مُسَلَّم (^١)، قال: حدثنا حجّاج (^٢)، عن ابن جريج (^٣)، قال: أخبرني هشام بن عروة (^٤)، عن عروة، عن زينب بنت أبي سلمة، عن أمّ سلمة قالت: قال النبي ﷺ بمثله: \"فلا يأخذنّ منه شيئًا\" (^٥).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم، أبو يعقوب المصيصي.\n(^٢) ابن محمد المصيصي، أبو محمّد الأعور.\n(^٣) هو: عبد الملك بن عبد العزيز بن جريج الأموي مولاهم أبو الوليد وأبو الخالد المكي.\nوجُرَيج: بضم الجيم وفتح الراء، الإكمال لابن ماكولا (٢/ ٦٦ - ٦٧).\n(^٤) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٢٠)، وليس في لفظ مسلم: \"فلا يأخذن منه شيئًا\"، وهي فائدة من فوائد الاستخراج.","vol":"14","page":6},{"text":"٦٨٢٢ - حدثنا أبو الأزهر (^١)، قال حدثنا عبد الله بن نمير (^٢) ح حدثنا أبو عتبة الحجازي (^٣) بحمص (^٤) -، قال: حدثنا ابن أبي فُدَيْك (^٥)، قال: حدثنا الضحاك بن عثمان (^٦)، قالا: حدثنا هشام بن عروة (^٧)، عن أبيه، عن زينب بنت أبي سلمة، عن أمّ سلمة أنها سمعت النبي ﷺ يقول: \"إنّما أنا بشر، وإنكم تختصمون إليّ، ولعلّ بعضكم ألحنَ بحجته من بعض؛ فأقضي له على نحوٍ ممّا أسمع منه، فمن قضيت له بشيءٍ من حقِّ أخيه فلا يأخذنّ منه شيئًا، فإنّما أقطع له جذوة (^٨) من النّار\" (^٩).\n⦗٨⦘ وقال أبو الأزهر: \"إنّما أقطع قطعة من النار\" (^١٠).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي -مولاهم- أبو الأزهر النيسابوري.\n(^٢) عبد الله بن نمير هو موضع الالتقاء مع مسلم، في إسناد أبي عوانة الأول.\n(^٣) هو: أحمد بن الفرج بن سليمان الكندي، أبو عتبة الحمصي -المعروف بالحجازي-.\n(^٤) (بحمص) ليست في (ل)، وهي: -بالكسر ثمّ السكون، والصاد مهملة- مدينة مشهورة بالشام بين دمشق وحلب انظر: معجم ما استعجم (٢/ ٤٦٨)، معجم البلدان (٢/ ٣٤٧).\n(^٥) هو: محمد بن إسماعيل بن مسلم بن أبي فُدَيْك دينار الديلي، أبو إسماعيل المدني.\n(^٦) ابن عبد الله القرشي، أبو عثمان المدني الكبير.\n(^٧) هشام بن عروة هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٨) (جذْوَة) -بكسر الجيم، وضمها وفتحها- قطعة غليظة من الحطب. انظر: غريب الحديث للحربي (٣/ ١١٧٢ - ١١٧٣).\n(^٩) انظر الحديث رقم (٦٨٢٠).\nمن فوائد الاستخراج: الإتيان بمتن رواية ابن نمير عن هشام بن عروة، والتي أشار الإمام مسلم إلى إسنادها، وأحال على رواية أبي معاوية عن هشام.\n(^١٠) نهاية (ل ٥/ ١٦٢ / ب)، وسقط بعده مقدار لوحة كاملة.","vol":"14","page":7},{"text":"٦٨٢٣ - حدثنا عبد الرحمن بن بشر بن الحكم (^١)، قال: حدثنا يحيى بن سعيد (^٢)، قال: حدثنا هشام بن عروة (^٣)، حدثنا عن أبيه، عن زينب بنت أبي سلمة، عن أمّ سلمة، أنَّ النبي ﷺ قال: \"إنكم تختصمون إليّ، ولعلّ بعضكم أَلْحَن بحجته من بعض، فمن قضيت له بقوله شيئًا، فإنّما أقطع له قطعة من النّار\" (^٤).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو محمد النيسابوري.\n(^٢) ابن فرُّوخ القطان، أبو سعيد البصري، الحافظ الإمام.\n(^٣) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٦٨٢٠)، وليس في مسلم \"بقوله\".","vol":"14","page":8},{"text":"٦٨٢٤ - حدثنا يونس (^١) قال: حدثنا ابن وهب (^٢)، عن مالك (^٣) وسعيد بن عبد الرحمن (^٤) ح،\nوحدثنا أبو إسماعيل الترمذي (^٥)، عن\n⦗٩⦘ القعنبي (^٦)، عن مالك، عن هشام بن عروة (^٧) -بإسناده- نحوه (^٨).\n_________\n(^١) ابن عبد الأعلى بن ميسرة الصدفي، أبو موسى المصري، (ت ٢٦٤ هـ).\n(^٢) هو: عبد الله بن وهب بن مسلم القرشي مولاهم، أبو محمد المصري (ت ١٩٧ هـ).\n(^٣) ابن أنس بن مالك بن أبي عامر الأصبحي، أبو عبد الله المدني (ت ١٧٩ هـ).\n(^٤) ابن عبد الله بن جميل، القرشي الجمحي، أبو عبد الله المدني.\n(^٥) هو: محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي، (ت ٢٨٠ هـ).\nوالترمذي: نسبة إلى ترمذ وهي مدينة مشهورة من أمهات المدن على طرف نهر =\n⦗٩⦘ = جيحون من جانبه الشرقي، وقد اختلف في كيفية هذه النسبة فبعضهم يقول: بفتح التاء المنقوطة باثنتين من فوق، وكسر الميم، وبعضهم يقول: بكسر التاء وكسر الميم، وبعضهم يقول: بضم التاء والميم، كل واحدٍ يقول معنى لما يدعيه. انظر: الأنساب للسمعاني (١/ ٤٥٩، ٤٦١)، معجم البلدان (٢/ ٣١).\n(^٦) هو: عبد الله بن مسلمة بن قعنب القعنبي، أبو عبد الله المدني، (ت ٢٢١ هـ).\nوالقعنبي: -بفتح القاف وسكون العين المهملة وفتح النون بعدها باء منقوطة بواحدة، هذه النسبة إلى الجد. الأنساب للسمعاني (٤/ ٥٣١).\n(^٧) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٨) انظر: الحديث رقم (٦٨٢٠).\nوقد أخرجه البخاري أيضًا: (كتاب الشهادات -باب من أقام البينة بعد اليمين- ح (٢٦٨٠) - (٥/ ٣٤٠ فتح)، وفي (كتاب الأحكام -باب موعظة الإمام للخصوم - ح (٧١٦٩)، (١٣/ ١٦٨ فتح).","vol":"14","page":8},{"text":"٦٨٢٥ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهري، عن عروة، عن زينب بنت أمّ سلمة، عن أمّ سلمة، قال: سمع النبي ﷺ لَجَبَةَ (^٣) خَصْمٍ عند بابها، فخرج إليهم، فقال:\n⦗١٠⦘ \"إنكم تختصمون إليّ، وإنّما أَنا بشر، ولعلّ بعضكم أنْ يكون ألحنَ بحجته من بعضٍ؛ فأقضي له بما أسمع، وأظنّه صادقًا، فمن قضيت له بشيء من حقِّ أخيه، فإنّما أقطعه من النّار فليأخذها أو ليدعها\" (^٤).\n_________\n(^١) ابن عبد الله بن خالد الذهلي، أبو عبد الله النيسابوري.\n(^٢) عبد الرزاق هو موضع الإلتقاء مع مسلم.\n(^٣) بفتح اللام والجيم وبالباء الموحدة، وفي رواية لمسلم \"جلبة\" بتقديم الجيم على اللام، وهي لغة فيها، واللجبة والجلبة اختلاط الأصوات والضوضاء. انظر: تفسير غريب ما في الصحيحين (ص: ٥٦٠)، شرح صحيح مسلم للنووي (١٢/ ٦)، فتح الباري (١٣/ ١٨٥).\n(^٤) أخرجه مسلم: (كتاب الأقضية -باب الحكم بالظاهر واللحن بالحجة - ح (٦)، ٣/ ١٣٣٨) وأخرجه البخاري: (كتاب المظالم -باب إثم من خاصم في باطل وهو يعلمه - ح (٢٤٥٨)، (٥/ ١٢٨ فتح).\nوفي: (كتاب الأحكام -باب القضاء في كثير المال وقليله - ح (٧١٨٥)، (١٣/ ١٩٠ فتح).\n* من فوائد الاستخراج:\n١ - شيخ مسلم عبد بن حميد يروي الحديث عن عبد الرزاق بصيغة \"أخبرنا\"، بينما يرويه محمد بن يحيى -شيخ أبي عوانة- بصيغة \"حدثنا\".\n٢ - الإتيان بمتن رواية عبد الرزاق عن معمر عن الزهري، والتي اكتفى مسلم بذكر إسنادها، وأحال على رواية يونس عن الزهري.","vol":"14","page":9},{"text":"٦٨٢٦ - حدثنا محمد بن يحيى، والعبّاس بن محمد (^١)، قالا: ثنا يعقوب بن إبراهيم بن سعد (^٢)، قال: حدثنا أبي، عن صالح، عن ابن شهاب، قال: حدثني، عروة، أنّ زينب بنت أبي سلمة أخبرته، أنّ\n⦗١١⦘ أمّ سلمة (^٣) زوج النبي ﷺ أخبرتها، أنّ النبي ﷺ قال: \"إنكم تختصمونَ إليّ، وإنّما أنَا بشر، ولعلّ بعضكم ألحنَ بحجته من بعضٍ، فأقضي له بما أسمع، فأظنّه صادقًا، فمن قضيت له بشيء من حقّ أخيه فإنّما أقطعه قطعةً من النَّار، فليأخذها أو ليدعها\". وقال عبّاس: \"ليتركها\" (^٤).\n_________\n(^١) ابن حاتم بن واقد الدوري، أبو الفضل البغدادي، (ت ٢٧١ هـ).\nوالدوري: بالدال والراء المهملتين، هذه النسبة إلى مواضع وحرفة، والدور محلة وقرية أيضًا ببغداد.\nوأبو الفضل العباس بن محمد الدوري هو من دور بغداد. الأنساب للسمعاني (٢/ ٥٠٣، ٥٠٥).\n(^٢) يعقوب بن إبراهيم هو موضع الإلتقاء مع مسلم.\n(^٣) من هنا ساقط من المطبوع إلى نهاية (٣ /أ).\n(^٤) أخرجه مسلم: (كتاب الأقضية -باب الحكم بالظاهر واللحن بالحجّة - ح (٦)، ٣/ ١٣٣٨).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٦٨٢٥).\nمن فوائد الاستخراج: الإتيان بمتن رواية يعقوب بن إبراهيم، والتي اكتفى مسلم بذكر إسنادها، وأحال على رواية يونس عن ابن شهاب.","vol":"14","page":10},{"text":"٦٨٢٧ - حدثنا محمد بن خالد بن خَليّ الحمصي (^١)، قال: حدثنا بشر بن شعيب (^٢)، عن أبيه (^٣)، عن الزهري (^٤)، بمثله (^٥).\n_________\n(^١) هو: محمد بن خالد بن خَلش الكلاعي، أبو الحسن الحمصي، (ت بعد ٢٧٠ هـ).\nوخَليّ: -بفتح الخاء المعجمة وكسر اللّام المخففة- الإكمال لابن ماكولا (٢/ ١١٢ - ١١٣).\n(^٢) ابن أبي حمزة دينار القرشي مولاهم أبو القاسم الحمصي.\n(^٣) هو: شعيب بن أبي حمزة دينار الأموي مولاهم أبو بشر الحمصي.\n(^٤) الزهري هو موضع الإلتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٢٥).\nوقد أخرجه البخاري -أيضًا: (كتاب الأحكام -باب القضاء في كثير المال وقليله - ح (٧١٨٥)، (١٣/ ١٩٠ فتح).\n* من فوائد الاستخراج: رواية الحديث من طريق شعيب عن الزهري، وقد قال ابن =\n⦗١٢⦘ = معين: \"شعيبٌ من أثبت النّاس في الزهري\" سؤالات ابن الجنيد (ص: ٣٩٤)، وتاريخ الدارمي (ص: ٤٢).","vol":"14","page":11},{"text":"٦٨٢٨ - حدثنا أبو حارثة الغساني أحمد بن محمد (^١) بن إبراهيم بن هشام بن يحيى بن يحيى الغسّاني، قال: حدثنا أبي (^٢)، عن أبيه (^٣)، عن جده\n⦗١٣⦘ يحيى بن يحيى الغساني (^٤)، عن زينب بنت أبي سلمة، أنّها سمعت أمّ سلمة، أنّها سمعت النبي ﷺ مثله (^٥).\n_________\n(^١) كذا في: (ك).\nوالصواب: أحمد بن إبراهيم بن هشام بن يحيى بن يحيى أبو حارثة الغساني.\nوالغَسّاني: -بفتح الغين المعجمة، وتشديد السين المهملة، وفي آخرها النون- هذه النسبة إلى غسّان، وهي قبيلة نزلت الشام. انظر: الأنساب للسمعاني (٤/ ٢٩٥).\nقال الذهبي في ترجمته: \"وعنه أبو عوانة في صحيحه، وقال: ثنا أبو حارثة سيد أهل الشام \". تاريخ الإسلام (حوادث ٢٦١ - ٢٨٠ ص / ٢٤٥)، وانظر: الأسامي والكنى لأبي أحمد الحاكم (٤/ ٢٢٥).\n(^٢) هو: إبراهيم بن هشام بن يحيى بن يحيى الغساني الدمشقي (ت ٢٣٨ هـ).\nوثقه الطبراني، وذكره ابن حبّان في الثقات، وقال أبو زرعة وأبو حاتم: \"كذاب\".\nوقال أبو طاهر المقدسي: \"ضعيف\"، وقال الذهبي: \"إبراهيم بن هشام أحد المتروكين الذين مشّاهم ابن حبّان فلم يصب\".\nالجرح والتعديل (٢/ ١٤٢ - ١٤٣)، الثقات لابن حبان (٨/ ٧٩)، وفيه (إبراهيم بن هاشم)، تاريخ دمشق (٧/ ٢٦٧)، الضعفاء والمتروكين لابن الجوزي (١/ ٥٩)، ميزان الاعتدال (١/ ٧٢ - ٧٣)، (٦/ ٥٢)، لسان الميزان (١/ ١٢٢ - ١٢٣).\n(^٣) هو: هشام بن يحيى بن يحيى بن قيس؛ أبو الوليد، -ويقال: أبو عثمان- الغساني.\nوثقه الطبراني، وذكره ابن حبّان في الثقات.\nالثقات لابن حبّان (٩/ ٢٣٢)، تاريخ دمشق (٧/ ٦٧) [ترجمة إبراهيم بن هشام بن =\n⦗١٣⦘ = يحيى]، مختصر تاريخ دمشق لابن منظور (٢٧/ ١١٣).\n(^٤) هو: يحيى بن يحيى بن قيس بن حارثة الغساني، أبو عثمان الشامي (ت ١٣٣ هـ وقيل ١٣٥ هـ وقيل ١٣٦ هـ).\nوثقه ابن معين، والفسوي، والطبراني، وذكره ابن حبّان في الثقات، وقال الذهبي: \"سيد أهل الشام في زمانه\"، وقال ابن حجر: \"ثقة\".\nانظر: المعرفة والتاريخ للفسوي (٢/ ٤٥٣)، الجرح والتعديل (٩/ ١٩٧)، الثقات لابن حبّان (٧/ ٦١٣)، تهذيب الكمال (٣٢/ ٣٩)، الكاشف (٣/ ٢٣٨)، تقريب التهذيب (ص: ١٠٦٩).\n(^٥) انظر: الحديث رقم (٦٨٢٠).","vol":"14","page":12},{"text":"<span data-type='title' id=toc-992>بيان الحكم في نفقة المرأة على زوجها إذا حبسها عنها والإباحة لها أخذها من ماله بالمعروف، ولولدها مِنْ غيرِ علمه، والدّليل على الإباحة لكل مَنْ له على أحدٍ حقّ إنْ أخذه من ماله إذا حبسه وجحده، وعلى الإباحة في أخذه مثل ما يَجِبُ له</span>","vol":"14","page":14},{"text":"٦٨٢٩ - حدثنا موسى بن إسحاق الكوفي (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة قال: جاءت هند إلى النبي ﷺ، فقالت: يا رسول الله، إنّ أبا سفيان رجلٌ شحيحٌ (^٣)، ولا يعطيني وولدي ما يكفيني، إلّا ما أخذتُ من مالهِ وهو لا يعلم. قال: \"خُذي لك وولدك ما يكفيك بالمعروف\" (^٤).\n_________\n(^١) القوَّاس.\n(^٢) وكيع بن الجرّاح هو موضع الإلتقاء مع مسلم.\n(^٣) الشحيح: البخيل مع الحرص. المجموع المغيث للأصفهاني (٢/ ١٧٨).\n(^٤) أخرجه مسلم: (كتاب الأقضية -باب قضية هند - ح (٧)، ٣/ ١٣٣٨).\nوأخرجه البخاري: (كتاب البيوع -باب من أجرى أمْرَ الأمصار على ما يتعارفون بينهم في البيوع والإجارة والمكيال والوزن وسننهم على نيّاتهم ومذاهبهم المشهورة - ح (٢٢١١)، (٤/ ٤٧٣ - ٤٧٤ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية وكيع عن هشام، والتي ذكر مسلم إسنادها، وأحال على رواية عليّ بن مسهر عن هشام.","vol":"14","page":14},{"text":"٦٨٣٠ - حدثنا أبو الأزهر، قال: حدثنا عبد الله بن نَمير (^١)، قال: حدثنا هشام بن عروة، عن أبيه، (^٢) عن عائشة، قالت: جاءت هندٌ إلى النبي ﷺ فقالت: يا رسول الله، إنّ أبا سفيان رجل شحيح، وإنّه لا يعطيني ما يكفيني وبَني، إلّا ما أخذتُ منه وهو لا يعلم، فهل عليّ جُنَاحٌ في ذلك؟ فقال رسول الله ﷺ: \"خذي ما يكفيك وبنيك بالمعروف\" (^٣).\n_________\n(^١) عبد الله بن نمير هو موضع الإلتقاء مع مسلم.\n(^٢) هنا نهاية الساقط من: (ل).\n(^٣) انظر الحديث السابق رقم (٦٨٢٩).\n* من فوائد الاستخراج: الإتيان بمتن رواية ابن نمير عن هشام؛ والتي ذكر مسلم إسنادها؛ وأحال على رواية علي بن مسهر عن هشام.","vol":"14","page":15},{"text":"٦٨٣١ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجّاج (^١)، عن ابن جريج، قال: أخبرني هشام بن عروة (^٢)، عن أبيه، عن عائشة، أنّ هندَ أمّ معاوية جاءت رسول الله -صلى الله عليه [وسلم] (^٣) - فقالت: إنّ أبا سفيان رجلٌ شحيحٌ، وإنّه لا يعطيني ولا ولدي ما يكفينا، إلّا ما أخذتُ وهو لا يعلم، فهل عليّ في ذلك شيء؟ فقال: \"خذي ما يكفيك\n⦗١٦⦘ وبنيك بالمعروف\" (^٤).\n_________\n(^١) ابن محمد المصيصي، أبو محمد الأعور.\n(^٢) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٣) ليست في: (ك).\n(^٤) انظر الحديث رقم (٦٨٢٩).","vol":"14","page":15},{"text":"٦٨٣٢ - أخبرني أبو سلمة الفقيه الصنعاني (^١) -فيما قرأت عليه-، قال: حدثنا عبد الملك الذِّماري (^٢)، عن سفيان (^٣)، عن هشام بن عروة (^٤)، عن أبيه، عن عائشة، أنّ هندَ بنتَ عتبة جاءت رسول الله ﷺ فقالت: إنّ أبا سفيان رجل شحيح، أفآخذ من ماله ما يكفيني وولدي؟ قال: \"خذي ما يكفيك وولدك\" (^٥).\n_________\n(^١) هو: مسلَّم -بالتضعيف- بن محمد بن عوجر أبو سلمة الصنعاني الفقيه. جاء عند أبي عوانة في الحديث رقم (٤٧٢٠) في الإسناد باسم المسلم بن محمد بن المسلم بن عفان أبو سلمة الفقيه.\n(^٢) هو: عبد الملك بن عبد الرحمن بن هشام، أبو هشام الذِّماري، وقد ينسب إلى جدّه.\nوالذِّمَاري: -بكسر الذال المشددة المعجمة، وفتح الميم بعدها الألف وفي آخرها الراء- هذه النسبة إلى قرية في اليمن على ستة عشر فرسخًا من صنعاء.\nالأنساب للسمعاني (٣/ ١١).\n(^٣) ابن سعيد بن مسروق الثوري، أبو عبد الله الكوفي (ت ١٦١ هـ).\n(^٤) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٢٩).","vol":"14","page":16},{"text":"٦٨٣٣ - حدثنا أبو العبّاس الغَزِّي (^١)، قال: حدثنا الفريابي (^٢)، قال:\n⦗١٧⦘ حدثنا سفيان (^٣) -بإسناده- مثله. فهل عليّ جناح أن آخذ من ماله ما يكفيني وبني سرًّا؟ قال: \"خذي ما يكفيك أنت وبنيك بالمعروف\" (^٤).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو الأزدي، أبو العباس الغزي.\n(^٢) هو: محمد بن يوسف بن واقد الضبي مولاهم أبو عبد الله الفريابي، (ت ٢١٢ هـ).\nو\"الفريابي\": -بكسر الفاء وسكون الراء ثم الياء المفتوحة آخر الحروف وفي آخرها =\n⦗١٧⦘ = الباء الموحدة- هذه النسبة إلى فارياب بليدة بنواحي بلخ.\nالأنساب للسمعاني (٤/ ٣٧٦).\n(^٣) ابن سعيد الثوري.\n(^٤) انظر الحديث رقم (٦٨٢٩).","vol":"14","page":16},{"text":"٦٨٣٤ - حدثنا أبو شعيب الحرَّاني (^١)، قال: حدثنا أحمد بن عبد الملك (^٢)، قال: حدثنا زهير (^٣) (^٤)، عن هشام بن عروة (^٥) بإسناده مثلَ\n⦗١٨⦘ حديث الفريابي عن الثوري (^٦).\n_________\n(^١) هو: عبد الله بن الحسن بن أحمد بن أبي شعيب، أبو شعيب الحراني، (ت ٢٩٥ هـ).\nو\"الحرّاني\": -بفتح الحاء وتشديد الراء وفي آخرها نون- هذه النسبة إلى حرّان، وهي مدينة بالجزيرة، وإلى حرّان بطن من همدان. اللباب (١/ ٣٥٣ - ٣٥٤).\nوثقه صالح جزرة، ومسلمة بن قاسم، والدارقطني، وذكره ابن حبان في \"الثقات\" وقال: \"يخطئ ويهم\"، وقال موسى بن هارون: \"صدوق\". قال الذهبي: \"صدوق\".\nالثقات لابن حبّان (٨/ ٣٦٩)، سؤالات حمزة السهمي للدارقطني وغيره ص (٢٣١)، ميزان الاعتدال (٣/ ١٢٠)، لسان الميزان (٣/ ٢٧١).\n(^٢) ابن واقد الأسدي مولاهم، أبو يحيى الحرّاني.\n(^٣) ابن معاوية بن حديج الجعفي، أبو خيثمة الكوفي.\n(^٤) نهاية (ل ٥/ ١٦٢ / ب).\n(^٥) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٦٨٢٩)، (٦٨٣٣).","vol":"14","page":17},{"text":"٦٨٣٥ - حدثنا الربيع (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان ابن عيينة (^٣)، عن هشام (^٤)، بنحوه (^٥).\n_________\n(^١) ابن سليمان بن عبد الجبّار المرادي مولاهم، أبو محمد المصري.\n(^٢) هو: عبد الله بن الزبير بن عيسى الأسدي، أبو بكر الحميدي المكي، (ت ٢١٩ هـ).\nو\"الحميدي\" -بضم الحاء المهملة، وفتح الميم، وسكون الياء المنقوطة بنقطتين من تحتها وآخره دال مهملة- هذه النسبة إلى حميد بن زهير بن الحارث، يقال لولده: \"الحميدات\" وإليه ينسب الحميدي.\n(^٣) ابن عيينة بن أبي عمران ميمون الهلالي، أبو محمد الكوفي ثمّ المكي، (ت ١٩٨ هـ).\nأحد الأئمة الأعلام، والحفاظ المتقنين، المجمع على إمامتهم وفضلهم.\nانظر ترجمته: تقدمة الجرح والتعديل (١/ ٣٢ - ٥٤)، تاريخ بغداد (٩/ ١٧٤ - ١٨٤)، تهذيب الكمال (١١/ ١٧٥ - ١٨٤)، سير أعلام النبلاء (١٠/ ٢٥٤ - ٢٧٤).\n(^٤) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٢٩)، وما بعده.","vol":"14","page":18},{"text":"٦٨٣٦ - حدثنا الربيع، عن الشافعي (^١)، قال: أخبرنا ابنُ عيينة، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أنّها حدثته، أنّ هندًا قالت:\n⦗١٩⦘ يا رسول الله! إنّ أبا سفيان رجلٌ شحيحٌ، وليس لي إلّا ما أدخل عليّ! فقال النبي ﷺ: \"خذي ما يكفيك وولدك بالمعروف\" (^٣).\n_________\n(^١) هو: الإمام العلم محمد بن إدريس بن العباس المطلبي، أبو عبد الله الشافعي المكي، نزيل مصر (ت ٢٠٤ هـ). انظر: تاريخ بغداد (٢/ ٥٦ - ٧٣)، تهذيب الكمال (٢٤/ ٣٥٥ - ٣٨١)، سير أعلام النبلاء (١٠/ ٥ - ٩٩).\n(^٢) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٢٩).","vol":"14","page":18},{"text":"٦٨٣٧ - حدثنا الربيع، قال: حدثنا الشافعي، قال: أخبرنا أنس بن عياض (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أنها حدثته، أنّ هندًا أُمَّ معاوية جاءت رسول الله ﷺ فقالت: إنّ أبا سفيان رجلٌ شحيحٌ، وإنّه لا يعطيني وولدي إلّا ما أخذتُ منهُ سرًّا وهو لا يعلم؟ فقال رسول الله ﷺ: \"خذي ما يكفيك وولدك بالمعروف\" (^٣).\n_________\n(^١) ابن ضمرة، ويقال: أنس بن عياض بن جعدبة، ويقال: أنس بن عياض بن عبد الرحمن الليثي، أبو ضمرة المدني.\n(^٢) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٢٩) وما بعده.","vol":"14","page":19},{"text":"٦٨٣٨ - حدثنا أبو داود الحرّاني (^١)، قال: حدثنا جعفر بن عون (^٢)، ومحاضر بن المورع (^٣)، قالا: حدثنا هشام بن عروة (^٤)، عن أبيه، عن عائشة، أنّ هندًا أُمَّ معاوية امرأة أبي سفيان، أتت النبي ﷺ فقالت: يا رسول الله! إنّ أبا سفيان رجلٌ شحيحٌ، وإنّه لا يعطيني ما يكفيني\n⦗٢٠⦘ وبنيّ إلا ما أخذتُ منه وهو لا يعلم، فهل عليّ جناحٌ في ذلك؟ قال: \"خذي ما يكفيك وبنيك بالمعروف\". -وقال محاضر-: وإنّه لا يعطيني وولدي، فآخذ منه بغير علمه، فهل عليّ جناح إنْ أخذتُ منه ما أستنفق منه (^٥) أنا وولدي؟ قال: \"لا، خذي ما يكفيك وولدك بالمعروف\" (^٦).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي مولاهم أبو داود الحراني.\n(^٢) ابن جعفر بن عمرو القرشي، المخزومي، أبو عون الكوفي.\n(^٣) الهمْداني اليامي، أبو الموَرِّع الكوفي. (ت ٢٠٦ هـ).\n(^٤) هشام بن عروة هو موضع الإلتقاء مع مسلم.\n(^٥) نهاية (ل ٥/ ١٦٣ / أ).\n(^٦) انظر الحديث رقم (٦٨٢٩).","vol":"14","page":19},{"text":"٦٨٣٩ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهري، عن عروة، عن عائشة، قالت: جاءت هندٌ إلى النبي ﷺ فقالت: يا رسول الله! والله ما كان على ظَهْرِ الأَرْضِ أهلُ خِبَاء (^٣) أحبَّ إليّ أنْ يُذِلَّهُم الله مِنْ أهلِ خبائك، وما على ظهر الأرض أهل خباء أحب إلي أن يعزهم الله من أهل خبائك. فقال النبي ﷺ:\n⦗٢١⦘ \"وأيضًا (^٤) -والذي نفسي بيده-\"، ثمَّ قالت: يا رسول الله إنّ أبا سفيان رجل ممسك، فهل عليّ حرج أن أنفق على عياله من ماله بغير إذنه؟ فقال النبي ﷺ: \"لا حرج عليك أن تنفقي عليهم بالمعروف\" (^٥).\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق هو موضع الإلتقاء مع مسلم.\n(^٣) الخباء: أحد بيوت العرب من وَبر أَوْ صُوف، ولا يكون من شَعْر، ويكون على عمودين أو ثلاثة، وقد يُستعمل في المنازل والمسكن.\nقال القاضي عياض: \"أرادت بقولها أهل خباء نفسه ﷺ فكنَّت عنه بأهل الخباء إجلالًا له، قال: ويحتمل أن تريد بأهل الخباء أهل بيته، والخباء يُعبرُ به عن مسكن الرجل وداره\". النهاية (٢/ ٩)، شرح صحيح مسلم (١٢/ ٩)، وانظر: مشارق الأنوار (١/ ٢٢٨).\n(^٤) قوله وأيضًا معناه: وستزيدين من ذلك، ويتمكن الإيمان من قلبك، ويزيد حبك لله ولرسوله ﷺ، ويقوى رجوعك عن بغضه. شرح صحيح مسلم للنووي (١٢/ ٩).\n(^٥) أخرجه مسلم: (كتاب الأقضية -باب قضية هند - ح (٨)، ٣/ ١٣٣٩).\nوأخرجه البخاري: (كتاب مناقب الأنصار -باب ذكر هند بنت عتبة ﵂ ح (٣٨٢٥)، (٧/ ١٧٥ فتح).\n* من فوائد الاستخراج: محمد بن يحيى -شيخ أبي عوانة- يروي الحديث عن عبد الرزاق بصيغة \"حدثنا\" بينما يرويه عبد بن حميد -شيخ مسلم- عن عبد الرزاق بصيغة \"أخبرنا\".","vol":"14","page":20},{"text":"٦٨٤٠ - أخبرنا محمد بن يحيى (^١)، عن يعقوب بن إبراهيم بن سعد (^٢)، قال: حدثنا ابن أخي ابن شهاب، عن عمّه، قال: حدثني عروة، عن عائشة، قالت: جاءت هند بنت عتبة بن ربيعة، فقالت: يا رسول الله! ما كان على ظهر الأرض خِبَاء أحبً إليّ أنْ يذلُّوا من أهل خبائك، ثمّ ما أصبح اليوم على ظهر الأرض خباءٌ أحب إليّ أن يعزّوا من أهل خبائك. فقال رسول الله ﷺ: \"وأيضًا والذي\n⦗٢٢⦘ نفسي بيده\"، ثمّ قالت: يا رسول الله! إنّ أبا سفيان رجل ممسك (^٣)، فهل عليّ حرج أن أطعم من الذي له (^٤) عيالنا؟ فقال لها: \"لا. إلّا بالمعروف\" (^٥).\n_________\n(^١) الذهلي.\n(^٢) يعقوب بن إبراهيم هو موضع الإلتقاء مع مسلم.\n(^٣) في صحيح مسلم (مسِّيك) وهما بمعنى واحد، أي: بخيل وشحيح.\n(^٤) في الصحيحين (أن أطعم من الذي له).\n(^٥) أخرجه مسلم: (كتاب الأقضية -باب قضية هند - ح (٩)، ٣/ ١٣٣٩). وأخرجه البخاري -كما تقدم في الحديث السابق رقم (٦٨٤٧) -.","vol":"14","page":21},{"text":"<span data-type='title' id=toc-993>باب [بيان] (^١) الخبر الموجب نصيحة الحاكم والإمام، والنهي (^٢) عن قيل وقال؛ وكثرة السؤال؛ وإضاعة المال، والدليل على كراهية الخصومات في الأموال مع النّاس، والخوض والكلام فيها، وعلى الترغيب في تعاهد صنوف الأموال، والنهي عن إضاعته ليستغني عن مسألة الناس</span>\n_________\n(^١) من: (ل).\n(^٢) نهاية (ل ٥/ ١٦٣ / ب).","vol":"14","page":23},{"text":"٦٨٤١ - حدثنا فضلك الرازي (^١)، قال: حدثنا عبد الأعلى النرسي (^٢)، وعبد الحميد بن بيان (^٣)، قالا: حدثنا خالد (^٤) ح،\n⦗٢٤⦘[و] (^٥) حدثنا محمد بن إسماعيل الصائغ (^٦)، قال: حدثنا عفّان (^٧)، قال: حدثنا خالد بن عبد الله، عن سهيل بن أبي صالح (^٨)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنّ الله يرضى لكم ثلاثًا، ويكره لكم ثلاثًا؛ يرضى لكم أنْ تعبدوه ولا تشركوا به شيئًا، وأن تعتصموا بحبل الله جميعًا، وأن تنصحوا لمن ولّاه الله أمركم، ويكره لكم قيل وقال (^٩)، وإضاعة المال، وكثرة السؤال\" (^١٠).\n⦗٢٧⦘ وقال غير عفان: \"وأن تناصحوا\"، زاد عفان في حديثه \"ولا تفرقوا\".\n[روى عمرو بن الحارث (^١١)، حدثنا بكير بن الأشج (^١٢)، عن أبي صالح (^١٣)] (^١٤).\n_________\n(^١) هو الفضل بن العباس، أبو بكر الرازي المعروف بفضلك الرازي (ت ٢٧٠ هـ).\nوالرازي: -بفتح الراء، والزاي المكسورة بعد الألف- هذه النسبة إلى الري، وهي بلدة كبيرة، وألحقوا الزاي في النسبة تخفيفًا. انظر: الأنساب للسمعاني (٣/ ٢٣).\nولقبه فضلك. انظر: كشف النقاب (٢/ ٣٥٣)، نزهة الألباب (٢/ ٧١).\n(^٢) هو عبد الأعلى بن حماد بن نصر الباهلي مولاهم أبو يحيى البصري، المعروف بالنّرسي -بفتح النون وسكون الراء-.\n(^٣) ابن زكريا بن خالد الواسطي، أبو الحسن السكري (ت ٢٤٤ هـ).\nقال مسلمة بن قاسم: \"ثقة\"، وذكره ابن حبّان في \"الثقات\".\nقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق\"، انظر: الثقات لابن حبان (٨/ ٤٠١)، الكاشف (٢/ ١٣٣)، تهذيب التهذيب (٦/ ١١١)، تقريب التهذيب (ص: ٥٦٤).\n(^٤) ابن عبد الله بن عبد الرحمن الطحان، أبو محمد أو أبو الهيثم الواسطي.\n(^٥) الواو من: (ل).\n(^٦) محمد بن إسماعيل بن سالم المكي، أبو جعفر الصائغ الكبير البغدادي (ت ٢٧٦ هـ).\nوالصائغ: -ويقال الصايغ -بفتح الصاد، وكسر الياء المنقوطة باثنتين من تحتها، وفي آخرها الغين المعجمة هذه النسبة إلى عمل الصِّياغة، وهو صَوْغ الذهب. انظر: الأنساب للسمعاني (٣/ ٥١٥ - ٥١٦).\n(^٧) ابن مسلم الصفار أبو عثمان البصري.\n(^٨) سهيل بن أبي صالح هو موضع الإلتقاء مع مسلم، وقد وقع في المطبوع (سهل) وهو خطأ.\n(^٩) قوله \"قيل وقال\" قيل المراد: حكاية أقاويل الناس، وأحاديثهم، والبحث عنها، وقيل: المراد حكاية الاختلاف في أمور الدين، كقوله: قال فلان كذا، وقال: فلان كذا من غير تثبت، لكن يقلد من يسمعه، ولا يحتاط لموضع اختياره من تلك الأقاويل، وقيل: المراد كثرة الكلام، لأنها تؤول إلى الخطأ.\nانظر: شرح السنة للبغوي (١/ ١٨٠)، شرح صحيح مسلم للنووي (١٢/ ١١)، فتح الباري (١٠/ ٤٢١).\n(^١٠) قوله: \"كثرة السؤال\" قيل المراد: سؤال الناس الأموال استكثارًا، وعدم الاقتصار على =\n⦗٢٥⦘ = قدر الحاجة.\nوقيل المراد: أن يكثر المسائل الفقهية تنطعًا، وتكلفًا فيما لم يقع، ولا تدعو إليه الحاجة، وقيل المراد: كثرة السؤال عمّا لا يعنيه من أحوال الناس، بحيث يؤدي ذلك إلى كشف عوراتهم، ويتضمن ذلك حصول الحرج في حق المسئول فإنه قد لا يؤثر إخباره بأحواله، فإن أخبره شقّ عليه، وإن كذبه في الأخبار أو تكلف التعريض لحقته المشقّة، وإن أمهل جوابه ارتكب سوء الأدب.\nقال القرطبي: \"والوجه حمل الحديث على عمومه\"، وكذا قال الحافظ ابن حجر.\nانظر: المفهم للقرطبي (٥/ ١٦٤)، شرح صحيح مسلم للنووي (١٢/ ١١)، فتح الباري (١٠/ ٤٢١).\nوالحديث أخرجه مسلم: (كتاب الأقضية -باب النهي عن كثرة المسائل من غير حاجة والنهي عن منع وهات، وهو الامتناع من أداء حق لزمه، أو طلب ما لا يستحقه - ح (١٠) - ٣/ ١٣٤٠).\nوفيه (ولا تفرقوا) كما في رواية عفان … وليس في مسلم (وأن تنصحوا لمن ولّاه الله أمركم).\nوهي زيادة صحيحة، فقد أخرج الحديث بذكرها مالك في الموطأ (٢/ ٩٩٠) ومن طريقه البخاري في الأدب المفرد (صـ: ١٥٨) ح (٤٤٢)، والمصنف كما سيأتي في الحديث رقم (٦٨٤٣)، وابن حبّان (٨/ ١٨٢ - ١٨٣) ح (٣٣٨٨) والبيهقي في شعب الإيمان (٦/ ٥٩) ح (٧٤٩٣)، والبغوي في شرح السنّة (١/ ١٧٩) ح (١٠١).\nوأخرجه أحمد (٢/ ٣٢٧)، (٢/ ٣٦٠) من طريق حماد بن سلمة. =\n⦗٢٦⦘ = وأخرجه أحمد -أيضًا- (٢/ ٣٦٧)، والمصنف كما في هذا الحديث رقم (٦٨٤١)، واللالكائي في أصول اعتقاد أهل السنة (١/ ١١٧) ح (٨٥)، من طريق خالد بن عبد الله الطحان.\nوأخرجه البيهقي في شعب الإيمان (٦/ ٢٥) ح (٧٣٩٩) من طريق علي بن عاصم.\nوسيأتي عند المصنف -أيضًا- في الحديث رقم (٦٨٤٢) من طريق سليمان بن طرخان التيمي، وجميع هؤلاء [مالك، وحماد بن سلمة، وخالد الطحان، وعلي بن عاصم، وسليمان التيمي] عن سهيل به، بذكر هذه الزيادة.\nوقد رواه مسلم عن زهير بن حرب عن جرير (بن عبد الحميد)، عن سهيل به، بدون ذكر هذه الزيادة، ثم رواه عن شيبان بن فرّوخ، عن أبي عوانة، عن سهيل ولم يسق متنه بل أحال على رواية جرير.\nوقد أخرجه البيهقي في السنن الكبرى (٨/ ١٦٣) من طريق عبد الرحيم بن منيب عن جرير بن عبد الحميد به بذكر الزيادة، ثم قال: \"أخرج مسلم الحديث … في الصحيح عن زهير بن حرب وغيره عن جرير\".\nفمدار الحديث على سهيل، ورواية الأكثر والأحفظ على ذكر الزيادة التي فيها مناصحة الولاة.\nوقد عزا غير واحد من المتقدمين هذا الحديث بالزيادة إلى صحيح مسلم، كالبغوي في شرح السنة (١/ ١٧٩)، وشيخ الإسلام ابن تيمية انظر: الفتاوى (٢٨/ ٣٩١)، وابن كثير في تفسيره (١/ ٣٩٥)، والسيوطي في الجامع الصغير مع فيض القدير (٢/ ٣٠١ - ٣٠٢)، وكذا عزاه كثير من المحققين المعاصرين، ولعدم ورود هذه الزيادة في صحيح مسلم، اختلف بعض شرّاحه في تعيين الثلاث المذكورة في الحديث \"إن الله يرضى لكم ثلاثًا\".\nفذهب القاضي عياض، والنووي إلى أنّ الأولى: أن يعبدوه، والثانية: لا يشركوا به شيئًا، والثالثة: أن يعتصموا بحبل الله جميعًا ولا يتفرقوا. =\n⦗٢٧⦘ = وذهب الأبي، والسيوطي إلى أنّ الأولى: أن يعبدوه ولا يشركوا به شيئًا، والثانية: أن يعتصموا بحبل الله جميعًا، والثالثة: أن لا يتفرقوا، وبهذه الزيادة يزول الإشكال والحمد لله. انظر: شرح صحيح مسلم للنووي (١٢/ ١١)، شرح صحيح مسلم للأبي (٥/ ١٣)، الديباج للسيوطي (٤/ ٣١٨).\n(^١١) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^١٢) هو: بكير بن عبد الله بن الأشج القرشي مولاهم أبو عبد الله المدني.\n(^١٣) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- من طريق سهيل بن أبي صالح عن أبيه -كما تقدم تخريجه في الحديث السابق رقم (٦٨٤١) -.\nوفيه متابعة بكير بن الأشج لسهيل.\n(^١٤) من: (ل).","vol":"14","page":23},{"text":"٦٨٤٢ - حدثنا أبو العبّاس محمد بن إسحاق (^١)، قال: حدثنا أحمد بن الحسن بن خِرَاش (^٢)، قال: حدثنا عمرو بن\n⦗٢٨⦘ عاصم (^٣)، قال: حدثنا معتمر (^٤)، قال: سمعت أبي (^٥) يحدث عن سهيل (^٦) بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ أنّه قال: \"إنّ الله ﷿ يكره لكم ثلاثًا: قيل وقال، وكثرة السؤال، وإضاعة المال. ويرضى لكم أنْ تعبدوه ولا تشركوا به شيئًا، وأنْ تعتصموا بحبل الله جميعًا، وأن تُناصحوا الولاة\" (^٧).\n_________\n(^١) ابن إبراهيم السرّاج، أبو العبّاس النيسابوري.\n(^٢) أبو جعفر البغدادي (ت ٢٤٢ هـ).\nوخراش: بخاء معجمة مكسورة، وشين معجمة. الإكمال لابن ماكولا (٢/ ٤٢٦).\nقال الحافظ ابن حجر في تهذيب التهذيب: \"ذكره ابن حبان في الثقات\". =\n⦗٢٨⦘ = -ولم أقف عليه في كتاب الثقات المطبوع-.\nوقد وثقه الخطيب والذهبي، وقال ابن حجر: \"صدوق\".\nتاريخ بغداد (٤/ ٧٨)، سير أعلام النبلاء (١٢/ ١٥٧)، تهذيب التهذيب (١/ ٢٤)، تقريب التهذيب (ص: ٨٨).\n(^٣) ابن عبيد الله بن الوازع الكلابي، أبو عثمان البصري.\n(^٤) ابن سليمان بن طرخان التيمي، أبو محمد البصري.\n(^٥) هو: سليمان بن طرخان التيمي، أبو المعتمر البصري.\n(^٦) سهيل بن أبي صالح هو موضع الإلتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٨٤١).","vol":"14","page":27},{"text":"٦٨٤٣ - حدثنا عيسى بن أحمد (^١)، قال: أخبرنا ابن وهب، قال: أخبرنا مالك، عن سهيل (^٢)، عن أبيه، عن (^٣) أبي هريرة، أنّ رسول الله ﷺ قال: \"إنّ الله يرضى لكم ثلاثًا، ويسخط لكم ثلاثًا: يرضى لكم أنْ\n⦗٢٩⦘ تعبدوا الله ولا تشركوا به شيئًا، وأنْ تعتصموا بحبل الله جميعًا، وأن تُناصحوا من ولّاه الله أمركم. ويسخط لكم: قِيل وَقال، وكثرة السؤال، وإضَاعة المال\" (^٤).\n_________\n(^١) ابن وردان العسقلاني، أبو يحيى البلخي.\n(^٢) سهيل هو موضع الإلتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ١٦٤ / أ)، وسقط بعده مقدار لوحة كاملة.\n(^٤) انظر الحديث رقم (٦٨٤١).","vol":"14","page":28},{"text":"٦٨٤٤ - حدثنا فضلك أبو بكر الرازي، قال: حدثنا عثمان بن أبي شيبة (^١)، ومحمد بن عمرو (^٢)، قالا: حدثنا جرير (^٣)، عن منصور، عن الشعبي، عن ورّاد -مولى المغيرة بن شعبة-، عن المغيرة بن شعبة، قال: قال النبي ﷺ: \"إنّ الله حرّم عليكم عقوق الأمّهات، ووأد البنات، ومَنَعَ وهاتِ (^٤)، وكره لكم قيلَ وقال، وكثرة السؤال، وإضاعةَ\n⦗٣٠⦘ المالِ\" (^٥). هذا لفظ عثمان.\n_________\n(^١) هو: عثمان بن محمد بن أبي شيبة إبراهيم العبسي مولاهم أبو الحسن الكوفي.\n(^٢) ابن بكر التميمي، أبو غسّان، الرازي الطلّاس (ت ٢٤٠ هـ).\nويعرف بزُنَيج: بضم الزاي وفتح النون، بعدهما ياء ساكنة معجمة باثنتين من تحتها.\nالإكمال لابن ماكولا (٤/ ١٨٨)، وانظر: نزهة الألباب (١/ ٣٤٧).\nقال أبو حاتم: \"ثقة\"، وذكره ابن حبان في الثقات. وكذا وثقه الذهبي، وابن حجر.\nانظر: الجرح والتعديل (٨/ ٣٤)، الثقات لابن حبّان (٩/ ١١٢) الكاشف (٣/ ٧٤)، تقريب التهذيب (ص: ٨٨٢).\n(^٣) جرير بن عبد الحميد الضبي هو موضع الإلتقاء مع مسلم.\n(^٤) قوله \"ومنع وهات\" منع بفتح العين كذا عند المصنف، وفي صحيح مسلم \"منْعًا\" بالتنوين، وعند البخاري بالوجهين.\nوأما هات فبكسر المثناة فعل أمر من الإيتاء، قال الخليل: \"أصل هات آت، فقلبت الألف هاء\"، والمعنى هو: منع ما عليه، وطلب ما لا يستحقه. =\n⦗٣٠⦘ = انظر: تفسير غريب ما في الصحيحين (ص: ٤٢١)، فتح الباري (١٠/ ٤٢٠).\n(^٥) أخرجه مسلم: (كتاب الأقضية -باب النهي عن كثرة المسائل من غير حاجة، والنهي عن منع وهات، وهو الامتناع من أداء حق لزمه أو طلب ما لا يستحقه - ح (١٢)، ٣/ ١٣١٤)، وفيه \"وكره لكم ثلاثًا\".\nوأخرجه البخاري: (كتاب الاستقراض -باب ما ينهى عن إضاعة المال - ح (٢٤٠٨)، (٥/ ٨٣ فتح).","vol":"14","page":29},{"text":"٦٨٤٥ - حدثنا عبد الله بن أحمد بن حنبل (^١)، قال: حدثني أبي (^٢)، قال: حدثنا إسماعيل بن إبراهيم (^٣)، قال: حدثنا خالد، قال: حدثني ابن أشوع، عن الشعبي، قال: حدثني كاتب المغيرة بن شعبة، قال: كتب معاوية إلى المغيرة: اكتب إليّ بشيء سمعته من رسول الله ﷺ، فكتب إليه أني سمعت رسول الله ﷺ يقول: \"إنّ الله كره لكم ثلاثًا، كره: قيل وقال، وإضاعة المال، وكثرة السؤال\" (^٤).\n_________\n(^١) هو: عبد الله بن أحمد بن محمد بن حنبل الشيباني، أبو عبد الرحمن البغدادي.\n(^٢) هو الإمام العلم أحمد بن محمد بن حنبل الشيباني (ت ٢٤١ هـ).\n(^٣) إسماعيل بن إبراهيم هو موضع الإلتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الأقضية -باب النهي عن كثرة المسائل من غير حاجة، والنهي عن منع وهات، وهو الامتناع من أداء حق لزمه أو طلب ما لا يستحقه - ح (١٣)، ٣/ ١٣٤١)، وأخرجه البخاري: (كتاب الزكاة -باب قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ - ح (١٤٧٧)، (٣/ ٣٩٨ فتح).","vol":"14","page":30},{"text":"٦٨٤٦ - وحدثني إدريس بن بكر، وأبو علي بن شاكر السمرقندي (^١)، قالا: حدثنا أبو بكر بن أبي شيبة (^٢)، قال: حدثنا إسماعيل بن علية، عن خالد الحذّاء، قال: حدثني ابن الأشوع بمثله (^٣).\n_________\n(^١) هو: الحسين بن عبد الله بن شاكر، أبو علي السمرقندي، ورّاق داود الظاهري.\n(^٢) أبو بكر بن أبي شيبة هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٤٥).","vol":"14","page":31},{"text":"٦٨٤٧ - حدثنا علي بن حرب، والدقيقي (^١)، والعباس بن محمد، وإسماعيل بن إسحاق (^٢) الملقب -أُترجّه-، وعلي بن عثمان النفيلي (^٣)، وعمّار بن رجاء (^٤)، قالوا: حدثنا يعلى بن عبيد (^٥)، قال:\n⦗٣٢⦘ حدثنا محمد بن سُوقَة (^٦)، عن محمد بن عبيد الله الثقفي، عن ورّاد، عن المغيرة، أنّه كَتَب إلى معاوية أنيّ سمعت رسول الله ﷺ يقول: \"إنّ الله حرّم ثلاثًا، ونهى عن ثلاث: حرّم عقوق الأمهات، ووأد البنات، وَلا وهات. ونهى عن قيل وقال، وإضاعة المال، وإلحاف (^٧) السؤال\" (^٨). معنى حديثهم واحد.\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي، أبو جعفر الدقيقي.\n(^٢) ابن إسماعيل القرشي مولاهم أبو إسحاق الكوفي (٢٧٠ هـ).\nولقبه أُترجة: بضم أوله وتشديد الجيم، ويقال: \"ترنجة\". كشف النقاب (١/ ١٢٤)، نزهة الألباب (١/ ٥٦).\nقال ابن أبي حاتم: \"صدوق\". الجرح والتعديل (٢/ ١٥٨)، سير أعلام النبلاء (١٣/ ١٥٩).\n(^٣) هو: علي بن عثمان بن محمّد النفيلي، أبو محمد الحراني، (ت ٢٧٢ هـ).\nوالنُّفَيْلي: -بضم النون وفتح الفاء وسكون الياء المنقوطة بنقطتين من تحت وفي آخرها اللام- هذه النسبة إلى الجد الأعلى.\n(^٤) أبو ياسر الإستراباذي.\n(^٥) ابن أبي أمية الطنافسي، أبو يوسف الكوفي.\n(^٦) محمد بن سُوقة هو موضع الإلتقاء مع مسلم.\n(^٧) أي المبالغة في السؤال. يقال: ألحف في المسألة يلحف إلحافًا، إذا ألح فيها ولَزِمها. انظر: النهاية (٤/ ٢٣٧).\n(^٨) أخرجه مسلم: (كتاب الأقضية -باب النهي عن كثرة المسائل من غير حاجة، والنهي عن منع وهات، وهو الامتناع من أداء حق لزمه أو طلب ما لا يستحقه - ح (١٤)، ٣/ ١٣٤١)، وأخرجه البخاري -كما تقدم- في الحديث رقم (٦٨٤٤)، و(٦٨٤٥).","vol":"14","page":31},{"text":"٦٨٤٨ - حدثنا أبو أمية (^١)، قال: حدثنا عبيد الله بن موسى (^٢)، قال: حدثنا شيبان، عن منصور، عن الشعبي، عن ورّاد -كاتب المغيرة بن شعبة- عن المغيرة بن شعبة قال: قال رسول الله ﷺ: \"إنّ الله كره\n⦗٣٣⦘ لكم ثلاثًا: قيل وقال، وكثرة السؤال، وإضاعة المال. وحرّم عليكم وأد البنات، وعقوق الأمهات، ومنع وهات\" (^٣).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعي، أبو أمية الطرسوسي.\nوالطرسوسي: -بضم الطاء والراء المهملتين، والواو بين السينين المهملتين، الأولى مضمومة والثانية مكسورة، هذه النسبة إلى طرسوس وهي من بلاد الثغر بالشام.\nالأنساب للسمعاني (٤/ ٦٠).\n(^٢) عبيد الله بن موسى هو موضع الإلتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الأقضية -باب النهي عن كثرة المسائل من غير حاجة، والنهي عن منع وهات؛ وهو الامتناع من أداء حق لزمه أو طلب ما لا يستحقه - ح (١٢)، ٣/ ١٣٤١).\nوأخرجه البخاري: (كتاب الأدب -باب عقوق الوالدين من الكبائر - ح (٥٩٧٥)، (١٠/ ٤١٩ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية عبيد الله بن موسى عن شيبان عن منصور، والتي ذكر مسلم طرفًا منها، وأحال على رواية جرير عن منصور.","vol":"14","page":32},{"text":"<span data-type='title' id=toc-994>باب ما للحاكم من الأجر إذا اجتهد في إصابة الحكم، والدليل على أنّه إذا اجتهد فأخطأ وَيرى أنّه مصيبٌ فيه أنّه غير آثم فيه ويؤجر على اجتهاده</span>","vol":"14","page":34},{"text":"٦٨٤٩ - حدثنا أبو يحيى بن أبي مسرة (^١)، قال: حدثنا المقريء (^٢)، قال: حدثنا حيْوَة (^٣)، قال: أخبرني يزيد بن عبد الله بن الهاد (^٤)، عن محمد بن إبراهيم، عن بسر بن سعيد، عن أبي قيس مولى عمرو بن العاص، عن عمرو بن العاص، أنه سمع رسول الله ﷺ يقول: \"إذا حكم الحاكم فاجتهد فأصاب فله أجران، وإذا حكم فاجتهد ثمّ أخطأ فله أجر\" (^٥) قال (^٦): فحدثت بهذا الحديث أبا بكر بن محمد بن عمرو بن حزم، قال: هكذا حدثني أبو سلمة عن أبي هريرة (^٧).\n_________\n(^١) هو: عبد الله بن أحمد بن زكريا، أبو يحيى بن أبي مسرّة.\n(^٢) هو: عبد الله بن يزيد بن عبد الرحمن القرشي، أبو عبد الرحمن المقريء.\nوالمقريء: نسبة إلى قراءة القرآن وإقرائه. الأنساب للسمعاني (٥/ ٣٦٧).\n(^٣) ابن شريح بن صفوان التجيبي، أبو زرعة المصري.\n(^٤) يزيد بن عبد الله بن الهاد هو موضع الإلتقاء مع مسلم.\n(^٥) نهاية السقط من: (ل).\n(^٦) القائل هو يزيد بن عبد الله بن الهاد، كما جاء مصرحًا به في صحيح مسلم، وسيأتي مصرحًا به في الروايات التالية.\n(^٧) أخرجه مسلم: (كتاب الأقضية -باب أجر الحاكم إذا اجتهد فأصاب ح (١٥) - ٣/ ١٣٤٢). =\n⦗٣٥⦘ = وأخرجه البخاري: (كتاب الإعتصام -باب أجر الحاكم إذا اجتهد فأصاب - ح (٧٣٥٢)، (١٣/ ٣٣٠) فتح).","vol":"14","page":34},{"text":"٦٨٥٠ - ح (^١) حدثنا أبو أمية، وعبّاس [بن محمد] (^٢) الدوري، ومحمد بن عامر الرَّمْلي (^٣)، قالوا: حدثنا منصور بن سلمة أبو سلمة الخزاعي (^٤)، قال: حدثنا بكر بن مضر (^٥)، عن يزيد بن الهاد (^٦)، عن محمد بن إبراهيم، عن بسر بن سعيد، عن أبي قيس -مولى عمرو بن\n⦗٣٦⦘ العاص- عن عمرو بن العاص أَنّه سمع رسول الله ﷺ يقول: \"إذا حكم الحاكم فاجتهد فأصاب فله أجران، وإذا حكم فاجتهد ثمّ أخطأ فله أجر\" (^٧).\n_________\n(^١) (ح) ليست في: ل، لذا جعلتُ للحديث رقمًا مستقلًا.\n(^٢) من: (ل).\n(^٣) أبو عُمر الأنطاكي، نزيل الرَّملة.\nو\"الرَّمْلي\": -بفتح الراء وسكون الميم وفي آخرها اللام- نسبة إلى بلدة من بلاد فلسطين، يقال لها: الرَّملة.\nالأنساب للسمعاني (٣/ ٩١).\nقال النسائي: \"ثقة\"، وكذا قال الحافظ ابن حجر.\nالمعجم المشتمل (صـ: ٢٤٦)، تقريب التهذيب (صـ: ٨٥٨)، وانظر: تهذيب الكمال (٢٥/ ٤٢٥ - ٤٢٦).\n(^٤) هو: منصور بن سلمة بن عبد العزيز، أبو سلمة الخزاعي البغدادي.\nو\"الخزاعي\": -بضم الخاء المعجمة وفتح الزاي، وفي آخرها العين المهملة- هذه النسبة إلى خُزاعة، وهي قبيلة من الأزد من القحطانية.\nانظر: الأنساب للسمعاني (٢/ ٣٥٨)، نهاية الأرب للقلقشندي (ص: ٢٢٨).\n(^٥) ابن محمد أبو محمد، وقيل: أبو عبد الملك، المصري.\n(^٦) يزيد بن عبد الله بن الهاد هو موضع الإلتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٨٤٩).","vol":"14","page":35},{"text":"٦٨٥١ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا عبد العزيز بن محمد (^١) ح،\nوحدثنا أبو داود السِجْزي (^٢)، قال: حدثنا عبيد الله بن عمر بن مَيْسَرَة (^٣)، قال: حدثنا عبد العزيز الدراوردي (^٤)، عن يزيد بن الهاد -\n⦗٣٧⦘ بإسناده- مثله، قال يزيد: فحدثت بهذا الحديث أبا بكر بن محمد بن عمرو بن حزم فقال: هكذا حدثني أبو سلمة عن أبي هريرة (^٥).\n_________\n(^١) عبد العزيز بن محمد الدراوردي هو موضع الإلتقاء مع مسلم.\n(^٢) هو: سليمان بن الأشعث الأزدي، أبو داود السجستاني، ويقال: السجزي، صاحب السنن.\nو\"السِّجزي\": -بكسر السين المهملة، وسكون الجيم، وفي آخرها الزاي- ويقال: السجستاني: -بكسر السين المهملة والجيم، وسكون السين الأخرى بعدها تاء منقوطة بنقطتين-، نسبة إلى سجستان، وهي إحدى البلاد المعروفة بكابل.\nانظر: الأنساب للسمعاني (٣/ ٢٢٣، ٢٢٥).\nوكان من الأئمة الأعلام المتفق على توثيقهم وجلالتهم.\nقال ابن حبّان: \"أبو داود أحد أئمة الدنيا فقهًا، وعلمًا، وحفظًا، ونسكًا، وورعًا، وإتقانًا\". وقال الحاكم: \"أبو داود إمام أهل الحديث في عصره بلا مدافعة\".\nالثقات لابن حبّان (٨/ ٢٨٢)، تهذيب الكمال (١١/ ٣٦٦)، وانظر: سير أعلام النبلاء (١٣/ ٢٠٣ - ٢٢١).\n(^٣) القواريري أبو سعيد البصري.\n(^٤) عبد العزيز بن محمد الدراوردي هو موضع الإلتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٤٩).","vol":"14","page":36},{"text":"٦٨٥٢ - حدثنا يزيد بن سنان (^١)، قال: حدثنا أبو صالح (^٢)، قال: حدثنا الليث (^٣)، عن يزيد بن الهاد بهذا - بالإسنادين جميعًا بمثلهما (^٤) (^٥).\n_________\n(^١) ابن يزيد بن ذيّال القزاز، أبو خالد البصري.\n(^٢) هو: عبد الله بن صالح بن محمد الجهني مولاهم أبو صالح المصري، كاتب الليث.\n(^٣) الليث بن سعد هو موضع الإلتقاء مع مسلم.\n(^٤) في (ل): (بمثله).\n(^٥) انظر الحديث رقم (٦٨٤٩).\n* من فوائد الاستخراج: الإتيان بمتن رواية الليث بن سعد عن يزيد، والتي ذكر مسلم إسنادها، وأحال على رواية عبد العزيز بن محمد عن يزيد.","vol":"14","page":37},{"text":"٦٨٥٣ - حدثنا محمد بن علي النجار (^١)، قال: حدثنا عبد الرزاق (^٢) ح،\nوحدثنا محمد بن يحيى (^٣)، قال: حدثنا عبد الرزاق -بين المغرب والعشاء ليلة الوداع على السراج- قال: أخبرنا معمر (^٤)، عن الثوري، عن\n⦗٣٨⦘ يحيى بن سعيد (^٥)، عن أبي بكر بن محمد بن عمرو بن حزم (^٦)، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا اجتهد الحاكم\" هذا [لفظ] (^٧) أحدهما، وقال الآخر: \"إذا حكم الحاكم فاجتهد\". وقالا جميعًا (^٨): \"فأصاب فله أجران اثنان، وإذا اجتهد فأخطأ فله أجر واحد\" (^٩).\nحدثناه الدبري (^١٠) فأسنده.\n_________\n(^١) هو محمد بن علي بن سفيان الصنعاني النجار.\n(^٢) ابن همّام بن نافع الحميري مولاهم أبو بكر الصنعاني.\n(^٣) الذهلي.\n(^٤) ابن راشد، الأزدي مولاهم أبو عروة البصري، نزيل اليمن.\n(^٥) ابن قيس الأنصاري النجّاري، أبو سعيد المدني.\n(^٦) أبو بكر بن محمد بن عمرو بن حزم هو موضع الإلتقاء مع مسلم.\n(^٧) في: (ك) (لفظة) والتصويب من: (ل).\n(^٨) نهاية (ل ٥/ ١٦٤ /ب).\n(^٩) انظر الحديث رقم (٦٨٤٩).\n(^١٠) هو إسحاق بن إبراهيم بن عبّاد الصنعاني أبو يعقوب الدبري (ت ٢٨٥ هـ).\nوالدَبَري: بفتح الدال المهملة، والباء المنقوطة بنقطة من تحت، والراء المهملة بعدها، هذه النسبة إلى الدَبر وهي قرية من قرى صنعاء اليمن. الأنساب للسمعاني (٢/ ٤٥٣).","vol":"14","page":37},{"text":"<span data-type='title' id=toc-995>[باب] (^١) بيان حظر الحكم بين اثنين والحاكم غضبان، والدليل على أنّ الغضب يُزيل الفهم</span>\n_________\n(^١) من: (ل).","vol":"14","page":39},{"text":"٦٨٥٤ - حدثنا عبّاس بن محمد الدّوري، قال: حدثنا محمد بن بشر العَبْدي (^١)، عن سفيان (^٢)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي بكرة، عن أبيه، أنّ النبي ﷺ قال: \"لا يقضي الحاكم بين اثنين وهو غضبان\" (^٣).\n_________\n(^١) ابن الفُرَافصة العبدي أبو عبد الله الكوفي. (ت ٢٠٣ هـ).\nو\"العَبْدِيّ\": -بفتح العين المهملة، وسكون الباء المنقوطة بواحدة، وفي آخرها الدال المهملة- نسبة إلى \"عبد القيس\" وهو: عبد القيس بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار.\nانظر: الأنساب للسمعاني (٤/ ١٣٥)، نهاية الأرب للقلقشندي (صـ: ٣٠٧).\n(^٢) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الأقضية -باب كراهة قضاء القاضي وهو غضبان - ح (١٦)، ٣/ ١٣٤٣).\nوأخرجه البخاري: (كتاب الأحكام -باب هل يقضي القاضي أو يفتي وهو غضبان - ح (٧١٥٨)، (٣/ ١٤٦ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية سفيان عن عبد الملك بن عمير والتي ذكر مسلم إسنادها وأحال على رواية أبي عوانة الوضاح بن عبد الله عن عبد الملك بن عمير، بلفظ: \"لا يحكم أحدٌ بين اثنين وهو غضبان\".","vol":"14","page":39},{"text":"٦٨٥٥ - حدثنا [أبو العبّاس] (^١) الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^٢)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي بكرة، عن أبيه، أنّه كتب إلى ابنٍ له (^٣) يخبره، أنّ النبي ﷺ قال: \"لا يقضي الحاكم بين اثنين وهو غضبان\" (^٤).\n_________\n(^١) من: (ل).\n(^٢) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٣) هو: عبيد الله بن أبي بكرة - سيأتي التصريح به في الحديث رقم (٦٨٥٩).\n(^٤) انظر الحديث رقم (٦٨٥٤).","vol":"14","page":40},{"text":"٦٨٥٦ - حدثنا أبو أميّة، قال: حدثنا عبيد الله بن موسى (^١)، قال: حدثنا سفيان (^٢) بمثله (^٣).\n_________\n(^١) ابن أبي المختار باذام العبسي -مولاهم- أبو محمد الكوفي.\n(^٢) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٥٤).","vol":"14","page":40},{"text":"٦٨٥٧ - حدثنا عبد الرحمن بن بشر، حدثنا سفيان (^١)، عن عبد الملك بن عمير (^٢)، عن عبد الرحمن بن أبي بكرة، قال: أمرني أبي فكتبت إلى أخي -وكان قاضيًا- أَنِّي سمعت رسول الله ﷺ يقول: \"إنّه لا ينبغي لحاكمٍ أنْ يقضيَ بين اثنين وهو غضبان\" (^٣).\n_________\n(^١) ابن عيينة.\n(^٢) عبد الملك بن عمير هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٥٤).","vol":"14","page":40},{"text":"٦٨٥٨ - حدثنا الربيع، قال: أخبرنا الشافعي، قال: أخبرنا سفيان بن عيينة، عن عبد الملك بن عمير (^١)، عن عبد الرحمن بن أبي بكرة، عن أبيه، أنّ رسول الله ﷺ قال: \"لا يقضي القاضي، ولا يحكم الحاكم بين اثنين وهو غضبان\" (^٢) (^٣).\n_________\n(^١) عبد الملك بن عمير هو موضع الإلتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٦٨٥٤).\n(^٣) نهاية (ل ٥/ ١٦٥ / أ).","vol":"14","page":41},{"text":"٦٨٥٩ - حدثنا أبو أميّة، قال: حدثنا أحمد بن إسحاق (^١)، قال: حدثنا أبو عوانة (^٢)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي بكرة، قال: كتب أبي وكتبت له بيدي إلى ابنه عبيد الله -وهو بـ سجستان (^٣) - ألّا تحكم بين اثنين وأنت غضبان، فإنّي سمعت رسول الله ﷺ يقول: \"لا يحكم حاكم بين اثنين وهو غضبان\" (^٤).\n_________\n(^١) ابن زيد الحضرمي، أبو إسحاق البصري.\n(^٢) أبو عوانة الوضاح بن عبد الله اليشكري هو موضع الإلتقاء مع مسلم.\n(^٣) سِجِسْتَان: -بكسر أوله وثانيه، وسين أخرى مهملة، وتاء مثناة من فوق وآخره نون- هي: ناحية كبيرة، وولاية واسعة في أطراف خراسان.\nوقال السمعاني: هي إحدى البلاد المعروفة بكابل.\nانظر: معجم البلدان (٣/ ٢١٤)، الأنساب للسمعاني (٣/ ٢٢٥).\n(^٤) انظر الحديث رقم (٦٨٥٤)، وهو هنا بلفظ صحيح مسلم، إلّا أَنّه قال: \"لا يحكم أحدٌ\" بدل \"حاكمٌ\".","vol":"14","page":41},{"text":"٦٨٦٠ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢).\nح وحدثنا الصغاني (^٣)، قال حدثنا أبو النضر (^٤)، قالا: حدثنا شعبة (^٥)، عن عبد الملك بن عمير، قال: سمعت عبد الرحمن بن أبي بكرة، أنّ أباه كتب إليه (^٦) -وكان على سجستان- أن لا تقضي بين رجلين وأنْتَ غضبان، فإنّي سمعت رسول الله ﷺ يقول: \"لا يقضي رجل بين رجلين، أو خصمين وهو غضبان\".\nوقال أبو النضر: إنّ أبا بكرة كتب إلى ابنه وكان على سجستان: \"لا تقضي بين خصمين أو بين اثنين وأنت غضبان\"، ثمّ ذكر مثله (^٧).\n_________\n(^١) ابن عبد القاهر، أبو بشر العجلي.\n(^٢) هو سليمان بن داود بن الجارود، أبو داود الطيالسي، البصري، الحافظ.\n(^٣) هو: محمد بن إسحاق أبو بكر الصَّغَاني.\nوالصغاني: -بفتح الصاد المهملة، والغين المعجمة وفي آخرها نون- هذه النسبة إلى بلاد مجتمعة وراء نهر جيحون يقال لها: \"جغانيان\" وتُعرّب فيقال لها: \"الصَغَانيان\" … والنسبة إليها: \"الصغاني، والصاغاني أيضًا\". الأنساب (٣/ ٥٤٢).\n(^٤) هو: هاشم بن القاسم بن مسلم الليثي، أبو النضر البغدادي.\n(^٥) شعبة هو موضع الإلتقاء مع مسلم.\n(^٦) قوله: \"أن أباه كتب إليه\" هكذا في رواية أبي داود الطيالسي عن شعبة … وفي الروايات الأخرى أن أباه كتب إلى أخيه عبيد الله كما في رواية أبي النضر عن شعبة، والصواب أنه كتب إلى أخيه عبيد الله لكثرة رواتها، ولأن عبيد الله هو الذي كان على سجستان، وليس عبد الرحمن.\n(^٧) انظر الحديث رقم (٦٨٥٤). =\n⦗٤٣⦘ = * من فوائد الاستخراج: الإتيان بمتن رواية شعبة عن عبد الملك بن عمير، والتي اكتفى مسلم بالإشارة إلى إسنادها، وأحال على رواية أبي عوانة عن عبد الملك بن عمير.","vol":"14","page":42},{"text":"٦٨٦١ - حدثنا هلال بن العلاء (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا عبيد الله بن عمرو (^٣)، عن عبد الملك بن عمير (^٤)، عن عبد الرحمن بن أبي بكرة، عن أبيه، عن النبي ﷺ قال: \"لا يقضي القاضي بين اثنين وهو غضبان\" (^٥).\n_________\n(^١) ابن هلال بن عُمر الباهلي مولاهم أبو عمر الرقي.\n(^٢) هو: العلاء بن هلال بن عُمر الباهلي، أبو محمد، الرقي.\n(^٣) ابن أبي الوليد الأسدي مولاهم، أبو وهب الجزري الرقي.\n(^٤) عبد الملك بن عمير هو موضع الإلتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٥٤).","vol":"14","page":43},{"text":"٦٨٦٢ - حدثنا أبو الأحوص (^١) -صاحبنا- قال: حدثنا يحيى بن يحيى (^٢)، قال: حدثنا هشيم، عن عبد الملك بن عمير بمثله (^٣).\n_________\n(^١) هو: إسماعيل بن إبراهيم بن الوليد أبو الأحوص الإسفراييني.\n(^٢) يحيى بن يحيى هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٥٤).","vol":"14","page":43},{"text":"<span data-type='title' id=toc-996>[باب] (^١) بيان ردّ حكم الحاكم إذا حكم بغير الحق، وردّ القضايا إذا كانت خلاف السنّة، والدّليل على أنّ الخصمين إذا ادعى أحدهما ماله أن يدّعيه، وكان في دعواه [ضرر] (^٢) به وبخصمه أنْ يَرُدّ الحاكم دعواه إلى ما هو أنفع لهما، وأنّ الجهالات تُرد إلى السنّة</span>\n_________\n(^١) من: (ل).\n(^٢) في ك: (ضررًا)، والتصويب من: (ل).","vol":"14","page":44},{"text":"٦٨٦٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا إبراهيم بن سعد (^٢)، عن أبيه، عن القاسم بن محمد (^٣)، عن عائشة، أنّ رسول الله ﷺ قال: \"من أحدث في أمرنا ما لا يجوز فهو ردّ\" (^٤).\n_________\n(^١) الطيالسي.\n(^٢) إبراهيم بن سعد هو موضع الإلتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ١٦٥ / ب).\n(^٤) أخرجه مسلم: (كتاب الأقضية -باب نقض الأحكام الباطلة، ورد محدثات الأمور - ح (١٧)، ٣/ ١٣٤٣).\nوأخرجه البخاري: (كتاب الصلح -باب إذا اصطلحوا على صلح جورٍ فالصلح مردود - ح (٢٦٩٧)، (٥/ ٣٥٥ فتح).\nوعند مسلم \"ما ليس منه\" وعند البخاري \"ما ليس فيه\" بدل \"ما لا يجوز\".","vol":"14","page":44},{"text":"٦٨٦٤ - حدثنا أبو أمية الطرسوسي، قال: حدثنا أبو أيوب\n⦗٤٥⦘[العبّاسي] (^١) سليمان [بن داود] (^٢) الهاشمي (^٣)، وداود بن عبد الحميد بن ميمون بن مهران (^٤)، وزكريا بن عدي (^٥)، قالوا: حدثنا إبراهيم بن سعد (^٦)، عن أبيه، عن القاسم بن محمد، عن عائشة قالت: قال [رسول الله] (^٧) ﷺ: \"من أحدث في أمرنا هذا ما ليس فيه فهو رد\" (^٨).\n_________\n(^١) وقع في: ك (العبّاس)، والتصويب من: (ل)، نسبة إلى العبّاس بن عبد المطلب ﵁.\n(^٢) من: (ل).\n(^٣) هو: سليمان بن داود بن داود بن علي بن عبد الله بن عباس، أبو أيوب الهاشمي.\n(^٤) لم أعرفه، إلّا أن يكون داود بن عبد الحميد الكوفي -نزيل الموصل-، فإنه في طبقته.\nقال ابن أبي حاتم: \"سألت أبي عنه وعرضت عليه حديثه، قال: لا أعرفه، وهو ضعيف الحديث، يدل حديثه على ضعفه\". الجرح والتعديل (٣/ ٤١٨).\n(^٥) ابن زريق، ويقال: ابن الصلت، التيمي، أبو يحيى الكوفي، نزيل بغداد.\n(^٦) إبراهيم بن سعد هو موضع الإلتقاء مع مسلم.\n(^٧) من: (ل).\n(^٨) انظر الحديث رقم (٦٨٦٣).","vol":"14","page":44},{"text":"٦٨٦٥ - حدثنا محمد بن إسماعيل بن سالم المكي، قال: حدثنا القعنبي عبد الله بن مسلمة، قال: حدثنا عبد الله بن جعفر المخرمي (^١) [ثقة] (^٢) عن سعد، عن القاسم بن محمد، عن عائشة قالت: قال رسول الله ﷺ: \"من عمل عملًا ليس عليه أمرنا فأمره ردّ\" (^٣).\n_________\n(^١) عبد الله المخرمي الزهري هو موضع الإلتقاء مع مسلم.\n(^٢) من: (ل).\n(^٣) أخرجه مسلم: (كتاب الأقضية -باب نقض الأحكام الباطلة، ورد محدثات الأمور =\n⦗٤٦⦘ = ح (١٨)، ٣/ ١٣٤٣ - ١٣٤٤). وأخرجه البخاري كما تقدم في الحديث رقم (٦٨٦٣).","vol":"14","page":45},{"text":"٦٨٦٦ - حدثنا علي بن عثمان النفيلي، قال: حدثنا الحسن بن محمد بن أعين (^١) ح،\nوحدثنا أحمد بن يحيى السابري (^٢)، قال: حدثنا محمد بن خالد بن عثْمة، قالا: حدثنا عبد الله بن جعفر الزهري (^٣)، قال: حدثني سعد بن إبراهيم أَنّ رجلًا (^٤) أوصى بمساكنَ له بثلث كلّ مسكن، فسألت القاسم بن محمد فقال: يجمع ثلثه في مكان، فإنِّي سمعت عائشة تقول: قال رسول الله ﷺ: \"من عمل عملًا ليس عليه أمرنا فأمره ردٌّ\" (^٥).\n_________\n(^١) الحرّاني، أبو علي القرشي.\n(^٢) هو: أحمد بن يحيى، أبو عبد الله الجرجاني، بيّاع السابري.\n(^٣) عبد الله بن جعفر الزهري هو موضع الإلتقاء مع مسلم.\n(^٤) قال الحافظ ابن حجر: \"الرجل المذكور هو: الفضل بن العباس بن عتبة بن أبي لهب، بيّنه محمد بن إسحاق في روايته عن عبد الواحد بن أبي عوف عن سعد بن إبراهيم، أخرجه محمد بن حامد السّري في كتاب السنّة له من طريقه\" أهـ انظر: النكت الظراف بحاشية تحفة الأشراف (١٢/ ٢٥٩).\n(^٥) انظر الحديث رقم (٦٨٦٥).","vol":"14","page":46},{"text":"<span data-type='title' id=toc-997>[باب] (^١) بيان الترغيب في إقامة الشهادة وإن لم يُسألها، والخبر الدال على كراهية (^٢) شهادة الشاهد ولا يستشهد، وعلى أنّه الشهادة التي لا تجب</span>\n_________\n(^١) من: (ل).\n(^٢) لفظة (كراهية) ليست في (ل).","vol":"14","page":47},{"text":"٦٨٦٧ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا القعنبي، عن مالك (^١)، عن عبد الله بن أبي بكر (^٢)، عن أبيه، عن عبد الله بن عمرو بن عثمان، عن عبد الرحمن بن أبي عمرة الأنصاري، عن زيد بن خالد الجهني، أنّ النبي ﷺ قال: \"ألا أخبركم بخير الشهداء؟: الذي يأتي بشهادته قبل أن يُسْألها، أو يخبر بالشهادة قبل أن يُسألها\" (^٣).\n_________\n(^١) مالك هو موضع الإلتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٦٦ / أ).\n(^٣) أخرجه مسلم: (كتاب الأقضية -باب بيان خير الشهود - ح (١٩) - ٣/ ١٣٤٤).\nوليس في صحيح مسلم \"أو يخبر بالشهادة قبل أن يُسألها\".\n* من فوائد الاستخراج: في صحيح مسلم (… عن ابن أبي عمرة الأنصاري …) وجاء هنا مصرّحًا باسمه عبد الرحمن ابن أبي عمرة الأنصاري.","vol":"14","page":47},{"text":"٦٨٦٨ - حدثنا أبو داود الحرّاني، قال: حدثنا أبو زيد (^١)، قال:\n⦗٤٨⦘ حدثنا شعبة (^٢)، عن أبي جمرة (^٣)، قال: دخل عليّ زَهْدَم بن مضرب على فرس فحدثني، قال: سمعت عمران بن حصين، قال: قال رسول الله ﷺ: \"خيركم قرني، ثمّ الذين يلونهم، ثمّ الذين يلونهم، -ثلاثًا-، ثمّ إنّ من بعدهم قومًا يخونون ولا يؤتمنون، ويشهدون ولا يستشهدون، وينذرون ولا يوفون، ويظهر فيهم السِّمن\" (^٤)، ثمّ قال (^٥): لا أدري ذكر رسول الله ﷺ بعد قرنه قرنين أو ثلاثة (^٦).\n_________\n(^١) هو: سعيد بن الربيع الحرشي -بفتح الحاء المهملة والراء بعدها معجمة-، أبو زيد الهروي، البصري.\n(^٢) شعبة هو موضع الإلتقاء مع مسلم.\n(^٣) في (ل)، والمطبوع: \"عن أبي حمزة\" بالحاء المهملة بعدها زاي منقوطة، والصواب (عن أبي جمرة) بالجيم المعجمة بعدها راء مهملة، وهو نصر بن عمران الضبعي البصري.\nانظر: تهذيب الكمال (٢٩/ ٣٦٢ - ٣٦٣)، تحفة الأشراف (٨/ ١٨١ - ١٨٢).\n(^٤) السِّمَن: -بكسر المهملة وفتح الميم بعدها نون- أي يحبّون التوسع في المأكل والمشارب، وهي من أسباب السمن، وقيل: المعنى أنهم يريدون الاستكثار من الأموال، وقيل: أي يتكثرون بما ليس فيهم، ويدّعون ما ليس لهم من الشرف.\nانظر: تفسير غريب ما في الصحيحين (ص: ٣٧٧)، شرح صحيح مسلم للنووي (١٦/ ٨٦ - ٨٧)، فتح الباري (٥/ ٣٠٨).\n(^٥) القائل هو: عمران بن حصين كما في رواية مسلم.\n(^٦) أخرجه مسلم: (كتاب فضائل الصحابة -باب فضل الصحابة ثم الذين يلونهم ثم الذين يلونهم - ح (٢١٤)، ٤/ ١٩٦٤).\nوأخرجه البخاري: (كتاب الشهادات -باب لا يُشهد على شهادة جور إذا أُشهد - ح (٢٦٥٠)، (٥/ ٣٠٦ فتح).\n* تنبيه: ظاهر أحاديث الباب التعارض، وقد جمع أهل العلم بين الحديثين، وأجابوا =\n⦗٤٩⦘ = بعدة أجوبة، وأحسن ما قيل في ذلك أن المراد بحديث زيد بن خالد من كانت عنده شهادة لإنسان بحق لا يعلم بها صاحبها فيأتي إليه فيخبره بها، أو يموت صاحبها العالم بها ويخلف ورثة فيأتي الشاهد إليهم فيعلمهم بذلك … وكذا شهادة الحسبة وهي ما يتعلق في حقوق الله تعالى.\nأَمّا حديث عمران فالذمّ في ذلك لمن بادر وسارع بالشهادة في حق الآدمي وهو عالم بها من قبل أن يسألها صاحبها. والله تعالى أعلم.\nانظر: شرح صحيح مسلم (١٦/ ٨٦)، فتح الباري (٥/ ٣٠٧ - ٣٠٨).","vol":"14","page":47},{"text":"<span data-type='title' id=toc-998>[باب] (^١) بيان الإباحة للحاكم أن يُفْزع الخصمين، ويحتال عليهما؛ ليقرَّ المنكِر منهما بالحق، أو تَبَيِّن له طالب الحق</span>\n_________\n(^١) من: (ل).","vol":"14","page":49},{"text":"٦٨٦٩ - حدثنا أبو أمية، قال: حدثنا أبو اليمان (^١)، قال: أخبرنا شعيب (^٢)، عن أبي الزناد (^٣)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"بينما امرأتان معهما ابناهما، جاء الذئب فذهب بابن إحديهما، فقالت هذه لصاحبتها: إنّما ذهب بابنك، وقالت الأخرى: إنّما ذهب بابنك، فتحاكمتا إلى داودَ ﵇، فقضى به للكبرى، فخرجتا على سليمان بن داود فأخبرتاه، فقال: ائتوني\n⦗٥٠⦘ بالسكين أشقه بينهما، فقالت الصغرى: لا تفعل -يرحمك الله- هو ابنها!، فقضى به للصغرى\"، قال أبو هريرة: والله إنْ سمعت بالسكين (^٤) قط إلّا يومئذ، وما كنّا نقول إلّا المدية (^٥) (^٦).\n_________\n(^١) هو: الحكم بن نافع البهراني مولاهم أبو اليمان الحمصي.\n(^٢) ابن أبي حمزة الحمصي.\n(^٣) أبو الزناد عبد الله بن ذكوان هو موضع الإلتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ١٦٦ / ب).\n(^٥) المدْيَة: -بضم الميم وفتحها وكسرها- وهي الشفرة والسكين.\nانظر: النهاية (٤/ ٣٠)، ولسان العرب (١٥/ ٢٧٣) مادة \"مدي\".\n(^٦) أخرجه مسلم: (كتاب الأقضية -باب بيان اختلاف المجتهدين - ح (٢٠)، ٣/ ١٣٤٤). وفيه \"أشقه بينكما\" بدل قوله \"أشقه بينهما\".","vol":"14","page":49},{"text":"٦٨٧٠ - حدثنا أبو فروة الرُهاوي (^١)، قال: حدثنا خالد بن يزيد المزرفي (^٢)، قال: حدثنا ورقاء بن عمر (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال النبي ﷺ: \"بينما امرأتان معهما ابناهما، إذ عدا الذئب فذهب بابن إحديهما، فقالت هذه لصاحبتها: إنّما ذهب بابنك، فقالت الأخرى: إنما ذهب بابنك، فتحاكمتا إلى داود فقضى به للكبرى، فخرجتا على سليمان بن داود [﵉] (^٤) فأخبرتاه،\n⦗٥١⦘ فقال: ائتوني بالسكين أشقه بينكما، فقالت الصغرى: يرحمك الله، هو ابنها، فقضى به للصغرى\". قال أبو هريرة: والله إنْ سمعنا بالسكين إلّا يومئذٍ قط (^٥)، فما كنّا نقول إلّا المدية (^٦).\n_________\n(^١) هو: يزيد بن محمد بن يزيد بن سنان، أبو فروة الرُّهاوي.\n(^٢) هو: خالد بن يزيد، ويقال ابن أبي يزيد، أبو الهيثم المزرفي.\nوالمزرفي: -بفتح الميم وسكون الزاي وفتع الراء آخرها الفاء- هذه النسبة إلى المزْرَفَة، وهي قرية كبيرة بغربي بغداد على خمسة فراسخ منها. الأنساب للسمعاني (٥/ ٢٧٤).\n(^٣) ورقاء بن عمر اليشكري هو موضع الالتقاء مع مسلم.\n(^٤) من: (ل).\n(^٥) (قط) ليست في (ل).\n(^٦) انظر الحديث رقم (٦٨٦٩).","vol":"14","page":50},{"text":"٦٨٧١ - حدثنا الربيع بن سليمان، قال: أخبرنا شعيب بن الليث (^١)، قال: حدثنا [الليث] (^٢) عن محمد بن عجلان (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن رسول الله ﷺ أَنّه قال: \"خرجت امرأتان ومعهما صَبيّان لهما، فعدا الذئب على أحدهما فاخذ ولدها، فأصبحتا تختصمان في الصبي الباقي، فاختصمتا إلى داود النبي ﷺ (^٤) فقضى به للكبرى منهما، فمرّتا على سليمان، فقال: كيف أمركما؟ فقصّتا عليه، فقال: ائتوني بالسكين أشق الغلام بينهما، فقالت الصغرى: أتشقه؟ قال: نعم، فقالت: لا تفعل، حظي منه لها، فقال: هو ابنك، فقضى به\n⦗٥٢⦘ لها\" (^٥) (^٦).\n_________\n(^١) ابن سعد بن عبد الرحمن الفهمي مولاهم أبو عبد الملك المصري.\n(^٢) ساقط من: (ك) ومن المطبوع، والتصويب من: (ل)، ومن إتحاف المهرة لابن حجر (٥ / ل ٢٠٨ / أ) النسخة التركية، ومن سنن النسائي (٨/ ٢٠٧).\nوهو: الليث بن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري.\n(^٣) محمد بن عجلان هو موضع الإلتقاء مع مسلم.\n(^٤) في (ل): \"﵇\".\n(^٥) نهاية (ل ٥/ ١٦٧ / أ)، وسقط بعده مقدار لوحة كاملة.\n(^٦) أخرجه مسلم: (كتاب الأقضية -باب بيان اختلاف المجتهدين - ح (٢٠)، ٣/ ١٣٤٥).\n* من فوائد الاستخراج:\n- الإتيان بمتن رواية ابن عجلان عن أبي الزناد، والتي ذكر مسلم إسنادها، وأحال على رواية ورقاء عن أبي الزناد.","vol":"14","page":51},{"text":"٦٨٧٢ - حدثني أبو بكر محمد بن إبراهيم بن سهل البصري -بمصر- المعروف بالحناني (^١)، قال: حدثنا أمية بن بسطام (^٢)، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم، عن محمد بن عجلان، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ: \"أنّ امرأتين أتتا داود ﵇ أَكل أَحدَ ابنيهما الذئبُ تختصمان في الباقي، فقضى للكبرى، فلمّا خرجتا على سليمان ﵇ قال: كيف قضى بينكما؟ فأخبرتاه. فقال: ائتوني بالسكين -قال أبو هريرة: فأول من سمعته يقول: \"السكين\" رسول الله ﷺ، كنا نسمّيه المدية- فقالت الصغرى؟ أتشقّه؟ قال: نعم، قالت: لا تشقّه، ارفعه إليها، وقالت الكبرى: شقه\n⦗٥٣⦘ بيننا، فقضى به سليمان للصغرى وقال: لو كان ابنك لم ترضي أن نشقّه\" (^٣).\n_________\n(^١) ضبطه الزمخشري كما نقله عنه الذهبي في المشتبه وابن ناصر الدين في توضيح المشتبه (٢/ ١٥١) وابن حجر في تبصير المنتبه (١/ ٢٩١) \"الحناني\" بنونين أولهما مثقل، وحاء مهملة. وكذا السمعاني في الأنساب (٢/ ٢٧٥). ولم يذكروا فيه جرحًا ولا تعديلًا.\n(^٢) أمية بن بسطام هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٧١).\n* من فوائد الاستخراج: الإتيان بمتن رواية أمية بن بسطام، والتي ذكر مسلم إسنادها، وأحال على رواية ورقاء عن أبي الزناد.","vol":"14","page":52},{"text":"٦٨٧٣ - حدثنا علي بن المديني الأصبهاني (^١)، قال: حدثنا سويد بن سعيد (^٢)، قال: حدثنا حفص بن ميسرة، عن موسى بن عقبة، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"بينما امرأتان ومعهما ابناهما، فجاء الذئب فذهب بأحدهما، فقالت هذه لصاحبتها: إنّما ذهب بابنك، وقالت الأخرى: إنّما ذهب بابنك، فاختصمتا إلى داود، فقضى به للكبرى، فخرجتا على سليمان فأخبرتاه، فقال: ائتوني بسكينٍ أشقه بينكما، فقالت الصغرى: \"لا، يرحمك الله، هو ابنها، فقضى به للصغرى\". قال أبو هريرة: والله إنْ سمعت بالسكين قط إلّا يومئذ، ما كنت أقول إلّا المدية (^٣).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) سويد بن سعيد هو موضع الإلتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الأقضية -باب بيان اختلاف المجتهدين - ح (٢٠)، ٣/ ١٣٤٥).\n* من فوائد الاستخراج: الإتيان بمتن رواية موسى بن عقبة عن أبي الزناد، والتي ذكر مسلم إسنادها، وأحال على رواية ورقاء عن أبي الزناد.","vol":"14","page":53},{"text":"٦٨٧٤ - حدثنا أحمد بن يوسف السُّلَمي (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن همّام بن منبّه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ-فذكر أحاديث- وقال: قال رسول الله ﷺ: \"اشترى رجلٌ من رجل عقارًا (^٣)، فوجد الرجلُ الذي اشترى العقارَ في عقاره جَرّة (^٤) فيها ذهب، فقال الذي اشترى العقار: هذا ذهبك مني إنّما اشتريت منك الأرض، ولم أبتع منك الذهب. وقال الذي شرى الأرض: إنّما بعتك الأرض وما فيها. فتحاكما إلى رجل، فقال الذي تحاكما إليه: ألكما وَلَدٌ (^٥)؟ فقال أحدهما: لي غلام،\n⦗٥٥⦘ وقال الآخر: لي جارية، فقال: أنكحوا الغلام الجارية، وأنفقوا على أنفسكما وتصدقا\" (^٦).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي، أبو الحسن السلمي النيسابوري، المعروف بحمدان. (ت ٢٦٤ هـ).\nوالسُّلَمي: -بضم السين المهملة، وفتح اللام- نسبة إلى سُلَيم، وهي قبيلة من العرب مشهورة يقال لها: سُلَيم بن منصور بن عكرمة بن خصفة ابن قيس بن عيلان بن مضر.\nانظر: الأنساب (٣/ ٢٧٨)، نهاية الأرب للقلقشندي (صـ: ٢٧١).\n(^٢) عبد الرزاق هو موضع الإلتقاء مع مسلم.\n(^٣) العقار -بالفتح- الضيعة والنخل والأرض ونحو ذلك.\nالنهاية (٣/ ٢٧٤).\n(^٤) \"جَرَّة\": -بفتح الجيم وتشديد الراء- إناء من خزف كالفخار.\nلسان العرب (٤/ ١٣١) مادة: جرر وانظر: النهاية (١/ ٢٦٠).\n(^٥) \"بفتح الواو واللام، والمراد الجنس، لأنّه يستحيل أن يكون للرجلين جميعًا ولد واحد، والمعنى ألكلِّ منكما ولد؟ ويجوز أن يكون قوله\" ألكما وُلْد \"بضم الواو، وسكون اللّام =\n⦗٥٥⦘ = وهي صيغة جمع أي أولاد، ويجوز كسر الواو أيضًا في ذلك\". فتح الباري (٦/ ٦٠٠).\n(^٦) أخرجه مسلم: (كتاب الأقضية -باب استحباب إصلاح الحكم بين الخصمين - ح (٢١)، (٣/ ١٣٤٥).\nوأخرجه البخاري: (كتاب أحاديث الأنبياء -باب … - ح (٣٤٧٢)، (٦/ ٥٩٢ فتح).\nوعند البخاري: \"وأنفقوا على أنفسهما منه وتصدقا\" وعند مسلم وأبي عوانة \"وأنفقوا على أنفسكما .. \".\nقال الحافظ ابن حجر: (والأول أوجه والله أعلم). -أي رواية البخاري- فتح الباري (٦/ ٦٠٠).","vol":"14","page":54},{"text":"<span data-type='title' id=toc-999>بيان الحكم في اللقطة (^١)، ووجوب تعريفها، وإباحة أكلها، واستنفاقها، والاستمتاع بها بعد تعريفها حولًا، ووجوب حفظ عددها، ووعائها، ووكائها، وردها بعد ذلك على صاحبها، إنْ جاءَ فأخبر بعلاماتها، وعلى أنّ أخْذَها أفضل من تركها</span>\n_________\n(^١) اللُّقَطة: اسم المال الملقوط أي الموجود.\nوهي بضم اللام وفتح القاف على المشهور عند أهل اللغة والمحدثين.\nوقال الليث: \"بتسكين القاف: اسم الشيء الذي تجده ملقى فتأخذه … وأما اللقطة فهو الرجل اللقاط الذي يتبع اللقطات\".\nقال الأزهري: \"وكلام العرب الفصحاء على غير ما قاله الليث … وإن كان ما قاله قياسًا\".\nقال الحافظ ابن حجر: \"ووجّه بعض المتأخرين فتح القاف في المأخوذ أنّه للمبالغة، وذلك المعنى فيها اختصت به، وهو أنّ كل من يراها يميل لأخذها فسميت باسم الفاعل لذلك\". انظر: تهذيب اللغة للأزهري (١٦/ ٢٤٩ - ٢٥٥)، النهاية (٤/ ٢٦٤)، فتح الباري (٥/ ٩٤).","vol":"14","page":56},{"text":"٦٨٧٥ - حدثنا يزيد بن سنان البصري، قال: حدثنا بشر بن عمر (^١)، قال: حدثنا شعبة (^٢)، عن سلمة بن كهيل، قال: سمعت سويد بن\n⦗٥٧⦘ غَفَلة، قال: غزوت مع زيد بن صوحان، وسلمان (^٣) بن ربيعة، فوجدت سوطًا، فقالا: اطرحه، فأبيت عليهما، ثمّ رجعت فأتيت المدينة، فلقيت أُبيَّ بن كعب فأخبرته بشأن السوط، [وبقولهما] (^٤)، فقال: إنِّي وجدت صُرّةً (^٥) فيها مائة دينار، فأتيت النبي ﷺ، فقال: \"عرفها حولًا\"، فعرفتها حولًا، ثمّ أتيتُ النبي ﷺ، فقال: \"عرفها حولًا\"، فعرفتها حولًا، [ثم أتيت النبي ﷺ، فقال: \"عرفها حولًا\"، فعرفتها] (^٦)، ثمّ أتيت النبي ﷺ في الرابعة، فقال: \"احفظ عِدَّتَها، ووكاءها (^٧)، ووعاءها، فإن جاء صاحبُها، وإلّا فاستمتع بها\" قال سلمة: لا أدري في ثلاثة أعوام هذا أو في عام واحدٍ (^٨).\n_________\n(^١) ابن عقبة الزهراني الأزدي، أبو محمد البصري.\n(^٢) شعبة هو موضع الإلتقاء مع مسلم.\n(^٣) هنا نهاية السقط من: (ل).\n(^٤) في ك: (وبقولها)، والتصويب من: (ل).\n(^٥) الصُّرَّة -بالضم- شرج الدراهم ونحوها. القاموس المحيط (٢/ ٧٠).\n(^٦) من: (ل).\n(^٧) الوكاء: الخيط الذي تُشدُّ به الصُّرّة والكيس وغيرهما.\nالنهاية (٥/ ٢٢٢)، وانظر: تفسير غريب ما في الصحيحين (ص: ١٠٢).\n(^٨) أخرجه مسلم: (كتاب اللقطة - … - ح (٩)، ٣/ ١٣٥٠).\nوأخرجه البخاري: (كتاب اللقطة -باب هل يأخذ اللقطة، ولا يدعها تضيع، حتى لا يأخذها من لا يستحق - ح (٢٤٣٧)، (٥/ ١١٠ فتح).","vol":"14","page":56},{"text":"٦٨٧٦ - حدثنا أبو أمية، قال: حدثنا الحسن الأشيب (^١)، قال:\n⦗٥٨⦘ حدثنا شعبة (^٢) بنحوه إلى قوله: \"فاستمتع بها\" (^٣).\n_________\n(^١) هو: الحسن بن موسى، البغدادي، أبو علي الأشْيَب. =\n⦗٥٨⦘ = والأشيب: -بفتح الألف، وسكون الشين المعجمة، وفتح الياء المنقوطة باثنتين وآخرها الباء الموحدة- لَقَبٌ له. انظر: الأنساب للسمعاني (١/ ١٧٣).\n(^٢) شعبة هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٧٥).","vol":"14","page":57},{"text":"٦٨٧٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، قال: حدثني سلمة بن كهيل، قال: سمعت سويد بن غفلة يقول: غزوت أنا وزيد بن صوحان، وسلمان بن ربيعة، فوجدت سوطًا فأخذته، فقالا لي: أَلْقِه، فقلت: لا، ولكنّي أعرّفه، فإنْ وجدت من يعرفه، وإلّا استمتعت به، فأبيت عليهما، فلما رجعنا من غَزَاتنا، قُضي [لي] (^٣) أَنِّي حججت، فأتيت المدينة، فلقيت أُبيَّ بن كعب، فأخبرته بشأن السوط وبقولهما، فقال أُبيّ بن كعب: وجدتُّ صُّرَّة فيها مائة دينار على عهد رسول الله ﷺ، فذكرت ذلك له فقال: \"عرفها حولًا\"، فعرفتها فلم أجد من يعرفها، [فأتيته، فقال: \"عرفها حولًا\"، فعرفتها حولًا فلم أجد من يعرفها] (^٤) ثلاث مرات، فقال: \"احفظ عددها\n⦗٥٩⦘ ووعاءها ووكاءها، فإن جاءَ صاحبُها، وإلّا فاستمتع بها / (^٥)، فاستمتعت بها\" (^٦).\nقال شعبة: شك سلمة بعد ذلك، فقال: لا أدري ثلاثة أحوال أو حولًا واحدًا، فأعجبني هذا الحديث، فقلت لأبي صادقٍ: تعال فاسمعه منه (^٧).\nروى غندر هذا الحديث مثل رواية بشر بن عمر (^٨).\nورواه عبد الرحمن بن بشر، عن بهز، عن شعبة إلى قوله: \"فاستمتع بها\" قال شعبة: فسمعته بعد عشر سنين [يقول] (^٩): \"عرفها عامًا واحدًا\" (^١٠).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الإلتقاء مع مسلم.\n(^٣) من: (ل).\n(^٤) ساقط من: (ل).\n(^٥) نهاية (ل ٥/ ١٦٧ / ب).\n(^٦) انظر الحديث رقم (٦٨٧٥).\n(^٧) قوله \"فقلت لأبي صادق: تعال فاسمعه منه\" كذا في (ك)، (ل). وجاء في شرح معاني الآثار (٤/ ١٣٧) -: (قال سلمة بن كهيل: فأعجبني هذا الحديث، فقلت لأبي صادق ذلك، فقال أبو صادق: وقد سمعت أنا ذلك الحديث أيضًا من أبي بن كعب كما قد سمعه سويد بن غفلة من أبي بن كعب سواء).\n(^٨) إسناده معلّق، وقد أخرجه مسلم من طريق غندر موصولًا (كتاب اللقطة، ح (٩)، (٣/ ١٣٥٠). وأخرجه البخاري -أيضًا-: (كتاب اللقطة -باب إذا أخبره ربُّ اللقطة بالعلامة دفع إليه - ح (٢٤٢٦) - (٥/ ٩٤ فتح).\n(^٩) من: (ل).\n(^١٠) إسناده معلّق؛ وقد أخرجه مسلم من طريق عبد الرحمن بن بشر -موصولًا-: (كتاب =\n⦗٦٠⦘ = اللقطة، ح: (٩) - ٣/ ١٣٥٠).","vol":"14","page":58},{"text":"٦٨٧٨ - حدثنا محمد بن سعيد بن أبان (^١) -بجنديسابور (^٢) -، قال: حدثنا سهل بن عثمان العسكري (^٣) أبو مسعود -بالري (^٤)، سنة اثنتين وثلاثين في أيام المحنة (^٥) - قال: حدثنا المحاربي (^٦)، عن الأعمش (^٧)، عن سلمة بن كهيل، عن سويد بن غفلة، قال: خرجنا حجاجًا [ح\n⦗٦١⦘ و] (^٨) حدثنا محمد بن عبيد بن عتبة الكوفي (^٩)، قال: حدثنا سعيد بن عمرو (^١٠)، قال: أخبرنا عبثر (^١١)، عن الأعمش (^١٢)، عن سلمة بن كهيل -\n⦗٦٢⦘ بإسناده نحوه- إلّا أنّه قال: \"عرّفها ثلاثة أعوام ثم استمتع بها\" (^١٣).\n_________\n(^١) لم أجد له ترجمة، وذكره المزي في تهذيب الكمال (٦/ ٢٩٥) وقال فيه: المعروف بابن جابان الجنديسابوري.\n(^٢) جُنْدَيْسَابُور: بضم أوله وتسكين ثانيه، وفتح الدال، وياء ساكنة، وسين مهملة، وألف، وباء موحدة مضمومة، وواو ساكنة، وراء، مدينة بخوزستان. معجم البلدان (٢/ ١٩٨).\n(^٣) هو: سهل بن عثمان بن فارس الكندي، أبو مسعود، العَسْكري، نزيل الري.\nوالعسكري: بفتح العين وسكون السين المهملتين، وفتح الكاف وفي آخرها الراء نسبةً إلى \"عسكر مكرم\"، وهي بلدة من كور الأهواز. الأنساب (٤/ ١٩٣).\n(^٤) الرَّي: بفتح أوله وتشديد ثانيه -وهي مدينة مشهورة، من أمهات البلاد، وأعلام المدن في بلاد الجبال، قد يشاهد الرائي أطلالها على مسيرة خمسة أميال تقريبًا من جنوب الجنوب الشرقي من طهران. انظر: معجم البلدان (٣/ ١٣٢ - ١٣٧)، دائرة المعارف الإسلامية (١٠/ ٢٨٥).\n(^٥) أي: محنة القول بخلق القرآن. انظر: البداية والنهاية (١٠/ ٣٢١ - ٣٢٢).\n(^٦) هو: عبد الرحمن بن محمد بن زياد المحَاربي، أبو محمد الكوفي.\nوالمحارِبي: -بضم الميم، وفتح الحاء المهملة بعدها الألف، وفي آخرها الراء المكسورة والباء الموحدة- نسبة إلى الجد، وإلى قبيلة محارب. الأنساب للسمعاني (٥/ ٢٠٧).\n(^٧) الأعمش هو موضع الإلتقاء مع مسلم.\n(^٨) من: (ل).\n(^٩) هو: محمد بن عبيد بن عتبة بن عبد الرحمن الكِنْدِيّ، أبو جعفر الكوفي.\nقال الدارقطني: \"ثقة صدوق\"، وقال مسلمة: \"ثقة\"، وذكره ابن حبّان في الثقات.\nوقال الحافظ ابن حجر: \"صدوق\". الثقات لابن حبّان (٩/ ١٤١)، تهذيب التهذيب (٩/ ٣٣١)، تقريب التهذيب (ص: ٨٧٥).\n(^١٠) ابن سهل الكِنْدِيّ الأشعثي، أبو عثمان الكوفي (ت ٢٣٠ هـ).\nوثقه ابن سعد، وأبو زرعة، ومطين، وذكره ابن حبان في الثقات. وقال ابن معين: \"صدوق، لا بأس به\". ووثقه الذهبي وابن حجر. انظر: الطبقات لابن سعد (٦/ ٤١٥)، سؤالات ابن الجنيد (ص: ٤٤٠)، الجرح والتعديل (٤/ ٥١)، الثقات لابن حبّان (٨/ ٢٦٧)، تهذيب الكمال (١١/ ٢٢)، الكاشف (١/ ٢٩٣)، تقريب التهذيب (صـ: ٣٨٥).\n(^١١) ابن قاسم الزُبَيْدِي، أبو زُبيد -بضم الزاي- الكوفي.\nوعَبْثَر: بفتح العين، وبعدها باء ساكنة معجمة بواحدة ثمّ ثاء معجمة بثلاث.\nالإكمال لابن ماكولا (٦/ ٨٠١)، (٤/ ١٦٩ - ١٧٠).\nوثقه ابن سعد، وابن معين، وابن المدني، وأحمد، ويعقوب بن شيبة، وأبو داود، وغيرهم، وذكره ابن حبّان في الثقات. وقال أبو حاتم: \"صدوق\". ووثقه الذهبي، وابن حجر. انظر: الطبقات الكبرى لابن سعد (٦/ ٣٨٢)، التاريخ لابن معين (٢/ ٢٩٥)، الجرح والتعديل (٧/ ٤٣ - ٤٤)، الثقات لابن حبّان (٧/ ٣٠٧)، تاريخ بغداد (١٢/ ٣١١ - ٣١٢)، سير أعلام النبلاء (٨/ ٢٢٧)، تقريب التهذيب (ص: ٤٨٩).\n(^١٢) الأعمش هو موضع الإلتقاء مع مسلم.\n(^١٣) أخرجه مسلم: (كتاب اللقطة - … - ح (١٠)، ٣/ ١٣٥٠ - ١٣٥١).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٦٨٧٥).","vol":"14","page":60},{"text":"٦٨٧٩ - حدثنا أبو العباس البرتي القاضي (^١)، قال: حدثنا أبو معمر (^٢)، قال: حدثنا عبد الوارث (^٣)، قال: حدثنا محمد بن جُحَادة (^٤)، عن سلمة ابن كهيل (^٥)، عن سويد بن غفلة، عن أُبيّ بن كعب، أنّه قال: وجدت على عهد النبي ﷺ مائة دينار، فأتيتُ النبي ﷺ فقال: \"عرّفها سنة\"، فعرفتها سنة، ثم أتيته، فقال: \"عرّفها سنة\"، ثم أتيته فقال: \"عرّفها سنة\" (^٦)، فعرفتها سنة، فلم أجد من يعرفها، فقال: \"اعلم عددها، ووعاءها (^٧)، ووكاءها، واستمتع بها\" (^٨).\n_________\n(^١) هو: أحمد بن محمد بن عيسى، أبو العباس البِرْتي، البغدادي. (ت ٢٨٠ هـ).\nوالبِرْتي: -بكسر الباء المنقوطة بواحدة، وسكون الراء في آخرها التاء المنقوطة من فوقها باثنتين- هذه النسبة إلى بِرْت، وهي مدينة بنواحي بغداد.\nالأنساب (١/ ٣٠٨)، وانظر: معجم البلدان (١/ ٤٤٢).\n(^٢) هو: عبد الله بن عمرو التميمي المنقري مولاهم، أبو معمر المقْعَد، البصري.\n(^٣) ابن سعيد بن ذكوان التميمي العنبري مولاهم أبو عبيدة، البصري.\n(^٤) الأودي، ويقال: الإيامي، الكوفي.\n(^٥) سلمة بن كهيل هو موضع الإلتقاء مع مسلم.\n(^٦) (ثم أتيته فقال: عرّفها سنة) الثانية، ليست في (ل).\n(^٧) (ووعاءها) ليست في: (ل).\n(^٨) انظر الحديث رقم (٦٨٧٤).","vol":"14","page":62},{"text":"٦٨٨٠ - حدثنا سعدان بن يزيد (^١) -بسُرّمَرّا (^٢) -، قال: حدثنا إسحاق بن يوسف (^٣) (^٤)، قال: حدثنا سفيان [الثوري] (^٥)، عن سلمة بن كهيل، عن سويد بن غفلة، قال: خرجت أنا وزيد بن صوحان، وسلمان بن ربيعة، فوجدت سوطًا بالعُذيب (^٦)، فأخذته، فقالا لي: ألقه، فأخذته، فلقيت أُبي بن كعب، فذكرت ذلك له، فقال: أحسنت، إنّي وجدت صرة.\nح، وحدثنا أبو العبّاس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^٧)، عن سلمة بن كهيل، عن سويد بن غفلة، قال: وجدت سوطًا بالعُذيب، فأخذته، فقال لي: زيد بن صوحان، وسلمان بن ربيعة: دعه، فقلت: لا أدعه، إنْ وجدت صاحبه دفعته إليه، وإلّا استمتعت [به] (^٨)،\n⦗٦٤⦘ قال: فذكرت ذلك لأبي بن كعب، فقال: أحسنت، وجدت صرة فيها مائة دينار، فأتيت بها النبي ﷺ، فقال: \"عرفها\"، فعرفتها سنة، فلم أجد أحدًا يعرفها، ثمّ أتيت النبي ﷺ، فقال: \"عرفها\"، فعرفتها سنة، [فلم أجد من يعرفها، فأتيت النبي ﷺ فقال: \"عرّفها سنة\"، فعرفتها سنة]، (^٩)، فلم أجد أحدًا يعرفها، ثمّ أتيت النبي ﷺ، فقال: \"اعلم عددها، ووعاءها، ووكاءها، فإن جاء صاحبها فادفعها إليه، وإلّا فاستمتع بها\" (^١٠).\n_________\n(^١) البغدادي، أبو محمد البزّاز -نزيل سر من رأى-.\n(^٢) هكذا اختصار سُرَّ من رأى وهي: مدينة كانت بين بغداد وتكريت على شرقي دجلة.\nمعجم البلدان (٣/ ١٩٥).\n(^٣) ابن مِرداس، المخزومي، أبو محمد الواسطي المعروف بالأزرق.\n(^٤) نهاية (ل ٥/ ١٦٨ /أ).\n(^٥) (الثوري) من: (ل)، وهو موضع الإلتقاء مع مسلم.\n(^٦) العُذَيب: بضم أوله -تصغير العذب، واد لبني تميم، وهو من منازل حاج الكوفة.\nانظر: معجم ما استعجم (٣/ ٩٢٧)، معجم البلدان (٤/ ١٠٣).\n(^٧) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٨) في (ك) (بها)، والتصويب من: (ل).\n(^٩) من: (ل).\n(^١٠) أخرجه مسلم: (كتاب اللقطة - … - ح (١٠)، ٣/ ١٣٥٠ - ١٣٥١).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٦٨٧٥).\n* من فوائد الاستخراج:\n- في هذا الحديث تحديدُ المكان الذي وَجَدَ فيه سويدٌ السوطَ، وأَنه بالعُذَيب.","vol":"14","page":63},{"text":"٦٨٨١ - حدثنا الصغاني، قال: حدثنا قَبيصة (^١)، قال: حدثنا سفيان (^٢)، -مثله (^٣) - غير أنه قال: وجدت صرة في مناخِ (^٤) قومٍ فيها مائة\n⦗٦٥⦘ دينار، فأتيت بها النبي ﷺ (^٥)، ولم يذكر وكاءها، وذكر سائره مثل حديثه.\n_________\n(^١) ابن عقبة بن محمد السوائي، أبو عامر الكوفي.\n(^٢) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٨٠).\n(^٤) الْمُنَاخ: الموضع الذي تُناخ فيه الإبل، أي مبرك الإبل. لسان العرب (٣/ ٦٥) مادة: نوخ، القاموس المحيط (١/ ٢٨١).\n(^٥) نهاية (ل ٥/ ١٦٨ / ب).","vol":"14","page":64},{"text":"٦٨٨٢ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا سفيان الثوري (^٢)، عن سلمة بن كهيل، عن سويد بن غفلة، قال: خرجت مع زيد بن صوحان، وسلمان بن ربيعة، فوجدتُ سوطًا فأخذته، فقالا لي: دعه، فقلت: لا أدعه للسّباع (^٣)، لآخذنّه، فلأستمتعن به، فسألت أُبَيّ فقال: أحسنت، أحسنت، إنّي وجدتُ على عهد رسول الله ﷺ صرةً فيها مائة دينار، فأتيت بها النبي ﷺ، فقال: \"عرفها حولًا\"، ثمّ أتيت بها، فقال: \"عرفها حولًا آخر\" ثمّ أتيته فقال: \"عرّفها\"، ثمّ قال: \"أحْصِ عددها ووكاءها، ووعاءها، فإنْ (^٤) جاء صاحبها فأخبرك بعددها ووكائها ووعائها، فادفعها إليه، وإلّا فاستمتع بها\" (^٥).\n_________\n(^١) ابن زاذي، ويقال: زاذان بن ثابت السلمي مولاهم أبو خالد الواسطي.\n(^٢) سفيان الثوري هو موضع الإلتقاء مع مسلم.\n(^٣) سيأتي في رواية تالية (والله لا أدعه تأكله السباع)، قال المباركفوري: \"كأنه من الجلد أو مثله مما يأكله السباع\". تحفة الأحوذي (٤/ ٥١٤).\n(^٤) في (ل): (فإذا).\n(^٥) انظر الحديث رقم (٦٨٨٠).","vol":"14","page":65},{"text":"٦٨٨٣ - حدثنا هلال بن العلاء، قال: حدثنا أبي، قال: حدثنا\n⦗٦٦⦘ عبيد الله بن عمرو (^١)، عن زيد بن أبي أنيسة، عن سلمة بن كهيل -بهذا الإسناد نحوه-، وقال فيه أيضًا: \"فإن جاءك أحد يخبرك بعددها، ووكائها، ووعائها، فأعطها إياه\" (^٢).\n_________\n(^١) عبيد الله بن عمرو الرَّقي هو موضع الإلتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الأقضية - … - ح (١٠) - ٣/ ١٣٥١).\nوأخرجه البخاري: -كما تقدم في الحديث رقم (٦٨٧٥) -.","vol":"14","page":65},{"text":"٦٨٨٤ - حدثنا محمد بن النعمان بن بَشِير أبو عبد الله المقدسي (^١) -ببيت المقدس- ومحمد بن الحارث أبو عبد الله المخزومي (^٢) - بمدينة الرسول [ﷺ] (^٣) قالا: حدثنا إسماعيل بن أبي أويس (^٤)، قال: حدثني أبي، عن سعد بن إبراهيم (^٥) الزهري (^٦)، عن سلمة بن كهيل (^٧)، عن سويد ابن\n⦗٦٧⦘ غفلة، أنّه حدثّه أنّه خرج هو وزيد بن صوحان، وسليمان بن ربيعة حجاجًا فوجدنا (^٨) سوطًا، فأخذته (^٩)، فقالا لي: دعه، فقلت: لا، والله، لا أدعه [تأكله] (^١٠) السباع، ولآخذنّه فلَأُعُرِّفنَّه، فإنْ وجدت صاحبه دفعته إليه، وإلّا استمتعت به، قال: فسكتا عني حتى قدمنا، فلقيت أُبيّ بن كعب، فقلت له: أبا المنذر، إنِّي خرجت أنا وزيد بن صوحان، وسلمان بن ربيعة حجاجًا، فوجدت سوطًا، فأخذته فقالا لي: دعه، فقلت: لا، والله لا أدعه تأكله السباع، ولآخذنه فأُعرّفنّه، فإنْ وجدت صاحبه دفعته إليه، وإلّا استمتعت به، فقال لي: أحسنت (^١١)، إنِّي وجدت على عهد رسول الله ﷺ مائة دينار، فأتيته بها، فقلت له: إنّي وجدت مائة دينار، فقال: \"عرّفها\"، فعرفتها حولًا، ثمّ أتيته فقلت: قد عرفتها، قال (^١٢): \"عرّفها\"، فعرفتها حولًا، ثم أتيته، فقلت: قد عرفتها، فقال لي: \"عرّفها\"، فعرفتها حولًا، ثمّ أتيته، فقال لي: \"أعلم وعاءها، ووكاءها، وعددها، فإنْ جاءك أحدٌ يخبرك بوعائها،\n⦗٦٨⦘ ووكائها، وعددها فادفعها إليه، وإلّا فاستمتع بها\" (^١٣) (^١٤).\n_________\n(^١) النيسابوري (ت ٢٦٨ هـ).\nوقد وقع في المطبوع (٤/ ٢٩) (المقدمي) وهو خطأ، والصواب المقدسي -بفتح الميم وسكون القاف وكسر الدال والسين المهملتين- هذه النسبة إلى بيت المقدس.\nالأنساب للسمعاني (٥/ ٣٦٣).\n(^٢) هو: محمد بن الحارث المخزومي أبو عبد الله المديني.\n(^٣) من: (ل).\n(^٤) هو: إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله بن أبي أويس المدني.\n(^٥) نهاية (ل ٥/ ١٦٩ / أ).\n(^٦) هو: سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري، أبو إسحاق المدني.\nوقد وقع في (ل) والمطبوع (سعيد) بزيادة الياء، وهو تصحيف.\n(^٧) سلمة بن كهيل هو موضع الإلتقاء مع مسلم.\n(^٨) في (ل): (فوجد).\n(^٩) في (ل): (فأخذه).\n(^١٠) في: ك (تأكل)، والتصويب من: (ل).\n(^١١) زاد في (ل): (وقال لي: إني …).\n(^١٢) في (ل): (قال لي).\n(^١٣) انظر الحديث رقم (٦٨٧٥).\n(^١٤) نهاية (ل ٥/ ١٦٩ / ب).","vol":"14","page":66},{"text":"٦٨٨٥ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن أبي بكر (^٢)، قال: حدثنا عبد العزيز الدراوردي (^٣)، عن عمارة بن غزية (^٤)، عن سلمة بن كهيل (^٥) -بهذا الحديث- وقال فيه: قال النبي ﷺ: \"عرّفها\"، فما أدري أحولًا واحدًا كرّر فيه القول، أو أحوالًا ثلاثة، ثمّ قال: \"إنْ لم تجد صاحبها فشأنك بها\" (^٦).\nقال أبو عوانة: عمارة غلط في إسناده، فقال: عن سلمة، عن\n⦗٦٩⦘ صعصعة بن صوحان، قال: أقبل هو ونفر (^٧).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل الأزدي مولاهم أبو محمد القاضي.\n(^٢) ابن علي بن عطاء بن مقدم المقَدّمي، أبو عبد الله البصري.\n(^٣) هو: عبد العزيز بن محمد بن عبيد الدَّراوردي، أبو محمد الجهني مولاهم المدني.\nوالدّرَاوَرْدِي: بفتح الدال المهملة والراء والواو، وسكون الراء الأخرى وكسر الدال الأخرى، نسبة إلى مدينة بفارس، كان جده منها، يقال لها: دارا بجرد، فاستثقلوا أن يقولوا دار بجردي، فقالوا: الدراوردي.\nوقيل: إنه من أصبهان، ثم نزل المدينة، وكان يقول للرجل إذا أراد أن يدخل: اندر آور، فلقبه أهل المدينة الدراوردي.\n(^٤) ابن الحارث بن عمرو الأنصاري، المدني.\n(^٥) سلمة بن كهيل هو موضع الإلتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٦٨٧٥) و(٦٨٨٠) و(٦٨٨٣).\n(^٧) والصواب عن سلمة عن سويد بن غفلة، وله فيه قصة مع زيد بن صوحان لا مع أخيه صعصعة. انظر: إتحاف المهرة (١/ ٢١٠).","vol":"14","page":68},{"text":"٦٨٨٦ - حدثنا يزيد بن سنان (^١)، قال: حدثنا موسى بن إسماعيل (^٢) ح،\nوحدثنا أبو أمية، قال: حدثنا يونس بن محمد (^٣)، قالا: حدثنا حماد بن سلمة (^٤)، قال: حدثنا سلمة بن كهيل، عن سويد بن غفلة (^٥)، قال: حججت أنا وسلمان بن ربيعة، وزيد بن صوحان، -ثمّ ذكر نحوه، وقال: \"فإنْ جاء صاحبها فعرف عددها، [ووعاءَها] (^٦)، ووكاءَها فادفعها إليه، وإلّا فهي لك\" (^٧).\n[قال أبو عوانة] (^٨): في حديث حماد بن سلمة عامين أو ثلاثة، وفي\n⦗٧٠⦘ حديث سفيان وزيد بن أبي أنيسة، وحماد بن سلمة: \"فإن جاء أحد يخبرك بعددها ووكائها فأعطها إياه\".\n[وزاد سفيان في رواية وكيع عنه: \"وإلّا فهي كسائر مالك\". وفي روايات \"وإلّا فاستمتع بها\"] (^٩).\n_________\n(^١) القزاز أبو خالد، البصري.\n(^٢) المنقري مولاهم أبو سلمة التبوذكي، البصري.\n(^٣) ابن مسلم البغدادي، أبو محمد الحافظ المؤدب.\n(^٤) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٥) (عن سويد بن غفلة) ساقط من: (ل)، ونُبِّه على ذلك في هامش: (ل) قال: (سقط منه سويد).\n(^٦) من: (ل).\n(^٧) أخرجه مسلم: (كتاب اللقطة، ح (١٠)، ٣/ ١٣٥١). وأخرجه البخاري -كما تقدم في الحديث رقم (٦٨٧٥) -.\n(^٨) من: (ل).\n(^٩) من: (ل).","vol":"14","page":69},{"text":"٦٨٨٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: حدثني الضحاك بن عثمان، عن أبي النضر، عن بسر بن سعيد، عن زيد بن خالد الجهني، قال: سئل النبي ﷺ عن اللقطة، فقال: \"عرّفها سنة، فإنْ لم تُعْتَرَف، فاعرف عفاصها (^٢) (^٣)، ووكاءها، ثمّ كُلْها، فإنْ جاء صاحِبُها فأدّها إليه\" (^٤).\n_________\n(^١) عبد الله بن وهب هو موضع الإلتقاء مع مسلم.\n(^٢) العِفاص: بكسر المهملة، وتخفيف الفاء، وبعد الألف مهملة، الوعاء الذي تكون فيه النفقة من جلد أو خرقة أو غير ذلك. ويراد به الجلد الذي يجعل على رأس القارورة.\nقال ابن حجر: فحيث ذكر العِفَاص مع الوعاء فالمراد الثاني، وحيث لم يذكر العفاص مع الوعاء فالمراد الأول. انظر: النهاية (٣/ ٢٦٣)، فتح الباري (٥/ ٩٨).\n(^٣) نهاية (ل ٥/ ١٧٠ / أ)، وسقط بعده مقدار لوحة كاملة.\n(^٤) أخرجه مسلم: (كتاب اللقطة - … - ح (٧)، (٣/ ١٣٤٩).","vol":"14","page":70},{"text":"٦٨٨٨ - حدثنا مسرور بن نوح (^١)، قال: حدثنا إبراهيم بن المنذر (^٢)،\n⦗٧١⦘ قال: حدثنا ابن أبي فديك، عن الضحاك بن عثمان (^٣) -بمثله (^٤) - إلّا أنّه قال: \"فإن جاء باغيها فأدّها إليه، وإلّا فاعرف عفاصها ووكاءها، ثمّ كلها، فإن جاء باغيها فأدّها إليه\".\n_________\n(^١) أبو بشر الذهلي الإسفراييني.\n(^٢) ابن عبد الله بن المنذر الأسدي، الحزامي، أبو إسحاق المدني.\n(^٣) الضحاك بن عثمان هو موضع الإلتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٦٨٨٧).","vol":"14","page":70},{"text":"٦٨٨٩ - حدثنا مهدي بن الحارث (^١)، قال: حدثنا دحيم (^٢) ح،\nوحدثنا أبو داود (^٣)، قال: حدثنا ابن رافع (^٤)، وهارون بن عبد الله (^٥)، عن ابن أبي فديك، عن الضحاك (^٦) -بمثل حديث ابن وهب (^٧) - ح،\n⦗٧٢⦘ وحدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا أبو بكر الحنفي (^٨)، قال: حدثنا الضحاك بن عثمان (^٩)، -بإسناده- \"من التقط لقطة فَلْيُعَرِّفْها سنة، فإنْ جاء ربّها، وإلّا فليعرف عددها ووعاءها، ثمّ ليأكلها، فإنْ جاء صاحبها فليردّها عليه\" (^١٠).\n_________\n(^١) ابن مرداس العرعري العصار الجرجاني، له ذكر في تاريخ جرجان (ص: ٤٧٦).\n(^٢) هو: عبد الرحمن بن إبراهيم بن عمرو العثماني مولاهم، أبو سعيد الدمشقي.\n(^٣) السجستاني.\n(^٤) هو: محمد بن رافع بن أبي زيد سابور القشيري مولاهم أبو عبد الله النيسابوري.\n(ت ٢٤٥ هـ). وثقه مسلم بن الحجاج، والنسائي، ومسلمة، وذكره ابن حبّان في الثقات، وقال: \"كان ثبتًا فاضلًا\"، قال الذهبي: \"الإمام الحافظ الحجة القدوة بقية الأعلام\"، وقال ابن حجر: \"ثقة عابد\".\nالجرح والتعديل (٧/ ٢٥٤)، الثقات لابن حبّان (٩/ ١٠٢)، المعجم المشتمل (ص: ٢٣٩)، سير أعلام النبلاء (١٢/ ٢١٤)، تهذيب التهذيب (٩/ ١٦١ - ١٦٢)، تقريب التهذيب (ص: ٨٤٤).\n(^٥) ابن مروان البغدادي، أبو موسى، الحافظ، المعروف بالحمّال.\n(^٦) الضحاك بن عثمان هو موضع الإلتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٨٨٧).\n(^٨) هو: عبد الكبير بن عبد المجيد بن عبيد الله، أبو بكر الحنفي البصري. (ت ٢٠٤ هـ).\nوالحنفي: بفتح الحاء المهملة والنون، وفي آخرها الفاء، هذه النسبة إلى بني حنيفة وهم قوم أكثرهم نزلوا اليمامة …\nالأنساب للسمعاني (٢/ ٢٨٠)، وانظر: نهاية الأرب للقلقشندي (صـ: ٢٢٣).\n(^٩) الضحاك بن عثمان هو موضع الإلتقاء مع مسلم.\n(^١٠) انظر الحديث رقم (٦٨٨٧).","vol":"14","page":71},{"text":"<span data-type='title' id=toc-1000>باب إباحة أخذ الضالّة من الغنم، والدليل على أنّها إذا وجدت بمهلكة كان له أخذها من غير أنْ يعرّفها، وأنّه إذا استهلكها ثمّ جاء صاحبها لم يجب عليه ردّها ولا قيمتها، وعلى أنّه إذا وجدها في موضع لا يخاف عليها الذئب والتلف وجب عليه تعريفها سنةً وردّها على صاحبها، وبيان حظر أخذ الإبل الضّوال. والدليل على أنّه إنْ أخذها وجب ردّها على صاحبها، وإن ذهبت منه أو استهلكها وجب عليه ردّ قيمتها عليه، وعلى أنّ البعير إذا كان بمهلكة لا ماء عنده جاز له أخذه ليردّه على صاحبه</span>","vol":"14","page":73},{"text":"٦٨٩٠ - حدثنا أبو داود السجزي، قال: حدثنا قتيبة بن سعيد (^١) ح، وحدثنا يوسف القاضي، قال: حدثنا أبو الربيع (^٢)، قالا: حدثنا إسماعيل بن جعفر (^٣)، عن ربيعة بن أبي عبد الرحمن، عن يزيد مولى المنبعث، عن زيد بن خالد الجهني، أنّ رجلًا سأل رسول الله ﷺ عن اللقطة فقال: \"عرّفها سنة، ثمّ اعرف وكاءها، وعفاصها، ثمّ استنفق منها، فإنْ جاء\n⦗٧٤⦘ صاحبها فأدّها إليه\"، فقال: يا رسول الله فضَالّة الغنم؟ قال: \"خُذْها، فإنّما هي لك، أَو لأَخيك، أَو للذئب\"، فقال: يا رسول الله فضالّة الإبل؟ قال: فغضب رسول الله ﷺ حتى احمرَّت وجْنَتَاه (^٤) أو احمرّ وجهه، ثُمّ قال: \"ما لك ولها، معها حذاؤها، وسقاؤها (^٥)، حتى يلقاها ربها\" (^٦).\n_________\n(^١) قتيبة بن سعيد هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) هو: سليمان بن داود العتكي، أبو الربيع الزهراني البصري.\n(^٣) إسماعيل بن جعفر هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٤) الوَجْنَةُ: ما ارتفع من الخدَّين. مختار الصحاح (ص: ٢٩٦).\n(^٥) قوله (معها حذاؤها وسقاؤها) الحذاء: النعل، ويعني به أخفافها، أي: أنها تقوى على السير وقطع البلاد، وقوله (سقاؤها): يعني أنها تقوى على ورود المياه تشرب، فكأنه شبهها بمن كان معه حذاء وسقاء في سفره.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٠٣)، النهاية (١/ ٣٥٧).\n(^٦) أخرجه مسلم: (كتاب اللقطة - … - ح (٢)، ٣/ ١٣٤٨).\nوأخرجه البخاري: (كتاب اللقطة: -باب إذا جاء صاحب اللقطة بعد سنة ردّها عليه، لأنها وديعة عنده - ح (٢٤٣٦)، (٥/ ١٠٩ فتح).","vol":"14","page":73},{"text":"٦٨٩١ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث وسفيان الثوري ومالك بن أنس وغيرهم ح، وحدثنا الربيع، قال: أخبرنا الشافعي، عن مالك (^٢)، أنّ ربيعة بن أبي عبد الرحمن، حدّثهم، عن يزيد مولى المنبعث، عن زيد بن خالد الجهني، أَنّه قال: أتى رجل النبي ﷺ وأنا معه، فسأله عن اللقطة، فقال: \"اعرف\n⦗٧٥⦘ عفاصها، ووكاءها، ثمّ عرّفها سنة، فإنْ جاء صاحبها، وإلّا فشأنك بها\"، قال: فضالة الغنم، قال: \"لك أو لأخيك أو للذئب\"، قال: فضالة الإبل، قال: \"معها حذاؤها وسقاؤها، ترد الماء وتأكل الشجر حتى يلقاها ربّها\"، (^٣) اللفظ لابن وهب، حديث الشافعي ليس بتمامه (^٤).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) مالك بن أنس هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٣) أخرجه مسلم: (كتاب اللقطة - … - ح (١، ٣)، ٣/ ١٣٤٦ - ١٣٤٨).\nوأخرجه البخاري: (كتاب اللقطة -باب إذا لم يوجد صاحب اللقطة بعد سنة فهي لمن وجدها - ح (٢٤٢٩)، (٥/ ١٠١ فتح).\n(^٤) نهاية الساقط من: (ل).","vol":"14","page":74},{"text":"٦٨٩٢ - حدثنا السُّلمي، قال: حدثنا عبد الرزّاق ح،\nوحدثنا أبو العبَّاس الغزّي، قال: حدثنا الفريابي، قالا: سفيان (^١)، عن ربيعة بإسناده -مثله- (^٢).\n_________\n(^١) هو الثوري -كما في تحفة الأشراف (٣/ ٢٤١) - وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم -كما تقدم في الحديث رقم (٦٨٩١)، وأخرجه البخاري أيضًا: (كتاب اللقطة -باب ضالّة الإبل - ح (٢٤٢٧)، (٥/ ٩٦ فتح).","vol":"14","page":75},{"text":"٦٨٩٣ - حدثنا الصّغَاني، قال: حدثنا إسحاق بن عيسى (^١)، قال: أخبرنا مالك (^٢)، عن ربيعة بإسناده مثله (^٣).\n_________\n(^١) ابن نَجيح البغدادي، أبو يعقوب ابن الطبّاع.\n(^٢) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٩٢).","vol":"14","page":75},{"text":"٦٨٩٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، عن عمرو بن الحارث، وقال في حديث عمرو بن الحارث: \"فإذا لم يأت لها [طالب] (^٢) فاستنفقها\" (^٣).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٢) في ك: (طلبها)، وما أثبته من: (ل)، وهو كذلك في صحيح مسلم.\n(^٣) انظر الحديث رقم (٦٨٩١).","vol":"14","page":76},{"text":"<span data-type='title' id=toc-1001>[باب] (^١) بيان الخبر الدّال على إيجاب تعريف الضّوال، وأنها لا تُرد على صاحبها إلّا ببيّنة، وحظر حلب ماشية من كان إلّا بأمر صاحبها، والدّليل على أَنه لا يجوز لأحدٍ أخذهن إذا كن في مأمن، وعلى حظر دخول الحيطان وأكل ثمارِها إلّا بأمرِ صاحبها</span>\n_________\n(^١) من: (ل).","vol":"14","page":77},{"text":"٦٨٩٥ - حدثنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب، قال: حدثني عمرو بن الحارث، عن بكر بن سوادة، عن أبي سالم الجَيْشاني، عن زيد بن خالد الجهني، عن النبي ﷺ أنّه قال: \"من آوى ضالّةً فهو ضالٌّ ما لم يعرِّفْها\" (^٢).\n_________\n(^١) يونس بن عبد الأعلى هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب اللقطة -باب في لقطة الحاج - ح (١٢)، ٣/ ١٣٥١).","vol":"14","page":77},{"text":"٦٨٩٦ - أخبرنا يونس [بن عبد الأعلى] (^١)، قال: أخبرنا ابن وهب، أنّ مالك بن أنس (^٢)، أخبره، عن نافع، عن ابن عمر، أَنّ رسول الله ﷺ قال: \"لا يَحْلِبنّ أحدٌ ماشيةَ أحدٍ بغير إذنه!، أيحب أحدكم أنّ تُؤتى مشربته (^٣)؛ فتكسر\n⦗٧٨⦘ خزانته (^٤) فينتقل طعامه منها؟ فإنّما تخزن لهم ضروع مواشيهم أطعماتهم، فلا يحلبنّ أحدٌ ماشيةَ أحدٍ إلّا بإذنه\" (^٥) (^٦).\n_________\n(^١) من: (ل).\n(^٢) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٣) المشربة: الغرفة، ويقال: مَشْرُبَة ومَشْرَبَة -بضم الراء وفتحها- والجمع مشارب =\n⦗٧٨⦘ = ومشربات … تفسير غريب ما في الصحيحين (ص: ٤٢).\n(^٤) الخِزَانة: اسم الموضع الذي يخزن فيه الشيء. لسان العرب (١٣/ ١٣٩) مادة: خزن.\n(^٥) أخرجه مسلم: (كتاب اللقطة -باب تحريم حلب الماشية بغير إذن مالكها - ح (١٣)، ٣/ ١٣٥٢)، وأخرجه البخاري: (كتاب اللقطة -باب لا تحتلب ماشية أحد بغير إذنه - ح (٢٤٣٥)، (٥/ ١٠٦ - ١٠٧ فتح).\n(^٦) نهاية (ل ٥/ ١٧٠ / ب).","vol":"14","page":77},{"text":"٦٨٩٧ - حدثنا تمتام (^١)، قال: حدثنا عبد الله بن شيبة (^٢)، قال: حدثنا عبد الله بن صرمة (^٣)، عن يحيى بن سعيد\n⦗٧٩⦘[الأنصاري] (^٤)، عن مالك (^٥) بمثله (^٦).\n_________\n(^١) هو: محمد بن غالب بن حرب الضبي، أبو جعفر البصري، نزيل بغداد.\n(^٢) في: (ك) (عبد الله بن أبي شيبة)، والتصويب من: (ل)، ومن مصادر ترجمته.\nوهو: عبد الله بن موسى بن شيبة، أبو محمد الأنصاري. قال أبو حاتم: \"محله الصدق\"، وذكره ابن حبّان في الثقات وقال: \"يحتج بأخباره إذا روى عن الثقات، لأنّه في نفسه ثقة\". وقال ابن حجر: \"صدوق\".\nالجرح والتعديل (٥/ ١٦٧)، الثقات لابن حبّان (٨/ ٣٥٥)، تاريخ بغداد (١٠/ ١٤٧)، تقريب التهذيب (ص: ٥٥٠).\n(^٣) كذا في: (ك)، ل، ولم أجد له ترجمة.\nوالظاهر أنّه إبراهيم بن صِرْمة، فإنّه يروي عن يحيى بن سعيد، وعنه عبد الله بن موسى بن شيبة.\nوهو: إبراهيم بن صِرْمة بن أبي صِرْمة الأنصاري المدني، صهر يحيى بن سعيد الأنصاري. =\n⦗٧٩⦘ = قال ابن معين: \"كذّاب خبيث يكذب على الله ورسوله\"، وقال ابن عدي: \"حدّث عن يحيى بن سعيد الأنصاري بنسخ لا يحدث بها غيره، ولا يتابعه أحد على حديثٍ منها\"، وقال: \"وعامة أحاديثه إمّا أن تكون مناكير المتن، أو تنقلب عليه الأسانيد، وبيّنٌ على أحاديثه ضعفه\"، وقد ذكره من جملة الضعفاء العقيلي، والدارقطني، وابن الجوزي، والذهبي، وغيرهم.\nالضعفاء للعقيلي (١/ ٥٥)، الكامل لابن عدي (١/ ٢٥٢ - ٢٥٣)، الضعفاء والمتروكون للدارقطني (ص: ١١٠)، تاريخ بغداد (٦/ ١٠٣ - ١٠٤)، الضعفاء والمتروكين لابن الجوزي (١/ ٣٦)، المغني في الضعفاء (١/ ١٧).\n(^٤) (الأنصاري) من: (ل).\n(^٥) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٦٨٩٦).","vol":"14","page":78},{"text":"٦٨٩٨ - حدثنا أبو سعد مالك بن عبد الله بن سيف التجيبي (^١)، -وسألته- قال: حدثنا إسحاق بن بكر بن مضر (^٢)، قال: حدثني أبي، بكرُ بن مضر، عن يزيد بن عبد الله بن الهاد (^٣)، عن مالك بن أنس (^٤)، عن\n⦗٨٠⦘ نافع، عن ابن عمر، عن النبي ﷺ قال: \"لا يحتلبن (^٥) أحد ماشية أحد بغير إذنه\"، - فذكر مثله (^٦).\n_________\n(^١) المصري.\n(^٢) ابن محمد، أبو يعقوب المصري.\n(^٣) هو: يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٤) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٥) في (ل): (لا يحلبن).\n(^٦) انظر الحديث رقم (٦٨٩٦).","vol":"14","page":79},{"text":"٦٨٩٩ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا أبو النعمان (^١) ح، وحدثنا إسماعيل بن إسحاق القاضي (^٢)، قال: حدثنا سليمان بن حرب (^٣)، قالا: حدثنا حماد بن زيد (^٤)، عن أيوب، عن نافع، عن ابن عمر، أَنّ رسول الله ﷺ قال: \"ألا لا تحتلب ماشية امرئ إلّا بإذنه، أيحب أحدكم أنْ تؤتى مشربته فيكسر بابها وينتثل ما فيها من الطعام؟ فإنّ ما في ضروعها طعام أحدهم، ألا لا تُحْتَلَب ماشيةُ امرئ إلّا بإذنه\" (^٥).\n_________\n(^١) هو: محمد بن الفضل السدوسي، أبو النعمان البصري، المعروف بعارم.\n(^٢) هو: إسماعيل بن إسحاق بن إسماعيل الأزدي مولاهم، البصري، قاضي بغداد.\n(^٣) ابن بَجِيْل الأزدي، أبو أيوب، البصري.\nوبجيل: بكسر الجيم تليها مثناة تحت ساكنة، ثمّ لام. توضيح المشتبه (١/ ٣٧٩ - ٣٨٠).\n(^٤) حماد بن زيد هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٨٩٦).\n* من فوائد الاستخراج:\n١ - الإتيان بمتن رواية حماد بن زيد عن أيوب عن نافع، والتي ذكر مسلم إسنادها، ثم أحال على رواية يحيى بن يحيى عن مالك عن نافع.\n٢ - بيان أن حمادًا، هو ابن زيد، وقد جاء عند مسلم مهملًا.","vol":"14","page":80},{"text":"٦٩٠٠ - حدثنا الحسن بن عفان (^١)، قال: حدثنا أبو أُسامة (^٢)، عن عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: \"نهى رسول الله ﷺ أَنْ تُحلَب المواشي إلّا بإذن أهلها\"، وقال: \"أيحب أحدكم أن تؤتى مشربته التي فيها طعامه فيُنْتَثل ما فيها؟ فإنّما في ضروع مواشيهم مثل ما في مشاربكم\" (^٤).\n_________\n(^١) هو: الحسن بن علي بن عفان العامري، أبو محمد الكوفي.\n(^٢) هو: حماد بن أسامة بن زيد، القرشي مولاهم أبو أسامة الكوفي.\n(^٣) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٦٨٩٦).\n* من فوائد الاستخراج:\n١ - الإتيان بمتن رواية عبيد الله عن نافع، والتي ذكر مسلم إسنادها، وأحال على رواية مالك عن نافع.\n٢ - تعيين عبيد الله، وأنّه ابن عُمر.","vol":"14","page":81},{"text":"٦٩٠١ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا قبيصة، قال: حدثنا سفيان (^١)، عن إسماعيل بن أميّة، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"لا يحتلبنّ أحدكم ماشية أحد إلّا بإذن أهلها؟ أيحب أحدكم أن تؤتى خزانته فتكسر فينتثل ما فيها؟ إنّما ضروع مواشيهم خزانتهم\" (^٢) (^٣).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٢) في (ل): (أطعماتهم).\n(^٣) انظر الحديث رقم (٦٨٩٦). =\n⦗٨٢⦘ = * من فوائد الاستخراج: الإتيان بمتن رواية سفيان عن إسماعيل بن أمية عن نافع، والتي ذكر مسلم إسنادها، وأحال على رواية مالك عن نافع.","vol":"14","page":81},{"text":"٦٩٠٢ - حدثنا الحارث بن أبي أسامة (^١)، والصغاني، قالا: حدثنا أبو النضر، قال: حدثنا الليث بن سعد (^٢)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"لا يحتلبن أحدكم ماشية أحد بغير إذنه! أيسرُّ أحدكم أنْ تؤتى مشربته فيُنْتَقَل طعامه؟ وإنّما تخزن ضروع مواشيهم أطعمتهم، ولا يحتلبنّ أحدٌ ماشية امرئ إلّا بإذنه\" (^٣).\n_________\n(^١) هو: الحارث بن محمد بن أبي أسامة داهر التميمي، أبو محمد البغدادي.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٨٩٦).\n* من فوائد الاستخراج: الإتيان بمتن رواية الليث بن سعد، والتي ذكر مسلم إسنادها، وأحال على رواية مالك عن نافع.","vol":"14","page":82},{"text":"٦٩٠٣ - حدثنا الصغاني، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب بن أبي حمزة، عن نافع (^١)، عن ابن عمر، قال: قال رسول الله ﷺ: \"لا يحتلبنّ أحدكم ماشية أحد إلّا بإذن أهلها، أيحب أحدكم أن تؤتى خزانته فتكسر فينتثل ما فيها؟ إنّما ضروع مواشيهم أطعماتهم\" (^٢).\n⦗٨٣⦘[قال مسلم (^٣): روى عبد الرزاق عن معمر عن أيوب، وابن جريج عن موسى بن عقبة عن نافع عن ابن عمر نحو حديث مالك (^٤) غير أنّ في حديثهما جميعًا \"فانتثل\" إلَّا الليث بن سعد قال في حديثه: \"فينتقل طعامه\" كرواية مالك] (^٥).\n_________\n(^١) نافع هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٦٨٩٦).\n(^٣) في صحيحه: (كتاب اللقطة -باب تحريم حلب الماشية بغير إذن مالكها - ح (١٣)، ٣/ ١٣٥٢). قال: حدثنا محمد بن رافع، حدثنا عبد الرزاق، عن معمر به.\n(^٤) نهاية (ل ٥/ ١٧١/ أ).\n(^٥) من: (ل).","vol":"14","page":82},{"text":"<span data-type='title' id=toc-1002>باب [بيان] (^١) الخبر الدّال على أنّ الملتقط لقطةً إذا عرّفها سنة فلم تعترف كانت مالًا من ماله، وليس عليه ردّه بعد ولا تعريفه عفاصها ووكاءها، وبيان الخبر المبيّن أنّها بعد السنة وديعةٌ عند ملتقطها، ويجب عليه ردّها بعد إذا جاء صاحبها، وأنّه مباح له الانتفاع بها بعد السنة</span>\n_________\n(^١) من: (ل).","vol":"14","page":84},{"text":"٦٩٠٤ - حدثني نصر بن عمّار بن أبي ثلجة (^١) -بمصر-، قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان (^٢)، عن يحيى بن سعيد (^٣)، عن يزيد مولى المنبعث، قال يحيى: أخبرني ربيعة، أَنّه قال: عن زيد بن خالد، قال سفيان: فسألت ربيعة فأخبرنيه عن زيد بن خالد، قال: سئل النبي ﷺ[ح] (^٤).\nوحدثنا أبو داود بن سيف، حدثنا: علي بن المديني (^٥)، قال: حدثنا\n⦗٨٥⦘ سفيان (^٦)، قال: حدثنا يحيى بن سعيد (^٧)، عن يزيد مولى المنبعث أَنّ [رجلًا] (^٨) سأل النبي ﷺ عن اللقطة - وذكر الحديث (^٩).\nقال يحيى: ويقول ربيعة: عن زيد بن خالد، قال سفيان: فأتيت ربيعة فقلت: الذي سمعت من يزيد مولى المنبعث؟ فقال: عن زيد بن خالد. وقال سفيان: أو قلت له عن زيد (^١٠).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) هو ابن عيينة.\n(^٣) الأنصاري هو موضع الالتقاء مع مسلم.\n(^٤) من: (ل).\n(^٥) هو: علي بن عبد الله بن جعفر السعدي مولاهم أبو الحسن ابن المديني. (ت ٢٣٤ هـ)، من الأئمة الأعلام، قال أبو حاتم: \"كان علي بن المديني علمًا في الناس؛ في معرفة الحديث وعلله\"، قال الخطيب: \"هو أحد أئمة الحديث في عصره، =\n⦗٨٥⦘ = والمقدم على حفّاظ وقته\"، وقال الحافظ ابن حجر: \"ثقة ثبت إمام، أعلم أهل عصره بالحديث وعلله\". انظر: الجرح والتعديل (٦/ ١٩٤)، تاريخ بغداد (١١/ ٤٥٨ - ٤٧٣)، تقريب التهذيب (ص: ٦٩٩).\n(^٦) هو ابن عيينة. انظر: تحفة الأشراف للمزي (٣/ ٢٤١).\n(^٧) الأنصاري هو موضع الالتقاء مع مسلم.\n(^٨) في ك: (أن زيد بن خالد)، وما أثبته من: (ل)، ويؤيده ما في إتحاف المهرة (٥/ ١٧) إذ جاء فيه عند ذكر إسناد هذا الحديث \"وعن أبي داود بن سيف ثنا علي بن المديني … عن سفيان، عن يحيى بن سعيد، عن يزيد مولى المنبعث مرسلًا … \".\n(^٩) أخرجه مسلم: (كتاب اللقطة - … - ٣/ ١٣٤٩، ح ٥)، وأخرجه البخاري: (كتاب الطلاق -باب حكم المفقود في أهله وماله - ح (٥٢٩٢)، ٩/ ٣٣٩ فتح).\n(^١٠) قوله (وقال سفيان: أو قلت له عن زيد؟) ساقط من: (ل)، ويأتي مزيد بيان لقول سفيان في الحديث رقم (٦٩٠٦) الآتي.","vol":"14","page":84},{"text":"٦٩٠٥ - حدثنا أبو قلابة (^١)، قال: حدثنا حجاج بن\n⦗٨٦⦘ المنهال (^٢)، قال: حدثنا حماد بن سلمة (^٣)، قال: حدثنا يحيى بن سعيد وَربيعة بن أبي عبد الرحمن الرأي، عن يزيد مولى المنبعث، عن زيد بن خالد الجهني، أَنّ رسول الله ﷺ سئل عن اللقطة، فقال: \"اعرف عفاصها، ووكاءها، فإنْ جاء صاحبها، وإلّا فشأنك بها\" (^٤).\n[رواه محمد بن يحيى (^٥) عن حجاج (^٦) هكذا وأتم منه (^٧)، وكذلك رواه حبّان عن حماد عن يحيى وربيعة أتم منه (^٨)] (^٩).\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله، أبو قلابة الرَّقاشي، وكان يكنى أبا محمد، فغلب عليه أبو قلابة. =\n⦗٨٦⦘ = وقلابة: بكسر أوله وتخفيف ثانيه وفتح الموحدة تليها هاء. توضيح المشتبه (٧/ ٢٥٨).\n(^٢) الأنماطي، أبو محمد السلمي مولاهم البصري.\n(^٣) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب اللقطة - … - ح (٦)، ٣/ ١٣٤٩).\nوفيه: \"فإن جاء صاحبها، فعرف عفاصها، وعددها، ووكاءها، فأعطها إياه، وإلا فهي لك\"، وأخرجه البخاري -كما تقدم في الحديث رقم (٦٩٠٤) -.\n(^٥) الذهلي.\n(^٦) ابن المنهال المتقدم قريبًا.\n(^٧) إسناده معلق، ولم أقف على من وصله من طريق محمد بن يحيى عن حجاج، وقد وصله المصنف من طريق أبي قلابة عن حجاج -كما في الحديث السابق-.\n(^٨) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- من طريق إسحاق بن منصور، عن حبّان بن هلال به (كتاب اللّقطة - … - ح (٦)، ٣/ ١٣٤٩).\n(^٩) من: (ل).","vol":"14","page":85},{"text":"٦٩٠٦ - حدثنا بشر بن موسى (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان (^٢)، قال: أتيت ربيعة (^٣) فسألته عن حديث يزيد مولى المنبعث، وكان يحدثه عن يزيد، عن زيد بن خالد، وكنت سمعته من يحيى بن سعيد عن يزيد (^٤)، ولم يذكر زيد بن خالد، فقلت له: حديث يزيد مولى المنبعث الذي تحدثه عنه في اللقطة وفي ضوالّ الإبل والغنم هو عن زيد بن خالد، عن النبي ﷺ؟ فقال: نعم، كنت أكره مجالسته للرأي، ولولا أنّه أسنده عن زيد بن خالد ما سألته عن شيء.\n_________\n(^١) ابن صالح الأسدي، أبو علي، البغدادي.\n(^٢) ابن عيينة.\n(^٣) ربيعة هو موضع الالتقاء مع مسلم، وقد أخرج مسلم الحديث من غير طريق سفيان، ولم يذكر حكاية سفيان مع ربيعة الرأي، وانظر الحديث رقم (٦٩٠٥).\nوقد أخرج الحديث والحكاية مختصرة البخاري في صحيحه: (كتاب الطلاق -باب حكم المفقود في ماله وأهله - ح (٥٢٩٢)، (٩/ ٣٣٩ فتح).\nوهو بتمامها عند الحميدي في مسنده (٢/ ٣٥٧ - ٣٥٨)، ح (٨١٦).\n(^٤) نهاية (ل ٥/ ١٧١ / ب)، وقد تقدم هذا الحديث على سابقه في (ل).","vol":"14","page":87},{"text":"٦٩٠٧ - حدثنا محمد بن أحمد بن الجنيد أبو جعفر الدّقّاق (^١)، قال: حدثنا القعنبي، قال: حدثنا سليمان بن بلال (^٢)، عن ربيعة بن أبي\n⦗٨٨⦘ عبد الرحمن، عن يزيد مولى المنبعث، قال: سمعتُ زيد بن خالد الجهني يحدّث قال: أتى رجل النبي ﷺ فقال: يا رسول الله ما ترى في اللقطة؟ فقال رسول الله ﷺ: \"اعرف عفاصها، ووكاءها، ثمّ عرّفها سنة، فإن لم يجيء صاحبها كانت وديعة عندك\"، [قال: يا رسول الله! فما ترى في ضالة الغنم؟ قال: \"خذها، فإنّما هي لك أو لأخيك أو للذئب\"] (^٣) قال: يا رسول الله فما ترى في ضالة الإبل؟ / (^٤) قال: \"ما لك ولها؟ معها حذاؤها وسقاؤها، ترد الماء وتأكل الشجر حتى يجدها ربها\" (^٥).\n_________\n(^١) البغدادي.\nوالدّقّاق: -بفتح الدال المهملة والألف بين القافين الأولى مشددة- هذه النسبة إلى الدقيق وعمله وبيعه.\n(^٢) سليمان بن بلال هو موضع الالتقاء مع مسلم.\n(^٣) من: (ل).\n(^٤) نهاية (ل ٥/ ١٧٢ / أ).\n(^٥) أخرجه مسلم: (كتاب اللقطة - … - ح (٤)، ٣/ ١٣٤٨، ١٣٤٩).\nوأخرجه البخاري: (كتاب العلم -باب الغضب في الموعظة والتعليم إذا رأى ما يكره - ح (٩١)، (١/ ٢٢٥ فتح).\n* من فوائد الاستخراج:\n١ - الإتيان بمتن رواية سليمان بن بلال عن ربيعة بن عبد الرحمن، والتي ذكر مسلم إسنادها وطرفًا من متنها، وأحال على رواية إسماعيل بن جعفر عن ربيعة.\n٢ - بيان أن عبد الله بن مسلمة القعنبي يروي عن سليمان بن بلال الطريقين، أعني عن ربيعة بن عبد الرحمن، وعن يحيى بن سعيد، وقد اقتصر مسلم على روايته من طريق يحيى بن سعيد.","vol":"14","page":87},{"text":"٦٩٠٨ - حدثنا محمد بن أحمد بن الجنيد أبو جعفر الدقاق (^١)،\n⦗٨٩⦘ وأحمد بن يحيى السابري، قالا: حدثنا القعنبي (^٢)، قال: حدثنا سليمان بن بلال، عن يحيى بن سعيد، عن يزيد مولى المنبعث، أَنّه سمع زيد بن خالد الجهني يقول: سئل رسول الله ﷺ عن اللقطة -الذهب أو (^٣) الورق- فقال: \"اعرف وكاءها، وعفاصها، ثمّ عرّفها سنة، فإنّ لم تُعترف فاستنفقها، ولتكن وديعةً عندك، فإنّ جاء طالبها يومًا من الدهر فأدها إليه\". وسأل عن ضالّة الإبل؟ فقال: \"ما لك ولها؟ دعها، فإنّ معها حذاءها وسقاءها، ترد الماء وتأكل الشجر حتى يجدها ربها\" (^٤). وسأل عن الشاة؟ فقال: \"خذها، فإنّما هي لك أو لأخيك أو للذئب\" (^٥).\n_________\n(^١) (الدّقاق) ليست في (ل).\n(^٢) عبد الله بن مسلمة هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (و).\n(^٤) في (ل): (صاحبها).\n(^٥) أخرجه مسلم: (كتاب اللقطة - ..... - ح (٥)، ٣/ ١٣٤٩).\nوأخرجه البخاري: (كتاب اللقطة -باب ضالة الغنم - ح (٢٤٢٨)، (٥/ ١٠٠ فتح).","vol":"14","page":88},{"text":"٦٩٠٩ - حدثنا أحمد (^١) بن أبي خالد الصومعي، قال: حدثنا\n⦗٩٠⦘ خالد بن مخلد (^٢)، قال: حدثنا سليمان بن بلال (^٣)، عن يحيى بن سعيد بمثله (^٤).\n_________\n(^١) كذا في (ك) و(ل)، وهو كذلك في إتحاف المهرة لابن حجر (٥/ ١٨)، ولم أجد له ترجمة … ولعل الصواب (محمد) بدل (أحمد)، فإنّ محمدًا يروي عن خالد بن مخلد ويروي عنه أبو عوانة الإسفرائيني.\nوهو: محمد بن أبي خالد الصومعي، أبو بكر، الطبري. وقد ذكره ابن حبّان في =\n⦗٩٠⦘ = الثقات، وقال: \"يغرب\". وقال ابن حجر: \"صدوق يغرب\".\nالثقات لابن حبّان (٩/ ١٤١)، تقريب التهذيب (ص: ٨٤١)، وانظر: تهذيب الكمال (٢٥/ ١٥٧).\n(^٢) القطواني، أبو الهيثم البجلي مولاهم الكوفي.\n(^٣) سليمان بن بلال هو موضع الالتقاء مع مسلم.\nوقد أخرجه مسلم من طريق خالد بن مخلد عن سليمان بن بلال لكن من روايته عن ربيعة بن أبي عبد الرحمن، وليس من روايته عن يحيى بن سعيد.\n(^٤) انظر الحديث رقم (٦٩٠٨).\n* من فوائد الاستخراج:\n١ - أن خالد بن مخلد يروي عن سليمان بن بلال الطريقين، طريق ربيعة، وطريق يحيى بن سعيد، وقد ذكر مسلم رواية خالد عن سليمان عن ربيعة … وذكر أبو عوانة رواية خالد عن سليمان عن يحيى بن سعيد.\n٢ - فيه التصريح بنوع اللقطة، وهو الذهب والفضة.","vol":"14","page":89},{"text":"<span data-type='title' id=toc-1003>[باب] (^١) بيان الخبر الدّال على إيجاب تعريف كل لقطة قليلًا كان أو كثيرًا، ذهبًا كان أو فضةً، متاعًا كان أو طعامًا أو ثمارًا؛ إذا وقع عليها اسم اللقطة، واللقطة التي لا يجب تعريفها وإباحة أكلها</span>\n_________\n(^١) من: (ل).","vol":"14","page":91},{"text":"٦٩١٠ - حدثنا محمد بن إسحاق الصغاني، قال: حدثنا إسحاق بن عيسى، قال: حدثنا مالك (^١)، عن ربيعة (^٢)، عن يزيد مولى المنبعث، عن زيد بن خالد الجهني، قال: جاء رجل إلى رسول الله ﷺ فسأله عن ضالة الغنم؟ فقال: \"لك أو لأخيك أو للذئب\"، قال: فضالة الإبل؟ قال: \"ما لك ولها؟ معها سقاؤها وحذاؤها، ترد الماء وتأكل الشجر، حتى تلقى ربها\".\nفسأله عن اللقطة؟ فقال: \"اعرف عفاصها، ووكاءها، ثم عرّفها سنة، فإنّ جاء صاحبها وإلّا فشأنك بها\" (^٣).\n⦗٩٢⦘ قال إسحاق: قال لي مالك: قال شأنك بها: تصدق بها.\n_________\n(^١) مالك هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٧٢/ ب).\n(^٣) أخرجه مسلم: (كتاب اللقطة - … - ح (١)، ٣/ ١٣٤٦ - ١٣٤٨).\nوأخرجه البخاري: (كتاب اللقطة -باب إذا لم يوجد صاحب اللقطة بعد سنة فهي لمن وجدها - ح (٢٤٢٩)، (٥/ ١٠١ فتح).\nوقد تقدم -فيهما- سؤاله عن اللقطة على سؤاله عن ضالة الغنم، فضالة الإبل. =\n⦗٩٢⦘ = * من فوائد الاستخراج: تفسير مالك لقوله \"فشأنك بها\" أي تصدق بها كما في رواية إسحاق بن عيسى عنه.","vol":"14","page":91},{"text":"٦٩١١ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: حدثنا معاوية بن هشام (^٢).\nح وحدثنا أبو العبّاس الغَزي، قال: حدثنا الفريابي، قالا: حدثنا سفيان (^٣)، عن منصور، عن طلحة بن مصرف، عن أنس بن مالك، أَنّ النبي ﷺ مرّ بتمرة ملقاة في الطريق، فقال: \"لولا أَنّي أخشى أن تكون من تمر الصدقة لأكلتها\" (^٤)\n_________\n(^١) هو: أحمد بن عبد الحميد بن خالد الحارثي، أبو جعفر الكوفي.\n(^٢) القصّار، أبو الحسن الكوفي.\n(^٣) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الزكاة -باب تحريم الزكاة على رسول الله ﷺ وعلى آله، وهم بنو هاشم وبنو عبد المطلب دون غيرهم - ح (١٦٤)، (٢/ ٧٥٢).\nوأخرجه البخاري: (كتاب اللقطة -باب إذا وجد تمرة في الطريق - ح (٢٤٣١)، (٥/ ١٠٣ فتح).\nوليس في مسلم \"أني أخشى\" من حديث أنس، وفي البخاري: \"أني أخاف\".","vol":"14","page":92},{"text":"<span data-type='title' id=toc-1004>[باب] (^١) بيان الخبر النّاهي عن لقطة الحاج، والخبر الدّال على إباحة التقاطها لنشدها، ولا يُنتفع بها</span>\n_________\n(^١) من: (ل).","vol":"14","page":93},{"text":"٦٩١٢ - حدثنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن بكير بن الأشج، عن يحيى بن عبد الرحمن بن حاطب، عن عبد الرحمن بن عثمان التيمي، أنّ رسول الله ﷺ: \"نهى عن لقطة الحاج\" (^٢).\n_________\n(^١) يونس بن عبد الأعلى هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب اللقطة -باب في لقطة الحاج - ح (١١)، ٣/ ١٣٥١).","vol":"14","page":93},{"text":"٦٩١٣ - حدثنا عبدة بن سليمان البصري (^١) -بمصر-، قال: حدثنا خالد بن نزار (^٢)، قال: حدثنا حرب بن شداد (^٣)، عن يحيى بن أبي كثير (^٤)،\n⦗٩٤⦘ عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، أنّ رسول الله ﷺ / (^٥) - قال: \"صدَّ الله الفيل (^٦) عن مكة، وسلّط عليها رسوله والمؤمنين، أَلا وإنّها لم تحلّ لأحد قبلي ولا تحلّ لأحد بعدي، ألا وأُحلّت لي ساعةً مِنْ نهار، أَلا وإنّها ساعتي هذه حرام، لا يُختلى خلاؤها (^٧)، ولا يُعضد (^٨) شجرها، ولا يَلْتقط ساقطتها إلّا المُنشد (^٩)، ومن قتل قتيلًا فهو بخير النظرين: إمّا أنْ يؤدي وإما أنْ يُقْتل\" (^١٠).\n_________\n(^١) هو: عبدة بن سليمان بن بكر، أبو سهل البصري، نزيل مصر.\n(^٢) ابن المغيرة بن سليم الغساني مولاهم أبو يزيد الأيلي.\n(^٣) اليشكري، أبو الخطّاب البصري. (ت ١٦١ هـ)، وثقه عبد الصمد بن عبد الوارث، وابن معين، وأحمد، وذكره ابن حبّان في الثقات. وقال ابن معين مرة، وأبو حاتم: \"صالح\". ووثقه الذهبي، وابن حجر.\nالتاريخ لابن معين (٢/ ١٠٥)، العلل ومعرفة الرجال لأحمد (٣/ ٤٥٣)، الجرح والتعديل (٣/ ٢٥٠ - ٢٥١)، الثقات لابن حبّان (٦/ ٢٣٠)، الكاشف (١/ ١٥٣)، تقريب التهذيب (ص: ٢٢٨).\n(^٤) يحيى بن أبي كثير هو موضع الالتقاء مع مسلم.\n(^٥) نهاية (ل ٥/ ١٧٣ / أ).\n(^٦) في (ل): \"القتل\"، وفي صحيح البخاري: \"إن الله حبس عن مكة القتل -أو الفيل-\" بالشك.\n(^٧) قوله \"لا يختلى خلاؤها\" أي: لا يحتش حشيشها. غريب الحديث لأبي عبيد (٤/ ١٢٤).\n(^٨) أي: يكسر، والعضد: قطع الشجر بالمعضد، وهو كالسيف يمتهن في قطع الشجر … تفسير غريب ما في الصحيحين (ص: ١٥٠)، وانظر: النهاية (٣/ ٢٥١).\n(^٩) في (ل): \"وتلتقط ساقطتها إلّا لمنشد\".\n(^١٠) أخرجه مسلم: (كتاب الحج -باب تحريم مكة، وصيدها، وخلاها، وشجرها، ولقطتها إلا لمنشد على الداوام - ح (٤٤٨)، ٢/ ٩٨٩). بأطول منه.\nوأخرجه البخاري: (كتاب العلم -باب كتابة العلم - ح (١١٢)، (١/ ٢٤٨ فتح).","vol":"14","page":93},{"text":"٦٩١٤ - حدثنا أحمد بن محمد بن [عثمان] (^١) الثقفي، قال: حدثنا\n⦗٩٥⦘ الوليد بن مسلم (^٢)، قال: حدثنا أبو عمرو ح.\nحدثني العبّاس بن الوليد (^٣)، قال: أخبرني أبي، أخبرنا الأوزاعي (^٤)، عن يحيى، عن أبي سلمة، عن أبي هريرة، قال: لما فتح الله على رسوله مكة قتلت هذيل (^٥) رجلًا من بني سليم (^٦) بقتيل كان لهم في الجاهلية، فبلغ ذلك رسول الله ﷺ، فقام، فقال: \"إنّ الله حبس الفيل عن مكة، وسلّط عليهم رسولَه والمؤمنين، وإنّها لم تحل لأحدٍ قبلي، ولا تحل لأحد بعدي، وإنما أحلت لي ساعة من نهار، وإنها ساعتي هذه! وهي حرام لا يُعضد شجرها، ولا يختلى شوكها، ولا يَلْتَقط ساقطتها إلا المنشد، ومن قُتِل له قتيل فهو بأحد النظرين: إمّا أنْ يقتل، وإمّا أنْ يفدى\"، فقام رجل من أَهل اليمن يقال له أبو شاه، فقال: يا رسول الله اكتبوا لي، فقال\n⦗٩٦⦘ رسول الله اكتبوا لي، فقال رسول الله ﷺ: \"اكتبوا لأبي شاه\"، ثمّ قام عبّاس فقال: يا رسول الله! إلّا الإذخر (^٧)، فإنّا نجعله في بيوتنا وقبورنا، فقال رسول الله ﷺ: \"إلّا الإذخر\" (^٨). فقلنا: ما قول أبي شاه: اكتبوا لي وقول النبي ﷺ لأبي شاه؟ فقال أبو عمرو الأوزاعي: يريد خطبة النبي ﷺ هذه (^٩). وقال بعضهم: \"ولا تحل لقطتها إلّا\n⦗٩٧⦘ لمنشد\".\nقال أبو عوانة: اختلفوا في تأويل المنشد، فقيل: هو رب اللقطة لا يحل التقاطها إلا له (^١٠)، وقيل: المنشد هو: المعرف الذي يعرفها، ولا يحل له منها إلا تعريفها (^١١)، وقيل: طالب اللقطة هو ناشد (^١٢)، واحتج بأنّ النبي ﷺ قال: \"يا أيها الناشد، غيرك الواجد\" (^١٣)، وقال الشاعر (^١٤):\n⦗٩٨⦘ ويُصِيخُ (^١٥) أحْيانا كما استـ … ـمع المضل لصوت ناشد (^١٦).\n_________\n(^١) في ك: (علي)، والتصويب من: (ل)، ومن إتحاف المهرة لابن حجر (٦/ ٢٩١/ أ) النسخة التركية.\n(^٢) الوليد بن مسلم هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٣) وقع في: (ك) وفي المطبوع: \"أبو العبّاس بن الوليد\"، وهو خطأ، والتصويب من: (ل)، وسنن أبي داود (٤/ ٦٤٥) وغيره، ومن مصادر ترجمته، وسيأتي في الحديث رقم (٦٩٥٣).\nوهو: العبّاس بن الوليد بن مزيد العُذْري، أبو الفضل البيروتي.\n(^٤) أبو عمرو الأوزاعي هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٥) هذيل: وهم بنو هذيل بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان.\nانظر: نهاية الأرب للقلقشندي (ص: ٣٨٧)، معجم قبائل العرب (٣/ ١٢١٣).\n(^٦) سُليم: -بضم السين- قبيلة عظيمة من قيس عيلان، وهم بنو سُليم بن منصور بن عكرمة بن خصفة بن قيس. نهاية الأرب للقلقشندي (ص: ٢٧١).\n(^٧) \"الإِذْخِر\": -بكسر الهمزة- حشيشة طيبة الرائحة، تسقف بها البيوت فوق الخشب. النهاية (١/ ٣٣)، وانظر: تفسير غريب ما في الصحيحين (ص: ١٥١)، لسان العرب (٤/ ٣٠٣) مادة: ذخر.\n(^٨) نهاية (ل ٥/ ١٧٣ /ب).\n(^٩) أخرجه مسلم: (كتاب الحج -باب تحريم مكة وصيدها، وخلاها، وشجرها، ولقطتها إلّا لمنشد، على الدوام - ح (٤٤٧)، ٢/ ٩٨٨).\nوأخرجه البخاري: (كتاب الديات -باب من قتل له قتيل فهو بخير النظرين - ح (٦٨٨٠)، (١٢/ ٢١٣ - ٢١٤ فتح).\nوفي البخاري ومسلم من طريق شيبان عن يحيى بن أبي كثير به … \"أنّ خزاعة قتلت رجلًا من بني ليث … \".\nوفي منتقى ابن الجارود (٢/ ١١٧)، والسنن الكبرى للبيهقي (٨/ ٥٣) من طريق العباس بن الوليد به \"قتلت هذيل رجلًا من بني ليث … \".\n* من فوائد الاستخراج: متابعة الوليد بن مزيد العذري للوليد بن مسلم في روايته عن الأوزاعي، وقد قال النسائي: \"الوليد ابن مزيد أحب إلينا في الأوزاعي من الوليد بن مسلم لا يخطيء ولا يدلس\"، وقال أبو بكر محمد بن يوسف بن الطباع: \"الوليد بن مزيد أثبت أصحاب الأوزاعي\". -كما تقدم في ترجمته-.\n(^١٠) حكاه أبو عبيد في غريبه، ولم ينسبه لمعين، وتعقبه. انظر: غريب الحديث لأبي عبيد (٢/ ١٣٢ - ١٣٤).\n(^١١) وهو قول عبد الرحمن بن مهدي، وأبي عبيد، وهو أيضًا قول للشافعي ورواية عن أحمد. انظر: المصدر السابق، والمغني لابن قدامة (٨/ ٣٠٥ - ٣٠٧).\n(^١٢) هذا القول عائد إلى القول الثاني بأن المنشد هو المعرّف، والناشد هو الطالب.\nوهناك قول ثالث ساقه أبو عبيد في غريبه - وهو أنه أراد بقوله: \"إلا المنشد\" أراد به إن لم ينشدها فلا يحل له الانتفاع بها، فإذا أنشدها فلم يجد طالبَها حلّت له.\nوتعقبه بقوله: ولو كان هكذا لما كانت مكة مخصوصة بشيء دون البلاد، لأن الأرض كلها لا تحل لقطتها إلّا بعد الإنشاد إن حلّت أيضًا، وفي الناس من لا يستحلها.\nوقد عزا القول الثالث ابن قدامة في المغني إلى ابن عمر، وابن عباس، وعائشة، وابن المسيب، ومالك، وأبي حنيفة، ورواية عن أحمد، ومذهب للشافعي. انظر: المصدرين السابقين.\n(^١٣) أخرجه عبد الرزاق في مصنفه (١/ ٤٤٠) ح (١٧٢٢)، عن إبراهيم بن محمد، عن مصعب بن محمد، عن أبي بكر بن محمد مرسلًا، وح (١٧٢٣) عن ابن عيينة، عن محمد بن المنكدر مرسلًا أيضًا. وأخرجه الحربي في غريب الحديث (٢/ ٥٠٥) قال: حدثنا محمد بن الصباح، أخبرنا الوليد بن مسلم، عن الأوزاعي، عن ابن أبي حسين مرسلًا.\n(^١٤) الشاعر هو: أبو دؤاد الإيادي، كما في غريب الحديث لأبي عبيد (٢/ ١٣٢)، وهو من =\n⦗٩٨⦘ = شعراء الجاهلية، وقد اختلف في اسمه، فقال بعضهم: هو جارية بن الحجاج، وقال الأصمعي: هو حنظلة بن الشرقي.\nانظر: الشعر والشعراء لابن قتيبة (ص: ١٢٠).\n(^١٥) أي: يستمع وينصت لصوته. انظر: لسان العرب (٣/ ٣٥) مادة: صيخ.\n(^١٦) قال أبو عبيد: \"أخبرني الأصمعي، أخبرني عن أبي عمرو بن العلاء أنّه كان يعجب من هذا، وأحسبه قال هو أو غيره: إنه أراد بالناشد -أيضًا- رجلًا أرمل قد ضلت دابته فهو ينشدها أي يطلبها ليتعزى بذلك\" اهـ. غريب الحديث لأبي عبيد (٢/ ١٣٤).","vol":"14","page":94},{"text":"<span data-type='title' id=toc-1005>باب الخبر الموجب الحكم بأصل الشيء [للمدعي] (^١) فيه إذا أثبت أنّه كان لأبيه أو له؛ إذا كان الشيء في يد المدعي عليه، فإن لم يكن له بينة على دعواه حلف المدعي عليه فاجرًا كان أو غير ذلك؛ وأقِرَّ الشيء في يده</span>\n_________\n(^١) في (ك) (مدعى)، والتصويب من: (ل).","vol":"14","page":99},{"text":"٦٩١٥ - حدثنا أبو داود السجزي، قال: حدثنا هنّاد بن السرِي (^١).\nح وحدثنا أبو أمية، قال: حدثنا بشر بن آدم (^٢)، قالا: حدثنا أبو الأحوص (^٣)، عن سماك، عن علقمة بن وائل بن حجر الحضرمي، عن أبيه قال: جاء رجل من حَضْرَمَوت (^٤) ورجل من كِنْدَة (^٥) إلى رسول الله ﷺ، فقال الحضرمي: يا رسول الله إنّ هذا غلبني على شيء؛ على أرضٍ\n⦗١٠٠⦘ كانت لأبي، فقال الكنْدِي: هي أرضي؛ في يدي (^٦)، أزرعها ليس له فيها حق، فقال النبي ﷺ للحضرمي: \"ألك بينة\"؟ قال: لا، قال: \"فلك يمينه\"، قال: يا رسول الله! إنّه فاجر ليس يتورع من شيء، قال: \"ليس لك منه إلّا ذاك\". قال بشر بن آدم: \"ليس يبالي ما حلف\" وزاد أيضًا أبو أمية عن بشر، \"فلما أدبر قال: أما إنّه إنْ حلف على مالٍ ليأكله ظالمًا ليلقينّ الله وهو عنه معْرِض\" (^٧).\n_________\n(^١) هنّاد بن السري هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) الضرير، أبو عبد الله البغدادي.\n(^٣) سلّام بن سليم أبو الأحوص الكوفي هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٤) حضرموت: بفتح الحاء وسكون الضاد وفتح الراء والميم - قبيلة من القحطانية، وبهم عرفت مدينة حضرموت من أرض اليمن، وهي ناحية واسعة في شرقي عَدَن بقرب البحر. انظر: معجم البلدان (٢/ ٣١١)، نهاية الأرب للقلقشندي (ص: ٢١٨) …\n(^٥) كِنْدة: -بكسر الكاف وسكون النون- قبيلة مشهورة من اليمن من كهلان، والنسبة إليها: كِنْدِي. انظر: الأنساب للسمعاني (٥/ ١٠٤)، نهاية الأرب للقلقشندي (ص: ٣٦٦).\n(^٦) نهاية (ل ٥/ ١٧٤ / أ)، وسقط بعده مقدار لوحة كاملة.\n(^٧) أخرجه مسلم: (كتاب الأيمان -باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار - ح (٢٢٣)، ١/ ١٢٣).","vol":"14","page":99},{"text":"٦٩١٦ - حدثنا محمد بن حيّوية (^١)، قال: أخبرنا مُسَدَّد (^٢)، قال: حدثنا أبو الأحوص (^٣)، قال: عن سماك بن حرب، عن علقمة بن وائل بن حجر، عن أبيه، قال: جاء رجل من حضرموت ورجل من كندة، إلى رسول الله ﷺ فقال الحضرمي: يا رسول الله إنّ هذا قد غلبني على أرضٍ كانت لأبي، فقال الكندي: هي أرضي؟ في يدي، أَزرعها ليس له فيها حق، فقال النبي ﷺ للحضرمي: \"ألك بينة\"؟ قال: لا، قال: \"فلك يمينه\"، وقال: يا رسول الله إنّه رجلٌ فاجر ليس يبالي ما حلف، ليس\n⦗١٠١⦘ يتورع من شيء، قال: \"ليس لك منه إلّا ذاك\"، قال فانطلق ليحلف، قال: \"أما إنّه إنْ حلف على مالٍ ليأكله ظُلمًا ليلقينّ الله ﷿ وهو عنه معرض\" (^٤).\n_________\n(^١) هو: محمد بن يحيى بن موسى الإسفرائيني، وحيويّه لقب لوالده يحيى.\n(^٢) ابن مُسَرْهَد بن مُسَرْبَل الأسدي، أبو الحسن البصري.\n(^٣) أبو الأحوص سلام بن سليم هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٦٩١٥).","vol":"14","page":100},{"text":"<span data-type='title' id=toc-1006>بيان الخبر المبيح لمن يُحكم عليه بحكمٍ فَرَضي به أنّ يرتجع فيه إذا تبيّنَ له أنّ الحق بخلاف ما حكم عليه، وأنّ الماضي من حكم الحاكم مردود -ولو بعد حين- إذا قضى بخلاف الحقّ، وأنّ الخبر الواحد والحكم بقوله مقبول، وعلى أنّ حكم النبي ﷺ كلّه بكتاب الله ﷿ </span>-","vol":"14","page":102},{"text":"٦٩١٧ - حدثنا يونس بن عبد الأعلى، وأحمد بن شيبان (^١)، قالا: حدثنا سفيان بن عيينة، عن الزهري (^٢)، عن عبيد الله بن عبد الله، عن أبي هريرة وزيد بن خالد، أَنّهم كانوا عند رسول الله ﷺ، فقام إليه رجل، فقال: أنشدك الله إلّا قضيت بيننا بكتاب الله، فقام خصمه -وكان أفقه منه- فقال: صدق، اقض بيننا بكتاب الله، وائذن لي فأتكلم، قال: \"قل\"، قال: إنّ ابني كان عسيفًا (^٣) على هذا؛ فزنى بامرأته؛ فافتديت منه بمائة شاة وخادم، ثمّ سألت رجالًا من أهل العلم؛ فأخبروني أنّ على ابني جلد مائة، وتغريب عام، وعلى امرأة هذا الرجم، فقال رسول الله ﷺ: \"والذي نفسي بيده لأقضيّن بينكما بكتاب الله، المائة شاة والخادم ردٌّ عليك، وعلى ابنك جلد مائة\n⦗١٠٣⦘ وتغريب عام، واغد يا أُنيس إلى امرأة هذا فإنْ اعترفت فارجمها\" (^٤).\nوقال سفيان في هذا الحديث: عن أبي هريرة وزيد بن خالد وشبلٍ (^٥)، فتركنا شبلًا، وذلك أَنَّ صالح بن كيسان ويونس بن يزيد والليث بن سعد\n⦗١٠٤⦘ ومعمرًا رووه فلم يذكروا فيه شبلًا (^٦)، وشبل ليس هو من أصحاب النبي ﷺ، وإنّما روى الزهري، عن عبيد الله بن عبد الله، عن شبل بن خليد، عن مالك بن عبد الله الأوسي (^٧)، عن النبي ﷺ في الأَمة: \"إذا زنت فاجلدوها\" (^٨).\n⦗١٠٥⦘ ورواه معمر (^٩) وغيره عن الزهري (^١٠)، فقالوا فيه: فأخبروني أنّ على ابني الرجم، فافتديت إليه.\n_________\n(^١) ابن الوليد بن حيّان، أبو عبد المؤمن الرملي.\n(^٢) الزهري هو موضع الالتقاء مع مسلم.\n(^٣) \"عسيفا\" أي: أجيرًا. غريب الحديث لأبي عبيد (١/ ١٥٩).\n(^٤) أخرجه مسلم: (كتاب الحدود -باب من اعترف على نفسه بالزنا ح (٢٥)، ٣/ ١٣٢٤ - ١٣٢٥)، وأخرجه البخاري: (كتاب الحدود -باب الاعتراف بالزنا - ح (٦٨٢٧، ٦٨٢٨)، (١٢/ ٤٠ فتح).\n(^٥) هو: شبل بن خليد، ويقال ابن حامد، ويقال ابن خالد، المزني.\nقال ابن معين: \"ليست لشبل صحبة\"، وقال الدارقطني: \"يُعد في التابعين\".\nوجعلهما ابن حبّان اثنين فقال: \"شبل بن خليد المزني، له صحبة، ومن قال: شبل بن حامد فقد وهم\". وقال في طبقة التابعين: \"شبل بن خليد المزني، يروي عن عبد الله بن مالك الأوسي، روى عنه عبيد الله بن عبد الله والزهري\".\nقال ابن حجر: \"مقبول\".\nالتاريخ لابن معين (٢/ ٢٤٧)، الثقات لابن حبّان (٣/ ١٨٨)، (٤/ ٣٧١)، تهذيب التهذيب (٤/ ٣٠٤ - ٣٠٥)، تقريب التهذيب ص (٤٣٠).\nوقد أخرج رواية سفيان بذكره شبلًا في هذا الحديث الترمذي (٤/ ٣٠ - ٣٢) ح (١٤٣٣)، والنسائي في الكبرى (٤/ ٢٨٥) ح (٧١٩٠)، وابن ماجه (٢/ ٨٥٢) ح: (٢٥٤٩)، وأحمد (٤/ ١١٥ - ١١٦)، والحميدي في مسنده (٢/ ٣٥٤ - ٣٥٥) ح (٨١١)، والدارمي في سننه (٢/ ٢٣٢) ح (٢٣١٧)، وابن أبي عاصم في الآحاد والمثاني (٢/ ٣٤٤) ح (١١١٣).\nقال ابن أبي عاصم: \"وهذا الحديث مما قطعوا به أَنّ ابن عيينة وهم في شبل\".\n(^٦) جميع هذه الروايات: أخرجها مسلم في صحيحه: (كتاب الحدود -باب من اعترف على نفسه بالزنى - ح (٢٥)، ٣/ ١٣٢٦) ذاكرا أسانيدها، وأحال على لفظ رواية الليث عن ابن شهاب.\n(^٧) كذا في (ك)، وبه جزم ابن عبد البر في الاستيعاب، وفي بقية مصادر ترجمته: \"عبد الله بن مالك الأوسي\"، إلّا أنّه جاء في بعض أسانيد حديثه: مالك بن عبد الله الأوسي، كما في التاريخ الكبير للبخاري (٥/ ١٩ - ٢١)، والمعرفة والتاريخ للفسوي (١/ ٤٣٠)، وتحفة الأشراف للمزي (٦/ ٤٧٨ - ٤٧٩).\nوهو عبد الله بن مالك الأوسي الحجازي، قال البخاري، وأبو حاتم، وابن حبان: له صحبة. انظر: التاريخ الكبير (٥/ ١٩ - ٢١)، الجرح والتعديل (٥/ ١٥٠)، الثقات لابن حبّان (٣/ ٢٣٠)، الاستيعاب بحاشية الإصابة (٣/ ٣٥٣)، أسد الغابة (٣/ ٣٧٦)، الإصابة (٢/ ٣٥٦).\n(^٨) أخرجه النسائي في الكبرى (٤/ ٣٠٢ - ٣٠٣) ح (٧٢٦٢)، وأحمد (٥/ ٤٥٣ - ٤٥٤)، والفسوي في المعرفة والتاريخ (١/ ٤٣٠ - ٤٣١)، وابن أبي عاصم في الآحاد والمثاني (٢/ ٣٤٥) ح (١١١٤)، والطحاوي في شرح معاني الآثار (٣/ ١٣٥)، والبيهقي (٨/ ٢٤٤).\nكلهم من طرق عن الزهري به … ولفظه \"الوليدة إن زنت فاجلدوها، ثم إن زنت فاجلدوها، ثمّ إن زنت فاجلدوها، ثم إن زنت فبيعوها ولو بضفير). والضفير: الحبل.\nقال الحافظ ابن حجر في الإصابة (٢/ ٣٥٦): \"إسناده صحيح\".\nوقال ابن عيينة فيه أيضًا عن أبي هريرة وزيد بن خالد وشبل وقد أخرجه بذلك: النسائي في =\n⦗١٠٥⦘ = الكبرى (٤/ ٣٠٢) ح (٧٢٦٠)، وابن ماجه (٢/ ٨٥٧) ح (٢٥٦٥)، والشافعي في مسنده (٢/ ١٧٥)، وأحمد (٤/ ١١٥ - ١١٦)، والحميدي (٢/ ٣٥٥) ح (٨١٢)، وابن أبي عاصم في الآحاد والمثاني (٢/ ٣٤٣) ح (١١١٢)، والبيهقي (٨/ ٢٤٤).\nكلهم من طرق عن سفيان بن عيينة عن الزهري عن عبيد الله عن أبي هريرة وزيد بن خالد وشبل ﵃، قالوا: كنّا عند رسول الله ﷺ … الحديث.\nقال الترمذي: \" … وحديث ابن عيينة وهم فيه سفيان بن عيينة، أدخل حديثًا في حديث ..... -إلى أن قال- وحديث ابن عيينة غير محفوظ\". السنن (٤/ ٣٢).\nوالحديث ثابت في الصحيحين وغيرهما من حديث أبي هريرة وزيد بن خالد جميعًا ﵄ فقد أخرجه البخاري: (كتاب البيوع -باب بيع العبد الزاني - ح (٢١٥٣، ٢١٥٤)، (٤/ ٤٣٢ فتح)، ومسلم: (كتاب الحدود -باب رجم اليهود أهل الذمة في الزنا - ح (٣٣)، ٣/ ١٣٢٩).\nكلاهما من طريق مالك، عن الزهري، عن عبيد الله، عن أبي هريرة وزيد بن خالد ﵄ وقد أخرجه البخاري من طريق سفيان بن عيينة، عن الزهري، عن عبيد الله، عن أبي هريرة وزيد، ولم يذكر شبلًا. كما في (كتاب العتق -باب كراهية التطاول على الرقيق وقوله: عبدي وأمتي - ح (٢٥٥٥، ٢٥٥٦)، (٥/ ٢١١ فتح).\n(^٩) أخرج رواية معمر مسلم في صحيحه (كتاب الحدود -باب من اعترف على نفسه بالزنا - ح (٢٥)، ٣/ ١٣٢٦)، ولم يسق متنه، بل أحال على رواية الليث عن ابن شهاب.\n(^١٠) نهاية الساقط من: (ل).","vol":"14","page":102},{"text":"<span data-type='title' id=toc-1007>[باب] (^١) بيان الخبر الدال على إبطال الحكم بقول السكران، وما يَلْفِظُ به ويقرّ على نفسه، والحكم على المرأة برضاعة ولدها، وأن الشاربَ إذا وُجد منه ريحُ الخمرِ حُكم عليه بحكم السكران.</span>\n_________\n(^١) من: (ل).","vol":"14","page":106},{"text":"٦٩١٨ - حدثنا العباس بن عبد الله التَرْقُفي (^١)، ومحمد بن مسلم الرازي (^٢)، وعبّاس بن واقد الخوارزمي -وهو الدوري-، قالوا: حدثنا يحيى بن يعلى بن الحارث المحاربي (^٣)، قال: حدثنا أبي (^٤)، قال: حدثنا غيلان بن جامع المحاربي، عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، قال: جاء ماعز إلى النبي ﷺ فقال: يا رسول الله طهرني -فذكر صدرًا من الحديث.\n⦗١٠٧⦘ وقال النبي ﷺ: \"فيم أطهرك\"؟ قال: من الزنا، فسأل رسول الله ﷺ: \"أبه جنون؟ \" فأخبر أنه ليس بمجنون، فقال: \"أتشرب (^٥) خمرًا\"؟ فقام رجل فاستنكهه (^٦)، فلم يجد منه ريح خمر، فقال رسول الله ﷺ: \"أزنيت\"؟ قال: نعم، \"فأمر به فرجم\" (^٧).\n_________\n(^١) هو: العباس بن عبد الله بن أبي عيسى الواسطي، أبو محمد الترقفي.\nوالتَرْقُفي: بفتح التاء، وسكون الراء، وضم القاف وفي آخرها الفاء.\n(^٢) هو: محمد بن مسلم بن عثمان، الرازي، أبو عبد الله ابن وارة، الحافظ.\n(^٣) يحيى بن يعلى هو موضع الالتقاء مع مسلم.\n(^٤) ساقط من صحيح مسلم، قال النووي: \"هكذا في النسخ: عن يحيى بن يعلى، عن غيلان، قال القاضي: والصواب ما وقع في نسخة الدمشقي: عن يحيى بن يعلى، عن أبيه، عن غيلان، فزاد في الإسناد عن أبيه ..... وهو الصواب\".\nشرح صحيح مسلم للنووي (١١/ ٢٠٠).\nوفي تحفة الأشراف للمزي (٢/ ٧٣ - ٧٤) أحال إلى مسلم على الصواب أي بذكر أبيه-.\n(^٥) في: ل: (أَشَرِبَ). وكذلك في صحيح مسلم.\n(^٦) أي: شمّ رائحة فمه. يقال: نَكَهْتُ فلانًا، واستنكهْتُه: شممت فمه.\nانظر: غريب الحديث للحربي (٢/ ٢٩٧).\n(^٧) أخرجه مسلم -مطولًا-: (كتاب الحدود -باب من اعترف على نفسه بالزنا- ح (٢٢)، ٣/ ١٣٢١ - ١٣٢٢).\nوقد أخرجه أبو داود (٤/ ٥٨٣ - ٥٨٤) ح (٤٤٣٣)، والنسائي في الكبرى (٤/ ٢٧٦) ح (٧١٦٣)، والدراقطني (٣/ ٩١ - ٩٢) ح (٣٩).\nكلهم من طريق يحيى بن يعلى بن الحارث عن أبيه عن غيلان به، بزيادة أبيه في الإسناد كما في رواية أبي عوانة على الصواب.\n* من فوائد الاستخراج: تصويب إسناد مسلم بذكر الساقط منه في أكثر نسخه وما عليه المطبوع، وهو (يعلى بن الحارث المحاربي).","vol":"14","page":106},{"text":"٦٩١٩ - حدثنا أبو أمية، ومحمد بن حيوية، قالا: حدثنا أبو نعيم (^١)،\n⦗١٠٨⦘ قال: حدثنا بشير بن مهاجر (^٢)، عن عبد الله بن بريدة، عن أبيه، قال: كنت جالسًا عند النبي ﷺ، فجاءته امرأة من غامد، فقالت: إِنِّي قد زنيتُ، وإني أريد أن تُطَهِّرني! فقال لها: \"ارجعي حتى تلدي\"، فلما ولدت، قال: \"اذهبي فأرضعيه حتى تفطميه\" وساق الحديث (^٣) (^٤).\n_________\n(^١) هو الفضل بن دكين -واسم دكين- عمرو بن حماد التيمي مولاهم أبو نعيم الكوفي.\n(ت ٢١٩ هـ). وثقه ابن سعد، وابن معين، وابن المديني، وأحمد، وأبو حاتم، والنسائي، وغيرهم، وذكره ابن حبّان في الثقات، وقال: \"كان أتقن أهل زمانه\".\nووثقه الخطيب، والذهبي، وابن حجر.\nالطبقات الكبرى لابن سعد (٦/ ٤٠١)، الجرح والتعديل (٧/ ٦١ - ٦٢)، الثقات =\n⦗١٠٨⦘ = لابن حبّان (٧/ ٣١٩)، تاريخ بغداد (١٢/ ٣٤٦ - ٣٥٧)، سير أعلام النبلاء (١٠/ ١٤٥ - ١٤٦)، تهذيب التهذيب (٨/ ٢٧٦)، تقريب التهذيب (صـ: ٧٨٢).\n(^٢) بشير بن مهاجر الغنوي هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الحدود -باب من اعترف على نفسه بالزنا ح (٢٣)، ٣/ ١٣٢٣ - ١٣٢٤).\n(^٤) نهاية (ل ٥/ ١٧٤ / ب).","vol":"14","page":107},{"text":"<span data-type='title' id=toc-1008>باب [بيان] (١) الخبر الموجب على الحاكم أن يحكم بما يظهر له من حجة الخصمين، والدليل على أن الحاكم إذا قضى لأحد الخصمين ببينة أو بيمينه ثمّ أقام المحكوم عليه بينة ظهرت له بعدُ تَنْقُضُ حجة المقضي له أو يمينه أن ذلك القضاء مردود، [و] (١) على [أن] (^١) الحاكم </span>يسأل عن تعديل الشاهد جيرانَه فَيَقْبل شهادته.\n_________\n(^١) من: (ل).","vol":"14","page":109},{"text":"٦٩٢٠ - حدثنا يوسف [بن سعيد] (١) بن مُسَلَّم، قال: حدثنا حجاج (^١)، عن ابن جريج، عن هشام بن عروة (^٢)، عن أبيه، عن زينب، عن أمّ سلمة، أَنها سمعت النبي ﷺ يقول: \"إنّما أنا بشر، وإنكم تختصمون إليّ، ولعل بعضكم أنّ يكون ألحن بحجته من بعض، [وإنما أنا بشر أقضي على ما أسمع، فمن قضيت له من حق أخيه شيئًا، فلا يأخذن منه شيئًا، فإنما أقطع له قطعةً من النّار] \" (^٣) (^٤).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٣) من: (ل)، وقد أشار الناسخ في هامش: (ك) إلى هذا السقط.\n(^٤) انظر الحديث رقم (٦٨٢٠).","vol":"14","page":109},{"text":"٦٩٢١ - حدثنا أبو الأزهر، قال: حدثنا عبد الله بن نمير، قال:\n⦗١١٠⦘ حدثنا هشام بن عروة، بإسناده مثله (^١).\n[روى] (^٢) محمد بن يحيى (^٣)، عن عبد الرزاق، عن معمر، عن منصور (^٤)، عن أبي وائل (^٥)، عن ابن مسعود، قال: قال رجل للنبي ﷺ: كيف لي أن أعلم إذا أحسنت، وإذا أسأت؟ فقال النبي ﷺ: \"إذا سمعت جيرانك [يقولون] (^٦): قد أحسنت! فقد أحسنت، وإذا سمعتهم يقولون: قد أسأت! فقد أسأت\" (^٧).\n⦗١١١⦘ قال أبو عوانة (^٨): في هذا الحديث نظر في صحته وتوهينه (^٩) / (^١٠).\n_________\n(^١) انظر الحديث رقم (٦٨٢١).\n(^٢) في: (ك) رواه، والتصويب من إتحاف المهرة (١٠/ ٢٥٩).\n(^٣) الذهلي.\n(^٤) ابن المعتمر، السُّلمي، أبو عتّاب، الكوفي.\n(^٥) هو: شقيق بن سلمة الأسدي، أبو وائل الكوفي.\n(^٦) في (ك) (يقول)، والتصويب من: (ل)، وهو الموافق لآخر الحديث، وكذا في مصادر تخريجه.\n(^٧) إسناده معلق، وقد أخرجه عبد الرزاق في مصنفه (١١/ ٨) ح (١٩٧٤٩)، بإسناد صحيح.\nومن طريقه ابن ماجه (٢/ ١٤١٢) ح (٤٢٢٣)، وأحمد (١/ ٤٠٢)، والبزار (٥/ ٩٨) ح (١٦٧٥)، وابن حبّان في صحيحه (٢/ ٢٨٤ - ٢٨٥) ح (٥٢٥، ٥٢٦)، والطبراني في المعجم الكبير (١٠/ ١٩٣) ح (١٠٤٣٤)، وأبو نعيم في الحلية (٥/ ٤٣)، والبيهقي (١٠/ ١٢٥)، والبغوي في شرح السنة (٦/ ٤٧١) ح (٣٣٨٤). قال الهيثمي: \"رواه الطبراني، ورجاله رجال الصحيح\". مجمع الزوائد (١٠/ ٧٤).\nوقال البوصيري: \"هذا إسناد صحيح\". مصباح الزجاجة (٣/ ٣٠٢ - ٣٠٣).\n(^٨) (قال أبو عوانة) ساقط من: (ل).\n(^٩) وقد أعلّه أبو حاتم وأبو زرعة برواية حماد بن شعيب عن منصور، عن جامع بن شداد، عن الحسن بن مسلم، عن النبي ﷺ مرسلًا، قالا: وهذا هو الصحيح.\nانظر: علل الحديث لابن أبي حاتم (٢/ ١٠١).\nلكن حماد بن شعيب ضعيف؛ ضعفه ابن معين، وأبو زرعة، وأبو حاتم.\nانظر: التاريخ لابن معين (٢/ ١٣٢)، الجرح والتعديل (٣/ ١٤٢).\nوأما معمر فمن رجال الصحيحين.\n(^١٠) نهاية (ل ٥/ ١٧٥/ أ).","vol":"14","page":109},{"text":"<span data-type='title' id=toc-1009>باب [بيان] (١) السنّة في الداخل على الإمام إذا جلس للحكم أن يقف إذا انتهى إلى مجلسه، حتى يأمره [الحاكم] (^١) بالدنو منه أو الجلوس.</span>\n_________\n(^١) من: (ل).","vol":"14","page":112},{"text":"٦٩٢٢ - حدثنا محمد بن يحيى النيسابوري، وأبو أمية، ومحمد بن حيوية، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن مطر الورّاق، عن عبد الله بن بريدة، عن يحيى بن يعمر، قال: لمّا تكلّم معبد ههنا فيما تكلم فيه من القَدَر، حججْتُ أنا وحميد بن عبد الرحمن، فلما قضينا حجّنَا، قُلنا: لو مِلنا إلى المدينة، فلقينا من بقي من أصحاب محمد ﷺ فسألناهم عمّا جاء به معبد من القَدَر! فذهبنا ونحن نؤمّ أبا سعيد الخدري وابن عمر، فلمّا دخلنا المسجد إذا ابن عمر قاعد فاكتنفناه (^٢)، فقدّمني حميدٌ للمنطق، وكنت أجرأَ على المنطق منه، فقلت: أبا عبد الرحمن! إنّ قومًا نشأوا قِبَلنا في العراق قرأوا القرآن، وفقهوا في الإسلام، يقولون: لا قَدَر، فقال: كذبوا، فأخبرهم أنّ عبد الله بن عمر منكم بريء، وأنتم منه برآء، والله لو أنّ\n⦗١١٣⦘ لأحدهم جبال الأرض ذهبًا، فأنفقه في سبيل الله ما قبله الله منه حتى يؤمن بالقدر، حدثني عمر أَنّ آدم وموسى ﵉ اختصما إلى الله في ذلك، فقال موسى: أنت آدم الذي أشقيت النّاس وأخرجتهم من الجنّة، فقال له آدم أنت موسى الذي اصطفاه الله برسالته وبكلامه / (^٣) وأنزل عليه التوراة، فهل وجدته قدّره عليّ قبل أنّ يخلقني، قال: نعم، قال: فحج آدمُ موسى، قال: وحدثني عمر، قال: بينا نحن مع رسول الله ﷺ إذ جاءه رجل هيئته هيئة مسافر، وثيابه ثياب مقيم -أو قال: ثيابه ثياب مسافر، وهيئته هيئة مقيم-، فقال يا رسول الله، ادن (^٤) منك؟ قال: \"ادن\"، فدنا حتى وضع يديه على ركبتيه فقال: يا رسول الله! ما الإسلام؟ قال: \"أن تسلم وجهك لله وتقيم الصلاة، وتؤتي الزكاة\"، قال: فذكر عرى الإسلام، قال: فإذا فعلت ذلك فأنا مسلم؟ قال: \"نعم\"، قال: صدقت، قلنا: انظروا كيف يسأله وانظروا كيف يصدقه! قال: يا رسول الله! فما الإحسان؟ قال: \"أنْ تخشى الله كأنك تراه، فإلّا تكن تراه فإنّه يراك\"، قال: صدقت، قلنا: انظروا كيف يسأله، وانظروا كيف يصدقه! ثمّ قال: يا رسول الله! ما الإيمان؟ قال: \"أنْ تؤمن بالله وملا\"لكته وكتبه ورسله\n⦗١١٤⦘ وبالموت، وبالبعث من بعد الموت، وبالقدر كله\"، قال: صدقت، قال: قلنا انظروا كيف يسأله، انظروا كيف يصدقه، ثمّ قال: يا رسول الله! متى الساعة؟ قال: \"ما المسئُول عنها بأعلم من السائل\"، فقال: صدقت، صدقت، صدقت. ثمّ مضى. قال رسول الله ﷺ: \"عليّ بالرجل\"، فَطُلب فلم يوجد، فقال رسول الله ﷺ: \"هذا جبريل جاء لِيُعَلّم الناس دينهم (^٥) \"، أو قال: \"ليَعْلَم الناس دينَهم (^٦) \".\n_________\n(^١) حماد بن زيد هو موضع الالتقاء مع مسلم.\n(^٢) (فاكتنفناه): أي أحطنا به من جانبيه.\nالنهاية (٤/ ٢٠٥)، وانظر: تفسير غريب ما في الصحيحين (ص: ٥٤).\n(^٣) نهاية (ل ٥/ ١٧٥/ ب).\n(^٤) في (ل): (أأدْن).\n(^٥) نهاية (ل ٥/ ١٧٦ / أ).\n(^٦) أخرجه مسلم: (كتاب الأيمان- بيان الأيمان، والإسلام، والإحسان، ووجوب الإيمان بإثبات قدر الله ﷾، وبيان الدليل على التبري ممن لا يؤمن بالقدر، وإغلاظ القول في حقه- ح (٢)، ١/ ٣٨).\nوليس في المتن الذي ساقه مسلم ذكر تحاج آدم وموسى … وهو في مسلم من حديث أبي هريرة مرفوعًا: (كتاب القدر -باب حجاج آدم وموسى- ﵉، ح (١٣، ١٤، ١٥)، ٤/ ٢٠٤٢، ٢٠٤٣).\nوأخرجه من حديث أبي هريرة أيضًا البخاري في صحيحه: (كتاب القدر -باب تحاج آدم وموسى عند الله- ح (٦٦١٤)، (١١/ ٥١٣ فتح).\nوقد أخرج الحديث بطوله مع ذكر تحاج آدم وموسى من حديث عمر -مرفوعًا-: الإمام عبد الله بن أحمد في السنة (٢/ ٤١٢ - ٤١٤) ح (٩٠١)، وابن خزيمة في التوحيد (١/ ١١٩ - ١٢٠) ح (٥٨)، واللالكائي في شرح أصول اعتقاد أهل السنة (٤/ ٥٨٥)، ح (١٠٣٧).\nوقد جاء حديث عمر مقتصرًا على خبر تحاج آدم وموسى عند أبي داود في السنن (٥/ ٧٨) ح (٤٧٠٢)، وابن أبي عاصم في السنة (١/ ٦٢ - ٦٣) ح (١٣٧)، وابن =\n⦗١١٥⦘ = خزيمة في التوحيد (١/ ٣٤٦ - ٣٤٧) ح (٢٠٥)، واللالكائي في شرح أصول اعتقاد أهل السنة (٢/ ٣٣٥ - ٣٣٦) ح (٥٥١)، والبيهقي في الأسماء والصفات (ص: ١٩٣ - ١٩٤).\nكلهم من طريق هشام بن سعد عن زيد بن أسلم، عن أبيه، عن عمر بن الخطاب ﵁، وهشام هذا متكلم فيه، إلا أن أبا داود قال: \"هشام بن سعد أثبت الناس في زيد بن أسلم\" تهذيب الكمال (٣٠/ ٢٠٨)، وقال الذهبي فيه: \"حسن الحديث\" الكاشف (٣/ ١٩٦)، وقال ابن حجر: \"صدوق له أوهام\". تقريب التهذيب (ص: ١٠٢١).\nوقد حسن الحديث شيخ الإسلام ابن تيمية -كما في مجموع الفتاوى (٨/ ٣٠٤) -، وحسنه الألباني في السلسلة الصحيحة (٤/ ٢٧٧ - ٢٧٨) ح (١٧٠٢).\nوالحديث ثابت في الصحيحين من حديث أبي هريرة كما سبق تخريجه.","vol":"14","page":112},{"text":"<span data-type='title' id=toc-1010>مبتدأ كتاب الجهاد</span>","vol":"14","page":116},{"text":"<span data-type='title' id=toc-1011>[باب] (^١) بيان الخبر المبيّن بلوغ الصغار وقبول قولهم، والحكم عليهم إذا بلغوا تلك (^٢) المدة، أو (^٣) ظهرت العلامة التي تدلّ على بلوغهم قبلها. والدليل على إبطال قبول قولهم والحكم عليهم قبل ذلك.</span>\n_________\n(^١) من: (ل).\n(^٢) من قوله (… وقبول …) إلى قوله (تلك) ملحق بهامش (ك)، ومثبت في (ل).\n(^٣) من: (ل).","vol":"14","page":116},{"text":"٦٩٢٣ - حدثنا أبو الحسن الميموني عبد الملك بن عبد الحميد (^١) قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: عرضني رسول الله ﷺ يوم أحد في القتال وأنا ابن أربع عشرة، فلم يجزني، فلمّا كان [يوم] (^٤) الخندق عرضني وأنا ابن خمس عشرة سنة فأجازني (^٥).\n_________\n(^١) زاد في (ل): (في آخرين) وهو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرقي، أبو الحسن الميموني.\n(^٢) ابن أبي أمية الطنافسي، أبو عبد الله الكوفي.\n(^٣) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٤) من: (ل).\n(^٥) أخرجه مسلم: (كتاب الإمارة -باب بيان سن البلوغ- ح (٩١)، (٣/ ١٤٩٠). =\n⦗١١٧⦘ = وأخرجه البخاري: (كتاب الشهادات -باب بلوغ الصبيان وشهادتهم- ح (٢٦٦٤)، (٧/ ٣٢٧ فتح).","vol":"14","page":116},{"text":"٦٩٢٤ - حدثنا الدبري (^١)، قال: قرأنا على عبد الرزاق، عن ابن جريج، قال: أخبرني عبيد الله بن عمر (^٢)، عن نافع، أَنّ ابن عمر قال: عُرضتُ على النبي ﷺ يوم أحد وأنا ابن أربع عشرة، فلم يجزني، وعرضتُ عليه يوم الخندق وأنا ابن خمس عشرة، فأجازني (^٣).\n_________\n(^١) في (ل): (إسحاق بن إبراهيم)، ذكره باسمه.\n(^٢) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٢٣).","vol":"14","page":117},{"text":"٦٩٢٥ - حدثنا أبو العباس الغزي، قال: حدثنا قبيصة ح،\nوحدثني أحمد بن محمد الحمَّار الكوفي (^١)، قال: حدثنا قطبة بن العلاء (^٢)، قالا: حدثنا سفيان (^٣)، عن عبيد الله بن\n⦗١١٨⦘ عمر (^٤)، عن نافع، عن ابن عمر، قال: عُرضتُ على النبي ﷺ في الجيش يوم أحد وأنا ابن أربع عشرة سنة فلم يقبلني، وعرضتُ عليه يوم الخندق وأنا ابن خمس عشرة فأجازني قال نافع: فحدثت به عمر بن عبد العزيز، فقال: هذا حدّ، -وقال قبيصة: وقت / (^٥) - في الصغير والكبير، فمن كان ابن أربع عشرة سنة ألحقوه (^٦).- قال قبيصة: على مائة، وقال قطبة: في مائة- ومن كان ابن خمس عشرة فافرضوا له (^٧).\n_________\n(^١) لم أجد له ترجمة، وذكره ابن ماكولا في الإكمال (٢/ ٥٤٣) برواية آخر عنه، ولم يذكر فيه جرحا ولا تعديلا.\n(^٢) ابن المنهال الغنوي أبو سفيان الكوفي.\nقال البخاري: \"ليس بالقوي، وفيه نظر، ولا يصح حديثه\"، وقال النسائي: \"ضعيف\"، وقال ابن حبّان: \"كان ممن يخطيء كثيرًا، ويأتي بالأشياء التي لا تشبه حديث الثقات عن الأثبات، فعدل به عن مسلك العدول عند الاحتجاج\".\nوعدَّه من جملة الضعفاء ابن الجوزي والذهبي.\nالضعفاء الصغير للبخاري (صـ: ١٠٠)، الضعفاء والمتروكين للنسائي (ص: ٢٠٣)، المجروحين لابن حبان (٢/ ٢٢٠)، الضعفاء والمتروكين لابن الجوزي (٣/ ١٩)، المغني في الضعفاء (٢/ ٥٣٥).\n(^٣) هو الثوري.\n(^٤) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٥) نهاية (ل ٥/ ١٧٦ /ب).\n(^٦) في (ل): (فألحقوه)، وفي صحيح مسلم: (فقال: إنّ هذا لحدّ بين الصغير والكبير فكتب إلى عماله أن يفرضوا لمن كان ابن خمس عشرة سنة، ومن كان دون ذلك فاجعلوه في العيال).\n(^٧) انظر الحديث رقم (١٠٤).","vol":"14","page":117},{"text":"٦٩٢٦ - حدثَنا بحر بن نصر الخولاني (^١)، قال: حدثنا علي بن\n⦗١١٩⦘ معبد (^٢)، قال: حدثنا عيسى بن يونس (^٣)، عن عمر بن محمد (^٤)، قال: سمعتُ نافعًا (^٥)، يقول: قال ابن عمر: عُرضتُ على النبي ﷺ يوم أحد وأَنا ابن أربع عشرة فرّدني، ثمّ عُرضت عليه يوم الخندق وأنا ابن خمس عشرة فأجازني (^٦).\n[روى علي بن حرب، عن ابن إدريس، عن عبيد الله بهذا الحديث قال: عُرضت على النبي ﷺ وأنا ابن أربع عشرة فاستصغرني، ثمّ عُرضت عليه وأنا ابن خمس عشرة فأجازني (^٧)] (^٨).\n_________\n(^١) هو: بحر بن نصر بن سابق الخولاني مولاهم، أبو عبد الله المصري.\nوالخولاني: بفتح الخاء المعجمة، وسكون الواو، وفي آخرها النون، نسبة إلى خولان، قبيلة نزلت الشام. انظر: الأنساب (٢/ ٤١٩).\n(^٢) ابن شداد العبدي، أبو الحسن الرقي.\n(^٣) ابن أبي إسحاق السبيعي (ت ١٨٧ هـ - وقيل بعدها).\n(^٤) ابن زيد بن عبد الله بن عمر بن الخطّاب.\n(^٥) نافع هو موضع الالتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٦٩٢٣).\n(^٧) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- من طريق عبد الله بن إدريس به. (كتاب الإمارة -باب بيان سن البلوغ- ح (٩١)، ٣/ ١٤٩٠).\n(^٨) من: (ل).","vol":"14","page":118},{"text":"٦٩٢٧ - ز- حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن ابن أبي نجيح (^١)، عن مجاهد، عن\n⦗١٢٠⦘ عطية (^٢) رجل من بني قريظة أخبره: أنّ أصحاب رسول الله ﷺ جَرَّدوه يوم قريظة فلم يروا المواسي جرت على شعرته -يريد عانته- فتركوه من القتل (^٣).\n_________\n(^١) هو: عبد الله بن أبي نَجيح يسار الثقفي مولاهم، أبو يسار المكي. (ت ١٣١ هـ وقيل بعدها)، وثقه ابن سعد، وابن معين، وأحمد، والعجلي، وأبو زرعة، والنسائي، وذكره ابن حبّان في الثقات، وقال غير واحد: كان يرمى بالقدر، وذكره النسائي فيمن كان =\n⦗١٢٠⦘ = يدلس. وقال الذهبي، وابن حجر: \"ثقة\" زاد ابن حجر: \"رمي بالقدر، وربما دلس\".\nالطبقات الكبرى لابن سعد (٥/ ٤٨٣)، التاريخ لابن معين (٢/ ٣٣٤)، من كلام الإمام أحمد في علل الحديث ومعرفة الرجال (رواية الميموني) (ص: ١٩٩ - ٢٠٠)، معرفة الثقات للعجلي (٢/ ٦٤)، الجرح والتعديل (٥/ ٣٠٢)، الثقات لابن حبّان (٧/ ٥)، تهذيب الكمال (١٦/ ٢١٧)، سير أعلام النبلاء (٦/ ١٢٥)، تهذيب التهذيب (٦/ ٥٥)، تقريب التهذيب (ص: ٥٥٢).\n(^٢) عطية القرظي لا يعرف اسم أبيه، كان من سبي بني قريظة. قال ابن حبّان: \"سكن الكوفة … \". وقال ابن حجر: \"صحابي صغير\". الثقات لابن حبّان (٢/ ٢٠٨)، الإصابة لابن حجر (٢/ ٤٧٩)، تقريب التهذيب (ص: ٦٨١).\n(^٣) إسناده صحيح، وقد أخرجه النسائي في الكبرى (٥/ ١٨٥) ح (٨٦١٩)، والحميدي في مسنده (٢/ ٣٩٤) ح (٨٨٩)، والطبراني (١٧/ ١٦٥) ح (٤٣٩)، والحاكم في المستدرك (٢/ ١٣٤) ح (٢٥٦٩) و(٤/ ٤٣٠) ح (٨١٧٢)، والبيهقي في السنن الكبرى (٦/ ٥٨).\nكلهم من طريق أبي نجيح عن مجاهد، عن عطية القرظي.\nوأخرجه أبو داود (٤/ ٥٦١) ح (٤٤٠٤)، والترمذي (٤/ ١٢٣) ح (١٥٨٤) وقال: \"حسن صحيح\"، والنسائي (٦/ ١٢٧)، و(٨/ ٨٤ - ٨٥)، وابن ماجه (٢/ ٨٤٩) ح (٢٥٤١)، والطيالسي (ص: ١٨١) ح (١٢٨٤)، وعبد الرزاق (١٠/ ١٧٩) ح (١٨٧٤٢)، والحميدي (٢/ ٣٩٤) ح (٨٨٨)، وابن سعد في =\n⦗١٢١⦘ = الطبقات (٢/ ٧٦ - ٧٧)، وابن أبي شيبة (١٢/ ٥٣٩ - ٥٤٠) ح (١٥٥٤٦)، وأحمد (٤/ ٣١٠، ٣٨٣)، وابن حبّان في صحيحه (١١/ ١٠٣ - ١٠٥، ١٠٩) ح (٤٧٨٠ - ٤٧٨٣، ٤٧٨٨).\nوالطبراني (١٧/ ١٦٣ - ١٦٥) ح (٤٢٨ - ٤٣٨)، والحاكم (٢/ ١٣٤) ح (٢٥٦٨)، والبيهقي (٦/ ٥٨)، (٩/ ٦٣).\nكلهم من طرق عن عبد الملك بن عمير عن عطية القرظي.\nوقد جاء بألفاظ متقاربة ساق أكثرها أبو عوانة ﵀ كما سيأتي في الأحاديث التالية (٦٩٢٨ - ٦٩٣٤).\nقال ابن حجر: \"صححه الترمذي، وابن حبان، والحاكم وقال: على شرط الصحيح، وهو كما قال إلّا أنهما لم يخرجا لعطية، وما له إلّا هذا الحديث الواحد\".\nتلخيص الحبير (٣/ ٤٩).","vol":"14","page":119},{"text":"٦٩٢٨ - ز- حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة، عن عبد الملك بن عمير (^١)، قال: سمعت عطية القرظي يقول: كنت غلامًا يوم حكم سعد بن معاذ في بني قريظة أنْ يقتل مقاتلتهم وتسبى ذراريهم، فشكّوا فيّ، فلم يجدوني أَنْبتُّ الشعر، فها أنا ذا بين أظهركم (^٢) / (^٣).\n⦗١٢٢⦘[روى عبد الرزاق، عن معمر، عن عبد الملك بن عمير (^٤)] (^٥).\n_________\n(^١) ابن سويد القرشي، أبو عمر الكوفي.\n(^٢) إسناده صحيح، عبد الملك بن عمير وإن كان مدلسًا فقد صرح بالسماع. وانظر الحديث رقم (٦٩٢٨).\n(^٣) نهاية (ل ٥/ ١٧٧ / أ).\n(^٤) إسناده معلق، وقد أخرجه عبد الرزاق في مصنفه (١٠/ ١٧٩) ح (١٨٧٤٢) من طريق معمر به. وانظر تخريجه في الحديث رقم (٦٩٢٧).\n(^٥) من: (ل).","vol":"14","page":121},{"text":"٦٩٢٩ - ز- حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن عبد الملك بن عمير، عن عطية القرظي، قال: كنت في سبي (^٢) قريظة، فأمر رسول الله ﷺ بمن أنبت أن يقتل، فكنت فيمن لم ينبت فتركت (^٣).\n_________\n(^١) ابن الحجاج بن الورد العتكي الأزدي، أبو بسطام الواسطي.\n(^٢) في (ل) \"بني\".\n(^٣) إسناده صحيح، وانظر الحديث رقم (٦٩٢٧).","vol":"14","page":122},{"text":"٦٩٣٠ - ز- حدثني عبد الله بن أحمد، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، عن عبد الملك بن عمير، قال: حدثني عطية قال: كنت في سبي قريظة فكانوا يعرضونا، فإذا وجدوه قد خرجت شعرته قتلوه، قال: فلم يجدوا فيّ شعرة، فخلّوا عني (^٢).\n_________\n(^١) الهذلي مولاهم أبو عبد الله البصري- المعروف بغندر.\n(^٢) إسناده صحيح، وانظر الحديث رقم (٦٩٢٧).","vol":"14","page":122},{"text":"٦٩٣١ - ز- حدثني عبد الله بن أحمد بن حنبل، قال: حدثنا أحمد بن محمد بن أيوب (^١)، قال: حدثنا إبراهيم بن سعد، عن محمد بن\n⦗١٢٣⦘ إسحاق (^٢)، عن شعبة، عن عبد الملك بن عمير، عن عطية القرظي قال: كان رسول الله ﷺ قد أمر أن يقتل [من] (^٣) بني قريظة كل من أنبت، وكنت غلامًا فوجدوني لم أنْبِت، فخلّوا سبيلي (^٤).\n_________\n(^١) البغدادي أبو جعفر الورّاق المعروف بصاحب المغازي. (ت ٢٢٨ هـ). =\n⦗١٢٣⦘ = قال عثمان الدارمي: \"كان أحمد بن حنبل وعلي بن المديني يحسنان القول فيه، وكان يحيى بن معين يحمل عليه، وسئل عنه أحمد: فقال: ما أعلم أحدًا يدفعه\"، وقال إبراهيم الحربي: \"ثقة\"، وذكره ابن حبّان في الثقات، وقال ابن عدي: \"صالح الحديث، ليس بمتروك\". وقال الذهبي: \"صدوق … له ما ينكر\"، وقال ابن حجر: \"صدوق كانت فيه غفلة، لم يدفع بحجة، قاله أحمد\".\nالثقات لابن حبّان (٨/ ١٢ - ١٣)، الكامل لابن عدي (١/ ١٧٤ - ١٧٥)، تاريخ بغداد (٤/ ٣٩٥)، ميزان الاعتدال (١/ ١٢٣)، تقريب التهذيب (ص: ٩٧).\n(^٢) ابن يسار بن خيار المطلبي مولاهم أبو بكر ويقال أبو عبد الله المدني.\n(^٣) من: (ل).\n(^٤) في إسناده ابن إسحاق وقد عنعن، لكنه قد توبع، فقد تابعه أبو داود الطيالسي وغندر كلاهما عن شعبة به. والحديث صحيح، انظر الحديث رقم (٦٩٢٧).","vol":"14","page":122},{"text":"٦٩٣٢ - ز- حدثنا أبو العبّاس الغزي (^١)، قال: حدثنا الفريابي (^٢) وأبو نعيم، قالا: حدثنا سفيان (^٣)، عن عبد الملك بن عمير، قال: سمعت عطية القرظي قال: عُرضنا على رسول الله ﷺ يوم قريظة، فمن أنبت الشعر قُتل،\n⦗١٢٤⦘ ومن لم ينبت تُرك، فكنت فيمن لم يُنبت فتُركت (^٤) -لفظ أبي نعيم- (^٥).\n_________\n(^١) هو: عبد الله بن محمد الأزدي أبو العباس الغزي.\n(^٢) هو: محمد بن يوسف الفريابي، وأبو نعيم هو: الفضل بن دكين، وسفيان هو: الثوري.\n(^٣) الثوري.\n(^٤) إسناده صحيح، وانظر الحديث رقم (٦٩٢٧).\n(^٥) في (ل): (وهذا لفظ حديث أبي نعيم).","vol":"14","page":123},{"text":"٦٩٣٣ - ز- حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا أبو نعيم (^٢)، قال: حدثنا سفيان، فكنت فيمن تُرك (^٣) / (^٤).\n_________\n(^١) هو: محمد بن إسماعيل السلمي أبو إسماعيل الترمذي.\n(^٢) هو: الفضل بن دكين، وشيخه سفيان: هو الثوري.\n(^٣) إسناده صحيح، وانظر الحديث رقم (٦٩٢٧).\n(^٤) نهاية (ل ٥/ ١٧٧ ب).","vol":"14","page":124},{"text":"٦٩٣٤ - ز- حدثنا محمد بن عبد الله بن ميمون (^١)، قال: حدثنا الوليد بن مسلم (^٢)، عن أبي معاوية -يعني: شيبان (^٣) -، عن عبد الملك بن عمير الليثي، عن عطية القرظي، قال: كنت في سبي قريظة الذي (^٤) أمر رسول الله ﷺ سعد بن معاذ يحكم فيهم، فحكم سعد بقتل المقاتلة وسبي الذريَّة، قال: فشكّوا فيّ، فنظروا إلى عانتي، فوجدوها لم تخرج، فألقيت في السَّبي (^٥).\n_________\n(^١) الإسكندراني، أبو بكر السكري.\n(^٢) القرشي مولاهم أبو العبّاس الدمشقي.\n(^٣) ابن عبد الرحمن التميمي مولاهم أبو معاوية البصري.\n(^٤) (في (ل): (الذين).\n(^٥) في إسناده الوليد بن مسلم مدلس، وقد عنعن، والحديث صحيح، انظر الحديث رقم (٦٩٢٧).","vol":"14","page":124},{"text":"<span data-type='title' id=toc-1012>[بيان] (^١) الخبر المبيح للبعث الذين يبعثهم الإمام أخد حق الضيف الذي ينبغي لهم أن (^٢) يقروهم، والدّليل على ذلك، وأنّه يوم وليلة، وإباحة مقام الضيف عند من يضيفه ثلاثة أيام، والدّليل على الكراهة في كونه عنده فوق ذلك، وفي كونه عند من ليس له سعة بقوته </span>(^٣).\n_________\n(^١) من: \"ل\".\n(^٢) في (ل): (إذا لم).\n(^٣) في (ل): (من لا يجد ما يقريه) بدل (من ليس له سعة بقوته).","vol":"14","page":125},{"text":"[روى مسلم (^١)، عن أبي كريب، عن وكيع، قال: حدثنا عبد الحميد بن جعفر، عن سعيد بن أبي سعيد المقبري، عن أبي شريح الخزاعي قال: قال رسول الله ﷺ: \"الضيافة ثلاثة أيام وجائزته يوم وليلة، ولا يحل لرجل مسلم أنْ يقيم عند أخيه حتى يؤثمه\"، قالوا: يا رسول الله، وكيف يؤثمه؟ قال: \"يقيم عنده ولا شيء له يقريه به\".\nورواه أبو بكر الحنفي، عن عبد الحميد بن جعفر (^٢)] (^٣).\n_________\n(^١) في صحيحه: (كتاب اللقطة -باب الضيافة ونحوها- ح (١٥)، ٣/ ١٣٥٣).\n(^٢) إسناده معلق، أخرجه مسلم في صحيحه موصولًا-: قال حدثناه محمد بن المثنى، حدثنا أبو بكر (يعني الحنفي) به. (كتاب اللقطة -باب الضيافة ونحوها- ح (١٦)، ٣/ ١٣٥٣).\n(^٣) من: (ل).","vol":"14","page":125},{"text":"٦٩٣٥ - حدثنا أبو علي الحسن بن أحمد بن محمد بن بكّار بن بلال\n⦗١٢٦⦘ الدمشقي -قال أبو عوانة (^١): هو قدري لكنّه ثقة في الحديث- قال: حدثنا مروان بن محمد أبو بكر الطاطري (^٢)، قال: حدثنا الليث بن سعد (^٣) / (^٤)، عن سعيد بن أبي سعيد المقبري، عن أبي شريح الخزاعي أنّه قال: سَمِعَتْ أُذناي وبَصَرتْ عيناي حين تكلم رسول الله ﷺ، فقال: \"من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته! \" قالوا: وما جائزته يا رسول الله؟ قال: \"يومه وليلته، والضيافة ثلاثة أيام، فما كان وراء ذلك فهو صدقة، ومن كان يؤمن بالله واليوم الآخر فليقل خيرًا أو ليصمت\" (^٥).\n_________\n(^١) (قال أبو عوانة) ليست في: ل، وكذا (لكنّه).\n(^٢) هو: مروان بن محمد بن حسَّان الأسدي، أبو بكر الطاطري الدمشقي.\nوالطَّاطَري: -بالطائين المهملتين المفتوحتين، بينهما ألف، وفي آخرها الراء- نسبة إلى بيع الكرابيس والثياب البيض. انظر: الأنساب للسمعاني (٤/ ٢٨).\n(^٣) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ١٧٨ / ب).\n(^٥) أخرجه مسلم: (كتاب اللقطة -باب الضيافة ونحوها- ح (١٤)، ٣/ ١٣٥٢ - ١٣٥٣). وأخرجه البخاري: (كتاب الأدب -باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره- ح (٦٠١٩)، (١٠/ ٤٦٠ فتح).\nزاد البخاري في أوله: \"من كان يؤمن بالله واليوم الآخر فليكرم جاره … \"، وفيهما: \"فهو صدقة عليه\".","vol":"14","page":125},{"text":"٦٩٣٦ - حدثنا بحر بن نصر الخولاني (^١)، قال: أخبرنا ابن وهب، قال: أخبرني الليث بن سعد (^٢)، أنّ سعيد بن أبي سعيد المقبري أخبره، عن أبي شريح العدوي، أَنّه قال: سمعت (^٣) أذناي وبصرت عيناي رسول الله ﷺ حين تكلّم، فقال: \"من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته\"، قالوا: وما جائزته يا رسول الله؟ قال: \"يوم وليلة، والضيافة ثلاث، فما كان وراء ذلك فهو صدقة\" (^٤).\n_________\n(^١) وقع في المطبوع (٤/ ٥٨) (يحيى) بدل (بحر) وهو خطأ.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (سمع أذناي وبصر عيناي).\n(^٤) انظر الحديث رقم (٦٩٣٥).\nمن فوائد الاستخراج: تمييز الليث بنسبته إلى أبيه وقد وقع في صحيح مسلم مهملًا.","vol":"14","page":127},{"text":"٦٩٣٧ - حدثنا يونس (^١) وبحر، قالا: حدثنا ابن وهب، أنّ مالكًا (^٢) أخبره عن سعيد بن أبي سعيد (^٣)، عن أبي شريح الخزاعي، أنّ رسول الله ﷺ قال: \"من كان يؤمن بالله واليوم الآخر فليكرم ضيفه؟ جائزئه يوم وليلة، والضيافة (^٤) ثلاثة أيام، فما كان بعد ذلك فهو صدقة، لا يحل له أن\n⦗١٢٨⦘ يثوي عنده حتى يحرجه\" (^٥).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) ابن أنس بن أبي عامر الأصبحي إمام دار الهجرة.\n(^٣) سعيد بن أبي سعيد المقبري هو موضع الالتقاء مع مسلم.\n(^٤) في (ل): (وضيافة).\n(^٥) أخرجه مسلم: (كتاب اللقطة -باب الضيافة ونحوها- ح (١٥)، ٣/ ١٣٥٣).\nوفيه: \"ولا يحل لرجل مسلم أن يقيم عند أخيه حتى يؤثمه\" قالوا: يا رسول الله كيف يؤثمه؟ قال: \"يقيم عنده ولا شيء له يقريه به\".\nوأخرجه البخاري: (كتاب الأدب -باب إكرام الضيف وخدمته إياه بنفسه …، - ح (٦١٣٥)، (١٠/ ٥٤٨ فتح). بمثل حديث أبي عوانة.","vol":"14","page":127},{"text":"٦٩٣٨ - حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث (^١).\nح وحدثنا الصغاني، قال: أخبرنا أبو النضر (^٢)، قال: حدثنا الليث بن سعد (٤)، قال: حدثني يزيد بن (^٣) أبي حبيب، عن أبي الخير، عن عقبة بن عامر، أَنّه قال: قلنا يا رسول الله! إنّك تبعثنا فننزلُ بقوم لا يقرونا (^٤) فما ترى؟ فقال رسول الله ﷺ: \"إنْ نزلتم بقوم فأمروا لكم بما ينبغي للضيف فاقبلوا، فإن لم يفعلوا فخذوا منهم حقّ الضيف الذي ينبغي لهم\" (^٥).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٢) هاشم بن القاسم أبو النضر البغدادي.\n(^٣) نهاية (ل ٥/ ١٧٨ / ب).\n(^٤) أي لا يضيفوننا ولا يطعموننا، من القرى بمعنى الضيافة.\nانظر: تفسير غريب ما في الصحيحين (ص: ١٤٦).\n(^٥) أخرجه مسلم: (كتاب اللقطة -باب الضيافة ونحوها- ح (١٧)، ٣/ ١٣٥٣).\nوأخرجه البخاري: (كتاب المظالم / -باب قصاص المظلوم إذا وجد مال ظالمه- ح (٢٤٦١)، (٥/ ١٢٩ فتح).","vol":"14","page":128},{"text":"٦٩٣٩ - حدثنا أبو داود السجزي (^١)، قال: حدثنا قتيبة (^٢) وقال: حدثنا الليث بنحوه (^٣).\n_________\n(^١) هو السجستاني.\n(^٢) قتيبة بن سعيد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٣٨).","vol":"14","page":129},{"text":"<span data-type='title' id=toc-1013>باب [بيان] (^١) الخبر الموجب على من له فضل ظهر، أو زاد، أو غير ذلك (^٢) وهو في سفر أن يدفع ذلك إلى من لا ظهر معه أو من لا زاد معه، وعلى من هيّأ ظهرًا وزادًا (^٣) للخروج فمنعته علة (^٤) أن يدفعه إلى من يخرج.</span>\n_________\n(^١) من: (ل).\n(^٢) في (ل): (أو غيره).\n(^٣) في (ل): (أو زادًا).\n(^٤) في (ل): (علته).","vol":"14","page":130},{"text":"٦٩٤٠ - حدثنا الصغاني، وجعفر الصائغ (^١)، قالا: حدثنا عفان بن مسلم (^٢)، قال: حدثنا حماد، قال: أخبرنا ثابت، عن أنس أنّ فتى من أسلم -وربّما قال حماد: رجلٌ من أسلم- أتى النبي ﷺ، فقال يا رسول الله، إنّي أريد الجهاد وليس عندي ما أتجهز به، فقال: \"اذهب إلى فلان قد مرض فقل له: إن رسول الله ﷺ يقرئك السلام ويأمرك أن تعطيني ما تجهزت\"، فأتاه، فقال: يا فلانة انظري ما جهّزتني به فأعطيه إياه، ولا تحبسي منه شيئًا فلا يُبارك فيه (^٣).\n⦗١٣١⦘ وقال الصغاني: فيبارك له فيه.\n_________\n(^١) هو: جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي.\n(^٢) عفان بن مسلم هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الإمارة -باب فضل إعانة الغازي في سبيل الله بمركوب وغيره، وخلافته في أهله بخير- ح (١٣٤)، ٣/ ١٥٠٦). وفيه: \"أن فتى من أسلم\" بدون شك.","vol":"14","page":130},{"text":"٦٩٤١ - حدثنا الصغاني، قال: حدثنا أبو نعيم (^١)، قال: حدثنا أبو الأشهب (^٢) ح،\nوحدثنا أبو أمية، قال: حدثنا أبو نعيم، وعبيد الله بن موسى وسريج بن النعمان (^٣)، وعاصم بن علي (^٤) (^٥)، قالوا: حدثنا أبو الأشهب جعفر بن حيان العطاردي (^٦)، عن أبي نضرة، عن أبي سعيد الخدري، أَنّ رسول الله ﷺ رأى رجلًا ينصرف على راحلته في نواحي القوم فقال - يعني النبي ﷺ: \"من كان عنده فضل ظهر فَلْيَعُد به على من لا ظهر له، ومن كان عنده فضل من زاد فَلْيَعُد به على من لا زاد له\" -فذكر من الأصناف مَا ذكر- قال أبو الأشهب: -يعني المال- حتى ظننا أنّه لا حقّ لأحدٍ منّا في فضل (^٧).\n_________\n(^١) هو: الفضل بن دكين، أبو نعيم الكوفي.\n(^٢) أبو الأشهب جعفر بن حيّان العطاردي هو موضع الالتقاء مع مسلم.\n(^٣) ابن مروان الجوهري، أبو الحسين البغدادي.\n(^٤) ابن عاصم بن صهيب، أبو الحسين الواسطي.\n(^٥) نهاية (ل ٥/ ١٧٩ /أ).\n(^٦) أبو الأشهب هو موضع الالتقاء مع مسلم.\n(^٧) أخرجه مسلم: (كتاب اللقطة -باب استحباب المواساة بفضول المال- ح (١٨)، (٣/ ١٣٥٤).\n* من فوائد الاستخراج: =\n⦗١٣٢⦘ = - بيان أنّ لفظة المال في قوله \"فذكر من أصناف المال\" مدرج من كلام أبي الأشهب، وليست من كلام أبي سعيد الخدري ﵁.\n- تسمية أبي الأشهب وقد جاء عند مسلم بالكنية فقط.","vol":"14","page":131},{"text":"<span data-type='title' id=toc-1014>[باب] (^١) بيان الخبر الدال على الإباحة لأمير القوم في السفر أن يأمر من عنده فضل زاد أَن يُطعم منه من لا زاد معه، وعلى إباحة إحضار القوم طعامهم فيخلطونها ويجتمعون (^٢) على أكلها.</span>\n_________\n(^١) من: (ل).\n(^٢) في (ل): (ولا يجتمعون …).","vol":"14","page":132},{"text":"٦٩٤٢ - حدثنا أحمد بن يوسف السلمي (^١)، قال: حدثنا النضر بن محمد اليمامي، قال: حدثنا عكرمة [بن عمّار] (^٢)، قال: حدثنا إياس بن سلمة، عن أبيه، قال: خرجنا مع رسول الله ﷺ في غزوة فأصابنا جَهْد (^٣) حتى هممنا أَنْ ننحر بعض ظهورنا، فأمر نبيُّ الله ﷺ فجمعنا أزوادنا (^٤)\n⦗١٣٣⦘ فبسطنا له (^٥) نِطَعًا (^٦) فاجتمع زاد القوم على النّطَع، قال: فتطاولتُ لأَحْزُرَه (^٧) كم هو، فَحَزَرْتُه نحو (^٨) ربضة العنز، ونحن أربع عشرة مائة، قال: فأكلنا حتى شبعنا جميعًا، ثمّ حشونا جُربنا (^٩)، فقال نبي الله (^١٠) ﷺ: \"هل من وَضوء؟ \" قال: فجاء رجل بإداوة له فيها\n⦗١٣٤⦘ نُطْفَة (^١١)، فأفرغناها في قدح، فتوضأنا كلّنا نُدَغْفِقه (^١٢) (^١٣) دغفقةً أربعُ عشرةِ مائة، قال: ثمّ جاء بعد ذلك ثمانية، فقالوا: هل من طَهور؟ فقال رسول الله ﷺ: \"فرغ الوَضوء\" (^١٤).\n_________\n(^١) أحمد بن يوسف السلمي هو موضع الالتقاء مع مسلم.\n(^٢) من: (ل).\n(^٣) (جَهْدٌ): -بفتح الجيم- أي: مشقة. تفسير غريب ما في الصحيحين (ص: ٩٠)، النهاية (١/ ٣٢٠).\n(^٤) (أزوادنا): جمع زاد، وهو طعام الحضر والسفر جميعًا. =\n⦗١٣٣⦘ = وفي صحيح مسلم: (مزاودنا). قال النووي: هكذا هو في بعض النسخ، أو أكثرها، وفي بعضها \"أزوادنا\" وفي بعضها: \"تزوادنا\" بفتح التاء وكسرها ا. هـ\nشرح صحيح مسلم (١٢/ ٣٤) وانظر: لسان العرب (٣/ ١٩٨) مادة: زود.\n(^٥) (له) ليست في (ل).\n(^٦) (نطعًا) بكسر النون وفتحها مع إسكان الطاء وفتحها أيضا.\nقال النووي: \"أفصحهن: وكسر النون وفتح الطاء، وهو بساط من الأديم\".\nانظر: القاموس المحيط (٣/ ٩٢)، وشرح صحيح مسلم (١٢/ ٣٤).\n(^٧) من الحزر وهو: التقدير والخرص.\nانظر: لسان العرب (٤/ ١٨٥)، مادة: حزر.\n(^٨) في (ل): (كربضة).\n(^٩) (جُربنا): -بضم الجيم مع ضم الراء أو إسكانها- جمع (جِراب) -بكسر الجيم والعامة تفتحه- وهو الوعاء.\nوقيل: وعاء من إهاب الشاء لا يوعى فيه إلّا يابس.\nانظر: لسان العرب (١/ ٢٦١)، مادة: جرب.\n(^١٠) في (ل): (النبي).\n(^١١) (نُطْفَة): بضم النون والمراد ماء قليل، ويقال للماء الكثير والقليل \"نطفة\"، وهو بالقليل أخص. انظر: النهاية (٥/ ٧٣ - ٧٤)، لسان العرب (٩/ ٣٣٥)، مادة: نطف.\n(^١٢) (نُدغفقه): أي نصبه صبا كثيرًا، يقال: دغفق الماء إذا دفقه وصبه صبًّا كثيرًا واسعًا.\nانظر: تفسير غريب ما في الصحيحين (صـ: ١٤٣)، النهاية (٢/ ١٢٣).\n(^١٣) نهاية (ل ٥/ ١٧٩ / ب).\n(^١٤) أخرجه مسلم: (كتاب اللقطة -باب استحباب خلط الأزواد إذا قلّت والمواساة فيها - ح (١٩)، ٣/ ١٣٥٤).","vol":"14","page":132},{"text":"<span data-type='title' id=toc-1015>باب [بيان] (^١) السنة في توجيه البعث وما يجب على الإمام أن يتقدم إليهم فيما يجب عليهم في وجوههم، وحظر الغدر في غزوهم والمثلة وقتل الولائد، ووجوب دعوة المشركين قبل قتالهم إلى ما يجب عليهم، وحظر إنزالهم من حصونهم على حكم الله حذرا على إصابته (^٢)، وإباحة قبول الجزية من المشركين والكف عنهم، وأنه ليس [لمن] (^٣) أسلم وأقام في دار الكفر في الفيء والغنيمة [شيء]</span> (^٤).\n_________\n(^١) من: (ل).\n(^٢) كأنها في (ل): (إضاعته).\n(^٣) من: (ل).\n(^٤) من: (ل).","vol":"14","page":135},{"text":"٦٩٤٣ - حدثنا علي بن حرب [الطائي] (^١)، قال: حدثنا القاسم بن يزيد الجَرْمي (^٢) قال: حدثنا سفيان الثوري (^٣) ح،\n⦗١٣٦⦘ وحدثنا أحمد بن عصام الأصبهاني (^٤)، حدثنا أبو أحمد الزبيري (^٥)، حدثنا سفيان الثوري، عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، قال: كان رسول الله ﷺ إذا أمّر رجلًا على سريّة أوصاه في خاصة نفسه بتقوى الله وبمن معه من المسلمين خيرًا، ثمّ قال: \"اغزوا باسم الله، وفي سبيل الله! قاتلوا من كفر بالله! اغزوا، ولا تغدروا، ولا تَغُلُّوا (^٦)، ولا تَمْثُلُوا (^٧)، ولا تقتلوا وليدا (^٨)! فإذا لقيت عدوك من المشركين فادعهم إلى إحدى ثلاث خلال -أو خصال- فأيّتهم ما أجابوك\n⦗١٣٧⦘ إليها فأقبل منهم، وكفّ عنهم، ثمّ ادعهم إلى الإسلام! فإن أجابوك (^٩) فاقبل منهم وكف عنهم، ثمّ ادعهم إلى التحول من دارهم إلى دار المهاجرين، وأخبرهم أَنّهم إنْ فعلوا أنّ لهم ما للمهاجرين، وعليهم ما على المهاجرين، وأنّهم إنْ أبوا (^١٠) أنْ يتحولوا من دارهم إلى دار المهاجرين فأخبرهم أَنّهم يكونون كأعراب المسلمين، يجري عليهم حكم الله الذي يجري على المؤمنين ولا يكون لهم في الفيء ولا في الغنيمة شيء إلّا أن يجاهدوا مع المسلمين، فإنْ هم أَبوا أَنْ يدخلوا في الإسلام فسلهم إعطاء الجزية، فإنْ فعلوا فاقبل منهم وكفّ عنهم! وإنْ هم أَبوا فاستعن بالله وقاتلهم! فإذا حاصرت حصنًا فأرادوا أَنْ تجعلوا لهم (^١١) ذمة الله وذمة نبيك فلا تجعل لهم! ولكن اجعل لهم ذمتك وذمة أبيك وذمة أصحابك، فإِنكم أن تخفروا (^١٢) ذمتكم وذمة آبائكم أهون عليكم من أن تخفروا ذمة الله وذمة رسوله، وإنْ أرادوا أنْ ينزلوا على حكم الله فلا تفعلوا! فإنك لا تدري أتصيب\n⦗١٣٨⦘ حكم الله فيهم أم لا، ولكن أنزلهم على حكمك\" (^١٣).\nمعنى حديثهما واحد، قدّم أحدهما بعض الحرف وأَخّر بعضًا، وهذا لفظ حديث علي بن حرب.\n_________\n(^١) (الطائي) من: (ل).\n(^٢) أبو يزيد الموصلي.\nوالجَرْمي: بفتح الجيم وسكون الراء المهملة، نسبة إلى جَرْم وهي قبيلة من اليمن.\nالأنساب للسمعاني (٢/ ٤٧).\n(^٣) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٤) هو: أحمد بن عصام بن عبد المجيد بن كثير الأنصاري مولاهم، أبو يحيى الأصبهاني. والأصبهاني: -بكسر الألف أو فتحها وسكون الصاد، وفتح الباء الموحدة والهاء، وفي آخرها النون بعد الألف- هذه النسبة إلى أشهر بلدة بالجبال.\nالأنساب للسمعاني (١/ ١٧٥)، وانظر: معجم البلدان (١/ ٢٤٤ - ٢٤٩).\n(^٥) هو: محمد بن عبد الله بن الزبير الأسلمي، أبو أحمد الزُبَيري الكوفي.\nوالزُبَيْري: -بضم الزاي وفتح الباء وسكون الياء وفي آخرها الراء- نسبة إلى جده الزبير بن عمر بن درهم الأسلمي … وقيل هو من ولد الزبير بن العوام، ولا يصح.\nانظر: الأنساب للسمعاني (٣/ ١٣٦ - ١٣٨).\n(^٦) (تَغُلُّوا): من الغلول وهو: الخيانة في المغنم، والسرقة من الغنيمة قبل القسمة.\nالنهاية (٣/ ٣٨٠)، وانظر: تفسير غريب ما في الصحيحين (ص: ٩٦).\n(^٧) (تَمثلُوا): يقال مَثَلْتُ بالقتيل إذا جدعت أنفه أو أذنه أو مذاكيره أو شيئًا من أطرافه، والاسم المثلة، فأما مثّل بالتشديد فهو للمبالغة. النهاية (٤/ ٢٩٤).\n(^٨) الوليد: الصبي الصغير أو الطفل.\nتفسير غريب ما في الصحيحين (صـ: ٣٥٨)، النهاية (٥/ ٢٢٤ - ٢٢٥).\n(^٩) نهاية (ل ٥/ ١٨٠/ أ).\n(^١٠) في (ل): (وإنْ هم أبوا).\n(^١١) في (ل): (أن تجعل لهم).\n(^١٢) (تخفروا) أي: تنقضوا العهد والذمة. انظر: تفسير غريب ما في الصحيحين (صـ: ٥٥)، النهاية (٢/ ٥٢).\n(^١٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تأمر الإمام الأمراء على البعوث ووصيته إياهم بآداب الغزو وغيرها- ح (٣)، ٣/ ١٣٥٧ - ١٣٥٨).","vol":"14","page":135},{"text":"٦٩٤٤ - حدثنا الجرجاني (^١)، قال: حدثنا عبد الرزاق، قال: حدثنا الثوري (^٢)، عن علقمة -هو ابن مرثد- ح\nوحدثنا الدبري، عن عبد الرزاق، عن معمر، والثوري (^٣) ح،\nوحدثنا الصغاني، قال: حدثنا عبيد الله بن موسى (^٤)، قال: أخبرنا سفيان (٢)، عن علقمة [بن مرثد بإسناده] (^٥) بطوله (^٦).\nوقال الزبيري أبو أحمد، -[حدثناه] (^٧) أحمد بن عصام عنه-\n⦗١٣٩⦘ والصغانى، عن عبيد الله -وذكر الحديث (^٨) بطوله وقالا: قال علقمة فذكرته لمقاتل بن حيّان، قال أخبرني مسلم بن هيصم، عن النعمان بن مقرن، عن النبي ﷺ مثل ذلك (^٩).\n_________\n(^١) هو: الحسن بن يحيى العبدي، أبو علي بن أبي الربيع الجرجاني.\nوالجُرْجاني: -بضم الجيم وسكون الراء المهملة والجيم والنون بعد الألف- هذه النسبة إلى بلدة جُرْجان. الأنساب للسمعاني (٢/ ٤٠).\n(^٢) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٣) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٤) هو: عبيد الله بن موسى العبسي.\n(^٥) من: (ل).\n(^٦) انظر الحديث رقم (٦٩٤٣).\n(^٧) في ك: (ثنا) وما أثبته من: (ل).\n(^٨) نهاية (ل ٥/ ١٨٠ / ب).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب تأمير الإمام الأمراء على البعوث، ووصيته إياهم بآداب الغزو وغيرها- ح (٢)، ٣/ ١٣٥٦ - ١٣٥٨).","vol":"14","page":138},{"text":"٦٩٤٥ - حدثنا إسحاق بن سَيّار (^١) قال: حدثنا عبيد الله بن موسى، عن سفيان (^٢)، عن علقمة بن مرثد، عن ابن بريدة، عن أبيه، عن النبي ﷺ أَنّه كان إذا وجّه جيشًا قال: \"اغزوا باسم الله في سبيل الله\" -وذكر الحديث-، قال علقمة: فذكرت ذلك لمقاتل بن حيّان، فقال: حدثني مسلم بن هيصم، عن النعمان بن مقرن عن النبي ﷺ بمثله (^٣).\n_________\n(^١) ابن محمد بن مسلم أبو يعقوب النَّصيبي.\n(^٢) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٤٤).","vol":"14","page":139},{"text":"٦٩٤٦ - حدثنا أبو أحمد محمد بن عبد الوهاب (^١)، قال: حدثنا الحسين بن الوليد، عن شعبة، عن علقمة بن مرثد الحضرمي، عن سليمان بن بريدة، عن أبيه، عن رسول الله ﷺ \"أَنه كان إذا بعث أميرا على جيش أو سرية أوصاه في خاصة نفسه بتقوى الله وبمن معه من المسلمين خيرًا، ثم يقول: \"اغزوا باسم الله في سبيل الله، قاتلوا من\n⦗١٤٠⦘ كفر بالله! اغزوا، لا تغدروا، ولا تغلوا، ولا تقتلوا وليدا! إذا لقيت (^٢) عدوك من المشركين فادعهم إلى خصال ثلاث، فأيتهنّ أجابوك فأقبل منهم وكفّ عنهم، وادعهم إلى الإسلام! فإنْ أجابوك فأقبل منهم وكفّ عنهم، ثمّ ادعهم إلى التحول من دارهم إلى دور المهاجرين، فإنْ فعلوا فأخبرهم أنّ لهم ما للمهاجرين وعليهم ما على المهاجرين، فإنْ دخلوا في الإسلام واختاروا أَنْ يقيموا (^٣) في دارهم فهم كأعراب المسلمين، يجري عليهم حكم الله كما يجري على المسلمين (^٤)، وليس لهم في الفيء ولا الغنيمة نصيب إلّا أنْ يجاهدوا مع المسلمين، فإنْ أَبوا فاعرض عليهم الجزية، فإنْ أَبوا فاستعن بالله ثمّ قاتلهم! وإذا لقيت عدوك (^٥) من المشركين فحاصرهم! فإن أرادوا أن ينزلوا على حكم الله فلا تنزلهم على حكم الله! فإنّك لا تدري أتصيب فيهم حكم الله أم لا، ولكن أنزلوهم على حكمكم، وإذا حاصرتم أهل حصن فأرادوا (^٦) أن تجعل لهم ذمة الله وذمة رسوله فلا تجعلوا لهم ذمة الله تعالى ولا ذمة رسوله، ولكن اجعلوا لهم ذمتكم وذمم آبائكم!\n⦗١٤١⦘ فإنكم أنْ تخفروا ذممكم وذمم آبائكم وأصحابكم أهون عليكم من أن تخفروا ذمّة الله وذمّة رسوله (^٧).\n[روى حجاج بن الشاعر، عن عبد الصمد، عن شعبة] (^٨) (^٩).\n_________\n(^١) الفرّاء، وهو موضع الالتقاء مع مسلم.\n(^٢) في (ل): (إذا أنت لقيت).\n(^٣) نهاية (ل ٥/ ١٨١ / أ).\n(^٤) في (ل): (المؤمنين).\n(^٥) في (ل): (عدوًا).\n(^٦) في (ل): (فإن أرادوا).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب تأمير الإمام الأمراء على البعوث ووصيته إياهم بآداب الغزو وغيرها- ح (٥)، ٣/ ١٣٥٨).\n* من فوائد الاستخراج:\n١ - الإتيان بمتن رواية محمد بن عبد الوهاب عن الحسين بن الوليد عن شعبة، والتي أشار مسلم إلى إسنادها، وأحال على رواية سفيان عن علقمة.\n٢ - محمد بن عبد الوهاب يروي عن الحسين بن الوليد بصيغة حدثنا، بينما يرويه عنه عند مسلم بالعنعنة.\n(^٨) من: (ل).\n(^٩) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- قال حدثني حجاج بن الشاعر به (كتاب الجهاد والسير -باب تأمير الإمام الأمراء على البعوث، ووصيته إياهم بآداب الغزو وغيرها- ح (٤)، ٣/ ١٣٥٨).","vol":"14","page":139},{"text":"٦٩٤٧ - حدثنا جعفر الطيالسي (^١)، قال: حدثنا إبراهيم بن عرعرة (^٢)، قال: حدثنا عبد الصمد بن\n⦗١٤٢⦘ عبد الوارث (^٣)، قال: حدثنا شعبة -بإسناده- وذكر الحديث (^٤).\n_________\n(^١) هو: جعفر بن محمد بن أبي عثمان أبو الفضل الطيالسي.\n(^٢) هو: إبراهيم بن محمد بن عرعرة القرشي، أبو إسحاق البصري. (ت ٢٣١ هـ).\nوثقه ابن معين، والخليلي، وذكره ابن حبّان في الثقات. وقال عثمان خرّزاذ: \"أحفظ من رأيت أربعة، وذكر فيهم إبراهيم بن عرعرة\"، قال أبو حاتم: \"صدوق\". قال الذهبي وابن حجر: \"ثقة حافظ\" زاد الذهبي: \"يغرب\". الجرح والتعديل (٢/ ١٣٠)، =\n⦗١٤٢⦘ = الثقات لابن حبّان (٨/ ٧٧)، الإرشاد للخليلي (٢/ ٥٩١) تاريخ بغداد (٦/ ١٤٩ - ١٥٠)، الكاشف (١/ ٤٦)، تقريب التهذيب (صـ: ١١٤).\n(^٣) عبد الصمد بن عبد الوارث هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب تأمير الإمام الأمراء على البعوث، ووصيته إياهم بآداب الغزو وغيرها- ح (٤)، ٣/ ١٣٥٨).","vol":"14","page":141},{"text":"٦٩٤٨ - حدثنا أبو الزِّنْبَاع (^١)، قال: حدثنا يحيى بن بُكير (^٢)، قال: حدثنا الليث [بن سعد] (^٣).\nح وحدثنا علي بن عثمان النفيلي، قال: حدثنا عثمان بن صالح (^٤)، قال: حدثنا الليث بن سعد، قال: حدثني جرير بن حازم (^٥)، عن شعبة بن الحجاج (^٦) -بإسناده مثل حديث سفيان الثوري: \"كان النبي ﷺ إذا أمّر أميرًا على جيش أو سرية\" (^٧) (^٨).\n_________\n(^١) هو روح بن الفرج القطان أبو الزِّنْبَاع المصري.\n(^٢) هو: يحيى بن عبد الله بن بكير القرشي المخزومي، أبو زكريا المصري.\n(^٣) من: (ل).\n(^٤) ابن صفوان السهمي مولاهم أبو يحيى المصري.\n(^٥) ابن زيد بن عبد الله الأزدي، أبو النضر البصري.\n(^٦) شعبة بن الحجاج هو موضع الالتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٩٤٦).\n(^٨) نهاية (ل ٥/ ١٨١ /ب).","vol":"14","page":142},{"text":"٦٩٤٩ - حدثنا أبو داود الحراني، والصغاني، وأبو أمية، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا إدريس الأودي (^١)، عن علقمة بن مرثد (^٢)، عن سليمان بن بريدة، عن أبيه، قال: كان رسول الله ﷺ إذا بعث أميرًا على قوم أمره بتقوى الله في خاصة نفسه ولأصحابه عامة، وقال: \"اغزوا باسم الله في سبيل الله، وقاتلوا من كفر بالله، لا تغُلّوا، ولا تغدروا، ولا تمثلوا ولا تقتلوا وليدا، وإذا لقيت عدوك من المشركين فادعهم إلى إحدى ثلاث: إلى الإسلام، فإنْ دخلوا في الإسلام فاقبل منهم وكُفَّ عنهم، وإلى الهجرة، فإن دخلوا في الهجرة\" -وذكر الحديث بطوله- (^٣).\n_________\n(^١) هو: إدريس بن يزيد بن عبد الرحمن الأودي، أبو عبد الله الكوفي.\nوالأَوْدِي: -بفتح الألف وسكون الواو وفي آخرها الدال المهملة- هذه النسبة إلى أود بن صعب بن سعد العشيرة من مذحج. الأنساب للسمعاني (١/ ٢٢٦ - ٢٢٧).\nوثقه ابن معين، وأبو داود، والنسائي، وذكره ابن حبان في الثقات. وكذا وثقه الذهبي، وابن حجر. التاريخ لابن معين (٢/ ٢١)، الثقات لابن حبّان (٦/ ٧٨)، تهذيب الكمال (٢/ ٣٠١)، الكاشف (١/ ٥٤)، تهذيب التهذيب (١/ ١٩٥)، تقريب التهذيب (صـ: ١٢٢).\n(^٢) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٤٣). وفي هذه الرواية قوله: \"فادعهم إلى إحدى ثلاث إلى الإسلام … \" وفي الروايات السابقة، وفي صحيح مسلم (ثم ادعهم إلى الإسلام) فجاءت هذه الرواية موضحة ومبينة أن \"ثم\" زائدة أو دخلت لاستفتاح الكلام، لأن الدعوة إلى الإسلام الخصلة الأولى من الخصال الثلاث. وانظر: شرح صحيح مسلم للنووي (١٢/ ٣٨).","vol":"14","page":143},{"text":"٦٩٥٠ - حدثنا الصغاني، قال: حدثنا عاصم بن علي، قال: حدثنا المسعودي (^١)، عن علقمة بن مرثد (^٢)، عن سليمان بن بريدة، عن أبيه، قال: \"كان النبي ﷺ إذا بعث سرية\" ثم ذكر نحوه (^٣).\n_________\n(^١) هو: عبد الرحمن بن عبد الله بن عتبة المسعودي الكوفي. (ت ١٦٠ هـ).\nوالمسْعُودي: -بفتح الميم وسكون السين المهملة، وضم العين المهملة وفي آخرها الدال المهملة- هذه النسبة إلى مسعود والد عبد الله بن مسعود ﵁. الأنساب (٥/ ٢٩١).\nوثقه ابن سعد، وابن معين، وأحمد، والعجلي، وغيرهم، لكنّه كان يغلط ويخطئ فيما يروي عن شيوخه الصغار كعاصم بن أبي النجود، وسلمة بن كهيل، والأعمش، بخلاف ما يروي عن الكبار، قاله ابن معين.\nكما أنه اختلط في آخر عمره، نص على ذلك كثير من الأئمة. وقد ذكر الإمام أحمد: أنّه اختلط ببغداد، وأنّ سماع من سع منه هناك ليس بشيء، ومن سمع منه بالكوفة وبالبصرة فسماعه جيد، وممن سمع منه بعد الاختلاط: عاصم بن علي الواسطي، وابن مهدي، ويزيد بن هارون، والطيالسي، وغيرهم.\nوشدد ابن حبّان في أمره فقال: \"كان المسعودي صدوقًا إلا أنه اختلط حديثه القديم بحديثه الأخير ولم يتميز فاستحق الترك\"، قال ابن حجر: \"صدوق، اختلط قبل موته، وضابطه أنّ من سمع منه ببغداد فبعد الاختلاط\".\nالطبقات الكبرى لابن سعد (٦/ ٣٦٦)، التاريخ لابن معين (٢/ ٣٥١)، العلل ومعرفة الرجل لأحمد (١/ ٣٢)، (٣/ ٥٠)، الجرح والتعديل (٥/ ٢٥١)، المجروحين لابن حبّان (٢/ ٤٨)، تاريخ بغداد (١٠/ ٢٢٢)، تقريب التهذيب (ص: ٥٨٦)، وانظر: الكواكب النيرات (ص: ٢٨٢ - ٢٩٨).\n(^٢) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٤٣).","vol":"14","page":144},{"text":"٦٩٥١ - حدثنا يزيد بن عبد الصمد (^١)، قال: حدثنا أبو أيوب (^٢)، قال: حدثنا عبد الرحمن بن بشير (^٣)، عن محمد بن إسحاق (^٤)، قال: حدثني عمرو بن قيس الملائي (^٥)، عن علقمة بن مرثد (^٦)، عن سليمان بن بريدة، عن أبيه، قال: \"كان النبي ﷺ إذا بعث سريةً\" وذكر الحديث بنحوه (^٧).\n_________\n(^١) هو: يزيد بن محمد بن عبد الصمد بن عبد الله القرشي مولاهم، الدمشقي.\n(^٢) هو: سليمان بن عبد الرحمن بن عيسى الدمشقي، أبو أيوب ابن بنت شرحبيل.\n(^٣) الشيباني أبو أحمد الدمشقي. قال دحيم: \"ثقة\"، وذكره ابن حبّان في الثقات. وقال أبو حاتم: \"منكر الحديث، يروي عن ابن إسحاق غير حديث منكر\".\nالجرح والتعديل (٥/ ٢١٥)، الثقات لابن حبّان (٨/ ٣٧٣)، لسان الميزان (٣/ ٤٠٧).\n(^٤) ابن يسار المطلبي.\n(^٥) أبو عبد الله الكوفي (ت ١٤٦ هـ).\nوالملائي: -بضم الميم- هذه النسبة إلى الملاء والملاءة، وهو المرط الذي تتستر به المرأة إذا خرجت- قال السمعاني: وظنّي أَنّ هذه النسبة إلى بيعه. الأنساب للسمعاني (٥/ ٤٢٣).\n(^٦) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٩٤٣)، وقد سقط هذا الحديث من: (ل)، ويظهر أَنّه تكرار لما بعده.","vol":"14","page":145},{"text":"٦٩٥٢ - حدثنا يزيد بن عبد الصمد، قال: حدثنا أبو أيوب، قال: حدثنا عبد الرحمن بن بشير، عن محمد بن إسحاق (^١)، قال: حدثني عمرو بن قيس الملائي، عن علقمة بن مرثد (^٢)، عن سليمان بن بريدة، عن\n⦗١٤٦⦘ أبيه قال: \"كان النبي ﷺ إذا بعث سرية أو جيشا أوصى أميرهم في خاصة نفسه ومن معه من المسلمين خيرًا ثمّ قال: \"اغزوا باسم الله وفي سبيل الله! قاتلوا من كفر بالله!، لا تَغُلُّوا، ولا تغدروا، ولا تمثلوا، ولا تقتلوا وليدًا- ثمّ ذكر الحديث بطوله إلى قوله: \"لا تدري ما حكم الله فيهم\" (^٣).\n_________\n(^١) ابن يسار المطلبي.\n(^٢) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٤٣).","vol":"14","page":145},{"text":"٦٩٥٣ - حدثني فضلك أبو بكر الرازي (^١)، قال: حدثنا سهل بن عثمان العسكري، قال: حدثنا يحيى بن أبي زائدة (^٢)، عن عمرو بن قيس الملائي، وسفيان (^٣)، عن علقمة بن مرثد (^٤)، عن سليمان بن بريدة، عن أبيه، قال: \"كان رسول الله ﷺ إذا بعث سرية أو جيشًا قال: \"لا تمثلوا\" (^٥) (^٦).\n_________\n(^١) نهاية (ل ٥/ ١٨٢/ أ).\n(^٢) هو: يحيى بن زكريا بن أبي زائدة ميمون الهمداني مولاهم، أبو سعيد الكوفي.\n(^٣) هو ابن عيينة.\n(^٤) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٩٤٣).\n(^٦) جاء بعده في: (ك) \"آخر الجزء السابع والعشرين من أصل أبي المظفر السمعاني ﵀\".","vol":"14","page":146},{"text":"٦٩٥٤ - حدثنا محمد بن أصبغ بن الفرج (^١)، قال: حدثني أبي (^٢)،\n⦗١٤٧⦘ قال: حدثنا علي بن عابس (^٣)، عن أبان بن تغلب (^٤)، عن علقمة بن مرثد (^٥)، عن ابن بريدة، عن أبيه.\nوحدثنا أبو داود الحراني، والصغاني، وأبو أمية، قالوا: حدثنا يعلى بن عبيد قال: حدثنا إدريس الأودي، عن علقمة بن مرثد (^٦)، عن ابن بريدة، عن أبيه ح.\nوحدثنا ابن أبي مسرة، قال: حدثنا المقرئ، قال: حدثنا أبو حنيفة (^٧)، عن علقمة بن مرثد (^٨) ح،\nوحدثنا عبد الله بن محمد بن سعيد بن عيشون (^٩) الحرّاني، قال:\n⦗١٤٨⦘ حدثنا محمد بن سليمان الحراني (^١٠) المعروف ببومة، قال: أخبرني أبي (^١١)، عن زيد ابن أبي أنيسة (^١٢)، عن علقمة بن مرثد (^١٣) ح،\nوحدثنا أبو فروة (^١٤) قال: حدثنا أبي (^١٥)، عن أبيه (^١٦)، عن زيد، عن يحيى (^١٧)، -قال أبو فروة: يعني أخاه- عن علقمة بن\n⦗١٤٩⦘ مرثد (^١٨)، عن سليمان بن بريدة، عن أبيه، قال: كان رسول الله ﷺ إذا بعث جيشًا أو سريةً دعا أميرهم فأوصاه بتقوى الله ﷿ وذكر الحديث [بطوله] (^١٩) إلى هنا لم يخرجاه (^٢٠).\n[وروى يحيى بن فَصِيل (^٢١)، قال: حدثنا الحسن بن صالح (^٢٢)] (^٢٣).\n_________\n(^١) ابن سعيد القرشي الأموي، أبو عبد الله المصري.\n(^٢) هو: أصبغ بن الفرج بن سعيد القرشي مولاهم أبو عبد الله المصري الفقيه.\n(^٣) الأسدي الأزرق الكوفي الملائي. ضعفه ابن معين، والجوزجاني، والنسائي.\nوقال أبو زرعة: \"منكر الحديث يحدث بمناكير كثيرة عن قوم ثقات\"، وقال ابن حبّان: \"كان ممن فحش خطؤه وكثر وهمه فيما يرويه فبطل الاحتجاج به\"، وقال الدارقطني: \"يعتبر به\". وقال ابن حجر: \"ضعيف\".\nالتاريخ لابن معين (٢/ ٤٢١)، أحوال الرجال للجوزجاني (صـ: ٦١)، (٢/ ٤٢٩) وأبو زرعة الرازي وجهوده في السنّة-، - المجروحين لابن حبّان (٢/ ١٠٤ - ١٠٥)، سؤالات البرقاني للدارقطني (ص ٥٢)، تقريب التهذيب (ص ٦٩٩).\n(^٤) الربعي أبو سعد الكوفي القاري.\n(^٥) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٦) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٧) هو النعمان بن ثابت التيمي، أبو حنيفة الكوفي.\n(^٨) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^٩) هو أبو جعفر الأموي مولاهم، وعيشون لقب أبيه محمد، ترجم له أبو أحمد الحاكم =\n⦗١٤٨⦘ = في الكنى (٣/ ٧٥) (١٠٥٨)، وذكره ابن ماكولا في الإكمال (٦/ ٣١١)، وابن حجر في نزهة الألباب، ولم يذكروا فيه جرحا ولا تعديلا.\nوعيشون: -بفتح العين وسكون الياء المعجمة من تحتها باثنتين وضم الشين المعجمة. تكملة الإكمال لابن نقطة (٤/ ٢٢٨).\n(^١٠) هو: محمد بن سليمان بن أبي داود سالم أبو عبد الله الحرّاني الملقب بـ بومة.\n(^١١) هو: سليمان بن أبي داود سالم الحرّاني.\n(^١٢) ابن أبي أنيسة الغنوي مولاهم أبو أسامة الجزري الرهاوي.\n(^١٣) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^١٤) يزيد بن محمد بن يزيد بن سنان أبو فروة الرهاوي.\n(^١٥) هو: محمد بن يزيد بن سنان التميمي الجزري، أبو عبد الله بن أبي فروة الرهاوي.\n(^١٦) هو: يزيد بن سنان بن يزيد، أبو فروة الرهاوي.\n(^١٧) ابن أبي أنيسة الغنوي مولاهم أبو زيد الجزري. (ت ١٤٦ هـ).\nواسم أبي أنيسة زيد، وقيل: أسامة.\nضعفه ابن سعد، وابن معين، وابن المديني، وأبو حاتم، والفسوي، وغيرهم.\nوقال أحمد، والنسائي، والدارقطني: \"متروك الحديث\".\nقال الذهبي \"تالف\"، وقال ابن حجر: \"ضعيف\".\nالطبقات لابن سعد (٧/ ٤٨٤) وفيه: \"بجير\" بدل \"يحيى\" وهو خطأ، التاريخ لابن =\n⦗١٤٩⦘ = معين (٢/ ٦٤٠)، المعرفة والتاريخ للفسوي (٢/ ٤٥٢)، الضعفاء والمتروكين للنسائي (صـ: ٢٥٢)، الجرح والتعديل (٩/ ١٣٠)، الكامل لابن عدي (٧/ ١٨٦)، سؤالات السهمي للدارقطني (صـ: ٢٦٢)، الكاشف (٣/ ٢٢٠)، تقريب التهذيب (ص: ١٠٤٩).\n(^١٨) علقمة بن مرثد هو موضع الالتقاء مع مسلم.\n(^١٩) من: (ل)، انظر الحديث رقم (٦٩٤٣).\n(^٢٠) قوله \"إلى هنا لم يخرجاه\" ليست في: ل، وهو أولى بالصواب\nوقد تقدم أن مسلمًا أخرج هذا الحديث … إلّا أن يريد بذلك هذه الطرق عن علقمة، فقد أخرجه مسلم من طريق سفيان وشعبة عن علقمة به كما تقدم.\n(^٢١) الغنوي الكوفي وفصيل: بفتح الفاء، وكسر الصاد المهملة. الإكمال لابن ماكولا (٧/ ٦٧)، المشتبه للذهبي (ص ٥٠٩).\n(^٢٢) ابن صالح بن حيّ الهَمْداني، أبو عبد الله الكوفي.\n(^٢٣) من: (ل)، وإسناده معلق، ولم أقف على من وصله من طريق يحيى بن فَصِيل عن الحسن بن صالح، عن علقمة، والحديث ثابت من طريق الثوري وشعبة وغيرهما عن علقمة بن مرثد. انظر الحديث رقم (٦٩٤٣) و(٦٩٤٦).","vol":"14","page":146},{"text":"٦٩٥٥ - حدثنا الميموني، وعبّاس الدوري وغيرهما، قالوا: حدثنا\n⦗١٥٠⦘ محمد بن عبيد، عن (^١) عبيد الله (^٢)، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"إذا جمع الله الأولين والآخرين يوم القيامة رُفع لكلّ غادر لواء، فيقال: هذه غدرة فلان بن فلان\" (^٣) / (^٤).\n_________\n(^١) في (ل): (حدثنا).\n(^٢) عبيد الله العمري هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ١٨٢ / ب) من: (ل).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر- ح (٩)، ٣/ ١٣٥٩).\nوأخرجه البخاري: (كتاب الأدب -باب ما يدعى الناس بآبائهم- ح (٦١٧٧)، (١٠/ ٥٧٨ فتح).","vol":"14","page":149},{"text":"٦٩٥٦ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، وأبو الزنباع؛ قالا: حدثنا يحيى بن بكير، قال: سمعت مالكًا يقول: حدثني عبد الله بن دينار (^٢)، عن عبد الله بن عمر، أنّ النبي ﷺ قال: \"الغادر يُنصب له لواء يوم القيامة، فيقال: هذه غدرة فلان\" (^٣).\n_________\n(^١) في (ل): (محمد بن عبد الحكم) نسبة إلى جده، وهو محمد بن عبد الله بن عبد الحكم بن أعين، أبو عبد الله المصري الفقيه.\n(^٢) عبد الله بن دينار موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر- ح (١٠)، ٣/ ١٣٦٠).\nوأخرجه البخاري: (كتاب الأدب -باب ما يدعى الناس بآبائهم- ح (٦١٧٨)، (١٠/ ٥٧٨ فتح).","vol":"14","page":150},{"text":"٦٩٥٧ - حدثنا عمرو بن عثمان (^١) -قاضي مكة-، ومحمد بن\n⦗١٥١⦘ مهدي العطار (^٢)، قالا: حدثنا مُطَرِّف (^٣)، قال: حدثنا مالك بإسناده مثله (^٤).\n_________\n(^١) ابن كُرَب بن غصص أبو عبد الله المكي (ت ٢٩٧ هـ وقيل بعدها).\n(^٢) لم أجد له ترجمة، وأخرج له ابن خزيمة في الصحيح (٣/ ١٢٤)، وقال: فارسي الأصل سكن الفسطاط.\n(^٣) ابن عبد الله بن مُطَرِّف اليسارى الهلالي أبو مصعب المدني.\n(^٤) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":150},{"text":"٦٩٥٨ - حدثنا محمد بن النعمان، قال: حدثنا ابن أبي أويس ح،\nوحدثنا أبو إسماعيل (^١)، قال: حدثنا الأويسي (^٢)، قالا: حدثنا مالك بمثله (^٣).\n_________\n(^١) الترمذي.\n(^٢) هو: عبد العزيز بن عبد الله الأويسي، أبو القاسم المدني.\nوالأُوَيْسي: -بضم الهمزة وفتح الواو وسكون الياء- هذه النسبة إلى أويس، وهو اسم رجل، وهو أويس بن سعد بن أبي سرح العامري. انظر: الأنساب للسمعاني (١/ ٢٣٠).\n(^٣) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":151},{"text":"٦٩٥٩ - حدثنا علي بن عبد العزيز (^١)، قال: حدثنا القعنبي، عن مالك بمثله (^٢).\n_________\n(^١) ابن المرزبان بن سابور أبو الحسن البغوي.\n(^٢) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":151},{"text":"٦٩٦٠ - حدثنا إسماعيل القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن نافع، قال: لمّا باع أهل\n⦗١٥٢⦘ المدينة يزيد بن معاوية جمع ابن عمر حشمه وولده، وقال: إنّي سمعت رسول الله ﷺ يقول: \"يُنصب لكل غادر لواء يوم القيامة\"، وإنّا بايعنا هذا الرجل على بيعة الله ورسوله، ولا أعلم غدرًا أغدر من [أن] (^٢) يُبَايع رجلًا على بيع الله ورسوله، ثمّ يَنْصِب له القتال، وإنّي والله لا أعلم أحدًا منكم خلعه ولا بايع في هذا الأمر إلا كانت الفيصل بيني وبينه (^٣).\n[روى محمد بن يحيى (^٤)، عن عفان، عن صخر بن جويرية، عن نافع -بهذا الحديث-] (^٥) (^٦).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء مع مسلم.\n(^٢) من: (ل).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر- ح (٩)، ٣/ ١٣٦٠).\nوأخرجه البخاري: (كتاب الجزية والموادعة -باب إثم الغادر للبر والفاجر- ح (٣١٨٨)، (٦/ ٣٢٧ فتح).\n*من فوائد الاستخراج:\n١ - الإتيان بمتن رواية أيوب عن نافع، والتي اكتفى مسلم بذكر إسنادها وأحال متنها على رواية عبيد الله عن نافع.\n٢ - بيان أن حمادًا هنا هو ابن زيد البصري.\n(^٤) الذهلي.\n(^٥) من: (ل).\n(^٦) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- قال: حدثني عبد الله بن عبد الرحمن الدارمي، حدثنا عفان به، ولم يسق متنه بل أحال على رواية عبيد الله، عن نافع. (كتاب الجهاد والسير -باب تحريم الغدر- ح (٩)، ٣/ ١٣٦٠).","vol":"14","page":151},{"text":"٦٩٦١ - حدثني أبو شعيب صالح بن حكيم -صاحب القاضي بمصر-، قال: حدثنا عبد الله بن محمد (^١) بن أسماء (^٢)، عن جويرية (^٣) عن نافع (^٤)، عن ابن عمر، أنّ النبي ﷺ قال: \"إنّ الغادر يُنصب له لواءٌ يوم القيامة عند إسته (^٥) (^٦).\n_________\n(^١) نهاية (ل ٥/ ١٨٣/ أ) من: (ل)، وقد سقط ما بعده من: (ل) بمقدار لوحةٍ كاملة.\n(^٢) ابن عبيد بن مخارق الضبعي، أبو عبد الرحمن البصري.\n(^٣) ابن أسماء بن عبيد بن مخارق الضُّبَعي البصري.\n(^٤) نافع هو موضع الالتقاء مع مسلم.\n(^٥) الإست العجز، وقد يراد به حلقة الدبر. انظر: لسان العرب (١٣/ ٤٩٥) مادة: سته.\n(^٦) انظر الحديث رقم (٦٩٥٥).","vol":"14","page":153},{"text":"٦٩٦٢ - حدثنا يزيد بن عبد الصمد، وأبو هبيرة محمد بن الوليد (^١)، قالا: حدثنا سلامة بن بشر (^٢)، قال: حدثنا يزيد بن السِّمْط (^٣)، عن\n⦗١٥٤⦘ الأوزاعي، عن مالك بن أنس، عن عبد الله بن دينار (^٤)، عن ابن عمر، أنّ النبي ﷺ قال: \"إنّ الغادر يُنصب له لواء يوم القيامة، فيقال: هذه غدرة فلان\" (^٥).\n_________\n(^١) هو: محمد بن الوليد بن هبيرة الهاشمي، أبو هبيرة الدمشقي (ت ٢٨٦ هـ).\nقال ابن أبي حاتم: \"صدوق\"، وقال مسلمة: \"لا بأس به، أحاديثه مستقيمة\"، وقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق\".\nالجرح والتعديل (٨/ ١١٣)، الكاشف (٣/ ٩٣)، تقريب التهذيب (صـ: ٩٠٥).\n(^٢) ابن بديل العُذْري، أبو كلثم الدمشقي. قال أبو حاتم: \"صدوق\"، وذكره ابن حبّان في الثقات وقال: \"يغرب\". وقال ابن حجر: \"صدوق\". انظر: الجرح والتعديل (٤/ ٣٠٢)، الثقات لابن حبّان (٨/ ٣٠١)، تقريب التهذيب (صـ: ٤٢٦).\n(^٣) الصنعاني أبو السمط الدمشقي. (ت بعد ١٦٠ هـ).\nوثقه مروان بن محمد، وأبو داود، وذكره ابن حبّان في الثقات وقال: \"ربما أغرب\". =\n⦗١٥٤⦘ = وقال الحاكم: \"ضعيف\"، وقال الذهبي: \"ثقة\"، وقال ابن حجر: \"ثقة، أخطأ الحاكم في تضعيفه\". انظر: الجرح والتعديل (٩/ ٢٦٨)، الثقات لابن حبّان (٩/ ٢٧٣)، تهذيب الكمال (٣٢/ ١٥٠)، الكاشف (٣/ ٢٤٤)، تقريب التهذيب (ص: ١٠٧٦).\n(^٤) عبد الله بن دينار هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":153},{"text":"٦٩٦٣ - حدثنا محمد بن عبد الله بن الحكم، قال: حدثنا وهب الله بن راشد (^١)، قال: حدثنا حيوة، …\nحدثنا إبراهيم بن منقذ الخولاني (^٢)، قال: حدثنا إدريس بن يحيى الخولاني (^٣)، عن بكير بن مضر، قالا: حدثنا يزيد بن الهاد، حدثنا\n⦗١٥٥⦘ عبد الله بن دينار (^٤)، عن ابن عمر، أَنه سمع النبي ﷺ يقول: \"إنّ الغادر يُنصب له لواء يوم القيامة فيقال: ألا هذه غدرة فلان\" (^٥).\n_________\n(^١) الحجري، أبو زرعة المؤذن المصري.\n(^٢) هو: إبراهيم بن منقذ بن إبراهيم الخولاني مولاهم أبو إسحاق المصري.\n(^٣) الأموي مولاهم أبو عمرو المصري. (ت ٢١١ هـ).\nوالخولاني: نسبة إلى خَوْلان موضع سُكْنَاه لا إلى القبيلة.\nانظر: اللباب (١/ ٢٧٢)، وانظر: معجم البلدان (٢/ ٤٦٥).\nقال أبو زرعة: \"صدوق صالح من أفاضل المسلمين\"، وذكره ابن حبّان في الثقات وقال: \"مستقيم الحديث؛ إذا كان دونه ثقة وفوقه ثقة\". =\n⦗١٥٥⦘ = الجرح والتعديل (٢/ ٢٦٥)، الثقات لابن حبّان (٨/ ١٣٣).\n(^٤) عبد الله بن دينار هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٩٥٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن عبد الله بن الحكم)، وهو خطأ، وصوابه: (محمد بن عبد الله بن عبد الحكم) كما في النسخة الخطية بدار الكتب المصرية (٥/ ق ١٥٤/ ب)، ومطبوعة دار المعرفة (٦٥١٢)، وإتحاف المهرة (٩٨٩٦)، وقد ورد الحديث بمتنه عن ابن عبد الحكم بإسناد مغاير (٦٩٥٦)، وورد الاسم فيه على الصواب، وقد تصحف اسمه في بعض المواضع من هذه الطبعة (٣٥٦٥ هامش [٩/ ٨٥]، ٤٣٤٨ هامش [١١/ ١٢١])، وورد على الصواب في المواضع الأخرى.","vol":"14","page":154},{"text":"٦٩٦٤ - حدثنا أبو أمية، قال: حدثنا محمد بن الصَبَّاح (^١)، قال: حدثنا إسماعيل بن جعفر (^٢)، عن عبد الله بن دينار، عن ابن عمر، قال: قال رسول الله ﷺ: \"إنّ الغادر يُنصب له لواء يوم القيامة\" (^٣).\n_________\n(^١) الدولابي، أبو جعفر البغدادي. (ت ٢٢٧ هـ).\nوالصبّاح: بفتح الصاد المهملة، وتشديد الباء المعجمة بواحدة. الإكمال (٥/ ١٥٨).\n(^٢) إسماعيل بن جعفر هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":155},{"text":"٦٩٦٥ - حدثنا حمدان بن علي (^١)، قال: حدثنا أبو نعيم، قال: حدثنا سفيان (^٢) ح،\nحدثنا أبو حميد الحمصي (^٣)، قال: حدثنا يحيى بن صالح الوحاظي (^٤)،\n⦗١٥٦⦘ قال: حدّثنا سليمان بن بلال (^٥)، قالا: حدّثنا عبد الله بن دينار (^٦)، عن ابن عمر، قال: قال النبي ﷺ: \"لكل غادر لواء يوم القيامة\" (^٧).\n_________\n(^١) هو: محمد بن علي بن عبد الله بن مهران، البغدادي، أبو جعفر الورّاق.\n(^٢) الثوري.\n(^٣) هو: أحمد بن محمد بن المغيرة، وقيل أحمد بن محمد بن سيّار، الأزدي، أبو حميد الحمصي.\n(^٤) أبو زكريا الشامي الدمشقي.\n(^٥) القرشي التيمي مولاهم، أبو محمّد -أو أبو أيوب- المدني\n(^٦) عبد الله بن دينار هو موضع الالتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٦٩٥٦).","vol":"14","page":155},{"text":"٦٩٦٦ - حدّثنا أبو عبيد الله (^١)، قال: حدّثنا عمِّي (^٢)، قال: حدثني يونس، عن ابن شهاب، عن حمزة وسالم ابني عبد الله بن عمر أن عبد الله بن عمر قال: سمعت النبي ﷺ يقول: \"لكل غادر لواء يوم القيامة\" (^٣).\n_________\n(^١) هو: أحمد بن عبد الرّحمن بن وهب بن مسلم القرشي مولاهم أبو عبيد الله المصري، ابن أخي عبد الله بن وهب.\n(^٢) هو عبد الله بن وهب، وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر - ح (١١)، ٣/ ١٣٦٠).\nوأخرجه البخاريّ -كما تقدّم في الحديث رقم (٦٩٥٦) -.","vol":"14","page":156},{"text":"٦٩٦٧ - حدّثنا أبو إبراهيم الزّهريُّ (^١)، وحمدان بن علي، قالا: حدّثنا عفان بن مسلم، قال: حدّثنا شعبة (^٢)، عن سليمان، عن أبي وائل، عن\n⦗١٥٧⦘ عبد الله، عن النبي ﷺ قال: \"لكل غادر لواء يوم القيامة\" (^٣).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم الزّهريُّ، أبو إبراهيم البغدادي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر- ح (١٢)، ٣/ ١٣٦٠). وأخرجه البخاريّ: (كتاب الجزية والموادعة -باب إثم الغادر للبر والفاجر - ح (٣١٨٦)، (٦/ ٣٢٧ فتح).","vol":"14","page":156},{"text":"٦٩٦٨ - حدّثنا حمدان بن علي، قال: حدّثنا أبو عمر (^١) ح،\nحدّثنا يونس بن حبيب، قال: حدّثنا أبو داود (^٢)، قالا: حدّثنا شعبة (^٣)، عن الأعمش، سمع أبا وائل يحدث عن عبد الله، عن النَّبي ﷺ قال: \"لكل غادر لواء يوم القيامة، فيقال: هذه غدرة فلان\" (^٤).\n_________\n(^١) هو: حفص بن عمر بن الحارث الأزدي، أبو عمر الحوضي البصري.\n(^٢) سليمان بن داود الطيالسي.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٦٩٦٧).","vol":"14","page":157},{"text":"٦٩٦٩ - حدّثنا الصغاني، قال: حدّثنا عبيد الله، قال: حدّثنا شيبان، عن الأعمش (^١) -نحوه: \"لكل غادر لواء\"- (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٦٩٦٧).","vol":"14","page":157},{"text":"٦٩٧٠ - حدّثنا ابن شبابان (^١)، قال: حدّثنا عثمان بن أبي شيبة، قال: حدّثنا يحيى بن آدم (^٢)، عن يزيد بن عبد العزيز، عن الأعمش، عن\n⦗١٥٨⦘ شقيق، عن عبد الله، عن النَّبي ﷺ قال: \"إن لكل غادر لواء يعرف بغدرته، فيقال: هذه غدرة فلان بن فلان\" (^٣).\n_________\n(^١) هو: أحمد بن محمّد بن موسى بن شبابان، وقد جاء منسوبا في أول الكتاب (٥٤٠).\n(^٢) يحيى بن آدم هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر - ح (١٣)، (٣/ ١٣٦١).\nوأخرجه البخاريّ كما تقدّم في الحديث رقم (٦٩٦٧).","vol":"14","page":157},{"text":"٦٩٧١ - حدّثنا حمدان بن علي، والصغاني، وأبو أمية\" والصائغ (^١)، وأبو إبراهيم الزّهريُّ، قالوا: حدّثنا عفان، قال: حدّثنا شعبة (^٢)، عن ثابت، عن أنس، عن النبي ﷺ قال: \"لكل غادر لواء يوم القيامة يعرف به\" (^٣).\n_________\n(^١) جعفر بن محمّد الصائغ، أو محمّد بن إسماعيل الصائغ، فكلاهما يروي عن عفّان، وعنهما أبو عوانة، وقد تقدما جميعًا.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر - ح (١٤)، ٣/ ١٣٦١).\nوأخرجه البخاريّ: (كتاب الجزية والموادعة -باب إثم الغادر للبر والفاجر - ح (٣١٨٧)، (٦/ ٣٢٧ فتح).","vol":"14","page":158},{"text":"٦٩٧٢ - حدّثنا عمر بن محمّد العمري -بصنعاء-، قال: حدّثنا أبو الوليد (^١)، وحدثنا الصغاني، قال: حدّثنا سليمان بن حرب، قالا: حدّثنا شعبة (^٢) -بإسناده مثله- (^٣).\n_________\n(^١) هو: هشام بن عبد الملك الباهلي مولاهم أبو الوليد الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٦٩٧١).","vol":"14","page":158},{"text":"٦٩٧٣ - حدثنا أبو إبراهيم الزّهريُّ، وحمدان بن علي، قالا: حدّثنا\n⦗١٥٩⦘ عفان ابن مسلم ح،\nوحدثنا (^١) أبو أمية، قال: حدّثنا أبو الوليد، قالا: حدّثنا شعبة (^٢)، عن خليد بن جعفر، عن أبي نضرة، عن أبي سعيد، عن النبي ﷺ، قال: \"لكل غادر لواء يوم القيامة عند إسته\" (^٣).\n_________\n(^١) هنا نهاية الساقط من: (ل).\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحرم الغدر - ح (١٥)، ٣/ ١٣٦١).","vol":"14","page":158},{"text":"٦٩٧٤ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود (^١)، قال: حدّثنا المستمر بن الريان (^٢)، عن أبي نضرة، عن أبي سعيد الخدري أَنّ النبي ﷺ قال: \"لكل غادر لواء يوم القيامة\" (^٣).\nرواه محمد بن يحيى (^٤)، عن عبد الصمد، عن المستمر، وزاد فيه: \"يرفع له بقدر غدرته، ألَّا ولا غادر أعظم غدرًا من أمير عامة\" (^٥).\n_________\n(^١) الطيالسي.\n(^٢) المستمر بن الريان هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم الغدر - ح (١٦)، (٣/ ١٣٦١).\n(^٤) الذهلي.\n(^٥) إسناده معلق، وقد أخرجه مسلم في صحيحه -موصولًا- قال: حدثني زهير بن حرب، حدّثنا عبد الصمد به، بلفظه. (كتاب الجهاد والسير -باب تحريم الغدر-، (٣/ ٣٦١)، ح (١٦).","vol":"14","page":159},{"text":"٦٩٧٥ - ز- حدّثنا محمّد بن إسماعيل الصائغ (^١)، قال: حدّثنا معاوية بن عمرو (^٢) وعاصم بن يوسف الكوفي (^٣)، قالا: حدّثنا أبو إسحاق الفزاري (^٤)، عن أبي سعد الأعور (^٥)، عن عمرو بن مرّة (^٦)، عن أبي البَخْتَري (^٧)، عن عائشة، قالت: قال\n⦗١٦١⦘ النبي ﷺ: \"لكل غادر لواء يوم القيامة\" (^٨).\n_________\n(^١) تقدّم في الحديث رقم (٦٨٤١).\n(^٢) ابن المهلب بن عمرو الأزدي المعْنِي، أبو عمرو البغدادي.\n(^٣) اليربوعي، أبو عمرو الخيّاط الكوفي (ت ٢٢٠ هـ).\nقال محمّد بن عبد الله الحضرمي، والدارقطني: \"ثقة\"، وذكره ابن حبّان في الثقات، وقال البزار: \"ليس به بأس\". ووثقه الذهبي، وابن حجر. الثقات لابن حبّان (٨/ ٥٠٦)، تهذيب الكمال (١٣/ ٥٥٠)، الكاشف (٢/ ٤٨)، تهذيب التهذيب (٥/ ٦٠)، تقريب التهذيب (: ٤٧٤).\n(^٤) هو: إبراهيم بن محمّد بن الحارث بن أسماء، أبو إسحاق الفزاري الكوفي.\n(^٥) هو: سعيد بن المرزبان العبسي، أبو سعد البقال الكوفي الأعور.\n(^٦) ابن عبد الله بن طارق المرادي، أبو عبد الله الكوفي الأعمى.\n(^٧) والبختري: -أوله باء مفتوحة معجمة بواحدة وخاء معجمة وتاء معجمة باثنتين من فوقها-.\nهو: سعيد بن فيروز بن أبي عمران الطائي مولاهم، أبو البَخْتَرِي الكوفي (ت ٨٣ هـ)، وثقه ابن معين، والعجلي، وأبو زرعة، وغيرهم، وذكره ابن حبّان في الثقات، وقال أبو حاتم: \"صدوق\"، قال ابن سعد: \"وكان أبو البختري كثير الحديث، يرسل حديثه، ووري عن أصحاب رسول الله ﷺ، ولم يسمع من كبير أحد، فما كان من حديثه سماعًا فهو حسن، وما كان عن فهو ضعيف\". قال ابن حجر: \"ثقة ثبت، فيه تشيع قليل، كثير الإرسال\". الإكمال لابن ماكولا (١/ ٤٥٩ - ٤٦٠). الطبقات الكبرى (٦/ ٢٩٣)، معرفة الثقات للعجلي (٢/ ٣٨٦)، الجرح والتعديل (٤/ ٥٤ - ٥٥)، المراسيل لابن أبي حاتم (ص: ٦٨)، الثقات لابن حبّان (٤/ ٢٨٦)، تقريب التهذيب (ص: ٣٨٦).\n(^٨) إسناده ضعيف، فيه أبو سعد البقال ضعيف، كما أنّ أبا البختري لم يسمع من عائشة ﵂، قال أبو حاتم: \"أبو البختري عن عائشة مرسل\". (المراسيل لابن أبي حاتم (ص ٦٨).\nوقد أخرجه أبو يعلى في مسنده (٤/ ٢٥٥ - ٢٥٦) ح (٤٣٧٥)، والحاكم في المستدرك (٢/ ١٥٣) ح (٢٦٢٦) من طريق أبي إسحاق الفزاري.\nوالطبراني في المعجم الأوسط (٦/ ٢٩١ - ٢٩٢) ح (٥٦٢٤) من طريق علي بن هاشم، كلاهما عن أبي سعد البقال به.\nوالحديث ثابت في الصحيحين من حديث ابن عمر وابن مسعود ﵄ انظر الحديث رقم (٦٩٥٦) و(٦٩٥٧).","vol":"14","page":160},{"text":"<span data-type='title' id=toc-1016>[باب] (^١) بيان الخبر المبيح للإمام قتال المشركين قبل دعوتهم، فإنّ (^٢) وجوب الدعوة قبل قتالهم منسوخ، وإباحة الوقوع بهم على غرة منهم، وسبي ذراريهم، وبيان إباحة الإنكاء (^٣) فيهم والخداع في محاربتهم وتنفيرهم.</span>\n_________\n(^١) من: (ل).\n(^٢) في (ل): (وأن).\n(^٣) وقع في المطبوع \"الإنكار\" وهو خطأ، والصواب ما أثبتناه، وهو من النكاية، يقال: نكيتُ في العدو أنكى نكاية فأنا ناكٍ: إذا أكثرت الجراح والقتل، فوهنوا لذلك. انظر: النهاية (٥/ ١١٧).","vol":"14","page":162},{"text":"٦٩٧٦ - ز- حدّثنا يوسف بن سعيد بن مسلم، قال: حدّثنا علي بن بكّار (^١)، عن ابن عون (^٢)، عن نافع، عن ابن عمر، أَنّ رسول الله ﷺ أغار على خيبر يوم الخميس وهم غارون (^٣)، فقتل\n⦗١٦٣⦘ المقاتلة وسبى الذرية، قال (^٤): ورسول الله (^٥) ﷺ على فرس يركض ويرتجز، ويقول: \"إنا إذا نزلنا بساحة قوم فساء صباح المنذرين\"، قال: وهم ينظرون، ويقولون: محمّد والخميس! محمّد والخميس (^٦).\n_________\n(^١) البصري أبو الحسن الزاهد (ت ٢٠٧ هـ) وقيل قبلها.\nقال ابن سعد: كان عالما فقيها، وقال ابن معين: كان رجلا غزاء رجل صدق، ولم يكن من أصحاب الحديث، وذكره ابن حبّان في الثقات، وقال ابن حجر: صدوق عابد، الطبقات الكبرى لابن سعد (٧/ ٤٩٠)، سؤالات ابن الجنيد (ص ٣٨٦)، الثقات لابن حبّان (٨/ ٢٦٣)، تقريب التهذيب (ص ٦٩٠).\n(^٢) هو: عبد الله بن عون بن أَرْطَبَان المزني، أبو عون البصري.\n(^٣) أي غافلون لم يشعروا به. تفسير غريب ما في الصحيحين (ص: ١٩٥).\n(^٤) في (ل): (قدم رسول الله ﷺ).\n(^٥) نهاية (ل ٥/ ١٨٣ /ب).\n(^٦) إسناده حسن، ولم أقف على من خرّجه سوى أبي عوانة.\nوللحديث شاهد من حديث أنس بن مالك ﷺ أخرجه البخاريّ (كتاب الجهاد والسير - باب دعاء النبي ﷺ إلى الإسلام والنبوة … - ح (٢١٤٥)، (٦/ ١٣٠ فتح) عن عبد الله بن مسلمة. و(كتاب المغازي -باب غزوة خيبر - ح (٤١٩٧)، ٧/ ٥٣٤ فتح) عن عبد الله بن يوسف، كلاهما عن مالك، عن حميد، عن أنس.\nوأخرجه البخاريّ -أيضًا- (كتاب الصّلاة -باب ما يذكر في الفخذ - ح (٣٧١)، (١/ ٥٧٢ فتح) عن يعقوب بن إبراهيم: ومسلم (كتاب الجهاد والسير -باب غزوة خيبر - ح (١٢٠)، ٣/ ١٤٢٦) عن زهير بن حرب: كلاهما عن إسماعيل بن علية، عن عبد العزيز بن صهيب، عن أنس ﵁، ولفظ البخاريّ من رواية حميد عن أنس ﵁ أن النبي ﷺ خرج إلى خيبر، فجاءها ليلًا- وكان إذا جاء قومًا بليل لا يغير عليهم حتّى يصبح - فلما أصبح خرجت يهود بمساحيهم ومكاتلهم، فلمّا رأوه قالوا: محمّد والخميس، فقال النبي ﷺ: \"الله أكبر، خربت خيبر، إنا إذا نزلنا بساحة قوم فساءَ صباح المنذرين\".","vol":"14","page":162},{"text":"٦٩٧٧ - حدّثنا يوسف بن مسلم، قال: حدّثنا علي بن بكّار، عن ابن عون (^١)، [عن نافع] (^٢) عن ابن عمر، أن رسول الله ﷺ أغار علي بني\n⦗١٦٤⦘ المصطلق وهم غارّون؛ يسقون نَعمهم، فقتل المقاتلة وسبى الذرية، واصطفى جويرية (^٣).\n_________\n(^١) عبد الله بن عون هو موضع الالتقاء مع مسلم.\n(^٢) ساقط من: (ك)، ومن المطبوع، ومثبت في (ل).\n(^٣) أخرجه مسلم: كتاب الجهاد والسير -باب جواز الإغارة على الكفار الذين بلغتهم دعوة الإسلام من غير تقدّم الإعلام بالإغارة - ح (١)، (٣/ ١٣٥٦).\nوأخرجه البخاريّ: (كتاب العتق -باب من ملك من العرب رقيقًا فوهب، وباع، وجامع، وفدى، وسبى الذرية - ح (٢٥٤١)، (٥/ ٢٠٢ فتح).","vol":"14","page":163},{"text":"٦٩٧٨ - حدّثنا عيسى بن أحمد العسقلاني قال: حدّثنا النضر بن ثهيل (^١)، قال: حدّثنا ابن عون (^٢)، قال: كتب إليّ نافع (^٣) ح،\nوحدثنا الدقيقي، قال: حدّثنا يزيد بن هارون، قال: أخبرنا ابن عون، قال: كتبت إلى نافع، أسأله عن القوم إذا غَزَوا أيدعون العدو قبل أن يقاتلوا؟ فكتب إليّ: إنّما كان ذاك الدُّعاء في أول الإسلام، وقد أغار رسول الله ﷺ على بني المصطلق وهم غارون، وأنعامهم تسقى على الماء؛ فقتل مقاتلتهم وسبى سبيهم، وأصاب يومئذ جُويرية بنت الحارث. وحدثني بهذا الحديث عبد الله بن عمر، وكان في ذلك الجيش (^٤). -حديثهما واحد-.\n_________\n(^١) ابن خَرَشة المازني، أبو الحسن النَّحوي البصري.\n(^٢) عبد الله بن عون هو موضع الالتقاء مع مسلم.\n(^٣) في المطبوع: (كتبت إلى نافع).\n(^٤) انظر الحديث رقم (٦٩٧٧).","vol":"14","page":164},{"text":"٦٩٧٩ - حدّثنا أبو داود السجزي، قال: حدّثنا سعيد بن منصور (^١)، قال: حدّثنا سفيان بن عيينة (^٢) سمع عمروٌ جابرًا يقول: قال النَّبي ﷺ: \"الحرب خدعة\" (^٣).\n_________\n(^١) ابن شعبة الخراساني، أبو عثمان المروزي.\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) (خَدْعة): قال ابن الأثير \"يُرْوى بفتح الخاء وضمها مع سكون الدال، وضمها مع فتح الدال.\nفالأول معناه: أَنّ الحرب ينقضي أمرها بخدعة واحدة، من الخداع، أي: أن المقاتل إذا خُدع من واحدة لم تكن له إقالة، وهي أفصح الروايات وأصحها.\nومعنى الثّاني: هو الاسم من الحذاع.\nومعنى الثّالث: أن الحرب تخدع الرجال، وتمنيهم، ولا تفي لهم، كما يقال: رجل لُعَبة وضُحَكة؛ أي: كثير اللعب والضحك\". النهاية (٢/ ١٤).\nوجاء في فتح الباري (٦/ ١٨٣): (وحكى المنذري لغة رابعة بالفتح فيهما، قال: وهو جمع خادع أي أن أهلها هذه الصِّفَة وكأنه قال: أهل الحرب خَدَعة. وحكى مكي ومحمد بن عبد الواحد لغة خامسةً كسر أوله مع الإسكان …).\nوالحديث أخرجه مسلم: (كتاب الجهاد والسير -باب جواز الخداع في الحرب - ح (١٧)، (٣/ ١٣٦١).\nوأخرجه البخاريّ: (كتاب الجهاد والسر -باب الحرب خدعة - ح (٣٠٣٠)، (٦/ ١٨٣ فتح).\n* من فوائد الاستخراج: تعيين سفيان بن عيينة، وقد ورد عند مسلم مهملًا.","vol":"14","page":165},{"text":"٦٩٨٠ - حدّثنا يزيد بن سنان، وأبو الأزهر، قالا: حدّثنا\n⦗١٦٦⦘ أبو عاصم (^١)، عن ابن جريج، عن أبي الزبير (^٢)، عن جابر (^٣) أَنّ النبي ﷺ قال: \"الحرب خدعة\" (^٤) / (^٥).\n_________\n(^١) هو: الضحاك بن مخلد بن الضحاك الشيباني.\n(^٢) هو: محمّد بن مسلم بن تدرس القرشي الأسدي مولاهم أبو الزبير المكي.\n(^٣) جابر بن عبد الله ﵁ هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٦٩٧٩).\n(^٥) نهاية (ل ٥/ ١٨٤ / أ).","vol":"14","page":165},{"text":"٦٩٨١ - حدّثنا الحسن بن أبي الربيع، والسلمي، قالا: حدّثنا عبد الرزّاق، قال: أخبرنا معمر (^١)، عن همام بن منبه قال: هذا ما حدّثنا أبو هريرة، عن محمّد رسول الله ﷺ فذكر أحاديث - وقال رسول الله ﷺ: \"الحرب خدعة\" (^٢).\n_________\n(^١) معمر هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز الخداع في الحرب - ح (١٨)، ٣/ ١٣٦٢). وأخرجه البخارىِ: (كتاب الجهاد والسير -باب الحرب خدعة - ح (٣٠٢٩)، (٦/ ١٨٣ فتح).","vol":"14","page":166},{"text":"٦٩٨٢ - حدّثنا الصغاني، قال: حدّثنا يعلى بن عبيد، قال: حدّثنا الأعمش (^١)، عن خيثمة، عن سُوَيْد بن غفلة، قال: قال علي: إذا حدثتكم عن رسول الله ﷺ فإنّي والله لأنْ أخرّ من السَّماء أحب إليّ من أَنْ أكذب على رسول الله ﷺ وإذا حدثتكم فيما بيننا فإنّ الحرب\n⦗١٦٧⦘ خدعةٌ (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الزكاة -باب التحريض على قتل الخوارج - ح (١٥٤)، (٢/ ٧٤٦). وأخرجه البخاريّ: (كتاب استتابة المرتدين، والمعاندين وقتالهم -باب قتل الخوارج والملحدين بعد إقامة الحجة عليهم - ح (٦٩٣٠)، (١٢/ ٢٩٥ فتح).","vol":"14","page":166},{"text":"٦٩٨٣ - حدّثنا أبو داود الحراني، قال: حدّثنا عثمان بن عمر (^١)، قال: حدّثنا شعبة، عن عون بن أبي جحيفة (^٢)، عن أبيه (^٣)، قال: قال علي (^٤) ﵁: إذا حدثتكم عن رسول الله ﷺ حديثًا فلأن أقع من السماء إلى الأرض أحب إليّ من أنْ أقول عليه ما لم يقل، وإنّ الحرب خدعة (^٥).\n_________\n(^١) ابن فارس بن لقيط العَبْدي، أبو محمّد البصري.\n(^٢) هو: عون بن أبي جحيفة وهب بن عبد الله السُّوائي الكوفي (ت ١١٦ هـ).\nوثقه ابن معين، وأبو حاتم، والنسائي، وغيرهم وذكره ابن حبّان في الثقات.\nوكذا وثقه ابن حجر. الجرح والتعديل (٦/ ٣٨٥)، الثقات لابن حبَّان (٥/ ٢٣٦)، تهذيب الكمال (٢٢/ ٤٤٨)، تقريب التهذيب (ص: ٧٥٨).\n(^٣) هو: وهب بن عبد الله بن مسلم، أبو جُحَيْفة السّوائي.\nمن صغار أصحاب النبي ﷺ، روى عن النبي ﷺ وعن علي بن أبي طالب والبراء بن عازب. وكان علي بن أبي طالب يسميه: \"وهب الخير\". قال ابن حبّان: \"مات سنة أربع وسبعين في ولاية بشر بن مروان على العراق\". الثقات لابن حبّان (٣/ ٤٢٨)، الإصابة (٣/ ٦٤٢).\n(^٤) علي بن أبي طالب ﵁ هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٩٨٢). =\n⦗١٦٨⦘ = وقد أخرجه من طريق شعبة به: الطيالسي في مسنده (ص: ١٧) ح (١٠٥)، وأحمد في مسنده (١/ ١٣٤) بلفظه، وأبو يعلى في مسنده (١/ ٤٢٢ - ٤٢٣) ح (٥٥٩)، وابن جرير في تهذيب الآثار (٤/ ١١٨).","vol":"14","page":167},{"text":"٦٩٨٤ - ز- حدّثنا أبو عمرو بن حازم الكوفي (^١)، قال: حدّثنا عبيد الله بن موسى (^٢) ح.\nوحدثنا أبو الكَرَوَّس (^٣)، قال: حدّثنا أسد بن موسى (^٤)، قالا: حدثنا إسرائيل (^٥)، عن أبي إسحاق (^٦)، عن سعيد بن ذي حدان (^٧)، عن\n⦗١٦٩⦘ علي بن أبي طالب ﵁ قال: إن الله جعل الحرب خدعة على لسان نبيكم ﷺ (^٨).\n_________\n(^١) هو: أحمد بن حازم بن محمّد بن أبي غرزة، أبو عمرو الغفاري الكوفي.\n(^٢) تقدّم في الحديث رقم (٦٨٥٦).\n(^٣) هو: محمّد بن عمرو بن تمام أبو الكَرَوَّس الكلبي.\nوكرَوَّس: بفتح الكاف والراء، والواو المشددة آخره سين مهملة. انظر: الإكمال (٧/ ١٦٩)، وتكملة الإكمال (٥/ ١٠٠)، تبصير المنتبه (٣/ ١١٩٢).\n(^٤) ابن إبراهيم بن الوليد الأموي المصري، ويقال له: أسد السُّنَّة.\n(^٥) ابن يونس بن أبي إسحاق الهمداني السبيعي، أبو يوسف الكوفي.\n(^٦) هو: عمرو بن عبد الله الكوفي، أبو إسحاق السبيعي.\n(^٧) في: (ك) (سعد)، والتصويب من: (ل)، وإتحاف المهرة لابن حجر (١١/ ٤٠٢) ومصادر ترجمته -أيضًا-، وهو سعيد بن ذي حدان الكوفي.\nوحُدّان: بضم الحاء المهملة. انظر: الإكمال لابن ماكولا (٢/ ٦١).\nوقد ذكره ابن حبّان في الثقات وقال: \"ربما أخطأ\"، وقال ابن المديني: \"هو رجل مجهول، لا أعلم أحدا روى عنه إِلَّا أبو إسحاق\"، وقال الدارقطني: \"لم يدرك عليًّا\".\nقال ابن حجر: \"مجهول\". =\n⦗١٦٩⦘ = الثقات لابن حبّان (٤/ ٢٨٢)، العلل للدارقطني (٣/ ٢٢٧)، تهذيب التهذيب (٤/ ٢٦)، تقريب التهذيب (ص: ٣٧٧).\n(^٨) إسناده ضعيف، وقد أخرجه ابن سعد في الطبقات (٦/ ٢٤٤)، وابن أبي شيبة (١٢/ ٥٢٩) ح (١٥٥٠٩)، وعبد الله بن أحمد في زوائد المسند (١/ ٩٠)، وأبو يعلى (١/ ٢٦٠) ح (٤٩٠)، وابن جرير في تهذيب الآثار (٤/ ١١٨).\nكلهم من طرق عن أبي إسحاق السبيعي به.\nوأخرجه أحمد في مسنده (١/ ١٢٦) وابن أبي شيبة (١٢/ ٥٢٩) ح (١٥٥٠٨)، وابن جرير في تهذيب الآثار (٤/ ١٢٠ - ١٢١).\nكلهم من طريق سفيان الثّوريّ، عن أبي إسحاق، عن سعيد بن ذي حُدَّان، قال: حدثني من سمع عليا يقول: الحرب خدعة على لسان نبيكم ﷺ.\nفمدار على سعيد بن ذي حدان، وهو مع جهالته لم يدرك عليًّا ﵁-كما قال الدارقطني- وتدل عليه الرِّواية الثّانية.\nوقد تقدّم أن الحديث في الصحيحين عن علي ﵁ موقوفة، انظر الحديث رقم (٦٩٨٢)، وأخرجاه مرفوعا من حديث جابر وأبي هريرة ﵄ أيضًا، وانظر الحديث رقم (٦٩٧٩، ٦٩٨١).","vol":"14","page":168},{"text":"٦٩٨٥ - ز- حدّثنا أبو قلابة الرقاشي (^١)، قال: حدّثنا أبو حذيفة (^٢)،\n⦗١٧٠⦘ قال: حدّثنا سفيان (^٣)، عن أبي إسحاق بإسناده نحوه (^٤).\n_________\n(^١) هو عبد الملك بن محمّد أبو قلابة الرقاشي.\n(^٢) هو: موسى بن مسعود أبو حذيفة النهدي البصري.\n(^٣) الثّوريّ.\n(^٤) إسناده ضعيف من أجل سعيد بن ذي حدان. انظر الحديث السابق رقم (٦٩٨٤).","vol":"14","page":169},{"text":"٦٩٨٦ - ز- حدّثنا (^١) العُطَاردي (^٢)، قال: حدّثنا يونس بن بكير (^٣)، قال: حدّثنا محمّد بن إسحاق (^٤)، قال: حدثني يزيد بن رومان (^٥)، عن عروة، عن عائشة أن النبي ﷺ قال: \"إنّما الحرب خدعة\" (^٦).\n_________\n(^١) في: (ك) (ح حدّثنا)، ولفظة (ح) ليست في: ل، وهو الصواب.\n(^٢) هو: أحمد بن عبد الجبّار بن محمّد التميمي العُطاردي، أبو عمر الكوفي.\n(^٣) ابن واصل الشيباني، أبو بكر الجمال الكوفي.\n(^٤) ابن يسار المطلبي.\n(^٥) الأسدي، أبو رَوح المدني مولى آل الزبير.\n(^٦) إسناده حسن، وقد أخرجه ابن ماجه (٢/ ٩٤٥)، ح (٢٨٣٣) من طريق محمّد بن عبد الله بن نمير، وابن جرير في تهذيب الآثار (٤/ ١٢٢) من طريق أبي غريب - كلاهما عن يونس بن بكير به. وهو في الصحيحين من حديث جابر وأبي هريرة ﵄. انظر الحديث رقم (٦٩٧٩)، (٦٩٨١).","vol":"14","page":170},{"text":"٦٩٨٧ - ز- حدّثنا محمد بن عوف الحمصي (^١)، وأبو يزيد الرملي (^٢)، قالا: حدّثنا أبو أيوب / (^٣) الدمشقي (^٤)، قال: حدثني\n⦗١٧١⦘ عبد الرّحمن بن بشير (^٥)، عن محمّد بن إسحاق، قال: حدثني أبو ليلى عبد الله بن سهل (^٦)، عن عائشة أن النَّبي ﷺ قال: \"الحربُ خدعةٌ\" (^٧).\n_________\n(^١) هو: محمّد بن عوف بن سفيان الطائي، أبو جعفر الحمصي.\n(^٢) لم أجد له ترجمة.\n(^٣) نهاية (ل ٥/ ١٨٤ /ب).\n(^٤) هو: سليمان بن عبد الرّحمن بن عيسى التميمي، أبو أيوب الدمشقي ابن بنت =\n⦗١٧١⦘ = شرحبيل بن مسلم الخولاني.\n(^٥) تقدّم في الحديث رقم (٦٩٥١).\n(^٦) هو: عبد الله بن سهل بن عبد الرّحمن الأنصاري، أبو ليلى المدني، وقيل: أبو ليلى بن عبد الله ابن عبد الرّحمن بن سهل الأنصاري. ذكره ابن حبّان في الثقات، وقال ابن عبد البرّ: \"أجمعوا على أنه ثقة\". قال ابن حجر: \"ثقة\". الثقات لابن حبّان (٥/ ٢٧)، تهذيب التهذيب (١٢/ ٢١٥)، تقريب التهذيب (ص: ١١٩٨).\n(^٧) إسناده حسن، وقد أخرجه ابن جرير في تهذيب الآثار (٤/ ١٢٢ - ١٢٣) من طريق محمّد بن عوف الطائي الحمصي به. وانظر الحديث رقم (٦٩٨٦).","vol":"14","page":170},{"text":"٦٩٨٨ - ز- حدثنا العُطاردي (^١)، قال: حدّثنا يونس بن بكير (^٢)، قال: حدّثنا مطر بن ميمون الحارثي (^٣)، عن\n⦗١٧٢⦘ عكرمة (^٤)، عن ابن عبّاس، أن النبي ﷺ قال: \"الحرب خدعة\" (^٥).\n_________\n(^١) أحمد بن عبد الجبار التميمي العطاردي -تقدّم قريبًا- في الحديث رقم (٦٩٨٦).\n(^٢) ابن واصل الشيباني.\n(^٣) كذا في: (ك)، و(ل) (الحارثي) ولم أقف على هذه النسبة في مصادر ترجمته، ولعلّها تصحفت من (المحاربي).\nوهو مطر بن ميمون المحاربي الإسكاف، أبو خالد الكوفي. قال البخاري، وأبو حاتم، والنسائي، والساجي: \"منكر الحديث\"، وقال ابن حبّان: \"كان ممّن يروي الموضوعات عن الأثبات … لا تحل الرِّواية عنه\". وقال ابن حجر: \"متروك\". =\n⦗١٧٢⦘ = الضعفاء الصغير للبخاري (ص: ٣٢٨)، الجرح والتعديل (٨/ ٢٨٧)، المجروحين لابن حبّان (٣/ ٥)، تهذيب التهذيب (١٠/ ١٧٠)، تقريب التهذيب (صـ: ٩٤٧).\n(^٤) البربري، أبو عبد الله المدني، مولى ابن عبّاس (ت ١٠٤ هـ وقيل بعدها).\nقال ابن معين، والعجلي، وأبو حاتم، والنسائي: \"ثقة\"، زاد العجلي: \"بريء ممّا يرميه به النَّاس من الحرورية\"، وذكره ابنُ حبّان في الثقات. وقال ابن حجر: \"ثقة ثبت عالم بالتفسير، لم يثبت تكذيبه عن ابن عمر، ولا تثبت عنه بدعة\".\nوقد أجاب الحافظ في \"هدي الساري\"، عن الأوجه الّتي تُكلم في عكرمة من أجلها، وأطال في ترجمته هناك. معرفة الثقات للعجلي (٢/ ١٤٥)، تاريخ الدارمي (ص: ١١٧، ١٦٣)، الجرح والتعديل (٧/ ٧ - ٩)، الثقات لابن حبّان (٥/ ٢٢٩ - ٢٣٠)، تهذيب الكمال (٢٠/ ٢٨٩)، تقريب التهذيب (ص: ٦٨٧ - ٦٨٨)، هدي الساري (ص: ٤٤٦ - ٤٥١).\n(^٥) إسناده ضعيف جدًّا؛ فيه مطر بن ميمون وهو متروك، أخرجه ابن ماجه (٢/ ٩٤٦) (٢٨٣٤) عن محمّد بن عبد الله بن نمير، وابن جرير في تهذيب الآثار (٤/ ١٢٤) أبي كريب، والطبراني (١١/ ٣٠٠) ح (١١٧٩٨)، والعقيلي في الضعفاء (٤/ ٢٢٠) كلاهما عن علي بن عبد العزيز ابن عبيد بن يعيش، ثلاثتهم عن يونس بن بكير به.\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄. انظر الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":171},{"text":"٦٩٨٩ - ز- حدثني عثمان بن خُرَّزاذ (^١)، قال: حدّثنا ابن نمير (^٢)\n⦗١٧٣⦘ عن يونس (^٣)، بمثله (^٤) وزاد فيه: وعن يونس -مثل حديث يزيد بن رومان أيضًا- (^٥).\n_________\n(^١) هو: عثمان بن عبد الله بن محمّد بن خُرَّزاذ أبو عمرو البصري.\nوخرّزاذ: -بضم المعجمة وتشديد الراء بعدها زاي. التقريب (ص: ٦٦٥).\n(^٢) هو: محمّد بن عبد الله بن نمير الهَمْدَاني، أبو عبد الرّحمن الكوفي.\n(^٣) ابن بكير.\n(^٤) انظر الحديث رقم (٦٩٨٨).\n(^٥) انظر الحديث رقم (٦٩٨٦).","vol":"14","page":172},{"text":"٦٩٩٠ - ز- حدّثنا أبو الأزهر (^١)، قال: حدّثنا خالد بن مخلد (^٢)، قال: حدّثنا عبد الله بن بكير الغنوي (^٣) ح،\nوحدثنا مطين (^٤)، عن إبراهيم بن الحسن (^٥)، عن عبد الله بن\n⦗١٧٤⦘[بكير] (^٦)، عن حكيم بن جبير (^٧)، عن أبي إدريس (^٨)، عن المسيَّب بن نَجَبَة (^٩)، عن الحسن بن علي (^١٠) أن النبي ﷺ قال: \"الحرب خدعة\" (^١١).\n_________\n(^١) أحمد بن الأزهر النيسابوري.\n(^٢) تقدّم في الحديث رقم (٦٩٠٩).\n(^٣) الكوفي. قال الساجي: \"من أهل الصدق، وليس بالقوي\"، وذكره ابن حبّان في الثقات. وقال ابن عدي: \"ولعبد الله أحاديث أفرادات … ولم أر للمتقدمين فيه كلامًا\". الثقات لابن حبّان (٨/ ٣٣٥)، الكامل لابن عدي (٤/ ٢٥٠ - ٢٥١)، ميزان الاعتدال (٣/ ١١٣).\n(^٤) هو: محمّد بن عبد الله بن سليمان، أبو جعفر الحضرمي الكوفي (ت ٢٩٧ ص). والملقب بمُطيَّن -بضم الميم وفتح الطاء المهملة، وتشديد الياء المفتوحة وفي آخرها النون. وقد لقب بذلك لأن أبا نعيم الفضل بن دكين مرّ عليه وهو يلعب مع الصبيان وقد طينوه، فقال له يا مطين! آن لك أن تسمع الحديث، فلقب بالمطين.\nانظر: الأنساب (٥/ ٣٢٩ - ٣٣٠)، كشف النقاب (٢/ ٤١٧).\nوثقه الدارقطني، والخليلي، والسمعاني، وقال ابن أبي حاتم: \"صدوق\"، وقال الذهبي: \"كان متقنا\".\nالجرح والتعديل (٧/ ٢٩٨)، الأنساب للسمعاني (٥/ ٣٣٠)، سير أعلام النُّبَلاء (١٤/ ٤٢).\n(^٥) لم أجد له ترجمة.\n(^٦) في: (ك) (عبد الله بن بكر) وهو خطأ، والتصويب من: (ل)، وكذا في إتحاف المهرة لابن حجر (٤/ ٢٩٩). وهو الغنوي - المتقدم.\n(^٧) الأسدي الكوفي.\nقال أحمد، ويعقوب بن شيبة، وأبو حاتم، والنسائي: \"ضعيف الحديث\"، زاد أحمد: \"مضطرب\"، وزاد أبو حاتم: \"منكر الحديث\". وقال ابن معين: \"ليس بشيء\"، وقال ابن حبّان: \"كان غاليًا في التشيع، كثير الوهم فيما يروي\"، وقال الدارقطني: \"متروك\". وضعفه الذهبي، وابن حجر. العلل ومعرفة الرجال لأحمد (١/ ٣٩٦)، الضعفاء والمتروكين للنسائي (ص: ٨١)، الجرح والتعديل (٣/ ٢٠١ - ٢٠٢)، المجروحين لابن حبّان (١/ ٢٤٦)، سنن الدارقطني (٢/ ١٢٢)، تقريب التهذيب (ص: ٢٦٥).\n(^٨) هو سوار الهمداني، أبو إدريس المرهبي الكوفي، وقيل اسمه: مساور.\nذكره ابن حبَّان في الثقات، وقال ابن عبد البرّ: \"كان من ثقات الكوفيين، وفيه تشيع\". قال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق يتشيع\". الثقات لابن حبّان (٤/ ٣٣٨)، تهذيب الكمال (٣٣/ ٢١)، الكاشف (٣/ ٢٧٠)، تقريب التهذيب (ص: ١١٠٦).\n(^٩) الفزاري، الكوفي (ت ٦٥ هـ وقيل ٦٧ هـ).\nونَجبَة: بفتح النون والجيم والموحدة. انظر: الإكمال لابن ماكولا (١/ ٥٠٠ - ٥٠١).\nذكره ابن حبّان في الثقات. وقال ابن حجر: \"مقبول\". الثقات لابن حبّان (٥/ ٤٣٧)، تقريب التهذيب (ص: ٩٤٤).\n(^١٠) ابن أبي طالب بن عبد المطلب الهاشمي القرشي سبط رسول الله ﷺ وريحانته ﵁ مات سنة ٤٧ هـ وقيل سنة ٥٠ ويقال إنّه مات مسمومًا. الإصابة (١/ ٣٢٨ - ٣٣١).\n(^١١) إسناده ضعيف، وقد أخرجه أبو يعلى (١٢/ ١٢٩ - ١٣٠) ح (٦٧٦٠) من طريق =\n⦗١٧٥⦘ = محمّد بن مرزوق ثنا حسين الأشقر، والطبراني في الكبير (٣/ ٨٢)، ح (٢٧٢٨) من طريق مطين، ثنا إبراهيم بن الحسن، كلاهما عن عبد الله بن بكير به.\nوفيه حكيم بن جبير وهو ضعيف، -كما تقدم في ترجمته-.\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄.\nانظر الحديث رقم (٦٩٧٩)، (٦٩٨١).","vol":"14","page":173},{"text":"٦٩٩١ - ز- حدثني علّان بن المغيرة المخزومي (^١)، وعثمان بن خرزاذ، وأبو يوسف الفارسي (^٢)، وأبو الأحوص القاضي (^٣)، قالوا: حدّثنا فضالة بن مفضل ابن فضالة أبو ثوابة (^٤)، قال: حدثني أبي (^٥)، أَنّ محمّد بن عجلان (^٦) حدّثه عن أبي الزِّناد (^٧)، عن\n⦗١٧٦⦘ خارجة بن زيد بن ثابت (^٨)، عن زيد بن ثابت (^٩)، أنّ النبي ﷺ قال: \"الحرب خدعة (^١٠) \" لم يروه غير ابن مفضل.\n_________\n(^١) هو: علي بن عبد الرّحمن بن محمّد بن المغيرة المخزومي، أبو الحسن الكوفي ثمّ المصري.\n(^٢) هو: يعقوب بن سفيان بن جوان الفارسي، أبو يوسف الفسوي.\n(^٣) محمّد بن الهيثم بن حمّاد الثقفي مولاهم أبو الأحوص القاضي قاضي عكبرا.\n(^٤) هو: فضالة بن مفضل بن فضالة بن عبيد القتباني، أبو ثوابة المصري.\nقال أبو حاتم: \"لم يكن بأهلٍ أن يكتب عنه العلم، سألت سعيد بن عيسى بن تليد فثبطني عنه، وقال: الحديث الّذي يحدث به موضوع، أو نحو هذا\"، وقال العقيلي: \"في حديثه نظر\"، وقد ذكره ابن حبّان في الثقات. وقد ذكره من جملة الضعفاء ابن الجوزي والذهبي. الضعفاء للعقيلي (٣/ ٤٥٦)، الجرح والتعديل (٧/ ٧٩)، الثقات لابن حبَّان (٩/ ١٠)، الضعفاء والمتروكين لابن الجوزي (٣/ ٦)، المغني في الضعفاء للذهبي (٢/ ٥١٠).\n(^٥) هو: المفضل بن فضالة بن عبيد القتباني، أبو معاوية المصري. (ت ١٨١ هـ).\n(^٦) القرشي مولاهم أبو عبد الله المدني\n(^٧) هو: عبد الله بن ذكوان القرشي مولاهم أبو عبد الرّحمن المدني المعروف بأبي الزِّناد.\n(^٨) الأنصاري النجاري، أبو زيد المدني (ت ٩٩ وقيل ١٠٠ هـ).\nأحد الفقهاء السبعة الأعلام، وثقه ابن سعد، والعجلي، وذكره ابن حبّان في الثقات.\nقال الذهبي: \"ثقة إمام\"، وقال ابن حجر: \"ثقة فقيه\".\nالطبقات الكبرى لابن سعد (٥/ ٢٦٢)، معرفة الثقات للعجلي (١/ ٣٣٠)، الثقات لابن حبّان (٤/ ٢١١)، الكاشف (١/ ٢٠٠)، تقريب التهذيب (ص: ٢٨٣).\n(^٩) ابن الضحاك بن زيد بن لوذان الأنصاري النّجاري، كنيته أبو سعيد، وقيل: أبو ثابت.\nكان من علماء الصّحابة، وهو الّذي تولى قسمة غنائم اليرموك، مات سنة خمس وأربعين على قول الأكثرين. انظر: الإصابة (١/ ٥٦١ - ٥٦٢).\n(^١٠) إسناده ضعيف، وقد أخرجه ابن جرير في تهذيب الآثار (٤/ ١٢٣)، والعقيلي في الضعفاء (٣/ ٤٥٦)، والطبراني (٥/ ١٣٦)، ح (٤٨٦٦).\nكلهم من طريق فضالة بن مفضل أبو ثوابة المصري به، وفضالة ضعيف، قال الهيثمي في مجمع الزوائد (٥، ٣٢٣): \"رواه الطبراني، وفيه فضالة بن المفضل وهو ضعيف\".\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄.\nانظر الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":175},{"text":"٦٩٩٢ - حدّثنا أبو الكروس الكلبي، قال: حدّثنا أسد بن موسى، قال: حدّثنا مالك بن إسماعيل (^١)، قال: حدّثنا أبو بكر بن يحيى (^٢)، عن\n⦗١٧٧⦘ أبيه (^٣)، عن أبي هريرة (^٤) قال: قال أبو القاسم ﷺ: \"الحرب خدعة\" (^٥).\n_________\n(^١) ابن درهم النهدي مولاهم أبو غسان الكوفي.\n(^٢) ابن النضر الأنصاري السلمي المدني.\nقال الذهبي: \"لا وثّق، ولا ضعف، ما كأنه قوي\"، وقال ابن حجر: \"مستور\".\nميزان الاعتدال (٦/ ١٨٨)، تقريب التهذيب (ص: ١١١٩).\n(^٣) هو: يحيى بن النضر الأنصاري السلمي المدني.\n(^٤) أبو هريرة ﵁ هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٦٩٨١).","vol":"14","page":176},{"text":"٦٩٩٣ - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا ابن أبي مريم (^٢) ح،\nوأخبرني العباس بن الوليد بن مزيد قال: أخبرني أبي، قالا: حدّثنا ابن لهيعة (^٣)، عن أبي يونس (^٤)، عن أبي هريرة (^٥) أنّه سمع أبا القاسم (^٦) ﷺ يقول: \"الحرب خدعة\" (^٧).\n_________\n(^١) الذهلي.\n(^٢) هو: سعيد بن الحكم بن محمّد، المعروف بابن أبي مريم الجمحي، مولاهم، أبو محمّد المصري.\n(^٣) هو: عبد الله بن لهيعة بن عقبة، أبو عبد الرّحمن الحضرمي المصري.\n(^٤) هو: سُليم بن جُبير الدَّوْسي، أبو يونس المصري -مولى أبي هريرة - (ت ١٢٣ هـ).\nقال النسائي: \"ثقة\"، وذكره ابن حبَّان في الثقات. ووثقه الذهبي، وابن حجر.\nالثقات لابن حبّان (٤/ ٣٣٠ - ٣٣١)، تهذيب الكمال (١١/ ٣٤٣)، الكاشف (١/ ٣١٠)، تقريب التهذيب (صـ: ٤٠٤).\n(^٥) أبو هريرة ﵁ هو موضع الالتقاء مع مسلم …\n(^٦) نهاية (ل ٥/ ١٨٥/ أ) من: (ل)، وقد تقدّم هذا الحديث على سابقه في (ل).\n(^٧) انظر الحديث رقم (٦٩٨١).","vol":"14","page":177},{"text":"٦٩٩٤ - ز- حدّثنا محمّد بن مسلم بن واره، قال: حدثني عاصم بن\n⦗١٧٨⦘ يزيد العمري (^١)، قال: حدّثنا عبد الله بن عبد العزيز الليثي (^٢)، قال: سمعت ابن شهاب (^٣) يحدث عن عطاء بن يزيد (^٤)، عن أبي أيوب (^٥) قال: قال رسول الله ﷺ: \"لا يحل الكذب إِلَّا في ثلاث (^٦): الرَّجل يكذب امرأته يرضيها بذلك\".\nوقال النبي ﷺ: \"الحرب خدعة، والرجل يمشي بين رجلين يصلح\n⦗١٧٩⦘ بينهما\" (^٧).\n_________\n(^١) ذكره ابن حبّان في الثقات، وقال: \"ربما أغرب\".\nالثقات لابن حبّان (٨/ ٥٠٦)، وله ذكر في الجرح والتعديل (٦/ ٣٥٢).\n(^٢) هو عبد الله بن عبد العزيز بن عبد الله الليثي، أبو عبد العزيز المدني.\nضعفه البخاريّ، وأبو زرعة، وأبو حاتم، والنسائي، وغيرهم. قال الجوزجاني: \"يروي عن الزّهريّ مناكير، بعيدٌ عن أوعية الصدق\"، وقال ابن حبّان: \"كان ممّن اختلط بأخرة، حتّى كان يقلب الأسانيد وهو لا يعلم، ويرفع المراسيل من حيث لا يفهم، فاستحق الترك … \". قال ابن حجر: \"ضعيف، واختلط بآخرة\".\nالتاريخ الكبير للبخاري (٥/ ١٤٠)، أحوال الرجال للجوزجاني (صـ: ١٣٠)، الضعفاء والمتروكين للنسائي (صـ: ١٤٥)، الجرح والتعديل (٥/ ١٠٣)، المجروحين لابن حبّان (٢/ ٨)، تقريب التهذيب (صـ: ٥٢٣).\n(^٣) هو: محمّد بن مسلم بن عبيد الله بن عبد الله بن شهاب أبو بكر الزّهريُّ.\n(^٤) الليثي، أبو محمّد، أو أبو زيد.\n(^٥) هو: خالد بن زيد بن كليب، أبو أيوب الأنصاري. شهد العقبة وبدرًا وما بعدها إلى أن توفي سنة اثنتين وخمسين، وقيل قبلها ﵁. الإصابة (١/ ٤٠٥).\n(^٦) في (ل): (ثلاثة).\n(^٧) إسناده ضعيف، عبد الله بن عبد العزيز الليثي ضعيف، ولم أقف على من خرّجه سوى المصنِّف. وله شاهد من حديث أم كلثوم بنت عقبة بن أبي معيط.\nأخرجه مسلم (كتاب البرّ والصلة والآداب -باب تحريم الكذب وبيان المباح منه - ح (١٠١)، (٤/ ٢٠١١ - ٢٠١٢).\nوأخرجه أحمد (٦/ ٤٠٤)، وأبو داود (٥/ ٢١٩ - ٢٢٠) ح (٤٩٢١).\nوله شاهد آخر من حديث أسماء بنت يزيد.\nأخرجه أحمد (٦/ ٤٥٩، ٤٦١)، والترمذي (٤/ ٢٩٢) ح (١٩٣٩).","vol":"14","page":177},{"text":"٦٩٩٥ - ز - حدّثنا أبو يوسف القلوسي (^١)، قال: حدّثنا يعقوب بن محمّد الزّهريُّ (^٢)، قال: حدّثنا ابن وهب، عن يونس (^٣)، عن الزّهريّ، عن عبد الرّحمن بن عبد الله بن كعب بن مالك (^٤)، عن أبيه (^٥)، عن عمه عبيد الله (^٦)، وكان قائد أبيه، عن كعب بن مالك، أَنّ النبي ﷺ كان إذا أراد غزوًا ورّى بغيره وأظهر أنّه يريد غيرها وكان يقول: \"الحرب\n⦗١٨٠⦘ خدعة\" (^٧).\n_________\n(^١) هو: يعقوب بن إسحاق بن زياد البصري أبو يوسف القُلُوسِيُّ.\n(^٢) هو: يعقوب بن محمّد بن عيسى الزّهريُّ القرشي، أبو يوسف المدني.\n(^٣) ابن يزيد الآيلي.\n(^٤) الأنصاري السلمي، أبو الخطّاب المدني.\n(^٥) (عن أبيه) ليست في (ل)، وكذا ليست في إتحاف المهرة [٤/ ٢٨٤ / ب] النسخة التركية، وهو: عبد الله بن كعب بن مالك الأنصاري السلمي المدني.\n(^٦) ابن كعب بن مالك الأنصاري السلمي، أبو فضالة المدني.\n(^٧) في إسناده ضعف.\nوقد أخرجه أبو داود في السنن (٣/ ٩٩) ح (٢٦٣٧)، ومن طريقه البيهقي في السنن الكبرى (٩/ ١٥٠)، عن محمّد بن عبيد، عن ابن ثور، عن معمر، عن الزهري، عن عبد الرّحمن بن كعب بن مالك، عن أبيه به.\nوأخرجه عبد الرزّاق (٥/ ٣٩٧) ح (٩٧٤٤)، وعنه أحمد (٦/ ٣٨٧)، ومن طريق عبد الرزّاق -أيضًا- ابن جرير في تهذيب الآثار (٤/ ١٢٤) عن معمر به.\nوالحديث أصله في الصحيحين؛ أخرجه البخاريّ: (كتاب المغازي -باب حديث كعب بن مالك - ح (٤٤١٨)، (٧/ ٧١٧ فتح)، ومسلم: (كتاب التوبة -باب حديث توبة كعب بن مالك وصاحبيه - ح (٥٣)، ٤/ ٢١٢٠).\nوليس فيهما قوله: \"وكان يقول الحرب خدعة\".\nوهذه اللفظة ثابتة في الصحيحين من حديث جابر وأبي هريرة ﵄، انظر الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":179},{"text":"٦٩٩٦ - ز- حدّثنا أبو يوسف الفارسي (^١)، قال: حدّثنا زيد بن المبارك (^٢)، قال: أخبرنا ابن ثور (^٣)، عن معمر، عن الزّهريّ، عن عبد الرّحمن بن عبد الله بن كعب بن مالك، عن أبيه، قال: قال -يعني كعب بن مالك- كان رسول الله ﷺ إذا أراد غزوًا ورّى\n⦗١٨١⦘ بغيره، وكان يقول: \"الحرب خدعة\" (^٤).\n_________\n(^١) هو: يعقوب بن سفيان الفسوي.\n(^٢) اليماني الصنعاني.\n(^٣) هو: محمّد بن ثور، أبو عبد الله الصنعاني، ومعمر هو: ابن راشد الأزدي.\n(^٤) إسناده حسن، وانظر الحديث السابق رقم (٦٩٩٥).","vol":"14","page":180},{"text":"٦٩٩٧ - ز - حدّثنا محمّد بن يحيى (^١)، قال: حدّثنا عبد الرزّاق، عن معمر، عن الزّهريّ، عن / (^٢) عبد الرّحمن بن كعب بن مالك (^٣)، عن أبيه، قال: كان -يعني (^٤) النّبيّ ﷺ يقول: \"الحرب خدعة\" (^٥).\n_________\n(^١) هو: الذهلي، وعبد الرزّاق هو: الصنعاني.\n(^٢) نهاية (ل ٥/ ١٨٥/ ب).\n(^٣) الأنصاري السلمي أبو الخطّاب المدني.\n(^٤) \"يعني\" ليست في (ل).\n(^٥) إسناده صحيح، وانظر الحديث رقم (٦٩٩٥).","vol":"14","page":181},{"text":"٦٩٩٨ - ز حدّثنا أبو الكروس (^١)، قال: حدّثنا نعيم (^٢)، عن ابن المبارك (^٣)، عن معمر، عن الزّهريّ، عن ابن كعب بن مالك، عن أبيه، أن النبي ﷺ قال: \"الحرب خدعة\" (^٤).\n_________\n(^١) هو: محمّد بن عمرو بن تمام الكلبي.\n(^٢) ابن حمّاد بن معاوية الخزاعي، أبو عبد الله المروزي.\n(^٣) هو: عبد الله بن المبارك بن واضح الحنظلي التميمي مولاهم، أبو عبد الرّحمن المروزي.\n(ت ١٨١ هـ). أحد الأئمة الأعلام. أثنى عليه ووثقه غير واحد من أهل العلم. وقال الذهبي: \"الإمام شيخ الإسلام عالم زمانه، وأمير الأتقياء في وقته، الحافظ الغازي أحد الأعلام … وقال: وحديثه حجة بالإجماع\". سير أعلام النُّبَلاء (/ ٨/ ٣٧٨ - ٤٢١).\nوانظر: تاريخ بغداد (١٠/ ١٥٢ - ١٦٩)، تهذيب الكمال (١٦/ ٥ - ٢٥).\n(^٤) إسناده حسن. وانظر الحديث رقم (٦٩٩٥).","vol":"14","page":181},{"text":"٦٩٩٩ - ز حدّثنا محمّد بن عوف (^١)، قال: حدّثنا أبو المغيرة (^٢)، قال: حدّثنا صفوان بن عمرو (^٣)، عن عمرو بن عثمان بن جابر (^٤)، عن أنس بن مالك، قال: قال النبي ﷺ: \"الحرب خدعة\" (^٥).\n_________\n(^١) الطائي.\n(^٢) هو: عبد القدوس بن الحجاج الخولاني، أبو المغيرة الشامي الحمصي. (ت ٢١٢ هـ).\nوثقه العجلي، والدارقطني، وذكره ابن حبّان في الثقات. وقال أبو حاتم: \"كان صدوقا\"، وقال النسائي \"لا بأس به\". ووثقه الذهبي، وابن حجر.\nمعرفة الثقات للعجلي (٢/ ١٠٠)، الجرح والتعديل (٦/ ٥٦)، الثقات لابن حبّان (٨/ ٤١٩)، سؤالات البرقاني (صـ: ٤٧)، الكاشف (٢/ ١٨٠)، تقريب التهذيب (ص: ٦١٨).\n(^٣) ابن هرم السكسي، أبو عمرو الحمصي.\n(^٤) ويقال عثمان بن جابر، له ذكر في التاريخ الكبير (٦/ ٢١٥) رقم (٢٢٠٥)، وفي الجرح والتعديل (٦/ ١٤٥)، وبيان خطأ البخاريّ رقم (٣٧٠)، وتوضيح المشتبه (١/ ١٩٣)، وذكره الفسوي في المعرفة والتاريخ، (٢/ ٣٣٢) في الطبقة العلّيا من تابعي أهل الشّام، وذكره ابن حبّان في الثقات (٥/ ١٥٥).\n(^٥) في إسناده عثمان بن جابر أو عمرو بن عثمان لم يوثقه غير ابن حبّان.\nوقد أخرجه أحمد في المسند (٣/ ٢٢٤)، والفسوي في المعرفة والتاريخ (٢/ ٣٣٢) من طريق أبي اليمان، وأخرجه أحمد أيضًا (٣/ ٢٢٤)، وابن جرير في تهذيب الآثار (٤/ ١٢٩) من طريق أبي المغيرة، وأخرجه ابن جرير -أيضًا- في تهذيب الآثار (٤/ ١٢٩) من طريق عمرو بن مالك النكري عن بشر بن إسماعيل: كلهم عن صفوان بن عمرو به.\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄، انظر الحديث رقم (٦٨٧٩) و(٦٩٨١).","vol":"14","page":182},{"text":"٧٠٠٠ - ز - حدثني محمّد بن سليمان البصري (^١) -بأنطاكية (^٢) - قال: حدّثنا قيس بن حفص (^٣) ح،\nوحدثنا أبو قلابة (^٤)، قال: حدّثنا سليمان بن داود المنقري (^٥)، قالا:\n⦗١٨٤⦘ حدّثنا مسلمة بن علقمة (^٦)، قال: حدّثنا داود بن أبي هند وهو داود بن دينار مولى بني قشير (^٧)، عن شهر بن حوشب (^٨)، عن\n⦗١٨٥⦘ الزبرقان (^٩)، عن النّواس بن سمعان (^١٠)، قال: سمعت النبي ﷺ يقول: \"الحرب خدعة\" (^١١) وهو حديث مختصر.\n_________\n(^١) هو: محمّد بن سليمان بن هشام اليشكري البغدادي، البصري الأصل.\n(^٢) \"أنطاكية\" بالفتح ثمّ السكون، والياء مخففة؛ من الثغور الشامية، وهي من أعيان البلاد وأمهاتها، بينها وبين حلب يوم وليلة. انظر: معجم البلدان (١/ ٣١٦ - ٣٢٠).\n(^٣) ابن القعقاع التميمي الدارمي مولاهم أبو محمّد البصري. (ت ٢٢٧ هـ). وثقه ابن معين، والدارقطني، وذكره ابن حبّان في الثقات، وقال: \"يغرب\". وقال العجلي: \"لا بأس به\"، وقال أبو حاتم: \"شيخ\". قال ابن حجر: \"ثقة، له أفراد\".\nمعرفة الثقات للعجلي (٢/ ٢٢٠)، الجرح والتعديل (٧/ ٩٥)، الثقات لابن حبّان (٩/ ١٥)، تهذيب الكمال (٢٤/ ٢٣)، تهذيب التهذيب (٨/ ٣٩٠)، تقريب التهذيب (ص: ٨٠٣).\n(^٤) عبد الملك بن محمّد أبو قلابة الرقاشي.\n(^٥) الشاذكوني، أبو أيوب البصري، (ت ٢٣٤ هـ).\nوالمِنْقَري: بكسر الميم، وسكون النون، وفتح القاف والراء؛ هذه النسبة إلى بني منقر بن عبيد بطن من تميم. انظر: الأنساب للسمعاني (٥/ ٣٩٦).\nقال ابن معين: \"ليس بثقة ولا مأمون، إذا بلغه حديث عن إنسان قلبه على غيره، لا ينبغي أن يكتب عنه الحديث ولا كرامة\"، وقال مرّة: \"يكذب، ويضع الحديث\"، وقال البخاريّ: \"فيه نظر\"، وقال أبو حاتم: \"ليس بشيء، متروك الحديث\"، وقال النسائي: \"ليس بثقة\". وقد ذكره من جملة الضعفاء: العقيلي، والدارقطني، وابن الجوزي، والذهبي. التاريخ الصغير للبخاري (٢/ ٣٣٤)، سؤالات ابن الجنيد (صـ: ٢٨١)، تاريخ هاشم الطبراني (صـ: ٣٤)، الضعفاء للعقيلي (٢/ ١٢٨)، الجرح =\n⦗١٨٤⦘ = والتعديل (٤/ ١١٥)، الضعفاء والمتروكون للدارقطني (ص: ٢٢٦)، الضعفاء والمتروكين لابن الجوزي (٢/ ١٨)، ديوان الضعفاء (ص: ١٧١)، ميزان الاعتدال (٢/ ٣٩٥).\n(^٦) المازني، أبو محمّد البصري.\nوثقه ابن سعد، وابن معين، وذكره ابن حبّان في الثقات. وقال أبو زرعة: \"لا بأس به، يحدث عن داود بن أبي هند أحاديث حسان\"، وقال أبو حاتم: \"صالح الحديث\". وضعفه أحمد بن حنبل، وقال النسائي: \"ليس بالقوي\". قال ابن حجر: \"صدوق له أوهام\".\nالطبقات الكبرى لابن سعد (٧/ ٢٦٠)، التاريخ لابن معين (٢/ ٥٦٥)، العلل ومعرفة الرجال لأحمد (٢/ ٥٢٣ - ٥٢٤)، الجرح والتعديل (٨/ ٢٦٧ - ٢٦٨)، الثقات لابن حبّان (٩/ ١٨٠)، تهذيب الكمال (٢٧/ ٥٦٧)، تقريب التهذيب (ص: ٩٤٢).\n(^٧) هو: داود بن أبي هند دينار القشيري مولاهم أبو بكر -ويقال أبو محمّد- البصري.\n(^٨) الأشعري أبو سعيد الشامي الحمصي ويقال الدمشقي. (ت ١١٢ هـ).\nوثقه ابن معين، وأحمد، والعجلي، والفسوي. وضعفه موسى بن هارون، وابن سعد.\nوقال النسائي، وابن عدي، والدارقطني: \"ليس بالقوي\"، وقال الدارقطني مرّة: \"ضعيف\"، وقال ابن حبّان: \"كان ممّن يروي عن الثقات المعضلات، وعن الأثبات المقلوبات\". وقال ابن حجر: \"صدوق، كثير الإرسال والأوهام\".\nالطبقات الكبرى لابن سعد (٧/ ٤٤٩)، التاريخ لابن معين (٢/ ٢٦٠)، معرفة الثقات للعجلي (١/ ٤٦١)، المعرفة والتاريخ للفسوي (٢/ ٤٢٦)، الضعفاء والمتروكين للنسائى (ص: ١٣٤)، الجرح والتعديل (٤/ ٣٨٢ - ٣٨٣)، المجروحين لابن حبّان =\n⦗١٨٥⦘ = (١/ ٣٦١)، الكامل لابن عدي (٤٠١٤)، سنن الدارقطني (١/ ١٠٣ - ١٠٤)، تهذيب الكمال (١٢/ ٥٨٣)، تقريب التهذيب (ص: ٤٤١).\n(^٩) الزبرقان الشامي. له ذكر في التاريخ الكبير للبخاري (١/ ٣٩٨)، والجرح والتعديل (٣/ ٦١٠)، وذكره ابن حبّان في الثقات (٤/ ٢٦٥)، وقال: \"شيخ يروي عن النواس بن سمعان، روى داود بن أبي هند عن شهر بن حوشب عنه، لا أدري من هو، ولا ابن من هو\".\n(^١٠) ابن خالد بن عمرو العامري، الكلابي، ويقال الأنصاري. له ولأبيه صحبة ﵄. انظر: الإصابة (٣/ ٥٧٦).\n(^١١) إسناده ضعيف، فيه محمّد بن سليمان البصري، وسليمان بن داود الشاذكوني ضعيفان، والزبرقان مجهول، وقد أخرجه ابن جرير في تهذيب الآثار (٤/ ١٢٥) من طريق عمرو بن مالك النكري، عن مسلمة بن علقمة به.\nوقال الهيثمي في مجمع الزوائد (٥/ ٣٢٣): \"رواه الطبراني، وفيه سليمان بن داود الشاذكوني وهو ضعيف\".\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄ انظر: الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":183},{"text":"٧٠٠١ - ز- وحدثني أبو علي محمّد بن زياد البصري (^١)، -المعروف بالمكي صاحب بكار القاضي-، قال: حدثنا عبد الله بن عمرو الواقفي (^٢)،\n⦗١٨٦⦘ قال: حدّثنا سعيد بن عبد العزيز (^٣)، عن مكحول (^٤)، عن جُبير بن نُفَير (^٥)، عن عوف بن مالك (^٦)، أَنّ رسول الله ﷺ قال: \"الحرب خدعة\" (^٧).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) كذا في: (ك)، (ل) (الواقفي) بالفاء، وفي مصادر ترجمته (الواقعي) بالعين المهملة، =\n⦗١٨٦⦘ = وكذا في معجم الطبراني، والإسماعيلي. وهو عبد الله بن عمرو بن حسان الواقعي البصري.\n(^٣) ابن أبي يحيى التنوخي، أبو محمّد الدمشقي.\n(^٤) الشامي، أبو عبد الله الدمشقي. (ت ١١٣ هـ وقيل بعدها).\nوثقه العجلي، وذكره ابن حبّان في الثقات وقال: \"كان من فقهاء أهل الشّام وربّما دلّس\". وقال ابن خراش: \"صدوق\". وقال ابن حجر: \"ثقة فقيه كثير الإرسال مشهور\". معرفة الثقات للعجلي (٢/ ٢٩٦)، الثقات لابن حبّان (٥/ ٤٤٧)، تهذيب الكمال (٢٨/ ٤٧٢)، تقريب التهذيب (ص: ٩٦٩).\n(^٥) ابن مالك بن عامر الحضرمي، أبو عبد الرّحمن الشامي الحمصي.\n(^٦) ابن أبي عوف، أبو عبد الرّحمن الأشجعي الغطفاني.\nقال الواقدي: \"شهد عوف بن مالك خيبر مسلمًا، وكانت راية أشجع مع عوف بن مالك يوم فتح مكّة … ومات سنة ثلاث وسبعين\".\nطبقات ابن سعد (٤/ ٢٨٠ - ٢٨١)، الإصابة (٣/ ٤٣).\n(^٧) إسناده ضعيف جدًّا، أخرجه الطبراني (١٨/ ٥٣) ح (٩٥)، والإسماعيلي في معجمه (٢/ ٧٩٦ - ٧٩٧) ح (٤٠٠) كلاهما من طريق المصنِّف.\nقال الهيثمي في مجمع الزوائد (٥/ ٣٢٣): \"رواه الطبراني، وفيه عبد الله بن عمرو الواقعي وهو ضعيف\". والحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄. انظر الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":185},{"text":"٧٠٠٢ - ز - حدثني أبو يوسف الفارسي، قال: حدّثنا إبراهيم بن\n⦗١٨٧⦘ المنذر (^١)، قال: حدّثنا عبد العزيز بن أبي ثابت (^٢)، عن إبراهيم بن هاني الأشجعي (^٣)، قال: حدثتني أمي وهي ابنة نعيم بن مسعود الأشجعي (^٤)، عن أبيها (^٥)، [قال] (^٦) قال رسول الله ﷺ: \"الحرب خدعة\" (^٧).\n_________\n(^١) هو الحزامي المدني.\n(^٢) هو: عبد العزيز بن عمران بن عبد العزيز القرشي الزهري، المعروف بابن أبي ثابت المدني.\n(ت ١٩٧ هـ). ضعفه ابن معين، والبخاري، والترمذي، والدارقطني، وغيرهم. وقال أبو حاتم، والنسائي: \"متروك الحديث\". وقال ابن حجر: \"متروك\"، احترقت كتبه فحدث من حفظه فاشتد غلطه\". الضعفاء الصغير للبخاري (ص: ١٥١)، سنن الزمذي (٣/ ٢٢١)، تاريخ الدارمي (ص: ١٦٩)، الضعفاء والمتروكين للنسائي: (ص: ١٦٨)، الجرح والتعديل (٥/ ٣٩٠ - ٣٩١)، العلل للدارقطني (١/ ٢٢٠)، تقريب التهذيب (ص: ٦١٤ - ٦١٥).\n(^٣) ويقال له أيضًا: إبراهيم بن صابر الأشجعي، كما في الإكمال لابن ماكولا (٥/ ١٥٥)، وتهذيب الكمال (٢٩/ ٤٩١) في ترجمة نعيم ابن مسعود الأشجعي ولم أقف فيه على جرح ولا تعديل، ولا ترجمة في مصدر آخر.\n(^٤) هي: زينب بنت نعيم بن مسعود بن عامر الأشجعي. لم أجد لها ترجمة، إِلَّا ما جاء في الإصابة (٣/ ٥٦٨) في ترجمة نعيم بن مسعود، قال: \"وروى عنه ولداه: سلمة وزينب\".\n(^٥) هو: نعيم بن مسعود بن عامر، أبو سلمة الأشجعي.\nصحابي مشهور، أسلم ليالي الخندق، يقال: هو الّذي أوقع الخلف بين الحيين -قريظة وغطفان- في وقعة الخندق، قتل في أول خلافة على قبل قدومه البصرة في وقعة الجمل، وقيل مات في خلافة عثمان ﵁. الإصابة (٣/ ٥٦٨).\n(^٦) من: (ل).\n(^٧) نهاية (ل ٥/ ١٨٦ / أ).\nوإسناد الحديث ضعيف جدًّا، عبد العزيز بن أبي ثابت متروك الحديث. =\n⦗١٨٨⦘ = وقد أخرجه ابن جرير في تهذيب الآثار (٤/ ١٣٠) من طريق عبد العزيز بن عمران -وهو ابن أبي ثابت-، عن إبراهيم بن صابر الأشجعي، عن أبيه، عن أمه ابنة نعيم بن مسعود الأشجعي عن أبيها به.\nوإبراهيم وأبوه وابنة نعيم لم أقف لهم على ترجمة.\nوالحديث ثابت في الصحيحين من حديث جابر وأبي هريرة ﵄ انظر الحديث رقم (٦٩٧٩) و(٦٩٨١).","vol":"14","page":186},{"text":"<span data-type='title' id=toc-1017>[باب] (^١) بيان الخبر الموجب على الموجَّه لقتال المشركين وداعيهم إلى الإسلام أن ييسر في العرض عليهم ولا (^٢) يشدد، ويسكِّنَهم ولا يفزعهم فينفِّرهم.</span>\n_________\n(^١) من: (ل).\n(^٢) (لا) ليست في (ل).","vol":"14","page":188},{"text":"٧٠٠٣ - حدّثنا الصغاني وعبد الملك بن عبد الحميد الميموني، قالا: حدّثنا: روح بن عبادة (^١)، قال: حدّثنا شعبة (^٢)، قال: سمعت أبا التيّاح، قال: سمعت أنس بن مالك، يقول (^٣) عن النبي ﷺ، أنه قال: \"يَسِّروا ولا تعسّروا، وسكِّنوا ولا تنفِّروا\" (^٤).\n_________\n(^١) ابن العلاء بن حسّان القيسي، أبو محمّد البصري.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (يحدث).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب الأمر بالتيسير وترك التنفير - ح (٨)، =\n⦗١٨٩⦘ = (٣/ ١٣٥٩).\nوأخرجه البخاريّ: (كتاب الأدب، باب قول النبي ﷺ \"يسروا ولا تعسروا\" - ح (٦١٢٥)، (١٠/ ٥٤١ فتح).","vol":"14","page":188},{"text":"٧٠٠٤ - حدّثنا الصغاني (^١)، قال: حدّثنا أبو النضر (^٢)، قال: حدّثنا شعبة (^٣)، قال أبو التياح أخبرني، قال: سمعت أنس بن مالك يقول -مثله- عن النبي ﷺ (^٤).\n_________\n(^١) في (ل): (حدّثنا الصغاني أيضًا …).\n(^٢) هاشم بن القاسم الليثي.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٠٣).","vol":"14","page":189},{"text":"٧٠٠٥ - حدّثنا (^١) يوسف بن مُسَلَّم، قال: حدّثنا حجاج (^٢)، قال: سمعت شعبة (^٣) يحدث عن أبي التياح، قال: سمعت أنس بن مالك عن النبي ﷺ بمثله (^٤).\n_________\n(^١) في (ل): (وحدثنا).\n(^٢) ابن محمّد المصيصي.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٠٣).","vol":"14","page":189},{"text":"٧٠٠٦ - حدّثنا يونس بن حبيب، وعمّار، قالا: حدّثنا أبو داود (^١) ح،\n⦗١٩٠⦘ وحدثنا إبراهيم بن مرزوق (^٢)، قال: حدّثنا وهب بن جرير (^٣)، قالا: حدّثنا شعبة (^٤)، عن أبي التيّاح، عن أنس بن مالك، عن النبي ﷺ بمثله (^٥).\n_________\n(^١) سليمان بن داود الطيالسي.\n(^٢) ابن دينار الأموي، أبو إسحاق البصري.\n(^٣) ابن حازم بن زيد الأزدي، أبو العباس البصري.\n(^٤) شعبة هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧٠٠٣).","vol":"14","page":189},{"text":"٧٠٠٧ - حدّثنا الحسن بن علي بن عفان العامري، وأبو البختري عبد الله بن محمّد بن شاكر (^١)، قالا: حدّثنا أبو أسامة (^٢)، قال: عن (^٣) بريد (^٤)، عن أبي برده، عن أبي موسى قال: كان رسول الله ﷺ إذا بعث أحدًا من أصحابه في بعض أمره قال: \"بشروا ولا تنفروا، ويسروا ولا تعسروا\" (^٥).\n_________\n(^١) العنبري البغدادي المقرئ.\n(^٢) أبو أسامة هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (حدّثنا).\n(^٤) وقع في المطبوع (يزيد) وهو خطأ.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب الأمر بالتيسير وترك التنفير - ح (٦)، ٣/ ١٣٥٨).","vol":"14","page":190},{"text":"٧٠٠٨ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود (^١) ح،\n⦗١٩١⦘ وحدثنا الصغاني، قال: حدّثنا أبو النضر (^٢) / (^٣)، قالا: حدّثنا شعبة (^٤)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى: أن رسول الله ﷺ بعثه ومعاذًا إلى اليمن وقال لهما: \"تَطَاوعا، ويسرا ولا تعسرا، وبشرا ولا تنفرا\" (^٥).\n_________\n(^١) سليمان بن داود الطيالسي.\n(^٢) هاشم بن القاسم الليثي.\n(^٣) نهاية (ل ٥/ ١٨٦ / ب).\n(^٤) شعبة هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب الأمر بالتيسير وترك التنفير - ح (٧)، (٣/ ١٣٥٩). وأَخَّرَ قوله \"تطاوعا\"، وزاد: \"ولا تختلفا\".\nوأيضًا في (كتاب الأشربة -باب بيان أَنّ كلّ مسكر خمر، وأَنّ كلّ خمر حرام - ح (٧٠، ٧١)، ٣/ ١٥٨٦ - ١٥٨٧)، وأخرجه البخاريّ: (كتاب الأدب -باب قول النبي ﷺ \"يسروا ولا تعسروا\" - ح (٦١٢٤)، (١٠/ ٥٤١ فتح).","vol":"14","page":190},{"text":"٧٠٠٩ - حدّثنا سعيد بن مسعود (^١)، قال: حدّثنا النضر بن شميل، قال: حدّثنا شعبة (^٢) ح،\nوحدثنا أبو حميد، قال: حدّثنا حجاج (^٣)، عن شعبة، عن سعيد بن أبي بردة، عن أبيه، عن جده، قال: لما بعث رسول الله ﷺ أبا موسى ومعاذًا إلى اليمن قال لهما: \"يسرا ولا تعسرا، وبشرا ولا تنفرا،\n⦗١٩٢⦘ وتطاوعا\"، فقال أبو موسى: يا رسول الله إنّا بأرض يُصنع فيها شراب من العسل يقال له البِتْع (^٤)، وشراب من الشعير يقال له المِزْر (^٥)، فقال رسول الله ﷺ: \"كلّ مسكر حرام\"، فلمّا خرجا، قال أحدهما لصاحبه: كيف تقرأ القرآن؟ قال [معاذ] (^٦): أما أنا فأنام، ثمّ أقوم فأحتسب قومتي بنومتي -وقال حجاج: أحتسب نومتي كما أحتسب قومتي-[وقالا:] (^٧) وقال أبو موسى: أنها أنا فأقرأه قائما وقاعدًا ومضطجعًا -وزاد حجاج: وراكبًا وماشيًا، وذكر أشياء مع ذلك-. وقالا جميعا: أتفوقه تفوقًا (^٨)، فكان صنيع معاذ كان أفضلهما، فلمّا قدما كان لكل واحد منهما فسطاط (^٩) -وقال حجاج: فلمّا مضيا كان لكل واحد\n⦗١٩٣⦘ منهما فسطاط، زاد حجاج: وكانا يتزاوران- وقالا جميعا: فأتى معاذ أبا موسى، فإذا رجل كان يهوديًّا فأسلم (^١٠) ثمّ تهود، فقال أبو موسى: هذا رجل أسلم ثمّ تهود، وقد أقسمت أن لا أبرح حتّى أقتله، قال معاذ: وأنا أقسم أن لا أبرح حتّى أقتله (^١١).\n_________\n(^١) ابن عبد الرّحمن أبو عثمان المروزي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم في الطريقين.\n(^٣) ابن محمّد المصيصي كما في إتحاف المهرة (١٠/ ٦٩).\n(^٤) (البِتْع): بكسر الباء، وسكون التاء؛ نبيذ العسل، كذا فسره أبو بردة كما في صحيح البخاريّ (٧/ ٦٦٠) فتح. وانظر: غريب الحديث لأبي عبيد (٢/ ١٧٦)، النهاية (١/ ٩٤).\n(^٥) (المزْر): بكسر الميم، وسكون الزاي نبيذ يتخذ من الشعير، كذا فسره أبو بردة كما في صحيح البخاريّ (٧/ ٦٦٠) فتح.\nوقيل من الحنطة والذرة. انظر: غريب الحديث (الموضع السابق)، النهاية (٤/ ٣٢٤).\n(^٦) من: (ل).\n(^٧) من: (ل).\n(^٨) قوله (أتفوقه تفوقا): يعني قراءة القرآن، أي لا أقرأ وِرْدي منه دفعةً واحدةً، ولكن أقرأه شيئًا بعد شيء في ليلي ونهاري، مأخوذ من فواق الناقة، لأنها تُحلب ثمّ تُراح حتّى تَدِرَّ ثمّ تحلب. النهاية (٣/ ٤٨٠).\n(^٩) (فسطاط): -بكسر الفاء وضمها- بيت من شعر. لسان العرب (٧/ ٣٧١). مادة: =\n⦗١٩٣⦘ = \"فسط\"، وانظر: تفسير غريب ما في الصحيحين (ص: ٥٦٤).\n(^١٠) نهاية (ل ٥/ ١٨٧ / أ).\n(^١١) انظر الحديث رقم (٧٠٠٨).\nوليس في صحيح مسلم (… فقال أبو موسى: يا رسول الله إنا بأرض … إلخ).\nوقد أخرج البخاريّ الحديث بذكر ذلك في (كتاب المغازي -باب بعث أبي موسى ومعاذٍ إلى اليمن قبل حجة الوداع - ح (٤٣٤٤، ٤٣٤٥)، (٧/ ٦٦٠ فتح).","vol":"14","page":191},{"text":"٧٠١٠ - حدّثنا هلال بن العلاء، قال: حدّثنا أبي، قال: حدّثنا عبيد الله بن عمرو (^١)، عن زيد بن أبي أنيسة، عن سعيد بن أبي بردة، قال: حدّثنا أبو بردة، عن أبي موسى قال: بعثني رسول الله ﷺ ومعاذ بن جبل إلى اليمن فقال: \"انطلقا، فادعُوَا النَّاس إلى الإسلام، وبَشِّرا ولا تُنَفِّرا، ويَسِّرا ولا تُعَسِّرا\"، قال: قلت: يا رسول الله! أفتني في شرابين كنَّا نصنعهما باليمن -وذكر الحديث بمعناه- (^٢).\n_________\n(^١) عبيد الله بن عمرو هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٠٨) و(٧٠٠٩).","vol":"14","page":193},{"text":"٧٠١١ - حدّثنا محمّد بن كثير الحراني (^١)، قال: حدّثنا محمّد بن وهب (^٢)، قال: حدّثنا محمّد بن سلمة (^٣)، عن أبي عبد الرحيم (^٤)، قال: حدثني زيد بن أبي أنيسة (^٥)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى، قال: بعثني نبي الله ﷺ ومعاذا إلى اليمن ندعو إلى الإسلام، وأمرنا أن ينزل أحدنا قريبا من صاحبه، وأمرنا بأن يأتي أحدنا صاحبه -وذكر الحديث- (^٦).\n_________\n(^١) هو: محمّد بن يحيى بن محمّد بن كثير الكلبي، أبو عبد الله الحرّاني.\n(^٢) ابن عمر بن أبي كريمة، أبو المعالي الحزاني.\n(^٣) ابن عبد الله الباهلي مولاهم أبو عبد الله الحراني.\n(^٤) هو: خالد بن أبي يزيد -ويقال ابن يزيد- القرشي الأموي مولاهم الحرَّاني.\n(^٥) زيد بن أبي أنيسة هو موضع الالتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٧٠٠٨) و(٧٠٠٩).","vol":"14","page":194},{"text":"<span data-type='title' id=toc-1018>[باب] (^١) بيان حظر تمني لقاء العدو ووجوب مصابرتهم إذا التقى المسلمون معهم، والدليل على أنّهم يُتركون ما تركوا المسلمين إلَّا منْ يجبُ [على] (^٢) المسلمينَ غزوهم، ودعوتهم إلى الإسلام وبيان الدعاء لمن أراد أنْ يغزو.</span>\n_________\n(^١) من: (ل).\n(^٢) من: (ل).","vol":"14","page":195},{"text":"روى زيد بن أخزم (^١)، قال: حدّثنا أبو عامر العقدي، قال: عن (^٢) المغيرة بن عبد الرّحمن، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة أَنّ النبي ﷺ قال (^٣): \"لا تتمنوا لقاء العدو؛ وإذا لقيتموهم فاصبروا\" (^٤).\n⦗١٩٦⦘ رواه أحمد هو ابن عبدة (^٥) عنه.\nمن هنا لم يخرجاه.\n_________\n(^١) الطائي، النبهاني، أبو طالب البصري. (ت ٢٥٧ هـ). وثقه أبو حاتم، والنسائي، والدارقطني، ومسلمة، وذكره ابن حبّان في الثقات، وقال: \"مستقيم الحديث\".\nوكذا وثقه الذهبي، وابن حجر.\nالجرح والتعديل (٣/ ٥٥٦ - ٥٥٧)، الثقات لابن حبّان (٨/ ٢٥١)، تاريخ بغداد (٨/ ٤٤٧)، تهذيب التهذيب (٣/ ٣٩٣)، تقريب التهذيب (ص: ٣٥٠).\n(^٢) في (ل): (حدّثنا).\n(^٣) نهاية (ل ٥/ ١٨٧ / ب).\n(^٤) إسناده معلق، وقد أخرجه مسلم في صحيحه موصولًا قال: حدّثنا الحسن بن علي الحلواني وعبد بن حميد، قالا: حدّثنا أبو عامر العقدي به (كتاب الجهاد والسير - باب كراهة تمني لقاء العدو والأمر بالصبر عند اللِّقاء - ح (١٩)، ٣/ ١٣٦٢).\nوأخرجه البخاريّ -تعليقا-: (كتاب الجهاد والسير -باب لا تمنوا لقاء العدو - ح =\n⦗١٩٦⦘ = (٣٠٢٦)، (٦/ ١٨١ فتح).\n(^٥) (هو ابن عبدة) ليست في (ل)؛ ولم أجد له ترجمة.","vol":"14","page":195},{"text":"٧٠١٢ - ز - حدّثنا أبو داود السجستاني، قال: حدّثنا نصر بن علي (^١)، قال: أخبرني أبي (^٢)، قال: حدّثنا المثنى بن سعيد (^٣)، عن قتادة (^٤)، عن أنس بن مالك، قال: كان النّبيّ ﷺ إذا غزا قال: \"اللَّهُمَّ! أنت عضدي ونصيري، بك أحول، وبك أصول، وبك أقاتل\" (^٥).\n_________\n(^١) ابن نصر بن علي الأزدي الجهضمي، أبو عمرو البصري.\n(^٢) هو: علي بن نصر بن علي بن صهبان الأزدي الجهضمي، أبو الحسن البصري، (ت ١٨٧ هـ). قال ابن معين، وأبو حاتم، والنسائي: \"ثقة\" زاد أبو حاتم: \"صدوق\"، وذكره ابن حبّان في الثقات. ووثقه الذهبي وابن حجر.\nالجرح والتعديل (٦/ ٢٠٧)، الثقات لابن حبّان (٨/ ٤٦٠)، تهذيب الكمال (٢١/ ١٥٩)، الكاشف (٢/ ٢٥٨)، تقريب التهذيب (ص: ٧٠٦).\n(^٣) الضُّبَعي، أبو سعيد البصري القسَّام الذراع القصير.\n(^٤) ابن دعامة بن قتادة بن عزيز السدوسي، أبو الخطّاب البصري. جعله ابن حجر في المرتبة الثّالثة من المدلسين.\n(^٥) إسناده صحيح. وقد أخرجه أبو داود في السنن (٣/ ٩٦) ح (٢٦٣٢)، والترمذي في الجامع (٥/ ٥٣٤) ح (٣٥٨٤) وقال: \"حسن غريب\"، وابن حبّان في صحيحه (١١/ ٧٦ - ٧٧) ح (٤٧٦١) كلهم من طريق نصر بن علي به. =\n⦗١٩٧⦘ = وأخرجه أحمد (٣/ ١٨٤) من طريق عبد الرّحمن بن مهدي، والنسائي في الكبرى (٦/ ١٥٥) ح (١٠٤٤٠) من طريق إسحاق بن إبراهيم، قال: أخبرنا أزهر بن القاسم، كلاهما عن المثنى بن سعيد به.","vol":"14","page":196},{"text":"٧٠١٣ - ز - حدّثنا أبو الأزهر (^١)، قال: حدّثنا أبو قتيبة (^٢)، قال: حدّثنا المثنى القصير، قال: حدّثنا قتادة، عن أنس بن مالك قال: كان النبي ﷺ إذا غزا قال: \"اللَّهُمَّ! أنت عضدي، وأنت ناصري، وبك أقاتل\" (^٣).\n_________\n(^١) أحمد بن الأزهر.\n(^٢) هو: سلم بن قتيبة الشَّعيري، أبو قتيبة الخراساني.\n(^٣) إسناده حسن. وانظر الحديث السابق برقم (٧٠١٢).","vol":"14","page":197},{"text":"٧٠١٤ - ز- حدّثنا طاهر بن خالد بن نزار (^١)، قال: حدثني أبي، قال: حدّثنا إبراهيم بن طهمان (^٢)، قال: حدثني الحجاج بن الحجاج (^٣)، عن قتادة، عن أبي بردة (^٤)، عن أبي موسى، أَنّه قال: كان رسول الله ﷺ إذا خاف قومًا قال: \"اللَّهُمَّ إنَّا نعوذ بك من شرورهم وندرأك (^٥) في\n⦗١٩٨⦘ نحورهم\" (^٦).\n_________\n(^١) ابن المغيرة أبو الطيب الأيلي.\n(^٢) ابن شعبة الخراساني، أبو سعيد الهروي.\n(^٣) الباهلي البصري الأحول.\n(^٤) ابن أبي موسى عبد الله بن قيس الأشعري. قيل اسمه: الحارث، وقيل: عامر.\n(^٥) في (ل): (ندرأ بك).\n(^٦) إسناده حسن، والحديث صحيح، فقد أخرجه أبو داود في السنن (٢/ ١٨٧) ح (١٥٣٧)، والنسائي في الكبرى (٦/ ١٥٤) ح (١٠٤٣٧) كلاهما عن محمّد بن المثنى، وأحمد في مسنده (٤/ ٤١٤ - ٤١٥) عن علي بن عبد الله، وابن حبّان في صحيحه (١١/ ٨٢ - ٨٣) ح (٤٧٦٥) من طريق إسحاق بن إبراهيم، والحاكم (٢/ ١٥٤) ح (٢٦٢٩) من طريق مسدد، والبيهقي (٥/ ٢٥٣) من طريق محمّد بن أبي بكر: كلهم عن معاذ بن هشام عن أبيه عن قتادة به.\nقال الحاكم: \"صحيح على شرط الشيخين، وأكبر ظني أنهما لم يخرجاه\"، ووافقه الذهبي. لكنّ في إسناده مسدد ولم يخرج له مسلم.\nوقد أخرجه أحمد (٤/ ٤١٤) عن أبي داود الطيالسي، وأخرجه -أيضًا- البيهقي (٥/ ٢٥٣) من طريق الطيالسي، عن عمران القطان، عن قتادة به.","vol":"14","page":197},{"text":"٧٠١٥ - ز - حدثني جعفر بن محمّد القطان (^١)، قال: حدّثنا سعيد بن عبد الملك (^٢)، قال: حدّثنا عبد الرّحمن بن مهدي (^٣)، عن همام (^٤)، عن قتادة، قال: كان النّبيّ ﷺ إذا خاف قومًا قال: \"اللَّهُمَّ إنّي أجعلك في نحورهم، وأعوذ بك من شرورهم\".\nقال همام: فحدثني مطر (^٥)، عن قتادة، عن أبي بردة، عن أبي موسى، عن\n⦗١٩٩⦘ النبي ﷺ بذلك (^٦).\n_________\n(^١) هو: جعفر بن محمّد بن الحجاج بن فرقد القطان، أبو الحسن الرقي.\n(^٢) لعلّه سعيد بن عبد الملك بن واقد الحراني أخو أحمد بن عبد الملك الحراني.\n(^٣) ابن حسان العنبري، أبو سعيد البصري.\n(^٤) ابن يحيى بن دينار العَوْذي، أبو عبد الله البصري.\n(^٥) ابن طهمان الوَرّاق، أبو رجاء الخراساني.\n(^٦) في إسناده سعيد بن عبد الملك لم أعرفه، وانظر الحديث رقم (٧٠١٤).","vol":"14","page":198},{"text":"٧٠١٦ - ز حدّثنا أبو داود السجزي، قال: حدّثنا مسلم (^١)، قال: حدّثنا هشام (^٢)، قال: حدّثنا قتادة، عن الحسن (^٣)، عن قيس (^٤) بن عُبَاد (^٥)،\n⦗٢٠٠⦘ قال: كان أصحاب النّبيّ ﷺ يكرهون الصوت (^٦) عند اللِّقاء (^٧).\nقال أبو داود وحدثنا عبيد الله بن عمر (^٨)، قال: حدّثنا عبد الرّحمن بن مهدي، قال: حدّثنا همام (^٩)، قال: حدثني مطر، عن قتادة، عن أبي بردة، عن أبيه، عن النبي ﷺ بمثله (^١٠).\nإلى هنا لم يخرجاه.\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي مولاهم أبو عمرو البصري.\n(^٢) ابن أبي عبد الله سنبر الدستوائي، أبو بكر البصري.\n(^٣) ابن أبي الحسن يسار أبو سعيد البصري (ت ١١٠ هـ)، أحد الأئمة الأعلام.\nقال ابن سعد: \"كان الحسن جامعًا، عالمًا، رفيعًا، فقيهًا، ثقةً مأمونًا، عابدًا، ناسكًا، كئير العلم، فصيحًا، جميلًا وسيمًا … \"، وقال الذهبي: \"الإمام … كان كبير الشأن، رفيع الذكر، رأسًا في العلم والعمل … \"، وقال ابن حجر: \"ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلّس\"، وعدّه الحافظ ابن حجر في المرتبة الثّانية من مراتب المدلسين ممّن احتمل الأئمة تدليسه.\nالطبقات الكبرى لابن سعد (٧/ ١٥٧)، الكاشف (١/ ١٦٠)، تقريب التهذيب (ص: ٢٣٦)، تعريف أهل التقديس (ص: ٥٦).\n(^٤) نهاية (ل ٥/ ١٨٨/ أ) من: (ل)، وقد سقط ما بعده من: (ل) بمقدار لوحة كاملة.\n(^٥) القيسي الضبعي، أبو عبد الله البصري. (ت بعد ٨٠ هـ).\nوعُبَاد: -بضم العين، وتخفيف الباء-. الإكمال لابن ماكولا (٦/ ٥٩ - ٦٠).\nوثقه ابن سعد، والعجلي، وابن خراش، والنسائي، وذكره ابن حبّان في الثقات، وقال ابن حجر: \"ثقة … مخضرم … ووهم من عدّه في الصّحابة\".\nالطبقات الكبرى لابن سعد (٧/ ١٣١)، معرفة الثقات للعجلي (٢/ ٢٢٢)، الثقات لابن حبّان (٥/ ٣٠٨)، تهذيب الكمال (٢٤/ ٦٦)، تقريب التهذيب (ص: ٨٠٠).\n(^٦) قال ابن الأثير: \"هو مثل أن ينادي بعضهم بعضًا، أو يفعل بعضهم فعلًا له أثر، فيصيحُ ويُعرِّف نفسه على طريق الفخر والعجب\".\nوقيل: أي رفع الصوت بالصراخ وكثرة اللغط، وقيل غير ذلك.\nانظر: النهاية (٣/ ٥٨)، شرح الطيبي على مشكاة المصابيح (٧/ ٣٦٤)، بذل المجهود (١٢/ ١٨١).\n(^٧) إسناده صحيح، وهو موقوف. وقد أخرجه أبو داود (٣/ ١١٣ - ١١٤) ح (٢٦٥٦)، والحاكم في المستدرك (٢/ ١٢٦) ح (٢٥٤٣) من طريق مسلم بن إبراهيم به.\n(^٨) القواريري.\n(^٩) همام هو: ابن يحيى العوذي، ومطر هو ابن طهمان الورَّاق.\n(^١٠) إسناده موصول بما قبله، لكنْ قال الحافظ ابن حجر: \"إلّا أنه معلول بطريق هشام المذكورة\". إتحاف المهرة (١٠/ ١٠٢).\nوقد أخرجه أبو داود (٣/ ١١٤) ح (٢٦٥٧)، والحاكم في المستدرك (٢/ ١٢٧) ح (٢٥٤٤) من طريق عبيد الله القواريري به.\nقال الحاكم: \"حديث هشام الدستوائي هو أولى بالمحفوظ\".","vol":"14","page":199},{"text":"٧٠١٧ - حدّثنا الصغاني وأبو أمية، قال: حدّثنا معاوية بن عمرو،\n⦗٢٠١⦘ قال: حدّثنا أبو إسحاق الفزاري، عن موسى بن عقبة (^١)، عن سالم أبي النضر مولى عمر بن عبيد الله -وكان كاتبًا لعمر- قال: كتبه إليه عبد الله بن أبي أوفى -يعني إلى عمر بن عبيد الله- حين خرج إلى الحرورية فقرأته، فإذا فيه: إن رسول الله ﷺ في بعض أيامه الّتي لقي فيها العدو انتظر حتّى إذا مالت الشّمس قام في النَّاس، فقال: \"يا أيها النَّاس لا تمنّوا لقاء العدو وسلوا الله العافية!، فإذا لقيتموهم فاصبروا، واعلموا أن الجنَّة تحت ظلال السيوف\"!، ثمّ قال النّبيّ ﷺ: \"اللَّهُمَّ منزل الكتاب، ومجري السحاب، وهازم الأحزاب! اهزمهم وانصرنا عليهم\" (^٢).\n_________\n(^١) موسى بن عقبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب كراهة تمني لقاء العدو، والأمر بالصبر عند اللقاء - ح (٢٠)، ٣/ ١٣٦٢)، وأخرجه البخاريّ: (كتاب الجهاد والسير - باب الجنَّة تحت بارقة السيوف - ح (٢٨١٨)، (٦/ ٤٠ فتح).","vol":"14","page":200},{"text":"٧٠١٨ - حدّثنا الدنداني (^١)، قال: حدّثنا عاصم بن يوسف الكوفي، قال: حدّثنا أبو إسحاق الفزاري، عن موسى بن عقبة (^٢)، قال: حدّثنا سالم أبو النضر، قال: كنت كاتبًا لعمر بن عبيد الله فأتاه كتاب من\n⦗٢٠٢⦘ عبد الله بن أبي أوفى -حين خرج للحرورية-؛ فقرأته فإذا فيه: إنَّ رسول الله ﷺ في بعض أيامه -فذكر مثله- (^٣).\n_________\n(^١) هو: موسى بن سعيد بن النعمان الثغري، أبو بكر الطرسوسي المعروف بالدنداني.\nوالدنداني: بالنون بين الدالين المهملتين المفتوحة بعدهما الألف وفي آخرها نون أخرى؛ لقب له. انظر الأنساب للسمعاني (٢/ ٤٩٧)، كشف النقاب (١/ ١٩٦).\n(^٢) موسى بن عقبة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٠١٧).\nوقد أخرجه البخاريّ أيضًا: (كتاب الجهاد والسير -باب لا تمنوا لقاء العدو - ح (٣٠٢٤، ٣٠٢٥)، (٦/ ١٨١ فتح).","vol":"14","page":201},{"text":"٧٠١٩ - حدّثنا الدبري، قال: قرأنا على عبد الرزّاق (^١)، عن ابن جريج، قال: حدثني موسى بن عقبة، عن أبي النضر، عن كتاب رجل من أسلم من أصحاب النبي ﷺ يقال له: عبد الله بن أبي أوفى، أنه كتب إلى عمر بن عبيد الله حين جاء الحرورية يخبره أن النّبيّ ﷺ في بعض أيامه الّتي لقي فيها العدو انتظر حتّى إذا مالت الشّمس قام فيهم، فقال: \"يا أيها النّاس، لا تتمنوا لقاء العدو، وسلوا الله العافية! فإذا لقيتموهم فاصبروا، واعلموا أن الجنّة تحت ظلال السيوف! \" ثمّ قام النبي ﷺ فقال: \"اللَّهُمَّ منزل الكتاب، ومجري السحاب، وهازم الأحزاب! اهزمهم وانصرنا عليهم\" (^٢).\nوروى أحمد بن سهل (^٣)، قال: حدّثنا زيد بن أخزم، قال: حدّثنا\n⦗٢٠٣⦘ يعقوب بن إسحاق المقرئ (^٤)، عن وُهيب (^٥)، عن موسى بن عقبة (^٦).\n_________\n(^١) عبد الرزّاق هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠١٧).\n(^٣) ابن بحر أبو العباس النيسابوري. (ت ٢٨٢ هـ). قال الذهبي: \"الحافظ الإمام المتقن\".\nسير أعلام النُّبَلاء (١٣/ ٥١٥).\n(^٤) هو: يعقوب بن إسحاق بن زيد الحضرمي، أبو محمّد البصري المقريء.\n(^٥) ابن خالد بن عجلان الباهلي مولاهم أبو بكر البصري.\n(^٦) إسناده معلق، وقد أخرجه مسلم موصولًا من طريق محمّد بن رافع، عن عبد الرزّاق، عن ابن جريج، عن موسى بن عقبة به.\nكتاب الجهاد والسير -باب كراهة تمني لقاء العدو والأمر بالصبر عند اللِّقاء - ح (٢٠)، (٣/ ١٣٦٢ - ١٣٦٣).","vol":"14","page":202},{"text":"٧٠٢٠ - حدّثنا محمّد بن إسحاق البكائي أبو بكر (^١)، ومحمد بن إسحاق الصغاني أبو بكر، وعمار بن رجاء، قالوا: حدّثنا يعلى بن عبيد، قال: حدّثنا إسماعيل بن أبي خالد (^٢)، قال: سمعت عبد الله بن أبي أوفى يقول: دعا رسول الله ﷺ على الأحزاب، فقال: \"اللَّهُمَّ منزل الكتاب، سريع الحساب، اهزم الأحزاب، اهزمهم وزلزلهم\" (^٣).\n_________\n(^١) هو: محمّد بن إسحاق بن عون البكائي العامري أبو بكر الكوفي. والبكَّائي: نسبة إلى بني البكاء، وهم من بني عامر بن صعصعة. الأنساب للسمعاني (١/ ٣٨٢).\n(^٢) إسماعيل بن أبي خالد هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب استحباب النصر عند لقاء العدو - ح (٢١)، (٣/ ١٣٦٣).\nوالبخاري: (كتاب التّوحيد -باب قول الله تعالى: ﴿أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ﴾ ح (٧٤٨٩)، (١٣/ ٤٧١ فتح).","vol":"14","page":203},{"text":"٧٠٢١ - حدّثنا أبو داود السجزي، حدّثنا محبوب بن موسى (^١)،\n⦗٢٠٤⦘ حدّثنا أبو إسحاق الفزاري (^٢) -حدثني ابن جريج، عن موسى بن عقبة- الّذي تقدّم بمثله - (^٣) قال: \"واهزمهم وانصرنا عليهم\".\n_________\n(^١) أبو صالح الأنطاكي الفَرَّاء.\n(^٢) إبراهيم بن محمّد الفزاري.\n(^٣) انظر الحديث رقم (٧٠١٧).","vol":"14","page":203},{"text":"٧٠٢٢ - حدّثنا علي بن إسماعيل بن الحكم علوية (^١) -بثلاثة أبواب- قال: حدّثنا يحيى بن يعلى (^٢)، قال: حدّثنا أبي (^٣)، عن (^٤) غيلان (^٥)، عن إسماعيل بن أبي خالد (^٦) بمثله (^٧).\n_________\n(^١) أبو الحسن البغدادي.\n(^٢) ابن الحارث المحاربي، أبو زكريا الكوفي.\n(^٣) هو: يعلى بن الحارث بن حرب المحاربي، أبو حرب الكوفي، (ت ١٦٨ هـ).\nوثقه ابن معين، وابن المديني، ويعقوب بن شيية، والنسائي، وذكره ابن حبَّان في الثقات. ووثقه الذهبي، وابن حجر. تاريخ الدارمي (ص: ٢٢٧)، الثقات لابن حبّان (٧/ ٦٥٣)، تهذيب الكمال (٣٢/ ٣٨٢)، الكاشف (٣/ ٢٥٨)، تقريب التهذيب (ص: ١٠٩٠).\n(^٤) نهاية الساقط من: (ل).\n(^٥) ابن جامع بن أشعث المحاربي، أبو عبد الله الكوفي، (ت ١٣٢ هـ).\nوثقه ابن سعد، وابن معين، وابن المديني، ويعقوب بن شيبة، وذكره ابن حبّان في الثقات. وقال الذهبي وابن حجر: \"ثقة\". الطبقات الكبرى لابن سعد (٦/ ٣٥٢)، الجرح والتعديل (٧/ ٥٣)، الثقات لابن حبّان (٧/ ٣١٠)، تهذيب الكمال (٢٣/ ١٢٩)، الكاشف (٢/ ٣٢٣)، تقريب التهذيب (ص: ٧٧٨).\n(^٦) إسماعيل بن خالد هو موضع الالتقاء مع مسلم.\n(^٧) في (ل): (بإسناده مثله)، انظر الحديث رقم (٧٠٢٠).","vol":"14","page":204},{"text":"٧٠٢٣ - حدّثنا الربيع بن سليمان، قال: حدّثنا أسد بن موسى ح.\nوحدثنا جعفر بن محمّد الصائغ، قال: حدّثنا عفان، قالا: حدّثنا حماد بن سلمة (^١)، عن ثابت، عن أنس أَنّ النّبيّ ﷺ قال يوم أحد: \"اللَّهُمَّ إنك إنْ تشأ لم تعبد في الأرض\" (^٢).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب استحباب الدُّعاء بالنصر عند لقاء العدو- ح (٢٣)، ٣/ ١٣٦٣).\nمن فوائد الاستخراج: بيان أن حمادا هنا هو ابن سلمة، وقد جاء مهملا في صحيح مسلم.","vol":"14","page":205},{"text":"٧٠٢٤ - حدّثنا أبو أمية، قال: حدّثنا عبيد الله العيشي (^١)، قال: حدّثنا حماد (^٢)، عن ثابت، عن أنس، عن النَّبي ﷺ بمثله (^٣).\n_________\n(^١) هو: عبيد الله بن محمّد بن حفص القرشي التيمي، أبو عبد الرّحمن البصري، المعروف بالعيشي.\nوالعَيْشي: بفتح العين المهملة، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها الشين المعجمة، نسبة إلى \"عائشة\" -وهي: عائشة بنت طلحة بن عبيد الله التيمي- لأنه من ولد عائشة لذا يقال له: ابن عائشة. انظر: الأنساب (٤/ ٢٦٩).\n(^٢) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٠٢٣).","vol":"14","page":205},{"text":"٧٠٢٥ - حدّثنا (^١) أحمد بن يوسف السلمي، قال: حدّثنا النضر بن محمّد (^٢)، قال: أخبرنا عكرمة بن عمار (^٣)، قال: حدّثنا أبو زميل، عن ابن\n⦗٢٠٦⦘ عبّاس، عن عمر بن الخطاب ﵁ قال: لما نظر رسول الله ﷺ إلى المشركين يوم بدر وهم ألف أو نحو ذلك، ثمّ نظر إلى أصحابه وهم ثلاثمائة أو يزيدون قليلًا، قال: فمد يديه ثمّ استقبل القبلة وجعل يقول: \"اللهم آتني ما وعدتني، اللهم أنجز ما وعدتني، اللهم إن تهلك هذه العصابة لن تعبد في الأرض أبدا\"، قال: فما زال يدعو مادًّا يديه حتى سقط رداؤه (^٤).\n_________\n(^١) في: (ك) (ح حدّثنا)، والتصويب من: (ل).\n(^٢) ابن موسى الجرُشي، أبو محمّد اليمامي.\n(^٣) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب الإمداد بالملائكة في غزوة بدر وإباحة الغنائم - ح (٥٨)، (٣/ ١٣٨٣ - ١٣٨٤) مطولا، وفيه \"فاستقبل نبي الله ﷺ القبلة ثم مد يديه\"، وسيأتي في الرواية التالية.","vol":"14","page":205},{"text":"٧٠٢٦ - حدثنا بكار بن قتيبة (^١)، قال: حدثنا عمر بن يونس (^٢)، ح\nوحدثنا محمد بن يحيى، قال: حدثنا عاصم بن علي، قالا: حدثنا عكرمة بن عمار (^٣)، قال: حدثنا أبو زُمَيل، قال: حدثني ابن عبّاس، قال: حدثني عمر بن الخطاب، قال: لما كان يوم بدر نظر رسول الله ﷺ إلى أصحابه وهم ثلاثمائة ونيف، ثمّ نظر إلى المشركين (^٤) فإذا هم ألف وزيادة، فاستقبل النبي ﷺ [القبلة] (^٥) ثمّ مدّ يديه -وعليه رداؤه وإزاره-، ثمّ\n⦗٢٠٧⦘ قال: \"اللهم آتني ما وعدتني! اللهم أنجز ما وعدتني! اللهم إن تهلك هذه العصابة من أهل الإسلام لا تعبد في الأرض أبدًا\"، فما زال يدعو ويستغيث حتى سقط رداؤه. وذكر الحديث (^٦).\n_________\n(^١) ابن أسد بن عبيد الله البكراوي، أبو بكرة البصري.\n(^٢) ابن القاسم الحنفي، أبو حفص اليمامي. (ت ٢٠٦ هـ).\n(^٣) عكرمة بن عمّار اليمامي هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ١٨٨/ ب).\n(^٥) من: (ل).\n(^٦) انظر الحديث السابق رقم (٧٠٢٥).","vol":"14","page":206},{"text":"<span data-type='title' id=toc-1019>[باب] (^١) بيان حظر قتل النساء والصبيان في دار الحرب والغزو.</span>\n_________\n(^١) من: (ل).","vol":"14","page":208},{"text":"٧٠٢٧ - حدثنا موسى بن إسحاق الكوفي، قال: حدثنا عبد الله بن نمير (^١)، قال: حدثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، أَنّ النبي ﷺ رأى في بعض أسفاره امرأة مقتولة فنهى عن قتل النساء والصبيان (^٣).\n_________\n(^١) الهَمْداني، أبو هشام الكوفي.\n(^٢) عبيد الله بن عمر العمري هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم قتل النساء والصبيان في الحرب- ح (٢٥)، (٣/ ١٣٦٤). بنحوه. وأخرجه البخاري: (كتاب الجهاد والسير -باب قتل النساء في الحرب - ح (٣٠١٥)، (٦/ ١٧٢ فتح).","vol":"14","page":208},{"text":"٧٠٢٨ - حدثنا ابن ملاعب (^١)، قال: حدثنا ابن الأصبهاني (^٢)، قال: حدثنا علي بن مسهر (^٣)، قال: حدثنا عبيد الله (^٤) -بإسناده-: وُجد في بعض مغازي النبي ﷺ امرأة مقتولة، فنهى النبي ﷺ عن قتل النساء\n⦗٢٠٩⦘ والولدان (^٥) (^٦).\n_________\n(^١) هو: أحمد بن ملاعب بن حيّان أبو الفضل المخرّمي البغدادي.\n(^٢) هو: محمد بن سعيد بن سليمان الكوفي، أبو جعفر الأصبهاني.\n(^٣) القرشي، أبو الحسن الكوفي.\n(^٤) عبيد الله هو موضع الالتقاء مع مسلم.\n(^٥) في (ل): (الصبيان).\n(^٦) انظر الحديث السابق رقم (٧٠٢٧)، وها هنا بلفظ حديث مسلم.","vol":"14","page":208},{"text":"٧٠٢٩ - حدثنا أبو شيبة بن أبي بكر بن أبي شيبة (^١)، قال: حدثنا محمد بن الصباح، قال: حدثنا إسماعيل بن زكريا (^٢)، عن عبيد الله (^٣)، عن نافع، عن ابن عمر، قال: \"وجد في بعض مغازي رسول الله ﷺ امرأة مقتولة، فقيل له فنهى النبي ﷺ عن قتل النساء والولدان\" (^٤).\n_________\n(^١) هو: إبراهيم بن عبد الله بن محمد العبسي، أبو شيبة بن أبي بكر بن أبي شيبة الكوفي.\n(^٢) ابن مرة الخُلْقاني، الأسدي مولاهم، أبو زياد الكوفي.\n(^٣) عبيد الله هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٢٧).","vol":"14","page":209},{"text":"٧٠٣٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد ح،\nوحدثنا الصغاني (^١)، عن أبي النضر (^٢)، قالا: حدثنا الليث (^٣)، قال: حدثني نافع، أنّ عبد الله بن عمر، أخبره أنّ امرأةً وجدت في بعض مغازي رسول الله ﷺ مقتولةً، فأنكر النبي ﷺ قتل النّساء والصبيان (^٤).\n_________\n(^١) نهاية (ل ٥/ ١٨٩/ أ).\n(^٢) هاشم بن القاسم، أبو النضر الليثي.\n(^٣) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب تحريم قتل النساء والصبيان في الحرب - ح (٢٤)، (٣/ ١٣٦٤)، وأخرجه البخاري: (كتاب الجهاب والسير، باب قتل =\n⦗٢١٠⦘ = الصبيان في الحرب - ح (٣٠١٤)، (٦/ ١٧٢ فتح).","vol":"14","page":209},{"text":"٧٠٣١ - حدثنا (^١) أبو أمية، عن أحمد بن يونس (^٢)، عن الليث (^٣) - بمثله: فأنكر النبي ﷺ بمثله - (^٤).\n_________\n(^١) في (ل): (وحدثنا …).\n(^٢) هو: أحمد بن عبد الله بن يونس التميمي اليربوعي، أبو عبد الله الكوفي.\n(^٣) الليث هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٧٠٣٠).","vol":"14","page":210},{"text":"٧٠٣٢ - حدثنا محمد بن عبد الله بن ميمون أبو بكر السكري الإسكندراني، قال: حدثنا الوليد بن مسلم، قال: حدثنا مالك بن أنس وغيره عن نافع (^١)، عن ابن عمر، أن النبي ﷺ نهى عن قتل النساء والصبيان (^٢). لمالك مجود غريب (^٣).\n_________\n(^١) نافع هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٢٧).\n(^٣) في (ل): (رواه ابن المبارك وإسحاق بن سليمان، عن مالك -بمثله- مجوّد).\nوقد أخرجه أحمد في مسنده (٢/ ٢٣) قال: حدثنا عتّاب بن زياد، أخبرنا عبد الله يعني ابن المبارك وفي مسنده أيضًا (٢/ ٧٦) قال: حدثنا إسحاق بن سليمان، كلاهما عن مالك به، وإسناده صحيح.\nوكذا الحديث في موطأ مالك (٢/ ٤٤٧) ح (٩). رواية يحيى بن يحيى (المطبوع)، لكن قال ابن عبد البر في التمهيد (١٦/ ١٣٥) رواه يحيى عن مالك عن نافع مرسلا، وتابعه أكثر رواة الموطأ، ووصله عن مالك عن نافع، عن ابن عمر مرفوعا جماعة =\n⦗٢١١⦘ = منهم محمد بن المبارك الصوري وعبد الرحمن بن مهدي، وإسحاق بن سليمان الرازي، والوليد بن مسلم. وذكر آخرين ثم ساق أسانيدهم.","vol":"14","page":210},{"text":"٧٠٣٣ - ز - وحدثنا محمد بن عبد الله بن ميمون، قال: حدثنا الوليد بن مسلم، عن (^١) مالك، عن ابن شهاب (^٢)، عن عبد الرحمن بن كعب بن مالك، [عن كعب بن مالك] (^٣) أن النبي ﷺ نهى الذين قتلوا ابن أبي الحقيق (^٤) حين خرجوا إليه عن قتل الولدان والنساء-. وذكر الحديث، فكان رجل منهم يقول: بَرَّحت بنا (^٥) امرأة ابن أبي الحقيق بالصياح، فأرفع السيف، ثمّ ذكرت قول رسول الله ﷺ فأكفه، ولولا ذلك لاسترحنا منها (^٦).\n_________\n(^١) في (ل): (ثنا) وكذا في إتحاف المهرة [٤/ ٢٨٦/ ب] النسخة التركية.\n(^٢) هو: محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٣) من: (ل) وإتحاف المهرة لابن حجر [٤/ ٢٨٦/ ب] النسخة التركية، ويدل عليه ما في التمهيد (١١/ ٦٦).\n(^٤) هو: عبد الله بن أبي الحُقيق، ويقال سلّام بن أبي الحُقيق، أبو رافع اليهودي.\nكذا قال البخاري في صحيحه (٧/ ٣٩٥) فتح.\n(^٥) أي شقّت علينا، وأجهدَتْنا بالصياح.\nانظر: النهاية (١/ ١١٣)، لسان العرب (٢/ ٤١٠) مادة: برح.\n(^٦) في إسناده الوليد بن مسلم، وهو مدلس، وقد صرّح بالسماع كما في نسخة: (ل)، وهو كذلك في شرح معاني الآثار للطحاوي، والمعجم الكبير للطبراني، إلّا أنّه قد خالف أصحاب مالك في رواية هذا الحديث، قال ابن عبد البر في التمهيد =\n⦗٢١٢⦘ = (١/ ٦٦): \"اتفق رواة الموطأ على رواية هذا الحديث مرسلًا … ولا علمت أحدًا أسنده عن مالك … إلّا الوليد بن مسلم، فإنّه قال فيه: عن عبد الرحمن بن كعب بن مالك، عن كعب بن مالك\".\nوقد أخرجه الطحاوي في شرح معاني الآثار (٣/ ٢٢١) عن محمد بن عبد الله، والطبراني في المعجم الكبير (١٩/ ٧٤) ح (١٤٦) عن إبراهيم بن دحيم، ثنا أبي، وعن عبد الله بن أحمد، ثنا هشام بن عمّار: ثلاثتهم عن الوليد بن مسلم به.\nوأخرجه الطبراني -أيضًا- (١٩/ ٧٤) ح (١٤٥) من طريق يونس، عن ابن شهاب، عن عبد الرحمن بن كعب، عن أبيه.\nوأخرجه مالك في الموطأ (٢/ ٤٤٧) ح (٨)، وعبد الرزاق (٥/ ٢٠٢) ح (٩٣٨٥) عن معمر، وأبو عبيد في كتاب الأموال (صـ: ٤٨) ح (٩٩) عن حجاج بن الليث، ثلاثتهم (مالك، ومعمر، وحجاج) عن الزهري، عن ابن كعب بن مالك مرسلًا.\nوقال فيه مالك: (حسبت أنه قال عبد الرحمن بن كعب).\nوأخرجه إسحاق بن راهويه (٢/ ٣١١) ح (١٩٧٠) المطالب العالية، والشافعي (٢/ ١١٨) ح (٣٩٤) ترتيب المسند، والحميدي (٢/ ٣٨٥ - ٣٨٦) ح (٨٧٤)، وسعيد بن منصور (٢/ ٢٨١) ح (٢٦٢٧)، وابن أبي شيبة (٢/ ٣٨١ - ٣٨٢) ح (١٤٠٦١)، والطحاوي في شرح معاني الآثار (٣/ ٢٢١)، والبيهقي (٩/ ٧٧، ٧٨) كلهم من طريق سفيان بن عيينة عن الزهري، عن ابن كعب بن مالك، عن عمّه.\nوعزاه الهيثمي في مجمع الزوائد (٥/ ٣١٨) إلى مسند أحمد -ولم أجده- قال: \"رواه أحمد ورجاله رجال الصحيح\".\nوأخرجه الطبراني (١٩/ ٧٤ - ٧٥) ح (١٤٧ - ١٤٩)، من طريق محمد بن أبي حفصة، عن الزهري، عن عبد الله أو عبيد الله بن كعب بن مالك، عن كعب. قال: \"عهد إلينا رسول الله ﷺ أن لا نقتل صبيًّا ولا امرأة\". =\n⦗٢١٣⦘ = ووقع في أحد أسانيده (عن عبد الله بن كعب بدون الشك).\nوأخرجه الطبراني -أيضًا- (١٩/ ٧٥) ح (١٥٠) من طريق عبد الرزاق، عن ابن جريج، عن الزهري، عن عبد الرحمن بن عبد الله بن كعب، عن أبيه، عن عمّه كعب بن مالك.","vol":"14","page":211},{"text":"<span data-type='title' id=toc-1020>[باب] (^١) بيان الخبر المبيح بيات المشركين والغارة عليهم بالليل وقتلهم وإن أصيب في قتلهم نساؤهم وصبيانهم (^٢) حتى قتلوا معهم، والدليل على أن نهيه عن قتل النساء والصبيان هو المتأخر، وعلى أنّ السنة في ترك الغارة بالليل حتى يصبح، وعلى أنّه لا يجوز (^٣) حرق القرية التي فيها مسلم أو الغارة أو نصب المنجنيق (^٤) عليها.</span>\n_________\n(^١) من: (ل).\n(^٢) نهاية (ل ٥/ ١٨٩/ ب).\n(^٣) في (ل): (لا يحق).\n(^٤) بفتح الجيم وكسرها، آلة ترمى بها الحجارة. انظر: القاموس المحيط (٣/ ٢٢٥).","vol":"14","page":213},{"text":"٧٠٣٤ - حدثنا يوسف بن سعيد بن مسلَّم، قال: حدثنا حجاج بن محمد، عن ابن جريج (^١)، قال: أخبرني عمرو بن دينار، أنّ ابن شهاب أخبره، عن عبيد الله بن عبد الله بن عتبة، عن ابن عبّاس، عن الصعب بن جَثَّامَةَ، أنّ النبي ﷺ قيل له: لو أنّ خيلًا أغارت من الليل فأصابت من\n⦗٢١٤⦘ أبناء المشركين؟ قال: \"هم مع (^٢) آبائهم\" (^٣).\nقال ابن جريج: ثم أخبرني عمرو وغيره \"أنه نهى عن قتلهم زمن خيبر\" (^٤).\n_________\n(^١) ابن جريج هو موضع الالتقاء مع مسلم.\n(^٢) في (ل): (من).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتل النساء والصبيان في البيات من غير تعمد- ح (٢٨)، ٣/ ١٣٦٥)، وأخرجه البخاري: (كتاب الجهاد والسير - باب أهل الدار يبيتون، فيصاب الولدان والذراري - ح (٣٠١٢)، (٦/ ١٧٠ فتح).\nوفيه: \"هم منهم\".\n(^٤) أخرجه عبد الله بن أحمد في زوائده على المسند (٥/ ٢٤)، عن إسحاق الكوسج، عن النضر بن شميل، عن محمد بن عمرو بإسناده.\nوأخرجه ابن حبّان في صحيحه (١/ ٣٤٧) ح (١٣٧) من طريق محمد بن عبيد، و(١١/ ١٠٨) ح (٤٣٨٧) من طريق الفضل بن موسى، كلاهما عن محمد بن عمرو بإسناده، وفيه: \"ثم نهى عن قتلهم يوم حنين\".\nوهذه الزيادة مدرجة في حديث الصعب، قاله الحافظ في الفتح، قال: \"وذلك بينٌ في سنن أبي داود فإنّه قال في آخره\" قال سفيان: قال الزهري: \"ثم نهى رسول الله ﷺ بعد ذلك عن قتل النساء والصبيان\" ا. هـ انظر: سنن أبي داود (٣/ ١٢٣ - ١٢٤) ح (٢٦٧٢)، فتح الباري (٦/ ١٧١).","vol":"14","page":213},{"text":"٧٠٣٥ - حدثنا أحمد بن يوسف السلمي، ومحمد بن الصباح الصنعاني (^١)، قالا: حدثنا عبد الرزاق (^٢)، حدثنا معمر، عن الزهري، عن\n⦗٢١٥⦘ عبيد الله بن عبد الله، عن ابن عباس، قال: قال الصعب بن جَثَّامَةَ قلت: يا رسول الله! إنا نصيب البيات (^٣) من ذراري المشركين، قال: \"هم منهم\" (^٤).\n_________\n(^١) هو: محمد بن إسحاق بن الصباح الصنعاني.\n(^٢) عبد الرزاق هو: موضع الالتقاء مع مسلم.\n(^٣) البيات: أن يقصد العدو في الليل من غير أن يعلم فيؤخذ بغتة.\nالنهاية (١/ ١٧٠)، وانظر: تفسير غريب ما في الصحيحين (ص: ٤٠٦).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتل النساء والصبيان في البيات من غير تعمد - ح (٢٧)، (٣/ ١٣٦٥)، وأخرجه البخاري -كما تقدم في الحديث رقم (٧٠٣٤).\n* من فوائد الاستخراج: عبد الرزاق يروي الحديث عن معمر بصيغة حدثنا، وفي مسلم يرويه بصيغة أخبرنا.","vol":"14","page":214},{"text":"٧٠٣٦ - حدثنا الدبري، عن عبد الرزاق (^١) بمثله (^٢).\nقال الزهري: وأخبرني ابن كعب بن مالك، عن عمه، \"أن النبي ﷺ حين وجه إلى ابن أبي الحقيق بخيبر نهى عن قتل النساء والصبيان\" (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٣٥).\n(^٣) إسناده موصول بما قبله، والحديث في مصنف عبد الرزاق (٥/ ٢٠٢) ح (٩٣٨٥)، وليس في المصنف عن عمّه، وانظر الحديث رقم (٧٠٣٣).","vol":"14","page":215},{"text":"٧٠٣٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة (^١)، عن الزهري، عن عبيد الله (^٢) بن عبد الله، عن ابن عبّاس، \"أَنّ\n⦗٢١٦⦘ الصعب بن جثامة، قال: سئل النبي ﷺ عن ذراري المشركين يُبَيَّتُون فيصاب من نسائهم وذراريهم، فقال: \"هم منهم\" (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٩٠/ أ).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتل النساء والصبيان في البيات من غير تعمد- ح (٢٦)، (٣/ ١٣٦٤).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٧٠٣٤).","vol":"14","page":215},{"text":"٧٠٣٨ - حدثنا أبو أمية، قال: حدثنا يعلى بن عبيد، قال: حدثنا محمد بن عمرو (^١)، عن الزهري (^٢)، عن عبيد الله بن عبد الله، عن ابن عبّاس، عن الصعب بن جثّامة قال: سمعت النبي ﷺ-وسألته عن أولاد المشركين أنقتلهم معهم؟ قال: - \"نعم، فإنهم منهم\" (^٣).\nزاد النضر عن محمد بن عمرو، قال: \"ونهى عنهم يوم خيبر\" (^٤).\n_________\n(^١) ابن علقمة بن وقاص الليثي، أبو عبد الله المدني.\n(^٢) الزهري هو موضع الالتقاء مع مسلم.\n(^٣) انظر. الحديث رقم (٣٠٣٧).\n(^٤) تقدم تخريجها عند الحديث رقم (٧٠٣٤).","vol":"14","page":216},{"text":"٧٠٣٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مسلم بن خالد (^١)، أنّه سمع ابن\n⦗٢١٧⦘ شهاب (^٢) أخبرني عبيد الله بن عبد الله، بإسناده نحوه: \"هم منهم\" (^٣).\n_________\n(^١) ابن قَرْقَرة ويقال ابن جَرْجَرة القرشي المخزومي مولاهم، أبو خالد -ويقال أبو عبد الله- المعروف بالزنجي. (ت ١٧٩ هـ وقيل بعدها).\nمختلف فيه، قال ابن المديني: \"ليس بشيء\"، وقال البخاري: \"منكر الحديث\"، وقال أبو داود، والنسائي: \"ضعيف\". =\n⦗٢١٧⦘ = واختلف قول ابن معين فقوّاه مرة وضعّفه مرة أخرى. وقد ذكره ابن حبّان في الثقات وقال: \"وكان يخطئ أحيانا\". وقال ابن عدي: \"حسن الحديث، وأرجو أنه لا بأس به\". وقال ابن حجر: \"فقيه صدوق كثير الأوهام\".\nالتاريخ لابن معين (٢/ ٥٦١)، التاريخ الكبير للبخاري (٧/ ٢٦٠)، الضعفاء والمتروكين للنسائي (ص: ٢٢٢)، الضعفاء للعقيلي (٤/ ١٥٠)، الجرح والتعديل (٨/ ١٨٣)، الثقات لابن حبّان (٧/ ٤٤٨)، الكامل لابن عدي (٦/ ٣٠٨ - ٣١١)، ميزان الاعتدال (٥/ ٢٢٧ - ٢٢٨)، تقريب التهذيب (ص: ٩٣٨).\n(^٢) ابن شهاب الزهري هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٠٣٧).","vol":"14","page":216},{"text":"٧٠٤٠ - حدثنا أبو أمية، قال: حدثنا سريج بن النعمان، قال: حدثنا ابن أبي الزناد (^١)، عن عبد الرحمن بن الحارث بن عيّاش (^٢) عن\n⦗٢١٨⦘ الزهري (^٣) بإسناده نحوه (^٤).\n_________\n(^١) هو: عبد الرحمن بن أبي الزناد عبد الله بن ذكوان القرشي مولاهم المدني.\n(^٢) هو: عبد الرحمن بن الحارث بن عبد الله بن عيّاش القرشي المخزومي أبو الحارث المدني. (ت ١٤٣ هـ).\nوعيّاش: بياء مشددة معجمة باثنتين من تحتها، وآخره شين معجمة.\nوثقه ابن سعد، والعجلي، وذكره ابن حبّان في الثقات، وقال: \"كان من أهل العلم\".\nوقال ابن معين: \"لا بأس به\"، وقال أبو حاتم: \"شيخ\". وضعفه ابن المديني. وقال ابن حجر: \"صدوق له أوهام\". الإكمال لابن ماكولا (٦/ ٦٤، ٧١). الطبقات الكبرى لابن سعد (الجزء المتمم ص/ ٢٦٩)، معرفة الثقات للعجلي (٢/ ٧٥)، تاريخ =\n⦗٢١٨⦘ = الدارمي (صـ: ١٦٤)، الجرح والتعديل (٥/ ٢٢٤)، الثقات لابن حبّان (٧/ ٦٩)، تقريب التهذيب (صـ: ٥٧٤).\n(^٣) الزهري هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٣٧).","vol":"14","page":217},{"text":"٧٠٤١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني أسامة بن زيد (^١)، عن الزهري (^٢) -بإسناده نحوه- (^٣).\n_________\n(^١) الليثي مولاهم أبو زيد المدني.\n(^٢) الزهري هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٠٣٧).","vol":"14","page":218},{"text":"٧٠٤٢ - حدثنا أبو داود السجزي (^١)، قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد (^٢)، قال: أخبرنا ثابت، عن أنس بن مالك، \"أنّ النبي ﷺ كان يُغِير عند صلاة الصبح، وكان يستمع، فإذا سمع أذانًا أمسك، وإلّا أغار\" (^٣).\n_________\n(^١) في (ل): (السجستاني).\n(^٢) ابن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الصلاة -باب الإمساك عن الإغارة على قوم في دار الكفر إذا سمع فيهم الأذان - ح (٩)، ١/ ٢٨٨). وفيه: \"كان رسول الله ﷺ يغير إذا طلع الفجر، وزاد في آخره: فسمع رجلًا يقول الله أكبر الله أكبر. فقال رسول الله ﷺ \"على الفطرة\" ثمّ قال: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله. فقال رسول الله ﷺ \"خرجت من النار\" فنظروا فإذا هو راعي مِعْزىً. =\n⦗٢١٩⦘ = وأخرجه البخاري: (كتاب الأذان، باب ما يحقن بالأذان من الدماء - ح (٦١٠)، (٢/ ١٠٧ فتح) بلفظ: \"أن النبي ﷺ كان إذا غزا بنا قوما لم يكن يغزو بنا حتى يصبح وينظر، فإذا سمع أذانا كف عنهم، وإن لم يسمع أذانا أغار عليهم … \" الحديث.","vol":"14","page":218},{"text":"<span data-type='title' id=toc-1021>[باب] (١) بيان الإباحة للإمام الحريق في أرض العدو، [وحرق نخلهم وقطعها]</span> (^١).\n_________\n(^١) من: (ل)، ووقع في (ل) تكرار لترجمة الباب.","vol":"14","page":219},{"text":"٧٠٤٣ - حدثنا محمد بن يحيى، قال: حدثنا الهيثم بن جميل (^١)، قال: حدثنا زائدة (^٢)، عن عبيد الله (^٣)، عن نافع، عن ابن عمر \"أنّ النبي ﷺ حرق علي بني قريظة والنضير نخلًا لهم\". فقال حسان (^٤):\nوهان على سراة بني لؤي (^٥) … حريق بالبويرة مستطير (^٦).\n⦗٢٢٠⦘ قال الهيثم: كنت معه بأرض الروم، فحدثني بهذا الحديث، وأمر (^٧) بالحريق (^٨) (^٩).\n_________\n(^١) أبو سهل البغدادي، نزيل أنطاكية.\n(^٢) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٣) عبيد الله العمري هو موضع الالتقاء مع مسلم.\n(^٤) انظر: ديوان حسان بن ثابت (ص: ١١٨).\n(^٥) \"سَراة\": -بفتح السين وقد تضم- أي: أشراف. انظر: النهاية (٢/ ٣٦٣).\nوبني لؤي: المراد به قريش، ولؤى أحد أجداد النبي ﷺ، وهو لؤى بن غالب بن فهر (قريش). انظر: جمهرة النسب للكلبي (ص ٢٢).\n(^٦) \"البُوَيْرة\": -بضم أوله، وبالراء المهملة- تصغير بؤرة وهي الحفرة، وهو موضع =\n⦗٢٢٠⦘ = منازل بني النضير. قال البلادي: \"هي من أموال بني قريظة شرقي العوالي من ظاهر المدينة المنورة، ولم تعد معروفة\".\nانظر: معجم ما استعجم (١/ ٢٨٥، ٣٣٠)، معجم البلدان (١/ ٦٠٧ - ٦٠٨)، معجم المعالم الجغرافية (ص: ٥١)، وكذا لسان العرب (٤/ ٣٧)، مادة: بأر.\nمستطير: أي: منتشر متفرق؛ كأنه طار في نواحيها. النهاية (٣/ ١٥١).\n(^٧) في (ل): (وأمرني).\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قطع أشجار الكفار وتحريقها- ح (٣١)، (٣/ ١٣٦٦) ولم يرد فيه من طريق عبيد الله بن عمر هذا الشعر، وأخرجه البخاري: (كتاب المغازي -باب حديث بني النضير - ح (٤٠٣٢)، (٧/ ٣٨٣ فتح).\nوليس فيهما ذكر بني قريظة، ولم يكن الحريق إلا في بني النضير -الله أعلم-.\n(^٩) نهاية (ل ٥/ ١٩٠/ ب).","vol":"14","page":219},{"text":"٧٠٤٤ - حدثنا أحمد بن مسعود المقدسي (^١) -ببيت المقدس-، وأحمد بن يحيى بن أبي زنبر -بالصور (^٢) - قالا: حدثنا الهيثم بن جميل، قال:\n⦗٢٢١⦘ حدثنا زائدة بن قدامة، قال: حدثنا موسى بن عقبة (^٣)، عن نافع، عن ابن عمر، أنّ النبي ﷺ حرق نخل بني النضير، فقال حسان: [و] (^٤) هان على سراة بني لؤي … حريق بالبويرة مستطير (^٥).\n_________\n(^١) أبو عبد الله الخياط، ويكنى بأبي الحسن.\n(^٢) صور: بضم أوله، وسكون ثانيه، وآخره راء، مدينة مشهورة مشرفة على بحر الشام، داخلة في البحر مثل الكف على الساعد، يحيط بها البحر من جميع جوانبها إلا الرابع الذي منه شروع بابها. انظر: معجم البلدان (٣/ ٤٩٢).\n(^٣) موسى بن عقبة هو موضع الالتقاء مع مسلم.\n(^٤) الواو زيادة من ديوان حسان (ص: ١١٨)، وانظر: الحديث السابق رقم (٧٠٤٣).\n(^٥) (ك ٤/ ٣١/ أ).\nأخرجه مسلم: (كتاب الجهاد والسير، باب جواز قطع أشجار الكفار وتحريقها، ح (٣٠)، (٣/ ١٣٦٥).\nوزاد: وفي ذلك نزلت: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا﴾ الآية وسيأتي ذكرها عند أبي عوانة في الحديث التالي، إلّا أَنّه قدّمها على الشعر بخلاف مسلم.\nوأخرجه البخاري: (كتاب الجهاد والسير -باب حرق الدور والنخيل - ح (٣٠٢١)، (٦/ ١٧٩ فتح). مختصرًا، بدون ذكر الآية والشعر.","vol":"14","page":220},{"text":"٧٠٤٥ - حدثنا محمد بن صالح كِيْلَجَة (^١)، قال: حدثنا قيس بن حفص، قال: حدثنا خالد بن الحارث (^٢)، عن عبيد الله بن عمر (^٣)، عن\n⦗٢٢٢⦘ نافع، عن ابن عمر، قال: \"حرق رسول الله ﷺ نخل بني النضير\" (^٤).\n[رواه سهل بن عثمان، عن عقبة، عن عبيد الله - بمثله] (^٥) (^٦).\n_________\n(^١) هو: محمد بن صالح بن عبد الرحمن البغدادي، أبو بكر الأنماطي.\nوكيلجة: بكسر الكاف، وسكون الياء، وفتح اللام والجيم، لقب له. انظر: كشف النقاب (٢/ ٣٨٤)، المغني في ضبط أسماء الرجال (ص: ٢١٤).\n(^٢) ابن عبيد، وقيل ابن سليم، وقيل ابن أبي عبيد، واسم أبي عبيد سليم الهجيمي أبو عثمان البصري.\n(^٣) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٤٣).\n(^٥) من: (ل).\n(^٦) إسناده معلق، وقد أخرجه مسلم موصولًا قال: حدثنا سهل بن عثمان به.\n(كتاب الجهاد والسير، باب جواز قطع أشجار الكفّار وتحريقها، ح (٣١)، ٣/ ١٣٦٦).","vol":"14","page":221},{"text":"٧٠٤٦ - حدثنا أبو أمية، قال: حدثنا زكريا بن عدي، وعمرو بن عثمان (^١)، قالا: حدثنا ابن المبارك (^٢)، عن موسى بن عقبة، عن نافع، عن ابن عمر، أَنّ النبي ﷺ قطع نخل بني النضير وحرق، وفيه نزلت هذه الآية: (﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا﴾ (^٣)، وفي ذلك قال حسان بن ثابت:\nوهان على سراة بني لؤي … حريق بالبويرة مستطير (^٤).\n_________\n(^١) ابن سيّار الكلابي مولاهم أبو عمرو الرقي.\n(^٢) عبد الله بن المبارك هو موضع الالتقاء مع مسلم.\n(^٣) سورة الحشر الآية رقم (٥).\n(^٤) انظر الحديث رقم (٧٠٤٤).","vol":"14","page":222},{"text":"٧٠٤٧ - حدثنا يونس [بن عبد الأعلى] (^١)، قال: حدثنا ابن وهب، قال: حدثني الليث بن سعد، [ح] (^٢)\nوحدثنا الصغاني، قال: حدثنا أبو النضر، قال: حدثنا الليث بن\n⦗٢٢٣⦘ سعد ح،\nوحدثني عمر بن علي البوقي (^٣) -بعين زربة (^٤) - قال: حدثنا داود بن منصور (^٥)، قال: حدثنا الليث بن سعد (^٦)، قال: حدثني نافع، عن ابن عمر: أنّ رسول الله ﷺ حرق نخل بني النضير وقطع، وهي البويرة، فأنزل الله ﷿ (﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ (^٧) وَلِيُخْزِيَ الْفَاسِقِينَ﴾ (^٨) زاد يونس: ويقول لها حسان:\nوهان على سراة بني لؤي … حريق بالبويرة مستطير (^٩).\n⦗٢٢٤⦘ ولم يخرج مسلم الشعر (^١٠).\n[روى ابن عوف (^١١)، عن محمد بن كثير (^١٢)، عن زائدة (^١٣)، عن سفيان (^١٤)، عن موسى بن عقبة - بهذا مختصرًا (^١٥)] (^١٦).\n_________\n(^١) من: (ل).\n(^٢) من (ل).\n(^٣) لم أجد له ترجمة. والبوقي: بضم الباء والواو الساكنة، نسبة إلى بوقة قرية من قرى أنطاكية، وحصن بها أيضا، ومنه عمر بن علي هذا. انظر: الإكمال لابن ماكولا مع تعليقات المعلمي عليه (١/ ٤٨٤ ت ٤٨٥). والأنساب المتفقة لابن القيسراني (صـ: ١٦٠) توضيح المشتبه (١/ ٤٦٥) معجم البلدان (١/ ٥١٠)، مراصد الاطلاع (١/ ٢٣١).\n(^٤) قال ياقوت الحموي: \"عين زَرْبي: بفتح الزاي، وسكون الراء، وباء موحدة، وألف مقصورة يجوز أن يكون من زَرْب الغنم، وهو مأواها وهو بلد بالثغر من نواحي المصيصة\". معجم البلدان (٤/ ٢٠١).\n(^٥) النسائي، أبو سليمان الثغري.\n(^٦) الليث بن سعد هو موضع الالتقاء مع مسلم في الأسانيد الثلاثة.\n(^٧) نهاية (ل ٥/ ١٩١/ أ).\n(^٨) سورة الحشر آية (٥).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قطع أشجار الكفار وتحريقها - ح (٢٩)، (٣/ ١٣٦٥). والبخاري -كما تقدم في حديث رقم (٧٠٤٣) -.\n(^١٠) يريد من طريق الليث، وإلّا فقد أخرجه بذكر الشعر من طريق موسى بن عقبة، عن نافع، انظر: الحديث رقم (٧٠٤٤).\n(^١١) هو: محمد بن عوف الطائي.\n(^١٢) ابن أبي عطاء الثقفي مولاهم أبو يوسف الصنعاني، نزيل المصيصة، مختلف فيه كما تقدم.\n(^١٣) ابن قدامة الثقفي.\n(^١٤) الثوري.\n(^١٥) إسناده معلق، وقد أخرجه البخاري موصولًا قال: حدثنا محمد بن كثير العبدي، أخبرنا سفيان به، (كتاب الجهاد والسير -باب حرق الدور والنخيل - ح (٣٠٢١)، (٦/ ١٧٩ فتح)، وأخرجه مسلم من طريق ابن المبارك، عن موسى بن عقبة. انظر ح رقم (٧٠٤٤).\n(^١٦) من: (ل).","vol":"14","page":222},{"text":"٧٠٤٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)،\nح وحدثنا يزيد بن سنان البصري، قال: حدثنا يحيى بن حماد (^٢)، قالا: حدثنا جويرية بن أسماء (^٣)، حدثنا نافع (^٤)، عن ابن عمر، أنّ النبي ﷺ حرق نخل بني النضير وقطع، وهي البويرة، ولها يقول حسان:\n⦗٢٢٥⦘[و] (^٥) هان على سراة بني لؤي … حريق بالبويرة [مستطير] (^٦).\nزاد يحيى بن حماد في حديثه قال: فأجابه أبو سفيان بن الحارث (^٧):\nأدام الله ذلك من صنيع … وحرق في نواحيها السعير (^٨)\nستعلم أينا منها بِنُزْه (^٩) … وتعلم أي أرضينا تضير (^١٠)\nوفي موضع من كتابي:\nستعلم أينا منها يعز … وأي أرضينا تضير\n_________\n(^١) الطيالسي.\n(^٢) ابن أبي زياد الشيباني مولاهم أبو بكر البصري.\n(^٣) ابن عبيد الضبعي، أبو مخارق ويقال أبو أسماء البصري.\n(^٤) نافع هو موضع الالتقاء مع مسلم.\n(^٥) من (ل).\n(^٦) من (ل).\n(^٧) ابن عبد المطلب ابن عمّ رسول الله ﷺ، وأخوه من الرضاعة، أسلم يوم الفتح، وشهد مع النبي ﷺ حنينا فكان ممن ثبت، مات سنة ١٥ هـ وقيل سنة ٢٠ هـ. وقد قال هذه الأبيات قبل إسلامه ﵁ وأرضاه-. انظر: الإصابة (٤/ ٩٠ - ٩١).\n(^٨) / (ك ٤/ ٣١/ ب).\n(^٩) \"بنزه\" أي: بِبُعْدٍ. انظر: النهاية (٥/ ٤٣).\n(^١٠) أخرجه مسلم -كما تقدم في الحديث رقم (٧٠٤٤). وليس فيه زيادة يحيى بن حماد \"فأجابه أبو سفيان بن الحارث … \". وقد أخرجه البخاري بذكر الزيادة -: (كتاب المغازي -باب حديث بني النضير ..... - ح (٤٠٣٢)، (٧/ ٣٨٣ فتح).","vol":"14","page":224},{"text":"<span data-type='title' id=toc-1022>باب [بيان] (^١) حظر الغنائم على من كَان قبل هذه الأمة (^٢)، وإباحتها للنبي (^٣) ﷺ وأمته، وأَنّهَا حلال طيب، والإباحة للإمام أنْ يمنع عن الغزو من لا يصلح له، ويختار من لا يترك خلفه هِمَّة يشتغل قلبه (^٤) بها.</span>\n_________\n(^١) من: (ل).\n(^٢) قوله: (قبل هذه الأمة) في (ل): (قبل النبي ﷺ من الأمم).\n(^٣) في (ل): (للنبي المصطفى).\n(^٤) في (ك): \"قبله\" والتصويب من هامش (ك) وَمن: (ل).","vol":"14","page":226},{"text":"٧٠٤٩ - حدثنا الحسن بن أبي الربيع الجرجاني، وأحمد بن يوسف السلمي، قالا: حدثنا عبد (^١) الرزاق (^٢)، قال: أخبرنا معمر، قال: أخبرنا همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله ﷺ فذكر أحاديث؛ منها -وقال رسول الله ﷺ: \"غزا نبي من الأنبياء، فقال لقومه: لا يتبعني (^٣) رجل قد ملك بُضْع (^٤) امرأة وهو يريد أن يبني بها ولم يبن، ولا أحد قد بنى بناء له ولم يرفع سقفها، ولا أحد قد اشترى\n⦗٢٢٧⦘ غنمًا أو خلفات وهو ينتظر ولادها، فغزا فدنا القرية حين صلاة العصر أو قريبًا من ذلك، فقال للشمس أنت مأمورة وأنا مأمور، اللهم احبسها شيئا، فحبست عليه حتى فتح الله عليه! قال: فجمعوا ما غنموا، فأقبلت النار لتأكل، فأبت أن تطعمه فقال: فيكم غلول (^٥) فليبايعني من كل قبيلة رجل، فبايعوه فلصقت يد رجل بيده، فقال: فيكم الغلول، فلتبايعني قبيلتك! قال: فبايعته قبيلته، فلصق بيده يد رجلين أو ثلاثة، فقال: فيكم الغُلول، أنتم غللتم، قال: فأخرجوا له مثل رأس البقرة من ذهب، فوضعوه في المال وهو بالصعيد (^٦)، فأقبلت النّار فأكلته، قال: فلم تحل الغنائم لأحدٍ من قبلنا، ذلك بأنّ الله رأى ضعفنا وعَجْزَنا فطيّبها لنا\" (^٧).\n_________\n(^١) نهَاية (ل ٥/ ١٩١/ ب).\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (لا ينبغي لرجلٍ).\n(^٤) بضع: بضم الموحدة وسكون المعجمة، والبضع يطلق على عقد النكاح، والجماع، وعلى الفرج. قال الحافظ ابن حجر: \"والمعاني الثلاثة لائقة هنا\".\nانظر: النهاية (١/ ١٣٣)، فتح الباري (٦/ ٢٥٦).\n(^٥) الغلول: الخيانة في المغنم والسرقة من الغنيمة قبل القسمة. النهاية (٣/ ٣٨٠).\n(^٦) أي الأرض، وقيل الصعيد: المرتفع من الأرض، وقيل: الأرض المستوية، وقيل غير ذلك. انظر: لسان العرب (٣/ ٢٥٤) مادة: صعد.\n(^٧) أخرجه مسلم، (كتاب الجهاد والسير -باب تحليل الغنائم لهذه الأمة خاصة - ح (٣٢)، ٣/ ١٣٦٦ - ١٣٦٧)، وأخرجه البخاري: (كتاب فرض الخمس، باب قول النبي ﷺ: \"أحلت لكم الغنائم\"، - ح (٣١٢٤)، (٦/ ٢٥٤ فتح).","vol":"14","page":226},{"text":"٧٠٥٠ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن همام بن منبه، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"غزا\n⦗٢٢٨⦘ نبي من الأنبياء، فقال: لا يغزو معي رجل تزوج بامرأة لم يبن بها، ولا رجل له غنم ينتظر ولادها، ولا رجل بنى بناءً لم يفرغ منه، فلمّا أتى المكان الذي يريد، وجاءه عند العصر، فقال للشمس: إنّكِ مأمورة وأنا مأمور! اللهم احبسها (^٢) عليّ ساعة! فحبست له ساعة حتى فتح الله عليه، قال: ثمّ وضعت الغنيمة، فجاءت النّار فلم تأكلها، فقال: إنّ فيكم غلولا، فليبايعني من كلِّ قبيلة رجل! فلصقت يده بيد رجلين أو ثلاثة (^٣)، فقال: إنّ فيكم الغلول، قال: فأخرجوا مثل رأس بقرة من ذهب فألقوه في الغنيمة، فجاءت النار فأكلته، فقال رسول الله ﷺ: لم (^٤) تحل لأحد قبلنا، وذلك أنّ الله رأى ضعفنا فطَيّبها لنا، وزعموا أنّ الشمس لم تحبس لأحدٍ قبله ولا بعده\" (^٥).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٩٢/ أ).\n(^٣) من قوله: (إن فيكم غلولًا … إلى قوله أو ثلاثة) ساقط من: (ل).\n(^٤) في (ل): (لا).\n(^٥) انظر الحديث السابق رقم (٧٠٤٩)، إلّا أنّ البخاري ومسلمًا لم يخرجا زيادة \"وزعموا أنّ الشمس لم تحبس لأحد قبله ولا بعده\". وهي في مصنف عبد الرزاق (٥/ ٢٤١ - ٢٤٢) ح (٩٤٩٢).\nويشهد لهذه الزيادة ما أخرجه أحمد في مسنده (٢/ ٣٢٥) من طريق ابن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ: \"إنّ الشمس لم تحبس على بشر إلّا ليوشع، ليالي سار إلى بيت المقدس\".\nقال ابن حجر في فتح الباري (٦/ ٢٥٥): \"رجال إسناده محتج بهم في الصحيح\".","vol":"14","page":227},{"text":"٧٠٥١ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا معاذ بن هشام (^١)، قال: حدثني أبي، عن قتادة، عن سعيد بن المسيب، عن أبي هريرة (^٢)، أنّ النبي ﷺ قال: \"إنّ نبيًّا من الأنبياء غزا بأصحابه فقال: لا يتبعني رجل منكم بنى دارًا فلم يسكنها، وتزوج امرأة فلم يدخل بها، وله حاجة في الرجوع، فلقي العدو عند غيبوبة الشمس، فقال: اللهم إنّها مأمورة وأَنا مأمور، فاحبسها عليّ حتى تقضي بيني وبينهم! فحبسها الله عليه وفتحوا عليه، فجمعوا الغنائم فلم تأكلها النّار، قال (^٣): وكانوا إذا غنموا غنيمة بعث [الله] (^٤) عليها النّار فأكلتها\" (^٥) وذكر الحديث (^٦).\n_________\n(^١) ابن أبي عبد الله سنبر الدستوائي البصري.\n(^٢) أبو هريرة ﵁ هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (قالوا).\n(^٤) من: (ل).\n(^٥) زاد في (ل): \"فقال لهم نبيهم: إنكم قد غللتم\"، وذكر الحديث.\n(^٦) انظر الحديث رقم (٧٠٤٩).\nوقد أخرجه من حديث سعيد بن المسيب عن أبي هريرة:\nالنسائي في السنن الكبرى (٥/ ٢٧٧) ح (٨٨٧٨)، وابن حبان في صحيحه (١١/ ١٣٥) ح (٤٨٠٧).\nكلاهما من طريق هشام بن معاذ به.","vol":"14","page":229},{"text":"<span data-type='title' id=toc-1023>[باب] (^١) بيان منع النَّفْل (^٢) من الخمس من له في الغنيمة نصيب، والأخبار المبيحة للإمام أن ينفلهم منه بعد نصيبهم، وأنْ يؤثر به السرية دون الجيش، وصفة الشيء المباح أخذه لواجده أخذه (^٣) بحضرة الإمام قبل القسمة.</span>\n_________\n(^١) من: (ل).\n(^٢) النَّفْل: -بسكون الفاء وقد تحرك-: أي الزيادة، والنَّفَل: -بالتحريك- هي الغنيمة.\nانظر: النهاية (٥/ ٩٩).\n(^٣) (أخذه) ليست في (ل): وهو أولى.","vol":"14","page":230},{"text":"٧٠٥٢ - أخبرنا إبراهيم بن مرزوق البصري، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن سماك بن حرب، عن مصعب بن سعد، عن أبيه، قال: نزلت فيّ أربع آيات (^٢): أَصبتُ سيفًا يوم بدر، فقلت: يا رسول الله! نفلنيه، فقال: \"ضعه من حيث أخذته\"، فوضعته، ثمّ قلت: يا رسول الله نفلنيه، فقال: \"ضعه من حيث أخذته\"، ثمّ عاودته، فقلت: أتجعلني كمن لا غَنَاء له؟ فقال النبي ﷺ \"ضعه من حيث أخذته\" ونزلت هذه الآية: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ (^٣) رواه\n⦗٢٣١⦘ غندر هكذا (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٩٢/ ب).\n(^٣) سورة الأنفال آية (١).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٤)، ٣/ ١٣٦٧ - ١٣٦٨).\n* من فوائد الاستخراج: فيه تحديد ذكر الغزوة التي أصاب فيها سعد ﵁ السيف، وأنها غزوة بدر.\nوقد أخرج الحديث بذكر غزوة بدر أيضا الطيالسي في مسنده (ص: ٢٨) ح (٢٠٨)، وأحمد (١/ ١٨٥ - ١٨٦)، وابن حبّان في صحيحه (١٢/ ١٧١) ح (٥٣٤٩)، كلهم من طريق سماك:\nوأخرجه أبو داود (٣/ ١٧٧) ح (٢٧٤٠)، والترمذى (٥/ ٢٥٠ - ٢٥١) ح (٣٠٧٩)، والحاكم (٢/ ١٤٤) ح (٢٥٩٥) كلهم من طريق عاصم بن بهدلة، عن مصعب بن سعد به.","vol":"14","page":230},{"text":"٧٠٥٣ - حدثنا يونس بن حبيب، وعمّار، قالا: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، قال: حدثني سماك بن حرب، قال: سمعت مصعب بن سعد، يحدث عن سعد، -وربما (^٣) قال: عن مصعب-: نزلت فيّ أربع آيات -وذكر الحديث بطوله- (^٤).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (وكان ربما).\n(^٤) انظر الحديث رقم (٧٠٥٢).","vol":"14","page":231},{"text":"٧٠٥٤ - حدثنا الصغاني، قال: حدثنا الحسن بن موسى الأشيب،\n⦗٢٣٢⦘ قال: حدثنا زهير، قال: حدثنا سماك بن حرب (^١)، قال: حدثني مصعب بن سعد، عن أبيه قال: أصاب رسول الله ﷺ غنيمة عظيمة فإذا فيها سيف، فقلت: نفلني هذا السيف! فقال: \"ردَّه من حيث أخذته! \"، فأنزل الله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ (^٢).\nرواه أبو عوانة عن سماك (^٣).\n_________\n(^١) سماك بن حرب هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٣)، (٣/ ١٣٦٧).\n* من فوائد الاستخراج: تصريح سماك بالتحديث عن شيخه، وعند مسلم بالعنعنة، وإن لم يكن مدلسًا.\n(^٣) إسناده معلق، وقد وصله مسلم قال: حدثنا قتيبة بن سعيد، حدثنا أبو عوانة، عن سماك، به. (كتاب الجهاد والسير -باب الأنفال - ح (٣٣)، ٣/ ١٣٦٧).","vol":"14","page":231},{"text":"٧٠٥٥ - حدثنا إسماعيل القاضي، قال: حدثنا مسدد، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن نافع، عن ابن عمر، أنّ النبي ﷺ بعث سرية فكنت فيهم، فبلغ سُهْماننا (^٢) اثني عشر بعيرًا، ونفَّلَنا بعيرًا بعيرًا (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء مع مسلم.\n(^٢) أي: نصيبنا. انظر: النهاية (٢/ ٤٢٩).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٧)، (٣/ ١٣٦٩).\nوأخرجه البخاري: (كتاب المغازي -باب السرية قبل نجد - ح (٤٣٣٨)، (٧/ ٦٥٣ فتح).\n* من فوائد الاستخراج: =\n⦗٢٣٣⦘ = ١ - الإتيان بمتن رواية حماد عن أيوب عن نافع، والتي اكتفى مسلم بذكر إسنادها، وأحال على رواية كل من مالك، وليث، وعبيد الله، عن نافع.\n٢ - تعيين حماد، وأَنَّه ابنُ زيد.","vol":"14","page":232},{"text":"٧٠٥٦ - حدثنا أبو سعيد عبد الرحمن بن محمد بن منصور البصري، قال: حدثنا يحيى بن سعيد القطان (^١) ح،\nوحدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد (^٢)، عن عبيد الله بن عمر، قال: حدثني نافع عن عبد الله بن عمر، قال: بعثنا رسول الله ﷺ في سرية، فبلغت سهماننا اثنا (^٣) عشر بعيرًا، ونفلنا رسول الله ﷺ بعيرًا بعيرًا (^٤).\n_________\n(^١) نهاية (ل ٥/ ١٩٣/ أ) من: (ل)\n(^٢) يحيى بن سعيد القطان هو موضع الالتقاء مع مسلم.\n(^٣) كذا في: (ك)، (ل)، وبعض روايات مسلم، وهو صحيح على لغة من يلزم المثنى الألف في جميع أحواله.\n(^٤) انظر الحديث رقم (٧٠٥٥).\n* من فوائد الاستخراج: الإتيان بمتن رواية يحيى القطان عن عبيد الله، وأحاله الإمام مسلم على رواية علي بن مسهر، وعبد الرحيم بن سليمان، عن عبيد الله.","vol":"14","page":233},{"text":"٧٠٥٧ - حدثنا حميد بن عيّاش (^١) -بسافريّة (^٢) - قال: حدثنا زيد بن\n⦗٢٣٤⦘ أبي الزرقاء (^٣)، قال: حدثنا سفيان (ح) (^٤)،\nوحدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان ح،\nوحدثنا عبّاس الدوري، قال: حدثنا أبو داود الحَفَري (^٥)، قال (^٦): حدثنا سفيان الثوري، -قالوا-: عن عبيد الله بن عمر (^٧)، عن نافع، عن ابن عمر، قال: \"بعث رسول الله ﷺ سرية، فكان سهمانهم اثنا (^٨) عشر بعيرا، فنفلهم النبي ﷺ بعيرًا بعيرًا\". هذا لفظ أبي داود، ولفظ الفريابي: \"بعثنا النبي ﷺ قِبَل نجدٍ أو تِهَامة (^٩)، فأصبنا غنيمة، فبلغ سهماننا اثنا\n⦗٢٣٥⦘ عشر بعيرًا اثنا عشر بعيرًا (^١٠)، ونفلنا رسول الله ﷺ بعيرًا بعيرًا\" (^١١).\n_________\n(^١) أبو الحسن الرملي. وعيّاش: بياء مشددة معجمة باثنتين من تحتها وآخره شين معجمة. الإكمال لابن ماكولا (٦/ ٦٤، ٧٤).\n(^٢) السَّافِرِيَّة: قرية إلى جانب الرملة. معجم البلدان (٣/ ١٩٣).\n(^٣) هو: زيد بن أبي الزرقاء يزيد التغلبي، أبو محمد الموصلي نزيل الرملة.\n(^٤) من: (ل).\n(^٥) هو: عمر بن سعد بن عبيد الكوفي، أبو داود الحَفَري بفتح الحاء والفاء نسبة إلى محلة بالكوفة يقال لها الحفر. الأنساب للسمعاني (٢/ ٢٣٧).\n(^٦) في (ل): (قالا) وهو خطأ.\n(^٧) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٨) في (ل): (اثني).\n(^٩) -بكسر أوله- قال البلادي: \"أحسن تحديد لتهامة هو: أنّها تلك الأرض المنكفئة إلى البحر الأحمر من الشرق، من العقبة في الأردن إلى المخا في اليمن، ففي اليمن تسمى تهامة اليمن، … وفي الحجاز تسمى تهامة الحجاز … ومنها مكة المكرمة، وجدة والعقبة … \".\nمعجم المعالم الجغرافية (صـ: ٦٥ - ٦٦)، وانظر: معجم ما استعجم (١/ ٩ - ١٠، ٣٢٢)، معجم البلدان (٢/ ٧٤).\n(^١٠) في (ل): (اثنا عشر بعيرًا) مرة واحدة بغير تكرار.\n(^١١) انظر الحديث رقم (٧٠٥٥).","vol":"14","page":233},{"text":"٧٠٥٨ - حدثنا الصغاني، قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق (^١)، عن إسماعيل بن أمية (^٢)، وعبيد الله (^٣)، عن نافع (^٤)، عن ابن عمر، قال: بعثني (^٥) رسول الله ﷺ في سرية -قبل نجد- فذكر مثله (^٦).\n_________\n(^١) هو: إبراهيم بن محمد أبو إسحاق الفزاري.\n(^٢) ابن عمرو بن سعيد الأموي المكي. (ت ١٤٤ هـ وقيل قبلها).\nوثقه ابن سعد، وابن معين، والعجلي، وأبو زرعة، والنسائي، وغيرهم، وذكره ابن حبّان في الثقات. وكذا وثقه الذهبي، وابن حجر. الطبقات الكبرى لابن سعد (القسم المتمم/ ٢١٧)، معرفة الثقات للعجلي (١/ ٢٢٤)، الجرح والتعديل (٢/ ١٥٩)، الثقات لابن حبّان (٦/ ٢٩)، تهذيب الكمال (٣/ ٤٨)، الكاشف (١/ ٧٠)، تقريب التهذيب (صـ: ١٣٧).\n(^٣) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٤) نافع هو موضع الالتقاء مع مسلم لرواية إسماعيل بن أمية.\n(^٥) في (ل): (بعثنا).\n(^٦) انظر الحديث رقم (٧٠٥٥).","vol":"14","page":235},{"text":"٧٠٥٩ - حدثنا وحشي محمد بن محمد الصوري (^١)، قال: حدثنا\n⦗٢٣٦⦘ مؤمل بن إسماعيل، قال: حدثنا سفيان، عن عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر.\nوحماد (^٣)، عن أيوب، عن نافع، عن ابن عمر، قال: بعثنا رسول الله ﷺ سرية فبلغ سهماننا -فذكر مثله- (^٤).\n_________\n(^١) هو: محمد بن محمد بن مصعب الشامي، أبو عبد الله.\n(^٢) عبيد الله بن عمر هو موضع الالتقاء مع مسلم في الطريق الأول.\n(^٣) حماد بن زيد هو موضع الالتقاء مع مسلم في الطريق الثاني.\n(^٤) انظر الحديث رقم (٧٠٥٥).","vol":"14","page":235},{"text":"٧٠٦٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني مالك بن أنس (^١)، عن نافع، عن ابن عمر، أنّ النبي ﷺ بعث سرية فيهم عبد الله بن عمر، فغنموا إبلًا كثيرة، وكانت سهمانهم اثنا عشر بعيرًا؛ أو أحد عشر بعيرًا، ثمّ نُفّلوا بعيرًا بعيرًا (^٢) (^٣).\n_________\n(^١) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٥)، ٣/ ١٣٦٨).\nوأخرجه البخاري: (كتاب فرض الخمس، باب ومن الدليل على أنّ الخمس لنوائب المسلمين … - ح (٣١٣٤)، (٦/ ٢٧٣ فتح).\n(^٣) نهاية (ل ٥/ ١٩٣/ ب).","vol":"14","page":236},{"text":"٧٠٦١ - حدثنا الربيع، قال: حدثنا الشافعي، قال: أخبرنا مالك (^١) بمثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٦٠).","vol":"14","page":236},{"text":"٧٠٦٢ - حدثنا طاهر بن عمرو بن الربيع (^١)، قال: أخبرني أبي (^٢)، قال: حدثني الليث (^٣) ح،\nوحدثني الحارث بن أبي أسامة، والصغاني (^٤)، قالا: حدثنا أبو النضر (^٥)، قال: حدثنا الليث (^٦)، عن نافع، عن عبد الله بن عمر: أنّ رسول الله ﷺ بعث سرية قبل نجد فيها عبد الله بن عمر، فغنموا إبلًا كثيرةً، فكانت سهمانهم اثنا عشر بعيرا، ونفّلوا بعيرًا بعيرًا.\nزاد الصغاني: فلم يُغَيّره النبي ﷺ (^٧).\n_________\n(^١) ابن طارق أبو الحسن الهلالي، ولقبه حبشي.\n(^٢) هو عمرو بن الربيع بن طارق الهلالي، أبو حفص الكوفي ثمّ المصري.\n(^٣) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٤) في (ل): (ح وحدثنا الصغاني …).\n(^٥) هاشم بن القاسم الليثي.\n(^٦) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٦)، ٣/ ١٣٦٨).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٧٠٥٥) و(٧٠٦٠) -.","vol":"14","page":237},{"text":"٧٠٦٣ - حدثنا يوسف بن سعيد المصيصي، قال: حدثنا حجاج [بن محمد] (^١)، عن ابن جريج (^٢)، قال: أخبرني موسى بن عقبة، عن نافع، قال: قال عبد الله بن عمر: بعث رسول الله ﷺ سريةً قبل نجد، فأصابوا\n⦗٢٣٨⦘ إبلًا كثيرة، فحدّث عبد الله أنّ سهمانهم بلغت اثنا عشر بعيرًا اثنا عشر بعيرًا، وكان نفلهم بعيرًا بعيرًا. -وقال غير موسى-: وكان فيهم عبد الله ابن عمر (^٣).\n_________\n(^١) من: (ل).\n(^٢) عبد الملك ابن جريج هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم (كتاب الجهاد والسير -باب الأنفال - ح (٣٧)، ٣/ ١٣٦٩).\nوأخرجه البخاري أيضا -كما تقدم في الحديث رقم (٧٠٥٥) -.\n* من فوائد الاستخراج: الإتيان بمتن رواية ابن جريج والتي ذكر مسلم إسنادها، وأحال على رواية كل من مالك، والليث، وعبيد الله عن نافع.","vol":"14","page":237},{"text":"٧٠٦٤ - حدثنا عيسى بن أحمد، قال: أخبرنا ابن وهب (^١)، قال: حدثني أسامة بن زيد، عن نافع، عن ابن عمر، قال: بعث رسول الله ﷺ سرية أنا فيهم، فغنموا غنائم كثيرة، فكانت سهمانهم اثنا عشر بعيرا اثنا عشر بعيرًا، ونفل كل إنسان منهم بعيرًا سوى ذلك (^٢) (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٢) وقع في (ل): هكذا (… فغنموا غنائم كثيرة، فبلغت سهماننا اثنا عشر بعيرًا، ونفلنا رسول الله ﷺ بعيرًا بعيرًا).\n(^٣) انظر الحديث رقم (٧٠٥٥).\n* من فوائد الاستخراج: الإتيان بمتن رواية ابن وهب عن أسامة.","vol":"14","page":238},{"text":"٧٠٦٥ - حدثنا أبو عتبة، قال: حدثنا بقية (^١)، قال: حدثنا\n⦗٢٣٩⦘ الزبيدي (^٢)، عن نافع (^٣)، عن ابن عمر: أنّ النبي ﷺ بعث سرية أنا فيهم، فأصبنا غنيمةً، فبلغ سهماننا اثنا عشر بعيرًا، ونفلنا رسول الله ﷺ بعيرًا بعيرًا (^٤).\n_________\n(^١) ابن الوليد بن صائد الكلاعي أبو يُحْمِد الحمصي.\n(^٢) هو محمد بن الوليد بن عامر الزُّبّيْدي، أبو الهذيل الحمصي. (ت ١٤٦ هـ وقيل بعدهَا).\nوالزُّبيْدي: بضم الزاي، وفتح الباء المنقوطة بواحدة بعدها ياء معجمة بنقطتين من تحتها، وفي آخرها دال مهملة، نسبة إلى زبيد قبيلة. الأنساب للسمعاني (٣/ ١٣٥ - ١٣٦).\n(^٣) نافع هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٥٥) و(٧٠٦٠).","vol":"14","page":238},{"text":"٧٠٦٦ - حدثنا الصغاني، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن نافع (^١)، قال: قال عبد الله بن عمر: بعث رسول الله ﷺ بعثًا قِبَل نجد، فبعث من ذلك البعث سرية فيهم عبد الله بن عمر، فحدّث عبد الله بن عمر أنّ سهمانهم بلغت اثنا عشر بعيرًا، وتنفل أصحاب النبي ﷺ الذين فيهم (^٢) ابن عمر سوى ذلك بعيرًا بعيرًا (^٣) (^٤).\n_________\n(^١) نافع هو موضع الالتقاء مع مسلم.\n(^٢) في (ل): (التي فيها).\n(^٣) انظر الحديث رقم (٧٠٥٥) و(٧٠٦٠).\n(^٤) نهاية (ل ٥/ ١٩٤/ أ) من: (ل)؛ وقد تقدم هذا الحديث على سابقه في (ل).","vol":"14","page":239},{"text":"٧٠٦٧ - حدثنا إبراهيم بن نصر النهاوندي (^١) -\n⦗٢٤٠⦘ بنهاوند (^٢) - وأحمد بن أبي عمران المعدَّل (^٣) -ببغداد-، قالا -: حدثنا محمد بن الصلت أبو يعلى (^٤)، قال: حدثنا عبد الله بن رجاء (^٥)، عن يونس، عن الزهري عن سالم، عن أبيه، قال: بعثنا رسول الله ﷺ سرية فبلغت سهماننا كذا وكذا، ونفلنا رسول الله ﷺ بعيرًا بعيرًا، قال أحدهما: فأصابني شارف، والشارف المسنّ الكبير (^٦).\n⦗٢٤١⦘[رواه مسلم (^٧)، عن سريج بن يونس، عن عبد الله بن رجاء - بمثله] (^٨).\n_________\n(^١) هو: إبراهيم بن نصر بن عبد العزيز الرازي، أبو إسحاق النُّهاوندي -نسبة إلى =\n⦗٢٤٠⦘ = نهاوند-. (ت في حدود ٢٨٠ هـ). وقد ذكره ابن حبّان في الثقات، وقال الخليلي: \"صدوق\". وقال الذهبي: \"الإمام الحافظ المجود محدث نهاوند …، وكان كبير الشأن، عالي الإسناد). الثقات لابن حبّان (٨/ ٨٩)، الإرشاد للخليلي (٢/ ٦٥٠)، سير أعلام النبلاء (١٣/ ٣٥٥)، الأنساب للسمعاني (٥/ ٥٤١).\n(^٢) نهاوند: بفتح النون الأولى وتكسر، والواو مفتوحة، ونون ساكنة، ودال مهملة، كذا ضبطها الحموي، وضبطها السمعاني بضم النون، وهي مدينة عظيمة على نحو أربعين ميلًا جنوب همذان. انظر: الأنساب للسمعاني (٥/ ٥٤١)، معجم البلدان (٥/ ٣٦١ - ٣٦٣)، بلدان الخلافة الشرقية (ص: ٢٣٢).\n(^٣) هو: أحمد بن موسى بن أبي عمران المعدَّل، أبو العبّاس الخيَّاط. (ت ٢٨٢ هـ).\nوالمعدَّل: بضم الميم، وفتح العين والدال المشددة المهملتين، وفي آخرها اللام، اسم لمن عُدِّل وزكي، وقبلت شهادته عند القضاة. الأنساب للسمعاني (٥/ ٣٤٠)، وانظر: اللباب (٣/ ٣٣).\n(^٤) هو: محمد بن الصلت البصري، أبو يعلى التَّوَّزي.\n(^٥) عبد الله بن رجاء هو موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٨)، ٣/ ١٣٦٩). =\n⦗٢٤١⦘ = وأخرجه البخاري -كما تقدم في الحديث رقم (٧٠٥٥) و(٧٠٦٠) -.\n(^٧) في صحيحه: (كتاب الجهاد والسير -باب الأنفال - ح (٣٨)، ٣/ ١٣٦٩).\n(^٨) من: (ل).","vol":"14","page":239},{"text":"٧٠٦٨ - حدثنا يونس (^١)، عن ابن وهب (^٢)، عن يونس، عن ابن شهاب، قال: بلغنا أنّ رسول الله ﷺ كان ينفل بعض من يبعث من السرايا -وذكر الحديث- (^٣).\nورواه ابن المبارك، عن يونس، عن الزهري، قال: بلغني عن ابن عمر -الحديث- (^٤).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٣٩)، ٣/ ١٣٦٩).\n(^٤) إسناده معلق، وقد أخرجه مسلم موصولًا، قال: ثنا هناد بن السري، حدثنا ابن المبارك به. (كتاب الجهاد والسير -باب الأنفال - ح (٣٩)، ٣/ ١٣٦٩).","vol":"14","page":241},{"text":"٧٠٦٩ - حدثنا محمد بن خلف العسقلاني (^١)، وإبراهيم بن\n⦗٢٤٢⦘ ديزيل (^٢)، والحسين بن أبي سعيد العسقلاني (^٣) -بمصر-، قالوا: حدثنا آدم بن أبي إياس (^٤)، قال: حدثنا الليث بن سعد (^٥)، عن عُقيل، عن ابن شهاب، عن سالم، عن أبيه، قال: كان رسول الله ﷺ ينفل بعض من يبعث من السرايا لأنفسهم خاصة النفل؛ سوى قَسم العامة من الجيش (^٦)، والخمسُ في ذلك واجب كله (^٧).\n_________\n(^١) هو: محمد بن خلف بن عمّار الشامي، أبو نصر العسقلاني. (ت ٢٦٠ هـ).\nوالعسقلاني: بفتح العين المهملة، وسكون السين المهملة، وفتح القاف، وبعدها لام، وفي آخرها النون، نسبة إلى عسقلان، وهي بلدة من بلاد الساحل مما يلي حد مصر يقال لها عسقلان الشام. انظر: الأنساب للسمعاني (٤/ ١٩٠). =\n⦗٢٤٢⦘ = قال أبو حاتم: \"صدوق\" وقال النسائي: \"صَالح\"، وقال مرة: \"لا بأس به\"، ووثقه مسلمة بن قاسم، وذكره ابن حبّان في الثقات. وقال الذهبي، وابن حجر: \"صدوق\".\nالجرح والتعديل (٧/ ٢٤٥)، الثقات لابن حبّان (٩/ ١٤٦)، المعجم المشتمل (ص: ٢٣٨)، الكاشف (٣/ ٣٥)، تهذيب التهذيب (٩/ ١٤٩)، تقريب التهذيب (ص: ٨٤٢).\n(^٢) هو: إبراهيم بن الحسين بن علي الكسائي أبو إسحاق الهمذاني.\n(^٣) لم أجد له ترجمة.\n(^٤) هو: آدم بن أبي إياس عبد الرحمن بن محمد الخراساني، أبو الحسن العسقلاني.\n(^٥) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٦) نهاية (ل ٥/ ١٩٤/ ب).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب الأنفال - ح (٤٠)، ٣/ ١٣٦٩)، البخاري: (كتاب فرض الخمس، ومن الدليل على أنّ الخمس لنوائب المسلمين … - ح (٣١٣٥)، (٦/ ٢٧٣ فتح).\nمن طريق يحيى بن بكير، عن الليث، وليس فيه (والخمس في ذلك واجبٌ كلّه).","vol":"14","page":241},{"text":"٧٠٧٠ - حدثنا يعقوب بن سفيان، قال: حدثنا يحيى بن بكير،\n⦗٢٤٣⦘ وأبو صالح (^١)، قالا: حدثنا الليث (^٢)، عن عُقيل، عن الزهري، عن سالم، عن أبيه (^٣).\n_________\n(^١) هو عبد الله بن صالح، كاتب الليث.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٠٦٩).","vol":"14","page":242},{"text":"٧٠٧١ - حدثنا أبو داود (^١)، قال: حدثنا عبد الملك بن شعيب بن الليث (^٢)، قال: حدثني أبي، عن جدي، قال أبو داود: وحدثنا الحجاج بن [أبي] (^٣) يعقوب (^٤)، قال: حدثني حجين (^٥)، قال: حدثني\n⦗٢٤٤⦘ الليث (^٦)، عن عقيل، عن ابن شهاب، عن سالم بن عبد الله [عن عبد الله بن عمر عن النبي ﷺ بمثله - (^٧)] (^٨).\n_________\n(^١) السجستاني.\n(^٢) عبد الملك بن شعيب هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٣) من (ل)، ومن إتحاف المهرة (٨/ ٤١٧) ح (٩٦٨٠)، وسنن أبي داود (٣/ ١٨٠) ح (٢٧٤٦).\n(^٤) هو: حجاج بن يوسف بن حجاج الثقفي أبو محمد بن أبي يعقوب البغدادي المعروف بابن الشاعر (ت ٢٥٩ هـ).\nوثقه النسائي وابن أبي حاتم، وذكره ابن حبّان في الثقات، وقال أبو حاتم: \"صدوق\"، وقال الخطيب: \"كان ثقة فهما حافظا\"، وقال الذهبي وابن حجر: \"ثقة حافظ\"، زاد الذهبي: \"مشهور\".\nالجرح والتعديل (٣/ ١٦٨)، الثقات لابن حبّان (٨/ ٢٤٠)، تاريخ بغداد (٨/ ٢٤٠ - ٢٤١)، ميزان الاعتدال (١/ ٤٦٦)، تقريب التهذيب (ص: ٢٢٥).\n(^٥) هو: حجين -آخره نون- ابن المثنى اليماني، أبو عمر. التقريب (ص ٢٢٦).\n(^٦) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٧٠٦٩).\n(^٨) في: (ك) (عن سالم بن عبد الله أنَّ النبي ﷺ، ولم يذكر ابن عمر)، وما أثبته من: (ل)، وهو الصواب، كما في سنن أبي داود (٣/ ١٨٠) ح (٢٧٤٦)، وكذا في إتحاف المهرة (٨/ ٤١٧) ح (٩٦٧٩).","vol":"14","page":243},{"text":"٧٠٧٢ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج (^١)، عن الليث (^٢)، عن عُقيل، عن ابن شهاب، عن سالم، أَنّ النبي ﷺ بمثله - ولم يذكر ابن عمر (^٣).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٠٦٩)، وقد أخرجه مسلم موصولًا بذكر ابن عمر كما تقدم.","vol":"14","page":244},{"text":"٧٠٧٣ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج بن محمد ح، وحدثنا الصغاني، قال: حدثنا أبو سلمة الخزاعي، قالا: حدثنا سليمان بن المغيرة (^١)، عن حميد بن هلال، عن عبد الله بن مغفل، قال: دُلّي (^٢) جراب (^٣) من شحم يوم خيبر -قال حجاج: فألزمته (^٤)، وقال\n⦗٢٤٥⦘ أبو سلمة: فاحتضنته- وقلت: لا أعطي أحدًا من هذا شيئا! فالتفتُّ، فإذا رسول الله ﷺ يتبسم إليّ، وقال أبو سلمة: يتبسم أو يضحك (^٥).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء مع مسلم.\n(^٢) أي: أُلقي، يقال: أدلى الرجل دلوه، إذا ألقاها في البئر. انظر: غريب الحديث للخطابي (٢/ ٢٤٤).\n(^٣) جِراب: -بالكسر- الوعاء. انظر: لسان العرب (١/ ٢٦١) مادة: جرب.\n(^٤) كذا في: (ك)، (ل)، وفي الرواية الأخرى وصحيح مسلم (فالتزمته).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز الأكل من طعام الغنيمة في دار الحرب - ح (٧٢)، ٣/ ١٣٩٣).\nوأخرجه البخاري: (كتاب فرض الخمس -باب ما يصيب من الطعام في أرض الحرب - ح (٣١٥٣)، (٦/ ٢٩٤ فتح).","vol":"14","page":244},{"text":"٧٠٧٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، وسليمان بن المغيرة القيسي، كلاهما: عن حميد بن هلال العدوي، قال: سمعت عبد الله بن المغفل المزني يقول (^٢): دُلّي جراب من شحم يوم خيبر، فأخذته، فالتزمته، فقلت: هذا لي، لا أعطي أحدًا منه شيئا! فالتفت، فإذا رسول الله ﷺ فاستحييت منه (^٣).\nقال سليمان في حديثه -وليس في حديث شعبة-: أن\n⦗٢٤٦⦘ رسول الله ﷺ قال: \"هو لك\" (^٤).\n_________\n(^١) أبو داود الطيالسي هو موضع الالتقاء مع مسلم، إلّا أنّ مسلمًا أخرجه من طريق أبي داود، عن شعبة دون أن يذكر سليمان بن المغيرة، ورواه عن شيبان بن فرُّوخ، عن سليمان به. وهو عند الطيالسي في مسنده (صـ: ١٢٣) ح (٩١٧) عنهما جميعًا.\n(^٢) نهاية (ل ٥/ ١٩٥/ أ).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز الأكل من طعام الغنيمة في دار الحرب - ح (٧٣)، ٣/ ١٣٩٣)، وأخرجه البخاري أيضا -كما تقدم في ح (٧٠٧٣) -.\n(^٤) هذه الزيادة ليست في مسلم، وقد أخرجها الطيالسي في مسنده (صـ: ١٢٣) ح (٩١٧).","vol":"14","page":245},{"text":"٧٠٧٥ - حدثنا أبو قلابة الرقاشي، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة (^١)، عن حميد بن هلال، قال: سمعت عبد الله بن المغفل قال: كنَّا محاصري قصر خيبر فأَلقى إلينا رجل جراب شحم، فذهبت لآخذه فالتفت فإذا أنا برسول الله ﷺ فاستحييت منه (^٢).\nرواه بهز، عن شعبة: \"جراب فيه طعام وشحم\" وأبو داود لم يذكر طعامًا (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٧٤).\n(^٣) إسناده معلق، وقد أخرجه مسلم موصولًا قال: حدثنا محمد بن بشار العبدي، حدثنا بهز به، قال: وحدثناه محمد بن المثنى، حدثنا أبو داود، حدثنا شعبة به.\n(كتاب الجهاد والسير -باب جواز الأكل من طعام الغنيمة في دار الحرب - ح (٧٣)، (٣/ ١٣٩٣).","vol":"14","page":246},{"text":"<span data-type='title' id=toc-1024>باب [بيان] (^١) إباحة سَلَب (^٢) المقتول لقاتله، ووجوب الحكم له به إذا استولى عليه غيره.</span>\n_________\n(^١) من: (ل)، وزاد في آخر ترجمة الباب (الترجمة أطول منه).\n(^٢) قال الأصفهاني: \"أي ما معه من آلات الحرب\".\nوقال ابن الأثير: \"هو ما يأخذه أحد القِرْنين في الحرب من قِرْنة مما يكون عليه ومعه من سلاح وثياب ودابة وغيرها، وهو فَعَلٌ بمعنى مفعول، أي: مسلوب\".\nالمجموع المغيث للأصبهاني (٢/ ١١٠)، النهاية (٢/ ٣٨٧).","vol":"14","page":247},{"text":"٧٠٧٦ - حدثنا عيسى بن أحمد [العسقلاني] (^١)، قال: حدثنا ابن وهب (^٢)، قال: سمعت مالكًا يحدث ح،\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (٣)، قال: سمعت مالكًا يحدث [ح\nو] (^٣) حدثنا عبّاس الدوري، قال: حدثنا روح بن عبادة، قال: حدثنا مالك بن أنس (^٤)، عن يحيى بن سعيد، عن عمر بن كثير بن أفلح، عن أبي محمد مولى أبي قتادة، عن أبي قتادة، قال: خرجنا مع رسول الله ﷺ عام حنين، فلمّا التقينا كانت للمسلمين جولةٌ، فرأيت رجلًا من المشركين\n⦗٢٤٨⦘ قَدْ عَلا رجلًا من المسلمين، فاسْتَدَرْتُ له (^٥) حتى أتيته من ورائه، فضربته على حبل عاتقه (^٦)، فأقبل إليّ فضمني ضمةً وجدتُ فيها رِيحَ الموت، ثمّ أدركه الموت فأرسلني، فلحقتُ عمر بن الخطاب، فقلت له: ما للناس؟ فقال: أمر الله (^٧)، ثمّ إنّ النّاس رجعوا وجلس رسول الله ﷺ فقال: \"من قتل قتيلًا له عليه بينة فله سَلَبه\"، فقال أبو قتادة: فقمتُ (^٨) فقلت: من يشهد لي؟ ثمّ جلستُ، ثمّ قال: مثل ذلك، قال: فقمت، فقلت: من يشهد لي؟ ثُمَّ جلست، ثمّ قال ذلك الثالثة، فقمت فقال لي رسول الله ﷺ: \"ما لك يا أبا قتادة؟ \" فقصصتُ عليه القصة، فقال رجل من القوم: صدق يا رسول الله، وسَلَبُ ذلك القتيل عندي، فأَرضه من حقه! فقال أبو بكر: لا ها الله إذا (^٩)، لا يَعْمِدُ (^١٠) إلى\n⦗٢٤٩⦘ أسدٍ من أُسُد الله يقاتل عن الله وعن رسوله فيعطيك سلبه، فقال رسول الله ﷺ: \"صدق أعطه إياه! \" فأعطاني، فبعتُ الدرع فابتعت به مَخْرَفًا (^١١) في بني سلمة، فإنّه لَأَوّل (^١٢) مال تأثلته (^١٣) في الإسلام (^١٤).\n_________\n(^١) من: (ل).\n(^٢) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٣) من: (ل).\n(^٤) مالك هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثالث.\n(^٥) نهاية (ل ٥/ ١٩٥/ ب).\n(^٦) قوله \"على حبل عاتقه\" قال الأصمعي: \"هو موضع الرداء من العنق\"، وقيل: هو وصلة ما بين العنق إلى المنكب، وقيل: هو عِرْف هناك.\nالمجموع المغيث للأصفهاني (١/ ٣٩٤).\n(^٧) وقع في صحيح مسلم: (فلحقت عمر بن الخطّاب فقال: ما للنّاس؟ فقلت: أمر الله).\n(^٨) (فقمت) ليست في (ل).\n(^٩) \"لا ها الله إذًا\" قال الخطابي: هكذا يروونه، وإنما هو في كلامهم \"لا ها الله ذا\" والهاء فيه بمنزلة الواو، كأنه يقول: لا والله يكون ذا.\nأعلام الحديث للخطابي (٢/ ١٤٥٦ - ١٤٥٧).\n(^١٠) (لا يعمد) أي: لا يقصد. =\n⦗٢٤٩⦘ = انظر: لسان العرب (٣/ ٣٠٢) مادة: عمد.\n(^١١) أي حائط نخل يُخْرف منه التمر، ويخرف أي: يُجتنى.\nوقد جاء تفسيره في آخر الباب عن هشيم، قال: المخرف: النخل.\nالمجموع المغيث للأصفهاني (١/ ٥٦٨)، النهاية (٢/ ٢٤)، وانظر: الفائق (١/ ٣٠٩).\n(^١٢) في (ل): (أول).\n(^١٣) أي: اتخذته أصْلَ مالٍ، وأصلُ كلِّ شيءٍ أثْلَتُهُ. أعلام الحديث للخطابي (٢/ ١٤٥٧).\n(^١٤) أخرجه مسلم: (كتاب الجهاد والسير -باب استحاق القاتل سلب القتيل - ح (٤١)، (٣/ ١٣٧٠ - ١٣٧١).\nوأخرجه البخاري (كتاب فرض الخمس، باب من لم يخمس الأسلاب، ومن قتل قتيلًا فله سلبه من غير أن يُخَمِّس، وحكم الإمام فيه - ح (٣١٤٢)، (٦/ ٢٨٤ فتح).","vol":"14","page":247},{"text":"٧٠٧٧ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا مالك (^١)، عن يحيى بن سعيد، عن عمر بن كثير بن أفلح، عن أبي محمد مولى أبي قتادة، عن أبي قتادة الأنصاري بمثله: على حبل عاتقه ضربة، قال: فقلت: ما بال الناس؟ وقال: فاقتصصت عليه القصة، وسلب ذلك القتيل عندي، فأرضه منه! فأعطانيه فبعت الدِّرع\n⦗٢٥٠⦘ فابتعت به مخرفًا في بني سلمة، فإنّه أَول مال تأثلته في الإسلام بمثله (^٢) (^٣).\nقال الشافعي (^٤) [﵀] (^٥): هذا حديث ثابت معروف عندنا، والذي لا شك فيه أن يُعْطى السلب من قتَل والمشرك مقبل يقاتل، من أي جهة قتله، مبارزةً أو غير مبارزةٍ، ولم يحفظ عن النبي ﷺ أنه أعطى أحدًا قتل موليًا سلب من قتله.\n_________\n(^١) مالك هو موضع الالتقاء مع مسلم.\n(^٢) انظر: الحديث رقم (٧٠٧٦).\n(^٣) نهاية (ل ٥/ ١٩٦/ أ).\n(^٤) انظر: كتاب الأم للشافعي (٤/ ١٨٣).\n(^٥) من: (ل).","vol":"14","page":249},{"text":"٧٠٧٨ - حدثنا يوسف [بن مُسَلَّم] (^١) قال: حدثنا حجاج بن محمد، قال: حدثنا الليث (^٢)، قال: حدثنا يحيى بن سعيد، عن عمر بن كثير بن أفلح، عن أبي محمد مولى أبي قتادة، عن أبي قتادة، أَنّ رسول الله ﷺ قال يوم حنين: \"من أقام بينةً على قتيل أنه قتله فله سلبه\" -بطوله-.\nوفي حديث الليث: قال أبو بكر: كلا لا تعطه (^٣) أُضيْبع (^٤) من\n⦗٢٥١⦘ قريش، وتدع (^٥) أسدا من أُسد الله … (^٦).\n_________\n(^١) من: (ل)، وهو يوسف بن سعيد بن مسلم.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) في (ل): (لا يعطيه).\n(^٤) بالضاد المعجمة، والعين المهملة؛ تصغير ضبع على غير قياس؛ إذ القياس ضُبيع -وهذا قاله تحقيرًا له، وفي بعض الروايات بالصاد المهملة والغين المعجمة (أُصيبغ)، وهو كذلك في (ل): - قيل معناه: أسود كأنه عيّره بلونه. انظر: مشارق الأنوار للقاضي عياض (٢/ ٣٩).\n(^٥) في (ل): (ويدع).\n(^٦) انظر الحديث رقم (٧٠٧٦).","vol":"14","page":250},{"text":"٧٠٧٩ - حدثنا أبو أمية، قال: حدثنا معاوية بن عمرو، [حدثنا] (^١) أبو إسحاق الفزاري، عن ابن عيينة، عن يحيى بن سعيد (^٢)، عن عمر بن كثير بن أفلح، عن أبي محمد، عن أبي قتادة، أنّه قال: كنّا مع النبي ﷺ يوم حنين، فلما جلس النّاس إليه قال: \"من قتل قتيلًا وأقام عليه بينةً فله سلبه! \" فنهضت نهضةً، ثمّ ذكرتُ أنّه ليست لي بينةً فجلست، وقد كان رجل من المسلمين ورجل من المشركين مشى أحدهما إلى الآخر، فجاء رجل من المشركين من خلف المسلم فرفع يده ليضربه، فضربته فقطعت يده، ثمّ ضربته أخرى على عاتقه فقتلته، ثمّ قال رسول الله ﷺ أيضًا: \"من قتل قتيلًا وأقام عليه بينة فله سلبه! \" فنهضت، ثمّ جلست (^٣)، فقال: \"ما لك يا أبا قتادة؟ \" فحدثته الذي كان من أمري وأنّه ليست لي بينة، فقال رجل من القوم: أنا سلبتُ هذا\n⦗٢٥٢⦘ الرجل الذي يقول؛ فأرضه يا رسول الله من سلبه! فسكت رسول الله ﷺ، فقال أبو بكر: لا تُرْضه من سلبه؛ أيعمد أحدكم إلى سلب رجل قتله أسد من آساد الله يقاتل عن الله وعن رسوله؛ فتأخذه ثمّ تقول: أرضه يا رسول الله منه لعمري! لا يرضه منه، فقال رسول الله ﷺ: \"صدق، فأعطه سلبه! \" فأخذت سلبه، فاشتريت به مخرطًا -أو مخرفًا- فإنّه أول (^٤) مال اتخذته من ذلك السلب (^٥).\n_________\n(^١) في (ك) (ح حدثنا) والتصويب من: (ل).\n(^٢) يحيى بن سعيد هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ١٩٦/ ب) من: (ل)، وقد وقع في (ل): (فنهضت ثمّ ذكرت أنه ليس لي بينة فجلست، وقد كان رسول الله ﷺ رآني حين نهضت ثم جلست فقال: مالك …).\n(^٤) في (ل): (لأول).\n(^٥) انظر الحديث رقم (٧٠٧٦).","vol":"14","page":251},{"text":"٧٠٨٠ - حدثنا أبو أمية، قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم (^١)، قال: حدثنا يحيى بن سعيد، عن عمر بن كثير بن أفلح، قال: أخبرني أبو محمد الأنصاري -وكان جليسًا لأبي قتادة- قال: كان أبو قتادة يذكر عن النبي ﷺ، بنحو حديث الفزاري عن ابن عيينة (^٢).\n_________\n(^١) هشيم هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٧٦).","vol":"14","page":252},{"text":"٧٠٨١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان بن عيينة، عن يحيى بن سعيد (^١)، عن عمر بن كثير بن أفلح، عن أبي محمد، عن أبي قتادة أنّ النبي ﷺ نفّلَ أبا قتادة سلب قتيل قتله (^٢).\n⦗٢٥٣⦘ قال هشيم: المخرفُ النخلُ.\nقال يونس: أبو محمد مولى أبي قتادة اسمه نافع (^٣).\nقال محمد بن يحيى: نافع الأقرع، وكان جليسًا لأبي قتادة، وبعض النّاس يقول مولى بني غفار (^٤).\n_________\n(^١) يحيى بن سعيد هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٧٦)، وهو مختصرٌ هنا.\nوقد أخرجه بنحو هذا اللفظ ابن ماجه (٢/ ٩٤٦) ح (٢٨٣٧) عن محمد بن =\n⦗٢٥٣⦘ = الصباح، عن ابن عيينة به، وزاد في آخره (قتله يوم حنين).\n(^٣) هو: نافع بن عبّاس، ويقال: ابن عيّاش الأقرع أبو محمد مولى أبي قتادة.\n(^٤) نهاية (ل ٥/ ١٩٧/ أ).","vol":"14","page":252},{"text":"<span data-type='title' id=toc-1025>[باب] (^١) بيان الإباحة للإمام إذا قتل رجلان قتيلًا أنْ يعطي سلَب المقتول أحدهما دون الآخر.</span>\n_________\n(^١) من: (ل). زاد آخر الترجمة قوله (الترجمة أطول منه).","vol":"14","page":254},{"text":"٧٠٨٢ - حدثنا الصغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا يوسف الماجشون (^١)، قال: حدثنا صالح بن إبراهيم بن عبد الرحمن بن عوف، عن أبيه، عن جده عبد الرحمن بن عوف، قال: بينا أنا واقف في الصف يوم بدر نظرتُ عن يميني وعن (^٢) شمالي، فإذا أنا بين غلامين من الأنصار حديثة أسنانهما (^٣)، تمنيت أنْ أكون بين أَضْلَع (^٤) منهما، فَغَمَزَني أحدهما، فقال: يا عمّ! هل تعرف أبا جهل؟ قال: قلت: نعم، وما حاجتك إليه يا ابن أخي؟ قال: أُخبرت أَنّه يسبُّ رسول الله ﷺ، والذي نفسي بيده! لئن رأيته لا يفارق سوادي سواده حتى يموت الأعجلُ منّا، قال: فتعجبت لذاك، فغمزني الآخر، فقال مثلها، فلم أنْشَب (^٥) أنْ نظرت إلى أبي جهل يزول (^٦) في النّاس، فقلت: ألا تريان؛\n⦗٢٥٥⦘ هذا صاحبكم (^٧) الذي تسألان (^٨) عنه؟ فابتدراه بسيفيهما، فضرباه حتى قتلاه، ثمّ انصرفا إلى رسول الله ﷺ فأخبراه، فقال: \"أيكما قتله؟ \" فقال كل واحد منهما: أنا قتلته، فقال: \"هل مسحتما سيفيكما؟ \"، فقالا: لا، فنظر في سيفيهما فقال: \"كلاهما قتله\"، وقضى بسلبه لمعاذ بن عمرو بن الجموح.\n- زاد عفان ومسدد -: وهما معاذ بن عمرو بن الجموح ومعاذ بن عفراء (^٩).\n_________\n(^١) يوسف بن الماجشون هو موضع الالتقاء مع مسلم.\n(^٢) (عن) ليست في (ل).\n(^٣) حداثة السن كناية عن الشباب وأول العمر. النهاية (١/ ٣٥١).\n(^٤) أي بين رجلين أقوى منهما. انظر: المجموع المغيث للأصفهاني (٢/ ٣٣١).\n(^٥) قوله \"فلم أنشب\": أي لم ألبث. انظر: تفسير غريب ما في الصحيحين (صـ: ٥١٠).\n(^٦) قوله \"يزول في الناس\": أي: يكثر الحركة، ولا يستقر. النهاية (٢/ ٣٢٠).\n(^٧) في (ل): (صاحبكما).\n(^٨) في (ل): (تسألاني).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب استحقاق القاتل سلب القتيل - ح (٤٢)، ٣/ ١٣٧٢).\nوأخرجه البخاري: (كتاب فرض الخمس -باب من لم يخمس الأسلاب، ومن قتل قتيلا فله سلبه من غير أن يُخَمس، وحكم الإمام فيه - ح (٣١٤١)، (٦/ ٢٨٣ - ٢٨٤ فتح).\n* من فوائد الاستخراج: يوسف بن الماجشون يروي عن صالح عند مسلم بالعنعنة، وقد صرّح هنا بالتحديث.","vol":"14","page":254},{"text":"٧٠٨٣ - حدثنا محمد بن حيّوية، قال: حدثنا مسدّد، قال: حدثنا يوسف بن الماجشون (^١)، عن صالح (^٢) بن إبراهيم بن عبد الرحمن بن عوف، عن أبيه، عن جده قال: بينا أنا واقف في الصف يوم بدر إذ\n⦗٢٥٦⦘ نظرت- فذكر الحديث (^٣) مثله سواء (^٤).\n_________\n(^١) يوسف بن الماجشون هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ١٩٧/ ب).\n(^٣) لفظة (الحديث) ليست في (ل).\n(^٤) انظر الحديث رقم (٧٠٨٢).","vol":"14","page":255},{"text":"٧٠٨٤ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يوسف [بن] (^١) الماجشون (^٢)، قال: حدثنا صالح بن إبراهيم بمثله (^٣).\n_________\n(^١) من: (ل).\n(^٢) يوسف بن الماجشون هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٠٨٢).","vol":"14","page":256},{"text":"٧٠٨٥ - حدثنا إسحاق بن سيّار (^١)، قال: حدثنا إبراهيم بن مهدي (^٢)، قال: حدثنا يوسف بن الماجشون (^٣) مثله- إلى قوله: \"عمرو بن الجموح\" (^٤).\n[ورواه إسحاق بن راهوية (^٥)، عن يحيى بن يحيى، عن يوسف] (^٦) (^٧)\n_________\n(^١) وقع في المطبوع (٤/ ١١٨): \"إسحاق بن سيبان\"، وهو خطأ.\n(^٢) المصيصي البغدادي الأصل.\n(^٣) يوسف بن الماجشون هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٠٨٢).\n(^٥) هو إسحاق بن إبراهيم بن مخلد الحنظلي أبو يعقوب المروزي المعروف بابن راهويه.\n(^٦) من: (ل).\n(^٧) إسناده معلق، وقد أخرجه مسلم -موصولًا- قال: حدثنا يحيى بن يحيى التميميّ، أخبرنا يوسف بن الماجشون … به. =\n⦗٢٥٧⦘ = (كتاب الجهاد والسير -باب استحقاق القاتل سلب القتيل- ح (٤٢)، ٣/ ٣٧٢).\nوقد وصله ابن حبّان من طريق إسحاق بن راهوية، فقد أخرجه في صحيحه (١١/ ١٧١ - ١٧٢) ح (٤٨٤٠)، قال: أخبرنا عبد الله بن محمد الأزدي، قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا يحيى بن يحيى … به.","vol":"14","page":256},{"text":"٧٠٨٦ - ز- حدثنا محمد بن يحيى بن كثير الحراني (^١)، قال: حدثنا أبو الأصبغ عبد العزيز بن يحيى الحراني (^٢)، قال: حدثنا محمد بن سلمة (^٣)، عن أبي عبد الرحيم، عن زيد بن أبي أنيسة، عن أبي إسحاق (^٤)، عن عمرو بن ميمون (^٥)، عن ابن مسعود، قال: أدركت أبا جهل يوم بدرٍ صريعًا فقلت: أي عدو الله! هل أخزاك الله؟ قال: وَبمَ أخزاني؟ عمدًا (^٦)\n⦗٢٥٨⦘ من رجل قتلتموه؟ -وذكر الحديث وفيه-: فأتيت رسول الله ﷺ فأخبرته (^٧).\n_________\n(^١) تقدم في الحديث رقم (٧٠١١).\n(^٢) هو: عبد العزيز بن يحيى بن يوسف البكائي، أبو الأصبغ الحرّاني.\n(^٣) ابن عبد الله الباهلي، وشيخه أبو عبد الرحيم هو: خالد بن يزيد القرشيّ.\n(^٤) هو: عمرو بن عبد الله السبيعي.\n(^٥) الأودي أبو عبد الله -ويقال أبو يحيى- الكوفي. (ت ٧٤ هـ، وقيل بعدها).\nوثقه ابن معين، والعجلي، والنسائي، وذكره ابن حبّان في الثقات. وقال ابن حجر: \"مخضرم مشهور، ثقة عابد\".\nمعرفة الثقات للعجلي (٢/ ١٨٦ - ١٨٧)، الجرح والتعديل (٦/ ٢٥٨)، الثقات لابن حبّان (٥/ ١٦٦ - ١٦٧)، تهذيب الكمال (٢٢/ ٢٦٣)، تقريب التهذيب (صـ: ٧٤٦).\n(^٦) في (ل): (أعمد) ومعناه: أي هل زاد على سيّدٍ قتله قومه؟ أي هل كان إلّا هذا؟ أي =\n⦗٢٥٨⦘ = أنه ليس بعار.\nوقيل \"أعمد\" بمعنى أعحب، أي أعجب من رجل قتله قومه، وقيل \"أعمد\" بمعنى أغضب، وقيل معناه: أتوجع وأشتكى … والمراد بذلك كلّه أن يهوّن على نفسه ما حلّ به من الهلاك، وأنه ليس بعارٍ عليه أن يقتله قومه.\nانظر: غريب الحديث لأبي عبيد (٤/ ٥٤ - ٥٥)، النهاية (٣/ ٢٩٦ - ٢٩٧).\n(^٧) إسناده ضعيف، أبو إسحاق السبيعي مدلس وقد عنعن، كما أنّ المحفوظ عن أبي إسحاق روايته عن أبي عبيدة، عن أبيه عبد الله بن مسعود.\nوالحديث صحيح فقد أخرجه البخاري في صحيحه (كتاب المغازي -باب قتل أبي جهل- ح (٣٩٦١)، (٧/ ٣٤٢ فتح) من طريق قيس بن أبي حازم، عن ابن مسعود مختصرًا.\nوقد أخرجه الطيالسي (ص ٤٣) ح (٣٢٨)، ومن طريقه الطبراني في المعجم الكبير (٩/ ٨٥) ح (٨٤٧٥)، والبيهقى في السنن (٩/ ٩٢) عن أبي وكيع،\nوأخرجه الطبراني (٩/ ٨٤) ح (٨٤٧٤) من طريق زيد بن أبي أنيسة.\nوأخرجه البزار (٢/ ٣١٧) ح (١٧٧٥) كشف الأستار، من طريق أبي الأحوص كلهم: عن أبي إسحاق، عن عمرو بن ميمون به نحوه.\nوأخرجه أبو داود (٣/ ١٥٤) ح (٢٧٠٩) من طريق يوسف بن إسحاق بن أبي إسحاق، وأحمد (١/ ٤٠٣)، والطبراني (٩/ ٨٢) ح (٨٤٦٩) وأحمد -أيضًا- (١/ ٤٤٤) من طريق إسرائيل، وأبو يعلى (٩/ ١٧١ - ١٧٢) ح (٥٢٦٣)، والطبراني (٩/ ٨٣) ح (٨٤٧٠) من طريق الأعمش =\n⦗٢٥٩⦘ = كلهم من طريق أبي إسحاق السبيعي، عن أبي عبيدة بن عبد الله بن مسعود عن أبيه به، وهو منقطع، فإن أبا عبيدة لم يسمع من أبيه.\nانظر: المراسيل لابن أبي حاتم (ص: ١٩٦).\nوالأصح رواية أبي إسحاق عن أبي عبيدة عن أبيه، قاله الدارقطني في العلل (٥/ ٢٩٤ - ٢٩٥).\nوقال البيهقي في السنن الكبرى (٩/ ٩٣): \"والمحفوظ عن أبي إسحاق عن أبي عبيدة، عن أبيه\".\nوأخرجه البزار (٢/ ٣١٧) ح (١٧٧٤) كشف الأستار، والطبراني (٩/ ٨٥) ح (٨٤٧٦) من طريق أبي بكر الهذلي، عن أبي المليح، عن عبد الرحمن بن عبد الله، عن ابن مسعود.\nقال الهيثمي في مجمع الزوائد (٦/ ٨٢): \"رواه الطبراني والبزار، وفيه أبو بكر الهذلي، وهو ضعيف\".","vol":"14","page":257},{"text":"٧٠٨٧ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا النضر بن محمد، قال: أخبرنا عكرمة بن عمار (^١)، قال: حدثنا إياس بن سلمة، عن أبيه قال: غزونا مع رسول الله ﷺ هوازن (^٢)، فبينا نحن نتضحى (^٣) مع\n⦗٢٦٠⦘ رسول الله ﷺ، وفينا ضَعْفَةٌ ورقَّة، إذْ جاءَ رجلٌ على بعيرٍ له أحمر، فأطلق حبلًا من حقبه (^٤)، وجاء وجلس مع القوم فأكل، فلمّا رأى ضعفة القوم خرج يعدو إلى جمله -قال: وكان طليعةً (^٥) للكفار (^٦) -، فأطلق قيده، ثمّ قعد عليه فخرج، فجعل يركضه، وخرج النّاس على أرجلهم في إثره، قال: فخرجت أنا ورجل من أسلم (^٧) وهو على ناقةٍ ورقاء (^٨)، قال: فأنا عند ورك النّاقة؛ ورأس الناقة؛ عند ورك جمل الطليعة، قال: فأخذت بخطام (^٩)، الجمل فقلت: أخ أخ، فما عدا أنْ وضع ركبته إلى الأرض، فأضرب رأس الطليعة فندر (^١٠)، ثمّ جئت براحلته، أقودها،\n⦗٢٦١⦘ فاستقبلنا رسول الله ﷺ، فقال: \"من قتله؟ \" قال (^١١): ابن الأكوع، فقال: \"له سلبه أجمع\" (^١٢).\n_________\n(^١) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٢) بطن من قيس بن عيلان من العدنانية، وهم بنو هوازن بن منصور بن عكرمة ابن حصفة بن قيس بن عيلان بن مضر بن نزار بن معد بن عدنان. انظر: نهاية الأرب للقلقشندي (ص: ٣٦٢، ٣٩١)، معجم قبائل العرب (٣/ ١٢٣١).\n(^٣) \"نتضحى\" أي نتغدى، واسم ذلك الغداء الضَّحَاء، وإنّما سمى بذلك لأنّه يؤكل في الضحاء. غريب الحديث لأبي عبيد (٤/ ٢٩٢).\n(^٤) الحَقَب: الحزام الذي يلي حقو البعير.\nالمعجم الوسيط (١/ ١٨٧)، وانظر: المجموع المغيث للأصفهاني (١/ ٤٦٩).\n(^٥) الطليعة: القوم يبعثون لمطالعة خبر العدو، والواحد والجمع فيه سواء.\nانظر: النهاية (٣/ ١٣٣)، لسان العرب (٨/ ٢٣٧)، مادة: طلع.\n(^٦) نهاية (ل ٥/ ١٩٨/أ).\n(^٧) أسلم بن أفصى: بطن من خزاعة، وهم: بنو أسلم بن أفصى بن حارثة بن عمرو بن عامر من القحطانية. انظر: نهاية الأرب للقلقشندي (ص: ٣٩)، معجم قبائل العرب (١/ ٢٦).\n(^٨) أي: سمراء، والأورق الأسمر. انظر: النهاية (٥/ ١٧٥).\n(^٩) الخِطام: هو الحبل الذي يقاد به الجمل. النهاية (٢/ ١٥)، وانظر: لسان العرب (١٢/ ١٨٦ - ١٨٧)، مادة: خطم.\n(^١٠) أي: سقط ووقع. النهاية (٥/ ٣٥).\n(^١١) في (ل): (قالوا).\n(^١٢) أخرجه مسلم: (كتاب الجهاد والسير -باب استحقاق القاتل سلب القتيل- ح (٤٥)، ٣/ ١٣٧٤ - ١٣٧٥).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب الحربي إذا دخل دار الإسلام بغير أمان- ح (٣٠٥١)، (٦/ ١٩٤ فتح). مختصرًا.","vol":"14","page":259},{"text":"٧٠٨٨ - حدثنا عبّاس الدوري، قال: حدثنا قُرَاد أبو نوح (^١)، قال: حدثنا عكرمة بن عمّار (^٢)، عن إياس بن سلمة، عن أبيه، قال: ينما نحن مع رسول الله ﷺ إذْ جاءَ رجلٌ شابٌ؟، فنزع طَلَقًا (^٣) من حقب بعيره، فقيّده، ثمّ تقدّم، فتغدّى مع القوم، فلمّا رأى فيهم ضعفةً ورقَّةً من الظهر (^٤) خرج يشتدّ حتى أتى بعيره، فأناخه ثمّ قعد عليه، فركضه، فتبعه رجل من أسلم على ناقة ورقاء هي أنزل ظهر القوم، قال: وخرجت أشتدّ حتى لحقت بالناقةِ، ثمّ تقدمت حتى\n⦗٢٦٢⦘ أخذت بخطام البعيرِ، ثمّ أنخته، فلمّا وضع ركبتيه في الأرض اخترطت (^٥) سيفي، فضربته فندر رأسه، ثمّ جئت بالجمل ورحله وأداته وسيفه أقوده، فاستقبلني النبي ﷺ، فقال: \"من قتل الرجل؟ \" قالوا: ابن الأكوع. قال: \"له سلبه أجمع\" (^٦).\n_________\n(^١) هو: عبد الرحمن بن غزوان الضبي، أبو نوح الخزاعي مولاهم.\nوقُراد: بضم قاف وخفة راء وبمهملة لقب له. المغني في ضبط أسماء الرجال (ص: ٢٠٢)، وانظر: الإكمال لابن ماكولا (٧/ ١٠٤)، نزهة الألباب (٢/ ٨٨).\n(^٢) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٣) الطَّلق -بالتحريك-: قيد من جلود. النهاية (٣/ ١٣٤).\n(^٤) \"الظهر\": الإبل التي يُحمل عليها وتركب. النهاية (٣/ ١٦٦).\n(^٥) \"اخترطت\": أي سللت، يقال: اخترط سيفه أي سلّه من غمده.\nانظر: تفسير غريب ما في الصحيحين (ص: ١٤٢)، النهاية (٢/ ٢٣).\n(^٦) انظر الحديث رقم (٧٠٨٧).","vol":"14","page":261},{"text":"٧٠٨٩ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^١)، قال: حدثنا عكرمة بن عمّار اليمامي (^٢)، قال: حدثنا إياس بن سلمة، قال: حدثني أبي، قال: غزونا مع رسول الله ﷺ هوازن، قال (^٣): فبينا نحن نتضحى إذ جاء رجلٌ على جملٍ أحمر، فانتزع طَلَقًا من حَقب البعير، فقيّد به بعيره، ثمّ جاء يمشي حتى قعد معنا يتغدّى، فنظر في القوم، فإذا ظهرهم فيه رِقَّةً وأكثرهم مشاة، فلمّا نظر إلى القوم خرج يعدو فأتى بعيره، فقعد عليه فخرج يركضه، وهو طليعة للكفّار، فاتبعه رجل من أسلم على ناقة له ورقاء، قال إياس: قال أبي: فاتبعته أعدو على\n⦗٢٦٣⦘ رِجلي -وذكر الحديث- (^٤).\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ١٩٨ /ب).\n(^٤) انظر الحديث رقم (٧٠٨٧). وليس في مسلم قوله: \"وأكثرهم مشاة\".","vol":"14","page":262},{"text":"٧٠٩٠ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا شعيب بن حرب (^٢)، قال: حدثنا عكرمة بن عمّار (^٣)، عن إياس، عن أبيه قال: خرجنا مع رسول الله ﷺ في غزاةٍ له، فنزلنا منزلًا يتضحون، فجاء أعرابي على بعير له فعقله، فرأى في القوم رقة؛ فعاد إلى بعيره فركبه، فتبعه رجلٌ من أسلم على ناقةٍ له، واتبعته، فتقدمني فصار عند عجز البعير وصرت عند عجز الناقة، ثمّ تقدمته (^٤)، فصرت عند عجز البعيرِ ثمّ تقدمته فصرتُ عند عنقه، قال: فقلت: بخطامها: أخ! فلمّا أهوى بيديه على الأرض ضربت عنقه، فقال رسول الله ﷺ: \"من قتل الرجل؟ \" فقالوا: سلمة بن الأكوع، قال: \"له السَّلب كلّه\" (^٥).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري، أبو جعفر الطرسوسي المصيصي.\n(^٢) المدائني أبو صالح البغدادي -نزيل مكة-.\n(^٣) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٤) في (ل): (تقدمتُ).\n(^٥) انظر الحديث رقم (٧٠٨٧).","vol":"14","page":263},{"text":"٧٠٩١ - حدثني علي بن حرب، وعلي بن سهل (^١)، وأبو أميّة، قالوا: حدثنا أبو نعيم، قال: حدثنا أبو العُميس (^٢)، عن\n⦗٢٦٤⦘ إياس بن سلمة (^٣)، عن أبيه، قال: أتى رسول الله ﷺ عينُ المشركين (^٤) وهو في سفر، قال: فجلس، فتحدث عند أصحابه، ثمّ انسلّ، فقال رسول الله ﷺ: \"اطلبوه فاقتلوه! \"، قال: فسبقتهم إليه، فقتلته، وأخذت سلبه، فنفلنيه إياه (^٥).\n_________\n(^١) ابن المغيرة البزّاز، أبو الحسن البغدادي.\n(^٢) هو: عتبة بن عبد الله بن عتبة الهذلي، أبو العُميس المسعودي. =\n⦗٢٦٤⦘ = والعُميس: بضم العين المهملة وفتح الميم وآخره سين مهملة. وثقه ابن سعد، وابن معين، وأحمد، والعجلي، وذكره ابن حبّان في الثقات. وقال أبو حاتم: \"صالح الحديث\". وقال ابن حجر: \"ثقة\".\nالطبقات الكبرى لابن سعد (٦/ ٣٦٦)، التاريخ لابن معين (٢/ ٣٨٩)، معرفة الثقات للعجلي (٢/ ١٢٦)، الجرح والتعديل (٦/ ٣٧٢)، الثقات لابن حبّان (٧/ ٢٦٩)، تقريب التهذيب (ص: ٦٥٨). تكملة الإكمال لابن نقطة (٤/ ٢٠٢).\n(^٣) إياس بن سلمة هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ١٩٩ / أ).\n(^٥) انظر الحديث رقم (٧٠٨٧). وهو عند البخاري من طريق أبي نعيم.","vol":"14","page":263},{"text":"٧٠٩٢ - حدثنا أبو داود الحراني، ومحمد بن عبد الوهاب (^١)، قالا: حدثنا جعفر بن عون، قال: أخبرنا أبو عُميس، عن إياس بن سلمة بن الأكوع (^٢)، عن أبيه، قال: جاء عينُ المشركينَ إلى رسول الله ﷺ، وهو يأكل، فلمّا طعم انسلّ، فقال رسول الله ﷺ: \"علىّ بالرجل! اقتلوه! \"\n⦗٢٦٥⦘ فابتدره القوم، وكان أبي يسبق الفرس شَدًّا (^٣)، فسبقهم إليه، فأخذ بخطام ناقته -قال أبو داود: [راحلته] (^٤) -، وقالا: جميعا: فقتله، فنفله رسول الله ﷺ سلبه (^٥).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو أحمد الفراء النيسابوري.\n(^٢) إياس بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) أي عَدْوًا. النهاية (٢/ ٤٥٢).\n(^٤) في: (ك) (أو وراحلته)، وما أثبته من: (ل).\n(^٥) انظر الحديث رقم (٧٠٨٧).","vol":"14","page":264},{"text":"٧٠٩٣ - حدثنا ابن أبي رجاء، قال: حدثنا وكيع (^١)، قال: حدثنا أبو العُميس، عن إياس بن سلمة (^٢)، عن أبيه، أنّه رأى رجلًا فقتله، قال: فنفّلني رسول الله ﷺ سلبه (^٣).\n_________\n(^١) ابن الجرّاح بن مليح الرؤاسي، أبو سفيان الكوفي.\n(^٢) إياس بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٢٦٨). وجاء هنا مختصرا.\nوقد أخرجه مختصرا -أيضًا- ابن ماجه (٢/ ٩٤٦) ح (٢٨٣٦) قال: حدثنا علي بن محمد، ثنا وكيع به، ولفظه: (بارزت رجلًا فقتلته، فنفلني رسول الله ﷺ سلبه).","vol":"14","page":265},{"text":"<span data-type='title' id=toc-1026>[باب] (^١) بيان الخبر الدّال على أنّ دفع سلب المقتول إلى قاتله إلى الإمام، إنْ رأى دفْعه إليه دفَعه، [وإن استكثره] (^٢)، وإن رأى منْعه منه منَعه.</span>\n_________\n(^١) من: (ل)، وزاد آخر ترجمة الباب (الترجمة أطول منه).\n(^٢) في: ك (استنكره) وما أثبته من: (ل).","vol":"14","page":266},{"text":"٧٠٩٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: وأخبرني معاوية بن صالح، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن عوف بن مالك، قال: قتل رجل من حمير (^٢) رجلًا من العدو، فأراد سلبه، فمنعه خالد بن الوليد، -وكان واليًا عليهم-، فأتى رسول الله ﷺ عوفُ بن مالك فأخبره فقال: \"يا خالد! ما منعك (^٣) أن تُعطيَه سلبه؟ \"، فقال: استكثرته يا رسول الله! قال: \"ادفعه إليه! \"، فمرّ خالدٌ بعوف فجرَّ بردائه، فقال: هل أنجزتُ ما ذكرتُ لك من رسول الله ﷺ، فسمعه رسول الله ﷺ، فاستُغْضِبَ رسول الله ﷺ، فقال: \"لا تعطه يا خالد، لا تعطه يا خالد، هل أنتم\n⦗٢٦٧⦘ تاركي لي أمرائي؟ إنّما مثلكم [ومثلهم] (^٤) كمثل رجل استرعى إبلًا أو غنمًا، فرعاها، ثمّ تحيّنَ سقيها، فأوردها حوضًا، فشربت منه صفْوَه وتركتْ كدَرَه، فصفوهُ لكم وكدره عليهم\" (^٥).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٢) حِمْيَر: بطن عظيم من القحطانية ينسب إلى حمير بن سبأ بن يشجب بن يعرب بن قحطان، واسم حمير: العرنج.\nانظر: نهاية الأرب للقلقشندي (ص: ٢٣٧)، معجم قبائل العرب (١/ ٣٠٥).\n(^٣) نهاية (ل ٥/ ١٩٩ /ب).\n(^٤) في: (ك) (مثله)، وما أثبته من: (ل)، وهو كذلك في صحيح مسلم.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب استحقاق القاتل سلب المقتول- ح (٤٣)، ٣/ ١٣٧٣).","vol":"14","page":266},{"text":"٧٠٩٥ - حدثنا علي بن سهل الرملي (^١)، قال: حدثنا الوليد بن مسلم (^٢)، عن صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن عوف بن مالك: أنّ مدديًا (^٣) رافقني في غزوة مؤتة (^٤)، وأنّه شدّ على رومي فقتله، فأعطاه خالد بن الوليد فرسه وسلاحه وحبس منه، قال: فقلت: يا خالد! ألم تعلم أنّ رسول الله ﷺ قضى بالسلب\n⦗٢٦٨⦘ للقاتل (^٥).\n_________\n(^١) هو: علي بن سهل بن قادم -ويقال ابن موسى- الحرشي أبو الحسن الرملي.\n(^٢) الوليد بن مسلم هو موضع الالتقاء مع مسلم.\n(^٣) منسوب إلى المدد، وهم الأعوان والأنصار الذين كانوا يَمُدُّون المسلمين في الجهاد.\nانظر: النهاية (٤/ ٣٠٨).\n(^٤) (مؤتة): بالضم ثمّ واو مهموزة ساكنة وتاء مثناة من فوقها، وهي قرية من قرى البلقاء في حدود الشام، وهي الآن بلدة أردنية تقع جنوب الكرك، ليست بعيدة منها. وفيها وقعت غزوة مؤتة المشهورة في جمادى الأولى من السنة الثامنة للهجرة.\nانظر: السيرة النبوية لابن هشام (٤/ ٧)، الطبقات الكبرى لابن سعد (٢/ ١٢٨)، معجم البلدان (٥/ ٢٥٤)، معجم المعالم الجغرافية (ص: ٣٠٤).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب استحقاق القاتل سلب القتيل- ح (٤٤)، ٣/ ١٣٧٤). وزاد: \"بلى ولكنّي استكثرته\".","vol":"14","page":267},{"text":"٧٠٩٦ - حدثنا علي بن سهل [الرملي] (^١)، قال: حدثنا الوليد بن مسلم، عن ثور (^٢)، عن خالد بن معدان (^٣)، عن جبير بن نفير (^٤)، عن\n⦗٢٦٩⦘ عوف بن مالك الأشجعي -بنحو منه- (^٥).\n_________\n(^١) من: (ل).\n(^٢) ابن يزيد بن زياد الكلاعي، أبو خالد الشامي الحمصي (ت ١٥٠ هـ وقيل ١٥٣ هـ).\nوثقه ابن سعد، وابن معين، وابن المديني، وأحمد، والعجلي، والنسائي، وغيرهم، وذكره ابن حبّان في الثقات، وقال: \"كان قدريا\"، وكذا وصفه غير واحد من أهل العلم.\nقال الذهبي: \"ثبت لكنّه قدري\"، وقال ابن حجر: \"ثقة ثبت، إلا أّنه يرى القدر\".\nالطبقات الكبرى لابن سعد (٧/ ٤٦٧)، التاريخ لابن معين (٢/ ٧٢)، العلل ومعرفة الرجال لأحمد (٢/ ٥٦٤)، معرفة الثقات للعجلي (١/ ٢٦٢)، الثقات لابن حبّان (٦/ ١٢٩)، تاريخ دمشق (٠١١/ ١٨٧ - ١٨٩)، الكاشف (١/ ١٢٠)، تقريب التهذيب (صـ: ١٩٠).\n(^٣) ابن أبي كرب الكلاعي، أبو عبد الله الشامي الحمصي (ت ١٠٣ هـ وقيل بعدها).\nوثقه ابن سعد، والعجلي، ويعقوب بن شيبة، وابن خراش، والنسائي، وذكره ابن حبّان في الثقات، وقال الذهبي: \"فقيه كبير ثبت مُهيب مخلص\"، وقال ابن حجر: \"ثقة عابد\".\nالطبقات لابن سعد (٧/ ٤٥٥)، معرفة الثقات للعجلي (١/ ٣٣٢)، الثقات لابن حبّان (٤/ ١٩٦ - ١٩٧) تاريخ دمشق (١٦/ ١٩٧)، الكاشف (١/ ٢٠٨)، تقريب التهذيب (ص: ٢٩١).\n(^٤) جبير بن نفير هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧٠٩٥).","vol":"14","page":268},{"text":"٧٠٩٧ - حدثنا علي بن سهل، قال: حدثنا الوليد بن مسلم (^١)، قال: حدثنا صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن عوف بن مالك: أنَّ النبي ﷺ لم يخمس السلب (^٢) (^٣).\n_________\n(^١) الوليد بن مسلم هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٩٥)، فهو مختصر منه كما قال ذلك المزي في تحفة الأشراف (٨/ ٢١١)، ح (١٠٩٠٥)، وقد أخرجه مختصرًا بنحو هذا: ابن حبّان في صحيحه (١١/ ١٧٨ - ١٧٩) ح (٤٨٤٤)، والطبراني (١٨/ ٤٩) ح (٨٦)، والبيهقي (٦/ ٣١٠)، من طريق الوليد بن مسلم، وأخرجه أحمد (٦/ ٢٦) وابن الجارود (٣/ ٣٣٢ - ٣٣٣)، ح (١٠٧٧) -غوث المكدود-، من طريق أبي المغيرة، وأخرجه أبو عبيد في كتاب الأموال (صـ: ٣٨٨) ح (٧٧٣)، وسعيد بن منصور (٢/ ٣٠٦) ح (٢٦٩٨)، ومن طريقه أبو داود (٣/ ١٦٥) ح (٢٧٢١)، والبيهقي -أيضًا- (٦/ ٣١٠) عن إسماعيل بن عياش، ثلاثتهم عن صفوان بن عمرو به.\n(^٣) نهاية (ل ٥/ ٢٠٠ / أ).","vol":"14","page":269},{"text":"٧٠٩٨ - حدثنا أبو أمية الطرسوسي، قال: حدثنا محمد بن وهب بن عطية (^١)، قال: حدثنا الوليد بن مسلم (^٢)، قال: حدثنا صفوان بن عمرو،\n⦗٢٧٠⦘ عن عبد الرحمن بن جبير بن نفير، وثور بن يزيد، عن خالد بن معدان، عن جبير بن نفير، عن عوف بن مالك قال: كنت فيمن خرج مع زيد بن حارثة في بعث مؤتة، فرافقني مددي من أهل اليمن ليس معه إلّا سيفه، فنحر رجل من الجيش جزورًا له، فاستوهبه المددي من جلده، فوهب له، فبسطه في الشمس على أطرافه، فلمّا جفَّ اتخذه كهيئة الدَرَقة (^٣)، وجعل له مقبضًا، ومضينا حتى لقب الروم ومعهم من معهم من نصارى العرب، فقاتلونا قتالًا شديدًا، ومعهم رومي على فرسٍ له أشقر؛ عليه سيف مذهَّبٌ، وسلاحه مذهب فيه الجوهر، وسرجه مذهب، قال: فجعل يغري بالنّاس، قال: فتلطف (^٤) [له] (^٥) المددي فجلس له جانب صخرة، فلمّا مرّ به ضرب عرقوبي (^٦) فرسه فقعد على رجليه وخرّ عنه الرومي، وعلاه المددي بالسيف حتى قتله وأخذ سلبه، فأتى به خالد بن الوليد، فلمّا فتح الله علينا أعطاه\n⦗٢٧١⦘ خالد بن الوليد السلب وأمسك منه، فقلت: يا خالد! أما علمت أنّ النبي ﷺ قضى بالسلب للقاتل؟ قال: بلى، قال: قلت: فلِمَ لم تعطه السلب كله؟ قال: استكثرته، قلت: لتردنّه إليه (^٧) أو لأُعَرِّفنّكما عند رسول الله ﷺ، فأبى أنْ يردّه عليه، قال عوف: فاجتمعنا (^٨) عند رسول الله ﷺ فقصصت عليه قصة المددي، وما فعل خالد، فقال رسول الله ﷺ: \"يا خالد! ما حملك على ما صنعت؟ \"، قال: يا رسول الله! استكثرته، فقال رسول الله ﷺ: \"يا خالد! أعطه السلب كلّه! \"، قال: فولّى خالد ليفعل، قال: فقلت: كيف رأيت يا خالد؟ ألم أفِ لك بما قلت لك؟. قال رسول الله -صلى الله عليه [وسلم] (^٩) - \"وما ذاك؟ \" فأخبرته، قال: \"يا خالد لا تعطه شيئًا، هل أنتم تاركو في أُمرائي؟ لكم صفوته، وعليهم كدره -قالها مرتين أو ثلاثا\" (^١٠).\n_________\n(^١) ويقال: محمد بن وهب بن سعيد بن عطية السلمي، أبو عبد الله الدمشقي.\nقال أبو حاتم: \"صالح الحديث\"، وقال الدارقطني: \"ثقة\". وقال ابن حجر: \"صدوق\". الجرح والتعديل (٨/ ١١٤)، سؤالات الحاكم للدارقطني (صـ: ٢٧٣)، تقريب التهذيب (ص: ٩٠٥).\n(^٢) الوليد بن مسلم هو موضع الالتقاء مع مسلم.، إلا أنْ مسلمًا اقتصر على رواية =\n⦗٢٧٠⦘ = الوليد عن صفوان، دون روايته عن ثور، وعلى هذا فإنّ موضع الالتقاء في رواية الوليد عن ثور هو جبير بن نفير.\n(^٣) الدَرَقة: ترس من جلود. انظر: لسان العرب (١٠/ ٩٥)، مادة: درق.\n(^٤) أي تَرَفَّق له. انظر: لسان العرب (٩/ ٣١٧)، مادة: لطف.\n(^٥) من: (ل).\n(^٦) العرقوب: هو الوتر الذي خلف الكعبين بين مفصل القدم والساق.\nانظر: النهاية (٣/ ٢٢١).\n(^٧) (إليه) ليست في (ل).\n(^٨) نهاية (ل ٥/ ٢٠٠/ ب).\n(^٩) من: (ل).\n(^١٠) انظر الحديث رقم (٧٠٩٥).\nمن فوائد الاستخراج:\n١ - قوله: \"أو لأعرفنكما … \" فيه تفسير لما أشير إليه في قوله: \"هل أنجزت لك ما ذكرت لك من رسول الله ﷺ\".\n٢ - فيه بيان مقدار سلب المددي.","vol":"14","page":269},{"text":"٧٠٩٩ - حدثنا أبو داود السجزي، حدثنا أحمد بن حنبل، حدثنا الوليد بن مسلم (^١) - بمثله (^٢)، إلى قوله: \"كدره\"، وقال: \"فنحر رجل من المسلمين جزورًا له\" (^٣).\n_________\n(^١) الوليد بن مسلم هو موضع الالتقاء مع مسلم.\n(^٢) في (ل): اقتصر على قوله (بمثله).\n(^٣) انظر حديث رقم (٧٠٩٥) و(٧٠٩٨).","vol":"14","page":272},{"text":"٧١٠٠ - وحدثنا أبو داود [السجزي] (^١)، حدثنا أحمد بن حنبل، حدثنا الوليد [بن مسلم] (^٢)، قال: سألت ثورًا [عن هذا] (^٣) الحديث، فحدثني عن خالد بن معدان، عن جبير بن نفير (^٤)، عن عوف بن مالك الأشجعي بنحوه (^٥).\n_________\n(^١) من: (ل).\n(^٢) من: (ل).\n(^٣) في: (ك) (هذا عن)، والتصويب من: (ل).\n(^٤) جبير بن نفير هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧٠٩٤) و(٧٠٩٥).","vol":"14","page":272},{"text":"٧١٠١ - حدثنا أبو أمية، قال: حدثنا دحيم، وعلي بن المديني، قالا: حدثنا الوليد (^١)، عن صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن عوف بن مالك، قال: خرجت مع من خرج مع زيد بن حارثة في غزوة مؤتة، فرافقني مددي -فذكر الحديث نحوه إلى قوله-:\n⦗٢٧٣⦘ فأتيت خالد بن الوليد، فقلت: أما علمت أن رسول الله ﷺ قال: \"إن السلب لمن قتل\"؟ قال: نعم (^٢).\n_________\n(^١) الوليد بن مسلم هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٠٩٥) و(٧٠٩٨).","vol":"14","page":272},{"text":"٧١٠٢ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمّار (^١) (^٢)، قال: حدثني إياس بن سلمة، قال: حدثني أبي، قال: غزونا هوازن، حتى اذا دنونا من مياه بني فزارة (^٣)، فأمرنا أبو بكر، فعرّسنا (^٤) قدر ما نصبحهم صبحًا، قال: فلمّا صلّينا الصبح أمرنا أبو بكر بالركض، فحملنا رجالتُنا وفُرْساننا، فسبقتهم، فوردت الماء، فإذا عنق (^٥) منهم أَسْرَوا (^٦) بليل، فهمَّ أناس\n⦗٢٧٤⦘ من النّاس ليسندوا (^٧) إلى جبلٍ قريبٍ منهم، وإذا في أولهم امرأة يقال لها فهرة؛ معها ابنة لها من أجمل النّاس قد كانت (^٨) تشتد (^٩) في الجبل! فاتبعتهم حتى خلّفت الناس ورائي، فلمّا خشيت أنْ تسبقني أرسلت سهمًا أمامها، فلما أبْصرَتْه، وعليها قَشْع (^١٠) من آدم، فجئت بها وابنتها وبأولئك الأولين أسوقهم حتى أجدُ أبا بكرٍ على الماء قد قَتَل وسَبى، فنفلني الجارية الحسناء، فوالله ما كشفت لها ثوبًا حتى قدمنا المدينة! فلقيني رسول الله ﷺ، فقال: \"يا سلمة هبها لي لله أبوك! \"، فقلت: يا رسول الله! والله لقد أعجبتني، فسكت وباتت عندي، لم أكشف لها ثوبًا، فلقيني رسول الله ﷺ من الغد، فقال: \"يا سلمة هبها لي لله أبوك! \"، فقلت: هي لك يا رسول الله! فبعث بها رسول الله ﷺ إلى مكة، ففدى بها رجلا من المسلمين كان أُسر بمكة -أو فدى بها ناسًا من المسلمين كانوا أسروا بمكة (^١١) -\n⦗٢٧٥⦘ الشك من أبي عوانة (^١٢).\n_________\n(^١) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠١ / أ).\n(^٣) بطن عظيم من غطفان من العدنانية، وهم: بنو فزارة بن ذبيان بن بغيض بن ريث بن غطفان بن سعد بن قيس بن عيلان بن مضر بن نزار بن معد بن عدنان، وكانت منازلهم بنجد ووادي القُرى.\nانظر: نهاية الأرب للقلقشندي (ص: ٣٥٢)، معجم قبائل العرب (٣/ ٩١٨).\n(^٤) من التعريس: وهو نزول المسافر آخر الليل نزلة للنوم والاستراحة.\nالنهاية (٣/ ٢٠٦)، وانظر: تفسير غريب ما في الصحيحين (ص: ٥٣١).\n(^٥) أي: جماعة منهم. تفسير غريب ما في الصحيحين (ص: ١٤٣).\n(^٦) أي ساروا بليل. انظر: النهاية (٢/ ٣٦٥).\n(^٧) أي: ليصعدوا انظر: النهاية (٢/ ٤٠٨).\n(^٨) في (ل): (كادت).\n(^٩) أي: تعدو. انظر: النهاية (٢/ ٤٥٢).\n(^١٠) قشع: بفتح القاف، وسكون الشين، والمراد: الفَرْو الخَلِق، ويراد بالقشع أيضًا: الجلد اليابس، والنِّطَع، وكذا القربة البالية، وفُسِّر في صحيح مسلم بالنِّطَع.\nانظر: النهاية (٤/ ٦٥)، القاموس المحيط (٣/ ٧٠).\n(^١١) أخرجه مسلم: (كتاب الجهاد والسير -باب التنفيل وفداء المسلمين بالأسارى- ح (٤٦)، ٣/ ١٣٧٥ - ١٣٧٦). =\n⦗٢٧٥⦘ = وفيه: \"ففدى بها ناسًا … \" من دون شك.\nمن فوائد الاستخراج: تسمية المرأة الفزارية، وأنه يقال لها: \"فهرة\".\n(^١٢) نهاية (ل ٥/ ٢٠١ / ب).","vol":"14","page":273},{"text":"٧١٠٣ - حدثنا حمدان بن علي، قال: حدثنا عبد الله بن رجاء (^١)، قال: أخبرنا عكرمة بن عمّار، عن إياس بن سلمة عن أبيه ح،\nوحدثنا أبو داود الحراني، قال: حدثنا -أبو الوليد، قال: حدثنا عكرمة بن عمّار (^٢)، قال: حدثني إياس بن سلمة، قال: حدثني أبي، قال: خرجنا مع أبي بكر- وأمّرَهُ علينا رسول الله ﷺ فغزونا فزارة، فلمّا دنونا من الماء أمرَنا أبو بكر فشننّا الغارة، فقتلنا على الماء من قتلنا، قال سلمة: ثمّ نظرت إلى عنق من النّاس فيه الذريّة والنّساء وأنا أعدو في آثارهم، فخشيت أن يسبقوني إلى الجبل، فرميت بسهم فوقع بينهم وبين الجبل فقاموا فجئت بهم أسوقهم إلى أبي بكر حتى أتيته على الماء، وفيهم امرأة من فزارة عليها قَشْع من آدم، معها ابنة لهما من أحسن العرب، فنفلني أبو بكر ابنتها، فلم أكشف لها ثوبًا، حتى قدمت المدينة، ثمّ بتّ ولم أكشف لهما ثوبًا، فلقيني\n⦗٢٧٦⦘ رسول الله ﷺ، فقال: \"يا سلمة! هب لي المرأة! \"، فقلت: يا رسول الله! والله لقد أعجبتني وما كشفت لها ثوبًا!، فسكت رسول الله ﷺ وتركني، ثمّ لقيني من الغد في السوق، فقال لي: \"يا سلمة! هب في المرأة؛ لله أبوك! \" فقلت: والله ما كشفت لها ثوبًا، وهي لك يا رسول الله، فبعث بها رسول الله ﷺ إلى أهل مكة، وفي أيديهم أسرى من المسلمين، ففداهم بتلك المرأة؛ فكَّهم بها (^٣) (^٤).\n_________\n(^١) الغُدانيُّ أبو عمر -ويقال أبو عمرو- البصري.\n(^٢) عكرمة بن عمّار هو موضع الالتقاء مع مسلم في الإسنادين.\n(^٣) انظر الحديث رقم (٧١٠٢).\n(^٤) نهاية (ل ٥/ ٢٠٢/أ).","vol":"14","page":275},{"text":"٧١٠٤ - ز- حدثنا أحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة، عن أيوب (^١)، عن محمد (^٢)، عن أنس بن مالك، قال: بارز الراء بن مالك مرزبان الزَّأْرة (^٣)، فطعنه طعنة كسرت القَرَبوس (^٤)، وخلصت الطعنة، فقتلته، فصلى عمر الصبح، ثمّ أتانا، ثمّ قال: إنّا كنّا لا نُخمس\n⦗٢٧٧⦘ الأسلاب، وإنّ سلب البراء قد بلغ مالًا، ولا أُرانا إلّا خامسيه، فقُوّم ثلاثين ألفًا فأعطانا عمر ستة ألاف (^٥).\n_________\n(^١) ابن أبي تميمة: كيسان السختياني، أبو بكر البصري.\n(^٢) ابن سيرين الأنصاري، أبو بكر بن أبي عمرة البصري.\n(^٣) مَرْزُبان: -بضم الزاي- أحد مرازبة الفرس وهو الفارس الشجاع المقدّم على القوم.\nوالزأْرة بالهمزة وغيره، وهي مدينة من مدن فارس، والزأرة في الأصل الأجَمَة، وسميت زأرة لزئير الأسد فيها، وهو صوته. انظر: معجم ما استعجم (٢/ ٦٩٢) المجموع المغيث للأصفهاني (٢/ ٣)، لسان العرب (١/ ٤١٧) مادة: رزب.\n(^٤) القَرَبوس: بفتحتين: حنو السرج، وهو الجزء المقوس المرتفع من قدّام المقعد، وهما قربوسان. انظر: مختار الصحاح (٢٢٠)، لسان العرب (٦/ ١٧٢) مادة: قربس.\n(^٥) إسناده حسن، أحمد بن شيبان الرملي، ذكره ابن حبّان في الثقات، وقال: \"يخطئ\"، وقال الذهبي: \"صدوق\"، وبقية رجاله ثقات.\nوقد أخرجه الطحاوي في شرح معاني الآثار (٣/ ٢٢٩) من طريق يونس، عن سفيان بن عيينة به.\nوأخرجه البيهقي في السنن الكبرى (٦/ ٣١٠ - ٣١١)، من طريق ابن المبارك عن هشام بن حسان، ومن طريق حماد بن زيد، عن أيوب، كلاهما: عن ابن سيرين، عن أنس به.\nوأخرجه أبو عبيد في كتاب الأموال (صـ: ٣٨٩ - ٣٩٠) ح (٧٨١)، وسعيد بن منصور (٣/ ٣٠٨ - ٣٠٩) ح (٢٧٠٨)، من طريق هشيم عن ابن عون ويونس وهشام.\nوعبد الرزاق (٥/ ٢٣٣) ح (٩٤٦٨)، ومن طريقه الطبراني (٢/ ٢٧) (١١٨٠) عن معمر، عن أيوب، كلهم: عن ابن سيرين مرسلًا.","vol":"14","page":276},{"text":"<span data-type='title' id=toc-1027>باب ما يجب للإمام من القرية إذا فتحت عنوة، ولمن فتحها من سهامها، وما لمن [يقيم من] (^١) المسلمين بها.</span>\n_________\n(^١) في: (ك) (يغنم)، والتصويب من: (ل).","vol":"14","page":278},{"text":"٧١٠٥ - حدثنا حمدان بن يوسف السلمي (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ-وذكر أحاديث منها-، وقال رسول الله ﷺ \"أيّما قرية أتيتموها وأقمتم فيها، فسهمكم فيها، وأيّما قرية عصت الله ورسوله فإن خمسها لله ﷿ ولرسوله، ثمّ هي لكم\" (^٣).\nرواه سعيد (^٤)، عن قتادة، عن خلاس (^٥)، عن أبي رافع (^٦)، عن أبي\n⦗٢٧٩⦘ هريرة، عن النبي ﷺ قال: \"أيّما مدينة أعطت لله ورسوله طوعا فهو (^٧) لله ولرسوله، وإذا فتحت عنوة (^٨) فأربعة أخماسها لمن قاتل عليها، وخمسها لله ولرسوله\" (^٩).\n[وهذا حديث فيه نظر، قاله أحمد] (^١٠).\n_________\n(^١) هو أحمد بن يوسف السلمي، ولقبه حمدان -وقد تقدم-.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب حكم الفئ- ح (٤٧)، ٣/ ١٣٧٦).\n(^٤) ابن أبي عروبة مهران العدوي مولاهم، أبو النضر البصري.\n(^٥) ابن عمرو الهَجَري البصري.\nوخلاس: بكسر المعجمة، وتخفيف اللّام. وثقه ابن معين، وأحمد، والعجلي، وأبو داود. وكذا وثقه الذهبي، وابن حجر.\nالعلل ومعرفة الرجال لأحمد (٢/ ٣٤٤)، معرفة الثقات للعجلي (١/ ٣٣٨)، سؤالات الآجري لأبي داود (٣/ ٣٤٥)، الجرح والتعديل (٣/ ٤٠٢)، تقريب التهذيب (ص: ٣٠٤) الإكمال لابن ماكولا (٣/ ١٦٩).\n(^٦) هو: نفيع الصائغ، أبو رافع المدني -نزيل البصرة-.\n(^٧) في (ل): (فهي).\n(^٨) أي: قهرًا وغلبة.\nوقال الخطابي: \"العنوة\" في كلام العرب لها معنيان متضادان، قال أبو العباس ثعلب: يقال: أخذت الشيء عَنْوة أي: قهرا في عنف، وأخذته عَنْوة أي صلحا في رفق.\nانظر: غريب الحديث للخطابي (١/ ٥٧٩)، النهاية (٣/ ٣١٥)، لسان العرب (١٥/ ١٠١) عتا.\n(^٩) إسناده معلّق. وقد أخرجه البيهقي في السنن (٩/ ١٣٩) -موصولا- من طريق المرجا بن رجاء عن أبي سلمة عن قتادة عن أبي رافع، عن أبي هريرة نحوه.\nوقتادة لم يسمع من أبي رافع، إنما كتب عن خلاس عنه.\nانظر: من كلام الإمام أحمد في علل الحديث ومعرفة الرجال (رواية المروذي) (صـ: ١٥٨)، والمراسيل لابن أبي حاتم (صـ: ١٤٠).\nوقد أخرجه مسلم من طريق همّام عن أبي هريرة كما تقدم في الحديث السابق.\n(^١٠) من: (ل).","vol":"14","page":278},{"text":"<span data-type='title' id=toc-1028>باب [بيان] (١) الأخبار الدالة على الإباحة [للإمام] (^١) أن يعمل (^٢) في أموال من لم يُوْجَف عليه [خيل] (^٣) ولا ركاب من المشركين مثلَ ما عمل النبي ﷺ، فإنّها (^٤) لا تورث.</span>\n_________\n(^١) من: (ل).\n(^٢) نهاية (ل ٥/ ٢٠٢ / ب).\n(^٣) في الأصل (خيلًا) والتصويب من: (ل).\n(^٤) في (ل): (وأنها لا تورث).","vol":"14","page":280},{"text":"٧١٠٦ - حدثنا عبد السّلام بن أبي فروة النصيبي (^١)، قال: حدثنا سفيان بن عيينة (^٢)، عن عمرو بن دينار عن الزهري ح،\nوحدثنا الصغاني، قال: حدثنا أبو عبيد القاسم بن سلّام (^٣)، قال: فإنّ سفيان حدثنا عن عمرو بن دينار، ومعمر بن راشد، عن الزهري، عن مالك بن أوس بن الحدثان النصري، عن عمر بن الخطاب قال: كانت أموال بني النضير مما أفاء الله على رسوله لم يوجف (^٤) [المسلمون] (^٥) عليه بخيلٍ ولا ركاب (^٦)، فكانت لرسول الله ﷺ خاصةً، فكان ينفق\n⦗٢٨١⦘ منها على أهله نفقة سنة، وما بقي جعله في الكُرَاع (^٧) عدةً في سبيل الله (^٨).\n_________\n(^١) هو: عبد السلام بن عبيد بن أبي فروة النصيبي. متهم بسرقة الحديث.\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) هو: القاسم بن سلّام أبو عبيد البغدادي.\n(^٤) من الإيجاف وهي سرعة السير. انظر: النهاية (٥/ ١٥٧).\n(^٥) في الأصل (المسلمين)، والتصويب من: (ل).\n(^٦) الركاب هي الراحلة من الإبل. انظر: النهاية (٢/ ٢٥٦).\n(^٧) اسم لجميع الخيل. وقيل الكراع: السلاح، وقيل: اسم يجمع الخيل والسلاح.\nانظر: تفسير غريب ما في الصحيحين (صـ: ٤٤)، النهاية (٤/ ١٦٥)، لسان العرب (٨/ ٣٠٧)، مادة: كرع.\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب حكم الفيء- ح (٤٨)، ٣/ ١٣٧٦ - ١٣٧٧)، وأخرجه البخاري: (كتاب التفسير -باب قوله ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ﴾ - ح (٤٨٨٥)، (٨/ ٤٩٨ فتح).","vol":"14","page":280},{"text":"٧١٠٧ - حدثنا يوسف القاضي، قال: حدثنا مسدد، قال: حدثنا سفيان ابن عيينة (^١)، عن عمرو بن دينار، عن الزهريّ مثله (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق رقم (٧١٠٦).","vol":"14","page":281},{"text":"٧١٠٨ - حدثنا الحسن بن عفّان، قال: حدثنا يحيى بن آدم (^١)، قال: حدثنا سفيان [بن عيينة] (^٢)، عن معمر، عن الزهري بنحوه (^٣).\n_________\n(^١) ابن سليمان القرشيّ الأموي مولاهم، أبو زكريا الكوفي.\n(^٢) (ابن عيينة) من: (ل)، وهو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٠٦).","vol":"14","page":281},{"text":"٧١٠٩ - حدثنا أحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة (^١)، عن الزهري، عن مالك بن أوس بن الحدثان، عن عمر، قال: إنّ\n⦗٢٨٢⦘ أموال بني النضير مما أفاءَ الله على رسوله ممّا لم يوجف المسلمون عليه بخيلٍ ولا ركابٍ، فكانت لرسول الله ﷺ خالصًا ينفق منها على أهله نفقة (^٢) سنة، وما بقي جعله في الكُرَاع والسلاح عدة في سبيل الله، ثمّ هي للنبي ﷺ خاصة (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠٣ / أ).\n(^٣) انظر الحديث رقم (٧١٠٦).","vol":"14","page":281},{"text":"٧١١٠ - حدثنا أحمد بن شيبان، قال: حدثنا سفيان بن عيينة، عن الزهري (^١)، عن مالك بن أوس بن الحدثان، قال: أرسل إليّ عمر، فدعاني فدخلت عليه وهو على رُمَالٍ (^٢) فقال: يا مالُ (^٣) إنّها قد ترد علينا دواف (^٤) من قومك فخذ هذا المال فاقسمه بينهم! فقلت: يا أمير المؤمنين وَلّ ذلك غيري! فقال: خذها عنك أيها الرجل!، فجلست فجاء يرفأ (^٥)، فقال: هل لك في عبد الرحمن وطلحة والزبير وسعد، قال: قل لهم: فليدخلوا، فقال: هل لك في علي وعبّاس، قال: قل\n⦗٢٨٣⦘ لهما: فليدخلا، فدخلا وكل واحدٍ منهما يكلّم صاحبه، قالوا: يا أمير المؤمنين اقض بينهما وأرحهما! قال: أنشدكم الله الذي بإذنه تقوم السماء والأرض! هل علمتم أنّ رسول الله ﷺ قال: \"إنّا لا نورث ما تركنا صدقة\"، قال القوم: نعم، قال: وقال: إنّ أموال بني النضير مما أفاء الله على رسوله ممّا لم يوجف المسلمون عليه بخيلٍ ولا ركاب، فكانت لرسول الله ﷺ خالصًا ينفق منها على أهله نفقة سنة وما بقي جعله في الكُرَاع والسلاح، ثمّ هي للنبي ﷺ خاصة (^٦).\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم.\n(^٢) الرُّمال: ما رمل أي نسج. وقيل الرِّمال جمع رَمل بمعنى مرمول، والمراد أنه كان السرر قد نسج وجهه بالسَّعف، ولم يكن على السرير وطاء سوى الحصير. انظر النهاية (٢/ ٢٦٥).\n(^٣) ترخيم (مالك)، ويجوز فيه مالُ بضم اللام وكسرها. انظر: المعلم بفوئد مسلم للمازري (٣/ ١٨).\n(^٤) هم القوم يسيرون جماعة سيرًا ليس بالشديد، والدافّة قوم من الأعراب يريدون المصر. النهاية (٢/ ١٢٤).\n(^٥) حاجب عمر ﵁. انظر ترجمته في الإصابة (٣/ ٦٧٢ - ٦٧٣).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب حكم الفئ- ح (٤٩)، (٣/ ١٣٧٧ - ١٣٧٩)، وأخرجه البخاري: (كتاب فرض الخمس -باب فرض الخمس- ح (٣٠٩٤)، (٦/ ٢٢٧ - ٢٢٨ فتح).\nأخرجاه بنحوه مطولًا، وسيأتي مطولًا عند المصنف في الحديث التالي أيضا.","vol":"14","page":282},{"text":"٧١١١ - حدثنا يزيد بن سنان البصري، وأبو أميّة، قالا: حدثنا بشر بن عمر، قال: حدثنا مالك بن أنس (^١)، عن ابن شهاب، عن مالك بن أوس بن الحدثان، قال (^٢): أرسل إليّ عمر حين تعالى النّهار، فوجدته جالسًا على سرير مفضيًا إلى رماله، فقال حين دخلت عليه: يا مال! إنّه قد دفَّتْ أهلُ أبيات من قومك، وقد أمرتُ\n⦗٢٨٤⦘ فيهم برَضْخٍ (^٣) فخذه فاقسمه فيهم! قلت: لو أمرت غيري بذلك، فقال: خذه، فجاء يرفأ، فقال: يا أمير المؤمنين هل لك في عثمان وعبد الرحمن بن عوف والزبير وسعد بن أبي الوقاص؟ قال: نعم فأذن لهم! فدخلوا، ثمّ جاء يرفأ، فقال: يا أمير المؤمنين هل لك في العبّاس وعلي؟ قال: نعم، فأذن لهما، فدخلا، فقال العبّاس: يا أمير المؤمنين! اقض بيني وبين هذا -يعني عليًّا- فقال بعضهم: أجل يا أمير المؤمنين فاقض بينهما وارحمهما! فقال عمر: اتئد (^٤)، ثمّ أقبل على أولئك الرهط فقال: أنشدكم بالله الذي بإذنه تقوم السماء والأرض! هل تعلمون أنّ رسول الله ﷺ قال: \"لا نُورَث، ما تركنا صدقةٌ\"؟ قالوا: نعم، ثمّ أقبل على عليّ والعبّاس فقال: أنشدكما بالله الذي بإذنه تقوم السماء والأرض! هل تعلمان أنّ رسول الله ﷺ قال: \"لا نُوْرَث، ما تركنا صدقةٌ؟ \" قالا: نعم، قال: فإنّ الله خصّ رسوله بخاصةٍ لم يخصص بها أحدًا من النّاس، قال: ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ﴾ الآية (^٥) / (^٦).\n⦗٢٨٥⦘ فكان مما أفاء الله على رسوله بني النضير، فوالله ما استأثر بها عليكم، ولا أخذها دونكم، فكان رسول الله ﷺ يأخذ منها نفقة سنة -أو نفقته ونفقة أهله سنة- ويجعل ما بقي منها أسوة (^٧) المال، ثمّ أقبل على أولئك الرهط، فقال: أنشدكم بالله الذي بإذنه تقوم السماء والأرض هل تعلمون ذلك؟ قالوا: نعم، ثمّ أقبل على عليّ والعبّاس، فقال: أنشدكما بالله الذي بإذنه تقوم السماء والأرض! هل تعلمان ذلك؟ قالا: نعم، فلمّا توفي رسول الله ﷺ قال أبو بكر: أنا ولي رسول الله ﷺ، فجئتَ [أنت] (^٨) وهذا إلى أبي بكر، فطلبت أنت ميراثك من ابن أخيك، وطلب هذا ميراث امرأته من أبيها، قال أبو بكر: قال رسول الله ﷺ: \"لا نُورَث، ما تركنا صدقة\"، فرأيتماه كاذبًا غادرًا آثمًا خائنًا، والله يعلم أنّه صادقٌ بارٌ راشدٌ تابعٌ للحق! فوَلِيَها أبو بكر، فلمّا توفي قلت: أنا وليّ رسول الله ﷺ ووليّ أبي بكر ﵁ فرأيتماني كاذبًا آثمًا غادرًا خائنًا، والله يعلم أنّي لصادقٌ بارٌ راشدٌ تابعٌ للحق! فوليتُها، ثمّ جئتني أنت وهذا وأنتما جميعٌ، وأمركما واحدٌ فسألتمانيها فقلت: إنْ شئتما أنْ أدفعها إليكما على أنّ عليكما عهد الله أنْ تلِيَاها بالذي كان رسول الله ﷺ يليها (^٩)، فأخذتماها مني\n⦗٢٨٦⦘ على ذلك، ثمّ جئتماني لأقضي بينكما (^١٠) بغير ذلك، والله لا أقضي بينكما بغير ذلك حتى تقوم الساعة، فإن عجزتما عنها فرُدّاها إليّ (^١١).\nهذا لفظ يزيد بن سنان، وحديث أبي أمية بمعناه أيضا.\n_________\n(^١) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠٣ / ب).\n(^٣) الرَّضْخ: العطية القليلة. النهاية (٢/ ٢٢٨).\n(^٤) أي تمهل. انظر: لسان العرب (٣/ ٤٤٣). وقد وقع عند مسلم (اتئدا) بالتثنية.\n(^٥) سورة الحشر آية (٥). وفي (ل): تمام الآية: ﴿وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾، وحرف (و) من ﴿وَمَآ﴾ ساقط من: (ك)، ومن: (ل).\n(^٦) نهاية (ل ٥/ ٢٠٤/ أ).\n(^٧) أي حاله حال المال. انظر: لسان العرب (١٤/ ٣٥)، مادة: أسا.\n(^٨) في: (ك) \"أنا\" والتصويب من: (ل).\n(^٩) في (ل): (يليها به).\n(^١٠) نهاية (ل ٥/ ٢٠٤/ب).\n(^١١) انظر الحديث رقم (٧١١٠).","vol":"14","page":283},{"text":"٧١١٢ - حدثنا محمد بن عُزَيْز الأيلي (^١)، قال: حدثني سلامة (^٢)، عن عُقيل (^٣)، عن ابن شهاب (^٤) -بإسناده مثله: فإن عجزتماها (^٥) فادفعاها إليّ! وإني أكفيكماها (^٦).\n_________\n(^١) هو: محمد بن عُزَيْز بن عبد الله بن زياد، أبو عبد الله الأيلي.\n(^٢) ابن رَوْح بن خالد بن عقيل الأموي مولاهم، أبو روح الأيلي.\n(^٣) ابن خالد بن عَقيل الأموي مولاهم أبو خالد الأيلي.\nوعُقيل: بضم العين، وفتح القاف. الإكمال لابن ماكولا (٦/ ٢٤١).\n(^٤) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٥) في (ل): (قال: فإن عجزتما).\n(^٦) انظر الحديث رقم (٧١١٠)، وفي إسناد المصنف هذا كلام لما في سماع سلامة من عقيل نظر وخلاف كما تقدم في الحديث رقم (٨٢).\nوقد أخرجه البخاري من طريق عُقيل (كتاب النفقات -باب حبس الرجل قوت سنة على أهله، كيف نفقات العيال؟ - ح (٥٣٥٨)، (٩/ ٤١٢ - ٤١٣ فتح).\nوليس في مسلم \"فإني أكفيكماها\".","vol":"14","page":286},{"text":"٧١١٣ - حدثنا الدبري، قال: قرأنا على عبد الرزاق (^١)، عن معمر،\n⦗٢٨٧⦘ عن الزهري، عن مالك بن أوس بن الحدثان النصري، قال: أرسل إليّ عمر بن الخطاب فقال: إنّه قد حضر المدينة أهل أبيات من قومك، وإنّا قد أمرنا لهم برضخ فاقسمه بينهم! فقلت: يا أمير المؤمنين مُرْ بذلك غيري! قال: اقبضه أيها المرء، قال: فبينا أنا كذلك إذ جاء مولاه يرفأ، فقال: هذا عثمان -فذكر الحديث بنحوه إلّا أنه قال العبّاس: يا أمير المؤمنين اقض بيني وبين هذا! - وهما حينئذ يختصمان فيما أفاء الله على رسوله من أموال بني النضير-، فقال القوم: اقض بينهما يا أمير المؤمنين، وأرح كلَّ واحدٍ منهما من صاحبه، فقد طالت خصومتهما، وقال أيضا فيه: فكانت هذه لرسول الله ﷺ خاصّة ثمّ والله! ما اختارها دونكم ولا استأثر بها عليكم، وقد قسمها بينكم، وبثّها فيكم حتى بقي منها هذا المال، فكان ينفق على أهله منه نفقة سنة، ثمّ يجعل ما بقي مجعل مال الله، فلمّا قبض رسول الله ﷺ قال أبو بكر/ (^٢): أنا وليّ رسول الله ﷺ بعده، أعملُ فيها بما كان يعمل رسول الله ﷺ فيها. ثمّ أقبل على عليّ والعبّاس، فقال: وأنتما تزعمان أنّه فيها ظالمٌ فاجرٌ، والله يعلم أنّه فيها صادقٌ بارٌ تابعٌ للحقِّ! ثمّ وليتها بعد أبي بكر سنتين من إمارتي، فعملت فيها بما عمله رسول الله ﷺ وأبو بكر، وأنتما تزعمان أنّي فيها ظالمٌ فاجرٌ، واللهُ يعلم أنّي فيها\n⦗٢٨٨⦘ صادقٌ بارٌ تابعٌ للحقِّ! لمّ جئتماني جاءني هذا -يعني العبّاس- يسألني ميراثه من ابن أخيه، وجاءني هذا -يعني عليًّا- يسألني ميراث امرأته من أبيها، فقلت لكما: إنّ رسول الله ﷺ قال: \"لا نورث، ما تركنا صدقة\"، ثمّ بدا في أنْ أدفعها إليكما، فأخذتُ عليكما عهدَ الله ﷿ وميثاقه لتَعْملان فيها بما عمل فيها رسول الله ﷺ وأبو بكر، وأنا ما ولِيْتُها (^٣) فقلتما: ادفعها إلينا على ذلك! تريدان مني قضاء غير هذا؟ إنْ كنتما عجزتما عنْها فادفعاها إليّ، قال: فغلبه عليها عليّ فكانت بيد علي ثمّ بيد حسن ثمّ بيد حسين ثمّ بيد علي بن حسين، ثمّ بيد حسن بن حسن، ثمّ بيد زيد بن حسن، قال معمر: ثمّ كانت بيد عبد الله بن حسن.\nوفي حديث معمر: فكان ينفق على أهله منه سنة، وربّما قال معمر: يَحْبِس قوت (^٤) أهله منه سنة، ثمّ يجعل ما بقي منه مجعل مال الله (^٥) ﷿ (^٦).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠٥ / أ).\n(^٣) أي مدة ولايتي عليها.\n(^٤) أي: نفقة أهله. انظر: النهاية (٤/ ١١٩).\n(^٥) نهاية (ل ٥/ ٢٠٥ / ب) من: (ل).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب حكم الفئ- ح (٥٠)، ٣/ ١٣٧٩).\nوأخرجه البخاري: (كتاب المغازي -باب حديث بني النضير- ح (٤٠٣٣)، (٦/ ٣٨٩ - ٣٩٠ فتح). =\n⦗٢٨٩⦘ = من فوائد الاستخراج:\n١ - الإتيان بمتن رواية عبد الرزاق عن معمر، والتي اكتفى مسلم بذكر إسنادها والإشارة إلى بعض ألفاظها، وقد أحال على رواية مالكٍ عن الزهري.\nوالحديث في مصنف عبد الرزاق (٥/ ٤١٩) ح (٩٧٧٢).\n٢ - بيان أن يرفأ كان مولًى لعمر بن الخطاب ﵁ لكتابه في قوله \"فجاء مولاه يرفأ\".","vol":"14","page":286},{"text":"٧١١٤ - حدثنا محمد بن إسحاق بن الصباح (^١)، والبَوْسي (^٢)، قالا: حدثنا عبد الرزاق (٣) ح،\nوأخبرني أبو سلمة الفقيه، قال: حدثنا عبد الرزاق (٣) ح،\nوحدثنا السلمي، قال: حدثنا عبد الرزاق (^٣)، قال: أخبرنا معمر، عن الزهريّ، قال: أخبرني مالك بن أوس بن الحدثان، قال: سمعت عمر بن الخطاب يقول: كان رسول الله ﷺ يحبس نفقة أهله سنة، -قال معمر: وربّما قال: قوت سنة- ثمّ يجعل ما بقي منه مجعل مال الله (^٤).\n_________\n(^١) هو الصنعاني كما يصرح المؤلف في مواضع من كتابه منها (٦٧٨٧) كناه أبا عبد الله كثيرا ما ينسبه إلى جده، ولم أقف له على ترجمة.\n(^٢) هو: الحسن بن عبد الأعلى بن إبراهيم الأنباري الصنعاني، أبو محمد البَوْسي.\nوالبوْسي: بفتح الموحدة، والواو الساكنة، ثم السين المهملة، هذه النسبة إلى بَوْس: قرية بصنعاء يقال لها بيت بَوْس. الأنساب للسمعاني (١/ ٤١٣)، معجم البلدان (١/ ٦٠٢).\n(^٣) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧١١٣).","vol":"14","page":289},{"text":"٧١١٥ - حدثنا ابن مُهِلٍّ (^١)، قال: حدثنا عبد الرزاق (^٢) -بإسناده عن عمر، قال: قال النبي ﷺ: \"لا نورث، ما تركنا صدقة، إنّما يأكل أهل محمد من هذا المال\" (^٣). من هنا لم يخرجاه (^٤).\n_________\n(^١) هو: محمد بن عبد الله بن مهل بن المثنى الصنعاني.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١١٣).\n(^٤) قوله: (من هنا لم يخرجاه) ليست في (ل):، وهو أولى بالصواب.","vol":"14","page":290},{"text":"٧١١٦ - حدثنا أبو أمية، قال: أخبرنا أبو اليمان، قال [حدثنا] (^١) شعيب، عن الزهري (^٢)، قال: أخبرني مالك بن أوس بن الحدثان أنّ عمر بن الخطاب دعاه بعد ما ارتفع النّهار، وقال: فدخلت عليه؛ فإذا هو جالس على رمال سرير ليس بينه وبين الرمال فراش.\nوذكر الحديث نحو حديث معمر فيه بطوله (^٣).\n_________\n(^١) من: (ل).\n(^٢) الزهريّ هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١١٣).","vol":"14","page":290},{"text":"٧١١٧ - حدثنا أبو أميّة، قال: حدثنا يعقوب بن محمد الزهري، قال: حدثنا حاتم بن إسماعيل (^١)، عن أسامة (^٢) (ح) (^٣).\n⦗٢٩١⦘ وحدثنا يونس (^٤)، قال: أخبرنا ابن وهب، قال: حدثني عبد العزيز بن محمد، عن أسامة، عن الزهريّ (^٥) -بإسناده نحوه ولم يطولاه- (^٦).\n_________\n(^١) الحارثي مولاهم أبو إسماعيل المدني.\n(^٢) ابن زيد الليثي.\n(^٣) (ح) ليست في (ل).\n(^٤) ابن عبد الأعلى.\n(^٥) الزهري هو موضع الالتقاء مع مسلم.\n(^٦) انظر الحديث رقم (٧١١٠) و(٧١١٣).","vol":"14","page":290},{"text":"٧١١٨ - أخبرنا يونس [بن عبد الأعلى] (^١)، قال: أخبرنا ابن وهب، قال: أخبرني هشام بن سعد (^٢)، قال: سمعت ابن شهاب (^٣) يقول حدثني مالك بن أوس -بنحو حديث مالك بمعناه، أو قريب منه- (^٤) / (^٥).\n_________\n(^١) (ابن عبد الأعلى) من: (ل).\n(^٢) أبو عبّاد ويقال أبو سعيد المدني.\n(^٣) ابن شهاب الزهري هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧١١٠).\n(^٥) نهاية (ل ٥/ ٢٠٦ /أ).","vol":"14","page":291},{"text":"٧١١٩ - ز- حدثنا إسماعيل بن عيسى الجيشاني، قال: حدثنا إبراهيم بن محمد الجندي، عن ابن أبي الزناد (^١)، عن أبي الزناد (^٢)، عن ابن شهاب، عن مالك بن أوس بن الحدثان النصري (^٣)، عن عمر بن الخطاب\n⦗٢٩٢⦘ قال: كان للنبي ﷺ ثلاث صفايا (^٤): خيبر وفدك (^٥) وبنو (^٦) النضير، فأمّا بنو النضير: فكانت حبسًا لمواليه، وأمّا فدك: فكانت لابن السبيل، وأمّا خيبر: فجزأها ثلاثة أجزاء: فجزءان للمسلمين، وجزء ينفق على أهله منه فما فضل شيء منه رده على فقراء المهاجرين (^٧).\n⦗٢٩٣⦘ وقال مرة إبراهيم بن محمد، عن يحيى بن ثابت (^٨)، عن [ابن] (^٩) أبي الزناد.\nقال أبو عوانة: أفادنيه ابن المقرئ (^١٠) وما أعلمه عند أحد اليوم غيري.\n_________\n(^١) هو: عبد الرحمن بن أبي الزناد.\n(^٢) هو عبد الله بن ذكوان.\n(^٣) أبو سعيد المدني (ت ٩٢ هـ).\nوالنصري: بفتح النون وسكون الصاد المهملة وفي آخرها راء مهملة، هذه النسبة إلى بني نَصْر بن معاوية بن بكر بن هوازن بن مالك بن عوف أخي جشم بن =\n⦗٢٩٢⦘ = معاوية. الأَنسَاب للسمعاني (٥/ ٤٩٤).\nقال البخاري: \"قال بعضهم له صحبة ولم يصح\"، وقد وثقه ابن خراش، وذكره ابن حبّان في الثقات وقال: \" … ومن زعم أن له صحبة فقد وهم\".\nالتاريخ الكبير للبخاري (٧/ ٣٠٥)، الثقات لابن حبّان (٥/ ٣٨٢)، تهذيب الكمال (٢٧/ ١٢٣).\n(^٤) الصفايا: جمع صفية أو صفي، وهي ما كان يأخذه رئيس الجيش ويختاره لنفسه من الغنيمة قبل القسمة. انظر: النهاية (٣/ ٤٠).\n(^٥) فدك: -بفتح أوله وثانيه- قرية بالحجاز بينها وبين المدينة يومان وقيل ثلاثة … وهي قرية من شرقي خيبر على وادٍ يذهب سيله مشرقًا إلى وادي الرّمه، تعرف اليوم بالحائط. انظر: معجم ما استعجم (٣/ ١٠١٥)، معجم البلدان (٤/ ٢٧٠)، معجم المعالم الجغرافية (صـ: ٢٣٥).\n(^٦) في: (ك) (بني) والتصويب من: (ل).\n(^٧) في إسناده من لم أجد له ترجمة وهما إبراهيم بن محمد الجندي، وإسماعيل بن عيسى الجيشاني الصنعانيان.\nوقد أخرجه أبو داود (٣/ ٣٧٥) ح (٢٩٦٧) بإسناد حسن، عن هشام بن عمّار، عن حاتم بن إسماعيل:\nوعن سليمان بن داود المهري، عن ابن وهب، عن عبد العزيز بن محمد، =\n⦗٢٩٣⦘ = وعن نصر بن علي الجهضمي، عن صفوان بن عيسى، ثلاثتهم عن أسامة بن زيد، عن الزهري به.\nوأخرجه ابن سعد في الطبقات (١/ ٥٠٣) عن محمد بن عمر الواقدي، عن أسامة بن زيد، عن الزهري به.\n(^٨) الجندي. ذكره ابن حبان في الثقات. الثقات لابن حبان (٩/ ٢٥٩)، وانظر: لسان الميزان (٦/ ٢٤٤).\n(^٩) من: (ل)، ومن إتحاف المهرة [٤/ ٢٣٠ / ب] النسخة التركية.\n(^١٠) هو: محمد بن عبد الله بن يزيد العدوي مولاهم أبو يحيى بن أبي عبد الرحمن المقرئ المكي. (ت ٢٥٦ هـ).\nوالمقرئ: هذه النسبة إلى قراءة القرآن وإقرائه. الأنساب للسمعاني (٥/ ٣٦٧).\nوقد وثقه النسائي، وابن أبي حاتم، والخليلي، وذكره ابن حبّان في الثقات. وقال ابن حجر: \"ثقة\".\nالجرح والتعديل (٧/ ٣٠٧ - ٣٠٨)، الثقات لابن حبّان (٩/ ١١٨)، الإرشاد للخليلي (١/ ٣٨٣ - ٣٨٤)، المعجم المشتمل (ص: ت ٢٥٢)، تقريب التهذيب (ص: ٨٦٦).","vol":"14","page":291},{"text":"٧١٢٠ - حدثنا أبو حاتم الرازي (^١)، قال: حدثنا إسحاق بن موسى الأنصاري (^٢)، قال: حدثنا تليد بن سليمان -وهو أبو إدريس\n⦗٢٩٤⦘ الأعرج- (^٣)، عن عبد الملك بن عمير، عن الزهري (^٤)، عن مالك بن أوس بن الحدثان، عن عمر بن الخطاب، عن النبي ﷺ قال: \"لا نورث، ما تركنا صدقة\" (^٥).\n_________\n(^١) هو: محمد بن إدريس بن المنذر الحنظلي أبو حاتم الرازي.\n(^٢) هو: إسحاق بن موسى بن عبد الله الأنصاري، أبو موسى المدني (ت ٢٢٤ هـ). =\n⦗٢٩٤⦘ = قال أبن أبي حاتم: \"سمعت أبي يطنب القول فيه في صدقه وإتقانه\"، وقال النسائي: \"ثقة\"، وذكره ابن حبّان في الثقات، ووثقه الخطيب البغدادي. وقال الذهبي: \"كان حجة\"، وقال ابن حجر: \"ثقة متقن\".\nالجرح والتعديل (٢/ ٢٣٥)، الثقات لابن حبّان (٨/ ١١٦)، تاريخ بغداد (٦/ ٣٥٥ - ٣٦٦)، الكاشف (١/ ٦٥)، تقريب التهذيب (ص: ١٣٢).\n(^٣) هو: تليد بن سليمان المحاربي، أبو سليمان -ويقال: أبو إدريس- الأعرج الكوفي (ت ١٩٠ هـ).\nضعفه الجمهور: ابن معين، والنسائي، والدارقطني، والحاكم، وابن عدي، وغيرهم.\nوقال ابن معين في موضع: \"كذاب\"، وقال ابن حبّان: \"كان رافضيا يشتم أصحاب محمد ﷺ … وقد حمل عليه يحيى بن معين حملًا شديدًا وأمر بتركه\"، وضعفه الذهبي، وقال ابن حجر: \"رافضي ضعيف\".\nالتاريخ لابن معين (٢/ ٦٧)، الضعفاء والمتروكين للنسائي (ص: ٦٧)، المجروحين لابن حبّان (١/ ٢٠٤ - ٢٠٥)، الكامل لابن عدي (٢/ ٨٦ - ٨٧) الكاشف (١/ ١١٣)، تقريب التهذيب (ص: ١٨١).\n(^٤) الزهري هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧١١٠) فهو مختصر منه.\nفائدة: في هذه الرواية تليد بن سليمان وهو رافضي ضعيف، ولعل أبا عوانة أوردها إذ هي من رواية رافضي مؤيدةً لرواية أهل السنة والجماعة في هذا الحديث.","vol":"14","page":293},{"text":"٧١٢١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك (^١)، عن ابن شهاب، عن عروة، عن عائشة: أنّ أزواج النبي ﷺ حين توفي رسول الله ﷺ أردن أن يبعثن عثمان بن عفّان إلى أبي بكر الصديق يسألنه ميراثهنّ من رسول الله ﷺ، فقالت لهنّ عائشة: أليس قد قال رسول الله ﷺ \"لا نُورَث، ما تركنا صدقةٌ\" (^٢) (^٣).\n_________\n(^١) مالك هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ: \"لا نورث، ما تركناه صدقة\" - ح (٥١)، ٣/ ١٣٧٩).\nوأخرجه البخاري (كتاب الفرائض -باب قول النبي ﷺ: \"لا نورث، ما تركنا صدقة\" - ح (٦٧٣٠)، (١٢/ ٨ فتح).\n(^٣) نهاية (ل ٥/ ٢٠٦/ ب).","vol":"14","page":295},{"text":"٧١٢٢ - حدثنا محمد بن عبد الملك الواسطي، وأبو داود الحرّاني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب ح،\nحدثنا محمد بن النعمان بن بشير، وأبو إسماعيل الترمذي، قالا: حدثنا عبد العزيز الأويسي، قال: حدثنا إبراهيم بن سعد (^٢)، عن صالح، عن ابن شهاب، قال: حدثني عروة بن الزبير، عن (^٣) عائشة زوج النبي ﷺ\n⦗٢٩٦⦘ أخبرته أنّ فاطمة بنت رسول الله ﷺ سألت أبا بكر بعد وفاة رسول الله ﷺ أنْ يقسم لها ميراثها مما ترك رسول الله ﷺ مما أفاء الله عليه، فقال لها أبو بكر: إنّ رسول الله ﷺ قال: \"لا نورث، ما تركنا صدقةٌ\" قال: وعاشت بعد وفاة رسول الله ﷺ ستة أشهر، قال: وكانت فاطمة تسأل أبا بكر نصيبها مما ترك رسول الله ﷺ من خيبر وفدك وصدقته بالمدينة، فأبى أبو بكر عليها ذلك، وقال: لست تاركًا شيئًا كان رسول الله ﷺ يعمل به إلّا عملت به، إنّي أخشى إنْ تركت شيئًا من أمره أنْ أزيغ.\nفأَمّا صدقته بالمدينة، فدفعها عمر إلى عليّ والعبّاس فغلبه عليها عليّ، وأَمّا خيبر وفدك فأمسكهما عمر، وقال: هما صدقة رسول الله ﷺ كانتا لحقوقه التي تعروه (^٤) ونوائبه (^٥)، وأمرهما إلى من ولي الأمر، قال: فهما على ذلك اليوم (^٦).\n_________\n(^١) يعقوب بن إبراهيم هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) إبراهيم بن سعد هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٣) في (ل): (أنّ).\n(^٤) أي: تغشاه وتنتابه. المجموع المغيث للأصفهاني (٢/ ٤٣٦).\n(^٥) جمع نائبة، وهو ما ينوب الإنسان: أي ينزل به من المهمات والحوادث. النهاية (٥/ ١٢٣).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركناه فهو صدقة\" - ح (٥٤)، ٣/ ١٣٨١ - ١٣٨٢). والبخاري: (كتاب فرض الخمس- باب فرض الخمس- ح (٣٠٩٢، ٣٠٩٣)، (٦/ ٢٢٧ فتح).","vol":"14","page":295},{"text":"٧١٢٣ - حدثنا ابن عُزَيز [الأيلي] (^١)، قال: حدثنا سلامة بن روح،\n⦗٢٩٧⦘ عن عُقيل، قال: قال ابن شهاب (^٢) (^٣) فحدثت ذلك -يعني حديث مالك بن أوس، عن عمر- عروةَ (^٤) بن الزبير قال: صدق مالك بن أوس، أنا سمعت عائشة زوج النبي ﷺ تقول (^٥): أرسل أزواج رسول الله ﷺ عثمان بن عفّان إلى أبي بكر يسألنه ميراثهن ممّا أفاء الله على رسوله حتى كنت أنا -تعني نفسها- أردهنّ عن ذلك، فقلت لهنّ: ألا تتقين الله! ألم تعلمن أنّ رسول الله ﷺ كان يقول: \"لا نورث -يريد بذلك نفسه- ما تركنا صدقة، إنّما يأكل [آل] (^٦) محمد هذا المال\"، فانتهى أزواج النبي ﷺ إلى ما أخبرتهنّ (^٧).\n_________\n(^١) من: (ل) وابن عزيز هو: محمد بن عزيز بن عبد الله بن زياد الأيلي.\n(^٢) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ٢٠٧ / أ).\n(^٤) في (ك): (عن عروة …)، والصواب بحذف (عن) كما في (ل).\n(^٥) في: (ك) (يقول) والتصويب من: (ل).\n(^٦) من: (ل).\n(^٧) انظر الحديث رقم (٧١٢١).","vol":"14","page":296},{"text":"٧١٢٤ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق ح،\nوحدثنا محمد بن علي الصنعاني (^٢)، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر ح،\n⦗٢٩٨⦘ وحدثنا الدّبري، عن عبد الرزاق (^٣)، عن معمر، عن الزهري، عن عروة، عن عائشة، أنّ فاطمةَ والعبّاس، أتيا أبا بكر يلتمسان ميراثهما من رسول الله ﷺ، وهما حينئذ يطلبان أرضه من فدك، وسهمه من خيبر، فقال لهما أبو بكر: إنّي سمعت رسول الله ﷺ يقول: \"لا نورث، ما تركنا صدقةٌ، إنّما يأكل آل محمد من (^٤) هذا المال\" وإنّي والله لا أدع أمرًا رأيت رسول الله ﷺ يصنعه فيه إلّا صنعته!. قال: فهجرته فاطمة، فلم تكلمه في ذلك حتى ماتت، فدفنها عليّ ليلًا ولم يُؤْذِن بها أبا بكر، قالت عائشة: وكان لعليّ من النّاس وجهٌ حياةَ فاطمة، فلمّا توفيت فاطمة انصرفت وجوه النّاس عن علي، فمكثت فاطمة ستة أشهر بعد النبي ﷺ (^٥) ثمّ توفيت.\nقال رجل للزهري: فلم يبايعه عليٌّ ستة أشهر، قال: ولا أحد من بني هاشم حتى بايعه عليٌّ، فلمّا رأى عليٌّ انصراف وجوه النّاس عنه ضرع إلى مصالحة أبي بكر، فأرسل عليٌّ إلى أبي بكر أنْ ائتنا ولا تأتنا معك بأحد (^٦)، وكره أن يأتيه عمر لما علم من شدته، فقال عمر:\n⦗٢٩٩⦘ لا تأتيهم وحدك! فقال أبو بكر: والله لآتينهم [وحدي] (^٧) وما عسى أن يصنعوا بي، فانطلق أبو بكر؛ فدخل على عليّ؛ وقد جمع بني هاشم عنده، فقام عليٌّ فحمدَ الله وأثنى عليه بما هو أهله، ثمّ قال: أمّا بعد، فإنّه لم يمنعنا أنْ نبايعك يا أبا بكر إنكارًا لفضيلتك ولا نفاسةً عليك لخير ساقه الله إليك، ولكنْ كنّا نرى أنّ لنَا في هذا الأمر حقًّا، فاستبددتم به علينا، قال: لمّ ذكر قرابتهم من رسول الله -صلى الله عليه [وسلم] (^٨) - وحقَّهم، فلم يزل عليٌّ يذكر ذلك حتى بكى أبو بكر، فلمّا سكت عليّ تشهد أبو بكر فحمد الله وأثنى عليه بما هو أهله، ثمّ قال: أنها بعد: فوالله لقرابة رسول الله ﷺ أحبّ إليّ أنْ أصلَ من قرابتي، وإنّي والله ما ألوت في هذه الأموال التي كانت بيني وبينكم على الخير، ولكنّي سمعت رسول الله ﷺ يقول: \"لا نُورث، ما تركنا صدقةٌ، إنّما يأكل آل محمد من (^٩) هذا المال\"، وإنّي والله لا أدع أمرًا رأيتُ رسول الله ﷺ يصنعه فيه (^١٠) إلا صنعته إنْ شاء الله!، قال عليّ: موعدك العشيّةَ للبيعة، فلمّا صلّى أبو بكر الظهر أقبل على النّاس بوجهه ثمّ عذَر عليًّا ببعض ما اعتذر به، ثمّ قام عليّ\n⦗٣٠٠⦘ فعظَّمَ من حقِّ أبي بكرٍ وذكر من فضيلته وسابقته، ثمّ مضى إلى أبي بكرٍ فبايعه، فأقبل النّاس إلى عليّ فقالوا: أصبت وأحسنت، قالت عائشة: فكان النّاس قريبًا إلى علي حين راجع الأمر [والمعروف] (^١١)، -وقال أحدهما: قارب الأمر والمعروف- (^١٢).\n_________\n(^١) الذهلي.\n(^٢) هو: أبو عبد الله محمد بن علي بن سفيان الصنعاني النجار.\n(^٣) عبد الرزاق هو موضع الالتقاء مع مسلم. في الأسانيد الثلاثة.\n(^٤) في (ل): (في هذا المال).\n(^٥) نهاية (ل ٥/ ٢٠٧ / ب).\n(^٦) في (ل): (ولا يأتنا معك أحدٌ).\n(^٧) من: (ل).\n(^٨) من: (ل).\n(^٩) في (ل): (ق).\n(^١٠) نهاية (ل ٥/ ٢٠٨ / أ).\n(^١١) من: (ل).\n(^١٢) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركنا فهو صدقة\" - ح (٥٣)، (٣/ ١٣٨١).\nوساق طرفا منه ثمّ قال: بمثل معنى حديث عُقيل عن الزهري …\nوأخرجه البخاري: (كتاب الفرائض، باب قول النبي ﷺ \"لا نورث ما تركنا صدقة\" - (٦٧٢٥، ٦٧٢٦)، (١٢/ ٧) فتح)؛ مختصرًا.\nمن فوائد الاستخراج: الإتيان بمتن رواية عبد الرزاق عن معمر، والتي أشار مسلم إلى طرف منها، ثمّ أحال على رواية عُقيل عن الزهري.","vol":"14","page":297},{"text":"٧١٢٥ - حدثنا محمد بن عبد الله بن عبد الحكم المصري، قال: حدثنا سعيد بن أبي مريم، حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق (^٢)، بإسناده بطوله (^٣).\nقال أبو عوانة: رأيت محمد بن يحيى في المنّام كأنّه بالري في كرم مع أبي زرعة، فذكرت هذا الحديث الذي حدثنا به ابن عبد الحكم، عن ابن أبي\n⦗٣٠١⦘ مريم عنه فقال: نعم، حدثناه عبد الرزاق، ولم أسوقه له.\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٢٤).","vol":"14","page":300},{"text":"٧١٢٦ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا أبو صالح (^١)، قال: حدثني الليث (^٢)، قال: حدثني عُقيل، عن ابن شهاب بإسناده بطوله إلّا بعض الأحرف فإنهما اختلفا فيه (^٣).\n_________\n(^١) عبد الله بن صالح الجهني، كاتب الليث.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركنا فهو صدقة\" - ح (٥٢) ٣/ ١٣٨٠ - ١٣٨١)، والبخاري: (كتاب المغازي -باب غزوة خيبر- ح (٤٢٤٠ - ٤٢٤١)، (٧/ ٥٦٤ فتح).","vol":"14","page":301},{"text":"٧١٢٧ - حدثنا محمد بن عوف الحمصي، قال: حدثنا عثمان بن سعيد بن كثير بن دينار (^١)، وبشر بن شعيب، -قال عثمان-: حدثنا شعيب بن أبي حمزة عن الزهريّ (^٢)، عن عروة، أنّ عائشة أخبرته أنّ فاطمة ابنة رسول الله ﷺ أرسلت إلى أبي بكر تسأله ميراثها من رسول الله ﷺ فيما أفاء الله على رسوله، وفاطمة [حينئذ] (^٣) تطلب صدقة رسول الله ﷺ التي بالمدينة (^٤) وفدك وما بقي من خمس خيبر، قالت عائشة: فقال أبو بكر: إنّ النبي ﷺ قال: \"لا نُوْرث، ما تركنا\n⦗٣٠٢⦘ صدقة إنّما ياكل آل محمد من هذا المال\" -يعني مال الله- ليس لهم أن يزيدوا على المأكل، وإنّي والله لا أغير شيئا من صدقات النبي ﷺ عن حالها التي كانت عليها في عهد النبي ﷺ ولأَعْمَلنّ فيها بما عمل فيها النبي ﷺ، فأبى أبو بكر أنْ يدفَعَ إلى فاطمة منها شيئًا (^٥).\n_________\n(^١) القرشي مولاهم أبو عمرو الحمصي.\n(^٢) الزهريّ هو موضع الالتقاء مع مسلم.\n(^٣) من: (ل).\n(^٤) نهاية (ل ٥/ ٢٠٨ / ب).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركنا فهو صدقة\" ح (٥٢)، ٣/ ١٣٨٠ - ١٣٨١). مطولًا. وأخرجه البخاري: (كتاب فضائل الصحابة -باب مناقب قرابة رسول الله ﷺ … - ح (٣٧١١، ٣٧١٢)، (٧/ ٩٧ فتح).","vol":"14","page":301},{"text":"٧١٢٨ - حدثنا أبو أميّة، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب بإسناده مثله (^١).\n_________\n(^١) انظر الحديث السابق رقم (٧١٢٧).","vol":"14","page":302},{"text":"٧١٢٩ - حدثنا محمد بن كثير الحراني، قال: حدثنا محمد بن موسى بن أعين (^١)، قال: حدثني أبي (^٢)، عن إسحاق بن راشد (^٣)، عن الزهري (^٤)، قال: حدثني عروة بن الزبير، أنّ عائشة أخبرته -بنحوه- (^٥).\n_________\n(^١) الجزري، أبو يحيى الحرّاني.\n(^٢) هو: موسى بن أعين الجزري، أبو سعيد الحرّاني.\n(^٣) الجزري أبو سليمان الحرّاني.\n(^٤) الزهري هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧١٢٧).","vol":"14","page":302},{"text":"٧١٣٠ - حدثنا يونس [بن عبد الأعلى] (^١) قال: أخبرنا ابن وهب، أن مالكًا (^٢) حدَّثه، عن أبي الزناد، عن الأعرج، عن أبي هريرة، أنّ النبي -صلى الله عليه [وسلم] (^٣) - قال: \"لا يقتسم ورثتي دينارًا ولا درهمًا، ما تركت بعد نفقة نسائي ومؤنة عاملي (^٤) فهو صدقةٌ\" (^٥).\n_________\n(^١) من: (ل).\n(^٢) مالك بن أنس هو موضع الالتقاء مع مسلم.\n(^٣) من: (ل).\n(^٤) \"مؤنة عاملي\" المؤونة: القوت، واختلف في المراد بقوله \"عاملي\" فقيل: الخليفة بعده - قال ابن حجر: وهذا هو المعتمد.\nوقيل المراد بعامله خادمه، وقيل العامل على الصدقة، وقيل العامل فيها كالأجير.\nانظر: فتح الباري (٦/ ٢٤١)، لسان العرب (١٣/ ٣٩٦) مادة: مأن.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركنا فهو صدقة\" - ح (٥٥)، ٣/ ١٣٨٢). وأخرجه البخاري: (كتاب فرض الخمس -باب نفقة نساء النبي ﷺ بعد وفاته- ح (٣٠٩٦)، (٦/ ٢١٤ فتح).\nوليس فيهما \"ولا درهما\".","vol":"14","page":303},{"text":"٧١٣١ - حدثنا السلمي، قال: حدثنا عبد الرزاق، قال: حدثنا سفيان (^١)، عن ابن ذكوان، عن عبد الرحمن، عن أبي هريرة قال: قال النبي ﷺ: \"لا يقتسم\" فذكر مثله (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ: \"لا نورث ما تركنا فهو صدقة\" - ح (٥٥)، ٣/ ١٣٨٣). وأخرجه البخاري أيضا -كما تقدم في الحديث رقم =\n⦗٣٠٤⦘ = (٧١٣٠) -.\nمن فوائد الاستخراج: تسمية أبي الزناد بابن ذكوان وهو عبد الله بن ذكوان، وتسمية الأعرج بعبد الرحمن وهو ابن هرمز.","vol":"14","page":303},{"text":"٧١٣٢ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث عن ابن عجلان ح،\nوحدثنا عيسى بن أحمد، قال: حدثنا شبابة (^١)، قال: حدثنا ورقاء (^٢)، [كلاهما] (^٣) عن أبي الزناد (^٤)، عن الأعرج، عن أبي هريرة (^٥) بمثله (^٦).\n_________\n(^١) ابن سوّار الفزاري مولاهم أبو عمرو المدائني.\nوشبابة: بفتح الشين المعجمة وباء معجمة بواحدة. الإكمال لابن ماكولا (٥/ ١٢).\n(^٢) ابن عمر بن كُلَيب اليشكري، أبو بشر الكوفي.\n(^٣) في (ك): (كليهما)، والتصويب من: (ل).\n(^٤) أبو الزناد هو موضع الالتقاء مع مسلم.\n(^٥) في (ل): (عن الأعرج -بإسناده مثله).\n(^٦) انظر الحديث رقم (٧١٣٠).","vol":"14","page":304},{"text":"٧١٣٣ - حدثنا سعيد بن مسعود، وأبو أميّة، قالا: حدثنا زكريا بن عدي (^١)، قال: أخبرنا ابن المبارك (^٢)، عن يونس بن يزيد، عن الزهري، عن الأعرج، عن أبي هريرة عن النبي ﷺ قال: \"لا نورَث، ما تركنا صدقةٌ\" (^٣).\n_________\n(^١) زكريا بن عدي هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠٩ / أ).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب قول النبي ﷺ \"لا نورث ما تركنا فهو =\n⦗٣٠٥⦘ = صدقة\" - ح (٥٦)، ٣/ ١٣٨٣).\nمن فوائد الاستخراج: تعيين يونس وأنه ابن يزيد.","vol":"14","page":304},{"text":"<span data-type='title' id=toc-1029>[باب] (^١) بيان قسم الفرس والرجل من النفل</span>\n_________\n(^١) من: (ل).","vol":"14","page":305},{"text":"٧١٣٤ - حدثنا أحمد بن عبد الحميد الحارثي، وأبو الأزهر، قالا: حدثنا أبو أسامة، عن عبيد الله بن عمر (^١)، عن نافع، عن ابن عمر، أنّ رسول الله ﷺ أسهم للفرس سهمين ولصاحبه سهما (^٢).\n_________\n(^١) عبيد الله بن عمر هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب كيفية قسمة الغنائم بين الحاضرين- ح (٥٧)، ٣/ ١٣٨٣)، ولفظه: \"أنّ رسول الله ﷺ قسم في النفل: للفرس سهمين، وللرجل سهما\".\nوأخرجه البخاري: (كتاب الجهاد والسير -باب سهام الفرس- ح (٢٨٦٣)، (٦/ ٧٩ فتح)، بلفظ المصنف.","vol":"14","page":305},{"text":"٧١٣٥ - حدثنا موسى بن إسحاق القوّاس، قال: حدثنا عبد الله بن نمير (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر: أنّ النبي ﷺ قسم للفرس سهمين وللرجل سهمًا (^٢).\n_________\n(^١) عبد الله بن نمير هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧١٣٤).\nمن فوائد الاستخراج: الإتيان بمتن رواية ابن نمير، والتي اكتفى مسلم بذكر إسنادها، ثمّ أحال على رواية سليم بن أخضر عن عبيد الله.","vol":"14","page":305},{"text":"٧١٣٦ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو معاوية (^١)، قال: حدثنا [عبيد الله] (^٢) بن عمر، عن نافع، عن ابن عمر، أنّ النبي ﷺ أسهم لرجل ولفرسه ثلاثة أسهم: سهمًا له، وسهمين لفرسه (^٣).\n_________\n(^١) هو: محمد بن خازم التميمي مولاهم، أبو معاوية الضرير الكوفي.\n(^٢) وقع في (ك): (عبد الله) مكبرًا، والتصويب من (ل)، وإتحاف المهرة (٩/ ٢٢١) ح (١٠٩٤١)، ومن مسند أحمد (٢/ ٥٩)، وسنن أبي داود (٣/ ١٧٢) ح (٢٧٣٣)، وهو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٣٤)، إلّا أنّ البخاري ومسلمًا لم يخرجاه بهذا اللفظ.\nوقد أخرجه بهذا اللفظ أحمد في مسنده (٢/ ٢) ومن طريقه أبو داود في السنن (٣/ ١٧٢ - ١٧٣)، ح (٢٧٣٣).\nوأخرجه ابن ماجه (٢/ ٩٥٢) ح (٢٨٥٤)، والدارمي (٢/ ٢٩٧) ح (٢٤٧٣) بنحوه.\nوأخرجه ابن الجارود (٣/ ٣٤٠) ح (١٠٨٤) -غوث المكدود- والدارقطني (٤/ ١٠٢)، والبيهقي (٦/ ٣٢٥، ٩/ ٥١).\nكلهم من طريق أبي معاوية به.\nوقد أخرجه البخاري في (كتاب المغازي -باب غزوة خيبر- ح (٤٢٢٨)، (٧/ ٥٥٣ فتح) عن الحسن بن إسحاق، عن محمد بن سابق، عن زائدة، عن عبيد الله بإسناده، بلفظ: \"قسم رسول الله ﷺ يوم خيبر للفرس سهمين، وللراجل سهما\" قال: فسره نافع فقال: \"إذا كان مع الرجل فرس فله ثلاثة أسهم، فإن لم يكن له فرس فله سهم\".\nقال ابن حجر: والقائل \"قال فسّره نافع\" هو: عبيد الله بن عمر العمري الراوي عنه، =\n⦗٣٠٧⦘ = وهو موصول بالإسناد المذكور إليه.","vol":"14","page":306},{"text":"<span data-type='title' id=toc-1030>باب [بيان] (^١) إباحة قتل الأسارى (^٢) المشركين، وترد قبول الفدية منهم، والإثخانُ فيهم إلي خيف غائلتهم (^٣)، والخبر المبيح للإمام الإطلاقَ عن من لا يخافه.</span>\n_________\n(^١) من: (ل).\n(^٢) في (ل): (أسارى).\n(^٣) أي: شرهم. انظر: لسان العرب (١١/ ٥١٢)، مادة: غيل.","vol":"14","page":307},{"text":"٧١٣٧ - حدثنا إبراهيم بن مرزوق، وبكّار بن قتيبة، وأحمد بن يحيى السابري، قالوا: حدثنا عمر بن يونس بن القاسم اليمامي (^١)، قال: حدثنا عكرمة بن عمّار، قال: حدثنا أبو زميل، قال حدثني عبد الله بن عبّاس، قال: حدثني عمر بن الخطاب قال: لما كان يوم بدر نظر رسول الله ﷺ (^٢) إلى المشركين وهم ألف، وأصحابه ثلاثمائة وبضعة عشر رجلًا، قال: فاستقبل نبي الله -صلى الله عليه [وسلم] (^٣) - القبلة (^٤)، ثمّ مَدّ يديه فجعل يهتف بربه: \"اللهم أنجز لي ما وعدتني، اللهم آتني ما وعدتني، اللهم إنْ تهلك هذه العصابة من أهل الإسلام\n⦗٣٠٨⦘ لا تعبد في الأرض أبدًا\"، فما زال يهتف بربه مادًّا يديه مستقبل القبلة حتى سقط رداؤه عن منكبيه، فأتاه أبو بكر فأخذ رداءه فألقاه على منكبيه، ثمّ التزمه من ورائه، فقال: يا نبيّ الله كذاك (^٥) مناشدتك ربك؟ إنّه سينجز لك ما وعدك، فأنزل الله ﷿: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ﴾ (^٦) فأمدّه الله بالملائكة.\nقال أبو زميل: فحدثني ابنُ عبّاس قال: بينما رجل من المسلمين يومئذ في إثر رجل من المشركين أمامه إذ سمع ضربةً بالسوط كصوت فارسٍ يقول أقدم حَيْزُوم (^٧) إذ نظر إلى المشرك أمامه فخرَّ مستلقيا، فنظر إليه؛ فإذا هو قد خُطم (^٨) على أنفه وشُقّ وجهه كضربة بالسوط\n⦗٣٠٩⦘ فاخْضَرَّ ذاك أجمع، فأتى الأنصاري فحدث ذاك رسول الله -صلى الله عليه [وسلم] (^٩) - فقال: صدقت ذلك من مدد من السماء الثالثة، فقتلوا يومئذ سبعين وأسروا سبعين.\nقال أبو زميل: حدثني ابن عبّاس قال: فلمّا أسروا الأسارى شاور رسول الله ﷺ (^١٠) أبا بكر وعمر (^١١)، \"ما ترون في هؤلاء الأسارى؟ \" قال أبو بكر يا نبي الله! هم بنو العمّ والعشيرة أرى أنْ تأخذ منهم فدية؛ فتكون لنا قوة على الكفار، فعسى الله أنْ يهديهم إلى الإسلام، فقال رسول الله ﷺ: ما ترى يا ابن الخطاب؟ قلت: لا والله! ما أرى الذي رأى أبو بكر، ولكنّي أرى أنْ تمكنّا منهم فنضرب أعناقهم تمكنّي من فلان -نسيبًا لعمر- فأضرب عنقه، وتُمَكّن حمزة من فلان -أخًا له- ليضرب عنقه، وتمَكّنَ عليًّا من عَقيل، فيضرب عنقه، فإنّ هؤلاء أئمة الكفر وصناديدها (^١٢) وقادتها، فهوى (^١٣) رسول الله ﷺ ما قال أبو بكر ولم يهو ما قلت، فلمّا كان من الغد\n⦗٣١٠⦘ جئت إلى رسول الله ﷺ وأبي بكر قاعدَيْن يبكيان، فقلت: يا رسول الله من أي شيء تبكي أنت وصاحبك، فإن وجدت بكاءً بكيت، وإنْ لم أجد بكاء تباكيت لبكائكما، فقال رسول الله ﷺ: \"أبكي للذي عرض علي أصحابك من أخذهم الفداء، لقد عُرض عليّ عذابكم أدنى من هذه الشجرة\" شجرةٍ قريبة من نبي الله ﷺ فأنزل الله ﷿: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ في الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ (٦٧) لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ (٦٨) فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا﴾ (^١٤) / (^١٥) فأحلّ الله الغنيمة لهم (^١٦).\nحديثهما واحد.\n_________\n(^١) عمر بن يونس هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٠٩ /ب).\n(^٣) من: (ل).\n(^٤) (القبلة) ليست في (ل).\n(^٥) أي: حسبك.\nالنهاية (٤/ ١٦١).\nقال النووي في شرح صحيح مسلم (١٢/ ٨٥): \"وقع لجماهير رواة مسلم كذاك بالذال ولبعضهم: \"كفاك\" بالفاء، وفي رواية البخاري: \"حسبلث مناشدتك ربك وكلٌ بمنعى\". اهـ.\n(^٦) سورة الأنفال آية (٩).\n(^٧) اسم فرس من خيل الملائكة. لسان العرب (١٢/ ١٣٣)، مادة: حزم.\nوفي المجموع المغيث للأصفهاني (١/ ٤٤٢) والنهاية (١/ ٤٦٧): حيزوم: اسم فرس جبريل ﵇.\n(^٨) أي: أُصيب على أنفه، فجعل فيه أثرًا مثل أثر الخطام، وهو الحبل الذي يقاد به البعير. =\n⦗٣٠٩⦘ = انظر: النهاية (٢/ ٥٠).\n(^٩) من: (ل).\n(^١٠) نهاية (ل ٥/ ٢١٠/ أ).\n(^١١) في (ل): (شاور رسول الله ﷺ أبا بكر وعمر وعليًّا ﵃).\n(^١٢) أشرافها وعظماؤها ورؤساؤها، جمع صنديد. انظر: النهاية (٣/ ٥٥).\n(^١٣) أي: أحب. انظر: النهاية (٥/ ٢٨٥).\n(^١٤) سورة الأنفال الآية (٦٧ - ٦٩).\n(^١٥) نهاية (ل ٥/ ٢١٠ /ب).\n(^١٦) أخرجه مسلم: (كتاب الجهاد والسير -باب الإمداد بالملائكة في غزوة بدر، وإباحة الغنائم- ح (٥٨)، (٣/ ١٣٨٣ - ١٣٨٥).\nمن فوائد الاستخراج: إتمام اسم عمر بن يونس بذكر جده القاسم.","vol":"14","page":307},{"text":"٧١٣٨ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عاصم بن علي، قال: حدثنا عكرمة بن عمار (^٢) قال: حدثني أبو زميل، قال: حدثني عبد الله بن عباس، قال: حدثني عمر بن الخطاب، قال: لما كان يوم بدر نظر\n⦗٣١١⦘ رسول الله ﷺ إلى أصحابه وهم ثلاثمائة ونيّف، ثمّ نظر إلى المشركين فإذا هم ألف أو زيادة، فاستقبل النبي ﷺ القبلة، ثمّ مدّ يديه وعليه رداؤُه وإزارُه ثمّ قال: اللهم آتني ما وعدتني، -فذكر مثله- وقال فيه أيضا: فما زال يدعو ويستغيث، وقال فيه أيضًا ﴿أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ (٩) وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى﴾ إلى آخر الآية (^٣)، فلمّا التقوا وهزم الله المشركين، فقتل منهم سبعين رجلًا -وزاد في آخر الحديث- فلمّا كان في العام المقبل في أحد عوقبوا بما صنعوا، قُتل من أصحاب النبي ﷺ سبعون (^٤) كسرت رباعيته، وهشمت البيضة (^٥) على رأسه، وسال الدم على وجهه، وفرّ أصحاب النبي ﷺ، وصعدوا إلى الجبل فأنزل الله هذه الآية: ﴿أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا﴾ إلى ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ (^٦) ونزلت ﴿إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَى أَحَدٍ﴾ إلى قوله ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ\n⦗٣١٢⦘ أَمَنَةً﴾ (^٧) (^٨) (^٩).\n_________\n(^١) الذهلي.\n(^٢) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٣) سورة الأنفال (٩ - ١٠).\nووقع في (ك) و(ل) خطأً \" … إلّا بشرى لكم\" وتمام الآية: ﴿وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾.\n(^٤) في: (ك)، زاد (وأسر سبعون)، وليست في: ل، وهو الصواب كما في مسند أحمد، ومصنف ابن أبي شيبة.\n(^٥) أي: الخوذة. النهاية (١/ ١٧٢).\n(^٦) سورة آل عمران آية (١٦٥).\n(^٧) سورة آل عمران آية (١٥٣ - ١٥٤).\n(^٨) انظر الحديث رقم (٧١٣٧). إلّا أنّ مسلمًا لم يخرج الزيادة في قوله \"وزاد في آخر الحديث: فلمّا كان العام المقبل … إلخ\".\nوقد أخرج الحديث بزيادته أحمد في مسنده (١/ ٣٠ - ٣١)، وابن أبي شيبة في مصنفه (١٤/ ٣٦٥ - ٣٦٧) ح (١٨٥٣١)، كلاهما: عن قراد أبي نوح عن عكرمة به- وهذا إسناد صحيح، قراد اسمه عبد الرحمن بن غزوان ثقة.\nوكذا إسناد أبي عوانة كان كان فيه عاصم بن علي، وقد تُكُلِّم فيه، إلّا أنّ عبد الرحمن بن غزوان قد تابعه عليه.\n(^٩) نهاية (ل ٥/ ٢١١ /أ).","vol":"14","page":310},{"text":"٧١٣٩ - حدثنا السلمي، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمّار (^١)، قال: حدثني أبو زميل، عن ابن عبّاس، عن عمر بن الخطاب قال: لمّا نظر رسول الله ﷺ إلى المشركين يوم بدر -فذكرَ الحديث- إلى قوله ﴿أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ﴾ (^٢) (^٣).\n_________\n(^١) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٢) سورة الأنفال آية (٩).\n(^٣) انظر الحديث رقم (٧١٣٧).","vol":"14","page":312},{"text":"٧١٤٠ - حدثنا عبّاس الدوري، قال: حدثنا قُرَاد أبو نوح، قال: حدثنا عكرمة بن عمّار (^١)، قال: حدثنا سماك أبو زميل، قال: حدثني\n⦗٣١٣⦘ ابن عبّاس، قال: حدثني عمر بمثله بتمامه إلى قوله: ﴿قَدْ أَصَبْتُمْ مِثْلَيْهَا ....﴾ إلى ﴿كُلِّ شَيْءٍ قَدِيرٌ﴾ (^٢) (^٣).\n_________\n(^١) عكرمة بن عمّار هو موضع الالتقاء مع مسلم.\n(^٢) سورة آل عمران آية (١٦٥).\n(^٣) انظر الحديث رقم (٧١٣٨).","vol":"14","page":312},{"text":"٧١٤١ - حدثنا يزيد بن سنان البصري، قال: حدثنا أبو بكر الحنفي (^١)، قال: حدثنا عبد الحميد بن جعفر، قال: حدثني سعيد بن أبي سعيد المقبري، أنّه سمع أبا هريرة يقول: بعث رسول الله ﷺ خيلًا له نحو أرض نجدٍ، فجاءوا برجلٍ يقال له ثمامة بن أثال الحنفي (^٢) -سيد أهل اليمامة (^٣) - فربطوه بسارية من سواري المسجد، فخرج عليه رسول الله ﷺ فقال: \"ما عندك يا ثمامة؟ \" فقال: عندي يا محمد خير، إنْ تقتلني تقتل ذا دمٍ (^٤)، وإن تُنْعِم تُنْعم على شاكر، فإن ترد المال\n⦗٣١٤⦘ فسل تعط منه ما شئت! قال: فتركه رسول الله ﷺ؛ حتى كان الغد، ثمّ قال له: \"ما عندك يا ثمامة؟ \"، قال: عندي ما قلت لك، فردّها عليه، فقال رسول الله ﷺ: \"أطلقوا ثمامة! \"، فخرج إلى نخل قريب من المسجد، فخرج (^٥) فاغتسل (^٦)، ثمّ دخل المسجد؛ فقال (^٧): أشهد أن لا إله إلا الله وأنّ محمدًا عبده ورسوله، يا محمد! ما كان على وجه الأرض من وجْهٍ أبغضُ إليّ من وجهك، وقد أصبحت ووجهك أحبُّ الوجوه إليّ، وما كان دين أبغض إليّ من دينك، ولقد أصبح دينك أحبُّ الأديان إليّ، وما كان بلدٌ أبغض إليّ من بلدك، وقد أصبح بلدك أحبَّ البلدان إليّ كلها، وإنّ خيلك أخذتني وأنا أريد العمرة فماذا ترى؟ فسيّره (^٨) رسول الله ﷺ، وأَمره أن يعتمر، فلمّا قدم مكة قالوا: صبوت يا ثمامة؟ قال: لا، والله ما صبوت، ولكنّي أسلمت مع محمدٍ رسول الله ﷺ، والله لا تأتيكم حبة حنطةٍ من اليمامة حتى يأذن فيها رسول الله ﷺ (^٩).\n_________\n(^١) أبو بكر عبد الكبير الحنفي هو موضع الالتقاء مع مسلم.\n(^٢) هو ثمامة بن أثال بن النعمان بن سلمة الحنفي، أبو أمامة اليمامي ﵁ ممن أسلم وثبت على إسلامه لما ارتد أهل اليمامة. انظر: الإصابة (١/ ٢٠٣).\n(^٣) اليمامة: معدودة من نجد، وقاعدتها حَجْر، وتُسمى اليمامة جَوًّا والعَروض -بفتح العين-. انظر: معجم البلدان (٥/ ٥٠٥ - ٥١٠).\n(^٤) قيل معناه: إن تقتل تقتل صاحب دم لدمه موقع يستشفى بقتله قاتله، ويدرك قاتله به ثأره أي: لرئاسته وفضيلته، وحذف لأنّهم يفهمونه في عرفهم، وقال آخرون معناه: تقتل من عليه دم ومطلوب به وهو مستحق عليه، فلا عتب عليك في قتله. شرح صحيح مسلم للنووي (١٢/ ٨٨)، وانظر: النهاية (٢/ ١٣٦).\n(^٥) (فخرج) ليست في (ل).\n(^٦) في (ل): (فاغتسل من الماء).\n(^٧) نهاية (ل ٥/ ٢١١ /ب).\n(^٨) كذا في (ك)، (ل)، وفي رواية الليث -كما سيأتي- \"فبشره\".\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب ربط الأسير وحبسه وجواز المن عليه- ح (٦٠)، (٣/ ١٣٨٧)، وأخرجه البخاري: (كتاب المغازي -باب وفد بني حنيفة، =\n⦗٣١٥⦘ = وحديث ثمامة بن أثال- ح (٤٣٧٢)، (٧/ ٦٨٨ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية أبي بكر الحنفي، والتي ذكر مسلم إسنادها، وطرفًا من متنها، ثمّ أحال على رواية الليث عن سعيد بن أبي سعيد المقبري به، والتي سيأتي ذكرها عند المصنف في الحديث التالي.","vol":"14","page":313},{"text":"٧١٤٢ - حدثنا أبو أميّة، والصغاني، قالا: حدثنا أبو سلمة منصور بن سلمة الخزاعي، قال: حدثنا الليث بن سعد (^١)، عن سعيد بن أبي سعيد أَنّه سمع أبا هريرة يقول: بعث رسول الله ﷺ خيلًا قبل نجدٍ، فجاءت برجل من بني حنيفة (^٢)، يقال له ثمامة بن أثال -سيد أهل اليمامة- فربطوه بسارية من سواري المسجد، فخرج إليه رسول الله ﷺ فقال له: \"ماذا عندك يا ثمامة (^٣)؟ \"، فقال: عندي يا محمد خير، إنْ تقتل تقتل ذا دمٍ، وإن تُنْعم (^٤) تنعم على شاكرٍ، وإن كنت تريد المال فَسَلْ تُعطَ منه ما شئت!، فتركه رسول الله ﷺ حتى كان الغد، ثمّ قال له: \"ما عندك يا ثمامة؟ \" قال: ما قلت لك: إن تنعم تنعم على شاكر،\n⦗٣١٦⦘ وإنْ تقتل تقتل ذا دمٍ، وإنْ كنت تريد المال فسل تعط ما شئت!، فتركه رسول الله ﷺ حتى كان بعد الغد فقال: \"ماذا عندك يا ثمامة؟ \"، فقال: عندي ما قلت لك: إن تنعم تنعم على شاكر، وإن تقتل تقتل ذا دم، وإن كنت تريد المال فسل تعط منه ما شئت! فقال رسول الله ﷺ: \"أطلقوا ثمامة! \"، فانطلق إلى نخلٍ قريب من المسجد، فاغتسل من الماء، ثمّ دخل المسجد، فقال: أشهد أن لا إله إلا الله وأن محمدا رسول الله، والله (^٥) ما كان على وجه (^٦) الأرض وجه أبغض إليّ من وجهك فقد أصبحَ وجهك أحبَّ الوجوه كلها إليّ، والله ما كان دين أبغض إليّ من دينك فأصبح دينُك أحبَّ الدين إليّ، والله ما كان بلد أبغض إليّ من بلدك فأصبح بلدك أحب البلاد إليّ، وإنّ خيلك أخذتني وأنا أريد العمرة فماذا ترى؟ فبَشّره رسول الله ﷺ، وأمره أن يعتمر، فلما قدم مكة قال له رجل بمكة: صبوت؟ فقال: والله ما صبوت، ولكنّي أسلمت مع محمد (^٧) ﷺ، ولا والله ما (^٨) تأتيكم (^٩) من\n⦗٣١٧⦘ اليمامة حبّة حنطة حتى يأذن [لي فيها رسول الله ﷺ] (^١٠) \" (^١١).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٢) بني حنيفة: هي من بكر بن وائل من العدنانية وهم بنو حنيفة بن لحيم بن صعب بن علي بن بكر ابن وائل … وكانت منازل بي حنيفة اليمامة. نهاية الأرب للقلقشندي (صـ: ٢٢٣).\n(^٣) (يا ثمامة) ليست في (ل).\n(^٤) نهاية (ل ٥/ ٢١٢ / أ).\n(^٥) في الرواية السابقة (يا محمد ....) وفي مسلم (يا محمد والله …).\n(^٦) (وجه) ليست في: ل، (م).\n(^٧) في: ل، م: (مع محمد رسول الله).\n(^٨) نهاية (ل ٥/ ٢١٢ /ب).\n(^٩) في: ل، م: (لا تأتيكم).\n(^١٠) كذا في (ل)، (م): وفي الأصل \"حتى يأذن الله لي فيها رسوله ﷺ\".\n(^١١) أخرجه مسلم: (كتاب الجهاد والسير -باب ربط الأسير وحبسه وجواز المنّ عليه- ح (٥٩)، ٣/ ١٣٨٦ - ١٣٨٧)، وأخرجه البخاري أيضا -كما تقدم في الحديث رقم (٧١٤١) -.","vol":"14","page":315},{"text":"٧١٤٣ - حدثنا أبو داود السجزي، قال: حدثنا عيسى بن حماد (^١)، وقتيبة (^٢)، قالا: حدثنا الليث بن سعد -بإسناده مثله- (^٣).\n[ذكر محمد بن المثنى (^٤)، عن محمد بن جهضم (^٥)، عن إسماعيل بن\n⦗٣١٨⦘ جعفر (^٦)، عن عمارة بن غزية، عن سعيد، عن أبي هريرة بمثله (^٧)] (^٨).\n_________\n(^١) ابن مسلم التجيبي أبو موسى الأنصاري، (ت ٢٤٨ هـ).\nوثقه أبو حاتم، والنسائي، والدارقطني، وأبو سعيد بن يونس، وقال: \"وهو آخر من روى عن الليث من الثقات\"، وذكره ابن حبّان في الثقات وقال أبو داود، والنسائي في موضع: \"لا بأس به\"، وقال ابن حجر: \"ثقة\".\nالجرح والتعديل (٦/ ٢٧٤)، الثقات لابن حبّان (٨/ ٤٩٤)، المعجم المشتمل (صـ: ٢١٠)، تهذيب الكمال (٢٢/ ٥٩٨)، تقريب التهذيب (صـ: ٧٦٧).\n(^٢) قتيبة بن سعيد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٤٢).\n(^٤) ابن عبيد العنزي، أبو موسى البصري (ت ٢٥٢ هـ).\nوثقه ابن معين، وابن خراش، وذكره ابن حبّان في الثقات، قال الخطيب: \"كان ثقة ثبتًا، احتج سائر الأئمة بحديثه\"، وقال الذهبي وابن حجر: \"ثقة\"، زاد ابن حجر: \"ثبت\". انظر: الجرح والتعديل (٨/ ٩٥)، الثقات لابن حبّان (٩/ ١١١)، تاريخ بغداد (٣/ ٢٨٣ - ٢٨٦)، الكاشف (٣/ ٨٢)، تقريب التهذيب (صـ: ٨٩٢).\n(^٥) ابن عبد الله الثقفي، أبو جعفر البصري. =\n⦗٣١٨⦘ = قال أبو زرعة: \"صدوق لا بأس به\"، وذكره ابن حبّان في الثقات.\nقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق\".\nالجرح والتعديل (٧/ ٢٢٣)، الثقات لابن حبّان (٩/ ٦١)، الكاشف (٣/ ٢٦)، تقريب التهذيب (صـ: ٨٣٣).\n(^٦) ابن أبي كثير الأنصاري الزرقي مولاهم أبو إسحاق المدني.\n(^٧) إسناده معلّق، وقد أخرجه مسلم -موصولًا- من طرق عن سعيد عن أبي هريرة ﵁، انظر الحديث رقم (٧١٤١) و(٧١٤٢).\n(^٨) من: (ل).","vol":"14","page":317},{"text":"٧١٤٤ - حدثنا محمد بن يحيى (^١)، حدثنا عبد الرزاق، أخبرنا عبيد الله (^٢) وعبد الله (^٣) ابنا عمر، عن سعيد المقبري (^٤)، عن أبي هريرة، أنّ ثمامة الحنفي أُسِر فكان النبي ﷺ يغدو إليه، فيقول: \"ما عندك يا ثمامة؟ \" فيقول: إن تقتل تقتل ذا دم، وإن تَمُنّ تمنّ على شاكرٍ، وإن ترد المال [تعط] (^٥) منه ما شئت، وكان أصحاب محمد (^٦) ﷺ يحبون\n⦗٣١٩⦘ الفداء، ويقولون ما يصنع بقتل هذا!! فمنّ (^٧) عليه النبي ﷺ يوما فأسلم، فحلّه (^٨) [وبعث به] إلى حائط [أبي] (^٩) طلحة، فأمره أن يغتسل، فاغتسل وصلى ركعتين، فقال النبي ﷺ \"لقد حسن إسلام أخيكم\" (^١٠).\n_________\n(^١) الذهلي.\n(^٢) هو: عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب أبو عثمان المدني.\n(^٣) هو: عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب المدني.\n(^٤) سعيد المقبري هو موضع الالتقاء مع مسلم.\n(^٥) في (ك): (يعطا) والتصويب من: (ل)، (م).\n(^٦) في (ل):، (م) (أصحاب النبي).\n(^٧) في: ل، (م) (فمرّ).\n(^٨) في (ل):، (م) (فحمله).\n(^٩) في: (ك) (ابن)، والتصويب من: (ل)، (م)، ومن مصادر تخريج الحديث.\n(^١٠) انظر الحديث رقم (٧١٤١)، إلّا أنّ مسلمًا لم يخرج آخر الحديث من قوله \"وكان أصحاب محمد ﷺ يحبون الفداء … إلخ\".\nوقد أخرجه عبد الرزاق في مصنفه (٦/ ٩ - ١٠) ح (٩٨٣٤) ومن طريقه ابن الجارود مختصرًا (١/ ٢٥) (١٥) -غوث المكدود-، وابن خزيمة (١/ ١٢٥) ح (٢٥٣)، وابن حبّان في صحيحه (٤/ ٤١ - ٤٢) ح (١٢٣٨)، والبيهقي في السنن (١/ ١٧١)، عن عبيد الله وعبد الله به.\nوإسناده صحيح، فإنّ عبد الله وإن كان ضعيفا فقد تابعه عليه أخوه عبيد الله -بالتصغير- وهو ثقة ثبت.\nوقد أخرجه أحمد في مسنده (٢/ ٤٨٣)، عن سريج، عن عبد الله بن عمر -المكبر- بإسناده مختصرًا.","vol":"14","page":318},{"text":"<span data-type='title' id=toc-1031>باب [بيان] (^١) الخبر الموجب إخراج اليهود والنصارى من جزيرة العرب </span>(^٢) (^٣)\n_________\n(^١) من: (ل)، م، وفيهما بعد ترجمة الباب قال: (الترجمة أطول منه).\n(^٢) اختلف في تحديد جزيرة العرب، فقال مالك: جزيرة العرب المدينة، ومكة، واليمامة، واليمن.\nوقال الأصمعي: من أقصى عدن أبْيَن إلى أطراف الشام هذا هو الطول، والعرض من جدّه إلى ريف العراق.\nوقيل: جزيرة العرب على خمسة أقسام: تهامة، والحجاز، ونجد، والعروض، واليمن.\nانظر تفصيل ذلك في: معجم ما استعجم (١/ ٥ - ١٧)، معجم البلدان (٢/ ١٥٩ - ١٦٠).\n(^٣) نهاية (ل ٥/ ٢١٣/أ).","vol":"14","page":320},{"text":"٧١٤٥ - حدثنا أبو يحيى بن أبي مسرة، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا الليث بن سعد (^١)، عن سعيد بن أبي سعيد، عن أبيه (^٢)، عن أبي هريرة، أَنّه قال: بينا نحن في المسجد إذ خرج إلينا رسول الله -صلى الله عليه [وسلم] (^٣) - فقال: \"انطلقوا إلى يهود! \"، فخرجنا معه حتى جئنا بيت المِدْراس (^٤)، فقام رسول الله ﷺ، فقال:\n⦗٣٢١⦘ لهم: \"يا معشر اليهود! أسلموا تسلموا! \"، فقالوا: قد بلَّغت يا محمد! فقال [لهم] (^٥) رسول الله ﷺ: \" [ذلك أريد] (^٦)، أسلموا تسلموا! \"، فقالوا: قد بلَّغت يا محمد! فقال: \"ذلك أريد\"، ثمّ قال لهم الثالثة، فقال: \"اعلموا أنّما الأرض لله ورسوله!، فإني أريد أن أجليكم (^٧) من هذه الأرض، فمن وجد منكم بماله (^٨) ثمنا شيئا فليبعه، وإلّا فاعلموا أن الأرض فلله ورسوله\" (^٩).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٢) من: هامش (ك) وَمن: (ل)، (م).\n(^٣) من: (ل)، (م).\n(^٤) المِدْراس: -على وزن مِفْعال- هو البيت الذي يدرسون فيه. النهاية (٢/ ١١٣).\n(^٥) من: (ل)، (م).\n(^٦) من: (ل)، (م).\n(^٧) أي: أخرجكم.\nانظر: النهاية (١/ ٢٩١).\n(^٨) في (ل):، (م) (لماله)، وفي صحيح مسلم كما هو مثبت.\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب إجلاء اليهود من الحجاز- ح (٦١)، (٣/ ١٣٨٧). وأخرجه البخاري: (كتاب الجزية والموادعة -باب إخراج اليهود من جزيرة العرب- ح (٣١٦٧)، (٦/ ٣١٢ فتح). وبلفظ أتم في: (كتاب الإكراه -باب في بيع المكره ونحوه في الحق وغيره- ح (٦٩٤٤)، (١٢/ ٣٣٢ فتح).\nوعند البخاري ومسلم: \"يا أبا القاسم\" بدل \"محمد\"، كما في رواية أبي عوانة الثانية.\n* من فوائد الاستخراج: تحديد المكان الذي جاءهم فيه النبي ﷺ \"بيت المدراس\" وقد جاء ذلك عند البخاري أيضا.","vol":"14","page":320},{"text":"٧١٤٦ - حدثنا الصغاني، ويزيد بن سنان (^١)، قالا: حدثنا\n⦗٣٢٢⦘ أبو صالح (^٢)، قال: حدثني الليث (^٣) بمثله إلّا أنّه قال: بدل محمد: يا أبا القاسم (^٤).\n_________\n(^١) ابن يزيد القزاز، أبو خالد البصري.\n(^٢) هو: عبد الله بن صالح الجهني، كاتب الليث.\n(^٣) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧١٤٥).","vol":"14","page":321},{"text":"٧١٤٧ - حدثنا يونس بن عبد الأعلى في المغازي، قال: أخبرنا ابن وهب (^١)، قال: حدثني حفص بن ميسرة، عن موسى بن عقبة، عن نافع، عن ابن عمر: أنّ يهود بني النضير، وقريظة (^٢) قتل رجالهم، وقسم نساؤهم وأموالهم وأولادهم بين المسلمين إلّا أنّ بعضهم لحقوا برسول الله ﷺ فأمنهم، وأسلموا، وأجلى رسول الله ﷺ يهود المدينة كلهم من بني قينقاع (^٣) -وهم قوم عبد الله بن سلام-، ويهود بني حارثة، وكل يهودي كان بالمدينة (^٤).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٢) كأن هنا سقطا، ففي الرواية الثانية \"أن يهود بني النضير وقريظة حاربوا رسول الله ﷺ، فأجلى رسول الله ﷺ بني النضير وأقر قريظة، ومنَّ عليهم حتى حاربت قريظة بعد ذلك فقتل رجالهم … إلخ\".\n(^٣) نهاية (ل ٥/ ٢١٣ /ب).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب إجلاء اليهود من الحجاز- ح (٦٢)، ٣/ ١٣٨٨). والبخاري: (كتاب المغازي -باب حديث بني النضير- ح (٤٠٢٨)، (٧/ ٣٨٣ فتح). =\n⦗٣٢٣⦘ = من فوائد الاستخراج: الإتيان بمتن رواية ابن وهب، والتي ذكر مسلم إسنادها ثمّ أحال على رواية ابن جريج عن موسى ابن عقبة وقال: وحديث ابن جريج أكثر وأتم.","vol":"14","page":322},{"text":"٧١٤٨ - ز- حدثنا محمد بن علي (^١) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، عن موسى بن عقبة، عن نافع (^٢)، عن ابن عمر قال: كانت اليهود والنصارى ومن سواهم من الكفار؛ من جاء إلى المدينة منهم سفرًا لا يُقَرّون فوق ثلاثة أيام على عهد عمر، فلا أدري أكان يُفْعَل بهم قبل ذلك أم لا (^٣).\n_________\n(^١) هو: أبو عبد الله محمد بن علي بن سفيان النجار الصنعاني.\n(^٢) مولى عبد الله بن عمر بن الخطّاب أبو عبد الله المدني.\n(^٣) في إسناده محمد بن علي لم أقف فيه على جرح أو تعديل، وابن جريج مدلس وقد عنعن.\nوقد أخرجه عبد الرزاق (٦/ ٥٢) ح (٩٩٧٩) عن ابن جريج وقد عنعن أيضا إلّا أنّه قد تُوبع، تابعه حفص بن ميسرة كما في سنن البيهقي (٩/ ٢٠٨).","vol":"14","page":323},{"text":"٧١٤٩ - حدثنا محمد بن يحيى (^١) ومحمد بن علي النجار، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا ابن جريج، عن موسى بن عقبة، عن نافع، عن ابن عمر: أنّ يهود بني النضير وقريظة حاربوا رسول الله ﷺ فأجلى رسول الله ﷺ بني النضير وأقرّ قريظة، ومنَّ\n⦗٣٢٤⦘ عليهم؛ حتى حاربت قريظة بعد ذلك فقتل رجالهم وقسم نساءَهم وأموالهم وأولادهم بين المسلمين إلّا بعضهم، لحقوا برسول الله ﷺ، فأمنهم وأسلموا، فأجلى رسول الله ﷺ يهود المدينة كلهم من بني قينقاع -وهم قوم عبد الله بن سلّام-، ويهودَ بني حارثة وكل يهودي كان بالمدينة (^٣).\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير، باب إجلاء اليهود من الحجاز- ح (٦٢) -\n(٣/ ١٣٨٨). والبخاري في صحيحه: (كتاب المغازي، باب حديث بني النضير ح (٤٠٢٨)، (٧/ ٣٨٣) فتح.","vol":"14","page":323},{"text":"٧١٥٠ - حدثنا أبو داود الحراني، وعبّاس الدوري، والصغاني، وأبو أميّة، قالوا: حدثنا أبو عاصم (^١)، قال: أخبرنا ابن جريج، قال: أخبرني أبو الزبير (^٢)، أنّه سمع جابر بن عبد الله، قال: حدثني عمر بن الخطاب، قال: قال رسول الله ﷺ: \"لئن عشت لأخرجنّ اليهود والنصارى من جزيرة العرب حتى لا أترك فيها إلّا مسلمًا\" (^٣).\n_________\n(^١) أبو عاصم الضحاك بن مخلد هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢١٤ / أ).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب إخراج اليهود والنصارى من جزيرة العرب - ح (٦٣)، ٣/ ١٣٨٨).\n* من فوائد الاستخراج: سياق لفظ أبي عاصم الضحاك بن مخلد، إذ أنّ مسلمًا ساق لفظ رواية عبد الرزاق عن ابن جريج، وليس فيها: \"لئن عشت … \" وقال \"حتى لا أدع\".\n=\n⦗٣٢٥⦘ = وقد أخرجه من طريق أبي عاصم ولفظه الطحاوي في مشكل الآثار (٧/ ١٨٣).\nوقد تابع أبا عاصم على هذا اللفظ: \"لئن عشت\" سفيان الثوري عن أبي الزبير، كما سيأتي عند المصنف برقم (٧١٥٢).\nوأخرجه من طريق سفيان أيضا: الترمذي (٤/ ١٣٣ - ١٣٤)، ح (١٦٠٦)، والبزار (١/ ٣٤٨)، ح (٢٢٩)، وابن حبّان في صحيحه (٩/ ٦٩) ح (٣٧٥٣)، والحاكم (٤/ ٣٠٥)، ح (٧٧٢٢)، والبيهقي (٩/ ٢٠٧).","vol":"14","page":324},{"text":"٧١٥١ - حدثنا محمد بن علي الصنعاني، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا ابن جريج -بإسناده- مثله \"حتى لا أدع إلّا مسلمًا\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧١٥٠).","vol":"14","page":325},{"text":"٧١٥٢ - حدثنا الصغاني، قال: حدثنا روح بن عبادة (^١)، قال: حدثَنا سفيان الثوري، عن أبي الزبير، عن جابر، أن عمر بن الخطاب، قال: قال رسول الله ﷺ: \"لئن عشت لأخرجنّ اليهود والنصارى من جزيرة العرب حتى لا أترك فيها إلّا مسلمًا\" (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧١٥٠).\n* من فوائد الاستخراج:\n- الإتيان بمتن رواية الثوري، عن أبي الزبير، والتي اكتفى مسلم بذكر إسنادها وأحال على رواية عبد الرزاق عن ابن جريج عن أبي الزبير.\n- وانظر تعليقه فوائد الاستخراج في الحديث رقم (٧١٥٠).","vol":"14","page":325},{"text":"٧١٥٣ - حدثنا محمد بن كثير الحراني، قال: حدثنا عبد الرحمن بن عمرو الحراني، قال: قُرئ على معقل بن عبيد الله (^١) وأنا حاضر، عن أبي الزبير، عن جابر، عن عمر بن الخطاب سمع النبي ﷺ يقول: \"لأخرجنّ اليهود والنصارى من جزيرة العرب\" (^٢).\n[رواه سلمة بن شبيب، عن الحسن بن أعين، عن معقل] (^٣) (^٤).\n_________\n(^١) معقل بن عبيد الله هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧١٥٠).\n* من فوائد الاستخراج: الإتيان بمتن رواية معقل بن عبيد الله عن أبي الزبير، والتي اكتفى مسلم بذكر إسنادها، ثم أحال على رواية عبد الرزاق عن ابن جريج عن أبي الزبير.\n(^٣) من: (ل)، (م).\n(^٤) إسناده معلق، وقد أخرجه مسلم موصولًا قال: حدثني سلمة بن شبيب به (كتاب الجهاد والسير -باب إخراج اليهود والنصارى من جزيرة العرب- ح (٦٣)، (٣/ ١٣٨٨).","vol":"14","page":326},{"text":"<span data-type='title' id=toc-1032>[باب] (^١) بيان الإباحةِ للإمام إذا نَزَلَ [العدو] (^٢) على حكمه أن يردّ فيهم الحكمَ إلى [غيره] (^٣)، فإذا حكم فيهم أمضى الإمام [ذلك] (^٤) فيهم.</span>\n_________\n(^١) من: (ل)، (م).\n(^٢) في (ك) (الإمام) والتصويب من (ل) و(م).\n(^٣) في (ك) (غيرهم) والتصويب من (ل) و(م).\n(^٤) من: (ل)، (م).","vol":"14","page":327},{"text":"٧١٥٤ - حدثنا أبو داود السجزي، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن نمير (^١) (^٢)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة، قالت: أصيب سعد (^٣) يوم الخندق، رماه رجل من قريش يقال له حِبّان بن العَرِقَة (^٤)، رماه في\n⦗٣٢٨⦘ الأكْحَل (^٥)، فضرب (^٦) عليه رسول الله ﷺ خيمة في المسجد يعوده من قريب (^٧).\n_________\n(^١) ابن نمير هو موضع الالتقاء مع مسلم، وقد سقط من: (م) مبتدأ الإسناد إلى نهاية قوله (حدثنا ابن نمير).\n(^٢) نهاية (ل ٥/ ٢١٤ /ب).\n(^٣) هو ابن معاذ الأنصاري، وسيأتي مصرحا به.\n(^٤) وقع في جميع النسخ (حيان)، والتصويب من: هامش (ك) وَمن مصادر ترجمته، وهو: حبّان -بكسر الحاء المهملة، وتشديد الموحدة- ابن العرقة -بفتح العين المهملة، وكسر الراء، ثم قاف، وقيل بفتح- وهو حِبّان بن قيس من بني معيص بن عامر بن لؤي، ويقال: حبّان بن أبي قيس بن علقمة بن عبد مناف.\nانظر: الإكمال لابن ماكولا (٢/ ٣٠٧، ٣١٠ - ٣١١)، فتح الباري (٧/ ٤٧٦).\n(^٥) الأكحل: عرق وسط الذراع، ويقال هو عرق الحياة وفي كل عضو منه شعبة لها اسم على حده، فإذا قطع في اليد لم يرقا الدم أي لم يرتفع.\nانظر: النهاية (٤/ ١٥٤)، لسان العرب (١١/ ٥٨٦)، مادة: كحل.\n(^٦) أي نصب وأقام. انظر: النهاية (٣/ ٨٠).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتال من نقض العهد، وجواز إنزال أهل الحصن على حكم حكم عدل أهل للحكم- ح (٦٥)، (٣/ ١٣٨٩) بأطول منه. وأخرجه البخاري: (كتاب الصلاة، باب الخيمة في المسجد للمرضى وغيرهم- ح (٤٦٣) (١/ ٦٦٣ فتح).\n* من فوائد الاستخراج:\n١ - تعيين هشام وأنه ابن عروة.\n٢ - تسمية قاتل سعد (حبّان بن العرقة) إذ وقع في مسلم (ابن العرقة) غير مسمّى.","vol":"14","page":327},{"text":"٧١٥٥ - حدثنا أحمد بن سهل، قال: حدثنا صالح بن حامد (^١)، عن ابن نمير (^٢)، بمثله وزاد: فلمّا رجع رسول الله ﷺ من الخندق وضع السلاح واغتسل، فأتاه جبريل، وهو ينفض رأسه من الغبار، فقال: قد (^٣) وضعت السلاح، والله ما وضعناها! اخرج إليهم، فقال\n⦗٣٢٩⦘ رسول الله ﷺ: \"فأين؟ \" قال: فأشار إلى [بني] (^٤) قريظة، قال: فأتاهم رسول الله ﷺ، فنزلوا على حكمه، فردّ الحكم فيهم إلى سعد بن معاذ، قال: فإنّي أحكم فيهم أن تقتَّل المقاتلة، وأن تُسبى النساء والذرية، وأن تُقسَّم أموالهم، قال هشام: قال أبي: فأخبرت أنّ رسول الله ﷺ قال: \"لقد حكمت فيهم بحكم الله ﷿\" (^٥).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) ابن نمير هو موضع الالتقاء مع مسلم.\n(^٣) ليست في (ل):، (م).\n(^٤) من: (ل)، م، وهكذا في صحيح البخاري.\n(^٥) انظر الحديث رقم (٧١٥٤).\nوقد أخرجه البخاري -أيضًا- في (كتاب المغازي -باب مرجع النبي ﷺ من الأحزاب ومخرجه إلى بني قريظة ومحاصرته إياهم- ح (٤١٢٢)، (٧/ ٤٧٥ فتح).","vol":"14","page":328},{"text":"٧١٥٦ - حدثنا أحمد بن سهل (^١)، قال: حدثنا صالح بن حامد، قال: حدثنا عبد الله بن نمير (^٢)، عن هشام بن عروة، عن أبيه، عن عائشة، أنّ سعدًا قال: اللهم! إنّك تعلم أنّه ليس أحد أحبَّ إليّ أن أجاهد فيك من قوم كذَّبُوا رسولَكَ وأَخْرَجُوه (^٣)، اللهم فإنّي أظنّ أَنَّكَ قد وضعتَ الحربَ بيننا وبينهم فإنْ كان بقي من حرب قريش من شيء فأَبقني لهم حتى أُجَاهِدْهُم فيك، وإن كنت قد وضعت الحرب فيما بيننا وبينهم فافْجُرْهَا (^٤) واجعلْ موتتي فيها.\n⦗٣٣٠⦘ قال: فانفجرتْ من لَبّتِهِ (^٥) فلم يَرُعْهُمْ (^٦) -ومعه في المسجد خيمةٌ من بني غِفَار (^٧) - إلّا والدَّمُ يسيل إليهم، فقالوا: يا أهل الخيمة، ما هذا الذي يأتينا من قِبَلِكُم؟ فإذا سعدٌ جُرْحُه يغذو (^٨) دمًا فمات منها (^٩).\nرواه مسلم (^١٠)، عن أبي كريب، عن ابن نمير [نحوه] (^١١).\nذكر محمد بن يحيى (^١٢) قال: حدثني إسماعيل بن الخليل (^١٣)، قال: حدثنا\n⦗٣٣١⦘ علي بن مسهر، قال: أخبرني هشام بن عروة -بهذا الإسناد- قالت: رُمي سعد بن معاذ يوم الخندق، فقطع منه الأكحل، رماه ابن العَرَقة، فقال سعد: عرّق الله وجهك في النّار -الحديث بطوله (^١٤) -: فضرب رسول الله ﷺ خيمة في المسجد ليداويه وليعوده من قريب، فلمّا رجع رسول الله ﷺ من الخندق وضع السلاح ثمّ اغتسل، فأتاه جبريل ﵇ قد عصب رأسه الغبار، فقال: قد وضعت السلاح فوالله ما وضعت الملائكة! فاخرج إلى القوم، فقاتلهم، فقال رسول الله ﷺ \"أين؟ \" فأشار بيده إلى بني قريظة، فخرج إليهم، فحاصرهم وسعد في المسجد، فلمّا أن اشتد عليهم الحصار نزلوا على حكم رسول الله ﷺ، قال عروة: فأخبرت أنّ النبي ﷺ ردّ الحكم فيهم إلى سعد، فقال سعد: فإنّي أحكم فيهم أن تقتل مقاتلتهم وتسبى ذريتهم وتقسم أموالهم -وذكر نحوه-، وقال: تلبد الدم (^١٥).\nذكر مسلم (^١٦) عن علي بن الحسين بن سليمان، قال: حدثنا عبدة، عن\n⦗٣٣٢⦘ هشام (^١٧) نحوه، غير أنه قال: فانفجرت من ليلته، فما زال يسيل حتى مات (^١٨)، وزاد في الحديث قال: فذاك حين يقول الشاعر (^١٩):\nألا يا سعد سعد بني معاذ … فما فعلت قريظة والنضير\nلعمرك إن سعد بني معاذ … غداة تحمّلوا لهو الصبور\nتركتم قدركم لا شيء فيها … وقدر القوم حامية تفور (^٢٠)\nوقد قال الكريم أبو حباب (^٢١) … أقيموا قينقاع ولا تسيروا (^٢٢)\nوقد كانوا ببلدتهم ثقالا … كما ثقلت بِمِيطان (^٢٣) الصخور\n_________\n(^١) وقع في (م): (أحمد بن صالح بن حامد، نا عبيد الله بن نمير) وهو تصحيف.\n(^٢) عبد الله بن نمير هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ٢١٥ / أ).\n(^٤) أي: الجراحة. كذا في فتح الباري (٧/ ٤٧٩).\n(^٥) (لبَّته): -بفتح اللام، وتشديد الباء الموحدة- وهي النحر.\nشرح صحيح مسلم للنووي (١٢/ ٩٥)، وانظر: النهاية (٤/ ٢٢٣).\n(^٦) أي لم يفزعهم. انظر: النهاية (٢/ ٢٧٧ - ٢٧٨).\n(^٧) بنو غفار: بطن من جاسم من العماليق، وهم بنو غفار بن جاسم بن عمليق ويقال: عملاق ابن لاوذ بن أرم بن سام بن نوح ﵇. نهاية الأرب للقلقشندي (ص: ١٤٤، ٣٤٨).\n(^٨) أي: يسيل. المجموع المغيث للأصبهاني (٢/ ٥٤٤ - ٥٤٥).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتال من نقض العهد، وجواز إنزال أهل الحصن على حكم حاكم عادل أهل للحكم- ح (٦٧)، ٣/ ١٣٩٠).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٧١٥٥) -.\n(^١٠) في الموضع السابق أيضا.\n(^١١) من: (ل)، وفي (م) \"مثله\".\n(^١٢) الذهلي.\n(^١٣) الخزَّاز أبو عبد الله الكوفي (ت ٢٢٥ هـ)، وثقه مطيّن، وأبو حاتم، وذكره ابن حبان في الثقات. وكذا وثقه الذهبي، وابن حجر. انظر: معرفة الثقات للعجلي (١/ ٢٢٥)، الجرح والتعديل (٢/ ١٦٧)، الثقات لابن حبّان (٨/ ٩٩)، تهذيب الكمال (٣/ ٨٥)، =\n⦗٣٣١⦘ = الكاشف (١/ ٧٢)، تقريب التهذيب (صـ: ١٣٩).\n(^١٤) في (ل): (وذكر أبو عوانة الحديث بطوله)، ولم يذكر ما بعده (فضرب رسول الله ﷺ … إلخ).\n(^١٥) إسناده معلق، وقد أخرجه مسلم موصولًا قال: حدثنا أبو كريب، حدثنا ابن نمير عن هشام به. انظر الحديث رقم (٧١٥٤، ٧١٥٥).\n(^١٦) في صحيحه (كتاب الجهاد والسير -باب جواز قتال من نقض العهد، وجواز إنزال أهل الحصن على حكم حكم عدل أهل للحكم- ح (٦٨)، ٣/ ١٣٩٠ - ١٣٩١)، قال حدثنا علي بن الحسين بن سليمان الكوفي به.\n(^١٧) في (ل): (عن هشام بن عروة بهذا الإسناد).\n(^١٨) من قوله (غير أنه ..... إلى قوله حتى مات) ليس في (ل):.\n(^١٩) القائل هو: جَبَل بن جوّال الثعلبي، له صحبة، كان يهوديًّا مع بني قريظة فأسلم.\nوجاء ذكر البيت الأول والثاني في ديوان حسان بن ثابت ﵁، إلّا أنّه قال في عجز البيت الأول: لما لاقت قريظة والنضير. وأجابه عليه حسان بأبيات مطلعها:\nتفاقد معشر نصروا قريشا … وليس لهم ببلدتهم نصير.\nانظر: ديوان حسان بن ثابت (صـ: ١١٧)، الإصابة (١/ ٢٢٢).\n(^٢٠) (ك ٤/ ٥٢/ ب).\n(^٢١) (أبو حباب): أوله حاء مهملة مضمومة، وبعدها باء خفيفة معجمة بواحدة، وبعدها الألف مثلها، كذا في صحيح مسلم أيضا، وكذلك ضبطه ابن ماكولا في الإكمال، إلّا أنّ الحافظ ابن حجر ضبطه في فتح الباري: بمثلثة في آخره (حباث)، وهو: عبد الله بن أبي بن سلول المنافق رئيس الخزرج. انظر: الإكمال لابن ماكولا (٢/ ١٣٤، ١٤٢)، فتح الباري (٧/ ٤٧٩).\n(^٢٢) نهاية (ل ٥/ ٢١٥ / ب).\n(^٢٣) ميطان: -بكسر أوله، وبالطاء، - موضع ببلاد مزينة، من أرض الحجاز. =\n⦗٣٣٣⦘ = قال البلادي: لابة سوداء من وجه حرة المدينة الشرقية الشرقي تفيء على العقيق الشرقي. معجم ما استعجم (٤/ ١٢٨٤)، معجم المعالم الجغرافية (ص: ٣٠٨).","vol":"14","page":329},{"text":"٧١٥٧ - حدثني أحمد بن مسعود، أبو الحسن (^١) الخياط -ببيت المقدس- في قدمتي الثالثة الشام، قال: حدثنا [محمد بن] (^٢) عيسى بن الطبّاع، قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة، قالت: ضرب رسول الله -صلى الله عليه [وسلم] (^٤) - على سعد بن معاذ خيمة في المسجد ليعوده من قريب (^٥).\n_________\n(^١) في: (ك) (وأبو الحسن) بزيادة الواو، والتصويب من: (ل).\nوقد تقدمت ترجمته، انظر الحديث رقم (٦٠١).\n(^٢) سقط من: (ك) (محمد) وهو مثبت في (ل).\nوهو: محمد بن عيسى بن نجيح البغدادي أبو جعفر ابن الطبّاع. والطبّاع: بفتح الطاء المهملة، والباء الموحدة المشددة، وفي آخرها العين، وهو اسم لمن يعمل السيوف. الأنساب (٤/ ٤١).\n(^٣) هشام بن عروة هو: موضع الالتقاء مع مسلم.\n(^٤) من: (ل).\n(^٥) انظر الحديث رقم (٧١٥٤).","vol":"14","page":333},{"text":"٧١٥٨ - حدثنا إبراهيم بن فهد (^١)، قال: حدثنا سهل بن عثمان، وعبد الرحمن بن المتوكل (^٢)، قالا: حدثنا يحيى [بن زكريا] (^٣) بن أبي زائدة\n⦗٣٣٤⦘ بمثله (^٤).\n_________\n(^١) ابن حكيم بن إبراهيم أبو إسحاق البصري.\n(^٢) أبو سعد القارئ، (ت بعد ٢٣٠ هـ). ذكره ابن حبّان في الثقات (٨/ ٣٧٩).\n(^٣) من: (ل).\n(^٤) انظر الحديث رقم (٧١٥٤).","vol":"14","page":333},{"text":"٧١٥٩ - حدثنا الحسين بن بهان (^١) -بعسكر مكرم (^٢) - قال: حدثنا سهل بن عثمان، قال: حدثنا ابن أبي زائدة، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة قالت: نزلوا على حكم النبي ﷺ فولاها سعدًا -تعني بني قريظة- (^٤).\n_________\n(^١) هو: الحسين بن بهان - أوله باء مكسورة بواحدة، وآخره نون- العسكري.\n(^٢) عسكر مُكْرَم: بضم الميم وسكون الكاف، وفتح الراء، بلد مشهور من نواحي خوزستان. والعسكر مجتمع الجيش. انظر: معجم البلدان (٤/ ١٣٨ - ١٣٩).\n(^٣) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧١٥٤).","vol":"14","page":334},{"text":"٧١٦٠ - حدثنا أبو أمية، قال: حدثنا. حجاج بن منهال، قال: حدثنا حماد بن سلمة (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة: أنّ النبي ﷺ لمّا فرغ من الأحزاب وجاء ليغتسل، فجاءه جبريل، فقال: يا محمد! قد وضعتم سلاحكم، وما وضعنا أسلحتنا بعد، انهد (^٣) إلى بني قريظة، فقالت عائشة يا رسول الله! لقد رأيت رأسه من خلل\n⦗٣٣٥⦘ الباب، وقد عصبه الغبار (^٤).\n_________\n(^١) ابن دينار، أبو سلمة البصري.\n(^٢) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٣) أي: انهض. انظر: النهاية (٥/ ١٣٤).\n(^٤) انظر الحديث رقم (٧١٥٤).\nوليس في مسلم قول عائشة: \"لقد رأيته … إلخ\" وهذه الزيادة أخرجها أحمد في مسنده (٦/ ٢٨٠) -بإسناد صحيح- قال: ثنا حسن -وهو ابن موسى الأشيب- ثنا حماد بن سلمة بإسناده.","vol":"14","page":334},{"text":"٧١٦١ - حدثنا يوسف بن مسلّم، قال: حدثنا حجاج بن محمد، قال: حدثنا شعبة (^١) عن سعد بن إبراهيم، قال: سمعت أبا أمامة بن سهل بن حنيف قال: سمعت أبا سعيد الخدري قال: نزل أهل قريظة على حكم سعد بن معاذ، فأرسل النبي ﷺ (^٢) إلى سعد فأتاه على حمار، فلمّا دنا قريبًا من المسجد قال رسول الله ﷺ للأنصار: \"قوموا إلى سيدكم -أو خيركم! -\" ثمّ قال: \"إنّ هؤلاء نزلوا على حكمك\" قال: تُقتل مقاتلتهم وتُسبى ذراريهم، قال: فقال النبي ﷺ: \"حكمت بحكم الله\" وربمّا قال: \"حكمت بحكم الملك\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢١٦/ أ).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب جواز قتال من نقض العهد وجواز إنزال أهل الحصن على حكم حكم عدل أهل للحكم- ح (٦٤)، ٣/ ١٣٨٨ - ١٣٨٩). وأخرجه البخاري (كتاب المغازي، باب مرجع النبي ﷺ من الأحزاب، ومخرجه إلى بني قريظة، ومحاصرته إياهم- ح (٤١٢١)، (٧/ ٤٧٥ فتح).","vol":"14","page":335},{"text":"٧١٦٢ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، قال: حدثنا\n⦗٣٣٦⦘ شعبة (^١) بمثله (^٢).\nرواه عبد الرحمن بن بشر، عن بهز، عن شعبة- بمثله \"لقد حكمت فيهم بحكم الله\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق رقم (٧١٦١).\n(^٣) إسناده معلق وقد أخرجه مسلم موصولًا من طريق شعبة، وانظر الحديث رقم (٧١٦١).","vol":"14","page":335},{"text":"٧١٦٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢) -بنحوه- (^٣).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٦١).","vol":"14","page":336},{"text":"٧١٦٤ - حدثنا أبو المثنى معاذ بن المثنى العنبري (^١)، وأبو الأحوص صاحبنا، قالا: حدثنا عبد الله بن محمد بن أسماء (^٢)، قال: حدثنا جويرية بن أسماء، عن نافع، عن ابن عمر، قال: نادى فينا رسول الله ﷺ يوم انصرف عن الأحزاب \"أنْ لا يصلينّ أحد الظهر إلّا في بني قريظة\"، قال: فتخوف ناس فوت الوقت فصلّوا -دون بني قريظة، وقال الآخرون: لا نصلي إلّا حيث أمرنا رسول الله ﷺ وإن فاتنا الوقت، فما عنّف\n⦗٣٣٧⦘ واحدًا من الفريقين (^٣).\nقال أحدهما: \"العصر\" - بدل: \"الظهر\" (^٤).\n_________\n(^١) هو: معاذ بن المثنى بن معاذ بن معاذ أبو المثنى العنبري.\n(^٢) عبد الله بن محمد بن أسماء هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب المبادرة بالغزو وتقديم أهم الأمرين المتعارضين- ح (٦٩)، (٣/ ١٣٩١)، وأخرجه البخاري: (كتاب صلاة الخوف- باب صلاة الطالب والمطلوب راكبًا وإيماءً- ح (٩٤٦)، (٢/ ٥٠٦ فتح).\n(^٤) وقع عند البخاري \"العصر\"، وعند مسلم \"الظهر\"، مع اتفاقهما على روايته عن شيخ واحد وهو عبد الله بن محمد بن أسماء بإسناد واحد.\nقال الحافظ ابن حجر: \"وقد جمع بعض العلماء بين الروايتين باحتمال أن يكون بعضهم كان صلى الظهر قبل الأمر، وبعضهم لم يصلّها، فقيل لمن لم يصلها لا يصلين أحدٌ الظهر، ولمن صلّاها لا يصلين أحد العصر.\nوجمع بعضهم باحتمال أن تكون طائفة منهم راحت بعد طائفة فقيل للطائفة الأولى الظهر، وقيل للطائفة التي بعدها العصر.\nوكلاهما جمع لا بأس به، لكن يبعده اتحاد مخرج الحديث … \".\nثم قال: \"ثم تأكد عندي أَنّ الاختلاف في اللفظ المذكور من حفظ بعض رواته، فإن سياق البخاري وحده مخالف لسياق كل من رواه عن عبد الله بن محمد بن أسماء وعن عمّه جويرية، ...... فالذي يظهر من تغاير اللفظين أَنّ عبد الله بن محمد بن أسماء شيخ الشيخين فيه لما حدّث به البخاريَّ حدّث به على هذا اللفظ، ولما حدّث به الباقين حدثهم به على اللفظ الأخير، وهو اللفظ الذي حدّث به جويرية …، أو أنّ البخاري كتبه من حفظه ولم يراع اللفظ كما عرف من مذهبه في تجويز ذلك، بخلاف مسلم فإنّه يحافظ على اللفظ كثيرا … \" انظر: فتح الباري (٧/ ٤٧٢).\nوقد أخرجه بلفظ \"الظهر\" ابن حبّان في صحيحه (١١/ ١٩) ح (١٧١٩) قال: أخبرنا أبو يعلى الموصلى في كتاب المشايخ، وأخرجه البيهقي (١٠/ ١١٩) من طريق =\n⦗٣٣٨⦘ = إبراهيم بن هاشم البغوي، كلاهما من طريق عبد الله بن أسماء به.\nوأخرجه ابن سعد في الطبقات (٢/ ٧٦)، وابن حبّان (٤/ ٣٢٠) ح (١٤٦٢)، والبيهقي في دلائل النبوة (٤/ ٦) كلاهما من طريق أبي غسان مالك بن إسماعيل النهدي، عن جويرية بن أسماء به\nوقد ذهب أهل المغازي إلى أنها العصر، قال الحافظ ابن حجر في الفتح (٧/ ٤٧٢): \"وأما أهل المغازي فاتفقوا على أنها العصر\".\nوقد أخرج الطبراني (١٩/ ٧٩ - ٨٠) ح (١٦٠) بإسناده إلى الزهري عن عبد الرحمن بن عبد الله بن كعب، عن عمه عبيد الله بن كعب، عن كعب بن مالك أن رسول الله ﷺ لما رجع من طلب الأحزاب … وفيه \" … فعزم على النّاس أَنّ لا يصلوا العصر إلّا في بني قريظة … \".\nقال الهيثمي في مجمع الزوائد (٦/ ١٤٣): \"رواه الطبراني ورجاله رجال الصحيح\".\nوأخرج البيهقي في دلائل النبوة (٦١٤) من طريق القاسم بن محمد، عن عائشة ﵂ … \"أن رسول الله ﷺ كان عندها فسلّم علينا رجل ونحن في البيت، فقام رسول الله ﷺ فزعًا، فقمت في أثره، فإذا بدحية الكلبي، فقال: هذا جبريل يأمرني أَن أذهب إلى بني قريظة … \" وفيه \"فقال لأصحابه: عزمت عليكم ألّا تصلوا صلاة العصر حتى تأتوا بني قريظة … \".\nلكن في إسناده عبد الله بن عمر العمري وهو ضعيف.\nقال الحافظ في الفتح (٧/ ٤٧٣): \"فيحتمل أن تكون رواية الظهر هي التي سمعها ابن عمر، ورواية العصر هي التي سمعها كعب بن مالك وعائشة والله أعلم\".","vol":"14","page":336},{"text":"<span data-type='title' id=toc-1033>[باب] (^١) بيان الخبر الدّال على أنّ النبي ﷺ (^٢) قسم غنائم خيبر في المهاجرين وغيرهم على ما وجب.</span>\n_________\n(^١) من: (ل)، وفي نهاية ترجمة الباب زيادة: (الترجمة أطول منه).\n(^٢) نهاية (ل ٥/ ٢١٦/ ب).","vol":"14","page":338},{"text":"٧١٦٥ - حدثنا يعقوب بن سفيان الفارسي، ومحمد بن إسحاق الصغاني، قالا: حدثنا عبد الله بن يوسف التنِّيسي (^١)، قال: حدثنا ابن وهب (^٢)، قال: أخبرنا يونس بن يزيد، عن ابن شهاب، عن أنس بن مالك، قال: لما قدم المهاجرون من مكة إلى المدينة قدموا وليس بأيديهم شيء، وكان الأنصار أهل الأرض والعَقَار (^٣)، قال: فقاسمهم [الأنصار] (^٤) على أَنْ أعْطَوهم أنصافَ ثمارِ أَموالهم كلَّ عامٍ ويَكْفُوهم العملَ والمؤونةَ، قال: وكانت أمّه -أمّ أنس بن مالك، وهي تدعى أمّ سليم، وكانت أمّ عبد الله بن أبي طلحة كان أخًا لأنس بن مالك لأمه، وكانت أمّ أنس بن مالك -وهي تدعى أمّ سليم-\n⦗٣٤٠⦘ أعطت رسول الله ﷺ عذاقا (^٥) لها، فأعطاهنّ رسول الله ﷺ أمّ أيمن، وهي مولاته؛ أمّ أسامة بن زيد.\nقال ابن شهاب: فأخبرني أنس بن مالك أن رسول الله ﷺ لما فرغ من قتال أهل خيبر وانصرف إلى المدينة ردّ المهاجرون إلى الأنصار منائحهم التي كانوا منحوهم من ثمارهم، قال: فردّ رسول الله ﷺ إلى أمي أعذاقها، وأعطى رسول الله ﷺ أمّ أيمن مكانهن من حائطه، قال ابن شهاب: وكان من شأن أمّ أيمن (^٦) أمّ أسامة بن زيد أنها كانت وصيفة (^٧) لعبد الله بن عبد المطلب، وكانت من الحبشة، فلما ولدت آمنة رسول الله ﷺ بعد ما توفي أبوه، وكانت أمّ أيمن تحضنه حتى كبر رسول الله ﷺ، فأعتقها ثمّ أنكحها زيد بن حارثة، ثمّ توفيت بعد ما توفي رسول الله ﷺ بخمسة أشهر (^٨).\n_________\n(^١) أبو محمد الكلاعي.\nوالتنيسي: نسبة إلى تِنِّيس -بكسر التاء المنقوطة باثنتين من فوق وكسر النون المشددة والياء المنقوطة باثنتين من تحتها والسين غير المعجمة- بلدة من بلاد ديار مصر. الأنساب للسمعاني (١/ ٤٨٧).\n(^٢) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٣) العقار -بالفتح-: الضيعة والنخل والأرض ونحو ذلك. النهاية (٣/ ٢٧٤).\n(^٤) في (ك) (الأرض) والتصويب من: (ل)، ومن صحيح مسلم.\n(^٥) أي نخلا لها. انظر: النهاية (٣/ ١٩٩).\n(^٦) نهاية (ل ٥/ ٢١٧/أ).\n(^٧) أي: أمة. النهاية (٥/ ١٩١).\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب رد المهاجرين إلى الأنصار منائحهم من الشجر والثمر حين استغنوا عنها بالفتوح- ح (٧٠)، ٣/ ١٣٩١ - ١٣٩٢) وأخرجه البخاري: (كتاب الهبة -باب فضل المنيحة- ح (٢٦٣٠)، (٥/ ١٨٧ فتح).","vol":"14","page":339},{"text":"٧١٦٦ - حدثنا أبو [عبيد الله] (^١) أحمد بن عبد الرحمن الوهبي، قال: حدثنا عمي (^٢)، قال: حدثني يونس بن يزيد، عن الزهريّ، عن أنس بن مالك قال: [لما قدم المهاجرون من مكة إلى المدينة قدموا وليس بأيديهم شيء]-وذكر الحديث بمثله- (^٣).\n[رواه أحمد بن سعيد (^٤)، عن أحمد بن شبيب، قال: حدثني أبي (^٥)، عن يونس -بإسناده مختصرًا- إلّا أنّه قال فيه: ورد رسول الله ﷺ على أمي عذاقها، وأعطى رسول الله ﷺ من\n⦗٣٤٢⦘ خَالِصه] (^٦) (^٧) (^٨).\nذكر محمد بن يحيى (^٩)، قال: حدثنا محمد بن كثير (^١٠)، قال: حدثنا المعتمر بن سليمان، قال: سمعت أبي يحدث أنه سمع أنس بن مالك يقول: كان الرجل يجعل للنبي ﷺ النخلات من أرضه حتى فتحت عليه قريظة والنضير، فجعل بعد ذلك يرد ما كان أعطاه، قال أنس: فإنّ أهلي أمروني أن آتي النبي ﷺ فأسأله ما كان أهله أعطوه أو بعضه، وكان نبي الله ﷺ قد أعطاه أم أيمن فأتيت النبي ﷺ\n⦗٣٤٣⦘ فأعطانيهن، فجاءت أم أيمن، فجعلت الثوب في عنقي (^١١) -وذكره وفيه: قريبا من عشرة أمثاله (^١٢).\nرواه مسلم (^١٣)، عن ابن عبد الأعلى، وابن أبي شيبة، عن معتمر بمثله (^١٤).\n_________\n(^١) في (ك): (عبد الله) والتصويب من: (ل)، ومن إتحاف المهرة (٢/ ٣١٩) ح (١٧٨٩)، وقد تقدمت ترجمته.\n(^٢) هو: عبد الله بن وهب، وهو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧١٦٥).\n(^٤) وفي شيوخ أبي عوانة أحمد بن سعيد بن صخر الدارمي السرخسيّ ثم النيسابوري.\n(^٥) هو: الحبطي، أبو سعيد البصري. (ت ١٨٦ هـ).\nوثقه ابن المديني، والطبراني، والدارقطني، وذكره ابن حبّان في الثقات. وقال أبو زرعة، وأبو حاتم، والنسائي: \"لا بأس به\" زاد أبو حاتم: \"صالح الحديث\" قال ابن عدي: \"ولشبيب بن سعيد نسخة الزهري عنده عن يونس، عن الزهريّ، وهي أحاديث مستقيمة، وحدث عنه ابن وهب بأحاديث مناكير\". وقال الذهبي: \"صدوق\"، وقال ابن حجر: \"لا بأس بحديثه من رواية ابنه عنه لا من رواية ابن وهب\".\nالجرح والتعديل (٤/ ٣٥٩)، الثقات لابن حبّان (٨/ ٣١٠)، الكامل لابن عدي (٣/ ٣٠ - ٣١)، تهذيب الكمال (١٢/ ٣٦١)، الكاشف (٢/ ٤)، تهذيب التهذيب (٤/ ٣٠٧)، تقريب التهذيب (صـ: ٤٣٠).\n(^٦) من: (ل).\n(^٧) قال ابن حجر: \"من خالصه\" أي من خالص ماله، قال ابن التين: المعنى واحد، لأن حائطه صار له خالصًا، قلت -والقائل ابن حجر: لكنّ لفظ \"خالصه\" أصرح في الاختصاص من حائطه. فتح الباري (٥/ ٢٨٩).\n(^٨) إسناده معلق، وقد أخرجه مسلم موصولًا قال: حدثني أبو الطاهر وحرملة، قالا: أخبرنا ابن وهب، أخبرني يونس به. وأخرجه البخاري -أيضًا موصولًا- من طريق ابن وهب به. انظر الحديث رقم (٧١٦٥).\nوعلّقه البخاري أيضًا عن أحمد بن شبيب، قال: وقال أحمد بن شبيب: أخبرنا أبي، عن يونس بهذا وقال: \"مكانهن من خالصه\"، انظر الموضع السابق.\nقال الحافظ ابن حجر: \"وطريق أحمد بن شبيب هذه وصلها البرقاني في المصافحة من طريق محمد بن علي الصائغ، عن أحمد بن شبيب المذكور مثله\" فتح الباري (٥/ ٢٨٩)، وانظر تغليق التعليق (٣/ ٣٦٧ - ٣٦٨).\n(^٩) الذهلي.\n(^١٠) العبدي، أبو عبد الله البصري.\n(^١١) نهاية (ل ٥/ ٢١٧ /ب) من (ل)، وقد جاء في (ل): (فجعلت الثوب في عنقي، قالت: والله لا يعطيكهن، وقد أعطانيهن، فقال النبي ﷺ: \"يا أم أيمن اتركيه ولك كذا وكذا\"، وتقول: كلا، والذي لا إله إلّا هو! فجعل يقول: كذا حتى أعطاها عشرة أمثاله، أو قريبًا من عشرة أمثاله).\n(^١٢) إسناده معلق، وقد أخرجه مسلم في صحيحه موصولًا قال: حدثنا أبو بكر بن أبي شيبة، وحامد بن عمر البكراوي ومحمد بن عبد الأعلى القيسي كلهم عن المعتمر به.\n(كتاب الجهاد والسير -باب رد المهاجرين إلى الأنصار منائحهم حين استغنوا عنها بالفتوح- ح (٧١)، ٣/ ١٣٩٢، ١٣٩٣).\nوأخرجه البخاري: (كتاب المغازي -باب مرجع النبي ﷺ من الأحزاب، ومخرجه إلى بني قريظة ومحاصرته إياهم- ح (٤١٢٠)، (٧/ ٤٧٤ فتح).\n(^١٣) في صحيحه انظر الموضع السابق.\n(^١٤) في (ل): (بمثله سواء).","vol":"14","page":341},{"text":"<span data-type='title' id=toc-1034>[باب] (^١) بيان كتابِ النبي ﷺ إلى هرقل (^٢) وأنّه كتب إلى كسرى (^٣) وقيصر (^٤) وإلى الجبابرة.</span>\n_________\n(^١) من: (ل)، وزاد في آخر ترجمة الباب (الترجمة أطول منه).\n(^٢) هِرَقْل: بكسر الهاء وفتح الراء، وإسكان القاف، ويقال: هِرْقِل بكسر الهاء وإسكان الراء، وكسر القاف- اسم ملك الروم. النهاية (٥/ ٢٦٠)، وانظر الصحاح للجوهري (٥/ ١٨٤٩).\n(^٣) كسرى: بكسر الكاف وفتحها: لقب ملك الفرس. النهاية (٤/ ١٧٣).\n(^٤) قيصر: لقب ملوك الروم. انظر: شرح صحيح مسلم للنووي (١٢/ ١٠٣)، مختار الصحاح (ص: ٢٢٤).","vol":"14","page":344},{"text":"٧١٦٧ - أخبرنا محمد بن يحيى (^١)، فيما قرئ عليه، قال: حدثنا عبد الرزاق (^٢) ح،\nوحدثنا إسحاق بن إبراهيم الدبري، قال: قرأنا على عبد الرزاق، قال: أخبرنا معمر، عن الزهريّ، قال: أخبرني عبيد الله بن عبد الله، عن ابن عباس، أن أبا سفيان أخبره من فيه إلى فيه، قال: انطلقت في المدة التي كانت بيني وبين رسول الله ﷺ، قال: فبينما أنا بالشام إذ جيء بكتاب من رسول الله ﷺ إلى هرقل، [وكان دحية الكلبي (^٣) جاء به\n⦗٣٤٥⦘ فدفعه إلى عظيم بصرى (^٤)، فقرأه، فدفعه عظيم بصرى إلى هرقل، فقال هرقل: هل هاهنا أحد من قوم هذا الرجل الذي يزعم أنّه نبي، قالوا: نعم، قال: فدعيت في نفر من قريش، فدخلنا على هرقل]، (^٥)، فأجلسنا بين يديه، ثم قال: أيكم أقرب نسبا من هذا الرجل الذي (^٦) يزعم أنه نبي؟ قال أبو سفيان: فقلت: أنا، فأجلسوني بين يديه، وأجلسوا أصحابي خلفي، ثمّ دعا بترجمانه (^٧)، فقال: قل [لهم] (^٨) إني سائل هذا عن هذا الرجل الذي يزعم أنّه نبي فإن كذَبَني فكذّبوه! قال: أبو سفيان: وأيم الله لولا أن يؤثر علي الكذب لكذبته، ثمّ قال لترجمانه: [سله] (^٩) كيف حسبه فيكم؟ قال: قلت: هو فينا ذو حسب، قال: فهل كان من آبائه ملك؟ قلت: لا، قال: فهل كنتم تتهمونه بالكذب\n⦗٣٤٦⦘ قبل أن يقول ما قال؟ قال: قلت: لا، قال: من يتبعه أشراف الناس أم ضعفاؤهم؟ قال: قلت: بل ضعفاؤهم، قال: أيزيدون أم ينقصون؟ قال: قلت: لا، بل يزيدون، قال: هل يرتد أحد منهم عن دينه بعد أن يدخل فيه سخطة (^١٠) له؟ قال: قلت: لا، قال: فهل قاتلتموه؟ قلت: نعم، قال: فكيف كان قتالكم إياه؟ قال: قلت: يكون الحرب بيننا وبينه سجالًا (^١١)، يُصيب منّا ونُصيب منه، قال: فهل يغدِر؟ قلت: لا، ونحن معه في مدّة (^١٢) لا ندري ما هو صانع فيها، قال: فوالله ما أمكنني من كلمة أُدخل فيها شيئًا غير هذه، قال: فهل قال هذا القول أحدٌ قبله؟ قلت: لا، قال: لترجمانه (^١٣): إني سألتك عن حسبه فزعمت أنه فيكم ذو حسب، وكذلك الرسل تبعث في أحساب قومها، وسألتك: هل كان في آبائه ملك؛ فزعمت أن لا، فقلت: لو كان من آبائه ملك قلت: رجل يطلب ملك آبائه، وسألتك عن أتباعه أضعفاؤهم أم أشرافهم؟ فقلت: بل ضعفاؤهم (^١٤)، وهم أتباع الرسل.\n⦗٣٤٧⦘ وسألتك: هل كنتم تتهمونه بالكذب قبل أن يقول ما قال؟ فزعمت أن لا، فقد عرفت أَنّه لم يكن ليدع الكذب على النّاس ثمّ يذهب فيكذب على الله، وسألتك هل يرتد أحد منهم عن دينه بعد أن يدخل -يعني فيه- سخطة له؟ فزعمت أن لا، وكذلك الإيمان إذا خالط بشاشة القلوب (^١٥). وسألتك: هل يزيدون أم ينقصون، فزعمت أَنّهم يزيدون، وكذلك الإيمان حتى يتمّ. وسألتك: هل قاتلتموه؟ فزعمت أَنكم قاتلتموه فتكون الحرب بينكم سجالًا ينال منكم وتنالون منه، وكذلك الرسل تبتلى ثمّ تكون لها العاقبة. وسألتك: هل يغدر؟ فزعمت أنْ لا، وكذلك الرسل لا تغدر. وسألتك: هل قال هذا القول أحد قبله؟ فزعمت أنْ لا، فقلت: لو كان قال هذا القول أحدٌ قبله قلت: رجلٌ ائْتَمَّ بقولٍ قيلَ قَبْلَه. ثمّ قال: بم يأمركم؟ قال: قلت: يأمرنا بالصلاة والزكاة والصلة والعفاف، قال: إنْ يكن ما تقول فيه حقًّا فإنّه نبيّ، وقد كنت أعلم أنّه خارج ولم أكن أظنّه منكم، ولو أني أعلم أَنّي أخلُص (^١٦) إليه لأحببت لقاءه، ولو كنت عنده لغسلت عن قدميه، وليبلغنّ ملكه ما تحت قدمي، قال: ثمّ دعا بكتاب رسول الله ﷺ فقرأه وإذا فيه: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، من محمد رسول الله ﷺ إلى هرقلَ\n⦗٣٤٨⦘ عظيم الروم، سلام على من اتبع الهدى، أما بعد فإنّي أدعوك بدعاية (^١٧) الإسلام، أَسلِم تسْلَم، وأَسلِم (^١٨) يؤتك الله أَجرك مرتين، فإن تولّيتَ فإنّ عليك إثم الأريسيين (^١٩) و﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا\n⦗٣٤٩⦘ وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ …﴾ إلى قوله ﴿مُسْلِمُونَ﴾ (^٢٠) فلمّا فرغ من قراءة الكتاب ارتفعت الأصوات عنده وكثر اللَّغَط (^٢١)، وأمر بنا فأخرجنا، فقلت لأصحابي حين خرجنا: لقد أَمِرَ أَمر ابن أبي كبشة (^٢٢)، إنّه ليخافه ملك بني الأصفر (^٢٣)، قال: فما زلت موقنًا بأمر رسول الله ﷺ أنّه سيظهر حتى أدخل الله عليّ الإسلام.\nقال الزهري: فدعا هرقل عظماء الروم، فجمعهم في دار له فقال: يا معشر الروم، هل لكم في الفلاح والرشد آخر الأبد وأنْ يثبت لكم\n⦗٣٥٠⦘ ملككم؟ قال: فحاصوا (^٢٤) حيصة حمر الوحش إلى الأبواب فوجدوها قد غلقت، فقال: عليّ بهم! فدعاهم، فقال: إنّي إنّما اختبرت شدّتكم على دينكم، فقد رأيت الذي أحببت فسجدوا له ورضوا (^٢٥) عنه (^٢٦).\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) هو: دحية بكسر الدال، وقيل بفتحها: ابن خليفة بن فروة الكلبي، صحابي مشهور، كان يضرب به المثل في حسن الصورة، وكان جبريل ﵇ ينزل على صورته. انظر: =\n⦗٣٤٥⦘ = الطبقات الكبرى لابن سعد (١/ ٤٧٣).\n(^٤) بُصرى: بضم أوله، وإسكان ثانيه، وفتح الراء المهملة: هي مدينة حوران، وهي مدينة معروفة في الشام. انظر: معجم ما استعجم (١/ ٢٥٣).\n(^٥) من: (ل)، وقد أشير في هامش الأصل إلى وجود هذا السقط.\n(^٦) نهاية (ل ٥/ ٢١٨ / أ).\n(^٧) التُرجمان: -بالضم والفتح-: هو الذي يترجم الكلام، أي: ينقله من لغة إلى لغة أخرى. النهاية (١/ ١٨٦).\n(^٨) في (ك): (له)، والتصويب من: (ل).\n(^٩) في (ك): (سل) وما أثبته من: (ل).\n(^١٠) أي: كراهية له وعدم الرضا به. انظر: النهاية (٢/ ٣٥٠).\n(^١١) أي: مرة لنا ومرة علينا. النهاية (٢/ ٣٤٤).\n(^١٢) يعني: مدة الهدنة والصلح الذي جرى يوم الحديبية. شرح صحيح مسلم للنووي (١٢/ ١٠٥).\n(^١٣) في مسلم: (قال لترجمانه قل له).\n(^١٤) نهاية (ل ٥/ ٢١٨ /ب).\n(^١٥) بشاشة القلوب: يعني انشراح الصدور. انظر: شرح صحيح مسلم للنووي (١٢/ ١٠٦).\n(^١٦) أي: أصل إليه. انظر: النهاية (٢/ ٦١).\n(^١٧) أي بدعوته، وهي كلمة الشهادة التي يدعى إليها أهل الملل الكافرة.\nالمجموع المغيث (١/ ٦٦١)، وانظر: النهاية (٢/ ١٢٢).\n(^١٨) نهاية (ل ٥/ ٢١٩ / أ).\n(^١٩) (الأريسيين) في ضبط هذه الكلمة ومعناها أقوال:\nفضبطت على عدة أوجه:\nالوجه الأول: فتح الهمزة، وكسر الراء، وبعد السين ياءين، (الأَرِيسيين).\nالوجه الثاني: فتح الهمزة، وكسر الراء، وبعد السين ياء واحدة، (الأَرِيسين).\nالوجه الثالث: بكسر الهمزة وتشديد الراء، وبياء واحدة بعد السين، (الارَّيسين).\nالوجه الرابع: أوله ياء مفتوحة، ثمّ راء مكسورة، وبعد السين ياءين، (اليريسيين) بتسهيل الهمزة.\nوأما معناها:\nفقيل: هم الملوك الذين يقودون الناس إلى المذاهب الفاسدة ويأمرونهم بها.\nوقيل: هم الذين ينسبون إلى عبد الله بن أريس، الذي تنسب إليه الأريسية من النصارى.\nوقيل: قوم من المجوس كانوا يعبدون النّار ويحرمون النّار صناعتهم الحراثة، ويخرجون العشر مما يزرعون، لكنهم يأكلون الموقوذة …، فالمعنى أَنّ عليك مثل إثم الأريسيين.\nوقيل: الأكّارون، أي: الفلّاحون والزارعون، والمعنى أنّ عليك إثم رعاياك الذين يتبعونك … ونبه بهم عن بقية الرعايا لأنهم الأغلب والأسرع انقيادًا.\nوقد صدر الخطابي غريبه بهذا القول، وقال النووي: هو أصح الأقوال وأشهرها. =\n⦗٣٤٩⦘ = انظر: غريب الحديث للخطابي (١/ ٤٩٩ - ٥٠٠) المعلم بفوائد مسلم للمازري (٣/ ٢٢)، النهاية (١/ ٣٨)، شرح صحيح مسلم للنووي (١٢/ ١٠٩ - ١١٠)، فتح الباري (١/ ٥١)، (٨/ ٦٩ - ٧٠).\n(^٢٠) سورة آل عمران آية (٦٤).\n(^٢١) اللّغَط: صوت وضجة لا يفهم معناها. النهاية (٤/ ٢٥٧).\n(^٢٢) قوله (أَمِرَ أمْرُ ابن أبي كبشة): أمِر الأول بفتح الهمزة وكسر الميم، والثاني بفتح الهمزة وسكون الميم، والمعنى عظم وارتفع شأنه، يعني النبي ﷺ، قال ابن الأثير: \"كان المشركون ينسبون النبي ﷺ إلى أبي كبشة، وهو رجل من خزاعة خالف قريشًا في عبادة الأوثان، فلمّا خالفهم النبي ﷺ في عبادة الأوثان شبهوه به، وقيل: إنّه كان جد النبي ﷺ من قبل أمه فأرادوا أنّه نزع في الشبه إليه\". انظر: المجموع المغيث للأصبهاني (١/ ٨٧)، النهاية (٤/ ١٤٤)، لسان العرب (٤/ ٢٩ مادة: أمر)، فتح الباري (٨/ ٧٠).\n(^٢٣) يعني: الروم. النهاية (٣/ ٣٧).\n(^٢٤) أي: جالوا جولة يطلبون الفرار …، قال ابن الأثير: \"شبههم بالوحوش لأنّ نفرتها أشدّ من نفرة البهائم الأنسية، وشبههم بالحمر دون غيرها من الوحوش لمناسبة الجهل وعدم الفطنة، بل هم أضل\". انظر: النهاية (١/ ٤٦٨)، فتح الباري (١/ ٥٧).\n(^٢٥) في (ل): (ورضي عنه).\n(^٢٦) أخرجه مسلم: (كتاب الجهاد والسير -باب كتاب النبي ﷺ إلى هرقل يدعوه إلى الإسلام- ح (٧٤)، ٣/ ١٣٩٣ - ١٣٩٧). وأخرجه البخاري: (كتاب التفسير- باب ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّه﴾ - ح (٤٥٥٣)، (٨/ ٦٢ - ٦٣ فتح).\nولم يخرج مسلم آخر الحديث \"قال الزهريّ: فدعا هرقل … إلخ\" وقد أخرجه البخاري في صحيحه.\nمن فوائد الاستخراج:\n- الزهريّ يروي الحديث هنا عن عبيد الله بصيغة (أخبرني) وهو عند مسلم بالعنعنة.\n- الزيادة الواردة في آخر الحديث.","vol":"14","page":344},{"text":"٧١٦٨ - حدثنا أبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب قال: أخبرني عبيد الله بن عبد الله بن عتبة بن مسعود أنّ عبد الله بن عبّاس أخبره أنّ رسول الله ﷺ كتب إلى قيصر يدعوه إلى الإسلام، وبعث\n⦗٣٥١⦘ بكتابه مع دحية الكلبي، وأمره رسول الله ﷺ أنْ يدفعه إلى عظيم بصرى يدفعه إلى قيصر، فدفعه عظيم بصرى (^٢) إلى قيصر، وكان قيصر لمّا كشف الله عنه جنودَ فارس مشى من حمص (^٣) إلى إيلياء (^٤) شكرًا لما أبلاه (^٥) الله، فلمّا جاء قيصر كتابُ رسول الله ﷺ قال حين قرأه: التمسوا هل ها هنا من قومه أحد (^٦) لنسأله عن رسول الله ﷺ! قال ابن عبّاس: فأخبرني أبو سفيان بن حرب أَنّه كان بالشام في رجال من قريش قدموا تجارًا في المدة التي كانت بين رسول الله ﷺ وبين كفّار قريش، قال أبو سفيان: فوجدَنا رسولُ قيصر ببعض الشام، فانطلق بي وبأصحابي حتى قدمنا إيلياء فأدخلنا عليه، فإذا هو جالس في مجلس ملكه، وعليه التّاج، وحوله عظماء الروم، فقال لترجمانه: سلهم أَيّهم أقرب نسبًا إلى هذا الرجل الذي يزعم أنّه نبي؟ قال أبو سفيان: فقلت أنا أقربهم إليه نسبًا، فقالوا: ما قرابة بينك وبينه؟ قال:\n⦗٣٥٢⦘ قلت: هو ابن عمي، قال: وليس في الركب يومئذ رجل من بني عبد مناف غيري، قال: فقال قيصر: أدنوه مني! قال: ثمّ أمر أصحابي فجُعلوا خلاف ظهري عند كتفي، قال: ثمّ قال لترجمانه: قل لأصحابه إنّي سائلٌ هذا عن هذا الرجل الذي يزعم أنّه نبي، فإن كذَبَ فكَذِّبُوه! قال أبو سفيان: والله لولا الحياء يومئذ من أن يأثر أصحابي عليّ الكذب لكذبته [عنه] (^٧) حين سألني، ولكنّي استحييت أَنْ يأثروا عليّ الكذب فصدقْتُه عنه (^٨)، ثمّ قال لترجمانه: [قل له] (^٩): كيف نسب هذا الرجل فيكم؟ قلت هو فينا ذو حسب، قال: فهل قال هذا القول منكم أحدٌ قبله؟ قال: قلت: لا، قال: فهل كنتم تتهمونه بالكذب قبل أن يقول ما قال؟ قال: قلت: لا، قال: فهل كان من آبائه مَلِكٌ؟ قال: قلت: لا، قال: فأشراف النّاس اتبعوه أم ضُعَفَاؤهم؟ قال: قلت: بل ضعفاؤهم، قال: أفيزيدون أو ينقصون؟ قال: قلت: بل يزيدون، قال: قال: فهل يرتدّ أحد سخطة لدينه بعد أن يدخل فيه؟ قال: قلت: لا، قال: فهل يغدر؟ قال: قلت: لا، ونحن منه الآن في مدة ونحن نخاف أن يغدر، قال: وقال أبو سفيان: ولم تُمْكنِّي كلمة أدخل فيها شيئا أتنقصه به لا أخاف أن يؤثر عني غيرها، قال:\n⦗٣٥٣⦘ فهل قاتلتموه وهل قاتلكم؟ قال: قلت: نعم، قال: فكيف كان حربكم وحربه؟ قال: قلت: كانت دولا (^١٠) وسجالا؛ يدال علينا مرة، وندال عليه الأخرى (^١١)، قال: فما يأمركم به؟ قال: قلت: يأمرنا أن نعبد الله وحده ولا نشرك به شيئًا، وينهانا عمّا كان يعبد آباؤنا، ويأمرنا بالصلاة، والصدق، والعفاف والوفاء، بالعهد، وأداء الأمانة، قال: فقال لترجمانه حين قلت ذلك له: قل له: إنّي سألتك عن نسبه فيكم، فزعمت أنّه فيكم ذو نسب، وكذلك الرسل تبعث في نسب قومها، وسألتك هل قال هذا القول أحد منكم قبله؟ قلت: لا (^١٢)، فقلت (^١٣): لو كان قال هذا القول أحد منكم قبله قلت: رجل يأتم يقول قيل قبله، وسألتك: هل كنتم تتهمونه بالكذب قبل أن يقول ما قال؟ قال (^١٤): فزعمتَ أنْ لا، فقد عرفت أنّه لم يكن ليذر الكذب على الناس ويكذب على الله، وسألتك: هل كان من آبائه مَلِكٌ؟ فزعمت أن لا، فقلت: لو كان من آبائه ملك لقلت: رجل يطلب ملك آبائه، وسألتك: أشراف النّاس اتبعوه أم ضعفاؤهم؟ فزعمت أن ضعفاؤهم اتبعوه، وهم\n⦗٣٥٤⦘ أتباع الرسل، وسألتك: هل ينقصون أم يزيدون؟ فزعمت أنّهم يزيدون وكذلك الإيمان حتى يتمّ، وسألتك: هل يرتدّ أحدٌ منهم سخطةً لدينه بعد أن يدخل فيه؟ فزعمت أنْ لا، وكذلك الإيمان حين تخالط بشاشته القلب لا يبغضه أحد، وسألتك: هل يغدر؟ فزعمت أن لا، وكذلك الرسل لا يغدرون، وسألتك: هل قاتلتموه وقاتلكم؟ فزعمت أن قد فعل وأَنَّ حربكم وحربه تكون دولا؛ يُدَال عليكم المرةَ وتُدَالون عليه الأخرى، وكذلك الرسل تُبْتَلى وتكون لها العاقبة، وسالتك: بماذا أمَرَكم؟ فزعمت أنّه يأمركم أن تعبدوا الله وحده ولا تشركوا به شيئا، وينهاكم عما كان يعبد آباؤكم، ويأمركم بالصلاة والصدق والعفاف والوفاء بالعهد وأداء الأمانة، قال: وهذه صفة نبي، قد كنت أَعلم (^١٥) أَنَّه خارجٌ ولم أَكنْ أظنّ أنّه منكم، وإنْ يك ما قلتَ حقًّا فيوشك أَنْ يملك موضع قدميّ هاتين، ووالله لو أرجو [أنّي] (^١٦) أخلص إليه لَتَجَشَّمْتُ (^١٧) لُقِيَّه، ولو كنت عنده لغسلت (^١٨) عن قدميه، قال أبو سفيان: ثمّ دعا بكتاب رسول الله ﷺ فأمر به فقرئ فإذا فيه:\n⦗٣٥٥⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ من محمد رسول الله (^١٩) إلى هرقل عظيم الروم، سلام على من اتبع الهدى، أما بعد: فإنّي أدعوك بدعاية الإسلام، أَسلم تسلم! وأَسلم يؤتك الله أَجرك مرتين! وإنْ تولّيت فإنّ عليك إثم الأريسيين و﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ إلي ﴿مُسْلِمُونَ﴾ (^٢٠).\nقال أبو سفيان: فلما قضى مقالته علت أصوات الذين حوله من عظماء الروم وكثر لغطهم، فلا أدري ماذا قالوا، وأُمر بنا فأخرجنا، قال أبو سفيان: فلما خرجت مع أصحابي وخلصت بهم قلت: لقد أَمِرَ أَمْرُ ابن أبي كبشة، هذا ملك بني الأصفر يخافه! قال أبو سفيان: فوالله ما زلت ذليلًا مستيقنا بأنّ أمره سيظهر حتى أدخل الله قلبي الإسلام وأنا له كاره (^٢١).\n_________\n(^١) يعقوب بن إبراهيم هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢١٩/ ب).\n(^٣) حِمْص: بالكسر ثم السكون، والصاد المهملة، مدينة بالشام مشهورة.\nمعجم ما استعجم (٢/ ٤٦٨)، وانظر: معجم البلدان (٢/ ٣٤٧).\n(^٤) إيلياء: بكسر أوله واللام، وياء، وألف ممدودة، مدينة بيت المقدس، وفيها ثلاث لغات: مد آخره، وقصره \"إيلياء وإيليا\"، وقصر أولها إلياء، وقيل: معنى إيلياء: بيت الله. انظر: معجم ما استعجم (١/ ٢١٧)، معجم البلدان (١/ ٣٤٨).\n(^٥) من الإبْلاء: وهو الإنعام والإحسان. انظر: النهاية (١/ ١٥٥).\n(^٦) في (ل): (من أحد).\n(^٧) من هامش ك، ومن: (ل).\n(^٨) نهاية (ل ٥/ ٢٢٠ / أ).\n(^٩) من: (ل).\n(^١٠) أي: نغلبه مرة ويغلبنا الأخرى، بمعنى سجال. انظر: النهاية (٢/ ١٤١).\n(^١١) في (ل): (أخرى).\n(^١٢) في (ل): (فزعمت أن لا).\n(^١٣) نهاية (ل ٥/ ٢٢٠/ ب).\n(^١٤) (قال) ليست في: ل، وهو أقرب.\n(^١٥) نهاية (ل ٥/ ٢٢١ / أ).\n(^١٦) من (ل).\n(^١٧) أي: تَكَلَّفت. انظر: النهاية (١/ ٢٧٤).\n(^١٨) في (ل): (غسلت).\n(^١٩) في (ل): (عبد الله ورسوله).\n(^٢٠) آل عمران (٦٤).\n(^٢١) نهاية (ل ٥/ ٢٢١ / ب).\nوالحديث أخرجه مسلم: (كتاب الجهاد والسير -باب كتاب النبي ﷺ إلى هرقل يدعوه إلى الإسلام- ح (٧٤) (…) ٣/ ١٣٩٧). وأخرجه البخاري: (كتاب الجهاد والسير -باب دعاء النبي ﷺ الناس إلى الإسلام والنبوة، وأن لا يتخذ بعضهم بعضا أرباب من دون الله ..... ح (٢٩٤٠)، (٦/ ١٢٨ - ١٣٠ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية يعقوب بن إبراهيم، والتي أشار مسلم =\n⦗٣٥٦⦘ = إلى إسنادها وذكر طرفًا من متنها.","vol":"14","page":350},{"text":"٧١٦٩ - ز- حدثنا محمد بن النعمان [بن بشير] (^١) المقدسي، قال: حدثنا عبد العزيز الأويسي، قال: حدثنا إبراهيم بن سعد (^٢)، عن صالح (^٣)، عن ابن شهاب (^٤)، قال: حدثني عبيد الله بن عبد الله (^٥) أنّ ابن عبّاس أَخبره أَنَّ رسول الله ﷺ بعث بكتابه إلى كسرى مع عبد الله بن حذافة وأمره أَنْ يدفعه إلى عظيم البحرين (^٦)، وذكر فيه قصة كسرى وقصة قيصر\n⦗٣٥٧⦘الحديثين بطوله- (^٧).\n_________\n(^١) من: (ل).\n(^٢) في: (ك)، (ل) (إبراهيم بن سعد قال: حدثنا أبي) بزيادة أبيه، والتصويب من إتحاف المهرة (٦/ ٢٠١)، ومن بقية الروايات.\n(^٣) ابن كيسان أبو محمد المدني.\n(^٤) تقدم في الحديث رقم (٧١١٩).\n(^٥) ابن عتبة بن عبد الله الهذلي، أبو عبد الله المدني.\n(^٦) البحرين: هكذا يتلفظ به في حال الرفع والنصب والجرّ، وحُكي أنه بلفظ التثنية فيقال: \"هذه البحران، وانتهينا إلى البحرين\"، قال البكري: \"البحران: تثنية بكر، وهو بلد مشهور بين البصرة وعُمان\"، وقال البلادي: \"والبحرين كان اسمًا لسواحل نجد بين قطر والكويت، وكانت هجر قصبته، وهي الهفوف اليوم، وتسمى الحسا، ثم أطلق على هذا الإقليم اسم الأحساء حتى نهاية العهد العثماني، وانتقل اسم البحرين إلى جزيرة كبيرة تواجه هذا الساحل من الشرق، هذه الجزيرة كانت تسمى\" أوال \"وهي إمارة البحرين اليوم وعند ما تكونت المملكة العربية السعودية أطلق على هذا الإقليم اسم المنطقة الشرقية، وجُعلت مدينة الدّمام قاعدتها … \". =\n⦗٣٥٧⦘ = انظر: معجم ما استعجم (١/ ٢٢٨)، معجم البلدان (١/ ٤١١)، معجم المعالم الجغرافية (صـ: ٤٠).\n(^٧) إسناده صحيح، وقد أخرجه البخاري (كتاب المغاري -باب كتاب النبي ﷺ إلى كسرى وقيصر- ح (٤٤٢٤)، (٧/ ٧٣٢ فتح).","vol":"14","page":356},{"text":"٧١٧٠ - ز- حدثنا أبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثني أبي (^٢)، عن صالح، عن ابن شهاب- بإسناده بطوله مثله وقصة قيصر أيضا بطوله.- (^٣).\n_________\n(^١) القرشي الزهري، أبو يوسف المدني.\n(^٢) إبراهيم بن سعد.\n(^٣) إسناده صحيح، وقد أخرجه البخاري في صحيحه، كما تقدم في الحديث السابق (٧١٦٩).","vol":"14","page":357},{"text":"٧١٧١ - ز- حدثنا عبّاس [بن محمد] (^١) الدّوري، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إبراهيم بن سعد، قال: حدثني صالح [ابن كيسان] (^٢) وابن أخي الزهري (^٣)، كلاهما عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عبّاس قال: بعث رسول الله ﷺ عبد الله بن حذافة بكتابه إلى كسرى فدفعه إلى عظيم البحرين، فدفعه عظيم\n⦗٣٥٨⦘ البحرين إلى كسرى، فلما قرأه خرقه، قال ابن شهاب: فحسبتُ ابن المسيب قال: فدعا عليهم (^٤).\n_________\n(^١) من: (ل).\n(^٢) من: (ل).\n(^٣) في (ل): (ابن أخي ابن شهاب) وهو: محمد بن عبد الله بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري، أبو عبد الله المدني.\n(^٤) إسناده صحيح وابن أخي الزهري وإن تُكلم فيه، فإنه لم ينفرد، بل تابعه صالح بن كيسان، وهو ثقة ثبت.\nوقد أخرجه البخاري في صحيحه -كما تقدم في الحديث رقم (٧١٦٩).","vol":"14","page":357},{"text":"٧١٧٢ - ز- حدثنا ابن أبي مَسَرَّة، قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس (^١)، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عبّاس أخبره أنّ رسول الله ﷺ بعث بكتابه إلى كسرى وأمره أن يدفعه إلى عظيم البحرين، ويدفعه عظيم البحرين إلى كسرى، فلما قرأه كسرى مزّقة، -فحسبت أنّ سعيد (^٢) بن المسيب قال-: فدعا عليهم رسول الله ﷺ أن يُمَزَّقَوا كلَّ مُمَزَّقٍ (^٣).\n_________\n(^١) ابن يزيد القرشي مولاهم أبو يزيد الأيلي.\n(^٢) نهاية (ل ٥/ ٢٢٢ / أ).\n(^٣) إسناده صحيح، وقد أخرجه البخاري في صحيحه: (كتاب أخبار الآحاد -باب ما كان يبعث النبي ﷺ من الأمراء والرسل واحدًا بعد واحد- ح (٧٢٦٤)، (١٣/ ٢٥٤ فتح).","vol":"14","page":358},{"text":"٧١٧٣ - حدثنا أبو سعد المخضوب الهروي (^١) -ببغداد- واسمه\n⦗٣٥٩⦘ يحيى بن منصور، ويعرف بيحيى بن أبي نصر؛ قال: حدثنا سويد بن نصر (^٢)، قال أخبرنا ابن المبارك، عن يونس (^٣)، عن الزهري (^٤)، قال: أخبرني عبيد الله بن عبد الله أنّ ابن عبّاس أخبره أنّ أبا سفيان بن حرب أخبره أنّ هرقل أرسل إلى نفر من قريش وكانوا تجارا بالشام فأتوه -وذكر الحديث بطوله- قال: ثمّ دعا بكتاب رسول الله ﷺ فقرئ فإذا فيه: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، من محمد عبد الله ورسوله إلى هرقل عظيم الروم، سلام على من اتبع الهدى أما بعد .... \" (^٥).\n_________\n(^١) هو: يحيى بن منصور بن حسن السلمي، أبو سعد الهروي.\nوالهروي: بفتح الراء والهاء المهملة، نسبة إلى بلدة هَرَاة، وهي إحدى مدن بلاد خراسان. الأنساب للسمعاني (٥/ ٦٣٧).\n(^٢) ابن سويد، أبو الفضل المروزي (ت ٢٤٠ هـ). وثقه النسائي، ومسلمة بن قاسم، وذكره ابن حبّان في الثقات وقال: \"كان متقنًا\"، وكذا وثقه الذهبي، وابن حجر.\nالثقات لابن حبّان (٨/ ٢٩٥)، تهذيب الكمال (١٢/ ٢٧٣)، الكاشف (١/ ٣٣٠)، تهذيب التهذيب (٤/ ٢٨٠)، تقريب التهذيب (صـ: ٤٢٥).\n(^٣) ابن يزيد الأيلي.\n(^٤) الزهري هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧١٦٧). وأخرجه البخاري في (كتاب الاستئذان، باب كيف يكتب إلى أهل الكتاب؟ ح (٦٢٦٠)، (١١/ ٥٠ فتح). هكذا مختصرا.","vol":"14","page":358},{"text":"٧١٧٤ - حدثنا محمد بن عزيز الأيلي، قال: حدثنا سلامة بن روح، قال: حدثني عُقيل، عن ابن شهاب (^١) ح،\nوحدثنا الدنداني، وأَبو أُميّة، قالا: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري، قال: حدثني عبيد الله بن\n⦗٣٦٠⦘ عبد الله، أَنّ عبد الله بن عباس أخبره، أنّ أبا سفيان بن حرب أخبره، أنّ هرقل أرسل إليه في ركب من قريش، وكانوا تجارًا في الشام، في المدّة التي كان رسول الله ﷺ مَادّ فيها (^٢) أبا سفيان وكفّار قريش، فأتوه وهم بإيلياء، فدعاهم في مجلسه وحوله عظماء الروم، ثمّ دعاهم وترجمانه -وذكر الحديث بطوله- (^٣).\nمن هنا لم يخرجاه (^٤).\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم.\n(^٢) \"ماد فيها … \" أي: أعطاها. انظر: لسان العرب (٣/ ٤١١)، مادة: ميد.\n(^٣) انظر الحديث رقم (٧١٦٧). وقد أخرجه البخاري أيضا (كتاب الأدب -باب صلة المرأة أمها، ولها زوج- ح (٥٩٨٠)، (١٠/ ٤٢٧ فتح).\nوفي (كتاب الأحكام -باب ترجمة الحكام، وهل يجوز ترجمان واحد؟ - ح (٧١٩٦)، (١٣/ ١٩٧ - ١٩٨ فتح). مختصرًا، من طريق أبي اليمان به.\n(^٤) قوله: (من هنا لم يخرجاه) ليست في (ل)، وهو أولى بالصواب.","vol":"14","page":359},{"text":"٧١٧٥ - حدثنا أبو الأزهر، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت محمد بن إسحاق (^١) (^٢) يقول حدثني الزهري (^٣)، عن عبيد الله بن عبد الله، عن ابن عبّاس عن أبي سفيان بن حرب قال: في كانت الهدنة بيننا وبين رسول الله ﷺ عام الحديبية (^٤) وكنّا قومًا تجارًا،\n⦗٣٦١⦘ وكانت الحرب قد حصرتنا فلم نأمن، فلمّا أَنْ أَمِنَّا خرجت تاجرًا إلى الشام في رهط (^٥) من قريش -وذكر الحديث- (^٦).\n_________\n(^١) ابن يسار المطلبي.\n(^٢) نهاية (ل ٥/ ٢٢٢ / ب).\n(^٣) الزهري هو موضع الالتقاء مع مسلم.\n(^٤) كان عام الحديبية في السنة السادسة من الهجرة، وفيه وقع الصلح بين النبي ﷺ وبين =\n⦗٣٦١⦘ = مشركي قريش.\nوالحديبية: بضم الحاء المهملة، وفتح الدال، وياء ساكنة وباء موحدة مكسورة، وآخرها ياء مشدّدة ومخففة؛ وهي اسم لبئر تقع الآن على بعد (٢٢) كيلًا غرب مكة على طريق جدّة القديم، وتعرف بالشميسي.\nانظر: السيرة النبوية لابن هشام (٣/ ٣٠٧)، معجم البلدان (٢/ ٢٦٥)، معجم المعالم الجغرافية (صـ: ٩٤)، ويُطالع مرويات غزوة الحديبية للدكتور حافظ الحكمي.\n(^٥) الرهط: عدد يجمع من ثلاثة إلى عشرة، وقيل: من سبعة إلى عشرة، وما دون السبعة إلى الثلاثة نفر، وقيل الرهط ما دون العشرة من الرجال لا يكون فيهم امرأة.\nانظر: النهاية (٢/ ٢٨٢)، لسان العرب (٧/ ٣٠٥) مادة: رهط.\n(^٦) انظر الحديث رقم (٧١٦٧)، وقد أخرجه من طريق ابن إسحاق عن الزهري الطبراني في معجمه الكبير (٨/ ١٩)، ح (٧٢٧١).\n*من فوائد الاستخراج: فيه تحديد زمان الهدنة، وأنَّه عام الحديبية.","vol":"14","page":360},{"text":"٧١٧٦ - حدثنا يعقوب بن سفيان، والصبيحي (^١)، قالا: حدثنا أبو أيوب (^٢)، قال: حدثنا عبد الرحمن بن بشير، عن محمد بن إسحاق-\n⦗٣٦٢⦘ بإسناده: \"نهانا رسول الله ﷺ عن الميتة والدم\" (^٣).\n_________\n(^١) بفتح الصاد المهملة وكسر الباء الموحدة، وهو: إسماعيل بن يعقوب بن إسماعيل بن صبيح الصبيحي الحراني، كما سماه المؤلف في مواضع من كتابه منها (٣٥٧١)، (٤٦٦٢)، (٩١٨٠)، (١٠٢٧٨). وانظر: الإكمال لابن ماكولا (٥/ ١٦٦ تعليق المعلمي)، المؤتلف والمختلف لعبد الغني الأزدي (٢/ ٤٨٢)، رقم (١٣٩١)، (والخلاصة للخزرجي (ص ٣٧).\n(^٢) هو: سليمان بن عبد الرحمن الدمشقي.\n(^٣) انظر الحديث رقم (٧١٦٧)، وليس في مسلم \"نهانا رسول الله ﷺ عن الميتة والدم\" ولم أوقف على من خرجه غير المصنف بهذا اللفظ.","vol":"14","page":361},{"text":"٧١٧٧ - حدثنا الصائغ (^١) -بمكة-، قال: حدثنا يوسف بن بهلول (^٢)، قال: أخبرنا ابن إدريس (^٣)، عن محمد بن إسحاق -بإسناده بطوله، نحو حديث وهب بن جرير- (^٤).\n_________\n(^١) محمد بن إسماعيل الصائغ.\n(^٢) التميمي، أبو يعقوب الأنباري.\n(^٣) هو: عبد الله بن إدريس بن يزيد بن عبد الرحمن الأودي أبو محمد الكوفي.\n(^٤) انظر الحديث رقم (٧١٧٥).","vol":"14","page":362},{"text":"٧١٧٨ - أخبرني العبّاس بن الوليد بن مزيد [العذري] (^١)، قال: أخبرني أبي، قال: سمعت عبد الرحمن بن يزيد بن جابر (^٢)، قال: حدثني أخ (^٣) لنا، عن الزهري (^٤)، قال: حدثني عبيد الله بي عبد الله، قال: حدثني ابن عبّاس،\n⦗٣٦٣⦘ قال: كتب رسول الله ﷺ إلى قيصر يدعوه إلى الإسلام، وبعث بكتابه دحية بن خليفة الكلبي، وأمره أَنْ يدفعه إلى عظيم بصرى ليدفعه إلى قيصر -وكان قيصر لمّا كشف الله عنه جنود فارس جعل لله عليه أَنْ يمشي من حمص إلى بيت المقدس شكرًا- فلمّا أتاه كتاب رسول الله ﷺ قال: ابغوني هاهنا أحدٌ من قومه لنسألهم عن رسول الله ﷺ! قال: ابن عبّاس: فحدثني أبو سفيان [بن حرب] (^٥)، قال: كنّا قَدِمْنَا الشام تجارًا في المدّة التي كانت بين رسول الله ﷺ (^٦) وبين كفّار قريش، قال: فجاءني الرسول فانطلق بي حتى أدخلنا عليه وهو في بيت المقدس وعلى رأسه التاج، وعنده عظماء الروم، فقال: أيّكم أقرب نسبا بهذا الرجل الذي يزعم أنه نبي؟ قلت: أنا، قال: أبو سفيان: ولم يكن في القوم رجل من بني عبد شمس غيري، قال: ما قرابة بينك وبينه؟ قلت: هو ابن عمي، قال: أدنو هذا مني! فأدنوني منه وأقام أصحابي خلاف ظهري -وذكر الحديث نحو حديث شعيب بطوله- (^٧).\n_________\n(^١) من: (ل).\n(^٢) الأزدي، أبو عتبة السلمي الدمشقي (ت ١٥٣ هـ وقيل بعدها). وثقه ابن سعد، وابن معين، والعجلي، والنّسائي، وغيرهم، وذكره ابن حبّان في الثقات، وكذا وثقه الذهبي وابن حجر. الطبقات الكبرى لابن سعد (٧/ ٤٦٦)، التاريخ لابن معين (٢/ ٣٦٢)، معرفة الثقات للعجلي (٢/ ٩٠)، الثقات لابن حبان (٧/ ٨١ - ٨٢)، تهذيب الكمال (٨/ ١٨)، الكاشف (٢/ ١٦٨)، تقريب التهذيب (صـ: ٦٠٤).\n(^٣) لعلّه: يزيد بن يزيد بن جابر الأزدي الشامي أخو عبد الرحمن بن يزيد وكان الأصغر.\n(^٤) الزهري هو موضع الالتقاء مع مسلم.\n(^٥) من: (ل).\n(^٦) نهاية (ل ٥/ ٢٢٣ / أ).\n(^٧) انظر الحديث رقم (٧١٧٤).\n* من فوائد الاستخراج: بيان أنّ المراد بإيلياء بيت المقدس.","vol":"14","page":362},{"text":"٧١٧٩ - حدثنا أبو عبد الملك القرشي (^١)، قال: حدثنا محمد بن عائذ (^٢)، قال: حدثنا الوليد بن محمد (^٣)، عن محمد بن مسلم (^٤) -بإسناده بطوله- (^٥).\n_________\n(^١) هو: أحمد بن إبراهيم بن محمد بن عبد الله القرشيّ أبو عبد الملك الدمشقي.\n(^٢) ابن أحمد القرشي أبو أحمد الدمشقي، (ت ٢٣٣ هـ).\nقال ابن معين، وصالح جزرة: \"ثقة\" زاد جزرة: \"إلّا أنّه قدري\"، وقال دحيم: \"صدوق\"، وقال النّسائي: \"لا بأس به\"، وذكره ابن حبّان في الثقات، قال ابن حجر: \"صدوق، رمي بالقدر\".\nسؤالات ابن الجنيد (صـ: ٣٩٧)، الجرح والتعديل (٨/ ٥٢)، الثقات لابن حبّان (٩/ ٧٥)، تهذيب الكمال (٢٥/ ٤٢٩)، تقريب التهذيب (صـ: ٨٥٨).\n(^٣) الموقري أبو بشر البلقاوي. (ت ١٨٢ هـ).\nضعفه ابن المديني، وأبو زرعة، وأبو حاتم، والدارقطني، وغيرهم، وقال ابن معين: \"كذاب\"، وقال النسائي: \"متروك الحديث\"، وقال الذهبي: \"تركوه\"، وقال ابن حجر: \"متروك\". الضعفاء والمتروكين للنسائي (صـ: ٢٤٠)، الجرح والتعديل (٩/ ١٥)، الكامل لابن عدي (٧/ ٧٢)، الضعفاء والمتروكون للدارقطني (صـ: ٣٨٤)، الكاشف (٣/ ٢١٣)، تقريب التهذيب (صـ: ١٠٤١).\n(^٤) محمد بن مسلم الزهري هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث رقم (٧١٦٧).","vol":"14","page":364},{"text":"٧١٨٠ - حدثنا محمد بن يحيى (^١)، قال: حدثنا نصر بن علي (^٢) ح، حدثني عثمان بن خرزاذ، قال: حدثني نصر بن علي، قال: حدثني\n⦗٣٦٥⦘ أبي، قال: حدثني خالد بن قيس، عن قتادة، عن أنس بن مالك: أنّ رسول الله ﷺ كتب إلى قيصر كسرى، وإلى كلِّ جَبَّار يدعوهم إلى الله ﷿ (^٣).\n_________\n(^١) الذهلي.\n(^٢) نصر بن علي الجهضمي هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب كتب النبي ﷺ إلى ملوك الكفار يدعوهم إلى الله ﷿ ح (٧٥)، ٣/ ١٣٩٨).\nمن فوائد الاستخراج: الإتيان بمتن رواية نصر بن علي والتي ذكر مسلم إسنادها،\nوأحال على رواية يوسف بن حماد المعني، وستأتي عند المصنف برقم (٧١٨٣).","vol":"14","page":364},{"text":"٧١٨١ - ز- وحدثنا محمد بن يحيى (^١)، قال: حدثنا نصر بن علي ح\nوحدثني عثمان بن خرزاذ: قال: حدثنا نصر بن علي، قال: حدثنا نوح بن قيس (^٢)، [عن أخيه خالد بن قيس] (^٣)، عن قتادة، عن أنس بن\n⦗٣٦٦⦘ مالك: أَنّ رسول الله ﷺ كتب إلى بكر بن وائل: \"من محمد رسول الله ﷺ (^٤) إلى بكر بن وائل أَنْ أَسلموا تسلموا، فَلَمْ يجدوا من يقرأه إلّا رجلٌ من بني ضبيعة (^٥) فهم يسمّون بني الكاتب\" (^٦) (^٧).\n_________\n(^١) الذهلي.\n(^٢) ابن رباح الأزدي، أبو روح البصري. (ت ١٨٣ أو ١٨٤ هـ).\nقال ابن معين وأحمد والعجلي وأبو داود: \"ثقة\"، زاد أبو داود: \"وكان يتشيع، وبلغني أنّ يحيى ضعفه\". وذكره ابن حبان في الثقات، وقال ابن معين: \"شويخ صالح الحديث\"، وقال النسائي: \"لا بأس به\"، وقال الذهبي: \"حسن الحديث، وقد وثق\"، وقال ابن حجر: \"صدوق رمي بالتشيع\".\nالتاريخ لابن معين (٢/ ٦١٢)، العلل ومعرفة الرجال لأحمد (٢/ ٤٧٨)، معرفة الثقات للعجلي (٢/ ٣٢٠)، من كلام أبي زكريا يحيى بن معين في الرجال -رواية الدقاق- (صـ: ٤١)، سؤالات الآجري (٣/ ٣٣٥)، الثقات لابن حبان (٩/ ٢٦٠)، تهذيب الكمال (٣٠/ ٥٥)، الكاشف (٣/ ١٨٦)، تقريب التهذيب (صـ: ١٠١٠).\n(^٣) من: (ل)، وقد تصحفت في المطبوع من إتحاف المهرة لابن حجر (٢/ ٢٧١) إلى =\n⦗٣٦٦⦘ = (أمية بن خالد بن قيس) وهو: خالد بن قيس بن رباح الأزدى البصري.\nوثقه ابن معين، والعجلي، وذكره ابن حبّان في الثقات، وقال ابن المديني: \"ليس به بأس\"، قال أبو الفتح الأزدي: \"خالد بن قيس عن قتادة فيها مناكير\"، وقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق يغرب\".\nمعرفة الثقات للعجلي (١/ ٣٣١)، تاريخ الدارمي (صـ: ١٠٦)، الثقات لابن حبان (٦/ ٢٥٩)، تاريخ أسماء الثقات لابن شاهين (ص: ٧٧)، الكاشف (١/ ٢٠٧)، تهذيب التهذيب (٣/ ١١٣)، تقريب التهذيب (صـ: ٢٩٠).\n(^٤) ﷺ ليست في (ل).\n(^٥) هم بنو ضُبَيْعة بن ربيعة بن نزار بن معد بن عدنان.\nانظر: جمهرة أنساب العرب (صـ: ٢٩٢، ٤٨٣)، قلائد الجمان (صـ: ٢٩)، وانظر- أيضًا- طبقات ابن سعد (١/ ٢٨١).\n(^٦) إسناده حسن، وقد أخرجه البزار (٢/ ٢٦٦) ح (١٦٧٠)، كشف الأستار، وأبو يعلى (٥/ ٣٢٥) ح (٢٩٤٧)، وابن حبّان في صحيحه (١٤/ ٥٠٠) ح (٦٥٥٨)، والطبراني في المعجم الصغير (١/ ١١١)، كلهم من طريق نصر بن علي به.\nقال الهيثمي في مجمع الزوائد (٥/ ٣٠٨): \"رواه أبو يعلى والبزار والطبراني في الصغير، ورجال الأولَين رجال الصحيح\".\n(^٧) نهاية (ل ٥/ ٢٢٣/ ب).","vol":"14","page":365},{"text":"٧١٨٢ - حدثنا أبو داود السجستاني، قال: حدثنا نصر بن علي،\n⦗٣٦٧⦘ قال: حدثني نوح بن قيس، عن أخيه خالد بن قيس (^١)، عن قتادة، عن أنس: أنّ النبي ﷺ كتب إلى كسرى وقيصر وكل (^٢) جبّار يدعوهم إلى الله ﷿ (^٣).\n_________\n(^١) خالد بن قيس هو موضع الالتقاء مع مسلم.\n(^٢) في (ل): (وإلى كلِّ).\n(^٣) انظر الحديث رقم (٧١٨٠).","vol":"14","page":366},{"text":"٧١٨٣ - حدثنا جعفر بن محمد بن أبي عثمان الطيالسي، قال: حدثنا يوسف بن [حمّاد] (^١) المعْنِيُّ (^٢)، قال: حدثنا عبد الأعلى السامي، عن سعيد -يعني ابن أبي عروبة- عن قتادة، عن أنس: أَنّ نبي الله ﷺ كتب قبل موته إلى كسرى وقيصر وإلى النّجاشي (^٣)، وإلى كلِّ جَبَّار يدعوهم إلى الله ﷿، وليس بالنجاشي الذي صلى عليه النبي ﷺ (^٤).\n⦗٣٦٨⦘ رواه (^٥) مسلم (^٦) عن محمد بن عبد الله [الرّزيّ] (^٧) عن عبد الوهاب بن عطاء، عن سعيد بمثله.\n_________\n(^١) في (ك) (خالد) والتصويب من (ل). وإتحاف المهرة لابن حجر (٢/ ٢٧٠) ح (١٦٩٩)، وصحيح مسلم (٣/ ١٣٩٧)، ومن مصادر ترجمته أيضا.\n(^٢) يوسف بن حماد المعْنِيّ هو موضع الالتقاء مع مسلم.\n(^٣) النجاشي: بتشديد الياء وقيل الصواب تخفيفها وسكونه؛ كلمة للحبش تسمى بها ملوكها. انظر: المجموع المغيث للأصفهاني (٣/ ٢٦٣ - ٢٦٤)، النهاية (٥/ ٢٢)، لسان العرب (٦/ ٣٥١) مادة: نجش.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسر -باب كتب النبي ﷺ إلى ملوك الكفار يدعوهم إلى الله ﷿ ح (٧٥)، ٣/ ١٣٩٧).\nمن فوائد الاستخراج:\n١ - بيان أن سعيدا هو ابن أبي عروبة، وعبد الأعلى هو السامي. =\n⦗٣٦٨⦘ = ٢ - فيه تحديد تقريبي لزمن كتابته، وأنه قبيل موته ﷺ.\n(^٥) في (ل): (روى).\n(^٦) في صحيحه (كتاب الجهاد والسير -باب كتب النبي ﷺ إلى ملوك الكفار يدعوهم إلى الله ﷿ ح (٧٥)، ٣/ ١٣٩٨).\n(^٧) في (ك): (الرازي) والتصويب من: (ل)، ومن صحيح مسلم (٣/ ١٣٩٨).\nوالرزي: بضم الراء وتشديد الزاي المكسورة، هذه النسبة إلى الرّز وهو الأرز، وهو مشهور بهذه النسبة. انظر: الأنساب للسمعاني (٣/ ٦١).","vol":"14","page":367},{"text":"٧١٨٤ - حدثنا أبو شيبة بن أبي شيبة، ومحمد بن علي بن داود (^١)، قالا: حدثنا أَحمد بن حنبل ح،\nوحدثنا الصغاني، قال: حدثنا عبيد الله بن عمر (^٢)، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا عمران القطان (^٣)، عن قتادة (^٤)، عن أنس بن مالك: أَنَّ رسول الله ﷺ كتب إلى كسرى وقيصر وأكيدر دومة (^٥) يدعوهم إلى الله، (إلى\n⦗٣٦٩⦘ هنا لم يخرجاه) (^٦).\n_________\n(^١) ابن عبد الله أبو بكر البغدادي، المعروف بابن أخت غَزَال.\n(^٢) ابن ميسرة القواريري.\n(^٣) هو: عمران بن دَاوَر العَمِّيُّ، أبو العوَّام القطان البصري.\n(^٤) قتادة هو موضع الالتقاء مع مسلم.\n(^٥) هو: أكيدر بن عبد الملك، صاحب دومة الجندل، عدّه أبو نعيم وابن منده في =\n⦗٣٦٩⦘ = الصحابة، وتعقبهما ابن الأثير فقال: \"ومن قال إنّه أسلم فقد أخطأ خطأً ظاهرًا، وكان أكيدر دومة نصرانيًّا، ولما صالحه النبي ﷺ عاد إلى حصنه وبقي فيه، ثمّ إنّ خالدًا أسره لما حاصر دومة أيام أبي بكر ﵁، فقتله مشركًا نصرانيًّا، وقد ذكر البلاذري أن أكيدرًا لما قدم على النبي ﷺ مع خالد أسلم وعاد إلى دومة، فلما مات النبي ﷺ ارتد … \".\nوقال ابن حجر: \"فالذي يظهر أن أكيدر صالح على الجزية كما قال ابن إسحاق، ويحتمل أن يكون أسلم بعد ذلك -كما قال الواقدي-، ثمّ ارتدّ بعد النبي ﷺ مع من ارتد -كما قال البلاذري- ومات على ذلك والله أعلم\".\nانظر: معرفة الصحابة (٣/ ٢٩)، أسد الغابة (١/ ١٣٥)، الإصابة (١/ ١٢٥ - ١٢٧).\nودومة الجندل: بضم أوله وفتحه وهي بلدة معروفة الآن في منطقة الجوف، يشرف عليها حصنُ ماردٍ وهو حصن أكيدر الكندي، وتبعد عن المدينة حوالي (٨٨٠) كيلًا من جهة الشمال. انظر: معجم البلدان (٢/ ٥٥٤)، معجم المعالم الجغرافية (صـ: ١٢٧ - ١٢٨).\n(^٦) ما بين القوسين ليست في (ل)، وهو أولى بالصواب.\nوانظر تخريج الحديث برقم (٧١٨٣) وقبله (٧١٨٠)، ولم يذكر مسلم \"أكيدر دونة\". وقد أخرجه بذكر \"أكيدر دومة\" أحمد في مسنده (٣/ ١٣٣)، وابن حبّان في صحيحه (١٤/ ٤٩٢) ح (٦٥٥٤) كلاهما من طريق ابن مهدي به.\nوأخرجه ابن حبّان أيضا (١٤/ ٤٩١) ح (٦٥٥٣) من طريق بكر بن أحمد الطاحي، عن نصر بن علي بن نوح بن قيس، عن أخيه، عن قتادة به.","vol":"14","page":368},{"text":"٧١٨٥ - حدثنا أحمد بن عصام الأصبهاني، قال: حدثنا معاذ بن\n⦗٣٧٠⦘ هشام (^١)، قال: حدثني أبي، عن قتادة، عن أنس بن مالك: أَنَّ النبي ﷺ أَراد أنْ يكتب إلى المعجم (^٢)، فقيل له: إنّ المعجم لا يقبلون إلّا كتابًا عليه خاتم، فاصطنع خاتمًا من فضة، فكأنّي أَنظر إلى بياضه في كفه (^٣).\n_________\n(^١) معاذ بن هشام هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٢٤ / أ).\n(^٣) أخرجه مسلم (كتاب اللباس والزينة -باب في اتخاذ النبي ﷺ خاتمًا لما أراد أنْ يكتب إلى المعجم- ح (٥٧)، ٣/ ١٦٥٧)، البخاري: (كتاب اللباس -باب نقش الخاتم - ح (٥٨٧٢)، (١٠/ ٣٣٦ فتح)، بنحوه.","vol":"14","page":369},{"text":"٧١٨٦ - حدثنا أبو عوف عبد الرحمن بن مرزوق البُزُوري (^١)، وابن أبي العوام (^٢)، قالا: حدثنا عبد الوهاب بن عطاء (^٣)، قال: حدثنا سعيد بن أبي عروبة، عن قتادة (^٤)، عن أنس بن مالك: أنّ النبي ﷺ أراد أن يكتب إلى كسرى وقيصر، فقيل: إنّهم لا يقبلون كتابًا إلّا بخاتم، فاتخذ خاتمًا من\n⦗٣٧١⦘ فضة نقشه: محمد رسول الله ﷺ (^٥).\n_________\n(^١) هو: عبد الرحمن بن مرزوق بن عطية البغدادي، أبو عوف البزوري.\nوالبُزُوري: بضم الباء الموحدة والزاي، والراء بعد الواو، هذه النسبة إلى البزور، وهي جمع البِزْر، يقال: هذا لمن يبيع البزور للبقول وغيرها. قال الدارقطني: \"لا بأس به\"، وقال الخطيب والسمعاني: \"كان ثقة\". سؤالات الحاكم للدارقطني (صـ: ١٢٩)، تاريخ بغداد (١٠/ ٢٧٤)، الأنساب للسمعاني (١/ ٣٤٣ - ٣٤٤).\n(^٢) هو: محمد بن أحمد بن يزيد بن أبي العوّام الرياحي.\n(^٣) الخفّاف أبو نصر البصري.\n(^٤) قتادة هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم: (كتاب اللباس والزينة -باب في اتخاذ النبي ﷺ خاتمًا لما أراد أن يكتب إلى المعجم- ح (٥٨)، ٣/ ١٦٥٧)، والبخاري أيضا -كما تقدم في الحديث (٧١٨٥)، وسيأتي أيضا في الحديث رقم (٧١٨٧) -.","vol":"14","page":370},{"text":"٧١٨٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثني شعبة (^١)، قال: سمعت قتادة يحدث عن أنس بن مالك، قال: أراد رسول الله ﷺ أَنْ يكتب إلى الروم، فقيل: إنّهم لا يقرؤن كتابًا إلّا مختومًا، فاتخذ رسول الله ﷺ خاتمًا من فضة، فكأني أنظر إلى بياضه في يد رسول الله ﷺ، ونقشه: \"محمد رسول الله ﷺ\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب اللباس والزينة -باب اتخاذ النبي ﷺ خاتمًا لما أراد أن يكتب إلى المعجم- ح (٥٦)، ٣/ ١٦٥٧)، وأخرجه البخاري: (كتاب الجهاد والسير- باب دعوة اليهود والنصارى، وعلى ما يقاتلون عليه وما كتب النبي ﷺ إلى كسرى وقيصر والدعوة قبل القتال- ح (٢٩٣٨) (٦/ ١٢٧ فتح).","vol":"14","page":371},{"text":"٧١٨٨ - حدثنا عمّار بن رجاء، قال: حدثنا أبو داود (^١) ح،\nوحدثنا الصغاني، حدثنا أبو النضر (^٢)، كلاهما عن شعبة (^٣) بمثله (^٤).\n_________\n(^١) الطيالسي.\n(^٢) هاشم بن القاسم.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٧١٨٧).","vol":"14","page":371},{"text":"٧١٨٩ - حدثنا طاهر بن خالد بن نزار، قال: حدثني أبي، قال: حدثنا إبراهيم بن طهمان، قال: حدثني الحجاج بن الحجاج، عن قتادة (^١)، عن أنس ابن مالك (^٢)، قال: أراد رسول الله ﷺ أَنْ يكتب إلى ملوك المعجم، فقال له أُنَاسٌ من المعجم: إنّهم لا يقبلون كتابًا إلّا بخاتمٍ، فاتخذَ خاتمًا من فضة، كأَنِّي أَنظر إلى بياضه في كفّه، ونقش فيه: محمد رسول الله (^٣).\n_________\n(^١) قتادة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٢٤ /ب).\n(^٣) انظر الحديث رقم (٧١٨٥).","vol":"14","page":372},{"text":"<span data-type='title' id=toc-1035>[باب] (^١) بيان محاربة رسول الله ﷺ المشركين يوم حُنَيْن، والدّليل على الإباحة للرجل محاربة الفئة وحده.</span>\n_________\n(^١) من: (ل)، وفي نهاية ترجمة الباب زيادة: (الترجمة أطول منه).","vol":"14","page":373},{"text":"٧١٩٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، قال: حدثني كثير بن العبّاس بن عبد المطلب، قال: قال العبّاس بن عبد المطلب: شهدت النبي ﷺ يوم حُنين (^٢)، فلزمت أنا وأبو سفيان بن الحارث بن عبد المطلب رسول الله ﷺ، فلم نفارقه؛ ورسول الله ﷺ على بغلة له بيضاء أهداها له فروة بن نفاثة الجذامي (^٣)، فلما التقى المسلمون\n⦗٣٧٤⦘ والكفار ولّى المسلمون مدبرين، فطفق (^٤) رسول الله ﷺ يركض (^٥) بغلته نحو الكفار، قال العبّاس: وأنا آخذ بخطام بغلة رسول الله ﷺ (^٦) أكفها إرادة أنْ لا تسرع، وأبو سفيان آخذ بركاب رسول الله ﷺ، فقال رسول الله ﷺ: \"أي عباس! ناد أصحاب السَّمُرة\" (^٧)، قال العبّاس: وكنت رجلًا صيِّتًا (^٨)، فقلت بأعلى صوتي: أين أصحاب السَّمُرة؟ قال: والله! لكأني عطفتهم حين سمعوا صوتي عطف البقر على أولادها، فقالوا: لبيك! يا لبيك، قال: فاقتتلوا هم والكفّار، والدعوة في الأنصار يا معشر الأنصار، ثم قصرت الدعوة على بني الحارث بن الخزرج فقالوا: يا بني الحارث بن الخزرج، فنظر رسول الله ﷺ؛ وهو على بغلته كالمتطول عليها إلى قتالهم، فقال رسول الله ﷺ: \"هذا حينُ حَمِى الوطيس\" (^٩)، قال: ثمّ أخذ\n⦗٣٧٥⦘ رسول الله ﷺ حُصَيِّات فرمى بهن وجوه الكفّار، ثمّ قال: \"انهزَمُوا وربّ محمد\" فذهبت أنظر فإذا القتال على هيئته على ما أرى، قال: فوالله ما هو إلّا أنْ رماهم رسول الله ﷺ بحصيّاته، فما زلت أرى حدّهم كليلا (^١٠) وأمرهم مدبرًا (^١١) (^١٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٢) وهي: غزوة هوازن؛ كانت في شوال سنة ثمان من الهجرة بعد فتح مكة، وحُنَينٌ وادٍ قريبٌ من الطائف، بينه وبين مكة بضعة عشر ميلاٍ، قال البلادي: \"وهو وادٍ من أودية مكة يقع شرقها بقرابة ثلاثين كيلًا ويسمى اليوم وادي الشرائع).\nانظر: السيرة النبوية لابن هشام (٤/ ٦٠ - ٩٠)، الطبقات لابن سعد (٢/ ١٤٩ - ١٥٧)، معجم ما استعجم (٢/ ٤٧١) معجم المعالم الجغرافية (صـ: ١٠٧).\n(^٣) اختلف في اسم أبيه: فقيل هو فروة بن عامر، وقيل ابن نفاثة، ويقال ابن نباتة، ويقال ابن نعامة -كما سيأتي عند المصنف في الرواية التالية برقم (٧١٩١)، من طريق عبد الرزاق، أسلم في عهد النبي ﷺ وبعث إليه بإسلامه، وأهدى له بغلة بيضاء، وكان عاملًا للروم على فلسطين وما حولها على ما يليه من العرب.\nالاستيعاب (٣/ ١١٩) المطبوع بهامش الإصابة، والإصابة (٣/ ٢١٣).\n(^٤) أي: أخذ بالفعل وجعل يفعل. النهاية (٣/ ١٢٩).\n(^٥) أي: يحركها ويضربها بالأرجل.\nانظر: غريب الحديث لأبي عبيد (٤/ ٢٣٥)، المجموع المغيث للأصفهاني (١/ ٧٩٧).\n(^٦) نهاية (ل ٥/ ٢٢٥/ أ).\n(^٧) هي: الشجرة التي كانت عندها بيعة الرضوان عام الحديبية. النهاية (٢/ ٣٩٩).\n(^٨) أي: شديد الصوت عالية. وانظر المجموع المغيث (٢/ ٢٩٨). النهاية (٣/ ٦٤).\n(^٩) حمى الوطيس: بفتح الواو وكسر الطاء المهملة، وبالسين المهملة، قال الأصفهاني: \"هذا من فصيح الكلام، يعبر به عن اشتباك الحرب وقيامها على ساق .... \".\nوالوطيس: قيل: هو التنور، وقيل: المعركة، لأنّ الخيل تطسها بحوافرها، وقيل: حجارة =\n⦗٣٧٥⦘ = مدورة فإذا حميت لم يقدر أحد الوطء عليها، وقيل غير ذلك.\nوهي كلمة قيل: لم تسمع إلّا منه ﷺ.\nانظر: المجموع المغيث (٣/ ٤٣٠)، لسان العرب (٦/ ٢٥٥ - ٢٥٦) مادة \"وطس\"، شرح صحيح مسلم للنووي (١٢/ ١١٦).\n(^١٠) أي: بأيسهم وشدتهم. تفسير غريب ما في الصحيحين (صـ: ٣٧٩).\n(^١١) أي: ضعيفا نابيًّا. تفسير غريب ما في الصحيحين (صـ: ٣٧٩).\n(^١٢) أخرجه مسلم، (كتاب الجهاد والسير -باب في غزوة حنين- ح (٧٦)، ٣/ ١٣٩٨ - ١٣٩٩).","vol":"14","page":373},{"text":"٧١٩١ - حدثنا الدّبري، قال: قرأنا على عبد الرزاق (^١)، عن معمر، عن الزهري، قال: أخبرني كثير بن العبّاس، عن أبيه العبّاس، قال: شهدت / (^٢) مع رسول الله ﷺ يوم حنين، فلقد رأيت النبي ﷺ وما معه إلّا أَنا وأبو سفيان بن الحارث بن عبد المطلب، فلزمنا رسول الله ﷺ فلم نفارقه وهو على بغلة\n⦗٣٧٦⦘ شهباء (^٣) -وربما قال: معمر: بيضاء- أهداها له فروة بن [نعامة] (^٤) الجذامي، فلما التقى المسلمونَ والكفّار ولّى المسلمون مدبرين، وطفق رسول الله ﷺ يركض بغلته قِبَل الكفّار، قال العبّاس: وأنا آخذٌ بلجام [بغلة] (^٥) رسول الله ﷺ أَكُفَّها وهو لا يألو ما أَسرع نحو المشركين، وأبو سفيان بن الحارث آخذ بغرز (^٦) النبي ﷺ، فقال النبي ﷺ: \"يا عبّاس ناد أصحاب السَّمُرة\" قال: وكنت رجلا صيِّتا؛ فقلت بأعلى صوتي: أَين أَصحاب السَّمُرة؟ قال: فوالله لكأنّي عطفتهم حين سمعوا صوتي عطفة البقر على أَولادها، فقالوا: يا لبيك! يا لبيك، وأَقبل المسلمون فاقتتلوا هم والكفّار، فنادت الأنصار تقول: يا معشر الأنصار: ثمّ قصرت الدعوات على بني الحارث بن الخزرج، فنادوا: يا بني الحارث بن الخزرج: قال: فنظر رسول الله ﷺ (^٧) وهو على بغلته كالمتطول عليهم إلى قتالهم، فقال رسول الله ﷺ: \"هذا حينُ حَمِي الوطيس\"، قال: ثمّ أخذ\n⦗٣٧٧⦘ رسول الله ﷺ بحُصَيَّات، فرمى بهنَّ وجوهَ الكفّار، ثمّ قال: \"انهزَمُوا وربّ الكعبة، انهزموا وربّ الكعبة\"، قال: فذهبت أَنظر فإِذا القتال على هيئته فيما أَرى، قال: فوالله ما هو إلّا أنْ رماهم رسول الله ﷺ بحُصَيّات، فما زلت أرى حدهم كليلا وأمرهم مدبرًا حتى هزمهم الله، قال: وكأني أنظر إلى النبي ﷺ يركض خلفهم على بغلة له (^٨).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٢٥/ ب).\n(^٣) أي: بيضاء. انظر: غريب الحديث للخطابي (٢/ ٢٤٠)، لسان العرب (١/ ٥٠٨ - ٥١٠) مادة: \"شهب\".\n(^٤) في (ك): (نفاثة) والتصويب من: (ل)، ومن مصنف عبد الرزاق (٥/ ٣٧٩) ح (٩٧٤١) وصحيح مسلم (٣/ ١٣٩٩) ح (٧٧)، ويؤيده أيضًا ما سيأتي عند المصنف في الحديث رقم (٧١٩٤).\n(^٥) من: (ل).\n(^٦) أي: بركاب النبي ﷺ. انظر: المجموع المغيث للأصفهاني (٢/ ٥٥٢).\n(^٧) نهاية (ل ٥/ ٢٢٦/أ) من: (ل).\n(^٨) أخرجه مسلم (كتاب الجهاد والسير -باب في غزوة حنين- ح (٧٧)، ٣/ ١٣٩٩).\n* من فوائد الاستخراج: الإتيان بمتن رواية عبد الرزاق، والتي ذكر مسلم إسنادها، وبعض ألفاظها، وأحال على رواية ابن وهب، عن يونس، عن الزهري.","vol":"14","page":375},{"text":"٧١٩٢ - ز- حدثنا الدبري، قال: أخبرنا عبد الرزاق، عن معمر، عن الزهري، قال: كان عبد الرحمن بن أزهر، يحدث: أَنّ خالد بن الوليد خرج يومئذ وهو على الخيل خيل رسول الله ﷺ، قال ابن أزهر: قد رأيت رسول الله ﷺ بعد ما هزم الله الكفّار ورجع المسلمون إلى رحالهم، يمشي في المسلمين ويقول: \"من يدل على رحل خالد بن الوليد؟ \" حتى دُلِلْنا على رحله، فأتاه رسول الله ﷺ فنظر إلى جرحه.\nقال الزهري: وحسبت أَنّه قال: ونفث فيه رسول الله ﷺ (^١).\n_________\n(^١) إسناده منقطع، لم يسمعه الزهري من عبد الرحمن بن أزهر. قاله أبو زرعة وأبو حاتم كما في العلل لابن أبي حاتم (١/ ٤٤٦ - ٤٤٧).\nوقد أخرجه عبد الرزاق (٥/ ٣٧٩ - ٣٨١) ح (١٧٤١) مطولًا، ومن طريقه أحمد في مسنده (٤/ ٨٨، ٣٥٠ - ٣٥١)، وابن حبان في صحيحه (١٥/ ٥٦٤٥ - ٥٦٥)، ح (٧٠٩٠)، والبيهقي في دلائل النبوة (٥/ ١٣٩ - ١٤٠). =\n⦗٣٧٨⦘ = وأخرجه أحمد في مسنده (٤/ ٨٨)، وأبو داود في السنن (٤/ ٦٢٧ - ٦٢٨) ح (٤٤٨٧)، (٤٤٨٩)، والحاكم في المستدرك (٤/ ٤١٦ - ٤١٧) ح (٨١٣٠) كلهم من طريق أسامة بن زيد، عن الزهري به.\nوأخرجه أحمد (٤/ ٣٥١)، والنسائي في الكبرى (٣/ ٢٥١) ح (٥٢٨٢) من طريق صالح بن كيسان، عن الزهري به.\nوأخرجه أبو داود في السنن (٤/ ٦٢٧ - ٦٢٨) ح (٤٤٨٨)، والنسائي في الكبري (٣/ ٢٥١) ح (٥٢٨٣).\nكلاهما من طريق عقيل عن الزهري أخبره أن عبد الله بن عبد الرحمن بن الأزهر أخبره عن أبيه.\nفأدخلا عبد الله بن عبد الرحمن بين الزهري وبين أبيه عبد الرحمن.\nقال النسائي: وهذا أولى بالصواب.\nإلّا أنهما -أعني أبا داود والنسائي- روياه عن أحمد بن عمرو بن السرح، قال: وجدت في كتاب خالي عبد الرحمن بن عبد الحميد، عن عقيل به -أي: وجادة.","vol":"14","page":377},{"text":"٧١٩٣ - ز- حدثنا يونس بن عبد الأعلى، وابن أخي ابن وهب (^١)، قالا: حدثنا ابن وهب، قال: أخبرني يونس (^٢)، عن الزهري، قال: كان عبد الرحمن بن أزهر يحدّث أنّ خالد بن الوليد يوم جرح وهو على خيل رسول الله ﷺ بمثله (^٣) (^٤).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب القرشيّ، أبو عبيد الله.\n(^٢) ابن يزيد الأيلي.\n(^٣) إسناده منقطع -كما تقدم- انظر الحديث رقم (٧١٩٢).\n(^٤) نهاية (ل ٥/ ٢٢٦/ب) من: (ل).","vol":"14","page":378},{"text":"٧١٩٤ - حدثنا علي بن عثمان النفيلي، وأحمد بن مسعود المقدسي، قالا: حدثنا أبو يوسف محمد بن كثير الصنعاني، عن معمر (^١)، عن الزهري، قال: أخبرني كثير بن العباس، عن أبيه العباس بمثل حديث عبد الرزاق غير أنّه قال: على بغلةٍ بيضاءَ أهداها له فروة بن نفاثة الجذامي، وأما عبد الرزاق فقال: ابن نعامة، وإنّما هو نفاثة (^٢).\n_________\n(^١) معمر هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧١٩١).","vol":"14","page":379},{"text":"٧١٩٥ - ز- حدثنا عبّاس الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (^١)، عن ابن شهاب، أنّ عبد الرحمن بن أزهر كان يحدث أنّه حضر رسول الله ﷺ حين كان يَحْثِي في وجوههم التراب (^٢).\n_________\n(^١) صالح بن كيسان.\n(^٢) في إسناده انقطاع كما تقدم انظر الحديث رقم (٧١٩٢).\nكتب في: (ك) بعد هذا الحديث: \"آخر الجزء الثامن والعشرين من أصل السمعاني- ﵀\".","vol":"14","page":379},{"text":"٧١٩٦ - حدثنا عبد الكريم بن الهيثم الدير عاقولي (^١)، قال: حدثنا\n⦗٣٨٠⦘ إبراهيم بن بشار (^٢)، قال: حدثنا سفيان (^٣)، قال: سمعت الزهري، يقول: أخبرني كثير بن عبّاس، عن العبّاس قال: لمّا كان يوم حنين بعث رسول الله -صلى الله عليه [وسلم] (^٤) - القعقاع بن أبي حدرد (^٥) يأتيه بالخبر، فذهب إليهم؛ فإذا مالك بن عوف النصري (^٦) في جمع كثير من هوازن وهو يحرضهم على الجهاد، ويقول: القوْهم بالسيوف صلتة (^٧)، ولا تلقوهم بسهم ولا برمح، فإنّ منهزمهم لا يرده شيءٌ دون النّهر، فرجع إلى النبي ﷺ، فأخبره، فدخل على المسلمين من ذلك رعبٌ شديدٌ، وقال عمر: كذب يا رسول الله! قال سفيان:\n⦗٣٨١⦘ ولمّا قال عمر: كذب لِمَا رأى المسلمين قد دخلهم، فقال القعقاع لعمر ابن الخطاب: لئن كذَّبْتني يا ابن الخطاب لربّما كذَّبْت بالحق (^٨)، فقال عمر: يا رسول الله ألا تسمع ما يقول لي هذا؟ قال له النبي ﷺ \"قد كنت ضَالًا فهداك الله\"، قال: وكان النبي ﷺ يومئذ في نحو من عشرة آلاف، فقال رجل من أصحاب النبي ﷺ: لا نغلب اليوم من قلِّةٍ، فابتلوا بكلمته، فانهزموا حتى لم يبق مع النبي ﷺ إلّا العبّاس وأبو سفيان بن الحارث، قال العبّاس: وكنت آخذًا بلجام بغلة رسول الله ﷺ عن يمينه، وأبو سفيان آخذٌ بركابه على يساره، فقال النبي ﷺ \"يا عبّاس! ناد في الناس يا أصحاب السمرة! يا أصحاب سورة البقرة! \" - قال سفيان: يذكرهم البيعة التي بايعوه تحت الشجرة، والشجرة سمرة بايعوه تحتها على أَنْ لا يفروا-، قال العبّاس: فناديت فخلصت الدعوة إلى الأنصار، إلى بني الحارث بن الخزرج، فأقبلوا ولهم حنين كحنين الإبل، فقالوا: لبيك يا رسول الله وسعديك، فلما رآهم النبي ﷺ قد أقبلوا قال: \"هيه (^٩) - عطفة البقرة على أولادها- الآن حمى الوطيس\"، فأخذ كَفًّا من حصى، فضرب بها وجوه المشركين، وقال: \"شاهت الوجوه! \"، فهزمهم الله؟، وأَعزَّ نبيه ﷺ،\n⦗٣٨٢⦘ ونزل القرآن ﴿إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾ الآية (^١٠) (^١١).\n_________\n(^١) هو عبد الكريم بن الهيثم بن زياد الدير عاقولي أبو يحيى البغدادي.\nوالدَيْر عاقولي: بفتح الدال المهملة، وسكون الياء المنقوطة باثنتين من تحتها وبعدها الراء ثمّ العين المهملة، وفيها قاف بعد الألف، نسبة إلى قرية كبيرة بالقرب من بغداد يقال لها دير العاقول. انظر: الأنساب للسمعاني (٢/ ٥٢٤ - ٥٢٥).\n(^٢) الرَّمادي، أبو إسحاق البصري.\n(^٣) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٤) من: (ل).\n(^٥) هو القعقاع بن أبي حدرد الأسلمي له ولأبيه صحبة.\nانظر: الإصابة (٣/ ٢٣٩)، (٤/ ٤٢).\n(^٦) هو مالك بن عوف بن سعد بن ربيعة النصري نسبة إلى جدّه الأعلى.\nأسلم وحسن إسلامه، وقد حماه خليفة بن خيّاط عوف بن مالك -وقد جاء كذلك في الرواية التالية عند المصنف برقم (٧١٩٨) -.\nقال ابن حجر: \"كأنه انقلب عليه، والمعروف مالك بن عوف … \".\nانظر: تاريخ خليفة بن خيّاط (صـ: ٩٩)، الإصابة (٣/ ٤٣، ٣٥٢).\n(^٧) أي: مسلولة من غمدها مهيئة للضرب بها. انظر: تفسير غريب الصحيحين (صـ: ٥٧٣).\n(^٨) نهاية (ل ٥/ ٢٢٧ / أ).\n(^٩) (هيه) كلمة يريد بها المخاطَبُ استرادة المخاطِب من الشيء الذي بدأ فيه.\n⦗٣٨٢⦘ = تفسير غريب ما في الصحيحين (صـ: ٤٦١).\n(^١٠) سورة التوبة آية (٢٥).\n(^١١) أخرجه مسلم: (كتاب الجهاد والسير -باب في غزوة حنين ح (٧٧)، (٣/ ١٤٠٠).\n* من فوائد الاستخراج:\n١ - الإتيان بمتن رواية سفيان بن عيينة عن الزهري، والتي أشار مسلم إلى إسنادها، ثم أحال على رواية يونس، عن ابن شهاب. ٢ - تصريح ابن عيينة بالسماع من الزهري، وعند مسلم بالعنعنة.","vol":"14","page":379},{"text":"٧١٩٧ - حدثنا محمد بن يحيى (^١)، وعبد الكريم بن الهيثم، قالا: حدثنا يزيد بن عبد ربه الجرجسي (^٢)، قال: حدثنا محمد بن حرب (^٣)، عن الزبيدي، عن الزهريّ، قال: كان كثير (^٤) بن العباس يحدث أن عبد الله بن عبّاس كان يحدث عن صلاة رسول الله ﷺ يوم كسفت الشمس مثل ما حدث عروة عن عائشة.\nزاد محمد قال الزهري قلت لعروة: إنّ أخاك (^٥) يوم كسفت الشمس بالمدينة\n⦗٣٨٣⦘ لم يزد على ركعتين مثل صلاة الصبح قال: أخطأ السنة (^٦).\n_________\n(^١) الذهلي.\n(^٢) هو يزيد بن عبد ربه الزبيدي أبو الفضل الحمصي المعروف بالجُرْجُسي.\n(^٣) محمد بن حرب هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ٢٢٧ / ب).\n(^٥) يعني عبد الله بن الزبير، جاء التصريح به في صحيح البخاري: (كتاب الكسوف- باب الجهر بالقراءة في الكسوف- ح (١٠٦٦)، (٢/ ٦٣٨ - ٦٣٩ فتح).\n(^٦) أخرجه مسلم: (كتاب الكسوف -باب صلاة الكسوف- ح (٥)، ٢/ ٦٢٠)، البخاري: (كتاب الكسوف -باب خطبة الإمام في الكسوف- ح (١٠٤٦)، (٢/ ٦٢٠ فتح). ولم يخرج مسلم الزيادة (قال الزهري قلت لعروة: إن أخاك …).\nوقد تقدم هذا الحديث، وحديث عروة عن عائشة، عند المصنف في: (كتاب الصلاة- بيان الجهر بالقراءة في صلاة الكسوف- (٢/ ٣٣٨) ح (٢٥١٠)، (٢٥١١).","vol":"14","page":382},{"text":"٧١٩٨ - حدثنا محمد بن بشر أخو خطاب (^١)، قال: حدثنا محمد بن خلاد (^٢)، قال: حدثنا سفيان بن عيينة (^٣)، عن الزهري، قال: حدثني كثير بن العباس، عن أبيه، قال: لمّا كان يوم حنين بعث رسول الله ﷺ القعقاع يأتيه الخبر، فذهب فإذا عوف بن مالك صاحب هوازن قد جمع أصحابه وحرضهم على القتال، فقال: القَوهم بالسيوف صلتةً، فإنّ منهزمهم لا يرده شيء دون البحر، قال: فرجع إلى النبي ﷺ، فقال: يا نبي الله إني رأيت عوف بن مالك قد جمع هوازن فوعظهم وحرضهم على القتال -وذكر الحديث بطوله وقال في آخره: - فهزمهم الله وغنم لنبيه ﷺ.\n_________\n(^١) هو محمد بن بشر بن مطر أبو بكر البغدادي الوراق.\n(^٢) ابن كثير الباهلي، أبو بكر البصري.\n(^٣) سفيان بن عيينة هو موضع الالتقاء مع مسلم.","vol":"14","page":383},{"text":"٧١٩٩ - حدثنا سليمان بن سيف، عن سعيد بن بَزِيع (^١)، عن ابن إسحاق (^٢)، عن الزهريّ (^٣) ببعض هذا الحديث (^٤).\n_________\n(^١) الحرّاني. قال أبو زرعة: \"صدوق\". الجرح والتعديل (٤/ ٨).\n(^٢) هو: محمد بن إسحاق بن يسار المطلبي.\n(^٣) الزهري هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧١٩٦).","vol":"14","page":384},{"text":"٧٢٠٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، وعمر بن أبي زائدة (^٣)، عن أبي إسحاق (^٤)، قال: سمعت البراء، أو قال له رجل: يا أبا عمارة! أفررتم عن رسول الله ﷺ\n⦗٣٨٥⦘ يوم حنين؟ قال البراء: لكن رسول الله ﷺ لم يفر، إنّ هوازن كانوا (^٥) قوما رماةً، فلما لقيناهم فحملنا عليهم انهزموا، فأقبل النّاس على الغنائم، واستقبلونا بالسهام، فانهزم الناس، فلقد رأيت رسول الله ﷺ يومئذٍ وأبو سفيان بن الحارث آخذٌ بلجام البغلة، ورسول الله ﷺ على بغلته البيضاء، والنبي ﷺ يقول: \"أَنا النبي لا كذب، أَنا ابن عبد المطلب\" (^٦).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) هو عمر بن أبي زائدة خالد بن ميمون الهمْذاني الكوفي (ت بعد ١٥٠ هـ).\nوثقه ابن معين، والعجليّ، والفسوي، وذكره ابن حبّان في الثقات. وقال أبو حاتم والنسائي: \"ليس به بأس\"، وهو قولٌ لابن معين في إحدى الروايات عنه، وكذا للفسوي، وقال أبو داود: \"يرى القدر\"، وقال الذهبي، وابن حجر: \"صدوق\"، زاد ابن حجر: \"رمي بالقدر\".\nالتاريخ لابن معين (٢/ ٤٢٩)، معرفة الثقات للعجلي (٢/ ١٦٦)، المعرفة والتاريخ للفسوي (٢/ ٦٥٦، ٣/ ١٠٩)، سؤالات ابن الجنيد (صـ: ٤٥٢)، سؤالات الآجري (٣/ ٢٠٣ - ٢٠٤)، الجرح والتعديل (٦/ ١٠٦)، الثقات لابن حبّان (٧/ ١٧٤)، تهذيب الكمال (٢١/ ٣٥٠)، الكاشف (٢/ ٢٦٩)، تقريب التهذيب (صـ: ٧١٨).\n(^٤) هو عمرو بن عبد الله السبيعي.\n(^٥) نهاية (ل ٥/ ٢٢٨ / أ).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب في غزوة حنين- ح (٨٠)، ٣/ ١٤٠١)، والبخاري: (كتاب المغازي -باب قول الله تعالى ﴿وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾ الآية- ح (٤٣١٦، ٤٣١٧)، (٧/ ٦٢٢ فتح).","vol":"14","page":384},{"text":"٧٢٠١ - حدثنا الصغاني، قال: حدثنا أبو زيد الهروي، قال: حدثنا شعبة (^١)، عن أبي إسحاق، قال: قال رجل للبراء: أفررتم عن رسول الله ﷺ يوم حنين؟ فقال البراء: لكنّ رسول الله لم يفر، إنّ هوازن كانوا قوما رماة، وإنّا لما التقينا انكشفوا، وأَقبل أصحاب رسول الله ﷺ على الغنائم ورموهم بالسهام، ولقد رأيت رسول الله ﷺ على بغلةٍ بيضاءَ وأنّ أبا سفيان بن الحارث آخذ بلجامها، وهو يقول: \"أنا النبي لا كذب، أَنا ابن عبد المطلب\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق رقم (٧٢٠٠).","vol":"14","page":385},{"text":"٧٢٠٢ - حدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن أبي إسحاق، قال: سمعت البراء بن عازب، وسئل: يا أبا عمارة! أَولى (^٢) رسول الله ﷺ يوم حنين؟ فقال: معاذ الله! قال: أمّا أَنا فأشهد أَنّ النبي ﷺ لم يولّ يومئذ، ولكن ولّى سرعان (^٣) من الناس حين رشقهم (^٤) هوازن بالنبل، وأبو سفيان بن الحارث يقود به بغلته والنبي ﷺ يقول: \"أنا النبي لا كذب أنا ابن عبد المطلب\" (^٥) (^٦).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٢) أي: أذهب هاربًا ومدبرًا. انظر: النهاية (٥/ ٢٣٠).\n(^٣) (سرعان) بفتح السين المهملة، والراء: هم الأوائل الذين يتسارعون إلى الشيء، ويُقْبلون بسرعة.\nانظر: غريب الحديث للخطابي (٣/ ٢٢٦)، المجموع المغيث للأصفهاني (٢/ ٨٠).\n(^٤) أي: رموهم رجمًا بجميع السهام. انظر: غريب الحديث لأبي عبيد (١/ ١٩).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب في غزوة حنين- ح (٨٠)، ٣/ ١٤٠١)، والبخاري: (كتاب المغازي -باب قول الله تعالى: ﴿وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾ الآية ح (٤٣١٥)، (٧/ ٦٢٢ فتح).\n*من فوائد الاستخراج: الإتيان بمن رواية سفيان والتي ذكر مسلم إسنادها.\n(^٦) نهاية (ل ٥/ ٢٢٨ / ب).","vol":"14","page":386},{"text":"٧٢٠٣ - حدثنا يزيد بن سنان (^١)، قال: حدثنا أبو عامر العقدي (^٢)،\n⦗٣٨٧⦘ قال: حدثنا عمر بن أبي زائدة، عن أبي إسحاق (^٣)، عن البراء قال: ما كان معنا يوم كذا وكذا -ذكر يومًا من أيام رسول الله ﷺ فارسٌ إلّا المقداد بن الأسود فارس رسول الله ﷺ، فقال رجل يمازحه: فررتم عن رسول الله ﷺ! فقال البراء: إنّي أشهد على رسول الله ﷺ ما فرّ يومئذ، كان والله إذا اشتد القتال؛ واحْمَرّ البأس (^٤) اتقينا به\" (^٥).\n_________\n(^١) أبو خالد القزاز البصري.\n(^٢) هو: عبد الملك بن عمرو القيسي أبو عامر العقدي البصري (ت ٢٠٤ أو ٢٠٥ هـ).\n⦗٣٨٧⦘ = والعقدي: بفتح العين المهملة والقاف وفي آخرها الدال المهملة، نسبة إلى بطن من بجيلة. الأنساب للسمعاني (٤/ ٢١٤).\n(^٣) أبو إسحاق السبيعي هو موضع الالتقاء مع مسلم.\n(^٤) (احْمَرَّ البأس) أي اشتدت الحرب؛ يقال موت أحمر أي: شديد.\nتفسير غريب ما في الصحيحين (صـ: ١٢٨).\n(^٥) انظر الحديث رقم (٧٢٠٠).","vol":"14","page":386},{"text":"٧٢٠٤ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا يحيى بن زكريا بن أبي زائدة قال: حدثني أبي (^١) وغيره، عن أبي إسحاق، قال: قال رجل للبراء: هل كنتم وليتم يا أبا عمارة يوم حنين؟ فقال: أشهد على رسول الله ﷺ ما ولّى، ولكنّه انطلق بمن أفاء من الناس، وحضر إلى هذا الحي، وهم قوم رماة؛ فرموهم برشق من نبل كأَنّها رِجل من جراد (^٢)، فانكشفوا، فأقبل القوم هنالك إلى\n⦗٣٨٨⦘ رسول الله ﷺ، وأبو سفيان بن الحارث يقود به بغلته، فلمّا غشيه المشركون نزل؛ فدعا، واستنصر وهو يقول: \"أنا النبي لا كذب أنا ابن عبد المطلب، اللهم أنزل نصرك\"، قال: \"فكنّا والله إذا احمرّ البأس نتقي [به] (^٣) وإنّ الشجاع منّا الذي يحاذي به\" (^٤).\n_________\n(^١) هو: زكريا بن أبي زائدة، وهو موضع الالتقاء مع مسلم.\n(^٢) (رِجْل من جراد) الرِجْل: الجماعة الكثيرة من الجراد خاصة. =\n⦗٣٨٨⦘ = انظر: غريب الحديث لأبي عبيد (٤/ ٢٢٢).\n(^٣) من: (ل).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب في غزوة حنين- ح (٧٩)، ٣/ ١٤٠١)، وأخرجه البخاري أيضا كما تقدم في الحديث رقم (٧٢٠٠).","vol":"14","page":387},{"text":"٧٢٠٥ - حدثنا محمد بن سويد بن سعيد الطحان -بغدادي (^١) - قال: حدثنا أحمد بن جناب (^٢)، قال: حدثنا عيسى بن يونس\n⦗٣٨٩⦘ عن أبيه (^٣)، عن أبي إسحاق (^٤) -بإسناده نحوه- (^٥) (^٦).\n_________\n(^١) الذي وقفت عليه محمد بن سويد بن [يزيد] أبو جعفر الطحان البغدادي (ت ٢٨٢ هـ)، فلعله هو.\nقال الخطيب البغدادي والذهبي: \"كان ثقة\".\nتاريخ بغداد (٥/ ٣٣٠)، تاريخ الإسلام حوادث وفيات (٢٨١ - ٢٩٠) (صـ: ٢٦٣).\n(^٢) ابن المغيرة المصيصي أبو الوليد الحدثي، (ت ٢٣٠ هـ).\nقال أبو حاتم وصالح جزرة صدوق، وقال الحكم: ثقة، وذكره ابن حبان في الثقات، وقال الذهبي، وابن حجر: صدوق.\nانظر: الجرح والتعديل (٢/ ٤٥)، الثقات لابن حبان (٨/ ١٧)، تهذيب الكمال (١/ ٢٨٥)، الكاشف (١/ ١٤)، التقريب (ص ٨٧).\n(^٣) هو: يونس بن أبي إسحاق عمرو بن عبد الله السبيعي، أبو إسرائيل الكوفي.\n(^٤) أبو إسحاق السبيعي هو موضع الالتقاء مع مسلم.\n(^٥) انظر الحديث السابق رقم (٧٢٠٤) وقبله (٧٢٠٠).\n(^٦) نهاية (ل ٥/ ٢٢٩ / أ).","vol":"14","page":388},{"text":"٧٢٠٦ - حدثنا هلال بن العلاء، قال: حدثنا حسين بن عيّاش (^١)، قال: حدثنا زهير بن معاوية أبو خيثمة الجعفي (^٢)، عن أبي إسحاق، قال: سمعت البراء وسأله رجل أكنتم فررتم يا أبا عمارة يوم حنين؟ قال: لا، والله! ما ولّى رسول الله ﷺ ولكن خرج شبّان أصحابه [وأخفاؤهم] (^٣) حُسَّرًا ليس عليهم سلاح، فأتوا قومًا رماة جمع هوازن، وبني نصر (^٤) ما يكاد يسقط لهم سهم، فرشقوهم رشقًا ما يكادون يخطئون، فأقبلوا هناك إلى رسول الله ﷺ، ورسول الله ﷺ على بغلته البيضاء وابن عمّه أبو سفيان بن الحارث بن عبد المطلب يقود به فاستنصر، ثمّ قال:\n⦗٣٩٠⦘ \"أنا النبي لا كذب أنا ابن عبد المطلب\" (^٥).\n_________\n(^١) ابن حازم السلمي مولاهم أبو بكر الباجُدَّائي.\n(^٢) زهير بن معاوية هو موضع الالتقاء مع مسلم.\n(^٣) في (ك)، (ل): (وأخيارهم)، والتصويب من هامش ك، ومن صحيح مسلم.\nوفي صحيح البخاري (وخفافهم).\n(^٤) (بنو نصر) بطن من هوازن من العدنانية، وهم بنو نصر بن معاوية بن بكر بن هوازن.\nنهاية الأرب للقلقشندي (صـ: ٣٨٤).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب في غزوة حنين- ح (٧٨)، ٣/ ١٤٠٠)، والبخاري: (كتاب الجهاد -باب من صف أصحابه عند الهزيمة ونزل عن دابته فاستنصر- ح (٢٩٣٠)، (٦/ ١٢٣ فتح).\n* من فوائد الاستخراج: فيه زيادة بيان، وهي قوله \"وابن عمه أبو سفيان\" وفي صحيح مسلم: \"أبو سفيان\".","vol":"14","page":389},{"text":"<span data-type='title' id=toc-1036>[باب] (^١) بيان محاربة النبي ﷺ أهل الطائف (^٢)، وانصرافه عنهم قبل فتحها.</span>\n_________\n(^١) من: (ل).\n(^٢) كان حصار الطائف في شهر شوال من السنة الثامنة على قول جمهور أهل المغازي، وقيل: كان ذلك في أول ذي القعدة، ودام الحصار بضع عشرة ليلة على الصحيح، ثم قفل النبي ﷺ قبل أن يفتحها.\nانظر: السيرة النبوية لابن هشام (٤/ ٤٧٨ - ٤٨٨)، الطبقات الكبرى لابن سعد (٢/ ١٥٨ - ١٦٠)، زاد المعاد (٣/ ٤٩٥ - ٤٩٩)، مرويات غزوة حنين وحصار الطائف (١/ ٢٧٨ - ٣٤٨).","vol":"14","page":391},{"text":"٧٢٠٧ - حدثنا زكريا بن يحيى بن أسد المروزي (^١) -ببغداد-، قال: حدثنا سفيان بن عيينة (^٢)، عن عمرو بن دينار، عن أبي العبّاس الشاعر، عن عبد الله بن عمرو (^٣)، قال: حاصر النبي ﷺ أهل الطائف، فلم ينل\n⦗٣٩٢⦘ منهم شيئا، قال: \"إنّا قافلون غدا، (^٤) إن شاء الله\"، فقال المسلمون: أنرجع ولم نفتحه، فقال لهم رسول الله ﷺ: \"اغدوا على القتال غدًا\"، فغدوا عليه، فأصابهم جراح، فقال لهم رسول الله ﷺ: \"إنا قافلون غدا إن شاء الله\" فأعجبهم ذلك، فضحك النبي ﷺ.\n_________\n(^١) هو زكريا بن يحيى بن أسد أبو يحيى المروزي، ويعرف بـ \"زكرَوَيْه\".\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) ابن العاص، كذا في هذه الرواية، وفي صحيح مسلم، وفي الرواية الأخرى عبد الله بن عمر بن الخطاب، كما في صحيح البخاري، على خلاف في نسخه.\nوالخلاف فيه على سفيان بن عيينة، فمن الرواة عنه من قال: \"عبد الله بن عمرو\" ومنهم من قال: \"عبد الله بن عمر\" وهم القدماء من أصحابه، كما ذكر ذلك المزي في تحفة الأشراف (٥/ ٤١٨)، وهو الصواب، صوّبَه ابن معين، والدارقطني، وابن حجر، وغيرهم.\nوقد أخرجه في مسند عبد الله بن عمر بن الخطاب الحميدي في مسنده (٢/ ٣٠٩)، =\n⦗٣٩٢⦘ = ح (٧٠٦) - وسيأتي عند المصنف برقم (٧٢٠٨)، وزاده إيضاحًا بأن قال: \"عبد الله بن عمر بن الخطاب\"، وأحمد في مسنده (٢/ ١١) وفيه: \"قيل لسفيان: عن عمرو؟ قال: لا: ابن عمر\". وأبو يعلى في مسنده (١٠/ ١٤٩) ح (٥٧٧٣).\nوأخرجه البيهقي في دلائل النبوة (٥/ ١٦٥ - ١٦٧) وفيه: \"عن علي بن المديني قال: حدثنا به سفيان غير مرة يقول عبد الله بن عمر بن الخطاب، لم يقل عبد الله بن عمرو بن العاص\".\nوانظر لمزيد من الإيضاح: فتح الباري (٧/ ٦٤١)، تعليقة أحمد شاكر على مسند أحمد (٥/ ٢٦٨ - ٢٦٩) ح (٤٥٨٨).\n(^٤) نهاية (ل ٥/ ٢٢٩ /ب).","vol":"14","page":391},{"text":"٧٢٠٨ - حدثنا محمد بن حيّوية، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا عمرو بن دينار، قال: سمعت أبا العبّاس الأعمى -واسمه السائب بن فروخ- يقول، سمعت عبد الله بن عمر بن الخطاب يقول: لما حاصر رسول الله، ﷺ الطائف فذكر مثله (^٢).\n⦗٣٩٣⦘ قال أبو عوانة: بلغني أنّ إسحاق بن موسى الأنصاري وغيره قالوا: عبد الله بن عمرو، ورواه عنه (^٣) من أصحابه ممن يفهم ويضبط فقالوا: عبد الله بن عمر.\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق زرقم (٧٢٠٧).\n* من فوائد الاستخراج: ذكر اسم أبي العباس الشاعر الأعمى.\n(^٣) أي عن سفيان بن عيينة، وفي كلام المصنف إشارة إلى أنّ الصواب عبد الله به.\nعمر بن الخطاب.","vol":"14","page":392},{"text":"٧٢٠٩ - حدثنا أبو محمد جعفر بن [محمد] (^١) الصائغ، قال: حدثنا عفان بن مسلم (^٢)، قال: حدثنا حماد بن سلمة، قال: أخبرنا ثابت، عن أنس بن مالك، أنّ رسول الله ﷺ شاور حين بلغه إقبال أبي سفيان قال: فتكلّم أبو بكر فأعرض عنه، فتكلّم عمر فأعرض عنه، فقال سعد بن عبادة: إيانا يريد رسول الله ﷺ، والذي نفسي بيده! لو أمرتنا أن نُخِضْها (^٣) البحر لأخضْناها، ولو أمرتنا أن نضرب أكبادَها برْك الغماد (^٤) لفعلنا، قال: فندب رسول الله ﷺ النّاس، قال: فانطلقوا حتى نزلوا\n⦗٣٩٤⦘ بدرًا (^٥)، ووردت عليهم روايا (^٦) قريش، وفيهم غلام لبني النّجار (^٧) فأخذوه، فكان أصحاب رسول الله ﷺ يسألونه (^٨) عن أبي سفيان وأصحابه، فيقول ما في علم بأبي سفيان، ولكن هذا أبو جهل، وعتبة بن ربيعة، وشيبة بن ربيعة، وأميّة بن خلاف، فإذا قال ذلك ضربوه، فإذا ضربوه قال: نعم، أنا أخبركم هذا أبو سفيان، فإذا تركوه فسألوه قال: ما في علم بأبي سفيان، ولكن هذا أبو جهل، وعتبة، وشيبة، وأميّة في الناس، وإذا قال هذا أيضا ضربوه، ورسول الله ﷺ قائمٌ يصلي، فلمّا رأى ذلك انصرف فقال: \"والذي نفس محمد بيده! إنكم لتضربونه إذا صدقكم، وتتركونه إذا كذبكم\"، قال: قال رسول الله ﷺ \"هذا مصرع فلان غدا، وهذا مصرع فلان غدًا -إن شاء الله- يضع يده على الأرض هاهنا، هاهنا\"، قال:\n⦗٣٩٥⦘ فما زال (^٩) أحدهم عن موضع يد رسول الله ﷺ.\n_________\n(^١) في (ك) (أحمد)، والتصويب من: (ل)، ومن إتحاف المهرة (١/ ٥٠٧).\n(^٢) عفان بن مسلم هو موضع الالتقاء مع مسلم.\n(^٣) أي: نمشي بها في البحر. انظر: النهاية (٢/ ٨٨).\n(^٤) (برك الغماد): تفتح الباء وتكسر، وتضم الغين وتكسر، وهو اسم موضع، قيل هو في أقصى اليمن، وقيل موضع وراء مكة، وقال البلادي: \"وهو اليوم معروف بهذا الاسم (البرك) بلدة مرفأ على الساحل جنوب مكة على قرابة (٦٠٠) كيل، ولها وادٍ يسمى بهذا الاسم\". انظر: معجم ما استعجم (١/ ٢٤٣ - ٢٤٥)، النهاية (١/ ١٢١)، معجم المعالم الجغرافية (صـ: ٤٢).\n(^٥) هو موضع ماء في طريق مكة وهي اليوم بلدة بأسفل وادي الصفراء، تبعد عن المدينة الآن حوالى (١٥٥) كيلًا، وعن مكة (٣١٠) أكيال، وتبعد عن سيف البحر قرابة (٤٥) كيلًا، وهو الموضع الذي وقعت فيه غزوة بدر، وبه سميت. انظر: معجم ما استعجم (١/ ٢٣١ - ٢٣٢)، معجم المعالم الجغرافية (صـ: ٤١).\n(^٦) الروايا: هي الإبل التي تحمل الماء والزاد. غريب الحديث للحربي (٢/ ٧٨٢).\n(^٧) في مسلم: (بني الحجاج)، وكذا في مسند أحمد (٣/ ٢١٩)، وسنن أبي داود (٢/ ١٣٠) ح (٢٦٨١)، وصحيح ابن حبّان (١١/ ٢٤ - ٢٥) ح (٤٧٢٢).\n(^٨) نهاية (ل ٥/ ٢٣٠ / أ).\n(^٩) تحرك وابتعد. انظر: لسان العرب (١١/ ٣١٧) مادة: زيل.","vol":"14","page":393},{"text":"٧٢١٠ - حدثنا الصغاني، قال: حدثنا موسى بن داود (^١)، قال: حدثنا حماد بن سلمة (^٢) ح،\nوحدثنا أبو داود الحراني، وأبو أَميّة، قالا: حدثنا محمد بن كثير (^٣)، قال: أخبرنا حمّاد بن سلمة، عن ثابت البناني، عن عبد الله بن رباح، قال: وفدنا إلى معاوية، ومعنا أبو هريرة، فجعل هذا يصنع طعامًا يومًا ويدعو، وذا يصنع يومًا طعامًا ويدعو ذا، فقلت: يا أبا هريرة إنّ اليوم يومي، فجاء قبل أَنْ يحضر الطعام، فقلت: يا أبا هريرة حدثنا بشيء سمعته من رسول الله ﷺ حتى يدرك الطعام! فقال: شهدت رسول الله ﷺ (^٤) يوم الفتح، فجعل النبي ﷺ خالد بن الوليد على المجنِّبَةِ (^٥) اليمنى، وجعل الزبير على المُجَنِّبة اليسرى، واستعمل أبا عبيدة بن الجراح على\n⦗٣٩٦⦘ السالفة [أو] (^٦) الساقة (^٧) [في بطن الوادي] (^٨)، قال: فلمّا كان الغد لقوهم، قال: وفتح على رسول الله ﷺ-باب الصفا، وقال أحدهما: فجاء فصعد الصفا، قال: وجاء الأنصار فأحدقت حوله، قال: وجاء أبو سفيان فقال: يا رسول الله! أُبيحت خضراء قريش؛ لا قريش بعد اليوم، ومن أغلق بابه فهو آمن، ومن ألقى سلاحه فهو آمن، ومن دخل دار أبي سفيان فهو آمن، فقال رسول الله ﷺ: \"من أغلق بابه فهو آمن، ومن ألقى سلاحه فهو آمن، ومن دخل دار أبي سفيان فهو آمن\"، قال: فقالت الأنصار: أَمّا الرجل فقد أخذته رأفةٌ بعشيرته ورغبةٌ في قريته، قال: فنزل الوحي على رسول الله ﷺ، فلمّا سُرّي (^٩) عنه قال: \"يا معشر الأَنصار قلتم: أَمّا الرجل فقد أخذته رأفة بعشيرته، ورغبة في قريته، كلّا! أنا محمد [عبد الله] (^١٠) ورسوله، هاجرت إلى الله وإليكم، فالمحيا محياكم، والممات مماتكم\"، قالوا:\n⦗٣٩٧⦘ والله يا رسول الله! ما قلنا هذا إلّا ضِنًّا (^١١) بالله وبرسوله قال: \"فإن الله ورسوله يُعْذرانكم ويصدِّقَانكم\" (^١٢).\n_________\n(^١) الضبي، أبو عبد الله الطرسوسي.\n(^٢) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) ابن أبي عطاء الصنعاني.\n(^٤) نهاية (ل ٥/ ٢٣٠/ ب).\n(^٥) المجنِّبة: بضم الميم وفتح الجيم وكسر النون، الكتيبة، وهي قطعة من العسكر تسير في إحدى الجانبين من العسكر، والمجنبة اليمنى هي الميمنة، والمجنبة اليسرى هي الميسرة، وما كان في الوسط فهو القلب. تفسير غريب ما في الصحيحين (صـ: ٣٧٦)، وانظر: شرح صحيح مسلم (١٢/ ١٢٦).\n(^٦) من: (ل).\n(^٧) الساقة جمع سائق، وهم الذين يسوقون جيش الغزاة، ويكونون من ورائه يحفظونه.\nووقع في صحيح مسلم (البياذقة)، وهم الرَّجَّالة. النهاية (٢/ ٤٢٤). (١/ ١٧١).\n(^٨) من: (ل).\n(^٩) أي: انكشف عنه. انظر: غريب الحديث لأبي عبيد (١/ ٩٢).\n(^١٠) في: (ك) (ابن عبد الله) والتصويب من (ل)، وكذا في صحيح مسلم.\n(^١١) أي: شحًّا وبخلًا. تفسير غريب ما في الصحيحين (صـ: ٣٧٧).\n(^١٢) أخرجه مسلم: (كتاب الجهاد والسير -باب فتح مكة- ح (٨٦)، (٣/ ١٤٠٧، ١٤٠٨).","vol":"14","page":395},{"text":"٧٢١١ - حدثنا الصغاني، قال: أخبرنا أبو النضر (^١)، قال: حدثنا سليمان بن المغيرة (^٢)، عن ثابت، عن أنس، قال: كنّا مع عمر بن الخطاب بين مكة والمدينة (^٣)، قال: فتراءينا الهلال، وكنت حديد البصر (^٤)، فرأيته وليس أحد من النّاس يزعم أنّه رآه غيري، فكنت أقول لعمر: أَما ترى؟!، فجعل لا يراه، قال: سأراه وأنا مستلق على فراشي، ثمّ أنشأ يحدثنا عن أهل بدرٍ، قال: إنّ رسول الله ﷺ ليرينا مصارع أهل بدر بالأمس، يقول: \"هذا مصرع فلان إن شاء الله، وهذا مصرع فلان إن شاء الله، وهذا مصرع فلان إن شاء الله\"، قال عمر: والذي بعثه بالحق! ما أخطؤا تلك الحدود؛ يُصرعون عليها، ثمّ جُعلوا في بئرٍ بعضهم على بعضٍ ذكر الحديث (^٥).\n_________\n(^١) هاشم بن القاسم الليثي.\n(^٢) سليمان بن المغيرة هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ٢٣١/ أ).\n(^٤) (حديد البصر) أي: نافذ البصر. شرح صحيح مسلم للنووي (١٧/ ٢٠٥).\n(^٥) أخرجه مسلم: (كتاب الجنة وصفة نعيمها وأهلها -باب عرض مقعد الميت من الجنة =\n⦗٣٩٨⦘ = والنار عليه، وإثبات عذاب القبر، والتعوذ منه- ح (٧٦)، ٤/ ٢٢٠٢ - ٢٢٠٣).\nوتمامه (… فانطلق رسول الله ﷺ حتى انتهى إليهم، فقال: يا فلان بن فلان، ويا فلان بن فلان، هل وجدتم ما وعدكم الله ورسوله حقا؟ فإنيّ وجدت ما وعدني الله حقا، قال عمر: يا رسول الله كيف تكلم أجسادا لا أرواح فيها؟ قال: \"ما أنتم بأسمع أقول منهم غير أَنّهم لا يستطيعون أن يردوا على شيئًا\".","vol":"14","page":397},{"text":"٧٢١٢ - حدثنا الصغاني، وأبو داود الحراني، قالا: حدثنا جعفر بن عون (^١)، قال: حدثنا سفيان بن سعيد الثوري، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله بن مسعود، قال: كان رسول الله ﷺ يصلي في ظلِّ الكعبة؛ وأبو جهل وأناس من قريش، وقد نُحر جَزور في ناحية من مكة، فجاؤا من سلاها (^٢) فطرحوه بين كتفيه، قال: فجاءت فاطمة، فطرحته عنه، قال: فلمّا انصرف وكان يستحب (^٣) ثلاثًا فقال: \"اللهم عليك بقريش -قالها ثلاثًا- بأبي جهل بن هشام، وبعتبة بن ربيعة، وبشيبة بن ربيعة، وبالوليد بن عتبة، وبأمية بن خلف،\n⦗٣٩٩⦘ وبعقبة بن أبي معيط\" قال عبد الله: فلقد رأيتهم قتلى في قليب (^٤) بدر، قال: أبو إسحاق: ونسيت السابع (^٥).\n_________\n(^١) جعفر بن عون هو موضع الالتقاء مع مسلم.\n(^٢) هو الجلد الرقيق الذي يخرج فيه الولد من بطن أمه ملفوفا فيه.\nالنهاية (٢/ ٣٩٦) وانظر: المجموع المغيث للأصفهاني (٢/ ١٢٢).\n(^٣) (يستحب) -بالباء الموحدة في آخره- كذا في: (ك)، (م)، وكذلك في صحيح مسلم، وفي بعض نسخ صحيح مسلم (يستحث) بالثاء المثلثة، ومعناه: الإلحاح في الدعاء.\nانظر: مشارق الأنوار للقاضي عياض (١/ ١٨١)، شرح صحيح مسلم للنووي (١٢/ ١٥٥).\n(^٤) أي: بئر، قال أبو عبيد: القليب البئر العاديّة القديمة التي لا يعلم لها ربّ ولا حافر، تكون في البراري. غريب الحديث لأبي عبيد (٤/ ٣٩٨ - ٣٩٩).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١٠١)، ٣/ ١٤١٩ - ١٤٢٠)، والبخاري: (كتاب الجهاد والسير- باب الدعاء على المشركين بالهزيمة والزلزلة- ح (٢٩٣٤)، (٦/ ١٢٤ فتح).\n*من فوائد الاستخراج: تعيين سفيان وأنّه الثوري.","vol":"14","page":398},{"text":"٧٢١٣ - حدثنا عمر بن سهل المصيصي (^١)، قال: حدثنا زيد بن حُباب (^٢)، قال: حدثنا سفيان الثوري (^٣) (^٤) بإسناده مثله بمعناه إلّا أنّه قال: فحفظت ستة -وسمى هؤلاء- ونسيت (^٥).\n_________\n(^١) هو البغدادي نزيل مصيصة.\n(^٢) ابن الرّيان التميميّ، أبو الحسين الكوفي.\n(^٣) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ٢٣١ / ب).\n(^٥) انظر الحديث رقم (٧٢١٢).","vol":"14","page":399},{"text":"٧٢١٤ - حدثنا أبو داود الحراني، وأبو أميّة، قالا: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله أَنّ النبي ﷺ بينما هو بمكة يصلي، وقريش قعود، وسلا جزور\n⦗٤٠٠⦘ قريب منه، فلمّا سجد قالوا: من يأخذ هذا السلا فيلقيه على ظهره؟ فكأَنهم هابوه، فقال عقبة بن أبي معيط: أنا، فقام فأخذه فألقى على ظهره (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقى النبي ﷺ من أذى المشركين والمنافقين - ح (١٠٨)، ٣/ ١٤١٩)، وأخرجه البخاري: (كتاب الوضوء -باب إذا ألقى على ظهر المصلِّي قذر أو جيفة لم تفسد عليه صلاته- ح (٢٤٠) (١/ ٤١٦ فتح).","vol":"14","page":399},{"text":"٧٢١٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، قال: حدثنا أبو إسحاق، حمع عمرو بن ميمون يحدّث، عن عبد الله بن مسعود، قال: بينما رسول الله ﷺ ساجد وحوله ناس من قريش، وَثَمّ سلا بعير، فقالوا: من يأخذ سلا هذا الجزور -أو البعير- فيلقيه على ظهر النبي ﷺ، فجاء عقبة بن أبي معيط، فقذفه على ظهر النبي ﷺ، - وذكروا كلهم الحديث-، وجاءت فاطمة فأخذته عن ظهره ودعت على من صنع ذلك، قال عبد الله: فما رأيت رسول الله ﷺ دعا عليهم إلّا يومئذٍ فقال: \"اللهم عليك بالملأ من قريش، اللهم عليك بأبي جهل بن هشام، وعتبة بن ربيعة، وشيبة بن ربيعة (^٣)، وعقبة بن أبي معيط، وأمية بن خلف -أو أبي بن خلف-\"\n⦗٤٠١⦘ شك عبد الله (^٤) -قال عبد الله: فلقد رأيتهم قتلوا يوم بدر وألقوا في قليب- أو قال: في بئر- غير أنّ أبيّ بن خلف -أو أمية بن خلف- كان بادنًا (^٥) فتقطع قبل أن يُبْلغ به البئر (^٦).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ٢٣٢/أ).\n(^٤) في البخاري ومسلم (شعبة الشاك)، وكذا في مسند الطيالسي (ص: ٤٣) ح (٣٢٥) وهو المحفوظ.\n(^٥) أي: سمينا. انظر: غريب الحديث للحربي (١/ ٥٠).\n(^٦) انظر الحديث رقم (٧٢١٤).\n*من فوائد الاستخراج: فيه تصريح أبي إسحاق بالسماع من عمرو بن ميمون.","vol":"14","page":400},{"text":"٧٢١٦ - حدثنا علان بن المغيرة، والصغاني، قالا: حدثنا عمرو بن خالد (^١) ح،\nوحدثنا هلال بن العلاء، قال: حدثنا حسين بن عياش ح،\nوحدثنا أبو داود الحراني، قال: حدثنا الحسن (^٢)، وأبو جعفر النفيلي (^٣)، قالوا جميعًا: حدثنا زهير بن معاوية (^٤)، قال: حدثنا أبو إسحاق، عن عمرو بن ميمون، عن عبد الله بن مسعود قال: استقبل رسول الله ﷺ\n⦗٤٠٢⦘ البيت، فدعا على نفرٍ من قريش سبعة، منهم أبو جهل، وأمية بن خلف، وعتبة بن ربيعة، وشيبة بن ربيعة، وعقبة بن أبي معيط، فأقسم بالله لقد رأيتهم صرعى على بدرٍ قد غَيَّرتهم الشمس وكان يومًا حارًا، - قال هلال وعلان: قال زهير فيه: يعني؛ من أراد أن يدعو أن يستقبل القبلة قال الصغاني بدل \"أمية بن خلف\": \"الوليد بن عتبة\"، ثمّ ذكر الباقي مثله، إلا قوله: قد غَيَّرتهم الشمس (^٥).\n_________\n(^١) ابن فرّوخ بن سعيد التميمي أبو الحسن الحرّاني.\n(^٢) ابن محمد بن أعين الحرّاني، وهو موضع الالتقاء مع مسلم في طريق أبي داود الحراني.\n(^٣) هو: عبد الله بن محمد بن علي بن نُفيل النفيلي، أبو جعفر الحرّاني.\nوالنَفَيْلي: بضم النون وفتح الفاء، وسكون الياء المنقوطة بنقطتين من تحتها، وفي آخرها اللام، نسبة إلى الجد الأعلى. الأنساب للسمعاني (٥/ ٥١٦).\n(^٤) زهير بن معاوية هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١١٠)، ٣/ ١٤٢٠).\nوأخرجه البخاري: (كتاب المغازي -باب دعاء النبي ﷺ على كفّار قريش … ح (٣٩٦٠)، (٧/ ٣٤١ فتح) مختصرًا.\n* من فوائد الاستخراج تمييز الاسم المهمل في صحيح مسلم (زهير)، فقد جاء به أبو عوانة منسوبًا.","vol":"14","page":401},{"text":"٧٢١٧ - حدثنا بحر بن نصر الخولاني، قال: حدثنا أسد بن موسى، عن يحيى بن زكريا بن أبي زائدة، قال: حدثني أبي (^١)، وغيره، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله بن مسعود قال: بينا رسول الله ﷺ (^٢) يصلي عند البيت وقد نُحر جزورٌ بالأمس، وجمعُ قريشٍ أبو جهل، وأصحابه في مجالسهم ينظرون، إذ قال أبو جهل: ألا ترون إلى هذا المرائي، أَيّكم يقوم إلى جزور\n⦗٤٠٣⦘ آل فلان معتمدًا، فيعمد إلى سلاها ودمها وفرثها، فيضعه على كتفي محمد إذا سجد؟ فانبعث أشقى القوم (^٣) فأخذه، فلمّا سجد النبي ﷺ وضعه بين كتفيه، وثبت النبي ﷺ ساجدًا كما هو، وضحكوا، وجعل بعضهم يميل على بعض وأنا قائم أنظر، لو كانت لي مَنَعة (^٤) لطرحته عن ظهر رسول الله ﷺ، والنبي ﷺ ساجد ما يرفع رأسه حتى انطلق منطلق فأخبر فاطمة وهي جويرية، فأقبلت تسعى، فألقته عنه، ثمّ أقبلت تشتمهم، فلمّا قضى النبي ﷺ صلاته رفع صوته، فدعا عليهم- وكان إذا دعا دعا ثلاثا وإذا سأل سأل ثلاثا- قال: \"اللهم عليك بقريش، اللهم عليك، بقريش اللهم عليك بقريش\" (^٥) فلمّا سمعوا صوته ذهب عنهم الضحك وخافوا دعوته، ثمّ قال: \"اللهم عليك بأبي الحكم بن هشام، وعتبة بن ربيعة، وشيبة بن ربيعة، والوليد بن عتبة (^٦)،\n⦗٤٠٤⦘ وأمية بن خلف، وعقبة بن أبي معيط\"، قال: يحيى: وسمى إسرائيل (^٧) السابع، وعمارة بن الوليد: فوالذي بعث محمدًا بالحق! لقد رأيت الذي سمى صرعى يوم بدرٍ، ثمّ سحبوا إلى القليب (^٨)، قليبِ بدر، ثمّ قال رسول الله ﷺ: \"وأُتبع أصحاب القليب لعنة الله\" (^٩).\n_________\n(^١) هو زكريا بن أبي زائدة وهو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٣٢ /ب).\n(^٣) هو عقبة بن أبي معيط، جاء مصرحًا به في بعض الروايات الأخرى، انظر مثلًا الحديث رقم (٧٢١٤).\n(^٤) المنَعَة: العز والامتناع من العدو. تفسير غريب ما في الصحيحين (صـ: ٦٥).\n(^٥) من: (ل).\n(^٦) في صحيح مسلم (الوليد بن عقبة) لكن قال عقب الحديث: \"قال أبو إسحاق: الوليد بن عقبة غلط في هذا الحديث\"، قال النووي: \"هكذا هو في جميع نسخ مسلم \"والوليد بن عقبة) بالقاف، واتفق العلماء على أنه غلط، وصوابه (والوليد بن عتبة) بالتاء\". شرح صحيح مسلم للنووي (١٢/ ١٥٢).\n(^٧) ابن يونس بن أبي إسحاق السبيعي، وستأتي روايته عن جده عند المصنف في الحديث التالي رقم (٣٩٩) وقد أخرجها البخاري في صحيحه كما سيأتي في تخريج الحديث.\n(^٨) نهاية (ل ٥/ ٢٣٣ / أ).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١٠٧)، ٣/ ١٤١٨)، وأخرجه البخاري -كما تقدم في الحديث رقم (٧٢١٢)، وسيأتي أيضا في الحديث رقم (٣٩٩).\n* من فوائد الاستخراج: تسمية الوليد بالوليد بن عتبة على الصواب، وقد جاء في صحيح مسلم: الوليد بن عقبة في رواية زكريا عن أبي إسحاق.","vol":"14","page":402},{"text":"٧٢١٨ - حدثنا محمد بن إسماعيل الصائغ -بمكة-، قال: حدثنا عبيد الله بن عبد المجيد الحنفي (^١)، قال: حدثنا إسرائيل بن يونس، قال: حدثنا أبو إسحاق (^٢)، عن عمرو بن ميمون، قال: حدثنا عبد الله، -في بيت المال- قال: بينما رسول الله ﷺ قائم يصلي عند الكعبة، وقريش في مجالسهم ينظرون؛ إذ قال قائل منهم: ألا ترون\n⦗٤٠٥⦘ إلى هذا المرائي! أيكم يقوم إلى جزور آل فلان فيعمد إلى فرثها ودمها وسلاها فيأتي بها، ثُمّ يمهل (^٣) حتى إذا سجد وضعه بين كتفيه، قال: فانبعث أشقاهم فجاء به، فلمّا سجد رسول الله ﷺ وضعه بين كتفيه، وثبت النبي ﷺ ساجدًا كما هو، وضحكوا حتى مال بعضهم على بعض من الضحك، فانطلق منطلق إلى فاطمة -وهي جويرية-، فأقبلت تسعى حتى ألقته عنه، وأقبلت عليهم تشتمهم، فلمّا قضى رسول الله ﷺ صلاته استقبل القبلة، ثمّ قال: \"اللهم عليك بقريش\"، ثمّ سمى، ثمّ قال: \"اللهم عليك بعمرو بن هشام، وعتبة بن ربيعة، والوليد بن عتبة، وشيبة بن ربيعة، وعقبة بن أبي معيط، وأمية بن خلف، وعمارة بن الوليد\"، قال عبد الله: والذي نفسي بيده لقد رأيتهم صرعى يوم بدر سحبوا إلى القليب قليب بدر، ثمّ قال رسول الله ﷺ: \"وأُتبع أصحاب القليب اللعنة\" (^٤).\n_________\n(^١) هو: عبيد الله بن عبد المجيد أبو علي الحنفي البصري. و\"الحنفي\": بفتح الحاء المهملة، والنون وفي آخرها الفاء، نسبة إلى بني حنيفة. الأنساب للسمعاني (٢/ ٢٨٠).\n(^٢) أبو إسحاق السبيعي هو موضع الالتقاء مع مسلم.\n(^٣) من المهَل: وهو التؤدة، والتثبت والتوقف عن السرعة. تفسير غريب ما في الصحيحين (صـ: ٤٦٧).\n(^٤) أخرجه مسلم كما تقدم في الحديث رقم (٧٢١٧) وغيره.\nوأخرجه البخاري من طريق إسرائيل (كتاب الصلاة -باب المرأة تطرح عن المصلي شيئًا من الأذى- ح (٥٢٠)، (٣/ ٧٠٧ فتح).","vol":"14","page":404},{"text":"٧٢١٩ - حدثنا علي بن إشكاب (^١)، وإسحاق بن سيّار، وأبو حاتم\n⦗٤٠٦⦘ الرازي، قالوا: حدثنا محمد (^٢) بن عبد الله الأنصاري (^٣)، عن سليمان التيمي (^٤)، عن أنس، أنّ رسول الله ﷺ قال يوم بدر: \"من ينظر ما صَنَع أبو جهل؟ \" فانطلق عبد الله بن مسعود، فوجده قد ضربه ابنا عفراء حتى برد (^٥)، قال: أنت أبو جهل؟ قال: فأخذ بلحيته قال: وهل فوق رجل قتلتموه (^٦) -أو رجل قتله قومه- (^٧).\n_________\n(^١) هو: علي بن الحسين بن إبراهيم العامري، أبو الحسن ابن إشكاب البغدادي.\n(^٢) نهاية (ل ٥/ ٢٣٣/ب).\n(^٣) هو: محمد بن عبد الله بن المثنى الأنصاري، أبو عبد الله البصري.\n(^٤) سليمان التيمي هو موضع الالتقاء مع مسلم.\n(^٥) أي: مات وسكن، ويكون برد بمعنى ضعف وفتر واسترخى.\nوفي صحيح مسلم \"برك\" بالكاف، ومعناه سقط إلى الأرض، وفي بعض نسخ صحيح مسلم \"برد\" بالدال المهملة كما عند المصنف.\nقال النووي: \"اختار جماعةٌ محققون الكاف، وأنّ ابني عفراء تركاه عقيرًا، وهذا كلّم ابن مسعود … وابن مسعود هو الذي أجهز عليه واحتزّ رأسه\". انظر: غريب الحديث للخطابي (١/ ١٨١ - ١٨٢)، شرح صحيح مسلم للنووي (١٢/ ١٦٠).\n(^٦) قوله (وهل فوق رجل قتلتموه) أي لا عار عليّ في قتلكم إياي. شرح صحيح مسلم للنووي (١٢/ ١٦٠).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب قتل أبي جهل- ح (١١٨) - ٣/ ١٤٢٤ - ١٤٢٥)، وأخرجه البخاري: (كتاب المغازي، باب قتل أبي جهل- ح (٣٩٦٢)، (٧/ ٣٤٢ فتح).","vol":"14","page":405},{"text":"٧٢٢٠ - حدثنا أبو أميّة، قال: حدثنا الحسن بن موسى، وأَحمد بن يونس، قالا: حدثنا زهير ح،\n⦗٤٠٧⦘ وحدثنا الدنداني، قال: حدثنا النفيلي، قال: حدثنا زهير، قال: حدثنا سليمان التيمي (^١)، أَنّ أَنس بن مالك حدّثهم، قال: قال رسول الله ﷺ فذكر مثله (^٢).\n_________\n(^١) سليمان التيمي هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق رقم (٧٢١٩).","vol":"14","page":406},{"text":"٧٢٢١ - حدثنا الصغاني، قال: حدثنا عبد الوهاب بن عطاء، قال: حدثنا سليمان التيمي (^١)، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"من ينظر ما صنع أبو جهل؟ \" قال: فانطلق عبد الله بن مسعود، وقد ضربه ابنا عفراء حتى برد، فأخذ بلحيته، فقال: أنت أبو جهل الشيخ الضال؟ قال: وهل فوق رجل قتلتموه؟ قال: قال أنس: أو قتله قومه. قال سليمان: وقال أبو مجلز: قال أبو جهل: فلو أَنّ غيرك (^٢) قتلني (^٣).\n_________\n(^١) سليمان التيمي هو موضع الالتقاء مع مسلم.\n(^٢) كذا عند المصنف، وعند مسلم (ولو أن غير أكار قتلني)، وكذا عند البخاري. قال النووي: \"الأكّار الزراع والفلاح، وهو عند العرب ناقص وأشار أبو جهل إلى ابني عفراء اللذين قتلاه وهما من الأنصار وهم أصحاب زرع ونخيل، ومعناه لو كان الذي قتلني غير أكّار لكان أحب إلي وأعظم لشأني ولم يكن على نقص في ذلك\". شرح صحيح مسلم للنووي (١٢/ ١٦٠). قال الحافظ ابن حجر: \"ووقع في رواية مسلم (لو غيرك كان قتلني) وهو تصحيف\". انظر فتح الباري (٧/ ٣٤٤).\n(^٣) انظر الحديث رقم (٧٢١٩) وقد أخرجه البخاري -أيضًا- (كتاب المغازي -باب … - ح (٤٠٢٠)، (٧/ ٣٧٣ فتح).","vol":"14","page":407},{"text":"<span data-type='title' id=toc-1037>[باب] (^١) بيان صفة فتح النبي ﷺ مكة (^٢)، وتوجيهه الزبير وخالد بن الوليد وأبا عبيدة قدّامه.</span>\n_________\n(^١) من: (ل)، وزاد في آخر الترجمة (والترجمة أطول منه).\n(^٢) كان ذلك في شهر رمضان سنة ثمان من الهجرة.\nانظر: السيرة النبوية لابن هشام (٤/ ٣٨٩)، الطبقات الكبرى لابن سعد (٢/ ١٣٤ - ١٤٥)، زاد المعاد (٣/ ٣٩٤ - ٤١٥)، سبل الهدى والرشاد (٥/ ٢٠٠ - ٢٧٤).","vol":"14","page":408},{"text":"٧٢٢٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١) ح\nوحدثنا أبو داود الحراني، قال: حدثنا عمرو بن عاصم الكلابي، قالا: حدثنا سليمان بن المغيرة (^٢)، قال: حدثنا ثابت، عن عبد الله بن رباح، عن أبي هريرة قال: وَفَدَ وَفْدٌ إلى معاوية وأنا فيهم وأبو هريرة، قال: وذلك في رمضان، فجعل بعضنا يصنع لبعض الطعام، فكان أبو هريرة يكثر، ثم يدعونا (^٣) إلى رحله، فقلت: ألا أصنع طعامًا فأدعوهم إلى رحلي؟ فأمرت بطعام يصنع ولقيت أبا هريرة من العشي (^٤)، فقلت: الدعوة عندي الليلة، قال: سبقتني، قلت: نعم، قال: فدعوتهم وهو عندي، فقال أبو هريرة ألا أعلمكم بحديث من حديثكم\n⦗٤٠٩⦘ يا معشر الأنصار؟ ثمّ ذكر فتح مكة فقال: أقبل رسول الله ﷺ حتى أتى مكة فبعث الزبير بن العوام على إحدى المُجَنّبتين، وبعث خالد بن الوليد على المجنبة الأخرى، قال: وبعث أبا عبيدة بن الجراح على الحُسَّر (^٥)، فأخذوا بطن الوادي، ورسول الله ﷺ في كتيبته، فرآني فقال: \"يا أبا هريرة\": قلت: لبيك يا رسول الله، قال: \"اهتف في بالأَنْصار، ولا يأتني إلّا أَنصاري\"، قال: فهتفت بهم، فجاءوا حتى طافوا به، وقد وبَّشَت (^٦) قريش أوباشًا (^٧) وأتباعًا، فقالوا: نقدم هؤلاء، فإنْ كان لهم شيءٌ كنّا معهم، كان أصيبوا أَعطَيْنا سؤلنا، فقال رسول الله ﷺ للأنصار حين أطافوا به: \"ترون إلى أوباش قريش وأتباعهم؟ -ثمّ قال بيديه إحداهما على الأخرى يضرب ظهر كفه على بطن كفه اليسرى- احصدوهم حصدًا حتى توفوني بالصفا\"، قال: فانطلقنا، فما شاء أحد منا أنْ يقتل أحدًا منهم إلّا قتله، وما أحدٌ منهم يوجه إلينا شيئًا، قال: فقال أبو سفيان: يا رسول الله أُبيحت خضراءُ قريش بعد اليوم، قال رسول الله ﷺ: \"من دخل دار أبي سفيان فهو آمن، ومن أغلق بابه فهو آمن\"، قال: فغلّق النّاس أبوابهم (^٨)، قال:\n⦗٤١٠⦘ فأقبل رسول الله ﷺ حتى استلم الحجر وطاف بالبيت، فأتى على صنم إلى جنب البيت يعبدونه في يده قوس وهو آخذ بسِيَة (^٩) القوس، فجعل يطعن بها في عينيه، ويقول: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ (^١٠)، حتى فرغ من طوافه، ثمّ أتى الصفا، فعلاها حيث ينظر إلى البيت فرفع يده (^١١)، فجعل يحمد الله ويذكره، ويدعو بما شاء الله أن يدعوه، والأنصار تحته، قال: يقول: الأنصار بعضهم لبعض: أَمّا الرجل فأدركته رغبة في قرابته ورأفة بعشيرته، قال أبو هريرة: وجاء الوحي، قال: وكان إذا جاء الوحي لم يخفَ علينا، فليس أحدٌ من النّاس يرفع رأسه إلى رسول الله ﷺ حتى يُقضى الوحي، فلمّا قضي الوحي، قال رسول الله ﷺ: \"يا معشر الأنصار\"، قالوا: لبيك يا رسول الله، قال: \"قلتم: أَمّا الرجل فأدركته رغبة في قرابته ورأفة بعشيرته\"، قالوا: قد قلت ذلك يا رسول الله، قال: \"فما إذًا (^١٢)؟ كلّا، إنّي عبد الله ورسولُه، هاجرت إلى الله وإليكم،\n⦗٤١١⦘ فالمحيا محياكم، والممات مماتكم\"، قال: فأقبلوا إليه يبكون، قال: ويقولون: والله يا رسول الله ما قلنا إلّا الضّنَّ (^١٣) بالله ورسوله، قال: \"فإن الله تعالى ورسوله يصدِّقانكم ويُعْذِرانكم\"، معنى حديثهما واحد (^١٤).\n_________\n(^١) الطيالسي.\n(^٢) سليمان بن المغيرة هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٥/ ٢٣٤ /أ).\n(^٤) آخر النهار. غريب الحديث للحربي (٢/ ٥٧٧).\n(^٥) الحُسَّر: الذين لا دروع عليهم. تفسير غريب ما في الصحيحين (صـ: ١٢٧).\n(^٦) أي: جمَّعَت. تفسير غريب ما في الصحيحين (صـ: ٣٦٧).\n(^٧) الأوباش: الأخلاط من الناس. غريب الحديث لأبي عبيد (٣/ ١٨٩).\n(^٨) نهاية (ل ٥/ ٢٣٤ / ب).\n(^٩) أي: طرف القوس. تفسير غريب ما في الصحيحين (صـ: ٣٧٧).\n(^١٠) سورة الإسراء آية (٨١).\n(^١١) كذا في: (ك)، (ل)، وعند مسلم (يديه) بالتثنية.\n(^١٢) في صحيح مسلم (فما اسمي إذًا)، قال القاضي عياض: \"يحتمل هذا وجهين: أحدهما أنه أراد ﷺ أني نبي لأعلامي إياكم بما تحدثتم به سرًّا، والثاني: لو فعلت هذا الذي خفتم منه، وفارقتكم ورجعت إلى استيطان مكة لكنت ناقضًا لعهدكم في ملازمتكم، =\n⦗٤١١⦘ = ولكان هذا غير مطابق لما اشتق منه اسمي، وهو الحمد؛ فإني كنت أوصف حينئذ بغير الحمد\". شرح صحيح مسلم (١٢/ ١٣١).\n(^١٣) الضِّن: البخل والشح. تفسير غريب ما في الصحيحين (صـ: ٣٧٧).\n(^١٤) أخرجه مسلم: (كتاب الجهاد والسير -باب فتح مكة- ح (٨٤)، ٣/ ١٤٠٥ - ١٤٠٧).","vol":"14","page":408},{"text":"٧٢٢٣ - حدثنا الصغاني، قال: حدثنا موسى بن داود، قال: حدثنا حمّاد بن سلمة (^١) ح.\nوحدثنا أبو داود الحراني وأبو أميّة، قالا: حدثنا محمد بن كثير (^٢)، قال: أخبرنا حمّاد بن سلمة (^٣)، عن ثابت البناني، عن عبد الله بن رباح، قال: وفدنا (^٤) إلى معاوية ومعنا أبو هريرة -وذكر الحديث بطوله؛ بنحوه وفي الحديث- \"من أغلق بابه فهو آمن! ومن ألقى سلاحه\n⦗٤١٢⦘ فهو آمن، ومن دخل دار أبي سفيان فهو آمن\"، وذكر الحديث (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) ابن أبي عطاء الصنعاني.\n(^٣) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ل ٥/ ٢٣٥/ أ).\n(^٥) انظر الحديث رقم (٧٢١٠).","vol":"14","page":411},{"text":"٧٢٢٤ - حدثنا أبو أمية الطرسوسي، قال: حدثنا منصور بن [سقير] (^١)، وحدثنا إسحاق بن سيار، أخبرنا سليمان بن حرب، قالا: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أنس أنّ ثمانين رجلًا من أهل مكة هبطوا على النبي ﷺ من جبل التنعيم (^٣) عند صلاة الفجر ليقتلوه، فأخذهم النبي ﷺ أخذًا، فأعتقهم، فعفا عنهم، فنزلت: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ﴾ إلى آخر الآية (^٤).\nقال إسحاق: فأخذوا أخذًا، فعفا عنهم رسول الله ﷺ فأنزل الله (^٥).\n⦗٤١٣⦘[ورواه بهز بن أسد ويزيد بن هارون عن حمّاد] (^٦).\n_________\n(^١) في: (ك)، وَالمطبوع، وإتحاف المهرة لابن حجر (١/ ٤٨١): \"منصور بن سفيان\"، وما أثبته من: (ل) هو الصواب، وهو: منصور بن سُقَير ويقال: صقير، -بالصاد المهملة- أبو النضر البغدادي.\nوسُقَير: بضم السين المهملة وفتح القاف وآخره راء. انظر الإكمال لابن ماكولا (٤/ ٣٠٨ - ٣٠٩).\n(^٢) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) التَّنْعيم: بالفتح ثم السكون، وكسر العين المهملة، وياء ساكنة، وميم، موضع بمكة في الحل، وهو بين مكة وسَرِف، منه يحرم المكيون بالعمرة. معجم البلدان (٢/ ٥٨) وانظر معجم ما استعجم (١/ ٣٢١).\n(^٤) سورة الفتح: آية (٢٤).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب قول الله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ =\n⦗٤١٣⦘ = عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ …﴾ الآية، ح (١٣٣)، ٣/ ١٤٤٢).\n(^٦) من: (ل)، وإسناده معلق، وقد أخرج رواية بهز عن حماد النسائي في الكبرى (٥/ ٢٠٢) ح (٨٦٦٧) من طريق أبي بكر بن نافع البصري، عن بهز به.\nوأما رواية يزيد بن هارون عن حماد، فقد وصلها المصنف كما سيأتي في الحديث رقم (٤٠٧)، وهو موضع الالتقاء مع مسلم.","vol":"14","page":412},{"text":"٧٢٢٥ - حدثنا أبو داود السجزي، قال: حدثنا موسى بن إسماعيل، حدثنا حماد بن سلمة (^١)، أخبرنا ثابت، عن أنس أنّ ثمانين رجلًا من أهل مكة هبطوا على النبي ﷺ وأصحابِه من جبالِ التنعيمِ عند صلاة الفجر ليقتلوه، فأخذهم رسول الله ﷺ سلمًا (^٢)، فأعتقهم رسول الله ﷺ فأنزل الله ﷿: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ …﴾ إلى آخر\n⦗٤١٤⦘ الآية (^٣) (^٤).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) (سلمًا): ضبط بوجهين: الأول: بسكون اللام وفتح السين وكسرها، ومعناه الصلح.\nوالثاني: فتح السين واللّام، ومعناه أسرى، وبه جزم الخطابي، وقال القاضي عياض: \"وهذا أشبه\"، وقال ابن الأثير: \"وهذا هو الأشبه بالقضية، فإنهم لم يؤخذوا عن صلح، وإنّما أُخذوا قهرًا وأسلموا أنفسهم عجزًا. قال: وللأول وجه؛ وذلك أنهم لم تَجْر معهم حرب، وإنّما لما عجزوا عن دفعهم والنجاة منهم رضوا أنْ يُؤْخذوا أسرى ولا يقتلوا، فكأنهم قد صُولحوا على ذلك فسمي الانقياد صُلْحًا، وهو السَلْم\".\nانظر: معالم السنن للخطابي (٢/ ٢٨٨)، تفسير غريب ما في الصحيحين (صـ: ٢٦٦)، مشارق الأنوار للقاضي عياض (٢/ ٢١٧)، النهاية (٢/ ٣٩٤).\n(^٣) سورة الفتح آية (٢٤).\n(^٤) انظر الحديث رقم (٧٢٢٤).","vol":"14","page":413},{"text":"٧٢٢٦ - حدثنا عمّار بن رجاء، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا حماد بن سلمة، عن ثابت (^٢)، عن أنس قال: لما كان يومُ الحديبية هبط على رسول الله ﷺ وأصحابِه ثمانون رجلًا من جبل التنعيم من أهل مكة في سلاحهم، فدعا رسول الله ﷺ[عليهم] (^٣) فأُخذوا سَلمًا، فأعتقهم النبي ﷺ، فنزلت هذه الآية: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ﴾ (^٤) قال: يعني أَنّ جبل التنعيم من مكة (^٥).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٣٥/ب).\n(^٣) من: (ل).\n(^٤) سورة الفتح آية (٢٤).\n(^٥) انظر الحديث رقم (٧٢٢٤).\n* من فوائد الاستخراج:\n١ - تحديد زمان الواقعة وأَنّه كان يوم الحديبية.\n٢ - بيان أنّ النبي ﷺ دعا عليهم فكان سببًا في أخذهم.\nوقد أخرجه بلفظ المصنف أحمد في مسنده (٣/ ١٢٢) قال: ثنا يزيد بن هارون به.\nوإسناده صحيح.","vol":"14","page":414},{"text":"٧٢٢٧ - حدثنا الحارثي، قال: حدثنا أبو أسامة (^١)، عن الوليد بن كثير، عن سعيد بن أبي هند، أَنّ أبا مرة مولى عقيل حدثه، أَنّ أم هانيء بنت أبي طالب حدثته، أَنّ علي بن أبي طالب دخل عليها وهو مع رسول الله ﷺ في غزوة الفتح بمكة، فوجد عندها رجلين قد قعدا إليها، فأراد قتلهما، قالت: فقلت له: قد أجرتهما، فأبى إلّا أَنْ يقتلهما، فأغلقت عليهما بيتي، ثُمّ ذهبت إلى رسول الله ﷺ وهو بأعلى مكة، فلمّا رآني رسول الله ﷺ رَحّبَ بي، قال: \"ما جاء بك؟ \" قلت: رجلان من أهل زوجي استجارا بي، فوجدهما عندي عليٌّ، فزعم أَنّه قاتلهما، فجئتك في ذلك، قال: \"قد أَجرنا من أَجرت، وأمنّا من أمنت\" (^٢).\n_________\n(^١) أبو أسامة حمّاد بن أسامة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الحيض -باب تستر المغتسل بثوب ونحوه- ح (٧٢) - ١/ ٢٦٦) مختصرًا.\nوأخرجه البخاري: (كتاب الجزية والموادعة -باب أمان النساء وجوارهنّ- ح (٣١٧١) (٦/ ٣١٥ فتح).","vol":"14","page":415},{"text":"٧٢٢٨ - حدثنا عبد السلام بن أبي فروة النصيبي، وأحمد بن الحسن بن القاسم (^١) أبو الحسين المعروف -برسول نفسه (^٢) - قالا: حدثنا سفيان بن عيينة (^٣)، عن ابن أبي نجيح، عن مجاهد، عن أبي معمر، عن\n⦗٤١٦⦘ عبد الله بن مسعود، قال: دخل رسول الله ﷺ مكة يوم الفتح وحول البيت ثلاثمائة وستون صنمًا، فجعل يطعنها بقضيب (^٤) معه ويقول: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ (^٥) (^٦).\n_________\n(^١) نهاية (ل ٥/ ٢٣٦/ أ).\n(^٢) هو: أحمد بن الحسن بن القاسم بن سمرة أبو الحسين الكوفي.\n(^٣) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٤) أي: بعود -كما جاء في الرواية الثانية. انظر: النهاية (٤/ ٧٦).\n(^٥) سورة الإسراء آية (٨١).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب إزالة الأصنام من حول الكعبة- ح (٨٧)، ٣/ ١٤٠٨)، وأخرجه البخاري (كتاب المظالم -باب هل تكسر الدّنان التي فيها خمر أو تُخرَّق الزقاق؟ … - ح (٢٤٧٨) (٥/ ١٤٥ فتح).","vol":"14","page":415},{"text":"٧٢٢٩ - حدثنا الصغاني، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا ابن أبي نجيح -بإسناده مثله- وقال: فجعل يطعنها بعود في يده (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث السابق رقم (٧٢٢٨).\nوقد أخرجه البخاري -أيضًا- في (كتاب التفسير -باب ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ يزهق: يهلك- ح (٤٧٢٠) (٨/ ٢٥٢ فتح).\n* من فوائد الاستخراج: تصريح سفيان بالتحديث عن ابن أبي نجيح، وعند مسلم بالعنعنة.","vol":"14","page":416},{"text":"٧٢٣٠ - حدثنا إبراهيم بن محمد بن برة الصنعاني، والحسن بن عبد الأعلى البوسى الصنعاني، قالا: حدثنا عبد الرزاق (^١)، قال: أخبرنا\n⦗٤١٧⦘ سفيان الثوري، عن ابن أبي نجيح، عن مجاهد، عن أبي معمر، عن ابن مسعود أَنّ النبي ﷺ دخل مكة يوم الفتح، وحول الكعبة ثلاثمائة وستون صنمًا، فجعل يطعنها، وهو يقول: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ (^٢) (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) سورة الإسراء آية (٨١).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب إزالة الأصنام من حول الكعبة- ح (٨٧)، ٣/ ١٤٠٩)، والبخاري -كما تقدم في الحديثين السابقين رقم (٧٢٢٨) و(٧٢٢٩) -.\n* من فوائد الاستخراج: الإتيان بمتن رواية عبد الرزاق، عن الثوري، والتي أشار مسلم إلى طرف منها، فأحال على رواية ابن عيينة، عن ابن أبي نجيح.","vol":"14","page":416},{"text":"<span data-type='title' id=toc-1038>[باب] (^١) بيان حظر قتل أحد من قريش صبرًا، والدّليل على أنّهم قُتلوا يوم الفتح صبرًا، وعلى إباحة قتل غيرهم من المشركين صبرًا.</span>\n_________\n(^١) من: (ل).","vol":"14","page":418},{"text":"٧٢٣١ - حدثنا الصغاني، قال: حدثنا جعفر بن عون، قال: أخبرنا زكريا بن أبي زائدة (^١)، عن الشعبي، عن عبد الله بن مطيع، عن مطيع، قال: سمعت رسول الله ﷺ (^٢) يوم فتح مكة [يقول] (^٣): \"لا يُقْتَلُ قُرشيٌّ صبرًا (^٤) أبدًا إلى يوم القيامة\"، قال: ولم يدرك الإسلام عصاة قريش (^٥) غير\n⦗٤١٩⦘ مطيع، كان اسمه: العاص، فسماه النبي ﷺ مطيعا (^٦)\n_________\n(^١) زكريا بن أبي زائدة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٥/ ٢٣٦/ ب).\n(^٣) من: (ل).\n(^٤) قال أبو عبيد: الصبر أن يؤخذ الرجل أسيرا ثمّ يقدم فيقتل، وقال الحميدي: قتل فلان صبرًا أي: قتل وهو مأسور محبوس للقتل لا في المعركة … قال: وقد تأول بعضهم هذا الحديث على أنه لا يقتل مرتدًا ثابتًا على الكفر صبرًا، إذ قد وجد من قُتل منهم صبرًا في الفتن وغيرها، ولم يوجد من قتل منهم صبرًا، وهو ثابت على الكفر بالله ورسوله. انظر: غريب الحديث لأبي عبيد (٣/ ٣٠٢ - ٣٠٣)، تفسير غريب ما في الصحيحين (صـ: ٤٦٢).\n(^٥) (عصاة قريش): قال القاضي عياض: جمع عاصي؛ اسم لا صفة، أي أَنّه لم يسلم قبل الفتح حينئذ ممن يسمى بهذا الاسم إلّا العاصي بن الأسود، فسمّاه النبي ﷺ مطيعًا، ويدلُّ عليه بقيةُ الحديث. =\n⦗٤١٩⦘ = قال القاضي: وهذا على علم المخْبِرِ بذلك، وإلّا فأبو جندل بن عمرو بن سهيل ممن كان أَسلم قبل ذلك واسمه: العاصي. مشارق الأنوار للقاضي عياض (٢/ ٩٥).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب لا يُقْتَلُ قرشي صبرًا بعد الفتح- ح (٨٩)، ٣/ ١٤٠٩).","vol":"14","page":418},{"text":"٧٢٣٢ - حدثنا أحمد بن أبي رجاء، قال: حدثنا وكيع بن الجراح (^١) ح، وحدثنا أبو أميّة، قال: حدثنا يحيى (^٢)، ويعلى بن عبيد، قالا: حدثنا زكريا بن أبي زائدة (^٣)، عن عامر (^٤)، عن عبد الله بن مطيع، قال: سمعت مطيعًا يقول: سمعت رسول الله ﷺ يقول يوم فتح مكة: \"لا يُقْتَلُ قرشيٌّ بعد هذا اليوم، -وقال يعلى-: لا يُقْتَلُ قرشيٌّ بعدها صبرًا إلى يوم\n⦗٤٢٠⦘ القيامة\" (^٥).\n_________\n(^١) وكيع بن الجراح هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) ساقط من: (ل).\nوهو إمّا أن يكون يحيى بن سعيد القطان، أو يحيى بن زكريا بن أبي زائدة، وقد تقدما.\nوقد أخرج الحديث أحمد في مسنده (٣/ ٤١٢) (٤/ ٢١٣) والبخاري في الأدب المفرد (ص: ٢٨٨) ح (٨٢٦)، كلاهما من طريق يحيى بن سعيد القطان به.\nوأخرجه الطحاوي في مشكل الآثار (٢/ ٢٢٧) والطبراني في المعجم الكبير (٢٠/ ٢٩٣) ح (٦٩٣، ٦٩٤)، كلاهما: من طريق يحيى بن زكريا به.\n(^٣) زكريا بن أبي زائدة هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٤) ابن شراحيل الشعبي.\n(^٥) انظر الحديث رقم (٧٢٣١).","vol":"14","page":419},{"text":"٧٢٣٣ - حدثنا ابن المنادي (^١)، قال: حدثنا إسحاق بن يوسف، قال: حدثنا زكريا (^٢)، عن الشعبي، عن عبد الله بن مطيع، عن أبيه مطيع، قال: قال رسول الله ﷺ: \"لا يُقْتَلُ قرشيٌّ بعد هذا اليومَ صبرًا إلى يوم القيامة\" (^٣).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود المنادي.\n(^٢) زكريا بن أبي زائدة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٢٣١).","vol":"14","page":420},{"text":"٧٢٣٤ - حدثنا عيسى بن أحمد، قال: حدثنا القاسم بن الحكم (^١)، قال: أخبرنا زكريا (^٢) -بهذا الإسناد- سمعت رسول الله ﷺ يقول يوم فتح مكة: \"لا يُقْتَلُ قرشيٌّ صبرًا إلى يوم القيامة\" (^٣) (^٤).\n_________\n(^١) ابن كثير بن جندب العُرني، أبو أحمد الكوفي.\n(^٢) زكريا بن أبي زائدة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٢٣١).\n(^٤) نهاية (ل ٥/ ٢٣٧ / أ) ومن هنا إلى آخر القسم المحقق سقط من: (ل)، وقد جاء في (ل) بعد هذا الحديث: (آخر الجزء الخامس من ..... يليه باب بيان مصالحة النبي ﷺ المشركين يوم الحديبية -الباب بطوله-. والحمد لله رب العالمين، وصلى الله على سيدنا ..... محمد خاتم النبيين وعلى آله وأصحابه وأزواجه وسلم تسليمًا كثيرًا إلى يوم الدين، وحسبنا الله .......).","vol":"14","page":420},{"text":"<span data-type='title' id=toc-1039>بيان مُصالحةِ النبي ﷺ المشركين يوم الحديبية، والدّليل على الإباحة للإمام صرف أصحابه عن العدو، وإجابتهم إلى ما ليس لهم في الصلح، إذا ظن أنَّ ذلك أَصلحَ للمسلمين.</span>","vol":"14","page":421},{"text":"٧٢٣٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، عن أبي إسحاق، عن البراء بن عازب، قال: لما صالح رسول الله ﷺ مشركي قريش كتب بينهم كتابًا: \"هذا ما صالح عليه محمدٌ رسول الله ﷺ\"، فقالوا: لو علمنا أَنَّكَ رسول الله لم نُقَاتِلْك، فقال: لِعَليٍّ: \"امْحُهُ\" فأبى، فمحاه رسول الله ﷺ وكتب (^٣): \"هذا ما صالح عليه محمد بن عبد الله\"، واشترطوا عليه أَنْ يقيموا ثلاثًا ولا يدخلوا مكة بسلاح، إلا جُلبّان السلاح، قال شعبة: قلت لأبي\n⦗٤٢٢⦘ إسحاق: ما جلبّان السلاح؟ قال: السيف بقرابه أو بما فيه (^٤).\n_________\n(^١) سليمان بن داود الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) احتج بظاهر هذا اللفظ من قال: إنّ النبي ﷺ كتب ذلك بيده، وبما جاء من رواية إسرائيل عن أبي إسحاق -كما في صحيح البخاري، وستأتي في الحديث رقم (٧٢٣٨) - وفيه \"فأخذ رسول الله ﷺ الكتاب وليس يحسن يكتب فكتب … \".\nوذهب قوم إلى منع ذلك، إذ يبطله وصف الله تعالى إياه بالنبي الأمي ﷺ وقوله \"كتب\" معناه: أمر بالكتابة.\nوقد أطال كل قوم بالاستدلال لقوله في هذه المسألة، ودفع أدلة القول الآخر، وللوقوف على المزيد من التفصيل والإيضاح في هذه المسألة يُطالع: شرح صحيح مسلم للنووي (١٢/ ١٣٧ - ١٣٨)، فتح الباري (٧/ ٥٧٥ - ٥٧٦).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٠)، ٣/ ١٠٤٩ - ١٤١٠). والبخاري: (كتاب الصلح -باب كيف يكتب \"هذا ما صالح فلان بن فلان ابن فلان\" وإن لم ينسبه إلى قبيلته أو نسبه- ح (٢٦٩٨)، (٥/ ٣٥٧ فتح).","vol":"14","page":421},{"text":"٧٢٣٦ - حدثنا الصغاني، قال: حدثنا عفّان، قال: حدثنا يحيى بن سعيد (^١)، قال: حدثني شعبة (^٢)، قال: حدثني أبو إسحاق، قال: سمعت البراء بن عازب يقول: صالح رسول الله ﷺ أَهلَ مكةَ على أنْ يقيمَ بها ثلاثًا، وعلى أَنْ لا يدخلها إلا بجلبّان السلاح، قلت: وما جلبّان السلاح؟ قال: القراب وما فيه (^٣).\n_________\n(^١) القطّان.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٢٣٥).","vol":"14","page":422},{"text":"٧٢٣٧ - حدثنا محمد بن حيوية، قال: حدثنا أبو حذيفة، قال: حدثنا سفيان بن سعيد، عن أبي إسحاق (^١)، عن البراء بنحو هذا (^٢).\n_________\n(^١) أبو إسحاق هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٣٥). وقد أخرجه البخاري أيضا تعليقا: (كتاب الصلح- باب الصلح مع المشركين- ح (٢٧٠٠)، (٥/ ٣٥٨ فتح)، قال: وقال موسى بن مسعود [أبو حذيفة]: حدثنا سفيان بن سعيد … به.","vol":"14","page":422},{"text":"٧٢٣٨ - حدثنا أبو أميّة وعمّار، قالا: حدثنا عبيد الله بن موسى،\n⦗٤٢٣⦘ قال: أخبرنا إسرائيل، عن أبي إسحاق (^١)، عن البراء، قال: اعتمر رسول الله ﷺ في ذي القعدة، فأبى أهل مكة أن يدعوه حتى قاضاهم على أن يقيم ثلاثة أيام، فلمّا كتبوا الكتاب كتبوا: هذا ما قاضى عليه محمد رسول الله، قالوا: لا نقِرُّ بهذا، لو نَعْلَمُ أَنّكَ رسول الله ما منعناك شيئًا، لكنْ أَنت محمدُ بن عبد الله، قال: \"أنا رسول الله، وأنا محمد بن عبد الله\"، قال لِعَلي: \"امحُ رسول الله\"، قال: والله! لا أمحك أبدًا، فأخذ رسول الله ﷺ الكتاب، وليس يحسن يكتب، فكتب: هذا ما قاضى عليه محمد بن عبد الله أنْ لا يدخل مكة السلاح إلّا السيف في القراب، ولا يخرج من أَهلها بأَحد أَراد أَنْ يتبعه، ولا يمنع أحدًا من أصحابه إذا أراد أَنْ يقيم بها، فلمّا دخلها ومضى الأجل أتوا عليًّا، فقالوا: قل لصاحبك: يخرج عنّا فقد مضى الأجل، فخرج رسول الله ﷺ. وذكر الحديث (^٢).\n_________\n(^١) أبو إسحاق السبيعي هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٣٥).\nوقد أخرجه البخاري -أيضًا- (كتاب المغازي -باب عمرة القضاء- ح (٤٢٥١)، (٧/ ٥٧٠ - ٥٧١ فتح).","vol":"14","page":422},{"text":"٧٢٣٩ - حدثنا أحمد بن سهل بن أيوب الأهوازي، قال: حدثنا سهل بن محمد العسكري (^١) -من عَسْكَرِ مُكْرم- قال أبو عوانة: أَنبلُ من\n⦗٤٢٤⦘ سهلِ بن عثمان (^٢) وأَقدمُ موتًا- قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن أبيه (^٣)، عن أبي إسحاق، عن البراء، قال: خرج النبي ﷺ معتمرًا في ذي القعدة، فلما نزل الحديبية صدَّه قريش فأُحْصر عن البيت … (^٤).\n_________\n(^١) هو سهل بن محمد بن الزبير أبو سعيد العسكري. =\n⦗٤٢٤⦘ = والعَسْكري: بفتح العين، وسكون السين المهملتين، وفتح الكاف، وفي آخرها الراء نسبة إلى \"عسكر مكرم\" وهي بلدة مشهورة في نواحي خوز ستان.\nانظر: الأنساب للسمعاني (٤/ ١٩٣)، معجم البلدان (٤/ ١٣٩).\n(^٢) أبو مسعود العسكري أحد الحفاظ له غرائب. التقريب رقم: (٢٦٦٤).\n(^٣) زكريا بن أبي زائدة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٢) ٣/ ١٤١٠ - ١٤١١).\nوأخرجه البخاري -كما تقدم في الحديث رقم (٧٢٣٨) -.\nمن فوائد الاستخراج: فيه تحديد زمن خروجه ﷺ وأنَّه كان في شهر ذي القعدة.","vol":"14","page":423},{"text":"٧٢٤٠ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا يحيى بن زكريا بن أبي زائدة، قال: حدثني أبي (^١)، عن أبي إسحاق، عن البراء بن عازب، قال: أَقام رسول الله ﷺ ثلاثة أيام في عمرة القضاء، فلمّا كان يوم الثالث، قالوا لِعَلِيّ: إِنَّ هذا آخر يومٍ مِنْ شرطِ صاحبك، فمره فليخرج، وحدّثه بذلك، قال: \"نعم، فلنخرج\" (^٢).\n_________\n(^١) زكريا بن أبي زائدة وهو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٣٨، ٧٢٣٩).","vol":"14","page":424},{"text":"٧٢٤١ - حدثنا محمد بن حيّوية، قال: حدثنا موسى بن مسعود\n⦗٤٢٥⦘ أبو حذيفة، قال: حدثنا سفيان بن سعيد، قال: حدثنا أبو إسحاق (^١)، عن البراء بن عازب قال: صالح النبي ﷺ المشركين يوم الحديبية على ثلاثة أشياء: على أَنَّ من أتاه من المشركين ردَّه إليهم، ومن أتاهم من المسلمين لم يردوه، فجاء أبو جندل مُحجلٌ في قيوده فرده إليهم، وعلى أن يدخلها من قابل فيقيم بها ثلاثة أيام، ولا يدخلها إلّا بجلبّان السلاح (^٢).\n_________\n(^١) أبو إسحاق السبيعي هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٣٧)، وقبله (٧٢٣٥).\nوقد أخرجه بلفظ المصنف البخاري -تعليقًا-: (كتاب الصلح -باب الصلح مع المشركين- ح (٢٧٠٠)، (٥/ ٣٥٨ فتح). قال: \"وقال موسى بن مسعود حدثنا سفيان به\".\nوقد أخرجه -موصولًا- البيهقي في السنن (٩/ ٢٢٦) من طريق أحمد بن محمد بن عيسى، عن أبي حذيفة موسى بن مسعود، عن سفيان به.","vol":"14","page":424},{"text":"٧٢٤٢ - حدثنا أبو بكر الصغاني، وجعفر بن محمد الصائغ، قالا: حدثنا عفان بن مسلم (^١)، قال: حدثنا حماد بن سلمة، أخبرنا ثابت، عن أَنس بن مالك أنّ قريشًا (^٢) صالحوا النبي ﷺ فيهم سهيل بن عمرو فقال النبي ﷺ لعلي: \"اكتب بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ \"، فقال: سهيل: أَمّا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فلا ندري ما بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، ولكن\n⦗٤٢٦⦘ اكتب ما نَعْرِفُ: باسمك اللهم، فقال: \"اكتب: من محمد رسول الله\"، فقال: لو عَلِمْنَا أَنّكَ رسول الله، لاتَّبَعْنَاك، ولكنْ اكتب اسْمَكَ واسمَ أَبيكَ، فقال النبي ﷺ: \"اكتبْ: من مُحمّدِ بن عبد الله\"، فاشترطوا على النبي ﷺ أنَّ من جاءَ منكم لم نَرُدَّهُ عَلَيْكُمْ، ومن جابَهُمْ مِنَّا رَدَدْتُمُوهُ علينا، فقال: يا رسول الله! أتكتب هذا؟ قال: \"نعم، إِنَّهُ مَنْ ذَهَبَ مِنَّا إِلَيْهِم فأَبعدَهُ الله ﷿، ومَنْ جاءَنَا مِنْهُمْ فسيجعلُ الله له فرجًا ومخرجًا\" (^٣).\n_________\n(^١) عفان بن مسلم هو موضع الالتقاء مع مسلم.\n(^٢) في (ك): \"قريش\".\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٣) ٣/ ١٤١١).\n* من فوائد الاستخراج: حماد يروي الحديث عن ثابت بصيغة \"أخبرنا\" وعند مسلم بالعنعنة.","vol":"14","page":425},{"text":"٧٢٤٣ - حدثنا علي بن حرب، والصغاني، وعمّا ربن رجاء قالوا: حدثنا يعلى بن عبيد، قال: حدثنا عبد العزيز بن سياه (^١)، عن حبيب بن أبي ثابت، عن أبي وائل، قال: تكلم سهل بن حنيف يوم صفين (^٢) فقال:\n⦗٤٢٧⦘ أَيّها النّاس! اتهموا أنفسكم؛ لقد رأيتنا يوم الحديبية في الصلح الذي كان بين رسول الله ﷺ وبين المشركين، ولو نرى قتالًا لقاتلنا فجاء عمر إلى النبي ﷺ، فقال: ألسنا على الحق وهم على الباطل؟ أليس قتلانا في الجنة وقتلاهم في النار؟ ففيم نعطي الدنية في ديننا؟ فقال: \"يا ابن الخطاب! إني رسول الله، ولن يضيعني أبدًا\"، قال: فرجع وهو يتغيظ، فلم يصبر حتى أتى أبا بكر، فقال له كما قال للنبي ﷺ، وزاد: ولمّا يحكم الله بيننا، فقال أبو بكر: يا ابن الخطاب! إنّه رسول الله، ولن يضيعه ابدًا، قال: ونزلت سورة الفتح، فأرسل النبي ﷺ إلى عمر فأقرأها إيّاه، فقال: يا رسول الله! أو فتح هو؟ قال: \"نعم\" (^٣).\nرواه ابن نمير عن عبد العزيز، وزاد: \"فطابت نفسه ورجع\" (^٤).\n_________\n(^١) عبد العزيز بن سياه هو موضع الالتقاء مع مسلم.\n(^٢) صِفِّين: بكسر أوله وثانيه وتشديد الفاء، وهو موضع معروف بالشام، على شاطئ الفرات من الجانب الغربي بين الرقة وبالس، وفيه كانت وقعة صفين بين علي بن أبي طالب ومعاوية ﵄ سنة ٣٧ هـ.\nانظر: معجم ما استعجم (٣/ ٨٣٧)، معجم البلدان (٣/ ٤٧١)، البداية والنهاية (٧/ ٢٦٨ - ٢٨٧).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٤) ٣/ ١٤١١ - ١٤١٢)، والبخاري: (كتاب التفسير -باب ﴿إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ - ح (٤٨٤٤) (٨/ ٤٥١ - ٤٥٢ فتح).\n(^٤) إسناده معلق، وهو موصول في صحيح مسلم من طريق ابن نمير به: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٤)، ٣/ ١٤١١ - ١٤١٢).","vol":"14","page":426},{"text":"٧٢٤٤ - حدثنا عمّار بن رجاء، وعلي بن حرب، والصّغاني، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا عبد العزيز -يعني ابن سياه (^١) - عن\n⦗٤٢٨⦘ حبيب بن أبي ثابت قال: أتيت أبا وائل في مسجد أهله أسأله عن هؤلاء القوم الذين قتلهم علي بالنهروان (^٢)، وفيم استجابوا له، وفيم فارقوه، وفيم استحلّ قتالهم؟ فقال: كنّا بصفين فلما استحرّ (^٣) القتل بأهل الشام اعتصموا بتلّ (^٤)، فقال عمرو بن العاص لمعاوية: أَرسلْ إلى علي بالمصحف فادعه إلى كتاب الله، فإنّه لن يأبى عليك، فجاء به رجل، فقال: بيننا وبينكم كتاب الله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ﴾ (^٥) فقال علي: نعم إنّا أولى بذلك، بيننا وبينكم كتاب الله، فجاءته الخوارج -ونحن يومئذ ندعوهم القرَّاء- وسيوفهم على عواتقهم فقالوا: يا أمير المؤمنين! ما ننتظر بهؤلاء القوم الذين على التلّ ألا نمشي إليهم بسيوفنا حتى يحكم الله بيننا وبينهم، فتكلم\n⦗٤٢٩⦘ سهل بن حنيف، فقال: أَيّها النّاس! اتهموا أنفسكم، فلقد رأيتنا يوم الحديبية في الصلح الذي كان بين رسول الله ﷺ وبين المشركين فذكر مثله (^٦).\n_________\n(^١) عبد العزيز بن سياه هو موضع الالتقاء مع مسلم.\n(^٢) النَّهْرَوان: بفتح أوله، وإسكان ثانيه، وفتح الراء المهملة، -وقيل بكسرها أيضا-، (نهرِوان) وبضمها أيضا: (نهرُوان)، ويقال: بضم النون والراء معًا: (نُهْرُوان)، أربع لغات، والهاء في جميعها ساكنة، موضع بالعراق بين بغداد وواسط. وفيها كانت موقعة النهروان بين علي بن أبي طالب ﵁ والخوارج سنة ٣٧ هـ.\nانظر: معجم ما استعجم (٤/ ١٣٣٦ - ١٣٣٧) معجم البلدان (٥/ ٥٧٥)، البداية والنهاية (٧/ ٢٩٩ - ٣٠٠).\n(^٣) أي: اشتدّ وكثر. النهاية (١/ ٣٦٤).\n(^٤) التل: كومة من الرمل أو التراب. انظر: لسان العرب (١١/ ٧٨) مادة: \"تلل\".\n(^٥) سورة آل عمران آية (٢٣).\n(^٦) انظر الحديث رقم (٧٢٤٣).\nوليس في الصحيحين ذكر القصة التي في أوله، وقد أخرج الحديث بذكرها النسائي في السنن الكبرى (٦/ ٤٦٣) ح (١١٥٠٤)، من طريق أحمد بن سليمان، وأحمد في مسنده (٣/ ٤٨٥ - ٤٨٦) كلاهما (أحمد بن حنبل، وأحمد بن سليمان) عن يعلى بن عبيد به.\nوإسناده صحيح.\n* من فوائد الاستخراج: ذكر القصة التي في أول الحديث.","vol":"14","page":427},{"text":"٧٢٤٥ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي وائل قال: سمعت سهل بن حنيف بصفين وهو يقول: أيّها النّاس اتهموا رأيكم فوالله لقد رأيتني يوم أبي جندل (^٢) ولو أَستطيع أَنْ أردّ أَمرَ رسول الله ﷺ لرددته، والله ما وضعنا سيوفنا على عواتقنا إلى أَمرٍ قط إلّا أَسْهَلْن بنا إلى أمر نعرفه، إلّا أَمركم هذا (^٣).\n_________\n(^١) محمد بن خازم أبو معاوية الضرير هو موضع الالتقاء مع مسلم.\n(^٢) (يوم أبي جندل) هو يوم الحديبية، واسم أبي جندل: العاص بن سهيل بن عمرو القرشيّ العامري. شرح صحيح مسلم للنووي (١٢/ ١٤٢) وانظر: الإصابة (٤/ ٣٤).\n(^٣) أخرجه مسلم، (كتاب الجهاد والسير، باب صلح الحديبية في الحديبية- ح (٩٥)، ٣/ ١٤١٢)، والبخاري: (كتاب الاعتصام -باب ما يذكر من ذم الرأي وتكلف =\n⦗٤٣٠⦘ = القياس- ح (٧٣٠٨) - (١٣/ ٢٩٦ فتح).","vol":"14","page":429},{"text":"٧٢٤٦ - حدثنا عمّار، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن الأعمش (^٢)، قال: سمعت أبا وائل يقول: سمعت سهل بن حنيف يقول يوم صفين بمثله، وقال: إلّا أمرنا هذا (^٣).\n_________\n(^١) الطيالسي.\n(^٢) الأعمش سليمان بن مهران هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٢٤٥).\n* من فوائد الاستخراج: تصريح الأعمش بالسماع من أبي وائل، وعند مسلم بالعنعنة.","vol":"14","page":430},{"text":"٧٢٤٧ - حدثنا أبو أميّة، قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة (^١)، عن الأعمش (^٢) -بإسناده مثله- (^٣).\n_________\n(^١) الوضاح بن عبد الله اليشكري مولاهم أبو عوانة الواسطي.\n(^٢) الأعمش هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٢٤٥).","vol":"14","page":430},{"text":"٧٢٤٨ - حدثنا العبّاس بن محمد، قال: حدثنا محاضر، عن الأعمش (^١)، عن أبي وائل، قال: سمعت سهل بن حنيف بصفين يقول: يا أَيّها النّاس اتهموا أنفسكم، فوالله لقد رأيتني يوم أبي جندلٍ ولو أستطيع أنْ أردّ أَمرَ رسول الله ﷺ لرددته، والله ما وضعنا سيوفنا على عواتقنا إلى أمْرٍ قط مع رسول الله ﷺ إلّا أَسهل بنا إلى أمرٍ نعرفه إلّا قتالنا هذا\n⦗٤٣١⦘ في يوم صفين (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٤٥).","vol":"14","page":430},{"text":"٧٢٤٩ - حدثنا محمد بن حيّوية، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: سمعت الأعمش (^٢) يقول: سمعت أبا وائل يقول: لما كان يوم صفين وحكم الحكمين، سمعت سهل بن حنيف يقول: يا أيّها الناس اتهموا رأيكم، فلقد رأَيتنا مع رسول الله يوم أبي جندل ولو نستطيع أنْ نردّ على رسول الله ﷺ أَمرَه لرددناه، وأَيمُ الله، وأيم الله ما وضعنا سيوفنا على عواتقنا منذ أسلمنا لأمر يفظعنا إلا أسهلت بنا إلى أَمرٍ نعرفه، ألا! وإنّ هذا الأمر ما نسدّ منه خُصْمًا (^٣) إلّا انفتح علينا منه خُصْمٌ آخر (^٤).\n_________\n(^١) ابن عيينة.\n(^٢) الأعمش هو موضع الالتقاء مع مسلم.\n(^٣) الخُصم: بضم الخاء، وخُصم كل شيء طرفه وناحيته.\nوقد وقع في صحيح مسلم \"ما فتحنا منه في خُصم، إلّا انفجر علينا منه خُصْم\". قال النووي: كذا هو في مسلم، قال القاضي عياض: \"وهو غلط أو تغيير وصوابه ما سددنا منه خصمنا، وكذا هو في رواية البخاري ما سددنا وبه يستقيم الكلام، ويتقابل سددنا بقوله إلّا انفجر .. \".\nانظر: تفسير غريب ما في الصحيحين (صـ: ١٠٧)، شرح صحيح مسلم للنووي (١٢/ ١٤٣).\n(^٤) انظر الحديث (٧٢٤٥). =\n⦗٤٣٢⦘ = من فوائد الاستخراج: تصريح الأعمش بالسماع من أبي وائل، وعند مسلم بالعنعنة.","vol":"14","page":431},{"text":"٧٢٥٠ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا محمد بن سابق (^١)، قال: حدثنا مالك بن مغول (^٢)، عن أبي حصين، قال: قال أبو وائل: لما قدم سهل بن حنيف من صفين أتيناه نستخبره فقال: اتهموا الرأي، فلقد رأيتني يوم أبي جندل ولو أستطيعُ أنْ أردّ على رسول الله ﷺ أَمْره لرَدَدْتُ، والله ورسوله أعلم، ما وضعنا سيوفنا على عواتقنا لأمر يفظعنا إلّا أُسْهل بنا إلى أمر نعرفه قبل هذا الأمر، ما نسد منه خُصْمًا إلا انفجر علينا خُصْمٌ ما ندري كيف نأتي به (^٣).\nرواه أبو أسامة عن مالك (^٤).\n_________\n(^١) التميميّ مولاهم أبو جعفر البزّاز الكوفي.\n(^٢) مالك بن مغول هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٦)، ٣/ ١٤١٣). والبخاري: (كتاب المغازي -باب غزوة الحديبية- ح (٤١٨٩)، (٧/ ٥٢٢ - ٥٢٣ فتح).\n(^٤) إسناده معلق، وقد أخرجه مسلم -موصولا- من طريق أبي أسامة عن مالك بن مغول، (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٦)، ٣/ ١٤١٣).","vol":"14","page":432},{"text":"٧٢٥١ - حدثنا أبو الحسن جعفر بن محمد بن الحجاج بن فرقد\n⦗٤٣٣⦘ الرقي، قال: حدثنا عبد الله بن عمر الخطابي (^١)، وحدثنا موسى بن أبي عوف الدمشقي (^٢)، وأحمد بن سهل بن أيوب الأهوازي، قالا: حدثنا عاصم بن النضر (^٣)، قالا: حدثنا المعتمر بن سليمان (^٤)، قال: سمعت أبي قال: حدثنا قتادة، عن أنس بن مالك، قال: في رجعنا من غزوة الحديبية وقد حِيْلَ بيننا وبين نسكنا، قال: فنحن بين الحزن والكآبة، قال: فأنزل الله ﷿: ﴿إنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١) لِيَغْفِرَ لَكَ اللَّهُ …﴾ الآية إلى قوله ﴿مُسْتَقِيمًا﴾ (^٥)، أو كما شاء الله، فقال رسول الله ﷺ: \"لقد أنزلت عليّ آية هي أحب إليّ من الدنيا جميعًا\" وقال عاصم: \"أَيَّةُ آية خير من\n⦗٤٣٤⦘ الدنيا جميعًا\" (^٦).\n_________\n(^١) وقع في (ك): (عمر بن عبد الله) والتصويب من إتحاف المهرة (٢/ ٢١٣)، ومن مصادر ترجمته.\nوهو: عبد الله بن عمر بن عبد الرحمن الخطابي البصري. (ت ٢٣٦ هـ).\nوالخطابي: بفتح الخاء المنقوطة، وتشديد الطاء المهملة، وكسر الباء الموحدة -نسبة إلى الخطاب والد عُمر وزيد ﵄، وعبد الله هذا ينسب إلى زيد بن الخطاب.\nذكره ابن حبّان في الثقات، ووثقه الخطيب، والذهبي، وابن حجر.\nانظر: الأنساب (٢/ ٣٨٠). الثقات لابن حبّان (٨/ ٣٥٦)، تاريخ بغداد (١٠/ ٢١)، الكاشف (٢/ ١٠)، تقريب التهذيب (صـ: ٥٢٩).\n(^٢) هو: موسى بن محمد بن أبي عوف أبو عمران الصفّار الدمشقي.\n(^٣) عاصم بن النضر التيمي هو موضع الالتقاء مع مسلم.\n(^٤) المعتمر بن سليمان هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٥) سورة الفتح آية (١).\n(^٦) أخرجه مسلم: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٧)، ٣/ ١٤١٣)، والبخاري: (كتاب المغازي -باب غزوة الحديبية- ح (٤١٧٢)، (٧/ ٥١٦ فتح).\nمن فوائد الاستخراج: الإتيان بمتن رواية معتمر عن أبيه عن قتادة والتي ذكر مسلم إسنادها ثم أحال على رواية ابن أبي عروبة عن قتادة.","vol":"14","page":432},{"text":"٧٢٥٢ - حدثنا محمد بن أبي داود أبو جعفر المنادي، قال: حدثنا يونس بن محمد (^١)، قال: حدثنا شيبان، عن قتادة، قال: حدثنا أنس بن مالك: إنّما أُنزلت على نبي الله ﷺ الحديبية، وأصحابه مخالطون الحزن والكآبة؛ قد حيل بينهم وبين مناسكهم، ونحروا الهدي بالحديبية، فقال رسول الله ﷺ \"لقد أنزلت علي آية أحب إليّ من الدنيا جميعًا، فقرأها على أصحابه\" فقالوا: هنيئا مريئا يا رسول الله! قد بين الله ماذا يفعل بك فماذا يفعل بنا، فأنزل الله ﷿ في ذلك ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ﴾ الآية (^٢) (^٣).\n_________\n(^١) يونس بن محمد هو موضع الالتقاء مع مسلم.\n(^٢) سورة الفتح آية (٥).\n(^٣) انظر الحديث رقم (٧٢٥١)، وفي الحديث إدراج يأتي بيانه في الحديث رقم (٧٢٥٦).\n* من فوائد الاستخراج: الإتيان بمتن رواية شيبان عن قتادة، والتي ذكر مسلم إسنادها، ثمّ أحال على رواية ابن أبي عروبة عن قتادة.","vol":"14","page":434},{"text":"٧٢٥٣ - حدثنا يعقوب بن سفيان الفارسي، وأبو داود الحراني، وأبو أميّة، قالوا: حدثنا عمرو بن عاصم، قال: حدثنا همام (^١)، عن قتادة، عن أنس بن مالك، قال: أنزلت على رسول الله ﷺ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾ (^٢) مرجعهم من الحديبية، وقد خالط أصحابه الحزن والكآبة، قال: فقرأها عليهم حتى بلغ: ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا (٢) وَيَنْصُرَكَ اللَّهُ نَصْرًا عَزِيزًا﴾ (^٣)، فقال رجل: هنيئًا لك يا رسول الله! قد بين الله لك ما يفعل بك، فماذا يفعل بنا؟ فأنزل الله الآية الأخرى بعدها: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا﴾ (^٤) (^٥).\nزعم بعض النّاس أن الصحيح من هذا الحديث عن أنس هو ما روى سليمان التيمي بزيادة هي عن قتادة، عن عكرمة (^٦).\n⦗٤٣٦⦘ ورواه أبو داود (^٧) عن همام.\n_________\n(^١) همام بن يحيى هو موضع الالتقاء مع مسلم.\n(^٢) سورة الفتح آية (١).\n(^٣) سورة الفتح (٢، ٣).\n(^٤) سورة الفتح آية (٥).\n(^٥) انظر الحديث رقم (٧٢٥١).\n* من فوائد الاستخراج: الإتيان بمتن رواية همام عن قتادة، والتي ذكر مسلم إسنادها، ثم أحال على رواية ابن أبي عروبة عن قتادة.\n(^٦) إشارة إلى الإدراج الذي سيأتي مبينًا في الحديث رقم (٧٢٥٦).\n(^٧) هو الطيالسي، وقد أخرج الحديث من طريقه مسلم في صحيحه (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٧)، ٣/ ١٤١٣).","vol":"14","page":435},{"text":"٧٢٥٤ - حدثنا سعيد بن مسعود، قال: حدثنا المدائني محمد بن جعفر (^١)، قال: حدثنا شعبة عن قتادة (^٢)، عن أنس، قال: كنّا مع النبي ﷺ بالحديبية فنزلت: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾ (^٣) (^٤).\nرواه مسلم (^٥) عن نصر بن علي، عن خالد بن الحارث، عن سعيد بن أبي عروبة، عن قتادة، عن أنس حدثهم لما نزلت: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾ (^٦) الآية، مرجعه من الحديبية، وهم مخالطهم الحزن والكآبة، وقد نُحِر الهدي بالحديبية، فقال: \"آية أنزلت عليّ! آية هي أحب إلي من الدنيا وما فيها\".\n_________\n(^١) هو محمد بن جعفر البزاز، أبو جعفر المدائني.\n(^٢) قتادة هو موضع الالتقاء مع مسلم.\n(^٣) سورة الفتح آية (١).\n(^٤) انظر الحديث رقم (٧٢٥١)، وقد أخرجه البخاري -أيضًا- (كتاب التفسير -باب سورة الفتح- ح (٤٨٣٤) - (٨/ ٤٤٧ فتح).\n(^٥) في صحيحه: (كتاب الجهاد والسير -باب صلح الحديبية في الحديبية- ح (٩٧) - ٣/ ١٤١٣).\n(^٦) سورة الفتح آية (١).","vol":"14","page":436},{"text":"٧٢٥٥ - حدثنا سليمان بن شعيب الكيساني (^١)، قال: حدثنا عبد الرحمن بن زياد الرصاصي (^٢)، قال: حدثنا شعبة، عن قتادة (^٣)، قال: سمعت أنس بن مالك يقول: أنزلت هذه الآية حين رجع رسول الله ﷺ من الحديبية: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ (^٤) (^٥).\n_________\n(^١) هو: سليمان بن شعيب بن سليمان بن كيسان، أبو محمد الكيساني.\n(^٢) هو عبد الرحمن بن زياد أبو عبد الله الرصاصي.\n(^٣) قتادة هو موضع الالتقاء مع مسلم.\n(^٤) سورة الفتح (١).\n(^٥) انظر الحديث رقم (٧٢٥١).","vol":"14","page":437},{"text":"٧٢٥٦ - حدثنا أبو جعفر الدارمي (^١)، قال: حدثنا عثمان بن عمر، قال: أخبرنا شعبة، عن قتادة (^٢) عن أنس في قوله ﷿: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾ (^٣)، قال: فتح الحديبية، قال أصحاب النبي ﷺ هنيئًا لك يا رسول الله غفر لك ما تقدم من ذنبك وما تأخر فما لنا؟ فأنزل الله ﷿: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ إلى قوله: ﴿فَوْزًا\n⦗٤٣٨⦘ عَظِيمًا﴾ (^٤) قال شعبة: فأتيت الكوفة فحدثتهم بهذا الحديث عن قتادة، عن أنس، فلَمّا رجعنا إلى البصرة سألت عنه قتادة فقال: أَمّا الأَولُ فتح الحديبية فهو عن أَنس، وأَمّا هذا قول أَصحابه: هنيئًا لكَ، هذا عن عكرمة (^٥).\n_________\n(^١) هو أحمد بن سعيد بن صخر أبو جعفر الدارمي، النيسابوري.\nوالدارمى: بفتح الدال المهملة وكسر الراء، هذه النسبة إلى بني دارم، وهو دارم بن مالك بن حنظلة بن زيد بن مناة بن تميم. الأنساب للسمعاني (٢/ ٤٤٠).\n(^٢) قتادة هو موضع الالتقاء مع مسلم.\n(^٣) سورة الفتح آية (١).\n(^٤) سورة الفتح آية (٥).\n(^٥) انظر الحديث رقم (٧٢٥١).\nوفي هذا الحديث بيّن عثمان بن عمر عن شعبة موضع الإدراج فيه. وقد أخرجه البخاري من طريق عثمان بن عمر عن شعبة به. وانظر في بيان ذلك: الفصل للوصل المدرج في النقل للخطيب البغدادي (١/ ٤٧١ - ٤٧٩).","vol":"14","page":437},{"text":"٧٢٥٧ - حدثنا الصغاني، قال: حدثنا أبو النضر (^١)، قال: حدثنا شعبة، عن قتادة (^٢)، عن أنس بن مالك، قال: سمعته يقول: أنزلت هذه الآية حين رجع النبي ﷺ من الحديبية: ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ (^٣) (^٤).\n_________\n(^١) هاشم بن القاسم الليثي.\n(^٢) قتادة بن دعامة هو موضع الالتقاء مع مسلم.\n(^٣) سورة الفتح آية (١، ٢).\n(^٤) انظر الحديث رقم (٧٢٥١).","vol":"14","page":438},{"text":"<span data-type='title' id=toc-1040>باب عدد أصحاب النبي ﷺ يوم الحديبية، وأنّهم بايعوه تحت الشجرة.</span>","vol":"14","page":439},{"text":"٧٢٥٨ - ز- حدثنا الصغاني (^١)، قال: حدثنا علي بن بحر (^٢)، قال: حدثنا عيسى بن يونس (^٣)، عن زكريا بن أبي زائدة (^٤)، عن أبي إسحاق (^٥)، عن البراء، قال: نزلنا الحديبية فوجدنا ماءَها قد شربه أوائل النّاس، فجلس النبي ﷺ على البئر ثمّ دعا بدلو منها، فأخذه بفيه، ثمّ مَجَّه (^٦) فيها ودعا الله، فكثر ماؤها حتى تروّى الناس منه (^٧).\n_________\n(^١) هو محمد بن إسحاق الصغاني.\n(^٢) ابن بَرِّي القطان، أبو الحسن البغدادي. (ت ٢٣٤ هـ).\nوثقه ابن معين، وأحمد، والعجلي، وأبو حاتم، والدارقطني، والحاكم، وغيرهم، وذكره ابن حبّان في الثقات، وقال الذهبي: \"الإمام الحافظ المتقن\"، وقال ابن حجر: \"ثقة فاضل\".\nمعرفة الثقات للعجلي (٢/ ١٥٢)، الجرح والتعديل (٦/ ١٧٦)، الثقات لابن حبّان (٨/ ٤٦٨)، سؤالات السجزي للحاكم (صـ: ١٨٧)، تاريخ بغداد (١١/ ٣٥٢ - ٣٥٣)، سير أعلام النبلاء (١١/ ١٢)، تقريب التهذيب (صـ: ٦٩٠).\n(^٣) ابن أبي إسحاق السبيعي.\n(^٤) هو: زكريا بن أبي زائدة خالد بن ميمون الهمداني، أبو يحيى الكوفي.\n(^٥) هو عمرو بن إسحاق السبيعي.\n(^٦) أي صبّه فيها. النهاية (٤/ ٢٩٧).\n(^٧) إسناده صحيح، وقد أخرجه البخاري، (كتاب المغازي -باب غزوة الحديبية- ح =\n⦗٤٤٠⦘ = (٤١٥٠)، (٧/ ٥٠٥ فتح). من طريق عبيد الله بن موسى، عن إسرائيل، عن أبي إسحاق، بإسناده بنحوه.","vol":"14","page":439},{"text":"٧٢٥٩ - حدثنا الربيع، قال: أخبرنا الشافعي، قال: حدثنا سفيان (^١)، عن عمرو، عن جابر بن عبد الله قال: كنّا يوم الحديبية ألفًا وأربعمائة، فقال النبي ﷺ: \"أَنتم اليوم خيرُ أهل الأرض\"، قال جابر: لو كُنْتُ أُبْصِرُ لأَرَيْتُكُمُ موضع الشجرة (^٢).\n_________\n(^١) سفيان هو ابن عيينة -كما في تحفة الأشراف (٢/ ٢٥٤)، وإتحاف المهرة (٣/ ٢٨٥ - ٢٨٦) - وهو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الإمارة -باب استحباب مبايعة الإمام الجيش عند إرادة القتال، وبيان بيعة الرضوان تحت الشجرة- ح (٧١)، ٣/ ١٤٨٤)، والبخاري: (كتاب المغازي -باب غزوة الحديبية- ح (٤١٥٤)، (٧/ ٥٠٧ فتح).","vol":"14","page":440},{"text":"٧٢٦٠ - ز حدثنا أبو داود الحراني (^١)، قال: حدثنا الحسن بن أعين (^٢)، قال: حدثنا زهير (^٣)، قال: حدثنا أبو إسحاق (^٤)، قال: أنبأنا البراء بن عازب، أَنّهم كانوا مع رسول الله ﷺ يوم الحديبية ألفًا وأربعمائة أو أَقل أو أكثر، فنزلوا على بئرٍ فنزحوها (^٥)، فأتوا رسول الله ﷺ، فأتى\n⦗٤٤١⦘ البئر، فقعد على شفيرها، ثمّ قال: \"ائتوني بدلو من مائها\"، فأتي فبسق (^٦) ودعا، ثمّ قال: \"دعوها ساعة\"، فأرْوَوْا أنفسهم وركابهم حتى ارتحلوا (^٧).\n_________\n(^١) هو سليمان بن سيف الحراني.\n(^٢) هو الحسن بن محمد بن أعين الحرّاني.\n(^٣) ابن معاوية الجعفي.\n(^٤) السبيعي.\n(^٥) أي: أخذوا ما فيها من ماء. =\n⦗٤٤١⦘ = انظر: غريب الحديث للخطابي (١/ ٢٧٣)، النهاية (٥/ ٤٠).\n(^٦) من البُسَاق، ويقال أيضًا: البصاق والبزاق وهو ماء الفم إذا خرج منه.\nانظر القاموس المحيط (٣/ ٢٢١).\n(^٧) إسناده صحيح. وقد أخرجه البخاري: (كتاب المغازي -باب غزوة الحديبية- ح (٤١٥١)، (٧/ ٥٠٥ فتح).\nقال: حدثني فضل بن يعقوب، حدثنا الحسن بن محمد بن أعين بإسناده به.","vol":"14","page":440},{"text":"٧٢٦١ - حدثنا أحمد بن يوسف السلمي (^١)، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمّار، قال: حدثنا إياس بن سلمة بن الأكوع، عن أبيه، قال: خرجت إلى النبي ﷺ وأَنا غلام حدث وتركت أهلي ومالي إلى الله ﷿ ورسوله -صلى الله عليه [وسلم] (^٢) - فكنت تبيعًا (^٣) لطلحة بن عبيد الله أخدمه وآكل معه من طعامه، فقدمنا الحديبية ونحن أربع عشرة مائة مع النبي ﷺ، وعليها يومئذ خمسون شاة ما ترويها، فرأيت رسول الله ﷺ حين قعد\n⦗٤٤٢⦘ على جَبَاها (^٤) قال: فإمّا بسق فيها وإمّا دعا، فما نُزحت (^٥) بعد، ثمّ إنَّ نبي الله ﷺ بايعنا تحت الشجرة، فبايعته في أَوَّل النّاس، ثُمّ بايع حتى كان في وسط من النّاس، ثمّ قال: \"يا سلمة! أَلا تبايعني؟ \"، قلت: يا رسول الله! بايعتك في أَوَّل النّاس، قال: \"وأيضا\"، ثمّ قال: \"يا سلمة! أَما لك جُنَّة (^٦)؟ \" فاعطاني جَحَفَةً (^٧) -أو قال: دَرَقَةً-، ثمّ بايع حتى إذا كان في آخر النّاس، قال: \"يا سلمة: ألا تبايعني؟ \" قال: قلت: يا رسول الله! قد والله بايعتك أول النّاس، وفي أوسطهم! قال: \"وأيضا\"، ثمّ قال: \"يا سلمة أين جحفتك -أو قال: درقتك- التي أعطيتك؟ \"، قال: قلت يا رسول الله! أعطيتها عمّي عامرًا، وكان أعزل (^٨)، فقال رسول الله ﷺ وضحك-: \"إنك كالذي قال الأُوَل: اللهم! أبغني حبيبًا أحب إلي من نفسي\"، ثمّ إنّ قومًا من المشركين من أهل مكة كان بيننا وبينهم صلح حتى تمشت بعضنا في بعض،\n⦗٤٤٣⦘ واختلطنا فأتيت الشجرة فكسحت (^٩) شوكها ثمّ نزلت في ظلّها، ثمّ اضطجعت ووضعت سلاحي، فأتاني أربعة من المشركين يتماشون، فجلسوا إليّ، فجعلوا يقعون في النبي ﷺ، فأبغضتهم، فتحولت إلى شجرة أخرى، فما عدا أَنْ وضعوا ثيابهم، وعلَّقُوا سلاحهم إذ نادى منادٍ من أسفل الوادي: يا للمهاجرين قُتل ابن زُنَيم (^١٠)، قال: فأشُدّ عليهم حتى أقف على رؤوسهم بالسيف، ثمّ قال: والذي كرّم وجهَ محمدٍ لا يَمُدّ واحد منكم يده إلى سلاحه إلّا ضربت الذي فيه عيناه، ثمّ ضممتُ سلاحهم وسقتهم بسيفي حتى آتي بهم النبي ﷺ، وجاء عمي عامر بمكرز (^١١) أو ابن مكرز -رجل من العبَلات (^١٢) - يقود به فرسه متسلحًا في سبعين رجلًا، فلمّا نظر إليهم نبي الله ﷺ، قال: \"ذروهم، يكون لهم بدءُ الفجور وثناه\" (^١٣)، ثمّ رجعنا إلى المدينة، فمررنا على جبلٍ بيننا وبين\n⦗٤٤٤⦘ العدو فاستغفر رسول الله ﷺ لمنْ طَلَعه تلك الليلة، فطلعته ثلاث مرات أو مرتين، ثمّ قدمْنا، المدينة، فخرجتُ بفرسِ طلحةَ بن عبيد الله مع رباح غلام رسول الله ﷺ في ظَهرِ (^١٤) رسول الله ﷺ، فلمّا كان بغلسٍ (^١٥) إذا نحن بعبد الرحمن بن عيينة بن بدر الفزاري؛ قد أغار على سرح (^١٦) رسول الله ﷺ فاستاقَ هو وأصحابُه وقَتَلوا راعيها، فقلت: يا رباح! اركب هذا الفرس فأبلغه طلحة، وأخبر رسول الله ﷺ أنّ المشركين قَدْ أَغاروا على سَرْحه وقتلوا راعيه، قال: فأشرفت شرفًا (^١٧) من الأرض، ثمّ\n⦗٤٤٥⦘ ناديتُ بأعلى صوتي: يا صباحاه، ثُمّ اتَّبَعْتُ القوم أَرْمِيهِمْ بالنبل وأقول:\nأنا ابن الأكوع … اليوم يوم الرُّضَّع (^١٨)\nوأهوي لرجل منهم بسهم فأضعه في نُغْضِ (^١٩) الكتف، ثمّ قلت: خذها:\nأنا ابن الأكوع … واليوم يوم الرُّضّعَ\nفلم أزل أرميهم بالنبل، فإذا حَمَلوا عليّ لجأت إلى شجرة ونثرت (^٢٠) نبلي، فعقرت (^٢١) بهم، وإذا تضايق الوادي علوتُ عليهم الجبلَ، فرميتهم بالحجارة، حتى أحرزتُ الظهر الذي أخذوا كلّه، وأخذتُ من مُشَاتهم سوى ذلك أَكثَر من ثلاثين رمحًا وثلاثين بُردةً يطرحونها، لا أَضمُّ منها شيئًا إلّا جعلته طريق رسول الله ﷺ وأصحابه، وجعلتُ عليه حجارةً علامةً ليعرفوا، فلمّا امتدّ الضحى إذا عيينة بن بدر\n⦗٤٤٦⦘ أبو عبد الرحمن قد أتاه مددًا، فنزلوا يتضحون (^٢٢)، وعلوتُ عليهم الجبلَ فقعدتُ، فنظر إليّ عيينة، فقال: ما هذا الذي أرى؟، فقالوا: لقب من هذا البُرَحاء (^٢٣)، ما فارقنا بغلسٍ حتى هذا مكانه، قال: أَفلا إليه نَفَرٌ منكم؟ فقام إليّ أربعةٌ منهم فسندوا إلى الجبل، فلمّا دنوا مني قلت: أتعرفوني؟ أنا ابن الأكوع! والذي نفسي بيده! لا يطلبني رجل منكم فيلحقني، ولا أطلبه فيفوتني، قالوا: إنّا نظنّ، فرجعوا، ثُمّ إذا أنا بفوارس رسول الله ﷺ أولهم الأخرم الأسدي، وأبو قتادة، والمقداد بن الأسود، فانحدرت من الجبل فأعرضَ الأخرمُ وهو أَوَّلُ القوم فأخذ بعَنَانِ (^٢٤) فرسه، فقلت: يا أخرم! أنذر القوم (^٢٥) أن يقتطعوك حتى يلحق رسول الله ﷺ وأصحابه؟ فقال: يا سلمة! إنْ كنت تؤمن بالله واليوم الآخر وتعلم أَنّ الجنّة والنّار حقٌّ فلا تحل بيني وبين الشهادة، فتركته، فتقدم، فالتقى هو وعبد الرحمن بن عيينة، فاختلفا طعنتين، فعقر بعبد الرحمن فرسه، فطعنه عبد الرحمن فقتله، ثُمّ تحولّ على فرسه\n⦗٤٤٧⦘ فالتقى عبد الرحمن، وأبو قتادة فاختلفا طعنتين، فعقر عبد الرحمن بأبي قتادة وطعنه أبو قتادة فقتله، وتحوّل على فرسه، ثُمّ ولى القوم لا يلوون على شيءٍ، فاتبعتهم على رجليّ حتى ما أرى من فرسان رسول الله ﷺ، ولا من رجالتهم أحدًا، ثُمّ مالوا إلى ماءٍ يقال له ذو قَرَد (^٢٦)، فأبصروني وراءهم، فحليتهم (^٢٧) عنه وهم عطاش حتى ألحق في ثنية ذي الدثير (^٢٨)، فألحقُ رجلا على راحلته في مؤخر القوم فأرميه بسهم، فقلت: خذها.\nوأنا ابن الأكوع … واليوم يوم الرُّضَّع\nقال: واثكل أمي، أكْوعيّا بكرةً (^٢٩)؟ قلت: نعم، أي عدو نفسه! وأخذت بفرسين أرديهما (^٣٠) في الثنية، فسقتهما معي حتى ألقى عمي\n⦗٤٤٨⦘ عامرًا في الظلام على بعير معه سطيحتان (^٣١) إحداهما (^٣٢) مذقة -أي بقية من لبن- وأخرى ماء، فتوضأت وصلّيت حتى أتى نبي الله ﷺ نازلًا على الماء الذي حليتهم عنه -ذو قرد-، ووجدت بلالًا يشوي كبدًا وسنامًا من جزور نُحر من الإبل التي حويت (^٣٣) من المشركين، فقلت: يا نبي الله! بأبي أنت وأمي ذرني فأنتخب من القوم مائة، فأخذت عليهم بالعشوة (^٣٤)، فأصْبح ولم يَبْقَ مخبرٌ، فرأيت رسول الله ﷺ ضحك حتى بدت نواجذه (^٣٥) في عشوة النار (^٣٦)، ثُمَّ قال رسول الله -صلى الله عليه [وسلم]-: \"يا سلمة! أكنت فاعلا؟ \" قلت: نعم، والذي بعثك\n⦗٤٤٩⦘ بالحق؟ فقال رسول الله ﷺ: \"إنّهم الآن ليُقْرَوْنَ (^٣٧) في غطفان (^٣٨) فما برحت حتى جاء رجل، فقال: يا رسول الله نزلوا بفلان الغطفاني فنحر لهم جزورًا، ثمّ أبصروا الغبرة، فقذف الله في قلوبهم الرعب، فخرجوا وتركوا قِراهم، قال: وأعطاني رسول الله ﷺ سهم الفارس، وسهم الراجل جميعا، وأردفني خلفه على العضباء (^٣٩)، فلمّا كان بيننا وبين المدينة كالروحة أو الغدوة (^٤٠) أتانا رجل من الأنصار كان لا يسبق فقال: هل من سابق؟ ألا هل من سابق -مرتين أو ثلاثا- فأقبلت عليه فقلت: أما تُكْرِم عليه كريمًا ولا تهاب شريفًا؟ قال: لا، إلّا رسول الله ﷺ، قلت: يا رسول الله بابي أنت وأمي! أفلا أسابق الرجل؟ فقال: \"إن شئت\"، فثنيت رجلي، فطفرت عن ظهر الناقة، ثُمَّ قلت:\n⦗٤٥٠⦘ اذهب إليك، وربطت عليه شرفًا أو شَرَفَيْن (^٤١)، ثُمَّ ترفعتُ حتى أَلْحَقَه، فصككتُ بين كتفيه، ثُمَّ قلت: سبقتك والله! قال: إنّي أظنّ، ثمّ قدمنا المدينة، فما لبثنا بها إلّا ثلاثًا حتى خرج رسول الله ﷺ إلى خيبر، فخرجت؛ وعمّي عامر بن الأكوع، فجعل يرتجز القوم، ويقول:\nتالله لولا الله ما اهتدينا … ولا تصدقنا ولا صلينا\nإن الذين هم بغوا علينا … إذا أرادوا فتنة أبينا\nونحن عن فضلك ما استغنينا … فثبت الأقدام إن لاقينا\nوأنزلن سكينة علينا\nفنادى رسول الله ﷺ: \"من هذا؟ \" قالوا: يا رسول الله! هذا عامر، فقال: \"غفر لك ربك\"، قال: فوالله ما استغفر رسول الله ﷺ قط يخصه لرجل إلّا استشهد، قال: فناداه عمر بن الخطاب وهو على راحلته في ناحية القوم يا رسول الله! لو متعتنا بعامر، قال: فلمّا قدمنا خيبر أقبل مرْحَبُ، فقال:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ (^٤٢) السلاح بطل مُجَرَّبُ.\n⦗٤٥١⦘ إذا الحروب أقبلت تَلَهَّبُ\nفقال عامر:\nقد علمت خيبر أنِّي عامر … شَاكِ السِّلَاحِ بطلٌ مغامر.\nفاختلفا ضربتين، فوقع سيف مرحب في تُرس عامر، ورجع سيفُ عامرٍ عليه فأصاب ساقَ نفسه فأتى له فيها، قال: فمررت على نفرٍ من أصحاب النبي ﷺ وهم يقولون: بَطَلَ عَمَلُ عامرٍ، فأتيت النبي ﷺ أبكي، فقلت: يا رسول الله ﷺ! أَبَطَلَ عملُ عامرٍ؟ قال: \"ومن قال ذاك؟ \" قال: قلت: بعض أصحابك، قال: \"كذب ذاك، بل له أجره مرتين\"، قال: ثمّ أَرسلَ نبيُّ الله ﷺ إلى عليِّ بن أبي طالب، فقيل: يا نبي الله! إِنّه أَرْمَدُ (^٤٣)، فجئت به أَقُودُه إلى النبي ﷺ، وقد قال رسول الله ﷺ قبل ذلك: \"لأُعطينَّ الرايةَ رجلًا يحب الله ورسولَه، ويحبُّه الله ورسولُه\"، فبصق رسول الله ﷺ في عينيه، ثُمَّ أَعطاه الرايةَ، فكانَ الفتحُ على يديهِ، ولمّا بَرَزَ عليٌّ، فارتجز مَرْحَب، فقال:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ السلاح بطل مُجَرَّبُ.\nإذا الحروب أقبلت تَلَهَّبُ\nقال: فقال عليٌّ ﵁:\n⦗٤٥٢⦘ أَنَا الذي سمتني أمِّي حيدرة (^٤٤) … كليث غابات كريه المنظرة.\nأوفيهمُ بالصَّاعِ كَيْلَ السَّندرة (^٤٥).\n_________\n(^١) أحمد بن يوسف السلمي هو موضع الالتقاء مع مسلم.\n(^٢) ساقطة من: (ك).\n(^٣) أي: خادما له أتبعه وأكون معه. تفسير غريب ما في الصحيحين للحميدي (صـ: ١٤٤).\n(^٤) الجبا: بالفتح والقصر: ما حول البئر. انظر: غريب الحديث للخطابي (١/ ٥٦٤).\n(^٥) أي: فما استقصى ماءُها بعد. انظر: تفسير غريب ما في الصحيحين (ص: ٣٧، ١٣٠).\n(^٦) الجُنّة: ما يستتر به من سلاح أو غيره. انظر: تفسير غريب ما في الصحيحين (ص: ٧٦٤).\n(^٧) الجَحَفَة والدَّرَقة والجُنّة والتُرس أنواع من الجُنَن التي يستتر بها في الحروب.\nتفسير غريب ما في الصحيحين (ص: ١٤٤).\n(^٨) أي: لا سلاح معه. غريب الحديث لأبي عبيد (٤/ ٤٥٧).\n(^٩) أي: كنست. تفسير غريب ما في الصحيحين (صـ: ١٤٤).\n(^١٠) بضم الزاي وفتح النون. شرح صحيح مسلم للنووي (١٢/ ١٧٦).\n(^١١) بميم مكسورة ثمّ كاف ثمّ راء مكسورة ثمّ زاي. شرح صحيح مسلم للنووي (١٢/ ١٧٦).\n(^١٢) العبَلات -بفتح الباء- وهم بنو أمية الأصغر، وبنو عبد أمية، وبنو نوفل أولاد عبد شمس وهم ثلاتة إخوة لأم، سمّوا بذلك لأن اسم أمهم عبلة بنت عبيد من بني غنم. نهاية الأرب للقلقشندي (ص: ١٣٩)، وانظر: شرح صحيح مسلم (١٢/ ١٧٦ - ١٧٧).\n(^١٣) (بدء الفجور وثناه) البدء: بفتح أوله وإسكان الدال وبالهمزة أي ابتداؤه، وثناه: بثاء مثلثة مكسورة أي: ثانيه، أي أوله وآخره. =\n⦗٤٤٤⦘ = انظر: تفسير غريب ما في الصحيحين (ص: ١٤٤)، النهاية (١/ ١٠٣)، شرح صحيح مسلم (١٢/ ١٧٧).\n(^١٤) الظَّهْر: الركاب وما يُستعد به للحمل والركوب من الإبل. تفسير غريب ما في الصحيحين (صـ: ١٤٤).\n(^١٥) الغلس: ظلام آخر الليل، قال الخطابي: \"يقال لبقية ظلمة الليل بعد الفجر \"غبش\"، فأما الغلس فبعيد ذلك\" اهـ وقيل الغبس، والغبش، والغلس واحد.\nانظر: غريب الحديث للخطابي (٢/ ٢٨٢)، تفسير غريب ما في الصحيحين (صـ: ٢٠٥).\n(^١٦) السرح هو موضع رعي المواشي والدواب. انظر: تفسير غريب ما في الصحيحين (صـ: ٥٦).\n(^١٧) أي: علوت موضعًا مرتفعًا من الأرض.\nانظر: تفسير غريب ما في الصحيحين (ص: ٣٣٠)، النهاية (٢/ ٤٦٢)، لسان العرب =\n⦗٤٤٥⦘ = (٩/ ١٧٠ - ١٧١)، مادة: شرف.\n(^١٨) (يوم الرُّضَّع) أي يوم هلاك اللئام الذين يرضعون الإبل ولا يحلبونها خوفا من أن يسمع حَلْبها من يستميحهم، ويكون كناية عن الشدة. تفسير غريب ما في الصحيحين (ص: ١٤٥).\n(^١٩) النُّغْض: غضروف الكتف ..... وهو الرقيق اللين الذي بين اللحم والعظم وهو فرع الكتف ..... وقيل نغض الكتف هو العُظَيم الرقيق على طرفه. تفسير غريب ما في الصحيحين (صـ: ٧٣).\n(^٢٠) أي: رميت به متفرقا. انظر: لسان العرب (٥/ ١٩١) مادة: نثر.\n(^٢١) أي: أقتل مركوبهم، يقال: عقرت به: إذا قتلت مركوبه وجعلته راجلًا. النهاية (٣/ ٢٧١).\n(^٢٢) أي: يتغدّون. انظر: غريب الحديث لأبي عبيد (٤/ ٢٩٢).\n(^٢٣) (البرحاء): شدة الكرب، مأخوذ من قولك برَّحت بالرجل، إذا بلغت به غاية الأذى والمشقة، ويقال: لقيت منه البرح، أي: شدة الأذى. غريب الحديث للخطابي (٢/ ٥٨٢).\n(^٢٤) (العنان) هو: سير اللجام، وهو الحبل الذي تقاد به الدابة. انظر: النهاية (٣/ ٣١٣).\n(^٢٥) (أنذر القوم): احْذر منهم واستعدّ لهم، وكن منهم على علم وحذر.\nالمجموع المغيث للأصفهاني (٣/ ٢٨٤)، النهاية (٥/ ٣٩).\n(^٢٦) (ذو قرد): -بفتح القاف والراء، وحُكي الضم فيهما، وحُكي ضم أوله وفتح ثانيه- وهو ماء على ليلتين من المدينة بينه وبين خيبر. معجم البلدان (٤/ ٣٦٥)، فتح الباري (٧/ ٥٢٦).\n(^٢٧) (فحلّيتهم) بالحاء المهملة أي طردتهم عنه. انظر: المجموع المغيث للأصفهاني (١/ ٤٨٢).\n(^٢٨) كذا في هذه الرواية، وفي الرواية التالية (بئر)، وفي مسند أحمد (٤/ ٥٣) (ذى بئر).\n(^٢٩) (أكوعيا بكرة) أي أنت الأكوع الذي كان قد تبعنا بكرة اليوم، لأنه كان أول ما لحقهم صاح بهم \"أنا ابن الأكوع واليوم يوم الرضع\" فلمّا عاد قال لهم هذا القول آخر النّهار، قالوا: أنت الذي كنت معنا بكرة؟ قال: نعم. النهاية (٤/ ٢١٠).\n(^٣٠) كذا في (ك)، ولعل الصواب (أرْدَوْهما) وفي مسلم (أردوا فرسين على ثنية).\nقال القاضي عياض: رواية الجمهور بالدال المهملة، ورواه بعضهم بمعجمة، قال: =\n⦗٤٤٨⦘ = وكلاهما متقارب المعنى، فالمعجمة معناه \"خلفوهما\"، والرذي الضعيف من كل شيء، وبالمهملة معناه أهلكوهما وأتعبوهما حتى أسقطوهما تركوهما، ومنه التردية، وأرْدَت الفرس الفارس أسقطته. انظر: شرح صحيح مسلم (١٢/ ١٨١).\n(^٣١) السطيحة: من أواني المياه. انظر: غريب الحديث لأبي عبيد (١/ ٢٤٤)، النهاية (٢/ ٣٦٥).\n(^٣٢) في: (ك) (إحديهما).\n(^٣٣) أي: جمعت. انظر: تفسير غريب ما في الصحيحين (صـ: ٢٤٦ - ٢٤٧).\n(^٣٤) أي: بالسواد من الليل. النهاية (٣/ ٢٤٢).\n(^٣٥) بالذال المعجمة قيل هي أقصى الأضراس، وقيل النواجذ اللواتي خلاف الأنياب، وقيل الأنياب. وصحح النووي الأخير. انظر: غريب الحديث للحربي (٣/ ١١٧٤ - ١١٧٦)، النهاية (٥/ ٢٠)، شرح صحيح مسلم (١٢/ ١٧٢).\n(^٣٦) أي: ضوء النار كما سيأتي في الرواية التالية.\n(^٣٧) أي يضافون ويطعمون، من القرى بمعنى الضيافة. تفسير غريب ما في الصحيحين (صـ: ١٤٦).\n(^٣٨) غطفان: بطن من قيس عيلان من العدنانية، وهم: بنو غطفان ابن سعد بن قيس بن عيلان بن مضر بن معد بن عدنان.\nنهاية الأرب للقلقشندي (صـ: ٣٤٨، ٣٦٢، ٣٧٧).\n(^٣٩) اسم ناقة النبي ﷺ. انظر: غريب الحديث لأبي عبيد (٢/ ٢٠٧).\n(^٤٠) أي مقدار الروحة أو الغدوة والروحة: الفعلة الواحدة من الرواح، وهو رواح العشي، وهو من زوال الشمس إلى الليل، والغدوة الفعلة الواحدة من الغُدو: وهو سير أول النهار. انظر: تفسير غريب ما في الصحيحين (صـ: ٣٤٦)، النهاية (٢/ ٢٧٤) (٣/ ٣٤٦).\n(^٤١) أي: قدرا من المسافة. تفسير غريب ما في الصحيحين (ص: ١٤٦).\n(^٤٢) شاك السلاح: أي تام السلاح، يقال: رجل شائك السلاح، وشاك السلاح، وشاكي السلاح، وشاكٌ في السلاح، من الشكة وهي السلاح، وشوكة الإنسان شدته. المعلم بفوائد مسلم للمازري (٣/ ٣٢).\n(^٤٣) من الرَّمد وهو وجع العين وانتفاخها يقال: رَمِد: بالكسر يرمد رمدًا وهو أرمد، ورَمِد إذا هاجت عينه. انظر: لسان العرب (٣/ ١٨٥) مادة: رمد.\n(^٤٤) الحيدرة: هو الأسد، قيل: إنه في ولد عليٌّ كان أبوه غائبًا، وسمته أمه أسدًا باسم أبيها، فلمّا رجع أبو طالب سماه عليا، وأراد بقوله حيدرة أنها سمته أسدا، وقيل: بل سمته حيدرة. النهاية (١/ ٣٥٤).\n(^٤٥) معناه: أقتلهم قتلا واسعا لأن السَّندرة مكيال واسع، وقيل السندرة العجلة فيكون معناه على هذا: أقتلهم قتلًا عاجلا. المعلم بفوائد مسلم للمازري (٣/ ٣٢)، وانظر النهاية (٢/ ٤٠٨).","vol":"14","page":441},{"text":"٧٢٦٢ - حدثنا أبو داود الحراني، قال: حدثنا أبو حذيفة، قال: حدثنا عكرمة بن عمّار (^١)، عن إياس بن سلمة، عن أبيه، قال: قَدِمْنَا الحديبية مع رسول الله ﷺ، فبايعناه في أصل شجرة، وبايعته في أول الناس، فلما كان في وسط من الناس، قال: \"بايعني يا سلمة! \" فقلت: يا نبي الله! قد والله بايعتك في أول الناس! قال: \"وأيضا\"، قال: فبايعته، فرآني رسول الله ﷺ أعزَل؛ ليس معي جُنَّة أستجنُّ بها، فأعطاني دَرَقَةً -أو قال: جَحَفَةً-، فلقيني عمِّي عامرٌ، وهو أعزل، فسألنيها، فأعطيته إياها، فلما كان في آخر الناس قال لي رسول الله ﷺ: \"ألا تبايعني يا سلمة؟ \" فقلت: يا نبي الله قد والله بايعتك في أول الناس وفي وسطهم، فقال: \"وأيضا\"، فبايعته ثمّ قال:\n⦗٤٥٣⦘ \"يا سلمة أين الجَحَفَةَ -أو الدَرَقة- التي أعطيتك؟ \" فقلت: يا نبي الله سألنيها عمِّي عامر وهو أعزل، فأعطيته إياها وآثرته بها، قال: فضحك رسول الله ﷺ، ثم قال: \"إنّك كالذي قال الأول: اللهم أبغني حبيبًا هو أحَبُّ إليَّ من نَفْسي\"، قال: ثمّ إنّ المشركين من أهل مكة واسونا (^٢) الصلح حتى مشى بعضهم إلى بعض واصطلحنا، قال: وكنتُ تبيعًا لطلحة بن عبيد الله وتركتُ أهلي ومالي مهاجرًا إلى الله ورسوله وكنت آكلُ من طعامه وأَحَسُّ (^٣) فرسه وأسقيه وأَخْدُمُه، فأتيتُ شجرة، فكسحت شوكها، واضطجعت فيها، فأتاني أربعة من المشركين، فجعلوا يقعون في رسول الله ﷺ، قال: فأَبْغَضْتُهُم، قال: وعَلَّقُوا أسلحَتَهم ووضعوا ثيابَهم في الشجرة، واضطجعوا في ظلها، فأتيت شجرة أخرى، فكسحت شوكها، واضطجعتُ تحتها،\n⦗٤٥٤⦘ فما عدا أخذوا ينامون، فإذا منادٍ من أسفل الوادي: يا معشر المهاجرين قُتل ابنُ زُنَيم، قال: فخرجتُ أَشْتَدّ بسيفي حتى وقفتُ على رؤسهم، وهم مضطجعون، فقلت: والذي كَرَّم وجه محمد ﷺ! لا يرفع رجل منكم رأسه إلّا ضربتُ الذي فيه عيناه، فلمّا أَخذتُ سلاحَهم فجعلتُه ضِغْئًا (^٤) في يَدِي، ثمَّ جئتُ بهم أسوقهم إلى رسول الله -صلى الله عليه [وسلم] (^٥) -، وجاء عمِّي هو وأصحاب له بسبعين رجلًا منهم مكرز رجلٌ من العبلات من قريش يقود به عمِّي مجفف (^٦) على فرسٍ، فلمّا نَظَرَ إليهم رسول الله ﷺ قال: دعوهم يكون بدءُ الفجور وثناه منهم، فخلاهم رسول الله ﷺ، فقال الله: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ﴾ (^٧)، قال: ثمّ رجعنا إلى المدينة وبيننا وبين بني لحيان (^٨) أو بني ذكوان (^٩) - رأس من\n⦗٤٥٥⦘ المشركين- جبلٌ، قال: فاستغفر رسول الله ﷺ لمن رقى في هذا الجبل، قال: وما استغفر رسول الله ﷺ لأحد قط يخصه إلا استشهد، قال: فرقيته تلك الليلة مرتين أو ثلاثة، قال: ثمّ قدمنا المدينة، فبعث نبي الله ﷺ بظهره إلى الغابة (^١٠) يُنَدّيه (^١١)، فخرجت أَنا ورباح غلام رسول الله ﷺ، وخرجتُ معي بفرسٍ لطلحة بن عبيد الله أُنَدِّيه، فلمّا كان عند الصبح إذا عبد الرحمن بن عيينة بن بدر الفزاري قد أَغَار على سرح رسول الله ﷺ، فطرده، فذهب به، وقتل راعيه، فقلت: يا رباح خذ هذا الفرس فأبلغه طلحة بن عبيد الله، وأَخبر رسول الله ﷺ أنَّ المشركينَ قد أَغاروا على سرحه، فقعد رباح على الفرس، وقمت على أكمة (^١٢)، ووجهت وجهي قِبَلَ المدينة، ثم ناديت ثلاث دعوات: يا صباحاه ثمَّ أتبعت القوم، فجعلتُ أرشقهم بالنبل وأرتجز، أرميهم وأقول:\n⦗٤٥٦⦘ أنا ابن الأكوع … واليوم يوم الرُّضَّع\nوأَعْقِرُ بهم حتى أَلْحقُ رجلًا منهم راكبًا على رحله فأصك رجله (^١٣) بسهم حتى نفذ في كتفه، فقلت: خذها:\nوأنا ابن الأكوع … واليوم يوم الرُّضَّع\nقال: فما زلت أَعْقِرُ بهم، وأَرْتجِزُ، وإذا رجلٌ على فرسٍ فجثمتُ (^١٤) إلى شجرةٍ، فنثرت نبلي ثُمَّ عقرت به ولا يُقْدِم علي، قال: فما زال ذلك شأَني وشأَنُهم حتى ما تركتُ شيئًا من ظَهْرِ رسول الله ﷺ إلّا استنقذته، وجعلته وراءَ ظهري، قال: وطرحوا أَكثَر من ثلاثينَ بردةً، وثلاثينَ رُمحًا، كُلَّ ذلك يستخفون (^١٥) مني، وأجعلُ عليه آرامًا (^١٦)، حتى لا يخفى على رسول الله ﷺ ولا على أصحابِه، حتى إذا امتدّ الضحى الأكبر قال: ودخلوا المضيق، علوتُ الجبلَ وجعلتُ أرداهم (^١٧) بالحجارة، إذا عيينة بن بدر قد\n⦗٤٥٧⦘ جاءَ مددًا للمشركين، فنزلوا يتضحَّون، فأشرفُ على جبل فأقعد عليه، فقال عيينة: ما هذا الذي أَرى؟ قالوا: هذا لقينا منه البَرْح، فوالله إن فارقنا بغلسٍ حتى استنقذ كل شيء في أيدينا، فقال عيينة: لولا أَنَّ هذا يرى وراءه طلبا لترككم، ليقم إليه معي منكم، فقام أربعةٌ فسندوا إليّ في الجبل، فلمّا أسمعتهم الصوت، قلت لهم: أتعرفوني؟ قالوا: ومن أنت؟ قلت: أَنا ابن الأكوع، والذي كَرَّمَ وجْه محمدٍ ﷺ! لا يطلبني رجلٌ منكم فيدركني، ولا أَطْلُبه فيفوتني، فقال أحدهم: إنِّي أظنُّ، فوالله ما برحت مقعدي ذاك حتى رأيتُ فوارسَ رسول الله ﷺ يتخللون الشجر، فإذا أَولهم الأَخرم الأسدي، وإذا على إِثْرِه أبو قتادة وإذا على إثرِ أَبي قتادة المقداد بن الأسود الكندي، وولَّوا مدبرين، فأعرض الأخرم الأسدي فأخذ بعنان فرسه، فقلت: يا أخرم! أنذرهم، -فإنّ القوم قليل خبيث، ولا آمنهم أن يقتطعوك- حتى يلحق رسول الله ﷺ وأصحابه، فقال: يا سلمة إن كنت تؤمن بالله واليوم الآخر وتعلم أنَّ الجنَّة حقٌّ، والنَّار حقٌّ، فلا تحل بيني وبين الشهادة، قال: والتقى هو وعبد الرحمن، فاختلفا ضربتين، فقتله، وعُقِر عبد الرحمن فرسُه، وتحول عبد الرحمن على فرس الأخرم، ويلحقه أبو قتادة فارس رسول الله ﷺ، فاختلفا طعنتين، فقتله أبو قتادة، وعقِر بأبي قتادة فرسه، وتحول أبو قتادة على فرس الأخرم، قال: وخرج المشركون لا يلوون على شيء، قال: فوالذي كَرَّمَ وجه محمد ﷺ! إنِّي بطلب الخيل والركاب والرجال الذين مع رسول الله ﷺ حتى ما أرى غبارهم، قال:\n⦗٤٥٨⦘ فعرضوا لشعب فيه ماءٌ يقال له ذو قَرَد، يريدون أنْ يشربوا منه وهم عطاش، قال فنظروا إليَّ أَعدو وراءهم، قال: فحلأْثهم، فما ذاقوا منه قطرة وهم عطاش حتى سندوا في ثنيةٍ يقال له بئر، قال: وألحق رجلًا من آخرهم عند الثنية فأصطكه بسهم في نُغْض كتفة، فقلت: خذها.\nوأنا ابن الأكوع … واليوم يوم الرضع\nقال: واثكل أُمّي أكوعيا بكرة؟ فقلت: نعم، أي عدو نفسه، قال: وأُدرك فرسين على العقبة، فجئت بهما أَسوقهما إلى رسول الله ﷺ حتى وجدته على الماء الذي حلأْتهم عنه، ذو قَرَد، وإذا رسول الله ﷺ في مائة من أَصحابه قد نزلوا الماءَ وأَخذوا الإبل والبرد وكل شيء خَلَّفْتُ ورائي، وإذا بلال قد أمره رسول الله ﷺ فنحر جزورًا من الإبل الذي عدَّيْتُ لهم، وإذا هو يشوي لرسول الله ﷺ من سنامها وكبدها، قال: وجاء عمِّي عامرٌ بسطيحةٍ فيها مذقةٌ من لبنٍ، وسطيحة أُخرى فيها ماء، فتوضأت، ثُمَّ صليتُ وشربتُ، فقلت: يا رسول الله! خلّني فلأنتخب من القوم مائة رجل فآخذ على المشركين بالعَشْوة، فلا يبقى منهم رجل، فضحك رسول الله ﷺ حى نظرت إلى نواجذه في ضوءِ النّار، فقال: \"أَكنت فاعلًا يا سلمة؟ \"، قلت: نعم والذي كَرَّم وجهك! فقال: \"إِنّهم الآن ليُقْرون بأرض غطفان\"، قال: فما برحنا حتى جاءَ رجلٌ من غطفان، فقال: نحر لهم فلان الغطفاني\n⦗٤٥٩⦘ جزورًا فلمّا كشط (^١٨) جلدها رأوا غبارًا، فقالوا: هذا غبار القوم، فأخافوها وولّى القوم، فلمّا أَصبحنا أَعطاني رسول الله ﷺ سهم الفارس والراجل جميعًا، قال: وقال رسول الله ﷺ: \"كان خير فرساننا اليوم أبو قتادة، وخير رجّالتنا سلمة\". قال: ثمّ أردفني نبي الله ﷺ راجعين إلى المدينة على ناقته العضباء، فلمّا كان بيننا وبين المدينة ضحوة (^١٩) وفينا رجلٌ من الأنصار لا يُسبق عَدْوًا قال: هل من سابقٍ إلى المدينة؟ أَلا من سابق؟ فأعادها مرارا وأنا سكت، ثُمَّ قلت له ما تكرم كريمًا ولا تهاب شريفا؟ فقال: لا، إلّا أنْ يكون رسول الله ﷺ، قلت: يا رسول الله ذرني بأبي أنت وأمي لأسابق الرجل، قال: \"إن شئت\"، فقلت: اذهب إليك، فخرج يشتد، وأطفر عن الناقة، ثُمّ أَعدو، فربطتُ عليه شرفًا أو شَرَفَين فسألته: ما ربطت؟ فقال: استبقيت نفسي، ثُمَّ إني عدوتُ عدوتي حتى أَلحقه وأَصك بين كتفيه، فقلت: سبقتك والله! قال: فنظر إليّ فضحك وقال: إِنّي أَظنّ، قال: حتى ورد المدينة فما لبثنا إلا ثلاث ليال حتى خرجنا إلى خيبر، فجعل عمّي عامرٌ يرتجز بالقوم، وهو يسوق بهم وهو يقول:\nوالله لولا الله ما اهتدينا … ولا تصدقنا ولا صلينا\n⦗٤٦٠⦘ ونحن عن فضلك ما استغنينا … فثبت الأقدام إن لاقينا\nوأنزلن سكينة علينا … إن الذين كفروا بغوا علينا\nإذا أرادوا فتنة أبينا\nفقال رسول الله ﷺ: \"من هذا؟ \" فقلت: عمِّي عامر يا نبي الله! فقال: \"غفر لك ربك\"، فقال: عمر: -وهو في أَوَّلِ القوم- يا نبي الله! لو ما متعتنا بعامر! وما استغفر لإنسان قط يخصه إلّا استشهد، فلمّا قدمنا خيبر خرج مرحب يخطر بسيفه يقول:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ السلاح بطل مُجَرَّبُ.\nإذا الحروب أقبلت تَلَهَّبُ\nفبرز عامر فقال:\nقد علمت خيبر أني عامر … شَاكِ السِّلَاحِ بطلٌ مغامر (^٢٠).\nفاختلفا ضربتين، فوقع سيف مرحب في ترس عامر، وذهب عامرٌ يَسْفُل (^٢١) له؛ فرجع سيفُه على نفسه، فكانت فيه نفسه، قال: فما مررت على نفر من أصحاب النبي ﷺ إلّا وهم يقولون: بَطَلَ عملُ عامرٍ، قتل نفسه، فأتيت نبي الله ﷺ أبكي، فقلت: أَبَطَلَ عَمَلُ عامرٍ؟ فقال رسول الله ﷺ: \"من قال ذلك\"؟ فقلت: نفر من أصحابك، فقال:\n⦗٤٦١⦘ \"كذب من قال ذلك، بل له أجره مرتين\"، ثُمَّ قال رسول الله -صلى الله عليه [وسلم]- \"لأعطينّ الرايةَ رجلًا يحبُّ الله ورسولَه، ويحبُّه الله ورسولُه\"، فدنا لها الناس، قال: فأرسلني رسول الله ﷺ إلى علي بن أبي طالب، فجئت به أقوده وهو أرمد، فبزق رسول الله ﷺ في عينيه فبرأ وأعطاه الراية، فخرج مرحب يخطر بسيفه يقول:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ السلاح بطل مُجَرَّبُ.\nإذا الحروب أقبلت تَلَهَّبُ\nفقال علي بن أبي طالب:\nأَنَا الذي سمتني أمِّي حيدره … كليث غابات كريه المنظرة.\nأُوْفيهمُ بالصَّاعِ كَيْلَ السَّندره.\nففلق رأَسَ مرحب بالسيف، وكان الفتح على يديه (^٢٢).\n_________\n(^١) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٢) أي: اتفقوا معنا عليه، وشاكونا فيه، ومنه المواساة.\nتفسير غريب ما في الصحيحين (ص: ١٤٤).\nوعند مسلم: (راسلونا الصلح).\nقال النووي: \"هكذا هو في أكثر النسخ \"راسلونا\" من المراسلة، وفي بعضها \"راسونا\" بضم السين المهملة المشددة، وحكى القاضي فتحها أيضًا، وهما بمعنى \"راسلونا\" مأخوذا من قولهم: رس الحديث يرسه إذا ابتدأه، وقيل: من رس بينهم أي أصلح، وقيل: معناه فاتحونا من قولهم بلغني رس من الخبر -أي من أوله-، ووقع في بعض النسخ \"واسونا بالواو أي اتفقنا نحن وهم على الصلح … \". شرح صحيح مسلم (١٢/ ١٧٦).\n(^٣) أي: أنفض الغبار عنه. انظر: النهاية (١/ ٣٨٥).\n(^٤) الضغث: الحزمة من الشيء. تفسير غريب ما في الصحيحين (ص: ١٤٤).\n(^٥) ليست في: (ك).\n(^٦) هو اللابس السلاح التام.\nتفسير غريب ما في الصحيحين (ص: ١٤٤).\n(^٧) سورة الفتح آية (٢٤).\n(^٨) (بنو لحيان) بطن من هذيل وهم: بنو لحيان بن هذيل بن مدركة بن إياس بن مضر بن نزار بن معد بن عدنان.\nانظر: جمهرة أنساب العرب (ص: ٤٦٦)، معجم قبائل العرب (٣/ ١٠١٠).\n(^٩) (بنو ذكوان) بطن من بهتة من سليم من العدنانية، وهم بنو ذكوان بن ثعلبة بن بهته. =\n⦗٤٥٥⦘ = نهاية الأرب للقلقشندي (صـ: ٢٣٧).\n(^١٠) الغابة: اسم موضع قرب المدينة على نحو بريد، وقيل: ثمانية أميال من المدينة ناحية الشام، فقيه أموال لأهل المدينة. المغانم المطابة في معالم طابة (صـ: ٢٩٩).\n(^١١) قال أبو عبيد: قال الأصمعي: التندية أن يورد الرجل فرسه الماء حتى يشرب ثُمّ يرده إلى المرعى. غريب الحديث لأبي عبيد (٤/ ١٣).\n(^١٢) الأكَمَة: موضع مرتفع من الأرض.\nتفسير غريب ما في الصحيحين (ص: ١٤٥).\n(^١٣) كذا في ك، ولعلّ الصواب (رَحْلَه) -بالحاء المهملة- لقوله بعده: \"حتى نفذ في كتفه\"، وقد جاء في بعض الروايات (رجله) بالجيم لكن بدل \"كتفه\" \"كعبه\" بالعين المهملة ثم الباء الموحدة. انظر: شرح صحيح مسلم للنووي (١٢/ ١٧٨).\n(^١٤) أي: لزمت والتصقت إلى شجرة. نظر: غريب الحديث لأبي عبيد (١/ ٢٥)، النهاية (٢٣٧١).\n(^١٥) أي: يطلبون الخفة بتركها وطرحها. انظر: النهاية (٢/ ٥٤).\n(^١٦) أي أعلاما من حجارة ليعرف مكانها. انظر: المجموع المغيث للأصفهاني (١/ ٥٦).\n(^١٧) أي أرميهم بالحجارة. وفي صحيح مسلم: \"أُرَدِّيهم\". انظر: شرح صحيح مسلم (١٢/ ١٧٩).\n(^١٨) أي: نزع جلدها. لسان العرب (٧/ ٣٨٧) مادة: كشط.\n(^١٩) الضحوة: ارتفاع أول النهار، والمراد مقدار الضحوة. انظر: النهاية (٣/ ٧٦).\n(^٢٠) (ك ٤/ ٨١/ أ).\n(^٢١) (يَسْفُل) -بفتح الياء وإسكان السين، وضم الفاء- أي يضربه من أسفله.\nشرح صحيح مسلم (١٢/ ١٨٥).\n(^٢٢) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة ذي قرد وغيرها- ح (١٣٢)، ٣/ ١٤٣٣ - ١٤٤١).","vol":"14","page":452},{"text":"٧٢٦٣ - حدثنا ابن أبي رجاء، قال: حدثنا شعيب بن حرب، قال: حدثنا عكرمة بن عمّار (^١)، عن إياس بن سلمة، عن أبيه قال: خرج عمِّي عامرٌ إلى مرحب، فذهب يَسْفُل له فرجع السيفُ عليه، فكانت فيها نفسه، فقال الناس: إن عامرًا قتل نفسه، فبلغ النبي ﷺ فقال: \"له أجره\n⦗٤٦٢⦘ مرتين\" (^٢).\n_________\n(^١) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٦٢) فهو مختصر منه.","vol":"14","page":461},{"text":"٧٢٦٤ - حدثنا بكار بن قتيبة البكراوي، قال: حدثنا عمر قال: حدثنا عكرمة بن عمّار (^١) قال: حدثنا إياس -أو قال: حدثني إياس بن سلمة-، عن أبيه، قال: غزونا خيبر فقال رسول الله ﷺ: \"لأُعطينّ الراية اليوم رجلًا يحبُّه الله ورسولُه، يفتح الله على يديه\"، فدعا علي بن أبي طالب فأعطاها إياه (^٢).\n_________\n(^١) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٦٢) فهو مختصر منه.","vol":"14","page":462},{"text":"٧٢٦٥ - حدثنا يزيد بن سنان (^١)، قال: حدثنا صفوان بن عيسى (^٢)، قال: حدثنا يزيد بن أبي عبيد (^٣) قال: قلت لسلمة بن الأكوع: على أَيّ شيءٍ بايعتم النبي ﷺ يوم الحديبية؟ قال: بايعناه على الموت (^٤).\n_________\n(^١) القزاز أبو خالد البصري.\n(^٢) القرشي الزهري، أبو محمد البصري القسّام.\n(^٣) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الإمارة -باب استحباب مبايعة الإمام عند إرادة القتال، وبيان بيعة الرضوان تحت الشجرة- ح (٨٠)، ٣/ ١٤٨٦).\nوأخرجه البخاري: (كتاب الأحكام -باب كيف يبايع الإمام الناس- ح (٧٢٠٦)، (١٣/ ٢٠٥ فتح).","vol":"14","page":462},{"text":"٧٢٦٦ - حدثنا يزيد بن سنان، قال: حدثنا صفوان بن عيسى ح،\n⦗٤٦٣⦘ حدثنا إسحاق بن سيار، وأبو داود (^١)، قالا: حدثنا أبو عاصم، عن يزيد بن أبي عبيد (^٢)، عن سلمة بن الأكوع، قال: خرجت وأَنَا أريدُ الغابة، حتى إذا أتيتُ الغابة إذا أنا بغلام لعبد الرحمن بن عوف يقول: أخذَتْ لِقَاحُ (^٣) رسول الله ﷺ، قلت: من أخذها؟ قال: غطفان وبنو فزارة (^٤)، قال: فصعدت فصحت ثلاثة أصوات، فأسمعت ما بين لابتيها: واصباحاه! ثُمّ انطلقث في آثارهم فاستنقذتها منهم، وجاء رسول الله ﷺ في نَاس، قلت: يا رسول الله القوم عطاش على كلالتهم، وليس معهم ماء لشفَّتهم (^٥)، فقال: \"يا ابن الأكوع! إنّهم غطفان، الآن يُقْرَون\"، وقال: \"يا سلمة إذا ملكت فأسجح\" (^٦) -معنى حديثهم واحد- قال: ولحقني رسول الله ﷺ فأردفني خلفه (^٧).\n⦗٤٦٤⦘ وحدثنيه أبو أميّة، عن أبي عاصم بمثله وأبو داود لم يذكر \"أردفني خلفه\" فقط، والباقون ذكروه.\n_________\n(^١) هو سليمان بن سيف الحراني.\n(^٢) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٣) اللقاح: -بكسر اللام وتخفيف القاف ثم مهملة- هي النوق ذوات الألبان.\nانظر: تفسير غريب ما في الصحيحين (صـ: ١٤٢)، فتح الباري (٧/ ٥٢٧).\n(^٤) في صحيح مسلم \"غطفان\" فقط، دون ذكر بني فزارة.\nوذكر بي فزارة من باب الخاص بعد العام لأَنّ فزارة من غطفان، قاله ابن حجر في الفتح (٧/ ٥٢٧).\n(^٥) أي لسقيهم. كما جاء ذلك في المعجم الكبير للطبراني (٧/ ٣٠) ح (٦٢٨٤).\n(^٦) أي: فسهّل، وأحسن العفو. النهاية (٢/ ٢٤٢).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة ذي قرد وغيرها- ح (١٣١)، =\n⦗٤٦٤⦘ = ٣/ ١٤٣٢ - ١٤٣٣).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب من رأى العدو فنادى بأعلى صوته: يا صباحاه، حتى يسمع الناس- ح (٣٠٤١)، (٦/ ١٨٩ - ١٩٠ فتح).","vol":"14","page":462},{"text":"٧٢٦٧ - حدثنا علي بن حرب، وإبراهيم بن مرزوق، قالا: حدثنا مكي بن إبراهيم (^١)، قال: حدثنا يزيد بن أبي عبيد (^٢) قال: سمعت سلمة بن الأكوع يقول: خرجت من المدينة نحو الغابة حتى إذا كنت بثنية الغابة لقيني غلامٌ لعبد الرحمن بن عوف، فقال: أُخِذَت لِقَاحُ رسول الله ﷺ، قال: قلت من؟ قال: غطفان وفزارة، قال: فصرخت ثلاث صرخات: يا صباحاه! يا صباحاه! ثُمَّ دفعت حتى ألقاهم، فجعلت أرميهم وأقول:\nأنا ابن الأكوع … واليوم يوم الرُّضَّع\nواستنقذتها منهم قَبْل أنْ يشربوا وأقبلت أسوقها، فلقيني رسول الله ﷺ، فقلت: يا رسول الله إنّ القوم عطاش وإني أَعجلتهم قبل أن يشربوا، فابعث في إثرهم، فقال: \"يا ابن الأكوع ملكت فأسجح إنّ\n⦗٤٦٥⦘ القوم يُقْرَون في قومهم\" (^٣).\n_________\n(^١) ابن بشير التميمي، أبو السكن البلخي.\n(^٢) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٢٦٦).","vol":"14","page":464},{"text":"٧٢٦٨ - حدثنا ابن الجنيد، وعباس الدوري، قالا: حدثنا أبو عاصم، عن يزيد بن أبي عبيد (^١)، عن سلمة بن الأكوع قال: بايعت رسول الله ﷺ يوم الحديبية تحت الشجرة، قال: فتنحيت (^٢)، فبايع، وبايع، فقال (^٣): \"يا ابن الأكوع! ألا تبايع؟ \" فقلت: يا رسول الله قد بايعت، قال: \"وأيضا\"، قال: فبايعته (^٤)، قال: قلت: على ما بايعتموه يا أبا مسلم (^٥)؟ قال: على الموت (^٦).\n_________\n(^١) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٢) (قال فتنحيت) ليست في (م):.\n(^٣) في م: قال.\n(^٤) من قوله (فقلت يا رسول الله … -إلى قوله- فبايعته) تكرر في (ك)، وقد سقط من (م).\n(^٥) أبو مسلم كنية سلمة بن الأكوع. الكنى والأسماء للإمام مسلم (٢/ ٧٨٤).\n(^٦) انظر الحديث رقم (٧٢٦٥).","vol":"14","page":465},{"text":"٧٢٦٩ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد، قال: حدثنا عكرمة [بن عمّار] (^١)، عن إياس بن سلمة، عن أبيه، قال: خرجنا إلى خيبر فكان (^٢) عمِّي يرتجز بالقوم وهو يقول:\nوالله لولا الله ما اهتدينا … ولا تصدقنا ولا صلينا\n⦗٤٦٦⦘ ونحن عن فضلك ما استغنينا … فثبت الأقدام إن لاقينا\nوأنزلن سكينة علينا\nفقال رسول الله -صلى الله عليه [وسلم] (^٣): \"من هذا؟ \" قالوا: عامر، قال: \"غفر الله لك يا عامر\"، وما استغفر رسول الله ﷺ لرجل يخصّه إلّا استشهد-، فنادى عمر بن الخطاب: يا رسول الله! لو متعتنا بعامر، فلما قدمنا خيبر خرج مرحب يخطر بسيفه وهو ملكهم، وهو يقول:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ السلاح بطل مُجَرَّبُ.\nإذا الحروب أقبلت تَلَهَّبُ\nقال (^٤): فبرز له عامرٌ، فقال:\nقد علمت خيبر أنِّي عامرٌ … شَاكِ السِّلَاحِ بطلٌ مجرب\nفاختلفا ضربتين، [فوقع] (^٥) سيف مرحب في ترس عامر، وذهب عامر يَسْفُل له (^٦)، فرجع سيفه على نفسه، وقطع أكحله، فكانت فيها نفسه، فأتيت رسول الله ﷺ، وأنا أبكي، فقلت: يا رسول الله بطل عمل عامر؟ فقال: \"من قال ذاك؟ \" قلت: نفر من أصحابك، فقال:\n⦗٤٦٧⦘ \"كذب (^٧) من قال ذلك، بل له أجره مرتين\"، ثُمَّ أَرسلني رسول الله ﷺ إلى عليٍّ، وهو أرمد حتى أَتيت به النبي ﷺ، فبسق في عينه، فبرأَ، ثُمّ أعطاه الراية، وخرج مرحبُ فقال:\nقد علمت خيبر إني مَرْحَبُ … شَاكِ السلاح بطل مُجَرَّبُ.\nإذا الحروب أقبلت تَلَهَّبُ.\nفقال علي ﵁ (^٨):\nأَنَا الذي سمتني أمِّي حيدرة … كليث غابات كريه المنظرة.\nأوفيهمُ بالصَّاعِ كَيْلَ السَّندرة.\nفضربه ففلق رأس مرحب فقلته، وكان الفتح على يدي علي بن أبي طالب ﵁ (^٩) (^١٠).\n_________\n(^١) (ابن عمار) من: (م)، وهو موضع الالتقاء مع مسلم.\n(^٢) في (م): (وكان).\n(^٣) من: (م).\n(^٤) (قال) ليست في (م):\n(^٥) في (ك) (وقع) وما أثبته من: (م).\n(^٦) (له) ليست في (م):\n(^٧) بمعنى أخطأ، وقد استعملت العرب الكذب في موضع الخطأ. انظر النهاية (٤/ ١٥٩).\n(^٨) في (م): (﵇).\n(^٩) في (م): (كرّم الله وجهه).\n(^١٠) انظر الحديث رقم (٧٢٦١) و(٧٢٦٢).\n* من فوائد الاستخراج: بيان أنّ مرحبا كان ملك قومه.","vol":"14","page":465},{"text":"<span data-type='title' id=toc-1041>[باب] (^١) بيان الخبر الدّال على أنّ الشهيد في المعركة جائز غسله والصلاة عليه، وأنّ القاتل نفسه خطأ في حرب العدو هو (^٢) شهيد يُعْطَى أجره مرتين.</span>\n_________\n(^١) من: (م).\n(^٢) في (ك) (وهو) وما أثبته من: (م).","vol":"14","page":468},{"text":"٧٢٧٠ - حدثنا يزيد بن سنان، قال: حدثنا صفوان بن عيسى، قال: حدثنا يزيد بن أبي عبيد (^١)، عن سلمة بن الأكوع، قال: لمّا خرجنا إلى خيبر قال رسول الله ﷺ: \"أَلا رجل يُسْمِعُنَا؟ \"، فقال عامر:\nاللهم لولا أنت ما اهتدينا … ولا تصدقنا ولا صلينا\nفأنزل السكينة علينا … وثبت الأقدام إن لاقينا\nقال: فلمّا قدمنا خيبر ضرب عامرٌ رجلًا من اليهود بسيفه، فأصاب ذباب السيف ركبة عامر فمات منها، فخاض في ذلك ناسٌ من الأنصارِ، وقالوا: إنّ عامرًا حبط عمله، قد قتل نفسه، قال: قلت يا رسول الله! إنّ قومًا زعموا أَنّ عامرًا حبط عمله، قال: \"من هؤلاء؟ \" قلت: فلان وفلان (^٢)، قال: \"كذبوا، إنّ لعامر أجرين اثنين، وإنّ عامرًا\n⦗٤٦٩⦘ جاهدٌ مجاهد\" (^٣).\n_________\n(^١) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٢) في م: كرّر لفظة \"فلان\" ثلاث مرات، وفي صحيح مسلم \"فلان وفلان، وأسيد بن الحضير\".\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة خيبر- ح (١٢٣)، ٣/ ١٤٢٧ - ١٤٢٩). بنحوه.\nوأخرجه البخاري: (كتاب الديات -باب إذا قتل نفسه خطأ فلا دية له- ح (٦٨٩١)، (١٢/ ٢٢٧ - ٢٢٨ فتح). وفيهما \"قال رجل من القوم\" كما في الرواية التالية.","vol":"14","page":468},{"text":"٧٢٧١ - حدثنا إبراهيم بن مرزوق، قال: حدثنا مكي بن إبراهيم، قال: حدثنا يزيد بن أبي عبيد (^١)، عن سلمة قال: لما خرجنا مع رسول الله ﷺ إلى خيبر، قال رجل من القوم: أَسْمِعْنَا يا عامر من هنياتك، قال: فحدا بهم (^٢)، فقال رسول الله ﷺ: \"من السائق؟ \" قالوا (^٣): عامر، قال: \"﵀\"، قال عمر: [يا رسول الله] (^٤)! هلا أمتعتنا؟ قال: وأصيب صبيحة ليلته، فقال القوم حبط عمله، قتل نفسه، فلمّا رجعت وهم يتحدثون أَنّ عامرًا حبط عمله، فقلت: يا نبي الله فداك أبي وأمي! زَعموا أَنّ عامرًا حبط عمله، قال: \"كذب من قالها، إنّ له أجره مرتين (^٥)، وإنّه لجاهد مجاهد، وأي قتل يزيدك عليه\" (^٦).\n_________\n(^١) يزيد بن أبي عبيد هو موضع الالتقاء مع مسلم.\n(^٢) في (م): (فحداهم).\n(^٣) في (م): (قال).\n(^٤) من (م).\n(^٥) في (م): (أجرين).\n(^٦) انظر الحديث السابق رقم (٧٢٧٠)، وها هنا بلفظ صحيح البخاري.","vol":"14","page":469},{"text":"٧٢٧٢ - حدثنا محمد بن علي الصنعاني -بصنعاء-، قال: أخبرنا عبد الرزاق، قال أخبرنا ابن جريج، قال: حدثني ابن شهاب (^١)، قال: أخبرني عبد الرحمن بن كعب بن مالك الأنصاري (^٢) أنّ سلمة بن الأكوع قال: لما كان يوم -أَظنّه خيبر- قاتل أخي (^٣) قتالًا شديدًا مع رسول الله ﷺ فارتدّ عليه سيفه، فقتله، فقال أصحاب رسول الله -صلى الله عليه [وسلم] (^٤) - فيه: رجل مات بسلاحه، وشَكُّوا في بعض أمره، فقال سلمة: فقفل رسول الله ﷺ من خيبر -أو قال: حنين (^٥) - فقلت: يا رسول الله أتاذن في أَنْ أرجزَ بك؟ فأذن لي،\n⦗٤٧١⦘ فقال لي عمر: انظر ما تقول، قال: فقلت:\nاللهم لولا أنت ما اهتدينا … ولا صمنا ولا صلينا\nوأنزلن سكينة علينا … وثبت الأقدام إن لاقينا\nوالمشركون قد بغوا علينا … إذا يقول اكفروا أبينا\nفلما قضيت رجزي قال لي رسول الله ﷺ \"من قال هذه؟ \" قلت: قالها أخي، فقال رسول الله ﷺ: \"يرحمه الله! \" قال: فقلت: يا رسول الله إنّ أُناسًا ليهابون أَنْ يصلوا عليه، ويقولون: رجل مات بسلاحه، فقال رسول الله ﷺ: \"مات جاهدًا مجاهدًا\".\nقال ابن شهاب: ثمّ أتيت ابن سلمة فحدثني عن أبيه مثل الذي حدثني عبد الرحمن غير أنّ ابن (^٦) سلمة بن الأكوع قال مع ذلك: حتى قلت ما قلت: يهابون الصلاة عليه، قال: \"مات جاهدا مجاهدًا، فله أجره مرتين\"، فقال رسول الله ﷺ: [بأصبعيه] (^٧) (^٨).\n_________\n(^١) ابن شهاب الزهري هو موضع الالتقاء مع مسلم.\n(^٢) كذا في هذه الرواية، والروايات التالية عند المصنف، وقيل: الصواب هو: عبد الرحمن بن عبد الله بن كعب، صوّبه أحمد بن صالح المصري كما في سنن أبي داود (٣/ ٤٤) وأقرّه أبو داود، وهو ظاهر صنيع مسلم في صحيحه، ويدل عليه أيضا صنيع المزي في تحفة الأشراف (٤/ ٤٢).\n(^٣) هو: عمه عامر بن الأكوع -كما جاء في الروايات السابقة-، ويمكن التوفيق أن يكون أخاه من أمه على ما كانت الجاهلية تفعله [إذ كان الرجلُ يتزوج زوجة أبيه إذا طلقها أو مات عنها] أو من الرضاعة. قاله ابن حجر في الإصابة (٢/ ٢٥٠).\nوذهب المنذري إلى أنهما قضيتان، وهذا بعيد والله أعلم.\nانظر: مختصر المنذري (٣/ ٣٨٣).\n(^٤) من: (م).\n(^٥) في صحيح مسلم والروايات التالية \"من خيبر\" بدون الشك.\n(^٦) (ابن) ليست في: (م).\n(^٧) في الأصل (بأصبعه)، والتصويب من: (م)، ومن صحيح مسلم.\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة حنين- ح (١٢٤)، ٣/ ١٤٢٩ - ١٤٣٠).","vol":"14","page":470},{"text":"٧٢٧٣ - حدثنا عثمان بن خرزاذ الأَنطاكي، قال: حدثني سعيد بن كثير بن عفير (^١) قال: حدثني الليث بن سعد، عن\n⦗٤٧٢⦘ عبد الرحمن بن خالد بن مسافر (^٢)، عن ابن شهاب (^٣)، عن عبد الرحمن بن كعب بن مالك، أنّ سلمة بن الأكوع قال: لما كان يوم خيبر قاتل أخي قتالًا شديدًا مع رسول الله ﷺ فارتدّ عليه سيفه فقتله، فقال أَصحاب رسول الله ﷺ في ذلك: رجل مات في سلاحه، وشكّوا في بعض أَمره، قال سلمة: فلمّا قفل رسول الله ﷺ من خيبر قلت: يا رسول الله! ائذن لي أنْ أرجزَ بك، فأذن في رسول الله ﷺ، فقال عمر بن الخطاب: اعلم ما تقول، قال: فقلت: لولا الله ما اهتدينا، فقال رسول الله ﷺ: \"صدقت\". ولا تصدقنا ولا صلينا.\nفقال رسول الله ﷺ: \"صدقت\".\nوأنزلن سكينة علينا … وثبت الأقدام إن لاقينا\nوالمشركون قد بغوا علينا … قالوا اكفروا قلنا لهم أبينا\nفلمّا قضيت رجزي قال رسول الله ﷺ: \"من قال هذا؟ \" قلت: قاله أخي، فقال رسول الله ﷺ: \"يرحمه الله\"، قال: فقلت: يا رسول الله إنّ ناسًا ليهابون الصلاة عليه، يقولون: رجل مات بسلاحه، فقال رسول الله ﷺ: \"مات جاهدًا مجاهدًا\".\nقال ابن شهاب: ثُمّ سألت ابن سلمة بن الأكوع فحدثني عن أبيه مثل الذي حدثني به عبد الرحمن إلّا أَنّه قال: -حين قلت: إنّ ناسًا\n⦗٤٧٣⦘ ليهابون الصلاة عليه، وقد شكّوا في شأنه-، فقال رسول الله ﷺ: \"كذبوا، مات جاهدًا مجاهدًا، فله أجران اثنان\" (^٤).\n_________\n(^١) ابن مسلم الأنصاري مولاهم، أبو عثمان المصري.\n(^٢) الفهمي، أبو خالد ويقال أبو الوليد المصري.\n(^٣) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٧٢٧٢).","vol":"14","page":471},{"text":"٧٢٧٤ - حدثنا محمد بن عُزيز الأيلي، حدثنا سلامة، عن عُقيل، قال: حدثني ابن شهاب (^١)، قال: حدثني عبد الرحمن بن كعب بن مالك، أَنّ سلمة بن الأكوع قال: لما كان يوم خيبر قاتل أخي مع رسول الله ﷺ قتالًا شديدًا، فارتدّ عليه سيفه، فقتله، فقال أصحاب رسول الله ﷺ في ذلك، وشَكُّوا في أمره: رجل مات بسلاحه، فشكّوا في بعض أمره، قال سلمة: فقفل رسول الله ﷺ من خيبر، فقلت: يا رسول الله ائذن لي أرجز بك (^٢)، فأذن له رسول الله ﷺ، قال: فقال عمر بن الخطاب: اعلم ما تقول! فقلت:\nوالله لولا الله ما اهتدينا … ولا تصدقنا ولا صلينا\nقال: فقال النبي ﷺ: \"صدقت\".\nوأنزلن سكينة علينا … وثبت الأقدام إن لاقينا\nوالمشركون قد بغوا علينا\n⦗٤٧٤⦘ فلما قضيتُ رجزي، قال رسول الله ﷺ \"من قال هذا؟ \"، قلت: قالها أخي، فقال رسول الله ﷺ: \"يرحمه الله\" -بمثله- \"مجتهدًا\". قال ابن شهاب: ثمّ سألت ابن (^٣) سلمة بن الأكوع فحدثني عن أبيه مثل (^٤) الذي حدثني عبد الرحمن غَيرَ (^٥) أنّه قال: قال: \"فله أجره مرتين\"، قال: وأشار رسول الله ﷺ بأصبعيه- (^٦).\n_________\n(^١) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٢) في (م): (أحدثك).\n(^٣) (ابن) ساقطة من: (م).\n(^٤) في (م) (مثل هذا الحديث الذي …) وقد ضرب الناسخ على لفظة (هذا الحديث).\n(^٥) في (م) (بمثله غير أنه …).\n(^٦) انظر الحديث رقم (٧٢٧٢).","vol":"14","page":473},{"text":"٧٢٧٥ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن صالح (^١)، قال: حدثنا ابن وهب، عن يونس (^٢)، عن ابن شهاب (^٣)، قال: أخبرني عبد الرحمن بن كعب بن مالك أن سلمة بن الأكوع قال: لما كان يوم خيبر قاتل أخي قتالًا شديدًا، فارتد عليه سيفه، فقتله، فقال أصحاب رسول الله ﷺ وشكّوا فيه؛ لأنّه مات بسلاحه، فقال رسول الله ﷺ: \"مات جاهدًا مجاهدًا\".\nقال ابن شهاب: ثمّ سألت ابن سلمة بن الأكوع فحدثني عن أبيه (^٤) بمثل\n⦗٤٧٥⦘ ذلك غير أَنّه قال: قال رسول الله ﷺ: \"كذبوا مات جاهدًا مجاهدًا، فله أجره مرتين\" (^٥).\n_________\n(^١) المصري، أبو جعفر ابن الطبري.\n(^٢) ابن يزيد الأيلي.\n(^٣) ابن شهاب هو موضع الالتقاء مع مسلم.\n(^٤) (أبيه) ساقطة من: (م).\n(^٥) انظر الحديث رقم (٧٠٧٢)، وقد تقدم هذا الحديث على سابقه في (م):.","vol":"14","page":474},{"text":"<span data-type='title' id=toc-1042>[باب] (^١) بيان السنة فيمن يأخذه العدو؛ فيعطيهم عهد الله ﷿ (^٢)، وميثاقه أنه لا يعين (^٣) عليهم، والدليل على إيجاب حفظ الأيمان المكرهة.</span>\n_________\n(^١) من: (م)، وفيه: (باب بيان السنة أن لا يقاتل الإمام فيمن …).\n(^٢) (﷿) ليست في (م).\n(^٣) كأنها في (م) (لا يغير).","vol":"14","page":476},{"text":"٧٢٧٦ - حدثنا عبّاس الدوري، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا الوليد بن جميع (^١)، عن أبي الطفيل، عن حذيفة بن اليمان، قال: ما منعنا أنْ نشهدَ بدرًا إلّا أنّي خرجتُ أنا وأبي يزيد رسول الله ﷺ، فأَخَذَنا كفَّارُ قريش، فقالوا: إنّكم تريدون محمدًا؟ فقلنا: ما نريده، إنّما يزيد المدينة، فأَخَذُوا علينا عهدَ الله وميثاقَه لننصرفنّ إلى المدينة، ولا نقاتل مع محمد -أَو قال: ولا نقاتلنّ مع محمد- فلمّا جاوزناهم أتينا رسول الله ﷺ، فأخبرناه الخبر، فقال: \"انصرفا نفِي لهم بعهدهم ونستعينُ الله ﷿\" (^٢) (^٣).\n_________\n(^١) الوليد بن جميع هو موضع الالتقاء مع مسلم.\n(^٢) لفظة \"﷿\" ليست في (م).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب الوفاء بالعهد- ح (٩٨) -٣/ ١٤١٤).","vol":"14","page":476},{"text":"٧٢٧٧ - حدثنا أبو داود الحراني، قال: حدثنا جعفر بن عون، قال:\n⦗٤٧٧⦘ حدثنا الوليد بن جميع (^١)، قال: حدثني أبو الطفيل، عن حذيفة، قال: ما منعنا أنْ نشهد بدرًا إلّا أَنّا أقبلنا أَنا وأبي -يعني اليمان- يزيد رسول الله ﷺ ببدرٍ، فعارضنا كفّار قريش، فأخذونا فقال: إنكم (^٢) تريدون محمدًا؟ قال: قلنا: ما نريده، قال: فأعطُونا عهد الله وميثاقه لتنصرفن إلى المدينة ولا تقاتلونا، فأَعطيناهم عهدَ الله وميثاقه لننصرفن إلى المدينة (^٣)، قال: فأتينا النبي ﷺ فأخبرناه بذلك فقال: \"نستعين بالله عليهم، ونفي لهم بعهدهم، ارجعا إلى المدينة\"، فذلك الذي منعنا (^٤).\n_________\n(^١) الوليد بن جميع هو موضع الالتقاء مع مسلم.\n(^٢) في (م): (فقالوا أنتم).\n(^٣) من قوله: (ولا تقاتلونا، فأعطيناهم … - إلى قوله- … إلى المدينة) ساقط من: (م).\n(^٤) انظر الحديث السابق رقم (٧٢٧٦).","vol":"14","page":476},{"text":"٧٢٧٨ - حدثنا أَبو أُمَيّة، قال: حدثنا ابن أبي شيبة (^١)، قال: حدثنا أبو أسامة، عن الوليد بن جميع، قال: حدثنا أبو الطفيل، قال: حدثنا حذيفة بن اليمان قال: ما منعني أن أشهد بدرًا إلّا أنّي خرجت أنا وأبي [حسيل] (^٢)، فأَخَذَنَا كفّارُ قريش، فقال (^٣): إِنكم تريدون\n⦗٤٧٨⦘ محمدًا؟ فقلنا: ما نريد إلّا المدينة، فأخذوا منّا عهد الله وميثاقه: لننصرفن إلى المدينة ولا نقاتل معه، فأتينا رسول الله ﷺ فأخبرناه الخبر، فقال: \"انصرفا، نَفِي لهم بعهدهم، ونَستعينُ بالله تعالى عليهم\" (^٤).\n_________\n(^١) أبو بكر بن أبي شيبة هو موضع الالتقاء مع مسلم.\n(^٢) من: م، وكذا في صحيح مسلم.\nوهو اسم اليمان والد حذيفة، ويقال: (حسل)، بالتكبير. انظر ترجمته في الإصابة (١/ ٣٣١).\n(^٣) في (م): (فقالوا).\n(^٤) انظر الحديث رقم (٧٢٧٦).","vol":"14","page":477},{"text":"<span data-type='title' id=toc-1043>بيان السنّة في توجيه الطَّليعة (^١) والمخاطرة به، والسّنة في ترد التعرض للعدو وإن قدر على ذلك، وثوابه وثواب حارس المسلمين.</span>\n_________\n(^١) هو: من يبعث لمطالعة خبر العدو ومكانهم، وتطلق الطليعة على الواحد والجماعة، والطلائع الجماعات.\nانظر: تفسير غريب ما في الصحيحين (ص: ٣٩٥)، النهاية (٣/ ١٣٣).","vol":"14","page":479},{"text":"٧٢٧٩ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا زهير بن حرب (^١)، قال: حدثنا جرير، عن الأعمش، عن إبراهيم التيمي، عن أبيه، قال: كنّا عند حُذيفة فقال رجل: لو أدركت رسول الله ﷺ قاتلت معه وأبليتُ، فقال حذيفة: أنت كنت تفعل، لقد رأيتنا مع رسول الله ﷺ ليلة الأحزاب وأخذتْنَا ريحٌ شديدةٌ وقرٌّ (^٢)، وقال رسول الله ﷺ: \"ألا رجل يأتينا بخبر القوم جعله الله معي يوم القيامة؟ \"، فسكتنا فلم يجبه منّا أحدٌ، ثُمّ قال: \"ألا رجل يأتينا بخبر القوم جعله الله معي يوم القيامة؟ \"، فسكتنا فلم يجبه أَحدٌ منّا، فقال: \"قم يا حذيفة! فأتنا بخبر القوم\"، فلم أجد بُدًّا إذ دعاني باسمي أَنْ أقوم، قال: \"اذهب فَأتني بخبر القوم\n⦗٤٨٠⦘ ولا تَذْعَرْهُم عليّ\" (^٣)، فلما وَلّيتُ من عنده جعلتُ كأنّما أمشي في حمّام (^٤)، حتى أتيتهم؛ فرأيتُ أبا سفيان يَصْلي (^٥) ظهره بالنّار، فوضعتُ سهمًا في كَبِدِ القوس (^٦)، فأردتُ أن أرميه، فذكرتُ قَوْلَ رسول الله ﷺ: \"لا تذعرهم عليّ\"، ولو رميته لأصبته، فرجعتُ، وأنا أمشي في مثل الحمّام، فلمّا أتيته، فأخبرته خبر القوم، وفرغت قررت (^٧) فألبسني رسول الله ﷺ من فضل عباءة كانت عليه يُصَلِّي فيها، فلم أزل نائمًا حتى أصبحت (^٨).\n_________\n(^١) زهير بن حرب هو موضع الالتقاء مع مسلم.\n(^٢) أي: برد. المجموع المغيث للأصفهاني (٢/ ٦٨٥)، وانظر: غريب الحديث لأبي عبيد (٢/ ٢٩٢).\n(^٣) أي: لا تفزعهم علي يعني قريشًا، من الذُّعر وهو الفزع. أي: لا تعلمهم بك فيفزعوا ويقبلوا علي أو نحو ذلك. انظر: المجموع المغيث للأصفهاني (١/ ٧٠٢).\n(^٤) يعني أنه لم يجد البرد الذي يجده الناس، ولا من تلك الريح الشديدة شيئا، … ولفظة الحمّام عربية وهو مذكر مشتق من الحميم وهو الماء الحار.\nشرح صحيح مسلم للنووي (١٢/ ١٤٦).\n(^٥) أي: يُدْفِئَه. النهاية (٣/ ٥١).\n(^٦) في كبد القوس: أي في وسطه، وكبد كل شيء وسطه.\nانظر: لسان العرب (٣/ ٣٧٥) مادة: كبد.\n(^٧) أي: وجدت مس البرد. النهاية (٤/ ٣٨).\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة الأحزاب- ح (٩٩)، (٣/ ١٤١٤ - ١٤١٥). وزاد: \"فلمّا أصبحت قال: قُم يا نومان\".","vol":"14","page":479},{"text":"٧٢٨٠ - حدثنا الصغاني، قال: حدثنا محمد بن بكير (^١)، قال: حدثنا\n⦗٤٨١⦘ خالد -يعني ابن عبد الله (^٢) - عن أبي سعد (^٣)، عن إبراهيم التيمي (^٤)، عن أبيه قال: قال رجل عند حذيفة: لو كنتُ مع رسول الله ﷺ لخدمته ولفعلت، فقال حذيفة: لقد رأيتنا ليلة الأحزاب والنبي ﷺ يقول: \"ألا رجل يأتي هؤلاء القوم فيأتينا بخبرهم؟ \" قال: فما قام أحدٌ، فقال رسول الله ﷺ: \"يا أبا بكر! \" فقال أبو بكر: اعفني، فقال: \"يا عمر! \" فقال عمر: يا رسول الله، اعفني، فقال: \"يا حذيفة؟ \" فقلت: لبيك يا رسول الله، قال: \"انطلق إلى هؤلاء القوم فأتني بخبرهم، ولا تحدثن شيئا حتى ترجع\"، قال: في ليلة قرة شديدةِ القرِّ. فقال: \"اللهم احفظه من بين يديه ومن خلفه، وعن يمينه، وعن يساره حتى يرجع\"، قال: فأخذت قوسي وشددت عليّ ثيابي، فانطلقت حتى أَتيت القوم، فإِذا هم عند نارهم يصطلون (^٥)، قال: وإذا أبو سفيان في القوم! قال: فجلستُ بين رجلين، قال: فقال أبو سفيان: أفيكم من غيركم؟ لعلّ فيكم غيركم، لينظر الرجل جليسه، قال: فبادرت صاحبي: وقلت: من أنت؟ فقال: أنا فلان، قال: فأرسل الله عليهم الريح، فقطعت\n⦗٤٨٢⦘ أطنابهم (^٦)، وأطفأت نارهم، ولقوا شدةً وبلاءً، قال: فجعل الرجل يثب إلى بعيره وإنّه لمعقول، قال: فأخذت قوسي ثمّ أخذت سهمًا من كنانتي، فوضعته في كبد قوسي، ثمّ هممت أن أرمي أبا سفيان بن حرب، ثمّ ذكرت قول النبي ﷺ: \"لا تحدثنّ شيئًا حتى ترجع\"، قال: فرددت سهمي ثمّ رجعت إلى النبي ﷺ، فأخبرته الخبر، ولكأني أمشي في حمّام ذاهبًا وجائيًا، قال: فلما انتبهت (^٧) أخبرته عاد إليّ القرّ؛ فأخذتني الرعدة من شدة القرّ، قال: فجعلت أدنو من قدم النبي ﷺ وناشره\" (^٨) (^٩).\n_________\n(^١) ابن واصل بن مالك الحضرمي، أبو الحسين البغدادي.\n(^٢) الطحان.\n(^٣) هو: سعيد بن المرزبان أبو سعد الأعور الكوفي.\n(^٤) إبراهيم بن يزيد التيمي هو موضع الالتقاء مع مسلم.\n(^٥) أي: يتسخنون. انظر: المجموع المغيث للأصفهاني (٢/ ٢٨٨). =\n(^٦) جمع طنب: وهو حبل يُشَدُّ به البيت والسُّرادق والخيمة، وقيل هو الوتد.\nانظر: لسان العرب (١/ ٥٦١) مادة: طنب.\n(^٧) كذا في: (ك)، ولعلّ الصواب (فلمّا أنهيتُ ما أخبرته).\n(^٨) الناشر: العصب الذي على ظهر الذراع. انظر: غريب الحديث للحربي (٢/ ٨٨٥)، لسان العرب (٥/ ٢٠٩) مادة: نشر.\n(^٩) انظر: الحديث السابق رقم (٧٢٧٩).\nإلّا أنّ في هذه الرواية -رواية أبي سعد البقال عن إبراهيم التيمي به- زيادات منها:\n١ - عرض النبي ﷺ الأمر على أبي بكر وعمر ﵄ وطلبهما الإعفاء منه.\n٢ - دعاء النبي ﷺ لحذيفة ﵁.\n٣ - ذكر بعض مشاهد الأحزاب مّما لم يُذكر في رواية الأعمش عن التيمي.\nوأبو سعد البقال سعيد بن المرربان ضعيف، ضعفه غيرُ واحد من أهل العلم، فالزيادة منه غيرُ مقبولة، إلّا أنّه قد تُوبع على بعضها كدعاء النبي ﷺ لحذيفة ﵁، وذكر بعض المشاهد -كما سيأتي في حديث عبد العزيز بن أخي حذيفة عن حذيفة-. =\n⦗٤٨٣⦘ = ولم أقف على متابع له في ذكر عرض النبي ﷺ الأَمرَ على أبي بكر وعمر ﵄ فتكون هذه الزيادة منكرة، والله تعالى أعلم.","vol":"14","page":480},{"text":"٧٢٨١ - حدثنا عبّاس الدوري، قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر (^١)، عن أبي سعد بإسناده نحوه (^٢).\n_________\n(^١) هو: أبو بكر بن عياش بن سالم الأسدي الكوفي، (ت ١٩٤ هـ وقيل قبلها).\nقال ابن معين: وأحمد: ثقة، زاد أحمد ربما غلط، وقال أحمد مرة: صدوق، وقال أيضا: كثير الغلط جدا، وكتبه ليس فيها خطأ، وقال البخاري: اختلط بأخرة، وقد ذكره ابن حبان في الثقات، وقال الذهبي أحد الأئمة الأعلام صدوق ثبت في القراءة لكنه يغلط ويهم في الحديث … وهو صالح الحديث، وقال ابن حجر: ثقة عابد، إلا أنه لما كبر ساء حفظه وكتابه صحيح، وقد أخرج له الجماعة. العلل ومعرفة الرجال (٢/ ٤٨٤)، تاريخ الدامي (ص: ١٠١)، الثقات لابن حبان (٧/ ٦٦٨)، ميزان الاعتدال (٦/ ١٧٣ - ١٧٤)، تقريب التهذيب (١١١٨)، الكواكب النيرات (٤٣٩).\n(^٢) انظر الحديث السابق رقم (٧٢٨٠).","vol":"14","page":483},{"text":"٧٢٨٢ - حدثنا أبو أميّة، قال: حدثنا أبو حذيفة (^١) موسى بن مسعود الثقفي، قال: حدثنا عكرمة بن عمّار، عن محمد بن عبيد أبي قدامة الحنفي (^٢)، عن عبد العزيز ابن أخي حذيفة (^٣)،\n⦗٤٨٤⦘ قال: ذكر حذيفةُ (^٤) مشاهدهم مع النبي ﷺ، فقال: جلساؤه: أما والله لو كنّا شهدنا لفعلنا ولفعلنا! فقال حذيفة: لا تَمنّوا ذلك، فلقد رأيتنا ليلة الأحزاب ونحن صافّون قعودًا، أبو سفيان ومن معه من الأحزاب فوقنا، وقريظة اليهود أسفل منا؛ نخافهم على ذرارينا، وما أتت علينا ليلةٌ أشدّ ظلمةً ولا أشدُّ ريحًا منها؛ في أصوات ريحها أمثالُ الصواعق، وهي مظلمةً ما يَرى أحدنا أصبعيه، وجعل المنافقون يستأذنون رسول الله ﷺ، ويقولون: بيوتنا عورة، وما هي بعورة، ما يستأذنه أحدٌ منهم إلّا أَذنَ له، فيؤذن لهم فينسلون (^٥)، ونحن ثلاثمائة أو نحو ذلك، إذ استقبلنا رسول الله ﷺ رجلًا رجلًا، فقال: \"من يأتينا بخبر القوم\n⦗٤٨٥⦘ الليلة جعله الله رفيقًا لمحمدٍ يوم القيامة\"، قال: فما منهم رجل يقوم، قال: فما زال يستقبلهم رجلًا رجلًا حتى مرّ عليَّ، وما عليّ جُنَّة من العدو ولا من البرد إلّا مِرْط (^٦) لا يجاوز ركبتي، قال: فأتاني وأنا جاثي على ركبتي فقال: \"من هذا؟ \" فقال: \"حذيفة؟ \" قال: حذيفة: فتقاصرت بالأَرض فقلت: بلى يا رسول الله كراهية أنْ أقوم، فقال: \"قم\"، فقمت، فقال: \"إنّه كائن من القوم خبر فأتني بخبر القوم\"، قال: وأَنَا من أشدّ الرجال فزعًا وأَشدّه قرًّا؛ فخرجت فقال رسول الله ﷺ: \"اللهم احفظه من بين يديه ومن خلفه، وعن يمينه وعن شماله ومن فوقه ومن تحته\"، قال: فوالله! ما خلق الله ﷿ فزعًا ولا قرًا أجده في جوفي إلّا خرج من جوفي حتى إذا دنوت من عسكر القوم نظرت في ضَوء نارٍ لهم توقد، وإذا رجل ضخم آدم (^٧) يقول بيديه على النّار ويسخن خاصرته ويقول: [الرحيل] (^٨)، ولم أكنْ أعرف أبا سفيان قبل ذلك، فانتزعت سهمًا من كنانتي أبيض الريش، فأضعه على كبد قوسي لأرمي به في ضوء النّار، فذكرت قول النبي ﷺ: \"لا تحدثنّ شيئًا حتى تأتي\" فأمسكت، ورددت سهمي، ثمّ إنّي شجعت نفسي حتى\n⦗٤٨٦⦘ دخلت العسكر، فإذا أدنى النّاس بنو (^٩) عامر، ويقولون: يا أبا عامر [الرحيل] (^١٠) لا مقام لكم، وإنّ الريح في عسكرهم لا تجاوز عسكرهم شبرًا قد دفنت رحالهم، وطَنَافسهم (^١١) يستترون بها من التراب، فجلست بين اثنين، فلما استويت بينهما، قال ذلك الرجل: الليلة ليلة الطلائع، فليسأل كلُ رجل جليسَه، فوالله إنّي لأَسمعُ صوت الحجارة في رحالهم، تربتهم الريح تضربهم بها، فقلت للذي عن يميني: من أنت؟ وقلت للذي عن شمالي: من أنت؟ ثمّ خرجت نحو النبي ﷺ، فلما انتصف بي الطريق أو نحو ذلك إذا أَنا بنحوٍ من عشرين فارسًا معلَّمين (^١٢) فقالوا لي: أخبر صاحبك أن الله قد كفاه القوم، فرجعت إلى رسول الله -صلى الله عليه [وسلم-] (^١٣) وهو مشتمل بشملة (^١٤) يصلِّي، فوالله ما عدا راجعًا إلي القَرُّ رجعت أقرقف (^١٥)، فأَومأَ\n⦗٤٨٧⦘ رسول الله ﷺ إليّ بيده [وهو يصلّي] (^١٦)، فدنوت منه، فاشتمل عليّ بشملته، وكان رسول الله ﷺ إذا حزبه أمرٌ صلّى، فأُخبر خبر القوم وأُخبر أنّهم يرتحلون، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا ....﴾ إلى آخر الآية (^١٧) (^١٨).\n_________\n(^١) في (ك): \"أبو حذيفة بن موسى … \" والصواب ما أثبته، انظر حديث رقم (٦٩٨٥).\n(^٢) ويقال: محمد بن عبد الله بن أبي قدامة الدؤلي الحنفي. ذكره ابن حبّان في الثقات، وقد روى عنه عكرمة بن عمّار، وقتادة بن دعامة. قال ابن حجر: \"مقبول\". الثقات لابن حبّان (٥/ ٣٨٠)، تقريب التهذيب (صـ: ٨٦٤) وانظر: الجرح والتعديل (٨/ ٩)، تهذيب الكمال (٢٥/ ٥٣٠).\n(^٣) ويقال: عبد العزيز أخو حذيفة. ذكره ابن حبّان في التابعين من الثقات وقال: =\n⦗٤٨٤⦘ = \"لا صحبة له\". وذهب بعضهم إلى أنّ له صحبة، على أنّه أخو حذيفة فيكون له إدراك ورؤية لأن أبا حذيفة قُتل يوم أحد مع النبي ﷺ.\nوقد صحيح أبو نعيم أَنّه ابن أخي حذيفة، ووهّم ابن منده بذكره إيّاه في الصحابة وقوله أَنّه أخو حذيفة.\nوفي الرواية التي ذكر فيها عبد العزيز بن اليمان أخو حذيفة ليس عبد العزيز ولد اليمان بل نسب إليه لكونه جده، وأَمّا الحديث الذي فيه عن عبد العزيز بن أخي حذيفة ولم يسم فيه أبوه فهو المعتمد كما قال ابن حجر في الإصابة.\nالثقات لابن حبّان (٥/ ١٢٤)، تهذيب التهذيب (٦/ ٣٦٥)، الإصابة (٣/ ١٥٧).\n(^٤) حذيفة اليمان ﵄ صحابي الحديث هو موضع الالتقاء مع مسلم.\n(^٥) أي: يسرعون. تفسير غريب ما في الصحيحين (صـ: ٤٧٩).\n(^٦) كساء من صوف أو خزٍّ، وجمعه مروط. انظر: غريب الحديث لأبي عبيد (١/ ٢٧٧).\n(^٧) أي: أسمر. تفسير غريب ما في الصحيحين (صـ: ١٤٩).\n(^٨) في: (ك)، والمطبوع (الرجل)، وما أثبته الصواب كما في دلائل النبوة للبيهقي (٣/ ٤٥٢).\n(^٩) في (ك): (بني عامر).\n(^١٠) في (ك): (الرجلين) وفي المطبوع (الرحيلين)، وما أثبته الصواب، كما في المصدر السابق.\n(^١١) جمع (طنفسة) وهي بكسر الطاء والفاء وبضمهما، وبكسر الطاء وفتح الفاء: البساط الذي له خمل رقيق. النهاية (٣/ ١٤٠).\n(^١٢) في دلائل النبوة للبيهقي: (مُعْتَمِّين).\n(^١٣) ساقط من: (ك).\n(^١٤) الشملة: كساء يتغطى به ويتلفف به. النهاية (٢/ ٥٠١)، وانظر: تفسير غريب ما في الصحيحين (صـ: ٣١٨).\n(^١٥) أي: يُرْعَد من شدة البرد. =\n⦗٤٨٧⦘ = غريب الحديث للخطابي (٢/ ٣٣٧)، وانظر: غريب الحديث للحربي (٣/ ٦٠٠٥).\n(^١٦) في: (ك) طمس، وما أثبته من دلائل النبوة للبيهقي (٣/ ٤٥٣).\n(^١٧) سورة الأحزاب آية (٩).\n(^١٨) انظر: الحديث رقم (٧٢٧٩).\nوقد أخرجه من طريق محمد بن عبيد عن عبد العزيز بن أخي حذيفة عن حذيفة ﵁ البيهقي في دلائل النبوة (٣/ ٤٥١ - ٤٥٣).\nوأخرجه أبو داود في السنن (٢/ ٧٨) ح (١٣١٩) من طريق محمد بن عبد الله الدؤلي -كذا سماه به، مختصرًا بلفظ: \"كان النبي ﷺ إذا حزبه أمر صلّى\".\nوللحديث طرق أخرى، ويمكن إجمال طرق حديث حذيفة ﵁ كالتالي:\nالطريق الأول: إبراهيم التيمي عن أبيه، عن حذيفة.\nأخرجه مسلم في صحيحه من طريق الأعمش عنه به (انظر الحديث رقم: ٧٢٧٩).\nوأخرجه أبو عوانة من طريق أبي سعد البقال عنه به مطولًا وأبو سعد البقال هذا ضعيف.\nالطريق الثاني: عبد العزيز بن أخي حذيفة، عن حذيفة.\nأخرجه أبو عوانة، والبيهقي في دلائل النبوة، من طريق محمد بن عبيد الحنفي عنه به.\nومحمد بن عبيد هذا: وثقه ابن حبّان وقال ابن حجر: \"مقبول\". =\n⦗٤٨٨⦘ = الطريق الثالث: بلال العبسي عن حذيفة.\nأخرجه البزار (٢/ ٣٣٥) ح (١٨٠٩) -كشف الأستار-، والحاكم في المستدرك (٣/ ٣٣) ح (٤٣٢٥)، والبيهقي في دلائل النبوة (٣/ ٤٥٠ - ٤٥١).\nوقال الهيثمي: \"رواه البزار ورجاله رجال الثقات\" مجمع الزوائد (٦/ ١٣٦).\nالطريق الرابع: محمد بن كعب القرظي عن حذيفة.\nأخرجه أحمد في مسنده (٥/ ٣٩٢ - ٣٩٣) من طريق محمد بن إسحاق، قال: حدثني يزيد بن زياد، عن محمد بن كعب به. وإسناده: صحيح.\nالطريق الخامس: زيد بن أسلم -مولى عمر بن الخطاب- عن حذيفة.\nأخرجه البيهقي في دلائل النبوة (٣/ ٤٥٤ - ٤٥٥).","vol":"14","page":483},{"text":"٧٢٨٣ - حدثنا أحمد بن أبي رجاء، قال: حدثنا شعيب بن حرب، قال: حدثنا سفيان (^١)، قال: حدثنا محمد بن المنكدر، عن جابر، ح\nوأخبرنا يوسف القاضي، قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا حماد بن زيد، عن هشام بن عروة، عن وهب بن كيسان (^٣)، قال: أَشهد على جابر بن عبد الله (^٤)، يحدثنا: أنّه لمّا كان يوم الخندق اشتدّ الأمرُ،\n⦗٤٨٩⦘ قال النبي ﷺ (....) (^٥) في الثالثة: \"إنّ لكلّ نبي حواريا، وإنّ الزبير حواريي\" (^٦).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول.\n(^٢) ابن حِسَاب الغُبري البصري.\n(^٣) القرشيّ مولاهم أبو نُعيم المدني.\n(^٤) جابر بن عبد الله ﵁ صحابي الحديث هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٥) أشار في هامش: (ك) إلى وجود سقط في هذا الموضع، وهو كذلك، ولعل الساقط \"من يأتنا بخبر القوم؟ فقال الزبير: أَنَا، ثمّ قال: من يأتينا بخبر القوم؟ فقال الزبير أَنَا، ثمّ قال: من يأتينا بخبر القوم؟ فقال الزبير: أنا، ثمّ قال في الثالثة … \".\nانظر صحيح البخاري (كتاب المغازي -باب غزوة الخندق وهي الأحزاب- ح (٤٠٩٧) - (٧/ ٤٦٩) فتح).\n(^٦) أخرجه مسلم: (كتاب فضائل الصحابة -باب فضائل طلحة والزبير ﵄ ح (٤٨)، (٤/ ١٨٧٩) ولم يسق متنه بل قال: بمثل حديث ابن عيينة. وسيأتي في الحديث التالي.\nوأخرجه البخاري: (كتاب الجهاد والسير -باب فضل الطليعة- ح (٢٨٤٦)، (٦/ ٦٢) فتح).\nوفي (كتاب المغازي -باب غزوة الخندق وهي الأحزاب- ح (٤٩٧)، (٧/ ٤٦٩) فتح).\nوقد أخرجه من طريق هشام بن عروة، عن وهب بن كيسان، عن جابر ﵁ أحمدُ في المسند (٣/ ٣١٤) من طريق سليمان بن حرب، عن حمّاد بن زيد، عن هشام به.\nوالنسائي في السنن الكبرى (٥/ ٢٦٤) ح (٨٨٤٣) من طريق محمد بن عبد الله عن سليمان بن حرب بإسناده.","vol":"14","page":488},{"text":"٧٢٨٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة (^١)، عن محمد بن المنكدر سمع جابرًا يقول: ندب رسول الله ﷺ\n⦗٤٩٠⦘ الناس يوم الخندق فانتدب الزبير، ثمّ ندبهم فانتدب الزبير، ثمّ ندبهم فانتدب الزبير، فقال النبي ﷺ: \"لكلّ نبي حواري، وحواريي الزبير\".\nقال يونس قال لنا سفيان: والحواريّ الناصر (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب فضائل الصحابة -باب من فضائل طلحة والزبير ﵄ ح (٤٨)، (٤/ ١٨٧٩).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب هل يبعث الطليعة وحده- ح (٢٨٤٧)، (٦/ ٦٣) فتح).\nوفي: (كتاب الجهاد والسير -باب السير وحده- ح (٢٩٩٧)، (٦/ ١٦٠) فتح).\nوليس في مسلم قول سفيان \"الحواري الناصر\".\n* من فوائد الاستخراج: تفسير سفيان للحواري بأَنَّه الناصر.","vol":"14","page":489},{"text":"<span data-type='title' id=toc-1044>بيانُ الشدَّةِ التي أصابت النبي ﷺ وأصحابه في غزوة ذات الرقاع (^١)، ويوم أحد، ومحاربته أعدائه</span>\n_________\n(^١) سُمّيت بذلك لأَنّ أقدامهم نقبت فكانوا يلفون عليها الخرق -كما في حديث أبي موسى في الباب- وقيل: بل قيل لها ذات الرقاع لأَنّهم رقعوا راياتهم فيها، ويقال ذات الرقاع شجرة بذلك الموضع تدعى ذات الرقاع، وقيل: بل الجبل الذي نزلوا عليه كانت أرضه ذات ألوان من حمرة وصفرة وسواد فسموا غزوتهم تلك ذات الرقاع.\nواختلف في تحديد زمن وقوعها، فقيل: وقعت سنة أربع، وهو قول ابن إسحاق وابن عبد البر، وقيل سنة خمس، وبه قال الواقدي، وابن سعد، وابن حبّان.\nوجنح البخاري، وتبعه ابن القيم، وابن كثير، وابن حجر إلى أنّها وقعت بعد غزوة خيبر، وهو أظهر الأقوال، ويؤيده أنّ أبا هريرة وأبا موسى الأشعري شهدا ذات الرقاع، وقد أسلم أبو هريرة عام خيبر، ولم يقدم أبو موسى الأشعري من الحبشة إلّا بعد غزوة خيبر. والله تعالى أعلم.\nانظر: المغازي للواقدي (١/ ٣٩٥)، السيرة لابن هشام (٣/ ٤٠٣)، الطبقات الكبرى لابن سعد (٢/ ٦١)، صحيح البخاري (٧/ ٤٨١ - ٤٨٣) مع الفتح، الثقات لابن حبّان (١/ ٢٥٧)، الدرر لابن عبد البر (ص: ١٦٦)، زاد المعاد (٣/ ٢٥٠ - ٢٥٤)، البداية والنهاية (٤/ ٨٣).","vol":"14","page":491},{"text":"٧٢٨٥ - حدثنا أحمد بن عبد الحميد، وأبو البختري العنبري (^١)، قالا: حدثنا أبو أسامة (^٢)، عن بريد، عن أبي بردة، عن أبي موسى، قال: خرجنا\n⦗٤٩٢⦘ مع النبي ﷺ في غزاة ونحن ستة نفر بيننا بعير نعتقبه (^٣)، فنقبت (^٤) أقدامنا، فنقبت قدماي وسقطت أظفاري، فكنّا نلفُّ على أَرْجُلِنا الخِرَقَ، قال: فسميت غزوة ذات الرقاع ممّا كنّا نُعَصِّبُ على أَرْجُلِنا من الخِرَق، فقال أبو بردة: فحدث [أبو موسى بهذا] (^٥) الحديث، ثمّ كره ذاك، قال: ما كنت أَصنع بأَن أذكر [هذا الحديث] (^٦)، كأن كره أَنْ يكون شيئًا من عمله أفشاه وقال: والله يجزي به، قال أبو البختري: قال أبو أسامة: وزادني غيره (^٧): والله يجزي به (^٨).\n_________\n(^١) هو عبد الله بن محمد بن شاكر العنبري.\n(^٢) أبو أسامة حماد بن أسامة هو موضع الالتقاء مع مسلم.\n(^٣) أي: يتعاقبونه في الركوب واحدًا بعد واحدٍ. المجموع المغيث للأصفهاني (٢/ ٤٧٥).\n(^٤) أي: تقرحت وآلمت وورمت وتنفطت من المشي.\nانظر: تفسير غريب ما في الصحيحين (صـ: ٨٠)، النهاية (٥/ ١٠٢).\n(^٥) في: (ك) طمس، وما أثبته من صحيح مسلم.\n(^٦) في: (ك) طمس.\n(^٧) أي: غير بريد.\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة ذات الرقاع- ح (١٤٩)، (٣/ ١٤٤٩). وأخرجه البخاري: (كتاب المغازى -باب غزوة ذات الرقاع- ح (٤١٢٨)، (٧/ ٤٨١) فتح).","vol":"14","page":491},{"text":"٧٢٨٦ - ز- حدثنا سليمان بن سيف الحراني، قال: حدثنا الحسن بن محمد بن أعين (^١)، وأبو جعفر بن نفيل (^٢)، قالا: حدثنا\n⦗٤٩٣⦘ زهير (^٣)، قال: حدثنا أبو إسحاق (^٤) سمعت البراء يحدث ح،\nوحدثنا هلال بن العلاء، قال: حدثنا حسين بن عيّاش أبو بكر السلمي، قال: حدثنا زهير بن معاوية أبو خيثمة الجعفي، عن أبي إسحاق، قال: سمعت البراء يحدث، قال: جعل رسول الله ﷺ على الرماة يوم أحد -وكانوا خمسين رجلًا- عبد الله بن جبير (^٥)، وقال: \"إنْ رأيتمونا يتخطفنا الطير فلا تبرحوا من مكانكم هذا حتى أُرسلَ إليكم، وإن رأيتمونا هَزَمْنَا القومَ وأوطأتهم -وقال حسين: وأوطأناهم (^٦) - فلا تبرحوا حتى أرسل إليكم\"، قال: فهزمهم الله، فأنا والله رأيت النّساء يشتددن على الجبل قد بدت خلاخلهن وسوقهن رافعاتٍ ثيابهن، فقال أصحاب عبد الله بن جبير: الغنيمة أي قوم! الغنيمة! ظهر أصحابكم فما تنتظرون؟ فقال عبد الله بن جبير: أنسيتم ما قال لكم رسول الله ﷺ؟ فقالوا: إنّا والله لنأتينّ الناس فلنصيبنّ من الغنيمة فلمّا أتوهم صرفت وجوههم فأقبلوا منهزمين، -وقال حسين: فذلك إذ يدعوهم الرسول في\n⦗٤٩٤⦘ أُخْراهم -فلم يبق مع رسول الله -صلى الله عليه [وسلم-] (^٧) غير اثنى عشر رجلًا، فأصابوا منّا سبعين، وكان رسول الله-ﷺ أصاب من المشركين يوم بدر أربعين ومائة: سبعين أسيرًا وسبعين قتيلًا، فقال أبو سفيان: أفي القوم محمد؟ أفي القوم محمد؟ فنهاهم رسول الله ﷺ أن يجيبوه، ثم قال: أفي القوم ابن أبي قحافة؟ -ثلاث مرات- أفي القوم ابن الخطاب؟ - ثلاث مرات ثُمّ رجع إلى أصحابه فقال: أنها هؤلاء فقد قُتِلوا، قال: فما ملك عمر نفسه فقال: كذبت والله يا عدوّ الله، إنّ الذين عددت لأحياء كلهم، وقد بقي لك ما يسوءك، فقال أبو سفيان: يومٌ بيوم بدر والحرب سجال، إنكم ستجدون في القوم مُثْلة، لم آمر بها ولم تَسُؤني (^٨)، ثمّ أخذ يرتجز أُعْل هُبَل، فقال رسول الله -صلى الله عليه [وسلم-] (^٩): \"ألا تجيبوه؟ \" قالوا: يا رسول الله ما نقول؟ قال: \"قولوا: الله أعلى وأجل! \" قال: إنّ لنا العزى، ولا عزى لكم! فقال رسول الله -صلى الله عليه [وسلم-] (^١٠): \"ألا تجيبوه؟ \" قالوا: يا رسول الله ما نقول؟ قولوا: \"والله\n⦗٤٩٥⦘ مولانا ولا مولى لهم\".\nهذا لفظ حديث أبي داود، وحديث الحسن بمثله، وقال: أعل هبل أعل هبل -مرتين-، وقال رسول الله ﷺ: \"ألا تجيبونه؟ \" فقال: \"قولوا: الله مولانا ولا مولى لهم -أو: لكم-\" والبقية كلّه مثله (^١١).\n_________\n(^١) الحراني.\n(^٢) هو عبد الله بن محمد بن علي، أبو جعفر النفيلي.\n(^٣) زهير بن معاوية الجعفي.\n(^٤) هو: عمرو بن عبد الله السبيعي.\n(^٥) هو: عبد الله بن جبير بن النعمان الأوسي الأنصاري ﵁ شهد العقبة وبدرًا واستشهد بأحد وكان أمير الرماة يومئذ. انظر الإصابة (٢/ ٢٨٦).\n(^٦) أي: غلبناهم، وقهرناهم. انظر: النهاية (٥/ ٢٠١).\n(^٧) ساقط من: (ك).\n(^٨) أي: لم أكرهها، وإن كان وقوعها بغير أمري.\nفتح الباري (٧/ ٤٠٨).\n(^٩) ساقط من: (ك).\n(^١٠) ساقط من: (ك).\n(^١١) إسناده صحيح.\nوقد أخرجه البخاري: (كتاب الجهاد والسير -باب ما يكره من التنازع والاختلاف في الحرب وعقوبة من عصى إمامه … - ح (٣٠٣٩)، (٦/ ١٨٨) فتح)، عن عمرو بن خالد، عن زهير به.","vol":"14","page":492},{"text":"٧٢٨٧ - ز- حدثنا الصغاني (^١)، قال: حدثنا مالك بن إسماعيل (^٢)، قال: حدثنا زهير (^٣) ح،\nوحدثنا أبو أمية (^٤)، قال: حدثنا أبو غسان (^٥)، والنفيلي (^٦)، قالا: حدثنا زهير، قال: حدثنا أبو إسحاق (^٧)، قال: سمعت البراء بن عازب يحدث قال: جعل رسول الله ﷺ على الرماة يوم أحد -وكانوا خمسين\n⦗٤٩٦⦘ رجلًا- عبد الله بن جبير ووصفهم مكانًا، وقال لهم: \"إنْ رأيتمونا تخطفنا الطير فلا تبرحوا مكانكم هذا حتى أرسل إليكم، وإنْ رأيتمونا هَزَمْنَا القومَ وأوطأتهم فلا تبرحوا حتى أُرسل إليكم\"، وساروا، وقالوا: مضى رسول الله ﷺ فيمن معه، فهزمهم، فأَنا والله رأيت النساء يشتددن على الجبل قد بدت خلخالهن وسوقهن رافعات بثوبهن -فذكر الحديث مثله- وقال: فذاك إذ يدعوهم الرسول، وقال: \"قولوا: الله مولانا ولا مولى لكم\" (^٨).\n_________\n(^١) محمد بن إسحاق الصغاني.\n(^٢) هو مالك بن إسماعيل أبو غسان النهدي.\n(^٣) ابن معاوية الجعفي.\n(^٤) محمد بن إبراهيم أبو أمية الطرسوسي.\n(^٥) هو مالك بن إسماعيل أبو غسان النهدي -المتقدم-.\n(^٦) عبد الله بن محمد، أبو جعفر النفيلي.\n(^٧) السبيعي.\n(^٨) إسناده صحيح. وقد أخرجه البخاري كما تقدم في الحديث السابق رقم (٧٢٨٦).","vol":"14","page":495},{"text":"٧٢٨٨ - ز حدثنا أحمد بن محمد بن أبي رجاء (^١)، قال: حدثنا شعيب بن حرب (^٢)، قال: حدثنا إسرائيل (^٣)، عن أبي إسحاق، قال: سمعت البراء يقول: لما قُتل من أصحاب رسول الله ﷺ من قُتل يوم أحد قام أبو سفيان على نشز (^٤) فقال: أفي القوم محمد؟ قال رسول الله ﷺ: \"لا تجيبوه\" -وذكر الحديث- وقال في آخره: قال أبو سفيان: الحرب سجال يومٌ بيوم بدرٍ (^٥).\n_________\n(^١) الثغري أبو جعفر الطرسوسي.\n(^٢) المدائني، أبو صالح البغدادي.\n(^٣) ابن يونس بن أبي إسحاق السبيعي.\n(^٤) النشز هو: المرتفع من الأرض. النهاية (٥/ ٥٥).\n(^٥) إسناده صحيح، وقد أخرجه البخاري: (كتاب المغازي -باب غزوة أحد- ح =\n⦗٤٩٧⦘ = (٤٠٤٣)، (٧/ ٤٠٥ فتح) من طريق عبيد الله بن موسى، عن إسرائيل به.","vol":"14","page":496},{"text":"٧٢٨٩ - ز- حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة، عن ثابت (^١)، عن أنس بن مالك: بارزت (^٢) سبعين من الأنصار يوم أحد وسبعين يوم بئر معونة (^٣) وسبعين يوم مؤتة (^٤) وسبعين يوم اليمامة (^٥) (^٦).\n_________\n(^١) ابن أسلم البناني، أبو محمد البصري.\n(^٢) كذا في: (ك)، ولا يصح ذلك، وفي إتحاف المهرة (١/ ٤٨٢) ح (٥٠٨) \"بارزت سبعون من الأنصار … إلخ\"، وعزاه الحافظ ابن حجر في الفتح (٧/ ٤٣٥) إلى الحاكم في الإكليل، قال ولفظه: \"يا رب سبعين من الأنصار … \"، ونحوه عند البيهقي في دلائل النبوة (٣/ ٢٧٧) \"يا ربَّ سبعين من الأنصار: سبعين يوم أحد، .... \".\n(^٣) (بئر مَعُونة) بفتح الميم، وضم العين المهملة، بعدها واوٌ ثم نون، بئر بين جبال يقال لها أبلى في طريق المصعد من المدينة إلى مكة وهي لبني سليم.\nقال ابن إسحاق: \"هي بين ديار بني عامر، وحرّة بي سليم وهي إلى الحرّة أقرب\".\nوتسمى هذه الوقعة بسرية القرّاء … وكانت في صفر سنة أربع من الهجرة.\nانظر: السيرة النبوية لابن هشام (٣/ ١٠٣ - ١٠٨)، معجم ما استعجم (٤/ ١٢٤٥ - ١٢٤٦).\n(^٤) تقدم الكلام عليها في الحديث رقم (٧٠٩٥).\n(^٥) أما تحديد مكان اليمامة فتقدم في الحديث رقم (٧١٤١)، وأما موقعة اليمامة فكانت في عهد أبي بكر الصديق ﵁ سنة ١٢ للهجرة بين المسلمين وبين مسيلمة الكذاب، وكان قائد المسلمين خالد بن الوليد ﵁، وفيها قُتل مسيلمة الكذّاب.\nانظر: تاريخ الطبري (٣/ ٢٨١ - ٣٠١)، البداية والنهاية (٦/ ٣٢٨ - ٣٣١).\n(^٦) إسناده صحيح. =\n⦗٤٩٨⦘ = وقد أخرجه البيهقي في دلائل النبوة (٣/ ٢٧٧)، من طريق حنبل بن إسحاق، عن عفّان به، ولفظه: \"يا ربِّ السبعين من الأنصار: سبعين يوم أحد وسبعين يوم بئر معونة … ألخ\".\nوقد عزاه الحافظ ابن حجر في الفتح (٧/ ٤٣٥) إلى الإكليل للحاكم، وأخرجه البيهقي في دلائل النبوة (٣/ ٢٧٧) من طريق إبراهيم بن المنذر الحزامي عن محمد بن فليح، عن عبد الله بن حرملة، عن سعيد ابن المسيب قال: \"قُتل من الأنصار في ثلاث مواطن سبعون: سبعون يوم أحد، ويوم اليمامة سبعون، ويوم جسر أبي عبيدة سبعون\".\nوقد أخرج البخاري في صحيحه (كتاب المغازي -باب من قتل من المسلمين يوم أحد- ح (٤٠٧٨)، (٧/ ٤٣٣ فتح).\nقال: حدثنا عمرو بن علي، حدثنا: معاذ بن هشام قال: حدثني أبي عن قتادة قال: \"ما نعلم حيًّا من أحياء العرب أكثر شهيدًا أغرَّ يوم القيامة من الأنصار.\nقال قتادة: وحدثنا أنس بن مالك أنه قتل منهم يوم أحد سبعون، ويوم بئر معونة سبعون، ويوم اليمامة سبعون\".","vol":"14","page":497},{"text":"٧٢٩٠ - حدثنا يونس بن حبيب، وأبو أميّة، قالا: حدثنا أبو داود (^١)، قال: حدثنا سليمان بن المغيرة القيسي (^٢)، عن ثابت البناني، عن أنس بن مالك قال: كان عمِّي (^٣) أنس بن النفر -سُمِّيت به- لم\n⦗٤٩٩⦘ يشهد مع رسول الله ﷺ بدرًا فقال: أَوَّلُ مشهد شهده رسول الله ﷺ غبتُ عنه، أما والله لأن أشهدني الله مشهدًا مع رسول الله ﷺ ليراني ما أصنع، فهاب أنْ يقولَ غيرها، فلما كان من العام المقبل شَهِدَ أحدًا فلقيه سعد بن معاذ -وقال له: يا أبا عمرو (^٤) أين؟ واهًا لريح الجنة أجده دونَ أحدٍ قال: فقاتل حتى قُتل فوُجد به بضعٌ وثمانون (^٥) بين رَمْيَة وضربة وطعنة، قالت أخته (^٦): فما عرفنا أخي إلّا ببنانه (^٧) وكان حسن البنان، ونزلت هذه الآية: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ﴾ (^٨) الآية، فكنّا نرى أنّها نزلت فيه وفي أصحابه (^٩).\n_________\n(^١) سليمان بن داود الطيالسي.\n(^٢) سليمان بن المغيرة هو موضع الالتقاء مع مسلم.\n(^٣) وقع في مسند الطيالسي (ص: ٢٧٢)، ح (٢٠٤٤): \"خالي أنس\".\nوالصحيح أنه عمّه كما في الصحيحين، وانظر: الإصابة (١/ ٧٤).\n(^٤) القائل هو: أنس بن النضر، وأبو عمرو كنية سعد بن معاذ.\nانظر: الكنى والأسماء لمسلم (١/ ٥٦٢).\n(^٥) في (ك) \"بضعًا وثمانين\".\n(^٦) هي: الرُّبَيِّع بنت النضر، جاء التصريح باسمها في صحيح مسلم.\n(^٧) البنان: الأصابع، وقيل أطرافها، واحدتها: بنانة. النهاية (١/ ١٥٧).\n(^٨) سورة الأحزاب آية (٢٣).\n(^٩) أخرجه مسلم: (كتاب الإمارة -باب ثبوت الجنة للشهيد- ح (١٤٨)، ٣/ ١٥١٢).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب قول الله ﷿: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا﴾ - ح (٢٨٠٥)، (٦/ ٢٦ فتح).","vol":"14","page":498},{"text":"٧٢٩١ - حدثنا أبو أميّة، قال: حدثنا أبو داود (^١)، قال: حدثنا سليمان بن المغيرة (^٢)، وحماد بن سلمة، عن ثابت، عن أنس بمثله (^٣).\n_________\n(^١) سليمان بن داود الطيالسي.\n(^٢) سليمان بن المغيرة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق (٧٢٩٠)، ولم يخرجه مسلم لحماد بن سلمة.","vol":"14","page":500},{"text":"٧٢٩٢ - حدثنا جعفر الصائغ، قال: حدثنا عفّان، قال: حدثنا حماد بن سلمة، عن ثابت (^١)، عن أنس، أنّ أنس بن النضر تغيب عن قتال بدر، فقال: تغيبت عن أول مشهد -وذكر الحديث إلى قوله: ﴿رِجَالٌ صَدَقُوا﴾ (^٢). لم يخرجه مسلم إلّا [عن] (^٣) سليمان بن المغيرة فقط.\n_________\n(^١) ثابت بن أسلم البناني هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٩٠).\n(^٣) (عن) من هامش (ك)، وجاء في إتحاف المهرة (١/ ٤٩١) ح (٥٣٣)، قال أبو عوانة: لم يخرجه مسلم لحماد.","vol":"14","page":500},{"text":"٧٢٩٣ - حدثنا الصغاني، قال: حدثنا عفّان بن مسلم، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن أنس (^١) ح،\nحدثنا جعفر بن محمد الصائغ، قال: حدثنا عبيد الله بن محمد، قال: أخبرنا حماد، عن ثابت، عن أنس (^٢)، أنّ أبا طلحة كان يرمي يوم أحدٍ بين يدي رسول الله ﷺ، وكان رسول الله ﷺ خلفه وكان راميًا،\n⦗٥٠١⦘ وكان إذا رمى رفع رأسه ينظر أَين يقع سهمه، وكان أبو طلحة يرفع صدره يقول هكذا: بأبي أنت وأمي يا رسول الله لا يصيبك سهم، نحري دون نحرك، وكان أبو طلحة يشرف نفسه بين يدي رسول الله -صلى الله عليه [وسلم-] (^٣) يقول: يا رسول الله: إني قويٌّ جَلْدٌ (^٤) فمرني بما شئت وابعثني في حوائجك (^٥). واللفظ للصغاني.\n_________\n(^١) أنس بن مالك صحابي الحديث هو موضع الالتقاء مع مسلم.\n(^٢) أنس بن مالك صحابي الحديث هو موضع الالتقاء مع مسلم.\n(^٣) ساقط من: (ك).\n(^٤) من الجَلَد: وهو القوة والشدة، والصلابة والصبر.\nانظر: النهاية (١/ ٢٨٥)، لسان العرب (٣/ ١٢٥) مادة: جلد.\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة النساء مع الرجال- ح (١٣٦)، (٣/ ١٤٤٣) بنحوه.\nوأخرجه البخاري: (كتاب المناقب -باب مناقب أبي طلحة ﵁ ح (٣٨١١)، (٧/ ١٦٠ فتح) بنحوه أيضًا.","vol":"14","page":500},{"text":"٧٢٩٤ - حدثنا أبو زرعة عبد الرحمن بن عمرو الدمشقي (^١)، قال: حدثنا أبو مسهر (^٢)، ح\nوحدثنا أبو يحيى العسقلاني (^٣)، [ثنا] (^٤) عبيد بن الوليد بن أبي السائب (^٥)،\n⦗٥٠٢⦘ قالا: حدثنا إسماعيل بن عبد الله بن سماعة (^٦) ح،\nوحدثنا العبّاس بن محمد الدوري، قال: حدثنا أبو إسحاق الطالقاني (^٧)، عن ابن المبارك، كلاهما، عن الأوزاعي (^٨)، عن إسحاق بن\n⦗٥٠٣⦘ عبد الله بن أبي (^٩)، عن أنس بن مالك (^١٠)، قال: كان أبو طلحة حسن الرمي، وكان إذا رمى يشرف النبي ﷺ، فينظر إلى موضع نبله.\nقال أبو زرعة في حديثه: كان يقعد خلاف ترسه ينظر إلى مواقع نبله (^١١).\n_________\n(^١) هو: عبد الرحمن بن عمرو بن عبد الله النصري، أبو زرعة الدمشقي.\n(^٢) هو: عبد الأعلى بن مسهر الغساني، أبو مسهر الدمشقي.\n(^٣) هو: عيسى بن أحمد العسقلاني.\n(^٤) ساقط من (ك)، والمطبوع، وأثبتّه من إتحاف المهرة (١/ ٤٠١) ح (٣٠٨).\n(^٥) هو: عبيد ويقال عبد العزيز بن الوليد بن سليمان بن أبي السائب المخزومي.\nذكره ابن حبان في الثقات. =\n⦗٥٠٢⦘ = وقد روى عنه محمد بن عيسى بن الطباع، وهشام بن عمار وغيرهم.\nالجرح والتعديل (٦/ ٤)، الثقات لابن حبّان (٨/ ٤٢٩).\n(^٦) العدوي مولاهم أبو عبد الله الدمشقي.\nوثقه أحمد، والعجلي، والنسائي، وذكره ابن حبّان في الثقات، وقال أبو حاتم: \"كان من أجل أصحاب الأوزاعي وأقدمهم\"، ووثقه الذهبي، وابن حجر.\nمعرفة الثقات للعجلي (١/ ٢٢٦)، الجرح والتعديل (٢/ ١٨٠)، الثقات لابن حبّان (٨/ ٩٢)، تاريخ دمشق (٨/ ٤١٨ - ٤٢٢)، الكاشف (١/ ٧٤)، تقريب التهذيب (ص: ١٤١).\n(^٧) هو: إبراهيم بن إسحاق بن عيسى البناني مولاهم أبو إسحاق الطالقاني (ت ٢١٥ هـ وقيل قبلها).\nوالطالقاني: بفتح الطاء المهملة، وسكون اللام، بعدها القاف المفتوحة، في آخرها النون، نسبة إلى \"طالقان\" بلدة بين مرو الرُّوذ وبلخ، و\"طالقان\" ولاية أيضا عند قزوين، يقال للأولى: طالقان خراسان، والثانية: طالقان قزوين. انظر: الأنساب (٤/ ٢٩).\nقال ابن معين: \"ثقة\"، وفي موضع: \"لا بأس به\"، وقال يعقوب بن شيبة: \"ثقة ثبت، يقول بالإرجاء\"، وقال أبو حاتم: \"صدوق\"، وقد ذكره ابن حبّان في الثقات وقال: \"يخطئ ويخالف\"، وقال إبراهيم بن عبد الرحمن الدارمي: \"روى عن ابن المبارك أحاديث غرائب\"، قال الذهبي: \"ثبت مرجئ\"، وقال ابن حجر: \"صدوق يغرب\".\nالجرح والتعديل (٢/ ٨٦)، الثقات لابن حبّان (٨/ ٦٨)، تهذيب الكمال (٢/ ٤١)، الكاشف (١/ ٣٢)، تهذيب التهذيب (١/ ١٠٣ - ١٠٤)، تقريب التهذيب (صـ: ١٠٤).\n(^٨) هو: عبد الرحمن بن عمرو بن أبي عمرو يحمد الشامي، أبو عمرو الأوزاعي. (ت ١٥٧ هـ). =\n⦗٥٠٣⦘ = والأوزاعي: بفتح الألف، وسكون الواو، وفتح الزاي، في آخرها العين المهملة نسبة إلى قرية تلي باب دمشق، يقال لها: \"الأوزاع\" على الصحيح. انظر: الأنساب للسمعاني (١/ ٢٢٧).\nوكان من الأئمة الأعلام.\nوثقه ابن سعد، وابن معين، وأحمد، والعجلي، وغيرهم، وذكره ابن حبّان في الثقات وقال: \"كان من فقهاء الشام وقرائهم وزهادهم ومرابطيهم\".\nقال ابن حجر: \"ثقة جليل\".\nالطبقات الكبرى لابن سعد (٧/ ٤٨٨)، العلل ومعرفة الرجال لأحمد (٢/ ٣٤٧)، معرفة الثقات للعجلي (٢/ ٨٣)، تاريخ الدارمي (صـ: ٤٥)، الثقات لابن حبّان (٧/ ٦٢ - ٦٣)، تقريب التهذيب (صـ: ٥٩٣)، وانظر: الجرح والتعديل (١/ ١٨٤ - ٢١٩).\n(^٩) هو: إسحاق بن عبد الله بن أبي طلحة زيد الأنصاري، أبو يحيى المدني.\n(^١٠) أنس بن مالك ﵁ صحابي الحديث هو موضع الالتقاء مع مسلم.\n(^١١) انظر الحديث رقم (٧٢٩٣).","vol":"14","page":501},{"text":"٧٢٩٥ - حدثنا علّان بن المغيرة، قال: حدثنا نُعيم بن حماد، قال: حدثنا ابن المبارك، عن الأوزاعي بنحوه (^١).\n_________\n(^١) انظر الحديث رقم (٧٢٩٣).","vol":"14","page":503},{"text":"٧٢٩٦ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفّان بن مسلم، قال: حدثنا حمّاد بن سلمة (^١)، عن ثابت، عن أنس بن مالك قال: رأيت رسول الله ﷺ يوم أحد، وهو يَسْلُتُ (^٢) الدّم عن وجهه، وهو يقول: \"كيف يُفْلِحُ قومٌ شَجُّوا (^٣) نَبِيَّهُم وكسروا رَبَاعِيَّتَهُ، وهو يَدْعُوهُمْ إلى الله ﷿؟ \" فأنزل الله: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ (^٤) (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) أي: يمسح ويزيل. انظر: غريب الحديث للخطابي (٢/ ١١٥)، تفسير غريب ما في الصحيحين (ص: ٢٦٦).\n(^٣) من الشجّ وهو الشق. انظر: تفسير غريب ما في الصحيحين (ص: ٥١٩).\n(^٤) سورة آل عمران آية (١٢٨).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٤)، ٣/ ١٤١٧).","vol":"14","page":504},{"text":"٧٢٩٧ - حدثنا محمد بن حيّوية، قال: حدثنا سهل بن بكار (^١)، قال: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أَنس بن مالك، قال: كان النبي ﷺ ينفض الدم عن جبهته يوم أحدٍ ويقول: \"كيف يفلح قوم شَجُّوا نبيهم وكسروا رباعيته وهو يدعوهم إلى الله ﷿؟ \" فأنزل الله ﷿: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُون﴾ (^٣) (^٤).\n_________\n(^١) ابن بشر الدارمي، أبو بشر البصري.\n(^٢) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) سورة آل عمران آية (١٢٨).\n(^٤) انظر الحديث السابق رقم (٧٢٩٦).","vol":"14","page":504},{"text":"٧٢٩٨ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا حماد بن سلمة (^١) بمثله وزاد: \"وكذبوه\" (^٢).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٢٩٦).\nوليس في صحيح مسلم زيادة: \"وكذّبوه\" وإسناد أبي عوانة صحيح.","vol":"14","page":505},{"text":"٧٢٩٩ - حدثنا مهدي، قال: حدثنا علي بن إسحاق (^١)، قال: أخبرنا ابن المبارك، عن الأوزاعي، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك (^٢): قال: كان أبو طلحة يتترس مع النبي ﷺ بترسٍ واحدٍ، وكان أبو طلحة حسن الرمي، وكان إذا رمى يشرف نبي الله ﷺ فينظر إلى موقع نبله (^٣).\n_________\n(^١) السلمي مولاهم أبو الحسن المروزي الداركاني.\n(^٢) أنس بن مالك ﵁ هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٢٩٣).\nوقد أخرجه البخاري -أيضًا- بهذا اللفظ: (كتاب الجهاد والسير -باب المجنَّ ومن يتَّرِسُ بترس صاحبه- ح (٢٩٠٢)، (٦/ ١٠٩).","vol":"14","page":505},{"text":"٧٣٠٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: وحدثنا ابن أبي حازم (^١)، عن أبيه (^٢)، عن سهل بن سعد أَنّه سئل عن\n⦗٥٠٦⦘ جرح رسول الله ﷺ، فقال: أَما والله إنّي لأعرف من كان يغسل جرح النبي ﷺ، ومن كان يسْكب الماء، وبماذا دُوويَ به، كسرت البيضة على رأسه، وكسرت رباعيته وجرح وجهه، قالوا: هات يا أبا العبّاس! فحدثنا، قال: كانت فاطمة تغسله؛ وكان عليٌّ يسكب الماء بالمجنِّ (^٣)، فلمّا رأَت فاطمة أَنّ الماءَ لا يزيد الدم إلّا كثرة أخذت قطعة من حصير (^٤) فأحرقتها وألصقتها على جرحه، فاستمسك الدم (^٥).\n_________\n(^١) عبد العزيز بن أبي حازم هو موضع الالتقاء مع مسلم.\n(^٢) \"عن أبيه\" ساقط من المطبوع، ولم أجد هذا الطريق في إتحاف المهرة لابن حجر.\nانظر: إتحاف المهرة (٦/ ١٢٩ - ١٣٠) ح (٦٢٥١).\n(^٣) المجنّ: هو الترس لأنه يواري حامله أي: يستره والميم زائدة. النهاية (١/ ٣٠٨).\n(^٤) الحصير هو الذي يبسط في البيوت. انظر: النهاية (١/ ٣٩٥).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠١)، ٣/ ١٤١٦).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب لبس البيضة- ح (٢٩١١)، (٦/ ١١٣ - ١١٤ فتح).","vol":"14","page":505},{"text":"٧٣٠١ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا ابن أَبي عبّاد (^٢)، قال: حدثنا عبد العزيز بن أبي حازم (^٣) -بإسناده مثله- (^٤).\n_________\n(^١) وقع في إتحاف المهرة (٦/ ١٢٩) ح (٦٢٥١) يونس بن عبد الأعلى بدل الربيع بن سليمان.\nولم يُذكر ليونس -كما في ترجمته- رواية عن ابن أبي عباد، بخلاف الربيع بن سليمان.\n(^٢) هو: يعقوب بن إسحاق بن أبي عباد العبدي المكي البصري ثمّ القلزمي.\n(^٣) عبد العزيز بن أبي حازم هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٧٣٠٠).","vol":"14","page":506},{"text":"٧٣٠٢ - حدثنا أبو داود الحراني، قال: حدثنا النفيلي، قال: حدثنا\n⦗٥٠٧⦘ عبد العزيز بن أبي حازم (^١)، قال: أخبرني أبي أنّه سمع سهل بن سعد سئل عن جرح النبي ﷺ يوم أحد، فقال: جرح وجهه وكسرت رباعيته وهشمت البيضة على رأسه، فكانت فاطمة ابنته تغسل الدم وعلي يسكب الماء، فلمّا رأت أنّ الماء لا يزيد الدّم إلا كثرة أخذت قطعة حصير فأحرقته حتى إذا صار رمادًا ألصقته الجرح، استمسك الدم (^٢).\n_________\n(^١) عبد العزيز بن أبي حازم هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٣٠٠).\n* من فوائد الاستخراج: عبد العزيز بن أبي حازم يروي الحديث عن أبيه بصيغة \"أخبرني\" وعند مسلم بالعنعنة.","vol":"14","page":506},{"text":"٧٣٠٣ - حدثنا أبو الأَحوص إسماعيل بن إبراهيم، ومسدد (^١)، قالا: حدثنا أبو رجاء قتيبة بن سعيد (^٢)، قال: حدثنا يعقوب بن عبد الرحمن بن محمد بن عبد الله بن عبد القاري القرشي، عن أبي حازم أنهّ رأى سهل بن سعد، وهو يُسأل عن جرح رسول الله ﷺ فقال: أما والله إنّي لأعرف من كان يغسل جرح رسول الله ﷺ ومن كان يسكب الماء وبماذا دووي، قال: كانت فاطمة بنت رسول الله ﷺ تغسله، وعليٌّ يسكب الماء بالمجن، فلما رأت فاطمة أن الماء لا يزيد الدّم إلّا كثرة أخذت قطعةً من حصير فأحرقتها، وألصقتها، فاستمسك الدم، وكُسرت\n⦗٥٠٨⦘ رباعيته يومئذ وجُرح وجهه، وكُسرت البيضة (^٣).\n_________\n(^١) ابن قطن بن إبراهيم النيسابوري المزكي.\n(^٢) قتيبة بن سعيد هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٢)، ٣/ ١٤١٦).\nوأخرجه البخاري: (كتاب الجهاد والسير -باب المجن ومن يترس بتّرس صاحبه- ح (٢٩٠٣)، (٦/ ١١٠ فتح).\n* من فوائد الاستخراج:\n١ - ذكر كنية قتيبة بن سعيد.\n٢ - تتمة اسم يعقوب بن عبد الرحمن القاري.\n٣ - سياق متن رواية قتيبة بتمامه، وقد ذكر مسلم بعضه.","vol":"14","page":507},{"text":"٧٣٠٤ - حدثنا الصغاني، قال: أخبرنا ابن أبي مريم (^١)، قال: حدثنا أبو غسان محمد بن مطرف، قال: حدثني أبو حازم، عن سهل بن سعد، قال: هشمت البيضة على رأس رسول الله ﷺ يوم أحد، وكُسرت رباعيته وجُرح وجهه، قال: فكانت فاطمة بنت رسول الله -صلى الله عليه [وسلم]- (^٢) تغسل عنه الدم، وعلي بن أبي طالب يأتيها بالماء، فلمّا أصاب الجرح الماء كثر دمه فلم يرقأ (^٣) الدم حتى أخذت قطعة حصير فأحرقته حتى عاد رمادًا، ثمّ جعلته على الجرح فرقأ الدم (^٤).\n_________\n(^١) ابن أبي مريم هو موضع الالتقاء مع مسلم.\n(^٢) ساقط من: (ك).\n(^٣) أي: لم يسكن وينقطع. انظر: النهاية (٢/ ٢٤٨).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٣)، ٣/ ١٤١٦).\nوأخرجه البخاري -كما تقدم في الحديثين السابقين.\n* من فوائد الاستخراج: =\n⦗٥٠٩⦘ = ١ - الإتيان بمتن رواية محمد بن مطرف عن أبي حازم، والتي ذكر مسلم إسنادها وأحال على رواية عبد العزيز بن أبي حازم، عن أبيه.\n٢ - ذكر كنية محمد بن مطرّف.","vol":"14","page":508},{"text":"٧٣٠٥ - حدثنا يونس (^١)، قال: أخبرنا ابن وهب، قال: حدثني هشام ابن سعد، عن أبي حازم (^٢)، عن سهل بن سعد: أنّ فاطمة كانت يوم أُصيب وجه رسول الله ﷺ تحرق الحصير تداويه به تلصقه عليه (^٣).\nرواه مسلم (^٤) عن عمرو بن سوّاد، عن ابن وهب، عن عمرو بن الحارث، عن سعيد بن أبي هلال، عن أبي حازم.\n_________\n(^١) ابن عبد الأعلى.\n(^٢) أبو حازم هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٣٠٠) وما بعده.\n(^٤) في صحيحه (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٣)، ٣/ ١٤١٦).","vol":"14","page":509},{"text":"٧٣٠٦ - حدثنا الصغاني، قال: حدثنا إسماعيل بن الخليل، قال: أخبرنا علي بن مسهر، قال: حدثنا الأعمش (^١)، عن شقيق، عن عبد الله، قال: كأَني أنظر إلى النبي ﷺ حكى نبيًّا من الأنبياء ضربه قومه حتى أَدموا وجهه، فجعل يمسح الدم عن وجهه، ويقول: \"ربِّ اغفر لقومي فإنّهم لا يعلمون\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٥)، (٣/ ١٤١٧). =\n⦗٥١٠⦘ = وأخرجه البخاري: (كتاب أحاديث الأنبياء -باب- ح (٣٤٧٧)، (٦/ ٥٩٣ فتح).","vol":"14","page":509},{"text":"٧٣٠٧ - حدثنا أبو جعفر محمد بن الجنيد الدقّاق، قال: حدثنا إسحاق بن إسماعيل الطالقاني (^١)، قال: حدثنا أبو معاوية، عن الأعمش (^٢)، عن شقيق، عن عبد الله قال: لكأني أنظر إلى النبي -صلى الله عليه [وسلم]- (^٣) حكى نبيًّا من الأنبياء قد ضربه قومه بمثله (^٤).\n_________\n(^١) هو: إسحاق بن إسماعيل، أبو يعقوب الطالقاني- نزيل بغداد.\n(^٢) الأعمش هو موضع الالتقاء مع مسلم.\n(^٣) ساقط من: (ك).\n(^٤) انظر الحديث السابق رقم (٧٣٠٦).","vol":"14","page":510},{"text":"٧٣٠٨ - حدثنا علي بن حرب، قال: حدثنا محمد بن بشر (^١)، وأبو معاوية، قالا: حدثنا الأعمش، عن شقيق، عن عبد الله قال: كأني أنظر إلى رسول الله ﷺ يحكي نبيًّا ضربه قومه يمسح الدم عن وجهه ويقول: \"رب اغفر لقومي، فإنهم لا يعلمون\" (^٢).\n_________\n(^١) محمد بن بشر العبدي هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٣٠٦).\n* من فوائد الاستخراج: الإتيان بمتن رواية محمد بن بشر عن الأعمش، والتي ذكر مسلم إسنادها، وأحال على رواية وكيع عن الأعمش.","vol":"14","page":510},{"text":"<span data-type='title' id=toc-1045>بيان شدة غضب الله سبحانه على من يقتله رسول الله ﷺ في سبيل الله، والإباحة لمن يُخاطر بنفسه في حرب العدو عن الإمام، وبيان ثوابه، والدّليل من أنّه يكره للإمام إذا أمر رعيته بذلك ولم ينصفهم.</span>","vol":"14","page":511},{"text":"٧٣٠٩ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن همّام بن منبه، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله ﷺ فذكر أحاديث منها: وقال رسول الله ﷺ: \"اشتد غضب الله على قوم فعلوا برسول الله ﷺ، وهو حينئذ يشير إلى رباعيته\"، وقال: \"اشتد غضب الله على رجل يقتله رسول الله -صلى الله عليه [وسلم-] (^٢) في سبيل الله\" (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٢) ساقط من: (ك).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب اشتداد غضب الله على من قتله رسول الله ﷺ ح (١٠٦)، (٣/ ١٤١٧).\nوأخرجه البخاري: (كتاب المغازي -باب ما أصاب النبي ﷺ من الجرح يوم أحد- ح (٤٠٧٣)، (٧/ ٤٣٠ فتح).","vol":"14","page":511},{"text":"٧٣١٠ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفّان بن مسلم، قال: حدثنا حماد بن سلمة (^١)، قال: أخبرنا ثابت، عن أَنس بن\n⦗٥١٢⦘ مالك، أَنّ المشركين لمّا رهقوا (^٢) النبي ﷺ وهو في سبعة من الأنصار ورجلين من قريش، قال: \"من يَرُدُّهم عنّا، وهو رفيقي في الجنّة؟ \" فجاء رجلٌ من الأَنصار، فقاتل حتى قُتل، فلمّا رهقوه أيضًا، قال: \"من يردهم عنّا، وهو رفيقي في الجنّة؟ \" فتقدم رجلٌ من الأَنصار؛ فقاتل حتى قُتل، فلمْ يزل كذلك حتى قُتِل السبعة، قال: فقال رسول الله -صلى الله عليه [وسلم-] (^٣) لصاحبيه: \"ما أنصفنا (^٤) أصحابنا\" (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) أي: قَرُبوا منه. تفسير غريب ما في الصحيحين (صـ: ٢٦٥)، وانظر: غريب الحديث لأبي عبيد (٤/ ٣٧٠).\n(^٣) ساقط من: (ك).\n(^٤) قال النووي: \"الرواية المشهورة فيه ما أَنصفْنا بإسكان الفاء، وأصحابنا منصوب مفعول به، هكذا ضبطه جماهير العلماء من المتقدمين والمتأخرين، ومعناه: ما أنصفت قريشٌ الأنصارَ لكون القرشيَيْن لم يخرجا للقتال، بل خرجت الأنصار واحدًا بعد واحدٍ، وذكر القاضي وغيرُه أَنّ بعضهم رواه ما أنصفَنا بفتح الفاء، والمراد على هذا الذين فرّوا من القتال فإنّهم لم ينصفوا لفرارهم\"ا. هـ\nشرح صحيح مسلم للنووي (١٢/ ١٤٧ - ١٤٨).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة أحد- ح (١٠٠)، ٣/ ١٤١٥).","vol":"14","page":511},{"text":"٧٣١١ - حدثنا سعيد بن مسعود، قال: حدثنا عمرو بن عاصم قال: حدثنا حماد بن سلمة (^١)، عن ثابت وعلي بن زيد،\n⦗٥١٣⦘ عن أنس بن مالك، أنّ النبي -صلى الله عليه [وسلم-] (^٢) لما رهقه المشركون يوم أحد ومعه سبعة من الأَنصار ورجلان من قريش، قال رسول الله ﷺ: \"من يردُّهم عنّا وهو رفيقي في الجنة؟ \" فقام رجل من الأنصار، فقاتل حتى قتل، ثمّ قال مثلها؛ فقام آخر فقاتل حتى قُتل، ثُمّ قال مثلها؛ فقام آخر فقاتل حتى قُتل، فلمْ يزالوا كذلك حتى قُتل السبعة جميعًا، فقال رسول الله -صلى الله عليه [وسلم-] (^٣) لصاحبيه: \"ما أنصفنا أصحابنا\" (^٤).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) ساقط من: (ك).\n(^٣) ساقط من: (ك).\n(^٤) انظر الحديث السابق رقم (٧٣١٠).","vol":"14","page":512},{"text":"<span data-type='title' id=toc-1046>بيان الإباحة في الاستعانة بالنِّساء والعبيد للإمام في مغازيه.</span>","vol":"14","page":514},{"text":"٧٣١٢ - أخبرنا الصغاني، وأبو أميّة، وجعفر الصائغ، قالوا: حدثنا عفّان بن مسلم، قال: حدثنا حمّاد بن سلمة (^١)، عن ثابت، عن أنس بن مالك: أنّ أمّ سليم كانت مع أبي طلحة يومَ حُنَيْن، فإذا مع أمّ سليم خنجر (^٢)، فقال أبو طلحة (^٣): ما هذا معك يا أم سليم؟ قالت: اتخذته؛ إِنْ دنا مني أحد من الكفار أن أبعج (^٤) به بطنه، قال أبو طلحة: يا نبي الله! أَمَّا تسمع ما تقول أمُّ سليم؟ قالت كذا وكذا، فقالت: يا رسول الله! قتل من بعدنا من الطلقاء (^٥)؛\n⦗٥١٥⦘ انهزموا بك (^٦) يا رسول الله! قال: فقال رسول الله ﷺ: \"يا أمّ سليم! إنّ الله قد كفى وأَحسن\" (^٧).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٢) الخنجر بكسر الخاء وفتحها، نوع من السكاكين، وهي سكين كبيرة ذات حدين.\nانظر: مشارق الأنوار (١/ ٢٤١)، شرح صحيح مسلم للنووي (١٢/ ١٨٨).\n(^٣) وقع في صحيح مسلم أن القائل هو رسول الله ﷺ، وقد وافق المصنّفَ على أنّ أبا طلحة هو القائل: أبو داود في السنن (٣/ ١٦٢) ح (٢٧١٨)، والطيالسي في مسنده (صـ: ٢٧٦ - ٢٧٧) ح (٢٠٧٩)، وأحمد في مسنده (٣/ ١٠٨ - ١٠٩، ٢٨٦)، وابن حبّان في صحيحه (١١/ ١٦٩ - ١٧٠) ح (٤٨٣٨)، و(١٦/ ١٥٢ - ١٥٣) ح (٧١٨٥)، والطبراني في المعجم الكبير (٢٥/ ١١٩ - ١٢٠) ح (٧١١٠)، والبيهقي في السنن الكبرى (٦/ ٣٠٦ - ٣٠٧).\n(^٤) أي: أشق. النهاية (١/ ١٣٩).\n(^٥) الطُلقاء -بضم الطاء وفتح اللام- هم مسلمة الفتح؛ لأنّ النبي ﷺ خلّى عنهم يوم فتح مكة فلم يسترقَّهم، وكان في إسلامهم ضعف فاعتقدت أمُّ سليم -رضي الله =\n⦗٥١٥⦘ = عنها- أنّهم منافقون، وأنّهم استحقوا القتل بانهزامهم.\nانظر: مشارق الأنوار (١/ ٣١٩)، المجموع المغيث للأصفهاني (٢/ ٣٦٤)، شرح صحيح مسلم للنووي (١٢/ ١٨٨).\n(^٦) أي: انهزموا عنك بمعنى فرُّوا، والباء في \"بك\" بمعنى عن. المفهم للقرطبي (٣/ ٦٨٤)، وانظر: مغني اللبيب (١/ ١٠٤).\n(^٧) أخرجه مسلم: كتاب الجهاد والسير -باب غزوة النساء مع الرجال- ح (١٣٤)، (٣/ ١٤٤٢ - ١٤٤٣).","vol":"14","page":514},{"text":"٧٣١٣ - حدثنا عثمان بن خرّزاذ، وأَبو داود السجستاني، قالا: حدثنا عبد السلام بن مُطهّر (^١) ح،\nوحدثنا الصغاني، قال: حدثنا عبيد الله بن عمر (^٢)، قالا: حدثنا جعفر بن سليمان (^٣)، قال: حدثنا ثابت، عن أنس بن مالك قال: كان رسول الله ﷺ يغزو بأمّ سليم معه ونِسْوَةٍ من الأنصار؛ يسقين الماءَ\n⦗٥١٦⦘ ويداوين الجرحى (^٤).\n_________\n(^١) هو: عبد السلام بن مُطَهّر بن حسام الأزدي أبو ظفر، البصري.\nومُطَهّر بضم أوله، وفتح الطاء المهملة والهاء المشددة معًا وآخره راء.\nتوضيح المشتبه (٨/ ١٨٩).\n(^٢) ابن ميسرة القواريري.\n(^٣) جعفر بن سليمان هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير، باب غزوة النساء مع الرجال، ح (١٣٥)، (٣/ ١٤٤٣).","vol":"14","page":515},{"text":"٧٣١٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، ح.\nوحدثنا الصغاني، قال: حدثنا حجّاج بن منهال، قالا: حدثنا حماد بن سلمة (^٢)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك قال: جاءت هوازنُ يوم حنين بالنّساء والصبيان والإبل والغنم فجعلوهم صفوفًا يكثّرون بهم على رسول الله -صلى الله عليه [وسلم-] (^٣)، فالتقى المسلمون والمشركون فولى المسلمون مدبرين كما قال الله ﷿، فقال رسول الله ﷺ: \"يا عباد الله، أنا عبد الله ورسوله\"، ثمّ قال: \"يا معشر الأنصار: أنا عبد الله ورسوله\"، فهزم الله المشركين ولم يُضرب بالسيف (^٤) ولم يُطعن برمح، وقال رسول الله -صلى الله عليه [وسلم-] (^٥) يومئذٍ: \"من قتل كافرًا فله سلبه\"، فقتل أبو طلحة\n⦗٥١٧⦘ عشرين رجلًا وأخذ أسلابهم، قال: وقال المقداد (^٦): يا رسول الله! إِنِّي ضربتُ رجلًا على حبل العاتق وعليه درع -وذكر الحديث- قال: وجاءت أمُّ سليم ومعها خنجر، فقال: ما هذا يا أم سليم؟ قالت: أردت والله إنْ دنا مني أحد منهم أنْ أبعج به بطنه، قال: فأخبر أبو طلحة النبي ﷺ بذلك، قال: وجاءت أمّ سليم فقالت: قتّل من بعدنا الطلقاء، انهزموا بك يا رسول الله! فقال: \"يا أمّ سليم! إنّ الله كفى وأحسن\" (^٧).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٣) ساقط من: (ك).\n(^٤) كذا في (ك)، وفي مسلم (يضرب بسيف).\n(^٥) ساقط من: (ك).\n(^٦) كذا في: (ك) والصواب: \"أبو قتادة\" وليس المقداد، كما في مسند الطيالسي (صـ: ٢٧٦ - ٢٧٧) ح (٢٠٧٩)، ومصنف ابن أبي شيبة (١٤/ ٥٣٠ - ٥٣٢) ح (٨٨٤٥)، ومسند أحمد (٣/ ١٩٠)، وصحيح ابن حبّان (١١/ ١٦٥) ح (٤٨٣٨)، والسنن الكبرى للبيهقي (٦/ ٣٠٦)، والمختارة للضياء المقدسي (٤/ ٣٥٨ - ٣٥٩) ح (١٥٢١).\nوقد تقدم حديث أبي قتادة في ذلك، انظر الحديث رقم (٧٠٧٦).\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة النساء به. الرجال- ح (١٣٤)، (٣/ ١٤٤٣).\n* من فوائد الاستخراج: الإتيان بمتن رواية حماد بن سلمة، عن إسحاق بن عبد الله، والتي ذكر مسلم إسنادها، وأحال على رواية حماد بن سلمة، عن ثابت، والتي اقتصر فيها على آخر الحديث في قصة أم سليم.","vol":"14","page":516},{"text":"٧٣١٥ - حدثنا محمد بن الحسين أبو جعفر الحنيني (^١)، قال: حدثنا\n⦗٥١٨⦘ أبو معمر عبد الله بن عمرو (^٢)، قال: حدثنا عبد الوارث، قال: حدثنا عبد العزيز ابن صهيب، عن أنس قال: لما كان يوم أحد انهزم ناس من النّاس عن النبي -صلى الله عليه [وسلم] (٢) -، وأبو طلحة بين يدي نبي الله -صلى الله عليه [وسلم-] (^٣) مُجَوِّبٌ (^٤) عليه بجحفة، قال: وكان أبو طلحة رجلًا راميًا شديد النَزْع (^٥)، وكسر يومئذ قوسين أو ثلاثة (^٦)، قال: وكان الرجل يَمُرُّ معه الجعبة (^٧) من النّبْل فيُقال: انثرها لأبي طلحة، قال: فيشرف نبي الله ﷺ فينظر إلى القومَ، فيقولُ أبو طلحة: يا نبي الله بأبي أنت وأمي! لا تشرف يصيبك سهم من سهام القوم، نحري دون نحرك، قال: ولقد رأيت عائشةَ بنت أبي\n⦗٥١٩⦘ بكر وأمّ سليم وإنّهما لمشمرتان (^٨)، أرى خَدَم (^٩) سوقهما تنقلان القِرَبَ (^١٠) على متونهما، لمّ تفرغانه في أفواه القوم، ثمّ ترجعان؛ فتملآنها، ثمّ تجيئان؛ فتفرغانه في أفواه القوم، ولقد وقع السيف من يديْ أبي طلحة؛ إمّا مرتين وإمّا ثلاثًا من النّعاس (^١١).\n_________\n(^١) هو: محمد بن الحسين بن موسى بن أَبي الحنين، أبو جعفر الكوفي المعروف بالحنيني.\nوالحنيني بضم الحاء المهملة، وإسكان الياء المنقوطة باثنتين من تحتها بين النونين، هذه النسبة إلى الجد، وهو حنين أو أبو حنين. انظر: الأنساب للسمعاني (٢/ ٢٨٢).\n(^٢) عبد الله بن عمرو التميميّ أبو معمر المنقري هو موضع الالتقاء مع مسلم.\n(^٣) ساقط من: (ك).\n(^٤) بفتح الجيم وكسر الواو المشددة أي: ساتر له، قاطع بينه وبين العدو بجحفة، والجحفة ترس صغير.\nتفسير غريب ما في الصحيحين (ص: ٢٥٥)، وانظر فتح الباري (١٧/ ١٦٠).\n(^٥) أي: شديد الرمي. شرح صحيح مسلم للنووي (١٢/ ١٨٩).\n(^٦) في: (ك) (ثلاثًا).\n(^٧) الجَعبة: بفتح الجيم، هي خريطة النُّشَاب أي السهام، ويقال لها الكنانة.\nانظر: تفسير غريب ما في الصحيحين (صـ: ١٤٢، ٢٥٥، ٥٥٢)، شرح صحيح مسلم للنووي (١٢/ ١٨٩).\n(^٨) أي: رافعات ثيابهن. انظر: لسان العرب (٤/ ٤٢٨) مادة: شمر.\n(^٩) بفتح الخاء المعجمة، والدال المهملة- جمع خَدَمَة وهو الخلخال، ويجمع أيضًا خِدَام.\nانظر: غريب الحديث لأبي عبيد (٤/ ٣١)، تفسير غريب ما في الصحيحين (صـ: ٢٥٥)، شرح صحيح مسلم للنووي (١٢/ ١٨٩).\n(^١٠) جمع قِرْبة، وهي ما يحمل فيه الماء. انظر: لسان العرب (١/ ٦٦٨) مادة: قرب.\n(^١١) أخرجه مسلم: (كتاب الجهاد والسير -باب غزوة النساء مع الرجال- ح (١٣٦)، (٣/ ١٤٤٣ - ١٤٤٤).\nوأخرجه البخاري: (كتاب مناقب الأنصار -باب مناقب أبي طلحة ﵁ ح (٣٨١١)، (٧/ ١٦٠ فتح). وليس في صحيح البخاري قوله: \"من النّعاس\".","vol":"14","page":517},{"text":"٧٣١٦ - حدثنا أبو داود السجزي، قال: حدثنا محمد بن العلاء (^١)، قال: حدثنا أبو أسامة، قال: حدثنا بريد (^٢)، عن أبي بردة، عن أبي موسى، قال: قدمنا فوافقنا رسول الله ﷺ حين افتتح خيبر، فأسهم لنا -أو قال: فأعطانا منها- وما قسم لأحدٍ غاب عن فتح خيبر منها شيئًا إلّا من شهد معه إلّا أصحاب سفينتنا: جعفر بن أبي أبي طالب وأصحابه،\n⦗٥٢٠⦘ أسهم لمن معه (^٣).\n_________\n(^١) محمد بن العلاء الهمداني هو موضع الالتقاء مع مسلم.\n(^٢) وقع في المطبوع (يزيد) بالياء، وهو خطأ.\n(^٣) أخرجه مسلم: (كتاب فضائل الصحابة -باب من فضائل جعفر بن أبي طالب وأسماء بنت عميس وأهل سفينتهم ﵁ ح (١٦٩)، (٤/ ١٩٤٦)، وأخرجه البخاري: (كتاب فرض الخمس -باب ومن الدليل على أنّ الخمس لنوائب المسلمين … - ح (٣١٣٦)، (٦/ ٢٧٣ فتح). مطولًا.","vol":"14","page":519},{"text":"٧٣١٧ - حدثنا إسحاق بن سيّار، قال: حدثنا حمزة بن سعيد المروزي (^١)، قال: حدثنا حفص بن غياث (^٢)، عن بريد بن عبد الله بن أبي برده (^٣)، عن أبيه، عن جده أبي موسى قال: قدمنا على رسول الله ﷺ بعد خيبر بثلاث فأسهم لنا ولم يسهم لأحدٍ لم يشهد غيرنا (^٤).\n_________\n(^١) أبو سعيد نزيل طرسوس.\nوالمروزي: بفتح الميم والواو، بينهما الراء الساكنة، وفي آخرها الزاي؛ هذه النسبة إلى مرو الشاهجان. وهي أشهر مدن خراسان وقصبتها، والنسبة إليها مروزي على غير قياس. انظر: الأنساب للسمعاني (٥/ ٢٦٥)، معجم البلدان (٥/ ١٣٢).\nقال ابن وضاح: \"كان حافظًا ضابطًا\"، وذكره ابن حبّان في الثقات، وقال ابن حجر: \"صدوق\" الثقات لابن حبّان (٨/ ٢٠٩)، تهذيب التهذيب (٣/ ٣٠)، تقريب التهذيب (صـ: ٢٧١) وفيه: \"حمزة بن سعد\".\n(^٢) ابن طلق النخعي، أبو عمر الكوفي.\n(^٣) بريد بن عبد الله هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث السابق رقم (٧٣١٦).\nوقد أخرجه البخاري -أيضًا- (كتاب المغازي -باب غزوة خيبر- (٤٢٣٣)، (٧/ ٥٥٧ فتح).","vol":"14","page":520},{"text":"٧٣١٨ - حدثنا سعيد بن مسعود المروزي، قال: أخبرنا النضر بن شميل، قال: أخبرنا هشام بن حسّان (^١)، عن حفصة، عن أمّ عطية، أنّها قالت: غزوت مع رسول الله -صلى الله عليه [وسلم] (^٢) - سبْعَ غزوات؛ فكنتُ أَصنع لهم الطعام، وأَقوم على المرضى، وأُداوي الجرحى (^٣).\n_________\n(^١) هشام بن حسّان هو موضع الالتقاء مع مسلم.\n(^٢) ساقط من: (ك).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم، والنهي عن قتل صبيان أهل الحرب- ح (١٤٢)، ٣/ ١٤٤٧).","vol":"14","page":521},{"text":"٧٣١٩ - حدثنا أبو البختري (^١)، قال: حدثنا أبو أسامة، قال: حدثنا هشام بن حسّان (^٢) بإسناده مثله، وزاد: وأخلفهم في رحالهم (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن شاكر، أبو البختري العنبري البغدادي.\n(^٢) هشام بن حسان هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق برقم (٧٣١٨).","vol":"14","page":521},{"text":"٧٣٢٠ - حدثنا يزيد بن سنان (^١)، قال: حدثنا وهب بن جرير (^٢) قال: حدثنا أبي، قال سمعت قيسًا يحدّث عن يزيد بن هرمز، قال: كتب\n⦗٥٢٢⦘ نجدةُ بن عامر (^٣) إلى ابن عبّاس أنْ اكتب إليّ: مَنْ ذوي القربى الذين ذكر الله ﷿ وفرض لهم مما أفاء الله على رسوله؟ ومتى ينقضي يُتم اليتيم؟ وهل كان النبي ﷺ يقتل من أولاد المشركين أحدًا؟ وهل كان للمرأةِ أو العبد إذا حضر البأس (^٤) من سهم معلوم؟ فقال ابن عبّاس: والله! لولا أنْ أردّه عن شيء يقع فيه ما كتبت إليه، ولا نُعْمة عين (^٥)! فكتب إليه وأنا شاهد: \"أنها ذوو القربى فكنّا نرى أنّ قرابة رسول الله ﷺ هم، فأبى ذلك علينا قومنا، وأمّا اليتيم: وإذا بلغ الحلم وأونس منه الرشد (^٦) دفع إليه ماله وقد انقضى يتمه، وأمّا أولاد المشركين: فإنّ رسول الله ﷺ كان لا يقتل منهم أحدًا، فأنت لا تقتل منهم أحدًا إلّا أنْ تكون تعلم منهم ما علم الخضر من الغلام حين قتله، وأمّا المرأة والعبد فإنّه لم يكن لهما إذا حضرا البأس سهم معلومٌ إلّا أنْ يُحذيا (^٧)\n⦗٥٢٣⦘ من غنائم القوم (^٨).\n_________\n(^١) ابن يزيد القزاز، أبو خالد البصري.\n(^٢) وهب بن جرير بن حازم هو موضع الالتقاء مع مسلم.\n(^٣) هو نجدة بن عامر بن عمير اليمامي الحروري من رؤوس الخوارج، وإليه تنسب فرقة النجدات من الخوارج. انظر: ذكر مذاهب الفرق الثنتين وسبعين لليافعي (صـ: ٤٢)، لسان الميزان (٦/ ١٤٨).\n(^٤) البأس -بالباء الموحدة-: الشدة، والمراد هنا الحرب. شرح صحيح مسلم (١٢/ ١٩٤).\n(^٥) (ولا نُعمة عين) -بضم النون وفتحها-: أي ولا قرة عين، فلا تُسَرُّ عينه بالإجابة إلى طلبه. انظر: النهاية (٥/ ٨٤)، شرح صحيح مسلم (١٢/ ١٩٣ - ١٩٤).\n(^٦) في هامش (ك): \"رشده\"، وفي صحيح مسلم \"رشدٌ\".\n(^٧) أي: يُعطيا. النهاية (١/ ٣٥٨).\n(^٨) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم، والنهي عن قتل صبيان أهل الحرب- ح (١٤٠)، ٣/ ١٤٤٦).","vol":"14","page":521},{"text":"٧٣٢١ - حدثنا الحارث بن أَبي أُسامة، قال: حدثنا عبد الوهاب بن عطاء، قال: حدثنا جرير بن حازم (^١) ح،\nوحدثنا سليمان بن سيف الحرّاني، قال: حدثنا أبو النعمان، قال: حدثنا جرير ح،\nوحدثنا محمد بن حيّوية، قال: حدثنا الحجاج (^٢)، قال: حدثنا جرير بن حازم -وهذا لفظ سليمان- قال: حدثني قيس بن سعد، عن يزيد بن هرمز، قال: كتب نجدةُ بن عامر إلى ابن عباس يسأله عن أشياء، فشَهِدْتُ ابنَ عبّاسٍ حين قرأ كتابه وحين كتب الجواب، فكتب إليه: إِنّك سألتني عن سهم ذي القربى الذين ذكرهم من هم؟ وإنّا كنّا نرى أنّ قرابة رسول الله ﷺ هم، فأبى ذلك علينا قومنا، وسأَلتَ عن اليتيم متى ينقضي يتمه؟ وإنّه إذا بلغ النِّكاح وأونس منه رشدٌ دُفع إليه ماله؛ فقد انقضى يتمه، وسأَلتَ: هل كان رسول الله ﷺ يقتلُ من صبيان المشركين أحدا؟ وأنّ رسول الله-\n⦗٥٢٤⦘ صلى الله عليه [وسلم-] (^٣) لم يكن يقتلُ منهم أحدًا، وأنت لا تقتلْ منهم أحدًا إلّا أنْ تكون تعلم منه ما علم الخضر من الغلامِ حين قتله، وسألتَ عن المرأة والعبد هل كان لهما سهم معلومٌ إذا حضروا البأس؟ وإنّهم لم يكن لهم [سهم] (^٤) معلوم إلّا أنْ يحذيا من غنائم القوم (^٥).\n_________\n(^١) جرير بن حازم هو موضع الالتقاء مع مسلم.\n(^٢) ابن المنهال الأنماطي أبو محمد السلمي -كما في إتحاف المهرة (٨/ ١٤٠) -.\n(^٣) ساقط من: (ك).\n(^٤) ساقط من (ك)، وأثبته من صحيح مسلم.\n(^٥) انظر الحديث السابق رقم (٧٣٢٠).","vol":"14","page":523},{"text":"٧٣٢٢ - حدثنا الدّوري عبّاس، قال: حدثنا الحسن بن الربيع (^١)، قال: حدثنا ابن المبارك، قال: حدثني جرير بن حازم (^٢) عن قيس بن سعد، عن يزيد بن هرمز، عن ابن عبّاس بنحوه (^٣).\n_________\n(^١) ابن سليمان البجلي، أبو علي الكوفي.\n(^٢) جرير بن حازم هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٣٢٠).","vol":"14","page":524},{"text":"٧٣٢٣ - حدثنا أحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة (^١)، عن إسماعيل بن أُمية، عن سعيد بن أبي سعيد، عن يزيد بن هرمز، قال: كتب نجدة إلى ابن عبّاس يسأله عن سهم ذي القربى، من هم؟ وعن المرأة والعبد يحضران الفتح؛ هل لهما من المغنم شيء؟ وعن قتل الولدان، وعن اليتيم؛ متى ينقضي يتمه؟ فقال: والله لولا أَنْ يقع في\n⦗٥٢٥⦘ أُحموقة (^٢) ما أجبته، اكتب يا يزيد! إنّا زعمنا أَنّا نحن ذوو القربى؛ فأبى ذلك علينا قومنا، وأما المرأة والعبد يحضران المغنَم؛ فليس لهما من المغنم شيءٌ إلّا أنْ يحذيا، وأمّا اليتيم فإذا أُونس منه رشدٌ فقد انقضى يتمه، وأمّا الصبيان فإنّ رسول الله ﷺ لم يقتلهم، فلا تقتلهم إلّا أنْ تعلم منهم ما علم صاحب موسى من الغلام (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) (أحموقة) بضم الهمزة والميم، يعني فعلًا من أفعال الحمقى ويرى رأيًا كرأيهم.\nشرح صحيح مسلم للنووي (١٢/ ١٩٣).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم والنهي عن قتل صبيان أهل الحرب- ح (١٣٩)، (٣/ ١٤٤٥)، وفيه تقديم وتأخير.\n*من فوائد الاستخراج:\n١ - تعيين سفيان، وأنّه ابن عيينة.\n٢ - أن يزيد بن هرمز هو الذي كتب كتاب ابن عباس.","vol":"14","page":524},{"text":"٧٣٢٤ - حدثنا أبو المثنى، قال: حدثنا القعنبي (^١)، قال: حدثنا سليمان بن بلال، عن جعفر بن محمد ح،\nوحدثنا السلمي، قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال (^٢)، عن جعفر بن محمد ح،\n⦗٥٢٦⦘ وحدثنا ابن أبي مسرة، قال: حدثنا القعنبي، قال: حدثنا سليمان بن بلال، عن جعفر بن محمد، عن أبيه، عن يزيد بن هرمز، أنّ نجدة كتب إلى ابن عبّاس -فذكرَ مثله- إلّا أنّه قال: وعن قتل الولدان، وقال: وأمّا الصبيان؛ فإنّ رسول الله ﷺ لم يقتلهم، فلا تقتلهم إلّا أنْ تعلم منهم ما علم صاحب موسى من الغلام الذي قتله (^٣).\n_________\n(^١) عبد الله بن مسلمة القعنبي هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الأول والثالث.\n(^٢) سليمان بن بلال هو موضع الالتقاء مع مسلم في إسناد أبي عوانة الثاني.\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم، والنهي عن قتل صبيان أهل الحرب- ح (١٣٧)، (٣/ ١٤٤٤ - ١٤٤٥).","vol":"14","page":525},{"text":"٧٣٢٥ - حدثنا ابن أبي مسرّة، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا إسماعيل بن أُميّة، عن سعيد بن أبي سعيد المقبري، عن يزيد بن هرمز قال: كتب نجدة إلى ابن عبّاس فذكر مثله (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٣٢٣).","vol":"14","page":526},{"text":"٧٣٢٦ - حدثنا أبو أمية، قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق الفزاري، عن زائدة (^١) -قال معاوية: وقد سمعته من زائدة-، عن الأعمش، عن المختار بن صيفي، عن يزيد بن هرمز قال: كتب نجدة إلى ابن عبّاس يسأله عن اليتيم: متى ينقطع عنه اسم اليتم؟ وعن قتل الوِلْدان، وعن المملوك: أله من الفيء شيء؟ وعن النّساء: هل كنّ يخرجن مع رسول الله ﷺ؟ وهل لهنّ نصيبٌ من الفيء؟ وعن الخمس:\n⦗٥٢٧⦘ لمن هو؟ قال ابن عبّاس: لولا أَنْ يأتي أُحْموقة ما كتبت إليه ثمّ كتب إليه: أما اليتيم: فإذا احتلم وأُونس منه رشده فقد انقطع عنه اليتم، وأمّا الوِلْدان: فإنْ كنت تعلم ما علم الخضر وإلّا فلا تقتلهم، وأمّا المملوك فقد كان يُحذا، وأمّا النساءُ: فقد كنَّ يداوين الجرحى ويسقين الماء، وأمّا الخُمس: فنزعمُ أنّه لنا ويزعم قومنا أنّه ليس لنا (^٢).\n_________\n(^١) زائدة بن قدامة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم، والنهي عن قتل صبيان أهل الحرب- ح (١٤١)، ٣/ ١٤٤٦ - ١٤٤٧).\nوساق طَرَفَه ثم قال: \"فذكر بعض الحديث ولم يتم القصة، كإتمام من ذكرنا حديثهم\".","vol":"14","page":526},{"text":"٧٣٢٧ - حدثنا أبو خراسان (^١)، والصغاني، قالا: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق الفزاري، عن زائدة (^٢)، عن الأعمش، عن المختار بن صيفي، عن يزيد بن هرمز -ثمّ ذكر إلى آخره مثله- (^٣).\n_________\n(^١) هو: محمد بن أحمد بن السكن أبو بكر القطيعي ويعرف بأبي خراسان. (ت ٢٦٨ هـ).\nوثقه الخطيب. انظر: تاريخ بغداد (١/ ٣٠٥)، المقتنى في سرد الكنى (١/ ٢١٤).\n(^٢) زائدة بن قدامة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث السابق رقم (٧٣٢٦).","vol":"14","page":527},{"text":"٧٣٢٨ - حدثنا أبو داود السجزي، قال: حدثنا أبو صالح محبوب بن موسى (^١)، قال: حدثنا أبو إسحاق الفزاري، عن زائدة (^٢)، عن الأعمش،\n⦗٥٢٨⦘ عن مختار بن صيفي بإسناده نحوه (^٣).\n_________\n(^١) الأنطاكي الفراء.\n(^٢) زائدة هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٣٢٦).","vol":"14","page":527},{"text":"٧٣٢٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا أنس بن عياض، عن جعفر بن محمد (^١)، عن أبيه، عن يزيد بن هرمز أنّ نجدة كتب إلى ابن عبّاس يسأله عن خمس خلال، فقال ابن عبّاس: إنّ النّاس يقولون إنّ ابن عبّاس يكاتب الحرورية، ولولا أَنّي أخاف أن أكتم علمًا لم أكتب إليه، فكتب إليه نجدة: أَمّا بعد فأخبرني: هل كان رسول الله ﷺ يغزو بالنِّساء؟ وهل كان يضرب لهنّ بسهم؟ وهل كان يقتل الصبيان؟ وأخبرني: متى ينقضي يتم اليتيم؟ وعن الخُمس: لمن هو؟ فكتب إليه ابن عباس: كتبت تسألني: هل كان رسول الله ﷺ يغزو بالنساء؟، فقد كان يغزو بهنّ فيداوين الجرحى ويُحْذَيْنَ من الغنيمة، وأمّا سهم فلم يضرب لهنّ بسهم، وإن رسول الله ﷺ لم يكن يقتل الصبيان، فلا تقتلْ الصبيانَ إلّا أن تكون تعلم ما علم الخضر من الصبي الذي قتله، فتُمَيّز الكافر من المؤمن، فتقتل الكافر وتدع المؤمن، كتبت تسألني: متى ينقضي يتم اليتيم؟ ولعمري! إنّ الرجل لتنبت لحيته وإنّه لضعيف الأخذ لنفسه ضعيفُ الإعطاء، فإذا أخذ لنفسه منْ صالح ما يأخذ النّاسُ فقد انقطع عنه [اليُتْم] (^٢)، كتبت\n⦗٥٢٩⦘ تسألني عن الخُمس لمن هو؟ وإنّا كنّا نقول: هو لنا فأبى ذلك علينا قومنا (^٣).\n_________\n(^١) جعفر بن محمد هو موضع الالتقاء مع مسلم.\n(^٢) من: (م).\n(^٣) أخرجه مسلم: (كتاب الجهاد والسير -باب النساء الغازيات يرضخ لهن ولا يسهم، والنهي عن قتل صبيان أهل الحرب- ح (١٣٨)، ٣/ ١٤٤٥).","vol":"14","page":528},{"text":"٧٣٣٠ - أخبرنا يونس (^١)، قال: أخبرنا ابن وهب، قال (^٢): عن أنس ابن عياض بمثله (^٣).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) \"قال\" ليست في (م).\n(^٣) انظر الحديث السابق رقم (٧٣٢٩).","vol":"14","page":529},{"text":"٧٣٣١ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي، قال: أخبرنا حاتم بن إسماعيل (^١)، عن جعفر بن محمد، عن أبيه، عن يزيد بن هرمز أنّ نجدة كتب إلى ابن عباس يسأله عن خلال فقال ابن عبّاس: إنّ ناسًا يقولون: إنّ ابن عباس يكاتب الحرورية -وذكر الحديث-، وكتب (^٢) يسأل عن الخُمس، وإنّا نقول هو لنا، فأبى ذلك علينا قومنا فصبرنا عليه (^٣).\n_________\n(^١) حاتم بن إسماعيل هو موضع الالتقاء مع مسلم.\n(^٢) في (م): (وكتب إليه).\n(^٣) انظر الحديث رقم (٧٣٢٩)، وليس في صحيح مسلم: \"فصبرنا عليه\"، وهو في مسند الشافعي (٢/ ١٢٢ - ١٢٣) ح (٤٠٥) -ترتيب السندي- قال: أخبرنا حاتم بن إسماعيل به، وفيه: \"فصبرنا عليه\"، وإسناده صحيح.","vol":"14","page":529},{"text":"٧٣٣٢ - أخبرنا يونس [بن عبد الأعلى] (^١) قال: أخبرنا ابن وهب، قال: حدثني يونس بن يزيد وغيره أنّ ابن شهاب أخبرهم، عن يزيد بن هرمز (^٢)، عن ابن عباس، بنحو ذلك (^٣).\n[رواه عثمان بن عمر، عن يونس (^٤)، عن الزهريّ، عن يزيد بن هرمز، عن ابن عبّاس: قسم فينا رسول الله ﷺ ذي القربي -وذكر الحديث (^٥)] (^٦).\n_________\n(^١) من: (م).\n(^٢) يزيد بن هرمز هو موضع الالتقاء مع مسلم.\n(^٣) انظر الحديث رقم (٧٣٢٠) وما بعده.\n(^٤) ابن يزيد الأيلي.\n(^٥) إسناده معلق، وقد وصله النسائي في سننه (٧/ ١١٧) قال: أخبرنا هارون بن عبد الله الحمال قال: حدثنا عثمان بن عمر به.\nوأحمد في مسنده (١/ ٣٢٠)، قال: حدثنا عثمان بن عمر به.\nوأبو يعلى في مسنده (٥/ ١٢٣ - ١٢٤) ح (٢٧٣٩) قال: حدثنا زهير، حدثنا عثمان بن عمر به، وانظر الحديث رقم (٧٣٢٠) وما بعده.\n(^٦) من: (م).","vol":"14","page":530},{"text":"٧٣٣٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا ليث، عن عقيل، عن ابن شهاب، أنّ يزيد بن هرمز (^٢) حدّثه أنّ\n⦗٥٣١⦘ نجدة صاحب اليمامة كتب إلى ابن عبّاس يسأله عن سهم ذي القربى، فكتب إليه ابن عبّاس إِنّه لنا، وقد كان عمر بن الخطاب دعانا ليُنكح فيه أَبناءنا ويكرم منه غائبنا، فأبينا إلّا أن (^٣) يسهم لنا -وذكر الحديث (^٤).\n_________\n(^١) ابن محمد المصيصي أبو محمد الأعور.\n(^٢) يزيد بن هرمز هو موضع الالتقاء مع مسلم.\n(^٣) في (م) (أنْ لا يسهم).\n(^٤) انظر الحديث رقم (٧٣٢٠) وما بعده.\nوليس في صحيح مسلم ذكر ما دعاهم إليه عمر بن الخطاب ﵁، وقد أخرج الحديث بذكر ذلك: النسائي (٧/ ١١٧ - ١١٨)، وأحمد (١/ ٣٢٠)، وأبو يعلى (٥/ ١٢٣ - ١٢٤) ح (٢٧٣٩) كلهم من طريق عثمان بن عمر العبدي، عن يونس بن يزيد، عن الزهريّ به، وإسناده صحيح.","vol":"14","page":530},{"text":"٧٣٣٤ - حدثنا ابن أخت غزال (^١)، قال: حدثنا سعيد بن داود (^٢)، قال: حدثنا مالك بن أنس، أنّ ابن شهاب حدّثه أنّ ابن هرمز (^٣) حدّثه أنّ نجدةَ صاحب اليمامة كتبَ إلى ابن عبّاس.\n[ح و] (^٤) حدثنا ابن أبي داود البرُلُّسي (^٥)، قال: حدثنا عبد الله بن\n⦗٥٣٢⦘ محمد (^٦)، قال: حدثنا جويرية (^٧)، عن مالك، عن الزهريّ، أنّ يزيد بن هرمز (^٨) حدثه أنّ نجدة وذكر الحديث بطوله (^٩).\n_________\n(^١) هو: محمد بن علي بن داود، أبو بكر البغدادي.\n(^٢) ابن سعيد بن أبي زنبر الزّنْبَري، أبو عثمان المدني.\n(^٣) يزيد بن هرمز هو موضع الالتقاء مع مسلم.\n(^٤) من (م).\n(^٥) هو: إبراهيم بن أبي داود سليمان بن داود الأسدي، أبو إسحاق البُرلُّسي.\nالبرلسي: بضم الباء المنقوطة بواحدة والراء واللام المشددة ثلاثتها مضمومة وفي آخرها السين، كذا ضبطها السمعاني، وتبعه ابن الأثير. =\n⦗٥٣٢⦘ = وضبطها ابن نقطة، وياقوت الحموي بفتح الباء الموحدة والراء وضم اللام وتشديدها، وهذه النسة إلى البرلس، وهي بليدة على شاطئ نيل مصر قرب البحر من جهة الإسكندرية.\nانظر: الأنساب (١/ ٣٢٨)، معجم البلدان (١/ ٤٧٨)، تكملة الإكمال لابن نقطة (١/ ٥٠٢)، اللباب (١/ ١٤٢).\n(^٦) ابن أسماء الضبعي.\n(^٧) ابن أسماء بن عبيد الضبعي.\n(^٨) يزيد بن هرمز هو موضع الالتقاء مع مسلم.\n(^٩) انظر الحديث رقم (٧٣٢٠) وما بعده.","vol":"14","page":531},{"text":"٧٣٣٥ - حدثنا إسماعيل القاضي، قال: حدثنا علي بن عبد الله، قال: حدثنا أنس بن عياض، قال: حدثني عبيد الله بن عمر (^١)، عن ابن شهاب أنّ يزيد بن هرمز (^٢) حدثه [أن] (^٣) نجدة صاحب اليمامة كتب إلى ابن عباس يسأله عن سهم ذي القربى، فكتب إليه ابن عبّاس أنّه كان لنا، وقد كان عمر بن الخطاب دعانا أن يُنكح إماءنا (^٤) ويقضي\n⦗٥٣٣⦘ منه عن الغارمين منّا، فأبَيْنا إلّا أنْ يسلّمه إلينا كلّه، ورأينا أنّه لنا فأبى ذلك عمر (^٥).\n_________\n(^١) ابن حفص العمري، أبو عثمان المدني.\n(^٢) يزيد بن هرمز هو موضع الالتقاء مع مسلم.\n(^٣) في (ك): (عن) وما أثبته من: (م).\n(^٤) في (م): (أن ننكح أبناءنا).\n(^٥) انظر الحديث رقم (٧٣٢٠) و(٧٣٣٣).","vol":"14","page":532},{"text":"٧٣٣٦ - حدثنا سليمان بن سيف، قال: حدثنا عبد العزيز بن يحيى، قال: حدثني محمد بن سلمة، عن محمد بن بن إسحاق (^١)، عن يزيد بن هرمز (^٢)، وعن محمد بن علي بن حسين (^٣)، عن يزيد بن هرمز، قال: كتب نجدة إلى ابن عبّاس ح،\nوحدثنا أبو داود السجزي، قال: حدثنا محمد بن يحيى (^٤)، قال: حدثنا أحمد بن خالد (^٥)، قال: حدثنا ابن إسحاق، عن أبي جعفر (^٦)، والزهري، عن يزيد بن هرمز: كتب نجدة الحروري إلى ابن عبّاس يسأله عن النّساء، هل كنّ يشهدن الحرب مع رسول الله ﷺ؟ وهل كان يضرب لهنّ بسهم؟ فأنا كتبت كتاب ابن عبّاس إلى نجدة: قد كنّ يحضرن مع\n⦗٥٣٤⦘ رسول الله ﷺ، فأَمّا أَنْ يضرب لهنّ بسهم فلا، وقد كان يرضخ لهنّ (^٧).\n_________\n(^١) ابن يسار المطلبي.\n(^٢) يزيد بن هرمز هو موضع الالتقاء مع مسلم، في رواية ابن إسحاق عنه مباشرة.\n(^٣) محمد بن علي بن حسين أبو جعفر الباقر هو موضع الالتقاء مع مسلم، في رواية ابن إسحاق عنه، عن يزيد بن هرمز.\n(^٤) الذهلي.\n(^٥) ابن موسى الوهبي الكندي، أبو سعيد الحمصي.\n(^٦) أبو جعفر محمد بن علي هو موضع الالتقاء مع مسلم.\n(^٧) انظر الحديث رقم (٧٣٢٠).\n* من فوائد الاستخراج: أنّ يزيد بن هرمز هو الذي كتب كتاب ابن عباس.","vol":"14","page":533},{"text":"٧٣٣٧ - ز- حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا بشر بن المفضل (^١)، عن محمد بن بن زيد (^٢)، قال: حدثني عمير مولى آبي اللحم (^٣)، قال: شهدت خيبر مع سادتي وكلّموا فيّ رسول الله ﷺ، فأمرنى فقُلدت سيفًا فإذا أنا أجرّه، فأُخبر\n⦗٥٣٥⦘ أَنّي مملوكٌ فأمر لي بشيء من خُرثي (^٤) المتاع (^٥).\n_________\n(^١) ابن لاحق الرَّقاشي مولاهم أبو إسماعيل البصري (ت ١٨٦ هـ وقيل ١٨٧ هـ).\nوثقه ابن سعد، وأبو زرعة، وأبو حاتم، والنّسائي، وذكره ابن حبان في الثقات، قال الذهبي: \"كان حجة\"، وقال ابن حجر: \"ثقة ثبت عابد\".\nالطبقات الكبرى لابن سعد (٧/ ٢٩٠)، الجرح والتعديل (٢/ ٣٦٦)، الثقات لابن حبّان (٦/ ٩٧)، تهذيب الكمال (٤/ ١٥٠)، الكاشف (١/ ١٠٤)، تقريب التهذيب (صـ: ١٧١).\n(^٢) ابن المهاجر بن قنفذ القرشيّ التيمي المدني.\nوثقه ابن معين، وأحمد، والعجلي، وأبو زرعة، وذكره ابن حبّان في الثقات، ووثقه الذهبي، وابن حجر.\nالعلل ومعرفة الرجال لأحمد (٢/ ٤٩٣)، معرفة الثقات للعجلي (٢/ ٢٣٨)، تاريخ الدارمي (صـ: ١٩٧)، الجرح والتعديل (٧/ ٢٥٦)، الثقات لابن حبان (٥/ ٣٦٤)، الكاشف (٣/ ٣٩)، تقريب التهذيب (صـ: ٨٤٦).\n(^٣) هو: عمير مولى آبي اللَّحْم الغفاري، واسم آبي اللحم عبد الله بن عبد بن مالك، وإنّما سمي آبي اللحم، لأنّه كان يمتنع عن أكل اللحم، له صحبة. المعجم الكبير للطبراني (١٧/ ٦٥)، وانظر: الإصابة (٣/ ٣٨).\n(^٤) خُرْثيّ بضم المعجمة، وسكون الراء، وكسر المثلثة وتشديد الياء- أثاث البيت، أو أردأ المتاع والغنائم. انظر: القاموس المحيط (١/ ١٧٢)، عون المعبود (٧/ ٢٨٦).\n(^٥) إسناده صحيح.\nوقد أخرجه أبو داود (٣/ ١٧١) ح (٢٧٣٠)، والترمذي (٤/ ١٠٧ - ١٠٨) ح (١٥٥٧)، وابن ماجه (٢/ ٩٥٢) ح (٢٨٥٥)، والطيالسي (صـ: ١٦٩) ح (١٢١٥)، وعبد الرزاق (٥/ ٢٢٨) ح (٩٤٥٤)، وابن أبي شيبة (١٢/ ٤٠٦) ح (١٥٠٥٣)، وأحمد (٥/ ٢٢٣)، والدارمي (٢/ ٢٩٨) ح (٢٤٧٥)، وابن الجارود (٣/ ٣٤١) ح (١٠٨٧) - غوث المكدود-، وابن حبّان (١١/ ١٦٢) ح (٤٨٣١)، والطبراني في المعجم الكبير (١٧/ ٦٧) ح (١٣١، ١٣٢، ١٣٣)، والحاكم في المستدرك (٢/ ١٤٣) (ح (٢٥٩٢)، والبيهقي (٦/ ٣٣٢)، (٩/ ٣١)، كلهم من طرق عن محمد بن زيد به.\nقال الترمذي: \"هذا حديث حسن صحيح\".\nوقال الحاكم: \"هذا حديث صحيح الإسناد ولم يخرجاه\"، ووافقه الذهبي.\nوقد جاء عند ابن حبان والحاكم: \"شهدت حنينًا\" بدل خيبر.","vol":"14","page":534},{"text":"٧٣٣٨ - ز- حدثنا أحمد بن عبد الجبار العطاردي، قال: حدثنا حفص بن غياث، عن محمد بن زيد، قال: حدثني عمير مولى آبي اللحم، قال: شهدت خيبر وأنا عبد مملوك، فقلت: يا رسول الله أسْهِمْ لي، فأعطاني سيفًا فقال: \"تقلَّد هذا\"، وأعطاني خرثي متاع ولم يسهم لي (^١).\n⦗٥٣٦⦘[روى أبو نعيم (^٢) عن هشام بن سعد، عن محمد بن زيد بن مهاجر] (^٣) (^٤).\n_________\n(^١) إسناده حسن، وانظر الحديث السابق رقم (٧٣٣٧).\n(^٢) الفضل بن دكين.\n(^٣) من: (م).\n(^٤) إسناده معلّق، وقد وصله الطبراني في المعجم الكبير (١٧/ ٦٧) ح (١٣١)، قال: ثنا فضيل بن محمد الملطي، ثنا أبو نعيم به.\nوأخرجه ابن ماجه (٢/ ٩٥٢) ح (٢٨٥٥)، وابن أبي شيبة (١٢/ ٤٠٦) ح (١٥٠٥٤)، كلاهما من طريق وكيع، عن هشام بن سعد به.\nوالحديث صحيح انظر الحديث رقم (٧٣٣٧).","vol":"14","page":535},{"text":"<span data-type='title' id=toc-1047>[باب] (^١) بيان السنّة في ترك الاستعانة للإمام بمن لا يؤمن بالله ورسوله وبالمشركين في مغازيه، والدّليل على أنّهم إنْ حضروا الفتح لم يُسهم لهم.</span>\n_________\n(^١) من: (م).","vol":"14","page":537},{"text":"٧٣٣٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١) ح وحدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، قال: حدثني مالك بن أنس، عن الفضيل بن أبي عبد الله، عن عبد الله بن نيار (^٢) الأسلمي، عن عروة بن الزبير، عن عائشة أنها قالت: خرج رسول الله ﷺ قِبَل بَدْر فلما كان بِحَرَّة الوبرة (^٣) أدركه رجلٌ قد كان يُذْكر منه جُرْأَةٌ ونَجْدةٌ (^٤)، ففرح أصحاب رسول الله ﷺ حين رأوه، فلمّا أدركه قال لرسول الله ﷺ: جئت لأتبعك وأُصيب معك، فقال له رسول الله ﷺ: \"تُؤمن بالله ورسوله؟ \" قال: لا، قال: \"فارجع فلنْ أَسْتَعِينَ بمشرك\"، قالت: ثمّ\n⦗٥٣٨⦘ مضى حتى كان بالشجرة (^٥) أدركه الرجل، فقال له كما قال أَوَّلَ مَرَّةٍ (^٦)، فقال له النبي ﷺ -كما قال أول مرة، قال: لا، قال: \"فارجع فلن أستعين بمشرك\"، قالت: فرجع ثمّ أدركه بالبيداء (^٧)، فقال له كما قال أول مرة: \"تؤمن بالله ورسوله؟ \"قال: نعم: فقال رسول الله - صلى الله عليه [وسلم] (^٨) -: \"فانطلق\" (^٩).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٢) في م: (بيان) وهو تصحيف.\n(^٣) حرة الوَبَرة: محركة وبعضهم جوز تسكين الباء، وهي حرة على ثلاثة أميال من المدينة، وهي من حرة المدينة الغربية مما يلي العقيق. انظر: المغانم المطابة في معالم طابة (صـ: ١١٤)، خلاصة الوفا بأخبار دار المصطفى (صـ: ٤٧١).\n(^٤) أي: شجاعة. النهاية (٥/ ١٨).\n(^٥) الشجرة: هي ذو الحليفة.\nانظر: كتاب المناسك وأمكن طرق الحج لأبي إسحاق الحربي (صـ: ٤٢٥ - ٤٢٧).\n(^٦) في م: (كما قال في أول مرة).\n(^٧) البيداء: اسم أرض قريبة من المدينة من ناحية مكة، وهي التي إذا رحل الحجاج بعد الإحرام من ذي الحليفة استقبلوها مصعدين إلى جهة الغرب.\nانظر: المغانم المطابة في معالم طابة (صـ: ٦٧).\n(^٨) من: (م).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب كراهة الاستعانة في الغزو بالكافر- ح (١٥٠)، ٣/ ١٤٤٩ - ١٤٥٠).","vol":"14","page":537},{"text":"٧٣٤٠ - حدثنا أَبو أُميّة، قال: حدثنا بشر بن عمر، قال: حدثنا مالك (^١) ح،\nوحدثنا محمد بن حيوية، قال: حدثنا ابن عفير (^٢)، قال: حدثني\n⦗٥٣٩⦘ مالك، وحدثنا محمد بن زياد العجلي (^٣)، قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني مالك، عن الفضيل بن أبي عبد الله، عن عبد الله بن نيار (^٤)، عن عروة، عن عائشة قالت: خرج النبي ﷺ إلى بدر -فذكر مثله ومعناه- (^٥).\n_________\n(^١) مالكٍ بن أنس هو موضع الالتقاء مع مسلم في الأوجه الثلاثة.\n(^٢) في (م): (ابن غفير)، وهو تصحيف.\n(^٣) هو: محمد بن زياد بن معروف أبو بكر الرازي العجلي (ت ٢٥٧ هـ).\nوالعجليّ: بكسر العين المهملة، وسكون الجيم؛ نسبة إلى بني عِجْل، ذكره ابن حبان في الثقات وقال: \"مستقيم الحديث\".\nالثقات لابن حبان (٩/ ١٢٠)، الأنساب للسمعاني (٤/ ١٦٠). تاريخ جرجان (صـ: ٣٨١)، تاريخ الإسلام حوادث وفيات (٢٥١ - ٢٦٠) (ص: ٢٨٩).\n(^٤) في (م): (دينار)، وهو تصحيف.\n(^٥) انظر الحديث السابق برقم (٧٣٣٩).","vol":"14","page":538},{"text":"<span data-type='title' id=toc-1048>[باب] (^١) بيان الشدةّ التي أصابت النبيّ -صلى الله عليه [وسلم] (^٢) - يوم العقبة، وعفوه عن من عصاه بعد قدرته عليه، وعمّن آذاه بالقول.</span>\n_________\n(^١) من: (م).\n(^٢) من: (م).","vol":"14","page":540},{"text":"٧٣٤١ - حدثنا أحمد بن عبد الرحمن، قال: حدثنا عمّي (^١) ح،\nوحدثنا ابن أبي الدّنيا (^٢)، قال: حدثنا خالد بن خداش (^٣)، قال: حدثنا ابن وهب (٢)، قال: أخبرنا يونس، عن ابن شهاب، قال: حدثني عروة بن الزبير، عن عائشة، قالت: قلت: يا رسول الله! هل مرّ عليك يوم أشدّ من يوم أحد؟ قال: \"لقد لقيت من قومك شرًّا، وأشدُّ ما لقيت منهم يوم عرضت نفسي على ابن عبد ياليل بن كلال؛ فلم يجبني إلى ما أردت، فانطلقت وأنا حزينٌ حتى بلغت قرْن الثعالب (^٤)، فإذا بظُلّة،\n⦗٥٤١⦘ فإذا جبريل ﵇، فقال: يا محمد! إنّ الله قد سمع قول قومك لك، وقد بعث إليك مَلَك الجبال لتأمره فيهم بأمرك، وسلّم عليّ ملَكُ الجبال، فقال: يا محمد! إنّ الله قد سمع قول قومك لك، وما ردّوا عليك، وأَنا ملَك الجبال، وقد أمرني أَنْ أطيعك فيما أمرتني به، وإن شئت أنْ أطبق عليهم الأخشبين (^٥) فعلت (^٦)، قال رسول الله ﷺ، بل أرجو أَنْ يُخْرِجَ الله من أصلابهم من يعبد الله وحده لا شريك له\" (^٧).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء مع مسلم.\n(^٢) هو: عبد الله بن محمد بن عبيد الأموي مولاهم أبو بكر بن أبي الدنيا البغدادي.\n(^٣) ابن عجلان الأزدي مولاهم أبو الهيثم البصري.\nوخِداش -بكسر الخاء المعجمة، وبعدها دال مهملة، وآخره شين معجمة. الإكمال لابن ماكولا (٢/ ٤٢٧ - ٤٢٨).\n(^٤) (قَرْن الثعالب) -بفتح القاف وسكون الراء- موضع تلقاء مكة وهو قرن المنازل ميقات أهل نجد. وهو ما يعرف اليوم باسم السيل الكبير، يبعد عن مكة ٨٠ كيلًا، وعن الطائف ٥٣ كيلًا. =\n⦗٥٤١⦘ = انظر: معجم ما استعجم (٣/ ١٠٦٧)، معجم البلدان (٤/ ٣٧٧ - ٣٧٨) معجم المعالم الجغرافية (صـ: ٢٥٤).\n(^٥) الأخشبان: الجبلان المطيفان بمكة، وهما: أبو قبيس، وأحمر، وهو جبل مشرف وجهه على قُعيْقِعان. والأخشب: كل جبل خشن غليظ الحجارة. النهاية (٢/ ٣٢).\n(^٦) في (م): (فقلت)، وهو تصحيف.\n(^٧) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١١١)، ٣/ ١٤٢٠ - ١٤٢١).\nوأخرجه البخاري: (كتاب بدء الخلق -باب إذا قال أحدكم \"آمين\" والملائكة في السماء فوافقت إحداهما الأخرى غُفر له ما تقدم من ذنبه- ح (٣٢٣١)، (٦/ ٣٦٠ فتح).","vol":"14","page":540},{"text":"٧٣٤٢ - حدثنا بكر بن سهل (^١)، قال: حدثنا عبد الله بن يوسف،\n⦗٥٤٢⦘ قال: حدثنا ابن وهب (^٢) -بهذا الإسناد- أنّ عائشة حدثته، أنهّا قالت: يا رسول الله هل أتى عليك يومٌ كان أشد عليك من يوم أحدٍ؟ قال: \"لقد لقيت من قومك، وكان أشدُّ ما لقيت منهم يوم العقبة إذ عرضتُ نفسي على ابن عبد ياليل -فذكرَ نحوه إلّا أنّه قال-: فانطلقت وأنا مهموم على وجهي، فلم أستفق (^٣) إلّا وأنا بقرن الثعالب، فرفعت رأسي، فإذا أنا بسحابة أَظلَّتني؛ فنظرت؛ فإذا فيها جبريل ﵇ فناداني. وقال فيه أيضا (^٤): فناداني ملك الجبال فسلم عليّ\" (^٥).\n_________\n(^١) وقع في (م): (حدثنا -أظنّه- بكر بن سهل) هكذا، وهو:\nبكر بن سهل بن إسماعيل بن نافع الهاشمي مولاهم، أبو محمد الدمياطي.\n(^٢) عبد الله بن وهب هو موضع الالتقاء مع مسلم.\n(^٣) أي: لم أفطن لنفسي، وأنتبه لحالي. شرح صحيح مسلم (١٢/ ١٥٥).\n(^٤) (فناداني وقال فيه أيضا) ساقط من (م).\n(^٥) انظر الحديث السابق رقم (٧٣٤١).","vol":"14","page":541},{"text":"٧٣٤٣ - حدثنا أبو الحسن الميموني، ومحمد بن إسماعيل الصائغ، قالا: حدثنا أحمد بن شبيب بن سعيد، قال: حدثنا أبي (^١)، عن يونس (^٢)، عن ابن شهاب، قال: حدثني عروة بن الزبير، عن عائشة زوج النبي ﷺ حدثته أنّها قالت لرسول الله ﷺ يا رسول الله هل أَتى عليك يومٌ كان أشدّ عليك من يوم أحد؟ قال: \"لقد لقيت من قومك وكان أشدّ ما لقيت منهم يوم العقبة إذ عرضت نفسي على ابن عبد ياليل بن\n⦗٥٤٣⦘ عبد كلال، فلم يجبني إلى ما أردت، فانطلقت، وأنا مهموم على وجهي، فلم أستفق إلّا بقرن الثعالب، فرفعت رأسي، فإذا أنا بسحابة قد أَظلَّتني، فإذا فيها جبريل؛ فنادى: إنّ الله قد سمع قول قومك لك وما ردّوا عليك، وقد بعث إليك ملك الجبال لتأمره بما شئت فيهم، قال: فنادى ملك الجبال [وسلّم عليّ، ثمّ قال يا محمد] (^٣) إنّ الله قد سمع قولَ قومك لك، وأنا ملكُ الجبال، وقد بعثني ربك إليك لتأمرني أمرك بما شئت، إن شئت أَنْ أطبق عليهم الأخشبين، فقال له رسول الله ﷺ: بل أرجو أَنْ يُخرج الله من أصلابهم من يعبد الله (^٤) لا يشرك به شيئًا\"، وقال الصائغ: \"من يعبد الله وحده لا شريك له\" (^٥).\n_________\n(^١) (قال حدثني أبي) ساقط من: (م).\n(^٢) يونس بن يزيد هو موضع الالتقاء مع مسلم.\n(^٣) من: (م).\n(^٤) في (م) (من يعبد الله وحده …).\n(^٥) انظر الحديث رقم (٧٣٤١).","vol":"14","page":542},{"text":"٧٣٤٤ - حدثنا الحسن بن علي بن عفّان العامري، قال: حدثنا أبو أسامة، قال: حدثني سفيان (^١)، قال: أخبرني الأسود بن قيس أنّه سمع جندبًا يقول: دُمي (^٢) النبي ﷺ بحجر في إصبعه فقال: \"هل أنتِ إلّا إصبعٌ\n⦗٥٤٤⦘ دَمِيتِ وفي سبيل الله ما لقيت\".\nفمكث ليلتين أو ثلاث (^٣) لا يقوم فقالت له امرأة: ما أرى شيطانك إلّا قد تركك، فنزلت ﴿وَالضُّحَى﴾ (^٤) (^٥).\n_________\n(^١) سفيان هو الثوري -كما في إتحاف المهرة (٤/ ٨٣) ح (٣٩٨٤) - وهو موضع الالتقاء مع مسلم.\n(^٢) أي: ضرب حتى خرج منه الدم. انظر: لسان العرب (١٤/ ٢٦٩) مادة: دمي.\n(^٣) في: (ك)، (م) (ثلاثة).\n(^٤) سورة الضحى آية (١).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١١٥)، ٣/ ١٤٢٢).\nوأخرجه البخاري: (كتاب فضائل القرآن -باب كيف نزل الوحي، وأول ما نزل- ح (٤٩٨٣)، (٨/ ٦١٨ فتح).\n* من فوائد الاستخراج: الإتيان بمتن رواية الثوري عن الأسود، والتي ذكر مسلم إسنادها وأحال على روايتي ابن عيينة وزهير عن الأسود.","vol":"14","page":543},{"text":"٧٣٤٥ - حدثنا الغزّي، والصغاني، قالا: حدثنا أبو نعيم (^١)، قال: حدثنا سفيان (^٢) -بمثله (^٣) - إلى قوله: \"ما لقيت\" (^٤).\n_________\n(^١) أبو نعيم الملائي هو موضع الالتقاء مع مسلم.\n(^٢) هو الثوري -كما في إتحاف المهرة (٤/ ٨٣) (ح) ٣٩٨٤) -.\n(^٣) (بمثله) ليست في: (م).\n(^٤) انظر الحديث السابق (٧٣٤٤).","vol":"14","page":544},{"text":"٧٣٤٦ - حدثنا أبو الأزهر، قال: حدثنا أبو قتيبة ح،\nوحدثنا يونس بن حبيب، وعمّار بن رجاء، قالا: حدثنا أبو داود (^١)،\n⦗٥٤٥⦘ قالا: حدثنا شعبة (^٢)، عن الأسود بن قيس، عن جندب، قال: خرج النبي -صلى الله عليه [وسلم] (^٣) - إلى الصلاة فعثرت إصبعه فدُميت فقال: \"هل أنت إلا إصبَع دميتِ وفي سبيل الله ما لقيت\" (^٤).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) من: (م).\n(^٤) انظر الحديث رقم (٧٣٤٤)، وقد أخرجه البخاري -أيضًا-: (كتاب التفسير- باب: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾ - ح (٤٩٥١)، (٨/ ٥٨١ فتح) مختصرًا.\n* من فوائد الاستخراج: بمتن رواية شعبة عن الأسود، والتي ذكر مسلم إسنادها وأحال على روايتي ابن عيينة وزهير عن الأسود.","vol":"14","page":544},{"text":"٧٣٤٧ - حدثنا شعيب بن عمرو (^١)، وأحمد بن شيبان، قالا: حدثنا سفيان (^٢)، عن الأسود بن قيس، عن جندب، قال: كنّا مع النبي ﷺ في غار، فنُكِبت (^٣) إصبعه، فقال: \"هل أنت إلا إصبع دميتِ وفي سبيل الله ما لقيتِ\" (^٤).\n_________\n(^١) أبو محمد الضُّبعي.\n(^٢) هو ابن عيينة -كما في إتحاف المهرة (٤/ ٨٣) ح (٣٩٨٤) - وهو موضع الالتقاء مع مسلم.\n(^٣) أي: نالتها الحجارة. النهاية (٥/ ١١٣).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقى النبي ﷺ من أذى المشركين والمنافقين- ح (١١٣)، ٣/ ١٤٢١).\nوأخرج البخاري -كما تقدم في الحديث رقم (٧٣٤٤) و(٧٣٤٦) -.","vol":"14","page":545},{"text":"٧٣٤٨ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان (^١)، عن الأسود بن قيس، عن جندب، قال: أبطأ جبريلُ عن (^٢) النبي ﷺ فقال المشركون: قد وُدِّع محمد، فأنزل الله ﷿ ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾ (^٣) (^٤).\n_________\n(^١) ابن عيينة وهو موضع الالتقاء مع مسلم.\n(^٢) في (م): (على).\n(^٣) سورة الضحى الآيات (١ - ٣).\n(^٤) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين والمنافقين- ح (١١٤)، ٣/ ١٤٢١ - ١٤٢٢)، وأخرجه البخاري -كما تقدم في الحديث رقم (٧٣٤٤) و(٧٣٤٦) -.","vol":"14","page":546},{"text":"٧٣٤٩ - حدثنا يونس بن حبيب، وعمّار بن رجاء، قالا: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، عن الأسود بن قيس، قال: سمعت جندبًا يقول: أَبطأَ جبريل على النبي ﷺ فقالت امرأة: ما أرى صاحبه إلّا قد قلاه (^٣)، فنزلت ﴿وَالضُّحَى (١) وَاللَّيْلِ ....﴾ (^٤) (^٥).\n_________\n(^١) الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أي: أبغضه. النهاية (٤/ ١٠٥)، وانظر تفسير غريب ما في الصحيحين (ص: ١٠٠).\n(^٤) سورة الضحى الآيتان (١، ٢).\nوفي (م): ذكرت الآيات الثلاث الأُول تامة إلى قوله تعالى: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾.\n(^٥) انظر الحديث رقم (٧٣٤٦).","vol":"14","page":546},{"text":"٧٣٥٠ - حدثنا الغزي، والصغاني (^١)، وعمّار، قالوا: حدثنا أبو نعيم (^٢)، قال: حدثنا سفيان، عن الأسود بن قيس، قال: سمعت جندبًا يقول: اشتكى النبي ﷺ فلم يقم ليلة أو ليلتين، فأتت امرأة فقالت: يا محمد! ما أرى شيطانك إلّا قد تركك، فأنزل الله ﷿ ﴿وَالضُّحَى﴾ (^٣) (^٤).\n_________\n(^١) وقع في إتحاف المهرة (٤/ ٨٩) ح (٣٩٩٤) \"الصايغ\"، وقد نبه محقق الكتاب على ذلك.\n(^٢) أبو نعيم الملائي هو موضع الالتقاء مع مسلم.\n(^٣) سورة الضحى آية (١)، وفي: م: أتم الثلاث آيات.\n(^٤) انظر الحديث رقم (٧٣٤٤).","vol":"14","page":547},{"text":"٧٣٥١ - حدثنا عبّاس الدوري، قال: حدثنا أبو غسان ح،\nوحدثنا هلال بن العلاء، قال: حدثنا حسين بن عيّاش، قالا: حدثنا زهير (^١)، قال: حدثنا الأسود بن قيس، قال: سمعت جندبًا يقول: اشتكى رسول الله ﷺ فلم يقم ليلتين أو ثلاثًا، فجاءته امرأة فقالت: يا محمد إني أرجو أنْ يكون شيطانك قد تركك، لم أره قَرِبَك (^٢) منذ ليلتين أو ثلاث؛ (^٣)، فأنزل الله ﷿: ﴿وَالضُّحَى﴾ (^٤) (^٥).\n_________\n(^١) زهير هو موضع الالتقاء مع مسلم.\n(^٢) بكسر الراء، والمضارع \"يَقْرَبك\" -بفتحها-، متعديًا، وأما قرُب -بالضمة- فهو لازم، تقول قرُب الشيء أي: دنا. انظر: شرح صحيح مسلم للنووي (١٢/ ١٥٧)، فتح الباري (٨/ ٥٨١).\n(^٣) من قوله: (فجاءته امرأة ..... إلى قوله ..... أو ثلاث) ساقط من: (م).\n(^٤) سورة الضحى آية (١).\n(^٥) أخرجه مسلم: (كتاب الجهاد والسير -باب ما لقي النبي ﷺ من أذى المشركين =\n⦗٥٤٨⦘ = والمنافقين- ح (١١٥)، ٣/ ١٤٢٢).\nوأخرجه البخاري: (كتاب التفسير -باب ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾، ح (٤٩٥٠)، (٨/ ٥٨٠ فتح).\nجاء في (ك) بعد هذا الحديث: آخر الجزء التاسع والعشرين من أصل أبي المظفر السمعاني.","vol":"14","page":547},{"text":"<span data-type='title' id=toc-1049>[باب] (^١) بيان عفو النبي ﷺ عمّن دعاه إلى الإيمان بالله فرد عليه قوله وأسمعه</span>\n_________\n(^١) من: (م)، وزاد في آخر الترجمة (الترجمة أطول منه).","vol":"14","page":548},{"text":"٧٣٥٢ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا ليث بن سعد (^٢)، عن عُقيل، عن ابن شهاب، عن عروة بن الزبير، أنّ أسامة بن زيد أخبره أن رسول الله ﷺ ركب على حمارٍ على إكافٍ (^٣) على قطيفة (^٤) -وأَرْدَفَ أسامة بن زيد وراءه- يعود سعد بن عبادة في بني الحارث بن الخزرج قبل وقعة بدر، فسارَ حتى مرّ بمجلس فيه عبد الله بن أبي بن سلول قبل أَنْ يُسْلم عبد الله؛ فإذا في المجلس أخلاط من المسلمين والمشركين وعبدة الأوثان واليهود،\n⦗٥٤٩⦘ وفي المسلمين عبد الله بن رواحة الأنصاري، فلمّا غشيت (^٥) المجلس عجاجة (^٦) الدابّة خمّر (^٧) عبد الله بن أُبيّ [أنفه] (^٨)، بردائه ثمّ قال: لا تغبروا علينا، فسلّم رسول الله ﷺ ووقف، فدعاهم إلى الله وقرأَ عليهم القرآن، فقال له عبد الله بن أبيّ: يا أيها المرء إنّه لا أحسن مما تقول إنْ كان حقًّا، فلا تؤذنا به في مجالسنا، وارجع (^٩) إلى رحلك، فمن جاءك فاقصص عليه، قال عبد الله بن رواحة: بلى يا رسول الله! فاغشنا به في مجالسنا، فإنّا نحبّ ذلك، فاسْتَبّ المسلمون والمشركون واليهود حتى كادوا يتثاورون (^١٠)، فلم يزلْ رسول الله ﷺ يُخَفّضهم (^١١) حتى سكتوا، فركب رسول الله ﷺ دابته حتى دخل على سعد بن عبادة فقال: \"أي سعد ألم تسمع ما قال أبو حباب -يريد عبد الله بن أُبيّ-؟ قال كذا وكذا\"، قال سعد: يا رسول الله! بأبي أنت،\n⦗٥٥٠⦘ اعف عنه، واصفح (^١٢)، فقد أعطاك الله ما أعطاك، وقد اجتمع أهل هذه البُحَيْرة (^١٣) أنْ يُتَوِّجوه (^١٤) ويُعصِّبوه بالعصابة (^١٥)، فلمّا ردّ الله ذلك بالحق الذي أعطاك شَرِق (^١٦) بذلك، فذلك فعل الله (^١٧) به ما رأيت، فعفا عنه رسول الله ﷺ.\n_________\n(^١) ابن محمد المصيصي.\n(^٢) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٣) الإكاف للحمار كالسَّرْج للفرس. انظر: تفسير غريب ما في الصحيحين (صـ: ٣٨٣).\n(^٤) القطيفة: كساء أبيض كبير. المجموع المغيث للأصفهاني (٢/ ٧٢٨).\n(^٥) أي: علت وغَطَّت. انظر: النهاية (٣/ ٣٦٩).\n(^٦) أي: غُبار الدابة. انظر: تفسير غريب ما في الصحيحين (ص: ٣٨٣).\n(^٧) أي: غطى، من التخمير وهو التغطية. انظر: غريب الحديث لأبي عبيد (١/ ٢٣٩).\n(^٨) من (م).\n(^٩) في (م): (فارجع).\n(^١٠) أي: يثور بعضهم إلى بعض بقتال أو مشاجرة، ويقال: ثار يثور ثورًا، أي: قام بسرعة وانزعاج. تفسير غريب ما في الصحيحين (ص: ٣٨٣).\n(^١١) (يخفضهم) ليست في: (م)، ومعناها: أي: يسكنهم، ويهوّن عليهم الأمر.\nتفسير غريب ما في الصحيحين (صـ: ٣٨٣)، النهاية (٢/ ٥٤).\n(^١٢) في (م): (اعف منه وأصلح).\n(^١٣) يريد أهل المدينة. غريب الحديث للخطابي (١/ ١٥٩).\n(^١٤) أي: يلبسوه التاج، والعمائم عند العرب بمنزلة التيجان للملوك.\nانظر: المجموع المغيث للأصفهاني (١/ ٢٤٦)، النهاية (١/ ١٩٩).\n(^١٥) (يعصبوه بالعصابة) أي: يسوِّدوه، والسيد المطاع يقال له المعُصب، والعصابة ما يعصب بها الرأس، أي: يشد لرياسة أو مرض. وقد وقع في (م): (ويعصبوه بالعصّاب). انظر: غريب الحديث للخطابي (١/ ١٥٩)، تفسير غريب ما في الصحيحين (صـ: ٣٨٣).\n(^١٦) أي: غصّ، شبّه ما أصابه من فوات الرياسة بالغصص. تفسير غريب ما في الصحيحين (ص: ٣٨٣).\n(^١٧) لفظ الجلالة ساقط من: (م)، وليس في صحيح مسلم أيضًا.","vol":"14","page":548},{"text":"٧٣٥٣ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عبد الرزاق (^٢) ح،\nوحدثنا الدّبري، عن عبد الرزاق قال: أخبرنا معمر، عن الزهري، عن عروة، أنّ أسامة بن زيد أخبره، أنّ النبي ﷺ ركب حمارًا عليه إكافٌ\n⦗٥٥١⦘ تحته قطيفة فدكيّة (^٣)، وأردف ﷺ (^٤) وراءَه أُسامة، وهو يعود سعد بن عبادة في بني الحارث بن الخزرج، وذلك قبل وقعة بدرٍ فسارَ حتى مرّ بمجلسٍ فيه أخلاط من المسلمين والمشركين -عبدة الأوثان- واليهود، وفيهم عبد الله بن أُبيّ، وفي المجلس عبد الله بن رواحة، فلمّا غشيت (^٥) المجلس عجاجة الدابة خمّر عبد الله بن أُبيّ أَنْفَه [بردائه] (^٦)، ثمّ قال: لا تغبروا علينا، فسلّم عليه النبي ﷺ، ثمّ وقف فنزل (^٧)، فدعاهم إلى الله ﷿، وقرأ عليهم القرآن، فقال عبد الله بن أُبي: أيها المرء (^٨) لا أحسن من هذا، إن كان ما تقول حقا فلا تؤذنا في مجالسنا، وارجع إلى رحلك، فمن جاءك منا فاقصص عليه، فقال عبد الله بن رواحة: اغشنا في مجالسنا فإنّا نحبُّ ذلك! فاستبّ\n⦗٥٥٢⦘ المسلمون والمشركون واليهود حتى همّوا أنْ يتواثبوا؛ فلم يزل النبي ﷺ يُخَفّضهم، ثمّ ركب دابته حتى دخل على سعد بن عبادة فقال: \"أي سعد! ألم تسمع ما قال أبو حباب -يريد عبد الله بن أُبيّ-؟ قال (^٩) كذا وكذا\"!! فقال: اعف عنه يا رسول الله واصفح، فوالله لقد أعطاك الله الذي أعطاك، ولقد اصطلح أهل هذه البحيرة على أَنْ يتوجوه فيعصبونه (^١٠) بالعصابة، فلمّا ردّ الله ذلك بالحق الذي أعطاكه، شرق بذلك فذلك فعل به ما رأيت، فعفا عنه النبي ﷺ (^١١).\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) منسوبة إلى فدَك، وهي قرية بالحجاز بينها وبين المدينة يومان وقيل ثلاثة.\nقال البلادي: \"وهي قرية من شرقي خيبر على وادٍ يذهب سيله شرقًا إلى وادي الرمة، تعرف اليوم بالحائط\".\nانظر: معجم البلدان (٤/ ٢٧٠)، شرح صحيح مسلم للنووي (١٢/ ١٥٧)، معجم المعالم الجغرافية (صـ: ٢٣٥).\n(^٤) ﷺ ليست في (م).\n(^٥) أي: علت، وغطت. انظر: النهاية (٣/ ٣٦٩).\n(^٦) من: (م).\n(^٧) (ثم وقف فنزل) في (م): (ثمّ نزل).\n(^٨) في (م): (أوفي أيها المرء).\n(^٩) (قال) ليست في (م).\n(^١٠) في (م): (فيعصبوه)، وكذا في صحيح مسلم، وفي صحيح البخاري كما في: (ك).\n(^١١) انظر الحديث رقم (٧٣٥٢).\nوقد أخرجه البخاري -أيضًا-: (كتاب الاستئذان -باب التسليم في مجلس فيه أخلاط من المسلمين والمشركين- ح (٦٢٥٤)، (١١/ ٤١ فتح).","vol":"14","page":550},{"text":"٧٣٥٤ - حدثنا محمد بن إسحاق بن سَبُّوية (^١)، ومحمد بن عبد الله ابن مُهل الصنعاني، قالا: حدثنا عبد الرزاق (^٢) عن معمر، عن\n⦗٥٥٣⦘ الزهري، عن عروة، عن أسامة، أنّ رسول الله -صلى الله عليه [وسلم] (^٣) مرّ بمجلسٍ -وهو على حمار- فيه أخلاط من المسلمين واليهود والمشركين وعبدة الأوثان فيهم عبد الله بن أبي فسلّم عليهم (^٤).\n_________\n(^١) هو: محمد بن إسحاق السجزي -أو السجستاني-، ويعرف بابن سبّويه المروزي- نزيل مكة.\nوسبوية -بالسين المهملة- كذا عند ابن أبي حاتم، وجزم به الدارقطني، وعبد الغني الأزدي، وعند ابن حبان، وابن عدي بالشين المعجمة.\nوقد ذكر القولين ابن ماكولا، والذهبي، وابن ناصر الدين، وابن حجر، مصدّرين بالقول الأول.\n(^٢) عبد الرزاق هو موضع الالتقاء مع مسلم.\n(^٣) من: (م).\n(^٤) انظر الحديث رقم (٧٣٥٢) و(٧٣٥٣).","vol":"14","page":552},{"text":"٧٣٥٥ - حدثنا الصغاني، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري (^١)، قال: حدثني عروة أنّ أسامة أخبره أنّ النبي ﷺ ركب على حمارٍ عليه إكاف فذكر نحو حديث عقيل بطوله (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم.\n(^٢) انظر الحديث رقم (٧٣٥٢).\nوقد أخرجه البخاري أيضًا: (كتاب التفسير -باب ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا﴾ - ح (٤٥٦٦)، (٨/ ٧٨ فتح) مطولًا.\n* من فوائد الاستخراج: تصريح الزهري بالسماع من عروة، وعند مسلم بالعنعنة.","vol":"14","page":553},{"text":"٧٣٥٦ - حدثنا عبيد بن شريك (^١)، قال: حدثنا نعيم بن حماد، قال: حدثنا معتمر بن سليمان (^٢)، عن أبيه، عن أنس، قال: قيل للنبي ﷺ: لو (^٣) أتيت عبد الله بن أُبيّ، قال: فانطلق إليه وركب حمارًا وركب معه قوم من أصحابه،\n⦗٥٥٤⦘ فلمّا أتاه النبي ﷺ قال له عبد الله بن أُبيّ: تَنَحّ (^٤)، فقد أذاني نتن (^٥) حمارك، قال: فقال رجل من المسلمين والله لحمار رسول الله [ﷺ] (^٦) أطيب ريحًا منك، قال: فغضب لكلِّ واحد منهما قومُه، قال: فتضاربوا بالجريد (^٧) والنعال، فبلغنا أنّها نزلت هذه الآية فيهم: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾ الآية (^٨) (^٩).\n_________\n(^١) هو: عبيد بن عبد الواحد بن شريك البزار، أبو محمد البغدادي.\n(^٢) المعتمر بن سليمان هو موضع الالتقاء مع مسلم.\n(^٣) في (م): (قال وأتيت).\n(^٤) وفي الصحيحين \"إليك عني\" ومعنى تنح أي: ابتعد. انظر: لسان العرب (١٥/ ٣١٢).\n(^٥) النتن: الرائحة الكريهة. مختار الصحاح (ص: ٢٦٩).\n(^٦) من: (م).\n(^٧) هو: سعف النخل. انظر: النهاية (١/ ٢٥٧).\n(^٨) سورة الحجرات آية (٩).\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب في دعاء النبي ﷺ وصبره على أذى المنافقين- ح (١١٧)، ٣/ ١٤٢٤)، والبخاري: (كتاب الصلح -باب ما جاء في الإصلاح بين النّاس- ح (٢٦٩١)، (٥/ ٣٥١ فتح).","vol":"14","page":553},{"text":"٧٣٥٧ - حدثنا أحمد بن سهل الأهوازي، قال: حدثنا عبيد الله بن معاذ (^١)، قال: حدثنا المعتمر (^٢)، قال وحدّث أبي أنّ أنسًا قال: قيل للنبي ﷺ[لو أتيت عبد الله بن أبي] (^٣) فذكر مثله (^٤).\n_________\n(^١) ابن معاذ بن نصر العنبري، أبو عمرو البصري.\n(^٢) المعتمر هو موضع الالتقاء مع مسلم.\n(^٣) من: (م).\n(^٤) انظر الحديث السابق برقم (٧٣٥٧).","vol":"14","page":554},{"text":"<span data-type='title' id=toc-1050>[باب] (^١) بيان ندب النبي ﷺ أصحابه إلى عدوّه، والمؤذي له، وإباحته لهم المكر به بالقول والفعل.</span>\n_________\n(^١) من: (م).","vol":"14","page":555},{"text":"٧٣٥٨ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن جابر، قال: قال رسول الله ﷺ: \"من لكعب بن الأشرف؟ فإنّه قد أذى الله ورسوله\"، فقام محمد بن مسلمة فقال: يا رسول الله أتحبُّ أنْ أقتله؟ قال: \"نعم\"، قال: فأذن (^٢) لي أَنْ أقولَ شيئًا، فأتاه، فقال له: إنّ هذا الرجل سألنا الصدقة، وقد عنّانا (^٣)، وقد اتبعناه، ونحنُ نكرهُ أنْ ندعه حتى ننظر إلى أيّ شيء يصير أمره، قال (^٤): وقد أَردتُ أَنْ تُسلفني سلفًا، قال: فأي شيء ترهنون (^٥)؟ قالوا: وما تريد منّا؟ قال: ترهنوني نساءَكم، قالوا: أنتَ أجملُ العربِ، كيف\n⦗٥٥٦⦘ نرهنك نساءَنا، يكون (^٦) ذلك عارًا علينا، قال. ترهنوني أولاكم (^٧)، قال: سبحان الله! يُسَبُّ ابنُ أحدنا، فيقال له: رُهنتَ بوسقٍ أو بوسقين من تمر، قالوا: نرهنك اللأْمة (^٨)، قال: نعم -يريد السلاح- فلمّا أتاه ناداه، فخرج إليه، وهو متطيبٌ، فلمّا أَنْ جلس إليه، وكان قد جاء معه بنفر، ثلاثة أو أربعة، وريحُ الطيب ينفح منه، قال: فذكروا له قال: عندي فلانة وهي من أَعطر نساء النّاس، قال: تأذن لى فأشمّ؟ قال: نعم، قال: فوضع يده في رأسه فشمّه، قال: أعود قال: نعم، فلمّا استمكن من رأسه، قال: دونكم، فضربوه حتى قتلوه (^٩).\nقال يونس (^١٠) أخبرنا ابن وهب عن ابن عيينة بمثله (^١١).\n⦗٥٥٧⦘[حديث غريب] (^١٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٢) معناه: ائذن لي أن أقول عني وعنك ما رأيته مصلحة من التعريض وغيره.\nشرح صحيح مسلم للنووي (١٢/ ١٦١).\n(^٣) أي: أوقعنا في العناء وهو المشقة والكلفة. انظر: تفسير غريب ما في الصحيحين (صـ: ٥٤٦).\n(^٤) (قال) ليست في: (م).\n(^٥) في (م): \"ترهنوني\".\n(^٦) في (م): \"فأبى: قال: يكون ذلك … \".\n(^٧) في (م): \"أولادهم\".\n(^٨) بتشديد اللام وسكون الهمزة، وقد فسرت في الحديث بالسلاح فسرها بذلك سفيان بن عيينة جاء ذلك مصرحًا في صحيح البخاري: (كتاب الرهن -باب رهن السلاح- ح (٢٥١٠)، (٥/ ١٦٩ فتح)، وفي كتاب المغازي -أيضًا- كما سيأتي في تخريج الحديث-.\n(^٩) أخرجه مسلم: (كتاب الجهاد والسير -باب قتل كعب بن الأشرف طاغوت اليهود - ح (١١٩)، ٣/ ١٤٢٥ - ١٤٢٦).\nوأخرجه البخاري: (كتاب المغازي -باب قتل كعب بن الأشرف- ح (٤٠٣٧)، (٧/ ٣٩٠ - ٣٩ فتح).\n(^١٠) ابن عبد الأعلى.\n(^١١) إسناده معلق، وقد أخرجه مسلم موصولًا من طريق ابن عيينة به. وانظر الحديث رقم (٧٣٥٩). =\n⦗٥٥٧⦘ = وقد أدخل يونس بينه وبين سفيان في هذه الرواية ابنَ وهب، ولم يذكر ابن حجر هذا الإسناد في إتحاف المهرة، انظر (٣/ ٣٠٠) ح (٣٠٥٢).\n(^١٢) من: (م).","vol":"14","page":555},{"text":"٧٣٥٩ - حدثنا موسى بن إسحاق بن موسى الأنصاري (^١)، قال: حدثنا عبدة بن عبد الرحيم (^٢)، قال: أخبرنا ابن عيينة (^٣) عن عمرو، قال: سمعت جابر بن عبد الله يقول: قال رسول الله ﷺ: \"من لكعب بن الأشرف؟ فقد آذى الله ورسوله\" -وذكر الحديث- وقال: فقتله، فرجع إلى النبي ﷺ، فأخبره (^٤).\n_________\n(^١) أبو بكر الخطمي.\n(^٢) ابن حسّان، أبو سعيد المروزي -نزيل دمشق، (ت ٢٤٤).\nوثقه النسائي، ومسلمة بن قاسم، وذكره ابن حبان في الثقات، وقال أبو حاتم، النسائي -في موضع- صدوق، زاد النسائي: لا بأس به، وقال عبد الله بن أحمد: شيخ صالح، وقال ابن حجر: صدوق.\nانظر: الجرح والتعديل (٦/ ٩٠)، الثقات لابن حبان (٨/ ٤٣٦ - ٤٣٧)، المعجم المشتمل (ص ١٧٩)، تهذيب الكمال (١٨/ ٥٤١)، تهذيب التهذيب (٦/ ٤٦١)، التقريب (ص ٦٣٥).\n(^٣) ابن عيينة هو موضع الالتقاء مع مسلم.\n(^٤) انظر الحديث رقم (٧٣٥٨).","vol":"14","page":557},{"text":"<span data-type='title' id=toc-1051>بيان صفة حفر الخندق، ونَقْل النبي ﷺ التراب، والشدة التي أصابتهم يوم هزم الأحزاب </span>(^١).\n_________\n(^١) في (م): \"والشدة الذي أصابهم يومئذ، وهو يوم الأحزاب\".","vol":"15","page":5},{"text":"٧٣٦٠ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢)، قال: حدثنا شعبة (^٣)، عن أبي إسحاق، عن البراء، قال: \"رأيت رسول الله ﷺ يحفر معنا، حتى رأيت التراب قد وارى بياض إبطيه، وهو يقول:\nوالله لولا الله ما اهتدينا … ولا تصدَّقْنا ولا صلَّيْنا\nفأنزلن سكينة علينا … وثبت الأقدام إن لاقينا.\nقال شعبة: وحفظي:\nإنّ الملا (^٤) قد بغوا علينا … إذا أرادوا فتنة أبينا.\nقال: فيقول رسول الله ﷺ: أبَيْنا أبَيْنا، يرفع بها صوته\" (^٥).\n_________\n(^١) ابن عبد القاهر الأصبهاني العجلي، كنيته: أبو بشر.\n(^٢) هو: سليمان بن داود بن الجارود، الطيالسي البصري البغدادي.\n(^٣) شعبة، موضع التقاء المصنف مع مسلم.\n(^٤) الملا: أشرف الناس ورؤساؤهم ومقدَّموهم الذين يرجع إلى قولهم، وقيل: هم الرجال ليس فيهم نساء، وهو مهموز ومقصور كما جاء به القرآن، وجمعه أملاء.\nانظر النهاية في غريب الحديث: ٤/ ٣٥١، شرح صحيح مسلم للنووي: ١٢/ ٣٧٩.\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الجهاد والسير، باب غزوة الأحزاب، وهي الخندق \"٣/ ١٤٣٠، حديث ١٢٥\". =\n⦗٦⦘ = وأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب غزوة الخندق (٣/ ١١٦ حديث: ٤١٠٦، ٤١٠٤).","vol":"15","page":5},{"text":"٧٣٦١ - حدثنا الصَّغاني (^١)، قال: حدثنا أبو زيد سعيد بن الربيع (^٢)، قال: حدثنا شعبة (^٣)، عن أبي إسحاق، قال: سمعت البراء قال: \"كان رسول الله ﷺ يوم الأحزاب ينقل معنا التراب، ولقد وارى الترابُ بياضَ بطنِه، وهو يقول:\n\"اللهم لولا أنت ما اهتدينا … ولا تصدقنا ولا صلينا\nفأنزلن سكينة علينا\".\nوربما قال:\n\"إنّ الأولى قد بغوا علينا (^٤) … إذا أرادوا فتنة أبينا\nويرفع بـ \"أبينا\" صوته\" (^٥) (^٦).\n_________\n(^١) بفتح المهملة، ثم المعجمة، وهو: أبو بكر محمد بن إسحاق بن جعفر، ويقال: ابن محمد، الصَّغاني، نزيل بغداد.\n(^٢) الحرشي العامري الهروي البصري.\n(^٣) شعبة هو موضع الالتقاء مع مسلم.\n(^٤) في (م): إنّ الأولى، وربما قال: الملا، قد بغوا علينا.\n(^٥) (م ٤/ ١٠١/ ب).\n(^٦) الحديث سبق تخريجه، انظر الحديث السابق رقم (٧٣٦٠).\nوهذه الأبيات التي كان النبي ﷺ يرتجز بها، هي لعبد الله بن رواحة ﵁ -كما جاء في رواية البخاري في صحيحه، حديث رقم ٤١٠٦.","vol":"15","page":6},{"text":"٧٣٦٢ - ز حدثنا أحمد بن عثمان الأودي (^١)، حدثنا بكر بن يونس بن بكير (^٢)، حدثنا ليث بن سعد (^٣)، عن نافع، عن ابن عمر، قال: \"مرّ النبي ﷺ على قوم يرمون، ويتحالفون، فقال: ارموا ولا إثم عليكم، وهم يقولون: أخطأتُ والله، أصبتُ والله\" (^٤).\n_________\n(^١) كنيته أبو عبد الله، الكوفي، توفي: ٢٦١ هـ، وثقه جمع من النقاد منهم: النسائي والذهبي، وابن حجر وغيرهم.\nانظر المعجم المشتمل، ت: ٦٤، الكاشف ١ /ت ٦٤، التقريب ت ٧٩.\nونقل الدكتور بشار عواد في تعليقه على تهذيب الكمال: ١/ ٤٠٦، عن ابن عساكر أنه وثقه في المعجم المشتمل!! وليس كذلك، وإنما نقل توثيقه عن النسائي.\n(^٢) الشيباني، الكوفي، توفي: ما بين سنة ١٨٠ هـ و١٩٠ هـ، ضعفه أكثر الحفاظ؛ قال البخاري: منكر الحديث، وكذا قال أبو حاتم وزاد: ضعيف الحديث، وضعفه كذلك ابن حجر وغيره، ووثقه قليل من النقاد كمحمد بن عبد الله بن نمير، وقال العجلي: لا بأس به.\nانظر التاريخ الصغير للبخاري: ٢/ ٢٦٤، ثقات العجلي، ت ١٦٦، الجرح والتعديل: ٢ /ت: ١٥٣٥، التقريب ت ٧٦٢.\n(^٣) ابن عبد الرحمن الفهمي، أبو الحارث المصري.\n(^٤) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده ضعيف، لضعف بكر بن يونس بن بكير.\nقال ابن عدي: هذا الحديث بهذا الإسناد منكر.\nوله شاهد، أخرجه الطبراني في فضل الرمي وتعليمه ص ٥٨، حديث ٢٩، وكذا في معجمه الصغير: ٢/ ٢٧١، \"حديث ١١٥١\" واللفظ له، قال: حدثنا يوسف بن يعقوب بن عبد العزيز الثقفي، حدثني أبي، حدثنا سفيان بن عيينة، عن بهز بن حكيم، عن أبيه، عن =\n⦗٨⦘ = جده، قال: مرّ النبي ﷺ بقوم يرمون، وهم يحلفون، أخطأت والله، أصبتُ والله، فلما رأوا رسول الله ﷺ أمسكوا، فقال: \"ارموا، فإنَّ أيمان الرماة لغو، لا حنث فيها ولا كفارة\".\nوإسناده ضعيف، شيخ الطبراني ترجم له ابن حجر في لسان الميزان: ٧/ ٥٥٠ وقال: \"لا أعرف حاله، أتى بخبر باطل، بإسناد لا بأس به … ثم ساق هذا الحديث الذي معنا برواية الطبراني في كتاب الرمي، وقال: الحمل فيه على يوسف أو على أبيه، فما حدث به ابن عيينة قط فيما أظن\".\nوابن عيينة تصحف في مطبوعة اللسان: ٦/ ٣٣٠ إلى \"ابن عتبة\"، وتكرر هذا التصحيف في الطبعة الجديدة: ٧/ ٥٥٠ بإشراف: محمد عبد الرحمن المرعشلي.\nوقال الهيثمي في المجمع: ٤/ ١٨٥: \"رجاله ثقات، إلا شيخ الطبراني يوسف بن يعقوب بن عبد العزيز الثقفي، لم أجد من وثقه، ولا جرحه\" اهـ.\nوكذا حكم عليه بالبطلان الشيخ الألباني في السلسلة الضعيفة، حديث ٢٨٣. فهذا الحديث الباطل لا يصلح أن يكون شاهدا لذاك الحديث الضعيف.","vol":"15","page":7},{"text":"٧٣٦٣ - ز حدثنا إبراهيم بن مرزوق (^١)، حدثنا [أبو الوليد] (^٢)، حدثنا أبو عوانة، عن عبد الملك بن عمير (^٣) سمعت مصعب بن سعد (^٤) قال: سمعت سعدا يقول: \"تعلموا الرمي؛ فإنَّه خير لعبكم\" (^٥).\n_________\n(^١) ابن دينار الأموي، أبو إسحاق البصري.\n(^٢) ساقط من (ك) والمطبوع: ٤/ ٣٥٠ والزيادة من (م).\nوأبو الوليد هو: هشام بن عبد الملك الباهلي مولاهم، الطيالسي البصري.\n(^٣) ابن سويد اللخمي، حليف بني عدي، الكوفي المعروف بالقبطي.\n(^٤) ابن أبي وقاص الزهريّ أبو زرارة المدني.\n(^٥) هذا الأثر من زوائد المصنف على مسلم، وإسناده حسن، لكن الصواب أنه مرفوع إلى النبي ﷺ، فقد رواه البزار في مسنده: ٣/ ٣٤٦، والطبراني في المعجم الأوسط: =\n⦗٩⦘ = ٢/ ٣٠٤، حديث ٢٠٤٩، والخطيب في موضح أوهام الجمع والتفريق: ٢/ ٥٢ كلهم من طريق حاتم بن الليث الجوهري، حدثنا يحيى بن حماد، حدثنا أبو عوانة، عن عبد الملك بن عمير، عن مصعب بن سعد، عن أبيه مرفوعا إلى النبي ﷺ، أنه قال: \"عليكم بالرمي؛ فإنه خير لعبكم\" وهذا لفظ الطبراني والخطيب، وإسناده حسن.\nحاتم بن الليث الجوهري، قال عنه الخطيب في تاريخ بغداد: ٨/ ٢٤٥: \"كان ثقة، ثبتا، متقنا، حافظا\" ويحيى بن حماد هو: ابن أبي زياد البصري. وثقه جماعة من النقاد منهم: أبو حاتم، وابن حجر. انظر الجرح والتعديل: ٩ /ت ٥٨٣، والتقريب ت ٧٥٨٥.\nوقد صحيح الحديث مرفوعا ابن حجر في مختصر زوائد البزار: ١/ ٦٩٥.\nوقال المنذري في الترغيب والترهيب: ٢/ ٢٤٢: \"رواه البزار والطبراني … وإسنادهما جيد قوي\".\nوقال الهيثمي في المجمع: ٥/ ٢٦٨، بعد أن عزاه للبزار والطبراني في الأوسط: \"ورجال البزار رجال الصحيح، خلا حاتم بن الليث وهو ثقة، وكذلك رجال الطبراني\".\nوكذا صححه الألباني في \"سلسلة الأحاديث الصحيحة\" ح ٦٢٨، لكن في بعض ما ذكره نظر، لا بأس من التنبيه عليه:\nأولا: قال الشيخ -حفظه الله-: \"وقال الهيثمي: ٥/ ٢٦٨: رواه الطبراني في الأوسط والكبير، والبزار، ورجالها رجال الصحيح، خلا عبد الوهاب بن بخيت وهو ثقة\" ثم قال الألباني: كذا وقع فيه!، ولعله من الناسخ، والصواب: خلا حاتم بن الليث\" انتهى كلام الشيخ الألباني.\nوهذا الذي ذكره الشيخ من خطأ الناسخ غير صحيح، فإن الناسخ لم يخطئ لا هو ولا الطابع، وإنما انتقل بصر الشيخ حفظه الله إلى الصفحة المقابلة، ونقل منها كلاما للهيثمي على حديث آخر، هو الذي ذكره قبل قليل، ويتضح ذلك بالمراجعة والمقابلة.\nثانيا: قال -حفظه الله-: \"ولا يضره -يعني عبد الملك بن عمير أحد الرواة- أنه وصف بالتدليس، لأنه مغتفر لقلته كما أشار إلى ذلك الحافظ بقوله \"ربما دلس\" اهـ.\nوهذا الذي ذكره صحيح، لكن على كل حال فقد صرح عبد الملك بن عمير بالسماع كما في رواية أبي عوانة التي معنا. =\n⦗١٠⦘ = ثالثا: قال -حفظه الله-: \"وأعله -يعني الحديث- البزار بالوقف، ولا أدري وجهه! \" اهـ. وهذا غريب، فقد بين وجهه البزار في الموطن نفسه الذي نقل منه الشيخ، فقال عقب إخراج الحديث في مسنده: ٣/ ٣٤٦: \"وهذا الحديث هو عند الثقات موقوف، ولم نسمع أحدا أسنده إلا حاتم، عن يحيى بن حماد، عن أبي عوانة\" اهـ.\nوكلامه ﵀ واضح، كأنه يقول إنه قد تفرد برفعه حاتم، عن يحيى بن حماد، عن أبي عوانة، والثقات يخالفونه ويروون الحديث موقوفا على سعد بن أبي وقاص.\nوبنحوه قال الدارقطني في العلل: ٤/ ٣٢٧ - ٣٢٨، وقال: الموقوف أصح.\nوهذا فيه نظر، لعدة أمور:\n(١) أن الذي تفرد برفع الحديث، وهو: يحيى بن حماد، ثقة حافظ، فمثله تقبل زيادته، لا سيما إذا عرفنا أنه -وهو الأمر الثاني-.\n(٢) من أروى الناس عن أبي عوانة كما قال العجلي في الثقات ت ١٨٠٠، ومكثر عنه كما قال الذهبي في السير: ١٠/ ١٣٩، بل قال في الكاشف: ٢ / ت ٦١٥٨: إنه راويته.\n(٣) أن يحيى بن حماد بينه وبين أبي عوانة قرابة، فإنه ختن له كما في الكاشف \"٢ / ت ٦١٥٨\" وغيره.\nفهذه الأمور الثلاثة تجعله في الطبقة الأولى من أصحاب أبي عوانة، فيقدم عند الاختلاف على غيره، وتجعلنا نطمئن إلى زيادته، لا سيما وهو ثقة حافظ، وبعض العلماء يقبلون زيادة الثقة مطلقا، وإن كان مذهبا غير مرضي كما بينه كبار النقاد كابن حجر في النكت ٢/ ٦٨٨ - ٦٩٣، ونزهة النظر ص ٦٦، والذي عليه المحققون أنه قد تحتف قرائن تقوي قبول زيادة الثقة ككونه له عناية بحديث شيخه دون غيره، أو مكثر عنه، أو كان حافظا حجة، أو غير ذلك مما هو مبسوط في كتب المصطلح، وهو الحاصل في حديثنا هذا.\n(٤) وأما الراوي عن يحيى بن حماد، وهو حاتم بن الليث الجوهري، فقد سبق قبل قليل أن نقلت فيه قول الخطيب البغدادي: \"كان ثقة، ثبتا، متقنا، حافظا\". =\n⦗١١⦘ = والله تعالى أعلم.\nتنبيه:\nوقع في النسخة (م) بعد حديث سعد هذا، حديث إسحاق بن سيار النصيبي، حدثنا سليمان بن حرب ...... وذكر حديثا لأبي موسى عن النبي ﷺ في طلب الإمارة، وهو عندي في الأصل المعتمد (ك) برقم (٧٤٦٠) وسيأتي إن شاء الله تعالى.","vol":"15","page":8},{"text":"٧٣٦٤ - ز أخبرنا أبو حاتم الرازي (^١) ومحمد بن خلاف العسقلاني (^٢)، قالا: حدثنا أبو نعيم (^٣)، حدثنا ابن الغسيل (^٤)، عن حمزة بن أبي أُسيد (^٥)،\n⦗١٢⦘ عن أبيه (^٦)، قال: \"قال رسول الله ﷺ يوم بدر- حين صفوا (^٧) لقريش وصفوا لنا-: إذا كثبوا بكم (^٨) فارموهم بالنَّبل\" (^٩).\n_________\n(^١) هو محمد بن إدريس الحنظلي، أحد الأئمة الحفاظ الأثبات.\n(^٢) هو محمد بن خلاف بن عمّار، أبو نصر العسقلاني.\n(^٣) هو الفضل بن دكين الكوفي التميمي مولاهم الأحول.\n(^٤) هو عبد الرحمن بن سليمان بن عبد الله بن حنظلة الأنصاري، أبو سليمان المدني، المعروف بالغسيل، توفي: ١٧١ هـ وثقه بعض النقاد كأبي زرعة والدارقطني، وتكلم فيه آخرون، فقال ابن حبان: كان ممن يخطئ ويهم كثيرا على صدق فيه ....، وذكره ابن الجوزي في الضعفاء، وخلص ابن حجر إلى أنه صدوق فيه لين.\nانظر الجرح والتعديل: ٥ /ت ١١٣٤، المجروحين لابن حبان: ٢/ ٥٧، تاريخ بغداد: ١٠/ ٢٢٥، ضعفاء ابن الجوزي ٢٨ /ت ١٨٧٥، التقريب ت ٣٩١٢.\n(^٥) بضم الهمزة، واسم أبي أسيد مالك بن ربيبعة الأنصاري الساعدي المدني، أبو مالك، توفي في خلافة الوليد بن عبد الملك، أخرج له البخاري في صحيحه، وذكره ابن حبان في الثقات، وقال ابن حجر: صدوق. انظر الثقات لابن حبان: ٤/ ١٦٨، تهذيب الكمال: ٧/ ٣١١، التقريب، ت ١٥٢٤.\n(^٦) هو: مالك بن ربيعة الأنصاري الساعدي المدني، أبو أسيد مشهور بكنيته.\n(^٧) في (م): \"صفَّنا\".\n(^٨) في (م): \"كثبوكم\". والمعنى غشوكم، أصله من الكثْب، وهو القرب، كأنه ﵊ يقول: \"إذا دنوا منكم فارموهم، ولا ترموهم على بعد\" أفاده الخطابي في معالم السنن ٣/ ١١٨، وانظر مادة \"كَثَب\" في النهاية في غريب الحديث: ٤/ ١٥١.\n(^٩) الحديث من زوائد المصنف على مسلم، وإسناده حسن.\nوأخرجه البخاري في صحيحه، في كتاب الجهاد، باب التحريض على الرمي، من طريق أبي نعيم، حدثنا عبد الرحمن بن الغسيل به: ٢/ ٣٣٢، \"حديث ٢٩٠٠\".","vol":"15","page":11},{"text":"٧٣٦٥ - حدثنا أبو داود الحراني (^١)، حدثنا أبو عاصم (^٢)، وسألته عن سفيان (^٣)، عن إسماعيل (^٤)، عن أخيه (^٥)، عن أبي بردة (^٦)، عن أبيه، قال: \"دخلت\n⦗١٣⦘ أنا ورجلين (^٧) من الأشعريين (^٨) على رسول الله ﷺ، فتكلما وعرّضا (^٩) بالعمل، فقال: إنّ (^١٠) أَخْونكم عندي من طلبه، وعليكم بتقوى الله\" (^١١).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي مولاهم، الحراني.\n(^٢) هو الضحاك بن مخلد بن الضحاك الشيباني البصري.\n(^٣) هو الثوري.\n(^٤) ابن أبي خالد البجلي الأحمسي مولاهم أبو عبد الله الكوفي الحافظ.\n(^٥) لم يتعين لي، فقد كان لإسماعيل عدد من الإخوة، ولا أدري أيهم المقصود هنا، ثم وجدت الحافظ المزي في تحفة الأشراف: ٦/ ٤٦٧، استشكل هذا الذي أشكل عليَّ، فقال: \"كان لإسماعيل ثلاثة إخوة: سعيد، وأشعث، ونعمان، وقد روى إسماعيل عنهم كلهم فالله أعلم أيهم هذا\" اهـ.\n(^٦) أبو بردة هو موضع الالتقاء مع مسلم.\n(^٧) هكذا في الأصل، ولعل الصواب: (ورجلان).\n(^٨) قال ابن حجر في الفتح: ١٤/ ٢٧٤: \"هما من قومه، ولم أقف على أسميهما، وعند مسلم عن أبي بردة: رجلان من بني عمي\" اهـ. باختصار.\n(^٩) في رواية البخاري ومسلم، التصريح بالعمل.\n(^١٠) \"إن\" ساقطة من (م).\n(^١١) الحديث أخرجه مسلم في صحيحه بنحوه. ولفظ جواب النبي ﷺ عنده: \"إنا والله لا نولي على هذا العمل أحدا سأله، ولا أحدا حرص عليه\"، وفي رواية أخرى عنده: \"لن، أو لا نستعمل على عملنا من أراده\"، كتاب الإمارة، باب النهي عن طلب الإمارة والحرص عليها: ٣/ ١٤٥٦، حديث ١٤.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الأحكام، باب ما يكره من الحرص على الإمارة: ٤/ ٣٣٠، حديث ٧١٤٩.","vol":"15","page":12},{"text":"٧٣٦٦ - ز حدثنا أبو أمية (^١)، حدثنا أبو نعيم (^٢)، حدثنا ابن الغسيل (^٣)، عن حمزة (^٤)، عن الحارث بن زياد، قال: \"أتيت النبي ﷺ يوم الخندق، وهو يبايع الناس على الهجرة، فقلت: يا رسول الله، بايع هذا، قال: ومن هذا؟ قلت: ابن عمي، قال: إنكم معشر الأنصار\n⦗١٤⦘ لا تهاجروا (^٥) إلى أحد، ولكنّ الناس يهاجرون إليكم، والذي نفسي بيده (^٦) لا يحب الأنصار رجل حتى يلقى الله إلا لقي الله وهو يحبه، ولا يبغض الأنصار رجل حتى يلقى الله إلا لقي الله وهو يبغضه\" (^٧).\n_________\n(^١) هو محمد بن إبراهيم بن مسلم الخزاعي، الثغري الطَرسوسي.\n(^٢) هو الفضل بن دكين.\n(^٣) هو عبد الرحمن بن سليمان الأنصاري.\n(^٤) ابن أبي أسيد الأنصاري الساعدي.\n(^٥) ظاهر السياق يدل على أن (لا) هنا نافية، فلا تجزم، وجاءت الرواية عند أحمد في المسند (٣/ ٤٢٩) بلفظ: إن الناس يهاجرون إليكم ولا تهاجرون إليهم.\n(^٦) في (م): \"والذي نفس محمد بيده\".\n(^٧) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده حسن.\nوقد أخرجه أحمد في المسند: ٣/ ٤٢٩ بنحوه، والبخاري في التاريخ الكبير ٢/ ٢٥٩ مختصرا كلاهما من طريق عبد الرحمن بن الغسيل، عن حمزة بن أبي أسيد، عن الحارث بن زياد به.\nوأخرجه أحمد في المسند ٤/ ٢٠١ من طريق سعد بن المنذر الساعدي، عن حمزة بن أبي أسيد، قال سمعت الحارث بن زياد به مختصرا.","vol":"15","page":13},{"text":"٧٣٦٧ - ز حدثنا أبو جعفر الدارمي (^١)، حدثنا سعيد بن عامر (^٢)، // (^٣) حدثنا شعبة، عن عتاب (^٤) مولى هُرْمُز أنّه سمع أنس بن مالك يقول: \"بايعت رسول الله ﷺ على السمع والطاعة فيما استطعت\" (^٥).\n_________\n(^١) هو أحمد بن سعيد بن صخر الدارمي، أبو جعفر السرخسي، ثم النيسابوري.\n(^٢) الضّبعي، بضم المعجمة، وفتح الموحدة، أبو محمد البصري.\n(^٣) (م ٤/ ١٠٢ / أ).\n(^٤) تصحف في (م) إلى: \"غياث\"! وهو عتاب مولى هرمز أو ابن هرمز، بصري، وثقه ابن معين، وابن حبان، وقال أبو حاتم: شيخ، وخلص ابن حجر إلى أنه صدوق.\nانظر الجرح والتعديل ٧ / ت ٥٠، الثقات لابن حبان ٥/ ٢٧٤، التقريب ت ٤٤٥٦.\n(^٥) الحديث لم يخرجه مسلم في صحيحه، وقد أخرجه ابن ماجه في سننه، كتاب الجهاد، باب البيعة ٢/ ١٤٩، حديث ٢٨٩٨، وأبو داود الطيالسي في مسنده حديث ٢٠٨٣، والمزي =\n⦗١٥⦘ = في تهذيب الكمال: ١٩/ ٢٩٥ - ٢٩٦، كلهم من طرق عن شعبة عن عتاب مولى هرمز، عن أنس بن مالك به، وهذا إسناد حسن، عتاب مولى هرمز: صدوق كما سبق، وبقية رجاله ثقات. وصححه الألباني في صحيح سنن ابن ماجه: ٢/ ١٤٣، \"٢٣١٧\".","vol":"15","page":14},{"text":"٧٣٦٨ - ز حدثنا أبو إسماعيل الترمذي، حدثنا أبو غسان النهدي (^١)، حدثنا ابن الغسيل (^٢)، حدثنا عاصم بن عمر بن قتادة (^٣)، عن أبيه (^٤)، عن جده (^٥)، قال: \"أصيبت عينه يوم أحد، أو يوم بدر، فسالت على وجنته، فأرادوا أن يقطعوها، ثم قالوا: نأتي رسول الله ﷺ نستشيره، فأتوا النبي ﷺ فذكروا ذلك له، قال: فوضعها في موضعها، ثم غمزها براحته، ثم قال: اللهم أكسبه جمالا، قال: فما يدري من لقيه، أيّ عينيه أصيبت\" (^٦).\n_________\n(^١) هو مالك بن إسماعيل النهدي الكوفي.\n(^٢) هو عبد الرحمن، بن سليمان الأنصاري.\n(^٣) الظَّفْري النصاري، أبو عمر المدني، توفي بعد ١٢٠ هـ. وثقه أكثر الحفاظ ومنهم أبو زرعة والبزار، والنسائي، وابن حجر. وتكلم فيه ابن عبد البر فقال: ليس بالقوي!!.\nانظر الجرح والتعديل ٦/ ت ١٩١٣، التمهيد لابن عبد البر ٧/ ٣٣٨، تهذيب التهذيب ٥/ ٥٣، التقريب ت ٣٠٨٨.\n(^٤) هو عمر بن قتادة بن النعمان، الظفري الأنصاري، ذكره ابن حبان في الثقات، وقال ابن حجر: مقبول. انظر الثقات لابن حبان ٥/ ١٤٦، التقريب ت ٤٩٩١.\n(^٥) هو قتادة به. النعمان بن زيد الظفري الأنصاري، صحابي جليل، شهد بدرا، توفي ٢٣ هـ. انظر: الاستيعاب لابن عبد البر ٣ / ت ٢١٣١.\n(^٦) الحديث لم يخرجه مسلم في صحيحه، وإسناده جيد، عمر بن قتادة، ذكره ابن حبان =\n⦗١٦⦘ = في ثقاته، وقال ابن حجر: مقبول كما سبق، وبقية رجاله ثقات، وأخرج هذه القصة كذلك أبو يعلى في مسنده: ٣/ ١٢٠، \"حديث ١٥٤٩\"، من طريق يحيى بن عبد الحميد الحماني، عن ابن الغسيل به، وهذا إسناد ضعيف، لضعف الحماني، لكن تابعه أبو غسان النهدي، وهو ثقة متقن كما في رواية المصنف.\nكما أخرج هذه القصة ابن هشام في السيرة ٢/ ٨٢ من طريق محمد بن إسحاق، حدثني عاصم بن عمر بن قتادة به مرسلا.\nوبالجملة فعمر بن قتادة بن النعمان، وإن كان مقبولا كما قال ابن حجر، فمثل هذه القصة مما تضبط من قبله غالبا، لكونها قصة متعلقة ومختصة بأبيه.","vol":"15","page":15},{"text":"٧٣٦٩ - حدثنا الربيع بن سليمان -صاحب الشافعي- قال: حدثنا أسَد بن موسى (^١) ح.\nوحدثنا (^٢) الصَّغاني، قال: أخبرنا (^٣) أبو النضر (^٤)، قالا: حدثنا (^٥) شعبة (^٦)، عن قتادة، قال: سمعت أنس بن مالك يقول عن النبي ﷺ أنَّه كان يقول: \"اللهم لا عيش إلا عيش الآخرة فأغفر للأنصار والمهاجرة (^٧).\n_________\n(^١) ابن إبراهيم بن الوليد الأموي، المعروف بأسد السنة.\n(^٢) في (م): \"أخبرنا\".\n(^٣) في (م): \"حدثنا\".\n(^٤) هو: هشام بن القاسم بن مسلم، الليثي مولاهم، البغدادي، مشهور بكنيته، ولقبه قيصر.\n(^٥) في (م): \"أخبرنا\".\n(^٦) شعبة؛ هو موضع الالتقاء مع مسلم.\n(^٧) الحديث أخرجه مسلم في صحيحه، بنحوه، وفي روايته شك شعبة فقال: \"اللهم! إن =\n⦗١٧⦘ = العيش عيش الآخرة أو قال: اللهم لا عيش إلا عيش الآخرة. كتاب الجهاد والسير، باب غزوة الأحزاب، وهي الخندق: ٣/ ١٤٣١، \"حديث ١٢٨\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب مناقب الأنصار، باب فضل دور الأنصار: ٣/ ٤١، \"حديث ٣٧٩٥\".\nفوائد الاستخراج:\n١) جزم شعبة في رواية المصنف بقوله: \"اللهم لا عيش إلا عيش الآخرة\"، بينما وقعت روايته عند مسلم على الشك كما أوضحته في تخريج الحديث.","vol":"15","page":16},{"text":"٧٣٧٠ - حدثنا عمّار بن رجاء (^١) قال (^٢): حدثنا أبو داود، قال حدثنا شعبة (^٣)، عن معاوية بن قرة، قال: سمعت أنسًا يحدِّث عن النبي ﷺ أنَّه قال: \"لا عيش إلا عيش الآخرة … فأصلح الأنصار والمهاجرة (^٤) \".\n_________\n(^١) الإستراباذي، آخرها ذال معجمة.\n(^٢) تنبيه: في النسخة (م) لا يكتب الناسخ: \"قال\" قبل \"حدثنا\"، بينما هي مثبتة في الأصل المعتمد (ك)، ولهذا لن أشير فيما يأتي لذلك عند ذكر مفارقات النسخ، لكثرتها.\n(^٣) شعبة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٣٦٩\".","vol":"15","page":17},{"text":"٧٣٧١ - حدثنا الصَّغاني، أخبرنا (^١) أبو النضر، أخبرنا (^٢) شعبة (^٣)، عن معاوية بن قُرَّة، عن أنس، عن النبي ﷺ، بمثله (^٤) (^٥).\n_________\n(^١) في (م): \"حدثنا\".\n(^٢) في (م): \"حدثنا\".\n(^٣) شعبة: موضع الالتقاء مع مسلم.\n(^٤) في (م): \"مثله\".\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٧٣٦٩\".","vol":"15","page":17},{"text":"٧٣٧٢ - حدثنا محمد بن إسماعيل بن سالم المكي، قال: حدثنا عفان بن مسلم، قال: حدثنا عبد الوارث (^١)، عن أبي التياح، عن أنس، قال: \"كانوا يرتجزون ورسول الله ﷺ معهم، وهم يقولون:\n\"اللهم لا خير إلا خير الآخرة … فأغفر للأنصار والمهاجرة\" (^٢).\n_________\n(^١) عبد الوارث هو موضع الالتقاء مع مسلم، وهذا الطريق هو عند مسلم برقم ١٢٩.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٣٦٩\".","vol":"15","page":18},{"text":"٧٣٧٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، وحماد بن سلمة، عن أبي التياح (^١)، عن أنس في حديث طويل ذكره، قال: \"فجعلوا يرتجزون ورسول الله ﷺ معهم، يقولون: لا خير إلا خير الآخرة … فاغفر للأنصار والمهاجرة\" (^٢).\n_________\n(^١) أبو التياح هو موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٣٦٩\"، وهذا الطريق هو عند مسلم برقم ١٢٩.","vol":"15","page":18},{"text":"٧٣٧٤ - حدثنا أبو أمية، قال: حدثنا أبو الوليد (^١)، قال: حدثنا حماد بن سلمة، عن أبي التياح (^٢)، عن أنس، قال: قال النبي ﷺ وهو يبني المسجد:\n\"اللهم إنَّ الخير خير الآخرة // (^٣) … فاغفر للأنصار والمهاجرة\" (^٤)\n_________\n(^١) هو هشام بن عبد الملك الطيالسي البصري.\n(^٢) أبو التياح هو موضع الالتقاء مع مسلم.\n(^٣) (م ٤/ ١٠٢/ ب).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٣٦٩\".","vol":"15","page":18},{"text":"٧٣٧٥ - حدثنا الصَّغاني، حدثنا أحمد بن محمد بن الوليد المكي (^١) ح.\nوحدثنا أبو أمية، قال: حدثنا محمد بن القاسم (^٢) سحيم، قالا: حدثنا عبد العزيز بن أبي حازم (^٣)، عن أبيه، عن سهل بن سعد، قال: \"جاءنا رسول الله ﷺ ونحن نحفر الخندق، وننقل التراب على أكتافنا، فقال:\n\"اللهم لا عيش إلا عيش الآخرة … فاغفر للمهاجرين والأنصار\" (^٤).\n_________\n(^١) أبو محمد، أو أبو الوليد الأزرقي.\n(^٢) ابن مجاهد، الحرار، آخره راء مهملة.\n(^٣) عبد العزيز بن أبي حازم؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الجهاد والسير، باب غزوة الأحزاب: ٣/ ١٤٣١، \"حديث ١٢٦\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب مناقب الأنصار، باب دعاء النبي ﷺ \"أصلح الأنصارَ والمهاجرةَ\": ٣/ ٤٢، \"حديث برقم ٣٧٩٧\".","vol":"15","page":19},{"text":"٧٣٧٦ - حدثنا علي بن حرب (^١)، قال: حدثنا وكيع بن الجراح، عن عبد الواحد بن أيمن (^٢)، عن\n⦗٢٠⦘ أبيه (^٣)، عن جابر (^٤) قال: \"مكث النبي ﷺ وأصحابه ثلاثا يحفرون الخندق، فحانت مِني التفاتة، فرأيت رسول الله ﷺ قد شدّ بطْنَه بحجر من الجوع\" (^٥).\n_________\n(^١) ابن محمد الطائي، أبو الحسن الموصلي.\n(^٢) المخزومي مولاهم، أبو القاسم المكي، وثقه ابن معين، والذهبي وغيرهما، وقال البزار، والنسائي، وابن حجر: لا بأس به. وقد أخرج له الشيخان.\nانظر: سؤالات ابن الجنيد لابن معين ص: ٣٧٣، الكاشف: \"١/ ت ٣٤٩٩\"، =\n⦗٢٠⦘ = تهذيب التهذيب: ٦/ ٤٣٣، التقريب، \"ت ٤٢٦٦\".\n(^٣) هو أيمن المكي، وثقه أبو زرعة وابن حجر.\nانظر: الجرح والتعديل: \"٢ /ت ١٢٠٧\"، التقريب، \"ت ٦٠٣\".\n(^٤) جابر بن عبد الله ﵁ هو موضع الالتقاء مع مسلم.\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه مطولا، كتاب الأشربة، باب جواز استتباعه غيره إلى دار من يثق برضاه بذلك ٣/ ١٦١٠ \"حديث ١٤١\"، وقد اختصر الحديث هنا اختصارا كبيرا عن رواية مسلم، على أنه لم يرد عند مسلم في روايته المطولة ذكر عدد أيام الحفر، ولا ذكر شده ﵊ الحجر على بطنه.\nوسيذكر المصنف الحديث بنحو رواية مسلم المطولة فيما يلي \"حديث ٧٣٨١\".\nوبنحو ذلك أخرجه البخاري في صحيحه مطولا، كتاب المغازي، باب غزوة الخندق ٣/ ١١٥، \"حديث ٤١٠١\".","vol":"15","page":19},{"text":"٧٣٧٧ - حدثنا أبو بشر مسرور بن نوح، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا المحاربي (^١)، عن عبد الواحد بن أيمن، عن أبيه (^٢)، قال: \"قلت لجابر بن عبد الله (^٣) … \" وذكر حديثا طويلا (^٤).\n⦗٢١⦘ رواه ابن أبي عمر، عن محمد بن فضيل، عن عبد الواحد بن أيمن، عن أبيه، عن جابر (^٥)، بمعناه (^٦).\n_________\n(^١) هو عبد الرحمن بن محمد بن زياد المحاربي، أبو محمد الكوفي.\n(^٢) هو: أيمن المكي.\n(^٣) جابر بن عبد الله هو موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٣٧٦\".\n(^٥) جابر بن عبد الله؛ موضع الالتقاء.\n(^٦) هذا التعليق لم أقف على من وصله.","vol":"15","page":20},{"text":"٧٣٧٨ - حدثنا أبو بكر ابن أخي حسين بن علي الجعفي (^١)، حدثنا إسحاق بن منصور بن حيان (^٢)، عن عاصم بن محمد العُمَري (^٣)، عن أبيه، عن ابن عمر، قال: قال رسول الله ﷺ: \"لا يزال هذا الأمر في قريش ما بقي منهم اثنان\" (^٤).\n_________\n(^١) هو: محمد بن عبد الرحمن بن الحسن، أبو بكر الجعفي الكوفي، نزيل دمشق.\n(^٢) الأسدي الكوفي، كنيته أبو يعقوب، توفي: ٢٠٤ هـ أو ٢٠٥ هـ، ذكره العجلي وابن حبان في الثقات، ووصفاه بالعبادة والفضل والصلاح.\nانظر: ثقات العجلي \"ت ٧٠\"، الثقات لابن حبان: ٨/ ١١٢.\n(^٣) عاصم العُمَري، هو موضع الالتقاء مع مسلم ﵀.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب الناس تبع لقريش …، ٣/ ١٤٥٢، \"حديث ٤\".\nوأخرجه البخاري في صحيحه، كتاب المناقب، باب مناقب قريش: ٢/ ٥٠٤، حديث رقم \"٣٠٥١\"، وسيكرر المؤلف هذا الحديث مرة أخرى في كتاب الأمراء برقم ٧٤١٤.\nفوائد الاستخراج:\n١) تعيين الصحابي \"عبد الله\" راوي الحديث عن النبي ﷺ، فقد وقع اسمه مجردا في إسناد مسلم بينما تقيد في إسناد المصنف بأنه \"ابن عمر\".","vol":"15","page":21},{"text":"٧٣٧٩ - ز حدثنا الدارمي (^١)، حدثنا حجاج بن نصير، حدثنا عمارة يعني ابن مهران (^٢)، قال: \"كان الحسن [﵀] (^٣)، يكره الأصوات بالقرآن، هذا التطريب\" (^٤).\n_________\n(^١) أبو جعفر أحمد بن سعيد الدارمي.\n(^٢) المعولي، كنيته: أبو سعيد البصري العابد، وثقه بعض النقاد: منهم ابن معين، وأحمد بن حنبل، وذكره ابن حبان في الثقات، لكن قال أبو حاتم: شيخ، وخلص ابن حجر إلى أنه لا بأس به عابد.\nانظر الجرح والتعديل: ٦/ \"ت: ٢٠٣٥\"، الثقات لابن حبان: ٧/ ٢٦٢، تاريخ أسماء الثقات لابن شاهين، \"ت: ٨٤٦، التقريب: \"ت: ٤٨٩٤\".\n(^٣) زيادة من (م).\n(^٤) هذا الأثر من زوائد المصنف على مسلم، ولم أجد من أخرجه غيره، وإسناده ضعيف لضعف حجاج بن نصير، لكن كراهة التطريب في القرآن جاء عن بعض السلف كما سيأتي بعد قليل إن شاء الله تعالى في تخريج الأثر القادم برقم ٧٣٧٠.","vol":"15","page":22},{"text":"٧٣٨٠ - ز حدثنا الدارمي، حدثنا الحجاج (^١)، حدثنا عمارة، عن ثابت، عن أنس \"أنّه كان يكره هذا أيضا\" (^٢).\n_________\n(^١) ابن نصير الفساطيطي.\n(^٢) الأثر لم يخرجه مسلم في صحيحه، وإسناده ضعيف، الحجاج وهو ابن نصير مجمع على ضعفه كما تقدم.\nوقد أخرج ابن أبي شيبة في المصنف نحوه عن أنس، كتاب فضائل القرآن، باب في التطريب من كرهه: ٦/ ١٢٠، رقم ٢٩٩٤٠، عن عبد الله بن إدريس، عن الأعمش، أنَّ رجلا قرأ عند أنس فطرَّب، فكره ذلك أنس.\nوهذا إسناد رجاله ثقات، إلا أنه منقطع، الأعمش لم يسمع من أنس شيئا، نص =\n⦗٢٣⦘ = عليه كثير من الأئمة منهم: ابن المديني وابن معين والبخاري وغيرهم.\nانظر المراسيل لابن أبي حاتم، ت: ١٢٨، جامع التحصيل، ت ٢٥٨.\nلكن جاء من طريق أخرى موصولة بلفظ أطول من هذا.\nقال ابن أبي شيبة في مصنفه، في كتاب فضائل القرآن، باب في التطريب ومن كرهه ٦/ ١٢٠، رقم ٢٩٩٤١، قال: حدثنا عفان، حدثنا حماد بن سلمة، قال: أخبرنا عبد الله بن أبي بكر، أن زيادًا النميري جاء مع القراء إلى أنس بن مالك، فقال له: اقرأ، فرفع صوته، وكان رفيع الصوت، فكشف أنس عن وجهه الخرقة، وكان على وجهه خرقة سوداء، فقال: ما هذا؟! ما هكذا كانوا يفعلون، وكان إذا رأى شيئا ينكره، كشف الخرقة عن وجهه\" اهـ. وإسناده صحيح، ويظهر والله أعلم أن الأثر الأول عن أنس مختصر منه، وإن لم يكن كذلك فهو شاهد صحيح له.","vol":"15","page":22},{"text":"٧٣٨١ - حدثنا عباس بن محمد (^١) الدوري -مرة من حفظه- قال: حدثنا أبو عاصم النبيل، قال: حدثنا حنظلة [هو] (^٢) ابن أبي سفيان، قال: حدثنا سعيد بن ميناء، قال: سمعت جابر بن عبد الله الأنصاري، قال: \"لمَّا أمر رسول الله ﷺ بحفر الخندق، رأيت برسول الله ﷺ خمصا (^٣) شديدًا، فانكفأت إلى أهلي، فقلت: إني رأيت برسول الله ﷺ خمصًا شديدًا، فأخرجتْ إلي امرأتي مدًّا من شعير فطحنته، ولنا بهيمة داجن (^٤) فذبحتها، وقطعتها في\n⦗٢٤⦘ برمتها (^٥)، ففرغت إلى فراغي، فقلت (^٦): حتى آتي رسول الله ﷺ فأدعوه،\nفقالت: لا تفضحني برسول الله ومن معه، فأتيت النبي ﷺ فأخبرته، فصاح النبي ﷺ: يا أهل الخندق! إنَّ جابرًا قد عمل سُورًا (^٧)، فهلم هلا بكم. فجاء النبي ﷺ في أصحابه، فقال: يا جابر، لا تخبزنَّ عجينكم، ولا تطبخن قدركم حتى أجيء، فجئت إلى امرأتي فأخبرتها، فقالت: بك وبك، وجاء النبي ﷺ فأخرجنا له عجينا، فبصق فيه وبارك، وأخرجنا له قِدْرنا فبصق فيها وبارك، ثم قال لامرأتي: هلمِّي خابزة تخبز معك، قال (^٨): ثم قال: يا جابر أدخل علي عشرة عشرة، فجعلنا نقدح لهم من قدرنا فيأكلون، ثم يدخل عشرة حتى أكلوا جميعا وهم أربعمئة (^٩)، فأقسم بالله لقد أكلوا حتى شبعوا\n⦗٢٥⦘ وإنَّ قِدْرنا لتغَطُّ كما هي، وإنَّ عجينتنا لتخبز كماهي\" (^١٠) (^١١).\nقال أبو عوانة: قال لي العباس (^١٢): جاءني أبو الدرداء المروزي (^١٣) فقال: أحبّ أن تمليه عليّ، فأمليته عليه، قال: وقال لي يحيى بن معين: تكلم النبي ﷺ بالفارسية في هذا الحديث فقال: \"قوموا فإنّ جابرا صنع سورًا\" [﵁] (^١٤).\n_________\n(^١) محمد ساقط من (م).\n(^٢) زيادة من (م).\n(^٣) الخمص: الجوع والمجاعة، انظر النهاية في غريب الحديث لابن الأثير: ٢/ ٨٠.\n(^٤) هي التي تعلفها الناس في منازلهم. انظر النهاية في غريب الحديث: ٢/ ١٠٢.\n(^٥) البرمة: القدر مطلقا، وجمعها برام، وهي في الأصل المتخذة من الحجر المعروف بالحجاز واليمن، أفاده ابن الأثير في النهاية: ١/ ١٢١.\n(^٦) (م ٤/ ١٠٣ /أ).\n(^٧) بضم المهملة وسكون الواو بغير همز أي طعاما يدعو إليه الناس، واللفظ فارسية كما سيأتي في آخر الحديث عن ابن معين، وانظر فتح الباري: ٨/ ١٥٦، ومجمع بحار الأنوار للفتني: ٣/ ١٤٤.\n(^٨) ساقطة من (م).\n(^٩) قوله: \"وهم أربعمئة\"، كذا وقع في رواية المصنف، وفي صحيح البخاري: ٣/ ١١٦، حديث رقم: ٤١٠٢، وصحيح مسلم: ٣/ ١٦١٠، حديث رقم: ١٤١ كلاهما من طريق أبي عاصم النبيل، الضحاك بن مخلد، عن حنظلة بن أبي سفيان، عن سعيد بن ميناء، عن جابر ﵁ وفيه: \"أنهم كانوا ألفا\". =\n⦗٢٥⦘ = وفي رواية أبي نعيم في المستخرج: \"فأخبرني أنهم كانوا تسعمئة أو ثمانمئة\".\nوفي رواية عبد الواحد بن أيمن عند الإسماعيلي: \"كانوا ثمانمئة أو ثلاثمئة\".\nوفي رواية أبي الزبير: \"كانوا ثلاثمئة\".\nنقل أكثر هذه الروايات الحافظ ابن حجر ﵀، ثم جمع بينها بأن الحكم للزائد لمزيد علمه، لأن القصة متحدة. انظر الفتح: ٨/ ١٥٦، عند شرح حديث رقم \"٤١٠٢\".\n(^١٠) في (م): \"وإنّ عجيننا ليخبز كما هو\".\n(^١١) الحديث تقدم تخريجه. انظر الحديث رقم ٧٣٧٦.\n(^١٢) في (م): \"أبو العباس\"، وهو خطأ فيما يظهر.\n(^١٣) هو: عبد العزيز بن منيب بن سلام القرشي، المروزي، توفي: ٢٦٧ هـ، وثقه ابن حبان، وقال أبو حاتم: صدوق، وقال النسائي والدارقطني: ليس به بأس.\nانظر الجرح والتعديل: ٥ /ت: ١٨٣٩، الثقات لابن حبان: ٨/ ٣٩٧، تاريخ بغداد: ١٠/ ٤٥١.\n(^١٤) زيادة من (م).","vol":"15","page":23},{"text":"٧٣٨٢ - حدثنا جعفر بن محمد الصائغ (^١)، قال: حدثنا عبيد الله بن محمد بن عائشة\n⦗٢٦⦘ القرشي (^٢)، قال: حدثنا حماد بن سلمة (^٣)، عن ثابت، عن أنس، \"أنّ أصحاب رسول الله ﷺ كانوا يقولون وهم يحفرون الخندق:\n\"نحن الذين بايعوا محمدًا … على الإسلام ما بقينا أبدا\nورسول الله ﷺ يقول:\nاللهم إنّ الخير خير الآخرة … فاغفر للأنصار والمهاجرة\" (^٤).\n_________\n(^١) كنيته أبو محمد البغدادي، ويعرف بابن شاكر.\n(^٢) أبو عبد الرحمن البصري، يعرف بالعيشي، والعائشي، وبابن عائشة، نسبة إلى عائشة بنت طلحة، لأنه من ذريتها.\n(^٣) حماد بن سلمة هو موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر الحديث رقم \"٧٣٦٩\" وهو عند مسلم من طريق حماد بن سلمة برقم ١٣٠، وقد وقع في رواية مسلم شك من حماد بن سلمة هل كان الصحابة رضوان الله عليهم يقولون: \"على الإسلام ما بقينا أبدا\". أو \"على الجهاد ما بقينا أبدا\".\nفوائد الاستخراج:\n١) جَزْم حماد بن سلمة في رواية المصنف بقوله في الحديث \"على الإسلام ما بقينا أبدا\" بينما روايته عند مسلم على الشك \"على الإسلام ما بقينا أبدا\" أو: \"على الجهاد ما بقينا أبدا\".","vol":"15","page":25},{"text":"٧٣٨٣ - أخبرنا أبو عوانة (^١)، قال: حدثنا إبراهيم بن ديزيل، قال: حدثنا آدم بن (^٢) أبي إياس (^٣)، قال: حدثنا شعبة، عن حميد الطويل، قال:\n⦗٢٧⦘ سمعت أنس بن مالك (^٤)، يقول: \"كانت الأنصار يوم الخندق تقول: نحن الذين بايعوا محمدا … \" ثم ذكر مثله // (^٥) (^٦).\n_________\n(^١) ساقط من (م) وهو مصنف الكتاب.\n(^٢) ساقط من (م).\n(^٣) هو: آدم بن عبد الرحمن بن محمد، ويقال: ناهية الخرساني المروزي، أبو الحسن العسقلاني.\n(^٤) أنس بن مالك ﷺ هو موضع الالتقاء مع مسلم.\n(^٥) (م ٤/ ١٠٣/ ب).\nوفي (م): \"مثله سواء\".\n(^٦) الحديث تقدم تخريجه، انظر الحديث رقم ٧٣٦٩.","vol":"15","page":26},{"text":"<span data-type='title' id=toc-1052>بيان موافات النبي ﷺ خيبر وصفة محاربتهم ومحاصرتهم وفتحها.</span>","vol":"15","page":28},{"text":"٧٣٨٤ - حدثنا إسحاق بن سيار النصيبي (^١)، قال: حدثنا أبو معمر (^٢)، قال: حدثنا عبد الوارث (^٣)، قال: حدثنا عبد العزيز بن صهيب (^٤)، قال: حدثنا أنس بن مالك، \"أنَّ رسول الله ﷺ غزا خيبر، قال: فصلينا عندها صلاة الغداة بغلس، قال: فركب النبي ﷺ، وركب أبو طلحة (^٥)، وأنا رِدْفٌ لأبي طلحة، فأجرى نبي الله ﷺ في زقاق خيبر، وإنّ ركبتي لتمس فخذ نبي الله ﷺ، وقد انحسر الإزار عن فخذ نبي الله ﷺ، وإني لأرى بياض فخذيه، قال: فلما دخل نبي الله ﷺ القرية قال: الله أكبر، خربت خيبر، إنَّا إذا نزلنا بساحة قوم فساء صباح المنذرين، قال: وقد خرج القوم إلى أعمالهم، فقالوا: محمد! محمدٌ، قال (^٦): وقال بعض أصحابنا: والخميس -والخميس: الجيش-، فأصبناها عنوة، فجُمع السبي، فجاء دِحْية (^٧) فقال: يا رسول الله، أعطني جارية من\n⦗٢٩⦘ السبي، فقال: اذهب فخذ جاربة، فأخذ صفية بنت حُيي، فجاء رجل إلى نبي الله ﷺ فقال: يا رسول الله، أعطيت دحية صفية بنت حيي، سيدة قريظة والنضير، ما تصلح إلا لك، قال: ادعوه بها، فجيء بها، فلما نظر إليها نبي الله ﷺ، قال: خذ جارية من السبي غيرها، قال: وإنّ النبي ﷺ أعتقها وتزوج بها، فقال [له] (^٨) ثابت (^٩): يا أبا حمزة: ما أصدقها؟ قال: نفسها؛ أعتقها وتزوجها، حتى إذا كنا بالطريق جهزتها أم سليم، فأهدتها إليه من الليل، فأصبح رسول الله ﷺ عروسا، وقال: من كان عنده شيء فليجئ به، قال: وبسط نِطْعًا (^١٠)، فجعل الرجل يجيء بالأقط، وجعل الرجل يجيء بالتمر، وجعل الرجل يجيء بالسويق، وجعل الرجل يجيء بالسمن، فحاسوا (^١١) حيسا (^١٢) فكانت وليمةَ نبي الله ﷺ\" (^١٣).\n_________\n(^١) كنيته أبو يعقوب.\n(^٢) هو: عبد الله بن عمرو بن أبي الححاج، واسمه: ميسرة، المنِقَري مولاهم المُقْعَد البصري.\n(^٣) ابن سعيد بن ذكوان العنبري مولاهم، أبو عبيدة التَّنّوري البصري.\n(^٤) عبد العزيز بن صهيب هو موضع الالتقاء مع مسلم.\n(^٥) هو زيد بن سهل بن الأسود الأنصاري، صحابي مشهور بكنيته.\n(^٦) القائل: \"قال بعض أصحابنا\" هو: عبد العزيز بن صهيب.\nقال ابن حجر في الفتح ٢/ ٣٣، \"وبعض أصحاب عبد العزيز يُحتمل أن يكون محمد بن سيرين، فقد أخرجه البخاري من طريقه، أو ثابتا البناني، فقد أخرجه مسلم من طريقه\".\n(^٧) ابن خليفة بن فروة الكلبي.\n(^٨) زيادة من (م).\n(^٩) ثابت هو البناني، وأبو حمزة: كنية أنس بن مالك، وأم سليم: والدة أنس، أفاده ابن حجر في الفتح: ٢/ ٣٤.\n(^١٠) النِطع: السفرة. انظر مشارق الأنوار: ٢/ ١١.\n(^١١) (م ٤/ ١٠٤ / أ).\n(^١٢) الحيس: هو الطعام المتخذ من التمر والأقط والسمن، وقد يجعل عوض الأقط الدقيق أو الفتيت.\nانظر النهاية لابن الأثير: ١/ ٤٦٧، والفتح لابن حجر: ٢/ ٣٤.\n(^١٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها: \"٢/ ١٠٤٣، حديث ٨٤\".\nوأخرجه مختصرا، في كتاب الجهاد والسير، باب غزوة خيبر: \"٣/ ١٤٢٦، حديث ١٢٠\". =\n⦗٣٠⦘ = وأخرجه البخاري في صحيحه بنحوه، كتاب الصلاة، باب ما يذكر في الفخذ، \"١/ ١٣٩، حديث ٣٧١\".\nفوائد الاستخراج:\n١) تقوية الحديث، ووجهه أن المصنف ﵀ ساق الحديث من طريق عبد الوارث بن سعيد، عن عبد العزيز بن صهيب، وقد ذكر الإمام أحمد بن حنبل أنَّ عبد الوارث من أروى الناس عن عبد العزيز بن صهيب، أي أنه في الطبقة الأولى من أصحابه، بينما ساقه مسلم من طريق إسماعيل بن علية عن عبد العزيز بن صهيب، وهو وإن كان ثقة ثبتا، لكن لم يوصف بأنه أروى الناس عن صهيب. انظر العلل للإمام أحمد: ١/ ٣٩٩.\n٢) تصريح عبد العزيز بن صهيب بالتحديث من أنس ﵁ في رواية المصنف، بينما روايته عند مسلم بالعنعنة، والتحديث أقوى من صيغة العنعنة، وإن لم يكن ابن صهيب مدلسا. انظر علوم لابن الصلاح الحديث ص ٦١.","vol":"15","page":28},{"text":"٧٣٨٥ - حدثنا الصَّغاني، قال: حدثنا عبيد الله بن عمر (^١)، قال: حدثنا حماد بن زيد (^٢)، حدثنا ثابت وعبد العزيز بن صهيب، عن أنس بن مالك، قال: \"صلى رسول الله ﷺ صلاة الصبح بغلس، ثم ركب فأتى خيبر، فقال: خَربَت خيبر، إنّا إذا نزلنا بساحة قوم، فساء صباح المنذرين، فخرجوا يَسْعَون\" (^٣).\n_________\n(^١) ابن أبي مسرَّة الجشمي مولاهم، القواريري، أبو سعيد البصري.\n(^٢) حماد بن زيد، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر الحديث ٧٣٨٤، وهو عند مسلم من طريق حماد بن زيد برقم ٨٥، وقد اقتصر المصنف ﵀ هنا على بعض الحديث، وكذلك فعل =\n⦗٣١⦘ = مسلم، إلا أنه ذكر جزءًا آخر منه، ولفظه عنده من هذا الطريق عن أنس عن النبي ﷺ \"أنه أعتق صفية وجعل عتقها صداقها\".\nفوائد الاستخراج:\n١) ساق أبو عوانة الحديث من طريق عبيد الله بن عمر القواريري، عن حماد بن زيد، بينما ساقه مسلم من طريق أبي الربيع الزهراني، عن حماد بن زيد، وطريق أبي عوانة أصح وأقوى، فقد روى الخطيب البغدادي في تاريخه\"١٠/ ٣٢٢ بإسناده عن الحافظ صالح جزرة، أنه قال: القواريري أثبت من الزهراني وأشهر، وأعلم بحديث البصرة، وما رأيت أحدا أعلم بحديث البصرة منه، … وقد سمعت القواريري يقول: ما رأيت أبا الربيع عند حماد بن زيد قط!!، وانظر كذلك تهذيب الكمال: ١٩/ ١٣٣.\n٢) تعيين \"حماد\" الراوي عن ثابت، وعبد العزيز بن صهيب، فقد قيد في رواية المصنف \"بابن زيد\" ووقع في رواية مسلم باسمه المجرد فقط، وإن كان مسلم قيده من عنده بقوله \"يعني ابن زيد\".\n٣) تصريح حماد بن زيد بالتحديث من ثابت وعبد العزيز بن صهيب، في حين وقعت روايته عند مسلم بالعنعنة، والتحديث أقوى، وإن لم يكن حماد مدلسا.","vol":"15","page":30},{"text":"٧٣٨٦ - حدثنا جعفر الصائغ، قال حدثنا عبيد الله بن محمد (^١)، قال: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أنس بن مالك، قال: \"كنت رديفًا لأبي طلحة (^٣) يوم خيبر، وإنَّ قدمي لتمس قدم النبي ﷺ،\n⦗٣٢⦘ فأتينا حين بزغت الشمس، وقد خرجوا بمواشيهم وفؤوسهم ومرورهم (^٤) ومكاتلهم (^٥)، فقالوا: محمدٌ والخميس! محمدٌ والخميس! فقال رسول الله ﷺ: الله أكبر! خربت خيبر، إنّا إذا نزلنا بساحة قوم فساء صباح المنذرين، فقاتلهم نبي الله، فظهر عليهم\" (^٦).\n_________\n(^١) ابن عائشة القرشيّ.\n(^٢) حماد بن سلمة، موضع الالتقاء مع مسلم.\n(^٣) هو: زيد بن سهل الأنصاري ﵁.\n(^٤) جمع \"مَرّ\" بفتح الميم، كذا ضبطها النووي، وضبطها ابن حجر بكسر الميم، وهي المساحي، وقيل: هي الحبال التي يصعدون بها إلى النخل.\nانظر شرح صحيح مسلم للنووي: ١٢/ ٣٧٤، هدي الساري لابن حجر ص ٢٩٥.\n(^٥) جمع \"مكتل\" بكسر الميم، وهو الزنبيل الكبير.\nانظر النهاية لابن الأثير: ٤/ ١٥٠.\n(^٦) الحديث تقدم تخريجه، انظر الحديث ٧٣٨٤، وهو عند مسلم من هذا الطريق برقم ٨٧.","vol":"15","page":31},{"text":"٧٣٨٧ - حدثنا عباس الدوري، قال: حدثنا عثمان بن عمر (^١)، قال: حدثنا ابن عون (^٢)، عن عمرو بن سعيد (^٣)، عن أنس (^٤)، قال: \"كنت\n⦗٣٣⦘ رديف أبي طلحة يوم أتينا خيبر وبأيديهم المساحي والفؤوس، فلما رأونا ألقوا ما بأيديهم … \" وذكر مثله (^٥).\n_________\n(^١) ابن فارس العبدي أبو محمد، وقيل أبو عدي البصري.\n(^٢) هو: عبد الله بن عون بن أرطبان المزني، أبو عون البصري.\n(^٣) القرشي، أو الثقفي مولاهم، أبو سعيد البصري، وثقه جمع من النقاد منهم: ابن سعد، والنسائي، وابن حجر.\nانظر الطبقات لابن سعد: ٧ /ت ٣١٧٣، تهذيب الكمال: ٢٢/ ٤٠، التقريب ت ٥٠٧٠.\n(^٤) أنس بن مالك ﵁، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٣٨٤\".","vol":"15","page":32},{"text":"٧٣٨٨ - حدثنا أبو داود الحراني، وإسماعيل بن إسحاق القاضي (^١)، قالا: حدثنا سليمان بن حرب (^٢)، قال: حدثنا حماد (^٣)، عن ثابت، عن أنس بن مالك، \"أنّ رسول الله ﷺ صلى الصبح يوما بغلس، وهو قريب من خيبر، ثم أغار عليهم، وقال: الله أكبر، خَرِبتْ خيبر، الله أكبر، خربت خيبر، إنّا إذا نزلنا بساحة قوم فساء صباح المنذرين، قال: فخرجوا يسعون في السكك، ويقولون: محمدٌ والخميس!! محمدٌ والخميس!! قال: وقتل رسول الله ﷺ المقاتلة، وسبى الذرية، وكانت في ذلك السبي صفية بنت حيي، فصارت لدحية الكلبي، ثم صارت بعدُ لرسول الله ﷺ، فأعتقها وتزوجها، وجعل عتقها صداقها.\nفقال عبد العزيز بن صهيب لثابت: يا أبا محمد، أنت قلت لأنس: \"ما أصدقها؟ قال: أصدقها نفسها … \" وذكر الحديث (^٤) (^٥).\n_________\n(^١) هو ابن إسحاق بن إسماعيل أبو إسحاق الأزدي مولاهم، البصري، المالكي.\n(^٢) هو ابن بجيل الأزدي الواشحي، أبو أيوب البصري.\n(^٣) هو ابن زيد كما بينه الحافظ ابن حجر في الفتح: ٢/ ٣٣، وهو موضع الالتقاء مع مسلم.\n(^٤) (وذكر الحديث) ساقط من (م).\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٣٨٤\"، وهو عند مسلم من طريق حماد بن =\n⦗٣٤⦘ = زيد برقم ٨٥.","vol":"15","page":33},{"text":"٧٣٨٩ - ذكر أحمد بن سعيد الدارمي (^١)، قال: حدثنا النضر بن شميل، قال: حدثنا شعبة، عن قتادة (^٢)، عن أنس بن مالك (^٣)، قال: \"لما أتى رسول الله ﷺ خيبر، قال: إنّا إذا نزلنا بساحة قوم فساء صباح المنذرين\" (^٤).\n_________\n(^١) وهو شيخ المصنف ﵀، تقدم.\n(^٢) قتادة هو: موضع الالتقاء مع مسلم.\n(^٣) (م ٤/ ١٠٥/ ب).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٣٨٤\"، وهو عند مسلم من هذا الطريق برقم ٨٥.","vol":"15","page":34},{"text":"٧٣٩٠ - حدثنا تمتام (^١)، حدثنا زاج (^٢)، قال: حدثنا النضر بن شميل بنحوه (^٣).\n⦗٣٥⦘ قال أبو عوانة: وهو حديث النضر.\n_________\n(^١) هو: محمد بن غالب بن حرب، الضّبي البصري، التمار، نزيل بغداد، المعروف بتمتام، ويقال له كذلك أبو جعفر الدقاق.\n(^٢) وقع في الأصل: \"زاح\" بالحاء المهملة، والصواب ما أثبته بالجيم، وهو أحمد بن منصور بن راشد الحنظلي، أبو صالح المروزي، الملقب بزاج. توفي: ٢٥٧ هـ، وثقه ابن حبان، وقال أبو حاتم، وابن حجر: صدوق.\nانظر الجرح والتعديل: ٢/ ت ١٦٨، الثقات لابن حبان: ٨/ ٣٤، التقريب: \"ت ١١٣\".\n(^٣) الحديث تقدم تخريجه، انظر الحديث ٧٣٨٤، وهو عند مسلم من هذا الطريق برقم ٨٥.","vol":"15","page":34},{"text":"٧٣٩١ - حدثنا سليمان بن سيف الحراني، قال: حدثنا أبو علي الحنفي (^١)، قال: حدثنا قرة بن خالد (^٢)، قال: حدثنا قتادة (^٣)، عن أنس، \"أنَّ رسول الله ﷺ قال: خربت خيبر، إنا إذا نزلنا بساحة قوم فساء صباح المنذرين\" (^٤).\n_________\n(^١) هو: عبيد الله بن عبد المجيد البصري.\n(^٢) السدوسي، أبو خالد، ويقال: أبو محمد البصري.\n(^٣) قتادة هو موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٣٨٤\"، وهو عند مسلم من هذا الطريق برقم ٨٥.","vol":"15","page":35},{"text":"٧٣٩٢ - حدثنا بكار بن قتيبة (^١)، قال: حدثنا عمر بن يونس (^٢)، قال: حدثنا عكرمة بن عمار (^٣)، قال: حدثنا إياس بن سلمة، عن أبيه،\n⦗٣٦⦘ قال: \"غزونا خيبر، فقال رسول الله ﷺ: لأُعطِينَّ الرايةَ اليوم رجلا يحبه الله ورسوله، يفتح الله على يديه، فدعا عليًّا فأعطاها إيَّاه\" (^٤).\n_________\n(^١) ابن أسد البَكْراوي، الثقفي، كنيته أبو بكرة، توفي: ٢٧٠ هـ، أثنى عليه الأئمة، فمن ذلك قول الذهبي: القاضي الكبير، والعلامة المحدث، … وكان من قضاة العدل … \".\nوقال ابن حجر: \"كان له اتساع في الفقه والحديث\" اهـ.\nوقد أخرج له ابن خزيمة، وأبو عوانة في صحيحيهما، وذكره ابن حبان في الثقات.\nانظر الثقات لابن حبان: ٨/ ١٥٢، السير: ١٢/ ٥٩٩، رفع الإصر عن قضاة مصر: ١/ ١٤٠.\n(^٢) ابن القاسم الحنفي، أبو حفص اليمامي.\n(^٣) عكرمة بن عمار، موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه ضمن حديث طويل، كتاب الجهاد والسير، باب غزوة ذي قرد وغيرها \"٣/ ١٤٣٣، حديث ١٣٢\".\nوأخرجه البخاري في صحيحه بنحوه، ولفظه أطول قليلا من لفظ المصنف، كتاب فضائل الصحابة، باب مناقب علي بن أبي طالب القرشي: \"٣/ ٢٢، حديث ٣٧٠٢\".","vol":"15","page":35},{"text":"٧٣٩٣ - حدثنا إبراهيم بن مرزوق، قال: حدثنا مكي بن إبراهيم (^١)، قال: حدثنا يزيد بن أبي عبيد (^٢)، عن سلمة بن الأكوع، قال: \"لما خرجنا مع رسول الله ﷺ إلى خيبر قال رجل من القوم: أسمعنا يا عامر مِن هُنَيّاتك (^٣)! قال: فحدا بهم، فقال رسول الله ﷺ: من السائق؟ فقالوا: عامر. قال: ﵀، قالوا: يا رسول الله، هلَّا أمتعتنا (^٤) به؟ فأصيب عامرٌ صبيحةَ ليلته، فقال القوم: حبط عمله، قتل نفسه، فلما رجعت\n⦗٣٧⦘ وهم يتحدثون أنَّ عامرا حبط عمله، فجئت إلى نبي الله ﷺ، فقلت: يا نبي الله، فداك أبي وأمي! زعموا أن عامرا حبط عمله، قال: كذب من قالها، إنَّ له لأجرين اثنين، إنَّه لجاهد مجاهدٌ (^٥)، وأي قتل يزيدك عليه\" (^٦).\n_________\n(^١) ابن بشير التميمي، الحنظلي أبو السكن البلخي.\n(^٢) يزيد؛ موضع الالتقاء مع مسلم.\n(^٣) أي أراجيزك، أفاده النووي في شرح صحيح مسلم: ١٢/ ٣٧٥.\n(^٤) في رواية عند مسلم في صحيحه: ٣/ ١٤٤٠ \"فقال رسول الله ﷺ: من هذا؟ قال: أنا عامر، قال: غفر لك ربك. قال: وما استغفر رسول الله ﷺ لإنسان يخصه إلا استشهد\" وبهذه الزيادة يظهر السر في قول الصحابة: لولا أمتعتنا به، كما ذكره ابن حجر ﵀ في الفتح: ٨/ ٢٤١.\n(^٥) جاهد أي مجد في طاعة الله، والمجاهد هو المجاهد في سبيل الله وهو الغازي، وذكر بعض العلماء أنه جمع اللفظين توكيدا. انظر شرح صحيح مسلم للنووى: ١٢/ ٣٧٨.\n(^٦) الحديث أخرجه مسلم في صحيحه، ولفظه أطول من لفظ المصنف، كتاب الجهاد والسير، باب غزوة خيبر \"٣/ ١٤٢٧، حديث ١٢٣\". وأخرجه من طريق إياس بن سلمة، عن أبيه ضمن حديث طويل، كتاب الجهاد والسير، باب غزوة ذي قرد وغيرها \" ٣/ ١٤٣٣، حديث ١٣٢\".\nوأخرجه البخاري في صحيحه، كتاب الديات، باب إذا قتل نفسه خطأ فلا دية له \"٤/ ٢٧١، حديث ٦٨٩١\".","vol":"15","page":36},{"text":"٧٣٩٤ - حدثنا يزيد بن سنان (^١)، قال: حدثنا صفوان بن عيسى (^٢)، قال: حدثنا يزيد بن أبي عبيد (^٣)، عن سلمة بن الأكوع، قال: \"لما خرجنا إلى خيبر قال رسول الله ﷺ: ألا رجل يسمعنا؟ فقال عامر:\nاللهم لولا أنت ما اهتدينا … ولا تصدَّقْنا ولا صلينا\nفأنزِلنْ سكينة علينا … وثبِّت الأقدام إن لاقينا\n⦗٣٨⦘ فلما قدمنا خيبر، ضرب عامر رجلا (^٤) من اليهود بسيفه، فأصاب ذباب (^٥) السيف رُكْبةَ عامر فمات منها، فخاض في ذلك ناس من الأنصار، وقالوا: إن عامرا حبط عمله (^٦)؛ قتل نفسه، قال: قلت يا رسول الله! إنّ قومًا زعموا أنّ عامرًا حبط عمله، قال: من هؤلاء؟ قلت: فلان وفلان، قال: كذبوا، إنَّ لعامر أجرين اثنين، وإنّ عامرًا جاهدٌ مجاهدٌ\" (^٧).\n_________\n(^١) ابن يزيد الأموي، أبو خالد القزاز البصري، نزيل مصر.\n(^٢) الزهريّ، أبو محمد البصري القسام.\n(^٣) يزيد بن أبي عبيد، هو موضع الالتقاء مع مسلم.\n(^٤) هو مرحب اليهودي كما في إحدى روايات مسلم: \"٣/ ١٤٤٠، حديث ١٣٢\".\n(^٥) هو طرف السيف الذي يضرب به، من الذب وهو الدفع.\nانظر الفائق في غريب الحديث للزمخشري: ٢/ ٥.\n(^٦) (م ٤/ ١٠٦/ أ).\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٣٩٣\".","vol":"15","page":37},{"text":"<span data-type='title' id=toc-1053>بيان عدد غزوات النبي ﷺ</span>-.","vol":"15","page":39},{"text":"٧٣٩٥ - حدثنا إسحاق بن سيار، وابن الجنيد (^١)، وعباس الدوري، وأبو أمية، قالوا: حدثنا أبو عاصم (^٢)، عن يزيد بن أبي عبيد (^٣)، عن سلمة بن الأكوع، قال: \"غزوت مع النبي ﷺ سبع غزوات، ومع زيد بن حارثة تسع غزوات، كان النبي ﷺ يؤمِّره علينا\" (^٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد، أبو جعفر الدقاق البغدادي.\n(^٢) هو: الضحاك بن مخلد الشيباني.\n(^٣) يزيد بن أبي عبيد، هو موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الجهاد والسير، باب عدد غزوات النبي ﷺ: \" ٣/ ١٤٤٨، حديث ١٤٨\"، ولفظه عند مسلم: \"غزوت مع رسول الله ﷺ سبع غزوات، وخرجت فيما يبعث من البعوث تسع غزوات، مرة علينا أبو بكر، ومرة علينا أسامة بن زيد\"، وبين الروايتين تغاير كما ترى، فإن في رواية المصنف أن الأمير الذي كان عليهم في التسع غزوات هو زيد بن حارثة، بينما هو عند مسلم في روايته اثنان: أحدهما أبو بكر الصديق، والآخر: أسامة بن زيد، ورواية المصنف أخرجها من طريق أبي عاصم النبيل عن يزيد بن أبي عبيد، بينما أخرجه مسلم من طريق حاتم بن إسماعيل عن يزيد بن أبي عبيد، ورواية حاتم بن إسماعيل أرجح في نظري، فقد تابعه على لفظه حفص بن غياث عن يزيد بن أبي عبيد به عند البخاري في صحيحه، كتاب المغازي، باب بعث النبي ﷺ أسامة بن زيد إلى الحرقات من جهينة \" ٨/ ٣٠٨ فتح، حديث ٤٢٧١\"، بينما لم يتابع أبا عاصم على روايته أحد، ولا شك أن رواية الاثنين مقدمة على رواية الواحد. ويؤيد ذلك أن البخاري =\n⦗٤٠⦘ = ﵀ حينما أخرج هذا الحديث من طريق أبي عاصم النبيل عن يزيد بن أبي عبيد، في كتاب المغازي، الباب السابق: \" ٨/ ٢٠٨ فتح، حديث ٤٢٧٢\" أبهم اسم زيد بن حارثة، فقال في روايته \"ابن حارثة\".\nقال الحافظ ابن حجر في الفتح ٨/ ٣٠٩: \"كذا أبهمه البخاري عن شيخه أبي عاصم …، ولعل البخاري أبهمه عمدا لمخالفة بقية روايات الباب في تعيين أسامة\" اهـ. وكذا قال العيني في العمدة: ١٧/ ٢٧٣.\nوسيشير المصنف إلى هذا الاختلاف في آخر الحديث القادم برقم ٧٣٩٦. والله أعلم.\nفوائد الاستخراج:\n١) تعيين المصنف لسلمة بأنه ابن الأكوع ﵁، بينما وقع في رواية مسلم باسمه المجرد فقط.","vol":"15","page":39},{"text":"٧٣٩٦ - حدثنا محمد بن علي بن داود (^١) ابن أخت غزال، قال: حدثنا محمد بن عباد (^٢) ح.\nوحدثنا محمد بن أحمد بن الجنيد، قال: حدثنا يحيى -يعني: ابن غيلان (^٣) - قال: حدثنا حاتم بن إسماعيل (^٤)، عن يزيد بن أبي عبيد، قال: سمعت سلمة بن الأكوع يقول: \"غزوت مع رسول الله ﷺ سبع غزوات، وخرجت فيما يبعث من\n⦗٤١⦘ البعوث تسع غزوات، مرًةً علينا أبو بكر، ومرَّةً علينا أسامة بن زيد، كذا قال حاتم: أسامة بن زيد\". وأبو عاصم قال: زيد بن حارثة، وكذا رواه عمر بن حفص، عن أبيه، عن يزيد مثل رواية حاتم (^٥).\n_________\n(^١) أبو بكر البغدادي نزيل مصر، ويعرف بابن أخت غزال.\n(^٢) محمد بن عباد، هو موضع الالتقاء مع مسلم.\n(^٣) ابن عبد الله الخزاعي، ثم الأسلمي، أبو الفضل البغدادي.\n(^٤) حاتم بن إسماعيل، هو موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٣٩٥\"، وقد بينت هناك الاختلاف، مع تخريج هذه الروايات التي ذكرها المصنف، والترجيح بينها.","vol":"15","page":40},{"text":"٧٣٩٧ - حدثنا أبو أمية، قال: حدثنا أبو الوليد (^١)، قال: حدثنا شعبة (^٢)، قال أنبأنا أبو إسحاق، قال: \"خرج الناس يستسقون وزيد بن أرقم معهم، ما بيني وبينه إلا رجل، قال: قلت: كم غزا رسول الله ﷺ من غزوة؟ قال: تسع عَشْرةَ غزوة، قلت: كم غزوت مع رسول الله ﷺ؟ قال: سَبْع عَشْرةَ، قلت لزيد: أول غزوة غزاها؟ قال: ذو العُشَيْرة (^٣) أو العُسَيْرا\" (^٤).\n_________\n(^١) هو: هشام بن عبد الملك الباهلي مولاهم البصري.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) وفي رواية مسلم \"ذات العُسير -بالسين المهملة بلا هاء- أو العُشَير\" لكن أخرج الحديث البخاري في صحيحه، وفيه أن قتادة -وهو السدوسي- قال: إنها العشيرة بالمعجمة، وبإثبات الهاء.\nقال ابن حجر في الفتح: ٨/ ٦: \"وقول قتادة، هو الذي اتفق عليه أهل السير، وهو الصواب، وأما غزوة العسيرة، بالمهملة، فهي غزوة تبوك … \".\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الجهاد والسير، باب عدد غزوات النبي ﷺ: \"٣/ ١٤٤٧، حديث ١٤٣\". =\n⦗٤٢⦘ = وأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب غزوة العشيرة أو العسيرة \"٣/ ٨١، حديث ٣٩٤٩\".\nفوائد الاستخراج:\n١) تصريح شعبة بالإنباء من أبي إسحاق في رواية المصنف، بينما في روايته عند مسلم بالعنعنة، والصيغة الأولى أقوى، وإن كان شعبة غير مدلس على الصحيح.","vol":"15","page":41},{"text":"٧٣٩٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن أبي إسحاق، قال: قلت لزيد بن أرقم: \"كم غزا رسول الله ﷺ؟ قال: تسع عَشْرةَ غزوة، قلت: كم غزوت مع رسول الله ﷺ؟ قال: سَبْع عَشْرةَ غزوة، قلت لزيد: أول غزوة غزاها؟ قال: ذا العُشير أو العُشيرا\" (^٢).\nقال محمد بن جعفر (^٣) في هذا الحديث: ذات العُشَيْرا أو العُشَيْر.\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر الحديث ٧٣٩٧.\n(^٣) هذه الرواية التي علقها المصنف، وصلها مسلم في صحيحه، فقال: حدثنا محمد بن المثنى وابن بشار، واللفظ لابن المثنى، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، وذكر بقية الإسناد والمتن، لكن لفظه عنده \"ذات العسير أو العشير\" بعين مضمومة، والأول بالسين المهملة، والثاني بالمعجمة.","vol":"15","page":42},{"text":"٧٣٩٩ - حدثنا هلال بن العلاء (^١)، قال: حدثنا حسين بن عياش (^٢)، عن زهير (^٣)، ح.\n⦗٤٣⦘ حدثنا أبو أمية، قال: حدثنا الأسود بن عامر (^٤)، والنفيلي (^٥)، قالا: حدثَنا زهير (^٦)، عن أبي إسحاق، قال: قلت لزيد بن أرقم: \"كم غزوت مع النبي ﷺ؟ قال: سَبْع عَشْرةَ\".\nقال أبو إسحاق (^٧): وحدثني زيد بن أرقم \"أنَّ رسول الله ﷺ غزا تسع عَشْرةَ غزوة، وأنه حج بعدما هاجر حجة واحدة؛ حجة الوداع\" (^٨).\n_________\n(^١) ابن هلال الباهلي مولاهم، أبو عمر الرقي.\n(^٢) ابن حازم السلمي مولاهم.\n(^٣) زهير بن معاوية؛ هو موضع الالتقاء.\n(^٤) أبو عبد الرحمن الشامي، نزيل بغداد، ويلقب بشاذان.\n(^٥) هو: عبد الله بن محمد بن علي، أبو جعفر النفيلي الحراني.\n(^٦) زهير بن معاوية؛ موضع الالتقاء مع مسلم.\n(^٧) هذا موصول بالإسناد السابق.\n(^٨) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الجهاد والسير، باب عدد غزوات النبي ﷺ: \"٣/ ١٤٤٧، حديث ١٤٤\".\nوكذلك أخرجه بنحوه في كتاب الحج، باب بيان عدد عمر النبي ﷺ وزمانهن: ٢/ ٩١٦، حديث \"٢١٨\"، وزاد في آخر الحديث: \"قال أبو إسحاق: وبمكة أخرى\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب حجة الوداع: \"٣/ ١٧٤، حديث ٤٤٠٤\".\nفوائد الاستخراج:\n١) هذا الحديث وقع في أكثر نسخ مسلم من طريق وهيب عن أبي إسحاق به، وفي بعض النسخ: زهير عن أبي إسحاق، وهو الصحيح.\nقال الحافظ عبد الغني المقدسي: \"الصواب زهير، وأما وهيب فخطأ، لأن وهيبا لم يلق أبا إسحاق\" نقله عنه النووي في شرح صحيح مسلم: ١٢/ ٤٠١، والحاصل أن رواية المصنف هنا تؤكد صحة ما ذكره الحافظ عبد الغني، حيث أخرج المصنف =\n⦗٤٤⦘ = الحديث من طريق زهير عن أبي إسحاق مجزوما به من غير اختلاف.","vol":"15","page":42},{"text":"٧٤٠٠ - حدثنا محمد بن عامر (^١)، حدثنا النفيلي، قال: حدثنا زهير (^٢)، قال: حدثنا أبو إسحاق، قال: حدثني زيد بن أرقم، \"أنّ رسول الله ﷺ غزا تسع عَشْرةَ غزوة، وأنَّه حجّ بعد ما هاجر حجة الوداع لم يحجج غيرها\".\nقال أبو إسحاق (^٣): وأخرى بمكة.\nوقال: سألت زيد بن أرقم: كم غزوت مع النبي ﷺ؟: \"سبع عشرةَ\" (^٤).\n_________\n(^١) الأنطاكي، ويقال المصيصي، أبو عمر.\n(^٢) زهير بن معاوية؛ هو موضع الالتقاء مع مسلم.\n(^٣) هذا موصول بالإسناد السابق المذكور.\n(^٤) الحديث تقدم تخرجه، انظر \"حديث ٧٣٩٩\".\nفوائد الاستخراج:\n١) تصريح زهير بن معاوية بالتحديث من أبي إسحاق السبيعي عند المصنف، بينما روايته عند مسلم بالعنعنة، والأول أقوى.","vol":"15","page":44},{"text":"٧٤٠١ - حدثنا موسى بن سعيد الدنداني (^١)، قال: حدثنا أحمد بن حنبل، قال: حدثنا روح بن عبادة (^٢)، قال: حدثنا زكريا بن إسحاق، قال: حدثنا أبو الزبير أنّه سمع جابر بن عبد الله، يقول: \"غزوت مع رسول الله ﷺ تسع عَشْرةَ غزوة\".\n⦗٤٥⦘ قال جابر: \"لم أشهد بدرًا ولا أُحدًا، منعني أبي، فلما قتل عبد الله بن عمرو -يعني ابن حرام- يوم أحد، لم أتخلَّف عن رسول الله ﷺ في غزوة غزاها\" (^٣).\n_________\n(^١) الثَّغْري، أبو بكر الطرسوسي الحافظ.\n(^٢) روح بن عبادة؛ هو موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الجهاد والسير، باب عدد غزوات النبي ﷺ: \"٣/ ١٤٤٨، حديث ١٤٥\".\nفوائد الاستخراج:\n١) التعريف بزكريا وأنه ابن إسحاق، وقد جاء عند مسلم باسمه فقط.\n٢) رواية زكريا عن أبي الزبير عند المصنف بصيغة \"حدثنا\" في حين أنها عند مسلم بصيغة \"أخبرنا\"، والأول أقوى.\n٣) التعريف بعبد الله الذي قتل يوم أحد، وأنه ابن عمرو بن حرام، وقد وقع عند مسلم باسمه فقط.","vol":"15","page":44},{"text":"٧٤٠٢ - حدثنا عبد الله بن محمد المعدل (^١)، قال: أخبرنا عبد الوهاب (^٢)، قال: أخبرنا الجريري (^٣)، عن عبد الله بن بريدة (^٤)، \"أنّ أباه غزا مع رسول الله ﷺ تسع عَشْرةَ غزوة، قلت: أكان من أصحاب الشجرة (^٥)؟ قال:\n⦗٤٦⦘ نعم\" (^٦).\n_________\n(^١) في إتحاف المهرة: ٢/ ٥٨٥ \"العدل\" ولم أقف على ترجمته.\n(^٢) ابن عطاء الخفاف، أبو نصر العجليّ مولاهم البصري.\n(^٣) هو سعيد بن إياس الجريري، أبو مسعود البصري.\n(^٤) عبد الله بن بريدة؛ موضع الالتقاء مع مسلم.\n(^٥) أصحاب الشجرة هم الذين بايعوا النبي ﷺ يوم الحديبية على الموت، أو على ألا =\n⦗٤٦⦘ = يفروا، عندما بلغ النبي ﷺ أن عثمان بن عفان قد قتل، وكان قد بعثه إلى أشراف قريش ليخبرهم، أن النبي ﷺ لم يأت لحرب، وإنما جاء زائرا للبيت معظما له وكانت قريش قد منعته من دخول مكة.\nانظر تفاصيل هذه البيعة وأحداثها وما ورد في فضل أهلها في سيرة ابن هشام: ٣/ ١٣١٥، تفسير ابن كثير: ٤/ ٢٢٠.\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه وليس عنده قوله: \"أكان من أصحاب الشجرة؟ قال: نعم\": ٣/ ٣٠، كتاب الجهاد والسير، باب عدد غزوات النبي ﷺ: \"٣/ ١٤٤٨، حديث ١٤٦\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب كم غزا النبي ﷺ؟: ٣/ ١٨٨، \"حديث ٤٤٧٣\"، ولفظه عنده عن ابن بريدة عن أبيه قال: \"غزا رسول الله ﷺ ست عشرة غزوة\".\nفوائد الاستخراج:\n١) الإفادة بأن والد عبد الله بن بريدة وهو: بريدة بن الحصيب، كان من أصحاب الشجرة.","vol":"15","page":45},{"text":"٧٤٠٣ - حدثنا الصَّغاني، قال: حدثنا علي بن الحسن بن شقيق، قال: حدثنا الحسين بن واقد (^١)، قال: حدثنا عبد الله بن بريدة، عن أبيه، \"أنَّ رسول الله ﷺ غزا تسع عَشْرةَ غزوة، قاتل في ثمان\" (^٢).\n_________\n(^١) الحسين بن واقد؛ هو موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٠٢\".","vol":"15","page":46},{"text":"٧٤٠٤ - حدثنا محمد بن عامر (^١)، قال: حدثنا محمد بن عيسى ابن الطباع (^٢)، قال: حدثنا أبو تميلة (^٣)، قال: حدثنا حسين بن واقد، عن ابن بريدة، عن أبيه، قال: \"غزا النبي ﷺ تسع عَشْرةَ غزاة، قاتل منها في ثمان\" (^٤).\nيروى أنَّ النبي ﷺ غزا بنفسه ستًّا (^٥) وعشرين غزوة (^٦).\n_________\n(^١) الأنطاكي.\n(^٢) أبو جعفر البغدادي، نزيل أذنة.\n(^٣) أبو تميلة، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٠٢\".\n(^٥) في الأصل \"ستة\".\n(^٦) هذا التعليق على المصنف بإسناده إلى ابن إسحاق من كلامه مطولا. انظر رقم ٧٤٠٤.","vol":"15","page":47},{"text":"٧٤٠٥ - ز حدثني أحمد بن هاشم الأنطاكي أبو بكر الأشل (^١)، قال: حدثنا الحجاج بن أبي منيع -وهو الحجاج بن يوسف (^٢)، ويكنى يوسف\n⦗٤٨⦘ أبا منيع (^٣) -سنةَ عشرين ومئتين، قال: حدثني جدي عبيد الله بن أبي زياد (^٤)، قال: \"هذا [كتاب] (^٥) ما ذكر لنا محمد بن مسلم الزهريّ (^٦) (^٧) مما سألنا عنه من أوّل مخرج النبي ﷺ\n⦗٥٠⦘ فذكر صدرًا من الحديث، فكان أولُ مشهدٍ شهده رسول الله ﷺ يومَ بدر، ورئيس المشركين يومئذ عتبة بن ربيعة بن عبد شمس، فالتقوا ببدر يوم الجمعة، لسَبْع عَشْرةَ (^٨) ليلة خلت من رمضان، وأصحاب رسول الله ﷺ يومئذ ثلاثمئة وبضعة عشر رجلًا، والمشركون بين الألف والتسعمئة، فكان ذلك يوم الفرقان؛ يوم فرق الله الحق والباطل، وكان أول قتيل قتل يومئذ من المسلمين مِهْجَع (^٩) مولى عمر بن الخطاب، ثم كانت غزوة بني النضير -وهم طائفة من اليهود- على رأس ستة أشهر من وقعة بدر، وكان منزلهم ونخلهم بناحية المدينة، فحاصرهم رسول الله ﷺ حتى نزلوا على الجلاء، وعلى أن لهم ما أقلت الإبل من الأموال والأمتعة، إلا الحلقة وهو السلاح، فأجلاهم رسول الله ﷺ قِبَل الشام، فأنزل الله ﷿ فيهم من أول سورة الحشر إلى قوله ﴿وَلِيُخْزِيَ الْفَاسِقِينَ (٥)﴾ (^١٠) ثم كانت وقعة أحد في شوال على رأس ستة أشهر من وقعة بني النضير، ورئيس المشركين يومئذ\n⦗٥١⦘ أبو سفيان (^١١) بن حرب، فلما نزل أبو سفيان بالمشركين أحدا قال رسول الله ﷺ لأصحابه: إني رأيت الليلة أني في درع حَصِينة، وإني أولتها المدينة، فاجلسوا في صنعكم (^١٢)، وقاتلوا من ورائه، وكانوا قد شكوا أزقة المدينة بالبنيان، فقال رجال من أصحاب رسول الله ﷺ لم يكونوا شهدوا بدرا: يا رسول الله، اخرج بنا إليهم، فلم يزالوا برسول الله ﷺ حتى لبس لأْمَتَه (^١٣)، فلما لبس رسول الله ﷺ لأمته، فقال: أما إني أظن الصًرْعى مستكثر منكم ومنهم اليوم، إني رأيت في النوم بقرا مُنحَّرة، فأراني أقول: بقرٌ والله خير، فتقدم الذين كانوا يدعونه إلى الخروج، فقالوا: يا رسول الله، امكث، قال رسول الله ﷺ: إنَّه لا ينبغي لنبي أن يلبس لأمته، ثم ينتهي حتى يأتي البأس (^١٤)، فخرج رسول الله ﷺ بأصحابه حتى التقوا هم والمشركون\n⦗٥٣⦘ بأحد، والمسلمون يومئذ قريب من أربعمئة (^١٥)، والمشركون من ثلاثة\n⦗٥٤⦘ آلاف، فاقتتلوا، قال الله: ﴿وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ﴾ إلى قوله: ﴿خَبِيرٌ بِمَا تَعْمَلُونَ (١٥٣)﴾ (^١٦) وكان فيمن قتل من أصحاب رسول الله ﷺ يومئذ حمزة بن عبد المطلب، ومصعب بن عمير من بني عبد الدار، وهو أول من جمَّع الجمعة للمسلمين بالمدينة قبل أن يقدمها، فذلك يوم نجم النفاق وسُمُّوا المنافقين، وهم الذين خذلوا رسول الله ﷺ حين نهض إلى المشركين بأحد، وكانوا قريبا من ثلث أصحاب رسول الله ﷺ، فمشوا مع رسول الله ﷺ، حتى إذا بلغوا الجبَّانة (^١٧)، وبرزوا من دور المدينة، انصرفوا إلى أهليهم ورأسهم يومئذ: عبد الله بن أبي، وكان عظيم أهل تلك البُحَيْرة (^١٨) في الجاهلية، ثم كانت وقعة الأحزاب لسنتين، وذلك يومَ خندق رسول الله ﷺ والمسلمون الخندق بجبَّانة المدينة، ورئيس الكفار يومئذ أبو سفيان بن حرب، فحاصروا\n⦗٥٥⦘ رسول الله ﷺ وأصحابه بضع عشرة ليلة، فخلص إلى المسلمين الكرب والأزل (^١٩) حتى قال رسول الله ﷺ -كما أخبرني سعيد بن المسيب: اللهم إنِّي أنشدك عهدك ووعدك، اللهم إنِّك إن تشأ لا تعبد! وأرسلت بنو قريظة إلى أبي سفيان ومن معه من الأحزاب أن اثبتوا، فإنَّا سنغير على بيضة المسلمين من ورائهم، فسمع بذلك نعيم بن عمرو الأشجعي (^٢٠)، وهو موادع لرسول الله ﷺ، وكان نعيم رجلا لا يكتم الحديث، فأقبل إلى رسول الله ﷺ فأخبره، وبعث الله عليهم الريح حتى ما يكاد أحد منهم يهتدي لموضع رجله، فارتحلوا وولوا منهزمين، فأنزل الله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ﴾ إلى ﴿وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا (١٤)﴾ (^٢١) فلما ولّى الكفار طلبهم رسول الله ﷺ بمن معه من المسلمين، حتى بلغوا جبلا يقال له حمراء الأسد (^٢٢).\n⦗٥٦⦘ فأنزل الله ﷿: ﴿وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ﴾ إلى قوله: ﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا (٢٧)﴾ (^٢٣). فأنزل الله هذا في طلبهم، وسار رسول الله ﷺ بمن معه إلى بني قريظة، فحاصرهم حتى نزلوا على حكم سعد بن معاذ، ثم كانت غزوة الحديبية (^٢٤)، وأهلَّ النبي ﷺ من ذي الحُليفة بعمرة، ومن معه يومئذ بضع عشرة مئة من المسلمين، فقال رسول الله ﷺ: إنا لم نأت لقتال أحد ولكنا جئنا لنطوف بالبيت، فمن صدّنا عنه قاتلناه، ورئيسهم يومئذ أبو سفيان بن حرب، فنحر رسول الله ﷺ هديه وحلق رأسه، ثم انصرف إلى المدينة، على أن يُخلُّوا بينه وبين البيت عاما قابلا، فيطوف به ثلاث ليال، ونزل بخيبر، وأنزل الله ﷿ ﴿وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا﴾ (^٢٥) الآية، فغزاها رسول الله ﷺ وفتحها، فقسم فيها لمن بايعه بالحديبية\n⦗٥٧⦘ تحت الشجرة من غائب أو شاهد من أجل أن الله ﷿ كان وعدهم إياها وخمس رسول الله ﷺ خيبر، ثم قسم سائرها مغانم بين من شهدها من المسلمين، وغاب عنها من أهل الحديبية، ثم اعتمر رسول الله ﷺ العام القابل في ذي القعدة في المدة آمنا، فخرج كفار قريش من مكة وخلوها لرسول الله ﷺ وخلّفوا حويطب بن عبد العزى (^٢٦)، وأمروه إذا طاف رسول الله ﷺ بالكعبة ثلاث ليال أن يأتيه فيسأله أن يرتحل، فأتى حويطب رسول الله ﷺ بعد ثلاث ليال فكلمه في الرحيل، فارتحل قافلا إلى المدينة، ثم كانت غزوة الفتح؛ فتح مكة، فخرج رسول الله ﷺ من المدينة في رمضان، ومعه من المسلمين عشرة آلاف، وذلك على رأس ثماني سنين ونصف سنة من مَقْدمه المدينة، فسار بمن معه من المسلمين إلى مكة، فافتتح مكة لثلاث عشرة ليلة خلت من رمضان، وبعث رسول الله ﷺ خالد بن الوليد، فقاتل بمن معه صفوف قريش بأسفل مكة حتى هزمهم، ثم أرسل رسول الله ﷺ يومئذ بالسلاح، فرفع عنهم، ودخلوا في الدين، وأنزل الله ﷿: ﴿إذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ (^٢٧)! ثم أخره. ثم خرج\n⦗٥٨⦘ رسول الله ﷺ بمن معه من المسلمين وبمن أسلم يوم الفتح من قريش وبني كنانة، قِبَل حنين، وحنين واد قبل الطائف ذو مياه، به من المشركين يومئذ العَجُز (^٢٨) من هوازن معهم ثقيف، ورئيس المشركين يومئذ مالك بن عوف النصري (^٢٩)، فقتلوا بحنين (^٣٠)، فنصر الله ﷿ نبيه ﷺ والمسلمين، وكان يوما شديد البأس، فأنزل الله ﷿! ﴿لَقَدْ نَصَرَكُمُ اللَّهُ في مَوَاطِنَ كَثِيرَةٍ﴾ (^٣١)! الآية.\nفسبى رسول الله ﷺ يومئذ ستة آلاف سبي من النساء والذراري، وأخذ من الإبل والشاة ما لا يدرى عدده، وخَمّس رسول الله ﷺ السبي والأموال، ثم جاءه وفد هوازن مستأمنين، فقالوا: قد اجتحت نساءنا\n⦗٥٩⦘ وذرارينا وأموالنا فارْدُد إلينا ذلك كلَّه، قال: لست رادًّا إليكم كلّه، فاختاروا إن شئتم النساء والذراري، كان شئتم الأموال، قالوا: فإنا نختار نساءنا وذرارينا، فرد رسول الله ﷺ إليهم نساءهم وذراريهم، وقسم النعم والشاء بين من معه من المسلمين بالجِعْرَانة (^٣٢)، ثم أهلّ منها رسول الله ﷺ بعمرة، وذلك في ذي القعدة، ثم قفل إلى المدينة، حتى إذا قدمها أمّر أبا بكر الصديق على الحج، ثم غزا رسول الله ﷺ غزوة تبوك وهو يريد الروم وكفار العرب بالشام، حتى إذا بلغ تبوك، أقام بها بضع عشرة ليلة، ولقيه بها وفد أذرح، ووفد أيلة، فصالحهم رسول الله ﷺ على الجزية، ثم قفل رسول الله ﷺ من تبوك ولم يجاوزها، فأنزل الله ﷿: ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ﴾ (^٣٣) الآية، ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ (^٣٤) وكانوا قد تخلفوا عن رسول الله ﷺ في تلك الغزوة في بضعة وثمانين رجلا، فلما رجع رسول الله ﷺ صَدَقه أولئك الثلاثة (^٣٥) واعترفوا بذنبهم، وكذبوا سائرهم\n⦗٦٠⦘ فحلفوا الرسول الله ﷺ حبسهم إلا عذر، فقبل منهم رسول الله ﷺ وكلهم في سرائرهم إلى الله تعالى، ولم يغز رسول الله ﷺ غزوة بعد، حتى توفاه الله ﷿، وكانت وفاته ﷺ في شهر ربيع الأول سنة عشر، ولم يغز رسول الله ﷺ غزوة قط يجلس فيها تحت لواء أو شَهَر فيها سيوفا، إلا ذكر في القرآن. ثم حج رسول الله ﷺ حجة الوداع، وتمتع فيها بعمرة وساق الهدي معه، فلما قضى رسول الله ﷺ حجة الوداع قفل إلى المدينة، فلبث شهرين وبعض شهر، ثم شكا شكواه التي توفاه الله ﷿ فيه\".\n_________\n(^١) ابن الحكم. ذكره أبو بكر الخلال، فقال: \"شيخ جليل متيقظ، رفيع القدر سمعنا منه حديثا كثيرا، لكن نقل الحافظ ابن حجر عن الدارقطني أنه قال عنه في غرائب مالك: كان كثير الوهم.\nانظر طبقات الحنابلة لأبي الحسين محمد بن أبي يعلى: ١/ ٨٢، لسان الميزان ١/ ت ٩٧٧.\n(^٢) ابن أبي زياد أبو محمد الرصافي، من أهل الشام، توفي: ٢٢١ هـ، وثقه هلال بن العلاء، وابن حبان، وابن حجر، وأخرج له البخاري استشهادا.\nانظر الثقات لابن حبان: ٨/ ٢٠٢، تاريخ دمشق: ١٢/ ٢٠٢، بغية الطلب لابن =\n⦗٤٨⦘ = العديم ٥/ ٢١٠٠، التقريب، ت ١١٤٧.\n(^٣) في (م): بأبي منيع.\n(^٤) الشامي الرصافي، توفي: ١٥٩ هـ أو ١٥٨ هـ، وثقه ابن حبان، والدارقطني، وقال ابن حجر: \"صدوق\" وقد أخرج له البخاري استشهادا.\nانظر الثقات لابن حبان: ٧/ ١٤٥، تاريخ دمشق ٣٧/ ٤٦٣، التقريب، ت ٤٣٢٠.\n(^٥) زيادة من (م)، وكذا من بغية الطلب لابن العديم: ٥/ ٢١٠١، حيث أورد ابن العديم هناك من طريق أبي عوانة إسناد هذا الحديث، وطرفا من بدايته.\n(^٦) أبو بكر القرشيّ المدني.\n(^٧) هذه الرواية مرسلة، من كلام الإمام الزهري، لم يخرجها مسلم في صحيحه، فهي من زوائد المصنف عليه، ويبدو أنه ذكرها استطرادا بعد أن ساق الأحاديث المرفوعة في عدد غزوات النبي ﷺ.\nوإسنادها إلى الزهري: فيه ضعف، لأنّ في إسناده أحمد بن هاشم الأنطاكي، وهو كثير الوهم كما قال الدارقطني، وإن كان الخلَّال قد أثنى عليه، لكنَّ المتنَ ثابت من كلام الزهريّ ﵀ فيما يظهر، لعدة أمور، أهمها:\n١) إن هذه الرواية التي يرويها الأنطاكي بسنده عن الزهري، هي كتاب كما ذكر في أولها، وقد ذكر المزي في تهذيب الكمال: ٥/ ٤٦٠، وابن حجر في تهذيبه: ٢/ ٢٠٧، أن حجاج بن أبي منيع قد روى عن جده عبيد الله بن أبي زياد الرصافي، عن الزهري نسخة كبيرة، والرواية التي أخرجها أبو عوانة هنا من طريق الأنطاكي هي قطعة منها متعلقة بمغازي رسول الله ﷺ. =\n⦗٤٩⦘ = ٢) إن هذه النسخة قد روى جملة كبيرة منها عبد الرزاق في مصنفه عن معمر عن الزهريّ وهذا إسناد صحيح جليل، وكذا من طرق أخرى، لكن عبد الرزاق لم يسقها بهذه الصورة التي ساقها المصنف، وإنما قطعها في مواطن عدة من مصنفه بحسب الأبواب، وفيها جمل وعبارات ومقاطع كثيرة توافق رواية الأنطاكي، مما يدل على أنه متابع في الجملة، لكن عبد الرزاق يسندها أحيانا عن الزهري، وأحيانا يتجاوزه فيرويها عن الزهريّ عن عروة، وأحيانا يتجاوز ذلك فيسنده عن ابن عباس، وغير ذلك وسيأتي الإشارة إلى ذلك كله عند التعليق على النص.\n٣) إن هذا الكتاب أخرج البخاري في صحيحه جزءًا يسيرا منه معلقا، عن حجاج بن أبي منيع، عن جده، عن الزهريّ، عن عروة فيما يتعلق بامرأة الجون التي تزوجها رسول الله ﷺ ثم طلقها، وقد وصل هذا التعليق الحافظ ابن حجر في تغليق التعليق: ٤/ ٤٣٤، وانظر الصحيح للبخاري مع الفتح: ١٠/ ٤٤٧، كتاب الطلاق، باب من طلق وهل يواجه الرجل امرأته بالطلاق؟\nوكذا أخرج جزءًا من هذه النسخة الإمام يعقوب بن سفيان الفسوي في كتابه المعرفة والتاريخ في مواطن كثيرة مفرقة بسنده عن حجاج بن أبي منيع، عن جده، عن الزهريّ، انظر فهرس كتاب المعرفة والتاريخ: ٤/ ٦٩.\n٤) وقد أثنى الإمام محمد بن يحيى الذهلي على هذا الكتاب، وصححه كما في ترجمة عبيد الله بن أبي زياد الرصافي: \"لم أعلم له راوية غير ابن ابنه، يقال له: حجاج بن أبي منيع، أخرج إلي جزءا من أحاديث الزُّهْرِيّ، فنظرت فيها فوجدتها صحاحا، فلم أكتب منها إلا يسيرا\" اهـ.\nانظر تهذيب الكمال: ٥/ ٤٦١، وتهذيب التهذيب: ٢/ ٢٠٨.\nوبهذا يظهر لنا أن هذا الكتاب محفوظ من كلام الإمام الزهريّ مرسلا، وأما مفردات الرواية فلها شواهد كثيرة في السنة النبوية المرفوعة، ويصعب في هذا التعليق تتبعها، لأن هذا يخرج عن موضوع التحقيق إلى موضوع الشرح والتعليق، وقد استوعبت هذه الرواية =\n⦗٥٠⦘ = على إجمالها جميع مغازي النبي ﷺ من أولها إلى أن توفاه الله ﷿، في تصلح أن تكون سيرة مستقلة فيما يتعلق بالمغازي، تخرج مع التعليق عليها في رسالة مستقلة.\n(^٨) في (م): بسَبْع عَشْرةَ.\n(^٩) بكسر أوله وسكون الهاء بعدها جيم مفتوحة ثم مهملة.\nانظر ترجمته في: الإصابة: \"٦ /ت ٨٢٧٨\".\n(^١٠) سورة الحشر، جزء من الآية (٥).\n(^١١) (م ٤/ ١٠٦/ ب).\n(^١٢) الصنع هو: الحصن كما في النهاية في غريب الحديث، لابن الأثير ٣/ ١١٣ وانظر أيضا: الصحاح للجوهري مادة: \"صنع\".\n(^١٣) اللأمة: أداة الحرب كلها: من رمح، وبيضة، ومغفر، وسيف، ودرع.\nانظر تهذيب اللغة للأزهري: ١٥/ ٣٩٩، المعجم الوسيط: ٢/ ٨١١.\n(^١٤) هذه الرواية التي أخرجها المصنف، في حوار النبي ﷺ مع بعض أصحابه ﵃ يوم أحد وما وقع فيها من رؤيته ﷺ في المنام من البقر المنحرة .... إلى آخره، قد أخرج نحوها ابن سعد في الطبقات: ٢/ ٣٤، وأحمد في المسند: ٣/ ٣٥١، والدارمي في =\n⦗٥٢⦘ = السنن: ١/ ٥٦٦ من طرق، واللفظ لأحمد، عن حماد بن سلمة، حدثنا أبو الزبير، عن جابر، أن رسول الله ﷺ قال: رأيت كأني في درع حصينة، ورأيت بقرا منحرة، فأولت أن الدرع الحصينة: المدينة، وأن البقر هو والله خير، قال: فقال لأصحابه: \"لو أنا أقمنا بالمدينة فإن دخلوا علينا فيها قاتلناهم\" فقالوا: يا رسول الله، ما دُخل علينا فيها في جاهلية، فكيف يُدْخل علينا فيها في الإسلام؟ قال عفان -يعني ابن مسلم أحد رواة الخبر عن حماد بن سلمة- في حديثه: \"شأنَكم إذا\" قال: فلبس لأمته، قال: فقالت الأنصار: رددنا على رسول الله ﷺ رأيه، فجاؤوا فقالوا: يا نبي الله، شأنَك إذا، فقال: \"إنه ليس لنبي إذا لبس لأمته أن يضعها حتى يقاتل\".\nوإسناده صحيح كما قال الحافظ ابن حجر ﵀ في الفتح: ٨/ ١٢٩ عند \"حديث ٤٠٨٢\"، لكن قال العلامة الألباني في السلسلة الصحيحة له: ٣/ ٩١، \"حديث ١١٠٠\": \"أبو الزبير مدلس، وقد عنعنه عند جميع مخرجيه، وقول الحافظ في الفتح: ١٢/ ٣٥٥ وفي رواية لأحمد: حدثنا جابر، فأظنه وهما منه، سببه أنه انتقل نظره إلى قول حماد في رواية عبد الصمد عنه \"حدثنا\" فظن أنه من قول أبي الزبير، والله أعلم\" انتهى كلام الشيخ حفظه الله.\nوهذا الذي ذكره الشيخ الألباني من استدراكه وتوهيمه للحافظ ابن حجر فيه نظر، فإنه لا يبعد أن تكون نسخة المسند التي عند الحافظ فيها تصريح أبي الزبير بالسماع من جابر ﵁، ويؤكد ما ذكرته، أن الحافظ ابن حجر ﵀ قد جزم بسماع أبي الزبير من جابر في رواية أحمد في كتاب آخر له وهو إتحاف المهرة بالفوائد المبتكرة من أطراف العشرة: حيث قال: ٣/ ٣٧٢ بعد أن ذكر طرف الحديث: \"رواه الإمام أحمد عن عفان وعبد الصمد، عن حماد بطوله، وصرح في رواية عبد الصمد بسماع أبي الزبير له من جابر\" اهـ.\nفلو سلمنا أن الحافظ انتقل بصره عند تأليفه للفتح، فمن البعيد أن ينتقل بصره مرة أخرى عند تأليفه للإتحاف، فالحاصل أن مثل هذا الجزم من الحافظ في أكثر من كتاب =\n⦗٥٣⦘ = له، يؤكد صحة ما ذكره، ويبعد معه الوهم وانتقال البصر!! وقد كنت قرأت بحثا للحافظ في كتابه بذل الماعون في فضل الطاعون ص ١٣٣ - ١٣٥ حول حديث ابن عمر وغيره أن النبي ﷺ قال في الطاعون: \"إنه وخز أعدائكم من الجن\" فهمت منه أن الحافظ ﵀ كان يملك نسخا عدة من المسند، فليرجع إليه، والله أعلم.\nويشهد للحديث كذلك ما أخرجه أحمد في مسنده: ١/ ٢٧١ من طريق ابن أبي الزناد، عن أبيه، عن الأعمى عبيد الله بن عبد الله بن عتبة بن مسعود عن ابن عباس قال: تنفل رسول الله ﷺ سيفه ذا الفقار يوم بدر، وهو الذي رأى فيه الرؤيا يوم أحد، فقال: \"رأيت في سيفي ذي الفقار فَلًّا، فأولته فلًّا يكون فيكم، ورأيت أني مردف كبشا، فأولته كبش الكتيبة، ورأيت أني في درع حصينة فأولتها المدينة، ورأيت بقرا تذبح، فبقر والله خير، فبقر والله خير، فكان الذي قال رسول الله ﷺ\" وإسناده حسن.\nابن أبي الزناد اسمه: عبد الرحمن تكلم فيه بعض النقاد: كابن معين، وفي التقريب: صدوق، تغير حفظه لما قدم بغداد، وقال الذهبي في الميزان: ٢/ ٥٧٦ \"هو إن شاء الله حسن الحال في الرواية … \".\nوأما قول العلامة أحمد شاكر في تعليقه على المسند: ٢/ ١٤٦ \"حديث ٢٤٤٥\": إسناده صحيح إ! ففيه تجوز وتسامح، والأقرب أنه حسن فقط لأجل عبد الرحمن بن أبي الزناد، والله أعلم.\nوفي الباب عن أبي موسى الأشعري مرفوعا عند البخاري في صحيحه \"حديث ٣٦٢٢\".\nومسلم \"حديث ٢٢٧٢\"، ما يشهد كذلك لبعض ما ذكره الزهريّ، والله أعلم.\n(^١٥) هذا الذي ذكره الإمام الزهري في عدد المسلمين يوم أحد، يخالف ما عليه أكثر أهل المغازي من أنهم كانوا سبعمئة، وذلك بعد انسحاب عبد الله بن أبي ومن معه، وكانوا قريبا من ثلث الجيش، وقد أخرج البيهقي في دلائل النبوة: ٣/ ٢٢٠ رواية أخرى بسنده عن الزهري توافق =\n⦗٥٤⦘ = ما عليه الجمهور، ثم ذكر الرواية الأخرى عنه ثم عقب ذلك بقوله: \"وقوله الأول أشبه بما رواه موسى بن عقبة وأشهر عند أهل المغازي، كان كان المشهور عن الزهري أربعمئة\" اهـ.\nوانظر كذلك البداية والنهاية لابن كثير: ٤/ ١٤.\n(^١٦) سورة آل عمران، جزء من الآية (١٥٢ و١٥٣).\n(^١٧) بالتشديد: الصحراء، انظر لسان العرب: ١٣/ ٨٥.\n(^١٨) المراد بها مدينة الرسول، وهي تصغير \"البحرة\" والعرب تسمى المدن والقرى البحار.\nانظر النهاية في غريب الحديث: ١/ ١٠٠.\n(^١٩) الأزل، الشدة والضيق، انظر لسان العرب: ١١/ ١٣.\n(^٢٠) كذا سماه الزهري ﵀، والمعروف في كتب السيرة والمغازي، وكتاب أسماء الصحابة، أن اسمه نعيم بن مسعود الأشجعي، فيحتمل أنه تصحف اسم \"عامر\" إلى \"عمرو\"، ويكون الزهري قد نسبه إلى جده، لأن اسمه كما في مصادر ترجمته: نعيم بن مسعود بن عامر الأشجعي الاستيعاب: \"٤ / ت ٢٦٥٨\"، الإصابة: \"٦/ ت ٨٨٠٢\".\n(^٢١) سورة الأحزاب، جزء من الآية (٩ - ١٤).\n(^٢٢) يقع في جنوب المدينة على بعد \"٢٠\" كيلا، تراه وأنت تخرج من ذي الحليفة على =\n⦗٥٦⦘ = طريق مكة المعبدة في جهة اليمين بعيدا.\nانظر معجم البلدان للحموي: ٢/ ٣٤٦، على طريق الهجرة ص ١٠٥، معجم المعالم الجغرافية في السيرة النبوية ص ١٠٥ كلاهما لعاتق البلادي.\n(^٢٣) سورة الأحزاب، جزء من الآية (٢٥ - ٢٧).\n(^٢٤) منطقة تقع غرب مكة، على بعد \"٢٢ كيلا\" على الطريق إلى جدة، وقد غُيّر اسمها إلى الشُميسي، أفاده البلادي في نسب حرب ص ٢٩٩.\n(^٢٥) سورة الفتح، جزء من الآية (٢٠).\n(^٢٦) وقد أسلم حويطب ﵁، عام الفتح، وشهد حيننا، ومات في خلاف؛ معاوية ﵁، سنة أربع وخمسين. انظر أسد الغابة: \"٢ / ت ١٩١٠\"، والإصابة \"٢ / ت ١٨٨٧\".\n(^٢٧) سورة النصر، الآية (١).\n(^٢٨) بفتح العين المهملة، وضم الجيم كعَضُد، وهم: بنو نصر بن معاوية بن بكر بن هوازن، وبنو جُشَم بن بكر بن هوازن. كأنهم آخرهم.\nانظر لسان العرب: ٥/ ٣٧٢، تاج العروس: ٨/ ٩٧، وجمهرة أنساب العرب لابن حزم ص ٢٦٩.\n(^٢٩) بالصاد المهملة نسبة لبني نصر بن معاوية بن بكر، وفي المطبوع: ٤/ ٣٨٠، ومصنف عبد الرزاق: ٥/ ٣٧٨: النضري بالضاد المعجمة، وهو خطأ. ثم إن مالكا هذا أسلم بعد أن انهزم يوم حنين، وحسن إسلامه.\nانظر ترجمته: جمهرة أنساب العرب ص ٢٦٩، وقصة إسلامه في الاستيعاب \"٣ /ت ٢٣١٨\" الإصابة \"٥ /ت ٧٦٨٩\".\n(^٣٠) وعند عبد الرزاق في المصنف: ٥/ ٣٧٨: فاقتتلوا بحنين.\n(^٣١) سورة التوبة، جزء من الآية (٢٥).\n(^٣٢) ماء بين الطائف ومكة، وهي إلى مكة أقرب، انظر معجم البلدان: ٢/ ١٦٥.\n(^٣٣) سورة التوبة، جزء من الآية (١١٧).\n(^٣٤) سورة التوبة، جزء من الآية (١١٨).\n(^٣٥) وهم: كعب بن مالك الأنصاري السلمي، ومُرارة بن الربيع العمري، وهلال بن أمية الواقفي.\nانظر خبر تخلفهم عن غزوة تبوك وتوبتهم مطولة في صحيح البخاري، كتاب المغازي، =\n⦗٦٠⦘ = باب حديث كعب بن مالك .. ٨/ ٤٥٢ فتح، حديث \"٤٤١٨\".\nوأخرجه كذلك مسلم في صحيحه، كتاب التوبة، باب حديث توبة كعب بن مالك وصاحبيه: ٤/ ٢١٢٠، حديث \"٥٣\".","vol":"15","page":47},{"text":"٧٤٠٦ - ز حدثنا سليمان بن سيف الحرّاني قال: حدثنا سعيد بن بَزيع، عن محمد بن إسحاق، قال: (^١) \"وكان جميع\n⦗٦١⦘ ما غزا رسول الله ﷺ ستا وعشرين (^٢) غزوة، أول (^٣) غزوة غزاها بنفسه ودّان، وهي غزوة الأبواء (^٤)، ثم غزوة بواط (^٥) إلى ناحية رَضْوى (^٦)، ثم غزوة العُشيرة من بطن ينبع\".\nثم غزوة بدر الأولى يطلب كُرْز بن جابر، ثم غزوة بدر التي قتل فيها صناديد قريش، ثم غزوة بني سليم حتى بلغ الكُدر (^٧) ماء لبني\n⦗٦٢⦘ سليم، ثم غزوة (^٨) يطلب أبا سفيان بن حرب حتى بلغ قَرقَر (^٩) الكدر، ثم غزوة غَطَفان إلى نجد، وهي غزوة ذي أمَرّ، ثم غزوة بُحْران (^١٠) معدِن بالحجاز فوق الفُرُع (^١١)، ثم غزوة أحد، ثم غزوة حمراء الأسد، ثم غزوة بني النضير أجلاهم إلى خيبر، ثم غزوة ذات الرقاع من بُحْران (^١٢)، ثم غزوة بدر الآخرة لميعاد أبي سفيان وهي غزوة السويق (^١٣)، ثم غزوة\n⦗٦٣⦘ دومة (^١٤) الجندل، ثم غزوة الخندق، ثم غزوة بني قريظة، ثم غزوة بني لِحيان من هذيل، ثم غزوة ذي قَرَد (^١٥) يطلب عيينة بن حصن، ثم غزوة بني المصطلق من خزاعة، ثم غزوة الحديبية لا يريد قتالا قصده المشركون، ثم غزوة خيبر، ثم اعتمر عمرة القضاء، ثم غزوة الفتح: فتح مكة، ثم غزوة حنين، ثم غزوة الطائف، ثم غزوة تبوك (^١٦). قاتل رسول الله ﷺ من ذلك في تسع غزوات: غزوته بدرا، وغزوته أحدا، وغزوته الخندق، وغزوته بني قريظة، وغزوته بني المصطلق، وغزوته خيبر وغزوته الفتح: فتح مكة، وغزوته حُنينا، وغزوته الطائف.\nوكانت سرايا رسول الله ﷺ وبعوثه فيما بين قدم المدينة، وبين أن قبضه الله ﷿ خمسا وثلاثين (^١٧) بين بعْث وسرية: غزوة\n⦗٦٤⦘ عبيدة بن الحارث بن المطلب إلى أخْنَا أسفل من ثنية (^١٨) المرة، وهو ماء بالحجاز، ثم غزوة حمزة بن عبد المطلب إلى ساحل البحر من ناحية العِيص (^١٩)، وبعض الناس يقدم غزوة حمزة بن عبد المطلب على غزوة عبيدة، ثم غزوة سعد بن أبي وقاص الخرّار (^٢٠) من أرض الحجاز، ثم غزوة عبد الله بن جحش إلى نخلة (^٢١)، ثم غزوة زيد بن حارثة إلى القَرَدَة أو القرد، الشك من أبي عوانة (^٢٢)، ثم غزوة مرثد بن أبي مرثد الرجيع (^٢٣)، ثم غزوة المنذر بن عمرو بئر معونة (^٢٤)، ثم غزوة أبي عبيدة بن الجراح إلى ذي القَصَّة (^٢٥)، من طريق\n⦗٦٥⦘ العراق، ثم غزوة عمر بن الخطاب تربة من أرض بني عامر، ثم غزوة علي بن أبي طالب اليمن، ثم غزوة غالب بن عبد الله الكلبي؛ كلب ليث، فأصاب بني المُلَوّح، وغزوة علي بن أبي طالب إلى بني عبد الله بن سعد من أهل فدك (^٢٦)، وغزوة ابن أبي العوجاء السلمي أرض بني سليم، أصيب بها هو وأصحابه جميعا، وغزوة عكاشة بن محصن الغَمْرة (^٢٧)، وغزوة أبي سلمة بن عبد الأسد قَطَن، ماء من مياه بني أسد من ناحية نجد، قتل فيها مسعود بن عروة، وغزوة محمد بن مسلمة أخي بني حارثة إلى القُرَطَا (^٢٨) من هوازن، وغزوة بشير بن سعد بن مرة بفدك، وغزوة بشير بن سعد أيضا إلى نمر وحنان: بلدين من أرض خيبر، وغزوة زيد بن حارثة الجَمُوم من أرض بني سليم (^٢٩)، وغزوة زيد بن حارثة أيضا جذام من أرض حِسْمى (^٣٠)، وغزوة زيد بن حارثة أيضا الطرف (^٣١) من ناحية نَخْل من طريق العراق،\n⦗٦٦⦘ وغزوة زيد بن حارثة وادي القرى (^٣٢)، لقي به بني فزارة، وأصيب بها أناس من أصحابه وارتُثَّ (^٣٣) زيد من بين القتلى، وفيها أصيب ورد بن عمرو بن مَدَّاس، فلما قدم زيد بن حارثة نذر أن لا يمس رأسه غُسل من جنابة حتى يغزو فزارة، فلما استبلّ (^٣٤) من جراحه، بعثه رسول الله ﷺ في جيش إلى بني فزارة، فلقيهم بوادي القرى، فأصاب منهم، وقتل قيس بن المِشْجَر اليعمري، ومسعدة بن حكمة بن مالك بن بدر، وأسر أم قِرْفة فاطمة بنت ربيعة بن زيد، كانت عند مالك بن حذيفة بن بدر، وغزوة عبد الله بن رواحة مرتين: إحداهما التي أصاب فيها البشير (^٣٥) بن رزام اليهودي، وغزوة عبد الله بن عتيك إلى خيبر فأصاب فيها أبا رافع سَلام بن أبي الحقيق، وقد كان رسول الله ﷺ بعث محمد بن مسلمة أصحابه فيما بين بدر وأحد إلى\n⦗٦٧⦘ كعب بن الأشرف فقتلوه، وبعث رسول الله ﷺ عبد الله بن أنيس إلى خالد بن سفيان بن نُبيح الهذلي وهو بنخلة أو بعُرنة (^٣٦)، يجمع لرسول الله ﷺ الناس ليغزوه، فقتله، وغزوة ابن (^٣٧) حارثة وجعفر بن أبي طالب وعبد الله بن رواحة: مؤتة (^٣٨) من أرض الشام فأصيبوا بها، وغزوة كعب بن عمير الغفاري ذات أطلاح (^٣٩) من أرض الشام، أصيب بها هو وأصحابه جميعا، وغزوة عيينة بن حصن بن حذيفة بالعنبر من بني تميم، وغزوة غالب بن عبد الله الكلبي كلب ليث أرض بني مرة وغزوة عمرو بن العاص بن وائل ذات السلاسل (^٤٠) من أرض بَلّى (^٤١) وعذرة، وغزوة ابن أبي حَدْرَد وأصحابه إلى بطن إضم (^٤٢) وكان قبل الفتح، وغزوة ابن أبي حدرد الأسلمي إلى الغابة (^٤٣)،\n⦗٦٨⦘ وسرية عبد الرحمن بن عوف ثم سرية أبي عبيدة بن الجراح إلى سَيف (^٤٤) البحر، وزودهم جرابا من تمر\" (^٤٥).\nقال: فحدثنا سعيد (^٤٦)، قال: قال ابن إسحاق: \"وقد كان تكلم في عهد رسول الله ﷺ مسيلمة بن حبيب باليمامة في بني حنيفة، والأسود بن كعب العنسي بصنعاء\".\n_________\n(^١) سيورد المصنف نصا مطولا من كلام ابن إسحاق حول مجمل مغازي رسول الله ﷺ وسراياه، وإسناده إليه حسن كما سبق في ترجمة رجاله، وقد روى كذلك هذه القطعة من كلام ابن إسحاق الإمام أبو محمد عبد الملك بن هشام في سيرته الشهيرة: ٢/ ٦٠٨ قال: حدثنا زياد بن عبد الله البكائي، عن محمد بن إسحاق المطلبي به، بنحو رواية أبي عوانة مع اختلاف يسير في بعض الألفاظ، أنبه إن شاء الله تعالى على ما يحتاج منها، وهو كذلك إسناد حسن إلى ابن إسحاق من كلامه ﵀.\n(^٢) في رواية ابن هشام: ٢/ ٦٠٨: سبع وعشرين غزوة، وهو المطابق لما سيذكر من الغزوات بالتفصيل، إلا إذا لم تعد عمرة القضاء من الغزوات، والله أعلم.\nوانظر الروض الأنف للسهيلي: ٧/ ٥١٢.\n(^٣) من قوله: أول غزوة غزاها بنفسه إلى قوله: ثم غزا العشيرة من بطن ينبع.\nأخرجه البخاري في صحيحه معلقا مختصرا عن ابن إسحاق، كتاب المغازي، باب غزوة العشيرة أو العسير: ٨/ ٣ فتح.\n(^٤) قرية من عمل الفُرع، بينها وبين الجُحفة من جهة المدينة ثلاثة وعشرون ميلا، قيل: سميت بذلك لما كان فيها من الوباء، وهي على القلب، وإلا لقيل: الأوباء.\nانظر فتح الباري لابن حجر: ٣/ ٨، معجم معالم الحجاز للبلادي: ١/ ٣٧.\n(^٥) بفتح الموحدة وقد تضم وتخفيف الواو، وآخره مهملة: جبل من جبال جهينة بقرب ينبع. انظر فتح الباري: ٨/ ٤، معجم المعالم الجغرافية في السيرة النبوية ص ٥٠.\n(^٦) بفتح الراء، وسكون الضاد المعجمة، وبالقصر، وهو جبل مشهور عظيم بينبع، يضرب إلى الحمرة، يقع على الضفة اليمنى لوادي ينبع، ثم يشرف على الساحل، ليس بينه وبين البحر شيء من الأعلام، وإذا كنت في مدينة ينبع البحر، رأيته رأي العين شمالا شرقيا.\nانظر معجم المعالم الجغرافية في السيرة النبوية ص ١٤١.\n(^٧) بضم الكاف، وسكون الدال، إذا سرت من المدينة، فكنت بين الصُّويدرة والحناكية =\n⦗٦٢⦘ = تؤم القصيم، فهي على يمينك في ذلك الفضاء الواسع … غير أن الاسم بذاته غير معروف اليوم، أفاده البلادي في معجم المعالم الجغرافية في السيرة النبوية ص ٢٦٢.\n(^٨) وقد سمى ابن جرير هذه الغزوة بالسويق.\nانظر تاريخ الرسل والملوك له: ٣/ ١٥٣.\n(^٩) هي الكُدْر السابقة قبل قليل.\n(^١٠) بضم الباء الموحدة على المشهور، وبعضهم ضبطها بالفتح. انظر معجم البلدان: ١/ ٤٠٦.\n(^١١) قرية من نواحي المدينة، بينها وبين المدينة ثمانية برد على طريق مكة.\nانظر معجم البلدان: ٤/ ٢٨٧.\n(^١٢) كذا وقع في الأصل وذكر \"بحران\" غريب، لأن المعروف من غزوة ذات الرقاع في جميع مصادر السيرة أنها كانت قِبَل نجد في منطقة يقال لها نخل وهي من منازل بني ثعلبة بنجد، فلعله تصحفت كلمة \"نخل\" إلى \"بحران\" ويؤكد هذا رواية ابن هشام في سيرته: ٢/ ٦٠٨ عن ابن إسحاق، وكذا رواية ابن جرير في تاريخه: ٣/ ١٥٣، وفيها \"ثم غزوة ذات الرقاع من نخل\" والله أعلم.\n(^١٣) وتسمى هذه الغزوة كذلك بغزوة بدر الثالثة، وبدر الموعد.\nانظر سيرة ابن هشام: ٢/ ٢٠٩ - ٢١٠، الفصول لابن كثير ص ١٦٢ - ١٦٣.\n(^١٤) من أعمال المدينة حصن على سبعة مراحل من دمشق، بينها وبين المدينة، قرب جبل طئ كما قيل.\nانظر مراصد الاطلاع على أسماء الأمكنة والبقاع: ٢/ ٥٤٢.\n(^١٥) ماء على ليلتين من المدينة، بينها وبين خيبر. وانظر مراصد الاطلاع: ٣/ ٥٥٤.\n(^١٦) وهي آخر غزوة غزاها رسول الله ﷺ -كما في سيرة ابن هشام: ٢/ ٥٥٤.\n(^١٧) في رواية ابن هشام عن ابن إسحاق: ٢/ ٦٠٩، ٧/ ٤٦٨ مع الروض الأنف: ثمان وثلاثون، والتفصيل الذي سيأتي في الرواية وسواء عند أبي عوانة في روايته أو عند ابن هشام، مطابق لما عند أبي عوانة أعني خمسا وثلاثين بين بعث وسرية، والغريب أن السهلي في الروض الأنف: ٧/ ٥١٢ مع أنه وقف على نص ابن هشام ومع ذلك قال: \"إن عدد البعوث والسرايا ست وثلاثون كما في الكتاب\" يعني به كتاب ابن هشام!!.\n(^١٨) انظر معجم البلدان: ٢/ ٩٩ - ١٠٠.\n(^١٩) بعين مهملة مكسورة ثم سكون وآخره صاد مهملة، وقد وقع في الأصل بالغين المعجمة وهو خطأ، موضع في بلاد بني سليم فوق السوارقية.\nانظر معجم البلدان: ٤/ ١٩٥.\n(^٢٠) ذكر ياقوت في معجمه: ٢/ ٤٠٠ - ٤٠١، أقوالا في تحديدها ولم يجزم بشيء منها فقال: \"يقال: هو قرب الجحفة، وقيل: واد من أودية المدينة، وقيل: ماء بالمدينة، وقيل: موضع بخيبر\" اهـ.\n(^٢١) موضع بين مكة والطائف. انظر السيرة لابن هشام: ١/ ٦٠١.\n(^٢٢) في رواية ابن هشام: ٢/ ٦٠٩ عن ابن إسحاق \"القردة\" بدون شك.\n(^٢٣) ماء لهذيل، قرب الهدة بين مكة والطائف.\nانظر مراصد الاطلاع: ٢/ ٦٠٦، وتاج العروس: ٢١/ ٧٣ - ٧٤.\n(^٢٤) موضع بين أرض بني عامر وحرة بني سليم. أفاده في مراصد الاطلاع: ٣/ ١٢٩٢.\n(^٢٥) موضع بين زبالة والشقوق، دون الشقوق بميلين. انظر معجم البلدان: ٤/ ٤١٦.\n(^٢٦) بالتحريك وآخره كاف، قرية بالحجاز شرقي خيبر، تعرف اليوم بالحائط، كأنها وبين المدينة يومان، وقيل ثلاثة. معجم البلدان: ٤/ ٢٧٠، ومعجم المعالم الجغرافية في السيرة النبوية: ص ٢٣٥.\n(^٢٧) من أعمال المدينة، على طريق نجد. معجم البلدان: ٤/ ٢٤٠.\n(^٢٨) بطون من بني كلاب. انظر تاج العروس للزبيدي: ٢٠/ ١٤.\n(^٢٩) انظر معجم البلدان: ٢/ ١٩٠.\n(^٣٠) بالكسر ثم السكون مقصور: أرض ببادية الشام، بينها وبين وادي القرى ليلتان.\nمعجم البلدان: ٢/ ٢٩٨.\n(^٣١) وقع في الأصل: الصرف، بالصاد المهملة، والتصويب من سيرة ابن هشام: ٢/ ٦١٦، =\n⦗٦٦⦘ = معجم البلدان: ٤/ ٣٥ وغيرها.\n(^٣٢) واد بين المدينة والشام، وبالأدق بين تيماء وخيبر، كثير القرى، وبها سمي وادي القرى. انظر معجم البلدان: ٤/ ٣٨٤، ٥/ ٣٩٧.\n(^٣٣) بالبناء للمجهول، أي حُمِل من المعركة رثيثا أي جريحا وبه رمق.\nانظر تهذيب اللغة للأزهري: ١٥/ ٥٨، واللسان: ٢/ ١٥١ مادة: رثث.\n(^٣٤) أي شفي، والبِّل: الشفاء.\nانظر لسان العرب: ١١/ ٦٥ مادة: بلل.\n(^٣٥) وفي سيرة ابن هشام: ٢/ ٦١٨، اليسير بالسين المهملة.\n(^٣٦) واد بحذاء عرفات. معجم البلدان: ٤/ ١٢٥.\n(^٣٧) في الأصل: \"بن\".\n(^٣٨) قرية من قرى البلقاء في حدود الشام. معجم البلدان: ٥/ ٢٥٤.\n(^٣٩) بالحاء المهملة، موضع من وراء ذات القرى إلى المدينة. انظر معجم البلدان: ١/ ٢٥٩.\n(^٤٠) نسبة إلى ماء سلسل، وهو ماء بأرض جذام. انظر معجم البلدان: ٣/ ٢٦٣.\n(^٤١) انظر معجم البلدان: ١/ ٥٨٦.\n(^٤٢) بالكسر ثم الفتح: ماء يطؤه الطريق بين مكة واليمامة عند السمينة.\nانظر الروض المعطار ص ٤٥.\n(^٤٣) موضع قرب المدينة من ناحية الشام. معجم البلدان: ٤/ ٢٠٦.\n(^٤٤) سيف البحر: جانبه وساحله، انظر لسان العرب: ٩/ ١٦٧.\n(^٤٥) إلى هنا انتهت رواية ابن هشام في سيرته: ٢/ ٦٣٢.\n(^٤٦) ابن بزيع الحراني.","vol":"15","page":60},{"text":"<span data-type='title' id=toc-1054>بقية باب عدد غزوات النبي ﷺ</span>- (^١).\n_________\n(^١) كذا في الأصل، وقد فصل بين الكلام بهذا العنوان، والظاهر أن الكلام متصل بالإسناد السابق.","vol":"15","page":69},{"text":"وقد كان رسول الله ﷺ بعث أمراءه وعماله على الصدقات إلى كل ما أوطأ الإسلام من البلدان، فبعث المهاجر بن أبي أمية بن المغيرة المخزومي إلى صنعاء، فخرج العنسي عليه وهو بها، وبعث زياد بن لبيد الأنصاري -أخا بني بياضة- إلى حضرموت وعلى صدقاتها، وبعث عدي بن حاتم على صدقات طيء وأسد، وبعث مالك بن نورة على صدقات بني حنظلة، وفرق صدقات بني سعد على رجلين منهم، فبعث الزبرقان بن بدر على ناحية منها، وبعث قيس بن عاصم على ناحية منهم، وقد كان رسول الله ﷺ بعث العلاء بن الحضرمي على البحرين (^١)، وبعث علي بن أبي طالب إلى أهل نجران ليجمع صدقاتهم ويقدم عليه يحزيتهم، وقد كان مسيلمة كتب إلى النبي ﷺ: \"من مسيلمة رسول الله إلى محمد رسول الله ﷺ أمَّا بعد: فإني أشركت في الأمر معك، وإنَّ لنا نصف الأرض، ولقريش نصف الأرض، ولكن قريش يعتدون\"، وقدم على رسول الله ﷺ رسولان له بهذا الكتاب.\n_________\n(^١) وتسمى اليوم: الهَقُوف، وقد تسمى \"الحسا\" في المملكة العربية السعودية في المنطقة الشرقية.\nانظر التعريف بها قديما في معجم البلدان: ١/ ٤١٢، وحديثا في معجم المعالم الجغرافية في السيرة النبوية: ص ٤٠.","vol":"15","page":69},{"text":"٧٤٠٧ - ز حدثنا إبراهيم بن مرزوق، قال: حدثنا عمرو بن أبي رَزين (^١)، قال: حدثنا هشام بن أبي عبد الله (^٢)، عن قتادة، \"أنّ مغازي رسول الله ﷺ وسراياه، كانت ثلاثة وأربعين؛ أربعا وعشرين سرية بعثها رسول الله ﷺ، وتسع عَشْرةَ غزوة خرج فيها، لقي ثماني بنفسه: بدرا وأحدا، والأحزاب، والمريسيع (^٣)، وقديدا (^٤)، وخيبر، وفتح مكة، وحنينا؛ وكانت الحديبية في سنة ست، وكانت العمرة، قصده المشركون، وصالحهم على أن يعتمر العام المقبل، واعتمر سنة سبع، وكان الفتح في رمضان سنة ثمان، وحج أبو بكر سنة تسع، وقرأ علي بن أبي طالب على الناس ﴿بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ﴾ (^٥)، وحج رسول الله ﷺ سنة عشر، وصدر إلى المدينة، فتوفي بها في شهر ربيع الأول (^٦).\n_________\n(^١) هو عمرو بن محمد بن أبي رزين الخزاعي مولاهم، أبو عثمان البصري، توفي: ٢٠٦ هـ، ذكره ابن حبان في ثقاته، وقال: ربما أخطأ. وقال الحاكم وابن حجر: صدوق، وزاد ابن حجر: ربما أخطأ.\nانظر الثقات لابن حبان: ٨/ ٤٨٢، وتهذيب التهذيب: ٨/ ٩٨، والتقريب \"ت ٥١٢٤\".\n(^٢) الدستوائي، أبو بكر البصري، واسم أبي عبد الله: سنبر.\n(^٣) موضع من ناحية مكة بين قديد والساحل. وغزوة المريسيع هي غزوة بني المصطلق التي وقعت فيها قصة الإفك لعائشة ﵂. انظر الفتح: ١/ ٥٧٣، \"حديث ٣٣٤\".\n(^٤) موضع قرب مكة. انظر معجم البلدان: ٤/ ٣٥٥.\n(^٥) سورة التوبة، جزء من الآية (١).\n(^٦) إسناده حسن إلى قتادة من كلامه، وهو من الزوائد على مسلم، ولم أقف على أحد =\n⦗٧١⦘ = أخرجه غير المصنف.","vol":"15","page":70},{"text":"٧٤٠٨ - ز حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن معمر (^٣)، عن عثمان الجزري (^٤)، عن مقسم (^٥)، قال: \"كانت السرايا أربعا وعشرين، والمغازي ثماني عشرة، أو تسع عَشْرةَ\" (^٦).\n_________\n(^١) هو: أبو يعقوب إسحاق بن إبراهيم بن عباد الدبري.\n(^٢) ابن همام الصنعاني أبو بكر الحميري.\n(^٣) ابن راشد الأزدي مولاهم، أبو عروة البصري، نزيل اليمن.\n(^٤) ويقال له: عثمان المشاهد، قال الإمام أحمد بن حنبل: روى أحاديث مناكير، زعموا أنه ذهب كتابه.\nويظهر أنه كان عالما بالمغازي، قد قال معمر بن راشد: \"كتبت عنه صحيفتين في المغازي … \".\nانظر العلل للإمام أحمد بن حنبل: ١/ ١٣٢، ٢/ ٥٩٠، الجرح والتعديل \"٦/ ت ٩٥٢\".\n(^٥) ابن بُجْرة، ويقال: ابن نَجْدة، أبو القاسم، ويقال: أبو العباس، من مشاهير التابعين، توفي: ١٠١ هـ، اختلف فيه العلماء، فوثقه أكثرهم منهم الدارقطني، ويعقوب بن سفيان، وضعفه ابن سعد، وابن حزم، وغيربها، وخلص الذهبي إلى أنه صدوق، زاد ابن حجر: وكان يرسل.\nانظر طبقات ابن سعد \"٦/ ت ١٥٤٤\"، المحلى لابن حزم: ٢/ ١٨٩، الميزان \"٤ / ت ٨٧٤٥\"، تهذيب التهذيب: ١٠/ ٢٨٩، التقريب \"ت ٦٩٢١\".\n(^٦) الأثر من زوائد المصنف على مسلم، وإسناده إلى مقسم من كلامه حسن، والجزري وإن قال فيه أحمد ما سبق، إلا أن كونه كان عالما بالمغازي وله اعتناء بها يجعلنا نتساهل نوعا ما في روايته هذه، ويمكن أن يعلّ هذا الإسناد بشيء آخر، وهو أن الدبري ممن حمع من عبد الرزاق بعد الاختلاط، لكن يجاب عن ذلك بأن العلماء الذي وصفوا عبد الرزاق بالاختلاط قد بينوا أن ما دونّه من الحديث في كتبه المعتبرة =\n⦗٧٢⦘ = فهو صحيح، لأنها صنفت قبل اختلاطه ونقلها عنه الأئمة كما تفيده نصوص العلماء في ذلك، ورواية الدبري كانت كتابا كما هو معلوم. انظر شرح العلل لابن رجب ٢/ ٥٨١، السير: ١٣/ ٤١٧.","vol":"15","page":71},{"text":"٧٤٠٩ - ز حدثنا محمد بن عبد الحكم القِطْري (^١)، بالرملة قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثني محمد بن فليح بن سليمان (^٢)، عن موسى بن عقبة (^٣): \"ذكر مغازي رسول الله ﷺ التي قاتل فيها بنفسه، فلمّا قضى الله فعله من المشركين يوم بدر، ورجع رسول الله ﷺ إلى المدينة غزا بني سليم بالكدرة، ثم غزا غطفان بنخل، ثم غزا قريشا وبني سليم ببُحْران، ثم رجع ولم يلق أحدا، ثم غزا يوم أحد، ثم طلب العدو حتى بلغ حمراء الأسد، ثم غزا قريشا لموعدهم فأخلفوه، ثم غزا بني النضير الغزوة التي أجلاهم منها إلى خيبر، ثم غزا تلقاء نجد يريد محاربا وبني ثعلبة وهي غزوة ذات الرقاع التي قصرت فيها الصلاة صلاة الخوف، ثم غزوة دومة الجندل، ثم غزوة الخندق، ثم غزوة بني قريظة، ثم غزوة بني المصطلق بالمريسيع\n⦗٧٣⦘ فهزمهم الله وسبى في غزوته تلك جويرية بنت الحارث بن أبي ضرار، فقسم لها فكانت من نسائه، وزعم بعض بني المصطلق أنّ أباها طلبها فافتداها من النبي ﷺ، ثم خطبها فزوجها إياه، ثم كانت غزوة قطن قتل فيها مسعود بن عروة، وغزوة زيد بن حارثة ﵁ بثنية القردة، وغزوة الجموح (^٤) تلقاء أرض بني سليم وغزوة بحسمى، وغزوة الطرف، وغزوة وادي القرى، وقعة ورد بن مرداس.\nقال (^٥) ابن شهاب -وذكر مغازي رسول الله ﷺ التي قاتل فيها-: يوم بدر في رمضان سنة ثنتين، ثم قاتل أحد (^٦) في شوال من سنة ثلاث، ثم قاتل يوم الخندق وهو يوم الأحزاب، وبني قريظة في شوال سنة أربع، ثم قاتل بني المصطلق وبني لحيان في شعبان من سنة خمس، ثم قاتل يوم خيبر من سنة ست، ثم قاتل يوم الفتح في رمضان من سنة ثمان، ثم قاتل يوم حنين وحصر أهل الطائف في شوال سنة ثمان، ثم حج أبو بكر ﷺ سنة تسع، ثم حج رسول الله ﷺ حجة التمام سنة عشر وغزا رسول الله ﷺ ثنتي عشرة غزوة لم يكن فيها قتال، وكانت أول غزوة غزاها الأبواء، وغزوة ذي العُشيرة من قِبل يَنبع يريد كرز بن جابر، وكانت معه\n⦗٧٤⦘ قريش، وغزوة بدر الآخرة وغزوة غطفان، ثم غزوة الخندق يوم الأحزاب، وغزوة بني سليم بالكدر، وغزوة بواط، وغزوة نجران، وغزوة الطائف، وغزوة الحديبية، وغزوة تبوك، وهي آخر غزوة غزاها النبي ﷺ\" (^٧).\n_________\n(^١) واسم جده: يزيد، القطري -بكسر القاف، وسكون الطاء- من أهل الرملة، ترجم له ابن ماكولا في الإكمال: ٧/ ١٤٨، والسمعاني في الأنساب: ١٠/ ١٩٢، والذهبي في تاريخ الإسلام، حوادث (٢٦١ - ٢٨٠، ص ٤٥٠) وغيرهم.\n(^٢) الأسلمي أو الخزاعي، المدني.\n(^٣) ابن أبي عياش القرشي الأسدي، أبو محمد المدني أحد أئمة المغازي.\n(^٤) وفي معجم البلدان: ٢/ ١٩: الجَمُوم.\n(^٥) القائل هو موسى بن عقبة، أي بالإسناد السابق الموصول.\n(^٦) كذا في الأصل: أحد، والظاهر أنها: \"يوم أحد\" أو \"في أحد\".\n(^٧) هذه الرواية عن موسى بن عقبة من زوائد المصنف على مسلم، وإسنادها فيه ضعف لجهالة القِطري، حيث لم يوثقه أحد، ولم أقف على أحد خرجه غير المصنف، لكن الظاهر أنها قطعة من مغازي موسى بن عقبة الشهيرة، وهي مفقودة حتى الآن، وقد أخرج البخاري في صحيحه قطعة منها تتعلق بغزوة بدر من طريق إبراهيم بن المنذر، حدثنا محمد بن فليح بن سليمان، عن موسى بن عقبة، عن ابن شهاب، وهو نفس طريق المصنف، كتاب المغازي، باب بدون ترجمة: ٨/ ٥٩ فتح، \"حديث ٤٠٢٦\".","vol":"15","page":72},{"text":"<span data-type='title' id=toc-1055>مبتدأ كتاب الأمراء.</span>","vol":"15","page":75},{"text":"<span data-type='title' id=toc-1056>بيان إثبات الخلافة لقريش، وأنها فيهم أبدا، وأنهم المقتدى بهم في الإسلام والكفر.</span>","vol":"15","page":75},{"text":"٧٤١٠ - حدثنا الحسن بن أبي الربيع، قال: أخبرنا عبد الرزاق (^١)، ح.\nوحدثنا السُّلمي (^٢)، قال: حدثنا عبد الرزاق، قال حدثنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة وذكر أحاديث، وقال: قال رسول الله ﷺ: \"النَّاس تبع لقريش في هذا الشأن -أراه يعني الإمارة- مسلمهم تبع لمسلمهم وكافرهم تبع لكفارهم\" (^٣).\n_________\n(^١) عبد الرزاق، موضع الالتقاء مع مسلم.\n(^٢) هو أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري، المعروف بحمدان السلمي.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الأمارة، باب الناس تبع لقريش والخلافة في قريش ٣/ ١٤٥١ \"حديث ٢\".\nوأخرجه البخاري في صحيحه، كتاب المناقب، باب قول الله تعالى ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ الآية ٧/ ٢١٠ فتح \"حديث ٣٤٩٥\".","vol":"15","page":75},{"text":"٧٤١١ - حدثنا يونس بن عبد الأعلى، قال حدثنا سفيان (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة يبلغ به النبي ﷺ (^٢).\n_________\n(^١) هو ابن عيينة، وهذا موضع الالتقاء مع مسلم ﵀.\n(^٢) تقدم تخريجه، انظر \"حديث ٧٤١٠\"، وهو عند مسلم من طريق سفيان بن عيينة برقم ١.","vol":"15","page":75},{"text":"٧٤١٢ - وحدثنا أبو إسماعيل (^١)، قال حدثنا الحميدي، قال حدثنا سفيان (^٢)، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"الناس تبع لقريش بهذا الشأن، مسلمهم لمسلمهم وكافرهم لكافرهم\" (^٣).\n_________\n(^١) هو محمد بن إسماعيل بن يوسف الترمذي.\n(^٢) هو: ابن عيينة، موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه، انظر \"حديث ٧٤١٠\"، وهو عند مسلم من طريق ابن عيينة برقم ١.\nفوائد الاستخراج:\n١) في هذه الرواية تصريح سفيان بن عيينة بالتحديث من أبي الزناد، وقد وقع في صحيح مسلم بصيغة العنعنة، وابن عيينة، كان لم يكن مدلسا، إلا أن التحديث أقوى.","vol":"15","page":76},{"text":"٧٤١٣ - حدثنا البِرتيِ (^١)، قال: حدثنا القعنبي (^٢)، ح.\nوحدثنا أبو بكر الرازي (^٣)، قال: حدثنا خالد بن مخلد القطواني، قال: أخبرنا المغيرة الحزامي (^٤)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"الناس تبع لقريش في هذا الشأن، مسلمهم … \" بمثله (^٥).\n_________\n(^١) بكسر الباء المنقوطة بواحدة وسكون الراء، وهو العباس: أحمد بن محمد بن عيسى البرتي البغدادي القاضي.\n(^٢) القعنبي؛ هو موضع الالتقاء مع مسلم.\n(^٣) هو محمد بن زياد بن معروف، من أهل جرجان.\n(^٤) المغيرة، موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٤١٠\"، وهو عند مسلم من طريق المغيرة الحزامي برقم ١.","vol":"15","page":76},{"text":"٧٤١٤ - حدثنا يوسف بن مسَلّم (^١)، قال: حدثنا حجّاج (^٢)، عن ابن جُرَيج (^٣)، قال: حدثني أبو الزبير أيضا، أنَّه سمع جابر بن عبد الله ﵄، يقول: قال رسول الله ﷺ: \"الناس تبع لقريش في الخير والشر\" (^٤).\n_________\n(^١) هو: يوسف بن سعيد بن مسلّم المصيصي، أبو يعقوب.\n(^٢) ابن محمد المصيصي الأعور، أبو محمد الترمذي الأصل.\n(^٣) ابن جُرَيج؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب الناس تبع لقريش، والخلافة في قريش: ٣/ ١٤٥١ \"حديث ٣\".","vol":"15","page":77},{"text":"٧٤١٥ - حدثنا يزيد بن سنان، وابن الجنيد (^١)، والصَّغاني، قالوا: حدثنا أبو عاصم، عن ابن جُرَيج (^٢) بإسناده مثله (^٣).\n_________\n(^١) هو: محمد بن أحمد بن الجُنيد.\n(^٢) هو موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٤\".","vol":"15","page":77},{"text":"٧٤١٦ - حدثنا يوسف بن مسلَّم، قال: حدثنا حَجَّاج بن محمد، قال: حدثنا عاصم بن محمد (^١)، عن أبيه، عن ابن عمر، ح.\nحدثنا جعفر بن محمد الأنطاكي، قال: حدثنا الهيثم -هو ابن جميل (^٢) -، ح.\n⦗٧٨⦘ وحدثنا الصَّغاني قال: حدثنا أبو المنذر (^٣)، قالا: حدثنا عاصم بن محمد، ح.\nوحدثنا يونس بن حبيب، وأبو عبيد الله الوراق (^٤)، قالا: حدثنا أبو داود، حدثنا عاصم العمري، ح.\nوحدثنا أبو حفص عمر بن محمد العمري (^٥) بصنعاء، قال: حدثنا أبو الوليد، قال: حدثنا عاصم بن محمد (^٦)، كلهم قالوا: عن أبيه، عن ابن عمر، قال: قال رسول الله ﷺ: \"لا يزال هذا الأمر في قريش، ما بقي من الناس اثنان\" (^٧).\nوقال أبو عبيد الله: \"ما بقي منهم اثنان\".\n_________\n(^١) عاصم بن محمد؛ موضع الالتقاء مع مسلم.\n(^٢) بفتح الجيم، البغدادي، أبو سهل، نزيل أنطاكية.\n(^٣) هو النعمان بن عبد السلام بن حبيب التيمي الأصبهاني.\n(^٤) هو حماد بن الحسن بن عنبسة الوراق النهشلي، أبو عبيد الله المصري.\n(^٥) لم أقف له على ترجمة.\n(^٦) عاصم بن محمد؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر الحديث ٧٣٧٨.","vol":"15","page":77},{"text":"٧٤١٧ - حدثنا أحمد بن يحيى بن أبي زَنْبر الصّوري (^١)، قال: حدثنا الهيثم (^٢) أيضا، ح.\n⦗٧٩⦘ وحدثنا أبو أمية، قال: حدثنا أحمد بن يونس (^٣)، قالا: حدثنا عاصم بن محمد، عن أبيه، عن ابن عمر، قال: سمعت النبي ﷺ يقول: \"لا يزال هذا الأمر في قريش ما بقي من الناس اثنان\"، زاد أحمد بن يونس وغيره: \"ويقول بإصبعيه هكذا\" (^٤).\n_________\n(^١) ترجمه ابن منده وقال: \"حدث عن الهيثم بن جميل، حدثنا عنه: عثمان بن أحمد التنيسي\" أ. هـ، وقد وقع عنده: \"ابن أبي الزبر\"!.\nانظر فتح الباب في الكنى والألقاب: \"ت: ٤٤٩٣\".\n(^٢) ابن جميل البغدادي.\n(^٣) أحمد بن يونس؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث سبق تخريجه، انظر \"حديث ٧٤١٦\"، وليس عند مسلم هذه الزيادة التي ذكرها المصنف من طريق أحمد بن يونس وهي قوله \"ويقول بإصبعيه هكذا\"، وقد أخرجها الإسماعيلي كما في الفتح: ١٥/ ١١ ولفظه أكثر وضوحا وتفصيلا، ولفظه: \"ما بقي في الناس اثنان -وأشار بإصبعيه السبابة والوسطى-\" وسكت عنها ابن حجر في الفتح، وهذا يعني صحتها أو حسنها كما هو اصطلاحه الذي نص عليه في مقدمة الفتح ص ٥.","vol":"15","page":78},{"text":"<span data-type='title' id=toc-1057>بيان عدد الخلفاء بعد رسول الله ﷺ الذين ينصرون على من خالفهم ويعز الله بهم الدين، وأنّهم كلهم من قريش، والدليل على إبطال قول الخوارج.</span>","vol":"15","page":80},{"text":"٧٤١٨ - حدثنا يوسف بن مسلّم، قال: حدثنا داود بن منصور القاضي (^١)، قال حدثنا وهيب (^٢)، عن ابن عون (^٣)، عن الشعبي، عن جابر بن سمرة، سمرة، قال: قال النبي ﷺ: \"لا يزال هذا الأمر عزيزًا منيفًا، لا يضره من ناوأه حتى تقوم الساعة، إلى اثْني عشر خليفة، كلهم من قريش\" (^٤).\n_________\n(^١) النسائي أبو سليمان الثّغْري.\n(^٢) ابن خالد بن عجلان، الباهلي، أبو بكر البصري.\n(^٣) ابن عون؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب الناس تبع لقريش، والخلافة في قريش: ٣/ ١٤٥٣ \"حديث ٩\".","vol":"15","page":80},{"text":"٧٤١٩ - حدثنا الصَّغاني، قال: حدثنا عقبة بن مُكْرم (^١)، قال: حدثنا محبوب بن الحسن (^٢)، قال: حدثنا داود بن أبي هند (^٣)، عن الشعبي، عن جابر بن سمرة، قال: قال رسول الله ﷺ: \"لا يزال\n⦗٨١⦘ الأمر عزيزا إلى اثني عشر خليفة، قال: فضجَّ الناس، وقد قال النبي ﷺ كلمة خَفيتْ عليَّ، فقلت لأبي: ما قال؟ قال: قال: كلهم من قريش\" (^٤).\n_________\n(^١) ابن أفلح العمي، أبو عبد الملك البصري.\n(^٢) محبوب، هذا لقب له، وبه اشتهر، واسمه الحقيقي: محمد بن الحسن بن هلال القرشي مولاهم، أبو جعفر، ويقال: أبو الحسن البصري.\n(^٣) داود؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق ابن أبي هند برقم ٨.\nفوائد الاستخراج:\n١) تعيين داود وأنه ابن أبي هند، وقد جاء في رواية مسلم باسمه المجرد فقط.","vol":"15","page":80},{"text":"٧٤٢٠ - حدثنا ابن الجنيد، قال: حدثنا الأسود بن عامر (^١)، عن حماد بن سلمة، عن داود (^٢) بإسناده نحوه (^٣)، ح.\nحدثنا يوسف بن مسلم، قال: حدثنا خلاف بن تميم (^٤)، قال: حدثنا زائدة (^٥)، قال: حدثنا حصين (^٦)، قال: حدثنا جابر بن سمرة، قال: سمعت\n⦗٨٢⦘ رسول الله ﷺ يقول على المنبر: \"لا يزال هذا الدين قائمًا حتى يقوم اثنا عشر خليفة، ثم تكلم بشيء لم أفهمه، فقلت لأبي: ما قال؟ قال: قال: كلهم من قريش\" (^٧).\n_________\n(^١) شاذان، أبو عبد الرحمن الشامي.\n(^٢) داود، موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق داود برقم ٨.\n(^٤) ابن أبي عتاب، واسمه مالك، أبو عبد الرحمن الكوفي، نزيل المصيصة، توفي: ٢٠٦ هـ، وثقه الأئمة، فقال ابن معين: صدوق، وقال أبو حاتم: ثقة صالح الحديث. وقال يعقوب بن شيبة: ثقة صدوق.\nانظر تاريخ ابن معين برواية الدارمي \"ت ٣٠٦\"، الجرح والتعديل \"٣ / ت ١٦٨٤\"، تهذيب الكمال: ٨/ ٢٧٦.\n(^٥) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٦) حصين؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق حصين برقم ٥.\nفوائد الاستخراج.\n١) تصريح حصين بن عبد الرحمن بالتحديث، بينما روايته عند مسلم بصيغة العنعنة، وهو كان لم يكن مدلسا إلا أن التحديث أقوى من العنعنة.","vol":"15","page":81},{"text":"٧٤٢١ - حدثني أبو عبد الله جعفر بن محمد بن قتيبة الأنصاري (^١) في أشجع بالكوفة، قال: حدثنا أحمد بن إبراهيم الموصلي (^٢)، قال: حدثنا عبثر (^٣)، عن حصين (^٤)، عن جابر بن سمرة، قال: دخلت مع أبي على النبي ﷺ سمعته (^٥) يقول: \"إنَّ هذا الأمر لن ينقضي حتى يكون فيهم اثنا عشر خليفة، قال:\n⦗٨٣⦘ ثم قال شيئًا لم أسمعه، قلت لأبي: ما قال؟ قال: قال: كلهم من قريش\" (^٦).\n_________\n(^١) لم أقف له على ترجمته.\n(^٢) هو: ابن إبراهيم بن خالد الموصلي، أبو علي، نزيل بغداد، توفي: ٢٣٦ هـ. وثقه ابن معين في رواية ابن الجنيد، وقال في رواية أخرى: ليس به بأس، وكره ابن حبان في الثقات، وكذا وثقه الذهبي في السير بينما قال في الكاشف: وُثق. وخلص ابن حجر في التقريب إلى أنه: صدوق.\nانظر تاريخ ابن معين برواية ابن الجنيد \"ت ١١٤\"، ثقات ابن حبان: ٨/ ٣٠، السير: ١١/ ٣٥، والكاشف: \"١/ ت ١\"، والتقريب \"ت ١\".\n(^٣) ابن القاسم الزُّبيدي، أبو زُبيد الكوفي.\n(^٤) حُصين؛ موضع الالتقاء مع مسلم.\n(^٥) كذا في الأصل، والأقرب أن يقال: \"فسمعته\".\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق حصين برقم ٥.","vol":"15","page":82},{"text":"٧٤٢٢ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قال حدثنا لسفيان (^١)، عن عبد الملك بن عمير، عن جابر بن سمرة، قال: سمعت النبي ﷺ يقول: \"لا يزال أمر الناس صالحا (^٢) حتى يكون اثنا عشر أميرًا، كلهم من قريش\" (^٣).\n_________\n(^١) هو الثوري كما قيّده ابن حجر في إتحاف المهرة: ٣/ ٧٥، وهذا موضع الالتقاء مع مسلم ﵀.\n(^٢) في رواية مسلم: ٣/ ١٤٥٢: ماضيا.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق الثوري برقم ٦.","vol":"15","page":83},{"text":"٧٤٢٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا حماد بن سلمة، عن عبد الملك (^١)، ح.\nوحدثنا إبراهيم بن محمد الصفَّار الرَّقي (^٢)، قال: حدثنا إسماعيل بن عبد الله بن زرارة (^٣)، قال: حدثنا إسحاق\n⦗٨٤⦘ الأزرق (^٤)، قال: حدثنا زكريا بن أبي زائدة (^٥)، عن سماك بن حرب (^٦)، قال سمعت جابر بن سمرة يقول: سمعت رسول الله ﷺ يقول: \"لا يزال الإسلام عزيزا إلى اثني عشر خليفة، ثم قال كلمة لم أفهمها، فقلت لأبي: ما قال؟ قال: كلهم من قريش\" (^٧).\n_________\n(^١) عبد الملك؛ هو موضع الالتقاء مع مسلم.\n(^٢) أخرج له ابن حبان في صحيحه، وقال محقق الإحسان: لم أقف على ترجمته.\nانظر الإحسان في تقريب صحيح ابن حبان: ١٦/ ٩١ - ٩٢، حديث ٧١٤٢.\n(^٣) الرقي، كنيته أبو الحسن، توفي: ٢٢٩ هـ، ذكره ابن حبان في ثقاته، وقال ابن حجر: صدوق، تكلم فيه الأزدي بلا حجة. =\n⦗٨٤⦘ = انظر الثقات لابن حبان: ٨/ ١٠٠، التقريب: \"ت ٤٦١\".\n(^٤) هو: إسحاق بن يوسف بن مرداس المخزومي، الواسطي، المعروف بالأزرق.\n(^٥) ابن ميمون الهمداني، الوادعي، أبو يحيى الكوفي.\n(^٦) سماك بن حرب؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق عبد الملك وسماك برقم ٦.","vol":"15","page":83},{"text":"٧٤٢٤ - حدثنا أحمد بن يحيى السّابري (^١)، قال: حدثنا بكير بن جعفر الجُرْجاني الزاهد، عن أبي خَيْثمة (^٢)، عن سماك (^٣)، وزياد بن عِلاقة (^٤)، وحُصين بن عبد الرحمن (^٥)، كلهم عن جابر بن سمُرة، عن النبي ﷺ قال: \"يكون بعدي اثنا عشر أميرًا، كلهم من قريش\" (^٦).\n_________\n(^١) هو: أبو عبد الله أحمد بن يحيى بياع السابري الجرجاني.\n(^٢) هو زهير بن معاوية بن حُديج، أبو خيثمة الجعفي، الكوفي.\n(^٣) سماك؛ موضع الالتقاء مع مسلم.\n(^٤) بكسر المهملة وبالقاف، الثعلبي، أبو مالك الكوفي.\n(^٥) حصين بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق سماك =\n⦗٨٥⦘ = برقم ٦، ومن طريق حصين برقم ٥.","vol":"15","page":84},{"text":"٧٤٢٥ - حدثنا ابن شاذان الجوهري (^١)، قال: حدثنا علي بن الجعد (^٢)، قال: حدثنا زهير (^٣)، عن سماك (^٤)، وزياد بن علاقة، وحصين، كلهم عن جابر بن سمرة، أنّ النبي ﷺ قال: \"يكون بعدي اثنا عشر أميرا، كلهم من قريش\" (^٥).\n_________\n(^١) هو أبو بكر محمد بن شاذان بن يزيد الجوهري البغدادي.\n(^٢) ابن عبيد، الجوهري، أبو الحسن البغدادي.\n(^٣) ابن معاوية بن حديج الكوفي.\n(^٤) سماك وحصين، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":85},{"text":"٧٤٢٦ - حدثنا أبو زرعة الرازي (^١)، قال: حدثنا محمد بن عبد الله بن نمير (^٢)، قال: حدثنا إبراهيم بن محمد بن مالك (^٣)، قال: سمعت عبد الملك بن عمير (^٤)، وزياد بن علاقة، عن جابر بن سمرة، قال: \"كنت عند النبي ﷺ مع أبي، فسمعته يقول: يكون بعدي اثنا عشر خليفة، ثم\n⦗٨٦⦘ أخفى صوته، فقلت لأبي يا أبه: سمعت النبي ﷺ يقول اثنا عشر خليفة، ولم أسمع ما بعده، قال: كلهم من قريش\" (^٥).\n_________\n(^١) هو: عبيد الله بن عبد الكريم بن يزيد بن فروخ.\n(^٢) الهمداني، بسكون الميم، الكوفي أبو عبد الرحمن، ولقبه: درة العراق.\n(^٣) ابن زبيد الهمداني الخيواني الكوفي، قال عنه أبو حاتم: لا بأس به، وذكره ابن حبان في ثقاته.\nانظر الجرح والتعديل \"٢ / ت ٤٠٥\"، الثقات لابن حبان: ٦/ ٢٢ - ٢٣.\n(^٤) عبد الملك بن عمير؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق عبد الملك برقم ٦.","vol":"15","page":85},{"text":"٧٤٢٧ - حدثنا أبو زرعة الرازي، قال حدثنا عبيد الله بن عمر القواريري، ح.\nوحدثنا أحمد بن محمد بن طريف (^١)، قال: حدثنا أبي (^٢)، قال: أخبرنا عمر بن عبيد الطنافسي (^٣)، قال: حدثنا سماك بن\n⦗٨٧⦘ حرب (^٤)، عن جابر بن سمرة، قال: سمعت النبي ﷺ يقول: \"يكون بعدي اثنا عشر أميرًا، ثم تكلم فخفي عليّ، فسألتُ الذي يليني أو بعض القوم، فقال: كلهم من قريش\" (^٥).\n_________\n(^١) ابن خليفة البجلي الكوفي، وثقه الدارقطني.\nانظر سؤالات الحاكم النيسابوري للدارقطني، \"ت: ٣٧\".\n(^٢) هو: محمد بن طريف بن خليفة البجلي، أبو جعفر الكوفي، توفي: ٢٤٢ هـ، قال فيه أبو زرعة: محله الصدق، وفي موضع آخر \"لا بأس به، صاحب حديث، كان ابن نمير يثني عليه\"، ووثقه كذلك ابن حبان، والذهبي، وغيرهما، وقال ابن حجر: صدوق.\nانظر الجرح والتعديل: \"٧ /ت ١٥٨٦، الثقات لابن حبان ٩/ ٩٢، تهذيب الكمال: ٢٥/ ٤١١، الكاشف \"٢ /ت ٤٩٢١\"، التقريب \"ت ٦٠١٥\".\n(^٣) هو: ابن عبيد بن أبي أمية الطنافسي الحنفي الإيادي مولاهم، أبو حفص الكوفي، توفي: ١٨٥ هـ. النقاد على توثيقه إلا أن بعضهم يوثقه مطلقا، وبعضهم ينزل به قليلا عن مرتبة الثقة، فممن وثقه مطلقا: أحمد بن حنبل، والذهبي، وغيرهما. وقال ابن معين: صالح، ومرة وثقه هو وبعض إخوته لكن جعله دونهم في الثقة، وقال أبو حاتم: محله الصدق، وخلص ابن حجر إلى أنه: صدوق.\nانظر تاريخ ابن معين برواية الدارمي \"ت ٥٤٣، ٥٤٤\"، الجرح والتعديل: \"٦ /ت ٦٦٨\"، الميزان \"٣ /ت ٦١٦٥\"، تهذيب التهذيب: ٧/ ٤٨١، التقريب \"ت ٤٩٧٩\".\n(^٤) سماك بن حرب؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":86},{"text":"٧٤٢٨ - حدثنا أبو زرعة الرازي، قال: حدثنا عبيد الله بن عمر، قال: حدثنا عمر بن عبيد، قال: حدثني أبي (^١)، عن أبي بكر بن أبي موسى (^٢)، عن جابر بن سمرة (^٣)، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) هو: عبيد بن أبي أمية الطنافسي، الحنفي، أبو الفضل اللحام الكوفي. وثقه العجلي، وابن حبان، بينما قال أبو زرعة: ليس به بأس. وقال أبو حاتم: شيخ، وقال ابن حجر: صدوق.\nانظر ثقات العجلي، \"ت ١٠٨٩\"، الجرح والتعديل \"٥ /ت ١٨٥٨\"، الثقات لابن حبان: ٧/ ١٥٦، التقريب \"ت ٤٣٩١\".\n(^٢) الأشعري، اسمه عمرو، ويقال عامر، توفي: ١٠٦ هـ ضعفه ابن سعد، ووثقه بقية النقاد منهم: العجلي، وابن حبان، والذهبي، وابن حجر، ولا شك أن قولهم مقدم على قول ابن سعد.\nانظر طبقات ابن سعد \"٦/ ت ٢٣٢\"، ثقات العجلي: ١٩١٤، لابن حبان: ٥/ ٥٩٢، السير: ٦/ ٥، التقريب \"ت ٨٠٤٧\".\n(^٣) جابر بن سمرة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"٧٤١٨\".","vol":"15","page":87},{"text":"٧٤٢٩ - حدثنا أبو زرعة الرازي، حدثنا محمد بن سعيد بن سابق (^١)، قال: حدثنا عمرو بن أبي قيس (^٢)، عن فرات القزاز (^٣)، عن عبيد الله بن أبي عباد، عن جابر بن سمرة، قال: \"دخلت أنا وأبي على النبي ﷺ فصلى بنا، فلمَّا سلم أومأ الناسُ بأيديهم يمينا وشمالا، فأبصرهم، فقال: ما شأنكم؟ تقلبون أيديكم كأنها الخيل الشُّمْس (^٤)، إذا سلم أحدكم، فليسلم على من على يمينه، وليسلم على من على يساره، قال: فلما صلوا معه أيضا لم يفعلوا ذلك، قال فجلسنا معه فقال: لا يزال الأمر ظاهرا حتى يكون اثنا عشر أميرا أو خليفة، كلهم من قريش\" (^٥).\n_________\n(^١) الرازي، نزيل قزوين.\n(^٢) الرازي، الأزرق.\n(^٣) فرات القزاز؛ موضع الالتقاء مع مسلم.\n(^٤) جمع شموس، وهو النفور من الدواب الذي لا يستقر، لشغبه وحدته، أفاده ابن الأثير في النهاية: ٢/ ٥٠١.\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصلاة، باب الأمر بالسكون في الصلاة … حديث رقم ١٢١، ولفظه أخصر من لفظ المصنف، وليس فيه كذلك الشاهد وهو قوله \"لا يزال الأمر ظاهرا حتى يكون اثنا عشر أميرا أو خليفة، كلهم من قريش\"، لكنه سبق مرارا في الأحاديث السابقة من طرق أخرى.\nفوائد الاستخراج:\n١) وقع اسم \"فرات\" في إسناد مسلم مهملا وهو في إسناد المصنف منسوب بأنه \"القزاز\"، نعم بين نسبه مسلم من عنده فقال: \"عن فرات، يعني: القزاز\".","vol":"15","page":88},{"text":"٧٤٣٠ - حدثنا موسى بن سفيان الجُنْدَيْسابوري (^١)، قال: حدثنا عبد الله بن الجهم (^٢)، قال: حدثنا عمرو بن أبي قيس، عن سماك بن حرب (^٣)، عن جابر بن سمرة، قال: سمعت النبي ﷺ يقول: \"يكون بعدي اثنا عشر أميرا، وقال كلمة لم أسمعها، فزعم القوم أنّه قال: كلهم من قريش\" (^٤).\n_________\n(^١) ضبطها السمعاني بضم الجيم وسكون النون وفتح الدال المهملة وسكون الياء المنقوطة\nمن تحتها بنقطتين …، وهو موسى بن سفيان بن زياد الجنديسابورى السكري.\n(^٢) الرازي، أبو عبد الرحمن.\n(^٣) سماك بن حرب؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":89},{"text":"٧٤٣١ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عمر بن عبد الله بن رزين، عن سفيان -يعني ابن حسين (^١) -، عن سعيد بن عمرو بن أشوع، عن عامر الشعبي (^٢)، عن جابر بن سمرة السوائي، قال: \"جئت مع أبي إلى المسجد ورسول الله ﷺ يخطب، فسمعته يقول: من بعدي اثنا عشر، ثم خفض صوته فلم أدر ما يقول، قلت لأبي: ما يقول؟ قال: كلهم من قريش\" (^٣).\n⦗٩٠⦘ قال أبو عوانة: ابن أشوع يجمع حديثه، وهذا مما انتخبه أبو زكريا الأعرج (^٤) وهو حديث حسن حسن.\n_________\n(^١) ابن حسن، أبو محمد، ويقال أبو الحسن الواسطي.\n(^٢) الشعبي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق الشعبي برقم ٨.\nفوائد الاستخراج:\n١) ذكر نسب جابر بن سمرة، وهو \"السُّوائي\"، وليس هو عند مسلم.\n(^٤) هو الحافظ الإمام أبو زكريا يحيى بن زكريا بن يحيى النيسابوري الأعرج، يلقب حيويه (ت: ٣٠٧). سمع بانتخابه أبو بكر محمد بن إسماعيل بن مهران الإسماعيلي وغيره كما في تاريخ دمشق (٦٤/ ٢١٨)، وقال الحافظ أبو حامد ابن الشرقي: لم يكن في مشايخنا أحسن حديثا من أبي بكر الإسماعيلي -يعني: النيسابوري- وذاك أنه كتب مع أبي زكريا الأعرج. تاريخ دمشق (٦٤/ ٢٢١)، تهذيب الكمال (٣١/ ٣١٤).","vol":"15","page":89},{"text":"٧٤٣٢ - حدثنا أحمد بن يوسف السلمي أبو الحسن، قال: حدثنا يحيى بن يحيى (^١)، قال: حدثنا إسماعيل بن عياش، عن أبي الأشهب جعفر بن الحارث (^٢)، عن العوام (^٣)، عن المسيب بن رافع (^٤)،\n⦗٩١⦘ عن جابر بن سمرة (^٥)، قال: قال النبي ﷺ: \"إنّ هذا الأمر لا يزال ظاهرا لا يضره خلاف من خالفه حتى يؤمّر اثنا عشر من أمتي، كلهم من قريش\" (^٦).\n_________\n(^١) ابن بكر التميمي، أبو زكرياء النيسابوري.\n(^٢) ابن جميع بن عمرو النخعي الكوفي، نزيل واسط، اختلف فيه النقاد، فضعفه جماعة منهم كابن معين، والبخاري، والنسائي، ووثقه بعضهم كيزيد بن هارون والحاكم، وتوسط فيه آخرون كأبي زرعة وأبي حاتم فقالا ما محصله: لا بأس به وبحديثه. وخلص ابن حجر إلى أنه صدوق، كثير الخطأ.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٨٥، تاريخ البخاري الكبير \"٢ /ت ٢١٥١\"، والضعفاء للنسائي ص ١٠٩، الجرح والتعديل \"٢ /ت ١٩٤١\"، التقريب \"ت ٩٤٤\".\n(^٣) هو ابن حوشب بن يزيد الشيباني، أبو عيسى الواسطي.\n(^٤) الأسدي الكاهلي، أبو العلاء الكوفي الأعمى، توفي: ١٠٥ هـ وثقه الأئمة كابن معين، والعجلي، والذهبي، وابن حجر، ولكن تكلم العلماء في روايته عن بعض الصحابة بأنه لم يسمع منهم وإنما هو مرسل، ومنهم: جابر بن سمرة، فقد قال أبو حاتم: روى عن =\n⦗٩١⦘ = جابر بن سمرة قليلا ولا أظن حمع منه، يدخل بينه وبينه تميم بن طرفة.\nوهذا الذي ذكره أبو حاتم لا يضرنا شيئا لأمرين اثنين:\nالأول: إن الواسطة الذي ذكره أبو حاتم وهو تميم بن طرفة ثقة، وثقه الذهبي وابن حجر وغيرهما.\nالثاني: إن الحديث قد جاء من طرق عدة صحيحة عن جابر بن سمرة كما سبق، فلا يضر مثل هذا الانقطاع في هذا الإسناد إن ثبت، وعلى كلا التقديرين فلا إشكال.\nوانظر فيما يتعلق بترجمة المسيب بن رافع ثقات العجلي \"ت ١٥٧٥\"، الجرح والتعديل \"٨ / ت ١٣٤٨\"، الكاشف \"٢ / ت ٥٤٥٢\"، التقريب \"ت ٦٧٢\".\nوانظر قول أبي حاتم في عدم سماعه من جابر في المراسيل لابن أبي حاتم ص ٢٠٨.\n(^٥) جابر بن سمرة ﵁؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر الحديث رقم ٧٤١٨.","vol":"15","page":90},{"text":"٧٤٣٣ - حدثني مُطيَّن (^١)، قال: حدثنا بشر بن الوليد (^٢)، حدثنا\n⦗٩٢⦘ إسحاق بن يحيى بن طلحة (^٣)، عن معبد بن خالد (^٤)، عن جابر بن سمرة (^٥) عن النبي ﷺ قال: \"يكون من بعدي اثنا عشر أميرا\" (^٦).\n_________\n(^١) هو أبو جعفر محمد بن عبد الله بن سليمان الحضرمي، الملقب بمطين أحد الحفاظ.\n(^٢) ابن خالد الكندي القاضي، توفي: ٢٣٨ هـ اختلف فيه النقاد فضعفه بعضهم كالسليماني وأبي داود، ووثقه الدارقطني ومسلمة، وكان أحمد بن حنبل يثني عليه، وقد كتب الذهبي قبل ترجمته في الميزان كلمة (صح) إشارة إلى أن العمل على توثيقه كما هو معروف في اصطلاحه.\nانظر ميزان الاعتدال \"١/ ت ١٢٢٩\"، لسان الميزان: \"٢ / ت ١٦٥٤\"، الفوائد البهية =\n⦗٩٢⦘ = في تراجم الحنفية للكنوي ص ٥٥، وقد أخطأ اللكنوي هناك فنسب إلى أبي داود من طريق الآجري توثيقه وعزاه لميزان الذهبي، والمثبت فيه وفي لسانه عكس هذا، العبارة لا تحتمل التصحيف، لكن يحتمل أن يكون سقط من نسخته من الميزان بعض العبارات مما أوهم توثيق أبي داود له، فالله أعلم.\n(^٣) القرشيّ، أبو محمد المدني، توفي: ١٦٤ هـ جرحه كثير من النقاد فمن ذلك: قول يحيى القطان: شبه لا شيء، وقال أحمد بن حنبل: متروك، وقال أبو زرعة الرازي: واهي الحديث.\nوقواه بعضهم قليلا، فقال يعقوب بن شيبة: لا بأس به، وحديثه مضطرب جدا، وذكره ابن حبان في الثقات وقال: \"سبرت أخباره، فإذا الاجتهاد أدى إلى أن يترك ما لم يتابع عليه، ويحتج بما وافق الثقات، بعد أن استخرنا الله فيه\" اهـ، وخلص ابن حجر إلى أنه: ضعيف.\nانظر العلل للإمام أحمد بن حنبل: ٢/ ٣١٧٣، الجرح والتعديل \"٢/ت ٨٣٥\"، الثقات لابن حبان: ٦/ ٤٥، تهذيب الكمال: ٢/ ٤٨٩، التقريب \"ت ٣٩٤\".\n(^٤) ابن مرين الجدلي أبو القاسم الكوفي، توفي: ١١٨ هـ وثقه جماعة من النقاد، منهم: ابن معين، والنسائي، والذهبي.\nانظر تاريخ ابن معين برواية الدارمي \"ت ٧٢٤\"، السير للذهبي: ٥/ ٢٠٥، تهذيب التهذيب: ١٠/ ٢٢٢.\n(^٥) جابر ﵁؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":91},{"text":"٧٤٣٤ - حدثنا محمد بن علي بن داود السند في المصري، قال: حدثنا شهاب بن\n⦗٩٣⦘ عبَّاد (^١)، قال: حدثنا إبراهيم بن حميد (^٢)، عن إسماعيل بن أبي خالد، قال: سمعت أبي (^٣)، قال: سمعت جابر بن سمرة (^٤)، يقول: \"اثنا عشر خليفة، فسمعت النبي ﷺ قال كلمة لم أفهمها، فقلت لأبي: ما يقول؟ قال: كلهم من قريش\" (^٥).\n_________\n(^١) العبدي، أبو عمر الكوفي.\n(^٢) ابن عبد الرحمن الرواسي -بضم الراء وبعدها همزة-، أبو إسحاق الكوفي، توفي: ١٧٨ هـ وثقه الحفاظ منهم: أحمد بن حنبل، وأبو حاتم، وابن شاهين، وابن حجر، وغيرهم.\nانظر الجرح والتعديل: \"٢ / ت ٢٤٩\"، ثقات ابن شاهين \"ت ٤٩\"، تهذيب التهذيب: ١/ ١١٧، التقريب \"ت ١٧١\".\n(^٣) هو أبو خالد البجلي الأحمسي الكوفي، اختلف في اسمه فقيل: سعد، وقيل هرمز وقيل كثير، ذكره ابن حبان في ثقاته، وأخرج الترمذي في سننه من طريقه حديثا وقال: حسن صحيح، وفي التقريب: مقبول، لأنه لم يوثقه غير ابن حبان، وإن كان تصحيح الترمذي لحديثه يعد توثيقا ضمنيا.\nانظر سنن الترمذي، كتاب الأطعمة، باب ما جاء في الأكل مع الملوك: ٦/ ١٣٣.\n١٣٤ \"حديث ١٨٥٤\"، الثقات لابن حبان: ٤/ ٣٠٠، التقريب \"ت ٨١٣١\".\n(^٤) جابر بن سمرة؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":92},{"text":"٧٤٣٥ - حدثنا أبو قلابة (^١)، قال: حدثنا محمد بن عبد الرحمن العلاف، قال: حدثنا محمد بن سواء (^٢)، عن سعيد بن أبي عروبة (^٣)، عن\n⦗٩٤⦘ قتادة، عن الشعبي (^٤)، عن جابر بن سمرة، قال: \"سمعت النبي ﷺ يقول: … \" وذكر الحديث (^٥).\n_________\n(^١) هو عبد الملك بن محمد بن عبد الله الرقاشي الحافظ، أبو قلابة البصري.\n(^٢) ابن عنبر السدوسي، العنبري، أبو الخطاب البصري المكفوف.\n(^٣) واسم أبي عروبة مِهران اليشكري مولاهم، أبو النضر البصري.\n(^٤) الشعبي؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٤١٨\"، وهو عند مسلم من طريق الشعبي برقم ٨.","vol":"15","page":93},{"text":"٧٤٣٦ - حدثنا علي بن عثمان النفيلي (^١)، قال: حدثنا دُحَيم (^٢)، قال: حدثنا مروان بن معاوية (^٣)، قال حدثنا إسماعيل بن أبي خالد، عن أبيه، عن جابر بن سمرة (^٤)، قال: سمعت النبي ﷺ يقول: \"لا يزال هذا الدين قائما حتى يكون اثنا عشر خليفة كلهم يجتمع عليه الأمة\" سمعت كلاما من النبي ﷺ لم أفهمه، فقلت لأبي: ما يقول؟ قال: كلهم من قريش (^٥).\n_________\n(^١) أبو محمد الحراني.\n(^٢) هو: عبد الرحمن بن إبراهيم العثماني مولاهم، الدمشقي.\n(^٣) ابن الحارث الفزاري، أبو عبد الله الكوفي.\n(^٤) جابر؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤١٨\".","vol":"15","page":94},{"text":"٧٤٣٧ - حدثنا محمد بن إسحاق الصَّغاني، قال: حدثنا علي بن بَحْر بن البري (^١)، قال: حدثنا حاتم بن إسماعيل (^٢)، قال: حدثنا المهاجر بن\n⦗٩٥⦘ مِسمار، عن عامر بن سعد بن أبي وقاص، قال: كتبت إلى جابر بن سمرة مع غلامي نافع، أنْ أخبرني بشيء سمعْته من رسول الله ﷺ، فكتب إليّ: سمعت رسول الله ﷺ يقول يوم جمعةٍ عشيةَ رجم الأسلمي، يقول: \"لا يزال الدين قائما حتى تقوم الساعة، أو يكون عليكم اثنا عشر خليفة كلهم من قريش. وسمعته يقول: عُصيبة (^٣) من المسلمين يفتتحون البيت الأبيض، بيت كسرى وآل كسرى (^٤).\nوسمعته يقول: إنّ بين يدي الساعة كذابين فاحذروهم.\nوسمعته يقول: إذا أعطى الله أحدكم خيرا، فليبدأ بنفسه وأهل بيته، وسمعته يقول: أنا الفرط (^٥) على الحوض\" (^٦).\n_________\n(^١) القطان، أبو الحسن البغدادي، فارسي الأصل.\n(^٢) حاتم بن إسماعيل، موضع الالتقاء مع مسلم.\n(^٣) تصغير عصبة وهي الجماعة أفاده النووي في شرح مسلم: ١٢/ ٤٠٨.\n(^٤) قال النووي ﵀ في شرح مسلم: ١٢/ ٤٠٨: هذا من المعجزات الظاهرة لرسول الله ﷺ، وقد فتحوه بحمد الله في زمن عمر بن الخطاب ﵁.\n(^٥) أي متقدمكم إليه، يقال: فرط يفرط إذا تقدم وسبق القوم ليرتاد لهم الماء ويهيّء لهم الدلاء والأرشية أفاده ابن الأثير في النهاية: ٣/ ٤٣٤.\n(^٦) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب الناس تبع لقريش والخلافة في قريش ٣/ ١٤٥٣ \"حديث ١٠\".\nوأخرجه في الفضائل مختصرا مقتصرا على ذكر الحوض، باب إثبات حوض نبينا ﷺ وصفاته: ٤/ ١٨٠٢ \"حديث ٤٥\".\nفوائد الاستخراج:\n١) تصريح حاتم بن إسماعيل بالتحديث، وروايته عند مسلم بالعنعنة، والتحديث أقوى، كان لم يكن حاتم بن إسماعيل مدلسا.","vol":"15","page":94},{"text":"٧٤٣٨ - حدثنا محمد بن أحمد بن الجنيد الدّقّاق، قال: حدثنا يحيى بن غيلان، قال: حدثنا حاتم بن إسماعيل (^١)، بمثله إلى قوله: \"كلهم من قريش.\nوسمعته يقول: أنا الفرط على الحوض\" (^٢).\n_________\n(^١) حاتم بن إسماعيل؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٣٧\".","vol":"15","page":96},{"text":"٧٤٣٩ - أخبرنا محمد بن عبد الله بن عبد الحكم المصري، قال: حدثنا ابن أبي فُديك (^١)، عن مهاجر بن مسمار، عن عامر بن سعد، أنه أرسل إلى ابن سمرة العدوي (^٢): حدثنا ما سمعت من رسول الله ﷺ، فقال سمعت رسول الله ﷺ يقول: \"لا يزال الدين قائما حتى يكون اثنا عشر خليفة من قريش، ثم يخرج كذابون بين يدي الساعة، ثم يخرج عصابة من المسلمين يستخرجون كنز القصر الأبيض كنز كسرى وآل كسرى،\n⦗٩٧⦘ وإذا أعطي أحدكم خيرا فليبدأ بنفسه وأهله وماله، وأنا فرطكم على الحوض\" (^٣).\n_________\n(^١) ابن أبي فديك؛ موضع الالتقاء مع مسلم.\n(^٢) قال النووي ﵀ في شرح مسلم: ١٢/ ٤٠٩ تعليقا على نسبة \"العدوي\" الواقعة في المتن: \"كذا هو في جميع النسخ؛ العدوي، قال القاضي: هذا تصحيف، فليس هو بعدوي، وإنما هو: عامري، من بني عامر بن صعصعة، فتصحف بالعدوي\" اهـ.\nوالظاهر أنه تصحيف من بعض رواة الحديث، أخطأ فيه، وليس تصحيفا في نسخ الصحيح، بدليل أن رواية المستخرج تكرر فيها هذا الخطأ، ومن المعلوم أن صاحب المستخرج لا يلتزم ألفاظ متون الكتاب الذي يستخرج عليه، وإنما يذكر الحديث بحسب ما يقع له في روايته الخاصة عن الشيوخ.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٣٧\"، إلا أن مسلما لم يذكر لفظ الحديث من طريق ابن أبي فديك، واكتفى بالإحالة على رواية حاتم بن إسماعيل بقوله -بعد أن ساق الإسناد-: فذكر نحو حديث حاتم.\nانظر صحيح مسلم \"٣/ ١٤٥٤\" \"حديث ١٠\".\nفوائد الاستخراج:\n١) رواية المصنف تؤكد أنه لم يقع تصحيف في نسخ صحيح مسلم في نسب جابر بن سمرة، وإنما هو في الغالب خطأ من بعض الرواة.\n٢) ذكر لفظ الحديث من طريق بن أبي فديك، ولم يذكره مسلم.","vol":"15","page":96},{"text":"<span data-type='title' id=toc-1058>ذكر الخبر المبين أن النبي ﷺ لم يستخلف، والدليل على أن المستخلف خليفة يكون عليه مثل وزره فيما يأتي إلى رعيته مما لا يجوز.</span>","vol":"15","page":98},{"text":"٧٤٤٠ - حدثنا الحسن بن علي بن عفان (^١)، قال: حدثنا أبو أسامة (^٢)، عن هشام بن عروة، عن أبيه، عن ابن عمر، قال: \"حضرت أبي حين أصيب، فأثنوا عليه، وقالوا: جزاك الله خيرا، فقال: راغب وراهب، فقالوا: استخلف، فقال: أتحمل أمركم حيًّا وميتًا؟ لوددت أنّ حظي منها الكفاف لا عليّ ولا لي، فإن أستخلف، فقد استخلف من هو خير مني -يعني أبا بكر-، وإن أترككم فقد ترككم من هو خير منى؛ رسول الله ﷺ، قال عبد الله: فعرفت أنه حين ذكر رسول الله ﷺ غير مُستخلف\" (^٣).\n_________\n(^١) العامري، أبو محمد الكوفي.\n(^٢) أبو أسامة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، في كتاب الإمارة، باب الاستخلاف وتركه \"٣/ ١٤٥٤\" \"حديث ١١\".\nوأخرجه البخاري في صحيحه بنحوه ولفظه أخصر قليلا، كتاب الأحكام، باب الاستخلاف \"٤/ ٣٤٦\"، \"حديث ٧٢١٨\".","vol":"15","page":98},{"text":"٧٤٤١ - حدثنا محمد بن يحيى، قال: حدثنا محاضر بن المورع، قال: حدثنا هشام بن عروة (^١)، عن أبيه، عن عبد الله بن عمر، \"أنّ المهاجرين\n⦗٩٩⦘ قالوا لعمر: لو استخلفت علينا، فقال: أتحمل أموركم حيا وميتا؟ إن أدعكم فقد ودعكم من هو خير مني رسول الله ﷺ، وإن أستخلف عليكم فقد استخلف من هو خير مني أبو بكر\" (^٢).\n_________\n(^١) هشام بن عروة، هو موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٠\".","vol":"15","page":98},{"text":"٧٤٤٢ - حدثنا عباس بن محمد الدوري، قال: حدثنا محمد بن بشر (^١)، قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن ابن عمر، \"أنَّ عمر قيل له: ألا تستخلف؟ قال: إن أترك فقد ترك من هو خير مني، كان أستخلف فقد استخلف من هو خير مني أبو بكر\" (^٣).\n_________\n(^١) ابن الفرافصة العبدي، أبو عبد الله الكوفي.\n(^٢) هشام بن عروة، موضع الالتقاء م مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث، ٧٤٤٠\".","vol":"15","page":99},{"text":"٧٤٤٣ - حدثنا محمد بن يحيى -في مسند عمر- ح.\nوحدثنا أحمد بن يوسف السُّلمي -في كتاب الزهري- قالا: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهريّ، عن سالم، عن ابن عمر، قال: \"دخلتُ على حفصة، فقالت: علمتَ أن أباك غير مستخلف؟ قال: قلت: ما كان ليفعل، قالت: إنّه فاعل، قال: فحلفت أن أكلمه في ذلك، فسكتُّ حى غدوت.\nوقال السلمي: حتى خرجت سفرًا أو غزاة ولم أكلمه قال: فكنت في سفري كأنما أحمل بيميني جبلا، حتى رجعت فدخلت عليه،\n⦗١٠٠⦘ فجعل يسألني عن حال الناس وأنا أخبره، ثم قلت: يا أبتاه، إني لسمعت الناس يقولون مقالة، فآليت أن أقولهما لك: زعموا أنك غير مستخلف، وإنه لو كان راعي إبل أو راعي غنم ثم جاءك وتركها.\nوقال السلمي: وجاء وترك رعايته، رأيت أن قد ضيّع، فراعية الناس أشد، قال: فوافقه قولي، فوضع رأسه ساعة ثم رفعه.\nوقال السلمي: فأطرق مليا، ثم رفع رأسه إليّ، وقال: إنَّ الله يحفظ دينه، وإني إلا أستخلف فإن رسول الله ﷺ لم يستخلف، وإن أستخلف فإن أبا بكر قد استخلف، قال: فما هو إلا أن ذكر رسول الله ﷺ، فعلمت أنه لم يكن ليعدل برسول الله ﷺ أحدا، وأنه غير مستخلف\" -لم يقل السلمي: \"إن الله يحفظ دينه\" فقط (^٢).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٠\" وهو من طريق عبد الرزاق عند مسلم برقم ١٢، وليس عند مسلم ذكر خروج ابن عمر في سفر أو غزاة.","vol":"15","page":99},{"text":"٧٤٤٤ - حدثنا عباس بن محمد الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي (^١)، عن صالح (^٢)، عن ابن شهاب (^٣)، قال: أخبرني سالم، أنه سمع ابن عمر، فذكره بطوله بنحوه (^٤).\n_________\n(^١) هو: إبراهيم بن سعد بن إبراهيم القرشي الزهري، أبو إسحاق المدني، نزيل بغداد.\n(^٢) هو ابن كيسان المدني، أبو محمد أو أبو الحارث.\n(^٣) ابن شهاب؛ موضع الالتقاء م مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٠\"، وهو من طريق ابن شهاب برقم ١٢.","vol":"15","page":100},{"text":"٧٤٤٥ - حدثنا محمد بن خالد بن خَليّ، قال: حدثنا بشر بن شعيب (^١)، قال: حدثنا أبي (^٢)، عن الزهري (^٣)، قال: حدثني سالم بن عبد الله، أن عبد الله بن عمر، قال: قالت في حفصة زوج النبي ﷺ: \"هل شعرت أن أباك غير مستخلف بعده … \"، وذكر الحديث (^٤).\n_________\n(^١) ابن أبي حمزة واسمه: دينار القرشي مولاهم، أبو القاسم الحمصي.\n(^٢) هو شعيب بن أبي حمزة واسمه دينار الأموي مولاهم، أبو بشر الحمصي.\n(^٣) الزهري؛ موضع الالتقاء مسلم.\n(^٤) الحديث سبق تخريجه، انظر \"حديث ٧٤٤٠\".","vol":"15","page":101},{"text":"٧٤٤٦ - حدثنا محمد بن كثير الحراني (^١)، قال: حدثنا محمد بن موسى بن أعين، قال: حدثنا أبي (^٢)، عن إسحاق بن راشد (^٣)، عن الزهري (^٤)، قال: أخبرني سالم بن عبد الله، أنّ عبد الله بن عمر، وذكر الحديث بطوله (^٥).\n_________\n(^١) اسمه محمد بن يحيى بن محمد بن كثير الحراني الكلبي، أبو عبد الله، ويلقب بلؤلؤ.\n(^٢) هو موسى بن أعين الجزري، مولى قريش، أبو سعيد الحراني.\n(^٣) الجزري الحراني، أبو سليمان.\n(^٤) الزهريّ؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٤٤٠\"، وهو عند مسلم من طريق الزهريّ برقم ١٢.","vol":"15","page":101},{"text":"<span data-type='title' id=toc-1059>بيان حَظر طلب الإمارة والاستشراف لها، والدليل على إباحة الدخول فيها إذا قُلدها من غير سؤال، وأن الإمام يجب عليه منعها من يسألها أو يحرص عليها.</span>","vol":"15","page":102},{"text":"٧٤٤٧ - حدثنا يزيد بن سنان البصري، قال: حدثنا إبراهيم بن صدقة (^١)، قال: حدثنا يونس بن عبيد (^٢)، عن الحسن، عن عبد الرحمن بن سمرة -وكان قد غزا معه كابل (^٣) شتوة أو شتوتين- أن رسول الله ﷺ قال: \"يا عبد الرحمن، لا تسأل الإمارة، فإنك إن أعطيتها عن مسألة وكلت (^٤) إليها، وإن أعطيتها من غير مسألة أعنت عليها … \" (^٥)، وذكر\n⦗١٠٣⦘ الحديث (^٦).\n_________\n(^١) البصري.\n(^٢) يونس بن عبيد؛ موضع الالتقاء مع مسلم.\n(^٣) انظر معجم البلدان: ٤/ ٤٨٣.\n(^٤) وقع في أكثر نسخ مسلم: أُكلت بالهمز، وفي بعضها، وكلت، قال القاضي عياض: \"والصواب بالواو أي أسلمت إليها، ولم يكن معك إعانة، بخلاف ما إذا حصلت بغير مسألة\" ا. هـ باختصار.\nانظر شرح النووي على مسلم ١٢/ ٤١١، وهذا الذي قاله القاضي عياض تؤيده رواية المصنف هنا حيث اتفقت مع ما صوبه.\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب النهي عن طلب الإمارة والحرص عليها: ٣/ ١٤٥٦، \"حديث ١٣\".\nوأخرجه كذلك بلفظ أطول قليلا فيه ما يتعلق ببعض مسائل الإيمان والحلف والكفارة في كتاب الإيمان، باب ندب من حلف يمينا فرأى غيرها خيرا منها أن يأتي الذي هو =\n⦗١٠٣⦘ = خير، ويكفر عن يمينه: ٣/ ١٢٧٤ \"حديث ١٩\"، ولم يذكر مسلم لفظ الحديث من طريق يونس بن عبيد، وإنما ذكر لفظه من طريق جرير بن حازم، واكتفى بالإحالة إليها.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الأحكام، باب من سأل الإمارة ؤكل إليها: ٤/ ٣٣٠ \"حديث ٧١٤٧\"، وليس في رواية البخاري ومسلم، قوله: \"وكان قد غزا معه كابل شتوة أو شتوتين\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق يونس بن عبيد، ولم يذكره مسلم.\n٢) رواية المصنف، تؤيد ما صوبه القاضي عياض بشأن كلمة \"وكلت إليها\" مما نقلته عنه قبل قليل.\n(^٦) تتمة الحديث \"وإذا حلفت على يمين، فرأيت غيرها خيرا منها، فكفر عن يمينك، وأت الذي هو خير\"، وقد ذكر هذه الزيادة مسلم في روايته التي أخرجها في كتاب الإيمان، وقد ذكرت تحديدها عند تخريج الحديث","vol":"15","page":102},{"text":"٧٤٤٨ - حدثنا يزيد بن سنان، قال: حدثنا سالم بن نوح (^١)، ومحبوب بن الحسن (^٢)، عن يونس بن عبيد (^٣)، عن الحسن، عن عبد الرحمن بن سمرة، قال: جاء إلى النبي ﷺ، فذكر مثله، ولم يذكر كابل (^٤).\n_________\n(^١) ابن أبي عطاء البصري، أبو سعيد العطار.\n(^٢) هو محمد بن الحسن بن هلال، ومحبوب لقب له.\n(^٣) يونس بن عبيد، موضع الالتقاء مع مسلم.\n(^٤) الحديث سبق تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":103},{"text":"٧٤٤٩ - حدثنا أسيد بن عاصم (^١)، قال: حدثنا الحسين بن حفص (^٢)، قال: حدثنا سفيان (^٣)، عن يونس بن عبيد (^٤)، عن الحسن، عن عبد الرحمن بن سمرة، قال: قال لي النبي ﷺ: \"لا تسأل الإمارة … \" بمثله (^٥).\n_________\n(^١) ابن عبد الله أبو الحسين الثقفي الأصبهاني.\n(^٢) ابن الفضل بن يحيى الهمداني.\n(^٣) هو الثوري فيما يظهر لي وليس ابن عيينة وإن كان روى عنه الحسين بن حفص، لأن روايته عن الثوري أشهر أخرجها مسلم وغيره، وكان من المختصين بالثوري، فلو كان يراد ابن عيينة لقيد في الغالب. انظر: تهذيب الكمال ٦٥/ ٣٧١.\n(^٤) يونس بن عبيد؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":104},{"text":"٧٤٥٠ - حدثنا عباس الدوري، قال: حدثنا سهل بن نصر المطبَخي (^١)، قال: حدثنا هشيم (^٢)، عن يونس، ومنصور، عن الحسن، عن عبد الرحمن بن سمرة، أنَّ النبي ﷺ قال: \"يا عبد الرحمن، لا تسأل الإمارة، فإنك إن أعطيتها عن مسألة وكلت إليها، وإن أعطيتها عن غير مسألة أعنت عليها\" (^٣).\n_________\n(^١) هو ابن نصر بن إبراهيم بن ميسرة أبو محمد المطبخي.\n(^٢) هشيم؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\"، ولم يسق مسلم لفظ الحديث من طريق يونس، ومنصور، واكتفى بذكر الإسناد، ثم أحال على رواية جرير بن حازم. =\n⦗١٠٥⦘ = فوائد الاستخراج:\nذكر لفظ الحديث من طريق يونس بن عبيد، ومنصور بن المعتمر، ولم يذكره مسلم.","vol":"15","page":104},{"text":"٧٤٥١ - حدثنا بشر بن موسى (^١)، قال: حدثنا سعيد بن منصور (^٢)، قال: حدثنا هشيم (^٣)، قال: أخبرنا منصور، ويونس وحُميد، عن الحسن، عن عبد الرحمن، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) ابن صالح بن شيخ بن عميرة، أبو علي الأسدي، توفي: ٢٢٨ هـ، وثقه الدارقطني والخطيب، وأثنيا عليه، وكان أحمد بن حنبل يكرمه.\nانظر الجرح والتعديل \"٢ /ت ١٤١٥\"، تاريخ بغداد: ٧/ ٨٦.\n(^٢) ابن شعبة، أبو عثمان المروزي، نزيل مكة.\n(^٣) هشيم؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":105},{"text":"٧٤٥٢ - حدثنا جعفر بن محمد القلانسي الرملي في آخرين، قالوا: حدثنا عبد الله بن عبد الوهاب الحجَبي، قال: حدثنا حماد بن زيد (^١)، قال: حدثنا يونس بن عبيد، قال حماد: وحدثنا سماك بن عطية، وهشام بن حسان، عن الحسن، عن عبد الرحمن بن سمرة، قال: قال لي النبي ﷺ: \"لا تسأل الإمارة، فإنك إن أعطيتها عن مسألة وكلت إليها، وإن أعطيتها عن غير مسألة أعنت عليها\" (^٢).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\"، ولم يذكر مسلم لفظ الحديث من طريق سماك بن عطية ويونس بن عبيد وهشام بن حسان، واكتفى بسياق الإسناد =\n⦗١٠٦⦘ = فقط من طريقهم ثم أحال على رواية جرير بن حازم.\nفوائد الاستخراج:\nذكر لفظ الحديث من طريق سماك بن عطية، ويونس بن عبيد، وهشام بن حسان ولم يذكره مسلم.","vol":"15","page":105},{"text":"٧٤٥٣ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، ح.\nوحدثنا أبو جعفر محمد بن أحمد بن الجنيد، قال: حدثنا الأسود بن عامر، قالا: حدثنا جرير بن حازم (^١)، عن الحسن، قال: سمعت عبد الرحمن بن سمرة، وقال الدقاق (^٢)، حدثنا عبد الرحمن، قال: قال لي رسول الله ﷺ: \"يا عبد الرحمن، لا تسأل الإمارة، فإنك إن أوتيتها عن مسألة، وكلت إليها، وإن أوتيتها عن غير مسألة، أعنت عليها … \"، وذكر الحديث (^٣).\n_________\n(^١) جرير بن حازم؛ موضع الالتقاء مع مسلم.\n(^٢) هو أبو جعفر محمد بن أحمد بن الجنيد، أي وقع في روايته بإسناده عن الحسن قال: حدثنا عبد الرحمن.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".\nفوائد الاستخراج:\n١) وقعت رواية الحسن عن عبد الرحمن بن سمرة عند المصنف بصيغة السماع \"سمعت عبد الرحمن بن سمرة\" بينما هي عند مسلم بصيغة التحديث \"حدثنا عبد الرحمن بن سمرة\" وصيغة \"سمعت\" أرفع في التحمل من \"حدثنا\" كما هو مذهب الخطيب وبعض العلماء، إذ لا يكاد أحد يقول سمعت في الإجازة والمكاتبة ولا في تدليس ما لم يسمعه، بخلاف حدثنا، فإن بعض أهل =\n⦗١٠٧⦘ = العلم كان يستعملها في الإجازة ومنهم الحسن البصري الذي نحن بصدد الكلام عن حديثه، فإنه كان يقول: حدثنا أبو هررة، ويتأول أنه حدث أهل المدينة، والحسن بها، وهو لم يسمع منه شيئا، وهذا الذي جاء عن الحسن وإن كان بعض العلماء نفاه عنه إلا أن قوله في الرواية التي معنا \"سمعت\" قاطعة للإشكال على كل حال، وفي هذا إزالة شبهة قد تعترض إسناد مسلم ﵀. وانظر الكفاية للخطيب ص ٢٨٣ - ٢٨٤، وتدريب الراوي للسيوطي: ١/ ٤١٩.","vol":"15","page":106},{"text":"٧٤٥٤ - حدثنا أبو حاتم الرازي وأبو قلابة، قالا: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا ابن عون، عن الحسن (^١)، عن عبد الرحمن بن سمرة، قال: \"قال لي النبي ﷺ يا عبد الرحمن، لا تسأل الإمارة، وإنك إن أوتيتها عن مسألة وكلت إليها، وإن أوتيتها عن غير مسألة أعنت (^٢) عليها\" (^٣).\n_________\n(^١) الحسن البصري؛ موضع الالتقاء مع مسلم.\n(^٢) كتب فوقها في الأصل: \"تعان\" وفوقها كلمة: \"أصل\".\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":107},{"text":"٧٤٥٥ - حدثنا العطاردي (^١)، قال: حدثني ابن فضيل، عن إسماعيل (^٢)، عن الحسن (^٣)، عن عبد الرحمن بن سمرة، عن النبي ﷺ قال: \"لا تسأل الإمارة … \"، الحديث (^٤).\n_________\n(^١) هو: أحمد بن عبد الجبار بن محمد العطاردي، أبو عمر الكوفي.\n(^٢) هو ابن أبي خالد الأحمسي.\n(^٣) الحسن البصري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":107},{"text":"٧٤٥٦ - حدثنا محمد بن غالب تمتام، قال: حدثنا غَسان بن الربيع (^١)، قال: حدثنا ثابت بن يزيد أبو زيد (^٢)، عن أبي عامر صالح بن رستم (^٣)، عن الحسن (^٤)، ومحمد (^٥)، أن النبي ﷺ قال: \"يا عبد الرحمن بن سمرة، لا تسأل الإمارة، فإنك إن أعطيتها عن مسألة، وكلت إليها، وإن أعطيتها عن غير مسألة، أعنت عليها .. \"، وذكر الحديث (^٦).\n_________\n(^١) ابن منصور، أبو محمد الغساني الأزدي، من أهل الموصل.\n(^٢) الأحول البصري.\n(^٣) المزني مولاهم الخزاز البصري، توفي: ١٥٢ هـ، اختلف النقاد فيه، فوثقه جماعة منهم: أبو داود، والبزار وغيرهما، وضعفه آخرون كابن معين، والدارقطني، وخلص ابن حجر إلى أنه: صدوق كثير الخطأ.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٢٦٣، تهذيب التهذيب: ٤/ ٣٩١، التقريب \"ت ٢٨٧٧\".\n(^٤) الحسن البصري؛ موضع الالتقاء مع مسلم.\n(^٥) ابن سيرين، أبو بكر البصري، توفي: ١١٠ هـ تابعي إمام مشهور.\nانظر تاريخ بغداد: ٥/ ٣٣١.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٤٤٧\".","vol":"15","page":108},{"text":"٧٤٥٧ - حدثنا الحسن بن علي العَامري، وأبو البَخْتَري (^١)، قالا: حدثنا أبو أسامة (^٢)، قال: حدثني بُريد، عن جده أبي بُرْدة، عن أبي موسى، قال: \"دخلتُ على النبي ﷺ، أنا ورجلان من بني عمي، فقال أحد\n⦗١٠٩⦘ الرجلين: أمِّرْنا على بعض ما ولاك الله، وقال الآخر مثل ذلك، فقال: إنا والله لا نولي هذا العمل أحدًا سأله، ولا أحدًا حَرَص عليه\" (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن شاكر العنبري الكوفي، نزيل بغداد.\n(^٢) أبو أسامة؛ وهو حماد بن أسامة بن زيد القرشي، موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب النهي عن طلب الإمارة والحرص عليها: ٣/ ١٤٥٦، حديث رقم (١٤).\nوأخرجه البخاري في صحيحه بلفظ أطول سيأتي نحوه عند المصنف في الرواية التالية رقم (٧٤٥٨)، كتاب استتابة المرتدين … باب حكم المرتد والمرتدة واستتابتهم: ٤/ ٢٧٩، \"حديث ٦٩٢٣\".\nفوائد الاستخراج:\nتصريح أبي أسامة بالتحديث، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.","vol":"15","page":108},{"text":"٧٤٥٨ - حدثنا أبو داود الحراني، قال: حدثنا أبو عتاب (^١)، قال: حدثنا قرة بن خالد (^٢)، عن حميد بن هلال، عن أبي بردة، عن أبي موسى، قال: \"جاء أبو موسى إلى النبي ﷺ، ومعه رجلان من الأشعريين، وكلاهما يسأله العَمَل، قال: أنت ما تقول يا أبا موسى (^٣)، أو يا عبد الله بن قَيْس، قال: والذي بعثك بالحق ما أطلعاني على ما في أنفسهما، فقال النبي ﷺ: إنا لا نستعمل على عملنا من طلبه -وكأنما أنظر إلى السواك، قد قَلُص وهو يستاك- ولكن يا أبا موسى، اذهب إلى اليمن أميرا، ثم بعث معاذ بن جبل، فقال: إني رسول رسول الله ﷺ إليكم، فإذا\n⦗١١٠⦘ هو برجل مُوثَق، فألقيت لمعاذ وسادة، فقال: اجلس، فقال: ما هذا؟ قال: كان يهوديًّا فأسلم ثم رجع إلى دينه، فقال: ما أنا بجالس حتى يُقتل، قضاء الله ورسوله. قال ذلك ثلاثا، فأمر به فقتل، ثم تذاكرا القيام من الليل، فقال أحدهما، معاذ: أما أنا فأنام وأقوم، وأرجو في نومتي ما أرجو في قَوْمتي\" (^٤).\n_________\n(^١) سهل بن حماد العنقزي، الدلال البصري.\n(^٢) قرة بن خالد، موضع الالتقاء مع مسلم.\n(^٣) وقع في المطبوع ٤/ ٤٠٩: \"يا با موسى\" وهو خطأ.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٥٧\"، وهذه الرواية هي عند مسلم برقم ١٥.","vol":"15","page":109},{"text":"٧٤٥٩ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن أبي بكر (^٢)، قال: حدثنا يحيى بن سعيد (^٣)، قال: حدثنا قُرة، قال: حدثنا حميد بن هلال، قال: حدثنا أبو بردة، عن أبي موسى قال: \"أقبلتُ إلى النبي ﷺ ومعي رجلان من الأشعريين بنحوه، وقال: فقال لي: إني لا أستعمل على عملنا من أراده\" (^٤).\n_________\n(^١) هو يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم، البصري الأصل.\n(^٢) ابن علي بن عطاء المقدمي، أبو عبد الله الثقفي، مولاهم، البصري.\n(^٣) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٥٧\"، وهذا الطريق هو عند مسلم برقم ١٥.","vol":"15","page":110},{"text":"٧٤٦٠ - حدثنا إسحاق بن سيار [النصيبي] (^١)، قال: حدثنا سليمان بن حرب، قال: حدثنا عمر بن علي بن مُقَدم (^٢)، قال: حدثنا\n⦗١١١⦘ أبو عُمَيس (^٣)، عن سعيد بن أبي بردة (^٤) [بن أبي موسى] (^٥)، عن أبيه (^٦)، عن جده، قال: \"جاء أُناس من قومي، فقالوا: إن لنا إلى رسول الله ﷺ حاجة، فاذهب معنا، فذهبت معهم، فقالوا: يا رسول الله، استعن بنا في عملك، فقال رسول الله ﷺ: إنا لا نستعمل في عملنا من سأَلَناه، قال أبو موسى: فاعتذرت مما قالوا، وأني لم أعلم حاجتهم\" (^٧).\n_________\n(^١) زيادة من (م) وقد تحرف في المطبوع: ٤/ ٤١٠ إلى إسحاق بن سنان!!\n(^٢) المقدمي، أبو حفص البصري.\n(^٣) عتبة بن عبد الله بن عتبة العدلي المسعودي الكوفي.\n(^٤) واسمه: عامر بن أبي موسى الأشعري، الكوفي، وثقه النقاد وأثنوا عليه، منهم: أحمد بن حنبل، ويحيى بن معين، والذهبي، وابن حجر.\nانظر الجرح والتعديل \"٤ / ت ٢٠٦\"، الكاشف \"١/ ت ١٨٥٧\"، التقريب \"٢٢٨٨\".\n(^٥) زيادة من (م).\n(^٦) أبو بردة، وهو عامر بن عبد الله بن قيس الأشعري؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٤٥٧\".","vol":"15","page":110},{"text":"<span data-type='title' id=toc-1060>بيان الترغيب في اجتناب الإمارة، والكراهية في الدخول فيها.</span>","vol":"15","page":112},{"text":"٧٤٦١ - حدثنا أبو يحيى بن أبي مسرَّة (^١)، وأبو بكر الجعفي (^٢)، قالا: حدثنا عبد الله بن يزيد المقرئ (^٣)، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني عبيد الله بن أبي جعفر، عن سالم بن أبي سالم الجَيْشَاني، عن أبيه، عن أبي ذر، قال: قال: النبي ﷺ: \"يا أبا ذر إني أراك ضعيفًا، وإني أحب لك ما أحب لنفسي، لا تَوَلَّيَنَّ مال يتيم، ولا تأمَّرَنَّ على اثنين\" (^٤).\n_________\n(^١) هو عبد الله بن أحمد بن زكريا بن أبي مسرَّة المكي.\n(^٢) محمد بن عبد الرحمن بن الحسن الجعفي.\n(^٣) عبد الله بن يزيد المقرئ؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب كراهة الإمارة بغير ضرورة: ٣/ ١٤٥٧ \"حديث ١٧\".\nفوائد الاستخراج:\n١) تصريح سعيد بن أبي أيوب بالتحديث، بينما وقعت روايته عند مسلم بالعنعنة.\nوهذا الحديث انتقده الدارقطني في كتابه التتبع ص ٣١١ - ٣١٢ على مسلم، فقد قال بعد أن أورد الحديث من طريق سعيد بن أبي أيوب، عن عبيد الله بن أبي جعفر \"ورواه ابن لهيعة مخالف سعيدا، رواه عن عبيد الله بن أبي جعفر، عن مسلم بن أبي مريم الصدفي، عن أبي سالم الجيشاني، عن أبيه وعن أبي ذر، عن النبي ﷺ\".\nيريد الدارقطني بكلامه هذا أنه قد اختلف سعيد بن أبي أيوب، وعبد الله بن لهيعة على عبيد الله بن أبي جعفر في إسناد هذا الحديث على الوجه الذي بينه، وقد تعقبه =\n⦗١١٣⦘ = النووي في شرح مسلم: ١٢/ ٤٥٠ بما حاصله أن سعيد بن أبي أيوب أحفظ من ابن لهيعة، يعني فيقدم عليه، ورواية المستخرج عندنا تؤيد هذا فمع كون سعيد بن أبي أيوب أحفظ فقد صرح بالتحديث بما يقوي روايته مع حفظه.","vol":"15","page":112},{"text":"<span data-type='title' id=toc-1061>بيان ثواب الإمام العادل المُقسط.</span>","vol":"15","page":113},{"text":"٧٤٦٢ - حدثنا عيسى بن أحمد العسقلاني (^١)، قال: حدثنا ابن وهب (^٢)، قال: حدثني مالك بن أنس (^٣)، عن خُبيب بن عبد الرحمن، عن حفص بن عاصم بن عمر، عن أبي هريرة أو أبي سعيد الخدري قال: قال رسول الله ﷺ: \"سبعة يظلهم الله في ظله، يوم لا ظل إلا ظله؛ إمام عادل، وشاب نشأ بعبادة الله ﷿ … \"، وذكر الحديث (^٤).\n_________\n(^١) هو عيسى بن أحمد بن عيسى العسقلاني، أبو يحيى البلخي.\n(^٢) هو عبد الله بن وهب بن مسلم أبو محمد الفِهْري مولاهم، المصري الحافظ.\n(^٣) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٤) هكذا اختصر المصنف الحديث وأشار إلى بقيته، وقد أخرجه مسلم في صحيحه مطولا من هذا الطريق إلا أنه لم يسق لفظه، وإنما أورده أولا من طريق عبيد الله عن خبيب بن عبد الرحمن به ذاكرا لفظه، ثم ذكره من طريق مالك عن خبيب بن عبد الرحمن به ثم قال: بمثل حديث عبيد الله …، كتاب الزكاة، باب فضل إخفاء الصدقة: ٢/ ٧١٦ \"حديث ٩١\".\nأخرجه البخاري في صحيحه بنحوه، كتاب الأذان، باب من جلس في المسجد ينتظر الصلاة …: ١/ ٢١٩، \"حديث ٦٦٠\".","vol":"15","page":113},{"text":"٧٤٦٣ - حدثنا الصَّغاني، قال: حدثنا هارون بن معروف (^١)، قال: حدثنا سفيان (^٢)، عن عمرو بن دينار، عن عمرو بن أوس، عن عبد الله بن عمرو بن العاص، قال: قال رسول الله ﷺ: \"المقسطون يوم القيامة عند الله على منابر من نور، على يمين الرحمن -وربما قال: بما أقسطوا له في الدنيا-\" (^٣).\n_________\n(^١) المروزي، أبو علي الخزاز الضرير، نزيل بغداد.\n(^٢) هو ابن عيينة، كما في إسناد مسلم، وقد التقى المصنف مع مسلم في هذا الموضع.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، ولفظه أطول قليلا، كتاب الإمارة، باب فضيلة الإمام العادل وعقوبة الجائر .... \" ٣/ ١٤٥٨ \" \"حديث ١٨\".\nفوائد الاستخراج:\n١) ذكر اسم والد عمرو وهو دينا، وقد وقع في إسناد مسلم باسمه المجرد، نعم قيّده مسلم من عنده فقال: عمرو يعني ابن دينار.","vol":"15","page":114},{"text":"٧٤٦٤ - حدثنا عيسى بن أحمد العسقلاني، عن ابن وهب (^١)، عن حرملة -يعني: ابن عمران التُّجيبي- عن ابن شماسة -وهو عبد الرحمن المهري- قال: \"أتيت عائشة أسألها عن شيء، فقالت: ممن أنت؟ قلت: رجل من أهل مصر، قالت: كيف كان صاحبكم (^٢) لكم في غَزاتكم هذه؟ قال: قلت: ما نقمنا منه شيئًا، إن كان ليموتُ للرجل مِنّا البعير فيعطيه البعير،\n⦗١١٥⦘ والعبد فيعطيه العبد، ويحتاج إلى النفقة فيعطيه النفقة، فقالت: أما إنه لا يمنعني الذي فعله في محمد بن أبي بكر أن أخبرك ما سمعت من رسول الله ﷺ يقول في بيتي هذا: اللهم من ولي من أمر أمتي شيئًا فشق عليهم، فاشقق عليه، ومن ولي من أمورهم شيئا فرفق بهم فارفق به. قال حرملة: وسمعت عياش بن عباس، يقول: قال النبي ﷺ: من ولي من أمر أمتي شيئًا فرفق بهم فرفق الله به، ومن ولي منهم شيئًا فشق عليهم فعليه بَهْلة الله، قالوا: يا رسول الله وما بهلة الله؟ قال: لعنة الله\" (^٣).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) هذا الرجل هو: معاوية بن حُديج، وسيأتي التعريف به عند \"حديث ٧٤٦٦\".\n(^٣) الحديث أخرجه مسلم في صحيحه، وليس عنده قول حرملة في آخر الحديث: وسمعت عياش بن عباس … الخ، كتاب الإمارة، باب فضيلة الإمام العادل وعقوبة الجائر: ٣/ ١٤٥٨ \"حديث ١٩\".\nفوائد الاستخراج:\n١) تعريف المصنف بحرملة المصري، بأنه ابن عمران التجيبي.\n٢) ذكر نسب عبد الرحمن بن شماسة، وهو المهري.","vol":"15","page":114},{"text":"٧٤٦٥ - حدثنا موهب بن يزيد بن خالد الرّملي، قال: حدثنا ابن وهب (^١)، قال: حدثنا حرملة، عن عبد الرحمن بن شماسة، عن عائشة، أنها سمعت الذين يعدلون في حكمهم -يعني: النبي ﷺ يقول: \"اللهم من وَلي من أمر أمتي شيئا فشق عليهم فشُقَّ عليه، ومن رَفَق بهم فارفُق به\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٤\"، وقد اختصر المصنف الحديث هنا.","vol":"15","page":115},{"text":"٧٤٦٦ - حدثنا حمدان بن علي الورّاق، ومحمد بن صالح كيلجة، وهلال بن العلاء، قالوا: حدثنا أبو سلمة موسى بن إسماعيل (^١)، قال: حدثنا جرير بن حازم (^٢)، قال: حدثني حرملة بن عمران المصري، عن عبد الرحمن بن شمَاسة المهري، قال: \"دخلت على عائشة أم المؤمنين، فقالت لي: ممن أنت؟ قلت: من أهل مصر، قالت: كيف وجدتم ابن حُديج (^٣) في غَزاتكم هذه؟ فقلت: وجدناه خير أمير، ما مات لرجل منا عبد إلا أعطاه عبدًا، ولا بعير (^٤) إلا أعطاه بعيرًا، ولا فرس إلا أعطاه فرسًا، فقالت: أما إنه لا يمنعني قتله أخي أن أحدث ما سمعت من رسول الله ﷺ، فأخْبِرْه أني سمعت رسول الله ﷺ يقول: من ولي من أمر أمتي شيئا فرفق بهم فارفق به، ومن شق عليهم فشُقَّ عليه\" (^٥).\n_________\n(^١) المنقري، أبو سلمة التبوذكي الحافظ.\n(^٢) جرير بن حازم؛ موضع الالتقاء مع مسلم.\n(^٣) هو: معاوية بن حديج بن جفنة، أبو نعيم وأبو عبد الرحمن الكندى ثم السكوني ﵁، صحابي صغير، وروايته قليلة، وقد ولي إمرة مصر لمعاوية بن أبي سفيان وغزا المغرب، وشهد وقعة اليرموك.\nانظر أسد الغابة لابن الأثير \" ٥/ ٤٩٧٣ \"، الإصابة لابن حجر: \"٦ /ت ٨٠٨٠\".\n(^٤) وقع في الأصل \"بعيرا\" وهو خطأ.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٤\".\nفوائد الاستخراج:\nرواية مسلم لم يبين فيها اسم الأمير الذي سألت عنه عائشة ﵂، وإنما =\n⦗١١٧⦘ = جاء مبهما. وقد بين المصنف في رواية بأنه ابن حديج.","vol":"15","page":116},{"text":"٧٤٦٧ - حدثنا عبد الله بن مِهران الطبسي (^١)، قال: حدثنا أبو سلمة بمثله (^٢).\n_________\n(^١) فتح الطاء المهملة والموحدة، تليها سين مهملة، ذكره بعض من صنف في المشتبه كابن ناصر الدين، وابن حجر، ولم يذكرا فيه جرحا ولا تعديلا.\nانظر توضيح المشتبه: ٦/ ٢٧، تبصير المنتبه بتحرير المشتبه: ٣/ ٧٨٥.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٤\".","vol":"15","page":117},{"text":"<span data-type='title' id=toc-1062>بيان الأخبار الدالة على أنه يجب على الإمام حفظُ رعيته، وتعاهدهم، وحفظ أحوالهم، وحياطتهم، والذب عنهم، وأنه مسئول عنهم إذا ضيعهم، ولن يحوطهم </span>(^١).\n_________\n(^١) كذا في الأصل، والظاهر أنه: ولم يحُطهم.","vol":"15","page":118},{"text":"٧٤٦٨ - حدثنا الصَّغاني، قال: حدثنا محمد بن الفضل عارِم (^١)، قال: حدثنا حماد بن زيد (^٢)، قال: حدثنا أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"كلكم راعٍ وكلكم مسئول، فالأمير راع وهو مسئول، والرجل راعٍ على أهله وهو مسئول، والمرأة راعية على بيت زوجها وهي مسئولة، والعبد راع على مال سيده وهو مسئول، ألا كلكم راعٍ كلكم مسئول عن رعيته\" (^٣).\n_________\n(^١) كنيته: أبو النعمان، السدوسي البصري، وعارم لقب له.\n(^٢) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضيلة الإمام العادل وعقوبة الجائر …، \" ٣/ ١٤٥٩ \" \"حديث ٢٠\" إلا أن مسلما لم يسق لفظ الحديث من رواية حماد بن زيد، عن نافع، وإنما ساقه من رواية الليث عن نافع، وأحال عليها، وكذا أخرجه البخاري في صحيحه، كتاب النكاح، باب ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ \"٣/ ٣٨٣\" \"حديث ٥١٨٨\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية حماد بن زيد، عن نافع، ومسلم أحال به على رواية =\n⦗١١٩⦘ = الليث، عن نافع.","vol":"15","page":118},{"text":"٧٤٦٩ - حدثنا محمد بن مُهِلّ، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، ح.\nوحدثنا الصائغ (^١) بمكة، قال: حدثنا يحيى بن أبي بكير (^٢)، قال: حدثنا إبراهيم بن طهمان (^٣)، كلاهما عن أيوب (^٤)، بإسناده نحوه (^٥).\n_________\n(^١) هو محمد بن إسماعيل بن سالم الصائغ المكي.\n(^٢) واسمه: نسر بن أسيد العبدي القيسي، أبو زكريا الكرماني.\n(^٣) ابن شعبة الخراساني.\n(^٤) أيوب؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\".","vol":"15","page":119},{"text":"٧٤٧٠ - حدثنا محمد بن سليمان ابن ابنة مطر (^١)، قال: حدثنا ابن علية (^٢)، عن أيوب، عن نافع، عن ابن عمر، عن النبي ﷺ، قال: \"كلكم راع كلكم مسئول عن رعيته … \" وذكر الحديث (^٣).\n_________\n(^١) هو محمد بن سليمان بن هشام بن بنت سعيدة بتت مطر، الوراق أبو جعفر، ويقال: أبو علي الشطوي، ويعرف بأخي هشام.\n(^٢) ابن علية؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\".","vol":"15","page":119},{"text":"٧٤٧١ - حدثنا موسى بن إسحاق القوّاس، حدثنا عبد الله بن نمير (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن\n⦗١٢٠⦘ رسول الله ﷺ قال: \"كلكم راع وكلكم مسئول عن رعيته، ألا فالأمير الذي على الناس راع عليهم، وهو مسئول عن رعيته، ألا وإن الرجل راع على أهل بيته، وهو مسئول عنهم، ألا كان المرأة راعية على بيت بعلها، وهي مسئولة عنهم، ألا كان العبد راع على مال سيده، وهو مسئول عنه، ألا فكلكم راعٍ، وكلكم مسئول عن رعيته\" (^٢).\n_________\n(^١) عبد الله بن نمير؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، ولم يسق مسلم لفظه من رواية عبد الله بن نمير، وإنما أورد لفظه من رواية الليث بن سعد، عن نافع، ثم أحال إليها.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية عبد الله بن نمير، عن عبيد الله بن عمر، عن نافع، ومسلم أحال بها على رواية الليث، عن نافع.","vol":"15","page":119},{"text":"٧٤٧٢ - حدثنا الصَّغاني، قال: حدثنا أبو النضر، ح.\nوحدثنا السُّلمي، قال حدثنا أحمد بن يونس (^١)، ح.\nوحدثنا طاهر بن عمرو بن الربيع بن طارق (^٢)، قال: حدثني أبي، قالوا: حدثنا الليث بن سعد (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ، أنه قال: \"ألا كلكم راع وكلكم مسئول عن رعيته، فالأمير الذي على الناس راع، وهو مسئول عن رعيته، والرجل راع على أهل بيته، وهو مسئول عنهم،\n⦗١٢١⦘ والمرأة راعية على بيت بعلها وهي مسئولة عنه، والعبد راع على مال سيده، وهو مسئول عنه، ألا فكلكم راعٍ كلكم مسئول عن رعيته\" (^٤).\n_________\n(^١) هو: أحمد بن عبد الله بن يونس التميمي اليربوعي، أبو عبد الله الكوفي الحافظ.\n(^٢) أبو الحسن الهلالي المصري، لقبه: حبشي، وقال بعضهم: اسمه حبشي بن عمرو بن الربيع بن طارق.\n(^٣) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"الليث\"، وهو \"سعد\"، وقد ذكره مسلم باسمه فقط.","vol":"15","page":120},{"text":"٧٤٧٣ - حدثنا أحمد بن الفرج الحمصي، قال: حدثنا ابن أبي فُدَيك (^١)، قال: حدثني الضحاك بن عثمان، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"ألا كلكم راعٍ، فالأمير راع على رعيته، والرجل راع على بيته، والمرأة راعية على بيت زوجها، والعبد راعٍ على مال سيده، ألا كلكم راع وكلكم مسئول\" (^٢).\n_________\n(^١) ابن أبي فديك؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر (حديث ٧٤٦٨)، ولم يسق مسلم لفظه من رواية ابن أبي فديك، عن الضحاك عن نافع، وإنما أحال بها على رواية الليث عن نافع.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية ابن أبي فديك عن الضحاك بن عثمان عن نافع، ومسلم أحال به على رواية الليث عن نافع.\n٢) ذكر اسم والد الضحاك وهو عثمان، وهو في إسناد مسلم باسمه فقط، وإن كان قيده مسلم بقوله: يعني ابن عثمان.","vol":"15","page":121},{"text":"٧٤٧٤ - حدثنا الربيع بن سليمان، وعيسى بن أحمد، قالا: حدثنا ابن وهب (^١)، قال: أخبرنا أسامة بن زيد، عن نافع، عن ابن عمر، عن\n⦗١٢٢⦘ النبي ﷺ، قال: \"كلكم راع ومسئول عن رعيته، فالأمير الذي على الناس راع ومسئول عن رعيته، والرجل راع على أهل بيته ومسئول عنهم، وامرأة الرجل راعية على بيت زوجها وولده ومسئولة عنهم، وعبد الرجل راع على مال الرجل ومسئول عنه، ألا فكلكم راعٍ وكلكم مسئول عن رعيته\" (^٢).\nمن هنا لم يخرجاه (^٣).\n_________\n(^١) ابن وهب، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، ولم يسق مسلم لفظه من رواية ابن وهب، عن أسامة بن زيد، عن نافع، واكتفى بالإحالة على لفظ رواية الليث عن نافع.\nفوائد الاستخراج:\n١) ذكر اسم والد \"أسامة\" وهو \"زيد\"، ولم يذكر مسلم إلا اسمه فقط.\n٢) ذكر لفظ حديث ابن وهب، عن أسامة بن زيد، عن نافع، ومسلم أحال به على لفظ رواية الليث عن نافع.\n(^٣) يعني المصنف الإمام مسلم بن الحجاج، وأبا الفضل أحمد بن سلمة النيسابوري.","vol":"15","page":121},{"text":"٧٤٧٥ - حدثنا أبو قلابة الرقاشي، قال: حدثنا أبي (^١)، قال: حدثنا جعفر بن سليمان (^٢)، قال: حدثنا أسماء بن عبيد (^٣)، عن نافع (^٤)، عن ابن\n⦗١٢٣⦘ عمر، أن رسول الله ﷺ قال: \"الأمير مسئول عن رعيته، قام بأمر الله فيهم أو ضيع، والرجل راع على أهل بيته ومسئول عنهم، والمرأة راعية على بيتها وما وليت من أمر زوجها ومسئولة عنه، والعبد راع على مال سيده ومسئول عنه (^٥)، ألا كلكم راع وكلكم مسئول\" (^٦).\n_________\n(^١) هو أبو عبد الله، محمد بن عبد الله بن محمد الرقاشي البصري.\n(^٢) الضّبعي، أبو سليمان البصري.\n(^٣) ابن مُخارق الضّبعي، أبو المفضل البصري، توفي: ١٤١ هـ وثقه العلماء منهم: ابن سعد، وابن معين، وابن حجر وغيرهم.\nانظر طبقات ابن سعد \"٧ /ت ٣٢٥٧\"، الجرح والتعديل \" ٢/ ١٢٤٤ \"، التقريب \"ت ٤١٣\".\n(^٤) نافع؛ موضع الالتقاء مع مسلم.\n(^٥) وقع في الأصل: \"مسولة\"، وهو خطأ.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\".","vol":"15","page":122},{"text":"٧٤٧٦ - حدثنا أبو حمزة الأنصاري أنس بن خالد البصري (^١) -من ولد أنس بن مالك- ومحمد بن إسماعيل المكي، وأسيد بن عاصم الأصبهاني، قالوا: حدثنا الحسن بن حفص (^٢)، قال: حدثنا هشام بن سعد (^٣)، عن زيد بن أسلم، عن ابن عمر (^٤)، قال: قال النبي ﷺ: \"كلكم راع وكلكم مسئول عن رعيته، فالإمام -وقال بعضهم: فالأمير- الذي على الناس راع، وهو مسئول عن رعيته، والرجل راع على أهله مسئول\n⦗١٢٤⦘ عن رعيته، والمرأة راعية في بيت زوجها وهي مسئولة عنه، فكلكم راع وكلكم مسئول عن رعيته\".\nقال الأنصاري: \"والعبد راع على مال سيده\"، ولم يقل: \"المرأة راعية في بيت زوجها\" (^٥).\n_________\n(^١) واسم جده: عبد الله بن أبي طلحة الأنصاري، توفي: ٢٦٨ هـ، ذكره ابن حبان في الثقات، وقد تصحف عنده إلى \"أنيس\"، ومن ثم قال المعلق على الثقات: لم نظفر به!!.\nانظر الثقات لابن حبان: ٨/ ١٣٦، فتح الباب في الكنى والألقاب \"ت ٢٢٤٩\"، تاريخ بغداد: ٧/ ٤٩، المنتظم: ١٢/ ٢٢٠.\n(^٢) لم أظفر به.\n(^٣) المدني، أبو عباد، أو أبو سعيد القرشي.\n(^٤) عبد الله بن عمر ﵄؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الحسن بن حفص) ومطبوعة دار المعرفة (٧٠٣٥)، وهو خطأ، لذا لم يظفر به محققو الكتاب، وصوابه: (الحسين بن حفص) كما في النسخة الخطية الأزهرية (٤/ ق ١٢١/ أ)، وإتحاف المهرة (٩٤٧٠)، وهو أبو محمد الحسين بن حفص بن الفضل الهمداني، وقد ورد على الصواب في مواضع أخرى من الكتاب (٤٩٨٧، ٥٦٠٧، ٥٨٢٦، ٧٤٤٩، ٧٧٠٨، ٩٤٦٢، ١١٦٤٨، ١٢٤٧٨، ١٢٥٦١، ١٢٩٤٠).","vol":"15","page":123},{"text":"٧٤٧٧ - ز حدثنا مكي بن محمد (^١) عبد الغفار بن محمد الخشاب النيسابوري (^٢) بمصر، وحدثني محمد بن محمد بن رجاء (^٣)، قالا: حدثنا إسحاق بن إبراهيم (^٤)، قال: حدثنا معاذ بن هشام (^٥)، قال: حدثني أبي (^٦)، عن قتادة، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"إن الله سائل كل راع عما استرعاه، حفظ ذلك أم ضيَّع، حتى يسأل الرجل عن أهل بيته\"، هذا لفظ محمد. وقال مكي: \"كلكم راع وكلكم مسئول عن رعيته\" (^٧).\n⦗١٢٥⦘ وعن قتادة عن الحسن عن النبي ﷺ بمثله (^٨).\n_________\n(^١) كذا في الأصل!!.\n(^٢) لم أظفر به.\n(^٣) ابن السندي، أبو بكر الحنظلي.\n(^٤) ابن مخلد الحنظلي، أبو يعقوب ابن راهويه المروزي.\n(^٥) ابن أبي عبد الله واسمه سنبر الدستوائي، البصري.\n(^٦) هو هشام الدستوائي.\n(^٧) الحديث لم يخرجه مسلم في صحيحه فهو من زوائد المصنف على مسلم. وقد أخرجه =\n⦗١٢٥⦘ = النسائي في عشرة النساء \"حديث ٢٩٢\"، وابن حبان في صحيحه \"الإحسان: ١٠/ ٣٤٤ برقم ٤٤٩٢\"، كلاهما من طريق إسحاق بن إبراهيم بن راهويه به، وإسناده حسن لأجل معاذ بن هشام فهو صدوق، وقد أخرج له الشيخان، لكن أعل هذا الحديث البخاري فيما نقله عنه الترمذي في سننه في كتاب الجهاد، باب ما جاء في الإمام: ٤/ ٢٠٨، عند \"حديث ١٧٠٥\" وكذا الترمذي في الموضع السابق، والدارقطني فيما نقله عنه الضياء في المختارة: ٧/ ٥٦ بما محصله أنه غير محفوظ، تفرد به إسحاق بن راهويه، والصحيح فيه ما رواه إسحاق بن راهويه عن معاذ بن هشام، عن أبيه، عن قتادة، عن الحسن، عن النبي ﷺ مرسلا.\nوتعقب ذلك الحافظ ابن حجر في النكت الظراف: ١/ ٣٥٥ فقال بعد أن ذكر إعلاله عن البخاري فقط: \"كون إسحاق حدث عن معاذ بالموصول والمرسل معا في سياق واحد، يدل على أنه لم يهم فيه، وإسحاق، إسحاق\" أ. هـ.\nيريد الحافظ بهذا أن إسحاق بن راهويه إمام ثقة جليل، ولا يبعد أن يكون له في هذا الحديث إسنادان، أحدهما من طريق قتادة عن الحسن مرسلا، والآخر من طريق قتادة عن أنس بن مالك موصولا، خاصة وتحديثه بالروايتين معا قرينة تؤكد حفظه وبُعد الوهم عنه.\nوهذه الرواية المرسلة عن الحسن عن النبي ﷺ سوف يذكرها المصنف في الرواية التالية لهذه الرواية وأخرجها إن شاء الله هناك.\n(^٨) هكذا علق المصنف هذه الرواية عن قتادة، عن الحسن، ولم يخرجها مسلم في صحيحه وقد وصلها النسائي في عشرة النساء \"حديث ٢٩٣\"، وابن حبان في صحيحه \"الإحسان: ١٠/ ٣٤٥\" حديث ٤٤٩٣\"، كلاها من طريق إسحاق بن راهويه، قال: أخبرنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن الحسن، عن النبي ﷺ مرسلا، وإسناده حسن، معاذ بن هشام: صدوق، وقد ذكرت في الحديث =\n⦗١٢٦⦘ = السابق برقم (٧٤٧٧) أن البخاري، والترمذي، والدارقطني، قد أعلوا الرواية الموصولة بهذه الرواية، وذكرت جواب الحافظ ابن حجر عن ذلك.","vol":"15","page":124},{"text":"٧٤٧٨ - ز حدثنا أبو زرعة الرازي، وعبد الكريم بن الهيثم الديرعاقُولي، وعثمان بن خُرَّزاذ الأنطاكي (^١)، قالوا: حدثنا إبراهيم بن بشار الرمادي (^٢)، قال: حدثنا سفيان (^٣)، عن بريد (^٤) بن عبد الله بن أبي بردة (^٥)، عن أبي بردة (^٦)، عن أبي موسى أن النبي ﷺ، قال: \"كلكم راع وكلكم مسئول عن رعيته\" (^٧).\n_________\n(^١) هو: عثمان بن عبد الله بن محمد بن خرزاذ، بضم المعجمة، وتشديد الراء بعدها زاي، وقد ينسب إلى جد أبيه كما في إسناد المصنف.\n(^٢) أبو إسحاق البصري، توفي في حدود: ٢٣٠ هـ، وثقه جمع من النقاد لكن أنكروا عليه بعض الأحاديث التي رواها عن سفيان منها هذا الحديث الذي معنا، وممن وثقه أبو عوانة \"المصنف\"، والحاكم، وقال الطيالسي، وأبو حاتم، والبخاري: صدوق، وزاد البخاري: يهم في الشيء بعد الشيء.\nوضعفه بعضهم كالنسائي، وقد دافع عنه ابن حبان دفاعا قويا ودفع عنه ما انتقد عليه.\nانظر التاريخ الكبير للبخاري \"١/ ت ٨٩٠\" وليس فيه قوله: صدوق، لكن نقلها عنه كثير ممن جاء بعده، وانظر كذلك الضعفاء والمتروكين للنسائي \"ت ١٧\"، والجرح والتعديل \"٢ /ت ٢٢٥\"، الثقات لابن حبان: ٨/ ٧٢، تهذيب التهذيب ١/ ١٠٨ - ١١٠.\n(^٣) هو ابن عيينة كما في المصادر التي أخرجت الحديث وسيأتي إن شاء الله بيانها.\n(^٤) وقع في المطبوع: ٤/ ٤١٩، يزيد بالياء المثناة التحتية ثم زاي وهو خطأ.\n(^٥) ابن أبي موسى الأشعري، كنيته أبو بردة الكوفي.\n(^٦) ابن أبي موسى الأشعري، اختلف في اسمه، ويقال اسمه كنيته.\n(^٧) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وقد أخرجه =\n⦗١٢٧⦘ = الترمذي في سننه، كتاب الجهاد، باب ما جاء في الإمام عند الحديث رقم ١٧٠٥ من طريق إبراهيم بن بشار به، وقال: إنه غير محفوظ، وفصل ذلك فقال: \"وروى غير واحد عن سفيان عن بريد عن أبي بردة عن النبي ﷺ مرسلا وهذا أصح\" اهـ.\nوكذا أخرجه ابن عدي في الكامل: ١/ ٢٦٦، من طريق إبراهيم بن بشار الرمادي به وقال: \"كان ابن عيينة يرويه مرسلا\" اهـ. يريد بذلك أن هذا الحديث مما أنكر على إبراهيم بن بشار الرمادي.","vol":"15","page":126},{"text":"٧٤٧٩ - ز حدثنا عباس الدوري، قال: حدثنا يحيى بن معين، قال: حدثنا أبو حفص الأبَّار (^١)، قال: حدثنا محمد بن جُحَادَة (^٢)، عن عطية العوفي (^٣)، عن أبي سعيد الخدري، قال: سمعت النبي ﷺ، يقول: \"كلكم راع وكلكم مسئول عن رعيته … \"، الحديث (^٤).\n_________\n(^١) هو عمر بن عبد الرحمن بن قيس الكوفي، أبو حفص الأبَّار، نزيل بغداد.\n(^٢) الأودي، ويقال: الإيامي الكوفي.\n(^٣) هو عطية بن سعد بن جنادة العوفي، أبو الحسن الكوفي، توفي ١١١ هـ، أكثر النقاد على تضعيفه منهم: أحمد بن حنبل، والنسائي وغيرهما، ووثقه بعضهم كابن سعد، وخلص ابن حجر إلى أنه صدوق يخطئ كثيرا،، وكان شيعيا مدلسا.\nانظر طبقات ابن سعد \"٦/ ت ٢٣٧٥\"، والضعفاء والمتروكين للنسائي \"ت ٤٨١\"، تهذيب الكمال: ٢/ ١٤٧، التقريب \"ت ٤٦٤٩\".\n(^٤) الحديث لم يخرجه مسلم في صحيحه فهو من زوائد المصنف عليه، وإسناده ضعيف لأجل العوفي. وقد عزاه السيوطي في الجامع الكبير: ١/ ٢٢٧ إلى العقيلي في الضعفاء، والطبراني في الكبير، ولم أجده فيهما، ولم أقف عليه في مجمع الزوائد.","vol":"15","page":127},{"text":"٧٤٨٠ - حدثنا أبو حميد العَوْهي (^١)، وأبو أُمية، قالا: حدثنا أبو اليمان (^٢)، قال: حدثنا شعيب (^٣)، عن الزهري (^٤)، قال: أخبرني سالم، عن عبد الله بن عمر، أنه سمع النبي ﷺ، يقول: \"كلكم راع ومسئول عن رعيته، الإمام راع، وهو مسئول عن رعيته، والرجل في أهله راع، وهو مسئول عن رعيته، والمرأة في بيت زوجها راعية، وهي مسئولة عن رعيتها، والخادم في مال سيده راع، وهو مسئول عن رعيته، قال: فسمعت هؤلاء من النبي ﷺ، وأحْسِب النبي ﷺ قال: والرجل في مال أبيه راع، وهو مسئول عن رعيته، فكلكم راع وكلكم مسئول عن رعيته\" (^٥).\n_________\n(^١) هو: أحمد بن محمد بن سيار الحمصي العَوْهي.\n(^٢) هو الحكم بن نافع البهراني الحمصي، مشهور بكنيته.\n(^٣) ابن أبي حمزة الأموي.\n(^٤) الزهري؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، ولم يسق مسلم لفظ الحديث من رواية الزهري عن سالم، وإنما أحال به على معنى حديث نافع عن ابن عمر ثم قال: \"وزاد في حديث الزهري: قال: وحسبت أنه قد قال \"الرجل راع في مال أبيه، ومسئول عن رعيته\".\nفوائد الاستخراج:\n١) ذكر نسب ابن شهاب، وهو الزهري.\n٢) ذكر لفظ الحديث كاملا من رواية الزهري عن سالم عن ابن عمر، ومسلم أحال =\n⦗١٢٩⦘ = به على معنى حديث نافع عن ابن عمر.","vol":"15","page":128},{"text":"٧٤٨١ - حدثنا عمرو بن عثمان قاضي مكة (^١)، قال: حدثنا مطرف (^٢)، قال: حدثنا مالك (^٣)، ح.\nوحدثنا علي بن عبد العزيز (^٤)، قال: حدثنا القعنبي (^٥)، عن مالك، ح.\nوحدثنا شعيب بن شعيب الدمشقي، عن زيد بن يحيى (^٦)، عن مالك، ح.\nوحدثنا أبو الزَّنْباع (^٧)، قال: حدثنا ابن بكير (^٨)، قال: سمعت مالكا، كلهم قالوا: عن عبد الله بن دينار (^٩)، عن ابن عمر، أن النبي ﷺ، قال: \"كلكم راع وكلكم مسئول عن رعيته، فالأمير الذي على الناس راع عليهم، وهو مسئول عنهم، والرجل راع على أهل بيته، وهو مسئول عنهم، وامرأة الرجل راعية على بيت زوجها وولده، وهي مسئولة\n⦗١٣٠⦘ عنهم، وعبد الرجل راع على مال سيده، وهو مسئول عنه، ألا فكلكم راع وكلكم مسئول\" (^١٠). حديثهم واحد، وحديث ابن بكير نحوه.\n_________\n(^١) هو: عمرو بن عثمان بن كرب بن غُصص، كنيته أبو عبد الله.\n(^٢) ابن عبد الله بن مطرف اليساري، أبو مصعب المدني.\n(^٣) ابن أنس الأصبحي إمام دار الهجرة.\n(^٤) ابن المرْزُبان، أبو الحسن البغوي.\n(^٥) هو عبد الله بن مسلمة القعنبي، الحارثي، أبو عبد الرحمن البصري.\n(^٦) ابن عبيد الخزاعي، أبو عبد الله الدمشقي، توفي: ٢٠٧ هـ، وثقه الأئمة منهم: الدارقطني، والخطيب، والذهبي.\nانظر تاريخ بغداد: ٨/ ٤٤٤، الكاشف \"١/ ت ١٧٦٠\".\n(^٧) هو روح بن الفرج القطان، المصري.\n(^٨) هو: يحيى بن عبد الله بن بكير المخزومي مولاهم، أبو زكرياء المصري.\n(^٩) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^١٠) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، ولم يسق مسلم لفظه من رواية عبد الله بن دينار، عن ابن عمر، واكتفى بالإحالة على معنى حديث نافع عن ابن عمر.\nفوائد الاستخراج:\nذكر لفظ الحديث من رواية عبد الله بن دينار عن ابن عمر، ومسلم أحال به على معنى رواية نافع، عن ابن عمر.","vol":"15","page":129},{"text":"٧٤٨٢ - حدثنا بكار (^١)، قال: حدثنا مؤمل (^٢)، قال: حدثنا سفيان (^٣)، عن عبد الله بن دينار (^٤) بنحوه (^٥) ح.\nحدثنا أحمد بن عبد الرحمن بن وهب (^٦)، قال: حدثنا عمي ح.\nوحدثنا أبو زرعة الرازي، قال: حدثنا عبد الجبار بن سعيد (^٧)، قال: حدثني ابن وهب ح.\n⦗١٣١⦘ وحدثنا محمد بن إسماعيل الصائغ، قال: حدثنا إبراهيم بن المنذر (^٨)، قال: حدثني ابن وهب (^٩)، قال: حدثني عمرو بن الحارث، عن بكير بن عبد الله، عن بُسر بن سعيد، حدثه عن عبد الله بن عمر، عن رسول الله ﷺ، أنّه قال: \"كل مسترع مسئول عما استرعي، حتى إن الرجل يسأل عن زوجته وولده وعبده\".\nقال إبراهيم بن المنذر، وابن أخي ابن وهب، قال: أخبرنا عمرو بن الحارث، وابن لهيعة. رواه مسلم عن ابن أخي ابن وهب، فقال: عمرو ورجل -لم يسمه مسلم في كتابه (^١٠) -.\n_________\n(^١) ابن قتيبة بن أسد الثقفي البكراوي البصري.\n(^٢) ابن إسماعيل، البصري، أبو عبد الرحمن، نزيل مكة.\n(^٣) هو الثوري.\n(^٤) عبد الله بن دينار، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، وما علقته على الحديث السابق برقم ٧٤٨١.\n(^٦) أحمد بن عبد الرحمن بن وهب؛ موضع الالتقاء مع مسلم.\n(^٧) ابن سليمان بن نوفل بن مساحق العامري، أبو معاوية القرشي، توفي: ٢٢٦ هـ، قال العقيلي: \"في حديثه مناكير، وما لا يتابع عليه\". =\n⦗١٣١⦘ = ووثقه ابن حبان، وروى عنه أبو زرعة الرازي، وقد قال ابن حجر في اللسان: ٣/ ١١ في ترجمة داود بن حماد البلخي: \"من عادة أبي زرعة أن لا يحدث إلا عن ثقة\".\nوانظر الضعفاء للعقيلي \"٣ / ت ١٠٥٦\"، الثقات لابن حبان: ٨/ ٤١٨.\n(^٨) ابن عبد الله الأسدي الحِزامي.\n(^٩) ابن وهب هنا، موضع الالتقاء مع مسلم ﵀.\n(^١٠) الحديث تقدم تخريجه، انظر \"حديث ٧٤٦٨\"، ولم يسق مسلم لفظ الحديث من رواية ابن وهب، واكتفى بالإحالة على معنى رواية نافع، عن ابن عمر.\nفوائد الاستخراج:\n١) ذكر اسم والد بكير، وهو عبد الله، ولم يذكره مسلم.\n٢) ذكر لفظ الحديث من رواية ابن وهب، ومسلم أحال به على معنى رواية نافع عن ابن عمر.\n٣) بيان المبهم في إسناد مسلم، فقد قال مسلم ﵀: حدثني أحمد بن =\n⦗١٣٢⦘ = عبد الرحمن بن وهب، أخبرني عمي، عبد الله بن وهب، أخبرني رجل سماه، وعمرو بن الحارث عن بكير … فتعمد ﵀، إبهام أحد شيخي عبد الله بن وهب، وبين أبو عوانة أنه: ابن لهيعة، وكأن مسلما ﵀ أبهمه للكلام الذي فيه. والله أعلم.","vol":"15","page":130},{"text":"<span data-type='title' id=toc-1063>بيان عقاب الوالي الذي يلي أمر الناس، ولا ينصح لهم، ويغشهم، ولا يحتاط لهم.</span>","vol":"15","page":132},{"text":"٧٤٨٣ - حدثنا يزيد بن سنان، قال: حدثنا معاذ بن هشام (^١)، وعبد الرحمن بن محمد بن منصور (^٢)، قال: أملى علينا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن أبي المليح، أنّ عبيد الله بن زياد، عاد مَعْقِل بن يسار في مرضه، فقال له معقل: إنّي محدثك بحديث لولا أني في الموت لم أحدثك به، سمعت رسول الله ﷺ يقول: \"ما من أمير يَلي أمر المسلمين، ثم لا يَجهدُ لهم، ولم ينصح لهم، إلا لم يدخل معهم الجنة\" (^٣).\n_________\n(^١) معاذ بن هشام؛ موضع الالتقاء مع مسلم.\n(^٢) أبو سعيد الحارثي البصري، الملقب كُرْبزان بتقديم الراء.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضيلة الإمام العادل وعقوبة الجائر …: ٣/ ١٤٦٠، \"حديث ٢٢\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الأحكام، باب من استرعى رعية فلم ينصح: ٤/ ٣٣١ \"حديث ٧١٥٠\".","vol":"15","page":132},{"text":"٧٤٨٤ - حدثني جعفر بن محمد الجوزي (^١) [¬*]، قال: حدثنا عبد الله بن رُشيد، وكان ثقة، قال: حدثنا أبو عُبيدة مجاعة بن الزبير العتكي، عن الحسن (^٢)، قال: أتينا معقل بن يسار نعوده، إذ جاء عبيد الله بن زياد، فقال معقل: سمعت رسول الله ﷺ يقول: \"من استرعى رعية فلم يحط من ورائها بالنصيحة أو مات وهو لها غاش، أدخله الله نار جهنم\".\nقال له عبيد الله: \"ألا كنت حدثتنا هذا الحديث قبل اليوم؟ قال: إني كنت في سلطان سوى سلطانك\" (^٣).\nقال أبو عوانة: ذكر شعبة مجاعة فقال: الصوَّام القوَّام (^٤).\nوقال ابن خراش: روايته عن الصغار ليس مما يعتنى به، أي أنه نزل عن الحسن إلى من هو دونه.\n_________\n(^١) جعفر بن محمد بن الحسن بن عبد العزيز الجروي المصري ثم البغدادي (ت: ٣١٩)، وقيل: سنة ٣٢٩، عمر أكثر من تسعين سنة. قال ابن ماكولا: ولد ببغداد وحمل إلى تنيس صغيرا. وقال الذهبي: محله الصدق. تاريخ الإسلام (٢٤/ ٢٥٦) تحقيق تدمري، المتفق والمتفرق للخطيب (١/ ٦٤٦/ ٣٢٦)، الإكمال لابن ماكولا (٥/ ٢١٤)، الأنساب للسمعاني (٣/ ٢٥٩ - ٢٦٠).\n(^٢) الحسن وهو البصري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"٧٤٨٣\"، وليس عند مسلم قول عبيد الله ألا كنت حدثتنا هذا الحديث قبل اليوم … الخ.\n(^٤) قول شعبة هذا، ذكره ابن أبي حاتم في الجرح والتعديل \"٨ /ت ١٩١٢\" بإسناده عنه، ولفظه: كان شعبة يقول: هو خَيِّر، كثير الصوم والصلاة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الجوزي) ومطبوعة دار المعرفة (٧٠٤٤) والنسخة الخطية الأزهرية (٤/ ق ١٢٢/ ب)، ولم أجد هذه النسبة إلا في هذا الموضع، ولعله خطأ من الناسخ، ولعل صوابه: (الجنديسابوري)، فهو نفسه جعفر بن محمد الجنديسابوري المذكور في الحديث (١٢٥١٤)، وقد أخطأ محققو الكتاب في تعيينه، وهو أبو عمر جعفر بن محمد بن حبيب الأهوازي الذراع السماك الجنديسابوري، وانظر: الجرح والتعديل (٢/ ٤٨٨)، الثقات لابن حبان (٨/ ٣٤٣) الأنساب للسمعاني (٣/ ٣٤٩)، وجعفر بن محمد الذي يروي عن عبد الله بن رشيد هو الذراع الجنديسابوري، انظر: روضة العقلاء لابن حبان (ص ١٧٠)، الدعاء للطبراني (١٠٥) [وعنه أبو نعيم في حديث إن لله تسعة وتسعين اسما (٦٣)، ومن طريقه ابن حجر في الأمالي المطلقة (٢٣٢) وتخريج أحاديث الأسماء الحسنى (ص ٧)]، المعجم الأوسط للطبراني (٦١٤٠، ٦١٤١، ٦١٤٢)، المعجم الصغير للطبراني (٨٤٤)، الكامل لابن عدي (٤/ ٣٣) (٨/ ١٧٣)، أخلاق النبي لأبي الشيخ (٨٦٩)، السنن للدارقطني (١٥١٥، ٢٩٤١)، جزء من حديث ابن شاهين عن شيوخه (٨) [ومن طريقه: عبد الخالق الحنفي في المعجم: ٣٣٧]، فضائل الخلفاء الراشدين لأبي نعيم (١٩٤)، حديث إن لله تسعة وتسعين اسما لأبي نعيم (٦٤) [ومن طريقه ابن حجر في الأمالي المطلقة (٢٣٢) وتخريج أحاديث الأسماء الحسنى (ص ٧)] وتاريخ دمشق لابن عساكر (٣٤/ ١٠٢)، والمشيخة البغدادية للسلفي (٢/ ٣٨٢) (٢٦٢٤) وفي نسخته الخطية بالأسكوريال (١٧٨٣) (٣٢/ ق ٢٥٥/ أ)، وقد نسبه إلى السكري في المصاحف لابن أبي داود (ص ٣٦٢) وهو هكذا في النسخة الخطية بشستربتي (٣٥٨٦) (ق ٦٨/ أ)، ومن طريقه ابن عساكر في تاريخ دمشق (٦٧/ ٤٧٢) ط. المجمع، والحديث لم يذكره الحافظ في إتحاف المهرة، ولم يستدركه محققو الكتاب.\nتنبيه: في تهذيب الكمال (١٢/ ٢٧٣) تبصير المنتبه (١/ ٣٧٣) ورد: جعفر بن محمد الجوزي وأنه يروي عن سويد بن نصر راوية ابن المبارك، وصوابه: الخوزي.","vol":"15","page":133},{"text":"٧٤٨٥ - حدثنا الصَّغاني، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا أبو الأشهب (^١) جعفر بن حيان، عن الحسن، عن معقل بن يسار، قال: سمعت رسول الله ﷺ يقول: \"ما من رجل يسترعى رعية، يموت حين يموت وهو غاش للرعية، إلا حرم الله عليه الجنة\" (^٢).\n_________\n(^١) أبو الأشهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"٧٤٨٣\"، وهو عند مسلم من طريق أبي الأشهب برقم ٢١.\nفوائد الاستخراج:\n١) ذكر اسم أبي الأشهب واسم أبيه، وهو عند مسلم بكنيته فقط.","vol":"15","page":134},{"text":"٧٤٨٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا ابن فضالة (^١) وعباد بن راشد (^٢)، وأبو الأشهب (^٣)، عن الحسن، قال: دخل عبيد الله بن زياد على معقل بن يسار، فقال: حدثني بحديث سمعته من النبي ﷺ فقال: سمعته يقول: \"من استرعي رعية فمات وهو لها غاش حرم الله عليه الجنة\" (^٤).\n_________\n(^١) هو: مبارك بن فضالة، أبو فضالة البصري.\n(^٢) التميمي البصري البزار، آخره راء، اختلف فيه، وثقه بعض النقاد منهم: أحمد بن حنبل، وابن شاهين، وضعفه النسائي وغيره، وخلص الذهبي، وابن حجر إلى أنه صدوق، زاد ابن حجر: له أوهام. انظر ضعفاء النسائي \"ت ٤٠٩\"، ثقات ابن شاهين \"ت ١٠١٦\"، الميزان \"٢ / ت ٤١١٣\"، التقريب: \"ت ٣١٤٣\".\n(^٣) أبو الأشهب جعفر بن حيان؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٨٣\" وهو عند مسلم من طريق أبي الأشهب برقم ٢١.","vol":"15","page":134},{"text":"٧٤٨٧ - حدثنا الصَّغاني، قال: حدثنا هوذة (^١)، عن عوف (^٢)، عن الحسن (^٣)، قال: مرض معقل بن يسار، فذكر الحديث بمثله (^٤).\n_________\n(^١) ابن خليفة بن عبد الله الثقفي البكراوي، أبو الأشهب البصري الأصم، توفي: ٢١٦ هـ، أكثر الحفاظ على أنه صدوق، منهم: الإمام أحمد بن حنبل، وأبو حاتم، والذهبي، وابن حجر، وضعفه ابن معين. انظر الجرح والتعديل \"٩ / ت ٤٩٩\"، تاريخ بغداد: ١٤/ ٩٥، الكاشف \"٢ / ت ٥٩٩١\"، التقريب \"ت ٧٣٧٧\".\n(^٢) ابن أبي جميلة، العبدي الهجري، أبو سهل البصري.\n(^٣) الحسن؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٨٣\"، وهو عند مسلم من طريق الحسن برقم ٢١.","vol":"15","page":135},{"text":"٧٤٨٨ - حدثنا بحر بن نصر الخولاني، قال: حدثنا أسد بن موسى (^١)، قال: حدثنا سوادة بن أبي الأسود (^٢)، قال: حدثني أبي، عن معقل بن يسار \"أنّ عبيد الله بن زياد عاد معقل بن يسار في مرضه الذي مات فيه، فقال معقل لعبيد الله: إنّك كنت لتكرمني في الصحة، وتعودني في المرض، ولولا ما أتى به -يعني: الموت- ما حدثتك به، سمعت رسول الله ﷺ يقول: ما من راع غش رعيته، إلا وهو في النار\" (^٣).\n_________\n(^١) المعروف بأسد السنة.\n(^٢) سوادة بن أبي الأسود؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٨٣\"، ولم يذكر مسلم لفظ الحديث من رواية سوادة بن أبي الأسود عن أبيه عن معقل، وإنما ساق طرفا منه، وقال: نحو =\n⦗١٣٦⦘ = حديث الحسن عن معقل.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية سوادة، عن أبيه عن معقل، ومسلم اكتفى بذكر طرف منه ثم أحال به على نحو رواية الحسن، عن معقل.","vol":"15","page":135},{"text":"٧٤٨٩ - حدثنا ابن الجنيد، قال: حدثنا أسود بن عامر، قال: حدثنا جرير بن حازم (^١)، قال: سمعت الحسن، عن عائذ بن عمرو -وكان من صالحي أصحاب النبي ﷺ أنه دخل على عبيد الله بن زياد (^٢).\n_________\n(^١) جرير بن حازم؛ موضع الالتقاء مع مسلم.\n(^٢) سيأتي تخريجه إن شاء الله في الحديث التالي برقم (٧٤٩٠).","vol":"15","page":136},{"text":"٧٤٩٠ - حدثنا الصَّغاني، قال: حدثنا يزيد بن هارون (^١)، وعارم (^٢)، قالا: حدثنا جرير بن حازم (^٣)، قال: أخبرنا الحسن، قال: \"دخل عائذ بن عمرو -وكان من صالحي أصحاب محمد ﷺ على عبيد الله بن زياد، فقال له: أي بُني، إني سمعت رسول الله ﷺ يقول: إنَّ شر الرعاء الحطمة (^٤)، فإياك أن تكون منهم، فقال له عبيد الله:\n⦗١٣٧⦘ اجلس، فإنما أنت من نخالة (^٥) أصحاب محمد ﷺ، فقال (^٦): فهل كانت له نخالة (^٧)؟ إنما النخالة في غيرهم ومَن بعدهم\" (^٨).\n_________\n(^١) ابن زاذان السلمي مولاهم، أبو خالد الواسطي.\n(^٢) هو محمد بن الفضل السدوسي.\n(^٣) جرير بن حازم، موضع الالتقاء مع مسلم.\n(^٤) الحُطمة هو: العنيف برعاية الإبل في السوق، والإيراد، والإصدار، يلقى بعضها على بعض، ويَعْسِفها، وهذا مثل ضربه ﵊ لوالي السوء، أفاده ابن الأثير =\n⦗١٣٧⦘ = في النهاية: ١/ ٤٠٢.\n(^٥) يريد بذلك أنك لست من فضلاء الصحابة وعلمائهم وأهل المراتب منهم، وإنّما من سقطهم وحثالتهم. انظر شرح مسلم للنووي: ١٢/ ٤٢٠.\n(^٦) القائل هو عائذ بن عمرو ﵁.\n(^٧) مقصوده من هذا الكلام: أن الصحابة رضوان الله عليهم هم صفوة الناس، وسادات الأمة، وأفضل ممن جاء بعدهم، وكلهم عدول، وقدوة، لا نخالة ولا حثالة فيهم، وإنما جاء التخليط والتخبيط ممن بعدهم، وفيمن بعدهم كانت النخالة، أفاد معنى هذا النووي في شرحه على مسلم: ١٢/ ٤٢٠.\n(^٨) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضيلة الإمام العادل، وعقوبة الجائر …: ٣/ ١٤٦١ \"حديث ٢٣\".","vol":"15","page":136},{"text":"٧٤٩١ - حدثنا علي بن سهل البزاز، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة، عن يونس، عن الحسن (^١)، أنَّ عائذ بن عمرو، ح.\nوحدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير (^٢)، عن أبيه جرير (^٣)، قال: سمعت الحسن، يقول: \"دخل عائذ بن عمرو المزني\n⦗١٣٨⦘وكان من أصحاب رسول الله ﷺ على عبيد الله بن زياد، فقال: أيْ بني، سمعت رسول الله ﷺ، يقول: إنّ شرَّ الرّعَاءِ الحُطَمَة … \"، وذكر الحديث (^٤).\n_________\n(^١) الحسن؛ موضع الالتقاء مع مسلم.\n(^٢) ابن حازم بن زيد، أبو عبد الله الأزدي، البصري.\n(^٣) جرير؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٠\".\nفوائد الاستخراج:\n١) ذكر نسب عائذ بن عمرو ﵁، وهو المزني، ولم يذكره مسلم.\n٢) تصريح جرير بالسماع في رواية المصنف، وعند مسلم روايته بالتحديث، والسماع أقوى من التحديث.","vol":"15","page":137},{"text":"<span data-type='title' id=toc-1064>بيان التشديد في قبول الوالي هدايا رعيته، وحبسها لنفسه، وكتمانه إمامه ما يصيب في إمرته.</span>","vol":"15","page":139},{"text":"٧٤٩٢ - حدثنا محمد بن إسحاق البكَّائي (^١)، وأبو أميّة، قالا: حدثنا يعلى بن عبيد (^٢)، ح.\nحدثنا محمد بن أحمد بن الجنيد، قال: حدثنا الوليد بن القاسم (^٣)، قال: حدثنا إسماعيل بن أبي خالد (^٤)، قال: حدثني قيس بن أبي حازم الأحمسي، عن عَدي بن عَمِيرة (^٥)، قال: سمعت النبي ﷺ يقول: \"يا أيها الناس، من عمل منكم لنا من عمل، فكتمنا مِخْيَطا (^٦)، فهو يأتي به يوم القيامة، فقام رجل من الأنصار وكأني أراه، فقال: يا رسول الله، اقبل عَنّي عملَك، فقال: وما لك؟ فقال: سمعتك تقول\n⦗١٤٠⦘ الذي قلت، قال: وأنا أقوله، ألا من استعملناه على عمل، فليجئ بقليله وكثيره، فما أوتي منه أخذه، وما نهي عنه انتهى\" (^٧).\n_________\n(^١) هو ابن إسحاق بن عون العامري، أبو بكر الكوفي.\n(^٢) ابن أبي أمية الإيادي الكوفي، أبو يوسف الطنافسي.\n(^٣) ابن الوليد الهمداني، الكوفي.\n(^٤) إسماعيل، موضع الالتقاء مع مسلم.\n(^٥) بفتح أوله، وكسر الميم، وبسكون المثناة تحت، تليها راء مفتوحة، ثم هاء.\nانظر توضيح المشتبه: ٦/ ٣٦١.\n(^٦) المخيط بكسر الميم وسكون الخاء: الإبرة.\nانظر النهاية لابن الأثير: ٢/ ٩٢، الديباج للسيوطي: ٤/ ٤٥٢.\n(^٧) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب تحريم هدايا العمال: ٣/ ١٤٦٥ \"حديث ٣٠\".\nفوائد الاستخراج:\n١) ذكر نسب قيس بن أبي حازم، وهو الأحمسي، ولم يذكره مسلم.","vol":"15","page":139},{"text":"٧٤٩٣ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد بن هارون، قال: أخبرنا إسماعيل (^١)، عن قيس، عن عدي بن عَمِيرة، قال: سمعت رسول الله ﷺ يقول: \"يا أيها الناس، من عمل منكم لنا على عمل، فكتمنا منه مِخْيطا فما فوقه، فهو غِلٌّ يأتي به يوم القيامة، فقام رجل من الأنصار أسود وكأني أراه الآن، فقال: يا رسول الله اقبل عني عملك، قال: ما ذاك؟ قال: سمعتك تقول: كذا وكذا، فقال رسول الله ﷺ: وأنا ذاك، ألا! من استعملناه على عمل فليجئ بقليله وكثيره، فما أوتي منه أخذه، وما نهي عنه انتهى\" (^٢).\n_________\n(^١) إسماعيل؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٢\".","vol":"15","page":140},{"text":"٧٤٩٤ - حدثنا أبو البختري، قال: حدثنا أبو أسامة (^١)، قال: حدثنا إسماعيل بنحوه (^٢).\n_________\n(^١) أبو أسامة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٢\".","vol":"15","page":140},{"text":"٧٤٩٥ - حدثنا الغزي، قال: حدثنا الفريابي (^١)، ح.\nوحدثنا أبو أمية، قال: حدثنا قبيصة (^٢)، قالا: حدثنا سفيان (^٣)، قال: حدثنا إسماعيل (^٤)، عن قيس، عن عدي بن عميرة الكِندي، قال: \"خطبنا رسول الله ﷺ فقال: يا أيها الناس، من استعملنا منكم على عمل، فكتمنا منه مخيطا، فهو غِلٌّ يأتي به يوم القيامة، فقام رجل أسود من الأنصار، كأني أنظر إليه … \"، فذكر نحوه (^٥).\n_________\n(^١) هو محمد بن يوسف بن واقد.\n(^٢) ابن عقبة بن محمد السوائي، أبو عامر الكوفي، توفي: ٢١٥ هـ، أكثر الحفاظ على أنه صدوق مع وجود الغلط منه، وممن ذكر معنى هذا الذهبي وابن حجر وغيرهما، وقال النسائي: ليس به بأس.\nانظر الميزان \"٣ / ت ٦٨٦١\"، هدي الساري ص ٦١٠، التقريب \"ت ٥٥٤٨\".\n(^٣) هو الثوري؛ فإنه شيخ قبيصة.\n(^٤) إسماعيل؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٢\".","vol":"15","page":141},{"text":"٧٤٩٦ - حدثنا محمد بن الخليل بن إبراهيم أبو جعفر المخرِّمي -بسرمرا- قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا شعبة، قال: حدثنا إسماعيل بن أبي خالد (^٢)، عن قيس بن أبي حازم، عن عدي بن عميرة الكندي، قال: سمعت رسول الله ﷺ يقول: \"من استعملنا على عمل فكتمنا مخيطا فما فوقه، فإنه غِلٌّ، يأتي به يوم القيامة، قال: فقام\n⦗١٤٢⦘ رجل من الأنصار آدم طويل، فقال: يا رسول الله! لا حاجة لي في عملك، قال: لمَ؟ قال: إني سمعتك قلت ما قلت آنفا، قال: وأنا أقوله الآن، من استعملناه فليأتنا بقليله وكثيره، فإن نُهي عنه انتهى، فإن أوتي منه أخذ\" (^٣).\n_________\n(^١) الزهري، أبو يوسف المدني.\n(^٢) إسماعيل بن أبي خالد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٢\".","vol":"15","page":141},{"text":"٧٤٩٧ - حدثنا أبو البَخْتَري، قال: حدثنا أبو أسامة (^١)، قال: حدثنا هشام بن عروة، عن أبيه، عن أبي حميد الساعدي، قال: \"استعمل رسول الله ﷺ رجلا من الأزد على صدقات بني سليم، يدعى ابن الأُتبية (^٢)، فلما جاء حاسبه، فقال: هذا مالكم وهذا هدية! فقال النبي ﷺ: فهلّا جلستَ في بيت أبيك وأمك؟ فقام النبي ﷺ خطيبا، فحمد الله وأثنى عليه، ثم قال: أما بعد: إني أستعمل الرجل منكم على العمل، مما ولاني الله ﷿، فيقول هذا مالك، وهذا هدية أهدي لي، أفلا جلس في بيت أبيه وأمه حتى تأتيه هديته إن كان صادقا، والذي نفسي بيده! لا يأخذ أحد منكم من ذلك شيئا إلا جاء به يوم القيامة\n⦗١٤٣⦘ يحمله، فلا أعرف ما جاء رجل يوم القيامة ببعير له رُغَاء أو بقرة لها خُوار، أو شاة تَيْعَر، ثم رفع يده، وقال ثلاثًا: اللهم هل بلغت\" (^٣).\n_________\n(^١) أبو أسامة، موضع الالتقاء مع مسلم ﵀.\n(^٢) بهمزة مضمومة، وسكون المثناة، وكسر الموحدة، تليها مثناة تحت مشددة مفتوحة، ثم هاء. وفي بعض الروايات عند مسلم وغيره: اللتبية بلام مضمومة بدل الهمزة، وهو في أكثر الروايات غير مسمى، وسماه جماعة من العلماء، كابن حبان، وابن الأثير، وابن حجر، وغيرهم بعبد الله.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب تحريم هدايا العمال: ٣/ ١٤٦٣، \"حديث ٢٧\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الحيل، باب احتيال العامل ليهدى له: ٤/ ٢٩٣، \"حديث ٦٩٧٩\".","vol":"15","page":142},{"text":"٧٤٩٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا أنس بن عِياض، عن هشام بن عروة (^١)، عن أبيه، أن أبا حميد صاحب رسول الله ﷺ أخا بني ساعدة حدثه، \"أنّ رسول الله ﷺ استعمل ابن الأتبية -أحد الأزد- على صدقات بني سُليم، وأنه جاء رسول الله ﷺ، فلما حاسبه، قال: هذا ما لكم وهذه هدية أهديت لي، فقال رسول الله ﷺ: ألا جلست في بيت أبيك وأمك حتى تأتيك هديتك إن كنت صادقا؟ ثم قام خطيبا فحمد الله ﷿ وأثنى عليه، ثم قال: أما بعد: فإني أستعمل الرجل منكم على العمل مما ولّاني الله، فيقول: هذا ما لك وهذا هدية، فقال رسول الله ﷺ: فهلا جلست … \" وذكر الحديث، ثم قال: \"ألا هل بلغت\"؟ قال أبو حميد: \"بصُرَت عيناي وسمعت أذناي\" (^٢).\n_________\n(^١) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":143},{"text":"<span data-type='title' id=toc-1065>بيان الخبر الموجب محاسبة الإمام عامله عند انصرافه من عمله، والبحث عما أصاب من ولايته.</span>","vol":"15","page":144},{"text":"٧٤٩٩ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو معاوية (^١)، عن هشام بن عروة، عن أبيه، عن أبي حميد، قال: \"استعمل رسول الله ﷺ رجلا من الأزد -يقال له: ابن اللتبية- على صدقات بني سليم، فلما جاء، قال: هذا لكم، وهذا أهدي لي! فقام النبي ﷺ خطيبا، فحمد الله وأثنى عليه، ثم قال: أما بعد: فإني أستعمل رجلا منكم على أمور، مما ولاني الله، فيقول: هذا لكم وهذا أهدي لي! أفلا يجلس في بيت أبيه أو بيت أمه فتأتيه هديته، والذي نفسي بيده! لن يأخذ أحد منكم من ذلك شيئا إلا جاء به يوم القيامة يحمله، فلا أعرف رجلا يوم القيامة ببعير له رغاء، أو بقرة لها خوار، أو شاة تيعر، ثم رفع يديه، وقال ثلاثا: اللهم هل بلغت\" (^٢).\n_________\n(^١) أبو معاوية؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\"، وهو عند مسلم من طريق أبي حازم برقم ٢٨. ولم يسق مسلم لفظ الحديث، واكتفى بذكر الإسناد فقط.\nفوائد الاستخراج:\n١) ذكر اسم والد هشام، وهو عروة، ولم يذكره مسلم.\n٢) ذكر لفظ الحديث، من رواية أبي معاوية، عن هشام به، ومسلم اكتفى بذكر الإسناد فقط.","vol":"15","page":144},{"text":"٧٥٠٠ - حدثنا إسحاق الدَّبَري، قال: حدثنا عبد الرزاق، أخبرنا ابن جُرَيج، عن هشام بن عروة (^١)، عن أبيه، عن أبي حميد، \"أنّ النبي ﷺ استعمل ابن الأتبية -أحد الأزد- على الصدقة … \" وذكر الحديث.\nقال ابن جُرَيج في حديثه: \"وإنَّه جاء رسول الله ﷺ فلما حاسبه؛ قال: هذا ما لكم وهذا هُدي إلي! \" وقال فيه: \"حتى تأتيه هديته، فلا والذي نفسي بيده! لا يأخذ أحد منكم\"، وقال في آخره: \"بَصُرَ عينا أبي حُميد وسمع أذناه\" (^٢).\n_________\n(^١) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":145},{"text":"٧٥٠١ - حدثنا محمد بن إسحاق أبو جعفر الخياط الواسطي (^١)، قال: حدثنا أبو منصور الحارث بن منصور، قال: حدثنا سفيان الثوري، عن هشام بن عروة (^٢)، عن أبيه، عن أبي حميد الساعدي، \"أنّ رسول الله ﷺ بعث رجلا على صدقات بني سليم، فلما جاء حاسبه النبي ﷺ فقال: هذا لكم وهذا أهدي لي! فقام رسول الله ﷺ فخطب الناس … \" وذكر الحديث (^٣).\n_________\n(^١) ترجم له الخطيب في تاريخ بغداد: ١/ ٢٤١، ولم يذكر فيه جرحا ولا تعديلا.\n(^٢) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\"، وهو عند مسلم من طريق ابن عيينة برقم ٢٦.","vol":"15","page":145},{"text":"٧٥٠٢ - حدثنا أبو أمية، قال: حدثنا سُرَيج بن النعمان (^١)، قال: حدثنا سفيان (^٢)، عن هشام بن عروة، عن أبيه، قال أبو حميد: \"سمع أذناي، وبصر عيناي من النبي ﷺ في قصة ابن الأتبية. وزاد: وسلوا زيد بن ثابت؛ فإنه كان حاضرا معي\" (^٣).\n_________\n(^١) ابن مروان أبو الحسين اللولؤي الخرساني الأصل.\n(^٢) هو: ابن عيينة؛ وهو موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":146},{"text":"٧٥٠٣ - حدثنا سعدان بن نصر (^١)، وشعيب بن عمرو (^٢)، وأحمد بن شيبان، قالوا: حدثنا سفيان بن عيينة (^٣)، عن الزهريّ، عن عروة، عن أبي حميد الساعدي، \"أنَّ النبي ﷺ بعث رجلا من الأزد على الصدقات، يقال له: ابن الأتبية، -وقال شعيب وأحمد: على صدقة- فجاء من حيث بعثه، فقال: وقال سعدان: فلما جاء، قال: هذا لكم وهذا أهدي لي! قال: والنبي ﷺ على المنبر، - وقال سعدان: فغضب النبي ﷺ\n⦗١٤٧⦘ فصعد المنبر، فحمد الله وأثنى عليه، ثم قال: ما بال رجال نستعملهم على العمل، فيجيء أحدهم، فيقول: هذا لكم وهذا أهدي لي، أفلا جلس أحدهم في بيت أبيه أو بيت أمه فينظر أيهدى له أم لا؟ والذي نفس محمد بيده! لا يأتي أحد منكم يوم القيامة بشيء إلا جاء به على رقبته -وقال سعدان: منها بشيء، إلا جاء به يوم القيامة يحمله على رقبته- إن كان بعيرًا له رغاء، أو كانت بقرة لها خُوار، وشاة تيعر، ثم رفع رسول الله ﷺ يديه حتى رأينا عُفرة إبطيه (^٤)، ثم قال: اللهم هل بلغت! اللهم هل بلغت! وقال سعدان: بلغتُ\" ثلاثا (^٥).\n_________\n(^١) ابن منصور، أبو عثمان الثقفي البزاز، اسمه: سعيد، والغالب عليه: سعدان، توفي: ٢٦٥ هـ، وثقه ابن حبان، والدارقطني، وقال أبو حاتم وابنه: صدوق.\nانظر الجرح والتعديل \"٤ /ت: ١٢٥٦\"، الثقات لابن حبان: ٨/ ٣٠٥، تاريخ بغداد: ٩/ ٢٠٥.\n(^٢) ابن نصر ويقال: ابن عمرو بن سهل، أبو محمد الضبعي.\n(^٣) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٤) عُفرة الإبط: البياض ليس بالناصع، ولكن كلون عفر الأرض، وهو وجهها، افاده ابن الأثير في النهاية: ٣/ ٢٦١.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\"، وهو عند مسلم من طريق ابن عيينة برقم ٢٦.","vol":"15","page":146},{"text":"٧٥٠٤ - حدثنا محمد بن يحيى (^١)، قال: أخبرنا عبد الرزاق (^٢)، قال: أخبرنا معمر، ح.\nوحدثنا الدبري، عن عبد الرزاق (^٣)، عن معمر، عن الزهريّ، عن عروة، عن أبي حميد الساعدي، قال: \"استعمل النبي ﷺ ابن اللتبية رجلا\n⦗١٤٨⦘ من الأزد على الصدقة، فجاء بمال فدفعه إلى النبي ﷺ، فقال: هذا ما لكم وهذه هدية أهديت لي! فقال له النبي ﷺ: أفلا قعدت في بيت أبيك وأمك، فتنظر أيهدى لك أم لا؟ ثم قام النبي ﷺ خطيبا، فقال: ما بال أقوام نستعملهم على الصدقة، فيقولون: هذا لكم وهذه هدية لي؟ أفلا في بيت أبيه وأمه قعد، فينظر أيهدى له أم لا؟ والذي نفس محمد بيده! لا يَغُلَّ أحد منكم شيئا إلا جاء به يوم القيامة يحمله على رقبته، إن كان بعيرا فإنه له رغاء، وإن كانت بقرة جاء بها لها خوار، وإن كانت شاة جاء بها تيعر، ثم قال: اللهم بلغت، ثم رفع يديه حتى بدت عُفْرَةُ إبطيه\" (^٤).\n_________\n(^١) الذهلي.\n(^٢) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٣) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٧\" وهو عند مسلم من هذا الطريق برقم ٢٦ بنحوه لكن لم يسق مسلم لفظه كاملا، وإنما أورد منه جزءا، ثم قال: نحو حديث سفيان.\nفوائد الاستخراج:\n١) ذكر من رواية عبد الرزاق عن معمر، ومسلم ساق سنده، وطرفا منه، وأحال على نحو رواية سفيان.","vol":"15","page":147},{"text":"٧٥٠٥ - حدثَنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال حدثنا ابن أخي (^١) ابن شهاب، عن عمه (^٢)، قال: حدثني\n⦗١٤٩⦘ عروة بن الزبير، أن أبا حميد الساعدي، وهو رجل من أصحاب رسول الله ﷺ أخبره، \"أنّ رسول الله ﷺ بعث عاملا من عماله على الصدقة … \" وذكر الحديث، إلا أنه قال: \"بقرة لها خوار\" (^٣).\n_________\n(^١) هو: محمد بن عبد الله بن مسلم الزهري، المدني، أبو عبد الله.\n(^٢) هو الإمام الزهري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":148},{"text":"٧٥٠٦ - حدثنا الدبري أيضا، عن عبد الرزاق، عن معمر، عن هشام بن عروة (^١)، عن أبيه، عن أبي حميد، نحو حديث معمر عن الزهري (^٢).\n_________\n(^١) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":149},{"text":"٧٥٠٧ - حدثنا الصَّغاني، والدنداني، قالا: حدثنا أبو اليمان، قال: أخبرنا شعيب (^١)، عن الزهريّ (^٢)، قال: أخبرني عروة، عن أبي حميد الساعدي، أنه أخبره، \"أنّ النبي ﷺ استعمل عاملا على الصدقة، فجاءه العامل حين فرغ من عمله، فقال: يا رسول الله، هذا الذي لكم وهذا أهدي إلى، فقال النبي ﷺ: أفلا قعدت في بيت أبيك وأمك، فنظرت أيهدى لك أم لا؟ ثم قام النبي ﷺ عشيةً بعد الصلاة على المنبر، فتشهد وأثنى على الله بما هو أهله، ثم قال: أما بعد: فما بال العامل\n⦗١٥٠⦘ نستعمله فيأتينا، فيقول: هذا من عملكم، وهذا الذي أهدي لي، أفلا قعد في بيت أبيه وأمه فينظر هل يهدى له أم لا؟ والذي نفس محمد بيده! لا يَغُلُّ أحد منكم شيئا إلا جاء به يوم القيامة يحمله على عنقه، إن كان بعيرا جاء به له رغاء، وإن كانت بقرة جاء بها لها خوار، كان كانت شاة جاء بها تيعر، فقد بلغت\".\nقال أبو حميد (^٣): \"ثم رفع النبي ﷺ يديه، حتى إنا لننظر إلى عفرة إبطيه\".\nقال أبو حميد (^٤): \"وقد سمع ذلك معي من رسول الله ﷺ زيد بن ثابت، فسلوه\" (^٥).\n_________\n(^١) هو ابن أبي حمزة الأموي.\n(^٢) الزهري؛ موضع الالتقاء مع مسلم.\n(^٣) أي بالإسناد الموصول السابق.\n(^٤) أي بالإسناد الموصول السابق.\n(^٥) تقدم تخريجه، انظر \"حديث ٧٤٩٧\"، وهو عند مسلم من طريق الزهري برقم ٢٦.","vol":"15","page":149},{"text":"٧٥٠٨ - حدثنا موسى بن سعيد الدنداني، قال: حدثنا أحمد بن شبيب، قال: حدثنا أبي (^١)، عن يونس بن يزيد، عن ابن شهاب (^٢)، بإسناده نحوه (^٣).\n_________\n(^١) هو: شبيب بن سعيد الحبطي، أبو سعيد البصري.\n(^٢) ابن شهاب الزهري، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\"، وهو عند مسلم من طريق الزهري برقم ٢٦.","vol":"15","page":150},{"text":"٧٥٠٩ - حدثنا أبو أمية، قال: حدثنا محمد بن كثير (^١)، وسعيد بن سليمان (^٢)، قالا: حدثنا سليمان بن كثير (^٣)، عن الزهري (^٤)، عن عروة، قال: أخبرني أبو حميد، قال: \"استعمل النبي ﷺ عاملا … \"، وذكر الحديث (^٥).\n_________\n(^١) العبدي البصري.\n(^٢) الضّبي، أبو عثمان الواسطي البزاز، المعروف بسعدويه الحافظ.\n(^٣) العبدي، أبو داود، ويقال: أبو محمد البصري.\n(^٤) الزهري؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":151},{"text":"٧٥١٠ - حدثنا الحسن بن علي العامري، قال: حدثنا أسباط (^١)، عن الشيباني (^٢)، عن عبد الله بن ذكوان؛ وهو أبو الزناد، عن عروة بن الزبير، عن أبي حميد الساعدي، قال: \"بعث النبي ﷺ، مصدقا إلى اليمن، فجاء بسواد كثير، فلما قدم بعث إليه من يقبضه، فقال: هذا لي وهذا لكم، فقيل له: من أين لك هذا؟ قال: أهدي لي، فأتِي النبي ﷺ، فأخبر بذلك، فأقبل يمشي حتى سعد المنبر، فحمد الله وأثنى عليه، وقال: أيها الناس، ما لي أبعث أقواما إلى الصدقات، فيجيء أحدهم بالسواد الكثير، فإذا بعثت إليه من يقبضه منه، يقول: هذا لي وهذا لكم، فلئن كان صادقا أهدي له في بيت أبيه، وفي بيت أمه\" (^٣).\n_________\n(^١) ابن محمد بن عبد الرحمن القرشي مولاهم، أبو محمد.\n(^٢) الشيباني؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\" وقد ساق مسلم طرفا من الحديث من =\n⦗١٥٢⦘ = رواية الشيباني، عن أبي الزناد عن عروة، وقال: نحوه، يعني نحو رواية هشام، عن أبيه عروة، عن أبي حميد الساعدي.\nفوائد الاستخراج:\n١) ذكر متن رواية الشيباني، عن أبي الزناد عبد الله بن ذكوان عن عروة به، ومسلم أورد طرفا من الرواية وأحال على رواية هشام بن عروة عن أبيه به.\n٢) أن رواية مسلم في صحيحه في أكثر النسخ ظاهرها الإرسال، من هذا الطريق، حيث جاءت بهذه الصورة: … عن عروة بن الزبير أن رسول الله ﷺ استعمل رجالا … وذكر الحديث، وجاء في مجموعة من نسخ الصحيح، عن عروة بن الزبير، عن أبي حميد به، وأيد هذه النووي بما وقع في آخر رواية مسلم من قول عروة: \"فقلت لأبي حميد الساعدي: أسمعته من رسول الله؟ قال: من فيه إلى أذني\". انظر: شرح صحيح مسلم: ١٢/ ٤٢٥ ورواية المستخرج تؤيد ما ذهب إليه النووي، وتزيل الإشكال من أصله حيث أوردها موصولة عن أبي حميد الساعدي، وسيورد المصنف الحديث بعد قليل من طرق عن عروة، عن أبي حميد الساعدي.","vol":"15","page":151},{"text":"٧٥١١ - حدثنا محمد بن عبيد الكوفي، قال: حدثنا الأشعثي (^١)، قال: حدثنا عَبْثر (^٢)، عن أبي إسحاق -وهو الشيباني (^٣) - عن عبد الله بن ذكوان، عن عروة، عن أبي حميد الساعدي، قال: \"بعث رسول الله ﷺ إلى اليمن رجلا على الصدقة، فجاء بسواد كثير،\n⦗١٥٣⦘ فبعث رسول الله ﷺ من يتوفاه منه، فجعل الذي جاء به يميزه، فيقول: هذا لي وهذا لكم، فإذا قيل له: من أين لك هذا؟ قال: أهدي لي، فبلغ ذلك النبي ﷺ، فخطب؛ قال: ما بال الرجل إذا بعثته فجاء بالسواد الكثير، يقول: هذا لي وهذا لكم، فإذا قيل له من أين لك هذا؟ قال: أهدي لي، أفلا أهدي له وهو في بيت أبيه وأمه؟ والذي نفسي بيده! لا أبعث رجلا فيغلَّ منه شيئا، إلا جاء به يحمله على عنقه، فإياكم أن يجيء أحدكم يوم القيامة على عنقه بعير له رغاء يرغو، أو بقرة تخور، أو شاة تيعر، ألا هل بلغت -ثلاث مرات-\" (^٤).\n_________\n(^١) هو سعيد بن عمرو بن سهل الكندي، الأشعثي، أبو عثمان الكوفي.\n(^٢) ابن القاسم الزبيدي.\n(^٣) أبو إسحاق الشيباني؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\" وهو عند مسلم من طريق الشيباني برقم ٢٩.\nفوائد الاستخراج:\n١) ذكر كنية الشيباني، وهي: أبو إسحاق، وليست عند مسلم.","vol":"15","page":152},{"text":"٧٥١٢ - حدثنا محمد بن النعمان بن بشير ببيت المقدس، قال: حدثنا عبد العزيز بن عبد الله الأويسي، قال: حدثنا عبد الله بن عمر (^١)، عن يزيد بن رومان، عن عروة بن الزبير (^٢)، عن أبي حميد الساعدي، \"أنّ النبي ﷺ استعمل رجلا فقدم عليه … \" وذكر الحديث (^٣).\n⦗١٥٤⦘ غريب لم يخرجاه.\n_________\n(^١) ابن حفص بن عاصم، أبو عبد الرحمن العمري.\n(^٢) عروة بن الزبير؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":153},{"text":"٧٥١٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا زمعة (^١)، عن الزهريّ (^٢)، عن عروة، عن أبي حميد.\nقال أبو داود (^٣): أخبرني المبارك بن فَضَالة، عن هشام بن عروة (^٤)، عن أبيه، عن أبي حميد الساعدي، قال: \"بعث رسول الله ﷺ رجلا من الأسد على عمل -أو قال: على الصدقة- … \"، وذكر الحديث (^٥).\n_________\n(^١) ابن صالح الجَنَدي اليماني، سكن مكة.\n(^٢) الزهري، موضع الالتقاء مع مسلم.\n(^٣) أي بالإسناد السابق الموصول.\n(^٤) هشام بن عروة، موضع الالتقاء مع مسلم.\n(^٥) سبق تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":154},{"text":"٧٥١٤ - ز حدثنا زكريا بن يحيى السجزي خياط السنة (^١)، قال: حدثنا أبو معمر (^٢)، ح.\n⦗١٥٥⦘ وحدثنا أبو أمية، قال: حدثنا محمد بن بكير (^٣)، قالا: حدثنا إسماعيل بن عياش، عن يحيى بن سعيد (^٤)، عن عروة (^٥)، عن أبي حميد الساعدي، قال: \"هدايا الأمراء غلول\" (^٦).\n_________\n(^١) هو ابن يحيى بن إياس بن سلمة السجزي الحافظ، ويعرف بخياط السنة، توفي: ٢٨٩ هـ، وثقه الحفاظ: منهم: النسائي، والذهبي، وابن حجر وغيرهم.\nانظر المعجم المشتمل \"ت ٣٤٦\"، الكاشف \"١/ ت ١٦٤٨\"، التقريب: \"٢٠٣٩\".\n(^٢) هو: إسماعيل بن إبراهيم بن معمر الهذلي، القطيعي، الهروي، سكن بغداد، توفي: ٢٣٦ هـ، وثقه النقاد منهم: ابن سعد، وابن حبان، والذهبي وغيرهم.\nانظر طبقات ابن سعد \"٧ / ت ٣٥٩١\"، الثقات لابن حبان: ٨/ ١٠٢، الكاشف \"١ /ت ٣٤٩\"، الميزان \"١ /ت ٨٤٤\".\n(^٣) ابن واصل بن مالك الحضرمي، أبو الحسين البغدادي، نزيل أصبهان.\n(^٤) ابن قيس الأنصاري المدني، أبو سعيد القاضي.\n(^٥) ابن الزبير بن العوام، أبو عبد الله المدني.\n(^٦) هذا الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه.\nثم إن ظاهره أنه أثر من كلام أبي حميد الساعدي ﵁ لكتابه وليس كذلك فقد رواه أحمد في المسند: ٥/ ٤٢٣، وابن عدي في الكامل: ١/ ٣٠٠، والبيهقى في السنن: ١٠/ ١٣٨، وغيرهم من طرق عن إسماعيل بن عياش، عن يحيى بن سعيد عن عروة، عن أبي حميد الساعدي عن النبي ﷺ به مرفوعا، وعلى كل حال فالحديث بهذا الإسناد ضعيف.\nقال ابن عدي بعد أن أخرجه: \"لا يحدث هذا الحديث عن يحيى غير ابن عياش\" اهـ.\nيعني أنه تفرد به وهو ضعيف فيما يرويه عن غير أهل بلده الشاميين كما تقدم عند التعليق على رجال الإسناد في \"حديث، ٣٣٦\"، وشيخه هنا حجازي مدني.\nولذلك قال الحافظ ابن حجر في التلخيص: ٤/ ١٨٩ \"إسناده ضعيف\".\nلكن للحديث شواهد من رواية جابر، وأبي هريرة، وابن عباس يتقوى بها، ويرتقي إلى درجة الصحة لا تتسع هذه الحاشية لتفصيل الكلام على طرقها، ويشهد له كذلك حديث ابن اللتبية السابق قبل قليل، وقد صحيح الألباني الحديث بمجموع هذه الشواهد.\nانظر إرواء الغليل \"حديث ٢٦٢٢\".","vol":"15","page":154},{"text":"٧٥١٥ - حدثنا أبو حاتم الرازي، قال: حدثنا حرملة (^١)، حدثنا ابن وهب (^٢)، حدثنا عمرو بن الحارث (^٣)، قال: وحدثني أبو الأسود (^٤)، عن عروة (^٥)، عن أبي حميد في قصة ابن الأتبية (^٦).\n_________\n(^١) ابن يحيى بن عبد الله التجيبي، أبو حفص المصري.\n(^٢) هو عبد الله بن وهب، أبو محمد المصري.\n(^٣) ابن يعقوب بن عبد الله الأنصاري مولاهم، أبو أمية المصري.\n(^٤) هو: محمد بن عبد الرحمن بن نوفل الأسدي المدني، يتيم عروة.\n(^٥) عروة؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":156},{"text":"٧٥١٦ - ز حدثنا محمد بن مسلم بن وارة، ومحمد بن يحيى، قالا: حدثنا أصبغ بن الفرج، قال: حدثني ابن وهب، قال: حدثني قرة بن عبد الرحمن، عن يزيد بن أبي حبيب (^١)، عن ابن شهاب، عن عروة، عن أبي حميد الساعدي، أنَّ النبي ﷺ قال: \"لصاحب الحق مقال\". زاد محمد بن يحيى: فذكر حديثا طويلا، وقال: قال رسول الله ﷺ: \"إنَّ خير عباد الله من هذه الأمة، الموفون المُطيَّبون\" (^٢).\n_________\n(^١) واسمه: سويد الأزدي، أبو رجاء المصري.\n(^٢) الحديث من زوائد المصنف على مسلم، ولفظه عند المصنف مختصر، وإسناده جيد، قرة بن عبد الرحمن مختلف فيه، وقد قواه جماعة كما سبق في ترجمته. والحديث أخرجه البزار في مسنده مقتصرا على بعضه وقال في آخره: فذكر الحديث (كشف الأستار: ٢/ ١٠٤)، وكذا أخرجه الطبراني في المعجم الصغير (الروض الداني إلى المعجم الصغير =\n⦗١٥٧⦘ = للطبراني: ٢/ ٢١٠ - ٢١١، حديث (١٠٤٥). بلفظ طويل فيه قصة لرجل استلف منه النبي ﷺ تمرا، فجاء هذا الرجل يتقاضاه …، قال الطبراني بعد أن ذكر الحديث: \"لم يروه عن الزهري إلا يزيد بن أبي حبيب، ولا عن يزيد إلا قرة، تفرد به ابن وهب، لا يروى عن أبي حميد إلا بهذا الإسناد. ونسبه الهيثمي في مجمع الزوائد: ٤/ ١٤٠ - ١٤١، كذلك للطبراني في المعجم الكبير، وقال: رجاله رجال الصحيح.\nوذكر السيوطي في الجامع الصغير جزءا منه وهو قوله: \"إن لصاحب الحق مقالا\" وصححه الألباني.\nانظر صحيح الجامع الصغير: ١/ ٤٣٠، حديث: ٢١٤٦.\nوانظر لفظه المطول عند الطبراني في المعجم الصغير، وهذا اللفظ الطويل هو الذي أشار إليه محمد بن يحيى الذهلي عند المصنف بقوله: فذكر حديثا طويلا.","vol":"15","page":156},{"text":"٧٥١٧ - حدثنا علان بن المغيرة (^١)، قال: حدثنا أبو صالح (^٢)، قال: حدثني الليث (^٣)، قال: حدثني يزيد بن أبي حبيب، عن محمد بن إسحاق، عن هشام بن عروة (^٤)، عن عروة، عن أبي حميد، \"أن النبي ﷺ بعث رجلا من الأزد، يقال: ابن الأتبية على الصدقات … \"، فذكر الحديث (^٥).\n_________\n(^١) هو علي بن عبد الرحمن بن محمد بن المغيرة المخزومي مولاهم، أبو الحسن الكوفي ثم المصري، وعلان لقب له.\n(^٢) هو عبد الله بن صالح بن محمد الجهني مولاهم، أبو صالح المصري.\n(^٣) هو ابن سعد المصري الإمام.\n(^٤) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٤٩٧\".","vol":"15","page":157},{"text":"٧٥١٨ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، قال: حدثنا أبو أسامة، عن أبي حيان (^٢)، عن أبي زرعة، عن أبي هريرة، قال: \"قام فينا رسول الله ﷺ يوما، فذكر الغلول، فعظمه وعظم أمره، ثم قال: أيها الناس، لا ألفين يجيء أحدكم يوم القيامة، على رقبته بعير له رغاء (^٣)، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك، لا ألفين يجيء أحدكم يوم العامة على رقبته شاة في ثغاء (^٤)، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك، لا ألفين يجيء أحدكم يوم القيامة على رقبته فرس في حمحمة (^٥)، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك، لا ألفين يجيء أحدكم يوم القيامة على رقبته رقاع تخفق (^٦)، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك، لا ألفين يجيء أحدكم على رقبته صامت -يعني المال- يقول: يا رسول الله أغثني،\n⦗١٥٩⦘ قول: لا أملك لك شيئا، قد أبلغتك، لا ألفين أحدكم يجيء يوم العامة على رقبته نفس لها صياح -يعني المملوك-، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك\" (^٧).\n_________\n(^١) هو ابن عبد الحميد بن خالد، الحارثي القرشي الكوفي، أبو جعفر.\n(^٢) أبو حيان؛ موضع الالتقاء مع مسلم.\n(^٣) رغاء: صوت الإبل، انظر النهاية لابن الأثير: ٢/ ٢٤٠.\n(^٤) ثغاء: بمضمومة فمعجمة، وهو صياح الغنم، انظر مجمع بحار الأنوار للفتني: ١/ ٢٩٣.\n(^٥) الحمحمة: بفتح المهملتين، هي صوت الفرس، دون الصهيل، انظر مجمع بحار الأنوار: ١/ ٥٥٥.\n(^٦) قال ابن الأثير في النهاية: ٢/ ٢٥١: أراد بالرقاع: ما عليه من الحقوق المكتوبة في الرقاع، وخفوقها؛ حركتها.\n(^٧) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب غلظ تحريم الغلول، ٣/ ١٤٦١ \"حديث ٢٤\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد، باب الغلول ٢/ ٣٧٩ \"حديث ٣٠٧٣\".","vol":"15","page":158},{"text":"٧٥١٩ - حدثنا الصَّغاني، وعمار بن رجاء، قالا: حدثنا يعلى بن عبيد (^١)، قال: حدثنا أبو حيان (^٢)، عن أبي زرعة، عن أبي هريرة، قال: \"قام فينا رسول الله ﷺ خطيبا، فحمد الله وأثنى عليه، ثم ذكر الغلول، فعظمه وعظم أمره، ثم قال: لا ألفين أحدكم … \" وذكر الحديث بمثله (^٣).\n_________\n(^١) ابن أبي أمية الكوفي.\n(^٢) أبو حيان، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥١٨\".","vol":"15","page":159},{"text":"٧٥٢٠ - حدثنا إسماعيل بن إسحاق بن حماد بن زيد، ويوسف بن يعقوب القاضيان، وأيوب بن سافري (^١)، وإبراهيم بن أبي داود الأسدي (^٢)، قالوا: حدثنا سليمان بن حرب (^٣)، قال: حدثنا حماد بن زيد، عن أيوب،\n⦗١٦٠⦘ عن أبي حيان يحيى بن سعيد بن حيان التيمي، عن أبي زرعة بن عمرو بن جرير، عن أبي هريرة، \"أنّ رسول الله ﷺ ذكر الغلول يوما فعظمه، ثم قال: ليحذر أحدكم أن يجيء يوم القيامة وعلى عنقه بعير له رغاء، فيقول: يا محمد أغثني، فأقول: إني لا أغني عنك شيئا، إني قد بلغت، ويأتي وعلى عنقه فرس لها حمحمة، فيقول: يا محمد أغثني، فأقول: لا أغني عنك شيئا، إني قد بلغت، ويأتي وعلى عنقه رقاع، فيقول: يا محمد أغثني، فأقول: لا أغني عنك شيئا، إني قد بلغت\"\nقال حماد: ثم لقيت يحيى بن سعيد، فحدثني به نحوا مما حدثني به أيوب. وهذا لفظ إسماعيل وإبراهيم (^٤).\n_________\n(^١) هو أيوب بن إسحاق بن إبراهيم بن سافري، أبو سليمان البغدادي، نزيل الرملة.\n(^٢) هو إبراهيم بن أبي داود سليمان بن داود الأسدي، الكوفي الأصل.\n(^٣) سليمان بن حرب، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥١٨\"، وهو عند مسلم من هذا الطريق برقم ٢٥. ولم يسق مسلم من طريق سليمان بن حرب، عن حماد إلا طرفا من الحديث.\nفوائد الاستخراج:\n١) ذكر كنية يحيى بن سعيد، ونسبه.\n٢) ذكر متن رواية سليمان بن حرب عن حماد به، ومسلم اكتفى بطرف منه.","vol":"15","page":159},{"text":"٧٥٢١ - حدثنا محمد بن الحسين بن أبي الحنين الكوفي، قال: حدثنا أبو معمر (^١)، قال: حدثنا عبد الوارث، قال: حدثنا أيوب، عن يحيى بن سعيد بن حيان، عن أبي زرعة، عن أبي هريرة، بنحو حديثهم، وقال فيه: \"نهى رسول الله ﷺ عن الغلول، وقال فيه قولا شديد\" (^٢).\n_________\n(^١) أبو معمر؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث سبق تخريجه، انظر \"حديث ٧٥١٨\"، وهو عند مسلم من طريق أبي معمر برقم ٢٥.","vol":"15","page":160},{"text":"٧٥٢٢ - حدثنا محمد بن عبيد الله بن المنادي (^١)، ومحمد بن أحمد بن الجنيد، قالا: حدثنا أبو النضر (^٢)، قال: حدثنا الأشجعي (^٣)، عن سفيان (^٤)، عن أبي حيان التيمي (^٥)، عن أبي زرعة، عن أبي هريرة، قال: \"ذكر رسول الله ﷺ الغلول، فعظَّم، فقال: لا ألفين أحدكم يجيء على رقبته صامت، يقول: يا رسول الله أغثني، أقول: لا أملك لك شيئا، قد أبلغتك، لا ألفين أحدكم على رقبته رقاع تَخْفِق، يقول: يا رسول الله أغثني، أقول: لا أملك لك من الله شيئا، قد أبلغتك، لا ألفين أحدكم يعني على رقبته نفس لها صياح، يقول: يا رسول الله أغثني، أقول: لا أملك لك من الله شيئا، لا ألفين أحدكم يجيء على رقبته فرس له حَمْحَمة، يقول: يا رسول الله أغثني، أقول: لا أملك لك من الله شيئا، قد أبلغتك، لا ألفين أحدكم يجيء على رقبته بعير له رُغاء، يقول: يا رسول الله أغثني، أقول لا أملك لك من الله شيئا، قد أبلغتك، لا ألفين أحدكم على رقبته شاة لها ثُغَاء،\n⦗١٦٢⦘ يقول: يا رسول الله أغثني، أقول: لا أملك لك من الله شيئا، قد أبلغتك\" (^٦).\n_________\n(^١) هو ابن عبد الله بن يزيد البغدادي، أبو جعفر بن أبي داود المنادي.\n(^٢) هو هاشم بن القاسم الليثي مولاهم.\n(^٣) هو عبيد الله بن عبد الرحمن الأشجعي، أبو عبد الرحمن الكوفي، نزيل بغداد.\n(^٤) هو الثوري.\n(^٥) أبو حيان التيمي؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث سبق تخريجه، انظر \"حديث ٧٥١٨\".\nفوائد الاستخراج:\n١) ذكر نسب أبي حيان، وهو التميمي، ولم يذكره مسلم.","vol":"15","page":161},{"text":"٧٥٢٣ - حدثني حميد بن عياش (^١) -بسافرية (^٢) من كورة (^٣) لُدّ (^٤) - قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا سفيان الثوري، عن أبي حيان التيمي (^٥)، عن أبي زرعة، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا ألفين أحدكم يوم القيامة … \" وذكر الحديث بطوله (^٦).\n_________\n(^١) الرملي المكتب، أبو الحسن، ذكره ابن أبي حاتم وقال: صدوق.\nانظر الجرح والتعديل \"٣ /ت: ٩٩٩\".\n(^٢) قرية بجانب الرملة. معجم البلدان: ٣/ ١٩٣.\n(^٣) الكُورة: المدينة والصقع. انظر لسان العرب: ٥/ ١٥٦.\n(^٤) بالضم والتشديد قرية قرب بيت المقدس من نواحي فلسطين. انظر معجم البلدان: ٥/ ١٧.\n(^٥) أبو حيان التيمي؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث سبق تخريجه، انظر \"حديث ٧٥١٨\".\nفوائد الاستخراج:\n١) ذكر نسب أبي حيان، وهو التيمي.","vol":"15","page":162},{"text":"<span data-type='title' id=toc-1066>باب الأخبار الموجبة طاعة الأمير الذي يُؤمّرهُ الإمام، وأن من أطاعه فقد أطاع الإمام.</span>","vol":"15","page":163},{"text":"٧٥٢٤ - حدثنا يوسف بن مسلّم، قال: أملى علينا حَجَّاج بن محمد (^١)، ح.\nحدثنا الدوري والصَّغاني، قالا: حدثنا حَجَّاج بن محمد أيضا، قال: حدثنا ابن جُرَيج، في قول الله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾ (^٢) قال: \"نزلت في عبد الله بن حذافة السَّهمي، إذ بعثه رسول الله ﷺ في السرية\" أخبرنيه يعلى بن مُسلم، عن سعيد بن جبير، عن ابن عباس حديثهم واحد (^٣).\n_________\n(^١) حَجَّاج بن محمد؛ موضع الالتقاء مع مسلم.\n(^٢) سورة النساء، الآية ٥٩.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٦٥، \"حديث ٣١\".\nوأخرجه البخاري في صحيحه، كتاب التفسير، باب ﴿وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾: ٣/ ٢١٨ \"حديث ٤٥٧٤\".\nفوائد الاستخراج:\n١) تصريح حَجَّاج بن محمد بالتحديث من ابن جُرَيج، بينما هو عند مسلم: قال ابن جُرَيج، والتحديث أقوى من \"قال\"، وإن كان حجاج لم يوصف بالتدليس.","vol":"15","page":163},{"text":"٧٥٢٥ - حدثنا يوسف بن سعيد، قال: حدثنا حَجَّاج بن محمد، عن ابن جُرَيج (^١)، قال: أخبرني زياد، أنّ ابن شهاب أخبره، أن أبا سلمة بن عبد الرحمن أخبره، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع أميري فقد أطاعني، ومن عصى أميري فقد عصاني\". كذا قال حجاج (^٢).\n_________\n(^١) ابن جُرَيج، موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٦٦، \"حديث ٣٣\".\nوأخرجه البخاري في صحيحه، كتاب الأحكام، باب قول الله تعالى ﴿وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾: ٤/ ٣٢٨، \"حديث ٧١٣٧\".\nفوائد الاستخراج:\n١) تصريح ابن جُرَيج بالإخبار، وروايته عند مسلم بالعنعنة، وهو مدلس.\n٢) تصريح زياد بن سعد بالإخبار، وروايته عند مسلم بالعنعنة، وهو كان لم يكن مدلسا إلا أن الإخبار أقوى في التحمل.","vol":"15","page":164},{"text":"٧٥٢٦ - حدثنا إبراهيم بن مرزوق، قال: حدثنا مكي بن إبراهيم (^١)، قال: حدثنا ابن جُرَيج، عن زياد، عن ابن شهاب بإسناده مثله، إلا أنه قال: \"ومن عصى أميري فقد عصى الله\". كذا قال مكي (^٢) (^٣).\n_________\n(^١) مكي بن إبراهيم؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\".\n(^٣) وأراد المصنف بذلك: بيان لفظ رواية مكي \"فقد عصى الله\"، وما تقدم من لفظ رواية =\n⦗١٦٥⦘ = حجاج \"فقد عصاني\" وسيأتي في سياق الروايات ثبوت كلا اللفظين.","vol":"15","page":164},{"text":"٧٥٢٧ - حدثنا محمد بن إسحاق الصَّغاني [¬*]، قال: حدثنا عبد الرزاق (^١)، عن معمر، عن الزهريّ، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع أميري فقد أطاعني، ومن عصى أميري فقد عصاني\" (^٢).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم، لكن مسلما يرويه عن عبد الرزاق، عن معمر، عن همام بن منبه، عن أبي هريرة، فاتفق المصنف ومسلم في عبد الرزاق، ثم اختلف الإسناد ثم اتفقا في الصحابي.\nقال الحافظ السخاوي في فتح المغيث: ١/ ٤٤ وهو في صدد بيان مسائل الاستخراج \"مقتضى الاكتفاء بالالتقاء في الصحابي أنهما لو اتفقا -أي المستخرج والمستخرج عليه- في الشيخ مثلا، ولم يتحد سنده عندهما، ثم اجتمع في الصحابي، إدخاله فيه وإن صرّح بعضهم بخلافة\" ا. هـ.\nوسيذكر المصنف إسناد مسلم في \"حديث ٧٥٣٤\" الآتي.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وفي ط. دار المعرفة (٧٠٨٦): (الصغاني)، وصوابه في هذا الموضع: الصنعاني، كما في نسخة الأزهرية (٤/ ق ١٢٨/ ب) وإتحاف المهرة (٢٠٦٦٩)، ولنص المصنف على أنه صنعاني، وراجع تعليق محققي الكتاب عند الحديث (٤٤٥)، وتعليقنا على الحديث: (٣٨٨١).","vol":"15","page":165},{"text":"٧٥٢٨ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود، قال: حدثنا شعبة (^١)، قال: حدثني يعلى بن عطاء، قال: سمعت أبا علقمة، يحدث عن أبي هريرة، أن النبي ﷺ قال: \"من\n⦗١٦٦⦘ أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع الأمير فقد أطاعني، ومن عصى الأمير فقد عصاني\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\"، ولم يسق مسلم لفظه من رواية شعبة، عن يعلى بن عطاء، وأحال على ما سبق من روايات الحديث.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية شعبة، عن يعلى بن عطاء.","vol":"15","page":165},{"text":"٧٥٢٩ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^١)، عن أبي عوانة (^٢)، عن يعلى بن عطاء، عن أبي علقمة الأنصاري، قال: حدثني أبو هريرة من فيه إلى فيّ، قال: سمعت رسول الله ﷺ يقول: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع الأمير فقد أطاعني، إنما الأمير مِجَنّ، فإذا صلى جالسا فصلوا جلوسا\" (^٣).\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) أبو عوانة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\"، ولم يسق مسلم لفظ الحديث من رواية أبي عوانة عن يعلى بن عطاء، واكتفى بالإحالة على ما سبق من الروايات.\nفوائد الاستخراج:\n١) ذكر نسب أبي علقمة وهو الأنصاري.\n٢) ذكر متن رواية أبي عوانة، عن يعلى بن عطاء، ومسلم أحال به على ما سبق من الروايات.","vol":"15","page":166},{"text":"٧٥٣٠ - حدثنا أبو داود الحراني، قال: حدثنا عارم، قال: حدثنا حماد بن سلمة، عن يعلى (^١) بمثله (^٢).\n_________\n(^١) يعلى؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\"، ولم يسق مسلم كذلك لفظ الحديث من رواية يعلى بن عطاء، عن أبي علقمة، واكتفى مسلم بالإحالة على ما سبق من الروايات.\nفوائد الاستخراج:\n١) ذكر متن رواية يعلى بن عطاء، عن أبي علقمة، ومسلم أحال به على ما سبق من الروايات.","vol":"15","page":167},{"text":"٧٥٣١ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن أطاع أميري فقد أطاعني\" كذا قال (^٢).\n_________\n(^١) سفيان هو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\"، ولم يسق مسلم كذلك لفظه من رواية ابن عيينة، عن أبي الزناد، واكتفى بسياق طرف من الإسناد.\nفوائد الاستخراج:\n١) تصريح سفيان بن عيينة بالتحديث، بينما روايته عند مسلم بصيغة العنعنة، وهو مدلس، وإن كان لا يدلس إلا عن ثقة.\n٢) ذكر من رواية ابن عيينة عن أبي الزناد، ومسلم ذكر بعض إسناده.","vol":"15","page":167},{"text":"٧٥٣٢ - حدثنا أبو بكر محمد بن زياد الرازي، قال: حدثنا خالد بن مخلد (^١)، قال: حدثنا المغيرة بن عبد الرحمن (^٢)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"من أطاعني فقد أطاع الله، ومن يعصني فقد عصى الله، ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني\" (^٣).\n_________\n(^١) القطواني.\n(^٢) المغيرة بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه، انظر \"حديث ٧٥٢٥\".","vol":"15","page":168},{"text":"٧٥٣٣ - حدثنا عبد الله بن عبد الحميد بن عمر بن عبد الحميد الرقي، قال: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة (^١)، قال قال رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع الأمير فقد أطاعني، ومن عصى الأمير فقد عصاني\" (^٢).\n_________\n(^١) أبو هريرة ﵁؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\".","vol":"15","page":168},{"text":"٧٥٣٤ - حدثنا حمدان السُّلَمي، قال: حدثنا عبد الرزاق (^١)، عن معمر، عن همام، قال: هذا ما حدثنا أبو هريرة عن محمد ﷺ، قال: \"نحن الآخرون السابقون يوم القيامة\" (^٢).\n⦗١٦٩⦘ وقال (^٣) رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن يعصني فقد عصى الله، ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني\". لم يقل: \"أميري\" (^٤).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، وله عنده تتمة، كتاب الجمعة، باب هداية هذه =\n⦗١٦٩⦘ = الأمة ليوم الجمعة: ٢/ ٥٨٦ \"حديث ٢١\".\n(^٣) القائل هو: أبو هريرة ﵁ بالإسناد السابق المتصل، لأن هذا الحديث هو من ضمن الأحاديث التي يرويها همام بن منبه عن أبي هريرة في صحيفته المشهورة، ولذلك فإن كثيرا من المصنفين يذكرون الإسناد عند الحديث الأول فقط.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\" إلا أن مسلما لم يذكر لفظه، وأحال على ما سبق من روايات الحديث.\nفوائد الاستخراج:\n١) ذكر المصنف متن رواية عبد الرزاق عن معمر، ومسلم أحال على ما سبق من الروايات.","vol":"15","page":168},{"text":"٧٥٣٥ - حدثنا نصر بن مرزوق أبو الفتح المصري، قال: حدثنا إدريس بن يحيى الخولاني.\nوحدثنا محمد بن عبد الله بن عبد الحكم، قال: حدثنا وهْب الله بن راشد (^١)، قالا: حدثنا حَيْوة بن شريح (^٢)، أن أبا يونس مولى أبي هريرة حدثه، قال: سمعت أبا هريرة يقول: إن رسول الله ﷺ قال: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع الخليفة فقد أطاعني، ومن عصى الخليفة فقد عصاني\" (^٣).\n_________\n(^١) أبو زرعة المصري، مؤذن فسطاط.\n(^٢) حيوة بن شريح؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\"، وهو عند مسلم من طريق حيوة =\n⦗١٧٠⦘ = برقم ٣٤، ولم يسق مسلم لفظ الحديث من رواية حيوة بن شريح، عن أبي يونس، واكتفى بسياق الإسناد، مع التنبيه على أنه قال في روايته \"من أطاع الأمير\" ولم يقل \"أميري\" على أن رواية أبي عوانة من طريقه: \"من أطاع الخليفة\".\nفوائد الاستخراج:\n١) ذكر اسم والد حيوة، وهو شريح.\n٢) ذكر متن رواية حيوة بن شريح، عن أبي يونس، عن أبي هريرة، ولم يذكرها مسلم.","vol":"15","page":169},{"text":"٧٥٣٦ - حدثنا إبراهيم بن مُنْقذ الخولاني، قال: حدثنا إدريس بن يحيى (^١)، قال: حدثنا عبد الله بن عياش (^٢)، قال: أخبرني ابن هُرْمُز (^٣)، عن أبي هريرة، أن النبي ﷺ قال: \"من عصى الأمير فقد عصاني، ومن عصاني فقد عصى الله، ومن أطع الأمير فقد أطاعني، ومن أطاعني فقد أطاع الله\" (^٤).\n_________\n(^١) الخولاني.\n(^٢) ابن عباس القتباني، أبو حفص المصري، توفي: ١٧٠ هـ، مختلف فيه، ضعفه أبو داود والنسائي، وقال أبو حاتم: ليس بالمتين، صدوق يكتب حديثه …، وذكره ابن حبان في ثقاته، وقد أخرج له مسلم في الشواهد، وقال الذهبي: صالح الحديث.\nانظر الجرح والتعديل \"٥/ ت: ٥٨٠\"، الثقات لابن حبان: ٧/ ٥١، المغني في الضعفاء \"١/ت: ٣٢٩٢\".\n(^٣) هو عبد الرحمن وهو موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\".","vol":"15","page":170},{"text":"٧٥٣٧ - حدثنا إبراهيم بن الوليد الجشَّاشي (^١)، قال: حدثني سعيد بن داود الزَّنْبري أبو عثمان، قال: حدثني مالك بن\n⦗١٧١⦘ أنس، قال: حدثني عبد الله بن ذكوان أبو الزناد (^٢)، أن عبد الرحمن بن هرمز أخبره، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"من أطاعني فقد أطاع الله، ومن يعصني فقد عصى الله، ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني\" (^٣).\n_________\n(^١) ضبطه ابن ناصر الدين الدمشقي بفتح الجيم، والشين المعجمة المشدودة، وبعد =\n⦗١٧١⦘ = الألف معجمة أخرى.\n(^٢) عبد الله بن ذكوان؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٢٥\".","vol":"15","page":170},{"text":"<span data-type='title' id=toc-1067>بيان الأخبار الموجبة على الرعية فرضا طاعة من يُؤَمر عليها؛ عبدا كان الأمير أو غيره.</span>","vol":"15","page":172},{"text":"٧٥٣٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، عن يحيى بن حصين الأحمسي، قال: أخبرتني جدتي -واسمها أم حُصين الأحمسية- قالت: سمعت رسول الله ﷺ يقول: \"إن استعمل عليكم عبد حبشي يأخذكم بكتاب الله، فاسمعوا له وأطيعوا\" (^٣).\n_________\n(^١) الطيالسي.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية، وتحريمها في المعصية: ٣/ ١٤٦٨ \"حديث ٣٧\".\nوأخرجه من طريق معقل، عن زيد بن أبي أنيسة، عن يحيى بن حصين، عن جدته أم الحصين، بلفظ أطول من هذا، فيه ذكر لأسامة بن زيد وبلال وتظليل النبي ﷺ بالثوب من الشمس، كتاب الحج، باب استحباب رمي جمرة العقبة يوم النحر راكبا …، ٢/ ٩٤٤ \"حديث ٣١١\".\nفوائد الاستخراج:\n١) ذكر المصنف لنسب يحيى بن حصين، وكذا جدته.","vol":"15","page":172},{"text":"٧٥٣٩ - حدثنا أبو قلابة، قال حدثنا بِشْر بن عمر (^١)، قال: حدثنا شعبة (^٢)، عن يحيى بن الحُصين، أنه سمع جدته قالت: سمعت النبي ﷺ-وهو\n⦗١٧٣⦘ يخطب بعرفات- يقول: \"إن استعمل عليكم عبد حبشي يقودكم بكتاب الله، فاسمعوا له وأطيعوا\" (^٣).\n_________\n(^١) ابن الحكم الزهراني الأزدي، أبو محمد البصري.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٣٨\".\nفوائد الاستخراج:\n١) الجزم بذكر \"عرفات\"، بينما وقع في رواية مسلم على الشك \"بمنى أو بعرفات\".","vol":"15","page":172},{"text":"٧٥٤٠ - حدثنا الصَّغاني، قال: حدثنا عفان (^١)، قال: حدثنا شعبة (^٢)، عن يحيى بن حصين، أنه سمع جدته قالت: سمعت النبي ﷺ-وهو يخطب بعرفات- يقول: \"ولو استعمل عليكم عبد يقودكم بكتاب الله، فاسمعوا له وأطيعوا\" (^٣).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) شعبة، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٣٨\".","vol":"15","page":173},{"text":"٧٥٤١ - حدثنا الصَّغاني، قال: أخبرنا علي بن مَعْبد (^١)، قال: حدثنا عبيد الله بن عمرو (^٢)، عن زيد بن أبي أنيسة (^٣)، عن يحيى بن حصين، عن أم حصين جدته، قالت: \"حججتُ مع رسول الله ﷺ في حجة الوداع، قالت: فقال رسول الله ﷺ قولا كثيرا، ثم كان فيما يقول: إن أُمِّرَ\n⦗١٧٤⦘ عليكم عبد مجدَّع (^٤)، قال: -أراها قالت: أسود- يقيم فيكم كتاب الله، فاسمعوا وأطيعوا\" (^٥).\n_________\n(^١) ابن شداد الرقي، أبو الحسن، وأبو محمد، نزيل مصر.\n(^٢) ابن أبي الوليد الأسدي، أبو وهب الرقي.\n(^٣) زيد بن أبي أنيسة؛ موضع الالتقاء مع مسلم.\n(^٤) أي مقطع، والتشديد للتكثير.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٥٣٨\".","vol":"15","page":173},{"text":"٧٥٤٢ - حدثنا يزيد بن سنان، قال: حدثنا وهب بن جرير (^١)، قال: حدثنا شعبة (^٢)، عن أبي عمران الجوْني، عن عبد الله بن الصامت، عن أبي ذر، قال: \"أوصاني خليلي بثلاث: أن أسمع وأطيع ولو لعبد مجدَّع الأطراف، وإذا صنعت مرقة، أن أكثر ماءها، ثم أنظر أهل بيت من جيراني، فأُصيبهم منها بمعروف، وأن أصلي الصلوات لوقتها، فإن كنت أدركت الإمام قد سبق، فقد أحرزت صلاتك (^٣)، وإلا فهي لك نافلة\" (^٤).\n_________\n(^١) ابن حازم البصري.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) أي قضيتها وحفظتها وصنتها. انظر النهاية لابن الأثير: ١/ ٣٦٦.\n(^٤) الحديث أخرجه مسلم في صحيحه، لكنه لم يسقه مساقا واحدا وإنما فرقه في مواضع، ففي كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية: ٣/ ١٤٦٦، \"حديث ٣٦\"، اقتصر على ذكر السمع والطاعة وإن كان عبدا …، وفي كتاب المساجد … باب كراهية تأخير الصلاة عن وقتها المختار …،: ١/ ٤٤٨ \"حديث ٢٤٠\" من نفس الطريق: ذكر السمع والطاعة وأداء الصلاة لوقتها …، وفي كتاب البر والصلة … باب الوصية بالجار … \" ٤/ ٢٠٢٥ \"حديث ١٤٣\" ومن نفس الطريق =\n⦗١٧٥⦘ = اقتصر على ذكر طبخ المرق وإكثار مائها … الخ.","vol":"15","page":174},{"text":"٧٥٤٣ - حدثنا يوسف بن مسَلَّم، قال: حدثنا حَجَّاج بن محمد، قال: حدثني شعبة (^١)، ح.\nوحدثنا أبو داود الحراني، قال: حدثنا أبو عتاب (^٢)، قال: حدثنا شعبة (^٣)، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر، قال: \"أوصاني خليلي أن أسمع وأطيع، ولو لعبد مجدِّع الأطراف\" (^٤).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) سهل بن حماد البصري.\n(^٣) شعبة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٢\".","vol":"15","page":175},{"text":"٧٥٤٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن أبي عمران الجَوْني، حمع عبد الله بن الصامت، عن أبي ذر، قال: \"أمرني رسول الله ﷺ أن أسمع وأطيع ولو لعبد حبشي مجدع الأطراف\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٢\".","vol":"15","page":175},{"text":"٧٥٤٥ - حدثنا أبو قلابة، قال: حدثنا عمرو بن مرزوق، قال أخبرنا\nشعبة (^١)، بمثله (^٢).\n_________\n(^١) شعبة، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٢\".","vol":"15","page":175},{"text":"٧٥٤٦ - حدثنا أبو جعفر محمد بن هارون الفلاس، قال: حدثنا قتيبة بن سعيد البلخي (^١)، قال: حدثنا يعقوب بن عبد الرحمن الإسكندراني، عن أبي حازم، عن أبي صالح السَّمَّان، عن أبي هريرة، قال: قال رسول الله ﷺ: \"عليك السمع والطاعة، في عُسْرك ويُسْرك، ومنشطك ومكرهك، وأثرة (^٢) عليك\" (^٣).\n_________\n(^١) قتيبة بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) قال النووي ﵀: \"الأثرة بفتح الهمزة والثاء … وهي الاستئثار والاختصاص بأمور الدنيا عليكم، أي أسمعوا وأطيعوا، كان اختص الأمراء بالدنيا، ولم يوصلوكم حقكم مما عندهم\". شرح صحيح مسلم: ١٢/ ٤٢٨.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٦٧ \"حديث ٣٥\".\nفوائد الاستخراج:\n١) ذكر المصنف لنسب كل من: قتيبة بن سعيد، ويعقوب بن عبد الرحمن.","vol":"15","page":176},{"text":"٧٥٤٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني يعقوب بن عبد الرحمن (^٢)، عن أبي حازم، عن أبي صالح السمان، عن أبي هريرة، قال: قال رسول الله ﷺ: \"عليك السمع والطاعة، في مَنْشطك، ومَكرهك، وعُسرك، ويُسرك، وأثَرَة عليك\" (^٣).\n_________\n(^١) هو عبد الله بن وهب المصري الفقيه.\n(^٢) يعقوب بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٦\".","vol":"15","page":176},{"text":"٧٥٤٨ - حدثنا أبو إبراهيم الزهري (^١)، والصَّغاني، قالا: حدثنا يحيى بن عبد الله بن بكير، قال: حدثنا يعقوب بن عبد الرحمن (^٢)، عن أبي حازم، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"عليك السمع والطاعة؛ في عسرك، ومَنشطك، ومَكرهك، وأثرة عليك\" (^٣).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم الزهري البغدادي.\n(^٢) يعقوب بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٦\".","vol":"15","page":177},{"text":"<span data-type='title' id=toc-1068>بيان الأخبار المبيحة ترك طاعة الأمير، إذا أمر بمعصية، ووجوب طاعته في جميع ما يدعو إليه من إجابته، واتباعه في غير معصية.</span>","vol":"15","page":178},{"text":"٧٥٤٩ - حدثنا موسى بن إسحاق القواس، قال: حدثنا ابن نمير (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"السمع والطاعة على المرء، فيما أحب أو كره، إلا أن يُؤمر بمعصية، فإن أمر بمعصية فلا سمع ولا طاعة\" (^٢) (^٣).\n_________\n(^١) ابن نمير؛ موضع الالتقاء مع مسلم.\n(^٢) قال النووي ﵀: \"أجمع العلماء على وجوبها في غير معصية، وعلى تحريمها في المعصية، نقل الإجماع على هذا القاضي عياض وآخرون\" ا. هـ.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، إلا أنه لم يسق لفظه من هذا الطريق، وإنما ساق لفظه من طريق الليث عن عبيد الله العمري به، ثم ساقه من طريق عبد الله بن نمير عن عبيد الله العمري، ثم قال: بهذا الإسناد مثله، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٦٩ \"حديث ٣٨\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب السمع والطاعة للإمام: ٢/ ٣٤٧ \"حديث ٢٩٥٥\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية عبد الله بن نمير، عن عبيد الله العمري، واكتفى مسلم بالإحالة على لفظ رواية الليث عن عبيد الله العمري.","vol":"15","page":178},{"text":"٧٥٥٠ - حدثنا أبو داود السّجْزي (^١)، والدنداني، قالا: حدثنا مسدد (^٢)، قال: حدثنا يحيى (^٣)، عن عبيد الله بإسناده: \"الطاعة على المرء المسلم، فيما أحب أو كره، ما لم يؤمر بمعصية، فإذا أمر بمعصية فلا سمع ولا طاعة\" (^٤).\n_________\n(^١) هو سليمان بن الأشعث بن إسحاق الأزدي السجستاني، الحافظ الشهير، صاحب السنن المعروفة بسنن أبي داود، توفي: ٢٧٥ هـ. والسجزي نسبة إلى سجستان، كما في الأنساب للسمعاني: ٧/ ٤٣.\n(^٢) ابن مسرهد بن مسربل الأسدي، البصري، أبو الحسن الحافظ.\n(^٣) يحيى؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٩\".\nفوائد الاستخراج:\n١) أورد المصنف هذا الحديث من طريق مسدد، عن يحيى بن سعيد، عن عبيد الله، عن نافع، عن ابن عمر، وهذا من أحسن الأسانيد. فقد قال الحافظ أبو حاتم الرازي: حديث مسدد، عن يحيى بن سعيد، عن عبيد الله، عن نافع، عن ابن عمر: كأنها الدنانير، ثم قال: كأنك تسمعها من النبي ﷺ نقله المزي في تهذيب الكمال ٢٧/ ٤٤٧.","vol":"15","page":179},{"text":"٧٥٥١ - حدثنا علّان بن المغيرة، قال: حدثنا ابن أبي مريم (^١)، قال: حدثنا الليث بن سعد (^٢)، ح.\n⦗١٨٠⦘ وحدثنا محمد بن إسماعيل الصائغ، وأبو أمية، والدنداني، قالوا: حدثنا أحمد بن يونس (^٣)، قال: حدثنا ليث بن سعد (^٤)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"على المرء المسلم السمع والطاعة فيما أحب أو كره، إلا أن يؤمر بمعصية، فإن أمر بمعصية فلا سمع ولا طاعة\" (^٥).\n_________\n(^١) هو سعيد بن الحكم بن محمد الجُمحي مولاهم، أبو محمد المصري، المعروف بابن أبي مريم.\n(^٢) الليث بن سعد، موضع الالتقاء مع مسلم.\n(^٣) هو أحمد بن عبد الله بن يونس اليربوعي، وينسب إلى جده.\n(^٤) ليث بن سعد، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٥٤٩\".\nفوائد الاستخراج:\n١) تقييد المهمل حيث وقع عند مسلم \"الليث\" مهملا، وقيده المصنف بابن سعد.","vol":"15","page":179},{"text":"٧٥٥٢ - حدثنا علي بن سهل البزاز، قال: حدثنا عفان (^١)، قال: حدثنا وهيب (^٢)، قال: حدثنا موسى بن عقبة (^٣)، عن نافع (^٤)، بإسناده: \"إلا أن يؤمر بمعصية الله، فإنه لا طاعة في معصية الله ﷿\" (^٥).\n_________\n(^١) ابن مسلم الباهلي.\n(^٢) ابن خالد الباهلي.\n(^٣) الأسدي إمام المغازي.\n(^٤) نافع، موضع الالتقاء مع مسلم.\n(^٥) الحديث سبق تخريجه، انظر \"حديث ٧٥٤٩\".","vol":"15","page":180},{"text":"٧٥٥٣ - حدثنا أبو داود الحراني، قال: حدثنا أبو عَتَّاب سهل بن حماد، قال: حدثنا شعبة (^١)، قال: حدثنا زُبيد اليامي، عن سعد بن عُبيدة،\n⦗١٨١⦘ عن أبي عبد الرحمن السُّلمي، عن علي بن أبي طالب، \"أنَّ النبي ﷺ استعمل رجلا من الأنصار على جيش، وأمرهم أن يطيعوه، فأجّج لهم نارا، وأمرهم أن يقتحموها، فهمّ قوم أن يفعلوا، وقال الآخرون: إنما فررنا من النار، فأبوا، ثم قدموا على رسول الله ﷺ فذكروا ذلك له، فقال رسول الله ﷺ: لو وقعوا فيها ما خرجوا منها إلى يوم القيامة، لا طاعة في معصية الله، إنما الطاعة في المعروف\" (^٢).\n_________\n(^١) شعبة، موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٦٩، \"حديث ٣٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب أخبار الآحاد، باب ما جاء في إجازة خبر الواحد الصدوق …: ٤/ ٣٥٥، \"حديث ٧٢٥٧\".\nفوائد الاستخراج:\n١) ذكر المصنف لنسب زبيد، الراوي عن سعد بن عبيدة.\n٢) ذكر نسب أبي عبد الرحمن، الراوي عن علي ﵁.\n٣) ذكر نسب علي ﵁، راوي الحديث عن النبي ﷺ.","vol":"15","page":180},{"text":"٧٥٥٤ - حدثنا أبو داود (^١)، قال: حدثنا أبو عتاب، قال: حدثنا شعبة، عن منصور (^٢)، والأعمش (^٣)، عن سعد بن عُبيدة، عن أبي عبد الرحمن السلمي، عن علي، عن النبي ﷺ، بمثل ذلك (^٤).\n_________\n(^١) الحراني.\n(^٢) ابن المعتمر بن عبد الله السلمي، أبو عتاب الكوفي.\n(^٣) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\"، وهو عند مسلم من طريق الأعمش برقم ٤٠.","vol":"15","page":181},{"text":"٧٥٥٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن زُبيد، عن سعد بن عُبيدة، عن أبي عبد الرحمن السلمي، عن علي، \"أنَّ النبي ﷺ بعث سرية، وأمّر عليهم رجلا، وأمرهم أن يطيعوه، فأجّج لهم نارا، وأمرهم أن يقتحموها، فهمّ قوم أن يفعلوا، وقال الآخرون: إنما فررنا من النار، فأبوا، ثم قدموا على رسول الله ﷺ فذكروا ذلك له، فقال رسوله الله ﷺ: لو دخلتموها لم تزالوا فيها إلى يوم القيامة، لا طاعة في معصية الله، إنما الطاعة في المعروف\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) تقدم تخريج هذا الحديث. انظر \"حديث ٧٥٥٣\".","vol":"15","page":182},{"text":"٧٥٥٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن الأعمش (^١)، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن علي، أن النبي ﷺ قال: \"إنما الطاعة في المعروف\" (^٢).\n_________\n(^١) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\"، وهو عند مسلم من طريق الأعمش برقم ٤٠.","vol":"15","page":182},{"text":"٧٥٥٧ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، وأبو عتاب، قالا: حدثنا شعبة (^١)، عن زبيد، بإسناد الحديث الأول وبنحوه (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\".","vol":"15","page":182},{"text":"٧٥٥٨ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري القصار، قال: حدثنا وكيع (^١)، عن الأعمش، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن علي، قال: \"بعث رسول الله ﷺ سرية، واستعمل عليهم رجلا من الأنصار، وأمرهم أن يسمعوا له ويطيعوا، قال: فأغضبوه في شيء، فقال: اجمعوا حطبا، فجمعوا، فقال: أوقدوا نارا ثم ادخلوها، فجمعوا حطبا ثم أوقدوا نارا، ثم تدافعوا أن يدخلوها فقال بعضهم لبعض: ما بعثنا رسول الله ﷺ إلا فرارا من النار، فكيف ندخلها؟ فبينما هم كذلك إذ سكن غضبُه، وطُفئت النار. فذكروا ذلك لرسول الله ﷺ، فقال: والله، لو دخلوا فيها ما خرجوا منها إلى يوم القيامة، إنما الطاعة في المعروف\" (^٢).\n_________\n(^١) وكيع، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\"، وهو عند مسلم من طريق وكيع برقم ٤٠.","vol":"15","page":183},{"text":"٧٥٥٩ - حدثنا الصَّغاني، حدثنا إسماعيل بن الخليل (^١)، قال: أخبرنا علي بن مسهر (^٢)، قال: حدثنا الأعمش (^٣)، عن سعد بن عُبيدة، عن أبي عبد الرحمن السلمي، عن علي، قال: \"بعث رسول الله ﷺ سرية،\n⦗١٨٤⦘ واستعمل عليهم رجلا من الأنصار، وأمرهم أن يطيعوه، فخرجوا، فوجد عليهم في بعض الأمر، فقال: أليس أمركم رسول الله ﷺ أن تطيعوني؟ قالوا: بلى، قال: فإني أعزم عليكم لما جمعتم حطبا، ثم أوقدتم نارا، ثم دخلتموها، فجمعوا حطبا، ثم أوقدوا نارا، ثم تدافعوا أن يدخلوها، فقال بعضهم لبعض … \"، فذكر مثله سواء (^٤).\nرواه علي بن حرب، عن أبي معاوية (^٥).\n_________\n(^١) الخزاز، أبو عبد الله الكوفي.\n(^٢) أبو الحسن القرشيّ، الكوفي، قاضي الموصل.\n(^٣) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\"، وهو عند مسلم من طريق والأعمش برقم ٤٠.\n(^٥) أي عن الأعمش به، ورواية أبي معاوية عن الأعمش هذه، أخرجها الإمام أحمد في مسنده: ١/ ٨٢ قال: حدثنا أبو معاوية، حدثنا الأعمش … وذكر بقية الإسناد والمتن، وإسنادها صحيح.","vol":"15","page":183},{"text":"<span data-type='title' id=toc-1069>بيان حَظْر منازعة الإمام أمره، وأمر أمرائه، ووجوب طاعتهم في الشدة، والحمل على النفس فيها.</span>","vol":"15","page":185},{"text":"٧٥٦٠ - حدثنا إبراهيم بن الحسين الكسائي ابن ديزيل، قال: حدثنا يوسف بن بهلول (^١)، قال: حدثنا عبد الله بن إدريس (^٢)، عن يحيى بن سعيد، وعبيد الله بن عمر، عن عبادة بن الوليد بن عُبادة، عن أبيه، عن جده، قال: \"بايعنا رسول الله ﷺ على السمع والطاعة في العُسر واليُسر والمَنْشط والمكره، وعلى أثرة علينا، وعلى أن لا ننازع الأمر أهله، وعلى أن نقول بالحق أينما كنا، لا نخاف في الله لومة لائم\" (^٣).\n_________\n(^١) التميمي، أبو يعقوب الأنباري.\n(^٢) عبد الله بن إدريس؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية …: ٣/ ١٤٧٠، \"حديث ٤١\".\nوأخرجه البخاري في صحيحه ولفظه أخصر قليلا، كتاب الأحكام، باب كيف كان يبايع الإمام الناس: ٤/ ٣٤٣، \"حديث ٧١٩٩\"، وكذا في موضع آخر سيأتي التنبيه عليه عند الحديث رقم \"٧٥٦٥\".\nفوائد الاستخراج:\n١) ذكر اسم والد عبد الله بن إدريس، وإن كان مسلم قيده فقال: عبد الله يعني ابن إدريس.","vol":"15","page":185},{"text":"٧٥٦١ - أخبرنا يونس بن عبد الأعلى، قال: حدثني أنس بن عياض، حدثنا يحيى بن سعيد (^١)، قال: حدثنا عبادة بن الوليد بإسناده مثله، إلا أنه لم يذكر: \"وعلى أَثَرة علينا\" (^٢).\n_________\n(^١) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٠\".","vol":"15","page":186},{"text":"٧٥٦٢ - حدثنا عيسى بن أحمد قال: حدثنا ابن وهب، قال: أخبرنا مالك، ح.\nوحدثنا يونس، قال: حدثنا ابن وهب، أن مالكا حدثه، عن يحيى بن سعيد (^١)، قال: أخبرني عبادة بن الوليد بن عبادة بن الصامت، قال: أخبرني أبي: عبادة بن الصامت (^٢)، قال: \"بايعنا رسول الله ﷺ على السمع والطاعة في العسر واليسر والمنشط والمكره، وأن لا ننازع الأمر أهله، وأن نقول -أو نقوم- بالحق حيثما كنا، لا نخاف في الله لومة لائم\" (^٣).\n_________\n(^١) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) كذا وقع في الأصل بإسقاط الوليد بن عبادة، وهو ثابت في رواية البخاري ومسلم، لكن ما عند المصنف مستقيم، فقد وقع في بعض الطرق والروايات هكذا. كما هو عند النسائي في سننه، كتاب البيعة، باب البيعة على السمع والطاعة: ٧/ ١٥٥ \"حديث ٤١٦٠\". وانظر تحفة الأشراف: ٤/ ٢٦١.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٠\".","vol":"15","page":186},{"text":"٧٥٦٣ - حدثنا محمد بن عبد الله بن عبد الحكم، قال: حدثنا وهب الله بن راشد، قال: حدثنا حيوة (^١)، عن ابن الهاد (^٢)، قال: حدثني عبادة بن الوليد بن عبادة بن الصامت، عن أبيه، قال: حدثني أبي، قال: \"بايعنا رسول الله ﷺ على السمع والطاعة، في العسر واليسر والمنشط والمكره، والأثرة علينا، وعلى أن لا ننازع الأمر أهله، وعلى أن نقوم بالحق أينما كنا، لا نخاف في الله لومة لائم\" (^٣).\n_________\n(^١) ابن شريح بن صفوان التجيبي، أبو زرعة المصري الفقيه.\n(^٢) ابن الهاد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٠\"، ولم يسق مسلم لفظه من رواية ابن الهاد عن عبادة بن الوليد، واكتفى بطرف منه، ثم أحال على رواية عبد الله بن إدريس السابقة برقم ٧٥٦٠.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية ابن الهاد عن عبادة بن الوليد به، بينما أورد مسلم طرفا منه ثم أحال على لفظ رواية ابن إدريس السابقة.\n٢) متابعة حيوة بن شريح للدراوردي في رواية الحديث عن يزيد بن الهاد، فقد أخرج مسلم الحديث من طريق عبد العزيز الدراوردي عن يزيد بن الهاد، والدراوردي متكلم فيه.\nانظر خلاصة كلام الحافظ في الدراوردي في الحديث القادم برقم ٧٧٧٠.","vol":"15","page":187},{"text":"٧٥٦٤ - حدثنا أحمد بن عبد الحميد الحارثي، قال: حدثنا أبو أسامة، عن الوليد بن كثير، قال: حدثني عبادة بن الوليد (^١)، أن أباه\n⦗١٨٨⦘ الوليد حدثّه عن جده عبادة بن الصامت، أنه قال: \"بايعنا رسول الله ﷺ على السمع والطاعة، في عسرنا ويسرنا، ومناشطنا ومكارهنا، وأن لا ننازع الأمر أهله، وأن نقول بالحق أينما كنا، لا نخاف في الله لومة لائم\" (^٢).\n_________\n(^١) عبادة بن الوليد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٠\".","vol":"15","page":187},{"text":"<span data-type='title' id=toc-1070>بيان الخبر الدال على إباحة منازعة الإمام أمره، إذا ظهر منه الكفر الذي يخرج به من الإيمان، وعلى ترد منازعته إذا أمر بغير العدل والتقوى، وأن عليه منه وزرا.</span>","vol":"15","page":189},{"text":"٧٥٦٥ - حدثنا أبو عبيد الله أحمد بن عبد الرحمن (^١)، قال: حدثنا عمي، حدثنا عمرو، عن بكير، عن بسر بن سعيد، عن جُنادة، قال: \"دخلنا على عبادة، وهو مريض، فقلنا: أصلحك الله! حدثنا بحديث ينفع الله به سمعتَ من رسول الله ﵁، فقال: دعانا رسول الله ﷺ فبايعناه، فكان فيما أخذ علينا أن بايعناه على السمع والطاعة، في منشطنا ومكرهنا، وعسرنا ويسرنا، وأثرة علينا، وأن لا ننازع الأمر أهله، فقال: إلا أن تروا كفرا بواحا (^٢) عنايهم من الله فيه برهان\" (^٣).\n_________\n(^١) أبو عبيد الله؛ موضع الالتقاء مع مسلم.\n(^٢) أي ظاهرا باديا. انظر فتح الباري \"حديث ٧٠٥٥\".\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٥٣\"، وهو عند مسلم من هذا الطريق برقم ٤٢.\nوأخرجه البخاري في صحيحه من هذا الطريق، كتاب الفتن، باب قول النبي ﷺ \"سترون بعدي أمورا تنكرونها \"٤/ ٣١٣\" حديث \"٧٠٥٥\".","vol":"15","page":189},{"text":"٧٥٦٦ - حدثنا يزيد بن عبد الصمد (^١)، ومحمد بن عبد الوهاب بن أبي التمام العسقلاني -في سطح ابن شبح (^٢)، في قدمتي الثالثة الشام- قالا:\n⦗١٩٠⦘ حدثنا آدم بن أبي إياس (^٣)، قال: حدثنا ورقاء (^٤)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"إنما الإمام جُنَّة (^٥)، يقاتل من ورائه، ويُتقى به، فإن أمر بتقوى الله وعدل كان له بذلك أجر، وإن أمر بغير ذلك فإن عليه منه وزرا\" (^٦).\n_________\n(^١) هو يزيد بن محمد بن عبد الصمد القرشي، أبو القاسم الدمشقي.\n(^٢) لم أظفر به.\n(^٣) هو أبو الحسن آدم بن عبد الرحمن العسقلاني.\n(^٤) ورقاء؛ موضع الالتقاء مع مسلم.\n(^٥) قال النووي ﵀ في شرح مسلم: ١٢/ ٤٣٤: \"أي كالستر، لأنه يمنع العدو من أذى المسلمين، ويمنع الناس بعضهم من بعض، ويحمي بيضة الإسلام ويتقيه الناس، ويخافون سطوته\".\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب الإمام جنة …: ٣/ ١٤٧١ \"حديث ٤٣\".","vol":"15","page":189},{"text":"<span data-type='title' id=toc-1071>بيان الخبر الموجب على الرعية الوفاء ببيعة الإماء، وترك الامتناع من إعطاء حقهم الذي يجب لهم.</span>","vol":"15","page":191},{"text":"٧٥٦٧ - حدثنا الصَّغاني، قال: حدثنا يحيى بن معين، قال: حدثنا غُنْدر (^١)، عن شعبة، عن فُرات القزاز، قال: سمعت أبا حازم يقول: قاعدت أبا هريرة خمس سنين، فسمعته يحدث عن النبي ﷺ \"أنَّ بني إسرائيل كانت تسوسهم الأنبياء، فكلما هلك نبي قام نبي، وإنه لا نبي بعدي، وإنه ستكون بعدي خلفاء فتكثر، قالوا: فما تأمرنا يا نبي الله؟ قال: أوفوا ببيعة الأول فالأول، أعطوهم حقهم وسلوا الله حقكم، فإن الله ﷿ سائلهم\" (^٢).\n_________\n(^١) غُنْدر، موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب الوفاء ببمعة الخلفاء، الأول فالأول: ٣/ ١٤٧١ \"حديث ٤٤\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب أحاديث الأنبياء، باب ما ذكر عن بني إسرائيل: ٢/ ٤٩٢، \"حديث ٣٤٥٥\".\nفوائد الاستخراج:\n١) تصريح فرات القزاز بالسماع من أبي حازم، ووقعت روايته عند مسلم بالعنعنة، وإن لم يكن مدلسا، فالتصريح بالسماع أقوى في التحمل.","vol":"15","page":191},{"text":"٧٥٦٨ - حدثنا أبو قلابة، قال: حدثنا عبد الله بن معمر (^١)، قال: حدثنا محمد بن.،\n⦗١٩٢⦘ جعفر (^٢)، قال: حدثنا شعبة، بإسناده مثله (^٣).\n_________\n(^١) البصري. قال الأزدي: متروك الحديث. وقال الذهبي في الميزان: له عن غُنْدر خبر =\n⦗١٩٢⦘ = باطل. وقد ذكر ابن حجر هذا الخبر، وهو في فضائل أبي بكر وعمر ﵄.\nانظر الميزان \"٢ /ت: ٤٦٢٣\"، لسان الميزان: \"٤ /ت: ٤٨٦٣\".\n(^٢) محمد بن جعفر؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه، انظر \"حديث ٧٥٦٧\".","vol":"15","page":191},{"text":"٧٥٦٩ - حدثنا البِرْتي، قال: حدثنا أبو معمر (^١)، قال: حدثنا عبد الوارث (^٢)، ح.\nوحدثنا محمد بن يحيى (^٣)، عن عبد الصمد (^٤)، عن شعبة (^٥).\n_________\n(^١) هو: عبد الله بن عمرو بن أبي الحجاج المقْعَد.\n(^٢) ابن سعيد بن ذكوان العنبري مولاهم.\n(^٣) الذهلي.\n(^٤) ابن عبد الوارث بن سعيد العنبري مولاهم، أبو سهل البصري.\n(^٥) شعبة؛ موضع الالتقاء مع مسلم.","vol":"15","page":192},{"text":"٧٥٧٠ - وحدثنا أبو داود الحراني، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا أبي (^١)، قال: حدثنا محمد بن جُحادة، عن الفرات -يعني القزاز- (^٢)، عن أبي حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنّ بني إسرائيل كانت تسوسهم الأنبياء، إذا مات نبي قام نبي، وإنه ليس بعدي نبي، فقال رجل: وما يكون بعدك يا رسول الله؟ قال: تكون\n⦗١٩٣⦘ خلفاء وتكثر، قال: فكيف نصنع؟ قال: أوفوا ببيعة الأول فالأول، أدوا إليهم ما لهم، فإن الله سائلهم عن الذي لكم\" (^٣). واللفظ للبرتي.\n_________\n(^١) هو عبد الوارث بن سعيد العنبري مولاهم.\n(^٢) فرات القزاز؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث سبق تخريجه. انظر \"حديث ٧٥٦٧\".","vol":"15","page":192},{"text":"٧٥٧١ - حدثني جعفر بن هاشم، قال: حدثنا علي بن بكر، قال: حدثنا حكام بن سلم (^١)، عن عنبسة (^٢)، وعمرو بن أبي قيس (^٣)، عن فرات (^٤)، بنحوه (^٥).\n_________\n(^١) الكناني، أبو عبد الرحمن الرازي، توفي: ١٩٠ هـ، وثقه عامة الحفاظ، منهم: ابن معين، وأبو حاتم، ويعقوب بن شيبة وغيرهم، لكن قال أحمد بن حنبل: كان يحدث عن عنبسة أحاديث غرائب.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ١٢٣، الجرح والتعديل: \"٣ / ت ١٤٢٧\"، تاريخ بغداد: ٨/ ٢٨١ - ٢٨٢.\n(^٢) ابن سعيد بن الضريس الأسدي، أبو بكر الكوفي، قاضي الري، أكثر النقاد على توثيقه، منهم ابن معين، وأحمد بن حنبل، وأبو حاتم، وأبو زرعة، وغيرهم.\nانظر الجرح والتعديل \"٦/ ت: ٢٢٣٠\".\n(^٣) الأزرق، الكوفي، نزيل الري.\n(^٤) فرات، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٧\".","vol":"15","page":193},{"text":"٧٥٧٢ - حدثنا عيسى بن بشير الرازي الصيدلاني (^١)، وأبو زرعة الرازي، قالا: حدثنا محمد -هو: ابن سعيد بن سابق-، قال: حدثنا\n⦗١٩٤⦘ عمرو بن أبي قيس، عن فرات القزاز (^٢)، عن أبي حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنَّ بني إسرائيل كانت فيهم الأنبياء، كلما ذهب نبي قام نبي بعده، ألا وإنه لا يكون بعدي نبي، قالوا: فما يكون بعدك يا نبي الله؟ قال: تكون أمراء، قالوا: فكيف نصنع؟ قال: أوفوا ببيعة الأول فالأول، وأدوا الذي عليكم، وسيسألهم الله عن الذي عليهم\" (^٣).\n_________\n(^١) أبو موسى الرازي، وثقه ابن أبي حاتم، ونسبته عنده الصيدناني، بالنون، وهي مثل الصيدلاني سواء كما قال السمعاني.\nانظر الجرح والتعديل \"٦/ ت: ١٥١٢\"، الأنساب للسمعاني: ٣/ ٥٧٣.\n(^٢) فرات؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٧\".","vol":"15","page":193},{"text":"٧٥٧٣ - حدثنا أبو أمية، حدثنا زكريا بن عدي، قال: حدثنا ابن إدريس (^١)، عن حسن بن فرات القزاز، عن أبيه، عن أبي حازم، عن أبي هريرة، عن النبي ﷺ قال: \"إن بني إسرائيل كانت تسوسهم الأنبياء، كما ذهب نبي خلاف نبي، وإنه ليس كائن فيكم نبي بعدي، قال: فكيف يكون؟ قال: تكون خلفاء وتكثر، قالوا: فكيف نصنع؟ قال: أوفوا ببيعة الأول فالأول، أدوا الذي عليكم، فإن الله سيسألهم الذي عليهم\" (^٢).\n_________\n(^١) ابن إدريس؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٦٧\".","vol":"15","page":194},{"text":"٧٥٧٤ - حدثنا الحسن بن علي العامري (^١)، قال: حدثنا أبو أسامة (^٢)، قال: حدثنا\n⦗١٩٥⦘ زائدة (^٣)، عن الأعمش (^٤)، عن زيد بن وهب، عن عبد الله بن مسعود، قال: قال النبي ﷺ: \"إنها ستكون بعدي أثرة، وفتن، وأمور تنكرونها، قالوا: يا رسول الله، كيف تأمر من أدرك ذلك منا؟ قال: تؤدون الحق الذي عليكم وتسألون الله الذي لكم\" (^٥).\n_________\n(^١) في الأصل: المعامري، والتصويب من مصادر ترجمته، وقد تقدم.\n(^٢) حماد بن أسامة القرشيّ مولاهم، الكوفي.\n(^٣) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٤) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب الوفاء ببيعة الخلفاء، الأول فالأول: ٣/ ١٤٧٢ \"حديث ٤٥\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المناقب، باب علامات النبوة في الإسلام: ٢/ ٥٢٩، \"حديث ٣٦٠٣\".\nفوائد الاستخراج:\n١) التصريح بأن عبد الله راوي الحديث عن النبي ﷺ هو ابن مسعود.","vol":"15","page":194},{"text":"<span data-type='title' id=toc-1072>بيان وجوب نُصرة الخليفة إذا بويع لغيره، وإباحة قتل الآخر منهما، ومحاربته ودفعه.</span>","vol":"15","page":196},{"text":"٧٥٧٥ - حدثنا أبو أمية، قال: حدثنا عمرو بن عون الواسطي (^١)، قال: حدثنا خالد بن عبد الله (^٢)، عن الجريري، عن أبي نَضرة، عن أبي سعيد الخدري، عن النبي ﷺ: \"إذا بويع لخليفتين فاقتلوا الآخر منهما\" (^٣).\n_________\n(^١) هو ابن عون بن أوس الواسطي، أبو عثمان البزاز.\n(^٢) خالد بن عبد الله؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب إذا بويع لخليفتين: ٣/ ١٤٨٠ \"حديث ٦١\".","vol":"15","page":196},{"text":"٧٥٧٦ - حدثنا يوسف بن مُسلَّم، قال: حدثنا حجاج (^١)، قال: حدثني شعبة (^٢)، عن زياد بن علاقة، عن عَرفجة، قال النبي ﷺ: \"من جاء إلى أمتي وهم جميع فأراد أن يفرّق جماعتهم فاقتلوه، وقال مرة: فاضربوه بالسيف\" (^٣).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب حكم من فرق أمر المسلمين وهو مجتمع: ٣/ ١٤٧٩ \"حديث ٥٩\".","vol":"15","page":196},{"text":"٧٥٧٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، وأبو عوانة (^١)، عن زياد بن علاقة، سمع عرفجة، سمع النبي ﷺ\n⦗١٩٧⦘ يقول: \"إنها ستكون هناتٌ وهناتٌ (^٢)، فمن أراد أن يُفرِّق أمر هذه الأمة وهم جميع، فاضربوا رأسه بالسيف، كائنا من كان\" (^٣).\n_________\n(^١) شعبة وأبو عوانة؛ موضع الالتقاء مع مسلم.\n(^٢) أي شرور وفساد، وخصال سوء مكروهة واحدها هَنْت، وقيل هَنَة.\nانظر تفسير غريب ما في الصحيحين للحميدي ص ١٧١، والنهاية في غريب الحديث: ٥/ ٢٧٩.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، إلا أن مسلما لم يسق لفظه من طريق أبي عوانة، عن زياد بن علاقة، واكتفى بذكر الإسناد، ثم أحال على رواية شعبة، وأشار إلى أن لفظه في رواية أبي عوانة ومعه جمع من الرواة عن زياد بن علاقة: \"فاقتلوه\" وهي عند المصنف: \"فاضربوا رأسه بالسيف\" فيحتمل أن أبا عوانة يرويه على اللفظين. والله تعالى أعلم.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق أبي عوانة عن زياد بن علاقة به، ومسلم أحال به على رواية شعبة.","vol":"15","page":196},{"text":"٧٥٧٨ - حدثنا أبو قلابة، قال: حدثنا عبد الصمد (^١)، قال: حدثنا شعبة (^٢)، بإسناده مثله (^٣).\n_________\n(^١) ابن عبد الوارث بن سعيد العنبري مولاهم.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\".","vol":"15","page":197},{"text":"٧٥٧٩ - حدثنا ابن الجنيد الدقاق، قال: حدثنا أبو عبد الله الأنباري (^١)،\n⦗١٩٨⦘ عن شيبان (^٢)، عن زياد بن علاقة، عن عرفجة الأسلمي (^٣)، قال: قال رسول الله ﷺ، فذكر مثله، إلا أنه قال: \"فاقتلوه\" (^٤).\n_________\n(^١) لم يتبين لي من هو.\n(^٢) شيبان؛ موضع الالتقاء مع مسلم.\n(^٣) كذا وقع في نسبه هنا، وقد قال المزي في حواشي كتابه تهذيب الكمال: ١٩/ ٥٥٥ تعقيبا على صاحب \"الكمال\" أنه خطأ وأن الصواب الأشجعي!.\nوهذا الذي ذكره المزي ﵀ فيه نظر، فإن رواية المصنف هنا تؤيد كلام صاحب \"الكمال\"، وقد أشار ابن الأثير في أسد الغابة: ٤/ ٢٢ إلى وجود خلاف في نسبه، وأن من العلماء من جعله أسلميا.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، لكن لم يذكر مسلم لفظه من طريق شيبان، عن زياد بن علاقة، واكتفى بالإحالة على رواية شعبة مع التنبيه إلى أن روايته قد وقع فيها \"فاقتلوه\"، كما فعل المصنف هنا.\nفوائد الاستخراج:\n١) ذكر نسب عرفجة راوي الحديث عن النبي ﷺ.","vol":"15","page":197},{"text":"٧٥٨٠ - قرأت على الحسن بن علي بن عفان -وكان في كتابه، بعد أن سألته أن يقرأ فأبى- عن أبي أسامة، عن زكريا بن سياه أبي يحيى الثقفي (^١)، قال: حدثنا زياد بن\n⦗١٩٩⦘ علاقة (^٢)، عن عرفجة بن ضُريح الأشجعي، قال: سمعت رسول ﷺ يقول: \"إنها ستكون هناتٌ وهناتٌ وهناتٌ -يطول بها صوته- فمن رأيته يريد أن يفرق أمتي وهم جميع، فاقتلوه كائنا من كان\" (^٣).\n_________\n(^١) الكوفي، وثقه ابن معين، وابن حبان، وابن شاهين، وكذا تلميذه أبو أسامة كما سينقله المصنف في الحديث التالي، وهو من الفوائد النادرة التي لم أقف عليها في كتاب ترجم له.\nانظر الجرح والتعديل \"٣ /ت ٢٦٩٣\"، الثقات لابن حبان: ٦/ ٣٣٦، ثقات ابن شاهين \"ت: ٣٩٤\".\n(^٢) زياد بن علاقة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، وليس عند مسلم قوله: يطول بها صوته.\nفوائد الاستخراج:\n١) ذكر اسم والد \"عرفجة\" ونسبه.","vol":"15","page":198},{"text":"٧٥٨١ - حدثنا أبو بِشْر مسرور بن نوح، قال: حدثنا عبيد بن يعيش (^١)، قال: حدثنا أبو أسامة، قال: حدثنا أبو يحيى زكريا بن سياه -وكان ثقة (^٢) - بمثله، عن عرفجة بن ضريح، بمثله (^٣).\n_________\n(^١) المحاملي، أبو محمد الكوفي العطار، توفي: ٢٢٨ هـ، أو بعدها بسنة، وثقه جمع من الحفاظ، منهم: أبو داود، ومسلمة بن القاسم، وابن حجر وغيرهم.\nوقال ابن معين وأبو حاتم: صدوق.\nانظر تاريخ ابن معين برواية الدارمي \"ت: ٦٥١\"، الجرح والتعديل \"٦ /ت: ٢٣\"، تهذيب التهذيب: ٧/ ٧٩، التقريب \"ت: ٤٤٣٥\".\n(^٢) هذا التوثيق من فوائد هذا الكتاب النادرة، فإن كل من ترجم لزكريا بن سياه فيما وقفت عليه، لم يذكر هذا التوثيق عن أبي أسامة له.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"عرفجة\"، وهو ضُريح.","vol":"15","page":199},{"text":"٧٥٨٢ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني جعفر بن حُميد (^١) -أنا سألته- قال: [حدثنا يونس بن أبي يعفور (^٢)، عن أبيه، عن عرفجة بن ضُريح] [¬*] قال: سمعت النبي ﷺ يقول: \"من أتاكم وأمركم جميع على رجل واحد، يريد أن يَشقَّ عصاكم، ويفرق جماعتكم، فاقتلوه\" (^٣).\n_________\n(^١) العبسي، الكوفي، أبو محمد، المعروف بزنبقة، توفي: ٢٤٠ هـ، وثقه جمع من النقاد منهم: ابن حبان، والذهبي، وابن حجر.\nانظر الثقات لابن حبان: ٨/ ١٦١، الكاشف \"١ /ت: ٧٨٥، التقريب: \"ت: ٩٤٢\".\n(^٢) يونس؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، وهو عند مسلم من طريق يونس برقم ٦٠.\nفوائد الاستخراج:\n١) ذكر اسم والد عرفجة ﵁.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين المعقوفين كذا في المطبوع والنسخة الأزهرية (٤/ ق ١٣٤/ أ)، وقال ابن حجر في إتحاف المهرة (١١/ ١٥٥) (١٣٨٣١): ضَبَّبَ في الأصل بين أبي يعفور وبين عرفجة، فأشار إلى أن بينهما سقطا، وهو الظاهر، فقد جزم جماعة بأن زيادا انفرد بالرواية عن عرفجة. ا. هـ قلت: يظهر أن نسخة الحافظ غير النسخة التي معنا؛ فليس في نسخة الأزهرية تضبيب، وما ذكره ابن حجر من جزم جماعة بأن زياد بن علاقة تفرد لم أجده، وقد أخرج مسلم هذا الحديث من طريق أبي يعفور عن عرفجة، به، وكذا أخرجه ابن قانع في معجم الصحابة (٢/ ٢٨١) وأبو الحسن النعالي في جزء منتقى من حديثه بالظاهرية ضمن مجموع (٣٨٠٤) (ق ٤٨/ ب) هذا الحديث من طريق أبي يعفور عن عرفجة، وأشار إلى هذه المتابعة الحاكم في المستدرك (٢/ ١٦٩) ط. العلمية، وأبو نعيم في معرفة الصحابة (٤/ ٢٢٢٩). وذكر أبو حاتم والدارقطني وابن منجويه وأبو نعيم رواية أبي يعفور عن عرفجة [الجرح والتعديل: (٧/ ١٧، ١٨)، المؤتلف والمختلف: (٣/ ١٢٨٥)، رجال صحيح مسلم: (٢/ ١٢٤)، معرفة الصحابة: (٤/ ٢٢٢٨)].","vol":"15","page":200},{"text":"٧٥٨٣ - حدثنا أيوب بن إسحاق بن سافري، قال: حدثنا عمر بن حفص بن غياث (^١)، قال: حدثنا أبي (^٢)، عن أبي خالد الدالاني (^٣)، قال:\n⦗٢٠١⦘ حدثني زياد بن علاقة (^٤)، عن عرفجة الأشجعي، قال: سمعت النبي ﷺ يقول: \"تكون هناتٌ وهناتٌ يطوِّل بها صوته، فمن رأيته يريد أن يفرّق أمتي وهم جميع، فاقتلوه، كائنا من كان\" (^٥).\n_________\n(^١) النخعي الكوفي.\n(^٢) هو: حفص بن غياث بن طلق النخعي، أبو عمر الكوفي القاضي.\n(^٣) هو يزيد بن عبد الرحمن الأسدي الكوفي، وثقه أبو حاتم، وقال ابن معين، والنسائي: ليس به بأس، وتكلم فيه آخرون وجرحوه -كابن حبان- بأنه كثير الخطأ، فاحش الوهم … إلى غير ذلك، وخلص ابن حجر إلى أنه صدوق يخطئ كثيرا.\nانظر الجرح والتعديل \"٩ /ت: ١١٦٧\"، المجروحين: ١٠٥١٣، تهذيب الكمال: =\n⦗٢٠١⦘ = ٣٣/ ٢٧٣، التقريب \"ت: ٨١٣٢ \".\n(^٤) زياد بن علاقة؛ موضع الالتقاء مع مسلم.\n(^٥) تقدم تخريجه، انظر \"حديث ٧٥٧٦\".\nفوائد الاستخراج:\n١) ذكر نسب عرفجة ﵁، راوي الحديث عن النبي ﷺ.","vol":"15","page":200},{"text":"٧٥٨٤ - حدثنا ابن الجُنيد، قال: حدثنا صَدَقة المروزي (^١)، قال: حدثنا أبو حمزة السكري، عن ليث (^٢)، قال: حدثنا زياد (^٣)؛ رجل قد أدرك ابن مسعود، قال حدثنا عرفجة، وهو رجل من أصحاب النبي ﷺ من بني ثعلبة، قال: سمعت رسول الله ﷺ يقول: \"إنها ستكون هناتٌ وهناتٌ وهناتٌ … \"، وذكر مثل حديث أبي أسامة (^٤).\n_________\n(^١) ابن الفضل، أبو الفضل المروزي، توفي: ٢٢٣ هـ أو ٢٢٦ هـ، وثقه جمع من الأئمة، منهم: النسائي، والدولابي، وابن حجر وغيرهم.\nانظر الكنى والأسماء للدولابي: ٢/ ٨٠، تهذيب التهذيب: ٤/ ٤١٧، التقريب \"ت: ٢٩٣٤\".\n(^٢) هو ابن أبي سليم بن زُنيم القرشي مولاهم أبو بكر الكوفي.\n(^٣) زياد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\".\nفوائد الاستخراج:\n١) الإفادة بأن زياد بن علاقة أدرك ابن مسعود ﵁. =\n⦗٢٠٢⦘ = ٢) ذكر نسب الصحابي \"عرفجة\" ﵁.","vol":"15","page":201},{"text":"٧٥٨٥ - حدثنا مسرور بن نوح، قال: حدثنا عبد الحميد بن أبي طالب (^١)، قال: حدثنا حماد (^٢)، عن ليث بن أبي سليم، عن زياد، عن عرفجة، عن النبي ﷺ مثله (^٣).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) حماد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، إلا أن مسلما ساقه من طريق حماد بن زيد، حدثنا عبد الله بن المختار، ورجل سماه، عن زياد بن علاقة به.\nوهذا الرجل المبهم، جزم الحافظ ابن حجر بأنه ليث بن أبي سليم، قال في النكت الظراف: ٧/ ٢٩٢ بعد أن ساق طرفا من إسناد مسلم قال: \"الرجل هو ليث بن أبي سليم.\nأخرجه الطبراني: ١٧/ ١٤٣، \"حديث ٣٥٨\"، عن علي بن عبد العزيز، عن أبي النعمان بالسند الذي أخرجه به مسلم، وأخرجه أبو نعيم في المستخرج عن الطبراني\" انتهى كلام الحافظ، ورواية المصنف تؤكد هذا أيضا.\nفوائد الاستخراج:\n١) تعيين الرجل المبهم في إسناد مسلم، وأنه ليث بن أبي سليم.","vol":"15","page":202},{"text":"٧٥٨٦ - حدثنا أبو أمية، قال: حدثنا قبيصة (^١)، قال: حدثنا إسرائيل (^٢)، عن زياد بن علاقة، عن عرفجة، عن النبي ﷺ، مثله \"فاقتلوه\" (^٣).\n_________\n(^١) ابن عقبة بن محمد السُّوائي.\n(^٢) إسرائيل؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"٧٥٧٦\".","vol":"15","page":203},{"text":"٧٥٨٧ - ز حدثنا أبو بشر مسرور، قال: حدثنا إبراهيم بن المنذر الحِزامي، قال: حدثنا أبو عقبة (^١)، قال: حدثني أبو شيبة (^٢)، عن زياد بن علاقة، عن أسامة بن شريك، قال: قدمت وافدًا مع وفد بكر بن وائل على رسول الله ﷺ فسمعته يقول: \"من خرج على أمتي وهم مجتمعون يريد أن يفرق بينهم، فاقتلوه، كائنا من كان\" (^٣).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) هو إبراهيم بن عثمان العبسي مولاهم الكوفي، قاضي واسط، توفي: ١٦٩ هـ، عامة النقاد على ضعفه، بل وذكر جماعة أنه متروك الحديث، منهم: أبو حاتم، والنسائي، وابن حجر وغيرهم.\nانظر الضعفاء والمتروكين للنسائي: \"ت: ١١\"، الجرح والتعديل \"٢ / ت: ٣٤٧\"، التقريب \"ت: ٢١٧\".\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\"، لكن مسلما ﵀ لم يخرجه من طريق زياد بن علاقة عن أسامة بن شريك، وإنما أخرجه من طرق عن زياد بن علاقة عن عرفجة، ورواية أسامة بن شريك أخرجها النسائي في سننه، في كتاب تحريم الدم، =\n⦗٢٠٤⦘ = قتل من فارق الجماعة: ٧/ ١٠٨ حديث \"٤٠٣٥\" من طريق زيد بن عطاء بن السائب، عن زياد بن علاقة، عن أسامة بن شريك، عن النبي ﷺ به.\nقال الحافظ ابن حجر في إتحاف المهرة: ١/ ٣٢٨، \"المحفوظ في هذا المتن أنه قال: عن زياد بن علاقة عن عرفجة\".\nوهذا الذي ذكره الحافظ متجه، فقد أخرج هذا الحديث مسلم وغيره من طريق جماعة من الثقات كلهم، عن زياد بن علاقة، عن عرفجة، وخالفهم في ذلك أبو شيبة فرواه عن زياد بن علاقة عن أسامة بن شريك، وأبو شيبة هذا متروك الحديث، نعم تابعه زيد بن عطاء بن السائب في رواية النسائي، لكن زيدا هذا لم يوثقه غير ابن حبان، وقال أبو حاتم فيه: شيخ ليس بالمعروف \"تهذيب التهذيب: ٣/ ٤١٨\".\nولهما متابع ثالث هو شريك بن عبد الله القاضي، أخرج روايته أبو عوانة في الحديث التالي، وشريك صدوق يخطئ كثيرًا كما سيأتي في ترجمته عن ابن حجر في الحديث التالي، على أنه قد تردد في روايته فقال: أسامة بن شريك أو عرفجة، فلم يبق بهذا إلا رواية زيد بن عطاء وهو مجهول.\nوالنسائي ﵀ حين أخرج هذا الحديث أشار إلى هذا الاختلاف على زياد بن علاقة، وهذا من عادته ﵀ أنه لا يكاد يذكر حديثا فيه علة إلا ويذكرها تصريحا أو إشارة.","vol":"15","page":203},{"text":"٧٥٨٨ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا شريك بن عبد الله (^٢)، عن زياد بن علاقة (^٣)، عن\n⦗٢٠٥⦘ أسامة بن شريك، أو عرفجة، قال: قال رسول الله ﷺ: \"إنها ستكون هَنَاتٌ وهناتٌ وهناتٌ، فمن جابهم يفرّق جماعتكم فاضربوا عنقه، كائنا ما كان\" (^٤). إلى هنا لم يخرجاه.\n_________\n(^١) البزاز، أبو محمد البغدادي، نزيل سامراء.\n(^٢) النخعي، أبو عبد الله الكوفي القاضي.\n(^٣) زياد بن علاقة، موضع الالتقاء مع مسلم. لم يخرجه مسلم من رواية زياد عن =\n⦗٢٠٥⦘ = أسامة بن شريك كما أوضحته في الحديث السابق رقم \"٧٥٨٧\".\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٧٦\".","vol":"15","page":204},{"text":"٧٥٨٩ - حدثنا أبو أمية، وعمار بن رجاء، وعبد السلام بن أبي فروة النصيبي (^١)، قالوا: حدثنا عبيد الله بن موسى (^٢)، عن الأعمش (^٣)، عن زيد بن وهْب، عن عبد الرحمن بن عبد رب الكعبة، عن عبد الله بن عمرو، قال: \"كنا مع النبي ﷺ في سفر، فنزلنا منزلا، فمنّا من ينتضل (^٤)، ومنّا من يصلح خِباءَه، ومنا من هو في جَشَرِه (^٥)، إذ نادى منادي النبي ﷺ: الصلاة جامعة، قال: فانتهيت إلى النبي ﷺ، وهو يقول: إنه لم يكن نبي قبلي إلا كان لله عليه حق أن يدل أمته على الذي هو خير لهم، وينذرهم الذي هو شر\n⦗٢٠٦⦘ لهم، وإنَّ هذه الأمة جُعلت عافيتها في أولها، وسيصيب في آخرها بلاء، وأمور تنكرونها، وفتن ترقق بعضها بعضا، تجيء الفتنة، فيقول المؤمن: هذه مُهلكتي، ثم تنكشف، وتجيء الفتنة، فيقول المؤمن: هذه هذه، فتنكشف، فمن أحب أن يزحزح عن النار ويدخل الجنة فلتدركه منيته، وهو يؤمن بالله واليوم الآخر، وليأت إلى الناس ما يحب أن يؤتى إليه، ومن بايع إماما، فأعطى صفقة يمينه، وثمرة قلبه، فليطعه ما استطاع، فإن جاء آخر ينازعه فاضربوا عنق الآخر. قال عبد الرحمن: فقلت: أنت سمعت هذا من رسول الله ﷺ؟ قال: سمعته أذناي ووعاه قلبي، قال: فقلت: هذا ابن عمك معاوية (^٦)، يأمرنا أن نأكل أموال الناس بالباطل وأن نقتل أنفسنا، وقد قال الله ﷿: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا (٢٩)﴾ (^٧). قال: فضرب بيده على جبهته، ثم قال: أطعه فيما أطاع الله، واعصه فيما عصى الله\" (^٨).\n_________\n(^١) هو عبد السلام بن عبيد بن أبي فروة النصيبي.\n(^٢) ابن أبي المختار باذام العبسي مولاهم، أبو محمد الكوفي.\n(^٣) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٤) النضال: المرامات، وانتضل القوم وتناضلوا، إذا رموا للسبق.\nانظر تفسير غريب ما في الصحيحين للحميدي ص ٤٣٢.\n(^٥) بفتح الجيم والشين، وهي الدواب التي ترعى وتبيت مكانها، أفاده النووي في شرح مسلم: ١٢/ ٤٣٦، انظر النهاية في غريب الحديث: ١/ ٢٧٣.\n(^٦) يعني ابن أبي سفيان ﵁.\n(^٧) سورة النساء آية (٢٩).\n(^٨) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب الوفاء ببيعة الأول فالأول: ٣/ ١٤٧٢ - ١٤٧٣\"حديث ٤٦\".","vol":"15","page":205},{"text":"٧٥٩٠ - حدثنا أبو أمية، قال: حدثنا معاوية بن عمرو (^١)، عن أبي إسحاق (^٢)، عن\n⦗٢٠٧⦘ الأعمش (^٣)، بإسناده نحوه (^٤).\n_________\n(^١) ابن المهلب الأزدي، أبو عمرو البغدادي، ويعرف بابن الكرماني.\n(^٢) هو إبراهيم بن محمد بن الحارث الفزاري الكوفي الحافظ.\n(^٣) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٨٩\".","vol":"15","page":206},{"text":"٧٥٩١ - حدثنا أبو فروة الرُّهاوي، قال: حدثنا أبو الجواب (^١)، قال: حدثنا يونس بن أبي إسحاق الهمداني (^٢)، قال: حدثني عبد الله بن أبي السَّفر، عن عامر الشعبي، عن عبد الرحمن بن عبد رب الكعبة، قال: رأيت جماعة عند الكعبة، فأقبلت فإذا شيخ يحدثهم، وإذا هو عبد الله بن عمرو بن العاص، قال: \"خرجنا مع رسول الله ﷺ في سفر، فنزل الناس ونزلنا، فمنا من يبني خباءه، ومنا من ينْتضِل، ومنا من هو في جَشَره، إذ نادى منادي رسول الله ﷺ: الصلاة جامعة، فانتهيت إلى النبي ﷺ وهو يقول: إنه لم يكن نبي قبلي إلا حق على الله أن يبصر أمته ما يعلم أنه خير لهم، ويحذرهم -أو: ينذرهم- ما يرى أنه شر لهم، ألا وإن أمتكم جعلت عافيتها في أولها، ألا وتكون (^٣) فتن وأمور يرقق بعضها بعضا، فتجيء الفتنة فيقول المؤمن: هذه مُهْلكتي، ثم تنكشف، وتجيء الأخرى فيقول المؤمن: هذه مهلكتي، فمن سره أن يزحزح من\n⦗٢٠٨⦘ النار، ويدخل الجنة، فلتدركه منيته وهو يؤمن بالله واليوم الآخر، وليأت إلى الناس ما يحب أن يؤتى إليه، ومن أعطى إماما صفقة يمينه، وثمرة قلبه، فليطعه ما استطاع، فإن خالف عليه رجل فاجلدوا رأسه. قال: ففرجت بين رَجُلَين فقلت: أنت سمعت هذا من رسول الله ﷺ؟ قال: نعم، سمعته أذناي ووعاه قلبي، قال: فقلت: كيف يأمرنا هذا ابن عمك معاوية، فذكر مثله، فوضع يده على جبهته ثم قال: اذهبوا فأطيعوه ما أطاع الله، واعصوه إذا عصى الله ﷿\" (^٤).\n_________\n(^١) هو أحوص بن جواب الضبي الكوفي.\n(^٢) يونس الهمداني؛ موضع الالتقاء مع مسلم.\n(^٣) كتبت هذه الكلمة في الأصل غير منقوطة، وقد وضع فوقها علامة التضبيب، كتب في الهامش: \"ستكون\".\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٨٩\"، وهو عند مسلم من طريق يونس برقم ٤٧، لم يسق مسلم لفظه من هذا الطريق، وإنما اقتصر على ذكر الإسناد وطرف من الحديث، ثم أحال على رواية الأعمش بقوله: فذكر نحو حديث الأعمش.\nفوائد الاستخراج:\n١) ذكر نسب \"عامر\" وأنه الشعبي، وقد وقع في إسناد مسلم مهملا باسمه المجرد فقط.\n٢) ذكر لفظ الحديث من رواية يونس الهمداني، عن عبد الله بن أبي السفر به، ومسلم أحال به على رواية الأعمش.","vol":"15","page":207},{"text":"<span data-type='title' id=toc-1073>بيان وجوب الصبر على الأَثَرة، وحبس الإمام، وترك التعرض له، وحظر حبس ما يجب له، وأن حبس ما يجب عليه ظلم.</span>","vol":"15","page":209},{"text":"٧٥٩٢ - حدثنا يوسف بن مُسلَّم، قال: حدثنا حجاج (^١)، قال: حدثني شعبة (^٢)، عن قتادة، عن أنس بن ممالك، عن أسيد بن خضير، \"أنَّ رجلا من الأنصار أتى رسول الله ﷺ فقال: يا رسول الله، ألا تستعملني كما استعملت فلانا؟ قال: إنكم ستلقون بعدي أثرة، فاصبروا حتى تلقوني على الحوض\" (^٣).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، ولفظه عنده: \"أنَّ رجلا من الأنصار خلا برسول الله ﷺ فقال: ألا تستعملني … \" وذكر الحديث، كتاب الإمارة، باب الأمر بالصبر عند ظلم الولاة واستئثارهم: ٣/ ١٤٧٤ \"حديث ٤٨\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الفتن، باب ما جاء في قول الله تعالى ﴿وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾: ٤/ ٣١٣ \"حديث ٧٠٥٧\".","vol":"15","page":209},{"text":"٧٥٩٣ - حدثنا يعقوب بن سفيان الفارسي، وأبو أمية، قالا: حدثنا محمد بن عرعرة (^١)، قال: حدثنا شعبة (^٢)، بإسناده نحوه (^٣).\n_________\n(^١) ابن البِرِنْد القرشي السامي، أبو عبد الله البصري، توفي: ٢١٣ هـ، وثقه جمع من النقاد منهم: أبو حاتم، وابن حبان، والحاكم، وابن قانع، وقال النسائي: ليس به بأس.\nانظر الجرح والتعديل \"٨/ ت: ٢٣٠\"، الثقات لابن حبان: ٩/ ٦٩، تهذيب التهذيب: ٩/ ٣٤٣.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٢\".","vol":"15","page":209},{"text":"٧٥٩٤ - حدثنا عباس الدوري، قال: حدثنا شَبَابة بن سوار (^١)، قال: حدثنا شعبة، عن سماك، عن علقمة بن وائل، عن أبيه، قال: \"يسأل يزيد بن سلمة الأشجعي (^٢) رسول الله ﷺ فقال: أرأيت إن قامت علينا أمراء يسألونا حقهم، ويمنعونا حقنا، فأعرض عنه النبي ﷺ، ثم سأله، فأعرض عنه، ثم سأل، فجذبه الأشعث بن قيس (^٣)، فقال رسول الله ﷺ: اسمعوا فإنما عليهم ما حُمِّلوا وعليكم ما حُمِّلتم\" (^٤). رواه غُنْدر عن شعبة بمثله (^٥).\n_________\n(^١) شبابة؛ موضع الالتقاء مع مسلم.\n(^٢) كذا وقع في رواية المصنف، وعند مسلم: سلمة بن يزيد الأشجعي، وكلا الاسمين وارد، فقد قال ابن عبد البر في ترجمته: \"اختلف أصحاب الشعبي وأصحاب سماك في اسمه، فقال بعضهم: سلمة بن يزيد، وبعضهم قال: يزيد بن سلمة\" ا. هـ، لكن قال المزي وابن حجر: الأول أصح، يعني سلمة بن يزيد كما هو عند مسلم.\nانظر الاستيعاب \"٢/ت: ١٠٣٨\"، تهذيب الكمال: ١١/ ٣٢٩، تهذيب التهذيب: ٤/ ١٦١.\n(^٣) الكندي، صحابي مشهور. انظر الإصابة \"١ /ت: ٢٠٥\".\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، إلا أنه أورد جزءا منه من طريق شبابة، عن شعبة، وأورده كاملا من طريق محمد بن جعفر عن شعبة به، كتاب الإمارة، باب في طاعة الأمراء وإن منعوا الحقوق: ٣/ ١٤٧٥ \"حديث ٥٠\".\nفوائد الاستخراج:\n١) ذكر اسم والد شبابة، الراوي عن شعبة.\n٢) ذكر لفظ الحديث من طريق شبابة عن شعبة كاملا.\n(^٥) هذه الرواية التي علقها المصنف ﵀، هي التي أخرج مسلم الحديث من طريقها كاملا برقم (٤٩)، وغُنْدر لقب لمحمد بن جعفر.","vol":"15","page":210},{"text":"<span data-type='title' id=toc-1074>بيان عقاب من ترك الطاعة، ونكث البيعة.</span>","vol":"15","page":211},{"text":"٧٥٩٥ - حدثنا عيسى بن موسى (^١) بسامرا، قال: حدثنا محمد بن سابق (^٢)، ح.\nوحدثنا أبو أمية، قال: حدثنا أحمد بن يونس (^٣)، قالا: حدثنا عاصم بن محمد (^٤)، عن زيد بن محمد، عن نافع، عن ابن عمر، قال: سمعت رسول الله ﷺ يقول: \"من خلع يدا من طاعة لقي الله لا حجة له (^٥)، ومن مات ليس في رقبته بيعة مات موتة جاهلية\" (^٦).\n_________\n(^١) ابن حرب الصفار، أبو يحيى البصري، توفي: ٢٦٧ هـ، وثقه جمع من الأئمة، منهم ابن حبان، والخطيب، والذهبي، وقال أبو عوانة: كان سيد أهل البصرة.\nانظر الثقات لابن حبان: ٨/ ٤٩٥، تاريخ بغداد: ١١/ ١٦٥، تاريخ الإسلام حوادث سنة \"٢٦١ - ٢٨٠ هـ ص ١٤٨\".\n(^٢) التميمي مولاهم، أبو جعفر، ويقال أبو سعيد البزاز الكوفي.\n(^٣) هو أحمد بن عبد الله بن يونس الكوفي، نسب لجده.\n(^٤) عاصم بن محمد، موضع الالتقاء مع مسلم.\n(^٥) قال النووي في شرح مسلم: ١٢/ ٤٤٣: \"أي لا حجة له في فعله، ولا عذر له ينفعه\".\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه إلا أنه ذكر فيه قصة سيذكرها المصنف بعد قليل برقم \"٧٥٩٧\"، كتاب الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن، وفي كل حال …: ٣/ ١٤٧٨ \"حديث ٥٨\".\nفوائد الاستخراج:\n١) تعيين اسم والد \"عاصم\" راوي الحديث عن زيد بن محمد، وقع في رواية مسلم =\n⦗٢١٢⦘ = باسمه المجرد، وإن كان مسلم قيده من عنده بقوله: وهو ابن محمد بن زيد.","vol":"15","page":211},{"text":"٧٥٩٦ - حدثنا أبو عبد الله محمد بن الحارث المخزومي، قال: حدثنا ابن أبي أويس (^١)، قال: حدثني أبي، عن عاصم بن محمد (^٢)، عن أخيه زيد، قال: حدثني نافع، قال: أتى ابن مطيع (^٣) ابن عمر، فقال: سمعت النبي ﷺ يقول، مثله: \"ميتة جاهلية\" (^٤).\n_________\n(^١) هو: إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي.\n(^٢) عاصم بن محمد؛ موضع الالتقاء مع مسلم.\n(^٣) هو عبد الله بن مطيع بن الأسود العدوي القرشي المدني، معدود في الصحابة، وكان ممن خرج على يزيد بن معاوية يوم الحرة، وهو يومئذ أمير لقريش، كما كان عبد الله بن حنظلة أمير الأنصار، ولما انهزم أهل الحرة وقتل عبد الله بن حنظلة فرّ عبد الله بن مطيع إلى مكة، ووازر ابن الزبير على أمره، وقتل معه لما حصرهم الحجاج، وذلك في أول سنة أربع وسبعين.\nانظر الاستيعاب لابن عبد البر \"٣ / ت: ١٦٧٩\"، الإصابة \"٥ /ت: ٦٢٠٧ \".\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٥\".\nفوائد الاستخراج:\n١) الإفادة بأن عاصم بن محمد راوي الحديث عن زيد بن محمد هو أخ له.","vol":"15","page":212},{"text":"٧٥٩٧ - حدثنا عمار بن رجاء، قال: حدثنا أبو عامر العقدي، قال: حدثنا هشام بن سعد (^١)، عن زيد بن أسلم، عن أبيه، قال: دخلت مع ابن عمر على ابن مطيع، قال: مرحبا بأبي عبد الرحمن، ضعوا له وسادة،\n⦗٢١٣⦘ فقال ابن عمر: إنما جئتك لأحدتك حديثا سمعته من رسول الله ﷺ، سمعت رسول الله ﷺ يقول: \"من نزع يدا من طاعة فإنه يأتي يوم القيامة ولا حجة له، ومن مات وهو مفارق للجماعة فإنه يموت ميتة جاهلية\" (^٢).\n_________\n(^١) هشام بن سعد، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥١٥\"، ولم يسق مسلم لفظه من رواية هشام بن سعد عن زيد بن أسلم، عن أبيه، عن ابن عمر، واكتفى بالإحالة على رواية نافع، عن ابن عمر بقوله: بمعنى حديث نافع عن ابن عمر.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية هشام بن سعد، عن زيد بن أسلم به، ومسلم أحال به على رواية نافع، عن ابن عمر.","vol":"15","page":212},{"text":"٧٥٩٨ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر (^١)، قال: حدثنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، عن ابن عمر، قال: سمعت النبي ﷺ يقول مثله (^٢).\nيحكى عن علي بن المديني أنه قال: لم يروه هكذا إلا بشر بن عمر (^٣).\n_________\n(^١) بشر بن عمر، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥١٥\".\n(^٣) ابن الحكم الزهراني وهو ثقة عند جماهير العلماء. انظر ترجمته.","vol":"15","page":213},{"text":"٧٥٩٩ - حدثنا أبو داود الحراني -في الفوائد- قال: حدثنا أبو حذيفة (^١)، قال: حدثنا عكرمة بن عمار، عن إسحاق بن عبد الله بن\n⦗٢١٤⦘ أبي طلحة (^٢)، عن زيد بن أسلم (^٣)، عن أبيه، عن ابن عمر، أنّه قال لابن مطيع: إني سمعت رسول الله ﷺ يقول: \"من نزع يدا من طاعة فلا حجة له يوم القيامة، ومن مات مفارقا للجماعة، فميتة جاهلية\" (^٤).\n_________\n(^١) هو: موسى بن مسعود النهدي البصري.\n(^٢) وربما ينسب إلى جده، المدني، أبو يحيى.\n(^٣) زيد بن أسلم؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٥\".","vol":"15","page":213},{"text":"<span data-type='title' id=toc-1075>ذكر حظر قتال الوالي الفاجر بفجوره وتعديه إذا صلى، والدليل على إباحته إذا ترد الصلاة.</span>","vol":"15","page":215},{"text":"٧٦٠٠ - حدثنا أبو داود الحراني وعمار بن رجاء، قالا: حدثنا يزيد بن هارون، قال: حدثنا هشام بن حسان (^١)، ح.\nوحدثنا محمد بن عامر الرملي، قال: حدثنا عبد الله بن بكر السَّهمي، قال: حدثنا هشام بن حسان (^٢)، عن الحسن، عن ضبّة بن محصن، عن أم سلمة، عن النبي ﷺ أنه قال: \"ستكون عليكم أئمة تعرفون منهم وتنكرون، فمن أنكر فقد برئ، ومن كره فقد سلم، ولكن من رضي وتابع، فقيل له: يا رسول الله، أفلا نقاتلهم؟ قال: لا ما صلوا\" (^٣) (^٤).\n_________\n(^١) هشام بن حسان؛ موضع الالتقاء مع مسلم.\n(^٢) هشام بن حسان؛ موضع الالتقاء مع مسلم.\n(^٣) قال ابن القيم ﵀ في إعلام الموقعين: ٣/ ٤، \"إذا كان إنكار المنكر يستلزم ما هو أنكر منه وأبغض إلى الله ورسوله، فإنه لا يسوغ إنكاره، وإن كان الله يبغضه ويمقت أهله، وهذا كالإنكار على الملوك والولاة بالخروج عليهم، فإنه أساس كل شر وفتنة إلى آخر الدهر، وقد استأذن الصحابة رسول الله ﷺ في قتال الأمراء الذين يؤخرون الصلاة عن وقتها، وقالوا: أفلا نقاتلهم؟ فقال: \"لا، ما أقاموا الصلاة\" … ومن تأمل ما جرى على الإسلام في الفتن الكبار والصغار، رآها من إضاعة هذا الأصل، وعدم الصبر على منكر، فطلب إزالته، فتولد منه ما هو أكبر منه … \".\n(^٤) الحديث أخرجه مسلم في صحيحه، إلا أنه ذكر طرفا من الحديث من رواية هشام بن =\n⦗٢١٦⦘ = حسان، عن الحسن، وأورده كاملا من رواية قتادة عن الحسن به وأحال عليها، كتاب الإمارة، باب وجوب الإنكار على الأمراء فيما يخالف الشرع، وترك قتالهم ما صلوا ونحو ذلك، \" ٣/ ٤٨١\" \"حديث ٦٤\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"هشام\" راوي الحديث عن الحسن، وقد أورده مسلم باسمه المجرد.\n٢) ذكر لفظ الحديث من رواية هشام بن حسان، عن الحسن به، ومسلم ذكر طرفا من الحديث، وأحال على رواية قتادة عن الحسن.","vol":"15","page":215},{"text":"٧٦٠١ - حدثنا سعدان بن يزيد البزاز، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا هشام بن حسان (^١)، بإسناده مثله، قال: \"أما ما صلوا فلا\" (^٢).\n_________\n(^١) هشام بن حسان، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\".","vol":"15","page":216},{"text":"٧٦٠٢ - حدثنا أبو المثنى (^١)، قال: حدثنا عبد الله بن معمر (^٢)، قال: حدثنا معاذ بن هشام (^٣)، عن أبيه، بإسناده إلى قوله: \"قالوا: يا رسول الله، ما ترى في قتالهم؟ قال: لا، ما صلوا\" (^٤).\n_________\n(^١) هو معاذ بن معاذ العنبري.\n(^٢) البصري.\n(^٣) معاذ بن هشام؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠ \"، وهو من طريق معاذ عند مسلم برقم ٦٣. =\n⦗٢١٧⦘ = فوائد الاستخراج:\n١) ذكر اسم والد \"معاذ\" راوي الحديث عن أبيه عن قتادة، وقد وقع في رواية مسلم باسمه المجرد، وإن كان مسلم قيده من عنده بقوله: \"وهو ابن هشام الدستوائي\".","vol":"15","page":216},{"text":"٧٦٠٣ - حدثنا أبو قلابة، قال: حدثنا عبد الصمد (^١)، قال: حدثنا هشام -يعني الدستوائي (^٢) - عن قتادة، حدثنا الحسن، عن ضبّة بن مِحصن، عن أم سلمة، عن النبي ﷺ قال: \"ستكون بعدي أمراء تعرفون وتنكرون، فمن أنكر فقد برئ، ومن كره فقد سلم، ولكن من رضي وتابع \" (^٣).\n_________\n(^١) ابن عبد الوارث بن سعيد العنبري مولاهم، أبو سهل البصري.\n(^٢) هشام الدستوائي، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\".","vol":"15","page":217},{"text":"٧٦٠٤ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا عمرو بن عاصم (^١)، قال: حدثنا همام (^٢)، عن قتادة، عن الحسن، عن ضبّة بن محصن، عن أم سلمة، عن النبي ﷺ قال: \"ستكون أمراء، فتعرفون\n⦗٢١٨⦘ وتنكرون، فمن أنكر فقد برئ، ومن كره فقد سلم، ولكن من رضي وتابع، قالوا: يا رسول الله أفلا نقتل فجرتهم؟ قال: لا، ما صلوا\" (^٣).\nعمار لم يقل: \"من رضي وتابع\".\n_________\n(^١) ابن عبيد الله الكلابي القيسي، أبو عثمان البصري، توفي: ٢١٣ هـ، وثقه ابن سعد، وعن ابن معين: صالح؛ وقال النسائي: ليس به بأس. وتكلم فيه بندار، لكن تعقبه الذهبي، وخلص ابن حجر إلى أنه: صدوق في حفظه شيء.\nانظر طبقات ابن سعد \"٧/ت: ٣٣٨٧\"، الجرح والتعديل \"٦ /ت: ١٣٨١ \"، الميزان \"٣ /ت: ٦٣٩١\"، التقريب \"ت: ٥٠٩٠ \".\n(^٢) همام؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\"، وهو من طريق همام عند مسلم برقم ٦٢.","vol":"15","page":217},{"text":"٧٦٠٥ - حدثنا أبو يوسف الفارسي (^١)، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام (^٢)، عن قتادة: بإسناده مثله: \"ولكن من رضي وتابع، قالوا: يا رسول الله، أفلا نقاتلهم؟ قال: لا ما صلوا\" (^٣).\n_________\n(^١) هو يعقوب بن سفيان الفسوي الفارسي الحافظ.\n(^٢) همام؛ موضع الالتقاء مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\"، وهو من طريق همام عند مسلم برقم ٦٢.","vol":"15","page":218},{"text":"٧٦٠٦ - حدثنا حماد بن إسحاق بن إسماعيل بن حماد بن زيد (^١)، وإسماعيل بن إسحاق، وأبو داود الحراني، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^٢)، عن المعلى بن زياد، عن الحسن، عن ضبّة بن محصن، عن أم سلمة، قالت: قال رسول الله ﷺ: \"سيكون عليكم أئمة\n⦗٢١٩⦘ تعرفون وتنكرون، فمن أنكر فقد برئ، ومن كره فقد سلم، ولكن من رضي وتابع فأبعده الله، قيل: يا رسول الله، أفلا نقتلهم؟ قال: لا ما صلوا\" (^٣).\n_________\n(^١) أبو إسماعيل الأزدي البغدادي المالكي، أخو إسماعيل القاضي، توفي: ٢٦٧ هـ، وثقه الخطيب، وابن الجوزي، ووصفه الذهبي بالحافظ العلامة.\nانظر تاريخ بغداد: ٨/ ١٥٩، المنتظم: ١٢/ ٢١٣، السير: ١٣/ ١٦.\n(^٢) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\"، إلا أن مسلما لم يسق لفظه كاملا من رواية حماد بن زيد عن المعلى به، واكتفى بذكر الإسناد ثم قال: \"بنحو ذلك غير أنه قال: \"فمن أنكر فقد برئ، ومن كره فقد سلم\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث كاملا من رواية حماد بن زيد، عن المعلى بن زياد، عن الحسن به.","vol":"15","page":218},{"text":"٧٦٠٧ - حدثنا أبو داود السجزي (^١)، قال: حدثنا مسدد (^٢)، وسليمان بن داود المَعْنِي (^٣)، قالا: حدثنا حماد بن زيد، عن المعلى بن زياد، وهشام بن حسان، عن الحسن، عن ضبّة بن محصن، عن أم سلمة، قالت: قال رسول الله ﷺ: \"ستكون عليكم أئمة تعرفون وتنكرون، فمن أنكر -قال سليمان: قال هشام: بقلبه- فقد برئ، ومن كره فقد سلم، لكن من رضي وتابع، فقيل: يا رسول الله، أفلا نقاتلهم؟ قال: لا، ما صلوا\" (^٤).\n_________\n(^١) سليمان بن الأشعث السجستاني، صاحب السنن.\n(^٢) ابن مسرهد الأسدي.\n(^٣) سليمان بن داود؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٠\"، إلا أن مسلما لم يسق لفظه كاملا من =\n⦗٢٢٠⦘ = هذا الطريق، كما أوضحته في تخريج الحديث السابق برقم \"٧٦٠٦\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث كاملا من رواية حماد بن زيد، عن المعلى بن زياد، عن الحسن به.\n٢) تقييد الإنكار على الولاة الواقع في رواية مسلم بأنه بالقلب، وقد أشار مسلم إلى هذا، فقال في تفسير الحديث بعد أن أورده: \"أي من كره بقلبه، وأنكر بقلبه\" ورواية المصنف هنا تؤيد هذا التفسير.","vol":"15","page":219},{"text":"<span data-type='title' id=toc-1076>بيان الخبر الموجب الاعتصام بالإمام والجماعة في الفتنة</span>","vol":"15","page":220},{"text":"٧٦٠٨ - حدثنا علي بن سهل الرملي (^١)، قال: حدثنا الوليد بن مسلم (^٢)، عن ابن جابر، قال: حدثني بُسر بن عبيد الله الحضرمي، قال: حدثنا أبو إدريس الخولاني، أنه سمع حذيفة بن اليمان، يقول: \"كان الناس يسألون رسول الله ﷺ عن الخير، وكنت أسأله عن الشر، مخافة أن يدركني، فقلت: يا رسول الله، إنا كنا في جاهلية وشر، فجاءنا الله بهذا الخير، وجاء بك، فهل بعد هذا الخير من شر؟ قال: نعم، قلت: فهل بعد ذلك الشر من خير؟ قال: نعم، وفيه دخن (^٣)، قلت: وما دخنه يا\n⦗٢٢١⦘ رسول الله؟ قال: أقوام يهدون بغير هدينا، ويستنون بغير سنتنا، تعرف منهم وتنكر، قلت: هل بعد ذلك الخير من شر؟ قال: نعم دعاة على أبواب جهنم، من أجابهم إليها قذفوه فيها، قلت: يا رسول الله صفهم لنا، قال: نعم، قوم من جلدتنا، ويتكلمون بألسنتنا، فقلت: يا رسول الله، فما ترى إن أدركني ذلك؟ فقال: تلزم جماعة المسلمين وإمامهم، فقلت: إن لم يكن لهم جماعة ولا إمام؟ قال: فاعتزل تلك الفرق كلها، ولو أن تعَضَّ بأصل شجرة، حتى يدركك الموت وأنت كذلك\" (^٤).\n_________\n(^١) هو ابن سهل بن قادم، الحرشي، أبو الحسن.\n(^٢) الوليد بن مسلم، موضع الالتقاء، وقد صرح بالتحديث في رواية مسلم.\n(^٣) الدَّخن: مصدر دَخَنت النار إذا ألقى عليها حطب رطب، فكثر دخانها وفسدت، ضربه مثلا لما بينهم من الفساد الباطن تحت الصلاح الظاهر. أفاده الزنحشري في =\n⦗٢٢١⦘ = الفائق في غريب الحديث: ٤/ ٩٥.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن … \" ٣/ ١٤٧٥ - ١٤٧٦\" \"حديث ٥١\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المناقب، باب علامات النبوة في الإسلام: ٣/ ٥٢٩، \"حديث ٣٦٠٦\".","vol":"15","page":220},{"text":"٧٦٠٩ - حدثنا عيسى بن أحمد العسقلاني، قال: حدثنا بشر بن بكر (^١)، قال: حدثنا عبد الرحمن بن يزيد بن جابر (^٢)، قال: حدثنا بُسْر بن عبيد الله قال: سمعت أبا إدريس، يقول: سمعت حذيفة بن اليمان، يقول: \"إنَّ الناس كانوا يسألون رسول الله ﷺ عن الخير، وكنت\n⦗٢٢٢⦘ أسأله عن الشر، فقلت: يا رسول الله، إنا كنا أقواما ضلالا بشَرٍّ، فجاء الله بهذا الخير، وجاء بك، فهل بعد ذلك الشر من خير؟ قال: نعم، وفيه دخن، قلت: وما دخنه يا رسول الله؟ قال أقوام يهدون بغير هدينا، ويستنون بغير سنتنا، وتعرف منهم وتنكر، قلت: هل بعد ذلك الخير من شر؟ قال: نعم، دعاة على أبواب جهنم، من أجابهم قذفوه فيها، قلت: يا رسول الله، صفهم لنا، قال: نعم؛ قوم من جلدتنا، ويتكلمون بألسنتنا، قلت: يا رسول الله فما ترى إن أدركني ذلك؟ قال: تلزم جماعة المسلمين وإمامهم، فقلت: إن لم يكن لهم جماعة ولا إمام؟ قال فاعتزل تلك الفرق، وإن أدركك أجلك وأنت عاض بأصل شجرة \" (^٣).\n_________\n(^١) التنيسي، أبو عبد الله البجلي، دمشقي الأصل.\n(^٢) عبد الرحمن بن يزيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٨\".","vol":"15","page":221},{"text":"<span data-type='title' id=toc-1077>بيان ذكر الخبر الموجب طاعة الإمام، وإن لم يهتد بهدي النبي ﷺ، ولم يستن بسنته، وإن ضرب ظهور رعيته.</span>","vol":"15","page":223},{"text":"٧٦١٠ - حدثنا أبو داود الحراني، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا عبد الوارث (^١)، قال: حدثنا أبو التياح (^٢)، عن صخر بن بدر (^٣)، عن سُبيع بن خالد (^٤)، عن حذيفة (^٥)، قال: \"لما كان زمان حاصر الناس تُسْتَر (^٦) قلت لصاحب لي: انطلق بنا إلى الكوفة، نبتاع بها بغالا، فقدمناها فأتينا الكناسة، فإذا نحن بأشيخة، وإذا شيخ يحدثهم، فقلت لصاحبي: ادن حتى نسمع من هؤلاء، فدنوت فقعدت، فإذا الشيخ حذيفة بن اليمان، فسمعته يقول: كان أصحاب رسول الله ﷺ يسألونه عن القرآن، وقد كان الله آتاني منه علما، وكنت أسأله\n⦗٢٢٤⦘ عن الشر، فقلت: يا رسول الله هل بعد هذا الخير شر كما كان قبله شر؟ قال: نعم، قلت: فما العصمة منه؟ قال: السيف (^٧)، وذكر الحديث، قلت: يا رسول الله، فما بعد الهدنة (^٨)؟ قال: دعاة ضلالة، فإذا رأيت في الأرض يومئذ لله خليفة فالزمه، وإن نَهك ظهرك، وأخذ مالك، وإن لم تجد يومئذ خليفة، فاهرب حتى تموت عاضا بأصل شجرة\" (^٩) (^١٠).\n_________\n(^١) ابن سعيد بن ذكوان العنبري مولاهم.\n(^٢) هو يزيد بن حميد الضّبعي، البصري.\n(^٣) العجلي البصري، ذكره ابن حبان في الثقات: ٦/ ٤٧٣، وقال ابن حجر في التقريب \"ت: ٢٩١٩\": مقبول.\n(^٤) ويقال خالد بن سبيع، ويقال خالد بن خالد اليشكري البصري، وثقه العجلي، وابن حبان، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٤/ ٣٤٧، تهذيب التهذيب: ٣/ ٤٥٤، التقريب \"ت: ٢٢٢٣\".\n(^٥) حذيفة ﵁؛ موضع الالتقاء مع مسلم.\n(^٦) مدينة بخوزستان. انظر معجم البلدان: ٢/ ٣٤.\n(^٧) أي تحصل العصمة باستعمال السيف، أو طريقها أن تضرب بالسيف، وقد حمل هذا الإمام قتادة بن دعامة السدوسي، أحد أئمة السلف، وأحد رواة هذا الحديث على أن المراد به ما كان من الردة التي كانت في زمن أبي بكر الصديق رضي الله تعالى عنه نقل هذا التفسير الإمام أحمد بن حنبل، عن عبد الرزاق عنه. انظر المسند للإمام أحمد: ٥/ ٤٠٢، وعون المعبود للعظيم آبادي: ٦/ ٢١٠.\n(^٨) اختصر المصنف الرواية هنا حتى أصبحت غير مفهومة، والحديث عند الإمام أحمد: ٥/ ٤٠٢ مطولا وفيه: … فكنت أسأله عن الشر، فقلت يا رسول الله، أو يكون بعد هذا الخير شر كما كان قبله شر؟ فقال: \"نعم\" قال: قلت: فما العصمة يا رسول الله؟ قال: السيف، قلت: وهل بعد هذا السيف بقية؟ قال: نعم، تكون إمارة على أقذاء وهدنة على دَخَن، قال: قلت: ثم ماذا؟ قال: ثم تنشأ دعاة ضلالة، فإن كان لله يومئذ في الأرض خليفة جلد ظهرك، وأخذ مالك فالزمه … وذكر الحديث.\n(^٩) كتب هنا، بعد هذا الحديث: آخر الجزء الثلاثين، من أجزاء شيخنا أبي المظفر السمعاني.\n(^١٠) الحديث تقدم تخريجه، انظر \"حديث ٧٦٠٨\"، وقد اشتملت رواية المصنف على ألفاظ كثيرة، لا توجد عند مسلم، كقصة ذهاب سُبيع بن خالد إلى الكوفة، وذكر السيف والهدنة، كما أن المصنف وقعت روايته مختصرة، بحيث بعض جملها غير =\n⦗٢٢٥⦘ = مفهومة. وإسناد المصنف فيه ضعف، صخر بن بدر لم يوثقه غير ابن حبان، لكن تابعه نصر بن عاصم الليثي، وهو ثقة من رجال مسلم، فرواه عن سبيع بن خالد به، أخرج روايته أحمد في المسند: ٥/ ٤٠٢، وأبو داود في السنن: في كتاب الفتن، باب ذكر الفتن ودلائلها: ٤/ ٤٤٤\" \"حديث ٤٢٤٤\"، كلاهما من طريق عبد الرزاق، عن معمر، عن قتادة، عن نصر بن عاصم، عن سبيع بن خالد اليشكري به.\nوهذا إسناد حسن، رجاله كلهم ثقات، إلا سبيع بن خالد فقد وثقه العجلي، وابن حبان كما مر في ترجمته.\nوانظر السلسلة الصحيحة للألباني \"حديث: ١٧٩١\".","vol":"15","page":223},{"text":"<span data-type='title' id=toc-1078>بيان الخبر المُوجب للإخراج من أمة محمد من يقاتل للعَصبية، ومن يَخرج عليها يضرب برها وفاجرها، ومن يخرج من الطاعة.</span>","vol":"15","page":225},{"text":"٧٦١١ - حدثنا يزيد بن سنان وإبراهيم بن مرزوق البصريان، قالا: حدثنا وهب بن جرير، قال: حدثنا أبي (^١)، ح.\nوحدثنا الحسن بن عفان، قال: حدثنا أبو أسامة، ح.\nحدثنا عيسى بن أحمد البَلْخي، قال: حدثنا الأسود بن عامر، قال: حدثنا جرير بن حازم (^٢)، قال: سمعت غيلان بن جرير يحدث، عن أبي قيس بن رِياح، عن أبي هريرة، عن النبي ﷺ أنه قال: \"من خرج من\n⦗٢٢٦⦘ الطاعة، وفارق الجماعة فمات، فميتة جاهلية (^٣)، ومن قُتل تحت راية عمِّية (^٤)؛ يغضب للعصبة (^٥)، وينصر العَصَبة، أو يدعو إلى عصبة، فقتلة جاهلية، ومن خرج من أمتي يضرب بَرَّها وفاجرها لا يتحاش (^٦) من مؤمنها، ولا يفي لذي عهدها، فليس مني ولست منه (^٧).\nهذا لفظ وهب بن جرير، وحديث أبي أسامة والأسود بمعناه، وقال أبو أسامة: عن أبي قيس بن رياح من بني قيس بن ثعلبة.\n_________\n(^١) جرير بن حازم؛ موضع الالتقاء مع مسلم.\n(^٢) جرير بن حازم؛ موضع الالتقاء مع مسلم.\n(^٣) أي كما يموت أهل الجاهلية من الضلال والفرقة، أفاده السيوطي في حاشيته على سنن النسائي: ٧/ ١٣٩.\n(^٤) بضم العين وكسرها، والميم مكسورة مشددة، والياء مشددة أيضا، قالوا هي: الأمر الأعمى لا يستبين وجهه كقتال القوم للعصبية، قيل إنه كناية عن جماعة مجتمعين على أمر مجهول لا يعرف أنه حق أو باطل. انظر شرح النووي على مسلم: ١٢/ ٤٤١، وحاشية السندي على سنن النسائي: ٧/ ١٣٩.\n(^٥) معناه يقاتل عَصَبية لقومه وهواه. أفاده النووي في شرح صحيح مسلم: ١٢/ ٤٤١.\n(^٦) أي لا يكترث بما يفعله فيها ولا يخاف وباله وعقوبته.\nانظر الديباج على صحيح مسلم بن الحجاج: ٤/ ٤٥٩.\n(^٧) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب وجوب ملازمة المسلمين عند ظهور الفتن، وفي كل حال … \" ٣/ ١٤٧٦ حديث ٥٣\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"جرير\" راوي الحديث عن غيلان بن جرير، وإن كان مسلم قيده بقوله: يعني ابن حازم.\n٢) ذكر اسم قبيلة زياد بن رياح الراوي عن أبي هريرة ﵁.","vol":"15","page":225},{"text":"٧٦١٢ - حدثنا أبو داود الحراني وإسماعيل بن إسحاق، والحارث بن أبي أسامة، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن غيلان بن جرير، عن زياد بن رياح، عن أبي هريرة قال ﵁: قال رسول الله ﷺ: \"من خرج من الطاعة، وفارق الجماعة، فمات فميتة جاهلية، ومن قُتل تحت راية عمية، يغضب للعَصَبة، وينصر العصبة، ويدعو إلى عصبة، فقتل، فقِتْلة جاهلية، ومن خرج على أمتي، يضرب بَرَّها وفاجرها، لا يتحاش من مؤمنها، ولا يفي لذي عهدها، فليس من أمتي\" (^٢).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\" إلا أن مسلما لم يذكر لفظ رواية حماد بن زيد، عن أيوب، عن غيلان به. وأحال على رواية جرير بن حازم عن غيلان.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق حماد بن زيد به، بينما اكتفى مسلم بالإحالة على رواية جرير بن حازم عن غيلان به.","vol":"15","page":227},{"text":"٧٦١٣ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن أيوب (^١)، عن غيلان، عن زياد بن رياح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من فارق الجماعة، وخرج من الطاعة، فمات، ميتة جاهلية، ومن خرج من أمتي بسيفه، يضرب برها وفاجرها، لا يحاش مؤمنا لإيمانه، ولا يفي\n⦗٢٢٨⦘ لذي عهد بعهده، فليس مني، ومن قُتل تحت راية عمية، أو يغضب للعصبة، أو يدعو إلى عصبة، فقِتْلة جاهلية\" (^٢).\n_________\n(^١) أيوب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":227},{"text":"٧٦١٤ - حدثنا أبو علي الزعفراني، قال: حدثنا عفان، ح.\nوحدثنا الِبرْتي، قال: حدثنا مسلم (^١)، ح.\nوحدثنا إسماعيل بن إسحاق، قال: حدثنا عارم (^٢)، ح.\nوحدثنا جعفر بن محمد الخفاف الأنطاكي، قال: حدثنا الهيثم بن جميل، قالوا: حدثنا مهدي بن ميمون (^٣)، قال: حدثنا غيلان بن جرير، عن زياد بن رياح، عن أبي هريرة، عن النبي ﷺ أنه قال: \"من خرج من الطاعة، وفارق الجماعة، ثم مات، فقد مات ميتة جاهلية. ومن قتل تحت راية عمية، يقاتل للعصبة، ويغضب للعصبة، وينصر عصبة، فليس مني، ومن خرج من أمتي على أمتي، يضرب برها وفاجرها، لا يتحاش من مؤمنها، ولا يفي لذي عهد عهدها، فليس مني\". قال الهيثم: \"فليس من أمتي\".\nوقال مسلم: \"ولا يفي لذي عهد عهدا فليس من أمتي\" (^٤).\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي.\n(^٢) أبو النعمان محمد بن الفضل السدوسي.\n(^٣) مهدي بن ميمون؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\"، وهو من طريق مهدي عند مسلم برقم ٥٤.\nفوائد الاستخراج:\nرواية المصنف هنا: \"فليس من أمتي\" تفسر رواية مسلم في الصحيح \"فليس مني\".","vol":"15","page":228},{"text":"٧٦١٥ - حدثنا أبو يوسف الفارسي، قال: حدثنا عمرو بن عاصم (^١)، قال: حدثنا همام (^٢)، قال: حدثنا غيلان بن جرير (^٣)، عن زياد بن رياح، عن أبي هريرة أن النبي ﷺ قال: \"من قتل تحت راية عمية، ينصر للعصبة، ويقاتل للعصبة، ويغضب للعصبة، فميتة جاهلية، ومن خرج على أمتي، يضرب برها وفاجرها، لا يحتشم من برها، ولا يفي لذي عهدها، فليس من أمتي، أو قال: ليس مني\" (^٤).\n_________\n(^١) ابن عبيد الله الكلابي القيسي.\n(^٢) ابن يحيى بن دينار العوذي المحلمي، أبو عبد الله البصري.\n(^٣) غيلان بن جرير؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":229},{"text":"٧٦١٦ - حدثنا أبو أمية، قال: حدثنا معاوية (^١)، عن أبي إسحاق (^٢)، عن سفيان (^٣)، عن يونس بن عبيد (^٤)، عن ابن جرير (^٥)، عن زياد بن رياح، عن أبي هريرة، عن النبي ﷺ بنحوه (^٦).\n_________\n(^١) ابن عمرو بن المهلب الأزدي، المعروف بابن الكرماني.\n(^٢) إبراهيم بن محمد الفَزاري.\n(^٣) الثوري.\n(^٤) ابن دينار، مولى عبد القيس، أبو عبد الله البصري، توفي: ١٣٨ أو ١٣٩ هـ، وثقه الحفاظ، منهم: ابن معين، وأحمد بن حنبل، وأبو حاتم، وابن حبان وغيرهم.\nانظر الجرح والتعديل \"٩ / ت: ١٠٢٠ \"، الثقات لابن حبان: ٧/ ٦٤٧.\n(^٥) ابن جرير؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":229},{"text":"٧٦١٧ - حدثنا تمتام، حدثنا يحيى بن يوسف الزَّمي (^١)، قال: حدثنا بقية، قال: حدثنا شعبة (^٢)، قال: حدثني غيلان بن جرير، عن زياد بن رياح، عن أبي هريرة، عن النبي ﷺ بنحوه.\nورواه بُندار، عن غُنْدر، عن شعبة، أخرجه مسلم عنه (^٣).\n_________\n(^١) الزمِّي -بفتح الزاي، وبعدها ميم مشددة- نسبة إلى \"زمّ\"، بلدة على طرف جيحون.\nالأنساب: ٣/ ١٦٥، وهو: أبو زكريا الخراساني، نزيل بغداد، ويقال له: ابن أبي كريمة، توفي: بضع وعشرين ومئتين، وثقه أبو زرعة، وابن قانع، وابن حجر، وقال أبو حاتم: صدوق.\nانظر الجرح والتعديل \"٩/ت: ٨٣٢\"، تهذيب التهذيب: ١١/ ٣٠٧، التقريب \"ت: ٧٧٣٠ \".\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":230},{"text":"٧٦١٨ - حدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن يونس بن عبيد، عن غيلان (^٢)، عن زياد بن مطر\n⦗٢٣١⦘ القيسي (^٣) (^٤)، كذا قال الفريابي (^٥): عن أبي هريرة، عن النبي ﷺ بنحوه (^٦).\n_________\n(^١) هو الثوري.\nوخالفهم الفريابي، فجعله عن غيلان بن جرير، عن زياد بن مطر، بدلا من ابن رياح، لكنّ الفريابي لم يتفرد بهذا، فقد تابعه عبيد الله بن موسى، فرواه عن مبارك بن حسان السلمي، عن غيلان بن جرير، عن زياد بن مطر، عن أبي هريرة به. وهذه المتابعة أخرجها الصنف كما في الحديث التالي برقم (٧٦١٩) وكأن أبا عوانة ﵀ ذكر رواية عبيد الله بن موسى، عقب رواية الفريابي، للإشارة إلى عدم تفرد الفريابي بهذا الإسناد والله تعالى أعلم. وانظر تحفة الأشراف للمزي ٩/ ٤٥٣.\n(^٢) غيْلان؛ موضع الالتقاء مع مسلم، إلا أنّ مسلما يرويه عن زياد بن رياح، وليس عن زياد بن مطر، وهذا هو المعروف في إسناد هذا الحديث كما سأوضحه بعد قليل، =\n⦗٢٣١⦘ = عند إشارة المصنف إلى ذلك.\n(^٣) أبو ريحانة البصري، مولي بني سعد، والأشهر في اسمه: عبد الله بن مطر. قال فيه أحمد بن حنبل: ما أعلم إلا خيرا. ووثقه بعض الحفاظ، منهم ابن حبان، وقال: ربما أخطأ، وقال ابن عدي: لا أعرف له حديثا منكرا فأذكره، وكذا وثقه ابن شاهين وغيرهم، وتكلم فيه آخرون، فقال النسائي: ليس بالقوي، وقال مرة: لا بأس به، وذكره ابن خلفون في الثقات، وقال: تغير، وأنّ من سمع منه قديما فحديثه صالح.\nوخلص ابن حجر إلى أنه صدوق تغير بآخرة.\nانظر: الثقات لابن حبان: ٥/ ٣٦، الكامل لابن عدي: ٤/ ٢٥٤، ثقات ابن شاهين \"ت: ٦٢٤\"، تهذيب التهذيب: ٦/ ٣٤، التقريب: \"ت: ٣٦٤٨\".\n(^٤) وقع في الأصل: \"القسي\"، والظاهر أنه \"القيسي\" كما في تحفة الأشراف: ٩/ ٤٥٣.\n(^٥) يريد المصنف بقوله: \"كذا قال الفريابي\" إلى أنّ المعروف في هذا الإسناد، هو من رواية غيلان بن جرير، عن زياد بن رياح، كذا رواه غير واحد عن غيلان. كما ذكر ذلك الحافظ المزي في تحفة الأشراف: ٩/ ٤٥٣.\nوخالفهم الفريابي، فجعله عن غيلان بن جرير، عن زياد بن مطر، بدلا من ابن رياح، لكنّ الفريابي لم يتفرد بهذا، فقد تابعه عبيد الله بن موسى، فرواه عن مبارك بن حسان السلمي، عن غيلان بن جرير، عن زياد بن مطر، عن أبي هريرة به. وهذه المتابعة أخرجها المصنف كما في الحديث التالي برقم (٧٦١٩) وكأن أبا عوانة ﵀ ذكر رواية عبيد الله بن موسى، عقب رواية الفريابي، للإشارة إلى عدم تفرد الفريابي بهذا الإسناد والله تعالى أعلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":230},{"text":"٧٦١٩ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: حدثنا مبارك (^١)، عن غيلان بن جرير (^٢)، عن زياد بن مطر، عن أبي هريرة، عن النبي ﷺ بنحوه (^٣).\n_________\n(^١) ابن حسان السُلمي، أبو يونس البصري ثم المكي، اختلف فيه وأكثر الحفاظ على ضعفه منهم: النسائي، وأبو داود، وقال الأزدي: يرمى بالكذب، ووثقه بعضهم كيعقوب بن سفيان، وابن حبان، وقال: يخطئ ويخالف، وخلص ابن حجر إلى أنه: لين الحديث.\nانظر المعرفة والتاريخ: ٢/ ١١٩، الثقات لابن حبان: ٧/ ٥٠١، الميزان: \"٣ / ت: ٧٠٣٨ \"، التقريب \"ت: ٦٥٠٢ \".\n(^٢) غيلان بن جرير؛ موضع الالتقاء مع مسلم، إلا أن رواية مسلم عن غيلان عن زياد بن رياح، كما أوضحته في الحديث السابق برقم ٧٦١٨.\n(^٣) تقدم تخريجه، انظر \"حديث ٧٦١١\".","vol":"15","page":232},{"text":"٧٦٢٠ - وحدثنا ابن أبي مسرَّة (^١)، والحارث بن أبي أسامة، والصَّغاني، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^٢)، قال: حدثنا الجعد أبو عثمان، قال سمعت أبا رجاء العُطاردي، قال سمعت ابن عباس، يقول: قال رسول الله ﷺ \"من رأى من أميره شيئا يكره فليصبر، فإنه ليس أحد يفارق الجماعة إلا مات ميتة جاهلية\" (^٣).\nاللفظ للحارث.\n_________\n(^١) هو عبد الله بن أحمد بن زكريا.\n(^٢) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب ملازمة جماعة =\n⦗٢٣٣⦘ = المسلمين … \"٣/ ١٤٧٧\" \"حديث ٥٥\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الفتن، باب قول النبي ﷺ \"سترون بعدي أمورا تنكرونها\": ٤/ ٣١٣، حديث \"٧٠٥٣، ٧٠٥٤\".\nفوائد الاستخراج:\n١) تصريح العطاردي بالسماع من ابن عباس، وروايته عند مسلم بالعنعنة، وإن لم يكن العطاردي مدلسا.","vol":"15","page":232},{"text":"٧٦٢١ - حدثنا أبو أمية، قال: حدثنا الحسن بن موسى (^١)، والحسن بن الربيع (^٢)، والقواريري (^٣)، قالوا: حدثنا حماد بن زيد، بإسناده مثله: \"يفارق الجماعة شبرا فيموت، إلا مات ميتة جاهلية\" (^٤).\n_________\n(^١) أبو علي الأشيب البغدادي.\n(^٢) الحسن بن الربيع؛ موضع الالتقاء مع مسلم.\n(^٣) هو عبيد الله بن عمر بن ميسرة.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٠\".","vol":"15","page":233},{"text":"٧٦٢٢ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا هريم بن عبد الأعلى (^١)، قال: حدثنا المعتمر بن سليمان، قال: سمعت أبي، يحدث عن أبي مِجْلز، عن جندب بن عبد الله البجلي، قال: قال رسول الله ﷺ \"من قتل تحت راية عمية، يدعو عصبته، أو ينصر عصبته، فقتلته جاهلية\" (^٢).\n_________\n(^١) هريم؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب وجوب ملازمة جماعة =\n⦗٢٣٤⦘ = المسلمين …: /٣/ ١٤٧٨، \"حديث ٥٧\".","vol":"15","page":233},{"text":"٧٦٢٣ - حدثنا محمد بن غالب تمتام، حدثنا عبيد بن عَبيدة (^١)، حدثنا معتمر (^٢)، عن أبيه، عن أبي مجلز، عن جندب، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) التمار البصري.\n(^٢) معتمر؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٢\".","vol":"15","page":234},{"text":"<span data-type='title' id=toc-1079>بيان الخبر الموجب نقضَ ما يأتي الوالي من المعصية، وعلامة خيار الأئمة، وعلامة شرارها.</span>","vol":"15","page":235},{"text":"٧٦٢٤ - حدثنا علي بن سهل الرملي، قال: حدثنا الوليد بن مسلم (^١)، عن ابن جابر، قال: حدثني رُزيق مولى بني فَزَارة، قال: سمعت مسلم بن قُرَظَة الأشجعي، يقول: سمعت عمي عوف بن مالك، يقول: سمعت رسول الله ﷺ يقول: \"خيار أئمتكم الذين تحبونهم، وتصلون عليهم ويصلون عليكم، وشرار أئمتكم الذين تبغضونهم ويبغضونكم، وتلعنونهم ويلعنونكم، قلنا: يا رسول الله، أفلا ننابذهم عند ذلك؟ فقال: لا، ما أقاموا فيكم الصلاة -مرتين-، ألا من ولي عليه والٍ (^٢)، فرآه يأتي شيئا من معصية الله ﷿، فلينكر ما يأتي من معصية الله، ولا ينزعن يدا من طاعة\".\nقال الوليد: \"قال ابن جابر: قلت لرزيق حين حدثني بهذا الحديث: بالله يا أبا مِقْدام، سمعت مسلم بن قرظة، يقول: سمعت عمي عوف بن مالك يقول: سمعت رسول الله ﷺ يقول؟ قال: فجثا رزيق على ركبتيه، واستقبل القبلة، وحلف على ما سألته أن يحلف عليه. قال ابن جابر: فلم أستحلفه اتهاما، ولكن استحلفته استثباتا\" (^٣).\n_________\n(^١) الوليد بن مسلم؛ موضع الالتقاء مع مسلم.\n(^٢) وقع في الأصل: \"والي\".\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب خيار الأئمة =\n⦗٢٣٦⦘ = وشرارهم: ٣/ ١٤٨٢، \"حديث ٦٦\"، لكن ليس عنده الجملة الأخيرة، وهي قول ابن جابر: \"فلم أستحلفه اتهاما ولكن استحلفته استثباتا\".\nفوائد الاستخراج:\n١) الإفادة بأن استحلاف ابن جابر لرزيق لم يكن اتهاما وإنما استثباتا.","vol":"15","page":235},{"text":"٧٦٢٥ - حدثنا عيسى بن أحمد، وسليمان بن شعيب (^١)، قالا: حدثنا بشر بن بكر، قال: حدثنا ابن جابر (^٢)، قال: حدثني رزيق مولى بني فزارة، عن مُسلم بن قرظة الأشجعي، وكان ابن عم عوف بن مالك الأشجعي لحَّا (^٣).\n_________\n(^١) ابن سليمان الكلبي، أبو محمد المصري، ويعرف بالكيساني.\n(^٢) ابن جابر؛ موضع الالتقاء مع مسلم.\n(^٣) أي لازق النسب من ذلك، يقال ابن عم لحّ، وابن عمي لحًّا، ونصب لحًّا على الحال. انظر لسان العرب: ٢/ ٥٧٧.","vol":"15","page":236},{"text":"٧٦٢٦ - وأخبرني العباس بن الوليد بن مَزْيد (^١)، قال: أخبرني أبي (^٢)، قال: سمعت عبد الرحمن بن يزيد بن جابر (^٣)، قال: حدثني رزيق مولى بني فزارة، عن مسلم بن قرظة الأشجعي -وكان ابن عم عوف بن مالك الأشجعي لحا- قال: سمعت عوف بن مالك، يقول: سمعت رسول الله ﷺ يقول: \"خيار أئمتكم الذين تُحبونهم ويُحبونكم، وتصلون عليهم\n⦗٢٣٧⦘ ويصلون عليكم، وشرار أئمتكم الذين تُبغضونهم ويُبغضونكم، وتلعنونهم ويلعنونكم، قلنا: يا رسول الله، أفلا ننابذهم عند ذلك؟ فقال: لا، ما أقاموا فيكم الصلاة، ألا من ولي عليه والٍ، فرآه يأتي شيئا من معصية الله، فلينكر ما يأتي من معصية الله، ولا ينزعن يدا عن طاعة\" (^٤).\n_________\n(^١) العذري أبو الفضل البيروتي.\n(^٢) هو الوليد بن مزيد العذري، أبو العباس البيروتي.\n(^٣) عبد الرحمن بن يزيد بن جابر؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\".","vol":"15","page":236},{"text":"٧٦٢٧ - حدثنا محمد بن يحيى بن كثير الحراني، قال: حدثنا محمد بن موسى بن أعْيَن، قال: حدثنا أبي (^١) ح.\nوحدثنا أبو عبد الرحمن السجزي خَيَاط السنة (^٢)، قال: حدثنا سعيد بن حفص (^٣)، قال: حدثنا موسى بن أعين، عن الأوزاعي (^٤)، قال خياط السنة: عن ابن جابر، ح.\nوقال ابن كثير: عن عبد الرحمن بن يزيد بن جابر، قالا جميعا: حدثني أبو المقدام، عن مسلم بن قرظة، قال: حدثني عوف بن مالك، قال: قال النبي ﷺ، بمثله، \"قالوا: يا رسول الله، أفلا ننابذهم؟ قال: لا، ما أقاموا الصلاة\".\n⦗٢٣٨⦘ زاد ابن كثير: \"فإذا رأيتم من واليكم شيئا تكرهونه، فاكرهوا عمله، ولا تنزعوا يدا من طاعة\" (^٥).\n_________\n(^١) موسى بن أعين الجزري.\n(^٢) هو: زكريا بن يحيى بن إياس.\n(^٣) ابن عمرو بن نفيل الهذلي، النفيلي، أبو عمرو الحراني.\n(^٤) الأوزاعي؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\"، وهو عند مسلم من طريق الأوزاعي برقم ٦٥.","vol":"15","page":237},{"text":"٧٦٢٨ - حدثنا علي بن عثمان بن نفيل الحراني، قال: حدثنا محمد بن موسى بن أعين، قال: حدثنا أبي، عن الأوزاعي (^١)، عن ابن جابر، قال: حدثني أبو المقدام، عن مسلم بن قرظة، قال: حدثني عوف بن مالك الأشجعي، قال: قال رسول الله ﷺ: \"خير أئمتكم الذين تُحبونهم، ويحبونكم ويصلون عليكم وتصلون عليهم، وشرار أئمتكم الذين يبغضونكم وتبغضونهم، وتلعنونهم ويلعنونكم، قالوا: يا رسول الله، أفلا ننابذهم؟ قال: لا ما أقاموا فيكم الصلاة، وإذا رأيتم من واليكم شيئا تكرهونه، فاكرهوا عمله، ولا تنزعوا يدا من طاعة\" (^٢).\n_________\n(^١) الأوزاعي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\"، وهو عند مسلم من هذا الطريق برقم ٦٥.","vol":"15","page":238},{"text":"٧٦٢٩ - حدثنا عبد الله بن زيد بن لقمان (^١)، قال: حدثنا عبد الوهاب بن نجدة (^٢). ح\n⦗٢٣٩⦘ وحدثنا موسى بن أبي عوف الدمشقي (^٣)، قال: حدثنا عبد الرحيم بن مطرف (^٤)، قالا: حدثنا عيسى بن يونس (^٥). ح\nوحدثنا أبو عبد الرحمن السجزي خياط السنة، قال: حدثنا إسحاق بن إبراهيم الحنظلي (^٦)، قال: حدثنا عيسى بن يونس، قال: حدثنا الأوزاعي، قال: حدثنا يزيد بن يزيد بن جابر، عن رزيق بن حيان، عن مسلم بن قرظة، عن عوف بن مالك، عن رسول الله ﷺ قال: \"خيار أئمتكم الذين تحبونهم ويحبونكم، وشرار أئمتكم الذين تبغضونهم ويبغضونكم، وتلعنونهم ويلعنونكم، قالوا: يا رسول الله، أفلا ننابذهم بالسيف؟ قال: لا، ما أقاموا فيكم الصلاة، وإذا رأيتم من واليكم شيئا تكرهونه، فاكرهوا عمله، ولا تنزعوا يدا من طاعة\" (^٧).\nقال إسحاق: السنة عليه، وفيها هلاك المرجئة.\n_________\n(^١) البَهراني، ذكره المزي في تهذيب الكمال: ١٨/ ٥٢٠، ضمن من روى عن عبد الوهاب بن نجدة، ولم أقف على ترجمته.\n(^٢) الحَوْطي، أبو محمد الجَبلي الحمصي، توفي: ٢٣٢ هـ، وثقه جمع من الحفاظ، منهم: يعقوب بن شيبة، وأبو بكر بن أبي عاصم، وابن حبان، وابن قانع، وقال الدارقطني: لا بأس به. =\n⦗٢٣٩⦘ = انظر الثقات لابن حبان: ٨/ ٤١١، تهذيب التهذيب: ٦/ ٤٥٣.\n(^٣) هو موسى بن محمد بن أبي عوف الدمشقي، أبو عمران المري الصفار.\n(^٤) ابن أنيس بن قدامة الرؤاسي، أبو سفيان الكوفي ثم السروجي، توفي: ٢٣٢ هـ، وثقه جمع من الحفاظ، منهم: أبو حاتم، والذهبي، وابن حجر.\nانظر الجرح والتعديل \" هـ / ت: ١٦١١ \"، الكاشف \" ١ / ت: ٣٣٥٨\"، التقريب \"ت ٤٠٨٦ \".\n(^٥) عيسى بن يونس؛ موضع الالتقاء مع مسلم.\n(^٦) إسحاق بن إبراهيم الحنظلي؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\"، وهو عند مسلم من هذا الطريق برقم ٦٥.","vol":"15","page":238},{"text":"٧٦٣٠ - حدثنا السُّلمي، قال: حدثنا أبو صالح (^١)، قال: حدثني معاوية بن صالح (^٢)، أنَّ (^٣) ربيعة بن يزيد حدثَّه، عن مسلم بن قرظة، عن عوف بن مالك، قال: قال رسول الله ﷺ: \"خِياكم وخيار أئمتكم الذين تُحبونهم ويحبونكم\" (^٤).\n_________\n(^١) هو عبد الله بن صالح الجهني المصري كاتب الليث بن سعد.\n(^٢) معاوية بن صالح، موضع الالتقاء مع مسلم.\n(^٣) تحرف في المطبوع: ٤/ ٤٨٥ إلى \"بن\"، وهو خطأ.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\"، إلا أن مسلما علّق الرواية عن معاوية بن صالح، ولم يذكر لفظ الحديث فقال: \"ورواه معاوية بن صالح، عن ربيعة بن يزيد، عن مسلم بن قرظة، عن عوف بن مالك عن النبي ﷺ بمثله\".\nفوائد الاستخراج:\n١) إيراد المصنف لرواية معاوية بن صالح موصولة، بينما الإمام مسلم علقها عنه.\n٢) ذكر لفظ الحديث من رواية معاوية بن صالح، عن ربيعة بن يزيد، ومسلم ساق إسناده، وأحال على ما سبقه.\n٣) تصريح معاوية بن صالح بالتحديث من ربيعة بن يزيد، وهو عند مسلم بصيغة العنعنة، وإن لم يكن معاوية بن صالح مدلسا.","vol":"15","page":240},{"text":"٧٦٣١ - حدثنا أبو أمية، قال: حدثنا سعيد بن سليمان (^١)، قال: حدثنا الفرج بن فضالة (^٢)، عن ربيعة بن\n⦗٢٤١⦘ يزيد (^٣)، عن مسلم بن قرظة الأشجعي، عن عوف بن مالك الأشجعي، قال: قال النبي ﷺ: \"خيار أئمتكم من تُحبونه ويحبكم، وتصلون عليه ويصلي عليكم، وشراكم وشرار أئمتكم من تبغضونه ويبغضكم، وتلعنونه ويلعنكم، قالوا: أفلا ننابذهم؟ قال: لا ما صلوا لكم الخمس، ألا من ولي عليه والٍ … \" بمثله (^٤).\n_________\n(^١) الضّبي، أبو عثمان الواسطي، الملقب بسعدويه.\n(^٢) ابن النعمان التنوخي القضاعي، أبو فَضالة الشامي، توفي: ١٧٧ هـ. أكثر النقاد على ضعفه، منهم: النسائي، والدارقطني، وهو الذي اعتمده الحافظ ابن حجر. انظر الضعفاء =\n⦗٢٤١⦘ = والمتروكين للنسائي \"ت: ٤٩١\"، تاريخ بغداد: ١٢/ ٣٩٣، التقريب \"ت: ٥٤١٨\".\n(^٣) ربيعة بن يزيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٢٤\"، إلا أن مسلما علّقه عن معاوية بن صالح ولم يذكر لفظه كما أوضحته عند التعليق على الحديث السابق برقم ٧٦٣٠.\nوكأن المصنف ساق هذه الرواية عن الفرج بن فضالة متابعة لأبي صالح كاتب الليث كما في الرواية السابقة.","vol":"15","page":240},{"text":"<span data-type='title' id=toc-1080>بيان صفة بيعة الإمام والسنة فيها، وإباحته التعرب (^١) بعد الهجرة، وبعد الفتح، وبيان السنة في حفظ الهجرة والبيعة.</span>\n_________\n(^١) وقع في الأصل والمطبوع: ٤/ ٤٨٦: التعرض، وهو خطأ فيما يبدو ويدل عليه ما سيأتي في الحديثين القادمين: ٧٦٣٣، ٧٦٣٤، والتعرب: هو أن يعود إلى البادية ويقيم مع الأعراب بعد أن كان مهاجرا، وكان من رجع بعد الهجرة إلى موضعه من غير عذر يعدونه كالمرتد. أفاده ابن الأثير في النهاية في غريب الحديث: ٢٠٢١٣.","vol":"15","page":242},{"text":"٧٦٣٢ - حدثنا أبو داود الحراني، قال: حدثنا علي، قال: حدثنا سفيان (^١)، قال: حدثنا أبو الزبير، عن جابر، قال: \"لما دعا رسول الله ﷺ الناس للبيعة، وجدنا جدّ ابن قيس (^٢) تحت إبط بعيره (^٣)، قال: ولم نبايعه على الموت، ولكن بايعناه على أن لا نفر\" (^٤).\n_________\n(^١) سفيان؛ وهو ابن عيينة كما في رواية مسلم؛ موضع الالتقاء.\n(^٢) ابن صخر الأنصاري السلمي، معدود في الصحابة، قال ابن عبد البر: كان ممن يغمص عليه النفاق من أصحاب رسول الله ﷺ … ثم قال في آخر ترجمته: وقد قيل: إنه تاب فحسنت توبته \"ا. هـ، وكانت وفاته في خلافة عثمان، والله أعلم بحقائق الأمور.\nانظر الاستيعاب \"١ /ت: ٣٥٥\"، الإصابة \" ١ /ت: ١١١٣).\n(^٣) وفي رواية مسلم من طريق ابن جُرَيج، عن أبي الزبير، عن جابر: فبايعناه، غير جد ابن قيس الأنصاري، اختبأ تحت بطن بعيره.\n(^٤) الحديث أخرجه مسلم في صحيحه من طريق سفيان بن عيينة عن أبي الزبير، عن جابر، مقتصرا على الجزء الأخير منه، وهو قوله: \"ولم نبايعه على الموت، ولكن بايعناه على أن لا نفر\"، رواه من طرق أخرى عن أبي الزبير، وكذا عن غيره، عن =\n⦗٢٤٣⦘ = جابر، وله ألفاظ وروايات يوجد في بعضها ما لا يوجد في الآخر، وسيذكر المصنف بعضا منها، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال، وبيان بيعة الرضوان تحت الشجرة: ٣/ ١٤٨٣ من حديث ٦٧ إلى حديث ٧٤.\nفوائد الاستخراج:\n١) زيادة المصنف لقصة الجد بن قيس من طريق سفيان بن عيينة، في حين أن مسلما لم يذكرها من هذا الطريق.","vol":"15","page":242},{"text":"٧٦٣٣ - حدثنا عبد الله بن أيوب المخرمي (^١)، قال: حدثنا ابن عيينة (^٢)، عن أبي الزبير، سمع جابر بن عبد الله يقول: \" لم نبايع النبي ﷺ على الموت، إنما بايعناه على أن لا نفر\" (^٣).\n_________\n(^١) البغدادي، توفي: بعد سنة خمسين ومئتين، وثقه ابن حبان، وقال ابن أبي حاتم: صدوق.\nانظر الجرح والتعديل \"٥ / ت: ٥٣\"، الثقات لابن حبان: ٨/ ٣٦٢.\n(^٢) ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهو عند مسلم من هذا الطريق برقم ٦٨.\nفوائد الاستخراج:\n١) تصريح أبي الزبير بالسماع، وهو مدلس، وروايته عند مسلم بالعنعنة.","vol":"15","page":243},{"text":"٧٦٣٤ - حدثنا ابن أبي مسرَّة، قال: حدثنا المقري (^١)، قال: حدثنا الليث بن سعد (^٢)، عن أبي الزبير، عن جابر، قال: \"كنا يوم الحديبية ألفا\n⦗٢٤٤⦘ وأربعمئة (^٣)، فبايعناه -وعمر بن الخطاب آخذ بيده تحت الشجرة، وهي سَمُرة- وقال: بايعناه على أن لا نفر، ولم نبايعه على الموت\" (^٤).\n_________\n(^١) هو أبو عبد الرحمن، عبد الله بن يزيد المكي.\n(^٢) الليث بن سعد، موضع الالتقاء مع مسلم.\n(^٣) ذكر جابر ﵁ أن عدد الصحابة يوم الحدبيية ألفا وأربعمئة، وسيأتي عنه بعد قليل في \"حديث ٧٦٣٨\": أنهم ألف وخمسمئة، والظاهر -والله أعلم- أن هذا الاختلاف في العدد منه ﵁، وليس من الرواة بعده، يدل على ذلك ما أخرجه البخاري في صحيحه \"حديث ٤١٥٣\"، والمصنف حديث \"٧٦٤٣\"، واللفظ له عن قتادة، عن سعيد بن المسيب، قال: قلت: إن جابرا يقول: إنهم بايعوا رسول الله ﷺ تحت الشجرة الفا وأربعمئة، قال: أوهم جابر، هو حدثني أنهم بايعوا رسول الله ﷺ تحت الشجرة ألفا وخمسمئة\".\nنعم جاء عن غير جابر ﵁ خلاف هذا العدد، ففي صحيح البخاري \"حديث ٤١٥٠\" وغيره عن البراء ﵁ أنهم كانوا أربع عشر مئة.\nوفي رواية عند البخاري برقم \"٤١٥١\" \"ألفا وأربعمئة أو أكثر\".\nوعن عبد الله بن أبي أوفى ﵄ عند البخاري \"حديث ٤١٥٥ \"، ومسلم \"حديث ١٨٥٧\" أن أصحاب الشجرة كانوا ألفا وثلاثمئة\".\nوقد ذكر العلماء أوجها كثيرة في الجمع بين هذه الروايات، والأقرب منها والعلم عند الله ما اعتمده النووي ﵀، والحافظ ابن حجر، أنهم كانوا أكثر من ألف وأربعمئة، فمن قال ألفا وخمسمئة جبر الكسر، ومن قال ألفا وأربعمئة ألغاه، ويؤيد هذا كما قال ابن حجر رواية البخاري عن البراء \"ألفا وأربعمئة أو أكثر\".\nوأما قول عبد الله بن أبي أوفى \"ألفا وثلاثمئة\" فقد حمله ابن حجر على محامل عدة أقربها والعلم عند الله أن هذا محمول على ما اطلع هو عليه.\nانظر تتمة البحث في هذا شرح مسلم للنووي: ٥/ ١٣، الفتح: ٨/ ٢٠٧ - ٢٠٨.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهو عند مسلم من طريق الليث برقم ٦٧.","vol":"15","page":243},{"text":"٧٦٣٥ - حدثنا جعفر الطيالسي (^١)، قال: حدثنا يحيى بن معين، قال: حدثنا حَجَّاج بن محمد الأعور (^٢)، قال: حدثنا ابن جُرَيج، قال: أخبرني أبو الزبير، أنه سمع جابرا سئل: هل بايع النبي ﷺ بذي الحليفة؟ قال: \"لا، ولكن صلى بها، ولم يبايع عند شجرة إلا الشجرة التي بالحديبية\".\nقال ابن جُرَيج: وأخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: دعا النبي ﷺ على بئر الحديبية (^٣).\n_________\n(^١) هو أبو الفضل: جعفر بن محمد بن أبي عثمان البغدادي.\n(^٢) حَجَّاج بن محمد الأعور؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهو عند مسلم من طريق حجاج برقم ٦٩.\nفوائد الاستخراج:\n١) تصريح حَجَّاج بن محمد الأعور بالتحديث من ابن جُرَيج، بينما وقع عند مسلم: \"قال: قال ابن جُرَيج\"، وحجاج وإن لم يكن مدلسا لكن التحديث أقوى من قال.","vol":"15","page":245},{"text":"٧٦٣٦ - حدثنا الصَّغاني، قال: حدثنا أبو نعيم (^١)، قال: أخبرنا سفيان بن عيينة (^٢)، عن عمرو، سمع جابر بن عبد الله يقول: \"كنا بالحديبية ألفا وأربعمئة، فقال لنا رسول الله ﷺ: أنتم اليوم خير أهل الأرض\" (^٣).\n_________\n(^١) هو الفضل بن دكين الكوفي.\n(^٢) سفيان بن عيينة. موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهو عند مسلم من هذا الطريق برقم ٦٨، وزاد مسلم في هذه الرواية قول جابر بعد رواية الحديث: \"ولوك نت أبصر لأريتكم موضع =\n⦗٢٤٦⦘ = الشجرة\" وسيذكر المصنف هذه الزيادة في الحديث التالي بإسناد مستقل.\nوكذا أخرج نحو هذه الرواية مع الزيادة التي عند مسلم البخاري في صحيحه، كتاب المغازي، باب غزوة الحديبية: ٣/ ١٢٨) \"حديث ٤١٥٤\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"سفيان\" وهو \"عيينة\" في حين أنه وقع في إسناد مسلم باسمه المجرد.","vol":"15","page":245},{"text":"٧٦٣٧ - حدثنا الصَّغاني، قال: حدثنا يوسف بن بُهْلول، قال: حدثنا ابن عيينة (^١)، عن عمرو بن دينار، قال جابر: \"ولو كنت الآن ومعي بصري، لأريتكم موضع الشجرة\" (^٢).\n_________\n(^١) ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وانظر كذلك تخريج الرواية برقم ٧٦٣٦\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"عمرو\" وهو دينار، في حين أنه وقع في إسناد مسلم باسمه المجرد.","vol":"15","page":246},{"text":"٧٦٣٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثني شعبة (^٢)، عن عمرو بن مرة، قال: سمعت سالم بن أبي الجعد، يقول: \"سألت جابر بن عبد الله عن أصحاب الشجرة، فقال: لو كنا مئة ألف لكفانا، كنّا ألفًا وخمسمئة\" (^٣).\n_________\n(^١) ابن محمد الأعور.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهذه الرواية مختصرة وسيذكرها المصنف بطولها في الحديث \"٧٦٤٠\". =\n⦗٢٤٧⦘ = وأخرج نحو هذه الرواية لكن بلفظها المطول البخاري في صحيحه، كتاب المناقب، باب علامات النبوة في الإسلام: ٢/ ٥٢٢، حديث ٣٥٧٦.\nفوائد الاستخراج:\n١) تصريح عمرو بن مرة بالسماع من سالم بن أبي الجعد، وروايته عند مسلم بصيغة العنعنة، وهو وإن لم يكن مدلسا إلا أن السماع أقوى من العنعنة.","vol":"15","page":246},{"text":"٧٦٣٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن عمرو بن مرة، بإسناده مثله (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، وهو عند مسلم من طريق شعبة برقم ٧٢.","vol":"15","page":247},{"text":"٧٦٤٠ - حدثنا يونس، حدثنا أبو داود، حدثنا شعبة (^١)، عن عمرو بن مرة، قال: سمعت سالم بن أبي الجعد.\nقال شعبة: وأخبرني حُصين بن عبد الرحمن (^٢)، قال: سمعت سالم بن أبي الجعد، قال: \"قلت لجابر بن عبد الله: كم كنتم يوم الشجرة؟ قال: كنا ألفا وخمسمئة، وذكر عطشا أصابهم، فأتى رسول الله بماء في تور (^٣)، فوضع يده فيه، فجعل الماء يخرج من بين أصابعه كأنه العيون، قال: فشربنا، ووسعنا، وكفانا، قلت: كم كنتم؟ قال: لو كنا مئة ألف لكفانا، كنا ألفا وخمسمئة\" (^٤).\n⦗٢٤٨⦘ من هنا لم يخرجه مسلم.\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) حصين؛ موضع الالتقاء مع مسلم.\n(^٣) التور بالتاء المثناة: إناء من صُفر، أو حجارة، وقد يتوضأ منه.\nانظر تفسير غريب ما في الصحيحين ص ١١٨، والنهاية في غريب الحديث: ١/ ١٩٩.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٣٢\"، والحديث عند مسلم من طريق =\n⦗٢٤٨⦘ = حصين برقم ٧٣، إلا أن مسلما اختصر الحديث، ولم يخرج منه إلا جزءه الأخير، وهو قوله \"قلت: كم كنتم … \" الحديث.\nوقد أخرج نحو هذه الرواية بلفظها المطول البخاري في صحيحه، كما كنت ذكرته عند تخريج \"حديث ٧٦٣٨\".\nفوائد الاستخراج:\n١) ذكر اسم والد \"حصين\" وهو عبد الرحمن، وقد وقع في إسناد مسلم باسمه المجرد.","vol":"15","page":247},{"text":"٧٦٤١ - حدثنا أبو محمد عبد الله بن روح المدائني (^١)، قال: حدثنا شبابة (^٢)، عن شعبة، عن قتادة، عن سعيد بن المسيب، عن أبيه، قال: \"رأيت الشجرة، ثم أتيتها بعد فلم أرها\" (^٣).\n_________\n(^١) المعروف بعبدوس، توفي: ٢٧٧ هـ، وثقه جمع من النقاد، منهم: ابن الجوزي، والذهبي، وابن حجر، وغيرهم، وقال الدارقطني: ليس به بأس.\nانظر تاريخ بغداد: ٩/ ٤٥٤، المنتظم: ١٢/ ٢٦٢، السير: ١٣/ ٥، لسان الميزان: \"١٤ ت: ٤٦٠٤\".\n(^٢) شبابة؛ موضع الالتقاء مع مسلم.\n(^٣) الأثر أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال ......... ٣/ ١٤٨٦ \"حديث ٧٩\".\nوأخرجه البخاري في صحيحه بنحوه، وله ألفاظ مطولة ومختصرة، كتاب المغازي، باب غزوة الحديبية … ٣/ ١٢٩، حديث \"٤١٦٢، ٤١٦٣، ٤١٦٤، ٤١٦٥\".","vol":"15","page":248},{"text":"٧٦٤٢ - حدثنا الدوري وأبو قلابة، قالا: حدثنا يحيى بن معين، حدثنا شبابة (^١)، بإسناده: \"أنهم كانوا مع النبي ﷺ ذاك العام، وأنهم أنسوه، يعني موضع الشجرة\" (^٢)، لفظ أبي قلابة.\n_________\n(^١) شبابة؛ موضع الالتقاء مع مسلم.\n(^٢) الأثر تقدم تخريجه، انظر \"حديث ٧٦٤١\".","vol":"15","page":249},{"text":"٧٦٤٣ - حدثنا أبو قلابة عبد الملك بن محمد الرقاشي، قال: حدثنا أبو زيد الهروي (^١)، قال: حدثنا قرة بن خالد، عن قتادة، عن سعيد بن المسيب، قال: قلت: \"إنَّ جابرًا يقول: إنهم بايعوا رسول الله ﷺ تحت الشجرة ألف وأربعمئة، قال: أوهم جابر، هو حدثني أنهم بايعوا رسول الله ﷺ تحت الشجرة ألف وخمسمئة\" (^٢).\n_________\n(^١) هو سعيد بن الربيع الحَرشي.\n(^٢) هذا الأثر لم يخرجه مسلم بهذا السياق، وقد أخرج نحوه البخاري في صحيحه من طريق سعيد وهو ابن أبي عروبة عن قتادة به، وأشار إلى الرواية التي أخرجها المصنف هنا، فقال بعد أن ذكر متن الحديث: تابعه أبو داود -يعني الطيالسي- حدثنا قرة، عن قتادة. كتاب المغازي، باب غزوة الحديبية: ٣/ ١٢٨ \"حديث ٤١٥٣\"، وسيذكر المصنف طريق أبي داود الطيالسي هذا في الرواية التالية برقم ٧٦٤٤.","vol":"15","page":249},{"text":"٧٦٤٤ - حدثنا الدنداني، قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو داود، قال: حدثنا قرة بن خالد، عن قتادة، قال: سألت ابن المسيب: كم كانوا في بيعة الرضوان؟ قال: \"خمس عشرة مئة، قلت: فإن جابرا\n⦗٢٥٠⦘ يقول: أربع عَشْرة مئة، قال: أوهم ﵀، هو الذي حدثني أنهم كانوا خمس عشرة مئة\" (^١).\n_________\n(^١) الحديث تقدم تخريجه، انظر \"حديث ٧٦٤٣\".","vol":"15","page":249},{"text":"٧٦٤٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، قال: أخبرني عمرو بن مرة، سمع ابن أبي أوفى صاحب النبي ﷺ، وكان قد شهد بيعة الرضوان، قال: \"كا يومئذ ألفا وثلاثمئة، وكانت أسلَمُ يومئذ ثمْنَ المهاجرين\" (^٢).\n_________\n(^١) أبو داود الطيالسي، موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال …: ٣/ ١٤٨٥ \"حديث ٧٥\"، ولم يسق لفظه من طريق أبي داود الطيالسي، عن شعبة، وإنما أورد لفظه من طريق معاذ بن معاذ العنبري، عن شعبة، وأحال عليها.\nوأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب غزوة الحديبية: ٣/ ١٢٨ \"حديث ٤١٥٥\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق أبي داود الطيالسي، عن شعبة، في حين أن مسلما اكتفى بسياق بعض الإسناد ثم أحال على رواية معاذ بن معاذ العنبري، عن شعبة.\n٢) التنصيص على أن ابن أبي أوفى كان ممن شهد بيعة الرضوان، وليس هذا في رواية مسلم.","vol":"15","page":250},{"text":"٧٦٤٦ - حدثنا الصَّغاني، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة (^١)، عن عمرو بن مرة، قال: سمعت ابن أبي أوفى، يقول: \"كان أصحاب\n⦗٢٥١⦘ رسول الله ﷺ الذين بايعوا تحت الشجرة. قال ابن أبي بكير: لا أدري قال: ألف وأربعمئة أو ألف وثلاثمئة، وكانت أسلم ثمن المهاجرين\" (^٢).\n_________\n(^١) شعبة، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٤٥\"، ولكن ليس عند مسلم هذا التردد في عدد الذين بايعوا، وإنما وقع في روايته الجزم بأنهم ألف وثلاثمئة.\nفوائد الاستخراج:\n١) ذكر اسم والد \"عمرو\" شيخ شعبة، وقد وقع في رواية مسلم باسمه المجرد، وإن كان مسلم ﵀ قيده من عنده بقوله: \"يعني ابن مرة\".","vol":"15","page":250},{"text":"٧٦٤٧ - حدثنا أبو أمية، قال: حدثنا يونس بن محمد (^١)، وقيس بن حفص (^٢)، قالا: حدثنا يزيد بن زريع (^٣).\nوحدثنا محمد بن الليث المروزي (^٤)، قال: حدثنا عبدان (^٥)، قال: حدثنا يزيد بن زريع (^٦).\nوحدثنا جعفر بن فرقد الرقي (^٧)، قال: حدثنا عبد الله بن عمر الخطاب، قال: حدثنا يزيد بن زريع.\n⦗٢٥٢⦘ وحدثنا الصَّغاني، قال: حدثنا يونس بن محمد (^٨)، قال: حدثنا يزيد بن زريع.\nوحدثنا عباس الدوري، قال: حدثنا محمد بن بكير (^٩)، قال: حدثنا يزيد بن زريع (^١٠)، قال: حدثنا خالد، عن الحكم بن عبد الله بن الأعرج، عن معقل بن يسار، قال: \"لقد رأيت رسول الله ﷺ يبايع تحت الشجرة، وأنا رافع غصنا من أغصانها عن رأسه، ونحن أربعة عشر مئة، لم نبايعه على الموت، إنما بايعناه على أن لا نفر\" (^١١).\n_________\n(^١) ابن مسلم البغدادي، أبو محمد الحافظ المؤدب.\n(^٢) ابن القعقاع التميمي الدارمي مولاهم، أبو محمد البصري.\n(^٣) يزيد بن زريع؛ موضع الالتقاء مع مسلم.\n(^٤) هو محمد بن الليث بن حفص المروزي الإسكاف القزاز.\n(^٥) هو عبد الله بن عثمان بن جبلة، أبو عبد الرحمن المروزي الحافظ، المعروف بعبدان.\n(^٦) يزيد بن زريع؛ موضع الالتقاء مع مسلم.\n(^٧) هو أبو الحسن جعفر بن محمد بن الحجاج بن فرقد الرقي القطان.\n(^٨) ابن مسلم البغدادي.\n(^٩) ابن واصل الحضرمي البغدادي.\n(^١٠) يزيد بن زريع، موضع الالتقاء مع مسلم.\n(^١١) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال …: ٣/ ١٤٨٥ \" \"حديث ٧٦\".\nفوائد الاستخراج:\n١) تصريح يزيد بن زريع بالتحديث من خالد الحذاء، وروايته عند مسلم بصيغة العنعنة، والتحديث أقوى وإن لم يكن يزيد مدلسا.","vol":"15","page":251},{"text":"٧٦٤٨ - حدثنا همدان [¬*] بن علي الوراق، قال: حدثنا المعلى بن أسد، قال: حدثنا وهيب (^١)، عن خالد الحذاء (^٢)، عن الحكم بن الأعرج، عن معقل بن يسار، \"أنَّ النبي ﷺ كان يبايع الناس عام الحديبية تحت\n⦗٢٥٣⦘ الشجرة، ومعقل رافع غصنا من أغصان الشجرة بيده عن رأسه، فبايعهم يومئذ على أن لا يفروا. قال: قلنا: كم أنتم؟ قال: ألف وأربعمئة (^٣).\n_________\n(^١) ابن خالد بن عجلان الباهلي مولاهم.\n(^٢) خالد الحذاء، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٤٧\".\nفوائد الاستخراج:\n١) ذكر نسب خالد وهو الحذاء، ولم يذكره مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (همدان)، ولعله خطأ طباعي، وصوابه في هذا الموضع: (حمدان)، كما في النسخة الأزهرية (٤/ ق ١٤٢/ أ) وطبعة دار المعرفة: (٧٢٠٥) وإتحاف المهرة (١٦٩٠٤)، وقد جاء على الصواب كذلك في سائر مواضع الكتاب، وهو محمد بن علي بن عبد الله بن مهران البغدادي، أبو جعفر الوراق، وحمدان لقبه.","vol":"15","page":252},{"text":"٧٦٤٩ - حدثنا الدوري، وأبو قلابة، قالا: حدثنا يحيى بن معين، قال: حدثنا شبابة (^١)، بإسناده، \"أنهم كانوا مع النبي ﷺ ذاك العام، وأنهم أنسوه، يعني موضع الشجرة\" (^٢)، لفظ أبي قلابة.\n_________\n(^١) شبابة؛ موضع الالتقاء مع مسلم.\n(^٢) هذا الأثر تقدم تخريجه، انظر \"حديث ٧٦٤١\".","vol":"15","page":253},{"text":"٧٦٥٠ - حدثنا عباس الدوري، وسعيد بن مسعود، قال: حدثنا محمد بن كناسة (^١)، قال: حدثنا سفيان الثوري (^٢)، عن طارق، عن سعيد بن المسيب، عن أبيه، قال: \"شهدت الشجرة، فلما كان العام المقبل نسيناها\" (^٣).\n_________\n(^١) هو محمد بن عبد الله بن عبد الأعلى الأسدي أبو يحيى المعروف بابن كناسة، وهو لقب أبيه أو جده.\n(^٢) سفيان الثوري، موضع الالتقاء مع مسلم.\n(^٣) الأثر تقدم تخريجه، انظر \"حديث ٧٦٤١\".\nفوائد الاستخراج:\n١) ذكر نسب \"سفيان \" وهو الثوري، وقد وقع في رواية مسلم مهملا باسمه المجرد.","vol":"15","page":253},{"text":"٧٦٥١ - حدثنا البرتي، والحسن بن إسحاق العطار (^١) في دار عمارة (^٢)، قالا: حدثنا أبو حذيفة (^٣)، قال: حدثنا سفيان الثوري (^٤)، عن طارق بن عبد الرحمن، عن سعيد بن المسيب، عن أبيه، \"أنهم كانوا مع رسول الله ﷺ في ذاك العام، وأنهم أنسوه\" (^٥).\n_________\n(^١) هو إسحاق بن يزيد البغدادي، أبو علي، توفي: ٢٧٢ هـ، وثقه الخطيب، وابن الجوزي، والذهبي. انظر تاريخ بغداد: ٧/ ٢٨٦، المنتظم: ١٢/ ٢٥٠، السير: ١٣/ ١٤٤.\n(^٢) دار عمارة: موضعان ببغداد، إحداهما في الجانب الشرقي، والآخر في الجانب الغربي من بغداد. انظر معجم البلدان: ٢/ ٤٨١.\n(^٣) هو موسى بن مسعود النهدي.\n(^٤) سفيان الثوري؛ موضع الالتقاء مع مسلم.\n(^٥) تقدم تخريجه، انظر \"الحديث ٧٦٤١\"، وهو عند مسلم من طريق الثوري برقم ٧٨.","vol":"15","page":254},{"text":"٧٦٥٢ - حدثنا أبو قلابة، قال: حدثنا أبو حذيفة، قال: حدثنا سفيان (^١)، عن طارق، قال: \"سألت سعيد بن المسيب عن موضع الشجرة، فغضب، وقال: ما أدري، ثم قال: حدثني أبي أنهم كانوا مع رسول الله ﷺ وأنهم أنسوا، يعني موضعها\" (^٢).\n_________\n(^١) سفيان الثوري؛ موضع الالتقاء مع مسلم، وهو عند مسلم من طريق الثوري برقم ٧٨.\n(^٢) الحديث تقدم تخريجه، انظر \"الحديث ٧٦٤١\".","vol":"15","page":254},{"text":"٧٦٥٣ - حدثنا حمدان بن علي الوراق، قال: حدثنا المعلى بن أسد، قال: حدثنا وهيب (^١)، قال: حدثنا عمرو بن يحيى، عن عباد بن تميم، عن\n⦗٢٥٥⦘ عبد الله بن زيد، قال: \"قيل له: ها ذاك ابن حنظلة (^٢) يبايع الناس، فقال: على أي شيء؟ فقال: على الموت، فقال: لا أبايع على هذا أحدا بعد رسول الله ﷺ \" (^٣).\n_________\n(^١) وهيب، موضع الالتقاء مع مسلم.\n(^٢) هو عبد الله بن حنظلة بن أبي عامر الراهب الأنصاري، يقال له ابن الغسيل، معدود في الصحابة، وكان ممن خرج على يزيد بن معاوية يوم الحرة وهو أمير الأنصار يومئذ، وقد كانت المبايعة منه على الموت في تلك الواقعة وقتل فيها سنة ثلاث وستين.\nانظر الاستيعاب \"٣ / ت: ١٥٣٥\"، الإصابة \"٤ / ت: ٤٦٥٦\".\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال …: ٣/ ١٤٨٦ \"\"حديث ٨١\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب البيعة في الحرب أن لا يفروا …: ٢/ ٣٤٨\" \"حديث ٢٩٥٩\".","vol":"15","page":254},{"text":"٧٦٥٤ - حدثنا عباس الدوري، ومحمد بن الجنيد، قالا: حدثنا أبو عاصم، عن يزيد بن أبي عبيد (^١)، عن سلمة بن الأكوع، قال: \"بايعت رسول الله ﷺ يوم الحديبية تحت الشجرة، قال: قلت: على ما بايعتموه يا أبا مسلم؟ قال: على الموت\" (^٢).\n_________\n(^١) يزيد بن أبي عبيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال …: ٣/ ١٤٨٦\" \"حديث ٨٠\".\nوأخرجه البخاري في صحيحه بنحوه ولفظه أطول قليلا، كتاب الجهاد والسير، باب البيعة في الحرب أن لا يفروا …: ٢/ ٣٤٨\" \"حديث ٢٩٦٠\".","vol":"15","page":255},{"text":"٧٦٥٥ - حدثنا عباس الدوري، قال: حدثنا مكي (^١)، عن يزيد بن أبي عبيد (^٢) بنحوه (^٣).\n_________\n(^١) ابن إبراهيم بن بشير التميمي.\n(^٢) يزيد بن أبي عبيد؛ موضع الالتقاء مع مسلم.\n(^٣) تقدم تخريجه، انظر \"حديث ٧٦٥٤\".","vol":"15","page":256},{"text":"٧٦٥٦ - حدثنا محمد بن حيويه (^١)، قال: حدثنا إبراهيم بن موسى (^٢)، قال: حدثنا حاتم بن إسماعيل (^٣)، عن يزيد بن أبي عبيد، عن سلمة بن الأكوع، \"أنه دخل على الحجاج، فقال: يا ابن الأكوع، ارتددت على عقبيك، تعرَّبت؟ قال: لا، ولكن رسول الله ﷺ أذن لي في البدو\" (^٤).\n_________\n(^١) هو محمد بن يحيى بن موسى، أبو عبد الله الإسفراييني، الملقب بحيّويه، وقيل إنه لقب لأبيه.\n(^٢) ابن يزيد التميمي، أبو إسحاق الرازي الفراء، المعروف بالصغير، توفي بعد العشرين ومئتين، وثقه الحفاظ، ومنهم أبو حاتم، والنسائي، وابن حجر، وغيرهم.\nانظر الجرح والتعديل \" ٢ /ت: ٤٣٦ \"، تهذيب الكمال: ٢/ ٢١٩، التقريب \"ت: ٢٦١\".\n(^٣) حاتم بن إسماعيل؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب تحريم رجوع المهاجر إلى استيطان وطنه: ٣/ ١٤٨٦ \"حديث ٨٢\".\nوأخرجه البخاري في صحيحه، كتاب الفتن، باب التعرب في الفتنة: ٤/ ٣١٨ \"حديث ٧٠٨٧\".\nفوائد الاستخراج:\n١) ذكر اسم والد حاتم وهو إسماعيل، ووقع في رواية مسلم مهملا باسمه المجرد، وإن =\n⦗٢٥٧⦘ = كان مسلم قيده من عنده بقوله: \"يعني ابن إسماعيل\".","vol":"15","page":256},{"text":"٧٦٥٧ - حدثنا أبو عبيد الله الوراق (^١)، قال حدثنا حماد بن مسعدة (^٢)، عن يزيد بن أبي عبيد (^٣)، \"أنَّ سلمة استأذن النبي ﷺ في البدو، فأذن له، فقيل لحماد بن مسعدة: سمعه يزيد من سلمة؟ قال: ما كنا نرى يزيد يحدث بشيء إلا شيئا سمعه من سلمة، وكان مولاه، وأجاز الحجاج لسلمة بجائزة فقبلها\" (^٤).\n_________\n(^١) هو حماد بن الحسن بن عنبسة النهشلي.\n(^٢) التميمي أبو سعيد البصري مولى بني باهلة.\n(^٣) يزيد بن أبي عبيد؛ موضع الالتقاء مع مسلم.\n(^٤) تقدم تخريجه، انظر \"حديث ٧٦٥٦\"، وليس عند مسلم قوله: \"فقيل لحماد بن مسعدة .... \" إلخ.\nفوائد الاستخراج:\n١) الزيادة الأخيرة عند المصنف من كلام حماد بن مسعدة أكدت سماع يزيد بن أبي عبيد من سلمة بن الأكوع.","vol":"15","page":257},{"text":"٧٦٥٨ - حدثنا عمرو بن ثور بن عمرو القيسراني (^١)، قال: حدثنا الفريابي (^٢)، ح.\n⦗٢٥٨⦘ وحدثنا أبو أمية، قال: حدثنا محمد بن مصعب (^٣)، قال: حدثنا الأوزاعي (^٤)، عن الزهري، قال: حدثني عطاء بن يزيد الليثي، قال: حدثني أبو سعيد الخدري، قال: \"جاء أعرابي إلى النبي ﷺ فسأله عن الهجرة قال: ويحك، إن الهجرة شأنها شديد، فهل لك من إبل؟ قال: نعم، قال: فهل تمنحها (^٥)؟ قال: نعم، وقال: تحتلبها يوم وردها، فتعطي صدقتها؟ قال: نعم، قال: فاعمل من وراء البحار، فإن الله لن يترك (^٦) من عملك شيئا\" (^٧).\n_________\n(^١) الحزامي، توفي: ٢٧٩ هـ، ذكره ياقوت في معجم البلدان: ٤/ ٤٧٨، وترجم له الذهبي في تاريخ الإسلام حوادث سنة (٢٦١ - ٢٨٠، ص ٤٠٩) ولم يذكرا فيه جرحا ولا تعديلا، وروى عنه الطبراني في المعجم الصغير حديث \"٧٢٧\"، وتحرف هناك إلى \"الخزامي\"، وقال محقق المعجم: لم أجده!!.\n(^٢) الفريابي، وهو محمد بن يوسف بن واقد؛ موضع الالتقاء مع مسلم.\n(^٣) ابن صدقة القرقيساني، نزيل بغداد.\n(^٤) الأوزاعي؛ موضع الالتقاء مع مسلم.\n(^٥) المنيحة: هي الشاة أو الناقة تعطى، لينتفع بلبنها ثم يعيدها، وكذلك إذا أعطاه لينتفع بوبرها وصوفها زمانا ثم يردها.\nانظر النهاية في غريب الحديث: ٤/ ٣٦٤، مجمع بحار الأنوار: ٤/ ٦٣٥.\n(^٦) يترك بكسر التاء، معناه: لن ينقصك من ثواب أعمالك شيئا حيث كنت. قال العلماء: والمراد بالبحار هنا: القرى، والعرب تسمي القرى: البحار، والقرية: البحيرة. قال العلماء: والمراد بالهجرة التي سأل عنها هذا الأعرابي: ملارمة المدينة مع النبي ﷺ، وترك أهله ووطنه، فخاف عليه النبي ﷺ أن لا يقوى لها ولا يقوم بحقوقها، وأن ينكص على عقبيه. فقال له: إن شأن الهجرة التي سألت عنها لشديد، ولكن اعمل بالخير في وطنك، وحيث ما كنت، فهو ينفعك ولا ينقصك الله منه شيئا أفاد هذا كله النووي في شرحه على مسلم: ١٣/ ١٢ - ١٣.\n(^٧) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب المبايعة بعد فتح مكة على الإسلام والجهاد والخير …: ٣/ ١٤٨٨ \"حديث ٨٧\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الزكاة، باب زكاة الإبل: ١/ ٤٤٨ =\n⦗٢٥٩⦘ = \"الحديث ١٤٥٢\".","vol":"15","page":257},{"text":"٧٦٥٩ - حدثنا أبو داود السجزي (^١)، قال: حدثنا المؤمل بن الفضل (^٢)، قال: حدثنا الوليد (^٣)، قال: حدثنا الأوزاعي بإسناده: \"فهل لك من إبل؟ قال: نعم، قال فهل تؤدي صدقتها؟ قال: نعم، قال: فاعمل … \" (^٤) بمثله.\n_________\n(^١) هو سليمان بن الأشعث صاحب السنن المشهورة بسنن أبي داود.\n(^٢) ابن مجاهد الحراني، أبو سعيد الجزري.\n(^٣) الوليد؛ وهو ابن مسلم؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٥٨\".","vol":"15","page":259},{"text":"٧٦٦٠ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد بن هارون، قال: أخبرنا ورقاء بن عمر، عن عبد الله بن دينار (^١)، عن ابن عمر، قال: \"كنا إذا بايعنا رسول الله ﷺ، بايعناه على كتاب الله، وسنة نبيه ﷺ، فيقول لنا رسول الله ﷺ: السمع والطاعة فيما استطعتم\" (^٢).\n_________\n(^١) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، وليس عنده قوله: بايعناه على كتاب الله وسنة نبيه ﷺ؛ كتاب الإمارة، باب البيعة على السمع والطاعة فيما استطاع: ٣/ ١٤٩٠ \"حديث ٩٠\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الأحكام، باب كيف يبايع الإمام الناس ٤/ ٣٤٣، \"حديث ٧٢٠٢\".","vol":"15","page":259},{"text":"٧٦٦١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عبد الله بن دينار (^١)، عن ابن عمر، قال: \"كنا إذا بايعنا رسول الله ﷺ على السمع والطاعة، يلقننا: فيما استطعتم\" (^٢).\n_________\n(^١) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٠\".","vol":"15","page":260},{"text":"٧٦٦٢ - حدثنا أبو علي الزعفراني، قال: حدثنا حَجَّاج بن محمد، عن ابن جُرَيج، قال: حدثني موسى بن عقبة، عن نافع، عن ابن عمر (^١) قال: \"كنا نبايع رسول الله ﷺ على السمع والطاعة، فيلقننا: فيما استطعت\" (^٢).\n_________\n(^١) عبد الله بن عمر ﵄؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٠\".","vol":"15","page":260},{"text":"٧٦٦٣ - حدثنا أحمد بن الفضيل العكي (^١)، قال: حدثنا ضمرة (^٢). ح\nوحدثنا الغزي، قال: حدثنا الفريابي، قالا: حدثنا سفيان (^٣)، عن عبد الله بن دينار (^٤)، عن ابن عمر، قال: \"كان النبي ﷺ يبايعنا على السمع والطاعة، يقول لنا: فيما استطعتم\" (^٥).\n_________\n(^١) اسم جده: سالم، ذكره المزي في تهذيب الكمال: ١٣/ ٣١٧، ضمن من روى عن ضمرة بن ربيعة، ولم أقف على ترجمته.\n(^٢) ابن ربيعة الفلسطيني، أبو عبد الله، دمشقي الأصل.\n(^٣) هو الثوري.\n(^٤) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٠\".","vol":"15","page":260},{"text":"٧٦٦٤ - حدثنا النفيلي، والصَّغاني، والسري بن يحيى أبو عبيدة (^١)، وأبو أمية، قالوا: حدثنا يعلى بن عبيد. ح\nوحدثنا الدقيقي، وابن الجنيد، قالا: حدثنا يزيد بن هارون، كلاهما عن مسعر (^٢)، عن زياد بن علاقة (^٣)، عن جرير بن عبد الله قال: \"أتيت النبي ﷺ لأبايعه، فاشترط علي النصح لكل مسلم، وإني لكم ناصح\" (^٤).\nوهذا حديث يزيد.\n_________\n(^١) هو ابن يحيى بن السري التميمي، أبو عبيدة الكوفي.\n(^٢) ابن كدام بن ظهيرة الهلالي الحافظ، أبو سلمة الكوفي.\n(^٣) زياد بن علاقة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإيمان، باب بيان أن الدين النصيحة: ١/ ٧٥ \"حديث ٩٨\"، وليس عنده قوله: \"وإني لكم ناصح\" وهي عند البخاري.\nفقد أخرجه البخاري في صحيحه بنحوه بلفظ أطول فيه قصة. كتاب الإيمان، باب قول النبي ﷺ الدين النصيحة ١/ ٣٦، \"حديث ٥٨\".","vol":"15","page":261},{"text":"<span data-type='title' id=toc-1081>بيان صفة بيعة النساء، وبيعة من كان يأتي النبي ﷺ بعد الفتح.</span>","vol":"15","page":262},{"text":"٧٦٦٥ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب (^١)، قال: أخبرني مالك. ح\nوحدثنا يونس (^٢)، قال: حدثنا ابن وهب، قال أخبرني مالك. ح\nوحدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، قال: حدثني مالك، عن ابن شهاب، عن عروة، أن عائشة أخبرته عن بيعة النساء، قالت: \"ما مس رسول الله ﷺ بيده امرأة قط، إلا أن يأخذ عليها (^٣)، فإذا أخذ عليها فأعطته، قال: اذهبي فقد بايعتك\" (^٤).\n_________\n(^١) عبد الله بن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) ابن عبد الأعلى الصدفي.\n(^٣) قال النووي في شرح صحيح مسلم: ١٣/ ١٤: \"هذا الاستثناء منقطع، وتقدير الكلام: ما مس امرأة قط. لكن يأخذ عليها البيعة بالكلام، فإذا أخذها بالكلام؛ قال: اذهبي فقد بايعتك\" أ. هـ.\nوهذا التقدير الذي ذكره النووي ﵀ توضحه الروايات التالية التي سيذكرها المصنف وبعضها عند مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب كيفية بيعة النساء: ٣/ ١٤٨٩ \"حديث ٨٩\".\nوأخرج نحوه البخاري مطولا، كتاب الطلاق، باب إذا أسلمت المشركة، أو النصرانية =\n⦗٢٦٣⦘ = تحت الذمي أو الحربي: ٣/ ٤٠٩، \"حديث ٥٢٨٨\".","vol":"15","page":262},{"text":"٧٦٦٦ - حدثنا محمد بن مهل الصنعاني (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري (^٢)، عن عروة، عن عائشة، قالت: \"كان رسول الله ﷺ يبايع النساء بهذه الكلمات: على أن لا يشركن بالله شيئا. وما مس رسول الله ﷺ يد امرأة قط إلا امرأة يملكها\" (^٣).\n_________\n(^١) هو محمد بن عبد الله بن المُهل الصنعاني.\n(^٢) الزهري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٥\"، ولم يذكر مسلم قوله: إلا امرأة يملكها.","vol":"15","page":263},{"text":"٧٦٦٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: حدثني يونس، عن ابن شهاب، قال: أخبرني عروة بن الزبير، أن عائشة زوج النبي ﷺ، قالت: \"كانت المؤمنات إذا هاجرن إلى النبي ﷺ يمتحن (^٢) بقول الله ﷿: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ﴾ (^٣)، إلى آخر الآية، قالت عائشة: فمن أقر بهذا من المؤمنات، فقد أقر\n⦗٢٦٤⦘ بالمحنة (^٤)، وكان رسول الله ﷺ إذا أقررن بذلك من قولهن قال لهن النبي ﷺ: انطلقن فقد بايعتكن، ولا والله ما مست يد رسول الله ﷺ يد امرأة قط، غير أنه يبايعهن بالكلام. قالت عائشة: والله، ما أخذ رسول الله ﷺ على النساء قط إلا بما أمره الله، وكان يقول لهن إذا أخذ عليهن: قد بايعتكن كلاما\" (^٥).\n_________\n(^١) عبد الله بن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) أي يبايعهن على المذكور في الآية الكريمة. أفاده النووي في شرح صحيح مسلم: ١٣/ ١٣.\n(^٣) سورة الممتحنة، جزء من الآية (١٢).\n(^٤) أي فقد بايع البيعة الشرعية، قاله النووي في شرح صحيح مسلم: ١٣/ ١٣.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٥\"، وهذه الرواية المطولة هي عند مسلم برقم \"٨٨\".","vol":"15","page":263},{"text":"٧٦٦٨ - حدثنا موسى بن سفيان (^١)، قال: حدثنا عبد الله بن الجهم، قال: حدثنا عمرو بن أبي قيس، عن عاصم -يعني الأحول (^٢) - عن أبي عثمان، عن مجاشع بن مسعود قال: \"أتيت النبي ﷺ أنا وأخي (^٣)، فقلت: يا رسول الله، بايعه على الهجرة، قال: مضت الهجرة لأهلها (^٤)، قلت: على ما يبايعك؟ قال: على الإسلام والجهاد.\nقال أبو عثمان: فلقيت أبا معبد -يعني أخا مجاشع- فسألته فقال: صدق مجاشع\" (^٥).\n_________\n(^١) الجنديسابوري.\n(^٢) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٣) هو مجالد بن مسعود كنيته أبو معبد كما في رواية البخاري \"حديث ٤٣٠٧\".\n(^٤) قال النووي ﵀: \"معناه أن الهجرة الممدوحة الفاضلة، التي لأصحابها المزية الظاهرة، إنما كانت قبل الفتح، ولكن أبايعك على الإسلام والجهاد وسائر أفعال الخير\".\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، ولفظه أطول قليلا، كتاب الإمارة، باب =\n⦗٢٦٥⦘ = المبايعة بعد الفتح على الإسلام والجهاد والخير …: ٣/ ١٤٨٧ \"حديث ٨٤\".\nوأخرج نحوه البخاري في صحيحه، كتاب الجهاد والسير، باب البيعة في الحر بأن لا يفروا …: ٢/ ٣٤٨، \"حديث ٢٩٦٢\".\nوفي كتاب المغازي، بعد باب مقام النبي ﷺ بمكة زمن الفتح حيث ذكر بابا بدون عنوان ثم أورد تحته الحديث \"٣/ ١٥٣\" \"حديث ٤٣٠٥ - ٤٣٠٨\".","vol":"15","page":264},{"text":"٧٦٦٩ - حدثنا الصَّغاني، وأبو الأحوص إسماعيل بن إبراهيم، قالا: حدثنا سعيد بن سليمان (^١)، قال: حدثنا إسماعيل بن زكريا (^٢)، عن عاصم الأحول، عن أبي عثمان، قال: حدثني مجاشع بن مسعود السلمي، قال: \"أتيت رسول الله ﷺ أبايعه على الهجرة، فقال: مضت الهجرة بأهلها، ولكن على الإسلام والجهاد والخير\" (^٣).\n_________\n(^١) الضّبي، أبو عثمان الواسطي، المعروف بسعدويه.\n(^٢) إسماعيل بن زكريا؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٨\".","vol":"15","page":265},{"text":"٧٦٧٠ - حدثنا علان بن المغيرة، والأسواني (^١)، قالا: حدثنا عمرو بن خالد (^٢)، قال: حدثنا زهير (^٣)، قال: حدثنا عاصم (^٤)، عن أبي عثمان قال: حدثني مجاشع، قال: \"أتيت النبي ﷺ\n⦗٢٦٦⦘ بأخي معبد بعد الفتح فقلت: يا رسول الله، جئتك بأخي لتبايعه على الهجرة، فقال: ذهب أهل الهجرة بما فيها، قال: قلت: فعلى أي شيء تبايعه يا رسول الله؟ قال: أبايعه على الإسلام -أو الإيمان- والجهاد، فلقيت معبدا بعد -وكان أكبرهما- فسألته، فقال: صدق مجاشع\" (^٥).\n_________\n(^١) هو أبو عبد الله محمد بن عبد الوهاب بن أبي حاتم الأسواني.\n(^٢) ابن فروخ التميمي، أبو الحسن الحراني.\n(^٣) ابن معاوية بن حديج، أبو خيثمة الكوفي.\n(^٤) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٨\".","vol":"15","page":265},{"text":"٧٦٧١ - حدثنا الصَّغاني، قال: حدثنا خلف (^١)، قال: حدثنا بكر بن عيسى (^٢)، قال: حدثنا أبو عوانة، عن عاصم الأحول (^٣)، عن أبي عثمان، قال: أخبرني مجاشع بن مسعود، قال: \"جئت بأخي أبي معبد إلى رسول الله ﷺ بعد الفتح، فقلت: يا رسول الله، بايعه على الهجرة، فقال: مضت الهجرة بأهلها، قلت: فبأي شيء تبايعه؟ قال: الإسلام والجهاد\" (^٤).\n_________\n(^١) ابن سالم المخرّمي -بتشديد الراء- أبو محمد المهلبي مولاهم السندي الحافظ.\n(^٢) الراسبي، أبو بشر البصري، توفي: ٢٠٤ هـ، أحسن الثناء عليه الإمام أحمد بن حنبل، ووثقه النسائي، وابن حجر وغيرهما.\n(^٣) عاصم الأحول، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٦٨\".","vol":"15","page":266},{"text":"<span data-type='title' id=toc-1082>بيان (^١) الخبر المُوجب على كل مسلم أن ينفر إذا استُنفر، ووجوب الجهاد مع النية، وبيان إسقاط من لم يبلغ خمس عشْرةَ سنة، والدليل على أن الإمام يجب عليه أن لا يأذن في الجهاد والخروج فيه من لم يبلغ.</span>\n_________\n(^١) وقع هنا في الأصل والمطبوعة ٥/ ١، قبل هذا الباب الجملة التالية: \"مبتدأ كتاب الجهاد، بسم الله الرحمن الرحيم\" والظاهر أنها جملة مقحمة كتبت سهوا، ولا محل لها هنا، يؤكد ذلك أمران:\nالأمر الأول: أن كتاب الجهاد، بهذا العنوان قد تقدم بكماله قبل كتاب الأمراء السابق.\nانظر القسم المطبوع: ٤/ ٥٣.\nالأمر الثاني: أن الأحاديث التي ذكرها المصنف هنا -تحت هذا العنوان المقحم- مرتبطة مع ما قبلها من الأحاديث، مما يدل على أنه بتنظيمها كتاب واحد، وقد أوردها مسلم في صحيحه -والذي هو كالأصل لهذا الكتاب- تحت كتاب واحد وهو كتاب الإمارة. والله أعلم.","vol":"15","page":267},{"text":"٧٦٧٢ - حدثنا عباس الدوري، قال: حدثنا يحيى بن آدم (^١)، قال: حدثنا سفيان (^٢). ح\nوحدثنا السلمي، قال: حدثنا عبد الرزاق، قال: حدثنا سفيان الثوري، عن منصور، عن مجاهد، عن طاووس، عن ابن عباس، قال: قال\n⦗٢٦٨⦘ رسول الله ﷺ يوم الفتح: \"إنه لا هجرة بعد الفتح، ولكن جهاد ونية، وإذا استنفرتم فانفروا\" (^٣).\n_________\n(^١) ابن سليمان الكوفي أبو زكريا، مولى بني أمية.\n(^٢) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب المبايعة بعد فتح مكة على الإسلام والجهاد والخير …: ٣/ ١٤٨٧ \"حديث ٨٥\"، وأخرجه بلفظ مطول، كتاب الحج، باب تحريم مكة وصيدها …: ٢/ ٩٨٦، حديث \" ٤٤٥ \".\nإلا أنه لم يسق لفظه من طريق سفيان الثوري، عن منصور، وإنما ذكر لفظه من طريق جرير، عن منصور، ثم ساقه من طرق ومنها عن سفيان؛ وقال: كلهم عن منصور بهذا الإسناد مثله.\nوأخرجه البخاري في صحيحه، كتاب الجهاد، باب وجوب النفير …: ٢/ ٣١٣، \"حديث ٢٨٢٥\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق سفيان الثوري عن منصور؛ ومسلم أحال به على رواية جرير، عن منصور.","vol":"15","page":267},{"text":"٧٦٧٣ - حدثنا سعيد بن عبدوس بن أبي زيدون (^١) -وراق الفريابي- قال: حدثنا الفريابي (^٢). ح\nوحدثنا بكار بن قتيبة، قال: حدثنا مؤمل بن إسماعيل، قالا: حدثنا سفيان، بمثله: \"لا هجرة بعد الفتح\" (^٣).\n_________\n(^١) الرملي، نزيل قيسارية، قال ابن أبي حاتم: كتبت عنه بالرملة وهو صدوق.\nانظر الجرح والتعديل \"٤ /ت: ٢٣٢\"، وقال المعلق على المطبوع: ٥/ ٢: لم نظفر به!!.\n(^٢) محمد بن يوسف بن واقد الضّبي مولاهم، الفريابي.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٢\".","vol":"15","page":268},{"text":"٧٦٧٤ - حدثنا أبو داود السجستاني، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (^١)، عن منصور، عن مجاهد، عن طاووس، عن ابن عباس قال: قال رسول الله ﷺ يوم الفتح: فتح مكة: \"لا هجرة، ولكن جهاد ونية، وإذا استنفرتم فانفروا\" (^٢).\n_________\n(^١) الضّبي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٢\".","vol":"15","page":269},{"text":"٧٦٧٥ - حدثنا يزيد بن عبد الصمد، قال: حدثنا آدم بن أبي إياس (^١)، قال: حدثنا شيبان (^٢)، عن منصور، بإسناده: قال: قال النبي ﷺ يوم فتح مكة؟ \"لا هجرة، ولكن جهاد ونية، وإذا استنفرتم فانفروا\" (^٣).\n_________\n(^١) وأبو إياس هو عبد الرحمن العسقلاني.\n(^٢) شيبان؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٢\".\nوالنسخة التي بين أيدينا ليس فيها رواية شيبان، عن منصور إلا أنها في نسخة أخرى لصحيح مسلم كما أشار إلى ذلك الحافظ المزي في تحفة الأشراف: ٥/ ٢٦.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق شيبان، عن منصور، ومسلم أحال به على رواية جرير عن منصور.","vol":"15","page":269},{"text":"٧٦٧٦ - رواه مسلم عن محمد بن عبد الله بن نمير (^١)، عن أبيه، عن عبد الله بن حبيب بن أبي ثابت، عن عبد الله بن عبد الرحمن بن\n⦗٢٧٠⦘ أبي حسين، عن عطاء، عن عائشة، قالت: \"سئل رسول الله ﷺ عن الهجرة فقال: لا هجرة بعد الفتح … \"، وذكر الحديث (^٢).\n_________\n(^١) محمد بن عبد الله بن نمير؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب المبايعة بعد الفتح على الإسلام والجهاد والخير …: ٣/ ١٤٨٨ \"حديث ٨٦\".","vol":"15","page":269},{"text":"٧٦٧٧ - حدثنا عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون بن مهران (^١)، قال: حدثنا محمد بن عبيد (^٢)، قال: حدثنا عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: \"عرضني رسول الله ﷺ يوم أحد في القتال وأنا ابن أربع عَشْرة، فلم يجزني، فلما كان يوم الخندق عرضني وأنا ابن خمس عشرة، فأجازني\" (^٤).\n_________\n(^١) الجزري الرقي، أبو الحسن الميموني.\n(^٢) ابن أبي أمية، عبد الرحمن، أبو عبد الله الأيادي، الطنافسي الكوفي الأحدب.\n(^٣) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب بيان سن البلوغ: ٣/ ١٤٩٠ \"حديث ٩١\".\nفوائد الاستخراج:\n١) ذكر اسم والد عبيد الله الراوي عن نافع، وهو ابن عمر.","vol":"15","page":270},{"text":"٧٦٧٨ - حدثنا علي بن حرب، قال: حدثنا ابن إدريس (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: \"عُرضت على النبي ﷺ وأنا ابن أربع عشرة، فاستصغرني، ثم عُرضت عليه وأنا ابن خمس عشرة، فأجازني. قال نافع: فحدثت بهذا عمر بن عبد العزيز فقال:\n⦗٢٧١⦘ هذا حدٌّ بين الصغير والكبير، وكتب إلى عُمَّاله أن افرضوا لابن خمس عشرة، واجعلوا من دون ذلك في العيال\" (^٢).\n_________\n(^١) عبد الله بن إدريس؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٧\"، إلا أن مسلما لم يذكر متنه من رواية عبد الله بن إدريس، عن عبيد الله بن عمر، واكتفى بالإحالة على متن رواية عبد الله بن نمير، عن عبيد الله بن عمر به، ونبه على أن في روايته، ومعه آخرون \"وأنا ابن أربع عشرة سنة، فاستصغرني\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية عبد الله بن إدريس، عن عبيد الله بن عمر، ومسلم أحال به على رواية عبد الله بن نمير، عن عبيد الله بن عمر به.","vol":"15","page":270},{"text":"٧٦٧٩ - حدثنا الدبري، قال: قرأنا على عبد الرزاق، عن ابن جُرَيج، قال: حدثني عبيد الله بن عمر (^١)، عن نافع، أن ابن عمر، قال: \"عُرِضت على النبي ﷺ يوم أحد وأنا ابن أربع عشرة سنة بطوله\" (^٢).\n_________\n(^١) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٧\".","vol":"15","page":271},{"text":"٧٦٨٠ - حدثنا الغزي، قال: حدثنا قبيصة (^١). ح\nوحدثنا أحمد بن محمد الحماد (^٢) [¬*]، قال: حدثنا قطبة بن العلاء، قال: حدثنا سفيان (^٣) عن عبيد الله بن عمر (^٤)، عن نافع، عن\n⦗٢٧٢⦘ ابن عمر، قال: \"عُرضت على النبي ﷺ في الجيش يوم أحد وأنا ابن أربع عشرة سنة، فلم يقبلني -وقال قطبة: فلم يجزني- وعرضت عليه يوم الخندق وأنا ابن خمس عشرة، فأجازني، قال نافع: فحدثت به عمر بن عبد العزيز، فقال: هذا حدٌّ بين الصغير والكبير، فمن كان ابن أربع عشرة سنة فألحقوه، ومن كان ابن خمس عشر سنة، فافرضوا له\" (^٥).\n_________\n(^١) ابن عقبة بن محمد السوائي.\n(^٢) لم أقف له على ترجمة.\n(^٣) ابن سعيد الثوري.\n(^٤) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٧\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وفي طبعة دار المعرفة (٧٢٣٦): (الحماد)، وصوابه في هذا الموضع: (الحمَّار)، كما في النسخة الأزهرية (٤/ ق ١٤٥/ أ) وإتحاف المهرة (١٠٩٣٨)، وقد جاء الحديث بإسناده ومتنه على الصواب في المسند (٦٩٢٥)، وفيه: أحمد بن محمد الحمار الكوفي.","vol":"15","page":271},{"text":"٧٦٨١ - حدثنا بحر بن نصر الخولاني، قال: حدثنا علي بن معبد (^١)، قال: حدثنا عيسى بن يونس (^٢)، عن عمر بن محمد (^٣)، قال: سمعت نافعا (^٤) يقول: قال ابن عمر: \"عرضت على النبي ﷺ يوم أحد وأنا ابن أربع عشرة فردني، ثم عرضت عليه يوم الخندق وأنا ابن خمس عشرة، فأجازني\" (^٥).\n_________\n(^١) ابن شداد الرقي.\n(^٢) ابن أبي إسحاق السبيعي.\n(^٣) ابن زيد بن عبد الله بن عمر بن الخطاب المدني، نزيل عسقلان.\n(^٤) نافع، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٧٧\".","vol":"15","page":272},{"text":"<span data-type='title' id=toc-1083>بيان الخبر الناهي عن إخراج الرجل بمصاحف القرآن مع نفسه إلى أرض العدو.</span>","vol":"15","page":273},{"text":"٧٦٨٢ - حدثنا أحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة (^١)، عن أيوب. ح\nوحدثنا ابن حناد (^٢)، وعبد الكريم بن الهيثم، وجعفر بن طرخان (^٣)، قالوا: حدثنا مسلم (^٤)، قال: حدثنا شعبة، عن أيوب (^٥)، عن نافع، عن ابن عمر، أنَّ النبي ﷺ قال: \"لا تسافروا بالقرآن (^٦) إلى أرض العدو، فإني أخاف أن يناله العدو\" (^٧).\n⦗٢٧٤⦘ وهذا لفظ سفيان، وقال شعبة: \"مخافة أن يناله العدو\".\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) هو محمد بن إبراهيم بن جناد -ويقال: حناد- أبو بكر المنقري.\n(^٣) هو جعفر بن طرخان أبو محمد الإستراباذي الفقيه. قال الذهبي: رحل وطوف وصنف، توفي سنة ٢٧٧ هـ. وقال السهمي: كان من أجلة فقهاء الرأي، له تصانيف. وقال ابن قطلوبغا وغره: ذكره الإدريسي، وقال: كان ثقة في الحديث، له فيه تصانيف.\nانظر تاريخ الإسلام ٢٠/ ٣٢٣، الطبقات السنية في تراجم الحنفية ١/ ٢٠٣/ ت ٦٠٨، تاج التراجم لابن قطلوبغا ١/ ٧، تاريخ جرجان \"ت: ١٠٨٢\"، الجواهر المضية ١/ ١٧٩/ ت ٤٠١.\n(^٤) ابن إبراهيم الأزدي الفراهيدي مولاهم.\n(^٥) أيوب؛ موضع الالتقاء مع مسلم.\n(^٦) المراد بالقرآن هنا: المصحف أفاده السيوطي في الديباج على صحيح مسلم بن الحجاج: ٤/ ٤٦٧.\n(^٧) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب النهي عن أن يسافر =\n⦗٢٧٤⦘ = بالمصحف إلى أرض الكفار إذا خيف وقوعه بأيديهم: ٣/ ١٤٩١ \"حديث ٩٤\" إلا أنه لم يذكر لفظه من رواية سفيان، عن أيوب، وإنما أورد لفظه من رواية حماد، عن أيوب.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب السفر بالمصاحف إلى أرض العدو: ٦/ ٢٣٨ فتح، \"حديث ٢٩٩\".\nفوائد الاستخراج:\n١) تعيين \"سفيان\" الواقع في إسناد مسلم، وأنه ابن عيينة.\n٢) ذكر لفظ الحديث من طريق سفيان بن عيينة عن أيوب، في حين أن مسلما ساق الإسناد فقط واكتفى بسياق لفظه من طريق حماد، عن أيوب.","vol":"15","page":273},{"text":"٧٦٨٣ - حدثنا يونس بن عبد الأعلى، قال: حدثني ابن وهب، أن مالكا (^١) حدثه. ح\nوحدثنا عيسى بن أحمد (^٢)، قال: حدثنا ابن وهب، قال: أخبرني مالك، عن نافع، عن ابن عمر، قال: \"نهى رسول الله ﷺ أن يسافر بالقرآن إلى أرض العدو، خشية أن يناله العدو\" (^٣).\n⦗٢٧٥⦘ قال عيسى (^٤)، وقال يونس (^٥)، قال مالك: \"أراه مخافة أن يناله العدو\".\n_________\n(^١) مالك؛ موضع الالتقاء مع مسلم.\n(^٢) العسقلاني.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\"، إلا أن مسلما لم يذكر من طريق مالك قوله: \"خشية أن يناله العدو\" وقد ذكر الحافظ ابن عبد البر في التمهيد ١٥/ ٢٥٣ أنه تفرد بهذه اللفظة عن مالك، عبد الله بن وهب، وأكثر الرواة عن =\n⦗٢٧٥⦘ = مالك جعلوا هذه الجملة من كلام مالك تفسيرا ولم يرفعوها. لكن تعقب هذا ابن حجر في الفتح: ٦/ ٢٣٩ بما محصله أن ابن وهب لم يتفرد بالرفع، بل تابعه عبد الرحمن بن مهدي، عن مالك عند ابن ماجه برقم \"٢٨٧٩\"، ثم قال ابن حجر: ولعل مالكا كان يجزم به، ثم صار يشك في رفعه فجعله من تفسير نفسه\". انتهى محصل كلام ابن حجر ﵀.\nويؤيد كلامه هذا أنه قد تابعه كذلك خالد بن مخلد القطواني عن مالك في رفع هذه الجملة أخرج روايته هذه المصنف في الحديث التالي برقم \"٧٦٨٤\".\nوكذلك رواه بشر بن عمر الزهراني، أخرج روايته الطحاوي في المشكل ٥/ ١٦٣ برقم ١٩٠٧ وأحمد بن أبي بكر أخرج روايته ابن حبان في صحيحه ١١/ ١٥ رقم ٤٧١٥ كلاهما عن مالك به مرفوعا.\n(^٤) ابن أحمد العسقلاني.\n(^٥) ابن محمد المؤدب.","vol":"15","page":274},{"text":"٧٦٨٤ - حدثنا محمد بن خلف التيمي (^١)، حدثنا خالد بن مخلد (^٢)، قال: أخبرنا مالك (^٣)، بإسناده مثله: \"إلى أرض العدو، مخافة أن يناله العدو\" (^٤).\n_________\n(^١) هو محمد بن خلف بن صالح بن عبد الأعلى الكوفي.\n(^٢) القطواني، أبو الهيثم البجلي مولاهم.\n(^٣) مالك؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\"، وانظر كذلك ما علقته على الحديث =\n⦗٢٧٦⦘ = السابق برقم ٧٦٨٣.","vol":"15","page":275},{"text":"٧٦٨٥ - حدثنا طاهر بن عمرو بن الربيع، قال: حدثني أبي (^١). ح\nوحدثنا أبو أمية، قال: حدثنا موسى بن داود (^٢)، وأحمد بن يونس (^٣)، قالوا: حدثنا الليث بن سعد (^٤)، عن نافع، عن ابن عمر، \"أنَّ النبي ﷺ كان ينهى أن يسافر بالقرآن إلى أرض العدو، مخافة أن يناله العدو\" (^٥).\n_________\n(^١) هو عمرو بن الربيع بن طارق الهلالي.\n(^٢) الضبي، أبو عبد الله الطرسوسي، نزيل بغداد، الخلقاني.\n(^٣) هو أحمد بن عبد الله بن يونس الكوفي التميمي اليربوعي.\n(^٤) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\".","vol":"15","page":276},{"text":"٧٦٨٦ - حدثنا أبو أمية، قال: حدثنا أبو النعمان (^١)، قال: حدثنا حماد بن زيد (^٢).\nقال أبو أمية: وحدثنا يعلى (^٣) قال: حدثنا الحارث بن عمير، كلاهما عن أيوب، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"لا تسافروا بالقرآن، فإني أخاف أن يناله العدو\" (^٤).\n_________\n(^١) هو محمد بن الفضل السدوسي، الملقب بعارم.\n(^٢) حماد بن زيد، موضع الالتقاء مع مسلم.\n(^٣) ابن عبيد بن أبي أمية الطنافسي.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\".\nفوائد الاستخراج: =\n⦗٢٧٧⦘ = ١) تعيين اسم والد حماد الراوي عن أيوب.","vol":"15","page":276},{"text":"٧٦٨٧ - حدثنا كَيْلَجة، قال: حدثنا أبو غسان (^١). ح\nوحدثنا أبو أمية، قال: حدثنا موسى بن داود، قالا: حدثنا زهير (^٢)، عن موسى بن عقبة، عن نافع (^٣)، عن ابن عمر، عن النبي ﷺ. ح\nوحدثنا الحسن بن البَوْسي الأبناوي (^٤)، قال: حدثنا عبد الرزاق، عن معمر، عن أيوب (^٥)، عن نافع، عن ابن عمر، عن النبي ﷺ، بمثله: \"مخافة أن يناله العدو\" (^٦).\n_________\n(^١) هو مالك بن إسماعيل النهدي.\n(^٢) ابن معاوية بن حديج، أبو خيثمة الكوفي.\n(^٣) نافع، موضع الالتقاء مع مسلم.\n(^٤) هو أبو محمد، الحسن بن عبد الأعلى بن إبراهيم الأبناوي اليمني الصنعاني البوسي.\n(^٥) أيوب، موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\".","vol":"15","page":277},{"text":"٧٦٨٨ - وحدثنا موسى بن سعيد الدنداني، قال: حدثنا مسدد (^١)، قال: حدثنا يحيى بن سعيد، عن عبيد الله، عن نافع (^٢)، عن ابن عمر، \"أنَّ النبي ﷺ نهى أن يسافر بالقرآن إلى أرض العدو، مخافة أن يناله العدو\" (^٣).\n_________\n(^١) ابن مسرهد بن مسربل الأسدي.\n(^٢) نافع، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\".","vol":"15","page":277},{"text":"٧٦٨٩ - حدثني محمد بن إسحاق (^١)، قال: حدثنا يحيى بن محمد بن السكن (^٢)، قال: حدثنا محمد بن جَهْضَم (^٣)، عن إسماعيل بن جعفر (^٤)، عن عمر بن نافع (^٥)، عن نافع (^٦)، عن ابن عمر، عن النبي ﷺ بمثله (^٧).\n_________\n(^١) ابن إبراهيم السراج، أبو العباس الثقفي النيسابوري الحافظ.\n(^٢) أبو عبيد الله القرشي، البزار البصري، نزيل بغداد.\n(^٣) ابن عبد الله الثقفي، أبو جعفر البصري، ويعرف بالخراساني.\n(^٤) ابن أبي كثير الأنصاري الزُّرقي.\n(^٥) العدوي المدني، توفي في خلافة أبي جعفر المنصور، وثقه جمع من العلماء، منهم: ابن سعد، والترمذي، والنسائي وغيرهم، وقال أبو حاتم: ليس به بأس.\nانظر طبقات ابن سعد \"٥ /ت: ١٣٣٦\"، سنن الترمذي \"حديث ٢٧٦٤\"، الجرح والتعديل \"٦ /ت: ٧٥٩\"، تهذيب الكمال: ٢١/ ٥١٢.\n(^٦) نافع؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدم تخريجه، انظر \"حديث ٧٦٨٢\".","vol":"15","page":278},{"text":"<span data-type='title' id=toc-1084>بيان الخبر المبيح مسابقة الخيل المضمرة وغير المُضمرة، إذا كان مبدأها ومنتهاها معلومة.</span>","vol":"15","page":279},{"text":"٧٦٩٠ - حدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، قال: حدثني مالك (^١).\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك، أخبرني نافع، عن ابن عمر، \"أنَّ النبي ﷺ سابق بين الخيل التي قد أُضْمِرت (^٢) من الحفياء (^٣)، وكان أمدها ثنية الوداع (^٤)، وسابق بين\n⦗٢٨٠⦘ الخيل التي لم تُضْمَر من الثنية إلى مسجد بني زُريق (^٥)، وأن ابن عمر كان ممن سابق بها (^٦)، وقال يونس: كان سابق بها\".\n_________\n(^١) مالك؛ موضع الالتقاء مع مسلم.\n(^٢) تضمِيرُ الخَيل: هو أن يظاهر عليها بالعَلَف حتى تسمن وتقوى. ثم لا تعلف إلا قُوتًا ليكون أنجى لها وأخف، وقيل تُشدّ عليها سُرُوجُها وتجلّل بالأجِلّة حتى تعرف تحتها، فيذهب رَهَلها ويشتَدَّ لحمها.\nانظر غريب الحديث للخطابي: ١/ ٣٢٥، النهاية في غريب الحديث لابن الأثير: ٣/ ٩٩.\n(^٣) الحفياء: موضع قرب المدينة على أميال، بمنطقة الغابة. انظر معجم ما استعجم ٤/ ١٣٣٣، النهاية لابن الأثير: ١/ ٢١١، وفاء الوفاء: ٤/ ١١٩٢.\n(^٤) موضع عند المدينة على متن جبل سلع الشرقي، وهو اليوم في قلب عمران المدينة، سمي بذلك لأن الخارج من المدينة قديما يمشي معه المودعون إليه.\nانظر شرح النووي على صحيح مسلم: ١٣/ ١٨، معجم المعالم الجغرافية في السيرة النبوية ص ٣٣٢.\n(^٥) بتقديم الزاي نص عليه ابن حجر في الفتح: ٢/ ٧٧، والسيوطي في الديباج: ٤/ ٤٦٨ وغيرهما.\n(^٦) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب المسابقة بين الخيل وتضميرها: ٣/ ١٤٩١ \"حديث ٩٥\".\nوأخرجه البخاري في صحيحه، كتاب الصلاة، باب هل يقال مسجد بني فلان؟: ١/ ١٥٢ فتح، \"حديث ٤٢٠\".","vol":"15","page":279},{"text":"٧٦٩١ - حدثنا الحسن بن عفان (^١)، قال: حدثنا أبو أسامة (^٢)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، \"أنَّ رسول الله ﷺ ضَمَّر الخيل فأرسلها من الحفياء، وما كان غير مضمَّر أرسله من الثنية إلى مسجد بني زريق\" (^٣).\n_________\n(^١) العامري.\n(^٢) أبو أسامة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\"، إلا أن مسلما لم يسق لفظه من طريق أبي أسامة عن عبيد الله بن عمر، عن نافع وإنما ساق الإسناد، وقال: بمعنى حديث مالك عن نافع.\nفوائد الاستخراج:\n١) تصريح أبي أسامة: حماد بن أسامة الكوفي بالتحديث، وهو موصوف بالتدليس، وروايته عند مسلم بصيغة العنعنة. =\n⦗٢٨١⦘ = ٢) ذكر لفظ الحديث من طريق أبي أسامة عن عبيد الله بن عمر، عن نافع، ومسلم أحال به على رواية مالك، عن نافع.","vol":"15","page":280},{"text":"٧٦٩٢ - حدثنا موسى بن إسحاق القوَّاس، قال: حدثنا عبد الله بن نمير (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: \"ضَمَّر رسول الله ﷺ الخيل، فكان يرسل التي ضُمِّرت من الحفياء إلى ثنية الوداع، والتي لم تضمر من ثنية الوداع إلى مسجد بني زريق\" (^٢).\n_________\n(^١) عبد الله بن نمير؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر الحديث \"٧٦٩٠\".","vol":"15","page":281},{"text":"٧٦٩٣ - حدثنا كربزان (^١)، قال: حدثنا يحيى (^٢)، قال: حدثنا عبيد الله بن عمر بمثله.\n_________\n(^١) هو عبد الرحمن بن محمد بن منصور البصري.\n(^٢) هو يحيى بن سعيد بن فروخ القطان.","vol":"15","page":281},{"text":"٧٦٩٤ - وحدثنا عباس الدوري، قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر (^١)، بإسناده مثله (^٢).\n_________\n(^١) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\"، ولم يسق لفظه مسلم من طريق عبيد الله بن عمر عن نافع، وإنما ساق الإسناد إليه، ثم قال: بمعنى حديث مالك عن نافع.","vol":"15","page":281},{"text":"٧٦٩٥ - حدثنا الصَّغاني، قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن نافع، عن ابن عمر، \"أنَّ رسول الله ﷺ\n⦗٢٨٢⦘ سبَّق بين الخيل، فجعل غاية المضمرة الحفياء -أو الحيفاء- إلى ثنية الوداع، والتي لم تضمر من ثنية الوداع إلى مسجد بني زريق. قال عبد الله: جئت سابقا يومئذ\" (^٢).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\"، لكن لم يسق مسلم لفظه إنما ساق الإسناد، ثم قال: \"بمعنى حديث مالك عن نافع. وزاد في حديث أيوب، من رواية حماد وابن علية: قال عبد الله: فجئت سابقا فطفَّف بي الفرسُ المسجدَ\".\nفوائد الاستخراج:\n١) تعيين اسم والد حماد الراوي عن أيوب، وإن كان مسلم قيده بقوله \"وهو ابن زيد\".\n٢) سياق لفظ الحديث كاملا من طريق حماد بن زيد عن أيوب عن نافع. ومسلم أحال به على رواية مالك عن نافع.","vol":"15","page":281},{"text":"٧٦٩٦ - حدثنا يوسف بن سعيد بن مسلم، قال: حدثنا حَجَّاج بن محمد، عن ابن جُرَيج (^١)، قال: أخبرني موسى بن عقبة، عن نافع، قال: قال عبد الله بن عمر: \"كان النبي ﷺ سبّق بين الخيل، فيدفع ما ضُمر منها من الحفياء إلى الثنية، ويدفع ما لم يضمر منها إلى مسجد بني زريق\".\nوقال نافع (^٢): حدثنا عبد الله، قال: قال رسول الله ﷺ: \"الخيل في نواصيها (^٣) الخير إلى يوم القيامة\" (^٤).\n_________\n(^١) ابن جُرَيج؛ موضع الالتقاء مع مسلم.\n(^٢) أي بالإسناد المتصل السابق.\n(^٣) جمع \"ناصية\" وهو الشعر المسترسل على الجبهة، كنى بها عن جميع ذات الفرس.\nيقال: فلان مبارك الناصية ومبارك الغُرة. أفاده السيوطي في الديباج: ٤/ ٤٦٨.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\"، ولم يسق مسلم لفظه من طريق موسى بن =\n⦗٢٨٣⦘ = عقبة عن نافع، واكتفى بسياق الإسناد، ثم قال: \"بمعنى حديث مالك عن نافع\" اهـ.\nوليس عند مسلم في الرواية التي أحال إليها قوله في آخر الحديث: \"الخيل في نواصيها الخير … \" الحديث، لكن أخرجها مستقلة عن بقية الحديث بنفس الإسناد، وسيأتي تخريجها عند ذكر المصنف لها في \"حديث ٧٧١٣\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية موسى بن عقبة عن نافع، ومسلم أحال به على رواية مالك عن نافع.","vol":"15","page":282},{"text":"٧٦٩٧ - حدثنا هلال بن العلاء، قال: حدثنا حسين (^١)، قال: حدثنا وهيب (^٢)، عن موسى (^٣). ح\nوحدثنا الصَّغاني، قال: حدثنا معاوية (^٤)، عن أبي إسحاق الفزاري، عن موسى (^٥)، عن نافع، عن ابن عمر قال: \"سابق رسول الله ﷺ … \" فذكر نحوه إلى قوله: \"بني زُريق\" (^٦).\n_________\n(^١) ابن عياش الباجُدائي.\n(^٢) ابن خالد بن عجلان الباهلي مولاهم البصري،\n(^٣) موسى بن عقبة؛ موضع الالتقاء مع مسلم.\n(^٤) ابن عمرو بن المهلب الأزدي، المعروف بابن الكرماني.\n(^٥) موسى بن عقبة؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\".","vol":"15","page":283},{"text":"٧٦٩٨ - حدثنا عيسى بن أحمد، قال: حدثنا ابن وهب (^١)، عن أسامة بن زيد، عن نافع، عن ابن عمر، عن\n⦗٢٨٤⦘ رسول الله ﷺ \"أنه كان يسابق بالخيل التي قد ضُمرت، فكان يرسلها من الحفياء إلى ثنية الوداع، وكان أمدَها، وكان يسابق بالخيل التي لم تضمر من ثنية الوداع إلى مسجد بني زريق، وهو أمدها\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٠\"، ولم يسق مسلم لفظه من طريق ابن وهب، عن أسامة بن زيد، عن نافع، وإنما ساق الإسناد وقال: \"بمعنى حديث مالك عن نافع\".\nفوائد الاستخراج:\n١) تعيين اسم والد أسامة، وإن كان مسلم قيده بقوله: \"يعني ابن زيد\".\n٢) ذكر لفظ الحديث من رواية أسامة بن زيد، عن نافع، ومسلم أحال به على رواية مالك، عن نافع.","vol":"15","page":283},{"text":"<span data-type='title' id=toc-1085>باب فضل الخيل على غيرها من الدواب، وما يكره من الخيل، والدليل على أن الجهاد لا ينقطع إلى يوم القيامة.</span>","vol":"15","page":285},{"text":"٧٦٩٩ - حدثنا سعيد بن مسعود، قال: حدثنا النضر بن شهيل، قال: أخبرنا شعبة، عن حصين (^١)، عن الشعبي، عن عروة بن أبي الجعد، قال: قال رسول الله ﷺ: \"الخير معقود في نواصي الخيل إلى يوم القيامة، قيل: يا رسول الله، ما الخير؟ قال: الأجر والمغنم\" (^٢).\n_________\n(^١) حصين؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة: ٣/ ١٤٩٣ \"حديث ٩٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب الخيل معقود في نواصيها الخير إلى يوم القيامة: ٢/ ٣١٩ فتح، \"حديث ٢٨٥٠\".","vol":"15","page":285},{"text":"٧٧٠٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن حُصين (^١)، وابن أبي السَّفَر (^٢)، سمعا الشعبي يقول: سمعت عروة بن الجعد البارقي، يقول: سمعت رسول الله ﷺ، فذكر مثله (^٣).\n_________\n(^١) حصين؛ موضع الالتقاء مع مسلم.\n(^٢) هو عبد الله بن أبي السفر، واسمه سعيد بن يُحمد الهمداني الثوري الكوفي، توفي في خلافة مروان بن محمد، وثقه النقاد، منهم أحمد بن حنبل، والذهبي، وابن حجر وغيرهم.\nانظر العلل لأحمد بن حنبل: ٢ / الفقرة: ١٥٩٣، الكاشف \"١ / ت: ٢٧٥٥\"، التقريب \"ت: ٣٣٧٩\".\n(^٣) تقدم تخريجه، انظر \"حديث ٧٦٩٩\".","vol":"15","page":285},{"text":"٧٧٠١ - حدثنا أبو داود الحراني، قال: حدثنا أبو زيد الهروي (^١)، قال: حدثنا شعبة، عن حُصين، وابن أبي السفر، عن الشعبي، عن عروة بن الجعد، عن النبي ﷺ قال: \"الخير معقود بنواصي الخيل إلى يوم القيامة: الأجر والمغنم\" (^٢).\n_________\n(^١) هو سعيد بن الربيع العامري الحَرَشي.\n(^٢) تقدم تخريجه، انظر \"حديث ٧٦٩٩\".","vol":"15","page":286},{"text":"٧٧٠٢ - حدثنا ابن أبي رجاء (^١)، قال: أخبرنا وكيع. ح\nوأخبرنا الصَّغاني، قال: حدثنا يعلى بن عبيد، قالا: حدثنا زكريا بن أبي زائدة (^٢)، عن عامر، عن عروة البارقي، قال: قال رسول الله ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\". قال وكيع: \"الأجر والمغنم\" (^٣).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري، أبو جعفر المصيصي.\n(^٢) زكريا بن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٣) تقدم تخريجه، انظر \"حديث ٧٦٩٩\"، وهو عند مسلم من طريق زكريا برقم ٩٨.\nفوائد الاستخراج:\n١) ذكر كنية والد زكريا الراوي عن عامر الشعبي.","vol":"15","page":286},{"text":"٧٧٠٣ - حدثنا يونس بن حبيب، قال: أخبرنا أبو داود، قال: حدثنا شعبة (^١)، عن أبي إسحاق، قال: سمعت العَيْزَار بن حريث يحدث عن عروة البارقي، عن النبي ﷺ قال: \"الخيل معقود في نواصيها الخير\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٩\"، ولم يذكر مسلم لفظ الحديث من طريق شعبة عن أبي إسحاق، واكتفى بسياق الإسناد إلى النبي ﷺ، ثم قال: \"بهذا، =\n⦗٢٨٧⦘ = ولم يذكر الأجر والمغنم\" اهـ.\nفوائد الاستخراج:\n١) تصريح أبي إسحاق السبيعي بالسماع من العيزار بن حريث وهو مشهور بالتدليس، وقد وقعت روايته في صحيح مسلم بصيغة العنعنة، وإن كان هذا غير ضائر لأن مسلما أخرج الرواية من طريق شعبة عنه، وقد قال شعبة: كفيتكم تدليس ثلاثة، وذكر منهم أبا إسحاق السبيعي.\nانظر تعريف أهل التقديس بمراتب الموصوفين بالتدليس لابن حجر ص ١٨٦.\n٢) ذكر لفظ الحديث كاملا من طريق العيزار بن حريث عن عروة بن الجعد.","vol":"15","page":286},{"text":"٧٧٠٤ - حدثنا شعيب بن عمرو الدمشقي، وأحمد بن شيبان، قالا: حدثنا سفيان بن عيينة (^١)، عن شبيب بن غَرْقَدَة، عن عروة البارقي، قال: قال النبي ﷺ: \"الخيل معقودٌ في نواصيها الخير\" (^٢).\nقال شعيب: \"بنواصي الخيل\"، وزاد شعيب: قال سفيان: وزاد فيها مجالد (^٣) عن الشعبي، عن عروة: \"الأجر والمغنم\".\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٩\"، ولم يذكر مسلم لفظه من طريق شبيب بن غرقدة عن عروة البارقي، واكتفى بسياق الإسناد إلى النبي ﷺ مع التنبيه على أنه لم يذكر في هذه الرواية \"الأجر والمغنم\".\nفوائد الاستخراج:\n١) التعريف بسفيان الراوي عن شبيب بن غرقدة، وأنه ابن عيينة.\n٢) ذكر لفظ الحديث كاملا من طريق شبيب بن غرقدة، عن عروة البارقي.\n(^٣) ابن سعيد بن عُمير الهمداني، أبو عمرو الكوفي.","vol":"15","page":287},{"text":"٧٧٠٥ - حدثنا جعفر الصائغ، والصَّغاني، قالا: حدثنا معاوية بن عمرو (^١)، قال: حدثنا زائدة (^٢)، عن شبيب (^٣)، عن عروة، عن النبي ﷺ بمثله: \"الخير إلى يوم القيامة\" (^٤).\n_________\n(^١) ابن المهلب بن عمرو الكوفي.\n(^٢) ابن قدامة الثقفي.\n(^٣) شبيب؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٩\"، ولم يذكر مسلم لفظ الحديث من طريق شبيب كما أوضحته في تخريج الرواية السابقة برقم \"٧٧٠٤\".","vol":"15","page":288},{"text":"٧٧٠٦ - حدثنا أبو علي الزعفراني، قال: حدثنا إسماعيل بن علية (^١)، عن يونس بن عبيد، عن عمرو بن سعيد، عن أبي ما زرعة بن عمرو بن جرير، عن جرير بن عبد الله البجلي، قال: \"رأيت رسول الله ﷺ يلوي ناصية فرسه بيده\" (^٢).\n_________\n(^١) إسماعيل بن علية؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة: ٣/ ١٤٩٣ \"حديث ٩٧\"، ولم يذكر مسلم لفظه من طريق إسماعيل بن علية عن يونس بن عبيد، وإنما ساق لفظ الحديث من طريق يزيد بن زريع، عن يونس بن عبيد، ثم ساق طريق ابن علية عن يونس وقال: \"بهذا الإسناد مثله\" اهـ. وزاد مسلم في رواية ابن زريع عن يونس، قوله ﵊: \"الخيل معقود بنواصيها الخير إلى يوم القيامة: الأجر والغنيمة\" وستأتي عند المصنف في الروايات التالية لهذا الحديث.\nفوائد الاستخراج: =\n⦗٢٨٩⦘ = ١) ذكر نسب جرير بن عبد الله ﵁.\n٢) ذكر متن رواية ابن علية عن يونس بن عبيد، ومسلم أحال به على رواية يزيد بن زريع، عن يونس بن عبيد.","vol":"15","page":288},{"text":"٧٧٠٧ - حدثنا الغَزي، قال: حدثنا الفريابي (^١)، قال: حدثنا سفيان (^٢). ح\nوحدثنا الصَّغاني، قال: حدثنا قبيصة (^٣)، قال: حدثنا سفيان. ح\nوحدثنا السلمي، قال: حدثنا عبد الرزاق، قال: حدثنا الثوري، عن يونس بن عبيد، عن عمرو بن سعيد، عن أبي زرعة بن عمرو بن جرير، عن جرير بن عبد الله البجلي، قال: \"رأيت رسول الله ﷺ يلوي ناصية فرسه بيده، فقلت له: قال: الخيل معقود في نواصيها الخير. زاد قبيصة: قيل: يا رسول الله، وما الخير؟ قال: الأجر والغنيمة\" (^٤).\n_________\n(^١) وهو محمد بن يوسف بن واقد.\n(^٢) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٣) ابن عقبة السوائي.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٧٠٦\"، ولم يسق مسلم لفظ الحديث من طريق سفيان، عن يونس، وإنما أحال به رواية يزيد بن زريع عن يونس.\nفوائد الاستخراج:\n١) تعيين \"سفيان\" الراوي عن يونس بن عبيد.\n٢) ذكر لفظ الحديث من طريق سفيان الثوري عن يونس بن عبيد به.","vol":"15","page":289},{"text":"٧٧٠٨ - حدثنا أسيد بن عاصم (^١)، قال: حدثنا الحسين بن حفص (^٢)، قال: حدثنا سفيان (^٣)، بإسناده، قال: \"رأيت النبي ﷺ يلوي ناصية فرسه، ويقول: الخير معقود بنواصي الخيل إلى يوم القيامة؛ الأجر والغنيمة. وسألته عن نظرة الفجأة، فأمرني أن أصرف بصري\" (^٤).\n_________\n(^١) ابن عبد الله الأصبهاني الثقفي.\n(^٢) ابن الفضل الهمداني.\n(^٣) سفيان الثوري، موضع الالتقاء مع مسلم.\n(^٤) تقدم تخريجه بمثل الحديث الذي قبله \"حديث ٧٧٠٧\"، ولم يذكر مسلم في روايته في هذا الموطن قوله في آخر الحديث: \"وسألته عن نظرة الفجأة، فأمرني أن أصرف بصري\"، لكن أخرجه في موضع آخر في صحيحه بنفس الإسناد مقتصرا على هذه الجملة فقط، كتاب الآداب، باب نظرة الفجاة: ٣/ ١٦٩٩ - ١٧٠٠ \"\"حديث ٤٥\".","vol":"15","page":290},{"text":"٧٧٠٩ - حدثنا موسى بن سعيد، قال: حدثنا مسدد (^١). ح\nوحدثنا أبو المثنى (^٢)، قال: حدثنا محمد بن المنهال، قالا: حدثنا يزيد بن زريع (^٣)، قال: حدثنا يونس بن عبيد، عن عمرو بن سعيد، عن أبي زرعة، عن جرير، قال: \"رأيت النبي ﷺ يلوي ناصية فرسه بإصْبَعِه، ويقول: الخير معقود في نواصي الخيل إلى يوم القيامة\" (^٤).\n_________\n(^١) ابن مسرهد بن مسربل الأسدي.\n(^٢) هو معاذ بن المثنى بن معاذ العنبري.\n(^٣) يزيد بن زريع؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٧٠٦\".","vol":"15","page":290},{"text":"٧٧١٠ - حدثنا الحارث بن أبي أسامة، قال: حدثنا العباس بن الفضل (^١)، قال: حدثنا عبد الوارث (^٢)، عن يونس بن عبيد (^٣)، مثل حديث الفريابي، عن الثوري (^٤).\n_________\n(^١) ابن العباس بن يعقوب العبدي الأزرق، أبو عثمان البصري، أكثر الحفاظ على جرحه، فقال ابن معين: كذاب خبيث، وقال البخاري وأبو حاتم: ذهب حديثه، وذكره ابن حبان في الثقات، وقال: يخطئ ويخالف، وخلص ابن حجر إلى أنه: ضعيف.\nانظر سؤالات ابن الجنيد لابن معين، ت: ٢٠٩، التاريخ الكبير للبخاري: ٧/ ٦٠٥، الجرح والتعديل: \"٦ / ت: ١١٦٧ \"، الثقات لابن حبان: ٨/ ٥١٠، التقريب \"ت: ٣٢٠٣ \".\n(^٢) ابن سعيد العنبري مولاهم البصري.\n(^٣) يونس بن عبيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٧٠٦\"، ورواية الفريابي عن الثوري هي عند المصنف برقم \"٧٧٠٧\".","vol":"15","page":291},{"text":"٧٧١١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: سمعت شعبة (^٢). ح\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: أخبرنا شعبة، قال: أخبرني أبو التياح، قال: سمعت أنس بن مالك يقول: إن النبي ﷺ قال: \"البركة في نواصي الخيل\" (^٣).\n_________\n(^١) ابن محمد المصيصي الأعور.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة: ٣/ ١٤٩٤، \"حديث ١٠٠\". =\n⦗٢٩٢⦘ = وأخرجه البخاري في صحيحه، كتاب الجهاد والسير، باب الخيل معقود في نواصيها الخير إلى يوم القيامة: ٢/ ٣١٩ \"حديث ٢٨٥١\".","vol":"15","page":291},{"text":"٧٧١٢ - حدثنا الصَّغاني، قال: أخبرنا أبو النضر (^١)، قال: أخبرنا شعبة (^٢)، قال: أخبرني أبو التياح يزيد بن حميد الضُّبَعي، قال: سمعت أنس بن مالك، عن النبي ﷺ قال: \"البركة في نواصي الخيل\" (^٣).\n_________\n(^١) هو: هاشم بن القاسم الليثي مولاهم، الملقب بقيصر.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٧١١\".\nفوائد الاستخراج:\n١) تصريح شعبة بالإخبار عن أبي التياح، وهو أقوى في التحمل من صيغة العنعنة الواقعة في رواية مسلم.\n٢) ذكر اسم أبي التياح واسم والده ونسبه، وقد وقع في رواية مسلم بكنيته فقط.","vol":"15","page":292},{"text":"٧٧١٣ - حدثنا عيسى بن أحمد، قال: أخبرنا ابن وهب. ح\nوحدثنا يونس (^١)، قال: أخبرنا ابن وهب؛ أن مالك بن أنس (^٢) حدثه، عن نافع، عن عبد الله بن عمر، أن النبي ﷺ قال: \"الخيل في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٦\".","vol":"15","page":292},{"text":"٧٧١٤ - حدثنا أبو الحسن الميموني، وأبو داود الحراني، قالا: حدثنا محمد بن عبيد (^١). ح\nوحدثنا موسى بن إسحاق القوَّاس، قال: حدثنا ابن نمير (^٢)، قالا: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن أبي أمية الطنافسي.\n(^٢) ابن نمير؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٦\"، لكن لم يذكر مسلم لفظ الحديث من رواية عبيد الله بن عمر عن نافع، وإنما أحال به على رواية مالك عن نافع.\nفوائد الاستخراج:\n١) تصريح ابن نمير بالتحديث من عبيد الله بن عمر وهو أقوى في التحمل، وقد وقعت روايته عند مسلم بالعنعنة.\n٢) ذكر لفظ الحديث من طريق عبيد الله بن عمر عن نافع.","vol":"15","page":293},{"text":"٧٧١٥ - حدثنا طاهر بن عمرو بن الربيع بن طارق، قال: حدثني أبي (^١)، قال: حدثنا الليث (^٢). ح\nوحدثنا الحارث بن أبي أسامة، قال: حدثنا أبو النضر، قال: أخبرنا الليث، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إنَّ الخيل في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) هو عمرو بن الربيع بن طارق.\n(^٢) الليث؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٦\"، ولم يذكر مسلم لفظ الحديث من =\n⦗٢٩٤⦘ = طريق الليث عن نافع، واكتفى بالإحالة على رواية مالك، عن نافع.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق الليث عن نافع، ومسلم أحال به على رواية ماللث، عن نافع.","vol":"15","page":293},{"text":"٧٧١٦ - حدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، عن أسامة بن زيد (^١)، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"الخيل في نواصيها الخير إلى يوم القيامة\" (^٢).\n_________\n(^١) أسامة بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٦\"، ولم يذكر مسلم لفظ الحديث من رواية أسامة بن زيد عن نافع، واكتفى بالإحالة على رواية مالك، عن نافع.\nفوائد الاستخراج:\n١) ذكر اسم والد أسامة الراوي عن نافع.\n٢) ذكر لفظ الحديث من طريق أسامة بن زيد عن نافع، ومسلم أحال به على رواية مالك عن نافع.","vol":"15","page":294},{"text":"٧٧١٧ - حدثنا ابن الجنيد، قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا عبد الله بن عون، عن نافع (^١)، عن ابن عمر، عن النبي ﷺ قال: \"الخيل معقود بنواصيها الخير يوم القيامة\" (^٢).\n_________\n(^١) نافع؛ موضع الالتقاء مع مسلم.\n(^٢) تقدم تخريجه، انظر \"حديث ٧٥٩٦\".","vol":"15","page":294},{"text":"٧٧١٨ - حدثنا يوسف بن سعيد، قال: حدثنا حجاج (^١)، عن ابن جُرَيج، قال: أخبرني موسى بن عقبة، عن نافع (^٢)، قال: قال عبد الله: قال رسول الله ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن محمد الأعور المصيصي.\n(^٢) نافع؛ موضع الالتقاء مع مسلم.\n(^٣) تقدم تخريجه، انظر \"حديث ٧٥٩٦\".","vol":"15","page":295},{"text":"٧٧١٩ - حدثنا عباس التَّرْقُفي (^١)، قال: حدثنا عثمان بن سعيد بن كثير -يعني: ابن دينار- قال: حدثنا شعيب بن أبي حمزة، عن نافع (^٢)، عن ابن عمر، قال: قال النبي ﷺ: \"الخيل في نواصيها الخير إلى يوم القيامة\" (^٣).\nمن هنا لم يخرجاه.\n_________\n(^١) هو العباس بن عبد الله بن أبي عيسى أبو محمد الباكسائي، نزيل بغداد، المعروف بابن الترَّقفي.\n(^٢) نافع؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٥٩٦\".","vol":"15","page":295},{"text":"٧٧٢٠ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون. ح\nوحدثنا الصَّغاني، قال: أخبرنا أبو النضر، قالا: حدثنا المسعودي (^١)، عن أبي حميد (^٢)، عن عروة\n⦗٢٩٦⦘ البارقي (^٣)، قال: قال النبي ﷺ: \"الخير معقود بنواصي الخيل إلى يوم القيامة\". زاد أبو النضر: \"فقيل له: ما الخير يا رسول الله؟ قال: الأجر والمغنم\" (^٤).\n_________\n(^١) هو عبد الرحمن بن عبد الله بن عتبة الكوفي.\n(^٢) كذا في الأصل، والذي رأيته في مصادر ترجمته، والكتب التي أخرجت الحديث من طريقه تكنيته \"بأبي حميدة\" بإثبات التاء في آخره، إلا ما جاء في نسخة لثقات ابن =\n⦗٢٩٦⦘ = حبان: ٥/ ١٦٤ الهامش، من تكنيته بأبي حُميد بدون تاء، وقد خطأها المعلق عليه، وتصحف في تهذيب الكمال: ٢٠/ ٦ إلى \"أبي عُبيدة\".\nوهو علي بن عبد الله الظّاعني، ذكره ابن حبان في الثقات: ٥/ ١٦٤، وقال الذهبي: لا يكاد يُعرف. وكل من ترجم له لم يذكر من الرواة عنه غير عبيدة بن أبي رائطة، مع أن الحديث الذي معنا رواه عنه المسعودي، والأوزاعي -وهما من الثقات- كما سيأتي في التخريج، فإذا أضفنا إلى هذا إخراج أبي عوانة له في صحيحه، كان في هذا تقوية لأمره ورفعًا للجهالة عنه.\nانظر التاريخ الكبير \"٦/ت: ٢٤٠٨\"، الثقات لابن حبان: ٥/ ١٦٤، الأسامي والكنى لأبي أحمد الحاكم \"٤ /ت: ١٨٩٢\"، المنتقى في سرد الكنى \"١ /ت: ١٨٢١\"، الميزان \"٤/ ت: ١٠١٣١\"،\n(^٣) عروة البارقي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٦٩٩\"، وأخرجه كذلك من طريق المسعودي عن أبي حميدة به، والطبراني في المعجم الكبير \"١٧/ ١٥٩\" \"حديث ٤١٦\"، وكذا من طريق الأوزاعي عن أبي حميدة به في المعجم الكبير: ١٧/ ١٥٩ \"حديث ٤١٧\"، والأوسط: ٢/ ٢٥٩ \"حديث ١٩١٩\".","vol":"15","page":295},{"text":"٧٧٢١ - حدثنا أبو الأزهر (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة (^٢)، قال: قال\n⦗٢٩٧⦘ رسول الله ﷺ: \"الخيل معقود في نواصيها الخير: الأجر والغنيمة، والمنفق (^٣) عليها كالمتعفف يده بالصدقة في سبيل الله\" (^٤).\n_________\n(^١) هو أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) أبو هريرة؛ موضع الالتقاء مع مسلم.\n(^٣) كتب فوق هذه الكلمة في الأصل: \"خ النفقة\".\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه ضمن حديث طويل في عقوبة مانع الزكاة، ولم يذكر الأجر والغنيمة والنفقة على الخيل، كتاب الزكاة، باب إثم مانع الزكاة: ٣/ ٦٨٣، \"حديث ٢٦\".\nوأخرجه بنحو رواية المصنف وتمامها، أبو يعلى في مسنده: ١٠/ ٤٠٨، \"حديث ٦٠١٤ \" \"والطبراني في الأوسط: ٣/ ٢٦٠ - ٢٦١، \"حديث ٣٠٨٨\"، والبيهقي في سننه: ٦/ ٣٢٩ كلهم من طرق، عن عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة به، وإسناده صحيح، وقال المنذري في الترغيب والترهيب: ٢/ ٢٢١ \"حديث ١٨٧٨\"، والهيثمي في المجمع: ٥/ ٢٥٩: رجاله رجال الصحيح.\nفوائد الاستخراج:\n١) أخرج المصنف قوله ﵊: \"الخيل معقود في نواصيها الخير\"، من طريق صحيحة عن أبي هريرة، في حين أن مسلما أورد هذه الجملة من طريق سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، وسهيل تكلم فيه جمع من النقاد كما في الميزان: \"٢ / ت: ٣٦٠٤\" وغيره.","vol":"15","page":296},{"text":"٧٧٢٢ - حدثنا السُّلمي، وأبو أمية، قالا: أخبرنا خالد بن مخلد، قال: حدثنا سليمان بن بلال.\nوحدثنا محمد بن عامر الرملي، قال: حدثنا محمد بن كثير (^١)، عن\n⦗٢٩٨⦘ معمر، كلاهما عن سهيل (^٢)، عن أبيه، عن أبي هريرة، قال: قال ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن أبي عطاء الثقفي مولاهم، الصنعاني، أبو يوسف، نزيل المصيصة.\n(^٢) سهيل؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٧٢١\".","vol":"15","page":297},{"text":"٧٧٢٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا وهيب (^١)، عن سهيل (^٢)، بمثله (^٣).\n_________\n(^١) ابن خالد بن عجلان الباهلي مولاهم. وتصحف في المطبوع من مسند أبي عوانة: ٥/ ١٦ إلى \"وهب\".\n(^٢) سهيل؛ موضع الالتقاء مع مسلم.\n(^٣) تقدم تخريجه، انظر \"حديث ٧٧٢١\".","vol":"15","page":298},{"text":"٧٧٢٤ - ز حدثنا عباس الدوري، والسلمي، ومحمد بن حيويه، قالوا: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن أشعث بن سوّار، عن أبي زياد التيمي (^١)، عن النعمان بن بشير، قال: قال رسول الله ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٢).\n_________\n(^١) ترجم له الذهبي في الميزان \"٤/ت: ١٠٢٠٥، والمغني \"٢/ت: ٧٤٧٢\" وقال مجهول. ونقل قوله الهيثمي في مجمع الزوائد: ٥/ ٢٦٠، وابن حجر في لسان الميزان \"٧ /ت: ٩٩٩١\" ولم يتعقباه بشيء.\n(^٢) الحديث من زوائد المصنف على مسلم، وإسناده ضعيف فيه علتان:\n١) ضعف أشعث بن سوار الكندي. =\n⦗٢٩٩⦘ = ٢) وجهالة شيخه أبي زياد التيمي.\nوعزاه الهيثمي في مجمع الزوائد: ٥/ ٢٥٩ - ٢٦٠ إلى معجم الطبراني الكبير وقال: \"فيه أبو زياد التيمي قال الذهبي مجهول\" اهـ.\nوالظاهر أن مسند النعمان بن بشير هو ضمن المفقود من معجم الطبراني الكبير ممّا لم يطبع.\nوعزاه السيوطيّ في الجامع الكبير: ١/ ٤١٠، كذلك إلى ابن قانع وابن شاهين.","vol":"15","page":298},{"text":"٧٧٢٥ - ز حدّثنا أبو زرعة الرازي، قال: حدّثنا يحيى بن أبي الخَصِيب (^١)، قال: حدثني ابن أخي إبراهيم بن أبي عبلة -واسمه هانئ بن عبد الرّحمن (^٢) - عن إبراهيم بن أبي عَبْلة (^٣)، عن الوليد بن عبد الرّحمن (^٤)، عن جبير بن نفير، عن سلمة بن نُفيل الكِندي، قال: سمعت\n⦗٣٠٠⦘ النبي ﷺ يقول: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٥).\nقال أبو عوانة: اسم أبي عبلة شِمْر.\n_________\n(^١) هو يحيى بن زياد الرازي، قاضي عكبرا، وثقه أبو حاتم، وأبو زرعة، وأثنيا عليه، وذكره ابن حبّان في ثقاته وقال: يغرب إذا حدث عن هانئ بن عبد الرّحمن بن أبي عبلة عن عمه.\nانظر الجرح والتعديل \"٩ /ت: ٦١٩\"، الثقات لابن حبّان: ٩/ ٢٦٤، لسان الميزان \" ٧/ ت: ٩٢٠٨\".\n(^٢) ابن أبي عبلة، من كور بيت المقدس، ذكره ابن حبّان في الثقات: ٧/ ٥٨٣، وقال: ربما أغرب، ولم يتعقبه الحافظ في لسان الميزان بشيء. انظر لسان الميزان: \" ٧/ ت: ٨٩٧٦\".\n(^٣) بفتح أوله، وسكون الموحدة، تليها لام مفتوحة، ثمّ هاء واسمه: شِمْر، بكسر المعجمة، ابن يقظان الشامي.\n(^٤) الجرشي، بضم الجيم، وبالشين المعجمة، الحمصي الزجاج، وثقه عامة النقاد، منهم: أبو حاتم، والذهبي، وابن حجر وغيرهم.\nانظر الجرح والتعديل \" ٩/ ت: ٣٨\"، الكاشف \" ٢ /ت: ٦٠٧٦ \"، التقريب \"ت: ٧٤٨٦\".\n(^٥) الحديث من زوائد المصنِّف على مسلم، وإسناده لا بأس به، لأجل ما قيل في يحيى بن الخصيب، وهانئ بن عبد الرّحمن ممّا ذكرته في ترجمتهما قبل قليل، إِلَّا أن الحديث صحيح بلا إشكال، لأنهما لم يتفردا به، بل تابعهما جماعة من الرواة.\nفقد أخرج هذا الحديث الطبراني في المعجم الكبير: ٧/ ٥٢ \"حديث ٦٣٥٧\" من طريق العباس بن إسماعيل، عن هانئ بن عبد الرّحمن بن أبي عبلة، عن عمه إبراهيم بن أبي عبلة، وأخرجه النسائي في سننه، كتاب الخيل، بدون باب: ٦/ ٥٢٤، \"حديث ٣٥٦٣\"، من طريق خالد بن يزيد المري، عن إبراهيم بن أبي عبلة، وأخرجه أحمد في المسند: ٤/ ١٠٤، والبخاري في التاريخ الكبير: ٤/ ٧٠، والبزار في مسنده \"كشف الأستار: ٢/ ٢٧٣\"، \"حديث ١٦٨٩\"، وابن أبي عاصم في الآحاد والمثاني: ٤/ ٤١١ من طرق عن إبراهيم بن سليمان الأفطس.\nوأخرجه الطبراني في المعجم الكبير: ٧/ ٥٢ \"حديث ٦٣٥٨\" من طريق إسماعيل بن عياش، وأخرجه ابن أبي عاصم في الآحاد والمثاني \"٥/ ٨٣، حديث ٢٦٢٥\" من طريق محمّد بن مهاجر، كلهم: \"ابن أبي عبلة، وإبراهيم الأفطس وإسماعيل بن عياش، ومحمد بن مهاجر\"، عن الوليد بن عبد الرّحمن الجرشي، عن جبير بن نفير، عن سلمة بن نفيل به، وهذا إسناد صحيح، ولفظه عندهم أطول من لفظ المصنِّف.","vol":"15","page":299},{"text":"٧٧٢٦ - ز حدّثنا أبو قلابة الرقاشي، قال: حدثنا معلى بن أسد، قال: حدّثنا محمّد بن حمران (^١)، قال: حدثني سَلْم بن عبد الرّحمن\n⦗٣٠١⦘ الجرمي (^٢)، عن سوادة بن الربيع، أن النبي ﷺ قال: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٣).\n_________\n(^١) ابن عبد العزيز القيسي، أبو عبد الله البصري، قواه بعض الحفاظ كأبي زرعة حيث قال: محله الصدق، وقال أبو حاتم: صالح، وقال الذهبي: صالح الحديث، وتكلم فيه آخرون كالنسائي فقال: ليس بالقوي، وخلص ابن حجر إلى أنه: صدوق فيه لين. =\n⦗٣٠١⦘ = انظر الضعفاء والمتروكين للنسائي \"ت: ٥٣٦\"، الجرح والتعديل \"٧/ ت: ١٣١٤\"، الميزان \"٣/ ت: ٧٤٤٧\"، التقريب \"ت: ٥٨٦٨\".\n(^٢) البصري، قال الإمام أحمد بن حنبل فيه: ما علمت إِلَّا خيرا، ووثقه ابن حبّان، وقال الذهبي وابن حجر: صدوق.\nانظر العلل للإمام أحمد بن حنبل \"٢ /الفقرة: ٢٣٧٧\"، الثقات لابن حبّان: ٤/ ٣٣٤، الميزان \"٢/ ت: ٣٣٧٥\"، التقريب \"ت: ٢٤٨٢\".\n(^٣) الحديث من زوائد المصنِّف على مسلم، وإسناده لا بأس به.\nوأخرجه البزار في مسنده \"كشف الأستار: ٢/ ٢٧٣ \"، \"حديث ١٦٨٨ \"، والطبراني في المعجم الكبير: ٧/ ٩٧، \"حديث ٦٤٨٠\"، وابن أبي عاصم في الآحاد والمثاني: ٥/ ٥٩، \"حديث ٢٥٩٥\" وابن قانع في معجم الصّحابة الجزء ٤ الورقة ٦٠/ أ، كلهم من طريق محمّد بن حمران؛ حدّثنا سلم بن عبد الرّحمن الجرمي به، وقال الهيثمي في مجمع الزوائد: ٥/ ٢٥٩: \"رواه البزار ورجاله ثقات\" وحسن إسناده ابن حجر في مختصر زوائد مسند البزار: ١/ ٦٩٤ \"حديث ١٢٨٠\".\nولفظه عند البزار والطبراني أطول من لفظ المصنِّف، وهو عند البزار أطول قليلا من لفظ الطبراني، بينما اقتصر ابن أبي عاصم وابن قانع على \"الخيل معقود في نواصيها الخير\".\nتنبيه:\nتصحف \"محمّد بن حمران\" الواقع في السند في كشف الأستار إلى \"محمّد بن عمران\" وتصحف \"سلم الجرمي\" عند الطبراني إلى: \"سليمان الجرمي\"، والظاهر أن هذا التصحيف قديم لأن الهيثمي ذكره في مجمع الزوائد: ٥/ ٢٦٠ فقال: رواه الطبراني عن سليمان الجرمي عن سوادة، وسليمان لم أعرفه\" والظاهر أنه مصحف، ولذلك لم =\n⦗٣٠٢⦘ = يعرفه الهيثمي، على أنه ﵀ أدخل هذا الكلام في حديث آخر، وهو حديث ابن الحنظلية الآتي برقم ٧٧٢٧ وهو لا دخل له فيه.","vol":"15","page":300},{"text":"٧٧٢٧ - ز حدّثنا أبو أسامة الحلبي (^١)، قال: حدثني أبي (^٢)، قال: حدّثنا أبو سعد الأنصاري، قال: أخبرني أبي، عن عبادة بن محمّد بن عبادة بن الصامت، أن سهل بن الحنظلية، حدث معاوية، قال: سمعت النَّبي ﷺ يقول: \"الخير معقود في نواصي الخيل إلى يوم القيامة، وأهلها معانون عليها، والمنفق عليها كالباسط يده لا يقبضها\" (^٣).\n_________\n(^١) هو عبد الله بن محمّد بن بهلول بن أبي أسامة الحلبي، ترجم له أبو أحمد الحاكم وابن منده، وابن عساكر، والذهبي، ولم يذكروا فيه جرحًا ولا تعديلًا.\nانظر الأسامي والكنى لأبي أحمد الحاكم: ٢/ ٢٤، فتح الباب في الكني والأنساب \"ت: ٥٨٣\"، تاريخ دمشق: ٣٢/ ١٦٨، المقتني للذهبي: ١/ ٧٥.\n(^٢) من هنا إلى عبادة بن محمّد لم أقف لهم على تراجم.\n(^٣) الحديث من زوائد المصنِّف على مسلم، وفي إسناده غير واحد ممّن لم أعرفهم، وشيخ المصنِّف لم أر من وثقه، لكن المتن ثابت من غير هذا الطريق.\nفقد أخرجه الطبراني في المعجم الكبير: ٦/ ٩٨ \"حديث ٥٦٢٣\" من طريق هشام بن عمار، وابن قانع في معجم الصّحابة: الجزء ٤، الورقة: ٥٣ / أ، من طريق منصور بن أبي مزاحم، كلاهما \"هشام بن عمار، ومنصور بن أبي مزاحم\" عن يحيى بن حمزة، حدّثنا المطعم بن المقدام الصنعاني، عن الحسن بن أبي الحسن وهو البصري أنه قال لابن الحنظلية، حدّثنا حديثا سمعته من رسول الله ﷺ، قال: سمعت رسول الله ﷺ، وذكر الحديث بنحو رواية المصنِّف، وهذا إسناد حسن.\nوأخرجه المصنِّف كما سيأتي برقم \"٧٧٣٢\" من طريق أبي بكر بن أبي الجحيم =\n⦗٣٠٣⦘ = البصري، قال: حدّثنا أبو عمر الحوضي، قال: حدّثنا إبراهيم بن سعد، عن ابن شهاب، عمن حدثه عن سهل بن الحنظلية به.\nوأخرج أحمد في المسند: ٤/ ١٧٩، وأبو داود في سننه \" ٤٠٨٩ \" جزءا منه وهو قوله: \"المنفق على الخيل، كالباسط يديه بالصدقة لا يقبضها\" ضمن حديث طويل من طريق هشام بن سعد، قال: حدّثنا قيس بن بشر التغلبي، قال: أخبرني أبي، فذكره، وهذا إسناد لا بأس به، قيس بن بشر التغلبي قال عنه أبو حاتم: ما أرى بحديثه بأسًا، ووثقه ابن حبّان. وأبوه بشر التغلبي، قال عنه ابن حجر: صدوق. ومع هذا فقد قال الذهبي في الميزان: ٤ / ت: ٦٩٠٦\" في قيس بن بشير وأبيه: لا يعرفان!.","vol":"15","page":302},{"text":"٧٧٢٨ - حدّثنا محمّد بن عوف الطائي، قال: حدّثنا خالد بن خَلِي، قال: حدّثنا الجرَّاح بن مليح (^١)، عن أرطاة (^٢)، عن المعلى (^٣)، عن\n⦗٣٠٤⦘ نافع (^٤)، عن ابن عمر، قال: قال النبي ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٥).\n_________\n(^١) البهراني، أبو عبد الرّحمن الحمصي، قال ابن معين والنسائي: ليس به بأس، وقال أبو حاتم: صالح الحديث، وخلص ابن حجر إلى أنه صدوق.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٧٨، الجرح والتعديل \"٢ / ت: ٢١٧٦\"، تهذيب الكمال: ٤/ ٥٢٠، التقريب \"ت: ٩١٧\".\n(^٢) ابن المنذر بن الأسود الألهاني، أبو عدي الحمصي، توفي: ١٦٣ هـ، وثقه عامة النقاد، منهم: ابن معين، وأحمد بن حنبل، وابن حجر وغيرهم. انظر تاريخ ابن معين برواية الدارمي \"ت: ١٣٧\"، الجرح والتعديل \"٢ / ت: ١٢٤٩، التقريب \"ت: ٣٠٠\".\n(^٣) ابن إسماعيل الحمصي، وفي بعض المصادر: المدني، قال أبو حاتم: \"ليس بحديثه بأس، صالح الحديث، لم يرو عنه غير أرطاة\" أ. هـ، وذكره ابن حبّان في الثقات وقال: روى عنه أرطاة بن المنذر نسخة مستقيمة، فيها غرائب. =\n⦗٣٠٤⦘ = انظر الجرح والتعديل \"٨/ ت: ١٥٣٣\"، الثقات لابن حبّان: ٧/ ٤٩٣، ذيل ميزان الاعتدال للعراقي ص ٤٢٥ \"ت: ٧٠٤\".\n(^٤) نافع؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدّم تخريجه، انظر \"حديث ٧٧١٣\".","vol":"15","page":303},{"text":"٧٧٢٩ - ز حدّثنا أبو أمية، قال: حدّثنا صبح بن دينار البلدي (^١)، قال: حدثنا يزيد (^٢)، عن فِطْر (^٣)، عن\n⦗٣٠٥⦘ أبي إسحاق (^٤)، عن البراء، رفعه، قال: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٥).\n_________\n(^١) ذكره ابن حبّان في الثقات، وذكره العقيلي في الضعفاء، وأشار إلى أنه خالف في إسناد حديث. وهذا الحديث هو الحديث الّذي أخرجه المصنِّف هنا، وسأذكر كلام العقيلي بعد قليل عند تخريج الحديث.\nتنبيه: وقع اسم هذا الراوي عند المصنِّف هنا، وكذا في إتحاف المهرة: ٢/ ٥١٥: \"صبح\"، بينما ترجم له العقيلي، وابن حبّان، والذهبي، وابن حجر فسموه \"صبيح\" بزيادة الياء التحتية.\nانظر الضعفاء للعقيلي: ٢/ ٢١٧، والثقات لابن حبّان: ٨/ ٣٢٤، الميزان: \" ٢/ ت: ٣٨٥٣، لسان الميزان: ٣/ ت: ٤٢٤٠.\n(^٢) ابن بشار كما في إسناد العقيلي في الضعفاء: ٢/ ٢١٧، ولم أهتد إليه.\n(^٣) ابن خليفة المخزومي مولاهم الحناط، توفي بعد سنة ١٥٠ هـ، وثقه جمع من العلماء كابن سعد، وابن معين وغيرهما، وتكلم فيه بعضهم، فقال ابن سعد: من النَّاس من يستضعفه، وبالغ الجوزجاني فقال: زائغ غير ثقة، وخلص ابن حجر إلى أنه صدوق، رمي بالتشيع.\nانظر طبقات ابن سعد \"٦ /ت: ٢٦١٤\"، وتاريخ ابن معين برواية الدوري: ٢/ ٤٧٧، =\n⦗٣٠٥⦘ = أحوال الرجال \"ت: ٧٢\"، التقريب \"ت: ٥٤٧٦\".\n(^٤) هو: عمرو بن عبد الله الهمداني السبيعي.\n(^٥) الحديث من زوائد المصنِّف على مسلم، وإسناده ضعيف لضعف صبيح بن دينار البلدي، لم يوثقه غير ابن حبّان، وقد ذكره العقيلي والذهبي وابن حجر في جملة الضعفاء، وأخرج الحديث كذلك العقيلي في الضعفاء: ٢/ ٢١٧ من طريقه بنفس الإسناد، وأعله بما محصله أن أبا نعيم روى هذا الحديث عن فِطر، عن أبي إسحاق عن عروة البارقي، فجعل الحديث من مسند عروة البارقي.\nوكذلك تابعه زهير بن معاوية وشعبة بن الحجاج فرويا هذا الحديث عن أبي إسحاق وجعلاه من مسند عروة البارقي. وإن كان شعبة أدخل بين أبي إسحاق وعروة البارقي، العيزار بن حريث.\nوخالفهم جميعا صبيح بن دينار، فروى هذا الحديث عن فطر بن خليفة، عن أبي إسحاق وجعله من مسند البراء بن عازب.\nولا شك أن مخالفة صبيح لهؤلاء الثقات لا تحتمل، ولذلك أورد حديثه هذا العقيلي في ترجمته في الضعفاء: ٢/ ٢١٧، والذهبي في الميزان \"٢ / ت: ٣٨٥٣\"، وابن حجر في لسان الميزان \"٣ / ت: ٤٢٤\"، ممّا يدلُّ على أنهم عدوا هذا الحديث من مناكيره، لأن المعروف أن العلماء الذين صنفوا في الضعفاء، إذا أوردوا حديثا أو أحاديث في ترجمة الراوي، فإنّما يعنون أن هذا الحديث من مناكيره، وإن لم يصرحوا بهذا.\nأما متن الحديث من غير رواية البراء فهو صحيح بلا إشكال، بل إنّه متواتر كما سأذكره عند نهاية الكلام على حديث \"٧٧٣٩\" إن شاء الله تعالى.","vol":"15","page":304},{"text":"٧٧٣٠ - ز حدّثنا يزيد بن سنان، وسعيد بن مسعود، قالا: حدّثنا إسماعيل بن سعيد الجُبيري (^١)، قال: سمعت أبي: سعيدَ بن عبيد الله (^٢)، يحدث عن زياد بن جبير (^٣)، عن أبيه (^٤)، عن المغيرة بن شعبة، قال: قال\n⦗٣٠٧⦘ النَّبي ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة، وأهلها معانون عليها\" (^٥).\n_________\n(^١) الثقفي، البصري، قال أبو حاتم: شيخ، وكره ابن حبّان في ثقاته، وقال ابن حجر: صدوق.\nونسب الدكتور بشار عواد -في تعليقه على تهذيب الكمال- إلى الذهبي أنه وثقه في الكاشف! وليس كذلك، وإنّما قال الذهبي في الكاشف: وثق. وهذا ليس بتوثيق كما هو معروف.\nانظر الجرح والتعديل \"٢ /ت: ٥٨٦\"، الثقات لابن حبّان: ٨/ ٩٢، تهذيب الكمال: ٣/ ١٠٤، الكاشف \"١/ت: ٣٧٩\"، التقريب \"ت: ٤٥٣\".\n(^٢) ابن جبير بن حَيَّة الجبيري الثقفي البصري، وثقه جمع من العلماء، منهم: ابن معين وأحمد بن حنبل، وأبو زرعة وغيرهم. وقال الدارقطني: ليس بالقوي، يحدث بأحاديث يسندها ويوقفها غيره، وخلص ابن حجر إلى أنه صدوق ربما وهم.\nانظر الجرح والتعديل \"٤ /ت: ١٦٧\"، سؤالات الحاكم للدارقطني \"ت: ٣٣٤\"، التقريب \"ت: ٢٣٧٢\".\n(^٣) ابن حية بن مسعود، الثقفي البصري، وثقه عامة الحفاظ، منهم: ابن معين، وأحمد بن حنبل، وأبو زرعة وابن حجر؛ قال: كان يرسل.\nانظر تاريخ ابن معين برواية الدارمي \"ت: ٣٣٧\"، الجرح والتعديل \"٣ /ت: ٢٣٧٩، التقريب \"ت: ٢٠٧١\".\n(^٤) هو جبير بن حية بن مسعود الثقفي، توفي في خلافة عبد الملك بن مروان، رجح ابن حجر أنه صحابي، وقال: لم أر من ذكر جبيرا في الصّحابة وهو من شرطهم … ثمّ ذكر الدّليل على قوله.\nوفي التقريب: ثقة جليل. انظر الإصابة: ١/ ٥٧٠، \"ت: ١٠٩٢\"، التقريب \"ت: ٩٠٧\".\n(^٥) الحديث من زوائد المصنِّف على مسلم، وقد أخرجه كذلك أسلم بن سهل المعروف ببحشل في تاريخ واسط ص ٢٤٣، والطبراني في المعجم الكبير: ٢٠/ ٤٣١، \"حديث ١٠٤٧\"، من طريق عن إسماعيل بن سعيد الجبيرى بنفس إسناد المصنِّف ولفظه، وإسناده حسن.\nولم يذكره الهيثمي في المجمع مع أنه على شرطه!.","vol":"15","page":306},{"text":"٧٧٣١ - ز - حدّثنا ابن فيل: أحمد بن إبراهيم البالسي، قال: حدّثنا عبد الوهّاب بن نجدة، قال: حدثني ابن عياش (^١)، قال: حدّثنا عبد العزيز (^٢)، عن محمّد بن علي (^٣)، عن علي بن أبي طالب، عن النبي ﷺ قال: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (^٤).\n_________\n(^١) هو إسماعيل بن عياش الحمصي.\n(^٢) ابن عبيد الله بن حمزة الحمصي، عامة العلماء على ضعفه، وعباراتهم فيه متفاوتة فممن نصّ على أنه ضعيف فقط: ابن معين، ويعقوب بن سفيان، وابن حجر، وجرحه بأشد من هذا جماعة، منهم: الذهبي حيث قال: واه.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٣٦٦، المعرفة والتاريخ: ٢/ ٤٥٠، الميزان: \"٢ / ت: ٥١١٥\"، التقريب \"ت: ٤١٣٩\".\n(^٣) ابن الحسين بن علي بن أبي طالب، أبو جعفر الباقر.\n(^٤) الحديث من زوائد المصنِّف على مسلم، وإسناده ضعيف فيه علتان: =\n⦗٣٠٨⦘ = الأولى: ضعف عبد العزيز بن عبيد الله بن حمزة الحمصي، كما تبين من ترجمته قبل قليل.\nالثّانية: الانقطاع بين محمد بن علي بن الحسين وجده الأعلى علي بن أبي طالب ﵁، لأنه لم يدركه، وقد أرسل عنه، نصّ عليه جماعة من العلماء، منهم: أبو زرعة، والترمذي، والمزي، والعلّائي.\nانظر سنن التّرمذيّ: ٤/ ٩٩ \"حديث ١٥١٩\"، المراسيل لابن أبي حاتم ص ١٨٥ - ١٨٦، تهذيب الكمال: ٢٦/ ١٣٧ - ١٣٨، جامع التحصيل للعلّائي ص ٢٦٦.\nوقد عزاه ابن حجر في الفتح: ٦/ ١٤٥، عند شرح حديث \"٢٨٥٢\"، إلى ابن أبي عاصم في الجهاد، وهو ضمن المفقود من هذا الكتاب ممّا لم يطبع.\nوأمّا متن الحديث من غير رواية علي ﷺ فهو صحيح بلا إشكال، بل متواتر كما سأذكره في نهاية الكلام على حديث \"٧٧٣٩\".","vol":"15","page":307},{"text":"٧٧٣٢ - ز حدّثنا أبو بكر بن أبي الجحيم البصري، قال: حدّثنا أبو عمر الحوضي، قال: حدّثنا إبراهيم بن سعد، عن ابن شهاب، عمن حدثه، عن سهل بن الحنظلية، قال: قال النبي ﷺ: \"الخيل معقود في نواصيها … \" بمثل حديث أبي سعد الأنصاري إلى قوله: \"إلى يوم القيامة\" (^١).\n_________\n(^١) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٢٧\".","vol":"15","page":308},{"text":"٧٧٣٣ - ز حدّثنا أبو عمرو بن حازم بن أبي غَرَزَة، قال: حدّثنا جُبارة (^١)، قال: حدّثنا عبد الحميد بن\n⦗٣٠٩⦘ بَهْرام (^٢)، قال: حدثني شهر بن حَوْشب، قال: حدثتني أسماء بنت يزيد أنها سمعت النبي ﷺ يقول: \"الخيل معقود في نواصيها الخير إلى يوم القيامة … \"، وذكر الحديث (^٣).\n_________\n(^١) بضم أوله، وفتح الموحدة، وبعد الألف راء، ابن المغلس، الحماني، أبو محمّد الكوفي، كذبه بعض النقاد كابن معين، والأكثر على أنه ضعيف، ولم يكن يتعمد الكذب، منهم ابن عدي، واعتمد الذهبي وابن حجر ضعفه فقط.\nانظر الكامل لابن عدي: ٢/ ١٨٠، تهذيب الكمال: ٤/ ٤٨٩، الكاشف \"١/ ت: =\n⦗٣٠٩⦘ = ٧٤٨، التقريب \"ت: ٨٩٨\".\n(^٢) الفزاري، المدائني، وثقه جمع من النقاد، كأحمد بن حنبل، وعلي بن المديني، وأبي داود، وقال العجلي، وابن عدي: لا بأس به، وخلص ابن حجر إلى أنه: صدوق.\nانظر سؤالات ابن أبي شيبة لعلي بن المديني \"ت: ٥٥\"، ثقات العجلي \"ت: ٩٢١\"، الجرح والتعديل \"٦ / ت: ٤٢\"، الكامل لابن عدي: ٥/ ٣٢٠، التقريب \"ت: ٣٧٧٧\".\n(^٣) الحديث من زوائد المصنِّف على مسلم، وإسناد المصنِّف ضعيف لضعف جُبارة بن مغلس، لكنه لم ينفرد به بل تابعه جماعة من الثقات.\nفقد أخرجه أحمد في المسند: ٦/ ٤٥٥، قال حدّثنا أبو النضر (وهو هاشم بن القاسم بن مسلم البغدادي أحد الثقات).\nوكذا أخرج جزءا منه في: ٦/ ٤٥٨، قال: حدّثنا وكيع.\nوأخرجه أبو نعيم في الحلية: ٩/ ٤٣، من طريق عبد الرّحمن بن مهدي.\nكلهم: \"أبو النضر، وكيع، وعبد الرّحمن بن مهدي\"، عن عبد الحميد بن صرام، قال: حدثني شهر بن حوشب به، وبعضهم قال: عن شهر بن حوشب به. وهذا إسناد حسن، وشهر وإن تكلم فيه جمع من النقاد، فقد وثقه آخرون كما سبق في ترجمته، وخاصة في روايته عن أسماء بنت يزيد، فقد قال الإمام أحمد بن حنبل: روى عن أسماء بنت يزيد أحاديث حسانا.\nوقال الحافظ المنذري بعد أن ذكر الحديث في الترغيب والترهيب: ٢/ ٢١٩، \"حديث ١٨٧\": \"رواه أحمد بإسناد حسن\" اهـ.\nوالحديث اختصره المصنِّف، وأشار إلى ذلك بقوله في آخر الحديث، وذكر الحديث، =\n⦗٣١٠⦘ = وذكره الآخرون بلفظ أتم وأطول.","vol":"15","page":308},{"text":"٧٧٣٤ - حدّثنا أحمد بن شيبان، قال: حدّثنا سفيان بن عيينة، عن مجالد، عن الشعبي (^١)، عن عروة البارقي، قال: قال النبي ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة: الأجر والمغنم\" (^٢).\n_________\n(^١) الشعبي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٦٩٩\".","vol":"15","page":310},{"text":"٧٧٣٥ - ز حدّثنا عبد الكريم الديرعاقولي، قال: حدّثنا أبو توبة (^١)، قال: حدّثنا الهيثم بن حميد، عن ثور بن يزيد، عن شيخ من بني سُليم، عن عتبة بن عبد السُّلمي، أن النبي ﷺ قال: \"لا تَقُصُّوا نواصي الخيل، ولا مَعَارِفها (^٢)، ولا أذنابها، فإنّ أذنابها مذابها (^٣)، ومعارفها أدفاؤها (^٤)، ونواصيها معقود فيها الخير\" (^٥).\n_________\n(^١) هو الربيع بن نافع الحلبي، سكن طَرَسوس.\n(^٢) جمع غرف، وهو شعر عنق الخيل. انظر مجمع بحار الأنوار: ٣/ ٥٧٥، تاج العروس: ١٢/ ٣٧٧.\n(^٣) أي مراوحها، تذب بها الهوام عن نفسها أفاده العلّامة علي القاري في مرقاة المفاتيح: ٧/ ٤٣٨.\n(^٤) \"معارفها\" بالنصب، عطف على أذنابها، وبالرفع على أنه مبتدأ، خبره \"أدفاؤها\" أي: كساؤها الّذي تدفع به، والمراد يندفع البرد عن الفرس بمعرفته.\nانظر شرح الطيبي على المشكاة: ٧/ ٣٢٣ ومجمع بحار الأنوار: ٣/ ٥٧٥، ومرقاة المفاتيح لعلي القاري: ٧/ ٤٣٨.\n(^٥) الحديث من زوائد المصنِّف على مسلم، وإسناده ضعيف، لجهالة الراوي عن عتبة بن =\n⦗٣١١⦘ = عبد السلمي ﵁.\nوأخرجه أحمد في المسند: ٤/ ١٨٢ - ١٨٣، وأبو داود في سننه، كتاب الجهاد، باب في كراهية جز نواصي الخيل وأذناها: ٣/ ٤٦، \"حديث ٢٥٤٢\"، والبيهقي في سننه الكبير، كتاب قسم الفيء والغنيمة، باب ما ينهى عنه من جز نواصي الخيل وأذناها: ٦/ ٣٣١، لكن مداره على هذا الرَّجل المجهول من بني سليم، ولذلك أعله الحافظ المنذري في مختصر سنن أبي داود: ٣/ ٣٨٥ \"حديث ٢٤٣٢\"، والترغيب والترهيب: ٢/ ٢٢٤ \"حديث ١٨٩\" فقال: في إسناده مجهول.\nوأخرجه كذلك المصنِّف كما سيأتي \"حديث ٧٧٣٧\" من طريق سالمة من هذا المجهول، لكن فيها متروك! وهو عمرو بن الحصين العقيلي.\nوبهذا يتبين ضعف الحديث، إِلَّا أن الجزء الأخير منه، وهو قوله: \"ونواصيها معقود فيها الخير\" صحيح ثابت من رواية جماعة من الصّحابة بل إنّه متواتر كما سأشير إليه عند آخر الكلام على حديث \"٧٧٣٩\".","vol":"15","page":310},{"text":"٧٧٣٦ - ز حدّثنا الغَزّي، قال: حدّثنا الفريابي، قال: حدّثنا سفيان (^١)، عن ثور، عن شيخ، عن عتبة بن عبد السُّلمي، عن النبي ﷺ، بمثله (^٢).\n_________\n(^١) هو \"الثّوريّ\" فيما يظهر، لأن محمّد بن يوسف الفريابي مكثر ومشهور بالرواية عنه.\nانظر تهذيب الكمال: ٢٧/ ٥٦ وما بعدها.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٦٣٥\".","vol":"15","page":311},{"text":"٧٧٣٧ - ز حدّثنا مسرور بن نوح، قال: حدّثنا عمرو بن الحُصين (^١)، قال: حدّثنا ابن\n⦗٣١٢⦘ عُلاثة (^٢)، عن ثور بن يزيد، عن نصر بن علقمة (^٣)، عن عتبة بن عبد السلمي، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) العُقيلي، بضم أوله، أبو عثمان البصري، ثمّ الجزري، عامة العلماء على جرحه، فقال أبو زرعة: واهي الحديث، وقال ابن عدي: مظلم الحديث، وذكر أبو حاتم أنه أخرج =\n⦗٣١٢⦘ = لابن علاثة أحاديث موضوعة.\nانظر الجرح والتعديل \"٦/ ت: ١٢٧٢\"، الكامل لابن عدي: ٥/ ١٥٠.\n(^٢) هو محمّد بن عبد الله بن علاثة، بضم المهملة، وتخفيف اللام، ثمّ مثلثة، العقيلي الجزري، أبو اليسير، توفي: ١٦٨ هـ، مختلف فيه، وثقه بعض الحفاظ، كابن سعد، وابن معين، وغيرهما، وتكلم فيه جماعة، فقال البخاريّ: في حفظه نظر، وقال الدارقطني: متروك. وخلص ابن حجر إلى أنه: صدوق يخطئ.\nانظر طبقات ابن سعد \" ٧/ ت: ٣٤٥٨\"، تاريخ ابن معين برواية الدارمي \"ت: ٨٠٨\"، التاريخ الكبير للبخاري \"١/ت: ٣٩٩\"، سنن الدارقطني: ١/ ٢٢١، التقريب \"ت: ٦٠٧٨\".\n(^٣) الحضرمي، أبو علقمة الحمصي، وثقه دحيم، وابن حبّان، والذهبي، وقال ابن حجر: مقبول!!.\nانظر الثقات لابن حبّان: ٧/ ٥٣٧، تهذيب الكمال: ٢٩/ ٣٥٤، الكاشف \"٢ /ت: ٥٨١٧\"، التقريب \"ت: ٧١٦٨\".\n(^٤) الحديث تقدّم تخريجه والكلام عليه، انظر \"حديث ٧٦٣٥\".","vol":"15","page":311},{"text":"٧٧٣٨ - ز حدّثنا علي بن عبد العزيز (^١)، قال: حدّثنا ضِرار (^٢)، قال: حدّثنا عبد الله بن وهب، عن عمرو بن الحارث (^٣)، عن الحارث بن\n⦗٣١٣⦘ يعقوب (^٤)، عن أبي الأسود الغفاري (^٥)، عن النعمان الغفاري (^٦)، عن أبي ذر، قال: قال النبي ﷺ: \"الخيل معقود في نواصيها الخير\" (^٧).\nإلى هنا لم يخرجاه.\n_________\n(^١) ابن المرزبان البغوي.\n(^٢) ابن صرد -بضم المهملة، وفتح الراء- التيمي، أبو نعيم الطحان الكوفي.\n(^٣) ابن يعقوب المصري.\n(^٤) الأنصاري مولاهم، المصري، توفي: ١٣٠ هـ، وثقه عامة الحفاظ، منهم: ابن معين، وابن منجويه، والذهبي، وابن حجر.\nانظر الكاشف \"١/ ت: ٨٨٣\"، تهذيب التهذيب: ٢/ ١٦٤، التقريب \"ت: ١٠٦٦\".\n(^٥) قال فيه ابن معين: ما أعرفه، وبنحوه قال الذهبي، وقال الهيثمي: ضعيف.\nوأمّا ما نقله ابن عدي، وتبعه الذهبي، والهيثمي، وابن حجر، عن النسائي أنه قال: غير ثقة، روى عن أحمد بن يونس. فهذا النقل فيه نظر، والصواب أن النسائي قال هذا في أم الأسود في آخر ترجمة من الضعفاء له.\nانظر تاريخ ابن معين برواية الدارمي \"ت: ٩٥٤\"، الجرح والتعديل \"٩ / ت: ١٤٦٣\"، الكامل: ٧/ ٢٩٣، الميزان \"٤ / ت: ٩٩٦٤، مجمع الزوائد: ٣/ ١٣٣، ٥/ ٢٥٨ - ٢٥٩، لسان الميزان \"٧ / ت: ٩٥٨٤\".\n(^٦) ذكره ابن حبّان في الثقات، وقال ابن أبي حاتم: يشبه أن يكون مدنيا أو مصريا، وقال ابن معين: ما أعرفه، وقال أبو حاتم والذهبي: مجهول.\nانظر تاريخ ابن معين برواية الدارمي \"ت: ٩٥٤\"، الجرح والتعديل \"٨ / ت: ٢٠٤١\"، الثقات لابن حبّان: ٥/ ٤٧٣، الميزان \"٤ / ت: ٩٠٩٩\".\n(^٧) الحديث من زوائد المصنِّف على مسلم، وإسناده ضعيف، لجهالة أبي الأسود والنعمان الغفاربين.\nوقد أخرجه أحمد في المسند: ٥/ ١٨٠، وأبو نعيم في الحلية: ٨/ ٣٢٥، لكن مداره على هذين المجهولين، ولفظه عندهما أطول من لفظ المصنِّف.","vol":"15","page":312},{"text":"٧٧٣٩ - ز حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: سمعت معاوية بن صالح (^١) يحدث، قال: حدثني نعيم بن زياد (^٢)، أنه سمع أبا كبشة (^٣) صاحب النبي ﷺ يقول عن النبي ﷺ: \"الخيل معقود في نواصيها الخير، وأهلها معانون عليها، والمنفق عليها كالباسط يده بالصدقة\" (^٤).\n_________\n(^١) ابن حدير، بالمهملة، الحضرمي، أبو عمرو، وأبو عبد الرّحمن الحمصي.\n(^٢) الأنماري، أبو طلحة الشامي، وثقه العلماء، منهم: النسائي، والذهبي، وابن حجر وقال: يرسل.\nانظر تهذيب الكمال: ٢٩/ ٤٨٥، الكاشف \"٢ /ت: ٥٨٦٠\"، التقريب \"ت: ٧٢١٩\".\n(^٣) الأنماري المذحجي، صحابي اختلف في اسمه؛ فقيل: سعيد بن عمر، وقيل عمرو بن سعيد، وقيل: عمير، وقيل: عامر، وقيل غير ذلك.\nانظر الاستيعاب \"٤ /ت: ٣١٧٥\"، الإصابة \"٧ /ت: ١٠٤٤٨\".\n(^٤) الحديث من زوائد المصنِّف على مسلم، وإسناده حسن.\nوأخرجه ابن حبّان في صحيحه \"الإحسان: ١٠/ ٥٣٠ \" \"حديث ٤٦٧٤\"، والطبراني في معجمه الكبير: ٢٢/ ٣٣٩ \"حديث ٨٤٩\"، والحاكم في المستدرك: ٢/ ٩١، كلهم من طرق عن ابن وهب، بهذا الإسناد.\nوقال الحاكم: صحيح الإسناد …، ووافقه الذهبي.\nوأورده الهيثمي في مجمع الزوائد: ٥/ ٢٥٩، عن الطبراني، وقال: رجاله ثقات.\nفائدة:\nأورد المصنِّف ﵀ حديث \"الخيل معقود في نواصيها الخير … \" من رواية ست عشرة نفس من الصّحابة بألفاظ متقاربة مع الزيادة والنقصان، تبدأ من الحديث =\n⦗٣١٥⦘ = رقم \"٧٦٩٩\" إلى حديث رقم ٧٧٣٩، وهم بحسب ورودهم عند المصنِّف:\n١) عروة البارقي.\n٢) جرير البجلي.\n٣) أنس بن مالك.\n٤) عبد الله بن عمر.\n٥) أبو هريرة.\n٦) النعمان بن بشير.\n٧) سلمة بن نفيل.\n٨) سَوادة بن الربيع.\n٩) سهل بن الحنظلية.\n١٠) البراء بن عازب.\n١١) المغيرة بن شعبة.\n١٢) علي بن أبي طالب.\n١٣) أسماء بنت يزيد.\n١٤) عتبة بن عبد السلمي.\n١٥) أبو ذر الغفاري.\n١٦) أبو كبشة الأنماري.\nوقد ورد كذلك من رواية غيرهم من الصّحابة، ومن ثَمَّ عده جماعة من العلماء، من الأحاديث المتواترة، منهم: السيوطي، والمناوي، والكتاني.\nانظر قطف الأزهار المتناثرة للسيوطي ص ٢٠٧، فيض القدير شرح الجامع الصغير: ٣/ ٥١١، والتيسير بشرح الجامع الصغير: ١/ ٥٣٧، كلاهما للمناوي، ونظم المتناثر من الحديث المتواتر للكتاني ص ٩٣ - ٩٤.","vol":"15","page":314},{"text":"٧٧٤٠ - حدّثنا الصَّغاني، قال: حدّثنا قَبيصة، قال: حدّثنا سفيان (^١). ح\nوحدثنا الغزي، قال: حدّثنا الفريابي، قال: حدّثنا سفيان. ح\nوحدثنا أبو أمية، قال: حدّثنا محمّد بن كُناسة، وعبيد الله بن موسى، قالا: حدّثنا سفيان، عن سلم بن عبد الرّحمن، عن أبي زرعة، عن أبي هريرة، قال: \"كره رسول الله ﷺ الشَّكَال (^٢) من\n⦗٣١٦⦘ الخيل\" (^٣).\n_________\n(^١) سفيان -وهو الثّوريّ-؛ موضع الالتقاء مع مسلم.\n(^٢) سيأتي تفسيره في آخر الحديث التالي (برقم ٧٧٤١).\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب ما يكره من صفات الخيل: ٣/ ١٤٩٤، \"حديث ١٠١\".\nفوائد الاستخراج:\n١) أخرج هذا الحديث مسلم من رواية وكيع، وابن نمير، وعبد الرزّاق جميعا عن سفيان، ولم يصرح أحد منهم بالتحديث من سفيان، بينما أخرجه المصنِّف من رواية قبيصة والفريابي، ومحمد بن كناسة، وعبيد الله بن موسى وغيرهم، كلهم قال: حدّثنا سفيان، وهذا أقوى في التحمل من صيغة العنعنة، وإن لم يكن صاحبها مدلسا.","vol":"15","page":315},{"text":"٧٧٤١ - حدّثنا أبو داود السجزي، قال: حدّثنا محمّد بن كثير (^١)، قال: حدّثنا سفيان الثّوريّ (^٢)، بإسناده؛ قال: \"كان النّبيّ ﷺ يكره الشَّكَال من الخيل\" (^٣).\nوفي غير هذا الحديث (^٤)، قال: \"والشكال: أن يكون الفرس في رجله اليمنى بياض وفي يده اليسرى، أو اليمنى وفي رجله اليسرى\".\n_________\n(^١) العبدي البصري.\n(^٢) سفيان الثّوريّ؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٠\".\nفوائد الاستخراج:\n١) تعيين \"سفيان\" الواقع في إسناد مسلم، حيث بينت رواية المصنِّف أنه الثّوريّ.\n(^٤) يعني به المصنِّف رواية عبد الرزّاق عن سفيان بالإسناد السابق، التي أخرجها مسلم في صحيحه، في الكتاب والباب السابقين، فقد وقع فيها هذا التفسير.\nوهل هذا التفسير مرفوع من كلام النبي ﷺ، أو من كلام بعض رواة الحديث؟ محل =\n⦗٣١٧⦘ = احتمال وتردد، كما يفهم من كلام السيوطيّ في تعليقه على سنن النسائي: ٦/ ٥٢٩، ويقوي الاحتمال الثّاني، أن العلماء اختلفوا في تفسير الشكال الوارد في الحديث اختلافا كبيرا، والجمهور من أهل الغريب واللُّغة على خلاف التفسير الوارد في الحديث، فإنهم فسروا الشكال بأن تكون ثلاث قوائم من الخيل محجلة، وواحدة مطلقة، فلو كان عندهم نصّ ثابت من كلام النبي ﷺ لما عدلوا عنه إلى غيره. والله أعلم.\nانظر غريب الحديث لأبي عبيد: ٣/ ١٨ - ١٩، غريب الحديث للخطابي: ١/ ٣٩٣، النهاية في غريب الحديث: ٢/ ٤٩٦، شرح صحيح مسلم للنووي: ١٤/ ٢٢، تاج العروس: ١٤/ ٣٨٢ - ٣٨٣.","vol":"15","page":316},{"text":"٧٧٤٢ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود. ح\nوحدثنا يوسف بن مسلم، قال: حدّثنا حجاج (^١)، قال: أخبرني.\nوحدثنا أبو أمية، قال: حدّثنا وهب بن جرير (^٢)، قال: حدّثنا شعبة، عن عبد الله بن يزيد، عن أبي زرعة، عن أبي هريرة، \"أنَّ رسول الله ﷺ يكره الشَّكال من الخيل\" (^٣).\n_________\n(^١) ابن محمّد المصيصي الأعور.\n(^٢) وهب بن جرير؛ هو موضع الالتقاء مع مسلم\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٠\"، لكن لم يسق مسلم لفظ الحديث من هذا الطريق، واكتفى بسياق الإسناد ثمّ أحال في لفظه على رواية وكيع عن سفيان بقوله: \"بمثل حديث وكيع\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق وهب بن جرير عن شعبة به. في حين اكتفى مسلم بسياق الإسناد من طريقه ثمّ أحال في لفظه على رواية وكيع عن سفيان.","vol":"15","page":317},{"text":"٧٧٤٣ - حدّثنا الصَّغاني، قال: أخبرنا أبو النضر (^١)، قال: أخبرنا شعبة (^٢)، عن عبد الله بن يزيد النخعي، بإسناده: \"أنَّ النّبيّ ﷺ كره الشَّكَال من الخيل\" (^٣).\n_________\n(^١) هو: هاشم بن القاسم بن مسلم الليثي مولاهم، البغدادي.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٢\".","vol":"15","page":318},{"text":"<span data-type='title' id=toc-1086>بيان صفة ارتباط الخيل الّتي يؤجر عليها مرتبطها، وبيان ثوابها، وصفة ارتباط من يأثم عليها.</span>","vol":"15","page":319},{"text":"٧٧٤٤ - حدّثنا أبو بكر بن أبي خالد الطّبريّ الصَّوْمَعي (^١)، قال: حدثني خالد بن مخلد، قال: حدثني سليمان بن بلال، قال: حدثني سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ما من صاحب كنز لا يؤدي زكاته إِلَّا يؤتى به يوم القيامة ويكنزه على أوفر ما كان، فتحمى عليه صفائح من نار جهنم، فيكوى بها جبينه وظهره، حتّى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة ممّا تعدون، ثمّ يرى سبيله إمّا إلى النّار وإما إلى الجنَّة، وما من صاحب إبل لا يؤدِّي زكاتها إِلَّا يُؤتى به يوم القيامة وبها على أوفر ما كانت، فيبطح لها بقاع قَرْقَر (^٣) فلتستنّ (^٤) عليه، كلما مرّ عليه أولها كرّ عليه آخرها حتّى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة ممّا تعدون، ثمّ يرى سبيله إمّا إلى الجنَّة وإما\n⦗٣٢٠⦘ إلى النّار، وما من صاحب غنم لا يؤدِّي زكاتها إِلَّا أتي به يوم القيامة وبها أوفر ما كانت، ليس فيها عَقصَاء (^٥) ولا جلحَاء (^٦)، فيُبطح لها بقاع قَرْقَر، فتطأه بأظلافها، وتنطحه بقرونها حتّى يحكم الله بين عباده في يوم كان مقداره خمسين ألف سنة ممّا تعدون، ثمّ يرى سبيله إمّا إلى الجنَّة وإما إلى النّار، قالوا: فالخيل يا رسول الله؟ قال: الخيل معقود في نواصيها الخير إلى يوم القيامة، فهي لرجل أجر، ولرجل ستر، وعلى رجل وزر، فأمّا الّذي له أجر، فالذي يتخذها ويحبسها في سبيل الله، فذلك لا يعلفها شيئا إلا كان له به أجر، ولم يعرض له مرج (^٧) يرعاها فيه لم تُغَيّب في بطونها شيئا، إلا كان له أجر، ولو استنَّت في شرف أو شرفين (^٨) لم تخط فيها خطوة إلا كان له أجر، ولو مر بنهر فسقاها منه؛ لم تُغيّب في بطونها منه قطرة إلا كانت له أجر، حتّى إنّه ليذكر الأجر في أبوالها وأرواثها، وأمّا الّذي له ستر، فالذي يتخذها تعففا وتكرما وتجملا، ولا ينسى حق بطونها وظهورها في عسرها ويسرها،\n⦗٣٢١⦘ وأمّا الّذي عليه وزر فالذي يتخذها أشرًا وبطرًا ورياء النَّاس وبذخا عليهم، قالوا: فالحمر يا رسول الله؟ قال: ما أنزل الله عليّ فيها شيئا، إِلَّا هذه الآية الجامعة الفاذة ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ (^٩) (^١٠).\n_________\n(^١) اسمه محمّد.\n(^٢) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٣) هو المكان المستوي. انظر غريب الحديث للهروي: ٢/ ٢٣٩.\n(^٤) الاستنان هو الجري. انظر مشارق الأنوار للقاضي عياض: ٢/ ٢٢٢، وشرح صحيح مسلم للنووي: ٧/ ٦٩.\n(^٥) أي ملتوية القرنين، لأنه لا يؤلم بنطحها. انظر مجمع بحار الأنوار: ٣/ ٣٤٦.\n(^٦) الجلحاء: ما لا قرن لها. انظر مجمع بحار الأنوار: ١/ ٣٦٨.\n(^٧) المرج: الأرض الواسعة، ذات نبات كثير، تمرج فيه الدواب، أي تخلى تسرح مختلطة كيف شاءت. أفاده ابن الأثير في النهاية في غريب الحديث: ٤/ ٣١٥.\n(^٨) الشرف: ما علا من الأرض، وقيل المراد هنا: تحدث شوطا أو شوطين.\nانظر شرح صحيح مسلم للنووي: ٧/ ٦٩، ومجمع بحار الأنوار: ٣/ ٢٠٩.\n(^٩) سورة الزلزلة، الآية (٨، ٧).\n(^١٠) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب إثم مانع الزكاة: ٢/ ٦٨٢، \"حديث ٢٦\".\nوأخرجه البخاريّ في صحيحه بنحوه، ولم يذكر أول الحديث في إثم مانع الزكاة وعقابه، وإنّما بدأه من قوله ﵊: الخيل ثلاثة … وذكر بقية الحديث، كتاب الجهاد، باب الخيل ثلاثة: ٢/ ٣٢١، \"حديث ١٨٦٠\".","vol":"15","page":319},{"text":"٧٧٤٥ - حدّثنا محمّد بن حيويه، قال: حدّثنا معلى بن أسد (^١)، قال: حدّثنا عبد العزيز بن المختار (^٢)، قال: حدّثنا سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"ما من صاحب كنز لا يؤدِّي زكاته … \"، وذكر الحديث بمثله بطوله (^٣).\n_________\n(^١) العمي البصري.\n(^٢) عبد العزيز بن المختار؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٤\".","vol":"15","page":321},{"text":"٧٧٤٦ - حدّثنا السلمي، قال: أخبرني خالد بن مخلد، قال: أخبرني سليمان بن بلال، قال: أخبرني سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال\n⦗٣٢٢⦘ النبي ﷺ: \"الخيل معقود في نواصيها الخير إلى يوم القيامة، فهي لرجل أجر ولرجل ستر وعلى رجل وزر، فأمّا الّذي هي له أجر: فالذي يتخذها ويحبسها في سبيل الله، فذلك لا يعلفها إلا كان له به أجر، ولم يعرض له مرج يرعاها فيه؛ لم تَغيّب في بطونها شيئا إلا كان له أجر، ولو استنَّت في شرف أو شرفين، ولم تخط فيها خطوة إلا كان له أجر، ولو عرض لها نهر فسقاها منه، لم تغيب منه في بطونها قطرة إِلَّا كان له أجر … \" فذكر الحديث (^٢).\n_________\n(^١) سهيل؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٤\".","vol":"15","page":321},{"text":"<span data-type='title' id=toc-1087>بيان ثواب من يُكْلَم في سبيل الله، والدليل على أن الإمام يحمل من لا يجد سعة.</span>","vol":"15","page":323},{"text":"٧٧٤٧ - حدّثنا علي بن حرب الطائي، قال: حدّثنا محمّد بن فضيل (^١)، عن عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة.\nقال علي بن حرب: وحدثنا سفيان بن عيينة (^٢)، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"ما من مُكْلم يُكْلم في سبيل الله إِلَّا جاء يوم القيامة وجرحه يَثْعبُ دمًا، اللون لون دم، والريح ريح مسك\" (^٣).\n_________\n(^١) محمّد بن فضيل؛ موضع الالتقاء مع مسلم.\n(^٢) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه ولفظه أطول قليلا، كتاب الإمارة، باب فضل الجهاد والخروج في سبيل الله: ٣/ ١٤٩٦، \"حديث ١٠٣، ١٠٥\".\nفوائد الاستخراج:\n١) التصريح باسم ابن فضيل، وهو محمّد.\n٢) ذكر اسم والد عُمارة، ومسلم قيده من عنده بقوله: \"وهو ابن القعقاع\".","vol":"15","page":323},{"text":"٧٧٤٨ - حدّثنا أبو إسماعيل (^١)، قال: حدّثنا الحُميدي، قال: حدّثنا سفيان (^٢)، قال: حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) محمّد بن إسماعيل بن يوسف التّرمذيّ.\n(^٢) سفيان، وهو ابن عيينة، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٧\".","vol":"15","page":323},{"text":"٧٧٤٩ - حدّثنا أبو يوسف الفارسي (^١)، وهلال بن العلاء، قالا: حدّثنا المعلى بن أسد (^٢)، قال: حدّثنا عبد الواحد بن زياد (^٣)، قال: حدّثنا عمارة بن القعقاع (^٤)، قال: حدثني أبو زرعة، عن أبي هريرة، قال: قال رسول الله ﷺ: \"انتدب الله لمن خرج مجاهدا في سبيل الله، لا يخرجه إِلَّا جهاد في سبيلي إيمانا بي وتصديقا برسولي، أنه عليّ ضامن أن أدخله الجنَّة، أو أرجعه إلى بيته الّذي خرج منه نائلا ما نال من أجر أو غنيمة، قال: والذي نفسي بيده، ما من مكلوم يكلم في سبيل الله، إِلَّا جاء يوم القيامة وكلمه يدمي، اللون لون دم، والريح ريح المسك\".\nوقال رسول الله ﷺ: \"والذي نفسي بيده! لولا أني أخاف أن أشق على أمتي؛ ما تخلَّفتُ خلف سرية تغزو في سبيل الله، ولكن لا أجد ما أحملهم عليه، ولا يجدون سعة فيتبعوني، ولا تطيب أنفسهم أن يتخلفوا عني\".\nوقال رسول الله ﷺ: \"والذي نفسي بيده! لوددت أني أغزو في سبيل الله فأُقتل، ثمّ أغزو فأُقتل، ثمّ أغزو فأقتل، ثلاثا\" (^٥).\n_________\n(^١) هو يعقوب بن سفيان الفسوي.\n(^٢) العمي البصري.\n(^٣) العبدي مولاهم، البصري.\n(^٤) عمارة بن القعقاع؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٧\"، وهو عند مسلم بهذا اللّفظ \"حديث =\n⦗٣٢٥⦘ = ١٠٣\"، وأخرجه البخاريّ في صحيحه بلفظ أخصر، وليس عنده قوله: \"ما من مكلوم يكلم في سبيل الله … \" إلى قوله: \"والريح ريح المسك\" كتاب الإيمان، باب الجهاد من الإيمان: ١/ ٢٨ \"حديث ٣٦\".\nفوائد الاستخراج:\n١) ذكر اسم والد عُمارة، ومسلم قيده من عنده بقوله: \"وهو ابن القعقاع\".\n٢) تصريح عمارة بن القعقاع بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":324},{"text":"٧٧٥٠ - حدّثنا علي بن حرب، قال: حدّثنا محمّد بن فضيل (^١)، قال: أخبرنا عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة، قال: قال النبي ﷺ: \"انتدب الله لمن خرج في سبيله لا يخرج إِلَّا جهادا وإيمانا بي، وتصديقا برسولي، فهو عليّ ضامن أن أدخله الجنَّة، أو أُرجعه إلى مسكنه الّذي خرج منه مع ما نال من أجر أو غنيمة\" (^٢).\n_________\n(^١) محمّد بن فضيل، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق ابن فضيل برقم ١٠٣.\nفوائد الاستخراج:\n١) التعريف بابن فضيل، وانه محمّد بن فضيل.\n٢) تصريح محمّد بن فضيل بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":325},{"text":"٧٧٥١ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان بن عيينة (^١)، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال:\n⦗٣٢٦⦘ \"والذي نفسي بيده! لوددت أن أقتل في سبيل الله ثمّ أبعث، ثمّ أقتل ثمّ أبعث، ثمّ أقتل ثمّ أبعث\"، فكان أبو هريرة يقول: ثلاثا أشهد لله (^٢).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه بمثل الحديث رقم \"٧٧٤٩\"، إِلَّا أن مسلما ذكر طرفا من الحديث من رواية سفيان، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، وأحال على رواية أبي زرعة، عن أبي هريرة.\nفوائد الاستخراج:\n- ذكر متن رواية سفيان عن أبي الزِّناد به كاملة، ومسلم أورد طرفا منها وأحال على رواية أبي زرعة، عن أبي هريرة.","vol":"15","page":325},{"text":"٧٧٥٢ - حدّثنا التّرمذيّ (^١)، قال: حدّثنا الحميدي، قال: حدّثنا سفيان (^٢)، قال: حدّثنا أبو الزِّناد، بإسناده مثله (^٣).\n_________\n(^١) هو: أبو إسماعيل محمّد بن إسماعيل بن يوسف التّرمذيّ.\n(^٢) سفيان؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق سفيان برقم ١٠٥.\nفوائد الاستخراج:\n- تصريح سفيان بن عشة بالتحديث، وروايته عند مسلم بالعنعنة، وهو موصوف بالتدليس.","vol":"15","page":326},{"text":"٧٧٥٣ - حدّثنا أبو فروة (^١)، قال: حدّثنا خالد بن يزيد المَزْرَفي، قال: حدّثنا ورقاء (^٢)، عن أبي الزِّناد (^٣)، بإسناده مثله (^٤).\n_________\n(^١) هو يزيد بن محمّد الرهاوي.\n(^٢) ابن عمر اليشكري.\n(^٣) أبو الزِّناد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه بمثل الحديث \"٧٧٤٩\"، وهو من طريق أبي الزِّناد عند مسلم =\n⦗٣٢٧⦘ = برقم ١٠٥، ١٠٤.","vol":"15","page":326},{"text":"٧٧٥٤ - حدّثنا التّرمذيّ، قال: حدّثنا الحميدي، قال: حدّثنا سفيان (^١)، قال: حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"لولا أن أشق على المؤمنين ما قعدت خلاف سرية أتخلف عنها، ليس عندي ما أحملهم عليه، ويشق عليهم أن يتخلفوا بعدي\" (^٢).\n_________\n(^١) سفيان، وهو ابن عيينة، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق سفيان برقم ١٠٥.\nفوائد الاستخراج:\n١) تصريح سفيان بن عيينة بالتحديث، وهو موصوف بالتدليس.","vol":"15","page":327},{"text":"٧٧٥٥ - أخبرنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب.\nوحدثنا الربيع بن سليمان، قال: حدّثنا ابن وهب، قال: أخبرني مالك، عن أبي الزِّناد (^١)، عن الأعرج، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"تكفّل الله لمن جاهد في سبيله؛ لا يخرجه من بيته إِلَّا الجهاد في سبيله، وتصديق كلماته، أن يدخله الجنَّة، أو يرده إلى مسكنه الّذي خرج منه، مع ما نال من أجر أو غنيمة\" (^٢).\n_________\n(^١) أبو الزِّناد، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق أبي الزِّناد =\n⦗٣٢٨⦘ = برقم ١٠٤، ١٠٥.","vol":"15","page":327},{"text":"٧٧٥٦ - وحدثنا أبو فروة، قال: أخبرنا خالد بن يزيد، قال: حدّثنا ورقاء، عن أبي الزِّناد (^١)، بإسناده مثله (^٢).\n_________\n(^١) أبو الزِّناد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق أبي الزِّناد برقم ١٠٤، ١٠٥.","vol":"15","page":328},{"text":"٧٧٥٧ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا سفيان بن عيينة (^١)، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، يبلغ به النبي ﷺ، قال: \"لَّا يُكْلم أحدٌ في سبيل الله -والله أعلم بمن يكلم في سبيله- إِلَّا جاء يوم القيامة وجرحه يَثْعَب دمًا، اللون لون دم والريح ريح مسك\" (^٢).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٧\"، وهو عند مسلم من طريق سفيان برقم ١٠٥.","vol":"15","page":328},{"text":"٧٧٥٨ - حدّثنا أبو إسماعيل (^١)، قال: حدّثنا الحميدي، قال: حدّثنا سفيان (^٢)، قال: حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تكفل الله لمن خرج من بيته مجاهدا في سبيله، لا يخرجه إِلَّا الجهاد، إيمانا بي، وتصديقا برسولي، إن توفيته أن أدخله\n⦗٣٢٩⦘ الجنَّة، وإن رددته أن أرده إلى بيته الّذي خرج منه نائلا ما نال من أجر أو غنيمة\" (^٣).\n_________\n(^١) محمّد بن إسماعيل بن يوسف التّرمذيّ.\n(^٢) سفيان، وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\".","vol":"15","page":328},{"text":"٧٧٥٩ - حدثنا علي بن حرب، قال: حدثنا محمّد بن فضيل (^١)، قال: حدثنا عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: قال رسول الله ﷺ: \"والذي نفس محمّد بيده! لولا أن أشق على المسلمين ما قعدت خلاف سرية تغزو في سبيل الله أبدا، ولكن لا أجد سعة فأحملهم، ولا يجدون سعة فيتبعوني، ولا تطيب أنفسهم فيتخلفوا بعدي، والذي نفس محمّد بيده! لوددت أني أغزو في سبيل الله فأقتل ثمّ أغزو فاقتل ثمّ أغزو فأقتل\" (^٢).\n_________\n(^١) محمّد بن فضيل، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، إِلَّا أن مسلما لم يذكر لفظه من رواية ابن فضيل، عن عمارة.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية ابن فضيل، عن عمارة.\n٢) التعريف بابن فضيل، وأنه محمّد بن فضيل.\n٣) ذكر اسم والد عمارة، وإن كان مسلم قيده بقوله: \"وهو ابن القعقاع\".\n٤) تصريح محمّد بن فضيل بالتحديث، وإن لم يكن مدلسا.","vol":"15","page":329},{"text":"٧٧٦٠ - حدّثنا أبو داود الحراني، قال: حدّثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد (^١)، أنه سمع أبا صالح يحدث عن أبي هريرة، أن\n⦗٣٣٠⦘ نبي الله ﷺ قال: \"لولا أن أشق على أمتي -أو على الناس- لأحببتُ أن لا أتخلف عن سرية تخرج -أو تغزو- في سبيل الله، ولكن لا أجد سعة فأحملهم، ولا يجدون سعة فيتبعوني، ويشق عليهم أن يتخلفوا بعدي، ويقعدوا بعدي، ولوددت أني أقاتل في سبيل الله فأُقتل، ثمّ أُحيى، ثمّ أقتل، ثمّ أحيى، ثمّ أقتل\" (^٢).\n_________\n(^١) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق يحيى بن بن سعيد برقم ١٠٦، إِلَّا أن مسلما أورد طرفا منه من رواية يحيى بن سعيد، عن أبي صالح، عن أبي هريرة، ثمّ أحال على الروايات السابقة.\nفوائد الاستخراج:\n١) تصريح يحيى بن سعيد بالسماع، وإن لم يكن مدلسا، وروايته عند مسلم بالعنعنة.\n٢) ذكر لفظ رواية يحيى بن سعيد ومسلم أحال به على ما سبق.","vol":"15","page":329},{"text":"٧٧٦١ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك بن أنس.\nوحدثنا أبو أمية، قال: حدّثنا أحمد بن يونس (^١)، قال: حدّثنا زهير (^٢)، كلاهما عن يحيى بن سعيد (^٣)، عن أبي صالح السمان، عن أبي هريرة، أن رسول الله ﷺ قال: \"لولا أن أشق على أمتي؛ لأحببت أن لا أتخلف خلف سرية تخرج في\n⦗٣٣١⦘ سبيل الله، ولكن لا أجد ما أحملهم عليه، ولا يجدون ما يتحملون عليه فيخرجوا، ويشق عليهم أن يتخلفوا بعدي، فلوددت أني أقاتل في سبيل الله فأقتل، ثمّ أحيى، ثمّ أقتل، ثمّ أحيى، ثمّ أقتل ثلاثا-\" (^٤).\n_________\n(^١) هو ابن عبد الله بن يونس اليربوعي، نسب لجده.\n(^٢) ابن معاوية الجعفي.\n(^٣) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه بمثل \"حديث ٧٧٦٠\".\nفوائد الاستخراج:\n١) التعريف بأبي صالح، وأنه السمان، وهو عند مسلم بكنيته فقط.\n٢) ذكر لفظ رواية يحيى بن سعيد.","vol":"15","page":330},{"text":"٧٧٦٢ - حدّثنا أحمد بن يوسف السُّلمي، قال: حدّثنا خالد بن مخلد، قال: حدّثنا سليمان بن بلال، عن يحيى بن سعيد (^١)، قال: حدثني أبو صالح، بإسناده مثله. \"أني أقاتل في سبيل الله فأقتل، ثمّ أحيَى ثمّ أقتل\" (^٢).\n_________\n(^١) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه بمثل \"حديث ٧٧٦٠\".\nفوائد الاستخراج:\n١) تصريح يحيى بن سعيد بالتحديث وإن لم يكن مدلسا، وروايته عند مسلم بالعنعنة.","vol":"15","page":331},{"text":"٧٧٦٣ - حدّثنا عيسى بن أحمد، قال: حدّثنا ابن وهب، قال: أخبرني مالك، عن أبي الزِّناد (^١)، عن الأعرج، عن أبي هريرة، أن رسول الله ﷺ قال: \"والذي نفسي بيده! لوددت أني أقاتل في\n⦗٣٣٢⦘ سبيل الله، فأقتل، ثمّ أحيى فأقتل، ثمّ أحيى، قال: فكان أبو هريرة يقول: قلت: أشهد لله\" (^٢).\n_________\n(^١) أبو الزِّناد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\".","vol":"15","page":331},{"text":"٧٧٦٤ - حدثنا جعفر بن محمّد الصائغ، قال: حدّثنا معاوية بن عمرو (^١)، قال: حدّثنا زائدة (^٢)، قال: حدّثنا عبد الله بن ذكوان (^٣)، عن عبد الرّحمن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"تكفل الله بحفظ امرئ خرج في سبيل الله، لا يخرجه إِلَّا جهادا في سبيل الله، وتصديقا بكلمات الله، حتّى يقبضه وقد أوجب له الجنَّة أو يَرُدّه إلى بيته أو من حيث خرج\" (^٤).\n_________\n(^١) ابن المهلب الأزدي.\n(^٢) ابن قدامة الثقفي.\n(^٣) عبد الله بن ذكوان؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق عبد الله بن ذكوان برقم ١٠٤، ١٠٥.\nفوائد الاستخراج:\n١) التعريف بأبي الزِّناد، وانه عبد الله بن ذكوان.\n٢) التعريف باسم الأعرج، وهو عبد الرّحمن.","vol":"15","page":332},{"text":"٧٧٦٥ - حدّثنا أحمد بن يوسف السُّلمي، قال: حدّثنا عبد الرزّاق (^١)، قال: أخبرنا معمر، عن همام بن منبه، قال:\n⦗٣٣٣⦘ هذا ما حدّثنا أبو هريرة، عن رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"كلّ كَلْمٍ يُكْلم المسلم في سبيل الله ثمّ تكون يوم القيامة كهيئتها إذا طُعنت تفجر دما، فاللون لون الدّم والعَرْف عرف المسك\".\nوقال رسول الله ﷺ: \"والذي نفس محمّد بيده لولا أن أشق على المؤمنين ما قعدت خلف سرية تغزو في سبيل الله، ولكن لا أجد سعة فأحملهم، ولا يجدون سعة فيتبعوني، ولا تطيب أنفسهم أن يقعدوا بعدي\" (^٢).\n_________\n(^١) عبد الرزّاق؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق عبد الرزّاق برقم ١٠٦.","vol":"15","page":332},{"text":"٧٧٦٦ - حدّثنا أحمد بن يوسف، قال: حدّثنا خالد بن مخلد القَطَواني، قال: حدّثنا سليمان بن بلال، قال: حدثني سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تَضَمَّن الله لمن خرج في سبيل الله لا يخرجه إِلَّا إيمان بي وتصديق برسالاتي؛ أن يُدخله الجنَّة، أو يُرجعه إلى مسكنه بما أصاب من أجر أو غنيمة\" (^٢).\n_________\n(^١) سهيل؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من طريق سهيل برقم ١٠٧.","vol":"15","page":333},{"text":"٧٧٦٧ - حدّثنا أبو أمية، قال: حدّثنا معاوية بن عمرو، قال: حدّثنا أبو إسحاق (^١)، عن سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، قال:\n⦗٣٣٤⦘ قال رسول الله ﷺ: \"تَضَمَّن الله لمن خرج في سبيله ألَّا يخرج إِلَّا إيمانا بي وتصديقا برسلي، أن أدخله الجنَّة، أو أرجعه إلى مسكنه الّذي خرج منه نائلا ما نال من أجر أو غنيمة\".\nوقال رسول الله ﷺ: \"ما منكم من أحد يجرح في سبيل الله -والله أعلم بمن يجرح في سبيله- إِلَّا لقي الله كهيئته يوم جُرح، لونه لون دم وريحه ريح مسك\" (^٣).\n_________\n(^١) هو إبراهيم بن محمّد الفزاري.\n(^٢) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٩\"، وهو عند مسلم من هذا الطريق برقم ١٠٧، ولم يسق مسلم من رواية سهيل، عن أبيه إِلَّا طرفا من الحديث.\nفوائد الاستخراج:\n١) التعريف بسهيل، وأنه ابن أبي صالح، ومسلم اقتصر على اسمه فقط.\n٢) ذكر متن رواية سهيل، عن أبيه كاملة، ومسلم أورد طرفا منها.","vol":"15","page":333},{"text":"٧٧٦٨ - حدّثنا عيسى الورّاق (^١)، وأبو أمية، قالا: حدّثنا معاوية بن عمرو، قال: حدّثنا أبو إسحاق، عن الأعمش، عن أبي صالح (^٢)، عن أبي هريرة، عن النبي ﷺ، بنحوه (^٣).\n_________\n(^١) هو أبو موسى، عيسى بن جعفر البغدادي الوراق.\n(^٢) أبو صالح؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه بمثل الحديث السابق برقم \"٧٦٦٧\".\nفوائد الاستخراج:\n١) ذكر كنية والد سهيل، وهو أبو صالح الراوي عن أبي هريرة، ووقع عند مسلم عن سهيل، عن أبيه، عن أبي هريرة.","vol":"15","page":334},{"text":"٧٧٦٩ - حدّثنا محمّد بن إسحاق بن شَبُّويَه (^١)، قال: حدّثنا عبد الرزاق، عن معمر، عن الزّهريّ، عن سعيد بن المسيَّب، عن أبي هريرة (^٢)، قال: قال النبي ﷺ: \"مثل المجاهد في سبيل الله -والله أعلم بمن يجاهد في سبيل الله- كالصائم القائم، وتكفل الله للمجاهد في سبيله بأن يتوفاه ويُدخله الجنَّة أو يرجع سالمًا بما نال من أجر أو غنيمة\" (^٣).\n_________\n(^١) اختلف في ضبطه فقيل بالشين المعجمة، وقيل بالمهملة، البيكندي، السجستاني، نزيل مكّة، توفي: ٢٦٢ هـ، وثقه ابن حبّان، وقال أبو حاتم: صدوق.\nانظر الجرح والتعديل \"٧/ ت: ١١٠١\"، الثقات لابن حبّان: ٩/ ١٢٩، الإكمال لابن ماكولا: ٥/ ٢٤، توضيح المشتبه: ٥/ ٢٨٩، تبصير المنتبه: ٢/ ٧٧٢.\n(^٢) أبو هريرة ﵁، موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، وعند كل من المصنِّف ومسلم ما ليس عند الآخر، كتاب الإمارة، باب فضل الشّهادة في سبيل الله تعالى: ٣/ ١٤٩٨، \"حديث ١١٠\".\nوأخرجه البخاريّ في صحيحه بنحوه، كتاب الجهاد، باب فضل الجهاد والسير: ٢/ ٣٠٢ \"حديث ٢٧٨٧\".","vol":"15","page":335},{"text":"٧٧٧٠ - حدّثنا ابن ابنة معاوية بن عمرو (^١)، قال: حدّثنا خالد بن خداش (^٢)، قال: حدّثنا عبد العزيز بن محمّد، عن سهيل (^٣)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا يُكْلم أحدٌ في سبيل الله -والله\n⦗٣٣٦⦘ أعلم بمن يكلم في سبيله- إِلَّا جاء يوم القيامة؛ اللون لون دم، والريح ريح المسك\" (^٤).\n_________\n(^١) هو محمّد بن أحمد بن النضر الأزدي.\n(^٢) ابن عجلان أبو الهيثم المهلبي مولاهم، البصري.\n(^٣) سهيل، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٤٧\".","vol":"15","page":335},{"text":"<span data-type='title' id=toc-1088>بيان ثواب الشهيد الّذي يُقتل في سبيل الله ﷿.</span>","vol":"15","page":337},{"text":"٧٧٧١ - حدّثنا علي بن حرب، قال: حدّثنا أبو عامر العقدي، قال: حدّثنا شعبة (^١). ح\nوحدثنا يوسف بن مسلم، قال: حدّثنا حجاج (^٢)، قال: حدّثنا شعبة، عن قتادة، قال: سمعت أنس بن مالك يحدث عن النبي ﷺ أنه قال: \"ما من أحد يدخل الجنَّة يحب أن يرجع إلى الدنيا وإن له ما على الأرض من شيء، إِلَّا الشهيد، فإنه يتمنى أن يرجع فيقتل عشر مرات، لما يرى من الكرامة\" (^٣).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) ابن محمّد الأعور.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الشّهادة في سبيل الله تعالى: ٣/ ١٤٩٨، \"حديث ١٠٩\".\nوأخرجه البخاريّ في صحيحه، كتاب الجهاد والسير، باب تمني المجاهد أن يرجع إلى الدنيا: ٢/ ٣١٠، \"حديث ٢٨١٧\".","vol":"15","page":337},{"text":"٧٧٧٢ - حدّثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدّثنا أبو داود، قال: حدّثنا شعبة (^١)، قال: أخبرنا قتادة، عن أنس بن مالك، أن النبي ﷺ قال: \"ما من عبد له عند الله خير يحب أن يرجع إلى الدنيا إِلَّا الشهيد، فإنّه ودّ لو أنه رجع فيقتل عشر مرات، لما يرى من فضل الشهادة\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٧١\". =\n⦗٣٣٨⦘ = فوائد الاستخراج:\n١) تصريح شعبة بالإخبار، وإن لم يكن مدلسا، وروايته عند مسلم بالعنعنة.","vol":"15","page":337},{"text":"٧٧٧٣ - حدّثنا علي بن إسحاق العُصفري المخضوب (^١) بالرافِقة، قال: حدّثنا يحيى بن السكن (^٢)، قال: حدّثنا شعبة (^٣)، عن قتادة، عن أنس، وحماد (^٤)، عن ثابت (^٥)، عن أنس (^٦)، قال: قال النبي ﷺ: \"ما من نفس تدخل الجنَّة فيسرها أن ترجع إلى الدنيا وإنّ لها ما على الأرض إلا الشهيد، فإنّه يسرُّه أن يرجع فيُقتل عشر مرار، لما يرى من فضل الشّهادة\" (^٧).\n_________\n(^١) لم أجد له ترجمة.\n(^٢) ترجم له الذهبي في ميزان الاعتدال ٤/ ٣٨٠ وقال: ليس بالقوي، وضعفه صالح جزرة، وذكره ابن حبّان في الثقات ٩/ ٢٥٣ وقال إنّه توفي سنة ٢٠٣ هـ.\n(^٣) شعبة؛ موضع الالتقاء مع مسلم.\n(^٤) ابن سلمة البصري.\n(^٥) ابن أسلم البناني.\n(^٦) أنس ﷺ موضع الالتقاء مع مسلم.\n(^٧) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٧١\".","vol":"15","page":338},{"text":"٧٧٧٤ - حدّثنا جعفر بن محمّد الصائغ، قال: حدّثنا عفان بن مسلم، قال: حدّثنا حماد (^١)، قال: أخبرنا ثابت (^٢)، عن\n⦗٣٣٩⦘ أنس (^٣)، أن رسول الله ﷺ قال: \"ما من نفس منفوسة تموت؛ لها عند الله خير، يسرُّها أن ترجع إلى الدنيا، إِلَّا الشهيد، فإنّه يسرُّه أن يرجع إلى الدنيا فيُقتل، لما يرى من فضل الشّهادة\" (^٤).\n_________\n(^١) ابن سلمة البصري.\n(^٢) ابن أسلم البناني.\n(^٣) أنس ﵁ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٧١\".","vol":"15","page":338},{"text":"٧٧٧٥ - حدّثنا جعفر الصائغ، قال: حدّثنا عفان، قال: أخبرنا حماد، قال: أخبرنا ثابت، عن أنس (^١)، أن رسول الله ﷺ قال: \"يُؤتى بالرجل من أهل الجنَّة، فيقال له: يا ابن آدم، كيف وجدت منزلك؟ فيقول: أرى خير منزل، فيقال له: سل وتمن، فيقول: ما أسأَلُكَ وما أتمنى إِلَّا أن أردّ إلى الدنيا فأُقتل في سبيلك عشر مرات، لما يرى من فضل الشّهادة\" (^٢).\n_________\n(^١) أنس؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٧١\".","vol":"15","page":339},{"text":"٧٧٧٦ - حدّثنا يوسف القاضي (^١)، قال: حدّثنا عبد الواحد بن غِياث، قال: حدّثنا حماد بن سلمة، بالحديثين (^٢).\n_________\n(^١) وهو: يوسف بن يعقوب بن إسماعيل الأزدي مولاهم.\n(^٢) وقد تقدّم تخريجهما، انظر \"حديث ٧٧٧١\".","vol":"15","page":339},{"text":"٧٧٧٧ - حدّثنا أحمد بن شيبان الرملي، قال: حدّثنا سفيان بن عيينة (^١)، عن عمرو، سمع جابر بن عبد الله يقول: \"قال رجل للنبي ﷺ\n⦗٣٤٠⦘ يوم أحد: يا رسول الله، إن قُتلت فأين أنا؟ قال: في الجنَّة، قال: فألقى تُميرات كن في يده، ثمّ قاتل حتّى قتل\" (^٢).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب ثبوت الجنَّة للشهيد: ٣/ ١٥٠٩، \"حديث ١٤٣\".\nوأخرجه البخاريّ في صحيحه بنحوه، كتاب المغازي، باب غزوة أحد: ٣/ ١٠٣، \"حديث ٤٠٤٦\".\nفوائد الاستخراج:\n١) التعريف بسفيان الواقع في الإسناد وانه ابن عيينة، ووقع عند مسلم باسمه المجرد.\n٢) التعريف بجابر ﵁، وأنه ابن عبد الله، وعند مسلم باسمه المجرد.","vol":"15","page":339},{"text":"٧٧٧٨ - حدّثنا الصَّغاني، قال: حدّثنا أبو بكر بن أبي شيبة (^١)، قال: حدّثنا أبو أسامة، عن زكريا، عن أبي إسحاق، عن البراء، قال: \"جاء رجل من بني النَّبيت (^٢)، فقال: أشهد أن لا إله إِلَّا الله، وأنك عبده ورسوله، ثمّ تقدّم فقاتل حتّى قُتِل، فقال النَّبي ﷺ: عمل هذا يسيرًا وأجر كثيرًا\" (^٣).\n_________\n(^١) أبو بكر بن أبي شيبة؛ موضع الالتقاء مع مسلم.\n(^٢) بنون مفتوحة، ثمّ باء مكسورة، قبيلة من الأنصار كما في رواية مسلم، وسيأتي تخريجها في آخر الحديث.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب ثبوت الجنَّة للشهيد: ٣/ ١٥٠٩، \"حديث ١٤٤\"، وزاد مسلم في روايته التعريف ببني النّبِيت، ولم يذكر من رواية أبي بكر ابن أبي شيبة إِلَّا طرفا من الحديث، وإنّما ساق الإسناد، ثمّ أورد الحديث كاملا من رواية أحمد بن جناب.\nوأخرجه البخاريّ في صحيحه بنحوه، كتاب الجهاد والسير: ٢/ ٣٠٨ \"حديث: ٢٨٠٨\". =\n⦗٣٤١⦘ = فوائد الاستخراج:\n١) ذكر متن رواية أبي بكر بن أبي شيبة كاملة، ومسلم ذكر طرفا منها.","vol":"15","page":340},{"text":"٧٧٧٩ - حدّثنا عمار بن رجاء، قال: حدّثنا عبيد الله (^١)، قال أخبرنا إسرائيل (^٢)، عن أبي إسحاق (^٣)، عن البراء، قال: \"أتى رسول الله ﷺ رجل مُقَنَّع في الحديد، فقال: يا رسول الله، أقاتل أم أسلم؟ قال: بل أسلم، فأسلم، ثمّ قاتل حتّى قُتِل، فقال نبي الله ﷺ: عمل هذا قليلا وأُجر كثيرا\" (^٤).\n_________\n(^١) ابن موسى العبسي.\n(^٢) ابن يونس بن أبي إسحاق السبيعي الهمداني، أبو يوسف الكوفي.\n(^٣) أبو إسحاق؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدّم تخريجه. انظر \"حديث ٧٧٧٨\".","vol":"15","page":341},{"text":"٧٧٨٠ - حدّثنا عبّاس الدوري، والصَّغاني، قالا: حدّثنا أبو النضر هاشم بن القاسم (^١)، قال: حدّثنا سليمان بن المغيرة، عن ثابت البناني، عن أنس بن مالك، قال: \"بعث رسول الله ﷺ بُسَيْسة (^٢) عينا ينظر ما صنعت عِير أبي سفيان، فجاء وما في البيت أحد غيري وغير\n⦗٣٤٢⦘ رسول الله ﷺ، قال: لا أدري ما استثنى بعض نسائه، قال: فحدثه الحديث. قال: فخرج رسول الله ﷺ فتكلم، فقال: إن لنا طَلِبَةً، فمن كان ظهره حاضرا، فليركب معنا، فجعل رجال يستأمرونه -وقال أحدهما: يستأذنونه- في ظُهْرانهم (^٣) في عُلْو (^٤) المدينة، فقال: لا، إِلَّا من كان ظهره حاضرا، فانطلق رسول الله ﷺ وأصحابه حتّى سبقوا المشركين إلى بدر، وجاء المشركون، فقال رسول الله ﷺ: لا يقدمنّ أحد منكم إلى شيء حتّى أكون أنا أوذنه، فدنا المشركون، فقال رسول الله ﷺ: قوموا إلى جنة عرضها السماوات والأرض، قال عُمير بن حُمام الأنصاري: يا رسول الله، جنة عرضها السموات والأرض؟ قال: نعم، قال: بَخٍ بَخْ، فقال رسول الله ﷺ: ما يحملك من قولك: بخ بخ؟ قال: والله يا رسول الله، إِلَّا رجاء أن أكون من أهلها، قال: فإنّك من أهلها، قال: فاخترج تمرات من قَرَنِه (^٥)، فجعل يأكل منهن، ثمّ قال: لئن أنا حَيِيتُ حتّى آكل تمراتي هذه، إنها لحياة طويلة، قال: فرمى بما كان معه من التّمر، ثمّ قاتلهم حتّى قُتِل\" (^٦).\n⦗٣٤٣⦘ حديثهما واحد.\n_________\n(^١) هاشم بن القاسم، موضع الالتقاء مع مسلم.\n(^٢) قال القاضي: هكذا في جميع النسخ …، … وكذا رواه أبو داود وأصحاب الحديث، قال: والمعروف في كتب السيرة بسبس بباءين موحدتين بينهما سين ساكنة، وهو بسبس بن عمرو، ويقال: ابن بشر من الأنصار، من الخزرج، ويقال: حليف لهم.\nقال النووي: يجور أن يكون أحد اللفظين اسما له، والآخر لقبا\".\nانظر شرح صحيح مسلم للنووي: ١٣/ ٤٧.\n(^٣) جمع ظهْر، وهي الإبل الّتي يُحمل عليها وتُركب.\nانظر النهاية في غريب الحديث: ٣/ ١٦٦.\n(^٤) ضبطها النووي ﵀ -بضم العين وكسرها. انظر شرحه على صحيح مسلم: ١٣/ ٤٧.\n(^٥) أي جَعْبته. انظر لسان العرب: ١٣/ ٣٣٩.\n(^٦) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب ثبوت الجنَّة للشهيد: =\n⦗٣٤٣⦘ = ٣/ ١٥٠٩ \"حديث ١٤٥\".\nفوائد الاستخراج:\n١) ذكر كنية هاشم بن القاسم، وهي: أبو النضر.\n٢) التعريف بسليمان الراوي عن ثابت، وأنه ابن المغيرة، وإن كان مسلم قيده بقوله \"وهو ابن المغيرة\".\n٣) ذكر نسب ثابت، وهو البناني.","vol":"15","page":341},{"text":"٧٧٨١ - حدّثنا يونس بن حبيب، وأبو أمية، قالا: حدّثنا أبو داود الطيالسي، قال: حدّثنا سليمان بن المغيرة (^١)، عن ثابت البناني، عن أنس بن مالك، قال: \"كان عَمِّي أنس بن النضر سميت به (^٢)، لم يشهد مع رسول الله ﷺ بدرا، فقال: أول مشهد شهده رسول الله ﷺ غِبت عنه، أما والله لئن أشهدني الله مشهدا مع رسول الله ﷺ، لترين ما أصنع، فهاب أن يقول غيرها، فشهد مع النّبيّ ﷺ من العام المقبل أحدا، قال: فلقيه سعد بن معاذ، فقاتل (^٣) له: يا أبا عمرو، أين؟ واهًا لريح الجنَّة أجده دون أحد، قال: فقاتل حتّى قُتل، فوُجِد به بضع وثمانون في جسده، بين رمية وضربة وطعنة، قالت\n⦗٣٤٤⦘ أخته (^٤): فما عرفنا أخي إِلَّا ببنانه، وكان حسن البنان، فنزلت هذه الآية ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ (^٥)، الآية، فكنا نرى أنها نزلت فيه وفي أصحابه\" (^٦).\n_________\n(^١) سليمان بن المغيرة؛ موضع الالتقاء مع مسلم.\n(^٢) أي: سميت باسمه.\n(^٣) القائل هو أنس بن النضر كما في رواية مسلم.\n(^٤) هي الرُّبيع بنت النضر كما في رواية مسلم، وسأخرجها في آخر الحديث.\n(^٥) سورة الأحزاب، جزء من الآية (٢٣).\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب ثبوت الجنَّة للشهيد: ٣/ ١٥١٢، \"حديث ١٤٨\".\nفوائد الاستخراج:\n١) ذكر نسب ثابت الراوي عن أنس، وهو البناني.","vol":"15","page":343},{"text":"٧٧٨٢ - حدّثنا أبو أمية، قال: حدّثنا أبو داود، قال: حدّثنا سليمان (^١)، وحماد بن سلمة، عن ثابت، فذكر بطوله (^٢).\n_________\n(^١) سليمان؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه، انظر \"٧٧٨١\".","vol":"15","page":344},{"text":"٧٧٨٣ - حدّثنا الصَّغاني، قال: أخبرنا أبو النضر، قال: أخبرنا سليمان بن المغيرة (^١)، بإسناده مثله، إِلَّا أنه قال: \"فقالت الرُّبيع بنت النضر عمَّتِي: فما عرفت أخي إِلَّا ببنانه\"، ونزلت هذه الآية ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ﴾ إلى قوله ﴿تَبْدِيلًا﴾ (^٢) \".\n⦗٣٤٥⦘ قال أنس: \"يرون أنها نزلت فيه وفي أصحابه\" (^٣).\n_________\n(^١) سليمان بن المغيرة؛ موضع الالتقاء مع مسلم.\n(^٢) سورة الأحزاب، جزء من الآية (٢٣).\n(^٣) الحديث تقدّم تخريجه، انظر \"٧٧٨١\".","vol":"15","page":344},{"text":"٧٧٨٤ - حدّثنا جعفر بن محمّد الصائغ، قال: حدّثنا عفان (^١)، قال: حدّثنا حماد بن سلمة، عن ثابت (^٢)، عن أنس، \"أنَّ أنس بن النضر تغيَّب عن قتال رسول الله ﷺ، فقال: تَغيَّبْت عن أول مشهد شهده رسول الله ﷺ … \"، وذكر الحدّيث بطوله، وقال فيه: \"فلما كان يوم أحد وانهزم أصحاب النّبيّ ﷺ أقبل أنس بن النضر فرأى سعد بن معاذ، فقال: يا أبا عمرو، أين أين؟ فوالذي نفس محمّد بيده! إنى لأجد ريح الجنَّة دون أحد، فحمل حتّى قُتل، فقال سعد بن معاذ: فوالذي نفس محمّد بيده! ما استطعت ما استطاع\" (^٣).\nلم يخرجه مسلم إِلَّا عن سليمان بن المغيرة فقط.\n_________\n(^١) ابن مسلم بن عبد الله الباهلي.\n(^٢) ثابت، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٨١\".","vol":"15","page":345},{"text":"٧٧٨٥ - حدّثنا يزيد بن سنان، قال: حدّثنا محمّد بن عبيد بن حِساب (^١)، قال: حدّثنا جعفر بن سليمان (^٢)، قال: حدّثنا أبو عمران الجوني، عن أبي بكر بن أبي موسى، عن أبيه، أنه لقي العدو\n⦗٣٤٦⦘ فقال: سمعت رسول الله ﷺ يقول: \"إن الجنَّة تحت ظلال السيوف، قال: فقام رجل رَثُّ الهيئة، فقال: يا أبا موسى! أنت سمعت رسول الله ﷺ يقول هذا؟ قال: نعم، قال: فرجع إلى أصحابه فقال: أقرأ عليكم السّلام، ثمّ كسر جَفْن سيفه (^٣)، فألقاه، ثمّ سلّم على أصحابه، ثمّ تقدّم بسيفه فقاتل حتّى قُتل\" (^٤).\n_________\n(^١) بكسر الحاء، وتخفيف السين بالمهملتين، الغُبري البصري.\n(^٢) جعفر بن سليمان، موضع الالتقاء مع مسلم.\n(^٣) جَفن السيف: غمده. انظر مجمع بحار الأنوار: ١/ ٣٦٥.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب ثبوت الجنَّة للشهيد: ٣/ ١٥١١، \"حديث ١٤٦\".","vol":"15","page":345},{"text":"٧٧٨٦ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود، قال: حدّثنا جعفر بن سليمان (^١)، عن أبي عمران الجَوْني، عن أبي بكر بن عبد الله بن قيس الأشعري، عن أبيه، قال: سمعت النبي ﷺ يقول: \"ألَّا إنَّ الجنَّة تحت ظلال السيوف\" (^٢).\n_________\n(^١) جعفر بن سليمان، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدّم تخريجه بلفظ أطول من هذا، انظر \"حديث ٧٧٨٥\".\nفوائد الاستخراج:\n١) ذكر نسب أبي بكر بن عبد الله بن قيس، وهو الأشعري.","vol":"15","page":346},{"text":"٧٧٨٧ - حدّثنا أبو أمية الطَّرَسوسي، قال: حدّثنا أبو داود الطيالسي، قال: حدّثنا الحارث بن عبيد (^١)، وجعفر بن سليمان الضّبَعي (^٢)،\n⦗٣٤٧⦘ عن أبي عمران الجوني، عن أبي بكر بن عبد الله بن قيس الأشعري، عن أبيه، \"أنه لقي العدو، فقال: يا أيها النَّاس، سمعت رسول الله ﷺ يقول: ألَّا إنّ الجنَّة تحت ظلال السيوف، قال: فقام رجل -قال الحارث، ولم يقل جعفر: قد خرق الوضوء كفَّيْه، وقال جعفر: رَثُّ- فقال: يا أبا موسى، أنت سمعت هذا من رسول الله ﷺ؟ قال: اللَّهُمَّ نعم، قال: فكسر جَفْن سيفه، ثمّ سلَّم على أصحابه، ثمّ تقدّم فقاتل حتّى قتل\" (^٣).\n_________\n(^١) أبو قدامة الإيادي البصري.\n(^٢) جعفر بن سليمان، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدّم تخريجه، انظر \"حديث ٧٧٨٥\".\nفوائد الاستخراج:\n١) ذكر نسب جعفر بن سليمان، وهو الضّبعي.\n٢) ذكر نسب أبي بكر بن عبد الله بن قيس، وهو الأشعري.","vol":"15","page":346},{"text":"٧٧٨٨ - حدّثنا جعفر بن محمّد، قال: حدّثنا عفان بن مسلم، قال: حدّثنا سليمان بن المغيرة (^١)، عن ثابت (^٢)، قال: كتب أنس في أهله كتابا، فقال: \"اشهدوا يا معشر القُرّاء، قال ثابت: فكأن كره ذلك، فقلت له: لم تسمهم بأسمائهم وآبائهم! فقال: وما بأس، أفلا أحدثكم عن إخوانكم الذين كنا ندعوهم على عهد رسول الله ﷺ القراء، قال: فذكر أنس سبعين من الأنصار، قال: كانوا إذا جنَّهم اللّيل أووا إلى معلّم بالمدينة، فيبيتون يدرسون القرآن، فإذا أصبحوا فمن كانت عنده قوة\n⦗٣٤٨⦘ أصابوا من الحطب، واستعذبوا من الماء، ومن كانت عنده سَعَة أصابوا الشاة فأصلحوها، قال: وكان يصبح مُعَلَّقا بحُجَر رسول الله ﷺ، فلما أصيب خُبَيْب (^٣) بعثهم رسول الله ﷺ، قال: وكان فيهم خالي حرام (^٤)، قال: فأتوا على حي من بني سُليم، فقال حرام لأميرهم: دعني فلأخبر هؤلاء: أنا لسنا إياهم نريد، فيخلُّون وجوهنا، قال: فأتاهم فقال لهم ذلك، فاستقبله رجل منهم برمح فأنفذه به، فلما وجد حرام مسِّ الرمح في جوفه، قال: الله أكبر فُزْت ورب الكعبة، قال: فانطووا عليهم فما بقي منهم مُخبر\".\nقال أنس: \"فما رأيت رسول الله ﷺ وجد على شيء وجده عيهم، فقال أنس: فقد رأيت رسول الله ﷺ كلما صلّى الغداة، رفع يديه يدعو عليهم، قال: فلما كان بعد ذاك، إذا أبو طلحة (^٥)، يقول لي: هل لك في قاتل حرام؟ قال: فقلت: ما له؟ فعل الله به وفعل، فقال: مهلًا، لا تفعل، فقد أسلم\" (^٦).\n_________\n(^١) القيسي مولاهم، البصري، أبو سعيد.\n(^٢) ثابت؛ موضع الالتقاء مع مسلم.\n(^٣) ابن عدي بن مالك الأنصاري الأوسي ﷺ، شهد بدرا، وقتله المشركون في عهد النبي ﷺ.\nانظر الاستيعاب \"٢ / ت: ٦٥٠\"، الإصابة \" ٢ / ت: ٢٢٢٧\".\n(^٤) ابن ملحان، واسم ملحان: مالك الأنصاري، شهد بدرا وأحدا، وقتل يوم بئر معونة.\nانظر ترجمته في الاستيعاب لابن عبد البرّ: ١/ ت: ٥١٥.\n(^٥) هو: زيد بن سهل الأنصاري ﵁.\n(^٦) الحديث أخرجه مسلم في صحيحه بلفظ أخصر من رواية المصنِّف، مع زيادات عنده ليست =\n⦗٣٤٩⦘ = عند المصنف، كتاب الإمارة، باب ثبوت الجنة للشهيد: ٣/ ١٥١١ \"حديث ١٤٧\"، وسيذكر المصنف في الحديث القادم برقم ٧٧٩٠ رواية بنحو رواية مسلم.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب من يُنكب في سبيل الله: ٢/ ٣٠٦ \"حديث ٢٨٠١ \".","vol":"15","page":347},{"text":"٧٧٨٩ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان (^١)، قال: حدثنا حماد بن سلمة، قال: أخبرنا ثابت، عن أنس، \"أنَّ أناسًا جاؤوا إلى النبي ﷺ فقالوا: ابعث معنا رجالا يعلمونا القرآن والسنة\" (^٢).\n_________\n(^١) عفان؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"٧٧٨٨\".\nفوائد الاستخراج:\n١) التعريف بحماد، الراوي عن أنس، وأنه ابن سلمة، وهو عند مسلم باسمه فقط.","vol":"15","page":349},{"text":"٧٧٩٠ - وحدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى (^١)، قال: أخبرنا حماد (^٢)، عن ثابت، عن أنس، قال: \"بعث قوم إلى النبي ﷺ أن ابعث إلينا من يعلمنا القرآن والسنة، فبعث إليهم سبعين رجلا من الأنصار، يقال لهم القراء، وفيهم خالي حرام، يقرءون القرآن ويتدارسون بالليل ويتعلمون، وكانوا بالنهار يجيئون بالماء، فيضعونه في المسجد، ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة (^٣)\n⦗٣٥٠⦘ وللفقراء، فبعثهم رسول الله ﷺ فتعرضوا لهم، فقتلوهم قبل أن يبلغوا المكان، فقالوا: اللهم بلِّغْ عنّا أنّا قد لقيناك فرضيت عنا ورضينا عنك، قال: فأتى رجل خالي حرامًا من خلفه، فطعنه بالرمح حتى أنفذه، فقال حرام: فزت ورب الكعبة، فقال رسول الله ﷺ: إنّ إخوانكم قد قتلوا، وقالوا: اللهم بلِّغ عنّا نبينا أنا قد لقيناك ورضينا عنك ورضيت عنا\" (^٤).\n_________\n(^١) ابن إبراهيم الأموي.\n(^٢) حماد وهو ابن سلمة؛ موضع الالتقاء مع مسلم.\n(^٣) أهل الصفة: هم فقراء المهاجرين، ومن لم يكن له منهم منزل يسكنه، فكانوا يأوون =\n⦗٣٥٠⦘ = إلى موضع مظلل في مسجد المدينة يسكنونه. أفاده ابن الأثير في النهاية في غريب الحديث: ٣/ ٣٧.\n(^٤) الحديث تقدم تخريجه، انظر \"٧٧٨٨\".","vol":"15","page":349},{"text":"٧٧٩١ - أخبرني العباس بن الوليد، قال: أخبرني أبي (^١)، قال: أخبرنا الأوزاعي، قال: حدثني إسحاق بن عبد الله بن أبي طلحة، عن أنس (^٢)، قال: \"بعث رسول الله ﷺ إلى عامر بن الطفيل الكلابي سبعين رجلا من الأنصار، فقال؛ مكانَكم حتى آتيكم بخبر القوم، فلما جاءهم، قال: أتؤمنوني حتى أخبركم برسالة رسول الله ﷺ؟ قالوا: نعم، فبينا هو يخبرهم، إذ أوجره (^٣) رجل منهم السنان، فقال الرجل: فُزْت وربِّ الكعبة، فقال عامر: لا أحسبه إلا أن له أصحابا، فاقتصوا أثره، حتى أتوهم فقتلوهم،\n⦗٣٥١⦘ فلم يُفلت منهم إلا رجل واحد، قال أنس: فكنا نقرأ فيما نُسِخ: بَلِّغوا إخواننا عنا أنّا قد لقينا ربنا، فرضي عنا ورضينا عنه\" (^٤).\n_________\n(^١) هو: الوليد بن مزيد العذري.\n(^٢) أنس ﵁؛ موضع الالتقاء مع مسلم.\n(^٣) أي طعنه. انظر مجمع بحار الأنوار: ٥/ ٢٢٢.\n(^٤) الحديث تقدم تخريجه، انظر \"٧٧٨٨\".","vol":"15","page":350},{"text":"٧٧٩٢ - حدثنا يزيد بن عبد الصمد الدمشقي، قال: حدثنا أَبو مُسْهر (^١)، قال: حدثنا ابن سَمَاعة، عن الأوزاعي، بنحوه (^٢).\n_________\n(^١) عبد الأعلى بن مسهر الغساني الدمشقي.\n(^٢) وقد تقدم تخريجه، انظر \"٧٧٨٨\".","vol":"15","page":351},{"text":"٧٧٩٣ - حدثنا مهدي بن الحارث (^١)، قال: حدثنا علي بن إسحاق (^٢)، قال: أخبرنا ابن المبارك، عن الأوزاعي، بنحوه (^٣).\nسمعت أبا زرعة الدمشقي قال: \"سألت أبا مسهر، قلت له: من أنبل أصحاب الأوزاعي؟ قال: هِقْل، قلت: فابن سماعة؟ قال: هو بعده\" (^٤).\nقال أَبو زرعة: \"فحدثني يحيى بن معين، قال: قلت لأبي مسهر في ابن سماعة: عَرَض على الأوزاعي، فقال له: أحسن حالاته إن كان عرض\" (^٥).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) السلمي مولاهم، أَبو الحسن المروزي.\n(^٣) تقدم تخريجه، انظر \"٧٧٨٨\".\n(^٤) هذا النص أخرجه ابن عساكر في تاريخ دمشق: ٨/ ٤٢١ بإسناده عن المصنف، عن أبي زرعة الدمشقي به، وهو في تاريخ أبي زرعة الدمشقي (١/ ٣٨٣ - ٣٨٤ / برقم: ٨٤٩، ٨٥١) ولفظه في الجملة الأخيرة: \"فقال: أحسن حالاته أن يكون عرض\".\n(^٥) هذا النص عن ابن معين، رواه عنه ابن الجنيد في سؤالاته، انظر: ت: ١٣٤.","vol":"15","page":351},{"text":"٧٧٩٤ - حدثنا الصَّغاني، قال: حدثنا عبد الوهاب بن عطاء، وسئل سعيد (^١) عن القنوت، فأخبرنا عن قتادة، عن أنس (^٢)، \"أنَّ رسول الله ﷺ أتاه رعل، وذكوان، وبنو لحيان، فزعموا أنهم قد أسلموا، واستمدوا على قومهم، فأمدهم رسول الله ﷺ بسبعين رجلا من الأنصار، كنا ندعوهم القراء، كانوا يحتطبون بالنهار، ويصلون بالليل، فلما بلغوا بئر معونة غدروا بهم فقتلوهم، فبلغ ذلك النبي ﷺ، فقنت شهرا في صلاة الصبح يدعو عليهم\" (^٣).\n_________\n(^١) ابن أبي عروبة مهران اليشكري مولاهم.\n(^٢) أنس؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"٧٧٨٨\".\nفوائد الاستخراج:\n١) تعيين الناس الذين غدروا بالقراء، ففي دواية المصنف أنهم رِعل وذكوان وبنو لحيان، بينما وقع في رواية مسلم: \"جاء ناس إلى النبي ﷺ … \" بدون تعيين لهم.","vol":"15","page":352},{"text":"<span data-type='title' id=toc-1089>بيان ثواب المجاهد في سبيل الله، وأنه لا يعدله شيء من أعمال البر، وثواب الرجل يغدو في سبيل الله أو يروح.</span>","vol":"15","page":353},{"text":"٧٧٩٥ - حدثنا أحمد بن يوسف السُّلمي، قال: حدثنا خالد بن مخلد القطواني، قال: حدثنا سليمان بن بلال، عن سهيل (^١)، عن أبيه، عن أبي هريرة، \"أنَّ ناسا قالوا: يا رسول الله، ما يعدل الجهاد في سبيل الله؟ قال: إنكم لا تستطيعون ذاك، قالوا: بلى، يا رسول الله، فأخبرنا، قال: مَثَل المجاهد في سبيل الله كمثل القائم المصلي القانت بآيات الله، لا يَفْتُر صلاةً وصيامًا حتى يرجع المجاهد\" (^٢).\n_________\n(^١) سهيل؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل الشهادة في سبيل الله تعالى: ٣/ ١٤٩٨، \"حديث ١١٠\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد، باب فضل الجهاد والسير: ٢/ ٣٠٢، \"حديث ٢٧٨٥\".","vol":"15","page":353},{"text":"٧٧٩٦ - حدثنا عباس الدوري، قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد بن زريع (^١)، عن روح بن القاسم، قال: حدثنا سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، قال: \"جاء ناس من أصحاب رسول الله ﷺ فقالوا: يا رسول الله، أخبرنا بعمل يعدل الجهاد في\n⦗٣٥٤⦘ سبيل الله، قال: لا تستطيعون ذاك، قالوا: بلى يا رسول الله فأخبرنا، قال: مثل المجاهد في سبيل الله، كمثل الصائم القائم القانت بآيات الله، لا يَفْتُر من صوم ولا صلاة حتى يرجع المجاهد في سبيل الله\" (^٣).\n_________\n(^١) بتقديم الزاي، مصغرا، أَبو معاوية العيشي البصري.\n(^٢) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٧٩٥\".","vol":"15","page":353},{"text":"٧٧٩٧ - حدثنا محمد بن إسماعيل الصائغ، وأبو بكر محمد بن إسحاق الصَّغاني، وأبو أمية، وإسحاق الحربي (^١)، قالوا: حدثنا عفان بن مسلم، قال: حدثنا همام (^٢)، قال: حدثنا محمد بن جُحَادة، أن أبا حصين (^٣) حدثه، أنَّ ذكوان (^٤) حدثه، أن أبا هريرة حدثّه، قال: \"جاء رجل إلى النبي ﷺ فقال: يا رسول الله علمني عملا يعدل الجهاد، فقال: لا أجده، فقال: هل تستطيع إذا خرج المجاهد في سبيل الله أن تدخل مسجدك فقوم لا تفتر، وتصوم ولا تُفْطِرْ؟ قال: لا أستطيع ذاك، فقال أَبو هريرة: إن فرس المجاهد ليَسْتَنُّ في طِوَلِه (^٥) فيكتب له حسنات\" (^٦).\n_________\n(^١) هو أَبو يعقوب إسحاق بن الحسن بن ميمون الحربي البغدادي.\n(^٢) ابن يحيى بن دينار العوذي.\n(^٣) بفتح المهملة، وهو عثمان بن عاصم بن حصين الأسدي.\n(^٤) ذكوان؛ موضع الالتقاء مع مسلم.\n(^٥) أي يمرح بنشاط، والطِول: الحبل الطويل يشد أحد طرفيه في وتد وغيره، والطرف الآخر في يد الفرس، ليدور فيه ويرعى ولا يذهب لوجهه.\nانظر النهاية: ٣/ ١٤٥، فتح الباري: ٦/ ٨٠، مجمع بحار النوار: ٣/ ٤٧٥.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٧٩٥\".\nفوائد الاستخراج: =\n⦗٣٥٥⦘ = ١) التعريف بأبي صالح، وأنه: ذكوان، حيث وقع عند مسلم بكنيته، وعند المصنف باسمه.\n٢) تصريح أبي صالح بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٣) أخرج مسلم الحديث من رواية سهيل بن أَبي صالح، عن أبيه، وسهيل متكلم فيه، بينما أخرج المصنف الحديث من رواية أبي الحصين عثمان الأسدي، عن ذكوان، وأبو الحصين وثقه عامة الأئمة.","vol":"15","page":354},{"text":"٧٧٩٨ - حدثنا أَبو بكر محمد بن عبد الرحمن بن الأشعث الدمشقي، وموسى بن سعيد الدنداني وأبو حاتم الرازي، وأبو إسماعيل الترمذي، قالوا: حدثنا أَبو توبة الربيع بن نافع (^١)، قال: حدثنا معاوية بن سلام، عن أخيه زيد بن سلام، أنه سمع أبا سلام، قال: حدثني النعمان بن بشير، قال: \"كنت عند منبر رسول الله ﷺ يوم جمعة، فقال رجل: ما أبالي أن لا أعمل عملا بعد الإسلام إلا أن أسقي الحاجّ، وقال الآخر: لا أبالي أن لا أعمل عملا بعد الإسلام إلا أن أَعْمُرَ المسجد الحرام، وقال الآخر: الجهاد في سبيل الله أفضل مما قلتم، فزجرهم عمر بن الخطاب، وقال: لا ترفعوا أصواتكم عند منبر رسول الله ﷺ وهو يوم الجمعة، ولكن إذا صليتُ الجمعة دخلتُ، فاستفتيته فيما اختلفتم فيه، فأنزل الله ﷿: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ\n⦗٣٥٦⦘ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ في سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (١٩)﴾ (^٢) (^٣).\n_________\n(^١) أَبو توبة الربيع بن نافع؛ موضع الالتقاء مع مسلم.\n(^٢) سورة التوبة آية (١٩).\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل الشهادة في سبيل الله تعالى: ٣/ ١٤٩٩، \"حديث ١١١\".\nفوائد الاستخراج:\n١) التعريف بأبي توبة، وأنه الربيع بن نافع، حيث وقع عند مسلم بكنيته فقط.\n٢) الإفادة بأن زيد بن سلّام أخ لمعاوية بن سلام.\n٣) التعريف بعمر، الواقع في متن الحديث، فقد بينت رواية المصنف أنه: ابن الخطاب ﵁، ووقع عند مسلم باسمه المجرد.","vol":"15","page":355},{"text":"٧٧٩٩ - حدثنا علي بن حرب، قال: حدثنا وكيع بن الجراح (^١) ح.\nوحدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا أَبو أحمد الزبيري (^٢)، قالا: حدثنا سفيان الثوري، عن أبي حازم، عن سهل بن سعد، قال: قال النبي ﷺ: \"غَدْوٌ في سبيل الله أو روحة خير من الدنيا وما فيها\" (^٣).\n_________\n(^١) وكيع بن الجراح؛ موضع الالتقاء مع مسلم.\n(^٢) هو محمد بن عبد الله بن الزبير الأسدي الكوفي.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الغدوة والروحة في سبيل الله تعالى: ٣/ ١٥٠٠، \"حديث ١١٤\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب فضل الغدوة والروحة في سبيل الله تعالى: ٢/ ٣٠٤، \"حديث ٢٧٩٢\". =\n⦗٣٥٧⦘ = فوائد الاستخراج:\n١) تصريح وكيع بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) التعريف بوكيع، وأنه ابن الجراح، حيث وقع عند مسلم باسمه فقط.\n٣) التعريف بسفيان، وأنه الثوري، حيث وقع عند مسلم باسمه فقط.","vol":"15","page":356},{"text":"٧٨٠٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، عن أسامة (^١). ح\nوحدثنا علي بن حرب، قال: حدثنا سعيد بن منصور، عن عبد الحميد بن سليمان (^٢)، كلاهما عن أبي حازم (^٣)، عن سهل بن سعد، عن النبي ﷺ قال: \"غدوةٌ أو روحةٌ في سبيل الله خير من الدنيا وما فيها\" (^٤).\n_________\n(^١) ابن زيد الليثي مولاهم، أَبو زيد المدني.\n(^٢) الخزاعي، أَبو عمر المدني، نزيل بغداد.\n(^٣) أَبو حازم؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٧٩٩\".","vol":"15","page":357},{"text":"٧٨٠١ - حدثنا أَبو داود الحراني، قال: حدثنا مسلم (^١)، قال: حدثنا حماد بن سلمة (^٢)، قال: أخبرنا ثابت، عن أنس، قال: قال رسول الله ﷺ: \"لغدوة أو روحة في سبيل الله خير من الدنيا وما فيها، ولقاب (^٣) قوس أحدكم من الجنة خير من الدنيا وما فيها\" (^٤).\n⦗٣٥٨⦘ لم يخرجه مسلم بتمامه.\n_________\n(^١) ابن إبراهيم الأزدي الفراهيدي.\n(^٢) حماد بن سلمة؛ موضع الالتقاء مع مسلم.\n(^٣) أي قَدْره، والقَاب والقِيب بمعنى القدر. انظر الفائق للزمخشري: ٣/ ٢٣١.\n(^٤) الحديث أخرجه مسلم في صحيحه مقتصرا على الجملة الأولى، كتاب الإمارة، باب =\n⦗٣٥٨⦘ = فضل الغدوة والروحة في سبيل الله تعالى: ٣/ ١٤٩٩، \"حديث ١١٢\".\nوأخرجه البخاري في صحيحه بلفظ أطول، كتاب الجهاد والسير، باب الحور العين وصفتهن: ٢/ ٣٠٥ \"حديث ٢٧٩٦\".\nفوائد الاستخراج:\n١) تصريح حماد بن سلمة بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) ذكر حديث أنس بتمامه، ومسلم اقتصر على بعضه، وقد أشار المصنف إلى هذه الفائدة عقب الحديث.","vol":"15","page":357},{"text":"٧٨٠٢ - حدثنا ابن أبي مسرَّة (^١)، وعباس الدوري، قالا: حدثنا المقرئ عبد الله بن يزيد (^٢)، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني شرحبيل بن شريك المَعَافري، عن أبي عبد الرحمن الحُبُلِّي، قال: سمعت أبا أيوب يقول: سمعت رسول الله ﷺ يقول: \"لغدوة في سبيل الله أو روحة خير مما طلعت عليه الشمس أو غربت\" (^٣).\n_________\n(^١) هو عبد الله بن أحمد بن زكريا المكي.\n(^٢) عبد الله بن يزيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الغدوة والروحة في سبيل الله تعالى: ٣/ ١٥٠٠، \"حديث ١١٥\".\nفوائد الاستخراج:\n١) تصريح عبد الله بن يزيد المقرئ بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":358},{"text":"٧٨٠٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني أَبو هانئ الخولاني، عن أبي عبد الرحمن الحبلي، عن أبي سعيد الخدري، \"أنَّ رسول الله ﷺ قال: يا أبا سعيد، من رضي بالله ربا، وبالإسلام دينا، وبمحمد ﷺ نبيا، وجبت له الجنة. قال: فعجب بها أَبو سعيد، فقال: أعدها علي يا رسول الله، ففعل. ثم قال رسول الله ﷺ: وأخرى يرفع الله بها العبد مئة درجة في الجنة، ما بين كل درجتين كما بين السماء إلى الأرض، قال: وما هي يا رسول الله؟ قال: الجهاد في سبيل الله\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب بيان ما أعده الله للمجاهد في الجنة من الدرجات: ٣/ ١٥٠١، \"حديث ١١٦\".","vol":"15","page":359},{"text":"٧٨٠٤ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قال: حدثنا ابن أبي ذئب (^١)، عن سعيد المقبري (^٢)، عن عبد الله بن أبي قتادة، عن أبيه، قال: \"خطب رسول الله ﷺ فذكر الجهاد فلم يفضل عليه شيئا إلا المكتوبة\" (^٣).\n_________\n(^١) هو محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب القرشي، أَبو الحارث المدني.\n(^٢) سعيد المقبري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بلفظ أطول من هذا سيذكره المصنف في الحديث التالي، كتاب الإمارة، باب من قتل في سبيل الله كفرت خطاياه، إلا الدين: =\n⦗٣٦٠⦘ = ٣/ ١٥٠١، \"حديث ١١٧\".","vol":"15","page":359},{"text":"٧٨٠٥ - حدثنا بحر بن نصر الخولاني، قال: حدثنا عبد الله بن وهب، قال: أخبرني الليث بن سعد (^١)، أن سعيدًا المقبري أخبره، عن عبد الله بن أبي قتادة، أنه سمع أبا قتادة يحدث عن رسول الله ﷺ: \"أنه قام فيهم، فذكر لهم أن الجهاد في سبيل الله، والإيمان بالله أفضل الأعمال. فقام رجل فقال: يا رسول الله، أرأيت إن قتلت في سبيل الله أيكفر عني خطاياي؟ فقال له رسول الله ﷺ: نعم، إن قتلت في سبيل الله، وأنت صابرا محتسبا مقبلا غير مدبر، فقال رسول الله ﷺ: كيف قلت؟ قال: أرأيت إن قُتلتُ في سبيل الله أيكفر عني خطاياي؟ فقال رسول الله ﷺ: نعم وأنت صابرٌ محتسبٌ، مقبلٌ غير مدبرٍ، إلا الدين، فإن جبريل قال لي ذلك\" (^٢).\n_________\n(^١) الليث بن سعد، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٤\".\nفوائد الاستخراج:\n١) التعريف بالليث، وأنه: ابن سعد، وهو عند مسلم بالله فقط.\n٢) تصريح عبد الله بن أبي قتادة بالسماع، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":360},{"text":"٧٨٠٦ - حدثنا أَبو أمية، قال: حدثنا سعيد بن سليمان (^١)، قال: حدثنا ليث بن سعد (^٢)، مثله (^٣).\n_________\n(^١) الضّبي، أَبو عثمان الواسطي.\n(^٢) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٤\".","vol":"15","page":360},{"text":"٧٨٠٧ - حدثنا أَبو أمية، قال: حدثنا الحسين بن محمد (^١)، وعاصم بن علي (^٢)، قالا: حدثنا ابن أبي ذئب، عن المقبري (^٣)، بإسناده نحوه: \"إلا الدين فإنه مأخوذ به، كما قال لي جبريل ﵇\" (^٤).\n_________\n(^١) ابن بهرام التميمي، أَبو أحمد، أو أَبو علي المروذي بتشديد الراء.\n(^٢) ابن عاصم الواسطي، أَبو الحسن التيمي مولاهم.\n(^٣) المقبري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٤\".","vol":"15","page":361},{"text":"<span data-type='title' id=toc-1090>بيان ثواب من يَضْرِب بسيفه في سبيل الله، ومن يُقتل صابرا محتسبا، وأن ذلك يكون تكفير جميع خطاياه.</span>","vol":"15","page":362},{"text":"٧٨٠٨ - حدثنا شعيب بن عمرو الدمشقي، قال: حدثنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن محمد بن قيس، وابن عجلان (^٢)، عن محمد بن قيس، عن عبد الله بن أبي قتادة، عن أبيه، عن النبي ﷺ قال: \"جاء رجل إلى النبي ﷺ فقال: أرأيت إن ضَربتُ بسيفي في سبيل الله، صابرا محتسبا مقبلا غير مدبر، يُكَفَّرُ عني خطاياي؟ قال: نعم، فلما أدبر، قال: تعال، هذا جبريل يقول: إلا أن يكون عليك دين\" (^٣).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) أي سفيان بن عيينة عن ابن عجلان.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٥\"، وهو عند مسلم من طريق ابن عيينة برقم ١١٨، إلا أن مسلما لم يذكر من رواية سفيان بن عيينة إلا طرفا من الحديث، ثم أحال على معنى رواية المقبري.\nفوائد الاستخراج:\n١) التعريف بسفيان، وأنه: ابن عيينة، وهو عند مسلم باسمه فقط.\n٢) ذكر لفظ الحديث كاملا من رواية سفيان بن عيينة.","vol":"15","page":362},{"text":"٧٨٠٩ - حدثنا محمد بن يحيى (^١)، وعمار بن رجاء، والصَّغاني، قالوا: حدثنا يزيد بن هارون (^٢)، قال: أخبرنا يحيى بن سعيد، عن سعيد المقبري،\n⦗٣٦٣⦘ عن عبد الله بن أبي قتادة، أن أباه كان يحدث \"أنَّ رجلا أتى النبي ﷺ، فقال: يا رسول الله، إن قُتلتُ في سبيل الله كفَّرَ الله به خطاياي؟ فقال رسول الله ﷺ: إن قتلت في سبيل الله صابرا محتسبا، مقبلا غير مدبر، كَفَّر الله به خطاياك، ثم مكث ساعة، ثم قال رسول الله ﷺ: إن قتلت في سبيل الله صابرا محتسبا، مقبلا غير مدبر، كفّر الله به خطاياك إلا الدين، قال لي جبريل ﵇\" (^٣). هذا لفظ الصَّغاني وعمار.\n_________\n(^١) الذهلي.\n(^٢) يزيد بن هارون؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٥\"، إلا أن مسلما لم يذكر رواية يزيد بن هارون إلا طرفا يسيرا من الحديث، ثم أحال على معنى حديث الليث.\nفوائد الاستخراج:\n١) التعريف بيحيى شيح يزيد بن هارون، وأنه: ابن سعيد، وإن كان مسلم قيده من عنده فقال: \"يعني ابن سعيد\".\n٢) ذكر لفظ الحديث كاملا من رواية يزيد بن هارون.","vol":"15","page":362},{"text":"٧٨١٠ - حدثنا أَبو أمية، قال: حدثنا معاوية بن عمرو (^١)، عن أبي إسحاق (^٢)، عن يحيى بن سعيد (^٣)، بإسناده مثله (^٤).\n_________\n(^١) ابن المهلب الأزدي المَعْني.\n(^٢) إبراهيم بن محمد الفزاري.\n(^٣) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"الحديث ٧٨٠٥\".","vol":"15","page":363},{"text":"٧٨١١ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا أَبو بدر (^٢)، عن يحيى بن سعيد (^٣)، عن سعيد المقبري، أن عبد الله بن أبي قتادة، أخبره عن أبيه، \"أنَّ رجلا جاء إلى النبي ﷺ فقال: يا رسول الله، ألا رأيت إن قتلت في سبيل الله يكفر عني خطاياي؟ قال له رسول ﷺ: إن قُتلت في سبيل الله، وأنت صابر محتسب، يكفر عنك خطاياك، ثم قال، يعني رسول الله ﷺ: أعِدْ، فقال: أرأيت إن قتلت في سبيل الله يُكفر عني خطاياي؟ قال: نعم، وأنت صابر محتسب، مقبلٌ غير مدبر إلا الدين، فإن جبريل قال لي ذلك\" (^٤).\n_________\n(^١) أَبو محمد البزاز البغدادي.\n(^٢) هو: شجاع بن الوليد بن قيس السَّكوني الكوفي.\n(^٣) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٠٥\"، إلا أن مسلما أورد طرفا من الحديث من رواية يحيى بن سعيد، ثم أحال على معنى حديث الليث.\nفوائد الاستخراج:\n١) تصريح سعيد المقبري بالإخبار، بينما روايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) ذكر رواية يحيى بن سعيد عن المقبري كاملة.","vol":"15","page":364},{"text":"٧٨١٢ - أخبرنا يونس (^١)، قال: حدثنا ابن وهب، أن مالكا حدثه، عن يحيى بن سعيد (^٢)، عن سعيد بن أبي سعيد المقبري، عن عبد الله بن\n⦗٣٦٥⦘ أبي قتادة، أخبره عن أبيه، \"أنَّ رجلا جاء إلى رسول الله ﷺ فقال: يا رسول الله إن قتلت في سبيل الله، صابرا محتسبا، مقبلا غير مدبر، يكفر الله عني خطاياي؟ فقال رسول الله ﷺ: نعم، فلما أدبر ناداه النبي ﷺ، أو أمر به فنودي، فقال له النبي ﷺ: كيف قلت؟ فأعاد قوله، فقال له النبي ﷺ: نعم إلا الدين، كذلك قال لي جبريل ﵇\" (^٣).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، بمثل الحديث السابق برقم \"٧٨١١\".\nفوائد الاستخراج:\n١) تصريح سعيد المقبري بالإخبار، وإن لم يكن مدلسا.\n٢) ذكر لفظ الحديث كاملا من رواية يحيى بن سعيد عن المقبري.","vol":"15","page":364},{"text":"٧٨١٣ - حدثنا ابن أبي مسرَّة (^١)، ومحمد بن عقيل، وابن الجنيد الدقاق، قالوا: حدثنا المقرئ (^٢)، قال: حدثنا سعيد بن أبي أيوب، حدثنا عياش بن عباس القِتْباني، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو، عن النبي ﷺ أنه قال: \"القتل في سبيل الله يكفر كل شيء إلا الدين\" (^٣).\n_________\n(^١) هو عبد الله بن أحمد بن زكريا المكي.\n(^٢) المقرئ؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب من قتل في سبيل الله كفرت خطاياه، إلا الدين: ٣/ ١٥٠٢، \"حديث ١٢٠\".","vol":"15","page":365},{"text":"٧٨١٤ - حدثنا محمد بن أحمد بن الجُنيد الدقاق، قال: حدثنا يحيى بن غيلان، قال: حدثنا المُفضَّل بن فضالة (^١)، قال: حدثني عياش بن\n⦗٣٦٦⦘ عباس، عن عبد الله بن يزيد، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو، أن رسول الله ﷺ قال: \"يغفر للشهيد كل ذنب إلا الدين\" (^٢).\n_________\n(^١) المفضل بن فضالة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٣\"، وهو عند مسلم من طريق المفضل برقم ١١٩.\nفوائد الاستخراج:\n١) التعريف بالمفضل، وأنه ابن فضالة، ومسلم قيده بقوله: \"يعني ابن فضالة\".\n٢) تصريح مفضل بن فضالة بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":365},{"text":"<span data-type='title' id=toc-1091>بيان تفسير قول الله ﷿ ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللَّهِ أَمْوَاتًا﴾ (^١)، وثواب المجاهد في سبيل الله بنفسه وماله.</span>\n_________\n(^١) سورة آل عمران، جزء من الآية (١٦٩). وليس في المخطوط قوله تعالى: ﴿أَمْوَاتًا﴾ وقد زدتها لإتمام المعنى.","vol":"15","page":367},{"text":"٧٨١٥ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الأعمش (^٢)، عن عبد الله بن مرة، عن مسروق، عن عبد الله، قال: \"أمَا إنّا قد سألنا عن ذلك، يعني أرواح الشهداء، فقيل: جعلت في أجواف طير خضر، تأوي إلى قناديل تحت العرش، تسرح من الجنة حيث شاءت، فاطلع إليهم ربك اطلاعةً، فقال: هل تستزيدوني فأزيدكم، قالوا: وما نستزيدك في الجنة، نسرح فيها حيث نشاء؟ ثم اطلع إليهم ربك اطلاعة، فقال: هل تستزيدوني شيئا فأزيدكم؟ فلما رأوا أنه لابد أن يسألوه، قالوا: ترد أرواحنا في أجسادنا فنقتل في سبيلك مرة أخرى\" (^٣).\n_________\n(^١) هو ابن عيينة.\n(^٢) الأعمش: موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب بيان أن أرواح الشهداء في الجنة …: ٣/ ١٥٠٢، \"حديث ١٢١\".","vol":"15","page":367},{"text":"٧٨١٦ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا معاوية (^١)، عن زائدة (^٢)، عن الأعمش (^٣)، عن عبد الله بن مُرَّة، عن مسروق، قال: سألت عبد الله عن هذه الآية ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِم﴾ (^٤) فقال عبد الله: \"قد سألنا عن ذلك، فقال: إنّ أرواح الشهداء في طائر خضر، لها قناديل معلقة بالعرش، تسرح في أي الجنة شاءت، ثم تأوي إلى قناديلها، فاطلع إليهم ربك اطلاعة، فقال: هل تشتهون شيئا فأزيدكموه؟ فقالوا: وما نشهي ونحن نسرح في أي الجنة شئنا؟ قال: فسكت عنهم، قال: ثم اطلع عليهم ربك اطلاعة، فقال: هل تشتهون شيئا فأزيدكموه؟ فلما رأوا أنهم لا يتركون من أن يسألوا، قالوا: أن تُرَدَّ أرواحنا في أجسادنا، فنقاتل في سبيلك، فنقتل مرة أخرى، فلما رأى أن ليست لهم حاجة تركوا\" (^٥).\n_________\n(^١) ابن عمرو الأزدي.\n(^٢) ابن قدامة الثقفي.\n(^٣) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٤) سورة آل عمران، جزء من الآية (١٦٩).\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٥\".","vol":"15","page":368},{"text":"٧٨١٧ - حدثنا عمرو بن ثور بن عمر القيسراني، قال: حدثنا الفريابي (^١)، قال: حدثنا الأوزاعي، عن الزهري، عن عطاء بن يزيد، حدثني\n⦗٣٦٩⦘ أَبو سعيد، قال: \"جاء أعرابي إلى النبي ﷺ، فقال: أي الناس خير؟ قال: رجل جاهد بنفسه وماله، ورجل في شِعْب من الشعاب يعبد الله ويدع الناس من شرّه\" (^٢).\n_________\n(^١) الفريابي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الجهاد والرباط: ٣/ ١٥٠٣ \"الحديث ١٢٤\"، إلا أن مسلما لم يسق لفظ الحديث من رواية الأوزاعي، عن الزهري، واكتفى بسياق بعض الإسناد، والإشارة إلى اختلاف بعض ألفاظ الحديث.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب أفضل الناس مؤمن مجاهد بنفسه وماله في سبيل الله: ٢/ ٣٠٢، \"الحديث ٢٧٨٦\".\nفوائد الاستخراج:\n١) تصريح عطاء بن يزيد بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) ذكر لفظ حديث الأوزاعي، عن ابن شهاب.","vol":"15","page":368},{"text":"٧٨١٨ - حدثنا أَبو عتبة (^١)، قال: حدثنا بقية (^٢)، قال: حدثني الزُّبَيْدي (^٣)، عن الزهري، عن عطاء بن يزيد الليثي، عن أبي سعيد، \"أنَّ رجلا قال: يا رسول الله أي الناس أفضل؟ قال: مؤمن يجاهد بنفسه وماله في سبيل الله، قال: ثم من يا رسول الله؟ قال: مؤمن في شِعْب من الشعاب يتقي الله ويدع الناس من شره\" (^٤).\n_________\n(^١) هو أحمد بن الفرج بن سليمان الحمصي.\n(^٢) ابن الوليد بن صائد الكلائي.\n(^٣) الزبيدي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"الحديث ٧٨١٧\"، وهو عند مسلم من طريق الزبيدي =\n⦗٣٧٠⦘ = برقم ١٢٢.","vol":"15","page":369},{"text":"٧٨١٩ - حدثنا عباس بن عبد الله الترقفي، قال: حدثنا عثمان بن سعيد بن كثير (^١)، قال: حدثنا شعيب بن أبي حمزة (^٢)، عن الزهري (^٣)، قال: حدثني عطاء بن يزيد، أنه حدثه أَبو سعيد الخدري \"أنه قيل: يا رسول الله أي الناس أفضل؟ فقال رسول الله ﷺ: مؤمن يجاهد في سبيل الله بنفسه وماله، قالوا: ثم من؟ قال: ثم مؤمن في شعب من الشعاب يتقي الله ويدع الناس من شره\" (^٤).\n_________\n(^١) أَبو عمرو الحمصي.\n(^٢) الأموي مولاهم، الحمصي.\n(^٣) الزهري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٧\".\nفوائد الاستخراج:\n١) تصريح عطاء بن يزيد بالتحديث، وإن لم يكن مدلسا.","vol":"15","page":370},{"text":"٧٨٢٠ - حدثنا الصَّغاني، وأبو أمية، قالا: حدثنا أَبو اليمان (^١)، قال: أخبرنا شعيب (^٢)، عن الزهري (^٣)، بمثله (^٤).\n_________\n(^١) هو: الحكم بن نافع البهراني.\n(^٢) ابن أبي حمزة الأموي مولاهم الحمصي.\n(^٣) الزهري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٧\".","vol":"15","page":370},{"text":"٧٨٢١ - حدثنا علي بن سهل الرملي البزاز، قال: حدثنا سعيد بن سليمان (^١)، قال: حدثنا سليمان بن كثير (^٢)، قال: حدثنا الزهري (^٣)، عن عطاء بن يزيد، عن أبي سعيد الخدري، قال: \"قيل: يا رسول الله، أي المؤمنين أفضل؟ فقال: مؤمن يجاهد في سبيل الله بنفسه وماله، ثم مؤمن اعتزل في شعب من الشعاب، كفى الناس شره\" (^٤).\n_________\n(^١) الضّبي، أَبو عثمان الواسطي.\n(^٢) العبدي، البصري.\n(^٣) الزهري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٧\".","vol":"15","page":371},{"text":"٧٨٢٢ - حدثنا أَبو أمية، قال: حدثنا عفان (^١)، قال: حدثنا سليمان بن كثير، عن الزهري (^٢)، بمثله (^٣).\n_________\n(^١) ابن مسلم بن عبد الله الصفار.\n(^٢) الزهري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٧\".","vol":"15","page":371},{"text":"٧٨٢٣ - حدثنا أحمد بن يوسف السُّلمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن عطاء بن يزيد، أو عبيد الله بن عبد الله -شك معمر- عن أبي سعيد الخدري، \"قال رجل: يا رسول الله، أي الناس أفضل؟ قال: مؤمن يجاهد بماله ونفسه في\n⦗٣٧٢⦘ سبيل الله، ثم قال: ثم من؟ قال: ثم رجل معتزل في شعب من الشعاب، يعبد الله ويدع الناس من شره\" (^٢).\nرواه مسلم عن عبد بن حميد، عن عبد الرزاق، فقال: عن عطاء بن يزيد، بإسناده.\nورواه سعيد بن منصور (^٣)، عن يعقوب (^٤)، عن أبي حازم، عن بعجة (^٥).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨١٧\"، وهو عند مسلم من طريق عبد الرزاق برقم ١٢٣.\n(^٣) ابن شعبة الخراساني.\n(^٤) هو: ابن عبد الرحمن القاري، وهو موضع الالتقاء مع مسلم.\n(^٥) سيذكر المصنف هذا الحديث في الروايات التالية رقم (٧٨٢٤).","vol":"15","page":371},{"text":"٧٨٢٤ - حدثنا مهدي بن الحارث، قال: حدثنا ابن أبي مريم (^١)، قال: أخبرنا محمد بن جعفر (^٢)، قال: حدثني أَبو حازم (^٣). ح\nوحدثنا أَبو داود الحراني، قال: حدثنا محمد بن خالد بن عَثْمة (^٤)، قال: حدثنا محمد بن جعفر، عن أبي حازم، عن بَعْجة بن عبد الله بن بدر الجهني عن أبي هريرة، أن النبي ﷺ قال: \"خير ما عاش\n⦗٣٧٣⦘ الناس له: رجل ممسك بعنان فرسه في سبيل الله، كلما سمع هيعةً (^٥) أو فزعة طار على متنه، يلتمس القتل أو الموت مظانّه، ورجل على رأس شعبة من هذه الشعاب، أو بطن واد من هذه الأودية، في غُنيمة له، يقيم الصلاة، ويؤتي الزكاة، ويعبد الله حتى يأتيه اليقين، ليس من الناس إلا في خير\".\nقال ابن أبي مريم: \"والموت مظانه، أو على رأس شعفة من هذه الشعاف، أو في بطن واد .. \" مثله (^٦).\n_________\n(^١) هو أَبو محمد: سعيد بن الحكم بن محمد المصري.\n(^٢) ابن أبي كثير الأنصاري مولاهم المدني.\n(^٣) أَبو حازم؛ موضع الالتقاء مع مسلم.\n(^٤) الحنفي البصري.\n(^٥) الهيعة: الصوت الذي تفزع منه وتخافه من عدو، أفاده ابن الأثير في النهاية: ٥/ ٢٨٨.\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل الجهاد والرباط: ٣/ ١٥٠٣ \"حديث ١٢٥\".","vol":"15","page":372},{"text":"٧٨٢٥ - حدثنا الربيع بن سليمان، قال: حدثنا ابن أبي عباد القلزمي يعني يعقوب (^١). ح\nوحدثنا أَبو أمية، قال: حدثنا يحيى بن صالح (^٢)، قالا: حدثنا عبد العزيز بن أبي حازم (^٣)، قال: حدثنا أبي، عن بعجة بن عبد الله الجهني، عن أبي هريرة، أن رسول الله ﷺ قال: \"من خير معاش الناس لهم: رجل\n⦗٣٧٤⦘ ممسك بعنان فرسه في سبيل الله يطير على متنه، كلما سمع هَيْعة أو فزعة طار عليه، يبتغي القتل أو الموت في مظانه، أو رجل في غنيمة في رأس شعفة من هذه الشعاف. وقال ابن أبي عباد: في شعبة من هذه الشعاب، أو بطن واد من هذه الأودية، يقيم الصلاة ويؤتي الزكاة ويعبد ربه حتى يأتيه اليقين\". زاد أَبو أمية: \"ليس من الناس إلا في خير\" (^٤).\n_________\n(^١) هو: يعقوب بن إسحاق بن أبي عباد العبدي المكي البصري.\n(^٢) أَبو زكريا الوُحاظي.\n(^٣) عبد العزيز بن أبي حازم، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٤\".","vol":"15","page":373},{"text":"٧٨٢٦ - حدثنا أَبو علي الزعفراني، وعمر بن سهل (^١)، قالا: حدثنا زيد بن الحباب العكلي، قال: حدثنا أسامة بن زيد (^٢)، عن بعجة بن عبد الله الجهني، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"يُوشِك أن يأتي على الناس زمان، يكون خيرهم فيه رجل أخذ بعنان فرسه في سبيل الله، كلما سمع هيعة استوى على متن فرسه، ثم طلب الموت مظانه، أو رجل في شعب من هذه الشعاب، يقيم الصلاة ويؤتي الزكاة واعتزل شرور الناس\" (^٣).\n_________\n(^١) المصيصي، البغدادي، نزل الثغر، ترجم له ابن منده، والخطيب، ولم يذكرا فيه جرحا ولا تعديلا.\nانظر فتح الباب في الكنى والألقاب لابن منده \"ت: ١٧٩٦\"، تاريخ بغداد: ١١/ ٢١٣.\n(^٢) أسامة بن زيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٤\"، وهو عند مسلم من طريق أسامة بن زيد برقم ١٢٧، إلا أن مسلما لم يذكر لفظ حديث أسامة بن زيد، عن بعجة، =\n⦗٣٧٥⦘ = وأحال على معنى حديث أبي حازم، عن بعجة.\nفوائد الاستخراج:\n١) ذكر لفظ حديث أسامة بن زيد، عن بعجة.","vol":"15","page":374},{"text":"٧٨٢٧ - حدثنا عيسى بن أحمد العسقلاني، قال: أخبرنا ابن وهب، قال: أخبرني أسامة بن زيد (^١)، عن بعجة بن عبد الله بن بدر، عن أبي هريرة، عن رسول الله ﷺ أنه قال: \"إنَّ من خير منازل الناس: رجل حابس نفسه وفرسه في سبيل الله، يلتمس القتل أو الموت في مظانه، أو رجل في شعب من هذه الشعاب، يقيم الصلاة ويؤتي الزكاة ويعبد الله حتى يأتيه اليقين، ليس من الناس إلا في خير\" (^٢).\n_________\n(^١) أسامة بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه بمثل الحديث السابق برقم \"٧٨٢٦\".\nفوائد الاستخراج:\n١) ذكر لفظ حديث أسامة بن زيد، عن بعجة.","vol":"15","page":375},{"text":"٧٨٢٨ - حدثنا الأحمسي (^١)، وابن أبي رجاء، قالا: حدثنا وكيع (^٢). ح\nوحدثنا محمد بن يحيى، قال: حدثنا محمد بن الصباح (^٣)، قال: حدثنا وكيع (^٤)، قال: حدثنا أسامة بن زيد، عن بعجة بن عبد الله الجهني، عن\n⦗٣٧٦⦘ أبي هريرة قال: قال النبي ﷺ: \"يأتي على الناس زمان أحسن الناس فيهم منزلة رجل آخذ بعنان فرسه في سبيل الله، كلما سمع بهيعة استوى على متنه، ثم طلب الموت مظانه، أو رجل في شعب من هذه الشعاب، يقيم الصلاة، ويؤتي الزكاة، ويدع الناس إلا من خير\" (^٥).\n_________\n(^١) هو: محمد بن إسماعيل بن سمرة الأحمسي، أَبو جعفر السراج الكوفي.\n(^٢) وكيع، موضع الالتقاء مع مسلم.\n(^٣) الدولابي، أَبو جعفر البغدادي البزاز الحافظ.\n(^٤) وكيع؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه بمثل الحديث السابق برقم \"٧٨٢٦\"، وهو عند مسلم من طريق وكيع برقم ١٢٧.\nفوائد الاستخراج:\n١) تصريح وكيع بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) ذكر لفظ حديث أسامة بن زيد، عن بعجة.","vol":"15","page":375},{"text":"<span data-type='title' id=toc-1092>بيان صفة وجوب الجنة للمقتول وقاتله.</span>","vol":"15","page":377},{"text":"٧٨٢٩ - حدثنا أحمد بن يوسف السُّلمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أَبو هريرة، عن رسول الله ﷺ، فذكر أحاديث منها: وقال رسول الله ﷺ: \"يضحك (^٢) الله ﷿ لرجلين يقتل أحدهما الآخر، كلاهما يدخل الجنة، قالوا: كيف يا رسول الله؟ قال: يُقتل هذا فيلج الجنة، ثم يتوب الله على الآخر، فيهديه إلى الإسلام، ثم يجاهد في سبيل الله ﷿ فيُسْتَشْهد\" (^٣).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٢) الضحك صفة من صفات الله ﷿ الفعلية، التي يتصف بها ﷾ متى شاء كالرضى والغضب، يجب إثباتها على المعنى الذي يليق به سبحانه من غير تحريف ولا تعطيل، ومن غير تكييف ولا تمثيل.\nانظر كتاب التوحيد للإمام ابن خزيمة: ٢/ ٥٦٣، مجموع الفتاوى للإمام ابن تيمية ٦/ ٢١٧، شرح العقيدة الواسطية للعلامة محمد خليل هرّاس ص ١٦٧.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب بيان الرجلين يقتل أحدهما الآخر، يدخلان الجنة: ٣/ ١٥٠٤، \"حديث ١٢٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب الكافر يقتل المسلم، ثم يسلم فيسدد بعد ويقتل: ٢/ ٣١٣، \"حديث ٢٨٢٦\".","vol":"15","page":377},{"text":"٧٨٣٠ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، حدثنا مالك. ح\n⦗٣٧٨⦘ وحدثنا عيسى بن أحمد (^١)، قال: حدثنا ابن وهب، قال: حدثني مالك، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، أن رسول الله ﷺ قال: \"يضحك الله إلى رجلين، يقتل أحدهما الآخر، كلاهما داخل الجنة، يُقاتل هذا في سبيل الله فَيُقْتل، ثم يتوب الله على القاتل فيُقاتل في سبيل الله فيستشهد\" (^٣).\n_________\n(^١) ابن عيسى العسقلاني.\n(^٢) أَبو الزناد، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\"، وهو عند مسلم من طريق أبي الزناد برقم ١٢٨.","vol":"15","page":377},{"text":"٧٨٣١ - حدثنا أَبو زرعة الرازي، قال: حدثنا عبد العزيز بن عبد الله (^١)، ويحيى بن عبد الله بن بكير (^٢)، أخبرنا مالك، بإسناده مثله (^٣).\n_________\n(^١) ابن يحيى بن عمرو، أَبو القاسم المدني.\n(^٢) المخزومي مولاهم المصري.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\".","vol":"15","page":378},{"text":"٧٨٣٢ - حدثنا أَبو زرعة الرازي عبيد الله بن عبد الكريم، وأبو إسماعيل الترمذي، قالا: حدثنا الحميدي، قال: حدثنا سفيان (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"يضحك الله من الرجلين، يقتل أحدهما الآخر، فيدخلان الجنة جميعا، يكون أحدهما كافرا، فيقتل أحدُهما صاحبَه، ثم يسلم، فيُستشهد الآخر\" (^٢).\n_________\n(^١) سفيان وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\"، وهو عند مسلم من طريق ابن عيينة برقم ١٢٨. =\n⦗٣٧٩⦘ = فوائد الاستخراج:\n١) متابعة عبد الله بن الزبير الحميدي في رواية الحديث عن ابن عيينة، لمحمد بن يحيى بن أبي عمر العدني، الذي أخرج مسلم الحديث من طريقه، وهو متكلم فيه.\nانظر الجرح والتعديل \"٨ / ت: ٥٦٠\".","vol":"15","page":378},{"text":"٧٨٣٣ - حدثنا ابن أبي رجاء المصيصي (^١)، قال: حدثنا وكيع (^٢). ح\nوحدثنا أَبو زرعة الرازي، قال: حدثنا إسحاق بن إبراهيم الهروي (^٣)، وأبو بكر بن أبي شيبة (^٤)، قالا: أخبرنا وكيع، قال: حدثنا سفيان، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنَّ الله ليضحك إلى الرجلين -وقال أَبو زرعة: من رجلين- يقتل أحدهما صاحبه، كلاهما داخل الجنة، رجل يقاتل في سبيل الله فاستشهد، ثم تاب الله على قاتله، فأسلم، فقاتل في سبيل الله فاستشهد، هذا لفظٌ، وقال ابن أبي رجاء: فيستشهد ثم يتوب\" (^٥).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله بن أبي رجاء.\n(^٢) وكيع؛ موضع الالتقاء مع مسلم.\n(^٣) هو إسحاق بن راهوية الحنظلي الإمام.\n(^٤) أَبو بكر بن أبي شيبة؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\"، وهو عند مسلم من طريق أبي بكر وكيع برقم ١٢٨.","vol":"15","page":379},{"text":"٧٨٣٤ - حدثنا بكار بن قتيبة، قال: حدثنا مؤمل، قال: حدثنا سفيان الثوري (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال\n⦗٣٨٠⦘ رسول الله ﷺ: \"ضحك ربُّنا ﷿ من رجلين، قتل أحدهما صاحبه، وكلاهما في الجنة\" (^٢).\n_________\n(^١) سفيان الثوري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\"، إلا أن مسلما لم يسق لفظه من رواية الثوري، عن أبي الزناد، واكتفى بالإحالة على رواية ابن عيينة، عن أبي الزناد.\nفوائد الاستخراج:\n١) التعريف بسفيان في هذا الطريق: وأنه الثوري، حيث لم يذكر مسلم إلا اسمه فقط.\n٢) ذكر لفظ رواية الثوري، عن أبي الزناد به.","vol":"15","page":379},{"text":"٧٨٣٥ - حدثنا أَبو فروة (^١)، قال: حدثنا خالد (^٢)، قال: حدثنا ورقاء (^٣). ح\nوحدثنا أَبو أمية، قال: أخبرنا أَبو اليمان، قال: أخبرنا شعيب (^٤)، كلاهما عن أبي الزناد (^٥)، بإسناده بمثل حديث ابن عيينة، عن أبي الزناد: \"ويتوب الله على هذا فيُسلم، فيقاتل في سبيل الله فيقتل ويستشهد\" (^٦).\n_________\n(^١) هو يزيد بن محمد بن يزيد الرهاوي.\n(^٢) ابن أبي يزيد، واسمه: البهبذان، أَبو الهيثم المزرفي.\n(^٣) ابن عمر اليشكري.\n(^٤) ابن أبي حمزة الأموي مولاهم الحمصي.\n(^٥) أَبو الزناد؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\"، وهو عند مسلم من طريق أبي الزناد =\n⦗٣٨١⦘ = برقم ١٢٨.","vol":"15","page":380},{"text":"<span data-type='title' id=toc-1093>بيان ثواب من يَقتُل كافرًا.</span>","vol":"15","page":381},{"text":"٧٨٣٦ - حدثنا محمد بن يحيى، قال: حدثنا محمد بن عيسى بن الطباع. ح\nوحدثنا أَبو داود السجزي قال: حدثنا محمد بن الصباح (^١)، قالا: حدثنا إسماعيل بن جعفر (^٢)، عن العلاء، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"لا يجتمع كافر وقاتله في النار أبدا\" (^٣).\n_________\n(^١) الدولابي، أَبو جعفر البغدادي البزاز.\n(^٢) إسماعيل بن جعفر؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب من قتل كافرا ثم سدّد: ٣/ ١٥٠٥، \"حديث ١٣٠\".\nفوائد الاستخراج:\n١) التعريف بإسماعيل الراوي عن العلاء، وأنه ابن جعفر، ومسلم قيده بقوله: \"يعنون: ابن جعفر\".","vol":"15","page":381},{"text":"٧٨٣٧ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني حفص بن مَيْسرة، عن العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا يجتمع كافر وقاتله من المسلمين في النار أبدا\" (^٢).\n_________\n(^١) العلاء بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٢٩\". =\n⦗٣٨٢⦘ = فوائد الاستخراج:\n١) ذكر اسم والد العلاء، وهو عبد الرحمن، وعند مسلم ورد باسمه المجرد.","vol":"15","page":381},{"text":"٧٨٣٨ - حدثنا أَبو أمية، قال: حدثنا معاوية بن عمرو، قال: حدثنا أَبو إسحاق-يعني: الفزاري (^١) - عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا يجتمعان في النار أبدا اجتماعا يضر أحدهما، قالوا: من يا رسول الله؟ قال: مؤمن يقتل كافرا، ثم سدَّدَ المسلم بعده\" (^٢).\n_________\n(^١) أَبو إسحاق الفزاري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٣٦\"، وهو عند مسلم من طريق الفزاري برقم ١٣١.","vol":"15","page":382},{"text":"٧٨٣٩ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث (^١)، قال: حدثنا الليث، عن محمد بن عجلان، عن سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، أن النبي ﷺ قال: \"لا يجتمعان في النار اجتماعا يضر أحدهما: مسلم قتل كافرا، ثم سدد المسلم وقارب، ولا يجتمعان في جوف عبد: غبارٌ في سبيل الله ودخان جهنم، ولا يجتمعان في قلب عبد: الإيمان والشح\" (^٣).\n_________\n(^١) ابن سعد الفهمي مولاهم، أَبو عبد الملك المصري.\n(^٢) سهيل بن أبي صالح؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٣٦\"، إلا أن مسلما اقتصر على الجملة الأولى منه، ولم يذكر بقية الحديث وهي قوله ﵊: \"ولا يجتمعان في جوف عبد: غبارٌ في =\n⦗٣٨٣⦘ = سبيل الله ودخان جهنم، ولا يجتمعان في قلب عبد: الإيمان والشح\"، وقد أخرج الحديث بهذه الزيادة أحمد في المسند: ٢/ ٣٤٠، والنسائي في السنن، كتاب الجهاد، باب فضل من عمل في سبيل الله على قدمه: ٦/ ٣٢٠ \"حديث ٣١٠٩\"، والحاكم في المستدرك: ٢/ ٧٢ كلهم من طرق عدة، عن الليث بن سعد، عن محمد بن عجلان، عن سهيل بن أَبي صالح، عن أبيه، عن أبي هريرة به، وهذا إسناد حسن، سهيل بن أبي صالح المدني، صدوق تغير حفظه بآخره، كما قال ابن حجر في التقريب \"ت: ٢٦٩٠\".\nوقال الحاكم: صحيح على شرط مسلم ولم يخرجاه.\nوقال أحمد شاكر في تعليقه على المسند: ٧/ ٢٢٤: \"هذا إسناد صحيح\"ا. هـ، والأقرب أنه حسن فقط، لما قيل في ابن عجلان، وسهيل بن أبي صالح، مما سبق في ترجمتهما.","vol":"15","page":382},{"text":"<span data-type='title' id=toc-1094>بيان مُضاعفة نفقة المسلم في سبيل الله، وثواب ذلك المجاهد على من يعطيه النفقة، ويحمله ليجاهد، والدليل على أن من يقوم مع من يجمع للسبيل، فيسأل له أو يدله على من يعطيه أو يحمله، أنّ له مِثْل أجر المُعطي أو الحامل.</span>","vol":"15","page":383},{"text":"٧٨٤٠ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قال: حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا عمرو الشيباني، يحدث عن أبي مسعود، \"أنَّ رجلا جاء إلى النبي ﷺ بناقة مزمومة (^٢) صدقة، فقال: هذه في\n⦗٣٨٤⦘ سبيل الله، فقال رسول الله ﷺ: ولك بها يوم القيامة سبعمئة ناقة مزمومة\" (^٣).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) أي فيها زمام، والزمام ما يجعل في أنف البعير دقيقا، وقيل ما يشد به رؤوسها من حبل وسير. انظر مجمع بحار الأنوار: ٢/ ٤٤٠.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الصدقة في سبيل الله وتضعيفها: ٣/ ١٥٠٦ \"الحديث ١٣٢\"، وقد أورد لفظه من رواية جرير، عن الأعمش به.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية شعبة، عن الأعمش.","vol":"15","page":383},{"text":"٧٨٤١ - حدثنا الصَّغاني، قال: حدثنا أَبو خيثمة (^١)، قال: حدثنا جرير (^٢)، عن الأعمش، عن أبي عمرو الشيباني، عن أبي مسعود الأنصاري، قال: \"جاء رجل بناقة مخطومة (^٣) [فقال] (^٤): هذه في سبيل الله، فقال رسول الله ﷺ: لك بها يوم القيامة سبعمئة ناقة، كلها مخطومة\" (^٥).\n_________\n(^١) هو زهير بن حرب بن شداد النسائي، سكن بغداد.\n(^٢) جرير وهو: ابن عبد الحميد؛ موضع الالتقاء مع مسلم.\n(^٣) أي فيها خطامها، أي: زمامها. انظر \"حديث ٧٨٤٠\".\n(^٤) ما بين المعقوفتين لا يوجد في الأصل، وهي مثبتة في صحيح مسلم، والسياق يقتضيه.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٠\".","vol":"15","page":384},{"text":"٧٨٤٢ - حدثنا الحسن بن علي بن عفان العامري، قال: حدثنا أَبو أسامة (^١)، عن زائدة، عن الأعمش، عن أبي عمرو الشيباني، عن أبي مسعود الأنصاري، قال: \"أتى النبي ﷺ رجل بناقة مزمومة، فقال:\n⦗٣٨٥⦘ هذه في سبيل الله، قال: لك بها مائة ناقة في الجنة -أو سبعمائة ناقة-\" (^٢)، الشك من أبي عوانة.\n_________\n(^١) أَبو أسامة؛ موضع الالتقاء مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٠\"، ولم يذكر مسلم لفظ الحديث من رواية زائدة، عن الأعمش، وإنما ذكره من رواية جرير، عن الأعمش.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية زائدة، عن الأعمش به.","vol":"15","page":384},{"text":"٧٨٤٣ - حدثنا علي بن حرب، والصَّغاني، قالا: حدثنا يعلى بن عبيد، عن الأعمش (^١)، عن أبي عمرو الشيباني، عن أبي مسعود، قال: \"جاء رجل إلى النبي ﷺ، فقال: يا رسول الله، إني أُبْدِع (^٢) بي فاحْمِلْني، فقال: ما أجد ما أحملك عليه، ولكن ائت فلانا، فأتاه فحمله، فأتى النبي ﷺ، فقال: من دل على خير فله مثل أجر فاعله\" (^٣).\n_________\n(^١) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٢) بضم الهمزة على ما لم يسم فاعله، ومعناه: هلكت دابتي وهي مركوبي.\nانظر مشارق الأنوار: ١/ ٨٠، شرح صحيح مسلم للنووي: ١٣/ ٤١.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل إعانة الغازي في سبيل الله …: ٣/ ١٥٠٦ \"حديث ١٣٣\"، وقد أورد لفظه من رواية جرير، عن الأعمش به.","vol":"15","page":385},{"text":"٧٨٤٤ - حدثنا أَبو العباس الغزي (^١)، قال: حدثنا الفريابي، قال: حدثنا سفيان (^٢)، عن الأعمش، عن أبي عمرو الشيباني، عن أبي مسعود\n⦗٣٨٦⦘ الأنصاري، قال: \"جاء رجل إلى النبي ﷺ فقال: إنه أبدع بي فاحملني، فقال: لا أجد لك، ائت فلانا، فأتاه فحمله، فجاء إلى النبي ﷺ فأخبره، فقال النبي ﷺ: الدال على الخير كفاعله\" (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو الأزدي.\n(^٢) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٣\"، لكن مسلما ذكر لفظ الحديث من رواية أبي معاوية، عن الأعمش.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية سفيان، عن الأعمش به.","vol":"15","page":385},{"text":"٧٨٤٥ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قال: حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا عمرو الشيباني، يحدث عن أبي مسعود، \"أنَّ رجلا أتى رسول الله ﷺ فقال: احملني فإنه قد أبدع بي، فقال رسول الله ﷺ: ائت فلانا فسله، فأتاه فسأله فحمله، فقال رسول الله ﷺ: من دلّ على خير، فله مثل أجر فاعله -أو قال: عامله-\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٣\"، لكن مسلما أورد لفظه من رواية أبي معاوية، عن الأعمش به.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية شعبة، عن الأعمش به.","vol":"15","page":386},{"text":"٧٨٤٦ - حدثنا أَبو فروة الرهاوي، قال: حدثنا أَبو الجوَّاب، قال: حدثنا عمار (^١)، عن\n⦗٣٨٧⦘ الأعمش (^٢)، عن أبي عمرو الشيباني، عن أبي مسعود الأنصاري، قال: \"جاء رجل إلى النبي ﷺ فقال: يا رسول الله قد بُدِّع بي فاحملني، قال: ما أجد ما أحملك، ولكن ائت فلانا فلعلة يحملك، فأتاه فحمله، فأتى رسول الله ﷺ فأخبره، فقال: من دلّ على خير فله مثل أجر من عمله\" (^٣).\n_________\n(^١) ابن رزيق، بتقديم الراء، الضّبي أو التميمي، أَبو الأحوص الكوفي.\n(^٢) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٣\".","vol":"15","page":386},{"text":"<span data-type='title' id=toc-1095>بيان ثواب مُجهِّز الغازي، ومتعاهد مُخلَفيه، وأنهما إذا فعلا ذلك فقد وقع عليهما اسم الغُزاة، وبيان فضل المواسي مُخْلفي الغزاة، والمواسي أصحابه.</span>","vol":"15","page":388},{"text":"٧٨٤٧ - حدثنا العباس بن محمد (^١)، والصَّغاني، قالا: حدثنا روح بن عبادة، قال: حدثنا حسين المعلم (^٢)، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن بسر بن سعيد، عن زيد بن خالد الجهني، قال: قال رسول الله ﷺ: \"من جهز غازيا في سبيل الله فقد غزا، ومن خَلُف غازيا في أهله فقد غزا\" (^٣).\n_________\n(^١) الدوري.\n(^٢) حسين المعلم؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل إعانة الغازي في سبيل الله: ٣/ ١٥٠٧، \"حديث ١٣٦\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب فضل من جهّز غازيا أو خلفه بخير: ٢/ ٣١٧، \"حديث ٢٨٤٣\".","vol":"15","page":388},{"text":"٧٨٤٨ - حدثنا أَبو داود السجزي، قال: حدثنا أَبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا الحسين (^١)، قال: أخبرني يحيى، قال: حدثني أَبو سلمة، قال: حدثني بسر بن سعيد، قال: حدثني زيد بن خالد: \"أنَّ النبي ﷺ قال: … \" مثله (^٢).\n_________\n(^١) الحسين، وهو المعلم؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٧\". =\n⦗٣٨٩⦘ = فوائد الاستخراج:\n١) تصريح يحيى بن أبي كثير بالتحديث، وهو مدلس، وروايته عند مسلم بالعنعنة.\n٢) تصريح أبي سلمة بن عبد الرحمن بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٣) تصريح بسر بن سعيد بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":388},{"text":"٧٨٤٩ - حدثنا محمد بن يعقوب الغساني (^١)، ويزيد بن عبد الصمد (^٢)، قالا: حدثنا آدم بن أبي إياس، قال: حدثنا شيبان (^٣)، عن يحيى (^٤)، بإسناده مثله سواء (^٥).\n_________\n(^١) هو محمد بن يعقوب بن حبيب، أَبو جعفر الغساني. توفي: ٢٦٤ هـ، قال ابن أبي حاتم: صدوق، وكتب عنه أبي.\nانظر الجرح والتعديل ٨/ ١٢١ / ت ٥٤٦، تاريخ دمشق: ٥٦/ ٢٨٦.\n(^٢) هو يزيد بن محمد بن عبد الصمد الدمشقي.\n(^٣) ابن عبد الرحمن التميمي مولاهم، النحوي، أَبو معاوية البصري.\n(^٤) يحيى، وهو ابن أبي كثير؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٤٧\".","vol":"15","page":389},{"text":"٧٨٥٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، عن بكير بن عبد الله بن الأشج، عن بسر بن سعيد، عن زيد بن خالد الجهني، عن رسول الله ﷺ، أنه قال: \"من جهَّز غازيا في سبيل الله فقد غزا، ومن خَلَفه في أهله فقد غزا\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر: \"حديث ٧٨٤٧\"، وهو عند مسلم من طريق ابن وهب =\n⦗٣٩٠⦘ = برقم ١٣٥.","vol":"15","page":389},{"text":"٧٨٥١ - حدثنا أَبو البَخْتري (^١)، قال: حدثنا أَبو أسامة (^٢)، عن بُريد، عن جده: أبي بردة، عن أبي موسى، قال: قال رسول الله ﷺ: \"إنَّ الأشعريين، إذا رملوا في الغزو (^٣) أو قَلَّ طعامُ عيالهم بالمدينة جمعوا ما كان عندهم في ثوب واحد، ثم اقتسموا بالسوية، فهم مني وأنا منهم\" (^٤).\n_________\n(^١) هو عبد الله بن محمد بن شاكر العنبري.\n(^٢) أسامة؛ موضع الالتقاء مع مسلم.\n(^٣) أي فني طعامهم، أصله من الرمل كأنهم لصقوا بالرمل.\nانظر الديباج على صحيح مسلم للسيوطي: ٥/ ٤٦٥، مجمع بحار الأنوار: ٢/ ٣٨٣.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب فضائل الصحابة، باب فضائل الأشعريين ﵃: ٤/ ١٩٤٤، \"حديث ١٦٧\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الشركة، باب الشركة في الطعام والنهد والعروض: ٢/ ٢٠٤، \"حديث ٢٤٨٦\".","vol":"15","page":390},{"text":"<span data-type='title' id=toc-1096>بيان السنة في بعث الإمام رعيَّتَه في الغزو، إذا احتاج إليهم.</span>","vol":"15","page":391},{"text":"٧٨٥٢ - حدثنا محمد بن عوف الحمصي، قال: حدثنا أحمد بن خالد الوهبي (^١)، قال: حدثنا شيبان (^٢)، عن يحيى بن أبي كثير، قال: حدثني أَبو سعيد مولى المَهْري، أن أبا سعيد الخدري أخبره، أن رسول الله ﷺ قال له في غزوة غزاها بني لحيان: \"ليبعث كل رجل منكم رجلا، والأجر بينهما\" (^٣).\n_________\n(^١) أَبو سعيد الكندي.\n(^٢) شيبان وهو النحوي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل إعانة الغازي في سبيل الله: ٣/ ١٥٠٧، \"حديث ١٣٧\"، إلا أن مسلما لم يذكر لفظ الحديث من رواية شيبان النحوي، عن يحيى بن أبي كثير به، وإنما ساق لفظه من رواية علي بن المبارك، عن يحيى بن أبي كثير به ثم أحال عليها.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية شيبان، عن يحيى بن أبي كثير به.","vol":"15","page":391},{"text":"٧٨٥٣ - حدثنا الصَّغاني، قال: حدثنا روح بن عبادة (^١)، قال: حدثنا حسين المعلم (^٢)، عن يحيى بن أبي كثير، عن أبي سعيد مولى المَهْري، عن أبي سعيد الخدري، قال: \"بعث رسول الله ﷺ بعثًا إلى بني لِحْيان، وقال: لينبعث من كل رجلين واحد، والأجر بينهما\" (^٣).\n_________\n(^١) ابن العلاء القيسي.\n(^٢) حسين المعلم؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه بمثل الحديث السابق برقم ٧٨٥٢. =\n⦗٣٩٢⦘ = فوائد الاستخراج:\n١) تمييز الحسين في الإسناد، وأنه المعلم، وهو عند مسلم باسمه فقط.\n٢) ذكر لفظ الحديث من رواية حسين المعلم، عن يحيى بن أبي كثير به.","vol":"15","page":391},{"text":"٧٨٥٤ - حدثنا إسحاق بن سيار النصيبي، قال: حدثنا أَبو معمر (^١)، قال: حدثنا عبد الوارث (^٢)، قال: حدثنا حسين بمثله (^٣).\n_________\n(^١) هو: عبد الله بن عمرو بن ميسرة المنقري مولاهم المقعد.\n(^٢) عبد الوارث، وهو ابن سعيد العنبري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٢\".","vol":"15","page":392},{"text":"٧٨٥٥ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود (^١)، قال: حدثنا حرب بن شداد (^٢)، عن يحيى بن أبي كثير (^٣)، قال: حدثني أَبو سعيد مولى المهري، عن أبي سعيد الخدري، \"أنَّ النبي ﷺ بعث إلى بني لحيان … \" فذكر مثله: \"أحدهما والأجر بينهما\" (^٤).\n_________\n(^١) الطيالسي.\n(^٢) أَبو الخطاب اليشكري.\n(^٣) يحيى بن أبي كثير؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٢\".","vol":"15","page":392},{"text":"٧٨٥٦ - حدثنا هلال بن العلاء (^١)، قال: حدثنا مؤمل بن الفضل، قال: حدثنا الوليد بن مسلم، قال: حدثنا أَبو عمرو -يعني: الأوزاعي (^٢) -\n⦗٣٩٣⦘ عن يحيى بن أبي كثير (^٣)، عن أبي سعيد المهري، عن أبي سعيد الخدري، \"أنَّ النبي ﷺ بعث بعثا إلى بني لحيان، وقال: لينتدب من كل رجلين أحدهما والأجر بينهما\" (^٤).\n_________\n(^١) ابن هلال الباهلي مولاهم، الرقي.\n(^٢) هو: عبد الرحمن بن عمرو بن يُحمد الأوزاعي، أَبو عمرو الفقيه، إمام مشهور.\n(^٣) يحيى بن أبي كثير؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"الحديث ٧٨٥٢\".","vol":"15","page":392},{"text":"٧٨٥٧ - حدثنا علي بن حرب، وأبو داود السجزي، وأبو علي ابن أخي مَلون المصري (^١)، قالوا: حدثنا سعيد بن منصور (^٢)، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن يزيد بن أبي حبيب، عن يزيد بن أبي سعيد مولى المهري، عن أبيه، عن أبي سعيد الخدري، \"أنَّ رسول الله ﷺ، بعث إلى بني لِحْيان، لِيَخْرُج من كل رجلين رجل، ثم قال للقاعد: أيكم خَلَف الخارج في أهله وماله بخير كان له مثل نصف أجر الخارج\" (^٣).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) سعيد بن منصور؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"الحديث ٧٨٥٢\"، وهو عند مسلم من طريق سعيد بن منصور برقم ١٣٨.","vol":"15","page":393},{"text":"٧٨٥٨ - حدثنا أَبو عبيد الله (^١)، قال: حدثنا عمي (^٢)، قال: حدثني عمرو بن الحارث، عن يزيد بن أبي حبيب، عن\n⦗٣٩٤⦘ يزيد بن أبي سعيد مولى المهري، عن أبيه، عن النبي ﷺ، بإسناده مثله، إلا أنه قال: \"مثل أجر الخارج\" (^٣).\nقال أَبو عوانة: \"كذا وقع إليّ\".\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب المصري.\n(^٢) عم أبي عبيد الله، وهو عبد الله بن وهب، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٢\"، ورواية مسلم: \"كان له مثل نصف أجر الخارج\".","vol":"15","page":393},{"text":"<span data-type='title' id=toc-1097>بيان فضل نِساء المجاهدين، وعِظَم وجوب حقِّهِنّ على القاعدين.</span>","vol":"15","page":395},{"text":"٧٨٥٩ - حدثنا أحمد بن أبي رجاء (^١)، والأحمسي (^٢)، قالا: حدثنا وكيع (^٣)، قال: حدثنا سفيان. ح\nوحدثنا علي بن حرب، قال: حدثنا أَبو داود عمر بن سعد (^٤)، عن سفيان الثوري (^٥)، عن علقمة بن مرثد، عن عبد الله بن بريدة (^٦)، عن أبيه، قال: قال النبي ﷺ: \"حُرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم، وما من رجل من القاعدين يخلف رجلا من المجاهدين في أهله فيخونه فيهم إلا وقف له يوم القيامة، فقيل: إنّ هذا فلان خانك\n⦗٣٩٦⦘ فخذ من حسناته، قال النبي ﷺ: فما ظنكم؟ قال وكيع: إلا وقف له يوم القيامة فيأخذ من عمله ما شاء، فما ظنكم؟ \" (^٧).\n_________\n(^١) هو أحمد بن عبد الله بن عبيد الله الثغري المصيصي.\n(^٢) هو محمد بن إسماعيل بن سمرة، أَبو جعفر السراج.\n(^٣) وكيع؛ موضع الالتقاء مع مسلم.\n(^٤) ابن عبيد الحَفَري الكوفي.\n(^٥) الثوري؛ موضع الالتقاء مع مسلم.\n(^٦) كذا في رواية المصنف، والذي في رواية مسلم في صحيحه: \"سليمان بن بريدة\"، وكذا هو في جميع المصادر التي أخرجت الحديث، وقد قال الحافظ المزي ﵀ في تحفة الأشراف: ٢/ ٧٣ بعد أن ذكر رواية أبي عوانة التي وقع فيها: عبد الله بن بريدة، قال: \"هو قول شاذ، لا نعلم أحدا غيره -يعني أبا عوانة- ذكر أن علقمة بن مرثد يروي عن عبد الله بن بريدة شيئا، لا هذا الحديث ولا غيره، والله أعلم\" اهـ.\n(^٧) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب حرمة المجاهدين، وإثم من خانهم فيهن: ٣/ ١٥٠٨، \"حديث ١٣٩\".\nفوائد الاستخراج:\n١) تصريح وكيع بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) التعريف بسفيان الراوي عن علقمة، وأنه الثوري، وقد وقع عند مسلم باسمه فقط.","vol":"15","page":395},{"text":"٧٨٦٠ - حدثنا الغزي (^١)، ومحمد بن عوف (^٢)، قالا: حدثنا الفريابي، قال: حدثنا سفيان (^٣)، عن علقمة، بإسناده مثله: \"فخالف إلى امرأة رجل من المجاهدين، فيخُونُه في أهله، إلا وقف له يوم القيامة، فيقال: إن هذا خانك في أهلك فخذ من حسناته ما شئت، قال رسول الله ﷺ: فما ظنكم\" (^٤).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو الأزدي.\n(^٢) ابن سفيان الطائي الحمصي.\n(^٣) سفيان، وهو الثوري، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\".","vol":"15","page":396},{"text":"٧٨٦١ - حدثنا ابن أبي الربيع الجرجاني (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان (^٢)، بإسناده يرفعه عن النبي ﷺ قال: \"النساء … \" فذكر نحوه (^٣).\n_________\n(^١) هو الحسن بن يحيى بن الجعد العبدي.\n(^٢) سفيان، وهو الثوري، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\".","vol":"15","page":396},{"text":"٧٨٦٢ - حدثنا الصَّغاني، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثني قعنب التيمي. ح\nوحدثنا علي بن حرب، قال: حدثنا سعيد بن منصور (^٢)، وأبي (^٣)، عن ابن عيينة، عن قعنب. ح\nوحدثنا أَبو داود السجزي، قال: حدثنا سعيد بن منصور (^٤)، عن سفيان، قال: حدثني قعنب، عن علقمة بن مرثد، عن ابن بريدة، عن أبيه، قال: قال النبي ﷺ: \"حُرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم، وما من رجل من القاعدين يَخْلُف رجلا من المجاهدين في أهله فيخونه فيهم إلا وقف له يوم القيامة، فقيل له: إن هذا خانك، فيأخذ من عمله ما شاء، فما ظنكم؟ \"\nوقال سعيد: \"فقيل له: هذا خلفك في أهلك، فخذ من حسناته ما شئت، فالتفت إلينا النبي ﷺ فقال: ما ظنكم؟ (^٥) \" هذا لفظ أبي داود، عن سعيد.\n_________\n(^١) سفيان، وهو ابن عيينة، موضع الالتقاء مع مسلم.\n(^٢) سعيد بن منصور، موضع الالتقاء مع مسلم.\n(^٣) هو: حرب بن محمد بن حرب الطائي، ترجم له ابن أبي حاتم ولم يذكر فيه جرحا ولا تعديلا، وذكره ابن حبان في الثقات.\nانظر الجرح والتعديل \"٣ / ت: ١١٢٧\"، الثقات لابن حبان: ٨/ ٢١٣.\n(^٤) سعيد بن منصور، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\"، ومسلم لم يذكر من رواية سفيان بن =\n⦗٣٩٨⦘ = عيينة إلا طرفا من الحديث، وقد ذكر لفظ الحديث كاملا من رواية سفيان الثوري.\nفوائد الاستخراج:\n١) التعريف بسفيان، الراوي عن قعنب، وأنه ابن عيينة، وقد وقع عند مسلم بالله فقط.\n٢) تصريح سفيان بن عيينة بالتحديث، وقد وصف بالتدليس، روايته عند مسلم بالعنعنة.\n٣) ذكر لفظ الحديث كاملا من رواية سفيان بن عيينة.","vol":"15","page":397},{"text":"٧٨٦٣ - حدثني عمار بن رجاء من كتابه، قال: حدثنا يحيى بن آدم (^١)، قال: حدثنا مسعر، عن علقمة بن مرثد، عن ابن بريدة، عن أبيه، قال: قال النبي ﷺ: \"نساء المجاهدين على القاعدين في الحرمة كأمهاتهم، ما أحد من القاعدين يخالف إلى امرأة رجل منهم فيخونه في أهله إلا وقف له يوم القيامة، فقيل له: إن هذا خانك في أهلك، فخذ من عمله ما شئت، قال: فما ظنكم\" (^٢).\nمن هنا لم يخرجاه.\n_________\n(^١) يحيى بن آدم؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\"، إلا أن مسلما لم يذكر لفظ الحديث من رواية يحيى بن آدم، واكتفى بذكر الإسناد، وأحال على معنى حديث الثوري.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية يحيى بن آدم.","vol":"15","page":398},{"text":"٧٨٦٤ - حدثنا أَبو حاتم الرازي، قال: حدثنا عبد الله بن محمد المسنَدي (^١)، قال: حدثنا\n⦗٣٩٩⦘ حَرَمي (^٢)، قال: حدثنا شعبة، عن علقمة بن مرثد (^٣)، عن سليمان بن بريدة، عن أبيه، أنَّ النبي ﷺ قال: \"نساء المجاهدين على نساء القاعدين من الحرمة كحرمة أمهاتهم، وما من رجل خلف مجاهدا في أهله، فخانه، إلا قيل له يوم القيامة: إن هذا خانك في أهلك، فخذ من عمله ما شئت، فما ظنكم؟! \" (^٤).\nوذكره عمر بن شبة (^٥) عن حرمي، عن شعبة.\n_________\n(^١) هو: عبد الله بن محمد بن عبد الله بن جعفر الجُعفي، أَبو جعفر البخاري، المعروف بالمسنَدي، توفي: ٢٢٩ هـ، قال أَبو حاتم: صدوق، وقال ابن حبان: كان متقنا، وقال =\n⦗٣٩٩⦘ = الخليلي: ثقة متفق عليه.\nانظر الجرح والتعديل \"٥/ ت: ٧٤٥\"، الثقات لابن حبان: ٨/ ٣٥٤، تهذيب التهذيب: ٦/ ١٠.\n(^٢) ابن عُمارة بن أبي حفصة واسمه نابت بالنون، أبو روح العتكي البصري.\n(^٣) علقمة بن مرثد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\"، وهو عند مسلم من طريق علقمة برقم ١٤٠.\n(^٥) ابن عُبيدة، أبو زيد النمري البصري، نزيل بغداد.","vol":"15","page":398},{"text":"٧٨٦٥ - حدثنا أبو عَون محمد بن عمرو بن عون الواسطي، قال: حدثنا علي بن الحسن بن سليمان (^١)، قال: حدثنا أبو خالد سليمان بن\n⦗٤٠٠⦘ حيان (^٢)، قال: حدثنا عمرو بن قيس (^٣)، عن علقمة بن مرثد (^٤)، عن ابن بريدة، من أبيه، قال: قال النبي ﷺ: \"حرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم، وما من رجل يَخْلف رجلا من المجاهدين في أهله إلا وقف له يوم القيامة، فقيل: خُذ من حسناته ما شئت\" (^٥).\n_________\n(^١) الحضرمي، واسطي الأصل، كوفي، يعرف بابن أبي الشعثاء، توفي بضع وثلاثون ومئتين، وثقه جمع من الحفاظ، منهم: أبو داود السجستاني، والحاكم، وابن حجر.\nوقد وهم الدكتور/ عمر عبد السلام تدمري في تعليقه على تاريخ الإسلام للذهبي، وفيات سنة \"٢٣١ - ٢٤٠\" ص ٢٧٥، فنسب للخطيب البغدادي أنه وثقه في تاريخ =\n⦗٤٠٠⦘ = بغداد: ١١/ ٣٧٧، والخطيب لم يترجم له أصلا، والموثق هناك رجل آخر يشترك معه في اسمه واسم أبيه وجده!!.\nانظر تهذيب التهذيب: ٧/ ٢٩٧، التقريب \"ت: ٤٧٣٩\".\n(^٢) الأزدي الأحمر الكوفي.\n(^٣) الملائي، بضم الميم وتخفيف اللام والمد، أبو عبد الله الكوفي.\n(^٤) علقمة بن مرثد؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\"، وهو عند مسلم من طريق علقمة برقم ١٤٠.","vol":"15","page":399},{"text":"٧٨٦٦ - حدثنا الصَّغاني، قال: حدثنا طاهر بن أبي أحمد الزبيري (^١)، قال: حدثنا أبو خالد (^٢)، عن عمرو بن قيس (^٣)، بإسناده: \"إنَّ نساء المجاهدين عليكم في الحرمة كأمهاتكم، من خلف مجاهدا في أهله وقف على عمله يوم القيامة، فأخذ منه ما شاء\" (^٤).\n_________\n(^١) ذكره ابن حبان في الثقات: ٨/ ٣٢٨، وقال: مستقيم الحديث.\n(^٢) سليمان بن حيان الأزدي الأحمر.\n(^٣) المُلائي.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\".","vol":"15","page":400},{"text":"٧٨٦٧ - حدثنا أبو زرعة الرازي، وأبو حاتم الرازيان، قالا: حدثنا عمرو بن رافع بن الفُرات البجلي (^١)، قال: حدثنا عبد الله بن سعيد [¬*] الدشتكي (^٢)، عن يزيد النحوي (^٣)، عن سليمان بن بريدة (^٤)، عن أبيه، عن رسول الله ﷺ، قال: \"إنَّ نساء المجاهدين على القاعدين في الحرمة كأمهاتهم، وما أحد من القاعدين يُخالف أحدًا من المجاهدين إلى أهله، أو يخونهم فيهم، إلا وقف له يوم القيامة، فقيل: هذا خانك في أهلك فخذ من عمله ما شئت\". زاد أبو حاتم: فما ظنكم به (^٥)؟ ليس فيه علقمة (^٦).\n_________\n(^١) أبو حُجْر القزويني، توفي: ٢٣٧ هـ، وثقه الحفاظ وأثنوا عليه، منهم: أبو حاتم، وابن حبان، قال: مستقيم الحديث جدا، وابن حجر.\nانظر الجرح والتعديل \"٦ / ت: ١٢٨٦\"، الثقات لابن حبان: ٨/ ٤٨٧، التقريب \"ت: ٥٠٦٣\".\n(^٢) أبو عبد الرحمن المروزي، نزيل مرو، ذكره ابن حبان في الثقات، وقال ابن حجر: صدوق.\nانظر الثقات لابن حبان: ٨/ ٣٣٨، التقريب \"ت: ٣٣٦٨\".\n(^٣) هو يزيد بن أبي سعيد النحوي، أبو الحسن القرشي مولاهم، المروزي، توفي: ١٣١ هـ، وثقه عامة الحفاظ، منهم: ابن معين، وأبو زرعة، وأبو داود، والنسائي، والدارقطني، وقال أبو حاتم: صالح الحديث.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٦٧١، الجرح والتعديل \"٩ / ت: ١١٣٣\"، تهذيب التهذيب: ١١/ ٣٣٢.\n(^٤) سليمان بن بريدة، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٥٩\".\n(^٦) يعني ابن مرثد الحضرمي.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وفي طبعة دار المعرفة (٧٤٢٣) والنسخة الأزهرية (٤/ ق ١٦٥/ أ): (عبد الله بن سعيد)، وصوابه: (عبد الله بن سعد)، كما في إتحاف المهرة (٢٢٣٦)، والحديث أخرجه الطبراني (٢/ ٢٣) (١١٦٤) من طريق عمرو بن رافع به على الصواب.","vol":"15","page":401},{"text":"<span data-type='title' id=toc-1098>بيان فضل المجاهدين على القاعدين، والدليل على أنّ من خَلَفَهم في أهلهم بخير لم يبلغوا درجتهم إلا من به ضُرّ.</span>","vol":"15","page":402},{"text":"٧٨٦٨ - حدثنا الصَّغاني، قال: حدثنا أبو زيد الهروي (^١)، قال: أخبرنا شعبة. ح\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^٢)، عن أبي إسحاق، قال: سمعت البراء بن عازب، يقول: \"لما نزلت هذه الآية ﴿لا يستوي القاعدون من المؤمنين والمجاهدون في سبيل الله﴾ دعا رسول الله ﷺ زيد بن ثابت، ودعا بالكتف ليكتبه فيها، قال: فشكا ابن أم مكتوم ضرره قال: فنزلت ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ﴾ (^٣) (^٤).\n_________\n(^١) هو سعيد بن الربيع العامري الحَرشي.\n(^٢) شعبة في الإسنادين؛ موضع الالتقاء مع مسلم.\n(^٣) سورة النساء، جزء من الآية (٩٥).\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب سقوط فرض الجهاد عن المعذورين: ٣/ ١٥٠٨ \"حديث ١٤١\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب قول الله ﷿ ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ﴾: ٢/ ٣١٤، \"حديث ٢٨٣١\".\nفوائد الاستخراج:\n١) التعريف بالصحابي الجليل زيد، وأنه ابن ثابت، وقد وقع في رواية مسلم باسمه فقط.","vol":"15","page":402},{"text":"٧٨٦٩ - حدثنا أبو يحيى الزعفراني الرازي (^١)، قال: حدثنا إبراهيم بن موسى (^٢)، قال: حدثنا ابن أبي زائدة، -يعني: يحيى بن زكريا (^٣) -، عن أبيه (^٤)، عن أبي إسحاق (^٥)، عن البراء قال: \"كنت عند النبي ﷺ قاعدا، فأنزلت عليه الآية ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (^٦)، فقال النبي ﷺ: ادعوا لي زيدا ليكتب، ومعه اللوح والدواة، أو الكتف، فقال: اكتب: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (^٧)، فجاء عمرو بن أم مكتوم، فقال: يا رسول الله إني ضرير البصر، وقد ترى ما بي من الزمانة (^٨)، فلا أستطيع الجهاد، فنزلت ﴿غَيْرُ أُولِي الضَّرَرِ﴾ (^٩) (^١٠).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) ابن يزيد التميمي، أبو إسحاق الفراء الرازي.\n(^٣) الهمداني، بسكون الميم، أبو سعيد الكوفي.\n(^٤) هو زكريا بن أبي زائدة خالد الهمداني، أبو يحيى الكوفي.\n(^٥) أبو إسحاق، موضع الالتقاء مع مسلم.\n(^٦) سورة النساء، جزء من الآية (٩٥).\n(^٧) سورة النساء، جزء من الآية (٩٥).\n(^٨) الزمانة: العاهة. انظر لسان العرب: ١٣/ ١٩٩، والمراد بها هنا العَمى.\n(^٩) سورة النساء، جزء من الآية (٩٥).\n(^١٠) الحديث تقدم تخريجه، انظر \"حديث ٧٨٦٨\".\nفوائد الاستخراج:\n١) ذكر اسم الصحابي الجليل زيد: ابن أم مكتوب، وهو عمرو، ولم يذكره مسلم.","vol":"15","page":403},{"text":"٧٨٧٠ - حدثني داود بن يحيى الدّهقان (^١)، قال: حدثنا أبو سعيد (^٢)، قال: حدثنا أحمد بن بشير (^٣). ح\nوحدثنا ابن شبابان (^٤)، قال: حدثنا دُحيم، قال: حدثنا شعيب بن إسحاق (^٥). ح\n⦗٤٠٥⦘ وحدثنا أسلم بن سهل الواسطي بَحْشَل، قال: حدثنا عبد الحميد بن بيان (^٦)، قال: حدثنا إسحاق بن يوسف (^٧)، قالوا: حدثنا مسعر (^٨)، عن أبي إسحاق، عن البراء بن عازب، قال: \"لما نزلت هذه الآية ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (^٩)، أتى ابن أم مكتوم النبي ﷺ فنزلت ﴿غَيْرُ أُولِي الضَّرَرِ﴾ (^١٠).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) هو: عبد الله بن سعيد بن حُصين الكندي الأشج الكوفي، توفي: ٢٥٧ هـ، وثقه جمع من الحفاظ، منهم: أبو حاتم، والخليلي، وقال النسائي، ومسلمة بن القاسم: لا بأس به.\nانظر: الجرح والتعديل: \"٥/ ت: ٣٤٢\"، المعجم المشتمل: \"ت: ٤٧٥\"، تهذيب التهذيب: ٥/ ٢٣٦.\n(^٣) المخزومي، أبو بكر الكوفي، توفي: ١٩٧ هـ، قال ابن معين: ليس بحديثه بأس، وقال أبو زرعة: صدوق، وقال أبو حاتم: محله الصدق، وتكلم فيه بعض العلماء كالنسائي فقال: ليس بذاك القوي، وقال الدارقطني: ضعيف، يعتبر بحديثه. وخلص ابن حجر إلى أنه: صدوق له أوهام.\nانظر الجرح والتعديل: \"٢ /ت: ١٤\"، تهذيب الكمال: ١/ ٢٧٣، التقريب \"ت: ١٣\".\n(^٤) هو أحمد بن محمد بن موسى المكي العطار.\n(^٥) ابن عبد الرحمن الأموي مولاهم البصري ثم الدمشقي، توفي: ١٨٩ هـ، وثقه الحفاظ، منهم: ابن سعد، وابن معين، وأحمد بن حنبل، وابن جحر، وقال: رمي بالإرجاء، وسماعه من ابن أبي عروبة بأخرة.\nانظر طبقات ابن سعد \"٧ /ت: ٣٩٣٠\"، تاريخ ابن معين برواية الدوري: ٢/ ٢٥٧، الجرح والتعديل: ٤/ ١٤٩٨، التقريب \"ت: ٢٨٠٨\".\n(^٦) ابن زكريا الواسطي، أبو الحسن السُّكري.\n(^٧) ابن مرداس المخزومي، المعروف بالأزرق.\n(^٨) مسعر، وهو ابن كدام؛ موضع الالتقاء مع مسلم.\n(^٩) سورة النساء، جزء من الآية (٩٥).\n(^١٠) الحديث تقدم تخريجه، انظر \"حديث ٧٨٦٨\"، وهو عند مسلم من طريق مسعر برقم ١٤٢.","vol":"15","page":404},{"text":"٧٨٧١ - حدثني محمد بن نافع اللازبي المصري (^١)، قال: حدثنا عبد الله بن المغيرة (^٢)، قال: حدثنا مسعر (^٣)، بإسناده مثله (^٤).\n_________\n(^١) ذكره ابن حبان في الثقات: ٩/ ١٠٥.\n(^٢) هو عبد الله بن محمد بن المغيرة الكوفي، نزيل مصر، ضعفه الحفاظ، فقال أبو حاتم: ليس بالقوي، وقال ابن يونس: منكر الحديث، بل قال الذهبي: واه.\nانظر الجرح والتعديل \"٥ / ت: ٧٣٢\"، المغني في الضعفاء \" ١/ ت: ٣٣٤٤\"، لسان الميزان \"٤/ ت: ٤٧٧٧\".\n(^٣) مسعر؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٦٨\"، وهو عند مسلم من هذا الطريق برقم ١٤٢.","vol":"15","page":405},{"text":"<span data-type='title' id=toc-1099>بيان الخبر الدال على أن من أحب أن يكون ممن يُقاتل في سبيل الله يحب عليه أن ينوي بقتاله للأعداء، لتكون كلمة الله هي العليا، فإذا نوى ذلك كان منهم، وإن قاتل أيضًا غضبا أو حميّةً أو ليُذكر أو ليغنم.</span>","vol":"15","page":406},{"text":"٧٨٧٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، قال: قال عمرو بن مرة لي: حدثني أبو وائل حديثا أعجبني، قال: حدثنا أبو موسى، \"أنّ رجلا أتى النبي ﷺ فقال: يا رسول الله، الرجل يقاتل ليُذكر، ويقاتل ليُرى مكانه، ويقاتل لكذا، فمن في سبيل الله؟ فقال رسول الله ﷺ: من قاتل لتكون كلمة الله هي أعلى فهو في سبيل الله ﷿\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله: ٣/ ١٥١٢، \"حديث ١٤٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الجهاد والسير، باب من قاتل لتكون كلمة الله هي العليا: ٢/ ٣٠٩، \"حديث ٢٨١٠\".","vol":"15","page":406},{"text":"٧٨٧٣ - حدثنا عباس الدوري، قال: حدثنا حَجَّاج بن محمد، قال: سمعت شعبة (^١) غير مرة يحدث عن عمرو بن مرة، قال: سمعت أبا وائل، قال: حدثنا أبو موسى الأشعري، \"أن أعرابيا أتى النبي ﷺ فقال: يا رسول الله،\n⦗٤٠٧⦘ الرجل يقاتل للذكر، ويقاتل للأجر، ويقاتل ليرى مكانه؛ في سبيل الله؟ فقال رسول الله ﷺ: من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله\".\nقال عمرو: فأعجبني هذا الحديث حين سمعته (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\".","vol":"15","page":406},{"text":"٧٨٧٤ - حدثنا أبو قلابة، حدثنا بِشر بن عمر (^١)، قال: حدثنا شعبة (^٢) بنحوه (^٣).\n_________\n(^١) ابن الحكم الزهراني الأزدي.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\".","vol":"15","page":407},{"text":"٧٨٧٥ - حدثنا يوسف (^١)، قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة (^٢)، بمثله، وقال فيه: \"الرجل يقاتل للمغنم\" (^٣).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حماد بن زيد القاضي.\n(^٢) شعبة، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\".","vol":"15","page":407},{"text":"٧٨٧٦ - حدثنا أبو البَخْتَري، قال: حدثنا أبو أسامة. ح\nوحدثنا الصَّغاني، وجعفر الصائغ، قالا: حدثنا معاوية بن عمرو (^١)، قال: حدثنا زائدة (^٢)، عن منصور (^٣)، عن شقيق، عن أبي موسى، قال: \"أتى\n⦗٤٠٨⦘ رجل النبي ﷺ فقال: يا رسول الله، ما القتال في سبيل الله؟ فإن أحدنا يقاتل حَمِيَّة، ويقاتل غضبا، فهل له من أجر؟ فقال رسول الله ﷺ: من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله\" (^٤).\n_________\n(^١) ابن المهلب الأزدي المَعْني.\n(^٢) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٣) منصور، وهو ابن المعتمر السُلمي، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\".","vol":"15","page":407},{"text":"٧٨٧٧ - حدثنا يوسف القاضي (^١)، قال: حدثنا أبو الربيع (^٢)، قال: حدثنا جرير (^٣)، عن منصور، بإسناده: \"فرفع إليه رأسه -وما رفع إليه رأسه إلا أنه كان قائما- قال: من قاتل لتكون كلمة الله هي أعلى فهو في سبيل الله\" (^٤).\n_________\n(^١) هو يوسف بن يعقوب بن إسماعيل بن حماد بن زيد القاضي.\n(^٢) هو سليمان بن داود العتكي الزهراني البصري، نزيل بغداد.\n(^٣) جرير الضّبي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\"، وهو عند مسلم من هذا الطريق برقم ١٥١.","vol":"15","page":408},{"text":"٧٨٧٨ - حدثنا أبو أمية، قال: حدثنا أحمد بن يونس (^١)، قال: حدثنا زهير (^٢)، عن منصور (^٣)، عن أبي وائل، عن أبي موسى، قال: قال النبي ﷺ: \"من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله ﷿\" (^٤).\n_________\n(^١) هو: أحمد بن عبد الله بن يونس اليربوعي.\n(^٢) ابن معاوية بن حديج، أبو خيثمة الجعفي.\n(^٣) منصور؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\"، وهو عند مسلم من طريق الأعمش برقم ١٥٠.","vol":"15","page":408},{"text":"٧٨٧٩ - حدثنا محمد بن أحمد بن الحنيد، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان (^١)، عن الأعمش (^٢)، عن أبي وائل، عن أبي موسى، قال: \"جاء رجل إلى النبي ﷺ فقال: الرجل يقاتل حمية، والرجل يقاتل شجاعة، والرجل يقاتل يريد أن تكون كلمة الله هي العليا، قال: فهو في سبيل الله ﷿\" (^٣).\n_________\n(^١) هو الثوري.\n(^٢) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\"، وهو عند مسلم من طريق الأعمش برقم ١٥٠.","vol":"15","page":409},{"text":"٧٨٨٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن الأعمش (^١)، عن أبي وائل، عن أبي موسى: \"أنَّ رجلا قال: يا رسول الله، الرجل يقاتل ليرى مكانه، والرجل يقاتل ليذكر، ويقاتل للمغنم، فمن في سبيل الله؟ فقال: من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله ﷿\" (^٢).\n_________\n(^١) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\"، وهو عند مسلم من طريق الأعمش برقم ١٥٠.","vol":"15","page":409},{"text":"٧٨٨١ - حدثنا عباس الدوري، قال: حدثنا أبو يحيى الحِمَّاني (^١)، قال: حدثنا الأعمش (^٢)، عن شقيق، عن أبي موسى، قال: \"قيل:\n⦗٤١٠⦘ يا رسول الله، مِن الناس من يقاتل شجاعة، ومن الناس من يقاتل رياء، ومن الناس من يقاتل حميّة، قال رسول الله ﷺ: من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله\" (^٣).\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن الكوفي.\n(^٢) الأعمش؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٧٢\"، وهو عند مسلم من طريق الأعمش برقم ١٥٠.","vol":"15","page":409},{"text":"<span data-type='title' id=toc-1100>باب الخبر الدال على أن من قاتل للمغنم، أو لدنيا يصيبها، أو ليُذكر، أو للرياء، لم يكن له من قتاله إلَّا ما أراد، والخبر المُوجب لمن قاتل ليُقال شجاع خزي النار.</span>","vol":"15","page":411},{"text":"٧٨٨٢ - حدثنا عمر بن شبة النميري، قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي (^١)، قال: سمعت يحيى بن سعيد، قال: أخبرني محمد بن إبراهيم، قال: سمعت علقمة بن وقاص يقول: سمعت عمر بن الخطاب يقول: سمعت رسول الله ﷺ. ح\nوحدثنا الصَّغاني، قال: حدثنا يزيد بن هارون (^٢)، وجعفر بن عون، قالا: حدثنا يحيى بن سعيد، أن محمد بن إبراهيم التيمي حدثه، قال: سمعت علقمة بن وقاص يقول: سمعت عمر بن الخطاب يقول: سمعت رسول الله ﷺ يقول: \"إنَّما الأعمال بالنية، وإنما لامرئ ما نوى، فمن كانت هجرته إلى الله وإلى رسوله فهجرته إلى الله وإلى رسوله، ومن كانت هجرته إلى دنيا يصيبها، أو امرأة يتزوجها، فهجرته إلى ما هاجر إليه\" (^٣).\n_________\n(^١) عبد الوهاب الثقفي؛ موضع الالتقاء مع مسلم.\n(^٢) يزيد بن هارون؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب قوله ﷺ \"إنما الأعمال بالنية: ٣/ ١٥١٦، \"حديث ١٥٥\"، إلا أنه لم يذكر لفظ الحديث من رواية =\n⦗٤١٢⦘ = عبد الوهاب بن عبد المجيد الثقفي، ويزيد بن هارون، عن يحيى بن سعيد، وإنما ذكر لفظه من رواية مالك، عن يحيى بن سعيد به، ثم أحال إلى معناه.\nوأخرجه البخاري في صحيحه، كتاب الأيمان والنذور، باب النية في الأيمان: ٤/ ٢٢٧، \"حديث ٦٦٨٩\".\nفوائد الاستخراج:\n١) تصريح عبد الوهاب بن عبد المجيد الثقفي بالسماع، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) التعريف بعبد الوهاب، الراوي عن يحيى بن سعيد، وأنه ابن عبد المجيد الثقفي، وهو عند مسلم باسمه فقط، وإن كان مسلم قيده بقوله: \"يعني الثقفي\".\n٣) تصريح يزيد بن هارون بالتحديث، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٤) ذكر نسبة محمد بن إبراهيم، وهو التيمي.\n٥) تصريح يحيى بن سعيد بالتحديث، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٦) تصريح محمد بن إبراهيم التيمي بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٧) ذكر لفظ الحديث من رواية يزيد بن هارون، عن يحيى بن سعيد به.","vol":"15","page":411},{"text":"٧٨٨٣ - حدثنا الربيع بن سليمان (^١)، وعيسى بن أحمد (^٢)، قالا: حدثنا عبد الله بن وهب. ح\n⦗٤١٣⦘ وأخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، عن مالك بن أنس (^٣)، عن يحيى بن سعيد، أن محمد بن إبراهيم التيمي حدثه، أن علقمة بن وقاص حدثه، أنه سمع عمر بن الخطاب على المنبر قال: سمعت رسول الله ﷺ يقول: \"الأعمال بالنية، وإنما لامرئ ما نوى، فمن كانت هجرته إلى الله وإلى رسوله فهجرته إلى الله وإلى رسوله، ومن كانت هجرته إلى دنيا يصيبها أو إلى امرأة يتزوجها فهجرته إلى ما هاجر إليه\" (^٤) حديثهم واحد.\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) ابن عيسى العسقلاني البلخي.\n(^٣) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٨٢\".\nفوائد الاستخراج:\n١) التعريف بمالك، الراوي عن يحيى بن سعيد، وأنه ابن أنس، وهو عند مسلم باسمه فقط.","vol":"15","page":412},{"text":"٧٨٨٤ - حدثنا بشر بن موسى (^١)، قال: حدثنا الحميدي (^٢)، قال: حدثنا سفيان (^٣)، عن يحيى بن سعيد، بإسناده، سمعت عمر بن الخطاب يخطب على المنبر، يخبر عن النبي ﷺ مثله (^٤).\n_________\n(^١) ابن صالح، أبو علي الأسدي.\n(^٢) عبد الله بن الزبير بن عيسى الحميدي المكي.\n(^٣) سفيان، وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٨٢\".\nفوائد الاستخراج:\n١) متابعة الحميدي لمحمد بن أبي عمر العدني في روايته للحديث عن أبن عيينة، عند =\n⦗٤١٤⦘ = مسلم في صحيحه، والحميدي أوثق من العدني، وأجل أصحاب ابن عيينة.","vol":"15","page":413},{"text":"٧٨٨٥ - حدثنا يوسف بن سعيد بن مُسلَّم، قال: حدثنا حجاج (^١)، عن ابن جُرَيج، قال: أخبرني يونس بن يوسف، عن سليمان بن يسار، قال: تَفرَّج الناس عن أبي هريرة، فقال له ناتِل الشامي (^٢): أيها الشيخ حدِّثْنا حديثا سمعته من رسول الله ﷺ، قال: سمعت رسول الله ﷺ يقول: \"أول الناس يُقضى فيه يوم القيامة ثلاثة: رجل استشهد في سبيل الله، فأتى به فعرَّفه نعمه فعرفها، فقال: ما عملت فيها؟ قال: قاتلت فيك حتى قتلت -وقال غيره حتى استشهدت- فقال: كذبت، ولكنك قاتلت ليقال: هو جريء وقد قيل، ثم أمر به فسُحب على وجهه حتى ألقي في المنار، ورجل تَعلَّم العلمَ وعلَّمه، وقرأ القرآن، فأتي به، فعرَّفه نعمه فعرفها، فقال: فما عملت فيها؟ قال: تعلمت فيك العلم وعلَّمْته، وقرأت القرآن فيك، قال: كذبت، ولكنك تعلمت ليقال: هو عالم، وقد قيل، وقرأت القرآن ليقال: هو قارئ، فقد قيل، ثم أمر به فسُحِب على وجهه حتى ألقي في النار، ورجل أوسع الله عليه وأعطاه من أصناف المال كله، فأتى به فعرَّفه نعمه فعرفها، قال: فما عملت فيه؟ قال: ما تركت من سبيل تُحِبُّ أن يُنفق فيها إلا أنفقت فيها، قال: كذبت، ولكنك\n⦗٤١٥⦘ فعلت ليقال: هو جَوَاد، فقد قيل، ثم أمر به فسحب على وجهه حتى أُلقي في النار\" (^٣).\n_________\n(^١) حجاج وهو المصيصي؛ موضع الالتقاء مع مسلم.\n(^٢) وهو ناتل بمثناة -ابن قيس بن زيد الشامي الفلسطيني، أحد الأمراء لمعاوية ﵁ وولده، توفي: ٦٦ هـ.\nانظر تهذيب الكمال: ٢٩/ ٥٢٦، التقريب \"ت: ٧١١٠\".\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب من قاتل للرياء والسمعة استحق النار: ٣/ ١٥١٤، \"حديث ١٥٢\"، إلا أن مسلما لم يذكر إلا طرفا يسيرا من الحديث من رواية الحَجَّاج بن محمد، عن ابن جُرَيج، وقد ذكر لفظ الحديث كاملا من رواية خالد بن الحارث، عن ابن جُرَيج، وأحال عليها.\nفوائد الاستخراج:\n١) ذكر لفظ رواية حَجَّاج بن محمد عن ابن جُرَيج كاملة، ولم يذكر مسلم إلا طرفا منها.","vol":"15","page":414},{"text":"٧٨٨٦ - حدثنا أبو غسان الدَّميري (^١)، ومحمد بن أحمد بن الجنيد، قالا: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا عبد الملك بن عبد العزيز بن جريج (^٣)، قال: أخبرني يونس بن يوسف، عن سليمان بن يسار قال: تفرّج الناس عن أبي هريرة، ثم ذكر مثله (^٤). لم يخرجاه.\n_________\n(^١) هو: مالك بن يحيى بن الحمداني السوسي.\n(^٢) أبو نصر الخُفاف.\n(^٣) عبد الملك بن عبد العزيز بن جريج، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٨٥\".","vol":"15","page":415},{"text":"٧٨٨٧ - حدثنا عباس الدوري، وأبو داود الحراني، قالا: حدثنا عبد الله بن سنان (^١) الخراساني (^٢) بالبصرة، قال: حدثنا عبد الله بن المبارك،\n⦗٤١٦⦘ عن حَيْوة (^٣)، قال: حدثني الوليد بن أبي الوليد المدني (^٤)، أنّ عقبة بن مُسْلم (^٥) حدثه، أنّ شُفي الأصبحي (^٦) حدثه، أنّه دخل المدينة، فإذا هو برجل قد اجتمع عليه الناس، فقال: من هذا؟ فقالوا: أبو هريرة (^٧)، فدنوت منه. . .، وذكر الحديث بطوله (^٨).\n_________\n(^١) تصحف في المطبوع: ٥/ ٨١ إلى سيار.\n(^٢) الهروي، نزيل البصرة، توفي: ٢١٣ هـ، وثقه أبو داود، وقال ابن حبان: مستقيم الحديث.\nانظر الثقات لابن حبان: ٨/ ٣٤٢، تاريخ بغداد: ٩/ ٤٦٩.\n(^٣) ابن شريح بن صفوان التجيبي.\n(^٤) هو الوليد بن أبي الوليد عثمان، أبو عثمان المدني المصري، أخرج له مسلم، ووثقه كثير من الحفاظ، كابن معين، وأبي زرعة، ويعقوب بن سفيان، والعجلي، والذهبي، وذكره ابن حبان في الثقات وقال: ربما خالف على قلة روايته، وخلص ابن حجر إلى: أنه لين الحديث!! وهذا فيه نظر مع توثيق أولئك الجمع الغفير من الأئمة، وإخراج مسلم له.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٦٣٤، ثقات العجلي \"ت: ١٧٧٩\"، المعرفة والتاريخ: ٢/ ٤٥٨، الجرح والتعديل \"٩ /ت: ٨٣\"، الثقات لابن حبان: ٧/ ٥٥٢، الكاشف \"٢/ ت: ٦٠٩٩\"، التقريب \"ت: ٧٥١٤\".\n(^٥) التُّجيبي، أبو محمد المصري، إمام الجامع، توفي: قريبا من ١٢٠ هـ، وثقه جمع من الحفاظ، منهم: العجلي، ويعقوب بن سفيان، وابن حبان، وابن حجر.\nانظر ثقات العجلي \"ت: ١١٥٣\"، المعرفة والتاريخ: ٢/ ٤٩٦، الثقات لابن حبان: ٥/ ٢٢٨، التقريب \"ت: ٤٦٨٤\".\n(^٦) هو: شُفي ماتع الأصبحي المصري، توفي: في خلافة هشام، وثقه جمع من الأئمة، منهم: يعقوب بن سفيان، والنسائي، وابن حبان، وابن حجر.\nانظر المعرفة والتاريخ: ٣/ ٥١٢، الثقات لابن حبان: ٤/ ٣٧١، تهذيب التهذيب ٤/ ٣٦٠، التقريب \"ت: ٢٨٢٩\".\n(^٧) أبو هريرة؛ موضع الالتقاء مع مسلم.\n(^٨) الحديث تقدم تخريجه، انظر \"حديث ٧٨٨٥\".","vol":"15","page":415},{"text":"<span data-type='title' id=toc-1101>بيان صفة الجهاد الذي به يَتِمُّ أجر صاحبه، وأنّ من أصاب غنيمة في جهاده، كان له الثلث من تمام الأجر.</span>","vol":"15","page":417},{"text":"٧٨٨٨ - حدثنا ابن أبي مسرَّة، ويوسف بن مُسلَّم، ومحمد بن أحمد بن الجنيد، والحارث بن أبي أسامة، وإبراهيم بن أبي الحجاج (^١)، قالوا: حدثنا عبد الله بن يزيد المقرئ (^٢)، قال: حدثنا حَيْوة، عن أبي هانئ حميد بن هانئ الخولاني، أنه سمع أبا عبد الرحمن الحبلي يقول: سمعت عبد الله بن عمرو بن العاص يقول: سمعت رسول الله ﷺ يقول: \"ما من غازية تغزو في سبيل الله فتصيب غنيمة إلا تعجّلوا ثلثي أجرهم من الآخرة، ويبقى لهم الثلث، وإن لم يصيبوا غنيمة تمَّ أجرهم\" (^٣).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) عبد الله بن يزيد المقرئ؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب بيان قدر ثواب من غزا فغنم، ومن لم يغنم: ٣/ ١٥١٤، \"حديث ١٥٣\".\nفوائد الاستخراج:\n١) ذكر نسب عبد الله بن يزيد، وهو المقرئ.\n٢) التعريف بأبي هانئ، وأنه: حميد بن هانئ الخولاني، ومسلم ذكر كنيته فقط.\n٣) ذكر اسم جد عبد الله بن عمرو، وهو: العاص.\n٤) تصريح عبد الله بن عمرو بن العاص ﵁ بالسماع، وروايته عند مسلم بالعنعنة.","vol":"15","page":417},{"text":"٧٨٨٩ - حدثنا أبو أمية، قال: حدثنا أبو سلمة المنِقَّري، قال: حدثنا ابن المبارك، عن حيوة (^١)، بإسناده مثله (^٢).\n_________\n(^١) حيوة، وهو ابن شريح؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٨٨٨\".","vol":"15","page":418},{"text":"<span data-type='title' id=toc-1102>بيان وجوب الشهادة لمن سألها بصدق نيّةٍ وتطلبها، وإبلاغه الله منازلَ الشهداءِ وإن لم يستشهد، ومات على فراشه.</span>","vol":"15","page":419},{"text":"٧٨٩٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عبد الرحمن بن شريح، أنّ سهل بن أبي أمامة بن سهل بن حُنيف حدثه، عن أبيه، عن جده، عن النبي ﷺ، قال: \"من سأل الله ﷿ الشهادة بصدق؛ بلّغه الله منازل الشهداء، وإن مات على فراشه\" (^٢).\n_________\n(^١) عبد الله بن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب استحباب طلب الشهادة في سبيل الله تعالى: ٣/ ١٥١٧، \"حديث ١٥٧\".\nفوائد الاستخراج:\n١) التعريف بأبي شريح الواقع في إسناد مسلم، وأنه: عبد الرحمن بن شريح.","vol":"15","page":419},{"text":"٧٨٩١ - حدثنا موسى بن إسحاق القاضي (^١)، قال: حدثنا إبراهيم بن المنذر (^٢)، عن ابن وهب (^٣)، بمثله (^٤).\n_________\n(^١) هو: موسى بن إسحاق بن موسى، أبو بكر الأنصاري الخطمي.\n(^٢) ابن عبد الله الأسدي الحزامي.\n(^٣) عبد الله بن وهب؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٩٠\".","vol":"15","page":419},{"text":"٧٨٩٢ - حدثنا يزيد بن سنان، قال: حدثنا القاسم بن دينار (^١) أبو العباس، قال: حدثنا عبد الرحمن بن شريح أبو شُريح\n⦗٤٢٠⦘ الإسكندراني (^٢)، أن سهل بن أبي أمامة بن سهل بن حُنيف حدثه، عن أبيه، عن جده، أنّ النبي ﷺ قال: \"من سأل الله الشهادة صادقا من قلبه بَلَّغه الله منازل الشهداء\" (^٣).\n_________\n(^١) \"دينار\" كذا في الأصل. وجميع من ترجم له، أو أخرج الحديث من طريقه ممن وقفت =\n⦗٤٢٠⦘ = عليه سماه القاسم بن كثير، ولم يذكر أحد منهم أن اسم أبيه \"دينار\"، فالظاهر أنه خطأ من الناسخ، وقد جاء على الصواب في الحديث القادم برقم ٧٩١١.\nوهو القاسم بن كثير بن النعمان الإسكندراني القاضي، توفي: ٢٢٠ هـ، وثقه النسائي، وقال أبو حاتم: صالح الحديث، وقال ابن حجر: صدوق.\nانظر جامع الترمذي \"حديث ١٦٥٣\"، الجرح والتعديل \"٧ /ت: ٦٧٤\"، تهذيب الكمال: ٢٣/ ٤١٧، التقريب \"ت: ٥٥١٩\".\n(^٢) عبد الرحمن بن شريح الإسكندراني؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٨٩٠\".\nفوائد الاستخراج:\n١) التعريف بأبي شريح، وأنه عبد الرحمن بن شريح الإسكندراني، وهو عند مسلم بكنيته فقط.","vol":"15","page":419},{"text":"٧٨٩٣ - حدثنا أبو بكر أحمد بن علي بن سعيد البغدادي (^١) صاحب دار العباس بحمص، وأخو خطاب (^٢)، قالا: حدثنا\n⦗٤٢١⦘ شيبان (^٣)، قال: حدثنا حماد بن سلمة، عن ثابت، عن أنس قال: قال رسول الله ﷺ: \"من طلب الشهادة صادقا أُعْطيها وإن لم تُصِبْه\" (^٤).\n_________\n(^١) المروزي القاضي، توفِي: ٢٩٢ هـ، وثقه جمع من النقاد، منهم: النسائي، وقال في موضع آخر: لا بأس به، ووثقه كذلك: الذهبي وابن حجر، وأثنيا عليه.\nانظر تاريخ بغداد: ٤/ ٣٠٤، تاريخ الإسلام، وفيات \"٢٩٢\" ص ٥٦، التقريب \"ت: ٨١\".\n(^٢) هو: محمد بن بشر بن مطر، أبو بكر الوراق، أخو خطاب بن بشر.\n(^٣) شيبان وهو ابن فروخ؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب استحباب طلب الشهادة في سبيل الله تعالى: ٣/ ١٥١٧، \"حديث ١٥٦\".","vol":"15","page":420},{"text":"٧٨٩٤ - حدثنا يوسف (^١)، قال: حدثنا محمد بن أبي بكر (^٢)، قال: حدثنا مؤمل (^٣)، قال: حدثنا حماد بن سلمة (^٤)، عن ثابت، عن أنس، عن النبي ﷺ بمثله: \"وإن مات على فراشه\" (^٥).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حماد بن زيد القاضي.\n(^٢) ابن علي بن عطاء بن مقدم المقدمي المصري.\n(^٣) ابن إسماعيل البصري.\n(^٤) حماد بن سلمة؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٨٩٣\".","vol":"15","page":421},{"text":"<span data-type='title' id=toc-1103>باب عقاب من مات ولم يَغْزُ في حياته، ولم يحدِّثْ نفسَه بالغزو، وثواب من كانت نيته الغزو فصَدَّه عن ذلك، أو إن كان له عذر.</span>","vol":"15","page":422},{"text":"٧٨٩٥ - حدثنا ابن مُلاعب (^١)، وأبو عوف البُزُوري (^٢)، ومحمد بن شاذان (^٣)، قالوا: حدثنا زكريا بن عدي (^٤). ح\nوحدثنا أبو داود السجزي، قال: حدثنا عبدة بن سليمان المروزي (^٥)، قالا: حدثنا ابن المبارك (^٦)، قال: أخبرنا وهيب بن الوَرْد، قال: أخبرني عمر بن محمد بن المنكدر، عن سمي، عن أبي صالح، عن أبي هريرة، عن رسول الله ﷺ قال: \"من مات ولم يَغْزُ ولم يحدث نفسه بالغزو مات على شُعبة من نفاق\". وقال عبدة: \"على شعبة نفاق\" (^٧).\n_________\n(^١) هو: أحمد بن ملاعب بن حيان، أبو الفضل المخزومي الحافظ.\n(^٢) هو: عبد الرحمن بن مرزوق بن عطية البغدادي.\n(^٣) ابن يزيد الجوهري البغدادي.\n(^٤) ابن الصلت التيمي مولاهم، نزيل بغداد.\n(^٥) نزيل المصيصة، توفي: ٢٣٩ هـ، قال ابن حبان: مستقيم الحديث، ووثقه الدارقطني، وقال أبو حاتم، وابن حجر: صدوق.\nانظر الجرح والتعديل \"٦ / ت: ٤٥٨\"، الثقات لابن حبان: ٨/ ٤٣٧، تهذيب التهذيب: ٦/ ٤٥٩، التقريب: \"ت: ٤٢٩٨\".\n(^٦) عبد الله بن المبارك؛ موضع الالتقاء مع مسلم.\n(^٧) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب ذم من مات ولم يغز، ولم =\n⦗٤٢٣⦘ = يحدث نفسه بالغزو: ٣/ ١٥١٧، \"حديث ١٥٨\".\nفوائد الاستخراج:\n١) ذكر اسم والد وهيب المكي، وهو الورد.\n٢) تصريح عبد الله بن المبارك بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٣) تصريح عمر بن محمد بن المنكدر بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":422},{"text":"٧٨٩٦ - حدثنا أبو داود الحراني، قال: حدثنا أبو ربيعة (^١) حدثنا وهيب (^٢)، عن عمر بن محمد (^٣)، بإسناده مثله (^٤).\n_________\n(^١) زيد بن عوف القطعي، البصري، الملقب بفهد.\n(^٢) هو ابن خالد بن عجلان الباهلي مولاهم البصري، كما سيأتي توضيحه في تخريج الحديث.\n(^٣) عمر بن محمد؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٨٩٥\"، إلا أن هذا الحديث من هذا الطريق أعني طريق وهيب بن خالد، أنكره بعض العلماء فقد اتهم فيه أبو زرعة راويه -وهو أبو ربيعة- عن وهيب بن خالد بأنه قد سرق هذا الحديث، وأن المحفوظ إنما هو عن وهيب بن الورد.\nقال أبو زرعة ﵀: \"قدم أبو إسحاق الطالقاني البصرة، فحدثهم عن ابن المبارك، عن وهيب، عن عمر بن محمد، عن سمي، عن أبي صالح، عن أبي هريرة: \"من مات ولم يغز\"، فحدث به أبو ربيعة، عن وهيب، عن عمر بن محمد، وحسب أنه وهيب بن خالد، وإنما هو وهيب بن الورد، فتوهم المسكين أنه وهيب بن خالد، فحدث به عن وهيب بن خالد، وليس هذا من حديث وهيب بن خالد، فافتضح\".\nانظر \"أبو زرعة وجهوده في السنة النبوية مع تحقيق كتابه الضعفاء\": ٢/ ٤٥٤، وانظر كذلك لسان الميزان: \"٣ / ت: ٣٥٨٨\".","vol":"15","page":423},{"text":"٧٨٩٧ - حدثنا محمد بن إسماعيل الأحمسي، وعلي بن حرب الطائي، قالا: حدثنا وكيع (^١)، عن الأعمش، عن أبي سفيان، عن جابر قال: قال رسول الله ﷺ: \"لقد خَلَّفتم بالمدينة رجالا ما قطعتم واديًا ولا سلكتم طريقا إلا شَرَكُوكُمْ في الأجر، حَبَسهم العذر\" (^٢).\n_________\n(^١) وكيع؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب ثواب من حبسه عن الغزو مرض أو عذر آخر: ٣/ ١٥١٨، \"حديث ١٥٩\"، ولم يذكر من لفظه من رواية وكيع، عن الأعمش، إلا جزءا يسيرا منه، وذكر لفظ الحديث من رواية جرير، عن الأعمش.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث كاملا من رواية وكيع، عن الأعمش.","vol":"15","page":424},{"text":"٧٨٩٨ - حدثنا الحسن بن عفان العامري، قال: حدثنا عبد الله بن نمير، قال: حدثنا الأعمش، عن أبي سفيان، عن جابر قال: قال رسول الله ﷺ: \"إنّ في المدينة لرجالا ما سِرْتم مسيرًا، ولا قطعتم واديًا إلا كانوا معكم، حبسهم العُذر\" (^١).\n_________\n(^١) الحديث تقدم تخريجه، انظر \"حديث ٧٨٩٧\".\nوموضع الالتقاء مع مسلم في الأعمش.","vol":"15","page":424},{"text":"٧٨٩٩ - ز حدثنا الدقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا حُميد (^١)، عن موسى بن أنس (^٢)، عن أنس بن مالك، أن رسول الله ﷺ\n⦗٤٢٥⦘ قال: \"لقد تركتم رجالا بالمدينة ما سِرْتم من مسيرة، ولا قطعتم واديا، ولا أنفقتم من نفقة، إلا وهم معكم فيه، قالوا: يا رسول الله، كيف يكونون معنا وهم بالمدينة؟ قال: حبسهم العذر\" (^٣).\n_________\n(^١) ابن أبي حميد الطويل، أبو عبيدة البصري.\n(^٢) ابن مالك الأنصاري، قاضي البصرة.\n(^٣) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده حسن، الدقيقي، صدوق كما تقدم في ترجمته، والحديث صحيح ثابت، أخرجه البخاري في صحيحه، من طريق زهير -وهو ابن معاوية-، وحماد -وهو ابن زيد -كتاب الجهاد، باب من حبسه العذر عن الغزو: ٢/ ٣١٦ \"حديث ٢٨٣٨ - ٢٨٣٩\"، ومن طريق عبد الله -وهو ابن المبارك -كتاب المغازي، باب -بدون ترجمة-: ٣/ ١٨٠، \"حديث ٤٤٢٣\"، كلهم: \"حماد، وزهير، وعبد الله\"، عن حميد الطويل، عن أنس، ولفظه أخصر قليلا من لفظ أبي عوانة، إلا رواية زهير فهي مختصرة جدا.\nوأخرجه بنحو رواية المصنف وإسناده أحمد في المسند: ٣/ ٢١٤، قال حدثنا عفان.\nوأبو داود في السنن، كتاب الجهاد، باب الرخصة في القعود من العذر: ٣/ ٢٤ \"حديث ٢٥٠٨\"، قال: حدثنا موسى بن إسماعيل، كلاهما: \"عفان، وموسى بن إسماعيل\" عن حماد بن سلمة، عن حميد، عن موسى بن أنس بن مالك، عن أبيه به، وقد ذكر البخاري ﵀ هذا الإسناد في صحيحه، عقب حديث \"٢٨٣٩\"، وقال: الأول أصح.\nيعني أن السند الأول، الذي فيه: حميد، عن أنس، بدون ذكر موسى بن أنس، أصح من السند الذي فيه موسى بن أنس؛\nلكن اعترض على هذا الإسماعيلي فقال: (حماد -يعني ابن سلمة- عالم بحديث حميد، مقدم فيه على غيره\". =\n⦗٤٢٦⦘ = وجوز الحافظ ابن حجر الأمرين، فقال: \"لا مانع من أن يكونا محفوظين، فلعل حميدا سمعه من موسى، عن أبيه، ثم لقي أنسا فحدثه به، أو سمعه من أنس، فثبَّته فيه ابنه موسى، ويؤيد ذلك أن سياق حماد -يعني ابن سلمة- عن حميد، أتم من سياق زهير ومن وافقه عن حميد. . .\" انظر الفتح: ٦/ ١٣٢ - ١٣٣.\nويؤيد كلام ابن حجر، رواية أبي عوانة حيث أخرج الحديث من رواية يزيد بن هارون، عن حميد، عن موسى بن أنس، به. فاتضح أن حماد بن سلمة لم ينفرد بهذا الإسناد، بل تابعه يزيد بن هارون، وهو ثقة متقن، وهذه المتابعة لم يذكرها الحافظ ابن حجر، مع أنه وقف على مستخرج أبي عوانة، ونقل منه عند شرحه هذا الحديث.","vol":"15","page":424},{"text":"<span data-type='title' id=toc-1104>بيان فضل الغزو في البحر، وإن مات في وجهه ذلك إذا أو رجع.</span>","vol":"15","page":427},{"text":"٧٩٠٠ - حدثنا أبو داود الحراني، قال: حدثنا القعنبي، عن عبد العزيز بن محمد، عن عبد الله بن عبد الرحمن (^١)، عن أنس بن مالك، \"أنّ النبي ﷺ وضع رأسه في بيت أم مِلْحان (^٢)، وهي إحدى خالات أنس بن مالك، ثم رفع رأسه يضحك، قلت: ما يُضحكك يا رسول الله؟ قال: ناسٌ من أمتي يركبون هذا البحر الأخضر، مثل الملوك على الأسرة، قالت: يا رسول الله، ادعُ الله أن يجعلني منهم، قال: فدعا لها أن يجعلها منهم، ثم وضع رأسه، ثم رفعه يضحك، فقالت: ما يضحكك؟ فقال مثل ما قال في الأول، قالت: ادع الله أن يجعلني منهم، قال: أنت من الأولين ولست من الآخرين، قالت: ففعل ذلك مرتين أو ثلاثا. فتزوج عُبادة بن الصامت ابنة مِلْحان، فركب بها البحر، فقفلت، فلما كانت بالساحل ركبت دابة، فوقصت (^٣) بها، فصُرِعت، فماتت\" (^٤).\n_________\n(^١) عبد الله بن عبد الرحمن؛ موضع الالتقاء مع مسلم.\n(^٢) هي: أم حرام بنت ملحان بن خالد الأنصارية الخزرجية، خالة أنس بن مالك، وزوجة عبادة بن الصامت، قال ابن عبد البر: لا أقف لها على اسم صحيح.\nانظر الاستيعاب \"٤ / ت: ٣٥٧١\"، أسد الغابة \"٧ /ت: ٧٤٠٣\".\n(^٣) الوقص: كسر العنق. انظر غريب الحديث للقاسم بن سلام الهروي: ١/ ٩٦.\n(^٤) الحديث أخرجه مسلم في صحيحه بلفظ أطول، كتاب الإمارة، باب فضل الغزو في البحر: ٣/ ١٥٢٠ \"حديث ١٦٢\". ولم يذكر لفظ الحديث من رواية عبد الله بن =\n⦗٤٢٨⦘ = عبد الرحمن، عن أنس، وإنما ذكره من رواية إسحاق بن عبد الله بن أبي طلحة، ومحمد بن يحيى بن حبان عن أنس، ثم أحال على معنى روايتهما.\nوأخرجه البخاري في صحيحه بلفظ أطول، كتاب الجهاد والسير، باب الدعاء بالجهاد والشهادة للرجال والنساء: ٢/ ٣٠٣ \"حديث ٢٧٨٨\".","vol":"15","page":427},{"text":"٧٩٠١ - حدثني (^١) أبي، قال: حدثنا علي بن حُجر (^٢)، قال: حدثنا إسماعيل بن جعفر، عن عبد الله بن عبد الرحمن بن معمر، أنّه سمع أنس بن مالك يقول: \"أتى رسول الله ﷺ ابنة ملحان. . .\"، ثم ذكر الحديث بطوله / (^٣) (^٤) (^٥).\n_________\n(^١) من هنا تبدأ النسخة الظاهرية (هـ).\n(^٢) علي بن حجر؛ موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٢/ ب).\n(^٤) وأثبت في (هـ) لفظ الحديث، وهو \"أتى رسول الله ﷺ ابنة ملحان؛ خالة أنس، فوضع رأسه عندها، ثم رفع رأسه فضحك، فقالت: يا رسول الله، مِمَّ تضحك؟ قال: رأيت أناسا من أمتي يركبون هذا البحر، مثلهم مثل الملوك على الأسرة، قالت: يا رسول الله، ادع الله أن يجعلني منهم، قال: اللهم اجعلها منهم، قال: وضع ذلك مرتين أخريين، فقالت: ادع الله أن يجعلني منهم، قال: أنت في الأولين، ولست في الآخرين، فتزوجها عبادة بن الصامت فغزا بها في البحر، فركبت مع ابنة قرظة، فلما قفلت، ركبت دابة لها بالساحل فتوقصّت بها، فسقطت فماتت\".\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٩٠٠\".\nفوائد الاستخراج:\n١) التعريف بابن حُجر، وأنه علي بن حجر، ومسلم لم يذكر اسمه. =\n⦗٤٢٩⦘ = ٢) التعريف بإسماعيل، وأنه ابن جعفر، وهو في رواية مسلم باسمه، وإن كان مسلم قيده بقوله: \"وهو ابن جعفر\".\n٣) ذكر اسم جد عبد الله بن عبد الرحمن، وهو معمر، ولم يذكره مسلم.","vol":"15","page":428},{"text":"٧٩٠٢ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا معاوية بن عمرو (^١)، قال: حدثنا زائدة (^٢). ح\nوحدثنا عباس بن محمد الدوري، قال: حدثنا حسين بن علي الجعفي، عن زائدة، عن عبد الله بن عبد الرحمن بن مَعْمر الأنصاري (^٣)، قال: سمعت أنس بن مالك قال: \"أتى رسول الله ﷺ بنت (^٤) ملحان فأغفى، قالت: فرفع رأسه فضحك، فقلت: مِمَّ ضحكت يا رسول الله؟ فقال: من أناس من أمتي يغزون هذا البحر الأخضر، غزاة في سبيل الله، مثلهم مثل (^٥) الملوك على الأسرة، قلت: ادع الله (^٦) أن يجعلني منهم، قال (^٧): فقال: اللهم اجعلها منهم قال: فنكحت عبادة بن\n⦗٤٣٠⦘ الصامت، قال: فركبت في البحر مع ابنة قرظة (^٨)، فلما قفلت، وقصت بها دابتها بالساحل، فماتت فدفنت\" (^٩).\nقال حسين الجعفي: وأخبرني هشام بن الغاز (^١٠)، قال: ذاك قبرها بِقبرس (^١١)، يقولون: هذا قبر المرأة الصالحة.\n_________\n(^١) ابن المهلب الأزدي، المعني.\n(^٢) ابن قدامة الثقفي.\n(^٣) عبد الله بن عبد الرحمن الأنصاري؛ موضع الالتقاء مع مسلم.\n(^٤) في \" هـ\": ابنة.\n(^٥) في \" هـ\": كمثل.\n(^٦) في \" هـ\": (ادع الله يا رسول الله).\n(^٧) (قال): ساقطة من \" هـ\".\n(^٨) هي: فاخته بنت قرظة القرشية النوفلية، زوج معاوية بن أبي سفيان، ذكرها ابن حجر في الإصابة \"٨ /ت: ١٥٧٣\"، ولها أخت أخرى يقال لها: كنود بنت قرظة، وقد تزوج بها معاوية ﵁، ثم تزوج أختها فاخته، قال الحافظ ابن حجر في الإصابة: \"فما أدري أي الأختين هي؟ \" ا. هـ، يعني التي صحبت معاوية في هذه الغزوة، وانظر كذلك فتح الباري: ٦/ ١٧٠.\n(^٩) الحديث تقدم تخريجه بمثل الحديث رقم \"٧٩٠٠\".\nفوائد الاستخراج:\n١) ذكر اسم جد عبد الله بن عبد الرحمن ونسبه، وهو معمر، الأنصاري.\n(^١٠) ابن ربيعة الجرشي بضم الجيم، أبو عبد الله، ويقال: أبو العباس، الدمشقي، نزيل بغداد، توفي: بضع وخمسين ومئة، وثقه جمع من الحفاظ، منهم: ابن سعد، وابن معين، وابن حبان، وابن حجر، وقال أحمد بن حنبل: صالح الحديث.\nانظر طبقات ابن سعد \"٧ /ت: ٣٩١٥\"، تاريخ ابن معين برواية ابن محرز \"ت: ٤١٢\"، العلل للإمام أحمد بن حنبل: ١/ ٣٠٥، الثقات لابن حبان: ٧/ ٥٧٠، التقريب \"ت: ٧٣٥٥\".\n(^١١) بضم أوله، وسكون ثانيه، ثم ضم الراء، وسين مهملة، جزيرة في بحر الروم مسيرة ستة عشر يوما. انظر معجم البلدان: ٤/ ٣٤٦.","vol":"15","page":429},{"text":"٧٩٠٣ - حدثني عيسى بن أحمد العسقلاني، قال: حدثنا ابن وهب، قال: أخبرني مالك (^١). ح\n⦗٤٣١⦘ وأخبرنا يونس بن عبد الأعلى (^٢)، قال: أخبرنا ابن وهب، أنّ مالكا حدثه، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك قال: \"كان رسول الله ﷺ إذا ذهب إلى قباء يدخل على أم حرام بنت ملحان فتطعمه، وكانت أم حرام تحت عبادة بن الصامت، فدخل عليها رسول الله ﷺ يوما، فأطعمته وجلست تُفَلِّي رأسه، فنام رسول الله ﷺ، ثم استيقظ وهو يضحك، قالت: فقلت: ما يضحكك يا رسول الله؟ قال: أناس من أمتي، عُرِضوا عليّ غزاةً في سبيل الله، يركبون ثَبَج هذا البحر (^٣)، ملوكا على الأسرة أو مثل الملوك على الأسرة -شك إسحاق- فقلت: يا رسول الله، ادع الله أن يجعلني منهم، فدعا لها، ثم وضع رأسه فنام، ثم استيقظ فضحك، قالت: قلت: يا رسول الله، ما يضحكك؟ قال أناس من أمتي عرضوا عليّ غزاة في سبيل الله، ملوكا على الأسرة أو مثل الملوك على الأسرة -كما قال في الأولى- قلت: يا رسول الله، ادع الله أن يجعلني منهم، قال: أنت من الأولين، فركبت البحر في زمان معاوية بن أبي سفيان / (^٤) (^٥)، فصُرِعت عن دابتها حين خرجت\n⦗٤٣٢⦘ من البحر فهلكت\" (^٦).\n_________\n(^١) مالك؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٣/ أ).\n(^٣) أي وسطه ومعظمه، والثبج بالجيم: الظهر والوسط.\nانظر مجمع بحار الأنوار: ١/ ٢٨٤.\n(^٤) (هـ ٨/ ٣/ ب).\n(^٥) قال ابن عبد البر في التمهيد: ١/ ٢٣٥: \"فيه فضل لمعاوية ﵀، إذ جعل من غزا تحت رايته، من الأولين، ورؤيا الأنبياء صلوات الله عليهم وحي. . .\" ا. هـ.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٩٠٠\".","vol":"15","page":430},{"text":"٧٩٠٤ - حدثنا محمد بن عوف الحمصي (^١)، قال: حدثنا علي بن عياش، قال: حدثنا الليث بن سعد (^٢)، قال: حدثنا يحيى بن سعيد الأنصاري، عن محمد بن يحيى بن حَبَّان، عن أنس بن مالك، عن خالته أم حرام بنت ملحان أنها قالت: \"نام رسول الله ﷺ يوما قريبا مني، ثم استيقظ فتبسم، فقلت: يا رسول الله، ما أضحكك؟ قال: أناس من أمتي عرضوا عليّ، يركبون ظهر هذا البحر الأخضر كالملوك على الأسرة، قالت: فادع الله أن يجعلني منهم. . .\"، وذكر بنحوه (^٣).\n_________\n(^١) هو: ابن عوف بن سفيان الحمصي الطائي.\n(^٢) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٩٠٠\".\nفوائد الاستخراج:\n١) ذكر نسب يحيى بن سعيد، وهو الأنصاري.","vol":"15","page":432},{"text":"٧٩٠٥ - حدثنا محمد بن إسماعيل الصائغ والصَّغاني، قالا: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة، عن يحيى بن سعيد (^١)، عن محمد بن يحيى بن حَبَّان، عن أنس بن مالك، أنَّ أم حرام قالت: \"قال (^٢)\n⦗٤٣٣⦘ رسول الله ﷺ في بيتي، فاستيقظ وهو يضحك، قالت: فقلت يا رسول الله، بأبي أنت وأمي، ما أضحكك؟ قال: أناس من أمتي يركبون هذا البحر، كالملوك على الأسرة، قالت: فقلت: يا رسول الله، ادع الله أن يجعلني / (^٣) منهم، قال: أنت منهم، قالت: ثم قال رسول الله ﷺ فاستيقظ وهو يضحك، ثم قالت: يا رسول الله، مم تضحك؟ قال: أناس من أمتي يركبون هذا البحر، كالملوك على الأسرة، قالت: فقلت: يا رسول الله، ادع الله أن يجعلني منهم، قال: أنت في الأولين. قال: فغزت مع زوجها عُبادة بن الصامت، وهي على بَغْلة شهباء (^٤)، فوقصتها راحلتها فماتت\" (^٥).\n_________\n(^١) يحيى بن سعيد؛ موضع الالتقاء مع مسلم.\n(^٢) أي: نام القيلولة.\n(^٣) (هـ ٨/ ٤/ أ).\n(^٤) الشَهْب، والشُهْبة: لون بياض، يصْدَعه سواد في خلاله، وقيل الشُهْبة الذي غلب على السواد. انظر النهاية في غريب الحديث: ٢/ ٥١٢، لسان العرب: ١/ ٥٠٨.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٩٠٠\".","vol":"15","page":432},{"text":"٧٩٠٦ - حدثنا أبو داود السجزي، قال: حدثنا سليمان بن داود (^١). ح\nوحدثنا أبو الجماهر، قال: حدثنا أبو روح اللاحوني (^٢)، قالا: حدثنا حماد بن زيد (^٣)، عن يحيى بن سعيد، عن محمد بن يحيى بن حَبَّان، عن أنس بن\n⦗٤٣٤⦘ مالك، قال: حدثتني أم حرام بنت ملحان أخت أم سليم، \"أنّ رسول الله ﷺ قال عندهم، فاستيقظ وهو يضحك، قالت: فقلت: يا رسول الله ما أضحكك؟ قال: رأيت قوما ممن يركب ظهر هذا البحر كالملوك على الأسرّة، قالت: قلت: يا رسول الله، ادع الله (^٤) أن يجعلني منهم، قال: فإنك منهم، ثم نام فاستيقظ وهو يضحك، قالت: فقلت: يا رسول الله، ادع الله أن يجعلني منهم، قال: أنت من الأولين، قال: فتزوجها عبادة بن الصامت فغزا في البحر، فجعلها معه، فلما رجع، قُرِّبت لها بغلة لتركبها، فصرعتها، فاندقت عنقها فماتت\" (^٥).\n_________\n(^١) العتكي، أبو الربيع الزهراني.\n(^٢) بمهملة، وهو الربيع بن روح بن خُليد الحضرمي الحمصي.\n(^٣) حماد بن زيد، موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٤/ ب).\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٩٠٠\"، وهو عند مسلم من طريق حماد برقم ١٦١.\nفوائد الاستخراج:\n١) الإفادة بأن أم حرام بنت ملحان، لها أخت يقال لها: أم سليم.","vol":"15","page":433},{"text":"<span data-type='title' id=toc-1105>بيان فضل المرابط وثوابه، والدليل على أنّه إن رابط يوما وليلة كان رباطا تماما، وأنّ المرابط إذا مات لم ينقطع عَملهُ.</span>","vol":"15","page":435},{"text":"٧٩٠٧ - ز حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني أبو هانئ الخولاني (^١)، عن عمرو بن مالك الجَنْبي (^٢)، عن فضالة بن عبيد الأنصاري (^٣)، أن رسول الله ﷺ قال: \"كل ميت يختم على عمله إلا المرابط في سبيل الله، فإنه ينمو له عملُه إلى يوم القإمة، ويُؤَمَّن من فتّان القبر\" (^٤).\n_________\n(^١) هو: حميد بن هانئ المصري.\n(^٢) بفتح الجيم وسكون النون، أبو علي الهمداني المصري، توفي: ١٠٣ هـ، وثقه الحفاظ، منهم: ابن معين، والعجلي، وابن حبان، والدارقطني.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٤٥٢، ثقات العجلي \"ت: ١٢٨٣\"، الثقات لابن حبان: ٥/ ١٨٣، سؤالات البرقاني للدارقطني \"ت: ٣٦٩\".\n(^٣) أبو محمد الأوسي، صحابي، ترجمته في الاستيعاب \"٣ / ت ٢١٠٤\".\n(^٤) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده صحيح.\nوقد أخرجه أبو داود في سننه، كتاب الجهاد، باب في فضل الرباط: ٣/ ٢٠ \"حديث ٢٥٠٠\"، قال: حدثنا سعيد بن منصور، حدثنا عبد الله بن وهب.\nوأخرجه أحمد في المسند: ٦/ ٢٠، قال حدثنا معاوية بن عمر، حدثنا رِشدين.\nوأخرجه كذلك في المسند: ٦/ ٢٠، قال حدثنا إسحاق بن إبراهيم، حدثنا ابن المبارك، عن حيوة بن شريح.\nوأخرجه الترمذي في جامعه، كتاب فضائل الجهاد، باب ما جاء في فضل من مات مرابطا: ٤/ ١٦٥ \"حديث ١٦٢١\"، قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك، =\n⦗٤٣٦⦘ = أخبرنا حيوة بن شريح، كلهم \"حيوة بن شريح، ورشدين -وهو ابن سعد- وابن وهب\" عن أبي هانئ الخولاني، عن عمرو بن مالك الجنبي، عن فضالة بن عبيد بنحو رواية المصنف، زاد أحمد في رواية حيوة، والترمذي في بعض النسخ -ذكر ذلك الحافظ المنذري في الترغيب والترهيب: ٢/ ٢٠٠ \"حديث ١٨٣٠\"-، قول فضالة بن عبيد في آخر الحديث: وسمعت رسول الله ﷺ يقول: المجاهد من جاهد نفسه في سبيل الله، أو قال: في الله ﷿\" هذا لفظ أحمد. والحديث قال عنه الترمذي: حسن صحيح. وصححه ابن حبان: \"الإحسان: ١٠/ ٤٨٤ \"حديث ٤٦٢٤\"، والحاكم في المستدرك: ٢/ ١٤٤ على شرط الشيخين.","vol":"15","page":435},{"text":"٧٩٠٨ - ز حدثنا أبو داود السجزي، قال: حدثنا سعيد بن منصور، قال: حدثنا ابن وهب، قال: حدثني أبو هانئ بمثله (^١).\n_________\n(^١) الحديث تقدم تخريجه، انظر الحديث السابق.","vol":"15","page":436},{"text":"٧٩٠٩ - ز حدثنا يونس (^١)، قال: حدثنا ابن وهب /، قال: أخبرني الليث بن سعد، عن زُهْرة بن معبد (^٢)، عن أبيه (^٣)، عن أبي هريرة، عن\n⦗٤٣٧⦘ النبي ﷺ أنه قال: \"من مات مرابطا في سبيل الله أجري عليه أجر عمله الصالح الذي كان يعمل، وأجري عليه رزقُه، وأومن من الفتان، وبعثه الله يوم القيامة آمنا من الفزع\" (^٤).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) ابن عبد الله القرشي، التيمي أبو عقيل المدني، نزيل مصر، توفي: ١٢٧ هـ، وثقه عامة الحفاظ، منهم: ابن المديني، وأحمد بن حنبل، والدارقطني، وابن حجر، وذكره ابن حبان، وقال: يخطئ، ويُخطأ عليه. . .\"، لكن تعقبه ابن حجر، وقال: لم نقف لهذا الرجل على خطأ.\nانظر الثقات لابن حبان: ٦/ ٣٤٤، تاريخ دمشق: ١٩/ ٨٦، تهذيب التهذيب: ٣/ ٣٤١، التقريب \"ت: ٢٠٥١\".\n(^٣) هو معبد بن عبد الله بن هشام التيمي، ذكره ابن حبان في الثقات، وقال الذهبي: تفرد عنه ابنه، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٥/ ٤٣٣، الميزان: ٤ /ت: ٨٦٤٣، التقريب \"ت: ٦٨٢٨\".\n(^٤) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده رجاله ثقات، غير معبد بن عبد الله التيمي، فلم يوثقه غير ابن حبان.\nوقد أخرجه ابن ماجه في سننه، بلفظ المصنف وإسناده، كتاب الجهاد، باب فضل الرباط في سبيل الله: ٢/ ٢٩٤ \"حديث ٢٧٦٧\"، وصحح إسناده الحافظ المنذري في الترغيب والترهيب: ٢/ ٢٠١ \"حديث ١٨٣٣\" والبوصيري في زوائد ابن ماجه: ٢/ ٣٩١ \"حديث ٩٧٨\".\nوهذا فيه نظر، فإن معبد بن عبد الله التيمي، لم يرو عنه غير ابنه، فهو مجهول، وتوثيق ابن حبان له مبني على قاعدته في توثيق المجاهيل، ولذلك قال ابن عبد الهادي في الصارم المنكي ص ١٠٤ \"وينبغي أن يتنبه هذا، ويعرف أن توثيق ابن حبان للرجل بمجرد ذكره في هذا الكتاب -يعني كتابه الثقات- من أدني درجات التوثيق\" ا. هـ.\nنعم للحديث طرق أخرى يتقوى بها وترقيه إلى درجة الحسن لغيره.\nفقد أخرج الحديث ابن أبي عاصم في الجهاد: ٢/ ٦٨١ \"حديث ٢٩٧\" من طريق محمد بن مسلم، وأخرجه ابن حبان في المجروحين: ٢/ ٥٩، من طريق قتيبة بن سعيد، وأخرجه الطبراني في الأوسط: ٥/ ٢٧٩، حديث \" ٥٣١٢\" من طريق هانئ بن المتوكل الإسكندراني، كلهم: \"قتيبة بن سعيد، وهانئ بن المتوكل، ومحمد بن مسلم\" عن عبد الرحمن بن زيد بن أسلم، عن أبيه، عن عطاء بن يسار، عن أبي هريرة مرفوعا بنحو رواية المصنف.\nوهذا إسناد ضعيف، عبد الرحمن بن زيد بن أسلم، قال الذهبي في الكاشف: \"١/ ت: ٣١٩٦\": ضعفوه. =\n⦗٤٣٨⦘ = وله كذلك إسناد ثالث، قال الإمام أحمد في المسند: ٢/ ٤٠٤: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة، عن موسى بن وردان، عن أبي هريرة مرفوعا بنحوه.\nوهذا إسناد لا بأس به في المتابعات والشواهد، وابن لهيعة المقال فيه مشهور، وموسى بن وردان، قال عنه الذهبي في الكاشف \"٢ / ت: ٥٧٤١\": صدوق، وقال ابن حجر في التقريب \"ت: ٧٠٧٢\": صدوق ربما أخطأ.\nفالحاصل أن الحديث بمجموع هذه الطرق الثلاث يرتقي إلى درجة الحسن لغيره، إذ ليس فيها متروك ولا متهم. لا سيما أن للحديث شاهدا من رواية سلمان الفارسي ﵁ بنحوه، أخرجه مسلم في صحيحه، وأبو عوانة كما سيأتي في الحديث التالي رقم ٧٩١٠.","vol":"15","page":436},{"text":"٧٩١٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا (^١) ابن وهب (^٢)، قال: حدثني عبد الرحمن بن شُريح، عن عبد الكريم بن الحارث، عن أبي عبيدة بن عُقبة، عن شُرحبيل بن السَّمْط، عن سلمان الخير، عن رسول الله ﷺ أنه قال: \"من رابط يوما وليلة في سبيل الله كان له أجر صيام شهر وقيامه، ومن مات مُرابطا أجري له مثل ذلك من الأجر، وأجري عليه من الرزق وأومن الفتَّان\" (^٣).\n_________\n(^١) في \" هـ\": أخبرنا.\n(^٢) ابن وهب، موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب فضل المرابط في سبيل الله ﷿: ٣/ ١٥٢٠ \"حديث ١٦٣\". ولم يذكر لفظه من رواية ابن وهب، عن عبد الرحمن بن شريح، وإنما ساق الإسناد فقط، وذكر لفظه من رواية الليث بن سعد، عن أيوب بن موسى، عن مكحول، عن شرحبيل بن السمط، عن سلمان، ثم =\n⦗٤٣٩⦘ = أحال على معناها.\nفوائد الاستخراج:\n١) تصريح ابن وهب بالتحديث، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٢) ذكر لفظ الحديث من رواية ابن وهب، عن عبد الرحمن بن شريح به.","vol":"15","page":438},{"text":"٧٩١١ - حدثنا نصر بن مرزوق أبو الفتح الرجل الصالح، قال: سمعت القاسم بن كثير (^١) قال: سمعت أبا شريح عبد الرحمن بن شريح المُعَافري (^٢)، يحدث أنّ عبد الكريم بن الحارث حدثه، عن أبي عُبيدة بن عقبة بن نافع، عن شُرحبيل بن السمط، عن سلمان الخير، أنّ النبي (^٣) ﷺ قال: \"رباط يوم وليلة أفضل من صيام شهر وقيامه، ومن مات مرابطا في سبيل الله جرى عليه مثل ذلك من الثواب، وأُجْرِي عليه رِزقه وأمن الفتَّان\" (^٤).\n_________\n(^١) ابن نعمان الإسكندراني.\n(^٢) عبد الرحمن بن شريح؛ موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٥ / ب).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٠\".\nفوائد الاستخراج:\n١) ذكر كنية عبد الرحمن بن شريح ونسبه.\n٢) تصريح عبد الرحمن بن شريح بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٣) ذكر اسم جد أبي عبيد بن عقبة، وهو نافع.","vol":"15","page":439},{"text":"٧٩١٢ - حدثنا عثمان بن خرزاذ الأنطاكي، وأبو قلابة (^١)، قالا: حدثنا أبو الوليد (^٢). ح\nوحدثنا أحمد بن عُميرة التّنّيسي (^٣)، قال: حدثنا عبد الله بن يوسف (^٤)، قالا: حدثنا الليث بن سعد (^٥)، عن أيوب بن موسى، عن مكحول، عن شُرحبيل بن السمط، عن سلمان الفارسي، قال: سمعت رسول الله ﷺ يقول: \"رباط يوم وليلة في سبيل الله خير من صيام شهر وقيامه، وإن مات مرابطا جرى عليه عمله الذي كان يعمله، وأجري عليه رزقه وأَمِن الفتَّان\" (^٦).\n_________\n(^١) هو عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٢) أبو الوليد، وهو الطيالسي؛ موضع الالتقاء مع مسلم.\n(^٣) هو أحمد بن يحيى بن عُميرة التنيسي، توفي: ٢٧٣ هـ، ترجم له الذهبي في تاريخ الإسلام حوادث سنة (٢٦١ - ٢٨٠) ص ٢٨٨، ولم يذكر فيه جرحا ولا تعديلا.\n(^٤) التّنيسي، أبو محمد الكلاعي المصري.\n(^٥) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٠\".\nفوائد الاستخراج:\n١) التعريف بالليث، وأنه ابن سعد، وهو عند مسلم باسمه فقط، وإن كان قيده بقوله: \"يعني ابن سعد\".\n٢) ذكر نسب سلمان ﵁، وهو: الفارسي.","vol":"15","page":440},{"text":"٧٩١٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني الليث بن سعد (^١)، عن أيوب بن موسى القرشي، عن مكحول، عن شُرحبيل، عن سلمان، عن رسول الله ﷺ بنحوه (^٢).\n_________\n(^١) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٠\".\nفوائد الاستخراج:\n١) التعريف بالليث، وأنه ابن سعد، وإن كان قيده بقوله: \"يعني ابن سعد\".\n٢) ذكر نسب أيوب بن موسى، وهو القرشي.","vol":"15","page":441},{"text":"٧٩١٤ - حدثنا محمد بن عوف (^١)، قال: حدثنا علي بن عياش (^٢)، قال: حدثنا/ (^٣) الليث بن سعد (^٤)، قال: حدثني أيوب بن موسى بن عمرو بن سعيد بن العاص، عن مكحول الدمشقي، عن شرحبيل، عن سلمان، أنّه وجد شرحبيل مرابطا بحمص، قال: \"ما تصنع ها هنا يا شرحبيل؟ قال: أرابط في سبيل الله، قال: لئن كنت صادقا لقد سمعت رسول الله ﷺ يقول: رباط يوم أو ليلة في سبيل الله خير من صيام شهر وقيامه، فإن مات أجرى الله عمله الذي كان يعمل، وأُجري عليه رزقه وأمِن الفتَّان\" (^٥).\n_________\n(^١) ابن سفيان الحمصي الطائي.\n(^٢) الألهاني الحمصي.\n(^٣) (هـ ٨/ ٣/ أ).\n(^٤) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجة، انظر \"حديث ٧٩١٠\"، إلا أن مسلما لم يذكر الحوار الذي دار بين شرحبيل وسلمان الفارسي ﵁. =\n⦗٤٤٢⦘ = فوائد الاستخراج:\n١) التعريف بالليث، وأنه ابن سعد.\n٢) تصريح الليث بن سعد بالتحديث، وإن لم يكن مدلسا.\n٣) التعريف بأيوب بن موسى، وأنه ابن عمرو بن سعيد بن العاص.\n٤) ذكر نسب مكحول، وهو: الدمشقي.\n٤) ذكر سبب تحديث سلمان ﵁ بالحديث.","vol":"15","page":441},{"text":"<span data-type='title' id=toc-1106>بيان ثواب الفقير الذي يجاهد في سبيل الله سبحانه بدون (^١) راحلة.</span>\n_________\n(^١) في \" هـ\": (بلا).","vol":"15","page":442},{"text":"٧٩١٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني سعيد بن أبي أيوب (^١)، عن عياش بن عباس (^٢)، عن أبي عبد الرحمن الحبلي (^٣)، عن عبد الله بن عمرو، قال: قال رسول الله ﷺ: \"تعلمون أول زمرة تدخل الجنة من أمتي؟ قالوا: الله ورسوله أعلم، قال: فقراء المهاجرين، يأتون يوم القيامة إلى باب الجنة يستفتحون، فيقول لهم الخزنة: أَوَحُوسِبْتُم؟ قالوا:\n⦗٤٤٣⦘ بأي / (^٤) شيء يحاسبونا؟ إنما كانت أسيافُنا على عواتقنا في سبيل الله حتى متنا على ذلك، قال: فتفتح لهم، قال: فيقيلون (^٥) فيها أربعين عاما قبل أن يدخلها الناس\" (^٦).\n_________\n(^١) واسمه: مِقلاص الخزاعي مولاهم، أبو يحيى المصري.\n(^٢) القِتباني الحميري المصري، توفي: ١٣٣ هـ فيما يقال، وثقه جمع من الحفاظ، منهم: ابن معين، وأبو داود، وابن حجر، وقال النسائي: ليس به بأس.\nانظر تاريخ ابن معين برواية الدارمي \"ت: ٦٢٥\"، تهذيب التهذيب: ٨/ ١٩٧، التقريب \"ت: ٥٣٠٤\".\n(^٣) أبو عبد الرحمن الحبلي؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٦/ ب).\n(^٥) مأخوذ من القيلولة، وهي الاستراحة نصف النهار، وإن لم يكن معها نوم.\nانظر النهاية لابن الأثير: ٤/ ١٣٣.\n(^٦) الحديث أخرج مسلم في صحيحه أصله، ولفظه عنده -بعد أن ذكر قصة بين عبد الله بن عمرو وبعض الفقراء- سمعت رسول الله ﷺ يقول: \"إن فقراء المهاجرين يسبقون الأغنياء يوم القيامة إلى الجنة بأربعين خريفا\"، كتاب الزهد والرقائق: ٤/ ٢٢٨٥ \"حديث ٣٧\".\nوإسناد المصنف صحيح، وقد أخرجه بنحو رواية المصنف الحاكمُ في المستدرك: ٢/ ٧٠ من طريق ابن وهب، أخبرني سعيد بن أبي أيوب به، وقال: صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي.\nوله لفظ آخر مطول، أخرجه عبد بن حميد في المنتخب: ١/ ٣١٠ \"حديث ٣٥٢\" وأحمد في المسند: ٢/ ١٦٨، وابن حبان في صحيحه \"الإحسان: ١٦/ ٤٣٨\" حديث \"٧٤٢١\"، والبزار \"كشف الأستار: ٤/ ٢٥٦ حديث ٣٦٦٥\"، وقال الهيثمي في مجمع الزوائد: ١٠/ ٢٥٩، بعد أن عزاه لأحمد والبزار والطبراني: رجالهم ثقات، وصحح إسناده العلامة أحمد شاكر في تعليقه على المسند: ٥/ ٧٦ \"حديث ٦٥٧\".","vol":"15","page":442},{"text":"<span data-type='title' id=toc-1107>بيان الخبر الموجب الشهادة لمن مات في سبيل الله، وفي الطاعون والبَطْن والغرق والغزو والهَدْم والنفساء.</span>","vol":"15","page":444},{"text":"٧٩١٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا وهيب (^١)، قال: حدثنا سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ما تعدون الشهيد فيكم؟ قالوا: يا رسول الله، من قتل في سبيل الله فهو شهيد، قال رسول الله ﷺ: إنّ شهداء أمتي إذا لقليل، قالوا: فمن هم يا رسول الله؟ قال: من قتل في سبيل الله فهو شهيد، ومن مات في سبيل الله فهو شهيد، والمطعون (^٢) فهو شهيد، والمبطون (^٣) فهو شهيد\".\nقال سهيل: وحدثني عبيد الله بن مِقْسم، عن أبي -ولم أسمعه منه- أنه زاد في هذا الحديث: \"والغريق\" / (^٤) (^٥).\n_________\n(^١) وهيب؛ موضع الالتقاء مع مسلم.\n(^٢) هو الذي أصابه الطاعون، والطاعون: هو المرض العام والوباء الذي يُفسد له الهواء، فتفسد به الأمزجة والأبدان. انظر النهاية لابن الأثير: ٣/ ١٢٧.\n(^٣) هو الذي يموت بمرض بطنه كالاستسقاء ونحوه. انظر مجمع بحار الأنوار: ١/ ١٩٤.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب بيان الشهداء: ٣/ ١٥٢١ \"حديث ١٦٥\". ولم يذكر مسلم لفظه من رواية وهيب، عن سهيل، وإنما ذكره من رواية جرير، عن سهيل به.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية وهيب، عن سهيل.\n٢) التعريف بسهيل، وأنه ابن أبي صالح، وهو عند مسلم باسمه فقط.\n(^٥) (هـ ٨/ ٧/ أ).","vol":"15","page":444},{"text":"٧٩١٧ - حدثنا محمد بن عبيد الله بن يزيد الحراني (^١)، قال: حدثنا أبي (^٢)، عن الوليد بن عمرو بن ساج (^٣)، عن سهيل بن أبي صالح (^٤)، عن أبيه، عن أبي هريرة، عن النبي ﷺ.\nقال سهيل: وحدثني عبيد الله بن مقسم، عن أبي صالح، عن أبي هريرة، أن النبي ﷺ قال: \"والغريق شهيد\" (^٥).\n_________\n(^١) أبو جعفر الشيباني مولاهم، القُردُواني، قاضي حران.\n(^٢) هو: عبيد الله بن يزيد بن إبراهيم الحراني القردواني.\n(^٣) الحراني، ضعفه أكثر العلماء، منهم: ابن معين، ويعقوب الفسوي، والنسائي، وقال أبو حاتم: يكتب حديثه ولا يحتج به، وقال ابن عدي: مع ضعفه يكتب حديثه.\nانظر تاريخ ابن معين برواية الدوري: ٢/ ٦٣٣، المعرفة والتاريخ: ٢/ ٤٥٠، الجرح والتعديل \"٩ / ت: ٤٧\"، الكامل لابن عدي: ٧/ ٧٤.\n(^٤) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٦\".\nفوائد الاستخراج:\n١) التعريف بسهيل، وأنه ابن أبي صالح، وهو عند مسلم باسمه فقط.","vol":"15","page":445},{"text":"٧٩١٨ - حدثنا يوسف القاضي (^١)، قال: حدثنا عبد الواحد بن غياث (^٢)، قال: حدثنا حماد بن سلمة، عن سهيل بن أبي صالح (^٣)، عن\n⦗٤٤٦⦘ أبيه، عن أبي هريرة، أنّ رسول الله ﷺ قال: \"من قتل في سبيل الله فهو شهيد، ومن مات في سبيل الله فهو شهيد، والمطعون شهيد، والمبطون شهيد\" (^٤).\n_________\n(^١) هو يوسف بن يعقوب بن إسماعيل بن حماد بن زيد.\n(^٢) البصري، أبو بحر الصيرفي.\n(^٣) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٦\".","vol":"15","page":445},{"text":"٧٩١٩ - حدثنا يوسف (^١)، قال: حدثنا عبد الواحد (^٢)، قال: حدثنا حماد بن سلمة، عن سهيل بن أبي صالح (^٣)، عن عبيد الله بن مقسم، عن أبي صالح، عن أبي هريرة، أنّه قال: \"والغريق شهيد\" (^٤).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حماد بن زيد.\n(^٢) ابن غياث البصري.\n(^٣) سهيل بن أبي صالح، موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩١٦\".","vol":"15","page":446},{"text":"٧٩٢٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا عبد الله بن وهب، قال: حدثني عبد الرحمن بن شريح (^١)، عن عبد الله بن ثعلبة / (^٢)\n⦗٤٤٧⦘ الحضرمي (^٣)، أنه سمع ابن حُجَيرة (^٤) يخبر عن عقبة بن عامر الجهني، أن رسول الله ﷺ قال: \"خمس من قبض في شيء منهن فهو شهيد: المقتول في سبيل الله شهيد، والغريق في سبيل الله شهيد، والمبطون في سبيل الله شهيد، والمطعون في سبيل الله شهيد، والنفساء في سبيل الله شهيد\" (^٥).\n_________\n(^١) ابن عبيد الله المَعافري، أبو شريح الإسكندراني، توفي: ١٦٧ هـ، وثقه أكثر الحفاظ، منهم: ابن معين، والنسائي، والذهبي، وابن حجر وقال: لم يصب ابن سعد في تضعيفه، وقال أبو حاتم: لا بأس به.\nانظر طبقات ابن سعد \"٧ /ت: ٤٠٦٨\"، الجرح والتعديل \"٥ /ت: ١١٦١، تهذيب الكمال: ١٧/ ١٦٧، الميزان \"٢ /ت: ٤٨٨٦\"، التقريب \"ت: ٣٩١٧\".\n(^٢) (هـ ٨/ ٧/ ب).\n(^٣) المصري، ذكره ابن حبان في الثقات، وقال الذهبي: تفرد عنه عبد الرحمن بن شريح، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٧/ ٢٧، الميزان: \"٢ / ت: ٤٢٣٧\"، التقريب \"ت: ٣٢٦٠\".\n(^٤) هو: أبو عبد الله عبد الرحمن بن حُجيرة المصري، وهو: ابن حجيرة الأكبر، توفي: ٨٣ هـ، وثقه الحفاظ، منهم: النسائي، وابن حبان، والدارقطني، وابن حجر.\nانظر الثقات لابن حبان: ٥/ ٦٩، تهذيب التهذيب: ٦/ ١٦٠، التقريب \"ت: ٣٨٦٢\".\n(^٥) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وقد أخرجه النسائي في سننه بمثل إسناد المصنف ولفظه، كتاب الجهاد، مسألة الشهادة ٦/ ٣٤٤ \"حديث ٣١٦٣\"، ورجال إسناده ثقات، إلا عبد الله بن ثعلبة الحضرمي، لم يوثقه غير ابن حبان، لكن للحديث شواهد كثيرة منها: حديث أبي هريرة الذي أخرجه مسلم في صحيحه، والمصنف، وقد سبق برقم ٧٩١٦، ومنها حديث راشد بن حبيش -وهو صحابي- وفيه أن النبي ﷺ قال: \"الطاعون شهادة، والغرق شهادة، والبطن شهادة، والنفساء يجرها ولدها بسرره إلى الجنة\". قال: وزاد فيها أبو العوام -سادن بيت المقدس-: \"والحرق والسيل\"، أخرجه أحمد في المسند: ٣/ ٤٨٩. =\n⦗٤٤٨⦘ = وحسن إسناده الحافظ المنذري في الترغيب والترهيب: ٢/ ٣٠٩ \"حديث ٢٠٧٦\".\nوقال الهيثمي في مجمع الزوائد: ٥/ ٢٩٩: رواه أحمد ورجاله ثقات.\nوفي الباب أحاديث أخر. انظر الترغيب والترهيب: ٢/ ٣٠٦، ومجمع الزوائد: ١٠/ ٢٩٩، وبذل الماعون في فضل الطاعون لابن حجر ص ١٧٩.","vol":"15","page":446},{"text":"٧٩٢١ - ز حدثنا ابن أخي ابن وهب (^١)، قال: حدثنا عمي (^٢)، عن عبد الرحمن بن شريح، عن عبد الكريم بن الحارث (^٣)، عن أبي عبيدة بن عقبة (^٤)، عن شرحبيل بن السمط، عن سلمان الخير، عن رسول الله ﷺ بمثله. وزاد فيه: \"وصاحب الهَدْم\" وليس فيه النفساء (^٥).\n_________\n(^١) هو أحمد بن عبد الرحمن بن وهب المصري.\n(^٢) هو: عبد الله بن وهب المصري.\n(^٣) ابن يزيد الحضرمي، أبو الحارث المصري، وثقه العلماء، منهم: العجلي، والنسائي، وابن حبان، وابن حجر، وقال: عابد.\nانظر ثقات العجلي \"ت: ١٠٢٣\"، الثقات لابن حبان: ٧/ ١٣١، تهذيب التهذيب: ٦/ ٣٧١، التقريب \"ت: ٤١٧٦\".\n(^٤) ابن نافع الفهري، يقال: اسمه مُرّة، توفي: ١٠٧ هـ، أخرج له مسلم حديثا واحدا، ووثقه ابن حبان، والذهبي، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٥/ ٥٦٨، تهذيب الكمال: ٣٤/ ٦٠، الكاشف \"٢ /ت: ٦٧٣٠\"، التقريب \"ت: ٨٢٩٦\".\n(^٥) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده حسن.\nوالحديث أخرجه كذلك الطبراني في المعجم الكبير: ٦/ ٢٤٧، \"حديث ٦١١٥، ٦١١٦\"، وفي المعجم الأوسط: ٢/ ٥٩ \"حديث ١٢٤٣\"، من طريق بكر بن =\n⦗٤٤٩⦘ = يحيى بن زبّان، قال: حدثنا مِندل بن علي، عن عاصم الأحول، عن أبي عثمان النهدي، عن سلمان الفارسي، قال: أتيت رسول الله ﷺ بالزكاة ثلاث مرارٍ، وقال: \"ما تعدّون الشهيد فيكم؟ قالوا: الذي يقتل في سبيل الله، قال: إنّ شهداء أمتي إذًا لقليل، القتل في سبيل الله شهادة، والطاعون شهادة، والنفساء شهادة، والحَرْق شهادة، والغَرَق شهادة، والسُّل شهادة، والبطن شهادة\"، وهذا لفظ الأوسط، وقال الهيثمي في مجمع الزوائد: ٢/ ٣١٧: \"فيه مندل بن علي، وفيه كلام كثير، وقد وثق\" اهـ.\nلكن رواية المصنف سالمة من هذه العلة، ويلاحظ أن روايات الطبراني فيها ذكر النفساء، وليس فيها ذكر صاحب الهدم، على عكس ما نبه عليه المصنف في آخر الحديث.","vol":"15","page":448},{"text":"٧٩٢٢ - حدثنا الصَّغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا عبد الواحد بن زياد (^١)، قال: حدثنا عاصم الأحول، قال: حدثتني حفصة بنت سيرين، قالت: قال لي أنس بن مالك: بمَ مات يحيى بن أبي عمرة (^٢)، قالت: قلت: بالطاعون، قال: إنّ رسول الله ﷺ قال: \"الطاعون شهادة لكل مسلم\" (^٣).\n_________\n(^١) عبد الواحد بن زياد؛ موضع الالتقاء مع مسلم.\n(^٢) هو: يحيى بن سيرين الأنصاري مولاهم، أَبو عمرو البصري، أخو حفصة بنت سيرين، وأبو عمرة كنية سيرين. توفي في حدود: ٩٠ هـ.\nانظر الطبقات الكبرى لابن سعد: ٧ / ت: ٣٠٧٩، فتح الباري: ١١/ ٣٤٧.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب بيان الشهداء: ٣/ ١٥٢٢ \"حديث ١٦٦\".\nوأخرجه البخاري في صحيحه، كتاب الطب، باب ما يُذكر في الطاعون: ٤/ ٤٢ \"حديث ٥٧٣٢\".\nفوائد الاستخراج: =\n⦗٤٥٠⦘ = ١) التعريف بعبد الواحد، وأنه ابن زياد، وهو عند مسلم باسمه فقط، وإن كان قيده بقوله: \"يعني ابن زياد\".\n٢) التعريف بعاصم، وأنه الأحول، وهو عند مسلم بالله فقط.\n٣) تصريح عاصم الأحول بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":449},{"text":"٧٩٢٣ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قال: حدثنا حماد بن زيد، عن عاصم الأحول (^١)، قال: حدثتني حفصة بنت سيرين رحمها الله (^٢) قالت: قال لي أنس بن مالك: بم مات يحيى بن أبي عمرة؟ قلت: بالطاعون، قال: فإني سمعت رسول الله ﷺ يقول: \"الطاعون (^٣) لكل مسلم شهادة\" (^٤).\n_________\n(^١) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٢) رحمها الله ليست في \" هـ\".\n(^٣) في \" هـ\": (إن الطاعون).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٢\".\nفوائد الاستخراج:\n١) التعريف بعاصم، وأنه الأحول، وهو عند مسلم باسمه فقط.\n٢) تصريح عاصم الأحول بالتحديث، وإن لم يكن مدلسا.","vol":"15","page":450},{"text":"٧٩٢٤ - حدثنا معاوية بن صالح الدمشقي، قال: حدثنا محمد بن الصباح (^١)، قال: حدثنا إسماعيل بن زكريا (^٢)، عن عاصم\n⦗٤٥١⦘ الأحول (^٣)، عن حفصة بنت سيرين، قالت: قال لي أنس بن مالك: بأي شيء مات يحيى بن أبي عَمْرَة؟ -يعني أخاها-، قلت: بالطاعون، قال أنس: قال رسول الله ﷺ: \"الطاعون شهادة لكل مسلم\" (^٤).\n_________\n(^١) الدولابي، أَبو جعفر البغدادي البزاز.\n(^٢) ابن مُرّة الخُلقاني -بضم المعجمة، وسكون اللام بعدها قاف- أَبو زياد الكوفي، الملقب: شَقُوصا.\n(^٣) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٢\".\nفوائد الاستخراج:\n١) الإفادة بأنّ يحيى بن أَبي عمرة، هو أخ لحفصة بنت سيرين.","vol":"15","page":450},{"text":"<span data-type='title' id=toc-1108>بيان ثواب الحارس في سبيل الله.</span>","vol":"15","page":452},{"text":"٧٩٢٥ - ز حدثنا محمد بن عامر (^١)، وأبو داود السجستاني، قالا: حدثنا أَبو توبة (^٢)، قال: حدثنا معاوية بن سلّام (^٣)، عن زيد (^٤) [أنه سمع أبا سلَام] (^٥)، قال: حدثني السّلُولي (^٦)، أنّه حدثه سهل بن الحنظلية، \"أنهم ساروا مع رسول الله ﷺ يوم حنين حتى كانت (^٧) عشية، قال\n⦗٤٥٣⦘ رسول الله ﷺ: من يحرسنا / (^٨) الليلة؟ قال أنس بن أبي مرثد: أنا يا رسول الله، قال: فاركب، فركب فرسا له، فجاء إلى رسول الله ﷺ، فقال له رسول الله ﷺ: اسْتَقْبِل هذا الشّعْب حتى تكون في أعلاه، ولا نُغَرَّنَّ من قِبَلك الليلة، فلما أصبحنا جاء حتى وقف على رسول الله ﷺ، فقال: إني انطلقت حتى كنت في أعلى هذا الشعب؛ حيث أمرني رسول الله ﷺ، فلما أصبحت طلعت الشعبين كليهما، فنظرت فلم أر أحدا، فقال له رسول الله ﷺ: هل نزلت الليلة؟ قال: لا، إلا مُصليا، أو قاضي حاجة، فقال له رسول الله ﷺ قد أوْجَبْتَ، فلا عليك أن لا تعمل بَعْدها\" (^٩).\n_________\n(^١) الرملي الأنطاكي.\n(^٢) هو الربيع بن نافع الحلبي، نزيل طرسوس.\n(^٣) بالتشديد، ابن أبي سلام، أَبو سلام الحبشي الدمشقي.\n(^٤) ابن سلام بن أبي سلام ممطور الحبشي، الدمشقي، وثقه عامة الحفاظ، منهم: أَبو زرعة الدمشقي، ويعقوب بن شيبة، والنسائي، وابن حجر، وقال العجلي: لا بأس به.\nانظر تاريخ دمشق: ١٩/ ٤٢٦، تهذيب التهذيب: ٣/ ٤١٥، التقريب \"ت: ٢١٥٢\".\n(^٥) زيادة من (هـ) وقد كتب بهامش النسخة \" هـ\": (ليس هذا في الأصل)، وأبو سلام هو ممطور الأسود الحبشي، وثقه الحفاظ، منهم: العجلي، والترمذي، والدارقطني، وابن حجر، وقال: يرسل.\nانظر جامع الترمذي: ٤/ ٦٣٠ \"حديث ٢٤٤٤\"، ثقات العجلي \"ت: ١٥٨٨\"، سؤالات البرقاني للدارقطني \"ت: ١٧٠\"، التقريب \"ت: ٦٩٢٧\".\n(^٦) أَبو كبشة السَّلولي، لا يعرف له اسم، وثقه الحفاظ، منهم: العجلي، والذهبي، وابن حجر. انظر ثقات العجلي \"ت: ٢٠٢١\"، تهذيب الكمال: ٣٤/ ٢١٥، الكاشف \" ٢/ت: ٦٧٩٤) التقريب \"ت: ٨٣٨٥\".\n(^٧) في \" هـ\": (كان).\n(^٨) (هـ ٨/ ٨ ب).\n(^٩) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده صحيح.\nوقد أخرجه أَبو داود في سننه، كتاب الجهاد، باب في فضل الحرس في سبيل الله تعالى: ٣/ ٢٠ \"حديث ٢٥٠١\"، والنسائي في السنن الكبرى، كتاب السير، فضل الحرس: ٥/ ٢٧٣ \"حديث ٨٨٧٠ \"، والحاكم في المستدرك: ١/ ٢٣٧، ٢/ ٨٣، كلهم من طرق عن أبي توبة الربيع بن نافع به، ولفظه عندهم أطول من لفظ المصنف.\nووهم الحافظ ابن حجر ﵀ فعزاه في إتحاف المهرة: ٦/ ٧٨ إلى مسلم!!\nوالحديث صححه ابن خزيمة \"صحيح ابن خزيمة\": ١/ ٢٤٦ \"حديث ٤٨٧\".\nوقال الحاكم: ٢/ ٨٣: \"هذا الإسناد من أوله إلى آخره صحيح على شرط الشيخين، غير =\n⦗٤٥٤⦘ = أنهما لم يخرجا مسانيد سهل بن الحنظلية … وهو من كبار الصحابة\"، ووافقه الذهبي.","vol":"15","page":452},{"text":"<span data-type='title' id=toc-1109>بيان ثواب من أنفق زوجين في سبيل الله ﷿، وصفتهما.</span>","vol":"15","page":454},{"text":"٧٩٢٦ - ز حدثنا أَبو عمرو المنِقري عبيد الله بن النعمان المصري (^١) [¬*]، قال: حدثنا عبيد الله بن عبد المجيد الحنفي قال: حدثنا قُرَّة بن خالد (^٢)، قال: سمعت الحسن (^٣)، يقول: حدثنا صعصعة بن معاوية (^٤)، قال: أتيت الرَّبذة (^٥)، فلقيت أبا ذر، فسمعته يقول: سمعت رسول الله ﷺ يقول: \"من أنفق زوجين في سبيل الله ابتدرته حَجَبة الجنة، قلت: ما هذان الزوجان؟ قال: إن كان رجل فرجلان، وإن كان خيل ففرسان، وإن كانت إبل فبعيران، حتى عدّ من كل المال\".\n⦗٤٥٥⦘ قال: وسمعت رسول الله ﷺ يقول: \"ما من مسلمين يتوفى لهما ثلاثة من الولد لم يبلغوا الحنث (^٦)، إلا أدخلهما الله الجنة بفضل رحمته إياهم\" (^٧).\n_________\n(^١) الدلال، سكن بغداد، ترجم له الخطيب في تاريخ بغداد: ١٠/ ٣٣٧، ولم يذكر فيه جرحا ولا تعديلا.\n(^٢) أَبو خالد السدوسي البصري.\n(^٣) ابن أبي الحسن يسار، أَبو سعيد البصري.\n(^٤) ابن حسين التميمي السعدي، توفي في ولاية الحجاج على العراق، له صحبة.\nانظر الإصابة لابن حجر: \"٣ /ت: ٤٠٨٧\".\n(^٥) مدينة في شرق الحجاز مما يلي نجدا، تعرف أطلالها اليوم باسم (الِبرْكة)، وتبعد (١٥٠) كيلا مقاسة على الخريطة، شمال مهد الذهب على درب زُبيدة، وهي اليوم خراب.\nانظر معجم معالم الحجاز: ٤/ ١٩ - ٢٧، معجم المعالم الجغرافية في السيرة النبوية ص ١٣٥.\n(^٦) الحِنْث: الإثم والمعصية، والمراد بالحديث: لم يبلغوا مبلغ الرجال، ويجري عليهم القلم، فيكتب عليهم الحنث وهو الإثم.\nانظر النهاية لابن الأثير: ١/ ٤٤٩.\n(^٧) الحديث لم يخرجه مسلم في صحيحه، فهو من زوائد المصنف عليه، وإسناده جيد.\nوقد أخرجه أحمد في المسند: ٥/ ١٥١، ١٥٣، ١٥٩، ١٦٤، والدارمي في السنن، كتاب الجهاد، باب من أنفق زوجين من ماله …: ٢/ ٦٤٩ \"حديث ٢٣١٤\"، والنسائي في سننه، مفرَّقا، كتاب الجنائز، من يتوفى له ثلاثة: ٤/ ٣٢٤ \"حديث ١٨٧٣\"، كتاب الجهاد، فضل النفقة في سبيل الله تعالى: ٦/ ٣٣٥ \"حديث ٣١٨٥\"، والحاكم في المستدرك: ٢/ ٨٦، والخطيب في تاريخ بغداد: ٩/ ٣٥٥ - ٣٥٦، كلهم من طرق كثيرة، عن الحسن، عن صعصعة بن معاوية به، بألفاظ مطولة ومختصرة.\nوهذا إسناد صحيح، والحسن صرح بالتحديث في بعض الطرق عند الإمام أحمد، وكذا عند المصنف.\nوقال الحاكم: ٢/ ٨٦: صحيح الإسناد، ووافقه الذهبي، وكذا صحيح الحديث ابن حبان \"الإحسان: ٧/ ٢٠٢\"، حديث \"٢٩٤٠\".\nوسيذكر المصنف بعض طرق الحديث عن الحسن في الروايات التالية.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وطبعة دار المعرفة (٧٤٨٢) والنسخة الأزهرية (٤/ ق ١٧٢/ أ): (المصري)، ولعل صوابه: (البصري)، كما في إتحاف المهرة (١٧٥١٩)، وانظر: (١٧٥١٨)، كما أنه بصري سكن بغداد، كما في تاريخ بغداد (١٢/ ٤٧)، وانظر الحديث: (٢٦٣١)، وهو أبو عمرو عبيد الله بن النعمان المنقري البصري الدلال.","vol":"15","page":454},{"text":"٧٩٢٧ - ز حدثنا عمار بن رجاء، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام بن حسان، عن الحسن، حدثني صَعْصَعَة بن معاوية، قال: لقيت أبا ذر، وهو يقود بعيرا له في عنقه، فقلت له: يا أبا ذر، ما مالك؟ فقال لي: عملي، قلت: حدثني حديثا سمعته من رسول الله ﷺ،\n⦗٤٥٦⦘ قال: سمعت رسول الله ﷺ يقول: \"ما من مسلمين يموت لهما ثلاثة من الولد لم يبلغوا الحنث، إلا أدخلهما الجنة بفضل رحمته إياهم / (^١)، وما من مسلم أنفق زوجين من ماله في سبيل الله إلا ابتدرته حجبة الجنة. قال هشام: وكان الحسن يقول: زوجين: درهمين، دينارين، اثنين من كل شيء\" (^٢).\n_________\n(^١) (هـ ٨/ ٩/ ب).\n(^٢) الحديث تقدم تخريجه، انظر \"٧٩٢٦\".","vol":"15","page":455},{"text":"٧٩٢٨ - ز حدثنا أَبو أمية، قال: حدثنا محمد بن سعيد بن جِدار الحراني (^١)، عن جرير -يعني: ابن حازم- عن الحسن البصري، عن صعصعة بن معاوية، عم الأحنف بن قيس، قال: قدمت الربذة على أبي ذر، فقلت له: يا أبا ذر، ما لك؟ قال: عملي، فقلت له: حدثنا حديثا سمعته من رسول الله ﷺ، قال: سمعت رسول الله ﷺ يقول: \"ما من مؤمنين -أو مسلمين- يموت لهما ثلاثة من الولد؛ لم يبلغوا الحنث، إلا أدخلهما الله الجنة بفضل رحمته إياهم قال: وسمعت رسول الله ﷺ يقول: من أنفق زوجين من ماله في سبيل الله ابتدرته حجبة الجنة يوم القيامة، قلت: ما زوجان من ماله؟ فقال: فرسان من خيله، عبدان من عبيده، بعيران من إبله\" (^٢).\n_________\n(^١) ترجم له ابن حجر في لسان الميزان، ونقل عن ابن القطان أنه قال: مجهول.\nانظر لسان الميزان \"٦ /ت: ٧٤٧٤\".\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٦\".","vol":"15","page":456},{"text":"٧٩٢٩ - ز حدثنا أَبو أمية، قال: حدثنا علي بن الجعد، قال: أخبرني المبارك بن فضالة (^١) / (^٢) قال: حدثنا الحسن، عن صعصعة بن معاوية، قال: لقيت أبا ذر بالربذة …، وذكر الحديث، نحوه (^٣).\n_________\n(^١) أَبو فضالة البصري.\n(^٢) (هـ ٨/ ١٠ / أ).\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٦\".","vol":"15","page":457},{"text":"٧٩٣٠ - ز حدثني أَبو بكر بن أبي العوَّام، قال: حدثنا قريش بن أنس، عن أشعث بن عبد الملك، عن الحسن، عن صعصعة بن معاوية عم الأحنف، قال: \"دخلت على أبي ذر فلم أجده … \"، وذكر الحديث، عن النبي ﷺ، قال: \"من أنفق من ماله\" (^١).\n_________\n(^١) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٦\".","vol":"15","page":457},{"text":"٧٩٣١ - ز حدثني طاهر بن خالد بن نِزار (^١)، قال: حدثنا أبي (^٢)، قال: حدثني إبراهيم -[هو] (^٣) ابن طهمان- قال: حدثني عامر بن عبد الواحد (^٤)، عن الحسن، عن صعصعة بن معاوية، عن أبي ذر، أنه قال: إن رسول الله ﷺ قال: \"ما من مسلم ينفق من ماله زوجين في سبيل الله\n⦗٤٥٨⦘ إلا دعته حجبة الجنة: هلُمَّ هلُمَّ. سألت أبي عن زوجين، فقال: شيئين من الأشياء\" (^٥).\n_________\n(^١) أَبو الطيب الغساني الأيلي، نزيل سامراء.\n(^٢) هو: خالد بن نزار بن المغيرة الغساني أَبو يزيد الأيلي.\n(^٣) ما بين المعقوفتين زيادة من \" هـ\".\n(^٤) الأحول البصري.\n(^٥) الحديث تقدم تخريجه، انظر \"حديث ٧٩٢٦\".","vol":"15","page":457},{"text":"<span data-type='title' id=toc-1110>باب بيان الترغيب في الرمي وإيجابه على المسلم، والدليل على أنه من اللهو المباح، وبيان عقاب من تَعلَّم الرمي ثم تركه.</span>","vol":"15","page":459},{"text":"٧٩٣٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، عن أبي علي الهمداني -واسمه / (^٢) ثمامة بن شُفي- أنه سمع عقبة بن عامر، قال: سمعت رسول الله ﷺ، وهو على المنبر يقول: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ (^٣)، ألا إنّ القوة الرمي، ألا إنّ القوة الرمي، ألا إنّ القوة الرمي\" (^٤).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ١٠/ ب).\n(^٣) سورة الأنفال، جزء من الآية (٦٠).\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الرمي والحث عليه، وذم من علمه ثم نسيه: ٣/ ١٥٢٢ \"حديث ١٦٧\".\nفوائد الاستخراج:\n١) ذكر نسب ثمامة بن شفي، وهو الهمداني.","vol":"15","page":459},{"text":"٧٩٣٣ - حدثنا أَبو داود السجستاني، قال: حدثنا سعيد بن منصور، قال: أخبرنا ابن وهب (^١)، مثله (^٢) (^٣).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) في \" هـ\": (بمثله).\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٩٣٢\".","vol":"15","page":459},{"text":"٧٩٣٤ - حدثنا الصَّغاني، قال: حدثنا أصبغ، عن ابن وهب (^١)، قال: أخبرني عمرو، بإسناده مثله (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٩٣٢\".","vol":"15","page":460},{"text":"٧٩٣٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، عن أبي علي الهمداني أنه سمع عقبة بن عامر، قال: سمعت رسول الله ﷺ-ﷺ يقول: \"سَتُفْتَح لكم أَرَضون، ويكفيكم الله، فلا يَعْجَز أحدكم أن يلهو بأسهمه\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الرمي والحث عليه، وذم من علمه ثم نسيه: ٣/ ١٥٢٢ \"حديث ١٦٨\".","vol":"15","page":460},{"text":"٧٩٣٦ - حدثنا صالح بن عبد الرحمن، والصَّغاني، قالا: حدثنا أصبغ، قال: حدثنا ابن وهب (^١)، عن عمرو، بإسناده مثله (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٩٣٥\".","vol":"15","page":460},{"text":"٧٩٣٧ - حدثنا جنيد بن حَكيم، قال: حدثنا موسى بن مروان (^١)،\n⦗٤٦١⦘ قال: حدثنا الوليد بن مسلم (^٢)، عن بكر بن مُضر، عن عمرو بن الحارث بإسناده مثله (^٣) / (^٤).\n_________\n(^١) البغدادي، أَبو عمران التمار، نزيل الكوفة، توفي: ٢٤٦ هـ، ذكره ابن حبان في الثقات، وقال أَبو حاتم، والذهبي: صدوق.\nوقول أبي حاتم، لم ينقله المزي في تهذيب الكمال: ٢٩/ ١٤٣ ولا ابن حجر في التهذيب ١٠/ ٣٦٩ رغم شدة عنايتهما بنقل أقواله، والظاهر أنهما لم يقفا عليه، =\n⦗٤٦١⦘ = ولذلك قال ابن حجر فيه: مقبول!! وهذا كثيرا ما يقوله فيمن لم يوثقه غير ابن حبان.\nانظر الجرح والتعديل \"٨ /ت: ٧٢٥، ٧٣٠\"، الثقات لابن حبان: ٩/ ١٦١، الكاشف \"٢ /ت: ٥٧٣١ \"، التقريب \"ت: ٧٠٥٨ \".\n(^٢) الوليد بن مسلم؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه، انظر \"٧١٣٥\".\n(^٤) (هـ ٨/ ١١/ أ).","vol":"15","page":460},{"text":"٧٩٣٨ - حدثنا أَبو الزنباع رَوْح بن الفَرَج، قال: حدثنا ابن بكير (^١)، قال: حدثني الليث بن سعد (^٢)، حدثني الحارث بن يعقوب، عن عبد الرحمن بن شماسة، أنَّ فُقيمًا اللخمي قال لعقبة بن عامر: تختلف بين هذين الغرضين، وأنت كبير يُشَقُّ عليك، فقال عقبة: لولا كلام سمعته من رسول الله ﷺ لم أعانه، قال الحارث: فقلت لابن شُماسة: وما ذاك؟ قال: إنه قال: \"من علم الرمي ثم تركه فليس منا\" (^٣).\n_________\n(^١) هو: يحيى بن عبد الله بن بكير المخزومي المصري.\n(^٢) الليث بن سعد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب فضل الرمي والحث عليه، وذم من علمه ثم نسيه: ٣/ ١٥٢٢ \"حديث ١٦٩\".\nفوائد الاستخراج:\n١) التعريف بالليث، وأنه ابن سعد، وهو عند مسلم باسمه فقط. =\n⦗٤٦٢⦘\n٢) تصريح الليث بن سعد بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":461},{"text":"٧٩٣٩ - ز حدثنا عيسى بن أحمد البلخي، قال: حدثنا بِشر بن بكر (^١)، قال: حدثنا ابن جابر (^٢)، قال: حدثني أَبو سَلام (^٣)، قال: حدثني خالد بن زيد (^٤)، قال: \"كنت رجلا راميا، وكان يمر بي عقبة بن عامر، فيقول: يا خالد، اخرج إلينا نرمي، فلما كان ذات يوم أبطأت عليه، فقال لي: يا خالد، تعال أقول لك ما قال لي رسول الله ﷺ، أو أحدثك ما حدثني رسول الله ﷺ، قال: فأتيته، فقال: سمعت رسول الله ﷺ يقول: يدخل بالسهم / (^٥) الواحد ثلاثة نفر الجنة: صانعه يحتسب في صنعه (^٦) الخير، والرامي به، ومُنْبِلُه (^٧)، وارموا واركبوا، وأن ترموا أحب\n⦗٤٦٣⦘ إلي من أن تركبوا، وليس من اللهو إلا ثلاثة: تأديب الرجل فرسه، وملاعبته امرأته، ورميه بقوسه ونبله، ومن ترك الرمي بعد ما علمه رغبةً عنه، فإنها نعمة كَفَرها\" (^٨).\n_________\n(^١) التنيسي، أَبو عبد الله البجلي.\n(^٢) هو: عبد الرحمن بن يزيد بن جابر الأزدي، أَبو عتبة الثمامي، الداراني.\n(^٣) هو ابن ممطور الأسود الحبشي.\n(^٤) أو ابن يزيد، أو ابن أبي يزيد، الجهني، ذكره ابن حبان في الثقات، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٤/ ١٩٧، التقريب \"ت: ١٦٤٤\".\n(^٥) (هـ ٨/ ١١/ ب).\n(^٦) في \" هـ\": (صنعته).\n(^٧) هو الذي يناول الرامي النبل، وقد يكون ذلك على وجهين، أحدهما: أن يقوم مع الرامي يحنبه أو خلفه، ومعه عدد من النبل، فيناوله واحدا بعد واحد. =\n⦗٤٦٣⦘ = والوجه الآخر: أن يردّ عليه النبل المرمي به، أفاده الخطابي في معالم السنن ٣/ ٢٨.\n(^٨) الحديث من زوائد المصنف على مسلم، ورجاله ثقات غير خالد بن زيد فلم يوثقه غير ابن حبان.\nوقد أخرجه أحمد في المسند: ٤/ ١٤٦، ١٤٨، وأبو داود في السنن، كتاب الجهاد، باب في الرمي: ٣/ ٢٨ \"حديث ٢٥١٣\"، والنسائي في السنن، كتاب الجهاد، ثواب من رمى بسهم في سبيل الله ﷿، والحاكم في المستدرك: ٢/ ٩٥، والمزي في تهذيب الكمال: ٨/ ٧٥.\nكلهم من طرق عدة، عن عبد الرحمن بن زيد بن جابر، قال: حدثني أَبو سلام الدمشقي، عن خالد بن زيد الجهني به.\nوأخرجه أحمد في المسند: ٤/ ١٤٤، ١٤٨، والدارمي في السنن، كتاب الجهاد، باب فضل الرمي والأمر به: ٢/ ٦٥٠ \"حديث ٢٣١٦\"، وابن ماجه في السنن، كتاب الجهاد، باب الرمي في سبيل الله: ٢/ ٩٤٠ \"حديث ٢٨١١\"، والترمذي في سننه، كتاب فضائل الجهاد، باب ما جاء في فضل الرمي في سبيل الله: ٤/ ١٧٤ \"حديث ١٦٣٧\"، كلهم من طرق، عن هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلام (ممطور الحبشي)، عن عبد الله بن الأزرق، عن عقبة بن عامر الجهنبي به.\nوأخرجه أحمد في المسند: ٤/ ١٤٨، ومن طريقه ابن عساكر في تاريخ دمشق: ٢٨/ ٣١٢، من طريق عبد الرزاق، أخبرنا معمر، عن يحيى بن أبي كثير، عن زيد بن سلام، عن عبد الله بن زيد الأزرق به. =\n⦗٤٦٤⦘ = وأخرجه الترمذي في سننه: ٤/ ١٧٤، الكتاب والباب السابقين، من طريق محمد بن إسحاق، عن عبد الله بن عبد الرحمن بن أبي حسين مرسلا.\nوقال الترمذي بعد ذكر الرواية الموصولة: حسن صحيح.\nوقال الحاكم: صحيح الإسناد، وأقره الذهبي.\nوهذا فيه نظر فقد أعل الحديث الحافظ العراقي بالاضطراب (انظر المغني في حمل الأسفار في الأسفار: ١/ ٥٧٤ \"حديث ٢٢٠٤\".\nوبين ذلك الألباني فقال: \"رواه عبد الرحمن بن يزيد بن جابر، عن أبي سلام، عن خالد بن زيد، عن عقبة به … وخالفه يحيى بن أبي كثير، فقال: حدثنا أَبو سلّام (عن) -ساقطة من كلام الشيخ من المطبوع- عبد الله الأزرق، عن عقبة بن عامر، … وأيضا له علة أخرى هي جهالة خالد بن زيد، وعبد الله بن الأزرق، وهو ابن زيد بن الأزرق.\nفسواء كانت الرواية عن هذا أو ذاك فهي معلولة للجهالة\".\nانتهى باختصار من تعليقه على فقه السيرة للغزالي ص ٢٢٥ - ٢٢٦، لكن يمكن أن يشهد للجزء الأخير منه: \"وليس من اللهو إلا ثلاثة … \" كما ألمح إلى ذلك الشيخ الألباني في ضعيف سنن ابن ماجه \"حديث ٦١٨\"، ما أخرجه النسائي في عشرة النساء ص ٦٠ \"حديث ٥٢، ٥٣، ٥٤\".\nوالطبراني في المعجم الكبير: ٢/ ١٩٣ \"حديث ١٧٨٥\"، من طريق عطاء بن أبي رباح قال: رأيت جابر بن عبد الله، وجابر بن عمير الأنصاري يرتميان، فمل أحدهما فجلس، فقال له الآخر: كسِلْت! سمعت رسول الله ﷺ يقول: \"كل شيء ليس من ذكر الله ﷿ فهو لهو أو سهو، إلا أربع خصال: مشي الرجل بين الغرضين، وتأديبه فرسه، وملاعبته أهله، وتعلم السباحة\" وهذا لفظ الطبراني، وجود =\n⦗٤٦٥⦘ = إسناده الحافظ المنذري في الترغيب والترهيب: ٢/ ٢٤٣ \"حديث ١٩٣٥\" وقال ابن حجر في الإصابة: ١/ ٥٥٠، الترجمة: ١٠٣٦: إسناده صحيح.","vol":"15","page":462},{"text":"٧٩٤٠ - ز حدثنا أَبو داود السجزي، قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن المبارك، قال: حدثنا عبد الرحمن بن يزيد بن جابر، قال: حدثني أَبو سَلام، عن خالد بن زيد، عن عقبة بن عامر، قال: سمعت النبي ﷺ يقول مثله: \"نعمة تركها أو كفرها\" (^١).\n_________\n(^١) الحديث من زوائد المصنف على مسلم، وقد تقدم تخريجه. انظر \"حديث ٧٩٣٩\".","vol":"15","page":465},{"text":"٧٩٤١ - ز أخبرني العباس بن الوليد بن مَزْيد، قال: أخبرني أبي (^١)، قال: حدثنا ابن جابر، قال: حدثني أَبو سلّام، قال: حدثني خالد بن زيد، قال: \"كنت رجلا راميا، وكان عقبة بن عامر يدعوني فيقول: اخرج بنا يا خالد نرمي، فلمّا كان ذات يوم، أبطأتُ عنه، فقال لي: تعال أحدثك ما حدثني به رسول الله ﷺ أو / (^٢) أقول لك ما قال لي رسول الله ﷺ قال: سمعت رسول الله ﷺ يقول: إنّ الله ﷿ يدخل بالسهم الواحد … \" فذكر مثله (^٣).\n_________\n(^١) هو الوليد بن مزيد العُذري.\n(^٢) (هـ ٨/ ١٢ / أ).\n(^٣) الحديث من زوائد المصنف على مسلم، وقد تقدم تخريجه. انظر \"حديث ٧٩٣٩\".","vol":"15","page":465},{"text":"<span data-type='title' id=toc-1111>باب بيان إثبات الجهاد، وأنه ماضٍ إلى يوم القيامة، وأنه لا يزال قوم من أمة محمد ﷺ على الحق، يذبّون عن الدين، ويقاتلون عنه، ويُنصرون على من خالفهم إلى يوم القيامة، والدليل على أنّه لا يظهر عليهم أحدٌ من أهل الأديان.</span>","vol":"15","page":466},{"text":"٧٩٤٢ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قال: حدثنا شعبة (^١)، عن سماك بن حرب، قال: سمعت جابر بن سمرة، قال: سمعت رسول الله ﷺ يقول: \"لا يزال هذا الدين قائما، يقاتل عليه عصابةٌ من المسلمين حتى تقوم الساعة\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٤ \"حديث ٢١٧٢\".\nفوائد الاستخراج:\n١) تصريح سماك بن حرب بالسماع، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":466},{"text":"٧٩٤٣ - حدثنا أَبو قلابة، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن سماك بن حرب، عن جابر بن سمرة، قال: قال النبي ﷺ: \"لن يبرح هذا الدين قائما، يُقاتِل عليه قومٌ حتى تقوم الساعة\" (^٢).\n⦗٤٦٧⦘ كذا رواه غُنْدر (^٣) / (^٤).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٧٩٤٢\".\n(^٣) واسمه: محمد بن جعفر الهُذلي البصري، المعروف بغُنْدر، وروايته هذه هي التي أخرجها مسلم من طريقه، وقد سبق تخريجها. انظر \"حديث ٧٩٤٢\".\n(^٤) (هـ ٨/ ١٢/ ب).","vol":"15","page":466},{"text":"٧٩٤٤ - حدثنا يوسف بن سعيد المصيصي، وعباس الدوري، ومحمد بن إسماعيل الصائغ، قالوا: حدثنا حَجَّاج بن محمد (^١)، عن ابن جُرَيج، قال: أخبرني أَبو الزبير؛ أنه سمع جابر بن عبد الله يقول: سمعت رسول الله ﷺ يقول: \"لا تزال (^٢) طائفة من أمتي يقاتلون على الحق، ظاهرين إلى يوم القيامة\" (^٣).\n_________\n(^١) حَجَّاج بن محمد، موضع الالتقاء مع مسلم.\n(^٢) في \" هـ\": (لا يزال) بالياء التحتية.\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٤ \"حديث ١٧٣\".","vol":"15","page":467},{"text":"٧٩٤٥ - حدثنا العباس بن الوليد بن مَزْيد العذري، حدثني أبي، قال: سمعت عبد الرحمن بن يزيد بن جابر. ح\nوحدثنا علي بن سهل الرملي، قال: حدثنا الوليد بن مسلم، قال: حدثني ابن جابر (^١)، قال: حدثني عُمير بن هانئ، قال: سمعت معاوية بن أبي سفيان على المنبر، يقول: سمعت رسول الله ﷺ ح يقول: \"لا تزال طائفة من أمتي قائمة بأمر الله، لا يضرهم من خذلهم\".\n⦗٤٦٨⦘ قال الوليد: \"ولا من خالفهم\".\nوقال عباس: \"أو من خالفهم حتى يأتي أمر الله على ذلك\".\nلفظ الوليد. \"وقال عباس: أمر الله، وهم ظاهرون على الناس\" (^٢).\n_________\n(^١) عبد الرحمن بن جابر؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٤ \"حديث ١٧٤\".\nوأخرجه البخاري في صحيحه بلفظ أطول، كتاب المناقب، باب بدون ترجمة: ٢/ ٥٣٨ \"حديث ٣٦٤١\".","vol":"15","page":467},{"text":"٧٩٤٦ - حدثنا العسقلاني (^١)، قال: حدثنا بشر بن بكر، قال: حدثني ابن جابر (^٢)، بمثله: \"من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم ظاهرون، فقام مالك بن يُخَامر (^٣) فقال / (^٤): يا أمير المؤمنين، سمعت معاذا يقول، وهم بالشام: قال معاوية: هذا مالك بن يخامر، وبه النَّسْمَة (^٥) يزعم أنه سمع معاذا يقول وهو بالشام\" (^٦).\n_________\n(^١) هو: عيسى بن أحمد البلخي.\n(^٢) ابن جابر، وهو عبد الرحمن بن يزيد، موضع الالتقاء مع مسلم.\n(^٣) الحمصي، صاحب معاذ بن جبل، توفي: ٧٠ هـ، قال ابن حجر: مخضرم، ويقال: له صحبة.\nانظر الإصابة لابن حجر: \"٥/ت: ٥٦٣\"، التقريب \"ت: ٦٤٩٧\".\n(^٤) (هـ ٨/ ١٣/ أ).\n(^٥) النَّسْمَة: النفس والروح، والمراد والله أعلم: أنه لا يزال حيا، فاسألوه، حتى تسمعوا منه هذا الكلام مباشرة.\nانظر النهاية لابن الأثير: ٥/ ٤٩.\n(^٦) كذا في الأصل، \"وهو بالشام\"، وفي رواية البخاري في صحيحه: \"وهم بالشام\". =\n⦗٤٦٩⦘ = والحديث تقدم تخريجه، إلا أن مسلما لم يذكر في روايته الجزء الأخير من الحديث، وهو قوله: \"فقام مالك بن يُخامر، فقال … إلى آخره\"، أخرجه البخاري في صحيحه، وقد سبق تخريجها. انظر \"حديث ٧٩٤٥\".","vol":"15","page":468},{"text":"٧٩٤٧ - حدثنا أَبو داود الحراني، قال: حدثنا مؤمَّل بن الفضل، قال: حدثنا الوليد بن مسلم بمثله، بتمامه (^١).\n_________\n(^١) الحديث سبق تخريجه، بمثل الحديث السابق رقم ٧٩٤٦.","vol":"15","page":469},{"text":"٧٩٤٨ - حدثنا أَبو العباس عبد الله بن محمد بن عمرو بن الجراح الأزدي، قال: حدثنا أسد بن موسى، قال: حدثنا معاوية بن صالح (^١)، عن ربيعة بن يزيد، عن عبد الله بن عامر اليَحْصبي، قال: سمعت معاوية بن أبي سفيان، يقول على المنبر بدمشق: \"أيها الناس، إياكم وأحاديث رسول الله ﷺ إلا حديثا كان يُذكر على عهد عمر، فإنه كان يخيف الناس في الله، ثم سمعته يقول: ألا إني سمعت رسول الله ﷺ يقول: من يُرد الله به خيرا يفقِّهْه في الدين. وسمعته يقول: لا تزال طائفة من أمتي قائمةً على أمر الله لا يضرهم من خالطهم، ولا من خذلهم، حتى يأتي أمر الله، وهم ظاهرون\n⦗٤٧٠⦘ على الناس\" (^٢) / (^٣).\n_________\n(^١) معاوية بن صالح؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الزكاة، باب النهي عن المسألة: ٢/ ٧١٨ \"حديث ٩٨\"، إلا أن بينه وبين رواية المصنف اختلافا في الزيادة والنقص، فمسلم لم يذكر في روايته من هذا الطريق قوله ﵊: لا تزال طائفة … الحديث، وقد سبق أن خرجها من غير هذا الطريق، عن معاوية بن أبي سفيان ﵁. انظر \"حديث ٧٩٤٥\"، وزاد مسلم في روايته قول معاوية ﵁: وسمعت رسول الله ﷺ يقول: إنما أنا خازن، فمن أعطيته عن طيب نفس، فيبارك له فيه، ومن أعطيته عن مسألة وشره، كان كالذي يأكل ولا يشبع\"\nوأخرج البخاري الحديث بنحوه، كتاب العلم، باب من يرد الله به خيرا يفقهه في الدين: ١/ ٤٢ \"حديث ٧١\"، ولم يذكر قول معاوية ﵁ في أوله: \"أيها الناس، إيكم وأحاديث … \".\n(^٣) (هـ ٨/ ١٣/ب).","vol":"15","page":469},{"text":"٧٩٤٩ - حدثنا الدوري، والصَّغاني، وأبو أمية، قالوا: حدثنا كثير بن هشام (^١)، قال: حدثنا جعفر بن برقان، قال: حدثنا يزيد بن الأصم، قال: سمعت معاوية ذكر حديثا رواه عن النبي ﷺ لم أسمعه روى (^٢) عن النبي ﷺ على منبره حديثا غيره، قال: قال رسول الله ﷺ: \"من يُرد الله به خيرا يفقِّهه في الدين، ولا تزال عصابة من المسلمين يقاتلون على الحق ظاهرين على من نَاوَأهم إلى يوم القيامة\" (^٣).\n_________\n(^١) كثير بن هشام؛ موضع الالتقاء مع مسلم.\n(^٢) في \" هـ\": (رواه)، وهو خطأ.\n(^٣) الحديث تقدم تخريجه، انظر \"حديث ٧٩٤٥\". =\n⦗٤٧١⦘ = فوائد الاستخراج:\n١) التعريف بجعفر شيخ كثير بن هشام، وأنه ابن برقان، وهو عند مسلم باسمه فقط، وإن كان قيده بقوله: \"وهو ابن برقان\".","vol":"15","page":470},{"text":"٧٩٥٠ - حدثنا هلال بن العلاء (^١)، قال: حدثنا حسين بن عياش (^٢)، قال: حدثنا جعفر (^٣) عن يزيد بن الأصم، عن معاوية بن أبي سفيان، قال: سمعته ذكر حديثا عن النبي ﷺ …، وذكر الحديث بطوله (^٤).\n_________\n(^١) ابن هلال الباهلي مولاهم، الرقي.\n(^٢) ابن حازم السلمي مولاهم، الباجُدائي.\n(^٣) جعفر، وهو ابن بُرقان؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩٤٥\".","vol":"15","page":471},{"text":"٧٩٥١ - حدثنا أَبو عبيد الله (^١)، قال: حدثنا عمي، قال: حدثني عمرو بن الحارث، أن يزيد بن أبي حبيب حدثه، أن عبد الرحمن بن شماسة حدثه، أنه كان عند / (^٢) مَسْلمة بن مخلد، وعنده عبد الله بن عمرو بن العاص، فقال عبد الله: \"لا تقوم الساعة إلا على شرار الخلق، وهم شر من أهل الجاهلية، لا يدعون الله بشيء إلا ردّه عليهم، فبينما هم على ذلك أقبل عقبة بن عامر، فقال له مسلمة: يا عقبة، اسمع ما يقول عبد الله، فقال عقبة: هو أعلم، وأمّا أنا فسمعت رسول الله ﷺ يقول:\n⦗٤٧٢⦘ لا تزال (^٣) عصابة من أمتي يقاتلون على أمر الله، قاهرين لعدوهم، لا يفرهم من خالفهم، حتى تأتيهم الساعة وهم على ذلك، قال عبد الله: أَجَل، ثم يبعث الله ريحا ريح المسك، ومسها مس الحرير، فلا تترك نفسا في قلبه مثقال حبة من إيمان إلا قبضته، ثم يبقى شرار الناس، عليهم تقوم الساعة\" (^٤).\n_________\n(^١) أَبو عبيد الله، وهو أحمد بن عبد الرحمن بن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ١٤ / أ).\n(^٣) في \" هـ\": (لا يزال).\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٤ \"حديث ١٧٦\".","vol":"15","page":471},{"text":"٧٩٥٢ - حدثنا محمد بن إسحاق البكائي، وعلي بن حرب، وأبو أمية، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، عن المغيرة بن شعبة، قال: قال رسول الله ﷺ: \"لا يزال قوم من أمتي ظاهرين على الناس حتى يأتيهم / (^٢) أمر الله وهم ظاهرون\" (^٣).\n_________\n(^١) إسماعيل بن أبي خالد؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ١٤ /ب).\n(^٣) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٣ \"حديث ١٧١\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المناقب، باب بدون ترجمة: ٢/ ٥٣٨ \"حديث ٣٦٤٠\". =\n⦗٤٧٣⦘ = فوائد الاستخراج:\n١) التعريف بقيس، وأنه ابن أبي حازم، وهو عند مسلم باسمه فقط.","vol":"15","page":472},{"text":"٧٩٥٣ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا عفان بن مسلم، وسليمان (^١)، وعبيد الله بن عمر (^٢). ح\nوحدثنا أَبو أمية، قال: حدثنا سليمان بن حرب، ويحيى بن إسحاق (^٣)، قالوا: حدثنا حماد بن زيد (^٤)، عن أيوب، عن أبي قلابة، عن أبي أسماء، عن ثوبان، قال: قال رسول الله ﷺ: \"لا تزال طائفة من أمتي على الحق ظاهرين، لا يضرهم من خذلهم، حتى يأتي أمر الله\".\nقال أَبو أمية: \"من خالفهم أو خذلهم\" (^٥) (^٦).\n_________\n(^١) سليمان، وهو ابن داود العتكي، أَبو الربيع؛ موضع الالتقاء مع مسلم.\n(^٢) ابن ميسرة القواريري.\n(^٣) السَّيْلَحِيني، أَبو زكريا أو أَبو بكر، نزيل بغداد.\n(^٤) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٣ \"حديث ١٧٠\".\nفوائد الاستخراج:\n١) التعريف بحماد، وأنه ابن زيد، وهو عند مسلم باسمه فقط، وإن كان قيده بقوله: \"وهو ابن زيد\".\n(^٦) كتب في الأصل بعد هذا الحديث \"آخر الجزء الحادي والثلاثين، من أصل سماع أبي المظفر السمعاني ﵀\".","vol":"15","page":473},{"text":"<span data-type='title' id=toc-1112>باب بيان الخبر الدال على أنّ أهل الحجاز لا يزالون على الحق حتى تقوم الساعة، وأن قريشا وأهل المغرب يكونون ظاهرين على أهل المشرق والعجم.</span>","vol":"15","page":474},{"text":"٧٩٥٤ - حدثنا محمد بن كثير الحراني، قال: حدثنا خَضِر بن محمد (^١)، قال: حدثنا هشيم (^٢)، عن داود، عن أبي عثمان، عن سعد، قال: قال رسول الله ﷺ: \"لا يزال أهل المغرب (^٣) ظاهرين إلى أن تقوم الساعة\" (^٤).\n_________\n(^١) ابن شجاع الجزري، أَبو مروان الحراني.\n(^٢) هشيم، وهو ابن بشير؛ موضع الالتقاء مع مسلم.\n(^٣) وفي رواية مسلم \"الغَرْب\" واختلف في المراد بهذا على أقوال، فقال القاضي عياض: \"عن علي بن المديني، الغرب هنا: الدلو، وأراد العرب، لأنهم أصحابها والمستقون بها، وليست لأحد إلا لهم ولأتباعهم. وقال معاذ: هم أهل الشام، والشام غرب من الحجاز. وقال غيره: هم أهل الشام وما وراءه. وقيل: المراد هنا أهل الحِدَّة، والاستنصار في الجهاد، ونصرة دين الله، والغرب: الحِدَّة. انتهى ملخصا\" مشارق الأنوار: ٢/ ١٣٠.\nوجمع الحافظ ابن حجر بين هذه الأقوال فقال: \"ويمكن الجمع بين هذه الأخبار بأن المراد قوم يكونون ببيت المقدس، وهي شامية، ويسقون بالدلو، وتكون لهم قوة في جهاد العدو وحدة وجد\" انتهى من الفتح ١٥/ ٢٢٩.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب قوله ﷺ \"لا تزال طائفة من أمتي ظاهرين …: ٣/ ١٥٢٥ \"حديث ١٧٧\".","vol":"15","page":474},{"text":"٧٩٥٥ - حدثنا محمد بن إدريس وراق الحميدي، قال: حدثنا سعيد بن منصور. ح\n⦗٤٧٥⦘ وحدثنا محمد بن هارون الفلاس، قال: حدثنا سعيد بن سليمان (^١)، قالا: حدثنا هشيم (^٢)، عن داود بن / (^٣) أبي هند، عن أبي عثمان النهدي، عن سعد بن أبي وقاص، قال: قال رسول الله ﷺ: \"لا يزال أهل المغرب ظاهرين على الحق حتى تقوم الساعة\" (^٤).\n_________\n(^١) الضّبي، أَبو عثمان الواسطي.\n(^٢) هشيم، وهو ابن بشير؛ موضع الالتقاء مع مسلم.\n(^٣) (ص ٨/ ١٥/ أ).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩٥٤\".\nفوائد الاستخراج:\n١) ذكر نسب أبي عثمان، وهو النهدي، ولم يذكره مسلم.","vol":"15","page":474},{"text":"٧٩٥٦ - حدثنا عباس بن محمد، ويحيى بن إسحاق (^١)، وأبو قلابة، وأبو أمية، قالوا: حدثنا عمرو بن حَكَّام (^٢)، قال: حدثنا شعبة، عن\n⦗٤٧٦⦘ داود (^٣) بمثله (^٤).\n_________\n(^١) ابن إبراهيم بن سافري.\n(^٢) ابن أبي الوضاح الأزدي البصري، أَبو عثمان، ضعفه النقاد لكن بعض النقاد ضعفه جدا، فقال أحمد بن حنبل، والنسائي: متروك الحديث، ورفعه أكثرهم فوق هذا، فقال أَبو زرعة، وأبو حاتم، والبخاري، وأبو أحمد الحاكم: ليس بالقوي، زاد أَبو حاتم: لين يكتب حديثه، وقال ابن عدي: \"إنه مع ضعفه يكتب حديثه\".\nانظر العلل للإمام أحمد \"٣ / الفقرة: ٤٣٨٦\"، الضعفاء والمتروكين للنسائي \"ت: ٤٤٨\"، الجرح والتعديل \"٦ /ت: ١٢٦٥\"، الكامل لابن عدي: ٥/ ١٣٦، لسان الميزان \"٥ / ت: ٦٣١٥\".\n(^٣) داود، وهو ابن أبي هند؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٧٩٥٤\".","vol":"15","page":475},{"text":"٧٩٥٧ - ز حدثنا أَبو علي الزعفراني (^١)، قال: حدثنا أَبو عباد يحيى بن عباد (^٢)، قال: حدثنا حماد بن زيد، عن الجريري (^٣)، عن مطرف بن عبد الله (^٤)، قال: قآل عمران بن حصين: أحدثك حديثا سمعت النبي ﷺ يقول: \"لا تزال طائفة من أمتي ظاهرين حتى تقوم الساعة\".\nقال مطرّف: \"فنظرت (^٥) في هذه العصابة فإذا هم أهل الشام\" (^٦).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) الضّبعي البصري، نزيل بغداد.\n(^٣) هو سعيد بن إياس الجُريري.\n(^٤) ابن الشخير العامري الحَرشي، أَبو عبد الله البصري.\n(^٥) (فنظرت)، كتب فوقها في \" هـ\": تفكَّرت، وفي هامش النسخة كُتب: كلاهما فيه.\n(^٦) الحديث من زوائد المصنف على مسلم، وإسناده حسن، والجريري، وإن كان قد اختلط قبل موته بثلاث سنين، لكن حماد بن زيد، روى عنه قبل ذلك، فقد قال أَبو داود: \"كل من أدرك أيوب، فسماعه من الجريري جيد\" انظر تهذيب الكمال: ١٠/ ٣٤١.\nوأيوب هو: ابن كيسان السختياني، أدركه حماد بن زيد، وروايته عنه في الكتب الستة.\nوالحديث أخرجه أحمد في المسند: ٤/ ٤٢٩ من طريق بهز، وفي ٤/ ٤٣٧ من طريق =\n⦗٤٧٧⦘ = أبي كامل وعفان.\nوأخرجه أَبو داود في سننه، كتاب الجهاد، باب في دوام الجهاد: ٣/ ١١ \"حديث ٢٤٨٤\" من طريق موسى بن إسماعيل.\nوأخرجه الحاكم في المستدرك: ٢/ ٧١ من طريق حجاج بن المنهال، كلهم: (بهز، وأبو كامل، وعفان، وموسى بن إسماعيل، وحجاج بن المنهال) عن حماد بن سلمة، عن قتادة، عن مطّرف، عن عمران بن حصين به.\nقال الحاكم: صحيح على شرط مسلم ولم يخرجاه، وأقره الذهبي.\nوكذا صححه الألباني في صحيح سنن أبي داود: ٢/ ٤٧١، حديث \"٢١٧٠\".\nولفظه عندهم: \"لا تزال طائفة من أمتي يقاتلون على الحق، ظاهرين على من ناوأهم حتى يقاتل آخرهم المسيح الدجال\".\nوفي لفظ بهز عند أحمد: \" … حتى يأتي أمر الله ﵎، وينزل عيسى بن مريم ﵇\".","vol":"15","page":476},{"text":"<span data-type='title' id=toc-1113>باب بيان إباحة سرعة السير في اليبُوسة، والسَّنَة، وفي الجَدْبَة، ووجوب سرعة الرجوع إلى الأهل في مثل هذه السنة، ووجوب المَهْل في السير في الخِصْب، وإعطاء الإبل حظها من نبات الأرض / (^١) وحظر التعريس على الطرق، والعلة التي لها نهي عنه.</span>\n_________\n(^١) (هـ ٨/ ١٥/ ب).","vol":"15","page":478},{"text":"٧٩٥٨ - حدثنا أَبو أمية، قال: حدثنا محمد بن جهضم، قال: حدثنا إسماعيل بن جعفر (^١)، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا سافرتم في الخِصْب، فأعطوا الإبل حظها من الكلأ، وإذا سافرتم في السَّنَة (^٣) والجَدْب، فأسرعوا عليها السير، وإذا عرَّسْتم (^٤) بالليل فاجتنبوا الطريق، فإنها مأوى الهوام بالليل\" (^٥).\n_________\n(^١) ابن أبي كثير الأنصاري الزُّرقي.\n(^٢) سهيل، وهو ابن أبي صالح؛ موضع الالتقاء مع مسلم.\n(^٣) السنة: الجدب والشدة، وعدم المرعى. أفاده الحميدي في تفسير غريب ما في الصحيحين ص ٣٦٢.\n(^٤) التعريس: نزول المسافر آخر الليل للنوم والاستراحة. انظر النهاية لابن الأثير: ٣/ ٢٠٦.\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب مراعاة مصلحة الدواب في السير: ٣/ ١٥٢٥ \"حديث ١٧٨\".","vol":"15","page":478},{"text":"٧٩٥٩ - حدثنا علي بن عثمان النفيلي، قال: حدثنا خالد بن مخلد القطواني، قال: حدثنا مالك بن أنس، عن سهيل بن أبي صالح (^١)، عن أبيه،\n⦗٤٧٩⦘ عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا سافرتم في الخصب فأعطوا الإبل حظها من الأرض، وإذا سافرتم في الجدب فأسرعوا عليها السير، وإذا عرستم بالليل فاجتنبوا الطريق، فإنها مأوى الهوام بالليل\" (^٢).\n_________\n(^١) سهيل بن أبي صالح؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٥٨\".","vol":"15","page":478},{"text":"٧٩٦٠ - حدثنا عباس بن محمد الدوري، قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال، / (^١) قال: حدثني سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا سافرتم في الخِصْب فأعطوا الإبل حظها من الأرض، وإذا سافرتم في السَّنة فبادروا بها نِقْيًا (^٣)، وإذا عرَّسْتم فاجتنبوا الطريق، فإنها طرق الدواب ومأوى الهوام بالليل\" (^٤).\n_________\n(^١) (هـ ٨/ ١٦ / أ).\n(^٢) سهيل بن أبي صالح؛ موضع الالتقاء مع مسلم.\n(^٣) النقي: السمن، والمراد أسرعوا بها في الخروج من تلك الشدة، ما دام بها نِقْيٌ وفيها قوة. انظر تفسير غريب ما في الصحيحين للحُميدي ص ٣٦٢.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٥٨\".","vol":"15","page":479},{"text":"٧٩٦١ - حدثنا الزعفراني (^١)، قال: حدثنا عفان، قال: حدثنا حماد (^٢)، قال: حدثنا سهيل (^٣)، بإسناده مثله (^٤).\n_________\n(^١) هو: أَبو علي الحسن بن محمد البغدادي.\n(^٢) ابن سلمة بن دينار البصري.\n(^٣) سهيل؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٥٨\".","vol":"15","page":479},{"text":"٧٩٦٢ - أخبرنا يونس بن عبد الأعلى، قال: حدثنا (^١) ابن وهب، أنّ مالكا (^٢) حدثه عن سمي، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"السفر قطعة من العذاب، يمنع أحدكم نومه وطعامه وشرابه، فإذا قضى أحدكم نهمته (^٣) من وجهه، فليعجل إلى أهله\" (^٤).\n_________\n(^١) في \" هـ\": (أخبرنا).\n(^٢) مالك هو ابن أنس الأصبحي؛ موضع الالتقاء مع مسلم.\n(^٣) النهمة: الحاجة، وقيل بلوغ الهمة والشهوة في الشيء، أفاده ابن منظور في لسان العرب: ١٢/ ٥٩٣.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب: السفر قطعة من العذاب …: ٣/ ١٥٢٦ \"حديث ١٧٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب العمرة، باب: السفر قطعة من العذاب: ١/ ٥٤٥ \"حديث ١٨٠٤\".","vol":"15","page":480},{"text":"٧٩٦٣ - حدثنا أَبو علي الزعفراني، قال: حدثنا عمرو بن محمد العنقزي (^١)، ومطرف (^٢)، عن مالك (^٣). ح\n⦗٤٨١⦘ وحدثنا محمد بن إدريس وراق الحميدي، قال: حدثنا مطرف، قال: حدثنا مالك، عن سمي، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"السفر قطعة من العذاب، يمنع / (^٤) أحدكم طعامه وشرابه، فإذا قضى أحدكم نهمته من سفره فليعجل إلى أهله\" (^٥).\n_________\n(^١) بالزاي، القرشي مولاهم أَبو سعيد الكوفي، توفي: ١٩٩ هـ، وثقه جمع من الحفاظ، منهم: أحمد بن حنبل، والنسائي، وابن حجر، وقال ابن معين: ليس به بأس، وقال أَبو حاتم: محله الصدق.\nانظر تاريخ ابن معين برواية محرز \"١ /ت: ٣١٣\"، الجرح والتعديل \"٦ /ت: ١٤٥٠\"، تهذيب الكمال: ٢٢/ ٢٢٠، التقريب \"ت: ٥١٤٣\".\n(^٢) ابن عبد الله بن مطرف اليساري المدني.\n(^٣) مالك؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ١٦/ ب).\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٢\".","vol":"15","page":480},{"text":"٧٩٦٤ - حدثني عصام بن روَّاد بن الجراح (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا مالك (^٣)، عن ربيعة، عن القاسم، عن عائشة،\n⦗٤٨٢⦘ وسمي (^٤)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ بمثله: \"ونومه، فإذا قضى أحدكم حاجته فليرجع إلى أهله\" (^٥).\n[قال أَبو عوانة: حديث مالك، عن ربيعة خطأ] (^٦) (^٧).\n_________\n(^١) العسقلاني، لينه أَبو أحمد الحاكم، وقال أَبو حاتم: صدوق، وذكره ابن حبان في الثقات.\nانظر الجرح والتعديل \"٢ /ت: ١٤٥\"، الثقات لابن حبان: ٨/ ٥٢١، لسان الميزان \"٤ /ت: ٥٦٥٧\".\n(^٢) هو رواد بن الجراح، أَبو عصام العسقلاني، أصله من خراسان، وثقه ابن معين، وضعفه بعض الحفاظ، فقال النسائي: ليس بالقوي … وكان قد اختلط، وقال الدارقطني: متروك، وقال أَبو حاتم: مضطرب الحديث، تغير حفظه في آخر عمره، وكان محله الصدق.\nوخلص ابن حجر إلى: أنه صدوق، اختلط بآخره فترك، وفي حديثه عن الثوري ضعف شديد.\nانظر تاريخ ابن معين برواية الدارمي \"ت /ت: ٢٣٦٨\"، الضعفاء والمتروكين للنسائي \"ت: ١٩٤\"، الجرح والتعديل \"٣ /ت: ٢٣٦٨\"، سؤالات البرقاني للدارقطني \"ت: ١٤٩\"، التقريب \"ت: ١٩٦٩\".\n(^٣) مالك؛ موضع الالتقاء مع مسلم.\n(^٤) أي: ومالك، عن سمي، عن أبي صالح به.\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٢\" إلا أن مسلما لم يسقه من طريق مالك، عن ربيعة، وإنما ساقه من طريق مالك، عن سمي، وأما رواية مالك، عن ربيعة، فأخرجها ابن عبد البر في التمهيد: ٢٢/ ٣٤ بإسناده، عن مالك عن ربيعة به.\n(^٦) ما بين المعقوفتين زيادة من \" هـ\".\n(^٧) وكذلك خطأ هذه الرواية الدارقطني، وابن عبد البر، وحملا على رواد بن الجراح، وأنه هو الذي أخطأ فيها، قال ابن عبد البر: \"وإنها رواية غير محفوظة، لا أعلم رواها عن مالك غير رواد هذا -والله أعلم- وهو خطأ، ليس رواد بن الجراح ممن يحتج به، ولا يعول عليه\" انتهى بتصرف.\nانظر: العلل للدارقطني: ١٠/ ١١٩، التمهيد لابن عبد البر: ٢٢/ ٣٤، فتح الباري: ٤/ ٤٦٤.","vol":"15","page":481},{"text":"<span data-type='title' id=toc-1114>باب بيان السنة في دخول الرجل على أهله إذا قدم من غزوة، والعلة التي لها نُهي الرجل أن يطرق أهله ليلا، وإباحة الرجوع إلى منزله من سفره بكرة أو عشيا، والدليل على أنه لا يفاجئ الأهل حتى يعلموا.</span>","vol":"15","page":483},{"text":"٧٩٦٥ - حدثنا أَبو عبد الله محمد بن الجنيد صاحبنا (^١)، وهلال بن العلاء، وأبو داود الحراني، قالوا: حدثنا أَبو الوليد، قال: حدثنا همام (^٢)، قال: حدثنا إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، \"أن رسول الله ﷺ كان لا يطرق (^٣) أهله ليلا / (^٤)، وكان يقدم غدوةً أو عشيةً\" (^٥).\n_________\n(^١) لم أهتد إليه، ويحتمل أنه محمد بن أحمد بن الجنيد الدقاق، أحد شيوخ أبي عوانة الذين أكثر عنهم، لكن هذا كنيته: أَبو جعفر، والذي في الإسناد: أَبو عبد الله، فالله أعلم.\n(^٢) همام، وهو بن يحيى الأزدي، موضع الالتقاء مع مسلم.\n(^٣) الطروق: إتيان المنازل ليلا فجأة، أفاده الحميدى في تفسير غريب ما في الصحيحين ص ٢٤٢.\n(^٤) (هـ ٨/ ١٧ / أ).\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب الإمارة، باب كراهة الطروق ..: ٣/ ١٥٢٧ \"حديث ١٨٠\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب العمرة، باب الدخول بالعشي: ١/ ٥٤٤ \"حديث ١٨٠٠\".","vol":"15","page":483},{"text":"٧٩٦٦ - حدثنا الصَّغاني، ومحمد بن حيّويه (^١)، ومحمد بن أحمد بن الجنيد، قالوا: حدثنا مسلم بن إبراهيم، قال:\n⦗٤٨٤⦘ حدثنا همام (^٢)، بإسناده: \"أنّ النبي ﷺ كان لا يطرق أهله ليلا، وكان يقدم غُدوة أو عشية\" (^٣).\n_________\n(^١) هو: محمد بن يحيى بن موسى، أَبو عبد الله الإسفراييني.\n(^٢) همام، وهو ابن يحيى الأزدي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٥\".","vol":"15","page":483},{"text":"٧٩٦٧ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داود. ح\nوحدثنا أَبو قلابة، قال: حدثنا عبد الصمد بن عبد الوارث (^١)، قال: أخبرنا شعبة، عن سيّار، سمع الشعبي، عن جابر: \"أنَّ النبي ﷺ نهى أن يطرق الرجل أهله ليلا، حتى تمتشط الشَّعِثَة، وتَسْتَحِدّ (^٢) المُغِيبَة\" (^٣) (^٤).\n_________\n(^١) عبد الصمد بن عبد الوارث؛ موضع الالتقاء مع مسلم.\n(^٢) أي تزيل شعر عانتها باستعمال الحديد وهو الموس، والاستحداد: حلق العانة بالحديد.\nانظر شرح النووي على مسلم: ٣/ ٧٣، مجمع بحار الأنوار: ١/ ٤٥٩.\n(^٣) التي غاب عنها زوجها، كما في النهاية لابن الأثير: ٣/ ٣٩٩.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الإمارة، باب كراهة الطروق …: ٣/ ١٥٢٧ \"حديث ١٨٢\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب النكاح، باب طلب الولد: ٣/ ٣٩٨ \"حديث ٥٢٤٦\".\nفوائد الاستخراج:\n١) ذكر اسم والد عبد الصمد، وهو عبد الوارث، وهو عند مسلم باسمه فقط.\n٢) تصريح سيار بالسماع من الشعبي، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":484},{"text":"٧٩٦٨ - حدثنا عمار بن رجاء، قال: حدثنا زيد بن الحُباب، قال: حدثنا شعبة بن الحجاج أَبو بسطام (^١)، قال: حدثنا سيار أَبو الحكم بمثله (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\".\nفوائد الاستخراج:\n١) ذكر كنية شعبة، واسم والده، وهو عند مسلم باسمه فقط.","vol":"15","page":485},{"text":"٧٩٦٩ - حدثنا أَبو أمية، قال: حدثنا الأسود بن عامر، قال: حدثنا شعبة (^١) بإسناده: \"إذا قدم أحدكم فلا يطرقن النساء ليلا، حتى تستحد المغيبة وتمتشط الشعثة\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\".","vol":"15","page":485},{"text":"٧٩٧٠ - حدثنا محمد بن إبراهيم الطرسوسي، قال: حدثنا سَريج بن النعمان، والقواريري (^١)، قالا: حدثنا هشيم (^٢)، قال: حدثنا سيار، قال: حدثنا الشعبي، عن جابر بن عبد الله، قال: \"كنا مع رسول الله ﷺ في سفر، فلما قدمنا المدينة ذهبنا لندخل، فقال: أمهلوا حتى ندخل ليلا أي عشاء، لكي تمتشط / (^٣) الشعثة، وتستحد المغيبة\" (^٤).\n_________\n(^١) هو: عبيد الله بن عمر بن ميسرة البصري.\n(^٢) هشيم وهو ابن بشير السلمي؛ موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ١٧/ ب).\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، وهو من طريق هشيم عند مسلم برقم ١٨١.","vol":"15","page":485},{"text":"٧٩٧١ - حدثنا الصَّغاني، قال: حدثنا روح بن عبادة (^١)، عن شعبة، عن عاصم الأحول، قال: سمعت الشعبي، عن جابر بن عبد الله: \"أنّ رسول الله ﷺ نهى إذا أطال الرجل الغيبة أن يطرق أهله ليلا\" (^٢).\nعند روح، عن شعبة الحديثين جميعا عن سيار، وعاصم (^٣).\n_________\n(^١) روح بن عبادة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، إلا أن مسلم لم يذكر لفظ الحديث من طريق روح بن عبادة، عن شعبة، عن عاصم، وإنما أورد طرفا من الإسناد فقط.\nفوائد الاستخراج:\n١) التعريف بعاصم، وأنه الأحول، وهو عند مسلم باسمه فقط.\n٢) تصريح عاصم الأحول بالسماع من الشعبي، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n(^٣) وكلا هاتين الروايتين أخرجهما مسلم في صحيحه بإسناده، في الكتاب والباب السابقين. انظر \"حديث ٧٩٦٧\".","vol":"15","page":486},{"text":"٧٩٧٢ - حدثنا علي بن حرب الطائي، قال: حدثنا أَبو معاوية (^١)، عن عاصم الأحول (^٢)، عن عامر، عن جابر بن عبد الله، أنّ النبي ﷺ قال: \"إذا أطال أحدكم الغيبة فلا يأتي أهله طُروقا\" (^٣).\n_________\n(^١) هو: محمد بن خازم الضرير الكوفي.\n(^٢) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، وهو عند مسلم من هذا الطريق برقم ١٨١.","vol":"15","page":486},{"text":"٧٩٧٣ - حدثنا علي بن حرب، قال: حدثنا الحسن بن موسى (^١). ح\nوحدثنا يونس بن حبيب، قال: حدثنا أَبو داود، قالا: حدثنا شعبة (^٢)، عن محارب بن دِثار، قال: سمعت جابر بن عبد الله يقول: \"كان رسول الله ﷺ يكره أن يأتي الرجل أهله طروقا\" (^٣).\n_________\n(^١) الأشيب، أَبو علي البغدادي، وقد تحرف في المطبوع: ٥/ ١١٥ إلى \"الحسين\"!!.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، إلا أن مسلم لم يذكر لفظ الحديث من طريق شعبة، عن محارب به.\nفوائد الاستخراج:\n١) ذكر اسم والد محارب، وهو دثار، وليس في رواية مسلم إلا اسمه فقط.\n٢) تصريح محارب بن دثار بالسماع، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":487},{"text":"٧٩٧٤ - حدثنا أَبو قلابة، قال: حدثنا عبد الصمد (^١)، قال: حدثنا شعبة (^٢) بإسناده: \"أنَّ النبي ﷺ-كان يكره أن يأتي الرجل (^٣) أهله ليلا\" (^٤).\n_________\n(^١) ابن عبد الوارث العنبري مولاهم، التنوري.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) (الرجل): ساقط من \" هـ\".\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\".","vol":"15","page":487},{"text":"٧٩٧٥ - حدثنا محمد بن الجنيد صاحبنا، قال: حدثنا أَبو نعيم، قال: حدثنا سفيان (^١)، عن محارب بن دثار، / (^٢) عن جابر بن عبد الله\n⦗٤٨٨⦘ قال: \"نهى رسول الله ﷺ أن يطرق الرجل أهله ليلا، وأن يتخوَّنَهم (^٣) أو يلتمس عثراتهم\" (^٤).\n_________\n(^١) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ١٨ / أ).\n(^٣) أي يظن خيانتهم، ويكشف أستارهم، وهل خانوا أم لا.\nانظر شرح مسلم للنووي: ١٣/ ٧٤، مجمع بحار الأنوار: ٢/ ١٢٨.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، وهو عند مسلم من طريق الثوري برقم ١٨٤.","vol":"15","page":487},{"text":"٧٩٧٦ - حدثنا محمد بن إسماعيل الصائغ بمكة، قال: حدثنا أَبو داود الحَفَري، قال: حدثنا سفيان الثوري (^١)، عن محارب بن دثار، عن جابر: \"أنّ النبي ﷺ نهى أن يطرق الرجل أهله ليلا، أو يطلب عثراتهم\" (^٢).\n_________\n(^١) سفيان الثوري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\".\nفوائد الاستخراج:\n١) التعريف بسفيان، وأنه الثوري، ووقع في رواية مسلم باسمه المجرد.","vol":"15","page":488},{"text":"٧٩٧٧ - حدثنا الغزي (^١)، قال: حدثنا الفريابي، قال: حدثنا سفيان (^٢)، قال: سمعت محارب بن دثار، عن جابر بن عبد الله، قال: \"نهى رسول الله ﷺ أن يطرق أهله ليلا، أو يخونهم، أو يلتمس عثراتهم\" (^٣).\nكذا رواه وكيع وعبد الرحمن: \"أو يخونهم\" (^٤).\n_________\n(^١) هو عبد الله بن محمد بن عمرو الأزدي.\n(^٢) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، وهو عند مسلم من طريق الثوري برقم ١٨٤.\n(^٤) أي عن سفيان به، وقد أخرج روايتهما مسلم في صحيحه، الكتاب والباب =\n⦗٤٨٩⦘ = السابقين. انظر \"حديث ٧٩٦٧\"، لكن رواية وكيع عند مسلم: يتخَوَّنهُم.\nورواية عبد الرحمن، وهو ابن مهدي عن سفيان، لفظها عند مسلم: قال عبد الرحمن، قال: سفيان: لا أدري هذا في الحديث أم لا. يعني: \"أن يتخونهم أو يلتمس عثراتهم\".","vol":"15","page":488},{"text":"٧٩٧٨ - حدثنا علي بن حرب، قال: حدثنا القاسم بن يزيد الجرمي، عن سفيان (^١)، عن محارب بن دثار، عن جابر، قال: \"أتى ابن رواحة امرأته وامرأة تمشطها، فأشار بالسيف، فذكر ذلك لرسول الله ﷺ، فنهى أن يطرق الرجل أهله ليلا\" (^٢).\nمن هنا لم يخرجاه.\n_________\n(^١) سفيان وهو الثوري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، لكن لم يذكر مسلم قصة ابن رواحة في سبب ورود الحديث، وقد أخرجها أحمد في المسند: ٣/ ٤٥١، والحاكم في المستدرك: ٤/ ٢٩٣، كلاهما عن عبد الرحمن بن مهدي، عن سفيان، عن حميد الأعرج، عن محمد بن إبراهيم، عن أبي سلمة، عن عبد الله بن رواحة، فجعلا الحديث من مسند ابن رواحة، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، لكن تعقبه الذهبي في التلخيص للمستدرك، بأنه مرسل.\nوأوضح هذا الهيثمي في مجمع الزوائد، فقال: رجاله رجال الصحيح، إلا أن أبا سلمة لم يلق ابن رواحة.","vol":"15","page":489},{"text":"٧٩٧٩ - حدثنا أَبو علي الزعفراني، قال: حدثنا عَبيدة بن حميد (^١)، قال: حدثني الأسود بن قيس (^٢)، عن نُبيح\n⦗٤٩٠⦘ العنزي (^٣)، عن جابر بن عبد الله (^٤)، قال: \"كان النبي (^٥) ﷺ/ (^٦) ينهى أحدنا إذا جاء من سفره أن يطرق أهله، قال: فطرقناهم بعد\" (^٧).\n_________\n(^١) ابن صهيب الكوفي، أَبو عبد الرحمن المعروف بالحذاء.\n(^٢) أَبو قيس العبدي الكوفي.\n(^٣) هو: نبيح بن عبد الله العنزي، أَبو عمرو الكوفي، وثقه أَبو زرعة، وابن حبان والذهبي في الكاشف، وقال في موطن آخر: فيه لين، وقد وثق، وقال ابن حجر: مقبول!.\nانظر الجرح والتعديل \"٨ /ت: ٢٣٢٥\"، الثقات لابن حبان: ٥/ ٤٨٤، الكاشف \"٢ /ت: ٥٧٩٦\"، المغني في الضعفاء \"٢ /ت: ٦٥٩٩\"، التقريب \"ت: ٧١٤٣\".\n(^٤) جابر بن عبد الله؛ موضع الالتقاء مع مسلم.\n(^٥) في \" هـ\" رسول الله، وكتب فوقها: \"النبي\".\n(^٦) (هـ ٨/ ١٨/ب).\n(^٧) الحديث تقدم تخريجه. انظر \"حديث ٧٩٦٧\"، لكن ليس في رواية مسلم قول جابر في آخر الحديث: \"فطرقناهم بعد\"، وهي عند أحمد في المسند: ٣/ ٢٩٩، من طريق شعبة، عن الأسود بن قيس به.","vol":"15","page":489},{"text":"٧٩٨٠ - ز حدثنا يونس (^١)، قال: أخبرنا ابن وهب، قال: أخبرني عمر بن محمد (^٢)، عن نافع، عن ابن عمر، أن رسول الله ﷺ لما قدم من غزوة، قال: \"لا تطرقوا النساء، وأرسل من يؤذن في الناس أنه قادم بالغداة\" (^٣).\n⦗٤٩١⦘ وأخرجه البيهقي في السنن الكبير: ٩/ ١٧٤، من طريق ابن وهب به، وكذا ابن خزيمة في صحيحه، كما في فتح الباري: ١٠/ ٤٢٦ بنحو رواية المصنف.\nوأخرجه أحمد في المسند: ٤/ ١١٧، \"حديث ٥٨١٤\" بتحقيق أحمد شاكر، والبزار في مسنده (كشف الأستار: ٢/ ١٨٦، \"حديث ١٤٨٥\")، كلاهما، من طريق خالد بن الحارث، عن محمد بن عجلان، عن نافع، عن ابن عمر، ولفظه عند أحمد: \"أن رسول الله ﷺ نزل العقيق، فنهى عن طروق النساء الليلة التي يأتي فيها، فعصاه فَتَيان، فكلاهما رأى ما يكره\".\nوجود إسناده الحافظ العراقي بعد أن عزاه لأحمد، انظر المغني عن حمل الأسفار في الأسفار: ١/ ٣٩٦ \"حديث ١٤٩٤\".\nوقال الحافظ الهيثمي في مجمع الزوائد: ٤/ ٣٣٠: رواه أحمد والبزار والطبراني ورجالهم ثقات، وكذا صحيح إسناد أحمد، العلامة أحمد شاكر في تعليقه على المسند: ٤/ ١١٧.\nوضعف إسناد أحمد المعلقين على طبعة المسند الجديدة: ١٠/ ٧٧، بحجة أن ابن عجلان، مضطرب الحديث في حديث نافع! وفيه نظر، وكأن مستندهم في هذا ما أخرجه العقيلي في الضعفاء: ٤/ ١١٨ بإسناده عن يحيى القطان أنه قال: \"كان ابن عجلان مضطرب الحديث في حديث نافع، ولم تكن له تلك القيمة عنده\".\nلكن من المعلوم أن الحكم على الراوي أو حديثه، لا ينبغي أن يؤخذ من قول إمام واحد، دون بقية الأئمة، فهذا علي بن المديني، والنسائي، قد ذكرا محمد بن عجلان، في الطقبة الخامسة، من طبقات أصحاب نافع.\nوقد قسم كل منهما أصحاب نافع إلى تسع طبقات، وزاد النسائي طبقة عاشرة، هي طبقة المتروك حديثهم.\nكما أن مسلما، أخرج في صحيحه عن محمد بن عجلان عن نافع متابعة. =\n⦗٤٩٢⦘ = ولعله لأجل هذا، لم يعول الحافظ ابن حجر على ما ذكره يحيى القطان، فقال في التقريب في ترجمة ابن عجلان رقم ٦١٧٦: صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة. والله أعلم.\nانظر صحيح مسلم حديث رقم ١٣٩٩، شرح العلل لابن رجب: ١/ ٤٠١، الثقات الذين ضعفوا في بعض شيوخهم ص ٢٢٦.\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) ابن زيد بن عبد الله بن عمر بن الخطاب المدني، نزيل عسقلان.\nوقد وقع في الأصل: \"عمرو\" وكذا في المطبوع: ٥/ ١١٧، وهو خطأ، والتصويب من (هـ) ومصادر الترجمة، وقد تقدم.\n(^٣) الحديث من زوائد المصنف على مسلم، وإسناده صحيح. =","vol":"15","page":490},{"text":"٧٩٨١ - ز حدثنا أَبو الأزهر (^١)، قال: حدثنا أَبو قتيبة، قال: حدثنا المثنى القصير، قال: حدثنا قتادة، عن أنس بن مالك، قال: \"كان النبي ﷺ إذا غزا قال: اللهم أنت عَضُدي وأنت ناصري، فبك أقاتل\" (^٢).\n_________\n(^١) هو أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) الحديث من زوائد المصنف على مسلم، وإسناده حسن. وقد أخرجه أحمد في المسند: ٤/ ١١٨، قال: حدثنا عبد الرحمن بن مهدي، وأخرجه أَبو داود في سننه، كتاب الجهاد، باب ما يدعى عند اللقاء: ٣/ ٩٦ \"حديث ٢٦٢٣\"، والترمذي في سننه، كتاب الدعوات، باب في الدعاء إذا غزا: ٥/ ٥٧٢ \"حديث ٣٥٨٤\"، كلاهما من طريق نصر بن علي الجهضمي، أخبرني أبي.\nوأخرجه النسائي في عمل اليوم والليلة ص ١٨٨ \"حديث ٦٠٩\" قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا أزهر بن القاسم.\nكلهم: \"عبد الرحمن بن مهدي، وعلي بن نصر الجهضمي، وأزهر بن القاسم\"، عن المثنى بن سعيد، عن قتادة، عن أنس بنحو رواية المصنف، وعند أحمد زيادة لا علاقة لها بموضوع الحديث.\nوالحديث قال عنه الترمذي: حسن غريب.\nوصححه ابن حبان \"الإحسان: ١١/ ٧٦ \"حديث ٤٧٦١\"، والحافظ ضياء الدين المقدسي حيث أخرجه في كتابه الأحاديث المختارة: ٦/ ٣٣٨، =\n⦗٤٩٣⦘ = \"حديث ٢٣٦٠، ٢٣٦١، ٢٣٦٢\".","vol":"15","page":492},{"text":"٧٩٨٢ - ز حدثنا هلال بن العلاء، قال: حدثنا علي بن بحر، قال: حدثنا حاتم بن إسماعيل، قال: حدثنا ابن عجلان (^١)، عن نافع، عن أبي سلمة (^٢)، عن أبي سعيد، قال: قال النبي ﷺ: \"إذا خرج ثلاثة فليؤمروا أحدهم\" (^٣).\n_________\n(^١) هو محمد بن عجلان المدني.\n(^٢) ابن عبد الرحمن بن عوف الزهري المدني.\n(^٣) الحديث من زوائد المصنف على مسلم، وإسناده حسن. وقد أخرجه أَبو داود في سننه، كتاب الجهاد، باب: القوم يسافرون يُؤمرون أحدهم: ٣/ ٨١ \"حديث ٢٦٠٨\" بإسناد المصنف ولفظه. ثم أعاده بنفس الإسناد، لكن جعله من مسند أبي هريرة، وزاد في آخره: \"قال نافع: فقلنا لأبي سلمة: فأنت أميرنا\".\nوسيذكر المصنف رواية أبي هريرة في الحديث التالي رقم ٧٩٨٣.\nوالحديث حسنه النووي في رياض الصالحين، من حديث أبي سعيد، وكذا من حديث أبي هريرة، ص ٣٧٥ \"حديث ٩٦٧\".\nوأما ما ذكره الحافظ ابن حجر في ترجمة ابن عجلان، من أنه اختلطت عليه أحاديث أبي هريرة، فقد تقدم الجواب عن ذلك وإيضاحه، من كلام الحافظ ابن حبان عند الحديث رقم ٧٨٣٩.","vol":"15","page":493},{"text":"٧٩٨٣ - ز حدثنا هلال بن العلاء، قال: حدثنا علي بن بحر، قال: حدثنا حاتم (^١)، عن ابن عجلان، عن نافع / (^٢) عن أبي سلمة، عن\n⦗٤٩٤⦘ أبي هريرة، قال: قال النبي (^٣) ﷺ: \"إذا كانوا ثلاثة فليؤمروا أحدهم\".\nقال نافع: فقلت لأبي سلمة: فأنت أميرنا (^٤).\n_________\n(^١) ابن إسماعيل المدني.\n(^٢) (هـ ٨/ ٢٠/أ).\n(^٣) في \" هـ\": \"رسول الله\"، كتب فوقها: \"النبي\".\n(^٤) الحديث تقدم تخريجه، والكلام عليه. انظر تخريج الحديث السابق برقم ٧٩٨٢.","vol":"15","page":493},{"text":"٧٩٨٤ - ز حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) أنس بن عياض، عن سهيل بن أَبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من صام يوما في سبيل الله زحزح الله وجهه عن النار بذلك اليوم سبعين خريفا\" (^٢).\n_________\n(^١) في \" هـ\": \"حدثنا\".\n(^٢) الحديث من زوائد المصنف على مسلم، وإسناده حسن. وقد أخرجه أحمد في المسند: ٢/ ٣٠٠، قال: حدثنا أنس بن عياض، عن سهيل بن أبي صالح.\nوأخرجه كذلك في ٢/ ٣٥٧، قال: حدثنا إسحاق -يعني: ابن عيسى بن نجيح- قال: حدثنا عبد الرحمن بن زيد، عن أبيه.\nوأخرجه النسائي في سننه، كتاب الصيام، باب ثواب من صام يوما في سبيل الله ﷿ …: ٤/ ٤٨٢ \"حديث ٢٢٤٣\" قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرني أنس، عن سهيل بن أَبي صالح.\nوأخرجه كذلك في الكتاب والباب السابقين، قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا ابن أَبي مريم، قال: حدثنا سعيد بن عبد الرحمن، قال: أخبرنا سهيل، كلاهما \"سهيل بن أبي صالح، وزيد بن أسلم\" عن أَبي صالح السمان، عن أبي هريرة، بنحو رواية المصنف.\nوالحديث حسن إسناده الحافظ المنذري في الترغيب والترهيب بعد أن عزاه للنسائي =\n⦗٤٩٥⦘ = ٢/ ١٥ \"حديث ١٤٤٧\".","vol":"15","page":494},{"text":"٧٩٨٥ - ز حدثنا ابن الجنيد الدقاق، قال: حدثنا أَبو أحمد الزبيري، قال: حدثنا سفيان (^١)، عن منصور (^٢)، عن أبي وائل (^٣)، عن أبي موسى، قال: قال النبي ﷺ: \"عودوا المريض، وأطعموا الجائع، وفكّوا العاني\" (^٤) (^٥).\n_________\n(^١) الثوري.\n(^٢) ابن المعتمر بن عبد الله السلمي.\n(^٣) شقيق بن سلمة الأسدي، أَبو وائل الكوفي.\n(^٤) العاني: الأسير، كما فسره راوي الحديث سفيان الثوري، في رواية البخاري.\n(^٥) الحديث من زوائد المصنف على مسلم، وإسناده صحيح.\nوقد أخرجه البخاري في صحيحه، كتاب الأطعمة، باب قول الله تعالى ﴿كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ ٣/ ٤٣٠ \"حديث ٥٣٧٣\"، من طريق سفيان وهو الثوري، بنحو رواية المصنف، وزاد في آخر الحديث قول سفيان: والعاني: الأسير.","vol":"15","page":495},{"text":"٧٩٨٦ - ز حدثنا الصَّغاني، / (^١) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة (^٢)، عن منصور، بإسناده مثله (^٣).\n_________\n(^١) (هـ ٨/ ٢٠ / ب).\n(^٢) ابن قدامة، أَبو الصلت الثقفي.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٨٥.","vol":"15","page":495},{"text":"٧٩٨٧ - حدثنا موسى بن سفيان (^١)، قال: حدثنا عبد الله بن الجهم، قال: حدثنا عمرو بن أبي قيس، عن منصور، بإسناده مثله (^٢).\n_________\n(^١) الجنديسابورى.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٨٥\".","vol":"15","page":495},{"text":"٧٩٨٨ - ز حدثنا أيوب بن سافري، قال: حدثنا إسماعيل بن أبان الوراق، قال: حدثنا أَبو أويس (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: \"فقدنا جعفر يوم مؤتة، فوجدناه بين طعنة ورمية، بضع وسبعين، وجدنا ذلك فيما أقبل من جسده\" (^٢).\n_________\n(^١) هو: عبد الله بن عبد الله بن أويس الأصبحي المدني.\n(^٢) الحديث من زوائد المصنف على مسلم، وإسناده حسن.\nوقد أخرجه البخاري في صحيحه، من طريق سعيد بن أبي هلال، عن نافع، عن ابن عمر مختصرا، وفيه: فعددت به خمسين بين طعنة وضربة، ليس منها شيء من دبره.\nثم أخرجه من طريق عبد الله بن سعيد بن أبي هند، عن نافع، عن ابن عمر بلفظ أطول، وفيه: ووجدنا ما في جسده بضعا وتسعين من طعنة ورمية.\nانظر صحيح البخاري، كتاب المغازي، باب غزو مؤتة من أرض الشام: ٣/ ١٤٥ \"حديث ٤٢٦٠، ٤٢٦١\".","vol":"15","page":496},{"text":"٧٩٨٩ - ز حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا أسامة بن زيد (^١)، عن نافع، بنحوه (^٢).\n_________\n(^١) ابن أسلم الليثي مولاهم، أَبو زيد المدني.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٧٩٨٨\".","vol":"15","page":496},{"text":"٧٩٩٠ - حدثنا أَبو حاتم الرازي، قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي (^١)، عن أبي عميس (^٢)، قال: حدثني إياس بن\n⦗٤٩٧⦘ سلمة (^٣)، عن أبيه، قال: \"كان شعارنا (^٤) مع المسلمين مع خالد بن الوليد -حين ارتدت العرب- مبعثه إلى بُزَاخة (^٥): أَمِتْ أَمِتْ\" (^٦).\n_________\n(^١) حفص بن غياث بن طلق النخعي.\n(^٢) هو: عتبة بن عبد الله بن عتبة المسعودي الكوفي.\n(^٣) ابن الأكوع الأسلمي، أَبو سلمة، ويقال: أَبو بكر المدني، توفي: ١١٩ هـ، وثقه الحفاظ، منهم: ابن سعد، وابن معين، والنسائي، وابن حجر.\nانظر طبقات ابن سعد \"٥ /ت: ٧٨٨\"، تاريخ ابن معين برواية الدارمي \"ت: ١٣٤\"، تهذيب الكمال: ٣/ ٤٠٣\"، التقريب \"ت: ٥٩٣\".\n(^٤) أي علامتهم التي كانوا يتعارفون بها في الحرب، انظر النهاية في غريب الحديث: ٢/ ٤٧٩.\n(^٥) بالضم، والخاء المعجمة، ماء لطئ بأرض نجد. انظر معجم البلدان: ١/ ٤٨٤.\n(^٦) الأثر من زوائد المصنف على مسلم، وإسناده حسن، وقد أخرجه كذلك ابن أبي شيبة في المصنف في كتاب السير، باب الشعار: ٦/ ٥٣٣، حديث ٣٣٥٥٩.\nوأخرجه الدارمي في سننه، في كتاب السير، باب الشعار: ٢/ ٦٦٧، حديث \"٢٣٦\" كلاهما من طريق وكيع، عن أبي العميس به، وهذا إسناد صحيح.\nولفظه عند الدارمي أطول، بينما هو عند ابن أبي شيبة أخصر.","vol":"15","page":496},{"text":"٧٩٩١ - ز حدثنا الزعفراني (^١)، قال: حدثنا عَبيدة بن حميد (^٢)، قال: حدثنا عبد الملك بن عمير (^٣)، عن عثمان بن أبي حثمة (^٤)، عن جدته\n⦗٤٩٨⦘ الشفاء، قالت: \" (^٥) سمعت رسول الله ﷺ وسأله رجل: أي العمل أفضل؟ قال: إيمان بالله، وجهاد في سبيل الله، وحج مبرور\" (^٦).\n_________\n(^١) هو الحسن بن محمد بن الصباح البغدادي.\n(^٢) الكوفي المعروف بالحذاء.\n(^٣) ابن سويد الخمي الكوفي.\n(^٤) هو: عثمان بن سليمان بن أَبي حَثْمة العدوي المدني. ذكره ابن حبان في الثقات، وقال ابن حجر: مقبول. =\n⦗٤٩٨⦘ = انظر الثقات لابن حبان: ٥/ ١٥٦، التقريب \"ت: ٤٥٠٧\".\n(^٥) (هـ ٨/ ٢١/ أ).\n(^٦) الحديث من زوائد المصنف على مسلم، وإسناده ضعيف، فيه علتان:\n١) عثمان بن سليمان بن أبي حثمة لم يوثقه غير ابن حبان.\n٢) وعبد الملك بن عمير لم يصرح بالسماع، وهو مدلس، وصفه بهذا غير واحد كابن حبان، والدارقطني، وقال أَبو زرعة العراقي: مشهور بالتدليس.\nانظر الثقات لابن حبان: ٥/ ١١٦، المدلسين لأبي زرعة العراقي ص ٧٠، مراتب المدلسين لابن حجر ص ١٤٢.\nوالحديث أخرجه أحمد في المسند: ٦/ ٣٧٢، والبخاري في خلق أفعال العباد ص ٥٢، والطبراني في المعجم الكبير: ٢٤/ ٣١٤ - ٣١٥ \"حديث ٧٩١، ٧٩٢، ٧٩٣، ٧٩٤\" كلهم من طرق، عن عبد الملك بن عمير به.\nوقد وقع في رواية أحمد في المسند، وبعض طرق الطبراني: رجل من آل أبي حثمة وعند الطبراني في بعض الطرق: فلان القرشي، عن جدته الشفاء … لكن تبين من بقية الطرق أنه \"عثمان بن سليمان بن أبي حثمة\".\nويشهد لهذا الحديث ما ثبت في الصحيحين من حديث أبي هريرة ﵁: \"أن رسول الله ﷺ سئل: أي العمل أفضل؟ فقال: إيمان بالله ورسوله، قيل: ثم ماذا؟ قال: الجهاد في سبيل الله، قيل: ثم ماذا؟ قال: حج مبرور\" وهذا لفظ البخاري.\nانظر صحيح البخاري، كتاب الإيمان، باب من قال: إن الإيمان هو العمل: ١/ ٢٥، =\n⦗٤٩٩⦘ = \"حديث ٢٦\"، وصحيح مسلم، كتاب الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال: ١/ ٨٨ \"حديث ١٣٥\".","vol":"15","page":497},{"text":"٧٩٩٢ - ز حدثنا إبراهيم بن مُنقذ، قال: حدثنا ابن وهب. ح\nوحدثنا الصَّوْمَعي، قال: حدثنا أصبغ، قال: حدثني ابن وهب، قال: حدثني مخرمة بن بكير، عن أبيه (^١)، عن سهيل (^٢)، عن أبيه (^٣)، عن أبي هريرة، قال: قال النبي ﷺ: \"وفد الله ثلاث: الغازي والحاج والمعتمر\" (^٤).\n_________\n(^١) هو: ابن بكير بن عبد الله بن الأشج، مولى بنى مخزوم، أبو عبد الله، أو أبو يوسف المدني، نزيل مصر.\n(^٢) ابن أبي صالح -واسمه ذكوان- السمان، أبو يزيد المدني.\n(^٣) هو: أبو صالح ذكوان السمان الزيات، المدني.\n(^٤) الحديث من زوائد المصنف على مسلم، وإسناده حسن، إلا أن رواية مخرمة، عن أبيه، وجادة، وليست سماعا، وقد احتج بها مسلم في صحيحه في مواطن كثيرة، أعني رواية مخرمة بن بكير عن أبيه، من طريق ابن وهب، عن مخرمة به.\nانظر على سبيل المثال: كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد: ١/ ٢٤٣، \"حديث ٤\"، كتاب الصلاة، باب خروج النساء إلى المساجد إذا لم يترتب عليه فتنة. . .: ١/ ٣٢٨ \"حديث ١٤١\".\nوالحديث أخرجه النسائي في سننه، كتاب المناسك، فضل الحج: ٥/ ١١٩ حديث \"٢٦٢٤\"، وابن خزيمة في صحيحه: ٤/ ١٣٠ \"حديث ٢٥١١\"، وابن حبان في صحيحه \"الإحسان: ٩/ ٥، حديث \"٣٦٩٢\"، والحاكم في المستدرك: ١/ ٤٤١ كلهم من طرق، عن ابن وهب به.\nوقال الحاكم: صحيح على شرط مسلم، وأقره الذهبي.","vol":"15","page":499},{"text":"٧٩٩٣ - حدثنا أبو الطيب طاهر بن خالد بن نزار، قال: حدثنا أبي (^١)، قال: حدثنا إبراهيم بن طهمان الخراساني -من ساكني مكة، وبها مات- قال: أخبرني موسى بن عقبة، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، أنه قال: قال رسول الله ﷺ: \"لولا أن أشق على الناس ما تخلفت خلاف سرية. . .\"، وذكر الحديث (^٣) (^٤).\n_________\n(^١) هو: خالد بن نزار بن المغيرة الغساني.\n(^٢) أبو الزناد، وهو عبد الله بن ذكوان، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٦٨٩\".\n(^٤) (هـ ٨/ ٢١/ ب).","vol":"15","page":500},{"text":"٧٩٩٤ - ز حدثنا يوسف بن مُسلّم، قال: حدثنا موسى بن داود (^١)، قال: حدثنا الليث بن سعد، عن حيوة، عن ابن شُفَي (^٢)، عن شفي، عن عبد الله بن عمرو، قال: قال النبي ﷺ: \"للغازي أجره، وللجاعل (^٣) أجره وأجر الغازي\" (^٤).\n_________\n(^١) الضّبي، أبو عبد الله الطرسوسي.\n(^٢) هو الحسين بن شُفيّ -بضم المعجمة وفتح الفاء- ابن ماتع الأصبحي المصري، توفي: ١٢٩ هـ، وثقه جمع من الأئمة، منهم: العجلي، وابن حبان، وابن حجر.\nانظر ثقات العجلي \"ت: ٢٨٩\"، الثقات لابن حبان: ٤/ ١٥٥، التقريب: \"ت: ١٣٣٣\".\n(^٣) أي المجهز للغازي تطوعا لا استئجارا لعدم جوازه، أفاده المناوي في فيض القدير: ٥/ ٢٩١.\nوقد اختلف العلماء في حل أخذ الجُعل على الجهاد، فرخص فيه بعضهم، ومنعه آخرون.\nانظر أقوال العلماء في المسألة، في معالم السنن للخطابي: ٣/ ٣٧.\n(^٤) الحديث من زوائد المصنف على مسلم، وإسناده حسن. =\n⦗٥٠١⦘ = موسى بن داود تقدمت ترجمته والخلاف حوله، وسبق أن نقلت قول ابن حجر فيه: \"صدوق فقيه زاهد له أوهام\".\nوقد تابعه في رواية هذا الحديث عن الليث بن سعد جمع من الثقات، فقد أخرج هذا الحديث أحمد في المسند: ٢/ ١٧٤، قال: حدثنا إسحاق بن عيسى، وأبو داود في سننه، كتاب الجهاد، باب الرخصة في أخذ الجعائل: ٣/ ٣٦، \"حديث ٢٥٢٦\"، قال: حدثنا إبراهيم بن الحسين المصيصي، حدثنا حجاج -يعني ابن محمد- ح.\nوحدثنا عبد الملك بن شعيب، حدثنا ابن وهب.\nوأخرجه الفسوي في تاريخه: ٢/ ٥١٣ - ومن طريقه البيهقي في سننه: ٩/ ٢٨ - عن أبي صالح عبد الله بن صالح، ومحمد بن رمح، وأخرجه الطحاوي في مشكل الآثار: ٨/ ٣١٣، \"حديث ٣٢٦٤\"، قال: حدثنا إسماعيل بن إسحاق الكوفي، قال: حدثنا محمد بن رمح.\nخمستهم \"إسحاق بن عيسى بن نجيح، وحَجَّاج بن محمد، وعبد الله بن وهب، وعبد الله بن صالح، ومحمد بن رمح وهو ابن المهاجر التجيبي المصري\"، عن الليث بن سعد، عن حيوة بن شريح، عن ابن شفي، عن أبيه به.\nوهذا إسناد صحيح.\nوقال الشوكاني في نيل الأوطار: ٧/ ٢٥٥: رجال إسناده ثقات.\nوقال أحمد شاكر في تعليقه على مسند أحمد بن حنبل: ٥/ ١١٦ \"حديث ٦٦٢٤\": إسناده صحيح.\nوقد وقع في رواية الفسوي، والبيهقي زيادة في آخر الحديث، وهي: \"وأن رسول الله ﷺ قال: قفلة كغزوة\"، وسيذكرها المصنف في الحديث التالي مستقلة، من نفس طريق الليث بن سعد، عن حيوة به.","vol":"15","page":500},{"text":"٧٩٩٥ - ز حدثنا يوسف، قال: حدثنا عباس بن طالب (^١)، قال: حدثنا الليث بن سعد، عن حيوة، عن ابن شفي، عن أبيه، عن عبد الله بن عمرو قال: قال النبي ﷺ: \"قفلة كغزوة\" (^٢) (^٣) (^٤).\n_________\n(^١) البصري الأزدي، نزيل مصر، أبو عمرو أو أبو الفضل، توفي: في حدود ٢٢٠ هـ، ذكره ابن حبان في الثقات، وقال ابن أبي حاتم: \"سألت أبي عنه، فقال: روى حديثا عن يزيد بن زريع، فأنكره يحيى بن معين، ووهى أمره قليلا\". وقال أبو زرعة: ليس بذاك.\nانظر الجرح والتعديل: ٦/ ١١٨٦، الثقات لابن حبان: ٨/ ٥١٠، لسان الميزان: \"١٣ ت: ٤٤٦٥\".\n(^٢) (هـ ٨/ ٢٢/ أ).\n(^٣) قال الخطابي ﵀ في معالم السنن: ٣/ ١٢ \"هذا يحتمل وجهين:\nأحدهما: أن يكون أراد به القفول عن الغزو والرجوع إلى الوطن، يقول: إن أجر المجاهد في انصرافه إلى أهله كأجره في إقباله إلى الجهاد، وذلك لأن تجهيز الغازي يضر بأهله، وفي قفوله إليهم إزالة الضرر عنهم، واستجمام للنفس، واستعداد بالقوة للعود.\nوالوجه الآخر: أن يكون أراد بذلك التعقيب، وهو رجوعه ثانيا في الوجه الذي جاء منه منصرفا، وإن لم يلق عدوا ولم يشهد قتالا. وقد يفعل ذلك الجيش، إذا انصرفوا من مغزاتهم، وذلك لأحد أمرين:\nأحدهما: أن العدو إذا رأوهم قد انصرفوا عن ساحتهم أمنوهم، فخرجوا من مكامنهم.\nفإذا قفل الجيش إلى دار العدو نالوا الفرصة منهم فأغاروا عليهم. والوجه الآخر: أنهم إذا انصرفوا من مغزاتهم ظاهرين لم يأمنوا أن يقفو العدو أثرهم فيوقعوا بهم وهم غارّون. . .\".\n(^٤) الحديث من زوائد المصنف على مسلم، وإسناده ضعيف، لضعف عباس بن طالب البصري، لكن الحديث ثابت، فقد تابع عباس بن طالب جمع من الثقات، فقد أخرج الحديث أحمد في =\n⦗٥٠٣⦘ = المسند: ٢/ ١٧٤، قال: حدثنا إسحاق -وهو ابن عيسى بن نجيح البغدادي-.\nوأخرجه أبو داود في سننه، كتاب الجهاد، باب في فضل القفل في سبيل الله: ٣/ ١٢ \"حديث ٢٤٨٧\"، والحاكم في المستدرك: ٢/ ٧٣، كلاهما من طريق محمد بن المصفى، حدثنا علي بن عياش.\nوأخرجه يعقوب الفسوي في تاريخه: ٢/ ٥١٣، ومن طريقه البيهقي في سننه: ٩/ ٢٨، عن أبي صالح عبد الله بن صالح، ومحمد بن رمح -وهو ابن المهاجر التجيبي المصري، وأخرجه الطحاوي في مشكل الآثار: ٨/ ٣٠٩ \"حديث ٣٢٦٢\"، قال: حدثنا إسماعيل بن إسحاق الكوفي، قال: حدثنا محمد بن رمح.\nأربعتهم: \"إسحاق بن عيسى، وعلي بن عياش، ومحمد بن رمح، وعبد الله بن صالح\"، عن الليث بن سعد به. وهذا إسناد صحيح.\nوقال الحاكم: حديث صحيح على شرط مسلم، وأقره الذهبي.\nوقال النووي: رواه أبو داود بإسناد جيد. انظر رياض الصالحين ص ٤٦٩، حديث \"١٣٥٤\"، وكذا صحح إسناده أحمد شاكر في تعليقه على المسند: ٥/ ١١٧ حديث \"٦٦٢٥\".\nتنبيه:\nوقع في إسناد الحاكم: \"ابن شفي، عن عبد الله بن عمرو\" بحذف \"عن أبيه\" وهو خطأ كما أوضحه العلامة أحمد شاكر في تعليقه على المسند في الموطن السابق.","vol":"15","page":502},{"text":"<span data-type='title' id=toc-1115>مبتدأ كتاب الصيد</span>","vol":"15","page":504},{"text":"<span data-type='title' id=toc-1116>باب إباحة صيد الكلب المُعلَّم إذا ذكر صاحبه عليه اسم الله وإن قتل، وحظر أكله إذا أشرك فيه كلب آخر، أو كان الصائد كلبًا (^١) غير معلم، أو لم يذكر اسم الله عليه، وإباحة أكل الصيد الذي يصاب بالمعراض الذي يحزق ويصيب عنده، وحظر أكله إذا صيد بعرضه.</span>\n_________\n(^١) في الأصل: و\" هـ\": كلب بالرفع.","vol":"15","page":504},{"text":"٧٩٩٦ - حدثنا علي بن حرب، قال: حدثنا القاسم بن يزيد (^١)، قال: حدثنا سفيان (^٢)، عن منصور (^٣)، عن إبراهيم، عن همام -يعني: ابن الحارث-، عن عدي بن حاتم، قال: قلت: \"يا رسول الله، كلابنا مُعلَّمة (^٤)، فيمسك علينا، فقال: إذا أرسلت كلابك معلمة، وسمَّيت، فأمسكن عليك، فكل، قلت: وإن قتل، قال (^٥): وإن قتل، ما لم يشركها كلب من غيرها\" (^٦).\n_________\n(^١) الجرمي، أبو يزيد الموصلي.\n(^٢) الثوري.\n(^٣) منصور وهو ابن المعتمر؛ موضع الالتقاء مع مسلم.\n(^٤) بفتح لام مشددة، وهو ما يهيج بإغرائه، وينزجر بزجره في بدء الأمر وبعد عَدْوه، ويمسك الصيد للصائد. انظر مجمع بحار الأنوار: ٣/ ٦٦٦.\n(^٥) في \" هـ\": فقال.\n(^٦) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح. . .، باب الصيد =\n⦗٥٠٥⦘ = بالكلاب المعلمة: ٣/ ١٥٢٩ \"حديث ١\"، ولفظه أطول من لفظ المصنف، وللحديث ألفاظ كثيرة بين مطولة ومختصرة، ذكرها مسلم من طرف متعددة وسيذكرها المصنف في الروايات التالية.\nوأخرجه البخاري في صحيحه، كتاب الذبائح والصيد، باب ما أصاب المعراض بعَرضه: ٣/ ٤٥٢ \"حديث ٥٤٧٧\"، ولفظه أطول من لفظ المصنف، وكذا أخرجه في مواضع أخر بألفاظ متعددة بين مطولة ومختصرة.\nانظر أطراف الحديث في صحيح البخاري في كتاب الوضوء، باب الماء الذي يُغسل به شعر الإنسان: ١/ ٧٧ \"حديث ١٧٥\"، حيث ذكرها المحقق هناك.","vol":"15","page":504},{"text":"٧٩٩٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا ورقاء بن عمر (^١)، عن منصور، عن إبراهيم، عن همام بن الحارث، عن عدي بن حاتم، قال: قلت: \"يا رسول الله، لنا كلاب مُعلّمة، فنرسلها (^٢) على الصيد فتمسك علينا، فقال رسول الله ﷺ: إذا كن مكلَّبين (^٣)، فأمسكن عليك، فقتلن، فكل، ما لم يَشْركها كلب من غيرها\" (^٤).\n_________\n(^١) اليشكري، أبو بشر الكوفي، نزيل المدائن.\n(^٢) (هـ ٨/ ٢٢ / ب).\n(^٣) الكلاب المكَلَّبة: هي المسلطة على الصيد، المعوَّد بالاصطياد.\nانظر النهاية في غريب الحديث: ٤/ ١٩٥.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".","vol":"15","page":505},{"text":"٧٩٩٨ - حدثنا أبو داود السجزى، قال: حدثنا محمد بن عيسى (^١)، قال: حدثنا جرير (^٢)، عن منصور، عن إبراهيم، عن همّام، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ فقلت: إني أرسل الكلاب المُعلَّمة، فتمسك عليّ، أفآكل؟ قال: إذا أرسلت الكلاب المعلّمة، فذكرت اسم الله فكل ما أمسكن عليك، قلت: وإن قتلن؟ قال: وإن قتلن، ما لم يشركها كلب ليس منها، قلت: أرمي بالمعراض (^٣) فأصيب، أفآكل؟ قال: إذا رميت بالمعراض، وذكرت اسم الله، فأصاب فخزق (^٤) فكل، وإن أصاب بعرضه فلا تأكل\" (^٥).\n_________\n(^١) ابن نجيح، أبو جعفر البغدادي.\n(^٢) جرير هو: ابن عبد الحميد الضّبي؛ موضع الالتقاء مع مسلم.\n(^٣) المِعْراض: سهم طويل له أربع قُذَذ دقاق، فإذا رمي به اعترض، والقُذَذ: ريش السهم، واحدتها قذّة. أفاده الحميدي في تفسير غريب ما في الصحيحين ص ٨٤.\n(^٤) بالخاء المعجمة والزاي، ومعناه: نفذ. قاله النووي في شرح صحيح مسلم: ١٣/ ٧٧.\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".","vol":"15","page":506},{"text":"٧٩٩٩ - حدثنا يونس (^١)، وعيسى بن أحمد، قالا: أخبرنا (^٢) ابن وهب، حدثني سفيان الثوري، عن منصور (^٣)، عن إبراهيم النخعي، عن همام بن الحارث، عن عدي بن حاتم، أنه قال: \"سألت رسول الله ﷺ عن\n⦗٥٠٧⦘ المعراض، فقال رسول الله ﷺ: إذا رميت وسميت فخزق فكل، وإن قتل، وإذا أصبت بعرضه فقتل، فلا تأكل\" (^٤) (^٥).\n_________\n(^١) ابن عبد الأعلى الصدفي.\n(^٢) في (هـ): \"حدثنا\" وكتب فوقها: \"أخبرنا\".\n(^٣) منصور هو ابن المعتمر السلمي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".\nفوائد الاستخراج:\n١) التعريف بإبراهيم، وأنه النخعي، وهو عند مسلم باسمه فقط.\n(^٥) (هـ ٨/ ٢٣ / أ).","vol":"15","page":506},{"text":"٨٠٠٠ - حدثنا عمار (^١)، قال: حدثنا يحيى بن آدم (^٢)، قال: حدثنا مُفضَّل بن مُهَلْهَل، وجرير الضبي (^٣)، عن منصور، عن إبراهيم، عن همام، عن عدي بن حاتم، قال: \"قلت: يا رسول الله، إنا نرمي بالمعراض، قال: ما خزق فكل، وما أصاب بعرضه فقتل فلا تأكل\" (^٤).\n_________\n(^١) ابن رجاء الإستراباذي.\n(^٢) ابن سليمان الكوفي.\n(^٣) جرير الضبي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".\nفوائد الاستخراج:\nذكر نسب جرير، وهو الضّبي، وفي رواية مسلم وقع باسمه فقط.","vol":"15","page":507},{"text":"٨٠٠١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا ورقاء، عن منصور (^١)، عن إبراهيم، عن همام بن الحارث، عن عدي، قال: \"قلت: يا رسول الله، أرمي بالمعراض الصيد، فقال: إذا رميت\n⦗٥٠٨⦘ بالمعراض الصيد فخزق فكل، وإن لم تخزق فلا تأكل، أو قال: إن أصاب بعرضه فلا تأكل\". الشك من أبي داود (^٢) (^٣).\n_________\n(^١) منصور وهو ابن المعتمر السلمي؛ موضع الالتقاء مع مسلم.\n(^٢) أي الطيالسي.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".","vol":"15","page":507},{"text":"٨٠٠٢ - حدثنا عمّار بن رجاء، وعباس الدوري، قالا: حدثنا يزيد بن هارون، قال: أخبرنا عاصم الأحول، وزكريا بن أبي زائدة (^١)، عن الشعبي، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ عن صيد المعراض، فقال: ما أصبت بحده فكل، وما أصبت بعرضه فهو وقيذ (^٢)، وسألته عن صيد الكلب، فقال: إذا أرسلت كلبك، وذكرت اسم الله عليه، فأمسك عليك، فكُلْ، فقلت: (^٣) وإن قتل؟ قال: وإن قتل، فإن أكل منه فلا تأكل، وإن وجدت معه كلبا غير كلبك وقد قتله، فلا تأكل، فإنما ذكرت اسم الله على كلبك، ولم تذكره على غيره\" (^٤).\n_________\n(^١) عاصم الأحول، وزكريا بن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٢) أي ميتة، قتيل دون ذكاة، والوقيذ، هو الذي يقتل بغير مُحدّد من عصا أو حجر أو غيرهما.\nانظر مشارق الأنوار: ٢/ ٢٩٣، الديباج على صحيح مسلم بن الحجاج: ٥/ ٨.\n(^٣) (هـ ٨/ ٢٣/ ب).\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\"، إلا أن مسلما فرّق بين رواية زكريا بن أبي زائدة، ورواية عاصم الأحول، وذكر كل واحدة منها بإسناد مستقل. =\n⦗٥٠٩⦘ = وهذا اللفظ الذي ذكره المصنف هو بنحو رواية زكريا عند مسلم، أما رواية عاصم الأحول عند مسلم ففيها زيادات كثيرة ليست عند المصنف، كما أنه ليس فيها قوله في أول الحديث \"سألت رسول الله ﷺ عن صيد المعراض. . . . إلى قوله: فهو وقيذ\".\nفوائد الاستخراج:\n١) التعريف بعاصم راوي الحديث عن الشعبي، وأنه الأحول، ووقع في رواية مسلم باسمه فقط.","vol":"15","page":508},{"text":"٨٠٠٣ - حدثنا ابن المنادي (^١)، قال: حدثنا إسحاق بن يوسف (^٢)، قال: حدثنا زكريا (^٣)، عن الشعبي، عن عدي، قال: \"سألت رسول الله ﷺ عن صيد المعراض، قال: إذا أصبت بحده، فكله، وما أصبت بعرضه، فهو وقيذ\" (^٤).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي المعروف بابن المنادي.\n(^٢) ابن مرداس المخزومي، المعروف بالأزرق.\n(^٣) زكريا وهو ابن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\"، وهو عند مسلم من طريق زكريا برقم ٤.","vol":"15","page":509},{"text":"٨٠٠٤ - حدثنا أبو عبيد الله الوراق (^١)، وإسماعيل القاضي (^٢)، قالا: حدثنا عمرو بن مرزوق (^٣)، قال: أخبرنا (^٤) شعبة، عن زكريا بن أبي زائدة (^٥)،\n⦗٥١٠⦘ عن الشعبي، عن عدي، \"أنه سأل النبي ﷺ فقال: أرسل كلبي، فأجد مع كلبي كلبا لا أدري أيهما أخذ، قال: لا تأكل، فإنما سميت على كلبك، ولم تسم على غيره\" (^٦).\n_________\n(^١) هو: حماد بن الحسن بن عنبسة الوراق النهشلي البصري.\n(^٢) هو: إسماعيل بن إسحاق بن إسماعيل المالكي، قاضي بغداد.\n(^٣) الباهلي، أبو عثمان البصري.\n(^٤) في (هـ): \"حدثنا\"، وكتب فوقها: \"أخبرنا\".\n(^٥) زكريا بن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه. انظر \"حديث ٧٩٩٦\".","vol":"15","page":509},{"text":"٨٠٠٥ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، عن سعيد بن مسروق، عن عَبَايَة بن رِفاعة بن رافع، عن رافع بن خديج، أنه قال: \"يا رسول الله، إنا لاقو العدو (^٢) غدا، وليس معنا مُدى (^٣)، قال: ما أنهر الدم (^٤) وذكرت اسم الله فكل، ليس السن والظفر، وسأحدثك عن ذلك، أما الظفر فمُدى الحبشة، وأما السن فعَظْم، قال: وأصاب رسول الله ﷺ نَهْبًا (^٥)، فندَّ (^٦) بعير منها، فسعوا له فلم يستطيعوه، فرمى\n⦗٥١١⦘ رجل من القوم بسهم فحبسه (^٧)، فقال: رسول الله ﷺ: إن لهذه الإبل والنَّعَم أوابد (^٨) كأوابد الوحش، فإذا غلبكم شيء منها فاصنعوا به هكذا، قال: وكان النبي ﷺ يجعل في قسم الغنائم عشرا من الشاء ببعير\".\nقال (^٩) شعبة: وأكبر علمي أني قد سمعته من سعيد (^١٠)، هذا الحرف: \"وجعل عشرا من الشاء ببعير\". وقد حدثني سفيان (^١١) عنه.\nقال غُنْدر: \"وقد سمعت من سفيان هذا الحرف\" (^١٢).\n_________\n(^١) محمد بن جعفر، وهو الملقب بغُنْدر؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٢٤/ أ).\n(^٣) جمع مُدية، وهي السكين، والشفرة. أفاده ابن الأثير في النهاية: ٤/ ٣٠١.\n(^٤) أي: أساله وصبه بكثرة، وهو مشبه بجري الماء في النهر. يقال: نهر الدم وأنهرته. قاله النووي في شرح صحيح مسلم: ١٣/ ١٢٥.\n(^٥) أي منهوبا، والمراد به هنا غنيمة، ولفظ مسلم: \"أصبنا نهب إبل وغنم\".\nانظر النهاية لابن الأثير: ٥/ ١٣٣، شرح صحيح مسلم للنووي: ١٣/ ١١٧.\n(^٦) أي شرد ونفر. انظر مشارق الأنوار: ٢/ ٧.\n(^٧) أي: أصابه السهم فوقف. قاله ابن حجر في الفتح ١١/ ٥٤.\n(^٨) جمع \"آبدة\"، بالمد، وكسر الموحدة، أي نفور وتوحش.\nانظر غريب الحديث للهروي: ٢/ ٥٤ - ٥٥، الديباج للسيوطي: ٥/ ٣٥.\n(^٩) في \" هـ\": (وقال).\n(^١٠) يعني: ابن مسروق الثوري.\n(^١١) هو الثوري.\n(^١٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الأضاحي، باب جواز الذبح بكل ما أنهر الدم، إلا السن والظُّفر وسائر العظام: ٣/ ١٥٥٩ \"حديث ٢٣\"، إلا أن مسلما لم يذكره من طريق شعبة، عن سعيد بن مسروق إلا طرفا من الحديث.\nوذكره كاملا من رواية سفيان الثوري، عن أبيه سعيد بن مسروق، وأما ما وقع في آخر الحديث من كلام شعبة إلى آخر كلام غُنْدر فليس هو عند مسلم، وقد أخرجه أحمد في المسند: ٣/ ٤٦٣.\nوالحديث أخرجه البخاري في صحيحه بنحوه، كتاب الذبائح والصيد، باب ما أنهر الدم من القصب والمروة والحديد: ٣/ ٤٥٨ \"حديث ٥٥٠٣\"، لكنه لم يذكر في رواية =\n⦗٥١٢⦘ = الحديث من طريق شعبة، قصة تعديل العشر شياه بالبعير، لشك شعبة في سماعها من سعيد بن مسروق، واقتصر على المحقَّق من السماع، أفاد ذلك الحافظ ابن حجر في الفتح: ١١/ ٦٠.","vol":"15","page":510},{"text":"٨٠٠٦ - حدثنا العباس بن الفضل الأسفاطي، قال: حدثنا عياش (^١) بن الوليد الرقام (^٢)، قال: حدثنا عبد الأعلى (^٣)، عن محمد بن إسحاق (^٤)، عن سفيان الثوري، عن أبيه (^٥)، عن عباية بن (^٦) رفاعة، عن رافع بن خديج، قال: \"قلنا: يا رسول الله، إنا نرجو أن نلقى عدونا ولا يكون معنا مُدًى، فنأكل بذبيحة القَصَبة (^٧)؟ قال: نعم، كلّ ما أنهر الدم ذكاة، إلا السِّن والظُّفر، وذلك أن الظّفر مُدي الحبشة، فاجتنبوهما، وقال: إنّ لهذه الإبل أوابد كأوابد الوحش، فما ندّ لكم منها فافعلوا به ما تفعلون بالوحش\" (^٨).\n_________\n(^١) تصحفت في المطبوع: ٥/ ١٢٥ إلى (عباس) بالباء الموحدة، ولعل السبب في ذلك أنها كتبت في الأصل بدون نقاط هكذا (عاس)، والتصويب من \" هـ\"، ومصادر الترجمة.\n(^٢) القطان، أبو الوليد البصري.\n(^٣) ابن عبد الأعلى البصري السَّامي.\n(^٤) ابن يسار المدني، نزيل العراق، إمام المغازي.\n(^٥) وهو: سعيد بن مسروق الثوري، والد سفيان؛ وهو موضع الالتقاء مع مسلم.\n(^٦) (هـ ٨/ ٢٤/ ب).\n(^٧) القصب، كل نبات ساقه أنابيب. انظر لسان العرب: ١/ ٦٧٤.\n(^٨) الحديث تقدم تخريجه. انظر \"حديث ٨٠٠٥\".","vol":"15","page":512},{"text":"٨٠٠٧ - حدثنا علي بن حرب، قال: حدثنا محمد بن فضيل (^١)، قال: حدثنا بيان، عن الشعبي، عن عدي بن حاتم، قال: \"قلت للنبي ﷺ: إنّا قومٌ نصيد بهذه الكلاب، قال: إذا أرسلت كلبك المُعلَّم، وذكرت اسم الله عليه، فكل ما أمسك عليك وإن قتل، إلا أن يأكل الكلبُ فلا تأكل، فإني أخاف أن يكون إنما أمسك على نفسه، فإن خالطته كلاب من غيرها فلا تأكل\" (^٢).\n_________\n(^١) محمد بن فضيل، وهو الضّبي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق ابن فضيل برقم ٢.\nفوائد الاستخراج:\n١) التعريف بابن فضيل، وأنه: محمد بن فضيل، ولم يذكر مسلم في روايته اسمه.","vol":"15","page":513},{"text":"٨٠٠٨ - حدثنا عيسى بن أحمد (^١)، قال: حدثنا النضر بن شميل (^٢)، قال: أخبرنا شعبة (^٣)، عن عبد الله بن أبي السفر، قال: سمعت الشعبي، يقول: سمعت عدي بن حاتم (^٤) قال: \"سألت رسول الله ﷺ عن المعراض، فقال رسول الله ﷺ: إذا أصاب بحدِّه فقتل فكل، وإذا أصاب بعرضه فقتل، فإنه وقيذ، فلا تأكل، قال: قلت: يا رسول الله، أرأيت كلبي؟ قال: إذا أرسلت كلبك على الصيد وسمَّيْت فأخذ فكُل، وإن أكل فلا تأكل، فإنما أمسك على نفسه، قال: قلت:\n⦗٥١٤⦘ يا رسول الله، أرسلت كلبي فأجد معه كلبا آخر، ما أدري أيهم أخذ؟ قال: فلا تأكله، إنما سميت على كلبك، ولم تسم على غيره\".\nاللفظ ليوسف (^٥)، ومعنى حديثهم واحد (^٦).\n_________\n(^١) ابن وردان العسقلاني. من عسقلان بلخ.\n(^٢) المازني، أبو الحسن النحوي البصري، نزيل مرو.\n(^٣) شعبة؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٢٥ / أ).\n(^٥) كذا في الأصل و\" هـ\"، والمطبوع: ٥/ ١٢٧، مع أنه لم يتقدم في إسناد الحديث ذكر \"ليوسف\"، ولا في روايات الحديث السابقة!.\n(^٦) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق شعبة برقم ٣.","vol":"15","page":513},{"text":"٨٠٠٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: أخبرنا (^١) شعبة (^٢)، عن ابن أبي السَّفر، عن الشعبي، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ. . .\" فذكر مثله (^٣).\nرواه ابن علية ومعاذ بن معاذ، عن شعبة، عن عبد الله بن أبي السفر، فقال: عن الشعبي، سمعت عديًّا (^٤) (^٥).\n_________\n(^١) في (هـ): \"حدثنا\"، وكتب فوقها \"أخبرنا\".\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".\n(^٤) (هـ ٨/ ٢٥ / ب).\n(^٥) هذه الرواية المعلقة من طريق ابن علية، ومعاذ بن معاذ، عن شعبة، وصلها مسلم في صحيحه، كل واحدة على حدة، بإسنادين مستقلين.\nأما رواية معاذ بن معاذ، فقال مسلم ﵀: حدثا عبيد الله بن معاذ العنبري، حدثنا أبي. . .\" وذكر بقية إسناد الحديث ومتنه.\nوأما رواية ابن علية، فقال مسلم ﵀: حدثنا يحيى بن أيوب، حدثنا ابن علية. . . وذكر بقية الإسناد وطرفا من الحديث، ثم أحال في بقيته على رواية معاذ بن =\n⦗٥١٥⦘ = معاذ العنبري، عن شعبة.\nوالحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".\nفوائد الاستخراج:\n١) تصريح الشعبي بالسماع من عدي بن حاتم، في رواية معاذ بن معاذ، بينما هي عند مسلم بالعنعنة.","vol":"15","page":514},{"text":"٨٠١٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن الحكم، عن الشعبي، عن عدي بن حاتم، قال: \"قلت: يا رسول الله، أرسل كلبي على الصيد. . .\"، فذكر نحو حديث ابن أبي السفر، عن الشعبي (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق شعبة برقم ٣.","vol":"15","page":515},{"text":"٨٠١١ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة بنحوه (^٢).\n_________\n(^١) محمد بن جعفر؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق محمد بن جعفر برقم ٣.","vol":"15","page":515},{"text":"٨٠١٢ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، وأبو زيد (^١)، وأبو الوليد، قالوا: حدثنا شعبة (^٢)، عن عبد الله بن أبي السفر،\n⦗٥١٦⦘ عن الشعبي، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ عن المعراض، فقال: إذا أصاب بحدِّه، فكل، وإذا أصاب بعرضه فإنه وقيذ، فلا تأكل، قلت: يا رسول الله، أرسل كلبي فيأخذ، قال: إذا أرسلت كلبك وسميت فأخذ، فكل، فإن أكل منه فلا تأكل، فإنما أمسك على نفسه. . .\"، ثم ذكر مثل حديث حجاج (^٣).\nاللفظ لوهب بن جرير (^٤).\n_________\n(^١) هو: سعيد بن الربيع العامري، الحرشي البصري.\n(^٢) شعبة، موضع الالتقاء مع مسلم.\n(^٣) كذا في الأصل، و\" هـ\"، والمطبوع: ٥/ ١٣٨، ولم تتقدم رواية حجاج هذه، ولا هي عند مسلم!! فالله أعلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".","vol":"15","page":515},{"text":"٨٠١٣ - حدثنا أبو داود الحراني، (^١) قال حدثنا يعلى (^٢)، وأبو نعيم، قالا: حدثنا زكريا (^٣)، عن عامر، عن عدي، قال: \"سألت النبي ﷺ عن الصيد بالمِعْراض، فقال: ما يصيب بحدّه فكل، وما أصبت بعرضه فهو وقيذ، وسألت عن صيد الكلب، قال: ما أمسك عليك فكُل، فإنَّ أخْذَه (^٤)\n⦗٥١٧⦘ ذكاته، وإن وجدت معه كلبا، فخشيت أن يكون أخذه وقد قتله، فلا تأكله، فإنك إنما ذكرت على كلبك، ولم تذكره على غيره\" (^٥).\n_________\n(^١) (هـ ٨/ ٢٦ / أ).\n(^٢) ابن عبيد بن أمية الكوفي، أبو يوسف الطنافسي.\n(^٣) زكريا، هو ابن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٤) قوله: \"قال: ما أمسك عليك فكل، وإن أخذه\"، ساقط من \" هـ\"، والظاهر أنه كان موجودا، لكنه سقط بسبب التجليد، لأن هذا الحديث، كان الناسخ قد نسي كتابة قطعة منه، فألحقها في هامش النسخة على طرفها، فلم يصور السطر الأول من هذا =\n⦗٥١٧⦘ = الإلحاق، لكونه على طرف المخطوط، والله أعلم.\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق زكريا برقم ٤.","vol":"15","page":516},{"text":"٨٠١٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، قال: أخبرني سعيد بن مسروق، قال: سمعت الشعبي، يقول: حدثنا عدي بن حاتم، كان لنا ربيطا (^٢) وجارا في النهرين، فقال: \"سألت رسول الله ﷺ، فقلت أرسل كلبي، فأجد مع كلبي كلبا لا أدري أيهما أخذ أول؟ قال: فلا تأكل، فإنما سميت على كلبك، ولم تسم على غيره\" (^٣).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) أي ملازما. انظر مشارق الأنوار: ١/ ٢٧٩.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".\nفوائد الاستخراج:\n١) تصريح شعبة بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٢) تصريح سعيد بن مسروق بالسماع، وروايته عند مسلم بالتحديث، والسماع أقوى.","vol":"15","page":517},{"text":"٨٠١٥ - حدثنا محمد بن غالب (^١)، قال: حدثنا أبو الوليد، قال: حدثنا شعبة (^٢)، قال: حدثنا سعيد بن مسروق، قال: حدثنا الشعبي، قال:\n⦗٥١٨⦘ سمعت عدي بن حاتم، قال: \"سألت رسول الله ﷺ، قلت: أرسل كلبي، فأجد معه على الصيد كلبا آخر. . .\" فذكر مثله (^٣).\n_________\n(^١) ابن حرب، الضبي البصري التمار، المعروف بتمتام.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من هذا الطريق برقم ٣.","vol":"15","page":517},{"text":"٨٠١٦ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، عن سعيد بن مسروق، قال: حدثنا الشعبي / (^٢)، قال: سمعت عدي بن حاتم، وكان لنا جارا ودخيلا (^٣)، وربيطا بالنهرين، \"أنه سأل النبي ﷺ، فقال: أرسل كلبي. . .\" فذكر مثله (^٤).\n_________\n(^١) محمد بن جعفر؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٢٦ / ب).\n(^٣) الدخيل والداخل: هو الذي يداخل الإنسان ويخالطه في أموره.\nانظر شرح صحيح مسلم للنووي: ١٣/ ٨٠.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق محمد بن جعفر برقم ٣.","vol":"15","page":518},{"text":"٨٠١٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن الحكم، قال: سمعت الشعبي، عن عدي بن حاتم، قال: \"قلت: يا رسول الله، أرسل كلبي على الصيد، فأجد كلبا مع كلبي، لا أدري أيهما أخذ؟ قال: فلا تأكل، إنما سميت على كلبك، ولم تسم على غيره\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".","vol":"15","page":518},{"text":"٨٠١٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا (^١) أبي، قال: حدثنا محمد بن جعفر (^٢)، قال: حدثنا شعبة، عن الحكم، عن الشعبي، عن عدي بن حاتم، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) في \" هـ\": (حدثني)، كتب فوقها: (حدثنا).\n(^٢) محمد بن جعفر؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".","vol":"15","page":519},{"text":"٨٠١٩ - حدثنا محمد بن عبد الملك الدقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا عاصم بن سليمان، وزكريا بن أبي زائدة (^١)، عن الشعبي، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ عن صيد المعراض؟ فقال: ما أصبت بِحَدّه فكل، وما أصبت بعرضه فلا تأكل، وسألته عن صيد الكلب، قال: إذا أرسلت كلبك، وذكرت اسم الله عليه، فأمسك عليك، فكل، فقلت: وإن قتل؟ قال: وإن قتل، فإن أكل منه، فلا تأ كل، وإن وجدت معه كلبا غير كلبك وقد قتله، وخشيت أن يكون قد أخذ معه، فلا تأكل، فإنك إنما ذكرت اسم الله على كلبك، ولم تذكره على غيره\" (^٢).\n_________\n(^١) عاصم بن سليمان، الملقب بالأحول، وزكريا بن أبي زائدة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق عاصم برقم ٦، ومن طريق زكريا برقم ٤، إلا أن مسلما لم يجمع بين رواية عاصم بن سليمان ورواية زكريا بن أبي زائدة كما فعل المصنف، وإنما ذكر كل واحدة على حدة.\nفوائد الاستخراج:\n١) ذكر اسم والد \"عاصم\"، وهو سليمان، ومسلم اقتصر على اسمه فقط.","vol":"15","page":519},{"text":"<span data-type='title' id=toc-1117>بيان إباحة أكل صيد الكلب غير المعلّم، إذا أدرك صاحبه ذكاته، وأكلُ ما أصيب بالسهم وقتله، إذا ذكر اسم الله عليه فذكره </span>(^١).\n_________\n(^١) كذا في الأصل و\" هـ\"، والمطبوع: ٥/ ١٣١، والظاهر أن المقصود: \"إذا ذكر اسم الله عليه\" أي تذكره في نفسه، \"فذكره\" أي بلسانه، وبغير هذا التوجيه يصبح في العبارة تكرار. والله أعلم.","vol":"15","page":520},{"text":"٨٠٢٠ - حدثنا أبو داود الحراني، قال: حدثنا يزيد بن هارون، قال: حدثنا زكريا بن أبي زائدة (^١)، عن الشعبي، عن عدي بن حاتم، قال: \"سألت رسول الله ﷺ عن صيد المعراض؟ فقال: ما أصاب بحده فكل، وما أصاب بعرضه فهو وقيذ، وسألته عن صيد الكلب؟ فقال: إذا أرسلت كلبك فأمسك عليك فكل، فإن وجدت معه كلبا غير كلبك وقد قتله، فلا تأكل، فإنك إنما سميتَ على كلبك\" (^٢).\n_________\n(^١) زكريا بن أبي زائدة، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق زكريا برقم ٤.","vol":"15","page":520},{"text":"٨٠٢١ - حدثنا أبو داود، قال: حدثنا يزيد (^١)، قال: حدثنا عاصم (^٢)، عن الشعبي، عن عدي، عن (^٣) النبي ﷺ بنحوه (^٤).\n_________\n(^١) ابن هارون بن زاذان الواسطي.\n(^٢) عاصم الأحول، موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٢٧/ أ).\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق عاصم برقم ٦.","vol":"15","page":520},{"text":"٨٠٢٢ - حدثنا المُسلّم بن بشر بن عروة العوجَري (^١)، في كنيسة أبرهة بصنعاء، قال: حدثنا سعيد بن إبراهيم بن معقل (^٢)، قال: حدثنا رباح بن زيد (^٣)، عن مَعْمر، عن عاصم بن سليمان (^٤)، عن الشعبي، عن\n⦗٥٢٢⦘ عدي بن حاتم، قال: \"قلت: يا رسول الله، إنَّ أرضي أرض صيد، قال: فإذا أرسلت كلبك وسميتَ، فكل ما أمسك عليك كلبك، وإن قتل فأكل منه فلا تأكل، فإنه إنما أمسك على نفسه، وإذا أرسلت كلبك فخالطته أكلب لا تسمي عليها، فلا تأكل، فإنها لا تدري أيها قتلته\" (^٥) (^٦).\n_________\n(^١) براء في آخره، الأبناوي الصنعاني. ترجم له الدارقطني، وابن ماكولا، وابن ناصر الدين الدمشقي، وابن حجر، ولم يذكروا فيه جرحا ولا تعديلا.\nوقد روى عنه أبو عبد الله محمد بن إسماعيل بن إسحاق الفارسي، قال عنه الخطيب في تاريخ بغداد: ٢/ ٥٠: \"كان ثقة ثبتا فاضلا\"، وروى عنه كذلك أبو إبراهيم إسحاق بن عيسى بن يونس الجرجاني. قال عنه السهمي في تاريخ جرجان ص ١٦١ \"كان يحفظ\".\nانظر ترجمته في المؤتلف للدارقطني: ٤/ ٢٠٠١، الإكمال: ٧/ ٢٤٣، توضيح المشتبه: ٨/ ١٤٩، تبصير المنتبه لابن حجر: ٤/ ١٢٨٢.\n(^٢) ابن منبه اليماني، ذكره ابن حبان في الثقات، وقال أبو حاتم، والذهبي: مجهول.\nوأدخله ابن الجوزي في كتابه الضعفاء والمتروكين، ونقل فيه قول أبي حاتم السابق.\nانظر الجرح والتعديل: \"٤ / ت: ١٠\"، الثقات لابن حبان: ٦/ ٣٥٦، الضعفاء والمتروكين لابن الجوزي: \"١/ ت: ١٣٦٣، ديوان الضعفاء للذهبي \"ت: ١٥٧٦\".\n(^٣) القرشي مولاهم، الصنعاني، توفي: ١٨٧ هـ، وثقه كثير من الحفاظ وأثنوا عليه، ومن ذلك قول أبي حاتم: جليل ثقة، وقال ابن حجر: ثقة فاضل، لكن قال ابن معين: \"ثقة. . . وكان يصحف ويخطئ، كأنه لم يكن صاحب حديث، إلا أنه لا بأس به، رجل صدوق\" انتهى مستخلصا من كلام له أطول من هذا.\nانظر سؤالات ابن الجنيد لابن معين \"ت: ٧٣٤\"، الجرح والتعديل \"٣ / ت: ٢٢١٩\"، التقريب \"ت: ١٨٨٣\".\n(^٤) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٥) في \" هـ\": (فإنك لا تدري أيها قتلته)، كتب فوق كلمة (أيها): (أيهما).\n(^٦) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق عاصم برقم ٦.\nفوائد الاستخراج:\n١) التعريف بعاصم، وأنه ابن سليمان، وقد ورد عند مسلم مهملا باسمه فقط.","vol":"15","page":521},{"text":"٨٠٢٣ - حدثنا يوسف القاضي، قال: حدثنا محمد بن عبيد (^١)، قال: حدثنا محمد بن ثور، عن معمر، عن عاصم (^٢)، بمثله (^٣).\n_________\n(^١) ابن حِساب الغُبري البصري.\n(^٢) عاصم وهو ابن سليمان الأحول؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من هذا الطريق برقم ٦.","vol":"15","page":522},{"text":"٨٠٢٤ - حدثنا أبو داود السجزي، قال: حدثنا محمد بن يحيى بن فارس (^١)، قال: حدثنا أحمد بن حنبل. ح\n⦗٥٢٣⦘ وحدثنا معاوية بن صالح (^٢)، قال: حدثنا يحيى بن معين، قالا: حدثنا يحيى بن زكريا بن أبي زائدة، قال: أخبرني عاصم الأحول (^٣)، عن الشعبي، عن عدي بن حاتم، أنّ النبي ﷺ (^٤) قال: \"إذا وقعت رميتك في ماء، فغرقت فماتت، فلا تأكل\" (^٥).\n_________\n(^١) هو: الذهلي النيسابوري الحافظ.\n(^٢) ابن أبي عبيد الله الأشعري الدمشقي.\n(^٣) عاصم الأحول، موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٢٨ / أ).\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق عاصم برقم ٦.\nفوائد الاستخراج:\n١) ذكر لقب \"عاصم\"، وهو الأحول، ولم يقع في رواية مسلم.","vol":"15","page":522},{"text":"٨٠٢٥ - حدثنا أبو داود السِّجزي، قال: حدثنا موسى بن إسماعيل (^١)، قال: حدثنا حماد (^٢)، عن عاصم (^٣)، عن الشعبي، عن عدي بن\n⦗٥٢٤⦘ حاتم، أن النبي ﷺ قال: \"إذا رميت بسهمك، وذكرت اسم الله فوجدته من الغد، ولم تجده في ماء، ولا فيه أثر غير سهمك، فكل، وإذا اختلط بكلابك كلب من غيرها، فلا تأكل، لا تدري لعله قتله الذي ليس منها\" (^٤).\n_________\n(^١) المنِقري، أبو سلمة التبوذكي.\nوقع في الأصل، والمطبوع تبعا له: ٥/ ١٣٢ و\" هـ\": مُؤمَّل بن إسماعيل لكن كتب فوق \"مؤمل\" في \" هـ\": موسى، وهذا هو الصحيح إن شاء الله تعالى، فإن المصنف ﵀ يروي هذا الحديث هنا عن أبي داود السجستاني، وقد أخرج أبو داود هذا الحديث في سننه، من طريق \"موسى بن إسماعيل\" بنفس الإسناد والمتن، كتاب الصيد: ٣/ ٢٧٠ \"حديث ٢٨٤٩\".\n(^٢) ابن سلمة بن دينار البصري.\n(^٣) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من طريق عاصم برقم ٦.","vol":"15","page":523},{"text":"٨٠٢٦ - حدثنا أبو حميد العَوْهي (^١)، قال: حدثنا يحيى بن صالح الوحاظي، قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن عاصم الأحول (^٢)، عن الشعبي، عن عدي بن حاتم، قال: قال النبي ﷺ: \"إذا وقعت رميتك في ماء، فلا تأكل\" (^٣).\n_________\n(^١) أحمد بن محمد بن سيار الحمصي.\n(^٢) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\"، وهو عند مسلم من هذا الطريق برقم ٦.","vol":"15","page":524},{"text":"٨٠٢٧ - حدثنا سليمان بن سيف (^١)، قال: حدثنا عارم، قال: أخبرنا ثابت بن يزيد (^٢)، قال: حدثنا عاصم (^٣)، عن الشعبي، عن عدي بن\n⦗٥٢٥⦘ حاتم، عن النبي ﷺ قال: \"إذا أرسلت كلبك وسميت، فأمسك وقتل، فكل، فإن أكل منه فلا تأكل، فإنما أمسك على نفسه، وإن خالط كلابا لم تذكر اسم الله عليها، فأمسكن وقتلن فلا تأكل، فإنك لا تدري أيها قتل، فإن / (^٤) رميت الصيد، فوجدته بعد يوم أو يومين، وليس به إلا أثر سهمك، فإن شئت أن تأكل فكل، فإن وقع في الماء فلا تأكل\" (^٥).\n_________\n(^١) أبو داود الحراني.\n(^٢) الأحول، أبو زيد البصري.\n(^٣) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٢٨/ ب).\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٩٩٦\".","vol":"15","page":524},{"text":"٨٠٢٨ - حدثنا الصَّغاني، وأبو أمية، قالا: حدثنا أبو عاصم (^١)، عن حيوة، قال: حدثني ربيعة بن يزيد الدمشقي. ح\nوحدثنا محمد بن أحمد بن الجنيد، قال: حدثنا أبو عاصم وأبو عبد الرحمن المقرئ (^٢) -واللفظ لأبي عاصم- قالا: حدثنا حيوة بن شريح، قال: أخبرني ربيعة بن يزيد، قال: حدثني أبو إدريس الخولاني، قال: حدثني أبو ثعلبة الخشني، قال: \"أتيت رسول الله ﷺ فقلت: يا رسول الله، إنّا بأرض أهل كتاب، أفنأكل في آنيتهم؟ وإنا بأرض صيد أصيد بقوسي، وأصيد بكلبي المعلّم، وكلبي الذي ليس بمعلّم، فأخبرنا ما يصلح لنا\n⦗٥٢٦⦘ من ذلك؟ قال رسول الله ﷺ: إذا كنتم بأرض أهل الكتاب يأكلون في آنيتهم، فلا تأكلوا فيها إلا أن لا تجدوا منها بُدّا، فإن لم تجدوا منها بدا فاغسلوها بالماء، ثم كلوا فيها، وإن كنتم بأرض صيد كما ذكرت، فما صدت بقوسك، فاكر اسم الله وكل، وما اصطدت بكلبك المعلم، فاذكر اسم الله وكل، وما اصطدت بكلبك الذي ليس بمعلَّم فأدركت ذكاته فكل\" (^٣) / (^٤).\n_________\n(^١) الضحاك بن مخلد الشيباني، الملقب بالنبيل.\n(^٢) أبو عبد الرحمن المقرئ وهو عبد الله بن يزيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب الصيد بالكلاب المُعلمَّة: ٣/ ١٥٣٢ \"حديث ٨\"، إلا أن مسلما لم يذكر لفظ الحديث من طريق المقرئ عن حيوة، وإنما ذكر لفظه من طريق عبد الله بن المبارك، عن حيوة، وأحال عليها بقوله: \"نحو حديث ابن المبارك\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الذبائح والصيد، باب صيد القوس: ٣/ ٤٥٢ \"حديث ٥٤٧٨\".\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من رواية عبد الله بن يزيد المقرئ، ومسلم أحال بها على رواية عبد الله بن المبارك.\n٢) ذكر كنية \"المقرئ\" وهي: أبو عبد الرحمن، ولم يذكرها مسلم.\n٣) ذكر نسبة أبي إدريس عائذ الله، وهو الخولاني، ولم يذكره مسلم.\n(^٤) (هـ ٨/ ٢٩/ أ).","vol":"15","page":525},{"text":"٨٠٢٩ - حدثنا العباس بن محمد الدوري، قال: حدثنا أبو عاصم، عن حيوة (^١)، قال: حدثني ربيعة بن يزيد، قال: حدثني أبو إدريس الخولاني،\n⦗٥٢٧⦘ قال: حدثني أبو ثعلبة الخشني، قال: \"أتيت رسول الله ﷺ. . .\" فذكر مثله، وقال عباس بدل \"اصطدت\": \"أصبت\" (^٢).\n_________\n(^١) حيوة: وهو ابن شريح؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٠٢٨\".","vol":"15","page":526},{"text":"٨٠٣٠ - حدثنا أبو يحيى بن أبي مسرَّة (^١)، قال: حدثنا عبد الله بن يزيد المقرئ (^٢)، قال: حدثنا حيوة، قال: أخبرني ربيعة بن يزيد الدمشقي، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني، قال: \"أتيت رسول الله ﷺ، فقلت: يا رسول الله! إنا بأرض قوم من أهل الكتاب. . .\" ثم ذكر بمعناه (^٣).\n_________\n(^١) هو: عبد الله بن أحمد بن زكريا المكي.\n(^٢) عبد الله بن يزيد المقرئ؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٠٢٨\".\nفوائد الاستخراج:\n١) التعريف بـ \"المقرئ\"، وأنه عبد الله بن بن يزيد، ومسلم اقتصر على \"المقرئ\" فقط.\n٢) تصريح عبد الله بن يزيد المقرئ بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":527},{"text":"٨٠٣١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: وأخبرني حيوة بن شريح، أنه سمع ربيعة بن يزيد الدمشقي، قال: سمعت أبا إدريس الخولاني يحدث أنه سمع أبا ثعلبة الخشني، يقول: \"أتيت النبي ﷺ فقلت: يا رسول الله! إنَّ أرضنا أرض صيد، أصيد بالكلب المُكلَّب،\n⦗٥٢٨⦘ وبالكلب الذي ليس بمكَلَّب، فأخبرني ماذا يحل لنا مما يحرم علينا من ذلك؟ فقال: أما ما صاد المكلب فكل مما أمسك عليك (^١) واذكر اسم الله عليه، وأما ما صاد كلبك الذي ليس مكلبا فأدركت ذكاته فكل منه، وما لم تدرك ذكاته فلا تأكل منه\" (^٢).\n_________\n(^١) (هـ ٨/ ٢٩/ أ).\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٠٢٨\"، ولم يذكر مسلم لفظه من طريق عبد الله بن وهب، وإنما ذكر لفظه من طريق ابن المبارك، وأحال عليه بقوله: \"نحو حديث ابن المبارك\"، ونبه مسلم كذلك على أن حديث ابن وهب لم يذكر فيه صيد القوس.\nفوائد الاستخراج:\n١) ذكر لفظ الحديث من طريق عبد الله بن وهب، ومسلم أحال به على رواية ابن المبارك.\n٢) تصريح ابن وهب بالإخبار، بينما روايته عند مسلم بالعنعنة، وقد وصف بالتدليس.","vol":"15","page":527},{"text":"٨٠٣٢ - حدثنا أبو داود السجزي، قال: حدثنا هناد (^١)، قال: حدثنا ابن المبارك، عن حيوة بن شريح بإسناده مثله (^٢).\n_________\n(^١) هناد وهو ابن السري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٨٠٢٨\"، وطريق هناد هذا، هو الذي ذكر مسلم لفظ الحديث منه.","vol":"15","page":528},{"text":"<span data-type='title' id=toc-1118>بيان إباحة أكل الصيد (^١) إذا غاب عن صاحبه ولم يدركه إلا بعد ثلاث، وحظر أكلها إذا أنتن (^٢) فذكره.</span>\n_________\n(^١) في الأصل: (صيد)، وما أثبته من \" هـ\".\n(^٢) النَّتْن: الرائحة الكريهة. انظر لسان الميزان: ١٣/ ٤٢٦.","vol":"15","page":529},{"text":"٨٠٣٣ - حدثنا أبو داود السجزي، قال: حدثنا يحيى بن معين. ح\nوحدثنا الصَّغاني، قال: أخبرنا يحيى بن معين، قال: حدثنا حماد بن خالد (^١)، عن معاوية بن صالح، عن عبد الرحمن بن جُبَير بن نُفير، عن أبيه، عن أبي ثعلبة الخشني، قال: قال رسول الله ﷺ في الصيد: \"إذا رميت بسهمك وسمَّيْت عليه، فغاب عنك ثلاث ليال، فكله ما لم ينْتِن\" (^٢).\n_________\n(^١) حماد بن خالد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إذا غاب عنه الصيد ثم وجده: ٣/ ١٥٣٢ \"حديث ٩\".","vol":"15","page":529},{"text":"٨٠٣٤ - حدثنا أبو أمية، قال: حدثنا أحمد بن حنبل، قال: حدثنا حماد بن خالد الخَيَّاط (^١)، قال: حدثنا (^٢) معاوية بن صالح بإسناده: \"فغاب ثلاثا ثم أدركته، فكله ما لم ينتن\" (^٣).\n_________\n(^١) حماد بن خالد؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٣٠ / أ).\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٣\".","vol":"15","page":529},{"text":"<span data-type='title' id=toc-1119>بيان تحريم أكل الصيد من السباع (^١) الذي له ناب، والدليل على إباحة لحوم السباع الذي ليس له ناب، وعلى أنّ غير السباع إذا كان له ناب جائز أكله.</span>\n_________\n(^١) السبع: هو المفترس من الحيوان، كالأسد والذئب والنمر والفهد، وما أشبهها مما له ناب، ويعدو على الناس والدواب فيفترسها.\nانظر النهاية في غريب الحديث: ٢/ ٣٣٧، تاج العروس: ١١/ ١٩٧.","vol":"15","page":530},{"text":"٨٠٣٥ - حدثنا أحمد بن شيبان، ويونس بن عبد الأعلى، قالا: حدثنا سفيان بن عيينة (^١)، عن الزهري، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني، \"أنَّ النبي ﷺ نهى عن أكل ذي ناب من السباع\" (^٢).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب تحريم أكل كل ذي ناب من السباع، كل ذي مخلب من الطير: ٣/ ١٥٣٣ \"حديث ١٢\".\nزاد مسلم في روايته من بعض طرق الحديث قول الزهري في آخر الحديث: \"ولم نسمع بهذا حتى قدمنا الشام\"، وسيذكره المصنف في الروايتين التاليتين.\nوأخرجه البخاري في صحيحه، كتاب الذبائح والصيد، باب أكل كل ذي ناب من السباع: ٣/ ٤٦٢ \"حديث ٥٥٣٠\".","vol":"15","page":530},{"text":"٨٠٣٦ - حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: أخبرنا ابن عيينة (^١). ح\n⦗٥٣١⦘ وحدثنا أبو أمية، قال: حدثنا القواريري (^٢)، قال: حدثنا ابن عيينة (^٣)، بإسناده مثله: \"عن كل ذي ناب من السباع\".\nزاد القواريري: \"وقال الزهري: ولم أسمع هذا الحديث حتى أتيت الشام\" (^٤)؛ أي: ليس له بالمدينة أصل.\nقال أبو عوانة: \"وهو من أنبل حديث\" (^٥).\n_________\n(^١) ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) هو: عبيد الله بن عمر بن ميسرة الجُشمي مولاهم، أبو سعيد البصري.\n(^٣) ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".\n(^٥) قوله: \"أي ليس له بالمدينة أصل،. . . إلى آخره\" ساقط من \" هـ\".","vol":"15","page":530},{"text":"٨٠٣٧ - حدثنا ابن الجنيد (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة (^٢)، قال: سمعت الزهري، يقول: أخبرني أبو إدريس الخولاني، عن أبي ثعلبة الخشني، \"أنَّ النبي ﷺ نهى عن كل ذي ناب من السباع\".\nقال الزهري: \"ولم أسمع هذا الحديث حتى أتيت الشام\" (^٣).\n_________\n(^١) أبو جعفر محمد بن أحمد بن الجنيد الدقاق البغدادي.\n(^٢) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".\nفوائد الاستخراج:\n١) تصريح سفيان بن عيينة بالسماع، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٢) تصريح الزهري بالإخبار، وروايته عند مسلم بالعنعنة، وهو مدلس.","vol":"15","page":531},{"text":"٨٠٣٨ - حدثنا يوسف القاضي، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١)، بمثله (^٢).\n_________\n(^١) سفيان وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".","vol":"15","page":532},{"text":"٨٠٣٩ - حدثنا أبو داود الحراني، قال: حدثنا أبو عاصم، عن ابن جريج (^١) قال: حدثني ابن شهاب (^٢)، عن حديث أبي إدريس الخولاني عائذ الله -قاصّ دمشق في خلافة عبد الملك بن مروان- عن أبي ثعلبة، \"أنَّ النبي ﷺ نهى عن (^٣) كل ذي ناب من السباع\" (^٤).\n_________\n(^١) (هـ ٨/ ٣٠/ ب).\n(^٢) ابن شهاب وهو الزهري، موضع الالتقاء مع مسلم.\n(^٣) \"عن\"، ساقطة من \" هـ\".\n(^٤) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".","vol":"15","page":532},{"text":"٨٠٤٠ - حدثنا يزيد بن سنان، قال: حدثنا محمد بن بكر (^١)، قال: أخبرنا ابن جُرَيج، قال: أخبرني ابن شهاب (^٢)، قال: نهي عن أكل كلّ ذي ناب من السباع، عن حديث أبي إدريس عائذ الله -قاصّ دمشق في خلافة عبد الملك- أن أبا ثعلبة الخشني حدثه \"أنه سمع رسول الله ﷺ نهى عن أكل كل ذي ناب من السباع\" (^٣).\n_________\n(^١) ابن عثمان البرساني، بضم أوله، وسكون الراء، وفتح السين المهملة، أبو عثمان البصري.\n(^٢) ابن شهاب، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".","vol":"15","page":532},{"text":"٨٠٤١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني مالك بن أنس، وابن أبي ذئب، وعمرو بن الحارث، ويونس بن يزيد وغيرهم، أن ابن شهاب حدثهم، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني \"أن رسول الله ﷺ نهى عن أكل كل ذي ناب من السباع\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\"، ولم يذكر مسلم لفظ حديث مالك بن أنس، وابن أبي ذئب، وأحال به على حديث يونس بن يزيد وعمرو بن الحارث.\nفوائد الاستخراج:\n١) تصريح مالك بن أنس بالتحديث، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٢) تصريح محمد بن عبد الرحمن بن أبي ذئب بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٣) تصريح يونس بن يزيد وهو الأيلي بالتحديث، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.\n٤) ذكر لفظ رواية مالك بن أنس وابن أبي ذئب، ولم يذكرها مسلم.","vol":"15","page":533},{"text":"٨٠٤٢ - حدثنا أبو أمية، قال: حدثنا خالد (^١)، عن مالك (^٢)، وعبيد الله بن موسى (^٣)، عن ابن أبي ذئب (^٤)، عن الزهري،\n⦗٥٣٤⦘ بمثله. ح (^٥)\nحدثنا محمد بن إسحاق السجزي (^٦)، والسلمي، قالا: حدثنا عبد الرزاق (^٧)، عن معمر، عن الزهري، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني، قال: \"نهى رسول الله ﷺ عن (^٨) أكل كل ذي ناب من السباع\" (^٩).\n_________\n(^١) ابن مخلد القطواني.\n(^٢) مالك وهو ابن أنس الأصبحي؛ موضع الالتقاء مع مسلم.\n(^٣) ابن أبي المختار باذام العبسي.\nوالقائل \"عبيد الله بن موسى\"، وهو أبو أمية.\n(^٤) ابن أبي ذئب؛ موضع الالتقاء مع مسلم.\n(^٥) (هـ ٨/ ٣١ / أ).\n(^٦) البيكندي نزيل مكة.\n(^٧) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٨) من هنا تبدأ القطعة الأخرى من النسخة (م).\n(^٩) الحديث تقدم تخريجه. انظر \"حديث ٨٨٠٣٥\"، وهو عند مسلم من طريق مالك وعبد الرزاق برقم ١٤، ومسلم لم يذكر لفظ الحديث من رواية عبد الرزاق، وإنما أحال به على مثل رواية يونس بن يزيد وعمرو بن الحارث عن الزهري.\nفوائد الاستخراج:\n١) ذكر لفظ رواية عبد الرزاق، ومسلم أحال به على رواية يونس وعمرو بن الحارث.","vol":"15","page":533},{"text":"٨٠٤٣ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب (^٢)، أن أبا إدريس عائذ الله بن عبد الله الخولاني أخبره، أن أبا ثعلبة الخشني -وكان أبو ثعلبة\n⦗٥٣٥⦘ زعموا أنه (^٣) قد أدرك النبي ﷺ وسمع منه- قال: \"سمعت رسول الله ﷺ ينهي عن كل ذي ناب من السبُع\" (^٤) (^٥).\n_________\n(^١) يعقوب بن إبراهيم بن سعد؛ موضع الالتقاء مع مسلم.\n(^٢) (ابن شهاب): ساقط من (م).\n(^٣) ساقط من (م).\n(^٤) في (م): (السباع).\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\"، وهو من طريق يعقوب عند مسلم برقم ١٤، ولم يذكر مسلم في روايته قوله: \"وكان أبو ثعلبة، زعموا أنه قد أدرك النبي ﷺ وسمع منه\".","vol":"15","page":534},{"text":"٨٠٤٤ - وحدثنا (^١) أبو داود (^٢)، قال: حدثنا يعقوب (^٣)، قال: حدثنا أبي، عن ابن شهاب بمثله سواء (^٤)، ولم يقل صالح (^٥).\n_________\n(^١) في (م): (حدثنا).\n(^٢) سليمان بن سيف الحراني.\n(^٣) في (م): (يعقوب بن إبراهيم)؛ وهو موضع الالتقاء مع مسلم.\n(^٤) سواء: ساقط من (م).\n(^٥) أي أن إبراهيم بن سعد الزهري المدني، لم يُدخل بينه وبين ابن شهاب صالحَ بن كيسان، كما في رواية مسلم، والظاهر أنه سمع الحديث عن صالح بن كيسان، عن ابن شهاب، ثم سمعه من ابن شهاب مباشرة، فحدث به على الوجهين، وإبراهيم بن سعد أدرك ابن شهاب، وروايته عنه ثابتة في الصحيحين.\nوالحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\"، وهو من طريق يعقوب بن إبراهيم عند مسلم برقم ١٤.","vol":"15","page":535},{"text":"٨٠٤٥ - حدثنا يوسف بن مُسلّم، قال: حدثنا حجاج، قال: حدثنا الليث، قال: حدثني عقيل (^١)، عن\n⦗٥٣٦⦘ ابن شهاب (^٢)، عن أبي إدريس، عن أبي ثعلبة الخشني صاحب رسول الله ﷺ قال: \"حرّم رسول الله (^٣) ﷺ لحوم الحمر الأهلية (^٤)، ولحوم كل ذي ناب من السباع\" (^٥).\n_________\n(^١) ابن خالد بن عَقيل، بالفتح، الأيلي، بفتح الهمزة بعدها تحتانية ساكنة ثم لام، =\n⦗٥٣٦⦘ = أبو خالد الأموي مولاهم.\n(^٢) ابن شهاب؛ موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٣١/ ب).\n(^٤) هي التي تألف البيوت، ولها أصحاب ترجع إليهم، وهي كالإنسية ضد الوحشية، فإنها لا أهل لها.\nانظر فيض القدير للمناوي: ٦/ ٣٠٤.\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٨ \"حديث ٢٣\".\nوالبخاري في صحيحه، كتاب الذبائح والصيد، باب لحوم الحمر الإنسية: ٣/ ٤٦٢ \"حديث ٥٥٢٧\"، كلاهما من طريق صالح بن كيسان، عن ابن شهاب به، إلا أنهما اقتصرا على تحريم لحوم الحمر الأهلية، وأما تحريم لحوم كل ذي ناب من السباع، فقد سبق أن خرجاه من طرق عن ابن شهاب مستقلا دون ذكر لتحريم الحمر الأهلية.\nانظر تخريج الحديث رقم \"٨٠٣٥\".\nورواية عُقيل هنا جمعت بين تحريم الحمر الأهلية، وبين تحريم كل ذي ناب من السباع في سياق واحد، وقد أخرجها كذلك أحمد في المسند: ٤/ ١٩٢ من طريق حَجَّاج بن محمد المصيصي به.\nولم ينفرد عُقيل عن ابن شهاب بهذا السياق الذي جمع بين تحريم الحمر الأهلية، وتحريم كل ذي ناب من السباع، بل تابعه على ذلك محمد بن الوليد بن عامر الزُّبيدي، عن الزهري، وهو ثقة ثبت، وهو من كبار أصحاب الزهري كما قال ابن حجر في التقريب \"ت: ٦٤١٢\". =\n⦗٥٣٧⦘ = أخرج روايته النسائي في سننه، كتاب الصيد والذبائح، تحريم أكل لحوم الحمر الأهلية: ٧/ ٢٣٣، حديث \"٤٣٥٣\"، وكذا المصنف كما سيأتي برقم ٨٠٥٠ كلاهما من طريق بقية بن الوليد، قال: حدثني الزُّبيدي، عن الزهري به، بنحوه.\nوقد قال الدارقطني ﵀: \"وهما صحيحان عن الزهري\"، يعني بذلك رواية من روى عن الزهري، عن أبي إدريس، عن أبي ثعلبة، عن النبي ﷺ، أنه نهى عن لحوم الحمر الأهلية، وعن كل ذي ناب من السباع، ورواية من روى عن الزهري، عن أبي إدريس، عن أبي ثعلبة، عن النبي ﷺ، أنه نهى عن كل ذي ناب من السباع، دون ذكر لحوم الحمر الأهلية.\nانظر العلل للدارقطني: ٦/ ٣١٦ - ٣١٧.","vol":"15","page":535},{"text":"٨٠٤٦ - حدثنا الربيع (^١)، قال: حدثنا الشافعي قال: أخبرنا مالك (^٢). ح (^٣).\nوحدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^٤)، أخبرني مالك بن أنس (^٥)، عن إسماعيل بن أبي حَكيم، عن عَبيدة بن سفيان (^٦)،\n⦗٥٣٨⦘ عن أبي هريرة، أن النبي ﷺ قال: \"أكل كل ذي ناب من السباع حرام\" (^٧).\n_________\n(^١) ابن سليمان المرادي.\n(^٢) مالك؛ موضع الالتقاء مع مسلم.\n(^٣) في \" هـ\": ح ح، مكررا، وهو خطأ.\n(^٤) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٥) في (م): (حدثنا يونس، أخبرنا ابن وهب، قال: أخبرني مالك. ح وحدثنا الربيع، أخبرنا الشافعي، أخبرنا مالك).\n(^٦) في (م): (عبيدة بن سفيان الحضرمي).\n(^٧) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب تحريم أكل كل ذي ناب من السباع كل ذي مخلب من الطير: ٣/ ١٥٣٤ \"حديث ١٥\"، وقد ذكر لفظ الحديث من رواية عبد الرحمن بن مهدي، عن مالك به.\nفوائد الاستخراج:\n١) ذكر لفظ رواية عبد الله بن وهب، عن مالك بن أنس، ومسلم أحال به على رواية عبد الرحمن بن مهدي، عن مالك.","vol":"15","page":537},{"text":"٨٠٤٧ - وحدثني (^١) أبو جعفر أحمد بن محمد بن أبي الحارث البغدادي (^٢)، قال: حدثنا موسى بن داود، قال: حدثنا سعيد بن عبد العزيز (^٣)، عن الزهري (^٤)، عن أبي إدريس، عن أبي ثعلبة الخُشني، قال: \"نهى رسول الله ﷺ عن كل ذي ناب من السباع\" (^٥).\nمن هنا لم يخرجاه (^٦). وهذا لا يوجد بالشام لسعيد (^٧).\n_________\n(^١) في (م): (حدثني).\n(^٢) هو أحمد بن محمد بن يوسف بن أبي الحارث، أبو جعفر البزاز البغدادي.\n(^٣) ابن أبي يحيى التنوخي، أبو محمد، ويقال: أبو عبد العزيز، الدمشقي.\n(^٤) الزهري؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٠٣٥\".\n(^٦) (من هنا لم يخرجاه): ساقط من (م).\n(^٧) يعني ابن عبد العزيز التنوخي، المتقدم في الإسناد السابق.\nوقد وقعت هذه الجملة في (م): (قال أبو عوانة: ليس هو لسعيد بالشام، وكان سعيد دمشقيا).","vol":"15","page":538},{"text":"٨٠٤٨ - (^١) حدثنا ابن أبي مسرَّة، قال: حدثنا محمد بن الحسن بن زبالة (^٢)، قال: حدثنا سليمان بن بلال، عن محمد بن أبي عتيق (^٣)، وموسى بن عقبة، عن ابن شهاب (^٤) بمثله (^٥) (^٦): \"ونهى عن أكل لحوم الحمر الأهلية\" (^٧).\n_________\n(^١) في (م) تأخر هذا الحديث عن الحديث الذي يليه برقم ٨٠٤٩.\n(^٢) بفتح الزاي وتخفيف الموحدة، الزبالي، بفتح الزاي، المخزومي، أبو الحسن المدني، توفي: قبل المئتين. كذبه جمع من الحفاظ، منهم: ابن معين، وأحمد بن صالح المصري، وأبو داود السجستاني، وقال الدارقطني: متروك، وقال ابن حجر: كذبوه.\nانظر تاريخ ابن معين برواية الدوي: ٢/ ٥١١، سؤالات البرقاني للدارقطني: \"ت: ٤٢٧\"، الإكمال: ٤/ ٢٢٣، تهذيب الكمال: ٢٥/ ٦٠، التقريب \"ت: ٥٨٥٢\".\nويلاحظ أن إخراج أبي عوانة لابن زلالة هنا في المتابعات، وإن كان الأولى به ﵀ ألا يذكره مطلقا في كتاب وسمه بالصحيح.\n(^٣) هو: محمد بن عبد الله بن أبي عتيق بن عبد الرحمن بن أبي بكر التيمي المدني، وقد ينسب إلى جده كما في إسناد الحديث هنا.\nقال محمد بن يحيى الذهلي: هو حسن الحديث عن الزهري، كثير الرواية، مقارب الحديث. . . . ذكره ابن حبان في الثقات: ٧/ ٣٦٤، وأخرج له البخاري مقرونا بغيره.\nوقال ابن حجر: مقبول! والظاهر: أنه أحسن حالا من هذه المرتبة، لقول الذهلي، وابن حبان، وإخراج البخاري له ولو مقرونا بغيره. والله أعلم.\n(^٤) ابن شهاب؛ موضع الالتقاء مع مسلم.\n(^٥) في (م): (بمثل حديث سعيد).\n(^٦) (م ٥/ ٢ /أ).\n(^٧) الحديث تقدم تخريجه. انظر \"حديث ٨٠٤٥\".","vol":"15","page":539},{"text":"٨٠٤٩ - حدثنا عباس الدوري، قال: حدثنا روح (^١)، قال: حدثنا صالح بن أبي الأخضر (^٢).\nح وحدثنا أبو أمية، قال: حدثنا عبد الغفار بن عبيد الله (^٣)، قال (^٤): حدثنا صالح بن أبي الأخضر، عن الزهري (^٥)، بإسناده (^٦) \"أنَّ النبي ﷺ نهى عن أكل كل ذي ناب من السباع، وعن لحوم الحمر الأهلية، وعن وطء الحُبالى\" (^٧).\n_________\n(^١) في (م): (روح بن عبادة) وهو ابن العلاء القيسي، أبو محمد البصري.\n(^٢) صالح بن أبي الأخضر لا يوجد في (م) وهو اليمامي، مولى هشام بن عبد الملك.\n(^٣) ابن عبد الأعلى القرشي الكُريزي، من أهل البصرة، توفي: بضع عشرة ومئتين، قال البخاري: ليس حديثه بالقائم، وذكره ابن حبان في التات وقال: ربما خالف، وسماه هناك: عبد الغفار بن إسماعيل بن عبد الله بن عبد الأعلى، وقال الذهبي في تاريخ الإسلام: ما رأيت أحدا ضعفه إلا البخاري، ثم ساق قوله المتقدم، وقال في السير: متوسط الحال. انظر الثقات لابن حبان: ٨/ ٤٢٠، تاريخ الإسلام، حوادث سنة (٢١١ - ٢٢٠) ص ٢٧٠، السير ١٠/ ٤٣٧.\n(^٤) في (م): (قالا).\n(^٥) الزهري؛ موضع الالتقاء مع مسلم.\n(^٦) (هـ ٨/ ٣٢ / أ).\n(^٧) الحديث تقدم تخريجه. انظر \"حديث ٨٠٤٥\" وليس عند مسلم قوله: \"وعن وطئ الحبالى\".\nوقد أخرج الحديث بهذه الزيادة، الطبراني في المعجم الكبير: ٢٢/ ٢١٠، حديث \"٥٦٠\"، من طريق النضر بن شميل، وابن عبد البر في التمهيد: ١٠/ ١١ من طريق أبي بكر العبدي.\nكلاهما \"النضر بن شميل، وأبو بكر العبدي\" عن صالح بن أبي الأخضر، عن الزهري، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني به بنحو رواية المصنف، وزاد ابن عبد البر في روايته النهي يوم خيبر عن المتعة. وهذا إسناد ضعيف، لضعف صالح بن =\n⦗٥٤١⦘ = أبي الأخضر. وقال الدارقطني في العلل: ٦/ ٣١٨ بعد أن ساق زيادة صالح بن أبي الأخضر عن الزهري في وطء الحبالى قال: \"وليس بمحفوظ عن الزهري\".\nوكذا ضعف رواية صالح بن أبي الأخضر هذه الحفاظ أبو عمر بن عبد البر، وقال: \"صالح بن أبي الأخضر، ليس ممن يحتج به في الزهري\". انظر التمهيد: ١١/ ١١.\nوقد تابع صالح بن أبي الأخضر على زيادة وطء الحبالى، أبو زيد أسامة بن زيد الليثي، فقد أخرج الطبراني في المعجم الكبير ٢٢/ ٢١٣، \"حديث ٥٦٩\"، ومسند الشاميين ٤/ ٣٤٤، \"حديث ٣٥\" من طريق عبد الله بن وهب، أخبرني أسامة بن زيد، عن مكحول، عن أبي إدريس، عن أبي ثعلبة، أن رسول الله ﷺ عام خيبر عن لحوم الحمر الإنسية، وأن توطأ حبلى من السبي حتى تضع، وعن كل ذي ناب من السباع\". وهي متابعة قاصرة كما ترى.\nقال الدارقطني في الأفراد: \"تفرد به أسامة بن زيد، عن مكحول، عن أبي إدريس عنه\".\nانظر أطراف الغرائب والأفراد لابن طاهر المقدسي، الورقة \"٢٦٥/أ\".\nوأسامة بن زيد، اختلف فيه الحفاظ بين موثق ومضعف، والذي خلص إليه ابن حجر أنه: صدوق يهم. وقد تقدم ذلك في ترجمته.","vol":"15","page":540},{"text":"٨٠٥٠ - حدثنا أبو أمية، قال: حدثنا يعلى (^١)، عن محمد بن إسحاق (^٢) ح.\nوحدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر (^٣)، قال: حدثنا يوسف بن الماجشون (^٤). ح\n⦗٥٤٢⦘ وحدثنا أبو أمية، قال: حدثنا حيوة (^٥)، قال: حدثنا بقية، قال: حدثنا الزُّبيدي (^٦). ح\nوحدثنا أبو داود الحراني، قال: حدثنا أبو غسَّان (^٧)، قال: حدثنا عبد العزيز بن أبي سلمة (^٨). ح\nوحدثنا ابن الجنيد (^٩)، قال: حدثنا القعنبي، قال: حدثنا أبو أويس، كلهم عن الزهري (^١٠)، عن أبي إدريس الخولاني، عن أبي ثعلبة الخشني، قال: \"سمعت النبي ﷺ ينهى عن أكل كل ذي ناب (^١١) من السباع (^١٢).\n⦗٥٤٣⦘ زاد الزُّبيدي: \"وعن لحوم الحمر الأهلية\" (^١٣).\nوقال أبو أويس في حديثه: \"نهى رسول الله ﷺ عن الخطفة (^١٤)، والنُّهْبة (^١٥)، والمُجَثَّمة (^١٦)، وعن كل ذي ناب من السباع\" (^١٧) (^١٨).\n_________\n(^١) في (م): (يعلى بن عبيد)، وهو ابن أبي أمية الكوفي، أبو يوسف الطنافسي.\n(^٢) ابن يسار، أبو بكر المطلبي مولاهم، المدني، إمام المغازي.\n(^٣) ابن علي بن عطاء المقدمي، أبو عبد الله الثقفي مولاهم، البصري.\n(^٤) يوسف الماجِشُون؛ موضع الالتقاء مع مسلم.\n(^٥) تصحف في (م) إلى (حياة)، وهو ابن شريح بن يزيد الحضرمي، أبو العباس الحمصي، توفي: ٢٢٤ هـ، وثقه جمع من الحفاظ، منهم ابن معين، ويعقوب بن شيبة، وابن حجر.\nانظر سؤالات ابن الجنيد لابن معين \"ت: ٢١٥\"، تهذيب الكمال: ٧/ ٤٨٢، التقريب \"ت: ١٦١١\".\n(^٦) بضم أوله وفتح الموحدة وسكون المثناة تحت وكسر الدال المهملة، وهو محمد بن الوليد بن عامر الزبيدي، أبو الهذيل الحمصي، القاضي.\n(^٧) مالك بن إسماعيل النهدي الكوفي.\n(^٨) هو: عبد العزيز بن عبد الله بن أبي سلمة الماجِشُون، بكسر الجيم بعدها معجمة مضمومة، المدني، نزيل بغداد، مولى آل الهُدير.\n(^٩) هو: محمد بن أحمد بن الجنيد الدقاق.\n(^١٠) الزهري؛ موضع الالتقاء مع مسلم.\n(^١١) في (م): \"نهى عن كل ذي ناب\".\n(^١٢) الحديث تقدم تخريجه. انظر \"حديث ٨٠٤٥\"، إلا أن رواية يوسف بن الماجِشُون عن =\n⦗٥٤٣⦘ = الزهري -عند مسلم-: نهى عن كل ذي ناب من السبع، ولم يذكر الأكل. نبه على هذا الإمام مسلم في الصحيح عقب رواية الحديث.\n(^١٣) وقد تقدم تخريج روايته هذه أثناء تخريج الحديث \"٨٠٤٥\".\n(^١٤) يريد ما اختطف الذئب من أعضاء الشاة وهي حية، لأن كل ما أبين من حي فهو ميت، والمراد: ما يقطع من أطراف الشاة، وذلك أنه لما قدم المدينة، رأى الناس يجبون أسنمة الإبل وأليات الغنم ويأكلونها. والخطفة المرة الواحدة من الخطف، فسمي بها العضو المختطف، أفاده ابن الأثير في النهاية في غريب الحديث: ٢/ ٤٩.\n(^١٥) المراد: أخذ مال المسلم قهرا جهرا، ومنه أخذ مال الغنيمة قبل القسمة اختطافا بغير تسوية. انظر فتح الباري لابن حجر: ١١/ ٧٦.\n(^١٦) هي كل حيوان ينصب ويرمى ليُقتل، إلا أنها تكثر في الطير والأرانب وأشباه ذلك مما\nيجثم في الأرض: أي يلزمها ويلتصق بها، وجثم الطائر جثوما، وهو بمنزلة البروك\nللإبل. أفاده ابن الأثير في النهاية: ١/ ٢٣٩، وانظر غريب الحديث للقاسم بن سلام الهروي: ١/ ٢٥٥، والفائق في غريب الحديث للزمخشري: ١/ ١٩٠.\n(^١٧) (هـ ٨/ ٣٢ /ب).\n(^١٨) الحديث تقدم تخريجه. انظر \"حديث ٨٠٤٥\"، وليس عند مسلم: النهي عن الخطفة والنهبة، والجثمة، وإنما هي ألفاظ زادها أبو أويس في حديثه عن الزهري، كما سيأتي بيانه.\nوقد أخرج رواية أبي أويس هذه الدارمي في سننه، كتاب الأضاحي، باب ما لا يؤكل من السباع: ١/ ٥١٥، حديث \"١٩١٤\"، والطبراني في المعجم الكبير: ٢٢/ ٢٠٩ =\n⦗٥٤٤⦘ = \"حديث ٥٥١\"، والبيهقي في السنن الكبير، كتاب الضحايا، باب ما جاء في المصبورة: ٩/ ٣٣٤، وابن عبد البر في التمهيد: ١١/ ٨، كلهم من طريق عبد الله بن مسلمة القعنبي، حدثنا أبو أويس عن الزهري به بنحوه. وفي رواية الدارمي والبيهقي وابن عبد البر: \"نهى عن أكل كل ذي ناب من السباع\" بينما رواية المصنف والطبراني \"كل ذي ناب من السباع\"، ولم يذكر الأكل.\nوهذا إسناد لا بأس به، أبو أويس الأصبحي، اختلف فيه العلماء بين مضعِّف وموثِّق كما تقدم في ترجمته، وقد خلص الحافظ ابن حجر إلى أنه صدوق يهم.\nوقال العلامة الألباني في السلسلة الصحيحة: ٥/ ٥٠٩ \"حديث ٢٣٩١\": \"إسناده حسن، وهو على شرط مسلم! \" اهـ.\nلكن هذا من حيث الظاهر، وإلا فإن رواية أبي أويس هذه معلّة، فقد قال الحافظ أبو عمر ابن عبد البر ما محصّله: \"إن أبا أويس الأصبحي انفرد عن الزهري في هذا الحديث بزيادة النهي عن الخطفة والنهبة والمجثمة، ولم يذكرها الرواة عن الزهري، ومنهم: مالك ومعمر وابن عيينة ويونس وعُقيل وعبد العزيز بن أبي سلمة وشعيب بن أبي حمزة والليث بن سعد، وإنما يحفظ هذا اللفظ من حديث أبي الدرداء، وهو حديث لين الإسناد. . .\" هذا ما يُفهم ويتحصل من كلام الحافظ ابن عبد البر على رواية أبي أويس هذه.\nانظر التمهيد: ١١/ ٧ - ٩، وشرح الزرقاني على الموطأ: ٣/ ١٢٠.\nلكن يمكن أن يقال إن أبا أويس لم ينفرد بهذه الزيادة، فقد أخرج أحمد في المسند: ٤/ ١٩٤، والنسائي في سننه، كتاب الصيد، باب تحريم أكل السباع: ٧/ ٢٢٨ \"حديث ٤٣٣٧\"، كلاهما من طريق بقية، عن بحير بن سعد، عن خالد بن معدان، عن جبير بن نفير، عن أبي ثعلبة، قال: قال رسول الله ﷺ: \"لا تحل النهبى، ولا يحل كل ذي ناب من السباع، ولا تحل المجثمة\"، وهذا لفظ أحمد ضمن حديث طويل، ورواية النسائي بنحوه مقتصرا على هذا الجزء من الحديث. =\n⦗٥٤٥⦘ = وإسناده رجاله كلهم ثقات، لكن بقية -وهو ابن الوليد بن صائد الكلاعي- كثير التدليس عن الضعفاء، كما قال ابن حجر في التقريب \"ت: ٧٤١\"، ولم يصرح بالتحديث.\nوبهذا يتبين أن زيادة النهي عن الخطفة والنهبة والمجثمة غير محفوظة من حديث أبي ثعلبة الخشني ﵁ والله تعالى أعلم.","vol":"15","page":541},{"text":"<span data-type='title' id=toc-1120>بيان حظر أكل كل ذي مخلب (^١) من الطير، وإباحة أكل كل طير ليس له مِخْلب </span>(^٢).\n_________\n(^١) في (م): (نابٍ مخلب) وهو كلام غير مستقيم، والمِخلب بكسر الميم وفتح اللام، وهو للطير والسباع بمنزلة الظفر للإنسان.\nانظر شرح صحيح مسلم للنووي: ١٣/ ٨٤.\n(^٢) في (م): (غير ذي مخلب).","vol":"15","page":546},{"text":"٨٠٥١ - حدثنا يحيى بن أبي طالب (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا شعبة، عن الحكم، عن ميمون بن مِهْران، عن ابن عباس، عن النبي ﷺ (^٣).\nوحدثنا أحمد بن مُلاعب، قال: حدثنا معلى بن أسد، قال: حدثنا يزيد بن زريع، عن شعبة (^٤)، عن الحكم، عن ميمون بن مهران، عن ابن عباس، \"أنَّ النبي ﷺ نهى عن كل ذي ناب من السباع، وكل ذي مخلب من الطير\" (^٥).\n_________\n(^١) اسم أبي طالب: جعفر بن الزبرقان، أبو بكر البغدادي.\n(^٢) الحفاف العجلي مولاهم البصري، نزيل بغداد.\n(^٣) في (م): كتب بعد (ﷺ): (ح).\n(^٤) شعبة في كلا الإسنادين؛ موضع الالتقاء مع مسلم.\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح، باب تحريم أكل كل ذي ناب من السباع كل ذي مخلب من الطير: ٣/ ١٥٣٤، حديث \"١٦\".","vol":"15","page":546},{"text":"٨٠٥٢ - حدثنا أبو المثنى معاذ بن المثنى بن معاذ العنبري، قال: حدثني أبي (^١)، قال: حدثني أبي (^٢)، عن شعبة، عن الحكم، عن ميمون بن مِهران، عن ابن عباس، قال: \"نهى رسول الله ﷺ عن كل ذي ناب من السباع، وكل ذي مخلب من الطير\" (^٣).\n_________\n(^١) هو المثنى بن معاذ بن معاذ العنبري، أبو الحسن البصري.\n(^٢) هو: معاذ بن معاذ العنبري، وهو موضع الالتقاء مع مسلم. وقد كتب في الأصل فوق \"حدثني أبي\" الثانية: صح، إشارة إلى أن هذه ليس بتكرار أو خطأ، وهي ساقطة من (م).\n(^٣) الحديث تقدم تخريجه. انظر \"حديث ٨٠٥١\".","vol":"15","page":547},{"text":"٨٠٥٣ - حدثنا يوسف القاضي (^١)، قال: حدثنا محمد بن أبي بكر المقدمي (^٢)، قال: حدثنا يحيى بن سعيد (^٣)، قال: حدثنا شعبة (^٤) بإسناده مرفوع بمثله (^٥) (^٦) (^٧).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي مولاهم.\n(^٢) (المقدمي) لا يوجد في (م).\n(^٣) ابن فروخ -بفتح الفاء وتشديد الراء المضمومة وسكون الواو ثم معجمة- التيمي، أبو سعيد القطان -بقاف في أوله ونون في آخره- البصري، إمام حافظ مشهور.\n(^٤) شعبة؛ موضع الالتقاء مع مسلم.\n(^٥) في (م): (مثله مرفوع).\n(^٦) الحديث تقدم تخريجه. انظر \"حديث ٨٠٥١\".\n(^٧) (هـ ٨/ ٣٣ / أ).","vol":"15","page":547},{"text":"٨٠٥٤ - حدثني محمد بن الليث المروزي (^١)، قال: أخبرنا عَبْدان، قال: أخبرني أبي (^٢)، عن شعبة (^٣)، (^٤) عن الحكم، عن ميمون بن مهران، عن ابن عباس، قال: كان شعبة يرفع هذا الحديث، فإذا سُئِل عن رفعه أبي أن يذكر ذلك (^٥) (^٦).\n_________\n(^١) في المخطوط: الفزاري، والصواب ما أثبته لوروده عند المصنف في مواضع، منها (حديث رقم ٣٥٧٩).\n(^٢) هو: عثمان بن جبلة بن أبي رواد العتكي مولاهم، المروزي.\n(^٣) شعبة؛ موضع الالتقاء مع مسلم.\n(^٤) (م ٥/ ٢ / ب).\n(^٥) الحديث تقدم تخريجه. انظر \"حديث ٨٠٥١\"، وليس عند مسلم قوله: \"كان شعبة رفع هذا الحديث. . .\" الخ، وقد أخرج الحديث مع هذه الزيادة أحمد في المسند: ١/ ٢٨٩ من طريق عبد الله بن المبارك، قال: حدثنا شعبة، عن الحكم به، وفي آخر الحديث \"قال -القائل هو عبد الله بن المبارك- رفعه الحكم، قال شعبة: وأنا أكره أن أحدث برفعه. قال غيلان والحجاج، عن ميمون بن مهران، عن ابن عباس، لم يرفعه\". وإسناده صحيح، قال العلامة أحمد شاكر ﵀ في تعليقه على المسند: ٢/ ٢١٥، حديث \"٢٦١٩\": \"وتردُّدُ شعبة في رفعه، بعد أن جزم بأن شيخه رفعه، لا يصلح علة للحديث، وكذلك روايته إياه موقوفا عن غيلان والحجاج.\nوالحديث ثابت مرفوعا\" اهـ. وغيلان هو ابن جامع بن أشعث المحاربي، أبو عبد الله الكوفي، أخرج له مسلم، وهو ثقة كما في التقريب \"ت: ٥٤٠٣\".\nوأما حجاج فهو: ابن أرطاة بن ثور النخعي أبو أرطاة الكوفي، أخرج له مسلم، وهو صدوق كثير الخطأ والتدليس كما في التقريب \"ت: ١١٢٧\"، وانظر تحفة الأشراف مع النكت الظراف: ٥/ ٢٥٢ - ٢٥٣، حديث \"٦٥٠٦\".\n(^٦) كتب في (م) بعد هذا الحديث: (حدثنا يحيى بن أبي طالب، حدثنا عبد الوهاب بن =\n⦗٥٤٩⦘ = عطاء، حدثنا شعبة، بمثله مرفوع)، وهذا الحديث مكرر، وقد تقدم في صدر هذا الباب.","vol":"15","page":548},{"text":"٨٠٥٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا أبو عوانة، عن الحكم، وأبي بِشْر، عن ميمون بن مهران، عن ابن عباس، قال: \"نهى رسول الله ﷺ عن كل ذي ناب من السُّبُع، وكل ذي مِخْلب من الطير\" (^٢).\nرواه ابن حنبل (^٣)، عن أبي داود (^٤).\n_________\n(^١) أبو داود وهو سليمان بن داود الطيالسي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه، انظر \"حديث ٨٠٥١\".\n(^٣) في (م): أحمد بن حنبل، وهو: الإمام أحمد بن محمد بن حنبل أبو عبد الله الشيباني.\n(^٤) أخرج هذه الرواية مسلم في صحيحه؛ قال: حدثنا أحمد بن حنبل، حدثنا سليمان بن داود، حدثنا أبو عوانة … وذكر بقية إسناد الحديث ومتنه، وقد تقدم تخريجه، انظر \"حديث: ٨٠٥١\".","vol":"15","page":549},{"text":"٨٠٥٦ - حدثنا أبو قلابة، قال: حدثنا حجاج بن منهال (^١). ح\nوحدثنا أبو أمية، قال: حدثنا موسى بن داود (^٢)، وأحمد بن عبد الملك الحراني (^٣)، قالوا: حدثنا أبو عوانة (^٤)، عن أبي بشر، عن ميمون بن مهران،\n⦗٥٥٠⦘ عن ابن عباس، \"أنَّ النبي ﷺ نهى عن كل ذي ناب من السَّبُع، وعن كل ذي مخلب من الطير\" (^٥) (^٦) (^٧).\n_________\n(^١) الأنماطي أبو محمد السلمي مولاهم البصري.\n(^٢) الضبي أبو عبد الله الطرسوسي؛ نزيل بغداد، الخُلقاني.\n(^٣) هو: ابن عبد الملك بن واقد الحراني، أبو يحيى الأسد.\n(^٤) أبو عوانة وهو الوضاح بن عبد الله اليشكري؛ موضع الالتقاء مع مسلم.\n(^٥) لم يذكر في (م) لفظ الحديث، وإنما قال: (بمثله).\n(^٦) الحديث تقدم تخريجه، انظر \"حديث ٨٠٥١\".\n(^٧) (هـ ٨/ ٣٣/ ب).","vol":"15","page":549},{"text":"٨٠٥٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا (^١) يحيى بن حسان. ح\nوحدثنا الدنداني (^٢)، قال: حدثنا مسدد، قالا: حدثنا أبو عوانة (^٣) عن أبي بشر، عن ميمون، بإسناده مثله (^٤).\n_________\n(^١) في \" هـ\": (أخبرنا)، كتب فوقها: (حدثنا).\n(^٢) موسى بن سعيد الدنداني.\n(^٣) أبو عوانة وهو الوضاح بن عبد الله اليشكري؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٨٠٥١\".","vol":"15","page":550},{"text":"<span data-type='title' id=toc-1121>بيان إباحة صيد دواب البحر، وإباحة أكل ما يقذف البحر من دوابه الميتة.</span>","vol":"15","page":551},{"text":"٨٠٥٨ - حدثنا أحمد بن شيبان الرملي، قال: حدثنا سفيان بن عيينة (^١)، سمع عمروٌ جابرَ بن عبد الله، يقول: \"بعثنا رسول الله ﷺ في ثلاثمئة راكب، وأميرنا أبو عُبيدة بن الجراح، يطلب عِيرَ (^٢) قريش، فأقمنا على الساحل حتى فني أزوادنا، فأكلنا الخَبَط (^٣)، ثم إن البحر ألقى لنا (^٤) دابة يقال له (^٥) العنبر، فأكلنا منه نصف (^٦)\n⦗٥٥٢⦘ شهر، حتى صلحت أجسامنا، وأخذ أبو عبيدة بن الجراح ضِلعا (^٧) من أضلاعه فنَصَبَه، ونظر إلى أطول بعير في الجيش وأطول رجل فحمله عليه، فجاز تحته، وقد كان رجل نحر ثلاث جزائر (^٨)، ثم ثلاث جزائر (^٩) ثم نهاه أبو عبيدة (^١٠)، وكانوا يرونه\n⦗٥٥٣⦘ قيس بن سعد\" (^١١) (^١٢).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) العِير: هي الإبل بما عليها من الأحمال، وقيل: قافلة الحمير، فكثرت حتى سميت بها كل قافلة كأنها جمع عَير، والمراد بها في الحديث: إبل قريش ودوابهم التي كانوا يتأجرون عليها.\nانظر غريب الحديث للخطابي: ٢/ ١٣٦، الفائق في غريب الحديث: ٣/ ٤٣، النهاية لابن الأثير: ٣/ ٣٢٩.\n(^٣) الخبَط: بالتحريك ورق الشجر المخبوط، وهو من علف الإبل، مأخوذ من الخبط: وهو ضرب الشجر بالعصا ليتناثر ورقها.\nانظر الفائق في غريب الحديث: ١/ ٣٤٨، النهاية في غريب الحديث لابن الأثير: ٢/ ٧.\n(^٤) (لنا): ساقط من (م).\n(^٥) في (م): (لها).\n(^٦) اختلفت الروايات عن جابر ﵁ في عدد الأيام التي أقاموا فيها يأكلون من العنبر، ففي =\n⦗٥٥٢⦘ = هذه الرواية، -رواية عمرو بن دينار، عن جابر- \"نصف شهر\"، وقد أخرجها الشيخان كما سيأتي في التخريج، وفي رواية أبي الزبير عن حابر: \"فأقمنا عليها شهرا\" وستأتي عند المصنف برقم ٨٠٦١، وهي عند مسلم، ولأبي الزبير رواية أخرى سيذكرها المصنف برقم ٨٠٦٤: \"فأقمنا عليها عشرين ليلة\"، وفي رواية وهب بن كيسان، عن جابر: \"فأكلنا منه ثمانية عشر يوما\"، وهي عند الشيخين، وسيذكرها المصنف برقم ٨٠٦٨.\nوقد جنح الإمام النووي ﵀ إلى ترجيح رواية \"الشهر\" لأن قائلها معه زيادة علم، ومن روى دونها لم ينف الزيادة، ولو نفاها قدم المثبت …، وفي حين جنح الحافظ ابن حجر إلى مسلك الجمع فقال: \"إن الذي قال: ثمان عشرة، ضبط ما لم يضبطه غيره، ومن قال: نصف شهر ألغى الكسر الزائد وهو ثلاثة أيام، ومن قال: شهرا جبر الكسر أو ضم بقية المدة التي كانت قبل وجدانهم الحوت إليها، وقال: إنّ هذا الجمع أولى.\nانظر شرح صحيح مسلم للنووي: ١٣/ ٩٠، فتح الباري: ٨/ ٤١٠.\n(^٧) بفتح اللام وسكونها، لغتان. انظر تاج العروس: ١١/ ٣٠٨.\n(^٨) جمع جَزور، وهو البعير، ذكرا أو أنثى. انظر النهاية في غريب الحديث: ١/ ٢٦٦،\nوقيد الحميدي الجزور بما يصلح للذبح. انظر تفسير غريب ما في الصحيحين ص ٩١.\n(^٩) (هـ ٨/ ٣٤/ أ).\n(^١٠) في (م): (وقد كان رجل نحر ثلاث جزائر ثم ثلاث ثم ثلاث، ثم نهاه أبو عبيدة).\n(^١١) ابن عبادة النصاري الخزرجي، أحد فضلاء الصحابة الجلة، من دهات العرب من أهل الرأي والمكيدة في الحرب، مع النجدة والسخاء والشجاعة. توفي في آخر خلافة معاوية بالمدينة على ما صوبه الحافظ ابن حجر.\nانظر الاستيعاب \"٣/ ت: ٢١٥٨\"، الإصابة \"٥/ ت: ٧١٩٢\".\n(^١٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد، باب إباحة ميتات البحر: ٣/ ١٥٣٦، حديث (١٨) ولفظه أطول من لفظ المصنف، لكن ليس عند مسلم قوله في آخر الحديث \"وكانوا يرونه قيس بن سعد\"، وقد أخرج هذه الزيادة البخاري في صحيحه بلفظ أوضح؛ وهو: \"أن قيس بن سعد قال لأبيه: كنت في الجيش فجاعوا، قال: انحر، قال: نحرتُ، قال: ثم جاعوا، قال: انحر، قال: نحرت، قال: ثم جاعوا، قال: انحر، قال: نحرت، ثم جاعوا، قال: انحر، قال: نهيت\". وهي كذلك عند المصنف بهذا اللفظ كما في الحديث التالي برقم ٨٠٥٩.\nوالحديث أخرجه البخاري في صحيحه بنحوه ولفظه أطول، كتاب المغازي، باب غزوة سيف البحر: ٣/ ١٦٥، \"حديث ٤٣٦١\"، وكذا أخرجه في مواطن أخر، أذكر ما يحتاج منها عند تخريج روايات الحديث التالية.\nفوائد الاستخراج:\n١) تعيين سفيان الواقع في إسناد مسلم، وأنه ابن عيينة.\n٢) تعيين الرجل الذي نحر تسع جرائر ثم نهاه أبو عبيدة عن ذلك، وهو قيس بن سعد، ولم يسمه مسلم في روايته.","vol":"15","page":551},{"text":"٨٠٥٩ - حدثنا أبو داود الحراني، قال: حدثنا علي (^١)، قال: حدثنا سفيان (^٢)، قال: الذي حفظنا (^٣) (^٤) من عمرو بن دينار، قال: سمعت جابر بن عبد الله يقول: \"بعثنا رسول الله ﷺ ثلاثمئة راكب، أميرنا أبو عبيدة، نرصد (^٥) عير قريش، فأتينا الساحل، فأقمنا به نصف شهر، فأصابنا جوع شديد حتى أكلنا الخبط، فألقى (^٦) لنا البحر دابة يقال لها العنبر، فأكلنا منه نصف شهر، وادّهنا من ودكه (^٧)، حتى ثابت إلينا أجسامنا (^٨). قال: فأخذ أبو عبيدة (^٩) ضلعا من أضلاعه، وعمد إلى أطول رجل، أو: رجل معه بعير، فمرّ من تحته\" فقال عمرو (^١٠): سمعت\n⦗٥٥٥⦘ جابر بن عبد الله يقول: \"وقد كان رجل من القوم نحر ثلاث جزائر (^١١)، ثم ثلاث جزائر، ثم نحر ثلاث جزائر، ثم إن أبا عبيدة نهاه، وكان عمرو يقول: أخبرني أبو صالح، أن قيس بن سعد قال: كنت في الجيش فجاعوا، قال (^١٢): انْحَر، فنحرت، ثم جاعوا (^١٣) فقال: انْحر، قال: نحرت (^١٤)، ثم جاعوا، قال: انحر، قال: فنحرت\".\nوقال أبو الزبير: سمعت جابرا يقول: \"أخرجنا من حجاج (^١٥) عينه كذا وكذا قُلّة من وَدَك، وجلس في حِجاج عينه أربعة (^١٦)، قال: فسألَنا رسول الله ﷺ: هل كان معكم منه شيء (^١٧)؟ قال: وكان مع أبي عبيدة\n⦗٥٥٦⦘ جِراب (^١٨) من تمر، فكان يُطعمنا منه قبضةً قبضةً، حتى صار إلى تمرة تمرة\" (^١٩) (^٢٠).\n_________\n(^١) ابن عبد الله بن جعفر البصري، المعروف بابن المديني.\n(^٢) سفيان وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) في (م): (حفظناه).\n(^٤) (م ٥/ ٣/ أ).\n(^٥) في (م): (يرصده).\n(^٦) في (م): (قال فألقى).\n(^٧) الودك: دسم اللحم ودُهنه الذي يستخرج منه، أفاده ابن الأثير في النهاية: ٥/ ١٦٩.\n(^٨) أي رجعت إلى القوة، وهو بالثاء المثلثة.\nانظر: مكمّل إكمال الكمال للسنوسي: ٧/ ٢٣.\n(^٩) (أبو عبيدة): ساقط من (م).\n(^١٠) ابن دينار.\n(^١١) في (م): (ثم نحر ثلاث جزائر).\n(^١٢) القائل هو: سعد بن عبادة الأنصاري، والد قيس بن سعد، يوضح هذا رواية البخاري في الكتاب والباب السابقين، والتي أخرجها من نفس طريق المصنف، وفيها: \"أن قيس بن سعد قال لأبيه: كنت في الجيش، فجاعوا، قال: انحر، قال: نحرت .... \".\n(^١٣) (هـ ٨/ ٣٤/ ب).\n(^١٤) في (م): (فنحرت).\n(^١٥) حِجَاج العين: بكسر الحاء وفتحها: هو العظم المستدير حول العين.\nانظر تفسير غريب ما في الصحيحين ص ٢١٠، مشارق الأنوار: ١/ ١٨١.\n(^١٦) في (م): (أربعة عشر)، وهي كذلك في \" هـ\": لكن الناسخ لـ (هـ) أشار إلى إلغاء كلمة (عشر).\n(^١٧) في (م): (قال: هل معكم منه شيء).\n(^١٨) بكسر الجيم وفتحها، والكسر أفصح، وهو وعاء من جلد.\nانظر مشارق الأنوار: ١/ ١٤٤، شرح صحيح مسلم للنووي: ١٣/ ٨٦.\n(^١٩) الحديث تقدم تخريجه، انظر \"حديث ٨٠٥٨\" ورواية أبي الزبير الواقعة في آخر الحديث، أخرجها مسلم مستقلة، من طريق أبي خيثمة زهير بن معاوية عنه به بنحوه، ولفظها أطول من لفظ المصنف، وكذا أخرجها البخاري في صحيحه، بإسناد مستقل من طريق ابن جُرَيج عنه به بلفظ مختصر، في الكتاب والباب السابقين \"حديث ٤٣٦٢\".\nفوائد الاستخراج:\n١ - تصريح أبي الزبير بالسماع من جابر، وروايته عند مسلم بالعنعنة، وهو مدلس.\n(^٢٠) كُتب في هامش النسخة (هـ) بعد هذا الحديث وبخط صغير: \"من هنا لم يخرجاه\"، لكن وضع بجانبها الناسخ علامة التضبيب، ولذلك لم أثبتها في المتن.","vol":"15","page":554},{"text":"٨٠٦٠ - حدثني مُطيَّن، قال: حدثنا أبو كريب، قال: حدثنا أبو خالد الأحمر، عن سفيان (^١)، عن عمرو بن دينار، عن جابر، قال: \"بعثنا رسول الله ﷺ في سرية ثلاثمئة راكب، فأصابنا جوع شديد وجَهْد (^٢) فألقى البحر لنا حوتا (^٣) … \" وذكر الحديث (^٤) (^٥).\n_________\n(^١) سفيان وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (أو جهد).\n(^٣) في (م): (فألقى لنا البحر حوتا).\n(^٤) الحديث تقدم تخريجه، انظر \"حديث ٨٠٥٨\".\n(^٥) (هـ ٨/ ٣٦/ أ).","vol":"15","page":556},{"text":"٨٠٦١ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد بن أَعْيَن (^١)، وأبو جعفر النفيلي (^٢)، قالا: حدثنا زهير (^٣)، قال: حدثنا أبو الزبير، عن جابر، قال: \"بعثنا رسول الله ﷺ وأمّر علينا أبا عبيدة بن الجراح يتلقى عِيرا لقريش، وزوَّدنا جرابا من تمر لم يجد لنا غيره، فكان أبو عبيدة يعطينا تمرة تمرة، قال: قلت: كيف (^٤) كنتم تصنعون بها؟ قال: كنا نمصُّها (^٥) كما يمص (^٦) الصبي، ثم نشرب عليها من الماء، فتكفينا يومنا إلى الليل، قال (^٧): وكنا نضرب بعصينا الخبط، ثم نَبُلُّه بالماء، فنأكله (^٨) قال: وانطلقنا على ساحل البحر، فرفع لنا على ساحل البحر كهيئة الكَثِيب الضَّخْم، فأتيناه، فإذا نحن بدابة تدعى العَنْبَر (^٩)، قال أبو عبيدة: ميتة، ثم قال: لا، بل نحن رسل\n⦗٥٥٨⦘ رسول الله ﷺ، وفي سبيل الله، وقد اضطررتم فكلوا، قال: فأقمنا عليها شهرا -ونحن ثلاثمئة- حتى سَمِنَّا. قال: ولقد رأيتنا نغترف من وَقْب (^١٠) عينه بالقلال الدُّهن، ونقتطع منه الفِدْر (^١١) كالثور -أو: كقدر (^١٢) الثور- ولقد أخذ منا أبو عبيدة ثلاثة عشر رجلا، فأقعدهم في وقب عينيه، وأخذ ضلعا من أضلاعه فأقامها، ثم رحَّل (^١٣) أعظم بعير منا (^١٤)، فمر\n⦗٥٥٩⦘ تحتها، قال: وتزودنا من لحمه وشَائِق (^١٥)، فلما قدمنا المدينة أتينا رسول الله ﷺ فذكرنا ذلك له، فقال (^١٦): هو رزق أخرجه الله لكم، فهل معكم من لحمه شيء فتطعمونا؟ قال: فأرسلنا إلى رسول الله ﷺ منه، فأكله\" (^١٧).\n_________\n(^١) الحراني أبو علي.\n(^٢) عبد الله بن محمد بن علي بن نفيل الحراني.\n(^٣) زهير، وهو ابن معاوية بن حُديج الجعفي، موضع الالتقاء مع مسلم.\n(^٤) في \" هـ\": (فكيف).\n(^٥) ضبطها النووي: بفتح الميم وضمها، وقال: والفتح أفصح وأشهر. انظر شرحه على صحيح مسلم: ١٣/ ٨٦.\n(^٦) (م/ ٣/ ب).\n(^٧) (قال)، ساقط من (م).\n(^٨) في (هـ): فيأكله بالياء المثناة التحتية، وهو خطأ.\n(^٩) (هـ ٨/ ٣٦ ب).\n(^١٠) بفتح الواو وسكون القاف وموحدة، أي داخل عينه ونقرتها، وأصل الوقب: الدخول.\nانظر غريب الحديث لأبي عبيد الهروي: ٢/ ١٩٤، الديباج للسيوطي: ٥/ ١٢.\n(^١١) ضبطها ابن حجر: بكسر الفاء وفتح الدال، جمع فدرة؛ بفتح ثم سكون وهي القطعة من اللحم وغيره.\nانظر الفائق في غريب الحديث: ٣/ ٩٥، فتح الباري: ٨/ ٤١١.\n(^١٢) قال النووي ﵀: \"رويناه بوجهين مشهورين في نسخ بلادنا، أحدهما: بقاف مفتوحة ثم دال ساكنة، أي مِثْل الثور، والثاني: \"كفِدر\" بفاء مكسورة ثم دال مفتوحة؛ جمع فَدْرة، والأول أصح. وادعى القاضي -يعني عياض - أنه تصحيف، وأن الثاني هو الصواب، وليس كما قال\". اهـ\nانظر مشارق الأنوار للقاضي عياض: ٢/ ١٤٨، وشرح صحيح مسلم للنووي: ١٣/ ٨٨.\n(^١٣) بفتح الحاء، أي جعل عليه رَحْلا، قال الأبي: عدّي \"رَحَل\" بنفسه، وهو صحيح.\nانظر إكمال إكمال المعلم للأبي: ٢/ ١٧، ومكمل إكمال الإكمال للسنوسي: ٧/ ٢١.\n(^١٤) في (هـ) و(م): (معنا).\n(^١٥) بالشين المعجمة والقاف، جمع وشيقة، قال أبو عبيد: الوشِقة أن تقطع الشاة أعضاء، ثم تُغلى إغلاءة ولا يبلغ بها النُّضج كله، ثم ترفع في الأوعية في الأسفار وغيرها\".\nانتهى باختصار يسير.\nانظر غريب الحديث لأبي عبيد الهروي: ٤/ ٤٠٣، شرح صحيح مسلم للنووي: ١٣/ ٨٨ - ٨٩.\n(^١٦) في (م): (قال).\n(^١٧) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من طريق زهير برقم ١٧.","vol":"15","page":557},{"text":"٨٠٦٢ - حدثنا ابن أبي رجاء، قال: حدثنا شعيب بن حرب (^١)، قال: حدثنا زهير (^٢)، بإسناده بنحوه (^٣).\n_________\n(^١) المدائني أبو صالح، نزيل مكة.\n(^٢) زهير هو ابن معاوية الجعفي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\".","vol":"15","page":559},{"text":"٨٠٦٣ - حدثنا الصَّغاني، قال: حدثنا أحمد بن يونس (^١)، قال: حدثنا زهير، بإسناده مثله، إلى قوله: \"ولقد رأيتنا نغترف من وقب عينه،\n⦗٥٦٠⦘ وأخذ (^٢) ضلعا من أضلاعه فأقامها (^٣) ثم رحل أعظم بعير منا (^٤) فمر تحتها، وتزودنا من لحمه … \" فذكر مثله (^٥).\n_________\n(^١) أحمد بن يونس؛ موضع الالتقاء مع مسلم، وهو أحمد بن عبد الله بن يونس التميمي اليربوعي، نسب لجده.\n(^٢) في (م): (قال: وأخذ).\n(^٣) (هـ ٨/ ٣٧ / أ).\n(^٤) في (م): (معنا).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهذه الرواية عند مسلم برقم (١٧).","vol":"15","page":559},{"text":"٨٠٦٤ - حدثنا (^١) يعقوب بن عبيد النَّهْرَتِيري (^٢)، وأبو أمية، ويوسف القاضي، قالوا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب (^٣)، عن أبي الزبير (^٤)، عن جابر، \"أنَّ النبي ﷺ بعث سرية وأمّر عليهم أبا عبيدة بن الجراح، وزودنا جِرابا من تمر، فكان أبو عبيدة يقسمها (^٥) قبضة قبضة، ثم قلّ ذلك، حتى صرنا إلى أقل [من] (^٦) ذلك حتى صرنا إلى تمرة\n⦗٥٦١⦘ تمرة (^٧)، فلما فقدناها، وجدنا فقدها، فمررنا بساحل البحر، فإذا حِمْل يقال له العنبر (^٨) ميتا (^٩)، فأردنا (^١٠) أن نجاوزه، ثم قلنا: جيش رسول الله ﷺ فأقمنا عليه عشرين (^١١) ليلة، نأكل من لحمه ونَدَّهِن من شحمه، قال: ولقد قعدنا ثلاثة عشر في عينه، ولقد نَصَب أبو عبيدة بضلع منه، فسار عليه الراكب، قال: فاتخذ منه أبو عبيدة وشيقة، فلما قدمنا على رسول الله ﷺ ذكرنا ذلك له، قال: فقال: إنما ذاك رزق ساقه الله إليكم، فهل عندكم منه شيء؟ \" (^١٢).\n_________\n(^١) هذا الحديث تأخر في (م) عن الحديث الذي يليه (رقم: ٨٠٦٥).\n(^٢) ضبطه السمعاني بفتح النون وسكون الهاء وبعدها الراء وكسر التاء المنقوطة من فوقها باثنتين وبعدها الياء المنقوطة من تحتها وفي آخرها الراء! وهو يعقوب بن عبيد بن أبي موسى النّهرتيري البغدادي.\n(^٣) ابن أبي تميمة كيسان السختياني، أبو بكر البصري. وضبط السمعاني السختياني: بفتح السين المهملة، وسكون الخاء المعجمة بواحدة، وكسر التاء المنقوطة باثنتين من فوقها، وفتح الياء المنقوطة باثنتين من تحتها، وفي آخرها النون.\n(^٤) أبو الزبير وهو محمد بن مسلم بن تدرس المكي؛ موضع الالتقاء مع مسلم.\n(^٥) في (م): (يعطي).\n(^٦) ما بين المعقوفتين زيادة من نسخة (م).\n(^٧) (تمرة) الثانية، ساقطة من (م).\n(^٨) في (م): (فإذا نحن بحمل البحر يقال له العنبر).\n(^٩) في (م): (ميتا على ساحل البحر).\n(^١٠) في (م): (قال: فأردنا).\n(^١١) (هـ ٨/ ٣٧/ ب).\n(^١٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من طريق أبي الزبير برقم ١٧.","vol":"15","page":560},{"text":"٨٠٦٥ - حدثنا أحمد بن محمد بن أبي بكر المقدَّمي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، قال: حدثنا (^١) أيوب بإسناده: \"بعث رسول الله صلى الله عليه بسرية … \" فذكر مثله (^٢) (^٣) (^٤).\n_________\n(^١) (قال: حدثنا) وقعت في (م) (عن).\n(^٢) في (م): ذكر لفظ الحديث، وهو مطابق للفظ الرواية السابقة رقم (٨٠٦٤) إلا في ألفاظ يسيرة.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\".\n(^٤) (م/ ٤/ أ).","vol":"15","page":561},{"text":"٨٠٦٦ - حدثنا يوسف بن سعيد المصيصي، قال: حدثنا حَجَّاج بن محمد (^١)، عن ابن جُرَيج (^٢)، قال: أخبرني عمرو بن دينار (^٣)، أنه سمع جابر بن عبد الله، يقول: \"غزونا جيش الخَبط، وأميرنا أبو عبيدة بن الجراح، فجعنا جوعا شديدا، قال: فألقى البحر حوتا لم نر مثله؛ الذي يقال له العنبر، فأكلنا منه نصف شهر، فأخذ أبو عبيدة عظما من عظامها، فكان الراكب يمر تحته\".\nقال (^٤) ابن جُرَيج (^٥): وأخبرني أبو الزبير، عن جابر بن عبد الله، أنه سمعه منه، نحو حديث عمرو هذا (^٦)، وزاد فيه: قال: \"وزودنا النبي ﷺ جرابا من تمر، فكان (^٧) يقبض لنا قبضة قبضة، ثم تمرة تمرة، فنمصها ونشرب عليها حتى الليل، ثم نفد ما في الجراب، وكنا نجتني الخبط بعصينا، فجنا جوعا شديدا، وألقى لنا البحر (^٨) حوتا ميتا، قال أبو عبيدة: غزاةٌ وجياعٌ؛ كلوا،\n⦗٥٦٣⦘ فأكلنا، فكان أبو عبيدة ينصب ضلعا من أضلاعه، فيمر الراكب على بعيره تحته، ويجلس الخمسة في موضع عينه أو مُؤق عينه (^٩)، فأكلنا منه وادّهنّا، ثم صحت أجسامنا، وحسنت سحناتنُا (^١٠)، فلما قدمنا المدينة، قال جابر ذلك لرسول الله ﷺ، فقال: كلوا رزقا أخرجه الله لكم، وإن كان معكم منه شيء، فأطعمونا، قال: فكان معنا شيء، فأرسل به (^١١) بعض القوم، فأكل منه\" (^١٢).\n_________\n(^١) أبو محمد المصيصي الأعور.\n(^٢) هو: عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي.\n(^٣) عمرو بن دينار؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٣٨/ أ).\n(^٥) هذا موصول بالإسناد السابق المذكور.\n(^٦) في (م): (أنه سمع منه حديث عمرو هذا).\n(^٧) في \" هـ\": (وكان).\n(^٨) (م/ ٤/ ب).\n(^٩) مُؤق العين: مُؤخرها، وهو بضم الميم والهمز.\nانظر مجمع بحار الأنوار: ٤/ ٥٤٥.\n(^١٠) زاد في (م): (قال أبو عوانة: يعني ألواننا) اهـ.\nوالسُّحنة: بفتح السين وقد تُكسر، وهي بَشَرة الوجه وهيأته وحاله.\nانظر النهاية في غريب الحديث: ٢/ ٣٤٨.\n(^١١) (هـ ٨/ ٣٨/ ب).\n(^١٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، ورواية أبي الزبير الواقعة في آخر الحديث أخرجها البخاري في صحيحه بلفظ أخصر، في الكتاب والباب السابقين، حديث \"٤٣٦٢\".","vol":"15","page":562},{"text":"٨٠٦٧ - حدثنا (^١) الدبري (^٢)، عن عبد الرزاق، عن ابن جُرَيج، عن أبي الزبير (^٣)، عن جابر، بنحوه (^٤).\n_________\n(^١) في (م): (أخبرنا).\n(^٢) أبو يعقوب إسحاق بن إبراهيم بن عباد.\n(^٣) أبو الزبير؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\".","vol":"15","page":563},{"text":"٨٠٦٨ - حدثنا عباس بن محمد الدوري، والصَّغاني (^١)، قالا: حدثنا محاضر بن المورع، قال: حدثنا هشام بن عروة (^٢)، عن وهب بن كيسان، عن جابر بن عبد الله، قال: \"بعثنا رسول الله ﷺ في سرية، فخرجنا على أقدامنا نحمل أزوادنا على عواتقنا، ففني زادنا حتى والله ما غبر (^٣) -وقال عباس: عزل- لكل رجل منا كل يوم إلا تمرة، قال: قلت: وأين تقع تمرة؟ قال: قد والله وجدنا فقدها، فأتينا الساحل، قال: فوجدنا حوتا قد طرحه البحر، فأكلنا منه ثمانية عشر يوما، ونحن ثلاثمئة رجل\" (^٤).\n_________\n(^١) في (م): (أبو بكر الصغاني).\n(^٢) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٣) أي بقي. انظر مشارق الأنوار: ٢/ ١٢٧.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من رواية هشام بن عروة برقم ٢٠. ولم يذكر مسلم إلا طرفا من رواية هشام بن عروة، عن وهب بن كيسان، عن جابر، وأحال ببقية الحديث على نحو حديث عمرو بن دينار وأبي الزبير، عن جابر، مع التنبيه على أن في حديث وهب بن كيسان: \"فأكل منها الجيش ثماني عشرة ليلة\"، وهي عند البخاري في صحيحه من طريق هشام بن عروة به بنحوه، في كتاب الجهاد والسير، باب حمل الزاد على الرقاب: ٢/ ٣٥٤، حديث \"٢٩٨٣\".\nفوائد الاستخراج:\n١) ذكر لفظ رواية هشام بن عروة عن وهب بن كيسان، عن جابر.","vol":"15","page":564},{"text":"٨٠٦٩ - حدثنا أحمد بن عبد الحميد الحارثي، قال: حدثنا أبو أسامة (^١)، قال: حدثنا الوليد بن كثير، قال: سمعت وهب بن كيسان، قال: سمعت جابر بن\n⦗٥٦٥⦘ عبد الله يقول: \"بعث رسول الله ﷺ سرية أنا فيهم إلى سِيف البحر (^٢)، فأرملنا الزاد حتى جمعنا ما مع كل إنسان فجعلناه (^٣) واحدا، حتى كان (^٤) يعطي كل إنسان قدر ملء (^٥) نصيبه، حتى ما كان يصيب (^٦) كل إنسان إلا تمرة كل يوم، قال رجل لجابر: يا أبا عبد الله (^٧) وما يغني عن رجل تمرة؟ قال: يا ابن أخي، قد وجدنا فقدها حين فنيت، قال جابر: فبينا نحن على ذلك إذ رأينا سوادا، فلما غشيناه، إذا دابة من البحر قد خرجت من البحر، فأناخ عليها العسكر ثمان عشرة ليلة يأكلون منها ما شاؤوا، حتى أربعوا\" (^٨) (^٩).\n_________\n(^١) أبو أسامة وهو حماد بن أسامة بن زيد الكوفي؛ موضع الالتقاء مع مسلم.\n(^٢) سيف البحر: بكسر المهملة وسكون التحتانية وآخره فاء، أي ساحله. فتح الباري ٥/ ٣٥٠.\n(^٣) في (م): (قال: فجعلناه).\n(^٤) (هـ ٨/ ٣٩/ أ).\n(^٥) في الأصل: (ملئ)، وفي (هـ): (مي) وهو خطأ، انظر النهاية في غريب الحديث: ٢/ ٤٣٤، فتح الباري: ٨/ ٤٠٨، وفي (م): (ما) والصواب ما أثبته.\n(^٦) وقع في الأصل مهملا بغير إعجام، وفي المطبوع: ٥/ ١٥٠، \"نصيب\" بالنون، وما أثبته من (٥) بالياء المثناة التحتية.\n(^٧) في (م): (قال رجل لجابر بن عبد الله).\n(^٨) مأخوذ من استربع الحيوان إذا عادت إليه حيويته بعلاج ما، ويقال: استربع البعير ونحوه للسير إذا قوي عليه.\nانظر المعجم الوسيط: ١/ ٣٢٤.\n(^٩) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من طريق أبي أسامة =\n⦗٥٦٦⦘ = برقم ٢١، ولم يذكر مسلم في روايته إلا طرفا من الحديث، وأحال ببقيته على نحو حديث عمرو بن دينار وأبي الزبير عن جابر.\nفوائد الاستخراج:\n١) ذكر اسم والد \"الوليد\" الراوي عن وهب بن كيسان، وهو \"كثير\"، ولم يذكره مسلم، وإن كان قيده من عنده بقوله: \"يعني ابن كثير\".\n٢) ذكر لفظ رواية أبي أسامة عن الوليد بن كثير، عن وهب بن كيسان، عن جابر.","vol":"15","page":564},{"text":"٨٠٧٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب، قال: حدثني مالك بن أنس (^٢)، حدثني وهب بن كيسان، عن جابر بن عبد الله، قال: \"بعث رسول الله ﷺ بعثا قبل الساحل (^٣)، فأمّر عليهم أبا عبيدة بن الجراح، وهم ثلاثمئة، قال: وأنا فيهم (^٤)، قال: فخرجنا حتى إذا كنا ببعض الطريق فَنِي الزاد، فأمر أبو عبيدة بأزواد ذلك الجيش، فجمع ذلك كله، فكان مِزْوَدَي (^٥) تمر، قال: فكان يقوتنا كل يوم قليلا قليلا حتى فني، فلم يصبنا إلا تمرة تمرة، قلت: وما يغني\n⦗٥٦٧⦘ تمرة؟ قال: لقد وجدنا فقدها حين فنيت: قال: ثم انتهينا إلى البحر، فإذا حوت مثل الظَّرِب (^٦)، فأكل منه الجيش ثمان عشرة (^٧) ليلة، ثم أمر أبو عبيدة بضلعين من أضلاعه فنصبا، ثم أمر براحلة فرحلت، ثم مر به تحتها ولم يصبها\" (^٨) (^٩).\n_________\n(^١) (م/ ٥/ أ).\n(^٢) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٣) قِبَل الساحل: بكسر القاف وفتح الموحدة، أي جهته. أفاده ابن حجر في الفتح: ٨/ ٤٠٨.\n(^٤) في \" هـ\": (منهم)، والرسم يحتمل الاثنين.\n(^٥) مزودي -بكسر الميم وإسكان الزاي وفتح الواو والدال-، تثنية، والمزْود: ما يجعل فيه الزاد.\nانظر الفتح: ٨/ ٤٠٨، وشرح الزرقاني ٤/ ٣٩٠، وفي رواية مسلم من طريق مالك بن أنس: \"مزود\"، وعند البخاري \"مزودي\" مثل رواية المصنف.\n(^٦) بفتح الظاء وكسر الراء وآخرها باء بواحدة، ويقال أيضا: ظِرْب: بكسر الظاء وسكون الراء، وهو الجبل الصغير.\nانظر غريب الحديث لأبي عبيد الهروي: ٤/ ٣٣٢، مشارق الأنوار: ١/ ٣٢٧ - ٣٢٨.\n(^٧) (هـ ٨/ ٣٩/ ب).\n(^٨) في (م): (ثم مرت تحتها ولم تصيبها).\n(^٩) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، ولم يذكر مسلم إلا طرفا من رواية مالك عن وهب بن كيسان، وأحال ببقية الحديث على نحو حديث عمرو بن دينار وأبي الزبير عن جابر.\nوأخرج البخاري في صحيحه رواية مالك عن وهب بن كيسان به بنحوه، في كتاب المغازي، باب غزوة سيف البحر: ٣/ ١٦٥، حديث \" ٤٣٦٠ \".","vol":"15","page":566},{"text":"٨٠٧١ - حدثنا محمد بن إسماعيل المكي قال: حدثنا إسماعيل بن أبي أويس (^١)، عن أخيه (^٢)، عن سليمان بن بلال، عن عبيد الله بن\n⦗٥٦٨⦘ عمر (^٣)، عن أبي الزبير (^٤)، عن جابر بن عبد الله، قال: \"بعثنا رسول الله ﷺ في سرية، ليس معنا زاد إلا مِزْوَد تمر، واستعمل عليها (^٥) أبو عبيدة بن الجرّاح، فكان يطعمنا حَفْنَةً (^٦) حفنة [من تمر] (^٧)، لكل إنسان حتى قلّ [التمر] (^٨)، فكان يطعمنا تمرة تمرة ثم [فني] (^٩)، ففقدنا موضع تلك التمرة من بطوننا، فكنا نأكل الخبط والشجر حتى تخرَّقت أشدَاقُنا (^١٠) مما تأكل من الخبط، حتى جئنا الساحل، ساحل البحر، فإذا البحر قد ضرب بدابة مثل الظَّرب، فوقفنا فتآمرنا (^١١)، فقال أبو عبيدة: هذا رزق رزقكم الله ﷿ فكلوه، فأكلنا منه حتى\n⦗٥٦٩⦘ سمنَّا (^١٢)، فلقد رأيت أبا عبيدة أمر بضلع من أضلاع تلك الدابة فجيء، ثم أمر بجمل (^١٣)، ثم ركب عليه رجل (^١٤) -أو ركب عليه (^١٥) -[فمر من تحت ذلك الضلع الجمل وراكبه عليه] (^١٦)، ولقد (^١٧) رأيتنا ننزع [من حجاج عينه] (^١٨)، بالقلال من الوَدَك، ثم قدمنا على رسول الله ﷺ فذكر (^١٩) ذلك له، فقال: هو رزق رزقكم (^٢٠) الله\" (^٢١).\n_________\n(^١) هو إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله المدني.\n(^٢) عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي، أبو بكر بن أبي أويس، مشهور بكنيته، توفي: ٢٠٢ هـ. احتج به الشيخان، ووثقه جمع من العلماء، منهم: ابن معين، والدارقطني قال: حجة، والذهبي، وابن حجر. وتكلم فيه بعض العلماء، فضعفه النسائي، وقال الأزدي: كان يضع الحديث!!، لكن رد عليه هذا ابن عبد البر والذهبي وابن حجر. =\n⦗٥٦٨⦘ = انظر الجرح والتعديل \"٦/ ت: ٧٢\"، الكاشف \"١/ ت: ٣١١٠\"، الميزان \"٢/ ت: ٤٧٦٤\"، هدي الساري ص ٥٨٥، التقريب \"ت: ٣٧٩١\".\n(^٣) ابن حفص بن عاصم بن عمر بن الخطاب العُمري، المدني، أبو عثمان.\n(^٤) في (م): (أبو الزبير المكي)؛ وهو موضع الالتقاء مع مسلم.\n(^٥) في (م): (علينا).\n(^٦) الحَفْنة: ملء الكف. انظر النهاية في غريب الحديث: ١/ ٤٠٩.\n(^٧) ما بين المعقوفتين زيادة من (م).\n(^٨) ما بين المعقوفتين زيادة من (م).\n(^٩) ما بين المعقوفتين زيادة من (م).\n(^١٠) الأشداق: جونب الفم أفاده ابن الأثير في النهاية: ٢/ ٤٥٣.\n(^١١) وقع في الأصل و(هـ): (فتوامرنا).\n(^١٢) وقع في (هـ) و(م): (سمنّا منه).\n(^١٣) في (م): (ثم أمر بجمل فرحّل).\n(^١٤) (هـ ٨/ ٤٠/ أ).\n(^١٥) (أو ركب عليه)، ليست في (م).\n(^١٦) ما بين المعقوفتين زيادة من (م).\n(^١٧) في (م): (فلقد).\n(^١٨) ما بين المعقوفتين زيادة من (م).\n(^١٩) في (م): (فذكرنا).\n(^٢٠) في (م): (رزقكموه).\n(^٢١) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من طريق أبي الزبير برقم ١٧.","vol":"15","page":567},{"text":"٨٠٧٢ - حدثنا سليمان بن سيف، وأبو الأزهر (^١)، قالا: حدثنا عبيد الله بن عبد المجيد أبو علي (^٢)، قال: حدثنا داود بن\n⦗٥٧٠⦘ قيس (^٣)، عن عبيد الله بن مِقْسم، عن جابر، \"أنَّ رسول الله ﷺ (^٤) بعث بعثا إلى جُهينة، قال: ففنيت أزوادهم، واستعمل عليهم رجلا، فلما نفدت أزوادهم، أمر أميرهم بما بقي من أزوادهم، فجمعوا (^٥) شيئا من تمر وهو يسير، فكان يقوتُهم تمرة تمرة -أو حَشَفَتَين (^٦) - كل يوم، قال: فقلت: يا أبا عبد الله، ما كانت تغني عنهم تمرة تمرة؟ قال: كان أحدنا يضعها بين لسانه وحنكه فيمصها، ويأكل من ورق الشجر، فلما نفدت وجدنا فقدها، فأتينا ساحل البحر فأخرج الله ﷿ لنا (^٧) حوتا من البحر، فأكلنا منه وقدّدنا وتزودنا، وأخذنا منه حاجتنا، ثم أمر بضلع فنصبت على الأرض طرفيه (^٨) ثم أمر بجمل فرحل فمرّ تحته\" (^٩).\n_________\n(^١) في (م): (حدثنا أبو الأزهر، وسليمان بن سيف)، وأبو الأزهر هو: أحمد بن الأزهر العبدي النيسابوري.\n(^٢) الحنفي البصري.\n(^٣) داود بن قيس؛ موضع الالتقاء مع مسلم.\n(^٤) (م ٥/ ٥/ ب).\n(^٥) في (م): (فجمعوه).\n(^٦) الحَشف: أردأ التمر. أفاده الحميدي في تفسير غريب ما في الصحيح، ص ٣٥٢.\n(^٧) (لنا)، ساقط من (م).\n(^٨) في (م): (طرفه).\n(^٩) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو هذا الطريق عند مسلم برقم ٢١، ولم يذكر مسلم إلا طرفا من رواية داود بن قيس، عن عبيد الله بن مقسم، عن جابر ﵁. =\n⦗٥٧١⦘ = فوائد الاستخراج:\n١) ذكر لفظ رواية داود بن قيس، عن عبيد الله بن مقسم، عن جابر، ومسلم ذكر طرفا منها.","vol":"15","page":569},{"text":"٨٠٧٣ - حدثنا ابن الجنيد، قال: حدثنا إسماعيل بن عمر (^١). ح (^٢)\nوحدثنا عباس الدوري، قال: حدثنا عثمان بن عمر (^٣)، قالا: حدثنا داود بن قيس، عن عبيد الله بن مقسم، عن جابر بن عبد الله، قال: \"بعث رسول الله ﷺ سرية … \" وذكر الحديث (^٤).\n_________\n(^١) إسماعيل بن عمر؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٤٠/ ب).\n(^٣) عثمان بن عمر وهو ابن فارس أبو محمد العبدي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو عند مسلم من طريق عثمان بن عمر برقم ٢١.\nفوائد الاستخراج:\n١) ذكر اسم أبي المنذر القزاز، واسم والده، وهو إسماعيل بن عمر.\n٢) تصريح إسماعيل بن عمر وعثمان بن عمر بالتحديث، وروايتهما عند مسلم بالعنعنة، وإن لم يكونا مدلسين.","vol":"15","page":571},{"text":"٨٠٧٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا قرة بن خالد، عن بكر بن عبد الله المُزني، عمن سمع جابر بن عبد الله، قال (^١): وأخبرنا هشام (^٢)، عن\n⦗٥٧٢⦘ أبي الزبير (^٣)، عن جابر، قال: \"بعثنا رسول الله ﷺ مع أبي عبيدة بن الجراح، ونحن ثلاثمئة وبضعة عشرة (^٤)، فزودنا جرابا من تمر، فكان يعطينا منه قبضة قبضة، ثم أعطانا تمرة تمرة، كنا نمص كما يمص الصبي، فنشرب عليها الماء … \"، وذكر الحديث (^٥).\n_________\n(^١) القائل هو: أبو داود سليمان بن داود بن الجارود الطيالسي.\n(^٢) ابن أبي عبد الله سَنْبر الدستوائي، أبو بكر البصري.\n(^٣) أبو الزبير؛ موضع الالتقاء مع مسلم.\n(^٤) في (م): (عشر).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\".","vol":"15","page":571},{"text":"٨٠٧٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني أسامة بن زيد، أن أبا الزبير (^١) أخبره، عن جابر بن عبد الله، قال: \"بعث رسول الله ﷺ بعثا من المدينة إلى الساحل ليعرضوا لتجار قريش، فأصابنا جوع شديد، فرمى البحر بدابة ميتة مثل الظَّرِب العظيم، فاقتطعنا منها نأكل، حتى (^٢) رجعنا وحملنا معنا منها حِذْيَة (^٣) لرسول الله ﷺ، فلما قدمنا عليه أخبرناه الخبر وأعطينا الحذية، فأكلها، وقال: ما كانت لكم إلا رزقا من الله ﷿\" (^٤).\n_________\n(^١) أبو الزبير؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٤١/ أ).\n(^٣) الحِذْية: قيل هي بالكسر، ما قطع من اللحم طولا.\nانظر النهاية في غريب الحديث: ١/ ٣٥٧.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٥٨\"، وهو من طريق أبي الزبير عند مسلم برقم ٢١.","vol":"15","page":572},{"text":"<span data-type='title' id=toc-1122>بيان (^١) إباحة صيد الحُمُر الوَحْشي، وأكل لحمهَا، ولحم الخيل والفرس، وتحريم أكل الحمر الأهلية، وبيان العلة التي لهَا نهى </span>(^٢).\n_________\n(^١) (م ٥/ ٦/ أ).\n(^٢) في (م): (نهى عنه).","vol":"15","page":573},{"text":"٨٠٧٦ - حدثنا أبو حُميد المصيصي (^١)، قال: حدثنا حَجَّاج بن محمد (^٢)، قال: حدثنا ابن جُرَيج (^٣)، قال: حدثني أبو الزبير، أنه سمع جابر بن عبد الله، يقول: \"أكلنا زمن خيبر الخيل وحُمُر الوحْش، ونهانا النبي ﷺ عن الحمار الأهلي\" (^٤).\n_________\n(^١) هو عبد الله بن محمد بن تميم.\n(^٢) المصيصي الأعور.\n(^٣) ابن جريج وهو ابن عبد الملك بن عبد العزيز الأموي، موضع الالتقاء مع مسلم.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح، باب في أكل لحوم الخيل: ٣/ ١٥٤١، حديث \"٣٧\".\nوأخرجه البخاري في صحيحه بنحوه مختصرا، كتاب المغازي، باب غزوة خيبر: ٣/ ١٣٩، حديث \"٤٢١٩\".","vol":"15","page":573},{"text":"٨٠٧٧ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني ابن جُرَيج، أن أبا الزبير المكي، أخبره أنه سمع جابر بن\n⦗٥٧٤⦘ عبد الله، يقول: \"أكلنا زمن خيبر الخيل وحمر الوحش، ونهى رسول الله ﷺ عن الحمر الأهلي\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٧٦\"، ولم يذكر مسلم لفظ حديث عبد الله بن وهب عن ابن جريج.\nفوائد الاستخراج:\n١) التعريف بأبي الزبير، وأنه المكي، ومسلم اقتصر على كنيته فقط.\n٢) ذكر لفظ حديث عبد الله بن وهب، عن ابن جريج، عن أبي الزبير، عن جابر بن عبد الله ﵁.","vol":"15","page":573},{"text":"٨٠٧٨ - ز حدثنا يزيد بن سنان البصري، قال: حدثنا محمد بن بكر، قال: حدثنا ابن جُرَيج، عن أبي الزبير، أنه سمع جابر بن عبد الله، قال (^١): \"أقبلنا من المدينة ونحن حُرُم إلا أبا قتادة، حتى إذا كنا ببعض (^٢) الطريق بَصُرنا بحمار وحْش يأكل، قلنا: لو كان ها هنا أبو قتادة لأطعمناه، إذ جاء فنكَّسْنا رؤوسنا، قال: ما شأنكم؟ فلم نكلمه، فنظر فإذا هو به، فشد حزامه وركب، فسقط سوطه، قال: ناولونيه! قلنا: لا نفعل، فتناوله بِزُجِّ (^٣) رمحه، فشد عليه فوق ظهره، فجاء به، فأكلنا\" (^٤).\n_________\n(^١) في (م): (يقول).\n(^٢) (هـ ٨/ ٤١/ ب).\n(^٣) الزُّجّ بضم الزاي: الحديدة التي تركب في أسفل الرمح، يركز به الرمح في الأرض.\nانظر مشارق الأنوار: ١/ ٣٠٩، تاج العروس: ٣/ ٣٨٧.\n(^٤) الحديث من زوائد المصنف على مسلم، وإسناده حسن. وابن جريج صرح بالتحديث في الرواية التالية برقم ٨٠٧٩، وإسنادها وإن كان فيه ضعف كما سيأتي، إلا أن ابن جريج =\n⦗٥٧٥⦘ = على كل حال قليل التدليس كما أشار إلى هذا ابن حجر في الفتح: ٤/ ١٩٦ عند شرح الحديث ١٥٥٢ ولم أقف على أحد أخرج الحديث عن جابر بن عبد الله ﵄ غير المصنف، ولم يعزه ابن حجر في إتحاف المهرة: ٣/ ٤٧٥، إلا للمصنف، نعم أخرج الشيخان هذا الحديث في صحيحيهما بنحوه، لكنه من مسند أبي قتادة الحارث بن ربعي الأنصاري، وليس من مسند جابر بن عبد الله ﵃.\nانظر صحيح البخاري، كتاب جزاء الصيد، باب لا يعين المحرم الحلال في قتل الصيد: ٢/ ٩، حديث \"١٨٢٣\"، وصحيح مسلم، كتاب الحج، باب تحريم الصيد للمحرم: ٢/ ٨٥١ - ٨٥٢، حديث \"٥٦\".","vol":"15","page":574},{"text":"٨٠٧٩ - ز حدثنا ابن أبي مسرَّة، قال: حدثنا أبي، قال: حدثنا هشام بن سليمان (^١)، عن ابن جُرَيج، قال: حدثني (^٢) أبو الزبير، أنه سمع جابر بن عبد الله بمثله (^٣).\n_________\n(^١) ابن عكرمة بن خالد المخزومي، المكي.\n(^٢) في (م): (أخبرني).\n(^٣) الحديث من زوائد المصنف على مسلم، وإسناده فيه ضعف، لجهالة أحمد بن زكريا المكي. وهشام بن سليمان، قال فيه ابن حجر: مقبول، أي عند المتابعة. وقد تابعه محمد بن بكر البرساني كما في الرواية السابقة رقم ٨٠٧٨، لكن الحديث جاء بإسناد حسن، وله شاهد صحيح ثابت، وقد تقدم تخريجه، انظر الحديث \"٨٠٧٨\".","vol":"15","page":575},{"text":"٨٠٨٠ - حدثنا ابن أبي مسرَّة، وأبو داود الحراني، وأبو داود السجزي، قالوا: حدثنا سليمان بن حرب، قال حدثنا حماد بن زيد (^١)، عن\n⦗٥٧٦⦘ عمرو بن دينار، عن محمد بن علي، عن جابر بن عبد الله قال: \"نهى (^٢) رسول الله ﷺ يوم خيبر عن لحوم الحمر، وأذن لنا في لحوم الخيل\" (^٣).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (نهَانا).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \" ٨٠٧٦ \"، وهو عند مسلم من طريق حماد بن زيد برقم ٣٦.","vol":"15","page":575},{"text":"٨٠٨١ - حدثنا الربيع بن سليمان، قال: حدثنا حجاج بن إبراهيم الأزرق. ح\nوحدثنا عِمران بن بكّار البراد الحمصي، قال: حدثنا عبد العزيز بن موسى اللاحُوني (^١)، قالا: حدثنا حماد بن زيد (^٢)، بإسناده مثله: \"ورخَّص في لحوم الخيل\" (^٣).\n_________\n(^١) في (م) (يعني اللاحوني)، وهو: ابن موسى بن روح اللاحوني -بضم المهملة- أبو روح البهراني، وثقه الحفاظ، فقال أبو حاتم: صدوق ثقة مأمون، وذكره ابن حبان في الثقات، وقال ابن شاهين: ثقة ثقة، ومع هذا قال ابن حجر: صدوق!!.\nانظر الجرح والتعديل: \"٥/ ت: ١٨٣٨\"، الثقات لابن حبان: ٨/ ٣٩٥، ثقات ابن شاهين \"ت: ٨٨٧\"، التقريب \"ت: ٤١٥٧\".\n(^٢) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٧٦\".","vol":"15","page":576},{"text":"٨٠٨٢ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو معاوية (^١)، وجعفر بن عون (^٢)، عن هشام بن عروة (^٣) عن فاطمة بنت المنذر، عن\n⦗٥٧٧⦘ أسماء بنت أبي بكر، قالت: \"انتحرنا فرسا على عهد النبي ﷺ، فأكلناه\" (^٤).\n_________\n(^١) أبو معاوية وهو محمد بن خازم السعدي الملقب بالضرير؛ موضع الالتقاء مع مسلم.\n(^٢) ابن جعفر المخزومي.\n(^٣) (م ٥/ ٦ ب).\n(^٤) الحديث أخرجه مسلم في صحيحه، ولم يذكر لفظه من طريق أبي معاوية عن هشام، وإنما ذكر لفظه من طريق عبد الله بن نمير وحفص بن غياث ووكيع عن هشام به، كتاب الصيد والذبائح، باب في أكل لحوم الخيل: ٣/ ١٥٤١، حديث \"٣٨\".\nوأخرجه البخاري في صحيحه، كتاب الذبائح والصيد، باب لحوم الخيل: ٣/ ٤٦١، حديث \"٥٥١٩\".\nفوائد الاستخراج:\n١) التعريف بهشام، وأنه ابن عروة، ومسلم ذكر اسمه فقط.\n٢) التعريف بفاطمة، وأنها بنت المنذر، ومسلم ذكر اسمها فقط.\n٣) التعريف بأسماء، وأنهَا بنت أبي بكر الصديق ﵄، ومسلم ذكر اسمها فقط.\n٤) ذكر لفظ حديث أبي معاوية، عن هشام بن عروة به.","vol":"15","page":576},{"text":"٨٠٨٣ - حدثنا الحسن بن علي بن عفان، قال: حدثنا أبو أسامة (^١)، عن هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر، قالت: \"أكلنا لحم فرس على عهد النبي ﷺ … \" (^٢).\n_________\n(^١) أبو أسامة وهو حماد بن أسامة الكوفي؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٢\"، ولم يذكر مسلم لفظ حديث أبي أسامة عن هشام بن عروة.\nفوائد الاستخراج:\n١) ذكر لفظ حديث أبي أسامة، عن هشام بن عروة به.","vol":"15","page":577},{"text":"٨٠٨٤ - حدثنا أبو الأزهر، قال: حدثنا عبد الله بن نُمير (^١)، عن هشام بن عروة، عن فاطمة (^٢) بنت المنذر، عن أسماء، قالت: \"أكلنا فرسًا بالمدينة على عهد رسول الله ﷺ\" (^٣).\n_________\n(^١) عبد الله بن نمير؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٤٢/ أ).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٢\".","vol":"15","page":578},{"text":"٨٠٨٥ - حدثنا محمد بن عبد الوهاب (^١)، قال: حدثنا جعفر بن عون (^٢)، قال: أخبرنا هشام بن عروة (^٣)، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر، قالت: \"أكلنا لحم فرس على عهد رسول الله ﷺ (^٤) ونحن بالمدينة\" (^٥).\n_________\n(^١) ابن أبي تمام، أبو قُرصافة العسقلاني.\n(^٢) ابن عمرو بن حريث المخزومي.\n(^٣) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٤) قولها (لحم فرس، على عهد رسول الله ﷺ: ساقط من \" هـ\"، والحديث ألحقه الناسخ في (هـ) على طرف المخطوط.\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٢\".","vol":"15","page":578},{"text":"٨٠٨٦ - حدثنا الربيع بن سليمان وعيسى بن أحمد (^١)، قالا: حدثنا ابن وهب، قال: حدثني\n⦗٥٧٩⦘ سفيان (^٢)، أن هشام بن عروة (^٣) حدثه، عن فاطمة، عن أسماء، قالت: \"أكلنا لحم فَرَس على عهد رسول الله ﷺ\" (^٤).\n_________\n(^١) في (م): (عيسى بن أحمد البلخي).\n(^٢) ابن عيينة بن أبي عمران ميمون أبو محمد الهلالي الكوفي، ثم المكي.\n(^٣) هشام بن عروة؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٢\".","vol":"15","page":578},{"text":"٨٠٨٧ - حدثنا عباس الدوري، وأبو داود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب، أن أبا إدريس أخبره، أن أبا ثعلبة قال: \"حرّم رسول الله ﷺ لحوم الحمر الأهلية\" (^٢).\n_________\n(^١) يعقوب بن إبراهيم بن سعد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٢\".","vol":"15","page":579},{"text":"٨٠٨٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب (^٢)، قال: أخبرني مالك بن أنس، وأسامة بن زيد، ويونس بن يزيد، عن ابن شهاب، عن الحسن وعبد الله ابني محمد بن علي، عن أبيهما محمد ابن الحنفية، أنه سمع علي بن أبي طالب يقول لابن عباس: \"نهى رسول الله ﷺ عن متعة النساء (^٣) يوم خيبر، وعن أكل لحوم\n⦗٥٨٠⦘ الحمر الإنسية\" (^٤) (^٥).\n_________\n(^١) في (م): (حدثنا).\n(^٢) ابن وهب؛ موضع الالتقاء مع مسلم. إلا أن رواية ابن وهب عند مسلم، عن يونس بن يزيد فقط.\n(^٣) هو النكاح إلى أجل معين، وكان مباحا في أول الإسلام، ثم حرم.\nانظر النهاية في غريب الحديث: ٤/ ٢٩٢.\n(^٤) الحمر الإنسية: هي التي تألف البيوت، والمشهور فيها كسر الهمزة، منسوبة إلى الإنس، وهم بنو آدم.\nانظر النهاية في غريب الحديث: ١/ ٧٤ - ٧٥.\n(^٥) الحديث أخرجه مسلم في صحيحه، كتاب النكاح، باب نكاح المتعة، وبيان أنه أبيح ثم نسخ، ثم أبيح، ثم نسخ، واستقر تحريمه إلى يوم القيامة: ٢/ ١٠٢٨، حديث \"٣٢\"، وأخرجه كذلك في صحيحه، كتاب الذبائح والصيد، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٨، حديث \"٢٢\".\nوأخرجه البخاري في صحيحه، كتاب للغازي، باب غزوة خيبر: ٣/ ١٣٨، حديث \"٤٢١٦\".\nفوائد الاستخراج:\n١) التعريف بوالد عبد الله والحسن ابني محمد بن علي بن أبي طالب، وأنه هو:\nمحمد بن الحنفية، ولم يقع ذلك في رواية مسلم.","vol":"15","page":579},{"text":"٨٠٨٩ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا سليمان بن داود (^١) الهاشمي، قال: حدثنا عبد الوهاب الثقفي، قال: سمعت يحيى بن سعيد الأنصاري، قال: حدثني مالك بن أنس (^٢)، أن ابن شهاب أخبره، أن الحسن وعبد الله ابني محمد بن علي أخبراه، أن أباهما أخبرهما، أن علي بن أبي طالب قال: \"حرم رسول الله ﷺ متعة النساء يوم خيبر\" (^٣).\n_________\n(^١) (هـ ٨/ ٤٢/ ب).\n(^٢) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\". =\n⦗٥٨١⦘ = فوائد الاستخراج:\n١) تصريح الإمام مالك بن أنس بالإخبار، وروايته عند مسلم بالعنعنة، وقد وصف بالتدليس.\n٢) تصريح ابن شهاب الزهري بالإخبار، وروايته عند مسلم بالعنعنة، وهو مدلس.\n٣) تصريح الحسن وعبد الله ابني محمد بن الحنفية بالإخبار، وروايتهما عند مسلم بالعنعنة، وإن لم يوصفا بالتدليس.","vol":"15","page":580},{"text":"٨٠٩٠ - حدثنا ابن أبي داود الأسدي (^١)، قال: حدثنا خطاب بن عثمان (^٢)، وعلي بن عياش، عن إسماعيل (^٣)، عن يحيى (^٤)، عن مالك بن أنس (^٥) بإسناده: \"أنَّ النبي ﷺ نهى عن لحوم الحمر الأهلية\" (^٦).\n_________\n(^١) هو: أبو إسحاق إبراهيم بن أبي داود سليمان بن داود الأسدي الشامي، الصُّوري، البُرلُّسي.\n(^٢) الطائي، الفوزي، بفتح الفاء وبالزاي، أبو عمر الحمصي.\n(^٣) ابن عياش بن سليم العنسي الحمصي.\n(^٤) ابن سعيد الأنصاري.\n(^٥) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":581},{"text":"٨٠٩١ - حدثنا أبو فَرْوة الرُّهاوي (^١)، قال: حدثنا المغيرة بن سِقْلاب (^٢)، (^٣) عن عمر بن محمد العُمري (^٤)، عن مالك بن\n⦗٥٨٢⦘ أنس (^٥)، عن ابن شهاب، عن الحسن وعبد الله ابني محمد بن علي، عن أبيهما، عن علي ﵁ \"أنّه قال لابن عباس: إنَّك امرؤ تائه (^٦)، إنَّ رسول الله ﷺ حرم المتعة يوم خيبر، ولحوم الحُمر الإنسية\" (^٧).\n_________\n(^١) يزيد بن محمد بن يزيد بن سنان الرهاوي.\n(^٢) الحراني، أبو بشر، قاضي حرّان.\n(^٣) (م ٥/ ٧/ أ).\n(^٤) المدني، نزيل عسقلان. وفي الأصل: (عمر بن محمد بن العمري) بإضافة (بن) قبل =\n⦗٥٨٢⦘ = (العمري)، ولعله خطأ من الناسخ.\n(^٥) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٦) أي: متحيّر. انظر مشارق الأنوار: ١/ ١٢٥.\n(^٧) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":581},{"text":"٨٠٩٢ - حدثنا (^١) محمد بن إشْكاب، ونجيح بن إبراهيم، قالا: حدثنا سعيد بن عمرو (^٢)، قال: حدثنا عَبْثَر، عن سفيان (^٣)، عن مالك بن أنس (^٤)، عن محمد بن مُسْلم، عن الحسن بن محمد ابن الحنفية، عن علي، أنَّه قال لابن عباس: \"إنك (^٥) امرؤ تائهٌ، إنّ النبي (^٦) ﷺ نهى عن متعة النساء يوم خيبر، وعن لحوم الحمر الأهلية\" (^٧).\n_________\n(^١) في (م): (حدثني نجيح بن إبراهيم، ومحمد بن إشكاب، قالا:).\n(^٢) ابن سهل الكندي الأشعثي، أبو عثمان الكوفي.\n(^٣) ابن سعيد بن مسروق الثوري، أبو عبد الله الكوفي.\n(^٤) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٥) (هـ ٨/ ١٤٣/ أ).\n(^٦) في \" هـ\": (رسول الله) وكتب فوقها: (النبي).\n(^٧) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":582},{"text":"٨٠٩٣ - حدثنا أبو بكر محمد بن عبد الرحمن الجعفي (^١)، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله بن عمر (^٢). ح\nوحدثنا الحسن بن عفان، قال: حدثنا يحيى بن فَصِيل (^٣)، قال: حدثنا الحسن بن صالح (^٤)، قال: حدثني عبيد الله بن عمر (^٥)، عن ابن شهاب، عن الحسن وعبد الله ابني محمد بن علي، عن أبيهما، أنه سمع علي بن أبي طالب يقول لابن عباس: \"نهى رسول الله ﷺ عن متعة النساء يوم خيبر، وعن أكل لحوم الحمر الأهلية\" (^٦).\n_________\n(^١) في (م): (أبو بكر الجعفي محمد بن عبد الرحمن).\n(^٢) عبيد الله بن عمر وهو العدوي العمري؛ موضع الالتقاء مع مسلم.\n(^٣) بفتح الفاء وكسر الصاد المهملة، الغنوي الكوفي. وقد تحرف (فصيل) في (م) والمطبوع إلى (فضيل) بالضاد المعجمة.\n(^٤) ابن صالح بن حي، وهو حيان بن شُفَي، بضم المعجمة والفاء، مصغر، الهمْداني.\n(^٥) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":583},{"text":"٨٠٩٤ - حدثنا ابن كثير الحراني (^١)، قال: حدثنا سعيد بن حفص (^٢)، قال: حدثنا يونس بن راشد، عن عبيد الله بن عمر (^٣) بمثله (^٤).\n_________\n(^١) هو: محمد بن يحيى بن محمد بن كثير الحراني.\n(^٢) ابن عمرو النفيلي، أبو عمرو الحراني.\n(^٣) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":583},{"text":"٨٠٩٥ - حدثنا محمد بن مُهِلّ الصنعاني (^١)، ومحمد بن إسحاق بن الصباح (^٢)، قالا: حدثنا عبد الرزاق (^٣)، قال: أخبرنا معمر، عن الزهري، قال: حدثني الحسن وعبد الله ابنا محمد بن علي، أنهما أخبراه عن أبيهما محمد بن علي، أنه سمع أباه علي بن أبي طالب، \"أنَّ (^٤) رسول الله ﷺ نهى عن لحوم الحمر (^٥) الإنسية\" (^٦).\n_________\n(^١) هو: محمد بن عبد الله بن المهِل الصنعاني.\n(^٢) الصنعاني.\n(^٣) عبد الرزاق، وهو ابن همام الصنعاني، موضع الالتقاء مع مسلم.\n(^٤) في (م): (يقول أن).\n(^٥) (هـ ٨/ ٤٣/ ب).\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\"، ولم يسق مسلم لفظ رواية عبد الرزاق.\nفوائد الاستخراج:\n١) ذكر لفظ رواية عبد الرزاق عن معمر.","vol":"15","page":584},{"text":"٨٠٩٦ - حدثنا الصَّغاني، قال: حدثنا شبابة، قال: حدثنا عبد العزيز بن أبي سلمة، عن الزهري (^١)، عن الحسن وعبد الله ابني محمد بن علي، عن أبيهما، أن عليا (^٢) قال: \"إن رسول الله ﷺ نهى عن المتعة عام خيبر، وعن لحوم الحمر الأهلية\" (^٣).\n_________\n(^١) الزهري؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (علي بن أبي طالب).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":584},{"text":"٨٠٩٧ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا سفيان بن عيينة (^١)، عن الزهري، عن الحسن وعبد الله ابني محمد بن علي، عن أبيهما، عن علي، قال: \"نهى رسول الله (^٢) ﷺ عن متعة النساء يوم خيبر، وعن أكل لحوم (^٣) الحمر الأهلية\" (^٤).\n_________\n(^١) سفيان بن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) كتب فوقها في \" هـ\": \"النبي\".\n(^٣) (م ٥/ ٧ / ب).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٨٨\".","vol":"15","page":585},{"text":"٨٠٩٨ - حدثنا عباس الدوري، قال: حدثنا روح بن عبادة، عن ابن جُرَيج (^١)، قال: أخبرني نافع، قال: قال عبد الله بن عمر: \"نهى النبي ﷺ عن الحمار الأهلي، وكان الناس قد احتاجوا إليه\" (^٢) (^٣).\n_________\n(^١) ابن جريج وهو عبد الملك بن عبد العزيز؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، وفيه تقييد زمن النهي بيوم خيبر كما في رواية المصنف لكن لم يذكر مسلم لفظ الحديث من رواية ابن جريج عن نافع، واكتفى بسياق الإسناد فقط، وقد ذكر لفظه من طرق عن نافع به، صحيح مسلم، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٨، حديث \" ٢٥ \".\nوأخرجه البخاري في صحيحه بنحوه، وليس عنده قوله \"وكان الناس قد احتاجوا إليه\"، كتاب المغازي، باب غزوة خيبر: ٣/ ١٣٩، حديث \"٤٢١٧\".\nفوائد الاستخراج:\n١) ذكر لفظ رواية ابن جريج عن نافع به.\n(^٣) وقع في (م) بعد هذا الحديث: (روى أبو عاصم عن ابن جريج وزاد: يوم خيبر).","vol":"15","page":585},{"text":"٨٠٩٩ - حدثنا يزيد بن سنان، قال: حدثنا مكي، عن ابن جُرَيج (^١)، قال: حدثني نافع مولى ابن عمر، قال: قال ابن عمر: \"نهى رسول الله ﷺ عن أكل الحمار الأهلي يوم خيبر، وكان الناس قد احتاجوا إليها\" (^٢) (^٣).\n_________\n(^١) ابن جريج، موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨٠٩٨\".\nفوائد الاستخراج:\n١) الإفادة بأن نافعا، هو مولى لابن عمر.\n(^٣) (هـ ٨/ ٤٤/ أ).","vol":"15","page":586},{"text":"٨١٠٠ - حدثنا عمر بن شبة، قال: حدثنا أبو عاصم، قال: أخبرنا (^١) ابن جُرَيج (^٢)، قال: أخبرني نافع، عن ابن عمر، قال: \"نهى رسول الله ﷺ عن أكل الحمار الأهلي\" (^٣).\n_________\n(^١) في (م): (عن).\n(^٢) ابن جريج، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٩٨\".","vol":"15","page":586},{"text":"٨١٠١ - (^١) [حدثنا الصَّغاني، حدثنا ابن أبي مريم، أخبرنا يحيى بن أيوب، عن ابن جُرَيج (^٢) أن نافعا أخبره، عن عبد الله بن عمرو قال: \"نهى رسول الله ﷺ عن أكل الحمار الأهلي يوم خيبر، وكانوا احتاجوا إليه] \" (^٣).\n_________\n(^١) هذا الحديث زيادة من (م) لا يوجد في الأصل ولا في النسخة \" هـ\".\n(^٢) ابن جريج، موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٩٨\".","vol":"15","page":586},{"text":"٨١٠٢ - حدثني عبد الله بن محمد بن شيرويه (^١)، قال: حدثنا ابن أبي عمر (^٢)، قال: حدثنا أبي، ومعن، عن مالك، عن نافع، عن ابن عمر، قال: \"نهى رسول الله ﷺ عن أكل الحمار الأهلي يوم خيبر، وكان الناس احتاجوا إليه\" (^٣) (^٤).\n_________\n(^١) هو: ابن محمد بن عبد الرحمن بن شيرويه بن أسد المطلبي النيسابوري.\n(^٢) ابن أبي عمر وهو محمد بن يحيى بن أبي عمر العدني؛ موضع الالتقاء مع مسلم.\n(^٣) في (م): (إليه).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨٠٩٨\".","vol":"15","page":587},{"text":"٨١٠٣ - حدثنا أبو الحسن الميموني، وعباس الدوري، قالا: حدثنا محمد بن عبيد (^١)، قال: حدثنا عبيد الله بن عمر (^٢)، عن نافع وسالم، عن ابن عمر، \"أنَّ رسول الله ﷺ نهى عن أكل لحوم الحمر الأهلية\" (^٣).\n_________\n(^١) ابن أبي أمية الطنافسي، الكوفي، الأحدب.\n(^٢) عبيد الله بن عمر؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨٠٩٨\".","vol":"15","page":587},{"text":"٨١٠٤ - حدثنا أبو عمر الحراني (^١)، قال: حدثنا مخلد بن يزيد، قال: حدثنا مسعر، عن سليمان\n⦗٥٨٨⦘ الشيباني (^٢)، عن عبد الله بن أبي أوفى، قال: \"نُهي يوم خيبر عن لحوم الحمر الأهلية\" (^٣) (^٤).\n_________\n(^١) هو: عبد الحميد بن محمد بن المستام -بضم الميم وسكون المهملة بعدها مثناة- إمام مسجد حرّان.\n(^٢) سليمان الشيباني؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث أخرجه مسلم في صحيحه مطولا، ورواية المصنف مختصرة، وسيورد المصنف نحو رواية مسلم المطولة في الحديث رقم ٨١٠٧. انظر صحيح مسلم، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٨، حديث \"٢٦\".\nوالحديث أخرجه البخاري في صحيحه مطولا، كتاب المغازي، باب غزوة خيبر: ٣/ ١٣٩، حديث \"٤٢٢٠\".\n(^٤) (هـ ٨/ ٤٤/ ب).","vol":"15","page":587},{"text":"٨١٠٥ - حدثنا ابن الجنيد، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا مسعر (^١)، عن ثابت بن عبيد، عن البراء بن عازب، قال: \"نُهينا عن لحوم الحمر الأهلية\" (^٢).\n_________\n(^١) مسعر هو ابن كدام الهلالي، موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٩، حديث \"٣٠\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المغازي، باب غزوة خيبر: ٣/ ١٣٩، حديث \"٤٢٢٦\".","vol":"15","page":588},{"text":"٨١٠٦ - حدثنا الصَّغاني، قال: حدثنا عبيد الله بن عمر (^١)، قال: حدثنا عبد الواحد بن زياد (^٢)، قال: حدثنا سليمان الشيباني، عن ابن\n⦗٥٨٩⦘ أبي أوفى، قال: \"أصابتنا مجاعة ليالي خيبر، فلما كان يوم خيبر وقعنا في الحمر الأهلية فانتحرناها، فلما غلت به القدور نادى منادي رسول الله ﷺ أن أكفئوا (^٣) القدور، ولا تأكلوا من لحوم الحمر شيئا، قال: فقال ناس: إنما نهى عنها رسول الله ﷺ لأنها لم تُخَمَّس وقال (^٤) آخرون: حرمها البتة\" (^٥).\n_________\n(^١) ابن ميسرة القواريري، أبو سعيد البصري، نزيل بغداد.\n(^٢) عبد الواحد بن زياد، موضع الالتقاء مع مسلم.\n(^٣) بألف الوصل وفتح الفاء من كفأت، ويصح فيه قطع الألف وكسر الفاء من أكفأت، وهما بمعنى واحد عند كثير من اللغويين، يقال: كفأت الإناء وأكفأته أي أملته، وقلبته ليفرغ ما فيه.\nانظر: إكمال إكمال المعلم: ٧/ ٢٦.\n(^٤) (م ٥/ ٨/ أ).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٤\"، وهو عند مسلم من طريق عبد الواحد بن زياد برقم ٢٧.\nفوائد الاستخراج:\n١) ذكر اسم والد عبد الواحد، وهو زياد، ولم يقع في رواية مسلم، وقد قيده هو من عنده فقال: يعني ابن زياد.","vol":"15","page":588},{"text":"٨١٠٧ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو معاوية، عن الشيباني (^٢)، عن عبد الله بن أبي أوفى، عن النبي ﷺ \"أنَّه نهى يوم خيبر عن لحوم الحمر الأهلية\" (^٣).\n_________\n(^١) في (م): (علي بن حرب الطائي).\n(^٢) الشيباني وهو: سليمان بن أبي سليمان، موضع الالتقاء مع مسلم، وقد تحرف الشيباني في (م) إلى (الشعبي).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٤\".","vol":"15","page":589},{"text":"٨١٠٨ - حدثنا أبو داود (^١)، قال: حدثنا علي (^٢)، قال: حدثنا سفيان (^٣)، قال: حدثنا أبو إسحاق الشيباني (^٤)، قال: سمعت ابن أبي أوفى، يقول: \"أصبنا حمرًا يوم خيبر (^٥) (^٦) خارجا من (^٧) القرية، فنحرناها، فأطبخنا منها، فنادى منادي النبي ﷺ والقدور تغلي: أكفؤوا القدور بما فيها\" (^٨).\n_________\n(^١) في (م): أبو داود الحراني.\n(^٢) ابن عبد الله بن جعفر السِّعدي، أبو الحسن ابن المديني.\n(^٣) هو ابن عيينة.\n(^٤) أبو إسحاق الشيباني، موضع الالتقاء مع مسلم.\n(^٥) وقع في هذا الموضع من النسخة (هـ) المصور عندي، خلل بسبب التصوير، فقد تكررت لوحة، وتقدمت لوحة على أخرى، وصُوّرت بعض الكلمات من بعض اللوحات في لوحات أخرى. لكن استطعت بحمد الله ترتيبها وردَّها إلى وضعها الصحيح.\n(^٦) (هـ ٨/ ٤٥/ أ).\n(^٧) في (م): (عن).\n(^٨) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٤\".\nفوائد الاستخراج:\n١) الإفادة بكنية الشيباني، وهو أبو إسحاق.","vol":"15","page":590},{"text":"٨١٠٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، قال: أخبرني عدي بن ثابت، قال: سمعت البراء بن عازب،\n⦗٥٩١⦘ وابن أبي أوفى، يحدثان \"أن رسول الله ﷺ نهى عن لحوم الحمر الأهلية فأكفئت القدور\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٩، حديث \"٢٨\"، وأخرجه البخاري بنحوه في صحيحه بنحوه، كتاب المغازي، باب غزوة خيبر: ٣/ ١٣٩، حديث \"٤٢٢١ - ٤٢٢٢\".\nفوائد الاستخراج:\n١) تصريح شعبة بالإخبار، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا على الصحيح.\n٢) ذكر اسم والد عدي وهو ثابت، ولم يقع في رواية مسلم، وإن كان مسلم قيده بقوله: \"وهو ابن ثابت\".","vol":"15","page":590},{"text":"٨١١٠ - حدثنا سعيد بن مسعود، قال: أخبرنا النضر بن شميل، قال: أخبرنا شعبة (^١)، عن عدي بن ثابت، قال: سمعت البراء وعبد الله بن أبي أوفى، قالا: \"أصابوا حُمرا يوم خيبر والقدور تغلي فأمر رسول الله ﷺ مناديا، فنادى: أن أكفئوا القدور\" (^٢).\nوكذا رواه معاذ بن معاذ (^٣)، والبراء، وابن أبي أوفى (^٤).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٩\".\n(^٣) ابن نصر أبو المثنى العنبري التميمي.\n(^٤) أي جمع في روايته بين البراء وابن أبي أوفى.\nوقد أخرج مسلم روايته موصولة من طريق عبيد الله بن معاذ، عنه، عن شعبة، عن =\n⦗٥٩٢⦘ = عدي \"وهو ابن ثابت\" عن البراء وابن أبي أوفى به. في الكتاب والباب السابقين، انظر \"حديث ٨١٠٩\".","vol":"15","page":591},{"text":"٨١١١ - حدثنا عباس الدوري، قال: حدثنا روح (^١)، قال: حدثنا شعبة. ح\nوحدثنا الصَّغاني، قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة (^٢)، عن عدي بن ثابت، عن البراء بن عازب، وابن أبي أوفى، \"أنهم كانوا مع رسول (^٣) الله (^٤) ﷺ فأصابوا حمرا، فنادى منادي النبي ﷺ أكفئوا القدور\" (^٥).\n_________\n(^١) ابن عبادة بن العلاء القيسي، أبو محمد البصري.\n(^٢) شعبة؛ موضع الالتقاء في الإسنادين مع مسلم.\n(^٣) في (م): (النبي).\n(^٤) (هـ ٨/ ٤٥/ ب).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٩\".","vol":"15","page":592},{"text":"٨١١٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن أبي إسحاق، قال: سمعت البراء بن عازب، يقول: \"أصاب الناس حمرا يوم خيبر، فأمر رسول الله ﷺ مناديًا فنادى: أن اكفئوا القدور\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \" ٨١٠٥ \".\nفوائد الاستخراج:\n١) تصريح أبي إسحاق عمرو بن عبيد الله السبيعي بالسماع، وروايته عند مسلم بـ \"قال\" وهو مدلس.","vol":"15","page":592},{"text":"٨١١٣ - (^١)، حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد، قال: حدثنا شعبة (^٢)، عن عدي بن ثابت (^٣) عن البراء بن عازب، \"أنهم كانوا مع النبي ﷺ في سفر، فأصابوا حمرا، فذكوها (^٤)، فقال النبي ﷺ: \"اكفئوا القدور\" (^٥).\n_________\n(^١) وقع في (م): مكان هذا الحديث، حديث الصغاني، وعباس الدوري الآتي برقم (٨١١٤) ثم يليه الحديث رقم (٨١١٥) ثم يليه هذا الحديث رقم (٨١١٣).\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) (م ٥/ ٨/ ب).\n(^٤) في (م): (فذبحوها).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١١٤\"، لكن رواية شعبة عن عدي بن ثابت عند مسلم في صحيحه، جمعت بين رواية البراء بن عازب وابن أبي أوفى ﵄.","vol":"15","page":593},{"text":"٨١١٤ - حدثنا الصَّغاني، وعباس الدوري، قالا: حدثنا أبو النضر، قال: أخبرنا (^١) شعبة (^٢)، عن أبي إسحاق، عن البراء، قال: \"أصبنا حمرا يوم خيبر، فنادى منادي النبي ﷺ: أن أكفئوا القدور\" (^٣).\n_________\n(^١) في \" هـ\": \"حدثنا\"، كتب فوقها \"أخبرنا\".\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١١٤\".","vol":"15","page":593},{"text":"٨١١٥ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن أبي إسحاق (^٢) عن البراء، بمثل\n⦗٥٩٤⦘ حديث أبي النضر (^٣).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٤٦/ أ).\n(^٣) السابق برقم ٨١١٤، والحديث تقدم تخريجه. انظر الحديث \"٨١١٤\".","vol":"15","page":593},{"text":"٨١١٦ - حدثنا أبو عبيدة ابن أخي هناد (^١)، وأبو أمية، قالا: حدثنا أبو نعيم، قال: حدثنا مسعر (^٢)، عن ثابت بن عبيد، عن البراء بن عازب، قال: \"نُهي عن لحوم الحمر\" (^٣) (^٤).\n_________\n(^١) هو: السري بن يحيى بن السري التميمي الكوفي.\n(^٢) مسعر وهو ابن كدام الهلالي؛ موضع الالتقاء مع مسلم.\n(^٣) في (م): (نهينا عن لحوم الحمر الأهلية).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١١٤\"، وهو عند مسلم من طريق مسعر برقم ٣٠.","vol":"15","page":594},{"text":"٨١١٧ - حدثنا (^١) أحمد بن يوسف السُّلمي (^٢)، قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن عاصم، عن عامر، عن ابن عباس، قال: \"لا أدري؛ أنهى عنه رسول الله ﷺ من أجل أنه كان حمولة (^٣) الناس، فكره أن تذهب حمولاتهم، أو حرمه في يوم خيبر، لحوم الحمر الأهلية\" (^٤).\n_________\n(^١) هذا الحديث تأخر في (م) عن الحديث الذي يليه برقم (٨١١٨).\n(^٢) أحمد بن يوسف السلمي؛ موضع الالتقاء مع مسلم.\n(^٣) بفتح الحاء، أي التي تحمل متاعهم. انظر: مُكمِّل إكمال الإكمال: ٧/ ٢٧.\n(^٤) الحديث أخرجه مسلم في صحيحه، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٣٩، حديث \"٣٢\". =\n⦗٥٩٥⦘ = وأخرجه البخاري في صحيحه، كتاب المغازي، باب غزوة خيبر: ٣/ ١٤٠، حديث \"٤٢٢٧\".","vol":"15","page":594},{"text":"٨١١٨ - حدثنا ابن الجنيد، حدثنا أبو أحمد الزبيري (^١)، عن مسعر (^٢)، عن ثابت بن عبيد، عن البراء بن عازب، قال: \"نُهينا عن لحوم الحمر الأهلية\" (^٣).\n_________\n(^١) في (م): (أبو أحمد) وهو: محمد بن عبد الله بن الزبير الأسدي، الكوفي.\n(^٢) مسعر وهو ابن كدام الهلالي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \" ٨١٠٥ \".","vol":"15","page":595},{"text":"<span data-type='title' id=toc-1123>بيان الخبر الموجب إكفاء القدور بما فيه من لحوم الحمر إذا طبخ فيه، وكسره أو غسله، وتحريم لحمه نيِّه ونضيجه، وأن النبي ﷺ نهى عنه بنهي الله ﷿، وأنه رجس، والدليل على أنّ ما أصابه منه نجس.</span>","vol":"15","page":596},{"text":"٨١١٩ - حدثنا إسحاق بن سيار النصيبي، ومحمد بن أحمد بن الجنيد الدقاق، وعباس الدوري، وأبو أمية (^١) قالوا: حدثنا أبو عاصم، عن يزيد بن أبي عُبيد، عن سلمة بن الأكوع، قال: \"لما افتتحنا خيبر رأى رسول الله ﷺ نيرانا توقد، فقال: على ما توقد هذه النيران؟ قالوا: على لحوم الحمر الإنسية، قال: أكفئوها أو اكسروها، فأكفِئت، فقال قائل: يا رسول الله، أفلا نهريق ما فيها ونغسلها، فننتفع بها؟ قال: وذاك.\nوقال بعضهم: أهريقوا ما في القدور واكسروها\" (^٢).\n⦗٥٩٧⦘ حديثهم واحد (^٣).\n_________\n(^١) (هـ ٨/ ٤٦/ ب).\n(^٢) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٤٠، حديث \"٣٣\"، ولم يذكر لفظ الحديث من طريق أبي عاصم.\nوأخرجه كذلك ضمن حديث طويل، كتاب الجهاد والسير، باب غزوة خيبر: ٣/ ١٤٢٧، حديث \"١٢٣\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب المظالم، باب هل تكسر الدنان التي فيها الخمر، أو تخرق الزقاق: ٢/ ٢٠١، حديث \"٢٤٧٧\".\nفوائد الاستخراج: =\n⦗٥٩٧⦘ = ١) ذكر لفظ حديث أبي عاصم الضحاك بن مخلد به.\n(^٣) في (م): (معنى حديثهم واحد).","vol":"15","page":596},{"text":"٨١٢٠ - حدثنا يزيد بن سنان البصري، قال: حدثنا صفوان بن عيسى (^١)، قال: حدثنا يزيد بن أبي عُبيد، عن سلمة بن (^٢) الأكوع، قال: \"لما قدمنا خيبر رأى رسول الله ﷺ نيرانا … \" وذكر الحديث (^٣).\n_________\n(^١) صفوان بن عيسى؛ موضع الالتقاء مع مسلم.\n(^٢) (م ٥/ ٩/ أ).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١١٩\"، ولم يذكر مسلم لفظ الحديث من طريق صفوان.","vol":"15","page":597},{"text":"٨١٢١ - حدثنا سعيد بن مسعود، قال: حدثنا النضر بن شميل، قال: أخبرنا شعبة (^١)، عن عدي بن ثابت، عن البراء بن عازب، وعبد الله بن أبي أوفى، قالا: \"أصابوا حمرا يوم خيبر، والقدور تغلي، فأمر رسول الله ﷺ مناديا فنادى: أن اكْفَئُوا القدور\" (^٢).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٩\"، وهذه الرواية مكررة برقم \"٨١١٠\".","vol":"15","page":597},{"text":"٨١٢٢ - حدثنا (^١) يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^٢)، عن أبي إسحاق، قال: سمعت البراء بن عازب، يقول:\n⦗٥٩٨⦘ \"أصاب الناس حمرا يوم خيبر، فأمر رسول الله ﷺ مناديا فنادى: أن أكْفئُوا القدور\" (^٣) (^٤).\n_________\n(^١) في (م) تأخر هذا الحديث عن الحديث الذي يليه برقم ٨١٢٣.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٥\"، وهذه الرواية مكررة برقم \"٨١١٢\".\n(^٤) (هـ ٨/ ٤٧/ أ).","vol":"15","page":597},{"text":"٨١٢٣ - حدثنا عباس الدوري، والصَّغاني، قالا: حدثنا أبو النضر. ح\nوحدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير (^١)، قالا: حدثنا شعبة (^٢)، عن أبي إسحاق، عن البراء بن عازب، قال: \"أصبنا (^٣) حمرا يوم خيبر، فنادى منادي النبي ﷺ أن أكفئوا القدور\" (^٤).\n_________\n(^١) ابن حازم البصري.\n(^٢) شعبة؛ موضع الالتقاء مع مسلم، وقد وقع هذا الإسناد في (م) كالتالي: حدثنا أبو داود الحراني، حدثنا وهب بن جرير، حدثنا شعبة. ح، حدثنا عباس الدوري، والصغاني، قالا: حدثنا أبو النضر، أخبرنا شعبة …\n(^٣) وقع في الأصل و(هـ): \"أصابنا\"، وقد وضع فوقها علامة التضبيب، إشارة إلى أنه هكذا وجدها في الأصل الناقل عنه، لكنها فاسدة من حيث المعنى.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٥\"، وهذه الرواية مكررة برقم \"٨١١٤\"، \"٨١١٥\".","vol":"15","page":598},{"text":"٨١٢٤ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا زهير (^١)، عن أبي إسحاق (^٢)، عن البراء، قال:\n⦗٥٩٩⦘ \"مرّ (^٣) النبي (^٤) ﷺ يوم خيبر بالقدور وهي تغلي، فقال: ما هذا؟ قالوا: لحم، قال: أي لحم؟ قالوا: حمر، قال: أي حمر؟ قالوا: أهلي، قال: أكفئوها (^٥)، قال: فكفأناها\" (^٦) (^٧).\nرواه زهير بن حرب، عن جرير، عن عاصم، عن الشعبي، عن البراء بن عازب، قال: \"أمرنا رسول الله ﷺ أن نلقي لحوم الحُمُر الأهلية نيّه ونضيجه، ثم لم يأمرنا بأكله\" (^٨).\nورواه عبد الرزاق، عن معمر، عن عاصم، عن الشعبي، بهذا (^٩) (^١٠).\n_________\n(^١) ابن معاوية بن حديج، أبو خيثمة الجعفي الكوفي، نزيل الجزيرة.\n(^٢) أبو إسحاق وهو عمرو بن عبد الله السبيعي؛ موضع الالتقاء مع مسلم.\n(^٣) وقع في الأصل والمطبوع: ٥/ ١٦٦، والنسخة \" هـ\": \"أمر\"، وهي خطأ فيما يظهر، لأن السياق يأباها.\n(^٤) في (م): (رسول الله).\n(^٥) في (م): (اكفئوا).\n(^٦) في (م): (فأكفأناها).\n(^٧) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٥\".\n(^٨) هذه الرواية أخرجها مسلم في صحيحه من طريق زهير بن حرب به، وعنده: \"نيئة\" بدل: \"نَيّه\"، وقد تقدم تخريجه. انظر الحديث \"٨١٠٥\".\n(^٩) في (م): (عن البراء قال: نهى النبي ﷺ).\n(^١٠) أخرج هذه الرواية النسائي في سننه، من طريق محمد بن عبد الأعلى، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن عاصم، عن الشعبي، عن البراء، قال: \"نهى رسول الله ﷺ يوم خيبر عن لحوم الحمر الإنسية نضيجا ونيئا\". كتاب الصيد والذبائح، تحريم أكل لحوم الحمر - الأهلية: ٧/ ٢٣١، حديث \"٤٣٤٩\".","vol":"15","page":598},{"text":"٨١٢٥ - حدثنا إبراهيم بن مرزوق، قال: حدثنا (^١) روح بن عبادة، قال: حدثنا حماد بن زيد، قال: أخبرنا عاصم الأحول (^٢) (^٣) عن الشعبي، عن البراء بن عازب (^٤)، قال: \"مرَّ بنا رسول الله ﷺ وعندنا قدور من لحوم الحمر الأهلية فأمرنا، فألقيناها، ولم يأمرنا بأكلها بعد\" (^٥).\n_________\n(^١) في (م): (أخبرنا).\n(^٢) عاصم الأحول؛ موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٤٧/ ب).\n(^٤) في (م): (البراء).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٠٥\".\nفوائد الاستخراج:\n١) التعريف بعاصم الراوي عن الشعبي، وأنه الأحول، وهو عند مسلم باسمه فقط.","vol":"15","page":600},{"text":"٨١٢٦ - حدثنا أبو أمية، قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان (^١)، عن أيوب، عن محمد، عن أنس بن مالك، قال: \"فتح رسول الله ﷺ خيبر بكرة، فأصبنا حمرا خارجا (^٢) من القرية، فطبخناها، فقال رسول الله ﷺ: إنّ الله ﷿ ورسوله ينهيانكم عن الحمر الأهلية، فإنها رجس\" (^٣) (^٤).\n_________\n(^١) سفيان وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (خارجة من القرية).\n(^٣) (م ٥/ ٩/ ب).\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، وزاد في آخره من طريق سفيان بن عيينة بعد قوله: فإنها رجس: \"من عمل الشيطان، فأكفئت القدور بما فيها، وإنها لتفور بما =\n⦗٦٠١⦘ = فيها\"، كتاب الصيد والذبائح، باب تحريم أكل لحم الحمر الإنسية: ٣/ ١٥٤٠، حديث \"٣٤\".\nوأخرجه البخاري في صحيحه بنحوه، وعند كل من المصنف والبخاري ألفاظ لا توجد عند الآخر، كتاب الذبائح والصيد، باب تحريم لحوم الحمر الإنسية: ٣/ ٤٦٢، حديث \"٥٥٢٨\".","vol":"15","page":600},{"text":"٨١٢٧ - حدثنا ابن شيخ بن عميرة (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان (^٢)، قال: حدثنا أيوب، بإسناده مثله (^٣).\nرواه عبد الرزاق، عن معمر، عن أيوب، عن ابن سيرين (^٤) بنحوه (^٥).\n_________\n(^١) هو بشر بن موسى بن صالح بن شيخ بن عَميرة، أبو علي الأسدي البغدادي.\n(^٢) سفيان، وهو ابن عيينة؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٢٦\".\nفوائد الاستخراج:\n١) متابعة الحميدي لمحمد بن يحيى بن أبي عمر العدني الذي أخرج مسلم الحديث من طريقه عن سفيان بن عيينة، والحميدي أثبت الناس في ابن عيينة، في حين أن العدني تكلم فيه.\n(^٤) في (م): (عن ابن سيرين، عن أنس بنحوه).\n(^٥) أخرج هذه الرواية ابن ماجه في سننه، من طريق محمد بن يحيى -وهو الذهلي- حدثنا عبد الرزاق، أنبأنا معمر، عن أيوب، عن ابن سيرين، عن أنس بن مالك، أن منادي رسول الله ﷺ نادى: \"إن الله ورسوله ينهيانكم عن لحوم الحمر الأهلية، فإنهَا رجس\".\nكتاب الذبائح، باب لحوم الحمر الوحشية: ٢/ ١٠٦٦، حديث \"٣١٩٦\".","vol":"15","page":601},{"text":"٨١٢٨ - حدثنا عباس الدوري، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام (^١)، عن ابن سيرين (^٢)، عن أنس (^٣)، قال: \"لما كان يوم خيبر ذبح الناس الحمر الأهلية، فأغلوا بها القدور، فأمر رسول الله ﷺ أبا طلحة، فنادى: إنّ الله ﷿ ورسوله ينهيانكم عن لحوم الحمر الأهلية، فإنه رجس، فأكفئت القدور\" (^٤).\n_________\n(^١) في (م): (هشام بن حسان)؛ وهو موضع الالتقاء مع مسلم.\n(^٢) في (م): (محمد بن سيرين).\n(^٣) في (م): (أنس بن مالك).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٢٦\"، وهو عند مسلم من طريق هشام برقم ٣٥.","vol":"15","page":602},{"text":"٨١٢٩ - حدثنا أبو حاتم الرازي، قال: حدثنا محمد بن عبد الله الأنصاري (^١)، قال: حدثنا هشام بن حسان (^٢)، عن محمد بن سيرين، عن أنس بن مالك، قال: \"أتى آتٍ رسولَ الله ﷺ يوم خيبر، فقال: يا رسول الله أكلت الحمر، ثم أتاه آت، فقال: يا رسول الله، أُفنيت الحمر، فأمر أبا طلحة فنادى، فقال: إنَّ الله ﷿ ينهاكم عن لحوم الحمر، فإنها رجس، فأكفئت القدور\" (^٣).\n_________\n(^١) هو: محمد بن عبد الله بن المثنى الأنصاري البصري القاضي.\n(^٢) هشام بن حسان؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٢٦\"، وهو عند مسلم من طريق هشام برقم ٣٥.","vol":"15","page":602},{"text":"٨١٣٠ - حدثنا إسحاق الحربي، وابن يحيى بن ضُريس (^١)، قالا: حدثنا أبو النعمان. ح\nوحدثنا أبو أمية، قال: حدثنا القواريري (^٢)، قالا: حدثنا حماد بن زيد، عن هشام (^٣)، عن محمد، عن أنس بن مالك، قال: \"أتي رسول الله ﷺ يوم خيبر، فقيل: أُكلت الحمر، فسكت، ثم أتي بعد، فقيل له: أفنيت الحمر، فأمر أبا طلحة أن ينادي: إنّ الله ﷿ ورسوله ينهيانكم عن لحوم الحمر، فإنها رجس، فأكفئت القدور\" (^٤). معنى حديثهم واحد (^٥).\n_________\n(^١) هو: محمد بن أيوب بن يحيى بن ضريس البجلي الرازي، وتقدم بتمام اسمه ونسبه عند المؤلف برقم (٩٣٥) و(٢١٣٤).\n(^٢) عبيد الله بن عمر بن ميسرة، أبو سعيد البصري، نزيل بغداد.\n(^٣) هشام وهو ابن حسان الأزدي؛ موضع الالتقاء مع مسلم.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٢٦\"، وهو عند مسلم من طريق هشام بن حسان برقم ٣٥.\n(^٥) (هـ ٨/ ٤٨/ ب).","vol":"15","page":603},{"text":"<span data-type='title' id=toc-1124>بيان الخبر الدال على إباحة صيد الضبّ وأكل لحمه، والترغيب في ترك أكله.</span>","vol":"15","page":604},{"text":"٨١٣١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني مالك بن أنس، عن عبد الله بن دينار (^١)، عن ابن عمر، قال: \"نادى رسول الله ﷺ رجل، فقال: يا رسول الله، كيف ترى في أكل الضبّ؟ فقال: لست بآكله ولا محرمه\".\nقال مالك: \"فإذا لم يحرمه رسول الله (^٢) ﷺ (^٣) فليس بأكله بأس\" (^٤).\n_________\n(^١) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (النبي).\n(^٣) (م ٥/ ١٠/ أ).\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤١، الحديث \"٣٩\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الذبائح والصيد، باب إباحة الضب: ٣/ ٤٦٣، حديث \"٥٥٣٦\".","vol":"15","page":604},{"text":"٨١٣٢ - حدثنا أبو أمية، قال: حدثنا يعلى (^١)، وقبيصة (^٢)، قالا:\n⦗٦٠٥⦘ حدثنا سفيان (^٣)، عن عبد الله بن دينار (^٤)، عن ابن عمر، قال: \"سئل النبي (^٥) ﷺ عن أكل الضبّ، فقال: لا آكله ولا أحرمه\" (^٦).\n_________\n(^١) ابن عبيد بن أبي أمية الكوفي، الطنافسي.\n(^٢) ابن عقبة بن محمد السوائي، الكوفي.\n(^٣) ابن سعيد بن مسروق الثوري.\n(^٤) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٥) في (هـ) و(م): (رسول الله)، وكتب فوقها في (هـ): (النبي).\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\".","vol":"15","page":604},{"text":"٨١٣٣ - حدثنا محمد بن عوف الحمصي، قال: حدثنا موسى بن داود، قال: حدثنا عبد العزيز بن أبي سلمة (^١)، عن عبد الله بن دينار (^٢) بإسناده مثله (^٣) (^٤).\n_________\n(^١) هو: عبد العزيز بن عبد الله بن أبي سلمة الماجِشُون.\n(^٢) عبد الله بن دينار؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\".\n(^٤) (هـ ٨/ ٥٠/ أ).","vol":"15","page":605},{"text":"٨١٣٤ - حدثنا أبو سعيد عبد الرحمن بن منصور البصري، قال: حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: \"سأل رجل النبي ﷺ عن الضبّ فقال: لا آمر به ولا أنهى عنه\" (^٢).\n_________\n(^١) يحيى بن سعيد وهو ابن فروخ الأنصاري؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\"، ولم يذكر مسلم لفظ الحديث من طريق يحيى بن سعيد، عن عبيد الله بن عمر، وإنما ذكر لفظه من طريق عبد الله بن نمير، عن عبيد الله بن عمر، وأحال عليها.\nفوائد الاستخراج: =\n⦗٦٠٦⦘ = ١) ذكر لفظ حديث يحيى بن سعيد القطان، عن عبيد الله بن عمر.\n٢) ذكر اسم والد يحيى وهو سعيد، ومسلم أورده باسمه المجرد فقط.","vol":"15","page":605},{"text":"٨١٣٥ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا حماد بن زيد (^١)، عن عبيد الله بن عمر (^٢)، وأيوب، عن نافع، عن ابن عمر، قال: \"أتي رسول الله ﷺ بضبّ، قال (^٣) حماد في حديث [أيوب] (^٤): فلم يأكله ولم يحرمه. وفي حديث عبيد الله، قال: لا آكله ولا أحرمه\" (^٥).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (عبيد الله) فقط.\n(^٣) في (م): (وقال).\n(^٤) ما بين المعقوفتين زيادة من (م).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\"، لكن لم يذكر مسلم من طريق حماد بن زيد إلا رواية أيوب فقط.\nفوائد الاستخراج:\n١) ذكر اسم والد حماد، وهو: زيد، ومسلم أورده باسمه المجرد فقط.","vol":"15","page":606},{"text":"٨١٣٦ - حدثنا الصَّغاني، وأبو أمية، قالا: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن نافع، عن ابن عمر، \"أنّ رسول الله ﷺ أتى بضبّ، فلم يأكله ولم يحرمه\" (^٢) (^٣).\n_________\n(^١) حماد بن زيد؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\"، وهو عند مسلم من طريق حماد برقم ٤١.\n(^٣) (هـ ٨/ ٥٠/ ب).","vol":"15","page":606},{"text":"٨١٣٧ - حدثنا الربيع بن سليمان، وعيسى بن أحمد العسقلاني، قالا: حدثنا عبد الله بن وهب (^١)، عن أسامة بن زيد، عن نافع، عن ابن عمر، قال: \"قام رجل في المسجد ورسول الله على المنبر، فقال: يا رسول الله، كيف ترى في الضبّ؟ فقال: لا آكله ولا أحرمه\" (^٢).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\nوقد تحرف \"عبد الله بن وهب\" في الأصل، والمطبوع: ٥/ ١٧٠، إلى \"عبيد الله بن وهب\"، وكذا كتبت في النسخة \" هـ\"، لكن صُححت في هامشها.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\"، وهو عند مسلم من طريق ابن وهب برقم ٤١، ولم يذكر مسلم من طريق ابن وهب، عن أسامة بن زيد، عن نافع، إلا طرفا من الحديث، وأحال بباقيه على رواية الليث عن نافع بمعناها.\nفوائد الاستخراج:\n١) ذكر اسم \"ابن وهب\" وهو عبد الله، ولم يذكره مسلم.\n١) ذكر اسم والد أسامة وهو زيد، ومسلم ذكر اسمه فقط.\n٢) ذكر لفظ حديث عبد الله بن وهب، عن أسامة بن زيد، عن نافع، كاملا.","vol":"15","page":607},{"text":"٨١٣٨ - حدثنا يزيد بن سنان، والحميري (^١) البلخي بفارس، قالا: حدثنا مكي بن إبراهيم، قال: حدثنا ابن جُرَيج (^٢)، عن نافع قال: كان ابن عمر يقول: \"سئل النبي ﷺ عن الضبّ، فقال: لست بآكله ولا مُحرمه\" (^٣).\n_________\n(^١) في \" هـ\": (الحميدي)، وهو خطأ، واسمه: هو أحمد بن الحُباب -بمهملة مضمومة وموحدتين- ابن حمزة الحميري، أبو بكر النسابة.\n(^٢) ابن جريج وهو: عبد الملك بن عبد العزيز الأموي مولاهم؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١\"، وهو عند مسلم من هذا الطريق =\n⦗٦٠٨⦘ = برقم ٤١، ولم يذكر مسلم لفظ رواية ابن جريج، عن نافع، وأحال بها على رواية الليث عن نافع بمعناها.\nفوائد الاستخراج:\n١) ذكر لفظ حديث ابن جريج، عن نافع.","vol":"15","page":607},{"text":"٨١٣٩ - حدثنا سعيد بن مسعود المروزي، قال: حدثنا شجاع بن الوليد (^١)، قال: سمعت موسى بن عقبة، يحدث عن نافع، عن ابن عمر (^٢)، \"أنَّ رجلا سأل رسول الله ﷺ عن الضبّ، آكله؟ فقال رسول الله ﷺ: لست بآكله ولا محرمه. قال: فتركه عبد الله حين سمع ذلك، وقد كان يأكله\" (^٣) (^٤).\n_________\n(^١) شجاع بن الوليد؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (عبد الله بن عمر).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١ \"، وهو عند مسلم من طريق شجاع بن الوليد برقم ٤١، ولم يذكر مسلم لفظ رواية شجاع بن الوليد عن موسى بن عقبة، عن نافع، وأحال به على رواية الليث عن نافع بمعناه.\nفوائد الاستخراج:\n١) ذكر لفظ رواية شجاع بن الوليد.\n(^٤) (م ٥/ ١٠/ ب).","vol":"15","page":608},{"text":"٨١٤٠ - حدثنا أبو عمرو بن حازم بن أبي غرزة، قال: حدثنا عبيد الله بن موسى. ح\n⦗٦٠٩⦘ وحدثنا أبو عمر (^١) إمام مسجد حرّان، قال: حدثنا مخلد بن يزيد، قالا: حدثنا مالك بن مِغْول (^٢) (^٣) عن نافع، عن ابن عمر، قال: \"سئل رسول الله ﷺ عن أكل الضبّ، فقال: لا آكله ولا أنهى عنه\" (^٤).\n_________\n(^١) هو: عبد الحميد بن محمد بن المستام.\n(^٢) مالك بن مغول، موضع الالتقاء مع مسلم.\n(^٣) (هـ ٨/ ٥١/ أ).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٣١ \"، وهو عند مسلم من طريق مالك برقم ٤١، ولم يذكر مسلم لفظ رواية مالك بن مغول، عن نافع، وأحال به على رواية الليث عن نافع بمعناه.\nفوائد الاستخراج:\nذكر لفظ رواية مالك بن مغول.","vol":"15","page":608},{"text":"<span data-type='title' id=toc-1125>بيان الخبر المُحل أكل لحم الضبّ.</span>","vol":"15","page":610},{"text":"٨١٤١ - حدثنا عبد الملك بن محمد بن عبد الله الرقاشي، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن توبة العنْبَري، قال: قال الشعبي: أرأيت (^٢) الحسن حين يحدث عن النبي ﷺ؟! لقد جالست ابن عمر قريبا من سنتين أو سنة، ما سمعته يحدث عن النبي صلى الله عليه (^٣)، قال: \"كان أناس من أصحاب النبي ﷺ يأكلون عنده ضبًّا، فيهم سعد بن مالك، فنادتهم امرأة من أزواج النبي ﷺ إنه ضبّ، فأمسك القوم، فقال رسول الله ﷺ: كلوا فإنه ليس بحرام، أو إنه (^٤) لا بأس به -شك شعبة- ولكنه ليس من طعام قومي\" (^٥) (^٦).\n⦗٦١١⦘[روى غُنْدر فقال: غير هذا، وقال: سنتين أو سنة ونصف، وقال: \"إنه حلال ولكنه ليس من طعامي\"] (^٧) (^٨).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (رأيت).\n(^٣) زاد مسلم بعده: \"غير هذا\".\n(^٤) (أو إنه)، ليس في (م).\n(^٥) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤٢ - ١٥٤٣، حديث \"٤٢\"، وفي رواية مسلم: \"كلوا فإنه حلال\" وقال كذلك: \"قريبا من سنتين أو سنة ونصف\"، وسيذكر المصنف هذه الرواية في التعليق التالي لهذا الحديث.\nوأخرجه البخاري في صحيحه بنحوه، كتاب أخبار الآحاد، باب خبر المرأة الواحدة: ٤/ ٣٥٦، حديث \"٧٢٦٧\".\n(^٦) كُتب في (هـ) بعد هذا الحديث تحويل للإسناد: \"ح\".\n(^٧) ما بين المعقوفتين زيادة من (م).\n(^٨) هذا التعليق وصله الإمام مسلم في صحيحه في الكتاب والباب السابقين من طريق محمد بن المثنى، حدثنا محمد بن جعفر (وهو غُنْدر)، حدثنا شعبة … به.\nانظر تخريج الحديث السابق برقم ٨١٤١.","vol":"15","page":610},{"text":"٨١٤٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن تَوبة العنبري، قال: قال لي الشعبي: أرأيت الحسن حين يحدث عن النبي ﷺ؟! والله لقد جالست (^٢) ابن عمر كذا وكذا بالمدينة، ما سمعته يحدث عن النبي ﷺ إلا حديثا واحدا، فإنه قال: \"كان رسول الله ﷺ في ناس من أصحابه، فأتوا بلحم، فقالت امرأة من أزواجه: أمسكوا فإنه ضبّ، فقال رسول الله ﷺ: كلوا فإنه حلال، أو قال: كلوا فإنه لا بأس به\" (^٣).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٥١/ ب).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٤١\".","vol":"15","page":611},{"text":"٨١٤٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١) (^٢) قال: أخبرني مالك بن أنس، ويونس بن يزيد وغيرهما، أن ابن شهاب\n⦗٦١٢⦘ أخبرهم (^٣) عن أبي أمامة بن سهل بن حُنيف، عن ابن عباس، \"أنّ خالد بن الوليد دخل مع رسول الله ﷺ بيت ميمونة، فأتي بضبّ مَحْنُوذ (^٤)، فأهوى إليه رسول الله ﷺ يده، فقال بعض النسوة اللاتي في بيت ميمونة: أخبروا رسول الله ﷺ بما يريد أن يأكل منه، فقالوا: هو ضبّ، فرفع رسول الله ﷺ يده، قال: فقلت أحرام هو يا رسول الله؟ قال: لا، ولكنه لم يكن بأرض فقومي، فأجدني أَعَافُه. فاجْتَرَرْتُه فأكلته ورسول الله ﷺ ينظر\".\nقال: يونس بن يزيد في الحديث: \"فلم ينهي\" (^٥) (^٦).\n⦗٦١٣⦘ ورواه يونس: حُفيدة بنت الحارث (^٧) (^٨).\n_________\n(^١) ابن وهب؛ موضع الالتقاء مع مسلم.\n(^٢) (م ٥/ ١١/ أ).\n(^٣) وقع في الأصل و\" هـ\": (أخبره) وما أثبته من (م) وهو أنسب.\n(^٤) أي مشوي، وقيل المحنوذ: المشوي على الحجارة المُحَمَّاة.\nانظر مجمع بحار الأنوار: ١/ ٥٧٢.\n(^٥) وقع في الأصل و(هـ) وفي (م): (ينهاني).\n(^٦) (هـ ٨/ ٥٢/ أ).\n(^٧) أي أن يونس بن يزيد زاد في روايته عن ابن شهاب، ذكر حُفيدة بنت الحارث التي قدمت بالضب من نجد. يوضح هذا لفظ مسلم الذي أخرجه في صحيحه: من طريق يونس عن ابن شهاب عن أبي أمامة بن سهل بن حُنيف الأنصاري؛ \"أن عبد الله بن عباس أخبره أن خالد بن الوليد الذي يقال له سيف الله المسلول أخبره، أنه دخل مع رسول الله ﷺ على ميمونة -زوج النبي ﷺ، وهي خالته وخالة ابن عباس- فوجد عندها ضبًّا محنوذا، قدمت به أختها حُفيدة بنت الحارث من نجد، فقدمت الضب لرسول الله ﷺ … \".\nثم إن حُفيدة بنت الحارث ﵄، وقع اسمها في بعض روايات مسلم \"أم حُفيد\"، وفي بعض النسخ لمسلم \"أم حُفيدة\" بالهاء، وفي بعض الروايات \"أم حميد\"، وفي بعضها \"حميدة\"، وكله بضم الحاء مصغرًا، وفي بعض الروايات: \"أم عتيق\" بعين مهملة بدل الحاء المهملة، وقاف في آخره بدل الدال.\nقال القاضي عياض: الأصوب والأشهر: أم حُفيد بلا هاء، وكذا قال ابن حجر: المعروف أم حُفيد، واسمها: هزيلة بنت الحارث بن حزن الهلالية.\nانظر شرح صحيح مسلم للنووي: ١٣/ ١٠٠، الإصابة لابن حجر \"٨/ ت: ١١٨٣٧\".\n(^٨) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤٣، حديث \"٤٤\"، ولم يذكر مسلم رواية مالك بن أنس من طريق ابن وهب، وإنما ذكرها مستقلة من طريق يحيى بن يحيى عنه في نفس الكتاب والباب السابقين.\nوأخرجه البخاري في صحيحه بنحوه، كتاب الذبائح والصيد، باب الضب: ٣/ ٤٦٣، حديث \"٥٥٣٧\". =\n⦗٦١٤⦘ = فوائد الاستخراج:\n١) ذكر اسم والد يونس، وهو يزيد، ومسلم اقتصر على اسمه فقط.","vol":"15","page":611},{"text":"٨١٤٤ - حدثنا أبو الحسن الميموني، قال: حدثنا أحمد بن شبيب، قال: حدثنا أبي (^١) [عن يونس] (^٢)، بمثله: \"أنَّ خالد بن الوليد أخبره، أن دخل مع النبي ﷺ على ميمونة … \" وذكر مثله، وقال: حُفيدة بنت الحارث (^٣).\n_________\n(^١) هو شبيب بن سعيد التميمي، الحبطي، أبو سعيد البصري.\n(^٢) ما بين المعقوفتين زيادة من (م)، وكانت مكتوبة في (هـ) لكن ضرب عليها الناسخ.\nفيونس وهو ابن يزيد في هذه الرواية؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\".","vol":"15","page":614},{"text":"٨١٤٥ - حدثنا أبو إسماعيل، قال: حدثنا القعنبي، عن مالك (^١)، عن ابن شهاب، عن أبي أمامة بن سهل بن حُنيف، عن عبد الله بن عباس، قال: \"دخلت أنا وخالد بن الوليد بن المغيرة مع (^٢) رسول الله ﷺ بيت ميمونة، فأُتي بضبّ مَحْنُوذ، فأهوى إليه رسول الله بيده، فقال بعض النسوة اللاتي في بيت ميمونة: أخبروا رسول الله ﷺ ما يريد أن يأكل منه، فقيل له: هو ضبّ يا رسول الله، فرفع رسول الله ﷺ، قلت: أحرام هو يا رسول الله؟ قال: لا ولكنه لم يكن بأرض قومي فأجدني أعافه، قال خالد: فاجتررته فأكلته ورسول الله ﷺ ينظر\" (^٣).\n_________\n(^١) مالك بن أنس؛ موضع الالتقاء مع مسلم.\n(^٢) في (م): (على).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وهو عند مسلم من طريق مالك بن =\n⦗٦١٥⦘ = أنس برقم ٤٣.","vol":"15","page":614},{"text":"٨١٤٦ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق (^١) (^٢) قال: أخبرنا معمر، عن الزهري، عن أبي أمامة بن سهل بن حُنيف، عن ابن عباس، قال: \"أتي رسول الله ﷺ بضبّين مشويين وعنده (^٣) خالد بن الوليد، فقال له خالد: أحرام هو يا رسول الله؟ فقال: لا، (^٤) ولكنه لا يكون بأرض قومي، فأجدني أعافه، قال: فأكل خالد ورسول الله ﷺ ينظر إليه\" (^٥).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٥٢/ ب).\n(^٣) (وعنده) وقع في الأصل والنسخة \" هـ\": (وعروة بن)، وهو خطأ، والتصويب من (م)، وقد كتب فوقها الناسخ للنسخة (هـ) علامة التضبيب، ثم كتب في الهامش: صوابه: (عنده)، وكذا صوبها في الهامش الناسخ للأصل.\n(^٤) (م ٥/ ١١/ ب).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وهو عند مسلم من هذا الطريق برقم ٤٥، ولم يذكر مسلم من طريق عبد الرزاق إلا طرفا من الحديث.\nفوائد الاستخراج:\n١) ذكر لفظ رواية عبد الرزاق كاملة.","vol":"15","page":615},{"text":"٨١٤٧ - حدثنا محمد بن عبد الملك الواسطي، وأبو داود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح،\n⦗٦١٦⦘ عن ابن شهاب، عن أبي أمامة بن سهل بن حُنيف، عن ابن عباس، أنه أخبره \"أن خالد بن الوليد أخبره، أنه دخل مع رسول الله ﷺ على ميمونة بنت الحارث، وهي خالته، فقدم إلى رسول الله ﷺ لحم ضبّ جاءت به أم حُميد (^٢) بنت الحارث من نجد، وكانت تحت رجل من بني جعفر، وكان رسول الله ﷺ لا يأكل شيئا حتى يعلم ما هو، فقال بعض النسوة: ألا تخبرين رسول الله ﷺ ما يأكل؟ فأخبرته أنه لحم ضبّ، فتركه، قال خالد: سألت (^٣) رسول الله ﷺ أحرام هو؟ قال: لا، ولكنه طعام ليس في قومي، فأجدني أعافه، قال خالد: فاجتررته إليّ، فأكلته ورسول الله ﷺ ينظر.\nوحدثه (^٤) ابن الأصم، عن ميمونة، وكان في حَجْرِها (^٥).\n⦗٦١٧⦘ رواه (^٦) الليث بن سعد، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن محمد بن المنكدر، عن أبي أمامة، عن ابن عباس: \"أتي (^٧) رسول الله ﷺ في بيت ميمونة\" (^٨).\nو(^٩) في حديث مالك: عن ابن عباس: \"دخلت أنا وخالد (^١٠) بيت ميمونة\" (^١١). وفي حديث يونس: عن ابن عباس، أن خالدا (^١٢) أخبره \"أنه دخل مع رسول الله ﷺ بيت ميمونة\" (^١٣).\n_________\n(^١) يعقوب بن إبراهيم بن سعد، موضع الالتقاء مع مسلم.\n(^٢) في رواية مسلم من طريق يعقوب بن إبراهيم بن سعد: \"أم حُفيد\" وقد تقدم ذكر الاختلاف في اسمها عند آخر الحديث رقم \"٨١٤٣\".\n(^٣) (هـ ٨/ ٥٣/ أ).\n(^٤) الضمير يعود على ابن شهاب الزهري.\n(^٥) الحديث تقدم تخريجه، انظر الحديث رقم \"٨١٤٣\"، وهو عند مسلم من طريق يعقوب برقم ٤٥ ولم يذكر مسلم لفظ رواية يعقوب بن إبراهيم بن سعد كاملة، وإنما ذكر معظمها، وأحال بباقيها على رواية يونس بمثلها.\nفوائد الاستخراج:\n١) ذكر لفظ رواية يعقوب بن إبراهيم كاملة.\n(^٦) في (م): (ورواه).\n(^٧) في (م): (قال أتي).\n(^٨) أخرج رواية الليث بن سعد، مسلم في صحيحه، من طريق عبد الملك بن شعيب بن الليث، حدثنا أبي، عن جدي به، وزاد بعد قوله \"في بيت ميمونة\": وعنده خالد بن الوليد، بلحم ضب، فذكر بمعنى حديث الزهري\". والحديث تقدم تخريجه انظر الحديث \"٨١٤٣\".\nفوائد الاستخراج:\n١) ذكر اسم والد الليث وهو سعد، ولم يذكره مسلم.\n(^٩) الواو، ليست في (م).\n(^١٠) في (م): (خالد بن الوليد).\n(^١١) وقد سبق تخريج رواية مالك هذا، انظر \"حديث ٨١٤٣\".\n(^١٢) وقع في الأصل والنسخة \" هـ\": (خالد) وهو خطأ، ويحتمل أنها: (خالدا خبَّره).\n(^١٣) وقد تقدم تخريج رواية يونس هذه. انظر \"حديث ٨١٤٣\".","vol":"15","page":615},{"text":"٨١٤٨ - حدثنا إبراهيم بن مرزوق البصري، وأبو داود الحراني، قالا: حدثنا وهب بن جرير. ح\n⦗٦١٨⦘ وحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قالا: حدثنا شعبة (^١)، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس، قال: \"أهدت خالتي أم حُفيد (^٢) إلى رسول الله سمنا وأَقِطًا (^٣) وأضبّا، فأكل من السمن (^٤) والأقط، وترك الأضبّ تقذرا، وأكل على مائدة رسول (^٥) الله ﷺ، ولو كان حراما ما أكل على مائدة رسول الله ﷺ\".\nهذا لفظ أبي داود، وقال وهب بن جرير: \"ولم يأكل من الأضبّ، وأكل على مائدة رسول الله ﷺ، ولو كان حراما لم يؤكل على مائدة (^٦) النبي (^٧) ﷺ\" (^٨).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) تقدم ذكر الاختلاف في هذه الكنية عند آخر الحديث رقم \"٨١٤٣\".\n(^٣) الأقط: لبن مجفف يابس مستحجر يطبخ به. أفاده ابن الأثير في النهاية: ١/ ٥٧.\n(^٤) (هـ ٨/ ٥٣/ ب).\n(^٥) (م ٥/ ١٢/ أ).\n(^٦) في (م): (على مائدته).\n(^٧) في \" هـ\": (رسول الله) كتب فوقها: (النبي).\n(^٨) الحديث تقدم تخريجه. انظر \"حديث ٨١٤٣\".","vol":"15","page":617},{"text":"٨١٤٩ - حدثنا علي بن حرب (^١)، قال: حدثنا محمد بن فضيل، قال: حدثنا أبو إسحاق الشيباني (^٢)، عن يزيد [بن] (^٣) الأصم، قال: \"دُعينا لعرس\n⦗٦١٩⦘ بالمدينة، فقُرِّب إلينا ثلاثة عشر ضبًّا، فمن آكل وتارك، فغدوت إلى ابن عباس فحدثته، فقال بعض القوم: حرام، وقال بعضهم: حلال، وقال بعضهم: قال رسول الله ﷺ: لا آكله ولا أحرمه\".\nقال ابن عباس: \"ما بعث الله ﷿ رسولا إلا مُحلا ومحرما، قرِّب لرسول الله ﷺ طعام (^٤)، فمدّ يده ليأكل، قالت ميمونة: يا رسول الله، إنه لحم ضبّ، فكف يده، وقال: هو طعام لم آكله قط، فكلوا، فأكل الفضل بن عباس وخالد بن الوليد (^٥) وامرأة كانت معهم، وقالت ميمونة: لا آكل من طعام لم يأكل منه رسول الله ﷺ\" (^٦).\n_________\n(^١) في (م): (علي بن حرب الطائي).\n(^٢) أبو إسحاق الشيباني واسمه سليمان بن أبي سليمان؛ موضع الالتقاء مع مسلم.\n(^٣) ما بين المعقوفتين زيادة من \" هـ\".\n(^٤) في الأصل و(هـ): (طعاما) كذا.\n(^٥) (هـ ٥/ ٥٤/ أ).\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وهو من طريق الشيباني عند مسلم برقم ٤٧.\nفوائد الاستخراج:\n١) ذكر كنية الشيباني، وهي: أبو إسحاق.","vol":"15","page":618},{"text":"٨١٥٠ - حدثنا جعفر الصائغ، قال: حدثنا معاوية بن عمرو (^١)، قال: حدثنا زائدة، عن الشيباني (^٢)، عن يزيد بن الأصم (^٣)، عن ابن عباس،\n⦗٦٢٠⦘ \"أنَّ النبي ﷺ كان عند ميمونة، وعنده الفضل بن عباس (^٤) وخالد بن الوليد، فأتي بخوان (^٥) عليه خبز ولحم ضبّ، فلما ذهب ليأكل قالت ميمونة: يا نبي الله! إنه لحم ضبّ، فأمسك يده، وقال: هذا لحم لم آكله، ولكن كلوا، فأكل خالد بن الوليد، والمرأة والفضل\". وقالت ميمونة: \"لا آكل طعاما لم يأكل منه النبي ﷺ، فلم تأكل ميمونة\" (^٦).\n_________\n(^١) ابن المهلب بن عمرو الأزدي، المَعْنى.\n(^٢) الشيباني؛ موضع الالتقاء مع مسلم.\n(^٣) في (م): (يزيد الأصم).\n(^٤) من قوله (أن النبي ﷺ كان عند ميمونة، وعنده الفضل بن عباس) ساقط من (م).\n(^٥) الخوان: بكسر الخاء وضمها، لغتان، والكسر أفصح، وهو المائدة، أو ما يقوم مقامها.\nانظر تفسير غريب ما في الصحيحين ص ٢٦٠، شرح صحيح مسلم للنووي: ١٣/ ١٠٢.\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\".","vol":"15","page":619},{"text":"٨١٥١ - حدثنا ابن مُلاعب، قال: حدثنا ابن الأصبهاني (^١)، قال: حدثنا إبراهيم بن الزبرقان، عن أبي إسحاق الشيباني (^٢)، عن يزيد بن الأصم، عن ابن عباس، قال: \"بينما رسول الله ﷺ ذات يوم جالس … \"، وذكر الحديث بمثله (^٣).\n_________\n(^١) هو: محمد بن سعيد بن سليمان الكوفي، أبو جعفر ابن الأصبهاني، الملقب بحمدان.\n(^٢) أبو إسحاق الشيباني؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وهو عند مسلم من طريق الشيباني برقم ٤٧.","vol":"15","page":620},{"text":"٨١٥٢ - حدثنا أبو يحيى بن أبي مسرَّة، قال: حدثنا الحميدي (^١)، قال: حدثنا سفيان (^٢)، قال: حدثنا\n⦗٦٢١⦘ الشيباني (^٣) (^٤) قال: \"دخلت مع الشعبي المسجد، فقال: هل ترى من أصحابنا نجلس (^٥) إليه؟ هل ترى أبا حُصين (^٦)؟ قلت: لا، ثم تأخر (^٧) فرأى يزيد بن الأصم، فقال: هل لك أن نجلس إليه فإن خالته ميمونة، فجلسنا إليه، فقال يزيد بن الأصم: ذُكر عند ابن عباس قول (^٨) رسول الله ﷺ في الضبّ، قال (^٩): لا آكله ولا أحرمه، فغضب، وقال (^١٠): ما بُعث رسول الله ﷺ إلا محلا أو محرما، وقد أكل عنده\" (^١١).\n_________\n(^١) عبد الله بن الزبير بن عيسى الأسدي.\n(^٢) ابن عيينة الهلالي.\n(^٣) الشيباني وهو سليمان بن أبي سليمان؛ موضع الالتقاء مع مسلم.\n(^٤) (هـ ٨/ ٥٤ ب).\n(^٥) في (م): (من نجلس إليه).\n(^٦) لم يتبين لي من هو.\n(^٧) في (م): (قال: ثم تأخر).\n(^٨) (م ٥/ ١٢/ ب).\n(^٩) في النسخة \" هـ\": (فقال).\n(^١٠) في (م): (فقال).\n(^١١) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وهو عند مسلم من طريق الشيباني برقم ٤٧. وليس عند مسلم قصة دخول الشيباني مع الشعبي إلى المسجد.","vol":"15","page":620},{"text":"٨١٥٣ - حدثنا ابن أبي الشوارب (^١)، قال: حدثنا إبراهيم بن بشار، قال: حدثنا سفيان (^٢)، قال: حدثنا أبو إسحاق\n⦗٦٢٢⦘ الشيباني (^٣)، قال: \"دخلت مع الشعبي المسجد، فقال: انظر هل ترى أحدا من أصحابنا؟ انظر هل ترى أبا حُصين … \" فذكر مثله سواء (^٤)، إلى قوله: \"محلا ومحرما\"، ولم يذكر الكلمة التي قال: \"وقد أَكِل عنده (^٥) \" فقط.\nرواه مسلم (^٦)، عن سلمة بن شبيب، عن الحسن بن أعين، عن مَعْقِل، عن أبي الزبير، \"سألت جابرا (^٧) عن الضبّ، فقال: لا تطعموه، وقذره … \"، وذكر الحديث (^٨).\n_________\n(^١) هو: علي بن محمد بن عبد الملك، أبو الحسن الأموي البصري.\n(^٢) ابن عيينة.\n(^٣) أبو إسحاق الشيباني؛ موضع الالتقاء مع مسلم.\n(^٤) في (م): (فذكر مثل حديث الحميدي سواء).\n(^٥) الحديث تقدم تخريجه. انظر الحديث \"٨١٤٣\"، وليس عند مسلم قصة دخول الشيباني مع الشعبي إلى المسجد.\n(^٦) رواية مسلم هذه تقدمت في (م) على الحديث رقم (٨١٥٣).\n(^٧) في (م): (قال سألت جابر بن عبد الله).\n(^٨) أخرج مسلم هذا الحديث في صحيحه، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤٥، حديث \"٤٩\".","vol":"15","page":621},{"text":"<span data-type='title' id=toc-1126>بيان الأخبار الدالة على تحريم أكل [لحم] (^١) ما مُسخ من الصيد وغيره، وإثبات المسخ، وأنه لا يكون للمسخ نَسْل، والترغيب في ترك (^٢) أكل ما يشتبه عليه.</span>\n_________\n(^١) زيادة من النسخة (م).\n(^٢) (هـ ٨/ ٥٥/ أ).","vol":"15","page":623},{"text":"٨١٥٤ - حدثنا محمد بن هارون الفلاس (^١)، قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا يزيد بن زُريع، قال: حدثنا داود (^٢)، عن أبي نَضْرة، عن أبي سعيد الخدري، قال: \"قال رجل: يا رسول الله، أرضنا أرض مَضَبّة (^٣)، فكيف ترى في الضِّباب؟ قال: ذُكر لي أنّ أمة من بني إسرائيل مُسِخت، فلم يأمر به ولم ينه عنه. فقال عمر: إنّ الله ﷿ لينفع به غير واحد، وإنه لطعام عامة الرعاء، ولو كان عندي لطَعِمْتُه\" (^٤).\n_________\n(^١) وقع في (م): بعد كلمة الفلاس: (شيطا) وهو لقب لمحمد بن هارون.\n(^٢) داود وهو ابن أبي هند القشيري؛ موضع الالتقاء مع مسلم.\n(^٣) بفتح الميم والضاد، وبضم الميم وكسر الضاد، والأول أشهر وأفصح، أي كثيرة الضباب، واحدها: ضب.\nانظر تفسير غريب ما في الصحيحين ص ٢٣٨، شرح صحيح مسلم للنووي: ١٣/ ١٠٣.\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، وزاد بعد قوله \"لطعمته\": \"وإنما عافه رسول الله ﷺ\"، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤٦، حديث \"٥٠\".\nفوائد الاستخراج: =\n⦗٦٢٤⦘ = ١) ذكر نسب أبي سعيد ﵁، وهو الخدري.","vol":"15","page":623},{"text":"٨١٥٥ - حدثنا محمد بن عبد الملك الواسطي، وعباس بن محمد (^١)، وعمار بن رجاء، قالوا: حدثنا يزيد بن هارون، قال: أخبرنا داود بن أبي هند (^٢)، عن أبي نَضْرة، عن أبي سعيد، قال: \"جاء رجل إلى النبي ﷺ فقال: يا رسول الله، إنا بأرض مضبّة، فما تأمرنا؟ قال: بلغني أنّ أمة من بني إسرائيل مُسخت دوابا، فلا أدري أي الدواب هي؟ فلم يأمرنا به ولم ينه عنه\" (^٣) (^٤).\n_________\n(^١) في (م): (عباس الدوري).\n(^٢) داود بن أبي هند؛ موضع الالتقاء مع مسلم.\n(^٣) وقع في الأصل والنسخة \" هـ\": (ينها) كذا.\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٤\".\nفوائد الاستخراج:\n١) التعريف بداود، وأنه ابن أبي هند، ووقع في رواية مسلم باسمه فقط.","vol":"15","page":624},{"text":"٨١٥٦ - حدثنا أحمد بن عمار بن خالد الواسطي (^١)، قال: حدثنا أحمد بن راشد (^٢)، قال: حدثنا مسلمة بن علقمة،\n⦗٦٢٥⦘ (^٣) قال: حدثنا داود بن أبي هند (^٤)، عن أبي نضرة، عن أبي سعيد. ح\nوحدثني عبد الله (^٥) بن أحمد بن إبراهيم (^٦) الدورقي (^٧)، قال: حدثني أحمد بن أيوب (^٨)، قال: حدثني مسلمة بن علقمة، قال: حدثنا داود (^٩)، عن أبي نضرة، عن أبي سعيد، قال: قال عمر بن الخطاب: \"إن رسول الله ﷺ لم يُحرِّمْه -يعني: الضبّ - إنما عافه، لأنه لم يكن من طعام قومه، وإن الله ﷿ ينفع به غير واحد، وإنه عامة طعام الرعاة، ولو كان عندي لأكلته\" (^١٠).\n_________\n(^١) ذكره ابن حبان في الثقات: ٨/ ٥٢.\n(^٢) هو: أحمد بن أيوب بن راشد الضبي، الشعيري -بفتح المعجمة- أبو الحسن البصري، ذكره ابن حبان في الثقات، وقال: ربما أغرب، وقال ابن حجر: مقبول.\nانظر الثقات لابن حبان: ٨/ ١٩، التقريب \"ت: ١١\".\n(^٣) (هـ ٨/ ٥٥/ ب).\n(^٤) في (م): (داود) فقط.\n(^٥) (م ٥/ ١٣/ أ).\n(^٦) (إبراهيم)، ليست في (م).\n(^٧) بفتح الدال المهملة، وسكون الواو، وفتح الراء، وفي آخرها قاف، أبو العباس العبدي، المعروف بابن الدورقي.\n(^٨) ابن راشد الضبي الشعيري، أبو الحسن البصري.\n(^٩) داود بن أبي هند؛ موضع الالتقاء مع مسلم.\n(^١٠) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٤\".","vol":"15","page":624},{"text":"٨١٥٧ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود، قال: حدثنا بشير بن عقبة (^٢)، عن أبي نَضْرة، عن أبي سعيد الخدري، \"أنَّ أعرابي سأل رسول الله ﷺ فقال: يا رسول الله! إني في حائط (^٣) مضبّة، وإنه عامة\n⦗٦٢٦⦘ طعام أهلي، فسكت عنه، فقلنا: فعَاوِدْه، فسكت عنه، ثم قلنا له: عاوده، فعاوده الثالثة، فقال: يا أعرابي، إن الله ﷿ قد غضب على سبط (^٤) من بني إسرائيل فمسخهم دواب (^٥) في الأرض، فلا أدري لعلها (^٦) (^٧) بعضهم، ولست بناهيك عنها ولا آمرك بها\" (^٨).\n_________\n(^١) في (م): (يونس بن حبيب الأصبهاني).\n(^٢) بشير بن عقبة وهو أبو عقيل الدورقي؛ موضع الالتقاء مع مسلم.\n(^٣) الحائط: البستان من النخيل إذا كان عليه حائط وهو الجدار. انظر النهاية لابن الأثير: ١/ ٤٦٢. =\n⦗٦٢٦⦘ = وفي رواية مسلم: \"غائط\"، وهو الأرض المطمئنة. انظر شرح صحيح مسلم للنووي: ١٣/ ١٠٣.\n(^٤) السبط: الأمة، والأسباط في أولاد إسحاق بن إبراهيم الخليل، بمنزلة القبائل في ولد إسماعيل.\nانظر النهاية في غريب الحديث ٢/ ٣٣٤.\n(^٥) وقع في الأصل والنسخة (هـ) و(م) (دوابا) بالألف، ووضع فوقها الناسخ للأصل علامة التضبيب، ثم كتب في الهامش: \"صوابه: دواب\".\nوفي رواية مسلم: \"دواب\" بدون ألف، قال النووي في شرح صحيح مسلم: ١٣/ ١٠٤ \"كذا وقع في بعض النسخ، ووقع في أكثرها \"دوابا\" بالألف. والأول هو الجاري على المعروف المشهور في العربية، والله أعلم\" اهـ.\nوقد وقعت العبارة في (م) (دوابا يدبون).\n(^٦) في (م): (لعله).\n(^٧) (هـ ٨/ ٥٦/ أ).\n(^٨) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٤\".\nفوائد الاستخراج:\n١) التعريف بأبي عقيل الدورقي، وأنه بشير بن عقبة، ومسلم لم يذكر إلا كنيته ونسبه.","vol":"15","page":625},{"text":"٨١٥٨ - حدثنا أبو حميد المصيصي، قال: حدثنا حَجَّاج بن محمد، قال: قال (^١) ابن …\n⦗٦٢٧⦘ جُرَيج (^٢): أخبرني أبو الزبير، أنه سمع جابر بن عبد الله، يقول: \"أُتي بالضبّ (^٣) إلى رسول الله ﷺ فأبى أن يأكله، وقال: لعله من القرون الأولى التي مُسِخت\" (^٤).\n_________\n(^١) (قال)، ساقطة من (م).\n(^٢) ابن جريج؛ موضع الالتقاء مع مسلم.\n(^٣) في (م) (بضب).\n(^٤) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إباحة الضب: ٣/ ١٥٤٥، الحديث \"٤٨\".","vol":"15","page":626},{"text":"٨١٥٩ - حدثنا الدبري، عن عبد الرزاق (^١)، عن ابن جُرَيج بإسناده مثله (^٢).\n_________\n(^١) عبد الرزاق؛ موضع الالتقاء مع مسلم.\n(^٢) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٨\".","vol":"15","page":627},{"text":"٨١٦٠ - حدثنا (^١) علي بن حرب، قال (^٢): حدثنا أبي (^٣)، عن المعافى (^٤)، عن ابن جُرَيج (^٥)، بإسناده مثله (^٦).\n_________\n(^١) هذا الحديث ساقط من (م).\n(^٢) (قال) ساقط من (هـ).\n(^٣) هو حرب بن محمد بن حرب الطائي الموصلي.\n(^٤) ابن عمران الأزدي الفهمي، أبو مسعود الموصلي، يقال له: ياقوتة العلماء، توفي: ١٨٥ هـ، وثقه الحفاظ، منهم: وكيع، وابن معين، وأبو حاتم، وابن خِراش.\nانظر الجرح والتعديل \"٨/ ت: ١٨٣٥\"، تاريخ بغداد: ١٣/ ٢٢٦\".\n(^٥) ابن جريج؛ موضع الالتقاء مع مسلم.\n(^٦) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٨\".","vol":"15","page":627},{"text":"٨١٦١ - حدثنا أبو داود الحراني قال: حدثنا أبو عاصم، عن ابن جُرَيج (^١)، بإسناده: \"أُتي النبي ﷺ (^٢) بضبّ، فقال له: إن لم تكن من القرون التي مسخت، فلا أدري ما هو\" (^٣).\n_________\n(^١) ابن جريج؛ موضع الالتقاء مع مسلم.\n(^٢) جملة (النبي ﷺ، ساقطة من (م).\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٨\".","vol":"15","page":628},{"text":"٨١٦٢ - حدثنا (^١) أبو عبيد الله الوراق، قال: حدثنا أبو عامر العقدي، قال: حدثنا إبراهيم بن طهمان، عن أبي الزبير (^٢)، عن جابر، \"أنَّ رسول الله ﷺ أتي بضبّ، فلم يأكله، وقال: إني أخاف أنه من الأمم التي مسخت\" (^٣).\n_________\n(^١) كتب في (هـ) قبل هذا الحديث: (قال: حدثنا).\n(^٢) أبو الزبير، وهو محمد بن مسلم المكي؛ موضع الالتقاء مع مسلم.\n(^٣) الحديث تقدم تخريجه. انظر الحديث \"٨١٥٨\".","vol":"15","page":628},{"text":"<span data-type='title' id=toc-1127>بيان إباحة صيد الأرنب، وأكل لحمه.</span>","vol":"15","page":629},{"text":"٨١٦٣ - حدثنا عباس الدوري، قال: حدثنا شبابة، قال: حدثنا شعبة (^١)، عن هشام بن زيد، قال: سمعت أنس بن مالك (^٢) يقول (^٣): \"أنفجنا (^٤) أرنبا وأنفج القوم، فسعوا في أثرها، فأدركتها، فجئت بها إلى أبي طلحة، فبعث بفخذيها ووركيها (^٥) إلى النبي ﷺ فقبله\" (^٦).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) (م ٥/ ١٣/ ب).\n(^٣) (هـ ٨/ ٥٦/ ب).\n(^٤) بالجيم، أي: أثرناها. انظر مشارق الأنوار: ٢/ ٢٠.\n(^٥) الوَرِك: ما فوق الفخذ، كالكتف فوق العضد، انظر لسان العرب: ١٠/ ٥٠٩.\n(^٦) الحديث أخرجه مسلم في صحيحه بنحوه، كتاب الصيد والذبائح، باب إباحة الأرنب: ٣/ ١٥٤٧، حديث \"٥٣\".\nوأخرجه البخاري في صحيحه بنحوه، كتاب الهبة وفضلها والتحريض عليها، باب قبول هدية الصيد: ٢/ ٢٢٩، حديث \"٢٥٧٢\".\nفوائد الاستخراج:\n١) تصريح هشام بن زيد بالسماع، وروايته عند مسلم بالعنعنة، وإن لم يكن مدلسا.","vol":"15","page":629},{"text":"٨١٦٤ - حدثنا يونس بن حبيب، وعمار (^١)، قالا: حدثنا أبو داود، قال: حدثنا\n⦗٦٣٠⦘ شعبة (^٢)، عن هشام بن زيد بن أنس، عن أنس بن مالك قال: \"أنفجنا أرنبا بمر الظَّهْرَان (^٣)، فسعى خلفها أصحاب النبي (^٤) ﷺ فلَغَبوا (^٥)، وأدركتها أنا فذبحتها بمروة (^٦)، فأتيت بها أبا طلحة، فبعث إلى النبي ﷺ بفخذيها أو وركيها، فأكله، قلت: أكله؟ قال: قبله\" (^٧).\n_________\n(^١) في (م): (عمار بن رجاء).\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) بفتح الميم والظاء؛ موضع قريب من مكة.\nأفاده السيوطي في الديباج: ٥/ ٢٠.\n(^٤) في \" هـ\": (رسول الله)، كتب فوقها (النبي).\n(^٥) أي: أعيوا، وهي بفتح الغين المعجمة في اللغة الفصيحة المشهورة، وفي لغة ضعيفة، بكسرها.\nانظر شرح صحيح مسلم للنووي: ١٣/ ١٠٥.\n(^٦) المَرْوَة: حجارة محددة الأطراف.\nأفاده ابن العربي في عارضة الأحوذي: ٧/ ٢٨٤.\n(^٧) الحديث تقدم تخريجه. انظر الحديث \"٨١٦٣\".\nفوائد الاستخراج:\n١) ذكر اسم جد هشام بن زيد، وهو: أنس، ولم يذكر في رواية مسلم.","vol":"15","page":629},{"text":"٨١٦٥ - حدثنا سعيد بن مسعود، قال: أخبرنا النضر بن شميل، قال: حدثنا (^١) شعبة (^٢)، عن هشام بن زيد، عن أنس، قال: \"أنفجنا أرنبا ونحن بِمَرِّ الظَّهْران، فسعوا عليها حتى لغبوا، فسعيت حتى أدركتها،\n⦗٦٣١⦘ فأتيت بها أبا طلحة، فذبحها، فبعث بوركها أو فخذها (^٣) إلى النبي ﷺ، فأتيت بها أنا رسول الله ﷺ فقبلها\" (^٤).\n_________\n(^١) في (هـ) و(م): (أخبرنا)، وقد كتب فوقها في \" هـ\": (حدثنا).\n(^٢) شعبة؛ موضع الالتقاء مع مسلم.\n(^٣) في (م): (وفخذها).\n(^٤) الحديث تقدم تخريجه. انظر الحديث \"٨١٦٣\".","vol":"15","page":630},{"text":"٨١٦٦ - حدثنا أبو قلابة، قال: حدثنا أبو الوليد، قال: حدثنا شعبة (^١) (^٢)، بإسناده: \"فبعث بفخذها (^٣) ووركيها (^٤) إلى النبي ﷺ، فقبله\" (^٥).\nرواه غُنْدر مثل رواية النَّضر، وقال: \"بفخذيها\" (^٦).\nورواه يحيى القطان، عن شعبة (^٧)، فقال: \"بوركها أو فخذها\" (^٨).\n_________\n(^١) شعبة؛ موضع الالتقاء مع مسلم.\n(^٢) (هـ ٨/ ٥٧/ أ).\n(^٣) في (م): (بفخذيها).\n(^٤) في (هـ) فوق كلمة (وركيها) علامة تضبيب!! وقد سقطت الواو قبل كلمة (وركيها) من (م).\n(^٥) الحديث تقدم تخريجه، انظر الحديث رقم (٨١٦٣).\n(^٦) أخرج رواية غندر وهو محمد بن جعفر، مسلم في صحيحه في الكتاب والباب السابقين، من طريق محمد بن المثنى، حدثنا محمد بن جعفر، حدثنا شعبة به. انظر الحديث \"٨١٦٣\".\nفوائد الاستخراج:\nذكر لقب محمد بن جعفر، وهو غُنْدر، ولم يذكر في رواية مسلم.\n(^٧) (عن شعبة): ليست في (م).\n(^٨) أخرج رواية يحيى القطان عن شعبة، مسلم في صحيحه، الكتاب والباب السابقين، من طريق زهير بن حرب، حدثنا يحيى بن سعيد به، ولم يذكر مسلم من لفظه إلا قوله: وفي حديث يحيى: \"بوَرِكها أو فخذيها\" ورواية أبي عوانة \"بوَركها أو فخذها\" =\n⦗٦٣٢⦘ = بإفراد الفخذ. وقد تقدم تخريج الحديث، انظر الحديث \"٨١٦٣\".\nفوائد الاستخراج:\nذكر نسب يحيى بن سعيد، وهو القطان، ولم يذكره مسلم في روايته.","vol":"15","page":631},{"text":"<span data-type='title' id=toc-1128>بيانُ (^١) إباحةِ صيدِ الجراد، وأكلهِ، والدّليل على أنَّ صيدَ الخَاذِف (^٢)، وصيد (^٣) الرامي بالبُندُقَة (^٤)، والحجر لا يؤكل إذا لم تُدْرَك ذَكَاتُه.</span>\n_________\n(^١) في (م): \"باب بيان\".\n(^٢) الخَذْف: رميك حصاة، أو نواة، تأخذها بين سبّابتيك وترمي بها. انظر: النهاية (٢/ ١٦).\n(^٣) نهاية (ك ٤/ ١٩٩/ أ).\n(^٤) البُنْدُقة: شبه المِقْلاع، وهي آلة لقذف الحجر. الذيل على النهاية (ص ٤٦).","vol":"16","page":5},{"text":"٨١٦٧ - حدثنا يونس بن عبد الأعلى (^١)، قال: حدثنا سفيان بن عيينة (^٢)، عن أَبي يَعْفُور، عن عبد الله بن أَبي أَوفى قال: \"غزونا مع رسول الله ﷺ سبع غزوات، أو ستة (^٣)، فكنا نأكل الجرادَ\" (^٤).\n_________\n(^١) ابن ميسرة بن حفص، أبو موسى المصري.\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) في (م) \"أو ستًّا\".\n(^٤) أخرجه مسلم: كتاب الصيد والذبائح، باب إباحة الجراد، (٣/ ١٥٤٦) حديث رقم (٥٢) الإسناد الثاني، والبخاري: كتاب الذبائح والصيد، باب أكل الجراد، حديث رقم (٥٤٩٥) انظر: الفتح (١١/ ٤٦).\nمن فوائد الاستخراج: ذِكْر أبي عوانة لمتن حديث ابن عيينة تامًّا.","vol":"16","page":5},{"text":"٨١٦٨ - حدثنا يونس بن حبيب (^١)، قال: حدثنا أبو داود (^٢) ح\nوحدثنا الصاغاني (^٣)، قال: حدثنا أبو النضر (^٤) ح\nوحدثنا أبو قلابة (^٥)، قال: حدثنا أبو الوليد (^٦)؛ قالوا: حدثنا شعبة (^٧)، عن أَبي يعفور، سمع ابن أَبي أوفى يقول: غزوت مع رسول الله ﷺ سبع غزوات نأكل معه الجراد (^٨).\n_________\n(^١) ابن عبد القاهر الأصبهاني، العجلي، أبو بشر.\n(^٢) هو: سليمان بن داود بن الجارود، أبو داود الطيالسي.\n(^٣) هو: محمد بن إسحاق بن جعفر الصاغاني.\n(^٤) هو: هاشم بن القاسم الليثي، البغدادي.\n(^٥) هو: عبد الملك بن محمد بن عبد الله الرّقَاشي -بفتح الراء، وتخفيف القاف، ثم معجمة.\n(^٦) هو: هشام بن عبد الملك، الباهلي -مولاهم-، الطيالسي البصري.\n(^٧) شعبة مَوضع التقاء المصنف مع مسلم.\n(^٨) أخرجه مسلم: كتاب الصيد والذبائح، باب إباحة الجراد، (٣/ ١٥٤٧) حديث رقم (٥٢) الإسناد الثالث. والبخاري: كتاب الذبائح والصيد، حديث رقم (٥٤٩٥) انظر (١١/ ٤٦).\nمن فوائد الاستخراج:\n- تصريح أبي يعفور بالسماع من ابن أبي أوفى.\n- ذكر أبي عوانة لمتن حديث شعبة، ومسلم لم يذكره.","vol":"16","page":6},{"text":"٨١٦٩ - حدثنا أبو عبيدة (^١) -ابن أخي هناد- وأبو حصين (^٢)،\n⦗٧⦘ والصاغاني، والدنداني (^٣)، وأبو أمية (^٤)، قالوا: حدثنا أحمد بن يونس (^٥)، قال: حدثنا زهير (^٦)، قال: حدثنا أبو خالد الدالاني (^٧)، عن أبي يعفور (^٨)، عن ابن أبي أوفى، قال: غزونا مع رسول الله ﷺ سبع غزوات نأكل (^٩) فيهنَّ الجراد (^١٠).\n_________\n(^١) هو: سَرِيّ بن يحيى السريّ، التميمي الكوفي.\n(^٢) أبو حَصِين: -بالفتح مع كسر ثانيه، انظر: توضيح المشتبه (٣/ ٢٦٤) -. =\n⦗٧⦘ = وهو: محمد بن الحسين بن حبيب الوادِعي الكوفي.\n(^٣) -الدنداني- بالنون بين الدالين المهملتين المفتوحتين بعدهما الألف، وفي آخرها نون أخرى، الأنساب (٢/ ٤٩٧) -.\nوهو: موسى بن سعيد بن النعمان الثغري، أبو بكر الطرسوسي.\n(^٤) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٥) هو: أحمد بن عبد الله بن يونس التميمي، أبو عبد الله الكوفي.\n(^٦) ابن معاوية بن حُدَيج الجعْفي.\n(^٧) الدَّالاني: -بفتح الدال المشددة المهملة وفي آخره النون، نسبة إلى بني دالان، قبيلة من همدان، وانظر: الأنساب (٢/ ٤٥٠).\nوهو: يزيد بن عبد الرحمن بن أبي سلامة الواسطي.\n(^٨) أبو يَعْفور: هو موضع التقاء المصنف مع إسناد مسلم.\n(^٩) في (م): \"فكنا نأكل فيهن الجراد\".\n(^١٠) أخرجه مسلم، والبخاري، انظر حديث رقم (٨١٧٦).","vol":"16","page":6},{"text":"٨١٧٠ - حدثنا الحسن بن عفان (^١)، قال: حدثنا معاوية بن هشام (^٢)،\n⦗٨⦘ قال: حدثنا علي بن صالح (^٣)، عن أبي يعفور (^٤)، عن عبد الله ابن أَبي أوفى، قال: غزوت أو غزونا مع رسول الله ﷺ سبع غزوات، فكنا نأكل الجراد (^٥) (^٦).\n_________\n(^١) هو: الحسن بن علي بن عفان العامري، الكوفي.\n(^٢) القصار، أبو الحسن الكوفي.\n(^٣) ابن صالح بن حيّ، أبو محمد الكوفي.\n(^٤) أبو يعفور ملتقى الإسناد مع مسلم.\n(^٥) لم يرد هذا الحديث في (م)؛ والجملة الأخيرة منه وهي قوله \"فكنا نأكل الجراد\" ليست في (ك) وجاء في حاشية الأصل: إشارة إلى أن هذه الجملة مع الحديث الذي يليها سقطت، أي أصل الأصل وهي النسخة التي عليها سماع أبي المظفر السمعاني.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨١٧٥).","vol":"16","page":7},{"text":"٨١٧١ - حدثنا أبو أمية، قال: حدثنا قَبيصة (^١)، وعلي بن قادم (^٢)، قالا: حدثنا سفيان (^٣)، وقال: (^٤) حدثنا أبو النعمان (^٥)، قال: حدثنا أبو عوانة (^٦)، عن أَبي يعفور، عن عبد الله بن أَبي أوفى، قال: غزونا مع رسول الله ﷺ سبع غزوات نأكل معه الجراد (^٧). قال أبو أمية: اسم أَبي\n⦗٩⦘ يعفور: وقدان.\n_________\n(^١) ابن عقبة بن محمد السُّوائي الكوفي.\n(^٢) الخزاعي الكوفي.\n(^٣) ابن سعيد بن مسروق الثوري.\n(^٤) في (ك): \"قال\". والقائل هو أبو أمية.\n(^٥) هو: محمد بن الفضل السدوسي، المعروف بعَارِم.\n(^٦) أبو عوانة -الوضاح بن عبد الله اليشكري- هو ملتقى الإسناد مع مسلم من طريق أبي النعمان، أما من طريق قبيصة وابن قادم فالملتقى في أبي يعفور.\n(^٧) أخرجه البخاري ومسلم انظر حديث رقم (٨١٧٥). =\n⦗٩⦘ = من فوائد الاستخراج: فيه بيان اطلاع النبي ﷺ عليهم وعلمه بهم وذلك في قوله: (نأكل معه). - وفيه ذكر أبي أمية لاسم أبي يعفور؛ وأنَّه وقدان.","vol":"16","page":8},{"text":"٨١٧٢ - حدثنا الصاغاني، قال: حدثنا حسن بن موسى (^١)، قال: حدثنا (^٢) شعبة (^٣)، قال: قتادة أخبرني (^٤) قال: سمعت عقبة بن صهبان، يحدث عن عبد الله بن مغفل المزني، قال: نهى رسول الله ﷺ عن الخذف وقال: \"إنه لا يَنْكَأ (^٥) العدو، ولا يقتل الصيد، وإنَّه يكسر السّنّ ويفقأ العين\" (^٦).\n_________\n(^١) الأشيب أبو علي البغدادي.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) شعبة ملتقى الإسناد مع مسلم.\n(^٤) هكذا في النسخ، ويظهر أن المعنى: قال شعبة أخبرني قتادة قال سمعت.\n(^٥) يقال: نكيت في العدو أنكى نكاية: إذا أكثرت فيهم الجراح والقتل فوهنوا لذلك، والهمز لغة فيه. انظر: تفسير غريب ما في الصحيحين (ص ٩٣)، والنهاية (٥/ ١١٧).\n(^٦) أخرجه مسلم: كتاب الصيد والذبائح، باب إباحة ما يستعان به على الاصطياد (٣/ ١٥٤٨)، حديث رقم (٨٢٢٩).\nوأخرجه البخاري من طريق شعبة في كتاب التفسير باب قوله: ﴿إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ حديث رقم (٤٨٤١) انظر: الفتح (٩/ ٥٦١).\nمن فوائد الاستخراج: فيه تصريح قتادة بالسماع، وهو مدلس، وعنعن عند مسلم.","vol":"16","page":9},{"text":"٨١٧٣ - حدثنا الصاغاني، قال: حدثنا أبو النضر ويحيى بن أبي\n⦗١٠⦘ بكير (^١)، قالا: حدثنا شعبة (^٢)، عن قتادة، عن عقبة بن صهبان، عن ابن مغفل، عن النبيّ (^٣) ﷺ. بمثله (^٤).\n_________\n(^١) هو: يحيى بن نَسْر، ويقال: بشر، الكرماني الكوفي.\n(^٢) شعبة موضع الالتقاء مع مسلم.\n(^٣) نهاية (ك ٤/ ١٩٩/ ب).\n(^٤) أخرجه مسلم والبخاري انظر الحديث رقم (٨١٨٠).","vol":"16","page":9},{"text":"٨١٧٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، عن قتادة سمع عقبة بن صهبان، عن عبد الله بن مغفل المزني: أن النبيّ ﷺ نهى عن الحذفة، وقال: \"إنَّها لا يُصاد بها صيد (^٣) ولا ينكأ بها عدو، وإنّ الحذفة تكسر السّن وتفقأ العين\" (^٤) (^٥).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٣) في الأصل، و(ك): \"صيدا ولا ينكأ بها عدوا\".\n(^٤) هذا الحديث ليس في (م).\n(^٥) أخرجه مسلم والبخاري، انظر الحديث رقم (٨١٨٠).","vol":"16","page":10},{"text":"٨١٧٥ - حدثنا محمد بن إسماعيل الصائغ (^١)، قال: حدثنا عفان بن مسلم (^٢) ح\n⦗١١⦘ وحدثنا حمدان بن علي (^٣)، قال: حدثنا المُعَلَّى بن أَسد (^٤)، قالا: حدثنا وهيب (^٥)، عن أيوب (^٦)، عن سعيد بن جبير، عن عبد الله بن مغفل، قال: نهى رسول الله ﷺ عن الخذف، وقال: \"إنَّها لا تصيد صيدا، ولا تنكأ عدوًّا؛ ولكن تكسر السن وتفقأ العين\".\nقال: وإلى جنبه ابن أخيه، فخذف وقال: تسمعني أحدث عن النبيّ ﷺ وتخذف، والله لا أكلمك أبدا (^٧).\n_________\n(^١) أبو جعفر البغدادي نزيل مكة.\n(^٢) ابن عبد الله الصفار، أبو عثمان البصري.\n(^٣) هو: محمد بن علي بن عبد الله بن مهران، أبو جعفر الوراق، يعرف بحمدان.\n(^٤) العَمَيّ، أبو الهيثم البصري.\n(^٥) ابن خالد بن عجلان الباهلي -مولاهم- (ت/ ١٦٥ هـ)، قال ابن مهدى: \"من أَبْصَرِ أصحابه بالحديث والرجال\"، وقال أبو حاتم: \"ما أنقى حديثه لا تكاد تجده يحدث عن الضعفاء\"، قال ابن حجر: \"ثقة ثبت لكنه تغير قليلا بآخرة\".\nانظر: الجرح والتعديل (٩/ ٣٥)، وتهذيب الكمال (٣١/ ١٦٤)، والتقريب (١٠٨٧).\n(^٦) أيوب -بن أبي تميمة- هو موضع التقاء المصنف مع مسلم.\n(^٧) أخرجه مسلم، كتاب الصيد والذبائح، باب إباحة ما يستعان به على الاصطياد (٣/ ١٥٤٨) حديث رقم (٨).\nوالبخاري، كتاب الذبائح والصيد، باب الخذف والبندقة، حديث رقم (٥٤٧٩) انظر: الفتح (١١/ ٢٩).","vol":"16","page":10},{"text":"٨١٧٦ - حدثنا هلال بن العلاء (^١)، قال: حدثنا عبد الله بن\n⦗١٢⦘ جعفر (^٢)، قال: حدثنا عبيد الله بن عمرو (^٣)، عن أيوب (^٤)، عن سعيد بن جبير، عن عبد الله بن مغفل، قال: كان جالسًا ومعه ابن أخٍ له يخذف؛ فقال له: لا تفعل فإنّ رسول الله ﷺ نهى عن ذلك، وقال: \"إنها لا تنكأ العدو، وإنها تفقأ العين، وتكسر السّن\".\nفجعل يخذف. فقال: أحدثك عن رسول الله ﷺ ثم تخذف، لا كلمتك أبدا (^٥).\n_________\n(^١) ابن هلال الباهلي، أبو عمر الرَّقي.\n(^٢) ابن غيلان الرقي.\n(^٣) ابن أبي الوليد الأسدي الرّقي. ت/ ١٨٠ هـ.\nقال ابن سعد: \"كان ثقة صدوقا كثير الحديث، ربما أخطأ\"، وقال أبو حاتم: \"صالح الحديث، ثقة، صدوق لا أعرف له حديثا منكرا\".\nانظر: الطبقات (٧/ ٤٨١) والجرح والتعديل (٥/ ٣٢٨)، وتهذيب الكمال (١٩/ ١٣٦).\n(^٤) أيوب موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري انظر الحديث رقم (٨١٧٥).","vol":"16","page":11},{"text":"٨١٧٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن أيوب ح،\nوحدثنا أبو المثنى (^١)، قال: حدثنا عمرو بن مرزوق (^٢)، قال: حدثنا\n⦗١٣⦘ شعبة (^٣)، عن أيوب (^٤)، عن سعيد بن جبير، عن ابن مغفل: أنّ النبيّ نهى عن الخذف.\nزاد عمرو بن مرزوق وقال: \"إنَّه لا يصاد به صيد (^٥)، إنَّه يكسر السّنَّ ويفقأ العين\" (^٦).\n_________\n(^١) هو: معاذ بن المثنى العنبري. ت/ ٢٨٨ هـ.\nقال الخطيب البغدادي: \"كان ثقة\"، وقال الذهبي: \"ثقة متقن\".\nانظر: تاريخ بغداد (١٣/ ١٣٦)، السير (١٣/ ٥٢٧).\n(^٢) الباهلي، أبو عثمان البصري.\n(^٣) ابن الحجاج بن الورد العَتَكِيّ -مولاهم- أبو بسطام البصري.\n(^٤) أيوب بن أبي تميمة هو موضع الالتقاء مع مسلم.\n(^٥) في الأصل: \"صيدا\".\n(^٦) أخرجه مسلم والبخاري انظر حديث رقم (٨١٨٣).","vol":"16","page":12},{"text":"٨١٧٨ - حدثنا عباس الدوري (^١)، قال: حدثنا عثمان بن عمر (^٢)، قال: أخبرنا كهمس، عن ابن بريدة: أن عبد الله بن مغفل رأى رجلا من أصحابهِ يخذف، فقال: لا تخذف، فإن رسول الله ﷺ نهى، أو كره الخذف وقالَ: \"إنَّه لا يصاد به صيد (^٣)، ولا ينكأ به عدو، ولكنها تكسر السن (^٤)، وتفقأ العين\".\nثم رآه بعد ذلك يخذف فقال: أحدثك أن النبيّ ﷺ نهى أو كره الخذف، لا أحدثك حديثا، إمَّا قال: أبدا، وإما قال: وقّت وقتا (^٥).\n_________\n(^١) هو: عباس بن محمد بن حاتم الدوري، البغدادي.\n(^٢) عثمان بن عمر ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"صيدا، ولا ينكأ عدوا\".\n(^٤) نهاية (ك ٤/ ٢٠٠/ أ).\n(^٥) أخرجه مسلم كتاب الصيد والذبائح، باب إباحة ما يستعان به على الاصطياد (٣/ ١٥٤٨) حديث رقم (٥٤) الإسناد الثاني. والبخاري كتاب الذبائح والصيد، =\n⦗١٤⦘ = باب الخذف والبندقة حديث رقم (٥٤٧٩) انظر: الفتح (١١/ ٢٩).\nمن فوائد الاستخراج: ذِكْر أبي عوانة لمتن حديث عثمان بن عمر عن كهمس، ومسلم أحال به على حديث معاذ العنبري عن كهمس.","vol":"16","page":13},{"text":"٨١٧٩ - حدثنا الصاغاني، قال: حدثنا أشهل بن حاتم (^١)، قال: حدثنا كهمس (^٢)، عن عبد الله بن بريدة: أنَّ عبد الله بن مغفل رأى رجلا يخذف فنهاه، وقال: إن رسول الله ﷺ نهى عن الحذف، وقال: \"إنَّه لا يرد الصيد، ولا ينكأ العدو، وإنَّه قد يكسر السن، ويفقأ العين\".\nقال: فرآه بعد ذلك يخذف. فقال: أحدثك عن رسول الله ﷺ ثم تحذف، لا والله، لا أكلمك كلمة أبدا كذا، وكذا (^٣). شك أشهل.\n_________\n(^١) الجمحي -مولاهم- البصري. ت/ ٢٠٨ هـ.\n(^٢) كهمس موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨١٨٦).","vol":"16","page":14},{"text":"<span data-type='title' id=toc-1129>مُبْتَدأ كتَاب الذّبَائِحِ</span>","vol":"16","page":15},{"text":"<span data-type='title' id=toc-1130>بَيَانُ صِفَة السنّةِ في الذبحِ (^١)، والتسميةِ، والتكبيرِ عِنْده وَوجوب قطع الحلقوم والوَدَجَين (^٢)؛ فما يذبح يُضجع وما ينحر (^٣) يقام؛ ومنع ذبيحة المُشرك، والمَجنُون ومَن لم يَبْلُغ من الصبيانِ والسكرَان.</span>\n_________\n(^١) في (م): \"بيان صفة التسمية في الذبح والتكبير … \".\n(^٢) هما عرقان غليظان من جانبي ثغرة النحر، وقيل: هي ما أحاط بالعنق من العروق التي يقطعها الذابح. انظر: النهاية (٥/ ١٦٥).\n(^٣) النحر في اللغة: أعلى الصدر، ويطلق على ما يلصق بالحلقوم والمريء من أعلى البطن، والمراد هنا نوع من أنواع الذكاة يكون للإبل تطعن في أسفل العنق عند الصدر، لأَنَّه أسهل عليه لكونه لا لحم فيه.\nانظر: تفسير غريب ما في الصحيحين (ص ٥٢٧)، ومجمع بحار الأنوار (٤/ ٦٨٨).","vol":"16","page":15},{"text":"٨١٨٠ - حدثنا الصاغاني، وجعفر بن محمد الصائغ (^١)، وأبو العباس الفضل بن العباس الحلبي (^٢)، قالوا: حدثنا معاوية بن عمرو (^٣)، قال:\n⦗١٦⦘ قال: حدثَنا زائدة (^٤)، قال: حدثنا منصور (^٥)، عن خالد الحَذّاء (^٦)، عن أَبي قلابة، عن أبي الأشعث الصنعاني، عن شداد بن أوس عن النبيّ ﷺ قال: \"إِن الله ﷿ كتب الإحسان على كل شيء، فإذا قتلتم فأحسنوا القتل، وإذا ذبحتم فأحسنوا الذبح، وَلْيُحِدَّ أحدكم شفرته وَلْيُرِحْ ذبيحته\" (^٧).\n_________\n(^١) أبو محمد البغدادي.\n(^٢) بغدادي الأصل. قال النسائي: \"ثقة\"، وقال ابن حجر: \"ثقة\".\nانظر: المعجم المشتمل (ص ٢١٤)، وتهذيب الكمال (١٣/ ٢٣١)، التقريب (ص ٧٨٣).\n(^٣) ابن المهلب الأزدي، البغدادي.\n(^٤) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^٥) ابن المعتمر بن عبد الله السلمي.\n(^٦) خالد الحذاء هو موضع الالتقاء مع مسلم.\n(^٧) أخرجه مسلم، كتاب الصيد والذبائح، باب الأمر بإحسان الذبح (٣/ ١٥٤٨) حديث رقم (٥٧).","vol":"16","page":15},{"text":"٨١٨١ - حدثنا علي بن سهل البزار (^١) [¬*]، قال: حدثنا شَبَابة (^٢)، قال: حدثنا شعبة (^٣)، عن خالد بن الحذاء، عن أبي قلابة، عن أبي الأشعث الصنعاني، عن شداد بن أوس قال: قال رسول الله ﷺ: \"إنّ الله كتب الإحسان على كل شيء، فإذا ذبحتم فأحسنوا الذّبْحَ، وإِذا قتلتم فأحسنوا القِتْلَة، وليُحِدّ أَحدكم شَفْرته وليرح ذبيحته\" (^٤).\n_________\n(^١) أبو الحسن البغدادي.\n(^٢) ابن سوّار الفَزَاري -مولاهم- أبو عمر المدائني.\n(^٣) شعبة موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم، انظر حديث رقم (٨١٨٠)، ورقمه في مسلم (٥٧) الإسناد الثاني.\nمن فوائد الاستخراج: ذِكْرُ أبي عوانة لمتن حديث شعبة، ومسلم أحال به على حديث ابن علية.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البزار)، وصوابه: (البزاز)، كما في النسخة الأزهرية (٤/ ق ١٩٨/ ب) ونسخة الظاهرية (٨/ ق ٦٠/ ب) وطبعة دار المعرفة (٧٧٣٨) وإتحاف المهرة (٦٣٠٧) إلا أنه في نسخة السخاوي وابن شاهين (البزار)، وصححها محققو الإتحاف بناء على ما ورد في كتب التراجم، وقد ورد على الخطأ في المواضع التالية: (١٤١٠، ١١٠٧٢)، وجاء على الصواب في سائر مواضع الكتاب (٦٣٩، ٦٥٣، ١٧٧١، ٣١٨٤، ٣٥٢٢، ٤٤١٠، ٥٢٧١، ٥٦٧٢، ٦٥٢٨، ٧٤٩١، ٧٥٥٢، ٨٢٥٩، ١٠٤٩٥، ١٠٦٧٢، ١٠٦٩٤، ١٠٩٣١، ١٠٩٧١، ١١٠٧٢، ١١٧٧٢، ١١٧٨٨، ١٣٠٠٨).","vol":"16","page":16},{"text":"٨١٨٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢) بإسناده عن شداد بن أوس قال: خصلتان حفظتهما عن رسول الله ﷺ قال: \"إنّ الله كتب الإِحسان على كُل شيء، فإذا ذبحتم فأَحسنوا الذبح، وإِذا قتلتم فأحسنوا القِتْلَة، وليُحِدّ أَحدكم شفرته وَلْيُرِحْ ذَبيحتهُ\" (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٠٠ /ب).\n(^٢) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم، انظر حديث رقم (٨١٨٠) ورقمه في مسلم (٥٧) الإسناد الثاني.","vol":"16","page":17},{"text":"٨١٨٣ - حدثنا النَهْرُتِيريّ (^١)، قال: حدثنا أبو معمر (^٢)، قال: حدثنا جرير (^٣)، عن منصور، عن خالد، عن أبي قلابة، عن أَبي الأشعث، عن شداد، بمثل حديث زائدة، عن منصور، عن خالد (^٤).\n_________\n(^١) النَهْرُتِيري: -بفتح النون وسكون الهاء، وبعدها الراء، وكسر التاء المنقوطة من فوقها باثنتين، وبعدها الياء المنقوطة من تحتها باثنتين، وفي آخرها الراء-، نسبة إلى قرية يقال لها: نَهْرُتير بنواحي البصرة. الأنساب (٥/ ٥٤٣). وهو: يعقوب بن عبيد.\n(^٢) هو: عبد الله بن عمرو بن أبي الحجاج التميمي، المِنْقَري.\n(^٣) جرير بن عبد الحميد الضبي هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨١٨٠).","vol":"16","page":17},{"text":"٨١٨٤ - حدثنا إسحاق بن إبراهيم بن يونس (^١) بغدادي بمصر، قال:\n⦗١٨⦘ حدثنا أبو إبراهيم إسماعيل بن إبراهيم الترجماني (^٢)، قال: حدثنا أبو حفص الأَبَّار (^٣)، عن الأعمش (^٤)، عن خالد الحذاء (^٥)، عن أبي قلابة، عن أبي الأشعث، أو أبي أسماء (^٦)، عن شداد، عن النبيّ ﷺ[بمثله (^٧)] (^٨) (^٩).\n_________\n(^١) توفي سنة ٣٠٤ هـ. وثقه ابن عدي (في ترجمة داود بن الزبرقان) وقال النسائي: \"صدوق\"، وقال الحافظ؛ \"ثقة حافظ\". =\n⦗١٨⦘ = انظر: الكامل (٣/ ٩٥)، المعجم المشتمل ص (٧٥)، التقريب (ص ١٢٦).\n(^٢) توفي سنة ٢٣٦ هـ. قال ابن معين، وأبو داود، والنسائي، وابن حجر: \"لا بأس به\". انظر: الجرح والتعديل (١/ ١٥٧)، تاريخ بغداد (٦/ ٦٥)، التقريب (ص ١٣٥).\n(^٣) هو: عمر بن عبد الرحمن بن قيس الكوفي.\n(^٤) هو: سليمان بن مِهْران الأسدي الكاهلي، أبو محمد الكوفي\n(^٥) خالد هو موضع الالتقاء مع مسلم.\n(^٦) هو: عمرو بن مَرْثَد الرَّحبي الدمشقي.\n(^٧) زيادة من (م).\n(^٨) أخرجه مسلم: كتاب الصيد والذبائح، باب الأمر بإحسان الذبح (٣/ ١٥٤٨) حديث رقم (٥٧). وليس في سند مسلم الشك وإنما هو: عن أبي قلابة، عن أبي الأشعث، عن شداد به.\nوقد أخرج الطبراني (٧/ ٢٧٤ - ٢٧٥) هذا الحديث من طريق إسماعيل بن إبراهيم الترجماني، عن أبي حفص الأبّار -به- ولم يذكر فيه أبا أسماء الرحبي.\nوأخرج النسائي (٧/ ٢٢٩) الحديث من طريق منصور عن خالد الحذاء، عن أبي قلابة، عن أبي أسماء، عن أبي الأشعث، عن شداد، وسيأتي إعلال أبي عوانة لهذا الطريق في حديث (٨١٨٧).\n(^٩) جاء بعد هذا الحديث في الأصل ثلاثة أحاديث كتب أمام أولها في الحاشية: \"في الأصل مؤخر، وما بعده\" ثم كتب أمام الحديث الذي بعدها: \"يقدم\" وكتب قريبا منه \"في الأصل مقدم إلى آخر جمل حديث أبي الكروس\" وقد رتبت الأحاديث بحسب ما أشار الناسخ، وكذلك جاءت في (ك) المنقولة عن الأصل.","vol":"16","page":17},{"text":"٨١٨٥ - حدثنا يونس (^١)، قال: حدثنا ابن عيينة (^٢)، عن أيوب (^٣)، عن أبي قلابة (^٤)، بنحوه (^٥).\n_________\n(^١) هو: ابن عبد الأعلى.\n(^٢) هو: سفيان بن عيينة بن أبي عمران ميمون الهلالي، أبو محمد الكوفي.\n(^٣) ابن أبي تميمة كيسان السختياني\n(^٤) أبو قلابة هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم، انظر حديث رقم (٨١٨٤).","vol":"16","page":19},{"text":"٨١٨٦ - حدثنا يوسف القاضي (^١)، قال: حدثنا سليمان (^٢)، قال: حدثنا حماد (^٣)، عن أيوب، عن أَبِي قلابة (^٤) (^٥)، عن شداد، عن النبيّ ﷺ بمثله (^٦).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل القاضي.\n(^٢) ابن حرب الأزدي البصري.\n(^٣) ابن زيد بن دِرْهم الأزدي البصري.\n(^٤) أبو قلابة موضع الالتقاء مع مسلم.\n(^٥) هكذا في النسخ المعتمدة، والذي في إتحاف المهرة (٦/ ١٧٢) يفهم منه أنَّه مثل الحديث السابق أي: عن أبي قلابة، عن أبي الأشعث، أو أبي أسماء، عن شداد.\n(^٦) أخرجه مسلم انظر حديث رقم (٨١٨٠).","vol":"16","page":19},{"text":"٨١٨٧ - حدثنا عمار بن رجاء (^١)، وأبو أمية، قالا: حدثنا عبيد الله بن\n⦗٢٠⦘ موسى (^٢)، قال: حدثنا إسرائيل (^٣)، عن منصور (^٤)، عن خالد الحذاء (^٥)، عن أَبي قلابة (^٦)، عن أَبي أسماء -كذا قال (^٧) وهو خطأ- يقوله أبو عوانة (^٨) -عن أبي الأشعث الصنعاني (^٩)، عن شداد بن أوس، عن النبيّ ﷺ بنحوه (^١٠).\n_________\n(^١) أبو ياسر التغلبي.\n(^٢) ابن أبي المختار العبسي -مولاهم- الكوفي.\n(^٣) ابن يونس بن أبي إسحاق السبيعي. .\n(^٤) ابن المعتمر بن عبد الله السُّلَمي الكوفي.\n(^٥) هو: خالد بن مهران البصري، أبو المَنَازل.\n(^٦) هو: عبد الله بن زيد بن عمرو الجَرْمي البصري.\n(^٧) أي إسرائيل كما في إتحاف المهرة (٦/ ١٧١).\n(^٨) أي: ذكر أبي أسماء بين أبي قلابة وأبي الأشعث خطأ، وجاءت هذه الجملة في إتحاف المهرة (٦/ ١٧١) \"قال أبو عوانة: أبو أسماء خطأ\".\n(^٩) أبو الأشعث هو ملتقى الإسناد مع مسلم.\n(^١٠) أخرجه مسلم: كتاب الصيد والذبائح، باب الأمر بإحسان الذبح (٣/ ١٥٤٨) حديث رقم (٤٥). وأخرج النسائي الحديث في السنن (٧/ ٢٢٩) من طريق منصور عن خالد الحذاء، عن أبي قلابة، عن أبي أسماء، عن أبي الأشعث، عن شداد به.\nوقد خَطَّأ أبو عوانة ذِكر أبي أسماء في متنه، وكذلك أبو حاتم فإنه قال في العلل (٢/ ٤٣) في هذا الحديث: \"إنما يروونه عن أبي الأشعث عن شداد، عن النبي ﷺ \".","vol":"16","page":19},{"text":"٨١٨٨ - حدثنا أبو الكَرَوّس (^١)، قال: حدثنا يوسف بن عدي (^٢)،\n⦗٢١⦘ قال: حدثنا عبد الرحيم بن سليمان (^٣)، عن (^٤) أشعث بن سوار (^٥)، عن أيوب السختياني، عن أبي قلابة (^٦)، عن أبي الأشعث، عن شداد، عن النبيّ ﷺ. بمثله (^٧).\n_________\n(^١) أبو الكَرَوّس: بفتح الكاف والراء، وتشديد الواو بلا دال. تبصير المنتبه (٣/ ١١٩٢)، وهو: محمد بن عمرو بن تمام المصري.\n(^٢) ابن زُريق الكوفي.\n(^٣) الكناني أبو علي المروزي.\n(^٤) في (م) \"حدثنا\".\n(^٥) الكندي الكوفي.\n(^٦) أبو قلابة ملتقى الإسناد مع مسلم.\n(^٧) أخرجه مسلم انظر حديث رقم (٨١٨٧).","vol":"16","page":20},{"text":"٨١٨٩ - حدثنا يوسف القاضي (^١)، قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع (^٢)، ح\nوحدثنا يوسف (^٣)، قال: حدثنا أبو الربيع (^٤)، قال: حدثنا هشيم (^٥)، قالا: حدثنا خالد الحذَّاء، عن أبي قلابة، عن أبي الأشعث الصنعاني، عن شداد بن أَوس، قال: حفظتُ من النبيّ ﷺ (^٦) خصلتين (^٧)\n⦗٢٢⦘ قال: \"إنَّ الله كتب الإحسان على كل شيء، فإذا ذبحتم فأحسنوا الذبح، وإذا قتلتم فأحسنوا القِتْلَة، فإذا ذبح فليُحِدّ شفرته وليرح ذبيحته\" (^٨).\n_________\n(^١) في (م) \"يوسف بن يعقوب القاضي\".\n(^٢) أبو معاوية البصري.\n(^٣) هو ابن يعقوب القاضي.\n(^٤) هو سليمان بن داود العتكي الزهراني.\n(^٥) هشيم موضع الالتقاء مع مسلم.\n(^٦) نهاية (ك ٤/ ٢٠١ / أ).\n(^٧) في (م): \"خطبتين\".\n(^٨) أخرجه مسلم: كتاب الصيد والذبائح، باب الأمر بإحسان الذبح (٣/ ١٥٤٩) حديث رقم (٥٧) الإسناد الثاني.\nمن فوائد الاستخراج: -ذكر أبي عوانة لمتن حديث هشيم عن خالد الحذاء تاما، ومسلم أحال به على حديث إسماعيل ابن علية عن خالد الحذاء.","vol":"16","page":21},{"text":"٨١٩٠ - حدثنا أبو العباس الغزي (^١) قال: حدثنا الفريابي (^٢)، (^٣) قال: حدثنا سفيان الثوري (^٤)، عن خالد الحذاء، عن أبي قلابة، عن أبي الأشعث، عن شدّاد بن أوس، قال: حفظت من رسول الله ﷺ اثنتين (^٥) قال: \"إنّ الله كتب الإحسان على كل شيء، فإذا قتلتم فأحسنوا القِتْلَةَ، وإذا ذبحتم فأحسنوا الذبح، ولْيُحِدّ أَحدكم شفرته، ثم لِيُرح ذبيحته\" (^٦).\n_________\n(^١) الغزي: بفتح الغين، وتشديد الزاي، نسبة إلى غزة مدينة من فلسطين بالشام، اللباب\n(٢/ ٣٨١) وهو: عبد الله بن محمد بن عمرو الأزدي.\n(^٢) في (م): \"الفرناني\". وهو خطأ.\n(^٣) هو: محمد بن يوسف بن واقد، أبو عبيد الله.\n(^٤) الثوري هو موضع الالتقاء مع مسلم.\n(^٥) في الأصل و(ك): \"اثنتان\" والتصحيح من (م).\n(^٦) أخرجه مسلم انظر حديث رقم (٨١٨٩).","vol":"16","page":22},{"text":"٨١٩١ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، وأبو نعيم (^١)، قالا: حدثنا سفيان (^٢)، عن خالد، نحوه (^٣).\n_________\n(^١) هو: الفضل بن دُكين، ودُكين لقب، واسمه: عمرو بن حماد القرشي التيمي- مولاهم.\n(^٢) سفيان الثوري هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨١٨٩).","vol":"16","page":23},{"text":"٨١٩٢ - حدثنا البَيَاضي (^١) -بمكة- واسمه: الحسن، والصاغاني، قالا: حدثنا عبد الله بن بكر السهمي (^٢)، قال: حدثنا حميد الطويل (^٣)، عن ثابت (^٤)، عن أنس (^٥)، قال: ضَحَّى رسول الله ﷺ بكبشين أَملحين (^٦)، ووضع رجله على صفاحهما (^٧)، وسمّى وكبّر (^٨).\n_________\n(^١) البَيَاضي: بفتح الباء الموحدة والياء المثناة من تحت وفي آخرها الضاد المعجمة، اللباب (١/ ١٩٥). وهو: الحسن بن إبراهيم بن موسى، نزيل مكة. قال ابن أبي حاتم: \"صدوق\". انظر: الجرح والتعديل (٣/ ٢)، تاريخ بغداد (٧/ ٢٨١).\n(^٢) الباهلي، البصري.\n(^٣) هو: حميد بن أبي حميد الخزاعي، أبو عبيدة البصري.\n(^٤) ابن أسلم البناني، أبو محمد البصري.\n(^٥) أنس بن مالك هو موضع الالتقاء مع مسلم.\n(^٦) الأملح: الذي بياضه أكثر من سواده، وقيل: نقي البياض. النهاية (٤/ ٣٥٤).\n(^٧) أي: جانبهما، وصفحة كل شيء جانباه.\nتفسير غريب ما في الصحيحين (ص ٤٧٦).\n(^٨) أخرجه مسلم، كتاب الأضاحي: باب استحباب التضحية، وذبحها مباشرة =\n⦗٢٤⦘ = بلا توكيل (٣/ ١٥٥٦) حديث رقم (١٧).\nوالبخاري كتاب الأضاحي: باب من ذبح الأضاحي بيده، حديث رقم (٥٥٥٨)، انظر: الفتح (١١/ ١٣٤).","vol":"16","page":23},{"text":"٨١٩٣ - حدثنا أبو داود السجزي (^١) (^٢)، قال: حدثنا موسى بن إسماعيل (^٣)، قال: حدثنا وهيب (^٤)، عن أيوب (^٥)، عن أبي قلابة (^٦)، عن أنس بن مالك (^٧): أنّ النبيّ ﷺ نحر سبع بدنات بيده قياما وضحى بالمدينة بكبشين أقرنين أملحين (^٨).\n_________\n(^١) في (م): \"السجستاني\".\n(^٢) هو: سليمان بن الأشعث بن شداد السجزي.\n(^٣) المِنقري.\n(^٤) هو: ابن خالد الباهلي.\n(^٥) هو: ابن أبي تميمة السختياني.\n(^٦) هو: عبد الله بن زيد الجرمي.\n(^٧) أنس بن مالك موضع الالتقاء مع مسلم.\n(^٨) أخرجه مسلم، انظر حديث رقم (٨١٩٢) ولم يخرج أوله: \"نحر سبع بدنات بيده\".\nوأخرجه البخاري تامًّا من طريق أبي قلابة، عن أنس في الحج، باب نحر البدن قائمة حديث رقم (١٧١٤) انظر: الفتح (٤/ ٣٧٦).","vol":"16","page":24},{"text":"٨١٩٤ - حدثنا أبو زيد عمر بن شبه النُّمَيري (^١)،\n⦗٢٥⦘ قال: حدثنا غُنْدر (^٢)، قال: حدثنا (^٣) شعبة (^٤)، عن قتادة، عن أنس: أنّ النبيّ ﷺ ضحى بكبشين أملحين أقرنين، ورأيته واضعًا رجله أو قدمه (^٥) على صفاحهما (^٦).\n_________\n(^١) النميري -بضم النون، وفتح الميم، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها راء، نسبة إلى بني نمير، انظر: الأنساب (٥/ ٥٢٧) -.\n(^٢) هو: محمد بن جعفر الهُذلي -مولاهم- أبو عبد الله البصري.\n(^٣) في (م): \"عن\".\n(^٤) شعبة هو موضع الالتقاء مع مسلم.\n(^٥) في الأصل و(ك): \"واضعًا رجليه على قدميه على صفاحهما\"، والتصحيح من (م).\n(^٦) أخرجه مسلم، كتاب الأضاحي، باب استحباب الضحية (٣/ ١٥٥٧) حديث رقم (٥٨).\nوأخرجه البخاري من طريق شعبة عن قتادة عن أنس في الأضاحي، باب من ذبح الأضاحي بيده حديث رقم (٥٥٥٨) انظر: الفتح (١١/ ١٣٤).","vol":"16","page":24},{"text":"٨١٩٥ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، قال: حدثنا شعبة (^٣)، عن قتادة، عن أنس، قال: كان رسول الله ﷺ يُضَحي بكبشين أملحين أقرنين سمينين (^٤)، ويسمّي الله ويكبِّر، ولقد رأيته يذبح بيده (^٥) واضعًا قدمه على صفاحهما (^٦).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم المصيصي، أبو يعقوب.\n(^٢) ابن محمد المصيصي، أبو محمد الأعور.\n(^٣) شعبة موضع الالتقاء مع مسلم.\n(^٤) من قوله: \"كان رسول الله\" إلى \"سمينين\" ليست في (م).\n(^٥) نهاية (ك ٤/ ٢٠١ / ب).\n(^٦) أخرجه مسلم والبخاري انظر حديث رقم (٨١٩٤)، وليس عندهما \"سمينين\" =\n⦗٢٦⦘ = وسندها عند أبي عوانة صحيح، وانظر تخريجها في حديث رقم (٨٢٣٩).","vol":"16","page":25},{"text":"٨١٩٦ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا روح بن عبادة (^١)، قال: حدثنا سعيد بن أبي عروبة (^٢)، عن قتادة، عن أنس، أنَّ النبيّ ﷺ كان يضحي بكبشين أملحين أقرنين، يذبحهما بيده، ويطؤهما على صفاحهما، ويكبِّر (^٣).\n_________\n(^١) ابن العلاء بن حسان القيسي، أبو محمد البصري. ت / ٢٠٥ هـ.\n(^٢) سعيد بن أبي عروبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري انظر حديث رقم (٨١٩٤) ورقمه في مسلم (١٨) الإسناد الثالث.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث سعيد عن قتادة، ومسلم لم يذكره وأحال به على حديث وكيع عن شعبة، ثم ذكر الزيادة التي عنده فيه وهي: \"ويقول: باسم الله والله أكبر\".","vol":"16","page":26},{"text":"٨١٩٧ - حدثنا سعيد بن مسعود (^١)، قال: أخبرنا (^٢) النضر بن شميل (^٣)، قال: حدثنا سعيد (^٤)، بإسناده مثله: يطأ على صفاحهما، ويسمّي ويكبّر (^٥).\n_________\n(^١) ابن عبد الرحمن المروزي، أبو عثمان.\n(^٢) وفي (ك): \"حدثنا\".\n(^٣) المازني أبو الحسن النحوي البصري.\n(^٤) سعيد هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري انظر حديث رقم (٨١٩٤). ورقمه في مسلم (١٨) الإسناد الثالث.","vol":"16","page":26},{"text":"٨١٩٨ - حدثنا عَلّان القراطيسي (^١)، قال: حدثنا يزيد بن هارون (^٢)، قال: حدثنا شعبة (^٣)، عن هشام بن زيد، عن أنس: أنَّ يهوديًّا قتل جارية بحجر، فقال لها النبيّ ﷺ: أفلان قتلكِ؟ فقالت برأسها: لا، قال: ففلان اليهودي؟ فقالت برأسها: نعم، قال: فأَمر به رسول الله ﷺ فقتل بين حجرين (^٤).\n_________\n(^١) هو: علي بن عبد الله بن موسى القراطيسي، أبو الحسن الواسطي.\n(^٢) ابن زاذي، ويقال: زاذان، السلمي، أبو خالد.\n(^٣) شعبة هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم كتاب القسامة، باب ثبوت القصاص بالحجر وغيره من المحددات (٣/ ١٢٩٩) حديث رقم (١٥)، والبخاري كتاب الديات: باب من أقاد بالحجر حديث رقم (٦٨٧٩) انظر: الفتح (١٤/ ١٨٨).\nولعل سبب إيراد أبي عوانة لهذا لحديث في هذا الباب، وقد أورده مسلم في كتاب القسامة، بيان أن القصاص بالمثل لا يخالف حديث شداد المتقدم الآمر بالإحسان في القتل.","vol":"16","page":27},{"text":"<span data-type='title' id=toc-1131>بَابُ النَّهي عن أن تُصْبَر (^١) البَهَائِمُ، واتّخَاذ شَيء مِمّا فِيه الرُّوح غَرضًا، وعِقابِ مَن فَعَلَ ذلك، والدَّليلُ عَلى تَحرِيم أَكْلِ لُحُومِها.</span>\n_________\n(^١) من الصبر: وهو أن يُمْسَك شيء من ذوات الروح حيًّا ثم يُرمى بشيءٍ حتى يموت. النهاية (٣/ ٨).","vol":"16","page":28},{"text":"٨١٩٩ - حدثنا أبو داود سليمان بن الأشعث السجزي، قال: حدثنا أبو الوليد (^١)، قال: حدثنا شعبة (^٢)، عن هشام بن زيد، قال: دخلت مع أنس بن مالك على الحكم بن أيوب، فرأى غلمانًا وفتيانًا قد نصبوا دجاجةً يرمونها، فقال أنس: نهى رسول الله ﷺ أن تُصْبَر البهائم (^٣).\n_________\n(^١) هو: هشام بن عبد الملك الباهلي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الصيد والذبائح، باب النهي عن صبر البهائم (٣/ ١٥٤٩) حديث رقم (٥٨)، والبخاري كتاب الذبائح والصيد، باب ما يكره من المُثْلَة والمَصْبُورة والمجثمة حديث رقم (٥٥١٣) انظر: الفتح (١١/ ٧٣).\nمن فوائد الاستخراج: قوله: \"فرأى غلمانا وفتيانًا\" فيه تفسير لرواية مسلم التي جاء فيها: \"فإذا قوم\".","vol":"16","page":28},{"text":"٨٢٠٠ - حدثنا عباس الدوري، قال: حدثنا شَبَابة، قال: أخبرنا شعبة ح\nوحدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: أخبرنا شعبة (^١)، عن\n⦗٢٩⦘ هشام بن زيد، عن أنس بن مالك: أنَّ النبيّ ﷺ نهى أَن تُصْبَر البَهَائِمُ (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري. انظر الحديث رقم (٨١٩٩).","vol":"16","page":28},{"text":"٨٢٠١ - حدثنا يونس بن حبيب، وعمَّار بن رجاء، قالا: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن هشام بن زيد، عن أنس: أن النبيّ ﷺ نهى عن صَبْرِ البَهائِم (^٢) (^٣).\nقال عمار: أو صبر البهيمة.\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٠٢ / أ).\n(^٣) أخرجه البخاري ومسلم انظر حديث رقم (٨١٩٩).","vol":"16","page":29},{"text":"٨٢٠٢ - حدثنا علي بن حرب (^١)، قال: حدثنا أبو عامر العَقَدي (^٢)، قال: حدثنا شعبة (^٣)، قال: حدثني عدي بن ثابت، عن سعيد بن جبير، عن ابن عباس، أنّ النبيّ ﷺ قال: \"لا تتخذوا شيئًا فيه الرُّوح غَرضًا\" (^٤).\n_________\n(^١) ابن محمد بن حرب الطائي، أبو الحسن الموصلي.\n(^٢) عبد الملك بن عمرو القيسي.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) أخرجه مسلم. كتاب الصيد والذبائح: باب النهي عن صَبْرِ البهائم (٣/ ١٥٤٩) حديث رقم (٥٨ م).","vol":"16","page":29},{"text":"٨٢٠٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا\n⦗٣٠⦘ شعبة (^١)، قال: أخبرني عدي بن ثابت، عن سعيد بن جبير، عن ابن عباس، أنّ النبيّ ﷺ قال: \"لا تتخذوا شيئًا فيهِ الروحُ غَرضًا\".\nقلت: عن (^٢) النبيّ ﷺ؟ قال: عن النبيّ ﷺ (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في (م) \"أعن النبي ﷺ\".\n(^٣) أخرجه مسلم انظر حديث رقم (٨٢٠٢).","vol":"16","page":29},{"text":"٨٢٠٤ - حدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: أخبرنا شعبة (^١)، عن عدي، قال: سمعتُ سعيد بن جبير، عن ابن عباس، قلت: عن النبيّ ﷺ قال: عن النبيّ ﷺ قال: \"لا تتخذوا شيئًا فيه الرُّوح غَرضا\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم. انظر حديث رقم (٨٢٠٢).","vol":"16","page":30},{"text":"٨٢٠٥ - حدثنا أبو أمية، قال: حدثنا فهد بن عوف (^١) ح\nوحدثنا الدَّنْداني، قال: حدثنا عباس بن طالب (^٢)، قالا: حدثنا أبو عوانة (^٣)، عن أبي بشر، عن سعيد بن جبير، عن ابن عمر، أنَّه مر بفتية قد نصبوا دجاجة وهم يرمونها، فقال: \"إنَّ رسول الله ﷺ لعن من\n⦗٣١⦘ فعل هذا\" (^٤).\n_________\n(^١) أبو ربيعة البصري. ت/ ٢١٩ هـ. ذكره ابن حبان في الثقات. انظر: الثقات (٩/ ١٣).\n(^٢) الأزدي نزيل مصر.\n(^٣) أبو عوانة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم كتاب الصيد والذبائح، باب النهي عن صبر البهائم، (٣/ ١٥٤٩) رقم (٥٩).\nوالبخاري كتاب الذبائح والصيد: باب ما يكره من المثلة والمصبورة والمجثمة، حديث رقم (٥٥١٥) انظر: الفتح (١١/ ٧٣).","vol":"16","page":30},{"text":"٨٢٠٦ - حدثنا أبو أمية، قال: حدثنا سُرَيج (^١)، قال: حدثنا هشيم (^٢)، قال: أخبرنا أبو بشر، عن سعيد بن جبير، قال: خرجت مع ابن عمر فمررنا بفتيان من قريش قد نصبوا طيرا وهم يرمونه، وقد جعلوا لصاحب الطير كل خاطئة من نبلهم، فلمَّا بصروا بابن عمر تفرقوا، فقال ابن عمر: لعن الله من فعل هذا، إنّ رسول الله ﷺ قد لعن من اتخذ شيئا فيه الروح غرضا (^٣).\n_________\n(^١) في (م) \"شريج\" وهو خطأ. وهو: سُرَيج بن النعمان بن مروان الجوهري.\n(^٢) هشيم بن بشير هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٠٥) ورقمه عند مسلم (٥٩) الإسناد الثاني.","vol":"16","page":31},{"text":"٨٢٠٧ - حدثنا يوسف بن سعيد بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا شعبة، عن المنهال بن عمرو (^٢)، قال سمعت سعيد بن\n⦗٣٢⦘ جبير (^٣) عن ابن عمر أنَّه مَرَّ معه فإذا غلمان من قريش قد نصبوا دجاجة يرمونها، ليست لهم خاطئة من نبلهم (^٤) فغضب، فلمَّا رأوا ابن عمر تفرقوا، فقال ابن عمر: لعن رسول الله ﷺ من مَثَّل بالبهائم (^٥).\nلم يخرج مسلم عن المنهال (^٦)، ورواه عبد الرزاق (^٧)، عن الثوري، عن الأعمش، عن المنهال.\n_________\n(^١) هو: ابن محمد المصيصي.\n(^٢) الأسدي -مولاهم- الكوفي.\nوثقه ابن معين، والنسائي، والعجلي، والدارقطني. وهَوَّن بعض المحدثين من أمره، وترك بعضهم حديثه -كشعبة- لكن ذلك ليس بسبب حفظه، بل لأَنَّه كان يسمع من داره صوت غناء وتطريب. =\n=\n⦗٣٢⦘ = انظر: التاريخ -رواية الدوري- (٢/ ٥٩٠)، تاريخ الثقات (٤٤٢)، الضعفاء للعقيلي (٤/ ٢٣٦)، الكامل (٦/ ٢٣٣)، تهذيب الكمال (٢٨/ ٥٦٨).\n(^٣) سعيد بن جبير موضع التقاء المصنف مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٠٢/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٠٥).\nمن فوائد الاستخراج: رواية أبي عوانة للحديث بلفظ \"لعن رسول الله من مثل بالبهائم\"، ورواه مسلم والبخاري بلفظ: \"من فعل هذا\".\nوبلفظ أبي عوانة أخرجه الإسماعيلي في المستخرج كما في الفتح (١١/ ٧٥).\n(^٦) هذه الجملة ليست في (م).\n(^٧) انظر: المصنف (٤/ ٤٥٤) حديث رقم (٨٤٢٨).","vol":"16","page":31},{"text":"٨٢٠٨ - حدثنا سليمان بن سيف (^١)، قال: حدثنا أبو الوليد (^٢)،\n⦗٣٣⦘ قال: حدثنا إسحاق بن سعيد (^٣)، عن أبيه (^٤)، قال: دخل ابن عمر (^٥) على يحيى بن سعيد، وغلام من بني يحيى رابط دجاجة يرميها، فمشى إليها ابن عمر ﵁ حتى حلّها، ثم أقبل بها وبالغلام، فأتى بها يحيى فقال: ازجروا غلامكم هذا أن يَصْبر هذا الطير للقتل، فإنِّي سمعت (^٦) رسول الله ﷺ ينهى أن تصبر بهيمة أو غيرها للقتل، فإذا أردتم ذبحها فاذبحوها (^٧).\n_________\n(^١) ابن يحيى الطائي -مولاهم- أبو داود الحراني.\n(^٢) هو: هشام بن عبد الملك.\n(^٣) ابن عمرو بن سعيد القرشي الأموي. ت / ١٧٦ هـ.\nقال أحمد: \"لا بأس به\"، ووثقه النسائي. وقال أبو حاتم: \"شيخ\"، وقال الذهبي وابن حجر: \"ثقة\". انظر: الجرح والتعديل (٢/ ٢٢١)، تهذيب الكمال (٢/ ٤٢٨)، الكاشف (١/ ٦٢)، التقريب (ص ١٢٨).\n(^٤) سعيد بن عمرو بن سعيد الأموي. ت / ١٢٠ هـ.\nوثقه أبو زرعة والنسائي. وقال أبو حاتم: \"صدوق\". وقال ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٤/ ٤٩)، تهذيب الكمال (١١/ ١٩)، التقريب (ص ٣٨٥).\n(^٥) ملتقى إسناد المصنف مع مسلم في ابن عمر.\n(^٦) في (م): \"فإن رسول الله ﷺ نهى. . .\".\n(^٧) أخرجه البخاري ومسلم انظر الحديث رقم (٨٢٠٥).","vol":"16","page":32},{"text":"٨٢٠٩ - حدثنا عباس بن محمد، وأبو حميد (^١)، قالا: حدثنا حجاج (^٢)، عن ابن جريج، عن أبي الزبير، عن جابر ﵁ قال: نهى رسول الله ﷺ\n⦗٣٤⦘ أن يقتل شيء (^٣) من الدواب صَبرا (^٤).\n_________\n(^١) هو عبد الله بن محمد بن أبي عمر المصيصي.\n(^٢) ابن محمد المصيصي، وهو ملتقى إسناد المصنف مع مسلم.\n(^٣) في الأصل \"شيئًا\" والتصحيح من (م).\n(^٤) أخرجه مسلم، كتاب الصيد والذبائح، باب النهي عن صبر البهائم (٣/ ١٥٥٠) حديث رقم (٦٠).","vol":"16","page":33},{"text":"٨٢١٠ - حدثنا عباس (^١)، قال: حدثنا عثمان بن عمر (^٢)، قال: حدثنا ابن جريج (^٣) بإسناده مثله (^٤).\n_________\n(^١) ابن محمد الدوري.\n(^٢) ابن فارس العبدي البصري.\n(^٣) ابن جريج موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم، انظر الحديث رقم (٨٢٠٩).","vol":"16","page":34},{"text":"٨٢١١ - حدثنا الصاغاني، قال: حدثنا روح (^١)، عن ابن جريج (^٢)، أخبرنى أبو الزبير، أنَّه سمع جابرا قال (^٣): نهى النبيّ ﷺ أن يقتل شيء من الدواب صَبرا (^٤) (^٥).\n_________\n(^١) ابن عبادة القيسي البصري.\n(^٢) ابن جريج موضع الالتقاء مع مسلم.\n(^٣) في (م): \"يقول\".\n(^٤) أخرجه مسلم انظر الحديث رقم (٨٢٠٩).\n(^٥) في الأصل كتب بعد هذا الحديث:\nيتلوه: بيان ما يجوز الذبح وما لا يجوز أن يذكى به، والدليل على إباحة أكل كل ذبيحة كيفما ذبحت إذا ذبحت. بما يجوز. . الفصل بطوله. =\n⦗٣٥⦘ = والحمد لله رب العالمين، والصلاة على محمد وعلى آله.\nثم كتب في اللوحة التالية: الجزء الرابع والعشرون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق المهرجاني ﵀، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن المهرجاني عن أبي عوانة.","vol":"16","page":34},{"text":"<span data-type='title' id=toc-1132>بَيَانُ (^١) مَا يَجُوزُ الذَّبْح، وَمَا لا يَجُوزُ أن يُذَكَّى بِهِ، والدَّلِيلُ عَلى إِبَاحَةِ أكْل كُلِّ ذَبِيحَة كَيْفَما ذُبِحَت إِذا ذُبحَت (^٢) بِمَا يَجُوزُ بِهِ الذَّبْح وأنْهَر الدَّم </span>(^٣).\n_________\n(^١) في الأصل قبل الترجمة: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر، الحمد لله رب العالمين، والصلاة على محمد وعلى آله.\nأخبرنا الأستاذ الإمام أبو القاسم عبد الله بن هوازن القشيري، أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني قال: \".\n(^٢) في (م): \"إذا ذكت\".\n(^٣) في الأصل زيادة مشار عليها بالحذف، ولم ترد في (ك) و(م)، وهي:\n\"وعلى أنها إذا سقطت فلم تتحرك فذبحت وأنهر الدم جاز أكلها، وإن ذبحت بغير إذن صاحبها غصبًا كانت أو لم تكن، وعلى أن الذبح بكل شيء جائز إلا السن والظفر، وعلى أن ما نَدّ من الأنعام فلم يُقدر على ذبحه جازت ذكاته بالسهم وغيره في أي موضع كان منه، وأن حكمه في الذكاة حكم صيد الوحش وفي أخذه\".","vol":"16","page":35},{"text":"٨٢١٢ - حدثنا عيسى بن أحمد العسقلاني (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا سفيان بن سعيد (^٢)، عن أبيه (^٣)، عن عباية بن رفاعة بن رافع بن خديج، عن جده رافع بن خديج قال: كنّا مع رسول الله ﷺ بذي الحليفة (^٤) من تهامة، فأصبنا إبلا وغنما (^٥)، ثم إنَّ بعيرا منها نَدَّ (^٦)، فرماه رجل بسهم فحبسه فقال رسول الله ﷺ: \"إن هذه البهائم أوابد (^٧) كأوابد الوحش، فما غلبكم منها فاصنعوا بها (^٨) هكذا\".\nثم إنَّ جدي رافع بن خديج قال: يا رسول الله إنَّا لعلنا أو عسى أن نلقى العدو غدا، وليست معنا مُدى (^٩) أفنذبح بالقصب (^١٠)؟\n⦗٣٧⦘ فقال رسول الله ﷺ: \"ما أنهر الدم (^١١) وذكر اسم الله عليه فكل؛ ليس السنّ والظفر أما السنُّ فعظم، والظفر فمدى الحبشة\" (^١٢).\n_________\n(^١) أبو يحيى البلخي ت / ٢٦٨ هـ.\n(^٢) سفيان هو موضع الالتقاء مع مسلم.\n(^٣) هو سعيد بن مسروق الثوري.\n(^٤) ذي الحليفة: موضع بين حاذة وذات عرق من تهامة. انظر: معجم البلدان (٢/ ٢٩٦).\n(^٥) نهاية (ك ٤/ ٢٠٣/ أ).\n(^٦) أي: شرد وذهب على وجهه. النهاية (٥/ ٣٥).\n(^٧) أوابد: جمع آبدة وهي النَّفِرة والشرود، وتأبدت توحشت.\nتفسير غريب ما في الصحيحين (ص ١١٧).\n(^٨) في (م): \"به\".\n(^٩) جمع مدية، وهي السكين والسفرة. النهاية (٤/ ٣١٠).\n(^١٠) القصب -بفتحتين- كل نبات ذي أنياب، الواحدة قصبة. انظر: القاموس المحيط (قصب).\n(^١١) ما أنهر الدم: ما أساله وصبه بكثرة.\nتفسير غريب ما في الصحيحين (ص ١١٧).\n(^١٢) أخرجه مسلم. كتاب الأضاحي، باب جواز الذبح بكل ما أنهر الدم إلا السن والظفر، وسائر العظام. (٣/ ١٥٥٩)، حديث رقم (٢٠).\nوالبخاري كتاب الشركة، باب من عدل عشرة من الغنم بجزور في القسم، حديث رقم (٢٥٠٧) انظر: الفتح (٥/ ٤٣٧).","vol":"16","page":36},{"text":"٨٢١٣ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^٢)، أخبرني (^٣) سفيان الثوري (^٤)، عن أبيه، عن عباية بن رفاعة، عن رافع بن خديج أنَّه قال لرسول الله إنَّا نرجو أو نخشى أن نلقى العدو، وليست معنا مُدَى أفنذبح بالقَصَب؟ فقال رسول الله ﷺ: \"ما أنهر الدم وذكر اسم الله (^٥) فكلوه إلا السنّ والظفر\" (^٦).\n_________\n(^١) في (م): \"حدثنا\".\n(^٢) هو: عبد الله بن وهب بن مسلم القرشي الفهري، أبو محمد المصري الفقيه.\n(^٣) في (م): \"حدثني\".\n(^٤) سفيان موضع الالتقاء مع مسلم.\n(^٥) في (م): \"وذكر اسم الله عليه\".\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢١٢).","vol":"16","page":37},{"text":"٨٢١٤ - حدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١) عن أبيه، عن عَبَاية بن رفاعة بن [رافع] (^٢) بن خديج، عن رافع بن خديج قال: قلت يا رسول الله نخاف أن نلقى العدو غدا أو نرجو أن نلقى العدو غدا؛ وليس معنا مدى أفنذبح بالقصب؟ فقال: \"أَعْجِل أو أَرْني (^٣) ما أنهر الدم، وذكر اسم الله ﷿ ليس السن والظفر، أمّا السنّ فعظم، وأما الظفر فمدى الحبش\".\nوأن بعيرا ندّ (^٤) فرماه رجل بسهم؛ فحبسه قال رسول الله ﷺ: \"إنَّ\n⦗٣٩⦘ هذه البهائم أوابد كأوابد الوحش، فما غلبكم فاصنعوا به هكذا\" (^٥).\n_________\n(^١) سفيان الثوري موضع الالتقاء مع مسلم.\n(^٢) \"رافع\" زيادة من (م).\n(^٣) أرْني: -على وزن عَرني- ومنهم من يكسر الراء ويحذف الياء من آخر الكلمة، وقيل غير ذلك.\nواختلف في معناه، فقيل: بمعنى اعجِل. وقيل: المعنى كن ذا شاة هالكة وأزهق نفسها بكل ما أنهر الدم غير السن والظفر، وقيل: يحتمل أن يكون من الأرْن وهو النشاط، ومعناه: خِفّ واعجل وانشط، واذبح بكل ما حضر لئلا تختنق الذبيحة، لأن الذبح إذا كان بغير حديد احتاج صاحبه إلى خفة يد في إمرار تلك الآلة على المرئ والحلقوم قبل أن تهلك الذبيحة. مما ينالها من ألم الضغط.\nوقيل المعنى: أَدِم الحزّ ولا تفتر في ذلك من قولك: رَنوت إذا أدمت النظر.\nانظر: المجموع المغيث (١/ ٥٨)، النهاية (١/ ٤١).\n(^٤) أي: شرد وذهب على وجهه. النهاية (٥/ ٣٥).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢١٢).","vol":"16","page":38},{"text":"٨٢١٥ - حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا أبو حذيفة (^٢)، قال: حدثنا سفيان (^٣) بإسناده بنحوه وزاد: فأصاب (^٤) القوم من العدو إبلا وغنما (^٥) فعجلوا، وأَغْلَوا القدور فقال رسول الله ﷺ: \"عجلتم\" وأمر بها فأكفئت ثم قسم الغنائم، فعدل البعير بعشر من الغنم، ثم إنّ بعيرا منها نَدَّ في بِبَرٍّ (^٦) فرماه رجل بسهم فحبسه. قال رسول الله ﷺ: \"إنَّ هذه البهائم أوابد كأوابد الوحش، فما غلبكم فاصنعوا به هكذا\" (^٧).\nرواه يحيى بن سعيد ووكيع (^٨)، فأما يحيى فقال: إنَّا لاقوا العدو غدا\n⦗٤٠⦘ وليست معنا مدى، وأما وكيع فقال: كنّا مع النبيّ ﷺ بذي الحليفة من تهامة، فأصبنا إبلا وغنما، بمثل حديث رافع بن خديج (^٩).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف الترمذي.\n(^٢) هو: موسى بن مسعود النهدي.\n(^٣) سفيان هو موضع الالتقاء مع مسلم.\n(^٤) في الأصل \"فأصابوا القوم\".\n(^٥) نهاية (ك ٤/ ٢٠٣ / ب).\n(^٦) هكذا في (ك) \"ببر\"، وفي الأصل \"بير\" وما في (ك) أقرب للصواب، لأن المراد نذّ في برّية كما يدل عليه سياق الحديث. وانظر الأثر الآتي في آخر حديث رقم (٨٢٢٦).\n(^٧) أخرجه مسلم والبخاري بدون قوله \"فندَّ في ببر\"، انظر حديث رقم (٨٢١٢).\n(^٨) رواية يحيى بن سعيد عن سفيان أخرجها مسلم في الأضاحي، باب جواز الذبح بكل =\n⦗٤٠⦘ = ما أنهر الدم (٣/ ١٥٥٨) حديث رقم (٢٠).\nورواية وكيع أخرجها في نفس الموضع رقم (٢١).\n(^٩) في (م) زيادة: \"ورواه عبد الرزاق عن الثوري\".","vol":"16","page":39},{"text":"٨٢١٦ - حدثنا أبو داود الحراني، وأبو قلابة، قالا: حدثنا وهب بن جرير (^١)، قال: حدثنا شعبة (^٢)، عن سعيد بن مسروق، عن عباية بن رفاعة، عن جده رافع بن خديج، قال: قلنا: يا رسول الله إنَّا لاقوا العدو غدا وليست معنا مُدَى فقال: \"ما أنهر الدم وذكر اسم الله عليه فكل إلا السنّ والظفر، وسأحدثك عن ذلك، أمّا الظفر فمدى الحبش؛ وأمّا السن فعظم\".\nقال: وأصاب الناس نَهْبًا، فندَّ بعير منها فرماه رجل بسهم، فقال رسول الله ﷺ: \"إنَّ هذه الإبل، والنعم أوابد كأوابد الوحش، فإذا غلبكم شيء منها فاصنعوا به هكذا\" (^٣).\n⦗٤١⦘ هذا لفظ أبي داود وهو أتمهما حديثًا.\n_________\n(^١) ابن حازم بن زيد الأزدي. أبو العباس البصري.\n(^٢) شعبة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي، باب جواز الذبح بكل ما أنهر الدم (٣/ ١٥٥٩) حديث رقم (٢٣). وأخرجه البخاري من طريق شعبة مختصرًا، كتاب الذبائح والصيد، باب ما أنهر الدم من القصب، حديث رقم (٥٥٠٣) انظر: الفتح (١١/ ٥٩).","vol":"16","page":40},{"text":"٨٢١٧ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر (^١)، عن شعبة كما رواه وهب، عن عباية بن رفاعة عن جده (^٢).\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢١٦).","vol":"16","page":41},{"text":"٨٢١٨ - حدثنا يحيى بن عياش (^١)، قال: حدثنا سعيد بن عامر الضبعي (^٢)، عن شعبة (^٣)، عن سعيد بن مسروق عن عباية بن رفاعة بن رافع، عن جده رافع بن خديج، قال: قلنا يا رسول الله إنَّا لاقوا العدو وذكر الحديث بمثل حديث وهب بن جرير، وزاد فيه: وأصاب (^٤) رسول الله ﷺ نَهْبًا فندّ منها بعير، فسعوا له فلم يستطيعوه، فرماه رجل بسهم فحبسه، فقال رسول الله ﷺ: \"إنَّ هذه الإبل والنعم أوابد كأوابد الوحش، فما غلبكم فاصنعوا به هكذا\" (^٥).\n⦗٤٢⦘ قال (^٦): ونَدّ بعير في بير فلم يستطيعوا أن ينحروه إلا من قبل شاكلته (^٧)، فاشترى منه ابن عمر تعشيرا بدرهمين (^٨). كذا قال يحيى بن عياش، عن عباية عن جده.\n_________\n(^١) ابن عيسى أبو زكريا القطان.\n(^٢) هو: أبو محمد البصري.\n(^٣) شعبة موضع التقاء المصنف مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٠٤ / أ).\n(^٥) أخرجه البخاري ومسلم انظر حديث رقم (٨٢١٦).\n(^٦) القائل هو عَبَاية بن رفاعة كما في مصنف عبد الرزاق (٤/ ٤٦٦). وسند أبي عوانة للأثر حسن.\n(^٧) الشاكلة: الخاصرة، انظر القاموس المحيط (خصر).\n(^٨) أثر ابن عمر أخرجه عبد الرزاق في المصنف (٤/ ٤٦٦)، وابن أبي شيبة (٥/ ٣٩٤) كلاهما من طريق عَبَاية عن ابن عمر.","vol":"16","page":41},{"text":"٨٢١٩ - حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١)، قال: حدثني عمر بن سعيد بن مسروق، عن أبيه، عن عباية بن رفاعة، عن جده قال: قلنا يا رسول الله إنَّا لاقوا العدو غدا وليس معنا مدى أفنذكي باللِّيطِ؟ (^٢) فقال: \"ما أَنْهر الدم، وذكر اسم الله عليه، فكلوه، إلا ما كان من سنّ أو ظفر؛ فإنّ السنّ عظم من الإنسان، وإنَّ الظفر مدى الحبشة\"، قال: وأصبنا إبلا وغنما، فعُدّ لنا البعير بعشرة، فندّ منها بعير فرميناه حتى حبسناه، فقال: \"إنَّ فيها أوابد كأوابد الوحش، فإذا ندَّ منها شيء\n⦗٤٣⦘ فافعلوا به ذلك\" (^٣).\n_________\n(^١) ابن عيينة وهو موضع الالتقاء مع مسلم.\n(^٢) اللِّيط: قشور القصب، وليط كل شيء قشوره. انظر: النهاية (٤/ ٢٨٦).\n(^٣) أخرجه مسلم كتاب الأضاحي، باب جواز الذبح بكل ما أنهر الدم (٣/ ١٥٥٩) حديث رقم (٢٢).\nوالبخاري، كتاب الشركة باب من عدل عشرة من الغنم بجزور في القسم، حديث رقم (٢٥٠٧) انظر: الفتح (٥/ ٤٣٧).","vol":"16","page":42},{"text":"٨٢٢٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا زائدة بن قدامة الثقفي (^١) -وكان لا يحدث قَدَرِيًّا ولا صاحب بدعة يعرفه-، قال: حدثنا سعيد بن مسروق الثوري، عن عباية بن رفاعة بن رافع بن خديج، عن جده رافع، قال: كنَّا مع رسول الله ﷺ بذي الحليفة من تهامة، وقد جاع القوم، فأصابوا إبلا وغنما، ورسول الله ﷺ في أُخريات الناس، فانتهى إليهم رسول الله ﷺ وقد نصبت القدور، فأمر رسول الله ﷺ بالقدور فأكفئت، ثم قسم بينهم فعدل عشرا (^٢) من الغنم ببعير، قال: فبينما هم كذلك إذ ند بعير من إبل من بين القوم (^٣)، وليس في القوم إلا خيل يسيرة، فطلبوه فأعياهم، فرماه رجل بسهم فحبسه، فقال رسول الله ﷺ: \"إنَّ هذه الإبل أوابد كأوابد الوحش، فما غلبكم منه شيء فاصنعوا (^٤) هكذا\".\n⦗٤٤⦘ قال: قلنا: يا رسول الله إنا لاقوا العدو غدا وليس معنا مدى فنذبح بالقصب؟ فقال رسول الله ﷺ: \"ما أَنْهَر الدم وذكرت اسم الله عليه فكل ما خلا السن والظفر، وسأخبرك عن ذلك، أمّا السنّ فعظم، وأمّا الظفر فمدى الحبشة\" (^٥).\nقال أبو داود: قال زائدة: ترون الدنيا ما في الدنيا حديث في هذا الباب أحسن منه. قال أبو داود: وهو والله من خيار الحديث.\n_________\n(^١) زائدة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٠٤ / ب).\n(^٣) في (م): \"بعير من إبل القوم\".\n(^٤) في (م): \"فاصنعوا به\".\n(^٥) أخرجه مسلم كتاب الأضاحي باب جواز الذبح بكل ما أنهر الدم (٣/ ١٥٥٩) حديث رقم (٨١٨٨) الإسناد الثاني.\nوالبخاري كتاب الشركة، باب من عدل عشرة من الغنم بجزور حديث رقم (٢٥٠٧) انظر: الفتح (٥/ ٤٣٧).\nمن فوائد الاستخراج:\n- تمييز زائدة بذكر اسمه تاما، وجاء عند مسلم مهملا.\n- ذكر أبي عوانة لمتن حديث زائدة عن سعيد، ومسلم لم يذكره وأحال على رواية إسماعيل بن مسلم عن سعيد.","vol":"16","page":43},{"text":"٨٢٢١ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة (^١) بمثله سواء إلا أنّه قال: يا نبيّ الله فإنّا نخاف أن نلقى العدو غدًا (^٢).\n_________\n(^١) زائدة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٢٠).","vol":"16","page":44},{"text":"٨٢٢٢ - حدثنا عمّار بن رجاء، قال: حدثنا كثير بن هشام (^١)، قال: حدثنا أبو عوانة ح.\nوحدثنا أبو أمية، قال: حدثنا أحمد بن إسحاق (^٢)، قال: حدثنا أبو عوانة، عن سعيد بن مسروق (^٣)، عن عباية بن رفاعة بن رافع بن خديج، عن جده رافع بن خديج قال: كنَّا بذي الحليفة من تهامة في غزاة لنا، وقد جاع الناس جوعا، وأصبنا إبلا وغنما، قال: فذبحوا ونصبوا القدور ورسول الله ﷺ في آخرهم، فانتهى إليهم والقدور تغلي، فأمر بها فأكفئت، ثم قسم، فعدل عشرة من الغنم ببعير، فَنَدَّ منها بعير، وكان في القوم خيل يسيرة (^٤)، فرماه رجل بسهم فحبسه الله ﷿ به، فقال النبيّ ﷺ: \"إنّ هذه البهائم أوابد كأوابد الوحش (^٥)، فما غلبكم منها شيء فاصنعوا به هكذا\".\n⦗٤٦⦘ وذكر الحديث نحو حديث زائدة: \"وليس فما مدى نذكي بها أفنذكي بالقصب\"؟ فقال مثله (^٦).\n_________\n(^١) الكلابي، أبو سهل الرّقي. ت / ٢٠٧ هـ.\nوثقه ابن سعد، وابن معين، والعجلي، وأبو داود، وقال النسائي: \"لا بأس به\".\nانظر: الطبقات (٧/ ٣٣٤)، التاريخ -رواية الدوري- (٢/ ٤٩٥)، تاريخ الثقات (٣٩٧)، الجرح والتعديل (٧/ ١٥٨)، تهذيب الكمال (٢٤/ ١٦٥).\n(^٢) ابن زيد بن عبد الله الحضرمي مولاهم.\n(^٣) سعيد هو موضع الالتقاء مع مسلم.\n(^٤) في (م): \"مسيَّرة\".\n(^٥) نهاية (ك ٤/ ٢٠٥/ أ).\n(^٦) أخرجه مسلم كتاب الأضاحي باب جواز الذبح بكل ما أنهر الدم (٣/ ١٥٥٨) حديث رقم (٨١٨٧).\nوأخرجه البخاري من طريق أبي عوانة عن سعيد، في الجهاد باب ما يكره من ذبح الإبل والغنم في المغانم حديث رقم (٣٠٧٥) انظر الفتح (٦/ ٣٠٥).","vol":"16","page":45},{"text":"<span data-type='title' id=toc-1133>مُبْتَدأ كِتَابِ الأَضَاحِيّ</span>","vol":"16","page":47},{"text":"<span data-type='title' id=toc-1134>مِنْ ذَلِك وُجُوبُ مَن أرَاد أن يُضَحِّي الإمْسَاك عن أخْذِ الشَّعرِ، والظُّفْرِ، والنُّورَةِ في أيَّامِ العَشْرِ.</span>","vol":"16","page":47},{"text":"٨٢٢٣ - حدثنا يزيد بن سنان البصري، وأبو قلابة قالا: حدثنا يحيى بن كثير أبو غسان العنبري (^١) قال: حدثنا شعبة، عن مالك بن أنس عن عمرو بن مسلم، عن سعيد بن المسيب، عن أم سلمة أنَّ النبيّ ﷺ قال: \"إذا دخل هلال ذي الحجة وأراد أحدكم أن يضحي فليمسك عن شعره وأظفاره\" (^٢).\n_________\n(^١) يحيى بن كثير هو موضع الالتقاء مع مسلم.\n(^٢) رواه مسلم، كتاب الأضاحي باب نهى من دخل عليه عشر ذي الحجة وهو يريد التضحية أن يأخذ من شعره أو أظفاره شيئا، (٣/ ١٥٦٥) حديث رقم (٨٢١٥).","vol":"16","page":47},{"text":"٨٢٢٤ - حدثنا إبراهيم بن مرزوق البصري (^١)، وعباس الدوري، قالا: حدثنا بشر بن ثابت أبو محمد البزاز (^٢)، قال: حدثنا شعبة (^٣)، عن\n⦗٤٨⦘ مالك بن أنس، عن عمرو بن مسلم، عن سعيد بن المسيب، عن أمِّ سلمة عن النبيّ ﷺ قال: \"من رأى هلال ذي الحجة وأراد أن يضحي، فلا يأخذنّ من شعره، ولا من أظفاره\" (^٤).\nوقال عباس: من ظفره حتى يضحي.\n_________\n(^١) أبو إسحاق الأموي، نزيل مصر.\n(^٢) قال ابن أبي حاتم: \"سئل أبي عنه فقال: مجهول\"، وقال بشر بن آدم: \"ثقة\"، وذكره ابن حبان في الثقات. وقال الذهبي وابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٢/ ٣٥٢)، الثقات (٨/ ١٤١)، تهذيب الكمال (٤/ ٩٨)، الكاشف (١/ ١٠١)، التقريب (ص ١٦٨).\n(^٣) شعبة موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٢٢٣).","vol":"16","page":47},{"text":"٨٢٢٥ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، عن مالك، عن عمر أو عمرو [بن مسلم] (^٢) بإسناده عن النبيّ ﷺ قال: \"من أراد أن ينحر فرأى هلال ذي الحجة فلا يأخذنَّ من شعره وأظفاره\" (^٣).\nرواه حجاج بن الشاعر (^٤)، عن يحيى بن كثير كما رواه يزيد (^٥)\n⦗٤٩⦘ وغيره عن عمرو.\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء مع مسلم.\n(^٢) ما بين القوسين زيادة من (م).\n(^٣) أخرجه مسلم كتاب الأضاحي باب نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية أن يأخذ من شعره وأظفاره شيئا (٣/ ١٥٦٥) حديث رقم (٤١) الإسناد الثاني.\n(^٤) رواية حجاج بن الشاعر أخرجها مسلم، انظر حديث رقم (٨٢٠٧) ورقمه عند مسلم (٤١).\n(^٥) رواية يزيد بن سنان أخرجها المصنف في حديث رقم (٨٢٢٣).\nمن فوائد الاستخراج:\n- ذكر أبي عوانة لمتن حديث محمد بن جعفر عن شعبة تامًّا.\n- ذكره للخلاف في اسم عمرو أو عمر بن مسلم الليثي.","vol":"16","page":48},{"text":"٨٢٢٦ - حدثنا أبو علي الحسن بن محمد بن الصباح الزعفراني، قال: حدثنا معاذ بن معاذ العنبري (^١)، قال: حدثنا محمد بن عمرو، عن عمر بن مسلم، قال: سمعت سعيد بن المسيب يقول: سمعت أمّ سلمة زوج النبيّ ﷺ تقول: قال رسول الله ﷺ (^٢): \"من كان عنده ذبح يذبحه، فإذا أهل هلال ذي الحجة فلا يأخذنَّ من شعره، ولا من أظفاره شيئا حتى يضحي\" (^٣).\n_________\n(^١) معاذ بن معاذ موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٠٥/ ب).\n(^٣) أخرجه مسلم كتاب الأضاحي، باب نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية أن يأخذ من شعره (٣/ ١٥٦٦) حديث رقم (٤٢).","vol":"16","page":49},{"text":"٨٢٢٧ - حدثنا أبو حاتم (^١) قال: حدثنا الأنصاري (^٢)، قال: حدثنا محمد بن عمرو (^٣) بنحوه (^٤) (^٥).\n⦗٥٠⦘ رواه عبيد الله بن معاذ (^٦)، عن أبيه، فقال: عمر بن مسلم كما رواه عنه (^٧).\nورواه الحلواني (^٨) عن أبي أسامة، فقال: عن عمرو (^٩) بن مسلم بن عمارة بن أُكَيْمَة اللَّيثي قال: كنّا في الحمَّام قبيل الضحى فأطلى (^١٠) منه أناس فقال بعض أهل الحمام: إنّ سعيد بن المسيب ينهى. فلقيت سعيدا فذكرت ذلك له. فقال: يا ابن أخي هذا حديث قد نُسي وترك، حدثتني أم سلمة أنّ النبيّ ﷺ وساقه.\n_________\n(^١) هو: محمد بن إدريس بن المنذر الحنظلي.\n(^٢) هو: محمد بن عبد الله بن المثنى الأنصاري.\n(^٣) محمد بن عمرو موضع الالتقاء مع مسلم.\n(^٤) هذا الحديث جاء في (م) مع الحديث السابق بتحويل.\n(^٥) أخرجه مسلم كتاب الأضاحي، باب نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية أن يأخذ من شعره (٣/ ١٥٦٦) حديث رقم (٤٢).\n(^٦) أخرجه مسلم عن عبيد الله بن معاذ، عن أبيه في الموضع السابق برقم (٤٢).\n(^٧) هكذا في الأصل و(ك)، وفي (م): \"فقال: عمر بن مسلم بن عمار الليثي\".\n(^٨) وأخرجه مسلم عن الحلواني في الأضاحي، باب نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية (٣/ ١٥٦٦) حديث رقم (٤٢) الإسناد الثاني.\n(^٩) هكذا في جميع النسخ: عمر -بضم العين- والذي في مسلم من رواية الحلواني: عمرو -بفتح العين- وكلا الوجهين منقولان في اسمه.\nانظر: تهذيب الكمال (٢٢/ ٢٤٠)، شرح النووي (١٣/ ١٤٨).\n(^١٠) أطلى: \"أزالوا شعر العانة بالنورة\".\nشرح النووي على مسلم (١٣/ ١٤٩).","vol":"16","page":49},{"text":"٨٢٢٨ - حدثنا عيسى بن أحمد، قال: أخبرنا ابن وهب (^١)، أخبرني حيوة (^٢)، أخبرني خالد بن يزيد، عن سعيد بن أبي هلال، عن عمرو بن\n⦗٥١⦘ مسلم الجندعي، أنَّ سعيد بن المسيب أخبره أنَّ أمَّ سلمة زوج النبيّ ﷺ أخبرته، أنَّ رسول الله ﷺ قال: \"من أراد أن يضحي فلا يقلم أظفاره، ولا يحلق شيئا من شعره في العشر الأول من ذي الحجة\" (^٣).\n_________\n(^١) ابن وهب موضع التقاء المصنف مع مسلم.\n(^٢) \"أخبرني حيوة\" سقطت من (م).\n(^٣) أخرجه مسلم كتاب الأضاحي، باب نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية أن يأخذ من شعره (٣/ ١٥٦٦) حديث رقم (٤٢) الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث ابن وهب عن حيوة تاما، ومسلم ذكر طرفهُ وأحال باقيه على ما تقدم عنده من روايات.","vol":"16","page":50},{"text":"٨٢٢٩ - حدثنا عيسى بن أحمد، قال: حدثنا إسحاق بن الفرات (^١)، قال: حدثنا الليث بن سعد (^٢)، عن خالد بن يزيد (^٣)، عن سعيد بن أبي هلال، عن عمر بن مسلم، عن ابن المسيب، أنّ أمّ سلمة أخبرته أنَّ رسول الله ﷺ قال: \"من أراد أن يضحي فلا يقلم أظفاره، ولا يحلق شيئا من شعره في العشر الأول من ذي الحجة\" (^٤).\n_________\n(^١) ابن الجعد بن سليم التجيبي، أبو نعيم المصري. ت / ٢٠٤ هـ.\nقال أبو حاتم: \"شيخ ليس بمشهود\". وثقه أبو عوانة الإسفراييني، وذكره ابن حبان في الثقات وقال: \"ربما أغرب\". قال الحافظ: \"ما عرفه أبو حاتم\" وقال أيضًا: \"صدوق فقيه\".\nانظر: الجرح والتعديل (١/ ٢٣١)، الولاة والقضاة (ص ٣٩٣)، الثقات (٨/ ١١٠)، تهذيب الكمال (٢/ ٤٦٦)، تهذيب التهذيب (١/ ٢٤٦)، التقريب (ص ١٣١).\n(^٢) ابن عبد الرحمن الفهمي المصري.\n(^٣) خالد بن يزيد هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٢٢٨). =\n⦗٥٢⦘ = من فوائد الاستخراج: رواية أبي عوانة للحديث من طريق الليث، عن خالد بن يزيد، وفي هذا متابعة قوية لرواية مسلم من طريق حيوة عن خالد بن يزيد.","vol":"16","page":51},{"text":"٨٢٣٠ - حدثنا علي بن حرب، قال: حدثنا سفيان بن عيينة (^١)، عن عبد الرحمن بن حميد، عن سعيد بن المسيب، عن أمِّ سلمة أنَّ رسول الله ﷺ قال: \"إذا دخلت العشر، وأراد أحدكم أن يضحي فلا يمس من شعره، ولا من بشره شيئا\" (^٢).\n_________\n(^١) سفيان هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأضاحي باب نهي من دخل عليه عشر ذي الحجة. (٣/ ٣/ ١٥٦٥) حديث رقم (٣٩).\nمن فوائد الاستخراج: تمييز سفيان بذكر أبيه وجاء عند مسلم مهملا.","vol":"16","page":52},{"text":"٨٢٣١ - حدثنا ابن أبي مسرَّة (^١)، وعمّار (^٢)، قالا: حدثنا الحميدي (^٣)، قال: حدثنا سفيان (^٤)، قال: حدثنا عبد الرحمن (^٥) بن حميد بن عبد الرحمن بن عوف، أنَّه سمع سعيد بن المسيب، يحدث عن أم سلمة، أنّ رسول الله ﷺ قال: \"إذا دخل العشر وأراد أحدكم أن\n⦗٥٣⦘ يضحى فلا يلمس من شعره ولا من بشره شيئا\".\nقال الحميدي: فقيل لسفيان: إنَّ بعضهم لا يرفعه. قال لكنِّي أنا أرفعه (^٦).\n_________\n(^١) هو: عبد الله بن أحمد بن أبي مسرّة المكي.\n(^٢) هو ابن رجاء.\n(^٣) هو: عبد الله بن الزبير بن عيسى القرشي.\n(^٤) سفيان -وهو ابن عيينة- موضع التقاء المصنف مع مسلم.\n(^٥) نهاية (ك ٤/ ٢٠٦/ أ).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٢٣٠).","vol":"16","page":52},{"text":"٨٢٣٢ - حدثنا ابن أبي مسرَّة، قال: حدثنا إبراهيم بن عمرو بن أبي صالح (^١)، قال: حدثنا مسلم بن خالد (^٢)، عن ابن جريج، عن الزهري (^٣)، عن سعيد بن المسيب (^٤)، عن أمّ سلمة أنَّ النبيّ ﷺ قال: \"من أراد أن يضحي فلا يمس من شعره، ولا بشره إذا دخلت العشر\" (^٥).\n_________\n(^١) ذكره ابن حبان في الثقات، وقال: \"كان يخطئ\". الثقات (٨/ ٦٦).\n(^٢) ابن قرقرة القرشي المخزومي -مولاهم-.\n(^٣) هو: محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب القرشي الزهري.\n(^٤) سعيد هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٢٣٠).","vol":"16","page":53},{"text":"<span data-type='title' id=toc-1135>بَيَانُ السُّنّةِ في اختِيارِ الكَبْشِ في (^١) الأُضْحِيةِ، وَصِفَتِه، وَصِفَةِ ذَبْحِهِ، والتّرغِيب في ذَبْحهِ بيِدهِ، ومَا يَجبُ أن يَقُولَ صَاحِبُه عِندَ ذَبْحِه </span>(^٢).\n_________\n(^١) في (م) \"للأضحية\".\n(^٢) في الأصل زيادة في الترجمة مشار عليها بالحذف، ولم تأت في (ك) وفي (م) وهي: \"وأنَّ السنة للإمام في الأضحية أن يضحي بكبشين، والدليل على أن الكبش الواحد إذا ضحى به عن نفسه، وغيره جاز ذلك إذا لم يكن لغيره فيه شركة\".","vol":"16","page":54},{"text":"٨٢٣٣ - حدثنا أبو عبيد الله (^١)، قال: حدثنا عمي (^٢)، قال: حدثني حيوة، عن أبي صخر، عن ابن قُسَيْط، عن عروة، عن عائشة، أنَّ رسول الله ﷺ أمر بكبشين أقرنين يطئان في سواد، وينظران في سواد، ويبركان في سواد، فأتي بهما ليضحي بهما، ثم قال: \"يا عائشة هَلُمِّي (^٣) المدينة\". ثم قال: \"اشْحَذِيها بحجر\" (^٤).\nففعلت ثم أخذها، وأخذ الكبش فأضجعه، ثم ذبحه، وقال: \"بسم الله اللهم تقبل من محمد وآل محمد، ومن أمَّة محمد\".\n⦗٥٥⦘ ثم ضحى به (^٥) (^٦).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب القرشي المصري. ت / ٢٦٤ هـ.\n(^٢) هو عبد الله، وهو موضع التقاء المصنف مع مسلم.\n(^٣) في (م): \"هاتي\".\n(^٤) أي: حدِّيها. النهاية (٢/ ٤٤٩).\n(^٥) وفي (م): \"وقال مرة بكبش أقرن\" أخرج مسلم هذا الحديث لابن وهب.\n(^٦) أخرجه مسلم كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٧) حديث رقم (١٩).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث وفيه \"أمر بكبشين\" وعند مسلم بالإفراد \"أمر بكبش\"، وهو موافق لما في النسخة (م) في آخر الحديث.","vol":"16","page":54},{"text":"٨٢٣٤ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن صالح (^١)، قال: حدثنا عبد الله بن وهب (^٢)، أخبرني حيوة، حدثني أبو صخر، عن ابن قُسيط، عن عروة بن الزبير، عن عائشة، أنَّ النبيَّ ﷺ أمر بكبش أقرن يطأ في سواد، وينظر في سواد، ويبرك في سواد، فأتي به فضحى به، فقال: \"يا عائشة هَلُمِّي المدية\"، ثم قال: \"اشحذيها بحجر\" ففعلتْ، فأخذها، وأخذ الكبش، فأضجعه وذبحه وقال: \"بسم الله (^٣) اللهم تقبل من محمد وآل محمد، ومن أمَّة محمد\". ثم ضحى به (^٤).\n_________\n(^١) المصري، أبو جعفر المعروف بابن الطبري.\n(^٢) عبد الله موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٠٦/ ب). وقوله: \"بسم الله\" ليس في (م).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٢٣٣).","vol":"16","page":55},{"text":"٨٢٣٥ - حدثنا الصَّوْمعي (^١)، قال: حدثنا الحجاج الأزرق (^٢)،\n⦗٥٦⦘ وأصبغ ابن الفرج (^٣)، قالا: حدثنا ابن وهب (^٤)، عن حيوة، عن أبي صخر، بمثل حديث أحمد بن صالح (^٥).\nرواه عبد الرزاق، عن معمر، عن قتادة، عن أنس أنَّ النبيَّ ﷺ كان يضحي (^٦) بكبشين أملحين (^٧) أقرنين (^٨).\n_________\n(^١) هو محمد بن أبي خالد الصَّوْمعي بفتح المهملة.\n(^٢) هو: حجاج بن إبراهيم الأزرق أبو إبراهيم البغدادي.\n(^٣) ابن سعيد بن نافع المصري -أبو عبد الله-. كان وراقَ عبد الله بن وهب.\n(^٤) ابن وهب موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم انظر حديث (٨٢٣٣).\n(^٦) في (م) زيادة: \"في المدينة\".\n(^٧) الأملح: -بالمهملة- هو الذي فيه سواد وبياض، والبياض أكثر.\nانظر: النهاية (٤/ ٣٥٤)، الفتح (١١/ ١٢٤).\n(^٨) أخرجه عبد الرزاق في المصنف باب الضحايا (٣/ ٣٧٩) حديث رقم (٨١٢٩).\nوهو في مسلم من طريق أبي عوانة وشعبة عن قتادة كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٦) حديث رقم (١٧). و(١٨).","vol":"16","page":55},{"text":"٨٢٣٦ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا روح بن عبادة، قال: حدثنا سعيد بن أبي عروبة (^١)، عن قتادة، عن أنس: أنَّ رسول الله ﷺ كان يضحي بكبشين أقرنين أملحين، يذبحهما بيده، يطؤهما على صفاحهما (^٢)،\n⦗٥٧⦘ ويكبر\" (^٣).\n_________\n(^١) سعيد موضع الالتقاء مع مسلم.\n(^٢) الصِّفاح: -بكسر الصاد المهملة، وتخفيف الفاء، وآخره حاء مهملة- الجوانب، والمراد الجانب الواحد من وجه الأضحية، وإنما ثنى إشارة إلى أنَّه فعل في كلٍّ =\n⦗٥٧⦘ = منهما. انظر: الفتح (١١/ ١٣٤).\n(^٣) أخرجه مسلم كتاب الأضاحي باب استحباب الضحية وذبحها مباشرة بلا توكيل والتسمية والتكبير (٣/ ١٥٥٧) حديث رقم (١٨) الإسناد الثالث، والبخاري كتاب الأضاحي باب من ذبح الأضاحي بيده، حديث رقم (٥٥٥٨) انظر: الفتح (١١/ ١٣٤).\nمن فوائد الاستخراج: -ذكر أبي عوانة لمتن حديث سعيد بن أبي عروبة عن قتادة، ومسلم أحال به على رواية وكيع عن شعبة.","vol":"16","page":56},{"text":"٨٢٣٧ - حدثنا عمر بن شبة، قال: حدثنا غندر (^١)، عن شعبة (^٢)، عن قتادة، قال: سمعت أنس بن مالك يقول: كان رسول الله ﷺ يضحي بكبشين أملحين أقرنين يسمِّي، ويكبر، ولقد رأيته واضعا على صفاحهما قدمه (^٣) (^٤).\n_________\n(^١) هو: محمد بن جعفر.\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) جاء هذا الحديث في (م) بعد حديث رقم (٨٢٣٨).\n(^٤) أخرجه مسلم كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٧) حديث رقم (١٨)، والبخاري كتاب الأضاحي باب من ذبح الأضاحي بيده، حديث رقم (٥٥٥٨)، انظر: الفتح (١١/ ١٣٤).","vol":"16","page":57},{"text":"٨٢٣٨ - حدثنا إسحاق بن سيَّار (^١)، قال: حدثنا آدم بن أبي إياس (^٢)،\n⦗٥٨⦘ قال: حدثنا شعبة (^٣)، عن قتادة، عن أنس، قال: ضحّى (^٤) رسول الله ﷺ بكبشين أملحين أقرنين، فرأيته واضعا قدمه على صفاحهما، ويسمّي، ويكبّر، فذبحهما بيده (^٥).\n_________\n(^١) أبو يعقوب النصيبي.\n(^٢) آدم بن عبد الرحمن بن محمد، وقيل: آدم بن ناجية بن شعبة الخراساني.\n(^٣) شعبة موضع الالتقاء مع مسلم.\n(^٤) في (م): \"أن رسول الله كان يضحي. . .\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٣٧).","vol":"16","page":57},{"text":"٨٢٣٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثني شعبة (^٢)، عن قتادة، عن أنس، قال: كان رسول الله ﷺ يضحي بكبشين أملحين أقرنين، سمينين، ويسمّي ويكبّر، ولقد رأيته يذبح بيده، واضعا قدمه على صفاحهما (^٣).\n_________\n(^١) هو حجاج بن محمد المصيصي.\n(^٢) شعبة موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٣٧).\nوليس عندهما \"سمينين\" وسند أبي عوانة صحيح، قال الحافظ في تغليق التعليق (٥/ ٤): \"وهذا الإسناد صحيح\"، لكن كأنَّه يميل إلى أنَّه شاذ فإنّه قال في الفتح (١١/ ١٢٤): \"وساق المصنف -يقصد البخاري- في الباب الحديث من طريق شعبة وليس فيه\" سمينين \"وهو المحفوظ عن شعبة\".\nولم أجد هذه اللفظة عن أنس عند غير أبي عوانة.\nوذكر الحافظ في التغليق (٥/ ٤ - ٥) \"أن عبد الرزاق روى الحديث عن الثوري عن عبد الله بن محمد عن أبي سلمة عن عائشة وأبي هريرة أن رسول الله ﷺ كان إذا =\n⦗٥٩⦘ = أراد أن يضحي اشترى كبشين عظيمين سمينين. . .\"، والحديث عند عبد الرزاق في المصنف (٤/ ٣٧٩) رقم (٨١٣٠) لكن ليس فيه إلا قوله \"ضحى بكبشين\" ولم أجده في المصنف في موضع آخر، وقد ذكره ابن حزم في المحلى (٨/ ٥١ - ٥٢) بمثل ما ذكره الحافظ وقال في آخره: \"فهذا الأثر صحيح عندهم\".\nوقد أخرج الحديث ابن ماجه في السنن كتاب الأضاحي باب أضاحي رسول الله ﷺ (٢/ ١٠٤٣) حديث رقم (٣١٢٢) عن محمد بن يحيى ثنا عبد الرزاق، أنبأنا سفيان الثوري، عن عبد الله بن محمد بن عقيل، عن أبي سلمة عن عائشة، وعن أبي هريرة \"أن رسول الله ﷺ إذا أراد أن يضحي اشترى كبشين عظيمين سمينين أقرنين. . .\".\nورجاله ثقات إلا عبد الله بن محمد بن عقيل مختلف فيه.\nوقال الحافظ ابن حجر في التقريب (ص ٥٤٤): \"صدوق في حديثه لين\" وقد روى الحديث أحمد في المسند (٦/ ٤٣٨)، والبزار -كشف الأستار- (٢/ ٦٢) -من طريق زهير بن محمد، عن عبد الله بن محمد بن عقيل، عن علي بن حسين، عن أبيه، عن أبي رافع \"أن رسول الله ﷺ كان إذا ضحى اشترى كبشين سمينين أقرنين أملحين. . .\" الحديث. قال الهيثمي في المجمع (٤/ ٢٢): \"إسناده حسن\".\nوفيه عبد الله بن محمد بن عقيل السابق ذكره.\nوكذلك رواه أحمد (٦/ ٤٣٩) من طريق عبد الله بن عمر، عن عبد الله بن محمد به.","vol":"16","page":58},{"text":"٨٢٤٠ - حدثنا الصاغاني، قال: حدثنا أبو النضر، قال: حدثنا (^١) شعبة (^٢)، قال قتادة، أنبأني، قال: سمعت أنس بن مالك قلت: أنت سمعته؟ قال:\n⦗٦٠⦘ نعم، كان (^٣) رسول الله ﷺ يضحي بكبشين أملحين أقرنين، ويسمّي ويكبر، ولقد رأيته يذبحهما بيده، واضعا على صفاحهما قدمه (^٤).\nورواه وكيع (^٥) هكذا وسمَّى (^٦) وقال: ضحى رسول الله ﷺ وكذلك خالد بن الحارث (^٧) (^٨).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) شعبة موضع التقاء المصنف مع مسلم.\n(^٣) في (م): \"قال فكان. . .\".\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٣٧).\n(^٥) ومن طريق وكيع أخرجه مسلم كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٧) حديث رقم (١٨).\n(^٦) في (م): \"وسمَّى وكبر\" وكبّر في الأصل لكن شطب عليه وهي في مسلم من رواية وكيع عن شعبة.\n(^٧) ومن طريق خالد بن الحارث أخرجه مسلم كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٧) حديث رقم (١٨) الإسناد الثاني.\n(^٨) نهاية (ك ٤/ ٢٠٧/أ).","vol":"16","page":59},{"text":"٨٢٤١ - حدثنا أبو قلابة، قال: حدثنا سعيد بن عامر، قال: حدثنا شعبة (^١)، عن قتادة، عن أنس قال: ضحى رسول الله ﷺ بكبشين أقرنين، ووضع قدمه على صفاحهما، وقال: \"بسم الله، والله أكبر اللهم منك ولك\" (^٢).\n⦗٦١⦘ لم يخرج مسلم [اللهم] (^٣) منك ولك (^٤).\n_________\n(^١) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٣٧).\n(^٣) ما بين القوسين زيادة من (م).\n(^٤) إسناد أبي عوانة لها صحيح.\nوأخرجه ابن أبي شيبة في مسنده (انظر نصب الراية (٣/ ١٥٣».\nوأبو داود الطيالسي في المسند (٥/ ٤٢٧) من طريق أبي معاوية -محمد بن خازم- عن الحجاج -وهو ابن أَرْطَاة- عن قتادة عن أنس قال: \"ضحى رسول الله ﷺ بكبشين أقرنين أملحين فَقرَّب أحدهما فقال: بسم الله اللهم منك ولك هذا عن محمد وأهل بيته\". وقَرَّب الآخر وقال: \"بسم الله اللهم منك ولك هذا عمن وَحّدَك من أمتي\".\nوفيه الحجاج بن أرطاة صدوق كثير الخطأ والتدليس. انظر: التقريب (ص ٢٢٢).\nوهذه الجملة: \"اللهم منك ولك\" أخرجها أبو داود في السنن (٣/ ٢٣٠ - ٢٣١)، وابن ماجه (٢/ ١٠٤٣) من طريق محمد بن إسحاق عن يزيد بن أبي حبيب، عن أبي عياش، عن جابر بن عبد الله قال: ذبح النبي ﷺ يوم الذّبْح كبشين أقرنين أملحين موجوءَين، فلما وَجّهَهَما قال: \"إني وجهت وجهي للذي فطر السماوات والأرض. . .\" الحديث وفي آخره: \"اللهم منك ولك وعن محمد وأمته بسم الله والله أكبر\" ثم ذبح.","vol":"16","page":60},{"text":"٨٢٤٢ - حدثنا أبو يوسف الفارسي (^١)، قال: حدثنا عمرو بن عاصم (^٢)، قال: حدثنا همام (^٣) عن قتادة (^٤)، عن أنس، أنَّ النبيّ ﷺ ضحى بكبشين أملحين أقرنين، فوضع رجله على صفحتهما، وذبحهما بيده،\n⦗٦٢⦘ وسمى وكبر (^٥).\n_________\n(^١) يعقوب بن سفيان الفارسي، أبو يوسف الفسوي.\n(^٢) ابن عبيد الله الوازع الكلابي البصري.\n(^٣) همام بن يحيى بن دينار العَوْذي أبو عبد الله البصري.\n(^٤) قتادة موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم كتاب الأضاحي باب استحباب الضحية (٣/ ١٥٥٦) رقم (١٧).\nوالبخاري كتاب الأضاحي باب من ذبح الأضاحي بيده، حديث رقم (٥٥٥٨) انظر: الفتح (١١/ ١٣٤).","vol":"16","page":61},{"text":"٨٢٤٣ - حدثنا يونس (^١) (^٢)، وأخبرنا محمد بن عبد الله بن عبد الحكم (^٣)، قالا: أخبرنا ابن وهب، قال: حدثني (^٤) جرير بن حازم، أنَّ قتادة بن دعامة (^٥)، حدثه بإسناده مثله، وقال: صفاحهما، وقال باسم الله والله أكبر (^٦).\n_________\n(^١) هو ابن عبد الأعلى، وفي (م): \"يونس بن وهب\" وهو خطأ.\n(^٢) في (م) \"ح\" ولم تجر عادة المصنف وضعها بين شيوخه. لكن لعل أصل (م): حدثنا يونس أخبرنا ابن وهب ح وكعادة ناسخها صحَّف وأدخل بعض الأسماء في بعض، وقال: \"حدثنا يونس بن وهب ح\".\n(^٣) ابن أعين الفقيه المصري، أبو عبد الله.\n(^٤) في (م): \"أخبرني\".\n(^٥) قتادة موضع التقاء المصنف مع مسلم.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٤٢).","vol":"16","page":62},{"text":"٨٢٤٤ - حدثنا عيسى بن أحمد، قال: أخبرنا أبو النضر، قال: حدثنا شعبة، قال عبد العزيز بن صهيب (^١)، أخبرني قال: سمعت أنس بن\n⦗٦٣⦘ مالك (^٢) يقول: كان رسول الله ﷺ يضحي بكبشين، وأنا أضحي بكبشين (^٣) (^٤).\n_________\n(^١) البناني -مولاهم- البصري.\n(^٢) أنس بن مالك هو موضع الالتقاء.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٢٤٢) لكن ليس عند مسلم قول أنس: (وأنا أضحي بكبشين) وهي في البخاري كتاب الأضاحي باب أضحية النبي ﷺ بكبشين أقرنين ويُذكر سمينين، حديث رقم (٥٥٥٣) انظر: الفتح (١١/ ١٢٣).\n(^٤) في الأصل زيادة مشار عليها بالحذف ولم ترد في (ك) و(م)، وهي:\n\"وروى جعفر بن محمد عن أبيه عن جابر حديث الحج، وقال فيه وساق مائة بدنة فنحر رسول الله ﷺ ثلاثًا وستين ونحر عليٌّ ما بقي\".","vol":"16","page":62},{"text":"<span data-type='title' id=toc-1136>بَيَانُ السُّنَّةِ للإِمَامِ تَوزيعُ (^١) الضَّحَايَا بَيْن أصْحَابِه، وَتَوجِيهُهَا إِلَيهم، والإِبَاحَةِ أن يُضَحي بالجَذَع والعَتُود (^٢) - وَهُو الذَّكَرُ مِن المَعْزِ- وأنَّ الذَّبْحَ والنَّحْر للإِمَامِ أيّهُمَا فَعَل جَائِز </span>(^٣).\n_________\n(^١) في (م) \"في توزيع. . .\".\n(^٢) العَتود: الصغير من أولاد المعز إذا قوي ورعى وأتى عليه الحول. النهاية (٣/ ١٧٧).\n(^٣) في (م): \"فهو جائز. . .\".","vol":"16","page":64},{"text":"٨٢٤٥ - حدثنا أبو جعفر الدارمي (^١)، وعباس الدوري، قالا: حدثنا هارون بن إسماعيل (^٢)، قال: حدثنا علي بن المبارك (^٣)، قال: أخبرنا يحيى بن أبي كثير (^٤)، حدثني بعجة بن عبد الله، حدثني عقبة بن عامر، قال: قَسَّم رسول الله ﷺ بين أصحابه ضحايا، قال: فصارت لي جذعة. قال: قلت: يا رسول الله إنها صارت لي جذعة، قال: \"شرح بها\" (^٥).\n_________\n(^١) أحمد بن سعيد بن صخر الدارمي.\n(^٢) الخزّاز أبو الحسن البصري.\n(^٣) الهُنَائي البصري.\n(^٤) يحيى موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم كتاب الأضاحي، باب سن الأضحية (٣/ ١٥٥٥) حديث رقم (١٦).\nوالبخاري كتاب الأضاحي باب قسمة الإمام الأضاحي بين الناس حديث رقم (٥٥٤٧) انظر: الفتح (١١/ ١١٧).","vol":"16","page":64},{"text":"٨٢٤٦ - حدثنا أبو جعفر الدارمي، قال: حدثنا وهب بن جرير ح\nوحدثنا أبو يحيى العسقلاني (^١) (^٢)، قال: حدثنا يزيد بن هارون، قال: حدثنا هشام الدستوائي (^٣)، عن يحيى بن أبي كثير، عن بعجة الجهني، عن عقبة بن عامر قال: قسم رسول الله ﷺ ضحايا، فأصابني جذع. فقلت: يا رسول الله صار لي جذعة. قال: \"ضَحِّ به\" (^٤) (^٥).\n_________\n(^١) هو: عيسى بن أحمد، وفي حاشية الأصل: \"أرَاه عيسى والله أعلم\" وهو كذلك لأنَّه مكثر عنه بخلاف شيخه الآخر الذي له الكنية والنسبة نفسها واسمه عبيد الله بن الوليد بن أبي السائب فهو مُقِلٌّ عنه ولم يرو عنه في الجزء الذي حققته شيئا.\n(^٢) نهاية (ك ٤/ ٢٠٧ /ب).\n(^٣) هشام موضع التقاء المصنف مع مسلم.\n(^٤) في (م) \"بها\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٤٥).","vol":"16","page":65},{"text":"٨٢٤٧ - حدثنا عباس بن محمد الدوري، وأبو داود الحراني، قالا: حدثنا أبو علي الحنفي (^١)، ح\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قالا: حدثنا هشام بن أبي عبد الله (^٢)، عن يحيى بن أبي كثير، عن بعجة الجهني، عن عقبة بن عامر، قال: قسم رسول الله ﷺ ضحايا بين أصحابه، فصارت\n⦗٦٦⦘ لي جذعة، فقلت: يا رسول الله صارت لي جذعة. قال: \"ضَحّ بها\" (^٣).\nقال يونس بن حبيب: فصارت لي جذعة فقال رسول الله ﷺ: \"ضَحّ بها\".\n_________\n(^١) عبيد الله بن عبد المجيد البصري.\n(^٢) هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي باب سن الأضحية (٣/ ١٥٥٦) رقم (١٦)، والبخاري، كتاب الأضاحي باب قسمة الإمام الأضاحي بين الناس حديث رقم (٥٥٤٧) انظر: الفتح (١١/ ١١٧).","vol":"16","page":65},{"text":"٨٢٤٨ - حدثنا يوسف بن مسلم، ومحمد بن عوف (^١)، قالا: حدثنا محمد ابن المبارك (^٢) ح\nوحدثنا القَرْدُوَاني (^٣)، قال: حدثنا عثمان بن عبد الرحمن الطرايفي (^٤)، قالا: حدثنا معاوية بن سلام (^٥)، قال: حدثني يحيى، قال: حدثني بعجة ابن\n⦗٦٧⦘ عبد الله، أنَّ عقبة أخبرهم: أنَّ رسول الله ﷺ قسم ضحايا بين أصحابه فصار لي منها جذعة. فقلت: يا رسول الله صارت في جذعة. فقال رسول الله ﷺ \"ضح بها\" (^٦).\n_________\n(^١) ابن سفيان الطائي، أبو جعفر الحمصي.\n(^٢) ابن يعلى القرشي، أبو عبد الله الصوري.\n(^٣) القَرْدُواني: -بفتح القاف، وسكون الراء، وضم الدال، وفتح الواو وبعدها الألف، وفي آخرها النون-، نسبة إلى قَرْدوان، الأنساب (٤/ ٤٦٩) - وهو: محمد بن عبيد الله بن يزيد.\n(^٤) الطرايِفي: -بفتح الطاء المهملة والياء المنقوطة باثنتين من تحتها بعد الألف، وفي آخرها الفاء، لقب بذلك لأنَّه كان يتبع طرائف الآحاديث، الأنساب (٤/ ٥٧) - الحراني القرشي.\nت/ ٢٠٣ هـ. وثقه ابن معين، وقال أبو حاتم: \"صدوق\" وقال أبو عروبة: \"لا بأس به إلا أنَّه يحدث عن قوم مجهولين بعجائب\". انظر: الجرح والتعديل (٦/ ١٥٧)، الكامل (٥/ ١٧٤).\n(^٥) معاوية هو موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم كتاب الأضاحي باب سن الأضحية (٣/ ١٥٥٥) حديث رقم (١٦) الإسناد الثاني، والبخاري كتاب الأضاحي باب قسمة الإمام الأضاحي بين الناس، حديث رقم (٥٥٤٧) انظر: الفتح (١١/ ١١٧).\nمن فوائد الاستخراج:\n- فيه ذكر، أبي عوانة لمتن الحديث ومسلم ذكر طرفه وقال بمثل معناه.\n- فيه التصريح باسم والد معاوية وأنَّه سلام، وفي مسلم معاوية فقط لذا قال مسلم بعده: (وهو ابن سلام).","vol":"16","page":66},{"text":"٨٢٤٩ - حدثنا الصاغاني، قال: أخبرنا أبو النضر ح\nوحدثنا الدارمي، قال: حدثنا عمار بن عبد الجبار (^١) ح\nوحدثنا أبو أمية، قال: حدثنا البَابْلُتِّي (^٢)، قالوا: حدثنا الليث بن سعد (^٣)، عن يزيد بن أبي حبيب، عن أبي الخير، عن عقبة بن عامر، قال:\n⦗٦٨⦘ أعطاني رسول الله ﷺ غنما أقسمها ضحايا على أصحابه، فقسمتها وبقي منها عتود، فذكرت لرسول الله ﷺ فقال: \"ضحِّ به أنت\" (^٤).\n_________\n(^١) المروزي، أبو الحسن. ت / ٢١١ هـ قال أبو حاتم: \"صدوق\"، وقال أبو زرعة: \"لا بأس به\"، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل (٦/ ٣٩٣)، الثقات (٨/ ٥١٨).\n(^٢) البَابْلُتِّي: -بفتح الباء المنقوطة بواحدة، وسكون الباء الثانية، وضم اللام، وكسر التاء المنقوطة بنقطتين من فوقها في الآخر مع التشديد، الأنساب (١/ ٢٤٣) - يحيى بن عبد الله بن الضحاك بن بابْلَتّ.\n(^٣) الليث موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم كتاب الأضاحي باب سنّ الأضحية (٣/ ١٥٥٥) حديث رقم (١٥).\nوأخرجه البخاري من طريق الليث عن يزيد في كتاب الوكالة باب وكالة الشريك للشريك حديث رقم (٢٣٠٠) انظر الفتح (٥/ ٢٤٦).","vol":"16","page":67},{"text":"٨٢٥٠ - ز- حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن (^٢) ابن جريج، عن نافع، عن ابن عمر، أنَّ رسول الله ﷺ كان ينحر يوم الأضحي بالمدينة، وكان إذا لم ينحر يذبح (^٣).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) نهاية (ك ٤/ ٢٠٨ / أ).\n(^٣) لم يخرجه مسلم، وسند أبي عوانة صحيح، وهو في البخاري كتاب العيدين، باب النحر والذبح بالمصلى يوم النحر، حديث رقم (٩٨٢) وانظر الفتح (٣/ ١٥٢).","vol":"16","page":68},{"text":"٨٢٥١ - ز- حدثنا علان (^١)، قال: حدثنا ابن أبي مريم (^٢)، قال: أخبرني الليث، قال: حدثني كثير بن فرقد، عن نافع، عن ابن عمر: أنَّ النبيَّ ﷺ كان ينحر، أو يذبح بالمصلى (^٣).\n_________\n(^١) هو: علي بن عبد الرحمن بن محمد بن المغيرهَ المخزومي المصري.\nوعَلَّان: -بفتح المهملة، وتشديد اللام- لقبه.\n(^٢) هو: سعيد بن الحكم بن محمد الجمحي أبو محمد المصري.\n(^٣) لم يخرجه مسلم، وسند أبي عوانة حسن، وهو في البخاري، انظر حديث رقم (٨٢٥٠).","vol":"16","page":68},{"text":"<span data-type='title' id=toc-1137>بَيَانُ النَّهْي عَن أن يُضَحَّى بِالجَذَعِ مِن المَعْزِ والعَنَاق مِنْهُ؛ والدَّليلِ عَلى أنَّ الإِباحَةَ أن يُضَحَّى بِهَا مَنْسُوخٌ؛ وإِبَاحَةُ الأَكْلِ يَومَ النَّحْرِ قَبْلَ الصَّلَاة، وأنَّ الإِمَامَ لا يَذْبَحُ (^١) بِالمُصَلَّى، وَيَرْجِعُ فَيَذْبَحُ.</span>\n_________\n(^١) في (م): \"وللإمام أن لا يذبح\".","vol":"16","page":69},{"text":"٨٢٥٢ - حدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا أبو الأحوص (^١)، قال: حدثنا منصور، عن الشعبي، عن البراء بن عازب، قال: خطبنا رسول الله ﷺ يوم النحر بعد الصلاة فقال: \"من صلى صلاتنا ونسك نسكنا، فقد أصاب النسك، ومن نسك قبل الصلاة فتلك شاة لحم\".\nفقام أبو بردة بن نِيَار فقال: يا رسول الله لقد نسكت قبل أن أخرج (^٢)، وعلمت أنَّ اليوم يوم أكل وشرب، فتعجلت، فأكلت، وأطعمت أهلي وجيراني. فقال رسول الله ﷺ: \"شاة لحم\". فقال: فإنَّ عندي عناق جذعة وهي خير من شاتي لحم فهل تجزي عني؟ قال: \"نعم، ولن تجزئ عن أحد بعدك\" (^٣).\n_________\n(^١) أبو الأحوص هو موضع التقاء المصنف مع مسلم.\n(^٢) في (م) زيادة: \"إلى الصلاة\".\n(^٣) أخرجه مسلم كتاب الأضاحي باب وقتها (٣/ ١٥٥٤) حديث رقم (٧) الإسناد الثالث. =\n⦗٧٠⦘ = وأخرجه البخاري من طريق منصور في العيدين، باب الأكل يوم النحر، حديث رقم (٩٥٥) انظر: الفتح (٣/ ١٢٣).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث أبي الأحوص عن منصور، ومسلم أحال به على رواية زبيد عن الشعبي.","vol":"16","page":69},{"text":"٨٢٥٣ - حدثنا أبو أمية، قال: حدثنا محمد بن سابق (^١)، قال: حدثنا إبراهيم بن طهمان (^٢)، عن منصور (^٣) بإسناده: خطبنا رسول الله ﷺ فقال: من صلى صلاتنا وذكر الحديث بنحوه (^٤).\n_________\n(^١) التميمي -مولاهم- أبو جعفر الكوفي.\n(^٢) أبو سعيد الهروي.\n(^٣) منصور موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٢).","vol":"16","page":70},{"text":"٨٢٥٤ - حدثنا يوسف بن يعقوب، قال: حدثنا أبو الربيع (^١)، قال: حدثنا (^٢) جرير بن عبد الحميد (^٣)، عن منصور، عن الشعبي (^٤)، عن البراء بن عازب، قال: خطبنا رسول الله ﷺ فقال: \"من صلى صلاتنا ونسك نسكنا فقد أصاب النسك، ومن نسك قبل الصلاة فشاته شاة\n⦗٧١⦘ لحم، ولا نسك له\".\nفقال أبو بردة بن نِيَار خال البراء: يا رسول الله فإنّي نسكت نسكي قبل الصلاة، وعرفت أنَّ اليوم يوم أكل وشرب وأحببت أن تكون شاتي أول شاة تذبح في بيتي، فذبحت شاتي وتغديت قبل أن آتي الصلاة. قال: \"شاتك شاة لحم\". فقلت: يا رسول الله عندنا عناق، ولنا جذعة هي أحب إليّ من شاتين (^٥)، أفتجزئ عني؟ قال: \"نعم، ولن تجزي عن أحد بعدك\" (^٦).\n_________\n(^١) هو: سليمان بن داود العتكي.\n(^٢) في (م): \"أخبرني\".\n(^٣) جرير موضع التقاء المصنف مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٠٨ / ب).\n(^٥) في (ك): \"من شاتي لحم\".\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٢).\nمن فوائد الاستخراج:\n- تمييز جرير بذكر اسم أبيه عبد الحميد وجاء عند مسلم مهملًا.\n- ذكر أبي عوانة لمتن حديث جرير عن منصور تامًّا، ومسلم أحال به على رواية زبيد عن الشعبي.","vol":"16","page":70},{"text":"٨٢٥٥ - حدثنا يونس بن حبيب، وإبراهيم بن مرزوق، وعمار بن رجاء، قالوا: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن زبيد قال: سمعت الشعبي يحدث عن البراء بن عازب أن رسول الله ﷺ خطب يوم النحر فقال: \"إنَّ أول ما نبدأ في يومنا هذا أن نصلي، ثم نرجع فننحر، فمن\n⦗٧٢⦘ فعل ذلك فقد أصاب سنتنا، ومن ذبح قبل الصلاة فإنَّما هو لحم قدمه لأهله ليس من النسك في شيء\".\nفقام خالي أبو بردة بن نيار وكان ذبح قبل الصلاة فقال: يا رسول الله عندي جذعة خير من مسنة. فقال: \"ضَحّ بها ولن توفي، أو تجزي عن أحد بعدك\" (^٢).\n_________\n(^١) شعبة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأضاحي باب في وقتها (٣/ ١٥٥٣) حديث رقم (٧).\nوأخرجه البخاري من طريق شعبة، عن زبيد في كتاب الأضاحي، باب الذبح بعد الصلاة، حديث رقم (٥٥٦٠) انظر: الفتح (١١/ ١٣٥).","vol":"16","page":71},{"text":"٨٢٥٦ - حدثنا عباس الدوري، قال: حدثنا يحيى بن حماد (^١)، قال: حدثنا شعبة (^٢)، عن زبيد، عن الشعبي، عن البراء بمثله سواء (^٣).\n_________\n(^١) ابن أبي زياد الشيباني -مولاهم- أبو بكر.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٥).","vol":"16","page":72},{"text":"٨٢٥٧ - حدثنا الصاغاني، وعيسى بن أحمد، قالا: حدثنا أبو النضر، قال: أخبرنا شعبة (^١) بمثله: \"ومن ذبح فإنما هو لحم\" بمثله (^٢).\n_________\n(^١) شعبة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٥).","vol":"16","page":72},{"text":"٨٢٥٨ - حدثنا إبراهيم بن مرزوق قال: حدثنا\n⦗٧٣⦘ وهب بن جرير، قال: حدثنا شعبة (^١) بمثله (^٢).\n_________\n(^١) شعبة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٥).","vol":"16","page":72},{"text":"٨٢٥٩ - حدثنا علي بن سهل بن المغيرة البزاز، ومحمد بن إسماعيل بن سالم، ومحمد بن علي بن داود ابن أخت غزال (^١)، وعثمان بن خُرّزَاذ (^٢)، قالوا: حدثنا عفان بن (^٣) مسلم، قال: حدثنا شعبة (^٤)، أخبرني زبيد، ومنصور، ومجالد، وداود، وابن عون، عن الشعبي، وهذا حديث زبيد عن الشعبي قال: حدثنا البراء بن عازب -وأومأ إلى سارية من هذا المسجد- قال: خطبنا رسول الله ﷺ فقال: \"إنَّ أول ما نبدأ به في يومنا هذا أن نصلي، ثم نرجع، فننحر، فمن فعل ذلك فقد أصاب سنتنا، ومن ذبح قبل ذلك فإنَّما هو لحم قدّمه لأهله، ليس من النُّسك في شيء\" (^٥).\n⦗٧٤⦘ قال: وذبح خالي أبو بردة بن نيار، فقال: يا رسول الله ذبحت، وليس عندي إلا جذعة خير من مُسِنَّة. فقال: \"اجعلها مكانها، ولا تجزي أو توفي عن أحد بعدك\".\nمعنى حديثهم واحد، والإسناد واحد لم يخرجاه (^٦).\n_________\n(^١) أبو بكر.\n(^٢) هو: عثمان بن عبد الله بن محمد بن خُرّزاذ، أبو عمرو البصري.\n(^٣) نهاية (ك ٤/ ٢٠٩/ أ).\n(^٤) شعبة موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم من طريق زبيد ومنصور وداود. كتاب الأضاحي باب في وقتها (٣/ ١٥٥٣) رقم (٧) و(٥).\nوالبخاري كتاب الأضاحي باب قول النبي ﷺ لأبي بردة ضَحِّ بالجذع من المعز، حديث رقم (٥٥٥٦) وانظر فتح الباري (١١/ ١٢٧).\n(^٦) يقصد لم يخرجه مسلم من طريق شعبة عن هؤلاء الخمسة جميعًا.","vol":"16","page":73},{"text":"٨٢٦٠ - حدثنا حمدون بن عمارة (^١)، وأبو أمية، وغيرهما، قالوا: حدثنا عاصم بن علي (^٢)، قال: حدثنا شعبة، عن سَيَّار (^٣)، قال: سمعت الشعبي (^٤)، يحدث عن البراء بن عازب، قال: قال رسول الله ﷺ: \"إنّ أول ما نبدأ به في يومنا هذا أن نصلي، ثم نرجع فننحر، فمن فعل ذلك فقد أصاب سنتنا، ومن ذبح فإنّما هو لحم قدمه ليس من النسك في شيء\".\nقال: وكان أبو بردة بن نيار خال البراء قد ذبح، فقال: إنَّ عندي جذعة خير من مسنة، قال: \"اجعلها لمكانها، ولن تجزئ أو توفي عن أحد بعدك\" (^٥).\n_________\n(^١) البغدادي، أبو جعفر البزاز، واسمه محمد ولقبه حمدون وهو الغالب عليه.\n(^٢) ابن عاصم بن صُهَيْب الواسطي، أبو الحسين القرشي التيمي.\n(^٣) ابن أبي سيار، واسم أبيه وردان، وقيل: ورد، وقيل: دينار، أبو الحكم العتري الواسطي.\n(^٤) الشعبي موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩).","vol":"16","page":74},{"text":"٨٢٦١ - حدثنا أبو أمية، قال: حدثنا أبو غسان (^١)، قال: حدثنا عبد السلام (^٢)، عن أبي خالد الدالاني، عن عامر (^٣)، عن البراء بن عازب، أنّ خاله ذبح قبل التشريق فأتى النبيّ ﷺ فذكر ذلك له، فقال رسول الله ﷺ: \"إنَّما النسك بعد التشريق\" فقال: يا رسول الله إنّ عندي عناقا. فقال رسول الله ﷺ: \"من صلى صلاتنا، واستقبل قبلتنا، ونسك نسكنا (^٤) فله أجر الذي أصاب نسكنا\" (^٥). قال: يا رسول الله إنّ عندي عناقًا. قال: \"اذبحها ولن تجزيء عن أحد بعدك\".\n_________\n(^١) في (م): \"حدثنا غسان\" وهو خطأ.\nوهو: مالك بن إسماعيل بن درهم النهدي -مولاهم- الكوفي.\n(^٢) ابن حرب بن سَلْم النهدي أبو بكر الكوفي.\n(^٣) عامر الشعبي موضع الالتقاء مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٠٩/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩)، ورقمه عند مسلم (٤).","vol":"16","page":75},{"text":"٨٢٦٢ - حدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن منصور، عن الشعبي، وزبيد (^٢)، عن الشعبي، عن البراء بن عازب؛ أنّ أبا بردة بن نيار خالي ضحى قبل أن يصلي، فلمَّا صلى النبيّ ﷺ\n⦗٧٦⦘ أتاه (^٣) فذكر له ما فعل. فقال رسول الله ﷺ: \"شاتك شاة لحم\".\nفقال: يا رسول الله فعندي عَناق لي، جذعة من المعز (^٤) هي أحب إليّ من شاتين. قال: \"ضح بها ولن تجزيء عن أحد بعدك\" (^٥).\n_________\n(^١) هو سفيان بن سعيد بن مسروق الثوري. ت / ١٦١ هـ.\n(^٢) منصور وزبيد موضع الالتقاء مع مسلم.\n(^٣) في (م): \"دعاه النبي ﷺ\".\n(^٤) في (ك): \"فعندي عناق من المعز\" وفي (م): \"فعندي عناق أي: جذعة من المعز\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩).","vol":"16","page":75},{"text":"٨٢٦٣ - حدثنا محمد بن يحيى (^١)، ومحمد بن عبد الملك الواسطي (^٢)، وعمار بن رجاء، وأبو داود الحراني، قالوا: حدثنا يزيد بن هارون، قال: أخبرنا داود -يعني ابن أبي هند (^٣) - عن عامر، عن البراء بن عازب، أنَّ النبيَّ ﷺ قال: \"لا يذبحنّ أحد حتى يصلي\". فقام إليه خالي أبو بردة بن نيار، فقال: يا رسول الله إنّ هذا يوم النحر اللحم فيه كثير، وإنّي ذبحت نسيكتي (^٤) ليأكل أهلي وجيراني وعندي عناق لبن هي خير من شاتي لحم أفأذبحها؟ قال: \"نعم، ولا تجزيء جذعة عن أحد بعدك، وهي\n⦗٧٧⦘ خير نسيكتك\" (^٥) (^٦) (^٧).\n_________\n(^١) ابن عبد الله بن خالد الذهلي النيسابوري.\n(^٢) ابن مروان بن الحكم الواسطي أبو جعفر الدقيقي.\n(^٣) داود هو موضع الالتقاء مع مسلم.\n(^٤) في (م): \"نُسُكي\".\n(^٥) في (م): \"نسيكتيك\".\n(^٦) في الأصل زيادة مشار عليها بالحذف ولم ترد في (ك) وهي في (م)، وهي: \"حديثهم واحد إلا أن محمد بن يحيى وأبا داود قالا: خالي أبو بردة بن نيار\".\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩) ورقمه عند مسلم (٥).\nمن فوائد الاستخراج: -تمييز داود، وجاء عند مسلم مهملًا.","vol":"16","page":76},{"text":"٨٢٦٤ - حدثنا الصاغاني (^١)، قال: حدثنا عبد الوهاب بن عطاء (^٢)، قال: حدثنا داود بن أبي هند (^٣)، عن عامر، عن البراء، قال: خطبنا رسول الله ﷺ يوم النحر فقال: \"لا تذبحوا حتى أصلي\". فقال خالي: يا رسول الله هذا يوم اللحم فيه مكروه (^٤) فذبحت نسكتي فأطعمت أهلي وجيراني، أو قال: أهلي وأهل داري. شك داود.\nفقال رسول الله ﷺ: \"فإن فعلت فاعد ذبحا آخر\"، فقال: يا رسول الله إنّ عندي عناق لبن هي خير من شَاتَّي لحم، أفأذبحها؟ قال: \"نعم، وهي خير نسيكتيك، ولن تقضي جذعة عن أحد بعدك\" (^٥).\n_________\n(^١) في (م) زيادة: \"محمد بن إسحاق\".\n(^٢) الخفاف أبو نصر العجلي -مولاهم- البصري.\n(^٣) داود موضع الالتقاء مع مسلم.\n(^٤) ضبب في (م) على \"مكروه\" وكتب قِبَالتها: \"كثير\".\n(^٥) أخرجه البخاري ومسلم انظر حديث رقم (٨٢٥٩)، ورقمه عند مسلم (٥).","vol":"16","page":77},{"text":"٨٢٦٥ - حدثنا (^١) سعيد بن مسعود المروزي، قال: حدثنا زكريا ابن عدي (^٢)، قال حدثنا حفص بن غياث (^٣) عن داود، وعاصم (^٤)، عن الشعبي، عن البراء بن عازب، قال: قال رسول الله ﷺ في خطبته يوم النحر: \"من كان ذبح قبل الصلاة فليعد\".\nقال: فقال أبو بردة بن نيار: يا رسول الله إِن عندي عناق جذعة من المعز أفأضحي بها؟ قال: \"نعم، ولا يضحي بها أحد بعدك\" (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢١٠/ أ).\n(^٢) ابن زريق بن إسماعيل التيمي الكوفي.\n(^٣) ابن طلق بن معاوية النخعي الكوفي.\n(^٤) داود وعاصم موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩) ورقمه عند مسلم من طريق عاصم (٨) ومن طريق داود (٥).","vol":"16","page":78},{"text":"٨٢٦٦ - حدثنا أبو سعد الهروي (^١) يحيى بن [منصور] (^٢)، قال: حدثنا سويد بن نصر (^٣)، عن ابن المبارك (^٤)، عن عاصم الأحول (^٥)، عن\n⦗٧٩⦘ الشعبي، عن البراء بن عازب، عن النبيّ ﷺ أنّه قال في يوم نحر: \"لا يُضَحِيَنَّ أحد حتى نصلي\".\nفقال رجل: عندي عناق لبن هي خير من شَاتَي لحم. قال: \"فضح بها، ولا تجزي عن أحد بعدك\" (^٦).\n_________\n(^١) في (م) زيادة: \"المحصوب\" وهي في الأصل لكن شطب عليها.\n(^٢) في الأصل: \"صالح\" وضبب عليها وكتب في الحاشية: \"منصور\"، وهو الصواب.\nوهو يحيى بن منصور بن حسن السلمي الهروي.\n(^٣) ابن سويد المروزي.\n(^٤) هو: عبد الله بن المبارك بن واضح الحنظلي التميمي -مولاهم- المروزي.\n(^٥) عاصم موضع التقاء المصنف مع مسلم.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩) ورقمه عند مسلم (٨).","vol":"16","page":78},{"text":"٨٢٦٧ - حدثنا الصاغاني، قال: حدثنا محمد بن سابق، قال: حدثنا عَبْثر (^١)، قال: حدثنا مطرف (^٢)، عن عامر، قال: سمعت البراء بن عازب، يقول: ذبح أبو بردة بن نيار شاة قبل الصلاة، فقال رسول الله ﷺ: \"هذه شاة لحم\".\nقال: فإنَّ عندي جذعة. قال: \"اذبحها، ولا تَصْلُح لغيرك، من ذبح قبل الصلاة فإنّما ذبح لنفسه، ومن ذبح بعد الصلاة فذلك الذي تم نسكه، وأصاب سنة المسلمين\".\nقال: فإنَّ عندي عناق جذعة. قال: \"فاذبحها، ولا تصلح لغيرك\" (^٣).\n_________\n(^١) ابن القاسم الزبيدي.\n(^٢) مطرف -وهو ابن طريف الحارثي- موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٩) ورقمه عند مسلم (٤).","vol":"16","page":79},{"text":"٨٢٦٨ - حدثنا الفضل بن عبد الجبار المروزي، قال: حدثنا علي بن\n⦗٨٠⦘ الحسن بن شقيق (^١)، قال: حدثنا أبو حمزة السُّكَّري (^٢)، عن مطرف (^٣)، قال: حدثنا عامر، قال: سمعت البراء بن عازب، يقول: ذبح أبو بردة بن نيار شاة قبل الصلاة، فذكر مثله إلى قوله فذلك الذي تمّ نسكه (^٤).\n_________\n(^١) ابن دينار العبدي -مولاهم- أبو عبد الرحمن.\n(^٢) محمد بن ميمون المروزي.\n(^٣) مطرف هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم كتاب الأضاحي باب وقتها (٣/ ١٥٥٢) رقم (٤).\nوالبخاري كتاب الأضاحي باب قول النبي ﷺ لأبي بردة ضح بالجذع من المعز ولن يجزيء عن أحد بعدك رقم الحديث (٥٥٥٦) انظر: الفتح (١١/ ١٢٧).","vol":"16","page":79},{"text":"٨٢٦٩ - حدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا خالد (^١)، عن مطرف، عن عامر، عن البراء بن عازب، قال: ضحى خال لي (^٢) يقال له أبو بردة قبل الصلاة، فقال رسول الله ﷺ: \"شاتك شاة لحم\". فقال: يا رسول الله إنَّ عندي داجن جذعة من المعز، فقال: \"اذبحها، ولا تصلح لغيرك\" (^٣).\n_________\n(^١) خالد -وهو ابن عبد الله- موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢١٠/ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٦٨).","vol":"16","page":80},{"text":"<span data-type='title' id=toc-1138>بَيَانُ الأَخْبَارِ النَّاهِيةِ عَن أن يُضَحَّى قَبْلَ الصَّلَاةِ يَوم النَّحْرِ، وأَنَّ مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ، وَقَبْلَ ذَبْحَ الإِمَامِ يَجِبُ عَلَيهِ أَنْ يَذْبَحَ مَكَانَها أخْرَى مِثْلَها بَعْد الصَّلَاةِ، وَوُجُوبِ التَّسْمِيةِ عِنْدَ ذَبْحِهَا، والإِبَاحَةِ للأَبِ أن يُضَحِّي عَن ابنهِ، وأنَّ لَهُ أَكْلَهُ، ويُطْعِمُ أهْلَهُ إِذَا ذَبَحَ قَبْلَ الصَّلَاةِ، وَيُعِيدُ (^١) مَكَانَها جَذَعَةً كَانَتْ أو غَيْرَها.</span>\n_________\n(^١) قوله: \"ويعيد مكانها جذعة كانت أو غيرها\" ليس في (م).","vol":"16","page":81},{"text":"٨٢٧٠ - حدثنا محمد بن أحمد بن الجنيد (^١) وأبو عمرو بن حازم (^٢)، والصاغاني وسعيد بن مسعود، ومحمد بن عوف الحمصي، وعباس بن محمد الدوري، قالوا: حدثنا عبيد الله بن موسى، قال: حدثنا زكريا بن أبي زائدة (^٣)، عن فراس، عن عامر، عن البراء بن عازب أنَّ رسول الله ﷺ قال: \"من وجّه قبلتنا وصلّى صلاتنا، ونسك نسكنا، فلا يذبح حتى يصلي\".\nفقال خال البراء: يا نبيّ الله فإني نسكت عن ابن لي.\nقال: \"ذاك شيء عجلته لأهلك\".\n⦗٨٢⦘ قال: فإنَّ عندي جذعة.\nقال: \"ضَحّ بها عنه، فإنها خير نسيكة\".\nقال ابن عوف: من وجه قبلتنا ونسك نسكنا فلا يذبح، ولم يذكر صلَّى صلاتنا قال: فإنِّي نسكت قبل الصلاة (^٤).\n_________\n(^١) الدقاق أبو جعفر البغدادي.\n(^٢) أحمد بن حازم بن محمد بن يونس بن أبي غرزة الغفاري، الكوفي.\n(^٣) زكريا هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: كتاب الأضاحي باب وقتها (٣/ ١٥٥٣) حديث رقم (٦).\nوالبخاري -من طريق فراس-، كتاب الأضاحي، باب من ذبح كل الصلاة أعاد، حديث رقم (٥٥٦٣) انظر: الفتح (١١/ ١٣٦).\nمن فوائد الاستخراج: -تمييز زكريا، وجاء عند مسلم مهملًا.","vol":"16","page":81},{"text":"٨٢٧١ - حدثنا أبو عبد الله محمد بن ثواب بن سعيد بن خضر الهبَّاري (^١) في بني رواس (^٢) بالكوفة، قال: حدثنا عبد الله بن نمير (^٣)، عن زكريا بن أبي زائدة، عن فراس، عن الشعبي، عن البراء، قال: قال رسول الله ﷺ: \"من صلى صلاتنا، ونسك نسكنا، فلا يذبح حتى يصلي\".\nفقال خال البراء: يا رسول الله إنِّي ذبحت عن ابني، قال:\n⦗٨٣⦘ \"ذاك شيء (^٤) عجلته لأهلك\". قال (^٥): إنَّ عندي شاة لبن. قال: \"ضح بها فإنها خير نسيكتيك\" (^٦) (^٧).\n_________\n(^١) الهَبّاري: -بفتح الهاء، والباء المشددة، وفي آخرها الراء، الأنساب (٥/ ٦٢٦).\n(^٢) بني رؤاس: -بضم الراء وتخفيف الواو، وفي آخرها السين المهملة- من قيس عيلان، سكنوا الكوفة. انظر: الأنساب (٣/ ٩٧).\n(^٣) عبد الله بن نمير موضع التقاء المصنف مع مسلم.\n(^٤) في الأصل: \"شيئًا\".\n(^٥) نهاية (ك ٤/ ٢١١/ أ).\n(^٦) في (م): \"نسيكتك\".\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٧٠).","vol":"16","page":82},{"text":"٨٢٧٢ - حدثنا أبو علي الزعفراني الحسن بن محمد بن الصباح، قال: حدثنا عَبيدة بن حميد (^١) قال: حدثني الأسود بن قيس (^٢)، عن جندب بن سفيان البجلي ثم العَلَقي أنَّه صلى مع رسول الله ﷺ يوم أضحى، فانصرف رسول الله ﷺ، فإذا هو باللحم وذبائح الأضحى، فعرف رسول الله ﷺ أنَّها ذُبحت قبل الصلاة، فقال رسول الله ﷺ: \"من كان ذبح قبل أن نُصلي فليذبح مكانها أخرى، ومن لم يكن ذبح حتى صلينا فليذبح باسم الله\" (^٣).\n_________\n(^١) ابن صهيب التيمي وقيل الليثي، وقيل الضبي، أبو عبد الرحمن الكوفي.\n(^٢) الأسود موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم: كتاب الأضاحي، باب وقتها (٣/ ١٥٥١) رقم (١).\nوالبخاري كتاب العيدين، باب كلام الإمام والناس في خطبة العيد وإذا سئل الإمام عن شيء وهو يخطب، حديث رقم (٩٨٥) انظر: الفتح (٣/ ١٥٣).","vol":"16","page":83},{"text":"٨٢٧٣ - حدثنا يونس بن عبد الأعلى، وسعدان بن نصر (^١)، قالا: حدثنا سفيان بن عيينة (^٢)، عن الأسود بن قيس، سمع جندب بن سفيان، يقول: شهدت الأضحى مع رسول الله ﷺ فعلم أَنَّ ناسا ذبحوا قبل الصلاة فقال: \"من كان ذبح منكم قبل الصلاة فليعد، ومن لا، فليذبح على اسم الله\" (^٣).\n_________\n(^١) ابن منصور الثقفي، أبو عثمان\n(^٢) سفيان موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي، باب وقتها (٣/ ١٥٥٢) حديث رقم (٢) الإسناد الثاني.\nوالبخارى كتاب العيدين باب كلام الإمام والناس في خطبة العيد، حديث رقم (٩٨٥) انظر: الفتح (٣/ ١٥٣).","vol":"16","page":84},{"text":"٨٢٧٤ - حدثنا الصاغاني، قال: حدثنا يزيد بن هارون، قال: أخبرنا (^١) شعبة (^٢)، عن الأسود بن قيس، سمع جندب بن سفيان يقول: شهدت مع رسول الله ﷺ العيد يوم النحر فصلى ثم خطب، فقال: \"من ذبح قبل أن يصلي فليعد أضحيته، ومن لم يذبح فليذبح على اسم الله\" (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) شعبة موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٣).","vol":"16","page":84},{"text":"٨٢٧٥ - حدثنا الصاغاني، وعيسى بن أحمد، قالا: حدثنا\n⦗٨٥⦘ أبو النضر (^١)، قال: أخبرنا شعبة (^٢) بنحوه (^٣).\n_________\n(^١) هو: هاشم بن القاسم اللَّيْثي.\n(^٢) شعبة موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٣) ورقمه عند مسلم (٣).","vol":"16","page":84},{"text":"٨٢٧٦ - حدثنا معاوية بن صالح (^١)، قال: حدثنا قبيصة، قال: حدثنا سفيان (^٢)، عن الأسود بن قيس، عن جندب، قال: قال النبيّ ﷺ: \"من ذبح قبل صلاتنا فَلْيُعِدْ\" (^٣).\n_________\n(^١) ابن أبي عبيد الله الأشعري -مولاهم-.\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٣).","vol":"16","page":85},{"text":"٨٢٧٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن الأسود بن قيس، سمع جندبا يقول: شهدت النبيَّ ﷺ يخطب يوم أضحى فقال: \"من ذبح منكم قبل الصلاة فليعد (^٢) مكان ذبيحته أخرى، ومن لم يكن ذبح فليذبح باسم الله\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢١١ /ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٣) ورقمه عند مسلم (٣).","vol":"16","page":85},{"text":"٨٢٧٨ - حدثنا هلال بن العلاء، قال: حدثنا حسين بن عياش (^١)،\n⦗٨٦⦘ قال: حدثنا زهير (^٢)، قال: حدثنا الأسود بن قيس، قال: سمعت جندب بن سفيان يقول: شهدت الأضحى مع رسول الله ﷺ: فلم يَعْدُ أن صَلَّى وفرغ من صلاته سلّم، فإذا هو يرى لحم أضاحي، وقد ذبحت قبل أن يفرغ من صلاته، فقال رسول الله ﷺ: \"من ذبح أضحيته من قبل أن يصلي أو نصلي فليذبح مكانها أخرى، ومن لم يذبح فليذبح باسم الله\" (^٣).\n_________\n(^١) ابن حازم السُّلمي.\n(^٢) زهير هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٥٢).","vol":"16","page":85},{"text":"٨٢٧٩ - حدثني عبد الرحمن بن خلف ابن بنت المبارك بن فضالة أبو محمد (^١) في بني طُفَاوة (^٢) بالبصرة، قال: حدثنا صالح بن حاتم بن وردان (^٣)، حدثني أبي: حاتم بن وردان (^٤)، قال: حدثنا أيوب السختياني،\n⦗٨٧⦘ عن محمد بن سيرين، عن أنس بن مالك، قال: خطبنا رسول الله ﷺ يوم أضحى فوجد ريح لحم، فقال: \"من كان ضحى فليعد\" فقام إليه رجل من الأنصار فذكر هنة (^٥) أو هَبَة من جيرانه كان رسول الله ﷺ عذره، فقال: يا رسول الله عندي عناق جذعة هي أحب إليّ من شاتيّ لحم، فرخص له رسول الله ﷺ، فلا أدري جاوزت رخصته غيره أم لا، وانكفأَ رسول الله ﷺ إلى كبشين أملحين فذبحهما، وانكفأ الناس إلى غنيمة فتوزعوها، أو قال: تجزّعوها (^٦) (^٧) (^٨).\n_________\n(^١) الضبي، البصري.\n(^٢) بني طُفَاوة: -بضم الطاء المهملة، وفتح الفاء، وفي آخرها واو بعد الألف- من قيس عيلان، الأنساب (٤/ ٦٨)، اللباب (٢/ ٢٨٣).\n(^٣) أبو محمد. ت/ ٢٣٦ هـ روى له مسلم.\nقال أبو حاتم: \"شيخ\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٤/ ٣٩٨)، الثقات (٨/ ٣١٨).\n(^٤) حاتم بن وردان هو موضع الالتقاء مع مسلم. =\n⦗٨٧⦘ = وقد سقط من (م) الواسطة بين صالح بن حاتم وأيوب.\n(^٥) هَنَةً أي: حاجة. النهاية (٥/ ٢٧٩).\n(^٦) تجزعوها: اقتسموها، وأصله من الجزع وهو القطع.\nتفسير غريب ما في الصحيحين (ص ٢٤٨).\n(^٧) أخرجه مسلم كتاب الأضاحي باب وقتها (٣/ ٥٥٥) حديث رقم (١٢).\nوالبخاري كتاب العيدين، باب الأكل يوم النحر، حديث رقم (٩٥٤) انظر: الفتح (٣/ ١٢٣).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث حاتم عن أيوب تامًّا، ومسلم أحال على رواية إسماعيل بن إبراهيم عن أيوب.\n(^٨) بعد الحديث في الأصل:\nيتلوه: حدثنا محمد بن حيوية، حدثنا علي بن المديني، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب، عن محمد بن سيرين.\nوالحمد لله رب العالمين، والصلاة على محمد وعلى آله وحسبنا الله ونعم المعين =\n⦗٨٨⦘ = ثم كتب في اللوحة التالية: الجزء الخامس والعشرين بعد المائة من مسند أبي عوانة يعقوب بن إسحاق بن إبراهيم الإسفراييني رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن المهرجاني، عن أبي عوانة ﵏.","vol":"16","page":86},{"text":"٨٢٨٠ - (^١) حدثنا محمد بن حيوية (^٢)، قال: حدثنا علي بن المديني (^٣)، قال: حدثنا إسماعيل بن إبراهيم (^٤)، عن أيوب، عن محمد بن سيرين، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"من ذبح قبل الصلاة فَلْيُعِدْ\" (^٥).\n_________\n(^١) في الأصل قبل الحديث \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر بفضلك.\nالحمد لله رب العالمين، والصلاة على محمد وعلى آله أجمعين.\nأخبرنا الأستاذ الإمام أبو القاسم عبد الكريم بن هوازن القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسن المهرجاني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني قال: \"\n(^٢) هو: محمد بن يحيى بن موسى الإسفراييني. يلقب حَيّوية، وقيل بل هو لقب لأبيه يحيى.\n(^٣) علي بن عبد الله بن جعفر السعدي المديني.\n(^٤) إسماعيل موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم كتاب الأضاحي، باب وقتها (٣/ ١٥٥٤) رقم (١٠).\nوالبخاري في كتاب الأضاحي: باب من ذبح قبل الصلاة أعاد، حديث رقم (٥٥٦١)، انظر: الفتح (١١/ ١٣٦).","vol":"16","page":88},{"text":"٨٢٨١ - حدثنا أبو أمية، قال: حدثنا القواريري (^١)، قال: حدثنا حماد بن زيد (^٢)، عن أيوب، عن محمد، قال حماد: ولا أعلمه إلا عن أنس بن مالك، وهشام (^٣)، عن محمد، عن أنس بن مالك: أنَّ رسول الله ﷺ صلّى، ثم خطب، فأمر من كان ذبح قبل الصلاة أن يعيد ذبحا.\nفقام رجل من الأنصار فقال: يا رسول الله جيراني إمَّا قال: بهم خصاصة، أو فاقة فذبحت قبل الصلاة، وعندي عناق لبن هي أحب إلي من شاتي لحم، قال: ثم انكفأ إلى كبشين أملحين، فذبحهما، وتفرق الناس إلى غنيمة فتجزعوها (^٤).\nرواه محمد بن عبيد عن حماد بلا شك.\n_________\n(^١) عبيد الله بن عمر بن ميسرة القواريري، أبو سعيد البصري.\n(^٢) حماد موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٢ /أ).\n(^٤) أخرجه مسلم كتاب الأضاحي، باب وقتها (٣/ ٥٥٥) رقم (١١)، والبخاري في كتاب العيدين باب كلام الإمام والناس في خطبة العيد، وإذا سئل الإمام عن شيء وهو يخطب، حديث رقم (٩٨٤) انظر: الفتح (٣/ ١٥٣).\nمن فوائد الاستخراج: ذكر أبي عوانة لرواية حماد عن أيوب وهشام عن ابن سيرين، ومسلم أحال على رواية إسماعيل بن إبراهيم عن أيوب عن ابن سيرين.","vol":"16","page":89},{"text":"٨٢٨٢ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا\n⦗٩٠⦘ أبو داود، قال: حدثنا شعبة (^١)، عن سلمة بن كهيل، قال: سمعت أبا جحيفة يحدث عن البراء بن عازب، قال: ذبح أبو بردة قبل الصلاة، فقال له رسول الله ﷺ: \"أبدلها\".\nفقال: يا رسول الله ليس عندي إلا جذعة خير من مسنة، قال: \"اجعلها مكانها، ولن تَجْزِي أو توفي عن أحد بعدك\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأضاحي باب وقتها (٣/ ١٥٥٤) رقم الحديث (٩).\nوالبخاري كتاب الأضاحي باب قول النبي ﷺ لأبي بردة ضح بالجذع من المعز ولن يجزي عن أحد بعدك. حديث رقم (٥٥٥٧) انظر: الفتح (١١/ ١٢٧).\nمن فوائد الاستخراج: -تمييز سلمة بذكر اسم أبيه، وجاء عند مسلم مهملا.","vol":"16","page":89},{"text":"٨٢٨٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثنا شعبة (^٢) بإسناده مثله، ولم يذكر: \"خير من مسنة\" (^٣) (^٤).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) شعبة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٨٢).\n(^٤) من نهاية / (هـ ٨/ ٨١ /ب) إلى هنا جاء بخط صغير بعد نهاية اللوحة ثم أكمل اللحق في الهامش الأيمن للوحة / (هـ ٨/ ٨١ /ب) وذلك إلى نهاية حديث رقم (٨٢٨٦).","vol":"16","page":90},{"text":"٨٢٨٤ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن سلمة، عن أبي جحيفة، عن البراء بن عازب، قال:\n⦗٩١⦘ ذبح أبو بردة بن نيار قبل الصلاة فأمر (^٢) رسول الله ﷺ أن يعيد مكانها. قال: يا رسول الله عندي جذعة خر من مُسِنَّة، قال: \"اذبحها، ولن تجزي أو تُوفَيَ عن أحد بعدك\" (^٣).\n_________\n(^١) شعبة هو: موضع الالتقاء مع مسلم.\n(^٢) في (م): \"فأمره\".\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٨٢).","vol":"16","page":90},{"text":"<span data-type='title' id=toc-1139>بَابُ (^١) بَيَانُ وُجُوبِ الأُضْحِيةِ بِالمُسِنَّةِ، وإِجَازَتِهاَ بِالجَذَعِ مِن الضَّأْنِ.</span>\n_________\n(^١) \" باب\" ليست في (م).","vol":"16","page":92},{"text":"٨٢٨٥ - حدثنا أبو داود الحراني، حدثنا [الحسن بن محمد بن أعين] (^١) وأبو جعفر (^٢) ح\nوحدثنا علي بن عثمان النفيلي (^٣)، قال: حدثنا الحسن بن محمد بن أعين ح\nوحدثنا أبو عبد الله السختياني (^٤)، قال: حدثنا أحمد بن يونس (^٥)، كلهم قالوا: حدثنا زهير، قال: حدثنا أبو الزبير عن جابر، قال: قال رسول الله ﷺ: \"لا تذبحوا إلا مسنة إلا أن يعسر عليكم فتذبحوا جذعة من الضأن\" (^٦).\n_________\n(^١) في الأصل و(ك): \"محمد بن الحسن بن أعين\" والتصحيح من (م).\nوهو: الحسن بن محمد بن أعين الحرّاني، أبو علي، وينسب إلى جده.\n(^٢) هو: عبد الله بن محمد بن علي النفيلي.\n(^٣) علي بن عثمان بن محمد بن سعيد النفيلي الحراني.\n(^٤) هو إسحاق بن إبراهيم الجرجاني السختياني.\n(^٥) أحمد بن يونس موضع التقاء المصنف مع مسلم، ومن طريق الحراني والنفيلي الملتقى في زهير.\n(^٦) أخرجه مسلم كتاب الأضاحي، باب سن الأضحية (٣/ ١٥٥٥) حديث رقم (١٣).","vol":"16","page":92},{"text":"٨٢٨٦ - حدثنا ابن المنادي (^١)، قال: حدثنا يونس بن\n⦗٩٣⦘ محمد (^٢)، قال: حدثنا أبو خيثمة (^٣) [ح] (^٤)\nوحدثنا الصاغاني (^٥)، قال: حدثنا حسن بن موسى الأشيب، قال: حدثنا زهير بإسناده مثله (^٦).\nرواه محمد بن بكر، عن ابن جريج، حدثني أبو الزبير، أنّه سمع جابرا يقول وذكر الحديث (^٧) (^٨).\n_________\n(^١) هو: محمد بن عبد الله بن يزيد، أبو جعفر البغدادي.\n(^٢) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٣) أبو خيثمة -زهير- موضع التقاء المصنف مع مسلم.\n(^٤) \"ح\" زيادة من (م).\n(^٥) نهاية (ك ٤/ ٢١٢ /ب).\n(^٦) أخرجه مسلم كتاب الأضاحي باب سن الأضحية (٣/ ١٥٥٥) حديث رقم (١٣).\n(^٧) هذا الإسناد ذكره مسلم عقب الحديث السابق (٣/ ١٥٥٥) رقم (١٤) لكن متنه يختلف عنه، فالذي عند مسلم: \"أنَّه سمع جابرًا يقول: صلى بنا النبي ﷺ يوم النحر بالمدينة، فتقدم رجال فنحروا وظنوا أن النبي ﷺ قد نحر، فأمر النبي ﷺ من كان نحر قبله أن يعيد بنحر آخر، ولا ينحروا حتى ينحر النبي ﷺ\".\nوالذي يظهر لي أن أبا عوانة يقصد هذا الحديث، لأن هذه عادته في الحديث الذي يضيق عليه طريق مسلم يذكر إسناد مسلم له دون متنه. لكن قوله: \"رواه محمد بن بكر. . .\" يدل على أن مراده المتن السابق \"لا تذبحوا إلا مسنة. . .\" الحديث ولم أجده من هذا الطريق.\n(^٨) من نهاية / (هـ ٨/ ٨١ /ب) إلى هنا جاء في الأصل لحقًا.","vol":"16","page":92},{"text":"<span data-type='title' id=toc-1140>بَيَانُ وُجُوبِ اللَّعْنَةِ علَى مَن نَسَكَ لِغَيرِ اللهِ، والدَّليلِ عَلى أنَّ مَن ضَحَّى يُرِيدُ بِهِ رِياءً وسُمْعةً، ولا يُرِيدُ بِشيءٍ مِنه (^١) وَجْهَ الله أنَّ اللَّعْنَةَ تَحُلُّ بهِ، وَكَذلِكِ كُلُّ ذَبِيحةٍ تُذْبَحُ لِغيرِ اللهِ.</span>\n_________\n(^١) في (م): \"منها\".","vol":"16","page":94},{"text":"٨٢٨٧ - حدثنا أبو الأزهر بكر بن محمد بن بكر (^١) بالرافقة (^٢)، وأصله هروي، والصاغاني، قالا: حدثنا زكريا بن عدي، قال: حدثنا مروان بن معاوية (^٣)، عن منصور بن حيان، عن عامر بن واثلة قال: قال رجل لعلي ﵁ حدثنا بشيء أسرَّه إليك رسول الله ﷺ، فغضب وقال: ما أسرَّ إليّ رسول الله ﷺ بشيء كتمه الناس غير أنَّه قد حدثني بكلمات أربع قال: \"لعن الله من لعن والدية، ولعن الله من غيّر منار الأرض، ومن أحدث حدثا أو آوى محدثا أو ذبح لغير الله\".\nقال أبو الأزهر: أراه قال: \"أو ذبح لغير الله\". هذا\n⦗٩٥⦘ لفظ أبي الأزهر (^٤) (^٥).\n_________\n(^١) لم أقف على ترجمة له.\n(^٢) الرافقة: -بفتح الراء، وكسر الفاء- بلدة كبيرة على الفرات، وقد خربت، وتسمى الرّقة باسم البلدة التي بجوارها.\nانظر: معجم ما استعجم (٢/ ٦٢٧)، الأنساب (٣/ ٢٨).\n(^٣) مروان بن معاوية موضع التقاء المصنف مع مسلم.\n(^٤) في (م) زيادة: \"أما الصاغاني فقال بغير شك\".\n(^٥) أخرجه مسلم كتاب الأضاحي، باب تحريم الذبح لغير الله تعالى (٣/ ١٥٦٧) حديث رقم (٤٣).","vol":"16","page":94},{"text":"٨٢٨٨ - حدثنا سعيد بن عبدوس بن أبي زيدون ورّاق الفريابي، قال: حدثنا آدم بن أبي إياس، قال: حدثنا سليمان بن حيان (^١)، قال: حدثنا منصور بن حيان، عن أبي الطفيل، قال: قال رجل لعلي بن أبي طالب: أخبرنا بشيء أسرَّه إليك رسول الله ﷺ، فغضب علي، وقال: ما أسرَّ إلي شيئا كتمه الناس، ولكن لعن رسول الله ﷺ أربعًا: قال: \"لعن الله من لعن والديه، لعن الله من ذبح لغير الله، ولعن الله من آوى محدثا، ولعن الله من غير منار الأرض\" (^٢).\nقال لي (^٣) ابن عبدوس: وحدثناه ابن أبي شيبة، عن مروان (^٤)، يعني بمثل حديث (^٥) زكريا بن عدي.\n_________\n(^١) سليمان بن حيان موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٢٨٧) ورقمه عند مسلم (٤٤).\n(^٣) في (م): قال أبو عوانة، قال لي ابن عبدوس.\n(^٤) ومن طريق مروان -وهو ابن معاوية الفزاري- أخرجه مسلم كما تقدم في حديث رقم (٨٢٨٧).\n(^٥) نهاية (ك ٤/ ٢١٣/ ب).","vol":"16","page":95},{"text":"٨٢٨٩ - حدثنا أبو المثنى، قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن (^١) زياد (^٢)، قال: حدثنا منصور بن حيان (^٣)، قال: حدثنا أبو الطفيل، قال: قال رجل لعلي: يا أمير المؤمنين ما كان أسرَّ إليك رسول الله ﷺ فغضب وقال: ما كان رسول الله ﷺ يُسِرُّ إلي شيئا يكتمه الناس، إلا أني سمعته يقول يوما ذكر أربع كلمات، وأنا معه بالبيت ليس معنا أحد فقال: \"لعن الله من لعن والديه، لعن الله من آوى محدثًا، لعن الله من غير منار الأرض، ولعن الله من ذبح لغير الله\" (^٤).\n_________\n(^١) في (م): \"حدثنا عبد الواحد، حدثنا زياد\" وهو خطأ.\n(^٢) العبدي -مولاهم- أبو بشر البصري.\n(^٣) منصور موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٢٨٧).","vol":"16","page":96},{"text":"٨٢٩٠ - حدثنا يوسف بن يعقوب القاضي، قال: حدثنا عمرو بن مرزوق، قال: أخبرنا (^١) شعبة (^٢)، قال: سمعت القاسم بن أبي بَزَّة يحدث، عن أبي الطفيل قال: سئل علي هل خصكم رسول الله ﷺ بشيء، فقال: ما خصنا رسول الله ولا بشيء لم يَعُمَّ به الناس كافة إلا ما كان في قراب سيفي هذا. قال: فأخرج صحيفة مكتوب فيها: \"لعن الله من\n⦗٩٧⦘ ذبح لغير الله، لعن الله من سرق منار الأرض، لعن الله من لعن والديه، لعن الله من آوى محدثا\" (^٣).\n_________\n(^١) في (ك) \"حدثنا\".\n(^٢) شعبة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٢٨٧) ورقمه عند مسلم (٤٥).","vol":"16","page":96},{"text":"٨٢٩١ - حدثنا محمد بن الليث المروزي (^١)، قال: حدثنا عبدان (^٢)، قال: أخبرني (^٣) أبي (^٤)، عن شعبة (^٥)، قال: أخبرني القاسم بن أبي بزة، قال: سمعت أبا الطفيل، يقول: سمعت عليا ﵁ وسئل هل خصكم النبيّ ﷺ بشيء قال: لم يخصنا بشيء لم يَعُمَّ به الناس. بمثله،\nولعن الله من لعن والدا أو آوى محدثًا (^٦) (^٧).\n_________\n(^١) هو محمد بن الليث بن حفص بن مرزوق المروزي.\n(^٢) هو عبد الله بن عثمان بن جبلة بن أبي روَّاد العتكي، المروزي.\n(^٣) في (م): \"حدثني\".\n(^٤) هو: عثمان بن جبلة بن أبي روّاد العتكي.\n(^٥) شعبة موضع الالتقاء مع مسلم.\n(^٦) في (م): \"ولعن الله من آوى محدثًا\".\n(^٧) أخرجه مسلم انظر حديث رقم (٨٢٨٧) ورقمه عند مسلم (٤٥).","vol":"16","page":97},{"text":"<span data-type='title' id=toc-1141>بَيَانُ الأَخْبَارِ النَّاهِيةِ عَن ادِّخَارِ لُحومِ الأَضَاحِي، وأكْلِهَا فَوقَ ثَلاثةِ أيَّام.</span>","vol":"16","page":98},{"text":"٨٢٩٢ - حدثنا عمر بن شبه، قال: حدثنا أبو عاصم (^١)، قال: حدثنا ابن جريج (^٢)، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ (^٣) [ح] (^٤)\nوحدثنا أبو أمية، قال: حدثنا عثمان بن الهيثم (^٥)، عن ابن جريج، قال: حدثني نافع، أن ابن عمر كان، يقول: قال رسول الله ﷺ: \"لا يأكلنَّ أحدكم من أضحيته فوق ثلاثة أيام\".\nوكان ابن عمر إذا غابت الشمس من يوم الثالث لم يأكل من أضحيته (^٦).\n_________\n(^١) هو: الضحاك بن مخلد بن ضحاك بن مسلم الشيباني. النبيل.\n(^٢) ابن جريج موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٣ / ب).\n(^٤) \"ح\" زيادة من (م).\n(^٥) ابن جهم العبدي البصري.\n(^٦) أخرجه مسلم كتاب الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي (٣/ ١٥٦٠) حديث رقم (٢٦) الإسناد الثاني.\nوالبخاري كتاب الأضاحي، باب ما يؤكل من لحوم الأضاحي، حديث رقم (٥٥٧٤) انظر: الفتح (١١/ ١٤١).\nوقوله: (كان ابن عمر إذا غابت الشمس. . .) لم يخرجه مسلم من طريق نافع، وإنما =\n⦗٩٩⦘ = أخرجه من طريق سالم رقم (٢٧) من الموضع السابق.","vol":"16","page":98},{"text":"٨٢٩٣ - حدثنا الربيع بن سليمان (^١)، قال: حدثنا شعيب بن الليث (^٢)، وأسد بن موسى (^٣)، قالا: حدثنا الليث بن سعد (^٤) ح\nوحدثنا أبو أمية، قال: حدثنا موسى بن داود (^٥)، وأحمد بن يونس، قالا: حدثنا الليث بن سعد، عن نافع، عن ابن عمر، أنَّ النبيّ ﷺ قال: \"لا يأكلنَّ أحدكم من (^٦) أضحيته فوق ثلاثة أيام\" (^٧).\n_________\n(^١) ابن عبد الجبار المرادي -مولاهم- أبو محمد المصري.\n(^٢) ابن سعد بن عبد الرحمن الفهمي -مولاهم- أبو عبد الملك المصري.\n(^٣) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي المصري أبو سعيد- يلقب بأسد السنة.\n(^٤) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٥) موسى بن داود الضبي أبو عبد الله الطرسوسي.\n(^٦) في (م): \"من لحم\" وهي في الأصل، لكن شطب على كلمة \"لحم\".\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٢).","vol":"16","page":99},{"text":"٨٢٩٤ - حدثني طاهر بن عمرو بن الربيع بن طارق (^١)، قال: حدثنا أبي (^٢)، قال: حدثني الليث بن سعد (^٣) بإسناده مثله (^٤).\n_________\n(^١) ابن قُرَّة بن نهيك الهلالي، أبو الحسن، ولقبه حبشي.\n(^٢) عمرو بن الربيع بن طارق الهلالي الكوفي ثم المصري.\n(^٣) الليث موضع الالتقاء.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٢).","vol":"16","page":99},{"text":"٨٢٩٥ - حدثنا أحمد بن يوسف السلمي (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر، قال: نهى رسول الله ﷺ أن تؤكل لحوم الأضاحي بعد ثلاثة.\nقال سالم: فكان ابن عمر لا يأكل لحوم الأضاحي بعد ثلاث (^٣).\n_________\n(^١) ابن خالد بن سالم النيسابوري المعروف بحمدان السلمي.\n(^٢) عبد الرزاق موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦١) رقم (٢٧).\nوالبخاري كتاب الأضاحي باب ما يؤكل من لحوم الأضاحي حديث رقم (٥٥٧٤) انظر الفتح (١١/ ١٤١).","vol":"16","page":100},{"text":"٨٢٩٦ - حدثنا أبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا محمد بن عبد الله بن مسلم بن عبيد الله ابن أخي ابن شهاب، عن عمِّه محمد بن مسلم (^٢)، قال: أخبرني سالم بن عبد الله بن عمر، عن عبد الله بن عمر، أنَّه كان يقول: قال رسول الله ﷺ: \"كلوا الأضاحي ثلاثا\".\nفكان ابن عمر يأكل حتى ينفر من منى من لحوم الأضاحي (^٣).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري.\n(^٢) محمد بن مسلم الزهري موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٥).","vol":"16","page":100},{"text":"٨٢٩٧ - حدثنا الدبري (^١) عن عبد الرزاق (^٢)، عن معمر، عن الزهري، عن أبي عبيد مولى عبد الرحمن بن عوف أنَّه سمع عليا يخطب فقال: يا أيها الناس إنَّ رسول الله ﷺ قد نهى أن تأكلوا نسككم بعد ثلاث ليال، فلا تأكلوها بعده (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني الدبري -بفتح أوله، والموحدة معًا وكسر الراء- انظر: توضيح المشتبه (٤/ ١٢).\n(^٢) عبد الرزاق: ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي (٣/ ١٥٦٠) حديث رقم (٢٥) الإسناد الثاني.\nوأخرجه البخاري كتاب الأضاحي باب ما يؤكل من لحوم الأضاحي، وما يتزود منها، حديث رقم (٥٥٧٣) انظر: الفتح (١١/ ١٤٠).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث معمر عن الزهري، ومسلم أحال على رواية يونس عن الزهري.","vol":"16","page":101},{"text":"٨٢٩٨ - حدثنا الصاغاني، قال: حدثنا يونس بن محمد، قال: حدثنا إبراهيم (^١) بن سعد (^٢)، عن صالح، عن ابن شهاب ح\nوحدثنا أبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح بن كيسان، عن ابن شهاب، عن أبي عبيد مولى\n⦗١٠٢⦘ عبد الرحمن، أنَّه سمع عليا يخطب فقال: أيها الناس إنَّ رسول الله ﷺ قد نهاكم أن تأكلوا من لحوم نسككم فوق ثلاث ليال، فلا تأكلوها فوق ثلاث ليال.\nهذا لفظ يعقوب (^٣)، وقال يونس بن محمد أنَّه سمع عليا يقول: قال رسول الله ﷺ: \"لا يحل لمسلم أن يأكل من لحم نسكه فوق ثلاث\" (^٤).\n_________\n(^١) (ك ٤/ ٢١٤/ أ).\n(^٢) إبراهيم بن سعد بن إبراهيم الزهري هو ملتقى الإسناد مع مسلم في هذا الطريق، ومن طريق أبي داود الحراني الملتقى في يعقوب بن إبراهيم.\n(^٣) في (م): \"هذا لفظ أبي داود، وقال الصاغاني. . .\" وهذا لا يخالف ما في الأصل، لأن أبا داود هو الراوي عن يعقوب والصاغاني هو الراوي عن يونس بن محمد.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٥).","vol":"16","page":101},{"text":"٨٢٩٩ - حدثنا أبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا ابن أخي الزهري، عن عمِّه، قال: أخبرني أبو عبيد مولى عبد الرحمن بن عوف، أنَّه سمع علي بن أبي طالب يقول: قال رسول الله ﷺ: \"لا يحل لامريء مسلم أن يصبح في بيته بعد ثلاث من لحم نسكه شيء\" (^٢).\n_________\n(^١) يعقوب هو: موضع التقاء الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٥).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث، ولم يذكره مسلم.","vol":"16","page":102},{"text":"٨٣٠٠ - حدثنا أبو داود الحراني، حدثنا يعقوب (^١)، حدثنا أبي، عن صالح، عن ابن شهاب، أنّ أبا عبيد أخبره قال: شهدت العيد مع علي\n⦗١٠٣⦘ وعثمان محصور فقال: يا أيها الناس إنّ رسول الله ﷺ نهاكم أن تأكلوا من لحوم نسككم فوق ثلاث (^٢) (^٣).\n_________\n(^١) يعقوب هو موضع التقاء الإسناد مع مسلم.\n(^٢) جاء هذا الحديث في (م) في آخر الباب.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٥).\nمن فوائد الاستخراج:\n- ذكر أبي عوانة لمتن الحديث، ولم يذكره مسلم.\n- فيه تحديد زمن الخطبة وأنها كانت في السنة التي حوصر فيها عثمان، ولم يذكر ذلك مسلم.","vol":"16","page":102},{"text":"٨٣٠١ - حدثنا محمد بن عوف، وأبو الحسين بن خالد بن خَلِيّ (^١)، قالا: حدثنا بشر بن شعيب بن أبي حمزة (^٢) (^٣)، عن أبيه (^٤)، عن الزهري (^٥)، عن أبي عبيد مولى عبد الرحمن، أنّه سمع علي بن أبي طالب يقول: أمَّا بعد: فإنّ رسول الله ﷺ قال: \"لا يحل لامريء مسلم أن يصبح في بيته بعد ثلاث من نسكه شيء\" (^٦).\n_________\n(^١) محمد بن خالد بن خَلِي -بوزن عَلي- الحمصي.\n(^٢) هو بشر بن شعيب ابن أبي حمزة: دينار القرشي -مولاهم- الحمصي.\n(^٣) من نهاية (هـ ٨/ ٨٤ /أ) إلى هنا جاء بخط صغير في هامش اللوحة / (هـ ٨/ ٨٤/أ) الأسفل.\n(^٤) شعيب بن أبي حمزة دينار الحمصي.\n(^٥) الزهري هو موضع الالتقاء مع مسلم.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٢٩٥).","vol":"16","page":103},{"text":"٨٣٠٢ - قال (^١) وحدثنا بشر بن شعيب، عن أبيه، عن الزهري (^٢)، قال: أخبرني سالم بن عبد الله بن عمر، أن عبد الله بن عمر، قال: سمعت رسول الله ﷺ يقول: \"كلوا منها ثلاثا\" (^٣) (^٤).\n_________\n(^١) القائل هو أحد شيخيه في الحديث السابق، وليس هذا تعليقا بل تابع للحديث السابق فأحدهما يرويه مرة عن بشر عن أبيه، عن الزهري، عن أبي عبيد مولى عبد الرحمن، عن علي، ومرة يرويه عن بشر، عن أبيه، عن الزهري، عن سالم عن ابن عمر، وإنما جعلت له رقمًا لاختلاف صحابي الحديث.\n(^٢) الزهري هو موضع التقاء الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٤/ب).\n(^٤) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦١) ورقمه (٢٧).\nوالبخاري كتاب الأضاحي، باب ما يؤكل من لحوم الأضاحي، وما يتزود منها، انظر: الفتح (١١/ ١٤١) حديث رقم (٥٥٧٤).","vol":"16","page":104},{"text":"<span data-type='title' id=toc-1142>بَيَانُ الأَخْبَارِ المُبِيْحَةِ ادِّخَارَ لُحُومِ الأَضَاحِي فَوقَ ثَلَاثٍ وَنَهْيِ الأَكْلِ مِنْهَا بَعْدَ ثَلَاثٍ مَنْسُوخٌ، وَالعِلَّةُ (^١) الَّتِي كَانَ لَهَا نَهَى عنه النَّبِي ﷺ</span>- (^٢).\n_________\n(^١) في (م): \"العلة التي كان لها رسول الله ﷺ\".\n(^٢) في الأصل زيادة في الترجمة مشار عليها بالحذف، ولم تأت هنه الزيادة في (ك) و(م)، وهي: \"والدليل على إباحة أكل ثلثها، والصدقة بثلثها وادخار ثلثها، والانتفاع بجلدها\".","vol":"16","page":105},{"text":"٨٣٠٣ - حدثنا (^١) محمد بن عبد الحكم (^٢)، قال: قريء على ابن وهب ح\nحدثنا (^٣) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك بن أنس (^٤)، عن عبد الله بن أبي بكر، عن عَمْرة بنت عبد الرحمن، حدثته قالت: سمعت عائشة تقول: دفّ (^٥) ناس من أهل\n⦗١٠٦⦘ البادية حضرة (^٦) الأضاحي في زمان رسول الله ﷺ فقال رسول الله ﷺ: \"ادخروا لثلاث وتصدقوا بما بقي\".\nقالت: فلمَّا كان بعد ذلك، قيل: يا رسول الله لقد كان الناس ينتفعون من ضحاياهم، ويَجمِلون (^٧) منها الودك (^٨) ويتخذون منها الأسقية، فقال رسول الله ﷺ: \"وما ذاك\"؟ أو كما قال، فقالوا: يا رسول الله نهيت عن إمساك لحوم الأضاحي، بعد ثلاث، فقال رسول الله ﷺ: \"إنّما نهيتكم من أجل الدافة (^٩) التي دفّت، فكلوا وادخروا وتصدقوا\" (^١٠).\n_________\n(^١) في (م): \"أخبرنا\".\n(^٢) في (م): \"محمد بن عبد الله بن عبد الحكم\" ا. هـ ويُنسب إلى جده كما نُسِب في الأصل.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) مالك موضع التقاء المصنف مع مسلم.\n(^٥) دَفّ: الدال والفاء أصلان: أحدهما يدل على عِرَض في الشيء، والآخر: على السرعة. ومن الثاني: دفّ الطائر دفيفًا ومنه: دفت علينا من بني فلان دافّة تدف دفيفًا.\nودف الواردون: جاءوا متتابعين شيئا بعد شيء. انظر: معجم مقاييس اللغة لابن فارس (٢/ ٢٥٧)، تفسير غريب ما في الصحيحين للحميدي (ص ٤٣).\n(^٦) حَضرة: -بفتح الحاء، وضمها، وكسرها، والضاد ساكنة فيها كلها.\nوالحاء والضاد والراء: إيراد الشيء ووروده ومشاهدته.\nوالمعنى هنا: عند ورود وقت الأضاحي وقربه.\nانظر: معجم مقاييس اللغة (٢/ ٧٥)، شرح النووي على مسلم (١٣/ ١٣٨)، شرح الأبي (٥/ ٣٠٨).\n(^٧) يجملون: -بفتح الياء مع كسر الميم، وضمها، ويقال: بضم الياء مع كسر الميم.\nوالمراد: يذيبونه. انظر: شرح مسلم النووي (١٣/ ١٣٩).\n(^٨) الودك: دسم اللحم ودهنه الذي يستخرج منه. انظر: النهاية في غريب الحديث (٥/ ١٦٩).\n(^٩) الدّافّة: بتشديد الفاء: من يسيرون جميعا سيرا خفيفا.\nوالمراد هنا: من ورد من ضعفاء الأعراب للمواساة.\nانظر: شرح النووي (١٣/ ١٣٩).\n(^١٠) أخرجه مسلم كتاب الأضاحي، باب بيان ما كان من النهي عن أكل لحوم =\n⦗١٠٧⦘ = الأضاحي بعد ثلاث في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء، (٣/ ١٥٦١) حديث رقم (٢٨)، والبخاري كتاب الأضاحي، باب ما يؤكل من لحوم الأضاحي وما يتزود منها (١١/ ١٤١) حديث رقم (٥٥٧٠).","vol":"16","page":105},{"text":"٨٣٠٤ - حدثنا أبو داود السجزي، قال: حدثنا القَعْنَبي (^١)، عن مالك (^٢)، عن عبد الله بن أبي بكر، عن عمرة بنت عبد الرحمن، قالت: سمعت عائشة تقول: دَفَّ ناس من أهل البادية حضرة الأضاحي في زمان رسول الله ﷺ، فقال رسول الله ﷺ: \"ادخروا لثلاث، وتصدقوا. فذكر مثله فكلوا وتصدقوا وادخروا\" (^٣).\n_________\n(^١) القعنبي: -بفتح القاف، وسكون العين المهملة، وفتح النون، بعدها باء منقوطة بواحدة، الأنساب (٤/ ٥٣١) - وهو: عبد الله بن مسلمة بن قَعْنب المدني نزيل البصرة.\n(^٢) مالك موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٠٣).","vol":"16","page":107},{"text":"٨٣٠٥ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب ح\nوأخبرنا (^٢) محمد بن عبد الحكم، قال: قريء على ابن وهب، أخبرني مالك بن أنس (^٣)، وعمرو بن الحارث (^٤)، عن أبي الزبير، عن جابر بن\n⦗١٠٨⦘ عبد الله أنَّ رسول الله ﷺ (^٥) نهى عن أكل لحوم الضحايا بعد ثلاث، ثمّ أذن فيه فقال: \"كلوا، وتزودوا، وادخروا\" (^٦).\nقال عمرو (^٧): قال أبو الزبير: قال جابر فتزودنا منها: إلى المدينة (^٨).\n_________\n(^١) في (م): \"أخبرنا\".\n(^٢) في (م): \"حدثنا\".\n(^٣) مالك ملتقى الإسناد مع مسلم، ومن رواية عمرو بن الحارث الملتقى في أبي الزبير.\n(^٤) ابن يعقوب بن عبد الله الأنصاري المصري.\n(^٥) نهاية (ك ٤/ ٢١٥/ أ).\n(^٦) أخرجه مسلم كتاب الأضاحي باب كان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٢) حديث رقم (٢٩).\nوالبخاري كتاب الحج، باب ما يؤكل من البدن، حديث رقم (١٧١٩) انظر: الفتح (٤/ ٣٨١).\n(^٧) في (م): \"عمرة\" وهو خطأ.\n(^٨) أخرج مسلم هذه الجملة من طريق عطاء عن جابر -في الموضع السابق- ورقمها في مسلم (٣٢).","vol":"16","page":107},{"text":"٨٣٠٦ - حدثنا عيسى بن أود العسقلاني، قال: حدثنا ابن وهب، عن عمرو بن الحارث، عن أبي الزبير (^١)، عن جابر، أنّ النبيّ ﷺ قال: بمثله (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي الزبير.\n(^٢) أخرجه البخاري ومسلم انظر حديث رقم (٨٣٠٥).","vol":"16","page":108},{"text":"٨٣٠٧ - حدثنا محمد بن حيوية، قال: أخبرنا مطرف (^١) ويحيى بن يحيى (^٢)، عن مالك، عن أبي الزبير، عن جابر، عن النبيّ ﷺ: أنّه نهى عن\n⦗١٠٩⦘ أكل لحوم الضحايا بعد ثلاث، ثم قال بعد: \"كلوا، وتزوَّدوا، وادَّخروا\" (^٣).\n_________\n(^١) مطرف بن عبد الله بن مطرف اليساري، أبو مصعب المدني ابن أخت مالك بن أنس.\n(^٢) يحيى بن يحيى هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٠) رقم الحديث (٢٩).\nوأخرجه البخاري: كتاب الحج، باب ما يؤكل من البدن وما يتصدق. حديث رقم (١٧١٩) انظر: الفتح (٤/ ٣٨١).","vol":"16","page":108},{"text":"٨٣٠٨ - حدثنا أبو أمية، قال: حدثنا عثمان بن الهيثم بن الجَهْم المؤذن، قال: حدثنا ابن جريج (^١)، قال: أخبرني عطاء، أنَّه سمع جابر بن عبد الله، يقول: كنا لا نأكل من البُدْن إلا ثلاث منى، قال: ثمّ رخص لنا النبيّ ﷺ فقال: \"كلوا، وتزودوا\". فأكلنا وتزودنا (^٢).\n_________\n(^١) ابن جريج ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٠٧).","vol":"16","page":109},{"text":"٨٣٠٩ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد، وأبو جعفر (^١)، قالا: حدثنا زهير (^٢)، قال: حدثنا أبو الزبير (^٣)، عن جابر (^٤)، قال: أكلنا مع رسول الله ﷺ لحوم الأضاحي، وتزودناها حتى\n⦗١١٠⦘ بلغنا بها المدينة (^٥).\n_________\n(^١) هو: عبد الله بن محمد النفيلي.\n(^٢) هو: ابن معاوية.\n(^٣) هو محمد بن مسلم بن تَدْرس المكي.\n(^٤) جابر موضع التقاء المصنف مع مسلم.\n(^٥) أخرجه مسلم كتاب الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي (٣/ ١٥٦٢) حديث رقم (٣٢).\nوالبخاري في كتاب الجهاد باب حمل الزاد في الغزو، حديث رقم (٢٩٨٠) انظر: الفتح (٦/ ٢٣٣).","vol":"16","page":109},{"text":"٨٣١٠ - حدثنا أبو عبد الله السختياني، قال: حدثنا أحمد بن يونس، قال: حدثنا زهير بمثله (^١).\n_________\n(^١) ملتقى الإسناد مع مسلم في جابر ﵁، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٠٩).","vol":"16","page":110},{"text":"٨٣١١ - حدثنا أبو داود الحراني، قال: حدثنا يعلى بن عبيد (^١)، قال: حدثنا عبد الملك بن أبي سليمان (^٢)، عن عطاء (^٣)، عن جابر، قال: كنّا نبلغ شحوم أضاحينا المدينة (^٤).\n_________\n(^١) ابن أبي أمية الطنافسي الكوفي.\n(^٢) عبد الملك بن ميسرة، أبو محمد الكوفي العَرْزَمي.\n(^٣) عطاء هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام وبيان نسخه وإباحته إلى متى شاء، (٣/ ١٥٦٢)، حديث رقم (٣٢).\nوالبخاري كتاب الجهاد باب حمل الزاد في الغزو، حديث رقم (٢٩٨٠) انظر: الفتح (٦/ ٢٣٣).","vol":"16","page":110},{"text":"٨٣١٢ - حدثنا عبد الرحمن بن بشر بن الحكم (^١)، قال: حدثنا سفيان ابن عيينة (^٢)، عن عمرو، عن عطاء، عن جابر، قال: كنا نتزود لحوم الهدي على عهد الرسول ﷺ إلى المدينة (^٣).\n_________\n(^١) العبدي، أبو محمد النيسابوري.\n(^٢) سفيان موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣١١).","vol":"16","page":111},{"text":"٨٣١٣ - حدثنا هلال بن العلاء الرقي، قال: حدثنا أبي (^١)، قال: حدثنا عبيد الله بن عمرو (^٢)، عن زيد بن أبي أنيسة، عن عطاء بن أبي رباح، عن جابر بن عبد الله قال: كنّا لا نمسك لحوم الأضاحي فوق (^٣) ثلاثة أيام، فأُمِرْنا أن نأكل وأن ندخر -يعني فوق ثلاثة أيام- (^٤).\n_________\n(^١) العلاء بن هلال الرقي.\nقال أبو حاتم: \"منكر الحديث ضعيف الحديث\"، وقال النسائي: \"هلال بن العلاء يروي عن أبيه غير حديث منكر فلا أدري منه أتى أم من أبيه\"، وقال ابن حبان: \"كان ممن يقلب الأسانيد، ويغير الأسماء لا يجوز الاحتجاج به\". وقال الحافظ: \"فيه لين\".\nانظر: الضعفاء والمتروكون للنسائي (ص ٢١٧)، الجرح والتعديل (٦/ ٣٦٢)، المجروحين (٢/ ١٨٤)، التقريب (ص ٧٦٢).\n(^٢) عبيد الله بن عمرو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٥ /ب).\n(^٤) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث (٣/ ١٥٦٢)، حديث رقم (٣١). =\n⦗١١٢⦘ = والبخاري كتاب الحج، باب ما يؤكل من البدن وما يتصدق، حديث رقم (١٧١٩) انظر: الفتح (٤/ ٣٨١).","vol":"16","page":111},{"text":"٨٣١٤ - حدثنا عمران بن بكار البَرَّاد (^١)، ويزيد بن عبد الصمد (^٢)، وأبو زرعة عبد الرحمن بن عمرو (^٣)، قالوا: حدثنا محمد بن المبارك الصوري (^٤)، قال: حدثنا يحيى بن حمزة، عن الزبيدي، عن عبد الرحمن بن جبير بن نفير، أنه حدثه قال: حدثني أبي، عن ثوبان مولى رسول الله ﷺ قال: قال رسول الله ﷺ: \"أصلح هذا اللحم\"، قال: فأصلحته، فلم يزل يأكل منه حتى بلغ المدينة (^٥).\n_________\n(^١) البزار الحمصي.\nوالبراد: -بفتح الباء المعجمة بواحدة، وتشديد الراء المهملة، وفي آخرها دال مهملة، الأنساب (١/ ٣٠٤) - ت/ ٢٧١ هـ.\nقال ابن أبي حاتم: \"صدوق\"، وقال النسائي: \"ثقة\"، وكذلك قال الحافظ ابن حجر.\nانظر: الجرح والتعديل (٦/ ٢٩٤)، المعجم المشتمل (ص ١٩٨)، التقريب (ص ٧٤٩).\n(^٢) هو: يزيد بن محمد بن عبد الصمد الدمشقي.\n(^٣) ابن عبد الله الدمشقي.\n(^٤) محمد بن المبارك ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم كتاب الأضاحي، باب ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٣) حديث رقم (٣٦).","vol":"16","page":112},{"text":"٨٣١٥ - حدثنا محمد بن عوف، قال: حدثنا مروان بن محمد (^١)، وأبو مسهر (^٢) ح\nوحدثنا الصاغاني، قال: حدثنا أبو مسهر، قالا: حدثنا يحيى بن حمزة، قال: حدثني الزبيدي، قال: حدثني عبد الرحمن بن جبير بن نفير، قال: حدثني أبي: جُبير، قال: حدثني ثوبان، قال: كنت مع رسول الله ﷺ بمنى في حجة الوداع فقال: \"يا ثوبان أصلح لنا من هذا اللحم\"، فأصلحت (^٣) منه، فلم يزل يأكل منه حتى قدمنا المدينة (^٤).\n_________\n(^١) ابن حسّان الأسدي الطاطري.\n(^٢) أبو مسهر ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"فأصلحته منه\" والتصويب من (م).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣١٤).","vol":"16","page":113},{"text":"٨٣١٦ - حدثنا علّان بن المغيرة، قال: حدثنا عبد الله بن يوسف (^١)، قال: حدثنا يحيى بن حمزة (^٢)، بمثله حتى بلغنا المدينة (^٣).\n_________\n(^١) التنّيسي -بمثناة ونون ثقيلة بعدها تحتانية ثم مهملة- أبو محمد الكلاعي.\n(^٢) يحيى بن حمزة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث (٨٣١٤).","vol":"16","page":113},{"text":"٨٣١٧ - حدثنا مهدي بن الحارث، قال: حدثنا هشام (^١)، قال:\n⦗١١٤⦘ حدثنا يحيى بن حمزة (^٢) بمثله (^٣).\n_________\n(^١) ابن عمار بن نصير السُّلمي، أبو الوليد الدمشقي.\n(^٢) يحيى بن حمزة موضع الالتقاء.\n(^٣) أخرجه مسلم انظر حديث (٨٣١٤).","vol":"16","page":113},{"text":"٨٣١٨ - حدثنا يونس بن عبد الأعلى الصَّدَفي، قال: حدثنا معن بن عيسى القزاز (^١)، عن معاوية بن صالح، عن أبي الزاهرية، عن جبير بن نفير، عن ثوبان قال: ذبح رسول الله ﷺ ضحيته، ثم قال: \"يا ثوبان أصلح لي هذه الضحية\" فلم أزل أطعمه منها حتى قدمنا المدينة (^٢).\n_________\n(^١) معن بن عيسى ملتقى الإسناد.\n(^٢) أخرجه مسلم انظر حديث (٨٣١٤) ورقمه عند مسلم (٣٥).","vol":"16","page":114},{"text":"٨٣١٩ - حدثنا أبو داود السجزي، قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا حماد بن خالد الخياط (^١)، قال: حدثنا معاوية بن صالح (^٢)، عن أبي الزاهرية، عن جبير بن نفير، عن ثوبان، قال: ضحى رسول الله ﷺ (^٣) ثم قال: \"يا ثوبان أصلح لنا هذه\n⦗١١٥⦘ الشاة\". قال: فما زلت أطعمه منها حتى قدمنا المدينة (^٤).\n_________\n(^١) القرشي أبو عبد الله البصري.\nقال ابن المديني: \"كان ثقة عندنا\"، وقال ابن معين: \"ثقة\"، وقال أبو حاتم: \"صالح الحديث ثقة\"، وقال النسائي: \"ثقة\". انظر: سؤالات محمد بن عثمان بن أبي شيبة لابن المديني (ص ١٤١)، التاريخ -رواية الدوري- (٢/ ١٢٩)، الجرح والتعديل (٣/ ١٣٦)، تهذيب الكمال (٧/ ٢٣٦).\n(^٢) معاوية بن صالح ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٦/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣١٤) ورقمه عند مسلم (٣٥).","vol":"16","page":114},{"text":"٨٣٢٠ - حدثنا أبو أمية، قال: حدثنا الخضر بن محمد (^١)، قال: حدثنا زيد بن الحباب (^٢)، قال: أخبرنا معاوية بن صالح، قال: حدثني أبو الزاهرية، بإسناده ذبح رسول الله ﷺ أضحيته ثم قال لي: \"يا ثوبان أصلحها\". فما زلت أطعمه منها حتى قدمنا المدينة (^٣).\nرواه علي بن حرب عن زيد (^٤).\n_________\n(^١) ابن شجاع الجزري، أبو مروان الحرّاني.\n(^٢) زيد ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم انظر حديث (٨٣١٤) ورقمه عند مسلم (٣٥).\n(^٤) قوله: \"رواه علي بن حرب عن زيد\" ليست في (م). ولم أجد رواية علي بن حرب هذه.","vol":"16","page":115},{"text":"٨٣٢١ - حدثنا الصاغاني، قال: حدثنا عبد الوهاب بن عطاء، عن الجريري (^١)، عن أبي نضرة، عن أبي سعيد، قال: نهى رسول الله ﷺ أن تؤكل لحوم الأضاحي فوق ثلاثة أيام، فقالوا: يا رسول الله إنّ لنا عيالا، فقال: \"كلوا، وادخروا، واحبسوا\" (^٢).\n_________\n(^١) الجريري ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي من أكل لحوم الأضاحي بعد ثلاث في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٣)، حديث رقم (٣٣).","vol":"16","page":115},{"text":"٨٣٢٢ - حدثنا إسحاق بن سيار، ومحمد بن أحمد بن الجنيد،\n⦗١١٦⦘ وأبو أمية، وعباس الدوري، قالوا: حدثنا أبو عاصم (^١)، عن يزيد بن أبي عبيد، عن سلمة بن الأكوع، قال: قال رسول الله ﷺ: \"من ضحى منكم فلا يصبح بعد ثالثة في بيته شيء\" (^٢).\nفلمَّا كان العام المقبل قالوا: يا رسول الله أنفعل في عامنا هذا كما فعلنا العام الماضي، فقال: \"لا، إنّ ذاك كان عام أصاب الناس فيه جهد\".\nقال إسحاق في حديثه: \"كلوا وادخروا، فإنّ ذلك العام كان الناس بجهد فأردت أن يفشو (^٣) فيهم\".\nوقال أبو أمية: فكلوا وادخروا فإنّ ذلك العام كان الناس بجهد.\nوقال عباس: فكلوا وأطعموا أهليكم (^٤).\n_________\n(^١) أبو عاصم ملتقى الإسناد مع مسلم.\n(^٢) في الأصل: \"شيئا\" والتصحيح من (م).\n(^٣) يفشو: يكثر وينتشر. انظر: (٣/ ٤٥٠) من النهاية.\n(^٤) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٣) حديث رقم (٣٤).\nوأخرجه البخاري كتاب الأضاحي باب ما يؤكل من لحوم الأضاحي وما يتزود منها، حديث رقم (٥٥٦٩) انظر: الفتح (١١/ ١٤١).","vol":"16","page":115},{"text":"٨٣٢٣ - حدثنا الصاغاني في آخرين قالوا: حدثنا أبو عاصم (^١)، عن\n⦗١١٧⦘ سفيان الثوري، عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، قال: قال رسول الله ﷺ: \"كنت نهيتكم عن زيارة القبور فزوروها، فإنّ محمدا قد أذن له الزيارة، وكنت نهيتكم أن تشربوا في الظروف (^٢)، فاشربوا واجتنبوا كل مسكر، فإن كل مسكر (^٣) حرام، وكنت نهيتكم أن تحبسوا لحوم الأضاحي فوق ثلاث ليتسع من له السعة على من لا سعة له، فكلوا وادخروا\" (^٤).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في أبي عاصم -الضحاك بن مخلد-.\n(^٢) الظروف: الأوعية إلا أنها أغمر، لأنها قد تكون للماء وللنبيذ ولغيرهما، وكل شيء جعلت فيه شيئًا آخر فهو ظرف له ووعاء له أيضًا.\nانظر: تفسير غريب ما في الصحيحين (ص ٩٥).\n(^٣) نهاية (ك ٤/ ٢١٦ / ب).\n(^٤) أخرجه مسلم كتاب الأضاحي باب بيان ما كان من النهي من أكل لحوم الأضاحي في أول الإسلام، وبيان نسخه وإباحته إلى متى شاء (٣/ ١٥٦٤) حديث رقم (٣٧).\nمن فوائد الاستخراج:\n- تمييز سفيان بذكر نسبه الثوري، وجاء عند مسلم مهملا.\n- تمييز ابن بريدة بذكر اسمه سليمان.\n- ذكر أبي عوانة لمتن رواية الضحاك عن سفيان، ومسلم ذكر إسنادها وأحال على رواية أبي سنان ضرار بن مرة عن محارب بن دثار.","vol":"16","page":116},{"text":"٨٣٢٤ - حدثنا أبو أمية، قال: حدثنا أبو عاصم (^١) بإسناده: \"إني كنت نهيتكم عن زيارة القبور فزوروها فإنّ\n⦗١١٨⦘ محمدا قد أذن له في زيارة قبر أمه، ونهيتكم عن لحوم الأضاحي فوق ثلاث، فكلوا وادخروا\" (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في أبي عاصم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٣٢٣).","vol":"16","page":117},{"text":"٨٣٢٥ - حدثنا سليمان بن سيف الحراني، قال: حدثنا أبو عاصم (^١) بإسناده: إنّي كنت نهيتكم عن ثلاث (^٢): عن زيارة القبور فزوروها، فإنّ محمدا قد أُمر بزيارة قبر أمه، ونهيتكم عن إمساك لحوم الأضاحي فوق ثلاث، فكلوا، وأطعموا، وادخروا، ونهيتكم عن الظروف، فإنّ ظرفا لا يحل شيئا ولا يحرمه، فانتبذوا فيما بدا لكم، وكل مسكر حرام\" (^٣).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في أبي عاصم -الضحاك بن مخلد-.\n(^٢) \"عن ثلاث\" ليست في (م).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٣٢٣).","vol":"16","page":118},{"text":"٨٣٢٦ - حدثنا أبو داود الحراني، وأبو أمية، قالا: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير بن معاوية، قال: حدثنا زبيد (^١)، عن محارب بن دثار (^٢)، عن ابن بريدة، عن أبيه، قال: كنّا مع النبيّ ﷺ في سفر، ونحن قريب من ألف\n⦗١١٩⦘ راكب، فصلى بنا ركعتين، ثمّ أقبل بوجهه (^٣) وعيناه تذرفان، فقام إليه عمر ففدّاه بالأب والأم، يقول: مالك يا رسول الله، فقال: \"إنّي استأذنت ربي في الاستغفار لأمّي، فلم يأذن لي، فدمعت عيناي رحمة لها من النار، وإنّي كنت نهيتكم عن ثلاث: عن زيارة القبور فزوروها، ولتزدكم زيارتها خيرا، وإنّي كنت نهيتكم عن لحوم الأضاحي بعد ثلاث، فكلوا وأمسكوا ما شئتم، وإني كنت نهيتكم عن الأشربة في الأوعية، فاشربوا في أيِّ وعاء شئتم، ولا تشربوا مسكرا\" (^٤).\n_________\n(^١) زبيد -بموحدة مصغر- ابن الحارث بن عبد الكريم الياميّ، أبو عبد الرحمن الكوفي. ت / ١٢٢ هـ. قال يحيى القطان: \"ثَبْت\"، وقال إسحاق بن منصور: \"ثقة\"، وكذلك وثقه ابن سعد، وأبو حاتم، والعجلي.\nانظر: الطبقات (٦/ ٣١٠)، الجرح والتعديل (٣/ ٦٢٣)، تاريخ الثقات (ص ١٦٣).\n(^٢) محارب ملتقى الإسناد مع مسلم.\n(^٣) في (م): \"ثم أقبل علينا بوجهه\".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٢٣)، وقد أخرجه مسلم أيضا في كتاب الجنائز باب استئذان النبي ﷺ ربه في زيارة قبر أمه من طريق زبيد عن محارب بن دثار به … (٢/ ٦٧٢) رقم (١٠٦) فملتقى إسناد المصنف مع مسلم في هذا الموضع يكون في زبيد.\nمن فوائد الاستخراج: -فيه بيان أن النبي ﷺ قال هذا الحديث في سفر.","vol":"16","page":118},{"text":"٨٣٢٧ - حدثنا علي بن حرب الطائي، قال: حدثنا محمد بن فضيل (^١) (^٢)، عن ضرار -يعني ابن مرة- أبو سنان، عن محارب بن دثار، عن ابن بريدة، عن أبيه، قال: قال النبيّ ﷺ: \"نهيتكم عن زيارة القبور فزوروها، ونهيتكم عن لحوم الأضاحي فوق ثلاث، فأمسكوا ما بدا لكم، ونهيتكم عن\n⦗١٢٠⦘ النبيذ إلا في السقاء، فاشربوا ولا تشربوا مسكرا\" (^٣).\n_________\n(^١) محمد بن فضيل هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢١٧ / أ).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٣٢٣).","vol":"16","page":119},{"text":"٨٣٢٨ - حدثنا أبو شيبة بن أبي بكر بن أبي شيبة (^١)، وسعيد بن مسعود المروزي، قالا: حدثنا أبو الجَوَّاب (^٢)، قال: حدثنا عمار بن رزيق (^٣)، عن أبي إسحاق (^٤)، عن الزبير بن عدي (^٥)، عن عبد الله بن بريدة (^٦)، عن أبيه، قال: قال رسول الله ﷺ: \"إنّي كنت نهيتكم عن لحوم الأضاحي بعد ثلاث أن تأكلوها، وعن زيارة القبور، وعن النبيذ إلا في سقاء، فكلوا من لحوم الأضاحي ما بدا لكم، وتزودوا وادخروا، ومن أراد زيارة القبور فزوروها، فإنها تُذَكِّرهُ (^٧) الآخرة، واجتنبوا كل مسكر\" (^٨).\nحديثهما واحد، إلا أن أبا شيبة قال: \"اتقوا كل مسكر\".\n_________\n(^١) إبراهيم بن عبد الله بن محمد بن إبراهيم العبسي -مولاهم-.\n(^٢) الجَوَّاب: بفتح الجيم وتشديد الواو، الإكمال (٢/ ١٦٨)، وهو الأحوص بن جوّاب الضبي الكوفي.\n(^٣) الضبي التميمي أبو الأحوص الكوفي.\n(^٤) عمرو بن عبد الله بن عبيد الهمداني السبيعي.\n(^٥) الهمداني اليامي، أبو عبد الله الكوفي.\n(^٦) عبد الله بن بريدة ملتقى الإسناد مع مسلم.\n(^٧) في (م) \"تُذَكِّرُ\".\n(^٨) أخرجه مسلم كتاب الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي (٣/ ١٥٦٣) حديث رقم (٣٧).","vol":"16","page":120},{"text":"<span data-type='title' id=toc-1143>بَيَانُ إِبْطَالِ الفَرَعِ (^١) والعَتِيرَةِ (^٢)، وَهُمَا ذَبيحَتَانِ كَانتا لأَهْلِ الجَاهِليةِ، أمَّا العَتِيرَةُ فَكَانوا يُضَحّون في شَهْرِ (^٣) رَجب عَن كُلِّ أَهْلِ بيتٍ شَاةٍ، والفَرَعُ هُو أَوَّلُ النتَاجِ يُنتجونه مِن مَواشيِهم يُضَحّونه لآلِهتهِم </span>(^٤).\n_________\n(^١) الفرع: -بفاء ثم راء مفتوحتين ثم عين مهملة- قيل: إنه أول ما تلد الناقة كانوا يذبحونه لآلهتهم. وقيل: إنه أول النتاج يذبحونه ولا يملكونه رجاء البركة في الأم وكثرة نسلها، وقيل: هو أول النتاج لمن بلغت إبله مائة يذبحونه.\nانظر: تفسير غريب ما في الصحيحين (ص ٢٧٧)، غريب الحديث لابن الجوزي (٢/ ١٨٨)، النهاية (٣/ ٤٣٥)، شرح النووي على مسلم (١٣/ ١٤٤).\n(^٢) العتيرة: -بعين مهملة مفتوحة ثم تاء مثناة من فوق-.\nقال ابن الأثير: \"كان الرجل من العرب ينذر النذر يقول: إذا كان كذا وكذا فعليه أن يذبح في كل عشرة منها في رجب كذا. ويسمونها العتائر، وقد عتر الرجل يضر عترا إذا ذبح العتيرة\".\nونقل النووي اتفاق العلماء على أن العتيرة ذبيحة يذبحونها في العشر الأول من رجب. انظر: النهاية (٣/ ١٧٨)، شرح مسلم (١٣/ ١٤٤).\n(^٣) في حاشية الأصل: \"شهور رجب\".\n(^٤) في (م): \"لأهليهم\".","vol":"16","page":121},{"text":"٨٣٢٩ - حدثنا محمد بن إسحاق السجزي. بمكة، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن سعيد بن المسيب،\n⦗١٢٢⦘ عن أبي هريرة عن النبيّ ﷺ قال: \"لا فرع، ولا عَتيرة\" (^٢).\n_________\n(^١) عبد الرزاق ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب الأضاحي باب الفرع والعتيرة (٣/ ١٥٦٤) حديث رقم (٣٨).\nوالبخاري كتاب العقيقة باب الفرع حديث رقم (٥٤٧٣) انظر: الفتح (١١/ ١٥).","vol":"16","page":121},{"text":"٨٣٣٠ - حدثنا الزعفراني، حدثنا عفّان، قال: حدثنا وهيب (^١)، عن معمر (^٢). ممثله (^٣).\nوزاد: \"في الإسلام\" (^٤).\n_________\n(^١) في (م): \"وهب\" وهو تصحيف.\n(^٢) معمر ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٢٩).\n(^٤) هذه الزيادة التي زادها وهيب في حديث معمر عن الزهري ليست في الصحيحين، وسندها عند أبي عوانة صحيح، وتقدم رجاله.\nوأخرج الحديث بهذه الزيادة أحمد في المسند (٢/ ٣٠١)، عن هشيم قال: إن لم أكن سمعته منه -يعني الزهري- فحدثني سفيان بن حسين، عن الزهري، عن ابن المسيب عن أبي هريرة مرفوعًا: \"لا عتيرة في الإسلام ولا فرع\".\nوسفيان بن حسين الواسطي متكلم في روايته عن الزهري خاصة، انظر التقريب (ص ٣٩٣).\nوأخرجها كذلك الدارقطني في السنن (٤/ ٣٠٤)، والطحاوي في شرح مشكل الآثار (٣/ ٨٦)، حديث رقم (١٠٦٢) من طريق سفيان بن حسين عن الزهري به.\nوانظر حديث رقم (١٦٨) فقد أخرجه أبو عوانة بسند صحيح.","vol":"16","page":122},{"text":"٨٣٣١ - حدثنا يزيد بن سنان، قال: حدثنا عبد الصمد بن\n⦗١٢٣⦘ عبد الوارث (^١)، قال: حدثنا شعبة، عن معمر (^٢)، عن الزهري، عن سعيد (^٣)، عن أبي هريرة، عن النبيّ ﷺ قال: \"لا فرع ولا عتيرة\" (^٤).\n_________\n(^١) ابن سعيد بن ذكوان التميمي العنبري -مولاهم- البصري.\n(^٢) معمر ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٧ / ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٢٩).","vol":"16","page":122},{"text":"٨٣٣٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود قال: حدثنا شعبة، قال: حدثتُ أبا إسحاق، عن معمر بن راشد (^١)، وسفيان بن حسين (^٢)، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال شعبة: قال: أحدهما: قال رسول الله ﷺ: \"لا فرع ولا عتيرة\" (^٣).\nوقال الآخر: نهى رسول الله ﷺ عن الفرع والعتيرة (^٤).\n⦗١٢٤⦘ لم يخرجاه (^٥).\n_________\n(^١) معمر بن راشد هو ملتقى الإسناد مع مسلم. ومن طريق سفيان بن حسين الملتقى في الزهري.\n(^٢) ابن الحسن الواسطي، أبو محمد.\n(^٣) هذا لفظ الحديث عند مسلم والبخاري من طريق معمر عن الزهري انظر حديث رقم (٨٣٢٩).\n(^٤) الحديث بهذا اللفظ: \"نهى رسول الله ﷺ عن الفرع والعتيرة\" ليس في مسلم والبخاري.\nوقد أخرجه بهذا اللفظ أحمد في المسند (١٨/ ٦١) -ت: أحمد شاكر- عن محمد بن جعفر ثنا شعبة، عن معمر عن الزهري عن سعيد بن المسيب به قال =\n⦗١٢٤⦘ = محمد بن جعفر في آخره: وقد سمعته أنا من معمر.\nولم أجد هذا الحديث بلفظيه المذكورين من طريق سفيان بن حسين، وإنما وجدت اللفظين كليهما من طريق معمر.\nوالحديث أخرجه الطيالسي في المسند (ص ٣٠٤)، ومن طريقه النسائي في الصغرى (٧/ ١٦٧) رقم (٤٢٢٣) بمثل حديث أبي عوانة.\n(^٥) \"لم يخرجاه\" ليست في (م).\nويقصد أبو عوانة: لم يخرجاه من هذا الطريق طريق شعبة عن معمر وسفيان معًا.","vol":"16","page":123},{"text":"٨٣٣٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا زمعة بن صالح (^١)، عن الزهري (^٢) بمثله (^٣).\nقال ابن المسيب: والفَرَع أوّل شاة نتاج ينتج كانوا يذبحونه لطواغيتهم، نهى رسول الله ﷺ عنها. والعتيرة: ذبيحة مضر في رجب، فنهاهم رسول الله ﷺ عنها (^٤).\n_________\n(^١) الجَنَدي -بفتح الجيم والنون- اليماني.\n(^٢) ملتقى الإسناد مع مسلم في الزهري.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٢٩).\nمن فوائد الاستخراج: تمييز ما أدرج في رواية مسلم وهو تفسير الفرع، فقد جاء في إحدى روايات مسلم موصولًا بالحديث.\n(^٤) هذا التفسير من ابن المسيب لم يخرجه مسلم، وأخرج من رواية محمد بن رافع، عن عبد الرزاق عن معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة الحديث، وزاد =\n⦗١٢٥⦘ = فيه: \"والفرع أول النتاج كان ينتج لهم فيذبحونه\" هكذا جعله موصولا بالحديث.\nوأخرج أبو داود في السنن (٣/ ٢٥٦) رقم (٢٨٣٢)، عن الحسن بن علي حدثنا عبد الرزاق، أخبرنا معمر عن الزهري عن سعيد قال: \"الفرع أول النتاج كان ينتج لهم فيذبحونه\".\nوالحديث مع تفسير سعيد تاما عند أبي داود الطيالسي في المسند (ص ٣٠٣).\nوسند أبي عوانة ضعيف لحال زمعة بن صالح.","vol":"16","page":124},{"text":"٨٣٣٤ - حدثنا أبو علي الزعفراني، قال: حدثنا عبد الجبار (^١)، قال: حدثنا سفيان بن عيينة (^٢)، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال النبيّ ﷺ: \"لا فرع ولا عتيرة في الإسلام\" (^٣).\n⦗١٢٦⦘ قال سفيان: الفرع: أول النتاج، والعتيرة: فإنها شاة يذبحونها في رجب.\n_________\n(^١) ابن العلاء بن عبد الجبار العطار.\n(^٢) سفيان ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٢٩).\nوليس عندهما زيادة: \"في الإسلام\" وسند أبي عوانة صحيح، وتقدم تخريج هذه الزيادة في حديث رقم (٨٣٣٠).\nوأخرج الطحاوي في شرح مشكل الآثار (٣/ ٨٦) حديث رقم (١٠٦١) الحديث من طريق سفيان بن عيينة عن الزهري عن سعيد، عن أبي هريرة مرفوعًا: \"لا فرعة ولا عتيرة\" قال سفيان: يقول: \"في الإسلام\" ثم قال لنا الزهري: \"الفرعة أول النتاج، والعتيرة: شاة كانوا يذبحونها في رجب\".\nوهذه الرواية تدل على أمرين:\n١ - أن تفسير سفيان للفرع والعتيرة أخذه من شيخه الزهري، فقد صرح وقال: \"ثم قال لنا الزهري\". =\n⦗١٢٦⦘ = ٢ - أن زيادة: \"في الإسلام\" مدرجة من الزهري في الحديث، لأن سفيان قال بعد الحديث: يقول: \"في الإسلام\" أي: الزهري، كما هو ظاهر من السياق، وهذا محتمل، فإن غالب طرقها تدور على سفيان بن حسين وهو ضعيف في الزهري كما تقدم في حديث (٨٣٣٠).","vol":"16","page":125},{"text":"٨٣٣٥ - حدثنا عطية بن بقية (^١)، عن أبيه (^٢)، عن شعبة، عن معمر، عن الزهري، عن أبي سلمة (^٣)، عن أبي هريرة (^٤) بمثله.\n_________\n(^١) ابن الوليد الحمصي، أبو سعيد. ت / ٢٦٥ هـ.\nقال ابن أبي حاتم: \"محله الصدق، وكانت فيه غفلة\"، وذكره ابن حبان في الثقات وقال: \"يخطئ ويغرب، يعتبر حديثه إذا روى عن أبيه\". قال الذهبي: \"كان شيخا محدثا وليس بالماهر\".\nانظر: الجرح والتعديل (٦/ ٣٨١)، الثقات (٨/ ٥٢٧)، السير (١٢/ ٥٢١).\n(^٢) بقية بن الوليد بن صائد الكلاعي الحميري الحمصي.\n(^٣) هو: أبو سلمة بن عبد الرحمن بن عوف الزهري المدني.\n(^٤) ملتقى الإسناد مع مسلم أبي هريرة.","vol":"16","page":126},{"text":"<span data-type='title' id=toc-1144>بَابُ البعير بعشرة من الغنم (^١)، وَصِفَةِ نَحْرِها، والدَّليل عَلى إِجَازَةِ شَرِكَة العَشْرَةِ في البَعيرِ الواحدِ للأُضحِيةِ.</span>\n_________\n(^١) في (ك): \"بيان الخبر المجيز البعير بعشرة من الغنم\".\nوكذا جاء في الأصل، لكن شطب على قوله \"بيان الخبر المجيز\" وكتب \"باب البعير … \"، وفي (م) جاءت \"باب أضحية البعير بعشرة من الغنم … \".","vol":"16","page":127},{"text":"٨٣٣٦ - حدثنا عيسى بن أحمد، قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان بن سعيد (^١)، عن أبيه، عن عباية بن رفاعة بن رافع بن خديج، عن جده رافع بن خديج قال: كنا مع النبيّ ﷺ بذي الحليفة من تهامة، فأصبنا إبلا (^٢) وغنما، فعَجِل القوم، فأغلوا بها القدور، فانتهى إليهم رسول الله ﷺ، فأمرهم أن يكفئوها (^٣)، ثمّ قسم الغنائم فقال (^٤): \"البعر بعشرة من الغنم\" (^٥).\n_________\n(^١) سفيان الثوري موضع التقاء المصنف مع مسلم.\n(^٢) نهاية (ك ٤/ ٢١٨ / أ).\n(^٣) يقال: كفأت الإناء وأكفأته إذا كيبته، وإذا أمَلْتُه. النهاية (٤/ ١٨٢).\n(^٤) في (م) \"فعدل\" وهو موافق لما في مسلم.\n(^٥) أخرجه مسلم، كتاب الأضاحي باب جواز الذبح بكل ما أنهر الدم (٣/ ١٥٥٨) حديث رقم (٢١).\nوأخرجه البخاري من طريق سفيان عن أبيه في كتاب الشركة باب من جعل عشرة من الغنم بجزور في القسم، حديث رقم (٢٥٠٧) انظر: الفتح (٥/ ٤٣٧).","vol":"16","page":127},{"text":"٨٣٣٧ - حدثنا عمّار بن رجاء، قال: حدثنا كثير بن هشام، قال: حدثنا أبو عوانة، عن سعيد بن مسروق (^١) بإسناده مثله (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم في سعيد بن مسروق.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٣٤٤).\nوأخرجه البخاري من طريق أبي عوانة عن سعيد بن مسروق في الجهاد باب ما يكره من ذبح الإبل والغنم في المغانم، حديث رقم (٣٠٧٥) انظر: الفتح (٦/ ٣٠٥).","vol":"16","page":128},{"text":"٨٣٣٨ - حدثنا محمد بن عوف الحمصي، قال: حدثنا أبو المغيرة (^١) ح\nوحدثنا الكَيْسَاني (^٢)، قال: حدثنا بشر بن بكر (^٣)، قالا: حدثنا الأوزاعي (^٤)، قال: حدثني أبو النجاشي، حدثني رافع بن خديج، قال: كنّا نصلي مع رسول الله ﷺ صلاة العصر ثم ننحر الجزور فتُقْسَم عشر قِسَمٍ، ثم نطبخ، فنأكل\n⦗١٢٩⦘ لحما نَضِجًا، قبل أن تغيب الشمس (^٥).\n_________\n(^١) هو عبد القدوس بن الحجاج الخَولاني الحمصي.\n(^٢) الكيساني: -بفتح الكاف وسكون الياء المنقوطة من تحتها باثنتين وفتح السين المهملة وفي آخرها النون، الأنساب (٤/ ١٢٣) -وهو سليمان بن شعيب بن سليمان الكلبي المصري.\n(^٣) التنيسي -بكسر التاء المثناة من فوق وكسر النون المشددة، والياء المثناة من تحت والسين المهملة- نسبة إلى مدينة بديار مصر قرب دمياط، الأنساب (١/ ٤٨٧) - أبو عبد الله البجلي.\n(^٤) الأوزاعي ملتقى إسناد المصنف مع مسلم.\n(^٥) أخرجه مسلم كتاب المساجد ومواضع الصلاة، باب استحباب التبكير بالعصر، حديث رقم (١٩٨) انظر (١/ ٤٣٥).\nوالبخاري كتاب الشركة، باب الشركة في الطعام والنَّهد والعروض، حديث رقم (٢٤٨٥) انظر: الفتح (٥/ ٤٢٥).","vol":"16","page":128},{"text":"٨٣٣٩ - حدثنا الغزي هو عبد الله بن محمد بن الجراح الأزدي، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان (^١)، عن يونس بن عبيد (^٢)، عن زياد بن جبير (^٣)، عن أبيه (^٤) قال: كنت مع ابن عمر (^٥) فرأى رجلا قد أناخ بدنة (^٦) فقال: ابعثها قياما مقيدة سنة محمد ﷺ (^٧).\n_________\n(^١) هو: الثوري.\n(^٢) ابن دينار أبو عبيد المصري.\n(^٣) ابن حيَّة الثقفي البصري.\n(^٤) جبير بن حيّة بن مسعود الثقفي. شهد الفتوح في عهد عمر.\n(^٥) ابن عمر ﵁ ملتقى الإسناد مع مسلم.\n(^٦) وفي (م) \"بدنته\".\n(^٧) أخرجه مسلم في كتاب الحج باب نحر البدن قياما مقيدة، انظر (٢/ ٩٥٦) حديث رقم (٣٥٨).\nوالبخاري كتاب الحج باب نحر الإبل مقيدة، حديث رقم (١٧١٣) انظر: الفتح (٤/ ٣٧٥).","vol":"16","page":129},{"text":"٨٣٤٠ - حدثنا محمد بن إسحاق الصاغاني، قال: حدثنا روح بن\n⦗١٣٠⦘ عبادة، قال: حدثنا شعبة، عن يونس بن عبيد (^١)، عن زياد بن جبير أنّ ابن عمر رأى رجلا قد أناخ بدنته، وهو يريد أن ينحرها، قال: قيام (^٢) مقيدة سنة أبي القاسم ﷺ (^٣).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في يونس بن عبيد.\n(^٢) هكذا في النسخ الخطية.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٣٩).","vol":"16","page":129},{"text":"٨٣٤١ - حدثنا أبو قلابة، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة بنحوه (^١). قال أبو عوانة: كذا هو عندي.\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في شيخ شعبة -يونس بن عبيد-.\nوالحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٣٩).","vol":"16","page":130},{"text":"<span data-type='title' id=toc-1145>بَيَانُ الخَبرِ الدَّالِّ على إِجَازَةِ شَرِكَةِ السَّبعةِ في البَقَرةِ للأُضحِيَةِ.</span>","vol":"16","page":131},{"text":"٨٣٤٢ - حدثنا عيسى بن أحمد العسقلاني، قال: حدثنا يعلى بن عبيد قال: حدثنا عبد الملك (^١)، عن عطاء، عن جابر، قال: كنا نتمتع مع رسول الله ﷺ فنذبح البقرة عن سبعة (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في عبد الملك: وهو ابن أبي سليمان العرزمي.\n(^٢) أخرجه مسلم، كتاب الحج باب الاشتراك في الهدي، وإجزاء البقرة والبدنة كل منهما عن سبعة (٢/ ٩٥٦) حديث رقم (٣٥٥).","vol":"16","page":131},{"text":"٨٣٤٣ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أنّ مالكًا (^٢) أخبره (^٣)، عن أبي الزبير، عن جابر، أنَّه قال: نحرنا مع رسول الله ﷺ عام الحديبية (^٤) البدنة عن سبعة، والبقرة عن سبعة (^٥).\n_________\n(^١) في (م) \"حدثنا\".\n(^٢) مالك موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢١٨/ ب).\n(^٤) من قوله: \"عام الحديبية\" إلى آخر الحديث ليس في (م).\n(^٥) أخرجه مسلم كتاب الحج: باب الاشتراك في الهدي (٢/ ٩٥٥) حديث رقم (٣٥٠).","vol":"16","page":131},{"text":"<span data-type='title' id=toc-1146>مُبْتَدَأ كِتَابِ تَحْرِيمِ الخَمْرِ وَتَحْرِيمِ المُسْكِرِ، وَمَا جَاءَ فِيهَا.</span>","vol":"16","page":132},{"text":"<span data-type='title' id=toc-1147>بَابُ (^١) الخَبَرِ الدَّالِّ على أنّ الخَمْرَ وَشُرْبَها في الابتَداءِ كانَ مُبَاحًا، وَصفَةِ تَحْرِيمها، وأَنَّ خُمُورَهم يَومَ حُرِّمَت كَانَت تَمرًا، وَبُسْرا (^٢) وَهيَ الفَضِيخ </span>(^٣).\n_________\n(^١) في (ل) \"بيان\" وفي (م) \"باب بيان\".\n(^٢) البُسْر: البلح إذا فصل لونه إلى الحمرة أو الصفرة. انظر: كتاب النخل لأبي حاتم (ص ٧٦).\n(^٣) الفضيح: شراب يتخذ من البسر المشدوخ فإن كان معه تمر فهو خليط.\nانظر: تفسير غريب ما في الصحيحين (ص ٢٤٢)، النهاية (٣/ ٤٥٣).","vol":"16","page":132},{"text":"٨٣٤٤ - حدثنا الحسن بن أبي الربيع الجُرْجَاني (^١) قال: حدثنا عبد الرزاق (^٢)، عن ابن جريج ح\nوحدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد، قال: قال (^٣) ابن جريج: أخبرني ابن شهاب عن علي بن الحسين، عن أبيه، عن\n⦗١٣٣⦘ علي بن أبي طالب قال: أصبت شارفا (^٤) مع رسول الله ﷺ في المغنم (^٥) يوم بدر، وأعطاني رسول الله ﷺ شارفا أخرى فأنختها (^٦) يومًا عند باب رجل من الأنصار، وأنا أريد أن أحمل عليها (^٧) إذخر لأبيعه ومعي صائغ (^٨) من بني قينقاع؛ فأستعين به على وليمة فاطمة، وحمزة بن عبد المطلب يشرب في ذلك البيت معه قينة (^٩) تُغنيه، فقالت: ألا يا حَمْز للشُّرُف النِّواء (^١٠)، فثار إليهما حمزة بالسيف فجب (^١١) أسنمتهما وبقر (^١٢) خواصرهما، ثم أخذ من\n⦗١٣٤⦘ أكبادهما.\nقلت لابن شهاب: ومن السنام؟ قال: قد جَبّ أسنمتهما فذهب بهما.\nقال ابن شهاب: فقال علي: فنظرت إلى منظر أفظعني فأتيت نبيّ ﷺ وعنده زيد بن حارثة فأخبرته الخبر، فخرج معي، ومعه زيد فانطلقت معه فدخل على حمزة فتغيظ عليه، فرفع حمزة بصره وقال: هل أنتم إلا عبيد لآبائي!، فرجع رسول الله (^١٣) ﷺ يقهقر (^١٤) حتى خرج عنهم (^١٥).\nرواه يحيى بن يحيى، عن الحجاج (^١٦).\n_________\n(^١) في (ل) و(م) زيادة \"ببغداد\".\nوهو الحسن بن يحيى بن الجعد العبدي، أبو علي الجرجاني -بضم الجيم وسكون الراء المهملة والجيم والنون، نسبة إلى بلدة جرجان، الأنساب (٢/ ٤٠).\n(^٢) عبد الرزاق، وحجاج بن محمد -في الإسناد الثاني- موضع التقاء المصنف مع مسلم.\n(^٣) في (ل) و(م): \"حدثنا ابن جريج\".\n(^٤) الشارف: المسنة من النوق، والجمع شُرَف.\nتفسير غريب ما في الصحيحين (ص ٥٤).\n(^٥) المغنم: ما أصيب من أموال أهل الحرب، وأوجب عليه المسلمون بالخيل والركاب.\nالنهاية (٣/ ٣٨٩).\n(^٦) نهاية (ل ٧/ ١/ ب).\n(^٧) في (ل) \"عليهما\".\n(^٨) في (ل) و(م) \"صانع\".\n(^٩) قينة: مغنية. تفسير غريب ما في الصحيحين (ص ٥٤).\n(^١٠) الشرف: بضم الشين والراء، وتسكين الراء أيضا -جمع شارف وهي المسنة من النوق.\nوالنواء: بكسر النون وتخفيف الواو بالمد- أي: السِّمان، جمع ناوية وهي السمينة.\nانظر: تفسير غريب ما في الصحيحين (ص ٥٤)، شرح مسلم للنووي (١٣/ ١٥٤).\n(^١١) جَبَّ: قطع. النهاية (١/ ٢٣٣).\n(^١٢) بقر: شق وفتح. النهاية (١/ ١٤٤).\n(^١٣) نهاية (ك ٤/ ٢١٩/ أ).\n(^١٤) القَهْقَرى: الرجوع على العقبين. تفسير غريب ما في الصحيحين (ص ٥٤).\n(^١٥) أخرجه مسلم الأشربة، باب تحريم الخمر (٣/ ١٥٦٨) حديث رقم (١).\nوالبخاري كتاب الحرث والمزارعة، باب بيع الحطب، حديث رقم (٢٣٧٥) انظر: الفتح (٥/ ٣٢٢).\n(^١٦) ومن طريق يحيى بن يحيى أخرجه مسلم في الموضع المتقدم.","vol":"16","page":132},{"text":"٨٣٤٥ - حدثنا أبو داود الحراني، وابن الجنيد الدقاق، وأبو أمية، قالوا: حدثنا أبو عاصم (^١)، قال: أخبرنا ابن جريج (^٢)، عن ابن شهاب\n⦗١٣٥⦘ بإسناده وذكر الحديث بطوله (^٣) (^٤).\n_________\n(^١) هو: الضحاك بن مخلد.\n(^٢) ابن جريج موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ٢ / أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٤٤).","vol":"16","page":134},{"text":"٨٣٤٦ - حدثنا علي بن عبد الرحمن بن المغيرة المخزومي (^١)، والصاغاني (^٢)، قالا: حدثنا سعيد بن كثير بن عُفير، قال: حدثنا عبد الله بن وهب، قال: حدثني (^٣) يونس بن يزيد، عن ابن شهاب، قال: حدثني علي بن حسين بن علي بن أبي طالب، أنّ الحسين بن علي أخبره أنّ عليًّا قال: كانت لي شارف (^٤) من نصيبي من المغنم يوم بدر، وكان رسول الله ﷺ أعطاني شارفًا من الخُمس يومئذ، فلمَّا أردت أن أبتني بفاطمة بنت رسول الله ﷺ، واعدت رجلًا صوَّاغًا من بني قينقاع أن يرتحل معي فنأتي بإذخر أردتُ أن أبيعه من الصوَّاغين، فأستعين به في وليمة عرسي، فبينا أنا أجمع لشارفيّ متاعًا من الأقتاب (^٥)\n⦗١٣٦⦘ والغرائر (^٦) والحبال وشارفيّ مناختان إلى جنب حجرة رجل من الأنصار حتى جمعت ما جمعت؛ فإذا شارفي قد أجببت أسنمتهما، وبقرت خواصرهما وأخذ من أكبادهما، فلم أملك عينيّ حين رأيت ذلك المنظر منهما. فقلت: من فعل هذا؟ فقالوا: فعله حمزة بن عبد المطلب، وهو في هذا البيت في شَرْب (^٧) من الأنصار غنته قينةٌ وأصحابه، فقالت في غناها: ألا يا حمْز للشُّرُفِ النِّواء.\nفقام حمزة إلى السيف فاجتب أسنمتهما وبقر خواصرهما (^٨)، وأخذ من أكبادهما. قال علي: فانطلقت حتى دخلت على رسول الله ﷺ وعنده زيد بن حارثة، قال: فعرف رسول الله ﷺ في وجهي الذي لقيت؛ فقال رسول الله ﷺ: [ما لَكَ]؟ (^٩) قلت: يا رسول الله (^١٠): ما رأيت كاليوم قط عدا حمزةُ على ناقَتيَّ فاجتب أسنمتهما وبقر خواصرهما، وها هو ذا في بيت معه شَرْب. قال: فدعا رسول الله ﷺ\n⦗١٣٧⦘ بردائه فارتداه؛ ثم انطلق يمشي فاتبعته أنا وزيد بن حارثة حتى جاء الباب الذي فيه حمزة فاستأذن فاذنوا له؛ فإذا هم شَرْب، فطفق رسول الله ﷺ يلوم حمزة فيما فعل. وإذا حمزة ثَمِل (^١١) مُحْمَرّة عيناه، فنظر حمزة إلى رسول الله ﷺ ثم صَعّد النظر، فنظر إلى ركبتيه، ثم صعّد النظر فنظر إلى سرَّتِه، ثم صعّد النظر فنظر إلى وجهه ثم قال حمزة: هل أنتم إلا عبيد لأبي!، فعرف رسول الله ﷺ أنَّه ثَمِل فنكص رسول الله ﷺ على عقبيه القهقرى فخرج وخرجنا معه.\nرواه مسلم عن الصاغاني (^١٢).\n_________\n(^١) هو الملقب: علّان. المصري.\n(^٢) في (ل) و(م) \"أبو بكر بن إسحاق الصاغاني\".\nوالصاغاني هو موضع الالتقاء مع مسلم؛ ومن طريق علي بن عبد الرحمن بن المغيرة الملتقى في سعيد بن كثير.\n(^٣) في (ل) \"أخبرني\".\n(^٤) في الأصل \"شارفا\" والتصحيح من (ل).\n(^٥) الأقتاب: جمع القَتَب وهو رَحْل صغير على قدر السنام. والقِتب -بالكسر- جميع أداة السَّانِية من أعلافها وحبالها. انظر: الصحاح (١/ ١٩٨).\n(^٦) الغَرائر جمع الغِرارة -بالكسر- شبه العِدْل للتِّبْن. قيل: إنها مُعَرّبة.\nانظر: الصحاح (٢/ ٧٦٩)، قصد السبيل (٢/ ٣١٤).\n(^٧) الشَّرْب: -بفتح الشين، وسكون الراء- الجماعة يشربون الخمر. النهاية (٢/ ٤٥٥).\n(^٨) نهاية (ل ٧/ ٢ / ب).\n(^٩) \"ما لَكَ\" زيادة من (ل) و(م).\n(^١٠) نهاية (ك ٤/ ٢١٩ / ب).\n(^١١) الثَّمِل: الذي أَخَذ منه الشَّراب والسُّكر. النهاية (١/ ٢٢٢).\n(^١٢) أخرجه مسلم كتاب الأشربة باب تحريم الخمر وبيان أنها تكون من عصير العنب (٣/ ١٥٦٩) حديث رقم (٢).\nوأخرجه البخاري من طريق يونس بن يزيد عن ابن شهاب، في البيوع، باب ما قيل في الصوَّاغ. حديث رقم (٢٠٨٩) انظر: الفتح (٥/ ٤٠).","vol":"16","page":135},{"text":"٨٣٤٧ - حدثنا علي بن عثمان النفيلي، قال: حدثنا عثمان بن صالح (^١)، قال: حدثنا عبد الله بن وهب (^٢)، عن يونس بن يزيد، عن ابن شهاب، عن علي بن الحسين، أن حسين بن علي (^٣) أخبره أن عليا قال:\n⦗١٣٨⦘ كان لي شارف فذكر مثله بطوله إلا أنَّه قال: هل أنت إلا عبد (^٤) لآبائي (^٥).\nرواه عبدان (^٦)، عن ابن المبارك، عن يونس بمثله.\n_________\n(^١) ابن صفوان السهمي، أبو يحيى المصري.\n(^٢) ابن وهب موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ٣/ أ).\n(^٤) في الأصل \"عبيد\" والتصحيح من (ل) و(م)، ويمكن أن يكون ما في الأصل صوابا -من حيث السياق- إذا كان \"عُبَيد\" -مصغرا، لا جمعًا.\n(^٥) أخرجه مسلم كتاب الأشربة باب تحريم الخمر (٣/ ١٥٦٩) حديث رقم (٢)، والبخاري كتاب فرض الخمس، باب فرض الخمس، حديث رقم (٣٠٩١) انظر: الفتح (٦/ ٣١٥).\n(^٦) ومن طريق عبدان عن ابن المبارك أخرجه مسلم والبخاري -في الموضع المتقدم بيانه- ورقمه عند مسلم (٢) الإسناد الثاني.","vol":"16","page":137},{"text":"٨٣٤٨ - حدثنا يونس بن عبد الأعلى، والربيع بن سليمان المرادي، قالا: حدثنا ابن وهب (^١)، أن مالكًا حدثه، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك أنَّه قال: كنت أسقي أبا عبيدة بن الجراح، وأبا طلحة، وأُبيّ بن كعب شرابا من فضيخ وتمر، فجاءهم آتٍ فقال لهم: إِنّ الخمر قد حُرِّمت.\nفقال أبو طلحة: يا أنس قم إلى هذه الجرار (^٢) فاكسرها؛ فقمت\n⦗١٣٩⦘ إلى مِهراس (^٣) لنا فضربتها بأسفله حتى تكسرت (^٤).\nقال الربيع بن سليمان: أبو طلحة كان يملك الجرار (^٥) (^٦).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم.\n(^٢) جمع جرّة وهو الإناء من الفخار. انظر: النهاية (١/ ٢٦٠).\n(^٣) المهراس: -بكسر الميم- ضخرة منقورة تَسَعَ كثيرًا من الماء.\nانظر: النهاية (٥/ ٢٥٩)، شرح النووي (١٣/ ١٦١).\n(^٤) أخرجه مسلم كتاب الأشربة باب تحريم الخمر وبيان أنها تكون من عصير العنب ومن التمر والبسر والزبيب وغيرها مما يسكر. (٣/ ٥٧٢) حديث رقم (٥).\nوالبخاري. كتاب الأشربة، باب نزل تحريم الخمر وهي من البسر والتمر، حديث رقم (٥٥٨٢) انظر: الفتح (١١/ ١٥٧).\n(^٥) نهاية (ك ٤/ ٢٢٠ / أ).\n(^٦) في (ل) و(م) زيادة: \"رواه مسلم عن يحيى بن أيوب، عن ابن علية، عن عبد العزيز بن صهيب قال: سألوا أنسًا عن الفضيخ فذكر الحديث\".","vol":"16","page":138},{"text":"٨٣٤٩ - حدثنا الصاغاني، قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا سليمان التيمي (^١)، عن أنس بن مالك ﵁ قال: كنت قائما على الحي -عمومتي- وأنا أصغرهم سنًّا أسقيهم من فضيخ لهم، قال: قلت: وما هو؟ قال: بسر ورطب، قال: فجاء رجل فقال: قد حرمت الخمر. قال: فقالوا: يا أنس أكْفِئْها قال: فكفأناها.\nقال: وقال أبو بكر بن أنس: كانت خمورهم يومئذ.\n⦗١٤٠⦘ قال سليمان: وحدثني بعضه أصحابنا أن أنسًا قال ذلك (^٢) (^٣).\n_________\n(^١) سليمان التيمي هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٧/ ٣/ ب).\n(^٣) أخرجه مسلم كتاب الأشربة باب تحريم الخمر (٣/ ١٥٧١) حديث رقم (٥).\nوأخرجه البخاري من طريق سليمان التيمي عن أنس في الأشربة باب نزل تحريم الخمر وهي من البسر والتمر، حديث رقم (٥٥٨٣) انظر: الفتح (١١/ ١٥٧).","vol":"16","page":139},{"text":"٨٣٥٠ - حدثنا أبو حاتم (^١)، قال: حدثنا الأنصاري (^٢)، قال: حدثنا سليمان التيمي (^٣)، عن أنس، قال: كنت على الحي أسقيهم، وذكر الحديث.\nفقال أبو بكر بن أنس: كانت خمورهم يومئذ (^٤) (^٥).\n_________\n(^١) هو: محمد بن إدريس الرازي.\n(^٢) هو: محمد بن عبد الله الأنصاري.\n(^٣) سليمان هو موضع التقاء المصنف مع مسلم.\n(^٤) هذا الحديث ليس في (م).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٤٩).","vol":"16","page":140},{"text":"٨٣٥١ - حدثنا أبو داود الحراني، ومحمد بن عبد الملك الواسطي (^١) قالا (^٢): حدثنا يزيد بن هارون، قال: أخبرنا سليمان التيمي (^٣)، عن أنس قال: كنت قائما على عمومتي أسقيهم،\n⦗١٤١⦘ وهم يشربون يومئذ شرابا لهم، إذ دخل عليهم رجل فقال: هل علمتم أنّ الحمر قد حُرِّمَتْ؟، قالوا: يا أنس أكْفِئْها، فأكفأتها، فوالله ما عادوا فيها حتى لقوا الله.\nقال: فقلت: ما كان شرابهم؟ قال: البسر والرطب.\nفقال أبو بكر بن أنس -وأنس في الحلقة- كانت خمورهم يومئذ، فما أنكر عليه أنس (^٤).\n_________\n(^١) في (ل) و(م) \"الدقيقي\".\n(^٢) من قوله: \"قالا: حدثنا يزيد … \" إلى نهاية حديث رقم (٨٣٥٤) جاء في الأصل لحقا في أسفل الصفحة في الهامش الأيمن ثم في أعلاها.\n(^٣) سليمان التيمي موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٤٩).","vol":"16","page":140},{"text":"٨٣٥٢ - حدثنا عباس بن محمد بن حاتم، حدثنا المثنى بن معاذ بن معاذ (^١)، قال: حدثنا أبي، قال: سمعت سليمان التيمي (^٢) يقول: قدمت الكوفة فأتيت مجلس الأعمش فجلست إليه فقيل: هذا سليمان التيمي سمع من أنس بن مالك. فقال لي الأعمش: أنت سليمان التيمي؟ قلت: نعم. قال: سمعت من أنس بن مالك؟ قلت: نعم. قال: فأنت سمعت من أنس بن مالك وتجيء تجلس إلي كان ينبغي أن تقعد في أقصى بيت بالكوفة حتى نأتيك. هات حدثني عن أنس. قلت في نفسي: لأحدثنك بما تكره. قلت: حدثني أنس بن مالك قال: كنت قائما عند عمومتي\n⦗١٤٢⦘ من الحي أسقيهم (^٣). قال: لا أريد هذا الحديث، حدثني بغيره؛ فأعدته عليه ثم حدثتهم بغيره (^٤) (^٥).\n_________\n(^١) العنبري أبو الحسن البصري.\n(^٢) سليمان موضع الالتقاء مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٠/ ب).\n(^٤) نهاية (ل ٧/ ٤/ أ).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٤٩).\nمن فوائد الاستخراج: -ذكر أبي عوانة في هذا الطريق مكان تحديث سليمان التيمي بالحديث وهو الكوفة.","vol":"16","page":141},{"text":"٨٣٥٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: حدثني (^٢) عمرو بن الحارث، أن قتادة بن دعامة، حدثه أنّه سمع أنس بن مالك يقول: إن رسول الله ﷺ نهى أن يخلط التمر، والزهو (^٣) جميعًا، ثم يشرب، فإن ذلك كان عامة خمورهم يوم حرمت الحمر (^٤).\n⦗١٤٣⦘ قال يونس (^٥): أخبرنا ان وهب، وأشهب، عن مالك، قال: لا بأس بالخليطين للخل، وإنّما نُهي عنهما للنبيذ (^٦).\n_________\n(^١) ابن وهب موضع التقاء المصنف مع مسلم.\n(^٢) في (ل) \"أخبرني\".\n(^٣) الزهو: يقال: زها النخل يزهو إذا ظهرت ثمرته؛ وأزهى يزهي إذا صفر واحمر، وقيل هما بمعنى الاحمرار والاصفرار.\nانظر: النهاية (٢/ ٣٢٣).\n(^٤) أخرجه مسلم كتاب الأشربة، باب تحريم الخمر (٣/ ١٥٧٢) حديث رقم (٨).\nوأخرجه البخاري من طريق قتادة عن أنس: -بمعناه- في الأشربة باب من رأى ألا يخلط البسر والتمر، حديث رقم (٥٦٠٠) انظر: الفتح (١١/ ١٩٤).\n(^٥) في (ل) و(م) \"حدثنا يونس\".\n(^٦) في (ل) زيادة: \"روى مسلم بن قتيبة عن المثنى القصير عن قتادة عن أنس بن مالك ﵁ بذلك\".","vol":"16","page":142},{"text":"٨٣٥٤ - حدثنا أبو مسلم الكَجِّي (^١)، قال: حدثنا عبد الرحمن الشعيثي (^٢)، قال: حدثنا سعيد بن أبي عروبة (^٣)، عن قتادة، عن أنس قال: كنت أسقي أبا طلحة وأبا دجانة، وأُبي بن كعب في رهط من الأنصار، فدخل علينا داخل (^٤) فقال: حدث نزل تحريم الخمر فأكفأناها، وهي يومئذ خليط البسر، والتمر.\nقال أنس: لقد حرمت الحمر وإنّ عامة خمورهم (^٥) الفضيخ (^٦).\n⦗١٤٤⦘ رواه ابن علية، عن سعيد (^٧) (^٨).\n_________\n(^١) هو: إبراهيم بن عبد الله بن مسلم البصري، الكَجِّي -بفتح الكاف والجيم المشددة- نسبة إلى الكج وهو الجصّ.\n(^٢) عبد الرحمن بن حماد بن شعيث الشُعيثي -بضم الشين المعجمة، وفتح العين الهملة، وسكون الياء المنقوطة بن قطتين من تحتها وفي آخرها الثاء المثلثة -نسبة إلى شُعيث بطن من بني العنبر بن عمرو بن تميم نزلوا البصرة) الأنساب (٣/ ٤٣٦).\n(^٣) سعيد هو ملتقى إسناد المصنف مع مسلم.\n(^٤) في (م) \"رجل\".\n(^٥) في (ل): \"خمورهم يومئذ\".\n(^٦) أخرجه مسلم كتاب الأشربة باب تحريم الخمر (٣/ ١٥٧١) حديث رقم (٧). =\n⦗١٤٤⦘ = والبخاري في الأشربة باب من رأى ألا يخلط البسر والتمر، حديث رقم (٥٦٠٠) انظر: الفتح (١١/ ١٩٤).\n(^٧) مع آخر الحديث ينتهي اللحق -المشار إليه سابقا- في (هـ ٨/ ٩٣/ ب).\n(^٨) ومن طريق ابن علية عن سعيد أخرجه مسلم.","vol":"16","page":143},{"text":"٨٣٥٥ - حدثنا أبو داود الحراني، وأبو أمية، قالا: حدثنا مسلم بن إبراهيم (^١)، قال: حدثنا هشام الدستوائي (^٢)، عن قتادة، عن أنس بن مالك، قال: إنّي لأسقي أبا طلحة وأبا دجانة، وسهيل بن بيضاء من خليط بسر وتمر إذ حرمت (^٣) الخمر، وأنا يومئذ ساقيهم وأصغرهم، فدفقتها، وإناّ نَعُدُّها يومئذ الخمر (^٤).\n_________\n(^١) الأزدي الفراهيدي -مولاهم- أبو عمرو البصري.\n(^٢) هشام ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٤/ ٧/ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٥٤) ورقمه عند مسلم (٧) الإسناد الثاني.\nمن فوائد الاستخراج: -ذكر أبي عوانة لمتن حديث هشام عن قتادة تامًّا، ومسلم ذكر بعضه وأحال على رواية سعيد بن أبي عروبة عن قتادة.","vol":"16","page":144},{"text":"٨٣٥٦ - حدثنا أبو داود الحراني، وجعفر بن محمد الصائغ، قالا:\n⦗١٤٥⦘ حدثنا عفَّان بن مسلم، قال: حدثنا حماد بن سلمة (^١)، قال: حدثنا ثابت (^٢)، وحميد، عن أنس بن مالك، قال: كنت أسقي أبما طلحة وسهيل بن بيضاء وأبا عبيدة بن الجراح وأبا دجانة خليط البسر والتمر حتى أسرعت فيهم فمر رجل فنادى فقال: ألا إنّ الخمر قد حرمت قال: فوالله ما انتظروا أن يعلموا أحقًّا ما قال أو (^٣) باطلًا، فقالوا (^٤) اكفء إناءك يا أنس فكفأتها فلم ترجع إلى رؤوسهم حتى لقوا الله ﷿.\nوكان خمرهم يومئذ البسر والتمر (^٥) (^٦).\n_________\n(^١) ابن دينار البصري أبو سلمة. ت/ ١٦٧ هـ.\nقال ابن معين في رواية ابن أبي خيثمة وأحمد في رواية أبي طالب: \"هو أثبت الناس في حميد الطويل\". انظر: الجرح والتعديل (٣/ ١٤١)، تهذيب الكمال (٧/ ٢٥٣).\n(^٢) ثابت هو موضع الالتقاء مع مسلم. وفي الطريق الثاني عن حميد عن أنس ملتقى الإسناد في الصحابي: \"أنس\".\n(^٣) في (ل) \"أَمْ\".\n(^٤) نهاية (ك ٤/ ٢٢١/ أ).\n(^٥) أخرجه مسلم كتاب الأشربة، باب تحريم الخمر (٣/ ١٥٧٠) حديث رقم (٣).\nوالبخاري من طريق ثابت عن أنس في المظالم، باب صب الخمر في الطريق، حديث رقم (٢٤٦٤) انظر: الفتح (٥/ ٤٠٤).\n(^٦) كتب في الأصل بعد نهاية الحديث: \"يتلوه: حدثنا أبو داود الحراني، وأبو داود السجزي. الحديث. =\n⦗١٤٦⦘ = الحمد لله رب العالمين، والصلاة على محمد وعلى آله وحسبنا الله ونعم المعين\".\nثم كتب في اللوحة التالية: \"الجزء السادس والعشرون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق الإسفراييني رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري عن شيخه أبي نعيم عبد الملك بن الحسن الإسفراييني عن أبي عوانة\" / (هـ ٨/ ٩٥/أ).","vol":"16","page":144},{"text":"٨٣٥٧ - حدثنا (^١) أبو داود الحراني، وأبو داود السجزي (^٢)، قالا: حدثنا سليمان بن حرب (^٣)، قال: حدثنا حماد بن زيد (^٤)، عن ثابت، عن أنس، قال: كنت ساقي القوم حين حرمت الخمر في منزل أبي طلحة، وما شرابنا يومئذ إلا الفضيخ، فدخل علينا رجل فقال: إنّ الخمر قد حرمت، ونادى منادي رسول الله ﷺ، قلنا هذا منادي رسول الله ﷺ (^٥) (^٦).\n_________\n(^١) قبل الحديث في الأصل \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر بفضلك.\nالحمد لله رب العالمين والصلاة على محمد وعلى آله أجمعين.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري ﵁ قال: أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني، قال: \"\n(^٢) في (ل) و(م) \"واللفظ له\".\n(^٣) ابن بجيل الأزدي، أبو أيوب البصري.\n(^٤) حماد بن زيد هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٥٦).\n(^٦) في (ك) زيادة في آخر الحديث: \"وما كان شرابهم إلا الفضيخ\" وهي في الأصل ضمن كلام مشار عليه بالحذف فيه تكرار واضطراب.","vol":"16","page":146},{"text":"٨٣٥٨ - حدثنا يوسف بن يعقوب القاضي، قال: حدثنا أبو الربيع (^١)، قال: حدثنا حماد بن زيد (^٢)، قال: حدثنا ثابت، عن أنس، قال: كنت ساقي القوم يوم حرمت الخمر في بيت أبي طلحة، وما شرابهم إلا الفضيخ البسر والتمر، فإذا مناد ينادي فقال: اخرج فانظر فخرجت فنظرت، فإذا منادي النبيّ ﷺ: ألا إنّ الخمر قد حُرّمت، قال فَجَرَت في سكك المدينة، فقال: أبو طلحة اخرج فأهرقها، فأهرقتها فقالوا أو قال بعضهم لبعض: قُتِل فلان، وقتل فلان وهي في بطونهم.\nفلا أدري هو من حديث أنس - فأنزل الله ﷿: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ …﴾ (^٣) (^٤).\n_________\n(^١) أبو الربيع -سليمان بن داود- موضع التقاء المصنف مع مسلم.\n(^٢) نهاية (ل ٧/ ٥/ أ).\n(^٣) سورة المائدة آية رقم (٩٣).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٥٦).","vol":"16","page":147},{"text":"٨٣٥٩ - حدثنا يوسف، قال: حدثنا محمد بن أبي بكر (^١)، قال: حدثنا حماد (^٢) بإسناده [نحوه] (^٣).\n⦗١٤٨⦘ قال حماد: وكان ثابت يُتْبِع هذا (^٤) لا أدري عن أنس أم لا: وقال بعضهم قُتِل فلان، وفلان، وفلان وفي بطونهم الخمر فأنزل الله ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا …﴾ الآية (^٥) (^٦).\n_________\n(^١) ابن علي بن عطاء المقدمي؛ أبو عبد الله الثقفي مولاهم.\n(^٢) في (ل) و(م) \"حماد بن زيد\".\n(^٣) ما بين القوسين زيادة من (ل) و(م).\n(^٤) في الأصل \"هذا الحديث\" وشطب على كلمة الحديث.\n(^٥) سورة المائة آية رقم (٩٣).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٥٦).","vol":"16","page":147},{"text":"<span data-type='title' id=toc-1148>بَيَانُ الخَبَرِ المُبَين أَنَّ الخمْرَ هِيَ مِن التَّمْرِ وَالعِنَبِ </span>(^١).\n_________\n(^١) هذه الترجمة ليست موجودة في (ل) و(م).","vol":"16","page":149},{"text":"٨٣٦٠ - حدثنا علي بن سهل الرملي، قال: حدثنا الوليد بن مسلم (^١)، قال: سمعت أبا عمرو الأوزاعي (^٢)، قال: سمعت أبا كثير ح\nوأخبرني العباس بن الوليد بن مزيد (^٣)، قال: حدثني (^٤) أبي (^٥)، قال: حدثنا الأوزاعي، قال: حدثني أبو كثير، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"الخمر من هاتين الشجرتين (^٦): النخلة والعنبة\" (^٧).\n_________\n(^١) القرشي أبو العباس الدمشقي مولى بني أمية.\n(^٢) الأوزاعي ملتقى إسناد المصنف مع مسلم.\n(^٣) العُذَري، أبو الفضل البيروتي.\n(^٤) نهاية (ك ٤/ ٢٢١ / ب).\n(^٥) هو الوليد بن مزيد العذري أبو العباس البيروتي.\n(^٦) نهاية (ل ٧/ ٥ / ب).\n(^٧) أخرجه مسلم: كتاب الأشربة، باب بيان أن جميع ما ينبذ مما يتخذ من النخل والعنب يسمى خمرًا (٣/ ١٥٧٣) حديث رقم (١٤).","vol":"16","page":149},{"text":"٨٣٦١ - حدثنا علي بن حرب، قال: حدثنا وكيع (^١)، قال: حدثنا عكرمة بن عمار، قال: سمعت أبا كثير يحدث، عن أبي هريرة قال: قال\n⦗١٥٠⦘ رسول الله ﷺ: \"الخمر من هاتين الشجرتين: الكرمة، والنخلة\" (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في وكيع.\n(^٢) أخرجه مسلم انظر حديث [٨٣٦٠] رقمه عند مسلم (١٥).\nمن فوائد الاستخراج: تصريح عكرمة بن عمار بالسماع -وهو مدلس- وقد عنعن عند مسلم.","vol":"16","page":149},{"text":"٨٣٦٢ - حدثنا علي (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا عقبة التَّوْأَم، عن أبي كثير، عن أبي هريرة عن النبيّ ﷺ. بمثله (^٣) (^٤).\n_________\n(^١) هو ابن حرب.\n(^٢) وكيع هو موضع التقاء المصنف مع مسلم.\n(^٣) قوله \"عن أبي هريرة\" إلى آخره ليس في (ك).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه في مسلم (١٥).","vol":"16","page":150},{"text":"٨٣٦٣ - حدثنا إبراهيم بن مرزوق البصري، قال: حدثنا أبو عاصم، عن الأوزاعي (^١)، عن أبي كثير، وعكرمة بن عمار، عن أبي كثير وهشام الدستوائي (^٢)، عن يحيى بن أبي كثير، عن أبي كثير، عن أبي هريرة، قال: قال رسول الله ﷺ: \"الخمر من هاتين الشجرتين: النخلة، والعنبة\" (^٣).\nوقال مرة إبراهيم: التمر والعنب.\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في الأوزاعي، وعكرمة بن عمار، ومن طريق هشام في يحيى ابن أبي كثير.\n(^٢) هو: هشام بن أبي عبد الله سَنْبَرَة الرَّبَعي، الدستوائي.\n(^٣) أخرجه مسلم انظر حديث (٨٣٦٠) ورقمه عند مسلم (١٣، ١٤، ١٥).","vol":"16","page":150},{"text":"٨٣٦٤ - حدثنا العباس بن محمد، وأبو البَختري (^١)، قالا: حدثنا أبو داود الحَفَري عمر بن سعد (^٢)، عن سفيان الثوري، عن الأوزاعي (^٣)، عن أبي كثير -يعني السحيمي- عن أبي هريرة، عن النبيّ ﷺ قال: \"الخمر من هاتين الشجرتين النخلة والعنبة\" (^٤).\n_________\n(^١) أبو البختري: أوله باء مفتوحة معجمة بواحدة، وخاء معجمة، وتاء معجمة باثنتين من فوقها.\nانظر: الإكمال (١/ ٤٥٩، ٤٦١). وهو: عبد الله بن محمد بن شاكر العنبري.\n(^٢) هو: عمر بن سعد بن عبيد الحَفَري -بفتح المهملة والفاء- نسبة إلى موضع بالكوفة، الأنساب (٢/ ٢٣٧).\n(^٣) الأوزاعي: ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٦٠).","vol":"16","page":151},{"text":"٨٣٦٥ - حدثنا عمار بن رجاء، قال: حدثنا أبو عامر العقدي، قال: حدثنا عكرمة بن عمار (^١) ح\nوحدثنا يوسف (^٢)، قال: حدثنا أبو الوليد (^٣)، قال: حدثنا عكرمة، عن أبي كثير السحيمي، قال: حدثني أبو هريرة، أن رسول الله ﷺ قال: \"الخمر من هاتين الشجرتين (^٤) النخلة والعنبة\" (^٥).\n_________\n(^١) عكرمة موضع التقاء المصنف مع مسلم.\n(^٢) هو: القاضي.\n(^٣) هو: هشام بن عبد الملك الطيالسي.\n(^٤) نهاية (ل ٧/ ٦/ أ).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٥).","vol":"16","page":151},{"text":"٨٣٦٦ - حدثنا حمدان بن يوسف السلمي (^١)، قال: حدثنا النضر بن محمد (^٢)، قال: حدثنا عكرمة بن عمار (^٣)، قال: حدثنا أبو كثير، قال: سمعت أبا هريرة يقول: قال النبيّ ﷺ: \"الخمر من هاتين الشجرتين: النخلة، والعنبة\" (^٤).\n_________\n(^١) هو: أحمد بن يوسف وحمدان لقب له.\n(^٢) ابن موسى الجُرَشي -بضم الجيم وفتح الراء، وآخرها شين معجمة- نسبة إلى جُرَش بطن من حمير، الأنساب (٢/ ٤٤).\n(^٣) عكرمة ملتقى إسناد المصنف مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٥).","vol":"16","page":152},{"text":"٨٣٦٧ - حدثنا يوسف القاضي، قال: حدثنا يحيى بن عربي (^١)، قال: حدثنا خالد بن الحارث (^٢)، عن سعيد بن أبي عروبة (^٣)، قال: حدثني عكرمة (^٤) بن عمار (^٥) بمثله (^٦).\n_________\n(^١) هو يحيى بن حبيب بن عربي الحارثي الشيباني، أبو زكريا البصري. ت/ ٢٤٨ هـ.\nقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ثقة مأمون\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٩/ ١٣٧)، المعجم المشتمل (ص ٣١٧)، الثقات (٩/ ٢٦٥).\n(^٢) ابن عبيد بن سلمان الهجيمي، أبو عثمان البصري.\n(^٣) هو سعيد بن مهران العدوي، أبو النضر البصري.\n(^٤) نهاية (ك ٤/ ٢٢٢/ أ).\n(^٥) عكرمة موضع التقاء المصنف مع مسلم.\n(^٦) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٥).","vol":"16","page":152},{"text":"٨٣٦٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عكرمة بن عمار (^١)، عن أبي كثير، عن أبي هريرة، عن النبيّ ﷺ قال: \"الخمر من هاتين الشجرتين: النخلة، والعنبة\" (^٢) (^٣).\n_________\n(^١) موضع الالتقاء مع مسلم في عكرمة بن عمار.\n(^٢) جاء هذا الحديث في (ل) و(م) بعد حديث رقم (٨٣٦٩).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٣٦٨) ورقمه عند مسلم (١٥).","vol":"16","page":153},{"text":"٨٣٦٩ - حدثنا أبو قلابة البصري، قال: حدثنا أبو عَتَّاب (^١)، قال: حدثنا شعبة، عن عكرمة بن عمار (^٢)، عن أبي كثير الأعمى، عن أبي هريرة، قال: قال النبيّ ﷺ: \"الخمر من التمر، والعنبة\" (^٣).\n_________\n(^١) هو سهل بن حماد العنقزي البصري.\n(^٢) عكرمة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٥).","vol":"16","page":153},{"text":"٨٣٧٠ - حدثنا الدبري، قال: حدثنا (^١) عبد الرزاق، عن معمر (^٢)، عن يحيى بن أبي كثير (^٣)، قال: أخبرني (^٤) أبو كثير، أنَّه سمع أبا هريرة، يقول: قال\n⦗١٥٤⦘ رسول الله ﷺ: \"الخمر من هاتين الشجرتين: النخلة والعنبة\" (^٥).\n_________\n(^١) في (ك) \"أخبرنا\".\n(^٢) ابن راشد الأزدي أبو عروة البصري.\n(^٣) يحيى بن أبي كثير موضع التقاء المصنف مع مسلم.\n(^٤) في (ل) و(م) \"حدثني\".\n(^٥) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٣).","vol":"16","page":153},{"text":"٨٣٧١ - حدثنا أبو داود السجزي، قال: حدثنا أبو سلمة (^١)، قال: حدثنا أبان (^٢)، عن يحيى بن أبي كثير (^٣) بإسناده مثله (^٤).\nرواه مسلم (^٥)، عن زهير (^٦)، عن ابن علية، عن حجاج بن أبي عثمان، حدثنا يحيى ابن أبي كثير بإسناده مثله (^٧).\n_________\n(^١) هو: موسى بن إسماعيل التَبُوذكي البصري.\n(^٢) هو: أبان بن يزيد العطار البصري.\n(^٣) يحيى بن أبي كثير موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه في مسلم (١٣).\n(^٥) انظر: الصحيح كتاب الأشربة، باب بيان أن جميع ما ينبذ مما يتخذ من النخل والعنب يسمى خمرا (٣/ ١٥٧٣) حديث رقم (١٣).\n(^٦) في (ل) زيادة \"ابن حرب\" وهو كذلك في مسلم.\n(^٧) نهاية (ل ٧/ ٦/ ب).","vol":"16","page":154},{"text":"٨٣٧٢ - حدثنا علي بن حرب، قال: حدثنا وكيع (^١)، عن عكرمة، وعقبة بن التَّوْأَم، عن أبي كثير بمثله، وقال: \"من هاتين الشجرتين: الكرمة والنخلة\" (^٢) (^٣).\n_________\n(^١) وكيع موضع التقاء المصنف مع مسلم.\n(^٢) هذا الحديث جاء في الأصل لحقًا.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٣٦٠) ورقمه عند مسلم (١٥).","vol":"16","page":154},{"text":"<span data-type='title' id=toc-1149>بَابُ (^١) تَحْرِيمِ الشَّرَابِ مِن العَسَل المُسَمَّى البِتْعِ (^٢) إِذا أسْكَرَ، وَكَذَلِك مِن الشَّعِيرِ والذُّرَةِ والمُسَمَّى المِزرَ (^٣)، والشَّرَابِ مِن البُرِّ.</span>\n_________\n(^١) في (ل) و(م): \"بيان تحريم\".\n(^٢) في (م): \"الشبع\" وهو تصحيف.\nوالبِتع: -بكسر التاء، وقد تحرك- نبيذ العسل، وهو خمر أهل اليمن سُمِّي بذلك لشدة فيه، من البتع وهو شدة العنق.\nانظر: غريب الحديث لأبي عبيد (٢/ ١٧٦)، الفائق (١/ ٧٢)، النهاية (١/ ٩٤).\n(^٣) المِزْر -بكسر الميم- نبيذ الشعير، والحنطة، وقيل هو: نبيذ الذّرة.\nانظر: المجموع المغيث (٣/ ٢٠٣)، والفائق (٣/ ٣٦٣)، النهاية (٤/ ٣٢٤).","vol":"16","page":155},{"text":"٨٣٧٣ - حدثنا أبو الأزهر (^١)، قال: حدثنا عبد الرزاق (^٢)، عن معمر، عن الزهري، عن أبي سلمة، قال: سئلت عائشة عن البِتْع قالت: سئل النبيّ ﷺ عن البِتع فقال: \"أيُّ شراب أسكر فهو حرام\" (^٣).\n_________\n(^١) في (ل) زيادة \"أحمد بن الأزهر\".\n(^٢) عبد الرزاق هو موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم: كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٦)، حديث رقم (٦٩).\nوالبخاري كتاب الوضوء: باب لا يجوز الوضوء بالنبيذ ولا المسكر حديث رقم =\n⦗١٥٦⦘ = (٢٤٢)، انظر: الفتح (١/ ٤٧٠).","vol":"16","page":155},{"text":"٨٣٧٤ - حدثنا محمد بن إسحاق بن الصباح (^١)، قال: حدثنا عبد الرزاق (^٢) ح\nوحدثنا إسحاق الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة (^٣)، عن عائشة، أنّ النبيّ ﷺ سئل عن (^٤) البتع فقال: \"كل شراب يسكر فهو حرام\" (^٥).\nقال عبد الرزاق: \"البِتْع نبيذ العسل\" (^٦).\n_________\n(^١) لم أقف على ترجمة له.\n(^٢) عبد الرزاق ملتقى الإسناد مع مسلم.\n(^٣) سقط من (م) \"أبي سلمة\".\n(^٤) نهاية (ك ٤/ ٢٢٢/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).\nمن فوائد الاستخراج: ذكر تفسير البتع عن أحد رواة الحديث، ولم يذكره مسلم.\n(^٦) انظر قول عبد الرزاق في مصنفه (٩/ ٢٢١) حديث رقم (١٧٠٠٢).","vol":"16","page":156},{"text":"٨٣٧٥ - حدثنا عبد الله بن أيوب (^١)، قال: حدثنا ابن عيينة (^٢)، عن الزهري، عن أبي سلمة، عن عائشة تبلغ به النبيّ ﷺ قال: \"كل شراب\n⦗١٥٧⦘ أسكر فهو حرام\" (^٣).\n_________\n(^١) المخرمي.\n(^٢) ابن عيينة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).","vol":"16","page":156},{"text":"٨٣٧٦ - حدثنا عمّار بن رجاء، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة (^١)، قال: حدثنا الزهري، عن أبي سلمة، عن عائشة، أنّ رسول الله ﷺ قال: \"كل شراب أسكر فهو حرام\" (^٢).\nفقيل لسفيان: فإنّ مالكًا وغيره يذكرون فيه البِتْع (^٣). فقال: ما قال لنا (^٤) ابن شهاب إلا كَمَا قلت لكم (^٥).\n_________\n(^١) ابن عيينة ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).\n(^٣) نهاية (ل ٧/ ٧ / أ).\n(^٤) في (م): \"ما قال أخبرنا\".\n(^٥) قول سفيان \"إلا ما قلت لكم\" مع إسناد الحديث الآتي جاء في الأصل لحقا في الهامش الأيسر.","vol":"16","page":157},{"text":"٨٣٧٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجَّاج (^١)، قال: حدثني الليث، قال: حدثني (^٢) عُقَيل (^٣)، عن ابن شهاب (^٤)، عن أبي سلمة، عن عائشة قالت: سُئل رسول الله ﷺ عن البِتْع فقال: \"كل\n⦗١٥٨⦘ شراب أسكر فهو حرام\" (^٥).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) في (ل) و(م) \"عن\".\n(^٣) عُقيل: -بضم العين- ابن خالد بن عقيل -بالفتح- الآيلي -بفتح الهمزة بعدها تحتانية ساكنة، ثم لام، الأنساب (١/ ٢٣٧) - أبو خالد الأموي مولى عثمان بن عفان.\n(^٤) ابن شهاب موضع التقاء المصنف مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).","vol":"16","page":157},{"text":"٨٣٧٨ - حدثنا عثمان بن خُرَّزَاذ، قال: حدثنا سعيد بن عفير (^١)، قال: حدثنا الليث، عن عقيل، بإسناده مثله (^٢).\n_________\n(^١) هو: سعيد بن كتير بن عفير -بالمهملة والفاء مصغر- الأنصاري -مولاهم- المقرئ.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).","vol":"16","page":158},{"text":"٨٣٧٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، حدثني مالك بن أنس، ويونس بن يزيد، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، أنَّه عائشة زوج النبيّ ﷺ تقول: سئل رسول الله ﷺ عن البِتْع؟ فقال: \"كل شراب أسكر فهو حرام\" (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في ابن وهب في روايته عن يونس، وفي روايته عن مالك الملتقى في مالك.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب بيان أن كل مسكر حمر، وأن كل خمر حرام (٣/ ١٥٨٥ - ١٥٨٦)، حديث رقم (٦٧ - ٦٨).\nوالبخاري كتاب الأشربة باب الخمر من العسل وهو البتع، حديث رقم (٥٥٨٥) انظر: الفتح (١١/ ١٦٣).","vol":"16","page":158},{"text":"٨٣٨٠ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب (^١)، بإسناده مثله (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في ابن وهب.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٩).","vol":"16","page":158},{"text":"٨٣٨١ - حدثنا أبو داود السِّجزي، قال: قرأت على يزيد بن عبد ربه (^١)، حدثكم محمد بن حرب (^٢) عن الزُّبَيدي (^٣)، عن الزهري (^٤) بإسناده مثله (^٥).\nوالبِتْع نبيذ العسل كان أَهل اليمن يشربونه.\n_________\n(^١) الزَّبيدي، أبو الفضل الحمصي.\n(^٢) الخولاني، أبو عبد الله الحمصي، كاتب الزبيدي.\n(^٣) محمد بن الوليد بن عامر الزُّبَيدي.\n(^٤) ملتقى الإسناد في الزهري.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).","vol":"16","page":159},{"text":"٨٣٨٢ - حدثنا يزيد بن عبد الصمد الدمشقي، قال: حدثنا أبو مسهر (^١)، قال: حدثنا مالك (^٢) ح\nوحدثنا الدقيقي، قال: حدثنا أبو علي الحنفي (^٣)، قال: حدثنا مالك بن أنس، عن ابن شهاب، عن أبي سلمة، عن عائشة قالت: سئل النبيّ ﷺ عن البِتْع، فقال: \"كل شراب أسكر فهو حرام\" (^٤).\n_________\n(^١) هو: عبد الأعلى بن مسهر بن عبد الأعلى بن مسهر الغساني الدمشقي.\n(^٢) مالك ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٣/ أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٩).","vol":"16","page":159},{"text":"٨٣٨٣ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم بن\n⦗١٦٠⦘ سعد (^١)، قال: حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، أنَّ أبا سلمه بن عبد الرحمن أخبره، أنّ عائشة أم المؤمنين أخبرته أنّها سمعت النبيّ ﷺ يقول: \"كل شراب مسكر حرام\" (^٣).\n_________\n(^١) إبراهيم بن سعد ملتقى إسناد المصنف مع مسلم.\n(^٢) نهاية (ل ٧/ ٧ /ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٧٣).","vol":"16","page":159},{"text":"٨٣٨٤ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا النضر بن شميل، أخبرنا شعبة (^١)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى، قال: لمّا بعثه رسول الله ﷺ ومعاذ بن جبل إلى اليمن قال أبو موسى: يا رسول الله إنّا بأرض يصنع فيها شراب من العسل يقال له: البِتْع؛ وشراب من الشعير يقال له: المِزْر، فقال له رسول الله ﷺ: \"كل مسكر حرام\" (^٢).\n_________\n(^١) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٦) حديث رقم (٧٠).\nوالبخاري، كتاب المغازي، باب بعث أبي موسى ومعاذ إلى اليمن قبل حجة الوداع، حديث رقم (٤٣٤٤)، انظر: الفتح (٨/ ٣٨٨).","vol":"16","page":160},{"text":"٨٣٨٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا\n⦗١٦١⦘ شعبة (^١)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى، قال: قلت يا رسول الله يصنع عندنا شراب من العسل يقال له البتع، وشراب من الشعير يقال له المزر وهما يسكران فقال النبيّ ﷺ: \"كل مسكر حرام\" (^٢).\nكذا رواه وكيع، عن شعبة (^٣).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٤).\n(^٣) أخرجه من طريق وكيع مسلم في كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٦) حديث رقم (٧٠).","vol":"16","page":160},{"text":"٨٣٨٦ - حدثنا علي بن حرب، قال: حدثنا الحسن بن موسى ح\nوحدثنا الصاغاني، قال: حدثنا أبو النضر، قالا: حدثنا (^١) شعبة (^٢)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى أنّ النبيّ ﷺ لما بعث معاذًا وأبا موسى إلى اليمن، قال أبو موسى: إنّ شرابًا يُصْنَع بأرضنا من العسل يقال له البِتْع، ومن الشعر يقال له: المِزْر، فقال النبيّ ﷺ (^٣):\n⦗١٦٢⦘ \"كل مسكر حرام\" (^٤).\n_________\n(^١) في (ل) \"أخبرنا\".\n(^٢) شعبة هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٨ / أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٤).","vol":"16","page":161},{"text":"٨٣٨٧ - حدثنا ابن ملاعب (^١)، قال: حدثنا ابن الأصبهاني (^٢)، قال: حدثنا (^٣) (^٤) إبراهيم بن الزبرقان (^٥)، عن أبي إسحاق الشيباني (^٦)، عن أبي بردة (^٧)، عن أبي موسى، قال: لا بعثني رسول الله ﷺ إلى اليمن قلت: يا رسول الله إنَّ لنا أشربة فذكر مثله (^٨).\n_________\n(^١) هو: أحمد بن ملاعب بن حيان، أبو الفضل المخرمي.\n(^٢) هو: محمد بن سعيد بن سليمان، أبو جعفر، يلقب بحمدان.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) نهاية (ك ٤/ ٢٢٣/ ب).\n(^٥) التيمي الكوفي.\n(^٦) هو: سليمان بن أبي سليمان، واسم أبيه فيروز، الكوفي، مولى بني شيبان ابن ثعلبة.\n(^٧) أبو بردة ملتقى إسناد المصنف مع مسلم.\n(^٨) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٤)، ورقمه في البخاري (٤٣٤٣).","vol":"16","page":162},{"text":"٨٣٨٨ - حدثنا علي بن حرب، قال: حدثنا العباس بن سليم (^١)، قال: حدثنا علي بن مسهر (^٢)، عن أبي إسحاق الشيباني،\n⦗١٦٣⦘ عن أبي بردة (^٣)، عن أبي موسى، سمعه يقول: قال النبيّ ﷺ: \"كل مسكر حرام\" (^٤). رواه مسلم، عن محمد بن عبّاد، عن سفيان، عن عمرو، سمعه من سعيد بن أبي بردة، عن أبيه، عن جده وذكر الحديث (^٥).\n_________\n(^١) قال ابن القطان: لم أجد له ذكرا. انظر: بيان الوهم والإيهام (٣/ ١٥٢)، ذيل ميزان الاعتدال (ص ٢٩٨).\n(^٢) القرشي أبو الحسن الكوفي.\n(^٣) ملتقى إسناد المصنف مع مسلم في أبي بردة.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٤).\n(^٥) أخرجه مسلم كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٦) حديث رقم (٧٠)، الإسناد الثاني.","vol":"16","page":162},{"text":"٨٣٨٩ - حدثنا محمد بن يحيى، وأبو داود الحراني، (^١) قالا: حدثنا يعلى بن عبيد، قال: حدثنا التيمي (^٢)، عن الشعبي، عن ابن عمر، قال: خطبنا عمر على منبر رسول الله ﷺ، فحمد الله وأثنى عليه ووعظ وذكر ثم قال: أمّا بعد، فإنّ الخمر نزل تحريمها يوم نزل وهي من خمسة: من العنب، والتمر، والحنطة، والشعر، والعسل، والخمر ما خامر العقل. ثلاثٌ أَيُّها الناس وَدِدْنا أنّ رسول الله ﷺ لم يفارقنا حتى يعهد إلينا فيهنّ عهدا ننتهي إليه: الجَدّ، والكَلالة، وأبواب من أبواب الربا (^٣) (^٤).\n_________\n(^١) في (ل) و(م) زيادة: \"وغيرهما، قالوا\".\n(^٢) التيمي أبو حيان موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٧/ ٨/ ب).\n(^٤) أخرجه مسلم كتاب التفسير باب في نزول تحريم الخمر (٤/ ٢٣٢٢) حديث =\n⦗١٦٤⦘ = رقم (٣٢).\nوالبخاري كتاب التفسير باب قول الله تعالى: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ …﴾ الآية حديث رقم (٤٦١٩)، انظر: الفتح (٩/ ١٥٩).\nمن فوائد الاستخراج: الرواية عن التيمي عند أبي عوانة بالتحديث، وعند مسلم بالعنعنة، والتحديث أرفع من العنعنة.","vol":"16","page":163},{"text":"٨٣٩٠ - حدثنا أبو داود السجزي، قال: حدثنا أحمد بن حنبل، دال: حدثنا إسماعيل بن إبراهيم (^١)، قال: حدثنا أبو حَيّان بإسناده مثله (^٢).\n_________\n(^١) إسماعيل هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٩) ورقمه عند مسلم (٣٣).\nمن فوائد الاستخراج: رواية إسماعيل عن أبي حيان عند أبي عوانة بالتحديث، وعند مسلم بالعنعنة، والتحديث أرفع رُتْبة.","vol":"16","page":164},{"text":"٨٣٩١ - حدثنا عبد الرحمن بن محمد بن منصور، قال: حدثنا يحيى القطان (^١)، قال: حدثنا أبو حيان يحيى بن سعيد، قال: حدثني عامر، عن ابن عمر، عن عمر أنَّه قام خطيبًا على منبر رسول الله ﷺ فذكر مثله (^٢).\n_________\n(^١) هو: يحيى بن سعيد بن فرُّوخ القطان التميمي.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٨٩).","vol":"16","page":164},{"text":"<span data-type='title' id=toc-1150>بَابُ (^١) ذِكْرِ الخَبَرِ الدَّالِ على أنَّ السُّكْرَ مِن شَرابَ (^٢) العَسَلِ والشَّعِيرِ هُوَ الذِّي يُسْكِرُ عَن الصَّلاةِ، وأنَّهُ حَرَام.</span>\n_________\n(^١) \" باب\" ليست في (ل) و(م).\n(^٢) في (ل) و(م): \"من كل الشراب\".","vol":"16","page":165},{"text":"٨٣٩٢ - حدثنا هلال بن العلاء الرقي، قال: حدثنا أبي، قال: حدثنا عبيد الله بن (^١) عمرو (^٢)، عن زيد بن أبي أنيسة، عن سعيد بن أبي بردة، قال: حدثنا أبو بردة، عن أبي موسى قال: بعثني رسول الله ﷺ ومعاذ بن جبل إلى اليمن، فقال: \"انطلقا فادعوا النّاس إلى الإسلام، وبشِّرا ولا تنفِّرا، ويسِّرا ولا تعسِّرا\".\nقال: قلت يا رسول الله افتني في شرابين كنّا نصنعهما باليمن، البِتْع من العسل ينبذ حتى يشتدّ، والمِزْر من الشعير والذرة ينبذ حتى يشتدّ، قال: وكان رسول الله ﷺ قد أُعطي جوامع الكلام بخواتمه فقال: \"أُحرِّمُ كل مسكر أسكر عن الصلاة\".\nفانطلقنا فلمَّا قدمنا اليمن، نزل كل واحدٍ منا في قُبَّة على حدة، ثم جعلا يتزاوران، قال: فزار معاذٌ أبا موسى يوما وهو في فناء قُبته في\n⦗١٦٦⦘ الظل (^٣) فإذا هو برجل قائم عند أبي موسى، وأبو موسى يريد قتله. قال معاذ: ما هذا يا أبا موسى؟ قال: يهودي أسلم ثم رجع عن دينه إلى يهوديته. قال معاذ: ما أنا بجالس حتى يقتل، فقتله ثم جلسا يتحدثان، قال يا أبا موسى: كيف تفعل بالقرآن؟ قال: أتَفَوَّقُه تَفَوُّقا (^٤). قال (^٥): أنتقصه تنقصا، أقرأ على فراشي، وفي صلاتي، وعلى راحلتي، ثم قال أبو موسى: كيف تفعل أنت يا أبا عبد الرحمن؟ قال معاذ: سأنبئُك كيف أفعل: أما أنا فأبدأ [فأنام] (^٦) فأتقوى بنومتي على قومتي، فأحتسب في نومتي كما أحتسب في قومتي (^٧).\n_________\n(^١) نهاية (ك ٤/ ٢٢٤/ أ).\n(^٢) عبد الله بن عمرو: هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٧/ ٩/ أ).\n(^٤) أتفوقه -بالفاء، ثم القاف- أي لا أقرأ وِرْدِي منه دفعة واحدة، لكن أقرؤه شيئا بعد شيء في ليلي ونهاري، مأخوذ من فُوَاق الناقة لأنها تحلب ثم تترك ساعة حتى تَدُر ثم تحلب هكذا دائما. انظر: النهاية (٣/ ٤٨٠)، الفتح (٨/ ٣٨٧).\n(^٥) \"قال\" ليست في (ل) و(م).\n(^٦) \"فأنام\" ليست في الأصل، وهي في (ل) و(م).\n(^٧) أخرجه مسلم، كتاب الأشربة باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٧)، حديث رقم (٧١)، وليس فيه قصة تزاورهما.\nوالحديث تام في البخاري: كتاب المغازي، باب بعث أبي موسى ومعاذ إلى اليمن، حديث رقم (٤٣٤٢، ٤٣٤٤) انظر: الفتح (٨/ ٣٨٨).\nمن فوائد الاستخراج: ذكر أبي عوانة لقصة تزاور أبي موسى ومعاذ، ولم يذكرها =\n⦗١٦٧⦘ = مسلم. وهي -كما تقدم- في البخاري.","vol":"16","page":165},{"text":"٨٣٩٣ - حدثنا أبو داود الحراني، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة (^١)، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى أنّ النبيّ ﷺ لما بعثه ومعاذًا إلى اليمن، قال أبو موسى: يا رسول الله إنّ أهل اليمن يصنعون شرابا من العسل يقال له البِتْع يسكر، وشرابا من الشعير يقال له: المِزْر يسكر، (^٢) قال: \"أعلموهم أنّ كل مسكر حرام\".\nقال لهما: \"بشِّرا ولا تنفِّرا، ويسِّرا ولا تعسِّرا، وتطاوعا\". قال: فقال معاذٌ لأبي موسى: كيف تقرأ القرآن؟ قال: أقرؤه قائمًا وقاعدًا وماشيًا، وراكبًا وعلى فراشي، وعلى كل حالٍ أَتَفَوَّقُه تَفَوُّقا. فقال معاذ (^٣): لكني أنام أول الليل أتقوى به على آخره. قال: فَفَضُل فعل معاذ، فلمَّا قدما اليمن نزل كل واحد منهما على حدة (^٤)، فأتى معاذ أبا موسى ذات يوم وعنده رجل مُوثَق، فقال له معاذ: ما هذا؟ قال: كان يهوديا فأسلم ثم تهود (^٥).\n⦗١٦٨⦘ قال يزيد: قال لي شعبة: والله لا أزيدك ولا غيرك على هذا ولو ضربت عنقي.\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٢٤ / ب).\n(^٣) في (ل) زيادة: \"لأبي موسى\".\n(^٤) نهاية (ل ٧/ ٩ / ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٩٢).","vol":"16","page":167},{"text":"٨٣٩٤ - حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١) بإسناده فقال رسول الله ﷺ: \"كل مسكر حرام\". بمثله، فلمَّا قدما اليمن كان لكل واحد منهما فسطاط (^٢)، فأتى معاذ أبا موسى وعنده رجل، فقال: إنَّ هذا كان يهوديا فأسلم، ثم تهود، وقد أقسمت لا أبرح حتى أقتله. فقال معاذ: وأنا أقسم لا أبرح حتى أقتله (^٣).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) في الأصل \"فسطاطا\" والتصحيح.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٣٩٢)، ورقمه عند مسلم (٧٠)، وقصة قتل اليهودي ليست عند مسلم، وهي في البخاري -كما تقدم بيانه في حديث (٢٢٦) -.","vol":"16","page":168},{"text":"<span data-type='title' id=toc-1151>بَيَانُ عِقَابِ مَن يَشْربُ المُسْكِرَ مِن أيِّ شَرابٍ كَان؛ قَليلًا كَان أو كثيرًا، وأنَّ كُلَّ مُسْكِرٍ خَمْرٌ، وَكل مسكر حرام، وَعقَابِ مَن يُدْمِن شُرْبَ الخَمْرِ، والدَّليلِ على أنَّ مَن تَاب مِنْها قَبْلَ مَوتِه قُبِلَت تَوبتَهُ </span>(^١).\n_________\n(^١) في الأصل زيادة على هذه الترجمة مشار عليها بالحذف، ولم ترد هذه الزيادة في (ك) -المنقولة- والزيادة هي: \"ولم يعاقب بما سلف منه، فإنه وإن لم يسكر عن العمل ولا عن الصلاة كان حراما وعوقب عليه\".\nوجاءت الترجمة في (ل) و(م) مختصرة: \"بيان عقاب من يشرب المسكر من أي شراب كان قليلا أو كثيرا، وأن كل مسكر حرام، وأن من تاب منها قَبْل موته قُبِل توبته فذكره\".","vol":"16","page":169},{"text":"٨٣٩٥ - حدثنا محمد بن إسماعيل بن سالم الصائغ قال: حدثنا مُحْرِز بن عون (^١) أو ابن سلمة (^٢)، قال: حدثنا عبد العزيز بن محمد (^٣)،\n⦗١٧٠⦘ عن عمارة بن غَزِيَّة، عن أبي الزبير، عن جابر قال: قدم نفر من جَيشان (^٤)، -وجيشان من أهل اليمن- فقالوا: يا رسول الله: سمعنا بذكرك فأحببنا أن نأتيك، فنسمع منك، فقال النبيّ ﷺ: \"أسلموا تسلموا\".\nقال: فأسلموا، وقالوا يا رسول الله (^٥): مُرْنا وانهنا، فإنّا نرى أن الإسلام قد نهانا عن أشياء كنا نأتيها وأمرنا بأشياء (^٦) لم نكن نقر بها، قال: فأمرهم النبيّ ﷺ ونهاهم، ثم خرجوا حتى جاءوا رحالهم وقد خَلَّفوا فيها رجلا، فقالوا: اذهب فضع من إسلامك على يد (^٧) رسول الله ﷺ مثل الذي وضعنا وسله (^٨) عن شرابنا فإنّا نسينا أن نسأله، وقد كان من أهم الأمر عندنا، فجاء ذلك الفتى فأسلم، فقال: يا رسول الله: إنَّ النفر الذين جاءوك وأسلموا على يديك قد أمروني أن أسألك عن شراب يشربونه بأرضهم من الذرة، يقال له المِزْر، وأرضهم أرضٌ باردةٌ وهم يعملون لأنفسهم، وليس لهم من يمتهن\n⦗١٧١⦘ الأعمال دونهم، وإذا شربوه قَوَوا به على العمل. قال: \"أو مسكر هو؟ \" قال: اللهم نعم، قال النبيّ ﷺ: \"كل مسكر حرام\".\nقال: فأفزعهم ذلك، فخرجوا بأجمعهم حتى جاءوا رسول الله ﷺ فقالوا يا رسول الله: إنّ أرضنا أرضٌ باردة، وإنا نعمل لأنفسنا وليس لنا من يمتهن دون أنفسنا، وإنّما شراب نشربه بأرضنا من الذرة يقال له: المِزْر، وإذا شربناه فَثَأَ (^٩) عنَّا على (^١٠) البرد وقوينا على العمل. فقال: \"أمسكر هو\"؟ قالوا: نعم، فقال النبيّ ﷺ: \"كل مسكر حرام إنّ على الله عهدا لمن يشرب مسكرا أن يسقيه من طينة الخبال\".\nقالوا: يا رسول الله وما طينة الخبال؟\nقال: \"عرق أهل النار أو عصارة أهل النار\" (^١١) (^١٢).\n_________\n(^١) الهلالي، أبو الفضل البغدادي. ت / ٢٣١ هـ.\nقال ابن معين: \"كان شيخَ صِدْق لا بأس به\"، وقال الإمام أحمد: \"ليس به بأس ثقة\"، وقال صالح بن محمد: \"ثقة\"، وقال النسائي: \"ليس به بأس\".\nانظر: سؤالات ابن الجنيد (ص ٢٩٦)، العلل ومعرفة الرجال لأحمد -رواية عبد الله- (٢/ ٦٠٣)، تهذيب الكمال (٢٧/ ٢٧٩).\n(^٢) هو محرز بن سلمة بن يزْداد المكي العدني. ت / ٢٣٤ هـ.\nذكره ابن حبان في الثقات، وقال ابن حجر: \"صدوق\".\nانظر: الثقات (٩/ ١٩٢)، تهذيب الكمال (٢٧/ ٢٧٦)، التقريب (ص ٩٢٣).\n(^٣) عبد العزيز بن محمد موضع التقاء المصنف مع مسلم.\n(^٤) جَيشان: -بفتح أوله وبالشين المعجمة على وزن فعلان- موضع باليمن.\nانظر: معجم ما استعجم (٢/ ٤١٠).\n(^٥) نهاية (ك ٤/ ٢٢٥/ أ).\n(^٦) نهاية (ل ٧/ ١٠/ أ).\n(^٧) في (ل) و(م): \"على يدي\".\n(^٨) في (ل): \"وتسأله\".\n(^٩) الفَثء: الكسر. انظر: النهاية (٣/ ٤١٢)، مجمع بحار الأنوار (٤/ ١٠٤).\n(^١٠) \"على\" ليست في (ل) و(م).\n(^١١) نهاية (ل ٧/ ١٠/ ب).\n(^١٢) أخرجه مسلم كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام، (٣/ ١٥٨٧)، حديث رقم (٧٢).\nمن فوائد الاستخراج: ذكر أبي عوانة قصة تركهم الرجل عند رحلهم، ثم إرسالهم له، ولم يذكرها مسلم.","vol":"16","page":169},{"text":"٨٣٩٦ - حدثنا يونس بن عبد الأعلى، والصاغاني، قالا: حدثنا نعيم\n⦗١٧٢⦘ ابن حماد (^١)، قال: حدثنا عبد العزيز بن محمد (^٢)، عن عُمَارة بن غَزِيَّة، عن أبي الزبير، عن جابر، عن النبيّ ﷺ قال: \"كل مسكر حرام، إنّ على الله عهدًا (^٣) لمن يشرب مسكرا أن يسقيه من طينة الخبال\". قالوا يا رسول الله: وما طينة الخبال؟ قال: \"عرق أهل النار أو عصارة أهل النار\" (^٤).\n_________\n(^١) ابن معاوية الخزاعي، أبو عبد الله المروزي.\n(^٢) عبد العزيز موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٥/ ب).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٩٥).","vol":"16","page":171},{"text":"٨٣٩٧ - ز- حدثنا أبو حاتم الرازي، قال: حدثنا ابن أبي مريم، قال: حدثنا نافع بن يزيد (^١)، حدثني أبو حَزْرة يعقوب بن مجاهد (^٢)، عن\n⦗١٧٣⦘ عبد الرحمن بن جابر بن عبد الله (^٣)، عن أبيه، عن النبيّ ﷺ قال: \"نهيتكم عن كذا، وكذا، فاشربوا ولا أُحِلُّ مسكرا\" (^٤).\n_________\n(^١) الكَلاعي: -بفتح الكاف واللام الخفيفة- أبو يزيد المصري. ت / ١٦٨ هـ.\nوثقه ابن معين، والعجلي، وأحمد بن صالح المصري.\nوقال أبو حاتم: \"لا بأس به\"، وقال النسائي: \"ليس به بأس\"، وقال الحافظ: \"ثقة عابد\".\nانظر: سؤالات ابن الجنيد (ص ٣٣٩)، تاريخ الثقات (ص ٤٤٧)، الجرح والتعديل (٨/ ٤٥٨)، تهذيب الكمال (٢٩/ ٢٩٦)، التقريب (ص ٩٩٦).\n(^٢) القرشي المدني. ت / ١٤٩ هـ. وأبو حَزْرة: -بفتح الحاء المهملة، بعدها زاي، بعدها راء ساكنة- لقب له.\nقال أبو زرعة: \"لا بأس به\"، وقال النسائي: \"ثقة\"، وبقول النسائي قال الذهبي، =\n⦗١٧٣⦘ = وبقول أبي زرعة قال ابن حجر.\nانظر: الجرح والتعديل (٩/ ٢١٥)، الإكمال (٢/ ٤٦٠)، الكاشف (٣/ ٢٥٦)، التقريب (ص ١٠٨٩).\n(^٣) الأنصاري السُّلَمي.\nوثقه العجلي، والنسائي، والذهبي والحافظ.\nانظر: تاريخ الثقات (ص ٢٩٠)، تهذيب الكمال (٢/ ١٤١)، التقريب (ص ٥٧٣).\n(^٤) الحديث من زوائد أبي عوانة على مسلم، وسنده صحيح، وقد أخرجه أيضا الطحاوي في شرح معاني الآثار - (٤/ ٢٢٨ برقم (٦٥٣٩) - عن إسماعيل بن إسحاق عن ابن أبي مريم به.","vol":"16","page":172},{"text":"٨٣٩٨ - حدثنا محمد بن يحيى (^١)، قال: حدثنا عياش بن الوليد (^٢)، قال: حدثنا عبد الأعلى (^٣)، عن محمد بن إسحاق (^٤) عن الزهري (^٥)، عن أنس بن مالك أنّ النبيّ ﷺ نهى عن الدباء،\n⦗١٧٤⦘ والحنتم وقال: \"كل مسكر حرام\" (^٦).\n_________\n(^١) هو: الذهلي.\n(^٢) الرَّقام القطان، أبو الوليد البصري.\n(^٣) ابن عبد الأعلى بن محمد القرشي البصري.\n(^٤) ابن يسار المدني، أبو بكر القرشي المطلبي، مولى قيس بن مخرمة.\n(^٥) الزهري ملتقى الإسناد مع مسلم.\n(^٦) أخرجه مسلم كتاب الأشربة باب النهي عن الانتباذ في المزفت والدباء والحنتم والنقير (٣/ ١٥٧٧) حديث رقم (٣٠).\nلكن زاد أبو عوانة \"كل مسكر حرام\" في آخر الحديث، وليست عند مسلم من حديث أنس، وسندها ضعيف، لأن ابن إسحاق مدلس وقد عنعن.\nوأخرج الحديث بهذه الزيادة أبو جعفر الطحاوي شرح معاني الآثار (٤/ ٢٢٦) قال: حدثنا ابن أبي داود، قال: حدثنا عياش الرقام به مثله.\nوالزيادة ثابتة في الصحيحين من غير حديث أنس كما تقدم من حديث أبي موسى رقم (٨٣٩٢) وجابر رقم (٨٣٩٧).","vol":"16","page":173},{"text":"٨٣٩٩ - حدثنا محمد بن إسحاق الصاغاني (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، أخبرني (^٢) موسى بن عقبة، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ قال: \"كل مسكر خمر، وكل مسكر حرام\" (^٣).\nرواه مسلم (^٤)، عن معن، عن عبد العزيز بن المطلب، عن\n⦗١٧٥⦘ موسى بن عقبة بمثله مرفوعا (^٥) (^٦).\n_________\n(^١) الصاغاني موضع التقاء المصنف مع مسلم.\n(^٢) في (ل) و(م): \"حدثني\".\n(^٣) أخرجه مسلم كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل حمر حرام (٣/ ١٥٨٧)، حديث رقم (٧٤).\n(^٤) كتب في حاشية الأصل: \"رواه مسلم عن إسحاق بن إبراهيم وأبي بكر بن إسحاق كليهما عن روح بن عبادة، عن ابن جريج بإسناده مثله\". وكتبه: أحمد بن فرج.\n(^٥) في الأصل وغيره: \"مرفوع\".\n(^٦) أخرج هذه الرواية مسلم كتاب الأشربة، باب بيان أن كل مسكر خمر وأن كل خمر حرام (٣/ ١٥٨٨) حديث رقم (٧٤) الإسناد الثاني.","vol":"16","page":174},{"text":"٨٤٠٠ - حدثنا عمر بن شبة، وعبد الرحمن بن منصور (^١) البصري (^٢) قالا: حدثنا يحيى بن سعيد (^٣) ح\nوحدثنا أبو أمية، قال: حدثنا القواريري، قال: حدثنا يحيى بن سعيد، عن عبيد الله بن عمر، أخبرني (^٤) نافع، عن ابن عمر قال: ولا أعلمه إلا عن النبيّ ﷺ: \"كل مسكر خمر، وكل مسكر حرام\" (^٥).\n_________\n(^١) في (ل) و(م): \"عبد الرحمن بن محمد بن منصور\". وينسب أحيانا إلى جده كما نسب في الأصل.\n(^٢) نهاية (ل / ٧/ ١١/ أ).\n(^٣) يحيى بن سعيد هو موضع التقاء المصنف مع مسلم.\n(^٤) في (ل) و(م): \"حدثني\".\n(^٥) أخرجه مسلم، انظر حديث رقم (٨٣٩٩) ورقمه عند مسلم (٧٥).\nمن فوائد الاستخراج: تمييز عبيد الله بذكر اسم أبيه، وجاء عند مسلم مهملا.","vol":"16","page":175},{"text":"٨٤٠١ - حدثنا عثمان بن خُرَّزَاذ الأنطاكي، قال: حدثنا أبو هشام محمد بن يزيد (^١)، قال: حدثنا عَبدة بن سليمان (^٢)، قال: حدثنا\n⦗١٧٦⦘ عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: \"كل مسكر خمر، وكل مسكر حرام\" (^٤).\n_________\n(^١) ابن محمد بن كثير العجلي الرفاعي الكوفي.\n(^٢) أبو محمد الكوفي، قيل اسمه عبد الرحمن، وعبدة لقب له.\n(^٣) عبيد الله بن عمر ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٩٩).","vol":"16","page":175},{"text":"٨٤٠٢ - حدثنا أبو أُمَيّة، قال: حدثنا عمرو بن عثمان (^١)، قال: حدثنا زهير (^٢)، عن عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: قال النبيّ ﷺ: \"كل مسكر خمر\" (^٤).\n_________\n(^١) ابن سيّار، الكلابي، أبو عمر الرّقي.\n(^٢) هو: ابن معاوية.\n(^٣) عبيد الله هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٣٩٩).","vol":"16","page":176},{"text":"٨٤٠٣ - حدثنا عثمان بن خُرَّزاذ (^١)، والصاغاني، قالا: حدثنا أبو الربيع الزهراني، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع (^٢)، عن ابن عمر قال: قال رسول الله ﷺ: \"كل مسكر خمر، وكل مسكر حرام، ومن شرب الخمر في الدنيا فمات وهو يدمنها لم يتب، لم يشربها في الآخرة\" (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٢٦/ أ).\n(^٢) نافع موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم، لكنه فرّقه في بابين: فذكر شطره الأول في كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٨) حديث رقم (٧٥). =\n⦗١٧٧⦘ = وشطره الثاني: \"ومن شرب الخمر في الدنيا .... \" الحديث في باب عقوبة من شرب الخمر إذا لم يتب منها (٣/ ١٥٨٨)، حديث رقم (٧٨).\nوأخرج البخاري، شطره الثاني \"ومن شرب الخمر في الدنيا … \" الحديث، في كتاب الأشربة، باب قول الله تعالى: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ …﴾ الآية، حديث رقم (٥٥٧٥) انظر: الفتح (١١/ ١٤٩).\nمن فوائد الاستخراج: جمع أبي عوانة للحديث الذي فرّقه مسلم في موضعين في موضع واحد.","vol":"16","page":176},{"text":"٨٤٠٤ - حدثنا أبو داود السجزي، قال: حدثنا محمد بن عيسى [ابن] (^١) الطباع (^٢)، قال: حدثنا حماد بن زيد ح\nوحدثني موسى الدنداني، قال: سألت محمد بن عيسى [بن] (^٣) الطباع فحدثني قال: حدثنا حماد بن زيد، عن أيوب، عن نافع (^٤)، عن ابن عمر قال: قال النبيّ ﷺ: \"كل مسكر خمر، وكل مسكر حرام، ومن مات (^٥) وهو يشرب الخمر يدمنها لم يشربها في الآخرة\" (^٦).\n_________\n(^١) \"بن\" زيادة.\n(^٢) أبو حفص البغدادي.\n(^٣) \"بن\" زيادة.\n(^٤) نافع موضع التقاء المصنف مع مسلم.\n(^٥) نهاية (ل ٧/ ١١/ ب).\n(^٦) أخرجه مسلم، وأخرج البخاري بعضه -كما تقدم بيانه في الحديث السابق (٨٤٠٣).","vol":"16","page":177},{"text":"٨٤٠٥ - حدثنا أبو داود السجزي، قال: حدثنا سليمان بن داود العَتَكي، قال: حدثنا حماد بمثله (^١) (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم في نافع.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٣).","vol":"16","page":178},{"text":"٨٤٠٦ - حدثنا أبو إبراهيم الزهري (^١)، قال: حدثنا نعيم بن حماد، قال: حدثنا ابن المبارك، عن حماد بن زيد بإسناده (^٢) مثله، عن النبيّ ﷺ إلى قوله \"وكل مسكر حرام\" (^٣).\n_________\n(^١) في (ل): \"المزني\" وكتب فوقها \"الزهري\". وفي (م) \"إبراهيم المزني\"، وما في الأصل هو الصواب، وهو: أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف البغدادي.\n(^٢) ملتقى الإسناد مع مسلم في نافع.\n(^٣) أخرجه مسلم كتاب الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام (٣/ ١٥٨٧)، حديث رقم (٧٤).","vol":"16","page":178},{"text":"٨٤٠٧ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب ح\nوأخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^١) حدثه، عن نافع، عن ابن عمر، عن النبيّ ﷺ: \"من شرب الخمر في الدنيا فلم يتب منها حُرِمها في الآخرة لم يُسقَها\" (^٢).\n_________\n(^١) مالك موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب عقوبة من شرب الخمر إذا لم يتب منها بمنعه إياها في الآخرة (٣/ ١٥٨٨) حديث رقم (٧٦). =\n⦗١٧٩⦘ = والبخاري كتاب الأشربة، باب قول الله تعالى: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ …﴾ الآية، حديث رقم (٥٥٧٥) انظر: الفتح (١٠/ ١٤٩).","vol":"16","page":178},{"text":"٨٤٠٨ - حدثنا محمد بن حيوية، قال: حدثنا مطرف والقعنبي (^١)، عن مالك إلى قوله \"ثم لم يتب منها حُرِمها في الآخرة\".\nوزاد القعنبي -كما قال ابن وهب-: \"ولم ينلها\" (^٢) (^٣).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في القعنبي، ومن طريق مطرف الملتقى في مالك.\n(^٢) في الأصل و(ك): \"لم ينالها\" والتصحيح، وصححت أيضا في حاشية (ك).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه في مسلم (٧٧).","vol":"16","page":179},{"text":"٨٤٠٩ - حدثنا يونس [¬*] بن مسلم، ومحمد بن الخليل المخَرِّمي (^١)، والصاغاني، قالوا: حدثنا حجاج بن محمد، عن ابن جريج (^٢)، أخبرني موسى بن عقبة، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"من شرب الخمر في الدنيا لم يشربها في الآخرة إلا أن يتوب\" (^٣).\n_________\n(^١) البغدادي أبو جعفر.\nوالمُخَرِّمي: بضم الميم، وفتح الخاء المعجمة، وتشديد الراء المكسورة، الأنساب (٥/ ٢٢٣).\n(^٢) ابن جريج ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم [٨٤٠٧] ورقمه عند مسلم (٧٨) الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث، ومسلم أحال به على حديث عبيد الله عن نافع.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: يوسف، وهو على الصواب في نسخة الأزهرية (٤/ ق ٢٢٤/ ب)، ونسخة دار الكتب المصرية (٤/ ق ٣٦/ ب) [وهي ضمن المجلد الأول بالدار خطأ]، ونسخة كوبريللو (٧/ ق ١٢/ أ) ونسخة الظاهرية (٨/ ق ١٠٥/ ب)، وهي على الصواب كذلك في ط. دار المعرفة (٧٩٦٧)، وإتحاف المهرة (١١٣٥٥)، وقد تصحف كذلك في حديث (٤٨٤٦)، وجاء على الصواب في سائر مواضع الكتاب، وهو يوسف بن سعيد بن مسلم المصيصي.","vol":"16","page":179},{"text":"٨٤١٠ - حدثنا أبو عبيد الله حمّاد بن الحسن (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج (^٢)، أخبرني موسى بن عقبة بمثله: إلا أن يتوب (^٣) (^٤).\n_________\n(^١) ابن عنبسة الورّاق البصري.\n(^٢) ابن جريج ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ١٢/ أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه عند مسلم (٧٨) الإسناد الثاني.","vol":"16","page":180},{"text":"٨٤١١ - حدثنا الحسن بن علي بن عفان، قال: حدثنا أبو أسامة (^١) ح\nوحدثنا موسى بن (^٢) إسحاق القوّاس، قال: حدثنا عبد الله بن نمير (^٣)، قالا: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النبيّ ﷺ قال: \"من شرب الخمر في الدنيا لم يشربها في الآخرة إلا أن يتوب\" (^٤).\n_________\n(^١) هو: حماد بن أسامة بن زيد القرشي الكوفي -مولى بني هاشم-.\n(^٢) نهاية (ك ٤/ ٢٢٦/ ب).\n(^٣) ابن نمير موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه في مسلم (٧٨).","vol":"16","page":180},{"text":"٨٤١٢ - حدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: حدثنا شعبة، عن أيوب، عن نافع (^١)، عن ابن عمر، قال: قال رسول الله ﷺ:\n⦗١٨١⦘ \"من شرب الخمر في الدنيا لم يشربها في الآخرة\" (^٢) (^٣).\n_________\n(^١) نافع موضع الالتقاء مع مسلم.\n(^٢) سقط هذا الحديث من (م).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه عند مسلم (٧٦).","vol":"16","page":180},{"text":"٨٤١٣ - حدثنا الدبري، عن عبد الرزاق قال: أخبرنا معمر، عن أيوب بمثله (^١) وقال: \"ثم مات وهو يشربها ولم يتب منها حَرَّمها الله عليه في الآخرة\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في نافع.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه في مسلم (٧٧).","vol":"16","page":181},{"text":"٨٤١٤ - حدثنا داود بن سليمان بن أبي حجر الأيْلي (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا بكر بن صدقة، عن عبد الله بن سعيد بن أبي هند (^٣)، عن نافع (^٤)، عن ابن عمر، عن النبيّ ﷺ قال: \"من شرب الخمر في الدنيا لم يشربها في الآخرة إلا أن يتوب\" (^٥).\n_________\n(^١) الأيلي: بفتح الألف، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها اللام نسبة إلى أيلة بساحل بحر القلزم مما يلي ديار مصر. الأنساب (١/ ٢٣٧).\n(^٢) هو: سليمان بن أبي حجر الأيلي.\n(^٣) الفزاري -مولاهم- أبو بكر المدني.\n(^٤) نافع موضع التقاء المصنف مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه عند مسلم (٧٨).","vol":"16","page":181},{"text":"٨٤١٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا\n⦗١٨٢⦘ جويرية (^١)، عن نافع (^٢)، عن ابن عمر، عن النبيّ ﷺ بمثله (^٣).\n_________\n(^١) جورية -تصغير جارية- بن أسماء بن عبيد الضبعي -بضم المعجمة وفتح الموحدة- البصري. ت / ١٧٣ هـ.\nقال أبو بكر بن أبي خيثمة عن ابن معين: \"ليس به بأس\"، وقال أحمد: \"ليس به بأس ثقة\"، وقال أبو حاتم: (صالح)، وقال الذهبي: \"ثقة\"، وقال الحافظ: \"صدوق\".\nانظر: العلل ومعرفة الرجال -رواية عبد الله- (٢/ ٥٥١)، الجرح والتعديل (٢/ ٥٦١)، الكاشف (١/ ١٣٤)، والتقريب (ص ٢٠٥).\n(^٢) نافع موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه في مسلم (٧٦).","vol":"16","page":181},{"text":"٨٤١٦ - وحدثنا أبو عتبة الحجازي (^١)، قال: حدثنا ابن أبي فُدَيك (^٢)، قال: حدثني الضحَّاك بن عثمان (^٣)، عن نافع (^٤)، عن ابن عمر، لا أعلمه إلا قال (^٥): عن النبيّ ﷺ بمثله (^٦) (^٧).\n_________\n(^١) هو: أحمد بن الفرج بن سليمان الكندي الحمصي.\n(^٢) هو: محمد بن إسماعيل بن مسلم بن أبي فديك -بالفاء مصغر- الدِّيلي مولى بني الدِّيل.\n(^٣) ابن عبد الله القرشي الأسدي، أبو عثمان.\n(^٤) نافع هو ملتقى إسناد المصنف مع مسلم.\n(^٥) في (ل) و(م): \"لا أعلم إلا أنَّه قال\".\n(^٦) نهاية (ل ٧/ ١٢/ ب).\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٠٧) ورقمه عند مسلم (٧٨).","vol":"16","page":182},{"text":"<span data-type='title' id=toc-1152>بَيَانُ النَّهي عن اتّخَاذِ الخَمْرِ خَلًّا </span>(^١).\n_________\n(^١) وفي الأصل زيادة في الترجمة أُشير عليها بالحذف، ولم تأت هذه الزيادة في (ك)، المنقولة عن الأصل، وفي (ل) و(م) لم تذكر وإنما أشير إليها بقوله: \"الترجمة أطول منه\".\nوالزيادة هي: \"وعن استعمالها في الأدوية، والدليل على أنّه ليس فيه شفاء، وأنَّه لا ينتفع بها في شيء، وبيان تحريم بيعها، وأكل ثمنها، وعلى أنَّه لا يحل إمساكها لتصير خلا، وبيان النهي عن تسمية العنب الكرم\".","vol":"16","page":183},{"text":"٨٤١٧ - حدثنا عباس الدوري، قال: حدثنا أبو داود الحَفَري، قال: حدثنا سفيان الثوري (^١)، عن السدي، عن أبي هبيرة يحيى بن عباد، عن أنس بن مالك، عن النبيّ ﷺ أنَّه كره أن يجعل الخمر خلا (^٢).\n_________\n(^١) سفيان موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب تحريم تخليل الخمر (٣/ ١٥٧٣) حديث رقم (١١).\nمن فوائد الاستخراج:\n- تمييز سفيان بذكر نسبه \"الثوري\" وفي مسلم جاء مهملا.\n- ذكر كنية يحيى بن عباد.\n- الرواية عن سفيان بالتحديث، وهي أرفع من العنعنة كما هي الرواية عنه في مسلم.","vol":"16","page":183},{"text":"٨٤١٨ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي ح\nوحدثنا ابن عامر (^١)، قال: حدثنا قبيصة، قالا: حدثنا سفيان (^٢)،\n⦗١٨٤⦘ عن السدي، عن أبي هبيرة، عن أنس، عن النبيّ ﷺ أنّه نهى أن يجعل الخمر خلا (^٣).\n_________\n(^١) هو: محمد بن عامر الأنطاكي أبو عمر، نزيل الرّملة.\n(^٢) سفيان الثوري موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤١٧).","vol":"16","page":183},{"text":"٨٤١٩ - حدثنا أبو إسماعيل (^١)، قال: حدثنا أبو حذيفة، قال: حدثنا سفيان (^٢) بإسناده قال: جاء رجل إلى النبيّ ﷺ وفي حجره يتيم (^٣)، وكان عنده خمر حين حرمت الخمر فقال: يا رسول الله نصنعه خلا؟ قال: لا. قال: فصبّه حتى سال الوادي (^٤).\n_________\n(^١) هو: محمد بن إسماعيل الترمذي.\n(^٢) سفيان موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٧/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤١٧).\nمن فوائد الاستخراج: فيه ذكر صفة السائل وأنَّه رجل في حجره يتيم، وفي مسلم جاء الحديث بلفظ: \"سئل النبي ﷺ … \".","vol":"16","page":184},{"text":"٨٤٢٠ - حدثنا محمد بن حيوية، قال: حدثنا يحيى بن يحيى (^١)، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن السُّدِّيِّ، عن يحيى بن عباد، عن أنس بن مالك أنّ النبيّ ﷺ سُئِل عن الخمر يُتَّخذ خَلًّا؟ فقال: لا (^٢).\n_________\n(^١) يحيى هو ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤١٧).","vol":"16","page":184},{"text":"٨٤٢١ - حدثنا موسى بن سفيان الجُنْدَيْسَابوري (^١)، قال: حدثنا عبد الصمد بن حسان (^٢)، قال: حدثنا سفيان (^٣)، عن السُّدِّيِّ، عن أبي هبيرة، عن أنس أنّه (^٤) كان عنده مال يتيم فاشترى به خمرًا، فلمَّا حُرّمت الخمر أتى النبيّ ﷺ فقال: يا رسول الله أجعله خلا؟ قال: لا، أهرقه (^٥) (^٦).\nرواه القطان (^٧)، كما رواه عبد الرحمن (^٨)، ولم يخرجه مسلم وغيره\n⦗١٨٦⦘ هذا الواحد بهذا اللفظ (^٩).\n_________\n(^١) الجُنْدَيْسَابوري: -بضم الجيم، وسكون النون، وفتح الدال المهملة، وسكون الياء المنقوطة باثنتين من تحتها، وفتح السين المهملة، بعدها الألف والباء المنقوطة بنقطة، وبعدها واو، وراء مهملة- نسبة إلى بلدة من بلاد كور الأهواز، وهي خوزستان يقال لها: جنديسابور، انظر: الأنساب (٢/ ٩٤).\nوموسى بن سفيان، ذكره ابن حبان في الثقات. انظر: الثقات (٩/ ١٦٣).\n(^٢) أبو يحيى الخراساني.\n(^٣) سفيان -وهو الثوري- موضع التقاء المصنف مع مسلم.\n(^٤) هكذا في جميع النسخ، وقد ذكر الحافظ في الإتحاف (٢/ ٣٧٩) طرف الحديث وفيه: \"كان في حجر أبي طلحة يتامى، فاشترى لهم خمرا … \".\n(^٥) نهاية (ل ٧/ ١٣ / أ).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٤١٧).\n(^٧) هو: يحيى بن سعيد، ومن طريقه أخرج الحديث الترمذي في الجامع، كتاب البيوع: باب النهي أن يتخذ الخمر خلا (٣/ ٥٨٩).\n(^٨) هو ابن مهدي، ومن طريقه أخرج مسلم الحديث في كتاب الأشربة، باب تحريم =\n⦗١٨٦⦘ = تخليل الخمر (٣/ ١٥٧٣) حديث رقم (١١).\n(^٩) في (ل)، و(م): \"ولم يخرج مسلم، ولا غيره غير هذا الواحد بهذا اللفظ\".\nوالذي يظهر لي أنّ ما في الأصل: \"هو الصواب، ومعناه: أنّ مسلما وغيره ممن ألف على منواله واستخرج عليه لم يخرجوا هذا الحديث بهذا اللفظ الذي فيه الأمر بإراقة الخمر\".\nوهذه الزيادة سندها عند أبي عوانة حسن، وأخرجها أبو داود في السنن كتاب الأشربة، باب ما جاء في الخمر تخلل (٤/ ٨٢) حدتحا رقم (٣٦٧٥)، قال \"حدثنا زهير بن حرب، حدثنا وكيع، عن سفيان، عن السدي، عن أبي هبيرة، عن أنس، أن أبا طلحة سأل النبي ﷺ … \" الحديث.\nوأخرجها الترمذي -من مسند أبي طلحة- في الجامع، كتاب البيوع، باب ما جاء في بيع الخمر (٣/ ٥٨٨) من طريق ليث -وهو ابن أبي سليم- عن يحيى بن عباد، عن أنس، عن أبي طلحة به.","vol":"16","page":185},{"text":"٨٤٢٢ - حدثنا يوسف بن سعيد المصيصي، قال: حدثنا حجاج بن محمد، قال: حدثني شعبة (^١)، عن سماك، قال: سمعت علقمة بن وائل، عن أبيه، أنّ النبي ﷺ سأله رجل من جُعْفَى (^٢) يقال له سويد بن طارق عن الخمر، فنهاه عنه فقال: شيء نصنعه دواء.\n⦗١٨٧⦘ فقال النبيّ ﷺ: \"إنما هي داء\" (^٣).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) جُعْفى: -بضم الجيم، وسكون العين المهملة، وفي آخرها الفاء- نسبة إلى قبيلة وهي من مذحج. انظر: الأنساب (٢/ ٦٧ - ٦٨).\n(^٣) أخرجه مسلم كتاب الأشربة باب تحريم التداوي بالخمر (٣/ ١٥٧٣) حديث رقم (١٢).\nمن فوائد الاستخراج: رواية سماك عن علقمة عند أبي عوانة سماع، وعند مسلم عنعنة، والسماع أقوى من العنعنة.","vol":"16","page":186},{"text":"٨٤٢٣ - حدثنا يونس بن حبيب، وعمّار بن رجاء، قالا: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن سماك بن حرب (^٢)، قال: سمعت علقمة بن وائل الحضرمي يحدث عن أبيه، أنّ سويد بن طارق سأل النبيّ ﷺ فقال: يا رسول الله إنّ لنا أعنابًا نعتصرها، فذكر الخمر، فنهاه، فقال: إنّها دواء، فقال رسول الله ﷺ: \"بل هي داء\" (^٣).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) في (م): \"سماك بن حبيب\" وهو تصحيف.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤٢٢).","vol":"16","page":187},{"text":"٨٤٢٤ - حدثنا أبو قلابة، وأبو داود الحراني، قالا: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن سماك، عن علقمة بن وائل، عن أبيه، أنَّ طارق بن سويد أو سويد بن طارق من جُعْفَى سأل النبيّ ﷺ (^٢) عن الخمر، فنهاه عنها.\n⦗١٨٨⦘ وقال أبو داود: عن صنعتها، فقال: إنّها دواء، فقال النبيّ ﷺ (^٣) \"ليست بدواءٍ، ولكنها داء\" (^٤).\nرواه غندر (^٥) عن شعبة فقال: طارق بن سويد (^٦).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٢٧ / ب).\n(^٣) من قوله: \"عن الخمر فنهاه .. إلى قوله ﷺ\" جاءت في الأصل لَحَقا.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٢٢).\nمن فوائد الاستخراج: ذكر الاختلاف في اسم طارق بن سويد، والصحيح أنّه طارق بن سويد صحح ذلك أبو زرعة، وابن منده، والترمذي وابن حبان، وقال ابن منده: \"سويد بن طارق وهم\". انظر: الإصابة (٣/ ٤١٢).\n(^٥) ومن طريق غندر أخرجه مسلم في كتاب الأشربة، باب تحريم التداوي بالخمر (٣/ ١٥٧٣) حديث رقم (١٢).\n(^٦) نهاية (ل ٧/ ١٣/ ب).","vol":"16","page":187},{"text":"٨٤٢٥ - حدثنا أبو داود الحراني، قال: حدثنا أبو عتَّاب، قال: حدثنا شعبة (^١)، قال: حدثنا سماك بن حرب، سمعت علقمة بن وائل يحدث عن أبيه وائل أنّ سويد بن طارق سأل رسول الله ﷺ عن الخمر، فنهاه عنها أن يصنعها. فقال: إنها دواء. فقال رسول الله ﷺ: \"ليست دواء، ولكنها داء\" (^٢).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٢٢).","vol":"16","page":188},{"text":"٨٤٢٦ - حدثنا إبراهيم بن مرزوق، قال: حدثنا عثمان بن عمر،\n⦗١٨٩⦘ قال: أخبرنا شعبة (^١)، عن سماك، عن علقمة بن وائل، عن أبيه، أنهم أتوا النبيّ ﷺ وفيهم رجل من جُعْفَى، فسأل النبيّ ﷺ عن الخمر، فذكر مثله (^٢).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٢٢).","vol":"16","page":188},{"text":"٨٤٢٧ - حدثنا أبو داود الحراني، قال: حدثنا عثمان بن عمر (^١)، قال: أخبرنا شعبة، عن سماك، عن علقمة بن وائل، عن أبيه قال: قال رسول الله ﷺ: \"لا تقولوا الكَرْم (^٢)، وقولوا العنبة أو (^٣) الحَبَلة\" (^٤) (^٥). -الكرم: مخففة-.\nوقال غندر: \"لا تقولوا الكرم يعني العنب، وقولوا: كذا وكذا\".\n_________\n(^١) عثمان بن عمر هو ملتقى إسناد المصنف مع مسلم.\n(^٢) الكَرْم: سمي بذلك لكَرَمِه، وذلك أنَّه ذُلّل لقاطفه، وليس عليه سِلّاء فيعقر جَانِيه، وقد يحمل الأصل منه مع ضعفه مثل ما تحمل النخلة أو أكثر.\nوقيل إنه سمي بذلك لأن الخمرة المتخذة منه تحث على السخاء والكرم، فاشتقوا له منه اسمًا. انظر: المجموع المغيث (٣/ ٣٥)، النهاية (٤/ ١٦٧).\n(^٣) في (ل) و(م) \"و\".\n(^٤) الحَبَلة: بفتح الحاء والباء، وربما سُكِّنت: شجر الأعناب.\nالنهاية (١/ ٣٣٤).\n(^٥) أخرجه مسلم كتاب الألفاظ من الأدب، باب كراهة تسمية العنب كرما (٤/ ١٧٦٤) حديث رقم (١٢).","vol":"16","page":189},{"text":"٨٤٢٨ - حدثنا عباس الدوري، قال: حدثنا شبابة، قال: حدثنا شعبة (^١)، عن سماك، عن علقمة، عن أبيه، أن النبيّ ﷺ قال: \"لا تقولوا الكَرْم، ولكن قولوا: الحَبَلة\" (^٢) (^٣).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٢٧).\n(^٣) بعد هذا الحديث في (ل) و(م) إسنادٌ ليس في الأصل ولا في (ك) وهو: \"حدثنا النفيلي، حدثنا آدم بن أبي إياس، حدثنا شعبة بمثله\".","vol":"16","page":190},{"text":"٨٤٢٩ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^٢)، أخبرني (^٣) مالك بن أنس، وغيره، عن زيد بن أسلم، عن عبد الرحمن بن وَعْلة السبئي (^٤) -من أهل مصر- أنّه سأل ابن (^٥) عباس عن ماء (^٦) يعصر من العنب. فقال ابن عباس: إن رجلا أهدى رسول الله ﷺ راوية خمر، فقال له رسول الله ﷺ: \"هل علمت أن الله ﷿ حرمها\" قال:\n⦗١٩١⦘ لا، فسارَّ إنسانًا (^٧) عنده فقال له رسول الله ﷺ (^٨): \"بِمَ ساررته\"؟ قال: أمرته أن يبيعها. قال: \"إنّ الذي حرم شربها حرم بيعها\".\nقال: ففتح له المزَادتين (^٩) حتى ذهب ما فيهما (^١٠).\n_________\n(^١) في (ك) \"أخبرنا\".\n(^٢) ابن وهب ملتقى إسناد المصنف مع مسلم.\n(^٣) في (ل) و(م): \"حدثني\".\n(^٤) السَّبَئي: بفتح السين المهملة والباء المنقوطة من تحتها بواحدة، وفتحها، نسبة إلى سبأ بن يشجب بن يعرب بن قحطان. انظر: الأنساب (٣/ ٢٠٩ - ٢١٠).\n(^٥) نهاية (ل ٧/ ١٤/ أ).\n(^٦) في (ل)، و(م): \"عمَّا\".\n(^٧) في الأصل: \"إنسانٌ\"، والتصويب من (ل).\n(^٨) نهاية (ك ٤/ ٢٢٨/ أ).\n(^٩) تثنية مزادة وهي: الظرف الذي يُحمل فيه الماء، كالراوية، والقربة. النهاية (٤/ ٣٢٤).\n(^١٠) أخرجه مسلم كتاب المساقاة، باب تحريم بيع الخمر (٣/ ١٢٠٦) حديث رقم (٦٨).","vol":"16","page":190},{"text":"٨٤٣٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: وأخبرني سليمان بن بلال، عن يحيى بن سعيد، عن عبد الرحمن بن وَعْلة، عن ابن عباس، عن رسول الله ﷺ بمثله (^٢).\n_________\n(^١) ابن وهب موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٢٩).","vol":"16","page":191},{"text":"<span data-type='title' id=toc-1153>بَيَانُ النَّهي عَن اتّخاذِ النَّبِيذِ مِن البُسْرِ (^١) والرُّطَبِ إِذا جُمِعا أَو خُلِطَا، وَكَذلِكَ مِن الزَّبيبِ والتَّمْرِ وَغَيرِه إذا جُمعَا، وَكَذلِكَ مِن البُسْرِ والتَّمْرِ </span>(^٢).\n_________\n(^١) البَلَح إذا فَصل لونه إلى الحمرة أو الصفرة فهو البُسْر.\nكتاب النخل لأبي حاتم السجستاني (ص ٧٦).\n(^٢) في الأصل زيادة في الترجمة مشار عليها بالحذف، ولم تأت في (ك) -المنقولة عنها- وهي: \"والدليل على حظر شربه خلا، وإن لم يكن مسكرًا، وإباحة اتخاذ كل واحد منهما على حدته، وإباحة شربه، وبيان الخبر الناهي (عن) الجمع بينهما عند الشرب، وأن ينبذ كل واحد منهما على حدة\".\nوجاءت الترجمة في (ل) و(م) هكذا: \"بيان النهي عن اتخاذ النبيذ من الرطب والبسر، والزبيب والتمر وغيره، وإن لم يكن مسكرًا\".","vol":"16","page":192},{"text":"٨٤٣١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج (^١) سمع عطاء بن أبي رباح قال: سمعت جابر بن عبد الله يقول: قال النبيّ ﷺ: \"لا تجمعوا بين الرطب والبسر، ولا بين الزبيب والتمر نبيذا\" (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٤) حديث رقم (١٨).\nوالبخاري كتاب الأشربة، باب من رأى أن لا يخلط البسر والتمر إذا كان مسكرا =\n⦗١٩٣⦘ = حديث رقم (٥٦٠١)، انظر: الفتح (١١/ ١٩٤).","vol":"16","page":192},{"text":"٨٤٣٢ - حدثنا الصاغاني، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج (^١) بمثله (^٢).\n_________\n(^١) ابن جريج ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١).","vol":"16","page":193},{"text":"٨٤٣٣ - حدثنا الدبري، قال: أخبرنا (^١) عبد الرزاق (^٢)، قال: أخبرنا ابن جريج، أخبرني عطاء، قال: سمعت جابر بن عبد الله يقول: قال رسول الله ﷺ: \"لا تجمعوا بين الرطب والبسر، وبين التمر والزبيب\" (^٣).\n_________\n(^١) في (ك) \"حدثنا\".\n(^٢) عبد الرزاق ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٨).","vol":"16","page":193},{"text":"٨٤٣٤ - حدثنا الدّبري، حدثنا عبد الرزاق، أخبرنا ابن جريج (^١)، قال: حدثني أبو الزبير (^٢) (^٣)، عن جابر مثل قول عطاء، عن النبيّ ﷺ (^٤).\n_________\n(^١) هو: عبد الملك بن عبد العزيز بن جريج القرشي الأموي أبو الوليد المكي.\n(^٢) أبو الزبير موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٧/ ١٤ / ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٩).","vol":"16","page":193},{"text":"٨٤٣٥ - حدثنا يوسف بن مسلم، حدثنا حجاج (^١)، عن ابن جر يج (^٢) [ح] (^٣)\nوحدثنا الدبري (^٤)، عن عبد الرزاق، عن ابن جريج، قال: قلت لعطاء: أذكر جابر أنّ النبيّ ﷺ نهى أن يجمع بين نبيذين غير ما ذكرت؛ الرطب والبسر والزبيب والتمر؟ قال: لا، إلا أن أكون نسيت (^٥).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) ابن جريج هو ملتقى المصنف مع مسلم من طريق يوسف بن مسلم، أما طريق الدبري فملتقى المصنف مع مسلم في عبد الرزاق.\n(^٣) \"ح\" زيادة من (ل).\n(^٤) من نهاية (هـ ٨/ ١٠٨/ أ) إلى هنا جاء لحقا في الحاشية السفلى لِلَّوحة.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٨).","vol":"16","page":194},{"text":"٨٤٣٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني الليث بن سعد (^١)، وجرير بن حازم، أنَّ عطاء (^٢) بن أبي رباح حدثهما، عن جابر بن عبد الله، عن رسول الله ﷺ بمثله.\nيعني: أن رسول الله ﷺ نهى أن ينبذ التمر، والزبيب جميعا، ونهى أن ينبذ البسر والرطب جميعا (^٣).\n_________\n(^١) الليث وجرير هما موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٢٨/ ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٩).\nمن فوائد الاستخراج: =\n⦗١٩٥⦘ = -تمييز الليث بذكر اسم أبيه، وجاء عند مسلم مهملا.","vol":"16","page":194},{"text":"٨٤٣٧ - حدثنا أبو يحيى بن أبي مسرة، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا الليث بن سعد (^١)، قال: حدثنا أبو الزبير، وعطاء، عن جابر، عن النبيّ ﷺ بمثله (^٢).\n_________\n(^١) الليث بن سعد هو موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١)، وحديث الليث عن عطاء عند مسلم برقم (١٧)، وحديث الليث عن أبي الزبير برقم (١٩).","vol":"16","page":195},{"text":"٨٤٣٨ - حدثنا الصاغاني، قال: حدثنا أسود بن عامر (^١)، قال: حدثنا جرير بن حازم (^٢)، عن عطاء ابن أبي رباح، عن جابر بن عبد الله قال: نهى رسول الله ﷺ عن الزبيب والتمر أن يخلطا (^٣).\n_________\n(^١) الأسود بن عامر، شاذان أبو عبد الرحمن الشامي.\n(^٢) جرير موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٦).","vol":"16","page":195},{"text":"٨٤٣٩ - حدثنا ابن الجنيد الدقاق، قال: حدثنا أبو النضر، قال: حدثنا الليث (^١)، قال: حدثنا (^٢) عطاء بن أبي رباح، وأبو الزبير، عن جابر قال: قال النبيّ ﷺ: \"لا تنبذوا التمر والزبيب\n⦗١٩٦⦘ جميعًا، ولا الرطب والبسر جميعًا\" (^٣).\n_________\n(^١) الليث ملتقى إسناد المصنف مع مسلم.\n(^٢) في (ل) و(م) \"عن\".\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٧، ١٩).","vol":"16","page":195},{"text":"٨٤٤٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال (^١): وحدثني عمرو بن الحارث، (^٢) والليث بن سعد (^٣)، عن أبي الزبير، عن جابر بن عبد الله أن رسول الله ﷺ نهى أن ينبذ التمر والزبيب جميعا، ونهى أن ينبذ البسر والرطب جميعا (^٤).\n_________\n(^١) القائل هو ابن وهب.\n(^٢) نهاية (ل ٧/ ١٥/أ).\n(^٣) الليث بن سعد موضع الالتقاء مع مسلم، وفي طريق عمرو بن الحارث موضع الالتقاء مع مسلم في أبي الزبير.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٩).","vol":"16","page":196},{"text":"٨٤٤١ - حدثنا الصاغاني، قال: حدثنا عبد الوهاب (^١)، عن سعيد (^٢)، عن مطر (^٣)، عن عطاء (^٤)، عن جابر أنّ النبيّ ﷺ نهى عن خليط البسر، والزبيب، والتمر (^٥).\n_________\n(^١) في (ل): \"عبد الوهاب بن عطاء\".\n(^٢) هو ابن أبي عروبة.\n(^٣) ابن طهمان الوراق أبو رجاء الخراساني.\n(^٤) عطاء موضع التقاء المصنف مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انطر حديث رقم (٨٤٣١).","vol":"16","page":196},{"text":"٨٤٤٢ - حدثنا الدّبري، عن عبد الرزاق، عن الثوري، عن أبي\n⦗١٩٧⦘ الزبير (^١)، عن جابر قال: نهى النبيّ ﷺ عن التمر والزبيب، والرطب والبسر (^٢).\nيعني: أن ينبذا جميعا.\n_________\n(^١) أبو الزبير موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٣١) ورقمه عند مسلم (١٩).","vol":"16","page":196},{"text":"٨٤٤٣ - حدثنا علي بن إِشْكاب (^١)، قال: حدثنا محمد بن عبد الله الأنصاري، عن سليمان التيمي (^٢)، قال: حدثنا أبو نضرة، عن أبي سعيد الخدري، قال: نهى رسول الله صلى الله عليه (^٣) وسلم أن ينبذ في الجر، وأن يخلط البسر والتمر، وأن يخلط تمر وزبيب (^٤).\n_________\n(^١) هو: علي بن الحسين بن إبراهيم العامري.\n(^٢) سليمان هو ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٩ / أ).\n(^٤) أخرج مسلم طرفه -\"النهي عن نبيذ الجر\"- في كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٠) حديث رقم (٤٣).\nوأخرج بقية الحديث في الكتاب نفسه باب كراهة انتباذ التمر والزبيب (٣/ ١٥٧٤) حديث رقم (٢٠).\nمن فوائد الاستخراج: جمع أبي عوانة للحديث في موضع واحد، وقد فرّقه مسلم في موضعين.","vol":"16","page":197},{"text":"٨٤٤٤ - حدثنا محمد بن عبد الملك الواسطي، وأبو داود الحراني،\n⦗١٩٨⦘ قالا: حدثنا يزيد بن هارون، قال: أخبرنا سليمان التيمي (^١)، عن أبي نضرة، عن أبي سعيد الخدري، عن النبيّ ﷺ أنَّه نهى عن نبيذ الجر، وعن البسر والتمر يخلطان، وعن الزبيب والتمر يخلطان (^٢).\n_________\n(^١) سليمان التيمي هو موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٤٣).","vol":"16","page":197},{"text":"٨٤٤٥ - حدثنا الصاغاني، قال: حدثنا روح بن عبادة، قال: أخبرنا (^١) شعبة، قال: سمعت سليمان (^٢) التيمي (^٣)، عن أبي نضرة، عن أبي سعيد أنّ النبيّ ﷺ نهى عن البسر والتمر، والزبيب والتمر أن يخلطا، ونهى عن نبيذ الجر (^٤).\nلم يخرج مسلم نبيذ الجر فقط (^٥).\n_________\n(^١) في (ل) و(ك) \"حدثنا\".\n(^٢) نهاية (ل ٧/ ١٥/ ب).\n(^٣) سليمان التيمي هو موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٤٣).\n(^٥) \"النهي عن نبيذ الجر\" أخرجه مسلم لكنه فرقه عن باقي الحديث. أخرجه -كما تقدم- في كتاب الأشربة باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٠) حديث رقم (٤٣).","vol":"16","page":198},{"text":"٨٤٤٦ - حدثنا عثمان بن خُرَزَّاد، حدثنا حفص بن عمر (^١)، قال: حدثنا\n⦗١٩٩⦘ شعبة، عن سليمان التيمي (^٢) بإسناده مثله (^٣) (^٤).\n_________\n(^١) ابن الحارث الأزدي، أبو عمر البصري.\n(^٢) سليمان التيمي هو موضع التقاء المصنف مع مسلم.\n(^٣) جاء هذا الحديث في الأصل لحقا.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٤٣).","vol":"16","page":198},{"text":"٨٤٤٧ - حدثنا علي بن حرب، قال: حدثنا أسباط بن محمد (^١)، عن سليمان التيمي (^٢)، عن أبي نضرة، عن أبي سعيد، قال: نهى النبيّ ﷺ أن يخلط التمر والزبيب، أو البسر والرطب (^٣) (^٤).\n_________\n(^١) ابن عبد الرحمن بن خالد القرشي -مولاهم- الكوفي.\n(^٢) سليمان موضع التقاء المصنف مع مسلم.\n(^٣) في (ل) و(م): \"والبسر والتمر جميعًا\".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٤٣).","vol":"16","page":199},{"text":"٨٤٤٨ - حدثنا سعيد بن مسعود، قال: حدثنا النضر بن شميل، قال: حدثنا شعبة، حدثنا أبو مسلمة (^١)، عن أبي نضرة، عن أبي سعيد الخدري قال: نهى رسول الله ﷺ عن الزبيب والتمر، أو عن البسر والتمر -يعني: أن يخلطا- (^٢).\n_________\n(^١) أبو مسلمة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٥) حديث رقم (٢١).\nمن فوائد الاستخراج: رواه أبو عوانة من طريق شعبة، عن أبي مسلمة، ورواه مسلم من طريق ابن علية عن أبي مسلمة، وشعبة أوثق من ابن علية.","vol":"16","page":199},{"text":"٨٤٤٩ - حدثنا يوسف القاضي، قال: حدثنا مُسَدَّد، قال: حدثنا بشر بن المفضل (^١)، قال: أخبرنا سعيد بن يزيد أبو مسلمة، عن أبي نضرة، عن أبي سعيد الخدري، قال: نهى رسول الله ﷺ أن يخلط بين البسر والتمر، وبين الزبيب والتمر (^٢).\n_________\n(^١) بشر هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٤٨).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث بشر بن المفضل عن سعيد بن زيد أبي مسلمة، ومسلم أحال به إلى رواية ابن علية عن أبي مسلمة.","vol":"16","page":200},{"text":"٨٤٥٠ - حدثنا إبراهيم بن مرزوق، والصاغاني (^١)، قالا: حدثنا روح بن عبادة، حدثنا إسماعيل بن مسلم العبدي، حدثنا أبو المتوكل النَّاجي، عن أبي سعيد الخدري، قال: نهى رسول الله ﷺ أن تَخلط بسرًا بتمرٍ (^٢)، أو زبيبًا ببسرٍ، وقال: \"من (^٣) شربه منكم فليشرب كل واحد منه فردا؛ تمرًا فردًا (^٤)، وبسرًا فردًا، أو زبيبًا فردًا\" (^٥).\n_________\n(^١) في (ل) و(م): \"محمد بن إسحاق الصاغاني\".\nوالصاغاني هو موضع التقاء المصنف مع مسلم.\n(^٢) في الأصل زيادة: \"وزبيبًا بتمر\"، وأشير عليها بالحذف، ولم تأت في (ك)، لكنها جاءت في (ل)، و(م)، وهي في مسلم.\n(^٣) نهاية (ك ٤/ ٢٢٩/ ب).\n(^٤) نهاية (ل ٧/ ١٦/ أ).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٤٤٨) ورقمه في مسلم (٢٣). =\n⦗٢٠١⦘ = من فوائد الاستخراج:\n- ذكر أبي عوانة لمتن حديث روح عن إسماعيل تامًّا، ومسلم ذكر شطره الأول، وأحال في باقيه على رواية وكيع عن إسماعيل بن مسلم.\n-رواية إسماعيل بن مسلم عن أبي المتوكل الناجي عند أبي عوانة بالتحديث، وهو أرفع من العنعنة التي عند مسلم.","vol":"16","page":200},{"text":"٨٤٥١ - حدثنا ابن الجنيد الدقاق، حدثنا بَدَل بن المحبَّر (^١)، حدثنا إسماعيل بن مسلم العبدي (^٢) بإسناده مثله (^٣) (^٤).\n_________\n(^١) بَدَل -بفتح الباء الموحدة، والدال المهملة، الإكمال (١/ ٢٢٥) - ابن المحبَّر -بحاء مهملة، وباء مفتوحة، الإكمال (٧/ ١٦١) - التميمي البصري.\n(^٢) إسماعيل موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤٤٨) ورقمه في مسلم (٢٣).\n(^٤) في الأصل بعد الحديث:\nيتلوه -إن شاء الله- حدثنا أبو داود الحراني، حدثنا مسلم بن إبراهيم، قال: حدثنا إسماعيل بن مسلم، حدثنا أبو التوكل الناجي الحديث.\nوالحمد لله رب العالمين والصلاة على محمد وعلى آله.\nثم جاء في اللوحة التالية: \"الجزء السابع والعشرون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق الإسفراييني رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري، ﵁، عن شيخه أبي نعيم عبد الملك بن الحسن الإسفراييني، عن أبي عوانة\".","vol":"16","page":201},{"text":"٨٤٥٢ - حدثنا (^١) أبو داود الحراني، قال: حدثنا مسلم بن إبراهيم،\n⦗٢٠٢⦘ قال: حدثنا إسماعيل بن مسلم (^٢)، قال: حدثنا أبو المتوكل الناجي، عن أبي سعيد الخدري، قال: نهى النبيّ ﷺ أن يُخلط من (^٣) بسرٍ وتمرٍ، أو زبيبٍ وتمرٍ، أو زبيبٍ وبسرٍ، وأن ينبذ كل واحد منهما على حدته (^٤).\n_________\n(^١) جاء قبل الحديث في الأصل: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر بفضلك الحمد لله =\n⦗٢٠٢⦘ = رب العالمين، والصلاة على محمد وعلى أجمعين. أخبرنا الأستاذ الإمام أبو القاسم عبد الكريم بن هوازن القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني قال: \".\n(^٢) إسماعيل ملتقى إسناد المصنف مع مسلم.\n(^٣) في (ل) \"أن يخلط بين … \".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٤٨) ورقمه عند مسلم (٢٣).","vol":"16","page":201},{"text":"٨٤٥٣ - حدثنا علي بن حرب، قال: حدثنا وكيع بن الجراح، قال: حدثنا هشام الدستوائي (^١)، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه: أنّ النبيّ ﷺ قال: \"لا تنبذوا الزهو (^٢) والتمر جميعًا، ولا الزبيب والتمر جميعًا، ولينبذ كل واحد منهما على حدة\" (^٣).\n_________\n(^١) هشام موضع التقاء المصنف مع مسلم.\n(^٢) الزَّهو: -بفتح الزاء وضمها-، ويسمى ثمر النخل زهوًا إذا خَلَص لون البُسْر.\nانظر: النخل لأبي حاتم (ص ٧٧).\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٥) حديث رقم (٢٤).\nوالبخاري كتاب الأشربة باب من رأى أن لا يخلط البُسْر والتمر إذا كان مسكرًا، وأن لا يجعل إدامين في إدام، حديث رقم (٥٦٠٢) انظر: الفتح (١١/ ١٩٤). =\n⦗٢٠٣⦘ = من فوائد الاستخراج: رواية أبي عوانة للحديث من طريق وكيع عن هشام، ومسلم رواه عن ابن علية عن هشام، وكيع أحفظ.","vol":"16","page":202},{"text":"٨٤٥٤ - حدثنا ابن الجنيد الدّقاق، قال: حدثنا عبد الوهاب بن عطاء ح\nوحدثنا الصاغاني، وأبو أمية قالا: حدثنا سعيد بن عامر ح\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قالوا: حدثنا هشام الدستوائي (^١)، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، أن النبيّ ﷺ قال: \"لا تنبذوا (^٢) الزهو والرطب جميعًا، ولا تنبذوا (١) التمر والزبيب جميعًا، وانتبذوا كل واحد منهما على حدته\" (^٣) (^٤).\nقال أبو أمية: \"على حدة\".\n_________\n(^١) هشام موضع التقاء المصنف مع مسلم.\n(^٢) في (ل): \"لا تنتبذوا\".\n(^٣) نهاية (ل ٧/ ١٦ /ب).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٤٥٣).","vol":"16","page":203},{"text":"٨٤٥٥ - حدثنا محمد بن عبد الله بن ميمون الإسكندراني (^١) أبو بكر\n⦗٢٠٤⦘بها-، والثقفي (^٢)، قالا: حدثنا الوليد بن مسلم، عن الأوزاعي (^٣)، عن يحيى ابن أبي كثير (^٤)، عن عبد الله ابن أبي قتادة، عن أبيه، أنَّه سمع النبيّ ﷺ يقول: \"لا تجمعوا بين الزهو والرطب، ولا بين التمر والزبيب، وانتبذوا كل واحد منهما على حدته\" (^٥).\n_________\n(^١) الإسكندراني: بكسر الألف، وسكون السين المهملة، وفتح الكاف، وسكون النون، وفتح الدال والراء المهملتين وفي آخرها النون، نسبة إلى الإسكندرية، وهي بلدة في مصر. انظر: الأنساب (١/ ١٥٠)، ومعجم البلدان (١/ ١٨٢).\n(^٢) هو: أحمد بن محمد بن عثمان الدمشقي، أبو عمرو.\n(^٣) هو: عبد الرحمن بن عمرو بن أبي عمرو الدمشقي.\n(^٤) يحيى موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٥٣).","vol":"16","page":203},{"text":"٨٤٥٦ - حدثنا يحيى بن عياش القطان ببغداد في دار القطن (^١)، قال: حدثنا أبو زيد الهروي (^٢)، قال: حدثنا علي بن المبارك (^٣)، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثني أبو قتادة أنَّ رسول الله - صلى الله (^٤) عليه وسلم - قال: \"لا تنبذوا الزهو والرطب جميعًا، ولا تنبذوا التمر والزبيب جميعا، وانتبذوا كل واحد (^٥)\n⦗٢٠٥⦘ على حدته\".\nقال: فسألت عن ذلك عبد الله بن أبي قتادة، فأخبرني أنَّه سمع ذلك من أبيه (^٦).\n_________\n(^١) دارقطن: -بفتح الدال المهملة بعدها الألف والراء والقاف المضمومة والطاء المهملة الساكنة، وفي آخرها النون- محلَّة كانت ببغداد.\nانظر: الأنساب (٢/ ٤٣٨)، معجم البلدان (٢/ ٤٢٢).\n(^٢) هو: سعيد بن الربيع الحَرَشي العامري البصري.\n(^٣) علي بن المبارك ملتقى إسناد المصنف مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٣٠/ أ).\n(^٥) في (م): \"كل واحد منهما\".\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم [٨٤٥٣] ورقمه عند مسلم (٢٥).\nمن فوائد الاستخراج: رواية يحيى بن أبي كثير عن أبي سلمة عن أبي عوانة بالتحديث، وعند مسلم بالعنعنة، ويحيى احتمل الأئمة تدليسه، إلا أن الرواية بصيغة التحديث أقوى من العنعنة.","vol":"16","page":204},{"text":"٨٤٥٧ - حدثنا الصاغاني (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا حسين المعلم، قال: حدثنا يحيى بن أبي كثير بهذين الإسنادين أنَّه قال: \"الزهو والرطب والتمر والزبيب\" (^٢).\n_________\n(^١) الصاغاني موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٥٣) ورقمه عند مسلم (٢٥) الإسناد الثاني.","vol":"16","page":205},{"text":"٨٤٥٨ - حدثنا أبو داود السجزي (^١)، وعثمان بن خُرَزّاذ، قالا: حدثنا أبو سلمة (^٢) ح\nوحدثنا الصاغاني، قال: حدثنا عفان (^٣)، قالا: حدثنا أَبَان العطار، قال: حدثنا يحيى بن أبي كثير، قال: حدثني عبد الله بن أبي قتادة، عن أبيه:\n⦗٢٠٦⦘ أن نبيّ الله ﷺ نهى عن خليط التمر والبسر، وعن خليط الزبيب والتمر، وعن خليط الزهو والرطب، وقال: \"انتبذوا كل واحد منهما على حدة\".\nقال يحيى: وحدثني أبو سلمة بن عبد الرحمن، عن أبي قتادة، عن النبيّ ﷺ بمثل هذا الحديث (^٤).\n_________\n(^١) في (ل) و(م): \"السجستاني\".\n(^٢) هو: موسى بن إسماعيل.\n(^٣) عفان بن مسلم هو ملتقى إسناد المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٥٣) ورقمه عند مسلم (٢٦).","vol":"16","page":205},{"text":"٨٤٥٩ - حدثنا الدّبري، عن عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن أبي كثير (^١)، عن عبد الله بن أبي قتادة، عن أبيه، قال: نهى النبيّ ﷺ عن الزهو والرطب، وقال: \"انتبذوا كل واحد منهما على حدة\".\nقال يحيى: وحدثني أبو سلمة بن عبد الرحمن، عن أبي قتادة، عن النبيّ ﷺ بمثله (^٢) (^٣).\n_________\n(^١) يحيى بن أبي كثير ملتقى إسناد المصنف مع مسلم.\nوما بعد يحيى بن أبي كثير إلى نهاية الحديث جاء في الأصل لحقا في الحاشية السفلى.\n(^٢) هذا الحديث ليس في (ل) و(م).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٥٣) ورقمه في مسلم (٢٦).","vol":"16","page":206},{"text":"٨٤٦٠ - حدثنا الدّبري، عن عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن أبي كثير (^١)، عن عبد الله بن أبي قتادة، عن أبيه قال: نهى النبيّ ﷺ\n⦗٢٠٧⦘ عن الزهو والرطب أن تختلط، وعن الزبيب والتمر أن تختلط، وقال: \"ينبذ كل واحد منهما وحده\" (^٢).\n_________\n(^١) يحيى بن أبي كثير موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٥٣) ورقمه عند مسلم (٢٤).","vol":"16","page":206},{"text":"٨٤٦١ - حدثنا أحمد بن يوسف السُّلَمي، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمار (^١)، قال: حدثنا أبو كثير الغُبَري، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"لا تنبذوا التمر والزبيب جميعا، ولا البسر (^٢) والتمر جميعا، وانبذوا كل واحد منهما على حدة\" (^٣).\n_________\n(^١) عكرمة بن عمار موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٣٠ /ب).\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٦) حديث رقم (٢٦ م).\nمن فوائد الاستخراج: تصريح عكرمة بن عمار بالتحديث، وروايته عند مسلم بالعنعنة، وهو من المدلسين.\nانظر: تعريف أهل التقديس (ص ١٤٤).","vol":"16","page":207},{"text":"٨٤٦٢ - حدثنا يوسف بن يعقوب، قال: حدثنا أبو الوليد، قال: حدثنا عكرمة (^١) بإسناده مثله. \"ولتنبذوا كل واحد منهما على\n⦗٢٠٨⦘ حدته\" (^٢).\nقال أبو داود السجزي (^٣) \"أبو كثير السُّحَيمي يزيد بن عبد الرحمن بن أُذَيْنَة (^٤)، وقالوا: ابن غُفَيلة (^٥). وهو أصح من أذينة\".\n_________\n(^١) عكرمة بن عمار موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٦١).\n(^٣) هو: سليمان بن الأشعث صاحب السنن، وهو شيخ المصنف.\nوقوله هذا جاء في السنن (٤/ ٨٥). بمعناه قال: \"اسم أبي كثير الغُبَري: يزيد بن عبد الرحمن بن غُفَيلة السَّحْمي، وقال بعضهم: أُذَينة، والصواب غُفَيلة\".\nوقوله \"السَّحْمي\" هكذا جاء في المطبوع من السنن والصواب: السُّحَيْمي -بضم السين، وفتح الحاء المهملتين، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها ميم- نسبة إلى سُحيم، وهو بطن من حنيفة نزل اليمامة. الأنساب (٣/ ٢٢٩).\nوقوله: \"الغُبَري\" -بالغين المعجمة، وبالباء الموحدة- مختلف القبائل ومؤتلفها (ص ٥٧).\nوالمراد: غُبَر بن غَنْم بن حبيب، من ربيعة، وليس المراد: غُبَر بن بكر، من كَلْب؛ من قضاعة، لأن بني حنيفة من ربيعة. انظر: مختلف القبائل (ص ٥٧).\n(^٤) أُذَينة -بذال معجمة، بعدها ياء ونون- الإكمال (١/ ٤٨).\n(^٥) في (ك): \"عقيلة\" وهو تصحيف، فقد ضبطها ابن ماكولا وابن ناصر الدين وابن حجر: بمعجمة مضمومة، وفاء مفتوحة.\nانظر: الإكمال (٧/ ٢٢)، توضيح المشتبه (٦/ ٣١٠)، التقريب (ص ١١٩٦).","vol":"16","page":207},{"text":"٨٤٦٣ - حدثنا علي بن حرب الطائي، قال: حدثنا أسباط، قال: حدثنا أبو إسحاق الشيباني (^١)، عن حبيب، عن سعيد بن جبير، عن ابن\n⦗٢٠٩⦘ عباس، قال: كتب رسول الله ﷺ إلى أهل جُرَش (^٢) ينهاهم عن أن يخلطوا التمر والزبيب (^٣).\nورواه علي بن حرب وقال: حبيب بن أبي ثابت (^٤).\n_________\n(^١) أبو إسحاق الشيباني ملتقى الإسناد مع مسلم.\n(^٢) جُرَش: -بضم أوله وفتح ثانيه- موضع باليمن.\nانظر: معجم ما استعجم (٢/ ٣٧٦)، معجم البلدان (٢/ ١٢٦).\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٦) حديث رقم (٢٧).\n(^٤) ذكر أبو عوانة أن علي بن حرب رواه مرَّةً، وقال: حبيب بن أبي ثابت، فيحتمل أن أبا عوانة أراد بذلك تمييز حبيب، ويُحتمل وهو الأقوى والأقرب أنِّه أراد أن علي بن حرب رواه مرة من طريق حبيب بن أبي عمرة عن سعيد به، ومرة من طريق حبيب بن أبي ثابت عن سعيد به، ثم أَيَّد هذا الاحتمال بذكر مثال لذلك في الحديثين الآتيين (٢٩٨ - ٢٩٩)، فقد روى فيهما حديثا لابن عباس يرويه الشيباني عن حبيب بن أبي ثابت عن سعيد بن جبير عن ابن عباس به، ومرة يرويه عن حبيب ابن أبي عمرة عن سعيد، عن ابن عباس به.","vol":"16","page":208},{"text":"٨٤٦٤ - حدثنا علي بن إسماعيل علوية (^١)، بثلاثة أبواب، قال: حدثنا عمرو بن عون (^٢)، قال: أخبرنا خالد (^٣)، عن الشيباني، عن حبيب\n⦗٢١٠⦘ ابن أبي عمرة (^٤)، عن سعيد بن جبير، عن ابن عباس (^٥) قال: نهى النبيّ ﷺ عن الدُّباء (^٦)، والحَنتَم (^٧)، والنَّقير (^٨)، والمُزَفّت (^٩) (^١٠).\n_________\n(^١) هو: علي بن إسماعيل بن الحكم أبو الحسن، البزاز.\n(^٢) ابن أوس بن الجَعد السلمي أبو عثمان الواسطي.\n(^٣) ابن عبد الله بن عبد الرحمن الطحان الواسطي.\n(^٤) حبيب بن أبي عمرة موضع الالتقاء مع مسلم.\n(^٥) نهاية (ل ٧/ ١٧/ ب).\n(^٦) الدباء: القَرْع، واحدها: دُبّاءة، كانوا ينتبذون فيها فتسرع الشدة في الشراب.\nانظر: غريب الحديث للهروي (٢/ ١٨١)، النهاية (٢/ ٩٦).\n(^٧) الحَنْتم: جرار مدهونة خضر، كانت تحمل الخمر فيها إلى المدينة، ثم اتسع فيها فقيل للخزف كله: حنتم، واحدها حنتمة.\nانظر: غريب الحديث للهروي (٢/ ١٨١)، النهاية (١/ ٤٤٨).\n(^٨) النقير: كان أهل اليمن ينقرون أصل النخلة ثم يشدخون فيه الرطب والبسر، ثم يدعونه حتى يَهْدر ثم يموت.\nغريب الحديث للهروي (٢/ ١٨١).\n(^٩) الأوعية التي فيها الزفت، وهو ما يطلى به الأوعية من القار.\nغريب الحديث (٢/ ١٨٢)، النهاية (٢/ ٣٠٤).\n(^١٠) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٠) حديث رقم (٤١).\nوالبخاري كتاب الإيمان باب أداء الخمس من المغنم حديث رقم (٥٣) انظر: الفتح (١/ ١٧٦).","vol":"16","page":209},{"text":"٨٤٦٥ - وحدثنا علوية الكرابيسي (^١)، قال: حدثنا عمرو بن عون،\n⦗٢١١⦘ قال: حدثنا خالد، عن الشيباني (^٢)، عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس: نهى النبيّ ﷺ بمثله (^٣).\n_________\n(^١) هو: علي بن إسماعيل.\n(^٢) الشيباني هو ملتقى الحديث مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٦٤).","vol":"16","page":210},{"text":"٨٤٦٦ - حدثنا الحسن بن عفّان العامري، قال: أخبرنا أسباط بن محمد، عن الشيباني (^١)، عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس، قال: نهى رسول الله ﷺ عن البُسْر والتمر أن يخلطا جميعا، وعن الزبيب والتمر أن يخلطا جميعا. قال: وكتب إلى أهل جُرَش: \"لا تخلطوا التمر والزبيب\" (^٢).\n_________\n(^١) الشيباني ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٢٩٧).","vol":"16","page":211},{"text":"٨٤٦٧ - حدثنا عباس بن محمد الدوري -وسأله ابن أُورَمة (^١) - قال: حدثنا أبو سعيد الحداد (^٢)، قال: حدثنا خالد بن\n⦗٢١٢⦘ عبد الله (^٣)، عن حصين (^٤)، عن حبيب بن أبي ثابت، وعن الشيباني، عن حبيب بن أبي ثابت، عن سعيد بن (^٥) جبير، عن ابن عباس قال: كتب رسول الله ﷺ إلى أهل جُرَش (٥) أن لا تخلطوا التمر بالزبيب (^٦).\nوفي حديث حصين عن حبيب: وكتب رسول الله ﷺ\n⦗٢١٣⦘ إلى أهل البحرين (^٧): \"لا تخلطوا التمر بالزهو\" -يعني الفضيخ- (^٨) (^٩).\n_________\n(^١) هو: إبراهيم بن أُورَمة، الأصبهاني. أبو إسحاق. ت / ٢٦٦ هـ.\nقال الدارقطني: \"ثقة حافظ نبيل\"، وقال أبو نعيم: \"فاق إبراهيم بن أورمة أهل عصره في المعرفة والضبط\".\nانظر: الجرح والتعديل (٢/ ٨٨)، تاريخ بغداد (٦/ ٤٢ - ٤٤)، المنتظم (١٢/ ٢٠٧)، السير (١٣/ ١٤٥).\n(^٢) هو: أحمد بن داود الواسطي. ت / ٢٢١ هـ.\nقال ابن معين: \"ثقة لا بأس به\"، وقال ابن حبان: \"حديثه يشبه حديث الثقات\". =\n⦗٢١٢⦘ = انظر: سؤالات ابن الجنيد لابن معين (ص ١١٩)، الثقات (٨/ ٤٨)، فتح الباب في الكنى والألقاب (ص ٣٧)، تاريخ بغداد (٤/ ١٣٨).\n(^٣) خالد بن عبد الله هو موضع التقاء المصنف مع مسلم في روايته عن الشيباني، وفي روايته عن حصين الملتقى في حبيب بن أبي ثابت.\n(^٤) ابن عبد الرحمن السلمي الكوفي. ت/ ١٣٦ هـ.\nوثقه أحمد -في رواية أبي حاتم عنه-، وابن معين -في رواية إسحاق- والعجلي وأبو زرعة، وأبو حاتم.\nوقد اختلف النقاد في اختلاطه، والذي يظهر من مجموع كلامهم أنَّه لما كبر ساء حفظه.\nوالراوي عنه هنا خالد بن عبد الله الطحان ممن سمع منه قبل التغير، ذكر ذلك ابن رجب في شرح العلل والحافظ في الهدي.\nانظر: تاريخ الثقات (١٢٢)، الضعفاء والمتروكين للنسائي (١٦٦)، الجرح والتعديل (٣/ ١٩٣)، شرح العلل (٢/ ٧٣٩)، هدي الساري (ص ٥٦٢).\n(^٥) نهاية (ك ٤/ ٢٣١/ أ).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٤٦٣) ورقمه في مسلم (٢٧) الإسناد الثاني.\n(^٧) البحرين: -هكذا يتلفظ بها في حال الرفع والنصب والجر- وهو اسم جامع لبلاد على ساحل بحر الهند بين البصرة وعمان، قصبتها هجر.\nانظر: آكام المرجان في ذكر المدائن المشهورة في كل مكان (ص ٥٥)، معجم البلدان (١/ ٣٤٦).\n(^٨) الفضيخ: شراب يتخذ من البسر المفضوخ أي: المشدوخ. النهاية (٣/ ٤٥٣).\n(^٩) أخرجه مسلم من طريق حبيب بن أبي ثابت، وفيه: \"لا تخلطوا التمر بالبُسر\" ولا يخالف ذلك ما في رواية أبي عوانة، \" … التمر بالزهو\" لأن الزهو: هو البُسْر إذا خَلَص لونه كما تقدم بيانه في حديث (٨٤٥٣) وليس في مسلم كتب (إلى أهل البحرين) والذي في مسلم رواية الشيباني عن حبيب به (وكتب إلى أهل جُرَش).\nوانظر: مسلم: كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٦) حديث رقم (٢٧).\nوسند رواية أبي عوانة صحيح.","vol":"16","page":211},{"text":"٨٤٦٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج (^٢)، قال: أخبرني (^٣) موسى بن عقبة، عن نافع، عن ابن عمر، أنَّه كان يقول: نهى أن ينبذ البسر والرطب جميعا، والبسر والزبيب جميعا (^٤).\n⦗٢١٤⦘ قال نافع: وكان ابن عمر يأمر بتمر وزبيب فينبذا جميعا، فيشرب منه.\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) ابن جريج موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ١٨/ أ).\n(^٤) أخرجه مسلم، الأشربة، باب كراهية انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٧) =\n⦗٢١٤⦘ = حديث رقم (٢٨).\nوعند مسلم: \"نهى أن يُنبذ البسر والرطب جميعا، والتمر والزبيب جميعا\" أما: \"والبسر والزبيب جميعا\" فليست عنده، وسندها صحيح عند أبي عوانة، ولم أقف عليها، لكن يظهر لي -والله أعلم- أن أصل الحديث \"والتمر والزبيب\" وأنَّه \"البسر والزبيب\" في الأثر عن ابن عمر -الذي بعد الحديث، ويظهر أن هذا التقديم والتأخير في الجملتين سبق قلم أو نحوه من أبي عوانة.\nوالذي يوحي بهذا:\n- أن الحديث في مسلم جاء بإسنادين فيه: \"النهي عن نبيذ التمر والزبيب\"، وهذا يتعارض مع أثر نافع عن ابن عمر عند أبي عوانة.\n- أن أبا عوانة خرّج الحديث بعد ذلك برقم (٨٤٦٩) وشيخه فيه شيخ مسلم وهو: الصاغاني، وقال: مثله أي: مثل هذا الحديث برقم (٨٤٦٨). والحديث في مسلم بهذا الإسناد ليس فيه \"البسر والزبيب\"، وإنما \"التمر والزبيب\".\n- استئناسا بما كتب في الحاشية أمام الأثر \"لا والله\" … \"بمعناه\". والله أعلم.","vol":"16","page":213},{"text":"٨٤٦٩ - حدثنا الصاغاني (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج بمثله (^٢).\n_________\n(^١) الصاغاني موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٦٨) ورقمه عند مسلم (٢٩).","vol":"16","page":214},{"text":"٨٤٧٠ - حدثنا أبو الأزهر (^١)، وعلي بن حرب، قالا: حدثنا\n⦗٢١٥⦘ معاوية بن عمرو، قال: حدثنا زائدة، عن حبيب ابن أبي عمرة (^٢)، عن سعيد بن جبير، عن ابن عباس، قال: نهى رسول الله ﷺ عن الدباء، والحنتم، والمُزَفّت، والنَّقِير، وأن يخلط البلح بالزهو (^٣).\n_________\n(^١) هو: أحمد بن الأزهر النيسابوري.\n(^٢) حبيب هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة باب النهي عن الانتباذ في المزفت والدباء والحنتم .. (٣/ ١٥٨٠) حديث رقم (٤١).\nوأخرجه البخاري في أحد عشر موضعا في الصحيح ليس فيها: \" … وأن يخلط البلح بالزهو\". ومن المواضع التي أخرجه فيها: كتاب الإيمان، باب أداء الخمس من الإيمان حديث رقم (٥٣) وانظر: الفتح (١/ ١٧٦).","vol":"16","page":214},{"text":"٨٤٧١ - حدثنا علي بن حرب، قال: حدثنا ابن فضيل (^١)، عن حبيب ابن أبي عمرة، عن سعيد بن جبير، عن ابن عباس قال: نهى رسول الله ﷺ عن الدباء، والحنتم، والمزفت، وأن يخلط البلح بالزهو (^٢).\n_________\n(^١) ابن فضيل موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري إلا قوله: \"وأن يخلط البلح بالزهو\" لم يخرجها البخاري، انظر حديث رقم (٨٤٧٠).","vol":"16","page":215},{"text":"<span data-type='title' id=toc-1154>بَيَانُ الأَوعيةِ المَنْهِيّة عن الانتِبَاذِ (^١) فِيهَا؛ والأَوعيةِ التي يَجُوز الانتباذُ فيها، وَوُجوب وِكَاءِ السِّقاء (^٢) الذي يُنبَذُ فيهِ.</span>\n_________\n(^١) الانتباذ: من النبذ وهو الرمي، والترك. يقال: نبذت التمر والعنب إذا تركت عليه الماء ليصير نبيذا، والنبيذ ما يعمل من الأشربة من التمر والزبيب والعنب وغير ذلك، سواء كان مسكرًا أم غير مسكرٍ. انظر: النهاية (٤/ ٦ - ٧).\n(^٢) السقاء: ظرف الماء من الجلد، ويجمع على أسقية. النهاية (٢/ ٣٨١).","vol":"16","page":216},{"text":"٨٤٧٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، أخبرني عمرو بن مرة، قال: سمعت زاذان يقول: قلت لابن عمر: أخبرنا ما نهى عنه رسول الله ﷺ من الأوعية؟ أخبرنا بلغتكم (^٢) وفَسّره لنا بلغتنا، قال: نهى عن الحنتم -وهي: الجرة-، ونهى عن المزفت -وهي: المقير-، ونهى عن الدباء -وهي: القرع-، ونهى عن النقير -وهي: أصل النخلة ينقر نقرا وينسح (^٣) نسحا- وأمر (^٤) أن ينبذ في الأسقية (^٥).\n_________\n(^١) الملتقى مع مسلم في أبي داود -وهو الطيالسي-.\n(^٢) نهاية (ل ٧/ ١٨/ ب).\n(^٣) ينسح: بالحاء المهملة أي: تقشر ويحفر فيها وينتبذ، قال القاضي عياض: كذا ضبطناه عن كافة شيوخنا بالحاء المهملة، وفي كثير من نسخ مسلم: تنسج -بالجيم- وهو خطأ وتصحيف لا وجه له. انظر: مشارق الأنوار (٢/ ٢٦ - ٢٧)، النهاية (٥/ ٤٦).\n(^٤) نهاية (ك ٤/ ٢٣١/ ب).\n(^٥) أخرجه مسلم كتاب الأشربة باب النهي عن الانتباذ في المزفت والدباء … إلخ =\n⦗٢١٧⦘ = (٣/ ١٥٨٣) حديث رقم (٥٧) الإسناد الثاني.","vol":"16","page":216},{"text":"٨٤٧٣ - حدثنا أبو أمية، وعباس، قالا: حدثنا شبابة، عن شعبة (^١)، عن عمرو بن مرة، عن زاذان، قال: قلت: لابن عمر: إنَّ لنا لغة سوى لغتكم، أخبرني ما نهى عنه النَّبِيّ ﷺ الأوعية، وفسّره لنا، ثم ذكر مثله، وأمر أن يشرب في الأسقية (^٢).\nرواه معاذ بن معاذ، والدارمي، عن النضر، فقال: وأمرنا أن ننتبذ في الأسقية (^٣).\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٧٢).\n(^٣) علق أبو عوانة الحديث بهذا اللفظ عن شيخيه معاذ بن معاذ، وأبي جعفر الدارمي، والحديث بهذا اللفظ في مسلم -من طريق شعبة، عن عمرو بن مرة- في الأشربة، باب النهي عن الانتباذ في الزفت (٣/ ١٥٨٣) حديث رقم (٥٧).","vol":"16","page":217},{"text":"٨٤٧٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود ح وحدثنا أبو أمية، قال: حدثنا عفّان، قالا: حدثنا شعبة (^١)، أخبرني جبلة بن سحيم، قال: سمعت ابن عمر يقول: نهى رسول الله ﷺ عن الحنتمة. قال: قلت لابن عمر: ما الحَنْتَمة؟ قال: الجَرَّة (^٢).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٧٢) ورقمه عند مسلم (٥٦).","vol":"16","page":217},{"text":"٨٤٧٥ - حدثنا عيسى بن أحمد البلخي، قال: حدثنا شاذان (^١) ح\nوحدثنا الصاغاني، قال: حدثنا حجاج بن منهال (^٢)، قالا: حدثنا جرير بن حازم (^٣) ح\nوحدثنا عمار بن رجاء، قال: حدثنا وهب بن جرير بن حازم، قال: حدثنا أبي قال: سمعت يعلى بن حكيم يحدث عن سعيد بن جبير، سمعت ابن عمر يقول: حرم رسول الله ﷺ نبيذ الجر.\nقال: فأتيت ابن عباس فقلت: ألا تسمع ما يقول ابن عمر؟\nقال: وما يقول (^٤)؟ قلت: سمعت ابن عمر يقول: حرم رسول الله ﷺ نبيذ الجر. فقال: صدق ابن عمر. حرم رسول الله ﷺ نبيذ الجر.\nقلت: وأَيُّ شيء الجر؟ قال: كل شيء يصنع من مَدَر.\nهذا لفظ وهب. وقال غيره: فأتيت ابن عباس فقلت: سمعت ابن عمر بمثله (^٥).\n_________\n(^١) هو: الأسود بن عامر أبو عبد الرحمن الشامي.\n(^٢) الأنماطي، أبو محمد السُّلمي البصري.\n(^٣) جرير ملتقى إسناد المصنف مع مسلم.\n(^٤) نهاية / (ل ٧/ ١٩/ أ).\n(^٥) أخرجه مسلم انظر حديث (٨٤٧٢) رقمه عند مسلم (٤٧).","vol":"16","page":218},{"text":"٨٤٧٦ - حدثنا عثمان بن خُرَّزاذ، قال: حدثنا أبو سلمة (^١)، وسعيد ابن سليمان (^٢)، قالا: حدثنا جرير بن حازم (^٣)، عن يعلى بن حكيم بإسناده مثله: صدق ابن عمر، حرم رسول الله ﷺ نبيذ الجر (^٤).\n_________\n(^١) هو: موسى بن إسماعيل.\n(^٢) الضبيّ أبو عثمان الواسطي.\n(^٣) جرير موضع التقاء المصنف مع مسلم.\n(^٤) أخرجه مسلم حديث رقم (٨٤٧٢) رقمه عند مسلم (٤٧).","vol":"16","page":219},{"text":"٨٤٧٧ - حدثنا إبراهيم بن مرزوق، قال: حدثنا روح بن عبادة، قال: حدثنا (^١) سعيد بن أبي عروبة (^٢) (^٣)، عن قتادة، عن أبي نضرة، عن أبي سعيد الخدري قال: وحدثني (^٤) من لقي الوَفْد (^٥) الذين قدموا على رسول الله ﷺ من عبد القيس قالوا: يا رسول الله: إنَّا حيّ من ربيعة، بيننا وبينك كفار مضر، وإنَّا لا نستطيع أن نَأْتِيك إلا في أشهر الحرم، فَمُرْنا بأمر ندعو به من ورائنا، وإن عملنا به دخلنا الجنة.\nقال: \"آمركم بأربع وأنهاكم عن أربع،\n⦗٢٢٠⦘ آمركم أن تعبدوا الله ولا تشركوا به شيئًا، وتقيموا الصلاة وتؤتوا الزكاة، وتصوموا رمضان، وتعطوا الخمس من المغانم، وأنهاكم عن أربع: عن الحَنْتم، والدُّباء، والنَّقِير، والمُزَفّت\".\nقالوا: يا رسول الله وما يدريك ما النقير؟\nقال: \"جِذْع تَنْقُرونه، ثم تطرحون فيه من القُطَيْعَاء (^٦) (^٧)، ثم تصبون فيه ماء حتى إذا سكن غليانه شربتموه حتى أنّ أحدكم ليضرب ابن عمِّه بالسيف\".\nقال: وفي القوم من أصابته جراحة، قال: فجعلت أخبئها حياء من رسول الله ﷺ. فقالوا: فيمَ يُشْرَب؟ قال: \"عليكم بهذه الأسقية الأدم التي يلاث على أفواهها\". قال: قالوا: يا رسول الله إنّ أرضنا كثيرة الجرذان، وإنّها لا تبقى فيها أسقية الأدم، وإنها تأكله الجرذان، قال رسول الله ﷺ: \"وإن أكلتها\" مرتين (^٨).\n_________\n(^١) نهاية (ك ٤/ ٢٣٢/ أ).\n(^٢) في (م): \"شعبة، عن أبي عروبة\" وهو تصحيف.\n(^٣) سعيد هو موضع التقاء المصنف مع مسلم.\n(^٤) في (ل): \"حدثني\" بدون واو.\n(^٥) هم القوم يجتمعون ويردون البلاد، واحدهم وافِد. النهاية (٥/ ٢٠٩).\n(^٦) القُطَيعاء: -بضم القاف، وفتح الطاء، وبالمد- نوع من التمر، وقيل هي: البُسْر قبل أن يُدرك. انظر: النهاية (٤/ ٨٤)، شرح النووي على مسلم (١/ ٣٠٥).\n(^٧) نهاية (ل ٧/ ١٩/ ب).\n(^٨) أخرجه مسلم، كتاب الإيمان، باب الأمر بالإيمان بالله تعالى ورسوله ﷺ (١/ ٤٨) حديث رقم (٢٦).","vol":"16","page":219},{"text":"٨٤٧٨ - حدثنا الصاغاني، قال: حدثنا روح، قال: حدثنا سعيد (^١)،\n⦗٢٢١⦘ عن قتادة، عن أبي نضرة، عن أبي سعيد، أنّ النَّبِيّ ﷺ نهى عن الدباء، والحنتم، والنقير، والمزفت، وأن يخلط بين الزبيب والتمر، والبسر والتمر (^٢).\n_________\n(^١) سعيد بن أبي عروبة هو موضع التقاء المصنف مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدُّباء (٣/ ١٥٨٠) حديث رقم (٤٤).\nوأخرج مسلم شطره الأخير \" … وأن يخلط بين الزبيب والتمر، والبسر والتمر\" في باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٤) حديث رقم (٢٠).","vol":"16","page":220},{"text":"٨٤٧٩ - حدثنا الصاغاني، قال: حدثنا روح قال: حدثنا هشام (^١)، عن قتادة (^٢)، عن أبي نضرة (^٣)، عن أبي سعيد، قال: نهى رسول الله ﷺ عن (^٤) خليط الزبيب (^٥) بالتمن والبسر بالتمر (^٦) (^٧).\n_________\n(^١) هو: ابن عبد الله الدستوائي.\n(^٢) ابن دعامة السدوسي أبو الخطاب البصري.\n(^٣) أبو نضرة ملتقى الإسناد مع مسلم.\n(^٤) في (ل) زيادة مشار عليها بالحذف وهي: \"نهى عن الدباء والحنتم والنقير والمزفت\".\n(^٥) نهاية (ك ٤/ ٢٣٢/ ب).\n(^٦) نهاية (ل ٧/ ٢٠/ أ).\n(^٧) أخرجه مسلم كتاب الأشربة، باب كراهة انتباذ التمر والزبيب مخلوطين (٣/ ١٥٧٤) حديث رقم (٢٠).","vol":"16","page":221},{"text":"٨٤٨٠ - حدثنا أبو داود الحراني، قال: حدثنا\n⦗٢٢٢⦘ عبد الصمد بن عبد الوارث، قال: حدثنا هشام بإسناده (^١) قال: نهى النبيّ ﷺ عن خليط البسر والتمر؛ والزبيب والتمر (^٢).\n_________\n(^١) الملتقى مع مسلم في أبي نضرة.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٧٩).","vol":"16","page":221},{"text":"٨٤٨١ - حدثنا أبو داود الحراني، قال: حدثنا أبو الوليد ح\nوحدثنا عثمان بن خُرَّزَاذ، قال: حدثنا حفص بن عمر، ومحمد بن سنان (^١)، قالوا: حدثنا همّام، عن قتادة، عن أبي نضرة (^٢)، عن أبي سعيد أنّ النبيّ ﷺ نهى أن ينبذ التمر والبسر؛ والزبيب والتمر جميعًا (^٣).\n_________\n(^١) الباهلي أبو بكر البصري العوقي.\nوثقه ابن معين، والدارقطني، ومسلمة، وقال الحافظ: \"ثقة ثبت\".\nانظر: سؤالات ابن الجنيد (ص ٣٥٧)، الجرح والتعديل (٧/ ٢٧٩)، تهذيب الكمال (٢٥/ ٣٢٢)، تهذيب التهذيب (٩/ ٢٠٥ - ٢٠٦)، التقريب (ص ٨٥١).\n(^٢) ملتقى الإسناد مع مسلم في أبي نضرة.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤٧٩).","vol":"16","page":222},{"text":"٨٤٨٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا وهيب (^١)، قال: حدثنا سهيل، عن أبيه، عن أبي هريرة، عن النبيّ ﷺ أنَّه نهى عن الحَنْتم، والمُزَفّت.\n⦗٢٢٣⦘ قيل لأبي هريرة: وما الحَنْتَم؟ قال: الجرار الخضر (^٢).\n_________\n(^١) وهيب هو ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدباء (٣/ ١٥٧٧) حديث رقم (٣٢).\nمن فوائد الاستخراج: -تصريح وهيب بالتحديث، وهو أرفع وأقوى من العنعنة التي عند مسلم.","vol":"16","page":222},{"text":"٨٤٨٣ - حدثنا الصاغاني، قال: حدثنا زهير بن حرب (^١)، قال: حدثنا جرير، عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، قال: سمعت عليًّا يقول: نهى رسول الله ﷺ أن ينبذ في الدُّباء والزفت (^٢).\n_________\n(^١) زهير ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدباء (١٣/ ٥٧٨) حديث رقم (٣٤).\nوالبخاري، كتاب الأشربة، باب ترخيص النبيّ ﷺ في الأوعية والظروف بعد النهي، حديث رقم (٥٥٨٦)، انظر: الفتح (١١/ ١٨٣).","vol":"16","page":223},{"text":"٨٤٨٤ - حدثنا عثمان بن خرزاذ، قال: حدثنا سعيد بن عمرو الأَشْعثي (^١)، قال: حدثنا عَبْثَر، عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، عن علي قال: نهى رسول الله ﷺ عن الدُّباء، والمزفت (^٢).\n_________\n(^١) الملتقى مع مسلم في سعيد بن عمرو.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٨٣).","vol":"16","page":223},{"text":"٨٤٨٥ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن سعيد (^١)، عن سفيان (^٢)، عن الأعمش (^٣) (^٤) بمثله (^٥).\nرواه غندر، عن شعبة، عن الأعمش، عن إبراهيم بمثله (^٦).\n_________\n(^١) هو القطان التميمي، أبو سعيد البصري الحافظ.\n(^٢) هو: ابن سعيد الثوري.\n(^٣) ملتقى إسناد المصنف مع مسلم في الأعمش.\n(^٤) نهاية (ل ٧/ ٢٠/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٨٣).\n(^٦) هذه الطريق أخرجها مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٨) حديث رقم (٣٤).","vol":"16","page":224},{"text":"٨٤٨٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن منصور، والأعمش، عن إبراهيم، عن الأسود، عن عائشة، قالت: نهى رسول الله ﷺ عن الدُّباء، والمزفت (^٢).\n_________\n(^١) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة باب النهي عن الانتباذ في المزفت والدباء (٣/ ١٥٧٨ - ١٥٧٩) حديث رقم (٣٦) الإسناد الثاني.\nوالبخاري كتاب الأشربة، باب ترخيص النبيّ ﷺ في الأوعية والظروف بعد النهي، حديث رقم (٥٥٩٥) وانظر: الفتح (١١/ ١٨٣).\nمن فوائد الاستخراج:\n- ذكر أبي عوانة لمتن حديث شعبة عن منصور والأعمش، ومسلم أحال به على =\n⦗٢٢٥⦘ = حديث عبثر عن الأعمش.\n- تمييز سليمان بذكر لقبه الأعمش، وعند مسلم جاء سليمان مهملًا.","vol":"16","page":224},{"text":"٨٤٨٧ - حدثنا يوسف القاضي، قال: حدثنا أبو الرَّبيع، قال: حدثنا جرير (^١)، عن منصور، عن إبراهيم، قال: قلت للأسود: هل (^٢) سألتَ عائشة عما كان يُكره أن يُنبذ فيه؟ قال: نعم. قلت: يا أم المؤمنين (^٣) عمَّ نهى النبيّ ﷺ أن ينبذ فيه؟. قالت: نهانا أهل البيت أن ننبذ في الدُّباء، والمُزَفّت (^٤).\n_________\n(^١) الملتقى مع مسلم في جرير.\n(^٢) نهاية (ك ٤/ ٢٣٣/ أ).\n(^٣) في (م): \"يا أمير المؤمنين\" وهو من تصحيفات النسخة الكثيرة.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٨٦) ورقمه عند مسلم (٣٥).","vol":"16","page":225},{"text":"٨٤٨٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، أخبرني حماد، عن إبراهيم، عن الأسود، قال: قلت لعائشة: ما نهى عنه رسول الله ﷺ من الأوعية؟ قالت: نهى عن الدُّباء، والمُزَفّت (^٢).\n_________\n(^١) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٨٦).","vol":"16","page":225},{"text":"٨٤٨٩ - حدثنا عثمان بن خُرّزاذ، قال: حدثنا سعيد بن عمرو الأَشْعثي (^١)، قال: حدثنا عَبْثَر، عن الأعمش، عن إبراهيم، عن الأسود،\n⦗٢٢٦⦘ عن عائشة قالت: نهى رسول الله ﷺ عن الدُّباء، والمزفت (^٢).\n_________\n(^١) الملتقى مع مسلم في سعيد بن عمرو.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٨٦).","vol":"16","page":225},{"text":"٨٤٩٠ - حدثنا يوسف بن يعقوب، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن سعيد (^١)، عن سفيان (^٢)، وشعبة، عن منصور، وحماد، عن إبراهيم، عن الأسود، عن عائشة قالت: نهى النبيّ ﷺ عن الدُّباء، والمُزَفّت.\nإلا أن شعبة زاد فيه عن منصور: قلت (^٣): الحنتم أو الجر؟. قال: ما أنا بزائدك على ما سمعت (^٤).\n_________\n(^١) الملتقى مع مسلم في يحيى بن سعيد.\n(^٢) نهاية (ل ٧/ ٢١/ أ).\n(^٣) القائل هو: إبراهيم النخعي، وهو يسأل الأسود بن يزيد كما يظهر جليًّا من رواية مسلم (ح: ٣٥).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٤٩٤) ورقمه عند مسلم (٣٦) الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث شعبة عن منصور، وحماد؛ ومسلم أحال به على رواية عبثر عن الأعمش.","vol":"16","page":226},{"text":"٨٤٩١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، أخبرني محارب بن دثار، سمع ابن عمر يقول:\n⦗٢٢٧⦘ نهى رسول الله ﷺ عن الحنتم والدباء والنقير والمزفت (^٢).\nرواه غندر أيضًا (^٣).\n_________\n(^١) ملتقى الإسناد في شعبة.\nوفي الأصل بعد شعبة زيادة تتضمن حديثين مشار عليهما بالحذف، ولم تأت في (ك) المنقولة عن الأصل، وجاءت في (ل) مشار عليها -أيضًا- بالحذف، وجاءت =\n⦗٢٢٧⦘ = في (م)، والزيادة هي: \" .... عن يحيى بن عبيد البهراني، قال: سمعت ابن عباس يقول: نهى رسول الله ﷺ عن الحنتم والدباء، والنقير والمزفت.\n- حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا بَدَل بن المحبَّر، قال: حدثنا شعبة، أخبرني يحيى البهراني، عن ابن عباس أن النبيّ ﷺ نهى عن الحنتم والدباء.\nرواه غندر وابن مهدي فقالا: عن يحيى بن أبي عمر.\n- حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة إلى … \".\n(^٢) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباء في المزفت والدباء والحنتم.\n(٣/ ١٥٨٢) حديث رقم (٥٤).\nمن فوائد الاستخراج: زيادة \"والنقير\" ولم يذكرها مسلم من طريق شعبة عن محارب، وإنما أخرجها من طريق الشيباني، عن محارب بن دثار.\n(^٣) ومن طريقه أخرج الحديث مسلم.","vol":"16","page":226},{"text":"٨٤٩٢ - حدثنا أبو أمية، قال: حدثنا وهب بن جرير ح\nوحدثنا الصاغاني، قال: حدثنا يحيى بن أبي بكير، وأبو النضر، عن شعبة (^١) بمثله. زاد (^٢): ولا أدري أذكر النقير أم لا (^٣).\n_________\n(^١) الملتقى في شعبة.\n(^٢) أي: زاد شعبة من طريقه عن ابن عمر.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤٩١)، وذكر مسلم التردد عن ابن عمر في =\n⦗٢٢٨⦘ = \"النقير\" في الإسناد الثاني من حديث رقم (٥٤) من طريق الشيباني عن محارب عن ابن عمر.","vol":"16","page":227},{"text":"٨٤٩٣ - حدثنا محمد بن إسماعيل الأحمسي (^١)، والحسن بن علي العامري، قالا: حدثنا أسباط بن محمد، عن الشيباني (^٢)، عن محارب بن دثار، عن ابن عمر (^٣)، قال: نهى رسول الله ﷺ عن الدباء والحَنْتم، والمُزَفّت، ولا أحسب إلا قال: \"النقير\" (^٤).\nورواه عبثر، عن الشيباني بمثله (^٥).\n_________\n(^١) الأحمسي: بفتح الألف، وسكون الحاء المهملة، وفتح الميم، وفي آخرها السين المهملة نسبة إلى أحمس، وهي طائفة من بجيلة نزلوا الكوفة. الأنساب (١/ ٩١).\n(^٢) والشيباني ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٢١/ ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدباء (٣/ ١٥٨٢)، حديث رقم (٥٤) الإسناد الثاني.\n(^٥) ومن طريق عبثر أخرج مسلم الحديث.","vol":"16","page":228},{"text":"٨٤٩٤ - حدثنا يزيد بن سنان البصري، قال: حدثنا حبان بن هلال (^١)، ويعقوب (^٢) بن إسحاق الحضرمي (^٣)، وابن كثير (^٤)، قالوا: حدثنا\n⦗٢٢٩⦘ شعبة (^٥)، قال: عقبة بن حريث أخبرني ح\nوحدثنا أبو أمية، قال: حدثنا أبو النضر، قال: حدثنا شعبة، عن عقبة بن حريث، قال: سمعت ابن عمر يقول: نهى رسول الله ﷺ عن الجَرّ والدُّباء والمُزَفّت، وأمر أَن ينبذ في الأسقية (^٦).\nقال أبو النضر: نهى النبيّ ﷺ عن نبيذ الجَرِّ والدباء والمزفت.\n_________\n(^١) الباهلي، أبو حبيب البصري.\n(^٢) نهاية (ك ٤/ ٢٣٣/ ب).\n(^٣) أبو محمد البصري.\n(^٤) هو: يحيى بن كثير العنبري أبو غسان البصري. ت / ٢٠٦ هـ.\nقال عباس العنبري: \"كان ثقة\"، وقال أبو حاتم: \"صالح الحديث\"، وقال النسائي: =\n⦗٢٢٩⦘ = \"ليس به بأس\" وقال الحافظ: \"ثقة\".\nانظر: الجرح والتعديل (٩/ ١٨٣)، تهذيب الكمال (٣١/ ٥٠٠)، التقريب (ص ١٠٦٤).\n(^٥) شعبة موضع التقاء المصنف مع مسلم.\n(^٦) أخرجه مسلم، انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٥).","vol":"16","page":228},{"text":"٨٤٩٥ - ز- حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عبد الخالق الشيباني، عن سعيد بن المسيب، عن ابن عمر: أنّ النبيّ ﷺ كان ينبذ له في السقاء (^١).\n_________\n(^١) هذا الحديث -بهذا اللفظ- من الزوائد، وقد أخرج مسلم حديث ابن عمر من طرق عنه ليس فيها هذا اللفظ.\nوأقرب الألفاظ -التي أخرجها- لدلالة هذا الحديث ما أخرجه في كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٢)، حديث رقم (٥٥) من طريق عقبة بن حريث عن ابن عمر، وفي آخره: \"انتبذوا بالأسقية\"، وما أخرجه في نفس الباب (٣/ ١٥٨٣) حديث رقم (٥٧) من طريق شعبة، عن عمرو بن مرة، عن =\n⦗٢٣٠⦘ = زاذان، عن ابن عمر، وفي آخره: \"وأمر أن ينبذ في الأسقية\".\nوأخرج الحديث من طريق عبد الخالق بن سلمة عن سعيد عن ابن عمر، وهو نفس طريق أبي عوانة هنا، لكن لفظ مسلم لم يذكر فيه: \"كان ينبذ له في السِّقاء\"، وإنما فيه: \"نهى عن الدباء والنقير والحنتم\"، والحافظ ابن حجر في الإتحاف (٨/ ٤٦٠) ذكر سند أبي عوانة هنا تحت طرق حديث \"نهى وفد عبد القيس عن الدباء … \" ولم يشر لاختلاف اللفظ، ولم أجد هذا اللفظ -الذي ذكره أبو عوانة- عن ابن عمر، وسند أبي عوانة صحيح.\nوقد أخرج مسلم هذا اللفظ: \"كان ينبذ له في سقاء\" من حديث ابن عباس في كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٨٩) حديث رقم (٨٠).","vol":"16","page":229},{"text":"٨٤٩٦ - حدثنا إبراهيم بن مرزوق، قال: حدثنا روح، عن شعبة، عن عبد الخالق (^١)، قال: سمعت سعيد بن المسيب يحدث عن ابن عمر: قال: نهى رسول الله ﷺ وفد عبد القيس عن الدباء، والحنتم، والنقير.\nقال شعبة: والمزفت ليس عن ابن عمر (^٢).\n_________\n(^١) الملتقى في عبد الخالق.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٣) حديث رقم (٥٨).","vol":"16","page":230},{"text":"٨٤٩٧ - حدثنا عيسى بن أحمد، قال: حدثنا يزيد بن هارون (^١)،\n⦗٢٣١⦘ قال: أخبرنا عبد الخالق بن سلَمة (^٢)، قال: سمعت سعيد بن المسيب يقول: سمعت عبد الله بن عمر يقول عند هذا المنبر -وأشار إلى منبر الرسول ﷺ قال: وقدم وفد عبد القيس على رسول الله (^٣) ﷺ فسألوه عن الأشربة: فنهاهم عن الدُّباء، والنَّقير، والحَنْتم.\nفقلت: يا أبا محمد والزفت. وظننت أنَّه نسيه.\nفقال: لم أسمعه يومئذ من عبد الله بن عمر، وقد كان يكره (^٤).\nقال أبو عوانة: يزيد (^٥)، عن عبد الخالق صحيح. ورواه عنه ابن علية (^٦).\n_________\n(^١) يزيد بن هارون ملتقى الإسناد.\n(^٢) سلمة: بفتح اللام وكسرها. الإكمال (٧/ ٣٣٦).\n(^٣) نهاية (ل ٧/ ٢٢/ أ).\n(^٤) أخرجه مسلم، انظر حديث رقم (٨٤٩٦).\n(^٥) في (ل): \"هو يزيد\".\n(^٦) أخرج الحديث عن ابن علية الإمام أحمد في مسنده (٢٥٠/ ٨) -من ط التركي والأرناؤوط- حديث رقم (٤٦٢٩).","vol":"16","page":230},{"text":"٨٤٩٨ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا بشر بن مفضل (^١)، قال: حدثنا عبد الخالق (^٢) بمثله (^٣).\n_________\n(^١) ابن لاحق الرقاشي -مولاهم- أبو إسماعيل البصري.\n(^٢) الملتقى مع مسلم في عبد الخالق.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٤٩٦).","vol":"16","page":231},{"text":"٨٤٩٩ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد بن هارون، قال: أخبرنا التيمي (^١)، عن أبي نضرة (^٢)، عن أبي سعيد، عن النبيّ ﷺ أنَّه نهى عن نبيذ الجر (^٣).\n_________\n(^١) سليمان التيمي هو موضع التقاء الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٣٤/ أ).\n(^٣) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨) حديث رقم (٤٣).","vol":"16","page":232},{"text":"٨٥٠٠ - حدثنا الصاغاني، قال: حدثنا روح بن عبادة ح\nوحدثنا أبو أمية، قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن سليمان التيمي (^١)، عن أبي نضرة، عن أبي سعيد: أنّ النبيّ ﷺ نهى عن نبيذ الجر (^٢).\n_________\n(^١) الملتقى مع مسلم في سليمان.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٤٩٩).","vol":"16","page":232},{"text":"٨٥٠١ - حدثنا أبو قلابة، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا شعبة، عن سليمان التيمي (^١)، عن طاؤوس، قال: جاء رجل -والله- إلى ابن عمر فسأله عن نبيذ الجر، فقال ابن عمر: نهى رسول الله ﷺ عن نبيذ الجَرِّ (^٢).\n_________\n(^١) الملتقى في سليمان التيمي.\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٢) =\n⦗٢٣٣⦘ = حديث رقم (٥٠).","vol":"16","page":232},{"text":"٨٥٠٢ - حدثنا عثمان بن خُرَّزاذ، قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، أخبرني سليمان التيمي (^١)، قال: سمعت طاؤوسًا يقول: سمعت -والله- ابن عمر يقول: نهى (^٢) رسول الله ﷺ عن نبيذ الجر (^٣).\n_________\n(^١) سليمان هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٢٢/ ب).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٠) الإسناد الثاني.","vol":"16","page":233},{"text":"٨٥٠٣ - حدثنا الدَّقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا سليمان التيمي (^١)، عن طاؤوس أنَّ رجلًا قال لابن عمر: أنَهَى رسول الله ﷺ عن نبيذ الجر؟ فقال ابن عمر: نعم.\nقال طاؤوس: والله إنّي سمعته منه (^٢).\n_________\n(^١) الملتقى مع مسلم في سليمان التيمي.\n(^٢) أخرجه مسلم، انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٠) الإسناد الثاني.","vol":"16","page":233},{"text":"٨٥٠٤ - حدثنا أبو حاتم الرازي، قال: حدثنا الأنصاري، عن سليمان (^١) بنحوه (^٢).\n_________\n(^١) سليمان هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥٠١)، الإسناد الثاني من حديث رقم (٥٠).","vol":"16","page":233},{"text":"٨٥٠٥ - حدثنا عباس الدوري، قال: حدثنا يحيى بن أبي بكير،\n⦗٢٣٤⦘ أخبرنا (^١) شعبة، عن سليمان التيمي (^٢)، وإبراهيم، وإبراهيم بن ميسرة (^٣) في حديثه: \"والدباء\" (^٤).\nرواه عيسى بن يونس، عن شعبة، عن إبراهيم بن ميسرة (^٥).\n_________\n(^١) في (ل) \"حدثنا\".\n(^٢) الملتقى في سليمان التيمي وإبراهيم بن ميسرة.\n(^٣) في الأصل بعد إبراهيم بن ميسرة زيادة مشار عليها بالحذف، ولم تأت هذه الزيادة في (ك) المنقولة عنها، وجاءت في (ل) و(م)، وهي: \" … سمع طاؤوسًا يقول: جاء رجل إلى ابن عمر فسأله فقال: نهى رسول الله ﷺ عن نبيذ آخر، فقال: نعم … \".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقم طريق سليمان عن طاؤوس عند مسلم (٥٠) الإسناد الثاني، ورقم طريق إبراهيم بن ميسرة (٥٣).\n(^٥) لم أجده من رواية عيسى بن يونس عن شعبة عن إبراهيم بن ميسرة.","vol":"16","page":233},{"text":"٨٥٠٦ - حدثنا يوسف القاضي، قال: حدثنا إبراهيم بن بشار (^١) ح (^٢)\nوحدثنا عمار بن رجاء، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن إبراهيم بن ميسرة (^٣)، قال: سمعت طاؤوسًا يحدث، عن ابن عمر: أنّ النبيّ ﷺ نهى عن نبيذ الجر (^٤).\n_________\n(^١) الرَّمادي -بفتح الراء والميم، وفي آخرها الدال المهملة- نسبة إلى رمادة قرية باليمن، الأنساب (٢/ ٨٨)، - أبو إسحاق البصري.\n(^٢) ما قبل التحويل ليس في (ل) و(م).\n(^٣) الملتقى مع مسلم في إبراهيم بن ميسرة.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٣).","vol":"16","page":234},{"text":"٨٥٠٧ - حدثنا يوسف (^١)، قال: حدثنا إبراهيم بن بشار، قال: حدثنا سفيان بن عيينة (^٢)، عن إبراهيم بن ميسرة سمع طاؤوسًا يقول: كنت جالسًا عند ابن عمر فأتاه رجل، فقال: أنهى رسول الله ﷺ عن نبيذ الجر والدباء؟ قال: نعم (^٣) (^٤).\n_________\n(^١) هو القاضي.\n(^٢) سفيان موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ٢٣/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٣).","vol":"16","page":235},{"text":"٨٥٠٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جُريج (^١) (^٢)، أخبرني (^٣) ابن طاؤس، عن أبيه، عن بن عمر أن رجلًا جاءه فقال: أنهى رسول الله ﷺ أن ينبذ في الجَرِّ والدُّباء؟ قال: نعم (^٤).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في ابن جُريج.\n(^٢) نهاية (ك ٤/ ٢٣٤/ ب).\n(^٣) في (ل) و(م): \"حدثني\".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥١).","vol":"16","page":235},{"text":"٨٥٠٩ - حدثنا الدبري (^١)، قال: أخبرنا عبد الرزاق (^٢)، قال: أخبرنا ابن جُريج بإسناده مثله، فكان أبوه ينهى عن كل جرٍّ ودباءٍ،\n⦗٢٣٦⦘ ومزفتةٍ أو غير مزفتة (^٣).\n_________\n(^١) في (ل) و(م): \"إسحاق بن إبراهيم\".\n(^٢) موضع التقاء المصنف مع مسلم في عبد الرزاق.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٠١)، ورقمه عند مسلم (٥١).","vol":"16","page":235},{"text":"٨٥١٠ - حدثنا عمار بن رجاء، والصاغاني، قالا: حدثنا روح بن عبادة، قال: أخبرنا ابن جُريج (^١)، أخبرني ابن طاؤوس، عن أبيه، عن ابن عمر، أنّ رجلًا جاءه فقال: أنهى رسول الله ﷺ أن ينبذ في الجر والدباء؟ قال: نعم (^٢).\n_________\n(^١) الملتقى مع مسلم في ابن جُريج.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥٠١)، ورقمه عند مسلم (٥١).","vol":"16","page":236},{"text":"٨٥١١ - حدثنا عثمان بن خرزاذ، قال: حدثنا عبد الرحمن بن المبارك (^١) ح\nوحدثنا أبو أمية، قال: حدثنا أحمد بن إسحاق، قالا: حدثنا وهيب (^٢)، عن عبد الله بن طاؤوس، عن أبيه، عن ابن عمر، أنّ النبيّ ﷺ نهى عن الجر، والدباء (^٣).\n_________\n(^١) ابن عبد الله الطفاوي بضم الطاء المهملة وفتح الفاء، وفي آخرها واو بعد الألف، الأنساب (٤/ ٦٨).\nوثقه أبو حاتم، وذكره ابن حبان في الثقات، وقال الحافظ: \"ثقة\".\nانظر: الجرح والتعديل (٥/ ٢٩٢)، الثقات (٨/ ٣٨٠)، التقريب (ص ٥٩٧).\n(^٢) وهيب ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٠١) ورقمه عند مسلم (٥٢).","vol":"16","page":236},{"text":"٨٥١٢ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جُريج (^١)، أخبرني أبو الزبير أنَّه سمع ابن عمر يقول: نهى رسول الله ﷺ عن الجر والمزفت والدباء (^٢) (^٣).\n_________\n(^١) الملتقى مع مسلم في ابن جُريج.\n(^٢) نهاية (ل ٧/ ٢٣/ ب).\n(^٣) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٤) حديث رقم (٦٠).","vol":"16","page":237},{"text":"٨٥١٣ - حدثنا يزيد بن سنان، قال: حدثنا أبو عاصم، عن ابن جُريج (^١)، عن أبي الزبير، عن ابن عمر، أنّ النبيّ ﷺ نهى عن الدباء والمزفت (^٢).\n_________\n(^١) ابن جُريج ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥١٢).","vol":"16","page":237},{"text":"٨٥١٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود ح\nوحدثنا عثمان بن خُرَّزَاذ، قال: حدثنا أحمد بن يونس، قالا: حدثنا زهير بن معاوية (^١)، عن أبي الزبير، عن ابن عمر، وجابر: أنّ النبيّ ﷺ نهى عن النقر والمزفت والدباء (^٢).\n⦗٢٣٨⦘ قال أبو داود: والمقير (^٣).\n_________\n(^١) موضع التقاء المصنف مع مسلم في زهير.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥١٢) ورقمه عند مسلم (٥٩).\n(^٣) في (ل) و(م): \"المقير\" بدون \"واو\".\nولم أجد \"المقير\" في مسند أبي داود الطيالسي، والحديث عنده بلفظ حديث مسلم وأبي عوانة، انظر مسند الطيالسي (ص ٢٦٠) رقم (١٩١٧).","vol":"16","page":237},{"text":"٨٥١٥ - حدثنا الدقيقي (^١)، والصاغاني، قالا: حدثنا يزيد بن هارون، قال: أخبرنا منصور بن حيان (^٢)، قال: سمعت سعيد بن جبير يحدث، عن ابن عباس، وابن عمر، أنَّهما شهدا على رسول الله ﷺ: أنَّه نهى عن الدباء، والحنتم، والنقير، والمزفت (^٣).\nزاد الدقيقي: ثم تلا: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ (^٤) (^٥).\n_________\n(^١) في (ل) و(م): \"محمد بن عبد الملك الدقيقي\".\n(^٢) منصور ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥١٢) ورقمه عند مسلم (٤٦).\nوالبخاري أخرج حديث ابن عباس في وفد عبد القيس، وفيه ضمنا هذا الحديث، ولم يخرجه من حديث ابن عمر، أخرجه البخاري من حديث ابن عباس في كتاب الأيمان باب أداء الخمس من المغنم، حديث رقم (٥٣) انظر: الفتح (١/ ١٧٦).\n(^٤) آية (٧) من سورة الحشر.\n(^٥) في الأصل زيادة مشار إليها بالحذف، ولم تأت في النسخ الأخرى، وهي: \"رواه مروان الفزاري عن منصور أتم منه\".","vol":"16","page":238},{"text":"٨٥١٦ - حدثني ابن خِرَاش (^١)، قال: حدثنا ابن يزيد الأسفاطي (^٢) ح\nوحدثنا أبو زكريا الحبّال الأنطاكي (^٣)، قال: حدثنا (^٤) أبو عبد الله الأسفاطي، قال: حدثنا يحيى بن كثير (^٥)، قال: حدثنا شعبة، عن قتادة، عن سعيد بن جبير (^٦)، عن ابن عمر، عن النبيّ ﷺ نهى عن نبيذ الجر (^٧).\nقال شعبة: فقلت لقتادة: ممن سمعته؟ فقال: حدثني أيُّوب السختياني، قال شعبة: فأتيت أيُّوب فسألته، فقلت: ممن سمعته؟ فقال: حدثنيه أبو بشر، فأتيت أبا بشر فسألته، فقال: حدثني\n⦗٢٤٠⦘ سعيد بن جبير عن ابن عمر، عن (^٨) النبيّ ﷺ أنَّه نهى عن نبيذ الجر.\n_________\n(^١) هو: عبد الرحمن بن يوسف بن سعيد بن خِراش -بكسر الخاء المعجمة، وفتح الراء- المروزي البغدادي، أبو محمد.\n(^٢) هو: محمد بن يزيد بن عبد اللك الأسفاطي، أبو عبد الله البصري.\nقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٨/ ١٢٩)، الثقات (٩/ ١١٧)، تهذيب الكمال (٢٧/ ٢٢)، التقريب (ص ٩٠٩).\n(^٣) لم أقف له على ترجمة، وهكذا هو في النسخ \"أبو زكريا الحبّال\" وفي تهذيب الكمال (٢٧/ ٢٢) ذكره من تلاميذ أبي عبد الله محمد بن يزيد الأسفاطي، وقال أبو زكريا الجمال.\n(^٤) نهاية (ك ٤/ ٢٣٥/ أ).\n(^٥) ابن درهم العنبري -مولاهم- أبو غسان.\n(^٦) سعيد بن جبير موضع التقاء المصنف مع مسلم.\n(^٧) أخرجه مسلم انظر حديث (٨٥١٢) ورقمه عند مسلم (٤٧).\n(^٨) نهاية (ل ٧/ ٢٤/ أ).","vol":"16","page":239},{"text":"٨٥١٧ - حدثنا عمر بن حفص السَيَّاري (^١)، -ببغداد- قال: حدثنا سليمان بن داود (^٢)، قال: حدثنا يحيى بن كتير، قال: حدثنا شعبة بمثله (^٣).\n_________\n(^١) السَيَّاري: بفتح السين المهملة، وتشديد الياء المنقوطة باثنتين من تحتها، في آخرها راء مهملة، الأنساب (٣/ ٣٥٢) - أبو بكر السدوسي.\n(^٢) هو أبو الرَّبيع الزهراني.\n(^٣) الملتقى مع مسلم في سعيد بن جبير.\nوقد أخرجه مسلم انظر حديث رقم (٨٥١٢) ورقمه عند مسلم (٤٧).","vol":"16","page":240},{"text":"٨٥١٨ - حدثنا الصاغاني، قال: حدثنا عارم (^١)، قال: حدثنا حماد بن زيد (^٢)، عن أيُّوب، عن نافع، عن ابن عمر، قال: دفعت إلى رسول الله ﷺ وقد خطب ونزل. فقلت: بمَ قام به رسول الله ﷺ؟ قالوا: نهى عن الدباء والحنتم (^٣).\n_________\n(^١) عارم هو: محمد بن الفضل السدوسي، أبو النعمان البصري.\n(^٢) حماد بن زيد ملتقى الإسناد.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥١٥) ورقمه عند مسلم (٤٩).","vol":"16","page":240},{"text":"٨٥١٩ - حدثنا يوسف القاضي، قال: حدثنا أبو الرَّبيع (^١)، قال: حدثنا حماد بن زيد بمثله (^٢).\n_________\n(^١) الملتقى مع إسناد مسلم في أبي الرَّبيع الزهري -سليمان بن داود-.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥١٥).","vol":"16","page":240},{"text":"٨٥٢٠ - حدثنا عمر بن شبة، قال: حدثنا عبد الوهاب الثقفي (^١)، قال: حدثنا أيُّوب (^٢)، عن نافع، عن ابن عمر، قال: انتهت إلى الناس وقد فرغ رسول الله ﷺ من الخطبة، فقلت: ما قام به رسول الله ﷺ؟ قالوا: نهى عن المُزَفّت والدُّباء (^٣).\n_________\n(^١) هو: عبد الوهاب بن عبد المجيد بن الصلت الثقفي، أبو محمد البصري.\n(^٢) موضع التقاء المصنف مع مسلم في أيُّوب.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥١٥).","vol":"16","page":241},{"text":"٨٥٢١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أنّ مالكًا (^١) حدثه، عن نافع، عن عبد الله بن عمر، أنَّ رسول الله ﷺ خطب الناس في بعض مغازيه، قال عبد الله بن عمر: فأقبلت نحوه فانصرف قبل أن أبلغه، فسألت: ماذا قال؟ قالوا: نهى عن أن ينبذ في الدباء والمزفت (^٢).\n_________\n(^١) الملتقى مع مسلم في مالك.\nوفي الأصل: \"أن مالك\"، والتصحيح من (م).\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨١) حديث رقم (٤٨).","vol":"16","page":241},{"text":"٨٥٢٢ - حدثنا أبو الحسن الميموني (^١)، قال: حدثنا محمد بن\n⦗٢٤٢⦘ عبيد (^٢)، قال: حدثنا عبيد الله بن عمر (^٣)، عن نافع، عن ابن عمر، قال: خطب النبيّ ﷺ ذات يوم، فجئت، وقد فَرَغ، فسالت النَّاس: ماذا قال؟ فقالوا: نهى أن ينبذ (^٤) في المُزَفَّت والقَرَع (^٥).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون الرَّقي.\n(^٢) ابن أبي أمية الطَّنافسي -بفتح الطاء المهملة والنون وكسر الفاء والسين المهملة-، الأنساب (٤/ ٧٣).\n(^٣) عبيد الله هو ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٣٥/ ب).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٥٢١) ورقمه عند مسلم (٤٩).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث الذي أحال به مسلم على رواية مالك عن نافع.","vol":"16","page":241},{"text":"٨٥٢٣ - حدثنا أحمد بن شيبان (^١)، قال: حدثنا سفيان بن عيينة، عن يحيى (^٢)، عن نافع، عن (^٣) ابن عمر قال: رأيت النبيّ ﷺ على المنبر فلمَّا رأيت أسرعت إليه فلم أنته إليه حتى نزل، فلمَّا نزل سألت الناس: ما قال؟ قالوا: نهى عن الدَّباء، والمُزَفّت أن ينبذ فيه (^٤).\n_________\n(^١) ابن الوليد الرّملي.\n(^٢) يحيى هو ابن سعيد الأنصاري، وهو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٢٢/ ب).\n(^٤) أخرجه مسلم، انظر حديث رقم (٨٥٢١) ورقمه عند مسلم (٤٩).","vol":"16","page":242},{"text":"٨٥٢٤ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون، قال:\n⦗٢٤٣⦘ أخبرنا يحيى ابن سعيد (^١)، قال: سمعت نافعًا (^٢) يحدث، عن ابن عمر، قال: دخلت المسجد، فرأيت رسول الله ﷺ والناس حوله، فأسرعت لأسمع كلامه، فتفرق النَّاس قبل أن أبلغهم. فسألت رجلًا منهم: ماذا قال رسول الله ﷺ؟ فزعم الرجل أنَّه نهى عن الدباء والمزفت (^٣).\n_________\n(^١) الملتقى مع مسلم في يحيى بن سعيد.\n(^٢) في الأصل: \"نافع\" والتصحيح من (ل).\n(^٣) أخرجه مسلم، انظر حديث رقم (٨٥٢١) ورقمه عند مسلم (٤٩).","vol":"16","page":242},{"text":"٨٥٢٥ - حدثنا عيسى بن أحمد العسقلاني، قال: حدثنا ابن وهب، عن أسامة بن زيد (^١)، عن نافع، عن ابن عمر أنّ رسول الله ﷺ قام في بعض مغازيه، قال عبد الله: فأقبلت نحوه فلم آتهم (^٢) حتى انصرف. فسألت: ماذا قال رسول الله ﷺ؟ قالوا: نهى أن ينبذ في الدُّباء والمزفت (^٣).\n_________\n(^١) الملتقى مع مسلم في أسامة بن زيد.\n(^٢) في (ل) و(م): \"فلم آته\".\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٢١) ورقمه عند مسلم (٤٩).\nمن فوائد الاستخراج:\n- تمييز أسامة بذكر اسم أبيه.\n- ذكر أبي عوانة لمتن الحديث كاملًا، ومسلم أحال به على رواية مالك.","vol":"16","page":243},{"text":"٨٥٢٦ - حدثنا طاهر بن عمرو بن الرَّبيع بن طارق، حدثني أبي، حدثني الليث بن سعد (^١)، عن نافع، عن ابن عمر: أنَّه كان في بعض أسفاره فتكلم [النبيّ ﷺ] (^٢)، وابن عمر في الرَّحل، فذهب سريعًا قِبَله، فوجده قد انصرف، فقال لهم: بماذا قام رسول الله ﷺ؟ قالوا: نهى أن ينبذ في المزفت والقرع (^٣).\n_________\n(^١) الملتقى مع مسلم في الليث بن سعد.\n(^٢) في الأصل \"الناس\"؛ وما أثبته من (ل)، والسيّاقُ يرَجحه.\n(^٣) أخرجه مسلم، انظر حديث رقم (٨٥٢١)، ورقمه عند مسلم (٤٩).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث الليث بن سعد، عن نافع، ومسلم أحال به على رواية مالك.","vol":"16","page":244},{"text":"٨٥٢٧ - حدثنا عمَّار بن رجاء، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن ثابت (^٢)، قال: سألت ابن عمر: أنهى رسول الله ﷺ عن نبيذ الجَر؟ فقال: زعموا ذاك. قلت: النبيّ ﷺ نهى عنه. قال: زعموا ذاك. قلت: سمعت أنت؟ قال: زعموا ذاك (^٣).\n⦗٢٤٥⦘ قال: فصرفه الله عني يومئذ، وكان إذا قيل لأحدهم أنت سمعته غضب.\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) الملتقى مع مسلم في ثابت، وهو ابن أسلم البناني.\n(^٣) أخرجه مسلم كتاب الأشربة باب النهي عن الانتباذ في المزفت (٣/ ١٥٨١) حديث رقم (٥٠).","vol":"16","page":244},{"text":"٨٥٢٨ - حدثنا أبو أمية (^١)، قال: حدثنا القواريري (^٢)، قال: حدثنا حماد بن زيد (^٣)، قال: حدثنا ثابت البناني، قال: قلت لابن عمر (^٤): أنهى رسول الله ﷺ عن نبيذ الجر؟ قال: زعموا ذاك. قال: قلت: أنهى رسول الله ﷺ عن نبيذ الجر؟ قال: قد زعموا ذاك.\nقال حماد: مرتين أو ثلاثًا (^٥).\n_________\n(^١) هو: محمد بن إبراهيم الطرسوسي.\n(^٢) هو عبيد الله بن عمر.\n(^٣) حماد بن زيد ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٣٦/ أ).\n(^٥) أخرجه مسلم، انظر حديث رقم (٨٥٢٧).","vol":"16","page":245},{"text":"٨٥٢٩ - حدثنا الدبري (^١)، عن عبد الرزاق، عن معمر، عن ثابت (^٢)، قال: سألت ابن عمر عن نبيذ الجر؟ قال: حرام. فقلت: أنهى عنه رسول الله ﷺ؟ فقال: يزعمون ذلك (^٣).\n_________\n(^١) في (ل): \"إسحاق الدبري\".\n(^٢) ثابت موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٢٧).","vol":"16","page":245},{"text":"٨٥٣٠ - حدثنا إبراهيم بن مرزوق، قال: حدثنا روح، قال: حدثنا\n⦗٢٤٦⦘ المثني بن سعيد الضبعي (^١)، قال: حدثنا أبو المتوكل الناجي، عن أبي سعيد الخدري، قال: نهى رسول الله ﷺ عن الشرب في الحَنْتَمَة، والدباء، والنقير (^٢).\n_________\n(^١) الملتقى مع مسلم في المثني بن سعيد.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٠) حديث رقم (٤٥).","vol":"16","page":245},{"text":"٨٥٣١ - حدثنا إبراهيم بن مرزوق، قال: حدثنا روحٌ، قال: حدثنا بسطام بن مسلم (^١)، قال: سمعت أبا جمرة (^٢)، يقول: سمعت ابن عباس، يقول: إنَّ وفد عبد القيس (^٣) أتوا النبيّ ﷺ فقالوا: يا رسول الله إنّ بيننا وبينك كفار مضر، وإنَّا لا نستطيع أن نأتيك كما شئنا، فأخبرنا ماذا يحل لنا مما يحرم\n⦗٢٤٧⦘ علينا. فقال: \"آمركم بأربع وأنهاكم عن أربع: أن تقيموا الصلاة، وتؤتوا الزكاة، وتصوموا رمضان، وتعطوا الخمس من المغانم (^٤)، وأنهاكم عن الدباء، والحَنْتَم، والنقير، والمزفت\" (^٥).\n_________\n(^١) ابن نمير العَوْدي -بفتح العين المهملة، وسكون الواو، وفي آخرها الدال المهملة، الأنساب (٤/ ٢٥٦) - البصري.\nوثقه ابن معين، وأبو زرعة، وقال الإمام أحمد: \"ليس به بأس، صالح الحديث\"، وقال أبو حاتم: \"لا بأس به صالح\"، وقال النسائي: \"ليس به بأس\"، وقال الحافظ ابن حجر: \"ثقة\".\nانظر: العلل ومعرفة الرجال -رواية عبد الله- (١/ ٥٤٥)، الجرح والتعديل (٢/ ٤١٣ - ٤١٤)، تهذيب الكمال (٤/ ٧٨)، التقريب (ص ١٦٧).\n(^٢) الملتقى في أبي جمرة نصر بن عمران بن عصام الضبعي.\n(^٣) نهاية (ل ٧/ ٢٥/ ب).\n(^٤) المغانم: ما أصيب من أموال أهل الحرب، بإيجاف خيل وركاب.\nالنهاية (٣/ ٣٨٩) ومجمع بحار الأنوار (٤/ ٧٢).\n(^٥) أخرجه مسلم كتاب الإيمان، باب الأمر بالايمان بالله تعالى ورسوله (١/ ٤٦) حديث رقم (٢٣)، وأخرجه أيضًا مختصرًا في كتاب الأشربة، باب النهي عن الانتباذ في المزفت، (٣/ ١٥٧٩) حديث رقم (٣٩).\nوأخرجه البخاري في كتاب الإيمان، باب أداء الخمس من المغانم، حديث رقم (٥٣) انظر: الفتح (١/ ١٧٦).","vol":"16","page":246},{"text":"٨٥٣٢ - حدثنا أبو داود (^١) قال: حدثنا أبو عتّاب (^٢) ح\nوحدثنا أبو قلابة (^٣)، قال: حدثنا أبو زيد صاحب الهروي (^٤)، قالا: حدثنا قُرَّة (^٥)، عن أبي جمرة، قال: سمعت ابن عباس، يقول: قدم وفد عبد القيس على النبيّ ﷺ فقال: \"أنهاكم عن الدباء والمزفت والنقير\".\n⦗٢٤٨⦘ وذكر الحديث (^٦).\n_________\n(^١) هو سليمان بن سيف الحراني.\n(^٢) هو سهل بن حماد العنقري.\n(^٣) هو عبد الملك بن محمد بن عبد الله.\n(^٤) هو: سعيد بن الرَّبيع.\n(^٥) قرَّة بن خالد هو ملتقى الإسناد مع مسلم.\n(^٦) أخرجه مسلم كتاب الإيمان، باب الأمر بالإيمان بالله تعالى (١/ ٤٨)، حديث رقم (٢٥).\nوأخرجه البخاري من طريق قرة في كتاب المغازي، باب وفد عبد القيس، حديث رقم (٤٣٦٨) انظر: الفتح (٨/ ٤١٦).","vol":"16","page":247},{"text":"٨٥٣٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن أبي جمرة (^٢)، قال: سمعت ابن عباس يقول: إنّ وفد عبد القيس أتوا النبيّ ﷺ، قالوا: يا رسول الله! إنّا لا نستطيع أن نأتيك إلا في أشهر الحرم (^٣)، وإن بيننا وبينك هذا الحي من كفار مضر، فَمُرنا بأمر فصْل نخبر به من وراءنا، وندخل به الجنّة. قال: فسألوه عن الإيمان بالله وحده. قال: \"تدرون ما الإيمان بالله وحده؟ قال: شهادة أن لا إله إلا الله، وأن محمدًا رسول الله، وإقام الصلاة، وإيتاء الزكاة، وصيام رمضان، وأن تعطوا من المغنم الخمس، وأنهاكم عن أربع: عن الدُّباء، والحَنْتَم، والنُّقير، والمُزَفّت، -وربما قال: المُقَيّر- فاحفظوهن، وادعوا إليهن من ورآءكم\" (^٤) (^٥).\n_________\n(^١) الملتقى مع مسلم في شعبة.\n(^٢) في (م): \"عن أبي حمزة\".\n(^٣) نهاية (ك ٤/ ٢٣٦/ ب).\n(^٤) نهاية (ل ٧/ ٢٦/ أ).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٥٣٢) ورقمه عند مسلم (٢٤). =\n⦗٢٤٩⦘ = والبخاري من طريق شعبة في كتاب الإيمان باب أداء الخمس من المغانم، حديث رقم (٥٣) انظر الفتح (١/ ١٧٦).","vol":"16","page":248},{"text":"٨٥٣٤ - حدثنا الصاغاني، قال: حدثنا أبو النضر (^١)، قال: حدثنا شعبة (^٢) بإسناده نحوه (^٣).\n_________\n(^١) هو: هاشم بن القاسم البغدادي.\n(^٢) المتلقى مع مسلم في شعبة.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٥٣٢)، والبخاري انظر حديث رقم (٣٦٧).","vol":"16","page":249},{"text":"٨٥٣٥ - حدثنا أبو داود السجزي، قال: حدثنا سليمان بن حرب، ومحمد بن عبيد، قالا: حدثنا حماد (^١)، قال (^٢): وحدثنا مسدد، قال: حدثنا عباد بن عباد، عن أبي جمرة، قال: سمعت ابن عباس، وقال مسدد: عن ابن عباس -وهذا حديث سليمان- قال: قدم وفد عبد القيس على رسول الله ﷺ وذكر الحديث وفيه: \"وأنهاكم عن الدُّباء، والمُزَفّت، والحَنْتَم، والمُقَيِّر\" (^٣).\n⦗٢٥٠⦘ وقال ابن عبيد: \"والنقير مكان المقير\". وقال مسدد: \"النقير والمقير\"، ولم يذكر \"المزفت\". وفيه: فمرنا بشيء نأخذ به وندعو إليه من وراءنا. وفيه: \"وأن تؤدوا خمس ما غنمتم\" (^٤).\nوهذا لفظ سليمان بن حرب.\nورواه أبو معمر (^٥)، عن عبد الوارث (^٦)، [عن أبي التَيّاح] (^٧) عن أبي جمرة، عن ابن عباس (^٨).\n_________\n(^١) الملتقى في حماد بن زيد، وعباد بن عباد.\n(^٢) القائل هو أبو داود السجزي.\n(^٣) أخرجه مسلم كتاب الإيمان، باب الأمر بالايمان بالله (١/ ٤٦)، حديث رقم (٢٣)، وفي كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٩)، حديث رقم (٣٩).\nوأخرجه البخاري من طريق سليمان بن حرب، عن حماد بن زيد، في المغازي، باب وفد عبد القيس، حديث رقم (٤٣٦٩)، انظر: الفتح (٨/ ٤١٦)، =\n⦗٢٥٠⦘ = ومن طريق عباد بن عباد في مواقيت الصلاة، باب قوله تعالى: ﴿مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ …﴾ حديث رقم (٥٢٣) انظر: الفتح (٢/ ١٨٧).\n(^٤) رواية ابن عبيد ومسدد أخرجها أبو داود في السنن، كتاب الأشربة، باب في الأوعية (٤/ ٩٤)، حديث رقم (٣٦٩٢).\n(^٥) أبو معمر هو: عبد الله بن عمرو بن أبي الحجاج العقدي.\n(^٦) ابن سعيد بن ذكوان التميمي.\n(^٧) أبو التياح: في الأصل مشطوب عليها، وهي ثابتة في (ل) و(م) وفي البخاري كما سيأتي.\nوأبو التياح: -بالمثناة الفوقانية المفتوحة، وتشديد التحتانية، وآخره مهملة- التقريب (ص ١١٢٢). اسمه: يزيد بن حميد الضبعي.\n(^٨) أخرجه البخاري من طريق عبد الوارث عن أبي التيّاح به في الأدب، باب قول الرجل: مرحبًا، حديث رقم (٦١٧٦) انظر: الفتح (١٢/ ٢٠١).","vol":"16","page":249},{"text":"٨٥٣٦ - حدثنا الدّبري، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن أبي جمرة الضبعي (^١)، قال: سمعت ابن عباس، يقول: نهى النبيّ ﷺ عن الدّباء، والنقير، والمُزَفّت، والحَنْتَم (^٢) (^٣).\n_________\n(^١) الملتقى مع مسلم في أبي جمرة والضبعي.\n(^٢) جاء هذا الحديث في (ل) و(م) بعد حديث (٨٥٣٧).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٣١).","vol":"16","page":251},{"text":"٨٥٣٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود قال: حدثنا القاسم بن الفضل (^١)، عن ثمامة بن حزن، قال: لقيت عائشة فسألتها عن النبيذ. فدعت جارية (^٢) حبشية، قالت: سل هذه فإنها كانت تنبذ لرسول الله ﷺ فقالت: كنت أنبذ له في سقاء، فأوكيه وأعلقه، وإذا أصبح شربه (^٣).\n_________\n(^١) الملتقى مع مسلم في القاسم بن الفضل.\n(^٢) نهاية (ك ٤/ ٢٣٧/ أ).\n(^٣) أخرجه مسلم كتاب الأشربة، باب إباحة النبيذ الذي لم يشتدّ ولم يصر مسكرًا (٣/ ١٥٩٠) حديث رقم (٨٤).","vol":"16","page":251},{"text":"٨٥٣٨ - حدثنا أبو داود السجزي، قال: حدثنا محمد بن المثنى (^١)، قال: حدثني عبد الوهاب الثقفي، عن يونس بن عبيد، عن\n⦗٢٥٢⦘ الحسن (^٢)، عَن أمّه (^٣)، عَن عائشة قالت: كان رسول الله (^٤) ﷺ ينبذ له في سقاء يوكأ أعلاه، وله عزلاء (^٥)، ينبذه غدوة فيشربه عشاء، وينبذه عشاء فيشربه غدوة (^٦).\n_________\n(^١) الملتقى مع مسلم في محمد بن المثنى.\n(^٢) هو: الحسن بن أبي الحسن البصري.\n(^٣) هي: خَيرة مولاة أم سلمة زوج النبي ﷺ. انظر: تهذيب الكمال (٣٥/ ١٦٦).\n(^٤) نهاية (ل ٧/ ٢٦/ ب).\n(^٥) العزلاء: فم المزادة الأسفل. انظر: الفائق (٢/ ٢٦٨)، النهاية (٣/ ٢٣١).\n(^٦) أخرجه مسلم، انظر حديث رقم (٨٥٣٧)، ورقمه عند مسلم (٨٥).\nمن فوائد الاستخراج: تمييز يونس بذكر اسم أبيه.","vol":"16","page":251},{"text":"٨٥٣٩ - حدثنا الحسن بن محمد بن الصباح أبو علي الزعفراني، قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي (^١)، عن إسحاق بن سويد، عن معاذة، عن عائشة: أنّ النبيّ ﷺ نهى عن النقير، والمقير، والدباء، والحنتم، والمزفت (^٢) (^٣).\n_________\n(^١) الملتقى في عبد الوهاب.\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٩) حديث رقم (٣٨) الإسناد الثاني فيه.\nوأخرج البخاري نحوه من طريق الأسود، عن عائشة، كتاب الأشربة، باب ترخيص النَّبِيّ ﷺ في الأوعية، حديث رقم (٥٥٩٥) انظر: الفتح (١١/ ١٨٣).\n(^٣) بعد هذا الحديث في الأصل حديث مشار عليه بالحذف، ولم يأت في (ك) المنقولة عن الأصل، وجاء في (ل)، وعليه إشارة بالحذف، وأثبت في (م)، وهو: =\n⦗٢٥٣⦘ = \"حدثنا عثمان بن خُرَّزاذ، قال: حدثنا أحمد بن حنبل، ومسدد، قالا: حدثنا معتمر بن سليمان عن إسحاق بن سويد، عن معاذة، عن عائشة أنّ النبيّ ﷺ نهى عن المقير، والدّباء، والنقير، والمزفت\".","vol":"16","page":252},{"text":"٨٥٤٠ - حدثنا الصاغاني، قال: حدثنا عمرو الناقد (^١)، قال: حدثنا المعتمر (^٢)، عن إسحاق بن سويد (^٣) بمثله: أن ينبذ في المقير، والدُّباء، والحَنْتَم، والمُزَفّت (^٤).\n_________\n(^١) هو عمرو بن محمد بن بكير الناقد، أبو عثمان البغدادي.\n(^٢) ابن سليمان بن طرخان التيمي أبو محمد البصري، ت / ١٨٧ هـ.\nوثقه ابن سعد، وابن معين، وأبو حاتم، وابن حجر.\nانظر: الطبقات (٧/ ٢٩٠)، الجرح والتعديل (٨/ ٤٠٢)، معرفة الرجال -رواية ابن محرز عن ابن معين (١/ ١٠٨)، التقريب (ص ٩٥٨).\n(^٣) إسحاق بن سويد ملتقى إسناد المصنف مع مسلم.\n(^٤) أخرجه مسلم، وأخرج البخاري نحوه، انظر حديث رقم (٨٥٣٩).","vol":"16","page":253},{"text":"٨٥٤١ - حدثنا أبو داود السجزي، قال: حدثنا وهب بن بقية (^١)، عن نوح بن قيس (^٢)، قال: حدثني عبد الله بن عون، عن محمد بن سيرين، عن أبي هريرة أن رسول الله ﷺ قال لوفد عبد القيس: \"أنهاكم عن النقير، والمقير، والحنتم والدُّباء، والمَزَادة المجبوبة (^٣)، ولكن اشرب في\n⦗٢٥٤⦘ سقائك، وأوكه\" (^٤).\n_________\n(^١) ابن عثمان الواسطي.\n(^٢) الملتقى مع مسلم في نوح بن قيس.\n(^٣) المزادة المجبوبة- بالجيم والباء الموحدة المكررة- هي التي قطع رأسها وليس لها عَزْلاء =\n⦗٢٥٤⦘ = من أسفلها يتنفس منها الشراب. انظر: مشارق الأنوار (١/ ١٣٩)، النهاية (١: ٢٣٣).\n(^٤) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدباء (٣/ ١٥٧٨) حديث رقم (٣٣).\nمن فوائد الاستخراج: جاء عند أبي عوانة: \"والحنتم والمزادة المجبوبة\" بالواو، وهو الصواب، وما ذكر في مسلم في أكثر النسخ: \"والحَنْتَم: المزادة المجبوبة\" وهو وهم، وتغيير كما قال القاضي عياض، وأيده النووي.\nانظر: مشارق الأنوار (١/ ١٣٩)، شرح النووي (١٣/ ١٧٠).","vol":"16","page":253},{"text":"٨٥٤٢ - حدثنا أبو المثني معاذ بن المثني، قال: حدثنا بكَّار بن محمد (^١)، قال: حدثنا ابن عون (^٢)، عن ابن سيرين، عن أبي هريرة، أنّ النبيّ ﷺ نهى وفد عبد القيس، عن الدباء، والحنتم، والمزفت، والنقير،\n⦗٢٥٥⦘ والمزادة المجبوبة (^٣) (^٤).\n_________\n(^١) ابن عبد الله بن محمد بن سيرين السيريني. ت / ٢٢٤ هـ.\nقال البخاري: \"يتكلمون فيه\"، وقال الحسين بن الحسن الرازي: \"ليس به بأس\"، وقال أبو زرعة: \"ذاهب الحديث\"، وقال أبو حاتم: \"لا يسكن القلب عليه، مضطرب\"، وقال ابن حبان: \"لا يعجبني الاحتجاج بخبره إذا انفرد\".\nانظر: التاريخ الكبير (٢/ ١٢٢)، الجرح والتعديل (٢/ ٤٠٩ - ٤١٠)، المجروحين (١/ ١٩٧)، الضعفاء للعقيلي (١/ ١٥٠)، لسان الميزان (٢/ ٧٨).\n(^٢) ابن عون هو ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ل ٧/ ٢٧/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٤١).","vol":"16","page":254},{"text":"٨٥٤٣ - حدثنا إسماعيل (^١)، ويوسف القاضيان (^٢)، قالا: حدثنا سليمان بن حرب، قال: ثنا حماد بن زيد (^٣)، عن أيُّوب (^٤)، عن محمد (^٥)، عن أبي هريرة وابن عمر (^٦)، قال أحدهما: نهى عن المزفت من الزقاق، وعن الدباء والنقير والحنتم (^٧).\nوقال الآخر: نهى عن الزقاق (^٨) المزفت، والدباء، والنقير، والجر أو قال: الفخار (^٩).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد الأزدي -مولاهم- قاضي بغداد.\n(^٢) في الأصل \"القاضيين\"، والتصحيح من (ل) و(ك).\n(^٣) ابن درهم الأزدي البصري، ت / ١٧٩ هـ.\n(^٤) هو: ابن أبي تميمة كيسان السختياني.\n(^٥) محمد بن سيرين، وهو ملتقى الإسناد مع مسلم في حديث أبي هريرة.\n(^٦) ابن عمر ﵁ ملتقى إسناد المصنف مع مسلم في حديثه.\n(^٧) هذا حديث أبي هريرة أخرجه مسلم في كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٨) حديث رقم (٣٣)، وليس فيه المزفت، وإنما هو من حديث سهيل عن أبيه، عن أبي هريرة ورقمه (٣٢).\n(^٨) نهاية (ك ٤/ ٢٣٧/ ب).\n(^٩) هذا حديث ابن عمر، أخرجه مسلم في كتاب الأشربة، باب النهي عن الانتباذ في =\n⦗٢٥٦⦘ = المزفت (٣/ ١٥٨١) حديث رقم (٤٧، ٤٨).\nوقد أخرج الإمام أحمد في المسند (٢/ ٥٤٥) الحديث بسند صحيح من طريق محمد بن سيرين، قال: حدثني أبو هريرة وعبد الله بن عمر، أما أحدهما فألجأه إلى النبيّ ﷺ، وأما الآخر فألجأه إلى عمر قال أحدهما: الحديث، وفي آخره: وعن الدباء والجر والفخار، شك محمد.","vol":"16","page":255},{"text":"٨٥٤٤ - حدثنا أبو أمية (^١)، قال: حدثنا محمد بن الفضل (^٢)، قال: حدثنا حماد بن زيد، قال: حدثنا أيُّوب بإسناده مثله (^٣).\n_________\n(^١) هو: محمد بن إبراهيم الطرطوسي.\n(^٢) هو ابن النعمان السدوسي.\n(^٣) انظر تخريجه في الحديث السابق.","vol":"16","page":256},{"text":"٨٥٤٥ - حدثنا الصاغاني، قال: حدثنا عبيد الله بن عمر، قال: حدثنا حماد بن زيد بإسناده مثله (^١)، ولم يذكر النقير (^٢).\n_________\n(^١) سقط الحديث من (م)، وجاءت الجملة الأخيرة منه \"ولم يذكر النقير\" ملحقًا بالحديث السابق رقم (٨٥٤٤).\n(^٢) الملتقى في محمد بن سيرين في حديث أبي هريرة، وفي ابن عمر ﵄ في حديثه، وقد تقدم تخريجهما، راجع حديث (٨٥٤٣).","vol":"16","page":256},{"text":"٨٥٤٦ - حدثنا الصاغاني، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب (^١)، قال: حدثنا أيُّوب، عن محمد (^٢)، عن\n⦗٢٥٧⦘ أبي هريرة وابن عمر (^٣) قال: أحدهما: نهى عن المزفت من الزقاق، والدباء، والحنتم.\nوقال الآخر: نهى عن الدباء، والحنتم، أو قال: الفخار (^٤).\n_________\n(^١) ابن خالد الباهلي.\n(^٢) محمد بن سيرين هو ملتقى الإسناد مع مسلم، في حديث أبي هريرة.\n(^٣) ابن عمر ﵁ ملتقى الإسناد مع مسلم في حديثه.\n(^٤) تقدم في حديث (٨٥٤٣) تخريج الحديثين عند مسلم.","vol":"16","page":256},{"text":"٨٥٤٧ - حدثنا الصاغاني، قال: حدثنا زهير بن حرب (^١)، قال: حدثنا يزيد بن هارون، قال: حدثنا هشام بن حسان (^٢)، عن ابن سيرين (^٣)، عن أبي هريرة قال: نهى رسول الله ﷺ وفد عبد القيس عن الدباء والحنتم، والنقير، والمزفت (^٤).\n_________\n(^١) ابن شدّاد الحَرَشي، أبو خيثمة النسائي. ت / ٢٣٤ هـ.\nوثقه ابن معين، والنسائي، والخطيب، وابن حجر وغيرهم.\nانظر: الجرح والتعديل (٣/ ٥٩١)، تاريخ بغداد (٨/ ٤٨٢)، تهذيب الكمال (٩/ ٤٠٤)، التقريب (ص ٣٤١).\n(^٢) الأزدي أبو عبد الله البصري.\n(^٣) الملتقى في ابن سيرين.\n(^٤) أخرجه مسلم، في كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٨) حديث رقم (٣٣).","vol":"16","page":257},{"text":"٨٥٤٨ - حدثنا عبد الرحمن بن بشر، وأحمد بن شيبان الرملي، قالا: حدثنا سفيان بن عيينة (^١)، عن الزهري، سمع أنس بن مالك يقول: نهى\n⦗٢٥٨⦘ النبيّ ﷺ أن ينبذ في الدباء، والمزفت (^٢).\n_________\n(^١) سفيان بن عيينة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٧)، حديث رقم (٣١).\nوالبخاري كتاب الأشربة، باب الخمر من العسل وهو البتع، حديث رقم (٥٥٨٧) انظر: الفتح (١١/ ١٦٣).","vol":"16","page":257},{"text":"٨٥٤٩ - حدثنا الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الزهري بإسناده مثله.\nقال الحميدي: وحدثنا سفيان (^٢) قال: حدثنا الزهري، قال: أخبرني أبو سلمة ابن عبد الرحمن (^٣)، عن أبي هريرة أن رسول الله ﷺ قال: \"لا تنبذوا في الدباء والمُزَفّت\".\nثم يقول أبو هريرة من عنده: واجتنبوا الحناتم، والنقير (^٤) (^٥).\n_________\n(^١) سفيان هو موضع الالتقاء مع مسلم.\n(^٢) سفيان هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٧/ ٢٧/ ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٧٧)، حديث رقم (٣١).\nوقد أخرج البخاري حديث أنس، انظر حديث رقم (٨٥٥٦)، ولم يخرج حديث أبي هريرة.\n(^٥) في الأصل بعد الحديث يتلوه: حدثنا السلمي، قال: حدثنا عبد الرزاق ح\nوحدثنا الدَّبري، عن عبد الرزاق، عن معمر … الحديث. =\n⦗٢٥٩⦘ = الحمد لله رب العالمين، والصلاة على محمد وعلى آله. / (هـ ٨/ ١٢٦/ أ).\nوجاء في اللوحة التالية: \"الجزء الثامن والعشرون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق الإسفراييني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن الإسفراييني، عن أبي عوانة رحمهما الله\" / (هـ ٨/ ١٢٧/ أ).","vol":"16","page":258},{"text":"٨٥٥٠ - حدثنا (^١) السلمي (^٢)، قال: حدثنا عبد الرزاق ح\nوحدثنا الدَّبري، عن عبد الرزاق، عن معمر، عن الزهري (^٣)، عن أنس قال: نهى النبيّ ﷺ عن الدباء، والمزفت، أن ينتبذ فيهما.\nزاد إسحاق: قال الزهري: وأخبرني أبو سلمة، عن أبي هريرة قال: نهى رسول الله ﷺ عن الدُّباء، والمزفت، والمقير (^٤)، والحنتم (^٥).\n_________\n(^١) جاء قبل الحديث في الأصل \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.\nالحمد لله رب العالمين، والصلاة على محمد وعلى آله.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري، أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني، قال: \"\n(^٢) هو أحمد بن يوسف السلمي.\n(^٣) الزهري ملتقى الإسناد مع مسلم.\n(^٤) في (ل) و(م): \"النقير\".\n(^٥) أخرجه مسلم انظر، حديث رقم (٨٥٤٩)، وأخرج البخاري حديث أنس، انظر حديث رقم (٣٨٢).","vol":"16","page":259},{"text":"٨٥٥١ - حدثنا عباس الدوري (^١)، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي (^٢)، عن صالح (^٣)، عن ابن شهاب (^٤)، عن أنس بن مالك أخبره أنّ رسول الله ﷺ نهى عن الدَّباء، والمزَفّت أن ينبذ فيهما (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٣٨/ أ).\n(^٢) هو: إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري.\n(^٣) ابن كيسان المدني، أبو محمد.\n(^٤) الملتقى مع مسلم في ابن شهاب.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨) ورقمه عند مسلم (٣٠).","vol":"16","page":260},{"text":"٨٥٥٢ - حدثنا يونس بن حبيب، وأبو يوسف الفارسي، قالا: حدثنا يحيى بن بكير ح\nوحدثنا ابن الجنيد، قال: حدثنا أبو سلمة [الخزاعي] (^١) ح\nوحدثنا محمد بن عوف الحمصي، قال: حدثنا أحمد بن يونس، كلهم، عن الليث بن سعد (^٢)، عن ابن شهاب بمثله، وقالوا: ينتبذ فيهما (^٣).\n_________\n(^١) في الأصل \"الحراني\" والتصحيح من (ل) و(م).\nوهو منصور بن سلمة بن عبد العزيز بن صالح الخزاعي.\n(^٢) الليث بن سعد ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨) ورقمه عند مسلم (٣٠).","vol":"16","page":260},{"text":"٨٥٥٣ - حدثنا أبو الحصين [¬*] بن خالد بن خَلِيّ، قال: حدثنا بشر بن شعيب، عن أبيه ح\nوحدثنا أبو يوسف الفارسي، قال: حدثنا أبو اليمان (^١)، قال: أخبرنا شعيب، عن الزهري (^٢)، قال: حدثني أنس أن النبيّ ﷺ قال: \"لا تنبذوا في الدباء، والمزفت\" (^٣).\n_________\n(^١) هو الحكم بن نافع البَهْراني الحمصي.\n(^٢) الزهري ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو الحصين)، وصوابه: (أبو الحسين)، وهو على الصواب في نسخة الأزهرية (٤/ ق ٢٣٦/ ب)، ونسخة دار الكتب المصرية (٤/ ق ٤٦/ ب) [وهي ضمن المجلد الأول بالدار خطأ]، ونسخة كوبريللو (٧/ ق ٢٨/ أ) ونسخة الظاهرية (٨/ ق ١٢٨/ أ)، وهي على الصواب كذلك في ط. دار المعرفة (٨١٠٩)، وإتحاف المهرة (١٧٧٩)، وقد جاء على الصواب في سائر مواضع الكتاب، وهو أبو الحسين محمد بن خالد بن خَلِيّ الحمصي.","vol":"16","page":261},{"text":"٨٥٥٤ - حدثنا أحمد بن الفرج الحمصي، قال: حدثنا بقية، قال: حدثنا الزبيدي، عن الزهري (^١)، عن أنس، أنّ النبيّ ﷺ نهى أن ينبذ في الدباء، والمزفت (^٢).\nوكان أبو هريرة (^٣) يلحق الحنتم، والنقير (^٤).\n_________\n(^١) ملتقى الإسناد مع مسلم في الزهري.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨) ورقمه عند مسلم (٣١).\n(^٣) نهاية (ل ٧/ ٢٨/ أ).\n(^٤) القائل: \"وكان أبو هريرة … \" هو الزهري، وتقدم في حديث (٨٥٤٩) و(٨٥٥٠) أنَّه يرويه عن أبي سلمة، عن أبي هريرة مرفوعًا وموقوفًا.","vol":"16","page":261},{"text":"٨٥٥٥ - حدثني جعفر بن أبي عثمان الطيالسي (^١)، قال: حدثنا\n⦗٢٦٢⦘ إسحاق الفروي (^٢) قال: حدثنا مالك بن أنس عن الزهري (^٣)، عن أنس، أنّ النبيّ ﷺ نهى عن الدباء، والحنتم، والنقير (^٤).\n_________\n(^١) أبو الفضل.\n(^٢) هو: إسحاق بن محمد بن إسماعيل بن عبد الله الفروي -بفتح الفاء، وسكون الراء المهملة، الأنساب (٤/ ٣٧٤) - أبو يعقوب المدني القرشي.\n(^٣) الزهري ملتقى إسناد المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨)، ورقمه عند مسلم (٣٠).\nوقوله: \"والحنتم، والنقير\" ليس عند البخاري ومسلم.\nولم يشر الحافظ إلى هذا الاختلاف في إتحاف المهرة (٢/ ٣١٣)، بل قال بعد أن ساق أسانيد أبي عوانة: \"ومعناهم واحد\".\nولم أجدهما من حديث أنس، وهما ثابتان من حديث أبي هريرة، وابن عباس وغيرهما، كما تقدم انظر الأحاديث (٨٥٤٧) - (٨٥٥٠).","vol":"16","page":261},{"text":"٨٥٥٦ - حدثنا محمد بن يعقوب الفَرَجي (^١)، قال: حدثنا إبراهيم بن المنذر (^٢)، قال: حدثنا [عمر] (^٣) بن عثمان، عن\n⦗٢٦٣⦘ أبيه (^٤) ح\nوحدثنا أبو أمية، قال: حدثنا يعقوب بن محمد (^٥)، قال: حدثنا محمد ابن عبد الله القاري (^٦)، عن موسى بن عقبة (^٧) ح\nوحدثنا أبو عبيد الله، قال: حدثنا عمِّي، قال: حدثنا يونس (^٨)، كلهم، عن الزهري (^٩)، عن أنس، عن النبيّ ﷺ بنحوه (^١٠) (^١١).\n_________\n(^١) الفَرَجي: بفتح الفاء، والراء، وفي آخرها الجيم، نسبة إلى رَجُلٍ، الأنساب (٤/ ٣٦٠). وهو أبو جعفر.\n(^٢) ابن عبد الله بن المنذر الأسدي.\n(^٣) في جميع النسخ: عمرو؛ وقد تكرر هذا الإسناد في حديث رقم (٨٦٦٦)، قال أبو عوانة: حدثنا ابن الفرجي، حدثنا إبراهيم بن المنذر، حدثنا عمرو بن عثمان، عن أبيه، عن الزهري، وفي هذا الموضع في الأصل (عمرو) وفي (ك) (عمر بن عثمان).\nوالذي يظهر أنه: عمر بن عثمان بن عمر بن موسى بن عبيد الله التيمي.\n(^٤) هو: عثمان بن عمر بن موسى التيمي، مات في خلافة المنصور.\n(^٥) ابن عيسى الزهري أبو يوسف المدني.\n(^٦) محمد بن عبد الله بن عبد الرحمن بن عبد القاريِّ -بالقاف والراء المهملة، المكسورة، وتشديد ياء النسبة غير مهموز، نسبة إلى بني قارة، الأنساب (٤/ ٤٢٥)، تبصير المنتبه (٣/ ١١٤٤) -.\nذكره ابن حبان في الثقات، وقال الحافظ: \"مقبول\".\nانظر: الثقات (٧/ ٣٧٤)، تهذيب الكمال (٢٥/ ٥٠٣)، التقريب (ص ٨٦٣).\n(^٧) ابن أبي عياش القرشي.\n(^٨) ابن يزيد الأيلي.\n(^٩) الزهري موضع التقاء المصنف مع مسلم.\n(^١٠) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٤٨) ورقمه عند مسلم (٣٠).\n(^١١) في الأصل بعد هذا الحديث حديث مشار إليه بالحذف، ولم يأت في (ك) المنقول عن الأصل، وجاء في (ل) و(م) بعد حديث رقم (٨٥٥٤) وهو:\n\"حدثنا أبو فروة الرهاوي، قال: حدثني أبي، حدثنا نصر مولى الزهري، ومسكنه وادي القرى، حدثنا الزهري، عن أنس، أن النبيّ ﷺ نهى عن الدباء، والمزفت أن ينبذ فيهما\".","vol":"16","page":262},{"text":"٨٥٥٧ - حدثنا محمد بن أحمد الجنيد [¬*]، حدثنا بَدَل بن المحبَّر، حدثنا شعبة (^١)، أخبرني يحيى البهراني، عن ابن عباس، أنّ النبيّ ﷺ نهى عن الحَنْتَم، والدباء (^٢) (^٣).\n_________\n(^١) شعبة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب النهي عن الانتباذ في المزفت والدباء والحنتم، (٣/ ١٥٨٠) حديث رقم (٤٢)، وليس فيه \"والحنتم\"، وهي في حديث أبي جمرة، وسعيد بن جبير، عن ابن عباس رقم (٣٩، ٤٠، ٤١) الباب نفسه.\nواخرجه البخاري في كتاب الإيمان، باب أداء الخمس من الإيمان، حديث رقم (٥٣) انظر: الفتح (١/ ١٧٦).\n(^٣) هذا الحديث ليس في (ل) و(م).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن أحمد الجنيد)، وصوابه: (محمد بن أحمد بن الجنيد)، وهو على الصواب في نسخة الأزهرية (٤/ ق ٢٣٦/ ب)، ونسخة كوبريللو (٧/ ق ٢١/ ب) ونسخة الظاهرية (٨/ ق ١٢٨/ ب)، وسقط هذا الإسناد من نسخة دار الكتب المصرية (٤/ ق ٤٦/ ب) [وهي ضمن المجلد الأول بالدار خطأ]، وهي على الصواب كذلك في ط. دار المعرفة (٨١١٣)، وإتحاف المهرة (٩٠٧٧)، وقد جاء على الصواب في سائر مواضع الكتاب، وهو أبو جعفر محمد بن أحمد بن الجنيد الدقَّاق البغدادي.","vol":"16","page":264},{"text":"<span data-type='title' id=toc-1155>بَيَانُ صفَةِ الأَوعية الّتي كانَت (^١) تُنْبَذُ لِرسول الله ﷺ فِيها؛ وَصِفَةِ شُرْبِهِ، وَالمدَّة الّتي كَانَ يَشْرَبُه فِيها، ثُم يُمْسِكُ عنهُ، والدَّليلِ على إِبَاحَةِ شُرْبِهِ في الوَقْتِ الّذي كان يُمسكُ عن شُرْبِه، وَحَظْر شُرْبهِ يَومَ الرَّابعِ </span>(^٢).\n_________\n(^١) نهاية (ك ٤/ ٢٣٨/ ب).\n(^٢) في (ل) و(م) زيادة \"من يوم ينبذ\".","vol":"16","page":265},{"text":"٨٥٥٨ - حدثنا أبو داود الحراني، قال: حدثنا الحسن (^١)، وأبو جعفر (^٢)، قالا: حدثنا زهير (^٣)، عن أبي الزبير، عن جابر قال: كان ينبذ لرسول الله ﷺ في سقاء، فإن لم يجدوا سقاء نبذوا له في تَوْرٍ (^٤) من [حِجَارة] (^٥).\nقال بعض القوم لأبي الزبير -وأنا (^٦) أسمع- أمن\n⦗٢٦٦⦘ بِرَام (^٧)؟ قال: من بِرَام (^٨).\n_________\n(^١) هو: ابن محمد بن أعين.\n(^٢) هو: عبد الله بن محمد النفيلي.\n(^٣) ملتقى الإسناد مع مسلم في زهير بن معاوية.\n(^٤) التور: إناء من صُفر أو حجارة والجمع أُتْوار. انظر: المجموع المغيث (١/ ٢٤٦)، النهاية (١/ ١٩٩).\n(^٥) في الأصل \"فجارة\" وضبب عليها وكتب في الحاشية: \"كذا بالأصل، والمعروف حجارة\"، وفي (ك) \"الحجارة\".\n(^٦) نهاية (ل ٧/ ٢٨/ ب).\n(^٧) برام -بكسر الباء- حجارة تصنع منها القدور.\nانظر: مشارق الأنوار (١/ ٨٥)، مجمع بحار الأنوار (١/ ١٧٧).\n(^٨) أخرجه مسلم، كتاب الأشربة، باب النهي عن الانتباذ في المزفت (٣/ ١٥٨٤) حديث رقم (٦٢).","vol":"16","page":265},{"text":"٨٥٥٩ - حدثنا يوسف بن مسلم (^١)، قال: حدثنا حجاج (^٢)، عن ابن جُريج (^٣) ح\nوحدثنا يزيد بن سنان، قال: حدثنا أبو عاصم، عن ابن جُريج ح\nوحدثنا الصاغاني، قال: حدثنا روح، قال: حدثنا ابن جُريج، قال الصاغاني: وحدثنا حجاج بن محمد، قال: قال ابن جُريج: أخبرني أبو الزبير، قال: سمعت جابر بن عبد الله يقول: نهى رسول الله ﷺ عن المزفت، والدباء، والنقير، وكان رسول الله ﷺ إذا لم يجد سقاء ينبذ له فيه، نُبِذَ له في تَوْرٍ من حجارة (^٤).\nحديثهم واحد إلا أن بعضهم قال: قال ابن جُريج، قال أبو الزبير\n⦗٢٦٧⦘ سمعت جابرًا (^٥).\n_________\n(^١) في (م) \"يوسف\" وهو تصحيف.\n(^٢) هو: ابن محمد المصيصي.\n(^٣) ابن جُريج هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، انظر حديث رقم (٨٥٥٨) ورقمه عند مسلم (٦٠).\n(^٥) في الأصل \"جابر\" والتصحيح من (م).","vol":"16","page":266},{"text":"٨٥٦٠ - حدثنا الدَّبري، عن عبد الرزاق (^١)، عن ابن جُريج، أخبرنى أبو الزبير، أنَّه سمع ابن عمر يقول: سمعت رسول الله ﷺ ينهى عن الجَرّ، والمُزَفّت، والدَّباء. قال أبو الزبير: سمعت جابر بن عبد الله يقول: نهى رسول الله ﷺ عن الجَرّ، والمُزَفَّت، والنَّقِير، وكان رسول الله ﷺ إذا لم يجد سقاء ينبذ له فيه، نُبِذَ له في تَوْر من حجارة (^٢).\n_________\n(^١) عبد الرزاق ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، انظر حديث رقم (٨٥٥٨) ورقمه عند مسلم (٦٠).","vol":"16","page":267},{"text":"٨٥٦١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني ابن جُريج (^١)، عن أبي الزبير، عن جابر قال: كان رسول الله ﷺ إذا لم يجد شيئًا ينبذ له فيه نبذ له في تَوْرٍ من حجارة (^٢).\n_________\n(^١) الملتقى مع مسلم في ابن جُريج.\n(^٢) أخرجه مسلم، انظر حديث رقم (٨٥٦١) ورقمه عند مسلم (٦٠).","vol":"16","page":267},{"text":"٨٥٦٢ - حدثنا (^١) عبد الله بن أحمد بن إبراهيم الدورقي (^٢)،\n⦗٢٦٨⦘ وأحمد بن الأسود أبو علي الحنفي البصري بالرَّقة (^٣)، قالا: حدثنا أبو معمر (^٤)، قال: حدثنا عبد الوارث (^٥)، عن أبي عمرو بن العلاء (^٦)، (^٧) عن أبي الزبير (^٨)، عن جابر قال: كان النبيّ ﷺ ينبذ له في تَوْر من حجارة (^٩).\nرواه محمد بن يحيى (^١٠)، عن أبي معمر (^١١).\n_________\n(^١) نهاية (ك ٤/ ٢٣٩/ أ).\n(^٢) الدورقي: -بفتح الدال المهملة، وسكون الواو، وفتح الراء، وفي آخرها قاف، الأنساب (٢/ ٥٠١) - وهو: أبو العباس.\n(^٣) الرّقة: -بفتح أوله، وثانيه، وتشديده، وأصله كل أرض إلى جنب واد ينبسط عليها الماء أيام المد، ثم ينحسر عنها، فتكون مكرمة للنبات. وهي مدينة على شاطئ الفرات، وهي قلب الجزيرة. انظر: معجم ما استعجم (٢/ ٦٦٦)، معجم البلدان (٢/ ٥٨)، مقدمة تحقيق تاريخ الرقة (ص أ).\n(^٤) هو عبد الله بن عمرو بن أبي الحجاج المنقري.\n(^٥) ابن سعيد بن ذكوان التميمي العنبري -مولاهم- البصري.\n(^٦) ابن عمار التميمي، المازني البصري المقرئ أحد الأئمة القراء السبعة؛ اختلف في اسمه: فقيل: يحيى، وقيل: زبّان، وقيل: اسمه كنيته. ت / ١٥٤ هـ.\nقال ابن سعد: \"ثقة\"، وقال زهير بن حرب: \"لا بأس به\" قال الحافظ: \"ثقة\". انظر: التاريخ -رواية عباس- (٢/ ٧١٧)، تهذيب الكمال (٣٤/ ١٢٣)، التقريب (ص ١١٨٢).\n(^٧) نهاية (ل ٧/ ٢٩/ أ).\n(^٨) الملتقى في أبي الزبير.\n(^٩) أخرجه مسلم، انظر حديث رقم (٨٥٥٨).\n(^١٠) هو: الذهلي.\n(^١١) لم أقف عليه من رواية محمد بن يحيى، عن أبي معمر.","vol":"16","page":267},{"text":"٨٥٦٣ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر (^١)، قال: حدثنا شعبة (^٢)، عن يحيى بن عبيد البهراني، عن ابن عباس، أن رسول الله ﷺ كان يُنْبَذ له عشية الأربعاء كليلة الخميس فيشربه يوم الخميس ويوم الجمعة، فإن فضل (^٣) شيء سقاه الخَدَم، أو أهراقه، وأكبر علمي أنَّه قال يوم الثالث (^٤) (^٥).\n_________\n(^١) ابن الحكم بن عقبة الزهراني الأزدي، أبو محمد البصري.\n(^٢) الملتقى مع مسلم في شعبة.\n(^٣) في (ك): \"فإن فضل منه … \" بزيادة \"منه\"، وهي في الأصل مشطوب عليها.\n(^٤) أخرجه مسلم كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا (٣/ ١٥٨٩) حديث رقم (٧٩).\n(^٥) في (ل) و(م) زيادة: رواه غندر فقال \"يوم الثالث إلى العصر\"، وفي الأصل كتب بعد الحديث: \"رواه غندر\" ثم شطب عليها.","vol":"16","page":269},{"text":"٨٥٦٤ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن يحيى بن عبيد البهراني، عن ابن عباس، أن رسول الله ﷺ كان ينبذ له النبيذ في سقاء فيشرب يومه ويوم الثاني.\nقال شعبة: \"إلى العصر\" (^٢).\n_________\n(^١) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٥٥٣).","vol":"16","page":269},{"text":"٨٥٦٥ - حدثنا أبو داود السجزي، قال: حدثنا مخلد بن\n⦗٢٧٠⦘ خالد (^١)، قال: حدثنا أبو معاوية (^٢)، عن الأعمش، عن أبي عمر البهراني، عن ابن عباس قال: كان ينبذ لرسول الله ﷺ النبيذ، قال: فيشربه في اليوم، والغد، وبعد الغد، إلى مساء الثالث، ثم أمر (^٣) به يسقى الخدم أو يُهْرَاق (^٤).\n_________\n(^١) جاء في الأصل و(ك) \"خالد بن مخلد\" وضُبب عليه في الأصل وغُيِّر إلى مخلد بن خالد، وكتب في (م) \"خالد بن مخلد\" وأشير على الاسمين بعلامة التقديم والتأخير \"م … م\" أي: \"مخلد بن خالد\". وهو: الصواب.\nوهو: مخلد بن خالد بن يزيد الشَّعِيري، أبو محمد العسقلاني.\nقال أبو حاتم: \"لا أعرفه\"، وقال أبو داود: \"ثقة\"، وقال ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٨/ ٣٤٩)، تاريخ بغداد (١٣/ ١٧٥)، التقريب (ص ٩٢٧).\n(^٢) أبو معاوية موضع التقاء المصنف مع مسلم.\n(^٣) في (ل) و(م): \"يَأمُر\".\n(^٤) أخرجه مسلم انظر حديث رقم (٨٥٥٣) ورقمه عند مسلم (٨١).","vol":"16","page":269},{"text":"٨٥٦٦ - حدثنا هلال بن العلاء بن هلال، قال: حدثني أبي، قال: أخبرنا عبيد الله (^١)، عن زيد (^٢)، عن يحيى بن عبيد [النخعي] (^٣)، قال: سأل قوم ابن عباس عن بيع الخمر واشترائه، والتجارة فيه، قال ابن عباس: أمسلمون أنتم؟\n⦗٢٧١⦘ قالوا: نعم، قال: لا يصلح (^٤) بيعه، ولا شراؤه، ولا التجارة فيه لمسلم، ومثل من فعل ذلك منكم مثل بني (^٥) إسرائيل حرمت عليهم الشحوم، فباعوها وأكلوا أثمانها، ثم سألوه عن الطِّلاء (^٦) فقال ابن عباس: وما طلاؤكم هذا؟ إذ (^٧) سألتم فَبَيِّنوا. قالوا: هو العنب يعصر، ثم يطبخ ثم يجعل في الدِّنان (^٨) (^٩)، قال: وما الدِّنان؟ قال (^١٠): دنان مُقَيّرة، قال: مُزَفَّتةٌ؟ قال: نعم، قال: فيسكر؟ قالوا: إذا أكثر منه يسكر، قال: فكل مسكر حرام.\nقال: ثم سألوه عن النبيذ، فقال: خرج رسول الله ﷺ في سفر، فرجع من سفره، وقد انتبذ ناس من أصحابه نبيذا لهم في حَنَاتم ونقير، ودباء، فأمر بها\n⦗٢٧٢⦘ فأهريقت، ثم أمر بسقاء فجعل فيه زبيبًا وماء، فكان ينبذ من الليل، فيصبح ويشربه يومه ذلك وليلته التي يستقبل، ومن بعد الغد حتى يمسي، فإذا أمسى شرب منه وسقى، فإذا أصبح فيه شيء أمر به فأهريق (^١١).\n_________\n(^١) عبيد الله -وهو ابن عمرو الرقي- موضع التقاء المصنف مع مسلم.\n(^٢) هو ابن أبي أنيسة.\n(^٣) في الأصل غير واضحة، كأنها \"الحنفي\"، والتصويب.\n(^٤) في (ل) \"فإنه لا يصلح … \".\n(^٥) نهاية (ل ٧/ ٢٩/ ب).\n(^٦) الطلاء: -بالكسر، والمد- وهو الشراب المطبوخ من عصر العنب، وهو الرُّبُّ، وأصله القِطْران الخاثر الذي تطلى به الإبل، قال عبيد الأبرص: هي الخمر صِرفا وتكنى الطلاء … كما الذئب يكنى أبا جعدة. انظر: المجموع المغيث (٢/ ٣٦٦)، النهاية (٣/ ١٣٧).\n(^٧) في (ل): \"إذا\".\n(^٨) الدّنان: -بكسر الدال- جمع الدِّن، وهو ظرف الخمر. وأصل الدِّن: الحُّبُّ وهو الذي يجعل فيه الماء، وهي فارسية معربة. انظر: المعَرَّب للجواليقي (ص ١٢٠)، مختار الصحاح (ص ٨٩)، تحفة الأحوذي (٤/ ٥١٥)، قصد السبيل (١/ ٤٢٢).\n(^٩) نهاية (ك ٤/ ٢٣٩/ ب).\n(^١٠) في (ل): \"قالوا\".\n(^١١) أخرجه مسلم كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا (٣/ ١٥٨٩) حديث رقم (٨٣).\nوقوله: \"ومثل من فعل ذلك منكم مثل بني إسرائيل .. إلى قوله: وكل مسكر حرام\" ليس في مسلم وسندها عند أبي عوانة: فيه العلاء بن هلال بن عمر: فيه لين. كما قال ابن حجر في \"التقريب (ص ٧٦٢).\nوأخرج الحديث بزيادته البيهقي في السنن الكبرى (٨/ ٢٩٤) من طريق أبي عبد الله الحافظ وأبي بكر أحمد بن الحسن القاضي، وأبي سعيد بن أبي عمرو قالوا: أبنا أبو العباس محمد بن يعقوب، ثنا العباس بن محمد الدوري، ثنا يوسف بن مروان، ثنا عبيد الله بن عمرو الرقي به. وهذا سند صحيح.","vol":"16","page":270},{"text":"٨٥٦٧ - حدثني أبو بكر عبد الله بن أبي داود السجستاني (^١)، قال:\n⦗٢٧٣⦘ حدثنا علي بن نصر الجهضمي (^٢)، قال: حدثنا حبان بن هلال، قال: حدثنا سفيان بن حبيب (^٣)، عن عبد الملك بن جُريج، عن سعيد بن مينا (^٤)، عن القاسم بن محمد (^٥)، عن ابن عباس (^٦) قال: كان رسول الله ﷺ لا يشرب نبيذًا فوق ثلاث (^٧).\n_________\n(^١) السجستاني: -بكسر السين المهملة، والجيم، وسكون السين الأخرى، بعدها تاء منقوطة بنقطتين من فوقها، نسبة إلى سجستان. الأنساب (٣/ ٢٢٥) - توفي أبو بكر بن أبي داود سنة ٣١٦ هـ.\nقال أبو محمد الخلال: \"كان أحفظ من أبيه\"، وقال صالح بن أحمد: \"هو إمام العراق\"، قال الخليلي: \"حافظ إمام وقته، متفق عليه\".\nوقد طُعِن عليه بأمور لا تصح، لم يعتبرها النقاد.\nقال المعلمي ﵀: \"أطبق أهل العلم على السماع منه وتوثيقه والاحتجاج به\".\nانظر: تاريخ بغداد (٩/ ٤٦٤)، الإرشاد (٢/ ٦١٠)، الميزان (٣/ ١٤٧)، اللسان (٤/ ٣١)، =\n⦗٢٧٣⦘ = التنكيل (١/ ٣١٤).\n(^٢) الجَهْضَمي: -بفتح الجيم، والضاد المنقوطة، وسكون الهاء، نسبة إلى محلة بالبصرة، والمحلة نسبت إلى الجهاضمة بطن من الأزد. الأنساب (٢/ ١٣٢) -.\nوهو: علي بن نصر بن علي بن نصر بن علي الجهضمي البصري أبو الحسن. ت / ٢٥٠ هـ.\nقال ابن أبي حاتم: \"سمعت أبي وسألته عنه فوثقه وأطنب في ذكره والثناء عليه\"، ووثقه صالح بن محمد، والترمذي، والنسائي. انظر: جامع الترمذي (٣/ ٤٨٢)، الجرح والتعديل (٦/ ٢٠٧).\n(^٣) البصري أبو محمد. ت / ١٨٢ هـ وقيل: ١٨٣ هـ.\nوثقه عمرو بن علي، وأبو حاتم، ويعقوب بن شيبة، والنسائي. انظر: الجرح والتعديل (٤/ ٢٢٨)، تهذيب الكمال (١١/ ١٣٨).\n(^٤) المكي أبو الوليد. وثقه ابن معين، والامام أحمد، وأبو حاتم، وابن شاهين، وابن حجر.\nانظر: تاريخ أسماء الثقات (١٤٥)، الجرح والتعديل (٤/ ٦١)، التقريب (ص ٣٨٩).\n(^٥) ابن أبي بكر الصديق القرشي التيمي أبو محمد.\n(^٦) الملتقى في ابن عباس.\n(^٧) أخرجه مسلم بمعناه، كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا (٣/ ١٥٨٩)، حديث رقم (٧٩، ٨٢).","vol":"16","page":272},{"text":"<span data-type='title' id=toc-1156>مُبْتَدأ كِتَابِ الأَشْرِبَةِ</span>","vol":"16","page":274},{"text":"<span data-type='title' id=toc-1157>من ذلك: إِبَاحةُ شُرْبِ النَّبِيذِ (^١) في جَمَاعة لِيومٍ وَلَيْلَة، وَإِبَاحَةُ شُرْبِ المَاءِ، وَغَيرِه في القَدَح (^٢) والسُّنّة فيه، وَإِبَاحَةُ السُّؤالِ بِشُرْبِ الماء واللّبن، والدَّليلِ علي أنَّ أفضَلَ الشَّرابِ اللَّبنُ.</span>\n_________\n(^١) النبيذ: هو ماء الزبيب وماء التمر قبل أن يغلي فإذا اشتدَّ وصلب فهو خمر سمي بذلك لأنهم كانوا يأخذون القبضة من التمر أو الزبيب فينبذونها في السّقاء أي يلقونها فيه.\nوقيل: النبيذ ما اتخذ من الزبيب والتمر وغيرهما من المستخرج بالماء أو ترك حتى يغلى وحتى يسكن ولا يسمى نبيذًا حتى ينتقل عن حاله الأولى كما لا يسمى العصير خمرًا حتى ينتقل عن حلاوته ولا يسمى الخمر خلًا حتى ينتقل عن مرارتها ونشوتها، وحمى بذلك لأنَّه يتخذ وينبذ أي يترك ويعرض عنه حتى يبلغ.\nومراد المصنف في تبويبه المعنى الأول، والمعنى الثاني هو الذي اختلف في حكمه العلماء، أما الأول فهو مجمع على حلّه.\nانظر: الأشربة لابن قتيبة (ص ٢٨)، النهاية (٥/ ٧).\n(^٢) القدَح -بفتح الدال- الذي يؤكل فيه ويشرب. النهاية (٤/ ٢٠).","vol":"16","page":274},{"text":"٨٥٦٨ - حدثنا مهدي بن الحارث، قال: حدثنا (^١) ابن أبي مريم (^٢)،\n⦗٢٧٥⦘ قال: أخبرنا أبو غسان، قال: حدثني أبو حازم، عن سهل بن سعد، قال: لما عرّس أبو أُسَيد (^٣) الساعدي دعا رسول الله ﷺ وأصحابَه، فما صنع لهم طعامًا، ولا قربه إليهم إلا امرأته أم أُسيد (^٤)، وبَلَّت تمرات من الليل في تَورٍ من حجارة، فلمَّا فرغ رسول الله ﷺ (^٥) أمَاثَته (^٦) له فسقته تخصُّه بذلك (^٧).\n_________\n(^١) في (ك): أخبرنا.\n(^٢) ابن أبي مريم ملتقى الإسناد.\n(^٣) أبو أُسيد -بضم الهمزة وفتح السين، ويروى: بفتح الهمزة والأول هو الصواب.\nانظر: الإكمال (١/ ٧٠) -.\nوهو: مالك بن ربيعة الساعدي، شهد بدرًا وغيرها.\n(^٤) هي سلامة بنت وهيب.\nانظر: من وافقت كنيته كنية زوجته من الصحابة (ص ٤٣).\n(^٥) في (ل) و(م) (فلما فرغ رسول الله ﷺ من الطعام).\n(^٦) أماثته -بمثلثة ثم مثناة فوق- يقال ماثه وأماثه لغتان مشهورتان، قال ابن الأثير: \"المعروف ماثته\" وقال النووي: \"قد غلط من أنكر أماثته، ومعناه حركته واستخرجت قوته وأذابته\".\nانظر: شرح مسلم للنووي (١٣/ ١٨٨)، النهاية (٤/ ٣٧٤).\n(^٧) أخرجه مسلم: كتاب الأشربة -باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٩١) حديث رقم (٨٧)، والبخاري كتاب النكاح -باب قيام المرأة على الرجال في العرس بخدمتهم حديث رقم (٥١٨٢) انظر: الفتح (١٠/ ٣١٣).","vol":"16","page":274},{"text":"٨٥٦٩ - حدثنا الصاغاني (^١)، قال: أخبرنا ابن أبي مريم، قال: أخبرنا\n⦗٢٧٦⦘ محمد بن مطرف، قال: حدثني (^٢) أبو حازم، عن سهل بن سعد (^٣)، قال: ذكر لرسول الله ﷺ امرأة من العرب، فأمر أبا أُسَيد أن يرسل إليها (^٤) فقدمت، ونزلت في أُجُم (^٥) بني ساعدة، فخرج رسول الله ﷺ حتى جاءها، فدخل عليها فإذا امرأة مُنَكِّسَة رأسها؛ فلمَّا كلمها رسول الله ﷺ قالت: أعوذ بالله منك! قال: قد أعاذك مني (^٦)، فقالوا لها: تدرين من هذا؟ قالت: لا، قالوا: هذا رسول الله ﷺ جاءك ليخطبك، قالت: أنا كنت أشقى من ذلك.\nقال سهل: فأقبل رسول الله ﷺ يومئذ حتى جلس في سقيفة بني ساعدة هو وأصحابه (^٧)، ثم قال: أَسْقنا يا سهل. قال: فأخرجت لهم هذا القدح فأسقيتهم فيه.\nقال أبو حازم: فأخرج لنا سهل ذلك القدح، فشربنا فيه، قال: ثم استوهبه بعد ذلك عمر بن عبد العزيز، فوهبه له (^٨).\n_________\n(^١) الصاغاني موضع التقاء المصنف مع مسلم.\n(^٢) في (م) \"أخبرني\".\n(^٣) نهاية (ك ٤/ ٢٤٠/ أ).\n(^٤) في (م) \"فأرسل إليها\".\n(^٥) أُجُم -بضمتين- الحصن. غريب الحديث لأبي عبيد (٢/ ٧٢)، النهاية (١/ ٢٦).\n(^٦) في (ل) و(م) \"قد أعَذْتُكِ مني\".\n(^٧) نهاية (ل ٧/ ٣٠/ ب).\n(^٨) أخرجه مسلم: كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٩١) حديث =\n⦗٢٧٧⦘ = رقم (٨٨)، والبخاري كتاب الأشربة، باب الشرب من قدح النبيّ ﷺ وآنيته حديث رقم (٥٦٣٧)، انظر: الفتح (١١/ ٢٣٣).","vol":"16","page":275},{"text":"٨٥٧٠ - حدثنا أبو الأحوص (^١) -صاحبنا- قال: حدثنا سعيد بن منصور (^٢)، قال: حدثنا يعقوب بن عبد الرحمن (^٣)، عن أبي حازم، قال: سمعت سهلًا (^٤) يقول: أتى أبو أُسيد الساعدي، فدعا رسول الله ﷺ في عرسه، فكانت امرأته يومئذ خادمهم -وهي العروس-. فقال: أتدري (^٥) ما سقت رسول الله ﷺ؟ أنقأت له تمرات من الليل في تور (^٦).\n_________\n(^١) هو: إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٢) الخراساني، النيسابوري، أبو عثمان.\n(^٣) يعقوب بن عبد الرحمن موضع التقاء المصنف مع مسلم.\n(^٤) في الأصل \"سهل\".\n(^٥) في (ل) و(م): \"تدرون\".\n(^٦) أخرجه مسلم انظر حديث رقم (٨٥٧٧)، ورقمه عنده (٨٦)، الإسناد الثاني.\nوالبخاري كتاب النكاح -باب قيام المرأة على الرجال في العرس، حديث رقم (٥١٨٢) انظر: الفتح (١٠/ ٣١٣).","vol":"16","page":277},{"text":"٨٥٧١ - وحدثنيه أبو الحسن النيسابوري (^١) -أظنه مسدد-، قال: حدثنا قتيبة (^٢)، قال: حدثنا عبد العزيز بن أبي حازم، عن أبي حازم، قال:\n⦗٢٧٨⦘ سمعت سهلًا بمثله، وزاد: فلمَّا أكل سَقَتْه إياه (^٣).\n_________\n(^١) هو: مسدد بن قَطَن بن إبراهيم النيسابوري المزَكِّي.\n(^٢) قتيبة هو موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم: كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٩٠) حديث رقم (٨٦).\nوأخرجه البخاري، عن قتيبة في كتاب النكاح، باب حق إجابة الوليمة والدعوة، حديث رقم (٥١٧٦) انظر: الفتح (١٠/ ٣٠٠).","vol":"16","page":277},{"text":"٨٥٧٢ - حدثنا الصاغاني، قال: حدثنا عفّان بن مسلم (^١)، قال: حدثنا حماد بن سلمة، قال: أخبرنا ثابت، عن أنس، قال: لقد سقيت النبيّ ﷺ بقدحي هذا الشراب كله، النبيذ، واللبن، والعسل، والماء (^٢).\n_________\n(^١) عفان بن مسلم ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كاب الأشربة، باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٩١) برقم (٨٩).\nمن فوائد الاستخراج: رواية حماد بن سلمة عن ثابت عند أبي عوانة بالإخبار قال أخبرنا، وعند مسلم بالعنعنة، والإخبار أرفع من العنعنة وأقوى.","vol":"16","page":278},{"text":"٨٥٧٣ - وحدثني هلال (^١)، قال: حدثنا محمد بن مصعب (^٢)، قال: حدثنا (^٣) حماد بن سلمة (^٤)، عن ثابت\n⦗٢٧٩⦘ وحميد (^٥)، عن أنس بمثله (^٦).\n_________\n(^١) ابن العلاء الرَّقي.\n(^٢) ابن صدقة القُرْقُسَائي -بفتح القافين، بينهما راء ساكنة، وبعدها سين مهملة مفتوحة، انظر: الأنساب (٤/ ٤٧٦) - أبو عبد الله.\n(^٣) نهاية (ك ٤/ ٢٤٠/ ب).\n(^٤) حماد بن سلمة ملتقى الإسناد مع مسلم، ومن طريق حميد عن أنس الملتقى في حميد.\n(^٥) نهاية (ل ٧/ ٣١/ ب).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٥٧٢).","vol":"16","page":278},{"text":"٨٥٧٤ - حدثنا أبو يونس الجُمَحِي (^١)، وإبراهيم بن دِيْزِيل (^٢)، قالا: حدثنا إسماعيل بن أبي أويس (^٣)، قال: حدثني أخي (^٤)، عن سليمان بن بلال (^٥)، عن عبيد الله بن عمر (^٦)، عن ثابت (^٧)، قال: سمعت أنس بن مالك يقول: خرج النبيّ ﷺ إلى قباء، فأُتي من بعض بيوتهم بقدَح صغير، فأدخل النبيّ ﷺ يده، فلم يسعها القدح، فأدخل أصابعه الأربع، ولم يستطع أن يدخل إبهامه قال للقوم: \"هَلُمّوا إلى الشراب\". قال أنس: فبصر عيناي ينبع الماء من بين أصابعه، فلم يزل القوم [يرِدون] (^٨) ذلك القدح حتى رووا منه\n⦗٢٨٠⦘ جميعًا (^٩).\n_________\n(^١) هو: محمد بن أحمد بن يزيد القُرشي المدني.\n(^٢) هو: إبراهيم بن الحسين بن علي بن مهران بن دَيْزِيل الهمداني.\n(^٣) هو: إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك الأصبحي.\n(^٤) هو: عبد الحميد بن عبد الله بن عبد الله الأصبحي.\n(^٥) التيمي -مولاهم- أبو محمد المدني.\n(^٦) ابن حفص القرشي، العمري.\n(^٧) ابن أسلم البناني، أبو محمد البصري.\n(^٨) في الأصل و(ك) \"يروي\"، وما أثبت من (ل) و(م)، غير أَنَّه فيهما \"يردوا\" والصواب إعرابًا ما أثبت.\n(^٩) أخرج مسلم أصل الحديث من طريق ثابت عن أنس في كتاب الفضائل، باب في معجزات النبيّ ﷺ (٤/ ١٧٨٣)، حديث رقم (٤)، وأخرجه من طريق إسحاق عن عبد الله في الموضع نفسه رقم (٥) ولفظه أقرب للفظ أبي عوانة، وأخرجه من طريق قتادة عن أنس في الموضع نفسه رقم (٦).\nوكذلك أخرجه البخاري في كتاب الوضوء، باب الوضوء من التَّور، حديث رقم (٢٠٠) انظر: الفتح (١/ ٤٠٦).\nولفظ أبي عوانة يختلف في بعض ألفاظه عن مسلم فقوله \"هلموا إلى الشراب\" وكذا قوله: \"فأدخل أصابعه الأربع ولم يستطع أن يدخل إبهامه\" ليس في مسلم.\nوسند أبي عوانة فيه إسماعيل بن أبي أويس، والحديث أخرجه البيهقي في الدلائل (٤/ ١٢٣) من طريق ابن دَيزِيل به مثل لفظ أبي عوانة.","vol":"16","page":279},{"text":"٨٥٧٥ - حدثنا محمد بن يحيى (^١)، قال: حدثنا أيُّوب بن سليمان (^٢)، قال: حدثنا أبو بكر بن أبي أويس، عن سليمان بن بلال، قال: حدثني عبيد الله بن عمر، عن ثابت البناني، قال: سمعت أنس بن مالك قال: خرج رسول الله ﷺ إلى قباء، فَأُتِي من بعض بيوتهم بقدح صغير، قال: فأدخل رسول الله ﷺ يده فلم يسعها القدح، فأدخل أصابعه الأربع (^٣)، ولم يستطع أن يدخل إبهامه، قال: ثم قال للقوم:\n⦗٢٨١⦘ \"هلموا إلى الشراب\".\nقال أنس: فبصر عيناي ينبع الماء من بين أصابعه، فلم يزل القوم [يَردون] (^٤) ذلك القدح حتى رووا منه جميعًا (^٥).\n_________\n(^١) هو: الذهلي.\n(^٢) ابن بلال التيمي أبو يحيى المدني.\n(^٣) في الأصل \"الأرض\" وكتب في الحاشية قبالتها: الأربع وهو الصواب.\n(^٤) في الأصل: \"يروا\" وما أثبت من (ل) و(م)، فقد جاء فيهما \"يردوا\"، وهنا نهاية (ل ٧/ ٣١/ ب).\n(^٥) أخرج مسلم والبخاري أصل الحديث انظر حديث رقم (٨٥٧٤) وسند أبي عوانة هنا: صحيح.","vol":"16","page":280},{"text":"٨٥٧٦ - حدثنا أبو المثنى معاذ بن المثنى بن معاذ العنبري، قال: حدثني أبي، قال: حدثني أبي (^١)، ح\nوحدثنا عثمان بن خرّزاذ، وأخو خطاب (^٢)، محمد بن إسحاق المسوحي (^٣)، بهمذان (^٤)، قالوا حدثنا عبيد الله بن معاذ بن معاذ، قال: حدثني أبي، عن شعبة، عن أبي إسحاق، عن\n⦗٢٨٢⦘ البراء قال: قال أبو بمر الصديق: لما خرجنا مع النبيّ ﷺ من مكة إلى المدينة، فمررنا برَاعٍ (^٥) (^٦)، وقد عطش رسول الله ﷺ فحلبت له كُثْبة (^٧) من لبن فأتيته بها، فشرب حتى رضيت (^٨).\n_________\n(^١) معاذ بن معاذ العنبري هو ملتقى الإسناد مع مسلم من طريق حفيده أبي المثنى معاذ بن المثنى، أما من طريق عثمان بن خرزاذ فالملتقى في عبيد الله بن معاذ.\n(^٢) هو: أبو بكر محمد بن بشر بن مطر الوراق.\n(^٣) المسوحي: -بضم الميم والسين والحاء المهملتين بعد الواو، الأنساب (٥/ ٢٩٨) - قال ابن أبي حاتم: \"كتبت عنه وهو صدوق\". الجرح والتعديل (٧/ ١٩٦).\n(^٤) همذان: -بالتحريك، والذال المعجمة، وآخره نون-، في الإقليم الرابع من مدن الجبال، أعذبها ماءً وأطيبها هواءً، وهي أكبر مدينة بها.\nمعجم البلدان (٥/ ٤١٠)، مراصد الاطلاع (٣/ ١٤٦٤)، الروض العطار (ص ٥٩٦).\n(^٥) في الأصل \"براعي\" والتصويب من (م).\n(^٦) نهاية (ك ٤/ ٢٤١/ أ).\n(^٧) كثبة: -بضم الكاف، وإسكان الثاء المثلثلة، وبعدها موحدة- وهو الشيء القليل.\nانظر: النهاية (٤/ ١٥١)، شرح مسلم للنووي (١٣/ ١٩٠).\n(^٨) أخرجه مسلم -كتاب الأشربة، باب جواز شرب اللبن (٣/ ١٥٩٢)، حديث رقم (٩٠).\nوالبخاري: كتاب المناقب، باب علامات النبوة في الإسلام، حديث (٣٦١٥)، انظر: الفتح (٧/ ٣٢٩).","vol":"16","page":281},{"text":"٨٥٧٧ - حدثنا أبو قلابة، قال: حدثنا أبي (^١)، قال: حدثنا محمد بن جعفر (^٢)، قال: أخبرنا شعبة، عن أبي إسحاق، عن البراء، عن أبي بكر الصديق قال: خرجت مع النبيّ ﷺ يريد المدينة، فتبعه سراقة بن مالك بن جُعْشُم فدعا عليه رسول الله ﷺ فساخت به فرسه، فقال:\n⦗٢٨٣⦘ يا محمد ادع الله لي، ولا أعود، فدعا الله له، فنجاه الله (^٣).\n_________\n(^١) هو: محمد بن عبد الله بن محمد بن عبد الملك الرقاشي -بقاف خفيفة، ثم معجمة- ت / ٢١٩ هـ. قال الذهلي: \"كان متقنًا\"، وقال يعقوب بن شيبة: \"ثقة ثبت\"، قال أبو حاتم: \"الثقة الرضي\".\nانظر: تاريخ بغداد (٥/ ٤١٣)، الجرح (٧/ ٣٠٥)، تهذيب الكمال (٢٥/ ٥٥٣).\n(^٢) محمد بن جعفر موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٧٦)، ورقمه في مسلم (٩١).","vol":"16","page":282},{"text":"٨٥٧٨ - ز- حدثنا محمد بن عَقيل بن خويلد الخُزاعي (^١)، قال: أخبرنا حفص بن عبد الله (^٢)، قال: حدثني إبراهيم بن طهمان، عن شعبة، عن قتادة، عن أنس بن مالك قال: قال رسول الله ﷺ \"رفعت لِي (^٣) السدرة فإذا أربعة أنهار: نهران ظاهران، ونهران باطنان، فأمّا الظاهران فالنيل والفرات، وأمّا الباطنان (^٤) فنهران في الجنة، وأُتيت بثلاثة أقداح قدح فيه لبن، وقدح فيه عسل، وقدح فيه خمر، فأخذت الذي فيه اللبن، فشربت، فقيل لي: أصبت الفطرة أنت وأمتك\" (^٥).\n_________\n(^١) أبو عبد الله النيسابوري.\n(^٢) ابن راشد السلمي.\n(^٣) في (ل) و(م) \"إليّ\".\n(^٤) نهاية (ل ٧/ ٣٢/ أ).\n(^٥) لم يخرجه مسلم من حديث أنس، وسند أبي عوانة حسن، وأخرج في كتاب الإيمان، باب الإسراء برسول الله (١/ ١٤٩ - ١٥٠) حديث رقم (٢٦٤) من طريق قتادة عن أنس بن مالك (لعله قال) عن مالك بن صعصعة، وذكر قصة الإسراء، وفي آخرها ذكر الأنهار الأربعة، وليس فيها ذكر الأقداح، وكذا خرجه البخاري في كتاب بدء الخلق، باب ذكر الملائكة حديث (٣٢٠٧) انظر: الفتح (٦/ ٤٤٥).\nوأخرجه البخاري -مثل حديث أبي عوانة- معلقًا فقال: وقال إبراهيم بن طهمان =\n⦗٢٨٤⦘ = عن شعبة به مثل حديث أبي عوانة في كتاب الأشربة حديث (٥٦١٠)، انظر: الفتح (١١/ ١٩٩).\nوقد أخرج الحديث موصولًا -غير أبي عوانة-:\nالطبرانيُّ في الصغير (٢/ ٢٦٤) من طريق أبي عوانة به.\nوالإسماعيلي عن مكي بن عبدان وأبي عمران الجوني، كلاهما عن أحمد بن يوسف السلمي عن حفص به. انظر: تعليق التعليق (٥/ ٢٨).\nوأخرجه أيضًا الحاكم في المستدرك (١/ ٨١)، قال: حدثنا أبو عبد الله محمد بن يعقوب الحافظ، ثنا محمد بن أحمد بن يوسف، ثنا حفص بن عبد الله به.","vol":"16","page":283},{"text":"٨٥٧٩ - حدثنا أبو الحسين بن خالد بن خلي، قال: حدثنا أبي (^١)، قال: حدثنا بشر بن شعيب، عن أبيه، عن الزهري (^٢)، قال: حدثني سعيد بن المسيب، أنَّه سمع أبا هريرة يقول: أُتي رسول الله ﷺ ليلة أُسْري به بإيلياء بقدحين من خمر ولبن، فنظر إليها ثم أخذ اللبن، فقال له جبريل: الحمد لله الذي هداك للفطرة، لو أخذت الخمر غوت أمتك (^٣).\n_________\n(^١) هو: خالد بن خَلي -على وزن عَلي- الكَلاعي -بضم الكاف، وتخفيف اللام- أبو القاسم الحمصي. قال الذهبي: \"لم أعثر له على وفاة كأنَّه مات سنة نيف وعشرين ومائتين\".\nقال البخاري: \"صدوق\"، وقال النسائي: \"ليس به بأس\"، وقال الدارقطني: \"ليس له شيء ينكر\"، وقال ابن حجر: \"صدوق\". انظر: سؤالات الحاكم للدارقطني (ص ٢٠٠)، تهذيب الكمال (٨/ ٥٠)، السير (١٠/ ٦٤٠)، التقريب (ص ٢٨٥).\n(^٢) موضع الالتقاء مع مسلم في الزهري.\n(^٣) أخرجه مسلم: كتاب الأشربة، باب جواز شرب اللبن (٣/ ١٥٩٢)، حديث رقم (٩٢). =\n⦗٢٨٥⦘ = والبخاري: كتاب التفسير، باب قوله تعالى: ﴿أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ﴾ حديث رقم (٤٧٠٩)، انظر: الفتح (٩/ ٣٠٦).","vol":"16","page":284},{"text":"٨٥٨٠ - حدثنا محمد بن إسحاق بن شَبُّوية (^١) السجزي بمكة قال: حدثنا عبد الرزاق، عن معمر، عن الزهري (^٢)، عن سعيد بن المسيب، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ليلة أسري بي أتيت بإناءين أحدهما خمر، والآخر لبن، فقيل لي: خذ أيهما شئت، فأخذت اللبن فشربته، فقال: هُدِيت للفطرة أو أصبت الفطرة؛ أَمَا إنك لو أخذت الخمر لغوت أمتك\" (^٣) (^٤).\n_________\n(^١) بالشين المعجمة، وقيل بالمهملة، كما تقدم في حديث رقم (٨٣٢٩).\n(^٢) الزهري موضع التقاء المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٤١/ ب).\n(^٤) أخرجه مسلم، انظر حديث رقم (٨٥٧٩).\nوالبخاري: كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى …﴾ حديث رقم (٣٣٩٤)، انظر: الفتح (٧/ ٧٨).","vol":"16","page":285},{"text":"٨٥٨١ - حدثنا أحمد بن محمد بن يحيى بن حمزة الحضرمي الدمشقي، قال: حدثني أبي (^١)، عن أبيه (^٢)، قال: أخبرني الزبيدي، أن ابن شهاب (^٣)\n⦗٢٨٦⦘ قال: أخبرني سعيد بن المسيب، أنَّه سمع أبا هريرة يقول: أتي رسول الله ﷺ ليلة أُسري به (^٤) بإيلياء بقدحين من خمر ولبن، فنظر فيهما، ثم أخذ اللبن، فقال له جبريل: هُدِيت للفطرة، لو أخذت الخمر لغوت أمتك (^٥).\nقال أبو عوانة: (^٦) سألني أبو حاتم ما كتبت بالشام؟ -قَدْمَتي الثالثة-، فأخبرته بكتبي مائة حديث ليحيى بن حمزة كلها عن أبيه (^٧)، فساءه ذلك فقال: سمعت أحمد يقول: لم أسمع من أبي شيئًا، فقلت: لا يقول: حدثني أبي، يقول عن أبي إجازة.\n_________\n(^١) محمد بن يحيى بن حمزة الحضرمي الدمشقي.\n(^٢) يحيى بن حمزة بن واقد الحضرمي، أبو عبد الرحمن الدمشقي.\n(^٣) الملتقى في الزهري.\n(^٤) نهاية (ل ٧/ ٣٢/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٧٩).\n(^٦) جاء قول أبي عوانة هذا في الأصل في الهامش الأيمن لَحَقا.\n(^٧) هكذا في (ك)، وفي الأصل، وفي إتحاف المهرة وكذلك اللسان (١/ ٤٤٤) -ت المرعشلي-.\nوجاء في حاشية الأصل: ينبغي أن يكون محمد بن يحيى، وفي (ل) و(م): \"ليحيى بن حمزة، كلها غرائب\"، وفي اللسان (١/ ٢٩٥) -الطبعة الهندية- \"فأخبرته بكتبي مائة حديث لأحمد بن محمد بن يحيى\" وهذا من حيث السياق أولى.","vol":"16","page":285},{"text":"٨٥٨٢ - حدثنا محمد بن عبد الله (^١)، قال: حدثنا أبي (^٢)،\n⦗٢٨٧⦘ وشعيب بن الليث، قالا: حدثنا الليث، عن يزيد بن الهاد (^٣)، عن عبد الوهاب (^٤)، عن ابن شهاب (^٥)، عن سعيد بن المسيب، عن أبي هريرة قال: أتي رسول الله ﷺ ليلة أسري به إلى إيليا بقدحين خمر ولبن، فنظر إليهما ثم أخذ اللبن، فقال له جبريل: الحمد لله الذي هداك للفطرة، لو أخذت الخمر لغوت أمتك (^٦). رواه زهير بن حرب (^٧)، عن أبي صفوان، عن يونس، عن الزهري بذلك (^٨).\n_________\n(^١) في الأصل \"عبد الملك\"، وضبب عليه، وكتب فوقه \"عبد الله\"، وفي (ك) \"عبد الملك\"، أما (م) ففيها (عبد الحكم).\nوهو محمد بن عبد الله بن عبد الحكم، وينسب إلى جده كثيرًا وقد تقدمت ترجمته.\n(^٢) أبوه: عبد الله بن عبد الحكم بن أعين المصري.\n(^٣) هو: يزيد بن عبد الله بن أسامة بن الهاد الليثيِّ، أبو عبد الله المدني.\n(^٤) ابن أبي بكر رُفَيْع المدني.\nقال أبو حاتم: \"ثقة صحيح الحديث، ما به بأس، من قدماء أصحاب الزهري\"، ووثقه النسائي وابن حجر.\nانظر: الجرح والتعديل (٦/ ٧١)، تهذيب الكمال (١٨/ ٤٩٢)، التقريب (ص ٦٣٢).\n(^٥) ابن شهاب موضع التقاء المصنف مع مسلم.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٧٩).\n(^٧) وعن زهير أخرج الحديث مسلم.\n(^٨) في الأصل زيادة أشير عليها بالحذف وكتب قبلها \"بذلك\" المثبتة في المتن.\nوهذه الزيادة \"عن ابن المسيب: قال: قال أبو هريرة أن النبيّ ﷺ أتي ليلة أسرى به، وذكر الحديث بمثله\"، ولم تأت هذه الزيادة في بقية النسَخ.","vol":"16","page":286},{"text":"٨٥٨٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب،\n⦗٢٨٨⦘ قال: أخبرنا يونس، عن الزهري، عن ابن المسيب، قال: أتي رسول الله ﷺ كذا قال يونس، عن ابن وهب، لم يذكر أبا (^٢) هريرة (^٣).\nرواه مسلم، عن سلمة، عن الحسن بن أعين، عن معقل، عن الزهري، عن سعيد، أَنَّه سمع أبا هريرة يقول: أتي النبيّ ﷺ بمثله، ولم يذكر إيلياء (^٤) (^٥).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) في الأصل: \"أبو\".\n(^٣) أخرجه مسلم والبخاري مرفوعًا متصلًا، انظر حديث رقم (٨٥٧٩).\n(^٤) أخرجه مسلم، كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد (٣/ ١٥٩٢)، حديث (٩٢) الإسناد الثاني.\n(^٥) نهاية (ل ٧/ ٣٣/ أ).","vol":"16","page":287},{"text":"<span data-type='title' id=toc-1158>بَيَانُ الأَخْبَارِ المُوجِبَةِ تَغْطِيةَ الإِناءِ وإِيكَاءَ (^١) السِّقاءِ (^٢)، وإطفاء المصَابيحِ عند النوم، وَغَلْقَ الأبوابِ وإمساك الصِّبيان (^٣) عندَ المساءِ، والدَّليلِ على أنَّ تَغْطِيةَ الإناءِ، وإِيكَاءَ السّقاءِ بِاللَّيلِ أوجَبُ منها (^٤) بالنهارِ </span>(^٥).\n_________\n(^١) الإيكاء: الشد، والمراد: شد رأس الوعاء بالوكاء، وهو الرباط الذي يربط به.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٣٩)، المجموع المغيث (٣/ ٤٤٨).\n(^٢) السِّقاء: ظرف الماء من الجلد، ويجمع على أسقية. النهاية (٢/ ٣٨١).\n(^٣) نهاية (ك ٤/ ٢٤٢/ أ).\n(^٤) في (ل) و(م) \"منه\".\n(^٥) في الأصل زيادة في الترجمة مشار عليها بالحذف، ولم تأت هذه الزيادة في (ك) و(ل) و(م)، وهي: \"وأَنَّ ذلك على الإباحة والعلة التي لها نهي عنها\".","vol":"16","page":289},{"text":"٨٥٨٤ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا عبد الرحمن بن مهدي (^١)، قال: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر (^٣)، أنّ أبا حميد جاء إلى النبيّ ﷺ\n⦗٢٩٠⦘ بإناء فقال: \"أَلَّا (^٤) خَمّرْته (^٥) ولو بعود\" (^٦).\n_________\n(^١) ابن حسَّان العنبري -مولاهم- أبو سعيد البصري.\n(^٢) هو الثوري.\n(^٣) جابر هو ملتقى الإسناد مع مسلم.\n(^٤) أَلَّا: -بفتح الهمزة والتشديد-. بمعنى هلا. الفتح (١١/ ٢٠١).\n(^٥) التخمير: التغطية، وخَمَّرته: -بخاء معجمة، وتشديد الميم- أي: غطيته.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٣٩)، النهاية (٢/ ٧٧)، فتح الباري (١١/ ٢٠١).\n(^٦) أخرجه مسلم، كتاب الأشربة، باب في شرب النبيذ وتخمير الإناء (٣/ ١٥٩٣)، حديث رقم (٩٥).\nوأخرجه البخاري، كتاب الأشربة، باب شرب اللبن، حديث رقم (٥٦٠٥)، انظر الفتح (١١/ ١٩٨).","vol":"16","page":289},{"text":"٨٥٨٥ - حدثنا أبو داود الحراني، قال: حدثنا يعلى (^١)، قال: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر (^٣)، قال: جاء أبو حميد إلى النبيّ ﷺ، بقدحٍ من لبن، بالبقيع (^٤) نهارًا، فقال: \"أَلَّا خَمَّرته\n⦗٢٩١⦘ ولو بعود تَعْرُضه (^٥) عليه\" (^٦).\n_________\n(^١) هو: ابن عبيد.\n(^٢) هو: ابن سعيد الثوري.\n(^٣) جابر ﵁ موضع التقاء السند مع مسلم.\n(^٤) البَقيع: -بالباء الموحدة- الأرض التي فيها شجر شتى. ويطلق في المدينة على مواضع: على بقيع بطحان، وعلى بقيع الخيل -وهو موضع سوق المدينة المجاور للمصلى-، وبقيع الزبير، وعلى بقيع الغَرقد، والغرقد: كبار العوسج. وهو مقبرة أهل المدينة.\nوقد جاءت الروايات في مسلم: \"من النقيع -بالنون والقاف- وهو وادٍ بالمدينة حماه عمر لنعم الصدقة من جهة وادي العقيق جنوب المدينة على نحو عشرين فرسخًا منها\". =\n⦗٢٩١⦘ = وجاءت رواية -كما يقول الحافظ- \"من البقيع\" -بالباء الموحدة- لكنه تصحيف كما قال الحافظ وغيره، أما رواية أبي عوانة هنا: فليست فيما يظهر تصحيفًا لأنها \"بالبقيع\" لا \"من البقيع\" تدل على أن النبيّ ﷺ كان في البقيع، لا أن اللبن جيء به من البقيع، على أن الجزم بأن رواية \"من البقيع\" تصحيف غير مُسَلَّم كما سيأتي بيانه في حديث رقم (٨٥٩٧).\nانظر: المفهم لما أشكل من تلخيص كتاب مسلم (٥/ ٢٨٣ - ٢٨٤)، الفتح (١١/ ٢٠٠ - ٢٠١)، المعالم الأثرية (ص ٥٠، ٥١)، و(ص ٢٨٩).\n(^٥) تَعْرُض: -بفتح أوله، وضم الراء- أي: تجعل العود عليه بالعرض.\nغريب الحديث لأبي عبيد (١/ ٢٣٩)، الفتح (١١/ ٢٠١).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٨٤).","vol":"16","page":290},{"text":"٨٥٨٦ - حدثنا البكائي (^١)، قال: حدثنا عبيد الله بن موسى، قال: حدثنا سفيان بمثله (^٢).\n_________\n(^١) البَكائِي: نسبة إلى بني البكاء، وهم من بني عامر بن صعصعة. الأنساب (١/ ٣٨٢).\nوهو: محمد بن إسحاق بن عون العامري الكوفي.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٨٤).","vol":"16","page":291},{"text":"٨٥٨٧ - حدثنا محمد بن أحمد بن الجنيد، وعباس الدوري، قالا: حدثنا أبو عاصم (^١)، عن ابن جُريج، عن أبي الزبير، عن جابر، قال: أخبرني أبو حميد الساعدي، قال: أتيت النبيّ ﷺ بقدح من لبن، فقال:\n⦗٢٩٢⦘ \"أَلَّا خَمَّرْته\".\nزاد عباس (^٢): \"ولو أن تَعْرُض عليه عودا\" (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي عاصم الضحاك بن مخلد.\n(^٢) في (ك): \"ابن عباس\" وفي الأصل أيضًا، لكن شطب على \"ابن\".\n(^٣) أخرجه مسلم كتاب الأشربة باب في شرب النبيذ وتخمير الإناء (٣/ ١٥٩٣) حديث رقم (٩٣).\nوأخرجه البخاري كتاب الأشربة، باب شرب اللبن، حديث رقم (٥٦٠٦) انظر: الفتح (١١/ ١٩٨). وهو عند البخاري عن جابر عن النبيّ ﷺ لا عن أبي حميد.","vol":"16","page":291},{"text":"٨٥٨٨ - حدثنا عباس، قال: حدثنا حجاج (^١) بإسناده (^٢) قال أبو حميد: \"إِنَّما أمر (^٣) بالأسْقِيَة أن تُوكَأ وبالأبواب أن تُغلق ليلًا\" (^٤).\n_________\n(^١) هو: حجاج بن محمد المصيصي.\n(^٢) ملتقى إسناد المصنف مع مسلم في ابن جُريج شيخ حجاج بن محمد.\n(^٣) نهاية / (ل ٧/ ٣٣/ ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٨٧) وقول أبي حميد \"إنما أمر بالأسقية … \" لم يخرجه البخاري.","vol":"16","page":292},{"text":"٨٥٨٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جُريج (^١)، بهذا الحديث وقال فيه (^٢): أنّه أتى النبيّ ﷺ بقدح لبن من\n⦗٢٩٣⦘ البقيع (^٣) ليس بمخمر (^٤).\n_________\n(^١) ملتقى الإسناد في ابن جُريج.\n(^٢) في (م) \"قتيبة\" وهو تصحيف.\n(^٣) هكذا جاءت في الأصل و(ك) \"البقيع\" -بالباء-، ولم تتميز في (م) لعدم ظهور النقطة، وفي مسلم \"النقيع\" -بالنون والقاف- وقد جزم الحافظ أن رواية \"من البقيع\" -بالباء-. تصحيف، ولم يجزم بذلك القرطبي في \"المفهم\" بل قال: الأكثرون على رواية النون والقاف.\nوالحافظ جزم بأنَّه تصحيف بناء على أن \"البقيع\" مقبرة، كأنَّه استبعد أن يأتي منه بلبن لذا قال: \"وهو تصحيف، فإن البقيع مقبرة المدينة\"، وهذا يصح لو كان بَقيعًا واحدًا لكن في المدينة أكثر من موضع يسمى \"البقيع\"، بقيع بطحان، وبقيع الخيل، وبقيع الزبير، لذا فإن قول القرطبي يحتمل أنَّه يريد واحدًا منها على رواية من روى \"البقيع\" أولى من قول الحافظ \"هو تصحيف\".\nانظر: المفهم (٥/ ٢٨٣ - ٢٨٤)، الفتح (١١/ ٢٠٠ - ٢٠١)، المعالم الأثرية (ص ٥٠ - ٥١) و(ص ٢٨٩).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٨٧).","vol":"16","page":292},{"text":"٨٥٩٠ - حدثنا أبو الحسن الميموني، وأبو الأزهر (^١)، قالا: حدثنا روح بن عبادة (^٢)، قال: حدثنا ابن جُريج وزكريا بن إسحاق، قالا: حدثنا أبو الزبير أَنَّه سمع جابر بن عبد الله يقول: أخبرني أبو حميد أنَّه أتى النبيّ ﷺ بقدح من لبن من البقيع ليس بمخمر، فقال النبيّ ﷺ: \"أَلّا خَمَّرْته، ولو بعودٍ تَعْرُضه\".\n⦗٢٩٤⦘ قال أبو حميد: إِنَّما أمر النبيّ ﷺ بالأسقية أن تؤكأ، وبالأبواب أن تغلق (^٣) ليلًا.\nولم يذكر زكريا قول أبي حميد بالليل (^٤).\nقال أبو عوانة: عندي هذا الحديث، عن الصاغاني، عن أبي عاصم، عن زكريا بن إسحاق بمثله (^٥).\nكذا وقع إليّ، عن الصاغاني، عن أبي عاصم.\nوعند مسلم (^٦)، عن روح، عن ابن جُريج، وزكريا؛ وعن أبي عاصم، عن ابن جُريج وحده.\n_________\n(^١) أحمد بن الأزهر.\n(^٢) روح ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٤٢/ ب).\n(^٤) أخرجه مسلم، كتاب الأشربة، باب في شرب النبيذ وتخمير الإناء (٣/ ١٥٩٣) حديث رقم (٩٣)، الإسناد الثاني.\nوالبخاري كتاب الأشربة، باب شرب اللبن، حديث رقم (٥٦٠٥) انظر الفتح (١١/ ١٩٨)، لكن البخاري يرويه عن جابر جاء أبو حميد لا أخبرني أبو حميد.\n(^٥) فيكون ملتقى إسناده مع مسلم في أبي الزبير، ومراد أبي عوانة من هذا أن طريق أبي عاصم عن ابن جُريج، التي أخرجها مسلم ضاقت عليه، وليس عنده إلا طريق أبي عاصم عن زكريا بن إسحاق، ورواية زكريا بن إسحاق عند مسلم من طريق روح لا من طريق أبي عاصم.\n(^٦) كتاب الأشربة، باب في شرب النبيذ (٣/ ١٥٩٣) حديث رقم (٩٣)، الإسناد الأول والثاني.","vol":"16","page":293},{"text":"٨٥٩١ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن جابر (^٢) قال: كنّا مع النبيّ ﷺ فاستسقى فقال رجل: يا رسول الله ألا أسقيك نبيذًا؟ قال: بلى، فخرج الرجل يشتد (^٣)، فجاء بقدح من نبيذ فقال النبيّ ﷺ: \"فهلَّا (^٤) خمرته، ولو أن تَعْرُض (^٥) عليه عودًا\" (^٦).\n_________\n(^١) أبو معاوية هو ملتقى الإسناد.\n(^٢) في (ل) و(م) \"جابر بن عبد الله\".\n(^٣) يشتد: يسعى، كما في رواية مسلم للحديث.\nوأصلها: شدّ: والشين والدال أصل واحد يدل على قوة في الشيء. معجم مقاييس اللغة (٣/ ١٧٩).\n(^٤) هَلّا: -بالتشديد- حرف معناه الحث والتحضيض. النهاية (٥/ ٢٧٢).\n(^٥) نهاية (ل ٧/ ٣٤/ أ).\n(^٦) أخرجه مسلم، كتاب الأشربة، باب في شرب النبيذ وتخمير الإناء (٣/ ١٥٩٣)، حديث رقم (٩٤).","vol":"16","page":295},{"text":"٨٥٩٢ - حدثنا الحسن بن أبي الرَّبيع الجرجاني، قال: حدثنا عبد الرزاق، عن معمر، عن الأعمش (^١)، عن أبي سفيان، عن جابر قال: جاء أبو حميد إلى رسول الله ﷺ بقدح فيه لبن مكشوفًا، فقال له رسول الله ﷺ: \"أَلّا كنت خَمّوته، ولو بعود\n⦗٢٩٦⦘ تَعْرُضه عليه\" (^٢).\n_________\n(^١) ملتقى الإسناد في الأعمش.\n(^٢) أخرجه مسلم كتاب الأشربة، باب في شرب النبيذ وتخمير الإناء (٣/ ١٥٩٣) حديث رقم (٩٥).\nوأخرجه البخاري كتاب الأشربة، باب شرب اللبن حديث رقم (٥٦٠٥) انظر: الفتح (١١/ ١٩٨).","vol":"16","page":295},{"text":"٨٥٩٣ - حدثنا ابن شبابان (^١)، قال: حدثنا عثمان بن أبي شيبة (^٢)، قال: حدثنا جرير، عن الأعمش، عن أبي سفيان، عن جابر قال: جاء رجل -يقال له أبو حميد- بقدح من لبن من البقيع، فقال له النبيّ ﷺ: \"أَلَّا خَمّرته، ولو تَعْرُض عليه عودًا\" (^٣).\nقال عثمان: -وهو الصواب-، أبو سفيان، عن جابر.\n_________\n(^١) هو: أحمد بن محمد بن موسى المكي. انظر: الجرح والتعديل (٢/ ٧٣)، العقد الثمين (٣/ ١٧٤).\n(^٢) الملتقى في عثمان بن أبي شيبة.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٩٢).","vol":"16","page":296},{"text":"٨٥٩٤ - حدثنا أبو داود الحراني، قال: حدثنا الحسن (^١) وأبو جعفر (^٢)، قالا: حدثنا زهير (^٣) ح\nوحدثنا محمد بن عبيد الله المنادي، قال: حدثنا يونس بن محمد ح\n⦗٢٩٧⦘ وحدثنا الصاغاني، قال: حدثنا سعيد بن سليمان، قالا: حدثنا زهير بن معاوية، قال: حدثنا أبو الزبير، عن جابر قال: قال رسول الله ﷺ: \"أغلقوا الأبواب، وأوكوا الأسقية (^٤)، وخمروا الآنية، وأطفؤا السِّرَاج، فإنّ الشيطان لا يفتح غُلُقا (^٥)، ولا يحل وكاءً، ولا يكشف إناءً، فإنّ الفويسقة (^٦).\nزاد يونس بن محمد: \"ولا يكشف إناء، فإن لم يجد أحدكم إلا أن يعرُض على إنائه عودًا ويذكر الله فليفعل\".\nوقالوا جميعًا: \"فإنّ الفُوَيْسِقَة (^٧) تُضْرِم (^٨) على أهل البيت بيتهم\" (^٩).\n_________\n(^١) هو: ابن محمد بن أعين.\n(^٢) هو: عبد الله بن محمد النفيلي.\n(^٣) زهير بن معاوية هو ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٤٣/ أ).\n(^٥) غُلُق: -بضمتين- أي مغلق، والعين واللام والقاف أصل صحيح يدل على نُشوب شيء في شيء. انظر: معجم مقاييس اللغة (٤/ ٣٩٠)، وترتيب القاموس (٣/ ٤١١).\n(^٦) \"فإن الفويسقة\" جاءت في الأصل لحقًا تحت كلمة \"إناء\".\n(^٧) نهاية (ل ٧/ ٣٤/ ب).\nوالفُويسقة: تصغير فاسقة، لخروجها من جحرها على الناس وإفسادها. النهاية (٣/ ٤٤٦).\n(^٨) تضرم: من أضرم. أي تحرق سريعًا. مجمع بحار الأنوار (٣/ ٤٠٥).\n(^٩) أخرجه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء، وإغلاق الأبواب (٣/ ١٥٩٤)، حديث رقم (٩٦) الإسناد الثالث.\nوأخرجه البخاري من طريق عطاء عن جابر في بدء الخلق، باب إذا وقع الذباب في شراب أحدكم، حديث رقم (٣٣١٦)، انظر: الفتح (٦/ ٥١١ - ٥١٢). =\n⦗٢٩٨⦘ = من فوائد الاستخراج: ذكر أبي عوانة لحديث زهير عن أبي الزبير تامًّا، ومسلم أحال به على حديث الليث عن أبي الزبير.","vol":"16","page":296},{"text":"٨٥٩٥ - حدثنا أبو يحيى بن أبي مسرّة، قال: حدثنا المقرئ (^١)، قال: حدثنا الليث (^٢)، عن أبي الزبير، عن جابر بن عبد الله، أن رسول الله ﷺ قال: \"غطوا الإناء، وأوكوا السقاء، وأغلقوا الأبواب، وأطفؤا السراج، فإن الشيطان لا يحل سقاء، ولا يفتح بابًا، ولا يكشف إناء، فإن لم يجد أحدكم إلا أن يَعْرُض على إنائه عودًا، ويذكر اسم الله عليه فليفعل؛ فإن الفُوَيْسِقَة تُضرْم على أهل البيت بيتهم\" (^٣).\n_________\n(^١) هو: عبد الله بن يزيد.\n(^٢) الليث هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٩٤)، ورقمه عند مسلم (٩٦).","vol":"16","page":298},{"text":"٨٥٩٦ - حدثنا أبو الأزهر (^١)، قال: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق، قال: حدثنا أبو الزبير (^٢)، عن جابر بن عبد الله قال: سمعت النبيّ ﷺ يقول: \"إذا رقدتم فأطفؤا المصابيح، وغلقوا الأبواب، وأوكوا السقاء، وخَمِّروا الإناء، فإن لم تجدوا إلا عودًا، فاعرضوا عليه، واذكروا اسم الله عليه، فإن الشيطان لا يفتح غُلُقًا، ولا يحل وكاء ولا يكشف ثوبًا، وإنّ الفأرة أو\n⦗٢٩٩⦘ الفويسقة تُضرِم على الناس بيوتهم\" (^٣).\n_________\n(^١) هو: أحمد بن الأزهر.\n(^٢) أبو الزبير هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٩٤)، ورقمه عند مسلم (٢٦).","vol":"16","page":298},{"text":"٨٥٩٧ - حدثنا علي بن عثمان النفيلي، قال: حدثنا النفيلي (^١)، قال: قرأت على معقل (^٢)، عن أبي الزبير (^٣)، عن جابر أنّ النبيّ ﷺ مر بالأبواب أن تغلق، ويقال: باسم الله، ويغطى الإناء، ويقال: بسم الله، ولو لم تجد (^٤) إلا عودًا، فاعرضه عليه، وقل: بسم الله؛ وتطفأ المصابيح ويقال: بسم الله (^٥).\n_________\n(^١) هو: عبد الله بن محمد.\n(^٢) ابن عبيد الله الجزري، أبو عبد الله العبسي -مولاهم-.\n(^٣) موضع التقاء المصنف مع مسلم في أبي الزبير.\n(^٤) نهاية / (ل ٧/ ٣٥/ أ).\n(^٥) أخرجه مسلم، انظر حديث رقم (٨٦٠٢)، والبخاري، كتاب بدء الخلق، باب صفة إبليس وجنده، حديث رقم (٣٢٨٠) انظر: الفتح (٦/ ٤٨٨).","vol":"16","page":299},{"text":"٨٥٩٨ - أخبرنا (^١) (^٢) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أنّ مالك (^٣) بن أنس أخبره عن أبي الزبير، عن جابر أنّ النبيّ ﷺ قال: \"أغلقوا الأبواب، وأوكوا السقاء، وأكفِؤا (^٤) الإناء، وخَمّروا الإناء،\n⦗٣٠٠⦘ وأطفؤا المصابيح، فإنّ الشيطان لا يفتح غُلُقًا، ولا يحل وكاءً (^٥)، ولا يكشف إناء، وإنّ الفُوَيْسِقَة تُضْرِم على الناس بيوتهم\" (^٦).\n_________\n(^١) في (م) \"حدثنا\".\n(^٢) نهاية (ك ٤/ ٢٤٣/ ب).\n(^٣) ملتقى الإسناد مع مسلم في مالك.\n(^٤) أي: اقلبوه. انظر: غريب الحديث لأبي عبيد (٢/ ٢٧٦)، النهاية (٤/ ١٨٢).\n(^٥) الوكاء: الخيط الذي يشد به السقاء. انظر: غريب الحديث لأبي عبيد (١/ ٢٣٩).\n(^٦) أخرجه مسلم برقم (٩٦) والبخاري، انظر حديث رقم (٨٥٩٤)، الإسناد الثاني.","vol":"16","page":299},{"text":"٨٥٩٩ - حدثنا محمد بن إسماعيل أبو جعفر (^١) الأحمسي، وأبو داود الحراني، قالا: حدثنا يعلى بن عبيد، قال: حدثنا عبد الملك (^٢)، عن أبي الزبير (^٣)، عن جابر، قال: أمرنا النبيّ ﷺ أن نغلق أبوابنا، ونطفئ سُرُجنا، ونوكي أسقيتنا، ونغطي آنيتنا، فإن الشيطان لا يفتح بابًا مغلقًا ولا سقاء موكأً، ولا إناء مغطى، وإنّ الفأرة تُضرم البيت على أهله بسراجهم\" (^٤).\nزاد أبو داود: \"ونهانا أن نأكل بالشمال، ونمشي في نعل واحد، أو يحتبي أحدنا، وفرجه مفضيًا إلى السماء، أو نشتمل الصماء (^٥) (^٦).\n_________\n(^١) \"أبو جعفر\" ليست في (ك).\n(^٢) هو: ابن أبي سليمان.\n(^٣) أبو الزبير ملتقى المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٩٤).\n(^٥) اشتمال الصماء: أن يشتمل الرجل بثوبه فيُجَلِّل به جسده كله، ولا يرفع منه جانبًا فتخرج منه يده، قال أبو عبيد: \"وأما تفسير الفقهاء فإنهم يقولون: هو أن يشتمل بثوب واحد ليس عليه غيره ثم يرفع أحد جانبيه فيضعه على منكبيه فيبدو منه فرجه، والفقهاء أعلم بالتأويل في هذا\".\nانظر: غريب الحديث لأبي عبيد (٢/ ١١٧ - ١١٨)، والنهاية (٣/ ٥٤).\n(^٦) هذه الزيادة أخرجها مسلم (من طريق أبي الزبير عن جابر) في كتاب اللباس والزينة، =\n⦗٣٠١⦘ = باب النهي عن اشتمال الصماء، والاحتباء في ثوب واحد (٣/ ١٦٦١) حديث رقم (٧٠).","vol":"16","page":300},{"text":"٨٦٠٠ - حدثنا عباس الدوري، قال: حدثنا يزيد بن هارون، قال: أخبرنا عبد الملك بن أبي سليمان، عن أبي الزبير (^١)، عن جابر قال: أمرنا النبيّ ﷺ وذكر الحديث (^٢).\n_________\n(^١) أبو الزبير ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٥٩٤).","vol":"16","page":301},{"text":"٨٦٠١ - حدثنا إدريس بن بكر (^١)، قال: حدثنا يحيى بن المنذر (^٢)، قال: حدثنا زهير (^٣)، عن أبي الزبير، عن جابر، قال: قال النبيّ ﷺ: \"أغلقوا الأبواب، وأوكوا (^٤) الآنية، وأطفؤا السراج، فإنّ الشيطان لا يفتح غلقًا ولا يحل وكاء، ولا يكشف إناء، وإنّ الفويسقة تُضرم على أهل البيت ثيابهم\" (^٥).\n_________\n(^١) لم أقف له على ترجمة. وفي (ك) \"إدريس بن بحر\"، وكذا في الأصل لكن عُلِّم على بحر وكتب قبالته في الحاشية: \"بكر\".\n(^٢) الكوفي، الكندي، أبو المنذر: ذكره ابن حبان في الثقات. انظر: التاريخ الكبير (٨/ ٣٠٦)، الجرح والتعديل (٩/ ١٩٠)، الثقات (٩/ ٢٥٩).\n(^٣) زهير هو موضع التقاء المصنف مع مسلم.\n(^٤) نهاية (ل ٧/ ٣٥/ ب).\n(^٥) أخرجه مسلم، وأخرجه البخاري مختصرًا، انظر حديث رقم (٨٥٩٤).","vol":"16","page":301},{"text":"٨٦٠٢ - حدثنا أبو الحسن الميموني، وعباس الدوري، والصاغاني،\n⦗٣٠٢⦘ قالوا: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جُريج، أخبرني (^٢) عطاء أَنَّه سمع جابر بن عبد الله يقول: قال رسول الله ﷺ: \"إذا جنح الليل (^٣) أو أمسيتم، فكفوا صبيانكم، فإنّ (^٤) الشيطان ينتشر حينئِذٍ، وإذا ذهب ساعة من الليل فخلوهم، وأغلقوا الأبواب واذكروا اسم الله، فإن الشيطان لا يفتح بابًا مغلظ، وأوكوا قربكم واذكروا اسم الله، وخَمّروا آنيتكم واذكروا اسم الله، ولو أن تعرُضوا عليه (^٥) شيئًا\" (^٦).\nزاد الصاغاني والميموني: \"وأطفؤا مصابيحكم\" (^٧).\nهذا لفظ روح (^٨)، ورواه إسحاق بن منصور، عن روح، عن ابن جُريج، عن\n⦗٣٠٣⦘ عمرو بن دينار (^٩).\nوأبو عاصم، عن ابن جُريج، عن عمرو بن دينار، وعطاء، كرواية روحٌ (^١٠).\nورواه محمد بن المثنى، عن عبد الرحمن، عن سفيان، عن أبي الزبير (^١١) (^١٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في روح بن عبادة.\n(^٢) في (ل) \"حدثني\".\n(^٣) إذا جنح الليل: أي: إذا أقبلت الظلمة، وجُنْح الليل -بكسر الجيم وضمها-: أول ما يُظلِم. انظر: المجموع المغيث (١/ ٣٦٢)، النهاية (١/ ٣٠٥).\n(^٤) نهاية (ك ٤/ ٢٤٤/ أ).\n(^٥) في (ل) \"عليها\".\n(^٦) أخرجه مسلم كتاب الأشربة، باب الأمر بتغطية الإناء، وإيكاء السقاء (٣/ ١٥٩٥) حديث رقم (٩٧)، وأخرجه البخاري، كتاب بدء الخلق، باب صفة إبليس وجنوده، حديث رقم (٣٢٨٠) انظر: الفتح (٦/ ٤٨٨).\n(^٧) وهي أيضًا من حديث إسحاق بن منصور عن روح، عند مسلم.\n(^٨) أخرجها مسلم الإسناد الثاني لحديث (٩٧) في الباب المتقدم بيانه.\n(^٩) أخرجها مسلم الإسناد الثالث لحديث (٩٧).\n(^١٠) نهاية (ل ٧/ ١٣٦/ أ).\n(^١١) هذه الرواية الأخيرة جاءت في الأصل لحقًا في الحاشية اليسرى.\n(^١٢) أخرجه مسلم عن محمد بن المثنى في الأشربة، باب الأمر بتغطية الإناء (٣/ ١٥٩٦)، حديث رقم (٩٨)، الإسناد الثاني.","vol":"16","page":301},{"text":"٨٦٠٣ - حدثنا هلال بن العلاء الرقي، قال: حدثنا حجاج بن محمد ح\nوحدثنا عباس الدوري، قال: حدثنا أبو عاصم (^١)، كلاهما عن ابن جُريج، عن عطاء، عن جابر، قال: قال رسول الله ﷺ: \"إذا كان جُنْح الليل أو أمسيتم (^٢) فكفوا صبيانكم، فإنّ الشيطان ينتشر حينئذ، فإذا ذهب ساعة من الليل فخلوهم، وأغلقوا الأبواب، واذكروا اسم الله فإن الشيطان لا يفتح بابًا مغلقًا، وأوكوا آنيتكم، واذكروا اسم الله،\n⦗٣٠٤⦘ ولو أن تعرضوا عليه (^٣) شيئًا، وأطفؤا مصابيحكم\" (^٤).\n_________\n(^١) ملتقى إسناد أبي عوانة مع مسلم في أبي عاصم، وفي ابن جُريج من طريق حجاج بن محمد.\n(^٢) نهاية (ل ٧/ ٣٦/ أ).\n(^٣) في (ل) \"عليها\".\n(^٤) أخرجه مسلم والبخاري انظر حديث رقم (٨٦٠٢).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث أبي عاصم عن ابن جُريج، عن عطاء تاما، ومسلم أحال بها على رواية روح بن عبادة.","vol":"16","page":303},{"text":"٨٦٠٤ - حدثنا ابن أبي مسرّة، قال: حدثنا أبي (^١)، قال: حدثنا هشام بن سليمان (^٢)، عن ابن جُريج بإسناده مثله، قال: وأخبرني عمرو بن دينار، عن جابر بنحوه (^٣) (^٤).\n_________\n(^١) هو: أحمد بن زكريا بن الحارث بن أبي مسرة المكي.\n(^٢) ابن عكرمة القرشي، المخزومي المكي.\n(^٣) في الأصل: \"عن جابر عن النبي ﷺ مثله\"، وأشير عليها بالحذف وكتب بعد جابر بنحوه، وفي (ل) و(م): \"عن جابر عن النبيّ ﷺ بنحوه\".\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٠٢)، ورقمه عند مسلم (٩٧)، الإسناد الثالث.","vol":"16","page":304},{"text":"٨٦٠٥ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن محمد بن أعين، وأبو جعفر (^١)، قالا: حدثنا زهير بن معاوية (^٢)، قال: حدثنا أبو الزبير، عن جابر بن عبد الله، قال: قال رسول الله ﷺ: \"لا ترسلوا فواشيكم (^٣) وصبيانكم إذا غابت الشمس حتى تذهب\n⦗٣٠٥⦘ فَحْمةُ العشاء\" (^٤) (^٥) (^٦).\n_________\n(^١) هو: عبد الله بن محمد النفيلي.\n(^٢) زهير بن معاوية ملتقى الإسناد مع مسلم.\n(^٣) فواشيكم: الفواشي: كل شيء منتشر من المال مثل الغنم السائمة والإبل وغيرها. =\n⦗٣٠٥⦘ = غريب الحديث لأبي عبيد (١/ ٢٤١).\n(^٤) يعني: شدة سواد الليل وظلمته، وإنما يكون ذلك في أوله حتى إذا سكن فوره قَلَّت الظلمة. غريب الحديث لأبي عبيد (١/ ٢٤١).\n(^٥) في الأصل زيادة مشار عليها بالحذف، وهي: \"فإن الشيطان يبعث إذا غابت الشمس حتى تذهب فحمة العشاء\"، ولم تأت هذه الزيادة في (ك) و(م). وهي في (ل) بلفظ: \"فإن الشياطين تبعث .... \".\n(^٦) أخرجه مسلم كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء (٣/ ١٥٩٥)، حديث رقم (٩٨).\nولم يخرجه البخاري بهذا اللفظ، وإنما أخرج أصله من طريق عطاء، عن جابر: \"إذا استجنح الليل فكفو صبياكم … \" كتاب بدء الخلق، باب صفة إبليس وجنده حديث رقم (٣٢٨٠)، انظر: الفتح (٦/ ٤٨٨).","vol":"16","page":304},{"text":"٨٦٠٦ - حدثنا (^١) الصاغاني، قال: حدثنا الحسن بن موسى ح\nوحدثنا الدنداني، قال: حدثنا النفيلي، قالا: حدثنا زهير (^٢)، عن أبي الزبير، عن جابر بن عبد الله، عن النبيّ ﷺ بمثله إلا أن الحسن قال: فإن الشيطان (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٤٤/ ب).\n(^٢) زهير موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم، وأخرج البخاري أصله كما تقدم في حديث رقم (٨٦٠٥).","vol":"16","page":305},{"text":"٨٦٠٧ - حدثنا أبو داود السجزي، قال: حدثنا فضيل بن\n⦗٣٠٦⦘ عبد الوهاب السُّكري (^١)، قال: حدثنا حماد (^٢)، عن كثير بن شنظير (^٣)، عن عطاء (^٤)، عن جابر رفعه قال: اكفتوا (^٥) صبيانكم عند العشاء، فإنّ للجن انتشارًا وخَطَفَةً\" (^٦) (^٧) (^٨).\n_________\n(^١) السُّكَري: -بضم الميم المهملة وفتح الكاف المشددة، وفي آخرها راء، الأنساب (٣/ ٢٦٦) -وهو أبو محمد الغطفاني الكوفي. قال ابن معين: \"ليس به بأس\"، وقال أيضًا: \"ثقة لا بأس به\"، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات. انظر: سؤالات ابن محرز (ص ٩٠ - ١٠٤)، الجرح والتعديل (٧/ ٧٤)، الثقات (٩/ ٩)، تهذيب الكمال (٢٣/ ٢٧٨).\n(^٢) هو: ابن زيد.\n(^٣) كثير بن شِنْظِير: -بكسر المعجمتين، وسكون النون- أبو قُرَّة البصري.\n(^٤) عطاء ملتقى إسناد المصنف مع مسلم.\n(^٥) اكفتو: -بهمزة وصل وكسر الفاء، ويجوز ضمها، بعدها مثناة- أي: ضموهم إليكم، والمعنى: امنعوهم من الحركة في ذلك الوقت.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٣٩)، فتح الباري (٦/ ٥١٣).\n(^٦) خطفة: -بفتح الخاء المعجمة، والطاء المهملة، والفاء- والمراد: ما يخطفونه من الناس بسرعة ومنه: يخطفون الكلم أي يسترقونها من السمع.\nانظر: مشارق الأنوار (١/ ٢٣٥)، الفتح (٦/ ٥١٣).\n(^٧) نهاية / (ل ٧/ ٣٦/ ب)، وفي (ل) و(م) بعد الحديث زيادة: \"رواه عارم، عن حماد، عن كثير بهذا\".\n(^٨) أخرجه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء، وإيكاء السقاء (٣/ ١٥٩٥) حديث رقم (٩٧)، الإسناد الثالث.\nوأخرجه البخاري من طريق حماد بن زيد، عن كثير بن شنظير به في كتاب بدء =\n⦗٣٠٧⦘ = الخلق، باب إذا وقع الذباب في شراب أحدكم، حديث رقم (٣٣١٦)، انظر: الفتح (٦/ ٥١١ - ٥١٢).","vol":"16","page":305},{"text":"٨٦٠٨ - حدثنا سعيد بن مسعود، وأبو أمية، قالا: حدثنا موسى بن داود، قال: حدثنا الليث بن سعد (^١) [ح] (^٢).\nوحدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: حدثنا الليث بن سعد، قال: حدثني يزيد (^٣) بن عبد الله بن أسامة بن الهاد، عن يحيى بن سعيد، عن جعفر بن عبد الله بن الحكم، عن القعقاع بن حكيم، عن جابر بن عبد الله، قال: سمعت رسول الله ﷺ يقول: \"غطوا الإناء، وأوكوا السقاء، فإنّ في السنة ليلة ينزل فيها وباء (^٤) لا يمر بإناء ليس عليه غطاء أو (^٥) سقاء ليس عليه وكاء إلا نزل فيه ذلك الوباء\" (^٦).\n_________\n(^١) الليث بن سعد ملتقى الإسناد مع مسلم، وأبو النضر هو ملتقى الإسناد مع مسلم في طريق الصاغاني.\n(^٢) \"ح\" زيادة من (م).\n(^٣) في (م) \"مزيد\" وهو خطأٌ.\n(^٤) الوبا: -بالقصر، والمد والهمز- وهو المرض العام والطاعون.\nانظر: المجموع المغيث (٣/ ٣٧٧)، النهاية (٥/ ١٤٤).\n(^٥) في (م): \"ولا سقاء\".\n(^٦) أخرجه مسلم في كتاب الأشربة، باب الأمر بتغطية الإكاء والسقاء (٣/ ١٥٩٦) حديث رقم (٩٩). =\n⦗٣٠٨⦘ = وخرج البخاري الحديث مختصرًا في كتاب بدء الخلق، باب إذا وقع الذباب حديث رقم (٣٣١٦)، انظر: الفتح (٦/ ٥١١ - ٥١٢).","vol":"16","page":307},{"text":"٨٦٠٩ - حدثنا يزيد بن عبد الصمد، وعبد الصمد بن عبد الوهاب صميد الحمصي (^١)، قالا: حدثنا علي بن عياش (^٢)، قال: حدثنا الليث بن سعد (^٣)، عن يزيد بن الهاد، عن يحيى بن سعيد عن جعفر بن عبد الله بن الحكم، عن القعقاع بن حكيم، عن جابر بن عبد الله قال: سمعت رسول الله ﷺ يقول: \"غطوا الإناء، وأوكوا السقاء، فإن في السنة ليلة ينزل فيها وباء، لا يمر بإناء لم يغطى، ولا سقاء لم يوكأ إلا وقع فيه من ذلك الوباء\" (^٤).\n⦗٣٠٩⦘ رواه مسلم، عن نصر بن علي، عن أبيه، عن الليث نحوه (^٥) (^٦).\n_________\n(^١) أبو بكر الحضرمي.\nقال النسائي: \"لا بأس به\"، وقال ابن أبي حاتم: \"صدوق\"، وذكره ابن حبان في الثقات، هكذا قال الحافظ في تهذيب التهذيب، ولم أجده في الثقات.\nانظر: الجرح والتعديل (٦/ ٥٢)، المعجم المشتمل ص (١٧٢)، تهذيب التهذيب (٦/ ٣٢٨).\n(^٢) ابن مسلم الأَلْهَانِى -بفتح الألف، وسكون اللام، وفتح الهاء، وفي آخرها النون، الأنساب (١/ ٢٠٥) - أبو الحسن الحمصي.\n(^٣) الليث بن سعد ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٦٠٨)، ورقمه عند مسلم (٩٩).\n(^٥) في الأصل \"عن الليث قال الليث فالأعاجم عندنا يتقون ذلك في كانون الأول\" لكن أشير عليها بالحذف، وكتب بعد الليث: \"نحوه\" كما أثبته في المتن.\n(^٦) أخرجه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء (٣/ ١٥٩٦)، الإسناد الثاني من حديث (٩٩).","vol":"16","page":308},{"text":"٨٦١٠ - حدثنا يونس بن عبد الأعلى (^١)، وأحمد بن شيبان، قالا: حدثنا سفيان بن عيينة (^٢)، عن الزهري، عن سالم، عن أبيه، قال رسول الله ﷺ: \"لا تتركوا النار في بيوتكم حين تنامون\" (^٣).\nغير أن ابن شيبان قال: \"يبلغ به النبيّ ﷺ\".\n_________\n(^١) نهاية (ك ٤/ ٢٤٥/ أ).\n(^٢) نهاية (ل ٧/ ٣٧/ أ).\nوسفيان موضع التقاء إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السِّقَاء (٣/ ١٥٩٦) حديث رقم (١٠٠).\nوالبخاري كتاب الاستئذان باب لا تترك النار في البيت عند النوم، حديث رقم (٦٢٩٣) انظر: الفتح (١٢/ ٣٦٠).","vol":"16","page":309},{"text":"٨٦١١ - حدثنا الجرجاني (^١)، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري (^٢)، عن سالم، عن ابن عمر، أن النبيّ ﷺ قال: \"لا تدعوا\n⦗٣١٠⦘ النار في بيوتكم حين تنامون\" (^٣).\n_________\n(^١) هو الحسن بن أبي الرَّبيع.\n(^٢) ملتقى إسناد أبي عوانة مع مسلم في الزهري.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦١٠).","vol":"16","page":309},{"text":"٨٦١٢ - حدثنا التَرْقُفِي (^١) العباس بن عبد الله، قال: حدثنا المقرئ (^٢)، قال: حدثنا سعيد بن أبي أيُّوب (^٣)، قال: حدثني يزيد بن عبد الله بن الهاد، ح\nوحدثنا الصاغاني، قال: حدثنا ابن أبي مريم (^٤)، قال: أخبرنا نافع بن يزيد، قال: حدثني ابن الهاد، أنّ نافعًا مولى ابن عمر حدثه، عن ابن عمر (^٥) أنَّه سمع النبيّ ﷺ-يقول: \"لا تُبَيِّتُنّ النار في بيوتكم فإنها عدو\" (^٦).\n_________\n(^١) بفتح المثناة، وسكون الراء، وضم القاف، بعدها فاء. الأنساب (١/ ٤٥٨)، معجم البلدان (٢/ ٢٣) -وهو العباس بن عبد الله بن أبي عيسى الواسطي. نزيل بغداد.\n(^٢) هو: عبد الله بن يزيد. وجاء في (م): \"حدثنا العباس بن عبد الله الترقفي المقرئ\" وهو خطأٌ.\n(^٣) هو: سعيد بن مقلاص الخزاعي -مولاهم- أبو يحيى المصري.\n(^٤) هو: سعيد بن الحكم بن محمد الجمحي.\n(^٥) ملتقى الإسناد مع مسلم في ابن عمر ﵁.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦١٠) لكن قوله: \"فإنها عدو\" ليست في حديث ابن عمر عندهما.\nوسندها عند أبي عوانة صحيح.\nوأخرجها الحاكم في المستدرك (٤/ ٢٨٤)، قال: أخبرنا عبد الله بن إسحاق الخزاعي، حدثنا أبو يحيى ابن أبي مسرّة، أنبأنا نافع بن يزيد به. =\n⦗٣١١⦘ = وأخرجها الإمام أحمد في المسند (٧/ ٢١٠) -ط أحمد شاكر- من طريق ابن لهيعة حدثنا يزيد بن عبد الله بن الهاد، عن عبد الله بن دينار، عن ابن عمر به.\nوفيه ابن لهيعة.\nوهذه الزيادة في الصحيحين من حديث أبي موسى الأشعري، كما سيأتي في حديث رقم (٨٦١٣).","vol":"16","page":310},{"text":"٨٦١٣ - حدثنا الحسن بن علي بن عفان، وأحمد بن عبد الحميد (^١) الكوفيان (^٢)، قالا: حدثنا أبو أسامة (^٣)، عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، عن أبي موسى، قال: احترق بيت على أهله بالمدينة من الليل، فلمَّا حُدِّثَ رسول الله ﷺ بشأنهم قال: \"إنّ هذه النار إنَّما هي عدو لكم (^٤)، فإذا نمتم فأطفئوها عنكم\" (^٥).\n_________\n(^١) ابن خالد الكوفي.\n(^٢) في الأصل: \"الكوفيين\" والتصويب من (م).\n(^٣) ملتقى الإسناد مع مسلم في أبي أسامة.\n(^٤) نهاية (ل ٧/ ٣٧/ ب).\n(^٥) أخرجه مسلم كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء (٣/ ١٥٩٦) حديث رقم (١٠١).\nوالبخاري، كتاب الاستئذان، باب لا تترك النار في البيت عند النوم حديث رقم (٦٢٩٤)، انظر: الفتح (١٢/ ٣٦٠).\nمن فوائد الاستخراج: تمييز بريد بذكر اسمه تامًّا، وجاء عند مسلم مهملًا.","vol":"16","page":311},{"text":"٨٦١٤ - حدثنا عيسى بن أحمد، قال: حدثنا أبو أسامة (^١). وقال: فذكر ذلك لرسول الله ﷺ وقال: \"إنَّ هذه لكم عدو؟ فإذا نمتم فأطفئوها عنكم\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي أسامة.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦١٣).","vol":"16","page":312},{"text":"٨٦١٥ - ز- حدثنا محمد بن إسحاق بن شَبُّويه، حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عروة (^١)، عن عائشة، قالت: قال رسول الله ﷺ: \"لا تتركوا النار في بيوتكم حين تنامون\" (^٢) (^٣).\n_________\n(^١) ابن الزبير بن العوام الأسدي. ت / ٩٤ هـ وقيل بعدها.\n(^٢) هذا الحديث ليس في (ل) و(م)، وجاء في الأصل لحقًا بخط صغير.\n(^٣) هذا الحديث من الزوائد، وسند أبي عوانة فيه شيخه محمد بن إسحاق مختلف فيه كما في حديث (٨٣٢٩). ولم أقف على هذا الحديث عند غير أبي عوانة، وتقدم أَنَّه عند الشيخين من حديث ابن عمر. انظر: حديث رقم (٨٦١١).","vol":"16","page":312},{"text":"<span data-type='title' id=toc-1159>بَيَانُ حَظْرِ شُرْبِ الرَّجُلِ بشِمَالِهِ، ووجُوبِ شُرْبِهِ بِيَمينِه.</span>","vol":"16","page":313},{"text":"٨٦١٦ - حدثنا زكريا بن يحيى المروزي أبو يحيى (^١)، قال: حدثنا (^٢) سفيان بن عيينة (^٣)، عن الزهري، عن أبي بكر بن عبيد الله بن عبد الله بن عمر، عن جدِّه عبد الله بن عمر، أنّ رسول الله ﷺ قال: \"إذا أكل أحدكم فليأكل بيمينه، وإذا شرب فليشرب بيمينه، فإن الشيطان يأكل بشماله، ويشرب بشماله\" (^٤).\n_________\n(^١) هو زكريا بن يحيى بن أسد أبو يحيى المروزي البغدادي، يعرف بـ: زكرويه.\n(^٢) نهاية (ك ٤/ ٢٤٥/ ب).\n(^٣) ملتقى الإسناد مع مسلم في ابن عيينة.\n(^٤) أخرجه مسلم كتاب الأشربة، باب آداب الطعام والشراب وأحكامهما (٣/ ١٥٩٨) حديث رقم (١٠٥).\nمن فوائد الاستخراج: تمييز سفيان بذكر اسم أبيه.","vol":"16","page":313},{"text":"٨٦١٧ - حدثنا أبو داود السِّجزي، قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان (^١) بإسناده، عن جده ابن عمر عن النبيّ ﷺ بمثله (^٢).\n_________\n(^١) الملتقى في سفيان بن عيينة.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٦١٦).","vol":"16","page":313},{"text":"٨٦١٨ - حدثنا أبو الحسن الميموني (^١)، في آخرين، قال (^٢): حدثنا\n⦗٣١٤⦘ محمد بن عبيد، قال: حدثنا عبيد الله بن عمر (^٣)، عن الزهري، عن أبي بكر بن عبيد الله، عن ابن عمر، أنّ رسول الله ﷺ قال: \"لا يأكل أحدكم بشماله، ولا يشرب بشماله؛ فإن الشيطان يأكل بشماله، ويشرب بشماله\" (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد.\n(^٢) في (ل): \"قالوا\".\n(^٣) ملتقى الإسناد في عبيد الله بن عمر.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٦١٦)، ورقمه عند مسلم (١٠٥)، الإسناد الثاني.\nمن فوائد الاستخراج:\n- تمييز عبيد الله بذكر اسم أبيه عمر.\n- ذكر أبي عوانة لمتن حديث عبيد الله عن الزهري، ومسلم أحال على رواية سفيان عن الزهري.","vol":"16","page":313},{"text":"٨٦١٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني مالك (^١)، عن الزهري بإسناده: \"وإذا أكل أحدكم فليأكل بيمينه، وليشرب بيمينه، فإنّ الشيطان يأكل بشماله، ويشرب بشماله\" (^٢).\n_________\n(^١) مالك ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٣٨/ أ)، والحديث أخرجه مسلم انظر حديث رقم (٨٦١٦)، ورقمه عند مسلم (١٠٥)، الإسناد الثاني.\nمن فوائد الاستخراج: -ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم أحال به ولم يذكره.","vol":"16","page":314},{"text":"٨٦٢٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)،\n⦗٣١٥⦘ قال: حدثني عمر بن محمد، أن القاسم بن عبيد الله -وهو ابن عبد الله بن عمر- حدثه عن سالم بن عبد الله بن عمر، عن أبيه، أنّ رسول الله ﷺ قال: \"لا يَأكُلَنَّ أحدكم بشماله، ولا يشربنّ بها؛ فإنّ الشيطان يأكل بشماله ويشرب بها\".\nقال عمر بن محمد: وكان نافع يزيد فيها: \"ولا يأخذنّ بها، ولا يعطينّ بها\" (^٢).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب آداب الطعام والشراب وأحكامهما (٣/ ١٥٩٩)، حديث رقم (١٠٦).\nمن فوائد الاستخراج: تمييز القائل: \"وكان نافع يزيد فيها\" بذكر اسمه وهو: عمر بن محمد ولم يُذْكر عند مسلم.","vol":"16","page":314},{"text":"٨٦٢١ - حدثنا محمد بن يحيى، قال: حدثنا إسماعيل (^١)، قال: حدثني أخي (^٢)، عن سليمان (^٣)، عن عمر بن محمد (^٤)، أن أبا بكر بن عبيد الله (^٥) أخبره، عن سالم (^٦)، عن أبيه، عن النبيّ ﷺ بمثله إلى قوله: \"ويشرب بشماله\" (^٧).\n_________\n(^١) هو ابن أبي أويس.\n(^٢) هو: عبد الحميد بن أبي أويس.\n(^٣) ابن بلال التيمي.\n(^٤) ابن زيد بن عبد الله القرشي العدوي المدني.\n(^٥) ابن عبد الله بن عمر بن الخطاب القرشي العدوي. توفي بعد سنة ١٣٠، وثقه أبو زرعة، وابن حجر. انظر: الجرح والتعديل (٩/ ٣٤٠)، التقريب (ص ١١١٧).\n(^٦) الملتقى مع مسلم في سالم.\n(^٧) أخرجه مسلم، انظر حديث رقم (٨٦٢٠).","vol":"16","page":315},{"text":"٨٦٢٢ - حدثنا أبو إبراهيم الزهري (^١)، قال حدثنا أحمد بن صالح، قال: حدثنا ابن أبي أويس (^٢) بمثله (^٣) (^٤) (^٥).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم بن سعد الزهري.\n(^٢) هو: إسماعيل.\n(^٣) الملتقى مع إسناد مسلم في سالم بن عبد الله.\n(^٤) هذا الحديث ليس في (م).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٦٢٠).","vol":"16","page":316},{"text":"٨٦٢٣ - حدثنا أبو إبراهيم، قال: حدثنا (^١) أحمد بن صالح، قال: حدثنا ابن وهب (^٢)، عن عمر بن محمد بمثل حديث الأول (^٣).\nقال أحمد بن صالح: سألت [الناس] (^٤) بالمدينة فقالوا: لأبي بكر أخ يقال له القاسم.\n_________\n(^١) نهاية (ك ٤/ ٢٤٦/ أ).\n(^٢) ابن وهب هو ملتقى الإسناد مع مسلم.\n(^٣) أي: الحديث الذي يروي فيه عمر بن محمد عن القاسم بن عبيد الله، وانظر تخريجه عند مسلم في حديث رقم (٨٦٢٠).\n(^٤) في الأصل شطب على \"الناس\" وكتب القاسم، وفي الحاشية مقابلها كتب: كان في الأصل الناس .... وكَتب القاسم وهو خطأٌ. وجاءت في (ك) و(م) على الصواب \"الناس\".\nوجاءت العبارة في (ل): \"فسألت عن القاسم بالمدينة قالوا لأبي بكر أخ يقال له القاسم\"، والمعنى واحد.","vol":"16","page":316},{"text":"<span data-type='title' id=toc-1160>بَاب النهي عن اخْتِنَاثِ (^١) الأَسْقِيةِ (^٢) والشرب مِنْ أَفْواهِها </span>(^٣).\n_________\n(^١) أصل الاختناث التكسر، والتثني، ونقل أبو عبيد عن الأصمعي وغيره: أن الاختناث في الحديث أن يثني أفواهها، ثم يشرب منها.\nوقال الزمخشري: هو ثني أفواه الأسقية إلى خارج، فإذا ثنيت إلى داخلٍ فهو قَبْع.\nوقال ابن الأثير: خَنَثْتَ السقاء إذا ثنيت فمه إلى خارج، وشربت منه.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٨٢ - ٢٨٣)، الفائق (١/ ٣٩٩)، النهاية (٢/ ٨٢).\n(^٢) الأسقية جمع سقاء، والمراد به المتخذ من الأدم صغيرًا كان أو كبيرًا.\nوقيل القربة تكون كبيرة وتكون صغيرة، ولا يكون السقاء إلا صغيرًا.\nانظر: النهاية (٢/ ٣٨١)، الفتح (١١/ ٢٢).\n(^٣) هذه الترجمة ليست في (ل).","vol":"16","page":317},{"text":"٨٦٢٤ - حدثنا ابن عُزَيز الأيلي (^١)، قال: حدثني سلامة (^٢)، عن عقيل (^٣)، قال: أخبرني محمد (^٤)، أن عبيد الله بن عبد الله أخبره أَنَّه سمع أبا سعيد يقول: سمعت النبيّ ﷺ (^٥) ينهى عن\n⦗٣١٨⦘ اختناث الأسقية (^٦) -وهو الشراب من أفواهها-.\n_________\n(^١) هو: محمد بن عُزَيز- بمهملة وزايين، مصغر- بن عبد الله بن زياد بن خالد الأيلي.\n(^٢) ابن روح بن خالد بن عقيل القرشي الأموي الأيلي.\n(^٣) هو: عقيل بن خالد.\n(^٤) هو: محمد بن مسلم الزهري، وهو ملتقى الإسناد مع إسناد مسلم.\n(^٥) نهاية (ل ٧/ ٣٨/ ب).\n(^٦) أخرجه مسلم كتاب الأشربة، باب آداب الطعام والشراب وأحكامهما (٣/ ١٦٠٠) حديث رقم (١١١)، والبخاري كتاب الأشربة، باب اختناء الأسقية، حديث رقم (٥٦٢٥)، انظر: الفتح (١١/ ٢٢١).","vol":"16","page":317},{"text":"٨٦٢٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد (^١)، وابن أبي ذئب (^٢)، عن ابن شهاب، عن عبيد الله ابن عبد الله، عن أبي سعيد الخدري، أَنَّه سمع النبيّ ﷺ ينهى عن اختناث الأسقية، أن يُشْرَب من أفواهها (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم يونس بن يزيد، ومن طريق ابن أبي ذئب الملتقى في ابن شهاب.\n(^٢) هو: محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب القرشي العامري المدني.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٢٤).","vol":"16","page":318},{"text":"٨٦٢٦ - حدثنا الصاغاني، قال: أخبرنا يزيد بن هارون، قال: أخبرنا ابن أبي ذئب، إلى قوله: الأسقية (^١) (^٢).\n_________\n(^١) الملتقى في الزهري.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٢٤).","vol":"16","page":318},{"text":"٨٦٢٧ - حدثنا أبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا سفيان (^١)، عن الزهري ح (^٢)\n⦗٣١٩⦘ وحدثنا السلمي (^٣)، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عبيد الله أو عطاء بن يزيد، عن أبي سعيد الخدري، قال: نهى رسول الله ﷺ عن اختناث الأسقية واختناثها أن يُقلب رَأسها ثم يشرب منه (^٤).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في سفيان، ومن طريق السلمي الملتقى في عبد الرزاق.\n(^٢) لم يأت التحويل في (ل) و(م)، ولكن جاء فيها الإسناد الأول تامًّا بمتنه، والثاني كذلك.\n(^٣) هو: أحمد بن يوسف.\n(^٤) أخرجه البخاري ومسلم، انظر حديث رقم (٨٦٢٤).","vol":"16","page":318},{"text":"<span data-type='title' id=toc-1161>بَابُ النَّهْي عن الشُّرْبِ قَائمًا، وَوُجُوب النَّهْي علَى مَن يَشْرَبُ قَائمًا.</span>","vol":"16","page":320},{"text":"٨٦٢٨ - حدثنا أبو بكر بن إسحاق الصاغاني، قال: حدثنا عبيد الله بن عمر، قال: حدثنا خالد بن الحارث ح (^١)\nوحدثنا يوسف (^٢) القاضي، قال: حدثنا محمد بن المنهال (^٣)، قال: حدثنا يزيد بن زريع، قالا: حدثنا سعيد بن أبي عروبة (^٤)، عن قتادة، عن أنس بن مالك أنّ رسول الله ﷺ نهى عن الشرب قائمًا.\nوسُئل عن الأكل (^٥)، قال خالد: لا أدري ما المسئول (^٦)، قال: ذاك شرّ، أو قال: أخبث (^٧).\n⦗٣٢١⦘ هذا لفظ الصاغاني، وقال يوسف: فسألناه عن الأكل بمثله (^٨).\n_________\n(^١) هذا التحويل في (م)، لكن جاء فيها الإسناد الأول تامًّا بمتنه، ثم الثاني كذلك، وكذا في (ل) جاء الإسناد الأول تامًّا بمتنه، والثاني كذلك بدون تحويل. وعند نهاية الإسناد الأول تامًّا تنتهي (ل ٧/ ٣٩/ أ).\n(^٢) في (م) \"يونس\" وهو خطأٌ.\n(^٣) التميمي، أبو جعفر البصري.\n(^٤) سعيد بن أبي عروبة ملتقى الإسناد مع مسلم.\n(^٥) أي: أنس، ففي رواية مسلم: \"قال قتادة: فقلنا: فالأكل؟ \".\n(^٦) نهاية (ك ٤/ ٢٤٦/ ب).\n(^٧) أخرجه مسلم، كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠٠) حديث رقم (١١٣).\n(^٨) في (م) زيادة: \"ورواه عبد الأعلى، عن سعيد، عن قتادة، فقلنا: فالأكل\".","vol":"16","page":320},{"text":"٨٦٢٩ - حدثنا محمد بن الحسن أبو جعفر الأصبهاني (^١)، قال: حدثنا بكر بن بكّار (^٢)، قال: حدثنا هشام (^٣) ح\nوحدثنا الصاغاني، وأبو أمية، وأبو داود الحراني، قالوا: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام، عن قتادة، عن أنس، أن نبيّ الله ﷺ نهى أن يشرب الرجل قائمًا (^٤).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) أبو عمرو القَيسي.\n(^٣) هشام هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠١) حديث رقم (١١٣) الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ولم يذكره مسلم.","vol":"16","page":321},{"text":"٨٦٣٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا هشام (^١)، عن قتادة، عن أنس قال: زَجَر رسول الله ﷺ أن يُشْرب قائمًا (^٢).\n_________\n(^١) هشام ملتقى الإسناد مع إسناد مسلم.\n(^٢) أخرجه مسلم، انظر حديث رقم (٨٦٢٩).","vol":"16","page":321},{"text":"٨٦٣١ - حدثنا يعقوب بن سفيان الفارسي، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام (^١)، قال: حدثنا قتادة، عن أنس بن مالك،\n⦗٣٢٢⦘ أنّ النبيّ ﷺ نهى عن الشرب قائمًا.\nفسألت أنسًا (^٢) عن الأكل؟ فقال: هو أشد من الشرب (^٣).\n_________\n(^١) همّام هو ملتقى الإسناد مع مسلم.\n(^٢) في الأصل \"أنس\"، والتصحيح من (ل).\n(^٣) أخرجه مسلم، انظر حديث رقم (٨٦٢٩)، ورقمه عند مسلم (١١٢).\nوقوله \"سألت أنسًا عن الأكل … \" لم يخرجها مسلم من طريق همام عن قتادة، وإنما رواها من طريق سعيد بن أبي عروبة عن قتادة.","vol":"16","page":321},{"text":"٨٦٣٢ - حدثنا الصاغاني، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا همام (^١) بإسناده، عن الشرب قائمًا. قال: وسألته عن الأكل؟ قال: ذلك أخبث (^٢).\n_________\n(^١) همام ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٣٩/ ب)، والحديث أخرجه مسلم انظر حديث رقم (٨٦٢٩)، ورقمه عند مسلم (١١٢).","vol":"16","page":322},{"text":"٨٦٣٣ - حدثنا موسى بن سعيد أبو بكر الطَرْسُوسي، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد (^١)، قال: حدثنا شعبة، عن قتادة، عن أبي عيسى الأسْواري، عن أبي سعيد الخدري، أنّ رسول الله ﷺ نهى عن الشرب قائمًا (^٢) (^٣).\n_________\n(^١) يحيى بن سعيد ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠١) حديث رقم (١١٥).\n(^٣) كتب في الأصل بعد الحديث: يتلوه حدثنا يعقوب بن سفيان، وأبو أمية، قالا: حدثنا عمرو بن عاصم، قال: حدثنا همام ح =\n⦗٣٢٣⦘ = الحمد لله رب العالمين، والصلاة على محمد وعلى اسمه وحسبنا الله ونعم المعين./ (هـ ٨/ ١٤٢/ أ).\nثم كتب في اللوحة التالية: \"الجزء التاسع والعشرون بعد المائة من مسند أبي عوانة يعقوب بن سفيان المهرجاني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن أبي نعيم عبد الملك الحسن الإسفراييني عنه\" / (هـ ٨/ ١٤٣/ أ).","vol":"16","page":322},{"text":"٨٦٣٤ - (^١) حدثنا يعقوب بن سفيان، وأبو أمية، قالا: حدثنا عمرو بن عاصم، قال: حدثنا همّام (^٢) ح\nوحدثنا الصاغاني، قال: حدثنا عفّان، قال: حدثنا همّام ح\nوحدثنا علي بن الحسن الهلالي (^٣)، قال: حدثنا المقرئ (^٤)، قال: أخبرنا (^٥) همّام، قال: حدثنا قتادة، عن أبي عيسى الأسواري، عن أبي سعيد الخدري، أنّ النبيّ ﷺ زجر عن الشرب قائمًا (^٦) (^٧).\n_________\n(^١) في الأصل قبل الحديث: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر، الحمد لله رب العالمين، والصلاة على محمد وعلى آله أجمعين، أخبرنا الأستاذ الإمام أبي القاسم القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني قال: \"\n(^٢) همام ملتقى الإسناد مع إسناد مسلم.\n(^٣) أبو الحسن النيسابوري.\n(^٤) عبد الله بن يزيد المكي.\n(^٥) وفي (ك): \"حدثنا\".\n(^٦) في (ل) وَ(م) زيادة: \"روى همام الحديثين جميعًا وكذلك شعبة\".\n(^٧) أخرجه مسلم انظر حديث رقم (٨٦٣٣)، ورقمه عند مسلم (١١٤).","vol":"16","page":323},{"text":"٨٦٣٥ - حدثنا الصاغاني، والميموني، قالا: حدثنا روح، قال: حدثنا سعيد بن أبي عروبة (^١)، عن قتادة، عن أبي عيسى الأسواري، عن أبي سعيد الخدري (^٢)، قال: نهى النبيّ ﷺ أن يشرب الرجل قائمًا (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم سعيد بن أبي عروبة.\n(^٢) نهاية (ك ٤/ ٢٤٧/ أ).\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠٠) حديث رقم (١١٣).","vol":"16","page":324},{"text":"٨٦٣٦ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا يزيد بن إبراهيم (^١)، عن قتادة (^٢)، عن أبي عيسى الأسواري، عن أبي سعيد الخدري، عن النبيّ ﷺ: أنَّه زَجَر أن يشرب الرجل وهو قائمٌ (^٣) (^٤).\n_________\n(^١) يزيد بن إبراهيم التُّسْتَري، أبو سعيد البصري.\n(^٢) قتادة موضع الالتقاء مع مسلم.\n(^٣) في (م) تخليط بين هذا الحديث والذي يليه، فسقط متن هذا الحديث، وإسناد الحديث الآتي، وجعل متنه لهذا السند.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٦٣٣)، ورقمه عند مسلم (١١٤).","vol":"16","page":324},{"text":"٨٦٣٧ - حدثنا يونس بن حبيب، قال: حدثنا بكر بن بكّار (^١)، قال: حدثنا شعبة، عن قتادة (^٢) عن أنس، أنّ النبيّ ﷺ\n⦗٣٢٥⦘ نهى عن الشرب قائمًا. قلت: فالأكل؟ قال: هو أشد (^٣).\nرواه الدارمي (^٤) عن بكر، وهو غريب (^٥).\n_________\n(^١) بكر بن بكار تقدمت ترجمته، لكن في هذا الحديث خاصة قال العقيلي بعد أن أورده بإسناده إلى بكر بن بكار قال: \"هذا حديث يحيى بن سعيد القطان لم يأت به غيره ولا يحفظ عن شعبة إلا عنه والحديث في نفسه صحيح\". الضعفاء للعقيلي (١/ ١٥٢).\n(^٢) الملتقى في قتادة.\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠٠) برقم (١١٣).\n(^٤) الدارمي شيخ أبي عوانة أبو جعفر أحمد بن سعيد.\n(^٥) قوله: \"وهو غريب\" ليست في (ك) و(م) و(ل).\nويقصد: أن الحديث من طريق بكر بن بكار عن شعبة: غريب. كما تقدم عن العقيلي.","vol":"16","page":324},{"text":"٨٦٣٨ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن سعيد، عن شعبة (^١)، عن قتادة (^٢)، عن أنس بن مالك، أنّ النبيّ ﷺ نهى عن الشرب قائمًا. قلت: فالأكل؟ قال: هو شر أو أخبث (^٣).\n_________\n(^١) نهاية (ل ٧/ ٤٠/ أ).\n(^٢) الملتقى مع مسلم في قتادة.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٦٣٧).","vol":"16","page":325},{"text":"٨٦٣٩ - حدثنا أبو علي الزعفراني، وعباس الدوري، وأبو عوف عبد الرحمن بن مرزوق البزوري (^١)، قالوا: حدثنا شبابة، قال: حدثنا المغيرة بن مسلم (^٢)، عن مطر الوراق، عن قتادة (^٣)، عن أنس بن مالك قال: نهى النبيّ ﷺ\n⦗٣٢٦⦘ عن الشرب قائمًا، وعن المُجَثَّمة والجَلَّالة، وأن يشرب من فِيِّ السقاء.\nزاد أبو عوف (^٤): \"وأن يتنفس في الإناء\" (^٥). إلى هنا لم يخرجاه.\n_________\n(^١) البُزُوري: -بالضم- نسبة إلى بيع البزور، انظر الأنساب (١/ ٣٤٣) ولب اللباب (١/ ١٢٥) -.\n(^٢) أبو سلمة السَّراج. قال الإمام أحمد: \"ما أرى به بأسًا\"، وقال الغلَّابِي عن ابن معين: \"ثقة\"، وقال أبو حاتم: \"صالح صدوق\"، وقال الدارقطني: \"لا بأس به\". انظر: العلل ومعرفة الرجال (٢/ ٥١٠)، الجرح والتعديل (٨/ ٢٢٩)، سؤالات البرقاني للدارقطني (ص ٦٧).\n(^٣) ملتقى الإسناد مع مسلم هو قتادة.\n(^٤) في الأصل: \"ابن عوف\" والتصحيح من (م).\n(^٥) أخرج مسلم الجملة الأولى منه: \"نهى عن الشرب قائمًا\" في كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠٠) حديث رقم (١١٣).\nوإسناد أبي عوانة فيه مطر الوراق اختلف فيه كما تقدم، وقال الحافظ: \"صدوق كثير الخطأ\".\nوالحديث بتمامه رواه البزار عن محمد بن عبد الرحيم، حدثنا شبابة به، وزاد فيه \"وعن الأكل قائمًا\". انظر: كشف الأستار (٣/ ٣٣٠).\nورواه أبو يعلى -مختصرًا- قال: حدثنا زهير، عن شبابة به، ولم يذكر فيه إلا النهي عن الشرب، والأكل قائمًا.\nانظر: مسند أبي يعلى (٥/ ٤١١) حديث رقم (٣١١).\nقال الهيثمى: \"رواه البزار وأبو يعلى -مختصرًا- ورجاله ثقات رجال الصحيح خلا المغيرة ابن مسلم وهو ثقة\" مجمع الزوائد (٥/ ٢٥).\nورواه أيضًا الضياء في الأحاديث المختارة (٧/ ١٢٧) حديث رقم (٢٥٥٨). من طريق شبابة، عن المغيرة بن مسلم به مثله وليس فيه النهي عن المجثمة.\nفالحديث عندهم مداره على مطر الوراق، وتقدم أنَّه صدوق كثير الخطأ، أخرج له مسلم والبخاري تعليقًا.\nولألفاظه الزائدة عما في مسلم شواهد:\n١ - قوله: \"نهى عن المجثمة والجلالة، وعن الشرب في فِيِّ السقاء\".\nأخرجها الترمذي عن محمد بن بشار، عن معاذ بن هشام، عن أبيه، عن قتادة عن عكرمة، عن ابن عباس، عن النبيّ ﷺ به. =\n⦗٣٢٧⦘ = انظر: الترمذي كتاب الأطعمة، باب ما جاء في أكل لحوم الجلالة وألبانها (٤/ ٢٣٨) حديث رقم (١٨٢٥).\nوروى النهي عن الجلالة أيضًا أبو داود، من طريق هشام، عن قتادة، عن عكرمة به.\nانظر: سنن أبي داود: كتاب الأطعمة، باب النهي عن أكل الجلالة (٤/ ١٤٩)، حديث رقم (٣٧٨٦).\n٢ - والنهي عن التنفس في الإناء في البخاري عن أبي قتادة. انظر: الفتح (١١/ ٢٢٥)، وكذلك رواه مسلم (٣/ ١٦٠٢) حديث رقم (٢٦٧).","vol":"16","page":325},{"text":"٨٦٤٠ - وروى محمد بن يحيى، عن نعيم بن حماد، عن مروان بن معاوية، عن عمر بن حمزة، عن أبي غَطَفان المري، عن أبي هريرة، عن النبيّ ﷺ قال: \"لا يشربنّ أحدكم قائمًا، فمن نسي (^١) فليستقئ\" (^٢).\n_________\n(^١) في (م): \"فمن شربة\".\n(^٢) أخرجه مسلم من طريق مروان بن معاوية عن عمر بن حمزة به كتاب الأشربة، باب كراهية الشرب قائمًا (٣/ ١٦٠١) حديث رقم (١١٦).","vol":"16","page":327},{"text":"<span data-type='title' id=toc-1162>بَيَانُ الخَبَرِ المُبِيحِ الشُّرْبَ (^١) قَائمًا.</span>\n_________\n(^١) في (ل): \"للشرب\".","vol":"16","page":328},{"text":"٨٦٤١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن عاصم، قال: سمعت الشعبي يحدث عن ابن عباس، أن رسول الله ﷺ أتى زمزم فاستسقى، فأتيتُه بماء فشرب وهو قائم (^٢).\n_________\n(^١) الملتقى مع مسلم في شعبة.\n(^٢) أخرجه مسلم كتاب الأشربة، باب في الشرب من زمزم قائمًا (٣/ ١٦٠٢) ح (١٢٠).\nوالبخاري كتاب الأشربة، باب الشرب قائمًا، حديث رقم (٥٦١٧) وانظر: الفتح (١١/ ٢١٢).","vol":"16","page":328},{"text":"٨٦٤٢ - حدثنا أبو قلابة، قال: حدثنا إبراهيم بن حميد الطويل (^١)، قال: حدثنا شعبة (^٢) بإسناده أنّ النبيّ ﷺ جاء زمزم فناولوه دلوا من ماء فشرب (^٣) وهو قائم (^٤).\n_________\n(^١) قال أبو حاتم: \"ثقة\"، وذكره ابن حبان في الثقات وقال: \"كان يخطئ\".\nانظر: الجرح والتعديل (٢/ ٩٤)، الثقات (٨/ ٦٨)، اللسان (١/ ٧٤).\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٤٧/ ب).\n(^٤) أخرجه مسلم والبخاري انظر حديث رقم (٨٦٤١).","vol":"16","page":328},{"text":"٨٦٤٣ - حدثنا عباس بن محمد الدوري، قال: حدثنا الأسود بن عامر،\n⦗٣٢٩⦘ قال: حدثنا سفيان بن سعيد بن مسروق الثوري -ثور (^١) بني تميم- وحدثنا شعبة بن الحجاج أبو بسطام (^٢) مولى الأزد، وحدثنا شريك بن عبد الله بن شريك بن الحارث النخعي، وحدثنا عبد الله بن مبارك الخراساني، وحدثنا الحسن بن صالح الهمداني، ثم الثوري (^٣) -ثور همدان- كلهم، عن عاصم الأحول، عن الشعبي، عن ابن عباس أنّ النبيّ ﷺ شرب قائمًا من زمزم (^٤).\nقال بعضهم: إنَّ عامرا قال: سمعت ابن عباس يقول: سقيت النبيّ ﷺ من زمزم، فشرب وهو قائم (^٥).\n_________\n(^١) ثور: -بفتح الثاء المنقوطة بثلاثة وفي آخرها الراء-، بطن من تميم. الأنساب (١/ ٥١٧).\n(^٢) نهاية (ل ٧/ ٤٠/ ب). وملتقى الإسناد مع مسلم في شعبة في روايته عن عاصم، وأمَّا سفيان وشريك وابن المبارك والحسن بن صالح فالملتقى في عاصم لأن مسلمًا لم يخرج الحديث من طريقهم، وسفيان الذي روى عنه مسلم هو: ابن عيينة لا الثوري لأنَّ محمد بن عبد الله بن نمير يذكر في الرواة عن ابن عيينة.\n(^٣) أبو عبد الله الكوفي.\n(^٤) أخرجه مسلم كتاب الأشربة، باب في الشرب من زمزم قائمًا (٣/ ١٦٠٢) ح (١١٩).\nوأخرجه البخاري في كتاب الأشربة، باب الشرب قائمًا، حديث رقم (٥٦١٧) وانظر: الفتح (١١/ ٢١٢).\n(^٥) أخرجه مسلم بهذا اللفظ من طريق شعبة عن عاصم، في الموضع السابق، ورقمه عند مسلم (١٢٠).","vol":"16","page":328},{"text":"٨٦٤٤ - حدثنا يونس بن عبد الأعلى قال: حدثنا سفيان بن عيينة (^١)،\n⦗٣٣٠⦘ عن عاصم الأحول، عن الشعبي، عن ابن عباس، قال: رأيت رسول الله ﷺ يشرب وهو قائم (^٢).\n_________\n(^١) الملتقى في سفيان بن عيينة.\n(^٢) أخرجه مسلم والبخاري انظر حديث رقم (٨٦٤٣)، ورقمه عند مسلم (١١٨).\nمن فوائد الاستخراج: -تمييز سفيان بذكر اسم أبيه، وجاء في مسلم مهملًا.","vol":"16","page":329},{"text":"٨٦٤٥ - حدثنا موسى بن سفيان الجُنْدَيْسَابوري، قال: حدثنا عبد الله بن الجَهْم (^١)، قال: حدثنا [عمرو] (^٢) بن أبي قيس (^٣)، عن عاصم (^٤)، عن الشعبي، عن ابن عباس قال: سقيت النبيّ ﷺ من ماء زمزم، فشرب وهو قائم (^٥).\n_________\n(^١) أبو عبد الرحمن الرازي.\n(^٢) في الأصل: \"عبد الله\"، وضبب عليه وكتب في الحاشية: عمرو، وهو الصواب، وكذلك جاء في (م): \"عمرو\".\n(^٣) الرازي الأزرق، كوفي نزل الري.\n(^٤) عاصم هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم، كتاب الأشربة، باب في الشرب من زمزم قائمًا (٣/ ١٦٠٢) ح (١٢٠).\nوالبخاري كتاب الأشربة باب الشرب قائمًا، حديث رقم (٥٦١٧) وانظر الفتح (١١/ ٢١٢).","vol":"16","page":330},{"text":"٨٦٤٦ - حدثنا الصاغاني، قال: أخبرنا عفَّان (^١)، قال: حدثنا عبد الواحد بن زياد، عن عاصم (^٢)، عن الشعبي، وعكرمة، عن ابن\n⦗٣٣١⦘ عباس، قال: سقيت النبيّ ﷺ ماء زمزم، فشرب وهو قائم (^٣).\nروى يعقوب الدورقي، عن هُشيم، عن عاصم، ومغيرة، عن الشعبي بمثله (^٤).\n_________\n(^١) هو: ابن مسلم الصفار.\n(^٢) عاصم موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٤٥) ورقمه عند مسلم (١٢٠).\n(^٤) أخرجه مسلم عن يعقوب الدورقي، انظر حديث رقم (٨٦٤٥) ورقمه عند مسلم (١١٩).","vol":"16","page":330},{"text":"٨٦٤٧ - حدثنا إبراهيم بن محمد الصفار الرقّي (^١)، قال: حدثنا مُؤَمَّل بن الفضل (^٢)، قال: حدثنا عيسى بن يونس (^٣)، عن صاعد (^٤)،\n⦗٣٣٢⦘ عن الشعبي (^٥)، عن ابن عباس، قال: شرب رسول الله صلى الله عليه (^٦) وسلم من زمزم وهو قائم (^٧).\n_________\n(^١) لم أقف على ترجمته.\nوالرَّقِي -بفتح الراء، وفي آخرها القاف الشددة- نسبة إلى الرقة، بلدة على طرف الفرات. انظر: الأنساب (٣/ ٨٤)، معجم البلدان (٣/ ٥٨).\nوالصفار: -بفتح الصاد المهملة، وتشديد الفاء، وفي آخرها الراء المهملة- يقال لمن يبيع الأواني الصفرية. الأنساب (٣/ ٥٤٦).\n(^٢) مُؤَمَّل: -بوزن محمد، همزة، - ابن الفضل بن مجاهد الحرّاني.\n(^٣) ابن أبي إسحاق السبيعي، أبو محمد المكي.\n(^٤) ابن مسلم اليشكري، الكوفي.\nقال ابن معين: \"ليس بشيء\"، وقال عمرو بن علي: \"متروك الحديث\"، وقال أبو زرعة: \"ضعيف الحديث\"، وقال ابن حبان: \"منكر الحديث على قلة روايته\".\nانظر: الجرح والتعديل (٤/ ٥٣)، المجروحين (١/ ٣٧٧)، الميزان (٣/ ١)، الضعفاء والمتروكين لابن الجوزي (٢/ ٤٥).\n(^٥) الشعبي ملتقى الإسناد مع مسلم.\n(^٦) نهاية (ل ٧/ ٤١/ أ).\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٤٥)، ورقمه عند مسلم (١١٩).","vol":"16","page":331},{"text":"<span data-type='title' id=toc-1163>بَيَانُ النَّهْي عَن التَّنفُّسِ في الإنَاءِ والخَبَرِ المُبِيح التَّنَفُّسَ فيه، والتَّرْغِيبِ للشَّارِبِ أن (^١) يَتَنَفَّس في شُرْبِهِ ثلاثًا.</span>\n_________\n(^١) نهاية (ك ٤/ ٢٤٨/ أ).","vol":"16","page":333},{"text":"٨٦٤٨ - حدثنا محمد بن عبد الله بن ميمون الإِسْكَنْدَراني، قال: حدثنا الوليد بن مسلم، قال؛ حدثنا الأوزاعي، عن يحيى بن أبي كثير (^١)، عن عبد الله بن أبي قتادة، أنَّه حدثه، أن أباه حدثه أنَّه سمع النبيّ ﷺ يقول: \"ولا تتنفس في الإناء\" (^٢) (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في يحيى بن أبي كثير.\n(^٢) في (م): \"لا تتنفسوا في الإناء\".\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهية التنفس في نفس الإناء، واستحباب التنفس ثلاثًا خارج الإناء (٣/ ١٦٠٢) حديث رقم (١٢١).\nوالبخاري كتاب الوضوء، باب لا يمس ذكره بيمينه إذا بال، حديث رقم (١٥٤)، انظر: الفتح (١/ ٣٤١).","vol":"16","page":333},{"text":"٨٦٤٩ - حدثنا عمر بن شبه النميّري، قال: حدثنا عبد الوهاب الثقفي (^١)، قال: حدثنا أيُّوب، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، أنّ النبيّ ﷺ نهى أن يتنفس في الإناء، وأن يَمسَّ\n⦗٣٣٤⦘ ذكره بيمينه، وأن يَسْتَطِيب بيمينه\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في عبد الوهاب الثقفي.\n(^٢) أخرجه مسلم كتاب الطهارة باب النهي عن الاستنجاء باليمين (١/ ٢٢٥)، حديث رقم (٦٥)، وأخرجه أيضًا في كتاب الأشربة، باب كراهية التنفس في نفس الإناء، واستحباب التنفس ثلاثًا خارج الإناء (٣/ ١٦٠٢) حديث رقم (١٢١) مقتصرًا على الشاهد منه في الباب.\nوأخرجه البخاري، كتاب الوضوء باب النهي عن الاستنجاء باليمين، حديث رقم (١٥٣)، انظر: الفتح (١/ ٣٤٠).","vol":"16","page":333},{"text":"٨٦٥٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني جرير بن حازم، عن هشام بن أبي عبد الله الدَّستوائي، عن يحيى بن أبي كثير (^١)، عن عبد الله بن أبي قتادة، عن أبيه، أن رسول الله ﷺ نهى أن يعطي الرجل بشماله شيئًا، أو يأخذ بشماله، ونهى أن يتنفس الرجل في إنائه إذا شرب (^٢).\n_________\n(^١) يحيى بن أبي كثير ملتقى الإسناد مع مسلم.\n(^٢) أخرج مسلم والبخاري منه الشطر الثاني، انظر حديث رقم (٨٦٥٦)، ولم يخرجا شطره الأول \"نهى أن يعطي الرجل بشماله شيئًا أو يأخذ بشماله\".\nوسند أبي عوانة للحديث: صحيح على شرط مسلم.\nوقد أخرج الحديث بلفظ حديث أبي عوانة ابن حبان، قال: أخبرنا عمر بن محمد الهمداني، قال: أخبرنا أبو الطاهر، قال: حدثنا ابن وهب به. الإحسان (١٢/ ٣٢).\nوأخرج الإمام أحمد في المسند (٥/ ٣٩٠) الشطر الثاني من الحديث، ثم أتبعه بالشطر الأول لكن من حديث عبد الله بن أبي طلحة. =\n⦗٣٣٥⦘ = أخرجه عن محمد بن أبي عدي عن الحجاج ابن أبي عثمان الصواف، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه أن رسول الله ﷺ قال: \"إذا شرب أحدكم فلا يتنفس في الإناء، وإذا دخل الخلاء فلا يتمسح بيمينه، وإذا بال فلا يمس ذكره بيمينه\"، قال يحيى بن أبي كثير: وحدثني عبد الله بن أبي طلحة أن النبيّ ﷺ قال: \"إذا أكل أحدكم فلا يأكل بشماله، وإذا شرب فلا يشرب بشماله، وإذا أخذ فلا يأخذ بشماله، وإذا أعطى فلا يعط بشماله\".","vol":"16","page":334},{"text":"٨٦٥١ - حدثنا السري بن يحيى، قال: حدثنا أبو نعيم (^١)، قال: حدثنا عَزْرة (^٢)، عن ثُمَامَة، قال: كان أنس بن مالك يتنفس في الإناء مرتين، أو ثلاثًا؛ وزعم أن النبيّ صلى الله (^٣) عليه وسلم كان يتنفس في الإناء ثلاثًا (^٤).\n_________\n(^١) هو الفضل بن دُكين.\n(^٢) الملتقى في عَزْرة بن ثابت، وقد جاء في (م): \"عروة\" وهو خطأٌ.\n(^٣) نهاية (ل ٧/ ٤١/ ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب كراهية التنفس في نفس الإناء (٣/ ١٦٠٢) حديث رقم (١٢٢).\nوالبخاري كتاب الأشربة، باب الشرب بنفسين أو ثلاثة، حديث رقم (٥٦٣١) انظر: الفتح (١١/ ٢٢٦).\nوفعل أنس لم يخرجه مسلم من طريق عزرة عن ثمامة، وإنما أخرجه من طريق عبد الوارث، عن أبي عاصم، عن أنس، وأخرجه البخاري من طريق أبي نعيم عن عزرة به.","vol":"16","page":335},{"text":"٨٦٥٢ - حدثنا سعيد بن مسعود، وأبو أمية قالا: حدثنا عثمان بن عمر،\n⦗٣٣٦⦘ عن عَزْرة (^١)، عن ثُمامة بن عبد الله بن أنس، قال: رأيت أنس بن مالك تنفس في الإناء ثلاثًا، ويقول: رأيت رسول الله ﷺ يتنفس في الإناء مرتين، وثلاثًا (^٢).\nقال أبو عوانة: كذا وقع إليّ عنهما جميعًا.\n_________\n(^١) ملتقى الإسناد مع مسلم عَزرة بن ثابت.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥١).\nولم يخرج مسلم قوله \"مرتين\"، وأخرجها البخاري من فعل أنس \"كان أنس يتنفس في الإناء مرتين أو ثلاثًا\".\nوأخرج الترمذي (٤/ ٢٦٧)، عن ابن عباس مرفوعًا \"لا تشربوا واحدة كما يشرب البعير، ولكن اشربوا مثنى وثلاث\". قال الحافظ في الفتح (١١/ ٢٢٧): \"سنده ضعيف\".\nوكذلك أخرج الترمذي (٤/ ٢٦٨) من طريق رشدين بن كريب عن أبيه، عن ابن عباس أن النبيّ ﷺ كان إذا شرب تنفس مرتين \"وهو ضعيف بسبب ضعف رشدين بن غريب\".\nقال الحافظ: \"يحتمل أَنَّه ﷺ لا يقتصر على المرة بل إِنْ رَوِيَ من نفسين اكتفى بهما وإلا من الثلاث\". انظر: الفتح (١١/ ٢٢٧).","vol":"16","page":335},{"text":"٨٦٥٣ - حدثنا الصاغاني، قال: حدثنا نعيم بن حماد، قال: حدثنا ابن المبارك، قال: حدثنا عَزْرة بن ثابت (^١)، أن ثمامة بن عبد الله حدثه عن أنس، أن رسول الله ﷺ كان يتنفس ثلاثًا (^٢).\n_________\n(^١) ملتقى الإسناد في عزرة بن ثابت.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥١).","vol":"16","page":336},{"text":"٨٦٥٤ - حدثنا علي بن حرب، قال: حدثنا وكيع (^١)، عن عزرة، عن ثمامة، عن أنس، أنّ النبيّ ﷺ كان يتنفس في الإناء ثلاثًا (^٢).\n_________\n(^١) ملتقى الإسناد في وكيع.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥١).","vol":"16","page":337},{"text":"٨٦٥٥ - حدثنا حمدان بن علي، قال: حدثنا مسلم (^١) بن إبراهيم، قال: حدثنا عزرة (^٢)، قال: حدثنا ثمامة بن عبد الله بن أنس، عن أنس بن مالك، أن النبيّ ﷺ كان إذا شرب تنفس ثلاثًا (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٤٨/ ب).\n(^٢) الملتقى في عَزْرة.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥١).","vol":"16","page":337},{"text":"٨٦٥٦ - حدثنا أبو داود الحرّاني -هو سليمان بن سيف- قال: حدثنا أبو عَتَّاب (^١)، قال: حدثنا عَزْرة بن ثابت (^٢)، وعبد الله بن المثنى الأنصاري (^٣)، عن ثمامة بن عبد الله بن أنس، أنّ أنسًا كان إذا شرب تنفس ثلاثًا.\nقال أنس: كان رسول الله ﷺ إذا شرب تنفس ثلاثًا (^٤).\n_________\n(^١) هو سهل بن حماد العنقري.\n(^٢) ملتقى الإسناد في عزرة بن ثابت، ومن طريق عبد الله بن المثنى الأنصاري الملتقى مع مسلم في ثمامة بن عبد الله.\n(^٣) هو: عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري، أبو المثنى البصري.\n(^٤) نهاية / (ل ٧/ ٤٢/ أ)، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥١).","vol":"16","page":337},{"text":"٨٦٥٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا هشام (^١)، عن أبي عصام، عن أنس بن مالك، أن رسول الله ﷺ كان إذا شرب تنفس ثلاثًا. ويقول: هو أهنأ (^٢) وأمرأ (^٣)، وأبرأ (^٤) (^٥).\n_________\n(^١) ملتقى الإسناد مع مسلم في هشام الدستوائي.\n(^٢) أهنأ: بالهمز من الهنء، والمعنى يصير هنيئًا، وأصل الهنء الإصلاح والكفاية، يقال للطعام هنئ: إذا صلح به البدن.\nانظر: الفائق في غريب الحديث (٢/ ٤٠٥)، الفتح (١١/ ٢٢٧).\n(^٣) أمرأ: بالهمز من المراءة، يقال: مرَأ الطعام -بفتح الراء- يمرأ -بفتحها ويجوز كسرها- صار مَرِيًّا. انظر: النهاية (٤/ ٣١٣)، الفتح (١١/ ٢٢٧).\n(^٤) أبرأ: بالهمز من البراءة أو من البرء أي: يبرأ من الأذى والعطش.\nانظر: النهاية (١/ ١١٢)، الفتح (١١/ ٢٢٧).\n(^٥) أخرجه مسلم كتاب الأشربة، باب كراهية التنفس في نفس الإناء (٣/ ١٦٠٣)، حديث رقم (١٢٣) الإسناد الثاني، وعند مسلم في الحديث المحال عليه \"أروى\" لا \"أهنأ\" كما عند أبي عوانة.\nوأخرج البخاري في الأشربة شطره الأول في الشرب بنفسين أو ثلاثة، حديث رقم (٥٦٣١)، انظر: الفتح (١١/ ٢٢٦).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث، ومسلم لم يذكره، وأحال على متن حديث عبد الوارث عن أبي عصام، وليس في متن الحديث المحال عليه في مسلم قوله: \"أهنأ\" وفيه \"أروى\"، وقد أخرج هذه اللفظة في الحديث أبو داود في السنن (٤/ ١١٤).","vol":"16","page":338},{"text":"٨٦٥٨ - حدثنا أبو داود السجزي، وأبو أمية، قالا: حدثنا مسلم (^١)،\n⦗٣٣٩⦘ قال: حدثنا هشام الدستوائي (^٢) بمثله (^٣).\n_________\n(^١) هو: مسلم بن إبراهيم.\n(^٢) هشام الدستوائي هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، وأخرج البخاري بعضه كما تقدم بيانه في حديث رقم (٨٦٥٧).","vol":"16","page":338},{"text":"٨٦٥٩ - حدثنا أبو جعفر أحمد بن سعيد الدارمي، قال: حدثنا حبان بن هلال، قال: حدثنا عبد الوارث بن سعيد (^١)، قال: حدثنا أبو عصام، عن أنس بن مالك، قال: كان رسول الله ﷺ يتنفس في الشراب ثلاثًا ويقول: إنه أرْوى (^٢)، وأبرأ، وأمرأ\" (^٣).\nقال أنس: وأنا أتنفس في الإناء ثلاثًا.\n_________\n(^١) ملتقى الإسناد مع مسلم في عبد الوارث بن سعيد.\n(^٢) أروى: من الرِّي -بكسر الراء غير مهموز- أي أكثر ريًّا. انظر: الفتح (١١/ ٢٢٧).\n(^٣) أخرجه مسلم كتاب الأشربة، باب كراهية النفس في الإناء، واستحباب التنفس ثلاثًا خارج الإناء (٣/ ١٦٠٢) حديث رقم (١٢٣).\nوأخرج البخاري أوله دون قوله: \"إنه أروى، وأبرأ، وأمرأ\" في الأشربة، باب الشرب بنفسين أو ثلاثة، حديث رقم (٥٦٣١)، انظر: الفتح (١١/ ٢٢٦).","vol":"16","page":339},{"text":"٨٦٦٠ - حدثنا الصاغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا عبد الوارث (^١)، قال: حدثنا أبو عصام، عن أنس بن مالك، قال كان رسول الله ﷺ يتنفس في الشراب ثلاثًا، ويقول: \"إنه أبرأ وأروى، وأمرأ\" (^٢).\nقال أنس: وأنا أتنفس في الشراب ثلاثًا.\n_________\n(^١) الملتقى مع مسلم في عبد الوارث.\n(^٢) أخرجه مسلم، وأخرج البخاري أوله، كما تقدم في حديث رقم (٨٦٥٩).","vol":"16","page":339},{"text":"٨٦٦١ - حدثنا يوسف بن مسلم، قال: حدثنا داود بن معاذ (^١)، قال: حدثنا عبد الوارث (^٢)، عن أبي عصام، عن أنس، قال: كان النبيّ ﷺ إذا شرب في الإناء تنفس ثلاثًا. فذكر مثله (^٣).\n_________\n(^١) في حاشية الأصل: لعله ابن منصور ا. هـ أي داود بن منصور. لكن النسخ متفقة على ما جاء في الأكل، ولعل الناسخ كتب ذلك بناءً على الحديث التالي فإن يوسف بن مسلم يروي فيه عن داود بن منصور.\nوداود بن معاذ هو: العَتكي، أبو سليمان البصري.\n(^٢) عبد الوارث ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥٩).","vol":"16","page":340},{"text":"٨٦٦٢ - وحدثنا يوسف أيضًا (^١) قال: حدثنا داود بن منصور (^٢)، قال عبد الوارث بن سعيد (^٣): كنت يومًا عند هشام الدستوائي جالسًا، فمرّ بنا أبو عصام، فقلت: إنَّ هذا الشيخ يحدث عن أنس بحديث غريب، فدعوته (^٤) فحدثني فإذا هشام بعد يخالفني، وغلط فيه وقال: إنه أهنأ، وأمرأ، وأبرأ (^٥).\n_________\n(^١) هو: ابن مسلم المصيصي المتقدم في الحديث السابق.\n(^٢) النسائي، أبو سليمان الثَّغْري.\n(^٣) الملتقى في عبد الوارث بن سعيد.\n(^٤) نهاية (ك ٤/ ٢٤٩/ أ).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٥٩).\nمن فوائد الاستخراج: فيه ذكر عبد الوارث بن سعيد لخلاف هشام الدستوائي له في لفظة من ألفاظ الحديث، حيث يرويه عبد الوارث \"أروى، وأبرأ، وأمرأ\"، ويرويه =\n⦗٣٤١⦘ = هشام \"أهنأ، وأمرأ، وأبرأ\" وهذه الرواية تدل على حفظ عبد الوارث لروايته، وأنها مقدمة على رواية هشام في هذا الحديث، وإن كان مسلم ﵀ لم يعتبر هذا الاختلاف، وأخرج الحديث من طريق هشام، وقال في آخره: بمثله، أي بمثل رواية عبد الوارث، إلا أن أبا عوانة أخرج رواية هشام من طريقين عنه كلها فيها ما ذكره عبد الوارث \"أهنأ\" وتقدم أن رواية هشام أخرجها أبو داود بسند صحيح في السنن (٤/ ١١٤).","vol":"16","page":340},{"text":"<span data-type='title' id=toc-1164>بَيَانُ وُجُوبِ دَفْعِ الشَّارِبِ فَضْلَ شَرَابِهِ إِلى مَن عن يَمينِه وإِن كَان مَن يَسارُهُ أَكبَرُ مِنهُ وأَفْضَل.</span>","vol":"16","page":341},{"text":"٨٦٦٣ - حدثنا شعيب بن عمرو الدمشقي (^١)، وأخبرنا عبد الرحمن بن بشر، قالا: حدثنا سفيان بن عيينة (^٢)، عن الزهري، سمع أنس بن مالك يقول: قدم رسول الله ﷺ المدينة وأنا ابن عشر سنين، ومات وأنا ابن عشرين سنة، وكنَّ أمهاتي يَحْثُثْنني على خدمته، فدخل علينا النبيّ ﷺ دارنا، فحلبنا له من شاة داجن (^٣) وشِيب (^٤) له من ماء بئر في الدار، وأبو بكر عن شماله وأعرابي عن يمينه، فشرب النبيّ ﷺ\n⦗٣٤٢⦘ وعمر ناحية، فقال عمر: يا رسول الله: أعط أبا بكر، فناوله الأعرابي وقال: \"الأيمن فالأيمن\" (^٥).\n_________\n(^١) الضبعي، أبو محمد.\n(^٢) ملتقى الإسناد مع مسلم في سفيان بن عيينة.\n(^٣) داجن: هي الشاة التي يعلفها الناس في منازلهم (النهاية ص ٢٩٨) مادة: \"دجن\".\n(^٤) شيب: من شَوَب، وأصل الشوب: الخلط. وجاء بمعنى: الغش.\nانظر: غريب الحديث لابن الجوري (١/ ٥٦٦)، الفائق (٢/ ٢٦٩)، النهاية (٢/ ٥٠٧).\n(^٥) أخرجه مسلم، كتاب الأشربة، باب استحباب إدارة الماء واللبن ونحوهما عن يمين المبتدئ (٣/ ١٦٠٣) حديث رقم (١٢٥).\nوالبخاري كتاب المساقاة، باب من رأى صدقة الماء وهبته، ووصيته جائزة، حديث رقم (٢٣٥٢) انظر: الفتح (٥/ ٣٠١).","vol":"16","page":341},{"text":"٨٦٦٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس، وقُرَّة، ومالك (^١)، عن ابن شهاب، عن أنس بن مالك، عن رسول الله ﷺ أنَّه أُتي بلبن قد شِيْبَ بماء، وعن يمينه أعرابي، وعن يساره أبو بكر، فشرب ثم أعطى الأعرابي فضله، وقال: \"الأيمن، فالأيمن\" (^٢).\n_________\n(^١) الملتقى مع مسلم في مالك بن أنس، ومن طريق يونس وقرة في ابن شهاب.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٦٦٣) ورقمه عند مسلم (١٢٤).\nوأخرجه البخاري من طريق مالك، عن الزهري في كتاب الأشربة، باب الأيمن فالأيمن، حديث رقم (٥٦١٩) انظر: الفتح (١١/ ٢٠٤).","vol":"16","page":342},{"text":"٨٦٦٥ - حدثنا: السُّلمي (^١)، ومحمد بن إسحاق بن الصباح، والصاغاني، والدَّبري، عن عبد الرزاق، عن معمر، عن الزهري (^٢)، عن أنس نحوه، وقال فيه:\n⦗٣٤٣⦘ قال عمر: يا رسول الله أَعْطِ أبا بكر عندك، وخشي أن يعطيه الأعرابي (^٣).\nمن هنا لم يخرجاه.\n_________\n(^١) هو: أحمد بن يوسف.\n(^٢) الملتقى مع مسلم في الزهري.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٣).\nوقوله: \"وخشي أن يعطيه الأعرابي\" ليست في مسلم، وهي في البخاري بلفظ: \"وخاف أن يعطيه الأعرابي\".","vol":"16","page":342},{"text":"٨٦٦٦ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا بشر بن بكر ح\nوحدثنا ابن عوف (^٢)، قال: حدثنا أبو المغيرة (^٣)، كلاهما، عن الأوزاعي ح\nوحدثنا يوسف بن مسلم، قال: حدثنا حجاج (^٤)، عن ابن جريج ح\nوحدثني ابن عزيز (^٥)، حدثني سلامة، عن عقيل ح\nوحدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح ح (^٦)\n⦗٣٤٤⦘ وحدثنا أبو يوسف الفارسي (^٧)، والصاغاني، وأبو أمية، قالوا: حدثنا أبو اليمان، قال: أخبرنا شعيب ح\nوحدثنا أحمد بن هاشم الأنطاكي (^٨)، وأبو يوسف (^٩)، قالا: حدثنا حجاج بن أبي منيع (^١٠)، عن جده (^١١) ح\nوحدثنا الصاغاني، قال: حدثنا حاجب بن الوليد (^١٢)، قال: حدثنا محمد ابن حرب، قال: حدثنا الزبيدي (^١٣) ح\nوحدثنا ابن الفَرَجي (^١٤)، قال: حدثنا إبراهيم بن المنذر، قال: حدثنا\n⦗٣٤٥⦘ عمر بن عثمان (^١٥)، عن أبيه ح\nوحدثنا مسرور بن نوح (^١٦)، قال: حدثنا إبراهيم بن المنذر، قال: حدثنا عبد الله بن موسى (^١٧)، عن أسامة (^١٨)، كلهم، عن الزهري (^١٩)، عن أنس بنحوه ومعناه (^٢٠).\n_________\n(^١) في (ك) \"أخبرنا\".\n(^٢) هو: محمد بن عوف الحمصي.\n(^٣) هو: عبد القدوس بن الحجاج الخولاني.\n(^٤) هو حجاج بن محمد المصيصي.\n(^٥) هو: محمد بن عزيز الأيلي.\n(^٦) نهاية (ك ٤/ ٢٤٩/ ب).\n(^٧) هو: يعقوب بن سفيان الفسوي.\n(^٨) هو: أحمد بن هاشم بن الحكم بن مروان الأنطاكي نزيل أذَنة.\n(^٩) هو: يعقوب بن سفيان الفسوي.\n(^١٠) هو: حجاج بن يوسف بن أبي منيع عبيد الله بن أبي زياد الرُّصافي.\n(^١١) هو: عبيد الله بن أبي زياد الشامي الرُّصافي.\n(^١٢) ابن ميمون الأعور، أبو أحمد الشامي. ت / ٢٢٨ هـ.\nقال عبد الخالق بن منصور: \"سألت ابن معين عنه، فقال: لا أعرفه، وأحاديثه صحيحة\"، وذكره ابن حبان في الثقات وقال: \"كان راويًا للشاميين \"، وقال الخطب البغدادي: \"كان ثقة\"، وقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق\".\nانظر: الثقات (٨/ ٢١٢)، تاريخ وفاة الشيوخ الذين أدركهم البغوي (ص ٥١)، الجرح والتعديل (٢/ ٢٨٥)، تاريخ بغداد (٨/ ٢٧٠)، الكاشف (١/ ١٣٦)، التقريب (ص ٢٠٨).\n(^١٣) هو: محمد بن الوليد بن عامر.\n(^١٤) هو: محمد بن يعقوب الفَرَجي.\n(^١٥) عمر بن عثمان بن عمر بن موسى التيمي.\nوجاء في الأصل: \"عمرو بن عثمان\" والصواب ما جاء في (ك) و(ل) \"عمر\" انظر التعليق على اسمه في حديث (٨٥٥٦).\n(^١٦) الذهلي الإسفراييني، أبو بشر.\n(^١٧) ابن إبراهيم بن طلحة بن عبيد الله القرشي التيمي، أبو محمد.\n(^١٨) ابن زيد الليثيِّ.\n(^١٩) ملتقى الإسناد مع مسلم في الزهري، ومقصد المصنف من قوله \"من هنا لم يخرجه\": أي هذه الطرق عن الزهري.\n(^٢٠) أخرجه مسلم والبخاري انظر حديث رقم (٨٦٦٣).","vol":"16","page":343},{"text":"٨٦٦٧ - حدثنا يعقوب بن سفيان، قال: حدثنا المعلى بن أسد، قال: حدثنا وهيب (^١)، عن النعمان بن راشد (^٢)، عن الزهري (^٣)، عن أنس، أنّ النبيّ ﷺ أُتِي بإناء فيه لبن، وعن يمينه رجل أعرابي، وعن\n⦗٣٤٦⦘ يساره عبد الرحمن بن عوف (^٤)، فشرب منه، ثم أعطى الأعرابي وقال: \"الأيمن فالأيمن\" (^٥).\nكذا قال وهيب، عن النعمان.\n_________\n(^١) هو: وهيب بن خالد بن عجلان.\n(^٢) الجزري، أبو إسحاق الرّقي.\n(^٣) الزهري ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ٤٣/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٣).\nوليس عندهما: \"وعن يساره عبد الرحمن بن عوف\" بل: \"وعن يساره أبو بكر\".\nوسند الحديث عند أبي عوانة ضعيف لضعف النعمان بن راشد. ولم أجد ذكرا لعبد الرحمن بن عوف فيما رجعت إليه من المصادر، إلا أن الحافظ قال في الفتح (٥/ ٣٠٣): \"روى الإسماعيلي عن طريق وهيب عن معمر، عن الزهري فقال: عبد الرحمن بن عوف: أعط أبا بكر\" وهو شذوذ خالف فيه معمر أصحاب الزهري، فعندهم فقال عمر. وعزا ذلك إلى وهم معمر لأنَّه فيما حدث به بالبصرة وهم؛ فاعتبر الحافظ إسناد قول عمر \"أعط أبا بكر\" إلى عبد الرحمن بن عوف شذوذ وهنا ذكر عبد الرحمن بن عوف \"عن يسار النبيّ ﷺ\" وهو منكر خالف فيه النعمان بن راشد أصحاب الزهري.","vol":"16","page":345},{"text":"٨٦٦٨ - ز- حدثني محمد بن علي بن ميمون الرَّقي (^١)، قال: حدثنا النفيلي (^٢) ح\nوحدثنا الصاغاني، قال: حدثنا أحمد بن أبي شعيب (^٣) ح\n⦗٣٤٧⦘ وحدثنا يزيد بن عبد الصمد، وابن شبابان (^٤)، قالا: حدثنا الحسن بن أحمد بن أبي شعيب (^٥)، قالوا: حدثنا مسكين بن بكير (^٦)، عن الأوزاعي، عن ابن شهاب، عن أنس بن مالك، أن النبيَّ ﷺ شرب قائمًا (^٧).\n⦗٣٤٨⦘ إلى هنا لم يخرجاه (^٨).\n_________\n(^١) أبو العباس العطار.\n(^٢) هو عبد الله بن محمد النفيلي.\n(^٣) هو: أحمد بن عبد الله بن مسلم أبو الحسن الحراني القرشي. ت / ٢٣٣ هـ. =\n⦗٣٤٧⦘ = قال أبو حاتم: \"صدوق ثقة\"، وقال الحافظ: \"ثقة\".\nانظر: الجرح والتعديل (٢/ ٥٧)، تهذيب الكمال (١/ ٣٦٧)، التقريب (ص ٩٢).\n(^٤) هو: أحمد بن محمد بن موسى المكي.\n(^٥) هو: الحسن بن أحمد بن عبد الله بن مسلم الحراني. ت / ٢٥٢ هـ أو نحوها.\nقال ابن حبان: \"كان راويًا لمسكين بن بكير\"، وقال علي بن الحسن الحراني: \"ثقة مأمون\"، وقال الخطيب: \"كان ثقة\".\nانظر: الثقات (٨/ ١٧٤)، تاريخ بغداد (٧/ ٢٦٦)، تهذيب الكمال (٦/ ٤٨).\n(^٦) الحراني، أبو عبد الرحمن. ت/ ١٨٩ هـ.\nقال الحسين الرازي عن ابن معين: \"لا بأس به\"، وقال الأثرم: \"سمعت أحمد يحسن أمر مسكين بن بكير\"، وقال أبو داود: \"سمعت أحمد يقول: لا بأس به لكن في حديثه خطأٌ\"، وقال أبو حاتم: \"لا بأس به، كان صالح الحديث يحفظ\"، قال الحافظ: \"صدوق يخطئ\". انظر: سؤالات أبي داود لأحمد (ص ٢٧٣)، الجرح والتعديل (٨/ ٣٢٩)، تهذيب الكمال (٢٧/ ٤٨٣)، التقريب (ص ٩٣٧).\n(^٧) هذا الحديث من الزوائد، وسند أبي عوانة حسن، وأخرج الحديث أبو يعلى في المسند (٦/ ٢٦٠)، والبزار (كشف الأستار (٣/ ٣٤٣)، وابن جرير (كما في إتحاف المهرة (٢/ ٣٢٤): كلهم من طريق مسكين بن بكير، عن الأوزاعي به. وعند =\n⦗٣٤٨⦘ = البزار: \"شرب لبنا\".\nقال الهيثمي في المجمع (٥/ ٧٩): \"رجال أبي يعلى والبزار رجال الصحيح\".\nوأخرجه -أيضًا- الطحاوي في شرح معاني الآثار (٤/ ٢٧٤)، وشرح مشكل الآثار (٥/ ٣٥٣)، والطبراني في الأوسط (٦/ ٣٦٩)، كلاهما من طريق شريك، عن حميد، عن أنس، عند الطحاوي: \"شرب من قربة معلقة قائمًا\" وعند الطبرانيّ: \"دخل مسجدهم فشرب وهو قائم\"، وشريك هو ابن عبد الله النخعي، صدوق يخطئ كثيرًا تغير حفظه منذ ولي القضاء. انظر: التقريب (ص ٤٣٦).\n(^٨) قوله: \"إلى هنا لم يخرجاه\" ليس في (ل).","vol":"16","page":346},{"text":"٨٦٦٩ - حدثنا أبو داود الحراني، قال: حدثنا أبو جعفر النفيلي (^١)، قال: حدثنا زهير (^٢)، قال: حدثنا عبد الله بن عبد الرحمن الأنصاري (^٣)، عن أنس بن مالك قال: انطلق رسول الله ﷺ ومعه أبو بكر وعمر وأناس من الأعراب، حتى دخل دارنا، فحلبنا له شاة، وَشن (^٤) عليه من ماء بئرنا، فشرب، وأبو بكر عن يساره، وعمر مستقبله، وعن يمينه أعرابي، فقال عمر: أبو بكر يا رسول الله، فأعطاه\n⦗٣٤٩⦘ الأعرابي وقال: \"الأيمنون\" (^٥).\n_________\n(^١) هو عبد الله بن محمد.\n(^٢) هو: زهير بن معاوية.\n(^٣) ملتقى الإسناد مع مسلم في عبد الله بن عبد الرحمن.\n(^٤) الشَّن: الرش المتفرق، والصب المنقطع. انظر: مشارق الأنوار (٢/ ٥٤)، النهاية (٢/ ٥٠٧).\n(^٥) أخرجه مسلم، كتاب الأشربة باب استحباب إدارة الماء واللبن ونحوهما على يمين المبتدئ (٣/ ١٦٠٤) حديث رقم (١٢٦).\nوالبخاري، كتاب الهبة: باب من استسقى، حديث رقم (٨٦٦٣) انظر: الفتح (٥/ ٥١٥).","vol":"16","page":348},{"text":"٨٦٧٠ - حدثنا (^١) محمد بن إسماعيل الصائغ، قال: حدثنا يحيى بن أبي بكير، قال حدثنا زهير (^٢)، قال: حدثنا عبد الله بن عبد الرحمن أبو طُوالة (^٣)، عن أنس بن مالك، أن النبيَّ ﷺ شرب وأعطى من عن يمينه، ثم قال: \"الأيمنون\" (^٤).\nثم قال أنس: فهي سنة، فهي سنة.\n_________\n(^١) نهاية (ك ٤/ ٢٥٠/ أ).\n(^٢) هو: زهير بن معاوية.\n(^٣) أبو طُوَالة: -بضم الطاء المهملة، التقريب (ص ٥٢٢) - وهو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٩).","vol":"16","page":349},{"text":"٨٦٧١ - حدثنا أبو المثنى معاذ بن المثنى، قال: حدثنا القعبي (^١)، قال: حدثنا سليمان بن بلال (^٢)، عن عبد الله بن عبد الرحمن بن معمر أبي طوالة، أنَّه سمع أنس بن مالك يحدث قال (^٣): أَتَي رسول الله ﷺ في دارنا فاستسقى، قال أنس: فحلبنا له شاة لنا، قال: ثم\n⦗٣٥٠⦘ شبناه (^٤) من ماء بئرنا هذه. قال: فأعطيته رسول الله ﷺ وأبو بكر عن يساره وعمر وُجاهه (^٥)، وأعرابي عن يمينه، فلمَّا فرغ رسول الله ﷺ من شربه، قال له عمر: هذا أبو بكر يا رسول الله، فأعطى رسول الله ﷺ الأعرابي، ولم يعط أبا بكر وعمر، وقال رسول الله ﷺ: \"الأيمنون\"، ثلاث مرات (^٦).\n_________\n(^١) هو عبد الله بن مسلمة بن قَعنب القَعنبي.\n(^٢) سليمان بن بلال ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٤٤/ أ).\n(^٤) في حاشية الأصل و(ل) و(م): \"سقيناه\".\n(^٥) وجاهه: -بكسر الواو وضمها-: مقابله وتلقاء وجهه.\nالنهاية (٥/ ١٥٩).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٩).","vol":"16","page":349},{"text":"٨٦٧٢ - حدثنا علي بن المبارك الصنعاني، قال: حدثنا إسماعيل بن أبي أويس، قال: حدثنا سليمان بن بلال بمثله (^١).\nزاد ابن أبي أويس: قال أنس: فهي سنة، فهي سنة، فهي سنة (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في سليمان بن بلال.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٩).","vol":"16","page":350},{"text":"٨٦٧٣ - حدثني أبي (^١)، قال: حدثنا علي بن حُجر (^٢)، قال: حدثنا إسماعيل بن جعفر، قال: حدثنا أبو طُوالة، أَنَّه سمع أنس بن مالك يقول:\n⦗٣٥١⦘ أَتَانا رسول الله ﷺ في دارنا فذكر نحوه، وفيه: قال عمر: يا رسول الله أبو بكر -يؤذنه به ليعطيه فضله-، فأعطاه رسول الله ﷺ الأعرابي، قال أنس: فهي سنة (^٣).\n_________\n(^١) هو: إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٢) علي بن حُجْر -بضم المهملة وسكون الجيم- التقريب (ص ٦٩١) -وهو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٦٩).","vol":"16","page":350},{"text":"٨٦٧٤ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أخبرنا مالك (^٢)، عن أبي حازم (^٣) بن دينار، عن سهل بن سعد، أنَّ رسول الله ﷺ (^٤) أتي بشراب فشرب منه، وعن يمينه غلام، وعن يساره الأشياخ (^٥)، فقال للغلام: أتأذن لي أن أعطي هؤلاء، قال الغلام: لا والله يا رسول الله لا أوثر بن صيبي منك أحدًا، فَتلَّهُ (^٦) رسول الله ﷺ في يده (^٧).\n_________\n(^١) في (ل): \"أخبرنا\".\n(^٢) مالك هو ملتقى الإسناد مع مسلم.\n(^٣) في (م): \"عن أبي جابر\" وهو خطأٌ.\n(^٤) نهاية (ك ٤/ ٢٥٠/ ب).\n(^٥) نهاية (ل ٧/ ٤٤/ ب).\n(^٦) فَتَلَّهُ: أي دفعه إليه وألقاه في يده. انظر: مشارق الأنوار (١/ ١٢١)، النهاية (١/ ١٩٥)، مجمع بحار الأنوار (١/ ٢٧١).\n(^٧) أخرجه مسلم كتاب الأشربة، باب استحباب إدارة الماء واللبن ونحوهما عن يمين المبتديء (٣/ ١٦٠٤) حديث رقم (١٢٧).\nوالبخاري، كتاب المظالم، باب إذا أذن له أو أحلَّه ولم يبين كم هو، حديث رقم (١٤٥١) انظر: الفتح (٥/ ٣٩٢).","vol":"16","page":351},{"text":"٨٦٧٥ - حدثنا أبو إسماعيل (^١)، قال: حدثنا القعنبي (^٢)، عن مالك (^٣) بمثله (^٤)\n_________\n(^١) هو: محمد بن إسماعيل الترمذي.\n(^٢) هو: عبد الله بن مسلمة.\n(^٣) مالك ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٧٤).","vol":"16","page":352},{"text":"٨٦٧٦ - حدثني إسماعيل بن إبراهيم أبو الأحوص، قال: حدثنا أبو رجاء قتيبة بن سعيد (^١)، قال: حدثنا يعقوب، عن أبي حازم، أَنَّه سمع سهل بن سعد يقول: أُتِي رسول الله ﷺ بقدح فشرب، وعن يمينه غلام وهو أحدث القوم، والأشياخ عن يساره، فقال للغلام: ائذن لي أن أعطي الأشياخ، فقال: ما كنت لأُوثِرَ بنصيبي منك أحدًا يا رسول الله، فأعطاه إياه (^٢).\n_________\n(^١) الملتقى مع مسلم في قتيبة بن سعيد.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٦٧٤) ورقمه عند مسلم (١٢٨).\nوأخرجه البخاري عن قتيبة في كتاب المساقاة، باب من رأى أنّ صاحب الحوض والقربة أحق بمائه، حديث رقم (٢٣٦٦) انظر: الفتح (٥/ ٣١٧).","vol":"16","page":352},{"text":"٨٦٧٧ - حدثنا هاشم بن يونس العَصَّار (^١) -بمصر- قال: حدثنا ابن\n⦗٣٥٣⦘ أبي مريم (^٢)، قال: أخبرنا أبو غسان (^٣)، حدثني أبو حازم (^٤)، عن سهل بن سعد قال: أُتِيَ رسول الله ﷺ بقدح فشرب منه، وعن يمينه غلام أصغر القوم، والأشياخ عن يساره، فقال للغلام: ائذن لي أن أعطي الأشياخ، فقال: ما كنت لأُوثِر بفضلي منك أحدًا يا رسول الله.\nقال: فأعطاه إياه (^٥).\n_________\n(^١) العَصَّار -بفتح العين المهملة، وتشديد الصاد، وفي آخرها الراء المهملة، نسبة إلى عصر الدهن، الأنساب (٤/ ١٩٩) -.\n(^٢) هو: سعيد بن الحكم بن أبي مريم.\n(^٣) هو: محمد بن مطرِّف بن داود الليثيِّ المدني.\n(^٤) أبو حازم بن دينار هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٦٧٤) ورقمه عند مسلم (١٥٨).\nوأخرجه البخاري من طريق سعيد بن الحكم بن أبي مريم في كتاب المساقاة، باب من رأى صدقة الماء، حديث رقم (٢٣٥١) انظر: الفتح (٥/ ٣٠١).","vol":"16","page":352},{"text":"٨٦٧٨ - حدثنا علي بن حرب الطائي، قال: حدثنا القاسم بن يزيد (^١) -يعني الجَرْمي-، عن هشام بن سعد (^٢)، عن أبي حازم (^٣)، عن سهل بن سعد، قال: كنت عند النبيّ ﷺ فأتي بشراب، وعن يمينه غلام، وعن يساره أشياخ، فشرب اللبن (^٤)، وقال للغلام: أتأذن فأسقي\n⦗٣٥٤⦘ الأشياخ، قال: ما كنت لأُوثِر بسؤرك (^٥) أحدًا، فسقاه وتركهم (^٦).\n_________\n(^١) الجَرْمي -بفتح الجيم، وسكون الراء المهملة، نسبة إلى جَرْم قبيلة من اليمين.\nالأنساب (٢/ ٤٧).\n(^٢) المدني، أبو عباد القرشي، مولى آل أبي لهب.\n(^٣) أبو حازم -وهو سلمة بن دينار- ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ٤٥/ أ).\n(^٥) السؤر: البقية، ويستعمل في الطعام والشراب. النهاية (٢/ ٣٢٥).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٧٤).","vol":"16","page":353},{"text":"٨٦٧٩ - حدثني محمد بن محمد الجُذُوعي (^١) القاضي، عن أبي محمد الخطابي (^٢)، قال: حدثنا عبد العزيز بن أبي حازم (^٣)، قال: حدثني أبي، عن سهل، أن النبيّ ﷺ أتي بقدح فشرب، وعن يمينه (^٤) غلام حدثَ، والأشياخ عن يساره، فلمَّا شرب قال: أتأذن لي يا غلام أن أعطي الأشياخ، قال الغلام: ما كنت لأُوثِر بفضلك يا رسول الله أحدًا، فأعطاه إياه (^٥).\n_________\n(^١) الجُذُوعي: -بضم الجيم، والذال المعجمة، وفي آخرها العين المهملة، نسبة إلى الجذوع، الأنساب (٢/ ٣٤) -.\nوهو: محمد بن محمد بن إسماعيل بن شداد الأنصاري. ت / ٢٩١ هـ.\nقال الخطيب: \"كان ثقة\". انظر: تاريخ بغداد (٣/ ٢٠٥)، تاريخ الإسلام (٢٢/ ٢٩٠).\n(^٢) هو: عبد الله بن عمر بن عبد الرحمن بن عبد الحميد.\n(^٣) الملتقى مع مسلم في عبد العزيز بن أبي حازم.\n(^٤) نهاية (ك ٤/ ٢٥١/ أ).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٧٤).","vol":"16","page":354},{"text":"<span data-type='title' id=toc-1165>مبتدأ كتاب الأطعمة</span>","vol":"16","page":355},{"text":"منْ ذَلِكَ: وُجُوبُ التَّسْميةِ عِندَ حُضُورِ الطَّعَامِ، وَحُضور الشَّيطَان إِذا تُرِكَت التَّسميةُ، وَبَيَانُ السُّنَّةِ في القَومِ إِذا حَضَروا الطعَامَ معَ إِمامٍ أن لا يَبدؤا بِالأَكلِ قَبْلَ الإِمَامِ، وَثَوابُ الطاعمِ الشَّاكِرِ.","vol":"16","page":355},{"text":"٨٦٨٠ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، عن الأعمش، عن خيثمة، عن أبي حذيفة، عن حذيفة قال: كنا إذا حضرنا مع رسول الله ﷺ ح\nوحدثنا أبو داود السجزي، قال: حدثنا عثمان بن أبي شيبة (^٢)، قال: حدثنا أبو معاوية، عن الأعمش عن خيثمة، عن أبي حذيفة، عن حذيفة قال: كنا إذا حضرنا مع رسول الله ﷺ طعامًا لم يضع أحدنا يده حتى يبدأ (^٣) رسول الله ﷺ فيضع يده، وإنَّا حضرنا معه مرة طعامًا فجاء أعرابي، فكأنَّما يُدْفَع، قال: فذهب ليضع يده في الطعام قال: فأخذ رسول الله ﷺ بيده، وقال: وجاءت جارية كأنَّها\n⦗٣٥٦⦘ تدفع (^٤)، فذهبت لتضع يدها في الطعام، قال: فأخذ رسول الله ﷺ بيدها، وقال: \"إنّ الشيطان ليستحل الطعام الذي لم يذكر اسم الله عليه، وإنَّه جاء بهذا الأعرابي ليستحل به، فأخذت بيده، وجاء بهذه الجارية يستحل بها، فأخذت بيدها، فوالذي نفسي بيده، إنّ يده في يده (^٥) مع أيديهما\" (^٦).\nقال علي: لفي يدي مع يدهما.\n_________\n(^١) أبو معاوية -محمد بن خازم الضرير- هو ملتقى الإسناد مع مسلم.\n(^٢) هو: عثمان بن محمد بن إبراهيم بن عثمان العبسي -مولاهم- أبو الحسن الكوفي.\n(^٣) نهاية (ل ٧/ ٤٥/ ب).\n(^٤) وفي رواية: \"تُطرد\"، انظر الحديث الآتي (٨٦٨١) قال النووي: \"يعني: لشدة سرعتها\". شَرح النووي على مسلم (١٣/ ٢٠٠).\n(^٥) هكذا في الأصل، وفي (ل) و(م): \"إن يده في يدي\"، وهذا هو الموافق لرواية مسلم.\n(^٦) أخرجه مسلم، كتاب الأشربة، باب آداب الطعام (٣/ ١٥٩٧)، حديث رقم (١٠٢).","vol":"16","page":355},{"text":"٨٦٨١ - حدثنا عباس الدوري، قال: حدثنا عمر بن حفص بن غياث (^١)، قال: حدثنا أبي، قال: حدثنا الأعمش (^٢)، قال: حدثني خيثمة، حدثني أبو (^٣) حذيفة، عن حذيفة قال: كنّا إذا دعينا مع رسول الله ﷺ إلى طعام كففنا أيدينا حتى يضع رسول الله ﷺ يده، فدعينا إلى طعام فجاء أعرابي، كأنما يُطْرَد حتى أهوى بيده فأخذ رسول الله ﷺ بيده فأجلسه، ثم جاءت جارية كأنها تُطْرَد حتى أهوت بيدها، فأخذ رسول الله ﷺ بيدها، فأجلسها،\n⦗٣٥٧⦘ ثم قال رسول الله ﷺ: \"لمّا أعييناه إلا بذكر اسم الله جاء بهذا الأعرابي ليستحل به طعامنا فأخذت بيده، فأجلسته (^٤)، ثم جاء بهذه الجارية ليستحل بها طعامنا، فأخذت بيدها فأجلستها، فوالذي نفسي بيده إِنَّ يده لفي يدي مع يدها، ثم سمَّى الله وأكل\" (^٥).\nرواه إسحاق (^٦) عن عيسى بن يونس، عن الأعمش، وقال في آخره: \"ثم ذكر اسم الله وأكل\".\n_________\n(^١) النخعي، أبو حفص الكوفي.\n(^٢) الأعمش ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٥١/ ب).\n(^٤) نهاية (ل ٧/ ٤٦/ أ).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٦٨٠) ورقمه عند مسلم (١٠٢)، الإسناد الثاني.\n(^٦) وعن إسحاق -وهو ابن إبراهيم الحنظلي- أخرجه مسلم في كتاب الأشربة، باب آداب الطعام والشراب (٣/ ١٥٩٧) حديث رقم (١٠٢) الإسناد الثاني.","vol":"16","page":356},{"text":"٨٦٨٢ - وحدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا عبد الرحمن (^١)، عن سفيان، عن الأعمش بإسناده نحوه، وقال النبيّ ﷺ: \"بسم الله كلوا\" (^٢).\n_________\n(^١) عبد الرحمن بن مهدي هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٦٨٠) وهو عند مسلم برقم (١٠٢)، الإسناد الثالث.","vol":"16","page":357},{"text":"٨٦٨٣ - حدثنا أبو أمية، قال: حدثنا يحيى بن حمَّاد، قال: حدثنا أبو عوانة (^١) [ح] (^٢).\n⦗٣٥٨⦘ قال (^٣) وحدثنا عبيد الله بن موسى، عن شيبان (^٤)، كلاهما، عن الأعمش (^٥)، عن خيثمة، عن أبي حذيفة، عن حذيفة عن النبيّ ﷺ قال: \"إنّ الشيطان يستحلّ الطعام إذا لم يذكر اسم الله عليه\" (^٦).\n_________\n(^١) هو الوضاح بن عبد الله.\n(^٢) \"ح\" زيادة من (م).\n(^٣) القائل: هو أبو أمية.\n(^٤) شيبان بن عبد الرحمن التميمي -مولاهم- النحوي.\n(^٥) الأعمش ملتقى الإسناد مع مسلم.\n(^٦) أخرجه مسلم، انظر حديث رقم (٨٦٨٠) رقمه في مسلم (١٠٢).","vol":"16","page":357},{"text":"٨٦٨٤ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد، عن ابن جُريج (^١)، قال: حدثني أبو الزبير، عن جابر بن عبد الله أَنَّه سمع النبيَّ ﷺ يقول: \"إذا دخل الرجل بيته فذكر الله ﷿ عند دخوله وعند طعامه، قال الشيطان: لا مبيت لكم ولا عشاء هاهنا، وإذا دخل فلم يذكر الله عند دخوله قال الشيطان: أدركتم المبيت، وإذا لم يذكر الله (^٢) عند طعامه قال: أدركتم (^٣) المبيت، والعشاء\" (^٤).\n_________\n(^١) ملتقى الإسناد مع مسلم في ابن جُريج.\n(^٢) نهاية (ل ٧/ ٤٦/ ب).\n(^٣) نهاية (ك ٤/ ٢٥٢/ أ).\n(^٤) أخرجه مسلم كتاب الأشربة، باب آداب الطعام والشراب وأحكامهما (٣/ ١٥٩٨) حديث رقم (١٠٣). =\n⦗٣٥٩⦘ = من فوائد الاستخراج: تصريح ابن جُريج بالتحديث، وعند مسلم قال: أخبرني، والتحديث أعلى وأقوى من الإخبار.","vol":"16","page":358},{"text":"٨٦٨٥ - حدثنا أبو داود السجستاني، قال: حدثنا يحيى بن خلف (^١)، قال: حدثنا أبو عاصم (^٢)، عن ابن جُريج، حدثني أبو الزبير، عن جابر سمع النبيّ ﷺ بمثله (^٣).\nلم يذكر (^٤) \"هاهنا\" فقط هذه الكلمة.\n_________\n(^١) الباهلي أبو سلمة البصري.\n(^٢) أبو عاصم -الضحاك بن مخلد- ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٦٨٤).\n(^٤) أي: أن أبا عاصم لم يذكر في الحديث: \"ها هنا\".","vol":"16","page":359},{"text":"٨٦٨٦ - ز- حدثنا محمد بن حيويه، ويوسف القاضي، قالا: حدثنا محمد بن أبي بكر، قال: أخبرنا عمر بن علي (^١)، قال: حدثنا معن بن محمد (^٢)، قال: سمعت حنظلة بن علي (^٣) قال: حدثنا أبو هريرة قال: قال رسول الله ﷺ: \"الطاعم الشاكر، مثل الصائم الصابر\" (^٤).\n_________\n(^١) ابن عطاء بن مُقَدَّم المقدمي البصري\n(^٢) ابن متن الغفاري. ذكره ابن حبان في الثقات، وقال الحافظ: \"مقبول\".\nانظر: الثقات (٧/ ٤٩٠)، التقريب (ص ٩٦٣).\n(^٣) ابن الأسقع، الأسلمي المدني.\n(^٤) هذا الحديث من الزوائد.\nورجاله عند أبي عوانة: ثقات غير معن بن محمد قال الحافظ: \"مقبول\". =\n⦗٣٦٠⦘ = وأما عمر بن علي فإنَّه وإن كان مدلسًا فقد صرح بالتحديث وهو ثقة.\nوالحديث رواه عن أبي هريرة: حنظلة بن علي، وسعيد المقبري، وسلمان الأغر.\nأما رواية حنظلة بن علي: فأخرجها ابن ماجه (١/ ٥٦١) حديث رقم (١٧٦٤)، والحاكم (١/ ٤٢٢) كلاهما من طريق معن بن محمد عن حنظلة به.\nوأما رواية سعيد المقبري: فأخرجها الترمذي (٤/ ٥٦٣) حديث رقم (٢٤٨٦)، والحاكم (٤/ ١٣٦)، وصححها، كلاهما من طريق معن بن محمد، عن سعيد ابن أبي سعيد المقبري، عن أبي هريرة إلا أن الترمذي قال: معن، عن أبيه، عن سعيد.\nورواه أيضًا: عبد الرزاق في المصنف (١٠/ ٤٢٤) حديث (١٩٥٧٣)، ومسدد في مسنده (كما في تعليق التعليق (٤/ ٤٩١) من طريق معمر، عن رجل من غفار أنَّه سمع سعيد المقبري به، قال الحافظ: في \"رجل من غفار\" هو: معن بن محمد الغفاري لاشتهار الحديث من طريقه، انظر: الفتح (١٠/ ٧٣٠).\nوقد روى ابن حبان الحديث في صحيحه -الإحسان (٢/ ١٦) - من طريق معمر، عن سعيد به، وفي روايته انقطاع.\nوأما رواية سَلْمان الأغر: فأخرجها أحمد (٢/ ٢٨٩)، والحاكم في المستدرك (٤/ ١٣٦) من طريق سليمان بن بلال، عن محمد بن عبد الله بن أبي حُرَّة، عن عمه حكيم بن أبي حرَّة، عن سلمان الأغر، عن أبي هريرة.\nومحمد بن عبد الله بن أبي حُرَّة: ثقة، انظر التقريب (ص ٨٦٠).\nوعمه: حكيم: صدوق، التقريب (ص ٢٦٥).\nوسلمان الأغر: ثقة، التقريب (ص ٣٩٨)","vol":"16","page":359},{"text":"<span data-type='title' id=toc-1166>بَيَانُ النَّهْيِّ عن الأَكْلِ بِالشّمالِ، وَحَظْرِه، والتَّشْدِيد فِيهِ، وَوُجُوب الأَكْلِ بِاليَمِينِ.</span>","vol":"16","page":360},{"text":"٨٦٨٧ - حدثنا أبو داود الحراني، قال: حدثنا أبو عاصم (^١)، عن ابن جُريج (^٢)، عن أبي الزبير، عن جابر، قال: نهى النبيّ ﷺ أن يمشي الرجل في نعل واحد.\nرواه الدارمي عن أبي عاصم، وزاد: وأن يأكل بشماله (^٣).\n_________\n(^١) هو الضحاك بن مخلد.\n(^٢) ابن جُريج هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم تامًّا في كتاب اللباس والزينة، باب من منع الاستلقاء على الظهر (٣/ ١٦٦٢) حديث رقم (٧٣).\nورواه أيضًا من طريق الليث، عن أبي الزبير به في كتاب الأشربة، باب آداب الطعام (٣/ ١٥٩٨) حديث رقم (١٠٤) ولفظه: \"لا تأكلوا بالشمال، فإن الشيطان يأكل بالشمال\".","vol":"16","page":361},{"text":"٨٦٨٨ - حدثنا محمد بن عبيد الله بن يزيد (^١) بن مهيار بن أبي المنادي، وحسين بن نصر (^٢) ختن أحمد بن صالح، قالا: حدثنا مصعب بن المقدام (^٣)، قال: حدثنا سفيان الثوري، عن أبي\n⦗٣٦٢⦘ الزبير (^٤)، عن جابر قال: نهى النبيّ ﷺ أن يمسّ الرجل ذكره بيمينه، وأن يلتحف الصَّمَّاء، وأن يحتبي في ثوب ليس على فرجه منه شيء، وأن يمشي في نعل واحد (^٥).\n_________\n(^١) في (م) \"مرثد\".\n(^٢) ابن المعارك أبو علي المصري. ت / ٢٦١ هـ.\nقال ابن أبي حاتم: \"محله الصدق\"، وذكره ابن حبان في الثقات، وقال: \"زعم ابن خزيمة أَنَّه كان صدوقًا\"، وقال الخطب: \"كان ثقة ثبتا\".\nانظر: الجرح والتعديل (٣/ ٦٦)، الثقات (٨/ ١١٢)، تاريخ بغداد (٨/ ١٤٣).\n(^٣) الخثعمي أبو عبد الله الكوفي.\n(^٤) أبو الزبير ملتقى الإسناد مع مسلم.\n(^٥) نهاية (ل ٧/ ٤٧/ أ).\nوالحديث أخرجه مسلم انظر حديث رقم (٨٦٨٧).\nوقوله: \"نهى النبيّ ﷺ عن يَمسَّ الرجل ذكره بيمينه\" ليست في مسلم من حديث جابر.\nوهي عند ابن حبان -الإحسان (٤/ ٢٨٢) حديث رقم (١٤٣٣) - من حديث جابر، رواها من طريق مصعب بن المقدام، عن سفيان، عن الزبير، عن جابر، قال: \"نهى رسول الله ﷺ أن يمس ذكره بيمينه\".\nوهي معلولة من حديث جابر، والصواب أنها من حديث أبي قتادة، قال ابن أبي حاتم في العلل (١/ ٢٢): سألت أبي وأبا زرعة عن حديث رواه مصعب بن المقدام، عن الثوري، عن أبي الزبير، عن جابر قال: \"نهى رسول الله ﷺ أن يمس الرجل ذَكَره بيمينه\" فقالا: هذا خطأٌ، إنما هو عن الثوري، عن معمر، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، عن النبيّ ﷺ، قلت: الوهم ممن هو؟ قالا: من مصعب بن المقدام.\nوحديث أبي قتادة مخرج في الصحيحين، في البخاري: كتاب الوضوء، باب النهي عن الاستنجاء باليمين حديث (١٥٣) انظر: الفتح (١/ ٣٤٠) ومسلم في الطهارة، باب النهي عن الاستنجاء باليمين (١/ ٢٢٥) حديث رقم (٦٣).","vol":"16","page":361},{"text":"٨٦٨٩ - سمعت الحسين بن نصر، يقول: سمعت مصعب بن المقدام\n⦗٣٦٣⦘ ذكره، عن سفيان بمثله (^١)، مثل حديث محمد بن عبيد الله.\n_________\n(^١) الملتقى في أبي الزبير، والحديث أخرجه مسلم كما تقدم بيانه في حديث رقم (٨٦٨٨).","vol":"16","page":362},{"text":"٨٦٩٠ - حدثنا عيسى بن أحمد، قال: حدثنا يونس بن حبيب [¬*]، قال: حدثنا (^١) الليث بن سعد (^٢)، عن أبي الزبير المكي مولى حكيم بن حزام، عن جابر بن عبد الله أنّ رسول الله ﷺ قال: \"لا تأكلوا بالشمال، فإنّ الشيطان يأكل بالشمال\" (^٣).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) الليث ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب أداب الطعام والشراب (٣/ ١٥٩٨) حديث رقم (١٠٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (يونس بن حبيب)، وصوابه: (يونس بن محمد)، وهو على الصواب في نسخة الأزهرية (٤/ ق ٢٥٠/ ب)، ونسخة كوبريللو (٧/ ق ٤٧/ ب) ونسخة الظاهرية (٨/ ق ١٥٣/ ب)، ونسخة دار الكتب المصرية (٤/ ق ٥٧/ ب) [وهي ضمن المجلد الأول بالدار خطأ]، وهي على الصواب كذلك في ط. دار المعرفة (٨٢٤٦)، وإتحاف المهرة (٣٥٩٢)، وقد جاء هذا الإسناد على الصواب في مواضع أخرى من الكتاب (٩٦٦١، ٩٦٩٠)، وهو أبو محمد يونس بن محمد بن مسلم البغدادي المؤدب.","vol":"16","page":363},{"text":"٨٦٩١ - حدثنا محمد بن إسحاق الصاغاني، قال: حدثنا قبيصة، وأبو الجَوَّاب (^١)، قالا: حدثنا سفيان (^٢)، عن عمر بن محمد (^٣)، عن القاسم (^٤)، عن سالم بن عبد الله (^٥)، عن أبيه، قال: قال رسول الله ﷺ: \"لا يأكل أحدكم\n⦗٣٦٤⦘ بشماله ولا يشرب بشماله، فإنّ الشيطان يشرب بشماله ويأكل بشماله\" (^٦).\n_________\n(^١) هو: أحوص بن جَواب.\n(^٢) هو: الثوري.\n(^٣) عمر بن محمد هو ملتقى الإسناد مع مسلم.\n(^٤) ابن عبيد الله بن عبد الله بن عمر.\n(^٥) نهاية (ك ٤/ ٢٥٢/ ب).\n(^٦) أخرجه مسلم كتاب الأشربة، باب آداب الطعام والشراب (٣/ ١٥٩٩) حديث رقم (١٠٦).","vol":"16","page":363},{"text":"٨٦٩٢ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^٢)، عن عمر بن محمد، عن القاسم بن عبيد الله، عن سالم بإسناده مثله (^٣).\n_________\n(^١) في (ل): \"حدثنا\".\n(^٢) ابن وهب ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٦٩١).","vol":"16","page":364},{"text":"٨٦٩٣ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمار (^١)، قال: حدثنا إياس بن سلمة بن الأكوع، عن أبيه، قال: أبصر النبيّ ﷺ رجلًا يأكل بشماله فقال رسول الله ﷺ: \"كل بيمينك\" قال: لا أستطيع، قال: \"لا استطعت\" قال: فما وصلت إلى فيه بعد ذلك كما رفع اللقمة إلى فيه ذهبت في شق آخر\" (^٢).\n_________\n(^١) الملتقى في عكرمة بن عمار.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب آداب الطعام والشراب وأحكامهما (٣/ ١٥٩٩) حديث رقم (١٠٧).\nمن فوائد الاستخراج: قول: \"فما وصلت إلى فيه بعد ذلك، كما رفع اللقمة إلى فيه ذهبت في شق آخر\" تفسير لما في مسلم من قوله: \"فما رفعها إلى فيه\".","vol":"16","page":364},{"text":"٨٦٩٤ - حدثنا غير واحد (^١)، عن أبي الوليد (^٢)، قال: حدثنا عكرمة بن عمار (^٣)، حدثني إياس بن سلمة، أن أَباه حدثه أَنَّه قال: سمعت رسول الله ﷺ (^٤) يقول لرجل يقال له بُسْر (^٥) بن راعي العير -أبصره النبيّ ﷺ يأكل بشماله- وذكر الحديث بمثله (^٦).\n_________\n(^١) ممن روى الحديث عن أبي الوليد -هشام بن عبد الملك الباهلي-:\n- محمد بن يعقوب بن سورة البغدادي.\n- أبو خليفة، واسمه الفضل بن الحباب.\nروى الحديث عنهما الطبرانيُّ في الكبير (٧/ ١٤) حديث رقم (٦٢٣٥).\n- وعباس بن الفضل الأسفاطي.\nوروى من طريقه البيهقي في السنن الكبرى (٧/ ٢٧٧).\nولم يرد في القسم الذي أحققه أحد من هؤلاء روى عنه أبو عوانة إلا أبو خليفة البصري روى عنه، انظر حديث رقم (٩١١٧)، فلعله أحد المرادين من قول أبي عوانة \"حدثنا غير واحد\".\n(^٢) هو هشام بن عبد الملك الباهلي.\n(^٣) عكرمة ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ٤٧/ ب).\n(^٥) بُسْر: بالباء الموحدة المضمومة، وبعدها سين مهملة، وضبطه: بالشين المعجمة خلاف الصواب كما بينه ابن بشكوال وغيره. انظر: الإكمال لابن ماكولا (١/ ٢٦٩)، غوامض الأسماء المبهمة (١/ ١٤٦)، تنبيه المعلم بمبهمات مسلم (ص ٣٤٨).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٦٩٣).\nمن فوائد الاستخراج: فيه بيان للرجل المبهم وأنَّه بُسْر بن راعي العير، ولم يأت =\n⦗٣٦٦⦘ = بيانه في مسلم.","vol":"16","page":365},{"text":"٨٦٩٥ - حدثنا أبو داود الحراني، قال: حدثنا أبو حذيفة (^١)، قال: حدثنا عكرمة بن عمار (^٢)، عن إياس بن سلمة، عن أبيه، قال: مَرَّ النبيّ ﷺ برجل من أشجع (^٣) يقال له: بسر بن راعي العير، وهو يأكل بشماله، فقال له: \"كل بيمينك\" قال: لا أستطيع، قال: \"لا استطعت\" قال فما وصلت يده إلى فيه بعد (^٤).\n_________\n(^١) هو: موسى بن مسعود النهدي.\n(^٢) عكرمة بن عمار هو موضع الالتقاء مع مسلم.\n(^٣) أشجع بن ليث بن غطفان بن سعد بن قيس عيلان. قبيلة مشهورة. انظر: اللباب (١/ ٦٤).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٦٩٣).","vol":"16","page":366},{"text":"٨٦٩٦ - حدثنا يحيى بن أبي طالب (^١)، قال: حدثنا عبد الوهاب بن عطاء، قال: حدثنا شعبة (^٢)، عن عكرمة بن عمار (^٣)، عن إياس بن سلمة، عن أبيه قال: أبصر النبيّ ﷺ رجلًا يأكل بشماله، فقال له النبيّ ﷺ: \"كل بيمينك\"، قال: لا أستطيع، قال: \"لا استطعت\"، قال: فما رفعها إلى فيه بعد ذلك (^٤).\n_________\n(^١) هو: يحيى بن جعفر بن عبد الله بن الزبرقان البغدادي.\n(^٢) في (م): \"سعيد\" وهو تصحيف.\n(^٣) عكرمة بن عمار ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٦٩٣).","vol":"16","page":366},{"text":"<span data-type='title' id=toc-1167>بَابُ الخَبَرِ المُوجِبِ أَكْلَ الَّذي يأَكُلُ مِمَّا يَلِيهِ، والدَّلِيل على أنَّ الطعَام إذا اختَلَف (^١) لَونُهُ لَم يُجَاوِزْ مَا يَلِيهِ، وَوُجُوبِ التَّسْميةِ عندَه </span>(^٢).\n_________\n(^١) نهاية (ك ٤/ ٢٥٣/ أ).\n(^٢) في (م): \"عند الأكل\"، وكذا كانت في الأصل، لكن شطب على كلمة \"الأكل\" وكتب قبلها: \"عنده\".","vol":"16","page":367},{"text":"٨٦٩٧ - حدثنا الصاغاني، ومحمد بن عمرو [¬*] بن نافع العَدل [¬**] (^١) -بمصر- وكِيْلَجَة (^٢)، قالوا: حدثنا ابن أبي مريم (^٣)، قال: حدثنا (^٤) محمد بن جعفر، قال: أخبرني محمد بن عمرو بن حلحلة، عن وهب بن كيسان، عن عمر بن أبي سلمة، قال: أكلت يومًا مع رسول الله (^٥) ﷺ فجعلت آخذ من لحم حول الصَحْفة (^٦) فقال\n⦗٣٦٨⦘ رسول الله ﷺ: \"كل مما يليك\" (^٧).\n_________\n(^١) أبو جعفر الفسطاطي. توفي سنة/٢٧٥ هـ. انظر: تاريخ مولد العلماء ووفياتهم (ص ٢٤٨).\nوالمُعَدَّل: بضم الميم وفتح العين والدال المهملة، وفي آخرها لام، يقال: لمن زكّى وعدل وقبلت شهادته. اللباب (٣/ ٢٣٣).\n(^٢) كِيْلَجَة: بكسر الكاف وسكون الياء، وفتح اللام والجيم.\n(^٣) هو سعيد بن الحكم بن أبي مريم المصري، وهو ملتقى الإسناد مع مسلم.\n(^٤) في (ك): \"أخبرنا\".\n(^٥) نهاية (ل ٧/ ٤٨/ أ).\n(^٦) الصفحة: إناء كالقصعة المبسوطة ونحوها وجمعها صِحَاف. وقال ابن حجر: \"تشبع =\n⦗٣٦٨⦘ = خمسة أو نحوها\". انظر: المجموع المغيث (٢/ ٢٥٥)، الفتح (١٠/ ٦٥٥).\n(^٧) أخرجه مسلم، كتاب الأشربة، باب آداب الطعام والشراب (٣/ ١٥٩٩) حديث رقم (١٠٩)، وأخرجه البخاري كتاب الأطعمة، باب الأكل مما يليه، حديث (٥٣٧٧) انظر: الفتح (١٠/ ٦٥٧).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وط. دار المعرفة (٨٢٥٣)، ونسخة الأزهرية (٤/ ق ٢٥٠/ ب) ونسخة الظاهرية (٨/ ق ١٥٤/ ب): (محمد بن عمرو)، وفي نسخة كوبريللو (٧/ ق ٤٨/ أ)، ونسخة دار الكتب المصرية (٤/ ق ٥٨/ أ) [وهي ضمن المجلد الأول بالدار خطأ] وإتحاف المهرة (١٥٩٠٠) ونسخة السخاوي الخطية للإتحاف (٤/ ق ٢٤٠/ ب): (محمد بن عمر)، ولعل الصواب ما أثبته محقق الكتاب هنا وفي سائر المواضع (٤٩٢٣، ١١٣٢٨، ١٣٠٣٢)، وهي كذلك في النسخ الخطية للمسند في هذه المواضع، ولم أجد خلافا بين النسخ في تلك المواضع، وكذا في إتحاف المهرة في هذه المواضع (١٦٢٠٧، ٢٢١٥٩)، والخطأ في اسمه قديم، فقد قال المقريزي في المقفى الكبير (٦/ ٢٤٢): ويقال: محمد بن عمر، والصحيح: محمد بن عمرو. وعلى ذلك أكثر المصادر التي صرحت باسمه، انظر على سبيل المثال: الكامل لابن عدي (١/ ٢٢٩، ٢٦٥)، (٣/ ٦٦)، (٤/ ٣٦١)، (٦/ ٢٧٦، ٤٠٨)، (٧/ ٥٣٠)، (٨/ ١٤٤، ٢٨٢، ٣٦٠)، (١٠/ ١٢١) ط. الرشد، المعجم الصغير للطبراني (٥٢٧)، وقال المقريزي في المقفى الكبير (٦/ ٢٤٢): وكان ثقة صدوقا، وكانت القضاة تقبله. قاله ابن يونس وغيره. وذكر المقريزي بعده: محمد بن عمرو بن نافع الطحّان، وقال: روى عن أبي صالح عبد الله بن صالح كاتب الليث. توفّي سنة اثنتين وسبعين ومائتين. والظاهر أنه وهم، وأنهما واحد، وأنه توفي سنة ٢٧٥، وانظر: تالي تلخيص المتشابه (٢/ ٤٧٨)، تاريخ مولد العلماء ووفياتهم للربعي (٢/ ٥٩٦)، والعلم عند الله تعالى. ومن مجموع المصادر التي ذكرته أو ذكرت مروياته باسمه (محمد بن عمرو بن نافع) أو لقبه (حمدان بن عمرو) نستطيع معرفة حاله ونسبه، وقد تصحف اسمه في السنن الكبرى للبيهقي (٨٧٣٩) ط. هجر إلى محمد بن عمرو بن خالد، وتصحفت نسبته في التفسير البسيط للواحدي (٢/ ٢٢٦) إلى (العصري)، وصوابها: (المصري)، وهو أبو جعفر محمد بن عمرو بن نافع الطحان المعدل البصري ثم المصري الفسطاطي مولى بني تميم، ولقبه حمدان.\n[¬*] قال أحمد بسيوني: كذا في المطبوعة: (العدل)، وصوابه: (المعدل)، كما في نسخة الأزهرية (٤/ ق ٢٥١/ ب) ونسخة الظاهرية (٨/ ق ١٥٤/ ب)، ولم تذكر النسبة في النسخ الأخرى، وهي على الصواب كذلك في ط. دار المعرفة (٨٢٥٣).","vol":"16","page":367},{"text":"٨٦٩٨ - حدثنا عباس الدوري، وأبو أمية، قالا: حدثنا خالد بن مخلد، قال: حدثنا مالك، عن أبي نعيم وهب بن كيسان (^١) (^٢) [ح] (^٣).\nحدثنا إبراهيم بن أبي داود الأسدي (^٤)، قال: حدثنا يحيى بن صالح (^٥)، قال: حدثنا مالك بن أنس، عن وهب بن كيسان، عن عمر ابن أبي سلمة قال: قال رسول الله ﷺ: \"أدْنُهْ، وسم الله، وكل مما يليك\" (^٦) (^٧).\n_________\n(^١) كتب في حاشية الأصل تحت أول هذا الإسناد: \"هذا الإسناد كان له متن في الأصل، فجعل عليه لا … إلى وكان مختصرًا\". أ. هـ.\n(^٢) وهب بن كيسان هو ملتقى الإسناد مع مسلم.\n(^٣) زيادة من (ل).\n(^٤) هو إبراهيم بن سليمان بن داود، الأسدي الكوفي.\n(^٥) الدمشقي أبو زكريا.\n(^٦) في (ل) زيادة: \"هذا لفظ إبراهيم وقال غيره: إِنَّ النبيّ ﷺ قال له: سم الله وكل مما يليك\".\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٩٧) ورقمه عند مسلم (١٠٨).","vol":"16","page":368},{"text":"٨٦٩٩ - حدثنا حنبل بن إسحاق بن حنبل (^١)، قال: حدثنا الحميدي،\n⦗٣٦٩⦘ قال: حدثنا سفيان بن عيينة (^٢)، قال: حدثنا الوليد بن كثير -مولى بني مخزوم-، أَنَّه سمع أبا نعيم وهب بن كيسان سمعه؛ من عمر بن أبي سلمة قال: كنت في حجر رسول الله ﷺ وكانت يدي تطيش (^٣) في الصحفة وقال لي: \"يا غلام، إذا أكلت فسمِّ الله وكل بيمينك، وكل مما يليك \".\nقال: فما زالت تلك طِعْمتي (^٤) بعد (^٥).\n_________\n(^١) ابن أسد الشيباني. ت / ٢٧٣ هـ. =\n⦗٣٦٩⦘ = قال الأزهري: سئل عنه الدارقطني فقال: \"كان صدوقًا\"، وقال الخطيب: \"كان ثقة ثبتا\".\nانظر: تاريخ بغداد (٨/ ٢٨٧)، طبقات الحنابلة (١١/ ٤٣)، السير (١٣/ ٥١).\n(^٢) سفيان هو موضع الالتقاء مع مسلم.\n(^٣) تطيش: -بالطاء المهملة، والشين المعجمة-، بوزن تطير، وأصل الطيش: الخفة، يقال: طاش يطيش إذا تناول من كل جانب. انظر: المجموع المغيث (٢/ ٣٨٠)، الفتح (١٠/ ٦٥٥).\n(^٤) طِعمتي: -بكسر الطاء- أي: صفة أكلي. الفتح (١٠/ ٦٥٦).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٦٩٧) ورقمه عند مسلم (١٠٨).\nوأخرجه البخاري، من طريق سفيان في كتاب الأطعمة، باب التسمية على الطعام، حديث رقم (٥٣٧٦) انظر: الفتح (١٠/ ٦٥٣).\nمن فوائد الاستخراج: زيادة قول عمر بن أبي سلمة بعد الحديث: \"فما زالت تلك طعمتي\" وهو ليس في مسلم، وأخرجه البخاري.","vol":"16","page":368},{"text":"٨٧٠٠ - حدثنا مهدي بن الحارث، قال: حدثنا إبراهيم بن نصر (^١)،\n⦗٣٧٠⦘ قال: حدثنا سفيان (^٢)، عن (^٣) الوليد بن كثير، عن وهب بن كيسان، قال: سمعت عمر بن أبي سلمة، قال: كنت في حجر رسول الله ﷺ وكانت يدي تطيش مع رسول الله ﷺ في الصَحْفة، فقال: \"إذا أكلت فقل باسم الله، وكل بيمينك، وكل مما يليك\".\nقال عمر: فما زال طِعْمَتي كذلك (^٤).\n_________\n(^١) هو السُّورياني -بضم السين المهملة، والراء المكسورة والياء المفتوحة آخر الحروف، وفي آخرها النون بعد الألف-، نسبة إلى سوريان قرية من قرى نيسابور. قال أبو زرعة الرازي: هو رجل مشهور، صدوق … أعرفه. وأثنى عليه خيرًا. وقال الخليلي: ثقة إمام. وقال أبو محمد =\n⦗٣٧٠⦘ = عبد الله بن محمد الفقيه: لم أر له حديثًا منكرًا، وهو قليل الخطأ. وقال الذهبي: الحافظ البارع، محدث نيسابور، صاحب المسند الكبير. وجد مقتولًا في حرب بابك سنة ٢١٠ هـ. انظر: الجرح والتعديل ٢/ ١٤١ - ١٤٢ تاريخ دمشق ٧/ ٢٣٦ - ٢٣٩/ ترجمة ٥٢٧، سير أعلام النبلاء ١٠/ ٣٩٧ الأنساب (٣/ ٣٣٣) -.\nيروي عنه أبو زرعة الرازي، ويروي عن مروان بن معاوية، وعبد الصمد بن عبد الوارث. انظر: الجرح والتعديل (٢/ ١٤١ - ١٤٢).\n(^٢) سفيان موضع الالتقاء مع مسلم.\n(^٣) في (م) \"سفيان بن الوليد\".\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٦٩٩).","vol":"16","page":369},{"text":"٨٧٠١ - حدثنا عمار بن رجاء، قال: حدثنا محمد بن بشر، عن هشام بن عروة (^١)، عن أبي وَجْزَة (^٢)،\n⦗٣٧١⦘ عن عمر (^٣) بن أبي سلمة (^٤)، قال لي رسول الله ﷺ: \"ادن اجلس يا بني، سم الله، وكل بيمينك، وكل مما يليك\".\nقال: فو الله ما زالت تلك أكلتي بعد (^٥).\nرواه (^٦) هشام بن عروة، عن أبيه، عن عمر بن أبي سلمة (^٧)، ولكنه وهم، والمشهور بهذا الإسناد: رأيت النبيّ ﷺ يصلي في ثوب (^٨).\nلم يخرجاه (^٩).\n_________\n(^١) ابن الزبير بن العوام القرشي.\n(^٢) أبو وَجْزَة: بفتح الواو، وسكون الجيم، بعدهما زاي، الإكمال (٧/ ٣٠٠). تبصير المنتبه (٤/ ١٤٦٨). وهو يزيد بن عبيد السعدي. ت / ١٣٠ هـ. ذكره هـ ابن حبان في الثقات، وقال الحافظ: \"ثقة\". انظر: الثقات (٥/ ٥٣٤)، التقريب (ص ١٠٨٠).\n(^٣) نهاية / (ل ٧/ ٤٨/ ب).\n(^٤) عمر بن أبي سلمة ملتقى الإسناد مع مسلم.\n(^٥) نهاية (ك ٤/ ٢٥٣/ ب).\n(^٦) في الأصل: \"رواه معمر، وروح بن القاسم وحماد بن زيد عن هشام بن عروة … \" لكن أشير بالحذف على الرواة غير هشام.\n(^٧) أخرجه من هذا الطريق الترمذي كتاب الأطعمة، باب ما جاء في التسمية على الطعام (٤/ ٢٥٣) حديث رقم (١٨٥٧) وأشار الترمذي بعد الحديث إلى اختلاف أصحاب هشام عليه فيه.\n(^٨) أخرج هذا الحديث البخاري كتاب الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به، حديث رقم (٣٥٤) انظر: الفتح (٢/ ١٧)، ومسلم كتاب الصلاة، باب الصلاة في ثوب واحد (٣/ ٣٦٨) حديث رقم (٢٧٨).\n(^٩) أي: من طريق أبي وجزة، عن عمر بن أبي سلمة.","vol":"16","page":370},{"text":"<span data-type='title' id=toc-1168>بيان الخبر الموجب لَعْق (^١) الأصابع إذا أراد [الآكل] (^٢) مسح يده.</span>\n_________\n(^١) أي: لطع، ولحس ما عليها من أثر الطعام، وقد لَعِقَه يَلْعَقُه، لَعْقًا.\nانظر: النهاية (٤/ ٢٥٤)، مجمع بحار الأنوار (٤/ ٥٠١).\n(^٢) \"الآكل\" زيادة من (ل).","vol":"16","page":372},{"text":"٨٧٠٢ - حدثنا يزيد بن سنان البصري، قال: حدثنا حماد بن مَسْعدة (^١) ح\nوحدثنا يوسف بن مسلم، قال: حدثنا حجاج (^٢)، كلاهما، عن ابن جُريج، قال: أخبرني عطاء، أَنَّه سمع ابن عباس يقول: قال رسول الله ﷺ: \"إذا أكل أحدكم من الطعام فلا يمسح يده حتى يَلْعقها (^٣)، أو يُلْعقها\" (^٤) (^٥).\n_________\n(^١) حماد بن مسعدة التميمي، أبو سعيد البصري.\nقال ابن سعد، وأبو حاتم، وابن شاهين: \"ثقة\". انظر: الطبقات (٧/ ٢٩٤)، الجرح (٣/ ١٤٨)، تاريخ أسماء الثقات (ص ١٠٢)، تهذيب الكمال (٧/ ٢٨٣).\n(^٢) حجاج -وهو ابن محمد- ملتقى الإسناد مع مسلم من طريق يوسف بن مسلم عنه، وأما طريق يزيد بن سنان عن حماد بن مسعدة فملتقى الإسناد في ابن جُريج.\n(^٣) يَلْعقها: -بفتح أوله من الثلاثي- أي: يلعقها هو. انظر: فتح الباري (١٠/ ٧٢٤).\n(^٤) يُلْعقها: -بضم أوله من الرباعي- أي: يلعقها غيره. انظر: الفتح (١٠/ ٧٢٤).\n(^٥) أخرجه مسلم كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٥) حديث =\n⦗٣٧٣⦘ = رقم (١٣٠)، وأخرجه البخاري كتاب الأطعمة باب لعق الأصابع، حديث رقم (٥٤٥٦) انظر: الفتح (١٠/ ٧٢٣).","vol":"16","page":372},{"text":"٨٧٠٣ - حدثنا عمر بن شبة، قال: حدثنا أبو عاصم (^١)، عن ابن جُريج، عن عطاء، عن ابن عباس، عن النبيّ ﷺ قال: \"إذا أكل أحدكم طعامًا\" [ح] (^٢).\nوحدثنا الدوري، والصاغاني، وأبو أمية، قالوا: حدثنا روح بن عبادة (^٣)، قال: حدثنا ابن جُريج، قال: سمعت عطاء، يقول: سمعت ابن عباس يقول: قال رسول الله ﷺ: \"إذا أكل أحدكم من الطعام فلا يمسح يده حتى يَلْعَقها، أو يُلْعِقها\" (^٤).\n_________\n(^١) الملتقى في أبي عاصم.\n(^٢) \"ح\" زيادة من (ل).\n(^٣) الملتقى -في هذا الإسناد- مع مسلم في روح بن عبادة.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٠٢).","vol":"16","page":373},{"text":"٨٧٠٤ - حدثنا محمد بن الجنيد الدقاق، ومحمد بن حيوية، قالا: حدثنا الحميدي (^١)، قال: حدثنا سفيان (^٢)، قال: حدثنا عمرو بن دينار، حدثني عطاء بن أبي رباح، عن ابن عباس، أن رسول الله ﷺ قال: \"إذا أكل أحدكم\n⦗٣٧٤⦘ فلا يمسح يده حتى يَلْعَقها\" (^٣).\nقال سفيان: فقال له (^٤) عمر بن قيس: إنّما حدثناه عطاء، عن جابر، فقال عمرو: والله لقد سمعته من عطاء يحدث، عن ابن عباس قبل أن يقدم علينا جابر مكة.\nقال سفيان: وإنّما لقى عمرو، وعطاء جابرًا في سنة جاور فيها بمكة (^٥).\n_________\n(^١) نهاية (ل ٧/ ٤٩/ أ).\n(^٢) الملتقى مع مسلم في سفيان بن عيينة.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٠٢) ورقمه في مسلم (١٢٩).\n(^٤) أي قال: لعمرو بن دينار.\n(^٥) ذكر ابن ماجه قول سفيان بعد أن ساق الحديث بسنده من طريقه في كتاب الأطعمة باب لعق الأصابع (٢/ ١٠٨٨) حديث رقم (٣٢٦٩).","vol":"16","page":373},{"text":"٨٧٠٥ - حدثنا الصاغاني، قال: حدثنا أبو بكر بن أبي شيبة (^١)، قال: حدثنا ابن عيينة، عن عمرو، عن عطاء، عن ابن عباس، قال: قال رسول الله ﷺ: \"إذا أكل أحدكم طعامًا فلا يمسح يده حتى يَلْعَقَها، أو يُلْعِقَها\" (^٢).\n_________\n(^١) الملتقى في أبي بكر بن أبي شيبة.\n(^٢) نهاية (ك ٤/ ٢٥٤/ أ)، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٠٢) رقمه في مسلم (١٢٩).","vol":"16","page":374},{"text":"٨٧٠٦ - حدثنا يوسف (^١)، قال: حدثنا إبراهيم بن\n⦗٣٧٥⦘ بشار، قال: حدثنا سفيان (^٢) بمثل حديث الحميدي عام قدم جابر لم يقدم عليهم إلا تلك المرة (^٣).\n_________\n(^١) هو: ابن يعقوب القاضي.\n(^٢) الملتقى مع مسلم في سفيان بن عيينة.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٠٢).","vol":"16","page":374},{"text":"<span data-type='title' id=toc-1169>بَيَانُ السُّنَّة في الأَكْلِ بثَلاثِ أصَابِع.</span>","vol":"16","page":376},{"text":"٨٧٠٧ - حدثنا علي بن حرب، والعطاردي (^١)، قالا: حدثنا أبو معاوية (^٢)، قال: حدثنا هشام بن عروة، عن عبد الرحمن بن سعد، عن ابن كعب بن مالك، عن أبيه، قال: كان رسول الله ﷺ يأكل بثلاثة أصابع، ولا يمسح يده حتى يَلْعقها (^٣).\nعبد الرحمن بن سعد: هو مولى الأسود بن سفيان (^٤).\n_________\n(^١) العطاردي: بضم العين، وفتح الطاء، وكسر الراء والدال المهملة. الأنساب (٤/ ٢٠٨).\nوهو: أحمد بن عبد الجبار بن محمد التميمي، أبو عمر الكوفي.\n(^٢) أبو معاوية: محمد بن خازم هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٥) حديث رقم (١٣١) الإسناد الثاني.\n(^٤) ضُرِب في الأصل على سفيان وكتب فوقه قيس، ثم ضرب عليه. والصواب الأسود بن سفيان. انظر: تهذيب الكمال (١٧/ ١٣٥).","vol":"16","page":376},{"text":"٨٧٠٨ - حدثنا أبو أمية، قال: حدثنا إسماعيل بن الخليل الخَزَّاز (^١)، قال: حدثنا علي بن مسهر، عن هشام (^٢) بن عروة (^٣)، عن عبد الرحمن بن\n⦗٣٧٧⦘ سعد -مولى الأنصار- عن ابنٍ لكعب بن مالك، عن أبيه، قال: كان رسول الله ﷺ يأكل بثلاث أصابع، فإذا فرغ لعقهن (^٤).\n_________\n(^١) الخَزَّاز: -بفتح الخاء المعجمة، وتشديد الزاي الأولى، الأنساب (٢/ ٣٥٦).\nوهو: أبو عبد الله الكوفي.\n(^٢) نهاية (ل ٧/ ٤٩/ ب).\n(^٣) هشام بن عروة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٧٠٧).","vol":"16","page":376},{"text":"٨٧٠٩ - حدثنا (^١) يونس بن عبد الأعلى، قال: أخبرنا (^٢) يحيى بن حسان (^٣)، قال: حدثنا عيسى بن يونس، قال: أخبرنا هشام بن عروة (^٤)، عن عبد الرحمن بن سعد، عن عبد الله أو عبد الرحمن بن كعب بن مالك، عن أبيه قال: رأيت النبيّ ﷺ إذا أكل طعامًا لعق أصابعه الثلاث التي أكل بها (^٥).\nرواه مسلم، عن أبي كريب، عن ابن نمير، عن هشام، عن عبد الرحمن بن سعد، أنّ عبد الرحمن بن كعب بن مالك، وعبد الله بن كعب حدثاه، أو أحدهما، عن أبيه كعب بن مالك أنّ النبيّ ﷺ بمثله (^٦).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) في (ك): \"حدثنا\".\n(^٣) ابن حيان التنيسي أبو زكريا البصري.\n(^٤) الملتقى في هشام بن عروة.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٠٧) ورقمه عند مسلم (١٣٢) الإسناد الثاني.\n(^٦) انظر: صحيح مسلم (٣/ ١٦٠٦).","vol":"16","page":377},{"text":"٨٧١٠ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر،\n⦗٣٧٨⦘ قال: حدثنا عبد الرحمن بن مهدي (^١)، عن سفيان عن سعد بن إبراهيم، عن ابن كعب بن مالك، عن أبيه، قال: رأيت النبيّ ﷺ يلعق أصابعه الثلاث من الطعام (^٢).\n_________\n(^١) عبد الرحمن بن مهدي هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٠٧) ورقمه عند مسلم (١٣١).","vol":"16","page":377},{"text":"<span data-type='title' id=toc-1170>بَابُ الخَبَرِ المُوجِبِ لَعْقَ القصَاع (^١)، والنَّهْي عَن رَفْعِها حَتى تُلْعَق الأَصَابِعُ.</span>\n_________\n(^١) القصاع: جمع قَصعة، وهي تشبع عشرا، والأصح أنها عربية.\nانظر: المعرب للجواليقي (ص ٢٧٤)، مجمع بحار الأنوار (٤/ ٢٩٠).","vol":"16","page":379},{"text":"٨٧١١ - حدثنا أحمد (^١)، عن ابن أبي عمر (^٢)، عن سفيان (^٣)، عن أبي الزبير، عن جابر قال: قال النبيّ ﷺ: \"إذا أكل أحدكم طعامًا (^٤) فلا يمسح يده حتى يلعَقها، أو يلعِقها\".\nوأمر بلعق القصاع، والأصابع، فإنهّ لا يدري في أي ذلك البركة (^٥) (^٦).\n_________\n(^١) لم يتبين لي من هو. وقد تتبعت طرق الحديث فلم أعثر عليه من طريق أحمد، عن ابن أبي عمر، ولم أجد من الرواه عن ابن أبي عمر اسمه أحمد إلا ثلاثة: أحمد بن عمرو الخلال المكي، أبو سعيد، أحمد بن محمد، وأحمد بن محمد بن موسى بن شبابان.\nولم أجد أبا عوانة يروي عن أحد منهم إلا الأخير ابن شبابان، فلعله هو.\n(^٢) هو: محمد بن يحيى بن أبي عمر العدني.\n(^٣) سفيان بن عيينة ملتقى الإسناد في مسلم.\n(^٤) نهاية (ك ٤/ ٢٥٤/ ب).\n(^٥) نهاية (ل ٧/ ٥٠/ أ).\n(^٦) أخرجه مسلم كتاب الأشربة باب استحباب لعق الأصابع (٣/ ١٦٠٦) ذكر شطر الأول في حديث رقم (١٣٤) وشطره الثاني في حديث (١٣٣).","vol":"16","page":379},{"text":"٨٧١٢ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أبو عاصم (^١)، عن ابن جُريج، قال: حدثني أبو الزبير (^٢)، عن جابر، سمع النبيّ ﷺ يقول: \"لا تَرْفع القَصْعَة حتى تَلْعَقها، فإنّ آخر الطعام فيه البركة\" (^٣).\n_________\n(^١) هو: الضحاك بن مخلد.\n(^٢) ملتقى الإسناد في أبي الزبير.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧١١)، دون قوله: \"فإن آخر الطعام فيه البركة\" فلم يخرجها مسلم.","vol":"16","page":380},{"text":"٨٧١٣ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس قال: كان النبيّ ﷺ يأمرنا أن نسلت الصحفة، وقال: \"إنّ أحدكم لا يدري في أي طعامه يبارك له\" (^٢).\n_________\n(^١) حماد بن سلمة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم بأطول من هذا في كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٧) حديث رقم (١٣٦).","vol":"16","page":380},{"text":"٨٧١٤ - حدثنا جعفر الصائغ (^١)، قال: حدثنا عفّان، قال: حدثنا حماد بن سلمة (^٢) بإسناده مثله، وأمرنا النبيّ ﷺ أن نسلت الصحفة وقال: \"إنكم لا تدرون في أي طعامكم يبارك لكم\" (^٣).\n_________\n(^١) هو جعفر بن محمد الصائغ.\n(^٢) الملتقى في حماد.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧١٣).","vol":"16","page":380},{"text":"٨٧١٥ - حدثنا عمار بن رجاء، قال: حدثنا حبان بن هلال، قال:\n⦗٣٨١⦘ حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس، قال: أمرنا رسول الله ﷺ أن نَسْلُت (^٢) الصحفة، وقال: \"إنكم لا تدرون في أي طعامكم البركة\" (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في حماد بن سلمة.\n(^٢) نسلت: أي نتتبع ما بقي فيها من الطعام، ونمسحها بالأصبع ونحوها. النهاية (٢/ ٣٧٨).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧١٣).","vol":"16","page":380},{"text":"٨٧١٦ - حدثنا جعفر بن عبد الواحد (^١)، قال: أخبرنا عبد الصمد بن عبد الوارث، قال: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أنس قال: رأيت النبيّ ﷺ إذا أكل لعق أصابعه، وكان يأكل بثلاث أصابع (^٣).\n_________\n(^١) ابن جعفر بن سليمان الهاشمي. ت / ٢٥٨ هـ.\nقال ابن حبان: \"كان ممن يسرق الحديث، ويقلب الأخبار\"، وقال ابن عدي: \"منكر الحديث عن الثقات، ويسرق الحديث\"، وقال الدارقطني: \"يضع الحديث\"، وقال أيضًا: \"كذاب، وضّاع\".\nانظر: الكامل (٢/ ١٥٣)، المجروحين (١/ ٢١٥)، الضعفاء والمتروكين للدارقطني (ص ١٧٠)، سؤالات السهمي للدارقطني (ص ١٥٩).\n(^٢) حماد بن سلمة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم، كتاب الأشربة، باب استحباب لعق الأصابع والقصعة (٣/ ١٦٠٧)، حديث رقم (١٣٦).","vol":"16","page":381},{"text":"<span data-type='title' id=toc-1171>بَاب الخَبَرِ المُبِيحِ اتّخَاذَ المِنْديلِ لِمَسحِ اليَدِ (^١) مِن الطَّعَامِ والنَّهْيِ عن المَسْحِ بِهِ حَتى يَلْعَق (^٢) الأكل أَو يَمُصُّ أَصَابِعَه </span>(^٣)\n_________\n(^١) في (ل): \"اليدين\".\n(^٢) نهاية (ل ٧/ ٥٠/ ب).\n(^٣) في الأصل زيادة شطب عليها، وهي: \"رجاء البركة فيها\".","vol":"16","page":382},{"text":"٨٧١٧ - حدثنا علي بن حرب الطائي، قال: ثنا أبو داود الحَفَري (^١)، قال: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر قال: قال النبيّ ﷺ: \"إذا سقطت لقمة أحدكم فليمط (^٣) عنها الأذى، ولا يدعها للشيطان، ولا يمسح يده (^٤) حتى يَلْعقها أو يُلْعِقها، فإنّه لا يدري في أيِّ طعامه البركة\" (^٥).\n_________\n(^١) هو عمر بن سعد، وهو ملتقى الإسناد مع مسلم.\n(^٢) في الأصل زيادة مشار عليها بالحذف، وهي: \"ح وحدثنا محمد بن إسحاق البكائي، قال: حدثنا عبيد الله بن موسى، عن سفيان … \".\n(^٣) إماطة الأذى: تنحيته، وإبعاده.\nانظر: غريب الحديث لابن الجوزي (٢/ ٣٨٢)، النهاية (٤/ ٣٨٠).\n(^٤) كتب فوقها في الأصل -بخط صغير-: بيده.\n(^٥) أخرجه مسلم كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٦) حديث رقم (١٣٤) الإسناد الثاني.","vol":"16","page":382},{"text":"٨٧١٨ - حدثنا الغَزِّي، قال: حدثنا قبيصة بن عقبة (^١)، قال: حدثنا سفيان (^٢)، عن أبي الزبير (^٣)، عن جابر بن عبد الله قال قال رسول الله ﷺ: \"إذا سقطت لقمة أحدكم من يده فلا يدعها للشيطان؛ وإذا أكل أحدكم فلا يمسح يده بالمنديل حتى يَلْعَقها أو يُلْعِقها، فإنّه لا يدري في أي طعامه البركة\" (^٤).\n_________\n(^١) في (م): \"قبيصة بن سفيان، عن أبي الزبير\".\n(^٢) سفيان بن عيينة هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٥٥/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٧١٧).","vol":"16","page":383},{"text":"٨٧١٩ - حدثنا أبو داود الحراني، قال: حدثنا يعلى بن عبيد، قال: حدثنا الأعمش (^١)، عن أبي سفيان، عن جابر قال: قال رسول الله ﷺ إذا أكل أحدكم الطعام فَلْيَمُصَّ أصابعه، فإنّه لا يدري في أي طعامه تكون البركة\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٧) حديث رقم (١٣٥) شطره الثاني.","vol":"16","page":383},{"text":"٨٧٢٠ - حدثنا محمد بن سويد الطحان، قال: حدثنا أحمد بن جَناب (^١)، قال: حدثنا عيسى بن يونس، عن\n⦗٣٨٤⦘ الأعمش (^٢)، عن أبي سفيان، عن جابر قال: سمعت النبيّ ﷺ يقول: \"إذا أراد أحدكم أكل الطعام (^٣) فليلعق أصابعه؛ فإنَّه لا يدري في أي الطعام تكون الزكاة (^٤) (^٥).\n_________\n(^١) أحمد بن جَناب: -بفتح الجيم، وتخفيف النون- ابن المغيرة، أبو الوليد.\n(^٢) الأعمش ملتقى الإسناد مع مسلم.\n(^٣) هكذا في الأصل، وفي (ل): \"إذا أكل أحدكم الطعام\"، وَهو أَوْجَه.\n(^٤) في (م): \"البركة\".\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧١٩).","vol":"16","page":383},{"text":"٨٧٢١ - حدثنا أبو إبراهيم الزهري (^١)، وإبراهيم بن دِيْزيل، قالا: حدثنا عفان بن مسلم (^٢)، قال: حدثنا وهيب (^٣)، قال: حدثنا سهيل، عن أبيه، عن أبي هريرة قال: قال النبيّ ﷺ: \"إذا أكل أحدكم طعامًا فليلعق أصابعه الثلاث، فإنّه لا يدري في أي طعامه يبارك له فيه\" (^٤) (^٥).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم.\n(^٢) نهاية (ل ٧/ ٥١/ أ).\n(^٣) وهيب هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم -بمعناه-، كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٧) حديث رقم (١٣٧).\n(^٥) في الأصل بعد هذا الحديث حديث أشير عليه بالحذف (لا … إلى): وكتب في الحاشية: هذا الحديث ليس في الأصل، ولم يأت هذا الحديث في (ك) المنقولة عن الأصل، وجاء في (م) هو والحديث الآتي رقم (٨٧٢٢) بعد أربعة أحاديث أي بعد حديث رقم (٥٦٠).\nوالحديث: حدثنا أبو المثنى، حدثنا عبد الرحمن بن المبارك، حدثنا وُهيب، حدثنا =\n⦗٣٨٥⦘ = سهيل، عن أبيه، عن أبي هريرة قال النبيّ ﷺ: \"إذا أكل أحدكم طعامًا فليلعق أصابعه، فإنَّه لا يدري في أيتهنَّ البركة\".","vol":"16","page":384},{"text":"٨٧٢٢ - حدثنا أحمد بن سهل الأهوازي (^١)، قال: حدثنا سهل بن بكار (^٢)، قال: حدثنا وهيب (^٣) بإسناده: أيتهن البركة (^٤).\n_________\n(^١) الأهوازي: بفتح الألف، وسكون الهاء، وفي آخرها الزاي. الأنساب (١/ ٢٣١) - أبو الفضل.\n(^٢) ابن بشر الدارمي.\n(^٣) الملتقى في وهيب.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٧٢١).","vol":"16","page":385},{"text":"٨٧٢٣ - حدثنا الصاغاني، والصائغ (^١)، قالا: حدثنا عفان، قال: حدثنا حماد بن سلمة (^٢)، قال: أخبرنا ثابت، عن أنس بن مالك، قال: كان النبيّ ﷺ إذا أكل طعامًا لعق أصابعه الثلاث (^٣).\n_________\n(^١) هو: جعفر بن محمد الصائغ.\n(^٢) حماد بن سلمة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٧)، حديث رقم (١٣٦) شطره الأول.","vol":"16","page":385},{"text":"٨٧٢٤ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا يحيى بن حسان، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس قال:\n⦗٣٨٦⦘ كان النبيّ ﷺ: \"إذا أكل طعامًا لعق أصابعه الثلاث\" (^٢).\n_________\n(^١) حماد بن سلمة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٢٣).","vol":"16","page":385},{"text":"٨٧٢٥ - حدثنا جعفر الصائغ، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة (^١)، بمثله.\nوزاد: وإذا وقعت لقمة أحدكم فليمط عنها الأذى، ولا يدعها للشيطان، وأمرنا أن نَسْلُت الصحفة، وقال (^٢): \"إنكم لا تدرون في أي طعامكم يبارك لكم\" (^٣).\n_________\n(^١) حماد موضع الالتقاء مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٥٥/ ب).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٢٣).","vol":"16","page":386},{"text":"٨٧٢٦ - حدثنا عمار بن رجاء [حدثنا حبان] (^١) قال: حدثنا حماد بن سلمة (^٢) بمثله (^٣).\n_________\n(^١) ما بين المعقوفين زيادة من (م)، ليس في الأصل ولا في (ك)، وأما (ل) فإن اللوحة التي ضمنها الحديث وهي (٥٢) غير موجودة وقد تقدم هذا الحديث برقم (٨٧١٥) كما في (م). وحبان هو ابن هلال. تقدمت ترجمته.\n(^٢) الملتقى في حماد بن سلمة.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٢٣).","vol":"16","page":386},{"text":"٨٧٢٧ - حدثنا حمدون بن أحمد (^١)، قال: حدثنا عبد الأعلى (^٢)، قال: حدثنا وهيب (^٣) بمثله (^٤).\n\"فإنَّه لا يدري في أيتهن البركة\" (^٥) (^٦).\n_________\n(^١) ابن عمارة أبو صالح النيسابوري. ت/ ٢٧١ هـ.\nانظر: طبقات الصوفية (ص ١٢٣)، السير (١٣/ ٥٠).\nويحتمل أن يكون حمدان بن أحمد السمار، لكن الأول أظهر، وللأخير ترجمة في تاريخ الإسلام (٢٠/ ٣٤).\n(^٢) عبد الأعلى بن حماد بن نصر الباهلي البصري.\n(^٣) الملتقى في وهيب.\n(^٤) أي بمثل حديث وهيب المتقدم برقم (٨٧٢١).\n(^٥) أخرجه مسلم كتاب الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٧) حديث رقم (١٣٧).\n(^٦) كتب في الأصل بعد الحديث: \"يتلوه في الجزء الذي يليه -إن شاء الله ﷿\nبيان الخبر الموجب أخذ اللقمة إذا سقطت من يد آكلها، وإماطة الأذى عنها،\nوأكلها: الفصل. الحمد لله رب العالمين، والصلاة على محمد وعلى آله، وحسبنا الله ونعم المعين\".\nوكتب في اللوحة التالية: \"الجزء الثلاثون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق المهرجاني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازان القشيرى ﵁ عن شيخه أبي نعيم عبد الملك بن الحسين الإسفراييني عنه\" (هـ ٨/ ١٥٩/ أ).","vol":"16","page":387},{"text":"<span data-type='title' id=toc-1172>بَيَانُ (^١) الخَبَرِ المُوجِبِ أخْذَ اللُّقْمَة إِذا سَقَطَت مِن يَدِ آكلِها؛ وَاِمَاطَةَ الأَذى عنْها، وَأَكلها؛ والدَّليلِ على أَنَّها إِن تُرِكَت كانت للشّيطانِ، وأَن الشَّيْطَانَ حَضَر (^٢) الإِنسانَ في شأَنِه كُلِّه.</span>\n_________\n(^١) في الأصل قبل الترجمة: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.\nالحمد لله رب العالمين، والصلاة على محمد المصطفى، وعلى آله.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسين الإسفراييني، قال: أخبرنا أبو عوانة، يعقوب بن إسحاق المهرجاني، قال: … \"\n(^٢) في (م): يحضر.","vol":"16","page":388},{"text":"٨٧٢٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جُريج، قال: أخبرني أبو الزبير (^٢)، أنَّه سمع جابر بن عبد الله أنَّه سمع النبيّ ﷺ يقول: \"إذا طعم أحدكم فسقطت لقمته من يده، فليمط ما رابه، ثم ليطعمها، ولا يدعها للشيطان، ولا يمسح يده بالمنديل حتى يَلْعق يده فإنّ الشيطان يَرْصُد الإنسان في كل شيء حتى عند طعامه\" (^٣).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) أبو الزبير هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم الأشربة، باب استحباب لعق الأصابع (٣/ ١٦٠٦) حديث رقم (١٣٤) والشطر الثاني للحديث: \"فإن الشيطان يرصد الإنسان في كل شيء … \". =\n⦗٣٨٩⦘ = أخرجه مسلم من طريق أبي سفيان عن جابر به برقم (١٣٥).","vol":"16","page":388},{"text":"٨٧٢٩ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، ومحمد بن فضيل، عن الأعمش، عن أبي سفيان، عن جابر، قال: قال النبيّ ﷺ: \"إذا سقطت لقمة أحدكم فليأخذها فليمط ما بها، وليأكلها، ولا يدعها للشيطان\" (^٢).\n_________\n(^١) ملتقى الإسناد في أبي معاوية، ومحمد بن فضيل.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٢٨) ورقمه عند مسلم (١٣٥) الإسناد الثاني والثالث.","vol":"16","page":389},{"text":"٨٧٣٠ - حدثنا سَخْتويه بن مَازيار أبو علي، قال: حدثنا مالك بن سُعَيْر (^١)، عن الأعمش، عن أبي سفيان (^٢)، عن جابر قال: قال رسول الله ﷺ: \"إذا أكل أحدكم فليلعق أصابعه، وإذا سقطت لقمة أحدكم فليأخذها وليمط الأذى عنها، ثم يأكلها ولا يدعها للشيطان، فإنّه لا يدري في أي طعامه البركة\" (^٣).\nرواه أبو بكر بن أبي شيبة، عن ابن فضيل فقال: عن الأعمش، عن\n⦗٣٩٠⦘ أبي صالح، وأبي سفيان، عن جابر نحوه (^٤) (^٥).\n_________\n(^١) مالك بن سُعَيْر: -بالسين المهملة المضمومة، بعدها عين مهملة مفتوحة، الإكمال (٤/ ٣١٤) - التميمي أبو محمد الكوفي.\n(^٢) الملتقى في أبي سفيان، وهو طلحة بن نافع.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٢٨) ورقمه عند مسلم (١٣٥).\n(^٤) نهاية (ل ٧/ ٥٢/ أ).\n(^٥) أخرجه مسلم (٣/ ١٦٠٦) حديث رقم (١٣٥) الإسناد الثالث.","vol":"16","page":389},{"text":"٨٧٣١ - حدثنا إسحاق بن سَيَّار، قال: حدثنا عبيد الله (^١)، قال: أخبرنا شيبان (^٢)، عن الأعمش (^٣)، عن أبي سفيان، عن جابر قال: قال النبيّ ﷺ: \"إذا أكل أحدكم طعامًا فليلعق أصابعه فإنّه لا (^٤) يدري في أي طعامه البركة\" (^٥).\n_________\n(^١) هو: عبيد الله بن موسى.\n(^٢) هو: ابن عبد الرحمن النحوي.\n(^٣) ملتقى الإسناد مع مسلم في الأعمش.\n(^٤) نهاية (ك ٤/ ٢٥٦/ أ).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٢٨) ورقمه عند مسلم (١٣٥).","vol":"16","page":390},{"text":"<span data-type='title' id=toc-1173>بَاب إِبَاحَةِ تطيُّب (^١) المَرَقَةِ، وَتَرْك إِجَابَةِ الدَّعْوَةِ إِذا كان المَدْعُو عِنْدَهُ آخَرَ لَم يُدْعَ، والإِبَاحةِ لِلمَدْعُو استِتباع جَلِيسِه، أَو ضَيفِه إِلى طَعامِ الدَّاعي بَعْدَ أن يأَذن لَهُ.</span>\n_________\n(^١) في (ل): \"تطييب\".","vol":"16","page":391},{"text":"٨٧٣٢ - حدثنا عباس الدوري، قال: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس أنّ فارسيًّا كان جارًا للنبي ﷺ وكانت مرقته أطيب شيء ريحًا، فجاء النبيّ ﷺ وعنده عائشة فقال: هكذا بيده -تعال- فقال له النبيّ ﷺ بيده وهذه، فقال الفارسي: بيده -أي: لا-، فذهب، ثم عاد فجاء إلى النبيّ ﷺ فقال له مثل قوله الأول، وردَّ عليه النبيّ ﷺ مثل قوله الأول، فانصرف، ثم جاء الثالثة فقال للنبيّ ﷺ مثل قوله، فقال النبيّ ﷺ مثل قوله، فقال بيده: نعم. قال: فمضى النبيّ ﷺ وعائشة (^٢).\n_________\n(^١) حماد بن سلمة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب ما يفعل الضيف إذا تبعه غير من دعاء صاحب الطعام (٣/ ١٦٠٩) حديث رقم (١٣٩).\nمن فوائد الاستخراج: في الحديث بيان أن مخاطبة النبيّ ﷺ لجاره الفارسي كان فيها إشارة بيده، ولم يُذكر ذلك في رواية مسلم للحديث.","vol":"16","page":391},{"text":"٨٧٣٣ - حدثنا علي بن سهل، قال: حدثنا عفّان، قال: حدثنا\n⦗٣٩٢⦘ حماد بن سلمة (^١)، عن ثابت، عن أنس، أن فارسيًّا كان بالمدينة طيب المرق، فأتى النبيّ ﷺ (^٢) وعائشة إلى جنبه فقال له بيده: تعال، فذكر بمثله (^٣).\n_________\n(^١) الملتقى مع مسلم في حماد بن زيد.\n(^٢) نهاية (ل ٧/ ٥٢/ ب).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٣٢).","vol":"16","page":391},{"text":"٨٧٣٤ - حدثنا الرَّبيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا بن سلمة (^١)، عن ثابت، عن أنس، أن رجلًا من أهل فارس كان جارًا للنبيّ ﷺ وكان طيب الرقة، فأتى النبيّ ﷺ ذات يوم، فأومأ إليه -وعائشة إلى جنبه-، فجعل النبيّ ﷺ يومئ -أي وعائشة- فأومأ إليه أن لا، مرتين، فلمَّا كان في الثالثة أومأ إليه النبيّ ﷺ وعائشة، فأومأ إليه أن نعم، فأتاه هو وعائشة (^٢).\n_________\n(^١) الملتقى مع مسلم في حماد بن سلمة.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٣٢).","vol":"16","page":392},{"text":"٨٧٣٥ - حدثنا عثمان بن خُرَّزَاذ، قال: حدثنا عبيد الله بن محمد (^١)، قال: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أنس، أنّ جارًا لرسول ﷺ فارسيًّا كانت مرقته أطيبَ شيء ريحًا، فصنع طعامًا، ثم جاء إلى النبيّ ﷺ\n⦗٣٩٣⦘ وعائشة إلى جنبه فأومأ إليه بيده أن تعال، فقال رسول الله ﷺ: \"وهذه معي\"، وأشار إلى عائشة، فأشار بيده أن لا؛ ثم أشار إليه الثانية، فقال رسول الله ﷺ: \"وهذه معي\"، وأشار إلى عائشة، فأشار بيده أن لا، ثم أشار إليه الثالثة، فقال رسول الله ﷺ: \"وهذه معي\"، قال: نعم (^٣).\n_________\n(^١) ابن حفص بن عمر القرشي، أبو عبد الرحمن.\n(^٢) حماد بن سلمة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٣٢).","vol":"16","page":392},{"text":"<span data-type='title' id=toc-1174>بَابُ (^١) إِبَاحَةِ أَن يَتْبَع قَومًا قَدْ دُعوا إِلى طَعَام والتَّعَرضِ لِصَاحِبِ الطَّعَامِ، وَحَظْرِ الدُّخُولِ مَعَهُم حَتى يأذَنَ لَهُ صاحِبه.</span>\n_________\n(^١) نهاية (ل ٧/ ٥٣/ أ).","vol":"16","page":394},{"text":"٨٧٣٦ - حدثنا أبو الحسن علي بن حرب الطائي، قال: حدثنا محمد بن فضيل، وأبو معاوية (^١)، عن الأعمش، عن أبي وائل، عن أبي مسعود، قال: جاء رجل من الأنصار يكنى أبا شعيب إلى غلام له لحام، فقال: اصنع لي طعامًا يكفى عشرة أو خمسة، قال أبو معاوية: يكفي خمسة، فإني رأيت في وجه رسول الله ﷺ الجوع، فصنع له، ثم أتى النبيّ ﷺ فدعاه في نَفَرٍ (^٢)، فاتبعهم رجل لم يكن معهم حين دعوا، فلمَّا انتهى إلى الباب، قال لصاحب المنزل: إنَّه قد تبعنا رجل لم يكن معنا حين دعوتنا، فإن أذنت له دخل، فقال: مره فليدخل (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي معاوية -ومن طريق محمد بن فضيل الملتقى في الأعمش.\n(^٢) في (م): \"في نفسه\".\n(^٣) أخرجه مسلم كتاب الأشربة، باب ما يفعل الضيف إذا تبعه غيره (٣/ ١٦٠٨) حديث رقم (١٣٨)، وأخرجه البخاري كتاب البيوع، باب ما قيل في اللَّحَّام والجزَّار حديث رقم (٢٠٨٤) انظر: الفتح (٥/ ٣٤).\nمن فوائد الاستخراج: في رواية محمد بن فضيل عند أبي عوانة قال: \"يكفي عشرة أو خمسة\"، وعند مسلم: \"يكفي خمسة\".","vol":"16","page":394},{"text":"٨٧٣٧ - حدثنا أبو بكر الجعفي الدمشقي محمد بن عبد الرحمن (^١)، قال: حدثنا أبو أسامة (^٢)، عن الأعمش، عن شقيق، عن أبي مسعود، عن النبيّ ﷺ أنّه دعاه رجل خامس خمسة إلى طعام، فتبعهم رجل، فقال رسول الله ﷺ: \"إنّك دعوتنا خمسة، وقد تبعنا هذا\" قال: فقال: قد أذنت له (^٣).\n_________\n(^١) ابن الحسن الكوفي.\n(^٢) أبو أسامة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٣٦).\nوالبخاري من طريق أبي أسامة عن الأعمش، في كتاب الأطعمة، باب الرجل يدعى إلى طعام، حديث رقم (٤٥٦١) انظر: الفتح (١٠/ ٧٣١).","vol":"16","page":395},{"text":"٨٧٣٨ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، قال: حدثنا سفيان (^٣)، عن الأعمش (^٤)، عن أبي وائل، عن أبي مسعود قال: كان رجل من الأنصار (^٥) يقال له أبو شعيب كان له غلام لحام، فقال: اصنع لي طعامًا أدعو رسول الله ﷺ خامس خمسة، قال: فدعا\n⦗٣٩٦⦘ رسول الله ﷺ خامس خمسة، فتبعهم رجل فقال رسول الله ﷺ: \"إنك دعوتنا خامس خمسة، وهذا رجل قد تبعنا، إن شئت أذنت له، وإن شئت تركته\" فقال: بل آذن له (^٦).\n_________\n(^١) هو: عبد الله بن محمد بن الجراح.\n(^٢) هو: محمد بن يوسف بن واقد.\n(^٣) سفيان هو موضع الالتقاء مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٥٧/ أ).\n(^٥) نهاية (ل ٧/ ٥٣/ ب).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٧٣٦) ورقمه عند مسلم (١٣٨).\nوأخرجه البخاري من طريق سفيان عن الأعمش في كتاب الأطعمة باب الرجل يتكلف الطعام لأخوانه، حديث رقم (٥٤٣٤) انظر: الفتح (١٠/ ٧٠١).","vol":"16","page":395},{"text":"٨٧٣٩ - حدثنا السَّري بن يحيى، قال: حدثنا قبيصة، قال: حدثنا سفيان (^١)، عن الأعمش، عن أبي وائل، عن أبي مسعود قال: دُعي النبيّ ﷺ إلى طعام فتبعه رجل، فأخذ بيده فقال: \"إن شئت أذنت له وإن شئت رجع\" فقال: قد أذنت له (^٢).\n_________\n(^١) الملتقى في سفيان.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٣٦) والبخاري انظر حديث رقم (٨٧٣٨).","vol":"16","page":396},{"text":"٨٧٤٠ - حدثنا يونس بن حبيب، وأبو أمية، قالا: حدثنا أبو داود الطيالسي، قال: حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا وائل يحدث، عن أبي مسعود البدري قال: صنع رجل منا يكنى أبا شعيب لرسول الله ﷺ طعامًا فقال: تعال أنت وخمسة معك، فقال رسول الله ﷺ: \"تأذن لي في السادس\" (^٢).\n_________\n(^١) الملتقى في شعبة.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٣٦). =\n⦗٣٩٧⦘ = من فوائد الاستخراج: عند مسلم: \"فدعاه خامس خمسة\" وحمله الحافظ في الفتح (١٠/ ٧٠٢) على أنهم كانوا أربعة وهو ﷺ خامسهم، فقوله: \"خامس خمسة\" أي: أحدهم. ولفظ الحديث عند أبي عوانة يمنع هذا الاحتمال، ويدل أَنَّه ﷺ كان سادسهم وهم خمسة، قال: \"تعال أنت وخمسة معك\".\nوالحديث أخرجه النسائي في الكبرى (٤/ ١٤١) بلفظ حديث أبي عوانة، قال: أخبرنا إسماعيل بن مسعود، حدثنا بشر بن المفضل، عن شعبة به.","vol":"16","page":396},{"text":"٨٧٤١ - حدثنا الصاغاني، قال: حدثنا أبو النضر، قال: حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا وائل يحدث، عن أبي مسعود قال: صنع منا رجل طعامًا، فأرسل إلى النبيّ ﷺ فقال: تعال أنت وخمسة معك، فأرسل (^٢) النبيّ ﷺ: \"أتأذن في السادس\" (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في شعبة.\n(^٢) نهاية (ل ٧/ ٥٤/ أ)، وفيها: \"فأرسل إليه\".\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٣٧) وحديث (٨٧٤١).","vol":"16","page":397},{"text":"٨٧٤٢ - حدثنا أبو جعفر محمد بن سعد العوفي (^١) وعباس الدوري،\n⦗٣٩٨⦘ قالا: حدثنا أبو الجَوّاب (^٢)، قال: حدثنا عمار بن رزيق، عن الأعمش، عن أبي سفيان، عن جابر، قال: جاء رجل من الأنصار يقال له أبو شعيب وكان له غلام لحام فقال: اجعل لنا طعامًا أدعو له رسول الله ﷺ سادس ستة، فدعاهم، فتبعهم رجل، فقال له رسول الله -صلى الله عليه (^٣) وسلم-: \"إنَّ هذا قد تبعنا فتأذن له\" فقال: نعم (^٤).\n_________\n(^١) هو: محمد بن سعد بن الحسن العوفي البغدادي. ت / ٢٧٦ هـ.\nقال الحاكم: \"سألت الدارقطني عنه فقال: لا بأس به\"، وقال الخطيب البغدادي: \"كان لينا في الحديث\".\nانظر: سؤالات الحاكم للدارقطني (ص ١٣٩)، تاريخ بغداد (٥/ ٣٢٢)، تاريخ الإسلام حوادث سنة (٢٦١ هـ - ٢٨٠ هـ) (ص ٤٤٥).\n(^٢) أبو الجواب هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٥٧/ ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب ما يفعل الضيف إذا تبعه غيره (٣/ ١٦٠٨) حديث رقم (١٣٨) الإسناد الثالث.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث جابر الذي أحال به مسلم على حديث أبي مسعود البدري.","vol":"16","page":397},{"text":"٨٧٤٣ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا أحمد بن عبد الملك (^١) ح\nوحدثنا أبو أمية، وأبو داود الحراني قالا: حدثنا النفيلي (^٢)، قالا: حدثنا زهير (^٣)، عن الأعمش، عن أبي سفيان، عن جابر دال: كان لأبي شعيب غلام\n⦗٣٩٩⦘ لحام (^٤)، فلمَّا رأى ما برسول الله ﷺ (^٥) من الجَهْد، أمر غلامه أن يأتيه بلحم يكفي خمسة، وأرسل إلى رسول الله ﷺ أن ائتنا خامس خمسة، فجاءه ومعه سادس، فلمَّا انتهى إلى باب أبي شعيب، قال رسول الله ﷺ: \"إنَّك أرسلت إلى خمسة منا، وإنَّ هذا قد تبعنا، فإن أذنت له دخل وإلا رجع\". فقال: قد أذنت له فليدخل يا رسول الله (^٦).\n_________\n(^١) ابن واقد الأسدي -مولاهم- الحراني.\n(^٢) \"قالا حدثنا النفيلي\" جاءت في الأصل في الحاشية بخط صغير، والنفيلي هو: أبو جعفر عبد الله بن محمد.\n(^٣) زهير هو موضع الالتقاء مع مسلم.\n(^٤) في الأصل: \"غلامًا لحامًا\".\n(^٥) في (ل) زيادة: \"وأصحابه\".\n(^٦) أخرجه مسلم انظر حديث رقم (٨٧٤٢).","vol":"16","page":398},{"text":"٨٧٤٤ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا أحمد بن عبد اللك الحراني، قال: حدثنا زهير (^١)، عن الأعمش، عن أبي وائل، عن أبي مسعود، عن النبيّ ﷺ بنحوه (^٢) (^٣).\nقال أبو عوانة جمعهما زهير (^٤)، قال النفيلي في هذا الحديث، وحدثنا\n⦗٤٠٠⦘ أصحابنا، عن زهير، عن الأعمش، عن شقيق، عن أبي مسعود، عن النبيّ ﷺ مثله، كذا قال محمد بن يحيى.\nوقال مسلم: رواه الحسن بن أعين، عن زهير، عن الأعمش الحديثين جميعًا (^٥).\n_________\n(^١) زهير هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٧/ ٥٤/ ب).\n(^٣) أخرجه مسلم كتاب الأشربة باب ما يفعل الضيف إذا تبعه غيره (٣/ ١٦٠٩) حديث رقم (١٣٨) الإسناد الثالث.\nوالبخاري، البيوع، باب ما قيل في اللَّحّام والجزَّار، حديث رقم (٢٠٨١) انظر: الفتح (٥/ ٣٤).\n(^٤) أي جمع الحديثين: حديث الأعمش عن شقيق، عن أبي مسعود، وحديث الأعمش عن أبي سفيان، عن جابر.\n(^٥) انظر صحيح مسلم (٣/ ١٦٠٨ - ١٦٠٩).","vol":"16","page":399},{"text":"<span data-type='title' id=toc-1175>بَابُ الإبَاحَةِ لِمَن أصَابَتْهُ حَاجَةٌ؛ أَو جُوعٌ أن يَأتِيَ مَن يَثِقُ بِهِ، وَبِدينهِ مُتَعَرِضًا لِيُطْعِمَه، أَو يَقضي حَاجَتَهُ، وإِبَاحَةِ التكلُّفِ للِضَّيفِ.</span>","vol":"16","page":401},{"text":"٨٧٤٥ - حدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا الوليد بن القاسم (^١)، قال: حدثنا يزيد بن كيسان (^٢)، عن أبي حازم، عن أبي هريرة، قال: بينما أبو بكر وعمر جالسان جاءهما رسول الله ﷺ فقال: ما أجلسكما هاهنا؟ قالا: والذي بعثك بالحق ما أخرجنا من بيوتنا إلا الجوع، قال: والذي بعثني بالحق ما أخرجني غيره، فانطلقوا حتى أتوا بيت (^٣) رجل من الأنصار، فاستقبلتهم المرأة، فقال لها النبيّ ﷺ: أين فلان؟ قالت: ذهب يستعذب لنا من ماء، فجاء صاحبهم حاملًا قربته، فقال: مرحبًا ما زار العباد شيء أفضل من شيء زارني اليوم (^٤)، فعلَّق قربته بكَرَب (^٥) نخلة،\n⦗٤٠٢⦘ وانطلق فجاءهم بعِذْق (^٦)، فقال النبيّ ﷺ: \"ألا كنت اجتنيت\" فقال: أحببت أن يكون (^٧) الذي تختارون على أعينكم، ثم أخذ الشفرة (^٨) قال النبيّ ﷺ: \"إياك والحلوب\" (^٩) فذبح لهم يومئذ، فأكلوا، فقال النبيّ ﷺ: \"لتسئلنَّ عن هذا يوم القيامة؛ أخرجكم من بيوتكم الجوع، فلم ترجعوا حتى أصبتم هذا، فهذا من النعيم\" (^١٠).\n_________\n(^١) ابن الوليد الهمداني الكوفي.\n(^٢) يزيد بن كيسان موضع الالتقاء مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٥٨/ أ).\n(^٤) نهاية (ل ٧/ ٥٥/ أ).\n(^٥) الكَرَب: أصول السعف العراض التي تيبس فتصير مثل الكتف.\nانظر: كتاب النخل لأبي حاتم السجستاني (ص ٦٥)، النهاية (٤/ ١٦١).\n(^٦) العِذْق: -بالكسر- هو القِنو، وجمعه أقناء، والكثير القِنوان. كتاب النخل (ص ٦٤).\n(^٧) في الأصل: \"أن يكونوا\".\n(^٨) الشَّفرة: السكين العريضة. النهاية (٢/ ٤٨٤).\n(^٩) الحلوب: أي ذات اللبن. المجموع المغيث (١/ ٤٨٣)، النهاية (١/ ٤٢٢).\n(^١٠) أخرجه مسلم كتاب الأشربة، باب جواز استتباعه غيره إلى دار من يثق برضاه بذلك (٣/ ١٦٠٩)، حديث رقم (١٤٠).","vol":"16","page":401},{"text":"٨٧٤٦ - حدثنا أبو أمية، قال: حدثنا النفيلي (^١)، قال: حدثنا عيسى بن يونس، عن يزيد بن كيسان (^٢)، عن أبي حازم، عن أبي هريرة، أن النبيّ ﷺ خرج هو وأبو بكر وعمر، أخرجهم الجوع، فأتوا أبا الهيثم بن التَّيِّهان (^٣)،\n⦗٤٠٣⦘ فذبح لهم فأكلوا وشبعوا فقال لهم رسول الله ﷺ: \"أخرجكم الجوع، فأصبتم هذا، هذا النعيم (^٤) لتسئلنَّ يوم القيامة عن هذا\" (^٥).\n_________\n(^١) هو عبد الله بن محمد.\n(^٢) يزيد بن كيسان هو ملتقى الإسناد مع مسلم.\n(^٣) أبو الهيثم التّيِّهَان: بفتح المثناة الفوقانية، مع كسر الياء المشددة.\nانظر الإكمال (١/ ٥١٩)، الإصابة (٧/ ٣٦٥).\n(^٤) في الأصل: \"هذا من النعيم\" وشطب على \"من\".\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٤٥).\nمن فوائد الاستخراج: ذكر اسم الصحابي الذي ذهب إليه النبيّ ﷺ وأبو بكر وعمر، وهو أبو الهيثم بن التِّيِّهَان، ولم يذكر في مسلم.","vol":"16","page":402},{"text":"٨٧٤٧ - حدثنا هلال بن العلاء، قال: حدثنا حسين بن عياش، قال: حدثنا زهير، قال: حدثنا بشير أبو إسماعيل (^١) أنّ أبا حازم (^٢) أخبرهم، عن أبي هريرة، أن عمر خرج من بيته بينما هو جالس إذ أتاه أبو بكر، فقال: يا عمر ما يجلسك؟ قال: والذي بعث محمدًا بالحق ما أخرجني (^٣) من بيتي إلا الجوع، فبينما هما جالسان إذ جاء هما رسول الله ﷺ فقال: \"ما أجلسكما؟ \" فقالا: أخرجنا يا رسول الله الجوع، قال: \"وأنا والذي\n⦗٤٠٤⦘ بعثني بالحق ما أخرجني من بيتي إلا الجوع\" فقال لهم: \"قوموا فانطلقوا إلى بيت رجل من الأنصار\" فذكر قصة أبي الهيثم (^٤) بن التَّيِّهَان بطوله (^٥).\n_________\n(^١) هو: بشير بن سليمان الكندي.\nقال إسحاق بن منصور عن ابن معين: \"ثقة\"، وكذلك قال أبو طالب عن الإمام أحمد.\nوقال أبو حاتم: \"صالح الحديث، هو أحب إليّ من يزيد بن كيسان\"، وقال الحافظ ابن حجر: \"ثقة يغرب\".\nانظر: الجرح والتعديل (٢/ ٣٧٤)، تهذيب الكمال (٤/ ١٦٨)، التقريب (ص ١٧٢).\n(^٢) أبو حازم هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٥٥/ ب).\n(^٤) في الأصل \"أبا الهيثم\" والتصحيح من (م).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٤٥).\nمن فوائد الاستخراج: رواية أبي عوانة للحديث من طريق بشير بن سليمان، عن أبي حازم، وبشير أقوى من يزيد بن كيسان الذي روى الحديث من طريقه مسلم.","vol":"16","page":403},{"text":"٨٧٤٨ - حدثنا (^١) محمد بن كثير الحراني (^٢)، قال: حدثنا مؤمل بن الفضل ح\nوحدثنا الصاغاني، قال: حدثنا زكريا بن عدي، قال: حدثنا مروان بن معاوية (^٣)، عن يزيد بن كيسان (^٤)، عن أبي حازم، عن أبي هريرة، قال: أخذ رجل شفرة ليذبح لرسول الله ﷺ فقال: \"إياك والحلوب\" (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٥٨/ ب).\n(^٢) هو: محمد بن يحيى بن محمد بن كثير الحراني أبو عبد الله.\n(^٣) ابن الحارث بن أسماء الفزاري أبو عبد الله الكوفي.\n(^٤) يزيد بن كيسان هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٤٥).","vol":"16","page":404},{"text":"<span data-type='title' id=toc-1176>بَابُ اتّخَاذِ الطَّعَامِ للأَضيَافِ يُسَمَّى سُوْرا (^١)، وأَنَّ اتخاذها بَعْدما يُدْعَون، وأَنَّ أَهْلَ البَيْتِ يأكلُونَ بَعْدَ الأَضْيافِ.</span>\n_________\n(^١) السُور: -بضم المهملة، وسكون الواو بغير همز- الضيافة. وصنع سورا: أي صنع طعامًا دعا إليه الناس، قيل: هي فارسية، وقيل: حبشية.\nانظر: المُعْرب للجواليقي (ص ١١٢)، الفتح (٦/ ٣٠٠)، قصد السبيل فيما في العربية من الدخيل (٢/ ١٦٦).","vol":"16","page":405},{"text":"٨٧٤٩ - حدثنا يزيد بن سنان البصري، وسعيد بن مسعود المروزي، وعباس بن محمد الدوري، قالوا: حدثنا أبو عاصم النبيل (^١)، قال: حدثنا حنظلة بن أبي سفيان، قال: حدثنا سعيد بن مينا، قال: سمعت جابر بن عبد الله يقول: لما حفر الخندق رأيت برسول الله ﷺ خَمَصًا (^٢)، فانتهيت إلى امرأتي فقلت لها: هل عندك شيء (^٣) كان رأيت برسول الله ﷺ خمصًا شديدًا، فأَخْرَجَتْ لي جرابًا (^٤) فيه\n⦗٤٠٦⦘ صاع من شعير، ولنا بهيمة داجن (^٥)، قال: فذبحتُها، وطَحَنَتْ، فَفَرَغتْ إلى فَراغِي وقطّعَتْها في برمتها (^٦)، ثم أتيت (^٧) رسول الله ﷺ فقالت: لا تفضحني برسول الله ﷺ ومن معه، فأتيته فساررته، فقلت: يا رسول الله إنّا قد ذبحنا بهيمة لنا، وطحنت المرأة صاعًا من شعير كان عندنا، فتعال أنت ونفر ممن معك. قال: فصاح رسول الله ﷺ وقال: \"يا أهل الخندق إنَّ جابرًا قد صنع لكم سُوْرًا فَحَيَّ هلًا (^٨) بكم\" فقال رسول الله ﷺ: \"لا تنزلنَّ برمتكم، ولا تخبزن عجينتكم حتى أَجيء\" قال: فجئت، وجاء رسول الله ﷺ يقدم الناس حتى جئت امرأتي. فقالت: بك، وبك (^٩). فقلت: إني قد فعلت الذي قلت. وأخرجت له عجينا، فبسق فيها وبارك ثم قال: أدعي خابزة تخبز معك، واقدحي من\n⦗٤٠٧⦘ برمتكم (^١٠)، ولا تنزلوها، -وهم ألف- فأقسم بالله لأكلوا حتى تركوها، وانحرفوا، وإنّ برمتنا لتغط كما هي، وإنّ عجينتنا لتخبز كما هو (^١١).\nهذا لفظ يزيد (^١٢)، وحديث الباقي بمعناه.\nقال عباس: سمعت يحيى بن معين يقول في هذا الحديث: إنّ النبيّ ﷺ تكلم بالفارسية (^١٣). قال عباس: وجاءني أبو الدرداء المروزي (^١٤)، فسألني عن هذا الحديث قال سعيد: وإن عجينتنا لتخبز كما هي.\n_________\n(^١) أبو عاصم النبيل هو ملتقى الإسناد مع مسلم.\n(^٢) الخَمَص: -بفتح الخاء والميم- أي ضامر البطن من الجوع، يقال رجل خُمْصَان وخُميص، والجمع: خِماص. النهاية (٢/ ٨٠)، شرح النووي على مسلم (١٣/ ٢٢٩).\n(^٣) نهاية (ل ٧/ ٥٦/ أ).\n(^٤) جِراب: -بكسر الجيم، والجمع: أجربة، وجُرْب، وجُرُب، وهو وعاء من جلد.\nانظر: الصحاح (١/ ٩٨)، شرح النووي (١٣/ ٢٢١).\n(^٥) الداجن: الشاة التي يعلفها الناس في منازلهم. النهاية (٢/ ١٠٢).\n(^٦) البُرْمة: القدر مطلقًا، وجمعها بِرام، وهي في الأصل: المتخذة من الحجر المعروف بالحجاز واليمن. النهاية (١/ ١٢١).\n(^٧) في (ل) زيادة: \"وآلتْ إليّ ثم أتيت رسول الله … \".\n(^٨) حيَّ هلا: أي هلموا أو تعالوا.\nانظر: غريب الحديث لأبي عبيد (٤/ ٨٧)، شرح النووي على مسلم (١٣/ ٢٢٩).\n(^٩) بك وبك: أي ذمته ودعت عليه، وقيل معناه: بك تلحق الفضيحة، وبك يتعلق الذم. شرح النووي (١٣/ ٢٣٠).\n(^١٠) نهاية (ك ٤/ ٢٥٩/ أ).\n(^١١) أخرجه مسلم كتاب الأشربة، باب جواز استتباعه غيره (٣/ ١٦١٠) حديث رقم (١٤١).\nوالبخاري، كتاب المغازي، باب غزوة الخندق، حديث (٤١٠٢) انظر: الفتح (٨/ ١٥٢).\n(^١٢) نهاية (ل ٧/ ٥٦/ ب).\n(^١٣) وترجم الإمام البخاري في الصحيح كتاب الجهاد لهذا الحديث بباب من تكلم بالفارسية والرطانة، حديث رقم (٣٠٧٠) انظر: الفتح (٦/ ٢٩٩)، قال الحافظ: أشار إلى ضعف الأحاديث الواردة في كراهية الكلام بالفارسية.\n(^١٤) هو: عبد العزيز بن منيب القرشي، مولى عبد الرحمن بن سمرة. ت / ٢٦٧ هـ.\nانظر: تهذيب الكمال (١٨/ ٢١١).","vol":"16","page":405},{"text":"٨٧٥٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أنّ مالك بن أنس (^١) أخبره، عن إسحاق بن عبد الله بن أبي طلحة، أنَّه سمع أنس بن مالك يقول: قال أبو طلحة لأم سليم: لقد سمعت صوت رسول الله ﷺ ضعيفًا أعرف فيه الضعف، فهل عندك شيء، قالت نعم،\n⦗٤٠٨⦘ فأخرجت أقراصًا من شعر، ثم أخرجت خمارًا لها فَلَفَّتْ الخبز ببعضه، ثم دسّتْه (^٢) تحت ثوبي وردتني ببعضه، ثم أرسلتني إلى رسول الله ﷺ قال: فذهبت فوجدت رسول الله ﷺ في المسجد ومعه الناس، فقمت عليهم فقال رسول الله ﷺ: \"أرسلك أبو طلحة؟ \" قلت: نعم، فقال رسول الله ﷺ: \"قوموا\"، قال: فانطلقوا وانطلقت بين أيديهم حتى جئت أبا طلحة فأخبرته فقال أبو طلحة: يا أُمّ سليم قد جاء رسول الله ﷺ بالناس وليس عندنا من الطعام ما يكفيهم، فقالت: رسول الله ﷺ أعلم، فانطلق أبو طلحة حتى لقي رسول الله ﷺ، فأقبل رسول الله (^٣) ﷺ وأبو طلحة معه حتى دخلا، فقال رسول الله ﷺ هَلُمِّي يا أم سليم ما عندك فجاءت بذلك الخبز، فأمر به رسول الله صلى الله (^٤) عليه وسلم- فَفُتّ وعصرت أم سليم عُكّة (^٥) لها فآدمته، ثم قال فيه رسول الله ﷺ ما شاء الله أن يقول، ثم قال: ائذن لعشرة، فأذن لهم فأكلوا حتى شبعوا ثم خرجوا، ثم قال: ائذن\n⦗٤٠٩⦘ لعشرة، فأذن لهم فأكلوا حتى شبعوا، ثم خرجوا ثم قال: ائذن لعشرة، حتى أكل القوم كلهم وشبعوا، والقوم سبعون رجلًا أو ثمانون (^٦).\n_________\n(^١) الملتقى مع مسلم في مالك بن أنس.\n(^٢) دَسَّتْهُ: أخفته. انظر: الصحاح (٣/ ٩٢٨).\n(^٣) نهاية (ل ٧/ ٥٧/ أ).\n(^٤) نهاية (ك ٤/ ٢٥٩/ ب).\n(^٥) عُكة: -بضم العين، وتشديد الكاف-: وعاء صغير من جلد للسمن خاصة.\nالنهاية (٣/ ٢٨٤)، شرح النووي على مسلم (١٣/ ٢٣٣).\n(^٦) أخرجه مسلم، كتاب الأشربة، باب جواز استتباعه غيره (٣/ ١٦١٢) حديث رقم (١٤٢)، والبخاري، كتاب الأطعمة، باب من أكل حتى شبع، حديث (٥٣٨١) انظر: الفتح (١٠/ ٦٦١).","vol":"16","page":407},{"text":"٨٧٥١ - حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا القعنبي (^٢)، عن مالك (^٣) بإسناده مثله، إلا أنَّه قال: فجاءت بالخبن وقال: فأَدامَتْهُ، وقال الثالثة: ائذن لعشرة، فأذن لهم، فأكلوا حتى شبعوا، ثم خرجوا (^٤).\n_________\n(^١) محمد بن إسماعيل بن يوسف.\n(^٢) هو: عبد الله بن مسلمة.\n(^٣) مالك هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٠).","vol":"16","page":409},{"text":"٨٧٥٢ - حدثنا هلال بن العلاء أبو عمر الباهلي، قال: حدثنا عبد الله بن جعفر (^١)، قال: حدثنا عبيد الله بن عمرو، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي ليلى، عن أنس بن مالك، قال: أمر أبو طلحة أمّ سليم فقال: اصنعي للنبيّ ﷺ طعامًا لنفسه خاصة يأكل منه، قال: ثم أرسلني أبو طلحة للنبيّ ﷺ؛ فأتيته فقلت: إليك بعثني أبو طلحة، فقال للقوم: قوموا، قال: فلقينا أبو طلحة، فقال: يا نبيّ الله\n⦗٤١٠⦘ إِنَّما صنعنا طعامًا لنفسك خاصة، فقال: لا عليك، انطلق، فانطلق القوم معه، فجاء بطعام، إِنَّما (^٢) صنعه للنبيّ ﷺ وحده فوضع رسول الله ﷺ يده في القصعة، وسمّى عليه، ثم قال: ائذن لعشرة فأذن لهم، فدخلوا فقال: كلوا باسم الله، فأكلوا حتى شبعوا، ثم قاموا، ثم وضع النبيّ ﷺ يده كما وضع المرة الأولى وسمّى ثم قال: ائذن لعشرة حتى فعل ذلك بثمانين رجلًا، ثم أكل النبيّ ﷺ بعد ذلك وأهل البيت، وتركوا سؤرًا (^٣) (^٤).\n_________\n(^١) عبد الله بن جعفر ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٥٧/ ب).\n(^٣) السؤر: مهموز: أي بقية، يستعمل للطعام والشراب. النهاية (٢/ ٣٢٧).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٠) ورقمه عند مسلم (١٤٣) الإسناد الثالث.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم ذكر طرفه ثم قال: وساق الحديث -أي السابق عنده، ثم ذكر آخره.","vol":"16","page":409},{"text":"٨٧٥٣ - حدثنا عباس بن محمد الدوري، قال: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله بن عمرو (^١)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي ليلى، عن أنس بن مالك، قال: أمر أبو طلحة أم سليم تصنع للنبيّ ﷺ (^٢) طعامًا لنفسه خاصة، ثم أرسلني أبو طلحة للنبيّ ﷺ\n⦗٤١١⦘ وذكر الحديث بمثله، وتركوا سؤرًا (^٣).\n_________\n(^١) عبيد الله بن عمرو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٦٠/ أ).\n(^٣) أخرجه البخاري ومسلم انظر حديث رقم (٨٧٥٠) ورقمه عند مسلم (١٤٣) الإسناد الثالث.","vol":"16","page":410},{"text":"٨٧٥٤ - حدثنا عباس الدوري، قال: حدثنا عمرو بن عون، قال: أخبرنا خالد (^١)، عن حصين (^٢)، عن عبد الرحمن بن أبي ليلى (^٣)، عن أنس بن مالك قال: أتى أبو طلحة بمدين من شعير، بأمر بهما فصنع طعامًا، ثم قال لأنس، انطلق فادع رسول الله ﷺ يطعم عندنا، فأتيته فقلت: يا رسول الله إنّ أبا طلحة أرسلني إليك، فقال للقوم: قوموا، فجئت أمشي بين أيديهم، فلمَّا دخلت على أبي طلحة قال: ما صنعت؟ قلت: دعوت النبيّ ﷺ (^٤) فدعا القوم، قال: ويحك، فضحتنا أليس قد أعلمت (^٥) ما عندنا قلت: بلى، ولكن لم أستطع أن أقول للنبيّ ﷺ شيئًا، فلمَّا انتهوا إلى الباب أدخل عشرة، وأمر القوم فقعدوا بالباب، فوضع الإناء بين أيديهم، فتكلم بما شاء الله أن يتكلم، ثم قال للقوم: اطعموا، فطعموا ثم قاموا، ودعا عشرة حتى أكل منها ثمانون رجلًا، وفضل ما شبع منه أهل البيت (^٦).\n_________\n(^١) هو: خالد بن عبد الله، بن عبد الرحمن الطحان.\n(^٢) هو حصين عبد الرحمن السلمي.\n(^٣) عبد الرحمن بن أبي ليلى هو ملتقى الإسناد.\n(^٤) نهاية (ل ٧/ ٥٨/ أ).\n(^٥) في (ل) و(م) (أعلمته).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٠)، ورقمه عند مسلم (١٤٣) =\n⦗٤١٢⦘ = الإسناد الثالث.","vol":"16","page":411},{"text":"<span data-type='title' id=toc-1177>بَيَانُ صفَةِ اِتِّخَاذِ الخَطِيفَةِ (^١)، وَأَن النَّبيّ ﷺ عَصَبَ بَطْنَهُ مِنَ الجَوعِ، وَإبَاحَةِ إِلقاءِ الطَّعَامِ عَلَى الْحَصِيرِ، وَتَقْلِيبِ الوِعَاءِ لإِخْرَاجِ مَا فِيهِ، وَوُجُوبِ تَوجِيهِ فَضْلِ الطَّعَامِ إِلَى الجِيرَانِ.</span>\n_________\n(^١) الخطِيفة: -بخاء معجمة، وطاء مهملة-، وزن عصيدة، ومعناه وأصله: لبن يطبخ بدقيق، ويختطف بالأيدي والملاعق بسرعة.\nانظر: النهاية (٢/ ٤٩)، الفتح (١٠/ ٧٢٠).","vol":"16","page":412},{"text":"٨٧٥٥ - حدثنا أبو حنيفة الأَذَني (^١) قاضي حمص، قال: حدثنا لُوَيْن محمد بن سليمان (^٢)، قال: حدثنا حماد بن زيد، عن هشام بن حسان، عن محمد بن سيرين، عن أنس بن مالك (^٣)، قال: صنعت أم سليم شيئًا كان عندنا من شعير، فجعلت خطيفة للنَّبيّ ﷺ (^٤) فأرسلتني إلى النَّبيّ ﷺ\n⦗٤١٣⦘ أدعوه، فقال: أنا ومن معي، فقال: يا رسول الله إنّما شيء يسير، إِنَّما هو مُدّ أو بعض مدّ جعلته لك أم سليم، من شعير، قال: \"أنا ومن معي\"، قال: فرجعت إليها فأخبرتها، فجاء أبو طلحة فقال: يا رسول الله (^٥) إِنَّما هو مد أو بعض مد جعلته لك أم سليم، كانت عندنا عكة فيها سمن، فعصرتها عليه، فقال: \"أنا ومن معي\"، قال: فقام النَّبيّ ﷺ ومن معه، قال: فقال لأنس: \"أدخِل علي عشرة\"، فأدخلتُ عشرة، فأكلوا حتى شبعوا ثم قال: \"أدخل علي عشرة\". قال: قلت لأنس: كم كان عدتهم، قال: ثلاثون أو أربعون، قال: فأكلوا حتى شبعوا، قال: ثمّ أكل النَّبيّ ﷺ وأكلنا حتى شبعنا، قال: ثمّ كان كأنّه لم ينقص منه شيء (^٦).\nقال (^٧): وحدثنا لُوَيْن، قال: حدثنا حماد بن زيد، عن الجعد أبي عثمان، عن أنس بن مالك، عن النَّبيّ ﷺ مثله (^٨).\n_________\n(^١) الأذني: -بفتح الألف، والذال المعجمة، وفي آخرها النون- نسبة إلى أذنة من مشاهير البلدان بساحل الشام عند طرطوس، وبالقرب من المصيصة.\nانظر: الأنساب (١/ ١٠٣)، معجم البلدان (١/ ١٣١).\nولم أتمكن من معرفته، فشيخه محمد بن سليمان سكن أذنة في آخر عمره، وروى عنه أهلها، ولم أجد من الرواة عنه أحدًا بهذه الكنية.\n(^٢) ابن حبيب الأسدي، أبو جعفر.\n(^٣) ملتقى الإسناد في الصحابي أنس بن مالك ﵁.\n(^٤) نهاية (ك ٤/ ٢٦٠/ ب).\n(^٥) نهاية (ل ٧/ ٥٨/ ب).\n(^٦) أخرجه مسلم، كتاب الأشربة، باب جواز استتباعه غيره (٣/ ١٦١٢) حديث رقم (١٤٢).\nوأخرجه البخاري من طريق حماد بن زيد، عن هشام، عن ابن سيرين به في كتاب الأطعمة، باب من أدخل الضيفان عشرة عشرة، حديث رقم (٥٤٥٠) انظر: الفتح (١٠/ ٧١٩)، ولفظ أبي عوانة مثل لفظ البخاري.\n(^٧) القائل هو شيخ أبي عوانة أبو حنيفة الأذني.\n(^٨) أخرج هذه الطريق البخاري حديث رقم (٥٤٥٠) - الفتح (١٠/ ٧١٩) - رواه =\n⦗٤١٤⦘ = عن الصلت بن محمد، عن حماد بن زيد، عن الجعد أبي عثمان، عن أنس، وعن هشام، عن محمد، عن أنس.","vol":"16","page":412},{"text":"٨٧٥٦ - أخبرنا أحمد بن عبد الرحمن الوهبي، قال: حدثنا عمي ابن وهب (^١)، حدثني أسامة بن زيد، أن يعقوب بن عبد الله بن أبي طلحة الأنصاري، حدثه أنَّه سمع أنس بن مالك يقول: أتيت رسول الله ﷺ فوجدته جالسًا مع أصحابه، وقد عصب بطنه بعصابة فسألت بعض أصحابه فقالوا: من الجوع، فدخل أبو طلحة على أمي فقال: هل من شيء؟ فقالت: نعم، عندي كِسْر من خبز وتمرات؛ فإن جاءنا رسول الله ﷺ وحده أشبعناه، وإن جاء معه بأحد، قَلَّ عنهم، فقال أبو طلحة: اذهب يا أنس فقم قريبًا من رسول الله ﷺ (^٢)، فإذا قام فدع حتى يتفرق أصحابه، ثمّ اتبعه، فقل: أبي يدعوك (^٣)، ففعلت ذلك، فلمَّا قلت: إنّ أبي يدعوك، قال لأصحابه: \"يا هؤلاء تعالوا\" ثم أخذ بيدي، فسدها (^٤)، ثم أقبل بأصحابه حتى إذا دنونا من بيتنا أرسل\n⦗٤١٥⦘ يدي، فدخلت وأنا حزين لكثرة من جاء به. فقلت: يا أبتاه قد قلت لرسول الله ﷺ الذي قلت لي، فدعا أصحابه، فقد جاءك بهم، فخرج أبو طلحة إليه، فقال: يا رسول الله إِنَّما أرسلت إليك أنسًا (^٥) يدعوك وحدك، ولم يكن عندي ما يشبع ما أرى، فقال رسول الله ﷺ: \"اُدْخُل فإن الله ﷿ سيبارك فيما عندك\"، فدخل مع رسول الله ﷺ فقال: \"اجمعوا ما عندكم ثّم قربوه\"، وجلس من معه بالسُّدّة، فقربنا ما كان عندنا من خبز وتمر، فجعلناه على حصيرنا، فدعا فيه بالبركة، ثم قال: \"أدْخِل علي ثمانية\"، فأدخلنا عليه ثمانية، وجعل كفه فوق الطعام، وقال: \"كلوا، وسموا الله\"، فأكلوا من بين أصابعه حتى شبعوا، ثم أمرني أن أدخل عليه ثمانية، وقام الأولون: ففعلت ودخلوا عليه، فأكلوا حتى شبعوا، ثم أمرني فأدخلت عليه ثمانية، فما زال ذلك أمره حتى دخل ثمانون رجلًا كلهم يأكل حتى يشبع (^٦)، ثم دعاني، ودعا أمي وأبا طلحة فقال: \"كلوا\" فأكلنا حتى شبعنا، ثم رفع (^٧) يده وقال: \"يا أم سليم أين هذا من طعامك حين قدمتيه\"؟ قالت: بأبي أنت وأمي لولا أني رأيتهم يأكلون لقلت ما يقطع\n⦗٤١٦⦘ من طعامنا شيء (^٨).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٥٩/ أ).\n(^٣) نهاية (ك ٤/ ٢٦١/ أ).\n(^٤) هكذا في الأصل وجعل تحت السين ثلاث نقاط إشارة إلى إهمالها: وفي (ل) و(م) \"فشدّها\" بالمعجمة.\n(^٥) في الأصل \"أنس\"، والتصحيح من (م).\n(^٦) في الأصل: \"شبع\"، وما أثبته من (م).\n(^٧) نهاية (ل ٧/ ٥٩/ ب).\n(^٨) أخرجه مسلم كتاب الأشربة، باب جواز استتباعه غيره (٣/ ١٦١٤) حديث رقم (١٤٣) الإسناد السابع.\nوأخرجه البخاري كتاب الأطعمة، باب من أكل حتى شبع، حديث رقم (٥٣٨١) انظر: الفتح (١٠/ ٦٦١).\nمن فوائد الاستخراج: ذكر أبي عوانة للحديث تامًّا، ومسلم ذكر أوله، ثم قال: \"وساق الحديث بقصته\".","vol":"16","page":414},{"text":"٨٧٥٧ - حدثنا عباس بن محمد الدوري، ومحمد بن عبيد الله بن المنادي، قالا: حدثنا يونس بن محمد (^١)، قال: حدثنا حرب بن ميمون أبو خطاب الأنصاري، عن النضر بن أنس، عن أنس بن مالك، قال: قالت أمّ سليم: اذهب إلى نبيّ الله ﷺ فقل له: إن رأيت أن تتغدى عندنا (^٢) فافعل. قال: فجئته، فبلغته. فقال: ومن عندي، فقلت: نعم، فقال: انهضوا، قال: فجئت، فدخلت على أم سليم، وأنا مُدْهَش بمن أقبل مع النَّبيّ ﷺ، فقالت أم سليم: ما صنعت يا أنس؟ فدخل رسول الله ﷺ على إثر ذلك، فذكرت له: أنّه أرسلني إليك وهذا غداؤك، قال: هل عندك سمن؟ قالت: نعم، قد كان عندي منه عكة فيها سمن، قال: فأتني بها، قال:\n⦗٤١٧⦘ فجئته بها؛ ففتح رباطها. فقال: \"باسم الله اللهم أعظم فيها البركة\"، فقال: أقلبيها، فعصرها نبيّ الله ﷺ وهو يسمي، فأخذت تقع فِدَرًا، فأكل منه بضع وثمانون رجلًا، وفضل منها بعض فضل، فدفعه إلى أم سليم، فقال: \"كلي وأطعمي جيرانك\" (^٣) (^٤).\n_________\n(^١) يونس بن محمد هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٦١/ ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٦)، ورقمه عند مسلم (١٤٣) الإسناد الثامن.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث كاملا الذي أحال به مسلم على الأحاديث السابقة عنده من طرق عن أنس فقال: \"نحو حديثهم\".\n(^٤) نهاية (ل ٧/ ٦٠ /أ). وفي (ل) و(م) زيادة: \"ولم يخرجه مسلم بتمامه\"، وهذا في الأصل لكن أشير إليه بعلامة الحذف (لا ..... إلى).","vol":"16","page":416},{"text":"٨٧٥٨ - حدثنا أحمد بن يوسف السلمي، ومحمد بن أحمد بن أبي المثنى الموصلي، قالا: حدثنا خالد بن مخلد القطواني (^١)، قال: حدثنا محمد بن موسى، قال: حدثني عبد الله بن عبد الله بن أبي طلحة، عن أنس بن مالك، قال: بعثني أبو طلحة إلى رسول الله ﷺ أدعوه، فأقبلت حتى إذا نظر إليّ رسول الله ﷺ قال: \"يا أنس دعانا أبوك\"؟ قلت: نعم يا رسول الله، فقام، فلم يمر بمجلس إلا قال: \"قوموا\"، قال أنس: فأقبلت سريعًا حتى جئت إلى أبي طلحة فقلت: هذا رسول الله ﷺ قد جاء ومعه الناس، فتلقاه أبو طلحة على باب\n⦗٤١٨⦘ الدار، قال: يا رسول الله: إنّما كان شيئًا أردنا أن نخصك به، قال: ادخل فدخل رسول الله ﷺ وفي يد أم سليم عُكّة قد صنع ثريدةَ شعير، فوضع رسول الله ﷺ يده عليها، ثم قال: \"يا أبا طلحة: ادخل علي عشرة\"؛ فقال (^٢): وهم سبعون أو ثمانون، ثم أكل رسول الله ﷺ وأكل أهل البيت، وأفضلوا فضلًا فأهدوه (^٣) لجيرانهم (^٤).\n_________\n(^١) خالد بن مخلد القطواني هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٦٢/أ).\n(^٣) في الأصل: \"فاهدوهم\"، وما أثبت من (ل).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٦) ورقمه عند مسلم (١٤٣) الإسناد الخامس.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث، ولم يذكره مسلم بل أشار إليه فقال: \"بهذا الحديث: \" وذكر آخره.","vol":"16","page":417},{"text":"٨٧٥٩ - حدثنا إسماعيل القاضي، قال: حدثنا إبراهيم بن حمزة (^١) ح\nوحدثنا أبو المثنى، قال: حدثنا القعنبي (^٢)، قالا: حدثنا عبد العزيز بن محمد، عن عمرو بن يحيى، عن أبيه، عن أنس بن مالك، قال: كانت أم سليم بنت ملحان تحت أبي طلحة، فصنعت خزيرًا (^٣) ثم قال لي\n⦗٤١٩⦘ أبو طلحة: اذهب يا بني وادع رسول الله (^٤) ﷺ، قال: فجئته وهو بين ظهراني الناس، فقلت: إنَّ أبي يدعوك. فقام، وقال للناس: انطلقوا، قال: فلمَّا رأيته قام بالناس تقدمت بين أيديهم حتى جئت أبا طلحة فقلت: يا أبه هذا رسول الله ﷺ معه الناس، فقام أبو طلحة على الباب حتى أتى رسول الله ﷺ فقال: يا رسول الله إنَّما كان شيء يسر، قال: \"هَلُمَّه، فإنَّ الله ﷿ سيجعل فيه البركة\"، قال: فجاء به فجعل رسول الله ﷺ يده فيه، فدعا فيه بما شاء الله أن يدعو، ثم قال: ادخل عشرة، عشرة حتى أكل منها ثمانون (^٥).\nحديثهما واحد.\nمن هنا لم يخرجاه:\n_________\n(^١) ابن محمد بن حمزة القرشي الأسدي، أبو إسحاق المدني.\n(^٢) ملتقى الإسناد من طريق أبي المثنى في القعنبي، ومن طريق إسماعيل القاضي في عبد العزيز بن محمد.\n(^٣) الخزير وَالخزيرة: لحم يقطع قطعًا صغارًا على ماء كثير فإذا نضج ذُرّ عليه الدقيق، وإن لم يكن معه لحم فهو عصيدة. =\n⦗٤١٩⦘ = انظر: الصحاح (٢/ ٦٤٤).\n(^٤) نهاية (ل ٧/ ٦٠ /ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٦) ورقمه عند مسلم (١٤٣) الإسناد الرابع.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تاما، ومسلم ذكر بعض متنه.","vol":"16","page":418},{"text":"٨٧٦٠ - ز- حدثنا معاوية بن صالح أبو عبيد الله، قال: حدثنا يعقوب بن القاسم الأنطاكي (^١) ح\n⦗٤٢٠⦘ وحدثنا إسماعيل القاضي (^٢)، قال: حدثنا إبراهيم بن حمزة، قالا: حدثنا حاتم بن إسماعيل (^٣)، عن معاوية بن أبي مُزَرِّد (^٤)، قال: أخبرني عبد الله بن عبد الله بن أبي طلحة الأنصاري (^٥)، عن أبيه (^٦)، عن أبي طلحة قال: دخلت المسجد فعرفت في وجه رسول الله ﷺ الجوع، فرجعت إلى أم سليم، فقلت: هل عندك من شيء؟ قالت: عندي شيء وأشارت بكفيها، قال: فقلت: اصنعي وأنعمي، فأرسلت أنسا إلى رسول الله ﷺ فقلت: سارَّهُ في أذنه (^٧) وادعه، فلمَّا أقبل أنس قال\n⦗٤٢١⦘ رسول الله ﷺ \"هذا رجل قد جاء بخير\"، قال (^٨) رسول الله ﷺ لأنس: \"أرسلك أبوك يدعوني\"؟ قال: نعم، قال رسول الله ﷺ لأصحابه: \"اذهبوا بسم الله\" وذكر الحديث (^٩).\n_________\n(^١) قال ابن أبي حاتم: \"كتب أبي عنه\"، وذكره ابن حبان في الثقات. =\n⦗٤٢٠⦘ = انظر: الجرح والتعديل (٩/ ٢١٣)، الثقات (٩/ ٢٨٣).\n(^٢) هو إسماعيل بن إسحاق بن إسماعيل قاضي بغداد.\n(^٣) المدني، أبو إسماعيل.\n(^٤) هو: معاوية بن أبي مُزَرِّد -بضم الميم، وفتح الزاي، وبتثقيل الراء المكسورة، - عبد الرحمن بن يسار مولى بني هاشم المدني.\n(^٥) توفي سنة /١٣٤ هـ.\nوثقه أبو زرعة، والنسائي، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٥/ ٩١)، تهذيب الكمال (١٥/ ١٧٨)، الكاشف (٢/ ٩٠)، التقريب (ص ٥١٩).\n(^٦) هو عبد الله بن أبي طلحة زيد بن سهل الأنصاري. ت /٨٤ هـ.\nولد في عهد النبي ﷺ. انظر: الطبقات (٥/ ٧٥)، تهذيب الكمال (١٥/ ١٣٤).\n(^٧) نهاية (ل ٧/ ٦١/أ).\n(^٨) نهاية (ك ٤/ ٢٦٢ / ب).\n(^٩) هذا الحديث في جميع النسخ المعتمدة من مسند أبي طلحة زيد بن سهل الأنصاري، وقد جعله الحافظ ابن حجر في إتحاف المهرة (٢/ ٩٠) من مسند أنس بن مالك، ووقع في المطبوع من الإتحاف تحريفان: يعقوب بن القاسم الأنطاكي، جاء يعقوب الفارسي، وحاتم بن إسماعيل جاء خالد بن إسماعيل.\nلم يخرج مسلم الحديث من مسند أبي طلحة، وإنَّما أخرجه -كما تقدم في الأحاديث السابقة- من مسند أنس، ولفظه مثل لفظ هذا الحديث عند أبي عوانة، ورقمه عند مسلم (١٤٣) الإسناد السادس، من كتاب الأشربة.\nوسند حديث أبي طلحة عند أبي عوانة \"حسن\".\nوأخرج الحديث من مسند أبي طلحة أبو يعلى في مسنده (٣/ ١٧)، والطبراني في الكبير (٥/ ١٠٣) كلاهما من طريق محمد بن عباد المكي، عن حاتم، عن معاوية ابن أبي مُزّرد به، وهذا إسناد حسن، وحسنه الحافظ في الفتح (٧/ ٢٨٧)، وقال الهيثمي في المجمع (٨/ ٣٠٦): \"رواه أبو يعلى والطبراني ورجالهما رجال الصحيح\".","vol":"16","page":419},{"text":"٨٧٦١ - حدثنا عثمان بن خُرَّزّاذ، قال: حدثنا سعيد بن عون البصري (^١)، قال: حدثنا سهل بن أسلم العدوي (^٢)، عن يزيد بن\n⦗٤٢٢⦘ أبي منصور (^٣)، عن أنس (^٤) أن أبا طلحة أبصر رسول الله ﷺ وهو عاصب. وذكر الحديث (^٥).\n_________\n(^١) القرشي، قال أبو حاتم: \"صدوق\".\nانظر: الجرح والتعديل (٤/ ٥٣ - ٥٤).\n(^٢) أبو سعيد البصري. ت / ١٨١ هـ. =\n⦗٤٢٢⦘ = قال أبو داود الطيالسي: \"كان ثقة\"، وقال أبو حاتم: \"لا بأس به\".\nقال الحافظ: \"صدوق\".\nانظر: الجرح (٤/ ١٩٣)، تهذيب الكمال (١٢/ ١٧٠)، التقريب (ص ٤١٨).\n(^٣) الأزدي البصري.\nقال أبو حاتم: \"لا بأس به\"، وقال الحافظ: \"لا بأس به\".\nانظر: الجرح والتعديل (٩/ ٢٩١)، تهذيب الكمال (٣٢/ ٢٥١)، التقريب (ص ١٠٨٣).\n(^٤) ملتقى الإسناد مع مسلم في أنس.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٥٦) ورقمه عند مسلم (١٤٣) الإسناد السادس.","vol":"16","page":421},{"text":"<span data-type='title' id=toc-1178>بَيَانُ إِبَاحَةِ استِتْبَاعِ الرَّجُلِ خَادِمَهُ إِذا دُعِيَ إِلِى طَعَامٍ، والإِبَاحَةِ لِلرّجلِ إذا أَكَل مَعَهُ غَيْرُه أَن يَتَتَبَّعَ حوْلَ الصَحْفة فَيَلْتَقِطُ مِنْهَا أحَب ذَلِكَ إِلَيه، والسُّنَّةِ في أكْلِ الدُّبّاء.</span>","vol":"16","page":423},{"text":"٨٧٦٢ - حدثنا الربيع بن سليمان المرادي، وعيسى بن أحمد العسقلاني، قالا: حدثنا عبد الله بن وهب، أخبرني مالك بن أنس (^١) عن إسحاق بن عبد الله بن أبي طلحة، أنَّه سمع أنس بن مالك يقول: أَن خياطا دعا رسول الله ﷺ لطعام صنعه، قال أنس: فذهبت مع النبيّ ﷺ إلى ذلك الطعام، فقرب إلى النبيّ ﷺ خبزا من شعير ومرقًا فيه دباء وقديد، قال أنس: فرأيت رسول الله (^٢) ﷺ يتتبع الدباء من حوالي الصحفة فلم أزل أحب الدباء بعد يومئذ (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في مالك بن أنس.\n(^٢) نهاية (ل ٧/ ٦١ / ب).\n(^٣) أخرجه مسلم كتاب الأشربة، باب جواز أكل المرق (٣/ ١٦١٥) حديث رقم (١٤٤).\nوالبخاري، كتاب البيوع، باب الخياط، حديث رقم (٢٠٩٢) انظر: الفتح (٥/ ٤٢).","vol":"16","page":423},{"text":"٨٧٦٣ - حدثنا سليمان بن سيف الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١)، قال: حدثني مالك بن أنس (^٢)، عن\n⦗٤٢٤⦘ إسحاق بن عبد الله، عن أنس بن مالك قال: رأيت النبيّ ﷺ يتتبَّع الدُّباء من الصحفة، فلا أزال أحبه أبدا (^٣).\n_________\n(^١) هو ابن عيينة.\n(^٢) ملتقى الإسناد مع مسلم في مالك بن أنس.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٦٢).","vol":"16","page":423},{"text":"٨٧٦٤ - حدثنا أبو إسماعيل (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثني مالك بن أنس (^٢) بمثله (^٣).\nمن هنا لم يخرجه:\n_________\n(^١) هو محمد بن إسماعيل الترمذي.\n(^٢) مالك ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٦٢).","vol":"16","page":424},{"text":"٨٧٦٥ - حدثنا حماد بن الحسن أبو عبيد الله، قال: حدثنا أزهر السمّان (^١)، عن ابن عون (^٢)، عن ثمامة بن عبد الله بن أنس (^٣)، عن أنس بن مالك (^٤) قال: دخلت مع النبيّ ﷺ على مولى له خياط،\n⦗٤٢٥⦘ فقدم إلينا قصعة فيها دباء، فجعل النبيّ -صلى الله عليه (^٥) وسلم- يتتبع الدباء يأكله قال: فلم أزل أحب الدباء بعد يومئذ (^٦).\n_________\n(^١) هو أزهر بن سعد السمان أبو بكر البصري.\n(^٢) هو عبد الله بن عون بن أَرْطبان المُزَني البصري.\n(^٣) ابن مالك الأنصاري البصري.\nوثقه أحمد، والنسائي، وقال ابن حجر: \"صدوق\".\nانظر: العلل ومعرفة الرجال للإمام أحمد -رواية عبد الله- (٢/ ٣٧)، تهذيب الكمال (٤/ ٤٠٥)، التقريب (ص ١٨٩).\n(^٤) الملتقى في أنس بن مالك.\n(^٥) نهاية (ك ٤/ ٢٦٣ / أ).\n(^٦) سند أبي عوانة حسن، والحديث أخرجه مسلم انظر حديث رقم (٨٧٦٢).\nوأخرجه البخاري من طريق ابن عون، عن ثمامة به في كتاب الأطعمة، باب الثريد، حديث رقم (٥٤٢٠) انظر: الفتح (١٠/ ٦٩١).","vol":"16","page":424},{"text":"٨٧٦٦ - حدثنا الفضل بن عبد الجبار بمرو، قال: حدثنا النضر بن شميل، قال: أخبرنا ابن عون (^١)، أخبرني ثمامة بن عبد الله بن أنس، عن أنس بن مالك (^٢) قال: كنت غلاما أمشي مع رسول الله ﷺ، فدخل رسول الله ﷺ على غلام له خياط، فأتاه بقصعة طعام، وعليه دباء، فجعل يتتبع (^٣) الدباء، فلمَّا رأيت ذلك جعلت أضعه بين يديه.\nقال أنس: فلا أزال أحب الدباء بعد ما رأيت رسول الله ﷺ صنع ما صنع (^٤).\n_________\n(^١) هو: عبد الله بن عون البصري.\n(^٢) أنس بن مالك ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٦٢ / أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٧٦٢).\nوالبخاري من طريق ابن عون عن ثمامة به انظر حديث رقم (٨٧٦٥).","vol":"16","page":425},{"text":"٨٧٦٧ - حدثنا أبو حاتم الرازي، قال: حدثنا صالح بن عدي (^١)، قال: حدثنا السَّمَيْدع ابن واهب (^٢)، قال: حدثنا شعبة، عن هشام بن زيد (^٣)، عن أنس بن مالك (^٤)، أن رسول الله ﷺ كان يعجبه الدباء (^٥).\n⦗٤٢٧⦘ إلى هنا لم يخرجه.\n_________\n(^١) ابن أبي عمارة النميري البصري.\nقال أبو حاتم: \"صدوق\"، وقال النسائي: \"صالح\". وقال الحافظ ابن حجر: \"صدوق\". انظر: الجرح والتعديل (٤/ ٤٠٩)، المعجم المشتمل (ص ١٤٣)، التقريب (ص ٤١٦).\n(^٢) السَّمَيْدَع: -بفتح أوله والميم، وسكون التحتانية، وفتح الدال- ابن واهب بن سَوَّار الجرسي البصري.\nقال أبو حاتم: \"شيخ صدوق مات قديما\"، وذكره ابن حبان في الثقات وقال: \"ربما أغرب\"، وقال الحافظ: \"ثقة\".\nانظر: الجرح والتعديل (٤/ ٣٢٦)، الثقات (٨/ ٣٠٣)، تهذيب الكمال (١٢/ ١٤٣)، التقريب (ص ٤١٦).\n(^٣) ابن أنس بن مالك الأنصاري.\nقال إسحاق بن منصور عن ابن معين: \"ثقة\"، وقال أبو حاتم: \"صالح الحديث\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٩/ ٥٨)، الثقات (٥/ ٥٠٢)، التقريب (ص ١٠٢١).\n(^٤) أنس بن مالك هو ملتقى الإسناد مع مسلم.\n(^٥) سند أبي عوانة حسن، والحديث أخرجه مسلم من طريق ثابت عن أنس في الأشربة، باب جواز أكل المرق (٣/ ١٦١٥)، حديث رقم (١٤٥) ففيه: (يأكل من ذلك الدباء ويعجبه). =\n⦗٤٢٧⦘ = وأخرج البخاري أصل الحديث في مواضع من الصحيح أولها في البيوع، باب الخياط حديث (٢٠٩٢) انظر: الفتح (٥/ ٤٢) ففيه ما يدل على معنى هذا الحديث.\nوالحديث أخرجه بلفظ أبي عوانة النسائي في الكبرى (٤/ ١٥٥) حديث (٦٦٦٣) من طريق صالح بن عدي، ثنا السميدع، حدثنا شعبة، عن هشام بن زيد، عن أنس به، وأخرجه أيضا من طريق روح عن شعبة عن قتادة عن أنس \"أن رسول الله ﷺ كان يحب الدباء\".","vol":"16","page":426},{"text":"٨٧٦٨ - حدثنا محمد بن يحيى النيسابوري، ومحمد بن مُهِلّ الصنعاني (^١)، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن ثابت، وعاصم الأحول، عن أنس بن مالك أنّ رجلا خياطا دعا رسول الله ﷺ فقرب له ثريدًا عليه دباء ولحم، قال: فجعل النبيّ ﷺ يأكل الدباء، وكان النبيّ ﷺ يحب الدباء.\nقال ثابت: سمعت أنس بن مالك يقول: ما صنع لي طعام قطّ أقدر على أن يكون فيه الدباء إلا صنعته (^٣).\n_________\n(^١) هو محمد بن عبد الله بن مُهِلّ -بضم الميم وكسر الهاء، وتشديد اللام، الإكمال (٧/ ٢٣٤) - الصنعاني.\n(^٢) عبد الرزاق هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب جواز أكل المرق (٣/ ١٦١٥)، حديث رقم (١٤٥) الإسناد الثاني. =\n⦗٤٢٨⦘ = والبخاري، البيوع، باب الخياط، حديث رقم (٢٠٩٢) انظر: الفتح (٥/ ٤٢).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم ذكر بعضه ثم ذكر الزيادة وهي قول ثابت.","vol":"16","page":427},{"text":"٨٧٦٩ - حدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: أخبرنا سليمان بن المغيرة (^١)، عن ثابت البناني، عن أنس قال: دعا رسول الله ﷺ رجل فانطلق، وانطلقت معه، فجئ بمرقة فيها دباء، فجعل رسول الله ﷺ يأكل ذلك الدباء (^٢) ويعجبه، فلمَّا رأيت ذلك جعلت ألقيه إليه ولا أطعم منه شيئا.\nقال أنس: فما زلت أحبه بعد (^٣).\nقال سليمان فحدثت بهذا الحديث سليمان التيمي، فقال: ما أتينا أنس بن مالك قط في زمان الدباء إلا وجدناه في طعامه (^٤).\nرواه أبو أسامة، عن سليمان بن المغيرة (^٥).\n_________\n(^١) الملتقى في سليمان بن المغيرة.\n(^٢) نهاية / (ل ٧/ ٦٢/ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٦٨).\n(^٤) نهاية (ك ٤/ ٢٦٣/ب).\n(^٥) ومن طريق أبي أسامة أخرجه مسلم (٣/ ١٦١٥) حديث رقم (١٤٥).","vol":"16","page":428},{"text":"<span data-type='title' id=toc-1179>بَيَانُ صِفَةِ إِلقَاءِ النَّوى إِذَا أُكِلَ التَّمْرُ، وَدُعَاءِ الضَّعيفِ لِمَن يَأْكُلُ عندَهُ، والدَّلِيلِ علَى إِبَاحَةِ تَرْك الدُّعاءِ لَهُ إِلّا أَن يسَأْلَهُ صَاحِبُ الطَّعَامِ أَن يَدْعُو له فيدعو (^١) عند خروجه.</span>\n_________\n(^١) في (م): \"فيدعو له\".","vol":"16","page":429},{"text":"٨٧٧٠ - ز- حدثنا عباس الدوري، قال: حدثنا يحيى بن حماد، قال: حدثنا شعبة، عن يزيد بن خمير (^١)، عن عبد الله بن بسر، عن أبيه أنَّ النبيّ ﷺ نزل بهم، فذكر طعاما وشرابا أتوه به ورطبة (^٢)، قال: فجعل\n⦗٤٣٠⦘ يأكل التمر ويضع النوى على ظهر أصبعيه ثم يرمي (^٣) به، ثم قام فركب بغلة له بيضاء، فأخذت بركابه، فقلت: يا رسول الله: ادع الله لنا، قال: \"اللهم بارك لهم فيما رزقتهم، فاغفر (^٤) لهم وارحمهم\" (^٥).\n_________\n(^١) يزيد بن خُمَير بن يزيد الرّحبي.\n(^٢) هكذا في جميع النسخ بالراء، وذكره الحافظ في إتحاف المهرة بالواو \"ووطبة\" وعزاه لأبي عوانة (٢/ ٦١٢).\nوفي مسلم (٣/ ١٦١٥) بالواو \"وطبة\" وقال الحميدي في تفسير غريب ما في الصحيحين (ص ٤٤٤): \"ورطبة\" كذا في الرواية في كتاب مسلم فيما وقع إلينا من نسخ كتابه، وحكاه أبو مسعود بالواو، ولعله وجد ذلك في رواية أخرى، ورواه أبو بكر الخوارزمي بالواو: وذكر عن النضر بن شميل في تفسير ذلك: أن الوطبة الحيس: قال: وذلك أنَّه يجمع بين التمر، والإقط المدقوق والسمن الجيد ثم يستعمل، انتهى كلامه مع الاختصار.\nونقله ابن الأثير في النهاية (٥/ ٢٠٣) بمعناه وقال بعده: والذي قرأته في كتاب مسلم: \"وطبة\" بالواو ولعل نسخ الحميدي قد كانت بالراء كما ذكر.\nونحو ذلك قال النووي في شرح مسلم (١٣/ ٢٣٧): وقال القاضي عياض في =\n⦗٤٣٠⦘ = المشارق (١/ ٢٩٨) و(٢/ ٢٨٥): الصواب \"وطئة\" بالهمز.\nوالوطئة: الثمر يستخرج نواة ويعجن باللبن وهي عصيدة التمر.\nقال النووي في شرح مسلم (١٣/ ٢٣٨) بعد أن ذكر ما ذكره العلماء: \"هذا ما ذكروه ولا منافاة بين هذا كله فيقبل ما صحت به الروايات، وهو صحيح في اللغة والله أعلم\".\n(^٣) الذي في مسلم \"ويلقي النوى بين أصبعيه ويجمع السبابة والوسطى\" وفهم النووي من هذه الرواية -التي عند مسلم- أن ذلك من باطن أصبعيه لا من ظهرهما لذلك قال: وقيل: \"كان يجمع على ظهر أصبعيه\" يقصد ما جاء في رواية أبي عوانة.\nوالذي يظهر أن رواية أبي عوانة مفسرة لما جاء في مسلم من أنَّه وضع التمر بين أصبعيه على ظهرهما لا من باطنهما -والله أعلم- وقد أخرج أبو داود الحديث في السنن (٤/ ١١٥) حديث (٣٧٢٩) عن حفص بن عمر عن شعبة به مثل حديث أبي عوانة.\n(^٤) في (م) و(ل) \"واغفر\".\n(^٥) لم يخرج مسلم هذا الحديث من مسند بسر بن أبي بسر المازني، وإنما من مسند ابنه عبد الله، وسند أبي عوانة صحيح.\nواختلف على شعبة فيه فمحمد بن جعفر (غندر) وروايته عند مسلم (٣/ ١٦١٥) وأبو داود الطيالسي وروايته عند النسائي في اليوم والليلة (ص ٢٦٦) حديث رقم (٢٩٢)، وحفص بن عمر وروايته عند أبي داود في السنن (٤/ ١١٥) حديث (٣٧٢٩) كلهم يرويه عن شعبة، ويجعله من مسند عبد الله بن بسر لا من مسند أبيه. =\n⦗٤٣١⦘ = وروح بن عبادة- وروايته عند أحمد (٤/ ٢٥٩) وعند أبي عوانة تأتي برقم (٨٧٧٣) - يرويه عن شعبة، ويجعله من مسند بسر لا من مسند ابنه.\nويحيى بن حماد اختلف عليه فيه، فمسلم رواه عن محمد بن المثنى عنه عن شعبة، وجعله من مسند عبد الله بن بسر، ورواه أبو عوانة -في هذا الحديث- عنه عن شعبة، وجعله من مسند بسر لا ابنه عبد الله، وكذا النسائي في اليوم والليلة (ص ٢٦٦) رواه عن حميد بن مخلد، عن يحيى بن حماد، عن شعبة، وجعله من مسند بسر.\nوالذين رووه عن شعبة، وجعلوه من مسند عبد الله بن بسر كمحمد بن جعفر وأبي داود الطيالسي هم أوثق الناس في شعبة.\nفتكون روايتهم محفوظة -ولهذا قال المزي في التحفة: \"ومن مسند بسر بن أبي بسر إن كان محفوظا … \".\nويحتمل أنّ عبد الله بن بسر رفعه إلى النبي ﷺ مرة، وحدث به عن أبيه عن النبي ﷺ مرّة.\nوقد أخرج الإمام أحمد الحديث من طريق غندر عن شعبة في مسند عبد الله بن بسر.\nوأخرجه من طريق روح عن شعبة من مسند بسر بن أبي بسر المازني. والله أعلم.","vol":"16","page":429},{"text":"٨٧٧١ - حدثنا سعيد بن مسعود المروزي، قال أخبرنا النضر بن شميل، حدثنا شعبة (^١)، عن يزيد بن خمير، قال: سمعت عبد الله بن بسر أنّ رسول الله -صلى الله (^٢) عليه وسلم- مَرَّ بأبيه وهو على بغلة له بيضاء، فأتاه فأخذ بلجامها، وقال: انزل علي، فنزل علينا، فأتي بتمر وسويق؛ فجعل يأكل منه ثم يضع النوى على ظهر السبابة أو الوسطى\n⦗٤٣٢⦘ أو عليهما جميعا، ثم يرمي به؛ وصنع له طعاما فجعل يأكل منه، ثمّ أتاه بقدح من لبن أو سويق فشرب منه، ثم أعطاه الذي عن يمينه فأراد أن يسير أو يرتحل، فقال: ادع لنا، فقال: \"اللهم بارك لهم فيما رزقتهم، فاغفر لهم، وارحمهم\" (^٣).\n_________\n(^١) شعبة موضع التقاء المصنف مع مسلم.\n(^٢) نهاية (ل ٧/ ٦٣ / أ).\n(^٣) أخرجه مسلم الأشربة، باب استحباب وضع النوى خارج التمر (٣/ ١٦١٦) حديث رقم (١٤٦).\nمن فوائد الاستخراج: ذكر الشراب الذي جاءهم من بعد الطعام، وأنَّه كان من لبن أو سويق، وفي مسلم \"ثم أتى بشراب\".","vol":"16","page":431},{"text":"٨٧٧٢ - ز- أخبرنا (^١) الصاغاني، قال: أخبرنا روح بن عبادة، قال: حدثنا شعبة عن يزيد بن خمير، قال: سمعت عبد الله بن بسر يحدث، عن أبيه، أنّ رسول الله ﷺ زارهم، فقال له: انزل عليَّ، قال: فأتاه بسويق وحيس قال: فاستسقى، فأتى بشراب، فناوله من على (^٢) يمينه فجعل يأكل ذلك التمر ويقول بالنوى على ظهر كفه (^٣) هكذا يقذفه فلمَّا ركب أخذ أبي بركات دابته فقال: يا رسول الله ادع الله لنا فقال: \"اللهم بارك لهم فيما رزقتهم، فاغفر لهم، وارحمهم\" (^٤).\n_________\n(^١) في (ل): \"حدثنا\".\n(^٢) في (ل): \"من عن يمينه\".\n(^٣) نهاية (ك ٤/ ٢٦٤/أ).\n(^٤) لم يخرجه مسلم من مسند بسر بن أبي بسر المازني، وإنما أخرجه من مسند ابنه =\n⦗٤٣٣⦘ = عبد الله، وقد تقدم الكلام على تخريج الحديث في حديث رقم (٨٧٧٠).\nوسند أبي عوانة للحديث صحيح.","vol":"16","page":432},{"text":"٨٧٧٣ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة (^٢)، عن يزيد بن خمير، قال: سمعت عبد الله بن بسر يقول: أتانا رسول الله ﷺ، فألقت له أمي قطيفة (^٣)، وجلس عليها، فأتته بتمر (^٤)، فجعل يأكل ويقول بالنوى هكذا، ودعا بشراب فشرب، فقالت أمّي: يا رسول الله ادع الله لنا، فقال رسول الله ﷺ: \"اللهم بارك لهم فيما رزقتهم، فاغفر لهم، وارحمهم\" (^٥).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) القطيفة: كساء له خَمْل. النهاية (٤/ ٨٤).\n(^٤) نهاية (ل ٧/ ٦٣/ ب).\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٧١) لكن الذي في مسلم أن أباه هو الذي طلب الدعاء من النبي ﷺ وهنا أمه.","vol":"16","page":433},{"text":"٨٧٧٤ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، وعبد الصمد بن عبد الوارث، قالا: حدثنا شعبة (^١) عن يزيد بن خمير، قال: سمعت عبد الله بن بسر يقول: جاء رسول الله ﷺ فنزل على أبي، فأتاه بطعام فأكل، ثم أتاه بحيس فأكل، ثم أتاه بشراب فشرب، ثم أتاه\n⦗٤٣٤⦘ بتمر فجعل يضع النوى على ظهر أصبعيه السبابة والوسطى، ثم يقول هكذا فيقذفه، ثم قال: \"اللهم اغفر لهم، اللهم ارحمهم\" (^٢) (^٣).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٧١) - ورقمه عند مسلم (١٤٦).\n(^٣) في الأصل بعد الحديث: \"يتلوه في الجزء الذي يليه إن شاء الله- حدثنا محمد بن عوف الحمصي، قال: حدثنا خالد بن خلي، قال: حدثنا بقية عن صفوان بن عمرو، عن الأزهر ابن عبد الله، عن عبد الله بن بُسر الحديث.\nالحمد لله رب العالمين والصلاة على محمد وعلى آله أجمعين وحسبنا الله ونعم المعين\".\nثم كُتب في اللوحة التالية: \"الجزء الحادي والثلاثون بعد المائة من مسند أبي عوانة يعقوب ابن إسحاق المهرجاني، رواية الأستاذ الأمام أبي القاسم عبد الكريم بن هوازان القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن المهرجاني عنه\".","vol":"16","page":433},{"text":"٨٧٧٥ - حدثنا (^١) محمد بن عوف الحمصي، قال: حدثنا خالد بن خلي، قال: حدثنا بقية (^٢)، عن صفوان بن عمرو (^٣)، عن الأزهر بن\n⦗٤٣٥⦘ عبد الله (^٤)، عن عبد الله بن بسر (^٥) قال: قالت أمي (^٦): لو صنعت لرسول الله ﷺ طعاما، قال: فصنعت ثريدة بسمن، ثم جاء رسول الله ﷺ فدخل البيت، فوضعت له أمي قطيفة وجمعتها له ليكون أوثق (^٧) له، فقعد عليها رسول الله ﷺ، فوضعناها له فقال: \"خذوا بسم الله\" وأشار إلى ذروعها بأصابعه الثلاثة، فلمَّا فرغ قلنا يا رسول الله: ادع الله لنا قال: \"اللهم ارحمهم\n⦗٤٣٦⦘ واغفر لهم وبارك لهم في رزقهم\" (^٨).\n_________\n(^١) كتب في الأصل قبل الحديث: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر.\nالحمد لله رب العلمين، والصلاة على محمد المصطفى وعلى آله.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري، قال: أخبرنا عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني، قال: … \".\n(^٢) هو ابن الوليد الحمصي.\n(^٣) في الأصل: \"صفوان بن عوف\" وكذا في (ك)، كتب في الأصل في آخر الجزء الثلاثين بعد المائة على الصواب: \"صفوان بن عمرو\" وجاء في (م) و(ل) على الصواب: \"صفوان بن عمرو\". =\n⦗٤٣٥⦘ = وهو صفوان بن عمرو بن هَرِم الحمصي. ت/١٥٨ هـ.\nقال ابن سعد: \"ثقة مأمون\"، وقال ابن خِراش: \"كان ابن المبارك وغيره يوثقه\"، وقال أبو حاتم: \"سألت ابن معين عنه فأثنى عليه خيرا\"، ووثقه دحيم وأبو حاتم والنسائي، وغيرهم.\nانظر: طبقات ابن سعد (٧/ ٤٦٧)، المعرفة والتاريخ (٢/ ٣٨٦)، الجرح والتعديل (٤/ ٤٤٢)، تهذيب الكمال (١٣/ ٢٠١).\n(^٤) ابن جُمَيع الحميري الحمصي.\nقال العجلي: \"شامي ثقة\"، وقال الذهبي: \"تابعي حسن الحديث لكنه ناصبي ينال من علي\"، وقال ابن حجر: \"لم يتكلموا إلا في مذهبه\".\nانظر: تاريخ الثقات (ص ٥٩)، الميزان (١/ ١٧٣)، تهذيب التهذيب (١/ ٢٠٥).\n(^٥) الملتقى مع مسلم في عبد الله بن بسر.\n(^٦) هكذا في جميع النسخ، والذي في إتحاف المهرة (٦/ ٥٣٢) \"قال أبي لأمي\" وهذا أولى من حيث سياق الكلام.\n(^٧) في (م): \"أوفق\".\n(^٨) أخرجه مسلم انظر حديث رقم (٨٧٧١).","vol":"16","page":434},{"text":"٨٧٧٦ - وحدثنا محمد بن عوف، حدثنا خالد بن خلي، حدثنا بقية عن محمد بن زياد (^١) عن عبد الله بن بسر (^٢) (^٣)، قال: كنت أنا وأب قاعدين على باب دار لنا إذ أقبل رسول الله ﷺ على راحلةٍ له، فقال: أبي ألا تنزل يا رسول الله فتطعم شيئًا، فتدعو بالبركة، قال: فنزل رسول الله ﷺ فطعم، ثم قال: \"اللهم اغفر لهم، وارحمهم، وبارك لهم في رزقهم\" (^٤).\n_________\n(^١) أبو سفيان الحمصي.\nوثقه ابن معين، وأحمد، وأبو داود، والترمذي، والنسائي.\nانظر: تاريخ الدارمي عن ابن معين (ص ١٩٨)، جامع الترمذي (٥/ ٥٨٩)، الجرح والتعديل (٧/ ٢٥٧)، تهذيب الكمال (٢٥/ ٢١٩).\n(^٢) عبد الله بن بسر هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٦٤/ب).\n(^٤) نهاية (ل ٧/ ٦٤/)، والحديث أخرجه مسلم كتاب الأشربة، باب استحباب وضع النوى خارج التمر (٣/ ١٦١٥ - ١٦١٦).","vol":"16","page":436},{"text":"<span data-type='title' id=toc-1180>بَابُ إِبَاحَةِ أَكْلِ الرُّطَبِ بِالقِثَّاءِ، وَأَكْلِ التمْرِ مُقْعِيًا (^١) مُحْتَفِزًا </span>(^٢).\n_________\n(^١) الإقعاء: أن يلصق الرجل إليتيه بالأرض، وينصب ساقيه وفخذيه ويضع يديه على الأرض، وأكل مقعيًا: أي جالسًا على ركبه مستوفزًا غير متمكن. انظر: النهاية (٤/ ٨٩).\n(^٢) محتفز: أي مستعجل مستوفز يريد القيام. النهاية (١/ ٤٠٧).","vol":"16","page":437},{"text":"٨٧٧٧ - حدثنا محمد بن إسماعيل بن سالم المكي، والصاغاني، قالا: حدثنا سليمان بن داود الهاشمي (^١) [ح] (^٢)\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود قالا: حدثنا إبراهيم ابن سعد (^٣)، عن أبيه، عن عبد الله بن جعفر، قال: رأيت رسول الله ﷺ يأكل القثاء بالرطب (^٤).\n_________\n(^١) هو سليمان بن داود بن داود بن علي القرشي الهاشمي.\n(^٢) \"ح\" زيادة من (م).\n(^٣) إبراهيم بن سعد هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم كتاب الأشربة، باب أكل القثاء بالرطب (٣/ ١٦١٦) حديث رقم (١٤٧).\nوالبخاري، الأطعمة، باب القثا والرطب، حديث (٥٤٤٠) انظر: الفتح (١٠/ ٧٠٧).","vol":"16","page":437},{"text":"٨٧٧٨ - حدثنا محمد بن حيوية، قال: حدثنا أبو نعيم (^١)، قال: حدثنا مصعب بن سليم (^٢)، قال: حدثنا أنس بن مالك قال: أُهْدي إلى\n⦗٤٣٨⦘ رسول الله ﷺ تمر (^٣) فجعل يهديه، ورأيت النبيّ ﷺ مُقْعِيًا يأكل تمرا من الجوع (^٤).\n_________\n(^١) هو الفضل بن دكين.\n(^٢) ملتقى الإسناد في مصعب بن سليم.\n(^٣) في الأصل \"تمرا\".\n(^٤) أخرجه مسلم، الأشربة، باب استحباب تواضع الآكل (٣/ ١٦١٦) حديث رقم (١٤٨).\nوقوله: \"أهدي لرسول الله تمر فجعل يهديه\" معناها في حديث (١٤٩) عند مسلم.","vol":"16","page":437},{"text":"٨٧٧٩ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا مصعب (^٢) بن سليم، قال: سمعت أنس بن مالك يقول: أُتي رسول الله ﷺ بتمر، فجعل النبيّ ﷺ يقسمه، وهو محتفز، فأكل منه أكلا ذريعًا (^٣).\n_________\n(^١) سفيان -وهو ابن عيينة- ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٦٤/ب).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٧٧٨) ورقمه عند مسلم (١٤٩).","vol":"16","page":438},{"text":"٨٧٨٠ - حدثنا علي بن حرب، قال: حدثنا وكيع (^١)، قال: حدثنا مصعب بن سليم (^٢)، قال: سمعت أنس بن مالك يقول: بعثني النبيّ ﷺ في حاجة، فجئت وهو مقعي (^٣) يأكل تمرًا (^٤).\n_________\n(^١) ابن الجراح بن مليح الكوفي، أبو سفيان، مات في آخر سنة ١٩٦ هـ.\nانظر: الجرح والتعديل (٩/ ٣٧)، تهذيب الكمال (٣٠/ ٤٦٢).\n(^٢) مصعب بن سليم موضع الالتقاء مع مسلم.\n(^٣) هكذا في النسخ، والصواب \"وهو مقعٍ\".\n(^٤) أخرجه مسلم انظر حديث (٨٧٧٨) ورقمه عند مسلم (١٤٨).","vol":"16","page":438},{"text":"٨٧٨١ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا عمرو بن عاصم، قال: حدثنا همّام قال: حدثنا قتادة، عن أنس (^١)، أنَّ أمَّ سليم بعثت معه بقناع عليه رطب إلى النبيّ ﷺ فجعل يقبض القبضة فيبعث بها إلى بعض نسائه، ثم أَكَلَ أَكْلَ رجل يُعلم أنَّه يشتهيه (^٢).\n_________\n(^١) موضع التقاء إسناد المصنف مع مسلم أنس بن مالك.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٧٨) ورقمه عند مسلم (١٤٩).\nمن فوائد الاستخراج:\n- فيه أن أم سليم هي التي أهدت التمر للنبي ﷺ.\n- وفيه \"يأكل أكل رجل يعلم أنَّه يشتهيه\" وهي تفسير لما جاء في مسلم: \"أكلًا ذريعا\".","vol":"16","page":439},{"text":"<span data-type='title' id=toc-1181>بَابُ الخَبَرِ النَّاهِي عن الإِقْرَانِ (^١) بَيْنَ التَّمْرَتَين إِلَّا أَنْ يَسْتأْذنَ أكِيْلَهُ، وَالدَّلِيلِ على أنَّه جَائزٌ إِذَا أَكَلَ وَحْدَه.</span>\n_________\n(^١) الإقران: أن يجمع بين التمرتين في الأكل. المجموع المغيث (٢/ ٦٩٥)، النهاية (٤/ ٥٣).","vol":"16","page":440},{"text":"٨٧٨٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة ح\nوحدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: حدثنا شعبة (^٢)، عن جبلة بن سحيم، قال: أصابتنا مخمصة فرَزَقنا ابن الزبير تمرا، فقال ابن عمر: لا تقرنوا فإنَّ رسول الله ﷺ نهى عن القِران إلا أَن يستأذن أحدكم (^٣) أخاه (^٤).\nواللفظ لأبي داود.\n_________\n(^١) نهاية (ك ٤/ ٢٦٥/أ).\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٦٥/أ).\n(^٤) أخرجه مسلم كتاب الأشربة باب نهي الآكل مع جماعة عن إقران تمرتين (٣/ ١٦١٧) حديث رقم (١٥٠) الإسناد الثاني.\nوأخرجه البخاري في المظالم، باب إذا أُذِن الإِنسان لآخر شيئا جاز، حديث (٢٤٥٥) انظر: الفتح (٥/ ٣٩٦).","vol":"16","page":440},{"text":"٨٧٨٣ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة (^١)،\n⦗٤٤١⦘ عن جبلة بن سحيم، قال: كنّا بالمدينة في بعث، فأصابتنا مخمصة، وكان ابن الزبير يرزقنا التمر، وكان ابن عمر يَمُرّ بنا فيقول: لا تقرنوا فإنّ رسول الله ﷺ نهى عن الإقران إلّا أن يستأذن أحدكم أخاه (^٢).\n_________\n(^١) ملتقى الإسناد في شعبة.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٨٢).","vol":"16","page":440},{"text":"٨٧٨٤ - حدثنا ابن أبي رجاء (^١)، قال: حدثنا وكيع، قال: حدثنا سفيان الثوري (^٢) ح\nوحدثنا أبو عبد الرحمن محمد بن مالك بن هانئ الكندي ابن أخت أبي كريب (^٣)، قال: حدثنا عبيد الله بن موسى، قال: حدثنا سفيان الثوري ح\nوحدثنا الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان، عن جبلة بن سحيم، سمعت ابن عمر قال: نهى رسول الله ﷺ أن يقرن الرجل بين التمرتين حتى يستأذن أصحابه (^٤).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله بن أبي رجاء الثَّغْري المصيصي.\n(^٢) الثوري هو ملتقى الإسناد مع مسلم.\n(^٣) لم أقف على ترجمته.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٧٨٢) ورقمه عند مسلم (١٥١).\nوالبخاري، كتاب الشركة باب القران في التمر، حديث (٢٤٨٩) انظر: الفتح (٥/ ٤٢٨).\nمن فوائد الاستخراج: تمييز سفيان بذكر نسبه الثوري، وجاء عند مسلم مهملًا.","vol":"16","page":441},{"text":"٨٧٨٥ - حدثنا علي بن حرب، قال: حدثنا ابن فضيل (^١)، قال: حدثنا أبو إسحاق الشيباني، عن جبلة بن سحيم (^٢)، عن ابن عمر قال: نهى رسول الله ﷺ عن الإقران إلا أن يستأذن أصحابه (^٣).\n_________\n(^١) هو محمد بن فضيل.\n(^٢) جبلة هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٨٢) ورقمه عند مسلم (١٥١).","vol":"16","page":442},{"text":"٨٧٨٦ - حدثنا أبو بكر محمد بن بشر أخو خطاب، قال: حدثني سريج بن يونس (^١) ح\nوحدثني أحمد بن محمد بن طريف (^٢)، قال: حدثني أبي (^٣) قالا: حدثنا عمر بن عبيد (^٤)، عن مسعر (^٥)، عن جبلة بن سحيم (^٦)، عن ابن عمر، قال: نهى رسول الله ﷺ عن الإقران بين التمرتين إلا أن يستأذن الرجل صاحبه (^٧).\n_________\n(^١) سُريج: -بسين مهملة، وجيم، الإكمال (٤/ ٢٧١ - ٢٧٢) - ابن يونس بن إبراهيم البغدادي، أبو الحارث.\n(^٢) البجلي الكوفي.\n(^٣) هو: محمد بن طريف بن خليفة البجلي.\n(^٤) ابن أبي أمية الطنافسي.\n(^٥) مسعر -بكسر أوله، وسكون ثانيه، وفتح المهملة- ابن كِدَام الهلالي أبو سلمة الكوفي.\n(^٦) جبلة بن سحيم هو ملتقى الإسناد مع مسلم.\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٨٢) ورقمه عند مسلم (١٥١).","vol":"16","page":442},{"text":"<span data-type='title' id=toc-1182>بَابٌ في مَنَاقِبِ التَمْرِ، وَالدَلِيلِ علَى أَنَّ التَمْرَ طَعَامٌ، وَأَنَّهُ يُجْزِئُ وَحْدَه مِنَ الأَطْعِمَةِ.</span>","vol":"16","page":443},{"text":"٨٧٨٧ - حدثنا محمد بن عوف الحمصي، وأبو الأزهر (^١)، قالا: حدثنا مروان بن محمد الطَّاطِرِي (^٢)، قال: حدثنا سليمان بن بلال، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة أنَّ النبيّ -صلى الله (^٤) عليه وسلم- قال: \"بيت لا تمر فيه جياع أهله\" (^٥).\n_________\n(^١) هو أحمد بن الأزهر بن منيع.\n(^٢) الطاطري: -بالطائين المهملتين المفتوحتين بينهما ألف، وفي آخرها الراء، يقال لمن يبيع الثياب البيض بمصر ودمشق \"طاطري\". انظر: الأنساب (٤/ ٢٨).\n(^٣) هشام بن عروة ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٦٥ / ب).\n(^٥) أخرجه مسلم كتاب الأشربة، باب في ادّخار التمر ونحوه للعيال (٣/ ١٦١٨) حديث رقم (١٥٢) ولفظه عند مسلم: \"لا يجوع أهل بيت عندهم التمر\" وأما لفظ أبي عوانة فأخرجه مسلم لكن من طريق أبي الرجال، عن أمه، عن عائشة، وهو عند مسلم برقم (١٥٣).","vol":"16","page":443},{"text":"٨٧٨٨ - حدثنا السلمي، قال: حدثنا خالد بن مخلد القطواني، عن يعقوب بن طحلاء (^١)، عن أبي الرِّجال، عن أمه عمرة، عن عائشة قالت: قال\n⦗٤٤٤⦘ رسول الله ﷺ: \"بيت لا تمر فيه جياع أهله\" (^٢).\n_________\n(^١) يعقوب هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٧٨٧) ورقمه عند مسلم (١٥٣).","vol":"16","page":443},{"text":"٨٧٨٩ - حدثنا أبو بكر الرازي (^١)، قال: حدثنا الأصمعي (^٢)، قال: حدثنا يعقوب بن محمد بن طحلاء (^٣)، عن أبي الرِّجال محمد بن عبد الرحمن، عن أمه، عن عائشة، عن النبيّ ﷺ ح\nوحدثنا الصاغاني، قال: حدثنا سعيد بن سليمان، قال: حدثنا يعقوب ابن محمد بن طحلاء (^٤)، قال: حدثنا محمد بن عبد الرحمن، قال: حدثتني أمي، قالت: سمعت عائشة تقول: قال رسول الله ﷺ: \"يا عائشة بيت لا تمر فيه جياع أهله\" (^٥).\n_________\n(^١) الفضل بن العباس الرازي.\n(^٢) عبد الملك بن قُرَيب بن عبد الملك البصري. ت/٢١٥ هـ.\nقال ابن أبي خيثمة عن ابن معين: \"ثقة\"، وقال أبو داود: \"صدوق\".\nوقال الحافظ: \"صدوق سُنِّي\".\nانظر: الجرح والتعديل (٥/ ٣٦٣)، تاريخ بغداد (١٠/ ٤١٩)، السير (١٠/ ١٧٥)، التقريب (ص ٦٢٦).\n(^٣) يعقوب هو ملتقى الإسناد مع مسلم.\n(^٤) ويعقوب أيضا هو الملتقى في الإسناد الثاني لأبي عوانة.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٧٨٧) ورقمه عند مسلم (١٥٣).","vol":"16","page":444},{"text":"<span data-type='title' id=toc-1183>بَيَانُ فَضْلِ التّمُورِ الّتي تَكُونُ بَيْنَ لَابَتيّ (^١) المَدِينة علَى غَيرِها، وأَنَّ مَنْ تَصَبَّحَ مِنْهَا بِسَبْعِ (^٢) تَمَراتٍ لَمْ يَضُرَّه سُمّ.</span>\n_________\n(^١) لابتي: تثنية لابة، وهي الحرّة، وهي الأرض التي قد ألبستها حجارة سود.\nانظر: غريب الحديث لأبي عبيد (١/ ٣١٤).\n(^٢) في الأصل: \"بسبعة\" والتصحيح.","vol":"16","page":445},{"text":"٨٧٩٠ - حدثنا عباس الدوري، ومحمد بن أحمد بن الجنيد، وأبو بكر الجعفي (^١)، وحمدان بن علي الوراق، وأبو المثنى (^٢)، قالوا: حدثنا القعنبي (^٣)، قال: حدثنا سليمان بن بلال، عن عبد الله (^٤) بن عبد الرحمن، عن عامر بن سعد، عن أبيه، أنَّ رسول الله ﷺ قال: \"من أكل سبع تمرات مما بين لابتيها لم يضره سم حتى يمسي (^٥).\n_________\n(^١) هو محمد بن عبد الرحمن.\n(^٢) هو: معاذ بن المثنى.\n(^٣) القعنبي ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ٦٦/ أ).\n(^٥) أخرجه مسلم كتاب الأشربة، باب فضل تمر المدينة (٣/ ١٦١٨) حديث رقم (١٥٤).\nوأخرجه البخاري في أربعة مواضع من الصحيح، وفي جميعها مقيد بالعجوة، وكلها من طريق هاشم بن هاشم، عن عامر بن سعد، عن أبيه به مرفوعا. كتاب الأطعمة، باب العجوة، حديث (٥٤٤٥) انظر: الفتح (١٠/ ٧١٣).","vol":"16","page":445},{"text":"٨٧٩١ - حدثنا أبو أمية، قال: حدثنا خالد بن مخلد القطواني ح\nوحدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: حدثني سليمان بن بلال (^١)، قال: حدثني أبو طُوَالة (^٢)، عن عامر بن سعد، عن أبيه سعد، أن رسول الله ﷺ قال: \"من أكل سبع تمرات حين يصبح لم يضره سم حتى يمسي\" (^٣).\nقال عبد الله بن عبد الرحمن أبو طُوَالة: وسمعت من الناس يقولون: عجوة.\nقال ابن وهب: يقولون عجوة.\n_________\n(^١) سليمان بن بلال هو ملتقى الإسناد مع مسلم.\n(^٢) أبو طُوَالة: -بضم أوله وتخفيف ثانيه.\nوهو: عبد الله بن عبد الرحمن بن معمر الأنصاري.\n(^٣) أخرجه مسلم، وأخرجه البخاري مقيدًا بالعجوة، انظر حديث رقم (٨٧٩٠).\nوقد رواه الإمام أحمد من طريق فليح بن سليمان، عن أبي طوالة به، وفيه التقييد بالعجوة مرفوعا.\nوفليح بن سليمان صدوق كثير الخطأ، ولم أجد من تابعه عن أبي طوالة بهذا التقييد. انظر: مسند أحمد (٣/ ٥٢) -تحقيق الأرنؤوط-.","vol":"16","page":446},{"text":"<span data-type='title' id=toc-1184>بَيَانُ فضْلِ تَمْرِ العجوَةِ، وأنَّهُ حِرْزٌ مِنَ السُمِّ والسِّحْرِ.</span>","vol":"16","page":447},{"text":"٨٧٩٢ - حدثنا أبو بكر محمد بن عبد الرحمن الجعفي، قال: حدثنا أبو أسامة (^١) (^٢)، قال: حدثنا هاشم بن هاشم بن عتبة بن أبي وقاص، عن عامر بن سعد بن أبي وقاص، عن سعد بن أبي وقاص، قال: سمعت رسول الله ﷺ يقول: \"من تَصَبَّح بسبع تمرات من عجوة، لم يضره ذلك اليوم سمّ ولا سحر\" (^٣).\n_________\n(^١) الملتقى في أبي أسامة.\n(^٢) نهاية (ك ٤/ ٢٢٦/ أ).\n(^٣) أخرجه مسلم كتاب الأشربة، باب فضل تمر المدينة (٣/ ١٦١٨) حديث رقم (١٥٥)، والبخاري من طريق أبي أسامة في الطب، باب الدواء بالعجوة للسحر، حديث رقم (٥٧٦٩) انظر: الفتح (١١/ ٤٠١).","vol":"16","page":447},{"text":"٨٧٩٣ - حدثنا الصاغاني، قال: حدثنا مكي بن إبراهيم أبو السكن (^١)، قال: حدثنا هاشم بن هاشم (^٢)، عن عامر بن سعد بن أبي وقاص، عن سعد بن أبي وقاص، أنَّ رسول الله ﷺ قال: \"من اصطبح سبع تمرات عجوة، لم يضره ذلك اليوم سم ولا سحر\" (^٣).\n_________\n(^١) التميمي الحنظلي البلخي.\n(^٢) هشام هو الملتقى مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٩٢).","vol":"16","page":447},{"text":"<span data-type='title' id=toc-1185>بَيَانُ فَضلِ تَمْرِ عَجْوَةِ العَالِيَةِ (^١)، وَأَنَّهَا شِفَاءٌ لِمَنْ بَكَّرَ بِأكلهَا، وَأنَّ السُنَّةَ في أَنْ يُحَنَّكَ (^٢) المَوْلُود أَولَ مَا يَلِدُ بِالتَّمْرِ.</span>\n_________\n(^١) نهاية (ل ٧/ ٦٦/ب)، والعالية: اسم لكل ما كان من جهة نجد من المدينة.\nمعجم البلدان (٤/ ٧١).\n(^٢) أي: يدلك حنكه به. النهاية (١/ ٤٥١).","vol":"16","page":448},{"text":"٨٧٩٤ - حدثني أبي (^١)، قال: حدثنا علي بن حجر (^٢)، قال: حدثنا إسماعيل بن جعفر، قال: حدثنا شريك بن أبي نمر، عن عبد الله بن أبي عتيق، عن عائشة قالت: قال رسول الله ﷺ في العجوة العالية شفاء، أو أنها الترياق (^٣)، أول البُكرة\" (^٤).\n_________\n(^١) هو إسحاق بن إبراهيم بن يزيد الإسفراييني.\n(^٢) علي بن حجر هو ملتقى الإسناد مع مسلم.\n(^٣) التِّرياق: -بالكسر- ما يستعمل لدفع السم من الأدوية والمعاجين. قيل: رومي معرب، وقيل: فارسي معرب.\nانظر: المعرب للجواليقي (ص ١٤٢)، النهاية (١/ ١٨٨)، قصد السبيل (١/ ٣٣٥).\n(^٤) أخرجه مسلم، الأشربة، باب فضل تمر المدينة (٣/ ١٦١٩) حديث رقم (١٥٦).","vol":"16","page":448},{"text":"٨٧٩٥ - ذَكر أحمد بن محمد ابن أبي المثنى الموصلي، قال: حدثنا خالد بن مخلد، قال: حدثنا محمد بن موسى (^١)، أخبرني عبد الله بن\n⦗٤٤٩⦘ عبد الله بن أبي طلحة، عن عمه أنس بن مالك (^٢) قال: ولدت أم سليم بنت ملحان فبعثت به معي إلى رسول الله ﷺ الحديث (^٣) (^٤).\n_________\n(^١) ابن أبي عبد الله الفِطرْي، أبو عبد الله المدني. =\n⦗٤٤٩⦘ = قال أحمد بن صالح: \"هذا شيخ ثقة\"، وقال أبو حاتم: \"صدوق صالح الحديث يتشيع\"، وقال الترمذي: \"ثقة\"، وقال الحافظ ابن حجر: \"صدوق رمي بالتشيع\".\nانظر: جامع الترمذي (٥/ ٧٦)، الجرح والتعديل (٨/ ٨٢)، تاريخ أسماء الثقات لابن شاهين (ص ٢٩١)، التقريب (ص ٩٠٠).\n(^٢) أنس بن مالك هو ملتقى الإسناد.\n(^٣) في الأصل بعد ﷺ: \"فقلت هذا التمر بعثت به أمي إليك فأخذه فمضغ له تمرة فحنكه بها فتلمظ الصبي، فقال رسول الله ﷺ: حب الأنصار التمر\" ا. هـ لكن هذا الكلام أشير عليه بالحذف وكَتب قبله لَحَقا \"فذكر الحديث\" ولم يأت في النسخ الأخرى.\n(^٤) أخرجه مسلم كتاب الآداب، باب استحباب تحنيك المولود عند ولادته (٣/ ١٦٨٩)، حديث رقم (٢٢).\nوالبخاري كتاب الجنائز، باب من لم يظهر حزنه عند المصيبة، حديث رقم (١٣٠١) انظر: الفتح (٣/ ٥١٩).","vol":"16","page":448},{"text":"٨٧٩٦ - حدثنا بحر بن نصر الخولاني (^١)، قال: حدثنا ابن وهب، قال: حدثني يعقوب بن عبد الرحمن (^٢)، عن عبد الله بن عبد الله بن أبي\n⦗٤٥٠⦘ طلحة حدثه، عن أنس بن مالك (١) قال: كان لأبي طلحة ولد فتوفي وذكر الحديث، فجاءت بعبد الله بن أبي طلحة فأمرت به أنسا فحمله إلى النبيّ ﷺ حتى يبرّك عليه، قال أنس: فجئت به رسول الله ﷺ وهو في مِربَد (^٣) لة يَسِمُ أباعر، وعليه خميصة (^٤)، فدعا رسول الله ﷺ بتمرة فلاكها رسول الله ﷺ ثم فتح فم الصبي (^٥) بيده ثم بصق فيه، فتلمظ (^٦) الصبي، فقال رسول الله ﷺ: \"حُبَّ (^٧) الأنصار التمر\" (^٨) (^٩).\n_________\n(^١) أبو عبد الله المصري، مولى بني سعد بن خَولان.\n(^٢) ابن محمد بن عبد الله القَّاريُّ المدني. =\n⦗٤٥٠⦘ = (١) أنس بن مالك هو ملتقى الإسناد مع مسلم.\n(^٣) المربد: -بكسر الميم، وفتح الباء- المكان الذي تحبس فيه الإبل.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٤٧)، النهاية (٢/ ١٨٢).\n(^٤) الخميصة: ثوب خَزٍّ أو صوف مُعَلَّم. النهاية (٢/ ٨١).\n(^٥) نهاية (ك ٤/ ٢٦٦/ب).\n(^٦) تَلَمَّظ: أي أدار لسانه في فيه وحركه متتبعا أثر التمر. النهاية (٤/ ٢٧١).\n(^٧) حُبُّ: -بالضم- الاسم من المحبة، وحذف الفعل للعلم به أي انظروا حُب الأنصار للتمر، أو على جعل التمر نفس الحب مبالغة في حبهم إياه.، ويجوز كسر الحاء بمعنى المحبوب أي: محبوبهم التمر. انظر: النهاية (١/ ٣٢٧).\n(^٨) في الأصل بعد الحديث زيادة مشار عليها بالحذف وهي: \"قال أبو عبيد: التحنيك أن يمضغ ثم يدلك بحنك الصبي داخل الفم\".\n(^٩) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٩٥).","vol":"16","page":449},{"text":"٨٧٩٧ - حدثنا عباس بن محمد، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة (^١)، عن عبد الملك بن عمير، عن عمرو بن حريث، عن سعيد بن زيد سمع النبيّ ﷺ يقول (^٢): \"الكمأة (^٣) من المنِّ، وماؤها شفاء للعين، والعجوة من الجنة\" (^٤).\n_________\n(^١) شعبة ملتقى الإسناد.\n(^٢) نهاية (ل ٧/ ٦٧ / أ).\n(^٣) الكمأة: جمع وواحدتها الكمء على غير قياس.\nوالكمأة اسم جنس فطور من رتبة \"الزِّقَّيات\".\nوالفصيلة: \"الكميئة\" لا ورق له ولا جذع ينمو في الصحارى، وتحت الأشجار في باطن الأرض على عمق يتراح بين (١٦ - ١٩) سنتمترا، وهو بين حجم البندقة والبرتقال، ورائحته عطرة، وهو أنواع، وأهم أجناسه: الفقعة، وهي الكمأة السوداء.\nانظر: النهاية (٤/ ١٩٩)، قاموس الغذاء والتداوي بالنبات (ص ٦٠٢).\n(^٤) أخرجه مسلم كتاب الأشربة، باب فضل الكمأة، ومداواة العين بها (٣/ ١٦١٩)، حديث رقم (١٥٨).\nوالبخاري من طريق شعبة في التفسير، باب المن والسلوى، حديث (٤٦٣٩) انظر: الفتح (٩/ ١٩٢).\nوليس عندهما: \"والعجوة من الجنة\".\nوإسناد أبي عوانة للحديث صحيح، وأخرج هذه الزيادة في الحديث أبو نعيم في الطب النبوي ل (١١٣/ ب) من طريق شهر بن حوشب، عن عبد الملك بن عمير به، وزاد: \"وهي شفاء من السم\". ولها شواهد من حديث أبي سعيد عند أحمد في المسند (٣/ ٦١)، وابن ماجه (٢/ ١١٤٢)، رقم (٣٤٥٣)، ومن حديث أبي هريرة =\n⦗٤٥٢⦘ = عند أبي داود الطيالسي (ص ٣١٥)، والإمام أحمد في المسند (٢/ ٣٩٧) وغيرهما.","vol":"16","page":451},{"text":"<span data-type='title' id=toc-1186>بَابُ بَيَانِ فَضيلَةِ الكَمَأْةِ والترغيبِ في الاستِشْفَاء بِمَائها.</span>","vol":"16","page":452},{"text":"٨٧٩٨ - حدثنا عمار بن رجاء، قال: حدثنا أبو داود (^١)، وحدثنا أبو داود الحراني، قال: حدثنا أبو زيد الهروي (^٢)، قالا: حدثنا شعبة (^٣)، عن عبد الملك بن عمير، قال: سمعت عمرو بن حريث يقول: سمعت سعيد بن زيد، عن النبيّ ﷺ قال: \"الكمأة من المنّ، وماؤها شفاء للعين\" (^٤).\n_________\n(^١) الطيالسي.\n(^٢) هو: سعيد بن الربيع الحرشي.\n(^٣) شعبة ملتقى الإسناد.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٧٩٧).","vol":"16","page":452},{"text":"٨٧٩٩ - حدثناه عباس الدوري، عن يزيد (^١)، عن شعبة (^٢) وزاد فيه: \"والعجوة من الجنة\" (^٣).\n_________\n(^١) هو: ابن هارون.\n(^٢) شعبة ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري بدون قوله: \"والعجوة من الجنة\" كما في حديث رقم (٨٧٩٧).","vol":"16","page":452},{"text":"٨٨٠٠ - حدثني محمد بن محمد بن رجاء (^١)، قال: حدثنا أبو موسى (^٢)،\n⦗٤٥٣⦘ قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الملك بن عمير، قال: سمعت عمرو بن حريث يقول: سمعت سعيد بن زيد يقول: سمعت رسول الله ﷺ يقول: \"الكمأة من المنّ، وماؤها شفاء للعين\" (^٣).\n_________\n(^١) أبو بكر الإسفراييني.\n(^٢) أبو موسى-محمد بن المثنى- هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، الأشربة، باب فضل الكمأة (٣/ ١٦١٩) حديث رقم (١٥٨)، وأخرجه البخاري من طريق محمد بن المثنى، عن محمد بن جعفر به في الطب باب المن شفاء للعين رقم (٥٧٠٨) انظر: الفتح (١١/ ٣١٢).","vol":"16","page":452},{"text":"٨٨٠١ - حدثنا أبو قلابة (^١)، قال: حدثنا يحيى بن معين (^٢) ح\nوحدثنا محمد بن محمد بن رجاء، قال: حدثنا محمد بن المثنى (^٣)، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة ح (^٤)\nقال: وأخبرني الحكم بن عُتَيْبة عن الحسن العُرَني، عن عمرو بن حريث، عن سعيد بن زيد، عن النبيّ ﷺ (^٥).\n⦗٤٥٤⦘ قال شعبة: لما حدثني به الحكم لم أنكره من حديث عبد الملك (^٦).\n_________\n(^١) هو عبد الملك بن محمد الرقاشي.\n(^٢) ابن عون الغطفاني -مولاهم- أبو زكريا البغدادي. ت/٢٣٣ هـ.\nانظر: تاريخ بغداد (١٤/ ١٧٧)، تهذيب الكمال (٣١/ ٥٤٣).\n(^٣) ملتقى الإسناد مع مسلم محمد بن المثنى، ومن طريق أبي قلابة الملتقى في محمد بن جعفر.\n(^٤) هذا التحويل مثبت في الأصل وليس في (م)، ووجهه: أنَّه تحويل من إسناد شعبة في الحديث السابق إلى إسناد آخر، ويدل عليه قول سفيان في آخر الحديث، والله أعلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٠٠) ورقمه عند مسلم (١٥٨) الإسناد الثاني.\n(^٦) قال الحافظ في الفتح (١١/ ٣١٦): \"كأَنَّه أراد أن عبد الملك كبر وتغير حفظه، فلما حدث به شعبة توقف فيه فلما تابعه الحكم ثبت عند شعبة فلم ينكره وانتفى التوقف فيه\".","vol":"16","page":453},{"text":"٨٨٠٢ - حدثنا حمدان بن علي، قال: حدثني زكريا بن عدي، قال: حدثنا عَبْثَر (^١)، عن مُطرِّف ح (^٢)\nوحدثنا الصاغاني، قال: حدثنا زهير بن حرب، قال: حدثنا جرير (^٣)، عن مطرف، عن الحكم، عن الحسن العرني، عن عمرو بن حريث، عن سعيد بن زيد بن عمرو بن نفيل، قال: قال رسول الله ﷺ (^٤): \"الكمأة من المنّ الذي أنزل الله علي بني إسرائيل، وماؤها شفاء للعين\" (^٥).\n_________\n(^١) ملتقى الإسناد في عَبْثر.\n(^٢) نهاية (ل ٧/ ٦٧/ب).\n(^٣) جرير -وهو ابن حازم الأزدي- وهو ملتقى الإسناد الثاني للمصنف مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٧٦/ أ).\n(^٥) أخرجه مسلم، الأشربة، باب فضل الكمأة (٣/ ١٦٢٠) حديث رقم (١٥٩)، (١٦٠).\nوالبخاري من طريق شعبة، عن الحكم، في الطب باب المن شفاء، حديث (٥٧٠٨) انظر: الفتح (١١/ ٣١٢).","vol":"16","page":454},{"text":"٨٨٠٣ - حدثنا ابن ملاعب (^١)، وأبو عمرو أحمد بن حازم بن أبي\n⦗٤٥٥⦘ غَرَزَة (^٢)، قالا: حدثنا أبو غسان (^٣)، قال: حدثنا مسعود (^٤)، عن مطرف (^٥)، عن الحكم، عن الحسن العُرَني، عن عمرو بن حريث، عن سعيد بن زيد قال: قال (^٦) النبيّ ﷺ: \"الكمأة من المنّ الذي أُنزل علي بني إسرائيل، وماؤها شفاء للعين\" (^٧).\n_________\n(^١) هو أحمد بن ملاعب.\n(^٢) غرزة: -بعين معجمة وراء مفتوحة، وزاي مفتوحة، الإكمال (٦/ ٢٠٢).\n(^٣) هو مالك بن إسماعيل النهدي.\n(^٤) ابن سعد الجعفي، أبو سعد الكوفي.\n(^٥) مُطرِّف بن طريف هو ملتقى الإسناد مع مسلم.\n(^٦) في (ل): \"سمعت … \".\n(^٧) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٠٢).","vol":"16","page":454},{"text":"٨٨٠٤ - حدثنا عيسى بن أحمد، قال: حدثنا شاذان (^١)، قال: حدثنا جرير بن حازم (^٢)، عن عبد الملك بن عمير، عن عمرو بن حريث، عن سعيد ابن زيد بمثله (^٣).\n_________\n(^١) هو الأسود بن عامر الشامي.\n(^٢) جرير بن حازم هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب فضل الكمأة (٣/ ١٦١٩) حديث رقم (١٥٧).\nوالبخاري كتاب التفسير باب المن والسَّلوى، حديث رقم (٤٦٣٩) انظر: الفتح (٩/ ١٩٢).\nمن فوائد الاستخراج: تمييز جرير بذكر اسم أبيه حازم، وجاء عند مسلم مهملًا.","vol":"16","page":455},{"text":"٨٨٠٥ - حدثنا علي بن حرب، وشعيب بن عمرو، قالا: حدثنا\n⦗٤٥٦⦘ سفيان بن عيينة (^١)، عن عبد الملك بن عمير، عن عمرو بن حريث، عن سعيد بن زيد بن عمرو بن نفيل، أنّ (^٢) النبي ﷺ قال: \"الكمأة من المنّ، وماؤها شفاء للعين\" (^٣).\nزاد على: \"الذي أنزل الله علي بني إسرائيل\" (^٤).\n_________\n(^١) الملتقى في سفيان بن عيينة.\n(^٢) في (ل): \"سمعت النبي ﷺ يقول: … \".\n(^٣) أخرجه مسلم في صحيحه برقم: (١٦١).\nوأخرجه البخاري من طريق سفيان، عن عبد الملك، في التفسير، باب قوله تعالى: ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ﴾ حديث (٤٤٧٨) انظر: الفتح (٩/ ١٤).\nمن فوائد الاستخراج: تمييز سفيان بذكر اسم أبيه عيينة، وجاء عند مسلم مهملًا.\n(^٤) هذه الزيادة أخرجها مسلم من طريق ابن أبي عمر عن سفيان به (٣/ ١٦٢١) حديث رقم (١٦١)، ولم يخرجها البخاري.","vol":"16","page":455},{"text":"٨٨٠٦ - حدثنا ابن الجنيد (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان (^٢)، قال: حدثنا عبد الملك بن عمير، قال: سمعت عمرو بن حريث يقول: سمعت سعيد بن زيد بن عمرو بن نفيل يقول: قال رسول الله ﷺ: \"الكمأة من المنّ الذي أنزل الله علي بني إسرائيل، وماؤها شفاء للعين\" (^٣).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد.\n(^٢) سفيان هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٠٥).","vol":"16","page":456},{"text":"٨٨٠٧ - حدثنا عمار بن رجاء، قال: حدثنا أبو نعيم (^١) ح\nوحدثنا الغزي (^٢)، قال: حدثنا الفريابي (^٣)، قالا: حدثنا سفيان الثوري، عن عبد الملك بن عمير (^٤)، عن عمرو بن حريث، عن سعيد بن زيد (^٥)، عن النبيّ ﷺ قال: \"الكمأة من المنّ، وماؤها شفاء للعين\" (^٦).\n_________\n(^١) هو الفضل بن دكين.\n(^٢) هو عبد الله بن محمد الأزدي.\n(^٣) هو محمد بن يوسف بن واقد.\n(^٤) عبد الملك بن عمير هو ملتقى الإسناد مع مسلم.\n(^٥) نهاية (ل ٧/ ٦٨ /أ).\n(^٦) أخرجه البخاري ومسلم انظر حديث رقم (٨٨٠٢).\nمن فوائد الاستخراج: رواية أبي عوانة للحديث من طريق سفيان الثوري، بعد أن رواه من طريق ابن عيينة في الأحاديث السابقة، ومسلم رواه من طريق ابن عيينة فقط.","vol":"16","page":457},{"text":"٨٨٠٨ - حدثنا أبو أمية، قال: حدثنا قبيصة وأبو نعيم، قالا: حدثنا سفيان (^١)، قال (^٢): وحدثنا الحسن الأشيب، وعبيد الله بن موسى، قالا: حدثنا شيبان ح\nقال (^٣): وحدثنا أحمد بن يونس، قال: حدثنا زائدة كلهم،\n⦗٤٥٨⦘ عن عبد الملك بن عمير (^٤) بإسناده مثله. ح\nحدثنا البِرْتي (^٥)، قال: حدثنا مسلم (^٦)، قال: حدثنا جرير بن حازم ح\nوحدثنا أحمد بن مسعود المقدسي الخياط، قال: حدثنا الهيثم بن جميل (^٧) قال: حدثنا جرير (^٨)، قال: حدثنا عبد الملك بإسناده مثله (^٩).\n_________\n(^١) هو سفيان الثوري.\n(^٢) القائل هو أبو أمية، وقوله: \"وحدثنا الحسن الأشيب إلى ح\" ليس في (م).\n(^٣) القائل هو أبو أمية، وقد بُيِّن في حاشية الأصل.\n(^٤) عبد الملك بن عمير هو ملتقى الإسناد مع مسلم من طريق الثوري وشيبان وزائدة عنه.\n(^٥) البِرتي: -أوله باء مكسورة، وبعد الراء تاء معجمة باثنتين من فوقها، نسبة إلى بِرت بلدة بضواحي بغداد. الإكمال (١/ ٤١٠)، وتوضيح المشتبه (١/ ٤١٤)، معجم البلدان (١/ ٣٧٢).\nوهو أحمد بن محمد بن عيسى البغدادي، أبو العباس.\n(^٦) هو مسلم بن إبراهيم.\n(^٧) البغدادي، أبو سهل.\n(^٨) جرير بن حازم هو ملتقى الإسناد مع مسلم في طريقي: مسلم بن إبراهيم، والهيثم عنه.\n(^٩) أخرجه مسلم، الأشربة، باب فضل الكمأة (٣/ ١٦١٩) حديث رقم (١٥٧)، والبخاري، كتاب التفسير باب قوله تعالى: ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ﴾ حديث (٤٤٧٨) انظر: الفتح (٩/ ١٤).","vol":"16","page":457},{"text":"٨٨٠٩ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا عفان، قال: حدثنا أبو عوانة ح\nوحدثنا هلال بن العلاء، قال: حدثنا عبد الله بن جعفر، قال:\n⦗٤٥٩⦘ حدثنا عبيد الله (^٢)، كلاهما، عن عبد الملك بن عمير (^٣) بإسناده مثله (^٤).\n_________\n(^١) هو عبد الله بن محمد الأزدي.\n(^٢) هو ابن عمير الأسدي الرقي.\n(^٣) عبد الملك هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٠٨).","vol":"16","page":458},{"text":"٨٨١٠ - حدثني الحسن بن الليث المروزي (^١)، ومحمد بن محمد بن رجاء قالا: حدثنا يحيى بن حبيب بن عربي (^٢)، قال: حدثنا حماد بن زيد، قال: حدثنا محمد بن شبيب، قال: سمعته من شهر بن حوشب، فسألته فقال: سمعته من عبد الملك بن عمير، قال: فلقيت عبد الملك فحدثني، عن عمرو بن حريث، عن سعيد بن زيد، قال: قال رسول الله ﷺ: \"الكمأة من المن، وماؤها شفاء للعين\" (^٣).\n_________\n(^١) هو الحسن بن أحمد بن الليث الرازي.\n(^٢) يحيى بن حبيب هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٠٨) ورقمه عند مسلم (١٦٢).","vol":"16","page":459},{"text":"<span data-type='title' id=toc-1187>بَيَانُ فَضيلَةِ الخَلِّ (^١)، وَالتَّرغِيبِ في الإِئتِدامِ بِهِ، والسُّنّةِ في التّسّوِيةِ في وَضْعِ الخُبْزِ بَيْنَ يَدَي (^٢) كُلِّ ضَيْفٍ </span>(^٣).\n_________\n(^١) الخَلّ: تابلٌ مائع ذو طعم نافذ، وهو أنواع بحسب ما يصنع منه.\nانظر: قاموس الغذاء والتداوي بالنبات (ص ٢٠٨).\n(^٢) في (ل): \"بين يدي الضيف\".\n(^٣) نهاية (ل ٧/ ٦٨/ب).","vol":"16","page":460},{"text":"٨٨١١ - حدثنا محمد بن عوف بن سفيان الطائي، وأحمد بن الأزهر بن منيع، قالا: حدثنا مروان بن محمد، قال: حدثنا سليمان بن بلال (^١)، عن هشام بن عروة، عن أبيه، عن عائشة قالت: قال رسول الله ﷺ: \"نعم الإدام الخل\" (^٢).\nوقال ابن عوف: \"الإدام\".\nقال مسلم: رواه يحيى بن حسان، ويحيى بن صالح، عن سليمان (^٣) [بمثله] (^٤).\n_________\n(^١) الملتقى في سليمان بن بلال.\n(^٢) أخرجه مسلم، الأشربة، باب فضيلة الخل (٣/ ١٦٢٢) حديث رقم (١٦٥).\n(^٣) أخرجه مسلم (٣/ ١٦٢١) رقم (١٦٤).\n(^٤) \"بمثله\" زيادة.","vol":"16","page":460},{"text":"٨٨١٢ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون، قال:\n⦗٤٦١⦘ أخبرنا المثنى بن سعيد القسّام (^٢)، قال: حدثنا طلحة بن نافع أبو سفيان، عن جابر بن عبد الله قال: أخذ رسول الله ﷺ ذات يوم بيدي.\nقال الدقيقي: أراه قال: إلى منزله ثم أذن لي فدخلت فقال: \"أمّا من غداء، أو هل من عشاء\" -شك طلحة- قالوا: نعم، فأخرج فلقًا (^٣) من خبز، فقال: \"هل من أدم\" قالوا: لا شيء (^٤)، -قال الدقيقي: أراه قال: لا إلا شيء من خل- قال: \"هاتوه فنعم الأدم الخلّ هو\".\nقال جابر: فما زلت أحب الخلّ منذ سمعت رسول الله ﷺ يقول فيه.\nقال أبو سفيان: وما زلت (^٥) أحبه منذ سمعت جابرا يقول فيه (^٦).\n_________\n(^١) هو: محمد بن عبد الملك الواسطي.\n(^٢) المثنى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٣) فِلَق الخبز: كِسَره. النهاية (٣/ ٤٧٢).\n(^٤) في الأصل: \"لا إلا شيء\"، وما أنبت من (ل) و(م)، فسياق الكلام يقدمه على ما في الأصل.\n(^٥) نهاية (ك ٤/ ٢٦٨ /أ).\n(^٦) أخرجه مسلم كتاب الأشربة، باب فضيلة الخل (٣/ ١٦٢٢) حديث رقم (١٦٧).","vol":"16","page":460},{"text":"٨٨١٣ - حدثنا عيسى بن أحمد، قال: حدثنا يزيد بن هارون، قال: أخبرنا المثنى بن سعيد (^١)، عن أبي سفيان، عن جابر، عن النبيّ ﷺ بمثله (^٢).\n_________\n(^١) المثنى ابن سعد هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٨١٢).","vol":"16","page":461},{"text":"٨٨١٤ - حدثنا يحيى بن عياش -ببغداد-، قال: حدثنا أبو زيد الهروي (^١)، قال: حدثنا المثنى بن سعيد الضبعي (^٢)، قال: حدثني أبو سفيان طلحة بن نافع، عن جابر بن عبد الله قال: أخذ رسول الله (^٣) ﷺ بيدي ذات يوم فذهب بي إلى منزله فلمَّا انتهينا قال: \"ائتونا غداء أو عشاء\".\nقال: فأُخرج إليه فَلق من خبز، فقال: \"هل من أدم؟ \" قالوا: لا إلّا شيء من خل، فقال: \" ادُنه، فإنّ الخلّ نعم الأدم هو\". قال جابر: فما زلت أحب الخل منذ سمعته من رسول الله ﷺ (^٤).\n_________\n(^١) هو سعيد بن الربيع العامري.\n(^٢) المثنى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٦٩/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٨١٢).","vol":"16","page":462},{"text":"٨٨١٥ - حدثنا حمدان بن علي، والصاغاني، قالا: حدثنا مسلم بن إبراهيم، قال: حدثنا المثنى بن سعيد (^١)، قال: حدثنا طلحة بن نافع، عن جابر قال: أخذ النبيّ ﷺ بيدي فأتى بعض بيوته بمثله.\n\"هاتوه فنعم الإدام الخل\".\nقال جابر: فالخل يعجبني منذ سمعت النبيّ ﷺ يقول فيه ما قال (^٢).\nوقال طلحة: ما زال الخل يعجبني منذ سمعت جابرا يقول فيه ما قال.\n_________\n(^١) المثنى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٨١٢).","vol":"16","page":462},{"text":"٨٨١٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود ح\nوحدثنا أبو بكر الأُمي (^١) الرملي (^٢)، وأبو داود السجزي، قالا: حدثنا أبو الوليد (^٣)، قال: حدثنا المثنى بن سعيد (^٤)، قال: حدثنا طلحة بن نافع، قال: سمعت جابر بن عبد الله يقول: إن رسول الله ﷺ قال: \"نعم الإدام الخلّ\" (^٥).\n_________\n(^١) تكرر هذا الراوي مرتين: في هذا الحديث، وفي حديث (٨٨٢٤)، وجاء في الأصل في الموضع الأول: الأدمي، وضبب على الدال المهملة، وفي الموضع الثاني: الأمي، وجاء في (ك) الأدمي في الموضعين، وفي (ل) و(م): \"الأُمِّي\" في الموضعين، وهو الصواب، وهو بضم الهمزة وكسر الميم. انظر: (تكملة الإكمال ١/ ٢٠٢).\n(^٢) الرملي: -بفتح الراء، وسكون الميم، نسبة إلى بلدة من بلاد فلسطين، يقال لها الرملة، الأنساب (٣/ ٩١)، وانظر معجم بلدان فلسطين (ص ٤١٧).\nوهو: أحمد بن الوليد الأمي.\nانظر: تاريخ بغداد (٥/ ١٨٧)، وذكره الذهبي في تاريخ الإسلام حوادث سنة (٢٨١ هـ - ٢٩٠ هـ) (ص ٢٩٧)، وحماه محمد بن الوليد الأمّي.\n(^٣) هو هشام بن عبد الملك الطيالسي.\n(^٤) المثنى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٨١٢) ورقمه عند مسلم (١٦٨).","vol":"16","page":463},{"text":"٨٨١٧ - حدثنا الدقيقي، وعمار بن رجاء، قالا: حدثنا يزيد بن هارون (^١)، قال: أخبرنا الحجاج بن أبي زينب، وهو أبو يوسف\n⦗٤٦٤⦘ الصيقل (^٢)، قال: حدثني أبو سفيان طلحة بن نافع، قال: سمعت جابر بن عبد الله يقول: كنت جالسا في ظلّ داري، فمرَّ عليّ رسول الله ﷺ فأشار إلي فقمت إليه، فأخذ بيدي، قال: فانطلقنا حتى (^٣) أتى بعض حجر نسائه، فدخل، ثم أذن لي، فدخلت (^٤)، أُراه قال: وعليها الحجاب فقال: \"هل من غداء\" قالوا: نعم، فأتي بثلاثة أقرصة، فوضعَت على نَقِيٍّ (^٥) من الأرض، ثم قال: \"هل من أدم\"؟ قالوا: لا والله إلا خل، فقال: \"هاتوه\"؟ فأتي به فأخذ رسول الله ﷺ قرصًا فوضعه بين يديه، وقرصا بين يدي، وكسر القرص الآخر فوضع نصفا بين يدي ونصفا بين يديه (^٦).\n_________\n(^١) ملتقى الإسناد في يزيد بن هارون.\n(^٢) الصيقل: -بالصاد المهملة، وسكون الياء المنقوطة باثنتين من تحتها، وبفتح القاف، وفي آخرها اللام، نسبة إلى صقال الأشياء الحديدية كالسيف والدرع وغيرها.\nالأنساب (٣/ ٥٧٥).\nوجاء في الأصل: السيقل: بالسين المهملة، والتصحيح من (م).\n(^٣) نهاية (ك ٤/ ٢٦٨/ب).\n(^٤) نهاية (ل ٧/ ٦٩/ب).\n(^٥) كتب في حاشية الأصل: كذا ضبطه أي: بالتنوين.\nونَقِي من الأرض: أي مكان نطف، يقال: نقي الشيء بالكسر ينقي نقاوة -بالفتح- فهو نَقِيٌّ. الصحاح (٦/ ٢٥١٤).\nوفي مسلم جاءت: \"نَبيٍّ\" وفُسِّر بأَنَّه مائدة من خوص. انظر: شرح النووي (١٤/ ٢٥١).\n(^٦) أخرجه مسلم الأشربة، باب فضيلة الخل (٣/ ١٦٢٢) حديث رقم (١٦٩). =\n⦗٤٦٥⦘ = من فوائد الاستخراج: في رواية مسلم: \"دَخَلْت الحجاب عليها\" وهنا: \"فدخلت، وعليها الحجاب\" وفسرت رواية مسلم أَنَّه دخل الحجاب إلى الموضع الذي فيه المرأة وليس فيه أنَّه رأى بشرتها كما في شرح مسلم (١٤/ ٢٥١).\nوهذه الرواية معناها: أَنَّه دخل وبينه وبينها حجاب، وهي أولى لأنها لا تحتاج لتأويل.","vol":"16","page":463},{"text":"٨٨١٨ - حدثنا إسحاق بن الجراح الأَذَني، قال: حدثنا يزيد بن هارون، قال: أخبرنا الحجاج بن حسان (^١)، عن أبي سفيان طلحة بن نافع (^٢) بإسناده: \"هاتوه فنعم الأدم هو\" (^٣).\nوقدم بعض الكلام وأخر بعضا، وزاد هاتوه فنعم الأدم هو.\n_________\n(^١) القيسي البصري.\nقال أحمد: \"ثقة\"، وقال مرة: \"ليس به بأس\"، وقال إسحاق بن منصور عن ابن معين: \"صالح\"، وقال النسائي: \"ليس به بأس\"، وقال ابن حجر: \"لا بأس به\".\nانظر: العلل ومعرفة الرجال للإمام أحمد -رواية عبد الله- (٣/ ٢٣٥)، الجرح والتعديل (٣/ ١٥٧)، التقريب (ص ٢٢٣).\n(^٢) أبو سفيان -طلحة بن نافع- هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٨١٧).","vol":"16","page":465},{"text":"٨٨١٩ - حدثنا بحر بن نصر الخولاني، قال: حدثنا أسد بن موسى ح\nوحدثنا الدنداني (^١)، قال: حدثنا مسدد، قالا: حدثنا أبو عوانة (^٢)،\n⦗٤٦٦⦘ عن أبي بشر (^٣)، عن أبي سفيان، عن جابر بن عبد الله أن النبيّ ﷺ طلب إدامًا، فأتي بخل فجعل يأكل، وجعل يقول: \"نعم الأدم الخل\".\nوقال مسدد في حديثه عن جابر، أنَّ النبيّ ﷺ قال: \"نعم الأدم الخل\" (^٤).\nمن هنا لم يخرجاه:\n_________\n(^١) هو: موسى بن سعيد الطرطوسي.\n(^٢) أبو عوانة -الوضاح بن عبد الله- هو ملتقى الإسناد مع مسلم.\n(^٣) هو: جعفر بن إياس الواسطي.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٨١٧) ورقمه عند مسلم (١٦٦).","vol":"16","page":465},{"text":"٨٨٢٠ - حدثنا محمد بن حَيّوية، قال: حدثنا إبراهيم بن موسى (^١)، قال: حدثنا هشيم (^٢)، عن (^٣) أبي بشر (^٤)، عن أبي الزبير (^٥)، عن جابر (^٦)، قال: قال النبيّ ﷺ: \"نعم الإدام الخل\" (^٧).\n_________\n(^١) ابن يزيد التميمي، أبو إسحاق الرازي.\n(^٢) هشيم بن بشير الواسطي.\n(^٣) هذا ما جاء في جميع النسخ: \"هشيم، عن أبي بشر\"، وفي المطبوع من إتحاف المهرة (٣/ ٥٣٠): \"هشيم بن بشير، عن أبي الزبير\"، وهشيم روي عنهما: عن أبي الزبير، وعن أبي بشر، ولم يذكر أبو بشر من الرواة عن أبي الزبير، ولا أبو الزبير من شيوخ أبي بشر.\n(^٤) هو جعفر بن أبي وحشية إياس اليشكري.\n(^٥) هو: محمد بن مسلم بن تَدْرس المكي.\n(^٦) جابر هو ملتقى الإسناد مع مسلم.\n(^٧) سند أبي عوانة صحيح، أخرجه مسلم كتاب الأشربة، باب فضيلة الخل (٣/ ١٦٢١) حديث رقم (١٦٤). =\n⦗٤٦٧⦘ = والحديث أخرجه الترمذي من طريق الثوري، عن أبي الزبير، عن جابر به. كتاب الأطعمة، باب ما جاء في الخل (٤/ ٤٢٥) حديث رقم (١٨٣٩).","vol":"16","page":466},{"text":"٨٨٢١ - حدثنا أبو الأزهر (^١)، قال: حدثنا إبراهيم بن عيينة (^٢)، قال: حدثنا أبو طالب (^٣) -وهو خال أبي يوسف-، عن محارب بن دثار (^٤)، عن جابر (^٥) قال: قال النبيّ ﷺ (^٦): \"نعم الأدم الخل، وكفى بالمرء إثما أن\n⦗٤٦٨⦘ يتسخط ما قُرب إليه\" (^٧).\n_________\n(^١) هو أحمد بن الأزهر.\n(^٢) ابن أبي عمران الهلالي. ت/١٩٧ هـ.\nقال ابن معين: \"كان مسلما صدوقا، ولم يكن من أصحاب الحديث\".\nقال أبو حاتم: \"شيخ يأتي بالمناكير\"، وقال النسائي: \"ليس بالقوي\"، قال الذهبي: \"حديثه صالح\". وقال الحافظ: \"صدوق يهم\". انظر: سؤالات ابن الجنيد (ص ٣٣٢)، الجرح والتعديل (٢/ ١١٨)، تهذيب الكمال (٢/ ١٦٣)، الميزان (١/ ٥١)، التقريب (ص ١١٣).\n(^٣) هو يحيى بن يعقوب بن مدرك بن سعد الأنصاري.\nقال البخاري: \"منكر الحديث\"، وقال أيضا: \"يتكلمون فيه\"، وذكره أبو زرعة الرازي في كتاب الضعفاء، وقال أبو حاتم: \"محله الصدق، لم يروِ شيئًا منكرًا وهو ثقة في الحديث\"، وقال أيضا: \"يحول من كتاب الضعفاء للبخاري\"، وذكره ابن حبان في الثقات وقال: \"كان يخطئ\".\nانظر: التاريخ الكبير (٨/ ٣١٢)، الضعفاء الصغير (ص ١٢٦)، أبو زرعة الرازي وجهوده (٢/ ٦٧٠)، الجرح والتعديل (٩/ ١٩٩)، الثقات (٧/ ٦١٤).\n(^٤) السدوسي.\n(^٥) جابر هو ملتقى الإسناد مع مسلم.\n(^٦) نهاية (ل ٧/ ٧٠/ أ).\n(^٧) أخرجه مسلم كتاب الأشربة، باب فضيلة الخل (٣/ ١٦٢٢) حديث رقم (١٦٦).\nوليس عنده: \"وكفى بالمرء إثما أن يتسخط ما قرب إليه\".\nوسندها عند أبي عوانة فيه أبو طالب يحيى بن يعقوب متكلم فيه، وإن كان أبو حاتم وثقه.\nوأخرج الحديث بزيادته أبو يعلى في مسنده (٣/ ٤٦٩)، والدولابي في الكنى (٢/ ١٦)، والقضاعي في مسند الشهاب (٢/ ٢٦٢)، وابن عدي في الكامل (٧/ ٢٣٤)، وابن حبان في المجروحين (٣/ ١١٨) كلهم من طريق أبي طالب، عن محارب بن دثار به.\nقال ابن حبان في المجروحين: \"زاد فيه هذا الكلام الذي ليس من كلام رسول الله ﷺ وإنما الحديث يعرف من طريق إبراهيم بن مسعر وابن عيينة وشعبة، عن محارب بدونها.\" انتهى كلامه بمعناه.\nوقال ابن طاهر المقدسي: لعلّ الإنكار في الحديث لأجل الزيادة فإنها لا تعرف من حديث الثقات عن محارب.\nانظر: ذخيرة الحفاظ (٥/ ٢٤٨٤)، تذكرة الحفاظ (٣٧٠).\nوأخرج الحديث أحمد في المسند (٣/ ٤٧٠)، والبيهقي (٧/ ٢٧٩) من طريق أسباط بن محمد، عن عبيد الله بن الوليد الوصافي، عن عبد الله بن عبيد بن نمير عن جابر، وفيه: \"ونعم الإدام الخل وأَنَّه هلاك بالرجل أن يدخل عليه النفر من إخوانه فيحتقر ما في بيته أن يقدمه إليهم، وهلاك بالقوم أن يحتقروا ما قدم إليهم\" وفيه الوصافي عبيد الله بن الوليد ضعيف كما في التقريب (ص ٦٤٦).\nوأخرجه الطبراني في الأوسط (٦/ ٣٠) -مثل حديث أحمد المتقدم- عن محمد بن النضر الأزدي، حدثنا يزيد بن عبد الرحمن، حدثنا عبد الرحمن بن محمد المحاربي، =\n⦗٤٦٩⦘ = عن عبد الواحد بن أيمن، عن أبيه، عن جابر به.\nورجال الطبراني لا بأس بهم إلا شيخه محمد بن النضر الأزدي لم أقف له على ترجمة.\n- فيزيد بن عبد الرحمن: صدوق. كما في الجرح والتعديل (٩/ ٢٧٨).\n- وعبد الرحمن بن محمد: لا بأس به. التقريب (ص ٥٩٨).\n- وعبد الواحد بن أيمن: لا بأس به. التقريب (ص ٦٣٠).\n- وأبوه: أيمن ثقة. التقريب (ص ١٥٧).","vol":"16","page":467},{"text":"٨٨٢٢ - حدثنا أبو داود السجزي، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا معاوية بن هشام، قال: أخبرنا سفيان (^١)، عن محارب بن دثار، عن جابر (^٢) عن النبيّ ﷺ قال: \"نعم الأدم الخل\" (^٣).\n_________\n(^١) هو ابن سعيد الثوري.\n(^٢) جابر موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب فضيلة الخل (٣/ ١٦٢٢) حديث رقم (١٦٦).","vol":"16","page":469},{"text":"٨٨٢٣ - حدثنا جعفر بن محمد الأنطاكي، قال: حدثنا الهيثم بن (^١) جميل، قال: حدثنا السعودي (^٢)، عن محارب بن دثار، عن جابر (^٣)، عن النبيّ ﷺ قال: \"نعم الأدم الخل\" (^٤).\n_________\n(^١) نهاية (ك ٤/ ٢٦٩ / أ).\n(^٢) هو عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود المسعودي.\n(^٣) جابر هو ملتقى الإسناد مع مسلم.\n(^٤) سند أبي عوانة ضعيف، والحديث أخرجه مسلم، انظر حديث رقم (٨٨٢٢).","vol":"16","page":469},{"text":"٨٨٢٤ - حدثنا أبو بكر الأمي (^١)، قال: حدثنا أحمد بن الوليد (^٢)، قال: حدثنا هلال بن فياض (^٣)، قال: حدثنا الحسن بن أبي جعفر (^٤)، عن\n⦗٤٧١⦘ أبي الزبير، عن جابر (^٥) قال: قال النبيّ ﷺ: \"نعم الإدام (^٦) الخلّ\" (^٧).\n_________\n(^١) هو: أحمد بن الوليد.\n(^٢) ابن برد الأنطاكي.\nذكره ابن أبي حاتم في الجرح ثلاث مرات، قال أولا: أحمد بن برد الأنطاكي، ثم في موضع آخر قال: أحمد بن محمد بن الوليد الأنطاكي، وفي الموضع الثالث سماه: أحمد بن الوليد الأنطاكي، ورجح المعلمي أنهم واحد.\nوقال مرة: \"سئل أبي عنه، فقال: شيخ\"، وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٢/ ٤٣ - ٧٤ - ٧٩)، الثقات (٨/ ٣٨).\n(^٣) اليشكري، أبو عبيدة البصري، غلب عليه لقب شاذ. ت /٢٢٥ هـ.\nقال أبو حاتم: \"صدوق ثقة\"، وقال ابن حبان: \"كان ممن يرفع الموقوفات، ويقلب الأسانيد، لا يشتغل بروايته\"، وقال الذهبي: \"صدوق\".\nوقال ابن حجر: \"صدوق له أوهام وأفراد\".\nانظر: الجرح والتعديل (٩/ ٧٨)، المجروحين (١/ ٣٦٣ - ٣٦٤)، الميزان (٢/ ٤٥٠)، التقريب (ص ٤٢٩).\n(^٤) هو الحسن بن أحمد الجُغْري الأزدى. ت /١٦٧ هـ.\nقال عمرو بن علي: \"صدوق منكر الحديث، كان يحيى بن سعيد لا يحدث عنه، وكان ابن مهدي يحدث عنه\"، وقال إسحاق بن منصور: \"ضعفه أحمد\"، وقال البخاري: \"منكر الحديث\"، وقال ابن عدي: \"هو صدوق، ولعل ما أُنكر عليه من الأحاديث توهمها توهمًا أو شُبِّه عليه فغلط\"، وضعفه الذهبي وابن حجر.\nانظر: التاريخ الكبير (٢/ ٢٨٨)، الجرح والتعديل (٣/ ٢٩)، الكامل (٢/ ٣٠٤)، =\n⦗٤٧١⦘ = تهذيب الكمال (٦/ ٧٣)، الكاشف (١/ ١٥٩)، التقريب (ص ٢٣٥).\n(^٥) الملتقى في جابر.\n(^٦) في (م): \"الأَدم\".\n(^٧) سند أبي عوانة ضعيف، والحديث أخرجه مسلم انظر حديث رقم (٨٨٢٢).","vol":"16","page":470},{"text":"٨٨٢٥ - حدثنا أبو أسامة، عبد الله بن أسامة، قال: حدثنا عون بن سلام (^١)، قال: حدثنا قيس (^٢) عن علي بن زيد (^٣) عن\n⦗٤٧٢⦘ أبي الزبير (^٤)، عن جابر قال: قال النبيّ ﷺ: \"نعم الأدم الخل\" (^٥).\n_________\n(^١) القرشي أبو جعفر الكوفي، مولى بني هاشم.\n(^٢) ابن الربيع الأسدي، أبو محمد الكوفي. ت/١٦٨ هـ.\nقال عفان: \"كان ثقة يوثقه الثوري، وشعبة\"، ثم إنه بعد ذلك سئل عنه فقال: \"أتيناه فكان يدخل حديث مغيرة في حديث منصور\". قال ابن مهدي وابن نمير: \"أهلكه ابن له، هو آفته، قلب عليه أشياء من حديثه، وأدخل عليه فيها ما ليس منها\". وسأل حرب بن إسماعيل أحمد عن سبب ضعفه فقال: \"روى أحاديث منكرة\"، وقال ابن معين: \"ليس بشيء\"، وقال أبو زرعة: \"فيه لين\"، وقال النسائي: \"ليس بثقة\".\nقال الذهبي: \"صدوق في نفسه سيء الحفظ\". وقال ابن حجر: \"صدوق تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه\".\nانظر: تاريخ الدارمي (ص ١٩٣)، الضعفاء والمتروكين (ص ٢٢٨)، الجرح والتعديل (٧/ ٩٦)، تاريخ بغداد (١٢/ ٤٥٨)، الميزان (٤/ ٣١٣)، التقريب (ص ٨٠٤).\n(^٣) ابن عبد الله بن أبي مليكة القرشي التيمي.\n(^٤) ملتقى الإسناد مع مسلم في جابر بن عبد الله.\n(^٥) سنده ضعيف، والحديث أخرجه مسلم، انظر حديث رقم (٨٨٢٢).","vol":"16","page":471},{"text":"٨٨٢٦ - حدثنا يونس بن عبد الأعلى، ومحمد بن عوف قالا: حدثنا سعيد بن عفير، عن ابن لهيعة (^١)، عن أبي الزبير قال: أضافنا جابر (^٢) فقدم إلينا خلًا وخبزًا، ثم قال: سمعت رسول الله ﷺ يقول: \"نعم الأدم الخل\" (^٣).\n_________\n(^١) هو: عبد الله بن لهيعة الغافقي الحضرمي البصري.\n(^٢) جابر هو ملتقى الإسناد مع مسلم.\n(^٣) سند أبي عوانة ضعيف لحال ابن لهيعة، وهو في مسلم انظر حديث رقم (٨٨٢٢).","vol":"16","page":472},{"text":"٨٨٢٧ - حدثنا محمد بن زياد العجلي (^١)، قال: حدثنا محمد بن سعيد (^٢)، عن أبي جعفر الرازي (^٣)، عن عطاء بن أبي\n⦗٤٧٣⦘ رباح (^٤)، عن جابر بن عبد الله (^٥) قال: سمعت النبيّ ﷺ يقول: \"نعم الأدم الخل\" (^٦).\n_________\n(^١) أبو بكر الرازي.\n(^٢) ابن سابق الرازي.\n(^٣) هو: عيسى بن ماهان بن إسماعيل.\nوثقه ابن سعد، وابن المديني، وابن معين، وقال أحمد: \"ليس بقوي في الحديث\"، وقال أيضا: \"صالح\"، وقال أبو زرعة: \"شيخ يهم\"، وقال النسائي: \"ليس بالقوي في الحديث\"، وقال ابن عدي: \"له أحاديث صالحة وعامة أحاديثه مستقيمة، وأرجو أنَّه لا بأس به\".\nانظر: الثقات (٧/ ٣٨٠)، سؤالات ابن أبي شيبة لابن المديني (ص ١٢٢)، سنن =\n⦗٤٧٣⦘ = النسائي ٣/ ٢٥٨)، الجرح والتعديل (٦/ ٢٨٠)، الكامل (٥/ ١٨٩٤)، تاريخ بغداد (١١/ ١٤٧).\n(^٤) هو عطاء ابن أبي رباح أسلم القرشي -مولاهم- المكي.\n(^٥) جابر ملتقى الإسناد مع مسلم.\n(^٦) سند أبي عوانة حسن، والحديث أخرجه مسلم انظر حديث رقم (٨٨٢٢).","vol":"16","page":472},{"text":"٨٨٢٨ - وحدثنا محمد بن زياد العجلي، قال: حدثنا الدَّشتكي (^١)، عن أبي جعفر (^٢)، عن ابن جريج (^٣)، عن عطاء، عن جابر (^٤)، عن النبيّ ﷺ بمثله (^٥).\n_________\n(^١) الدَّشْتكي: -بفتح الدال المهملة، وسكون الشين العجمة، وفتح التاء المنقوطة باثنتين من فوقها، وفي آخرها الكاف-، نسبة إلى دشتك قرية بالري. الأنساب (٢/ ٤٧٨).\nوهو عبد الرحمن بن عبد الله بن سعد الرازي. قال ابن معين: \"لا بأس به ثقة\"، وقال أبو حاتم: \"صدوق لا بأس به\". وقال ابن حجر: \"ثقة\".\nانظر: سؤالات ابن الجنيد (ص ٣٢٤)، الجرح والتعديل (٥/ ٢٥٤)، تهذيب الكمال (١٧/ ٢١٢)، التقريب (ص ٥٨٥).\n(^٢) هو الرازي عيسى بن ماهان.\n(^٣) نهاية (ل ٧/ ٧٠/ ب).\n(^٤) جابر ملتقى الإسناد مع مسلم.\n(^٥) سند أبي عوانة حسن، والحديث أخرجه مسلم انظر حديث رقم (٨٨٢٢).","vol":"16","page":473},{"text":"٨٨٢٩ - حدثنا أحمد بن موسى البزاز (^١) العسكري (^٢)، قال: حدثنا محمد بن سابق، قال: حدثنا أبو زبيد (^٣)، عن مُطرِّف (^٤)، عن عطاء، عن جابر (^٥)، أنّ النبيّ ﷺ قال: \"نعم الأدم الخل\" (^٦).\n_________\n(^١) هكذا في جميع النسخ بزائين معجمتين، وفي تاريخ بغداد، وتاريخ الإسلام الثانية مهملة، والبزاز بمعجمتين هي النسبة المشهورة عند المحدثين.\n(^٢) العسكري: -بفتح العين، وسكون السين المهملتين، وفتح الكاف، وآخرها الراء، الأنساب (٤/ ١٩٣) -.\nوهو: أحمد بن موسى بن يزيد البزاز أبو جعفر المقرئ. ت / ٢٧٧ هـ.\nذكر الخطيب أَنَّه روى عن محمد بن سابق.\nقال ابن أبي حاتم: \"صدوق\"، وقال الدارقطني: \"ثقة\"، وقال الذهبي: \"صدوق\".\nانظر: الجرح والتعديل (٢/ ٧٥)، تاريخ بغداد (٥/ ١٤١)، تاريخ الإسلام حوادث سنة (٢٦١ هـ - ٢٨٠ هـ) (ص ٢٨٥).\n(^٣) هو: عَبْثر بن القاسم.\n(^٤) ابن طريف الحارثي أبو بكر.\n(^٥) الملتقى في جابر.\n(^٦) سند الحديث حسن، والحديث أخرجه مسلم، انظر حديث رقم (٨٨٢٢).","vol":"16","page":474},{"text":"٨٨٣٠ - حدثنا (^١) أحمد بن موسى المعَدَّل (^٢)، قال: حدثنا محمد بن\n⦗٤٧٥⦘ سابق، قال: حدثنا أبو زبيد (^٣)، عن مُطَرِّف، عن إسماعيل بن مسلم (^٤)،\nعن عطاء، عن جابر (^٥) بمثله (^٦).\n_________\n(^١) جاء هذا الإسناد في (م) كما يلي: \"حدثنا أحمد بن موسى أيضا بهذا الإسناد وقال: عن مطرف، عن إسماعيل بن مسلم\"\n(^٢) المعدَّل: -بضم الميم، وفتح العين، والدال المشددة المهملتين، وفي آخرها اللام، اسم لمن عُدِّل وَزَكِّى وقبلت شهادته عند القضاة، الأنساب (٥/ ٣٤٠). وهو المتقدم =\n⦗٤٧٥⦘ = العسكري.\n(^٣) هو عبثر بن القاسم.\n(^٤) المكي أبو إسحاق البصري.\n(^٥) جابر هو ملتقى الإسناد مع مسلم.\n(^٦) سنده ضعيف، والحديث أخرجه مسلم انظر حديث رقم (٨٨٢٢).","vol":"16","page":474},{"text":"٨٨٣١ - ز- حدثنا أبو أمية، قال: حدثنا جعفر بن صبيح الحمصي (^١)، قال: حدثنا طلحة بن عمرو (^٢) -قال أبو عوانة: وهو ضعيف-، عن عطاء، عن ابن عباس، قال: قال النبيّ ﷺ: \"نعم الإدام الخل\" (^٣).\n_________\n(^١) ذكره ابن حبان في الثقات (٨/ ١٥٩)، وله ترجمة في الجرح والتعديل (٢/ ٤٨٢).\n(^٢) ابن عثمان الحضرمي المكي. ت/١٥٢ هـ.\nقال ابن معين: \"ليس بشيء ضعيف\"، وقال الإمام أحمد: \"لا شيء متروك الحديث\"، وقال البخاري: \"هو لين عندهم\"، وقال النسائي: \"متروك الحديث\".\nانظر: العلل ومعرفة الرجال لأحمد -رواية عبد الله- (١/ ٤١١)، التاريخ لابن معين -رواية عباس- (٢/ ٢٨٧)، الضعفاء الصغير (٦٤)، الضعفاء والمتروكين للنسائى (١٩٧).\n(^٣) هذا الحديث من الزوائد، وسنده ضعيف جدًّا. =\n⦗٤٧٦⦘ = والحديث أخرجه الطبراني في الأوسط (٧/ ٤٧٢) حديث رقم (٨٨٢٢) عن محمد بن الحسن بن البستنبان قال: حدثنا الحسن بن بشر البجلي، حدثنا سعدان بن الوليد، عن عطاء، عن ابن عباس، لما كان فتح مكة دخل رسول الله على أم هانيء .. الحديث وفي آخره: نعم الإدام الخل.\n- محمد بن الحسن، هكذا جاء في المطبوع، والصواب محمد بن الحسين، وهو ثقة.\nانظر: اللسان (١/ ٣٤٧).\n- والحسن بن بشر صدوق يخطئ، التقريب (ص ٢٣٤).\n- وأمَّا سعدان بن الوليد فلم أقف له على ترجمة.\nوأخرجه أيضا الحاكم -في المستدرك (٤/ ٥٤) قريبا من لفظ الطبراني لكن من مسند أم هانيء لا ابن عباس-، عن محمد بن يعقوب، عن محمد بن عبد الله بن عبد الحكم، عن ابن وهب، عن عياض بن عبد الله، عن كريب، عن ابن عباس، أنَّ أم هانيء أخبرته … الحديث.","vol":"16","page":475},{"text":"٨٨٣٢ - ز- حدثني أبو زرعة الدمشقي (^١)، قال: حدثنا نعيم بن حماد، قال: حدثنا عبد العزيز بن محمد الدراوردي (^٢)، عن عبد الواحد بن أبي عون (^٣)،\n⦗٤٧٧⦘ عن سعيد بن أبي سعيد (^٤) المقْبُري (^٥)، عن أبي هريرة، قال: قال النبيّ ﷺ: \"نعم الإدام الخل\" (^٦).\n_________\n(^١) هو عبد الرحمن بن عمرو.\n(^٢) أبو محمد المدني.\n(^٣) الدوسي المدني. ت / ١٤٤ هـ.\nوثقه ابن معين، قال النسائي: \"ليس به بأس\" وذكره ابن حبان في الثقات وقال: \"يخطئ\"، وقال ابن حجر: \"صدوق يخطئ\".\nانظر: الجرح والتعديل (٦/ ٢٢)، الثقات (٧/ ١٢٣)، تهذيب الكمال (١٨/ ٤٦٤)، التقريب (ص ٦٣١).\n(^٤) نهاية (ك ٤/ ٢٦٩ / ب).\n(^٥) هو: سعيد بن كيسان المقْبُري: -بضم الميم، وسكون القاف، وضم الباء المعجمة بن قطة، وفي آخرها راء مهملة- الأنساب (٥/ ٣٦١).\n(^٦) هذا الحديث من الزوائد، وسنده حسن.\nولم أجده من حديث أبي هريرة هكذا، وإنما جاء بلفظ: \"نعم السحور التمر، ونعم الإدام الخل\"، أخرجه أبو عوانة وغيره، سيأتي تخريجه في حديث رقم (٨٨٣٦).","vol":"16","page":476},{"text":"٨٨٣٣ - ز- حدثنا جعفر بن عبد الواحد الهاشمي، قال: قال لنا إبراهيم بن عبد الرحمن بن مهدي (^١)، عن مروان بن معاوية، عن العلاء بن المسيب (^٢)، عن أبيه (^٣)، عن ابن عمر، قال: قال رسول الله ﷺ: \"نعم\n⦗٤٧٨⦘ الأدم الخل\" (^٤).\n_________\n(^١) العنبري البصري.\nقال ابن عدي: \"روى عن الثقات أحاديث مناكير\" وقال أيضا: \" … لم أر له حديثا منكرا يحكم من أجله على ضعفه\"، وقال الخليلي: \"لا تعرف له إلا أحاديث دون العشرة يروي عنه الهاشمي أحاديث أنكروها على الهاشمي، وهو من الضعفاء\".\nانظر: الكامل (١/ ٢٦٥)، الإرشاد (٢/ ٥١١)، تهذيب الكمال (٢/ ١٣٦).\n(^٢) ابن رافع الأسدي الكاهلي الكوفي.\nقال ابن سعد: \"كان ثقة\"، وقال إسحاق بن منصور عن ابن معين: \"ثقة\".\nوقال ابن حجر: \"ثقة ربما وهم\".\nانظر: الطبقات (٦/ ٣٤٨)، الجرح (٦/ ٣٦٠)، التقريب (ص ٧٦٢).\n(^٣) هو: المسيب بن رافع الأسدي الكاهلي، الكوفي. ت/١٠٥ هـ. =\n⦗٤٧٨⦘ = قال إسحاق بن منصور عن ابن معين: \"ثقة\"، وقال ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٨/ ٢٩٣)، تهذيب الكمال (٢٧/ ٥٨٨)، التقريب (ص ٩٤٤).\n(^٤) في (ل) بعد الحديث زيادة: \"وحدثناه أبو أمية، عن جعفر بمثله\".\nوهذا الحديث من الزوائد، وفي إسناده جعفر بن عبد الواحد الهاشمي وقد تقدم، وهو متهم بوضع الحديث، وأخرج الحديث ابن عدي في الكامل (١/ ٢٦٥) من طريق جعفر بن عبد الواحد، وقال: \"لعل هذا من قبل جعفر فإنه لين\".","vol":"16","page":477},{"text":"٨٨٣٤ - ز- حدثنا أبو عبيد الله حماد بن الحسن بن عنبسة الوراق، قال: حدثنا عبد الرحمن بن عمرو (^١)، قال: حدثنا سلام بن أبي مطيع (^٢)،\n⦗٤٧٩⦘ عن قتادة، عن الحسن (^٣)، عن أنس (^٤)، عن النبيّ ﷺ قال: \"نعم الإدام الخل\" (^٥).\n_________\n(^١) ابن جبلة الباهلي.\nقال أبو حاتم: \"كان يكذب فضربت على حديثه\"، وقال الدارقطني: \"متروك يضع الحديث\"، وقال الذهبي: \"كَذَّبه غير واحد\".\nانظر: الجرح والتعديل (٥/ ٢٦٧)، سنن الدارقطني (١/ ١٦٣)، المغني في الضعفاء (٢/ ٣٨٤).\n(^٢) الخزاعي البصري. ت / ١٦٤ هـ.\nوثقه أحمد، وأبو داود، والنسائي، وقال ابن عدي: \"ليس بمستقيم عن قتادة خاصة، ولم أَرَ أحدا من المتقدمين نسبه إلى الضعف، أكثر ما في حديثه أن روايته عن قتادة فيها أحاديث ليست بمحفوظة\"، وقال ابن حجر: \"ثقة، في روايته عن قتادة ضعف\".\nانظر: العلل ومعرفة الرجال للإمام أحمد -رواية عبد الله- (١/ ٢٥٣)، الكامل =\n⦗٤٧٩⦘ = (٣/ ٣٠٦)، تهذيب الكمال (١٢/ ٢٩٨)، التقريب (ص ٤٢٦).\n(^٣) ابن أبي الحسن يسار البصري الأنصاري مولاهم.\n(^٤) نهاية (ل ٧/ ٧١ / أ).\n(^٥) هذا الحديث من الزوائد، وسنده عند أبي عوانة فيه: عبد الرحمن بن عمرو -كذبه غير واحد كما تقدم-، وروى هذا الحديث عن أنس: قتادة، والزهري، والشعبي، وكثير بن سليم:\nفأما رواية قتادة عن أنس: فأخرجها ابن عدي في الكامل (٣/ ٣٠٧) من طريق عبد الرحمن بن عمرو بن جبلة، عن سلام بن أبي مطيع، عن قتادة، عن أنس، ولم يذكر فيه الحسن مثل حديث أبي عوانة.\nوهذا السند فيه عبد الرحمن بن عمرو -المتقدم في حديث أبي عوانة-، وكذلك متكلم في رواية سلام عن قتادة.\nوأما رواية الزهري عن أنس: فأخرجها الخطيب في تاريخ بغداد (١/ ٣٢٦) قال: أخبرنا عبد الغفار بن محمد بن جعفر، قال: أنبأنا محمد بن عبد الله بن إبراهيم، قال: نبأنا محمد بن أحمد بن عمرو، قال: حدثني مؤمل بن إهاب، أنبأنا عبد الرزاق، عن معمر، عن الزهري، عن أنس به.\nوفيه شيخ الخطيب عبد الغفار بن محمد، قال الخطيب: \"سمعت أبا عبد الله الصوري يَغْمِزُه ويذكره بما يوجب ضعفه\"، تاريخ بغداد (١١/ ١١٦).\nوأما رواية الشعبي: فأخرجها الطبراني في الصغير (١/ ١٦٤) رقم (١٤٥)، والأوسط (٣/ ١٢٠)، من طريق أيوب بن سليمان الحَبَطي حدثنا زكريا بن =\n⦗٤٨٠⦘ = حكيم، عن الشعبي، عن أنس به.\nوفيه: زكريا بن حكيم، قال ابن المديني: \"هالك\". تاريخ بغداد (٨/ ٤٥١)، وقال ابن معين: \"ليس بثقة\"، التاريخ -رواية الدوري- (٢/ ١٧٣).\nورواية كثير بن سليم: أخرجها الخطيب (١/ ٣٤٠)، من طريق جُبارة بن المغَلِّس، عن كثير بن سليم، عن أنس به مرفوعا.\nوفيه جبارة بن المغلس، قال ابن حبان في المجروحين (١/ ٢٢١): \"كان ممن يقلب الأسانيد، ويرفع المسانيد\"، وقال الذهبي في الكاشف (١/ ١٢٣): \"ضعيف\".","vol":"16","page":478},{"text":"٨٨٣٥ - حدثنا محمد بن محرز، وأبو الأزهر (^١)، قالا: حدثنا زيد بن الحباب (^٢)، قال: حدثنا عبد الله بن المؤمل (^٣)، عن ابن أبي مُلَيْكَة (^٤)، عن عائشة (^٥)، عن النبيّ ﷺ قال: \"نعم الإدام الخل\" (^٦).\n_________\n(^١) هو أحمد بن الأزهر بن منيع.\n(^٢) ابن الرَّيان التميمي.\n(^٣) القرشي المخزومي. ت/ ١٦٠ هـ.\nقال ابن معين: \"ضعيف\"، وقال صالح بن أحمد عن أبيه: \"ليس بذاك\".\nوقال أبو زرعة وأبو حاتم: \"ليس بقوي\"، وقال ابن عدي: \"أحاديثه عليها الضعف بيّن\".\nانظر: تاريخ الدارمي (ص ١٤٢)، الجرح والتعديل (٥/ ١٧٥)، الكامل (٤/ ١٣٥).\n(^٤) هو عبد الله بن عبيد الله بن عبد الله بن أبي مُلَيكة القرشي.\n(^٥) عائشة ملتقى الإسناد مع مسلم.\n(^٦) سنده ضعيف، والحديث أخرجه مسلم، كتاب الأشربة، باب فضيلة الخل (٣/ ١٦٢١)، حديث رقم (١٦٤).","vol":"16","page":480},{"text":"٨٨٣٦ - ز- وحدثني أبو محمد بن العباس القطان [¬*] الدمشقي (^١)، قال: ثنا خالد بن يزيد العمري (^٢)، عن ابن أبي ذئب (^٣) عن المقبري (^٤)، عن أبي هريرة، عن النبيّ ﷺ قال: \"نعم السّحور التمر، ونعم الإدام الخل، ورحم الله المتسحرين\" (^٥). إلى هنا لم يخرجاه.\n_________\n(^١) ترجم له ابن عساكر في تاريخ دمشق (١٩/ ١٨٤) رقم الترجمة (٨٨٠٠) ونسبه: \"العطار\" بدل \"القطان\"، وقال: حدث عن خالد بن يزيد العمري، وروى عنه أبو عوانة يعقوب بن إسحاق الإسفرايني، ولم يذكر فيه جرحا ولا تعديلا، وذكر هذا الحديث بإسناده عن أبي عوانة بهذا الإسناد.\n(^٢) المكي، أبو الهيثم. ت / ٢٢٩ هـ.\nقال موسى بن هارون الحمال: \"ضعيف\"، وقال ابن معين وأبو حاتم: \"كذاب\".\nزاد أبو حاتم: \"ذاهب الحديث\"، وقال ابن عدي: \"له أحاديث عن الثوري، وابن أبي ذئب وغيرهم وعامتها مناكير\".\nانظر: الجرح والتعديل (٣/ ٣٦٠)، الكامل (٣/ ١٧ - ١٩).\n(^٣) هو محمد بن عبد الرحمن بن المغيرة القرشي.\n(^٤) هو: سعيد بن أبي سعيد المقبري.\n(^٥) هذا الحديث من زوائد أبي عوانة، وسنده فيه خالد بن يزيد ذاهب الحديث كما تقدم.\nوالحديث أخرجه ابن عدي في الكامل (٣/ ١٨) من طريق خالد بن يزيد العمري عن ابن أبي ذئب به، وعلته هي علة إسناد أبي عوانة: خالد بن يزيد.\nوانظر: ذخيرة الحفاظ (٥/ ٢٤٨٥).\nوالجملة الأولى من الحديث: \"نعم السحور التمر\" أخرجها أبو داود في السنن (٢/ ٧٥٨)، والبيهقي (٤/ ٢٣٦) من طريق محمد بن أبي الوزير، حدثنا محمد بن =\n⦗٤٨٢⦘ = موسى، عن المقبري، عن أبي هريرة، عن النبي ﷺ، وهذا إسناد صحيح، وأخرجها ابن حبان - (٨/ ٢٥٣) من الإحسان- من طريق إبراهيم ابن أبي الوزير -أخو محمد المتقدم- عن محمد بن موسى به.\nوالجملة الثانية \"نعم الإدام الخل\": -أخرجها أبو عوانة في الحديث المتقدم رقم (٨٨٣٦) بسند حسن، وهي ثابتة عند مسلم وغيره من حديث جابر وعائشة كما تقدم في تخريج أحاديث هذا الباب.\nوالجملة الثالثة \"ورحم الله المتسحرين\": أخرجها الطبراني في الكبير (٧/ ١٥٩) من حديث السائب بن يزيد، عن النبي ﷺ قال: \"نعم السحور التمر، ورحم الله المتسحرين\".\nقال الهيثمي: \"فيه يزيد بن عبد الملك النوفلي، وهو ضعيف\" مجمع الزوائد (٣/ ١٥١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وط. دار المعرفة (٨٣٨٦) والنسخة الأزهرية (٤/ ق ٢٦٨/ أ) ونسخة الظاهرية (٨/ ق ١٨٥/ أ): (القطان)، وصوابه: (العطار)، وهو على الصواب في نسخة دار الكتب المصرية (٤/ ق ٧٣/ أ) [وهي ضمن المجلد الأول بالدار خطأ]، ونسخة كوبريللو (٧/ ق ٧١/ ب)، وهي على الصواب كذلك في إتحاف المهرة (١٨٥٢٣)، وانظر: تاريخ دمشق (٦٧/ ١٨٤، ١٨٥) ومختصره (٢٩/ ١٤٠).","vol":"16","page":481},{"text":"<span data-type='title' id=toc-1188>بَيَانُ إِبَاحَةِ استِعْمَالِ المَرقةِ الثُّومِيةِ، والأَكْلِ مِنها، والتّرْغِيب في تَرْكِها.</span>","vol":"16","page":482},{"text":"٨٨٣٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١) وحماد، عن سماك بن حرب، قال: سمعت جابر بن سمرة، يقول: نزل رسول الله ﷺ على أبي أيوب، وكان إذا أكل طعامًا بعث إليه بفضله، فنظر إلى موضع يد رسول الله ﷺ فيضع يده، فبعث إليه يوما بطعام، فلم ير أثر أصابع رسول الله ﷺ، فأتى النبيّ ﷺ فقال:\n⦗٤٨٣⦘ يا رسول الله إني لم أر أثر أصابعك، فقال: \"إنَّه كان فيه ثوم\".\nقال شعبة في حديثه: أحرام هو؟ قال رسول الله ﷺ: \"لا\".\nوقال حماد في حديثه (^٢): يا رسول الله (^٣): بعثت إليَّ ما لا تأكل؟ فقال: إنَّك لست مثلي، أنا يأتيني الملك، ولست مثلك (^٤).\nكذا حدثناه أبو داود.\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم، ومن طريق حماد -وهو ابن سلمة- الملتقى في سماك.\n(^٢) نهاية (ل ٧/ ٧١ / ب).\n(^٣) نهاية (ك ٤/ ٢٧٠ / أ).\n(^٤) أخرج مسلم هذا الحديث من مسند أبي أيوب لا جابر بن سمرة في كتاب الأطعمة، باب إباحة أكل الثوم (٣/ ١٦٢٣) حديث رقم (١٧٠).\nوسند أبي عوانة حسن.\nوأخرج الحديث من مسند جابر بن سمرة: الترمذي في الجامع (٤/ ٢٣٠) عن محمد بن غيلان، عن أبي داود -وهو الطيالسي- عن شعبة، عن سماك به، وقال: حديث حسن صحيح.\nوأخرجه الإمام أحمد في المسند (٥/ ١٤٠ - ١٤٣)، عن أبي كامل -فضيل بن الحسين- وَعن بهز كلاهما عن حماد بن سلمة عن سماك به.","vol":"16","page":482},{"text":"٨٨٣٨ - حدثنا أبو قلابة البصري (^١)، قال: حدثنا عبد الصمد بن عبد الوارث، وأبو زيد (^٢) قالا: حدثنا شعبة (^٣)، عن\n⦗٤٨٤⦘ سماك، عن جابر ابن سمرة، عن أبي أيوب، أنّ النبيَّ ﷺ كان إذا أتي بطعام بعث بفضله إلى أبي أيوب، فأُتِي بقصعة فيها ثوم، فبعث بها إليّ ولم يأكل منها، فأتيته فقلت: يا رسول الله إنك بعثت بهذه القصعة، ولم تأكل منها شيئًا؟ قال: \"إنّما كرهته من أجل ريحه\" (^٤).\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله الرّقاشي.\n(^٢) هو: سعيد بن الربيع الحرشي.\n(^٣) شعبة هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم كتاب الأشربة، باب إباحة أكل الثوم (٣/ ١٦٢٣) حديث رقم (١٧٠).","vol":"16","page":483},{"text":"٨٨٣٩ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا يحيى بن سعيد، عن شعبة (^١)، قال: حدثني سماك بن حرب، عن جابر بن سمرة، عن أبي أيوب، قال (^٢): وحدثني أبي، قال: حدثنا محمد بن جعفر (^٣) قال: حدثنا شعبة، عن سماك بن حرب، عن جابر بن سمرة، عن أبي أيوب، قال: كان رسول الله ﷺ إذا أتي بطعام أكل منه وبعث بفضله إليّ، وإنّه بعث إليّ يوما بقصعة لم يأكل منها فيها ثوم، فسألته: أحرام هو؟ قال: \"لا، ولكن أكرهه من أجل ريحه\".\nقال: فإني أكره ما كرهت (^٤).\nلفظ محمد بن جعفر هكذا (^٥)، قال: عن جابر، عن أبي أيوب.\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم في هذا الطريق.\n(^٢) القائل هو: عبد الله بن أحمد.\n(^٣) محمد بن جعفر هو ملتقى الإسناد مع مسلم في هذا الطريق.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٨٣٨).\n(^٥) ومن طريق محمد بن جعفر أخرجه مسلم.","vol":"16","page":484},{"text":"٨٨٤٠ - حدثنا أبو داود الحراني، قال: حدثنا أبو زيد الهروي، قال: حدثنا شعبة (^١)، عن سماك بن حرب، عن جابر بن سمرة، عن أبي أيوب، أنَّه قال: كان رسول الله ﷺ إذا أكل طعامًا بعث بفضله إليّ، فبعث إليّ بقصعة (^٢) لم يأكل منها شيئًا، وكان فيها ثوم، فسألته: أحرام هو؟ قال: \"لا، ولكن كرهته لريحه\" (^٣).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٧٢ / أ).\n(^٣) أخرجه مسلم انظر حديث رقم (٨٨٣٨).","vol":"16","page":485},{"text":"٨٨٤١ - حدثنا أبو داود الحراني، قال: حدثنا عارم بن الفضل (^١)، قال: حدثنا ثابت بن يزيد، عن عاصم الأحول، عن عبد الله بن الحارث، عن أفلح مولى أبي أيوب، عن أبي أيوب، أن النبيّ ﷺ نزل عليه فنزل النبيّ -صلى الله (^٢) عليه وسلم- في السُّفْلِ وأبو أيوب في العلو، فانتبه أبو أيوب، فقال: نمشي فوق رأس رسول الله ﷺ فتنحوا، فباتوا في جانب، ثم قال النبي ﷺ السفل أرفق، قال: لا أعلو سقيفة أنت تحتها؛ فتحول النبيّ ﷺ في العلو وأبو أيوب في السُّفْل، فكان يصنع للنبيّ ﷺ طعامًا، فإذا جيء به سأل عن موضع أصابعه فيتتبع موضع أصابعه، فصنع له طعاما فيه ثوم، فلمَّا ردّ إليه سأل عن موضع أصابع النبيّ ﷺ فقيل له: لم يأكل\n⦗٤٨٦⦘ ففزع، وصعد إليه فقال: أحرام هو؟ فقال النبيّ ﷺ: \"لا ولكني أكرهه\".\nقال: فإنّي أكره ما تكره، أو ما كرهت.\nقال: وكان النبيّ ﷺ يُؤْتى (^٣).\n_________\n(^١) عارم بن الفضل هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٧٠ / ب).\n(^٣) أخرجه مسلم، كتاب الأشربة، باب إباحة أكل الثوم (٣/ ١٦٢٣) حديث رقم (١٧١).\nوفي المطبوع من صحيح مسلم: \"عاصم بن عبد الله بن الحارث\" وهو خطأ، وجاء سند مسلم على الصواب في تحفة الأشراف (٣/ ٨٨).\nمن فوائد الاستخراج:\n- تمييز عاصم بذكر لقبه الأحول.\n- التنبيه على الخطأ في نسخة مسلم المطبوعة.","vol":"16","page":485},{"text":"٨٨٤٢ - حدثنا داود بن طوق أبو منصور الخَلَنْجي (^١) -صاحب أبي عبيد بِسُرَّمَرّاي (^٢) -، قال: حدثنا محمد بن الصلت (^٣)، قال: حدثنا\n⦗٤٨٧⦘ ثابت بن يزيد أبو زيد (^٤)، عن عاصم الأحول، عن عبد الله (^٥) بن الحارث، عن أفلح مولى أبي أيوب، عن أبي أيوب قال: سألت رسول الله ﷺ عن الثوم: أحرام هو؟ قال: \"لا ولكني أكره ريحه\" (^٦).\nقال: فإني أكره ما تكره.\n_________\n(^١) الخلنجي: -بفتح الخاء المعجمة، واللام، وسكون النون، وفي آخرها الجيم- نسبة إلى خلنج، وهو نوع من الخشب. الأنساب (٢/ ٣٩٢) -.\nوجاء اسمه هكذا في جميع النسخ: \"داود بن طوق\"، والصواب أنه: نصر بن داود بن منصور بن طوق، أبو منصور الصاغاني، صاحب أبي عبيد. ت/ ٢٧١ هـ.\nقال ابن أبي حاتم: \"محله الصدق\". انظر: الجرح والتعديل (٨/ ٤٧٢)، تاريخ بغداد (١٣/ ٢٩٢)، تاريخ الإسلام حوادث سنة (٢٦١ هـ - ٢٨٠ هـ) (ص ٤٨٢).\n(^٢) هكذا جاءت في جميع النسخ، وهي: سر من رأي: -بضم أوله وثانيه- وهي المدينة التي بناها المعتصم بالعراق سنة مائتين وعشرين، ونزلها بأتراكه.\nانظر: معجم ما استعجم (٣/ ٧٣٤)، معجم البلدان (٣/ ٢١٥).\n(^٣) البصري، أبو يعلى.\n(^٤) ثابت بن يزيد هو ملتقى الإسناد مع مسلم.\n(^٥) نهاية (ل ٧/ ٧٢ /ب).\n(^٦) أخرجه مسلم انظر حديث رقم (٨٨٤١).","vol":"16","page":486},{"text":"<span data-type='title' id=toc-1189>بَابُ اجتِنَاءِ الكَبَاثِ (^١) وَوُجُوبِ تَخيُّرِ الأَسْود مِنْهُ.</span>\n_________\n(^١) الكباث: -بفتح الكاف، وبعدها مخففة موحدة، ثم ألف، ثم مثلثة- النضيج من ثمر الأراك، وأسوده أنضجه، قيل له الكَبَاث: لتغيره وتحوله إلى حال النُّضْج، من كبث اللحم إذا بات مغموما فتغّير.\nانظر: الفائق (٣/ ٢٤٣)، النهاية (٤/ ١٣٩)، شرح النووي على مسلم (١٤/ ٢٤٩).","vol":"16","page":488},{"text":"٨٨٤٣ - حدثنا أبو علي الزعفراني (^١)، وأبو داود الحراني، قالا: حدثنا عثمان بن عمر، قال: أخبرنا يونس بن يزيد (^٢)، عن الزهري، عن أبي سلمة، عن جابر بن عبد الله قال: كنا مع رسول الله ﷺ بِمَرّ الظَّهْرَان (^٣) نجتني الكَبَاث، فقال: \"كليكم بالأسود منه، فإنه أطيبه\".\nقلت: وكنت ترعى الغنم؟ قال: \"نعم، وما من نبي إلا وقد رعاها\" (^٤).\n_________\n(^١) هو الحسن بن محمد بن الصباح.\n(^٢) يونس هو ملتقى إسناد المصنف مع مسلم.\n(^٣) مَرّ الظهران: -بفتح أوله وتشديد ثانيه، مضاف إلى الظهران بالظاء المعجمة المفتوحة، وهو وادٍ فحل من أودية الحجاز يمر شمال مكة على بعد ٢٢ كيلا، ومن قراه الآن: الجموم.\nانظر: معجم ما استعجم (٤/ ١٢١٢)، معجم البلدان (٥/ ١٠٤)، معجم المعالم الجغرافية في السيرة (ص ٢٨٨).\n(^٤) أخرجه مسلم كتاب الأشربة، باب فضيلة الأسود من الكباث (٣/ ١٦٢١) حديث رقم (١٦٣) ولم يخرج قوله: \"فإنَّه أطيبه\"، والحديث بتمامه عند البخاري، كتاب أحاديث الأنبياء، باب \"يعكفون على أصنام لهم\"، حديث رقم (٣٤٠٦) انظر: الفتح (٧/ ٩٩).\nمن فوائد الاستخراج: تمييز يونس بذكر اسم أبيه يزيد، وجاء عند مسلم مهملًا.","vol":"16","page":488},{"text":"٨٨٤٤ - حدثنا محمد بن عزيز، قال: حدثني سلامة (^١)، عن عقيل، عن ابن شهاب (^٢)، قال: حدثني أبو سلمة، حدثني جابر بن عبد الله قال: كنا مع رسول الله -صلى الله (^٣) عليه وسلم- نجتني الكباث، فقال لنا رسول الله ﷺ: \"عليكم بالأسود منه، فإنَّه أطيبه\" (^٤).\nسمعت أبا نعيم يقول: الكباث: ثمر الأراك.\n_________\n(^١) هو ابن رمح.\n(^٢) ابن شهاب ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٧١ / أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٤٣).","vol":"16","page":489},{"text":"<span data-type='title' id=toc-1190>بَيَانُ فَضيلَةِ إِيثَارِ الرَّجُلِ ضَيْفه في الطَّعَامِ عَلى نَفْسِه وَوَلَدِه وَثَوابِه، والتَّرغِيبِ فِيهِ، والسُّنةِ للِإمَامِ في التسَّوِيةِ بَين أَصْحَابِه في الطَّعَامِ وَحَبْسِ نصِيبِ الغَائبِ مِنْهُم إِلى أَنْ يُوافِي، والسُّنّةِ في إِبْرَارِ قَسَم الأَضيافِ إِذا حَلَفوا أَنْ يَطْعَمَ مَعَهُم صَاحِبُ المَنزِلِ بَعدَ أَن يَحْلِفَ أَن لَا يَطْعَم.</span>","vol":"16","page":490},{"text":"٨٨٤٥ - حدثنا علي بن الحسن علوية (^١) بثلاثة أبواب، قال: حدثنا يحيى بن إسماعيل (^٢)، قال: حدثنا ابن فضيل (^٣)، قال: ثنا فضيل بن غزوان، عن أبي حازم، عن أبي هريرة أنّ أبا طلحة أضاف رجلًا فأنزل الله ﷿ هذه الآية فيه وفي امرأته: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ (^٤) (^٥).\n⦗٤٩١⦘ أبو طلحة هو رجل (^٦) من الأنصار (^٧) قال عن رسول الله ﷺ هو خطأ (^٨).\n_________\n(^١) لم أقف على ترجمته، وذكره المزي من تلاميذ يحيى بن إسماعيل.\n(^٢) ابن زكريا الخوّاص، أبو زكريا الكوفي.\nقال أبو حاتم: \"كتبت عنه\"، وذكره ابن حبان في الثقات، قال الحافظ: \"مقبول\".\nانظر: الجرح والتعديل (٩/ ١٢٧)، الثقات (٩/ ٢٥٨)، التقريب (ص ١٠٤٩).\n(^٣) هو محمد بن فضيل، وهو ملتقى الإسناد مع مسلم.\n(^٤) سورة الحشر: آية (٩).\n(^٥) أخرجه مسلم كتاب الأشربة، باب إكرام الضيف (٣/ ١٦٢٥) حديث رقم (١٧٣) الإسناد الثاني، وذكره مسلم تامًّا. =\n⦗٤٩١⦘ = وأخرجه البخاري، كتاب مناقب الأنصار، باب قوله تعالى ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ حديث رقم (٣٧٩٨) انظر: الفتح (٧/ ٤٩٥).\n(^٦) في (م): \"رجلان من الأنصار\".\n(^٧) اختلف في أبي طلحة في هذا الحديث من هو؟\nفقال الخطيب البغدادي في الأسماء المبهمة (ص ٣٩٨): إنه ثابت بن قيس.\nوقال ابن بشكوال في غوامض الأسماء المبهمة (١/ ٤٥٥): قيل: إنه زيد بن سهل، وقيل ثابت بن قيس، وقيل: عبد الله بن رواحة.\nوقال أبو ذر أحمد بن برهان الدين سبط ابن العجمي في تنبيه المعلم (ص ٣٥٣): إنه أبو طلحة آخر غير زيد بن سهل.\nويفهم من كلام الحافظ ابن حجر في الفتح (٧/ ٤٩٦) والإصابة (٧/ ١٩٤): أَنَّه يميل إلى أنَّه الأنصاري زيد بن سهل زوج أم سليم.\n(^٨) هذا من كلام أبي عوانة، ولعل مراده: في أصل نسختي عن رسول الله، وهو خطأ.","vol":"16","page":490},{"text":"٨٨٤٦ - حدثنا محمد بن كثير الحراني، قال: حدثنا إسماعيل بن الخليل الخراز بالكوفة، قال: حدثنا عبد الرحيم بن سليمان، عن فضيل بن غزوان (^١)، عن أبي حازم، عن أبي هريرة، قال: جاء رجل إلى النبيّ ﷺ يشكو الجوع، فأرسل إلى نسائه، فقالت كل امرأة منهنَّ: ما عندنا إلا الماء؛ فقال: \"من يضيف هذا الليلة؟ \"، فقال رجل: أنا يا رسول الله، فأتى امرأته، فقالت: ما عندنا إلا قوت الصبية، قال: نوميهم\n⦗٤٩٢⦘ وأطفئي السراج، فلمَّا أصبح قال رسول الله ﷺ: \"قد عجب الله منك أو ضحك الله منك ومن ضيفك\"، فنزلت: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ (^٢) (^٣).\n_________\n(^١) فضيل بن غزوان هو موضع الالتقاء مع مسلم.\n(^٢) سورة الحشر: آية (٩).\n(^٣) أخرجه مسلم كتاب الأشربة، باب إكرام الضيف (٣/ ١٦٢٤) حديث رقم (١٧٢)، والبخاري كتاب مناقب الأنصار، باب ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾: حديث رقم (٣٧٩٨) انظر: الفتح (٧/ ٤٩٥).","vol":"16","page":491},{"text":"٨٨٤٧ - حدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا الوليد بن القاسم، قال: حدثنا يزيد بن (^١) كيسان (^٢)، عن أبي حازم (^٣)، عن أبي هريرة، قال (^٤): نزل بنبيّ الله ﷺ ضيف له، فأرسل إلى نسائه هل عندكم من شيء فقد نزل بي ضيف، فأرسلن لا، والذي بعثك بالحق إلا الماء إذ دخل عليه رجل من الأنصار، فقال: يا فلان هل عندك الليلة من شيء تذهب بضيفي هذه الليلة؟ قال: نعم يا نبيّ الله، فذهب به إلى أهله، فقال للمرأة: هل من شيء؟ قالت: نعم خبزة لنا، قال: قربيها وكأنَّك تصلحين المصباح، فأطفئيه فجعل يقرب يده كأنَّه يأكل مع ضيفه، فخلّى بينه وبين الخبزة حتى أكلها وبات عنده؛ فلمَّا\n⦗٤٩٣⦘ أصبح غدا ضيفه لحاجته، وغدا الأنصاري إلى النبيّ ﷺ، فقال النبيّ ﷺ: \"ما صنعت الليلة بضيفك\"، فظن أنَّه شكاه، فحدثه بالذي صنع فقال النبيّ ﷺ: \"لقد أخبرني جبريل لقد عجب الله ﷿ بصنيعك إلى ضيفك أو ضحك بصنيعك إلى ضيفك\" (^٥).\n_________\n(^١) نهاية (ل ٧/ ٧٣/ب).\n(^٢) اليشكري أبو إسماعيل.\n(^٣) أبو حازم ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٧١/ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٤٦) وقوله: \"أو ضحك بصنيعك إلى ضيفك\" ليست في مسلم وهي في البخاري.","vol":"16","page":492},{"text":"٨٨٤٨ - حدثنا أبو جعفر بن الجنيد، والصاغاني، قالا: حدثنا أبو النضر هاشم بن القاسم، قال: حدثنا سليمان بن المغيرة (^١)، عن ثابت البناني، عن عبد الرحمن بن أبي ليلى، عن المقداد بن الأسود، قال: أقبلت أنا وصاحبان لي قد ذهبت أسماعنا وأبصارنا من الجَهْد (^٢)، قال: فجعلنا نعرض أنفسنا على أصحاب النبيّ ﷺ ليس أحد يقبلنا، فانطلقنا إلى رسول الله ﷺ، فانطلق بنا إلى أهله، فإذا ثلاث أعتر، فقال النبيّ -صلى الله (^٣) عليه وسلم- احتلبوا هذا اللبن بيننا، قال: فكنّا نحتلب، فيشرب كل إنسان نصيبه، ويرفع لرسول الله ﷺ نصيبه، قال: فيجيء من الليل فيسلم تسليمًا لا يوقظ نائما، ويسمع اليقظان، ثم يأتي المسجد، فيصلي، ثم يأتي شرابه (^٤) فيشربه، فأتاني\n⦗٤٩٤⦘ الشيطان ذات ليلة، فقال: محمد يأتي الأنصار فيتحفونه ويصيب عندهم، ما به حاجة إلى هذه الجُرْعة (^٥) فاشربها، قال: ما زال يزين لي حتى شربتها، فلمَّا وَغَلت (^٦) في بطني، وعرفَ أنَّه له ليس إليها سبيل، قال: فندمني، فقال: ويحك ما صنعت شربت شراب رسول الله ﷺ فيجئ ولا يراه، فيدعو عليك فتذهب دنياك وآخرتك.\nقال: وعلي شملة (^٧) من صوف كلمّا رفعت رأسي خرجت قدماي، وإذا أرسلت قدمي خرج رأسي، وجعل لا يجئ إليّ النوم، وأمّا صاحباي فناما، فجاء رسول الله ﷺ فسلم كان يسلم، ثم أتى المسجد فصلى، فأتى شرابه فكشف عنه فلم يجد فيه شيئا، فرفع رأسه إلى السماء، قال: فقلت: الآن يدعو علي، فأهلك، فقال: \"اللهم أطعم من أطعمني، وأسق من سقاني\"، قال: فعمدت إلى الشملة فشددتها عليّ، وأخذت الشفرة (^٨) فانطلقت إلى الأعنز أجسّهنّ أيّهن أسمن فأذبح لرسول الله (^٩) ﷺ فإذا\n⦗٤٩٥⦘ هُنَّ حُفّل (^١٠) كلهنّ، قال: فعمدت إلى إناء لآل محمد ﷺ ما كانوا يطمعون أن يحتلبوا فيه، فحلبت فيه حتى علت الرغوة ثم جئت به إلى رسول الله ﷺ فقال: \"ما شربتم (^١١) شرابكم الليلة يا مقداد\". فقلت: اشرب يا رسول الله، فشرب ثم ناولني، فقلت: يا رسول الله اشرب فشرب، ثم ناولني، فأخذت ما بقي فشربته، فلمَّا عرفت أن رسول الله ﷺ قد روى وأصابتني دعوته، ضحكت حتى ألقيت إلى الأرض، قال رسول الله ﷺ: \"إحدى سوآتك يا مقداد\". قال قلت: يا رسول الله: كان من الأمر كذا، وصنعت كذا. فقال (^١٢) رسول الله ﷺ: \"ما كانت هذه إلا رحمة من الله، أفلا كنت أذنتني فتوقظ صاحبيك هذين فيصيبان منها\". قال: قلت: والذي بعثك بالحق ما أبالي إذا أصبتَها وأصبتُها معك من أصابها [من] (^١٣) الناس (^١٤) (^١٥).\n_________\n(^١) سليمان بن المغيرة ملتقى الإسناد مع مسلم.\n(^٢) الجهد: -بالفتح- المشقة. النهاية (١/ ٣٢٠).\n(^٣) نهاية (ل ٧/ ٧٤/ أ).\n(^٤) نهاية (ك ٤/ ٢٧٢ /أ).\n(^٥) الجرعة: قال ابن الأثير: تروى بالضم والفتح، فالضم: الاسم من الشراب اليسير، والفتح: المرّة الواحدة منه. والضم أشبه بالحديث. النهاية (١/ ٢٦١).\n(^٦) وَغَلت: دخلت. النهاية (٥/ ٢٠٩).\n(^٧) الشملة: كساء يتغطى به ويتلفف فيه. النهاية (٢/ ٥٠١).\n(^٨) الشفرة: السكين العريضة. المجموع المغيث (٢/ ٢٠٩).\n(^٩) نهاية (ل ٧/ ٧٤/ب).\n(^١٠) حُفّل: جمع حافل، أي ممتلئة الضروع. وفي الأصل: \"قد امتلأ ضروعهن\" بَعْدَ حُفّل، لكن أشير عليه بالحذف. وانظر: المجموع المغيث (١/ ٤٦٨)، النهاية (١/ ٤٠٩).\n(^١١) في (ك): \"شربت\".\n(^١٢) نهاية (ك ٤/ ٢٧٢ /ب).\n(^١٣) (من) زيادة من (م)، وليست في الأصل.\n(^١٤) أخرجه مسلم كتاب الأشربة، باب إكرام الضيف (٣/ ١٦٢٥) حديث رقم (١٧٤).\n(^١٥) في الأصل بعد الحديث: \"يتلوه حدثنا محمد بن حيويه، وأبو داود الحراني، قالا: =\n⦗٤٩٦⦘ = حدثنا أبو النعمان عارم، قال: حدثنا المعتمر بن سليمان التيمي.\nالحمد لله رب العالمين، والصلاة على محمد، وعلى آله.\nوحسبنا الله ونعم المعين.\"\nثم كتب في اللوحة التالية: \"الجزء الثاني والثلاثون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق الإسفراييني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن المهرجاني، عن أبي عوانة ﵀.\"","vol":"16","page":493},{"text":"٨٨٤٩ - حدثنا (^١) محمد بن حيوية، وأبو داود الحراني، قالا: حدثنا أبو النعمان عارم، قال: حدثنا معتمر بن سليمان التيمي (^٢)، عن أبيه، قال: حدثنا أبو عثمان، أنّه حدثه عبد الرحمن بن أبي بكر أنّ أصحاب الصفة (^٣) كانوا أناسًا فقراء، وأنّ رسول الله ﷺ قال مرة: \"من كان عنده طعام اثنين فليذهب بثالث، ومن كان عنده طعام أربعة فليذهب بخامس بسادس\" أو كما قال.\n⦗٤٩٧⦘ قال (^٤): وأنَّ أبا بكر جاء بثلاثة، وانطلق نبيّ الله ﷺ بعشرة. قال: فهو أنا، وأبي، وأمي، ولا أدري هل قال: وامرأتي، وخادم بيتنا وبيت أبي بكر؛ وأن أبا بكر تعشّى عند رسول الله ﷺ، ثم لبث حتى صليت العشاء، ثم رجع فلبث حتى نعس رسول الله ﷺ، فجاء بعدما مضى من الليل ما شاء الله، قالت امرأته: ما حبسك الليلة عن أضيافك أو قالت: ضيفك. قال: وما عشيتيهم؟ قالت: أَبَوا حتى تجيء قد أرادوا أن يعشوهم فغلبوهم، فذهبت أنا فاختبأت. قال: وقال: يا غُنْثَر (^٥) فجدّع (^٦) وسبّ. وقال: كلوا، والله لا أطعمه أبدًا، قال: فأيم الله ما كنّا نأخذ من لقمة إلا ربا (^٧) من أسفلها أكثر منها، قال: شبعوا وصارت أكثر مما كانت قبل ذلك. فنظر إليها أبو بكر فإذا هي كما هي أو أكثر، قال لامرأته: يا أخت بني فراس ما هذا؟! قالت: لا وقرّة عيني (^٨) لهي الآن أكثر منها قبل ذلك بثلاث مرات، فأكل منها أبو بكر، وقال: إنّما كان ذلك من الشيطان -يعني: يمينه-، ثم أكل\n⦗٤٩٨⦘ منها لقمة، ثم حملها إلى رسول الله ﷺ فأصبحت عنده، قال: وكان بيننا وبين قوم عقد فمضى الأجل فَعَرَّفْنا (^٩) اثنا عشر رجلا مع كل رجل منهم أناس -الله أعلم- كم مع كل رجل منهم، فأكلوا منها أجمعون (^١٠). أو كما قال (^١١).\nلفظ أبي داود.\n_________\n(^١) كتب في الأصل قبل الحديث: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ رب يسر، الحمد لله رب العالمين، والصلاة على محمد وعلى آله أجمعين، أخبرنا الأستاذ الإمام أبو القاسم القشيري ﵀، قال: أخبرنا أبو نعيم عبد الملك بن الحسين الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني قال: \"\n(^٢) ملتقى الإسناد مع مسلم في معتمر بن سنان.\n(^٣) الصُّفة: موضع مُظَلل في مسجد النبي ﷺ، وأصحاب الصفة: من كان يسكن هذا الموضع من فقراء المهاجرين ممن لم يكن له منزل يسكنه. انظر: النهاية (٣/ ٣٧).\n(^٤) نهاية (ل ٧/ ٧٥/ أ).\n(^٥) غُنْثَر: من الغثارة، وهي الجهل، وقيل من الغَنْثَرة وهي شرب الماء من غير عطش وذلك من الحمق. انظر: الفائق (٣/ ٣٣)، النهاية (٣/ ٣٨٩).\n(^٦) جدّع: أي: خاصمه وذمه، والمجادعة: المخاصمة. النهاية (١/ ٢٤٧).\n(^٧) ربا: زاد وارتفع. تفسير غريب ما في الصحيحين (ص ٣٨٧).\n(^٨) نهاية (ك ٤/ ٢٧٣ / أ).\n(^٩) عَرّفنا: -بالعين وتشديد الراء أي: جعلنا عرفاء، والعرفاء جمع عريف، وهو القيم بأمور الجماعة من الناس، يلي أمورهم، ويتعرف الأمير منه أحوالهم.\nانظر: النهاية (٣/ ٣١٨)، شرح النووي (١٤/ ٢٦٣).\n(^١٠) أخرجه مسلم كتاب الأشربة، باب إكرام الضيف وفضل إيثاره (٣/ ١٦٢٧) حديث رقم (١٧٦)، وأخرجه البخاري من طريق عارم بن الفضل في كتاب مواقيت الصلاة، باب السّمر مع الصيف حديث رقم (٦٠٢) وانظر: الفتح (٢/ ٢٧٤).\n(^١١) نهاية (ل ٧/ ٧٥/ب)، وفيها زيادة: \"اللفظ لأبي داود، وقال محمد بن حيوية: فأكل منها، ثم حملها إلى رسول الله ﷺ فأصبحت عنده، قال: وكان بيننا وبين قوم عهد فمضى الأجل فأكلوا منها أجمعون أو كما قال\".","vol":"16","page":496},{"text":"٨٨٥٠ - حدثنا محمد بن حيوية، وأبو داود الحراني، قالا: حدثنا عارم بن الفضل، قال: حدثنا معتمر (^١) عن أبيه، عن أبي عثمان، عن عبد الرحمن بن أبي بكر، أنَّه كان مع النبيّ ﷺ ثلاثين ومائة، فقال النبيّ ﷺ: \"هل مع أحد منكم طعام؟ \" فإذا مع رجل صاع من\n⦗٤٩٩⦘ طعام أو نحوه، فعجن، ثم جاء رجل مشرك مُشْعَانّ (^٢) طويل بغنم يسوقها (^٣)، فقال النبيّ ﷺ: \"أبيع أم عطية؟ \" أو قال: أم هبة، قال: لا، بل بيع، فاشترى منه شاة، فصنعت، ثم أمر بسواد البطن (^٤) أن يُشْوى، قال: وأيم الله ما من الثلاثين ومائة إلا قد جَزَّ له رسول الله ﷺ جزة من سواد بطنها إن كان شاهدًا أعطاها إياه، وإن كان غائبًا خبأ له، قال: وجعل منها قصعتين، قال: فأكلنا منها أجمعون، وشبعنا، وفضل في القصعتين فضلة، فحملناها على البعير أو كما قال (^٥).\n_________\n(^١) ملتقى الإسناد مع مسلم في معتمر بن سليمان.\n(^٢) مُشْعان أي: ثائر الرأس، منتفش الشعر، ومُتَفرِّقه. تفسير غريب ما في الصحيحين (ص ٣٨٧).\n(^٣) في (م): \"يسومها\".\n(^٤) سواد البطن: الكبد. تفسير غريب ما في الصحيحين (ص ٣٧٨).\n(^٥) أخرجه مسلم كتاب الأشربة باب إكرام الضيف (٣/ ١٦٢٦) حديث رقم (١٧٥).\nوالبخاري من طريق عارم، في الهبة، باب قبول الهدية من المشرك، حديث رقم (٢٦١٨) انظر: الفتح (٥/ ٥٥٠).","vol":"16","page":498},{"text":"٨٨٥١ - حدثنا جعفر بن محمد الأنطاكي، قال: حدثنا محمد بن عبد الله الرقاشي (^١)، قال: حدثنا المعتمر بن سليمان (^٢)، قال: سمعت أبي يحدث عن أبي\n⦗٥٠٠⦘ عثمان النهدي، عن (^٣) عبد الرحمن بن أبي بكر، قال: كنَّا مع النبيّ ﷺ ثلاثين ومائة، قال: فقال: \"هل مع أحد منكم طعام\"؟ قال: فجاء رجل بصاع أو نحوه (^٤) طعام، فأمر به فعجن، وخبز، ثم جاء رجل مشرك مُشْعان طوال بغنم يسوقها، فقال النبيّ ﷺ: \"أبيع، أم عطية، أم هبة؟ \" قال: فاشترى شاة، فأمر بها فذبحت، فصنعت، ثم أمر بسواد البطن فشوي، فوالله ما من الثلاثين ومائة رجل إلا جزَّ له جزَّة، فإن كان شاهدا أعطاه، وإن كان غائبا خبأ له، فصنع منها قصعتين فأكلنا جميعًا، وشبعنا، وفضل في القصعتين فضلة، فحملناه على البعير (^٥).\n_________\n(^١) الرقاشي: بفتح الراء، والقاف المخففة، وفي آخرها شين معجمة، الأنساب (٣/ ٨١) -.\n(^٢) المعتمر بن سليمان هو ملتقى الإسناد.\n(^٣) نهاية (ل ٧/ ٧٦/أ).\n(^٤) نهاية (ك ٤/ ٢٧٣/ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٥٠).","vol":"16","page":499},{"text":"٨٨٥٢ - حدثنا إبراهيم الحربي (^١)، قال: حدثنا خلف (^٢)، قال: حدثنا عبد الأعلى (^٣)، قال: حدثنا\n⦗٥٠١⦘ الجريري (^٤)، عن أبي عثمان، عن عبد الرحمن بن أبي بكر، أنَّ أبا بكر تَضَيَّفه رهط، فقال لعبد الرحمن: دونك أضيافك، فإني منطلق إلى النبيّ ﷺ، وافرَغ من قراهم (^٥) قبل أن أجئ، فانطلق عبد الرحمن فأتاهم بما كان عنده، فقال: اطعموا، فقالوا: وأين رب منزلك؟ قال: اطعموا، قالوا: ما نحن بآكلين حتى يجيء رب منزلنا، فقال: اقبلوا عنا قراكم، فإنَّه إن جاء ولم تطعموا لَنَلْقَينَّ منه، فأبوا، فعرفت أنَّه سَيَجِدُ عليّ فلمَّا جاء تنحيت عنه، قال: ما صنعتم (^٦) بأضيافي؟، فأخبروه، فقال: يا عبد الرحمن، فسكت، ثم قال: يا عبد الرحمن، فسكت، ثم قال: يا غُنْثَر! أقسمت عليك إن كنت تسمع صوتي لما جئت؛ فخرجت إليه فقلت: سل أضيافك، فقالوا: صدق، قد أتانا به، فقال: إنَّما انتظرتموني، والله لا أطعمه الليلة، فقال الآخرون: والله لا نطعمه حتى تطعمه، قال: لم أَرَ في الشر كالليلة قط، ويلكم ما لكم لا تقبلون عنّا قِراكم ثم قال: هات طعامك، فجاء به، ثم وضع يده، وقال بسم الله، الأولى من الشيطان، فأكل، وأكلوا (^٧) (^٨).\n⦗٥٠٢⦘ رواه (^٩) سالم بن نوح عن الجريري، عن أبي عثمان، عن عبد الرحمن بن أبي بكر فذكر الحديث (^١٠).\n_________\n(^١) هو: إبراهيم بن إسحاق بن إبراهيم الحربي. ت / ٢٨٥ هـ.\nقال الخطيب: \"كان إماما في العلم، رأسًا في الزهد، عارفًا بالفقه، بصيرًا في الأحكام حافظًا للحديث، مميزًا لعلله، قيما للأدب، جماعًا للغة\". انظر: تاريخ بغداد (٦/ ٢٧ - ٤٠)، تاريخ الإسلام حوادث سنة (٢٨١ هـ - ٢٩٠ هـ) (ص ١٠١).\n(^٢) ابن هشام البغدادي أبو محمد المقرئ.\n(^٣) هو: ابن عبد الأعلى.\n(^٤) الجريري ملتقى الإسناد مع مسلم.\n(^٥) قراهم: ضيافتهم. تفسير غريب ما في الصحيحين (ص ٣٨٧).\n(^٦) نهاية (ل ٧/ ٧٦/ ب).\n(^٧) نهاية (ك ٤/ ٢٧٤/ أ).\n(^٨) أخرجه مسلم كتاب الأشربة، باب إكرام الضيف (٣/ ١٦٢٨) حديث رقم (١٧٧)، وأخرجه البخاري من طريق عبد الأعلى، في كتاب الأدب، باب ما يكره =\n⦗٥٠٢⦘ = من الغضب، حديث رقم (٦١٤٠) انظر: الفتح (١٢/ ١٦٨).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق عبد الأعلى، عن الجريري -وهي إحدى طرق البخاري للحديث- ومسلم أخرجه من طريق سالم بن نوح، عنه.\n(^٩) في (ل) و(م): \"رواه محمد بن المثنى، عن سالم بن نوح\".\n(^١٠) هذه هي طريق مسلم للحديث.","vol":"16","page":500},{"text":"٨٨٥٣ - حدثنا المثنى بن بحير (^١)، قال: أخبرنا عياش بن الوليد الرقام، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد الجريري (^٢)، عن أبي عثمان، عن عبد الرحمن ابن أبي بكر، أنَّ أبا بكر تَضَيَّفه رهط، فقال لعبد الرحمن: دونك أضيافك، وذكر الحديث بمثله (^٣).\n_________\n(^١) لم أقف على ترجمة له، وفي تهذيب الكمال من تلاميذ عياش بن الوليد \"المثنى بن بحر\".\n(^٢) الجريري هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٥٢).","vol":"16","page":502},{"text":"<span data-type='title' id=toc-1191>بَيَانُ طَعَامٍ يُتَّخذُ لِوَاحِدٍ أنَّهُ يَكْفِي الاثنَين، والدَّليلِ على أَنَّ البَرَكَةَ في الاجتِماعِ على الطَّعَام.</span>","vol":"16","page":503},{"text":"٨٨٥٤ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج (^٢)، قال: أخبرني أبو الزبير، أنَّه سمع جابر بن عبد الله، يقول: سمعت النبيّ ﷺ يقول: \"طعام الواحد يكفي الاثنين، وطعام الاثنين يكفي الأربعة (^٣)، وطعام الأربعة يكفي الثمانية\" (^٤).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) ملتقى إسناد المصنف مع مسلم في ابن جريج.\n(^٣) نهاية (ك ٤/ ٧٧ / ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب فضيلة المواساة في الطعام القليل (٣/ ١٦٣٠) حديث رقم (١٧٩).","vol":"16","page":503},{"text":"٨٨٥٥ - حدثنا عباس الدوري، والصاغاني، قالا: حدثنا روح بن عبادة ح\nوحدثنا ابن الجنيد (^١) وعباس -أيضا-، قالا: حدثنا أبو عاصم (^٢)، كلاهما، عن ابن جريج (^٣)، بإسناده مثله، إلا أنَّ الجنيد قال: \"كاف\" ح\n⦗٥٠٤⦘ وحدثنا الغزي (^٤)، قال: حدثنا الفريابي، قال: حدثنا سفيان (^٥)، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ: \"طعام الواحد يكفي الاثنين، وطعام الاثنين يكفي الأربعة، وطعام الأربعة يكفي الثمانية\" (^٦).\nكذا رواه عبد الرحمن (^٧)، عن سفيان.\n_________\n(^١) هو محمد بن أحمد بن الجنيد.\n(^٢) هو: الضحاك بن مخلد.\n(^٣) ابن جريج هو ملتقى الإسناد مع مسلم.\n(^٤) هو عبد الله بن محمد بن الجراح الأزدي.\n(^٥) سفيان -الثوري- هو ملتقى إسناد المصنف في هذا الطريق مع مسلم.\n(^٦) أخرجه مسلم انظر حديث رقم (٨٨٥٢).\n(^٧) طريق عبد الرحمن ابن مهدي إحدى طرق مسلم للحديث. انظر مسلم (٣/ ١٦٣٠) حديث رقم (١٧٩) الإسناد الثاني.","vol":"16","page":503},{"text":"٨٨٥٦ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، قال: حدثنا الأعمش، عن أبي سفيان، عن جابر قال: قال النبيّ ﷺ: \"طعام الواحد يكفي اثنين، وطعام الاثنين يكفي أربعة\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي معاوية.\n(^٢) أخرجه مسلم كتاب الأشربة، باب فضيلة المواساة في الطعام القليل (٣/ ١٦٣٠) حديث رقم (١٨٠).","vol":"16","page":504},{"text":"٨٨٥٧ - حدثنا الحسن بن عفان، قال: حدثنا ابن نمير (^١)، قال: حدثنا الأعمش (^٢)، عن أبي سفيان، عن جابر قال: قال النبيّ ﷺ: \"طعام\n⦗٥٠٥⦘ الرجل يكفي الرجلين، وطعام الرجلين يكفي الأربعة، وطعام الأربعة يكفي الثمانية\" (^٣).\nرواه جرير، عن الأعمش هكذا (^٤).\n_________\n(^١) هو محمد بن عبد الله بن نمير الهمداني.\n(^٢) الأعمش ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٨٨٥٦) ورقمه عند مسلم (١٨١).\n(^٤) هذا طريق مسلم في الموضع المتقدم.","vol":"16","page":504},{"text":"٨٨٥٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب، أنّ مالكا (^٢) أخبره ح\nوحدثنا أبو إسماعيل الترمذي، قال: حدثنا القعنبي، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"طعام الاثنين كافي الثلاثة، وطعام (^٣) الثلاثة كافي الأربعة\" (^٤).\n_________\n(^١) نهاية (ك ٤/ ٢٧٤ /ب).\n(^٢) مالك هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٧٧ / ب).\n(^٤) أخرجه مسلم كتاب الأشربة، باب فضيلة المواساة في الطعام القليل (٣/ ١٦٣٠) حديث رقم (١٧٨).\nوالبخاري كتاب الأطعمة، باب طعام الواحد يكفي الاثنين حديث رقم (٥٣٩٢) انظر: الفتح (١٠/ ٦٧١).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق القعنبي عن مالك، وأخرجه مسلم من طريق يحيى بن يحيى، والقعنبي مقدم في مالك.","vol":"16","page":505},{"text":"<span data-type='title' id=toc-1192>بَيَانُ كَرَاهِيةِ كَثْرَةِ الأَكْلِ، وَالترغِيبِ في قلَّةِ الأَكْلِ، وَالطَّعْنِ علَى الرجُلِ الأَكُولِ.</span>","vol":"16","page":506},{"text":"٨٨٥٩ - حدثنا أبو زرعة الرازي (^١)، قال: حدثنا قبيصة ح\nوحدثنا الغزي، قال: حدثنا الفريابي، قالا: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر قال: قال النبيّ ﷺ: \"المؤمن يأكل في معىً (^٣) واحد، والكافر يأكل في سبعة أمعاء\" (^٤).\n_________\n(^١) عبيد الله بن عبد الكريم بن يزيد الرازي.\n(^٢) سفيان هو ملتقى الإسناد مع مسلم.\n(^٣) المِعَى: واحد الأمعاء، وهي المصارين. النهاية (٤/ ٣٤٤).\n(^٤) أخرجه مسلم كتاب الأشربة، باب المؤمن يأكل في معى واحد (٣/ ١٦٣١) حديث رقم (١٨٤)، الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تاما ومسلم أحال به على رواية عبد الرحمن عن سفيان، عن أبي الزبير، عن جابر وابن عمر به.","vol":"16","page":506},{"text":"٨٨٦٠ - حدثنا الصاغاني، قال: حدثنا أبو كريب (^١)، قال: حدثنا معاوية بن هشام، قال: حدثنا سفيان (^٢)، عن أبي الزبير، عن جابر، وابن عمر، عن النبيّ ﷺ بمثله (^٣).\n_________\n(^١) محمد بن العلاء بن كريب الهمداني الكوفي.\n(^٢) سفيان هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، كتاب الأشربة باب المؤمن يأكل في معى واحد (٣/ ١٦٣١) حديث =\n⦗٥٠٧⦘ = رقم (١٨٤) الإسناد الثاني.\nوأخرجه البخاري من حديث ابن عمر فقط في كتاب الأطعمة، باب المؤمن يأكل في معى واحد، حديث رقم (٥٣٩٣) وما بعده، انظر: الفتح (١٠/ ٦٧٢).","vol":"16","page":506},{"text":"٨٨٦١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج، أخبرني أبو الزبير (^٢)، أنَّه سمع جابر بن عبد الله يقول: سمعت النبيّ ﷺ يقول: \"الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في معى واحد\" (^٣).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) الملتقى في أبي الزبير.\n(^٣) أخرجه مسلم، كتاب الأشربة، باب المؤمن يأكل في معىً واحد (٣/ ١٦٣١) حديث رقم (١٨٤) الإسناد الثاني.","vol":"16","page":507},{"text":"٨٨٦٢ - حدثنا يوسف (^١)، حدثنا حجاج (^٢)، عن ابن جريج، عن العلاء بن عبد الرحمن (^٣)، عن أبيه، عن أبي هريرة، عن النبيّ ﷺ. بمثل حديث أبي الزبير (^٤).\n_________\n(^١) هو ابن مسلم المصيصي.\n(^٢) ابن محمد المصيصي.\n(^٣) العلاء بن عبد الرحمن هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، كتاب الأشربة، باب المؤمن يأكل في معىً واحد (٣/ ١٦٣٢) حديث رقم (١٨٥) الإسناد الثاني.\nوأخرجه البخاري من طريق مالك عن أبي الزناد عن الأعرج، عن أبي هريرة، في الأطعمة، =\n⦗٥٠٨⦘ = باب المؤمن يأكل في معىً واحد، حديث رقم (٥٣٩٦) انظر: الفتح (١٠/ ٦٧٣).","vol":"16","page":507},{"text":"٨٨٦٣ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج، قال: أخبرني أبو الزبير (^١)، أَنه سمع جابر بن عبد الله يقول: سمعت النبيّ ﷺ يقول: \"الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في معى واحد\" (^٢).\n_________\n(^١) أبو الزبير هو ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٨٦١).\nوهذا الحديث لم يأت في (م)، وهو مطابق لحديث (٨٨٦١) ولم يشر في الأصل إلى أَنَّه مكرر.","vol":"16","page":508},{"text":"٨٨٦٤ - حدثنا عباس الدوري، والصاغاني، قالا: حدثنا روح ح\nوحدثنا ابن الجنيد (^١)، قال: حدثنا أبو عاصم (^٢)، كلاهما، عن ابن جريج، عن أبي الزبير (^٣)، عن جابر، عن النبيّ ﷺ بمثله (^٤).\n_________\n(^١) هو محمد بن أحمد بن الجنيد.\n(^٢) الضحاك بن مخلد.\n(^٣) أبو الزبير هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٨٦١).","vol":"16","page":508},{"text":"٨٨٦٥ - حدثنا محمد بن محرز المصري، ومحمد بن ثواب الهباري (^١)، بالكوفة، قالا: حدثنا أبو أسامة (^٢)، عن بُريد،\n⦗٥٠٩⦘ عن أبي بردة، عن أبي موسى الأشعري قال: قال النبيّ ﷺ: \"المؤمن يأكل في معى واحد، والكافر يأكل في سبعة أمعاء\" (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٧٥/ أ).\n(^٢) نهاية (ل ٧/ ٧٨/ أ)، وأبو أسامة هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، كتاب الأشربة، باب المؤمن يأكل في معىً واحد (٣/ ١٦٣٢) حديث رقم (١٨٥).\nمن فوائد الاستخراج: جاء الحديث عند مسلم عن يزيد عن جده عن أبي موسى، ومُيِّز جده عند أبي عوانة بذكر كنيته \"أبي بردة\".","vol":"16","page":508},{"text":"٨٨٦٦ - حدثنا محمد بن محرز، ومحمد بن عبد الرحمن الجعفي، ومحمد بن ثواب الهباري، قالوا: حدثنا أبو أسامة (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبيّ ﷺ: \"المؤمن يأكل في معى واحد، والكافر يأكل في سبعة أمعاء\" (^٢).\n_________\n(^١) أبو أسامة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب الأشربة، باب المؤمن يأكل في معىً واحد (٣/ ١٦٣١) حديث رقم (١٨٢) الإسناد الثاني.\nوالبخاري كتاب الأطعمة باب المؤمن يأكل في معىً واحد حديث رقم (٥٣٩٣) انظر: الفتح (١٠/ ٦٧٢).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تاما، ومسلم أحال به على رواية يحيى القطان عن عبيد الله بن عمر.","vol":"16","page":509},{"text":"٨٨٦٧ - حدثنا الدبري، عن عبد الرزاق (^١)، قال: أخبرنا معمر، عن أيوب، عن نافع، عن ابن عمر، عن النبيّ ﷺ قال: \"الكافر يأكل في سبعة\n⦗٥١٠⦘ أمعاء، والمؤمن يأكل في معى واحد\" (^٢).\n_________\n(^١) عبد الرزاق ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٦٨).","vol":"16","page":509},{"text":"٨٨٦٨ - حدثنا إبراهيم بن مرزوق، وأبو الأزهر النيسابوري (^١)، قالا: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا شعبة (^٢)، قال: حدثنا وادد بن محمد، أَنَّه سمع نافعا (^٣) قال: كان ابن عمر لا يأكل حتى يؤتى بمسكين يأكل معه، فأدخلت عليه يومًا رجلًا يأكل (^٤) أكلًا كثيرًا، قال: فقال ابن عمر: يا نافع لا تدخلنّ هذا عليّ، فإنِّي سمعت رسول الله ﷺ يقول: \"إن الكافر يأكل في سبعة أمعاء\" (^٥).\n_________\n(^١) هو أحمد بن الأزهر.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) في الأصل: \"نافع\".\n(^٤) في (م): \"فأكل\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٦) ورقمه عند مسلم (١٨٣).","vol":"16","page":510},{"text":"٨٨٦٩ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان، قال: حدثنا شعبه (^١)، عن واقد بن محمد، عن نافع، أنَّ رجلا أتى ابن عمر، فجعل يُلْقِي إليه طعاما كثيرا، فجعل يأكل أكلا كثيرا. ثم ذكر مثله (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٦) ورقمه في مسلم (١٨٣).","vol":"16","page":510},{"text":"٨٨٧٠ - حدثنا الكَيْسَاني، قال: حدثنا عبد الرحمن بن زياد (^١)، قال: حدثنا شعبة (^٢)، عن واقد بن محمد (^٣) بن زيد بإسناده مثله. وزاد: \"والمؤمن يأكل في معى واحد\" (^٤).\n_________\n(^١) في (م): عبد الرحمن بن زيد، وهو خطأ.\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل/ ٧/ ٧٨ ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٦) ورقمه عند مسلم (١٨٣).\nوالزيادة ليست عند مسلم من طريق واقد بن محمد عن نافع، وهي عنده من طريق عبيد الله بن عمر وغيره عن نافع.","vol":"16","page":511},{"text":"٨٨٧١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب، أنَّ مالكا (^٢) أخبره ح وحدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، أنّ مالكا أخبره، عن سهيل بن أبي صالح، عن أبيه، عن (^٣) أبي هريرة، أن النبيّ ﷺ ضافه ضيف كافر، فأمر رسول الله ﷺ بشاة فحلبت له فشرب حِلابها (^٤)، ثم أمر بشاة، أخرى فشرب حتى شرب حِلاب سبع شياه، ثم أنّه\n⦗٥١٢⦘ أصبح، فأسلم، فأمر رسول الله ﷺ بشاة، فحلبت فشرب حلابها، ثم أمر بأخرى فلم يستتمها، فقال الرسول ﷺ: \"إنَّ المسلم يشرب في معى واحد، والكافر يشرب في سبعة أمعاء\" (^٥).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) مالك هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٧٥ /ب).\n(^٤) الحِلاب: اللبن الذي يُحلب، ويأتي بمعنى الإناء الذي يحلب فيه اللبن. النهاية (١/ ٤٢١).\n(^٥) أخرجه مسلم كتاب الأشربة، باب المؤمن يأكل في معى واحد (٣/ ١٦٣٢) حديث رقم (١٨٦).\nوالبخاري كتاب الأطعمة، باب المؤمن يأكل في معى واحد، حديث رقم (٥٣٩٦) انظر: الفتح (١٠/ ٦٧٣)، وليس في البخاري ذِكر سبب الحديث.","vol":"16","page":511},{"text":"٨٨٧٢ - حدثنا علي بن عثمان النفيلي، قال: حدثنا إسحاق بن عيسى بن الطباع (^١)، قال: حدثنا مالك (^٢) بإسناده مثله (^٣).\nمن هنا لم يخرجاه:\n_________\n(^١) الطباع: -بفتح الطاء المهملة، والباء الموحدة المشددة، وفي آخرها العين، الأنساب (٤/ ٤١).\n(^٢) مالك ملتقى الإسناد مع مسلم.\n(^٣) أخرجه البخاري ومسلم، وانظر حديث رقم (٨٨٧١).","vol":"16","page":512},{"text":"٨٨٧٣ - حدثنا عباس الدوري، ومحمد بن الخليل، وابن الهباري (^١)، قالوا: حدثنا شبابة، قال (^٢): حدثنا ورقاء (^٣)، عن عمرو بن دينار (^٤)، عن\n⦗٥١٣⦘ ابن عمر (^٥)، قال: سمعت النبيّ ﷺ يقول: \"إنّ الكافر يأكل في سبعة أمعاء، والمسلم في معى واحد\" (^٦).\n_________\n(^١) في (م) و(ل): \"وابن المنادي\".\n(^٢) في (ك) \"قالوا\".\n(^٣) ابن عمر بن كليب اليشكري أبو بشر الكوفي.\n(^٤) المكي أبو محمد الأثرم.\n(^٥) ملتقى الإسناد مع مسلم في ابن عمر ﵁.\n(^٦) سند الحديث حسن، وقد أخرجه مسلم، كتاب الأشربة، باب المؤمن يأكل في معى واحد (٣/ ١٦٣١) حديث رقم (١٨٢).\nوالبخاري كتاب الأطعمة، باب المؤمن يأكل في معىً واحد، حديث رقم (٥٣٩٣) انظر: الفتح (١٠/ ٦٧٢).","vol":"16","page":512},{"text":"٨٨٧٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني مالك، وعبد الله (^١) بن عمر (^٢)، عن نافع (^٣)، عن ابن عمر، عن النبيّ ﷺ قال: \"إنّ المسلم يأكل في معى واحد، والكافر يأكل في سبعة أمعاء\" (^٤).\n_________\n(^١) في الأصل \"عبيد الله\" وضبب عليها وكتب في الحاشية مقابلها \"عبد الله\" وكذلك جاء في (ل)، وهو الصواب، لأن ابن وهب يروي عن عبد الله بن عمر، وليس في ترجمته أَنَّه يروي عن عبيد الله.\n(^٢) ابن حفص بن عاصم القرشي العدوي أبو عبد الرحمن العمري. (ص ٥٢٨).\n(^٣) نافع ملتقى الإسناد مع مسلم.\n(^٤) سند الحديث صحيح، وقد أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٣).","vol":"16","page":513},{"text":"٨٨٧٥ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني عمرو بن الحارث، عن أبي يونس مولى أبي هريرة (^١)، عن أبي\n⦗٥١٤⦘ هريرة (^٢)، عن النبيّ ﷺ قال: \"إنّ المسلم يأكل في معى واحد، والكافر يأكل في سبعة أمعاء\" (^٣).\n_________\n(^١) هو: سُليم بن جُبير الدوسي المصري. ت /١٢٣ هـ. =\n⦗٥١٤⦘ = وثقه النسائي، وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"ثقة\".\nانظر: الثقات (٤/ ٣٣٠)، تهذيب الكمال (١١/ ٣٤٣)، التقريب (ص ٤٠٤).\n(^٢) الملتقى مع مسلم في أبي هريرة ﵁.\n(^٣) سند الحديث صحيح، وأخرجه مسلم، كتاب الأشربة، باب المؤمن يأكل في معىً واحد (٣/ ١٦٣٢) حديث رقم (١٨٥) الإسناد الثاني.\nوالبخاري، كتاب الأطعمة، باب المؤمن يأكل من معىً واحد، حديث رقم (٥٣٩٦) انظر: الفتح (١٠/ ٦٧٣).","vol":"16","page":513},{"text":"٨٨٧٦ - (^١) حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا جويرية بن أسماء، عن نافع (^٢)، عن ابن عمر، عن النبيّ ﷺ بمثله (^٣).\n_________\n(^١) هذا الحديث جاء في آخر (هـ ٨/ ١٩٦/ب) وكتب أوله مؤخر وكتب على الحديث الذي بعده مقدم وهو الحديث السابق لهذا (٨٨٧٥) فنسختها كما أشير، وجاءت في (ك) على الترتيب المشار إليه.\n(^٢) نهاية (ل ٧/ ٧٩/ أ)، والملتقى مع مسلم في نافع.\n(^٣) سنده صحيح، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٣).","vol":"16","page":514},{"text":"٨٨٧٧ - حدثنا الصاغاني، قال: حدثنا الهيثم بن خارجة (^١)، قال:\n⦗٥١٥⦘ حدثنا حفص بن ميسرة (^٢) عن العلاء بن عبد الرحمن (^٣)، عن أبيه، عن أبي هريرة، عن النبيّ ﷺ قال: \"الكافر يأكل في سبعة أمعاء، والمؤمن (^٤) يأكل في معى واحد\" (^٥).\n_________\n(^١) الخراساني، أبو محمد.\n(^٢) العقيلي، أبو عمر.\n(^٣) ملتقى الإسناد في العلاء بن عبد الرحمن.\n(^٤) نهاية (ك ٤/ ٢٧٦/ أ).\n(^٥) سنده حسن، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٥).","vol":"16","page":514},{"text":"٨٨٧٨ - حدثنا أبو بكر الجعفي، قال: حدثنا ابن بكير (^١)، قال: حدثنا عبد العزيز بن محمد، عن محمد بن عمرو (^٢) عن أبي سلمة (^٣)، عن أبي هريرة (^٤)، عن النبيّ ﷺ بمثله (^٥).\n_________\n(^١) هو يحيى بن عبد الله بن بكير.\n(^٢) ابن علقمة بن وقاص الليثي.\n(^٣) ابن عبد الرحمن بن عوف القرشي الزهري.\n(^٤) الملتقى مع مسلم في أبي هريرة.\n(^٥) سنده حسن، وقد أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٥).","vol":"16","page":515},{"text":"٨٨٧٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عدي بن ثابت (^١)، قال: سمعت أبا حازم (^٢)\n⦗٥١٦⦘ يحدث، عن أبي هريرة (^٣)، أنَّ النبيّ ﷺ قال: \"إنّ المؤمن يأكل في معى واحد، والكافر يأكل في سبعة أمعاء\" (^٤).\n_________\n(^١) الأنصاري، الكوفي.\n(^٢) هو: سلمان الأشجعي الكوفي.\n(^٣) الملتقى في أبي هريرة.\n(^٤) سنده صحيح، وأخرجه مسلم والبخاري، انظر حديث رقم (٨٨٧٥).","vol":"16","page":515},{"text":"٨٨٨٠ - ز- حدثنا أبو بكر الجعفي، ومحمد بن ثواب (^١)، قالا: حدثنا أبو أسامة (^٢) ح\nوحدثنا علي بن حرب، قال: حدثنا أبو معاوية (^٣)، كلاهما، عن مُجَالد (^٤)، عن أبي الوَدَّاك (^٥)، عن أبي سعيد الخدري، عن النبيّ ﷺ قال: \"المؤمن يأكل في معى، والكافر يأكل في سبعة أمعاء\" (^٦).\n_________\n(^١) في (م) \"ثياب\" وهو خطأ.\n(^٢) هو: حماد بن أسامة القرشي -مولاهم- الكوفي.\n(^٣) هو: محمد بن خازم التميمي، السعدي، الضرير الكوفي مولى بني سعد ابن زيد.\n(^٤) ابن سعيد بن عمير الهمداني الكوفي.\n(^٥) أبو الوداك: -بفتح الواو، وتشديد الدال وآخره كاف- هو: جبير بن نوف الهمداني الكوفي.\nقال أبو بكر بن أبي خيثمة عن ابن معين: \"ثقة\"، وقال النسائي: \"صالح\"، وذكره ابن حبان في الثقات، وقال الذهبي: \"ثقة\"، وقال ابن حجر: \"صدوق يهم\".\nانظر: الجرح والتعديل (٢/ ٥٣٢)، الثقات (٤/ ١١٧)، تهذيب الكمال (٤/ ٤٩٥)، الكاشف (١/ ١٢٤)، التقريب (ص ١٩٤).\n(^٦) هذا الحديث من زوائد أبي عوانة على مسلم، وسنده ضعيف لحال مجالد بن سعيد. =\n⦗٥١٧⦘ = والحديث أخرجه الدارمي في السنن (١/ ٥٣٢)، وأبو يعلى في مسنده (٤/ ٥٤) كلاهما من طريق مجالد، عن أبي الوَدَّاك به.\nوللحديث طريق أخرى يصح بها تأتي في الحديث الآتي.\nتنبيه: ذكر الحافظ ابن حجر في أطراف مسند الإمام أحمد (٦/ ٣٨١) وفي إتحاف المهرة (٥/ ١٨٦ - ١٨٧): أن الإمام أحمد أخرج الحديث عن يحيى، عن مجالد عن أبي الوداك به، ولم أجده في المسند.","vol":"16","page":516},{"text":"٨٨٨١ - ز- حدثنا محمد بن الحجاج بن سليمان الحضرمي بمصر، قال: حدثنا علي بن معبد (^١)، قال: حدثنا سفيان بن عيينة، عن ابن أبي نجيح (^٢)، عن حميد الأعرج (^٣)، عن (^٤) مجاهد (^٥)، قال: قلت لأبي سعيد: ما أَقلَّ طعمك؟ قال: إنّي سمعت رسول الله ﷺ يقول: \"الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في معي واحد\" (^٦).\n_________\n(^١) ابن شدّاد العبدي، أبو الحسن.\n(^٢) هو: عبد الله بن أبي نجيح يسار الثقفي -مولاهم-.\n(^٣) هو: حميد بن قيس الأعرج المكي.\n(^٤) نهاية (ل ٧/ ٧٩ / ب).\n(^٥) ابن جبر المكي القرشي المخزومي، مولاهم.\n(^٦) هذا الحديث من زوائد أبي عوانة على مسلم، وسنده: صحيح، وإن كان ابن أبي نجيح مدلسًا، لكن وصفه بالتدليس مقيد بمجاهد، قال الحافظ في تعريف أهل التقديس (ص ١٣٦) في المرتبة الثالثة: \"أكثر عن مجاهد، وكان يدلس عنه\"، وهنا روى عن حميد الأعرج عن مجاهد. =\n⦗٥١٨⦘ = والحديث أخرجه الطبراني في الأوسط (٤/ ٥٢٩) عن علي بن سعيد الرازي، ثنا محمد بن الحجاج به مثله.\nوشيخ الطبراني: علي بن سعيد الرازي، قال الدارقطني فيه: \"ليس حديثه بذاك\" سؤالات السهمي (ص ٢٤٤).\nوقال ابن يونس: \"كان يفهم ويحفظ\". السير (١٤/ ١٤٦).","vol":"16","page":517},{"text":"٨٨٨٢ - ز- حدثنا أبو الأزهر (^١)، قال: حدثنا مروان بن محمد، قال: حدثنا سليمان بن موسى (^٢)، قال: حدثنا جعفر بن سعد (^٣) بن سمرة بن جندب (^٤)، قال: حدثني خُبَيب بن سليمان (^٥)، عن أبيه سليمان بن\n⦗٥١٩⦘ سمرة (^٦)، عن سمرة بن جندب، قال: كان رسول الله ﷺ يقول: \"المؤمن يأكل في معى واحد، وإن الكافر يأكل في سبعة أمعاء\" (^٧).\n_________\n(^١) هو أحمد بن الأزهر.\n(^٢) الزهري أبو داود الكوفي.\nقال مروان بن محمد: \"حدثنا سليمان بن موسى الكوفي ثقة\"، وقال أبو داود: \"ليس به بأس\"، وقال أبو حاتم: \"أرى حديثه مستقيمًا، محله الصدق صالح الحديث\".\nوقال الحافظ ابن حجر: فيه لين\".\nانظر: الجرح والتعديل (٤/ ١٤٢)، تهذيب الكمال (١٢/ ٩٨)، التقريب (ص ٤١٤).\n(^٣) في (م): \"سعيد\" وهو تصحيف.\n(^٤) الفزاري، أبو محمد السَّمُري.\nقال القطان: \"لا يعرف حالة\"، وذكره ابن حبان في الثقات، وقال ابن حزم: \"مجهول\"، وقال ابن عبد البر وابن حجر: \"ليس بالقوي\".\nانظر: الثقات (٦/ ١٣٧)، المحلى (٥/ ٢٣٥)، الميزان (١/ ٤٠٧)، تهذيب التهذيب (٢/ ٩٤)، التقريب (ص ١٩٩).\n(^٥) ابن سمرة بن جندب الفزاري الكوفي.\n⦗٥١٩⦘ = ذكره ابن حبان في الثقات. وقال ابن حزم، وابن حجر: \"مجهول\".\nانظر: الثقات (٦/ ٢٧٤)، المحلى (٥/ ٢٣٤)، التقريب (ص ٢٩٥).\n(^٦) الفزاري. قال ابن حزم: \"مجهول\"، وقال الذهبي في هذا السند: \"وما من هؤلاء من يعرف حالة -يعني جعفر وشيخه، وشيخ شيخه سليمان بن سمرة- وقد جهد المحدثون فيهم جهدهم، وهو إسناد يروي به جملة أحاديث قد ذكر البزار منها نحو المائة\".\nانظر: المحلى (٥/ ٢٣٤)، الميزان (١/ ٤٠٧).\n(^٧) هذا الحديث من الزوائد، وسنده ضعيف لجهالة جعفر بن سعد وابن عمه خُبيب بن سليمان، وسليمان بن سمرة.\nوالحديث أخرجه البزار من طريق جعفر بن سعد، عن خبيب بن سليمان عن أبيه به. كشف الأستار (٢/ ٣٤١).\nوأخرجه البزار أيضًا (الكشف ١/ ٧٦) والطبراني في الكبير (٧/ ٢٣٠) وابن عدي في الكامل (٧/ ٨٢) كلهم من طريق أبي عثمان الوليد بن محمد الأيلي، قال: حدثنا مبارك بن فضالة، عن الحسن بن سمرة. وعند الطبراني: \"والمنافق\" بدل \"الكافر\".\nوهذا الإسناد فيه:\n- الوليد بن محمد الأيلي، أورده ابن عدي في الكامل (٧/ ٨٢) وساق له هذا الحديث وآخَر قبله وقال: \"غير محفوظة\".\nوقال الذهبي: \"ساق له ابن عدي حديثين منكرين\". الميزان (٦/ ٢٠).\n-مبارك بن فضالة وهو وإن كان حديثه يحتمل التحسين لكنه مدلس بل قال =\n⦗٥٢٠⦘ = الحافظ: \"يدلس ويسوي\". التقريب (ص ٩١٨).\n-والحسن بن أبي الحسن البصري متكلم في سماعه من سمرة. انظر: السير (٤/ ٥٦٧).\nفالحديث ضعيف.","vol":"16","page":518},{"text":"٨٨٨٣ - ز- حدثنا محمد بن عبد الرحمن أبو بكر الجعفي، قال: حدثنا زيد بن الحُباب (^١)، قال: حدثنا موسى بن عُبيدة الرَّبذي (^٢)، عن عبيدبن سلمان الأغر (^٣)، عن عطاء بن يسار (^٤)، عن جهجاهٍ\n⦗٥٢١⦘ الغفاري (^٥)، عن النبيّ ﷺ قال: \"المؤمن يأكل في معىً واحد، والكافر في سبعة أمعاء\" (^٦).\n_________\n(^١) ابن الرَّيان التميمي، أبو الحسن الكوفي.\n(^٢) الرّبذي: -بفتح الراء، والباء المعجمة بواحدة، وفي آخرها ذال منقوطة، نسبة إلى الرَّبَذة من قرى المدينة. الأنساب (٣/ ٤١).\nوجُمهور النقاد على تضعيفه. قال ابن المديني: \"ضعيف يحدث بأحاديث مناكير\"، وقال ابن معين: \"لا يحتج بحديثه\"، وقال البخاري: \"قال أحمد: منكر الحديث\"، وقال أبو زرعة: \"ليس بقوي الحديث\"، وقال أبو حاتم: \"منكر الحديث\".\nانظر: التاريخ لابن معين -رواية الدوري- (٢/ ٥٩٤)، الضعفاء الصغير (ص ١١١)، الجرح والتعديل (٨/ ١٥١) الضعفاء للعقيلي (٤/ ١٦٠).\n(^٣) مولى مسلم بن هلال القرشي.\nقال البخاري في التاريخ الكبير: \"لا يصح حديثه\"، وقال أبو حاتم: \"لا أعلم في حديثه إنكارًا يُحَوّل من كتاب الضعفاء الذي ألفه البخاري\".\nوذكره ابن حبان في الثقات، وقال الحافظ: \"صدوق\".\nانظر: التاريخ الكبير (٥/ ٤٤٢)، الجرح والتعديل (٥/ ٤٠٧)، الثقات (٧/ ١٥٦)، التقريب (ص ٦٥٠).\n(^٤) الهلالي مولى ميمونة زوج النبي ﷺ.\n(^٥) جَهْجاه بن سعيد، وقيل ابن قيس الغفاري، توفي بعد عثمان بأقل من سنة.\nانظر: الجرح والتعديل (٢/ ٥٤٨)، الإصابة (١/ ٦٢١).\n(^٦) الحديث من الزوائد، وسنده ضعيف لضعف موسى الربذي.\nوأخرج الحديث البزار (كشف الأستار) (٣/ ٣٣٩)، وأبو يعلى في المسند (٢/ ٢١٨)، الطبراني في الكبير (٢/ ٢٧٤) كلهم من طريق زيد بن الحباب، عن موسى الربذي به.\nقال الحافظ ابن حجر في الإصابة (١/ ٦٢٢): \"الحديث غريب تفرد به موسى بن عبيد\".","vol":"16","page":520},{"text":"٨٨٨٤ - ز- حدثني مسرور بن نوح، قال: حدثنا إبراهيم بن المنذر، قال: حدثني محمد بن (^١) معن (^٢)، قال: حدثني جدي محمد بن معن (^٣)، عن أبيه معن بن نضلة (^٤)، عن نضلة بن عمرو الغفاري، قال: سمعت النبيّ ﷺ\n⦗٥٢٢⦘ يقول: \"إنَّ المؤمن يشرب في معى واحد، والكافر يشرب في سبعة أمعاء\" (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٧٦/ ب).\n(^٢) ابن محمد بن معن بن نضلة الغفاري. ت / ١٩٨ هـ.\nقال ابن سعد، وابن المديني: \"ثقة\"، وقال ابن معين: \"ليس به بأس\"، وقال أبو حاتم: \"صدوق\"، وقال أبو داود: \"ثقة ثقة\".\nانظر: الطبقات (٥/ ٤٣٦)، التاريخ لابن معين -رواية الدوري- (٢/ ٥٣٩)، الجرح والتعديل (٨/ ٩٩)، تهذيب الكمال (٢٦/ ٤٨٨).\n(^٣) ابن نضلة بن عمرو الغفاري. ذكره ابن حبان في الثقات. انظر: الثقات (٧/ ٤٨٢).\n(^٤) ابن عمرو الغفاري. ذكره ابن حبان في الثقات. انظر: الثقات (٥/ ٤٣١).\n(^٥) هذا الحديث ليس في (م)، وهو من الزوائد، وسنده حسن.\nوقد أخرجه أحمد -في المسند (٤/ ٤٥٢) -، والبخاري -في التاريخ الكبير (٨/ ١١٨) -، وأبو يعلى -في المسند (٣/ ١٨٥) -، والبزار (٣/ ٣٤٥) من الكشف)، والطبراني (٥/ ٨٠) من مجمع الزوائد؛ ليس في المطبوع) كلهم من طريق محمد بن معن، عن جده، عن أبيه عن نضلة بن عمرو، عن النبي ﷺ به.","vol":"16","page":521},{"text":"٨٨٨٥ - ز- حدثنا أبو بكر الجعفي، قال: حدثنا عبد الله بن محمد العايذي (^١)، عن وكيع، عن الأعمش، عن أبي خالد الوَالِبي (^٢)، عن ميمونة، عن النبيّ ﷺ بمثله (^٣)، يعني: \"أن المؤمن يأكل في معى واحد، والكافر في سبعة أمعاء\" (^٤).\n_________\n(^١) العايذي: -بفتح العين المهملة، وكسر الياء المنقوطة من تحتها باثنتين، وفي آخرها ذال منقوطة. الأنساب (٤/ ١١٩) -.\n(^٢) الوَالبي: -بفتح الواو، وكسر اللام، والباء المنقوطة بواحدة، نسبة إلى والبة حيّ من بني أسد. الأنساب (٥/ ٥٦٨) - وهو: هرمز، ويقال: هرم الكوفي.\n(^٣) نهاية (ل ٧/ ٨٠/ أ).\n(^٤) الحديث من الزوائد، وسنده: حسن.\nوأخرجه أحمد في المسند (٦/ ٣٧٨)، والطبراني في الكبير (٢٤/ ١٠) كلاهما من طريق وكيع، عن الأعمش به.","vol":"16","page":522},{"text":"٨٨٨٦ - ز- حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب،\n⦗٥٢٣⦘ قال: حدثني حُيَيّ (^١) عن أبي عبد الرحمن الحُبلِّي (^٢)، عن عبد الله بن عمرو بن العاص، عن رسول الله ﷺ بذلك (^٣).\n_________\n(^١) حُيَيّ: -بفتح أوله، ويائين، من تحت، الأولى مفتوحة-.\nابن عبد الله بن شريح المعافري، أبو عبد الله المصري. ت / ١٤٣ هـ.\nقال ابن معين: \"ليس به بأس\"، وقال الإمام أحمد: \"أحاديثه مناكير\"، وقال البخاري: \"فيه نظر\"، وقال النسائي: \"ليس بالقوي\"، وقال ابن عدي: \"أرجو أنَّه لا بأس به إذا روى عن ثقة\"، وقال الحافظ: \"صدوق يهم\".\nانظر: تاريخ الدارمي (ص ٩١)، التاريخ الكبير (٣/ ٧٦)، الضعفاء والمتروكين للنسائي (ص ١٧١)، الكامل (٢/ ٤٤٩)، التقريب (ص ٢٨٢).\n(^٢) الحُبلى: -بضم الحاء المهملة، والباء المنقوطة بواحدة، نسبة إلى حيّ من اليمن من الأنصار يقال لهم: بنو الحبلي، الأنساب (٢/ ١٦٩) -.\nوهو: عبد الله بن يزيد المعافري المصري. ت/ ١٠٠ هـ.\nوثقه ابن سعد، وابن معين، وذكره ابن حبان في الثقات.\nوقال الحافظ ابن حجر: \"ثقة\".\nانظر: الطبقات (٧/ ٥١١)، تاريخ الدارمي (ص ١٤٢)، الثقات (٥/ ٥١)، التقريب (ص ٥٥٨).\n(^٣) هذا الحديث من الزوائد، وسنده: حسن.\nوالحديث عزاه الهيثمي في المجمع (٥/ ٣٢) إلى الطبراني والبزار، وقال: رجاله رجال الصحيح، وليس هو في المطبوع من المعجم الكبير، فمسند عبد الله بن عمرو بن العاص في أحد الأجزاء المفقودة.\nولم أجده في البحر الزخار فلعله من الساقط، فقد أشار محققه عند حديث =\n⦗٥٢٤⦘ = (٢٤٦١) -وهو من رواية أبي عبد الرحمن الحُبلى عن عبد الله بن عمرو- أشار إلى وجود سقط بعد هذا الحديث أربع لوحات.\nوذكر الهيثمي الحديث في كشف الأستار (٣/ ٣٤١) من مسند عبد الله بن عمر.\nويبدو أنّ عمرو تصحفت إلى عمر، فهو من مسند عبد الله بن عمرو لا ابن عمر، لأن حديث ابن عمر ليس من الزوائد فهو في مسلم وغيره، ثم إنّ سنده مثل سند أبي عوانة، فقد رواه البزار، عن عمرو بن حفص الشيباني، ثنا عبد الله بن وهب به مثله، غير أن حُيَيّ تصحفت إلى جدي.","vol":"16","page":522},{"text":"<span data-type='title' id=toc-1193>بَيَانُ كَرَاهِيَةِ عيْبِ الطّعَاءِ إِذَا قُدِّمَ إلى الرَّجُلِ.</span>","vol":"16","page":524},{"text":"٨٨٨٧ - حدثنا عباس الدوري، قال: حدثنا أبو يحيى الحِمَّاني (^١)، عن الأعمش (^٢)، عن أبي حازم، عن أبي هررة قال: ما عاب رسول الله ﷺ طعامًا قط؛ كان إذا قرب إليه طعام فأراده، أو اشتهاه أكل؛ وإن لم يرده تركه (^٣).\n_________\n(^١) الحماني: -بكسر الحاء المهلة، وفتح الميم المشددة، وفي آخرها نون بعد الألف-، نسبة إلى بني حمان قبيلة نزلت الكوفة. الأنساب (٢/ ٢٥٧) وهو: عبد الحميد بن عبد الرحمن الكوفي.\n(^٢) الأعمش هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب الأشربة، باب لا يعيب الطعام (٣/ ١٦٣٢) حديث رقم (١٨٧)، وأخرجه البخاري، كتاب المناقب، باب صفة النبي ﷺ، حديث رقم (٣٥٦٣) انظر: الفتح (٧/ ٢٦٠).","vol":"16","page":524},{"text":"٨٨٨٨ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، عن\n⦗٥٢٥⦘ الأعمش بمثله (^٢). ولعله قال: وإن كرهه تركه (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي معاوية: محمد بن خازم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٨٧).\n(^٣) وهذا لفظ مسلم.","vol":"16","page":524},{"text":"٨٨٨٩ - حدثنا محمد بن حيوية، قال: حدثنا يحيى بن يحيى، قال: حدثنا زهير (^١)، عن الأعمش بإسناده: وإذا كره شيئًا تركه، وإذا اشتهى شيئا سكت (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في زهير وهو ابن معاوية.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٨٧) ورقمه في مسلم (١٨٧) الإسناد الثاني.","vol":"16","page":525},{"text":"٨٨٩٠ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: حدثنا سفيان (^١)، وشيبان، عن الأعمش بإسناده: وإذا كره شيئًا تركه، وإذا اشتهى شيئًا أكله (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في سفيان، وهو الثوري.\n(^٢) أخرجه مسلم، كتاب الأشربة، باب لا يعيب الطعام (٣/ ١٦٣٢) حديث رقم (١٨٧) الإسناد الثالث.\nوأخرجه البخاري من طريق سفيان، عن الأعمش في الأطعمة، باب ما عاب النبي ﷺ طعامًا، حديث (٥٤٠٩) انظر: الفتح (١٠/ ٦٨٦).","vol":"16","page":525},{"text":"٨٨٩١ - حدثنا الصاغاني، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة، عن الأعمش (^١)، عن أبي حازم، عن أبي هريرة قال: ما عاب\n⦗٥٢٦⦘ رسول الله ﷺ طعامًا قط، كان إذا قُرِّب إليه شيء (^٢) إن اشتهاه أكله، وإن لم يشتهه (^٣) تركه (^٤).\n_________\n(^١) ملتقى الإسناد مع مسلم في الأعمش.\n(^٢) في الأصل: \"شيئًا\" والتصحيح من (م).\n(^٣) في الأصل، و(ك): \"وإن لم يشتهيه\"، وجاءت في (م) على الصواب.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٨٧).","vol":"16","page":525},{"text":"٨٨٩٢ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثني يحيى بن حماد، قال: حدثنا الوضاح (^١)، قال: حدثنا سليمان (^٢) (^٣)، قال: حدثنا أبو حازم، عن أبي هررة قال: ما عاب رسول الله ﷺ طعامًا قط. كان إذا قرب إليه شيء، إن اشتهاه أكله (^٤)، وإن كرهه تركه (^٥).\n_________\n(^١) هو: ابن عبد الله اليشكري.\n(^٢) سليمان الأعمش ملتقى إسناد المصنف مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٧٧/ أ).\n(^٤) نهاية (ل ٧/ ٨٠/ ب).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٨٧).","vol":"16","page":526},{"text":"٨٨٩٣ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أبو عامر العقدي، قال: حدثنا سفيان الثوري (^١)، عن الأعمش، عن أبي حازم، عن أبي هررة قال: \"ما عاب رسول الله ﷺ طعامًا قط، إن أعجبه أكله، وإن لم يعجبه تركه\" (^٢).\n_________\n(^١) سفيان هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم [٨٨٩٠].\nمن فوائد الاستخراج: تمييز سفيان بذكر نسبه \"الثوري\" وجاء عند مسلم مهملًا.","vol":"16","page":526},{"text":"٨٨٩٤ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن الأعمش، عن أبي حازم، عن أبي هريرة، قال: ما عاب رسول الله ﷺ طعامًا قط، إن اشتهى شيئًا أكله، وإن لم يشته (^٢) تركه (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في سفيان.\n(^٢) في الأصل: \"يشتهي\" والتصويب من حاشية (ك).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٩٠).","vol":"16","page":527},{"text":"٨٨٩٥ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١) ح\nوحدثنا محمد بن علي بن داود بن أخت غزال، قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن أبي يحيى مولى آل جعدة، عن أبي هريرة قال: ما رأيت رسول الله ﷺ عاب طعامًا قط، كان إذا اشتهى (^٢) أكله، وإذا لم يشتهه سكت (^٣).\nرواه مسلم (^٤)، عن أبي كريب، عن أبي معاوية بمثله.\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي معاوية.\n(^٢) في (ل): \"إذا اشتهاه … \".\n(^٣) أخرجه مسلم، كتاب الأشربة، باب لا يعيب الطعام (٣/ ١٦٣٣) حديث رقم (١٨٨).\nولم يخرجه البخاري من طريق الأعمش عن أبي يحيى مولى آل جعدة، وإنما أخرجه من طريق الأعمش، عن أبي حازم، عن أبي هريرة كما تقدم في حديثي (٨٨٩٥) و(٨٨٩٨).\n(^٤) أخرجه مسلم -في الموضع المتقدم- ورقمه عند مسلم (١٨٨) الإسناد الثاني.","vol":"16","page":527},{"text":"<span data-type='title' id=toc-1194>بَيَانُ الصِّحَافِ (^١) التِي يُكْرَهُ الأَكلُ فِيها، وَالأوَانِي التِي يُكْرَهُ الشُّرْبُ فِيهَا.</span>\n_________\n(^١) الصِحَاف: جمع صحفة، وهي: إناء كالقصعة المبسوطة ونحوها.\nانظر: المجموع المغيث (٢/ ٢٥٥)، النهاية (٣/ ١٣).","vol":"16","page":528},{"text":"٨٨٩٦ - حدثنا حمدان بن علي، وعباس الدوري، والصاغاني، قالوا: حدثنا أبو نعيم (^١)، حدثنا سيف المكي (^٢)، قال: سمعت مجاهدًا يقول: حدثني عبد الرحمن بن أبي ليلى أنَّ حذيفة استسقى، وقال بعضهم: أنَّهم كانوا عند حذيفة فاستسقى فسقاه مجوسي؛ فلمَّا وضع القدح في يده رمى به، ثم قال: لولا أنّي نهيته (^٣) غير مرة ولا مرتين -كأنَّه يقول: لم أصنع- ولكن سمعت رسول الله ﷺ يقول: \"لا تلبسوا الحرير ولا الدِّيباج (^٤) ولا تضربوا في آنية الذهب (^٥) والفضة،\n⦗٥٢٩⦘ ولا تأكلوا (^٦) في صحافها، فإنِّها لهم في الدنيا، وهي لكم في الآخرة (^٧).\n_________\n(^١) هو: الفضل بن دكين.\n(^٢) ملتقى الإسناد مع مسلم سيف المكي.\n(^٣) نهاية (ل ٧/ ٨١/ أ).\n(^٤) الدِّيباج: -بكسر الدال المهملة- فارسي معرب، وقد تكلمت به العرب، وأصله بالفارسية \"دِيوبَان\" أي: نساجة الجنِّ.\nانظر: المعرّب للجواليقي (ص ١٤٠)، قصد السبيل (٢/ ٤٣).\n(^٥) نهاية (ك ٤/ ٢٧٧ /ب).\n(^٦) في الأصل: \"ولا تأكلوها\" وجاءت في (ك) على الصواب.\n(^٧) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٨) حديث رقم (٥)، وليس في حديث سيف المكي عن مجاهد أن حذيفة رمى به ولكن أخرج رميه بالإناء من طريق منصور، وابن عون، عن مجاهد، حديث رقم (٤) الإسناد السادس.\nوأخرجه البخاري من طريق أبي نعيم، عن سيف في الأطعمة باب الأكل في إناء مفضض، حديث رقم (٥٤٢٦) انظر: الفتح (١٠/ ٦٩٥).","vol":"16","page":528},{"text":"٨٨٩٧ - حدثنا محمد بن حيوية، وإدريس بن بكر، قالا: حدثنا أبو نعيم (^١)، قال: أخبرنا سيف (^٢)، قال: سمعت مجاهدًا، يقول: حدثني عبد الرحمن بن أبي ليلى أنَّهم كانوا عند حذيفة فاستسقى فذكر بمثله (^٣).\n_________\n(^١) هو: الفضل بن دكين.\n(^٢) سيف هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٩٦).","vol":"16","page":529},{"text":"٨٨٩٨ - حدثنا يزيد بن سنان البصري، قال: حدثنا سعيد بن سفيان (^١)، قال: حدثنا ابن عون (^٢)، عن مجاهد، أنَّ عبد الرحمن بن أبي\n⦗٥٣٠⦘ ليلى [قال] (^٣): صحبنا حذيفة فاستسقى، فأتاه دهقان (^٤) بشراب في إناء من فضة (^٥).\n_________\n(^١) الجَحْدَري، أبو سفيان البصري.\n(^٢) ملتقى الإسناد مع مسلم في ابن عون.\n(^٣) \"قال\" من (م)، وليست في الأصل.\n(^٤) دِهقان: -بكسر الدال، وفتحها، وروي الضم، معرب \"ده خان\" ومعناه: رئيس القرية، ومقدم أصحاب الزراعة، والتاجر، ورئيس الإقليم.\nانظر: المعرّب (ص ١٤٦)، النهاية (٢/ ١٤٥)، قصد السبيل (٢/ ٤٠).\n(^٥) أخرجه مسلم كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٨) حديث رقم (٤) الإسناد السادس.\nوأخرجه البخاري من طريق ابن عون، عن مجاهد في الأشربة باب آنية الفضة، حديث (٥٦٣٣) انظر: الفتح (١١/ ٢٣٠).","vol":"16","page":529},{"text":"٨٨٩٩ - وحدثنا أبو بكر الصاغاني، وأبو داود الحراني، قالا: حدثنا عثمان بن عمر، قال: حدثنا ابن عون (^١) ح\nوحدثنا أبو أمية، قال: حدثنا أشهل بن حاتم، قال: أخبرنا ابن عون، عن مجاهد، عن عبد الرحمن بن أبي ليلى، قال: كنَّا مع حذيفة بالمدائن (^٢)، فاستسقى فأتاه دِهقان بإناء من فضة، فرمى به وجهه،\n⦗٥٣١⦘ فقلنا: اسكتوا فإنَّا إن سألناه لم يحدثنا؛ فلمَّا كان بعد قال: تدرون لم رميته؟ إنِّي كنت نهيته. قال: فذكر عن النبيّ ﷺ: أنَّه نهى عن الشرب في آنية الذهب والفضة، وعن لبس الحرير والديباج، قال: \"هو لهم في الدنيا، ولكم في الآخرة\" (^٣).\n_________\n(^١) ابن عون ملتقى الإسناد مع مسلم.\n(^٢) المدائن جمع مدينة -بفتح الدال، تهمز ياؤها، ولا تهمز، والنسبة إليها مدائني، تقع في الجانب الغربي من دجلة بناها أنو شروان، وسكنها هو ومن بعده من ملوك فارس، حتى فتح المسلمون العراق. واختطت الكوفة والبصرة، انتقل إليهما الناس عن المدائن وعن غيرها من مدن العراق.\nانظر: معجم البلدان (٥/ ٧٤)، مراصد الاطلاع (٣/ ١٢٤٣).\n(^٣) نهاية (ل ٧/ ٨١/ ب)، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٩٨).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم أحال به على الروايات إلى ذكرها قبل رواية ابن عون، وهي: رواية ابن عكيم عن حذيفة، وابن أبي نجيح عن مجاهد، عن ابن أبي ليلى، عن حذيفة، ورواية شعبة عن الحكم، عن ابن أبي ليلى عن حذيفة وغيرها.","vol":"16","page":530},{"text":"٨٩٠٠ - حدثنا سعدان بن يزيد (^١)، قال: حدثنا إسحاق الأزرق (^٢)، قال: حدثنا عبد الله بن عون (^٣)، عن مجاهد، عن عبد الرحمن بن أبي ليلى، قال: خرجنا مع حذيفة في بعض السواد، فاستسقى فذكر مثله (^٤).\n_________\n(^١) البغدادي، البزار.\n(^٢) هو: إسحاق بن يوسف القرشي، المخزومي، أبو محمد الواسطي.\n(^٣) عبد الله بن عون هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه البخاري ومسلم، انظر حديث رقم (٨٨٩٨).","vol":"16","page":531},{"text":"٨٩٠١ - حدثنا أبو أمية، قال: حدثنا محمد بن سابق، قال: حدثنا إبراهيم بن طهمان، عن منصور (^١)، عن مجاهد، عن ابن أبي ليلى، عن\n⦗٥٣٢⦘ حذيفة، عن النبيّ ﷺ نحوه (^٢).\nرواه جرير عن منصور (^٣).\nلم يخرجاه (^٤).\n_________\n(^١) منصور هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٨٩٨).\n(^٣) ومن طريق جرير أخرجه مسلم (٣/ ١٦٣٨) حديث رقم (٤) الإسناد السادس.\n(^٤) جاءت \"لم يخرجاه\" في الأصل في الحاشية، ويقصد لم يخرجاه من طريق إبراهيم بن طهمان عن منصور، لأن الحديث كما تقدم في مسلم من طريق جرير عن منصور.","vol":"16","page":531},{"text":"٨٩٠٢ - حدثنا أبو الحسين الواسطي (^١)، قال: حدثنا عمرو بن عون، قال: حدثنا أبو عوانة (^٢)، عن أبي بشر (^٣)، عن مجاهد (^٤)، عن ابن أبي ليلى، عن حذيفة، عن النبيّ ﷺ نحوه (^٥).\n_________\n(^١) هو: علي بن إبراهيم بن عبد المجيد اليشكري.\n(^٢) هو الوضاح بن عبد الله اليشكري.\n(^٣) هو جعفر بن إياس اليشكري.\n(^٤) مجاهد هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم كتاب الأشربة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٧) حديث رقم (٤) الإسناد الثالث، والسادس.\nوالبخاري كتاب الأشربة، باب آنية الفضة حديث رقم (٥٦٣٣) انظر الفتح (١١/ ٢٣٠).","vol":"16","page":532},{"text":"٨٩٠٣ - حدثنا الصاغاني، وعباس (^١) الدوري، قالا: حدثنا أبو عاصم (^٢)،\n⦗٥٣٣⦘ قال: حدثنا حيوة بن شريح (^٣)، قال: أخبرنا ربيعة بن يزيد، قال: حدثني أبو إدريس الخولاني (^٤)، قال: حدثني أبو ثعلبة الخُشَني (^٥)، قال: قلت: يا رسول الله إنَّا بأرض صيد وبأرض أهل الكتاب فنأكل في آنيتهم، فهل (^٦) يحل لنا من ذلك؟ فقال رسول الله: \"إن كنتم في أرض أهل الكتاب فلا تأكلوا في آنيتهم إلا ما لا تجدوا بدًّا، فإن لم تجدوا بدًّا فاغسلوها ثم كلوا فيها (^٧).\n_________\n(^١) نهاية (ك ٤/ ٢٧٨/ أ).\n(^٢) هو الضحاك بن مخلد.\n(^٣) حيوة بن شريح هو ملتقى الإسناد مع مسلم.\n(^٤) الخولاني: بفتح الخاء المعجمة وسكون الواو وفي آخرها النون، نسبة إلى خولان، الأنساب (٢/ ٤١٩).\n(^٥) الخشني: -بضم الخاء، وفتح الشين المعجمة، وفي آخرها النون، نسبة إلى بطن من قضاعة. الأنساب (٢/ ٣٧٠).\n(^٦) في (ل) و(م): \"فما يحل؟ \".\n(^٧) أخرجه مسلم كتاب الصيد والذبائح، باب الصيد بالكلاب المعلمة (٣/ ١٥٣٢) حديث رقم (٨).\nوأخرجه البخاري من طريق أبي عاصم، عن حيوة بن شريح، في كتاب الذبائح والصيد، باب ما جاء في التصيد، حديث رقم (٥٤٨٨) انظر: الفتح (١١/ ٣٦).","vol":"16","page":532},{"text":"٨٩٠٤ - حدثنا الدنداني، ويوسف القاضي، قالا: حدثنا مسدد، قال: حدثنا يزيد بن زريع (^١)، قال: حدثنا أيوب (^٢)، عن نافع، عن زيد بن عبد الله، عن عبد الله ابن عبد الرحمن، عن أمِّ سلمة، عن النبيِّ ﷺ قال: \"الذي يشرب في آنية\n⦗٥٣٤⦘ من فضة، إئما يُجَرْجِر (^٣) في بطنه نار (^٤) جهنم (^٥).\n_________\n(^١) نهاية (ل ٧/ ٨٢/ أ).\n(^٢) أيوب ملتقى الإسناد مع مسلم.\n(^٣) يجرجر: -بضم التحتانية، وفتح الجيم، وسكون الراء، ثم جيم مكسورة، ثم راء- من الجرجرة، وهو صوت يردده البعير في حنجرته إذا هاج.\nانظر: النهاية (١/ ٢٥٥)، الفتح (١١/ ٢٣١)، الديباج على صحيح مسلم (٥/ ١١٤).\n(^٤) يجوز فيها النصب، والرفع، والأشهر النصب.\nفعلى النصب تكون النار: مفعول، والفاعل ضمير \"الشارب\" ويكون المعني: يلقيها في بطنه بجرع متتابع يسمع له جرجرة.\nوعلى الرفع تكون النار فاعل، والمعنى: تصويت النار في بطنه وسمى المشروب: نارًا لأَنَّه يؤول إليه. انظر: النهاية (١/ ٢٥٥)، شرح النووي على مسلم (١٤/ ٢٧١)، الديباج (٥/ ١١٤).\n(^٥) أخرجه مسلم، كتاب اللباس، باب تحريم استعمال أواني الذهب والفضة (٣/ ١٦٣٤) حديث رقم (١) الإسناد الثاني.\nوالبخاري، الأشربة، باب آنية الفضة، حديث رقم (٥٦٣٤) انظر: الفتح (١١/ ٢٣٠).","vol":"16","page":533},{"text":"٨٩٠٥ - حدثنا أبو سعيد البصري (^١)، قال: حدثنا يحيى بن سعيد القطان (^٢) ح\nوحدثنا الدنداني، قال: حدثنا مسدد، قال: حدثنا يحيى، قال: حدثنا عبيد الله بن عمر، عن نافع، عن زيد بن عبد الله، عن عبد الله بن عبد الرحمن بن أبي بكر، عن أم سلمة، عن النبيِّ ﷺ قال: \"الذي\n⦗٥٣٥⦘ يشرب في آنية الفضة، إنَّما يجرجر في بطنه نار جهنم\" (^٣).\nرواه مسلم، عن أبي بكر بن أبي شيبة، عن علي بن مسهر، عن عبيد الله بإسناده (^٤).\n_________\n(^١) هو عبد الرحمن بن محمد بن منصور.\n(^٢) يحيى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٣).\n(^٤) انظر صحيح مسلم (٣/ ١٦٣٤) حديث رقم (١) الإسناد الثاني منه.","vol":"16","page":534},{"text":"٨٩٠٦ - حدثنا أحمد بن يوسف التغلبي (^١) صاحب أبي عبيد، وعباس الدوري، قالا: حدثنا أبو النعمان (^٢)، قال: حدثنا حماد بن زيد، عن أيوب (^٣)، وعبد الرحمن السراج، عن نافع، عن زيد بن عبد الرحمن بن عمر، عن عبد الله بن عبد الرحمن بن أبي بكر، عن أم سلمة قالت: قال رسول الله ﷺ: \"إنّ الذي يشرب في آنية فضة، إنّما يجرجر في بطنه نار جهنم\" (^٤).\n_________\n(^١) التغلبي: -بفتح التاء المنقوطة، وسكون الغين المعجمة، وكسر اللام، والباء المنقوطة بواحدة.\nوهو: أحمد بن يوسف بن خالد، أبو عبد الله البغدادي. ت/٢٧٣ هـ.\nقال عبد الله بن أحمد: \"ثقة\"، وقال ابن خراش: \"ثقة مأمون\"، وذكره ابن حبان في الثقات.\nانظر: الأنساب (١/ ٤٦٩). الثقات (٨/ ٤٨)، تاريخ بغداد (٥/ ٢١٨ - ٢١٩).\n(^٢) هو: محمد بن الفضل السدوسي.\n(^٣) أيوب وعبد الرحمن السراج هما ملتقى إسناد المصنف مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٤).","vol":"16","page":535},{"text":"٨٩٠٧ - حدثنا محمد بن الليث، قال: حدثنا عبدان (^١)، قال: حدثنا\n⦗٥٣٦⦘ يزيد بن زريع، قال: حدثنا أيوب (^٢) بمثله (^٣).\n_________\n(^١) هو: عبد الله بن عثمان المروزي.\n(^٢) أيوب ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٤).","vol":"16","page":535},{"text":"٨٩٠٨ - حدثنا بحر بن نصر الخولاني، قال: أخبرنا ابن وهب، أخبرني مالك (^١)، والليث بن سعد، وجرير بن حازم، عن نافع، عن زيد بن عبد الله (^٢) بن عمر، عن عبد الله بن عبد الرحمن (^٣) بن أبي بكر الصديق، عن أمّ سلمة، عن النبيّ ﷺ قال: \"الذي يشرب في آنية الفضة إنّما يجرجر في بطنه نار جهنم \" (^٤).\n_________\n(^١) الملتقى مع مسلم في مالك، والليث، ومن طريق جرير بن حازم الملتقى في نافع، لأن مسلمًا لم يخرجه من طريق جرير، عن نافع، بل أخرجه من جرير، عن عبد الرحمن السراج، عن نافع.\n(^٢) نهاية (ك ٤/ ٢٧٨/ ب).\n(^٣) نهاية (ل ٧/ ٨٢ /ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٤).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق جرير بن حازم عن نافع، ومسلم أخرجه عن جرير عن السراج، عن نافع، وجرر روي عن الاثنين: نافع والسراج.","vol":"16","page":536},{"text":"٨٩٠٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكًا (^١) أخبره، عن نافع بإسناده مثله (^٢).\n_________\n(^١) الملتقى مع مسلم في مالك.\n(^٢) أخرجه مسلم كتاب اللباس والزينة، باب تحريم استعمال أواني الذهب والفضة (٣/ ١٦٣٤) حديث رقم (١). =\n⦗٥٣٧⦘ = والبخاري كتاب الأشربة، باب آنية الفضة، حديث (٥٦٣٤) انظر: الفتح (١١/ ٢٣٠).","vol":"16","page":536},{"text":"٨٩١٠ - حدثنا عمار بن رجاء، قال: حدثنا روح بن عبادة، قال: حدثنا مالك (^١) بإسناده مثله (^٢).\n_________\n(^١) الملتقى مع مسلم في مالك.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٩).","vol":"16","page":537},{"text":"٨٩١١ - حدثني محمد بن الفرج الأزرق (^١) قال: حدثنا حسين المرو الروذي (^٢) (^٣)، قال: حدثنا جرير بن حازم، عن نافع (^٤) بإسناد مثله (^٥).\n_________\n(^١) أبو بكر البغدادي.\n(^٢) في (ك) \"المروذي\".\n(^٣) المرو المروذي: -بفتح الميم، وسكون الراء، وفتح الواو، بعدها الألف، واللام، والراء المضمومة الثانية، والواو الساكنة، وفي آخرها ذال معجمة، نسبة إلى مرو الروذ. اللباب (٣/ ١٩٨).\nوهو: الحسين بن محمد بن بهرام التميمي أبو أحمد.\n(^٤) ملتقى الإسناد مع مسلم في نافع.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٩) ورقمه في مسلم (١) الإسناد الثاني.","vol":"16","page":537},{"text":"٨٩١٢ - حدثنا طاهر بن عمرو بن الربيع بن طارق، قال: حدثنا أبي، قال: حدثني الليث بن سعد (^١)، عن نافع بإسناده: \"إنّ الذي يشرب\". بمثله (^٢).\n_________\n(^١) ملتقى إسناد المصنف مع مسلم في الليث بن سعد.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٩) ورقمه في مسلم (١) الإسناد الثاني.","vol":"16","page":537},{"text":"٨٩١٣ - حدثنا أبو المثنى (^١)، قال: حدثنا عبد الله بن محمد بن أسماء (^٢)، قال: حدثنا جويرية (^٣)، عن نافع (^٤) بمثله (^٥).\n_________\n(^١) هو: معاذ بن المثنى.\n(^٢) ابن عبيد البصري، أبو عبد الرحمن. ت / ٢٣١ هـ.\nقال أبو زرعة: \"لا بأس به شيخ صالح\"، وقال أبو حاتم: \"ثقة\". وذكره ابن حبان في الثقات، وقال الحافظ ابن حجر: \"ثقة جليل\". انظر: الجرح والتعديل (٥/ ١٥٩)، الثقات (٨/ ٣٥٦)، تهذيب الكمال (١٦/ ٤٤)، التقريب (ص ٥٤١).\n(^٣) ابن أسماء الضبعي البصري.\n(^٤) نافع ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٩).","vol":"16","page":538},{"text":"٨٩١٤ - حدثنا يونس بن حبيب الأصبهاني، قال: حدثنا أبو داود، قال: حدثنا صخر بن جويرية (^١)، عن نافع (^٢)، عن زيد بن عبد الله بن عمر، عن عبد الله بن عبد الرحمن بن أبي بكر الصديق، عن أمِّ سلمة زوج النبيّ ﷺ، وكانت أمُّ سلمة خالة عبد الرحمن، قالت: سمعت رسول الله ﷺ يقول: \"إنَّ الذي يشرب في إناء من فضة، إنَّما يُجرجر نار جهنم، أو كأنّما يجرجر في بطنه نار جهنم\" (^٣).\n_________\n(^١) البصري، أبو نافع.\n(^٢) نافع ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٠٩).","vol":"16","page":538},{"text":"٨٩١٥ - حدثنا إبراهيم بن إسحاق الحربي، قال: حدثنا إسحاق بن\n⦗٥٣٩⦘ إسماعيل (^١)، قال: حدثنا حاتم بن إسماعيل، عن موسى بن عقبة (^٢)، عن نافع، عن زيد بن عبد الله، عن عبد الله بن عبد الرحمن، عن أمِّ سلمة، عن النبيّ قال: \"الذي يشرب في آنية الفضة، إئما يجرجر في بطنه نارًا\" (^٣).\n_________\n(^١) أبو يعقوب الطالقاني -بفتح الطاء المهملة، وسكون اللام، بعدها القاف المفتوحة، وفي آخرها النون. الأنساب (٤/ ٢٩).\n(^٢) ملتقى الإسناد مع مسلم في موسى بن عقبة.\n(^٣) نهاية (ل ٧/ ٨٣/ أ)، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٨٩١٧) ورقمه في مسلم (١) الإسناد الثاني.","vol":"16","page":538},{"text":"٨٩١٦ - حدثنا يزيد بن سنان، قال: حدثنا أبو عاصم (^١)، عن عثمان ابن مُرَّة، قال: حدثنا عبد الله بن عبد الرحمن، عن خالته أمِّ سلمة، أنها سمعت رسول الله ﷺ يقول: \"من شرب في آنية الذهب والفضة إنّما يجرجر في بطنه نار جهنم\" (^٢) (^٣).\n⦗٥٤٠⦘ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n_________\n(^١) ملتقى الإسناد في أبي عاصم، الضحاك بن مخلد.\n(^٢) نهاية (ك ٤/ ٢٧٩/ أ).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال أواني الذهب والفضة (٣/ ١٦٣٥) حديث رقم (٢).\nوالبخاري، كتاب الأشربة، باب آنية الفضة، حديث رقم (٥٦٣٤) انظر الفتح (١١/ ٢٣٠).","vol":"16","page":539},{"text":"<span data-type='title' id=toc-1195>مبتدأ كتاب اللباس</span>","vol":"16","page":540},{"text":"<span data-type='title' id=toc-1196>بَابُ الخَبَرِ الناهِي عَن اتخَاذِ المَياثِر (^١) والقِسِّي (^٢) وآنِيَةِ الفِضّةِ والذهَبِ، وَلُبْس الحَرِيرِ والإسْتَبْرَقِ (^٣) والديباج، وخَاتَم الذهب، والحُلَل (^٤)، وإبَاحَةِ بَيْعها، وشرائها، وَلُبْسِها النساء، وَبَيَانُ الخَبَرِ الدالِّ علَى الكراهية للنّساء لُبْسَها.</span>\n_________\n(^١) المياثر: جمع ميثرة -بالكسر- مِفْعَلة من الوثارة، يقال: وثر وثارة فهو وثير أي وطيْ لين؛ وهي ما يوطأ به في باطن السَّرْج من حرير أو ديباج.\nانظر: تفسير غريب ما في الصحيحين (ص ١٢٧)، النهاية (٥/ ١٥٠).\n(^٢) القسِي: قال أبو عبيد: أصحاب الحديث يقولون القِسي -بكسر القاف-، وأما أهل مصر فيقولون القَسي -أي: بالفتح-. وهي ثياب من كتان مخلوط بحرير يؤتى به من مصر، يُنسب إلى بلاد يقال لها: القسّ. ويقال: أصل القسي: القزي، أبدلت الزاي سينًا. وقيل: منسوب إلى القس وهو الصقيع لبياضه. انظر: غريب أبي عبيد (١/ ٢٢٦)، الفائق (٣/ ١٩٢)، تفسير غريب ما في الصحيحين (ص ١٢٧)، النهاية (٤/ ٥٩).\n(^٣) الإستبرق: غليظ الديباج. فارسي معرب، وأصله \"اسْتفْرَهْ\". انظر: تفسير غريب ما في الصحيحين (ص ١٢٧)، المعرب للجواليقي (ص ١٥)، قصد السبيل (١/ ١٧٧).\n(^٤) الحُلَل: جمع حلة، وهي برود اليمن، من مواضع مختلفة منها، ولا تكون حلة حتى تكون من ثوبين، إزار ورداء، فإن وجد وقوعها على واحد فعلى التجاوز. انظر: غريب الحديث لأبي عبيد (١/ ٢٢٨)، تفسير غريب ما في الصحيحين (ص ٧٤)، النهاية (١/ ٤٣٢).","vol":"16","page":540},{"text":"٨٩١٧ - حدثنا سعيد بن مسعود المروزي، قال: أخبرنا النضر بن شميل، قال: أخبرنا شعبة (^١)، قال: حدثنا الأشعث بن سليم، قال: سمعت معاوية بن سويد بن مقرن، عن البراء بن عازب، قال: أمرنا رسول الله ﷺ بسبع ونهانا عن سبع، أمرنا بعيادة المريض واتباع الجنائز، وتَشْمِيت (^٢) العاطس، وردّ السلام، وإجابة الداعي، ونصر المظلوم، وإبرار المقسم (^٣)، ونهانا عن خاتم الذهب أو حلقة الذهب، وآنية الفضة، وعن الحرير والديباج والإستبرق والقِسِّي والمَيْثَرة (^٤).\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم.\n(^٢) التشميت: بالشين، والسين: الدعاء بالخير والبركة.\nانظر: غريب الحديث لأبي عبيد (٢/ ١٨٣)، تفسير غريب ما في الصحيحين (ص ١٢٦)، النهاية (٢/ ٤٩٩).\n(^٣) إبرار المقسم: مساعدته على ما أقسم به، وأن لا يتحرى مخالفته، ما لم يكن ذلك إثمًا. تفسير غريب ما في الصحيحين (ص ١٢٧).\n(^٤) نهاية (ل ٧/ ٨٣/ ب).\nوالحديث أخرجه مسلم: كتاب اللباس، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء (٣/ ١٦٣٦) حديث رقم (٣) الإسناد الرابع.\nوالبخاري كتاب الجنائز، باب الأمر باتباع الجنائز، حديث رقم (١٢٣٩)، انظر: الفتح (٣/ ٤٤٧).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا من طريق شعبة عن الأشعث، ومسلم أحال به على رواية زهير عن الأشعث.","vol":"16","page":541},{"text":"٨٩١٨ - حدثنا بكار بن قتيبة (^١)، ويونس بن حبيب، قالا: حدثنا أبو داود، قال: حدثنا شعبة (^٢)، عن الأشعث بن سليم، قال: حدثني معاوية بن سويد بن مقرن، عن البراء بن عازب، أمرنا رسول الله ﷺ بسبع، ونهانا عن سبع: أمرنا باتباع الجنازة وعيادة المريض، وردّ السلام، وإجابة الداعي، ونصر المظلوم، وتشميت العاطس، وإبرار المقسم، ونهانا عن خاتم الذهب، وآنية الذهب، والفضة، والميثرة، والقِسِّي، والإسْتَبْرق والحرير والدِّيباج (^٣).\nلم يذكر لنا بكار: إبرار المقسم؛ وذكر أبو داود: السابع.\n_________\n(^١) ابن أسد الثقفي البصري.\n(^٢) ملتقى الإسناد مع مسلم في شعبة.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩١٧).","vol":"16","page":542},{"text":"٨٩١٩ - حدثنا الصاغاني، قال: حدثنا عثمان بن عمر ح\nوحدثنا أبو قلابة، قال: حدثنا وهب بن جرير، قالا: حدثنا شعبة (^١)، عن الأشعث بن سليم بإسناده مثله إلى قوله وإبرار المقسم، ونهانا عن خاتم الذهب أو حلقة (^٢) الذهب، وعن آنية الفضة، وعن لبس الحرير، والديباج والإستبرق، والميثرة والقِسِّي (^٣).\n⦗٥٤٣⦘ قال وهب -بلا شك-: خاتم الذهب.\n_________\n(^١) شعبة هو ملتقى إسناد المصنف مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٧٩/ ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩١٧).","vol":"16","page":542},{"text":"٨٩٢٠ - حدثنا أبو داود الحراني، قال: حدثنا أبو عَتَّاب (^١)، وأبو زيد (^٢)، قالا: حدثنا شعبة (^٣)، عن الأشعث بن سليم، قال: سمعت معاوية بن سويد بن مقرن قال: سمعت البراء -واللفظ لأبي زيد- قال: أمرنا رسول الله ﷺ (^٤) بسبع، ونهانا عن سبع، فذكر ما أمر (^٥) به: عيادة المريض، واتباع الجنائز، وتشميت العاطس، ورد السلام، ونصر المظلوم، وإجابة الداعي، وإبرار المقسم، وذكر ما نهاهم عنه: خاتم الذهب، أو حلقة الذهب، وعن آنية الفضة، والحرير، والدّيباج والإِستبرق، والقِسِّي، والمَيْثَرة (^٦).\n_________\n(^١) هو: سهل بن حماد العنقري.\n(^٢) هو: سعيد بن الربيع الحَرَشي.\n(^٣) شعبة هو ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ٨٤/ أ).\n(^٥) في حاشية الأصل: \"ما أمره\".\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩١٧).","vol":"16","page":543},{"text":"٨٩٢١ - حدثنا عمار بن رجاء، قال: حدثنا أبو داود الحَفَري، عن سفيان الثوري (^١)، عن الأشعث بن أبي الشعثاء، عن معاوية بن سويد بن مقرن، عن البراء بن عازب، قال: أمرنا رسول الله ﷺ بسبع ونهانا عن\n⦗٥٤٤⦘ سبع (^٢) (^٣).\n_________\n(^١) سفيان الثوري هو ملتقى الإسناد مع مسلم.\n(^٢) أكمل الحديث في الأصل، وأشير إلى التكملة بالحذف، وأشير في الحاشية إلى أنَّه دخل حديث في حديث، وجاء في (ك) بدون هذه التكلمة، وفي (ل) و(م) أكمل الحديث كما يلي:\n\"أمرنا باتباع الجنائز، وعيادة المريض، وإجابة الداعي، وتشميت العاطس، ورد السلام، ونصر المظوم، وإبرار المقسم، ونهانا عن التختم بالذهب، وآنية الفضة، والديباج، والحرير، والإستبرق، والقسي، والمياثر الحمر\". قال سفيان: خاتم الذهب بغير شك.\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٦) حديث رقم (٣)، الإسناد الخامس.\nوأخرجه البخاري من طريق سفيان في كتاب اللباس، باب الميثرة الحمراء، حديث رقم (٥٨٤٩) انظر الفتح (١١/ ٤٩٠).\nمن فوائد الاستخراج: تمييز سفيان بذكر نسبه، وجاء عند مسلم مهملًا.","vol":"16","page":543},{"text":"٨٩٢٢ - حدثنا أبو داود الحراني، قال: حدثنا النُّفَيْلي (^١)، قال: حدثنا زهير (^٢)، قال: حدثنا أشعث بن أبي الشعثاء المحاربي، قال: حدثني معاوية بن سُويد بن مقرن، قال: دخلت على البراء بن عازب فسمعته يقول: أَمرنا رسول الله بسبع، ونهانا عن سبع، أمرنا بعيادة المريض، واتباع (^٣) الجنائز، ونصر المظلوم، وإبرار المقسم أو القسم، وتشميت العاطس، وإجابة الداعي،\n⦗٥٤٥⦘ وإفشاء السلام، ونهانا عن \"تختم أو خواتم الذهب، وعن الشرب في الفضة، وعن المياثر والقِسِّي، وعن لبوس الحرير، وعن الإستبرق والديباج (^٤).\n_________\n(^١) هو: أبو جعفر عبد الله بن محمد النفيلي.\n(^٢) زهير هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٨٤/ ب).\n(^٤) أخرجه مسلم: كتاب اللباس، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٦) حديث رقم (٣).\nوأخرجه البخاري، كتاب الجنائز، باب الأمر باتباع الجنائز (١٢٣٩) انظر الفتح (٣/ ٤٤٧).","vol":"16","page":544},{"text":"٨٩٢٣ - حدثنا أبو أمية، قال: حدثنا أبو نعيم (^١)، وأحمد بن يونس (^٢)، والنفيلي (^٣)، قالوا: حدثنا زهير بإسناده مثله غير أنَّه قدم بعض الكلام وأخر بعضًا (^٤).\n_________\n(^١) هو الفضل بن دكين.\n(^٢) الملتقى في أحمد بن عبد الله بن يونس، ومن طريق أبي نعيم، والنفيلي الملتقى في زهير.\n(^٣) نهاية (ك ٤/ ٢٨٠/ أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٢).","vol":"16","page":545},{"text":"٨٩٢٤ - حدثنا عباس الدوري، ومحمد بن مالك ابن أخت أبي كريب، والصاغاني، وعمار بن رجاء، قالوا: حدثنا جعفر بن عون (^١)، قال: أخبرنا سليمان أبو إسحاق الشيباني (^٢)، عن الأشعث بن أبي الشعثاء، عن معاوية بن سويد بن مقرن، عن البراء بن عازب، قال: أمرنا بسبع،\n⦗٥٤٦⦘ ونهانا عن سبع، يعني النبيّ ﷺ (^٣).\n_________\n(^١) ابن جعفر بن عمرو القرشي، المخزومي الكوفي.\n(^٢) سليمان الشيباني هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٦) حديث رقم (٣) الإسناد الثالث.\nوالبخاري من طريق الشيباني في الاستئذان، باب إفشاء السلام، حديث رقم (٦٢٣٥) انظر: الفتح (١٢/ ٢٨٠).\nمن فوائد الاستخراج: تمييز الشيباني بذكر اسمه وكنيته.","vol":"16","page":545},{"text":"٨٩٢٥ - وحدثنا الحسن بن عفان، قال: حدثنا أَسباط، قال: حدثنا الشيباني (^١)، عن أشعث بن أبي الشعثاء، عن معاوية بن سويد بن مقرن، عن البراء بن عازب، قال أمرنا رسول الله ﷺ: بسبع ونهانا عن سبع: أمرنا بعيادة المريض، واتباع الجنائز، وإفشاء السلام، وإجابة الداعي، وتشميت العاطس، ونصر المظلوم (^٢)، وإبرار المقسم (^٣)، ونهانا عن الشرب في الفضة فإنه من يشرب فيها في الدنيا لم يشرب فيها في الآخرة، وعن التختم بالذهب، وعن ركوب المياثر، وعن لبس القِسِّي والحرير والديباج والإستبرق (^٤).\n_________\n(^١) الملتقى مع مسلم في الشيباني.\n(^٢) نهاية (ل ٧/ ٨٥/ أ).\n(^٣) \"إبرار المقسم\" ليست في (ل).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٤).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث من طريق الشيباني تامًّا، ومسلم أحال به على حديث زهير عن أشعث وذكر الزيادة عليه من حديث الشيباني، وهي: \"وعن الشرب =\n⦗٥٤٧⦘ = في الفضة، فإنه من يشرب فيها في الدنيا لم يشرب فيها في الآخرة\".","vol":"16","page":546},{"text":"٨٩٢٦ - وحدثنا أبو أمية، قال: حدثنا أحمد بن إسحاق، وسريج بن النعمان (^١)، قالا: حدثنا أبو عوانة (^٢)، عن الأشعث بن سليم كذا الإسناد مثله إلا قوله \"وإبرار القسم أو المقسم\" فإنّه لم يذكر هذا بحرف في الحديث وجعل مكانه \"وإرشاد الضالّ\" (^٣).\n_________\n(^١) في (م): شريح، وهو خطأ.\n(^٢) ملتقى الإسناد في أبي عوانة.\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٦) حديث رقم (٣) الإسناد الثالث.\nوأخرجه البخاري من طريق أبي عوانة في كتاب الأشربة، باب آنية الفضة حديث رقم (٥٦٣٥) انظر: الفتح (١١/ ٢٣٠).","vol":"16","page":547},{"text":"٨٩٢٧ - حدثنا يوسف القاضي، قال: حدثنا علي بن عبد الله، قال: حدثنا جرير (^١)، عن الشيباني، عن أشعث بهذا الحديث مثل حديث زهير قال \"إبرار المقسم\" من غير شك، وزاد في الحديث: \"وعن الشرب في الفضة فإنه من شرب فيها في الدنيا لم يشرب فيها في الآخرة\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في جرير.\n(^٢) أخرجه مسلم والبخاري انظر حديث رقم (٨٩٢٤).","vol":"16","page":547},{"text":"٨٩٢٨ - حدثنا محمد بن خالد بن خَلِي، قال: حدثنا أبي، قال:\n⦗٥٤٨⦘ حدثنا (^١) سلمة بن عبد الملك العوصي (^٢) قال: حدثنا علي بن صالح (^٣)، عن الأشعث (^٤) نحوه إلا أَنَّه قال: \"وإبرار المقسم\" (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٨٠/ ب).\n(^٢) العَوْصي: -بفتح العين المهملة، وسكون الواو، وفي آخرها الصاد، نسبة إلى عوص، بطن من كلب. الأنساب (٤/ ٢٥٧)، اللباب (٢/ ٣٦٤) -.\nوهو: سلمة بن عبد الملك بن أحمد الحمصي. ذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\"، وقال الذهبي: \"صدوق\". وقال ابن حجر: \"صدوق يخالف\". انظر: الثقات (٨/ ٢٨٦)، الكاشف (١/ ٣٠٧)، التقريب (ص ٤٠١).\n(^٣) ابن صالح، بن حَيِّ، الهمداني، أبو محمد. ت / ١٥١ هـ وقيل ١٥٤ هـ.\nوثقه ابن سعد، وابن معين، والنسائي.\nانظر: الطبقات لابن سعد (٦/ ٣٧٥)، التاريخ -رواية الدوري- (٢/ ٤١٨)، الجرح والتعديل (٦/ ١٩٠)، تهذيب الكمال (٢٠/ ٤٦٦).\n(^٤) الأشعث ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٥) حديث رقم (٣). والبخاري، كتاب الجنائز، باب الأمر باتباع الجنائز، حديث رقم (١٢٣٩)، انظر: الفتح (٣/ ٤٤٧).","vol":"16","page":547},{"text":"٨٩٢٩ - حدثنا هلال بن العلاء، قال: حدثني أبي، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أُنَيسة (^١) عن الحكم (^٢)، عن\n⦗٥٤٩⦘ عبد الرحمن بن أبي ليلى قال: كنّا مع حذيفة، فسقاه عِلْج (^٣) في إناء من فضة، فضرب به وجهه، ثم اعتذر إلى القوم فقال: إنّي إنّما فعلت هذا لأني كنت نهيته مرارًا كل ذلك لا ينتهي؛ إنّي سمعت رسول الله ﷺ يقول: \"لا تشربوا في الذهب والفضة، ولا تلبسوا الحرير والديباج، فإنَّه لهم في الدنيا ولكم في الآخرة\" (^٤).\n_________\n(^١) الجزري أبو أسامة الرهاوي.\n(^٢) الحكم هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٨٥/ ب). والعلج: الرجل من كفار العجم وغيرهم، ويجمع على أعلاج وعلوج. النهاية (٣/ ٢٨٦).\n(^٤) -أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٧) حديث رقم (٤) الإسناد الرابع.\nوأخرجه البخاري من طريق الحكم في الأشربة، باب الشرب في آنية الذهب حديث رقم (٥٦٣٢) انظر: الفتح (١١/ ٢٢٨).\nمن فوائد الاستخراج:\n-ذكر أبي عوانة لمتن الحكم عن ابن أبي ليلى، ومسلم أحال به على حديث ابن عكيم عن حذيفة.\n-فيه تأكيد على أن عبد الرحمن ابن أبي ليلى شهد حذيفة وكان معه، وهذا تأكيد لرواية معاذ العنبري عن شعبة عن الحكم أنه سمع ابن أبي ليلى قال: شهدت حذيفة، وبقية الرواة عن شعبة عند مسلم قالوا: أن حذيفة.","vol":"16","page":548},{"text":"٨٩٣٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال:\n⦗٥٥٠⦘ حدثنا شعبة (^٢) ح\nوحدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: حدثنا شعبة عن الحكم، قال: سمعت ابن أبي ليلى يحدث، عن حذيفة: استسقى وهو بالمدائن، فأتاه إنسان باناء من فضة، فرمى به، وقال: إنّي كنت نهيته فأبى أن ينتهي، إنّ رسول الله ﷺ نهى أن يشرب في آنية الفضة، والذهب؛ وعن لبس الحرير والديباج وقال: \"هو لهم في الدنيا، ولكم في الآخرة\" (^٣).\nرواه غندر وابن أبي عدي هكذا (^٤).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) شعبة هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٩).\n(^٤) -أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٧) حديث رقم (٤) الإسناد الخامس.","vol":"16","page":549},{"text":"٨٩٣١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، أخبرنا الحكم، قال: سمعت ابن أبي ليلى يحدث أنَّ حذيفة استسقى فأتاه دِهقان بإناء من فضة، فرمى به، وقال: إنّما فعلت هذا لأني تقدمت إليه أنّ رسول الله ﷺ فذكر مثله (^٢).\n_________\n(^١) الملتقى في شعبة.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٩).","vol":"16","page":550},{"text":"٨٩٣٢ - حدثنا أحمد بن محمد بن عاصم الرازي (^١)، حدثنا عبيد الله بن معاذ (^٢)، حدثنا أبي (^٣)، حدثنا شعبة، عن الحكم، سمعت عبد الرحمن بن أبي ليلى قال: شهدت حذيفة استسقى بالمدائن، فأتاه إنسان بإناء من فضة وذكر الحديث (^٤) (^٥).\n_________\n(^١) قال ابن أبي حاتم: \"كتبت عنه، وهو صدوق\". الجرح والتعديل (٢/ ٧٥).\n(^٢) ملتقى الإسناد في عبيد الله بن معاذ.\n(^٣) نهاية (ل ٧/ ٨٦/ أ).\n(^٤) في (م) و(ل) بعد الحديث: \"لم يروه عن شعبة هكذا غير معاذ\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٩).","vol":"16","page":551},{"text":"٨٩٣٣ - حدثنا (^١) أبو داود الحراني، قال: حدثنا أبو عَتّاب (^٢)، قال: حدثنا شعبة (^٣)، قال: حدثنا الحكم، قال: سمعت ابن أبي ليلى يحدث أنّ حذيفة كان بالمدائن، فأتاه دِهقان أو عِلْج بجام (^٤) من فضة، فأخذه فرمى به، وقال: إني قد نهيته فلم ينته، إنّ رسول الله ﷺ نهى عن لبس الحرير والديباج، وعن الشرب في آنية الذهب والفضّة، وقال: \"هي\n⦗٥٥٢⦘ لهم في الدنيا، ولكم في الآخرة (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٨١/ أ).\n(^٢) هو سهل بن حماد العنقري.\n(^٣) شعبة هو ملتقى الإسناد مع مسلم.\n(^٤) الجام: إناء وطبق أبيض من زجاج أو فضة. قصد السبيل (١/ ٣٦٥).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٢٩).","vol":"16","page":551},{"text":"٨٩٣٤ - حدثنا أبو داود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١)، قال: حدثنا ابن أبي نجيح، عن مجاهد، عن ابن أبي ليلى، عن حذيفة، قال سفيان: فسمعناه من يزيد بن أبي زياد، سمعه من ابن أبي ليلى، ثم سمعناه من أبي فروة، سمعه من ابن عكيم، قال: استسقى حذيفة بالمدائن، وكنّا معه، فجاء دِهقان بماء في إناء من فضة، فلمَّا جاءه به رماه به، قال: وكان فيه حِدَّة (^٢)، فكرهنا أن نسأله فلا يخبرنا، قال: فقال: إنِّي أعتذر إليكم من هذا، إنِّي كنت نهيته عن هذا، وإنَّ رسول الله ﷺ قام فينا، فقال: \"لا تشربوا في إناء الذهب، ولا الفضة، ولا تلبسوا الديباج، ولا الحرير (^٣)، فإنه لهم في الدنيا، ولكم يوم القيامة\" (^٤).\n_________\n(^١) الملتقى مع مسلم في سفيان وهو ابن عيينة.\n(^٢) الحِدّة: الغضب. النهاية (١/ ٣٥٣).\n(^٣) جاء في حاشية الأصل هنا \"أو ولا الحرير\" ملحقا به، وأُثْبتَتْ في (ك)، ولم تأت في (م) و(ل).\n(^٤) نهاية (ل ٧/ ٨٦/ ب)، والحديث أخرجه مسلم، كتاب اللباس والزينة، باب تحريم\nاستعمال إناء الذهب والفضة (٣/ ١٦٣٧) حديث رقم (٤).\nوأخرجه البخاري من طريق مجاهد عن ابن أبي ليلى في الأطعمة باب الأكل في إناء =\n⦗٥٥٣⦘ = مفضفض، حديث رقم (٥٤٢٦) انظر: الفتح (١٠/ ٦٩٥).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم ذكر طرفه وأحال على رواية ابن عكيم عن حذيفة السابقة عنده.","vol":"16","page":552},{"text":"٨٩٣٥ - حدثنا إبراهيم الحربي، قال: حدثنا ابن عائشة (^١)، قال: حدثنا عبد الواحد (^٢)، قال: حدثنا أبو فروة (^٣)، قال: سمعت عبد الله بن عكيم، قال: كنت مع حذيفة فقال: قال رسول الله ﷺ: \"الديباج والحرير لهم في الدنيا، ولنا في الآخرة\" (^٤).\n_________\n(^١) هو: عبيد الله بن محمد بن حفص القرشي التيمي، عرف بالعيشي، والعائشي، وابن عائشة، لأنَّه من ولد عائشة بنت طلحة بن عبيد الله، وقد تقدم.\n(^٢) هو: عبد الواحد بن زياد البصري.\n(^٣) ملتقى الإسناد مع مسلم في أبي فروة، وهو: مسلم بن سالم النهدي.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٤)، ورقمه عند مسلم (٤) الإسناد الأول.","vol":"16","page":553},{"text":"٨٩٣٦ - حدثنا يوسف بن مسلم، قال: حدثنا إسحاق بن عيسى بن الطباع، قال: حدثنا جرير، قال: حدثنا ابن أبي نجيح (^١)، عن مجاهد، عن عبد الرحمن بن أبي ليلى، عن حذيفة أنَّه استسقى بنحوه (^٢) (^٣).\n_________\n(^١) ابن أبي نجيح هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٤).\n(^٣) في الأصل بعد الحديث: يتلوه جعفر بن محمد الخفاف الأنطاكي، ومحمد بن عوف، قالا: حدثنا الهيثم بن جميل، حدثنا جرير بن حازم.\n\"الحمد لله رب العالمين والصلاة على محمد وعلى آله وحسبنا الله ونعم المعين\". =\n⦗٥٥٤⦘ = ثم كتب في اللوحة التالية: \"الجزء الثالث والثلاثون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق المهرجاني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن الإسفراييني عنه\"./ (هـ ٨/ ٢٠٧/ أ).","vol":"16","page":553},{"text":"٨٩٣٧ - حدثنا (^١) جعفر بن محمد الخَفّاف (^٢) الأنطاكي، ومحمد بن عوف، قالا: حدثنا الهيثم بن جميل، قال: حدثنا جرير بن حازم (^٣)، عن نافع، عن ابن عمر، أنّ عمر (^٤) قال يا رسول الله رأيت حلة في السوق لو اشتريتها فتزينت بها لوفود (^٥) العرب، فقال النبيّ ﷺ: \"إنَّما يلبس الحرير في الدنيا من لا خلاق له في الآخرة\".\nثم أهديت إليه بعد ذلك حُلل فبعث إلى عليّ حُلَّة، وأمره بشقها\n⦗٥٥٥⦘ بين نسائه، وبعث إلى عمر حُلة، وإلى أسامة حلة، فجاء عمر إلى النبيّ ﷺ فقال: بعثت إليّ بحلة، وقد قلت بالأمس ما قلت، فقال: \"لم أبعث بها إليك لتلبسها، إنَّما بعثت بها إليك لتصيب بها\".\nوأمّا أسامة فراح فيها، فنظر إليه رسول الله ﷺ نظرًا عرف أنَّه كره ما (^٦) صنع فقال: يا رسول الله تنظر إليّ وأنت بعثت بها إليّ، فقال \"إنَّما بعثت بها إليك تشقها بين نسائك\" (^٧).\n_________\n(^١) جاء قبل الحديث في الأصل: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.\nالحمد لله رب العالمين، والصلاة على محمد، وعلى آله أجمعين.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسين الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني قال: \"\n(^٢) الخفاف: -بفتح الخاء المنقوطة، وتشديد الفاء الأولى- نسبة لعمل الخِفَاف.\nالأنساب (٢/ ٣٨٦).\n(^٣) جرير بن حازم هو ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٨١/ ب).\n(^٥) الوفود: هم القوم يجتمعون ويَرِدون البلاد، واحد منهم: وافد، وكذلك الذين يقصدون الأمراء لزيارة واسترفاد وانتجاع وغير ذلك. النهاية (٥/ ٢٠٩).\n(^٦) نهاية (ل ٧/ ٨٧/ أ).\n(^٧) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٩) حديث رقم (٧).\nوالبخاري كتاب الجمعة، باب يَلْبَس أحسن ما يجد، حديث رقم (٨٨٦). انظر: الفتح (٣/ ٢٨).","vol":"16","page":554},{"text":"٨٩٣٨ - حدثنا أبو الحسن الميموني، والحسن بن علي بن عفان، قالا: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر (^١)، عن نافع، عن ابن عمر أنَّ عمر رأى حُلة سِيَراء (^٢) تباع عند باب المسجد، فقال عمر: يا رسول الله لو اشتريتها، فلبستها يوم الجمعة، وللوفود إذا قدموا عليك، فقال رسول الله ﷺ: \"إنّما يلبس هذا من لا خلاق له في\n⦗٥٥٦⦘ الآخرة\".\nثم جاء رسول الله ﷺ منها حُلل، فأعطى عمر منها حلة، فقال عمر: يا رسول الله: كسوتنيها وقد قلت فيها ما قلت قال: \"إنِّي لم أكسكها لتلبسها، إنّما كسوتك (^٣) إمّا تبيعها أو لتكسوها\" قال: فكساها عمر أخًا له من أمه من أهل مكة مشركًا (^٤) (^٥).\n_________\n(^١) عبيد الله بن عمر هو ملتقى الإسناد مع مسلم.\n(^٢) سِيراء: -بكسر السين، وفتح الياء والمد-: نوع من البرود يخالطه حرير كالسُّيور، وقيل: السيراء: الحرير الصافي، والمعنى: حلة حرير. انظر: النهاية (٢/ ٤٣٣).\n(^٣) في (ل) \"كسوتكها\".\n(^٤) في الأصل: مشرك.\n(^٥) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٨) حديث رقم (٦) الإسناد الثاني.\nوالبخاري كتاب الجمعة، باب يلبس أحسن ما يجد، (٨٨٦) انظر: الفتح (٣/ ٢٨).\nمن فوائد الاستخراج:\n- تمييز عبيد الله بن بذكر اسم أبيه، وجاء عند مسلم مهملًا.\n- ذكر أبي عوانة لمتن حديث عبيد الله عن نافع تامًّا، ومسلم أحال به على حديث مالك، عن نافع.","vol":"16","page":555},{"text":"٨٩٣٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، حدثنا مالك (^١)، عن نافع، عن ابن عمر، أنَّ عمر بن الخطاب رأى حلة سِيرَاء عند باب المسجد فقال: يا رسول الله لو اشتريت هذه الحُلّة\n⦗٥٥٧⦘ فلبستها يوم الجمعة (^٢) وللوفد إذا قدموا عليك، قال (^٣): \"إنّما يلبس هذه من لا خلاق له في الآخرة\".\nثم جاءت رسولَ الله ﷺ منها حُلَل، فأعطى منها عمر حُلَّة؛ فقال عمر: يا رسول الله: أكسوتنيها وقد قلت في خلّة عطارد ما قلت، فقال رسول الله ﷺ: \"إنِّي لم أكسكها لتلبسها\".\nفكساها عمر أخا له مشركًا بمكة (^٤).\n_________\n(^١) ملتقى الإسناد في مالك.\n(^٢) نهاية (ك ٤/ ٢٨٢/ أ).\n(^٣) نهاية (ل ٧/ ٨٧ /ب).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٨)، ورقمه عند مسلم (٦).","vol":"16","page":556},{"text":"٨٩٤٠ - حدثنا الترمذي (^١)، قال: حدثنا القعبي (^٢)، عن مالك (^٣) بمثله (^٤).\n_________\n(^١) هو أبو إسماعيل.\n(^٢) هو: عبد الله بن مسلمة.\n(^٣) مالك هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٩٣٨) ورقمه عند مسلم (٦).\nوأخرجه البخاري من طريق القعنبي، عن مالك، في الهبة: باب هدية ما يكره لبسها، حديث رقم (٢٦١٢)، انظر: الفتح (٥/ ٥٤٨).","vol":"16","page":557},{"text":"٨٩٤١ - حدثنا الحسن بن أبي الربيع الجرجاني، والدَّبري، قالا:\n⦗٥٥٨⦘ حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، عن نافع (^١)، عن ابن عمر، قال: رأى عمر بن الحطاب عُطارد يبيع حُلّة من ديباج، فأتى رسول الله ﷺ فقال: يا رسول الله: إنّي رأيت عُطارد يبيع حلة من ديباج، فلو اشتريتها فلبستها للوفود، والعيد، والجمعة، قال: \"إنّما يلبس الحرير من لا خلاق له\" -حسبته قال في الآخرة-. قال: ثمّ أهدي لرسول الله ﷺ حُلَل سيراء من حرير، فأعطى علي بن أبي طالب حُلّة، وأعطى أسامة بن زيد حُلّة، وبعث إلى عمر بن الخطاب حلة، فشق عليّ بين (^٢) النساء خُمرًا، قال: وجاء عمر إلى رسول الله ﷺ، فقال: يا رسول الله سمعتك قلت ما قلت، ثم أرسلت إليّ بحلة؛ قال: \"إني لم أرسل إليك بها لتلبسها، ولكن لتبيعها\" (^٣) وذكر الحديث.\n_________\n(^١) نافع هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٨٨/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٨).","vol":"16","page":557},{"text":"٨٩٤٢ - حدثنا الدقيقي (^١)، قال: حدثنا أبو النعمان (^٢)، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع (^٣)، عن ابن عمر، أن عمر قال:\n⦗٥٥٩⦘ يا رسول الله إني مررت بعُطارد وذكر الحديث (^٤) (^٥).\n_________\n(^١) هو: محمد بن عبد الملك الواسطي.\n(^٢) هو: محمد بن الفضل السدوسي.\n(^٣) نافع هو ملتقى الإسناد مع مسلم.\n(^٤) هذا الحديث ليس في (م).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٨).","vol":"16","page":558},{"text":"٨٩٤٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا صخر بن جويرية، عن نافع (^١)، عن ابن عمر، أنَّ عمر رأى حُلَّةَ عُطارد التيمي من حرير سِيرَاء تباع، فقال: يا رسول الله اشتر (^٢) هذه الحلة فذكر (^٣) الحديث، وقال في آخره: فأتاه عمر فقال: يا رسول الله أرسلت اليوم بِحُلّةٍ وقد قلت في حلة عطارد ما قلت؛ فقال: \"تشققها (^٤) أو تكسوها نسائك\" (^٥).\nقال أبو عبيد: السِيرَاء: البرود يخالطها الحرير (^٦).\n_________\n(^١) نافع هو ملتقى الإسناد مع مسلم.\n(^٢) في الأصل و(ك): اشتري، والتصحيح من (م).\n(^٣) نهاية (ك ٤/ ٢٨٢/ ب).\n(^٤) في (ك): \"شققها\".\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٣٨).\n(^٦) انظر: غريب الحديث لأبي عبيد (١/ ٢٢٨).","vol":"16","page":559},{"text":"٨٩٤٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، ويونس بن يزيد، عن ابن شهاب، عن سالم بن عبد الله، عن أبيه، قال: وجد عمر بن الخطاب حُلّة\n⦗٥٦٠⦘ من استبرق تباع بالسوق، فأخذها فأتى بها رسول الله ﷺ فقال: يا رسول الله (^٢) ابتع هذه فتجمل بها للعيد، والوفود، فقال رسول الله ﷺ: \"إنّما هذه لباس من لا خلاق له\" أو \"إنَّما يلبس هذه من لا خلاق له\".\nفلبث عمر ما شاء الله، ثم أَرسل إليه رسول الله ﷺ بِجُبَّة ديباج، فأقبل بها عمر حتى أتى بها رسول الله ﷺ فقال: يا رسول الله قلت إنّما هذه لباس من لا خلاق له، ثم أرسلت إلي بهذه الجبة، فقال له رسول الله ﷺ: \"بِعْهَا، وأصب بها حاجتك\" (^٣).\nرواه هارون بن معروف (^٤)، عن ابن وهب، عن عمرو.\nوأبو طاهر، وحرملة، عن ابن وهب، عن يونس.\n_________\n(^١) ابن وهب هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٨٨/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٩) حديث رقم (٨) الإسناد الأول، والثاني.\nوأخرجه البخاري من طريق الأزهري، عن سالم، في كتاب العيدين، باب في العيدين والتجمل فيهما، حديث رقم (٩٤٨) انظر: الفتح (٣/ ١١٢).\n(^٤) هارون بن معروف، وأبو طاهر، وحرملة هم شيوخ مسلم في الحديث.","vol":"16","page":559},{"text":"٨٩٤٥ - حدثنا محمد بن يحيى (^١)، قال: حدثنا (^٢) أبو اليمان (^٣)، قال:\n⦗٥٦١⦘ حدثنا شعيب (^٤) ح\nوحدثنا أبو يوسف الفارسي، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، قال: أبو يوسف: وحدثنا ابن بكير (^٥)، قال: حدثنا الليث، عن عقيل، كلاهما عن الزهري (^٦)، قال: حدثني سالم، أنَّ عبد الله بن عمر (^٧)، قال: وجد عمر بن الخطاب خلَّة من استبرق في السوق فأخذها، فأتى بها النبيّ ﷺ فقال: يا رسول الله ابتع هذه، فتجمل بها للعيد والوفود، فقال النبيّ ﷺ: \"إنّما هذه لباس من لا خلاق له\"، ولبث عمر، بمثله، فقال النبيّ ﷺ: \"تبيعها، أو تصيب بها حاجتك\" (^٨).\n⦗٥٦٢⦘ قال أبو اليمان: جُبَّة (^٩).\n_________\n(^١) هو: الذهلي.\n(^٢) في (ك): أخبرنا.\n(^٣) هو الحكم بن نافع.\n(^٤) ابن أبي حمزة دينار الدمشقي.\n(^٥) هو: يحيى بن عبد الله بن بكير.\n(^٦) هو ملتقى الإسناد مع مسلم.\n(^٧) في (ل) \"سالم بن عبد الله بن عمر قال: وجد عمر … \".\n(^٨) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٣٩) حديث رقم (٨).\nوأخرجه البخاري في العيدين، باب في العيدين والتجمل فيهما، حديث رقم (٩٤٨) انظر: الفتح (٣/ ١١٢).\nوأخرجه من طريق يحيى بن بكير، عن الليث، في الجهاد، باب التجمل للوفود، حديث رقم (٣٠٥٤) انظر: الفتح (٦/ ٢٨٤).\n(^٩) نهاية (ل ٧/ ٨٩/ أ).","vol":"16","page":560},{"text":"٨٩٤٦ - وحدثنا أبو أمية، قال: حدثنا أبو اليمان بمثله (^١) (^٢).\n_________\n(^١) الملتقى في الزهري.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٤٥).","vol":"16","page":562},{"text":"٨٩٤٧ - وحدثنا عباس الدوري، والصاغاني، قالا: حدثنا أبو النضر (^١)، قال: حدثنا شعبة (^٢)، حدثني أبو بكر (^٣) بن حفص، عن سالم بن عبد الله، عن أبيه، أنَّ النبيّ ﷺ بعث إلى عمر بِحُلّة من حرير، أو سيراء، أو نحو هذا فرآها عليه، فقال: \"إنّي لم أرسل بها إليك لتلبسها إنّما هي ثياب من لا خلاق له، إنّما بعثت بها إليك لتستمتع بها\" (^٤).\nرواه يحيى القطان، وروح، عن شعبة (^٥) (^٦).\n_________\n(^١) هو: هاشم بن القاسم.\n(^٢) شعبة هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٨٣/ أ).\n(^٤) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٠) حديث رقم (٩).\nوالبخاري في كتاب الجهاد، باب التجمل للوفود، حديث رقم (٣٠٥٤)، انظر: الفتح (٦/ ٢٨٤).\n(^٥) ومن طريق القطان، وَروح أخرجه مسلم.\n(^٦) جاء بعد هذا الحديث في الأصل حديث أشير عليه بالحذف، ولم يأت في (ك) =\n⦗٥٦٣⦘ = المنقولة عن الأصل، ولا في (م) ولا في (ل) والحديث: \"قال أحمد بن سعيد الدارمي: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا يحيى بن أبي إسحاق، قال: قال لي سالم بن عبد الله ما الاستبرق؟ قلت: ما غلظ وخشن من الديباج. قال: سمعت عبد الله بن عمر يقول: رأى عمر على زيد حلة من استبرق، فأتى بها النبي ﷺ. فذكر نحو حديثهم وقال فيه: إنما بعثت بها إليك لتصيب بها مالًا\".","vol":"16","page":562},{"text":"٨٩٤٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: سمعت شعبة (^٢) ح\nوحدثنا أبو داود الحراني، قال: حدثنا أبو عَتَّاب سهل بن حماد، قال: حدثنا شعبة، قال: حدثنا خليفة بن كعب أبو ذُبيان (^٣)، قال: سمعت ابن الزبير يخطب، ويقول: لا تلبسوا نساءكم الحرير، فإنّي سمعت عمر بن الحطاب أمير المؤمنين يحدث عن رسول الله ﷺ أنَّه قال: \"من لبسه في الدنيا لم يلبسه في الآخرة\" (^٤).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) ذِبيان: -بكسر الذال، وضمها-. الإكمال (٣/ ٣٤٩).\n(^٤) - أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤١) حديث رقم (١١).\nوالبخاري من طريق شعبة، كتاب اللباس، باب لبس الحرير، وافتراشه، حديث رقم (٥٨٣٤) انظر: الفتح (١١/ ٤٦٣).","vol":"16","page":563},{"text":"٨٩٤٩ - حدثنا محمد بن عوف الحمصي، قال: حدثنا آدم بن أبي إياس ح\nوحدثنا الصاغاني، والميموني، قالا: حدثنا أبو النضر، قالا: حدثنا شعبة (^١)، قال: سمعت أبا ذُبيان خليفة بن كعب، يقول: سمعت ابن الزبير، يقول وهو (^٢) يخطب الناس: لا تلبسوا نساءكم الحرير فإنّي سمعت عمر يقول: قال رسول الله ﷺ: \"من لبسه في الدنيا لم يلبسه في الآخرة\" (^٣).\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٨٩/ ب).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٤٧).","vol":"16","page":564},{"text":"٨٩٥٠ - أخبرني العباس بن الوليد بن مزيد، قال: أخبرني أبي، قال: سمعت الأوزاعي (^١)، قال: حدثني شداد أبو عمار، قال: حدثني أبو أمامة، أنَّه سمع رسول الله ﷺ يقول: \"لا يلبس الحرير في الدنيا إلا من لا خلاق له في الآخرة\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في الأوزاعي.\n(^٢) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٦) حديث رقم (٢٢).\nولفظ مسلم \"من لبس الحرير في الدنيا، لم يلبسه في الآخرة\".\nوأخرجه البيهقي (٣/ ٢٦٦) من طريق الأوزاعي بلفظ أبي عوانة، وقال عقب الحديث: رواه مسلم في الصحيح.\nوأخرجه الطبراني (٨/ ١٣٩) من طريق الأوزاعي.","vol":"16","page":564},{"text":"٨٩٥١ - أخبرنا الصاغاني، قال: أخبرنا أبو النضر، قال أخبرنا (^١) شعبة (^٢) عن أبي عون الثقفي، قال: سمعت أبا صالح، يقول: سمعت عليًّا يقول: أُهدِيَت إلى النبيّ ﷺ حُلة سيراء، فبعث بها إليّ فلبستها فأمرني فأَطَرْتُها (^٣) بين نسائي (^٤).\n_________\n(^١) في (ك): حدثنا.\n(^٢) شعبة موضع الالتقاء مع مسلم.\n(^٣) أطرتها: أي شققتها وقسمتها بينهن. المجموع المغيث (١/ ٧٦)، النهاية (١/ ٥٤).\n(^٤) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٤) حديث رقم (١٧) الإسناد الثاني.\nوالبخاري كتاب الهبة، باب هدية ما يكره لبسها، حديث رقم (٢٦١٤) انظر الفتح (٥/ ٥٤٨).","vol":"16","page":565},{"text":"٨٩٥٢ - حدثنا أبو قلابة (^١)، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة (^٢)، عن أبي عون، عن أبي صالح، عن عليّ قال: أُهدي إلى النبيّ ﷺ حلة حرير سيراء فأعطانيها، فلبستها فقال: إنّي لم أُعْطِكَها لتلبسها، فأمرني، فشققتها بين نسائي (^٣).\n_________\n(^١) هو: عبد الملك الرّقاشي.\n(^٢) ملتقى الإسناد مع مسلم في شعبة.\n(^٣) نهاية (ك ٤/ ٢٨٣/ ب)، وأخرج الحديث مسلم والبخاري، انظر حديث رقم (٨٩٥١) ورقمه عند مسلم (١٧)، الإسناد الأول.","vol":"16","page":565},{"text":"٨٩٥٣ - حدثنا الأحمسي (^١)، قال: حدثنا وكيع (^٢)، عن مسعر، عن أبي عون، عن أبي صالح الحنفي، عن علي، أن أُكَيْدِرَ (^٣) دومة (^٤) أهدى إلى النبيّ ﷺ (^٥) ثوب حرير، فأعطاه عليًّا. قال: شقّقه خُمُرًا بين النسوة (^٦).\n_________\n(^١) هو: محمد بن إسماعيل الأحمسي.\n(^٢) وكيع هو ملتقى الإسناد مع مسلم.\n(^٣) أُكَيْدِر بن عبد الملك بن عبد الجن، صاحب دومة الجندل. الإصابة (١/ ١٢٩).\nوأكيدر تصغير أكدر. المفهم لما أشكل من تلخيص مسلم (٥/ ٣٩٤).\n(^٤) دُومة: -بضم أوله وفتحه- وهي دومة الجندل، سميت بذلك لأن حصنها مبني بالجندل، وهي الآن قرية من قرى الجوف، والجوف شمال تيماء قرابة ٤٥٠ كيلًا. انظر: معجم البلدان (٢/ ٤٧٨)، معجم المعالم الجغرافية في السيرة (ص ١٢٧).\n(^٥) نهاية (ل ٧/ ٩٠/ أ).\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٥١) ورقمه عند مسلم (١٨).","vol":"16","page":566},{"text":"٨٩٥٤ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة (^١)، عن عبد الملك بن ميسرة، عن زيد بن وهب، عن علي أنَّ النبيَّ ﷺ بعث إليه بحُلّة سِيَرآء، فقال: فلبستها، فقال: لم آمرك بلبسها قال: فأمرني فأطرتها بين نسائي (^٢).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٥) حديث رقم (١٩). =\n⦗٥٦٧⦘ = والبخاري، كتاب الهبة، باب هدية ما يكره لبسها، حديث رقم (٢٦١٤)، انظر: الفتح (٥/ ٥٤٨).","vol":"16","page":566},{"text":"٨٩٥٥ - حدثنا أبو داود الحراني، قال: حدثنا يحيى بن حماد ح\nوحدثنا مهدي بن الحارث، قال: حدثنا مسدد، قالا: حدثنا أبو عوانة (^١)، عن عبد الرحمن الأصم، عن أنس بن مالك، قال: بعث رسول الله ﷺ إلى عمر بجبة سُنْدُس (^٢). فقال عمر: يا رسول الله: بعثت بها إليّ، وقد قلت فيها ما قلت. قال: \"إنِّي لم أبعث بها إليك لتلبسها، إنّما بعثت بِها إليك لتنتفع بها\" (^٣).\n_________\n(^١) أبو عوانة -الوضاح بن عبد الله- هو ملتقى الإسناد مع مسلم.\n(^٢) السُّنْدُس: رقيق الديباج. المعرب (ص ١٧٧)، النهاية (٢/ ٤٠٩).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٥) حديث رقم (٢٠).","vol":"16","page":567},{"text":"٨٩٥٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود ح\nوحدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير، قالا: حدثنا شعبة، عن عبد العزيز بن صهيب (^١)، عن أنس قال: قال رسول الله ﷺ: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\" (^٢).\n_________\n(^١) عبد العزيز بن صهيب هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، انظر حديث رقم (٨٩٥٥) ورقمه عند مسلم (٢١).\nوأخرجه البخاري في اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٣٢) =\n⦗٥٦٨⦘ = انظر: الفتح (١١/ ٤٦٢).","vol":"16","page":567},{"text":"٨٩٥٧ - حدثنا عباس الدوري، والصاغاني، قالا: حدثنا أبو النضر، قال: أخبرنا شعبة (^١)، قال: سألت عبد العزيز بن صهيب (^٢) قلت: أسمعت أنس بن مالك في الحرير شيئًا؟ قال: نعم، قلت: عن النبيّ ﷺ؟ قال: شديدًا، قال: \"من لبسه في الدنيا لم يلبسه في الآخرة\" (^٣).\nرواه ابن علية (^٤)، عن عبد العزيز، كما رواه أبو داود، ووهب مرفوعًا (^٥).\n_________\n(^١) نهاية (ل ٧/ ٩٠/ ب).\n(^٢) عبد العزيز بن صهيب هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٥٦).\n(^٤) ومن طريقه أخرجه مسلم، محناب اللباس، باب تحريم استعمال إناء الذهب (٣/ ١٦٤٥) حديث رقم (٢١).\n(^٥) رواية أبي داود -وهو الطيالسي- ووهب تقدمت في حديث رقم (٨٩٥٦).","vol":"16","page":568},{"text":"٨٩٥٨ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، أخبرني الليث بن سعد (^١)، عن يزيد بن أبي حبيب، عن أبي الخير، أنَّه سمع عقبة بن عامر يقول: خرج علينا رسول الله ﷺ ذات\n⦗٥٦٩⦘ يوم وعليه فَرُّوج (^٢) حرير، فصلى فيه، ثم انصرف فنزعه، وقال: \"لا ينبغي لباس هذا للمتقين\" (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في الليث بن سعد.\n(^٢) فَرُّوج: -بفتح الفاء وتشديد الراء المضمومة، وآخره جيم- وهو القِباء المفرج.\nانظر: تفسير غريب ما في الصحيحين (ص ٤٣٩)، الفتح (١١/ ٤٤٤)، (٢/ ٣٨).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٦) حديث رقم (٢٣).\nوالبخاري، كتاب اللباس باب القباء وفروج حرير، حديث رقم (٥٨٠١) انظر الفتح (١١/ ٤٤٣).\nمن فوائد الاستخراج: عند أبي عوانة \"لباس هذا\"، وهو تفسير لما عند مسلم \"لا ينبغي هذ\".","vol":"16","page":568},{"text":"٨٩٥٩ - حدثنا الربيع بن سليمان المرادي، حدثنا شعيب بن الليث، قال: حدثنا الليث (^١)، عن يزيد بن أبي حبيب، عن أبي الخير (^٢)، أنَّه سمع عقبة بن عامر، يقول: أُهدِي إلى رسول الله ﷺ فَرُّوج حرير، فلبسه، ثم صلى فيه، ثم انصرف فنزعه نزعًا شديدًا كالكاره له، ثم قال: \"لا ينبغي هذا للمتقين\" (^٣).\n_________\n(^١) الليث هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٨٤/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٥٨).","vol":"16","page":569},{"text":"٨٩٦٠ - حدثنا أبو يوسف الفارسي، والصاغاني، وأبو أمية: قالوا: حدثنا أبو عاصم (^١)، عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب،\n⦗٥٧٠⦘ عن أبي الخير (^٢)، عن عقبة بن عامر، أن رسول الله ﷺ صلى في فَرُّوج من حرير، ثم نزعه فأَلقاه فقيل: يا رسول الله صليت فيه، ثم نزعته، قال: \"إنَّه لا ينبغي للمتقين\" (^٣).\nقال أبو عبيد: الفروج هو القباء الذي فيه شق من خلفه (^٤).\n_________\n(^١) ملتقى الإسناد مع مسلم في أبي عاصم الضحاك بن مخلد.\n(^٢) نهاية (ل ٧/ ٩١/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٥٨) ورقمه عند مسلم (٢٣)، الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث أبي عاصم عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب تامًّا، ومسلم أحال به على حديث ليث، عن يزيد.\n(^٤) انظر: غريب الحديث لأبي عبيد (٣/ ١٨٨).","vol":"16","page":569},{"text":"<span data-type='title' id=toc-1197>بَيَانُ إِبَاحةِ لُبْسِ الثوب الذي فِيهِ العَلَمُ مِنَ الحرِيرِ، والثوب المَكْفُوفِ (^١) بالديباجِ.</span>\n_________\n(^١) في (م): الملفوف.\nوالمكفوف: الذي عمل على ذيله وأكمامه وجيبه كَفاف، وكُفة كل شيء -بالضم- طُرّنه وحاشيته. انظر: المجموع المغيث (٣/ ٦٥)، النهاية (٤/ ١٩١).","vol":"16","page":571},{"text":"٨٩٦١ - حدثنا محمد بن يحيى النيسابوري، وعلي بن عثمان النفيلي، والصاغاني، قالوا: حدثنا يعلى بن عبيد، قال: حدثنا عبد اللك بن أبي سليمان (^١)، عن عبد الله مولى أسماء بنت أبي بكر، قال: أرسلتني أسماء بنت أبي بكر إلى عبد الله بن عمر أنَّه بلغني أنك تحرم أشياء ثلاثة: صوم رجب كله، ومَيْثَرة الأرجوان (^٢)، والعَلَم في الثوب.\nفقال: أمَّا ما ذَكَرَتْ من صوم رجب فكيف بمن يصوم الأبد، وأمَّا العلم في الثوب فإنَّ عمر بن الخطاب حدثني أنَّه سمع النبيّ ﷺ يقول: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\". فأخاف أن يكون العَلَم في الثوب من لبس الحرير، وأما مَيْثَرةُ الأُرْجُوان: فهذه\n⦗٥٧٢⦘ ميثرة ابن عمر فأرجوا أن تراها.\nقال: قلت: نعم. قال: فرجعت إلى أسماء فأخبرتها بما قال عبد الله بن عمر فأخرجت إليَّ جُبَّة من طيالسة (^٣) لها لِبْنة (^٤) من ديباج خسرواني (^٥)، وفَرْجاها (^٦) مكفوفتان به، فقالت: هذه جُبَّةُ رسول الله ﷺ كان يلبسها، فلمَّا قبض رسول الله ﷺ كانت عند عائشة، فلمَّا قبضت قبضتها.\nزاد النفيلي، والصاغاني: فقبضتها إليّ فنحن نغسلها للمريض منا إذا اشتكى (^٧)، ويستشفى بها (^٨).\n_________\n(^١) عبد الملك بن أبي سليمان هو ملتقى الإسناد مع مسلم.\n(^٢) الأرجوان: -بضم الهمزة، والجيم، بينهما راء ساكنة ثم واو خفيفة- قيل: هو صبغ أحمر شديد الحمرة، وقيل: كل شيء أحمر فهو أرجوان.\nانظر: المعرب (ص ١٩)، الفتح (١١/ ٤٩١).\n(^٣) طيالسة: جمع طيلسان -بفتح اللام- وهو الكساء الغليظ.\nانظر: تفسير غريب ما في الصحيحين (ص ٢٦٢)، المفهم (٥/ ٣٩٣).\n(^٤) لِبْنة: -بكسر اللام، وسكون الباء- وهي رقعة في جيب القميص. النهاية (٤/ ٢٣٠).\n(^٥) خُسْرَواني: هو الحرير الرقيق الحسن الصنعة، منسوب إلى عظماء الأكاسرة.\nالمعرب (ص ١٣٥)، قصد السبيل (١/ ٤٥٧).\n(^٦) نهاية (ل ٧/ ٩١/ ب).\n(^٧) نهاية (ك ٤/ ٢٨٤ / ب).\n(^٨) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤١) حديث رقم (١٠).\nولم يخرج البخاري الحديث تامًّا، وإنما أخرج حديث ابن عمر \"من لبس الحرير في الدنيا … \" كتاب اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٣٤) انظر: الفتح (١١/ ٤٦١).\nمن فوائد الاستخراج: تمييز عبد الملك بذكر كنية أبيه، وعند مسلم جاء مهملًا.","vol":"16","page":571},{"text":"٨٩٦٢ - حدثنا ابن المنادي (^١)، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا عبد اللك بن أبي سليمان (^٢)، قال: حدثني مولى أسماء بنت أبي بكر وذكر الحديث بمثله (^٣).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد.\n(^٢) عبد الملك هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، وأخرج البخاري منه حديث ابن عمر المرفوع، وانظر حديث رقم (٨٩٦١).","vol":"16","page":573},{"text":"٨٩٦٣ - حدثنا أبو سعيد البصري عبد الرحمن بن محمد، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا عبد الملك بن أبي سليمان العَرْزَمي (^١)، قال: حدثني عبد الله مولى أسماء، قال: أرسلتني أسماء إلى ابن عمر أنَّه بلغها أنَّك تحرم أشياء ثلاثة: العلم في الثوب، ومَيثَرة الأُرْجُوان، وصوم رجب كله، قال: أمَّا ما ذكرت من صوم رجب، فكيف بمن يصوم الأبد؛ وأما ما ذكرت من ميثرة [الأُرْجوان] (^٢) فهذه مَيْثَرة ابن عمر أرجو أن تراها، قلت: نعم. وأمّا ما ذكرت من العَلَم في الثوب فإنّي سمعت عمر يقول: سمعت رسول الله ﷺ يقول: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\". فأنا أخشى أن يكون العَلَم في الثوب بمنزلة الحرير؛ فأتيتُ أسماء\n⦗٥٧٤⦘ فقصصت القصة، فأخرجت إلينا جُبَّة طَيالِسة عليها لبنة (^٣) سِيرآء من ديباج كسرواني مكفوف به، فقالت: هذه جُبَّة رسول الله ﷺ، كانت عند عائشة (^٤)، فلمَّا قبضت عائشة قبضتها إليّ، فنحن نغسلها للمريض منا يستشفى به (^٥).\n_________\n(^١) عبد الملك هو ملتقى الإسناد مع مسلم.\n(^٢) \"الأرجوان\" زيادة من (ك) و(ل).\n(^٣) في حاشية (ك) كتب مقابلها: \"اللَّبِنَة، واللَّبْنَة: جُرُبَّان القميص، وهو بن يِقَتهُ\" ا. هـ\nوتقدم معنى اللِّبْنَة، أما الجُرُبَّان فهو جيب الدرع، والثوب، وكذلك معنى البَنِيقَة.\nانظر: المعرب (ص ٩٩)، (١٤٣).\n(^٤) نهاية (ل ٧/ ٩٢/ أ).\n(^٥) أخرجه مسلم، وأخرج البخاري منه حديث ابن عمر المرفوع، انظر حديث رقم (٨٩٦١).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق يحيى القطان، عن عبد الملك بن أبي سليمان، ومسلم أخرجه من طريق خالد بن عبد الله عن عبد الملك، ويحيى القطان أتقن وأثبت من خالد بن عبد الله.","vol":"16","page":573},{"text":"٨٩٦٤ - ز- حدثنا أبو حميد المصيصي (^١)، قال: حدثنا حجاج (^٢)، قال: سمعت شعبة، يحدث عن قتادة ح\nوحدثنا أبو أمية، قال: حدثنا أبو النضر (^٣)، قال: أخبرنا (^٤) شعبة (^٥)،\n⦗٥٧٥⦘ أخبرني قتادة، قال: سمعت أبا عثمان النهدي (^٦)، قال: أتانا كتاب عمر بن الخطاب ونحن بأَذْرَبِيْجَان (^٧) مع عتبة ابن فرقد: أمّا بعد فاتَّزروا، وارتَدُوا، وانتَعِلوا، وارموا بالخِفَاف وأَلقوا السراويلات، وعليكم بلباس أبيكم إسماعيل (^٨)، وإياكم والتنعم وزِيّ العجم، وعليكم بالشمس فإنَّها حمّام العرب، وتَمَعْدَدُوا (^٩)، واخشوشنوا (^١٠)، واخْلَولِقوا (^١١)، واقطعوا\n⦗٥٧٦⦘ الرُّكُب (^١٢)، وارموا الأَغْرَاض (^١٣)، وانْزُوا نَزْوًا (^١٤). فإنَّ (^١٥) رسول الله ﷺ نهى عن الحرير إلا هكذا، وأشار شعبة بأصبعيه الوسطى والسبابة (^١٦).\nوقال أبو حميد: وأشار حجاج بأصبعيه السبابة والوسطى، فما علمت أنَّه\n⦗٥٧٧⦘ يعني الأعلام.\nقال شعبة: حدثني عاصم الأحول، عن أبي عثمان بنحو من هذا، وزاد فيه: \"وتعلموا العربية\".\nقال شعبة: فكان عاصم: أحفظهما عن أبي عثمان.\n_________\n(^١) هو: عبد الله بن محمد بن أبي عمر المصيصي.\n(^٢) هو: ابن محمد المصيصي.\n(^٣) هو: هاشم بن القاسم.\n(^٤) في (ك): حدثنا.\n(^٥) شعبة ملتقى الإسناد مع مسلم.\n(^٦) النَّهْدي: بفتح النون، وسكون الهاء، وفي آخرها الدال المهملة، الأنساب (٥/ ٥٤١).\nوهو: عبد الرحمن بن مُلّ بن عمرو الكوفي ثم البصري.\n(^٧) أَذْرَبِيْجان: -بالفتح، ثم السكون، وفتح الراء، وكسر الباء الوحدة، وياء ساكنة، وجيم، وفتح قوم الذال وسكون الراء، ومدّ آخرون الهمزة مع ذلك - إقليم واسع شمال إيران. انظر: معجم البلدان (١/ ١٢٨).\n(^٨) في (م): إبراهيم.\n(^٩) تمعددوا: من التمعدد وهو الغِلظ، يقال: للغلام إذا شب وغلظ قد تمعدد وقيل المعنى: تشبهوا بعيش مَعَدَّ وكانوا أهل قشف وغِلظ في المعاش فكونوا مثلهم ودعوا التنعم وزي العجم.\nانظر: غريب الحديث لأبي عبيد (٣/ ٣٢٧)، النهاية (٤/ ٣٤١).\n(^١٠) اخشوشنوا: من الخشونة في اللباس، والمطعم، والمعنى: تعاطوا ما يوجب الخشونة، ويصلب الجسم، ويصبره على الحر، والبرد، والمشاق.\nانظر: غريب الحديث لأبي عبيد (٣/ ٣٢٦)، والفروسية (ص ١٢٣).\n(^١١) اخْلَولقُوا: يقال: اخلولق المطر إذا اجتمع وتهيأ، والمعنى: تهيَّئوا واستعدوا لما يراد =\n⦗٥٧٦⦘ = منكم وكونوا خلقاء به. انظر: النهاية (٢/ ٧٢)، والفروسية (ص ١٢٣).\n(^١٢) الرُّكُب: جمع ركاب وهو موضع القدم من السرج، وأمرهم بذلك لئلا يعتادوا الرُّكوب دائمًا بالركاب فأحَب أن يعودهم الركوب بلا رُكُب وأن ينزوا على الخيل نزوا. انظر: الفروسية (ص ١٢٣).\n(^١٣) وارموا الأغراض: أمرهم بأن يكون قصدهم في الرمي الإصابة لا البعد، وهذا هو مقصود الرمي. انظر: الفروسية (ص ١٢٣).\n(^١٤) نهاية (ك ٤/ ٢٨٥/ أ).\n(^١٥) في (م): \"وإن رسول الله … \".\n(^١٦) أخرج مسلم المرفوع منه، كتاب اللباس، باب تحريم استعمال إناء الذهب (٣/ ١٦٤٣) حديث رقم (١٤).\nوأخرج البخاري المرفوع منه من طريق شعبة، في كتاب اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٢٨) انظر: الفتح (١١/ ٤٦٢).\nوسند أبي عوانة صحيح. وأخرج الأثر تامًّا أحمد في المسند (١/ ٥٣) بسند صحيح، قال: حدثنا يزيد، حدثنا عاصم، عن أبي عثمان النهدي، عن عمر -به-، وأخرجه أبو القاسم البغوي في الجعديات - (١/ ٣٠٣) - عن علي، عن شعبة، عن قتادة به.\nوذكر الحافظ في الفتح (١١/ ٤٦٤) أن الإسماعيلي أخرجه من طريق علي بن جعد عن شعبة، وذكر متنه وهو بلفظ أبي عوانة.","vol":"16","page":574},{"text":"٨٩٦٥ - ز- حدثنا أبو أمية، قال: حدثنا أبو النضر، قال: حدثنا شعبة، عن عاصم (^١)، عن أبي عثمان، وذكر بعض هذا، وذكر \"وتعلموا العربية\" (^٢) (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في عاصم الأحول.\n(^٢) نهاية (ل ٧/ ٩٢ / ب).\n(^٣) انظر حديث رقم (٨٩٦٤) وسند أبي عوانة صحيح.، وقد أخرجه من طريق شعبة عن عاصم به أبو القاسم في الجعديات (١/ ٣٠٤).","vol":"16","page":577},{"text":"٨٩٦٦ - ز- حدثنا أبو داود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن قتادة، قال: سمعت أبا عثمان النهدي، قال: جاءنا كتاب عمر ونحن بأَذْرَبِيجَان مع عتبة بن فرقد، أمَّا بعد (^٢) فذكره بطوله وفي آخره فإنَّ رسول الله ﷺ في\n⦗٥٧٨⦘ عن الحرير إلا هكذا -أصبعين- وأشار وهب بالسبابة والوسطى أنها الأعلام، فما علمنا أنها الأعلام، وقال: وانزوا على الخيل نزوًا (^٣).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) يظهر أن آخر (٢١٤ / أ) مقصوص لذلك دخلت كلمات من (٢١٥ / أ) أثناء التصوير مكان القص، لكن الحديث بتمامه لم يسقط منه شيء مقارنة بالنسخ الأخرى.\n(^٣) أخرج مسلم والبخاري منه المرفوع كما تقدم في حديث (٨٩٦٤)، وسند أبي عوانة صحيح.","vol":"16","page":577},{"text":"٨٩٦٧ - ز- حدثنا محمد بن حيوية، قال: حدثنا أبو أيوب الدمشقي (^١)، قال: أخبرنا شعيب بن إسحاق (^٢)، قال: حدثنا سعيد بن أبي عروبة (^٣)، عن قتادة، عن عامر الشعبي، عن سويد بن غفلة، أنّ عمر بن الخطاب خطب الناس بالجابية (^٤) فقال: سمعت رسول الله ﷺ ينهى عن الحرير إلا الأصبع، أو الأصبعين، أو ثلاثة، أو أربعة، وأشار بكفه (^٥).\n_________\n(^١) هو: سليمان بن عبد الرحمن بن عيسى التميمي.\n(^٢) ابن عبد الرحمن القرشي الأموي -مولاهم- الدمشقي.\n(^٣) ملتقى الإسناد مع مسلم في سعيد بن أبي عروبة.\n(^٤) الجابية: -بكسر الباء، وياء مخففة- قرية من أعمال دمشق من ناحية الجولان، ويقال لها: جابية الجولان. انظر: معجم البلدان (١/ ٩١).\n(^٥) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٤) حديث رقم (١٥)، الإسناد الثاني.\nولم يخرج البخاري حديث سويد بن غفلة أن عمر بن الخطاب خطب بالجابية، لكنه أخرج حديث قتادة عن أبي عثمان النهدي، قال: أتانا كتاب عمر ونحن مع عتبة بن فرقد، الحديث، وهو بمعنى حديث سويد بن غفلة عن عمر.\nانظر: البخاري: كتاب اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٢٨)، =\n⦗٥٧٩⦘ = انظر: الفتح (١١/ ٤٦٢).\nمن فوائد الاستخراج:\n- تمييز سعيد بذكر كنية أبيه، وجاء عند مسلم مهملًا.\n- ذكر أبي عوانة لمتن الحديث تامًّا ومسلم أحال به على رواية الشعبي عن سويد بن غفلة.\n-رواية أبي عوانة للحديث من طريق شعيب بن إسحاق عن سعيد بن أبي عروبة، ومسلم رواه من طريق عبد الوهاب بن عطاء عن سعيد، وشعيب أوثق من عبد الوهاب بن عطاء.","vol":"16","page":578},{"text":"٨٩٦٨ - حدثنا يزيد بن سنان البصري، وعبد الرحمن بن محمد بن منصور أبو سعيد البصري قالا: حدثنا معاذ بن هشام (^١)، قال: حدثنا أبي، عن قتادة، عن أبي عثمان، عن عمر، قال: نهانا رسول الله ﷺ عن لبس الحرير إلا موضع أصبعين (^٢) (^٣) (^٤).\n_________\n(^١) ملتقى الإسناد مع مسلم في معاذ بن هشام.\n(^٢) يظهر أن آخر (٢١٤/ ب) مقصوص أو انثنى أثناء التصوير لذلك دخلت كلمات من (٢١٣/ ب) لكن الحديث تام كما يدل عليه بقية النسخ.\n(^٣) لم يرد هذا الحديث في (م) و(ل).\n(^٤) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٣) حديث رقم (١٤) الإسناد الثاني.\nوالبخاري، كتاب اللباس، باب تحريم لبس الحرير للرجال، حديث رقم (٥٨٢٨).\nانظر: الفتح (١١/ ٤٦٢).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث معاذ بن هشام، عن أبيه تامًّا، ومسلم أحال به على حديث شعبة عن قتادة.","vol":"16","page":579},{"text":"٨٩٦٩ - حدثنا يزيد بن سنان، وعبد الرحمن بن محمد بن منصور، قالا: حدثنا معاذ بن هشام (^١)، قال: حدثني أبي، عن قتادة، عن عامر الشعبي، عن سويد بن غفلة، أن عمر بن الخطاب ﵁ خطب بالجابية فقال: نهى نبيّ الله (^٢) ﷺ عن لبس الحرير إلا موضع إصبع، أو إصبعين، أو ثلاثة، أو أربعة (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في معاذ بن هشام.\n(^٢) نهاية (ك ٤/ ٢٨٥/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٣) حديث رقم (١٥).\nوكما تقدم لم يخرج البخاري حديث سويد عن عمر، وإنما أخرج حديث أبي عثمان النهدي أتانا كتاب عمر، بمعنى حديث سويد، في كتاب اللباس، باب لبس الحرير للرجال (٥٨٢٨)، انظر: الفتح (١١/ ٤٦٢).","vol":"16","page":580},{"text":"٨٩٧٠ - حدثنا الدقيقي (^١)، وأبو داود الحراني، ومحمد بن أحمد بن الجنيد، قالوا: حدثنا يزيد بن هارون، قال: أخبرنا سليمان التيمي (^٢)، عن أبي عثمان النهدي، أن عمر بن الخطاب كتب إلى عتبة بن فرقد بأشياء فيها: أنَّ رسول الله ﷺ (^٣) قال: \"لا يلبس الحرير في الدنيا إلا من لا يلبسه في الآخرة\".\n⦗٥٨١⦘ قال: فقال أبو عثمان: [إلا] (^٤) \"وأشار بأصبعيه\".\nقال الدقيقي: وأرانا يزيد السبابة والوسطى.\nقال أبو عثمان: فلمَّا رأيت أزرار الطيالسة ظننت أنَّه إياها، يعني حديث ابن الجنيد إلى قوله: \"لا يلبسه في الآخرة\" (^٥) (^٦).\nرواه معتمر، وجرير، عن سليمان (^٧).\n_________\n(^١) هو: محمد بن عبد الملك الواسطي.\n(^٢) سليمان هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٩٣/ أ).\n(^٤) ليست في الأصل؛ وإثباتها من (م)، والسياق يقتضيها.\n(^٥) أي بدون الاستثناء الذي في رواية الدقيقي والحراني.\n(^٦) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٢) حديث رقم (١٣) الإسناد الثاني.\nوالبخاري كتاب اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٢٩)، انظر: الفتح (١١/ ٤٦٢).\n(^٧) ومن طريقهما أخرج الحديث مسلم في الموضع المتقدم.","vol":"16","page":580},{"text":"٨٩٧١ - حدثنا أبو داود الحراني، قال: حدثنا النُّفَيلي (^١) ح\nوحدثنا أبو أمية، قال: حدثنا أبو نعيم (^٢)، قالا: حدثنا زهير (^٣)، قال: حدثنا عاصم الأحول، عن أبي عثمان، قال: كتب إلينا عمر ونحن بأَذْرَبِيجان: يا عتبة بن فرقد إنّه ليس من كَدِّك، ولا كَدّ أبيك،\n⦗٥٨٢⦘ ولا كد أمك، يقول ذلك ثلاث مرات، فأشبع المسلمين في رحالهم مما تشبع منه في رحلك، وكتب: أَن اتزِرُوا، وارتدُوا، وانتَعِلوا، وأَلْقُوا السَّراوِيلاتِ، وأَلقوا الخِفَاف، وأَلْقُوا الرُّكُب وانزُوا نَزوًا، وارمُوا الأَغْراض، وعليكم بالمَعدِّية، أو قال العربية، وإيَّاكم والتنعم، وزيِّ أهل الشرك، وَلُبوس الحَريرِ، فإن رسول الله ﷺ نهانا عن لبوس الحرير إلا هكذا ورفع لنا رسول الله ﷺ إصبعيه السبحة والتي تليها (^٤). وهذا لفظ النفيلي.\n_________\n(^١) هو: عبد الله بن محمد النفيلي.\n(^٢) هو: الفضل بن دكين.\n(^٣) زهير هو ملتقى الإسناد مع مسلم.\n(^٤) أخرج مسلم والبخاري المرفوع منه، وتقدم تخريج الأثر، انظر حديث رقم (٨٩٦٤)، وسند أبي عوانة -هنا- صحيح.","vol":"16","page":581},{"text":"٨٩٧٢ - حدثنا هلال بن العلاء، قال: حدثنا فيض بن إسحاق (^١)، قال: حدثنا زهير، عن عاصم (^٢)، عن أبي عثمان، عن عمر قال: نهى النبيّ ﷺ عن لبس الحرير، إلا هكذا؛ فرفع رسول الله ﷺ أصبعيه (^٣).\n_________\n(^١) أبو يزيد الرَّقي. ت / ٢١٦ هـ.\nقال أبن سعد: \"كان صاحب حديث\"، وذكره ابن حبان في الثقات وقال: \"كان ممن يخطئ\".\nانظر: الطبقات لابن سعد (٤/ ٤٨٦)، تاريخ الرقة للقشيري (ص ١٤٦)، الثقات (٩/ ١٢).\n(^٢) نهاية (ل ٧/ ٩٣/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٢) حديث رقم (١٢)، والبخاري من طريق زهير عن عاصم في اللباس، باب لبس الحرير للرجال، حديث (٥٨٢٩)، انظر: الفتح (١١/ ٤٦٢).","vol":"16","page":582},{"text":"٨٩٧٣ - حدثنا الدقيقي، والصاغاني، وأبو داود الحراني، قالوا: حدثنا يزيد بن هارون، قال: أخبرنا (^١) عاصم الأحول (^٢)، عن أبي عثمان النهدي، قال: قال عمر بن الخطاب ﵁: اتزِرُوا وارتَدُوا، وانتَعِلُوا، وأَلْقُوا السَّراوِيلات، وأَلْقوا الحفَافَ، وأَلْقوا الرُّكُب، وانزُوا نزوًا، وارْمُوا الأَغْراضَ، وذروا التنعم، وزيّ العجم، وعليكم بالمَعدِّية، وإيَّاكم والحرير؛ فإنّ رسول الله ﷺ قد نهى عنه وقال: \"لا تلبسوا الحرير إلا ما كان هكذا\" وأشار رسول الله ﷺ بأصبعيه السبابة والوسطى.\nوقال أبو داود: وأشار رسول الله ﷺ بأصبعيه (^٣).\nوقال الدقيقي: وأرانا يزيد.\n_________\n(^١) نهاية (ك ٤/ ٢٨٦/ أ).\n(^٢) ملتقى الإسناد مع مسلم في عاصم الأحول.\n(^٣) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة (٣/ ١٦٤٢) حديث رقم (١٢).\nوالبخاري في اللباس، باب لبس الحرير للرجال، حديث رقم (٥٨٢٩)، انظر: الفتح (١١/ ٤٦٢).\nولم يخرجا قول عمر، وسند أبي عوانة له صحيح، وتقدم تخريجه في حديث رقم (٨٩٦٤).","vol":"16","page":583},{"text":"٨٩٧٤ - حدثنا يحيى بن أبي طالب، قال: حدثنا عبد الوهاب بن\n⦗٥٨٤⦘ عطاء (^١)، قال: أخبرنا سعيد بن أبي عروبة، عن قتادة، عن عامر الشعبي، عن سويد بن غفلة، أن عمر بن الحطاب خطب بالجابية، قال: نهى نبيّ الله ﷺ عن لبس الحرير إلا موضع إصبع، أو إصبعين، أو ثلاث، أو أربع وأشار بكفيه (^٢) وعقد خمسين (^٣). ح\nقال (^٤): وأخبرنا داود بن أبي هند (^٥)، عن الشعبي (^٦)، عن سويد بن غفلة، عن عمر، عن النبيّ ﷺ بمثله (^٧).\n_________\n(^١) عبد الوهاب بن عطاء هو ملتقى الإسناد مع مسلم.\n(^٢) في (م): بكفه.\n(^٣) عقد خمسين: إشارة إلى طريقة معروفة تواطأت عليها العرب في عقود الحساب وعقد الخمسين فيها: عطف الإبهام إلى أصلها.\nانظر: سبل السلام (١/ ٣٦٨).\n(^٤) القائل هو: - عبد الوهاب بن عطاء.\n(^٥) هو: داود بن دينار القشيري -مولاهم-. ت / ١٣٩ هـ.\nقال الثوري: \"كان من حفاظ البصريين\".\nووثقه ابن معين، وأحمد، وأبو حاتم، والنسائي.\nانظر: تاريخ الدارمي (ص ١٠٧)، العلل ومعرفة الرجال لأحمد -رواية عبد الله- (٢/ ٣٧٥)، الجرح والتعديل (٣/ ٤١١)، تهذيب الكمال (٨/ ٤٦١).\n(^٦) الشعبي هو ملتقى إسناد المصنف مع مسلم.\n(^٧) نهاية (ل ٧/ ٩٤/ أ).\nوالحديث أخرجه مسلم، كتاب اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة =\n⦗٥٨٥⦘ = (٣/ ١٦٤٤) حديث رقم (١٥) الإسناد الثاني.\nوأخرج البخاري حديث أبي عثمان: أتانا كتاب عمر. انظر حديث رقم (٨٩٧٣) المتقدم.","vol":"16","page":583},{"text":"٨٩٧٥ - حدثنا (^١) أبو سعد الهروي (^٢)، قال: حدثنا سويد (^٣)، قال: حدثنا ابن المبارك، عن زكريا بن أبي زائدة (^٤)، عن الشعبي (^٥)، أَنَّ سويد بن غفلة حدثه: أنَّه أتانا عمر في وفد عليهم الدِّيباج وذكر الحديث (^٦) (^٧).\n_________\n(^١) في (م): \"أخبرنا\".\n(^٢) هو: يحيى بن منصور وفي الأصل \"سعيد\" والتصحيح من (ل).\n(^٣) هو: ابن نصر.\n(^٤) هو: زكريا بن خالد بن ميمون الهمداني الوادعي -مولاهم-.\n(^٥) الشعبي هو ملتقى الإسناد مع مسلم.\n(^٦) كتب في حاشية الأصل أمامة: \"لم يخرجاه\".\n(^٧) أخرجه مسلم، انظر حديث رقم (٨٩٧٤). ورقمه عند مسلم (١٥)، وليس في مسلم قوله: \"في وفد عليهم الديباج\".","vol":"16","page":585},{"text":"<span data-type='title' id=toc-1198>بَيَانُ إِبَاحةِ الحَرِيرِ للرِّجالِ إذَا كانَت بِهم علّةٌ، أو حِكَّةٌ </span>(^١).\n_________\n(^١) الحِكّة: -بكسر الحاء، وتشديد الكاف- الجَرب أو نحوه.\nانظر: شرح النووي على مسلم (١٤/ ٢٩٧).","vol":"16","page":586},{"text":"٨٩٧٦ - حدثنا أبو حاتم الرازي، قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا سعيد بن أبي عروبة (^١)، عن قتادة، عن أنس بن مالك، أنّ النبيّ ﷺ رخّص لعبد الرحمن بن عوف، والزبير بن العوام في قميص من حرير من حِكَّةٍ كانت بهما، أو وجع (^٢).\nرواه أبو أسامة، عن سعيد، وقال: \"في السفر\" (^٣).\nورواه ابن بشر، عن سعيد، ولم يذكر \"السفر\" (^٤) (^٥).\n_________\n(^١) سعيد بن أبي عروبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب إباحة لبس الحرير للرجل إذا كانت به حكة أو نحوها (٣/ ١٦٤٦) حديث رقم (٢٤).\nوأخرجه البخاري من طريق سعيد بن أبي عروبة، عن قتادة، في كتاب الجهاد والسير، باب لبس الحرير في الحرب، حديث رقم (٢٩١٩). انظر: الفتح (٦/ ١٩٩).\n(^٣) أخرجه مسلم (٣/ ١٦٤٦) حديث رقم (٢٤).\n(^٤) أخرجه مسلم (٣/ ١٦٤٦) حديث رقم (٢٤) الإسناد الثاني.\n(^٥) نهاية (ك ٤/ ٢٨٦/ ب).","vol":"16","page":586},{"text":"٨٩٧٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد\n⦗٥٨٧⦘ عن شعبة (^١)، عن قتادة، عن أنس بن مالك، قال رخص النبيّ ﷺ لعبد الرحمن بن عوف، والزبير بن العوام في لبس الحرير من حِكة كانت بهما (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في شعبة.\n(^٢) أخرجه مسلم، كتاب اللباس، باب إباحة لبس الحرير للرجل إذا كانت به حِكة (٣/ ١٦٤٦) حديث رقم (٢٥).\nوالبخاري، كتاب الجهاد والسير، باب الحرير في الحرب، حديث رقم (٢٩٢١) انظر: الفتح (٦/ ١٩٩).","vol":"16","page":586},{"text":"٨٩٧٨ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١) بإسناده: رخص لعبد الرحمن بن عوف، والزبير بن العوام في قميص الحرير (^٢).\n_________\n(^١) شعبة هو ملتقى إسناد المصنف مع إسناد مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٧٧).","vol":"16","page":587},{"text":"٨٩٧٩ - حدثنا أبو يوسف الفارسي، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام (^١) ح\nوحدثنا الصاغاني، قال: حدثنا حجاج بن منهال، قال: حدثنا همام ابن يحيى، عن قتادة، عن أنس، أن الزبير بن العوام وعبد الرحمن بن\n⦗٥٨٨⦘ عوف شكيا إلى النبيّ ﷺ (^٢) القَمْل في غزاة لهما، فأذن لهما في قميص الحرير (^٣).\nقال أنس: فرأيت على كل واحد منهما قميص حرير (^٤).\n_________\n(^١) همام هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٩٤/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب إباحة لبس الحرير (٣/ ١٦٤٧) حديث رقم (٢٦).\nوالبخاري، كتاب الجهاد والسير، باب الحرير في الحرب، حديث رقم (٢٩٢٠) انظر: الفتح (٦/ ١٩٩).\nمن فوائد الاستخراج: تمييز همام بذكر اسم أبيه، وجاء عند مسلم مهملًا.\n(^٤) لم يرد قول أنس عند مسلم، وهو في البخاري، في الموضع المتقدم بيانه.","vol":"16","page":587},{"text":"٨٩٨٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا همام (^١) بمثله، ولم يذكر في غزاة لهما (^٢).\nوعمرو بن عاصم لم يذكر أيضًا (^٣).\nرواه يزيد بن هارون، وعفان، عن همام (^٤).\n_________\n(^١) همام هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخارى، انظر حديث رقم (٨٩٧٩).\n(^٣) تقدمت روايته في الحديث السابق.\n(^٤) رواية عفان عند مسلم، انظر حديث رقم (٨٩٧٩).\nورواية يزيد بن هارون أخرجها عنه الإمام أحمد في مسنده (٣/ ١٥٤) حديث رقم (١٢٢١٥).","vol":"16","page":588},{"text":"٨٩٨١ - حدثنا محمد بن الليث المروزي، قال: حدثنا\n⦗٥٨٩⦘ عبدان (^١)، قال: حدثنا يزيد بن زريع، قال: أخبرنا عمر بن عامر (^٢) عن قتادة (^٣)، عن أنس، أن عبد الرحمن بن عوف والزبير بن العوام استأذنا النبيّ ﷺ في غزوة غزاها -وآذاهما الهوام- في لبس الحرير، فأذن لهما (^٤).\n_________\n(^١) هو: عبد الله بن عثمان المروزي.\n(^٢) السُّلَمي، أبو حفص البصري.\n(^٣) قتادة موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٧٩).","vol":"16","page":588},{"text":"٨٩٨٢ - حدثنا إبراهيم الحربي، قال: حدثنا أبو بكر بن أبي الأسود (^١)، قال: حدثنا يزيد بن زريع، قال: حدثنا عمر بن عامر بإسناده (^٢) في لبس الحرير في غزوة غزاها وآذاهما الهوامّ، فأذن لهما (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن أبي الأسود حميد بن الأسود البصري. ت / ٢٢٣ هـ.\nقال ابن معين: \"لا بأس به\"، وقال الخطيب: \"كان حافظًا متقنًا\".\nانظر: معرفة الرجال لابن معين -رواية ابن محرز- (١/ ٩٠)، تاريخ بغداد (١٠/ ٦٣ - ٦٤).\n(^٢) وملتقى إسناد المصنف مع مسلم في قتادة، وهو شيخ عمر بن عامر.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٧٩).","vol":"16","page":589},{"text":"<span data-type='title' id=toc-1199>بَابُ النَّهْي عَن لُبْسِ الرّجلِ الثوبَ المُعَصْفَر (^١) (^٢)، والتَّشديدِ فِيهِ.</span>\n_________\n(^١) المعصفر: المصبوغ بالعُصْفُر وهو زهر نبات القُرْطم. وهو غير الزعفران وصبغته حمراء.\nانظر: تفسير غريب ما في الصحيحين (ص ٥٦)، المفهم (٥/ ٣٩٩)، قاموس الغذاء والتداوي بالنبات (ص ٤١٧).\n(^٢) في (م) و(ل) زيادة: \"وحظره\"، وهي في الأصل مضروب عليها.","vol":"16","page":590},{"text":"٨٩٨٣ - حدثنا أحمد بن عصام الأصبهاني (^١)، قال: حدثنا معاذ بن هشام (^٢)، قال: حدثني أبي، عن يحيى بن أبي كثير، قال: حدثني محمد بن إبراهيم بن الحارث، أن ابن معدان، أخبره أنَّ جبير بن نفير، أخبره، أنَّ عبد الله بن عمرو بن العاص أخبره، قال: رأى رسول الله ﷺ عليّ ثوبين مُعَصْفَرَين؛ فقال: \"إنَّ هذا من ثياب (^٣) الكفار فلا تلبسها\" (^٤).\n_________\n(^١) الأَصبهاني: -بكسر الألف أو فتحها، وسكون الصاد المهملة، وفتح الباء الموحدة، والهاء وفي آخرها النون بعد الألف، الأنساب (١/ ١٧٥) -.\nوهو: أحمد بن عصام بن عبد المجيد بن كثير الأنصاري.\n(^٢) معاذ بن هشام هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٩٥ /أ).\n(^٤) أخرجه مسلم، كتاب اللباس، باب النهي عن لبس الرجل الثوب المعصفر (٣/ ١٦٤٧) حديث رقم (٢٧).","vol":"16","page":590},{"text":"٨٩٨٤ - حدثنا عمار بن رجاء، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا هشام ح\nوحدثنا يونس (^٢) بن حبيب، قال: حدثنا أبو داود، قال: حدثنا هشام، عن يحيى (^٣)، عن محمد بن إبراهيم، عن خالد بن معدان، أنّ جبير بن نفير، حدثه، أنّ عبد الله بن عمرو بن العاص حدثه، قال: رأى رسول الله ﷺ عليّ ثوبين.\n-قال يزيد: أحمرين- وقال أبو داود: معصفرين -فقال: \"يا عبد الله إن هذه ثياب كفار فلا تلبسها\" (^٤).\n_________\n(^١) يزيد بن هارون هو ملتقى الإسناد مع مسلم، ومن طريق يونس بن حبيب الملتقى مع مسلم في هشام -وهو ابن أبي عبد الله الدستوائي-.\n(^٢) نهاية (ك ٤/ ٢٨٧ /أ).\n(^٣) هو: ابن أبي كثير.\n(^٤) أخرجه مسلم انظر حديث رقم (٨٩٨٣) ورقمه في مسلم (٢٧) الإسناد الثاني.\nمن فوائد الاستخراج:\n- ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم لم يذكره.\n- رواية يزيد \"أحمرين\" وهي تفسير المعصفرين، لأنَّ صبغ العصفر لونه أحمر، كما تقدم في معناه.","vol":"16","page":591},{"text":"٨٩٨٥ - حدثنا محمد بن عبد اللك الدقيقي، وسليمان بن سيف، قالا: حدثنا هارون بن إسماعيل ح\n⦗٥٩٢⦘ وحدثنا إدريس بن بكر، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (^١)، قالا: حدثنا علي بن المبارك، عن يحيى، عن محمد بن إبراهيم، عن خالد بن معدان، عن جبير بن نفير، عن عبد الله بن عمرو قال: دخلت على رسول الله ﷺ وعليّ ثوبان معصفران، فقال رسول الله ﷺ: \"لا تلبسها فإنَّها ثياب الكفار\" (^٢).\n_________\n(^١) وكيع هو ملتقى الإسناد مع مسلم من طريق إدريس بن بكر، ومن طريق الدقيقي الملتقى مع مسلم في علي بن المبارك.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٩٩١)، ورقمه عند مسلم (٢٧) الإسناد الثاني.","vol":"16","page":591},{"text":"٨٩٨٦ - حدثنا الدَّبري، عن عبد الرزاق، عن معمر، عن يحيى بن أبي كثير (^١) بإسناده، عن عبد الله أن النبيّ ﷺ أَحدَّ النظر إلى عبد الله بن عمرو حين رآهما عليه، وقال له: \"ألقِ، هذين عنك فإنّهما من ثياب الكفار\" (^٢).\n_________\n(^١) يحيى بن أبي كثير هو ملتقى الإسناد مع مسلم. وعنده تنتهي (٩٥/ ب)، وحديث السلمي الآتي جاء في (ل) قبل حديث الدبري.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٩٨٣).","vol":"16","page":592},{"text":"٨٩٨٧ - حدثنا السلمي (^١)، قال: حدثنا عبد الله بن رجاء (^٢)،\n⦗٥٩٣⦘ قال: حدثنا همام (^٣)، عن يحيى بن أبي كثير (^٤)، عن محمد بن إبراهيم، عن خالد بن معدان، عن جبير بن نفير، عن عبد الله بن عمرو، قال: دخل عليَّ رسول الله ﷺ وعليّ ثوبان معصفران، فقال لي رسول الله ﷺ: \"لا تلبسهما، فإنهما من ثياب أهل النار\"، أو \"من ثياب الكفار\" (^٥).\n_________\n(^١) هو: أحمد بن يوسف، الملقب بحمدان.\n(^٢) ابن عمر الغُداني -بضم العين المعجمة، وفتح الدال المهملة، المخففة وفي آخرها النون، الأنساب (٤/ ٢٨٣). أبو عمرو البصري.\n(^٣) هو: همام بن يحيى.\n(^٤) يحيى بن أبي كثير هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم انظر حديث رقم (٨٩٨٥) ورقمه عند مسلم (٢٧).","vol":"16","page":592},{"text":"٨٩٨٨ - حدثنا أحمد بن محمد الأُبُلِّي (^١) بالبصرة، قال: حدثنا موسى بن إسماعيل ح\nوحدثنا أبو أمية، قال: حدثنا مسلم (^٢)، قالا: حدثنا أبَان (^٣) بإسناده (^٤)، عن عبد الله بن عمرو أنَّه دخل على النبيّ ﷺ وعليه ثوبان أحمران، فقال له: \"ما هذان الثوبان الأحمران، ألقهما، فإنهما من\n⦗٥٩٤⦘ ثياب الكفار\"، أو \"ثياب أهل النار\" (^٥).\nرواه داود بن رشيد، عن [عمر بن أيوب الموصلي، حدثنا إبراهيم بن نافع] (^٦) عن سليمان الأحول، عن طاووس، عن عبد الله بن عمرو قال: رأى رسول الله، ﷺ بمثله.\n_________\n(^١) الأبلي: -بضم أوله وثانيه الباء الموحدة، وتشديد اللام، نسبة إلى الأُبُلَّة، الأنساب (١/ ٧٥)، معجم البلدان (١/ ٧٦) -.\nوهو: أحمد بن محمد أبو بكر العطار. ت / ٢٧٨ هـ. قال الحافظ ابن حجر: \"صدوق\". انظر: تهذيب الكمال (١/ ٤٢٧)، التقريب (ص ٩٧).\n(^٢) هو: مسلم بن إبراهيم.\n(^٣) هو: أبان بن يزيد العطار.\n(^٤) ملتقى الإسناد هو يحيى بن أبي كثير، وهو شيخ أبان.\n(^٥) أخرجه مسلم، كتاب اللباس، باب النهي عن لبس المعصفر (٣/ ١٦٤٧) حديث رقم (٢٧).\n(^٦) في الأصل: \"عمر بن إبراهيم الموصلي، عن سليمان الأحول، عن طاووس\" وهو تصحيف، وكذلك جاء في (ك) و(م) و(ل). والتصحيح من صحيح مسلم، فإنَّه أخرج رواية داود بن رشيد في كتاب اللباس باب النهي عن المعصفر (٣/ ١٣٤٧) حديث رقم (٢٨).","vol":"16","page":593},{"text":"٨٩٨٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا (^١) أخبره ح\nوحدثنا الصاغاني، قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك، عن نافع، عن إبراهيم بن (^٢) عبد الله بن حُنَيْن، عن أبيه، عن عليّ قال: نهى النبيّ ﷺ عن لبس القِسِّي، والمُعَصْفَر، وعن تَخَتُّم الذهب، وعن القراءة في الركوع (^٣).\n_________\n(^١) نهاية (ك ٤/ ٢٨٧/ ب)، ومالك هو ملتقى الإسناد مع مسلم.\n(^٢) في الأصل و(ك): عن، وصححت في حاشية الأصل.\n(^٣) أخرجه مسلم، كتاب اللباس، باب النهي عن لبس الرجل الثوب المعصفر (٣/ ١٦٤٨) حديث رقم (٢٩).","vol":"16","page":594},{"text":"٨٩٩٠ - حدثنا محمد بن عبد الله بن مُهِلّ الصنعاني، والسُّلَمي (^١)، قالا: حدثنا عبد الرزاق (^٢)، قال: حدثنا معمر، عن الزهري، عن إبراهيم بن عبد الله بن حُنين، عن أبيه، عن علي بن أبي طالب قال: نهاني رسول الله ﷺ عن التختم بالذهب، وعن (^٣) لباس القِسِّي، وعن القراءة في الركوع، والسجود، وعن لباس المعصفر (^٤).\n_________\n(^١) هو: أحمد بن يوسف السلمي الملقب بحمدان.\n(^٢) عبد الرزاق هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٩٦/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٨٩٨٩)، ورقمه عند مسلم (٣١).","vol":"16","page":595},{"text":"٨٩٩١ - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر بإسناده أنّ النبيّ ﷺ نهى عن لبس المعصفر (^٢).\n_________\n(^١) عبد الرزاق هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٨٩٨٩)، ورقمه في مسلم (٣١).","vol":"16","page":595},{"text":"٨٩٩٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس، عن ابن شهاب، عن إبراهيم بن عبد الله بن حنين، عن أبيه، قال: سمعت عليّ بن أبي طالب يقول: نهاني رسول اله ﷺ أن أقرأ راكعًا أو ساجدًا (^٢).\n_________\n(^١) ابن وهب هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب النهي عن لبس الرجل الثوب المعصفر =\n⦗٥٩٦⦘ = (٣/ ١٦٤٨)، حديث رقم (٣٠).\nمن فوائد الاستخراج: ذكر قوله \"أو ساجدًا\" من رواية يونس، عن الزهري، وهي عند مسلم من رواية معمر عن الزهري.","vol":"16","page":595},{"text":"٨٩٩٣ - حدثنا يونس (^١)، قال: حدثنا عبد الله بن نافع (^٢)، عن داود بن قيس (^٣)، عن إبراهيم بن عبد الله بن حنين (^٤)، عن أبيه، عن علي قال: نهاني النبيّ ﷺ عن التختم بالذهب، وعن لبس المعصفر، وعن لبس القِسِّي، وعن القراءة في الركوع والسجود (^٥).\n_________\n(^١) هو: ابن عبد الأعلى.\n(^٢) الصائغ القرشي المخزومي -مولاهم- أبو محمد المدني.\n(^٣) الفرّاء، الدباغ، أبو سليمان، القرشي -مولاهم- المدني.\n(^٤) إبراهيم بن عبد الله هو ملتقى الإسناد مع مسلم.\n(^٥) أخرجه مسلم، كتاب اللباس، باب النهي عن لبس الرجل الثوب المعصفر (٣/ ١٦٤٨)، حديث رقم (٣١).","vol":"16","page":596},{"text":"<span data-type='title' id=toc-1200>بَيانُ الترغِيبِ في لُبْس الثياب الحِبَر (^١)، وأنَّها كانَت أحَبَّ الثياب إِلى النبي ﷺ، وَبَيَانُ أمْتِعَهُ التي كان يَلْبَسُها، وَيتَوسدُها، ويَفْتَرشُها، والسُّنةِ في التَّقنُّعِ (^٢) بِالإِزارِ.</span>\n_________\n(^١) في (م) و(ل): \"الحِبَرة\".\nوالحِبَر: -بكسر المهملة وفتح الموحدة وبعدها راء- جمع حِبرة، ضرب من الثياب والبرود المخططة، تصنع من القطن، سميت حِبَرة لأنها تُحَبَّر أي تزين.\nانظر: تفسير غريب ما في الصحيحين (ص ٥٢٧)، الفائق (٢/ ٢٨٧)، النهاية (١/ ٣٢٨)، الفتح (١١/ ٤٥٢).\n(^٢) التَّقنُّع: التغطي. انظر: تفسير غريب ما في الصحيحين (ص ١٣٠)، النهاية (٤/ ١١٤).","vol":"16","page":597},{"text":"٨٩٩٤ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا حَبّان (^١)، قال: حدثنا همام (^٢)، عن قتادة، قال: قلت لأنس بن مالك: أيُّ اللباس كان أحبَّ إلى النبيِّ ﷺ؟ قال: الحِبَرة (^٣).\n_________\n(^١) هو: حَبان بن هلال البصري.\n(^٢) همام هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٩٦/ ب).\nوالحديث أخرجه مسلم، كتاب اللباس، باب فضل لباس ثياب الحبرة (٣/ ١٦٤٨) حديث رقم (٣٢).\nوالبخاري، كتاب اللباس، باب البرود والحبر والشملة، حديث رقم (٥٨١٢) =\n⦗٥٩٨⦘ = انظر: الفتح (١١/ ٤٥٢).","vol":"16","page":597},{"text":"٨٩٩٥ - حدثنا أبو يوسف الفارسي، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام (^١)، قال: حدثنا قتادة، قال: قلت: لأنس: أيُّ الثياب كان أعجب إلى النبيّ ﷺ؟ قال: الحِبَرة (^٢).\n_________\n(^١) همام هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه البخاري ومسلم، انظر حديث رقم (٨٩٩٤).","vol":"16","page":598},{"text":"٨٩٩٦ - حدثنا أبو أمية، قال: حدثنا عفان (^١)، وموسى بن داود، وعمرو بن عاصم، قالوا: حدثنا همام (^٢)، قال: حدثنا قتادة، قال: قلت: لأنس، أيُّ اللباس كان أعجبَ إلى رسول الله ﷺ؟ أو أحبَّ إلى رسول الله ﷺ؟ قال: الحِبَرة (^٣).\n_________\n(^١) هو: عفان بن مسلم.\n(^٢) نهاية (ك ٤/ ٢٨٨/ أ). وهمام هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٩٤).","vol":"16","page":598},{"text":"٨٩٩٧ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، وسعد بن محمد البَيْروتِي (^١)، قالا: حدثنا دحيم (^٢)، قال: حدثنا معاذ بن\n⦗٥٩٩⦘ هشام (^٣)، قال: حدثنا أبي، عن قتادة، عن أنس، قال: كان أحبُّ الثياب إلى رسول الله ﷺ الحِبَرةَ (^٤).\n_________\n(^١) البيروتي: نسبة إلى بلدة من بلاد ساحل الشام يقال لها بيروت. الأنساب (١/ ٤٢٨) - وهو: سعد بن محمد بن سعد، أبو العباس البجلي.\n(^٢) دحيم: -بضم الدال، وفتح الهاء المهملتين، والياء الساكنة، فميم- الأنساب (٢/ ٤٦٢)، والتقريب (ص ٥٦٩). =\n⦗٥٩٩⦘ = وهو: عبد الرحمن بن إبراهيم بن عمرو القرشي- مولاهم.\n(^٣) معاذ بن هشام ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، باب فضل لباس ثياب الحبرة (٣/ ١٦٤٨) حديث رقم (٣٣). والبخاري كتاب اللباس، باب البرود والحبر، حديث رقم (٥٨١٣)، انظر الفتح (١١/ ٤٥٢).","vol":"16","page":598},{"text":"٨٩٩٨ - حدثنا الصاغاني، وداود بن عمر بن رزين الهمداني (^١) [¬*]، قالا: حدثنا يزيد بن هارون، قال: أخبرنا سليمان بن المغيرة (^٢)، عن حميد بن هلال، عن أبي بُردة، قال: أخرجت إلينا عائشة إزارًا غليظًا مما يصنع باليمن، وكساءً من هذه المُلَبَّدة (^٣)، فأقسمت أن رسول الله ﷺ مات فيهما (^٤).\n_________\n(^١) لم أقف على ترجمته، وقد روى أبو عوانة عن يزداد بن عمر بن رزين الهمداني، تقدم في حديث رقم (١٧٣)، فلعله تصحف هنا إلى داود.\n(^٢) سليمان بن مغيرة هو ملتقى الإسناد مع مسلم.\n(^٣) الملَبَّد: المرقع، وقيل: الذي ثخن وسطه وصَفُقَ حتى صار يشبه اللَّبْدة -وهي الخرقة إلى يرقع بها صدر القميص-.\nانظر: تفسير غريب ما في الصحيحين (ص ٥٤٦)، النهاية (٤/ ٢٢٤).\n(^٤) أخرجه مسلم، كتاب اللباس، باب التواضع في اللباس والاقتصار على الغليظ منه، (٣/ ١٦٤٩) حديث رقم (٣٤). =\n⦗٦٠٠⦘ = والبخاري، كتاب فرض الخمس، باب ما ذكر من درع النبي ﷺ، حديث رقم (٣١٠٨)، انظر: الفتح (٦/ ٣٣٥).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وط. دار المعرفة (٨٥٤٧) والنسخة الأزهرية (٤/ ق ٢٨٦/ ب): (الهمداني)، وصوابه: (الهمذاني) بالذال، وهو على الصواب في نسخة نسخة كوبريللو (٧/ ق ٩٧/ أ) ونسخة الظاهرية (٨/ ق ٢٣٣/ ب)، ولم يذكر النسبة في إتحاف المهرة (٢٢٨٦٧)، و(داود) هكذا في النسخ الخطية وإتحاف المهرة، ولعله (يزداد) كما أشار محققو الكتاب، و(يزداد) همذاني، واسم يزداد: محمد. وانظر: تهذيب الكمال (٢٢/ ٥٣١)، الجرح والتعديل (٩/ ٣١٠)، تاريخ الإسلام (٦/ ٤٢٠).","vol":"16","page":599},{"text":"٨٩٩٩ - حدثنا إسماعيل القاضي (^١)، قال: حدثنا علي بن عبد الله، قال: حدثنا إسماعيل بن علية (^٢)، عن أيوب، عن حميد بن هلال، عن أبي بردة، قال: أخرجت (^٣) إلينا عائشة كساءًا مُلَبَّدا، وإزارًا غليظًا، فقالت: قبض رسول الله ﷺ في هذين الثوبين\" (^٤).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل الأزدي.\n(^٢) إسماعيل بن علية هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ٩٧/ أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٨٩٩٨) ورقمه في مسلم (٣٥).","vol":"16","page":600},{"text":"٩٠٠٠ - حدثنا الصاغاني، قال: حدثنا مُعَلَّى بن منصور (^١)، قال: حدثنا ابن أبي زائدة (^٢)، عن أبيه، عن مصعب، عن صفية، عن عائشة، أن النبيّ ﷺ خرج ذات يوم وعليه مِرط (^٣) مرحّل (^٤) من شعر\n⦗٦٠١⦘ أسود (^٥).\nقال أبو عبيد: المروط: أكسية صوف أو خز يتزر بها (^٦).\n_________\n(^١) الرازي، أبو يعلى.\n(^٢) ابن أبي زائدة -يحيى بن زكريا- هو ملتقى الإسناد مع مسلم.\n(^٣) المرط: الكساء، ويكون من صوف، وربما كان من خَزّ يُؤْتَزر به.\nانظر: تفسير غريب ما في الصحيحين (ص ٥١٣)، النهاية (٤/ ٣١٩).\n(^٤) المرَحّل: الذي نقش فيه تصاوير الرِّحال.\nالنهاية (٢/ ٣١٠).\n(^٥) أخرجه مسلم، كتاب اللباس، باب التواضع في اللباس (٣/ ١٦٤٩)، حديث رقم (٣٦).\n(^٦) انظر: غريب الحديث لأبي عبيد (١/ ٢٢٧).","vol":"16","page":600},{"text":"٩٠٠١ - حدثنا عباس بن محمد، قال: حدثنا عثمان بن عمر، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس، قال: ذهبت بعبد الله بن أبي طلحة حين وُلِدَ إلى النبيّ ﷺ وهو في عباءة [يهنأ] (^٢) بعيرًا له فحنكهُ وسماه عبد الله، وما كان في الأنصار ناشئ أفضل منه، فقال لي: معك تمر؟ فناولته تمرات. فألقاها في فيه، ثم فَغَر الصبيُّ فَاهُ، فألقاهنّ فيه، فجعل يَتَلمّظ، فقال رسول الله ﷺ: \"حُب الأنصار التمر\" (^٣).\n_________\n(^١) حماد هو ملتقى الإسناد مع مسلم.\n(^٢) في النسخ الثلاثة في عباءة بعير، وكتب في حاشية الأصل: \"قلت: كذا أورده هنا، والمعروف: في عباءة يهنأ بعيرًا له\". ونحو هذا التعليق في (ك)، وكذلك هو الحديث في مسلم، والبخاري.\n(^٣) أخرجه مسلم، كتاب الآداب، باب استحباب تحنيك المولود عند ولادته (٣/ ١٦٨٩) حديث رقم (٢٢).\nوأخرجه البخاري بأطول من هذا في العقيقة، باب تسمية المولود، حديث رقم (٥٤٧٠) انظر: الفتح (١١/ ٤).","vol":"16","page":601},{"text":"٩٠٠٢ - حدثنا موسى بن إسحاق القَوَّاس، قال: حدثَنا عَثَّام بن علي العامري (^١)، قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: كان ضِجاع (^٣) النبيّ ﷺ من أَدَم حَشْوهُ لِيفٌ (^٤).\nرواه محاضر، عن هشام، عن أبيه، عن عائشة، وقالت (^٥): كان فراش النبيّ ﷺ (^٦).\n_________\n(^١) عثام: -بعين مهملة، وثاء معجمة بثلاث، الإكمال (٧/ ٢٨) - ابن علي، ابن هُجَير العامري الكوفي. ت / ١٩٥ هـ.\nقال أبو زرعة: \"ثقة\"، وقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس به بأس\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"صدوق\". انظر: الجرح والتعديل (٧/ ٤٤)، الثقات (٧/ ٣٠٥)، تهذيب الكمال (١٩/ ٣٣٥)، التقريب (ص ٦٥٩).\n(^٢) هشام بن عروة ملتقى الإسناد مع مسلم.\n(^٣) الضجاع: -بكسر الضاد المعجمة، بعدها جيم-: ما يرقد عليه. الفتح (١٣/ ٨١).\n(^٤) أخرجه مسلم كتاب اللباس، باب التواضع في اللباس (٣/ ١٦٥٠)، حديث رقم (٣٨).\nوالبخاري كتاب الرقاق، باب كيف كان عيش النبي ﷺ، حديث رقم (٦٤٥٦)، انظر: الفتح (١٣/ ٦٨).\n(^٥) نهاية (ك ٤/ ٢٨٨/ ب).\n(^٦) رواه مسلم كذا اللفظ من طريق علي بن مسهر عن هشام.\nولم أعثر على طريق محاضر عن هشام.","vol":"16","page":602},{"text":"٩٠٠٣ - حدثنا يوسف القاضي، قال: حدثنا عمرو بن مرزوق، قال:\n⦗٦٠٣⦘ حدثنا زائدة، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: كان ضِجَاع النبيّ ﷺ الذي يضجع عليه من أَدَم حشوه ليف (^٢).\n_________\n(^١) نهاية (ل ٧/ ٩٧/ ب)، وهشام بن عروة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٠٢)، ورقمه عند مسلم (٣٨) الإسناد الثاني.","vol":"16","page":602},{"text":"٩٠٠٤ - حدثنا أبو داود الحراني، قال: حدثنا عارم (^١)، قال: حدثنا حماد بن سلمة، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: كان ضِجَاع النبيّ ﷺ من أَدَمٍ حَشْوهُ لِيف (^٣).\n_________\n(^١) هو: محمد بن الفضل السدوسي.\n(^٢) هشام بن عروة هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٠٢).","vol":"16","page":603},{"text":"٩٠٠٥ - حدثنا عيسى بن أحمد، قال: حدثنا محمد بن كثير (^١)، قال: حدثنا سليمان بن مغيرة (^٢)، عن ثابت (^٣)، عن أنس\n⦗٦٠٤⦘ قال: كنت ألعب مع الصبيان إذ جاء النبيّ ﷺ وقد قَنَّع رأسه بثوب، فسلم عليّ ثم دعاني فبعثني لحاجة، وقعد في ظل حائط، فلمَّا جئت أهلي سألوني، فقلت: بعثني رسول الله ﷺ في حاجة سِر، فقالوا لي: لا تخبر بسر رسول الله ﷺ.\nقال أنس: يا ثابت لو كنت أخبرت أحدًا بسره لأخبرتك (^٤).\n_________\n(^١) العبدي، أبو عبد الله البصري. ت/٢٢٣ هـ. قال ابن أبي حيثمة عن ابن معين: \"لم يكن بالثقة\"، وقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات وقال: \"كان تقيًّا فاضلًا\"، قال الحافظ: \"ثقة لم يصب من ضعفه\". انظر: الجرح والتعديل (٨/ ٧٠)، الثقات (٩/ ٧٧)، تهذيب الكمال (٢٦/ ٣٣٤)، التقريب (ص ٨٩١).\n(^٢) القيسي -مولاهم- أبو سعيد البصري. ت / ١٦٥ هـ. قال شعبة: \"سليمان بن المغيرة سيد أهل البصرة\"، وقال ابن علية: \"سليمان بن المغيرة من حفاظ أهل البصرة\"، وقال أبو طالب عن أحمد: \"ثبت ثبت\". انظر: الجرح والتعديل (٤/ ١٤٤)، تهذيب الكمال (١٢/ ٦٩).\n(^٣) ثابت ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، كتاب فضائل الصحابة، باب من فضائل أنس (٤/ ١٩٢٩)، حديث رقم (١٤٥).\nوأخرجه البخاري مختصرًا في كتاب الاستئذان، باب حفظ السِّر، حديث رقم (٦٢٨٩)، انظر: الفتح (١٢/ ٣٥٦).\nقوله: \"وقد قنَّع رأسه\" ليست في رواية مسلم والبخاري، وسندها صحيح.\nمن فوائد الاستخراج: بيان الحال التي كان عليها النبي ﷺ عندما دعا أنس، وأنَّه كان مقنَّع الرأس.","vol":"16","page":603},{"text":"<span data-type='title' id=toc-1201>بَيَانُ إِبَاحَةِ الأَنْمَاطِ (^١) والدَّليلِ، على أنَّها مُبَاحةٌ وإِن كَثُرَت.</span>\n_________\n(^١) الأَنْماط: ضرب من البُسط له خمل رقيق، مفرده: نمط -بفتح النون والميم- والنمط أيضًا: ظِهارة الفراش. انظر: النهاية (٥/ ١١٩)، شرح النووي (١٤/ ٣٠٣).","vol":"16","page":605},{"text":"٩٠٠٦ - حدثنا بشر بن مطر (^١)، قال: حدثنا سفيان بن عيينة (^٢)، عن أبي المنكدر، عن جابر قال: قال لي رسول الله ﷺ: \"هل اتخذت أنماطًا؟ \" قلت: يا رسول الله وأنَّى لنا أنماط. فقال: \"إنَّها ستكون\" (^٣).\n_________\n(^١) ابن ثابت الواسطي.\n(^٢) سفيان هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم، كتاب اللباس، باب جواز اتخاذ الأنماط (٣/ ١٦٥٠) حديث رقم (٣٩).\nوالبخاري في النكاح، باب الأنماط ونحوها للنساء، حديث رقم (٥١٦١)، انظر: الفتح (١٠/ ٢٨١).\nمن فوائد الاستخراج: تمييز سفيان، وعند مسلم جاء مهملا.","vol":"16","page":605},{"text":"٩٠٠٧ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق، قال: حدثنا سفيان (^١)، عن محمد بن المنكدر (^٢)، عن جابر بن عبد الله، قال: لما تزوجت قال لي رسول الله ﷺ: \"هل\n⦗٦٠٦⦘ لكم من أنماط؟ \".\nقلت: وأنَّى لنا أنماطٌ. قال: \"أما إنَّها ستكون لكم أنماط\". قال جابر: فأنا أقول اليوم لامرأتي نحي عنّي أنماطك فتقول: ألم يقل لكم رسول الله ﷺ: إنها ستكون لكم أنماط، فأَتركها\" (^٣).\n_________\n(^١) سفيان -وهو ابن عيينة- موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٧/ ٩٨/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٠٦)، ورقمه عند مسلم (٤٠).","vol":"16","page":605},{"text":"<span data-type='title' id=toc-1202>بَيَانُ إِبَاحَةِ مَبْلَغِ اتخَاذِ الفُرُشِ، وَكَراهِيَةِ زِيادةِ اتخَاذِهَا فَوْقَ ذَلكَ.</span>","vol":"16","page":607},{"text":"٩٠٠٨ - حدثنا العباس بن عبد الله الترقفي، وأبو يحيى بن أبي مسرَّة، وعلي بن حرب الطائي، قالوا: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا حيوة (^١)، قال: أخبرني أبو هانيِء (^٢)، أنَّه سمع أبا عبد الرحمن الحُبُلّي (^٣) يحدث، عن جابر بن عبد الله أن رسول الله ﷺ قال له: \"فراش للرجل، وفراش لامرأته، والثالث للضيف، والرابع للشيطان\" (^٤).\n_________\n(^١) ابن شريح بن صفوان التُّجِيْبيُّ المصري، أبو زرعة.\n(^٢) أبو هانيء -حميد بن هانيء- هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٨٩/ أ).\n(^٤) أخرجه مسلم، كتاب اللباس، باب كراهة ما زاد على الحاجة من الفراش واللباس (٣/ ١٦٥١)، حديث رقم (٤١).\nمن فوائد الاستخراج: تمييز أبي عبد الرحمن بذكر نسبه، وعند مسلم جاء بكنيته فقط.","vol":"16","page":607},{"text":"٩٠٠٩ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، وأخبرني أبو هانئ، أنَّه سمع أبا عبد الرحمن الحُبُلّي يقول: سمعت جابر بن عبد الله يقول: أنّ رسول الله ﷺ قال له: الفراش للرجل، وفراش لامرأته، والثالث للضيف، والرابع للشيطان\" (^٢).\n_________\n(^١) ابن وهب هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩٠٠٨).","vol":"16","page":607},{"text":"<span data-type='title' id=toc-1203>بَيَانُ التشدِيدِ في اغتِرَارِ (^١) المرءِ بِلِباسِه، وتَبَخْتُرِه فيه (^٢)، وَعقُوبَتِه إِذا اختالَ فِيهِ.</span>\n_________\n(^١) كتب فوقها في الأصل بخط صغير: \"إعزاز\"، وكذلك جاءت في (ل).\n(^٢) نهاية (ل ٧/ ٩٨ /ب).","vol":"16","page":608},{"text":"٩٠١٠ - حدثنا بكار بن قتيبة البكراوي، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، عن عمّه جرير بن [زيد] (^١) (^٢) قال: كنت جالسًا إلى سالم بن عبد الله على باب داره، فمرّ به شاب من قريش، يسحب إزاره، فصاح به سالم، وقال: ارفع إزارك، وجعل الشاب يعتذر من استرخاء إزاره، ثم أقبل عليّ سالمٌ، فقال: حدثنا أبو هريرة (^٣) أنَّه سمع النبيّ ﷺ يقول: \"بينما رجل يمشي في حُلّة له معجب به نفسه، فخسف الله به الأرض، فهو يتجلجل (^٤) فيها إلى يوم\n⦗٦٠٩⦘ القيامة\" (^٥) (^٦).\n_________\n(^١) في النسخ الأربع: يزيد، وهو خطأ.\n(^٢) هو ابن عبد الله الأزدي، أبو سلمة البصري.\nقال أبو حاتم: \"لا بأس به\"، وقال ابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٢/ ٥٠٣)، تهذيب الكمال (٤/ ٥٣٢)، التقريب (ص ١٩٦).\n(^٣) أبو هريرة ﵁ هو ملتقى إسناد المصنف مع مسلم.\n(^٤) التجلجل -بجيمين-: التحرك، وقيل: الجلجلة: الحركة مع صوت.\nانظر: معجم مقاييس اللغة (١/ ٤١٨)، النهاية (١/ ٢٨٤)، الفتح (١١/ ٤٣٣).\n(^٥) أخرجه مسلم، كتاب اللباس، باب تحريم التبختر في المشي (٣/ ١٦٥٣)، حديث رقم (٤٩).\nوأخرجه البخاري من طريق وهب بن جرير عن أبيه به، في كتاب اللباس، باب من جر ثوبه خيلاء، حديث رقم (٥٧٩٠)، الإسناد الثاني، انظر: الفتح (١١/ ٤٣٠).\n(^٦) في الأصل بعد الحديث: \"يتلوه حدثنا أبو جعفر الدارمي، وأبو أمية، قالا: حدثنا وهب بن جرير، قال: حدثنا شعبة.\nالحمد لله رب العالمين، والصلاة على محمد، وآله وحسبنا الله ونعم المعين\".\nثم كتب في اللوحة التالية: \"الجزء الرابع والثلاثون بعد المائة من مسند أبي عوانة يعقوب بن إسحاق المهرجاني رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسين المهرجاني عن أبي عوانة ﵀\".","vol":"16","page":608},{"text":"٩٠١١ - حدثنا (^١) أبو جعفر الدارمي، وأبو أمية، قالا: حدثنا وهب بن جرير، قال: حدثنا شعبة (^٢)، عن محمد بن زياد، قال: كان مروان يستخلف أبا هريرة على المدينة، فكان إذا رأى إنسانًا يجر إزاره ضرب برجله الأرض، وقال: قد جاء الأمير، قد جاء الأمير، ثم يقول:\n⦗٦١٠⦘ قال أبو القاسم ﷺ \"من جرّ إزاره بطرًا فإنّ الله لا ينظر إليه\" أو لم ينظر الله إليه (^٣).\n_________\n(^١) كتب في الأصل قبل الحديث: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، رب يسر، الحمد لله رب العالمين، والصلاة على محمد المصطفى، وعلى آله، أخبرنا الأستاذ الإمام أبو القاسم القشيري، قال: أخبرنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق الإسفراييني قال: \"\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثياب خيلاء (٣/ ١٦٥٣)، حديث رقم (٤٨)، الإسناد الثاني.\nوالبخاري، كتاب اللباس، باب من جر ثوبه من الخيلاء، حديث رقم (٥٧٨٨)، انظر: الفتح (١١/ ٤٢٩).","vol":"16","page":609},{"text":"٩٠١٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة (^١)، عن محمد بن زياد (^٢)، سمع أبا هريرة يقول: سمع أبا القاسم ﷺ يقول: \"لا ينظر الله إلى من جرّ إزاره بطرًا\" (^٣).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ٩٩/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠١١)، ورقمه عند مسلم (٤٨).","vol":"16","page":610},{"text":"٩٠١٣ - حدثنا الصاغاني، قال: أخبرنا (^١) أبو النضر (^٢)، قال: أخبرنا شعبة (^٣)، عن محمد بن زياد، قال: سمعت أبا هريرة يقول: قال النبيّ ﷺ أو قال: قال أبو القاسم ﷺ: \"بينما رجل يمشي في حلة له تعجبه نفسه مُرَجَّل (^٤) إذ خسف الله به\n⦗٦١١⦘ فهو (^٥) يتجلجل في الأرض إلى يوم القيامة\" (^٦).\n_________\n(^١) في (ك): حدثنا.\n(^٢) هو: هاشم بن القاسم.\n(^٣) شعبة ملتقى الإسناد مع مسلم.\n(^٤) مُرَجَّل: -بتشديد الجيم- ترجيل الشعر: تسريحه ودهنه.\n⦗٦١١⦘ = انظر: النهاية (٢/ ٢٠٣)، الفتح (١١/ ٤٣٣).\n(^٥) نهاية (ك ٤/ ٢٨٩/ ب).\n(^٦) أخرجه مسلم، كتاب اللباس، باب تحريم التبختر في المشي (٣/ ١٦٥٤)، حديث رقم (٤٩)، الإسناد الثاني.\nوالبخاري، كتاب اللباس، باب من جر ثوبه من الخيلاء، حديث رقم (٥٧٨٩)، انظر: الفتح (١١/ ٤٢٩).","vol":"16","page":610},{"text":"٩٠١٤ - حدثنا أبو مسلم الكَجِّي (^١)، قال: حدثنا مسلم بن إبرهيم، قال: حدثنا الربيع بن مسلم (^٢)، عن محمد بن زياد، عن أبي هريرة، عن النبيّ ﷺ قال: \"بينما رجل يمشي، فأعجبته نفسه فخسف به الأرض، فهو يتجلجل حتى تقوم الساعة\" (^٣).\n_________\n(^١) هو: إبراهيم بن عبد الله بن مسلم.\n(^٢) الربيع بن مسلم هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠١٣)، ورقمه عند مسلم (٤٩).","vol":"16","page":611},{"text":"٩٠١٥ - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق، عن معمر، عن همام بن منبه، عن أبي هريرة قال: قال النبيّ ﷺ: \"لا ينظر الله ﷿ إلى المسبل إزاره (^١) (^٢).\n_________\n(^١) في (م): \"يعني إزاره\".\n(^٢) لم يخرجه مسلم بهذا اللفظ. =\n⦗٦١٢⦘ = أخرج مسلم من طريق شعبة عن محمد بن زياد عن أبي هريرة مرفوعًا: \"إن الله لا ينظر إلى من جر إزاره بطرًا\" كما تقدم في حديث رقم (٩٠١١).\nوأخرج أيضًا من طريق عبد الرزاق عن معمر عن همام عن أبي هريرة مرفوعًا: \"بينما رجل يتبختر في بردين\" انظر صحيح مسلم (٣/ ١٦٥٤) حديث رقم (٥٠) الإسناد الثاني.\nأما لفظ أبي عوانة بإطلاق الإسبال دون تقييده بالبطر فلم أجده عند مسلم، وسند أبي عوانة له حسن، وقد أخرجه أحمد في المسند (٢/ ٤٢٠) عن عبد الرزاق، عن معمر عن همام، عن أبي هريرة به مرفوعًا مثل لفظ أبي عوانة. وسنده على شرط مسلم.","vol":"16","page":611},{"text":"٩٠١٦ - حدثنا أحمد بن الفضل العسقلاني (^١)، قال: حدثنا آدم بن أبي إياس، قال: حدثنا ورقاء، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، عن النبيّ ﷺ قال: \"بينما رجل يَتَبختر في بُرْدَين، قد أعجبته نفسه، فخسف الله به فهو يَتَجَلْجَل فيها إلى يوم القيامة\" (^٣).\n_________\n(^١) أبو جعفر الصائغ.\n(^٢) أبو الزناد هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم التبختر في المشي، (٣/ ١٦٥٤) حديث رقم (٥٠).\nوالبخاري، كتاب اللباس، باب من جَرَّ ثوبه من الخيلاء، حديث رقم (٥٧٨٩)، انظر: الفتح (١١/ ٥٢٩).","vol":"16","page":612},{"text":"٩٠١٧ - حدثنا السلمي (^١)، قال: حدثنا عبد الرزاق بن همّام (^٢)، قال: أخبرنا (^٣) معمر، عن همّام بن مُنَبِّه، قال: هذا ما حدثنا أبو هريرة، عن محمد رسول الله ﷺ فذكر الحديث وقال: قال رسول الله ﷺ: \"بينما رجل يَتَبختر في بُرْدَين وقد أعجبته نفسهُ، خُسِف به الأرض، فهو يتجلجل فيها إلى يوم القيامة\" (^٤).\n_________\n(^١) هو أحمد بن يوسف السلمي.\n(^٢) نهاية (ل ٧/ ٩٩ / ب)، وعبد الرزاق هو ملتقى الإسناد مع مسلم.\n(^٣) في (ك): \"حدثنا\".\n(^٤) أخرجه مسلم كتاب اللباس، باب تحريم التبختر في المشي، (٣/ ١٦٥٤)، حديث رقم (٥٠)، الإسناد الثاني.\nوالبخاري كتاب اللباس، باب من جرّ ثوبه من الخيلاء، حديث رقم (٥٧٨٩)، انظر: الفتح (١١/ ٤٢٩).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، وذكر مسلم طرفه.","vol":"16","page":613},{"text":"٩٠١٨ - حدثنا محمد بن يحيى النيسابوري، قال: حدثنا أبو النعمان (^١)، قال: أخبرنا حماد بن سلمة (^٢)، قال: حدثنا ثابت، عن أبي رافع، عن أبي هريرة، قال: سمعت أبا القاسم ﷺ يقول: \"إنّ رجلًا ممن كان قبلكم بينما هو يَتَبَخْتَر في حُلَّة له إذ خَسَف الله به (^٣)،\n⦗٦١٤⦘ فهو يَتَجلْجل فيها حتى تقوم الساعة\" (^٤).\n_________\n(^١) هو: محمد بن الفضل السدوسي.\n(^٢) حماد بن سلمة هو ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"به الأرض\" وضرب على \"الأرض\"، وهي في (ل) مثبتة.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠١٧)، ورقمه عند مسلم (٥٠)، الإسناد الثالث.","vol":"16","page":613},{"text":"٩٠١٩ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان بن مسلم (^١)، قال: حدثنا حماد بن سلمة، قال: أخبرنا ثابت، عن أبي رافع، أنّ فتى من قريش أتَى أبا هريرة يتبختر في حُلَّة، فقال: يا أبا هريرة أراك تكثر الحديث عن رسول الله ﷺ فما سمعت في حُلَّتي هذه؟. فقال: والله إنكم تؤذوننا، ولولا ما أخذ الله على أهل الكناب ما حدثتكم بشيء ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ﴾ الآية (^٢) سمعت رسول الله ﷺ يقول: \"إنّ رجلًا مِمّن كان قبلكم يتبختر في حُلَّة قد أعجبته جُمَّتُه (^٣)، وبُرْدتُه، إذ خَسَف الله به أرضًا، فهو يتجلجل فيها إلى أن تقوم الساعة\" (^٤).\n_________\n(^١) عفان هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٩٠/ أ). والآية من سورة البقرة، ورقمها (١٧٤).\n(^٣) جُمَّة: -بضم الجيم، وتشديد الميم- هي: مجتمع الشعر إذا تدلى من الرأس إلى المنكبين، وإلى أكثر من ذلك.\nانظر: النهاية (١/ ٣٠٠)، الفتح (١١/ ٤٣٣).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠١٧)، ورقمه عند مسلم (٥٠)، الإسناد الثالث.\nمن فوائد الاستخراج: ذكر أبي عوانة لما جرى بين أبي هريرة والفتى، ولم يأت ذلك في مسلم.","vol":"16","page":614},{"text":"٩٠٢٠ - حدثنا محمد بن حيوية، قال: أخبرنا (^١) أبو اليَمَان، قال: أخبرنا شعيب، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا ينظر الله يوم القيامة إلى رجل يجر إزاره بطرا، وبينا رجل يتبختر يمشي في بُرْدته، قد أعجبته نفسُه خَسف الله به الأرض، فهو يتجلجل فيها إلى يوم القيامة\" (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) نهاية (ل ٧/ ١٠٠/ أ)، وأبو الزناد هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه البخاري ومسلم، انظر حديث رقم (٩٠١٧)، ورقمه في مسلم (٥٠).","vol":"16","page":615},{"text":"<span data-type='title' id=toc-1204>بَيَانُ الأَخبارِ الناهيةِ عن جَرِّ الرَّجُلِ إزارَهُ بطرًا وخيلاءً، والتشديدِ فيه، والدليلِ على أنَّ من لم يُرِد به خيلاءً لم يكن عليه تِلكَ الشِّدة.</span>","vol":"16","page":616},{"text":"٩٠٢١ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن محمد بن زياد، قال: كان مروان يستخلف أبا هريرة على المدينة، فكان إذا رأى إنسانًا يجر إزاره ضرب برجله الأرض، وقال: قد جاء الأمير قد جاء الأمير، ثم يقول: قال أبو القاسم ﷺ: \"من جرّ إزاره بطرًا، فإن الله ﷿ لا ينظر إليه، أو لم ينظر الله إليه\" (^٢).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء، (٣/ ١٦٥٣)، حديث رقم (٤٨)، الإسناد الثاني.\nوالبخاري كتاب، باب من جر ثوبه من الخيلاء، حديث رقم (٥٧٨٨) انظر: الفتح (١١/ ٤٢٩).","vol":"16","page":616},{"text":"٩٠٢٢ - ز- حدثنا يونس بن عبد الأعلى، وبحر بن نصر، كلاهما، عن ابن وهب، أخبرني يونس، عن ابن شهاب، عن سالم، عن أبيه، أنَّ النبيّ ﷺ قال: \"بينما رجل يَجُرُّ إزاره من الحيلاء خَسَف الله به، فهو\n⦗٦١٧⦘ يَتَجَلْجَل في الأرض إلى يوم القيامة\" (^١).\n_________\n(^١) لم يخرجه مسلم من حديث ابن عمر، وأخرجه من حديث أبي هريرة، وسنده صحيح، وقد تقدم ترجمة رجال إسناده.\nوالحديث عند البخاري من حديث ابن عمر من طريق يونس، عن الزهري به، في كتاب أحاديث الأنبياء، باب حديث رقم (٣٤٨٥) انظر: الفتح (٧/ ١٩٦ - ١٩٧).","vol":"16","page":616},{"text":"٩٠٢٣ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، قال: أخبرني حنظلة بن أبي سفيان (^١)، أنه سمع سالم بن عبد الله يقول: سمعت عبد الله بن عمر (^٢) يقول: سمعت رسول الله ﷺ يقول: \"من جَرّ ثوبه من الخيلاء لم ينظر الله إليه يوم القيامة\" (^٣).\n_________\n(^١) ملتقى الإسناد مع مسلم في حنظلة بن أبي سفيان.\n(^٢) نهاية (ل ٧/ ١٠٠ / ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢) حديث رقم (٤٤).\nوأخرجه البخاري من طريق سالم بن عبد الله، عن أبيه، في كتاب اللباس، باب من جَرَّ إزاره من غير خيلاء، حديث رقم (٥٧٨٤) انظر: الفتح (١١/ ٤٢٥).\nمن فوائد الاستخراج: تمييز حنظلة بذكر كنية أبيه، وجاء عند مسلم مهملا.","vol":"16","page":617},{"text":"٩٠٢٤ - حدثنا إبراهيم بن مرزوق، قال: حدثنا مكي بن إبراهيم، أخبرنا حنظلة بن أبي سفيان (^١) بمثله (^٢).\n_________\n(^١) حنظلة موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٢٣).","vol":"16","page":617},{"text":"٩٠٢٥ - حدثنا بحر بن نصر، حدثنا ابن وهب (^١)، أخبرني الليث بن سعد، وأسامة بن زيد الليثي، عن نافع، عن ابن عمر أنّ رسول الله ﷺ قال: \"إنّ الذي يجر ثوبه من الخيلاء (^٢) لا ينظر الله إليه يوم القيامة\" (^٣).\n_________\n(^١) ابن وهب ملتقى الإسناد في روايته عن أسامة بن زيد، وأما في روايته عن الليث فالملتقى في الليث بن سعد.\n(^٢) نهاية (ك ٤/ ٢٩٠/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥١)، حديث رقم (٤٢)، الإسناد الثاني.\nوأخرجه البخاري من طريق نافع عن ابن عمر، في اللباس، باب قول الله تعالى ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ﴾ حديث رقم (٥٧٨٣) انظر الفتح (١١/ ٤٢٣).\nمن فوائد الاستخراج:\n- تمييز أسامة بذكر اسمه تامًّا، وجاء عند مسلم مهملا.\n- ذكر متن حديث الليث، وأسامة، عن نافع تامًّا، ومسلم أحال على حديث مالك عن نافع.","vol":"16","page":618},{"text":"٩٠٢٦ - حدثنا الصاغاني، قال: أخبرنا (^١) أبو النضر، قال: أخبرنا الليث (^٢) بإسناده مثله (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) الليث بن سعد موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم والبخاري انظر حديث رقم (٩٠٢٥).","vol":"16","page":618},{"text":"٩٠٢٧ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^١) أخْبَرَه، عن نافع، وعبد الله بن دينار، وزيد بن أسلم، كلهم يخبرونه، عن عبد الله بن عمر أنَّ رسول الله ﷺ قال: \"لا ينظر الله يوم القيامة إلى من جَرَّ ثوبه خيلاء\" (^٢).\n_________\n(^١) مالك هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٢٥)، ورقمه في مسلم (٤٢).","vol":"16","page":619},{"text":"٩٠٢٨ - حدثنا أبو المثنى (^١)، قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية، عن نافع (^٢)، عن ابن عمر أن النبيّ ﷺ قال: \"إنّ الذي يجر ثيابَهُ من الخيلاء لا ينظر الله إليه يوم القيامة (^٣) (^٤).\n_________\n(^١) هو: معاذ بن المثنى.\n(^٢) نافع هو ملتقى إسناد المصنف مع مسلم.\n(^٣) جاء هذا الحديث في (ل) و(م) بعد حديث (٩٠٢٩).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٢٥)، ورقمه عند مسلم (٤٢).","vol":"16","page":619},{"text":"٩٠٢٩ - حدثنا أبو حميد العَوهِي (^١)، قال: حدثنا يحيى بن صالح، قال: حدثنا سليمان بن بلال، قال: حدثنا عبد الله بن دينار (^٢)، عن ابن عمر، أن النبيّ ﷺ قال بنحوه (^٣).\n_________\n(^١) العَوهِي: -بفتح العين المهملة، والواو، وكسر الهاء، الأنساب (٤/ ٢٦٠) - وهو: أحمد بن محمد بن المغيرة الأزدي الحمصي.\n(^٢) عبد الله بن دينار ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٢٥)، ورقمه في مسلم (٤٢).","vol":"16","page":619},{"text":"٩٠٣٠ - حدثنا أبو الحسن الميموني، قال: حدثنا أبو عبد الله محمد بن عبيد الأحدب، قال: حدثنا عبيد الله بن عمر (^١) ح\nوحدثنا موسى بن إسحاق القوّاس، قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله بن عمر ح\nوحدثنا قُرْبَزان (^٢)، قال: حدثنا يحيى بن سعيد، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"إنّ الذي يجر ثوبه من الخيلاء، لا ينظر الله إليه يوم القيامة\" (^٣).\n_________\n(^١) ملتقى إسناد المصنف في هذه الطريق مع مسلم في عبيد الله بن عمر، وفي طريق موسى بن إسحاق القواس الملتقى في عبد الله بن نمير، وفي طريق قربزان الملتقى في يحيى بن سعيد.\n(^٢) هكذا في النسخ: \"قربزان\" وفي المشتبه (ص ٥٤٩) وتبصير المنتبه (٣/ ١٢١٥): \"كُرْبَزَان\" -بالضم وبفتح الموحدة، ثم زاي- وهو عبد الرحمن بن محمد بن منصور البصري، وقد تقدمت ترجمته.\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥١)، حديث رقم (٤٢)، الإسناد الثاني.\nوأخرجه البخاري في اللباس، باب قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ …﴾ حديث رقم (٥٧٨٣)، انظر: الفتح (١١/ ٤٢٣).\nمن فوائد الاستخراج:\n- ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم أحال على رواية مالك، عن نافع.\n- تمييز عبيد الله بذكر اسم أبيه عمر، وجاء عند مسلم مهملًا.","vol":"16","page":620},{"text":"٩٠٣١ - حدثنا أبو جعفر الدارمي، وأبو أمية، قالا: حدثنا أبو النعمان ح (^١)\nوحدثنا الصومعي، قال: حدثنا سليمان بن حرب، وعارم (^٢)، قالوا: حدثنا حماد بن زيد (^٣)، عن أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"إنّ الذي يجر ثوبه من الخيلاء لا ينظر الله إليه يوم القيامة\" (^٤). اللفظ للصومعي.\n_________\n(^١) نهاية (ل ٧/ ١٠١/ أ).\n(^٢) عارم هو أبو النعمان محمد بن الفضل السدوسي.\n(^٣) حماد بن زيد هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، كتاب اللباس والزينة، باب تحريم جر الثوب خيلاء، (٣/ ١٦٥١)، حديث رقم (٤٢) الإسناد الثاني.\nوالبخاري كتاب اللباس، باب قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ …﴾ حديث رقم (٥٧٨٣)، انظر: الفتح (١١/ ٤٢٣).\nمن فوائد الاستخراج:\n- تمييز حماد بذكر اسم أبيه، وجاء عند مسلم مهملًا.\n- ذكر أبي عوانة لمتن حديث أيوب عن نافع تامًّا، ومسلم أحال على رواية مالك عن نافع.","vol":"16","page":621},{"text":"٩٠٣٢ - حدثنا الدَّبري، عن عبد الرزاق، عن معمر، عن أيوب (^١) بإسناده مثله (^٢).\n_________\n(^١) أيوب هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣١).","vol":"16","page":621},{"text":"٩٠٣٣ - حدثنا يزيد بن سنان، قال: حدثنا عثمان بن عمر، قال: أخبرنا قدامة بن موسى -وهو ابن عمر بن قدامة بن مظعون (^١) -، عن سالم بن عبد الله (^٢)، عن عبد الله بن عمر أن رسول الله ﷺ قال: \"لا ينظر الله إلى من جَرَّ ثوبه خيلاء\" (^٣).\n_________\n(^١) القرشي الجمحي المدني. ت / ١٥٣ هـ.\nوثقه ابن معين، وأبو زرعة، وذكره ابن حبان في الثقات.\nوقال الحافظ ابن حجر: \"ثقة\". انظر: التاريخ -رواية الدوري- (٢/ ٤٨٦)، الجرح والتعديل (٧/ ١٢٨)، الثقات (٧/ ٣٤٠)، التقريب (ص ٧٩٩).\n(^٢) سالم بن عبد الله هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢)، حديث رقم (٤٤). والبخاري من طريق سالم في كتاب اللباس، باب من جَرَّ إزاره من غير خيلاء، حديث رقم (٥٧٨٤)، انظر: الفتح (١١/ ٤٢٥).","vol":"16","page":622},{"text":"٩٠٣٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرني عمر بن محمد، عن أبيه، وسالم بن عبد الله، ونافع، عن عبد الله بن عمر أن رسول الله ﷺ قال: \"إنّ الذي يجر إزاره من الخيلاء، لا ينظر الله (^٢) إليه يوم القيامة\" (^٣).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٩١/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣٣)، ورقمه عند مسلم (٤٣).","vol":"16","page":622},{"text":"٩٠٣٥ - حدثنا أحمد بن موسى الحَمَّار (^١)، قال: حدثنا الحسن بن الربيع (^٢)، قال: حدثنا الحارث (^٣) بن عبيد أبو قدامة، عن أسماء بن عبيد [أبي] (^٤) جويرية (^٥) عن نافع (^٦)، عن ابن عمر أنَّه رأى على ابنه ثوبًا ممسكًا قد استرخى، فقال: ارفع ثوبك فإنِّي سمعت رسول الله ﷺ يقول: \"من جر ثوبه من الخيلاء لم ينظر الله إليه\" (^٧).\n_________\n(^١) الحمار -بفتح الحاء المهملة، والميم المشددة، بعدها الألف في آخرها الراء، الأنساب (٢/ ٢٥٣) -.\nوهو: أحمد بن موسى البزار. ت / ٢٨٦ هـ. ذكره ابن حبان في الثقات.\nانظر: الثقات (٨/ ٥٣)، تاريخ الإسلام حوادث سنة (٢٨١ - ٢٩٠ هـ) (ص ٩٠).\n(^٢) ابن سليمان البجلي، أبو علي الكوفي.\n(^٣) نهاية (ل ٧/ ١٠١/ ب).\n(^٤) في الأصل \"بن\" وصحّح في الحاشية.\n(^٥) هو: أسماء بن عبيد بن مخارق الضُّبعي. أبو الفضل البصري.\n(^٦) نافع هو ملتقى الإسناد مع مسلم.\n(^٧) أخرجه مسلم كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥١) حديث رقم (٤٢)، الإسناد الثاني.\nوالبخاري كتاب اللباس، باب قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ …﴾ حديث رقم (٥٧٨٣)، انظر: الفتح (١١/ ٤٢٣).","vol":"16","page":623},{"text":"٩٠٣٦ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا\n⦗٦٢٤⦘ شعبة (^١)، قال: أخبرني مسلم بن يَنَّاق (^٢)، قال: شهدت ابن عمر، ورأى رجلًا يجر إزاره فقال: ممن أنت؟ فانتصب، فإذا رجل (^٣) من بني ليث يعرفه ابن عمر، فقال: ارفع إزارك؛ فإنّي سمعت رسول الله ﷺ بأُذنيَّ هاتين يقول: \"من جَرَّ إزاره لا يريد بذلك إلا المخيلة، فإنّ الله لا ينظر إليه يوم القيامة\" (^٤).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) يناق: بفتح أوله، وتشديد النون، وآخره القاف. التقريب (ص ٩٤٢).\n(^٣) في الأصل: \"دخل\" وضبب عليها وكتب في الحاشية \"رجل\"، وكذلك هي في النسخ الأخرى.\n(^٤) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢)، حديث رقم (٤٥).\nولم يخرج البخاري طريق مسلم بن يناق عن ابن عمر، وأخرجه من طرق عن ابن عمر، منها طريق سالم عنه، في اللباس، باب من جر إزاره من غير خيلاء، حديث رقم (٥٧٨٤)، انظر: الفتح (١١/ ٤٢٥).","vol":"16","page":623},{"text":"٩٠٣٧ - حدثنا السلمي (^١)، والصاغاني، قالا: حدثنا يعلى بن عبيد، قال: حدثنا عبد الملك بن أبي سليمان (^٢)، عن مسلم بن يَنَّاق، قال: كنت مع ابن عمر في مجلس بمكة، فمرّ فتى مسبل إزاره، فقال: يا فتى ممن أنت؟ قال: من بني بكر، قال: أما تحب أن ينظر الله\n⦗٦٢٥⦘ إليك يوم القيامة؟ فقال: سبحان الله، بلى، قال: فارفع إزارك فإني سمعت أبا القاسم ﷺ بأُذنيَّ هاتين -وأومأ بأصبعيه إلى أذنيه- يقول: \"من جَرَّ إزاره لا (^٣) يريد إلا الخيلاء، لم ينظر الله ﷿ إليه يوم القيامة\" (^٤).\n_________\n(^١) هو: أحمد بن يوسف.\n(^٢) عبد الملك هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ١٠٢/ أ).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣٦)، ورقمه عند مسلم (٤٥) الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم لم يذكره وإنما قال: \" بمثله \"أي: بمثل حديث شعبة عن مسلم بن يناق.","vol":"16","page":624},{"text":"٩٠٣٨ - حدثنا السلمي (^١)، والصاغاني، قالا: حدثنا أبو نعيم (^٢)، قال: حدثنا إبراهيم بن نافع (^٣)، قال: عدت مسلم بن يَنَّاق، قال: كنت مع ابن عمر، فمر به رجل من بني بكر يجر إزاره، فسأله: من أنت؟ فانتصب له، فقال ابن عمر: سمعت أبا القاسم ﷺ يقول: \"من جَرَّ إزارهُ من الخيلاء لم ينظر الله إليه يوم القيامة\" (^٤).\n_________\n(^١) هو: أحمد بن يوسف.\n(^٢) هو: الفضل بن دكين.\n(^٣) إبراهيم بن نافع هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣٦)، ورقمه في مسلم (٤٥) الإسناد الثاني.","vol":"16","page":625},{"text":"٩٠٣٩ - حدثنا محمد بن إسماعيل بن سالم، وسعيد بن مسعود المروزي، قالا: حدثنا يحيى بن أبي بكير (^١)، قال: أخبرنا إبراهيم بن نافع، عن مسلم بن يَنَّاق أبي الحسن، قال: كنَّا مع ابن عمر جلوسًا فمرّ عليه إنسان من بني بكر يَجُرُّ إزارهُ. فدعاه ابن عمر فسأله ممن هو؟ فانتسب له، ثم قال عبد الله (^٢): سمعت أبا القاسم ﷺ يقول: \"من جَرَّ إزارهُ من الخيلاء لم ينظر الله إليه يوم القيامة\" (^٣) (^٤).\n_________\n(^١) يحيى هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٩١/ ب).\n(^٣) جاء هذا الحديث في (ل) و(م) بعد حديث رقم (٩٠٤٠).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣٦)، ورقمه عند مسلم (٤٥) الإسناد الثاني.","vol":"16","page":626},{"text":"٩٠٤٠ - حدثنا أبو الأزهر (^١)، قال: حدثنا عبد الله بن بكر، عن حاتم بن أبي صغيرة (^٢)، عن مسلم أبي الحسن، أَنَّه كان قاعدًا مع\n⦗٦٢٧⦘ عبد الله بن عمر فذكر نحوه (^٣).\n_________\n(^١) هو: أحمد بن الأزهر.\n(^٢) هو: حاتم بن مسلم القشيري، الباهلي -مولاهم-. ت / في حدود سنة ١٥٠ هـ.\nوأبو صغيرة: أبو أمه، وقيل: زوج أمه.\nوثقه ابن معين، وأحمد، وأبو زرعة، وأبو حاتم، والنسائي.\nانظر: العلل ومعرفة الرجال لأحمد -رواية عبد الله- (٢/ ٣٦)، الجرح والتعديل (٣/ ٢٥٧)، تهذيب الكمال (٥/ ١٩٤).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٣٦)، ورقمه عند مسلم (٤٥).\nمن فوائد الاستخراج: ذكر كنية مسلم بن يَنَّاق \"أبي الحسن\".","vol":"16","page":626},{"text":"٩٠٤١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد، عن ابن جريج (^١)، قال: سمعت محمد بن عباد بن جعفر، يقول: أمرت مسلم بن يسار (^٢) مولى نافع ابن عبد الحارث (^٣) أن يسأل ابن عمر، قال وأنا جالس بينهما: أسمعت من النبيّ ﷺ في الذي يجر إزاره خيلاء شيئًا؟ قال: نعم، سمعته يقول: \"لا ينظر الله إليه يوم القيامة\" (^٤).\nرواه روح، عن ابن جريج (^٥).\n_________\n(^١) ابن جريج هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١٠٢/ ب).\n(^٣) في الأصل: عبد الوارث. وضبب على الوارث وكتب في الحاشية: الحارث، وهو الصواب.\n(^٤) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٣)، حديث رقم (٤٦).\nوالبخاري كتاب اللباس، باب من جرّ إزاره من غير خيلاء، حديث رقم (٥٧٨٤)، انظر: الفتح (١١/ ٤٢٥).\n(^٥) ومن طريق روح أخرجه مسلم.","vol":"16","page":627},{"text":"٩٠٤٢ - حدثنا عيسى بن أحمد، قال: أخبرنا يزيد بن هارون، قال: أخبرنا شعبة (^١)، عن جبلة بن سحيم، عن ابن عمر، عن النبي ﷺ قال:\n⦗٦٢٨⦘ \"من جرّ ثوبًا من ثيابه، فإنّ الله لا ينظر إليه يوم القيامة\" (^٢).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢)، حديث رقم (٤٣)، الإسناد الثاني.\nوأخرجه البخاري من طريق محارب بن دثار عن ابن عمر، في كتاب اللباس، باب من جر ثوبه من الخيلاء، حديث رقم (٥٧٩٠) انظر: الفتح (١١/ ٤٣٠)، وقال بعد الحديث: تابعة جبلة بن سحيم عن ابن عمر.\nمن فوائد الاستخراج: ذكر متن الحديث تامًّا، ومسلم أحال على حديث سالم ونافع عن ابن عمر.","vol":"16","page":627},{"text":"٩٠٤٣ - حدثنا الصاغاني، أخبرنا أبو النضر ح\nوحدثنا أبو أُمَيَّة، قال: حدثنا أبو الوليد (^١)، قالا: حدثنا شعبة (^٢) بإسناده. \"من جَرَّ ثوبًا من ثيابه (^٣) لم ينظر الله إليه يوم القيامة\" (^٤).\n_________\n(^١) هو: هشام بن عبد الملك الطيالسي.\n(^٢) شعبة هو ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"فإن الله لم ينظر إليه\"، والتصحيح من (م)، و(ل).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢).","vol":"16","page":628},{"text":"٩٠٤٤ - حدثنا محمد بن إسماعيل الأحمسي، قال: حدثنا أَسباط بن محمد، عن الشيباني (^١)، عن جبلة بن سحيم، عن ابن عمر، قال: قال:\n⦗٦٢٩⦘ النبيّ ﷺ: \"من جر ثوبه من مَخِيلَةٍ لا ينظر الله إليه يوم القيامة\" (^٢).\n_________\n(^١) ملتقى الإسناد مع مسلم في الشيباني.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢) ورقمه عند مسلم (٤٣)، الإسناد الثاني.","vol":"16","page":628},{"text":"٩٠٤٥ - حدثنا الحسن بن عفان، قال: حدثنا أسباط بإسناده (^١)، قال: النبيّ ﷺ: \"الذي يَجُرُّ ثيابه من مخيلة لم ينظر الله إليه يوم القيامة\" (^٢).\n_________\n(^١) في (ل) زيادة: \"بمثل حديث الأحمسي\" ا. هـ، وملتقى الإسناد مع مسلم في الشيباني، وهو شيخ أسباط.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢)، ورقمه عند مسلم (٤٣) الإسناد الثاني.","vol":"16","page":629},{"text":"٩٠٤٦ - حدثنا عباس الدوري، قال: حدثنا محمد بن الصّلْت، قال: حدثنا منصور ابن أبي الأسود (^١)، عن الشيباني (^٢)، عن جبلة بن سحيم، ومحارب بن دثار، عن ابن عمر، قال: قال النبيّ ﷺ: \"من جر ثوبه مخيلة لا ينظر الله إليه يوم القيامة\" (^٣).\n_________\n(^١) نهاية (ل ٧/ ١٠٣/ أ)، وابن أبي الأسود هو: منصور بن حازم الليثي الكوفي.\n(^٢) ملتقى الإسناد في الشيباني.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢).","vol":"16","page":629},{"text":"٩٠٤٧ - حدثنا الصاغاني، قال: حدثنا أبو خيثمة (^١)، قال: حدثنا جرير، عن الشيباني (^٢)، عن محارب بن دثار، وجبلة بن سحيم، عن ابن\n⦗٦٣٠⦘ عمر قال: قال النبيّ ﷺ: \"من جر ثوبه مخيلة، لم ينظر الله إليه\" (^٣).\n_________\n(^١) هو: زهير بن حرب البغدادي.\n(^٢) الشيباني هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢).","vol":"16","page":629},{"text":"٩٠٤٨ - حدثنا أحمد بن ملاعب، قال: حدثنا (^١) ابن الأصبهاني (^٢)، قال: حدثنا إبراهيم بن الزبرقان، عن أبي إسحاق الشيباني (^٣)، عن محارب ابن دثار، وجبلة ابن سحيم، عن ابن عمر، عن النبيّ ﷺ مثله (^٤).\nكذا رواه علي بن مسهر، عن الشيباني، عن محارب، وجبلة (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٩٢/ أ).\n(^٢) هو: محمد بن سعيد بن سليمان.\n(^٣) أبو إسحاق الشيباني هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٢).\nمن فوائد الاستخراج: تمييز الشيباني بذكر كنيته، وجاء عند مسلم بن سبه فقط.\n(^٥) ومن طريق علي بن مسهر أخرجه مسلم، اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢) حديث رقم (٤٣)، الإسناد الثاني.","vol":"16","page":630},{"text":"٩٠٤٩ - حدثنا عمار بن رجاء، قال: حدثنا يزيد بن هارون، وأبو داود، قالا: حدثنا شعبة (^١)، عن محارب بن دثار، عن ابن عمر، أن النبيّ ﷺ قال: \"من جر ثوبه مخيلة لم ينظر الله إليه\" (^٢).\n_________\n(^١) شعبة هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٢)، حديث =\n⦗٦٣١⦘ = رقم (٤٣)، الإسناد الثاني.\nوأخرجه البخاري من طريق شعبة عن محارب بن دثار، كتاب اللباس، باب من جر ثوبه من الخيلاء، حديث رقم (٥٧٩١)، انظر: الفتح (١١/ ٤٣٠).","vol":"16","page":630},{"text":"٩٠٥٠ - حدثنا الصاغاني، قال: ثنا أبو النضر، قال: حدثنا شعبة (^١) بمثله (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٤٩).","vol":"16","page":631},{"text":"٩٠٥١ - حدثنا عبد الرحمن بن محمد بن منصور، قال: حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أنّ النبيّ ﷺ قال: \"إنّ الذي يجر ثوبه من الخيلاء لم ينظر الله إليه يوم القيامة\" (^٢).\nقال (^٣): فأخبرني سليمان (^٤) بن يسار أنّ أم سلمة ذكرت النساء،\n⦗٦٣٢⦘ فقال: أتركيه شبرًا، قالت: إذًا ينكشف عنها، قال: \"فذراع لا يزيد عليه\" (^٥).\n_________\n(^١) يحيى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥١)، حديث رقم (٤٢)، الإسناد الثاني.\nوالبخاري، كتاب اللباس، باب قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ …﴾ حديث رقم (٥٧٨٣)، انظر الفتح (١١/ ٤٢٣).\n(^٣) القائل هو: نافع مولى ابن عمر.\n(^٤) نهاية (ل ٧/ ١٠٣/ ب).\n(^٥) هذه الزيادة لم يخرجها مسلم، وسندها صحيح.\nوهي عند أبي داود في السنن (٤/ ٣٦٥)، حديث رقم (٤١١٨)، والنسائي في الكبرى (٥/ ٤٩٥) حديث رقم (٩٧٤٢)، وابن ماجه (٢/ ١١٨٥) حديث رقم (٣٥٨٠) كلهم من طريق عبيد الله بن عمر عن نافع، عن سليمان بن يسار عن أم سلمة به.","vol":"16","page":631},{"text":"<span data-type='title' id=toc-1205>بَيَانُ الخَبَرِ المُوجِبِ رَفْعَ الرَّجُلِ إزارَهُ إِلى أنصافِ السَّاقين، والتشديدِ عَلى من يَجْعَلُ (^١) دون الكَعْبَين.</span>\n_________\n(^١) في (م) و(ل): \"يجعله\".","vol":"16","page":633},{"text":"٩٠٥٢ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر الخولاني، قالا: حدثنا ابن وهب، قال: أخبرني عمر بن محمد، عن عبد الله بن واقد، عن عبد الله بن عمر، أنَّه قال: مررت على رسول الله ﷺ وفي إزاري استرخاء فقال: \"يا عبد الله ارفع إزارك\"؛ فرفعته. ثم قال: \"زِد\"؛ فزدته، فما زلت أتحراها بعد. فقال بعض القوم: أين؟ قال: أنصاف الساقين (^١).\n_________\n(^١) أخرجه مسلم كتاب اللباس، باب تحريم جر الثوب خيلاء (٣/ ١٦٥٣)، حديث رقم (٤٧).","vol":"16","page":633},{"text":"٩٠٥٣ - ز- حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: أخبرنا (^١) ابن وهب، أنَّ مالكًا أخبره، عن العلاء بن عبد الرحمن (^٢) عن\n⦗٦٣٤⦘ أبيه (^٣)، قال: سألت أبا سعيد الخدري عن الإزار، فقال: أنا أخبرك بعلم، سمعت رسول الله ﷺ يقول: \"إزْرَةُ المسلم إلى أنصاف ساقيه، لا جناح عليه فيما بينه وبين الكعبين، ما أسفل من ذلك في النار\"، قال ثلاث مرات: \"لا ينظر الله يوم القيامة إلى من جر إزاره بطرًا (^٤).\n_________\n(^١) في (ك): \"ثنا\".\n(^٢) ابن يعقوب الحُرَقي -مولى الحرقة- توفي سنة بضم وثلاثين ومائة.\nقال ابن سعد، وأحمد: \"ثقة\"، وقال ابن معين: \"ليس به بأس\"، وفي رواية: \"صالح الحديث\"، وقال أبو زرعة: \"ليس بأقوى ما يكون\"، وقال أبو حاتم: \"صالح\"، وقال النسائي: \"ليس به بأس\"، وقال الحافظ ابن حجر: \"صدوق ربما وهم\".\nانظر: تاريخ الدارمي (ص ١٧٣)، ومن كلام أبي زكريا -رواية الدقاق- (ص ١٠٧)، الجرح والتعديل (٦/ ٣٥٧)، تهذيب الكمال (٢٢/ ٥٢٠)، التقريب =\n⦗٦٣٤⦘ = (ص ٧٦١).\n(^٣) هو: عبد الرحمن بن يعقوب الجهني -مولاهم-.\n(^٤) هذا الحديث من الزوائد. وسند أبي عوانة حسن. وقد ذكر الحافظ في الفتح (١١/ ٤٢٨) هنا الحديث وقال: \"رجاله رجال مسلم\".\nوالحديث أخرجه: مالك في الموطأ (ص ٦٩٧)، وأبو داود في السنن (٤/ ٣٥٣) حديث رقم (٤٠٩٣)، عن حفص بن عمر، عن شعبة.\nوابن ماجه في السنن (٢/ ١١٨٣) حديث رقم (٣٥٧٣)، عن علي بن محمد، عن ابن عيينة.\nوالنسائي في الكبرى (٥/ ١٩٠) حديث رقم (٩٧١٥) عن محمد بن عبد الله، عن سفيان.\nكلهم عن العلاء بن عبد الرحمن، عن أبيه، عن أبي سعيد به.","vol":"16","page":633},{"text":"٩٠٥٤ - ز- حدثنا الترمذي (^١)، قال: حدثنا القعنبي (^٢)، عن مالك بإسناده مثله (^٣).\n_________\n(^١) هو: أبو إسماعيل محمد بن إسماعيل الترمذي.\n(^٢) هو: عبد الله بن مسلمة.\n(^٣) إسناده حسن، وتقدم تخريجه في حديث (٩٠٥٣).","vol":"16","page":634},{"text":"٩٠٥٥ - ز- حدثنا أبو داود الحراني (^١)، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^٢)، عن العلاء بإسناده (^٣) مثله (^٤).\nليس في الإزار مثل هذا الحديث (^٥).\n_________\n(^١) نهاية (ك ٤/ ٢٩٢/ ب).\n(^٢) هو ابن عيينة.\n(^٣) نهاية (ل ٧/ ١٠٤/ أ).\n(^٤) إسناده حسن، وتقدم تخريجه.\n(^٥) هذا من قول سفيان كما في \"إتحاف المهرة\" (٥/ ٢٩٥).","vol":"16","page":635},{"text":"٩٠٥٦ - ز- حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن العلاء بن عبد الرحمن، عن أبيه، قال: سألت أبا سعيد الخدري عن الإزار، فقال: قال رسول الله ﷺ: \"إزرة المسلم إلى نصف الساق، ولا حرج -أو قال: لا جناح- فيما بينه وبين الكعبين، ما كان أسفل من الكعبين في النَّار، من جَرَّ إزاره بطرًا لم ينظر الله إليه\" (^١).\n_________\n(^١) إسناده حسن، وتقدم تخريجه.","vol":"16","page":635},{"text":"٩٠٥٧ - ز- حدثنا أبو داود الحراني، وأبو خُراسان (^١)، قالا: حدثنا أبو زيد (^٢) ح\nوحدثنا أبو قلابة، قال: حدثنا بشر بن عمر، قالا: حدثنا شعبة\n⦗٦٣٦⦘ بإسناده مثله سواء (^٣) وزاد أبو زيد: على الخبير سقطت. بمثله. وقال: \"ما أسفل\"، رواه محمد بن يحيى (^٤) عن أبي عامر العقدي، عن شعبة (^٥).\n_________\n(^١) هو: محمد بن أحمد بن السكن، أبو بكر القطيعي.\n(^٢) هو: سعيد بن الربيع الحَرَشي العامري.\n(^٣) إسناده حسن، وتقدم تخريجه في حديث رقم (٩٠٥٣).\n(^٤) هو الذهلي، ولم أقف على الحديث من طريقه.\n(^٥) قوله: \"رواه محمد بن يحيى، عن أبي عامر العقدي، عن شعبة\" جاءت في الأصل قبل قوله: \"زاد أبو زيد … \" وكتب عليها مؤخر، وكتب على قوله \"زاد أبو زيد\" يقدم، فقدمتها كما أشار الناسخ، وجاءت في (م) و(ل) مثل ما أثبته، أما في (ك) فجاءت هذه الجملة \"رواه محمد بن يحيى … \" بعد حديث رقم (٩٠٥٨)، ولا وجه لها هناك.","vol":"16","page":635},{"text":"٩٠٥٨ - ز- حدثنا يوسف القاضي، قال: حدثنا أبو الربيع (^١)، قال: حدثنا إسماعيل بن جعفر (^٢)، قال: حدثنا محمد بن عمرو، عن عبد الرحمن بن يعقوب مولى الحُرَقَة، عن أبي هريرة، عن رسول الله ﷺ قال: \"إزرة المؤمن إلى أنصاف الساقين\" (^٣).\n_________\n(^١) هو: سليمان بن داود الظهراني.\n(^٢) ابن أبي كثير، الأنصاري الزرقي.\n(^٣) في (ل) زيادة: \"ذكر محمد بن يحيى أن كلا الحديثين محفوظان\". ا. هـ وهذا الحديث من الزوائد، وسنده حسن.\nوأخرج الحديث النسائي في الكبرى (٥/ ٤٩٠) حديث رقم (٩٧١٢) من طريق يزيد بن هارون، عن محمد بن عمرو، عن عبد الرحمن بن يعقوب، عن أبي هريرة به، =\n⦗٦٣٧⦘ = ورواه أيضًا من طريق أحمد بن إبراهيم، عن عبد الرحمن بن يعقوب به.\nقال المزي في تحفة الأشراف (١٠/ ٢٣٩): \"قال الذهلي محمد بن يحيى: كلا الحديثين محفوظان\". ا. هـ ويعني: حديث أبي سعيد السابق، وحديث أبي هريرة هذا.\nوقال الحافظ في الفتح (١١/ ٤٢٨): \"صحح النسائي كلا الحديثين\".\nوأصل حديث أبي هريرة في البخاري من طريق سعيد المقبري عنه، ولفظه: \"ما أسفل الكعبين من الإزار في النار\".","vol":"16","page":636},{"text":"<span data-type='title' id=toc-1206>بَيَانُ الخَبَرِ النَّاهي عَن خَاتم الذَّهَب والتَّشدِيدِ فِيهِ.</span>","vol":"16","page":637},{"text":"٩٠٥٩ - حدثنا سعيد بن مسعود السلمي، قال: حدثنا حجاج بن محمد، [ح] (^١).\nوحدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود، قال: حدثنا شعبة (^٢)، عن قتادة (^٣)، عن النضر بن أنس، عن بشير بن نَهِيكٍ، عن أبي هريرة، أنّ النبيّ ﷺ نهى عن خاتم الذهب (^٤).\n_________\n(^١) التحويل زيادة من (م)، وهو مناسب هنا.\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ١٠٤/ ب).\n(^٤) أخرجه مسلم في اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٤) حديث رقم (٥١).\nوالبخاري كتاب اللباس، باب خواتيم الذهب، حديث رقم (٥٨٦٤) انظر: الفتح (١١/ ٥٠٠).","vol":"16","page":637},{"text":"٩٠٦٠ - حدثنا أبو قلابة، قال: حدثنا عمرو بن مرزوق، قال: أخبرنا (^١) شعبة (^٢) بمثله (^٣).\n_________\n(^١) في (ك): حدثنا.\n(^٢) شعبة ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٥٩).","vol":"16","page":638},{"text":"٩٠٦١ - حدثنا أبو زرعة عبد الرحمن بن عمرو الدمشقي، وعلي بن عبد الرحمن. يعني ابن المغيرة المخزومي، قالا: حدثنا ابن أبي مريم (^١) ح\nوحدثنا الصاغاني، قال: أخبرنا (^٢) ابن أبي مريم، قال: أخبرنا محمد بن جعفر بن أبي كثير، قال: أخبرنا إبراهيم بن عقبة، عن كريب مولى ابن عباس، عن ابن عباس، أن النبيّ ﷺ رأى خاتمًا من ذهب في يد رجل، فنزعه، وطرحه، وقال: \"يعمد أحدكم إلى جمرة من نار فيجعلها (^٣) في يده\".\nفقيل للرجل بعد ما ذهب رسول الله ﷺ خُذ خاتمك انتفع به.\nقال: لا، والله لا أخذه أبدًا بعد ما طرحه رسول الله ﷺ (^٤).\n⦗٦٣٩⦘ قال الصاغاني: في يد رجل.\n_________\n(^١) ابن أبي مريم هو ملتقى إسناد المصنف مع مسلم.\n(^٢) في (ك): حدثنا.\n(^٣) نهاية (ك ٤/ ٢٩٣/ أ).\n(^٤) أخرجه مسلم، كتاب اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٥) =\n⦗٦٣٩⦘ = حديث رقم (٥٢).","vol":"16","page":638},{"text":"٩٠٦٢ - حدثنا كِيْلَجهَ (^١)، قال: حدثنا ابن أبي مريم (^٢) بمثله (^٣)\n_________\n(^١) هو: محمد بن صالح البغدادي.\n(^٢) ابن أبي مريم هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٩٠٦١).","vol":"16","page":639},{"text":"<span data-type='title' id=toc-1207>بَيَانُ اتخَاذِ النّبيِّ ﷺ خَاتَمَ الذّهبِ، وتَختُمُه بهِ في الابتداءِ، وطَرْحهِ بعه لُبْسِه، وحَظْرِه على نَفْسِه لبسه، وكان يجعل فَصَّهُ مِن قِبل كَفِّهِ.</span>","vol":"16","page":640},{"text":"٩٠٦٣ - حدثنا يعقوب بن عبيد أبو يوسف النَّهْرُتِيري -ببغداد-، قال: حدثنا أبو أسامة (^١)، قال: حدثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، أنّ النبيّ ﷺ (^٣) اتخذ خاتمًا من ذهب فجعل فصه مما يلي باطن كفه، فاتخذ الناس خواتيم الذهب، فلمَّا رآهم قد اتخذوا رمى به، وقال: \"لا ألبسه أبدًا\" (^٤).\n_________\n(^١) هو: حماد بن أسامة.\n(^٢) ملتقى إسناد المصنف مع مسلم هو عبيد الله بن عمر.\n(^٣) نهاية (ل ٧/ ١٠٥/ أ).\n(^٤) أخرجه مسلم كتاب اللباس، باب تحريم الذهب على الرجال (٣/ ١٦٥٥) حديث رقم (٥٣)، الإسناد الثاني.\nوأخرجه البخاري من طريق أبي أسامة، عن عبيد الله بن عمر، في اللباس، باب خاتم الفضة، حديث رقم (٥٨٦٦)، انظر: الفتح (١١/ ٥٠٣).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن الحديث تامًّا، ومسلم لم يذكره وأحال به على حديث الليث عن نافع.","vol":"16","page":640},{"text":"٩٠٦٤ - حدثنا يوسف بن يعقوب، قال: حدثنا محمد بن أبي بكر، وعلي بن عبد الله -واللفظ لعلي-، قالا: حدثنا يحيى بن\n⦗٦٤١⦘ سعيد (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر أنّ النبيّ ﷺ اتخذ خاتمًا من ذهب، وجعل فصه مما يلي كفه، فاتخذه الناس، فرمى به، واتخذ خاتمًا من وَرِق أو فضة (^٢).\n_________\n(^١) يحيى بن سعيد هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩٠٦٣).\nوأخرجه البخاري من طريق يحيى، عن عبيد الله، في اللباس، باب خواتيم الذهب، حديث رقم (٥٨٦٥) انظر الفتح (١١/ ٥٠٠).\nوقوله: \"واتخذ خاتمًا من ورق أو فضة\" ليست في مسلم من هذا الطريق، وهي في البخاري.","vol":"16","page":640},{"text":"٩٠٦٥ - حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث (^١) ح\nوحدثني حَبَشي (^٢) بن عمرو بن الربيع بن طارق، قال: حدثني أبي،\n⦗٦٤٢⦘ قال: أخبرني الليث بن سعد، عن نافع، عن ابن عمر، عن رسول الله ﷺ أنَّه اصطنع خاتمًا من ذهب، وكان يجعل فصه من داخل فرمى به، وقال: \"والله لا ألبسه أبدًا\". فنبذ الناس خواتيمهم (^٣).\n_________\n(^١) الليث ملتقى الإسناد مع مسلم.\n(^٢) في (ل) \"وحشي\"، وما في الأصل هو الصواب، وحَبَشي: بفتح الحاء والباء. وضبطه الدارقطني بضم الحاء وسكون الباء، قال ابن ماكولا: \"الأول أصح\" وقال أيضًا في تهذيب مستمر الأوهام في ضبط الدارقطني: \"وهذا وهم\".\nانظر: الإكمال (٢/ ٣٨٥)، تهذيب مستمر الأوهام (ص ٢٢٢)، المؤتلف والمختلف للدارقطني (٢/ ٩٤٩).\nوحَبَشِي: لقب، واسمه طاهر بن عمرو بن الربيع، كذا نقله ابن ماكولا عن ابن يونس في تاريخ المصريين. (وقد تقدم طاهر بن عمرو). =\n⦗٦٤٢⦘ = انظر: الإكمال (٢/ ٣٨٥)، تهذيب مستمر الأوهام (ص ٢٢٣)، توضيح المشتبه (٣/ ٦٠٨).\n(^٣) أخرجه مسلم، كتاب اللباس، باب تحريم الذهب على الرجال (٣/ ١٦٥٥) حديث رقم (٥٣).\nوالبخاري من طريق الليث، عن نافع به في الأيمان والنذور، باب من حلف على الشيء وإن لم يُحلف، حديث رقم (٦٦٥١)، انظر: الفتح (١٣/ ٣٨٦).","vol":"16","page":641},{"text":"٩٠٦٦ - حدثنا الصاغاني، قال: حدثنا أبو النضر، قال: أخبرنا (^١) الليث (^٢) بإسناده مثله (^٣).\n_________\n(^١) في (ك): حدثنا.\n(^٢) الليث ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٦٥).","vol":"16","page":642},{"text":"٩٠٦٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، عن ابن جريج، قال: أخبرنا موسى بن عقبة (^٢)، عن نافع، أنه سمع ابن عمر يخبر، أن رسول الله ﷺ صنع خاتمًا من ذهب، وكان إذا لبسه جعل فصه من داخل،\n⦗٦٤٣⦘ فصنع الناس خواتيم (^٣) من ذهب (^٤)، ثم إن رسول الله ﷺ (^٥) جلس على المنبر، فنزعه فقال: \"إنّي كنت صنعت هذا الخاتم، وكنت ألبسه، وأجعل فصه من داخل، وإني والله لا ألبسه أبدًا\". فنبذ رسول الله ﷺ الخاتم فنبذ الناس خواتيمهم (^٦).\n_________\n(^١) هو: ابن محمد المصيصي.\n(^٢) موسى بن عقبة هو موضع الالتقاء مع مسلم.\n(^٣) في الأصل: \"خواتيماه\".\n(^٤) نهاية (ك ٤/ ٢٩٣/ ب).\n(^٥) نهاية (ل ٧/ ١٠٥/ ب).\n(^٦) أخرجه مسلم كتاب اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٥) حديث (٥٣)، الإسناد الثالث، والبخاري، اللباس، باب خاتم الفضة، حديث رقم (٥٨٦٦)، انظر: الفتح (١١/ ٥٠٣).\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث موسى بن عقبة، عن نافع تامًّا، ومسلم أحال به على حديث الليث، عن نافع.","vol":"16","page":642},{"text":"٩٠٦٨ - حدثنا هلال بن العلاء، قال: حدثنا حسين بن عياش، قال: حدثنا زهير (^١)، قال: حدثنا موسى بن عقبة (^٢)، قال: وأخبرني نافع، أنّه سمع عبد الله بن عمر يخبر أنّ النبيّ ﷺ صنع خاتمًا من ذهب، وكان إذا لبسه جعل فصَّهُ من داخل، فصنع الناس خواتيم (^٣) من ذهب، ثم إنّ رسول الله ﷺ جلس على المنبر، فنزعه، فقال: \"إني كنت صنعت هذا\n⦗٦٤٤⦘ الخاتم، وكنت ألبسه، وأجعل فصه من داخل، وإني والله لا ألبسه أبدًا\". فنبذ رسول الله ﷺ الخاتم، فنبذ الناس خواتيمهم (^٤).\n_________\n(^١) هو: ابن معاوية.\n(^٢) موسى بن عقبة هو موضع الالتقاء مع مسلم.\n(^٣) في الأصل: \"خواتيما\".\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٦٧).","vol":"16","page":643},{"text":"٩٠٦٩ - حدثنا الدبري، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب (^١)، عن نافع، عن ابن عمر، قال: اتخذ رسول الله ﷺ خاتمًا من ذهب، وجعل فصه من داخل، قال: فبينا هو يخطب فقال: \"إنّي اصطنعت خاتمًا، وكنت ألبسه، وأجعل فصه من داخل، وإنِّي والله لا ألبسه أبدًا\". فنبذه، فنبذ الناس خواتيمهم (^٢).\n_________\n(^١) أيوب هو موضع الالتقاء مع مسلم.\n(^٢) نهاية (ل ٧/ ١٠٦/ أ)، والحديث أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٥)، ورقمه في مسلم (٥٣)، الإسناد الثالث.","vol":"16","page":644},{"text":"٩٠٧٠ - حدثنا الصاغاني، قال: حدثنا أبو الربيع (^١)، قال: حدثنا حماد بن زيد، عن أيوب (^٢)، عن نافع، عن ابن عمر، قال: اتخذ النبيّ خاتمًا من فضة، وجعل فصه من باطن كفه (^٣).\n_________\n(^١) هو: سليمان بن داود الزهراني.\n(^٢) أيوب هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٦٧)، ورقمه في مسلم (٥٣)، الإسناد الثالث.","vol":"16","page":644},{"text":"٩٠٧١ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب (^١)، قال: أخبرني أسامة بن زيد، عن نافع، عن ابن عمر، عن رسول الله ﷺ أنَّه صنع خاتمًا من ذهب. [ح] (^٢).\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^٣)، عن أسامة بن زيد، وغيره، أن نافعًا أخبرهم، عن عبد الله بن عمر، عن النبيّ ﷺ أنَّه اصطنع خاتمًا من ذهب، وكان فصَّهُ من داخل إذا لبسه، فلمَّا رآه الناس صنعوا خواتيم، فقام رسول الله ﷺ على المنبر (^٤)، فنزع خاتمه، فقال: \"إنّي كنت ألبس هذا الخاتم، فلمَّا رأيتموني صنعت هذا الخاتم صنعتموها، فوالله لا ألبسه أبدًا\".\nفنبذ رسول الله ﷺ الخاتم، ونبذ الناس خواتيمهم (^٥).\n_________\n(^١) ابن وهب هو الملتقى مع مسلم.\n(^٢) \"ح\" زيادة من (ل) و(م).\n(^٣) ابن وهب هو ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ك ٤/ ٢٩٤/ أ).\n(^٥) أخرجه مسلم كتاب اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٥) حديث رقم (٥٣) الإسناد الثالث.\nوالبخاري كتاب اللباس، باب خواتيم الذهب، حديث رقم (٥٨٦٥) انظر الفتح (١١/ ٥٠٠).\nمن فوائد الاستخراج: تمييز أسامة، فقد جاء عند مسلم مهملًا.","vol":"16","page":645},{"text":"<span data-type='title' id=toc-1208>بَابُ اتخاذِ النبيّ ﷺ خَاتَمًا مِن وَرِق (^١)، وطَرْحِه لمّا رأى الناسَ لَبِسُوا (^٢)، والدَّليلُ عَلى إباحةِ الخاتمِ للإِمَامِ، وَكراهِيَةِ اتخاذِه لِرَعيتهِ.</span>\n_________\n(^١) الورق -بفتح الواو، وكسر الراء، ويجوز إسكانها-: الفضة، وقيل الورق يختص بالمصكوك. انظر: النهاية (٥/ ١٧٥)، الفتح (١١/ ٥٠٣).\n(^٢) في (م): \"لبسوه\".","vol":"16","page":646},{"text":"٩٠٧٢ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا إبراهيم بن سعد (^١)، عن ابن شهاب، عن أنس بن مالك أنَّه أبصر في يد الرسول ﷺ خاتمًا من وَرِق يومًا واحدًا، قال: فصنع الناس الخواتيم، من وَرِق فلَبِسوه، فطرح رسول الله ﷺ خاتمه، فطرح الناس خواتيمهم (^٢).\n_________\n(^١) إبراهيم بن سعد موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم كتاب اللباس، باب في طرح الخواتيم (٣/ ١٦٥٧) حديث رقم (٥٩).\nوالبخاري كتاب اللباس، باب، حديث رقم (٥٨٦٨) انظر: الفتح (١١/ ٥٠٤).","vol":"16","page":646},{"text":"٩٠٧٣ - حدثنا أبو داود الحراني، قال: حدثنا محمد بن خالد بن عَثْمة (^١)، قال: حدثنا إبراهيم بن سعد (^٢)، قال: أخبرني ابن شهاب بإسناده\n⦗٦٤٧⦘ رأيت في يد النبيّ ﷺ خاتمًا من فضة، فاتخذ الناس خواتيم (^٣)، فطرحه النبيّ ﷺ، فطرحَ النّاسُ خواتيمهم (^٤) (^٥).\n_________\n(^١) عثمة: -بفتح العين، وسكون الثاء المعجمة بثلاث، الإكمال (٦/ ١٤٢) - وهو: محمد بن خالد، ابن عثمة البصري، وعثمة يقال: إنها أمه.\n(^٢) إبراهيم بن سعد هو ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"خواتيما\".\n(^٤) جاء هذا الحديث في (م) و(ل) بعد حديث (٩٠٧٥).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٢).","vol":"16","page":646},{"text":"٩٠٧٤ - حدثنا يوسف (^١)، قال: حدثنا داود بن منصور، قال: حدثنا إبراهيم (^٢) بمثله (^٣) (^٤).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم المصيصي.\n(^٢) إبراهيم -وهو ابن سعد- هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٢).\n(^٤) هذا الحديث ليس في (م).","vol":"16","page":647},{"text":"٩٠٧٥ - حدثنا أبو إبراهيم الزهري (^١)، قال: سمعت علي بن الجعد (^٢)، يقول: سألنا شعبة (^٣) عن شيء من حديث [سعد بن إبراهيم] (^٤) فقال: أين أنتم عن ابنه؟ فقلنا: وأين ذلك بالمدينة؟ قال: هو ها هنا نازل على عمارة بن حمزة، فأتيناه، فوجدناه نكِدا، فحدثني علي بن\n⦗٦٤٨⦘ الجعد، قال: أخبرني إبراهيم بن سعد (^٥)، قال: سمعت ابن شهاب يقول: سمعت أنس بن مالك يقول: اتخذ رسول الله ﷺ خاتمًا من ورق، فاتخذ الناس، فطرح رسول الله ﷺ خاتمه، فطرح الناس خواتيمهم (^٦).\nقال (^٧): وسمعت عليّ بن الجعد، يقول: شعبة أخبرنا، عن إبراهيم بن سعد، عن ابن شهاب، عن أنس بن مالك بهذا الحديث.\nقال أبو عوانة: قلت لابن خراش (^٨): أخاف أن يكون أبو إبراهيم غلط على عليّ بن الجعد، فقال: أبو إبراهيم كان أفضل من علي بن (^٩) الجعد كذا وكذا مرة، أحسبه قال: مائة مرة.\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم.\n(^٢) ابن عبيد، الجوهري، أبو الحسن البغدادي.\n(^٣) نهاية (ل ٧/ ١٠٦/ ب).\n(^٤) في جميع النسخ: إبراهيم بن سعد، وفي إتحاف المهرة (٢/ ٢٩٠) سعد بن إبراهيم، وهو الصواب. وفي حاشية الأصل قبالة إبراهيم بن سعد: \"كذا فيه\".\n(^٥) إبراهيم بن سعد هو ملتقى الإسناد مع مسلم.\n(^٦) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٢).\n(^٧) القائل: أبو إبراهيم الزهري، شيخ أبي عوانة.\n(^٨) ابن خراش هو: عبد الرحمن بن يوسف بن سعيد البغدادي (ت ٢٨٣ هـ).\n(^٩) نهاية (ك ٤/ ٢٩٤/ ب).","vol":"16","page":647},{"text":"٩٠٧٦ - حدثنا محمد بن عُزيز الأَيلي، قال: حدثنا سلامة بن روح، عن عقيل، عن الزهري (^١)، عن أنس، أنَّه رأى في يد رسول الله ﷺ خاتمًا من وَرِقٍ، وذكر مثله (^٢).\n_________\n(^١) الزهري موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٢).","vol":"16","page":648},{"text":"٩٠٧٧ - حدثنا يوسف بن سعيد المصيصي، قال: حدثنا حجاج (^١) ح\nوحدثنا أبو الأزهر (^٢)، قال: حدثنا روح بن عبادة (^٣) ح\nوحدثنا يعقوب بن سفيان الفارسي، قال: حدثنا أبو عاصم (^٤)، كلهم عن ابن جريج، قال: أخبرني زياد بن سعد، أن ابن شهاب، أخبره، أنَّ أنس بن مالك أخبره أنَّه رأى في يد رسول الله ﷺ خاتمًا من وَرِق يومًا واحدًا، ثم إنَّ الناس اصطنعوا الخواتيم من وَرِق، ولبسوها، فطرح النبيّ ﷺ فطرح الناس خواتيمهم (^٥).\n_________\n(^١) هو ابن محمد المصيصي.\n(^٢) هو: أحمد بن الأزهر.\n(^٣) روح بن عبادة هو ملتقى الإسناد من طريق أبي الأزهر، ومن طريق يعقوب بن سفيان الملتقى في أبي عاصم؛ ومن طريق يوسف بن سعد الملتقى مع مسلم في ابن جريج.\n(^٤) نهاية (ل ٧/ ١٠٧/ أ).\n(^٥) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٢)، ورقمه عند مسلم (٦٠) الإسناد الأول والثاني.","vol":"16","page":649},{"text":"<span data-type='title' id=toc-1209>بَيانُ العِلّةِ التي اتَّخذَ لها النَّبِيُّ ﷺ الخَاتَمَ، وَصِفَة فَصِّه، وَلبسِه في إِصْبَعهِ.</span>","vol":"16","page":650},{"text":"٩٠٧٨ - حدثنا أبو عوف البُزُوري (^١)، وابن أبي العوام (^٢)، قالا: حدثنا عبد الوهاب بن عطاء، قال: حدثنا سعيد بن أبي عروبة، عن قتادة (^٣)، عن أنس، أنّ النبيّ ﷺ أراد أن يكتب إلى كسرى وقيصر، فقيل إنّهم لا يقبلون كتابًا إلا بخاتم، فاتخذ خاتمًا من فضه نقشه محمد رسول الله (^٤).\n_________\n(^١) هو: عبد الرحمن بن مرزوق.\n(^٢) هو: محمد بن أحمد بن أبي العوام بن يزيد التميمي.\n(^٣) قتادة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم: كتاب اللباس، باب في اتخاذ النبي ﷺ خاتمًا لما أراد أن يكتب إلى العجم (٣/ ١٦٥٧) حديث رقم (٥٦).\nوأخرجه البخاري من طريق سعيد عن قتادة في كتاب اللباس، باب نقش الخاتم، حديث رقم (٥٨٧٢) انظر: الفتح (١١/ ٥١٠).","vol":"16","page":650},{"text":"٩٠٧٩ - أخبرنا أحمد بن عصام، قال: حدثنا معاذ بن هشام (^١)، قال: حدثنا أَبي، عن قتادة، عن أنس، أنّ النبيّ ﷺ كان أراد أن يكتب إلى العجم، فقيل له: إنّ العجم لا يقبلون إلا كتابًا عليه خاتم، فاصطنع\n⦗٦٥١⦘ خاتمًا من فضة، قال: كأنِّي أنظر إلى بياضه في كفه (^٢) (^٣).\n_________\n(^١) معاذ بن هشام هو ملتقى الإسناد مع مسلم.\n(^٢) جاء هذا الحديث في (ل) و(م) بعد حديث رقم (٩٠٨٠).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٧٨) ورقمه في مسلم (٥٧).","vol":"16","page":650},{"text":"٩٠٨٠ - حدثنا الدقيقي (^١)، والصاغاني، قالا: حدثنا أبو عاصم (^٢)، عن سعيد بن أبي عروبة، عن قتادة (^٣)، عن أنس، قال: اتخذ النبيّ ﷺ خاتمًا من فضة كان فيه محمد رسول الله (^٤).\n_________\n(^١) هو: محمد بن عبد الملك.\n(^٢) هو: الضحاك بن مخلد.\n(^٣) قتادة هو موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حدثنا رقم (٩٠٧٨).","vol":"16","page":651},{"text":"٩٠٨١ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج (^١)، قال: حدثني شعبة (^٢)، قال: سمعت قتادة يحدث (^٣)، عن أنس بن مالك، قال: أراد رسول الله ﷺ أن يكتب إلى الروم، فقيل: إنّهم لا يقبلون كتابًا إلا مختومًا، فاتخذ الرسول ﷺ خاتمًا من فضة، فكأني (^٤) أنظر إلى بياضه في يد رسول الله ﷺ، ونقشه:\n⦗٦٥٢⦘ محمد رسول الله (^٥). كذا رواه غندر (^٦).\n_________\n(^١) هو: ابن محمد المصيصي.\n(^٢) شعبة هو موضع الالتقاء مع مسلم.\n(^٣) نهاية (ل ٧/ ١٠٧ ب).\n(^٤) نهاية (ك ٤/ ٢٩٥/ أ).\n(^٥) أخرجه مسلم كتاب اللباس، باب في اتخاذ النبي ﷺ خاتمًا (٣/ ١٦٥٧) حديث رقم (٥٦).\nوأخرجه البخاري من طريق شعبة في كتاب العلم، باب ما يذكر في المناولة، حديث رقم (٦٥)، انظر: الفتح (١/ ٢١٠).\n(^٦) ومن طريق غندر أخرجه مسلم.","vol":"16","page":651},{"text":"٩٠٨٢ - حدثنا أبو الطيب طاهر بن خالد بن نزار (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا إبراهيم بن طهمان، قال: حدثني الحجاج بن الحجاج (^٣)، عن قتادة (^٤)، عن أنس بن مالك، قال: أراد رسول الله ﷺ أن يكتب إلى ملوك العجم، فقال له أناس من العجم عنده: إنَّهم لا يقبلون كتابًا إلا بخاتم، فاتخذ خاتمًا من فضةٍ، كأني أنظر إلى بياضه في كفه، ثم نقش: محمد رسول الله ﷺ (^٥).\n_________\n(^١) ابن المغيرة بن سليم الغساني.\n(^٢) هو: خالد بن نزار بن المغيرة الغساني.\n(^٣) الباهلي، البصري، الأحول.\n(^٤) قتادة هو موضع الالتقاء مع مسلم.\n(^٥) أخرجه مسلم والبخاري انظر حديث رقم (٩٠٨١).","vol":"16","page":652},{"text":"٩٠٨٣ - حدثنا محمد بن كثير الحراني، قال: حدثنا يحيى بن يعلى بن الحارث (^١)، قال: حدثنا زائدة، قال: حدثنا عبيد الله بن\n⦗٦٥٣⦘ عمر (^٢)، عن نافع، عن ابن عمر، قال: اتخذ رسول الله ﷺ خاتمًا من ورق، وكان يختم به الصحف (^٣).\n_________\n(^١) \"يحيى بن يعلى بن الحارث\" سقط من (ل). وهو التيمي الكوفي. ت / ١٨٠ هـ.\nوثقه أبو حاتم، وذكره ابن حبان في الثقات، وقال ابن حجر: \"ثقة\". =\n⦗٦٥٣⦘ = انظر: الجرح والتعديل (٩/ ١٦٧)، الثقات (٩/ ٢٦١)، تهذيب الكمال (٣٢/ ٤٨)، التقريب (ص ١٠٧٠).\n(^٢) عبيد الله بن عمر هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم، في اللباس، باب لبس النبي ﷺ خاتمًا من ورق (٣/ ١٦٥٦) حديث رقم (٥٤).\nوأخرجه البخاري في اللباس، باب خواتيم الذهب، حديث رقم (٥٨٦٥) انظر: الفتح (١١/ ٥٠٠).\nوقوله: \"كان يختم به الصحف\" ليست عندهما من حديث ابن عمر، وسندها صحيح عند أبي عوانة، ولم أجدها فيما بين يدي من الأصول الحديثية، ومعناها في حديث أنس المتقدم.","vol":"16","page":652},{"text":"٩٠٨٤ - حدثنا يونس بن عبد الأعلى، وأبو عبيد الله (^١)، قالا: حدثنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن أنس بن مالك، قال: كان خاتم رسول الله ﷺ من فضة، وكان فصه حبشيًّا (^٣) (^٤).\n_________\n(^١) هو: أحمد بن عبد الرحمن الوهبي.\n(^٢) ابن وهب هو موضع الالتقاء مع مسلم.\n(^٣) حبشي: يحتمل أنَّه أراد أن معناها من الجزع، أو العقيق لأن معدنهما من اليمن والحبشة، وقيل: المراد أنَّه أسود. انظر: النهاية (١/ ٣٣٠).\n(^٤) أخرجه مسلم، كتاب اللباس، باب في خاتم الورق فصه حبشي (٣/ ١٦٥٨) حديث رقم (٦١).","vol":"16","page":653},{"text":"٩٠٨٥ - حدثنا أبو أمية، قال: حدثنا يعقوب بن محمد الزهري، قال: حدثنا طلحة بن يحيى (^١)، قال: حدثنا يونس بن يزيد، عن الزهري، عن أنس ابن مالك، قال: كان فص خاتم رسول الله (^٢) ﷺ حبشيًّا أسودًا (^٣).\n_________\n(^١) طلحة بن يحيى هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١٠٨/ أ).\n(^٣) أخرجه مسلم، انظر حديث رقم (٩٠٨٤)، ورقمه في مسلم (٦٢).","vol":"16","page":654},{"text":"٩٠٨٦ - حدثنا أبو أمية، قال: حدثنا يحيى بن نصر بن حاجب (^١)، قال: حدثنا يونس بن يزيد (^٢)، عن ابن شهاب، عن أنس بن مالك، أنّ رسول الله ﷺ لبس خاتمًا (^٣) من فضة في يمينه فيه فصّ حبشي، قال: فكان يجعل فصّه مما يلي كفه (^٤).\n_________\n(^١) القرشي. ت / ٢١٥ هـ.\nقال الإمام أحمد: \"كان جهميًّا يقول بقول جهم، قدم بغداد فأول من دخل عليه بشر المريسي\"، وقال أبو حاتم: \"تكلم الناس فيه\"، وقال أبو زرعة: \"ليس بشيء\"، وذكره ابن حبان في الثقات. انظر: الجرح والتعديل (٩/ ١٩٣)، الثقات (٩/ ٥٤)، تاريخ بغداد (١٤/ ١٥٩ - ١٦٠).\n(^٢) يونس بن يزيد هو ملتقى الإسناد مع مسلم.\n(^٣) في الأصل \"خاتم\".\n(^٤) أخرجه مسلم، انظر حديث رقم (٩٠٨٤) ورقمه في مسلم (٦٢).","vol":"16","page":654},{"text":"٩٠٨٧ - حدثنا أبو داود الحراني، قال: حدثنا محمد بن سليمان،\n⦗٦٥٥⦘ قال: حدثنا شعيب بن أبي حمزة، عن الزهري (^١)، قال: أخبرني أنس بن مالك، أنّه رأى في إصبع رسول الله ﷺ خاتمًا من وَرِق يومًا واحدًا وذكر الحديث (^٢).\n_________\n(^١) الملتقى في الزهري.\n(^٢) أخرجه مسلم، كتاب اللباس، باب طرح الخواتيم (٣/ ١٦٥٧) حديث رقم (٥٩).\nوالبخاري كتاب اللباس، باب حديث رقم (٥٨٦٨)، انظر: الفتح (١١/ ٥٠٤).","vol":"16","page":654},{"text":"<span data-type='title' id=toc-1210>بَيَانُ الأَخْبَارِ المُبَيِّنَةِ أنَّ النبيّ ﷺ لَبِسَ خَاتَمَه في يَمِينهِ؛ فَصُّه في بَاطِن كَفِّه، والخَبرِ الدَّالِ على أنَّ لُبْسَه في يَمينِه مَنسُوخ </span>(^١).\n_________\n(^١) قوله: \"والخبر الدال على أنّ لبسه في يمينه منسوخ\" ليس في (ل).","vol":"16","page":656},{"text":"٩٠٨٨ - حدثنا عباس الدوري، قال: حدثنا ابن أبي أويس (^١)، قال: أخبرني سليمان بن بلال، عن يونس بن يزيد، عن ابن شهاب، عن أنس بن مالك، أنّ النبيّ ﷺ (^٢) لبس خاتم فضة فيه فصّ حبشي، كان يجعل فصّه في بطن كفه (^٣).\n_________\n(^١) ابن أبي أويس -وهو إسماعيل- ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٩٥/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب في خاتم الورق فصه حبشي (٣/ ١٦٥٨) حديث رقم (٦٢)، الإسناد الثاني.\nمن فوائد الاستخراج: ذكر أبي عوانة لمتن حديث إسماعيل بن أبي أويس عن سليمان بن بلال، ومسلم أحال به على رواية طلحة بن يحيى عن يونس.","vol":"16","page":656},{"text":"٩٠٨٩ - حدثنا إسماعيل بن صالح بن عمر أبو بكر الحُلْواني، قال: حدثنا ابن أبي أويس (^١) بمثله (^٢).\nوقال: لبس خاتم فضة في يمينه فيه فصّ حبشي، ثم ذكر بمثل\n⦗٦٥٧⦘ حديث العباس (^٣).\n_________\n(^١) ابن أبي أويس -وهو إسماعيل- ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، انظر حديث رقم (٩٠٩٦).\n(^٣) يقصد أن إسماعيل بن صالح زاد في روايته \"في يمينه\" وباقي الحديث كحديث عباس الدوري المتقدم، وهذه الزيادة عند مسلم من حديث طلحة بن يحيى، عن يونس بن يزيد، عن ابن شهاب به، وتقدم تخريجها في حديث رقم (٩٠٨٨).","vol":"16","page":656},{"text":"٩٠٩٠ - حدثنا أبو أمية، قال: حدثنا يحيى بن نصر بن حاجب، قال: حدثنا يونس بن يزيد (^١) بإسناده أنّ النبيّ ﷺ لبس خاتم فضة في يمينه فيه فصّ حبشي، فكان يجعل مما يلي كفه (^٢) (^٣).\n_________\n(^١) يونس هو ملتقى الإسناد مع مسلم.\n(^٢) هذا الحديث ليس في (م) و(ل).\n(^٣) أخرجه مسلم انظر حديث رقم (٩٠٨٨).","vol":"16","page":657},{"text":"٩٠٩١ - حدثنا سليمان بن سيف الحراني، قال: حدثنا مسلم (^١)، قال: حدثنا جويرية (^٢) بن أسماء، عن نافع (^٣)، عن ابن عمر، أن النبيّ ﷺ صنع خاتمًا من ذهب، وكان يجعل فصّه في بطن كفه إذا لبسه في يده اليمنى، وصنع الناس خواتيم (^٤) من ذهب، فجلس النبيّ ﷺ على المنبر فنزعه، وقال: إنِّي كنت ألبس هذا الخاتم،\n⦗٦٥٨⦘ وأجعل فصه في باطن كفي، فرمى به، وقال: \"والله لا ألبسه أبدًا\".\nفنبذ الناس خواتيمهم (^٥).\n_________\n(^١) هو مسلم بن إبراهيم.\n(^٢) نهاية (ل ٧/ ١٠٨/ ب).\n(^٣) نافع هو ملتقى الإسناد مع مسلم.\n(^٤) في الأصل: \"خواتيما\".\n(^٥) أخرجه مسلم، كتاب اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٥) حديث رقم (٥٣).\nوأخرجه البخاري من طريق جويرية، عن نافع، في اللباس، باب من جعل فص الخاتم في بطن كفه، حديث رقم (٥٨٧٦) انظر: الفتح (١١/ ٥١٢).","vol":"16","page":657},{"text":"٩٠٩٢ - حدثنا عبدان عبد الله بن أحمد بن موسى الجَوَالِيقي (^١) بعَسْكَر مُكْرَم (^٢)، قال: حدثنا سهل بن عثمان العسكري (^٣)، قال: حدثنا عقبة بن خالد، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النبيّ ﷺ اتخذ خاتمًا من ذهب، ولبسه في يمينه، ثم ألقاه، واتخذ خاتمًا من فضة ولبسه (^٤).\n_________\n(^١) الجواليقي: بفتح الجيم، والواو، وكسر اللام بعد الألف، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها القاف، الأنساب (٢/ ١٠٤).\n(^٢) عسكر مُكْرَم -بضم الميم، وسكون الكاف، وفتح الراء- بلد من نواحي خوزستان منسوب إلى مكرم بن معزاء الحارث.\nانظر: معجم البلدان (٤/ ١٢٣).\n(^٣) ملتقى المصنف مع مسلم في سهل بن عثمان.\n(^٤) أخرجه مسلم، اللباس، باب تحريم خاتم الذهب على الرجال (٣/ ١٦٥٥) حديث رقم (٥٣) الإسناد الثاني.\nوأخرجه البخاري من طريق عبيد الله، عن نافع، في اللباس، باب خواتيم الذهب، =\n⦗٦٥٩⦘ = حديث رقم (٥٨٦٥) انظر: الفتح (١١/ ٥٠٠).\nمن فوائد الاستخراج:\n-ذكر أبي عوانة لمتن حديث سهل بن عثمان، عن عقبة بن خالد، ولم يذكر مسلم متنه.\n- ذكر نسبة سهل بن عثمان \"العسكري\".","vol":"16","page":658},{"text":"٩٠٩٣ - وحدثني عَلِيَك (^١) وهو علي بن سعيد الرازي بمصر، قال: حدثنا سهل بن عثمان، قال: حدثنا عقبة بن خالد، عن عبيد الله، عن نافع، عن ابن عمر أنّ النبيّ ﷺ تختم في يمينه وذكر الحديث (^٢).\nأخرجه مسلم عن سهل بمثله.\n_________\n(^١) عَلِيَك: -بفتح العين، وكسر اللام، وفتح الياء المخففة، وآخره كاف- توضيح المشتبه (٦/ ٣٣٨ - ٣٣٩).\nوهو علي بن سعيد بن بشير بن مهران الرازي. ت / ٢٩٩ هـ.\nقال ابن يونس: \"كان يفهم ويحفظ\"، وقال الدارقطني: \"لم يكن بذاك\"، وقال مسلمة بن قاسم: \"كان ثقة عالمًا بالحديث\".\nانظر: سؤالات السهمي للدارقطني (ص ٢٤٤)، السير (١٤/ ١٤٦)، اللسان (٥/ ٣٤).\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩٠٩٢).","vol":"16","page":659},{"text":"<span data-type='title' id=toc-1211>بَيَانُ إِثباتِ تَخَتُّمِ النّبيّ ﷺ في الخِنْصِر (^١) مِن يَدِه اليُسْرَى.</span>\n_________\n(^١) الخِنْصَر: -بكسر الخاء والصاد- الأصبع الصغرى، وجمعها خناصر. انظر: الصحاح (٢/ ٦٤٦).","vol":"16","page":660},{"text":"٩٠٩٤ - حدثنا محمد بن عبد الملك (^١) الواسطي، وإبراهيم بن مرزوق، قالا: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة (^٢)، قال: أخبرنا ثابت أنهم سألوا أنس بن مالك: أكان لرسول الله ﷺ خاتم (^٣)؟ قال: نعم، قال: أَخّر النبيّ ﷺ (^٤) عشاء الآخرة ذات ليلة (^٥) وذكر الحديث، قال أنس: فكأنّي (^٦) أنظر إلى وبيص خَاتَمِه؛ ورفع يده اليسرى (^٧) (^٨).\n⦗٦٦١⦘ يقال هذا أصح من قوله في يمينه (^٩).\n_________\n(^١) كتب تحت عبد الملك في الأصل \"خ: عليك، وأظنه خطأ والله أعلم\" ا. هـ\n(^٢) حماد بن سلمة ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"خاتمًا\"، والتصحيح.\n(^٤) نهاية (ل ٧/ ١٠٩/ أ).\n(^٥) في (ك) و(م) و(ل) \"يوم\".\n(^٦) نهاية (ك ٤/ ٢٩٦/ أ).\n(^٧) أخرجه مسلم، كتاب المساجد، باب وقت العشاء وتأخيرها (١/ ٤٤٣) حديث رقم (٢٢٢)، وأخرجه مختصرًا في اللباس باب في لبس الخاتم في الخنصر (٣/ ١٦٥٩)، حديث رقم (٦٣).\nوعند مسلم في الموضعين: \"في الخنصر من يده اليسرى\" ولم يذكر أبو عوانة الخنصر مع أنَّه بوب له، فكأنّه لم يقع له لفظ مسلم. والله أعلم.\n(^٨) نهاية (ل ٧/ ١٠٩/ أ).\n(^٩) وممن قال كذا الإمام أحمد قال: \"التختم في اليسار أحب إليّ وهو أقوى وأثبت\".\nانظر: الخواتيم لابن رجب (ص ١٤٤).","vol":"16","page":660},{"text":"٩٠٩٥ - حدثنا أبو داود الحراني، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس، قال: أن خاتم النبيّ ﷺ وأشار بيساره أي أن خاتم النبيّ ﷺ كان في يساره (^٢).\nرواه مسلم عن أبي بكر بن خلاد، عن عبد الرحمن بن مهدي، عن حماد (^٣) (^٤).\n_________\n(^١) حماد بن سلمة ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، اللباس، باب في لبس الخاتم في الخنصر (٣/ ١٦٥٩) حديث رقم (٦٣).\n(^٣) في (ك) زيادة \"عن ثابت، عن أنس\".\n(^٤) أخرجه مسلم عن أبي بكر بن خلاد في الموضع المتقدم.","vol":"16","page":661},{"text":"<span data-type='title' id=toc-1212>بَيَانُ النَّهْي عن التَّخَتُّمِ في الإِصْبَعِ الوسطَى والَّتي تَلِيها، والتَّختُّمِ في طَرِفِ الأَصَابِعِ.</span>","vol":"16","page":662},{"text":"٩٠٩٦ - حدثنا الصاغاني، وأبو أمية، قالا: حدثنا موسى بن داود، قال: حدثنا شعبة (^١)، عن عاصم بن كليب، عن أبي بردة، عن عليّ أنّ النبيّ ﷺ نهى عن الثياب القِسِّية، والميثرة الحميراء، وعن التختم ها هنا، وها هنا، وأشار بالسبابة (^٢) والوسطى (^٣).\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم.\n(^٢) السَّبابة هي التي تلي الإبهام. الصحاح (١/ ١٤٥).\n(^٣) أخرجه مسلم، كتاب اللباس، باب النهي عن التختم في الوسطى والتي تليها (٣/ ١٦٥٩) حديث رقم (٦٤) الإسناد الثالث.\nوجاء الحديث عند مسلم بالشك \"أن أجعل خاتمي في هذه أو هذه\" وهذا الشك من عاصم بن كليب كما جاء بيانه عند أبي داود في السنن، كتاب الخاتم، باب ما جاء في خاتم الحديد (٤/ ٤٣٠) حديث رقم (٤٢٢٥)، وعند أبي عوانة في هذا الحديث وكذلك في الأحاديث الثلاثة بعده بلا شك \"ها هنا وها هنا، وأشار بالسبابة والوسطى\" وسنده في هذا الحديث على شرط مسلم.\nوقد أخرج الحديث بلا شك -أيضًا- الترمذي في السنن، اللباس، باب كراهية التختم في أصبعين (٤/ ٢١٨) حديث رقم (١٧٨٦) من طريق عاصم بن كليب به.\nورواه أيضًا النسائي في الصغرى (٨/ ١٧٧) حديث رقم (٥٢١٠) من طريق سفيان عن عاصم عن أبي بردة به.\nتنبيه: روى الحديث ابن ماجه في السنن (٢/ ١٢٠٣) قال: حدثنا أبو بكر بن أبي =\n⦗٦٦٣⦘ = شيبة، حدثنا عبد الله بن إدريس، عن عاصم، عن أبي بردة، عن علي، قال: \"نهاني رسول الله ﷺ أن أتختم في هذه وهذه -يعني الخنصر والإبهام\".\nوهذا سند صحيح لكن قوله \"يعني في الخنصر والإبهام\" غريب ولعله وهم من أحد الرواة لمخالفته لما جاء في مسلم وغيره ممن تقدم ذكرهم.","vol":"16","page":662},{"text":"٩٠٩٧ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود ح\nوحدثنا حميد بن عياش (^١) من كورة لُدّ (^٢)، قال: حدثنا مؤمل بن إسماعيل (^٣)، قالا: حدثنا (^٤) شعبة (^٥)، عن عاصم بن كليب، سمع أبا بردة، سمع عليًّا يقول: نهاني رسول الله ﷺ أن أتختم في الوسطى والتي تليها (^٦).\nواللفظ لأبي داود (^٧).\n_________\n(^١) الرملي، أبو الحسن.\n(^٢) لُدّ: -بالضم والتشديد- قرية قرب بيت القدس من نواحي فلسطين، وتبعد عن الرملة حوالي خمسة أكيال شرقًا. انظر: معجم البلدان (٥/ ١٥)، معجم بلدان فلسطين (ص ٦٣٧).\n(^٣) القرشي، العدوي -مولاهم- أبو عبد الرحمن البصري.\n(^٤) في (ك): \"أخبرنا\".\n(^٥) الملتقى مع مسلم في شعبة.\n(^٦) أخرجه مسلم انظر حديث رقم (٩٠٩٦).\n(^٧) نهاية (ل ٧/ ١٠٩/ ب).","vol":"16","page":663},{"text":"٩٠٩٨ - حدثنا يوسف بن مسلم، قال: حدثنا موسى بن داود،\n⦗٦٦٤⦘ قال: حدثنا شعبة (^١) بإسناده نهاني النبي ﷺ أن أتختم في هذه وهذه، وأشار إلى السبابة والوسطى (^٢).\n_________\n(^١) الملتقى في شعبة.\n(^٢) أخرجه مسلم انظر حديث رقم (٩٠٩٦).","vol":"16","page":663},{"text":"٩٠٩٩ - حدثنا الصاغاني، قال: حدثنا الأسود بن عامر، قال: حدثنا شعبة (^١)، عن عاصم بن كليب، عن أبي بردة، عن عليّ أنّ النبيّ ﷺ في أن يجعل الخاتم في إحدى السبابتين (^٢).\n_________\n(^١) شعبة ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩٠٩٦).","vol":"16","page":664},{"text":"٩١٠٠ - حدثنا العباس (^١)، قال: حدثنا أبو الجَوّاب (^٢)، قال: حدثنا عمار بن رزيق، عن عاصم بن كليب (^٣)، عن أبي بردة، عن عليّ أن النبي ﷺ نهاني أن ألبس خاتمي في هذه، أو هذه السبابة، والوسطى (^٤).\n_________\n(^١) في (ك): \"حدثنا عباس الدوري\".\n(^٢) هو: الأحوص بن جَوّاب الضبي.\n(^٣) عاصم بن كليب هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، كتاب اللباس، باب النهي عن التختم في الوسطى والتي تليها (٣/ ١٦٥٩) حديث رقم (٦٥).","vol":"16","page":664},{"text":"٩١٠١ - حدثنا إدريس بن بكر، قال: حدثنا مسدد ح\n⦗٦٦٥⦘ وحدثنا محمد بن حيويه، قال: حدثنا يحيى بن يحيى (^١)، قال: حدثنا أبو الأحوص، عن عاصم بن كليب، عن أبي بردة قال: قال عليّ: نهاني رسول الله ﷺ أن أتختم في (^٢) أصبعي هذه، أو هذه، وأومأ إلى الوسطى والتي تليها (^٣). واللفظ لمحمد بن حيويه.\nوقال إدريس: نهى رسول الله ﷺ أن أتختم في السبابة، والوسطى (^٤).\n_________\n(^١) يحيى بن يحيى هو ملتقى الإسناد مع مسلم من طريق محمد بن حيويه، ومن طريق إدريس ابن بكر الملتقى مع مسلم في أبي الأحوص.\n(^٢) نهاية (ل ٧/ ٢٩٦/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب النهي عن التختم في الوسطى والتي تليها (٣/ ١٦٥٩) حديث رقم (٦٥).\n(^٤) في (ل) و(م) فرَّق بين الإسنادين، ذكر إسناد إدريس بن بكر بمتنه، ثم أتبعه بحديث محمد بن حيويه تامًّا بدون تحويل.","vol":"16","page":664},{"text":"٩١٠٢ - حدثنا أسيد بن عاصم الأصبهاني (^١)، قال: حدثنا الحميدي، قال: حدثنا سفيان (^٢)، عن عاصم، عن أبي بكر بن أبي موسى، عن علي بن أبي طالب قال: نهاني رسول الله (^٣) ﷺ أن أتختم في السبابة\n⦗٦٦٦⦘ والوسطى (^٤).\nقلنا له: يا أبا محمد: خالفك الناس. قال: من خالفني؟ قلنا: سفيان الثوري، وشعبة، قال: ثقتين حافظين، ما قالا؟ قلنا: عن عاصم، عن أبي بردة، عن علي، قال: أما حفظي فأبو بكر، وهذان حافظان متقنان، وأبو بكر وأبو بردة هما ابنا أبي موسى، فحدثنا عاصم (^٥)، عن ابن أبي موسى، عن علي.\n_________\n(^١) أبو الحسين الثقفي.\n(^٢) سفيان هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ١١٠/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٩١٠١) ورقمه في مسلم (٦٤)، الإسناد الثاني.\nمن فوائد الاستخراج:\n- فيه بيان السبب الذي قال فيه ابن عيينة \"عن ابن أبي موسى\".\n- فيه أن المبهم لاسم ابن أبي موسى هو ابن عيينة لا مسلم كما يفهم من كلام المزي في التحفة (٧/ ٤٥٩) فإنه قال: \"قيل إنه كنى عنه لأن ابن عيينة يقول فيه أبو بكر بن أبي موسى وهو غلط منه\" ا. هـ\n(^٥) في (ل): \"فحدثنا عن عاصم\"، ففي الأصل القائل \"حدثنا\" سفيان، وأما ما في (ل) فالقائل \"حدثنا\" الحميدي.","vol":"16","page":665},{"text":"٩١٠٣ - حدثنا حميد بن عياش، قال: حدثنا مؤمل، قال: حدثنا سفيان ابن عيينة (^١)، عن عاصم بن كليب، عن ابنٍ لأبي موسى، قال: سمعت عليًّا يقول: قال رسول الله ﷺ: يا علي قل اللهم إنّي أسألك السداد والهدى، ونهاني عن لبس القِسِّي، وميثرة الحمراء (^٢).\n_________\n(^١) الملتقى في سفيان.\n(^٢) أخرجه مسلم في اللباس، باب النهي عن التختم في الوسطى (٣/ ١٦٥٩) حديث رقم (٦٤)، =\n⦗٦٦٧⦘ = الإسناد الثاني. وأخرج أوله في كتاب الذكر، باب التعوذ من شر ما عمل (٤/ ٧٠٩٠)، حديث رقم (٧٨) من طريق عبد الله بن إدريس عن عاصم بن كليب به.","vol":"16","page":666},{"text":"٩١٠٤ - حدثنا أبو الأحوص صاحبنا، قال: حدثنا أبو عمر الحوضي (^١)، قال: حدثنا أبو عوانة (^٢)، عن عاصم بن كليب (^٣)، قال: حدثني أبو بردة بن أبي موسى، قال: كنت عند أبي موسى فأتانا علي، فقال على: نهاني رسول الله ﷺ أن أجعل خاتمي في هذه، -وأومأ أبو بردة بإبهامه إلى السبابة والوسطى- ونهاني عن الميثرة والقسية (^٤).\n_________\n(^١) هو حفص بن عمر البصري.\n(^٢) هو: الوضاح بن عبد الله.\n(^٣) عاصم بن كليب هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، كتاب اللباس، باب النهي عن التختم في الوسطى والتي تليها (٣/ ١٦٥٩) حديث رقم (٦٤).","vol":"16","page":667},{"text":"<span data-type='title' id=toc-1213>بَيَانُ نَقْشِ خَاتَمِ النَّبِيّ ﷺ، واتِّخَاذِه مِن الفِضَّة، وِإمْسَاكِه حَيِاتَه (^١) وَكَرِه أَنَّ يُنقَشَ على نَقْشِهِ.</span>\n_________\n(^١) كتب فوقها في الأصل -بخط صغير- \"خاتمه\".","vol":"16","page":668},{"text":"٩١٠٥ - حدثنا يعقوب بن عبيد (^١) النَهْرُتِيرِي، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر أنّ رسول الله ﷺ اتخذ خاتمًا من ذهب وذكر الحديث، واتخذ خاتمًا من فضة، فاتخذ الناس خواتيم الفضة.\nقال ابن عمر: فلبس الخاتم، ثم لبسه أبو بكر بعد النبيّ ﷺ ثم عمر، ثم عثمان حتى وقع في زمان عثمان (^٣) في بئر أَرِيس (^٤) (^٥).\n_________\n(^١) في الأصل \"محمد\" وكتب في الحاشية صوابه \"عبيد\" وهو الصواب.\n(^٢) نهاية (ل ٧/ ١١٠/ ب). وملتقى الإسناد مع مسلم في عبيد الله بن عمر.\n(^٣) نهاية (ك ٤/ ٢٩٧/ أ).\n(^٤) بئر أَريس: مقابلة مسجد قباء من الغرب. انظر: الدرة الثمينة في أخبار المدينة لابن النجار (ص ٧٧)، التعريف بما آنست الهجرة للمطري (ص ٥٣).\nوفي الأصل بعد الحديث زيادة مُشار عليها بالحذف، ولم ترد في النسخ الأخرى، وهي: \"كلا الحديثين صحيح جمعهما أبو أسامة الذهب والفضة، رواه ابن نمير عن عبيد الله بإسناده واتخذ خاتمًا من فضة، وزاد: وكان نقشهُ محمد رسول الله\".\n(^٥) أخرج مسلم أوله \"اتخذ خاتمًا من ذهب\" في اللباس، باب تحريم خاتم الذهب على =\n⦗٦٦٩⦘ = الرجال (٣/ ١٦٥٥) حديث رقم (٥٣)، الإسناد الثاني.\nوأخرج شطره الثاني \"واتخذ خاتمًا من فضة … إلخ\" في اللباس، باب لبس النبي ﷺ خاتمًا من ورق (٣/ ١٦٥٦) حديث رقم (٥٤).\nوأخرجه البخاري من طريق أبي أسامة عن عبيد الله به في اللباس، باب خاتم الفضة، حديث رقم (٥٨٦٦) انظر: الفتح (١١/ ٥٠٣).","vol":"16","page":668},{"text":"٩١٠٦ - حدثنا يوسف القاضي، قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان بن عيينة (^١) (^٢)، عن أيوب بن موسى، عن نافع، عن ابن عمر قال: اتخذ رسول الله ﷺ خاتمًا من ذهب، ثم ألقاه، ثم اتخذ خاتمًا من وَرِق، ونقش فيه: محمد رسول الله. وقال: \"لا ينقش أحدٌ على نقش خاتمي هذا\". وكان إذا لبسه جعل فَصَّهُ مما يلي كفه، وهو الذي سقط من مُعَيْقيب في بئر أريس (^٣) (^٤).\n_________\n(^١) في (م) \"عقبة\" وهو خطأ.\n(^٢) سفيان هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب اللباس، باب لبس النبي ﷺ خاتمًا من ورق (٣/ ١٦٥٦) حديث رقم (٥٥)، والبخاري، اللباس، باب نقش الخاتم، حديث رقم (٥٨٧٣)، انظر: الفتح (١١/ ٥١٠)، ولم يخرج البخاري منه قوله: \"لا ينقش أحد على نقش خاتمي هذا\".\n(^٤) في الأصل بعد الحديث: \"يتلوه حدثنا الصاغاني، قال: حدثنا سريع بن يونس ح\nوحدثنا إدريس بن بكر، حدثنا ابن أبي شيبة، قالا: حدثنا سفيان الحديث الحمد لله رب العالمين، والصلاة على محمد وعلى آله وحسبنا الله ونعم المعين\". =\n⦗٦٧٠⦘ = ثم كتب في اللوحة التالية: \"الجزء الخامس والثلاثون بعد المائة من مسند أبي عوانة يعقوب ابن إسحاق الإسفراييني، رواية الأستاذ الإمام أبي القاسم عبد الكريم بن هوازن القشيري ﵁ عن شيخه أبي نعيم عبد الملك بن الحسن المهرجاني عنه\".","vol":"16","page":669},{"text":"٩١٠٧ - حدثنا (^١) الصاغاني، قال: حدثنا سريج بن يونس ح\nوحدثنا إدريس بن بكر، قال: حدثنا ابن أبي شيبة (^٢)، قالا: حدثنا سفيان (^٣)، عن أيوب بن موسى، عن نافع، عن ابن عمر أنّ، النبيّ ﷺ نقش في خاتمه محمد رسول الله، وقال: \"لا ينقش على خاتمي أحد\" (^٤).\nوحدثنا يوسف (^٥)، حدثنا علي، قال سفيان: هذه الكلمة لم يجيء بها غير أيوب بن موسى (^٦).\n_________\n(^١) كتب في الأصل قبل الحديث: \" بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، رب يسر.\nالحمد لله رب العالمين، والصلاة على محمد وعلى آله أجمعين.\nأخبرنا الأستاذ الإمام أبو القاسم القشيري قال: أخبرنا أبو نعيم عبد الملك بن الحسن المهرجاني، قال: أخبرنا أبو عوانة يعقوب بن إسحاق المهرجاني قال: \"\n(^٢) ابن أبي شيبة هو ملتقى الإسناد من طريق إدريس بن بكر، ومن طريق الصاغاني الملتقى في سفيان.\n(^٣) هو ابن عيينة.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٠٦).\n(^٥) هو ابن يعقوب القاضي.\n(^٦) يقصد قوله \"لا ينقش على خاتمي أحد\".","vol":"16","page":670},{"text":"٩١٠٨ - حدثنا عباس الدوري، وأبو داود الحراني، قالا: حدثنا هارون بن إسماعيل الخزاز (^١)، قال: حدثنا علي بن المبارك، عن عبد العزيز بن صهيب (^٢)، عن أنس، قال: اتخذ رسول الله ﷺ خاتمًا ونقشه، وقال: \"إنَّا قد اتخذنا خاتمًا (^٣) ونقشنا فيه نقشًا، فلا ينقش أحد على نقشه\" (^٤).\nزاد أبو داود: فكأني أنظر إلى وبيصه في يده (^٥).\n_________\n(^١) الخَزَّاز: -بفتح الحاء، وتشديد الزاي الأولى- الأنساب (٢/ ٣٥٦).\n(^٢) عبد العزيز بن صهيب ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ل ٧/ ١١١/ أ).\n(^٤) أخرجه مسلم، كتاب اللباس، باب لبس النبي ﷺ خاتمًا من ورق (٣/ ١٦٥٦) حديث رقم (٢٠٩٢).\nوالبخاري كتاب اللباس باب الخاتم في الخنصر، حديث رقم (٥٨٧٤)، انظر: الفتح (١١/ ٥١١).\n(^٥) لم يخرجها مسلم من طريق عبد العزيز بن صهيب عن أنس، وأخرجها من طريق قتادة عن أنس في اللباس، باب اتخاذ النبي ﷺ خاتمًا (٣/ ١٦٥٧) حديث رقم (٥٦).\nوأخرجه البخاري في الموضع المتقدم بلفظ: \"فإني لأرى بريقه في خنصره\".","vol":"16","page":671},{"text":"٩١٠٩ - حدثنا الصاغاني، قال: حدثنا عارم بن الفضل، قال: حدثنا حماد بن زيد (^١)، عن عبد العزيز بن صهيب، عن أنس بن مالك أنّ\n⦗٦٧٢⦘ النبيّ ﷺ اتخذ خاتمًا من ففة ونقش فيه محمد رسول الله، وقال: \"إنّي اتخذت خاتمًا ونقشت فيه محمد رسول الله، فلا ينقش أحد في خاتمه محمد رسول الله\" (^٢).\n_________\n(^١) حماد هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٠٨).\nوأخرجه البخاري من طريق حماد، في اللباس، باب قول النبي ﷺ \"لا ينقش أحد على نقش خاتمه\" حديث رقم (٥٨٧٧) انظر: الفتح (١١/ ٥١٥).","vol":"16","page":671},{"text":"٩١١٠ - حدثنا إدريس بن بكر، أظنه عن ابن أبي شيبة (^١)، قال: حدثنا إسماعيل بن علية، عن عبد العزيز بن صهيب، عن أنس بن مالك، قال: اصطنع رسول الله ﷺ خاتمًا فقال: \"إنّا قد اصطنعنا خاتمًا ونقشنا فيه نقشا، فلا ينقش عليه أحد\"، وإنَّ النبيّ ﷺ كان يجعل فصّه مما يلي بطن (^٢) كفه (^٣).\n_________\n(^١) ابن أبي شيبة هو ملتقى الإسناد مع مسلم.\n(^٢) \"بطن\" ليست في (ك).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٠٨).\nوقوله: \"وإن النبي ﷺ كان يجعل فصه مما يلي كفه\" أخرجها مسلم في اللباس، باب في خاتم الورق (٣/ ١٦٥٨) حديث رقم (٦٢).","vol":"16","page":672},{"text":"<span data-type='title' id=toc-1214>بَيَانُ التَّرغِيبِ في اتِّخَاذِ النَّعْلِ، والإِنْتِعالِ (^١) بِهَا، وَالعلةِ التي لَها رُغِّبَ فِيهَا.</span>\n_________\n(^١) نهاية (ك ٤/ ٢٩٧ / ب).","vol":"16","page":673},{"text":"٩١١١ - حدثنا أبو أحمد شعيب بن عمران العسكري بعسكر مكرم، قال: حدثنا سلمة بن شبيب (^١)، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل بن عبيد الله: عن أبي الزبير عن جابر، قال: سمعت النبيّ ﷺ في غزوة غزاها (^٢) يقول: \"استكثروا من النعال، فإنّ الرجل لا يزال راكبًا ما انتعل\" (^٣).\n_________\n(^١) سلمة بن شبيب ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١١١/ ب).\n(^٣) أخرجه مسلم، كتاب اللباس، باب استحباب لبس النعال وما في معناها (٣/ ١٦٦٠) حديث رقم (٦٦).","vol":"16","page":673},{"text":"٩١١٢ - حدثنا يحيى بن عثمان بن صالح (^١)، قال: حدثنا أبي،\n⦗٦٧٤⦘ قال: حدثنا ابن وهب، عن يحيى بن أيوب (^٢)، عن ابن جريج، عن أبي الزبير (^٣)، عن جابر أنّ رسول الله ﷺ قال: \"اكثروا من النعال، وإنَّ الرجل لا يزال راكبًا ما انتعل\" (^٤).\n_________\n(^١) القرشي السهمي المصري. ت / ٢٨٢ هـ.\nقال ابن أبي حاتم: تكلموا فيه وقال أبو سعد بن يونس: \"كان حافظًا للحديث وحدث بما لم يكن يوجد عند غيره\"، وقال الذهبي: \"صدوق إن شاء الله\". وقال ابن حجر: \"صدوق رمي بالتشيع، ولينه بعضهم لأنه حدث من غير أصله\".\nانظر: الجرح والتعديل (٩/ ١٧٥)، تهذيب الكمال (٣١/ ٤٦٢)، الميزان (٦/ ٧٠)، تقريب التهذيب ص: (١٠٦٢).\n(^٢) الغافقي، أبو العباس المصري.\n(^٣) أبي الزبير هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم وانظر حديث رقم (٩١١١).","vol":"16","page":673},{"text":"٩١١٣ - حدثنا محمد بن يحيى وأبو أمية، قالا: حدثنا محمد بن الصباح (^١)، ح\nوحدثنا عباس الدوري، قال: حدثنا سعد بن عبد الحميد (^٢)، قال: أخبرنا ابن أبي الزناد (^٣)، عن موسى بن عقبة، عن أبي الزبير (^٤) مثله (^٥).\n_________\n(^١) البزار الدولابي، أبو جعفر البغدادي.\n(^٢) ابن جعفر بن عبد الله الأنصاري المدني.\n(^٣) هو: عبد الرحمن بن عبد الله بن ذكوان المدني.\n(^٤) ملتقى الإسناد مع مسلم في أبي الزبير.\n(^٥) أخرجه مسلم انظر حديث رقم (٩١١١).","vol":"16","page":674},{"text":"<span data-type='title' id=toc-1215>بَيَانُ وُجوبِ الابتِداءِ في لُبْسِ النّعلِ بِالرِجْلِ اليُمْنَى، وَفِي خَلْعِهَا بِاليُسْرَى، وَحَظْرِ المَشْي في النعلِ الوَاحِدةِ.</span>","vol":"16","page":675},{"text":"٩١١٤ - حدثنا أبو علي الزعفراني، قال: حدثنا أبو قَطَن (^١)، قال: حدثنا شعبة ح\nوحدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن محمد بن زياد (^٢)، قال: سمع أبا هريرة، سمع أبا القاسم ﷺ يقول: \"انعلهما جميعًا، أو احفهما جميعًا، وإذا لبست فابدأ باليمنى\".\nوقال أبو داود: إذا انتعلت فابدأ باليمنى، وإذا خلعت (^٣) فابدأ باليسرى (^٤).\n_________\n(^١) أبو قَطَن: بفتح القاف والمهملة بعدها نون، الإكمال (٧/ ٩٤).\nوهو: عمرو بن الهيثم بن قَطَن الزبيدي.\nوثقه الشافعي، وقال أحمد: \"كان ثبتًا\"، وقال ابن المديني وابن معين: \"ثقة\".\nانظر: التاريخ لابن معين -رواية الدوري- (٢/ ٤٥٥)، الجرح والتعديل (٦/ ٢٦٨)، تاريخ بغداد (١٢/ ١٩٩ - ٢٠٠).\n(^٢) محمد بن زياد هو ملتقى الإسناد مع مسلم.\n(^٣) في الأصل: \"خعلت\" وصححت في حاشيته.\n(^٤) أخرجه مسلم، في اللباس، باب استحباب لبس النعل اليمنى أولا (٣/ ١٦٦٠) حديث رقم (٦٧). =\n⦗٦٧٦⦘ = والبخاري كتاب اللباس، باب ينزع اليسرى حديث رقم (٥٨٥٥) انظر: الفتح (١١/ ٤٩٣).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق شعبة عن محمد بن زياد، ومسلم أخرجه من طريق الربيع بن مسلم عن محمد بن زياد، وشعبة أعلى منزلة وأوثق.","vol":"16","page":675},{"text":"٩١١٥ - حدثنا الصاغاني، قال: أخبرنا أبو النضر، قال: حدثنا شعبة، قال: محمد بن زياد (^١) أخبرني (^٢) قال: سمعت أبا هريرة يحدث عن النبيّ ﷺ أو عن أبي القاسم قال: \"البسهما جميعًا أو احفهما جميعًا، وإذا لبست فابدأ باليمنى، وإذا خلعت فابدأ باليسرى\" (^٣).\n_________\n(^١) محمد بن زياد ملتقى إسناد المصنف مع مسلم.\n(^٢) نهاية (ل ٧/ ١١٢/ أ).\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩١١٤).","vol":"16","page":676},{"text":"٩١١٦ - حدثنا أبو خليفة البصري (^١)، قال: سمعت عبد الرحمن بن بكر بن الربيع (^٢)، قال: حدثنا الرّبيع بن مسلم (^٣)، قال: سمعت محمد بن زياد يقول: سمعت أبا هريرة يقول: أنّ النبيّ ﷺ قال: \"إذا انتعل أحدكم فليبدأ باليمنى، وإذا خلع فليبدأ باليسرى، ولينعلهما جميعًا، أو ليحفهما\n⦗٦٧٧⦘ جميعًا\" (^٤).\n_________\n(^١) هو: الفضل بن الحباب بن محمد الجُمَحي.\n(^٢) ابن مسلم القرشي الجمحي البصري.\n(^٣) الربيع بن مسلم هو ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩١١٤).","vol":"16","page":676},{"text":"٩١١٧ - حدثنا أحمد بن مسعود ببيت القدس (^١)، قال: حدثنا محمد بن كثير المصيصي، عن ابن شَوْذب (^٢)، ومعمر، وحماد (^٣)، عن محمد بن زياد (^٤)، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا انتعل أحدكم فليبدأ باليمنى، وإذا خلعهما فليبدأ باليسرى، وليحفهما (^٥) جميعًا، أو لينعلهما جميعًا\" (^٦).\n_________\n(^١) نهاية (ك ٤/ ٢٩٨ / أ).\n(^٢) هو: عبد الله بن شوذب الخراساني، أبو عبد الرحمن البلخي.\n(^٣) هو ابن زيد الأزدي.\n(^٤) محمد بن زياد هو ملتقى الإسناد مع مسلم.\n(^٥) في (ل): \"ليخلعهما\".\n(^٦) أخرجه مسلم والبخاري انظر حديث رقم (٩١١٤).","vol":"16","page":677},{"text":"٩١١٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) ابن وهب، أنَّ مالكًا أخبره، عن أبي الزناد، عن الأعرج، عن أبي هريرة (^٢) أن النبيَّ ﷺ قال: \"إذا انتعل أحدكم فليبدأ باليمنى، وإذا نزع فليبدأ بالشمال،\n⦗٦٧٨⦘ ولتكن اليمنى أولهما بنعل، وآخرهما بنزع\" (^٣) (^٤).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) أبو هريرة ملتقى الإسناد مع مسلم.\n(^٣) هذا الحديث ليس في (م).\n(^٤) أخرجه مسلم والبخاري، انظر حديث رقم (٩١١٤).","vol":"16","page":677},{"text":"٩١١٩ - أخبرنا يونس (^١)، قال: أخبرنا (^٢) ابن وهب، أنّ مالكًا (^٣) أخبره، عن أبي الزناد، عن الأعرج، عن أبي هريرة أنّ النبيّ ﷺ قال (^٤): \"لا يمشِ أحدكم في نعل واحد، لينعلهما جميعًا، أو ليحفهما جميعًا\" (^٥).\n_________\n(^١) في (ل) زيادة: \"ابن عبد الأعلى\".\n(^٢) في (ك): \"حدثنا\".\n(^٣) مالك ملتقى الإسناد مع مسلم.\n(^٤) نهاية (ل ٧/ ١١٢/ ب).\n(^٥) أخرجه مسلم، كتاب اللباس، باب استحباب لبس النعل في اليمنى أولا (٣/ ١٦٦٠) حديث رقم (٦٨).\nوالبخاري كتاب اللباس، باب لا يمشي في نعل واحدة حديث رقم (٥٨٥٦) انظر: الفتح (١١/ ٤٩٥).","vol":"16","page":678},{"text":"٩١٢٠ - حدثنا أبو علي الزعفراني، قال: حدثنا شبابة بن سَوّار، قال: حدثنا ورقاء، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة، عن النبيّ ﷺ قال: \"إذا انتعل أحدكم فليبدأ باليمنى، وإذا خلع فليبدأ\n⦗٦٧٩⦘ بالشمال ليحفهما جميعًا، أو لينعلهما جميعًا (^٢)، ولا يمشِ أحدكم في نعل واحدة، أو الخف الواحد ليخلعهما جميعًا، أو ليلبسهما جميعًا\" (^٣).\n_________\n(^١) أبو الزناد ملتقى الإسناد مع مسلم في شطر الحديث الثاني، أما شطره الأول فالملتقى مع مسلم في أبي هريرة.\n(^٢) هكذا في الأصل.\n(^٣) أخرج مسلم شطره الأول، في كتاب اللباس، باب استحباب لبس النعل في اليمنى أولا (٣/ ١٦٦٠) حديث رقم (٦٧) وأخرج شطره الثاني في نفس الموضع برقم (٦٨) من طريق أبي الزناد، عن الأعرج به.\nوأخرج البخاري شطره الأول في اللباس، باب ينزع نعل اليسرى حديث (٥٨٥٥) انظر: الفتح (١١/ ٤٩٣) وشطره الثاني في باب لا يمشي في نعله واحدة حديث (٥٨٥٦) انظر: الفتح (١١/ ٤٩٥)، وكلا الشطرين أخرجهما من طريق مالك، عن أبي الزناد، عن الأعرج به.\nويستثنى من الحديث قوله: \"أو الخف الواحد\" فلم يخرجها مسلم عن أبي هريرة، وهي عند ابن ماجه (٢/ ١١٩٥) حديث رقم (٣٦١٧) من طريق محمد بن عجلان، عن سعيد بن أبي سعيد، عن أبي هريرة.\nومحمد بن عجلان صدوق اختلطت عليه أحاديث أبي هريرة، قال البوصيري في مصباح الزجاجة (٢/ ٢٣٤) -في إسناد ابن ماجه-: هذا إسناد صحيح.\nوهذه الجملة أخرجها مسلم من حديث جابر كما سيأتي.","vol":"16","page":678},{"text":"٩١٢١ - حدثنا شعيب بن عمرو الدمشقي، قال: حدثنا سفيان بن عيينة، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة يبلغ به النبيّ ﷺ لا يمشي أحدكم في النعل الواحد ولا في\n⦗٦٨٠⦘ الحف الواحد، ليحفهما جميعًا أو لينعلهما، وإذا انتعل أحدكم فليبدأ باليمنى، وإذا خلع فليبدأ بالشمال، لتكن اليمنى أول ما ينعل وآخر ما يحفي\" (^٢).\n_________\n(^١) أبي الزناد هو ملتقى إسناد المصنف مع مسلم في شطر الحديث الثاني، أما شطره الأول فأخرجه مسلم من طريق محمد بن زياد عن أبي هريرة.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٢٠).","vol":"16","page":679},{"text":"٩١٢٢ - حدثنا أبو عمر الإمام (^١)، قال: حدثنا مخلد بن يزيد (^٢)، حدثنا سفيان (^٣)، عن الأعمش (^٤)، عن أبي رزين، عن أبي هريرة، عن النبيّ ﷺ قال: \"إذا انقطع شسع (^٥) أحدكم فلا يمشِ في نعل واحدة حتى يصلحها\" (^٦).\n_________\n(^١) هو: عبد الحميد بن محمد الحراني.\n(^٢) القرشي أبو يحيى، الحراني.\n(^٣) هو ابن سعيد بن مسروق الثوري.\n(^٤) الأعمش ملتقى إسناد المصنف مع مسلم.\n(^٥) شِسْع: -بكسر المعجمة، وسكون المهملة، بعدها عين مهملة- السَّيْر الذي يجعل في إصبع الرجل من النعل. انظر: النهاية (٢/ ٤٧٢)، الفتح (١١/ ٤٩٤).\n(^٦) أخرجه مسلم، كتاب اللباس، باب استحباب لبس النعل (٣/ ١٦٦٠) حديث رقم (٦٩).","vol":"16","page":680},{"text":"٩١٢٣ - حدثنا موسى بن سفيان، قال: حدثنا عبد الله بن الجهم، قال: حدثنا عمرو بن أبي قيس، عن الأعمش (^١)، عن أبي رزين، عن\n⦗٦٨١⦘ أبي هريرة، عن النبيّ (^٢) ﷺ قال: \"إذا (^٣) انقطع شسع نعلك فلا تمش في نعل واحدة\" (^٤).\nسمعت عباس يقول: سمعت يحيى بن معين يقول: عمرو بن أبي قيس كوفي نزل الري (^٥).\n_________\n(^١) الأعمش ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ك ٤/ ٢٩٨/ ب).\n(^٣) نهاية (ل ٧/ ١١٣/ أ).\n(^٤) أخرجه مسلم انظر حديث رقم (٩١٢٢).\n(^٥) لم أجد هذا النص في التاريخ -رواية الدوري-.","vol":"16","page":680},{"text":"٩١٢٤ - حدثنا كيلجة (^١)، قال: حدثني أبو سلمة (^٢)، قال: حدثنا عبد الواحد ابن زياد، قال: حدثنا الأعمش (^٣)، عن أبي رزين، وأبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا انقطع شسع أحدكم فلا يمشِ في نعل واحدة حتى يصلح الأخرى\" (^٤).\n_________\n(^١) في (ل) و(م): \"محمد بن صالح كيلجة\".\n(^٢) هو: موسى بن إسماعيل التبوذكي.\n(^٣) الأعمش ملتقى الإسناد.\n(^٤) أخرجه مسلم انظر حديث رقم (٩١٢٢) ورقمه في مسلم (٦٩) الإسناد الثاني.","vol":"16","page":681},{"text":"٩١٢٥ - حدثنا سعدان بن يزيد، وأبو داود الحراني، قالا: حدثنا محمد بن عبيد، عن الأعمش (^١)، عن أبي صالح، عن أبي هريرة قال: قال\n⦗٦٨٢⦘ رسول الله ﷺ: \"إذا انقطع شسع أحدكم فلا يمش في نعل واحدة حتى يصلحها\" (^٢).\n_________\n(^١) الأعمش ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٢٢) ورقمه في مسلم (٦٩).","vol":"16","page":681},{"text":"٩١٢٦ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري (^١) القَصَّار، قال: حدثنا وكيع، قال: حدثنا الأعمش (^٢)، عن أبي صالح عن أبي هريرة -قال الأعمش: يرفعه- قال: قال رسول الله ﷺ: \"إذا انقطع شسع أحدكم فلا يمشِ في النعل الواحدة\" (^٣).\n_________\n(^١) الخَيبري: - أوله خاء معجمة مفتوحة بعدها ياء معجمة باثنتين من تحتها، وبعدها باء معجمة بواحدة، الإكمال (٢/ ٢٥٥).\nوهو: إبراهيم بن عبد الله القصار العبسي.\n(^٢) الأعمش ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٩١٢٢) ورقمه في مسلم (٦٩) الإسناد الثاني.","vol":"16","page":682},{"text":"٩١٢٧ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا (^١) شيبان، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال النبيّ ﷺ: \"إذا انقطع شسع أحدكم فلا يمشِ في نعله الأخرى حتى يصلح شسعه\" (^٢).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٢٢) ورقمه في مسلم (٦٩) الإسناد الثاني.","vol":"16","page":682},{"text":"٩١٢٨ - حدثنا أبو قلابة، قال: حدثنا أبو زيد (^١) ح\nوحدثنا أبو داود الحراني، قال: حدثنا أبو الوليد (^٢) ح\nوحدثنا الحسن بن سلام (^٣) قال: حدثنا عفان، قالوا: حدثنا شعبة ح (^٤)\nوحدثنا عبد الله بن أحمد بن حنبل قال: حدثني أبي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان (^٥)، عن ذَكْوان، عن أبي هريرة، عن النبيّ ﷺ قال: \"إذا انقطع شسع أحدكم فلا يمشِ في نعل واحد\" (^٦).\nقال غندر: \"واحدة\".\n_________\n(^١) هو: سعيد بن الربيع العامري الهروي.\n(^٢) هو: هشام بن عبد الملك الباهلي.\n(^٣) ابن حماد أبو علي السَّوَّاق. ت/٢٧٧ هـ.\nقال الخطيب: \"ثقة صدوق\"، وقال الذهبي: \"الإمام الثقة الحديث\".\nانظر: تاريخ بغداد (٧/ ٣٢٦)، السير (١٣/ ١٩٢).\n(^٤) نهاية (ل / ٧/ ١١٣ ب).\n(^٥) سليمان الأعمش هو ملتقى الإسناد مع مسلم.\n(^٦) أخرجه مسلم انظر حديث رقم (٩١٢٢) ورقمه في مسلم (٦٩) الإسناد الثاني.","vol":"16","page":683},{"text":"<span data-type='title' id=toc-1216>بَيَانُ حَظْرِ المَشْيِ في خُفٍ وَاحدٍ، والاحتِباء (^١) بِالثوبِ الوَاحدِ إذا كَشَفَ العَورةَ، واشتِمالِ الصّماءِ (^٢)، وَوَضعِ إِحْدَىَ الرجلينِ عَلى الأُخْرى إِذا استَلْقَى </span>(^٣).\n_________\n(^١) الاحتباء: أن يضم الإنسان رجليه إلى بطنه بثوب يجمعهما مع ظهره ويشده عليه، وقد يكون باليدين عِوض الثوب.\nانظر: المجموع المغيث (١/ ٣٩٦)، النهاية (١/ ٣٣٥).\n(^٢) اشتمال الصماء: أن يشتمل الرجل بثوبه فيُجَلِّل به جسدهُ كله ولا يرفع منه جانبا فيخرج منه يده.\nقال أبو عبيد: \"وأما تفسير الفقهاء فإنهم يقولون: هو أن يشتمل بثوب واحد ليس عليه غيره، ثم يرفع أحد جانبيه فيضعه على منكبيه فيبدو منه فرجه، والفقهاء أعلم بالتأويل في هذا\".\nانظر: غريب الحديث لأبي عبيد (٢/ ١١٧ - ١١٨)، النهاية (٣/ ٥٤).\n(^٣) في الأصل زيادة في الترجمة مشار عليها بالحذف ولم ترد في بقية النسخ وهي: \"والدليل على إباحة الاحتباء بالثوب الواحد إذا لم يكن مكشوف الفرج، وعلى إباحة وضع الرَّجل إحدى رجليه على الأخرى إذا لم يكن مستلقيًا\".","vol":"16","page":684},{"text":"٩١٢٩ - أخبرنا (^١) يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^٢) أخبره عن أبي الزبير، عن جابر أن النبيَّ ﷺ نهى أن يأكل الرجل بشماله، أو يمشي في نعل واحد، وأن يشتمل الصماء، وأن يحتبي\n⦗٦٨٥⦘ في ثوب واحد كاشفًا عن فرجه\" (^٣).\n_________\n(^١) في (ك): حدثنا.\n(^٢) نهاية (ك ٤/ ٢٩٩/ أ)، ومالك هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب اللباس، باب النهي عن اشتمال الصماء (٣/ ١٦٦١) حديث رقم (٧٠).","vol":"16","page":684},{"text":"٩١٣٠ - حدثنا الترمذي، عن القعنبي، [عن مالك] (^١) بمثله (^٢).\n_________\n(^١) ما بين القوسين زيادة، ومالك هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٢٩).","vol":"16","page":685},{"text":"٩١٣١ - حدثنا أبو الوليد بن بُرد الأنطاكي (^١)، قال: حدثنا الهيثم بن جميل، ح\nوحدثنا الصاغاني، قال: حدثنا سعيد بن سليمان، قالا حدثنا زهير بن معاوية (^٢)، قال: حدثنا أبو الزبير عن جابر بن عبد الله قال: \"سمعت رسول الله ﷺ يقول: \"إذا انقطع شسع أحدكم\"، أو قال: \"من انقطع شسعه فلا يمشِ في نعل واحدة حتى يصلحها، ولا يمش في خف واحد، ولا يأكل بشماله، ولا يلتحف الصماء\".\nزاد الصاغاني: \"ولا يحتبِ بثوب واحد\" (^٣).\n_________\n(^١) هو: محمد بن أحمد بن الوليد بن بُرد الأنطاكي.\n(^٢) زهير بن معاوية ملتقى الإسناد مع مسلم.\n(^٣) نهاية/ (ل ٧/ ١١٤/ أ)، والحديث أخرجه مسلم كتاب اللباس، باب النهي عن اشتمال الصماء (٣/ ١٦٦١) حديث رقم (٧١).","vol":"16","page":685},{"text":"٩١٣٢ - حدثنا أبو داود الحراني، قال: حدثنا الحسن بن\n⦗٦٨٦⦘ أعين، وأبو جعفر بن نفيل، قالا: حدثنا زهير (^١)، قال: حدثنا أبو الزبير، عن جابر، قال: قال النبيّ ﷺ أو سمعت رسول الله ﷺ يقول: \"إذا انقطع شسع أحدكم\" -وقال أبو جعفر: \"أو من انقطع شسعه\" -شك زهير- قالا: \"فلا يمشِ في نعل واحدة حتى يصلح شسعه، ولا يمش في خف واحد، ولا يأكل بشماله، ولا يَحْتَب بالثوب الواحد، ولا يلتحف الصماء\" (^٢).\n_________\n(^١) زهير هو ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٣١).","vol":"16","page":685},{"text":"٩١٣٣ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني مالك (^١)، والليث، عن أبي الزبير، عن جابر بن عبد الله، أنّ النبيّ ﷺ: نهى عن اشتمال الصماء، أو يحتبي الرجل في ثوب واحد كاشفًا عن فرجه (^٢).\n_________\n(^١) مالك والليث هما ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم تامًّا كما تقدم في حديث رقم (٩١٣١) ورقمه في مسلم (٧٠، ٧٢).","vol":"16","page":686},{"text":"٩١٣٤ - حدثنا أبو يحيى بن أبي مسَرَّة، قال: حدثنا المقرئ (^١)، قال: حدثنا الليث بن سعد (^٢)، قال: حدثنا أبو الزبير، عن جابر أن النبيّ ﷺ قال: \"لا تأكلوا بالشمال، فإنّ الشيطان يأكل بشماله\".\n⦗٦٨٧⦘ وأن النبيّ ﷺ نهى عن اشتمال الصماء، أو الاحتباء في ثوب واحد، وأن يرفع الرجل إحدى (^٣) رجليه على الأخرى، وهو مستلق على ظهره\" (^٤).\n_________\n(^١) هو: عبد الله بن يزيد المقرئ.\n(^٢) الليث بن سعد هو ملتقى الإسناد مع مسلم.\n(^٣) نهاية (ك ٤/ ٢٩٩/ ب).\n(^٤) أخرج مسلم شطره الأول في الأشربة، باب آداب الطعام والشراب (٣/ ١٥٩٨) حديث رقم (١٠٤). وأخرج شطره الثاني في اللباس، باب في منع الاستلقاء على الظهر (٣/ ١٦٦١) حديث رقم (٧٢).","vol":"16","page":686},{"text":"٩١٣٥ - حدثنا أبو حميد عبد الله بن محمد بن أبي عمر المصيصي، قال: سمعت حجاج بن محمد قال: قال ابن جريج (^١): أخبرني أبو الزبير، أنَّه سمع جابر بن عبد الله يقول: قال رسول الله ﷺ: \"لا تمش في نعل واحدة، ولا تحتب في (^٢) ثوب واحد\". ولا تأكل بشمالك، ولا تشتمل الصماء، ولا تضع إحدى رجليك على الأخرى إذا استلقيت\" (^٣).\n_________\n(^١) ابن جريج هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١١٤/ ب).\n(^٣) أخرجه مسلم كتاب اللباس، باب في منع الاستلقاء على الظهر (٣/ ١٦٦٢) حديث رقم (٧٣).","vol":"16","page":687},{"text":"٩١٣٦ - حدثنا أبو جعفر الدارمي، قال: حدثنا أبو عاصم، عن ابن جريج (^١)، عن أبي الزبير، أنَّه سمع جابر بن عبد الله يقول: قال\n⦗٦٨٨⦘ رسول الله ﷺ بمثله (^٢).\n_________\n(^١) ابن جريج ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٣٥).","vol":"16","page":687},{"text":"٩١٣٧ - حدثنا ابن الجنيد، والصاغاني، قالا: حدثنا أبو عاصم، عن ابن جريج (^١)، عن أبي الزبير، عن جابر قال: نهى النبيّ ﷺ أنّ يمشي في نعل واحدة (^٢).\n_________\n(^١) الملتقى مع مسلم في ابن جريج.\n(^٢) أخرجه مسلم -تامًّا- كما تقدم في حديث (٩١٣٥).","vol":"16","page":688},{"text":"٩١٣٨ - حدثنا الحسين بن نصر ختن أحمد بن صالح، وابن المنادي، قالا: حدثنا مصعب بن المقدام، قال: حدثنا سفيان (^١)، عن أبي الزبير (^٢)، عن جابر قال: نهى النبيّ ﷺ أن يمسّ الرجل ذكره بيمينه، ونهى أن يمشي في نعل واحدة، ونهى أن يحتبي في ثوب واحد، ونهى أن يشتمل الصماء\" (^٣) (^٤).\n_________\n(^١) هو: الثوري.\n(^٢) أبو الزبير ملتقى الإسناد مع مسلم.\n(^٣) في الأصل بعد الحديث زيادة مشار عليها بالحذف، ولم ترد في النسخ الأخرى، وهي: \"ورواه روح بن عبادة، عن عبيد الله بن الأخنس، عن أبي الزبير، عن جابر قال: إن النبي ﷺ قال: لا يستلقين أحدكم ثم يضع إحدى رجليه على الأخرى\".\n(^٤) أخرجه مسلم انظر حديث رقم (٩١٣٥) ورقمه عند مسلم (٧٠).\nولم يخرج مسلم قوله: \"نهى أن يمسّ الرجل ذكره بيمينه\"، وقد تقدم الكلام على هذا الحديث بزيادته في حديث تقدم برقم (٨٦٨٨).","vol":"16","page":688},{"text":"٩١٣٩ - حدثنا أبو داود الحراني، قال: حدثنا سعيد بن عامر، قال: حدثنا هشام الدستوائي، عن أبي الزبير (^١)، عن جابر، قال: قال رسول الله ﷺ: \"لا ترتدوا الصمّاء في ثوب واحد، ولا يأكل أحدكم بشماله، ولا يحتبِ في ثوب واحد، ولا يمشِ في نعل واحدة\" (^٢).\n_________\n(^١) أبو الزبير ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، انظر حديث رقم (٩١٣٥) ورقمه عند مسلم (٧٠).","vol":"16","page":689},{"text":"٩١٤٠ - حدثنا أبو داود الحراني، قال: حدثنا يعلى بن عبيد، قال: حدثنا عبد الملك بن أبي سليمان، عن أبي الزبير (^١)، عن جابر قال: نهى رسول الله ﷺ أن نأكل بالشمال، ونمشي في نعل واحدة، أو يحتبي أحدنا مفضيًا إلى السماء، أو نشتمل الصماء (^٢).\n_________\n(^١) أبو الزبير ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١١٥/ أ)، والحديث أخرجه مسلم انظر حديث رقم (٩١٣٥) ورقمه عند مسلم (٧٠).","vol":"16","page":689},{"text":"<span data-type='title' id=toc-1217>بَيَانُ الخَبَرِ المُبِيحِ استلِقاءَ الرَّجُلِ، وَوضعَ إِحدَى رِجلَيهِ على الأُخْرى </span>(^١).\n_________\n(^١) في الأصل زيادة مشار عليها بالحذف ولم ترد في بقية النسخ، وهي: \"الدّال على أن النهي عنه على الأدب\".","vol":"16","page":690},{"text":"٩١٤١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا (^١) سفيان بن عيينة (^٢)، عن الزهري، عن عباد بن تميم، عن عمّه أول رأى رسول الله ﷺ مستلقيًا واضعًا إحدى رجليه على الأخرى (^٣).\n_________\n(^١) نهاية (ك ٤/ ٣٠٠/ أ).\n(^٢) سفيان بن عيينة موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم كتاب اللباس، باب إباحة الاستلقاء ووضع إحدى الرجلين فوق الأخرى (٣/ ١٦٦٢) حديث رقم (٧٦).\nوالبخاري في الصلاة باب الاستلقاء في المسجد ومد الرجل حديث (٤٧٥) انظر: الفتح (٢/ ١٣٩ - ١٤٠).","vol":"16","page":690},{"text":"٩١٤٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس، ومالك بن أنس، عن ابن شهاب، عن عباد بن تميم، عن عمّه أنّه رأى النبيّ ﷺ مستلقيًا في المسجد، واضعًا إحدى رجليه على\n⦗٦٩١⦘ الأخرى (^٢).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم في روايته عن يونس، وأما رواية ابن وهب عن مالك فالملتقى في مالك.\n(^٢) أخرجه مسلم والبخاري انظر حديث رقم (٩١٤١) ورقمه في مسلم (٧٥، ٧٦).","vol":"16","page":690},{"text":"٩١٤٣ - حدثنا بحر بن نصر الخولاني، قال: حدثنا ابن وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن عباد بن تميم، عن عمّه أنّ رسول الله ﷺ كان يستلقي في المسجد إحدى رجليه على الأخرى (^٢) وزعم (^٣) عباد أنّ عمر بن الحطاب، وعثمان كانا يفعلان ذلك (^٤).\n_________\n(^١) ابن وهب ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤١).\n(^٣) القائل \"وزعم عباد … \" هو الزهري.\n(^٤) لم أعثر على هذا الأثر من طريق عباد إلا أن الحافظ ابن حجر قال في الفتح (١١/ ٦٠٢) في شرح حديث رقم (٥٩٦٩): \"وزاد عند الإسماعيلي في روايته في آخر الحديث وأن أبا بكر كان يفعل ذلك، وعمر وعثمان\".\nوالأثر أخرجه البخاري كتاب الصلاة، باب الاستلقاء في المسجد حديث رقم (٤٧٥) انظر: الفتح (٢/ ١٣٩ - ١٤٠) عقب الحديث من طريق الزهري عن سعيد بن المسيب \"أنّ عمر وعثمان يفعلان ذلك\".","vol":"16","page":691},{"text":"٩١٤٤ - حدثنا ابن عُزَيز الأيلي، قال: حدثني سلامة، عن عقيل، عن الزهري (^١)، قال: حدثني عباد بن تميم، عن عمّه أن ﷺ كان\n⦗٦٩٢⦘ يستلقي في المسجد، إحدى رجليه على الأخرى (^٢) (^٣).\n_________\n(^١) الزهري هو ملتقى الإسناد مع مسلم.\n(^٢) جاء هذا الحديث في (م) و(ل) بعد حديث (٩١٤٥).\n(^٣) نهاية / (ل ٧/ ١١٥/ ب).\nوالحديث أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤٩).","vol":"16","page":691},{"text":"٩١٤٥ - حدثنا الصاغاني، قال: حدثنا أبو عاصم، عن ابن جريج، وابن أبي ذئب، ومالك (^١)، عن ابن شهاب، عن عباد بن تميم، عن عمّه قال: رأيت النبيّ ﷺ مستلقيًا واضعًا إحدى رجليه على الأخرى (^٢).\n_________\n(^١) مالك هو ملتقى الإسناد مع مسلم، ومن طريق ابن جريج وابن أبي ذئب الملتقى مع مسلم في الزهري.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤١) ورقمه في مسلم (٧٥).","vol":"16","page":692},{"text":"٩١٤٦ - حدثنا السُّلَمِي (^١)، قال: حدثنا عبد الرزاق (^٢)، عن معمر، عن الزهري، بإسناده رأيت النبيّ ﷺ مستلقيًا في المسجد رافعًا إحدى رجليه على الأخرى (^٣).\nقال الزهري: وأخبرني سعيد بن المسيب، قال: فأمَّا عمر وعثمان فإن ذلك لا يحصى منهما (^٤).\n⦗٦٩٣⦘ قال الزهري: ثم جاء الناس بأمر عظيم (^٥).\n_________\n(^١) أحمد بن يوسف السلمي.\n(^٢) عبد الرزاق هو ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤١) ورقمه عند مسلم (٧٦).\n(^٤) لم يخرجه مسلم، وأخرجه البخاري في الصلاة، باب الاستلقاء في المسجد حديث رقم (٤٧٥) انظر: الفتح (٢/ ١٣٩ - ١٤٠).\n(^٥) في حاشية الأصل: \"يشير إلى حديث آخر، وقال إنها لا تنبغي لبشر\".\nقلت: لعله يقصد ما أخرجه ابن أبي شيبة في المصنف (٥/ ٢٢٩) بسنده عن ابن سيرين عن ابن عباس أَنَّه كره أن يضطجع ويضع إحدى رجليه على الأخرى، فقال له كعب: ضعها فهذا لا يصلح لبشر.\nوما أخرجه أيضًا في (٥/ ٢٢٩) قال حدثنا يزيد بن هارون، عن العوام بن الحكم قال: سألت أبا مجلز عن الرجل يجلس ويضع إحدى رجليه على الأخرى، فقال: لا بأس به إنما هو شيء كرهته اليهود، قالوا: إنه خلق السماوات والأرض في ستة أيام ثم استوى يوم السبت فجلس تلك الجلسة.","vol":"16","page":692},{"text":"٩١٤٧ - حدثنا يوسف بن مسلم، قال: حدثنا الهيثم بن جميل، قال: حدثنا إبراهيم بن سعد، عن الزهري (^١)، عن عباد بن تميم، عن عمّه أنَّه أبصر النبيّ ﷺ مضطجعًا في المسجد رافعًا إحدى رجليه على الأخرى، وأنَّه فعل ذلك أبو بكر وعمر وعثمان (^٢).\n_________\n(^١) الزهري ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم، كتاب اللباس، باب في إباحة الاستلقاء (٣/ ١٦٦٢) حديث رقم (٧٥).\nوالبخاري من طريق إبراهيم بن سعد، عن الزهري في اللباس، باب الاستلقاء، حديث رقم (٥٩٦٩) وانظر: الفتح (١١/ ٦٠١).\nوقوله: \"وأَنَّه فعل ذلك أبو بكر وعمر وعثمان\" لم يخرجها مسلم، وسند أبي عوانة صحيح، وذكر الحافظ في الفتح (١١/ ٦٠٢) أن الإسماعيلي أخرجها.\nوهي في البخاري عن ابن المسيب كما تقدم في الحديث السابق رقم (٩٠٨٠).","vol":"16","page":693},{"text":"<span data-type='title' id=toc-1218>بَيَانُ النهيِ عن التزَعْفُرِ (^١)، والأَمرِ بِخضابِ اللّحيةِ، وَصَبْغِها، وَحَظرِ الخِضَابِ بالسوادِ.</span>\n_________\n(^١) التزعفر: هو التطلّي بالزعفران، والتطيب به، ولبس المصبوغ به.\nانظر: الفائق في غريب الحديث (٢/ ١١٠)، تفسير غريب ما في الصحيحين (ص ٢٥٧).","vol":"16","page":694},{"text":"٩١٤٨ - حدثنا علي بن الحسين [¬*] بن الحر بن إِشْكاب، وابن بنت (^١) مطر (^٢)، قال: حدثنا إسماعيل بن عليه (^٣)، عن عبد العزيز بن صهيب عن أنس بن مالك قال: نهى رسول الله ﷺ أن يَتَزَعْفَر الرجل (^٤).\n_________\n(^١) نهاية (ك ٤/ ٣٠٠/ ب)، وفي الأصل: \"وابن ابنة\" والتصحيح من (م).\n(^٢) هو: محمد بن سليمان بن هشام اليشكري، ابن سعيدة بنت مطر الوراق.\n(^٣) إسماعيل ملتقى الإسناد مع مسلم.\n(^٤) أخرجه مسلم، اللباس، باب نهي الرجل عن التزعفر (٣/ ١٦٦٣) حديث رقم (٧٧) الإسناد الثاني.\nوالبخاري، اللباس، باب النهي عن التزعفر للرجال، حديث رقم (٥٨٤٦) انظر الفتح (١١/ ٤٨٧).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: انظر التعليق على الحديث ١٥٢١.","vol":"16","page":694},{"text":"٩١٤٩ - حدثنا عباس الدوري، قال: حدثنا قُراد (^١) ح\nوحدثنا الصاغاني، ومحمد بن شاذان (^٢)، قالا: حدثنا علي بن الجعد،\n⦗٦٩٥⦘ قالا: حدثنا شعبة، عن إسماعيل بن إبراهيم (^٣) بإسناده: نهى النبيّ ﷺ عن التزعفر (^٤).\n_________\n(^١) قُرَاد: بضم القاف، وتخفيف الراء. التقريب (ص ٢٩٤).\nوهو: عبد الرحمن بن غزوان الخزاعي.\n(^٢) الواسطي: قال الحافظ ابن حجر: \"مقبول\".\nانظر: تهذيب الكمال (٢٥/ ٣٥٦)، التقريب (ص ٨٥٣).\n(^٣) إسماعيل بن إبراهيم ملتقى إسناد المصنف مع مسلم.\n(^٤) نهاية (ل ٧/ ١١٦/ أ).\nوالحديث أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤٨).","vol":"16","page":694},{"text":"٩١٥٠ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، قال: حدثنا هشيم بن بشير، عن عبد العزيز بن صهيب (^١)، عن أنس بن مالك أنَّ النبيّ ﷺ نهى عن التزعفر يعني للرجال (^٢).\n_________\n(^١) عبد العزيز بن صهيب ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخارى، انظر حديث رقم (٩١٤٨).","vol":"16","page":695},{"text":"٩١٥١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، قال: حدثنا عبد الوارث، عن عبد العزيز بن صهيب (^١)، عن أنس، أنّ النبيّ ﷺ نهى أن يتزعفر الرجل (^٢).\n_________\n(^١) عبد العزيز بن صهيب ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤٨).","vol":"16","page":695},{"text":"٩١٥٢ - حدثنا أبو داود الحراني، قال: حدثنا مسلم (^١)، قال: حدثنا عبد الوارث، قال: حدثنا عبد العزيز بن صهيب (^٢)، عن أنس، قال: نهى\n⦗٦٩٦⦘ رسول الله ﷺ عن التزعفر للرجال (^٣).\n_________\n(^١) هو: مسلم بن إبراهيم.\n(^٢) عبد العزيز بن صهيب ملتقى إسناد المصنف مع مسلم.\n(^٣) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤٨).","vol":"16","page":695},{"text":"٩١٥٣ - حدثنا أبو داود الحراني، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن عبد العزيز بن صهيب، عن أنس بن مالك، قال: نهى رسول الله ﷺ عن التزعفر -يعني للرجال- (^٢).\n_________\n(^١) حماد بن زيد ملتقى إسناد المصنف مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٤٨) ورقمه في مسلم (٧٧).","vol":"16","page":696},{"text":"٩١٥٤ - حدثنا يوسف القاضي، قال: حدثنا أبو النعمان (^١)، قال: حدثنا حماد بن زيد (^٢) بمثله (^٣) (^٤).\n_________\n(^١) هو: محمد بن الفضل السدوسي.\n(^٢) حماد ملتقى إسناد المصنف مع مسلم.\n(^٣) هذا الحديث ليس في (م).\n(^٤) أخرجه مسلم والبخارى، انظر حديث رقم (٩١٤٨) ورقمه في مسلم (٧٧).","vol":"16","page":696},{"text":"٩١٥٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١) ح\nوحدثنا بحر بن نصر، قال: حدثنا (^٢) ابن وهب، قال: أخبرني ابن جريج، عن أبي الزبير، عن جابر قال: أتِيَ بأبي قُحافة يوم فتح مكة ورأسه ولحيته كالثغامة (^٣) بياضًا، فقال رسول الله ﷺ:\n⦗٦٩٧⦘ \"غَيِّروا هذا بشيء واجتنبوا السواد\" (^٤).\n_________\n(^١) ابن وهب ملتقى الإسناد مع مسلم.\n(^٢) في (ك): أخبرنا.\n(^٣) الثّغَامة: نبت أبيض الزهر، والثمر شَبّه بياض الشيب به. =\n⦗٦٩٧⦘ = انظر: غريب الحديث لأبي عبيد (٢/ ٢٧٨)، المفهم (٥/ ٤١٨).\n(^٤) أخرجه مسلم كتاب اللباس، باب استحباب خضاب الشيب (٣/ ١٦٦٣) حيث رقم (٧٩).","vol":"16","page":696},{"text":"٩١٥٦ - حدثنا يوسف بن مسلم، ومحمد بن أحمد بن بُرْد الأنطاكي، قالا: حدثنا الهيثم بن جميل، قال: أخبرنا أبو خيثمة زهير بن معاوية (^١)، عن أبي الزبير، عن جابر قال: أُتي بأبي قحافة، أو جاء إلى النبيّ ﷺ ورأسه ولحيته مثل الثغام (^٢)، أو كالثغامة، فأمر به إلى نسائه، وقال: \"غيروا هذا الشيب\" (^٣).\n_________\n(^١) أبو خيثمة هو ملتقى الإسناد مع مسلم.\n(^٢) نهاية (ل ٧/ ١١٦/ ب).\n(^٣) أخرجه مسلم انظر حديث رقم (٩١٥٥) ورقمه في مسلم (٧٨).\nمن فوائد الاستخراج:\n- تمييز أبي خيثمة بذكر اسمه، وجاء عند مسلم بكنيته فقط.","vol":"16","page":697},{"text":"٩١٥٧ - حدثنا أبو داود الحراني، قال: حدثنا الحسن (^١)، وأبو جعفر (^٢)، قالا: حدثنا زهير (^٣)، عن أبي الزبير، عن جابر قال: أُتِيَ\n⦗٦٩٨⦘ بأبي قحافة أو جاء عام الفتح ورأسه ولحيته مثل الثغام، أو الثغامة فأمر به إلى نسائه، وقال: \"غيروا هذا بشيء\" (^٤).\n_________\n(^١) هو: الحسن بن أعين.\n(^٢) هو: أبو جعفر بن نفيل.\n(^٣) نهاية (ك ٤/ ٣٠١/ أ)، وزهير موضع الالتقاء مع مسلم.\n(^٤) أخرجه مسلم انظر حديث رقم (٩١٥٥) ورقمه في مسلم (٧٨).","vol":"16","page":697},{"text":"٩١٥٨ - حدثنا إسحاق بن سيّار، قال: حدثنا أبو غَسّان (^١)، قال: حدثنا زهير (^٢)، قال: ثنا أبو الزبير، عن جابر بمثله، فأمر به إلى نسائه وقال: \"غيروا هذا بشيء\" (^٣).\nقال زهير: وقلت له: وجنبوه السواد؟ قال: لا (^٤).\n_________\n(^١) هو: مالك بن إسماعيل.\n(^٢) زهير موضع التقاء المصنف مع مسلم.\n(^٣) أخرجه مسلم انظر حديث رقم (٩١٥٥) ورقمه في مسلم (٧٨)، والحديث في الأصل بعده زيادة مشار عليها بالحذف، ولم ترد في بقية النسخ، وهي: \"رواه عمرو بن جبلة عن زهير قال قلت لأبي الزبير قال: وجنبوه السواد. قال فسكت، فسألته ثانية فقال: لا، فظننت أن ذلك كان (…) من هشام بن عبد الملك، وقال هشام: يخضب بالسواد\".\n(^٤) هذا الحديث ليس في (م)، وجاءت الجملة الأخيرة منه وهي: \"قال زهير وقلت له: وجنبوه السواد؟ قال: لا\" جاءت في آخر الحديث السابق.","vol":"16","page":698},{"text":"٩١٥٩ - حدثنا أحمد بن إبراهيم أبو علي القُهُسْتَاني (^١)، قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا عبد الوارث، عن أيوب، عن\n⦗٦٩٩⦘ أبي الزبير (^٢)، عن جابر قال: أُتِي بأبي قحافة إلى النبيّ ﷺ عام الفتح، وكان رأسه ولحيته مثل الثغامة، فقال رسول الله ﷺ: \"ابعثوا به إلى عند نسائه فلْيغيرنه، ولْيُجَنّبنه السواد\" (^٣).\n_________\n(^١) القهستاني: -بضم القاف، والهاء، وسكون السين المهملة وفتح التاء المنقوطة من فوقها باثنتين وفي آخرها النون، الأنساب (٤/ ٥٦٤).\n(^٢) الملتقى في أبي الزبير.\n(^٣) أخرجه مسلم كتاب اللباس، باب استحباب خضاب الشيب (٣/ ١٦٦٣) حديث رقم (٧٩).\nمن فوائد الاستخراج: إخراج أبي عوانة للحديث من طريق أيوب عن أبي الزبير وفيه اجتناب السواد، ومسلم أخرجها من طريق ابن جريج عن أبي الزبير.","vol":"16","page":698},{"text":"٩١٦٠ - حدثني ابن مُهِلّ (^١)، قال: حدثنا عبد الرزاق، عن معمر، عن ليث (^٢)، عن أبي الزبير (^٣) بإسناده مثل (^٤) (^٥) حديث بن جريج. (^٦)\n_________\n(^١) هو: محمد بن مهل الصنعاني.\n(^٢) هو: الليث بن سعد.\n(^٣) أبو الزبير ملتقى الإسناد مع مسلم.\n(^٤) في الأصل: \"مثله\" وما أثبته من (م) لأَنه أنسب مع سياق الكلام، والمعنى أن حديث الليث عن أبي الزبير مثل حديث ابن جريج الذي أخرجه مسلم فيه اجتناب السواد.\n(^٥) أخرجه مسلم انظر حديث رقم (٩١٥٩).\n(^٦) كتب في الأصل فوقها: \"صح\".","vol":"16","page":699},{"text":"٩١٦١ - حدثنا عيسى بن أحمد العسقلاني، ويونس بن عبد الأعلى،\n⦗٧٠٠⦘ قالا: حدثنا بشر بن بكر، قال: حدثني الأوزاعي، قال: حدثني الزهري (^١)، قال: حدثني أبو سلمة، وسليمان بن يسار، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنّ اليهود والنصارى لا تصبغ خالفوهم\" (^٢).\n_________\n(^١) الزهري ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم كتاب اللباس، باب في مخالفة اليهود في الصبغ (٣/ ١٦٦٣)، حديث رقم (٨٠)، والبخاري اللباس، باب الخضاب، حديث رقم (٥٨٩٩) انظر: الفتح (١١/ ٥٤٧).","vol":"16","page":699},{"text":"٩١٦٢ - أخبرنا العباس بن الوليد، قال: أخبرني أبي، قال: سمعت الأوزاعي بمثله (^١) (^٢).\n_________\n(^١) الملتقى في الزهري وهو شيخ الأوزاعي.\n(^٢) أخرجه مسلم والبخاري انظر حديث رقم (٩١٦١).","vol":"16","page":700},{"text":"٩١٦٣ - حدثنا يونس بن عبد الأعلى وبحر بن نصر، قالا: حدثنا ابن وهب، أخبرني يونس (^١) بن يزيد، عن ابن شهاب (^٢)، أخبرني أبو سلمة بن عبد الرحمن أنّ أبا هريرة، قال: إنّ رسول الله ﷺ قال: \"إنّ اليهود والنصارى لا يصبغون فخالفوهم\" (^٣).\n_________\n(^١) نهاية (ل ٧/ ١١٧/ أ).\n(^٢) ابن شهاب ملتقى الإسناد مع مسلم.\n(^٣) أخرجه مسلم كتاب اللباس، باب استحباب مخالفة اليهود في الصبغ (٣/ ١٦٦٣)، حديث رقم (٨٠). =\n⦗٧٠١⦘ = والبخاري من طريق ابن شهاب، عن أبي سلمة عن أبي هريرة في كتاب الأنبياء، باب ما ذكر عن بني إسرائيل، حديث رقم (٣٤٦٢) انظر: الفتح (٧/ ١٧٢).","vol":"16","page":700},{"text":"٩١٦٤ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة (^١)، قال: حدثنا الزهري، عن أبي سلمة، وسليمان بن يسار، عن أبي هريرة، أنّ النبيّ ﷺ قال: \"إنَّ اليهود والنصارى لا يصبغون فخالفوهم\" (^٢).\n_________\n(^١) سفيان بن عيينة ملتقى الإسناد مع مسلم.\n(^٢) أخرجه مسلم انظر حديث رقم (٩١٦٣).\nوأخرجه البخاري من طريق الحميدي عن سفيان في اللباس، باب الحضاب، حديث رقم (٥٨٩٩) انظر: الفتح (١١/ ٥٤٧).","vol":"16","page":701},{"text":"٩١٦٥ - حدثنا عباس الدوري، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (^١) ح\nوحدثنا محمد بن النعمان بن بشير المقدسي (^٢)، قال: حدثنا عبد العزيز الأويسي (^٣)، قال: حدثنا إبراهيم بن سعد، عن صالح، عن ابن شهاب (^٤)، عن أبي سلمة، عن أبي هريرة، قال: قال\n⦗٧٠٢⦘ رسول الله (^٥) ﷺ: \"إنّ اليهود والنصارى لا يصبغون فخالفوهم\" (^٦).\n_________\n(^١) هو: صالح بن كيسان المدني.\n(^٢) لم أقف على ترجمته.\n(^٣) هو: عبد العزيز بن عبد الله بن يحيى القرشي الأويسي.\n(^٤) ابن شهاب ملتقى الإسناد مع مسلم.\n(^٥) نهاية (ك ٤/ ٣٠١/ ب).\n(^٦) أخرجه مسلم اللباس، باب في مخالفة اليهود (٣/ ١٦٦٣) حديث رقم (٨٠).\nوأخرجه البخاري من طريق عبد العزيز الأويسي في الأنبياء، باب ما ذكر عن بني إسرائيل، حديث رقم (٣٤٦٢) انظر: الفتح (٧/ ١٧٢).","vol":"16","page":701},{"text":"٩١٦٦ - حدثنا محمد بن إسحاق بن الصباح، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري (^١)، عن أبي سلمة، عن أبي هريرة، عن النبيّ ﷺ بمثله (^٢).\n_________\n(^١) الزهري موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم والبخاري، انظر حديث رقم (٩١٦٥).","vol":"16","page":702},{"text":"٩١٦٧ - ز- حدثني أبو شيبة بن أبي شيبة (^١)، قال: حدثنا أحمد بن حنبل، قال: حدثنا بكر بن عيسى (^٢) عن أبي عوانة (^٣)، عن أبي مالك\n⦗٧٠٣⦘ الأشجعي (^٤)، عن أبيه، قال: كان خضابنا على عهد النبيّ ﷺ الوَرْس (^٥) والزعفران (^٦) (^٧).\n_________\n(^١) هو: إبراهيم بن عبد الله العبسي.\n(^٢) الراسبي، أبو بشر البصري. ت / ٢٠٤ هـ.\nقال أبو بكر الأثرم: سمعت أبا عبد الله حدث عنه فأحسن الثناء عليه، وقال النسائي: \"ثقة\"، وذكره ابن حبان في الثقات، وقال ابن حجر: \"ثقة\".\nانظر: الجرح والتعديل (٢/ ٣٩١)، الثقات (٨/ ١٤٩)، تهذيب الكمال (٤/ ٢٢٤)، التقريب (ص ١٧٦).\n(^٣) هو: الوضاح بن عبد الله اليشكري.\n(^٤) هو: سعد بن طارق أَشْيَم.\nوثقه أحمد، وابن معين، والعجلي.\nوقال النسائي: \"لا بأس به\".\nانظر: الجرح والتعديل (٤/ ٨٦)، من كلام أبي زكريا في الرجال -رواية ابن طهمان- (ص ٨٧)، تاريخ الثقات (١٧٩)، تهذيب الكمال (١٠/ ٢٧٠).\n(^٥) الوَرْس: نبت أصفر يصبغ به.\nانظر: المجموع المغيث (٣/ ٤٠٤)، النهاية (٥/ ١٧٣).\n(^٦) جاء هذا الحديث في (م) و(ل) قبل حديث رقم (٩١٦٥).\n(^٧) هذا الحديث من الزوائد، وسند أبي عوانة حسن.\nوالحديث أخرجه أحمد في المسند (٣/ ٦١٦) عن بكر بن عيسى به، وأخرجه البزار -كشف الأستار (٣/ ٣٧٢) - من طريق أحمد بن حنبل به، قال الهيثمي في المجمع (٥/ ١٩٥) رجاله رجال الصحيح خلا بكر بن عيسى، وهو: ثقة.","vol":"16","page":702},{"text":"<span data-type='title' id=toc-1219>بيان التشديد في اتخاذ الصور في البيوت، والأمتعة التي فيها الصور، [وأنها على الستور أبلغ في الكراهية، منها على ما يوطأ، والنهي عن إمساك الكلاب] (^١)، والعلَّة التي لها نُهي عنها</span>\n_________\n(^١) ما بين المعكوفتين زيادة من نسختي (ل)، (م)، وبها تنتهي ترجمة الباب فيهما.","vol":"17","page":5},{"text":"٩١٦٨ - حدثنا يونس بن عبد الأعلى (^١)، قال: أخبرنا ابن وهب (^٢)، قال: أخبرني يونس (^٣)، عن ابن شهاب (^٤)، عن ابن السَّبَّاق (^٥)، عن ابن عباس، عن ميمونة (^٦) -زوج النبي ﷺ- عن النبي ﷺ (^٧)، أن جبريل قال للنبي ﷺ: \"إنا لا ندخل بيتًا فيه كلب، ولا صورة\" (^٨).\n_________\n(^١) ابن ميسرة الصدفي، أبو موسى المصري.\n(^٢) هو عبد الله بن وهب بن مسلم، وهو موضع التقاء أبي عوانة مع الإمام مسلم.\n(^٣) هو يونس بن يزيد الأيلي.\n(^٤) هو محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٥) هو عبيد بن السباق، الثقفي، أبو سعيد، المدني. تهذيب الكمال (١٩/ ٢٠٧/ ترجمة ٣٧١٧).\n(^٦) بنت الحارث الهلالية. الإصابة (٨/ ١٩١ - ١٢١/ ترجمة ١٠٢١).\n(^٧) جملة: (عن النبي ﷺ) ليست في نسختي (ل)، (م)، والحديث مرفوع كما سيأتي برقم (٩١٧١).\n(^٨) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان …\n⦗٦⦘ = (٣/ ١٦٦٤/ حديث رقم ٨٢٩) في سياق طويل سيأتي برقم (٩١٧١، ٩١٨٢).","vol":"17","page":5},{"text":"٩١٦٩ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر الخَوْلاني (^١)، قالا: حدثنا ابن وهب (^٢)، أخبرني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله، أنه سمع [عبد الله] (^٣) بن عباس، يقول: سمعت أبا طلحة (^٤)، يقول: سمعت رسول الله ﷺ يقول: \"لا تدخل الملائكة بيتًا فيه كلب، ولا صورة\" (^٥).\n_________\n(^١) الخولاني -بفتح الخاء المعجمة وسكون الواو-.\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) من نسخة (م).\n(^٤) هو زيد بن سهل بن الأسود بن حرام، الأنصاري، النجاري، مشهور بكنيته، من فضلاء الصحابة، وهو زوج أم سليم والدة أنس.\nانظر: الإصابة (٣/ ٢٨، ٢٩ / ترجمة ٢٨٩٩).\n(^٥) أخرجه مسلم في صحيحه -كتاب اللباس والزينة -باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٥/ حديث رقم ٨٤)، وأخرجه البخاري في صحيحه -كتاب بدء الخلق -باب إذا قال أحدكم: (آمين). والملائكة في السماء فوافقت إحداهما الأخرى … (٦/ ٣١٢ /حديث رقم ٣٢٢٥)، وأطرافه في: (٣٢٢٦، ٣٣٢٢، ٤٠٠٢، ٥٩٤٩، ٥٩٥٨).\nوطريق ابن وهب التي عند أبي عوانة هنا، علقها البخاري عن الليث، عنه، عقب الحديث رقم (٥٩٤٩).","vol":"17","page":6},{"text":"٩١٧٠ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب (^١)، قال: حدثنا يونس (^٢)، قال: ابن شهاب (^٣): وحدثني سالم بن عبد الله بن عمر (^٤)، عن أبيه (^٥) قال: سمعت رسول الله ﷺ رافعًا صوته (^٦) يأمر بقتل الكلاب، وكانت الكلاب تقتل، إلا كلب صيد أو ماشية (^٧).\nقال ابن شهاب (^٨): وحدثني سعيد بن المسيب، عن أبي هريرة، أن\n⦗٨⦘ رسول الله ﷺ قال: \"من اقتنى كلبًا ليس بكلب صيد، ولا ماشية، ولا أرض، فإنه ينقص من أجره قيراطان (^٩) كل يوم\" (^١٠).\n_________\n(^١) هو عبد الله بن وهب بن مسلم، القرشي مولاهم، أبو محمد، المصري.\n(^٢) ابن زيد بن أبي النجاد، الأيلي، أبو يزيد، مولى آل أبي سفيان.\n(^٣) هو محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب.\n(^٤) ابن الخطاب، القرشي، العدوي.\n(^٥) عبد الله بن عمر ﵁ هو موضع الالتقاء.\n(^٦) كلمة: (صوته) ساقطة من نسخة (م).\n(^٧) أخرجه مسلم في صحيحه -كتاب المساقاة -باب الأمر بقتل الكلاب، وبيان نسخه، وبيان تحريم اقتنائها إلا لصيد، أو زرع، أو ماشية، ونحو ذلك (٣/ ١٢٠٠/ حديث رقم ٤٦).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب إذا وقع الذباب في شراب أحدكم … ٦/ ٣٦٠/ حديث رقم ٣٣٢٣).\nفوائد الاستخراج: قوله: (سمعت رسول الله ﷺ رافعًا صوته)، وهذا التصريح ليس في رواية الصحيحين.\n(^٨) في الأصل: (قال ابن شهاب قال)، وفي نسخة (ح): (قال حدثني ابن شهاب قال).\nوضرب على كلمة: (حدثني)، ونسي كلمة: (قال) الثانية، التي لا يستقيم وجودها =\n⦗٨⦘ = إلا بكلمة (حدثني). والتصويب من نسختي (ل)، (م).\nوقوله: (قال ابن شهاب …) هو بالإسناد السابق. موضع الالتقاء هو ابن وهب.\n(^٩) القيراط: جزء من أجزاء الدينار، وهو نصف عُشْرِه، في أكثر البلاد، وأهل الشام يجعلونه جزءًا من أربعة وعشرين جزءًا.\nقال الفيومي: الحُسّاب يقسمون الأشياء أربعة وعشرين قيراطًا؛ لأنه أول عدد له ثمن وربع ونصف وثلث صحيحات من غير كسر.\nوالقيراط أصله: قِرَّاط -بالتشديد- لأن جمعه قراريط، فأبدل من أحد حرفي تضعيفه ياءًا.\nانظر: لسان العرب (٥/ ٣٥٩١ / مادة: قرط)، والمصباح المنير (ص ٤٩٨).\n(^١٠) أخرجه مسلم في صحيحه -كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه … (٣/ ١٢٠٣/ حديث رقم ٥٧).\nوأخرجه البخاري في صحيحه -كتاب الحرث والمزارعة -باب اقتناء الكلب للحرث (٥/ ٥/ حديث رقم ٢٣٢٢)، وطرفه في (٣٣٢٤).\nفوائد الاستخراج: تصريح الزهري بالسماع من ابن المسيب.","vol":"17","page":7},{"text":"٩١٧١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، ح.\nوحدثنا بحر بن نصر، قال: حدثنا ابن وهب (^١)، قال: أخبرني يونس، عن\n⦗٩⦘ ابن شهاب الزهري -قال يونس-: عن ابن السباق، عن عبد الله بن عباس، قال: أخبرتني ميمونة -زوج النبي ﷺ أن رسول الله ﷺ أصبح يومًا واجما (^٢)، قالت ميمونة: يا رسول الله، لقد استنكرت هيئتك منذ اليوم؟ قال رسول الله ﷺ: \"إن جبريل [﵇] (^٣) كان وعدني أن يلقاني الليلة، فلم يلقني، أما والله ما أخلفني\"، قال: فظل رسول الله ﷺ يومه على ذلك (^٤)، ثم وقع في نفسه جَرو (^٥) كلب تحت بساط لنا، فأمر به فأخرج، ثم أخذ بيده ماء فنضح به مكانه، فلما أمسى لقيه جبريل، فقال [له] (^٦): \"قد كنت وعدتني أن تلقاني البارحة! قال: أجل، ولكنا لا ندخل بيتًا فيه كلب ولا صورة، فأصبح رسول الله ﷺ يومئذ (^٧) فأمر بقتل الكلاب، حتى إنه كان يأمر بقتل كلب الحائط (^٨) الصغير، ويترك\n⦗١٠⦘ كلب الحائط الكبير\" (^٩).\nحديث يونس مختصر، هذا لفظ بحر بن نصر.\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) الواجم: المهتم الذي قد أسكته الهم، وعلته الكآبة. غريب الحديث لأبي عبيد (٣/ ٢٣٢).\n(^٣) من نسختي (ل)، (م).\n(^٤) كلمة: (ذلك) ساقطة من نسختي (ل)، (م).\n(^٥) الجرو -بفتح الجيم وضمها وكسرها، ثلاث لغات- الصغير من أولاد الكلب، ثم يحمل عليه غيره تشبيهًا. انظر: مقاييس اللغة (١/ ٤٤٧)، وشرح النووي (١٤/ ٣٠٩).\n(^٦) من نسختي (ل)، (م).\n(^٧) في نسختي (ل)، (م): من ذلك اليوم.\n(^٨) الحائط: البستان من النخل إذا كان عليه حائط وهو: الجدار. النهاية (١/ ٤٦٢).\n(^٩) تقدم تخريجه، انظر الحديث رقم (٩١٦٨).","vol":"17","page":8},{"text":"٩١٧٢ - حدثنا محمد بن خالد بن خَلِي (^١) الحمصي، قال: حدثنا بشر بن شعيب، عن أبيه (^٢)، عن الزهري (^٣)، قال: أخبرني ابن (^٤) السباق، أن ابن عباس قال: أخبرتني ميمونة زوج النبي ﷺ أن رسول الله ﷺ أصبح يومًا واجمًا، فقالت له ميمونة: أي رسول الله لقد استنكرت هيئتك منذ اليوم؟ فقال: \"إن جبريل كان واعدني (^٥) أن يلقاني الليلة، فلم يلقني أما والله ما أخلفني\"، قالت: فظل يومه كذلك، ثم وقع في نفسه جرو كلب تحت نَضَد (^٦) لنا، فأمر به فأخرج، ثم أخذ بيده ماءً فنضح به مكانه، فلما أمسى لقيه جبريل [﵇] (^٧)، فقال له\n⦗١١⦘ رسول الله ﷺ: \"قد كنت واعدتني (^٨) أن تلقاني البارحة!، قال (^٩): أجل، ولكنا لا ندخل بيتًا فيه كلب ولا صورة\" قال: فأصبح رسول الله ﷺ من ذلك اليوم (^١٠) فأمر بقتل الكلاب، حتى إنه كان يأمر بقتل كلب حائط الصغير، ويترك كلب الحائط الكبير (^١١).\n_________\n(^١) خلي بفتح الخاء المعجمة، وكسر اللام المخففة، الإكمال (٢/ ١١٣).\n(^٢) شعيب بن أبي حمزة، القرشي مولاهم.\n(^٣) الزهري هو موضع الالتقاء.\n(^٤) في نسخه م: (أبو) هو خطأ.\n(^٥) في نسختي (ل)، (م): وعدني.\n(^٦) النضد -بالتحريك-: السرير الذي تنضد عليه الثياب، أي: يجعل بعضها فوق بعض. وهو -أيضًا-: متاع البيت المنضود. النهاية (٥/ ٧١).\n(^٧) من نسختي (ل)، (م).\n(^٨) في نسختي (ل)، (م)،: وعدتني.\n(^٩) في نسختي (ل)، (م): (قالت) وأما صحيح مسلم فليست فيه هذه الكلمة، لا مذكرة ولا مؤنثة.\n(^١٠) كلمة (من ذلك اليوم) ساقطة من نسختي (ل)، (م).\n(^١١) تقدم تخريجه، انظر الحديث رقم (٩١٦٨).\nفوائد الاستخراج: تصريح الزهري بالسماع.","vol":"17","page":10},{"text":"٩١٧٣ - حدثنا يونس بن عبد الأعلى، وأبو علي الزَّعْفَراني (^١)، قالا: حدثنا سفيان بن عيينة (^٢)، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس، عن أبي طلحة، عن النبي ﷺ قال: \"لا تدخل الملائكة بيتًا فيه كلب ولا صورة\" (^٣).\n_________\n(^١) الزعفراني -بفتح الزاي، وسكون العين المهملة، وفتح الفاء والراء- نسبة إلى (الزعفرانية)، قرية من قرى سواد بغداد. وأبو علي الزعفراني هو: الحسن ابن محمد بن الصباح، البغدادي.\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩١٦٩) وهذا الطريق عند مسلم برقم (٨٣).","vol":"17","page":11},{"text":"٩١٧٤ - حدثنا بكار بن قتيبة (^١)، قال: حدثنا إبراهيم بن أبي الوزير (^٢)، قال: حدثنا سفيان (^٣)، عن الزهري، [بإسناده]، (^٤)، مثله (^٥)، (^٦).\n_________\n(^١) ابن عبيد الله، ويقال: ابن أسد بن عبيد الله بن بشر بن أبي بكرة الثقفي البكراوي.\n(^٢) هو إبراهيم بن عمر بن مُطَرِّف، الهاشمي مولاهم، أبو عمرو، ويقال: أبو إسحاق، المكي، نزيل البصرة، توفي (٢١٢) هـ، أو (٢١٣) هـ، وقيل غير ذلك.\nوثقه الترمذي، والدارقطني.\nوقال أبو حاتم: ليس به بأس.\nوقال النسائي: لا بأس به.\nوقال ابن حجر: صدوق.\nانظر: الجرح والتعديل: (٢/ ١١٤/ ترجمة ٣٤٤)، وتهذيب التهذيب (١/ ١٢٨/ ترجمة ٢٦٤)، وتقريب التهذيب (١١٢/ ترجمة ٢٢٤).\n(^٣) ابن عيينة -كما في الطريق السابق- هو موضع الالتقاء.\n(^٤) من نسختي (ل)، (م).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩١٦٩)، وهذا الطريق عند مسلم برقم (٨٣).\n(^٦) في نسخة (ح) زيادة حرف التحويل، عقب الحديث.","vol":"17","page":12},{"text":"٩١٧٥ - حدثنا الصغاني (^١)، قال: حدثنا أبو النَّضْر (^٢)، قال: حدثنا\n⦗١٣⦘ بن أبي ذئب (^٣)، عن الزهري (^٤)، مثله (^٥)، (^٦).\n_________\n(^١) الصغاني -بفتح الصاد المهملة والغين المعجمة، وفي آخرها نون- هذه النسبة إلى بلاد مجتمعة وراء نهر جيحون، يقال له: (جغانيان)، وتعرب فيقال لها: (الصغانيان)، والنسبة إليها: الصغاني والصاغاني أيضًا. الأنساب (٣/ ٥٤٢).\nهو محمد بن إسحاق بن جعفر، ويقال في جده: محمد، أيضًا، أبو بكر، الخراساني.\n(^٢) بفتح النون، وسكون الضاد المعجمة. الإكمال (٧/ ٣٤١، ٣٤٩).\nوهو هاشم بن القاسم، الليثي، البغدادي، مشهور بكنيته، ولقبه: قيصر.\n(^٣) هو محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب -واسمه: هشام- المدني، أبو الحارث، القرشي.\n(^٤) الزهري هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩١٦٩)، وهذا الطريق عند مسلم برقم (٨٣).\n(^٦) في نسخة (هـ) زيادة حرف التحويل، عقب الحديث.","vol":"17","page":12},{"text":"٩١٧٦ - حدثنا محمد (^١) بن خالد بن خَلِي، قال: حدثنا بشر ابن شعيب، عن أبيه، عن الزهري (^٢)، قال: أخبرني عبيد الله بن عبد الله، أنه سمع ابن عباس، يقول: سمعت أبا طلحة يقول: قال النبي ﷺ. بمثله (^٣)، وقال: تحت نضَدٍ لنا (^٤).\n⦗١٤⦘ والباقي مثله (^٥).\n_________\n(^١) في الأصل ونسخة (هـ): (أحمد)، وهو خطأ، والتصويب من حاشية الأصل ونسختي (ل)، (م).\n(^٢) الزهري هو موضع الالتقاء.\n(^٣) كلمة (بمثله) ساقطة من نسخة (م).\n(^٤) هكذا في الأصل ونسخة (ح): (تحت نضد لنا). ولا أدري من هو قائلها. وهذه العبارة جاءت في حديث ميمونة، السابق برقم (٩١٧٢)، في ذكر الكلب الذي امتنع جبريل ﵇ من دخول بيت النبي ﷺ بسببه. وأما أبو طلحة فلم يرو هذه القصة، فيما وقفت عليه من مصادر، وقد أورد حديثه أبو عوانة في هذا الباب، من ثلاثة عشر طريقًا ليس فيها هذه القصة. وقوله: (والباقي مثله) يدل على أن المراد: حديث ميمونة السابق برقم (٩١٧٢). والله أعلم.\nومعنى \"نضَد\" -بالتحريك- السرير الذي تُنضد عليه الثياب، أي يجعل بعضها فوق بعض، وهو أيضًا متاع البيت المنضود. النهاية في غريب الحديث مادة \"نضد\" ص: ٩٢٢. =\n⦗١٤⦘ = وفي نسختي (ل)، (م): (بحر بن نصر)، بدل قوله هنا: (تحت نضد لنا)، ولا أدري ما وجهه.\n(^٥) حديث أبي طلحة تقدّم تخريجه، انظر الحديث رقم (٩١٦٩).","vol":"17","page":13},{"text":"٩١٧٧ - حدّثنا حمدان السُّلَمِي (^١)، قال: حدّثنا عبد الرزّاق، [ح] (^٢) وحدثنا الدّبَرِي (^٣)، عن عبد الرزّاق (^٤)، أخبرنا معمر، عن الزّهريّ، قال: أخبرني عبيد الله بن عبد الله، أنه سمع ابن عبّاس، يقول: سمعت أبا طلحة، يقول: سمعت رسول الله ﷺ يقول: \"لا تدخل الملائكة بيتًا فيه كلب، ولا صورة تماثيل\" (^٥)، (^٦).\n_________\n(^١) السلمي -بضم السين المهملة، وفتح اللام- نسبة إلى (سليم)، قبيلة من العرب مشهورة، تفرقت في البلاد، وجماعة كثيرة منهم نزلت حمص. الأنساب (٣/ ٣٧٨).\nو(حمدان) لقب، واسمه: أحمد بن يوسف بن خالد، الأزدي، أبو الحسن، النيسابوري.\n(^٢) من نسختي (ل)، (م).\n(^٣) الدبري -بفتح الدال المهملة، والموحدة، بعدها راء- نسبة إلى (دبر) قرية من قرى صنعاء. الأنساب (٢/ ٤٥٣)، واللباب (١/ ٤٨٩).\nإسحاق بن إبراهيم بن عباد، الصنعاني، أبو يعقوب.\n(^٤) عبد الرزّاق هو موضع الالتقاء.\n(^٥) التماثيل جمع تمثال، وهو الشيء المصور، أعم من أن يكون شاخصًا، أو يكون نقشًا، أو دهانا، أو نسجًا في ثوب. الفتح (١٠/ ٣٨٧).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٦٩).\nفوائد الاستخراج. =\n⦗١٥⦘ = - ذكر متن رواية عبد الرزّاق، ومسلم ساق إسنادها، وأحال بها على رواية يونس، عن الزّهريّ.\n- تصريح الزّهريُّ بالسماع.","vol":"17","page":14},{"text":"٩١٧٨ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، ح.\nوحدثنا بحر بن نصر [الخولاني] (^١)، قال: حدّثنا عبد الله بن وهب (^٢)، قال: أخبرني (^٣) عمرو بن الحارث، أن بكيرًا (^٤) حدثه، أن بسر بن سعيد حدثه، أن زيد بن خالد الجهني - صاحب رسول الله ﷺ حدثه (^٥)، ومع بسر ابن سعيد، عبيد الله الخولاني، الّذي كان في حجر ميمونة، زوج النبي ﷺ، حدثهما زيد بن خالد، أن أبا طلحة حدثه، أن رسول الله ﷺ قال: \"لا تدخل الملائكة بيتًا فيه صورة\" قال بسر: فمرض زيد (^٦) فعدناه، فإذا في بيته ستر فيه تصاوير، فقلت لعبيد الله الخولاني: ألم يحدثنا؟! قال: إنّه قد (^٧) قال: إِلَّا رقمًا في ثوب، ألم تسمعه؟! قلت:\n⦗١٦⦘ بلى. قال: فاذكر ذلك (^٨).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) عبد الله بن وهب هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): (وأخبرني).\n(^٤) ابن عبد الله بن الأشج.\n(^٥) في نسختي (ل)، (م)، جاءت كلمة (حدثه) قبل كلمة (صاحب رسول الله ﷺ).\n(^٦) كلمة (زيد) ساقطة من نسختي (ل)، (م).\n(^٧) كلمة (قد) ساقطة من نسختي (ل)، (م).\n(^٨) تقدّم تخريجه، انظر الحديث رقم (٩١٦٩)، وهذا الطريق عند مسلم برقم (٨٦).","vol":"17","page":15},{"text":"٩١٧٩ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، قال بكير: وحدثني عبد الرّحمن بن القاسم، أن أباه حدثه، عن عائشة زوج النّبيّ ﷺ، أنها نصبت سترًا فيه تصاوير، فدخل رسول الله ﷺ[فنزعه] (^٢) فقطعته وسادتين. فقال رجل في المجلس حينئذ -يقال له: ربيعة بن عطاء، مولى بني زهرة-: أما سمعت أبا محمّد (^٣) يذكر أن عائشة قالت: وكان رسول الله ﷺ يرتفق عليها؟ قال ابن القاسم: لا. قال: لكني سمعته. يريد: القاسم ابن محمّد (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) من النسخ: ل، م، هـ، وصحيح مسلم. وعليها في نسخة (هـ) إشارة (لا- إلى).\n(^٣) هو القاسم بن محمّد بن أبي بكر الصديق، والد عبد الرّحمن بن القاسم. كما نبه في آخر الحديث.\n(^٤) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٨، ١٦٦٩/ حديث رقم ٩٥).\nوأخرجه البخاريّ في صحيحه -كتاب المظالم، باب هل تكسر الدنان الّتي فيها الخمْرِ، أو تخرق الزقاق (٥/ ١٢٢ /حديث رقم ٢٤٧٩)، وأطرافه في: (٢١٠٥، ٣٢٢٤، ٥١٨١، ٥٩٥٤، ٥٩٥٥، ٥٩٥٧، ٥٩٦١، ٦١٠٩، ٧٥٥٧).","vol":"17","page":16},{"text":"٩١٨٠ - حدّثنا إسماعيل بن يعقوب الصَّبيحي (^١)، قال: حدّثنا محمّد بن موسى بن أعين (^٢)، قال: حدّثنا أبي (^٣)، عن عمرو (^٤)، عن بكير أن [ابن] (^٥) القاسم حدثه عن أبيه، عن عائشة، بمثله (^٦)، (^٧).\n_________\n(^١) الصيبحي هو بفتح الصاد المهملة. كما ضبطه بالشكل في نسخة (ل). وكذلك ذكر عبد الغني الأزدي، وابن حجر، انظر تعليق المعلمي على الإكمال (٥/ ١٦٦)، وتقريب التهذيب (١٤٥/ ترجمة ٥٠١)، ويظهر أنها نسبة إلى جده الثّاني، ولم يذكرها السمعاني وابن الأثير.\nوهو إسماعيل بن يعقوب بن إسماعيل بن صبيح، الصبيحي، أبو محمّد، الحراني.\n(^٢) الجزرى، أبو يحيى، الحراني.\n(^٣) موسى بن أعين، الجزري، أبو سعيد.\n(^٤) عمرو -بن الحارث- هو موضع الالتقاء.\n(^٥) من نسختي (ل)، (م).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩).\n(^٧) في نسختي (ل)، (م) تقدّم الحديث الآتي برقم (٩١٨٣)، فوقع عقب هذا الحديث.","vol":"17","page":17},{"text":"٩١٨١ - حدّثنا الخراز (^١) المري (^٢)، قال: حدّثنا مروان بن محمّد (^٣)،\n⦗١٨⦘ قال: حدّثنا اللَّيث بن سعد، ح.\nوحدثنا الربيع بن سليمان، قال: حدّثنا شعيب بن اللَّيث (^٤)، قال: أخبرنا اللَّيث (^٥)، عن بكير (^٦)، عن بسْرِ بن سعيد، عن زيد بن خالد، عن أبي طلحة -صاحب رسول الله ﷺ أنه (^٧) قال: إن رسول الله ﷺ قال: \"إن الملائكة لا تدخل بيتًا فيه صورة\".\nقال بسر: ثمّ اشتكى -وقال شعيب: قال بسْر: فاشتكى- زيد، فعدناه (^٨) فإذا على بابه ستر فيه صورة، قال: فقلت لعبيد الله الخولاني -ربيب ميمونة-: ألم يخبرنا زيد عن الصورة يوم الأوّل؟! فقال عبيد الله: ألم تسمعه حين قال: إِلَّا رقمًا في ثوب؟ وقال شعيب: أو لم تسمعه (^٩) يقول: إِلَّا رقما في ثوب (^١٠)؟\n_________\n(^١) الخراز -بفتح الخاء المعجمة، والراء المهملة المشددة، وفي آخرها زاي معجمة- نسبة إلى خرز الأشياء من الجلود، كالقرب، والسطائح، والسيور، وغيرها الأنساب (٢/ ٣٣٥).\n(^٢) المري -بضم الميم، وتشديد الراء- هذه النسبة إلى جماعة بطون من قبائل شتى. انظر الأنساب (٥/ ٢٦٨).\nوالخراز المري هو: أحمد بن علي بن يوسف، الدمشقي، أبو بكر.\n(^٣) ابن حسان، الأسدي، أبو بكر، ويقال: أبو حفص، ويقال: أبو عبد الرّحمن، =\n⦗١٨⦘ = الطاطري، الدمشقي.\n(^٤) ابن سعد بن عبد الرّحمن.\n(^٥) اللَّيث -بن سعد- هو موضع الالتقاء، في الطريقين.\n(^٦) ابن عبد الله الأشج.\n(^٧) كلمة (أنه) ساقطة من نسخة (م).\n(^٨) أي بسر بن سعيد، وعبيد الله الخولاني. كما تقدّم في الحديث رقم (٩١٧٨).\n(^٩) في نسختي (ل)، (م): (تسمع).\n(^١٠) تقدّم تخريجه، انظر الحديث رقم (٩١٦٩)، وهذا الطريق عند مسلم برقم (٨٥).","vol":"17","page":17},{"text":"٩١٨٢ - حدّثنا حبشي (^١)، قال: حدّثنا (^٢) أبي، قال: حدّثنا اللَّيث (^٣)، بمثله إلى قوله: بيتًا فيه صورة (^٤).\n_________\n(^١) في الأصل ضبطه بفتح أوله وثانيه، كتب عليه (صح)، وفي نسخة (ل) تظهر ضمة فوق الحاء فقط. واختلف أهل الضبط في ضبطه، فضبطه عبد الغني بن سعيد، وابن ماكولا: بفتح الحاء والباء. وقال: وكذلك ذكره محمّد بن إسحاق بن خزيمة، والأصم، في روايتهما عنه، وكذلك ذكره ابن يونس في تاريخ المصريين اهـ.\nوقيده الدارقطني، وابن نقطة: بضم الحاء، وإسكان الباء. وذكر ابن نقطة: أنه نقله من خط مؤتمن من كتاب (أولاد المحدثين) لابن مردويه.\nقال ابن ماكولا: الأوّل أصح. اهـ. وحكم على الثّاني -في (كتاب تهذيب مستمر الأوهام) - بأنه وهم.\nوذكر ابن يونس: أن (حبشي) لقب، واسمه: طاهر بن عمرو بن الربيع ابن طارق بن قرة بن نهيك بن مجاهد، الهلالي، أبو الحسن المصري.\n(^٢) هو: عمرو بن الربيع بن طارق بن قرة بن نهيك بن مجاهد، الهلالي، أبو حفص، الكوفي، ثمّ المصري، توفي (٢١٩) هـ.\n(^٣) اللَّيث هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩١٦٩)، وهذا الطريق عند مسلم برقم (٨٥).","vol":"17","page":19},{"text":"٩١٨٣ - حدّثنا إسحاق بن سيار (^١) قال: حدّثنا أبو عاصم (^٢)، عن\n⦗٢٠⦘ ابن جريج (^٣)، عن نافع (^٤)، عن ابن عمر، أن النّبيّ ﷺ أمر بقتل الكلاب، حتّى إن كانت المرأة لتجيء بكلبها فنقتله (^٥)، (^٦).\n_________\n(^١) ابن محمّد بن مسلم، أبو يعقوب، النصيبي.\n(^٢) هو الضحاك بن مخلد بن الضحاك بن مسلم بن الضحاك.\n(^٣) هو عبد الملك بن عبد العزيز بن جريج، الأموي مولاهم، المكي.\n(^٤) نافع هو أبو عبد الله، المدني، مولى عبد الله بن عمر، وهو موضع الالتقاء.\n(^٥) وقعت نقطتا القاف على الحرف الّذي قبله في الأصل، والنسخ الأخرى ليس فيها نقط، والتصويب من صحيح مسلم.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٠)، وهذا الطريق عند مسلم برقم (٤٥).","vol":"17","page":19},{"text":"٩١٨٤ - ز- حدّثنا يوسف بن مُسَلَّم (^١)، قال: حدّثنا حجاج (^٢)، عن ابن جريج، قال: أخبرني أبو الزبير (^٣)، أنه سمع جابر بن عبد الله، أن رسول الله ﷺ نهى عن الصور في البيت، ونهى الرَّجل أن يصنع ذلك فيها، وأن النّبيّ ﷺ أمر عمر زمن الفتح أن يأتي الكعبة، فيمحو كلّ صورة فيها، ولم يدخل البيت حتّى محيت كلّ صورة فيه (^٤)، (^٥).\n_________\n(^١) وهو: يوسف بن سعيد بن مُسَلَّم، المصيصي، أبو يعقوب.\n(^٢) ابن محمّد، المصيصي، أبو محمّد، الأعور.\n(^٣) هو: محمّد بن مسلم بن تَدْرُس، الأسدي، مولاهم، المكي.\n(^٤) في نسختي (ل)، (م): (فيها)، لكن ضبب على ألفها في نسخة (ل).\n(^٥) إسناده صحيح، وأبو الزبير قد صرح بالسماع.\nوأخرجه التّرمذيّ في سننه -كتاب اللباس، باب ما جاء في الصور (٤/ ٢٠٢ / حديث رقم ١٧٤٩)، وأحمد (٣/ ٣٣٥، ٣٨٤)، وأبو يعلى (٤/ ١٦٩/ حديث رقم ٢٢٤٤)، وابن حبّان (الإحسان ١٣/ ١٥٥/ حديث رقم ٥٨٤٤)، والبيهقي في =\n⦗٢١⦘ = الكبرى (٥/ ١٥٨)، كلهم من طريق ابن جريج، به.\nقال التّرمذيّ: حسن صحيح.","vol":"17","page":20},{"text":"٩١٨٥ - ز- حدّثنا الصغاني، قال: حدثنا رَوْح (^١)، قال: أخبرنا ابن جريج (^٢)، عن أبي الزبير، عن جابر، أن النّبيّ ﷺ نهى عن الصور في البيت، ونهى الرَّجل أن يصنع ذلك (^٣).\n_________\n(^١) ابن عبادة بن العلاء بن حسان، القيسي.\n(^٢) في نسختي (ل)، (م) وقف بالحديث إلى ابن جريج، ثمّ حول الإسناد، وساق الحديث التالي، وعقب عليه بقوله: (لفظ أبي داود، وحديث الصغاني إلى قوله: \"يصنع ذلك\" اهـ.\nولعلّه سقط منهما لفظ (هذا) قبل قوله: (لفظ أبي داوود). والله أعلم.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٨٤).","vol":"17","page":21},{"text":"٩١٨٦ - ز- حدّثنا أبو داوود الحراني (^١)، قال: حدّثنا أبو عاصم، عن ابن جريج، أخبرني أبو الزبير، أنه سمع جابرًا أن النّبيّ ﷺ نهى عن الصور في البيت، ونهى الرَّجل أن يصنع ذاك (^٢)، وأن النّبيّ ﷺ أمر عمر\n⦗٢٢⦘ أن يمحو كل صورة في البيت، فلم يدخل النّبيّ ﷺ (^٣) [البيت] (^٤) حتّى محيت كلّ صورة فيه (^٥).\n_________\n(^١) الحراني -بفتح الحاء- وتشديد الراء، وفي آخرها نون -نسبة إلى بلدة من أعمال الجزيرة، على طريق الموصل، والشام، والروم، بينها وبين الرها يوم، وبين الرقة يومان.\nانظر: الأنساب (٢/ ١٩٥)، ومعجم البلدان (٢/ ١٧١/ رقم ٣٥٨٦)، والُّلباب (١/ ٣٥٣).\nوهو: سليمان بن سيف بن يحيى، الطائي مولاهم.\n(^٢) في نسختي (ل)، (م): ذلك.\n(^٣) جملة: (فلم يدخل النبي ﷺ) سقطت من نسخة (م)، وفي نسخة (ل) سقطت كلمة (النبي ﷺ).\n(^٤) من نسختي (ل)، (م).\n(^٥) تقدّم تخريجه في الحديث رقم (٩١٨٤).","vol":"17","page":21},{"text":"٩١٨٧ - حدّثنا أبو أمية (^١)، قال: حدّثنا يعقوب بن محمّد الزّهريُّ (^٢)، قال: حدّثنا عبد العزيز بن أبي حازم (^٣)، عن سهيل بن أبي صالح (^٤)، عن أبي الحباب سعيد بن يسار، عن زيد بن خالد، عن أبي طلحة الأنصاري، أن رسول الله ﷺ قال: \"لا تدخل الملائكة بيتًا فيه كلب ولا صورة\".\nقال زيد: فقلت لأبي طلحة: اذهب بنا إلى عائشة؛ نسألها عن هذا الحديث، فخرجنا حتّى دخلنا عليها، فقلنا لها: سمعت رسول الله ﷺ يحدث بهذا الحديث الّذي حدثه أبو طلحة؟ قالت: لا، ولكن أخبركم ما سمعت من رسول الله ﷺ، كان رسول الله ﷺ غائبًا في غزاة\n⦗٢٣⦘ غزاها، فلما تحينت قفوله، أخذت نَمَطًا (^٥) كانت (^٦) لي، فسترت به على العرض (^٧)، فلما دخل رسول الله ﷺ تلقيته في الحجرة، فقلت:\n⦗٢٤⦘ السّلام عليك يا رسول الله، ورحمة الله وبركاته، الحمد لله الّذي أعز نصرك، وأقر عينك، وأكرمك، قالت: فلم يكلمني، وعرفت في وجهه الغضب، ودخل البيت مسرعًا، وأخذ (^٨) النمط بيده فجبذه حتّى هتكه، ثمّ قال: \"إن الله لم يأمرنا فيما رزقنا أن نكسو الحجارة\" (^٩).\n_________\n(^١) محمّد بن إبراهيم بن مسلم، الخزاعي، الطرطوسي، مشهور بكنيته.\n(^٢) أبو يوسف، المدني.\n(^٣) ابن دينار، المدني.\n(^٤) سهيل بن أبي صالح هو موضع الالتقاء.\n(^٥) بفتح الميم والنون، يطلق على بساط لطيف له خمل، يجعل على الهودج، وقد يجعل سترًا، شرح النووي على صحيح مسلم -كتاب اللباس، باب جواز اتخاذ الأنماط (٤/ ٢٨٤)، وانظر النهاية لابن الأثير (٥/ ١١٩).\n(^٦) في نسختي (ل)، (م): كان.\n(^٧) بالعين والراء المهملتين، والضاد المعجمة. وهكذ في سنن أبي داوود -كتاب اللباس، باب في الصور (٤/ ٣٨٥ / ت ٤١٥٣). وهذه اللفظة لم ترد عند مسلم.\nقال ابن الأثير: الذي قرأته في كتاب (سنن أبي داوود)، وهي رواية: \"العرض\" بالضاد المعجمة، والذي شرحه الخطابي في معالم السنن) و(غريب الحديث) له، هذا لفظه: قال في معالم السنن: (العَرْصُ: هو الخشبة المعترضة يسقف بها البيت، ثمّ توضع عليها أطراف الخشب الصغار، يقال: عرّصت البيت تعريصا). هكذا ذكره الخطابي، ولم يقيد اللفظة أنها بالضاد المعجمة أو الصاد المهملة، حتّى نكون منه على يقين. اهـ.\nهذا الّذي ذكره ابن الأثير هو في طبعة الدعاس لسنن أبي داوود (٤/ ٣٨٥)، لكنه بالضاد المعجمة في جميع كلمات الخطابي.\nوأمّا طبعة الشّيخ أحمد شاكر للمعالم مع مختصر المنذري، فإنّه فيها بالصاد المهملة (٦/ ٧٩).\nوكلام الخطابي هذا نقله ابن فارس في مقاييس اللُّغة عن الخليل (٣/ ١٩٠).\nوقال ابن الأثير: وقال -يعني الخطابي- في كتاب الغريب له: \"فهتك العرض\" =\n⦗٢٤⦘ = وقال: (قال: الرواي: \"العرض\"، وهو غلط، والصواب: \"العرص\".\nقال ابن الأثير: ولم يقيده أيضًا، إِلَّا أن غرضه بالصاد المهملة، يدلُّ عليه ما ذكره الهروي في كتابه من العين والراء والصاد المهملة. اهـ.\nوكلام الهروي مثل كلام الخطابي، إِلَّا أن فيه زيادة وهي قوله: (والمحدثون يروونه بالضاد المعجمة، وهو بالصاد). ثمّ قال ابن الأثير: وهذا القول من الهروي يدلُّ على أن الّذي أراده الخطابي: الصاد المهملة. اهـ.\nأقول: لم أقف عليه فيما بين يدي من كتب الغريب ومعاجم اللُّغة بالضاد المعجمة، وإنّما بالصاد أو السين. قال الفيروزآبادي: العَرْص: العَرْس، والمحدثون يلحنون فيعجمون الصاد. القاموس المحيط بترتيب الزاوي (٣/ ١٩٢).\nوكلام ابن الأثير السابق هو في جامع الأصول (٤/ ٨٠٦ - ٨٠٧).\n(^٨) في نسختي (ل)، (م): فأخذ.\n(^٩) الحديث أخرجه مسلم في صحيحه -كتاب اللباس، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٦ / حديث ٨٧) بتمامه.","vol":"17","page":22},{"text":"٩١٨٨ - حدّثنا يوسف القاضي (^١)، قال: حدّثنا مُسَدَّد (^٢)، قال:\n⦗٢٥⦘ حدّثنا خالد (^٣)، قال: حدّثنا سهيل (^٤)، عن سعيد بن يسار، عن زيد ابن خالد، عن أبي طلحة، بطوله (^٥).\n_________\n(^١) ابن يعقوب بن إسماعيل بن حماد بن زيد.\n(^٢) هو بضم الميم وفتح السين، وتشديد الدال الأولى. الإكمال (٧/ ٢٤٩).\n(^٣) وهو: مُسَدَّد بن مُسَرْهَد بن مُسَرْبل، الأسدي، البصري.\n(^٤) ابن عبد الله بن عبد الرّحمن بن زيد، الطحان.\n(^٥) سهيل -ابن أبي صالح- هو موضع الالتقاء.","vol":"17","page":24},{"text":"٩١٨٩ - حدّثنا إسماعيل القاضي (^١)، قال: حدّثنا مسدد، قال: حدّثنا خالد، بإسناده: أن النّبيّ ﷺ قال: \"لا تدخل الملائكة بيتًا فيه تماثيل أو كلب\" (^٢). مختصر (^٣).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن يزيد، الأزدي مولاهم، أبو إسحاق، البصري.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩١٨٧)، وموضع الالتقاء هو سهيل بن أبي صالح.\n(^٣) الّذي عند مسلم مطول.","vol":"17","page":25},{"text":"٩١٩٠ - حدّثنا أبو إبراهيم الزّهريُّ (^١)، قال: حدّثنا أمية ابن بسطام (^٢)، قال: حدّثنا يزيد بن زريع (^٣)، قال: حدّثنا روح بن القاسم (^٤)، عن سهيل بن أبي صالح (^٥)، عن سعيد بن يسار، عن زيد بن خالد الجهني،\n⦗٢٦⦘ عن أبن أيوب [الأنصاري] (^٦) أو (^٧) أبي طلحة، عن رسول الله ﷺ قال: \"لا تدخل الملائكة بيتًا فيه صورة ولا كلب\" (^٨).\nالحديث لأبي طلحة صحيح (^٩).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم، أبو إبراهيم، الزّهريُّ.\n(^٢) ابن المنتشر، العيشي.\n(^٣) بتقديم الزاي مصغّر، العيشي، أبو معاوية، البصري.\n(^٤) التميمي، العنبري، أبو غياث.\n(^٥) سهيل بن أبي صالح هو موضع الالتقاء.\n(^٦) هو خالد بن زيد بن كليب بن ثعلبة، النجاري.\nانظر: الإصابة (٢/ ٩٠، ٩١/ ترجمة ٢١٦٠). وما بين المعقوفتين من نسختي (ل)، (م).\n(^٧) في نسختي (ل)، (م): (و).\n(^٨) تقدّم تخريجه، انظر الحديث رقم (٩١٨٧)، وهو من حديث أبي طلحة، ولم يخرجه مسلم من حديث أبي أيوب.\nوقد نظرت في مسند أبي أيوب كُلِّه، في تحفة الأشراف، وفي جامع المسانيد، وفي إتحاف المهرة لابن حجر، فلم أجد هذا الحديث في مسنده، والله أعلم.\n(^٩) ولأبي أيوب لم أقف عليه، كما ذكرت في الإحالة السابقة.","vol":"17","page":25},{"text":"٩١٩١ - حدّثنا الصغاني، قال: حدّثنا ابن أبي مريم (^١)، قال: حدّثنا ابن أبي حازم (^٢)، قال: حدثني أبي (^٣)، عن أبي سلمة بن عبد الرّحمن، عن عائشة أنها قالت: واعد رسول الله ﷺ جبريل [﵇] (^٤) أن (^٥)\n⦗٢٧⦘ يأتيه في ساعة، فجاءت (^٦) تلك الساعة فلم يأته، وفي يده عصًا فألقاها وقال: \"ما يخلف الله وعده، ولا رسوله\"، ثمّ التفت فإذا جرو كلب تحت السرير، فقال: \"يا عائشة متى دخل هذا\"؟ قلت (^٧): لا والله ما علمت به، فأمر به رسول الله ﷺ (^٨) فأخرج، وجاء جبريل [﵇] (^٩)، فقال رسول الله ﷺ: \"وعدتني في ساعة، فجلست لك فلم تأت\"! قال: منعني الكلب الّذي في بيتك، إنا لا ندخل بيتًا فيه كلب ولا صورة (^١٠).\n_________\n(^١) هو سعيد بن الحكم بن محمّد بن سالم - المعروف بابن أبي مريم.\n(^٢) ابن أبي حازم هو موضع الالتقاء.\n(^٣) هو سلمة بن دينار، المدني، أبو حازم.\n(^٤) من نسختي (ل)، (م).\n(^٥) حرف (أن) ساقط من نسختي (ل)، (م).\n(^٦) في الأصل ونسخة (هـ): (فجاء)، والتصويب من نسختي (ل)، (م)، مسلم.\n(^٧) في نسختي (ل)، (م): قالت.\n(^٨) جملة: (رسول الله ﷺ) ساقطة من نسختي (ل)، (م).\n(^٩) من نسختي (ل)، (م).\n(^١٠) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٤/ حديث رقم ٨١).","vol":"17","page":26},{"text":"٩١٩٢ - حدّثنا أبو محمّد الشّافعيّ (^١)،\n⦗٢٨⦘ حدّثنا عمي (^٢)، عن (^٣) ابن أبي حازم (^٤)، عن أبيه، عن أبي سلمة ابن عبد الرّحمن، عن عائشة، بنحوه (^٥).\n_________\n(^١) هو: أحمد بن محمّد بن عبد الله بن العباس بن عثمان بن شافع، هكذا ساق نسبه أبو عوانة في الحديث الآتي، برقم: ١٠١٢٣، وهو المعروف بـ (ابن ابنة الشّافعيّ)، وأمه: زينب بنت الإمام الشّافعي وكنيته: أبو أحمد، وقيل أبو عبد الرّحمن، وذكر النووي أنه يقع في اسمه كنيته اختلاف كثير، في كتب الشّافعيّة، وقال: (كان جليلا فاضلا، قيل: لم يكن في آل شافع بعد الإمام الشّافعي أجل منه). اهـ. =\n⦗٢٨⦘ = انظر: تهذيب الأسماء واللغات (٢/ ٢٩٦، ٢٩٧ / ترجمة ٥٥٧)، وطبقات الشّافعيّة الكبرى (٢/ ١٨٦ / ترجمة ٤٨).\n(^٢) هو: إبراهيم بن محمّد بن العباس، المطلبي، أبو إسحاق، المكي، ابن عم الإمام الشافعي، توفي (٢٣٧)، أو (٢٣٨) هـ.\nوثقه النسائي، والدارقطني، والذهبي، وكان أحمد بن حنبل يحسن الثّناء عليه.\nوقال أبو حاتم، وابن حجر: صدوق.\nانظر: الجرح والتعديل (٢/ ١٢٩، ١٣٠/ ترجمة ٤٠٧) وتهذيب الكمال (٢/ ١٧٥، ١٧٦ / ترجمة ٢٣٠)، والكاشف (١/ ٤٥/ ترجمة ١٩٠)، والتقريب (١١٤/ ترجمة ٢٣٧).\n(^٣) في نسختي (ل)، (م): حدّثنا.\n(^٤) ابن أبي حازم هو موضع الالتقاء.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩١٩١).","vol":"17","page":27},{"text":"٩١٩٣ - حدّثنا عبّاس الدُّوْرِي (^١)، والصغاني، وأبو أمية، قالوا: حدّثنا أحمد بن إسحاق الحضرمي (^٢)، ح.\nوحدثنا نصر بن مرزوق المصري (^٣)، قال: حدّثنا الخصيب ابن\n⦗٢٩⦘ ناصح (^٤)، قالا: حدّثنا وهيب (^٥)، قال: حدثني أبو حازم، عن أبي سلمة، عن عائشة: أن جبريل وعد النّبيّ ﷺ في ساعة يأتيه فيها، فاحتبس عليه ثمّ جاء، فقال: \"ما حبسك\"؟ قال: كلب كان في البيت، فنظر فإذا جرو كلب كان تحت السرير، فأمر به فأخرج (^٦).\n_________\n(^١) الدوري -بضم الدال المهملة، وسكون الواو، والراء- نسبة إلى محلة ببغداد، وهو: عبّاس ابن محمّد بن حاتم بن واقد.\n(^٢) أبو إسحاق، البصري، توفي (٢١١)، واسم جده: زيد.\n(^٣) في الأصل ونسخة (هـ): (البصري)، والتصويب من نسختي (ل)، (م). وسيأتي برقم =\n⦗٢٩⦘ = (١٠٤٧٧) على الصواب.\n(^٤) الحارثي، البصري، نزيل مصر.\n(^٥) ابن خالد بن عجلان، الباهلي مولاهم، أبو بكر، البصري. وفيه التقى أبو عوانة مع الإمام مسلم.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٩١)، وهذا الطريق عند الإمام مسلم برقم (٨١ / الطريق الثّاني).\nفوائد الاستخراج:\n- ذكر متن رواية وهيب، ومسلم ساق إسنادها، وأحال بها على رواية عبد العزيز بن أبي حازم.","vol":"17","page":28},{"text":"٩١٩٤ - حدّثنا يوسف (^١)، قال: حدّثنا سليمان بن حرب (^٢)، قال: حدّثنا وهيب (^٣)، بإسناده مثله (^٤).\n_________\n(^١) ابن سعيد بن مسلم المصيصي.\n(^٢) ابن بجيل، الأزدي، الواشحي، أبو أيوب، البصري.\n(^٣) وهيب هو موضع الالتقاء.\n(^٤) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩١٩١) ورقم (٩١٩٣).","vol":"17","page":29},{"text":"٩١٩٥ - حدّثنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب (^١)، أخبرني يونس، عن ابن شهاب، عن القاسم بن محمّد، عن عائشة، أن رسول الله ﷺ قال: \"من أشد النَّاس عذابا يوم القيامة، الذين يشبهون بخلق الله ﷿\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩) وهذا الطريق عند الإمام مسلم برقم (٩١ / الطريق الثّاني).\nفوائد الاستخراج:\n- ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد، عن الزّهريّ.","vol":"17","page":30},{"text":"٩١٩٦ - حدّثنا محمّد بن خالد بن خلي، قال: حدّثنا بشر ابن شعيب، عن أبيه، عن الزّهريّ (^١)، قال: أخبرني القاسم بن محمّد، أن عائشة - زوج النبي ﷺ أخبرته، ح.\nوحدثنا بحر بن نصر، قال: أخبرنا ابن وهب (^٢)، أخبرني يونس ابن يزيد، عن ابن شهاب، عن القاسم بن محمّد، أن عائشة - زوج النبي ﷺ أخبرته أن رسول الله ﷺ دخل عليها وهي مستترة بِقِرَام (^٣)، فيه\n⦗٣١⦘ صورة تماثيل؛ فتلون وجهه، ثمّ أهوى إلى القرام فهتكه بيده، ثمّ قال: \"إن من أشد النَّاس عذابا يوم القيامة، الذين يشبهون بخلق الله\" (^٤).\n_________\n(^١) الزّهريُّ هو موضع الالتقاء في هذا الطريق.\n(^٢) ابن وهب هو موضع الالتقاء في هذا الطريق.\n(^٣) القرام -بكسر القاف، وتخفيف الراء- هو الستر الرّقيق. كذا قال أبو عبيد، والحربي، =\n⦗٣١⦘ = وابن فارس.\nوقال الزمخشري: هو الستر الصفيق من الصوف، ذي ألوان.\nوذكر ابن الأثير القولين، وزاد: وقيل: القرام: الستر الرّقيق وراء الستر الغليظ.\nوقال ابن حجر: هو ستر فيه رقم ونقش، وقيل: ثوب من صوف ملون، يفرش في الهودج، أو يغطّى به هـ.\nانظر: غريب الحديث لأبي عبيد (١/ ٢١٨)، وغريب الحديث للحربي (١/ ٣٧٦)، ومقاييس اللُّغة لابن فارس (٥/ ٧٦)، والفائق (٣/ ١٧١)، والنهاية (٤/ ٤٩)، والفتح (١٠/ ٣٨٧).\n(^٤) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩١٧٩) ورقم (٩١٩٥).","vol":"17","page":30},{"text":"٩١٩٧ - حدّثنا عبّاس الدوري، قال: حدّثنا سليمان بن داوود الهاشمي (^١)، ح.\nوحدثنا أحمد بن مسعود (^٢) ببيت المقدس، قال: حدّثنا موسى ابن داوود (^٣)، قالا: حدّثنا إبراهيم بن سعد (^٤)، عن ابن شهاب، أنه قال: أخبرني\n⦗٣٢⦘ القاسم بن محمّد، عن عائشة، قالت: دخل عليّ رسول الله ﷺ، وأنا مستترة (^٥) بقرام فيه صورة، فتلون وجهه، ثمّ تناول الستر فهتكه، ثمّ قال: \"إن من أشد النَّاس عذابا يوم القيامة، الذين يشبهون بخلق الله\" (^٦).\n_________\n(^١) العباسي، أبو أيوب، البغدادي.\n(^٢) المقدسي، أبو عبد الله، الخياط.\n(^٣) الضبي، أبو عبد الله، الطرطوسي، الخُلْقاني.\n(^٤) إبراهيم بن سعد هو موضع الالتقاء.\n(^٥) في جميع النسخ الّتي بين يدي: (مستتر)، بدون تاء التأنيث، وهو خطأ مخالف لقواعد اللُّغة في التذكير والتأنيث، والتصويب من صحيح مسلم.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩١).","vol":"17","page":31},{"text":"٩١٩٨ - حدّثنا يوسف بن مسلَّم، قال: حدّثنا داوود ابن منصور (^١)، قال: حدّثنا إبراهيم بن سعد (^٢)، قال: حدّثنا ابن شهاب، بمثله (^٣)، ح (^٤). و(^٥) حدّثنا عبّاس الدوري، قال: حدّثنا سليمان بن داوود الهاشمي، [ح] (^٦).\nوحدثنا أحمد بن مسعود، حدّثنا يونس (^٧)، ح.\n⦗٣٣⦘ وحدثنا أبو أمية، حدّثنا موسى بن داوود، قالوا: حدّثنا إبراهيم ابن سعد (^٨)، عن (^٩) صالح بن كيسان (^١٠)، عن عبد الرّحمن بن القاسم (^١١)، عن أبيه، عن عائشة (^١٢)، قالت عائشة: فجعلنا الستر وسادتين، كانتا في البيت (^١٣).\n_________\n(^١) النسائي، أبو سليمان، الثغري.\n(^٢) إبراهيم بن سعد هو موضع الالتقاء. ووقع في نسخة (م): (إبراهيم بن مسعود سعد)، لكن ضبب على (مسعود)، فأصاب.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩١).\n(^٤) حرف التحويل وقع في نسختي (ل)، (م) في الحديث التالي، وهو أولى.\n(^٥) حرف الواو ليس في نسختي ل، م، حيث ليس فيهما تحويل في الحديث السابق.\n(^٦) من نسختي (ل)، (م).\n(^٧) ابن محمّد بن مسلم، البغدادي، أبو محمّد، المؤدب.\n(^٨) ابن إبراهيم بن عبد الرّحمن بن عوف، الزّهريُّ، أبو إسحاق، المدني، نزيل بغداد.\n(^٩) في نسختي (ل)، (م): حدّثنا.\n(^١٠) المدني، أبو محمّد، أو أبو الحارث.\n(^١١) عبد الرّحمن بن القاسم هو موضع الالتقاء.\n(^١٢) هكذا في كلّ النسخ الّتي عندي: (عن عائشة قالت عائشة)، والمقصود بالأولى والثّانية هو: أم المؤمنين، ﵂، وقد رواه الإمام أحمد عن موسى بن داوود، به؛ على الجادة: (عن عائشة قالت: فجعلنا الستر …). المسند (٦/ ١١٦).\n(^١٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":32},{"text":"٩١٩٩ - [حدثنا أبو أمية، حدّثنا موسى بن داوود، حدّثنا إبراهيم ابن سعد، عن صالح بن كيسان، عن القاسم بن محمّد (^١)، عن عائشة أن\n⦗٣٤⦘ النَّبي ﷺ قال: \"ابسطوها\"] (^٢).\n_________\n(^١) ابن أبي بكر الصديق، المدني، أبو محمّد، ويقال: أبو عبد الرّحمن، توفي (١٠٦) هـ، وقيل غير ذلك. أحد الفقهاء السبعة، وثقه النقاد وأثنوا عليه؛ بل فضله غير واحد على أهل زمانه، منهم: سفيان بن عيينة، وأيوب السختياني، ويحيى بن سعيد.\nانظر: التاريخ الكبير (٧/ ١٥٧/ ترجمة ٧٠٥)، والجرح والتعديل (٧/ ١١٨/ ترجمة ٦٧٥)، وتهذيب الكمال (٢٣/ ٤٢٧ - ٤٣٥ / ترجمة ٤٨١٩)، وتقريب التهذيب (٧٩٤ / ترجمة ٥٥٢٤).\n(^٢) هذا الحديث زيادة من النسخ: ل، م، هـ، وعليه في نسخة (هـ) إشارة: (لا- إلى)، وفيها أيضًا: (حدّثنا أحمد بن مسعود وأبو أمية، قالا: حدّثنا موسى بن داوود) إلخ، وفي نسختي (ل)، (م) وقع هذا الحديث قبل الحديث رقم (٩١٩٨).\nوهذا الحديث إسناده صحيح.\nوقد رواه الإمام أحمد عن موسى بن داوود، به. ولفظه: (ابتسطوها). المسند (٦/ ١١٦).\nوله شاهد من حديث أبي هريرة، وفيه: أن جبريل قال للنبي ﷺ: (مُرْ بالستر فليقطع فليجعل منه وسادتين توطآن).\nأخرجه أبو داوود في سننه -كتاب اللباس، باب في الصور (٤/ ٣٨٨ / حديث رقم ٤١٥٨)، من طريق أبي إسحاق الفزاري.\nوأخرجه التّرمذيّ في سننه -كتاب الأدب، باب ما جاء أن الملائكة لا تدخل بيتًا فيه صورة أو كلب (٥/ ١٠٦، ١٠٧/ حديث رقم ١٨٠٦) من طريق عبد الله بن المبارك، كلاهما عن يونس ابن أبي إسحاق، عن مجاهد، قال: حدّثنا أبو هريرة.\nوقال التّرمذيّ: حسن صحيح.","vol":"17","page":33},{"text":"٩٢٠٠ - أخبرنا يونس بن عبد الأعلى، قال: حدّثنا ابن وهب، أن مالكا (^١) أخبره، عن نافع، عن القاسم بن محمّد، عن عائشة أنها أخبرته، أنها اشترت نُمْرُقَة (^٢) فيها تصاوير، فلما رآها رسول الله ﷺ، قام على\n⦗٣٥⦘ الباب فلم يدخل، فعرفتُ (^٣) في وجهه الكراهية، فقالت (^٤): يا رسول الله، أتوب إلى الله وإلى رسوله، فماذا أذنبت؟ فقال رسول الله ﷺ: \"ما بال هذه النمرقة\"؟ قالت: اشتريتها لتقعد عليها، وتوسد بها، فقال رسول الله ﷺ: \"إن أصحاب هذه الصور يوم القيامة يعذبون، ويقال لهم: أحيوا ما خلقتم\"، وقال: \"إن البيت الّذي فيه الصور (^٥)، لا تدخله الملائكة\" (^٦).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢): \"نمرقة\" أي وسادة وجمعها: نمارق. انظر: النهاية في غريب الحديث. مادة \"نمرق\" ص ٩٤٢.\n(^٣) هكذا ضبطت في نسخة (ل)، وفي صحيح مسلم على الشك، هكذا: (فَعَرَفْتُ أو فَعَرِفَت)، والأولى بالسياق في نظري: فَعَرَفَتْ.\n(^٤) في نسختي (ل)، (م): وقالت.\n(^٥) في نسختي (ل)، (م): صور.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦).","vol":"17","page":34},{"text":"٩٢٠١ - حدّثنا عمار بن رجاء (^١)، قال: حدّثنا روح، قال: حدّثنا مالك بن أنس (^٢)، بإسناده، مثله (^٣)، (^٤).\nقال يونس: قال ابن وهب: قال مالك: لا بأس بالبساط والستر\n⦗٣٦⦘ فيها تصاوير (^٥).\n_________\n(^١) أبو ياسر، التغلبي، الإستراباذي.\n(^٢) مالك بن أنس هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦).\n(^٤) في نسخة (هـ) تحويل عقب هذا الحديث.\n(^٥) وكذا نقل ابن عبد البرّ في التمهيد (١/ ٣٠١).","vol":"17","page":35},{"text":"٩٢٠٢ - حدّثنا أبو داوود الحراني، قال: حدّثنا مسلم (^١)، ح (^٢).\nوحدثني أبو المثنى (^٣)، قال: حدثنا عبد الله بن محمّد بن أسماء (^٤)، قالا: حدّثنا جويرية (^٥)، عن نافع (^٦)، أن القاسم بن محمّد أخبره، عن عائشة زوج النّبيّ ﷺ، أنها أخبرته أنها اشترت نمرقة فيها تصاوير، فلما رآها رسول الله ﷺ قام على الباب (^٧) فلم يدخل، فعرفت عائشة في وجهه الكراهية؛ فقالت: يا رسول الله، أتوب إلى الله، أتوب إلى الله (^٨)، ماذا أذنبت؟ فقال: \"ما بال هذه النمرقة\"؟ فقالت: اشتريتها لك لتجلس\n⦗٣٧⦘ عليها وتوسدها، فقال: \"إن أصحاب هذه الصور يعذبون يوم القيامة، يقال لهم: أحيوا ما خلقتم، وإن البيت الّذي فيه [هذه] (^٩) الصور، لا تدخله الملائكة\" (^١٠). و(^١١) اللّفظ لأبي (^١٢) المثنى.\n_________\n(^١) ابن إبراهيم، الأزدي، الفراهيدي، مولاهم، أبو عمرو، البصري.\n(^٢) حرف التحويل ساقط من نسخة (هـ).\n(^٣) معاذ بن المثنى بن معاذ بن معاذ، العنبري، أبو المثنى، البغدادي.\n(^٤) الضُّبَعي، أبو عبد الرّحمن البصري، ابن أخي جويرية بن أسماء.\n(^٥) تصغير جارية، ابن أسماء بن عبيد، الضُّبعي، البصري، أبو المخارق، أو أبو أسماء.\n(^٦) نافع هو موضع الالتقاء.\n(^٧) في نسختي (ل)، (م): قام بالباب.\n(^٨) جملة (أتوب إلى الله) مكررة في الأصل ونسخة (هـ)، لكن بينهما في نسخة (هـ) ضبة، ولم تكرر في نسخة (ل)، وسقطت هي وما بعدها من نسخة (م) إلى قول: (فقالت: اشتريتها).\n(^٩) من نسخة (هـ).\n(^١٠) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦).\n(^١١) حرف الواو ساقط من نسختي (ل)، (م).\n(^١٢) في نسختي (ل)، (م): (لابن)، وكلاهما صحيح، فهو أبو المثنى وابن المثنى.","vol":"17","page":36},{"text":"٩٢٠٣ - حدّثنا يونس بن عبد الأعلى، وبحر بن نصر (^١)، قالا (^٢): حدّثنا ابن وهب، قال: أخبرني مالك (^٣)، عن نافع، أن القاسم بن محمّد أخبره، أن عائشة أخبرته، أن النّبيّ ﷺ قال: \"إن أصحاب هذه الصور، يعذبون يوم القيامة، فيقال لهم: أحيوا ما خلقتم، وإن البيت الّذي فيه الصور، لا تدخله الملائكة\" (^٤).\n_________\n(^١) في نسختي (ل)، (م): (يحيى)، بدل (بحر بن نصر). ولم يتبين لي من هو يحيى هذا.\n(^٢) في نسخة (م): (قال) ولعلّه سبق قلم.\n(^٣) مالك هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦).","vol":"17","page":37},{"text":"٩٢٠٤ - حدّثنا يوسف بن مُسَلَّم، قال: حدّثنا حجاج، عن ابن جريج، قال: أخبرني إسماعيل بن أمية (^١)، أن نافعًا (^٢) حدثه، أن\n⦗٣٨⦘ القاسم بن محمّد حدثه، عن عائشة قالت: حشوت للنبي ﷺ وسادة فيها تماثيل كأنها نمرقة، فجاء فقام بين البابين (^٣)، وجعل يتغير وجهه، فقالت (^٤): ما بالها يا رسول الله؟ قال: \"ما بال هذه الوسادة\"؟ قلت: وسادة جعلتها لك تضطجع عليها. قال: \"أما علمت أن الملائكة لا تدخل بيتًا فيه صورة، وأن من صنع الصور يعذبون (^٥) يوم القيامة، ويقال: أحيوا ما خلقتم\" (^٦).\n_________\n(^١) ابن عمرو بن سعيد بن العاص بن سعيد بن العاص بن أمية، الأموي.\n(^٢) نافع هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ) وصحيح البخاريّ المطبوع مع الفتح (٦/ ٣١١/ حديث رقم ٣٢٢٤): (النَّاس)، والذي أثبته من حاشية الأصل، ونسختي (ل)، (م)، وصحيح البخاريّ طبعة عبد الشكور فدا (رقم ٣٢٢٤)، وطبعة البغا (رقم ٣٠٥٢).\n(^٤) في الأصل ونسخة (هـ): (فقال)، والتصويب من نسختي (ل)، (م)، وفي صحيح البخاريّ: (فقلت).\n(^٥) في نسختي (ل)، (م) وصحيح البخاريّ: يعذب.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦) وليس فيه ذكر الوسادتين، ولفظه كلفظ الحديث السابق برقم (٩٢٠٠).\nوهذا اللّفظ جاء عند البخاريّ برقم (٣٢٢٤)، من طريق ابن جريج، به. انظر تخريج الحديث رقم (٩١٧٩).","vol":"17","page":37},{"text":"٩٢٠٥ - و(^١) حدثني ابن أبي الحارث (^٢)، قال: حدثني إبراهيم ابن\n⦗٣٩⦘ محمّد الشّافعيّ، قال: حدّثنا داوود بن عبد الرّحمن (^٣)، عن ابن جريج، بإسناده (^٤)، نحوه (^٥).\n_________\n(^١) حرف الواو ساقط من نسختي (ل)، (م).\n(^٢) هو أحمد بن محمّد بن يوسف بن أبي الحارث، أبو جعفر، البزاز، البغدادي. =\n⦗٣٩⦘ = انظر: كتاب الصَّيد، باب تحريم أكل الصَّيد من السِّباع - من مسند أبي عوانة، والأسامي والكنى (٣/ ٧٨ / ترجمة ١٠٦٦)، وتاريخ مولد العلماء ووفياتهم (٢/ ٥٨٧)، وتأريخ بغداد (٥/ ١٢١، ١٢٢/ ترجمة ٢٥٣٩).\n(^٣) العطار، أبو سليمان، المكي.\n(^٤) موضع الالتقاء هو: نافع، كما في الحديث السابق.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩) ورقم (٩٢٠٤).","vol":"17","page":38},{"text":"٩٢٠٦ - حدّثنا عبّاس الدوري، قال: حدّثنا سعيد بن عامر (^١)، عن شعبة، عن عبد الرّحمن بن القاسم، عن أبيه، عن عائشة قالت: كان لنا ثوب فيه تصاوير، فجعلته بين يدي رسول الله ﷺ وهو يصلّي، فنهاني، أو قالت: كره ذاك، قالت (^٢): فجعلته وسائد (^٣).\n_________\n(^١) سعيد بن عامر هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): قال.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٣ / الطريق الثّاني).\nفوائد الاستخراج:\n- ذكر من رواية سعيد بن عامر، ومسلم ساق إسنادها دون المتن.","vol":"17","page":39},{"text":"٩٢٠٧ - حدّثنا يونس بن حبيب (^١)، قال: حدّثنا أبو داوود (^٢)،\n⦗٤٠⦘ قال: حدّثنا شعبة (^٣)، عن عبد الرّحمن بن القاسم، عن أبيه، عن عائشة، قالت: كان رسول الله ﷺ يصلّي إلى ثوب ممدود إلى سَهْوَة (^٤) لنا، فيه تصاوير، قال \"أخِّري عني هذه\" (^٥)، قالت عائشة: فجعلنه وسائد (^٦).\n_________\n(^١) ابن عبد القاهر، العجلي، مولاهم، أبو بشر، الأصبهاني.\n(^٢) هو: سليمان بن داوود بن الجارود، الطيالسي، البصري.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) السهوة -بفتح المهملة، وسكون الهاء- هي: بيت صغير منحدر في الأرض قليلا، شبيه المُخْدَع والخزانة، يكون فيها المتاع.\nوفيها أقوال أخرى تصل إلى سبعة أقوال، ذكرها الحافظ في الفتح، ثمّ رجح القول الّذي ذكرته، وقبله رجحه الزمخشري، وقبلهما أبو عبيد.\nانظر: غريب الحديث لأبي عبيد (١/ ٥٠)، والفائق (٢/ ٢١٢)، والفتح (١٠/ ٣٨٧).\n(^٥) في نسخة (م) تحرفت هذه الجملة إلى: \"أخبرني عن هذا\".\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"17","page":39},{"text":"٩٢٠٨ - حدّثنا أبو داوود الحراني، قال: حدّثنا وهب بن جرير (^١)، قال: حدّثنا شعبة (^٢)، بإسناده: قالت: كان لي ثوب فيه تصاوير، فاتخذته [على] (^٣) سهوة، فكان رسول الله ﷺ يصلّي إليه (^٤)، فقال: \"أخِّريه (^٥) عني\"، قالت: فاتخذت منه وسادة (^٦).\n⦗٤١⦘ رواه ابن عيينة، عن عبد الرّحمن بن القاسم (^٧).\n_________\n(^١) ابن حازم، الأزدي، أبو عبد الله، البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) ما بين المعكوفتين زيادة من نسخة (هـ)، وعليها إشارة (لا - إلى)، ومكتوب في حاشيتها: (سقط).\n(^٤) في الأصل (إليها) والتصويب من النسخ: ل، م، هـ، وصحيح مسلم.\n(^٥) في الأصل ونسخة (هـ): (أخري)، والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٣).\n(^٧) هذا التعليق وصله مسلم في صحيحه -كتاب اللباس، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٨/ حديث رقم ٩٢)، عن أبي بكر بن أبي شيبة، وزهير ابن حرب -واللفظ لزهير- عن ابن عيينة، به.\nووصله البخاريّ -أيضًا في صحيحه- كتاب اللباس، باب ما وطئ من التصاوير (١٠/ ٣٨٦ / حديث رقم ٥٩٥٤) عن علي بن المديني، عن سفيان، به.","vol":"17","page":40},{"text":"٩٢٠٩ - حدّثنا عمران بن بكار الحمصي (^١)، قال: حدّثنا أبو المغيرة (^٢)، عن الأوزاعي (^٣)، قال: حدّثنا عبد الرّحمن بن القاسم (^٤)، عن أبيه، عن عائشة، أن النّبيّ ﷺ قال: \"إن أشد الناس عذابا يوم القيامة، الذين\n⦗٤٢⦘ يضاهون (^٥) خلق الله\" (^٦).\n_________\n(^١) أبو موسى، البّراد، المؤذن.\n(^٢) عبد القدوس بن الحجاج، الخولاني، أبو المغيرة، الحمصي.\n(^٣) الأوزاعي -بفتح الألف، وسكون الواو، وفتح الزاي، وفي آخرها العين المهملة- اختلف في هذه النسبة على أقوال: منها: أنها نسبة إلى قبيلة، قيل: حمير، وقيل: همدان، وقيل: ذي الكلاع. ومنها أن الأوزاع بطون من العرب يجمعهم هذا الاسم، فهم من قبائل شتى. ومنها: أن الأوزاع: قرية بدمشق.\nواقتصر السمعاني على الأخير، ورد عليه ابن الأثير، ورجح الأوّل.\nانظر: الطبقات الكبرى (٧/ ٤٨٨)، والأنساب (١/ ٢٢٧)، واللباب (١/ ٩٢، ٩٣)، وتهذيب الكمال (١٧/ ٣١٢، ٣١٣ / ترجمة ٣٩١٨).\n(^٤) عبد الرّحمن بن القاسم هو موضع الالتقاء.\n(^٥) المضاهاة: المشابهة، وقد تهمز، وقرئ بهما. النهاية (٣/ ١٠٦ / مادة: ضها).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":41},{"text":"٩٢١٠ - حدّثنا أبو أمية، قال: حدّثنا أبو سلمة الخُزَاعِي (^١)، قال: حدّثنا اللَّيث (^٢)، عن نافع، عن القاسم، عن عائشة، أن رسول الله ﷺ قال: \"إن أصحاب هذه الصور يعذبون يوم القيامة، يقال لهم: أحيوا ما خلقتم\" (^٣).\n_________\n(^١) الخزاعي -بضم الخاء المعجمة، وفتح الزاي، وبعد الألف عين مهملة- نسبة إلى (خزاعة) قبيلة كبيرة من الأزد.\nانظر: الأنساب (٢/ ٣٥٨)، واللباب (١/ ٤٣٩).\nوهو منصور بن سلمة بن عبد العزيز، أبو سلمة، الخُزاعي، البغدادي.\n(^٢) اللَّيث هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦/ الطريق الثّاني).\nفوائد الاستخراج:\n- ذكر متن رواية اللَّيث، ومسلم ساق إسنادها دون المتن.","vol":"17","page":42},{"text":"٩٢١١ - حدّثنا محمّد بن ثَوَاب (^١) الهبّاري (^٢)، قال: حدّثنا يونس\n⦗٤٣⦘ ابن بُكير (^٣)، قال: حدّثنا محمّد بن إسحاق (^٤)، عن نافع (^٥)، بإسناده، مثله (^٦).\n_________\n(^١) ثواب هو بفتح الثاء، والواو المخففة. الإكمال (١/ ٥٦١).\n(^٢) الهباري -بفتح الهاء والباء المشددة، وفي آخرها الراء- نسبة إلى (هبار)، وهو اسم جد عبد العزيز بن علي بن هبار. الأنساب (٥/ ٦٢٦).\n⦗٤٣⦘ = والهباري هو: محمّد بن ثواب بن سعيد بن خضر، القرشي -كما سماه أبو عوانة في الحديث الآتي برقم (١٠٥٢٩) - وكنيته: أبو عبد الله.\n(^٣) ابن واصل، الشيباني، أبو بكر، الكوفي.\n(^٤) ابن يسار، المطلبي مولاهم، المدني، نزيل العراق، إمام المغازي.\n(^٥) نافع هو موضع الالتقاء.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":42},{"text":"٩٢١٢ - حدّثنا عيسى بن أحمد (^١)، والربيع بن سليمان، قالا: حدّثنا ابن وهب (^٢)، قال: أخبرنا أسامة بن زيد، عن نافع، عن القاسم، عن عائشة -زوج النَّبي ﷺ أن النّبيّ ﷺ قال: \"إن أصحاب هذه الصور يعذبون يوم القيامة، يقال لهم: أحيوا ما خلقتم\" (^٣).\n_________\n(^١) ابن عيسى بن وردان، العسقلاني، البلخي، أبو يحيى، توفي (٢٦٨) هـ.\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٦ / الطريق الثّاني).\nفوائد الاستخراج: -ذكر متن رواية ابن وهب، ومسلم ساق إسنادها دون المتن.","vol":"17","page":43},{"text":"٩٢١٣ - حدّثنا عبّاس الدوري، قال: حدّثنا أبو سلمة الخزاعي (^١)، ح.\n⦗٤٤⦘ وحدثنا أبو داوود الحراني، قال: حدّثنا أبو عتاب (^٢)، قالا: حدّثنا عبد العزيز بن عبد الله بن أخي الماجشون (^٣)، قال: حدّثنا عبيد الله ابن عمر، عن نافع، عن القاسم، عن عائشة، قالت: دخل النّبيّ ﷺ بيتي، فإذا ستر [منصوب] (^٤) فيه صورة (^٥)، قالت: فعرفت في وجهه الغضب ثمّ جاء حتّى هتكه، قالت: فجعلته مرفقتين، قالت: فكان يرتفق بهما في البيت (^٦).\nرواه عبد الوارث (^٧)، عن أيوب (^٨)، عن القاسم (^٩).\n⦗٤٥⦘ ورواه مسلم (^١٠)، عن أبي بكر بن أبي شيبة، عن وكيع، عن سفيان (^١١)، عن عبد الرّحمن بن القاسم.\n_________\n(^١) أبو سلمة الخزاعي هو موضع الالتقاء في هذا الطريق.\n(^٢) بمهملة، ومثناة، ثمّ موحدة، هو: سهل بن حماد، الدلال، البصري.\n(^٣) عبد العزيز بن عبد الله بن أخي الماجشون، هو موضع الالتقاء. وبيان لقب (الماجشون) سيأتي عند الحديث رقم (١٠٤٤٨).\n(^٤) من نسختي (ل)، (م).\n(^٥) كلمة (فيه صورة) ساقطة من نسختي (ل)، (م).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند الإمام مسلم برقم (٩٦/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية عبد العزيز بن أخي الماجشون، ومسلم ساق إسنادها، ونبه على أن فيها زيادة: (قالت: فجعلته …).\n(^٧) ابن سعيد بن ذكوان، العنبري مولاهم، أبو عبيدة، البصري.\n(^٨) ابن أبي تميمة -واسمه: كيسان- السختياني، أبو بكر، البصري.\n(^٩) هكذا في كلّ النسخ الّتي عندي: أيوب عن القاسم.\nولم أقف على من وصله على هذا الوجه، ولم أجده في تحفة الأشراف، ولا في =\n⦗٤٥⦘ = جامع المسانيد، وقد روى مسلم هذا الحديث عن عبد الوارث بن عبد الصمد، عن أبيه، عن جده: عبد الوارث بن سعيد، عن أيوب، عن نافع، عن القاسم زاد فيه (نافعا). انظر: صحيح مسلم -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٦٩/ حديث رقم ٩٦ / الطريق الثّاني).\n(^١٠) في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان .... (٣/ ١٦٦٩/ حديث رقم ٩٤).\n(^١١) الثّوريّ، كما في تحفة الأشراف (١٢/ ٢٦٦/ حديث رقم ١٧٤٨١)، وستأتي ترجمته برقم (٩٢٣٥).","vol":"17","page":43},{"text":"٩٢١٤ - حدّثنا عمران بن بكار، ومحمد بن عوف (^١) الحمصيان، قالا: حدّثنا أبو المغيرة، ح (^٢).\nوأخبرني العباس بن الوليد (^٣)، قال: أخبرني أبي (^٤)، قالا (^٥): حدّثنا الأوزاعي، ح.\n⦗٤٦⦘ وأخبرنا يونس بن عبد الأعلى، قال: حدّثنا بشر بن بكر (^٦)، عن (^٧) الأوزاعي، قال: حدثني ابن شهاب (^٨)، عن القاسم بن محمّد، عن عائشة، قالت: دخل علي النّبيّ ﷺ، وأنا مستترة بقرام فيه صورة، فهتكه ثمّ قال (^٩): \"إن أشد النَّاس عذابا يوم القيامة، الذين يشبهون بخلق الله\" (^١٠).\n_________\n(^١) ابن سفيان، الطائي، أبو جعفر، الحمصي.\n(^٢) ساقطة من نسخة (م).\n(^٣) ابن مَزْيَد -العُذْرِي- أبو الفضل، البيروتي.\n(^٤) هو الوليد بن مزيد، العذري.\n(^٥) في نسخة (م): (قال).\n(^٦) التنيسي، أبو عبد الله، البجلي، دمشقي الأصل.\n(^٧) في نسختي (ل)، (م): حدّثنا.\n(^٨) ابن شهاب هو موضع الالتقاء.\n(^٩) في نسخة (م): (قالت)، وهو خطأ.\n(^١٠) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩١).","vol":"17","page":45},{"text":"٩٢١٥ - حدّثنا محمّد بن خالد بن خَلِي، ومحمد بن عوف، قالا: حدّثنا بشر بن شعيب، عن أبيه، عن الزّهريّ (^١)، بإسناده، مثله (^٢).\n_________\n(^١) الزّهريُّ هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩١).","vol":"17","page":46},{"text":"٩٢١٦ - حدّثنا الدبري، قال: أخبرنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزّهريّ، قال: حدّثنا القاسم بن محمّد، أن عائشة أخبرني، أن رسول الله ﷺ دخل عليها، وهي مستترة بِقِرَام فيه صورة تماثيل، فتلون وجهه، ثمّ أهوى إلى القرام فهتكه بيده، ثمّ قال: \"إن أشد النَّاس\n⦗٤٧⦘ عذابا يوم القيامة، الذين يشبهون بخلق الله\" (^٢).\n_________\n(^١) عبد الرزّاق هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند الإمام مسلم برقم (٩١ / الطريق الثّالث).\nفوائد الاستخراج:\n- ذكر من رواية عبد الرزّاق، ومسلم ساق إسنادها، وذكر أنها بلفظ: \"إن أشد النَّاس\" وليس فيها حرف (من).","vol":"17","page":46},{"text":"٩٢١٧ - حدّثنا ابن سالم الصائغ (^١)، قال: حدّثنا عفان (^٢)، قال: حدّثنا حماد بن سلمة (^٣)، عن هشام بن عروة (^٤)، عن أبيه، عن عائشة، قالت: كان في بيتي دَرْنُوك (^٥)، فيه الخيل ذوات الأجنحة، فقال النّبيّ ﷺ: \"ألقوا هذا\" (^٦).\n_________\n(^١) هو: محمّد بن إسماعيل بن سالم، البغدادي أبو جعفر، نزيل مكّة.\n(^٢) ابن مسلم بن عبد الله، الصفار، أبو عثمان، البصري.\n(^٣) ابن دينار، البصري، أبو سلمة.\n(^٤) هشام بن عروة هو موضع الالتقاء.\n(^٥) قال النووي: وأمّا الدرنوك فبضم الدال وفتحها، حكاهما القاضي وآخرون، والمشهور ضمها، والنون مضمومة لا غير، ويقال فيه: درموك: وهو ستر له حمل. وجمعه درانك.\nشرح النووي لصحيح مسلم (١٤/ ٣١٣).\nوانظر: المجموع المغيث (١/ ٦٥٢، ٦٥٣)، والفائق (١/ ٤٢٣)، والنهاية (٢/ ١١٥).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٠).","vol":"17","page":47},{"text":"٩٢١٨ - حدّثنا يوسف، قال: حدّثنا محمّد بن أبي بكر (^١)، قال: حدّثنا عمر بن علي (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة، أن عائشة (^٤) قالت: قدم رسول الله ﷺ فعلقت على بأبي درنوكا، عليه الخيل ذوات الأجنحة، فأمرني فنزعته (^٥) (^٦).\n_________\n(^١) ابن علي بن عطاء بن مُقَدِّم، المقدمي، أبو عبد الله، الثقفي، مولاهم، البصري.\n(^٢) ابن عطاء بن مُقَدِّم، المقدمي، أبو حفص، البصري، عم محمّد بن أبي بكر المقدمي.\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) هكذا في الأصل ونسخة (هـ): (عن عائشة أن عائشة) مكرر، ولم يتكرر في نسختي (ل)، (م)، وصحيح مسلم. وقد تقدّم نظير هذا التكرار، انظر الحديث رقم (٩١٩٨).\n(^٥) هذا الحديث تكرر في نسخة (ل).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٠).","vol":"17","page":48},{"text":"٩٢١٩ - حدّثنا علي بن حرب (^١)، قال: حدّثنا أبو معاوية (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة، قالت: خرج النّبيّ ﷺ خرجة، فلما قدم من خرجته سترت على بأبي قِرَامَ ستر، فيه الخيل ذوات\n⦗٤٩⦘ الأجنحة، فلما رآه قال: \"انزعيه\" (^٤).\n_________\n(^١) ابن محمّد بن حرب، الطائي، أبو الحسن، الموصلي.\n(^٢) محمّد بن خازم -بمعجمتين- أبو معاوية، الضرير، الكوفي.\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٩٠).","vol":"17","page":48},{"text":"٩٢٢٠ - حدّثنا بحر بن نصر، قال: حدّثنا ابن وهب، قال: أخبرنا أسامة بن زيد (^١)، ح.\nوحدثنا أبو أمية، قال: حدّثنا عبيد الله بن موسى (^٢)، عن أسامة ابن زيد، عن عبد الرّحمن بن القاسم، عن أمه أسماء بنت عبد الرّحمن ابن أبي بكر (^٣)، عن عائشة (^٤)، أنها قالت: قدم النّبيّ ﷺ من سفر (^٥)، فاشتريت نمطًا فيه صورة، فسترت على سهوة (^٦) بيتي، فدخل النّبيّ ﷺ فرأيت الكراهية في وجهه، ثمّ جبذه فقال: \"أتسترين (^٧) الجدار\"!\n⦗٥٠⦘ فأخذت النمط فقطعته، فجعلته وسادتين، أو وسادة، فرأيت النّبيّ ﷺ متكئًا عليهما\" (^٨). لفظ بحر.\n_________\n(^١) الليثي مولاهم، أبو زيد، المدني.\n(^٢) ابن أبي المختار -باذام- العبسي مولاهم، أبو محمّد، الكوفي.\n(^٣) ذكرها ابن حبّان في الثقات، وقال ابن حجر: مقبول.\nانظر: الثقات (٤/ ٦٣) وتقريب التهذيب (١٣٤٣/ ترجمة ٨٦٢٨).\n(^٤) عائشة ﵂ هي موضع الالتقاء.\n(^٥) في نسخة (م): سفرة.\n(^٦) في نسخة (م): (سهو) بدون التاء، والجملة في كلّ النسخ هكذا: (فسترت على سهوة بيتي)، على تقدير محذوف، هو: (به)، لأن تقدير الجملة العطف على الجملة السابقة، وليست الفاء استئنافية.\n(^٧) في الأصل: (أتستري)، والتصويب من نسختي (ل) و(م).\n(^٨) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وقد أخرجه مسلم من طرق كثيرة، منها الطريق رقم (٨٧)، ورقم (٩٦ / الطريق الثّاني) وقد تضمنتا معنى هذا الحديث.","vol":"17","page":49},{"text":"٩٢٢١ - حدّثنا أبو داوود الحراني، قال: حدّثنا عارم (^١)، قال: حدّثنا يزيد بن زريع، قال: أخبرني داوود بن أبي هند (^٢)، قال: حدّثنا عزرة (^٣)، عن (^٤) حميد بن عبد الرّحمن الحِمْيَرِي، عن سعد بن هشام، عن عائشة، قالت: كان لنا ستر فيه تمثال طير، مستقبلا باب البيت إذا دخل الداخل، فقال رسول الله ﷺ: يا عائشة حوليه، فإني كلما دخلت\n⦗٥١⦘ فرأيته ذكرت الدنيا، قالت: وكانت (^٥) لنا قطيفة لها عَلَم (^٦)، تقول (^٧) حرير، فكان يلبسها (^٨)، فلم يأمر (^٩) بقطعه (^١٠).\n_________\n(^١) عارم -بالعين المهملة- والراء المكسورة بعد الألف، ثمّ ميم - لقب، ومعناه: الشِّدَّة والحدَّة. انظر: الإكمال (٦/ ٢٠)، وتوضيح المشتبه (٦/ ٦٥)، ونزهة الألباب (٢/ ٩ / رقم ١٨٧٧)، ومعجم مقايس اللُّغة (٤/ ٢٩٢ / مادة: عرم)، ولسان العرب (٤/ ٢٩١٣ / مادة: عرم).\nواسمه: محمّد بن الفضل، السدوسي، أبو النعمان البصري.\n(^٢) داوود بن أبي هند هو موضع الالتقاء.\n(^٣) عزرة هو بفتح العين، وسكون الزاي، وفتح الراء، وهو: ابن عبد الرّحمن بن زرارة، الخزاعي. انظر: الإكمال (٦/ ٢٠٠)، وتهذيب الكمال (٢٠/ ٥١ / ترجمة ٣٩٢٠).\n(^٤) في نسخة (م): (بن) وهو خطأ.\n(^٥) في نسخة (م): كان.\n(^٦) العَلَمُ: رسم الثّوب. وعَلَمُهُ: رَقْمُه في أطرافه. لسان العرب (٤/ ٣٠٨٥/ مادة: علم).\n(^٧) هكذا في الأصل ونسخة (هـ)، بالمثناة الفوقية، وكذلك في سنن التّرمذيّ -كتاب صفة القيامة، باب (٣٣) (٤/ ٥٥٥ / حديث رقم ٢٤٦٨) من طريق أبي معاوية عن داوود بن أبي هند، به.\nوأمّا نسختا ل، م، فليس فيهما نقط.\nوفي صحيح مسلم: (نقول علمها حرير)، بالنون.\n(^٨) في نسختي (ل)، (م): (فكنا نلبسها).\n(^٩) في نسختي (ل)، (م): (فلم يأمرنا).\n(^١٠) تقدّم تخريجه، انظر الحديث رقم (٩١٧٩)، وهذا الطريق عند مسلم برقم (٨٨)، و(٨٩).\nفوائد الاستخراج:\n- تقييد المهمل، وهو داوود بأنه ابن أبي هند.\n- متابعة يزيد بن زريع لعبد الأعلى -عند مسلم- على لفظ: (فلم يأمرنا بقطعه).","vol":"17","page":50},{"text":"<span data-type='title' id=toc-1220>بيان التشديد في التصاوير، وعقوبة المصورين</span>","vol":"17","page":52},{"text":"٩٢٢٢ - حدّثنا الصغاني، قال: حدّثنا أبو النعمان، قال: حدّثنا حماد بن زيد، [ح] (^١).\nوحدثنا جعفر بن محمّد بن فرقد الرَّقِّي (^٢)، قال: حدّثنا سِيدَان (^٣) بن مُضَارِب، قال: حدّثنا حماد بن زيد (^٤)، عن أيوب، عن نافع،\n⦗٥٣⦘ عن ابن عمر أن رسول الله ﷺ قال: \"إن أصحاب هذه الصور يعذبون يوم القيامة، ويقال لهم: أحيوا ما خلقتم\" (^٥).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) الرقي -بفتح الراء، ثمّ القاف المشددة- نسبة إلى (الرقة)، بلدة على طرف الفرات، مشهورة من الجزيرة. الأنساب (٣/ ٨٤).\nوهو جعفر بن محمّد بن الحجاج بن فرقد، الرقي، أبو الحسن، القطان.\n(^٣) سيدان: هو بكسر السين المهملة، وسكون المثناة التحتية. الإكمال (٤/ ٣٧٦)، والتوضيح (٥/ ١٨٦).\nوهو سيدان بن مضارب، الباهلي، أبو محمّد، البصري، توفي (٢٢٤) هـ.\nقال أبو حاتم: والذهبي في الميزان، وابن حجر: صدوق. وزاد أبو حاتم: شيخ.\nوقال الدارقطني: ليس به بأس.\nوقال الذهبي في الكاشف: ثقة.\nانظر: الجرح والتعديل (٤/ ٣٢٧ / ترجمة ١٤٢٩)، والميزان (٢/ ٢٥٤ / ترجمة ٣٦٣١)، والكاشف (١/ ٢٣٢ / ترجمة ٢٢٤٢)، وتهذيب التهذيب (٤/ ٢٥٨ / ترجمة ٥١٥)، وتقريب التهذيب (٤٢٨ / ترجمة ٢٧٣٦).\n(^٤) حماد بن زيد هو موضع الالتقاء، في الطريقين.\n(^٥) أخرجه مسلم في صحيحه -كتاب اللباس، باب تحريم تصوير صورة الحيوان .... (٣/ ١٦٧٠/ حديث رقم ٩٧ / الطريق الثّاني).\nوأخرجه البخاريّ في صحيحه -كتاب التّوحيد، باب قول الله تعالى: ﴿وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ﴾ (١٣/ ٥٢٨ / حديث رقم ٧٥٥٨).\nفوائد الاستخراج:\n- تقييد المهمل، وهو حماد، بأنه ابن زيد.\n- ذكر متن رواية حماد بن زيد، ومسلم ساق إسنادها، وأحال بها على رواية عبيد الله، عن نافع.","vol":"17","page":52},{"text":"٩٢٢٣ - حدّثنا حمدان بن علي الوَرَّاق (^١)، قال: حدّثنا مُعَلَّي ابن أسد (^٢)، قال: حدّثنا وُهَيْب بن خالد (^٣)، عن أيوب (^٤)، بإسناده، مثله (^٥).\n_________\n(^١) الورَّاق -بفتح الواو، وتشديد الراء- وفي آخرها قاف - اسم لمن يكتب المصاحف، كتب الحديث وغيرها، ولمن يبيع الورق، الأنساب (٥/ ٥٨٤).\nوهو: محمّد بن علي بن عبد الله بن مهران، البغدادي، و(حمدان) لقبه، توفي (٢٧٢) هـ.\n(^٢) العَمِّي -بفتح المهملة وتشديد الميم- أبو الهيثم، البصري.\n(^٣) ابن عجلان، الباهلي مولاهم، أبو بكر البصري.\n(^٤) أيوب -وهو ابن كيسان- وهو موضع الالتقاء.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٢).","vol":"17","page":53},{"text":"٩٢٢٤ - حدّثنا الدبري، عن عبد الرزّاق (^١)، عن معمر (^٢)، عن أيوب (^٣)، عن نافع، عن ابن عمر، أن النبي ﷺ قال: \"إن المصورين يعذبون يوم القيامة، ويقال لهم: أحيوا ما خلقتم\" (^٤).\n_________\n(^١) ابن همام بن نافع، الحميري مولاهم، أبو بكر، الصنعاني.\n(^٢) ابن راشد، الأزدي مولاهم، أبو عروة، البصري، نزيل اليمن.\n(^٣) أيوب -وهو كيسان- وهو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٢).\nفوائد الاستخراج.\nذكر أبي عوانة لمتن رواية أيوب، ومسلم ساق إسنادها، وأحال بها على رواية عبيد الله، عن نافع.","vol":"17","page":54},{"text":"٩٢٢٥ - حدّثنا موسى بن إسحاق القَوَّاس (^١)، قال: حدّثنا عبد الله بن نمير الهَمْداني (^٢)، قال: حدّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"الذين يصنعون الصور معذبون يوم القيامة، ويقال لهم: أحيوا ما خلقتم\" (^٣).\n_________\n(^١) القواس -بفتح القاف، وتشديد الواو، وفي آخرها السين المهملة- نسبة إلى عمل القسي، وبيعها. الأنساب (٤/ ٥٥٧).\n(^٢) عبد الله بن نمير الهمداني هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٢)، وهذا الطريق عند مسلم برقم (٩٧).","vol":"17","page":54},{"text":"٩٢٢٦ - حدّثنا أبو أمية، وإدريس بن بكر (^١)، قالا: حدّثنا أبو بكر\n⦗٥٥⦘ ابن أبي شيبة (^٢)، قال: حدّثنا علي بن مسهر، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن النَّبي ﷺ قال: \"يعذب المصورون يوم القيامة، ويقال لهم: أحيوا ما خلقتم\" (^٣).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) أبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٢)، وهذا الطريق عند مسلم برقم (٩٧).","vol":"17","page":54},{"text":"٩٢٢٧ - حدّثنا أحمد بن يحيى السَّابِرِي (^١)، قال: حدّثنا محاضر (^٢)، قال: حدّثنا الأعمش (^٣)، عن مسلم (^٤)، عن مسروق (^٥)، عن عبد الله (^٦)، قال: قال رسول الله ﷺ: \"إن أشد (^٧) أهل النّار عذابا، المصورون\" (^٨) (^٩).\n_________\n(^١) السابري -بفتح السين المهملة، وبعدها ألف، ثمّ موحدة، بعدها راء- نسبة إلى نوع من الثِّياب، يقال لها: السابرية. الأنساب (١/ ١٩٤).\n(^٢) بضاد معجمة، ابن المُوَرِّع -بضم الميم- وفتح الواو، وتشديد الراء المكسورة، بعدها مهملة- أبو الموَرِّع، الكوفي.\n(^٣) الأعمش -سليمان بن مهران- هو موضع الالتقاء.\n(^٤) ابن صُبيح -بالتصغير- الهمداني، أبو الضحى، الكوفي.\n(^٥) ابن الأجدع بن مالك الهمداني، أبو عائشة، الكوفي.\n(^٦) ابن مسعود ﵁.\n(^٧) في نسخة (م): (أشر).\n(^٨) في نسخة (م) زيادة: (يوم القيامة) وعليها إشارة (لا- إلى).\n(^٩) أخرجه مسلم في صحيحه -كتاب اللباس، باب تحريم تصوير صورة الحيوان … (٣/ ١٦٧٠/ حديث ٩٨). وأخرجه البخاريّ في صحيحه -كتاب اللباس، باب =\n⦗٥٦⦘ = عذاب المصورين يوم القيامة (١٠/ ٣٨٢ / حديث ٥٩٥).\nفوائد الاستخراج:\n- تسمية مسلم بن صبيح، ومسلم ذكره بكنيته: (أبو الضحى).","vol":"17","page":55},{"text":"٩٢٢٨ - حدّثنا محمّد بن أحمد بن الجنيد الدقاق (^١)، قال: حدّثنا إسحاق بن إسماعيل (^٢)، قال: حدّثنا جرير (^٣)، وأبو معاوية (^٤)، ووكيع (^٥)، عن الأعمش، عن أبي الضحى (^٦)، عن مسروق، عن عبد الله قال: قال رسول الله ﷺ: \"إن أشد أهل النار عذابا يوم القيامة، المصورون\" (^٧).\n_________\n(^١) الدقاق -بفتح الدال المهملة، وألف بين قافين الأولى مشددة- نسبة إلى الدقيق وعمله وبيعه، الأنساب (٢/ ٤٨٥).\n(^٢) الطّالْقاني، بفتح الطاء وسكون اللام وفتح القاف، أبو يعقوب، نزيل بغداد، يعرف باليتيم.\n(^٣) جرير بن عبد الحميد بن قُرْط هو موضع الالتقاء.\n(^٤) أبو معاوية هو موضع الالتقاء أيضًا.\n(^٥) وكيع هو موضع الالتقاء أيضًا.\n(^٦) هو مسلم بن صبيح -بالتصغير- أبو الضحى، الكوفي.\n(^٧) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧)، وطريق جرير، وكيع، عند مسلم برقم (٩٨)، وطريق أبي معاوية برقم (٩٨ / الطريق الثاني).","vol":"17","page":56},{"text":"٩٢٢٩ - حدّثنا علي بن حرب، قال: حدّثنا أبو معاوية (^١)، ووكيع (^٢)، عن\n⦗٥٧⦘ الأعمش، عن أبي الضحى، عن مسروق، عن عبد الله، قال: قال رسول الله ﷺ: \" إن من أشد النَّاس عذابا المصورون\" (^٣) (^٤). و(^٥) لم يقل وكيع: \"من\".\n_________\n(^١) أبو معاوية هو موضع الالتقاء.\n(^٢) وكيع هو موضع الالتقاء أيضًا.\n(^٣) هكذا في جميع النسخ -الّتي عندي- وصحيح مسلم -من طريق أبي معاوية عن الأعمش-: \"المصورون\". وفي حاشية الأصل: (صوابه: المصورين).\nوذكر ابن حجر: أن نسخ صحيح مسلم اختلفت، ففي بعضها: (المصورين) وهي للأكثر، وفي بعضها: (المصورون)، ثمّ قال: وهي لأحمد -أيضًا- عن أبي معاوية أيضًا، ووجهت بأن (من) زائدة، واسم (إن): (أشد). الفتح (١٠/ ٣٨٣).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧)، وطريق أبي معاوية عند مسلم برقم (٩٨ / الطريق الثاني)، وطريق وكيع برقم (٩٨).\n(^٥) حرف الواو ساقط من نسختي (ل)، (م).","vol":"17","page":56},{"text":"٩٢٣٠ - حدّثنا الصغاني، وابن الجنيد، قالا: حدّثنا الحُمَيْدِي (^١)، قال: حدّثنا سفيان (^٢)، قال: حدثنا الأعمش، عن مسلم بن صبيح، قال: كنا مع مسروق في دار يسار بن نمير (^٣) فرأى مسروق في صُفَّتِه (^٤) تماثيل، فقال: سمعت عبد الله يقول -لعلّه عن النّبيّ ﷺ، الشك من أبي عوانة (^٥) - يقول: \"إن أشد النَّاس عذابا يوم القيامة،\n⦗٥٨⦘ المصورون\" (^٦) (^٧).\n_________\n(^١) هو عبد الله بن الزبير بن عيسى، القرشي، الأسدي، أبو بكر، المكي.\n(^٢) سفيان -ابن عيينة، كما في الحديث الآتي برقم (٩٢٣٢) هو موضع الالتقاء.\n(^٣) مولى عمر بن الخطّاب وخازنه، نزل الكوفة. الطبقات الكبرى (٦/ ١٤٥).\n(^٤) الصُّفَّةُ من البنيان: شِبْه البَهْو الواسع الطويل السّمك. لسان العرب (٤/ ٢٤٦٣).\n(^٥) جملة: (لعلّه عن النبي ﷺ، الشك من أبي عوانة) ليست في نسختي (ل)، (م)، والذي =\n⦗٥٨⦘ = فيهما هو: (إن النبي ﷺ قال).\n(^٦) في حاشية الأصل: (صوابه المصورين). وهذا خطأ، وما في صلب الأصل هو الصواب.\n(^٧) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧)، وهذا الطريق عند مسلم برقم (٩٨/ الطريق الثّاني). وفي نسختي (ل)، (م) وقع الحديث الآتي برقم (٩٢٣٢) عقب هذا الحديث.\nفوائد الاستخراج: -ذكر أبي عوانة لمتن رواية سفيان، بينما أحال بها مسلم على رواية وكيع الماضية.\n- ذِكْر مسلم بن صبيح باسمه، ومسلمٌ ذكره بكنيته: (أبو الضحى).","vol":"17","page":57},{"text":"٩٢٣١ - حدّثنا جعفر بن فرقد الرقي، قال: حدّثنا عبيد بن جَنَّاد (^١)، قال: حدّثنا سليمان بن حيان (^٢)، قال: حدّثنا الأعمش، عن مسلم (^٣)، عن مسروق، قال (^٤): كنت معه في كنيسة فيها صورة مريم، قال (^٥): سمعت\n⦗٥٩⦘ عبد الله يقول: سمعت النّبيّ ﷺ يقول: \"من صور التماثيل فهو في النّار\" (^٦).\n_________\n(^١) جناد هو بالجيم، والنون المشددة، وآخره دال مهملة. الإكمال (٢/ ٤٤)، وتكملة الإكمال لابن نقطة (٢/ ١٠).\nوعبيد بن جناد مولى بني جعفر بن كلاب، حلبي، توفي (٢٣١) هـ.\n(^٢) الأزدي، أبو خالد، الأحمر، الكوفي.\n(^٣) مسلم -بن صبيح- هو موضع الالتقاء.\n(^٤) القائل هو مسلم بن صبيح، والضمير في كلمة (معه) يعود على مسروق، كما هو صريح رواية صحيح مسلم.\n(^٥) في نسختي (ل)، (م): فقال.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧)، وهذا الطريق عند مسلم برقم (٩٨ / الطريق الثّالث).","vol":"17","page":58},{"text":"٩٢٣٢ - حدّثنا جعفر بن الهذيل القَنَّاد (^١)، قال: حدّثنا سعيد ابن عمرو الأشعثي (^٢)، قال: حدّثنا سفيان بن عيينة (^٣)، عن الأعمش، عن مسلم، عن مسروق، عن عبد الله قال: قال رسول الله ﷺ: \"أشد الناس عذابا يوم القيامة، رجل قتل نبيًّا، أو قتله نبي أو مصور\" (^٤).\n_________\n(^١) القناد -بفتح القاف، والنون المشددة، وفي آخرها دال مهملة- نسبة إلى بيع القَنْد، وهو السُّكّر. الأنساب (٤/ ٤٥٤)، واللباب (٣/ ٥٦).\nوهو جعفر بن محمّد بن الهذيل، الكوفي، أبو عبد الله، ابن بنت حماد ابن سلمة.\nوثقه النسائي، وابن حجر، وذكره ابن حبّان في الثقات.\nانظر: تهذيب الكمال (٥/ ١٠١/ ١٠٧/ ترجمة ٩٥٣)، وتقريب التهذيب (٢٠١/ ترجمة ٩٦١).\n(^٢) نسبة إلى (الأشعث) -بفتح الألف، وسكون الشين المعجمة، وفتح العين المهملة، وفي آخرها الثاء المثلثة- وهو الجد الأعلى لسعيد بن عمرو بن سهل بن إسحاق ابن محمّد بن الأشعث). الأنساب (١/ ١٦٥، ١٦٦).\n(^٣) سفيان بن عيينة هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧) وهذا الطريق عند مسلم برقم (٩٨ / الطريق الثّاني).\n⦗٦٠⦘ = فوائد الاستخراج:\n- تقييد المهمل، وهو سفيان، بأنه ابن عيينة.\n- ذكر من رواية سفيان ومسلم ساق إسنادها، وأحال بها على رواية وكيع، ولفظها: \"إن أشد النَّاس عذابا يوم القيامة، المصورون\". قال: وحديث سفيان كحديث وكيع.\n- زيادة: \"رجل قتل نبيا، أو قتله نبي\".\nوهذه الزيادة إسنادها صحيح.\nوقد جاءت من وجه آخر عن ابن مسعود، فقد أخرجها أحمد، والبزار، والطحاوي، كلهم من طريق أبان بن زيد، عن عاصم بن أبي النجود، عن أبي وائل، عنه. وهذا إسناد حسن. انظر: مسند الإمام أحمد (١/ ٤٠٧)، كشف الأستار (٢/ ٢٣٨ حديث رقم ١٦٠٣)، وشرح مشكل الآثار (١/ ١٠/ حديث رقم ٦)، وعندهم زيادة: \"وإمام ضلالة\".","vol":"17","page":59},{"text":"٩٢٣٣ - حدّثنا عيسى بن أبي حرب الصَّفَّار (^١)، قال: حدّثنا يحيى\n⦗٦١⦘ ابن أبي بكر (^٢)، قال: حدّثنا شعبة (^٣)، عن حصين (^٤)، والأعمش (^٥)، عن أبي الضحى، عن مسروق، عن عبد الله، أن النّبيّ ﷺ قال: \"أشد الناس عذابا يوم القيامة، المصورون\" (^٦).\n[لِحُصَيْنٍ غريب شعبة عنه] (^٧).\nرواه [أحمد، و] (^٨) مسلم، عن نصر بن علي، عن (^٩) عبد العزيز ابن عبد الصمد، عن (^١٠) منصور، عن مسلم بن صبيح، قال: كنت مع مسروق\n⦗٦٢⦘ في بيت فيه تماثيل مريم، فقال مسروق: هذا تماثيل كسرى، فقلت: لا، هذا تماثيل مريم، [فقال مسروق: إنِّي سمعت عبد الله بن مسعود يقول: قال رسول الله ﷺ: \"أشد النَّاس عذابا يوم القيامة المصورون\"] (^١١).\n_________\n(^١) الصفار -بفتح الصاد المهملة، وتشديد الفاء، وفي آخرها الراء المهملة- نسبة إلى بيع الأواني الصفرية. الأنساب (٣/ ٥٤٦).\nوهو عيسى بن موسى بن أبي حرب الصفار، أبو يحيى، البصري، توفي (٢٦٧) هـ.\nوثقه الخطيب، والذهبي، وذكره ابن حبّان في الثقات.\nانظر: الثقات (٨/ ٤٩٥)، وتأريخ بغداد (١١/ ١٦٥، ١٦٦/ ترجمة ٥٨٦٣)، وتأريخ الإسلام (حوادث ٢٦١ - ٢٧٠ / ص ١٤٨/ ترجمة ١١٨).\n(^٢) في الأصل ونسخة (هـ): (بكر، والتصويب من حاشية الأصل ونسختي (ل)، (م)، ويحيى بن أبي بكير - اسم أبيه: نسْر، ويقال: بشْر، ويقال: بشير - العبدي، القيسي، أبو زكريا، الكرماني.\n(^٣) ابن الحجاج بن الورد، العتكي مولاهم، أبو بسطام، الواسطي.\n(^٤) ابن عبد الرّحمن، السلمي، أبو الهذيل، الكوفي.\n(^٥) الأعمش هو موضع الالتقاء.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧).\n(^٧) زيادة من نسختي (ل)، (م).\nولم أقف على من أخرجه من طريق شعبة، عن حصين. وأخرجه أبو عوانة -انظر الحديث التالي برقم (٩٢٣٤) - والنسائي في سننه -كتاب الزينة، باب ذكر أشد النَّاس عذابا (٨/ ٢١٦ /حديث رقم ٥٣٦٤) من طريق إسماعيل بن زكريا، عن حصين، به.\n(^٨) من نسختي (ل)، (م).\n(^٩) في نسختي (ل)، (م)، وصحيح مسلم: حدّثنا.\n(^١٠) في نسختي (ل)، (م)، وصحيح مسلم: حدّثنا.\n(^١١) ما بين المعقوفتين زيادة من نسختي (ل)، (م)، وأمّا نسخة (هـ) فزادت عن الأصل بعبارة: (وذكر الحديث).\nورواية مسلم في صحيحه برقم (١٩٨ الطريق الثّالث) من كتاب اللباس.\nورواية أحمد في مسنده (١/ ٣٧٥) عن عبد العزيز بن عبد الصمد، به.","vol":"17","page":60},{"text":"٩٢٣٤ - حدّثنا أبو إبراهيم الزّهريُّ، وعباس الدوري، قالا: حدّثنا محمّد بن الصباح أبو جعفر (^١)، قال: حدّثنا إسماعيل بن زكريا (^٢)، عن حصين، عن مسلم [بن صبيح] (^٣)، عن مسروق، عن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"إن من أشد النَّاس عذابا يوم القيامة المصورون\" (^٤) (^٥).\n⦗٦٣⦘[روى مسلم، عن نصر بن علي، حدّثنا عبد الأعلى بن عبد الأعلى، حدّثنا يحيى ابن أبي إسحاق، عن سعيد بن أبي الحسن قال: جاء رجل إلى ابن عبّاس فقال: إنِّي رجل أصور هذه الصور. وذكر الحديث] (^٦).\n_________\n(^١) البزّاز، الدولابي، البغدادي، توفي (٢٢٧) هـ.\nوثقه الأئمة، منهم: ابن معين، وأحمد، وأبو حاتم، وغيرهم.\nانظر: الجرح والتعديل (٧/ ٢٨٩ / ترجمة ١٥٦٩)، وتأريخ بغداد (٥/ ٣٦٥، ٣٦٧ / ترجمة ٢٨٩٢).\n(^٢) ابن مرّة، الخُلْقاني، أبو زياد، الكوفي.\n(^٣) مسلم بن صبيح هو موضع الالتقاء، وما بين المعقوفتين من نسختي (ل)، (م).\n(^٤) هكذا في كلّ النسخ الّتي عندي، وكذلك في صحيح مسلم، وفي حاشية الأصل: (صوابه: المصورين) وتقدم التعليق على مثل هذا الحديث رقم (٩٢٢٩).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩٢٢٧).\n(^٦) هذا المعلق زيادة من نسختي (ل)، (م)، وتمام الحديث في صحيح مسلم: (فأفتني فيها؟ فقال له: ادن مني. فدنا منه. ثمّ قال: ادن مني، فدنا حتّى وضع يده على رأسه، قال: أنبئك بما سمعت من رسول الله ﷺ، سمعت رسول الله ﷺ يقول: \"كلّ مصور في النّار، يجعل له بكل صورة صورها، نفسًا، فتعذبه في جهنم\"، وقال: إن كنت لابد فاعلا، فاصنع الشجر، وما لا نفس له\" اهـ. انظر تخريج الحديث التالي.","vol":"17","page":62},{"text":"٩٢٣٥ - حدّثنا الصغاني، قال: حدّثنا قبيصة (^١)، قال: حدّثنا سفيان (^٢)، عن عَوْف (^٣)، عن سعيد بن أبي الحسن (^٤)، قال: كنت جالسًا\n⦗٦٤⦘ عند ابن عباس، فجاءه رجل (^٥) فقال: إنما أعيش من صنعة يدي، وإني رجل مصوّر، فقال: إني لم أحدثك إلا ما سمعت من رسول الله ﷺ، سمعتهُ يقول: \"من صَوّر صُورة كُلِّف يوم القيامة أن ينفخ فيه (^٦) الروح، ولن ينفخ فيه (^٧) الروح أبدًا\". قال: وأرعد (^٨) الرجل واصفَارَّ وجهه، فقال ابن عباس: إن كنت لابد صانعًا فعليك بهذا الشجر، وكل مَن (^٩) ليس فيه الروح (^١٠).\n_________\n(^١) ابن عقبة بن محمّد، السُّوائي -بضم المهملة، وتخفيف الواو، والمد- أبو عامر، الكوفي.\n(^٢) ابن سعيد بن مسروق، الثّوريّ، أبو عبد الله، الكوفي، توفي (١٦١) هـ.\nقال شعبة، وابن عيينة، وأبو عاصم النبيل، ويحيى بن معين، وغير واحد من العلماء: سفيان أمير المؤمنين في الحديث.\nوقال الخطيب: كان إمامًا من أئمة المسلمين، وعلمًا من أعلام الدين، مجمعا على إمامته، بحيث يستغنى عن تزكيته، مع الإتقان، والحفظ، والمعرفة، والضبط، والورع، والزهد.\nانظر: تهذيب الكمال (١١/ ١٦٤ / ترجمة ٢٤٠٧)، وتأريخ بغداد (٩/ ١٥٢ / ترجمة ٤٧٦٣).\n(^٣) ابن أبي جميلة، العبدي، المعروف بـ (الأعرابي)، أبو سهل، البصري.\n(^٤) سعيد بن أبي الحسن هو موضع الالتقاء.\n(^٥) لم أقف على من بينه، وسيأتي في الحديث رقم (٩٢٣٩): أنه من أهل العراق.\n(^٦) الأولى أن يؤنث الضمير، كما في صحيح البخاري.\n(^٧) الأولى أن يؤنث الضمير، كما في صحيح البخاري.\n(^٨) في نسختي (ل)، (م): فأرعد.\n(^٩) في نسخة (ل): (ما)، وسقطت من نسخة (م).\n(^١٠) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان. . . (٣/ ١٦٧٠، ١٦٧١/ حديث رقم ٩٩).\nوأخرجه البخاري في صحيحه -كتاب البيوع، باب بيع التصاوير التي ليس فيه الروح (٤/ ٤١٦ /حديث رقم ٢٢٢٥)، وطرفاه في: (٥٩٦٣، ٧٠٤٢).","vol":"17","page":63},{"text":"٩٢٣٦ - أظنه قُرئ على محمد بن إشكيب أبو جعفر (^١)، قال:\n⦗٦٥⦘ حدثنا قُرَاد (^٢) أبو نوح، قال: حدثنا شعبة، عن عوف، عن سعيد ابن أبي الحسن (^٣)، قال: جاء رجل إلى ابن عباس، فقال: إني أصور، فقال ابن عباس: إن رسول الله ﷺ قال: \"إن الله يعذب المصوّرين بما صوّروا\"، قال: فذهب الرجل، وذكر أن له عيالا، قال: فقال [له] (^٤) ابن عباس: صَوّر، ولا تصور شيئًا فيه الروح (^٥) (^٦).\n⦗٦٦⦘ قال أبو عوانة: في كتابي مكتوب عنه: أظنه قراءة عليه.\n_________\n(^١) في نسختي (ل)، (م): حدثنا أظنه محمد بن إشكيب.\nوفي نسخة (هـ): محمد بن أبي شكيب، وفي حاشيتها: (قرئ عليه أظنه محمد).\nو(أبو جعفر) مرفوع في الأصل ونسخة هـ، مع أن فعل (قرئ) مبني للمجهول، =\n⦗٦٥⦘ = يؤكد ذلك أنه على أوله ضمة في النسخة الأصل، فيكون (أبو جعفر) خبر لمبتدأ محذوف، تقديره: هو. والله أعلم.\nومحمد بن إشكيب هو محمد بن الحسين بن إبراهيم، العامري، أبو جعفر ابن إشْكاب -بكسر الهمز، وسكون المعجمة، وآخره موحدة- البغدادي، توفي (٢٦١) هـ، يعرف باب إشكاب، لأن أباه يلقب إشكابا.\n(^٢) قراد -بضم القاف، بعدها راء مخففة، وآخره دال- لقب. الإكمال (٧/ ١٠٤، ١٠٥)، وتقريب التهذيب (٥٩٤ / ترجمة ٤٠٠٣)، ونزهة الألباب (٢/ ٨٨/ رقم: ٢٢٢٧).\nواسمه: عبد الرحمن بن غَزْوان، الخزاعي، ويقال: الضبي، أبو نوح، المعروف بقراد سكن بغداد.\n(^٣) سعيد بن أبي الحسن هو موضع الالتقاء. ووقع في نسخة (م): (سعيد بن أبي الجنيد)، لكنه ضبب على (الجنيد)، كتب بعدها: (الحسن).\n(^٤) من نسختي (ل)، (م).\n(^٥) في نسختي (ل)، (م): (روح).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٣٥).","vol":"17","page":64},{"text":"٩٢٣٧ - حدثنا علي بن إشكاب (^١)، قال: حدثنا إسحاق الأزرق (^٢)، عن عوف (^٣)، مثله (^٤).\n_________\n(^١) هو علي بن الحسين بن إبراهيم، العامري، أبو الحسن ابن إشكاب، أخو محمد بن إشكاب- شيخ أبي عوانة في الحديث السابق- توفي (٢٦١) هـ، وكانت وفاته بعد وفاة أخيه بعشرة أشهر.\n(^٢) هو إسحاق بن يوسف بن مرداس، المخزومي، أبو محمد، الواسطي، المعروف بالأزرق.\n(^٣) موضع الالتقاء هو سعيد بن أبي الحسن، شيخ عوف في الإسناد السابق.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٣٥).","vol":"17","page":66},{"text":"٩٢٣٨ - حدثنا أبو أمية، قال: حدثنا أبو بكر بن أبي شيبة (^١)، قال: حدثنا علي بن مُسْهر، عن ابن أبي عروبة (^٢)، عن النضر بن أنس، قال: كنت جالسًا عند ابن عباس، فجعل يفتي، ولا يقول: قال رسول الله ﷺ، حتى سأله رجل فقال: إني أصوّر هذه الصور؟ فقال له ابن عباس: ادنه، فدنا الرجل، فقال له ابن عباس: سمعت رسول الله ﷺ يقول: \"من صَوّر صورة في الدنيا، كلّف أن ينفخ فيها الروح يوم القيامة، وليس بنافخ\" (^٣).\n_________\n(^١) أبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) هو سعيد بن أبي عروبة.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٣٥)، وهذا الطريق عند مسلم برقم (١٠٠).","vol":"17","page":66},{"text":"٩٢٣٩ - حدثني جعفر الطيالسي (^١)، قال: حدثنا قيس بن حفص (^٢)، قال: حدثنا خالد بن الحارث (^٣)، قال: حدثنا سعيد بن أبي عروبة، عن قتادة (^٤)، عن النضر بن أنس، أنه حدثهم، قال: كنت جالسًا عند ابن عباس، فجعلوا يسألونه فيفتيهم، ولا يذكر فيما يفتيهم رسول الله ﷺ، حتى أتاه رجل من أهل العراق فقال: إني أصور هذه التصاوير فما تقول فيها؟ قال (^٥): ادنه، ادنه، سمعت رسول الله ﷺ يقول: \"من صور صورة في الدنيا، كلف يوم القيامة أن ينفخ فيها الروح، وليس بنافخ\" (^٦).\nلم يخرجه مسلم (^٧).\n_________\n(^١) الطيالسي -بفتح الطاء المهملة، والمثناة التحتية، وسكون الألف، وكسر اللام، وآخرها سين مهملة- نسبة إلى (الطيالسة) التي تكون فوق العمامة. الأنساب (٤/ ٩١).\nوهو جعفر بن محمد بن أبي عثمان، الطيالسي، أبو الفضل، البغدادي.\n(^٢) ابن القعقاع، التميمي، الدارمي مولاهم، أبو محمد، البصري.\n(^٣) ابن عبيد بن سليمان، الهجيمي، أبو عثمان، البصري.\n(^٤) قتادة هو موضع الالتقاء.\n(^٥) في نسخة (ل)، م: فقال.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٣٥)، وهذا الطريق عند مسلم برقم (١٠٠/ الطريق الثاني).\n(^٧) أي على هذا الوجه، وإنما أخرجه من طريق سعيد بن أبي عروبة، عن النضر بن أنس، دون إدخال قتادة بينهما، كما في الحديث السابق، وانظر الحديث التالي. =\n⦗٦٨⦘ = وقد ذكر ابن حجر رواية خالد بن الحارث، عن سعيد بن أبي عروبة، عن قتادة. وعزاها إلى الإسماعيلي، ثم قال: فإن كان خالد حفظه، احتمل أن يكون سعيد كان سمعه من قتادة عن النضر، ثم لقي النضر فسمعه منه، فكان يحدث به على الوجهين. الفتح (١٠/ ٣٩٣).\nتنبيه: وقع هذا الحديث في نسختي (ل)، (م) عقب الحديث التالي.","vol":"17","page":67},{"text":"٩٢٤٠ - حدثنا علي بن حرب، قال: حدثنا وكيع (^١)، قال: حدثنا سعيد بن أبي عروبة (^٢)، عن النضر بن أنس، عن ابن عباس، قال: قال\n⦗٦٩⦘ النبي ﷺ: \"من صور صورة كلف أن ينفخ فيها الروح يوم القيامة، وليس بنافخ\" (^٣).\n[و] (^٤) رواه مسلم، عن أبي موسى (^٥)، عن معاذ بن هشام، عن أبيه، عن قتادة، عن النضر بن أنس، [أن رجلا أتى ابن عباس. وذكر عن النبي ﷺ مثله (^٦).\nفي حديث هشام: عن قتادة، عن النضر، صحيح] (^٧).\n_________\n(^١) ابن الجراح بن مليح، الرُّؤاسي، أبو سفيان، الكوفي.\n(^٢) سعيد بن أبي عروبة هو موضع الالتقاء.\nوفي نسخة الأصل خرجه بعد سعيد بن أبي عروبة، ومكتوب في الحاشية: (سقط: عن قتادة). و(قتادة) غير موجود في جميع النسخ، ولا في صحيح مسلم من طريق سعيد بن أبي عروبة. وفي نسخة (هـ) عقب هذا الحديث الجملة التالية: (قال أبو عوانة: ليس فيها قتادة، وهو صحيح).\nوهذا يدل على أن ما في حاشية الأصل إنما هو من الناسخ. إلا أن هذه الجملة التي في نسخة (هـ) عليها إشارة أنها ليست في الأصل.\nوفي صحيح البخاري أن سعيد بن أبي عروبة قال: سمعت النضر بن أنس ابن مالك يحدث قتادة، قال: كنت عند ابن عباس. . . الحديث.\nقال البخاري: سمع سعيد بن أبي عروبة من النضر بن أنس، هذا الواحد.\nصحيح البخاري (٤/ ٤١٦ / حديث رقم ٢٢٢٥).\nوقال الحافظ: كان سعيد بن أبي عروبة كثير الملازمة لقتادة، فاتفق أن قتادة =\n⦗٦٩⦘ = والنضر بن أنس اجتمعا، فحدث النضر قتادة، فسمعه سعيد وهو معه. فتح الباري (١٠/ ٣٩٣).\n(^٣) تقدم تخريجه، انظر الحديث برقم (٩٢٣٨).\n(^٤) من نسختي (ل)، (م).\n(^٥) هو محمد بن المثنى، كما في صحيح مسلم.\n(^٦) هو في صحيح مسلم -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان. . . (٣/ ١٦٧١/ حديث رقم ١٠٠/الطريق الثاني).\n(^٧) ما بين المعقوفتين زيادة من نسختي (ل)، (م).","vol":"17","page":68},{"text":"٩٢٤١ - حدثنا محمد بن إسماعيل الأحمسي (^١) أبو جعفر، قال: حدثنا محمد بن فضيل بن غَزْوان (^٢)، عن عمارة بن القعقاع، عن\n⦗٧٠⦘ أبي زرعة (^٣)، قال: دخلت مع أبي هريرة دار مروان (^٤)، فرأى فيها تصاوير؛ فقال: قال رسول الله ﷺ: \"يقول الله ﷿: من أظلم (^٥) ممن ذهب يخلق خلقا (^٦) كخلْقي، فليخلق: ذَرة، أو حبة، أو شعيرة\" (^٧).\n_________\n(^١) اسم جده: سمرة.\n(^٢) محمد بن فضيل بن غزوان هو موضع الالتقاء.\n(^٣) البجلي، الكوفي.\n(^٤) ابن الحكم، ستأتي ترجمته برقم (١٠٦٦٥).\n(^٥) في نسخة (م): (أضلكم)، وهو سبق قلم، يدل عليه أن الناسخ وضع فتحة فوق كلمة (مَن) التي قبلها، والله أعلم.\n(^٦) في الأصل ونسخة (هـ): (خلقي) وعليها ضبة في الأصل، وتحت الخاء فيها وفي الكلمة التي بعدها كسرة، ولم يتبين في وجه هذا الضبط. والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٧) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان. . . (٣/ ١٦٧١/ حديث رقم ١٠١).\nوأخرجه البخاري في صحيحه -كتاب التوحيد، باب قول الله تعالى: ﴿وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ﴾ (١٣/ ٥٢٨/ حديث رقم ٧٥٥٩)، وطرفه في (٥٩٥٣).\nفوائد الاستخراج:\n- ذكر اسم ابن فضيل.\n- تقييد المهمل، وهو عمارة، بأنه ابن القعقاع.","vol":"17","page":69},{"text":"٩٢٤٢ - [حدثنا إدريس، حدثنا ابن أبي شيبة (^١)، حدثنا ابن\n⦗٧١⦘ فضيل، بمثله] (^٢).\n_________\n(^١) ابن أبي شيبة -وهو أبو بكر، كما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) هذا الحديث زيادة من نسختي (ل)، (م)، وقد تقدم تخريجه، انظر الحديث رقم (٩٢٤١).","vol":"17","page":70},{"text":"٩٢٤٣ - حدثنا الصغاني، قال: حدثنا قبيصة، قال: حدثنا سفيان (^١)، عن عمارة بن القعقاع (^٢)، عن أبي زرعة، قال: مَروا على أبي هريرة بتماثيل لبعض بني مروان؛ فقال: قال النبي ﷺ[يعني] (^٣) \"قال الله ﷿: من أظلم ممن ذهب يخلق كخلقي، فليخلق حَبة، أو ذرة\" (^٤).\nعند (^٥) خالد بن مخلد: عن سليمان بن بلال، عن سهيل (^٦)، عن أبيه (^٧)، عن أبي هريرة، قال: قال النبي ﷺ: \"لا تدخل الملائكة بيتًا فيه تماثيل أو تصاوير\" (^٨).\n⦗٧٢⦘ عند (^٩) محمد بن يحيى (^١٠): عن (^١١) ابن أبي أويس (^١٢)، عن أبيه (^١٣) سليمان [بن بلال، بمثله: \"تماثيل ولا تصاوير\"] (^١٤).\n_________\n(^١) هو الثوري؛ لأن قبيصة -بن عقبة- مشهور بالرواية عن الثوري.\n(^٢) عمارة بن القعقاع هو موضع الالتقاء.\n(^٣) من النسخ: ل، م، هـ.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٤١).\n(^٥) في نسختي (ل)، (م): رواه.\n(^٦) ابن أبي صالح.\n(^٧) هو أبو صالح السمان، واسمه: ذكوان.\n(^٨) هذا المعلق وصله مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم تصوير صورة =\n⦗٧٢⦘ = الحيوان. . . (٣/ ١٦٧٢) حديث رقم ١٠٢) عن أبي بكر بن أبي شيبة، عن خالد بن مخلد، به.\n(^٩) كلمة (عند) ساقطة في نسختي (ل)، (م). وفي إتحاف المهرة: (حدثنا). (١٤/ ٦٠٧/ حديث رقم ١٨٣٢٧).\n(^١٠) ابن عبد الله، الذُّهْلي، أبو عبد الله، النيسابوري.\n(^١١) في نسختي (ل)، (م): حدثنا.\n(^١٢) هو: إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك، الأصبحي، أبو عبد الله، المدني.\n(^١٣) هو: ابن عبد الله بن عبد الله بن أويس بن مالك، الأصبحي، أبو أويس، المدني.\n(^١٤) لم أقف على من وصل هذا المعلق، من طريق محمد بن يحيى، ووصله مسلم من طريق سليمان بن بلال، كما تقدم في المعلق السابق.\nوما بين المعقوفتين زيادة من نسختي (ل)، (م)، وفيهما: (ابن أبي أويس قال: حدثني أخي)، بدل: (عن أبيه)، وأخوه هو: عبد الحميد بن أبي أويس، ستأتي ترجمته برقم (٩٢٩٦).","vol":"17","page":71},{"text":"<span data-type='title' id=toc-1221>بيان الكراهية في اتخاذ الجرس، والتشديد فيه، وفي الرفقة التي يكون فيها (^١)، أو يكون فيها كلب [والنهي عن تعليق قلائد الوَتَر، وغيرها، في أعناق الدواب]</span> (^٢)\n_________\n(^١) عقب هذه الجملة، يوجد في الأصل جملة: (أو يكون فيها الجرس). وهي تكرار للمعنى قبلها، وغير موجودة في النسخ الأخرى؛ ولذا لم أثبتها في الترجمة.\n(^٢) ما بين المعقوفتين زيادة من نسختي (ل)، (م).","vol":"17","page":73},{"text":"٩٢٤٤ - حدثنا بحر بن نصر، ويونس بن عبد الأعلى، قالا: حدثنا ابن وهب، قال: حدثنا حفص بن ميسرة (^١)، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إن الملائكة لا تصحب رفقة فيها كلب ولا جرس\" (^٣).\n_________\n(^١) العقيلي، أبو عمر، الصنعاني، نزيل عسقلان.\n(^٢) سهيل -ابن أبي صالح- هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب كراهة الكلب والجرس في السفر (٣/ ١٦٧٢/ حديث برقم ١٠٣).","vol":"17","page":73},{"text":"٩٢٤٥ - حدثنا أبو أمية، قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة (^١)، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إن الملائكة لا تصحب رفقة فيها كلب ولا جرس\" (^٣).\n_________\n(^١) الوضاح بن عبد الله، اليشكري، أبو عوانة، الواسطي، البزاز، مشهور بكنيته.\n(^٢) سهيل -ابن أبي سهيل- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٤٤).","vol":"17","page":73},{"text":"٩٢٤٦ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا الهيثم بن جَميل (^١)، قال: حدثنا زهير (^٢)، قال: حدثنا سهيل (^٣)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"لا تصحب الملائكة رفقة فيها جرس\" (^٤).\n_________\n(^١) البغدادي، أبو سهيل، نزيل أنطاكية، توفي (٢١٣) هـ.\n(^٢) ابن معاوية بن حُدَيج، بمهملتين، الجعفي، أبو خيثمة، الكوفي.\n(^٣) سهيل هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٤٤).","vol":"17","page":74},{"text":"٩٢٤٧ - حدثنا العباس بن الفضل الأسفاطي (^١)، قال: حدثنا أحمد ابن يونس (^٢)، قال: حدثنا زهير، بإسناده، مثله: \"أو كلب\" (^٣).\n_________\n(^١) الأسفاطي -بفتح الهمزة، وسكون السين المهملة، وفتح الفاء، وبعد الألف الساكنة، طاء مهملة- نسبة إلى بيع الأسفاط وعملها. والسَّفَطُ هو: الذي يعبأ فيه الطيب، وما أشبهه من أدوات النساء.\nاللباب (١/ ٥٤)، ولسان العرب (٣/ ٢٠٢٧/ مادة: سقط).\nوالعباس بن الفضل الأسفاطي، بصري، توفي (٢٨٣) هـ.\nقال الدارقطني، والصفدي: صدوق، وزاد الصفدي: حسن الحديث.\nانظر: سؤالات الحاكم للدارقطني (١٢٩/ ترجمة ١٤٣)، وتاريخ دمشق (٢٦/ ٣٩٠/ ترجمة ٣١١٣)، والوافي بالوفيات (١٦/ ٦٥٨/ ترجمة ٧٠٧).\n(^٢) هو أحمد بن عبد الله بن يونس، التميمي، اليربوعي، أبو عبد الله، الكوفي، قد ينسب إلى جده.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٤٤).","vol":"17","page":74},{"text":"٩٢٤٨ - حدثنا محمد بن يحيى، قال: حدثنا يحيى بن صالح (^١)، قال: أخبرنا سليمان بن بلال (^٢)، قال: حدثنا العلاء (^٣)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"الجرس مزمار الشيطان\" (^٤).\n_________\n(^١) الوُحاظي -بضم الواو، وتخفيف المهملة ثم المعجمة- أبو زكريا، ويقال: أبو صالح، الشامي الدمشقي، ويقال: الحمصي.\n(^٢) التيمي مولاهم، أبو محمد، ويقال: أبو أيوب، المدني.\n(^٣) العلاء -بن عبد الرحمن- هو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب كراهية الكلب والجرس في السفر (٣/ ١٦٧٢/ حديث رقم ١٠٤).","vol":"17","page":75},{"text":"٩٢٤٩ - حدثنا يوسف بن مُسَلَّم، وعباس الدوري، قالا: حدثنا أبو سلمة الخزاعي، قال: حدثنا سليمان بن بلال، عن العلاء (^١)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"الجرس مزمار الشيطان\" (^٢).\n_________\n(^١) العلاء -ابن عبد الرحمن- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٢٤٨).","vol":"17","page":75},{"text":"٩٢٥٠ - حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم، قال: أخبرنا محمد بن جعفر، ح.\nوحدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: كتب إليَّ\n⦗٧٦⦘ محمد بن جعفر (^١)، يقول: حدثني العلاء (^٢)، عن أبيه، عن أبي هريرة (^٣) قال: قال رسول الله ﷺ: \"الجرس مزمار الشيطان\" (^٤).\n_________\n(^١) ابن أبي كثير، الأنصاري، مولاهم، المدني، من السابعة.\n(^٢) العلاء هو موضع الالتقاء.\n(^٣) عن (أبي هريرة) سقطت من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٤٨).","vol":"17","page":75},{"text":"٩٢٥١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكًا (^١) أخبره، عن عبد الله بن أبي بكر، عن عباد بن تميم، أن أبا بشير الأنصاري (^٢) أخبره، أنه كان مع رسول الله ﷺ في بعض أسفاره (^٣)، قال: فأرسل رسول الله ﷺ رسولًا (^٤) - فقال عبد الله بن أبي بكر: حسبت أنه\n⦗٧٧⦘ قال: والناس في مبيتهم-: \"لا يبقين في رقبة بعير قلادة (^٥) من وَتَر (^٦)، ولا قلادة إلا قطعت\".\nقال مالك: أُرَى من أجل العين (^٧).\n_________\n(^١) مالك -ابن أنس- هو موضع الالتقاء.\n(^٢) الساعدي، وقيل: الحارثي، وقيل المازني. واختلف في اسمه أيضًا. فقيل: قيس بن عبيد، وقيل: ذلك، وهو مشهور بكنيته.\nانظر: التمهيد لابن عبد البر (١٧/ ١٥٩، ١٦٠)، والإصابة (٥/ ٢٦٠/ ترجمة ٧٢٠١)، و(٧/ ٢٠/ ترجمة ١٣٠).\n(^٣) قال ابن حجر: لم أقف على تعيينها.\nالفتح (٦/ ١٤١).\n(^٤) قال ابن عبد البر: رواه روح بن عبادة عن مالك، فسمى الرسول، فقال: أرسل زيدًا، وهو عندي زيد بن حارثة. والله أعلم. التمهيد (١٧/ ١٦٠).\n(^٥) القلادة: ما جعل في العنق. لسان العرب (٥/ ٣٧١٨).\n(^٦) الوتر -بفتح الواو والتاء-: شِرْعَة القوس ومُعَلَّقُها. القاموس المحيط (٤/ ٥٧٠).\n(^٧) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب كراهة قلادة الوتر في رقبة البعير (٣/ ١٦٧٢، ١٦٧٣) حديث رقم ١٠٥).\nوأخرجه البخاري في صحيحه -كتاب الجهاد -باب ما قيل في الجرس ونحوه في أعناق الإبل (٦/ ١٤١/حديث رقم ٣٠٠٥).\nفوائد الاستخراج:\n- من فوائد الاستخراج: مجيء الحديث عند أبي عوانة بواو العطف في قوله: (قلادة من وتر ولا قلادة)، من رواية ابن وهب، وتابعه عليها القعنبي عند أبي داوود في سننه -كتاب الجهاد، باب تقليد الخيل بالأوتار (٣/ ٥٢ / حديث رقم ٢٥٥٢).\nوهذه الرواية من عطف العام على الخاص، كما قال ابن حجر. الفتح (٦/ ١٤١).\nوأما رواية مسلم عن يحيى بن يحيى- راوي الموطأ عن مالك، وهذا الحديث في الموطأ برقم (٣٩) من كتاب صفة النبي ﷺ فهي بحرف (أو)، في قوله: (قلادة من وتر أو قلادة).\nوتابعه عليها عبد الله بن يوسف عن مالك، عند البخاري، انظر تخريج الحديث في الإحالة السابقة. =\n⦗٧٨⦘ = قال النووي: هكذا في جميع النسخ: (قلادة من وتر أو قلادة)، فـ (قلادة) الثانية مرفوعة معطوفة على (قلادة) الأولى، ومعناه: أن الراوي شك هل قال: (قلادة من وتر) أو قال: (قلادة) فقط ولم يقيدها بالوتر. اهـ. شرح النووي (١٤/ ٣٢١).\nوقال ابن حجر: قوله: (. . . قلادة من وتر أو قلادة)، كذا هنا بلفظ: (أو) وهي للشك أو للتنويع. الفتح (٦/ ١٤١).","vol":"17","page":76},{"text":"٩٢٥٢ - حدثنا أبو إسماعيل الترمذي (^١)، قال: حدثنا القعنبي (^٢) عن مالك (^٣)، [بإسناده] (^٤) مثله (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف، السُّلَمي، أبو إسماعيل، الترمذي، نزيل بغداد.\n(^٢) بفتح القاف، وسكون العين المهملة، وفتح النون، بعدها موحدة، نسبة إلى الجد.\nالأنساب (٤/ ٥٣١).\nوهو عبد الله بن مسلمة بن قعنب، القعنبي، الحارثي، أبو عبد الرحمن، المدني، نزيل البصرة.\n(^٣) مالك هو موضع الالتقاء.\n(^٤) من نسختي (ل)، (م).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٥١).","vol":"17","page":78},{"text":"<span data-type='title' id=toc-1222>بيان حظر الوسم في الوجه، وضربه، إنسانا كان (^١)، أو دابة، أو غيرها</span>\n_________\n(^١) ساقطة من نسختي (ل)، (م).","vol":"17","page":79},{"text":"٩٢٥٣ - حدثنا أبو حميد المصيصي عبد الله بن محمد بن أبي عمر (^١)، وابن أبي عبد الله بغدادي (^٢)، وأبو أمية، قالوا (^٣): حدثنا حجاج ابن محمد (^٤)، عن ابن جريج، قال: أخبرني أبو الزبير، أنه سمع جابر ابن عبد الله، يقول: نهى رسول الله ﷺ عن الوسم (^٥) في الوجه، والضرب\n⦗٨٠⦘ في الوجه (^٦).\n_________\n(^١) مولى بني هاشم، توفي (٢٦٩) هـ، واسم جده: تميم بن أبي عمر.\n(^٢) لم يتبين لي من هو.\nوفي نسختي (ل)، و(م) يظهر أنه تتمة لاسم أبي حميد، هكذا في الأصل ونسخة (هـ): (أبو حميد المصيصي عبد الله بن محمد بن أبي عمرو بن أبي عبد الله بغدادي، وأبو أمية، قالا).\nوفي الحديث الآتي برقم (٩٨٩٧)، جاء في الأصل ونسخة (هـ): (عبد الله ابن محمد بن أبي عمرو) مما يؤيد ما في نسختي (ل)، و(م) هنا، لكن سقط حرف الواو من (عمرو) في نسخة (ل) هناك. فالله أعلم.\n(^٣) انظر الإحالة السابقة.\n(^٤) حجاج بن محمد هو موضع الالتقاء.\n(^٥) الوسم: قال ابن فارس: الواو والسين والميم، أصل واحد يدل على أَثَر ومعلم. مقاييس اللغة (٦/ ١١٠). =\n⦗٨٠⦘ = وقال النووي: قال أهل اللغة: الوسم أَثَرُ كَيَّةٍ. شرح النووي على صحيح مسلم (١٤/ ٣٢٣).\n(^٦) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب النهي عن ضرب الحيوان في وجهه ووسمه فيه (٣/ ١٦٧٣/حديث ١٠٦/ الطريق الثاني).\nفوائد الاستخراج:\nذكر أبي عوانة لمتن رواية حجاج بن محمد، بينما ساق مسلم إسنادها فقط.","vol":"17","page":79},{"text":"٩٢٥٤ - حدثنا الصغاني، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج (^١)، بإسناده: نهى النبي ﷺ عن الضرب في الوجه، والوسم في الوجه (^٢).\n_________\n(^١) ابن جريج -عبد الملك- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٢٥٣).","vol":"17","page":80},{"text":"٩٢٥٥ - حدثنا أبو عمر عبد الحميد بن محمد الحراني (^١)، قال: حدثنا مخلد بن يزيد (^٢)، قال: حدثنا سفيان (^٣)، عن أبي الزبير (^٤)، عن جابر، أن النبي ﷺ أبصر حمارًا قد وسم في وجهه، تدخنّ منخراه، فقال:\n⦗٨١⦘ \"لعن الله من فعل هذا\"، ونهى عن الوسم في الوجه (^٥)، وضربه (^٦).\n_________\n(^١) إمام مسجد حران، توفي (٢٦٦).\n(^٢) القرشي، أبو الحسن، الحراني.\n(^٣) الثوري.\n(^٤) أبو الزبير -محمد بن مسلم بن تدرس- هو موضع الالتقاء.\n(^٥) في نسختي (ل)، (م): ونهى عن وسم الوجه.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٥٣)، وهذا اللفظ عند مسلم في الطريقين: (١٠٦)، و(١٠٧).","vol":"17","page":80},{"text":"٩٢٥٦ - حدثنا أبو أحمد شعيب بن عمران العسكري (^١)، قال: حدثنا سلمة بن شبيب (^٢)، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل (^٣)، عن أبي الزبير، عن جابر: أن النبي ﷺ مر عليه حمار قد وسم في وجهه، قال (^٤): \"لعن الله الذي وسمه\" (^٥).\n_________\n(^١) العسكري -بفتح العين المهملة، وسكون السين المهملة، وفتح الكاف، وفي آخرها راء- نسبة إلى مواضع وأشياء، فأشهرها المنسوب إلى (عسكر مكرم)، وهي بلدة من كور الأهواز، يقال لها بالمعجمية: لشكر. الأنساب (٤/ ١٩٣).\nوشعيب بن عمران العسكري، من عسكر مكرم، كما ذكر أبو عوانة -في الحديث الآتي برقم (١٠٠٨٢) -: أنه سمع منه بها.\nوقد ذكره الذهبي في تأريخ الإسلام، ولم يشر إلى حاله، وقال: توفي سنة (٢٩١) هـ.\nانظر: تأريخ الإسلام (حوادث ٢٩١ - ٣٠٠ هـ / ص ١٦٠/ ترجمة ٢١٨)، ولسان الميزان (٣/ ١٤٨/ ترجمة ٥٣٢).\n(^٢) سلمة بن شبيب هو موضع الالتقاء.\n(^٣) ابن عبيد الله الجزري، ستأتي ترجمته برقم (٩٨٧٧).\n(^٤) في نسختي (ل)، (م)، وصحيح مسلم: فقال.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٥٣)، وهذا الطريق عند مسلم برقم (١٠٧).","vol":"17","page":81},{"text":"٩٢٥٧ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، ومالك ابن سيف التُّجِيْبِي (^١)، قالا: حدثنا أصبغ بن الفرج (^٢)، قال: حدثنا ابن وهب (^٣)، عن عمرو، عن يزيد بن أبي حبيب، أن ناعما -مولى أم سلمة- حدثه، أنه سمع ابن عباس يقول: رأى رسول الله ﷺ حمارًا موسوم الوجه، فأنكر ذلك. قال (^٤): فوالله لا أَسمه إلا أقصى شيء من (^٥) الوجه، فأمر بحمار له، فكوى في جاعرتيه (^٦)، وهو أول من كوى الجاعرتين (^٧).\n_________\n(^١) التجيبي -بضم المثناة الفوقية، وكسر الجيم، وسكون المثناة التحتية، وفي آخرها موحدة- نسبة إلى قبيلة نزلت مصر، وبالفسطاط محلةٌ تنسب إليهم. الأنساب (١/ ٤٤٨).\nوهو مالك بن عبد الله بن سيف، التجيبي، المصري.\n(^٢) ابن سعيد، الأموي مولاهم، أبو عبد الله، المصري، وراق ابن وهب.\n(^٣) ابن وهب هو موضع الالتقاء.\n(^٤) في نسخة (م): (فقال) وهو ابن عباس، كما قال النووي. انظر: شرح النووي (١٤/ ٣٢٣).\n(^٥) في نسخة (م): في.\n(^٦) الجاعرتان: هما لَحْمتَان يكتنفان أصل الذنب. النهاية (١/ ٢٧٥). وانظر: الفائق (١/ ٢١٧).\n(^٧) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب النهي عن ضرب الحيوان في =\n⦗٨٣⦘ = وجهه، ووسمه فيه (٣/ ١٦٧٣/ حديث برقم ١٠٨).","vol":"17","page":82},{"text":"٩٢٥٨ - حدثنا أبو عبيد الله (^١)، قال: حدثنا عمي (^٢)، قال: حدثني عمرو، بإسناده، مثله (^٣).\n_________\n(^١) أحمد بن عبد الرحمن بن وهب، المصري، أبو عبيد الله، ابن أخي عبد الله بن وهب، ولقبه: بحشل.\n(^٢) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٥٧).","vol":"17","page":83},{"text":"<span data-type='title' id=toc-1223>بيان الإباحة للرجل، أن يَسِمَ أغنامه في أذنها، ودوابه في غير الوجه</span>","vol":"17","page":84},{"text":"٩٢٥٩ - حدثنا الصغاني، قال: حدثنا عفان، وأبو عمر الحوضي (^١)، قالا: حدثنا شعبة (^٢)، عن هشام بن زيد [بن أنس] (^٣)، عن أنس بن مالك، قال: أتيت النبي ﷺ بأخ لي (^٤) ليحنكه، وهو في المِرْبَد (^٥)، فرأيته يَسِم\n⦗٨٥⦘ الغنم، أحسبه في آذانها (^٦).\n_________\n(^١) حفص بن عمر بن الحارث بن سَخْبرة، الأزدي، الثَّمَري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) من نسختي (ل)، (م).\n(^٤) هو عبد الله بن أبي طلحة، كما سيأتي في الحديث رقم (٩٢٦٢)، وهو أخو أنس لأمه.\n(^٥) المرْبد: المكان الذي تُربد به الإبل، أي تحبس. كذا قيده الزمخشري بالإبل، وقبله أو عبيد الهروي.\nقال النووي: وأما المربد فبكسر الميم، وإسكان الراء، وفتح الموحدة، وهو الموضع الذي تحبس فيه الإبل، وهو مثل الحظيرة للغنم، فقوله هنا: (في المربد) يحتمل أنه أراد الحظيرة التي للغنم، فأطلق عليها اسم المربد مجازًا لمقاربتها، ويحتمل أنه على ظاهره، وأنه أدخل الغنم إلى المربد ليسمها فيه. اهـ.\nوالاحتمال الأخير أقوى؛ لأن أنسا مرة ذكر إبلًا، ومرة ذكر غنما.\nفيكون إدخال ابن الأثير الغنم في تعريف المرْبد، على سبيل المجاز. والله أعلم.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٤٧)، والفائق (٢/ ٢٣)، والنهاية (٢/ ١٨٢)، =\n⦗٨٥⦘ = ومقدمة شرح النووي على صحيح مسلم (١/ ١٤٤).\n(^٦) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب جواز وسم الحيوان في غير الوجه. . . (٣/ ١٦٧٤ / حديث رقم ١١٠).\nوالبخاري في صحيحه -كتاب الذبائح والصيد، باب الوسم والقلم في الصورة (٩/ ٦٧٠ / حديث برقم ٥٥٤٢)، وأطرافه في (١٥٠٢، ٥٨٤٢).\nوقد أخرجه الشيخان أيضًا من وجهين آخرين، انظر الحديث رقم (٩٢٦٢)، ورقم (٩٢٦٤).","vol":"17","page":84},{"text":"٩٢٦٠ - حدثنا يزيد بن سنان (^١)، قال: حدثنا أبو عمر (^٢)، قال: حدثنا شعبة (^٣)، بإسناده: أتيت النبي ﷺ بأخ لي حين ولد (^٤).\n_________\n(^١) ابن يزيد، القزاز، أبو خالد، البصري، نزيل مصر.\n(^٢) الحوضي.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٥٩).","vol":"17","page":85},{"text":"٩٢٦١ - حدثنا أبو داوود الحراني، وأبو أمية، قالا: حدثنا عفان، قال: حدثنا شعبة (^١)، عن هشام بن زيد، عن أنس بن مالك، قال: أتيت النبي ﷺ بأخ لي ليحنكه، فرأيته يَسِم شاء في آذانها (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٢٥٩).","vol":"17","page":85},{"text":"٩٢٦٢ - حدثنا أحمد (^١)، قال: حدثنا بُنْدار (^٢)، قال: حدثنا حماد بن مسعدة، قال: حدثنا ابن عون (^٣)، عن محمد (^٤)، عن أنس، قال: أتيت النبي ﷺ بعبد الله ابن أبي طلحة، وهو في حائط يسم ظهرا أتاه من الصدقة، أو من الفتح، وعليه خميصة (^٥) حُوَيْتِيّة (^٦)، قال: فلما رآني\n⦗٨٧⦘ قال: \"ولدت ابنة ملحان (^٧)، رويدك أفرغ\"، قال (^٨): \"أجئت بشيء\"؟ قلت: نعم، معي تميرات، فأخذ بعضهن، أو منهن شيئًا (^٩)، فوضعهن\n⦗٨٨⦘ في يده، ثم مضغه، ثم أوجر (^١٠) في فِيِّ الصبي، و(^١١) كأنه يمصه، قال: وحنكه، وسماه عبد الله (^١٢).\n_________\n(^١) لم يتبين لي من هو؛ فشيوخ أبي عوانة ممن يسمى (أحمد)، قد تجاوزوا العشرين رجلا، في القسم الذي أحققه. لكن ذكر المزي في الرواة عن بندار: أحمد بن علي بن سعيد القاضي، أبا بكر، المروزي، وذكر أن أبا عوانة روى عنه؛ فلعله هو. وقد وثقه النسائي، وابن حجر، وقال النسائي -مرة-: لا بأس به.\nانظر: تأريخ بغداد (٤/ ٣٠٤، ٣٠٥/ ترجمة ٢٠٨٨)، وتهذيب الكمال (١/ ٤٠٧ - ٤١١/ ترجمة ٨٢)، و(٢٤/ ٥١٣ / في الرواة عن بندار)، والسير (١٣/ ٥٢٧، ٥٢٨/ ترجمة ٢٦٠)، وتقريب التهذيب (٩٥/ ترجمة ٨١).\n(^٢) هو: محمد بن بشار، وهو موضع الالتقاء.\n(^٣) هو: عبد الله بن عون بن أَرْطَبَان.\n(^٤) ابن سيرين.\n(^٥) الخميصة جمعها خمائص، وهي: ثياب من خَزّ أو صوف، وهي مُعَلَّمَةٌ، وهي سود، كانت من لباس الناس. غريب الحديث لأبي عبيد الهروي (١/ ٢٢٦).\nوزاد الزمخشري: فإن لم تكن معلمة فليست بخميصة، سميت بذلك لرقتها ولينها وصغر حجمها إذا طويت. الفائق (٢/ ١٦٧).\nوزاد ابن الأثير: وقيل: لا تسمى خميصة إلا أن تكون سوداء معلمة. النهاية (٢/ ٨١).\n(^٦) اختلف رواة مسلم في ضبط هذه الكلمة -كما قال النووي- واختلف غيرهم كذلك =\n⦗٨٧⦘ = إلى عشرة أقوال أو أكثر، فقيل: (حويتيّة)، وقيل: (حوتنية)، وقيل: (جونية)، وقيل: (جونبية)، وقيل: (جويتية)، وقيل: (خويثية)، وقيل: (حوتكية)، وقيل: (خيبرية)، وقيل: (حريثية).\nقال القاضي: هذه الروايات كلها تصحيف، إلا روايتي: (جونية) بالجيم، و(جريثيه) بالراء والمثلثة، فأما (الجونية) بالجيم فمنسوبة إلى بني الجون، قبيلة من الأزد، أو إلى لونها من السواد أو البياض أو الحمرة؛ لأن العرب تسمى كل لون من هذه جونا. اهـ. شرح النووي على صحيح مسلم (١٤/ ٣٢٥).\nوقال ابن الأثير: (حويتية) هكذا جاء في بعض نسخ مسلم، والمشهور المحفوظ: (خميصة جونية): أي سوداء. وأما (حويتية) فلا أعرفها، وطالما بحثت عنها فلم أقف لها على معنى. النهاية ١/ ٤٥٦).\nوبوب البخاري على هذا الحديث بقوله: (باب الخميصة السوداء).\nقال ابن حجر: والذي يطابق الترجمة، من جميع هذه الروايات، (الجونية) بالجيم والنون؛ فإن الأشهر فيه أنه الأسود.\nصحيح البخاري مع فتح الباري (١٠/ ٢٧٩، ٢٨١).\n(^٧) في نسخة (م): (بنت مليحان).\n(^٨) في نسختي (ل)، (م): فقال.\n(^٩) في نسختي (ل)، (م): (شك)، بدل كلمة (شيئا).\n(^١٠) الوجور هو: ما يسقاه الإنسان في وسط الفم، وأما الذي يسقاه من أحد شقي الفم، فهو اللدود.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٣٥).\n(^١١) حرف الواو سقط من نسختي (ل)، (م).\n(^١٢) أخرجه مسلم في صحيحه -كتاب الأداب، باب تحنيك المولود عند ولادته. . . (٣/ ١٦٩٠/ حديث رقم ٢٣ / الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب العقيقة، باب تسمية المولود غداة يولد لمن لم يعق عنه. . . (٩/ ٥٨٧/ حديث رقم ٥٤٧٠)، وطرفه في (١٣٠١).\nفوائد الاستخراج:\n- ذكر متن رواية بندار (محمد بن بشار)، ومسلم ساق إسنادها، وأحال بمتنها على رواية يزيد بن هارون، عن حماد بن مسعدة.","vol":"17","page":86},{"text":"٩٢٦٣ - حدثنا الدقيقي (^١)، قال: حدثنا يزيد بن هارون (^٢)، قال: أخبرنا ابن عون، بمثل حديث بندار، بإسناده: ولدت أم سليم غلامًا، فقال (^٣) لي (^٤): احمله حتى تأتي به رسول الله ﷺ.\n⦗٨٩⦘[وذكر الحديث] (^٥)، وليس فيه قصة الميسم (^٦).\n_________\n(^١) محمد بن عبد الملك بن مروان، الواسطي، أبو جعفر، الدقيقي.\n(^٢) يزيد بن هارون هو موضع الالتقاء.\n(^٣) أي أبو طلحة، وهو مصرح به عند مسلم. وفي نسختي (ل)، (م): فقالت.\n(^٤) كلمة (لي) ساقطة من نسختي (ل)، (م).\n(^٥) من نسختي (ل)، (م).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٦٢)، وهذا الطريق عند مسلم برقم (٢٣).","vol":"17","page":88},{"text":"٩٢٦٤ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب، قال: حدثني يعقوب بن عبد الرحمن (^٢)، عن عبد الله بن عبد الله ابن أبي طلحة (^٣)، حدثه عن أنس بن مالك (^٤)، قال: كان لأبي طلحة ولد توفيّ، فأرسلت أم أنس، أنس بن مالك (^٥)، يدعو أبا طلحة، وأمرته أن لا يخبره بوفاة ابنه، وكان أبو طلحة صائمًا، فلما جاء أبو طلحة قربت إليه فِطره فسألها عن ولده؟ قالت: هو صالح، أو قالت: هو بخير، ثم تعرضت له، فأصاب منها ما يصيب الرجل من أهله، ثم أقبلت عليه فقالت له: يا أبا طلحة، أرأيت لو أن قومًا أعاروا قومًا متاعًا، ثم بدا لهم فيه، فأخذوه منهم، فكأن الآخرين وجدوا في أنفسهم، حين أخذ\n⦗٩٠⦘ منهم المتاع، فقالت: إن الله قد أعارنا فلانا ما بدا له، ثم أخذه منا، فكأن أبا طلحة لامَها في ذلك، ثم أصبح، فذكر ذلك لرسول الله ﷺ، فقال: \"بارك الله لكما في ليلتكما\". قال: فجاءت بعبد الله ابن أبي طلحة، فأمرت به أنسا، فحمله إلى رسول الله ﷺ، حتى يُبَرَّك، قال أنس: فجئت رسول الله ﷺ وهو في مربد يسم أباعر، وعليه خميصة أحوات، فدعا رسول الله ﷺ بتمرة فلاكها رسول الله ﷺ، ثم فتح فم الصبي بيده، ثم بصق فيه، فتلمظ الصبي، فقال رسول الله ﷺ: \"حب الأنصار التمر\" (^٦).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) القَارِّيُّ -بفتح القاف، والراء المكسورة، وياء النسبة مشددة غير مهموزة، نسبة إلى بني قارة، وهم بطن معروف من العرب- المدني، نزيل إسكندرية.\n(^٣) الأنصاري، أبو يحيى، المدني.\n(^٤) أنس بن مالك هو موضع الالتقاء.\n(^٥) في نسخة ص: (ناسا)، بدلا من (أنس بن مالك) وهو سبق قلم من الناسخ. والله أعلم.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٦٢).\nوقد أخرجه مسلم -أيضًا- في صحيحه -كتاب فضائل الصحابة، باب من فضاثل أبي طلحة (٤/ ١٩٠٩/ حديث رقم ١٠٧) من طريق ثابت، عن أنس، بسياق أطول.","vol":"17","page":89},{"text":"٩٢٦٥ - حدثنا سعد بن محمد البيروتي (^١)، وابن شبابان (^٢) بمكة (^٣)، قالا: حدثنا عبد الرحمن بن إبراهيم دحيم (^٤)، قال: حدثنا الوليد ابن\n⦗٩١⦘ مسلم (^٥)، عن الأوزاعي، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، قال: غدوت إلى رسول الله ﷺ بعبد الله بن أبي طلحة ليحنكه، فرأيت في يده -وقال ابن شبابان: فوافقته وبيده- المِيسَم (^٦)، يسم إبل الصدقة (^٧).\n_________\n(^١) هو سعد بن محمد بن سعد، البجلي، أبو محمد، وأبو العباس، قاضي بيروت.\n(^٢) هو: أحمد بن محمد بن موسى بن شبابان، المكي، كما سيأتي مسمى برقم (٩٣٤٤)، أبو علي، العطار.\n(^٣) كلمة (بمكة) ساقطة من نسختي (ل)، (م).\n(^٤) عبد الرحمن بن إبراهيم بن عمرو، العثماني مولاهم، أبو سعيد، الدمشقي، و(دُحَيم) =\n⦗٩١⦘ = -بمهملتين- مصغر، لقبه.\n(^٥) الوليد بن مسلم هو موضع الالتقاء.\n(^٦) هو الحديدة التي يكون بها. وأصله: مِوْسَم، فقلبت الواو ياء لكسرة الميم. النهاية (٥/ ١٨٦).\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٢٥٩)، وهذا الطريق عند مسلم برقم (١١٢).","vol":"17","page":90},{"text":"٩٢٦٦ - حدثني إبراهيم بن محمد الصفار الرقي (^١)، قال: حدثنا أبو صالح الفراء (^٢)، قال: حدثنا أبو إسحاق الفزاري (^٣)، عن الأوزاعي (^٤)، بإسناده: بعثتني أمّي إلى النبي ﷺ، فرأيته قائمًا في يده الميسَم، يسِم (^٥) إبل الصدقة (^٦).\n_________\n(^١) لم أقف على ترجمته، وقد أخرج له ابن حبان -أيضا (الإحسان ١٦/ ٩١ / حديث رقم ٧١٤٢).\n(^٢) هو: محبوب بن موسى، أبو صالح، الأنطاكي، الفراء.\n(^٣) إبراهيم بن محمد بن الحارث، أبو إسحاق، الفزاري، نزيل الشام، وسكن المصيصة.\n(^٤) الأوزاعي هو موضع الالتقاء.\n(^٥) في نسخة (م): (يسم به)، لكنه ضبب على كلمة (به).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٥٩)، وهذا الطريق عند مسلم برقم (١١٢).","vol":"17","page":91},{"text":"<span data-type='title' id=toc-1224>بيان (^١) التشديد في المرأة تصل شعرها بشيء، وحظره من علة وغيرها، وبيان عقوبة الواصلة</span>\n_________\n(^١) كلمة (بيان) ساقطة من نسختي (ل)، (م).","vol":"17","page":92},{"text":"٩٢٦٧ - حدثنا يزيد بن سنان البصري، قال: حدثنا أبو عامر العَقَدي (^١)، قال: حدثنا شعبة (^٢)، عن عَمرو بن مرة، عن سعيد ابن المسيب، قال: قدم معاوية المدينة (^٣)، فخطب، فأخذ كُبّة (^٤)، أو قال: قُصَّة (^٥) من شعر، فقال: ما كنت أرى أحدًا يصنع هذا، غير اليهود، وإن رسول الله ﷺ سماه الزور (^٦).\n_________\n(^١) عبد الملك بن عمرو، القيسي، أبو عامر، العقدي، البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) سنه (٥١)، هـ، وهي آخر حجة حجها في خلافته. الفتح (٦/ ٥١٦).\n(^٤) الكبة -بضم الكاف وتشديد الباء- هي شعر مكفوف بعضه على بعض. شرح النووي (١٤/ ٣٣٤).\n(^٥) القصة: -بضم القاف، وتشديد المهملة- هي: شعر الناصية، والخصلة من الشعر.\nانظر: مقاييس اللغة (٥/ ١١)، وغريب الحديث لابن الجوزي (٢/ ٢٤٨)، والنهاية (٤/ ٧١)، وشرح النووي (١٤/ ٣٣٤)، والفتح (٦/ ٥١٦)، و(١٠/ ٣٧٥).\n(^٦) أخرجه مسلم في صحيحه-كتاب اللباس -باب تحريم فعل الواصلة والمستوصلة. . . (٣/ ١٦٨٠/ حديث رقم ١٢٣).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب وصل الشعر (١٠/ ٣٧٤ / =\n⦗٩٣⦘ = حديث رقم ٥٩٣٨)، وأطرافه في: (٥٩٣٢، ٣٤٨٨، ٣٤٦٨).","vol":"17","page":92},{"text":"٩٢٦٨ - حدثنا أبو داوود الحراني، وأبو قلابة (^١)، قالا: حدثنا وهب بن جرير، [ح] (^٢).\nوحدثنا أبو أمية، قال: حدثنا أبو الوليد (^٣)، قالا: حدثنا شعبة (^٤)، عن عمرو بن مرة، عن سعيد بن المسيب، قال: قدم معاوية المدينة، فأخرج كُبَّةً من شعر، فقال: ما كنت أرى أحدًا يفعل هذا غير اليهود، وإن رسول الله ﷺ سماه الزور (^٥).\nهذا لفظ وهب.\nقال أبو قلابة: فخطبنا، فأخرج كبة من شعر، قد كانت في يد حرسي (^٦). بمثله.\n_________\n(^١) هو: عبد الملك بن محمد بن عبد الله، الرَّقاشي -بفتح الراء- وتخفيف القاف.\n(^٢) من نسختي (ل)، (م).\n(^٣) هو: هشام بن عبد الملك، الباهلي مولاهم، أبو الوليد، الطيالسي، البصرة.\n(^٤) شعبة هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧).\n(^٦) في الأصل ونسخة هـ: (حرس)، والتصويب من نسختي (ل)، (م)، والصحيحين، وهو الموافق للغة، قال ابن حجر: يقال للواحد: (حرسي)؛ لأنه اسم جنس. اهـ.\nوالحرسي -بفتح الحاء والراء وبالسين، المهملات- وأحد الحراس والحرس، وهم: خدم السلطان، والمرتبون لحفظه وحراسته. انظر: النهاية (١/ ٣٦٧)، والفتح (١٠/ ٣٧٥)، =\n⦗٩٤⦘ = ولم أقف على من عين هذا الحرسي.","vol":"17","page":93},{"text":"٩٢٦٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود (^١)، قال: حدثنا هشام الدستوائي (^٢)، عن قتادة، عن سعيد بن المسيب، قال: خطب معاوية، فقال: إنكم قد أحدثتم زِيَّ سَوْءٍ، وأن رسول الله ﷺ نهى عن الزور.\nقال قتادة: وهو ما يجعل النساء في رؤوسهن من الخرق (^٣).\n_________\n(^١) الطيالسي، صاحب المسند.\n(^٢) هشام الدستوائي هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٤).","vol":"17","page":94},{"text":"٩٢٧٠ - حدثنا أبو داوود الحراني، قال: حدثنا عارم (^١)، قال: حدثنا حماد بن سلمة، عن هشام بن أبي عبد الله (^٢)، عن قتادة، عن سعيد بن المسيب، عن معاوية بن أبي سفيان، أن رسول الله ﷺ نهى عن الزور، والزور: أن تعرض المرأة رأسها (^٣) (^٤).\n_________\n(^١) في نسختي (ل)، (م): (عازم)، وهو خطأ، وقد تقدمت ترجمته برقم (٩٢٢١).\n(^٢) هشام بن أبي عبد الله -الدستوائي- هو موضع الالتقاء.\n(^٣) لعل هذه الجملة بمعنى رواية مسلم، ولفظها: (ما يكثر به النساء أشعارهن من الخرق).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٤).","vol":"17","page":94},{"text":"٩٢٧١ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، قال:\n⦗٩٥⦘ حدثنا ليث بن سعد (^١)، قال: حدثني عُقَيل (^٢)، عن ابن شهاب (^٣)، قال: حدثني حميد بن عبد الرحمن، أن معاوية خرج يومًا وهو بالمدينة، فخطب الناس، ثم قال: أين علماؤكم؟ إني سمعت رسول الله ﷺ ينهى عن (^٤) مثل هذه القصة من قصص النساء، فتناولها وهو على المنبر، من رجل خرج بها معه (^٥)، فقال معاوية في خطبته تلك: نهى رسول الله ﷺ عن مثل هذه، وقال: \"لم تهلك بنو إسرائيل حتى اتخذها نساؤهم\" (^٦).\n_________\n(^١) ابن عبد الرحمن، الفهمي، أبو الحارث، المصري.\n(^٢) ابن خالد بن عَقيل -بفتح العين- الأيلي، أبو خالد، الأموي مولاهم.\n(^٣) ابن شهاب هو موضع الالتقاء.\n(^٤) في الأصل ونسخة (هـ): (في)، ولعله سبق قلم، وما أثبته من نسختي (ل)، (م).\n(^٥) في نسختي (ل)، (م): (معاوية)، ولعله سبق قلم.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).","vol":"17","page":94},{"text":"٩٢٧٢ - حدثنا محمد بن خالد بن خَلِي، وأبو حميد العَوَهِي (^١)،\n⦗٩٦⦘ قالا: حدثنا بشر بن شعيب، عن أبيه، عن الزهري (^٢)، عن حميد ابن عبد الرحمن الزهري، أنه سمع معاوية خطيبًا بالمدينة يقول: أين علماؤكم يا أهل المدينة؟ إني سمعت رسول الله ﷺ ينهى عن مثل هذه القصة لقصَّة من قصص النساء، تناولها معاوية، وأشار بها إلى الناس، وقال: قال رسول الله ﷺ: \"لم (^٣) تهلك بنو إسرائيل حتى اتخذها نساؤها\" (^٤) (^٥).\n_________\n(^١) العوهي -بفتح العين المهملة والواو، وكسر الهاء- نسبة إلى بطن من العرب. الأنساب (٤/ ٢٦٠).\nويظهر أن هذا البطن من الأزد؛ فبعض من ترجم لهذا الراوي نسبه إلى الأزد.\nوهو أحمد بن محمد بن المغيرة بن سنان -وقيل: أحمد بن محمد بن معروف ابن سنان، وقيل: أحمد بن محمد بن سيار- الأزدي، العوهي، أبو حميد، الحمصي، =\n⦗٩٦⦘ = (ت ٢٦٤ هـ).\nوثقه النسائي، وابن أبي حاتم، ومسلمة بن القاسم.\nوقال ابن حجر: صدوق.\nانظر: الجرح والتعديل (٢/ ٧٢ / ترجمة ١٣٥)، وتهذيب الكمال (١/ ٤٢٧، ٤٧٣ / ترجمة ٩٩)، والكاشف (١/ ٢٧ / ترجمة ٧٩)، وتقريب التهذيب (٩٨ / ترجمة ١٠٠).\n(^٢) الزهري هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (لن)، والذي أثبته من نسختي ل، م. وهو أولى؛ لأن (لن) تجعل الفعل المضارع للمستقبل. انظر: الجنى الداني في حروف المعاني (ص ٢٧٠).\n(^٤) في نسختي (ل)، (م): وصحيح مسلم: نساؤهم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).","vol":"17","page":95},{"text":"٩٢٧٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)،\n⦗٩٧⦘ أخبرني يونس بن يزيد، ومالك بن أنس، عن ابن شهاب، عن حميد ابن عبد الرحمن، أنه سمع معاوية [بن أبي سفيان] (^٢) -وهو على المنير- وهو يقول: أين علماؤكم يا أهل المدينة؟ وتناول قُصّة من شعر، كانت في يد حرسي (^٣)، فقال: سمعت النبي ﷺ ينهى عن مثل هذا، ويقول: \"إنما هلكت بنو إسرائيل، حين اتخذها نساؤهم\". و(^٤) في حديث مالك عام حج معاوية (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء، لكن عن يونس بن يزيد وحده. وقد التقى أبو عوانة مع =\n⦗٩٧⦘ = مسلم في مالك بن أنس، لكن من غير طريق ابن وهب، انظر الحديث التالي.\n(^٢) من نسختي (ل)، (م).\n(^٣) في الأصل ونسخة (هـ): (حرس)، والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\nوانظر التعليق على الحديث رقم (٩٢٦٨).\n(^٤) حرف الواو ساقطة من نسختي (ل)، (م).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢/ الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو يونس، بأنه ابن يزيد.\n- ذكر متن رواية يونس بن يزيد، ومسلم ساق إسنادها، وأحال بمتنها على رواية مالك.","vol":"17","page":96},{"text":"٩٢٧٤ - حدثنا الصغاني، قال: أخبرنا عثمان بن عمر (^١)، قال:\n⦗٩٨⦘ أخبرنا مالك (^٢)، بإسناده: أنه سمع معاوية يخطب بالمدينة، في قَدْمَة قَدِمَها، فقال: أين علماؤكم يا أهل المدينة؟ إن رسول الله ﷺ نهى عن مثل هذا. ومعه شرطي معه قصة من شعر (^٣).\n_________\n(^١) ابن فارس بن لقيط، العبدي، البصري، أصله من بخارى.\n(^٢) مالك هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).","vol":"17","page":97},{"text":"٩٢٧٥ - حدثنا أبو داوود الحراني، قال: حدثنا يعقوب ابن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب (^٢)، أن حميد بن عبد الرحمن أخبره، أنه سمع معاوية وفي يده قُصّة من شعر، يقول: سمعت رسول الله ﷺ ينهى عن مثل هذه، ويقول: \"إنما هلكت بنو إسرائيل، حين اتخذها نساؤهم\" (^٣).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف، القرشي، أبو يوسف، المدني.\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).","vol":"17","page":98},{"text":"٩٢٧٦ - حدثنا أبو داوود الحراني، قال: حدثنا يعقوب بن إبراهيم ابن سعد، قال: حدثنا ابن أخي الزهري (^١)، عن عمه (^٢)، عن حميد ابن\n⦗٩٩⦘ عبد الرحمن، أنه سمع معاوية، بمثله سواء: \"لن تهلك\" (^٣).\n_________\n(^١) محمد بن عبد الله بن مسلم، الزهري، أبو عبد الله، المدني، ابن أخي الزهري.\n(^٢) هو: ابن شهاب الزهري، وهو موضع الالتقاء.\nوهنا وقف سياق الإسناد في نسختي (ل)، (م)، وفيهما: بإسناده مثله سواء: \"لن تهلك حتى\"، وانظر: التعليق على (٩٢٧٢) فيما يتعلق بـ \"لن\".\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).\nتنبيه: هذا الحديث تكرر في نسخة (هـ).","vol":"17","page":98},{"text":"٩٢٧٧ - حدثنا أبو داوود الحراني، قال: حدثنا أيوب بن خالد (^١)، ويحيى بن عبد الله (^٢)، عن الأوزاعي، ح.\nوحدثنا أبو أمية، قال: حدثنا محمد بن مصعب (^٣)، والبابلي (^٤)، عن\n⦗١٠٠⦘ الأوزاعي، ح.\nوحدثنا الربيع بن سليمان، قال: حدثنا بشر بن بكر، قال: حدثنا الأوزاعي، ح.\nوحدثنا الصغاني، وأبو أمية، قالا: حدثنا قبيصة، قال: حدثنا سفيان (^٥)، عن الأوزاعي، عن الزهري (^٦)، عن حميد بن عبد الرحمن، قال: رأيت معاوية وفي يده قُصَّة من شعر يقول: سمعت النبي ﷺ ينهى عن مثل هذه، ويقول: \"إنما هلكت بنو إسرائيل، حين اتخذت نساؤهم هذه\" (^٧).\nو(^٨) حديث الثوري: قال: رأيت معاوية ورفع قصة، فقال: سمعت النبي ﷺ يقول: \"عذبت أمة من بني إسرائيل، لأن نساءهم اتخذوا (^٩) مثل هذه\" (^١٠).\n_________\n(^١) الجهني، أبو عثمان، الحراني.\n(^٢) ابن الضحاك بن بابلت، البابلتي- أبو سعيد، الحراني.\n(^٣) ابن صدقة، القرقساني، أبو عبد الله، وقيل: أبو الحسن، نزيل بغداد.\n(^٤) البابلتي هو بفتح الموحدة الأولى، وسكون الثانية، وضم اللام، وكسر المثناة الفوقية، وتشديد المثناة التحتية في آخرها. كذا ضبطها السمعاني، وابن الأثير. وضبطها المزي بفتح الموحدة الثانية أيضًا.\nوهي نسبة إلى موضع بالرَّي. قال ابن أبي حاتم: وهو رازي قدم حران، قيل له: من أين أنت؟ قال: من الري، من موضع يقال له: (باب لت) فقيل له: بابلتي، فغلب عليه. اهـ.\nوقال أبو أحمد الحاكم: (باب لت) قرية بين حران والرقة.\nوذهب ابن سعد إلى أنها نسبة إلى رجل؛ قال: كان (باب لت) من أهل طخارستان، من الملوك الكبار. اهـ.\nانظر: الطبقات الكبرى (٧/ ٤٨٧)، والجرح والتعديل (٩/ ١٦٤/ ترجمة ٦٨١)، والأنساب (١/ ٢٤٣)، ومعجم البلدان (١/ ٣٦٧)، واللباب (١/ ١٠١).\n(^٥) الثوري، كما صرح به المصنف، في آخر الحديث. وطريق (الصاغاني وأبي أمية، قالا: حدثنا قبيصة، قال: حدثنا سفيان) ساقط من نسختى (ل)، (م).\n(^٦) سقط اسم (حميد بن عبد الرحمن) من نسخة (م)، وبقي اسم أبيه، فصار الإسناد هكذا: (الزهري، عن عبد الرحمن) وهو خطأ.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢).\n(^٨) حرف الواو ساقط من نسختي (ل)، (م).\n(^٩) هكذا في كل النسخ، والقياس أن تكون: (اتخذن)، ولكن لأن لفظ (نساء) اسم جمع، لا واحد له من لفظه، عومل معاملة المذكر. والله أعلم.\n(^١٠) هنا ينتهي الجزء الذي وقفت عليه، من مصورة النسخة الظاهرية بالجامعة الإسلامية.","vol":"17","page":99},{"text":"٩٢٧٨ - حدثني عبد الله بن أحمد بن حنبل (^١)، قال: حدثني أبي (^٢)، قال: حدثنا سفيان بن عيينة (^٣)، عن الزهرين عن حميد، قال: سمعت (^٤) معاوية، يقول: سمعت رسول الله ﷺ ينهى (^٥) عن مثل هذا (^٦)، وأخرج قصة من شعر. مثله (^٧): \"حين اتخذها نساؤهم\" (^٨).\n_________\n(^١) الشيباني، أبو عبد الرحمن، البغدادي.\n(^٢) أحمد بن محمد بن حنبل، الشيباني، أبو عبد الله، المروزي، ثم البغدادي.\n(^٣) سفيان بن عيينة هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): (سمع).\n(^٥) في نسخة (م): (يقول: نهى).\n(^٦) في نسختي ل، م: (هذه).\n(^٧) في نسختي (ل)، (م): (بمثله).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية سفيان بن عيينة، ومسلم ذكر إسنادها، وأحال بمتنها على رواية مالك، عن الزهري.","vol":"17","page":101},{"text":"٩٢٧٩ - حدثنا عبد الله (^١)، قال: حدثنا أبي، قال: حدثنا عبد الرزاق (^٢)،\n⦗١٠٢⦘ قال: أخبرنا معمر، عن الزهري، عن حميد بن عبد الرحمن، أنه رأى معاوية يخطب على المنبر، وفي يده قصة من شعر، قال: فسمعته يقول: أين علماؤكم يا أهل المدينة؟ سمعت رسول الله ﷺ ينهى عن مثل هذا، وقال: \"إنما عذبت (^٣) بنو إسرائيل حين (^٤) اتخذت هذه نساؤهم\" (^٥).\n_________\n(^١) ابن أحمد بن حنبل، كما سبق الحديث السابق، ونص عليه ابن حجر في إتحاف المهرة (١٣/ ٣٥٨ /حديث رقم ١٦٨٤١).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): (عذب).\n(^٤) في نسختي (ل)، (م): زيادة كلمة (قال) بعد كلمة (حين)، ولم يتبين لي وجهها.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧)، وهذا الطريق عند مسلم برقم (١٢٢/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بمتنها على رواية مالك، عن الزهري.","vol":"17","page":101},{"text":"٩٢٨٠ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، قال: أخبرني مخرمة [بن بكير] (^١)، عن أبيه (^٢)، عن سعيد المقْبُرِي (^٣)، قال: رأيت معاوية ابن أبي سفيان (^٤) على المنبر، وفي يده كبة من كيب النساء من شعر، قال: ما بال المسلمات يصنعن هذا؟!\n⦗١٠٣⦘ إني سمعت رسول الله ﷺ يقول: \"أيما امرأة زادت في رأسها شعرًا، ليست فيه (^٥)، فإنه زور تزيد فيه\" (^٦).\n_________\n(^١) ابن عبد الله بن الأشج، مولى بني مخروم، أبو المسور، المدني.\n(^٢) بكير بن عبد الله بن الأشج، المدني، نزيل مصر.\n(^٣) هو سعيد بن أبي سعيد -كيسان- المقبري، أبو سعد، المدني.\n(^٤) معاوية بن أبي سفيان ﵁ هو موضع الالتقاء.\n(^٥) في نسختي ل، م: (منها) بدل كلمة (فيه).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٦٧).\nفوائد الاستخراج:\n- التصريح باللفظ المرفوع إلى النبي ﷺ، والذي عند مسلم هو: (إن النبي ﷺ بلغه فسماه: الزور).\nتنبيه: في الأصل في حاشية لوحة (ب / ١١)، التي فيها هذا الحديث، مكتوب: (آخر المجلد الثامن من نسخة الضياء).","vol":"17","page":102},{"text":"<span data-type='title' id=toc-1225>باب التشديد في المرأة تلبس الثياب التي تصفها ولا تسترها، وحظر لبسها، وحظر لبس (^١) أهل الزهد يريد به الناس</span>\n_________\n(^١) في نسختي (ل)، (م): لباس.","vol":"17","page":104},{"text":"٩٢٨١ - حدثنا عبد الرحمن بن محمد بن منصور أبو سعيد (^١)، قال: حدثنا يحيى بن سعيد القطان (^٢)، عن (^٣) هشام ابن عروة (^٤)، قال: حدثتني فاطمة (^٥)، عن أسماء (^٦)، أن امرأة (^٧) قالت: \"يا رسول الله، إن لي ضَرة، فهل علي جناح إن تشبعت من زوجي بما لم يُعطني؟ قال: المتشبع بما لم يعط كلابس ثوبي زور\" (^٨).\n_________\n(^١) الحارثي، الملقب بـ (كُرْبُزَان)، ت (٢٧١) هـ.\n(^٢) التميمي: أبو سعيد، البصري، الأحول.\n(^٣) في نسختي (ل)، (م): حدثنا.\n(^٤) هشام بن عروة هو موضع الالتقاء.\n(^٥) بنت المنذر بن الزبير بن العوام، زوجة هشام بن عروة.\n(^٦) بنت أبي بكر الصديق.\n(^٧) قال ابن حجر: \"لم أقف على تعيين هذه المرأة، ولا على تعيين زوجها\" الفتح (٩/ ٣١٩).\n(^٨) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب النهي عن التزوير في اللباس وغيره (٣/ ١٦٨١/ حديث رقم ١٢٧). =\n⦗١٠٥⦘ = وأخرجه البخاري في صحيحه -كتاب النكاح، باب المتشبع بما لم ينل. . . (٩/ ٣١٧/ حديث رقم ٥٢١٩).","vol":"17","page":104},{"text":"٩٢٨٢ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، قال: حدثنا أبو ضمرة (^٢)، عن هشام بن عروة (^٣)، عن فاطمة، عن أسماء، أنها حدثتها (^٤) أن امرأة جاءت رسول الله ﷺ فقالت: يا رسول الله، إن لي جازة فهل على جناح أن أتشبع من زوجي بما لم يعطني؟ قالت: فقال رسول الله ﷺ: \"إن المتشبع بما لم يعط كلابس ثوبي زور\" (^٥).\n_________\n(^١) ابن أعين، المصري، أبو عبد الله.\n(^٢) أنس بن عياض بن ضمرة -أو جعدة، أو عبد الرحمن- الليثي، أبو ضمرة، المدني.\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): حدثته.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٨١).","vol":"17","page":105},{"text":"٩٢٨٣ - حدثنا الصغاني، قال: حدثنا إسماعيل بن الخليل (^١)، قال: حدثنا علي بن مُسْهِر (^٢)، قال: حدثنا هشام بن عروة (^٣)، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر، قالت: سمعت امرأة وهي تسأل رسول الله ﷺ، فقالت: إن لي ضرة، وإنها لتشبع من زوجها ما (^٤) لم\n⦗١٠٦⦘ يُعطها، فهل علي من ذلك جناح (^٥)؛ فقال رسول الله ﷺ: \"المتشبع بما لم يُعْطَه، كلابس ثوبي زور\" (^٦).\n_________\n(^١) الخزاز -بمعجمات- أبو عبد الله، الكوفي.\n(^٢) القرشي، أبو الحسن، الكوفي.\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): (بما).\n(^٥) العبارة في نسختي (ل)، (م) هكذا: (فهل علي في ذلك من جناح).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٨١).\nفوائد الاستخراج:\nتصريح أسماء بنت أبي بكر بحضورها سؤال المرأة النبي ﷺ.","vol":"17","page":105},{"text":"٩٢٨٤ - حدثنا أبو البَخْتَري (^١)، وأبو جعفر الحارثي (^٢)، قالا: حدثنا أبو أسامة (^٣)، قال: حدثنا هشام بن عروة، عن فاطمة، عن أسماء (^٤)، قالت: جاءت امرأة إلى النبي ﷺ، فقالت: إن لي ضَرة، فهل علي جناح أن أتشبع من مال زوجي ما لم يعطني؟ فقال رسول الله ﷺ: \"المتشبع بما لم يُعطه (^٥)، كلابس ثوبي زور\" (^٦).\n⦗١٠٧⦘ وعن (^٧) عبد الرزاق، عن (^٨) معمر، عن هشام بن عروة (^٩)، عن أبيه، عن عائشة، أن امرأة جاءت إلى رسول الله ﷺ، فقالت: إن لي زوجًا ولي ضرة. وذكر الحديث (^١٠).\n⦗١٠٨⦘ ورواه مسلم، عن محمد بن عبد الله بن نمير، عن وكيع وعبدة، عن هشام، عن أبيه، عن عائشة، أن امرأة قالت: يا رسول الله، أقول: إن زوجي أعطاني ما لم يعطني؟ فقال رسول الله ﷺ: \"المتشبع بما لم يعط كلابس ثوبي زور\" (^١١).\n_________\n(^١) بالموحده من تحت مفتوحة، والخاء المعجمة، والمثناة من فوق مفتوحة، واسمه: عبد الله بن محمد ابن شاكر، العنبري.\n(^٢) هو أحمد بن عبد الحميد.\n(^٣) أبو أسامة -حماد بن أسامة- هو موضع الالتقاء.\n(^٤) (عن أسماء) ساقطة من نسخة (م).\n(^٥) في نسختي (ل)، (م): يعط.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٢٨١)، وهذا الطريق عند مسلم برقم (١٢٧/ الطريق الثاني).\n=\n⦗١٠٧⦘ = فوائد الاستخراج:\n-ذكر متن رواية أبي أسامة -حماد بن أسامة- ومسلم ساق إسنادها دون المتن. تنبيه: في نسختي (ل)، (م) جاء حديث الواصلة والمستوصلة، بعد هذا الحديث، وليس هنا موضعه وسيأتي برقم (٩٢٩٤).\n(^٧) في نسختي (ل)، (م): روى.\n(^٨) في نسختي (ل)، (م): أخبرنا.\n(^٩) هشام بن عروة هو موضع الالتقاء.\n(^١٠) علَّق أبو عوانة هذا الحديث، وأسنده أحمد في مسنده (٦/ ١٦٧)، وإسحاق بن راهويه في مسنده (٢/ ٢٢٧ / حديث رقم ١٩٣)، كلاهما عن عبد الرزاق، به، وهو في مصنفه (١١/ ٢٤٨ / حديث رقم ٢٠٤٥٢). وقد رقمت له سهوًا، ثم تركته حتى لا يقع خلل في أرقام الأحاديث.\nوأخرجه النسائي في الكبرى (عشرة النساء ٦١ / حديث رقم ٣٤) من طريق إسحاق بن راهويه، عن عبد الرزاق، به، ثم أخرج الحديث من رواية هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء. وقال: هذا صواب، والذي قبله خطأ.\nووافقه المزي فقال: (والمحفوظ حديث هشام بن عروة، عن فاطمة، عن أسماء بنت أبي بكر، كذلك رواه جماعة عن هشام بن عروة). اهـ. تحفة الأشراف (١٢/ ٢١١ / حديث رقم ١٧٢٤٨) وبقية الكلام في الإحالة التالية.\n(^١١) انظر: صحيح مسلم -كتاب اللباس والزينة، باب النهي عن التزوير في اللباس وغيره (٣/ ١٦٨/ حديث رقم ١٢٦).\nانتقد الدارقطني هذا الحديث على مسلم، فقال: (وأخرج مسلم عن ابن نمير، عن وكيع وعبدة، عن هشام، عن أبيه، عن عائشة: (المتشبع بما لم يعط. . .) وهذا خطأ -أحتاج أن أنظر في كتاب مسلم؛ فإني وجدته في رقعة- والصواب عن عبدة، ووكيع، وغيره، عن فاطمة، عن أسماء).\nوقد سبق الدارقطني إلى انتقاد هذا الحديث: النسائي -كما تقدم آنفا- وقبلهما: إبراهيم بن إسحاق الحربي، فقد روى أبو عبد الله الحاكم -في علوم الحديث (ص ٧٧، ٧٨) - من طريق إبراهيم الحربي أنه ذكر أربعة أوجه لرواية هذا الحديث عن هشام، ثم قال: (فهذه أربعة أقاويل عن هشام، أصوبها قول من قال: عن هشام، عن فاطمة، عن أسماء). اهـ.\nوساق النووي انتقاد الدارقطني -من كتاب العلل، وهو نحو ما في التتبع- وسكت عليه.\nوقول المزي موافق لقول الدارقطني، كما تقدم آنفا، وقال في موضع آخر من التحفة (١٢/ ١٨٠/ حديث رقم ١٧٠٨٠) عن (حديث هشام بن عروة، عن فاطمة، عن أسماء): (وهو المشهور، وحديث عائشة غريب). اهـ. =\n⦗١٠٩⦘ = وأما الحافظ ابن حجر فقد ذكر قول النسائي والدارقطني، ثم تعقب تشكيك الدارقطني في نسبة حديث عبدة ووكيع، عن هشام، عن أبيه، عن عائشة، إلى صحيح مسلم فقال: (قلت: هو ثابت في النسخ الصحيحة من مسلم، في كتاب اللباس، أورده عن ابن نمير، عن عبدة ووكيع، عن هشام، عن أبيه، عن عائشة، ثم أورده عن ابن نمير، عن عبدة وحده، عن هشام، عن فاطمة، عن أسماء، فاقتضى أنه عند عبدة على الوجهين، وعند وكيع بطريق عائشة فقط، ثم أورده، مسلم من طريق أبي معاوية، ومن طريق أبي أسامة، كلاهما عن هشام، عن فاطمة، وكذا أورده النسائي، عن محمد بن آدم، وأبو عوانة في صحيحة من طريق أبي بكر بن أبي شيبة، كلاهما عن عبدة، عن هشام، وكذا في مسند ابن أبي شيبة، وأخرجه أبو عوانة أيضًا من طريق أبي ضمرة، ومن طريق علي بن مسهر، وأخرجه ابن حبان من طريق محمد بن عبد الرحمن الطفاوي، وأبو نعيم في \"المستخرج\" من طريق مرجى بن رجاء، كلهم عن هشام، عن فاطمة، فالظاهر أن المحفوظ عن عبدة، عن هشام عن فاطمة، وأما وكيع فقد أخرج رواية الجوزقي، من طريق عبد الله بن هاشم الطوسي، عنه مثل ما وقع عند مسلم، فليضم إلى معمر ومبارك بن فضالة، ويستدرك على الدارقطني). اهـ. الفتح (٩/ ٣١٨، ٣١٩).\nتنبيه: قال ابن حجر عن حديث هشام بن عروة، عن أبيه، عن عائشة: (هو ثابت في النسخ الصحيحة من مسلم في كتاب اللباس). اهـ.\nتنبيه: آخر: في نسختي (ل)، (م) انعكس متنا هذين المعلقين، المعلق عن عبد الرزاق، والمعلق عن مسلم، فوقع متن الأول للثاني، ومتن الثاني للأول، وهو خطأ من الناسخ.","vol":"17","page":106},{"text":"٩٢٨٥ - حدثنا أبو أمية، ومحمد بن إسماعيل الصائغ، قالا: حدثنا أبو نعيم (^١)، قال: حدثنا زهير، عن زياد بن خيثمة (^٢)، عن سُهيل [بن أبي صالح] (^٣)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"صنفان من أمتي، من أهل النار، لم أرهما: نساء كاسيات عاريات، مائلات مُميلات، على رؤوسهن (^٤) أمثال أسنمة الإبل المائلة، لا يرين الجنة، ولا يجدن ريحها، ورجال معهم أسياط كأنها أذناب البقر، يضربون بها الناس\" (^٥).\n_________\n(^١) الفضل بن دكين -واسم دكين: عمرو- بن حماد، التيمي مولاهم، الأحول.\n(^٢) الجعفي، الكوفي.\nوثقة ابن معين -في رواية- وفي زرعة، وأبو داوود، والذهبي، وابن حجر.\nوقال ابن معين في رواية: ليس به بأس.\nوقال أبو حاتم: صالح الحديث.\nانظر: تأريخ الدوري (٢/ ١٧٨ / ترجمة ٢٠٦٧)، وسؤالات الآجري لأبي داوود (١١٢/ ترجمة ٤١)، والجرح والتعديل (٣/ ٥٣٠ / ترجمة ٢٣٩٦)، والكاشف (١/ ٢٥٨ / ترجمة ١٧٠٠)، وتقريب التهذيب (٣٤٤ / ترجة ٢٠٨١).\n(^٣) سهيل بن أبي صالح هو موضع الالتقاء. وما بين المعقوفتين من نسختي (ل)، (م).\n(^٤) في الأصل ونسخة (هـ): (رأسهن)، والذي أثبته من نسختي (ل)، (م).\n(^٥) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب النساء الكاسيات العاريات، المائلات المميلات (٣/ ١٦٨٠/ حديث رقم ١٢٥).","vol":"17","page":110},{"text":"٩٢٨٦ - حدثنا أبو أمية، قال: حدثنا الحسن بن عطية (^١)، قال: حدثنا شريك (^٢)، عن سهيل (^٣)، مثله (^٤).\n_________\n(^١) ابن نَجيح، القرشي، أبو علي، البزاز، الكوفي.\n(^٢) ابن عبد الله، النخعي، أبو عبد الله، القاضي، الكوفي.\n(^٣) سهيل -بن أبي صالح- هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٨٥).","vol":"17","page":111},{"text":"٩٢٨٧ - حدثنا مهدي بن الحارث، قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، ح.\nوحدثنا الأسفاطي (^١) أيضًا، قال: حدثنا أحمد بن يونس، قال: حدثنا زهير (^٢)، بمثله (^٣).\n_________\n(^١) هو العباس بن الفضل -كما في الحديث التالي- ابن مرداس، العرعري، العصار، الجرجاني. هكذا سماه محمد بن المسيب الأرغياني، وروى عنه، عن عبد الرزاق، بإسناده إلى ابن عمر: (أنه كان إذا رأى مصليا لا يرفع يديه في الصلاة، حصبه، وأمره أن يرفع يديه). وذكره ياقوت الحموي فيمن روى عن إبراهيم بن نصر ابن منصور السوريني، في كلامه على نسبة (السوريني). انظر: تاريخ جرجان للسهمي (ص ٤٧٦ / ترجمة ٩٥٢)، ومعجم البلدان (٣/ ٣١٨).\n(^٢) زهير -في الموضعين- هو ابن معاوية الجعفي، يروي هذا الحديث عن زياد بن خيثمة، عن سهيل بن أبي صالح انظر حديث رقم (٩٢٨٥).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٨٥).","vol":"17","page":111},{"text":"٩٢٨٨ - وحدثنا العباس بن الفضل الأسفاطي، قال: حدثنا عثمان ابن أبي شيبة (^١)، قال: حدثنا جرير بن عبد الحميد (^٢)، عن سهيل ابن أبي صالح، عن أبيه، عن أبي هريرة، قال النبي ﷺ: \"صنفان من أهل النار لم أرهما: قوم معهم أسياط كأذناب البقر، يضربون بها الناس، ونساء كاسيات عاريات، مائلات مميلات، رؤوسهن كأسنمة البخت المائلة، لا يدخلن الجنة ولا يجدن ريحها، وإن ريحها ليوجد من كذا وكذا\" (^٣).\n_________\n(^١) هو عثمان بن محمد بن إبراهيم بن عثمان، العبسي، أبو الحسن، ابن أبي شيبة.\n(^٢) جرير بن عبد الحميد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٨٥).\nفوائد الاستخراج:\n- تقييد المهمل، وهو جرير، بأنه ابن عبد الحميد.","vol":"17","page":112},{"text":"<span data-type='title' id=toc-1226>بيان عقاب الواشمات، والمستوشمات، والمتنمصات، والمتفلجات، والنهي عنها، والعلة التي لها نهى عنها، والكراهية للمرأة القصيرة اتخاذ شيء تتطاول (^١) به</span>\n_________\n(^١) في نسختي (ل)، (م): (تطاول) بتاء واحدة.","vol":"17","page":113},{"text":"٩٢٨٩ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، قال: حدثنا منصور، عن إبراهيم، عن علقمة، عن عبد الله قال: لعن رسول الله ﷺ: \"المستوشمات، والمتنمصات، والمتفلجات\" -قال شعبة: وأحسبه قال: \"المغيرات خلق الله\"- إن رسول الله ﷺ نهى عنه\" (^٢).\n_________\n(^١) محمد بن جعفر -المعروف بـ (غندر) - هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة والمستوصلة. . . (٣/ ١٦٧٩، ١٦٧٨/ حديث رقم ١٢٠/ الطريق الثالث).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ (٨/ ٦٣٠ / حديث رقم ٤٨٨٦). وأطرافه في: (٤٨٧٧، ٥٩٣١، ٥٩٣٩، ٥٩٤٣، ٥٩٤٨).\nفوائد الاستخراج:\n- إيراد أبي عوانة لمتن رواية محمد بن جعفر، بينما اكتفى مسلم بسياق إسنادها، إلا أنه أشار أنه ليس فيها قصة أم يعقوب، الآتية في الحديث التالي.","vol":"17","page":113},{"text":"٩٢٩٠ - حدثني محمَّد بن محمَّد (^١)، قال: حدثنا بندار [محمد ابن بشار] (^٢)، قال: حدثنا محمَّد بن جعفر، بنحوه (^٣)، ح (^٤).\nو(^٥) حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق، قال: أخبرنا (^٦) سفيان (^٧)، عن منصور، عن إبراهيم، عن علقمة، قال: قال عبد الله: لعن الله الواشمات، والمستوشمات، والمتنمصات والمتفلجات للحسن، المغيرات خلق الله (^٨)، قال: فبلغ ذلك امرأة من بني أسد -يقال لها: أم يعقوب (^٩) - فقالت: يا أبا عبد الرحمن، بلغني\n⦗١١٥⦘ أنك لعنت كيت وكيت، قال: فما لي لا ألعن من لعن رسول الله ﷺ: ومن (^١٠) هو في كتاب الله؟ قالت: إني لأقرأ ما بين اللوحين ولا أجده، قال: لئن كنت قرأتيه لقد وجدتيه (^١١)، أما قرأت: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ (^١٢)، قال (^١٣): قالت: بلى، قال: فإنه قد نهى [عنه] (^١٤) رسول الله ﷺ: قالت: إني لأظن بعض أهلك يفعلون ذلك قال: فادخلي فانظري، فدخلت فنظرت، فلم تر شيئًا من حاجتها، فقال عبد الله: لو كانت كذلك لم تجامعنا (^١٥).\n_________\n(^١) ابن رجاء بن السندي، أبو بكر، الإسفراييني، مصنف (الصحيح) المخرج على كتاب مسلم.\n(^٢) بندار: محمَّد بن بشار، هو موضع الالتقاء. وما بين المعقوفتين من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٢٨٩).\n(^٤) حرف التحويل ساقط من نسختي (ل)، (م).\n(^٥) واو العطف ليست في نسختي (ل)، (م)، تبعًا لعدم وجود حرف التحويل قبله فيهما.\n(^٦) في نسختي (ل)، (م)، حدثنا.\n(^٧) الثوري، هو موضع الالتقاء.\n(^٨) من هنا إلى قول ابن مسعود: \"ألا ألعن من لعن رسول الله ﷺ\" في الحديث الآتي رقم (٩٢٩٧). ساقط من نسخة (م).\n(^٩) قال ابن حجر في الفتح (١٠/ ٣٧٣): لا يعرف اسمها، ولم أقف لها على ترجمة، ومراجعتها لابن مسعود تدل على أن لها إدراكًا، والله أعلم بالصواب. اهـ. وقال في =\n⦗١١٥⦘ = التقريب (١٣٨٦/ ترجمة ٨٨٨١): (كأنها صحابية). ولم أجدها في الإصابة.\n(^١٠) حرف (من) ساقط من نسخة (ل).\n(^١١) كذا بإثبات الياء في كلمتي (قرأتيه) و(وجدتيه)، في الأصل، ونسخة (ص)، وصحيح مسلم. قال ابن حجر: (وهي لغة، والأفصح: حذفها في خطاب المؤنث في الماضي).\nالفتح (١٠/ ٣٧٣). وهي في نسخة (ل) بحذف الياء.\n(^١٢) سورة الحشر، آية (٧).\n(^١٣) ساقطة من نسخة (ل).\n(^١٤) من نسخة (ل).\n(^١٥) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة … (٣/ ١٦٧٨/ حديث رقم ١٢٠/ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ (٨/ ٦٣٠ / حديث رقم ٤٨٨٦)، وأطرافه في: (٤٨٨٧، ٥٩٣١، =\n⦗١١٦⦘ = ٥٩٣٩، ٥٩٤٣، ٥٩٤٨).\nفوائد الاستخراج:\n- ذكر ابن عوانة لمتن رواية سفيان كاملة، أما مسلم فساق إسنادها، وقال: بمعنى حديث جرير، غير أن في حديث سفيان: الواشمات والمستوشمات.","vol":"17","page":114},{"text":"٩٢٩١ - حدثنا أبو العباس الغَزِّي (^١)، قال: حدثنا الفِرْيابي (^٢)، قال: حدثنا سفيان الثوري (^٣)، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله، قال: لعن الله الواشمات، والمستوشمات (^٤)، والمتنمصات، والمتفلجات للحُسن، المغيرات خلق الله قال: فبلغ ذلك امرأة من بني أسد يقال لها: أم يعقوب، فجاءت، فقالت له: بلغني أنك لعنت كيت وكيت، فقال: و(^٥) ما لي لا ألعن من لعنه رسول الله ﷺ: ومن هو في كتاب الله؟ فقالت: لقد قرأت ما بين اللوحين وما (^٦) وجدت فيه ما تقول. فقال: لئن كنت قرأتيه لقد وجدتيه: قوله: ﴿وَمَا آتَاكُمُ الرَّسُولُ\n⦗١١٧⦘ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ (^٧)، قالت بلى. قال: فإنه قد نهى [عنه] (^٨). قالت: فإني أرى أهلك يفعلونه، قال: فاذهبي فانظري، فذهبت فنظرت، فلم تر من حاجتها شيئًا، فقال: لو كانت كذلك ما جامعتنا (^٩).\n_________\n(^١) هو عبد الله بن محمَّد بن عمر بن الجراح، الأزدي، الفلسطيني، أبو العباس، الغزِّي.\n(^٢) هو محمَّد بن يوسف بن واقد بن عثمان، الضبي مولاهم، أبو عبد الله، الفريابي.\n(^٣) سفيان الثوري هو موضع الالتقاء.\n(^٤) في نسخة (ل): الموشمات.\n(^٥) حرف الواو ساقط من نسخة (ل).\n(^٦) في نسخة (ل): فما.\n(^٧) سورة الحشر، آيه: (٧).\n(^٨) من نسخة (ل).\n(^٩) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٢٨٩).","vol":"17","page":116},{"text":"٩٢٩٢ - حدثنا الصغاني، قال: حدثنا قبيصة، قال: حدثنا سفيان (^١)، عن منصور، عن إبراهيم، أن علقمة قال: قال عبد الله: لعن الله الواشمات. فذكر مثله إلى قوله: وما يمنعني أن ألعن من لعن رسول الله ﷺ[وهو] (^٢) في كتاب الله (^٣).\n_________\n(^١) سفيان -الثوري- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٢٨٩).","vol":"17","page":117},{"text":"٩٢٩٣ - حدثنا علي بن حرب، قال: حدثنا أبو داوود الحَفَري (^١)،\n⦗١١٨⦘ قال: حدثنا سفيان (^٢)، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله قال: لعن الله الواشمات فذكر مثله إلى قوله: لئن قرأتيها لقد وجدتيها، أما تقرأين: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ (^٣).\n_________\n(^١) الحفري -بفتح المهملة والفاء، نسبة إلى الحَفَر، وهو موضع بالكوفة، الأنساب (٢/ ٢٣٧). وهو عمر بن سعد بن عبيد أبو داوود الحفري الكوفي.\nابن معين، والعجلي، والدارقطني، وابن حجر.\nانطر: تاريخ الدارمي (٦٢ / ترجمة ٩٧)، والثقات العجلي (٣٥٨ / ترجمة ١٢٣١)، والعلل =\n⦗١١٨⦘ = للدراقطني (٣/ ورقة ٩٩)، وتقريب التهذيب (٧١٩/ ترجمة ٤٩٣٨).\n(^٢) سفيان -الثوري- هو موضع الالتقاء.\n(^٣) سورة الحشر، آيه: (٧).\nوالحديث تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٢٨٩).","vol":"17","page":117},{"text":"٩٢٩٤ - حدثنا إدريس بن بكر، قال: حدثنا ابن أبي شيبة (^١)، قال: حدثنا عبدة بن سليمان، عن هشام بن عروة، عن فاطمة، عن أسماء قالت: جاءت امرأة إلى النبي ﷺ، فقالت: إن ابنتي عروس، وقد أصابتها الحصبة، وقد تمرط شعرها، أفأصِل لها فيه؟ فقال رسول الله: ﷺ \"لعن الله الواصلة والمستوصلة\" (^٢).\n_________\n(^١) ابن أبي شيبة هو أبو بكر، هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة … (٣/ ١٦٧٦/ حديث رقم ١١٥/ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب الموصولة (١٠/ ٣٧٨/ حديث رقم ٥٩٤١). وطرفاه في (٥٩٣٥، ٥٩٣٦).\nتنبيه: هذا الحديث تقدم في نسختي (ل)، (م)، عن موضعه هنا بعشرة أحاديث. =\n⦗١١٩⦘ = فوائد الاستخراج:\nذكر أبي عوانة لمتن رواية أبي بكر بن أبي شيبة، ومسلم ساق سندها، وأحال بها على رواية أبي معاوية.","vol":"17","page":118},{"text":"٩٢٩٥ - حدثنا قُرْبُزَان، قال: حدثنا يحيى بن سعيد، ح (^١).\nوحدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر، قال: حدثنا يحيى بن سعيد (^٢)، عن عبيد الله، عن نافع، عن ابن عمر: أن النبي ﷺ: لعن الواصلة، والمستوصلة، والواشمة، والمستوشمة (^٣).\n_________\n(^١) حرف التحويل والطريق الذي قبله، ساقطان من نسخة (ل).\n(^٢) القطان، وهو موضع الالتقاء، وفي الطريقين.\nوفي نسخة (ل) وقف بالإسناد على: (يحيى)، ثم قال: (بمثله)، ولم يتم الحديث.\n(^٣) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة … (٣/ ١٦٧٧/ حديث رقم ١١٩).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب المستوشمة (١٠/ ٣٨٠/ حديث رقم ٥٩٤٧) وأطرافه في: (٥٩٣٧، ٥٩٤٠، ٥٩٤٢، ٥٩٤٧).","vol":"17","page":119},{"text":"٩٢٩٦ - حدثنا أبو يونس الجُمَحِي (^١)، قال: حدثنا ابن أبي أويس، قال: حدثنا أخي (^٢)، عن سليمان (^٣)،\n⦗١٢٠⦘ عن عبيد الله (^٤)، بمثله (^٥).\n[رواه بشر، عن صخر بن جويرية، عن نافع، عن ابن عمر] (^٦).\n_________\n(^١) هو محمَّد بن أحمد بن يزيد، القرشيّ، أبو يونس، الجمحي، المدني.\n(^٢) هو عبد الحميد بن عبد الله بن عبد الله بن أويس، الأصبحي، أبو بكر، المدني.\n(^٣) ابن بلال التيمي.\n(^٤) عبيد الله -بن عمر بن حفص العمري- هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٩٥).\n(^٦) زيادة من نسخة (ل). وهذا الطريق أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة … (٣/ ١٦٧٧/ حديث رقم / ١١٩ الطريق الثاني) من طريق بشر بن المفضل، به.","vol":"17","page":119},{"text":"٩٢٩٧ - حدثنا يعقوب بن سفيان الفارسي (^١)، قال: حدثنا مسلم ابن إبراهيم، قال: حدثنا جرير بن حازم (^٢)، عن سليمان (^٣)، عن إبراهيم، عن علقمة، عن عبد الله، قال: لعن الله المتوشمات، والمتنمصات، والمتفلجات، المغيرات خلق الله، ثم قال: ألا ألعن من لعن رسول الله ﷺ (^٤).\n_________\n(^١) أبو يوسف، الفسوي.\n(^٢) جرير بن حازم هو موضع الالتقاء.\n(^٣) ابن مهران، الأعمش.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٢٨٩) ورقم (٩٢٩٠).\nفوائد الاستخراج:\n- ذكر أبي عوانة لمتن رواية جرير بن حازم، وأحال بها مسلم على ما سبقها عنده من روايات.","vol":"17","page":120},{"text":"٩٢٩٨ - حدثنا [محمد بن إسماعيل (^١)] الصائغ، قال: حدثنا عفان،\n⦗١٢١⦘ قال: حدثنا جرير بن حازم (^٢)، قال: حدثنا سليمان بن مهران، عن إبراهيم، عن علقمة، عن عبد الله، قال: لعن المتوشمات (^٣). ثم ذكر مثله، وزاد: فقالت: امرأة من بني أسد (^٤). فذكر نحوه (^٥).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) جرير بن حازم هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): الموشمات.\n(^٤) في نسختي (ل)، (م) بياض بعد كلمة (أسد)، ومضبب عليه في نسخة (ل)، وبعد البياض الجملة التالية: (أهلك، قال: اذهبي فانظري، قالت: ما رأيت فيهم شيئًا، وما رأيته في المصحف، قال: بلى قال رسول ﷺ) وليس فيهما جملة: (فذكر نحوه).\n(^٥) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٢٨٩) ورقم (٩٢١٧).\nمن فوائد الاستخراج هنا:\n- ذكر قصة أم يعقوب في رواية جرير بن حازم، وأحال مسلم برواية جرير، على روايات ذكر مسلم أنه ليس فيها قصة أم يعقوب.","vol":"17","page":120},{"text":"٩٢٩٩ - حدثنا [إسحاق] (^١) الدبري، عن عبد الرزاق (^٢)، قال: أخبرنا ابن جريج، أخبرني أبو الزبير: أنه سمع جابر بن عبد الله يقول: زجر النبي ﷺ: أن تصل المرأة برأسها شيئًا (^٣).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب تحريم فعل الواصلة … (٣/ ١٦٧٩/ حديث رقم (٩٢٨٨).","vol":"17","page":121},{"text":"٩٣٠٠ - حدثنا عباس الدوري، قال: حدثنا عثمان بن عمر، قال: أخبرنا المستمر بن الريّان (^١)، عن أبي نضرة (^٢)، عن أبي سعيد (^٣)، أن رسول الله ﷺ قال: \"إن امرأة من بني إسرائيل كانت قصيرة، فاتخذت نعلين من خشب، فكانت تمشي بين امرأتين طويلتين، تطاول بهما، واتخذت خاتما من ذهب، وحشت تحت فصه أطيب الطيب: المسك، فكانت إذا مرت بالمجلس حركته، فيفوح ريحه\" (^٤).\n_________\n(^١) المستمر بن الريان هو موضع الالتقاء.\nوتحرف في نسخة (م) إلى (المستمر بن الثريان).\n(^٢) هو المنذر بن مالك بن قطعة.\n(^٣) هو الخدري، الصحابي مشهور، واسمه: سعد بن مالك بن سنان.\n(^٤) أخرجه مسلم في -صحيحه-كتاب الألفاظ من الآدب وغيرها، باب استعمال المسك (٤/ ١٧٦٦/ حديث رقم ١٩).\nفوائد الاستخراج:\n- الزيادة في الرواية المستمر بن الريان هنا، بذكر قصر المرأة وذكر النعلين، بينما هي مختصرة في صحيح مسلم من طريق المستمر بن الريان، ولكنها مطولة فيه من طريق خليد بن جعفر، عن أبي نضرة، به.","vol":"17","page":122},{"text":"٩٣٠١ - حدثنا الصغاني، وأبو أمية، وأبو داوود الحراني، قالوا: حدثنا أبو عاصم، قال: حدثنا المستمر بن الريان (^١)، عن أبي نضرة، عن\n⦗١٢٣⦘ أبي سعيد، قال: قال رسول الله ﷺ: \"كان في بني إسرائيل امرأتان طويلتان، وامرأة قصيرة، فكان (^٢)، للقصيرة (^٣) خفين (^٤) من خشب، واتخذت له (^٥)، غلقا، واصطنعت خاتما وحشته بأطيب طيبكم: المسك، وكانت (^٦) إذا مرت بملأ \"فتحته، ففاح ريحه\" (^٧).\n_________\n(^١) المستمر بن الريان هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): وكان.\n(^٣) في الأصل: (للقصير) وضبب عليها، وفي نسخة (م): (للقصيرتين) وهو خطأ، والتصويب من نسخة (ل).\n(^٤) هكذا في الأصل ونسختي (ل)، (م)، لكن في نسخة (ل) عليها ضبة، وهي إشارة إلى أن الصواب: (خفان) لأنه اسم كان مؤخر.\n(^٥) في نسخة (م): (لها) وهو خطأ.\n(^٦) في نسختي (ل)، (م): (فكانت).\n(^٧) تقدم تخريجه، وذكر فوائد الاستخراج انظر الحديث رقم (٩٣٠٠).","vol":"17","page":122},{"text":"٩٣٠٢ - حدثنا الصغاني، قال: حدثنا أبو النضر، قال: حدثنا شعبة (^١)، عن خُليد بن جعفر، قال: سمعت أبا نضرة، عن أبي سعيد، قال: ذكروا المسك عند النبي ﷺ، فقال: \"أو ليس بأطيب (^٢) الطيب\" (^٣)؟.\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): (من أطيب).\n(^٣) أخرجه مسلم في صحيحه -كتاب الألفاظ من الأدب وغيرها، باب استعمال المسك (٥/ ١٧٦٥/ حديث رقم ١٨)، لكن مطولًا بنحو الحديث (٩٣٠٠).","vol":"17","page":123},{"text":"٩٣٠٣ - حدثنا سعيد بن مسعود (^١)، ومحمد بن مسلمة الواسطي (^٢)، وأبو داوود الحراني، قالوا: حدثنا يزيد بن هارون (^٣)، عن شعبة، عن خُليد ابن جعفر، والمستمر بن الريان، قالا: سمعنا أبا نضرة يحدث، عن أبي سعيد الخدري: أن رسول الله ﷺ ذكر امرأة (^٤) من بني إسرائيل، فقال (^٥): \"حشت خاتما مسكًا، والمسك أطيب الطيب\" (^٦).\n_________\n(^١) المروزي، أبو عثمان.\n(^٢) أبو جعفر، الطيالسي.\nذكره ابن عدي في الكامل وقال: أخبرنا عبد الملك الوراق، قال: قاطعنا محمَّد بن مسلمة على أجزاء، فقرأنا عليه فيها حديثا طويلًا، فقال: ما أحسن هذا والله، إنْ سمعت هذا الحديث قط إلا الساعة، قال: وقال له رجل: يا أبا جعفر، قل: عن هشام بن عروة، فقال: بدرهمين صحاح. اهـ.\nوقال الحسن بن محمَّد الخلال: محمَّد بن مسلمة ضعيف جدًّا.\nوضعفه كذلك اللالكائي.\nوقال الخطيب: في حديثه مناكير بإسانيد واضحة. اهـ. وساق له حديثًا ثم قال: هذا الحديث باطل موضوع، ورجال إسناد كلهم ثقات سوى محمَّد بن مسلمة. اهـ.\nانظر: الكامل لابن عدي (٦/ ٢٩٢ / ترجمة ١٧٧٩)، وتأريخ بغداد (٣/ ٥٠٣ - ٥٠٧ / ترجمة ١٣٩٧).\n(^٣) يزيد بن هارون هو موضع الالتقاء.\n(^٤) في نسخة (م): (امرأتين)، وهو خطأ.\n(^٥) ساقطة من نسختي (ل)، (م).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣٠٠)، وهذا الطريق عند مسلم برقم (١٩).","vol":"17","page":124},{"text":"<span data-type='title' id=toc-1227>بيان حظر حلق بعض رأس الصبي وترك بعضه</span>","vol":"17","page":125},{"text":"٩٣٠٤ - حدثنا أبو سعيد البصري قُرْبُزَان (^١)، قال: حدثنا يحيى ابن سعيد القطان (^٢)، ح.\nوحدثنا إدريس بن بكر، قال: حدثنا ابن أبي شيبة (^٣)، قال: حدثنا أبو أسامة [ح] (^٤).\nوحدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر، قال: حدثنا يحيى القطان، عن (^٥) عبيد الله بن عمر، عن عمر بن نافع، عن نافع، عن ابن عمر، عن النبي ﷺ: \"أنه نهى عن القزع\". قلت لنافع: وما القزع؟ قال: يحلق بعض رأس الصبي، ويترك بعضا (^٦).\n⦗١٢٦⦘[اللفط لأبي أسامة] (^٧).\n_________\n(^١) في نسختي (ل)، (م): (أبو سعيد البصري عبد الرحمن) فذكر اسمه، ولم يذكر لقبه.\n(^٢) يحيى بن سعيد القطان هو موضع الالتقاء، وفي هذا الموضع والموضع الآتي.\n(^٣) ابن أبي شيبة -وهو أبو بكر- هو موضع الالتقاء.\n(^٤) من نسختي (ل)، (م).\n(^٥) في نسختي (ل)، (م): حدثنا.\n(^٦) أخرجه مسلم في صحيحه -كتاب اللباس والزينة، باب كراهة القزع (٣/ ١٦٧٥/ حديث رقم ١١٣/ الطريق الأول والثاني).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب القزع (١٠/ ٣٦٣، ٣٦٤ / حديث رقم ٥٩٢٠) وطرفه في (٥٩٢١).\n(^٧) زيادة من نسختي (ل)، (م).\nفوائد الاستخراج:\n- ذكر متن رواية أبي أسامة، ومسلم ساق إسنادها، ونبه على أن التفسير فيها جُعل من قول عبيد الله.\n- بيان أن تفسير القزع من قول نافع بينما ذكر مسلم أنه من قول عبيد الله.","vol":"17","page":125},{"text":"٩٣٠٥ - حدثنا أبو المثنى، قال: حدثنا محمَّد بن المنهال (^١)، قال: حدثنا يزيد بن زريع (^٢)، قال: حدثنا روح بن القاسم، عن عمر بن نافع، عن نافع، عن ابن عمر قال: نهى رسول الله ﷺ عن القزع. والقزع: أن يحلق بعض رأس الصبي ويدع بعضًا (^٣).\n_________\n(^١) التميمي، أبو جعفر، ويقال: أبو عبد الله، الضرير، البصري.\n(^٢) يزيد بن زريع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر حديث رقم (٩٣٠٤)، وهذا الطريق عند مسلم برقم (١١٣/ الطريق الثالث).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية يزيد بن زريع، ومسلم ساق إسنادها، وأحال بها على رواية القطان، لكنه أشار إلى أن التفسير ملحق بالحديث في رواية يزيد بن زريع.","vol":"17","page":126},{"text":"٩٣٠٦ - و(^١) حدثنا الدنداني (^٢)، قال: حدثنا مسدد، قال: حدثنا\n⦗١٢٧⦘ إسماعيل بن عليه (^٣)، قال: وأخبرني روح بن القاسم (^٤)، عن ابن نافع، بمثله (^٥).\n_________\n(^١) حرف الواو ساقط من نسختي (ل)، (م).\n(^٢) هو موسى بن سعيد بن النعمان، الثغري، أبو بكر، الطرسوسي.\n(^٣) هو إسماعيل بن إبراهيم بن مقسم، الأسدي مولاهم، أبو بشر، البصري.\n(^٤) روح بن القاسم هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤)، وهذا الطريق عند مسلم برقم (١١٣/ الطريق الثالث).","vol":"17","page":126},{"text":"٩٣٠٧ - حدثنا أبو يونس الجمحي، قال: حدثنا ابن أبي أويس، عن أخيه، عن سليمان بن بلال، عن عمر بن نافع (^١)، عن أبيه، عن عبد الله بن عمر: أن النبي ﷺ نهى عن القزع. والقزع: أن يحلق بعض رأس الصبي ويترك بعضًا (^٢).\n_________\n(^١) عمر بن نافع هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":127},{"text":"٩٣٠٨ - حدثنا السلمي، قال: حدثنا النفيلي (^١)، ح. وحدثنا عباس الدوري، قال: حدثنا يحيى بن أبي بكير، قالا: حدثنا زهير، قال: حدثنا عمر بن نافع (^٢)، عن أبيه، عن عبد الله بن عمر، قال: نهى رسول الله ﷺ عن القزع. والقزع: أن يحلق رأس الصبي ويترك بعض شعر رأسه (^٣).\n_________\n(^١) هو عبد الله بن محمَّد بن علي بن نفيل -بنون وفاء مصغر- أبو جعفر، النفيلي.\n(^٢) عمر بن نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":127},{"text":"٩٣٠٩ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا عثمان بن عثمان الغَطَفاني (^١) -وكان ثقة- قال: عمر بن نافع، بإسناده (^٢).\n_________\n(^١) عثمان بن عثمان الغطفاني هو موضع الالتقاء. وتصحف اسمه في الأصل إلى: (عثمان بن عمر الغطفاني)، وفي نسختي (ل)، (م) لم يذكر اسم أبيه، ونسخة (هـ) في مصورتها سقطت عدة أوراق ومنها هذا الموضع، والتصويب من صحيح مسلم، ومسند الإِمام أحمد (٢/ ٤)، كتب التراجم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤)، وهذا الطريق عند مسلم برقم (١١٣/ الطريق الثالث).","vol":"17","page":128},{"text":"٩٣١٠ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن أيوب، عن نافع، عن ابن عمر، أن رسول الله ﷺ: رأى غلاما قد حلق بعض رأسه وترك بعضه، فنهاهم عن ذلك، وقال: \"احلقوا كله أو ذروا كله\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على حديث الباب، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":128},{"text":"٩٣١١ - حدثنا عباس الدوري، قال: حدثنا قبيصة، قال: حدثنا سفيان (^١)، عن عبيد الله بن عمر (^٢)، عن عمر بن نافع، عن أبيه، عن ابن\n⦗١٢٩⦘ عمر، أن النبي ﷺ نهى عن القنازع (^٣).\nلم يخرج مسلم هذا الحديث (^٤)، وسمعت عباسًا (^٥) يقول: لم يروه غير قبيصة، وأحسبه أخطأ (^٦).\n_________\n(^١) هو الثوري.\n(^٢) عبيد الله بن عمر هو موضع الالتقاء. وتحرف في نسخة (م) إلى: (عبد الله بن عمر).\n(^٣) القنازع جمع قنزعة -بضم القاف والزاي، وفتحهما، وكسرهما- وهي الشعر حوالي الرأس، والخصلة من الشعر تترك على رأس الصبي، أو هي ما ارتفع من الشعر وطال، كذا في القاموس المحيط (٣/ ٦٩٨).\nوقال ابن الأثير: وفي حديث آخر: (أنه نهى عن القنازع)، هو: أن يؤخذ بعض الشعر، ويترك منه مواضع متفرقة لا تؤخذ، كالقزع). النهاية (٤/ ١١٢).\n(^٤) لا من طريق سفيان، ولا هذا اللفظ، لكن أخرجه من غير طريق الثوري، بلفظ: (نهى عن القزع) وتقدم تخريجه، انظر الحديث رقم (٩٣٠٤). وعبارة: (لم يخرج مسلم هذا الحديث) ساقطة من نسختي (ل)، (م).\n(^٥) في الأصل (عباس) وعليها ضبة، فلا أدري أهي للضبط النحوي، أم لغيره، إلا أنه يوجد في الأصل أخطاء نحوية كهذا وليس عليها تضبيب، والتصويب من نسخة (م).\n(^٦) في سنده ومتنه، فقد رواه أبو داوود الحفري -وهو ثقة- عن الثوري، بإسقاط عمر بن نافع، وبلفظ: (القزع)، أخرجه النسائي في \"الكبرى\" عن أحمد بن سليمان، عن أبي داوود الحفري، به. انظر تحفة الأشراف (٦/ ١٣٧/ حديث رقم ٧٩٠١).\nوقبيصة: صدوق ربما خالف، واستصغره بعض النقاد في سفيان الثوري، تقدمت ترجمته.","vol":"17","page":128},{"text":"٩٣١٢ - حدثنا الصغاني، قال: حدثنا أبو بدر شجاع بن الوليد (^١)،\n⦗١٣٠⦘ قال: حدثنا عبيد الله بن عمر (^٢)، عن عمر بن نافع، أخبره عن نافع (^٣)، أنه سمع ابن عمر يقول: سمعت رسول الله ﷺ نهى (^٤) عن القزع، وهو أن يحلق بعض رأس الصبي ويترك بعضًا (^٥).\n_________\n(^١) ابن قيس، السكوني، الكوفي.\n(^٢) عبيد الله بن عمر هو موضع الالتقاء.\n(^٣) سقط نافع من نسخة (م).\n(^٤) في نسختي (ل)، (م): (ينهى).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":129},{"text":"٩٣١٣ - حدثنا ابن أبي مسرة (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا هشام (^٣)، عن ابن جريج، قال: أخبرني (^٤) عبيد الله بن عمر (^٥)، عن عمر ابن نافع، أخبره عن نافع، أنه سمع ابن عمر، يقول: سمعت رسول الله ﷺ ينهى عن القزع (^٦).\n_________\n(^١) هو عبد الله بن أحمد بن زكريا بن الحارث، أبو يحيى، ابن أبي مسرة، المكي.\n(^٢) أحمد بن زكريا بن الحارث.\n(^٣) ابن سليمان بن عكرمة بن خالد بن العاص، المخزومي، المكي.\n(^٤) في نسخ (ل)، (م): حدثني.\n(^٥) عبيد الله بن عمر هو موضع الالتقاء، وتحرف في نسخة (م) إلى: (عبد الله).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":130},{"text":"٩٣١٤ - وحدثنا يوسف بن مُسَلَّم، حدثنا حجاج، عن ابن جريج،\n⦗١٣١⦘ عن عبيد الله (^١)، عن نافع (^٢)، عن ابن عمر، أن النبي ﷺ نهى عن القزع (^٣). ولم يذكر يوسف: عمر بن نافع (^٤).\n_________\n(^١) عبيد الله -بن عمر- هو موضع الالتقاء.\nوبين عبيد الله ونافع، ضبة في الأصل ونسخة (ل)، إشارة إلى عدم ذكر عمر بن نافع في هذا الإسناد، وانظر الحاشية الأخيره في هذا الحديث.\n(^٢) سقط (نافع) أيضًا في نسخة (م). وهو خطأ.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).\n(^٤) ووافقه غير واحد على إسقاط (عمر بن نافع)، انظر حديث رقم (٩٣١٠)، لكن الصواب إثباته، كما أخرجه مسلم وقاله النسائي.\nوقال ابن حجر: والعمدة على من زاد (عمر بن نافع)، لأنهم حفاظ، ولا سيما فيهم من سمع من نافع، كابن جريج. اهـ.\nانظر تحفة الأشراف (٦/ ١٣٧، ١٣٨، ١٩٠، ١٩١/ حديث رقم ٧٩٠١ ورقم ٨٢٤٣)، وفتح الباري (١٠/ ٣٦٤).","vol":"17","page":130},{"text":"٩٣١٥ - حدثنا أبو بكر المنكثي (^١)، قال: حدثنا أبي (^٢)، عن سعيد\n⦗١٣٢⦘ ابن سليمان -يعني السَّمَطي (^٣) ثقة- عن موسى بن طارق (^٤) -يعني أبا قُرَّة- قال (^٥): قال ابن جريج: أخبرني عبيد الله بن عمر بن حفص (^٦)، أن عمر بن نافع أخبره، أن نافع -مولى ابن عمر- أخبره أنه سمع ابن عمر يقول: سمعت النبي ﷺ ينهى عن القزع (^٧).\n_________\n(^١) كلمة (المنكثي) فوقها ضبة في الأصل وكتب في الحاشية: (المكي)، وفي نسختي (ل)، (م): (المكثي)، وإتحاف المهرة (٩/ ٢٥٣/ حديث رقم ١١٠٤٦) - وأما نسخة (هـ) فهذا الحديث ضمن القسم الساقط من المصورة، وفي معجم البلدان: (منكث) - بالفتح، ثم السكون وفتح الكاف، وثاء مثلثة-: بلدة من نواحي أسبيجاب. و(منكث) -أيضًا- قرية من قرى بخارى، وكلتاهما بما وراء النهر. و(منكث): ناحية اليمن. اهـ. (٥/ ٢٥٠). ولم يتبين لي هذا الراوي.\n(^٢) قوله: (حدثنا أبي) ليس في نسختي (ل)، (م)، ولا في الإتحاف (٩/ ٢٥٣) حديث =\n⦗١٣٢⦘ = رقم ١١٠٤٦)، ولم أقف على اسمه ولا على ترجمته.\n(^٣) السقطي -بفتح السين المهملة والقاف، وكسر الطاء المهملة- نسبة إلى بيع السقط، وهو رديء المتاع وحقيره. انظر: الأنساب (٣/ ٢٦٢)، ولسان العرب (٣/ ٢٠٣٨).\n(^٤) اليماني، أبو قُرَّة، الزبيدي.\n(^٥) ساقطة من نسختي (ل)، (م).\n(^٦) عبيد الله بن عمر بن حفص هو موضع الالتقاء.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤).","vol":"17","page":131},{"text":"٩٣١٦ - حدثنا أبو داوود الحراني، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن عبد الرحمن السراج، عن نافع، عن ابن عمر، قال (^٢): نهى رسول الله ﷺ من القزع (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٠٤)، وهذا الطريق عند مسلم برقم (١١٣/ الطريق الرابع).\nفوائد الاستخراج: ذكر متن رواية حماد بن زيد ومسلم ساق إسنادها وأحال بها على حديث الباب.","vol":"17","page":132},{"text":"<span data-type='title' id=toc-1228>مبتدأ كتاب في الأسماء المحبوبات، والأسماء (^١) المكروهات</span>\n<span data-type='title' id=toc-1229>بيان الترغيب في التسمية بعبد الله وعبد الرحمن، وأنها (^٢) أحب الأسماء إلى الله ﷿</span>\n_________\n(^١) ساقطة من نسختي (ل)، (م).\n(^٢) في نسختي (ل)، (م): (أنهما).","vol":"17","page":133},{"text":"٩٣١٧ - حدثنا أبو إبراهيم الزهريّ، والصغاني، وأبو أمية، وعلي ابن عبد العزيز (^١)، وإسماعيل بن صالح بن عمر الحلواني (^٢)، قالوا: حدثنا إبراهيم ابن زياد سَبَلان (^٣)، قال: حدثنا عباد بن عباد، قال: حدثنا عبيد الله ابن عمر، وأخوه عبد الله، بمكة سنة أربع وأربعين ومئة، يحدثان عن نافع،\n⦗١٣٤⦘ عن ابن عمر، قال: قال النبي ﷺ: \"إن أحب أسمائكم إلى الله ﷿: عبد الله وعبد الرحمن\" (^٤).\n_________\n(^١) ابن المرزبان بن سابور، أبو الحسن، البغوي، نزيل مكة، ت (٢٨٧) هـ.\nقال ابن أبي حاتم: صدوق.\nوذكره ابن حبان في الثقات.\nوقال الدارقطني: ثقه مأمون.\nوقال الذهبي: الحافظ الصدوق … وكان حسن الحديث.\nانظر: الجرح والتعديل (٦/ ١٩٦/ ترجمة ١٠٧٦)، والثقات (٨/ ٤٧٧)، والسير (١٣/ ٣٤٨، ٣٤٩ / ترجمة ٤٦١).\n(^٢) أبو بكر، التمار.\n(^٣) إبراهيم بن زياد سبلان هو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب النهي عن التكني بأبي القاسم … (٣/ ١٦٨٢/ حديث رقم ٢١٣٢).","vol":"17","page":133},{"text":"٩٣١٨ - حدثني محمَّد بن عامر الرملي (^١)، قال: حدثنا محمَّد ابن إسماعيل بن أبي سَمِينة (^٢)، قال: حدثنا المعتمر بن سليمان (^٣)، عن عبيد الله ابن عمر (^٤)، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"أحب الأسماء إلى الله، عبد الله وعبد الرحمن\" (^٥).\nغريب لم يخرجاه (^٦).\n_________\n(^١) أبو عمر، الأنطاكي، نزيل الرملة.\n(^٢) أبو عبد الله، البصري، ت (٢٣٠) هـ.\nوثقه أبو حاتم، وصالح جزرة، وابن حجر.\nانظر: الجرح والتعديل (٧/ ١٨٩ / ترجمة ١٠٧٧) وتأريخ بغداد (٢/ ٣، ٤/ ترجمة ٤٢٢)، وتقريب التهذيب (٨٢٦/ ترجمة ٥٧٧٠).\n(^٣) ابن طرخان، التيمي، أبو محمَّد، البصري.\n(^٤) عبيد الله بن عمر هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣١٧).\n(^٦) هذه الجملة غير موجودة في نسختي (ل)، (م)، ولعله يقصد: لم يخرجاه من طريق المعتمر بن سليمان، عن عبيد الله بن عمر، به. وإسناده صحيح.\nوقد أخرجه مسلم من طريق عباد بن عباد، عن عبيد الله، وأخيه عبد الله، به.","vol":"17","page":134},{"text":"<span data-type='title' id=toc-1230>بيان الترغيب في التسمية بمحمد، وحظر الكنى (^١) بأبي القاسم</span>\n_________\n(^١) في الأصل: (الكنا)، وهذا يزيل ما قد يقع من الوهم بأن الكلمة بالياء.","vol":"17","page":135},{"text":"٩٣١٩ - حدثنا محمَّد بن هشام بن ملاس [الدمشقي] (^١)، قال: حدثنا مروان بن معاوية الفزاري (^٢)، قال: حدثنا حميد [الطويل] (^٣)، عن أنس بن مالك، قال: نادى رجل بالبقيع: يا أبا القاسم، فالتفت إليه رسول الله ﷺ: فقال: يا رسول الله، لم أعنك، إنما دعوت فلانا؛ فقال رسول الله ﷺ: \"تسموا (^٤) باسمي، ولا تكتنوا بكنيتي\" (^٥).\n_________\n(^١) أبو جعفر، ت (٢٧٠) هـ. وما بين المعقوفتين من نسختي (ل)، (م).\nقال ابن أبي حاتم: سمعت منه بدمشق وهو صدوق.\nوذكره ابن حبان في الثقات.\nوقال الذهبي: الشيخ المحدث الصدوق.\nانظر: الجرح والتعديل (٨/ ١١٦ /ترجمة ٥١٩)، والثقات (٩/ ١٢٣)، والسير (١٢/ ٣٥٣، ٣٥٤/ ترجمة ١٣٧).\n(^٢) مروان بن معاوية الفزاري هو موضع الالتقاء.\n(^٣) من نسختي (ل)، (م).\n(^٤) من نسختي (ل)، (م): (سموا).\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب النهي عن التكني بأبي القاسم … (٣/ ١٦٨٢/ حديث رقم ١). =\n⦗١٣٦⦘ = وأخرجه البخاري في صحيحه -كتاب البيوع، باب ما ذكر في الأسواق (٤/ ٣٣٩/ حديث رقم ٢١٢٠)، وطرفاه في: (٢١٢١، ٣٥٣٧).","vol":"17","page":135},{"text":"٩٣٢٠ - حدثنا يزيد بن سنان، قال: حدثنا حماد بن مسعدة (^١)، عن حميد (^٢)، عن أنس، قال: نادى رجل بالبقيع: يا أبا القاسم، فالتفت إليه رسول الله ﷺ، [ح] (^٣).\nوحدثنا الدقيقي، قال: حدثنا يزيد بن هارون (^٤)، قال: أخبرنا حميد (^٥)، عن أنس، أن رسول الله ﷺ كان بالبقيع، فنادى رجل (^٦): يا أبا القاسم، فالتفت إليه (^٧) رسول الله ﷺ، فقال الرجل: لم أعنك يا رسول الله، إنما عنَيت فلانا، فقال رسول الله ﷺ: \"سَمُّوا باسمي، ولا تكتنوا بكنيتي\" (^٨).\n_________\n(^١) التميمي، ويقال: التيمي: مولى باهلة، أبو سعيد، البصري.\n(^٢) حميد -الطويل- هو موضع الالتقاء.\n(^٣) من نسختي (ل)، (م).\n(^٤) ابن زاذي، ويقال: زاذان، السلمي مولاهم، أبو خالد، الواسطي.\n(^٥) حميد هو موضع الالتقاء\n(^٦) كلمة (رجل) ساقطة من نسخة (م).\n(^٧) كلمة (إليه) ساقطة من نسختي (ل)، (م).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٣١٩).","vol":"17","page":136},{"text":"٩٣٢١ - حدثنا سعيد بن مسعود، وعباس الدوري، قالا: حدثنا\n⦗١٣٧⦘ أبو زيد الهروي (^١)، قال: حدثنا شعبة، عن حميد (^٢)، قال: سمعت أنس ابن مالك، قال: كان رسول الله ﷺ في السوق، فناداه (^٣) رجل: يا أبا القاسم، فالتفت إليه النبي ﷺ، فقال: لست (^٤) أعنيك، إنما أعني هذا، فقال (^٥): \"تسموا باسمي، ولا تكتنوا بكنيتي\" (^٦).\n_________\n(^١) هو سعيد بن الربيع العامري، الحَرَشي، البصري.\n(^٢) حميد هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): (فنادى)، وهو الأظهر.\n(^٤) في نسختي (ل)، (م): ليس.\n(^٥) في نسختي (ل)، (م): قال.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣١٩).\nفوائد الاستخراج:\n- تصريح حميد بالسماع من أنس.\n- ورود لفظة: (السوق) في رواية شعبة، وهي في صحيح البخاري من طريقه، انظر الحديث المتقدم برقم (٩٣١٩).\nونبه الحافظ بن حجر إلى أن المراد: السوق الذي كان بالبقيع. الفتح (٤/ ٣٤١) وبهذا تجتمع الروايتان: الرواية التي ذكرت (البقيع)، والرواية التي ذكرت (السوق).","vol":"17","page":136},{"text":"٩٣٢٢ - أخبرنا يونس بن عبد الأعلى -وسألته- قال: حدثنا سفيان بن عيينة، ح (^١).\n⦗١٣٨⦘ وحدثني زكريا بن يحيى بن أسد المروزي (^٢) ببغداد، قال: حدثنا سفيان ابن عيينة (^٣)، عن ابن المنكدر، سمع جابر بن عبد الله يقول: ولد لرجل (^٤) منا غلام (^٥)، فسماه القاسم، فقلنا (^٦): لا نكّنيك أبا القاسم، ولا ننعمك عينا، فأتى رسول الله ﷺ، فذكر ذلك له، فقال (^٧): \"أَسْمِ (^٨) ابنك عبد الرحمن\" (^٩).\n_________\n(^١) حرف التحويل ساقط من نسخة (م).\n(^٢) المعروف بزكرويه، أبو يحيى.\n(^٣) سفيان بن عيينة هو موضع الالتقاء في الموضعين.\n(^٤) قال ابن حجر: اسم الرجل المذكور لم أقف عليه. الفتح (١٠/ ٥٧٠).\n(^٥) هذه الجملة مكتوبة في نسخة (م) هكذا: (ولد لرجل منا غلامًا).\n(^٦) في نسخة (م): (فقال)، وهو خطأ.\n(^٧) في نسخة (م): (وقال)، وهي غير مناسبة لسياق الكلام.\n(^٨) الضبط من صحيح مسلم، وفي نسخة (ل) نصب لفظ (ابن) و(عبد) مما يدل على صحة ضبطه بفعل الأمر، وفي نسخة (م): (سم) وهي رواية البخاري.\n(^٩) أخرجه مسلم في صحيحه -كتاب الآداب، باب النهي عن التكني بأبي القاسم … (٣/ ١٦٨٤/ حديث رقم ١٧ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب أحب الأسماء إلى الله ﷿، وباب قول النبي ﷺ: سموا باسمي ولا تكتنوا بكنيتي (١٠/ ٥٧٠، حديث رقم ٦١٨٦، وأطرافه في ٣١١٤، ٣١١٥، ٣٥٣٨، ٦١٨٦، ٦١٨٧، ٦١٩٦).","vol":"17","page":137},{"text":"٩٣٢٣ - حدثنا أبو قلابة الرقاشي، قال: حدثنا أمية بن بسطام (^١)،\n⦗١٣٩⦘ قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم، عن محمَّد ابن المنكدر، عن جابر، قال: ولد لرجل من الأنصار غلام، فسماه محمدا (^٢)، فقلنا له: لا نكنيك بأبي القاسم، فأتى النبي ﷺ، فذكر ذلك له، فقال: \"أَسْمِ ابنك عبد الرحمن\" (^٣).\n_________\n(^١) أمية بن بسطام هو موضع الالتقاء.\n(^٢) تسميته محمدًا واردة في الصحيحين، وقد ذهب الحافظ ابن حجر إلى ترجيح أنه أراد تسميته القاسم أخذا من صنيع البخاري، حيث إنه أخرج الحديث من طريق شعبه وبين الاختلاف عليه في تسمية الولد، ثم أردف ذلك بإخراج الحديث من طريق سفيان الثوري، عن الأعمش، عن سالم بن أبي الجعد، عن جابر، وليس فيه إلا القاسم، ثم رجحه الحافظ كذلك من جهة المعنى، فقال: (ويترجح أيضًا من حيث المعنى؛ لأنه لم يقع الإنكار من الأنصار عليه إلا حيث لزم من تسمية ولده القاسم أن يصير يكنى أبا القاسم). اهـ. صحيح البخاري مع الفتح (١٠/ ٢١٧، ٢١٨، حديث رقم ٣١١٤، ورقم ٣١١٥).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٧ /الطريق الثالث).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية أمية بن بسطام، ومسلم ساق إسنادها، وأحال بها على رواية ابن عيينة، لكنه نبَّه على أنه ليس فيها: (ولا ننعمك عينا).","vol":"17","page":138},{"text":"٩٣٢٤ - حدثنا أبو داوود الحراني، وأبو أمية، قالا: حدثنا أبو الوليد، قال: حدثنا شعبة (^١)، عن (^٢)، سليمان، ومنصور، وحصين،\n⦗١٤٠⦘ وقتادة، سمعوا سالم بن أبي الجعد، يحدث عن جابر بن عبد الله، قال: ولد لرجل من الأنصار غلام، فأراد أن يسميه محمدًا.\nو(^٣) في حديث سليمان: فأتيت النبي ﷺ، فسألته عن ذلك، فقال: \"تسمّوا باسمي ولا تكتنوا (^٤) بكنيتي؛ فإني (^٥) إنما جعلت قاسما أقسم بينكم\" وقال حُصين: \"بعثت قاسما أقسم بينكم\".\nوحديث منصور: فأتى النبي ﷺ فَسأله عن ذلك، فقال: \"تسموا باسمي، ولا تكتنوا (^٦) بكنيتي (^٧) \".\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (م): (بن) وهو خطأ.\n(^٣) حرف الواو ساقط من نسختي (ل)، (م).\n(^٤) في نسخة (م): ولا تكنوا.\n(^٥) في نسخة (م): وإني.\n(^٦) في نسخة (م): ولا تكنوا.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٦) ورقم (٧).","vol":"17","page":139},{"text":"٩٣٢٥ - حدثنا الحسن بن أبي الربيع (^١)، حدثنا عبد الرزاق، عن معمر، عن منصور (^٢)، عن سالم بن أبي الجعد، عن جابر بن عبد الله، قال: ولد لرجل من الأنصار غلام، فسماه القاسم، فقالت الأنصار: والله لا نكنّيك به أبدًا، فبلغ ذلك النبي ﷺ،\n⦗١٤١⦘ فأثنى على الأنصار خيرًا، ثم قال: \"تسموا باسمي، ولا تكتنوا بكنيتي\" (^٣).\n_________\n(^١) هو الحسن بن يحيى بن الجعد بن نشيط، العبدي، أبو علي، ابن أبي الربيع الجرجاني.\n(^٢) منصور -بن المعتمر- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٣) بسياق أطول، وفيه أنه سماه محمدًا.","vol":"17","page":140},{"text":"٩٣٢٦ - حدثنا عيسى بن أبي حرب الصفار البصري، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة (^١)، عن الأعمش، عن سالم ابن أبي الجعد، عن جابر قال: ولد لرجل من الأنصار ابن، فسماه محمدًا، فكرهنا أن نسميه به حتى نستأمره، فأتيناه فذكرنا ذلك له فأخبرناه به، فقال: \"أحسنتم، تسموا باسمي ولا تكتنوا بكنيتي\" (^٢).\nعيسى كان سيد البصرة.\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية شعبة عن الأعمش، ومسلم ساق إسنادها دون اللفظ.","vol":"17","page":141},{"text":"٩٣٢٧ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية (^١)، ويعلى ابن عبيد (^٢)، قالا: حدثنا الأعمش، عن سالم بن أبي الجعد، عن جابر ابن عبد الله، قال: قال النبي ﷺ: \"تسموا باسمي، ولا تكتنوا [بكنيتي] (^٣)؛ فإنما\n⦗١٤٢⦘ بعثت قاسمًا أقسم بينكم\" (^٤).\n_________\n(^١) أبو معاوية -محمَّد بن خازم- هو موضع الالتقاء.\n(^٢) ابن أبي أمية، الكوفِي، أبو يوسف، الطنافسي.\n(^٣) من نسختي (ل)، (م).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٥/ الطريق الثاني).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية أبي معاوية كاملة، ومسلم ساق إسنادها وذكر الجملة الثانية منها.","vol":"17","page":141},{"text":"٩٣٢٨ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا يعلى بن عبيد، عن الأعمش (^١)، بمثله (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٥).","vol":"17","page":142},{"text":"٩٣٢٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن منصور، عن سالم بن أبي الجعد، عن جابر، أن النبي ﷺ قال: \"تسموا باسمي، ولا تكتنوا بكنيتي\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\nتنبيه: هذا الحديث في نسختي (ل)، (م)، تأخر عن الذي بعده هنا.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية شعبة عن منصور، ومسلم ساق إسنادها دون المتن.","vol":"17","page":142},{"text":"٩٣٣٠ - حدثنا الصغاني، قال: أخبرنا أبو النضر، قال: أخبرنا شعبة (^١)، عن حصين، عن سالم بن أبي الجعد، عن جابر بن عبد الله،\n⦗١٤٣⦘ قال (^٢): قال النبي ﷺ: \"تسموا باسمي، ولا تكتنوا بكنيتي؛ فإني إنما بعثت قاسمًا أقسم بينكم\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) كلمة: (قال) ساقطة من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية شعبة عن حصين كاملة، ومسلم ذكر شطرها الأخير.","vol":"17","page":142},{"text":"٩٣٣١ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن قتادة، قال: سمعت سالم بن أبي الجعد، يحدث عن جابر بن عبد الله، قال: ولد لرجل من الأنصار غلام، فأراد أن يسميه القاسم (^٢)، فأبت الأنصار، فذكر ذاك (^٣) للنبي ﷺ، فقال: \"أحسنت الأنصار، تسموا باسمي، ولا تكتنوا بكنيتي\" (^٤).\nرواه غندر، عن شعبة، عن منصور، وحصين، وقتادة، وسليمان (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): يسموه، كلمة: (فأراد) عليها ضبة في نسخة (ل).\n(^٣) في نسختي (ل)، (م): ذلك.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٢٢)، وهذا الطريق عند مسلم برقم (٦).\nفوائد الاستخراج: تصريح قتادة بالسماع.\n(^٥) رواية غندر وصلها مسلم في صحيحه برقم (٧) من كتاب الآداب، باب النهي عن التكني بأبي القاسم.","vol":"17","page":143},{"text":"٩٣٣٢ - حدثنا زكريا بن يحيى بن أسد المروزي ببغداد، حدثنا سفيان ابن عيينة (^١)، عن أيوب، عن محمَّد بن سيرين، قال: سمعت أبا هريرة، يقول: قال أبو القاسم: \"تسموا باسمي، ولا تكتنوا (^٢) بكنيتي\" (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م)، وصحيح مسلم: (ولا تكنوا).\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب النهي عن التكني بأبي القاسم … (٣/ ١٦٨٤/ حديث رقم ٨).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب كنية النبي ﷺ (٦/ ٥٦٠/ حديث رقم ٣٥٣٩) وأطرافه في (١١٠، ٦١٨٨، ٦١٩٧، ٦٩٩٣).","vol":"17","page":144},{"text":"٩٣٣٣ - حدثنا أبو إسماعيل، وابن عميرة (^١)، قالا: حدثنا الحميدي، قال: حدثنا سفيان (^٢)، قال: حدثنا أيوب، بإسناده: قال النبي ﷺ بمثله (^٣) (^٤).\n_________\n(^١) هو بشر بن موسى بن صالح بن شيخ بن عميرة، أبو علي، الأسدي.\n(^٢) سفيان -بن عيينة- هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): مثله.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٣٢).","vol":"17","page":144},{"text":"٩٣٣٤ - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق، عن معمر، عن أيوب (^١)، عن ابن سيرين، عن أبي هريرة، عن\n⦗١٤٥⦘ النبي ﷺ، [مثله] (^٢) (^٣).\n_________\n(^١) أيوب -السختياني- هو موضع الالتقاء.\n(^٢) زيادة من نسخة (ل)، والحديث بكامله ساقط من نسخة (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٣٢).","vol":"17","page":144},{"text":"٩٣٣٥ - حدثنا سعيد بن مسعود المروزي، قال: حدثنا النضر ابن شميل (^١)، قال: حدثنا (^٢) هشام (^٣)، عن (^٤) ابن سيرين (^٥)، عن أبي هريرة، عن النبي ﷺ، مثل حديث أيوب (^٦).\n_________\n(^١) المازني، أبو الحسن، النحوي، البصري.\n(^٢) في نسخة (م): (قال ح وحدثنا هشام بن سيرين) وهو خطأ، وفي نسخة (ل) زيادة حرف (واو) قبل كلمة: (حدثنا هشام).\n(^٣) ابن حسان الأزدي القردوسي أبو عبد الله البصري.\n(^٤) سقط حرف (عن) وحرف الألف من (ابن سيرين)، فتحرف إلى: (هشام بن سيرين)، وهو خطأ. وانظر الإحالة قبل السابقة.\n(^٥) ابن سيرين هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣٣٢).","vol":"17","page":145},{"text":"<span data-type='title' id=toc-1231>بيان الترغيب في التسمية بأسماء الأنبياء والصالحين (^١)، وبيان الأسماء المرغوبات والتسمية بها</span>\n_________\n(^١) إلى هنا يقف عنوان الباب في نسختي (ل)، (م).","vol":"17","page":146},{"text":"٩٣٣٦ - حدثنا سعيد بن مسعود، والصغاني، وأبو أمية، قالوا: حدثنا زكريا ابن عدي (^١)، ح.\nوحدثنا هلال بن العلاء (^٢)، قال: حدثنا ابن أبي شيبة (^٣)، ح. وحدثنا هشام ابن علي بن هشام (^٤) بالبصرة، في بني حصن (^٥)، قال: حدثنا عمران بن ميسرة (^٦)،\n⦗١٤٧⦘ قالوا: حدثنا عبد الله بن إدريس (^٧)، قال: حدثنا أبي، عن سماك بن حرب، عن علقمة بن وائل، عن المغيرة بن شعبة، قال: بعثني رسول الله ﷺ إلى أهل نجران، فقالوا لي: إنكم تقرءون: ﴿يَاأُخْتَ هَارُونَ﴾ (^٨)، وقد تعلمون ما كان بين عيسى وموسى من السنين! قال: \"فهلا أخبرتهم أنهم كانوا يتسمون (^٩) بأنبيائهم والصالحين قبلهم\". وهذا لفظ عمران بن ميسرة.\nوحديث زكريا ابن عدي: قال: قال أهل نجران: قوله: ﴿يَاأُخْتَ هَارُونَ﴾، وقد كان بين موسى وعيسى من السنين ما كان، فلما قدمت على رسول الله ﷺ، ذكرت ذلك له، فقال: \"ألا أخبرتهم أنهم كانوا يتسمون بالأنبياء والصالحين قبلهم\" (^١٠).\n_________\n(^١) ابن رزيق بن إسماعيل -ويقال: زكريا ابن عدي بن الصلت بن بسطام- التيمي مولاهم، أبو يحيى، نزيل بغداد.\n(^٢) ابن هلال، الباهلي مولاهم، أبو عمر، الرقي.\n(^٣) ابن أبي شيبة -أبو بكر- هو موضع الالتقاء.\n(^٤) أبو علي، السيرافي.\n(^٥) في الأصل: (قال حدثني حصن) وعلى لفظ (حصن) ضبة، وما أثبته من نسختي (ل)، (م)، وفي كل النسخ نقطة بين الصاد والنون، ولكن الأولى بالسياق (حصن) بالصاد المهملة، وقد ذكر الطبري في تاريخه موضعًا بالبصرة يقال له: (بنو حصن).\nانظر تأريخ الطبري (٤/ ٤٦٦) و(٩/ ٤٨٥).\n(^٦) أبو الحسن، البصري، ت (٢٢٣) هـ.\nذكره ابن حبان في الثقات.\nووثقه الدارقطني، وابن حجر. =\n⦗١٤٧⦘ = انظر: الثقات (٨/ ٤٩٨)، وتهذيب التهذيب (٨/ ١٢٥، ١٢٦/ ترجمة ٢٤٧)، وتقريب التهذيب (٧٥٢ / ترجمة ٥٢٠٩).\n(^٧) عبد الله بن إدريس هو موضع الالتقاء.\n(^٨) سورة مريم، آية (٢٨).\n(^٩) في نسختي (ل)، (م): (يسمون).\n(^١٠) أخرجه مسلم في صحيحه -كتاب الآداب، باب النهي عن التكني بأبي القاسم … (٣/ ١٦٨٥/ حديث رقم ٩).\nفوائد الاستخراج: بيان سبب قدوم المغيرة إلى نجران، حيث بينت رواية أبي عوانة أن النبي ﷺ، قد أرسله إليهم.","vol":"17","page":146},{"text":"٩٣٣٧ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى (^١)، ح.\nوحدثنا الصغاني، قال: أخبرنا (^٢) عفان، قالا: حدثنا حماد بن سلمة (^٣)، عن ثابت (^٤)، عن أنس بن مالك، قال (^٥): أتيت النبي ﷺ بعبد الله ابن أبي طلحة، وهو يهنأ (^٦) بعيرًا له، فقال رسول الله ﷺ: هل معك تمر؟ قلت: نعم، فناولته تمرات، فألقاهن في فيه فلاكهن، ثم جمع لعابه، ثم (^٧) فغر فاه، فأوجره إياه، فجعل الصبي بتلمظ، فقال رسول الله ﷺ: \"حب الأنصار التمر\"، وحنكه، وسماه عبد الله (^٨).\n⦗١٤٩⦘ زاد أسد: بعيرا له وعليه عباءة.\n_________\n(^١) ابن إبراهيم، الأموي، المصري، المعروف بأسد السنة.\n(^٢) في نسختي (ل)، (م): حدثنا.\n(^٣) حماد بن سلمة هو موضع الالتقاء.\n(^٤) ابن أسلم البُناني.\n(^٥) ساقطة من نسختي (ل)، (م).\n(^٦) في الأصل: (يهنوا)، وما أثبته من نسختي (ل)، (م)، وصحيح مسلم، وهو الصواب وأصل (الهنء): الإصلاح والكفاية، ومنه (الهِنَاء)؛ لأنه يصلح الجربى. يقال: هنأت البعير أهنئوه وأَهنَئُة -لغتان-: إذا طلبته بالهناء، وهو القطران.\nانظر: غريب الحديث لأبي عبيد (٤/ ٧٩)، والمجموع المغيث (٣/ ٥١٢)، والنهاية (٥/ ٢٧٧).\n(^٧) في نسختي (ل)، (م): (و).\n(^٨) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود =\n⦗١٤٩⦘ = (٣/ ١٦٨٩/ حديث رقم ٢٢).","vol":"17","page":148},{"text":"٩٣٣٨ - و(^١) حدثنا محمَّد بن عبد الملك الواسطي، قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن عون (^٢)، عن ابن سيرين، عن أنس بن مالك، قال: كان ابنٌ لأبي طلحة شاكيًا، وإن أبا طلحة خرج، فجاء وقد قُبض الصبي، فلما رجع أبو طلحة قال: ما فعل ابني؟ قالت أم سليم: هو أسكن مما كان، فقربت العشاء، فتعشى ثم أصاب منها، فلما فرغ قالت: واروا الصبي، فلما أصبح أبو طلحة أتى النبي ﷺ فأخبره، فقال: أعرستم الليلة؟ قال: نعم، قال: اللهم بارك لهما في ليلتهما، فولدت غلاما، فقال لي: أبو طلحة: احمله حتى تأتي به النبي ﷺ. فأَتَى (^٣) به النبي ﷺ، وبعثت معي بتمرات، فأخذه النبي ﷺ، فقال: أمعه شيء؟ قالوا: نعم، تمرات، فأخذ [ها] (^٤) النبي ﷺ فمضغها، ثم أخذها من فيه، فجعلها في فيِّ الصبي ثم حنكه، وسماه عبد الله (^٥).\n_________\n(^١) حرف الواو ساقط من نسختي (ل)، (م).\n(^٢) ابن عون هو موضع الالتقاء.\n(^٣) الضبط من صحيح مسلم، والجملة التفات في الخطاب.\n(^٤) في الأصل: (فأخذ)، والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٢٦٢)، وهذا الطريق عند مسلم برقم (٢٣).","vol":"17","page":149},{"text":"٩٣٣٩ - حدثنا أحمد بن عبد الحميد الكوفي، ومحمد بن محرز كوفي (^١) بمصر، قالا: حدثنا أبو أسامة (^٢)، عن هشام بن عروة، عن أبيه (^٣)، عن أسماء بنت أبي بكر أنها حملت بعبد الله بن الزبير، قالت: فخرجت -لعلّهُ قال: وأنا مُتِمٌّ (^٤) - فأتيت المدينة، فنزلت بقباء، فولدته بقباء، ثم أتيت به رسول الله ﷺ، فوضعه في حَجْره (^٥)، ثم دعا بتمرة، فمضغها ثم تفل في فيه، فكان أول شيء دخل جوفه ريقُ رسول الله ﷺ، ثم حنكه بالتمرة، ثم دعا له وبّرك عليه، فكان أول مولود [ولد] (^٦) في الإِسلام.\nزاد الحارثي (^٧): ففرحوا به فرحًا شديدًا لأنهم قيل لهم: [إن] (^٨)\n⦗١٥١⦘ اليهود قد سحرتكم فلا يولد لكم (^٩).\n_________\n(^١) لعله: الضبي. ذكره ابن حبان في ثقاته (٩/ ٥٨).\n(^٢) أبو أسامة هو موضع الالتقاء.\n(^٣) ساقطة من نسخة (م).\n(^٤) يقال: امرأة مُتِمٌّ، للحامل إذا شارفت على الوضع، والتمام فيها وفي البدر بالكسر، وقد تفتح في البدر. النهاية (١/ ١٩٧). وهذه اللفظة في الصحيحين بدون شك.\n(^٥) الحجر -بفتح المهملة وكسرها: الثوب، والحضن. والمصدر بالفتح لا غير. انظر: النهاية (١/ ٣٤٢).\n(^٦) من نسختي (ل)، (م).\n(^٧) هو: أحمد بن عبد الحميد، شيخ أبي عوانة الأول في هذا الحديث، تقدمت ترجمتُه.\n(^٨) من نسختي (ل)، (م).\n(^٩) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩١/ حديث رقم ٢٦)، دون الزيادة.\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب هجرة النبي ﷺ وأصحابه إلى المدينة (٧/ ٢٤٨/ حديث رقم (٣٩٠٩) عن زكريا ابن يحيى، عن أبي أسامة، به، دون الزيادة أيضًا.\nوأخرجه في كتاب العقيقة من صحيحه، باب تسمية المولود غداة يولد … (٩/ ٥٨٧/ حديث رقم ٥٤٦٩) عن إسحاق بن نصر، عن أبي أسامة، به، وفيه الزيادة التي زادها الحارثي.\nفوائد الاستخراج:\n- زيادة: (ففرحوا به فرحا …)، وهي صحيحة، فقد أخرجها البخاري في صحيحه، كما سبق في تخريج الحديث.\n- وتابع الحارثي على هذه الزيادة زكريا ابن يحيى عن أبي أسامة، انظر تخريج الحديث.","vol":"17","page":150},{"text":"٩٣٤٠ - حدثنا أحمد بن إبراهيم أبو علي القهُسْتاني (^١)، قال: حدثنا عقبة بن مُكْرَم (^٢)، قال: حدثنا يونس بن بكير، قال: حدثنا هشام\n⦗١٥٢⦘ ابن عروة (^٣)، عن أبيه، عن عائشة، قالت: لمَّا ولد عبد الله بن الزبير، أتيت به النبي ﷺ، فتفل في فيه، فكان أول شيء دخل جوفه، فقال (^٤): هو عبد الله، وأنت أم عبد الله (^٥).\n_________\n(^١) القهستاني -بضم القاف والهاء وسكون السين المهملة، وفتح التاء المنقوطة من فوقها باثنتين، وفي آخرها نون - نسبة إلى قهستان، وهي ناحية بخراسان.\n(^٢) ابن عقبة بن مكرم، الضبي، أبو مكرم، الكوفي، ت (٢٣٤) هـ.\nقال أبو داوود: ليس به بأس. =\n⦗١٥٢⦘ = وقال محمَّد بن عبد الله الحضرمي (مطين): كان صدوقًا.\nوذكره ابن حجر تمييزًا وقال: صدوق.\nانظر: سؤالات الآجري (١٦٨/ ترجمة ١٦٠)، وتهذيب الكمال (٢٠/ ٢٢٦، ٢٢٧/ ترجمة ٣٩٨٩)، وتقريب التهذيب (٦٨٥/ ترجمة ٤٦٨٦).\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): وقال.\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩٠، ١٦٩١ / حدثنا رقم ٢٥) من طريق شعيب بن إسحاق، عن هشام بن عروة، عن أبيه، وفاطمة بنت المنذر، كلاهما عن عائشة، وأسماء ﵄، بسياق أطول من هذا. وفي (٣/ ١٦٩١، ١٦٩٢/ حديث رقم ٢٨) من طريق أبي خالد الأحمر، عن هشام بن عروة، عن أبيه، عن عائشة ﵂، مختصرًا.\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب هجرة النبي ﷺ وأصحابه إلى المدينة (٧/ ٢٤٨/ حديث رقم ٣٩١٠) من طريق أبي أسامة، عن هشام بن عروة، به، وأوله: (أول مولود ولد في الإِسلام عبد الله بن الزبير …).\nوليس في الصحيحين ذكر كنية عائشة، ﵂.\nفوائد الاستخراج: ذكر كنية عائشة ﵂.","vol":"17","page":151},{"text":"٩٣٤١ - حدثنا سعيد بن مسعود، والصغاني، قالا: حدثنا إسماعيل ابن الخليل، قال: حدثنا علي بن مسهر (^١)، قال: حدثنا هشام بن عروة، عن أبيه، عن أسماء بنت أبي بكر أنها هاجرت إلى رسول الله ﷺ، وهي حبلى بعبد الله بن الزبير، فوضعته بقباء، فلم ترضعه حتى أتت به النبي ﷺ، فأخذه فوضعه في حجره، فطلبوا له تمرة ليُحنكوه، حتى وجدوها، فحنكه بها، فكان أول شيء دخل بطنه ريق النبي ﷺ (^٢).\n_________\n(^١) علي بن مسهر هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩١/ حديث رقم ١٢٦ الطريق الثانية) عن أبي بكر بن أبي شيبة، عن خالد بن مخلد، عن علي بن مسهر، به.\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب هجرة النبي ﷺ، وأصحابه إلى المدينة (٧/ ٢٤٨/ عقب حديث رقم ٣٩٠٩) تعليقًا: قال: بعد أن ساق الحديث عن زكريا ابن يحيى، عن أبي أسامة، عن هشام بن عروة-: (تابعه خالد بن مخلد، عن علي بن مسهر ....)، به.\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية علي بن مسهر، وذكر الشيخان منها: (أنها هاجرت إلى رسول الله ﷺ وهي حبلى).","vol":"17","page":153},{"text":"٩٣٤٢ - حدثنا أيوب بن سافري (^١)، قال: حدثنا خالد بن مخلد (^٢)،\n⦗١٥٤⦘ قال: حدثنا علي بن مُسهِر، بإسناده، مثله عن أسماء (^٣).\n_________\n(^١) هو أيوب بن إسحاق بن إبراهيم بن سافري، أبو سليمان، البغدادي.\n(^٢) خالد بن مخلد هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): (عن أسماء مثله)، والحديث تقدم تخريجه، انظر الحديث رقم (٩٣٤١).","vol":"17","page":153},{"text":"٩٣٤٣ - حدثنا موسى بن سفيان الأهوازي، قال: حدثنا عيسى ابن جعفر الرازي (^١)، -قاضي الري- قال: حدثنا سفيان الثوري، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: كان رسول الله ﷺ يؤتى بالصبيان فيحنكهم (^٣).\nرواه ابن نمير، عن هشام، وأبو خالد الأحمر، ويونس بن بكير، عن هشام، كلاهما قالا: عن هشام بن عروة، عن أبيه، عن عائشة (^٤).\n⦗١٥٥⦘ رواه (^٥) محمَّد بن يحيى، عن عبد الله بن أبي شيبة، عن أبي خالد (^٦) الأحمر، عن هشام بن عروة، عن أبيه، عن عائشة قالت: جئنا بعبد الله ابن الزبير إلى النبي ﷺ يحنكه، فطلبنا تمرة، فعز علينا طلبها (^٧).\n_________\n(^١) كوفي سكن الري، ذكره الذهبي في وفيات (٢١١ - ٢٢٠) هـ.\nقال أبو زرعة: شيخ صالح صدوق.\nوقال أبو حاتم: صدوق.\nوذكره ابن حبان في ثقاته، وقال: ربما خالف.\nانظر: الجرح والتعديل (٦/ ٢٧٣ /ترجمة رقم ١٥١٤)، والثقات (٨/ ٤٩٢)، وتأريخ الإِسلام (حوادث ٢١١ - / ٢٢٠ ص ٣٣٤ / ترجمة ٣١٠).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩١/ حديث ٢٧).\nوأخرجه البخاري في صحيحه -كتاب الدعوات، باب الدعاء للصبيان بالبركة (١١/ ١٥١/ حديث ٦٣٥٥) وأطرافه في ٢٢٢، ٥٤٦٨، ٦٠٠٢).\n(^٤) هذا التعليق سياقه في نسختي (ل)، (م)، أخصر وأوضح، وهو كما يلي: (رواه ابن =\n⦗١٥٥⦘ = نمير، وأبو خالد الأحمر، ويونس بن بكير، عن هشام، فقال: عن أبيه، عن عائشة).\nوقد وصله مسلم في صحيحه عن أبي بكر بن أبي شيبة عن عبد الله بن نمير وأبي خالد الأحمر، برقم (٢٧) و(٢٨) من كتاب الآداب. وانظر الإحالة السابقة.\nوأما رواية يونس بن بكير فقد وصلها أبو عوانة، انظر الحديث رقم (٩٣٤٠). ولم أجدها في تحفة الأشراف.\n(^٥) في نسختي (ل)، (م): (روى).\n(^٦) في نسختي (ل)، (م): (قال حدثنا أبو خالد).\n(^٧) لم أقف على من وصله من طريق محمد بن يحيى، ووصله مسلم في صحيحه، من طريق ابن أبي شيبة، انظر تخريج الحديث رقم (٩٣٤١).","vol":"17","page":154},{"text":"٩٣٤٤ - حدثنا أحمد بن محمَّد بن موسى بن شبابان (^١) المكي، ومحمد ابن أحمد بن سعيد الواسطي (^٢)، قالا: حدثنا عبد الرحمن بن إبراهيم -دحيم- قال: حدثنا شعيب بن إسحاق (^٣)، عن هشام بن عروة، عن عروة\n⦗١٥٦⦘ ابن الزبير، و(^٤) فاطمة بنت المنذر بن الزبير، أنهما قالا: خرجت أسماء بنت أبي بكر حين هاجرت، وهي حبلى بعبد الله بن الزبير، فقدمت قباء، فنفست بعبد الله بن الزبير بقباء، ثم خرجت به حين نفست إلى النبي ﷺ ليحنكه، فأخذه رسول الله ﷺ منها، فوضعه في حَجْره، ثم دعا بتمرة. قال: قالت عائشة: فمكث ساعة يلتمسها قبل أن يجدها، فمضغها ثم بصقها في فيه، فإن أول شيء دخل بطنه لريق رسول الله ﷺ، قالت أسماء: ثم مسحه وصلى عليه، وسماه عبد الله، ثم جاء بعد، وهو ابن سبع سنين أو ثمان؛ ليبايع رسول الله ﷺ، وأمره بذلك الزبير، فتبسم رسول الله ﷺ حين رآه مقبلًا إليه، ثم بايعه (^٥).\nرواه (^٦) محمَّد بن الليث (^٧)، حدثنا جميل بن يزيد (^٨)، عن (^٩) شعيب ابن\n⦗١٥٧⦘ إسحاق (^١٠)، حدثنا هشام (^١١)، عن أبيه (^١٢)، عن عائشة قالت: أول مولود في الإِسلام عبد الله بن الزبير (^١٣)، وذلك أنّ اليهود قالوا وخَّذْنا أصحاب محمَّد ﷺ، يعني: سَحَرنا، فلا يولد لهم، فلما وُلد عبد الله جاءت به أمه في مهده، يعني في حَجره، يوم السابع، إلى النبي ﷺ، فكبر النبي ﷺ، وكبر المسلمون، ثم قال: يا عائشة، التمسوا لنا تمرة حتى نحنكه، قالت عائشة: فمكثنا ساعة نطلبها حتى أصبناها.\nوذكر الحديث وفي آخره: ثم مسح النبي ﷺ رأسه وبارك عليه (^١٤).\n_________\n(^١) في نسخة (م): (شبان).\n(^٢) أبو عبد الله بن كيسان.\nذكره ابن عسكر في تأريخ دمشق (١/ ٤١/ ترجمة ٥٨٩٨)، والذهبي في تأريخ الإِسلام -مجلد حوادث (٢٩١ - ٣٠٠ / ص ٢٤٩ / ترجمة ٣٧٤) - وذكرا بعض تلاميذه وشيوخه، ولم يذكرا شيئًا عن حاله.\n(^٣) شعيب بن إسحاق هو موضع الالتقاء.\n(^٤) حرف الواو ساقط من نسخة (م).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٤٠).\n(^٦) في نسختي (ل)، (م): روى.\n(^٧) يظهر أنه (محمَّد الليث المروزي) الذي روى عنه أبو عوانة عن عبدان، كما سيأتي برقم (٩٧٠٥) و(١٠٢٨٩)، وهو محمَّد بن الليث بن حفص بن مروزق القزاز، الإسكاف المروزي.\n(^٨) قال أبو حاتم: لا أعرفه، وقال الدارقطني: مجهول.\nانظر: الجرح والتعديل (٢/ ٥٢٠/ ت ٢٥١٤)، ولسان الميزان (٢/ ١٣٧/ ١٣٨/ ت ٥٩٤).\n(^٩) في نسختي (ل)، (م): حدثنا.\n(^١٠) ابن عبد الرحمن، الأموي مولاهم، البصري ثم الدمشقي.\n(^١١) ابن عروة بن الزبير بن العوام، الأسدي.\n(^١٢) عروة بن الزبير بن العوام، الأسدي، المدني.\n(^١٣) إلى هنا وقف بالحديث في نسختي (ل)، (م)، ثم قال: وذكر الحديث، وأما نسخة (هـ) فإن هذا الحديث في القسم الساقط من المصورة التي عندي.\n(^١٤) هذا الحديث لم أقف على من وصله عن محمد بن الليث، ووصله مسلم عن الحكم بن موسى، عن شعيب بن إسحاق، انظر تخريج الحديث رقم (٩٣٤٠). وفي هذا الحديث زيادتان على صحيح مسلم.\nالأولى: قوله: (وذلك أن اليهود قالوا-) وتقدم التنبيه على أنها في صحيح البخاري، انظر الحديث رقم (٩٣٣٩).\nالثانية: قوله: (يوم السابع)، وهذه الزيادة منكرة؛ راويها جميل بن زيد، مجهول، وقد خالف الثقات؛ فقد روى هذا الحديث عبد الرحمن بن إبراهيم (دحيم)، عند =\n⦗١٥٨⦘ = أبي عوانة هنا، والحكم بن موسى عند مسلم، وروايتهما كالروايات الصحيحة السابقة، التي فيها أن أول شيء دخل بطنه، هو ريق النبي ﷺ.","vol":"17","page":155},{"text":"٩٣٤٥ - حدثنا الحسن بن علي بن عفان [العامري] (^١)، وعبد الله ابن شاكر، قالا: حدثنا أبو أسامة (^٢)، عن بُريد بن عبد الله بن أبي بردة، عن أبي بردة (^٣)، عن أبي موسى، قال: وُلد لي غلام، فأتيت به [إلى] (^٤) النبي ﷺ، فسماه إبراهيم، وحنكه بتمرة (^٥).\n_________\n(^١) أبو محمَّد الكوفي، وما بين المعقوفتين من نسختي (ل)، (م).\n(^٢) أبو أسامة هو موضع الالتقاء.\n(^٣) قوله: (عن أبي بردة) سقط من نسخة (م)، وهو الحارث -ويقال: اسمه: عامر، ويقال: اسمه كنيته- بن أبي موسى الأشعري.\n(^٤) زيادة من نسختي (ل)، (م).\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩٠/ حديث رقم ٢٤).\nوأخرجه البخاري في صحيحه -كتاب العقيقة، باب تسمية المولود غداة يولد … (٩/ ٥٨٧/ حديث رقم ٥٤٦٧) وطرفه في (٦١٩٨).","vol":"17","page":158},{"text":"٩٣٤٦ - حدثنا أبو بكر بن إسحاق الصغاني (^١)، قال: حدثنا ابن أبي مريم، قال: حدثنا محمَّد بن مُطَرِّف -أبو غسان- قال: حدثنا أبو حازم، عن سهل بن سعد، قال: أتى بالمنذر بن أبي أسيد، إلى رسول الله ﷺ حين ولد،\n⦗١٥٩⦘ فوضعه النبي ﷺ على فخذه، وأبو أسيد جالس، فلها النبي ﷺ بشيء بين يديه، فأمَر أبو (^٢) أسيد بابنه، فاحتمِل من فخذ رسول الله ﷺ، فأقبلوه، فاستفاق رسول الله ﷺ، فقال: \"أين الصبي\"؟ فقال (^٣) أبو أسيد: أقلبناه يا رسول الله، قال: \"ما اسمه\"؟ قال: فلان، قال: \"لا، ولكن اسمه المنذر\"، فسمّاه يومئذ المنذر (^٤).\n_________\n(^١) أبو بكر إسحاق الصغاني هو موضع الالتقاء.\n(^٢) في الأصل: (أبا)، وهو خطأ، والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٣) في نسختي، ل، م: قال.\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩٢/ حديث رقم ٢٩).\nوأخرجه البخاري في صحيحه -كتاب الآداب، باب تحويل الاسم إلى اسم أحسن منه (١٠/ ٥٧٥/ حديث رقم ٦١٩١).","vol":"17","page":158},{"text":"<span data-type='title' id=toc-1232>بيان الأسماء المنهيات عن التسمية بها، وبيان العلة التي لها نهي [عنها] (^١)، والدليل على أن النهي عنها على الأدب</span>\n_________\n(^١) من نسختي (ل)، (م).","vol":"17","page":160},{"text":"٩٣٤٧ - حدثنا عباس بن محمَّد الدوري، قال: حدثنا روح ابن عبادة (^١)، قال: حدثنا ابن جريج، قال: أخبرني أبو الزبير: أنه سمع جابر بن عبد الله يقول: أراد النبي ﷺ أن ينهى عن أن يسمى ببركة، وبأفلح، وبيسار، وبنافع، وبنحو ذلك، ثم رأيته سكت بعدُ عنها، فلم يقل شيئًا، ثم قبض ﷺ ولم ينه عن ذلك، ثم أراد (^٢) عُمر أن ينهى عن ذلك، ثم تركها (^٣).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) في الأصل: (أراده)، والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب -باب كراهة التسمية بالأسماء القبيحة (٣/ ١٦٨٦/ حديث رقم ١٣).\nتنبيه: هذا الحديث يفيد أن النبي ﷺ لم ينه عن التسمية بالأسماء المذكورة، بينما الأحاديث التالية صريحة في أنه ﷺ قد نهى عنها، وقد سمع النووي ﵀ بين هذه النصوص، بأن معنى هذا الحديث: أنه أراد أن ينهى عنها في تحريم، فلم ينه، وأما النهي الذي هو لكراهة التنزيه؛ فقد نهى عنه في الأحاديث الباقية. أ. هـ.\n⦗١٦١⦘ = شرح النووي. (١٤/ ٣٤٥).","vol":"17","page":160},{"text":"٩٣٤٨ - حدثنا يوسف بن مُسَلَّم المصيصي (^١)، قال: حدثنا حجاج [بن محمد] (^٢)، قال: حدثني شعبة (^٣)، عن منصور، عن هلال بن يساف، عن الربيع بن عُمَيْلة، عن سمرة بن جندب: أن رسول الله ﷺ قال: \"لا تسم غلامك أفلح، ولا نجيحًا، ولا يسارًا، ولا رباحًا؛ فإنك إذا قلت: [أثمَّ هو\"؟ أو] (^٤): \"أثَمَّ فلان؟ قالوا: لا\" (^٥).\n_________\n(^١) هنا في الأصل نسبه إلى جده: مُسَلَّم، وفي نسختي (ل)، (م) نسبه إلى أبيه، فقال: يوسف بن سعيد المصيصي.\n(^٢) زيادة من نسختي (ل)، (م).\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) زيادة من نسختي (ل)، (م).\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب كراهة التسمية بالأسماء القبيحة (٣/ ١٦٨٦/ حديث رقم ١٢/ الطريق الثانية).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية شعبة، ومسلم ساق إسنادها دون المتن.","vol":"17","page":161},{"text":"٩٣٤٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن منصور، عن (^٢) هلال بن يساف، يحدث عن الربيع ابن عُمَيْلَة الفزاري، عن سمرة بن جندب، أن رسول الله ﷺ قال: \"لا تسم\n⦗١٦٢⦘ غلامك أفلح، ولا يسارًا، ولا رباحًا، ولا نجيحًا، فقال: أهو ها هنا؟ فيقال: لا\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): قال: سمعت.\n(^٣) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٣٤٨)، وهذا الطريق عند مسلم برقم (١٢).","vol":"17","page":161},{"text":"٩٣٥٠ - حدثنا هلال بن العلاء الرقي، قال: حدثنا حسين ابن عياش (^١)، قال: أخبرنا زهير (^٢)، قال: حدثنا منصور بن المعتمر، عن هلال بن يساف، عن ربيع بن عُمَيْلَة، عن سَمُرَةَ بن جندب، قال رسول الله ﷺ: \"إن أحب الكلام إلى الله ﷿: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، لا يضرك بأيهن بدأت، لا تسمين غلامك يسارًا، ولا رباحًا، ولا نجيحًا، ولا أفلح؛ فإنك تقول (^٣): \"أثَمَّ هو؟ فلا يكون، فيقول: لا\"، إنما هي (^٤) أربع فلا تَزِيْدنَّ عَلَيَّ (^٥).\n_________\n(^١) ابن حازم، السلمي مولاهم، أبو بكر، البَاجُدَّائي.\n(^٢) زهير -بن معاوية- هو موضع الالتقاء.\n(^٣) كلمة (تقول) ساقطة من نسخة (م).\n(^٤) في نسختي (ل)، (م)، وصحيح مسلم: (هن).\n(^٥) قوله: (فلا تزيدن علي) مشكول في نسخة (ل) بكسرة تحت الزاي، وفتحة فوق الدال. وفي نسخة (م) حركة فوق الدال بين الضمة والفتحة فقط. وأما الأصل فليس فيها ضبط، وهذا ضمن القسم الساقط من مصورة نسخة (هـ) التي عندي.\nوقال النووي: هو بضم الدال، ومعناه: الذي سمعته أربع كلمات، وكذا رويتهن =\n⦗١٦٣⦘ = لكم، فلا تزيدوا عليَّ في الرواية، ولا تنقلوا عني غير الأربع. أ. هـ. شرح النووي (١٤/ ٣٤٤). والحديثُ تقدم تخريجه، انظر الحديث رقم (٩٣٤٨).","vol":"17","page":162},{"text":"٩٣٥١ - حدثنا أحمد بن مسعود المقدسي، قال: حدثنا محمَّد ابن عيسى (^١)، قال: حدثنا جرير (^٢)، عن منصور، عن هلال بن يساف، عن الربيع بن عُمَيْلَة، عن سَمُرة بن جندب، قال: قال النبي ﷺ: \"لا تسمين غلامك يسارًا، ولا نجيحًا، ولا أفلح\" (^٣).\n_________\n(^١) ابن نجيح، البغدادي، أبو جعفر، ابن الطباع، نزيل أَذَنَة.\n(^٢) جرير -بن عبد الحميد- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٤٨).","vol":"17","page":163},{"text":"٩٣٥٢ - حدثنا الصغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا معتمر بن سليمان (^١)، قال: سمعت الركين (^٢)، يحدث عن أبيه، عن سَمُرة ابن جندب، قال: نهانا رسول الله ﷺ أن نسمي رقيقنا أربعة أسماء: أفلح، ورباحًا، ويسارًا، ونافعًا (^٣).\n[رواه جرير عن الركين] (^٤).\n_________\n(^١) معتمر بن سليمان هو موضع الالتقاء.\n(^٢) ابن الربيع بن عميلة الفزاري.\n(^٣) وصله مسلم في صحيحه -كتاب الآداب، باب كراهة التسمية بالأسماء القبيحة (٣/ ١٦٨٥/ حديث رقم ١٠).\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب كراهة التسمية بالأسماء القبيحة =\n⦗١٦٤⦘ = (٣/ ١٦٨٥ /حديث رقم ١١) عن قتيبة بن سعيد، عن جرير، به قال: قال رسول الله ﷺ: \"لا تسم غلامك رباحًا، ولا يسارًا، ولا أفلح، ولا نافعًا\".","vol":"17","page":163},{"text":"٩٣٥٣ - حدثنا علي بن حرب الطائي، قال: حدثنا محمَّد ابن عبيد (^١)، عن الأعمش، عن أبي سفيان (^٢)، عن جابر (^٣)، قال: قال النبي ﷺ: \"إن عشت إن شاء الله أن آمر أو أنهى أمتي أن لا يُسَمّوا: نافعًا، ولا أفلح، ولا بركة؛ لأن الرجل إذا جاء يقول: ثَمّ بركة؟ فيقول (^٤): لا\" (^٥).\nرواه الثوري، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ بمثله (^٦).\n_________\n(^١) ابن أبي أمية، الطنافسي، أبو عبد الله، الكوفي.\n(^٢) هو طلحة بن نافع، القرشي مولاهم، أبو سفيان، الواسطي، نزيل مكة.\n(^٣) جابر -بن عبد الله- هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): فيقولون.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٤٧).\nفوائد الاستخراج: ذكر لفظ النبي ﷺ، وأما الذي عند مسلم فمن لفظ الصحابي: (أراد النبي ﷺ أن ينهى …).\n(^٦) لم أقف على من أخرج هذه الرواية من مسند جابر، بل وجدتها من رواية جابر عن عمر بن الخطاب، أخرجها الترمذي في سننه -كتاب الاستئذان، باب ما يكره من الأسماء (٥/ ١٢٢/ حديث رقم ٢٨٣٥) قال: حدثنا محمَّد بن بشار.\nوأخرجها ابن ماجه في سننه -كتاب الأدب، باب ما يكره من الأسماء =\n⦗١٦٥⦘ = (٢/ ١٢٢٩/ حديث رقم ٣٧٢٩) قال: حدثنا أبو بكر.\nكلاهما عن أبي أحمد الزبيري، عن سفيان، به.\nقال الترمذي: (هذا حديث غريب، هكذا رواه أبو أحمد، عن سفيان، عن أبي الزبير، عن جابر، عن عمر، ورواه غيره عن سفيان، عن أبي الزبير، عن جابر، عن النبي ﷺ، وأبو أحمد ثقة حافظ، والمشهور عند الناس هذا الحديث عن جابر عن النبي ﷺ، وليس فيه عمر) اهـ.","vol":"17","page":164},{"text":"<span data-type='title' id=toc-1233>بيان الأسماء المكروهات، التي إذا سمي بها وجب تغييرها إلى الأسماء التي يستحسن [التسمية] (^١) بها، والعلة التي لها تكره</span>\n_________\n(^١) من نسختي (ل)، (م).","vol":"17","page":165},{"text":"٩٣٥٤ - حدثنا الدنداني موسى بن سعيد، قال: حدثنا مسدد، ح.\nوحدثنا أبو قلابة، قال: حدثنا أحمد بن حنبل (^١)، قالا: حدثنا يحيى ابن سعيد (^٢)، عن عبيد الله بن عمر، عن نافع (^٣)، عن ابن عمر، أن رسول الله ﷺ غَيّر اسم عاصية (^٤)، وقال (^٥): \"أنت جميلة\" (^٦).\n_________\n(^١) أحمد بن حنبل هو موضع الالتقاء في طريق أبي قلابة.\n(^٢) يحيى بن سعيد هو موضع الالتقاء في طريق الدنداني.\n(^٣) تكرر (نافع) في نسخة (م).\n(^٤) اختلف في هذه المرأة، فقيل هي امرأة عمر، وقيل هي ابنته، وسيأتي بيان ذلك في الحديث (٩٣٥٥)، و(٩٣٥٦).\n(^٥) في نسختي (ل)، (م): فقال.\n(^٦) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تغيير الاسم القبيح … =\n⦗١٦٦⦘ = (٣/ ١٦٨٦/ حديث رقم ١٤).","vol":"17","page":165},{"text":"٩٣٥٥ - حدثنا أيوب بن [إسحاق بن] (^١) سافري، قال: حدثنا الحسن الأشيب (^٢)، قال: حدثنا حماد بن سلمة، عن عبيد الله بن عمر، عن نافع، عن ابن عمر: أن امرأة كان يقال لها عاصية، فسمّاها رسول الله ﷺ جميلة (^٣).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) الحسن -بن موسى- الأشيب هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تغيير الاسم القبيح … (٣/ ١٦٨٧/ حديث رقم ١٥) عن أبي بكر بن أبي شيبة، عن الحسن بن موسى الأشيب، به وفيه أن هذه المرأة هي ابنة لعمر.","vol":"17","page":166},{"text":"٩٣٥٦ - حدثنا أبو بكر بن أبي الجحيم البصري (^١)، قال: حدثنا أبو عمر الحوضي، قال: حدثنا حماد بن سلمة (^٢)، بإسناده: أن أم عاصم امرأة عمر كان يقال لها عاصية، فسماها النبي ﷺ جميلة (^٣) (^٤).\n_________\n(^١) هو أبو بكر إبراهيم بن محمَّد بن إسحاق بن أبي الجحيم تقدم برقم (٣٧٠٣).\n(^٢) حماد بن سلمة هو موضع الالتقاء.\n(^٣) هي جميلة بنت ثابت بن أبي الأفلح، أخت عاصم، وأم عاصم بن عمر، تزوجها عمر سنة سبع فولدت له عاصمًا، ثم طلقها فتزوجها زيد بن حارثة.\nانظر طبقات ابن سعد (٨/ ٣٤٦)، وأسد الغابة (٧/ ٥٢ / ترجمة ٦٨٠٩)، والإصابة (٨/ ٤٠، ٤١ / ترجمة ٢٣١).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٥٥)، وهذا الطريق عند مسلم برقم (١٥) عن =\n⦗١٦٧⦘ = أبي بكر بن أبي شيبة -والحديث في مصنفه- عن الحسن بن موسى الأشيب، عن حماد بن سلمة، به: (أن ابنة لعمر كان يقال لها عاصية، فسماها رسول الله ﷺ: جميلة) وهذا يخالف رواية أبي عوانة، في أنها امرأة عمر.\nولكني فيما وقفت عليه من الكتب المؤلفة في الصحابة، وجدتهم يذكرون هذا الحديث في ترجمة جميلة امرأة عمر، حتى إن ابن الأثير -في أسد الغابة- أنكر الرواية التي تذكر بنت عمر!\nوكذلك الحافظ ابن حجر مال إلى أنها امرأة عمر، بعد أن قال: (وما مانع أن يغير اسم المرأة والبنت). ولم يشر هؤلاء إلى أن الحديث بلفظ: (ابنة عمر) في صحيح مسلم، بل عزوه إلى ابن أبي شيبة فقط.\nانظر: مصنف ابن أبي شيبة (٨/ ٤٧٥، حديث رقم ٥٩٤٥)، وطبقات ابن سعد (٨/ ٣٤٦)، وأسد الغابة (٧/ ٥٢، ٥٥/ ترجمة ٦٨٠٩ وترجمة ٦٨١٧)، والإصابة (٨/ ٤٠، ٤١، ٤٤، ٤٥ / ترجمة ٢٣ أو ترجمة ٢٥٤).","vol":"17","page":166},{"text":"٩٣٥٧ - حدثني مسرور بن نوح أبو بشر (^١)، قال: حدثنا إبراهيم ابن المنذر الحزامي (^٢)، قال: حدثني عبد الرحمن بن المغيرة (^٣)، قال: حدثني\n⦗١٦٨⦘ الدراوردي -يعني- عبد العزيز بن محمَّد (^٤)، عن عبيد الله بن عمر (^٥)، عن نافع، عن ابن عمر: أن كثير بن الصلت (^٦) كان اسمه قليلًا، فسماه رسول الله ﷺ: كثيرًا، وأن مطيع بن الأسود (^٧) كان اسمه: العاص، فسماه رسول الله ﷺ: مطيعًا، وأن أم عاصم بن عمر كان اسمها:\n⦗١٦٩⦘ عاصية، فسماها رسول الله ﷺ: جميلة، وكان يتفاءل بالاسم (^٨).\n_________\n(^١) الذهلي، الإسفراييني.\n(^٢) أبو إسحاق، المدني.\n(^٣) ابن عبد الرحمن بن عبد الله، الأسدي، الحزامي، أبو القاسم، المدني.\nذكره ابن حبان في الثقات.\nوقال الدارقطني وابن حجر: صدوق.\nوقال الذهبي: ثقة. =\n⦗١٦٨⦘ = انظر: الثقات (٨/ ٣٧٧)، والكاشف (٢/ ١٦٥ /ترجمة ٣٣٦٥)، وتهذيب التهذيب (٦/ ٢٤٨، ٢٤٩ / ترجمة ٥٤٧)، وتقريب التهذيب (٦٠٠ / ترجمة ٤٠٤١).\n(^٤) أبو محمَّد، الجهني مولاهم، المدني.\n(^٥) عبيد الله بن عمر هو موضع الالتقاء.\n(^٦) ابن معدي كرب، الكندي، أبو عبد الله.\nاختلف في صحبته، فقال ابن حجر في التقريب: \"وهم من جعله من الصحابة\" ولكنه في الإصابة جعله في القسم الثاني من حرف الكاف، في قسم من له رؤية، ثم ساق حديث أبي عوانة، وذكر أن فيه راويًا ضعيفًا، ثم قال: \"وله شاهد ذكره الفاكهي من رواية ميمون بن الحكم، عن محمَّد بن جعشم، عن ابن جريج، ولهذا ساغ ذكره في هذا القسم، فكأنه كان ولد قبل أن يهاجر أبوه، وهاجر به معه، ثم رجع إلى بلده، ثم هاجر كثير\" اهـ.\nانظر: الإصابة في تمييز الصحابة (٥/ ٣١٧/ ترجمة ٧٤٧٣)، وتقريب التهذيب (٨٠٨ / ترجمة ٥٦٥٠).\n(^٧) ابن حارثة بن نضلة، القرشيّ، العدوي، من مسلمة الفتح، مات في خلافة عثمان.\nانظر: الطبقات الكبرى (٥/ ٤٥٠)، وأسد الغابة (٥/ ١٩١، ١٩٢ /ترجمة ٤٩٤٧).\n(^٨) إسناد المصنف فيه مقال، كما يتبين من تراجم رواته والحديث هذا السياق، لم أقف على من أخرجه، وهو مركب من عدة أحاديث: أولها: حديث تغيير اسم كثير بن الصلت، ولم أقف على من أخرجه إلا ما ذكره الحافظ في الإصابة، انظر الحاشية ما قبل السابقة.\nثانيها: حديث تغيير اسم مطيع بن الصلت، فأخرجه مسلم في صحيحه - كتاب الجهاد، باب لا يقتل قرشي صبرا بعد الفتح (٣/ ١٤٠٩/ حديث رقم ٨٩) عن ابن نمير، عن أبيه، عن زكريا ابن أبي زائدة، عن عامر الشعبي، عن عبد الله ابن مطيع بن الأسود.\nوثالثها: حديث تغيير اسم عاصية، تقدم.\nورابعها: حديث (كان يتفاءل بالاسم)، لم أقف على من أخرجه بهذا اللفظ، لكن يشهد له ما أخرجه الطيالسي (٣٥٠/ حديث رقم ٢٦٩٠)، وأحمد (١/ ٢٥٧)، و(١/ ٤٠٣، ٤٠٤)، وابن حبان (١٣/ ١٣٩، ١٤٠/ حديث رقم ٥٨٢٥)، وغيرهم، من حديث ابن عباس، بلفظ: (كان رسول الله ﷺ يتفاءل ولا يتطير، ويعجبه الاسم الحسن) وصححه الشيخ الألباني في الصحيحة (٢/ ٤٢١، ٤٢٢ / حديث رقم ٧٧٧).","vol":"17","page":167},{"text":"٩٣٥٨ - حدثنا محمَّد بن يحيى النيسابوري، قال: حدثنا عبد الصمد ابن عبد الوارث (^١)، قال: حدثنا شعبة (^٢)، قال: أخبرنا عطاء بن أبي ميمونة: أنه\n⦗١٧٠⦘ سمع أبا رافع (^٣)، يحدث عن أبي هريرة، قال: اسم ميمونة أو زينب كان (^٤) برة، فسماها رسول الله ﷺ: [ميمونة أو] (^٥) زينب (^٦).\n_________\n(^١) ابن سعيد، العنبري مولاهم، أبو سهل، التنوري، البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) هو نفيع الصائغ، المدني، نزيل البصرة.\n(^٤) في نسختي (ل)، (م): كان اسم ميمونة أو زينب: برة.\n(^٥) من نسختي (ل)، (م).\n(^٦) أخرجه مسلم في صحيحه -كتاب الآداب، باب كراهة التسمية بالأسماء القبيحة (٣/ ١٦٨٧/ حديث رقم ١٧).\nوأخرجه البخاري في صحيحه -كتاب الآداب، باب تحويل الاسم إلى اسم أحسن منه (١٠/ ٥٧٥ / حديث رقم ٦١٩٢) من طريق محمَّد بن جعفر، عن شعبة، به وهو في الصحيحين بلفظ: (إن زينب …) بدون شك.","vol":"17","page":169},{"text":"٩٣٥٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا شعبة (^١)، بإسناده، مثله بالشك: ميمونة أو زينب (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٥٨).","vol":"17","page":170},{"text":"٩٣٦٠ - حدثنا أبو قلابة، قال: حدثنا عبيد الله بن معاذ ابن معاذ (^١)، قال: حدثني أبي، قال: حدثني شعبة، بإسناده: أن زينب كان اسمها: برة، فقيل: تزكي نفسها، فسماها رسول الله ﷺ: زينب (^٢).\n⦗١٧١⦘ كذا رواه غندر بلا شك (^٣).\n_________\n(^١) عبيد الله بن معاذ بن معاذ هو موضع الالتقاء. وقد تحرف في نسخة (م) إلى: (عبد الله بن معاذ).\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٥٨).\n(^٣) هذا التعليق موصول في الصحيحين من طريقه، انظر الحديث رقم (٩٣٥٨).","vol":"17","page":170},{"text":"٩٣٦١ - حدثنا الحارث بن أبي أسامة (^١)، قال: حدثنا أبو النضر هاشم بن القاسم (^٢)، قال: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن محمَّد بن عمرو بن عطاء، قال: سميت ابنتي برة، فقالت لي زينب بنت أبي سلمة: إن رسول الله ﷺ نهى عن هذا الاسم، وسميت: برة، فقال رسول الله ﷺ: \"لا تزكوا أنفسكم، الله أعلم بأهل البر منكم\". فقالوا: بم نسميها؟ فقال: \"تسموها (^٣) زينب (^٤) \".\n_________\n(^١) هو الحارث بن محمَّد بن أبي أسامة، أبو محمَّد، التميميّ، صاحب المسند.\n(^٢) أبو النضر هاشم بن القاسم هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م) وصحيح مسلم: (سموها).\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تغيير الاسم القبيح … (٣/ ١٦٨٧/ ١٦٨٨/ حديث رقم ١٩).","vol":"17","page":171},{"text":"٩٣٦٢ - حدثنا أبو جعفر أحمد بن عبد الحميد الكوفي، قال: حدثنا أبو أسامة (^١)، قال: حدثنا الوليد بن كثير، قال: حدثني محمَّد ابن عمرو بن عطاء، قال: حدثتني زينب بنت أم سلمة، قالت: كان اسمي برة، فسماني رسول الله ﷺ زينب. قالت (^٢): ودخلت عليه زينب بنت\n⦗١٧٢⦘ جحش واسمها: برة، فسماها: زينب (^٣).\n_________\n(^١) أبو أسامة -حماد بن أسامة- هو موضع الالتقاء.\n(^٢) في الأصل: (قال)، وما أثبته من نسختي (ل)، (م) وصحيح مسلم، وهو أصوب.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تغيير الاسم القبيح … (٣/ ١٦٨٧/ حديث رقم ١٨).","vol":"17","page":171},{"text":"٩٣٦٣ - حدثنا شعيب بن عمرو الدمشقي (^١)، قال: حدثنا سفيان ابن عيينة (^٢)، عن محمَّد بن عبد الرحمن -مولى آل طلحة- عن كريب (^٣)، عن ابن عباس، قال: خرج رسول الله ﷺ من عند جويرية (^٤)، وكان اسمها برة، فحول جويرية؛ وكره أن يقال: خرج من عند (^٥) برة، فخرج وهي (^٦) في مصلاها، ثم رجع إليها، فقال: \"لم تزلي في مصلاك هذا؟ \" قالت: نعم قال: \"قد قلت بعدك [أربع] (^٧) كلمات ثلاث مرات (^٨)، لو وزنت بما قلت لوزنتهن: سبحان الله وبحمده عدد\n⦗١٧٣⦘ خلقه، ورضا نفسه، وزنة عرشه، ومداد كلماته (^٩).\n_________\n(^١) أبو محمَّد، الضبعي، اسم جده: نضر، وقيل: سهل.\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) ابن أبي مسلم، مولى ابن عباس، أبو رشدين.\n(^٤) بنت الحارث، الخزاعية، من بني المصطلق، زوج النبي ﷺ.\n(^٥) في الأصل: (عنده) بزيادة حرف (هـ)، وهو خطأ، والتصويب من جميع النسخ وصحيح مسلم.\n(^٦) كلمة: (وهي) ساقطة من نسخة (م).\n(^٧) زيادة من نسختي (ل)، (م) وصحيح مسلم.\n(^٨) تكرر لفظ (مرات) في نسخة (م).\n(^٩) أخرجه مسلم في صحيحه -كتاب الآداب، باب استحباب تغيير الاسم القبيح … (٣/ ١٦٨٧/ حديث رقم ١٦) مختصرا، وأخرجه بطوله في كتاب الذكر والدعاء، باب التسبيح أول النهار وعند النوم (٤/ ٢٠٩٠/ حديث رقم ٧٩).","vol":"17","page":172},{"text":"٩٣٦٤ - حدثنا ابن أبي مسرة، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا محمَّد بن عبد الرحمن -مولى آل طلحة- عن كريب (^٢) أبي رشدين، قال: سمعت ابن عباس يقول: خرج النبي ﷺ من عند جويرية وكان اسمها برة، فسماها رسول الله ﷺ جويرية؛ وكره أن يقال: خرج من عند (^٣) برة (^٤).\n_________\n(^١) سفيان -بن عيينة- هو موضع الالتقاء.\n(^٢) في نسخة (م): (عن أبي كريب)، وهو خطأ.\n(^٣) انظر التعليق على هذه الكلمة في الحديث السابق برقم (٩٣٦٣).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٦٣).","vol":"17","page":173},{"text":"٩٣٦٥ - حدثنا الصغاني، قال: حدثنا شاذان (^١)، قال: أخبرنا سفيان (^٢)، عن محمَّد بن عبد الرحمن، عن كريب، عن ابن عباس، قال: كان اسم جويرية برة، فكان النبي ﷺ كره ذلك؛ فسماها: جويرية، كراهية أن\n⦗١٧٤⦘ يقال: خرج من عند برة (^٣).\n_________\n(^١) هو الأسود بن عامر، نزيل بغداد، أبو عبد الرحمن، ويقلب: شاذان.\n(^٢) سفيان -بن عيينة- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٦٣).","vol":"17","page":173},{"text":"٩٣٦٦ - حدثنا أبو قلابة، قال: حدثنا عبد الله بن معمر (^١)، قال: حدثنا غندر (^٢)، عن شعبة، عن محمَّد بن عبد الرحمن (^٣)، عن كريب، عن ابن عباس، قال (^٤): إن جويرية كان اسمها برة، فسماها رسول الله ﷺ جويرية (^٥).\n_________\n(^١) البصري.\n(^٢) هو محمَّد بن جعفر، الهذلي مولاهم، المعروف بـ (غندر).\n(^٣) محمَّد بن عبد الرحمن هو موضع الالتقاء.\n(^٤) كلمة: (قال) ساقطة من نسختي (ل)، (م).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٦٣).","vol":"17","page":174},{"text":"٩٣٦٧ - ز- حدثنا أبو داوود الحراني، قال: حدثنا سليمان ابن حرب، قال: حدثنا الأسود بن شيبان (^١)، قال: حدثنا خالد بن سمير (^٢)،\n⦗١٧٥⦘[أخبرنا بشير بن نهيك] (^٣) قال: حدثنا بشير (^٤)، أنه أتى رسول الله ﷺ وما\n⦗١٧٦⦘ اسمه بشير، وكان اسمه: زحم بن معبد، قال: قال رسول الله ﷺ: \"ما اسمك\"؟ [قال] (^٥): قلت: زحم. قال: \"بل أنت بشير\". قال: بينا أنا مع رسول الله ﷺ؛ إذ قال: \"يا ابن الخصاصية، ما أصبحت تنقم على الله\" (^٦) (^٧)؟. وذكر الحديث.\n_________\n(^١) السدوسي، أبو شيبان، البصري، ت (١٦٠) هـ.\nوثقه ابن معين، وأحمد، والعجلي، والنسائي، والذهبي، وابن حجر.\nانظر: الثقات للعجلي (٦٧/ ترجمة ٩٦)، وسنن النسائي (٤/ ٩٦/ حديث رقم ٢٠٤٨)، والجرح والتعديل (٢/ ٢٩٣، ٢٩٤/ ترجمة ١٠٧٧)، والكاشف (١/ ٨٠/ ترجمة ٤٢٤)، وتهذيب التهذيب (١/ ٢٩٦/ ترجمة ٦١٨)، وتقريب التهذيب (١٤٦/ ترجمة ٥٠٧).\n(^٢) بالتصغير، السدوسي، البصري.\nوثقه العجليّ، والنسائي. =\n⦗١٧٥⦘ = وذكره ابن حبان في ثقاته.\nوقال ابن حجر، صدوق يهم قليلًا.\nانظر: الثقات للعجلي (١٤٠/ ترجمة ٣٦٣)، والثقات لابن حبان (٤/ ٢٠٤)، وتهذيب الكمال (٨/ ٩٠، ٩١ / ترجمة ١٦٢٠)، وتقريب التهذيب (٢٨٧ / ترجمة ١٦٥٢).\nتنبيه: وقع في بعض المراجع، وفي بعض طبعات التقريب: (شمير) بالشين المعجمة، والصواب بالمهملة، كما نص على ذلك ابن مأكولا، والذهبي. انظر: الإكمال لابن ماكولا (٤/ ٣٧٢)، والمشتبه (٤٠١).\n(^٣) نهيك هو بفتح النون، وكسر الهاء، وسكون المثناة تحت، تليها كاف.\nانظر: الإكمال (١/ ٣٨٠، ٣٨١)، وتوضيح المشتبه (٩/ ١٣٠)، وتقريب التهذيب (١٧٣/ ترجمة ٧٣٣).\nوبشير بن نهيك هو أبو الشعثاء، السدوسي، ويقال: السلولي، البصري.\nوثقه ابن سعد، وأحمد، والعجلي، والنسائي، والذهبي، وابن حجر.\nوقال أبو حاتم: لا يحتج بحديثه.\nانظر: الطبقات الكبرى (٧/ ٢٢٣)، والثقات العجلي (٨٢ / ترجمة ١٥٨)، والجرح والتعديل (٢/ ٣٧٩، / ٣٨٠ ترجمة ١٤٧٧)، والكاشف (١/ ١٠٦/ ترجمة ٦٢٠) وتهذيب التهذيب (١/ ٤١٢، / ٤١٣ ترجمة ٨٧٠)، وهدي الساري (ص ٣٥٣)، وتقريب التهذيب (١٧٣/ ترجمة ٧٣٣).\nوهذا الراوي أثبته من إتحاف المهرة لابن حجر (٢/ ٦٢١، ٦٢٢ / حديث رقم ٢٤٠٢) ومن مصادر تخريج الحديث الآتي ذكرها.\n(^٤) في نسختي (ل)، (م): (حدثنا بشيرُ رسول الله ﷺ، وقد أتى النبي ﷺ وما اسمه بشير). =\n⦗١٧٦⦘ = وهو بشير بن معبد، ويقال: ابن زيد بن معبد، السدوسي، المعروف بـ (ابن الخصاصية) بخاء معجمة، وصادين مهملتين، وتحتانية مثناة، وينسب إليها فيقال: بشير بن الخصاصية صحأبي جليل انظر: معرفة الصحابة لأبي نعيم (٣/ ١٠٣/ ترجمة ٢٩٦)، والإصابة (٢/ ١٦٤/ ترجمة ٧٠١).\n(^٥) زيادة من نسختي (ل)، (م).\n(^٦) كلمة (على الله) ساقطة من نسختي (ل)، (م).\n(^٧) أخرجه أبو داوود في سننه -كتاب الجنائز، باب المشي في النعل بين القبور (٣/ ٥٥٤، ٥٥٥/ حديث رقم ٣٢٣٠)، والنسائي في سننه -كتاب الجنائز، باب كراهة المشي بين القبور في النعال السبتية (٤/ ٩٦/ حديث رقم ٢٠٤٨)، وابن ماجه في سننه- كتاب الجنائز، باب ما جاء في خلع النعلين في المقابر (١/ ٤٩٩، ٤٥٠ / حديث رقم ١٥٦٨)، والطيالسي في مسنده (١٥٣/ حديث رقم ١١٢٣، ١١٢٤)، وابن أبي شيبة في مصنفه (٣/ ٣٩٦)، وأحمد (٥/ ٨٣، ٨٤)، والبخاري في الأدب المفرد (٢/ ٢٤٤، ٢٩٣ / حديث رقم ٧٧٥ ورقم ٨٢٩)، وابن حبان في صحيحه (الإحسان ٧/ ٤٤١، ٤٤٢) حديث رقم ٣١٧٠)، والحاكم (١/ ٣٧٣) كلهم من طريق الأسود بن شيبان، به.\nوصححه الحاكم، ووافقه الذهبي، وأقره ابن حجر في الفتح (٣/ ٢٠٦).","vol":"17","page":174},{"text":"٩٣٦٨ - ز- حدثنا أبو عون محمَّد بن عمرو بن عون الواسطي، قال: حدثنا علي بن الحسن (^١)، قال: حدثنا علي بن غراب (^٢)، عن صالح بن حيان (^٣)،\n⦗١٧٨⦘ عن ابن بريدة (^٤)، عن أبيه (^٥): أن النبي ﷺ نهى أن يسمى\n⦗١٧٩⦘ كلبا (^٦) وكليبا (^٧).\n_________\n(^١) ابن سليمان، الحضرمي، واسطيّ الأصل، كوفي، يعرف بـ (أبي الشعثاء)، وكنيته: أبو الحسن، أو أبو الحسين.\n(^٢) الفزاري مولاهم، أبو الحسن، ويقال: أبو الوليد، الكوفي، القاضي، ويقال: هو علي بن عبد العزيز، وعلي بن أبي الوليد، ت (١٨٤) هـ.\nاختلف النقاد فيه، وجلُّهم على أنه: لا بأس به، ووصف بالتدليس والتشيع، وأدخله ابن حجر في الطبقة الثالثة من المدلسين، وقال في التقريب: صدوق، وكان يدلس ويتشيع، وأفرط ابن حبان في تضعيفه اهـ.\nانظر: الطبقات الكبرى (٦/ ٣٩١، ٣٩٢)، وتأريخ الدارمي (١٧٧/ ترجمة ٦٣٩)، والجرح والتعديل (٦/ ٢٠٠/ ترجمة ١٠٩٩)، وتهذيب التهذيب (٧/ ٣٢٤، ٣٢٦/ ترجمة ٦٠٢)، وتقريب التهذيب (٧٠٣ / ترجمة ٤٨١٧).\n(^٣) القرشيّ، ويقال: الفراسي، الكوفي.\nضعفه ابن معين، والبخاري -قال: فيه نظر- وأبو داوود، وابن حجر.\nوقال العجلي: جائز الحديث، يكتب حديثه، وليس بالقوي، وهو في عداد الشيوخ.\nوقال أبو حاتم: ليس بالقوي، هو شيخ.\nوقال النسائي: ليس بثقة.\nوقال ابن حبان: يروى عن الثقات أشياء لا تشبه حديث الأثبات، لا يعجبني الاحتجاج به إذا انفرد.\nوقال ابن عدي: عامة ما يرويه غير محفوظ. =\n⦗١٧٨⦘ = وقال الدارقطني: ليس بالقوي.\nانظر: تأريخ الدوري (٢/ ٢٦٣/ رقم ٣١٦٦)، والتأريخ الكبير (٤/ ٢٧٥/ ترجمة ٢٧٨٩)، والثقات للعجلي (٢٢٥/ ترجمة ٦٨٢)، والضعفاء للنسائي (١٣٥/ ترجمة ٣١١)، والجرح والتعديل (٤/ ٣٩٨/ ترجمة ١٧٣٩)، والمجروحين (٣٦٩)، والكامل (٤/ ٥٣، ٥٥/ ترجمة ٩٠٩)، والضعفاء للدارقطني (٢٤٦/ ترجمة ٢٨٩) وتقريب التهذيب (٤٤٤/ ٢٨٦٧).\n(^٤) هو سليمان، كما في إتحاف المهرة لابن حجر (٢/ ٥٦٠ / حديث رقم ٢٢٥٤).\nوهو سليمان بن بريدة بن الحصيب، المروزي، قاضيها، ت (١٠٥) هـ.\nوثقه ابن معين، والعجلي، وأبو حاتم، والذهبي، وابن حجر.\nوتكلم في سماعه هو وأخيه من أبيهما.\nوالصواب إثباته، فقد أدركا أباهما إدراكا بينا، فقد ولدا في بطن واحد، في عهد عمر بن الخطاب ﵁ وأبوهما مات سنة (٦٣) هـ، وقد انتقل إلى البصرة لما فتحت ثم انتقل إلى مرو فسكنها إلى أن مات.\nوقد اعتمد الشيخان رواية عبد الله بن بريدة عن أبيه، واعتمد مسلم رواية سليمان عن أبيه.\nانظر: الطبقات الكبرى (٤/ ٢٤١، ٢٤٢) و(٧/ ٢٢١)، وتأريخ الدارمي (١١٧/ ترجمة ٣٦١)، والثقات للعجلي (٢٠٠/ ترجمة ٦٠٤)، والجرح والتعديل (٤/ ١٠٢/ ترجمة ٤٥٨)، وتحفة الأشراف (٢/ ٦٩، ٩٣)، والكاشف (١/ ٣١١/ ترجمة ٢٠٩٢)، والإصابة (١/ ١٥١/ ترجمة ٦٢٩)، وتقريب التهذيب (٤٠٥/ ترجمة ٢٥٥٣).\n(^٥) هو بريدة بن الحصيب -بضم الحاء المهملة، وفتح الصاد المهملة- بن عبد الله =\n⦗١٧٩⦘ = ابن الحارث، الأسلمي صحابي مشهور. انظر: الطبقات الكبرى (٤/ ٢٤١، ٢٤٢)، والإكمال لابن ماكولا (٣/ ١٥٨).\n(^٦) في نسختي (ل)، (م): (أو).\n(^٧) أخرجه الطبراني في الكبير (٢/ ٢٣ / حديث رقم ١١٦٣) عن عبد الله ابن أحمد ابن حنبل، عن أبي الشعثاء علي بن الحسن، به.\nوإسناد هذا الحديث ضعيفٌ، من أجل: صالح بن حيان، وعنعنة علي ابن غراب.\nوهذا الحديث عزاه ابن حجر- في إتحاف المهرة (٢/ ٥٦٠ / حديث رقم ٢٢٥٤) - إلى الطبراني فقط!","vol":"17","page":177},{"text":"٩٣٦٩ - ز- حدثنا محمَّد بن حيويه (^١)، قال: حدثنا مسلم ابن إبراهيم، قال: حدثنا هشام (^٢)، عن قتادة (^٣)، عن عبد الله بن بريدة (^٤)، عن أبيه، أن النبي ﷺ كان لا يتطير من شيء، وكان إذا بعث عاملا سأل عن\n⦗١٨٠⦘ اسمه، فإن أعجبه اسمه، فرح به، ورؤي بشر ذاك (^٥) في وجهه، وإن كره اسمه، رؤي كراهية ذلك في وجهه، وإذا دخل قرية سأل عن اسمها، فإن أعجبه اسمها، فرح بها، ورؤي بشر ذلك في وجهه، وإن كره اسمها، رؤي كراهية ذلك في وجهه (^٦).\n_________\n(^١) حيويه: هو بفتح أوله، وضم المثناة تحت المشددة، وسكون الواو، وفتح المثناة تحت أيضًا، تليها هاء، وهو لقب لمحمد، وقيل: لقب لأبيه.\n(^٢) ابن أبي عبد الله -واسمه: سنبر، بمهملة ثم نون ثم موحدة، وزن جعفر- البصري، أبو بكر، الدستوائي.\n(^٣) ابن دعامة بن قتادة، السدوسي، أبو الخطاب، البصري.\n(^٤) ابن الحصيب، الأسلمي، سهل المروزي.\nوتقدم الكلام في سماعه من أبيه، في ترجمة أخيه سليمان، وأن الصواب إثباته.\n(^٥) في نسختي (ل)، (م): ذلك.\n(^٦) رجال إسناده ثقات، إلا أن قتادة مدلس وقد عنعنه، وقد نص البخاري أنه لا يعرف سماع قتادة من عبد الله بن بريدة. انظر التأريخ الكبير (٤/ ١٢/ ترجمة سليمان ابن الربيع العدوي برقم (١٧٩٧).\nوالحديث أخرجه أبو داوود في سننه -كتاب الطب، باب في الطيرة (٤/ ٢٣٦/ حديث رقم ٣٩٢٠)، والنسائي- في \"الكبرى\" كما في تحفة الأشراف (٢/ ٨٩/ حديث رقم ١٩٩٣)، وأحمد (٥/ ٣٤٧)، وابن خزيمة -كما في إتحاف المهرة لابن حجر (٢/ ٥٧٢، ٥٧٣ / حديث رقم ٢٢٨٦)، وابن حبان (الإحسان ١٣/ ١٤٢/ حديث رقم ٥٨٢٧) كلهم من طريق هشام، به.\nوسكت عليه أبو داوود، والمنذري.\nوصححه ابن خزيمة، وابن حبان، بإخراجهما له في صحيحيهما.\nوحسن إسناده الحافظ في الفتح.\nوقال الألباني: إسناده صحيح على شرط الشيخين.\nوقوله: (على شرط الشيخين)، فيه نظر؛ فإن الشيخين لم يخرجا لقتادة عن عبد الله بن بريدة، كما يتبين من تحفة الأشراف، وذلك لكونه يختلف في سماعه من عبد الله بن بريدة. =\n⦗١٨١⦘ = انظر: مختصر السنن للمنذري (٥/ ٣٧٩ / حديث رقم ٢٢٨٦)، وتحفة الأشراف (٢/ ٨٨، ٨٩ / حديث رقم ١٩٩٢ - ١٩٩٤)، وفتح الباري (١٠/ ٢١٥)، والسلسلة الصحيحة (٢/ ٤٠٠، ٤٠١/ حديث رقم ٧٦٢).","vol":"17","page":179},{"text":"<span data-type='title' id=toc-1234>باب أوضع الأسماء عنه الله وأكرهه، والدليل على أنه لا يجوز أن يتسمى أحد بشيء من أسماء الله ﷿</span>","vol":"17","page":181},{"text":"٩٣٧٠ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي (^١)، قال: حدثنا سفيان (^٢)، قال: حدثنا أبو الزناد (^٣)، عن الأعرج (^٤)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إن أخنع الأسماء عند الله ﷿، رجل تسمى بملك الأملاك\" (^٥).\n⦗١٨٢⦘ قال الحُميدي: أخنع: أذلّ (^٦)، رواه (^٧) أحمد بن حنبل (^٨)، عن عيينة. قال أحمد: سألت أبا عمرو (^٩) عن أخنع؟ قال (^١٠): أوضع.\nورواه الأشعثي عن ابن عيينة، فقال ابن عيينة: مثل شاهان شاه (^١١).\n_________\n(^١) الحميدي ساقط من نسخة (م).\n(^٢) ابن عيينة هو موضع الالتقاء.\n(^٣) هو عبد الله بن ذكوان.\n(^٤) هو عبد الرحمن بن هرمز.\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم التسمي بملك الأملاك، وبملك الملوك (٣/ ١٦٨٨/ حديث رقم ٢٠).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب أبغض الأسماء إلى الله (١٠/ ٥٨٨ / حديث رقم ٦٢٠٥ ورقم ٦٢٠٦) عن أبي اليمان، عن شعيب، عن أبي الزناد، به وعن ابن المديني عن سفيان، عن أبي الزناد، به.\n(^٦) تفسير الحميدي ليس عند مسلم، بل ولا في مسنده هو؛ فقد روى الحديث عن سفيان، به (٢/ ٤٧٨/ حديث رقم ١١٢٧)، ثم أتبعه بتفسير سفيان فقط.\n(^٧) في نسخة (م) تحرف إلى (وزاد).\n(^٨) روايته عند مسلم في هذا الحديث وهو في مسنده (٢/ ٢٤٤).\n(^٩) الشيباني، واسمه: إسحاق بن مرار -بكسر الميم وفتح الراء المخففة- اللغوي، النحوي، المشهور، ت (٢٠٦) هـ وقيل غير ذلك. انظر: تأريخ العلماء النحويين (٢٠٧، ٢٠٨/ ترجمة ٦٩)، وتاريخ بغداد (٦/ ٣٢٩ - ٣٣٢/ ترجمة ٣٣٧٣)، والإكمال لابن مأكولا (٧/ ٢٤٩)، وتوضيح المشتبه (٨/ ١١٦، ١١٧).\n(^١٠) في نسخة (م): فقال.\n(^١١) هذا المعلق وصله مسلم في صحيحه عن الأشعثي به.\nتنبيه: قال ابن حجر: \"وقد تعجب بعض الشراح من تفسير سفيان بن عيينة اللفظة العربية، باللفظة العجمية، وأنكر ذلك آخرون، وهو غفلة منهم عن مراده، وذلك أن (شاهان شاه) كان قد كثر التسمية به في ذلك العصر، ذنبه سفيان على أن الاسم الذي ورد الخبر بذمه لا ينحصر في ملك الأملاك، بل كل ما أدى معناه بأي لسان كان فهو مراد بالذم\" اهـ. الفتح (١٠/ ٥٩٠).","vol":"17","page":181},{"text":"٩٣٧١ - أخبرنا محمَّد بن حيويه، قال: حدثنا أبو اليمان (^١)، قال:\n⦗١٨٣⦘ أخبرنا شعيب، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة: أن رسول الله ﷺ قال: \"أخنى (^٣) اسم عند الله يوم القيامة، رجل تسمى ملك الأملاك\" (^٤).\n_________\n(^١) هو الحكم بن نافع، البهراني -بفتح الباء- الحمصي، مشهور بكنيته.\n(^٢) أبو الزناد هو موضع الالتقاء.\n(^٣) في الأصل ضبة على هذه الكلمة، وهي روية البخاري، وفي الحاشية: (أخنع) وعليها ضبة أيضًا، وهي رواية مسلم، فكأن الناسخ تردد فيها، لكن ذكر ابن حجر: أن أكثر الرواة عن شعيب بن أبي حمزة على لفظ: (أخنى) الفتح (١٠/ ٥٨٩).\nو(أخنى) من الخناء، وهو الفحش في القول، ويجوز أن يكون من أخنى عليه الدهر، إذا مال عليه وأهلكه. النهاية في غريب الحديث (٢/ ٨٦).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٧٠).","vol":"17","page":182},{"text":"٩٣٧٢ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: أغيظ رجل على الله يوم القيامة، وأخبثه، وأغيظه [عليه] (^٢)، رجل كان تسمى ملك الأملاك، لا ملك إلا الله (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) زيادة من نسختي (ل)، (م)، وصحيح مسلم.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم التسمي بملك الأملاك، وملك الملوك (٣/ ١٦٨٨/ حديث رقم ٢١).","vol":"17","page":183},{"text":"<span data-type='title' id=toc-1235>باب إباحة التكني (^١) قبل أن يولد للرجل، والمرأة، والصبيان (^٢)، والإباحة للرجل أن يقول لغير ولده: يا بني</span>\n_________\n(^١) في نسختي (ل)، (م): الكنى.\n(^٢) في نسخة (هـ): وللمرأة وللصبيان.","vol":"17","page":184},{"text":"٩٣٧٣ - حدثنا أحمد بن موسى بن أبي عمران المعدَّل (^١)، قال: حدثنا أبو خيثمة (^٢)، قال: حدثنا عفان، قال: حدثنا عبد الوارث (^٣)، عن أبي التيَّاع (^٤)، عن أنس، قال (^٥): كان رسول الله ﷺ أحسن الناس خلقا، وكان لي أخ يقال له: أبو عمير -قال: أحسبه قال: فطيما- فكان إذا جاء رسول الله ﷺ، فرآه، قال: \"أبا عمير، ما\n⦗١٨٥⦘ فعل النُّغير\" (^٦)؟. نُغَرًا: كان له يلعب به (^٧).\n_________\n(^١) في نسخة (م): (العدل)، وهو أبو العباس، البغدادي، الخياط، القنطري، ت (٢٨٢ هـ)، وثقه عبد الله بن أحمد بن حنبل، والدارقطني. انظر: تأريخ بغداد (٥/ ١٤٢، ١٤٣/ ترجمة ٢٥٧٥).\nو(المعدل) بضم الميم، وفتح العين والدال المشددة، اسم لمن عدل وزكي، وقبلت شهادته عند القضاة، الأنساب (٥/ ٣٤٠).\n(^٢) زهير بن حرب بن شداد، الحرشي مولاهم، النسائي، نزيل بغداد.\n(^٣) ابن سعيد، وهو موضع الالتقاء.\n(^٤) هو يزيد بن حميد الضبعي.\n(^٥) كلمة: (قال) ساقطة من نسختي (ل)، (م).\n(^٦) النغير تصغير النُّغَر، -بضمها، وفتح العين المعجمة- وجمعه: نُغْران، وفسره أنس -في الحديث التالي- بأنه عصفور.\nوذكر ابن حجر أنه جاء في بعض الطرق: أنه الصعو بوزن (العفو). وقال الأزهري، والجوهري، والزمخشري، وابن الأثير، وغيرهم: هو طائر يشبه العصفور، أحمر المنقار.\nانظر: الفائق (٤/ ٨)، والنهاية (٥/ ٨٦)، وشرح النووي (١٤/ ٣٥٤)، ولسان العرب (٦/ ٤٤٨٧)، وفتح الباري (١٠/ ٥٨٣، ٥٨٤).\n(^٧) أخرجه مسلم في صحيحه -كتاب الأدب، باب استحباب تحنيك المولود … (٣/ ١٦٩٢، ١٦٩٣/ حديث رقم ٣٠).\nوأخرجه البخاري في صحيحه -كتاب الآداب، باب الكنية للصبي، وقبل أن يولد للرجل (١٠/ ٥٨٢/ حديث رقم ٦٢٠٣)، عن مسدد، عن عبد الوارث، به.","vol":"17","page":184},{"text":"٩٣٧٤ - حدثنا محمَّد بن حيويه، قال: حدثنا مسلم (^١)، قال: حدثنا المثنى بن سعيد (^٢)، عن أبي التياح (^٣)، عن أنس، قال: كان النبي ﷺ يزور أم سليم، فيفاكه ابنا لها، يقول: \"يا أبا عمير، ما فعل النغير\"؟ لعصفور كان له (^٤).\n_________\n(^١) ابن إبراهيم، الفراهيدي مولاهم.\n(^٢) الضبعي، أبو سعيد، البصري، القسام، القصير.\n(^٣) أبو التياح هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٧٣).","vol":"17","page":185},{"text":"٩٣٧٥ - حدثنا أبو داوود الحراني، قال: حدثنا مسلم (^١)، بمثله (^٢).\n_________\n(^١) ابن إبراهيم، الفراهيدي مولاهم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٧٣).","vol":"17","page":186},{"text":"٩٣٧٦ - حدثنا يوسف بن مسلَّم، قال: حدثنا حجاج، قال: حدثني شعبة، ح. وحدثنا الصغاني، قال: أخبرنا أبو النضر (^١)، قال: حدثنا شعبة، عن أبي التياح (^٢)، قال: سمعت أنس بن مالك يقول: إن كان النبي ﷺ ليخالطنا، حتى يقول لأخ لي صغير: \"أبا عمير، ما فعل النغير\" (^٣)؟.\nقال حجاج: قال شعبة: والنغير: الطير.\n_________\n(^١) تحرف في نسخة (م) إلى (النضل).\n(^٢) أبو التياح هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٧٣).\nفوائد الاستخراج: تفسير شعبة لكلمة (النغير).","vol":"17","page":186},{"text":"٩٣٧٧ - حدثنا أبو داوود الحراني، قال: حدثنا أبو الوليد، قال: حدثنا شعبة، بإسناده (^١): كان النبي ﷺ يخالطنا [كثيرا] (^٢)، حتى أن قال لأخ لي صغير: \"يا (^٣) أبا عمير، ما فعل النغير\"؟ وحضرته (^٤)\n⦗١٨٧⦘ الصلاة، فنضحنا بساطا لنا، فصلى عليه، وصففنا خلفه (^٥).\n_________\n(^١) السابق برقم (٩٣٧٦) وموضع التقاء أبي عوانة فيه مع مسلم عند أبي التياح.\n(^٢) من نسختي (ل)، (م).\n(^٣) حرف النداء ساقط من نسختي (ل)، (م).\n(^٤) في نسختي (ل)، (م): وحضرت.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٧٣).\nتنبيه: -زيادة (وحضرته الصلاة …) جاءت عند مسلم في هذا الحديث لكن في كتاب الصلاة، باب جواز الجماعة في النافلة. (/ ١/ ٤٥٧ حديث رقم ٢٦٧)، من طريق عبد الوارث، عن أبي التياح، به.","vol":"17","page":186},{"text":"٩٣٧٨ - حدثنا علي بن إشكاب، قال: حدثنا الأنصاري (^١)، عن حميد (^٢)، عن أنس (^٣)، أن النبي ﷺ كان يدخل على أبي طلحة، وله (^٤) ابن من أم سليم يكنى أبا عمير، فربما مازحه النبي ﷺ، فدخل عليه يوما، فرآه حزينا؛ فقال: \"ما لي أرى أبا عمير حزينا\"؟ قالوا: مات نغره يا رسول الله، الذي كان يلعب به، فجعل النبي ﷺ يقول: \"يا (^٥) أبا عمير، ما فعل النغير\" (^٦)؟.\n_________\n(^١) هو محمَّد بن عبد الله بن المثنى، الأنصاري، البصري، القاضي، أبو عبد الله.\n(^٢) ابن أبي حميد، الطويل، أبو عبيدة، البصري.\n(^٣) أنس هو موضع الالتقاء.\n(^٤) تحرف في نسخة (م) إلى: (وهو).\n(^٥) حرف النداء ساقط من نسختي (ل)، (م).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣٧٣).","vol":"17","page":187},{"text":"٩٣٧٩ - حدثنا عبد الله بن محمَّد بن مروزق العتكي أبو محمَّد البصري (^١)،\n⦗١٨٨⦘ قال: حدثنا محمَّد بن عبيد (^٢)، قال: حدثنا أبو عوانة، عن الجعد أبي عثمان (^٣)، عن أنس بن مالك، قال: قال لي (^٤) رسول الله ﷺ: \"يا بُني\" (^٥).\nرواه محمَّد بن يحيى، عن أبي الوليد، عن أبي عوانة (^٦).\n_________\n(^١) ترجم له الخطيب فقال: (عبد الله بن محمَّد بن مروزق العتكي، حدث عن صفوان =\n⦗١٨٨⦘ = ابن المغلس، روى عنه محمَّد بن مخلد الدوري). اهـ. ولم يزد.\nتأريخ بغداد (١٠/ ٩٥/ ترجمة ٥٢١٥).\n(^٢) ابن حساب -بكسر الحاء وتخفيف السين المهملتين- الغبري، البصري، وهو موضع الالتقاء.\n(^٣) هو الجعد بن دينار اليشكري.\n(^٤) ساقطة من نسختي (ل)، (م).\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب جواز قوله لغير ابنه: يا بني (٣/ ١٦٩٣/ حديث رقم ٣١).\nفوائد الاستخراج: تسمية أبي عثمان.\n(^٦) هذا المعلق لم أقف على من أسنده عن محمَّد بن يحيى الذهلي، وهو من شيوخ المصنف، ورواه ابن سعد -في طبقاته (٢/ ٢٠) - عن أبي الوليد، وهو هشام ابن عبد الملك الطيالسي، عن أبي عوانة، وهو الوضاح اليشكري، به.","vol":"17","page":187},{"text":"٩٣٨٠ - حدثنا محمَّد (^١) بن عبد الملك الواسطي، قال: حدثنا يزيد\n⦗١٨٩⦘ ابن هارون (^٢)، قال: أخبرنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن المغيرة بن شعبة، قال: ما سأل رسولَ الله ﷺ أحدٌ عن الدجّال أكثر مما (^٣) سألته، فقال لي: \"أيْ بني وما ينصبك منه؟ إنه لا يضرك\" قلت: يا رسول الله، إنهم يقولون: إن معه جبال الخبز، وأنهار الماء، قال: \"هو أهون على الله من ذاك\" (^٤).\nلم يقل أحد في هذا الحديث: \"أي بني\"، غير (^٥) يزيد [بن هارون] (^٦).\n_________\n(^١) في الأصل ونسختي (ل)، (م): (أحمد)، وصوب في حاشية الأصل، ومضبب عليه في نسخة (ل).\n(^٢) يزيد بن هارون هو موضع الالتقاء.\n(^٣) في نسخة (م): (ما).\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب جواز قوله لغير ابنه: يا بني (٣/ ١٦٩٣/ حديث رقم ٣٢).\nوأخرجه البخاري في صحيحه -كتاب الفتن، باب ذكر الدجال (١٣/ ٨٦/ حديث رقم ٧١٢٢) من طريق إسماعيل بن أبي خالد، به.\n(^٥) في نسختي (ل)، (م): (إلا).\n(^٦) من نسختي (ل)، (م).","vol":"17","page":188},{"text":"٩٣٨١ - حدثنا علي بن حرب، وعمار بن رجاء، قالا: حدثنا محمَّد بن عبيد (^١)، قال: حدثنا إسماعيل بن أبي خالد (^٢)، عن قيس ابن أبي حازم، عن المغيرة بن شعبة، قال: ما سأل أحد رسول الله ﷺ عن\n⦗١٩٠⦘ الدجال أكثر مما سألته [أنا] (^٣)، فقال: \"ما ينصبك منه؟ ليس عليك منه بأس\". قلت: زعموا أن معه أنهارًا وطعامًا. قال: \"هو أهون منه؟ ليس عليك منه بأس\". قلت: زعموا أن معه أنهارا وطعاما. قال: \"هو أهون على الله من ذاك\" (^٤).\n_________\n(^١) يظهر أنه محمَّد بن عبيد بن أبي أمية، الطنافسي، الكوفي.\n(^٢) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٣) من نسختي (ل)، (م).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٨٠).","vol":"17","page":189},{"text":"٩٣٨٢ - حدثنا أبو البختري، قال: حدثنا أبو أسامة (^١)، قال: حدثنا إسماعيل، عن قيس، عن المغيرة، بمثله (^٢).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٨٠).","vol":"17","page":190},{"text":"٩٣٨٣ - ز- حدثنا الحسن بن أبي الربيع الجرجاني، قال: حدثنا عبد الرزاق، عن معمر، عن هشام بن عروة، عن أبيه، عن عائشة أنها قالت للنبي ﷺ: يا رسول الله، كل نسائك لها كنية غيري، فقال لها رسول الله ﷺ: \"اكتنى أنت أم عبد الله\" فكان (^١) يقال لها: أم عبد الله حتى ماتت [ولم تلد قط] (^٢).\n⦗١٩١⦘ رواه وكيع، عن هشام، بنحوه (^٣).\n_________\n(^١) في نسختي (ل)، (م): وكان.\n(^٢) من نسختي (ل)، (م) والحديث من زوائد أبي عوانة، وقد أخرجه أبو داوود في سننه - كتاب الأدب، باب في المرأة تكنى (٥/ ٢٥٣ / حديث رقم ٤٩٧٠)، وعبد الرزاق =\n⦗١٩١⦘ = في مصنفه (١١/ ٤٢/ حديث رقم ١٩٨٥٨)، وأحمد في مسنده (٦/ ١٠٧، ١٥١، ١٨٦، ٢٦٠)، والطبراني في الكبير (٢٣/ ١٨/ حديث رقم ٣٤)، من طريق عن هشام بن عروة، به. وإسناده صحيح.\n(^٣) وصله ابن ماجه -كتاب الأدب، باب الرجل يكنى قبل أن يولد له (٢/ ١٢٣١/ حديث رقم ٣٧٣٩) عن ابن أبي شيبة -وهو في مصنفه (٩/ ١٣/ حديث رقم ٦٣٤١) عن وكيع، عن هشام، عن مولى للزبير، عن عائشة.\nورواه أحمد في مسنده (٦/ ١٨٦، ٢١٣) عن وكيع. وأخرجه الطبراني في الكبير (٢٣/ ١٨/ حديث رقم ٣٨) من طريق وكيع، عن هشام، عن رجل من ولد الزبير، عن عائشة.\nوهذا الرجل لعله: عباد بن حمزة بن عبد الله بن الزبير، فقد روى ابن سعد في طبقاته (٨/ ٦٣، ٦٤)، والبخاري في الأدب المفرد (٢/ ٣٠٥، ٣٠٦/ حديث رقم ٨٥٠ ورقم ٨٥١) والطبراني في الكبير (٢٣/ ١٨/ حديث رقم ٣٧)، رووا هذا الحديث من طرق عن هشام بن عروة، عن عباد بن حمزة، عن عائشة.\nوقد نبه أبو داوود في سننه (٥/ ٢٥٣) على هذا الوجه للحديث، فقال: (ورواه أبو أسامة، عن هشام، عن عباد بن حمزة، وكذلك حماد بن سلمة، ومسلمة ابن قعنب، عن هشام، كما قال أبو أسامة) اهـ.","vol":"17","page":190},{"text":"٩٣٨٤ - ز- حدثنا موسى بن سعيد الدنداني، ويوسف القاضي، قالا: حدثنا مسدد، قال: حدثنا حماد بن زيد (^١)، عن هشام بن عروة، عن\n⦗١٩٢⦘ أبيه، عن عائشة أنها قالت: يا رسول الله، كل صواحبي لهن كنى غيري! قال: \"فاكتني بابنك عبد الله بن الزبير\". قال: وكانت (^٢) تكنى أم عبد الله حتى ماتت، رحمها الله (^٣).\n_________\n(^١) ابن درهم، الأزدي، أبو إسماعيل، البصري، ت (١٧٩) هـ.\n(^٢) في نسختي (ل)، (م): فكانت.\n(^٣) إسناده صحيح، وقد تقدم تخريجه، انظر الحديث رقم (٩٣٨٣).","vol":"17","page":191},{"text":"<span data-type='title' id=toc-1236>بيان السنة في تسمية الدواب</span>","vol":"17","page":193},{"text":"٩٣٨٥ - حدثنا سليمان بن سيف الحراني، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن أبي قلابة، عن أبي المهلب (^٢)، عن عمران بن حصين، قال: كانت العضباء (^٣) لرجل من بني عقيل (^٤)، وكانت من سوابق الحاج وذكر الحديث، قال: وحبس رسول الله ﷺ العضباء لرحله (^٥).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) اختلف في اسمه، فقيل: عمرو بن معاوية، وقيل: عبد الرحمن بن معاوية، وقيل غير ذلك.\n(^٣) العضباء علم لناقة رسول الله ﷺ، منقول من قولهم ناقة عضباء، وهي قصيرة اليد كذا قال الزمخشري وقال ابن الأثير: \"منقول من قولهم: ناقة عضباء، أي مشقوقة الأذن، ولم تكن مشقوقة الأذن\" انظر الفائق (٢/ ١٧٣)، والنهاية (٣/ ٢٥١).\n(^٤) لم أقف على تعيينه.\n(^٥) أخرجه مسلم في صحيحه -كتاب النذر، باب لا وفاء لنذر في معصية الله، ولا فيما لا يملك العبد (٣/ ١٢٦٣/ حديث رقم ٨ / الطريق الثاني).\nفوائد الاستخراج: زيادة: (وحبس رسول الله ﷺ العضباء لرحله).","vol":"17","page":193},{"text":"٩٣٨٦ - حدثنا أبو داوود الحراني، قال: حدثنا أبو زيد الهروي، قال: حدثنا شعبة (^١)، عن قتادة، عن أنس بن مالك، قال: كان فزع\n⦗١٩٤⦘ بالمدينة (^٢)، فاستعار رسول الله ﷺ فرسا كان لأبي طلحة -يقال له: مندوب- فركبه، فقال: \"ما رأينا من فزع، وإن وجدناه لبحرا\" (^٣).\nروى (^٤) أبو الأحوص (^٥)، عن أبي إسحاق (^٦)، عن عمرو بن ميمون، عن معاذ، قال (^٧): كنت رديف رسول الله ﷺ، على حمار يقال له: عفير (^٨).\n_________\n(^١) شعبة هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) قال ابن حجر: (أي خوف من عدو) اهـ. الفتح (٥/ ٢٤١).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في شجاعة النبي ﷺ (٣/ ١٨٠٣/ حديث رقم ٤٩) وأخرجه البخاري في صحيحه -كتاب الهبة، باب من استعار من الناس الفرس (٥/ ٢٤٠/ حديث رقم ٢٦٢) من طريق شعبة، به.\nوقوله ﷺ: \"وإن وجدناه لبحرا\"، قال فيه ابن حجر: (قال الأصمعي: يقال للفرس: بحر إذا كان واسع الجري، أو لأن جريه لا ينفد كما لا ينفد البحر) اهـ.\nالفتح (٥/ ٢٤١).\n(^٤) من نسختي (ل)، (م)، وفي الأصل: (رواه)، وما أثبتُّه أصوب؛ لأن هذا الحديث المعلق لا علاقة له بالحديث الذي قبله.\n(^٥) هو سلام بن سليم.\n(^٦) هو عمرو بن عبد الله، السبيعي.\n(^٧) كلمة (قال) ساقطة من نسختي (ل)، (م).\n(^٨) وصله مسلم في صحيحه -كتاب الإيمان، باب الدليل على أن من مات على التوحيد دخل الجنة قطعا (١/ ٥٨/ ٥٩/ حديث رقم ٤٩) قال: حدثنا أبو بكر بن أبي شيبة، حدثنا أبو الأحوص سلام بن سليم، عن أبي إسحاق، به وتمامه: قال: فقال: \"يا =\n⦗١٩٥⦘ = معاذ تدري ما حق الله على العباد … \" الحديث.\nوالبخاري في صحيحه -كتاب الجهاد، باب اسم الفرس والحمار (٦/ ٥٨ / حديث رقم ٢٨٥٦).\nوتحرف اسم الحمار في نسخة (ص) إلى (عمير).","vol":"17","page":193},{"text":"٩٣٨٧ - ز- حدثنا سليمان بن سيف [الحراني] (^١)، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا حماد بن سلمة (^٢)، قال: حدثنا ثابت (^٣)، عن أنس: أن العضباء كانت لا تسبق، فجاء أعرابي (^٤) على قعود (^٥) له، فسابقها فسبقها، فاشتد ذلك على أصحاب رسول الله ﷺ، فقال النبي ﷺ: \"إنه حق على الله ﷿، أن لا يرتفع شيء من الدنيا إلا وضعه\" (^٦).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) في الأصل ونسخة (ص): (حماد بن زيد)، والذي أثبته من نسختي (ل)، (م)، وهو موافق لصنيع المزي، ولكلام الحافظ ابن حجر. انظر: تحفة الأشراف (١/ ١١٩/ حديث رقم ٣٢٠)، والفتح (٦/ ٧٣).\n(^٣) ابن أسلم، البناني، أبو محمَّد، البصري.\n(^٤) قال ابن حجر: (لم أقف على اسم هذا الأعرابي بعد التتبع الشديد) اهـ. الفتح (٦/ ٧٤).\n(^٥) القعود من الإبل ما أمكن أن يركب، وأدناه أن يكون له سنتان، ثم هو قعود إلى أن يثني فيدخل في السنة السادسة، ثم هو جمل. النهاية (٤/ ٨٧).\n(^٦) إسناد أبي عوانة صحيح.\nوالحديث أخرجه البخاري في صحيحه -كتاب الجهاد، باب ناقة النبي ﷺ =\n⦗١٩٦⦘ = ٦/ ٧٣/ حديث رقم ٢٨٧٢)، من طريق زهير، عن حميد، عن أنس. ثم قال -أي البخاري-: طوَّله موسى -وهو ابن إسماعيل التبوذكي-، عن حماد، عن ثابت، عن أنس. ا. هـ.\nووصله أبو داوود في سننه -كتاب الأدب، باب في كراهية الرفعة في الأمور (٥/ ١٥١، ١٥٢/ حديث رقم ٤٨٠٢) قال: حدثنا موسى بن إسماعيل، عن حماد، به.","vol":"17","page":195},{"text":"٩٣٨٨ - ز- حدثنا أبو داوود الحراني، قال: حدثنا محمَّد ابن سليمان (^١)، قال: حدثنا زهير بن محمَّد المكي (^٢)، عن أبي بكر (^٣)، عن\n⦗١٩٧⦘ أنس بن مالك، قال: كان للنبي ﷺ غلام يسمى (^٤) قفيزا (^٥).\n_________\n(^١) ابن أبي داوود اسم جده سالم، وقيل: عطاء، وقيل: إن أبا داوود كنية أبيه، لا كنية جده- الحراني، أبو عبد الله، المعروف بـ (بومة)، (٢١٣) هـ.\n(^٢) التميميّ، أبو المنذر الخراساني، سكن الشام، ثم الحجاز، ت (١٦٢) هـ.\nاختلف أقوال النقاد فيه، وحاصلها أنه صدوق على أقل الأحوال، إلا أن رواية أهل الشام عنه غير مستقيمة، حتى قال أحمد: كأن الذي روى عنه أهل الشام زهير آخر، فقلب اسمه.\nوقال أبو حاتم: محله الصدق، وفي حفظه سوء، وكان حديثه بالشام أنكر من حديثه بالعراق؛ لسوء حفظه، فما حدث من كتبه فهو صالح، وما حدث من حفظه ففيه أغاليط.\nانظر: تاريخ الدارمي (١١٤/ ترجمة ٣٤٥)، ورواية ابن طهمان عن ابن معين (٣٠٠/ ترجمة ٩)، والتأريخ الكبير (٣/ ٤٢٧، ٤٢٨/ ترجمة ١٤٢٠)، والجرح والتعديل (٣/ ٥٨٩، ٥٩٠/ ترجمة ٢٦٧٥)، والكامل لابن عدي (٣/ ٢١٧، ٢٢٣/ ترجمة ٧١٤)، وتهذيب الكمال (٩/ ٤١٤ - ٤١٨/ ترجمة ٢٠١٧)، وميزان الاعتدال (٢/ ٨٤/ ترجمة ٢٩١٨)، وتقريب التهذيب (٣٤٢/ ترجمة ٢٠٦٠).\n(^٣) ابن عبيد الله بن أنس بن مالك. =\n⦗١٩٧⦘ = ذكره أبو أحمد الحاكم في الأسامي والكنى.\nوروى له الترمذي، والبخاري في الأدب المفرد.\nوقال ابن حجر: مجهول الحال.\nانظر: الأسامي والكنى (٢/ ٢٥٨/ ترجمة ٧٧٠).\n(^٤) في نسخ (ل)، (م): اسمه.\n(^٥) إسناد المصنف ضعيف.\nوقال ابن ناصر الدين: (علقه ابن مندة، وأبو نعيم، في كتابيهما في الصحابة، ووصله أبو القاسم يحيى بن علي الحضرمي، في كتابه: المؤتلف والمختلف، فقال: حدثنا القاضي أبو الطاهر، حدثنا يحيى بن صاعد، حدثنا سليمان بن سيف، حدثنا محمَّد بن سليمان الحراني، حدثنا زهير بن محمَّد، عن أبي بكر، عن أنس، …) الخ.\nوذكر ابن حجر أن ابن شاهين أخرجه في الصحابة، وكذلك ابن مندة، وقال: تفرد به محمَّد بن سليمان الحراني، عن زهير.\nقال ابن حجر: (وهو ضعيف، وفي شيخه مقال، وهو من زيادات أبي عوانة على مسلم، وقد ضبطه عبد الغني بن سعيد بقاف وفاء، وآخره زاي، بوزن عظيم) اهـ.\nانظر: المؤتلف والمختلف للدارقطني (٤/ ١٨٥٠)، والإكمال لابن ماكولا (٧/ ٦٩)، وأسد الغابة (٤/ ٤١٠)، والإصابة (٥/ ٢٤٥) وتحرف فيها (عن أبي بكر بن عبيد الله بن أنس، عن أنس قال) إلى (عن أبي بكر بن عبد الله بن أنس قال).","vol":"17","page":196},{"text":"<span data-type='title' id=toc-1237>بيان النهي عن سب الدهر، والدليل على أنه اسم لله، لا يسمى به شيء من الأشياء</span>","vol":"17","page":198},{"text":"٩٣٨٩ - حدثنا محمَّد بن إسماعيل السلمي، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة (^١)، عن الزهريّ، عن سعيد بن المسيب، عن أبي هريرة، قال: قال رسول الله ﷺ: قال الله ﷿: يؤذيني ابن آدم، يسب الدهر، وأنا الدهر، بيدي الأمر، أقلب الليل والنهار (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الآدب، باب النهي عن سب الدهر (٣/ ١٧٦٢/ حديث رقم ٢).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب سورة الجاثية (٨/ ٥٧٤ / حديث رقم ٤٨٢٦).\nفوائد الاستخراج: بيان أن سفيان هو ابن عيينة.","vol":"17","page":198},{"text":"٩٣٩٠ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، عن معمر، عن الزهريّ، عن ابن المسيب، عن أبي هريرة، عن النبي ﷺ قال: قال الله ﷿: يؤذيني ابن آدم، يقول: يا خيبة الدهر، فلا يقولن أحدكم: يا خيبة الدهر؛ فإني أنا الدهر، أقلب ليله ونهاره، فإذا\n⦗١٩٩⦘ شئت قبضتهما (^٣).\n_________\n(^١) في نسختي (ل)، (م)، ذكر باسمه: إسحاق بن إبراهيم الصنعاني.\n(^٢) عبد الرزاق هو موضع التقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٨٩)، وهذا الطريق عند مسلم برقم (٣).","vol":"17","page":198},{"text":"٩٣٩١ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، قال: أخبرنا (^٢) يونس بن يزيد، عن ابن شهاب، قال: أخبرني (^٣) أبو سلمة بن عبد الرحمن، قال: قال أبو هريرة: سمعت رسول الله ﷺ يقول: \"قال الله: يسب ابن آدم الدهر، وأنا الدهر، بيدي الليل والنهار\" (^٤).\n_________\n(^١) ابن وهب هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) في نسختي (ل)، (م): أخبرني.\n(^٣) في نسختي (ل)، (م): وأخبرني.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٨٩)، وهذا الطريق عند مسلم برقم (١).","vol":"17","page":199},{"text":"٩٣٩٢ - حدثنا ابن عزيز (^١)، قال: حدثني سلامة (^٢)، عن (^٣) عقيل، عن الزهريّ (^٤): أن أبا سلمة بن عبد الرحمن حدثه، أن أبا هريرة قال: كان رسول الله ﷺ يقول: \"قال الله ﷿\" بمثله (^٥).\n_________\n(^١) في نسختي (ل)، (م) ذكر باسمه: محمَّد بن عزيز الأيلي.\n(^٢) ابن روح بن خالد، أبو روح، الأيلي، أبو خربق، وقيل: أبو روح.\n(^٣) في نسخة (م): (بن)، وهو خطأ.\n(^٤) الزهريّ هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٨٩).","vol":"17","page":199},{"text":"٩٣٩٣ - حدثنا أبو بكر الرازي (^١)، قال: حدثنا خالد بن مخلد (^٢)، قال: حدثنا مغيرة (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة: أن النبي ﷺ قال: \"لا يقولن أحدكم: يا خيبة الدهر؛ فإن الله هو الدهر\" (^٤).\n_________\n(^١) هو محمَّد بن زياد بن معروف، نزيل جرجان، ت (٢٥٧) هـ.\n(^٢) القطواني، أبو الهيثم، البجلي، مولاهم، الكوفي ت (٢١٣) هـ.\n(^٣) ابن عبد الرحمن بن خالد، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه، باب النهي عن سب الدهر (٤/ ١٧٦٣/ حديث رقم ٤).","vol":"17","page":200},{"text":"٩٣٩٤ - حدثنا الميموني (^١)، والجشاش (^٢)، قالا: حدثنا سعيد ابن داوود الزنبري (^٣)، قال: حدثنا مالك (^٤)، عن أبي الزناد (^٥)، عن الأعرج، عن أبي هريرة: أن النبي ﷺ قال: \"لا يقولن أحدكم: يا خيبة الدهر، فإن الله هو الدهر\" (^٦).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون، الجزري.\n(^٢) بفتح الجيم، والشين المعجمة المشددة، بعدها ألف ثم شين معجمة، وهو إبراهيم بن الوليد بن أيوب، أبو إسحاق، الجشاش، ت (٢٧٢) هـ.\n(^٣) أبو عثمان، المدني، سكن بغداد، وقدم الري.\n(^٤) ابن أنس بن مالك بن أبي عامر، الأصبحي، أبو عبد الله، المدني، الفقيه، إمام دار الهجرة، رأس المتقنين، كبير المتثبتين، حتى قال البخاري: أصح الأسانيد كلها: مالك عن نافع عن ابن عمر ت (١٧٩) هـ. تقريب التهذيب (٩١٣/ ترجمة ٦٤٦٥).\n(^٥) أبو الزناد هو موضع التقاء أبي عوانة مع مسلم.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٣٩٣).","vol":"17","page":200},{"text":"٩٣٩٥ - حدثنا أحمد بن الفضل العسقلاني (^١)، قال: حدثنا آدم ابن أبي إياس (^٢)، عن ورقاء (^٣)، عن أبي الزناد (^٤)، بإسناده، مثله (^٥).\n_________\n(^١) عسقلان الشام، المروزي، أبو جعفر، الصائغ.\n(^٢) هو آدم بن عبد الرحمن -ويقال: ناهية- بن محمَّد بن شعيب، الخراساني، أبو الحسن، العسقلاني.\n(^٣) ابن عمر بن كليب، اليشكري -ويقال: الشيباني- أبو بشر، الكوفي.\n(^٤) أبو الزناد هو موضع التقاء أبي عوانة مع مسلم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٣٩٣).","vol":"17","page":201},{"text":"٩٣٩٦ - حدثنا الصغاني، قال: حدثنا عبد الله بن بكر السهمي (^١)، قال: أخبرنا (^٢) هشام بن حسان (^٣)، عن محمَّد بن سيرين، عن أبي هريرة، قال: قال النبي ﷺ: \"لا تسبوا الدهر؛ فإن الله هو الدهر\" (^٤).\n_________\n(^١) الباهلي، أبو وهب، البصري، نزيل بغداد.\n(^٢) في نسختي (ل)، (م): حدثنا.\n(^٣) هشام بن حسان هو موضع التقاء أبي عوانة مع مسلم.\n(^٤) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب النهي عن سب الدهر (٤/ ١٧٦٣/ حديث رقم ٥).\nفوائد الاستخراج: تعيين مهملين في إسناد مسلم، وهما: هشام بن حسان، ومحمد ابن سيرين.","vol":"17","page":201},{"text":"<span data-type='title' id=toc-1238>بيان النهي عن أن يسمى العنب الكرم، ولإباحة أن يسمى العنب حبلة (^١)، والنهي عن قول الرجل: الكرم</span>\n_________\n(^١) سيأتي ضبطها، انظر الحديث رقم (٩٤٠٥).","vol":"17","page":202},{"text":"٩٣٩٧ - أخبرنا (^١) إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة، قال (^٣): قال النبي ﷺ: \"لا يسبُّ أحدكم الدهر، فإن الله هو الدَّهر، ولا يقولَنَّ أحدكم للعنب، الكرم (^٤)، فإن الكرم:\n⦗٢٠٣⦘ الرجل المسلم\" (^٥).\n_________\n(^١) في النسخ الثلاث الأخرى: حدثنا.\n(^٢) عبد الرزاق هو موضع التقاء أبي عوانة مع مسلم.\n(^٣) ساقطة من نسختي (ل)، (م).\n(^٤) الكرم هو بفتح الكاف وإسكان الراء، وذكر العلماء عدة أسباب للنهي عن تسمية العنب كرما، منها:\nأن العنب سمي كرما لأن الخمر التي تتخذ منه تحث على السخاء والكرم، فكره النبي ﷺ أن يسمى الخمر باسم مأخوذ من الكرم، وقال: \"إنما الكرم: الرجل المسلم\"، أي: إنما المستحق للاسم المشتق من الكرم الرجل المسلم.\nومنها: أن المراد بالنهي تأكيد تحريم الخمر بمحو اسمها، ولأن في تبقية هذا الاسم لها تقريرا لما كانوا يتوهمونه من تكرُّم شاربها، فنهى عن تسميتها كرما، وقال: إنما الكرم قلب المؤمن لما فيه من نور الإيمان وهدي الإِسلام.\nومنها: أن السبب في النهي أنه لما حرمت عليهم الخمر، وكانت طباعهم تحثهم =\n⦗٢٠٣⦘ = على الكرم، كره ﷺ أن يسمى هذا المحرم باسم تهيج طباعُهم إليه عند ذكره، فيكون ذلك كالمحرك لهم.\nانظر: الفائق للزمخشري (٣/ ٢٥٦، ٢٥٧)، والنهاية (٤/ ١٦٧)، وفتح الباري (١٠/ ٥٦٧، ٥٦٨).\n(^٥) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب كراهية تسمية العنب كرما (٤/ ١٧٦٣/ حديث رقم ٦).","vol":"17","page":202},{"text":"٩٣٩٨ - حدثنا سعيد بن مسعود، قال: حدثنا النضر بن شميل، ح.\nوحدثنا الصغاني، قال: حدثنا عبد الله بن بكر السهمي، قالا: أخبرنا (^١) هشام بن حسان (^٢)، عن محمَّد بن سيرين، عن أبي هريرة، قال (^٣)، قال رسول الله ﷺ: \"لا تسموا العنب الكرم، فإن الكرم الرجل المسلم\".\nزاد ابن بكر: \"ولا تسبوا الدهر؛ فإن الله هو الدهر\" (^٤).\n_________\n(^١) في نسختي (ل)، (م): حدثنا.\n(^٢) هشام بن حسان هو موضع التقاء أبي عوانة مع مسلم.\n(^٣) ساقطة من نسختي (ل)، (م).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (٨) دون زيادة ابن بكر، وهي غير موجودة في نسخة (هـ).\nفوائد الاستخراج:\n١ - تعيين مهملين، وهما: هشام بن حسان، ومحمد بن سيرين. =\n⦗٢٠٤⦘ = ٢ - زيادة: ولا تسبوا الدهر.","vol":"17","page":203},{"text":"٩٣٩٩ - حدثنا محمَّد بن زياد الرازي، حدثنا خالد بن مخلد، قال: حدثنا مغيرة (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال (^٢): قال رسول الله ﷺ: \"لا يقل أحدكم: الكرم؛ إنما الكرم الرجل المسلم\" (^٣).\n_________\n(^١) ابن عبد الرحمن بن خالد، هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (٩).\nتنبيه: هذا الحديث سقط من نسخة (هـ)، وسقط من نسخة (م) هو وخمسة أحاديث بعده.","vol":"17","page":204},{"text":"٩٤٠٠ - حدثنا أبو علي الزعفراني (^١)، قال: حدثنا شبابة (^٢)، قال: حدثنا ورقاء (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا يقولن أحدكم: الكرم، فإنما الكرم: الرجل المسلم\" (^٤).\n_________\n(^١) هو: الحسن بن محمَّد أبو علي الزعفراني.\n(^٢) ابن سوار، الفزاري مولاهم، أبو عمرو المدائني.\n(^٣) ورقاء هو موضع التقاء أبي عوانة مع مسلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (٩).","vol":"17","page":204},{"text":"٩٤٠١ - حدثنا الربيع بن سليمان، وبحر بن نصر، قالا: حدثنا ابن وهب، قال: حدثنا الليث بن سعد، عن جعفر بن ربيعة (^١)، عن عبد الرحمن\n⦗٢٠٥⦘ الأعرج (^٢)، عن أبي هريرة، عن رسول الله ﷺ، بمثله (^٣).\n_________\n(^١) ابن شرحبيل بن حسنة، الكندي، أبو شرحبيل، المصري، ت (١٣٦) هـ.\n(^٢) عبد الرحمن الأعرج هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (٩).","vol":"17","page":204},{"text":"٩٤٠٢ - حدثنا محمَّد بن حيويه، قال: حدثنا أبو اليمان، قال: أخبرنا (^١) شعيب، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال (^٣): قال رسول الله ﷺ: \"لا يقل أحدكم: الكرم؟ إنما الكرم الرجل المسلم\" (^٤).\n_________\n(^١) في نسخة (ل): حدثنا.\n(^٢) أبو الزناد هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٣) ساقطة من نسخة (م).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧).","vol":"17","page":205},{"text":"٩٤٠٣ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الزهريّ، عن سعيد، عن أبي هريرة، قال (^٢)، قال رسول الله ﷺ: \"لا تقولوا: الكرم (^٣)؛ إنما الكرم: قلب المؤمن\" (^٤).\n_________\n(^١) ابن عيينة، هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٢) ساقطة من نسخة (م).\n(^٣) في نسخة (م): كرم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج: تصريح سفيان بن عيينة بالسماع من الزهري.","vol":"17","page":205},{"text":"٩٤٠٤ - حدثنا السلمي، قال: حدثنا عبد الرزاق، ح.\n⦗٢٠٦⦘ وحدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"لا يقولن أحدكم للعنب الكرم؛ إنما الكرم: الرجل المسلم\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٣٩٧)، وهذا الطريق عند مسلم برقم (١٠).","vol":"17","page":205},{"text":"٩٤٠٥ - حدثنا علي بن عثمان النفيلي (^١)، قال: حدثنا آدم ابن أبي إياس، قال: حدثنا شعبة (^٢)، عن سماك بن حرب، عن علقمة بن وائل، عن أبيه (^٣)، عن النبي ﷺ أنه قال: \"لا تقولوا: الكرم، ولكن قولوا: الحبلة\" (^٤)، يعني العنب (^٥).\n_________\n(^١) أبو محمَّد الحراني، ت (٢٧٢) هـ.\n(^٢) شعبة هو موضع التقاء أبي عوانة مع مسلم.\n(^٣) وائل بن حجر بن سعد بن مسروق الحضرمي، صحابي جليل.\nانظر: الإصابة (٦/ ٣١٢/ ترجمة ٩١٠١).\n(^٤) في الأصل ونسخة (هـ) مضمومة الحاء، وفي (ل) مفتوحة الحاء والباء، وفي النهاية (١/ ٣٣٤): الحبلة -بفتح الحاء والباء، وربما سكنت-: الأصل أو القضيب من شجر الأعناب.\nوانظر: غريب الحديث للحربي (٤/ ٤٦٦)، والفائق للزمخشري (١/ ٢٥٤).\n(^٥) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب النهي عن تسمية العنب كرما =\n⦗٢٠٧⦘ = (٤/ ١٧٦٤/ حديث رقم ١١).","vol":"17","page":206},{"text":"٩٤٠٦ - حدثنا أبو قلابة، قال: حدثنا عثمان بن عمر (^١)، قال: حدثنا شعبة، عن سماك، قال: سمعت علقمة بن وائل، عن أبيه، أن النبي ﷺ قال: \"لا تقولوا: الكرم، ولكن قولوا: العنب والحبلة\" (^٢).\n_________\n(^١) عثمان بن عمر هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٤٠٥) وهذا الطريق عند مسلم برقم (١٢).","vol":"17","page":207},{"text":"٩٤٠٧ - حدثنا أبو أمية، قال: حدثنا عثمان بن عمر (^١)، بمثله: \"ولكن قولوا: أو العنبة\" (^٢).\n_________\n(^١) عثمان بن عمر هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٤٠٥) وهذا الطريق عند مسلم برقم (١٢). ولفظ هذا الحديث في نسختي (ل)، (م) هو: \"ولكن قولوا: العنب\".","vol":"17","page":207},{"text":"٩٤٠٨ - حدثنا الدوري، قال: حدثنا شبابة [بن سوار] (^١)، قال: حدثنا شعبة (^٢)، بمثله: \"ولكن قولوا: الحبلة\"، يعني الكرم (^٣).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) شعبة هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٠٥) وهذا الطريق عند مسلم برقم (١١).","vol":"17","page":207},{"text":"<span data-type='title' id=toc-1239>باب النهي [عن] (^١) أن يسمي سيد العبد عبده: عبدي، وأمته: أمتي، واستحباب قوله: فتاي، وفتاتي، وغلامي، [والنهي عن أن يقول العبد لسيده: مولاي] (^٢) ووجوب تسمية: سيدي (^٣)، والعلة التي لها نهي عنها</span>\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) من نسختي (ل)، (م).\n(^٣) في نسختي (ل)، (م): (استحباب قوله: سيدي وسيدتي)، بدل عبارة (وجوب تسمية: سيدي) التي في الأصل.","vol":"17","page":208},{"text":"٩٤٠٩ - حدثنا محمَّد بن يحيى، قال: حدثنا إبراهيم بن حمزة (^١)، قال: حدثنا عبد العزيز بن أبي حازم، عن العلاء (^٢)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا يقولن أحدكم: عبدي وأمتي، فكلكم عبيد الله، وكل نسائكم إماء الله، ولكن ليقل: غلامي وجاريتي، وفتاي وفتاتي\" (^٣).\n_________\n(^١) ابن محمَّد بن حمزة بن مصعب بن عبد الله بن الزبير، المدني، أبو إسحاق.\n(^٢) ابن عبد الرحمن هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب حكم إطلاق لفظ العبد والأمة والمولى والسيد (٤/ ١٧٦٤/ حديث رقم ١٣).\nوأخرجه البخاري في صحيحه -كتاب العتق، باب كراهية التطاول على الرقيق … (٥/ ١٧٧/ حديث رقم ٢٥٥٢)، بنحو لفظ الحديث الآتي برقم (٩٤١٣).","vol":"17","page":208},{"text":"٩٤١٠ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو معاوية (^١)، ويعلى بن عبيد، قالا: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"لا يقولن أحدكم عبدي؟ فكلكم عبيد (^٢)، ولا يقولن (^٣) أحدكم: مولاي؛ فإن مولاكم الله، ولكن ليقل: سيدي\" (^٤).\nهذا لفظ أبي معاوية (^٥).\n_________\n(^١) أبو معاوية هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) في نسختي (ل)، (م): عبد.\n(^٣) في نسخة (ل): ولا يقل.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٤٠٩) وهذا الطريق عند مسلم برقم (١٤).\n(^٥) ذكر مسلم طرفا منه، وأحال بباقيه على رواية جرير عن الأعمش.\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية أبي معاوية.","vol":"17","page":209},{"text":"٩٤١١ - حدثنا الحسن بن عفان [العامري] (^١)، قال: حدثنا عبد الله بن نمير (^٢)، قال: حدثنا الأعمش (^٣)، عن أبي صالح، عن أبي هريرة، قال (^٤): قال رسول الله ﷺ: \"لا يقولن أحدكم عبدي؛ فإن كلكم عبيد، ولكن ليقل: فتاي، ولا يقولن أحدكم: ربي؛ فإن ربكم الله،\n⦗٢١٠⦘ ولكن ليقل سيدي\" (^٥).\n[كذا رواه جريرًا] (^٦).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) الهمداني، أبو هشام، الكوفي.\n(^٣) الأعمش هو موضع التقاء أبي عوانة مع مسلم.\n(^٤) ساقطة من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٤٠٩) وهذا الطريق عند مسلم برقم (١٤).\n(^٦) عن الأعمش، به وهو عند مسلم برقم (١٤) وما بين المعقوفتين من نسختي (ل)، (م).","vol":"17","page":209},{"text":"٩٤١٢ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري الكوفي (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"لا يقولن أحدكم لعبده: عبدي، ولكن ليقل: فتاي، ولا يقول العبد لسيده: مولاي، ولكن ليقل: سيدي\" (^٣).\n_________\n(^١) أبو إسحاق، العبسي، القصار، ت (٢٧٩) هـ.\n(^٢) وكيع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٠٩) وهذا الطريق عند الإمام مسلم برقم (١٤/ الطريق الثانية).\nفوائد الاستخراج: ذكر أبي عوانة لمن رواية وكيع، ومسلم ذكر طرفا منها، وأحال بالباقي على رواية جرير.","vol":"17","page":210},{"text":"٩٤١٣ - حدثنا الحسن بن أبي الربيع، وأحمد بن يوسف السلمي، قالا: حدثنا عبد الرزاق (^١) قال: أخبرنا معمر، عن همام بن منبه، قال: هذا\n⦗٢١١⦘ ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكر أحاديث، منها: وقال: قال (^٢) رسول الله ﷺ: \"لا يقولن (^٣) أحدكم: اسق ربك، أطعم ربك، وضِّ (^٤) ربك، ولا يقل أحدكم: ربي، ولكن (^٥) ليقل: سيدي ومولاي (^٦)، ولا يقل أحدكم: عبدي، وليقل: فتاي وفتاتي [و] (^٧) غلامي\" (^٨).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) في نسختي (ل)، (م): لا يقل.\n(^٤) في نسخة (م): (وفي) وهو خطأ وفي نسخة (ل) وصحيحي البخاري ومسلم: (وضئ).\n(^٥) ساقطة من نسختي (ل)، (م).\n(^٦) سبق في الحديث رقم (٩٤٠٩) النهي عن كلمة: (مولاي)، لكن ذلك النهي ذكره بعض الرواة عن الأعمش، ولم يذكره آخرون، ورجح القاضي عياض والقرطبي حذف النهي، وأقرهما النووي وابن حجر، انظر: شرح النووي على مسلم (٥/ ٩)، وفتح الباري (٥/ ١٨٠).\n(^٧) من نسختي (ل)، (م).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٤٠٩) وهذا الطريق عند مسلم برقم (١٥).","vol":"17","page":210},{"text":"<span data-type='title' id=toc-1240>بيان النهي عن أن يقول أحد: خبثت نفسي، واستحباب قوله لَقِسَتْ [نفسي]</span> (^١)\n_________\n(^١) من نسختي (ل)، (م).","vol":"17","page":212},{"text":"٩٤١٤ - حدثنا علي بن حرب الطائي، قال: حدثنا محمَّد ابن بشر (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: قال النبي ﷺ: \"لا يقولَّن أحدكم: خبثت نفسي، وليقل: لَقِسَتْ (^٣) نفسي\" (^٤).\n_________\n(^١) ابن الفرافصة، العبدي، أبو عبد الله، الكوفي، ت (٢٠٣) هـ.\n(^٢) هشام بن عروة هو موضع التقاء أبي عوانة مع مسلم.\n(^٣) لَقِسَ -كَفِرحَ- وفسَّر أبو معاوية الضَّرير \"لَقِسَ النَّفس\" بـ: \"متغير النفس\" في الحديث الآتي برقم: (٩٤١٦)، ونص أبو عبيد، والزمخشري، وابن الأثر، وغيرهم على أن لقست وخبثت بمعنى واحد، وإنما كره النبي ﷺ لفظ (خبثت) لقبحه. وزاد الزمخشري: (وأن لا ينسب المسلم الخبث إلى نفسه).\nوقال ابن حجر: والخبث واللَّقس، وإن كان المعنى المراد يتأدى بكل منهما، لكن لفظ (الخبث) قبيح، ويجمع أمورا زائدة على المراد، بخلاف (اللقس) فإنه يختص بامتلاء المعدة اهـ.\nانظر: غريب الحديث لأبي عبيد (٣/ ٣٣٣، ٣٣٤)، والفائق (٣/ ٢٧٧، ٣٢٥)، والنهاية (٢/ ٥٩ و(٤/ ٢٦٣)، وفتح الباري (١٠/ ٥٦٣، ٥٦٤)، والقاموس المحيط (مادة: لقس).\n(^٤) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب كراهة قول الإنسان: خبثت نفسي (٤/ ١٦٥/ حديث رقم ١٦). =\n⦗٢١٣⦘ = وأخرجه البخاري في صحيحه -كتاب الأدب، باب لا يقل: خبثت نفسي (١٠/ ٥٦٣ / حديث رقم ٦١٧٩).\nتنبيه: هذا الحديث سقط من نسخة (هـ)، وتأخر موضعه في نسختي (ل)، (م) فوقع فيهما عقب الحديث رقم (٩٤١٦).","vol":"17","page":212},{"text":"٩٤١٥ - حدثنا محمَّد بن عبد الله بن عبد الحكم، قال: أخبرنا أنس ابن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن رسول الله ﷺ قال: \"لا يقولن أحدكم: خبثت نفسي، وليقل: لقست نفسي\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٤١٤).","vol":"17","page":213},{"text":"٩٤١٦ - حدثنا أحمد بن عبد الجبار العطاري، قال: حدثنا أبو معاوية (^١)، قال: حدثنا هشام بن عروة، عن أبيه، عن عائشة، قالت: قال رسول الله ﷺ: \"لا يقولن: أحدكم خبثت نفسي، ولكن ليقل: [إني] (^٢) لَقِسُ النفس\" (^٣).\nقال أبو معاوية: [يعني] (^٤): متغيِّرُ النفس (^٥).\n_________\n(^١) أبو معاوية هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤١٤) وهذا الطريق عند مسلم برقم (١٦/ الثانية).\n(^٤) من نسختي (ل)، (م).\n(^٥) انظر التعليق على الحديث رقم (٩٤١٤). =\n⦗٢١٤⦘ = فوائد الاستخراج: ذكر أبي عوانة لمتن رواية أبي معاوية، ومسلم ساق إسنادها.","vol":"17","page":213},{"text":"٩٤١٧ - حدّثنا يونس بن عبد الأعلى، وبحر بن نصر الخولاني، قالا: حدّثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن أبي أمامة بن سهل بن حُنيف، عن أبيه، أن النبي ﷺ قال: \"لا يقولن أحدُكم: خَبُثَتْ نفسي، وليقل: لَقِسَتْ نفسي\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب كراهة قول الإنسان: خبثت نفسي (٤/ ١٧٦٥ /حديث رقم ١٧).\nوأخرجه البخاريّ في صحيحه -كتاب الأدب، باب لا يقل: خبثت نفسي (١٠/ ٥٦٣ /حديث رقم ٦١٨٠).","vol":"17","page":214},{"text":"٩٤١٨ - حدّثنا محمّد بن عُزيز، قال: حدثني سلامة، عن عقيل، قال: حدثني الزّهريُّ (^١)، عن أبي أمامة بن سهل بن حُنيف، عن أبيه، عن النبي ﷺ، بمثله (^٢).\n_________\n(^١) الزّهريُّ هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤١٧).","vol":"17","page":214},{"text":"<span data-type='title' id=toc-1241>مبتدأ كتاب الاستئذان</span>","vol":"17","page":215},{"text":"<span data-type='title' id=toc-1242>بيان السُنّة في عدد الاستئذان، ووجوب انصراف المستأذن إذا لم يؤذَن له بعد منتهاه </span>(^١)\n_________\n(^١) كلمة: (بعد منتهاه) ساقطة من نسختي (ل)، (م).","vol":"17","page":215},{"text":"٩٤١٩ - حدّثنا أبو داوود الحراني، قال: حدّثنا علي بن المديني (^١)، قال: حدّثنا سفيان (^٢)، قال: حدّثنا يزيد بن خُصَيْفَة، أخبره بُسْر بن سعيد، قال: سمعت أبا سعيد الخدري، قال: كنت في مجلس من مجالس الأنصار -[و] (^٣) قال سفيان مرّة: في حلقة من حلق الأنصار - إذْ جاءنا أبو موسى مذعورًا، فقال: إن عمر كان أمرني أن آتيه، فأتيت بابه فاستأذنته، ثمّ جئته بعد، فقال: ما منعك أن تأتينا؟ فقلت: قد جئتك، فاستأذنت ثلاثا، فلم يؤذن بها، فرجعت؟ وقد قال رسول الله ﷺ: \" إذ استأذن أحدُكم ثلاثًا، فلم يؤذن لي، فليرجع\". فقال عمر: والله لتقيمن بيّنه على الّذي تقول، أو لأوجعنّك؛ فأتيتكم أسألكم، هل سمعه منكم أحد عن رسول الله ﷺ؟ فقال: أبي بن كعب: فو الله (^٤) لا يقوم\n⦗٢١٦⦘ إِلَّا أصغر القوم، فكنتُ أصغر القوم فذهبت معه، فأخبرت عمر عن النّبيّ ﷺ قال: \"إذا استأذن أحدكم ثلاثا، فلم يؤذن له، فليرجع\". وقال سفيان مرّة أخرى: حدثني يزيد بن خصيفة، عن بُسْر بن سعيد، قال: سمعت أبا سعيد الخدري يقول: كنا في حلقة، جلوسًا مع أبي بن كعب، فجاء أبو موسى فذكر نحوه، إِلَّا أنه قال: لتأتيني على ما قلت ببيِّنة، أو لأوجعنك (^٥).\n_________\n(^١) ابن جعفر بن نجيح، السعدي مولاهم، أبو الحسن، البصري، ت (٢٣٤) هـ.\n(^٢) ابن عيينة هو موضع الالتقاء.\n(^٣) من نسختي (ل)، (م).\n(^٤) في النسخ الأخرى: والله.\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب الاستئذان (٣/ ١٦٩٤ /حديث ٣٣).\nوأخرجه البخاريّ في صحيحه -كتاب الاستئذان، باب التسليم والاستئذان ثلاثا (١١/ ٢٦ /حديث رقم ٦٢٤٥) وطرفاه في (٢٠٦٢، ٧٣٥٣).\nفوائد الاستخراج: زيادة: (فأخبرت عمر …) إلى آخر الحديث، فليست عند مسلم من طريق سفيان.","vol":"17","page":215},{"text":"٩٤٢٠ - حدّثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدّثنا عبد الله بن وهب (^١)، قال: أخبرني عمرو بن الحارث، عن بُكير بن الأشج، أن بُسر بن سعيد حدثه، أنه سمع أبا سعيد الخُدري يقول: كنا في مجلس عند أبي بن كعب فأتى أبو موسى الأشعري مغضبًا حتّى وقف، فقال: أنشدكم الله هل سمع أحد منكم رسول الله ﷺ يقول: \"الاستئذان ثلاثا، فإن أذن لك وإلا فارجع\". قال:\n⦗٢١٧⦘ فقال أبيّ: وما ذاك؟ قال: استأذنت على عمر بن الخطّاب أمس ثلاث مرات، فلم يؤذن لي فرجعت، ثمّ جئت اليوم فدخلت عليه، فأخبرته أني جئته أمس، فسلمت ثلاثًا ثمّ انصرفت، فقال: قد سمعناك، ونحن حينئذ على شغل، فلوما استأذنت حتّى يؤذن لك، فقلت: استأذنت كما سمعت رسول الله ﷺ، فقال: والله لأوجعن ظهرك وبطنك، أو لتأتين (^٢) بمن يشهد لك على هذا، فقال أبي بن كعب: فو الله لا يقوم معك إِلَّا أحدثنا سنا، الّذي بجنبك، قم يا أبا سعيد، فقمت حتّى أتيت عمر، فقلت: قد سمعت رسول الله ﷺ يقول هذا (^٣).\n_________\n(^١) عبد الله بن وهب هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): لتأتيني.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٤).","vol":"17","page":216},{"text":"٩٤٢١ - حدّثنا الصَّبِيحي -بِحَرَّان- قال: حدّثنا محمّد بن موسى ابن أعين، قال: حدّثنا أبي، عن عمرو (^١)، بإسناده، مثله (^٢).\nقال يونس (^٣): قال ابن وهب: قال مالك: الاستئذان ثلاث، لا أُحب أن يزيد عليها، إِلَّا من علم أنه لا (^٤) يُسمع، فلا أرى به بأسًا أن\n⦗٢١٨⦘ يزيد، إذا استيقن ذلك.\nقال مالك: الاستئناس -فيما أَرى-: الاستئذان (^٥).\n_________\n(^١) ابن الحارث هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٤).\n(^٣) ابن عبد الأعلى، شيخ أبي عوانة في الحديث السابق.\n(^٤) في نسختي (ل)، (م): لم.\n(^٥) انظر التمهيد (٣/ ١٩٢).","vol":"17","page":217},{"text":"٩٤٢٢ - حدثني مسرور بن نوح، قال: حدّثنا إبراهيم بن المنذر الحزامى، قال: حدّثنا عبد الرّحمن بن المغيرة، قال: حدثني مالك بن أنس، عن مخرمة بن بكير بن عبد الله بن الأشج، عن أبيه (^١)، عن بُسر بن سعيد، عن أبي سعيد الخدري، عن أبي موسى [الأشعري] (^٢)، قال: قال النبي ﷺ: \"الاستئذان ثلاث، فإن أذن لك فادخل، وإلا فارجع\" (^٣).\n_________\n(^١) بكير بن عبد الله بن الأشج هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (م).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٤)، لكنه بسياق مطول، كما في الحديث السابق برقم (٩٣١٨)، وفيه تصريح أبي سعيد بسماع الحديث من النبي ﷺ.\nأما الرِّواية هذه فوقع فيها اختصار، أظهر أن أبا سعيد يروي الحديث عن أبي موسى، والتحقيق -كما قال ابن حجر-: أن أبا سعيد حكى قصة أبي موسى عنه، بعد وقوعها بدهر طويل، لأن الذين رووها عنه لم يدركوها، ومن جملة قصة أبي موسى الحديث المذكور، فكأن الراوى لما اختصرها، واقتصر على المرفوع، خرج منها أن أبا سعيد ذكر الحديث المذكور، عن أبي موسى، وغفل عما في آخرها من رواية أبي سعيد المرفوع عن النبي ﷺ بغير واسطة، وهذا من آفات الاختصار. اهـ. =\n⦗٢١٩⦘ = الفتح (١١/ ٢٩).\nوقبله قال ابن عبد البرّ: وقد روى قوم هذا الحديث عن أبي سعيد، عن أبي موسى، وإنّما هذا من النقلة لاختلاط الحديث عليهم، ودخول قصة أبي سعيد مع أبي موسى في ذلك، والله أعلم، كأنهم يقولون: عن أبي سعيد عن قصة أبي موسى.\nاهـ. التمهيد (٣/ ١٩١).","vol":"17","page":218},{"text":"٩٤٢٣ - حدّثنا يزيد بن سنان، قال: حدّثنا القعنبي، قال: قرأت على مالك، عن الثقة عنده (^١)، عن بكير بن الأشج (^٢)، بإسناده، مثله (^٣).\n[لم يروه غير مسرور] (^٤).\n_________\n(^١) قال ابن عبد البرّ: (يقال: إن الثقة ههنا عن بكير هو مخرمة بن بكير، ويقال: بل وجده مالك في كتب بكير، أخذها من مخرمة). اهـ. التمهيد (٢٤/ ٢٠٢).\nومخرمة وأبوه ثقتان، تقدمت ترجمتهما عند الحديث رقم (٦٨٩، ١٧٨٢).\n(^٢) بكير بن الأشج هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٤).\n(^٤) من حاشية الأصل، ونسختي (ل)، (م)، ومكاها الصّحيح عقب الحديث السابق برقم (٩٤٢٢) فهو من رواية مسرور. ولم ينفرد به مسرور، بل تابعه يزيد بن سنان هنا.\nوتابعه -أيضًا- الحسين بن عبد الله بن شاكر السمرقندي، عن إبراهيم بن المنذر، به. أخرجه الدارقطني في الغرائب. انظر الفتح (١١/ ٢٩).","vol":"17","page":219},{"text":"٩٤٢٤ - حدّثنا عيسى بن أبي حرب الصفار البصري، قال: حدّثنا يحيى بن أبي بكير، قال: حدّثنا شعبة (^١)، عن\n⦗٢٢٠⦘ الجُريري (^٢)، وأبي مسلمة (^٣)، قالا: سمعنا أبا نضرة يحدث عن أبي سعيد الخدري، قال: جاء أبو موسى فاستأذن على عمر بن الخطّاب ﵁ ثلاثًا ثمّ رجع، فقال عمر: لتأتين (^٤) على ما قلت ببينة، قال أبو مَسلمة: أو لأُسَمِّعنَّه بك في الأمصار، أو لأفعلن بك، فأتى الأنصار فقال: ألستم تعلمونه أن النّبيّ ﷺ قال: \"إذا استأذن أحدُكم ثلاثًا فلم يؤذن له، فليرجع\"؟ فقالوا: لا يشهد لك إِلَّا أصغرنا، قال (^٥) أبو سعيد: فأتيته، فقال: هذا أبو سعيد، فحدثته، فتركه (^٦).\nرواه غندر، عن شعبة، عن أبي مَسلمة وحده (^٧).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) هو سعيد بن إياس، البصري، أبو مسعود.\n(^٣) هو سعيد بن يزيد بن مسلمة الأزدي.\n(^٤) في نسختي (ل)، (م): لتأتيني.\n(^٥) في نسختي (ل)، (م): فقال.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣ / الطريق الثّاني).\n(^٧) انظر الإحالة السابقة. ولفظة (وحده) جاءت في نسخة (م) بلفظ: (فقط).\nفوائد الاستخراج: إيراد أبي عوانة لمتن رواية الجريري، وأبي مسلمة، ومسلم ساق إسنادها وأحال بمنتها على رواية بشر بن المفضل، عن أبي مسلمة، وهو: سعيد بن يزيد.","vol":"17","page":219},{"text":"٩٤٢٥ - حدّثنا أبو أمية، قال: حدّثنا الأسود بن عامر، عن\n⦗٢٢١⦘ شعبة (^١)، عن الجُريري، وأبي مسلمة، بمثله: على عمر بن الخطّاب واحدة، ثمّ استأذن الثّانية، ثمّ استأذن الثّالثة، فلم يؤذن له، فرجع، فقال عمر: لتأتين على ما قلت ببينة، أو لأفعلن بك؛ فأتى الأنصار. بمثله، قال أبو سعيد: فأتيته (^٢) فحدثته (^٣).\nرواه مسلم، عن نصر بن علي، عن بشر بن المفضل، عن الجريري (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٥ / الطريق الثّانية).\n(^٤) انظر الإحالة السابقة.","vol":"17","page":220},{"text":"٩٤٢٦ - حدّثنا عبّاس الدوري، قال: حدّثنا شبابة (^١)، قال: حدّثنا شعبة، عن الجريري، وسعيد بن يزيد، كلاهما عن أبي نضرة، قالا: سمعناه يحدث عن أبي سعيد الخدري. [و] (^٢) ذكر الحديث (^٣).\n_________\n(^١) شبابة هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (م).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٥ / الطريق الثّانية).","vol":"17","page":221},{"text":"٩٤٢٧ - أخبرنا الدبري، عن عبد الرزّاق، عن معمر، [عن الجريري] (^١)،\n⦗٢٢٢⦘ عن أبي نضرة، عن أبي سعيد الخدري، قال (^٢): سلم عبد الله ابن قيس ثلاثًا، فلم يؤذن له، فرجع. وذكر الحديث بطوله، بنحوه (^٣).\n_________\n(^١) من نسختي (ل)، (م)، والجريري هو موضع الالتقاء، وهذا الحديث ساقط من نسخة =\n⦗٢٢٢⦘ = (هـ)، وأخرج له الناسخ خرجة، إِلَّا أن التصوير لم يظهر الحاشية.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٥/ الطريق الثّانية).","vol":"17","page":221},{"text":"٩٤٢٨ - حدّثنا يوسف بن سعيد بن مُسَلَّم، قال: حدّثنا حجاج، عن ابن جريج (^١)، قال: أخبرني عطاء (^٢)، عن عبيد بن عمير، أن أبا موسى الأشعري استأذن على عمر ثلاثًا، فلم يؤذن له، وكأنه كان مشغولًا، فرجع أبو موسى، ففرغ عمر فقال: ألَّا أسمع ضرب (^٣) عبد الله ابن قيس؟ ائذنوا له (^٤) قيل (^٥): قد رجع، فدعاه، فقال: قد (^٦) كنا نؤمر بذلك، فقال (^٧) لتأتين على ذلك ببينّة (^٨)، فانطلق إلى\n⦗٢٢٣⦘ مجلس الأنصار فسألهم، فقالوا: لا يشهد لك على ذلك إِلَّا أصغرنا، فذهب بأبي سعيد فشهد له، فقال لمن حوله: خفي عليّ هذا من أمر رسول الله ﷺ! ألهاني الصَّفق في الأسواق.\nقال عطاء: لكن سلم ما شئت ولا تستأذن (^٩).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) ابن أبي رباح، المكي.\n(^٣) في نسختي (ل)، (م): صوت.\n(^٤) إلى هنا انتهت الورقة رقم (١٥٧) من مصورة نسخة (ل)، والورقة الّتي بعدها ساقطة من المصورة الّتي عندي.\n(^٥) في نسخة (م): قال.\n(^٦) ساقطة من نسخة (م).\n(^٧) في نسخة (م): قال.\n(^٨) في نسخة (م): بينة.\n(^٩) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) وهذا الطريق عند مسلم برقم (٣٦) وزيادة عطاء: (لكن سلِّم …) زيادة على الصحيحه.\nفوائد الاستخراج: زيادة عطاء: (لكن سلِّم …).","vol":"17","page":222},{"text":"٩٤٢٩ - حدّثنا يزيد بن سنان، حدّثنا أبو عاصم (^١)، عن ابن جريج، عن عطاء، عن عبيد بن عمير: أن أبا موسى استأذن على عمر، فكأنه كان مشغولًا، فلما فرغ قال: ألم (^٢) أسمع صوت عبد الله ابن قيس (^٣) -إلى قوله-: فسألهم، فشهدوا له، فقال: أخفي عليّ هذا من أمر رسول الله ﷺ؟! ألهاني الصفق بالأسواق، ولكن سلم ما شئت (^٤)، ولا تستأذن (^٥).\n⦗٢٢٤⦘ رواه يحيى القطان (^٦) كما رواه حجاج (^٧).\n_________\n(^١) أبو عاصم هو موضع الالتقاء.\n(^٢) في نسخة (م): (لم)، ولعلّه سهو من الناسخ.\n(^٣) في نسخة (م): زيادة: (بإسناده)، ولا مكان لها هنا.\n(^٤) في نسخة (م): صورة هذه الكلمة هكذا: (ياشية).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) والحديث رقم (٩٤٢٨).\n(^٦) عند مسلم انظر الحديث السابق برقم (٩٤٢٨).\n(^٧) عند أبي عوانة، انظر الحديث السابق برقم (٩٤٢٨).","vol":"17","page":223},{"text":"٩٤٣٠ - حدّثنا يزيد بن سنان البصري، وأبو داوود الحراني، قالا: حدّثنا يزيد بن هارون، قال: أخبرنا داوود بن أبي هند (^١)، عن أبي نضرة (^٢)، عن أبي سعيد، قال استأذن أبو موسى على عمر ثلاثًا، فلم يؤذن له فانصرف، فلقيه عمر فقال: ما شأنك رجعت؟ فقال: سمعت رسول الله ﷺ يقول: \"من استأذن ثلاثا فلم يؤذن له، فليرجع\" فقال: لتأتين على هذا بيّنة أو لأفعلن ولأفعلن، فأتى مجلس قومه فناشدهم الله، فقلت: أنا معك، فشهد له بذلك فخلى عنه (^٣).\n_________\n(^١) القشيري مولاهم، أبو بكر أو أبو محمّد، البصري.\n(^٢) أبو نضرة هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩)، وهذا الطريق عند مسلم برقم (٣٥).","vol":"17","page":224},{"text":"٩٤٣١ - حدّثنا يزيد بن سنان، قال: حدّثنا بكار بن الخصيب (^١)، قال: حدّثنا داوود بن أبي هند، عن أبي نضرة (^٢)، عن أبي سعيد، قال:\n⦗٢٢٥⦘ جاءنا أبو موسى ونحن في حلقة. وذكر الحديث (^٣).\n_________\n(^١) لعلّه: (بكار بن خصيب، الرامي، البصري،) الّذي ذكره ابن حبّان في الثقات (٨/ ١٥٢) لكن الخاء فيه غير منقوطة، وذكره الذهبي في المقتنى (ص ١٦٥/ ترجمة ٦٩٣٨).\n(^٢) أبو نضرة هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩)، وهذا الطريق عند مسلم برقم (٣٥).","vol":"17","page":224},{"text":"٩٤٣٢ - ز- حدّثنا يعقوب بن إسحاق بن زياد أبو يوسف القُلُوسي (^١) البصري، قال: حدّثنا أبو عاصم، عن ابن جريج، عن أبي الزبير، عن جابر، أن رسول الله ﷺ قال: \"الاستئذان ثلاث\" (^٢).\n_________\n(^١) قال السمعاني: القلوسي: بضم القاف واللام، بعدها واو، وفي آخرها السين المهملة، هذه النسبة إلى القلوس -فيما أظن- وهو جمع قَلْس، وهو الحبل الّذي يكون في السفينة، إن شاء الله. اهـ.\nانظر: الأنساب (٤/ ٥٣٧، ٥٣٨).\n(^٢) رجاله ثقات، وابن جريج وأبو الزبير قد صرحا بالسماع في الحديث الآتي برقم: (٩٤٣٤).\nوهذا الحديث عزاه ابن حجر -في الإتحاف (٣/ ٤٥٥ / حديث رقم ٣٤٤٤) إلى أبي عوانة فقط.","vol":"17","page":225},{"text":"٩٤٣٣ - ز- حدّثنا محمّد بن أحمد بن الجنيد الدقاق، قال: حدّثنا أبو عاصم، عن ابن جريج، عن أبي الزبير، عن جابر، رفعه، بمثله (^١).\n_________\n(^١) تقدّم تخريجه، والحكم على إسناده، انظر الحديث رقم (٩٤٣٢).\nتنبيه: في نسخة (م) سقط الحديث الآتي برقم (٩٤٣٤)، ووقع متنه لهذا الحديث.","vol":"17","page":225},{"text":"٩٤٣٤ - ز- حدّثنا يوسف بن مسلَّم، قال: حدّثنا حجاج، عن\n⦗٢٢٦⦘ ابن جريج، أخبرني أبو الزبير، عن جابر بن عبد الله -سمعه منه-: إنّما الاستئذان ثلاث (^١).\nسمعت أبا عبد الله السختياني (^٢)، يقول: سمعت الأعين (^٣)، يقول: لما حدّثنا به أبو عاصم قال لي: يا بغدادي، ذاكِرْ به أحمد بن حنبل، ويحيى ابن معين، فلعلّهما يقدُمان فيسمعان هذا الحديث منا، لنبلِه (^٤).\n_________\n(^١) تقدّم تخريجه، انظر الحديث رقم (٩٤٣٢).\n(^٢) هو إسحاق بن إبراهيم الجرجاني، كما سماه المصنِّف في الحديث الآتي برقم: (١٠٤٤١).\nتنبيه: تحرفت نسبته في الأصل -في هذا الحديث، وفي الحديث الآتي برقم (٩٨٠٨) - إلى: السجستاني. وجاء على الصواب في نسختي (م) و(هـ)، وفي إتحاف المهرة (٣/ ٤٥٥ / حديث رقم ٣٤٤٤)، وأمّا نسخة (ل) فالورقة الّتي فيها هذا الحديث ساقطة من المصورة التي عندي.\n(^٣) هو محمّد بن أبي عتاب، أبو بكر، البغدادي، ت (٢٤٠) هـ.\n(^٤) لم أقف على مصدر آخر لهذه الحكاية.\nكلمة: (لنبله) أي لنختبره، وتحتمل أن تكون: لحسنه وجودته، والله أعلم.","vol":"17","page":225},{"text":"٩٤٣٥ - ز- حدّثنا أبو زرعة الرازي (^١)، قال: حدّثنا يحيى بن المغيرة (^٢)، قال:\n⦗٢٢٧⦘ أخبرنا سعيد بن عبد الجبار (^٣)، عن محمّد بن عبد الرحمن -يعني ابن عِرقْ اليحصبي (^٤) -\n⦗٢٢٨⦘ قال: سمعت عبد الله بن بسر (^٥)، قال (^٦): قال رسول الله ﷺ: \"الاستئذان ثلاث\" (^٧).\n_________\n(^١) هو عبيد الله بن عبد الكريم بن يزيد بن فروخ، أبو زرعة، الرازي، ت (٢٦٤) هـ.\n(^٢) ابن إسماعيل بن أيوب، المخزومي، أبو سلمة، المدني، ت (٢٥٣) هـ.\nقال أبو حاتم: صدوق فقيه.\nوذكره ابن حبّان في ثقاته، وقال يغرب، كان يتفقه على مذهب مالك. =\n⦗٢٢٧⦘ = وقال ابن حجر: صدوق.\nانظر: الجرح والتعديل (٩/ ١٩١/ ترجمة ٧٩٩) والثقات (٩/ ٢٦٦)، وتقريب التهذيب (/ ١٠٦٧ ترجمة ٧٧٠٢).\n(^٣) الزبيدي -بضم الزاي- أبو عثمان، ويقال: أبو عثيم، الحمصي، العطار.\nكان جرير بن عبد الحميد يكذبه.\nوقال ابن المديني: لم يكن بشيء.\nوقال أبو حاتم: ليس بقوي، مضطرب الحديث.\nوقال الذهبي: واه.\nوقال ابن حجر: ضعيف.\nانظر: الضعفاء الصغير للبخاري (٢٦١ / ترجمة ١٣٧)، والضعفاء للعقيلي (٢/ ١١٠، ١١١/ ٥٨٥)، والجرح والتعديل (٤/ ٤٣، ٤٤ / ترجمة ١٨٦)، والكاشف (١/ ٢٨٩ / ترجمة ١٩٣٤)، وتقريب التهذيب (٣٨٢ / ترجمة ٢٣٥٦).\n(^٤) أبو الوليد، الحمصي.\nقال دحيم: محمّد بن عبد الرّحمن اليحصبي من مشيخة أهل حمص، ما أعلمه إلا ثقة.\nوذكره ابن حبّان في الثقات، وقال: لا يحتج بحديثه ما كان من رواية إسماعيل ابن عياش، وبقية بن الوليد، ويحيى بن سعيد العطار، وذويهم، بل يعتبر من حديثه ما وراه الثقات عنه.\nوقال الذهبي: وثق.\nوقال ابن حجر: صدوق. =\n⦗٢٢٨⦘ = انظر: الثقات (٥/ ٣٧٧)، وتهذيب الكمال (٢٥/ ٦١٦، ٦١٧ / ترجمة ٥٤٠٣)، والكاشف (٣/ ٦١ / ترجمة ٥٠٧٤)، وتقريب التهذيب (١٨٧٠ ترجمة ٦١١٨).\n(^٥) المازني، أبو بسر أو أبو صفوان، وهو آخر من مات من الصّحابة بالشام، ولأبويه صحبة. تهذيب الكمال (١٤/ ٣٣٣، ٣٣٥/ ترجمة ٣١٨٠)، وتقريب التهذيب (٤٩٣/ ترجمة ٣٢٤٥).\n(^٦) ساقطة من نسختي (ل)، (م).\n(^٧) لم أقف على من أخرجه غير أبي عوانة، وإسناده ضعيف، لكن يشهد له الحديث الّذي قبله.\nوكلمة: (ثلاث) منصوبة في بقية النسخ الأخرى.\nوبهذا الحديث تبتدئ ورقة رقم (١٥٩) من مصورة نسخة (ل).","vol":"17","page":226},{"text":"٩٤٣٦ - حدّثنا أبو أمية، والصغاني، قالا: حدّثنا أبو نعيم، قال: حدّثنا طلحة بن يحيى القرشي (^١)، عن أبي بُردة، قال: جاء أبو موسى إلى عمر (^٢)، فقال: أيدخل الأشعري؟ أيدخل عبد الله بن قيس؟ أيدخل أبو موسى إلى عمر؟ ثمّ انصرف، فبعث عمر على إثره فقال أبو موسى: سمعت رسول الله ﷺ يقول: \"يستأذن أحدُكم ثلاثًا، فإن أذن له وإلّا\n⦗٢٢٩⦘ فليرجع\". قال: لئن لم تأتني على ذا ببينة لأعاقبنك، أو لأفعلن بك كذا وكذا، فجاء بأبي بن كعب، فقال: يا عمر، أبعثت تعذب أصحاب محمّد ﷺ، سمعت النّبيّ ﷺ يقول ذلك (^٣).\n_________\n(^١) طلحة بن يحيى القرشي هو موضع الالتقاء.\n(^٢) كلمة: (إلى عمر) ساقطة من بقية النسخ.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩)، وهذا الطريق عند مسلم برقم (٣٧).","vol":"17","page":228},{"text":"٩٤٣٧ - حدّثنا محمّد بن إسماعيل الصائغ بمكة، قال: حدّثنا أبو نعيم، قال: حدّثنا طلحة بن يحيى (^١)، عن أبي بردة، قال: قال أبو موسى: سمعت النّبيّ ﷺ يقول: \"ليستأذن أحدكم ثلاثًا، فإن أذن له، وإلا فليرجع\" (^٢).\n_________\n(^١) طلحة بن يحيى هو موضع الالتقاء\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) ورقم (٩٤٣٦).","vol":"17","page":229},{"text":"٩٤٣٨ - حدّثنا أبو إسماعيل التّرمذيّ، قال: حدّثنا أبو حذيفة (^١)، قال: حدّثنا سفيان (^٢)، عن طلحة بن يحيى (^٣)، عن أبي بردة، عن أبي موسى، قال: أتيت عمر، فاستأذنت ثلاثًا، فلم يأذن لي فرجعت، فلما رجعت بعث في إثري، فقال: ما ردك؟ فقال: سمعت رسول الله ﷺ يقول: \"إذا استأذن أحدكم ثلاثًا فلم يؤذن له، فليرجع\" (^٤). وذكر الحديث [بمثله] (^٥).\n_________\n(^١) هو موسى بن مسعود، النهدي، البصري.\n(^٢) الثوري.\n(^٣) طلحة بن يحيى هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤١٩) ورقم (٩٤٣٦).\n(^٥) من نسخة (هـ).","vol":"17","page":229},{"text":"<span data-type='title' id=toc-1243>بيان الكراهية في المستأذن إذا قيل له: من أنت؟ فقال: أنا، والدّليل على أنه يجب عليه أن يقول: فلان، وعلى أن صاحب المنزل لا يفتح حتّى يعلم من هو </span>(^١)\n_________\n(^١) قوله: (والدّليل على أنه …) إلى آخر العنوان، موجود في حاشية الأصل، وساقط من نسختي (ل)، (م)، وعليه في نسخة (هـ) إشارة أنه ليس في الأصل.","vol":"17","page":230},{"text":"٩٤٣٩ - حدّثنا إبراهيم بن مروزق البصري (^١)، قال: حدّثنا وهب ابن جرير (^٢)، قال: حدّثنا شعبة، عن محمّد بن المنكدر، قال: سمعت جابر ابن عبد الله يقول: أتيت النّبيّ ﷺ في دَيْن كان على أَبِي، فضربت الباب، فقال: من هذا؟ فقلت: أنا، فقال: \"أنا، أنا\"! كأنه كره ذلك (^٣).\n_________\n(^١) أبو إسحاق، الأموي، نزيل مصر.\n(^٢) وهب ابن جرير هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب كراهة قول المستأذن: أنا، إذا قيل من هذا؟ (٣/ ١٦٩٧/ حديث رقم ٣٩ / الثّانية).\nوأخرجه البخاريّ في صحيحه -كتاب الاستئذان، باب إذا قال: من ذا؟ فقال: أنا (١١/ ٣٥/ ٦٢٥٠).\nفوائد الاستخراج:\n- ذكر أبي عوانة لمتن رواية وهب إن جرير، ومسلم ساق إسنادها، ونبه على آخر جملة فيها.\n- بيان سبب مجئ جابر إلى النبي ﷺ، وهو مذكور عند البخاريّ أيضًا.","vol":"17","page":230},{"text":"٩٤٤٠ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داوود، قال: حدّثنا شعبة (^١)، عن محمّد بن المنكدر، قال: سمعت جابر بن عبد الله يقول: استفتحت على رسول الله ﷺ، فقال لي: \"من ذا\"؟ فقلت: أنا، فقال: \"أنا، أنا\"! وكره ذلك (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤٣٩).","vol":"17","page":231},{"text":"٩٤٤١ - [و] (^١) حدّثنا الصغاني، قال: حدّثنا أبو النضر، قال: حدّثنا شعبة (^٢)، بإسناده: أتيت النّبيّ ﷺ، فاستأذنت عليه فضربت الباب، فقال: \"من هذا؟ فقلت: أنا، فقال النَّبي ﷺ: \"أنا، أنا\"! كأنه كره ذلك (^٣).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٣٩).","vol":"17","page":231},{"text":"<span data-type='title' id=toc-1244>بيان وجوب الاستئذان، وحظر النظر في دور الناس </span>(^١)\n_________\n(^١) في نسخة (هـ) زيادة، (والدّليل على أن الباب إذا كان فيه خلل، أو في الجدار، نحا المستأذن ناحية لمن يستأذن، والدّليل على وجوب الاستئذان إذا دخل الرَّجل على أهله)، وعلى أولها حرف (لا) وعلى آخرها حرف (إلي).","vol":"17","page":232},{"text":"٩٤٤٢ - حدّثنا يونس بن عبد الأعلى، وشعيب بن عمرو، قالا: حدّثنا سفيان بن عيينة (^١)، عن الزّهريّ، سمع سهل بن سعد الساعدي يقول: اطّلع رجُل (^٢) من جُحْرٍ (^٣) في حُجرة رسول الله ﷺ، ومعه مِدْرى (^٤) يحك به\n⦗٢٣٣⦘ رأسه، فقال: \"لو أعلم أنك تنظر (^٥)، لطعنت به في عينك، إنّما جُعل الاستئذان من أجل النظر\" (^٦).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) ذكر ابن بشكوال عن شيخه أبي الحسن بن مغيث، أن الرَّجل هو: الحكم ابن أبي العاص، وتبعه أبو زرعة العراقي، وسبط ابن العجمي، ومال الحافظ ابن حجر إلى أنه: سعد بن عبادة.\nانظر: الغوامض والمبهمات (٢/ ٥٩٤، ٥٩٥ / حديث رقم ٥٨٨)، والمستفاد (٢/ ١١٨٠ / حديث رقم ٤٥٣)، وتنبيه المعلم بمبهمات صحيح مسلم (٣٦٧/ حديث رقم ٨٩٢)، وفتح الباري (١١/ ٢٥) و(١٢/ ٢٤٤).\n(^٣) الجُحْر: -بضم الجيم وسكون المهملة- هو الخرق. قاله النووي (١٤/ ٣٦٢).\nوقال ابن حجر: هو كل ثقب مستدير في أرض أو حائط. الفتح (١١/ ٢٥).\n(^٤) المدرى: -بكسر الميم وسكون المهملة- تذكر وتؤنث، ويقال أيضًا: المِدْرَاة، والمَدْرِيَّة.\nقال ابن الأثير: شيء يعمل من حديد أو خشب، على شكل سن من أسنان المشط، وأطول منه، يسرَّح به الشعر المتلبد، ويستعمله من لا مشط له.\nانظر: النهاية (٢/ ١١٥)، ولسان العرب (٢/ ١٣٧١)، والفتح (١٠/ ٣٦٧).\n(^٥) في نسختي (ل)، (م): تنظرني.\n(^٦) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم النظر في بيت غيره (٣/ ١٦٩٨/ حديث رقم ٤١ / الطريق الثّاني).\nوأخرجه البخاريّ في صحيحه -كتاب الديات، باب من اطلع في بيت قوم … (١٢/ ٢٤٣/ حديث رقم ٦٩٠١)، وأطرافه في (٥٩٢٤) و(٦٢٤١).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية سفيان بن عيينة، ومسلم ساق إسنادها وأحال بمتنها.","vol":"17","page":232},{"text":"٩٤٤٣ - حدّثنا السلمي أحمد بن يوسف، قال: حدّثنا عبد الرزّاق، قال: أخبرنا معمر (^١)، عن الزّهريّ، عن سهل بن سعد، أن رجلًا اطلع على النّبيّ ﷺ من سترة الحجرة، وفي يد النّبيّ ﷺ مِدْراة، فقال: \"لو أعلم أن هذا ينتظرني حتّى آتيه، لطعنت بالمدرى في عينه؛ وهل جُعِل الاستئذان إلّا من أجل البصر\" (^٢).\n_________\n(^١) معمر هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٤٤٢).","vol":"17","page":233},{"text":"٩٤٤٤ - حدّثنا إبراهيم بن أبي سفيان القَيسَراني (^١)، قال: حدّثنا\n⦗٢٣٤⦘ الفريابي، ح. وحدثنا أبو داوود الحراني، قال: حدّثنا أيوب ابن خالد، قالا: حدّثنا الأوزاعي، قال: حدثني ابن شهاب (^٢)، أن سهل بن سعد أخبره، أن رجلًا اطلع في حجرة النّبيّ ﷺ، ومع النّبيّ ﷺ مِدْرى يحكّ [به] (^٣) رأسه، فقال: \"لو أعلم أنك تنظر لطعنت به في عينك، إنّما جعِل الاستئذان من أجل البصر\" (^٤).\n_________\n(^١) قال الخطيب: هو إبراهيم بن معاوية.\nوقال السمعاني: من مشاهير المحدثين. =\n⦗٢٣٤⦘ = وذكر ابن زبر أن وفاته سنة (٢٧٨) هـ.\nانظر: تأريخ مولد العلماء ووفياتهم (٢/ ٦٠٠)، وموضح أوهام الجمع والتفريق (١/ ٣٩٤)، والأنساب (٤/ ٥٧٥).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) من نسخة (هـ) -وعليها إشارة (لا - إلى) - وصحيح مسلم.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٤٢).","vol":"17","page":233},{"text":"٩٤٤٥ - حدّثنا أبو أمية، قال: حدّثنا محمّد بن مُصْعَب، عن الأوزاعي، بمثله (^١).\n_________\n(^١) تقدّم تخريجه، وبيان موضع الالتقاء، انظر الحديث رقم (٩٤٤٢) ورقم (٩٤٤٤).","vol":"17","page":234},{"text":"٩٤٤٦ - حدّثنا شعيب بن شعيب، [بن إسحاق] (^١) الدمشقي (^٢)،\n⦗٢٣٥⦘ والخراز أحمد بن علي بن يوسف المري، قالا: حدّثنا مروان بن محمّد، ح.\nوحدثنا الصغاني، قال: حدّثنا أبو النضر، قالا: حدّثنا اللَّيث ابن سعد (^٣)، عن ابن شهاب، أن سهل بن سعد - صاحب النّبيّ ﷺ أخبره، أن رجلًا اطلع في جحر من باب رسول الله ﷺ، ومع النّبيّ ﷺ مدراة يُحك به رأسه، فلما رآه رسول الله ﷺ قال: \"لو أعلم أنك تنتظرني، لطعنت به في عينك\"، وقال رسول الله ﷺ: \"إنّما جعل الإذن من أجل البصر\" (^٤).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) توفي أبوه وهو حمل فسمي باسمه، وكنى بكنيته: أبو محمّد، ت (٢٦٤) هـ.\nوثقه النسائي، ومسلمة بن القاسم، والذهبي.\nوقال أبو حاتم، وابنه، وابن حجر: صدوق. =\n⦗٢٣٥⦘ = انظر: الجرح والتعديل (٤/ ٢٤٨، ٣٤٧ / ترجمة ١٥٢٠)، والكاشف (٢/ ١٢/ ترجمة ٢٣١٢)، وتهذيب التهذيب (٤/ ٣٠٩/ ترجمة ٦٠٣)، وتقريب التهذيب (٤٣٧ / ترجمة ٢٨١٨).\n(^٣) اللَّيث بن سعد هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٤٢)، وهذا الطريق عند مسلم برقم (٤٠).","vol":"17","page":234},{"text":"٩٤٤٧ - حدّثنا أبو عتبة الحجازي (^١)، قال: حدّثنا ابن أبي فديك (^٢)، ح.\nوحدثنا ابن أبي غرزة (^٣)، قال: حدّثنا جعفر بن عون (^٤)، ح.\n⦗٢٣٦⦘ وحدثنا أبو أمية، قال: حدّثنا أبو عاصم، كلهم عن ابن أبي ذئب، عن الزّهريّ (^٥)، عن سهل بن سعد، قال: بينا رسول الله ﷺ في حجرته، يحك رأسه بمدرى، فاطلع رجل، فقال له النّبيّ ﷺ: \"لو أعلم أنك تنظر لطعنت به في عينك، إنّما جعل الاستئذان من أجل النظر\" (^٦).\nهذا لفظ جعفر بن عون.\nوقال ابن أبي فديك: \"من أجل الأبصار\".\n_________\n(^١) هو أحمد بن الفرج بن سليمان، الكندي، الحمصي، المعروف بالحجازي.\n(^٢) هو محمّد بن إسماعيل بن مسلم بن أبي فديك، الديلي مولاهم، المدني، أبو إسماعيل.\n(^٣) هو أحمد بن حازم بن محمّد بن يونس بن قيس بن أبي غرزة، أبو عمرو، الغفاري.\n(^٤) ابن جعفر بن عمرو بن حريث، المخزومي، أبو عون.\n(^٥) الزّهريُّ هو موضع الالتقاء.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩٤٤٢) ورقم (٩٤٤٦).","vol":"17","page":235},{"text":"٩٤٤٨ - حدّثنا محمّد بن عزيز الأيلي، قال: حدّثنا (^١) سلامة، عن (^٢) عقيل، عن ابن شهاب (^٣)، قال: حدثني سهل بن سعد، أن رجلًا اطلع من جُحْر في باب النّبيّ ﷺ، ومع رسول الله ﷺ مِدْري يرجّل رأسه، فقال: \"لو أعلم أنك تنظر لطعنت به في عينك، إنّما جعل الاستئذان من أجل النظر\" (^٤).\n_________\n(^١) في نسختي (ل)، (م): حدثني.\n(^٢) في نسخة (م): (بن)، وهو خطأ.\n(^٣) ابن شهاب هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٤٢) ورقم (٩٤٤٦).","vol":"17","page":236},{"text":"٩٤٤٩ - حدّثنا أبو عبيد الله، قال: حدّثنا عمي، قال: حدّثنا\n⦗٢٣٧⦘ يونس (^١)، عن ابن شهاب، عن سهل، [بإسناده] (^٢): يحك رأسه. بمثله (^٣).\n_________\n(^١) يونس هو موضع الالتقاء أبي عوانة مع مسلم.\n(^٢) من النسخ: ل، م، هـ.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٤٢)، وهذا الطريق عند مسلم برقم (٤١).","vol":"17","page":236},{"text":"<span data-type='title' id=toc-1245>بيان الخبر المبيح لأهل المنزل، أن يفقئوا عين من يطلع في بيتهم بغير إذنهم </span>(^١)\n_________\n(^١) في نسخة (هـ) زيادة: (وأنه لا يقتص منهم به)، وعليها إشارة (لا - إلى).","vol":"17","page":238},{"text":"٩٤٥٠ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داوود، قال: حدّثنا حماد بن زيد (^١)، عن عبيد الله بن أبي بكر، عن أنس بن مالك، أن رجلًا اطلع من حجرة النّبيّ ﷺ، ومع النّبيّ ﷺ مِشْقَص (^٢). قال أنس: فرأيت رسول الله ﷺ يحمله ليطعنه (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) المشقص هو: نصل السهم إذا كان طويلًا وليس بالعريض انظر: غريب الحديث لأبي عبيد (٢/ ٢٥٧)، والفائق (٢/ ٢٥٧).\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم النظر في بيت غيره (٣/ ١٦٩٩ / حديث رقم ٤٢).\nوأخرجه البخاريّ في صحيحه -كتاب الاستئذان، باب الاستئذان من أجل البصر (١١/ ٢٤ /حديث رقم ٦٢٤٢) وأطرافه في (٦٨٨٩) و(٦٩٠٠).","vol":"17","page":238},{"text":"٩٤٥١ - حدّثنا الصغاني، قال: حدّثنا أبو النعمان، قال: حدّثنا حماد زيد (^١)، بإسناده: في بعض حُجَرِ النّبيّ ﷺ (^٢)، فقام النّبيّ ﷺ (^٣) إليه\n⦗٢٣٩⦘ بمشقص، وجعل يَخْتِله (^٤) يطعنه (^٥).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) وقع في نسختي (ل)، (م)، زيادة كلمة: (يختله) قبل قوله: (فقام النبي ﷺ.\n(^٣) قوله: (النبي ﷺ) ساقط من نسختي (ل)، (م).\n(^٤) يَخْتِلُ: ضبطها الحافظ ابن حجر بفتح الياء، وسكون الخاء المعجمة، وكسر المثناة من فوق.\nقال الزمخشري: خَتَل الذئب الصَّيد: إذا تخفى له، وخَتْل الصائد: مشيه للصيد قليلا قليلا في خفية لئلا يسمع حسا.\nوقال ابن الأثير: ختله يختله: إذا خدعه وراوغه.\nانظر الفائق (١/ ٣٥٤)، والنهاية (٢/ ٩)، والفتح (١١/ ٢٥) و(١٢/ ٢٤٤).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٠).","vol":"17","page":238},{"text":"٩٤٥٢ - حدّثنا الدبري، قال: أخبرنا (^١) عبد الرزّاق، قال: أخبرنا معمر، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، عن (^٣) النبي ﷺ، قال: \"من اطلع على قوم في بيتهم بغير إذنهم، فقد حَل لهم أن يفقئوا عينه\" (^٤).\nرواه معلى بن أسد، عن وهيب، عن سهل (^٥).\n_________\n(^١) في نسختي (ل)، (م): حدّثنا.\n(^٢) سهيل هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): قال: قال النبي ﷺ \"من … \".\n(^٤) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم النظر في بيت غيره (٣/ ١٦٩٩/ حديث رقم ٤٣).\n(^٥) لم أقف على من وصله من طريق المعلى بن أسد.\nوفي نسخة (هـ): (ح) التحويل بعد قوله: عن سهيل.","vol":"17","page":239},{"text":"٩٤٥٣ - حدّثنا سليمان بن سيف الحراني، قال: حدّثنا سليمان ابن\n⦗٢٤٠⦘ حرب، قال: [حدثنا] (^١) حماد بن سلمة، عن سهيل بن أبي صالح (^٢) قال: مررت مع أبي في طريق، فاطلع في دار قوم، فرأى امرأة، فقال: لو فقئوا عيني لكانت هدرًا (^٣)، سمعت أبا هريرة يقول: سمعت النّبيّ ﷺ يقول: \"من اطلع في دار قوم بغير إذنهم، ففقئوا عينيه، فهي هدر\". ثمّ أتى الدَّار فاستحلهم (^٤).\n_________\n(^١) من النسخ: ل، م، هـ.\n(^٢) سهيل بن أبي صالح هو موضع الالتقاء.\n(^٣) -بفتح الدال وتُسكَّن أيضًا- ما يبطُل من دمٍ وغيره. القاموس المحيط (مادة: هدر).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٢).\nفوائد الاستخراج: ذكر قصة أبي صالح، ومسلم أخرج الحديث دون القصة.","vol":"17","page":239},{"text":"٩٤٥٤ - حدّثنا شعيب بن عمرو الدمشقي، قال: حدّثنا سفيان ابن عيينة (^١)، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال النبي ﷺ: \"لو أَن امرأ اطلع عليك بغير إذن، فَخَذَفْتَهُ (^٢) بحصاة ففقأت عينه، ما كان عليك جناح\" (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) الخَذْفُ: -بالخاء المعجمة- هو الرَّمْي بالحصى الصغار بأطراف الأصابع. انظر: لسان العرب (مادة: خَذَف).\n(^٣) أخرجه مسلم في صحيحه -كتاب الآداب، باب تحريم النظر في بيت غيره (٣/ ١٦٩٩ / حديث رقم ٤٤). =\n⦗٢٤١⦘ = وأخرجه البخاريّ في صحيحه -كتاب الديات، باب من أخذ حقه أو اقتص دون السلطان (١٢/ ٢١٦/ حديث رقم ٦٨٨٨)، وطرفه في (٦٩٠٢).\nفوائد الاستخراج؛ تعيين مبهم، وهو سفيان، بأنه ابن عيينة.","vol":"17","page":240},{"text":"٩٤٥٥ - حدّثنا أبو إسماعيل، قال: حدّثنا الحميدي، قال: حدّثنا سفيان (^١)، قال: حدّثنا أبو الزِّناد، بإسناده، مثله (^٢).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٤).","vol":"17","page":241},{"text":"٩٤٥٦ - حدّثنا أبو حميد العَوَهي، قال: حدّثنا عثمان بن سعيد [بن كثير بن دينار] (^١)، عن شعيب، [ح] (^٢).\nوحدثنا عمران بن بكار الحمصي، قال: حدّثنا بشر بن شعيب، قال: حدّثنا أبي، عن أبي الزِّناد (^٣)، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"لو اطلع عليك أحد في بيتك ولم تأذن له، فخذفته بحصاة ففقأت عينه، ما كان عليك من جناح\" (^٤).\n_________\n(^١) الحمصي، أبو عمرو، القرشي مولاهم.\n(^٢) من نسختي (ل)، (م).\n(^٣) أبو الزِّناد هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٤).","vol":"17","page":241},{"text":"٩٤٥٧ - حدّثنا علي بن عثمان النَّفْيلي، قال: حدّثنا علي ابن\n⦗٢٤٢⦘ عياش (^١)، حدّثنا شعيب بن أبي حمزة، بإسناده، مثله (^٢).\n_________\n(^١) ابن مسلم، الألْهاني، أبو الحسن، الحمصي.\n(^٢) تقدّم تخريجه، وبيان موضع الالتقاء، انظر الحديث رقم (٩٤٥٤) ورقم (٩٤٥٦).\nوهذا الحديث والذي بعده ساقط من نسخة (هـ).","vol":"17","page":241},{"text":"٩٤٥٨ - حدّثنا الدقيقي، حدّثنا يزيد بن هارون، قال: حدثنا ورقاء، عن أبي الزِّناد (^١)، عن الأعرج، عن أبي هريرة قال (^٢): قال النبي ﷺ: \"لو اطلع أحد في بيتك ولم تأذن له، فخذفته بحصاة فَقَأتْ (^٣) عينه، ما عليك من جناح\" (^٤).\n_________\n(^١) أبو الزِّناد هو موضع الالتقاء.\n(^٢) كلمة: (قال) ساقطة من نسختي (ل)، (م).\n(^٣) في نسختي (ل)، (م): ففقأت.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٤).","vol":"17","page":242},{"text":"٩٤٥٩ - حدّثنا محمّد بن عبد الملك الواسطي، وعباس الدوري، قالا: حدّثنا هارون بن إسماعيل (^١)، قال: حدّثنا علي بن المبارك (^٢)، قال: حدثنا يحيى بن أبي كثير (^٣)، قال: حدثني إسحاق بن عبد الله ابن\n⦗٢٤٣⦘ أبي طلحة (^٤)، قال: حدّثنا أنس بن مالك (^٥)، قال: جاء أعرابي إلى باب النّبيّ ﷺ، فألقم عينه في بعض خَصاصَة (^٦) الباب (^٧)، فبصر به رسول الله ﷺ، فأخذ سهمًا، أو عودًا محدّدًا، فَتوخى عين الأعرابي ليفقأها؛ فانقمع الأعرابي، فقال النّبيّ ﷺ: \"أما إنك لو ثَبتّ لفقأتُ عينك\" (^٨).\nرواه حَبان (^٩)، عن أبان (^١٠)، عن يحيى (^١١).\n_________\n(^١) الخزاز -بمعجمات-.\n(^٢) البصري، الهنائي، بضم الهاء، وفتح النون الأنساب (٥/ ٦٥٢).\n(^٣) الطائي مولاهم، أبو نصر، اليمامي، ت (١٣٢) هـ، وقيل غير ذلك.\n(^٤) المدني، أبو يحيى، ت (١٣٢) هـ وقيل بعدها.\n(^٥) أنس بن مالك هو موضع الالتقاء.\n(^٦) أي فرجته، والخصاص: هي الفرج والأنقاب، انظر النهاية (٢/ ٣٧).\n(^٧) في نسختي (ل)، (م): البيت.\n(^٨) تقدّم تخريجه، انظر الحديث رقم (٩٤٥٠).\n(^٩) ابن هلال، أبو حبيب، البصري.\n(^١٠) ابن يزيد، العطار، أبو يزيد، البصري.\n(^١١) لم أقف على من وصله عن حبّان.","vol":"17","page":242},{"text":"<span data-type='title' id=toc-1246>بيان الخبر الموجب صرف البصر؛ إذا نظر الناظر نظرة خطأ إلى ما لا يَجوز</span>","vol":"17","page":244},{"text":"٩٤٦٠ - حدّثنا أبو العباس الغزي، قال: حدّثنا الفريابي، قال: حدّثنا سفيان (^١)، عن يونس بن عبيد، عن عمرو بن سعيد، عن أبي زرعة، عن جرير (^٢)، قال: سألت النَّبي ﷺ عن نظرة الفجاة (^٣)؟ فقال: \"اصرف بصرك\" (^٤) (^٥).\n_________\n(^١) الثّوريّ هو موضع الالتقاء.\n(^٢) ابن عبد الله بن جابر، البجلي، الصحابي الشهير. الإصابة (١/ ٢٤٢ /ترجمة ١١٣٢).\n(^٣) قال ابن الأثير: (يقال: فجئه الأمر، وفجأه فجآءة -بالضم والمد- وفاجأة مفاجأة: إذا جاءه بغتة من غير تقدّم سبب. وقيده بعضهم بفتح الفاء وسكون الجيم من غير مد، على المرة). اهـ. النهاية (٣/ ٤١٢).\n(^٤) كلمة: (بصرك) ساقطة من نسخة (م).\n(^٥) أخرجه مسلم في صحيحه -كتاب الآداب، باب النظر الفجأة (٣/ ١٧٠٠ / حديث رقم ٤٥/ الثانية).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية سفيان، ومسلم ساق إسنادها، وأحال بمتنها على رواية هشيم وغيره، عن يونس.\nتعيين مهمل، وهو يونس بن عبيد.","vol":"17","page":244},{"text":"٩٤٦١ - حدّثنا الصغاني، قال: حدّثنا قبيصة، قال: حدّثنا\n⦗٢٤٥⦘ سفيان (^١)، بإسناده، مثله (^٢).\n_________\n(^١) الثّوريّ هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٠).","vol":"17","page":244},{"text":"٩٤٦٢ - حدّثنا أسيد بن عاصم (^١)، قال: حدّثنا حسين ابن حفص (^٢)، قال: حدّثنا سفيان (^٣)، عن يونس (^٤)، سألت النّبيّ ﷺ عن نظرة الفجأة، فأمرني أن أصرف بصري (^٥).\n_________\n(^١) ابن عبد الله، أبو الحسين، الثقفي، الأصبهاني.\n(^٢) ابن الفضل، الهمداني، أبو محمّد، الأصبهاني، القاضي.\n(^٣) الثّوريّ هو موضع الالتقاء.\n(^٤) ابن عبيد، المذكور في الحديث المتقدم برقم (٩٤٦٠).\n(^٥) تقدّم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٤٦٠).","vol":"17","page":245},{"text":"٩٤٦٣ - حدّثنا الصغاني، قال: حدّثنا عفان بن مسلم، قال: حدّثنا حماد بن سلمة، ووهيب، ويزيد (^١) بن زريع (^٢)، قالوا: حدّثنا يونس ابن عبيد، عن عمرو بن سعيد، عن أبي زرعة بن عمرو بن جرير عن جرير قال: سألت رسول الله ﷺ عن نظرة الفجأة؟ فقال: \"اصرف بصرك\" (^٣).\n_________\n(^١) بين كلمة (يزيد) وكلمة (بن زريع) في نسخة (م) زيادة: (وذكر) وهي خطأ.\n(^٢) يزيد بن زريع هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٠)، وهذا الطريق عند مسلم برقم (٤٥).","vol":"17","page":245},{"text":"<span data-type='title' id=toc-1247>بيان وجوب تسليم الراكب على الماشي، والماشي على القاعد، والقليل على الكثير، وفضل الماشي يبدأ </span>(^١)\n_________\n(^١) في نسختي (ل)، (م): إذا بدأ.","vol":"17","page":246},{"text":"٩٤٦٤ - حدّثنا محمّد بن يحيى سيّد العلماء، قال: حدّثنا أبو عاصم (^١)، عن ابن جريج، عن زياد (^٢)، قال: حدثني ثابت الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ. ح.\nوحدثنا يوسف بن مُسَلَّم، قال: حدّثنا حجاج، عن ابن جريج (^٣)، قال: أخبرني (^٤) زياد بن سعد، أنه أخبره ثابت -مولى عبد الرّحمن بن زيد- أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"يُسلِّم الراكب على الماشي، والماشي على القاعد، والقليل على الكثير\" (^٥).\n_________\n(^١) أبو عاصم هو موضع الالتقاء.\n(^٢) ابن سعد بن عبد الرّحمن.\n(^٣) ابن جريج هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): حدثني.\n(^٥) أخرجه مسلم في صحيحه -كتاب السّلام، باب يسلم الراكب على الماشي والقليل على الكثير (٤/ ١٧٠٣ / حديث رقم ١).\nوأخرجه البخاريّ في صحيحه -كتاب الاستئذان، باب تسليم الراكب على الماشي (١١/ ١٥ /حديث رقم ٦٢٣٢)، وأطرافه في: (٦٢٣١، ٦٢٣٣، ٦٢٣٤).","vol":"17","page":246},{"text":"٩٤٦٥ - ز- حدّثنا يزيد بن سنان، قال: حدّثنا أبو عاصم، عن ابن جريج، عن أبي الزبير، عن جابر، قال: قال رسول الله ﷺ: \"يسلم الراكب على الماشي، والماشي على القاعد، والماشيان أيهما بدأ فهو خير، أو (^١) أفضل\" (^٢).\n[فيه نظر] (^٣).\n_________\n(^١) في نسخة (م): (و).\n(^٢) إسناد المصنِّف رجاله ثقات، وفيه عنعنة أبي الزبير، وابن جريج، لكنهما صرحا بالسماع عند البخاريّ في الأدب المفرد (٢/ ٤٤٦ / حديث رقم ٩٨٣)، عن محمّد بن سلام، عن مخلد بن يزيد، عن ابن جريج، به، موقوفا، وإسنادُ البخاريّ صححه الحافظ في الفتح (١١/ ١٦)، ولو لم يرد مرفوعا لكان له حكم المرفوع، كما قال الشّيخ الألباني في الصحيحة (٣/ ١٣٩، / ١٤٠ حديث رقم ١١٤٦).\nوالحديث أخرجه البزار (كشف الأستار ٢/ ٤٢٠/ حديث رقم ٢٠٠٦) - وابن حبّان - الإحسان ٢/ ٢٥١/ حديث رقم ٤٩٨) -كلاهما من طريق محمّد بن معمر، عن أبي عاصم، عن ابن جريج، به مرفوعًا.\n(^٣) ما بين المعقوفتين من النسخ: (ل)، (هـ)، (م) ولم يذكرها ابن حجر في إتحافه (٣/ ٤٧١ / حديث رقم ٣٤٩٠).\nولعلّ أبا عوانة يرى أن يزيد بن سنان وهم في إسناد هذا الحديث، حيث رواه عن عاصم، عن ابن جريج، عن أبي الزبير، عن جابر، سالكًا فيه الجادَّة، ومُخالِفًا لمن هو أوثقُ منه، وهو محمّد بن يحيى الذُّهلي النيسابوري، الّذي صدَّر أبو عوانة بروايته الباب، وأثنى عليه بقوله: سيِّد العُلماء. وفي توهيم يزيد بن سنان نظر، لأنه لم يتفرد =\n⦗٢٤٨⦘ = به عن أبي عاصم، بل تابعه محمّد بن معمر عن أبي عاصم كما سبق في تخريج الحديث، وبما أن رواية الوجهين صح عن ابن جريج؛ يترجح أن أبا عاصم روى عنه على الوجهين أيضًا، ففي حديث جابر زيادة ليست في حديث أبي هريرة، وهي زيادة: \"الّذي يبدأ بالسلام من الماشين\"، فيظهر أنه حديث آخر غير حديث أبي هريرة، ويحتمل أن أبا عوانة يشيرُ إلى الاختلاف في رفع الحديث ووقفه. والله أعلم.","vol":"17","page":247},{"text":"٩٤٦٦ - حدّثنا الصغاني، قال: حدّثنا روح بن عُبادة (^١)، قال: حدّثنا ابن جريج، قال: أخبرني زياد، أن ثابتا -مولى عبد الرّحمن بن زيد - أخبره أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"يسلم الراكب على الماشي، والماشي على القاعد، والقليل على الكثير\" (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٤).\nفوائد الاستخراج: تعيين مهمل، وهو روح بن عبادة.","vol":"17","page":248},{"text":"٩٤٦٧ - حدّثنا أبو يوسف الفارسي، قال: حدّثنا أبو عاصم (^١)، عن ابن جريج، قال: حدثني زياد، بمثله (^٢).\n_________\n(^١) أبو عاصم هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٤).","vol":"17","page":248},{"text":"<span data-type='title' id=toc-1248>بيان الخبر الموجب رد السلام، واجتناب الجلوس بالطرقات لمن وجد منه بُدًّا</span>","vol":"17","page":249},{"text":"٩٤٦٨ - حدّثنا علي بن حرب [الطائي] (^١)، وعمار بن رجاء، قالا: حدّثنا أبو عامر العقدي (^٢)، عن هشام بن سعد (^٣)، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"إياكم والجلوس على الطرقات\". قالوا: يا رسول الله، ما لنا بُدٌّ من مجالسنا نتحدث فيها، قال: \"إِذًا فأعطوا الطريق حقها\". قالوا: وما حقها يا رسول الله؟ قال: \"ردُّ السّلام، وغض البصر، وكف الأذى، والأمر بالمعرُوف، والنهي عن المنكر\" (^٤).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) عبد الملك بن عمرو القيسي.\n(^٣) هشام بن سعد هو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه -كتاب السّلام، باب من حق الجلوس على الطريق ردّ السّلام (٤/ ١٧٠٤/ حديث رقم ٣ / الثّانية)، وتقدم عند مسلم في كتاب اللباس، باب النّهي عن الجلوس في الطرقات (٣/ ١٦٧٥/ حديث رقم ١١٤).\nوأخرجه البخاريّ في صحيحه -كتاب المظالم، باب أفنية الدور والجلوس فيها (٥/ ١١٢/ حديث رقم ٢٤٦٥) وطرفه في (٦٢٢٩).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية هشام بن سعد، ومسلم ساق إسنادها.","vol":"17","page":249},{"text":"٩٤٦٩ - حدثني علي بن زيد الفرائضي (^١) بمكة، قال: حدّثنا الحُنَيْني (^٢)، عن هشام بن سعد (^٣) بإسناده. قال: الحنيني في حديثه (^٤): وهداية ابن السبيل (^٥).\n_________\n(^١) أبو الحسن، من أهل طرسوس، اسم جده: عبد الله، ت (٢٦٢) وقيل (٢٦٣) هـ.\nقال أبو سعيد بن يونس المصري: تكلموا فيه.\nوقال مسلمة بن القاسم: ثقة.\nانظر: تأريخ بغداد (١١/ ٤٢٧ / ترجمة ٦٣١٥)، ولسان الميزان (٤/ ٢٣٠ / ترجمة ٦١١).\n(^٢) الحنيني: بضم الحاء، وبعدها نون مفتوحة، وياء ساكنة، ثمّ نون. الإكمال (٣/ ٩٥).\nوهو إسحاق بن إبراهيم، أبو يعقوب، المدني، نزيل طرسوس، ت (٢١٦) هـ.\nقال البخاري: فيه نظر.\nوقال ابن عدي: مع ضعفه يكتب حديثه.\nوقال الذهبي: ضعفوه.\nوقال ابن ججر: ضعيف.\nانظر: التاريخ الكبير (١/ ٣٧٩ / ترجمة ١٢٠٧)، والكامل (١/ ٣٤١، ٣٤٢/ ترجمة ١٧١)، والكاشف (١/ ٦٠/ ترجمة ٢٨١)، وتقريب التهذيب (١٢٦ / ترجمة ٣٣٩).\n(^٣) هشام بن سعد هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م) بعد كلمة (حديثه) زيادة: (وزاد).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٨).\nفوائد الاستخراج: زيادة لفظ: \"وهداية ابن السبيل\"، وإسنادها ضعيف، لكن لها =\n⦗٢٥١⦘ = شاهد من حديث أبي هريرة: (نهى رسول الله ﷺ عن أن تجلسوا بأفنية الصعدات …) الحديث، وفيه: \"وإرشاد السبيل\".\nأخرجه أبو داوود في سننه -كتاب الأدب، باب في الجلوس في الطرقات (٥/ ١٦٠/ حديث رقم ٤٨١٦، وابن حبّان (الإحسان ٢/ ٣٥٧ / حديث رقم ٥٩٦)، والحاكم (٤/ ٢٦٤، ٢٦٥)، وصححه، ووافقه الذهبي.","vol":"17","page":250},{"text":"٩٤٧٠ - حدثني عبد الرّحمن بن عمرو أبو زرعة الدمشقي (^١)، في قدمتي الثّالثة الشّام، قال: حدّثنا أبو الجماهر محمّد بن عثمان (^٢)، ح.\nوحدثنا أبو أمية، قال: حدّثنا يحيى بن صالح، قالا: حدّثنا عبد العزيز\n⦗٢٥٢⦘ ابن محمّد (^٣)، قال: حدّثنا زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري: أن رسول الله ﷺ قال: \"إياكم والجلوس في الطرقات\". قالوا: يا رسول الله، ما لنا بد من مجالسنا؛ فنتحدث فيها (^٤)؛ فقال رسول الله ﷺ: \"إذْ أبيْتُم (^٥)، فأعطوا الطريق حقه\". قالوا: يا رسول الله، وما حق الطريق؟ قال: \"غَض البصر، وكف الأذى، ورد السّلام والأمر بالمعروف، والنهي عن المنكر\" (^٦).\n[رواه أبو حذيفة، عن زهير بن محمّد، عن زيد بن أسلم (^٧)] (^٨).\n_________\n(^١) اسم جده: عبد الله بن صفوان، النصري -بالنون- ت (٢٨١) هـ.\n(^٢) التنوخي، الدمشقي، الكفرسوسي، ت (٢٢٤) هـ.\nكنيته أبو الجماهر وأبو عبد الرّحمن. كذا قال أبو زرعة الدمشقي، وتبعه الذهبي وابن حجر.\nوقال ابن حبّان، وأبو أحمد الحاكم، والمزي: أبو الجماهر لقب، كنيته: أبو عبد الرّحمن.\nوثقه الأئمة، منهم: أبو مسهر عبد الله بن مسهر، وأبو داوود، وأبو حاتم، والدارمي، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٨/ ٢٥/ ترجمة ١١٠)، والثقات (٩/ ٧٧)، والأسامي والكنى (٣/ ١٨١/ ترجمة ١٢٢٠)، وتهذيب الكمال (٢٦/ ٩٧ - ١٠٠ / ترجمة ٥٤٦١)، والسير (١٠/ ٤٤٨، ٤٤٩ / ترجمة ١٤٦)، وتقريب التهذيب (٨٧٧ / ترجمة ٦١٧٥).\n(^٣) عبد العزيز بن محمّد هو موضع الالتقاء.\n(^٤) هذه الجملة في نسختي (ل)، (م) هكذا: (فيه نتحدث فيها).\n(^٥) هكذا في كلّ النسخ، ألف واحدة بين الذال والباء، إِلَّا أن في نسختي (ل)، (م) زيادة حرف الفاء في (إذ).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٨).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية عبد العزيز بن محمّد، ومسلم ساق إسنادها.\n(^٧) العدوي مولى عمر بن الخطّاب، أبو عبد الله وأبو أسامة، المدني، ت (١٣٦) هـ.\nوثقه الأئمة: منهم: أحمد، وأبو زرعة، وأبو حاتم، وغيرهم.\nانظر: الجرح والتعديل (٣/ ٥٥٥ / ترجمة ٢٥١١).\n(^٨) ما بين المعقوفتين من نسختي (ل)، (م).\nوهذا المعلق وصله البيهقي، قال: أخبرنا أبو الطّاهر الفقيه، أنبأنا أبو بكر =\n⦗٢٥٣⦘ = الفحام، ثنا محمّد بن يحيى، ثنا موسى بن مسعود، به. السنن الكبرى (١٠/ ٩٤).\nوموسى بن مسعود هو أبو حذيفة.","vol":"17","page":251},{"text":"٩٤٧١ - حدّثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني حفص بن ميسرة (^١)، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري: أن رسول الله ﷺ قال: \"إياكم والجلوس بالطرقات\". فقالوا (^٢): يا رسول الله، لا بُدَّ من مجالسنا، نتحدث فيها، فقال: \"إذْ أبيتم، فأعطوا الطريق حقها\" (^٣). قالوا: وما حق الطريق يا رسول الله؟ قال: \"غض البصر، كف الأذى، ورد السّلام، والأمر بالمعروف، والنهي عن المنكر\" (^٤).\n_________\n(^١) حفص بن ميسرة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): قالوا.\n(^٣) في النسخ الأخرى وصحيح مسلم: حقه.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٦٨)، وهذا الطريق عند مسلم برقم (٣).","vol":"17","page":253},{"text":"٩٤٧٢ - حدّثنا الصغاني، وأبو أمية، قالا: حدّثنا عفان ابن مسلم (^١)، قال: حدّثنا عبد الواحد بن زياد، قال: حدّثنا عثمان بن حكيم، عن إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أبي، قال: قال أبو طلحة: كنا جلوسًا بالأفنية، فمر بنا رسول الله ﷺ، فقال: \"ما لكم\n⦗٢٥٤⦘ ولمجالس الصُعُدات (^٢)، اجتنبوا مجالسَ الصُعُدات\". قال: قلنا: يا رسول الله، إنا جلسنا لغير ما بأس، نتذاكر الحديث (^٣)؟ فقال: \"أعطوا المجالس حقها\". قال: قلنا: يا رسول الله، وما حقها؟ قال: \"غض (^٤) البصر، ورد السّلام، وحسن الكلام\" (^٥).\n_________\n(^١) عفان بن مسلم هو موضع الالتقاء.\n(^٢) جمع صعيد -كطريق وطرُقات- وهو التراب أو وجه الأرض، ومنه سُمي الطريق صعيدًا، انظر: لسان العرب، وتاج العروس (مادة: صعد).\n(^٣) قوله: (قلنا: يا رسول ....) إلى قوله: (الحديث)، مكرر في نسختي (ل)، (م).\n(^٤) في نسخة (ل): غُضوا.\n(^٥) أخرجه مسلم في صحيحه -كتاب السّلام، باب من حق الجلوس على الطريق ردّ السّلام (٤/ ١٧٠٣، / ١٧٠٤ حديث رقم ٢).\nفوائد الاستخراج: تقييد المهمل، وهو عفان، بأنه عفان بن مسلم.","vol":"17","page":253},{"text":"<span data-type='title' id=toc-1249>بيان الخبر الموجب تسليم المسلم على المسلم إذا لقيه، والخبر الموجب رد السلام على المسلم، والدليل على أنه لا يجب على المسلم أن يسلم على غير المسلم، ولا أن يردّ عليه¬ السلام، مثل الجهميّة وغيرهم</span>","vol":"17","page":255},{"text":"٩٤٧٣ - حدّثنا محمّد بن يحيى، قال: حدّثنا الخضر بن محمّد ابن شجاع الجزري (^١)، قال: أخبرنا إسماعيل بن جعفر (^٢)، عن العلاء، عن أبيه، عن أبي هريرة: أن رسول الله ﷺ قال: \"حق المسلم على المسلم ست\". قيل: وما هُن (^٣) يا رسول الله؟ قال: \"إذا لقيته فسلم عليه، وإذا دعاك فأجبه، وإذا استنصحك فانصح له، وإذا عطس فحمد الله، فشمّته، وإذا مرض فَعُدْه، وإذا مات فاتبعه\" (^٤).\n_________\n(^١) أبو مروان، الحراني، ت (٢٢١) هـ.\n(^٢) إسماعيل بن جعفر هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): وما هي.\n(^٤) أخرجه مسلم في صحيحه -كتاب السّلام، باب من حق المسلم للمسلم ردّ السّلام (٤/ ١٧٠٥ /حديث رقم ٥).\nوأخرجه البخاريّ في صحيحه -كتاب الجنائز، باب الأمر باتباع الجنائز (٣/ ١١٢ / حديث رقم ١٢٤٠).","vol":"17","page":255},{"text":"٩٤٧٤ - حدّثنا محمّد بن يحيى، والصغاني، قالا: حدّثنا ابن\n⦗٢٥٦⦘ أبي مريم، قال: أخبرنا (^١) محمّد بن جعفر، قال: حدّثنا العلاء (^٢)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"حق المسلم ست\". قالوا: ما هن يا رسول الله؟ قال: \"تسلم عليه إذا لقيته، وتجيبه إذا دعاك، وتنصح له إذا استنصحك، وتشمته إذا عطس، وتعوده إذا مرض، وتشيّع جنازته إذا مات\" (^٣).\n_________\n(^١) في نسختي (ل)، (م): حدّثنا.\n(^٢) العلاء هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣).","vol":"17","page":255},{"text":"٩٤٧٥ - حدّثنا يعقوب بن سفيان الفارسي، قال: حدّثنا ابن بكير (^١)، وعبد العزيز بن عمران (^٢)، وأحمد بن صالح (^٣)، قالوا: حدّثنا عبد الله ابن وهب (^٤)، قال: أخبرني يونس [بن يزيد] (^٥)، عن سعيد بن المسيَّب، عن\n⦗٢٥٧⦘ أبي هريرة أنه قال: خمس تجب للمسلم على أخيه، رد السّلام، وتشميت العاطس، وإجابة الدّعوة (^٦)، وعيادة المريض، واتباع الجنائز (^٧).\n_________\n(^١) هو يحيى بن عبد الله بن بكير، نسب إلى جده، أبو زكريا، المصري.\n(^٢) ابن ابنة سعيد بن أبي أيوب، المصري. ت (١٦٣) هـ.\nقال أبو حاتم: صدوق، وذكر ابن حبّان في ثقاته.\nانظر: المعرفة والتأريخ (١/ ١٥٠)، والجرح والتعديل (٥/ ٣٩١ / ترجمة ١٨١٨)، والثقات (٨/ ٣٩٦).\n(^٣) المصري، أبو جعفر، ابن الطبري، ت (٢٤٨) هـ.\n(^٤) عبد الله بن وهب هو موضع الالتقاء.\n(^٥) من نسختي (ل)، (م).\n(^٦) في نسخة (ل): وإجابة الداعي.\n(^٧) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣)، وهذا الطريق عند مسلم برقم (٤).","vol":"17","page":256},{"text":"٩٤٧٦ - حدّثنا محمّد بن مُهِلّ الصنعاني (^١)، قال: حدّثنا عبد الرزّاق (^٢)، عن معمر، عن الزّهريّ، عن سعيد بن المسيَّب، عن أبي هريرة قال: قال رسول الله ﷺ: \"خمس تجب للمسلم على أخيه، رد السّلام، وتشميت العاطس، وإجابة الدّعوة، وعيادة المريض، واتباع الجنائز\" (^٣).\nرواه (^٤) محمّد بن يحيى، عن عبد الرزّاق، بإسناده مثله (^٥).\n⦗٢٥٨⦘ قال محمّد [بن يحيى] (^٦): قال عبد الرزاق: كان (^٧) معمر يرسل هذا الحديث على (^٨) الزّهريُّ كثيرًا (^٩).\n_________\n(^١) نسب إلى جده، واسم أبيه: عبد الله.\nقال ابن أبي حاتم: وابن حجر: صدوق.\nانظر: الجرح والتعديل (٧/ ٣٠٥، / ٣٠٦ ترجمة ١٦٥٩)، وتقريب التهذيب (٨٦٠/ ترجمة ٦٠٤٣).\n(^٢) عبد الرزّاق هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣).\n(^٤) في نسختي (ل)، (م): روى.\n(^٥) كلمة: (مثله) ساقطة من نسختي (ل)، (م).\nوهذا التعليق وصله البغوي في شرح السنة (٥/ ٢٠٩ / حديث رقم ١٤٠٤).\n(^٦) من نسختي (ل)، (م).\n(^٧) في نسختي (ل)، (م): وكان.\n(^٨) هكذا في كلّ النسخ، إِلَّا أنه مضبب عليها في نسخة (ل). وفي صحيح مسلم وتحفة الأشراف (١٠/ ٤٩ / حديث رقم ١٣٢٦٨): (عن).\n(^٩) هذا القول حكاه مسلم عن عبد الرزّاق دون قوله: (كثيرًا)، وزاد: وأسنده مرّة عن ابن المسيَّب، عن أبي هريرة. اهـ.","vol":"17","page":257},{"text":"٩٤٧٧ - حدّثنا عيسى بن أحمد العسقلاني، ويونس بن عبد الأعلى -قراءة عليه- كلاهما عن بشر بن بكر، أخبرني (^١) الأوزاعي، عن ابن شهاب (^٢)، عن ابن المسيَّب: أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"حق المسلم على المسلم خمس: رد السّلام، وتشميت العاطس، وعيادة المريض، واتباع الجنائز، وإجابة الدّعوة\" (^٣).\n_________\n(^١) في نسختي (ل)، (م): حدثني.\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣).","vol":"17","page":258},{"text":"٩٤٧٨ - حدّثنا أبو أمية، قال: حدّثنا محمّد بن مُصْعَب، عن الأوزاعي، بإسناده:\nسمعت رسول الله ﷺ يقول: \"حق المسلم على المسلم خمس:\n⦗٢٥٩⦘ يسلم عليه (^١) [إذا لقيه] (^٢)، ويشمّته إذا عطس، ويعوده إذا مرض، ويتبع جنازته إذا مات، ويجيبه إذا دعاه (^٣).\n_________\n(^١) كلمة: (عليه) ساقطة من نسخة (م).\n(^٢) من نسخة (هـ)، وعليها إشارة (لا- إلى)، وأثبتها لحسن موقعها في السياق، ولثبوتها في الحديث، انظر الحديث رقم (٩٤٧٣) ورقم (٩٤٧٤).\n(^٣) تقدّم تخريجه، وبيان موضع الالتقاء، انظر الحديث رقم (٩٤٧٣) ورقم (٩٤٧٧).","vol":"17","page":258},{"text":"٩٤٧٩ - حدّثنا أحمد بن يحيى بن عميرة [التنيسي] (^١)، قال: حدّثنا عمرو بن أبي سلمة (^٢)، عن الأوزاعي، قال: أخبرني (^٣) ابن شهاب (^٤)، قال: أخبرني (^٥) سعيد ابن المسيَّب: أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"حق المسلم على المسلم خمس: رد السّلام، وعيادة المريض، واتباع الجنائز، وإجابة الدّعوة (^٦)، وتشميت العاطس\" (^٧).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) عمرو بن أبي سلمة التنيسي، أبو حفص، الدمشقي، مولى بني هاشم.\n(^٣) في نسختي (ل)، (م): حدثني.\n(^٤) ابن شهاب هو موضع الالتقاء.\n(^٥) في نسختي (ل)، (م): حدثني.\n(^٦) كلمة: (وإجابة الدّعوة) ساقطة من نسخة (م).\n(^٧) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣).","vol":"17","page":259},{"text":"٩٤٨٠ - حدّثنا يعقوب بن سفيان الفارسي، قال: حدّثنا صفوان\n⦗٢٦٠⦘ ابن صالح (^١)، قال: حدّثنا الوليد بن مسلم (^٢)، عن الأوزاعي، عن الزّهريّ (^٣) عن سعيد، وأبي سلمة، عن أبي هريرة، عن النّبيّ ﷺ، بمثله (^٤).\n_________\n(^١) ابن صفوان، الثقفي مولاهم، أبو عبد الملك، الدمشقي.\n(^٢) القرشي مولاهم، أبو العباس، الدمشقي.\n(^٣) الزّهريُّ هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٧٣).\nفوائد الاستخراج: متابعة أبي سلمة لسعيد بن المسيَّب، لكن هذه الزيادة ضعيفة؛ لأنها من رواية الوليد بن مسلم، وهو مدلس -كما سبق في ترجمته- وقد عنعن. ثمّ إن رواة الحديث عن الأوزاعي، في الطرق السابقة، لم يذكروا هذه الزيادة. والله أعلم.","vol":"17","page":259},{"text":"<span data-type='title' id=toc-1250>بيان الأخبار الموجبة الرَّدِّ على أهل الكتاب إذا سلموا، وصفة الرَّدِّ، والعلّة الّتي لها أمر بالرد عليهم، والنهي عن زيادة الرَّدِّ على: وعليكم، وحظر الابتداء بالسلام عليهم وعلى المشركين</span>","vol":"17","page":261},{"text":"٩٤٨١ - حدّثنا إبراهيم بن مرزوق، قال: حدّثنا وهب بن جرير، ح.\nوحدثنا يونس بن حبيب، قال: حدّثنا أبو داوود، قالا: حدّثنا شعبة (^١)، عن قتادة، عن أنس، قال: قال أصحاب النّبيّ ﷺ: يا رسول الله إن أهل (^٢) الكتاب يسلّمون علينا؛ فكيف نردّ عليهم؟ قال: \"قولوا: وعليكم\" (^٣).\nرواه (^٤) غُندر وخالد [بن الحارث] (^٥)، عن شعبة (^٦)، عن قتادة (^٧)، عن\n⦗٢٦٢⦘ أنس، بمثله (^٨).\nرواه (^٩) الدارمي (^١٠)، عن النضر، عن شعبة، عن قتادة، [عن أنس] (^١١).\n_________\n(^١) شُعبة هو موضع الالتقاء.\n(^٢) في م: أصحاب.\n(^٣) أخرجه مسلم في صحيحه -كتاب السّلام، باب النّهي عن ابتداء أهل الكتاب بالسلام … (٤/ ١٧٠٥، ١٧٠٦/ حديث رقم ٧).\nوأخرجه البخاريّ في صحيحه -كتاب الاستئذان، باب كيف يردّ على أهل الذِّمَّة السّلام (١١/ ٤٢/ حديث رقم ٦٢٥٨)، وطرفه في (٦٩٢٦).\n(^٤) في نسختي (ل)، (م): روى.\n(^٥) من نسختي (ل)، (م).\n(^٦) (شعبة) ساقط من بقية النسخ.\n(^٧) (قتادة) ساقط من نسختي (ل)، (م).\n(^٨) وصله مسلم في صحيحه، انظر الإحالة رقم (٣).\n(^٩) في نسختي (ل)، (م): روى.\n(^١٠) هو أحمد بن سعيد، الدارمي، أبو جعفر، السرخسي، ثمّ النيسابوري.\n(^١١) من نسختي (ل)، (م).\nولم أقف على وصله.","vol":"17","page":261},{"text":"٩٤٨٢ - حدّثنا الصغاني، قال: أخبرنا (^١) أبو النضر، قال: أخبرنا شعبة (^٢)، عن قتادة، عن أنس بن مالك (^٣) قال: قال أصحاب رسول الله ﷺ: إن أهل الكتاب يسلمون علينا، فكيف نرد عليهم؟ قال: \"قولوا: وعليكم\" (^٤).\n_________\n(^١) في نسختي (ل)، (م): حدّثنا.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): عن قتادة قال: قال أنس بن مالك: قال أصحاب …\n(^٤) تقدّم تخريجه، انظر الحديث رقم (٩٤٨١).","vol":"17","page":262},{"text":"٩٤٨٣ - حدّثنا يوسف بن سعيد (^١)، قال: حدّثنا حجاج بن محمّد، قال: حدثني شعبة (^٢)، قال: سمعت قتادة يحدث عن أنس بن مالك،\n⦗٢٦٣⦘ أن أصحاب النّبيّ ﷺ قالوا للنبي ﷺ: إن أهل الكتاب يسلمون علينا، فكيف نرد عليهم؟ قال: \"قولوا: وعليكم\" (^٣).\nقال شعبة: ثمّ شك قتادة في هذا الحديث، هل سمعه من أنس (^٤)؟.\nقال حجاج: وكان شعبة يسأل قتادة في كُل حديث: سمعت (^٥) أنس بن مالك؟.\nحدّثنا نصر بن مرزوق، قال: حدّثنا أسد بن موسى، قال: سمعت\n⦗٢٦٤⦘ شعبة يقول: كان همتي أن أنظر إلى شفتي قتادة؛ فإن قال: سمعت أنسًا، كتبت، وإلّا تركت (^٦).\n_________\n(^١) في نسختي (ل)، (م): (يوسف بن مُسَلَّم). و(مُسَلَّم) جده، ينسب إليه.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (٩٤٨١).\n(^٤) لم أقف على تصريح قتادة بالسماع من أنس، في هذا الحديث في المصادر التي وقفت على هذا الحديث فيها -سوى الحديث التالي عند أبي عوانة- وهي: مسند الإمام أحمد (٣/ ١١٥، ١٤٠، ١٤٤، ١٩٢، ٢٠٢، ٢١٢، ٢١٤، ٢٣٤)، وسنن أبي داوود (٥/ ٣٨٥/ حديث رقم ٥٢٠٧) وعمل اليوم واللّيلة للنسائي (٣٠٥/ حديث رقم ٣٨٦، ٣٨٧)، ومسند أبي يعلى (٢٩٥، ٤١٠، ٤٢٥، ٤٤٥، ٤٥٧، ٤٧٨ / الأحاديث رقم ٢٩١٦، ٣٠٨٩، ٣١١٤، ٣١٥٣، ٣١٧٩، ٣٢١٤)، وصحيح ابن حبّان (٢/ ٢٥٦ / حديث رقم ٥٠٢)، إضافة إلى صحيح مسلم، وأمّا البخاريّ فلم يخرجه من طريق قتادة.\nفوائد الاستخراج: بيان شك قتادة في سماعه هذا الحديث من أنس، ولعلّه لهذا السبب لم يخرجه البخاريّ من طريق قتادة. والله أعلم.\n(^٥) من نسخة (م): (سمعه). ولعلّها سبق قلم من الناسخ.\n(^٦) وكذا روى عثمان الدارمي، عن يعقوب الدورقي، عن شعبة، انظر تأريخ الدارمي (١٩٢/ ترجمة ٧٠٣).","vol":"17","page":262},{"text":"٩٤٨٤ - حدثنا محمد بن عبيد الله المنادي (^١)، قال: حدثنا يونس ابن محمد، قال: حدثنا شيبان (^٢)، عن قتادة (^٣)، قال: حدثنا أنس بن مالك: أن يهوديًّا (^٤) أتى على نبي الله ﷺ وأصحابه، فقال: السام (^٥) عليكم،\n⦗٢٦٥⦘ فرد القوم عليه: فقال: \"تدرون (^٦) ما قال\"؟ قالوا: سلّمَ يا نبي الله. قال: \"لا، ولكنه قال: كذا وكذا، ردوه\" فردوه، فقال: \"أقلتَ: السام عليكم\"؟ قال: نعم. قال نبي الله عند ذلك: \"إذا سلم أحد من أهل الكتاب فقولوا: عليك\". قال: عليك ما قلت\" (^٧).\n_________\n(^١) أبو جعفر، ابن أبي داوود، البغدادي، يعرف بابن المنادي.\n(^٢) ابن عبد الرحمن التميمي مولاهم، النحوي، أبو معاوية، البصري.\n(^٣) قتادة هو موضع الالتقاء.\n(^٤) قال ابن حجر: أخرج الطبراني بسند ضعيف عن زيد بن أرقم، قال: بينما أنا عند النبي ﷺ إذ أقبل رجل من اليهود، يقال له: ثعلبة بن الحارث، فقال: السام عليك يا محمد. فقال: \"وعليكم\". اهـ. الفتح (١١/ ٤٢). وهذا الحديث في المعجم الكبير (٥/ ١٨٠/ حديث رقم ٥٠١٤)، وفي إسناده عبد النور بن عبد الله بن هارون، قال فيه الهيثمي: \"كذاب\". المجمع (٨/ ٤٢).\nوكلمة: (السام) تحرفت في المعجم الكبير -المطبوع- إلى: (السلام).\n(^٥) هذه الكلمة: (السام) جاءت في الروايات مهموزة، وغير مهموزة.\nفالمهموزة مصدر سئم يسأم سأما وسأمة وسآما وسآمة. وهو الملل والضجر.\nوالمعنى: تسأمون دينكم، كما جاء ذلك مرفوعًا إلى النبي ﷺ من حديث أنس، أخرجه البزار (كشف الأستار ٢/ ٤٢٢/ حديث رقم ٢٠١٠) من طريق محمد =\n⦗٢٦٥⦘ = ابن عبد الله الأنصاري. وأخرجه ابن حبان أيضًا في صحيحه (الإحسان ٢/ ٢٥٦ / حديث رقم ٥٠٣) من طريق يزيد بن زريع. كلاهما عن سعيد بن أبي عروبة، عن قتادة، عن أنس أن يهوديًّا سلم على النبي ﷺ وأصحابه، فقال: السام عليكم. فقال النبي ﷺ: \"أتدرون ما قال\"؟ قالوا: نعم، سلم علينا. قال: \"لا، إنما قال: السام عليكم، أي تسأمون دينكم؛ فإذا سلم عليكم رجل من أهل الكتاب، فقولوا: وعليك\". وإسناده صحيح.\nوالرواية بغير الهمز هي المشهورة، ومعناها: الموت.\nانظر: الفائق (٢/ ١٤٣)، والنهاية (٢/ ٢٣٨/ ولسان العرب (٣/ ١٩٠٧، ٢١٥٩)، وفتح الباري (١١/ ٤٢، ٤٦).\n(^٦) في نسختي (ل)، (م): أتدرون.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٤٨١).\nفوائد الاستخراج:\n- ذكر القصة في الحديث. فليست عند مسلم، بل عند البخاري برقم: (٦٩٢٦).\n- تصريح قتادة بالسماع من أنس.","vol":"17","page":264},{"text":"٩٤٨٥ - حدثنا إبراهيم بن مرزوق البصري، قال: حدثنا أبو داوود،\n⦗٢٦٦⦘ قال: حدثنا شعبة، عن هشام بن زيد (^١)، عن أنس بن مالك (^٢) قال: مر رجل من اليهود على رسول الله ﷺ، فقال: السام عليكم، فقال عمر: دعني أضرب عنقه، قال: \"إذا سلم عليكم أهل الكتاب، فقولوا: وعليكم\" (^٣).\n_________\n(^١) ابن أنس بن مالك، الأنصاري.\nوثقه ابن معين، وابن حجر.\nوقال أبو حاتم: صالح.\nانظر: الجرح والتعديل (٩/ ٥٨ / ترجمة ٥٣٩)، وتقريب التهذيب (١٠٢١/ ترجمة ٧٣٤٣).\n(^٢) أنس بن مالك هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٨١).\nفوائد الاستخراج: ذكر قول عمر.","vol":"17","page":265},{"text":"٩٤٨٦ - حدثنا أبو الأزهر (^١)، قال: حدثنا رَوح بن (^٢) عبادة، قال: حدثنا شعبة، عن هشام بن زيد بن (^٣) أنس، قال: سمعت أنس ابن مالك (^٤) يحدث: أن يهوديًّا مَرّ على رسول الله ﷺ، فقال:\n⦗٢٦٧⦘ السام عليكم، فقال رسول الله ﷺ: \"وَعليك، أتدرون ما قال؟ قال: السام عليكم\"، فقالوا: ألا نقتله؟ قال: \"لا، ولكن إذا سلم عليكم فَقُولوا: وعليكم\" (^٥).\n_________\n(^١) هو أحمد بن الأزهر بن منيع، العبدي، النيسابوري.\n(^٢) في نسخة (م): (عن) وهو خطأ.\n(^٣) في نسخة (م): (عن) وهو خطأ.\n(^٤) أنس بن مالك هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٤٨١) ورقم (٩٤٨٤).","vol":"17","page":266},{"text":"٩٤٨٧ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، ح.\nوحدثنا أبو أمية، قال: حدثنا قبيصة، قالا: حدثنا سفيان (^١)، عن عبد الله بن دينار، عن ابن عمر، قال: قال رسول الله ﷺ: \"إن اليهود إذا سلموا عليكم قالوا: السام عليكم، فقولوا: وعليكم\" (^٢).\n_________\n(^١) الثوري هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام، وكيف يرد عليهم (٤/ ١٧٠٦/ حديث رقم ٩).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب كيف يرد على أهل الذمة (١١/ ٤٢/ حديث رقم ٦٢٥٧)، وطرفه في (٦٩٢٨).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها ونبه على أن آخرها: \"فقولوا: وعليك\".","vol":"17","page":267},{"text":"٩٤٨٨ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب، قال: أخبرني مالك، عن عبد الله بن دينار (^٢)، عن ابن عمر: أن النبي ﷺ\n⦗٢٦٨⦘ قال: \"إن اليهودي إذا سلم عليكم يقول: السام عليك، فقل: وعليك\" (^٣).\n_________\n(^١) من نسختي ل م.\n(^٢) عبد الله بن دينار هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٨٧).","vol":"17","page":267},{"text":"٩٤٨٩ - حدثنا محمد بن عامر الرملي، قال: حدثنا سعيد ابن منصور (^١)، قال: حدثنا هشيم (^٢)، عن عبيد الله بن أبي بكر، عن جده أنس بن مالك: أن رسول الله ﷺ قال: \"لا تزيدوا أهل الكتاب على وعليكم\" (^٣).\n_________\n(^١) ابن شعبة، أبو عثمان، الخراساني.\n(^٢) ابن بشير هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٨١)، وهذا الطريق عند مسلم برقم (٦).\nفوائد الاستخراج: النهي عن زيادة أهل الكتاب على: \"وعليكم\".","vol":"17","page":268},{"text":"٩٤٩٠ - حدثنا الصغاني، قال: حدثنا سُرَيج بن يونس (^١)، قال: حدثنا هشيم (^٢)، بنحوه (^٣).\n_________\n(^١) ابن إبراهيم، البغدادي، أبو الحارث.\n(^٢) هشيم هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٨١)، وهذا الطريق عند مسلم برقم (٦).","vol":"17","page":268},{"text":"٩٤٩١ - حدثنا الفضل بن عبد الجبار (^١)، قال: حدثنا النضر (^٢) ابن\n⦗٢٦٩⦘ شميل، قال: أخبرنا شعبة (^٣) قال: أخبرنا سهيل بن أبي صالح، قال: كنت مع أبي بالشام، وكان أهل الشام يسلمون على الرهبان، فقال لي أبي: قال أبو هريرة: قال النبي ﷺ، [ح] (^٤).\nوحدثنا إبراهيم بن مرزوق، قال: حدثنا وهب بن جرير، قال: أخبرنا شعبة (^٥)، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال في أهل الكتاب: \"لا تبدءوهم بالسلام، وإذا لقيتُموهم في طريق، فاضطرّوهم إلى أضيقها\" (^٦).\n_________\n(^١) ابن بور بن نِرْمق، الباهلي، المروزي.\n(^٢) في نسخة (م): (النضل). وهو خطأ.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) من نسختي (ل)، (م).\n(^٥) شعبة هو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام (٤/ ١٧٠٧/ حديث رقم ١٣/ الثانية).\nفوائد الاستخراج: ذكر أبي عوانة لمتن رواية شعبة، ومسلم ساق إسنادها، دون المتن ونبه أن فيها: (قال في أهل الكتاب).","vol":"17","page":268},{"text":"٩٤٩٢ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ أنه (^٢) قال في أهل الكتاب: \"لا تبدءوهم بالسلام، وإذا\n⦗٢٧٠⦘ لقيتموهم في الطريق، فاضطروهم إلى أضيقها\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) كلمة (أنه) ساقطة من نسخة (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":269},{"text":"٩٤٩٣ - حدثنا محمد بن مُهِلّ الصنعاني قال: حدثنا عبد الرزاق، [ح] (^١).\nوحدثنا الدبري، عن عبد الرزاق، عن معمر، عن سُهيل (^٢)، عن أبيه، عن أبي هريرة: قال النبي ﷺ: \"لا تبدءوا اليهود والنصارى بالسلام، وإذا لقيتموهم في طريق فاضطروهم إلى أضيقها\" (^٣).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) سهيل هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":270},{"text":"٩٤٩٤ - حدثني أبو أحمد بن عبدوس (^١)، قال: حدثنا محمد ابن إسحاق المُسَيّبي (^٢)، قال: حدثنا أبو ضمرة، قال: حدثنا يحيى بن سعيد، عن سهيل (^٣)، بإسناده، مثله (^٤).\n_________\n(^١) هو محمد بن عبدوس بن كامل، السراج، السلمي، البغدادي.\n(^٢) أبو عبد الله، المدني، نزيل بغداد، ت (٢٣٦) هـ.\nوثقه صالح جزرة، وإبراهيم بن إسحاق الصواف، وابن قانع، والذهبي.\nانظر: تأريخ بغداد (١/ ٢٣٦، ٢٣٧ / ترجمة ٥٣)، والكاشف (٣/ ١٧/ ترجمة ٤٧٨٧).\n(^٣) سهيل هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":270},{"text":"٩٤٩٥ - حدثنا أبو العباس الغزي، قال: حدثنا الفريابي، ح.\nوحدثنا أبو داوود الحراني، قال: حدثنا أبو نعيم، قالا: حدثنا سفيان (^١)، عن سهيل، بإسناده، قال (^٢): \"إذا لقيتم المشركين بالطريق، فلا تبدءوهم بالسلام، واضطروهم إلى أضيقها\" (^٣).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) ساقطة من نسختي (ل)، (م).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها دون المتن.","vol":"17","page":271},{"text":"٩٤٩٦ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني سليمان بن بلال، قال: حدثني سهيل (^١)، عن أبيه، عن أبي هريرة: أن رسول الله ﷺ قال: \"لا تبدءوا النصارى بالسلام، وإذا لقيتموهم في طريق فاضطّروهم إلى أضيقها\" (^٢).\n_________\n(^١) سهيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":271},{"text":"٩٤٩٧ - حدثنا أبو داوود الحراني، قال: حدثنا جعفر [¬*] النفيلي، ح.\nوحدثنا أبو علي الزعفراني، قال: حدثنا عاصم بن علي (^١)، وعلي بن الجعد (^٢)،\n⦗٢٧٢⦘ قالوا: حدثنا زهير بن معاوية، عن سهيل (^٣)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا لقيتموهم في الطريق، فلا تبدءوهم بالسلام، واضطروهم إلى أضيقها\" (^٤).\nقال زهير: قلت: لسُهيل: اليهود والنصارى؟ قال: المشركون كلهم.\n_________\n(^١) ابن عاصم بن صهيب، الواسطي، أبو الحسن، التيمي مولاهم.\n(^٢) ابن عبيد، الجوهري، البغدادي.\n(^٣) سهيل هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).\nفوائد الاستخراج: زيادة: (قال زهير: قلت لسهيل. . .) الخ.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (جعفر)، وصوابه: (أبو جعفر)، وهو على الصواب في نسخة نسخة كوبريللو (٥/ ق ٣٢/ أ)، (٧/ ق ١٦٧/ ب)، (١٠/ ق ٢٦/ ب)، ونسخة دار الكتب المصرية (٤/ ق ١٣٣/ ب) [وهي ضمن المجلد الأول بالدار خطأ]، وهو كذلك على الصواب في إتحاف المهرة (١٨٣٢٦).","vol":"17","page":271},{"text":"٩٤٩٨ - حدثنا أبو أمية، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب، وأبو عوانة، عن سهيل (^١)، عن أبيه، عن أبي هريرة: أن النبي ﷺ قال: \"لا تبدءوا أهل الكتاب بالسلام، وإذا لقيتموهم في طريق فاضطروهم إلى أضيقها\" (^٢).\n_________\n(^١) سهيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":272},{"text":"٩٤٩٩ - حدثنا ابن ابنة معاوية (^١)، قال: حدثنا خالد بن خِدَاش (^٢)،\n⦗٢٧٣⦘ قال: حدثنا عبد العزيز بن محمد، قال: حدثنا سهيل (^٣) بإسناده: \"لا تبدءوا اليهود والنصارى بالسلام، وإذا لقيتموهم\". مثله (^٤).\n_________\n(^١) هو محمد بن أحمد بن النضر، الأزدي، أبو بكر، ت (٢٩١) هـ.\nقال عبد الله بن أحمد بن حنبل، ومحمد بن عبدوس: ثقة لا بأس به.\nوذكره ابن حبان في ثقاته، وقال: كتب عنه أصحابنا.\nانظر: الثقات (٩/ ١٥٢، ١٥٣) وتأريخ بغداد (١/ ٣٦٤/ ترجمة ٣٠٦).\n(^٢) ابن عجلان، المهلبي مولاهم، أبو الهيثم، البصري.\n(^٣) سهيل هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٤٩١).","vol":"17","page":272},{"text":"<span data-type='title' id=toc-1251>بيان (^١) مراد النبي ﷺ في رد السلام على أهل الكتاب، وأنه لا يستجاب لهم في المسلمين، والدليل على الترغيب في مداراتهم، وبيان العلة التي لها ترك النبي ﷺ مصاحبتتم أو التعرض لهم </span>(^٢)\n_________\n(^١) ساقطة من نسخة (م).\n(^٢) جملة: (والتعرض لهم)، ساقطة من نسختي (ل)، (م).","vol":"17","page":274},{"text":"٩٥٠٠ - حدثنا الحسن بن علي بن عفان العامري، قال: حدثنا عبد الله بن نمير، قال: حدثنا الأعمش (^١)، عن مسلم، عن مسروق، عن عائشة، قالت: دخل على النبي ﷺ يهود، فقالوا: السام عليك يا أبا القاسم، قال: \"وعليكم\"، قالت عائشة: وعليكم السام، ونالت منهم، فقال لها رسول الله ﷺ: \"إن الله لا يُحب الفُحش ولا التفحّش\" قالت (^٢): قلت: ألم تسمعهم يقولون: السام عليكم؟ فقال رسول الله ﷺ: \"أو ما سمعتني أقول: وعليكم\"؟ قالت: فأنزل الله ﷿ ﴿وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ﴾ (^٣)،\n⦗٢٧٥⦘ حتى فرغ من الآية (^٤).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) في الأصل: (قال)، والتصويب من النسخ الأخرى.\n(^٣) الآية ٨ من سورة المجادلة.\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام (٤/ ١٧٠٦، ١٧٠٧/ حديث رقم ١١).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب كيف يرد على أهل الذمة السلام (١١/ ٤١/ حديث رقم ٦٣٥٦)، وأطرافه في (٢٩٣٥، ٦٠٢٤، ٦٠٣٠، ٦٣٩٥، ٦٤٠١، ٦٩٢٧).","vol":"17","page":274},{"text":"٩٥٠١ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا يعلى بن عبيد (^١)، قال: حدثنا الأعمش، عن مسلم، عن مسروق، عن عائشة قالت: كان أناس من اليهود يأتون النبي ﷺ، فيقولون: السام عليك، فيقول: \"وعليكم\"، ففطنت بهم عائشة، فسبتهم، فقال: \"مه يا عائشة؛ إن الله ﷿ لا يحب الفحش ولا التفحش\". قالت: يا رسول الله، إنهم يقولون كذا وكذا، فقال: \"أليس قد رددت عليهم\"؟ فأنزل الله ﷿: ﴿وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ﴾ إلى آخر الآية (^٢).\n_________\n(^١) يعلى بن عبيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠)، وهذا الطريق عند مسلم برقم (١١/ الطريق الثاني).\nفوائد الاستخراج: ذكر تمام رواية يعلى بن عبيد، ومسلم ساق بعضها.","vol":"17","page":275},{"text":"٩٥٠٢ - حدثنا عباس الدوري، قال: حدثنا أبو يحيى الحِمَّاني (^١)،\n⦗٢٧٦⦘ قال: حدثنا الأعمش (^٢) بإسناده إلى قوله: الفاحش (^٣) ولا التفحش (^٤).\nرواه أبو معاوية، عن الأعمش بطوله (^٥).\n_________\n(^١) هو عبد الحميد بن عبد الرحمن، الكوفي، لقبه: بشمين.\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) هكذا في كل النسخ: (الفاحش)، وضبب عليها في نسخة (ل). ولعله إشارة إلى أن الصواب: (الفحش)، كما في الحديث السابق.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠).\n(^٥) وصله مسلم في صحيحه برقم (١١).","vol":"17","page":275},{"text":"٩٥٠٣ - حدثنا محمد بن مهل الصنعاني، وأخبرنا محمد بن يحيى -فيما قرئ عليه- قالا: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن عروة، عن عائشة قالت: دخل رهط من اليهود على النبي ﷺ، فقالوا: السام عليك، فقالت عائشة: ففهمتها، فقلت: عليكم السام واللعنة، فقال النبي ﷺ: \"مهلًا يا عائشة، فإن الله يحب الرفق في الأمر كله\". فقالت (^٢): ألم (^٣) تسمع ما قالوا؟ قال: \"قد قلت: عليكم\" (^٤).\n⦗٢٧٧⦘ وقال محمد: وعليكم (^٥).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): قالت.\n(^٣) في نسختي (ل)، (م): (لم) بدون همزة الاستفهام، وفي نسخة (ل) ضبة قبلها ولعلها إشارة إلى سقوط الهمزة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠)، وهذا الطريق عند الإمام مسلم برقم (١٠/ =\n⦗٢٧٧⦘ = الطريق الثانية).\n(^٥) اختلفت الروايات في إثبات حرف الواو وحذفه، في الرد على أهل الكتاب، وتبعا لذلك اختلف العلماء في إثبات الواو وإسقاطها في الرد على أهل الكتاب؛ لاختلافهم في أي الروايتين أرجح.\nوالذين أسقطوا حرف الواو قالوا: إن الواو حرف تشريك، فيكون المعنى: عليّ وعليكم.\nوكلامهم مردود لأمور:\nأولها: أن أكثر الروايات على إثبات الواو، كما قاله الخطابي والنووي.\nثانيها: أنه إذا اثبتنا الواو فالمعنى متجه، ولا مفسدة فيه، وله وجهان: أحدهما: أنه على ظاهره، فقالوا: عليكم الموت، فقال: \"وعليكم\" أيضًا، أي نحن وأنتم فيه سواء، وكلنا نموت.\nثالثها: أن الواو للاستئناف، لا للعطف والتشريك، وتقديره: وعليكم ما تستحقونه من الذم.\nرابعها: أن النبي ﷺ قد قال: \"إنا نجاب عليهم ولا يجابون علينا\" -كما سيأتي برقم (٩٥٠٧) - ومال ابن حجر إلى هذا الجواب.\nانظر: سنن أبي داوود، ومعالم السنن المعلق عليه (٥/ ٣٨٤ / حديث رقم ٥٢٠٦)، وشرح النووي على صحيح مسلم (١٤/ ٣٦٩)، وفتح الباري (١١/ ٤٤، ٤٥).\nفوائد الاستخراج:\n- إيراد أبي عوانة لمتن رواية عبد الرزاق، ومسلم ساق إسنادها دون المتن. =\n⦗٢٧٨⦘ = - بيان أنه روي عن عبد الرزاق إثبات حرف الواو في: \"وعليكم\"، فإن مسلمًا نبه على أنه ليس في رواية عبد الرزاق إثبات الواو.","vol":"17","page":276},{"text":"٩٥٠٤ - حدثنا عمار بن رجاء، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الزهري، عن عروة، عن عائشة: أن رهطًا من اليهود دخلوا على رسول الله ﷺ، فقالوا: السام عليك أبا القاسم، فقال النبي ﷺ: \" [عليكم] (^٢) عليكم\"، فقالت عائشة: بل عليكم السام واللعنة، فقال رسول الله: \"يا عائشة (^٣) إن الله يحب الرفق في الأمر كله\". قالت: ألم تسمع ما قالوا؟ قال: قد قلت: \"وعليكم\" (^٤).\nرواه صالح [بن كيسان] (^٥)، عن الزهري (^٦).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) من النسخ الأخرى.\n(^٣) ساقطة من نسخة (م).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠)، وهذا الطريق عند مسلم برقم (١٠).\n(^٥) من نسختي (ل)، (م).\n(^٦) وصله مسلم في صحيحه عن صالح بن كيسان، برقم (١٠/ الثانية).\nوبعد هذا المعلق في نسخة (هـ) يوجد (ح) التحويل، ولا أدرى ما وجهها هنا.","vol":"17","page":278},{"text":"٩٥٠٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا بشر بن بكر، قال: حدثنا الأوزاعي، عن الزهري (^١)، عن عروة، عن عائشة: أن النبي ﷺ\n⦗٢٧٩⦘ قال: \"إن الله يحب الرفق في الأمر كله\" (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠)، وهذا الطريق عند مسلم برقم (١٠).","vol":"17","page":278},{"text":"٩٥٠٦ - حدثنا يونس [بن عبد الأعلى] (^١)، قال: حدثنا ابن وهب: أن مالكًا حدثه، أن الأوزاعي حدثه، ح.\nوحدثنا التَّرْقُفي (^٢)، قال: حدثنا حفص بن عمر العدني (^٣)، قال: حدثنا مالك، عن الأوزاعي، عن ابن شهاب (^٤)، عن عروة، عن عائشة: أن\n⦗٢٨٠⦘ رسول الله ﷺ قال: \"إن الله يحب الرفق في الأمر كله\" (^٥).\n_________\n(^١) من نسختي (ل)، (م).\n(^٢) الترقفي -بفتح التاء، ثالث الحروف، وسكون الراء، وضم القاف، وفي آخرها الفاء- هذه النسبة إلى تَرقُف، وظني أنها من أعمال واسط، والله أعلم.\nالأنساب (١/ ٤٥٧)، واللباب (١/ ٢١٢).\nوهو: العباس بن عبد الله بن أبي عيسى، الترقفي، أبو محمد، الواسطي، نزيل بغداد.\n(^٣) أبو إسماعيل، الأُبُلِّي، لقبه: الفرخ.\nضعفه الأئمة، منهم: ابن معين، وأحمد، وأبو داوود، وأبو حاتم، وابن حبان، وابن حجر، وغيرهم.\nانظر: الضعفاء للعقيلي (١/ ٢٧٥/ ترجمة ٣٣٩)، والجرح والتعديل (٣/ ١٨٢/ ترجمة ٧٨٣)، وكتاب المجروحين (١/ ٢٥٧)، وتهذيب التهذيب (٢/ ٣٥٣، ٣٥٤/ ترجمة ٧١٨)، وتقريب التهذيب (٢٥٩ / ترجمة ١٤٢٩).\n(^٤) ابن شهاب هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٥٠٠)، وهذا الطريق عند مسلم برقم (١٠).","vol":"17","page":279},{"text":"٩٥٠٧ - حدثنا يوسف بن مسلم، وابن الخليل المُخَرَّميُّ (^١)، وعباس الدوري، قالوا: حدثنا حجاج بن محمد (^٢)، عن ابن جريج، قال: حدثني أبو الزبير، أنه سمع جابر بن عبد الله يقول: سلم ناس من اليهود على النبي ﷺ، فقالوا: السام عليك يا أبا القاسم؛ فقال: \"وعليكم\"، فقالت عائشة -وغضبَتْ-: ألم تسمع ما قالوا؟ قال: \"بلى، قد سمعت، فرددتها عليهم، إنّا (^٣) نجاب عليهم ولا يجابون علينا\" (^٤).\n_________\n(^١) هو محمد بن الخليل، المخرمي-بالمعجمة والتثقيل- البغدادي، أبو جعفر، الفلاس.\n(^٢) حجاج بن محمد هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): وإنا.\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام ٤ (/ ١٧٠٧/ حديث رقم ١٢).\nوقع في نسخة (هـ) بعد هذا الحديث، حديث زائد عن النسخ الأخرى، وعليه إشارة (لا- إلى)، وهو: حدثني عباس الدوري، قال: حدثني أبو الأحوص محمد بن حيان البغدادي، قال: حدثنا حماد بن خالد، قال: حدثنا مالك، قال: حدثني ذاك الأوزاعي، بإسناده: كان رسول الله يحب الرفق في الأمر كله. اهـ.\nوأبو الأحوص محمد بن حيان البغدادي، وثقه ابن سعد، وابن معين، ويعقوب بن شيبة، وابن حجر. =\n⦗٢٨١⦘ = انظر: الطبقات الكبرى (٧/ ٣٥٢)، والجرح والتعديل (٧/ ٢٤٠/ ترجمة ١٣١٧)، وتأريخ بغداد (٢/ ٢٩٤، ٢٩٥/ ترجمة ٧٨٠)، وتقريب التهذيب (٨٣٩/ ترجمة ٥٨٧٧).\nوحماد بن خالد هو الخياط، القرشي، أبو عبد الله، البصري.\nوثقه الأئمة، منهم: ابن معين، وابن المديني، والنسائي، وابن حجر، وغيرهم.\nانظر: الجرح والتعديل (٣/ ١٣٦/ ترجمة ٦١٣)، وتأريخ بغداد (٨/ ١٤٩ - ١٥١/ ترجمة ٤٢٥١)، وتهذيب التهذيب (٣/ ٧، ٨ / ترجمة ١٠)، وتقريب التهذيب ٢٦٨ / ترجمة ١٥٠٤).","vol":"17","page":280},{"text":"<span data-type='title' id=toc-1252>بيان السُنّة في التسليم على الصبيان</span>","vol":"17","page":281},{"text":"٩٥٠٨ - حدثنا أبو قلابة، قال: حدثنا أبو عتاب، قال: حدثنا شعبة، ح.\nوحدثنا الصغاني، قال: أخبرنا أبو النضر، قال: أخبرنا شعبة (^١)، عن سيار أبي الحكم (^٢)، قال: كُنت أَمشي مع ثابت البُناني، فمر على الصبيان، فسلم عليهم؛ ثم قال: حدثني أنس بن مالك: أنه\n⦗٢٨٢⦘ مرَّ مع (^٣) النبي ﷺ على صبيان (^٤)، فسلم عليهم (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء أبي عوانة مع مسلم في الموضعين.\n(^٢) العَنَزي، الواسطي، وأبوه يكنى أبا سيَّار، واسمه: وردان، وقيل: ورد، وقيل غير ذلك.\nانظر: تهذيب الكمال (١٢/ ٣١٣ - ٣١٥/ ترجمة ٢٦٧٠)، وتقريب التهذيب (٤٢٧/ ترجمة ٢٧٣٣).\n(^٣) في الأصل: (على)، وكذلك في نسخة (هـ)، لكن فيها ضبة على (على). والتصويب من نسختي (ل)، (م)، وصحيح مسلم.\n(^٤) قال ابن حجر: لم أقف على أسماء الصبيان المذكورين. فتح (١١/ ٣٣).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب السلام على الصبيان (٤/ ١٧٠٨/ حديث رقم ١٥).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب التسليم على الصبيان (١١/ ٣٢ / حديث رقم ٦٢٤٧).","vol":"17","page":281},{"text":"٩٥٠٩ - حدثنا محمد بن إبراهيم بن يحيى بن جَنَّاد أبو بكر بغدادي (^١)، قال: حدثنا عمرو بن عون (^٢)، قال: حدثنا هشيم، ح.\nوحدثنا أبو أمية، قال: حدثنا خضر بن محمد، قال: أخبرنا هشيم (^٣)، عن سيار، عن ثابت، عن أنس بن مالك، قال: مر رسول الله ﷺ على غلمان، فسلم عليهم (^٤).\nقال عمرو بن عون: صبيان، أو غلمان. شك عمرو بن عون.\n_________\n(^١) محمد بن إبراهيم بن يحيى بن إسحاق بن جناد، أبو بكر، المنقري.\n(^٢) ابن أوس بن الجعد، السلمي مولاهم، أبو عثمان، الواسطي، سكن البصرة.\n(^٣) هشيم هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٠٨).","vol":"17","page":282},{"text":"٩٥١٠ - حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى،\n⦗٢٨٣⦘ قال: حدثنا سليمان ابن المغيرة (^١)، عن ثابت (^٢)، عن أنس، قال: خدمت رسول الله ﷺ ذات يوم، حتى إذا رأيت أني قد فرغت من خدمته، قلت: يقيل النبي ﷺ فخرجت من عنده، فأتيت على غلمة، يلعبون، فقلت: أنظر: إلى لعيبهم، فجاء النبي ﷺ حتى انتهى إليهم، فسلم، ثم دعاني، فبعثني في حاجة، فكان (^٣) في فَيْء حتى أتيته، فأبطأت على أمّي للحين الذي كنت آتيها له، فقالت: ما حبسك؟ فقلت: النبي ﷺ بعثني إلى (^٤) حاجة، فقالت: ما هي؟ فقلت: إنه سرّ للنبي (^٥) ﷺ، فقالت: احفظ للنبي (^٦) ﷺ سره (^٧)، فما أخبرت بتلك الحاجة أحدًا من الخلق، ولو كنت محدثًا بها أحدًا حدثتُكَ بها (^٨).\n_________\n(^١) القيسي مولاهم، أبو سعيد، البصري.\n(^٢) ثابت هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (م): (وكان).\n(^٤) في نسختي (ل)، (م): (في).\n(^٥) في نسختي (ل)، (م): (سر النبي ﷺ).\n(^٦) في الأصل: (احفظ النبي)، والتصويب من نسخة (هـ)، وفي نسختي ل وم: (احفظ على النبي ﷺ).\n(^٧) كلمة: (سره)، تكررت في نسخة (م).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٥٠٨).\nفوائد الاستخراج: ذكر تمام الحديث، ومسلم أورد منه: (أن رسول الله مرّ على =\n⦗٢٨٤⦘ = غلمان فسلم عليهم)، لكنه ذكر بقية الحديث في فضائل الصحابة، باب فضائل أنس- برقم (١٤٥).","vol":"17","page":282},{"text":"٩٥١١ - حدثنا الربيع بن سليمان: قال: حدثنا أسد بن موسى، ح.\nوحدثنا جعفر بن محمد الصائغ (^١)، قال: حدثنا عفان، قالا: حدثنا حماد بن سلمة، قال: حدثنا ثابت (^٢)، عن أنس بن مالك قال: مَرّ بي النبي ﷺ وأنا ألعب مع الصبيان، فسَلم علينا، ثم دعاني، فبعثني إلى حاجة له. وذكر الحديث (^٣).\n_________\n(^١) أبو محمد، البغدادي، اسم جده: شاكر، ت في آخر (٢٧٩) هـ.\n(^٢) ثابت هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٠٨).","vol":"17","page":284},{"text":"<span data-type='title' id=toc-1253>بيان (^١) ذكر الدليل على أن الرجل إذا أرخى السِتْر في أي مكان، كان من ملكه، لم يَجُز الدخول عليه إلا بإذنه، ولا يجوز رفع السِتر (^٢) إلا بإذنه</span>\n_________\n(^١) ساقطة من نسختي (ل)، (م)، ومضروب عليها في نسخة (هـ).\n(^٢) في نسختي (ل)، (م): (ولا يجوز رفعه) فوضع الضمير محل لفظة (الستر).","vol":"17","page":285},{"text":"٩٥١٢ - حدثنا الصغاني، قال: حدثنا معاوية بن عمرو (^١)، قال: حدثنا زائدة (^٢)، قال: حدثنا الحسن بن عبيد الله (^٣)، عن إبراهيم ابن سويد، عن عبد الرحمن بن يزيد، أن عبد الله بن مسعود حدثهم (^٤): أن نبي الله ﷺ قال: \"إذنك عليّ أن تَرْفع (^٥) الحجابَ، وأن تستمع\n⦗٢٨٧⦘ سِوادي حتى أنهاك\" (^٦).\nقال الحسن: السِّواد (^٧): السِّرار.\n_________\n(^١) ابن المهلب، الأزدي، المَعْنِي -بفتح الميم وسكون العين المهملة وكسر النون الخفيفة- أبو عمرو، البغدادي، ويعرف بابن الكرماني.\n(^٢) ابن قدامة، الثقفي، أبو الصلت، الكوفي.\n(^٣) الحسن بن عبيد الله هو موضع الالتقاء.\n(^٤) في نسختي (ل)، (م): (حدثه).\n(^٥) كلمة: (ترفع) في الأصل خالية من الضبط والشكل، وفي نسخة (هـ) وصحيح مسلم بضم الياء -المثناة من تحت- وفي نسختي (ل)، (م): بفتح التاء- المثناة من فوق.\nوقد تتبعت هذا الحديث فوجدته عند ابن ماجه (١/ ٢٩/ ١١٥)، وابن سعد (٣/ ١٥٣، ١٥٤)، وابن أبي شيبة (١٢/ ١١٢)، وأحمد (١/ ٣٨٨، ٣٩٤، ٤٠٤)، والمعرفة والتأريخ (٢/ ٥٣٦)، وأبي يعلى (٨/ ٤٠٦، ٤٠٧/ حديث رقم ٤٩٨٩) و=\n⦗٢٨٦⦘ = (٩/ ١٧٣، ٢٤١/ حديث رقم ٥٢٦٥ ورقم ٥٣٥٧)، وابن حبان (١٥/ ٥٤٤، ٥٤٥/ حديث رقم ٧٠٦٨)، والطبراني في الكبير (٩/ ٧٤/ حديث رقم ٨٤٤٩ ورقم ٨٤٥٠)، وأبي نعيم في الحلية (١/ ١٢٦)، والبغوي في شرح السنة (١٢/ ٨٦/ حديث رقم ٣٣٢٢)، وأسد الغابة (٣/ ٣٨٦)، والإصابة (٤/ ١٢٩)، وغريب الحديث للحربي (١/ ٣٩)، والمؤتلف والمختلف (٣/ ١٢٣٥)، والفائق (٢/ ٢٠٥)، والنهاية (٢/ ٤١٩)، ومجمع بحار الأنوار (٣/ ١٤٣، ١٤٤). فوجدته عندهم بالمثناة من فوق، مبني للمعلوم. إلا عند الفسوي، وابن حبان، وابن الأثير، فعندهم مثل ما عند مسلم، وشرح النووي مبنيَّ على لفظ مسلم، وادَّ عن القرطبي أن الرواية مبنيَّةُ للمجهول كما عند مسلم وأنه لا يجوز غيره. (شرح الأبي ٧/ ٣٣٤، ٣٣٥).\nلكن الصواب في نظري أنها مبنية للمعلوم، كما ذهب إلى ذلك الطيبي في شرحه للمشكاة (٩/ ٣٠).\nويدل على ذلك ورود ذلك صريحًا في الرواية، فعند أحمد (١/ ٣٩٤)، وأبي يعلى (٩/ ١٧٣/حديث رقم ٥٢٦٥): \"قد أذنت لك أن ترفع الحجاب، وأن تسمع سوادي\".\nوعند ابن أبي شيبة، والطبراني: \"آذنك على أن ترفع الححاب. . .\"، لكن رسم هذا اللفظ يمكن أن يصحف فيكون: \"إذنك علىّ. . .\" فلعل ما عند مسلم وغيره مصحف عن لفظ ابن أبي شيبة، والله أعلم.\nوإذا كان ابن مسعود لا يدخل على الرسول ﷺ إلا إذا رُفع الحجاب فما هي ميزته، لا سيما إذا عرفنا أنه كان يُعَدُّ كأنه من أهل النبي ﷺ لكثرة ملازمته له، وكثرة دخوله وخروجه عليه. والله أعلم.\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب جواز جعل الإذن رفع الحجاب (٤/ ١٧٠٨/حديث رقم ١٦).\n(^٧) قال الأصمعي السِّواد -بكسر السين- السِّرارُ، وقال أبو عبيدة: ويجوز الرفع وهو بمنزلة جِوار وجُوار، فالجِوارُ الاسم والجُوار المصدر. اهـ.\nيقال: ساودت الرجل مساودة وسوادا: إذا ساررته. لسان العرب (مادة: سود).\nانظر: غريب الحديث للحربي (١/ ٣٩)، والفائق (٢/ ٢٠٥).\nفوائد الاستخراج: ذكر تفسير الحسن للفظ (سوادي).","vol":"17","page":285},{"text":"٩٥١٣ - حدثنا أحمد بن عبد الجبار العطاردي، قال: حدثنا حفص بن غياث (^١)، عن الحسن بن عبيد الله (^٢)، عن إبراهيم بن سُويد، عن عبد الرحمن (^٣) بن يزيد، عن عبد الله قال: قال رسول الله ﷺ: \"يا عبد الله، إذنك عليّ أن ترفع الحجاب، وأن تستمع (^٤) سِوادِي حتى أنهاك\" (^٥).\n_________\n(^١) ابن طلق بن معاوية، النخعي، أبو عمر، الكوفي، القاضي.\n(^٢) الحسن بن عبيد الله هو موضع التقاء أبي عوانة مع مسلم.\n(^٣) في نسخة (م): (عبد الله). وهو خطأ.\n(^٤) في نسختي (ل)، (م): وتسمع.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٥١٢).","vol":"17","page":287},{"text":"٩٥١٤ - حدثنا مهدي بن الحارث، قال: حدثنا محمد بن الصبّاح، قال: حدثنا حفص ابن غياث (^١)، بإسناده، مثله (^٢).\n_________\n(^١) حفص بن غياث هو موضع التقاء أبي عوانة مع مسلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥١٢).","vol":"17","page":288},{"text":"<span data-type='title' id=toc-1254>بيان صفة الحجاب، وأنه فرض مفروض، وإباحة خروج النساء لحاجتهن</span>","vol":"17","page":289},{"text":"روى أبو أسامة (^١)، عن هشام بن عروة، عن أبيه، عن عائشة قالت: خرجت سَودة (^٢) بعدما ضرب عليها الحجاب، لبعض حاجتها، وكانت امرأة جسيمة [تَفْرع (^٣) النساء جسما، لا تخفى على من يعرفها، فرآها عمر بن الخطاب، ﵁، فقال: يا سودة، والله ما تخفي (^٤) علينا، فانظري كيف تخرجين] (^٥).\n⦗٢٩٠⦘ ورواه ابن نمير وعلي بن مسهر، عن هشام (^٦).\n_________\n(^١) هو حماد بن أسامة، القرشي مولاهم، الكوفي، مشهور بكنيته.\n(^٢) بنت زمعة بن قيس بن عبد شمس، القرشية، العامرية، أول زوجة تزوجها النبي ﷺ بعد خديجة، وهي التي وهبت ليلتها لعائشة، ﵅، ت (٥٤) هـ.\nانظر: الإصابة (٨/ ١١٧، ١١٨).\n(^٣) بفتح التاء، وإسكان الفاء وفتح الراء والعين المهملة، أي تطولهن، فتكون أطول منهن.\nقال ابن فارس: الفاء والراء والعين، أصل يدل على ارتفاع، وعلو، وسمو، وسبوغ.\nانظر: معجم مقايس اللغة (٤/ ٤٩١)، والنهاية (٣/ ٤٣٦)، وشرح النووي على صحيح مسلم (١٤/ ٣٧٥).\n(^٤) فوقها ضبة في نسخة (ل)، وفي الصحيحين (وما تخفين) وهو الموافق لقواعد النحو.\n(^٥) ما بين المعقوفتين زيادة من نسختي (ل)، (م).\nوالحديث وصله مسلم في صحيحه -كتاب السلام، باب إباحة الخروج للنساء =\n⦗٢٩٠⦘ = لقضاء حاجة الإنسان (٤/ ١٧٠٩ / حديث رقم ١٧) قال: حدثنا أبو بكر ابن أبي شيبة، وأبو غريب، قالا: حدثنا أبو أسامة.\nووصله البخاري -أيضًا- في صحيحه -كتاب الوضوء- باب خروج النساء للبُراز (١/ ٢٤٩ /حديث رقم ١٤٧)، وفي كتاب التفسير -باب \"لا تدخلوا بيوت النبي. . . (٨/ ٥٢٨ / حديث رقم ٤٧٩٥)، قال: حدثنا زكريا بن يحيى، حدثنا أبو أسامة.\n(^٦) وصله مسلم في صحيحه أيضا، انظر: الإحالة السابقة. قال: حدثنا أبو كريب، حدثنا ابن نمير. وقال: وحدثنيه سويد بن سعيد، حدثنا علي بن مسهر.\nوصله البخاري -أيضًا- في صحيحه -كتاب النكاح، باب خروج النساء لحوائجهن (٩/ ٣٣٧/ ٥٢٣٧)، قال: حدثنا فروة بن المغراء، حدثنا علي بن مسهر.","vol":"17","page":289},{"text":"٩٥١٥ - حدثنا سليمان بن عبد الحميد البهراني (^١)، قال: حدثنا يزيد بن عبد ربه (^٢)، قال: حدثنا محمد بن حرب (^٣)، عن الزُّبَيْدي (^٤)، عن\n⦗٢٩١⦘ الزهري (^٥)، عن عروة، عن عائشة: أن أزواج رسول الله ﷺ-كن يخرجن بالليل إلى المناصع (^٦) -وهو صعيد (^٧) أفْيَح (^٨) - وكان عمر بن الخطاب يقول لرسول الله ﷺ: احجب نساءك، فلم يكن رسول الله ﷺ يفعل، فخرجت سودة بنت زمعة -زوج النبي ﷺ- ليلة من الليالي عشاء، وكانت امرأة طويلة، فنادَاها عمر بصوته الأعلى، قد عرفناك يا سودة؛ حرصًا على أن ينزل الحجاب، قالت عائشة: فأنزل الله ﷿ الحجاب، قال الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ﴾ الآية (^٩).\n_________\n(^١) أبو أيوب، الحمصي.\n(^٢) الزبيدي، أبو الفضل، الحمصي، يقال له: الجرجسي -بجيمين مضمومتين بينهما راء- المؤذن، ت (٢٢٤) هـ.\n(^٣) الخولاني، أبو عبد الله، الحمصي، المعروف بالأبرش، كاتب الزبيدي.\n(^٤) الزبيدي هو بضم أوله، وفتح الموحدة، وسكون المثناة من تحت، وكسر الدال المهملة.\nوهو محمد بن الوليد بن عامر، الحمصي، أبو الهذيل، القاضي.\n(^٥) الزهري هو موضع الالتقاء.\n(^٦) هي المواضع التي يتخلى فيها لقضاء الحاجة، لأنه يبرز إليها.\nوقال ابن حجر: هي أماكن معروفة من ناحية البقيع، قال الداوودي: سميت بذلك لأن الإنسان ينصع فيها، أي يخلص. انظر: الفائق (٣/ ٤٣٨)، والنهاية (٥/ ٦٥)، والفتح (١/ ٢٤٩).\n(^٧) الصعيد يطلق على التراب وعلى الطريق، وعلى وجه الأرض مطلقا.\nانظر: غريب الحديث لأبي عبيد (٢/ ١٢٥)، ومعجم مقايس اللغة (٣/ ٢٨٧)، والفائق (٢/ ٢٩٧، ٢٩٨)، والنهاية (٣/ ٢٩، ٣٠).\n(^٨) الأفيح: هو الواسع، من فاح يفوح إذا اتسع، كل موضع واسع، يقال له: أفيح.\nانظر: الفائق (٣/ ٥٣)، والنهاية (٣/ ٤٨٤).\n(^٩) آية (٥٣) من سورة الأحزاب. =\n⦗٢٩٢⦘ = والحديث تقدم تخريجه، انظر الحديث رقم (٩٥١٥)، وهذا الطريق عند مسلم برقم (١٨) وليس فيه ذكر الآية.","vol":"17","page":290},{"text":"٩٥١٦ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، قال: حدثنا الليث بن سعد (^١)، قال: حدثني عقيل، عن ابن شهاب، عن عروة بن الزبير، عن عائشة: أن أزواج النبي ﷺ كن يخرجن بالليل، إذا برزن إلى المناصع -وهو صعيد أفيح- فكان (^٢) عمر بن الخطاب يقول لرسول الله ﷺ: احجب نساءك، فلم يكن رسول الله ﷺ يفعل، فخرجت سودة بنت زمعَة -زوجة رسول الله ﷺ ليلة من الليالي عشاء -وكانت امرأة طويلة- فناداها عمر: ألا قد عرفناك يا سَودة، حرصًا على أن ينزل الحجاب، قالت عائشة: فأنزل الحجاب (^٣).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) في نسخة (ل): (وكان). وفي نسخة (م): (وقال). وهو خطأ.\n(^٣) الحديث تقدم تخريجه، انظر الحديث رقم (٩٥١٥)، وهذا الطريق عند الإمام مسلم برقم (١٨).","vol":"17","page":292},{"text":"٩٥١٧ - أخبرنا محمد بن يحيى، قال: حدثنا عثمان بن صالح (^١)، قال: حدثنا ابن وهب، عن يونس، عن ابن شهاب (^٢)، بإسناده، مثله (^٣).\n_________\n(^١) ابن صفوان، السهمي مولاهم، أبو يحيى، المصري.\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) الحديث تقدم تخريجه، انظر الحديث رقم (٩٥١٥)، وهذا الطريق عند الإمام مسلم =\n⦗٢٩٣⦘ = برقم (١٨).","vol":"17","page":292},{"text":"٩٥١٨ - حدثنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم ابن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب، قال: أخبرني عروة بن الزبير: أن عائشة قالت: كان عمر بن الخطاب يقول لرسول الله ﷺ: احجب نساءك، قالت: فلم يفعل، وكان (^٢) أزواج رسول الله ﷺ يخرجن ليلًا إلى ليل، قِبَل المناصع، فخرجت سودة بنت زمعة -وكانت امرأة طويلة- فرآها عمر -وهو في المجلس- فقال: قد عرفناكِ يا سودة؛ حِرصًا على أن ينزل الحجاب. قالت: فأنزل الله ﷿ الحجاب (^٣).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (م): و(كن).\n(^٣) الحديث تقدم تخريجه، انظر الحديث رقم (٩٥١٥)، وهذا الطريق عند مسلم برقم (١٨/ الثانية).\nفوائد الاستخراج: إيراد أبي عوانة لمتن رواية يعقوب بن إبراهيم بن سعد، ومسلم ساق إسناده وأحال بمتنه على رواية عقيل بن خالد، عن ابن شهاب.\nتنبيه: بهذا الحديث انتهى الجزء المصور الذي بين يدي من نسخة (م).","vol":"17","page":293},{"text":"<span data-type='title' id=toc-1255>بيان حظر البيتوتة عند امرأة ذات زوج وإن أذنت، فإن الشيطان يجري مجرى الدم، والدخول على الصالحات إلا مع رجل أو رجلين، لحاجة ما </span>(^١)\n_________\n(^١) في نسختي (ل)، (هـ) مكتوب: (الترجمة أطول)، والترجمة الطويلة مذكورة بطولها في نسخة (هـ)، ولفظها: (والنهي عن الدخول على النساء، وإن أذِنَّ، وعن دخول الرجل على المرأة إذا غاب عنها زوجها، وإن كانت له إليها حاجة لم يدخل عليها إلا ومعه رجل أو رجلان، والدليل على أن ذلك لئلا يلقي الشيطان في قلب الزوج شيئا). وعلى هذه الزيادة علامة: (لا- إلى).","vol":"17","page":294},{"text":"٩٥١٩ - حدثنا أبو داوود الحراني، قال: حدثنا النفيلي، قال: حدثنا هشيم (^١)، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ: \"ألا لا يبيتن رجل عند امرأة ثيب، إلا أن يكون ناكحًا، أو ذا محرم\" (^٢).\n_________\n(^١) هشيم هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الخلوة بالأجنبية، والدخول عليها (٤/ ١٧١٠ /حديث رقم ١٩).","vol":"17","page":294},{"text":"٩٥٢٠ - حدثنا عمار بن رجاء، قال: حدثنا إبراهيم بن موسى (^١)، قال: حدثنا هشيم، (^٢) قال: حدثنا أبو الزبير، عن جابر قال: قال رسول الله\n⦗٢٩٥⦘ﷺ: \"لا يبيتن الرجل عند امرأة ثيب (^٣)، إلا أن يكون ناكحًا، أو ذا محرم\" (^٤).\n_________\n(^١) ابن يزيد، التميمي، أبو إسحاق، الفراء، الرازي، يلقب بالصغير.\n(^٢) هشيم هو موضع الالتقاء.\n(^٣) كلمة: (ثيب) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥١٩).","vol":"17","page":294},{"text":"٩٥٢١ - حدثنا أبو داوود السجزي (^١) بالبصرة، قال: حدثنا مسدد، قال: حدثنا هشيم (^٢)، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ: \"لا يبيتن رجل عند امرأة ثيب، إلا أن يكون ناكحًا، أو ذا محرم\" (^٣).\n_________\n(^١) هو سليمان بن الأشعث بن إسحاق الأزدي، صاحب السنن، السجستاني.\n(^٢) هشيم هو موضع الالتقاء.\n(^٣) هذا الحديث ساقط بكامله من نسخة (ل). وقد تقدم تخريجه، انظر الحديث رقم: (٩٥١٩).","vol":"17","page":295},{"text":"٩٥٢٢ - حدثنا القاسم بن المغيرة الجوهري (^١)، قال: حدثنا سعيد ابن سليمان (^٢)، قال: حدثنا هشيم، (^٣) عن أبي الزبير، عن جابر، قال: بعث رسول الله ﷺ رجلا (^٤) منا في حاجة، فانطلق، ورجع ممسيًا، فبات عند\n⦗٢٩٦⦘ امرأة (^٥) من قومه من الأنصار، فلما أصبح غدا على رسول الله ﷺ، فأبلغه حاجته التي كان بعثه فيها، فقال: يا رسول الله، إني رجعت ممسيًا، فبت عند امرأة من قومي، فوجد رسول الله ﷺ ذلك وقال: \"لا يبيتنَّ رجلٌ عند إمراة إلا أن يكون ناكحًا، أو ذا محرم\" (^٦).\n_________\n(^١) لعله: القاسم بن عبد الله بن المغيرة الجوهري.\n(^٢) الضبي، أبو عثمان الواسطي، البزاز، نزيل بغداد، لقبه: سعدويه.\n(^٣) هشيم هو موضع الالتقاء.\n(^٤) لم أقف علي من بيَّن هذا المبهم.\n(^٥) لم أقف على من سماها.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٥١٩).\nفوائد الاستخراج: إيراد القصة التي كانت سببا في ورود هذا الحديث.","vol":"17","page":295},{"text":"٩٥٢٣ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، أن بكر بن سوادة حدثه، أن عبد الرحمن ابن جُبير بن نفير (^٢) حدثه، أن عبد الله بن عمرو بن العاص حدثه: أن نفرا (^٣)\n⦗٢٩٧⦘ من بني هاشم دخلوا على أسماء بنت عميس (^٤)، فدخل أبو بكر الصديق -وهي تحته يومئذ- فرآهم؛ فكره ذلك، فذكر ذلك لرسول الله ﷺ، وقال: لم أر إلا خيرًا، فقال رسول الله ﷺ: \"إن الله ﷿ قد بَرأها من ذلك\"، ثم قام رسول الله ﷺ على المنبر فقال: \"لا يدخلن رجل بعد يومي هذا على مُغيِبَةٍ (^٥) إلا ومعه رجل، أو اثنان\" (^٦).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ). لكن في نسخة (ل) إشارة على أول الاسم وآخره، إشارة إلى أن هناك شيئًا. ومسلم لم يزد على: (عبد الرحمن بن جبير)، وهما اثنان: هذا، وعبد الرحمن بن جبير المصري.\nوالصواب أن الذي هنا هو المصري؛ فالإسناد كله من المصريين، وقد صرح المزي في تحفة الأشراف (٦/ ٣٥٥/ حديث رقم ٨٨٧٢) بأنه المصري.\nوكنت قلت هذا قبل أن أقف على إتحاف المهرة- لابن حجر (٩/ ٥٧٧/ ١١٩٧٢) - فإذا الأمرُ كما قلت، فلله الحمد والمنة.\n(^٣) لم أقف على من بَينَّهم.\n(^٤) ابن معد، الخثعمية، تزوجها جعفر بن أبي طالب، وهاجرت معه إلى الحبشة، ثم تزوجها أبو بكر الصديق، ثم علي بن أبي طالب، وولدت لهم. وهي أخت ميمونة بنت الحارث أم المؤمنين. ماتت بعد علي بن أبي طالب ﵁.\nانظر: الإصابة (٨/ ٨، ٩ / ترجمة ٥١)، وتقريب التهذيب (١٣٤٤/ ترجمة ٨٦٢٩).\n(^٥) المُغِيبُة -بضم الميم وكسر الغين المعجمة وإسكان الياء-: وهي التي غاب زوجها عن منزلها، سواء غاب عن البلد بأن سافر، أو غاب عن المنزل وإن كان في البلد.\nانظر: النهاية (٣/ ٣٩٩)، وشرح النووي على صحيح مسلم (٤/ ٣٧٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الخلوة بالأجنبية (٤/ ١٧١١/ حديث رقم ٢٢).\nتنبيه: قال النووي: إنَّ ظاهر هذا الحديث جواز خلوة الرجلين أو الثلاثة بالأجنبية، والمشهور عند أصحابنا تحريمه، فيتأول الحديث على جماعة يبعد وقوع المواطأة منهم على الفاحشة لصلاحهم، أو مروءتهم، أو غير ذلك. اهـ. شرح النووي على صحيح مسلم (١٤/ ٣٧٩).","vol":"17","page":296},{"text":"٩٥٢٤ - حدثنا أبو داوود السجزي (^١)، قال: حدثنا أحمد بن صالح،\n⦗٢٩٨⦘ قال: حدثنا ابن وهب (^٢)، قال: أخبرنا عمرو بن الحارث، بإسناده، مثله إلى: \"على مُغِيبَةٍ\" (^٣).\n_________\n(^١) في نسخة (ل): (السجستاني)، وكلاهما نسبة إلى بلدة سجستان، إلا أن الأولى على =\n⦗٢٩٨⦘ = غير قياس.\nانظر: الأنساب (٣/ ٢٢٣، ٢٢٤)، والإكمال لابن ماكولا (٤/ ٥٤٩، ٥٥٠).\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٢٣).","vol":"17","page":297},{"text":"٩٥٢٥ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، قال: حدثنا عمرو بن الحارث، والليث بن سعد، قال ابن وهب: وأخبرنيه حيوة بن شريح، أن يزيد بن أبي حبيب حدثهم، عن أبي الخير، عن عقبة بن عامر، عن رسول الله ﷺ قال: \"لا تدخلوا على النساء\"، فقال رجل من الأنصار: أفرأيت الحَمْوَ (^٢) يا رسول الله؟ فقال رسول الله ﷺ: \"الحَمْو الموت\" (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) سيأتي بيانه في نهاية الحديث الآتي.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الخلوة بالأجنبية والدخول عليها (٤/ ١٧١١ / حديث رقم ٢١).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب لا يخلو رجل بامرأة. . . (١٩/ ٣٣٠/حديث رقم ٥٢٣٢).\nفوائد الاستخراج: ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، وأحال بمتنها =\n⦗٢٩٩⦘ = على رواية قتيبة بن سعيد ومحمد بن رمح، عن الليث.","vol":"17","page":298},{"text":"٩٥٢٦ - حدثنا الصغاني قال: حدثنا أبو النضر، ح.\n[و] (^١) حدثنا أبو داوود السجزي، قال: حدثنا قتيبة (^٢)، قالا: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله [اليزني] (^٣)، عن عقبة بن عامر الجهني، أن رسول الله ﷺ قال: \"إياكم والدخول على النساء\"، فقال رجل من الأنصار: يا رسول الله، أرأيت الحمو؟ قال: \"الحمو الموت\" (^٤).\nقال أبو داوود السجزي: قال أبو طاهر أحمد بن عمرو بن سرح (^٥) قال ابن وهب: سمعت الليث [بن سعد] (^٦) يقول: الحمو أخو الزوج، وما أشبهه من أقارب الزوج من ابن (^٧) العم ونحوه (^٨).\n_________\n(^١) من نسختي (ل)، (هـ).\n(^٢) قتيبة بن سعيد بن جميل، هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٢٥).\n(^٥) أبو طاهر أحمد بن عمرو بن سرح هو موضع الالتقاء.\n(^٦) من نسخة (ل).\n(^٧) في نسخة (ل): (بني).\n(^٨) هذا الأثر أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الخلوة بالأجنبية (٤/ ١٧١١ /رقم ٢١). =\n⦗٣٠٠⦘ = فوائد الاستخراج:\n- ذكر اسم (أبي الخير)، بينما جاء عند مسلم بكنيته فقط.","vol":"17","page":299},{"text":"٩٥٢٧ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن علي بن حسين، عن صفية بنت حُيي، قالت: كان رسول الله ﷺ معتكفًا، فأتيته أزوره ليلًا، فحدثته ثم قمت فانقلبت، فقام معي يقلبني -وكان مسكنها في دار أسامة (^٢) - فمر رجلان (^٣) من الأنصار، فلما رأيا النبي ﷺ أسرعا، فقال النبي ﷺ: على رسلكما؛ إنها صفية بنت حيي. \"قالا: سبحان الله يا رسول الله، قال: \"إن الشيطان يجري من الإنسان مجرى الدم؛ وإني خشيت أن يقذف في قلوبكما شيئًا، أو [قال] (^٤): \"شرا\" (^٥).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) ابن زيد بن حارثة.\n(^٣) جاء في الصحيحين بالتثنية (رجلان)، وجاء فيهما أيضًا بالإفراد (رجل) ووفق ابن حجر بين الروايتين بقوله: (أن أحدهما كان تبعا للآخر، فحيث أفرد ذكر الأصل، وحيث ثنَّى، ذكرَ الصُّورة) اهـ.\nوأما تسمية الرجلين فقال ابن حجر: (لم أقف على شيء من -تسميتها- في شيء من كتب الحديث، إلا أن ابن العطار -في شرح العمدة- زعم أنهما: أسيد بن حضير، وعباد بن بشر، ولم يذكر لذلك مستندا). اهـ. الفتح (٤/ ٢٧٩).\n(^٤) من نسخة (ل) وصحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب بيان أنه يستحب لمن رؤي خاليا =\n⦗٣٠١⦘ = بامرأة، وكانت زوجة أو محرما له، أن يقول: هذه فلانة؛ ليدفع من السوء به (٤/ ١٧١٢/ حديث رقم ٢٤).\nوأخرجه البخاري في صحيحه -كتاب الاعتكاف، باب هل يخرج المعتكف لحوائجه إلى باب المسجد. (٤/ ٢٧٨)، وأطرافه في: (٢٠٣٨، ٢٠٣٩، ٣١٠١، ٣٢٨١، ٦٢١٩، ٧١٧١).\nتنبيه: هذا الحديث وما بعده الأولى به هو الباب الآتي.","vol":"17","page":300},{"text":"٩٥٢٨ - حدثنا محمد بن خالد بن خلي أبو الحسين الحمصي، قال: حدثنا بشر بن شعيب ابن أبي حمزة، عن أبيه (^١)، عن الزهري، قال: أخبرني علي بن الحسين: أن صفية بنت حُيي -زوج النبي ﷺ أخبرته أنها جاءت رسول الله ﷺ، تزوره وهو معتكف في المسجد، في العشر الغَوابر من رمضان، فتحدثت (^٢) عنده ساعة من العشاء، ثم قامت تنقلب، فقام معها رسُول الله ﷺ يقلبها، حتى إذا بلغت باب المسجد الذي عند مسكن أم سلمة -زوج النبي ﷺ مَر بهما رجلان من الأنصار، فسلما على رسول الله ﷺ، ثم نفذا، فقال لهما رسول الله ﷺ: \"على رسلكما؛ إنما هي صفية بنت حُيي\"، فقالا: سبحان الله يا رسول الله! وكبر عليهما ذلك، فقال رسول الله ﷺ: \"فإن\n⦗٣٠٢⦘ الشيطان يبلغ من الإنسان مبلغ الدم؛ إني خشيت أن يقذف في قلوبكما شيئًا\" (^٣).\n_________\n(^١) شعيب بن أبي حمزة هو موضع الالتقاء.\n(^٢) في الأصل: (فتحدث)، وعليها ضبة، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٢٧)، وهذا الطريق عند مسلم برقم (٢٥).\nفوائد الاستخراج: ذكر تمام رواية شعيب بن أبي حمزة، ومسلم ساق إسنادها، وذكر أولها، ثم أحال بالباقي على رواية معمر، عن الزهري، ونبه على أنها بلفظ \"إن الشيطان يبلغ. . .\".","vol":"17","page":301},{"text":"٩٥٢٩ - حدثنا أبو الجماهر حمصى (^١)، والصغاني، قالا: حدثنا أبو اليمان (^٢)، قال: أخبرنا شعيب، عن الزهري قال: أخبرني علي بن حسين: أن صفية -زوج النبي ﷺ- أخبرته، فذكر مثله (^٣).\nأخرجه مسلم لمعمر (^٤)، وشعيب (^٥).\n_________\n(^١) هو محمد بن عبد الرحمن، الحمصي.\n(^٢) أبو اليمان هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٢٨).\n(^٤) انظر الحديث رقم (٩٥٢٨).\n(^٥) انظر الحديث رقم (٩٥٢٨).","vol":"17","page":302},{"text":"٩٥٣٠ - حدثنا إسماعيل القاضي، قال: حدثنا إسماعيل ابن أبي أويس، قال: حدثني أخي، عن سليمان (^١)، عن محمد بن أبي عتيق، عن\n⦗٣٠٣⦘ ابن شهاب (^٢)، بإسناده، مثله (^٣).\n_________\n(^١) ابن بلال.\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٢٨).","vol":"17","page":302},{"text":"٩٥٣١ - حدثنا ابن الفَرَجي (^١)، قال: حدثنا: إبراهيم بن المنذر، قال: حدثنا عمر بن عثمان (^٢)، عن أبيه (^٣)، عن ابن شهاب (^٤)، مثله (^٥).\n_________\n(^١) ابن الفرجي -بفتح الفاء والراء، وكسر الجيم- هو محمد بن يعقوب بن الفرج، أبو جعفر، الصوفي، المعروف بابن الفرجي، ت (٢٧٠) هـ.\n(^٢) في الأصل ونسخة (هـ): (عمرو بن عثمان)، والصواب: (عمر بن عثمان) كما في نسخة (ل) وفي كتب الرجال.\nوهو عمر بن عثمان بن عمر بن موسى، التيمي، المدني، ولي قضاء البصرة، ت (١٦٦) هـ. بالمدينة.\n(^٣) عثمان بن عمر بن موسى بن عبيد الله، التيمي، المدني، قاضيها، مات في خلافة المنصور.\n(^٤) ابن شهاب هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٥٢٧).","vol":"17","page":303},{"text":"٩٥٣٢ - حدثنا إدريس بن بكر، قال: حدثنا وهب بن بقية (^١)، قال: حدثنا خالد، عن عبد الرحمن (^٢)،\n⦗٣٠٤⦘ عن الزهري (^٣)، بإسناده، مثله (^٤).\n_________\n(^١) ابن عثمان، الواسطي، يقال له: وهبان، أبو محمد، ت (٢٣٩) هـ.\n(^٢) ابن إسحاق بن عبد الله بن الحارث، المدني، نزيل البصرة. =\n⦗٣٠٤⦘ = اختلف النقاد فيه، إلا أن جلهم أنه في درجة صدوق، كما حكم عليه ابن حجر.\nانظر: الجرح والتعديل (٥/ ٢١٢، ٢١٣ / ترجمة ١٠٠٠) ومقدمته (٤٧)، والثقات للعجلي (٢٧٨/ ترجمة ٩٢٩)، والثقات لابن حبان (٧/ ٨٦، ٨٧)، والكامل (٤/ ٣٠٠ - ١٣٠٤ ترجمة ١١٢٨)، وميزان الاعتدال (٢/ ٥٤٦ - ٥٤٨/ ترجمة ٤٨١١)، وتهذيب التهذيب (٦/ ١٢٥، ١٢٦/ ترجمة ٢٨٥)، وتقريب التقريب (٥٧٠/ ترجمة ٣٨٢٤).\n(^٣) الزهري هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٢٧).","vol":"17","page":303},{"text":"<span data-type='title' id=toc-1256>بيان الخبر الدال على الكراهية أن يقف الرجل مواقف التُهم، وأن يكلم امرأة ليست له بمحرم، أو يخلُو بها في أي موضع كان، ووجوب نفي التهمة عن نفسه </span>(^١)\n_________\n(^١) عنوان الباب غير موجود في نسخة (ل)، وعليه في نسخة (هـ) إشارة (لا- إلى).","vol":"17","page":305},{"text":"٩٥٣٣ - حدثنا الصغاني، قال: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس بن مالك، قال: بينما النبي ﷺ مع امرأة من نسائه (^٢)، إذ مر به رجل (^٣)، فقال النبي ﷺ: \"يا فلان إن هذه زوجتي\"، قال (^٤): يا رسول الله: من كنت أظن به، فإني لم [أكن] (^٥) أظن بك، فقال رسول الله ﷺ: \"إن الشيطان يجري من ابن آدم مجرى الدم\" (^٦).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) هي صفيَّة بنت حيي، كما تقدم في الحديث رقم (٩٥٢٧)، ورقم (٩٥٢٨).\n(^٣) راجع التعليق على الحديث رقم (٩٥٢٧).\n(^٤) في نسختي (ل)، (هـ) وصحيح مسلم: فقال.\n(^٥) من نسخة (ل) وصحيح مسلم.\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب بيان أنه يستحب لمن رؤي خاليا بامرأة، وكانت زوجته أو محرما له، أن يقول هذه فلانة، ليدفع ظن السوء به (٤/ ١٧١٢/ حديث رقم ٢٣).","vol":"17","page":305},{"text":"٩٥٣٤ - حدثنا أبو يحيى زكريا بن أيوب الأنطاكي (^١)، بمصر، قال: حدثنا الهيثم بن جميل، قال: حدثنا حماد (^٢)، عن ثابت، عن أنس [بن مالك] (^٣) قال: بينا النبي ﷺ مع امرأة من نسائه مَرّ به رجل، فقال: \"يا فلان هلم؛ إن هذه زوجتى فلانة\"، فقال الرجل: من كنت أظن به، فإني لم [أكن] (^٤) أظن (^٥) بك، فقال رسول الله ﷺ: \"إن الشيطان يجري من ابن آدم مجرى الدم\" (^٦).\n_________\n(^١) ذكره الذهبي في المقتنى (ص ١٥٠/ ترجمة ٦٧١٠)، ولم أقف عليه في مصدر آخر.\n(^٢) حماد هو موضع الالتقاء.\n(^٣) من نسختي ل.\n(^٤) من نسختي (ل)، (هـ).\n(^٥) ساقطة من نسخة (هـ).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٥٣٣).","vol":"17","page":306},{"text":"<span data-type='title' id=toc-1257>باب وجُوب جلوس الرجل حيث ينتهي به المجلس، ولا يقوم (^١) الرجل من مجلسه، ثم يجلس فيه، ووجوب التوسع والتفسّح في المجلس (^٢)، ووجوب التسليم إذا وقف على المجلس</span>\n_________\n(^١) في نسخة (ل): (ولا يقيم).\n(^٢) في نسخة (هـ) زيادة: (حتى يجلس فيه الذي ينتهي إلى المجلس، والدليل على وجوب التسليم) وعليها إشارة (لا- إلى).","vol":"17","page":307},{"text":"٩٥٣٥ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب أن مالكًا أخبره، ح.\nوحدثنا الصغاني، قال: حدثنا عبد الله بن يوسف (^١)، قال: حدثنا مالك (^٢)، عن إسحاق بن عبد الله بن أبي طلحة: أن أبا مُرة -مولى عَقيل بن أبي طالب- أخبره عن أبي واقد الليثي (^٣): أن رسول الله ﷺ بينما\n⦗٣٠٨⦘ هو جالس في المسجد (^٤) والناس معه، إذ أقبل ثلاثة نفر، فأقبل اثنان إلى رسول الله ﷺ، وذهب واحد، قال: فوقفا على رسول الله ﷺ، فأما أحدهما فرأى فرجة فجلس فيها، وأما الآخر فجلس خلفهم، وأما الثالث فأدبر ذاهبًا، فلما فرغ رسول الله ﷺ قال: \"ألا أخبركم عن النفَر الثلاثة؟ أما أحدهم فأوى إلى الله، فآواه الله، وأما الآخر فاستحيا، فاستحيا الله منه، وأما الآخر فأعرض فأعرض الله عنه\" (^٥).\n_________\n(^١) التنيسي، أبو محمد، الكلاعي، أصله من دمشق، ت (٢١٨) هـ.\n(^٢) مالك هو موضع الالتقاء.\n(^٣) اختلف في اسمه، فقيل: الحارث بن مالك، وقيل: ابن عوف، وقيل: عوف بن الحارث ابن أسيد ابن جابر بن عبد مناة، مات سنة (٦٨) هـ.\nانظر الإصابة (٧/ ٢١٢).\n(^٤) في الأصل ونسخة (هـ): (المجلس)، والتصويب من نسخة (ل) والصحيحين.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب من أتى مجلسا فوجد فيه فرجة (٤/ ١٧١٣/ حديث رقم ٢٦).\nوأخرجه البخاري في صحيحه -كتاب العلم، باب من قعد حيث ينتهي به المجلس (١/ ١٥٦/حديث رقم ٦٦)، وطرفه في (٤٧٤).","vol":"17","page":307},{"text":"٩٥٣٦ - حدثني أبو إسماعيل، قال: حدثنا القعنبي، عن مالك (^١)، بمثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٣٥).","vol":"17","page":308},{"text":"٩٥٣٧ - حدثنا عمر بن شَبَّة (^١)، قال: حدثنا حَبان [بن هلال] (^٢)،\n⦗٣٠٩⦘ قال: حدثنا أبان العطار، قال: حدثنا يحيى بن أبي كثير، أن إسحاق ابن عبد الله بن أبي طلحة حدثه، أن أبا مرة (^٣) حدثه، أن أبا واقد الليثي حدثه، ح.\nوحدثنا إسحاق بن سيار، قال: حدثنا أبو سلمة موسى ابن إسماعيل (^٤)، قال: حدثنا أبان بن يزيد (^٥)، قال: حدثنا يحيى بن أبي كثير، أن إسحاق بن عبد الله بن أبي طلحة حدثه، أن مولى أبي مرة حدثه -[قال أبو عوانة: كذا وقع إليّ، وإنما هو: أن أبا مرة مولى عقيل حدثه] (^٦) - أن أبا واقد الليثي حدثه، قال: بينا نحن جلوس مع رسول الله ﷺ في حلقة؛ إذ جاء ثلاثة نفر، فأما رجل، فوجد فرجة في الحلقة فجلس،\n⦗٣١٠⦘ وأما رجل فجلس خلف الحلقة، وأما رجل فانطلق، فقال النبي ﷺ: \"ألا أحدثكم عن خبر هؤلاء الثلاثة: أما هذا الذي جلس في الحلقة فرجل أَوى، فآواه الله، وأما الذي جلس خلف الحلقة، فاستحيا، فاستحيا الله منه، وأما الذي أعرض، فأعرض الله عنه\" (^٧).\n_________\n(^١) ابن عبيدة، النميري، أبو زيد، المصري، نزيل بغداد، الإخباري.\n(^٢) حبان بن هلال هو موضع الالتقاء.\nوما بين المعقوفتين من نسخة (ل).\n(^٣) في نسخة (ل): (مولى أبي مرة)، وفوقها ضبة، والصواب ما في الأصل وصحيح مسلم، وسيأتي مزيد بيان لذلك في الطريق التالية في هذا الحديث.\n(^٤) التّبُوَذكي، المنقري.\n(^٥) أبان بن يزيد هو موضع الالتقاء.\n(^٦) ما بين المعقوفتين من نسخة (هـ)، وعليه فيها إشارة (لا- إلى).\nوهذه الزيادة تبين الخطأ الذي حصل، والصواب كما قال أبو عوانة ﵀ وأبو مرة اسمه: يزيد. وهو مولى عقيل بن أبي طالب. وقيل: هو مولى أم هانئ بنت أبي طالب، ولكنه كان يلزم عقيلا، فنسب إليه.\nانظر: الطبقات الكبرى لابن سعد (٥/ ١٧٧)، وتهذيب الكمال (٣٢/ ٢٩٠، ٢٩١ / ترجمة ٧٠٦٨).\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٥٣٥)، وهذا الطريق عند مسلم برقم (٢٦/ الثانية).\nفوائد الاستخراج: إيراد المصنف لمتن رواية حبان، ومسلم ساق إسنادها، وأحال بها على رواية مالك عن إسحاق بن عبد الله بن أبي طلحة.","vol":"17","page":308},{"text":"٩٥٣٨ - حدثنا أبو أمية، قال: حدثنا الحارث بن خليفة الناقط (^١)، قال: حدثنا أبان العطار (^٢)، قال: حدثنا يحيى بن أبي كثير، عن إسحاق بن عبد الله بن أبي طلحة، عن مولى أبي مُرة، عن أبي واقد الليثي، عن النبي ﷺ، بمثله (^٣).\n_________\n(^١) قال ابن حاتم: الحارث بن خليفة، أبو العلاء، مجهول.\nونقله الذهبي ولم يتعقبه.\nانظر: الجرح والتعديل (٣/ ٧٤/ ترجمة ٣٣٨)، والميزان (١/ ٤٣٣/ ترجمة ١٦١٤)، والمغني في الضّعفاء (١/ ١٤٠/ ترجمة ١٢٢٧).\n(^٢) أبان العطار هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٣٥).","vol":"17","page":310},{"text":"٩٥٣٩ - حدثنا أبو أمية، قال: حدثنا عبيد الله بن موسى، قال:\n⦗٣١١⦘ حدثنا أبان العطار (^١)، عن يحيى بن أبي كثير، عن إسحاق بن عبد الله ابن أبي طلحة، عن رجل (^٢) قد سماه، عن أبي واقد الليثي، بمثله (^٣).\nرواه عبد الصمد بن عبد الوارث، قال: حدثنا حرب بن شداد، قال: حدثنا يحيى ابن أبي كثير، أن إسحاق بن عبد الله حدثه (^٤) (^٥).\n_________\n(^١) أبان العطار هو موضع الالتقاء.\n(^٢) هو أبو مرة، كما في صحيح مسلم وفي الأسانيد السابقة.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٣٥).\nوهذا الحديث ساقط من نسخة (ل).\n(^٤) هذا الإسناد المعلق وصله مسلم في صحيحه، قال: حدثنا أحمد بن المنذر، حدثنا عبد الصمد، به. انظر تخريج الحديث (٩٥٣٥).\n(^٥) في الأصل ونسخة (هـ) يوجد هنا حرف التحويل (ح)، ولا وجه له هنا، ولذا ليس في نسخة (ل).","vol":"17","page":310},{"text":"٩٥٤٠ - حدثنا [عباس بن محمد] (^١) الدوري، قال: حدثنا محمد ابن بشر العبدي (^٢)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر: أن النبي ﷺ قال: \"لا يقيم الرجل الرجل من مجلسهِ ويجلس فيه، ولكن تفسّحوا وتوسعُوا\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) محمد بن بشر العبدي هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم إقامة الإنسان من موضعه =\n⦗٣١٢⦘ = المباح الذي سبق إليه (٤/ ١٧١٤/ حديث رقم ٢٠).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب لا يقيم الرجل الرجل من مجلسه (١١/ ٦٢/ حديث رقم ٦٢٦٩)، وأطرافه في (٩١١، ٦٢٧٠).","vol":"17","page":311},{"text":"٩٥٤١ - حدثنا أبو الحسن الميموني، وأبو داوود الحراني، وغيرهما، قالوا: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر (^١)، عن نافع، عن ابن عمر: أن النبي ﷺ قال: \"لا يقيم الرجل الرجل من مقعده ويجلس فيه، ولكن توسعوا وتفسّحوا\" (^٢).\n_________\n(^١) عبيد الله بن عمر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":312},{"text":"٩٥٤٢ - حدثنا موسى بن إسحاق القواس، قال: حدثنا ابن نمير (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر: أن النبي ﷺ قال: لا يقيم الرجل الرجل عن مقعده، ثم يقعد فيه، ولكن تفسّحوا وتوسعوا\"؛ قال: فكان ابن عمر إذا قام [له] (^٢) الرجل عن (^٣) مقعده لم يقعد فيه (^٤).\n_________\n(^١) هو عبد الله، وهو موضع الالتقاء.\n(^٢) من نسخة (ل) وصحيح مسلم.\n(^٣) في نسخة (ل): (من).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠). وقوله: (فكان ابن عمر. . .) هي عند مسلم من طريق أخرى ستأتي برقم (٩٥٥٧).","vol":"17","page":312},{"text":"٩٥٤٣ - حدثنا عباس الدوري، قال: حدثنا أبو داوود الحفري، قال: حدثنا سفيان (^١)، عن عبيد الله بن عمر (^٢)، باسناده: نهى النبي ﷺ أن يقام الرجل من مجلسه ويجلس فيه آخر، وقال: \"تفسّحوا وتوسّعوا\" (^٣).\n_________\n(^١) هو الثوري، كما في تحفة الأشراف (٦/ ١٣٧/ حديث رقم ٧٨٩٨).\n(^٢) عبيد الله بن عمر هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":313},{"text":"٩٥٤٤ - حدثنا أبو عتبة الحجازي، قال: حدثنا بقية (^١)، قال: حدثنا عبيد الله (^٢)، بنحوه (^٣).\n_________\n(^١) ابن الوليد، بن صائد بن كعب، الكلاعي.\n(^٢) ابن عمر هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":313},{"text":"٩٥٤٥ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج بن محمد، عن ابن جريج (^١)، قال: سمعت نافعًا، يقول: سمعت ابن عمر يقول: نهى رسول الله ﷺ أن يقيم الرجُل الرجُلَ من مقعده ويجلس فيه، قلت لنافع: أفي يوم الجمعة؟ قال: في يوم الجمعة، وفي غيره (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠)، وهذا الطريق عند الإمام مسلم برقم (٢٨/ الثانية). =\n⦗٣١٤⦘ = فوائد الاستخراج:\n- إيراد المصنف متن رواية ابن جريج، ومسلم ساق إسنادها وأحال بها على رواية الليث بن نافع، ونبه أنه ليس فيها: \"ولكن تفسحوا وتوسعوا\"، وقال: زاد في حديث ابن جريج: (قلت: في يوم الجمعة؟ قال: في الجمعة وغيرها).\n- تصريح ابن جريج بالسماع.","vol":"17","page":313},{"text":"٩٥٤٦ - حدثنا إسحاق بن سيّار النصيبي، قال: حدثنا أبو عاصم، عن ابن جريج (^١)، قال: سمعت نافعًا، يقول: سمعت ابن عمر يقول: نهى رسول الله ﷺ أن يقيم الرجل الرجل من مقعده، ثم يقعد فيه، قلت: يوم الجمعة؟، قال: يوم الجمعة وغيره (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وتقدم ذكر فوائد الاستخراج، انظر الحديث رقم (٩٥٤٠) و(٩٥٤١).","vol":"17","page":314},{"text":"٩٥٤٧ - حدثنا العباس بن عبد الله التَّرْقُفِي، قال: حدثنا عثمان ابن سعيد بن كثير بن دينار الحمصي، قال: حدثنا شعيب بن أبي حمزة، عن نافع (^١)، قال: كان عبد الله بن عمر يقول: كان رسول الله ﷺ يقول: \"لا يقيمن أحدكم الرجل من مجلسه، ثم يجلس فيه\" (^٢).\n_________\n(^١) نافع هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠)، وهذا الطريق عند مسلم برقم (٢٧).","vol":"17","page":314},{"text":"٩٥٤٨ - حدثنا عبد الله بن محمَّد بن عيشون الحراني، قال: حدثنا\n⦗٣١٥⦘ محمَّد بن سليمان بن أبي داوود، قال: حدثنا أبي (^١)، قال: حدثنا نافع (^٢)، عن ابن عمر، عن النبي ﷺ (^٣). بمثل حديث ابن نمير، عن عبيد الله ابن عمر (^٤).\n_________\n(^١) سليمان بن أبي داوود، الحراني، الأموي، واسم أبي داوود: سالم.\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).\n(^٤) تقدم برقم (٩٥٤٢).","vol":"17","page":314},{"text":"٩٥٤٩ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب، قال: حدثني مالك، عن نافع (^٢)، عن ابن عمر: أن النبي ﷺ قال: \"لا يقيمن أحدكم الرجل من مجلسه، ثم يجلس فيه\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":315},{"text":"٩٥٥٠ - حدثنا أبو يونس الجُمحي، قال: حدثنا ابن أبي أويس، قال: عن (^١) مالك، بمثله (^٢).\n_________\n(^١) في نسخة (ل): (حدثنا).\n(^٢) في نسخة (هـ): (بإسناده: قال: لا يقيم الرجل الرجل من مجلسه ثم يجلس فيه)، وعليه إشارة: (لا- إلى).\nوالحديث تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":315},{"text":"٩٥٥١ - حدثنا حبشي بن الربيع بن طارق، قال: حدثني أبي، قال: أخبرني الليث بن سعد (^١)، عن نافع، عن ابن عمر، عن النبي ﷺ أنه قال: \"لا يقيمن أحدكم الرجل من مجلس (^٢)، ثم يجلس فيه\" (^٣).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم: (مجلسه).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠)، وهذا الطريق عند مسلم برقم (٢٧).\nفوائد الاستخراج: بيان المهمل، وهو الليث، بأنه ابن سعد.","vol":"17","page":316},{"text":"٩٥٥٢ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"لا يقيمن رجل رجلًا من مجلسه، ثم يجلس فيه\" (^٢).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠)، وهذا الطريق عند مسلم برقم (٢٨ / الثانية).\nفوائد الاستخراج:\n- إيراد أبي عوانة لمتن رواية حماد بن زيد، ومسلم ساق إسنادها، وأحال بها على رواية الليث بن سعد، عن نافع، ونبه أنه ليس فيها: \"ولكن تفسحوا وتوسعوا\".\n- بيان المهمل وهو حماد، بأنه ابن زيد.","vol":"17","page":316},{"text":"٩٥٥٣ - حدثنا القاسم بن المغيرة الجوهري، قال: حدثنا محمَّد ابن الصباح، قال: حدثنا إسماعيل بن زكريا، عن عمر بن محمَّد بن زيد ابن\n⦗٣١٧⦘ عبد الله بن عمر (^١)، عن نافع (^٢)، عن ابن عمر قال: قال النبي ﷺ: \"لا يقيم الرجل أخاه من مجلسه ولكن تفسّحوا وتوسّعوا\". وكان ابن عمر لا يقعد في مجلس أقيم له فيه (^٣).\n_________\n(^١) ابن الخطاب، المدني، نزيل عسقلان، مات قبل (١٥٠) هـ.\nوثقه ابن معين -في رواية- وأحمد، وأبو حاتم، والذهبي، وابن حجر، وغيرهم.\nانظر: الجرح والتعديل (٦/ ١٣١ - ١٣٢/ ترجمة ٧١٨)، والميزان (٣/ ٢٢٠، ٢٢١ / ترجمة ٦١٩٨)، وتقريب التهذيب (٧٢٧ / ترجمة ٤٩٩٩).\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠). دون قول: (وكان ابن عمر …).\nفوائد الاستخراج: زيادة: (وكان ابن عمر …) في رواية نافع، وهي عند مسلم من رواية سالم عن ابن عمر، وستأتي برقم (٩٥٥٧).\nتنبيه: هذا الحديث اختل ترتيبه في نسخة (ل)، فجاء بعد الحديث (٩٥٥٦).","vol":"17","page":316},{"text":"٩٥٥٤ - حدثنا أبو داوود الحراني، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، بإسناده: \"لا يقيم الرجُل الرجُلَ من مجلسه، ثم يجلس فيه\" (^٢).\nلم يذكر أيوب، وابن جريج، والضحاك (^٣)، والليث، ومالك، وشعيب:\n⦗٣١٨⦘ \"تفسّحوا وتوسعوا\"، وزاد ابن جريج: قلت: في يوم الجمعة؟ فقال: في يوم الجمعة وفي غيرها.\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وتقدم ذكر فوائد الاستخراج، انظر الحديث رقم (٩٥٤٠)، (٩٥٥٢).\n(^٣) ابن عثمان الأسدي، أبو عثمان، المدني. =\n⦗٣١٨⦘ = ولم ترد روايته عند أبي عوانة في الطريق المتقدمة، وإنما هي عند مسلم برقم (٢٨/ الثانية).","vol":"17","page":317},{"text":"٩٥٥٥ - حدثنا عيسى بن أبي حرب الصفار، قال: حدثنا يحيى ابن أبي بكير، قال: حدثنا أبو بكر بن عياش (^١)، عن عمر بن محمَّد، عن نافع (^٢)، عن ابن عمر قال: قال النبي ﷺ: \"لا يقيمن الرجل [الرجل] (^٣) من مجلسه لأحد، ولكن تفسّحوا وتوسّعوا\" (^٤).\n_________\n(^١) بتحتانية ومعجمة، ابن سالم، الأسدي، الكوفي، المقرئ، الحناط -بمهملة ونون- مشهور بكنيته.\n(^٢) نافع هو موضع الالتقاء.\n(^٣) زيادة من إتحاف المهرة لابن حجر (٩/ ٢٥١/ حديث رقم ١١٠٤٠)، وبدونها لا يكون معنى الكلام ظاهرًا، ولذا ضبب في نسخة (ل) على كلمة (لا تُقيمنَّ)، إلا أن يكون الكلام مقصودًا به المخاطب (لا تُقيمنَّ)، والله أعلم. ولم يعزه ابن حجر من هذا الطريق إلا إلى أبي عوانة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":318},{"text":"٩٥٥٦ - حدثنا ابن شبابان، قال: حدثنا بكر بن خلف، قال: حدثنا يزيد بن زريع، قال: حدثنا عمر بن محمد، بإسناده قال النبي ﷺ:\n⦗٣١٩⦘ \"لا يقيمن الرجلُ الرجُلَ من مقعده، أو مجلسه (^١)، فيجلس فيه، ولكن تفسحوا، وتوسعوا في المجلس\" (^٢).\n_________\n(^١) في الأصل: (مجلس)، والتصويب من نسخة (ل).\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٤٠).","vol":"17","page":318},{"text":"٩٥٥٧ - حدثنا محمَّد بن إسحاق بن الصباح الصنعاني و[أحمد بن يوسف] (^١)، السلمي، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهريّ، عن سالم، عن ابن عمر قال: قال رسول الله ﷺ: \"لا يقيمنَّ (^٣) أحدكم أخاه، فيجلس في مجلسه\".\nزاد السُّلمي: قال الزهريّ: قال سالم: فكان (^٤) الرجل يقوم لابن عمر، فما يجلس في مجلسه (^٥).\nروى الحسن بن أعين، عن معقل، عن أبي الزبير، عن جابر، عن النبي\n⦗٣٢٠⦘ﷺ قال: \"لا يقيمن أحدكم أخاه يوم الجمعة، ثم يخالف إلى مقعده فيقعد فيه، ولكن يقول: تفسحوا\" (^٦).\nورواه (^٧) حجاج بن منهال (^٨)، عن حماد (^٩)، عن حجاج الصواف (^١٠)، عن أبي الزبير، عن جابر بنحوه (^١١).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) في نسخة (ل): (لا يقيم).\n(^٤) في نسخة (ل): (وكان).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم إقامة الإنسان من موضعه المباح الذي سبق إليه (٤/ ١٧١٥/ ٢٩/ الثانية).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على رواية عبد الأعلى عن معمر.\n(^٦) هذا المعلق وصله مسلم في صحيحه، قال: حدثنا سلمة بن شبيب، حدثنا الحسن بن الأعين، به انظر تخريج الحديث السابق.\n(^٧) في نسخة (ل): (روى).\n(^٨) الأنماطي، أبو محمَّد، السلمي مولاهم، البصري.\n(^٩) لا أدري أهو حماد بن زيد أو ابن سلمة؛ فكلاهما من شيوخ حجاج بن منهال، ومن الرواة عن حجاج الصواف، وفي ألفية العراق في باب المتفق والمفترق ما يفيد: أن حمادًا إذا أهمل، وكان الراوي عنه ابن منهال أو التبوذكي، فهو ابن سلمة.\nتنبيه: وقع في نسخة (ل): (حبان). بدل (حماد)، ولعله خطأ من الناسخ.\n(^١٠) هو حجاج بن أبي عثمان -ميسرة أو سالم- الصواف، أبو الصلت، ويقال: أبو عثمان، الكندي مولاهم، البصري.\n(^١١) لم أقف على من وصله عن حجاج بن منهال.\nوكلمة (بنحوه) ساقطة من نسخة (ل).\nتنبيه: بعد هذا الحديث مكتوب في الأصل: (آخر الجزء الخامس والثلاثين من أصل سماع أبي المظفر السمعاني).","vol":"17","page":319},{"text":"<span data-type='title' id=toc-1258>بيان الإباحة للرجل إذا قام من مجلس (^١)، إذا رجع أن يجلس فيه</span>\n_________\n(^١) في نسخة (ل): (بيان الإباحة لمن قام من مجلسه).","vol":"17","page":321},{"text":"٩٥٥٨ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج بن محمَّد قال: حدثني أبو خيثمة زهير بن معاوية، عن سهيل (^١)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إذا قام الرجل من مجلسه، ثم رجع إليه، فهو أحق به\" (^٢).\n_________\n(^١) سهيل هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب إذا قام من مجلسه ثم عاد، فهو أحق به (٤/ ١٧١٥/ حديث رقم ٣١).","vol":"17","page":321},{"text":"٩٥٥٩ - حدثنا أبو أمية، قال: حدثنا أبو غسان (^١)، وأحمد ابن يونس، قالا: حدثنا زهير، بإسناده: قال النبي ﷺ: \"إذا قام الرجل أو أحدكم من مجلسه، ثم رجع إليه، فهو أحق به\" (^٢).\n_________\n(^١) هو مالك بن إسماعيل، النهدي، الكوفي، ت (٢١٧) هـ.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٥٨).","vol":"17","page":321},{"text":"٩٥٦٠ - حدثنا أبو داوود الحراني، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، ووهيب، وغير واحد، قالوا: حدثنا سهيل بن أبي صالح (^١)،\n⦗٣٢٢⦘ عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا قام أحدكم من مجلسه، ثم رجع إليه، فهو أحق به\" (^٢).\n_________\n(^١) سهيل بن أبي صالح هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٥٨).","vol":"17","page":321},{"text":"٩٥٦١ - حدثنا الصومعي (^١)، قال: حدثنا ابن أبي مريم، قال: حدثنا محمَّد بن جعفر، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"من قام من مجلسه، ثم رجع إليه، فهو أحق به\" (^٣).\nذكر إبراهيم بن يونس (^٤)، قال: حدثنا أبو عاصم، عن ابن جريج، أخبرني سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إذا قام أحدكم من مجلسه، ثم رجع إليه، فهو أحق به\" (^٥).\n_________\n(^١) هو محمَّد بن أبي خالد، الطبري، أبو بكر.\n(^٢) سهيل هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٥٨).\n(^٤) ابن محمَّد، البغدادي، نزيل طرسوس، لقبه: حَرَمِيٌّ.\nقال النسائي: صدوق.\nوذكره ابن حبان في ثقاته، وقال: يغرب.\nوقال الذهبي: ثقة، وقال ابن حجر: صدوق.\nانظر: الثقات (٨/ ٨٢) -وتحرف الاسم فيها إلى: إبراهيم بن يوسف- وتهذيب.\nالكمال (٢/ ٢٥٦/ ترجمة ٢٧٣)، والكاشف (١/ ٥٢ / ترجمة ٢٢٦)، وتقريب التهذيب (١١٩/ ترجمة ٢٧٩).\n(^٥) هذا الحديث ليس في نسخة (ل). ولم أقف على من وصله عن إبراهيم بن يونس.","vol":"17","page":322},{"text":"<span data-type='title' id=toc-1259>بيان حظر دخول المخنثين على النساء، ونهي النساء عن إذن دخولهم عليهن، والعلة التي لها نهي عن دخولهم عليهن </span>(^١)\n_________\n(^١) كلمة: (عليهن)، ساقطة من نسخة (ل).","vol":"17","page":323},{"text":"٩٥٦٢ - حدثنا علي بن حرب [الطائي] (^١)، قال: حدثنا أبو معاوية (^٢)، عن هشام بن عروة، عن أبيه، عن زينب بنت أم (^٣) سلمة، عن أم سلمة (^٤)، قالت: دخل عليّ النبي ﷺ، وعندي أخي عبد الله بن أبي أمية، وعندي مخنث (^٥)، وهو يقول: يا عبد الله ابن أبي أمية، إن فتح الله عليكم\n⦗٣٢٤⦘ الطائف، فعليك بابنة غيلان (^٦)؛ فإنها تقبِل بأربع، وتدبر بثمان (^٧)، فسمع رسول الله ﷺ فقال: \"لا يدخلن هذا عليك\" (^٨).\n_________\n(^١) من نسخة (ل).\n(^٢) أبو معاوية هو موضع الالتقاء.\n(^٣) في نسخة (ل): (أبي)، وكلاهما صحيح.\n(^٤) هي هند بنت أبي أمية بن المغيرة، المخزومية، القرشية، أم المؤمنين.\nانظر: أسد الغابة (٧/ ٣٤٠ - ٣٤٣).\n(^٥) سيأتي الكلام عليه في الحديث الآتي.\nو(المخنَّث) بكسر النون وفتحها هو الذي يشبه النساء في أخلاقه وكلامه وحركاته. قاله النووي.\nوقال أبو عبيد: (أصل الاختناث: التكسر والتثني).\nوقال ابن فارس: (خنث) الخاء والنون والثاء، أصل واحد، يدل على تكسر وتَثَنٍّ.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٨٣)، ومقاييس اللغة (٢/ ٢٢٢)، وشرح =\n⦗٣٢٤⦘ = النووي على صحيح مسلم (٤/ ٣٨٦، ٣٨٧).\n(^٦) هي بادية -بموحدة ثم بمثناة تحتانية- بنت غيلان بن سلمة بن معتب، الثقفية. وقيل هي: بادنة بنون بدل المثناة التحتانية.\nأسلمت، وتزوجها عبد الرحمن بن عوف.\nانظر: أسد الغابة (٧/ ٣٤، ٣٥)، والإصابة (٨/ ٢٦، ٢٧، وفتح الباري (٩/ ٣٣٥).\n(^٧) قوله: (تقبل بأربع، وتدبر بثمان)، فمعناه أن أعكان بطنها ينعطف بعضها على بعض، وهي في بطنها أربع طرائق، وتبلغ أطراف العكن إلى خاصرتها في كل جانب أربع، فإذا أقبلت إليك واستقبلتك ببطنها، رأيت لها أربعًا، فإذا أدبرت عنك صارت تلك الأربع ثمانيا من الأطراف المجتمعة.\nهكذا روي تفسيره عن مالك، وتبعه عليه الجمهور -كما قال ابن حجر- ومنهم الإِمام البخاري في صحيحه، عند الحديث رقم (٥٨٨٧).\nوقال ابن عبد البر: وهكذا فسره كل من تكلم في هذا الحديث.\nانظر: التمهيد (٢٢/ ٢٧٥)، والفتح (٩/ ٣٣٥).\n(^٨) أخرجه مسلم في صحيحه -كتاب السلام، باب منع المخنث من الدخول على النساء الأجانب (٤/ ١٧١٥/ حديث رقم ٣٢).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب غزوة الطائف (٨/ ٤٣/ حديث رقم ٤٣٢٤)، وأطرافه في (٥٢٣٥، ٥٨٨٧).","vol":"17","page":323},{"text":"٩٥٦٣ - حدثنا ابن أبي مَسَرَّة، قال: حدثنا الحميدي، قال: حدثنا\n⦗٣٢٥⦘ سفيان (^١)، قال: حدثنا هشام بن عروة (^٢) بإسناده، مثله (^٣).\nقال سفيان: قال ابن جريج: اسمه: هيت (^٤).\n_________\n(^١) ابن عيينة.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٦٢).\n(^٤) بكسر الهاء، وإسكان المثناة من تحت، وآخره مثناة من فوق، هو المخنث المذكور في أحاديث الباب. وبعضهم ضبط اسمه بفتح أوله. وبعضهم أبدل المثناة التحتيه بنون.\nوبعضهم سماه (ماتعًا) بالتاء، وقيل بالنون.\nواختلف هل هو واحد أم جماعة، لكن رجح الحافظ ابن حجر أن الذي في أحاديث الباب هو (هيت).\nانظر: المؤتلف والمختلف (٤/ ٢٣١٢)، وتوضيح المشتبه (٩/ ١٥٥)، والإصابة (٦/ ٢٩٦، ٢٩٧).\nتنبيه: قوله: (قال سفيان …)، هو موصول بالإسناد السابق. وهو كذلك عند البخاري في صحيحه (٨/ ٤٣ / ٤٣٢٤) عن شيخه الحميدي، به. وسيأتي ذكر عائشة لاسمه في الحديث الآتي برقم (٩٥٦٦).","vol":"17","page":324},{"text":"٩٥٦٤ - حدثنا أبو البختري عبد الله بن محمَّد بن شاكر، قال: حدثنا أبو أسامة قال: حدثنا هشام بن عروة (^١)، عن أبيه، عن زينب بنت أبي سلمة، عن أم سلمة، بمثله، وقال: لا يدخلن هؤلاء\n⦗٣٢٦⦘ عليكن، وقال فيه: [و] (^٢) رسول الله ﷺ يسمع، وهو محاصر الطائف (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل). وفي حاشية الأصل: (لعله: ورسول الله).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٦٢).\nفوائد الاستخراج: زيادة: (ورسوله الله ﷺ يسمع، وهو محاصر الطائف).","vol":"17","page":325},{"text":"٩٥٦٥ - حدثنا محمَّد بن يحيى، ومحمد بن إسحاق بن الصباح الصنعاني، قالا: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهريّ، عن عروة، عن عائشة قالت: كان رجل يدخل على أزواج النبي ﷺ مخنّث، فكانوا يَعُدّونه، من غير أُولي الإرْبَةِ (^٢)، فدخل النبي ﷺ يومًا وهو عند بعض نسائه، وهو ينعت امرأة، فقال: إنها إذا أقبلت أقبلت بأربع، وإذا أدبرت أدبرت بثمان؛ فقال النبي ﷺ: \"لا أرى هذا يعلم ما ها هنا، لا يدخلنّ عليكن هذا، فحَجَبوه\" (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) قال طاووس: الأحمق لا حاجة له في النساء.\nوقال ابن الأثير: (كانوا يعدونه من غير أولي الأربة): أي النكاح.\nوالإربة والإرب: الحاجة. وفيه لغات: إِرْبٌ، وإربَةٌ، وأَرَبٌ، ومأْرُبَةٌ، ومأَرَبَةٌ.\nانظر: صحيح البخاري -كتاب الصوم، باب المباشرة للصائم (٤/ ١٤٩)، والنهاية (١/ ٣٦)، ولسان العرب (١/ ٥٤، ٥٥)، والقاموس (بترتيب الراوي ١/ ١٢٨).\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب منع المخنث من الدخول على النساء الأجانب (٤/ ١٧١٦/ حديث رقم ٣٣). =\n⦗٣٢٧⦘ = تنبيه: روى الإمام أحمد -في مسنده (٦/ ١٥٢) - هذا الحديث عن عبد الرزاق، به، كرواية أبي عوانة بلفظ \"لا أرى … \".\nورواه عبد بن حميد -في صحيح مسلم- ومحمد بن يحيى -شيخ أبي عوانة هنا، عند النسائي في عشرة النساء (٣١١، ٣١٢ / حديث رقم ٣٦٥) -كلاهما عن عبد الرزاق، بلفظ: \"ألا أرى … \".\nورواه محمَّد بن ثور -عند أبي داوود (٤/ ٣٥٩، ٣٦٠/ حديث رقم ٤١٠٧)، ورباح بن زيد -عند النسائي في عشرة النساء (٣١٠، ٣١١ / حديث رقم ٣٦٤) - كلاهما عن معمر، بلفظ: \"ألا أرى … \".","vol":"17","page":326},{"text":"٩٥٦٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن عروة، عن عائشة، ح.\nوحدثنا أبو الحسن الميموني، قال: حدثنا أحمد بن شبيب (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا يونس، عن ابن شهاب (^٣)، حدثني على ابن حسين (^٤) أو عروة، عن عائشة: أن هيتًا (^٥) كان يدخل على أزواج النبي ﷺ؛ وإنما كن يَعددنه (^٦) من غير أولي الإربة من الرجال، فدخل\n⦗٣٢٨⦘ رسول الله ﷺ ذات يوم وهو ينعت امرأة، يقول: إنها إذا أقبلت أقبلت بأربع، وإذا أدبرت أدبرت بثمان؟ فقال: رسول الله ﷺ: \"ألا أسمع هذا يعلم ما ها هنا، لا يدخلن عليكن\"، فأخرجه (^٧).\n_________\n(^١) ابن سعيد، الحبطي -بفتح المهملة والموحدة من تحت- أبو عبد الله، البصري.\n(^٢) شبيب بن سعيد، الحبطي -بفتح المهملة والموحدة التحتية- أبو سعيد، البصري.\n(^٣) ابن شهاب هو موضع الالتقاء في الإسنادين، عن عروة.\n(^٤) ابن طالب، الهاشمي، زين العابدين.\n(^٥) \"هيت\" اسم المخنث. انظر: فتح الباري (٩ م ٣٣٤).\n(^٦) في نسخة (ل): (يُقدرنه).\n(^٧) في نسخة (هـ): (فأخرجوه).\nوالحديث تقدم تخريجه، انظر الحديث رقم (٩٥٦٥).","vol":"17","page":327},{"text":"٩٥٦٧ - حدثنا محمَّد بن يحيى، قال: أخبرنا أصبغ، عن ابن وهب (^١)، بمثله (^٢) (^٣).\nروى (^٤) عبد الله بن هاشم (^٥)، قال: عن (^٦) أبي أسامة، عن هشام ابن\n⦗٣٢٩⦘ عروة] (^٧)، أخبرني أبي، عن أسماء بنت أبي بكر قالت: تزوجني الزبير، وما له في الأرض من مال، ولا مملوك، ولا شيء غير فرسه (^٨)، وذكر الحديث (^٩).\n_________\n(^١) انظر تتمة الإسناد في الطريق الأولى من الحديث الذي قبله.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٦٥).\n(^٣) في الأصل ونسخة (هـ) يوجد حرف التحويل (ح) عقب كلمة (بمثله)، وليس في نسخة (ل)، ولا علاقة لهذا الحديث بما بعده، ولذا حذفتها.\n(^٤) في الأصل ونسخة (هـ): (رواه)، والتصويب من نسخة (ل)؛ لأنه لا علاقة لهذا الحديث بما قبله.\n(^٥) ابن حيان، العبدي، أبو عبد الرحمن، الطوسي، سكن نيسابور، ت (سنة بضع و٢٥٠) هـ.\nوثقه صالح جزرة، وابن حبان، والذهبي، وابن حجر.\nانظر: الثقات (٨/ ٣٦١، ٣٦٢)، وتأريخ بغداد (١٠/ ١٩٣، ١٩٤/ ترجمة ٥٣٣٣)، والكاشف (٢/ ١٢٣/ ترجمة ٣٠٦٨)، وتقريب التهذيب (٥٥٣، ٥٥٤/ ترجمة ٣٦٩٩).\n(^٦) في نسخة (ل): (حدثنا).\n(^٧) من نسخة (ل).\n(^٨) أتم الحديث في نسخة (هـ) ولكنه وضع عليه إشارة (لا- إلى)، قال: (قالت: فكنت أعلف فرسه، وأكفيه مؤنته، وأسوسه، وأدني النوى لناضحه وأعلفه، وأسقى الماء، وأطحن، ولم أكن أحسن أحتز، فكان يحتز لي جارات من الأنصار. قالت: كنت أنقل النوى من أرض الزبير الذي أقطعه رسول الله ﷺ على رأسي، وهي على ثلثي فرسخ. رواه مسلم عن أبي غريب، عن أبي أسامة، بمثله). اهـ.\n(^٩) لم أقف على من وصله عن عبد الله بن هاشم.\nوقد رواه مسلم في صحيحه -كتاب السلام، باب جواز إرادف المرأة الأجنبية إذا أعيت في الطريق (٤/ ١٧١٦/ حديث ٣٤) عن أبي غريب محمَّد بن العلاء، عن أبي أسامة، به.\nوأخرجه البخاري في صحيحه-كتاب النكاح، باب المغيرة (٩/ ٣١٩ / حديث رقم ٥٢٢٤) وفي كتاب فرض الخمس، باب ما كان النبي ﷺ يعطي المؤلفة … (٦/ ٣٥٢ / حديث رقم ٣١٥١) قال: حدثنا محمود بن غيلان، حدثنا أبو أسامة، به.\nتنبيه: هذا الحديث وما بعده ليس له علاقة بالباب.","vol":"17","page":328},{"text":"٩٥٦٨ - حدثنا علي بن سهل (^١)، قال: حدثنا عفان، قال: حدثنا\n⦗٣٣٠⦘ حماد بن زيد (^٢)، عن أيوب عن ابن أبي مليكة (^٣): أن أسماء قالت كنت أخدم الزبير -زَوجها- وكان له فرس، فكنت أسوسه، ولم يكن شيء (^٤) من الخدْمة، أشد علي من سياسة الفرس، فكنت أحتشّ له، وأقوم عليه، وأسوسه، وأرضخ له النوى. قال (^٥): ثم إنها أصابت (^٦) خادمًا (^٧)، أعطاها رسول الله ﷺ، قالت: فكفتني سياسة الفرس، وألقت عني مؤنته (^٨)، وكانت تلك الجارية (^٩) معي، فقال رجل (^١٠): يا أم عبد الله، إني رجل فقير مسكين أبيع -ذكرَ فاكِهَةً (^١١) - إني أريد أن\n⦗٣٣١⦘ أجلس في ظل دارك. قالت: إني إن أذنت لك فعلم الزبير منعك، ولكن تجيء تطلب إليّ وهو شاهد، فإن شاء منعك، فجاء، فقال: يا أم عبد الله، إني رجل محتاج، أو فقير، كلمة نحوها، فإن رأيت تأذنين (^١٢) لي أن أبيع ها هنا، في ظل دارك، بفنائك. فقالت: ما وَجَدَت مكانا إلّا فناء داري؟ لا أفعل، أو قالت: ما لكَ بالمدينة إلا داري؟ فقال لها الزبير: ما لك أن تمنعي (^١٣) عبدًا من عباد الله أن يجلس في فناء دارك، فاجلس أذنتُ لك، فكان يبيع حتى اجتمع له، فاشترى مني الجارية بكذا وكذا، فدخل عليّ الزبير، فقلت: أشعرت أني بعت فلانة؟ قال: فأعطني ثمنها. قال (^١٤): فقلت: إني قد تصدقت بها (^١٥).\n_________\n(^١) ابن المغيرة البزاز، البغدادي، نسائي الأصل، يعرف بالعفاني لملازمته لعفان بن مسلم.\n(^٢) حماد بن زيد هو موضع الالتقاء.\n(^٣) هو عبد الله بن عبيد الله بن أبي مليكة.\n(^٤) في الأصل ونسخة (هـ): (شيئًا)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٥) في الأصل ونسخة (هـ): (قالت)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٦) في الأصل ونسخة (هـ): (جاءت)، إلا أنها عليها خرجة في نسخة (هـ)، لكن لم تظهر الحاشية في المصورة التي عندي. وما أثبته فمن نسخة (ل) وصحيح مسلم.\n(^٧) لم أقف على من عينها.\n(^٨) في نسخة (ل): مؤونته.\n(^٩) في نسخة (ل): فكانت.\n(^١٠) لم أقف على من عينه.\n(^١١) قوله: (ذكر فاكهة) يبين نوع التجارة التي يشتغل بها، ويؤكد هذا أن كلمة (فاكهة) منصوبة في نسخة (ل).\n⦗٣٣١⦘ = والفاكهة هي كل الثمار. انظر المفردات للراغب (ص ٣٨٤)، ولسان العرب (٥/ ٣٤٥٣).\n(^١٢) في نسخة (ل): (أن تأذنين)، وضبب على النون الأخير؛ لأن الإعراب يقتضي حذفها.\n(^١٣) في نسخة (ل): (أن تمنعين).\n(^١٤) في نسخة (ل): (فقالت).\n(^١٥) أخرجه مسلم في صحيحه -كتاب السلام، باب جواز إرداف المرأة الأجنبية إذا أعيت في الطريق (٤/ ١/ ١٧١٧/ حديث رقم ٣٥).","vol":"17","page":329},{"text":"٩٥٦٩ - حدثنا أبو داوود السجزي، بالبصرة، قال: حدثنا محمَّد\n⦗٣٣٢⦘ ابن عبيد (^١)، قال: حدثنا حماد بن زيد، عن أيوب، عن ابن أبي مليكة: أن أسماء قالت: كنت أخدم الزبير خدمة البيت، وكان له فرس كنت أسوسه، فلم يكن شيء من الخدمة أشد علي من سياسة الفرس، كنت أحتش له، وأقوم عليه، وأسوسه، قال: ثم [إنها] (^٢) أصابت خادمًا، جاء النبي ﷺ سبي، فأعطاها خادمًا، قالت: كفتني سياسة الفرس، فألقت عني مَؤنته (^٣)، فجاء (^٤) رجل، فقال: يا أم عبد الله، إني رجل فقير، أردت أن أبيع في ظل دارك، قالت: إني إن رخصت لك أبي لك الزبير؛ فتعال فاطلب إليّ والزبير شاهد، فجاء، فقال: يا أم عبد الله، إني رجل فقير أردت أن أبيع في ظل دارك. قالت: ما لك بالمدينة إلا داري؟ قال: فقال لها الزبير: ما لك أن تمنعني (^٥) رجلًا فقيرًا يبيع، فكان يبيع إلى أن كسب، فبعته الخادم، فدخل علي الزبير وثمنها في حجري، فقال: هبيها لي، فقلت: إني قد\n⦗٣٣٣⦘ تصدقت بها (^٦).\n_________\n(^١) الغُبَرِيُّ، هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسختي (ل)، (هـ): مونة.\n(^٤) في نسخة (ل): فجاءني.\n(^٥) في نسخة (ل): فقال له الزبير: وما لك أن تمنعين.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٥٦٨).","vol":"17","page":331},{"text":"٩٥٧٠ - حدثنا إسماعيل القاضي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن أيوب، عن عبد الله بن أبي مليكة، قال: قالت أسماء: كنت أخدم الزبير، وأسوس الفرس، فأتى رسول الله ﷺ رقيق، فأعطاه خادما، فكان يسوس الفرس (^٢).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٦٨).","vol":"17","page":333},{"text":"<span data-type='title' id=toc-1260>بيان الأخبار الناهية عن مناجاة الرجل صاحبه، ومعهما آخر، والدليل على أنه إذا أذن لهما، وطابت نفسه بذلك، جاز لهما [ذلك، وبيان الخبر المبيح لهما ذلك، إذا كانوا أكثر من ذلك]</span> (^١)\n_________\n(^١) ما بين المعقوفتين زيادة من نسختي (ل)، (هـ)، إلا كلمة (ذلك) الأولى والأخيرة، فالأولى ليست في هـ، والأخيرة بدلها: (ثلاثة)، وفوق الزيادة علامة (لا- إلى) في النسخة نفسها.","vol":"17","page":334},{"text":"٩٥٧١ - حدثنا محمَّد بن عبد الملك، وَعلان القراطيسي (^١)، قالا: حدثنا يزيد بن هارون قال: أخبرنا شعبة (^٢)، عن أيوب، ح (^٣).\nقال الدقيقي (^٤): وهو أيوب بن موسى (^٥)، عن نافع، عن ابن عمر،\n⦗٣٣٥⦘ عن النبي ﷺ، قال: \"إذا كنتم ثلاثة، فلا يتناجى (^٦) اثنان دون صاحبهما، ولا يقيم الرجل أخاه من مجلسِه، فيجلس فيه\" (^٧).\nوقال الدقيقي: أخاه (^٨).\n_________\n(^١) هو علي بن عبد الله بن موسى، القراطيس، الواسطي، أبو الحسن، لقبه: (علان).\nو(القراطيسي) نسبة إلى عمل القراطيس وبيعها انظر: الأنساب (٤/ ٤٦٤).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) حرف التحويل ليس في نسخة (ل).\n(^٤) هو محمَّد بن عبد الملك شيخ أبي عوانة في هذا الحديث.\n(^٥) ابن عمرو بن سعيد بن العاص، ومعنى كلام أبي عوانة: أن (أيوب) المهمل في رواية (علان القراطيسي) بينّه (محمَّد بن عبد الملك الدقيقي)، وهذا من دقة أبي عوانة ﵀ في بيان ألفاظ الرواة.\n(^٦) في نسخة (ل): (يتناجان)، وهو خطأ.\n(^٧) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم مناجاة الاثنين دون الثالث بغير رضاه (٤/ ١٧١٧/ حديث رقم ٣٦/ الثانية).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب لا يتناجى اثنان دون الثالث (١١/ ٨١/ حديث رقم ٦٢٨٨).\nفوائد الاستخراج:\n- إيراد متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية مالك عن نافع.\n(^٨) لم يتبين وجه هذه الزيادة.","vol":"17","page":334},{"text":"٩٥٧٢ - حدثنا الصغاني، قال: حدثنا خلف (^١)، قال: حدثنا غندر (^٢)، عن شعبة، عن أيوب بن موسى، [يحدث] (^٣) عن نافع، عن ابن عمر، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) ابن سالم المخرمي، أبو محمَّد، المهلبي مولاهم، السندي.\n(^٢) غندر هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٥٧١).","vol":"17","page":335},{"text":"٩٥٧٣ - حدثنا موسى بن إسحاق القواس، قال: حدثنا ابن نمير (^١)، قال: حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر: أن رسول الله ﷺ قال: \"إذا كان ثلاثة، فلا يتناجى اثنان دون واحد\" (^٢).\n_________\n(^١) ابن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).\nفوائد الاستخراج:\n- ذكر رواية عبد الله بن نمير، ومسلم ساق إسنادها، وأحال بها على رواية مالك عن نافع.","vol":"17","page":336},{"text":"٩٥٧٤ - حدثنا أبو عتبة الحجازي، قال: حدثنا بقية، قال: حدثنا عبيد الله (^١)، بإسناده مثله (^٢).\n_________\n(^١) عبيد الله هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).","vol":"17","page":336},{"text":"٩٥٧٥ - حدثنا الصغاني، قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد (^١)، عن أيوب (^٢)، عن نافع، عن ابن عُمر، قال: قال النبي ﷺ: \" إذا كان ثلاثة، فلا يتناجى اثنان دون صاحبهما\" (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) ابن موسى.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).\nفوائد الاستخراج: ذكر رواية حماد بن زيد، ومسلم ساق إسنادها، وأحال بها على =\n⦗٣٣٧⦘ = رواية مالك عن نافع.","vol":"17","page":336},{"text":"٩٥٧٦ - حدثنا أبو داوود الحراني، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، حدثنا أيوب، عن نافع، عن ابن عمر قال: قال النبي ﷺ: \"إذا كان ثلاثة، فلا ينتج (^٢) اثنان دون صاحبهما\" (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) في نسخة (ل): فلا يتناجا.\n(^٣) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (٩٥٧١) ورقم (٩٥٧٥).","vol":"17","page":337},{"text":"٩٥٧٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب: أن مالكا (^١) حدثه، عن نافع، عن ابن عمر: أن النبي ﷺ قال: \"إذا كان ثلاثة، فلا يتناجى اثنان دون واحد\" (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وهذا الطريق عند مسلم برقم (٣٦).","vol":"17","page":337},{"text":"٩٥٧٨ - حدثنا الترمذي، قال: حدثنا القعنبي، عن مالك (^١)، بإسناده، مثله، إلا أنه قال: \"لا يتناجى\" (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).","vol":"17","page":337},{"text":"٩٥٧٩ - حدثنا إسحاق بن سيّار، والحنفي (^١)، قالا: حدثنا أبو عاصم،\n⦗٣٣٨⦘ عن ابن جريج، قال: سمعت نافعًا ﷺ (^٢) يقول: قال عبد الله ابن عمر: نهى رسول الله ﷺ أن يتناجى اثنان دون الثالث (^٣).\n_________\n(^١) لم أقف على ترجمته، وهو غير (أبي بكر الحنفي) الآتي في حديث رقم (١٠٣١٦) ورقم (١٠٥٩٩)، فذاك من شيوخ شيوخ أبي عوانة.\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).","vol":"17","page":337},{"text":"٩٥٨٠ - حدثنا الصغاني، قال: أخبرنا أبو النضر، [ح] (^١).\nوحدثني أبو الأحوص صاحبنا (^٢)، قال: حدثنا قتيبة (^٣)، قالا: حدثنا الليث بن سعد، عن نافع، عن ابن عمر، قال: كان النبي ﷺ ينهى إذا كان ثلاثة، أن يتناجى اثنان دون الثالث (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) هو إسماعيل بن إبراهيم بن الوليد، الإسفراييني.\n(^٣) قتيبة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).\nفوائد الاستخراج: ذكر رواية قتيبة، ومسلم ساق إسنادها، وأحال بها على رواية مالك عن نافع.","vol":"17","page":338},{"text":"٩٥٨١ - حدثنا العباس بن عبد الله التَّرْقُفِي، قال: حدثنا عثمان ابن سعيد بن كثير بن دينار، قال: حدثنا شعيب بن أبي حمزة، عن نافع (^١)، عن ابن عمر، قال: قال النبي ﷺ: \"إذا كان ثلاثة نفر، فلا يتناجى اثنان\n⦗٣٣٩⦘ دون الثالث\" (^٢).\n_________\n(^١) نافع هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٧١).","vol":"17","page":338},{"text":"٩٥٨٢ - حدثنا أبو أمية قال: حدثنا أبو نعيم، ح.\nوحدثنا الصغاني، قال: حدثنا أبو بكر بن أبي شيبة (^١)، قالا: حدثنا أبو الأحوص، عن منصور، عن أبي وائل (^٢)، عن عبد الله قال: نهى رسول الله ﷺ إذا كنا ثلاثة نفر، أن يتناجى اثنان دون واحد، من أجل أنه (^٣) يحزنه، حتى يختلط بالناس (^٤).\n_________\n(^١) أبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) شقيق بن سلمة.\n(^٣) في نسخة (ل): (أن).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم مناجاة الاثنين دون الثالث بغير رضاه (٤/ ١٧١٨/ حديث رقم ٣٧).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان- باب إذا كانوا أكثر من ثلاثة فلا بأس بالمسارة والمناجاة (١١/ ٨٢، ٨٣ / حديث رقم ٦٢٩٠).","vol":"17","page":339},{"text":"٩٥٨٣ - حدثنا إدريس بن بكر، قال: حدثنا مسدد، قال: حدثنا أبو الأحوص (^١)، قال: حدثنا منصور، بمثله (^٢).\n_________\n(^١) أبو الأحوص هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢).\nتنبيه: في نسخة (ل) جمع إسناد هذا الحديث مع الذي قبله.","vol":"17","page":339},{"text":"٩٥٨٤ - حدثنا موسى بن نصر الرازي (^١)، قال: حدثنا جَرير، ح.\nوحدثنا الصغاني، قال: حدثنا زهير أبو خيثمة (^٢)، قال: حدثنا جرير، عن منصور، عن أبي وائل، عن عبد الله، قال: قال رسول الله ﷺ: \"إذا كنتم ثلاثة، فلا يتناجى رجلان دون الآخر\".\nزاد زهير في حديثه عن جرير: \"حتى تختلطوا بالناس؛ (من) (^٣) أجل أن يحزنه\" (^٤).\n_________\n(^١) أبو سهل، من أهل الري، ت (٢٦٣) هـ.\nقال ابن حبان وابن حجر: من عقلاء أهل الري، صدوق في الحديث.\nانظر: الثقات (٩/ ١٦٣)، واللسان (٦/ ١٣٤/ ترجمة ٤٦١)، وكنيته ذكرها أبو عوانة في الحديث الآتي برقم (١٠٢٤٨).\n(^٢) زهير -بن حرب- أبو خيثمة هو موضع الالتقاء.\n(^٣) ساقطة من الأصل ومن نسختي ل وهـ. وأثبتها من صحيح مسلم ليستقيم الكلام.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢).","vol":"17","page":340},{"text":"٩٥٨٥ - حدثنا الحسن بن علي بن عفان، وابن أخي حسين الجعفي (^١)، قالا: حدثنا أبو أسامة، عن الأعمش (^٢)، عن شقيق، عن عبد الله، قال: قال النبي ﷺ: \"إذا كنتم ثلاثة فَلا يتناجى\n⦗٣٤١⦘ اثنان دون صاحبهما، فإن ذلك مما يُحزنه\" (^٣).\n_________\n(^١) هو محمَّد بن عبد الرحمن بن الحسن بن علي الجعفي، الكوفي، نزيل دمشق.\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢). وهذا الطريق عند مسلم برقم (٣٨).","vol":"17","page":340},{"text":"٩٥٨٦ - وحدثنا الحسن بن عفان [أيضًا] (^١)، قال: حدثنا عبد الله ابن نمير، قال: حدثنا الأعمش (^٢)، عن أبي وائل، عن عبد الله، قال: قال رسول الله ﷺ: \"لا يتناجى اثنان دون صاحبهما، فإنه يحزنه ذلك\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢)، ورقم (٩٥٨٦).","vol":"17","page":341},{"text":"٩٥٨٧ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا عبيد الله ابن موسى، قال: أخبرنا الأعمش (^١)، عن شقيق، عن عبد الله، قال: قال رسول الله ﷺ: \"إذا كنتم ثلاثة، فلا يتناجى اثنان دون صاحبهما، فإن ذلك يحزنه\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢)، ورقم (٩٥٨٦).","vol":"17","page":341},{"text":"٩٥٨٨ - وحدثنا يوسف بن مُسَلَّم، قال: حدثنا عبيد الله ابن موسى، قال: أخبرنا شيبان، عن الأعمش (^١)، بنحوه (^٢)، [ح] (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢)، ورقم (٩٥٨٦).\n(^٣) من نسخة (هـ).","vol":"17","page":341},{"text":"٩٥٨٩ - حدثنا أبو زيد مُشرّف بن سعيد الواسطي (^١) ببغداد، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا الأعمش (^٢)، عن أبي وائل، عن عبد الله، قال: قال النبي ﷺ: \"إذا كنتم ثلاثة، فلا يتناجين اثنان دون صاحبهما؛ فإن ذلك يحزنه\" (^٣).\n_________\n(^١) مولى سعيد بن العاص ت (٢٦٦) هـ.\nوثقه الخطيب في تأريخه (١٣/ ٢٢٤، ٢٢٥/ ترجمة ٧١٩٥)، وساق له هذا الحديث.\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢)، ورقم (٩٥٨٦).","vol":"17","page":342},{"text":"٩٥٩٠ - حدثنا أبو داوود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن الأعمش (^١)، عن أبي وائل، عن عبد الله، عن النبي ﷺ، قال: \"إذا كنتم ثلاثة، فلا يتناجى اثنان دون صاحبهما؛ فإن ذلك يحزنه\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٨٢)، ورقم (٩٥٨٦).","vol":"17","page":342},{"text":"<span data-type='title' id=toc-1261>مبتدأ كتاب الطب والرقى</span>","vol":"17","page":343},{"text":"<span data-type='title' id=toc-1262>باب ذكر الأخبار المبيّنة أن العين حق، والدليل على أن عين الحاسد التي تضر المعيون، وإثبات الغَسل له على الذي يصيبه بعينه </span>(^١)\n_________\n(^١) كلمة (يصيبه بعينه) غير واضحة في نسخة (ل).","vol":"17","page":343},{"text":"٩٥٩١ - حدثنا أبو داوود الحراني، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا عبد الوارث (^١)، قال: حدثنا عبد العزيز بن صهيب، عن أبي نضرة، عن أبي سعيد: أن جبريل أتى النبي ﷺ فقال: يا محمَّد اشتكيت؟ قال: \"نعم\". قال: باسم الله أرقيك، من كل شيء يؤذيك، من شر كل نفس وعين يشفيك، بسم الله أرقيك (^٢).\n_________\n(^١) عبد الوارث هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب الطب والمرض والرقى (٤/ ١٧١٨، ١٧١٩ / حديث رقم ٤٠).","vol":"17","page":343},{"text":"٩٥٩٢ - حدثنا محمَّد بن يحيى حسن سهل بن محمَّد العسكري (^١)، قال: حدثنا بشر بن هلال (^٢)، قال: حدثنا عبد الوارث، بمثله (^٣).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) بشر بن هلال هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٥٩١).","vol":"17","page":343},{"text":"٩٥٩٣ - حدثنا الصغاني، قال: حدثنا نعيم بن حماد (^١)، قال: حدثنا عبد العزيز بن محمَّد (^٢)، عن يزيد بن الهاد، عن محمَّد بن إبراهيم، عن أبي سلمة، عن عائشة، عن النبي ﷺ أنه كان إذا اشتكى، رقاه جبريل، قال: بسم الله يُبرئك من كل داء يؤذيك، من شر حاسد إذا حسد، ومن كل ذي عين (^٣).\n_________\n(^١) ابن معاوية بن الحارث، الخزاعي، أبو عبد الله، المروزي.\n(^٢) عبد العزيز بن محمَّد هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب الطب والمرض والرقى (٤/ ١٧١٨/ الحديث رقم ٣٩).","vol":"17","page":344},{"text":"٩٥٩٤ - حدثنا السلمي، قال: حدثنا عبد الرازق (^١)، قال: حدثنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"العين حق\"، ونهى عن الوشم (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب الطب والمرض والرقى (٤/ ١٧١٩/ حديث رقم ٤١)، دون قوله: (ونهى عن الوشم).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب العين حق (١٠/ ٢٠٣/ حديث رقم ٥٧٤٠) بمثل لفظ أبي عوانة، وطرفه في (٥٩٤٤).\nفوائد الاستخراج: ذكر النهي عن الوشم.","vol":"17","page":344},{"text":"٩٥٩٥ - حدثنا أبو جعفر أحمد بن سعيد الدارمي، قال: حدثنا حبان بن هلال، وأحمد بن إسحاق، ومسلم (^١)، قالوا: حدثنا وهيب ابن خالد، قال: حدثنا عبد الله بن طاووس، عن أبيه، عن ابن عباس قال: قال رسول الله ﷺ: \"العين حق، ولو كان شيء سابقًا القدر لسبقته (^٢) العين، وإذا استُغسلتم فاغسلوا\" (^٣).\n_________\n(^١) ابن إبراهيم -كما في الحديث الآتي برقم (٤٣٣) - وهو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (لسبقه)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب الطب والمرض والرقى (٤/ ١٧١٩/ حديث رقم ٤٢).","vol":"17","page":345},{"text":"٩٥٩٦ - حدثنا أبو الأزهر، قال: حدثنا أحمد بن إسحاق، قال: حدثنا وهيب (^١)، بإسناده، مثله (^٢).\n_________\n(^١) وهيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٩٥).","vol":"17","page":345},{"text":"٩٥٩٧ - حدثنا أبو داوود الحراني ﵀، والصغاني، قالا: حدثنا مسلم بن إبراهيم (^١)، قال: حدثنا وهيب، بإسناده، مثله (^٢).\n_________\n(^١) مسلم بن إبراهيم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٥٩٥).","vol":"17","page":345},{"text":"٩٥٩٨ - ز- حدثنا بحر بن نصر الخولاني، قال: حدثنا ابن وهب، أخبرني يونس بن يزيد، قال: قال ابن شهاب: الغَسل الذي أدركنا\n⦗٣٤٦⦘ علماءنا (^١) يصفونه: أن يؤتى الرجل الذي يَعِينُ صاحبه، بالقدح فيه الماء، فيُمسك به مرفوعًا من الأرض، فيدخل (^٢) يده اليمنى في الماء، فيصب على وجهه صبة واحدة في القَدَح، ثم يدخل يده اليسرى في الماء، فيغسل يده اليُمنى إلى المرفق بيده اليسرى صبة واحدة في القدح، ثم يدخل يده اليمنى في الماء، فيغسل يده اليسرى في القدح صبة واحدة إلى المرفق، ثم يدخل يديه جميعًا في الماء صبة واحدة في القدح، ثم يدخل يده اليمنى (^٣)، فيمضمض، ثم يمجه في القدح، ثم يدخل يده اليمنى، فيغترف من الماء، فيصب (^٤) على ظهر كفه اليمنى صبة [واحدة] (^٥) في القدح، ثم يدخل يده اليسرى، فيصب على مرفق يده اليمنى صبة واحدة في القدح وهو ثاني يده إلى عنقه، ثم يفعل مثل ذلك في مرفق يده اليسرى، ثم يفعل ذلك في ظهر قدمه اليُمنى من عند الأصابع، واليسرى كذلك، ثم يدخل يده اليسرى،\n⦗٣٤٧⦘ فيصب على ركبته اليمنى، ثم يفعل باليسرى، مثل ذلك، ثم يغمس داخله إزاره اليمنى في الماء، ثم يقوم الذي في يده القدح بالقدح (^٦) يصبّه على رأس المعيون من ورائه، ثم يكفي القدح على وجه الأرض (^٧) من ورائه (^٨).\n_________\n(^١) في نسخة (هـ): (علماؤنا)، وكذلك الأصل لكن يظهر أنه أصلحها.\n(^٢) هنا زيادة: (الذي يعين صاحبه)، في نسخة (هـ)، وعليها إشارة (لا- إلى)، وهي في رواية عقيل عن الزهري، الآتية.\n(^٣) كلمة (اليمنى) ساقطة من نسخة (ل).\n(^٤) في نسخة (ل): فيصبه.\n(^٥) من نسخة (ل).\n(^٦) كلمة (بالقدح) ساقطة من نسخة (ل).\n(^٧) في الأصل جاءت العبارة هكذا: (على وجه وجهه في الأرض)، لكن يبدو أنه ضبب على كلمة (وجهه في)، وأما في نسخة (هـ) فمضروب عليها.\n(^٨) هذا الأثر إسناده صحيح، وأخرجه أيضًا ابن أبي شيبة في مصنفه (٨/ ٥٨، ٥٩ / حديث رقم ٣٦٤٧)، وابن حبان في صحيحه (الإحسان ١٣/ ٤٧٠ - ٤٧١ / حديث رقم ٦١٠٦) مختصرًا. وأخرجه البيهقي في سننه (٩/ ٣٥٢) مطولًا. كلهم من طرق عن الزهريّ.\nقال ابن عبد البر: (وأحسن شيء في تفسير الاغتسال للمَعِين، ما وصفه الزهريّ) التمهيد (٦/ ٢٤١، ٢٤٢).","vol":"17","page":345},{"text":"٩٥٩٩ - ز- حدثنا ابن عزيز، قال: حدثنا سلامة، عن عقيل، عن الزهريّ (^١) نحوه، وقال: الذي يعين صاحبه يده اليمنى (^٢)، وقال: فيمسك له مرتفعا [من الأرض] (^٣)، وقال: يغسل يده اليمنى\n⦗٣٤٨⦘ إلى المرفق (^٤)، وقال: [ثم يكفي القدح] (^٥) على وجه (^٦) الأرض [من ورائه] (^٧).\n_________\n(^١) في نسخة (ل) زيادة: (بإسناده)، ولا وجه لها هنا.\n(^٢) انظر التعليق في الحاشية الثامنة في الحديث السابق.\n(^٣) زيادة من نسخة (هـ). وعليها إشارة (لا- إلى) هي والزيادات الآتية.\n(^٤) جملة (وقال: يغسل يده اليمنى إلى المرفق) ساقطة من نسخة (هـ).\n(^٥) زيادة من نسخة (هـ).\n(^٦) في نسخة (هـ): (وجهه).\n(^٧) زيادة من نسخة (هـ).\nوإسناد هذا الأثر ضعيف، من أجل شيخ أبي عوانة، لكن يتقوى بالإسناد الذي قبله.","vol":"17","page":347},{"text":"<span data-type='title' id=toc-1263>بيان إثبات الأُخْذةِ (^١)، وأن السحر حق، وصفة الأُخْذةَ، وما يعمل بها</span>\n_________\n(^١) الأُخْذة -بضم الهمزة- هي الكلام الذي يقوله الساحر. وقيل: خَرَزَة يرقي عليها.\nأو هي الرقية نفسها.\nقال الزمخشري: يقال: لفلانة أُخْذَة تُؤَخّذ بها الرجال عن النساء.\nوقال ابن الأثير: التأخيذ: حبس السواحر أزواجهن عن غيرهن من النساء.\nانظر: مقاييس اللغة (١/ ٦٨)، والفائق (١/ ٢٨)، والنهاية (١/ ٢٨)، وفتح الباري (١٠/ ٢٣٣).","vol":"17","page":349},{"text":"٩٦٠٠ - حدثنا أبو سعيد [عبد الرحمن] (^١) البصري، قال: حدثنا يحيى بن سعيد القطان، ح.\nوحدثنا أبو الحسن الميموني، قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: سحر رسول الله ﷺ، حتى كان يخيل إليه أن يصنع الشيء، ولم يصنعه (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب السحر (٤/ ١٧١٩ - ١٧٢٠/ حديث رقم ٤٣ ورقم ٤٤). مطولًا.\nوأخرجه البخاري في صحيحه -كتاب الطب، باب السحر (١٠/ ٢٢١، =\n⦗٣٥٠⦘ = ٢٢٢ / حديث رقم ٥٧٦٣) وأطرافه في (٣١٧٥، ٣٢٦٨، ٥٧٦٦، ٥٧٦٥، ٦٠٦٣، ٦٣٩١).","vol":"17","page":349},{"text":"٩٦٠١ - وحدثنا الميموني، قال: حدثنا القواريري (^١)، قال: حدثنا يحيى بن سعيد، بمثله (^٢).\n_________\n(^١) هو عبيد الله بن عمر بن ميسرة، أبو سعيد، البصري، نزيل بغداد.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٠٠).","vol":"17","page":350},{"text":"٩٦٠٢ - حدثنا محمَّد بن عبد الله بن عبد الحكم، قال: حدثنا أنس ابن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عائشة: أن النبي ﷺ طُبَّ (^٢)، حتى إنه ليُخيل إليه قد صَنَع الشيء، وما صنعه، وإنه دعا فيه، ثم قال: \"أشَعرْتِ أن الله ﷿ [قد] (^٣) أفتاني فيما استفتيته فيه\"؟\n⦗٣٥١⦘ فقالت عائشة: وما ذاك يا رسول الله؟ قال: \"جاءني رجلان (^٤) فجلس أحدهما عند رأسي والآخر عند رجلي، فقال أحدهما لصاحبه: ما وجع الرجل؟ قال: مطبوب قال: من طبه؟ قال: لَبِيد بن الأعْصَم (^٥)، قال: في ماذا؟ قال: في مُشْط (^٦) ومُشَاقة (^٧)، وجُفّ طلعَة ذَكَر (^٨)، قال: فأين\n⦗٣٥٢⦘ هو؟ قال: في ذَرْوان (^٩)، وذَرْوان بئر في بني زريق، قالت عائشة: فأتاها رسول الله ثم رجع إلي، فقال: والله لكأنّ ماءها نُقَاعة الحناء (^١٠)، ولكأنّ نخلها رؤوس الشياطين\" (^١١).\n_________\n(^١) هشام هو موضع الالتقاء.\n(^٢) أي سُحِرَ. يقال: طب الرجل -بالضم- إذا سُحِرَ.\nوالطب -مثلثة الطاء- من الأضداد، تطلق على السحر، وعلى العلاج منه ومن غيره.\nوكني عن (السحر) بالطب كما كني عن اللديغ بالسليم.\nانظر: غريب الحديث لأبي عبيد (٢/ ٤٣) و(٣/ ١٧٦)، والفائق (٢/ ٣٥٣)، والأضداد للحسن بن محمَّد الصغاني (ضمن مجموعة كتب في الأضداد ص ٢٣٧ رقم ٥٥٣)، والقاموس المحيط (٣/ ٥٠)، وفتح الباري (١٠/ ٢٢٨، ٢٢٩).\n(^٣) من نسخة (ل).\n(^٤) هما جبريل وميكائيل، انظر الفتح (١٠/ ٢٢٨)، وسيأتي في الحديث رقم (٤٤١) بلفظ: ملكان.\n(^٥) لبيد -بفتح اللام وكسر الموحدة، بعدها تحتانية ساكنة، ثم مهملة -ابن الأعصم- بوزن أحمر -من بني زريق- بزاي قبل الراء، مصغر -بطن من الأنصار مشهور من الخزرج. انظر الفتح (١٠/ ٢٢٦)، انظر آخر الحديث رقم (٩٦٠٤).\n(^٦) المشط- مثلثة الميم وسكنة المعجمة، وقد يضم ثانيه مع ضم أوله فقط- هو الآلة المعروفة التي يسرح بها شعر الرأس واللحية، وهذا هو المشهور.\nانظر: لسان العرب (٦/ ٤٢٠٩)، والقاموس (٤/ ٢٤٦)، وفتح الباري (١٠/ ٢٢٩).\n(^٧) المشاقة -بضم الميم- هي المشاطة، وهي ما يسقط من الشعر عند المشط.\nوقد جاء اللفظان في الرواية، فلفظ (المشاقة) جاء في صحيح البخاري (برقم ٣٢٦٨)، وجاء لفظ (المشاطة) في الصحيحين، انظر تخريج الحديث رقم (٥٦٠٠).\nانظر: الفائق (٢/ ٣٥٣)، والنهاية (٤/ ٣٣٤)، وفتح الباري (١٠/ ٢٣٢).\n(^٨) جُفّ الطلعة: وعاء طلع النخل، وهو الغشاء الذي يكون عليه، ويطلق على الذكر والأنثى، فلهذا قيده في الحديث بالذَّكر.\nانظر: الفائق (١/ ٢١٩) و(٢/ ٣٥٣)، والنهاية (١/ ٢٧٨)، وشرح النووي على صحيح مسلم (١٤/ ٣٩٨).\n(^٩) (ذروان) -بفتح الذال المعجمة، وسكون الراء- هكذا جاء في معظم روايات البخاري، وجاء في جميع نسخ صحيح مسلم: (في بئر ذي أروان).\nورجح النووي رواية مسلم.\nوجمع ابن حجر بين الروايتين بأن الأصل: (بئر ذي أروان)، ثم لكثرة الاستعمال سهلت الهمزة فصارت: (ذروان)، ثم قال: (ويؤيده أن أبا عبيد البكري صوب أن اسم البئر: (أروان) بالهمز، وأن من قال: (ذروان) أخطأ، وعقب عليه الحافظ بقوله: (وقد ظهر أنه ليس بخطأ على ما وجهته) اهـ. انظر: شرح النووي (١٤/ ٣٩٩)، وفتح الباري (١٠/ ٢٢٩، ٢٣٠).\n(^١٠) (نقاعة) -بضم النون وتخفيف القاف (الحناء) -بالمد- معروف. أي: لون ماء البئر لون الماء الذي ينقع فيه الحناء. ونقاعة كل شيء: الماء الذي ينقع فيه.\nانظر: القاموس (٤/ ٤٢٩)، وفتح الباري (١٠/ ٢٣٠).\n(^١١) تقدم تخريجه، انظر الحديث رقم (٩٦٠٠).\nفوائد الاستخراج: ذكر موضع البئر.","vol":"17","page":350},{"text":"٩٦٠٣ - حدثنا محمَّد بن إسماعيل الصائغ، قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا هشام بن عروة (^١)، بإسناده مثل حديث\n⦗٣٥٣⦘ أبي ضَمْرة (^٢)، إلى قوله: في بئر ذي أروان. قال: فانطلق رسول الله ﷺ فلما رجع أخبر عائشة، فقال: \"وكأنّ نخلها رؤوس الشياطين، وكأنّ ماءها نقاعة الحناء. فقلت: يا رسول الله، فأخرجه للناس، فقال: \"أما الله (^٣) فقد شفاني، وخشيت أن يثور (^٤) على الناس منه شر\" (^٥).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هو: أنس بن عياض.\n(^٣) كان في الأصل: (أما والله) لكنه ضبب على حرف الواو، وصوبه في الحاشية فقال: صوابه: (أمَّا الله). وفي نسخة (هـ): (أما والله). وعليها ما يشبه التصحيح. وجاءت هذه الرواية (أما والله) في بعض روايات البخاري (حديث رقم ٥٧٦٥). ولا أدري ما توجيهها، إلا أني وجدت في الطبعة التي عليها عمدة القاري -كتاب الطب، باب هل يستخرج السحر (١٧/ ٤٢٤): (أما والله فقد شفاني الله). فإن ثبتت فيستقيم الكلام.\n(^٤) في نسخة (ل): (أن أثور).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٦٠٠).","vol":"17","page":352},{"text":"٩٦٠٤ - حدثنا عمار بن رجاء، قال: حدثنا الحميدي، قال: حدثنا سفيان [بن عيينة] (^١) قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: مكث رسول الله ﷺ كذا وكذا (^٣) يخيّل إليه أنه يأتي\n⦗٣٥٤⦘ أهله، ولا يأتيهم، قالت: فقال لي رسول الله ﷺ: \"أما علمت أن الله ﷿ أفتاني في أمر استفتيته فيه؟ أتاني رجلان، فجلس أحدهما عند رجلي، والآخر عند رأسي، فقال الذي عند رجلي للذي عند رأسي: ما بال الرجل؟ قال: مطبوب، قال: ومن طبه؟ قال: لبيد بن الأعصم، قال: فيم؟ قال: في جُفّ طَلعَة ذكر، في مُشْط ومُشَاقَة، تحت رَعُوفَة (^٤) في بئر ذروان. قالت: فجاءها، فقال: هذه البئر التي أريتها، كأنّ رؤوس نخلها رؤوس الشياطين، وكان ماءها نُقَاعة الحنُّاء. قالت عائشة: فأمر رسول الله ﷺ[به] (^٥) فأخرج، قالت عائشة: فقلت: يا\n⦗٣٥٥⦘ رسول الله، فهلا نشرت (^٦)؟ فقال: \"أما الله (^٧) فقد شفاني، وأما أنا فأكره أن أثير على الناس منه شرا\".\nقالت (^٨): ولبيد بن الأعصم رجل من بني زُريق حليف اليهود (^٩).\nقال سفيان: وكان عبد الملك بن جريج حدثناه أولًا، قبل أن نلقى هشامًا (^١٠).\n_________\n(^١) من نسخة (ل).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) سيأتي في الحديث رقم (٩٦٠٥) أنها ستة أشهر.\n(^٤) فيها روايات أخرى، منها: (راعوفة) -بزيادة ألف بعد الراء- و(أرعوفة) و(رعوثة) -بمثلثة بدل الفاء- و(زعوبة) بزاي وموحدة.\nقال أبو عبيد: (راعوفة البئر: صخرة تترك في أسفل البئر إذا احتفرت، تكون ثابتة هناك، فإذا أرادوا تنقية البئر جلس المنقي عليها. ويقال: بل هو حجر ناتئ في بعض البئر، يكون صلبًا لا يمكن حفره، فيترك على حاله. ويقال: هو حجر يكون على رأس البئر يقوم عليه المستقي). اهـ.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٦٨)، والفائق (١/ ٢١٩)، والنهاية (٢/ ٢٣٥)، وفتح الباري (١٠/ ٢٣٤).\n(^٥) زيادة يقتضيها السياق، وقد سقطت من الأصل ونسختي ل وهـ. لكنها ثابتة في صحيح البخاري من رواية الحميدي عن سفيان بن عيينة، عن هشام بن عروة، به، وهي نفس طريق أبي عوانة في هذا الحديث.\n(^٦) النُّشرة -بالضم- ضرب من الرقية والعلاج، يعالج به من يظن أن به سحرًا أو مسًّا من الجن، سميت بذلك لأنه يكشف بها عنه ما خالطه من الداء.\nانظر: النهاية (٥/ ٥٤)، وفتح الباري (٤/ ٣٧٢).\n(^٧) انظرها في الحديث السابق.\n(^٨) هكذا في الأصل، ونسخة (هـ)، وصحيح البخاري، وفي نسخة (ل): (قال)، ولعله سبق قلم. والله أعلم. وانظر فوائد الاستخراج.\n(^٩) تقدم تخريجه، انظر الحديث رقم (٩٦٠٠)، وزيادة: (قالت: ولبيد …) ليست عند مسلم، وهي عند البخاري برقم (٦٠٦٣).\n(^١٠) طريق ابن جريج أخرجها البخاري في صحيحه -كتاب الطب، باب هل يستخرج السحر (١٠/ ٢٣٢ / حديث رقم ٥٧٦٥) قال: حدثني عبد الله بن محمَّد، قال سمعت ابن عيينة، يقول: أول من حدثنا ابن جريج، يقول: حدثني آل عروة، فسألت هشامًا عنه؟ فحدثنا عن أبيه، عن عائشة … الخ.\nفوائد الاستخراج:\n- تبيين مهمل، وهو سفيان.\n- ذكر رعوفة البئر. =\n⦗٣٥٦⦘ = - بيان أن النبي ﷺ أمر بإخراج السحر من البئر.\n- زياده لفظ: (فهلا نشرت)، أما رواية مسلم ففيها (أفلا أحرقته) وفي رواية أخرى: (فأخرجه).\n- بيان أن لبيد بن الأعصم رجل من بني زريق حليف اليهود، وعند مسلم ورد لفظ: (سحر رسول الله ﷺ يهودي، من يهود بني زريق).\nقال ابن حجر: (ويحتمل أن يكون قيل له: يهودي لكونه كان من حلفائهم، لا أنه كان على دينهم). اهـ. الفتح (١٠/ ٢٢٦).","vol":"17","page":353},{"text":"٩٦٠٥ - حدثنا الحسن بن أبي الربيع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن هشام [بن عروة] (^١)، عن أبيه، عن عائشة قالت: جلس النبي ﷺ ستة أشهر يرى أنه يأتي، ولا يأتي، فأتاه (^٢) ملكان، فجلس أحدهما عند رأسه، والآخر عند رجليه، فقال أحدهما للآخر: ما له؟ قال: مطبُوب، قال: من طبه؟ قال: لبيد بن أعصم، قال: فيم؟ قال: في مشط ومشاقة، في جُف طلعة، في بئر ذروان (^٣) تحت رعوفة، فاستيقظ النبي ﷺ من نومه، فقال: \"أي عائشة،\n⦗٣٥٧⦘ ألم تري (^٤) أن الله ﷿ أفتاني فيما استفتيته؟ فأتى النبي ﷺ البئر، فأمر به فأخرج فقال: هذه البئر التي أريتها والله لكأنّ ماءها نُقاعة الحناء، وكأن (^٥) رؤوس نخلها رؤوس الشياطين\". فقالت عائشة: لو أنك -كأنها تعني أن ينتشر- فقال: \"أمّا الله فقد عفاني، وأكره أن أثير على الناس منه (^٦) شرا\" (^٧).\nأما قوله: \"رعوفة\" (^٨): الحجر الذي في البئر في أسفله، يقع عيها الدلو (^٩).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء، وما بين المعقوفتين من نسخة (ل).\n(^٢) ساقط حرف الهاء من هذه الكلمة في الأصل.\n(^٣) في نسخة (ل): (ثروان)، وعلى حرف الثاء ضبة، وفي نسخة (هـ) أخرج خرجه فوق كلمة (ذروان)، كتب في الحاشية: (نروان). وانظر التعليق عليها في الحديث رقم: (٥٦٠٢).\n(^٤) في الأصل ونسخة (هـ): (ألم ترين)، والتصويب من نسخة (ل).\n(^٥) في نسخة (ل): ولكأن.\n(^٦) في نسخة (ل): منها.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٦٠٠).\n(^٨) في نسخة (ل): في رعوفة.\n(^٩) تقدم مزيد بيان لمعنى كلمة (رعوفة) في الحديث رقم (٩٦٠٦).\nفوائد الاستخراج:\n- بيان المدة التي سُحِرها النبي ﷺ.\n- عرض عائشة على النبي ﷺ أن ينتشر.","vol":"17","page":356},{"text":"<span data-type='title' id=toc-1264>بيان صفة السم (^١) الذي سمّ به النبي ﷺ، والدليل على كراهية شرب الدواء الذي فيه السّم</span>\n_________\n(^١) مثلَّثة السين، كما في القاموس المحيط (مادة: سمم) وشرح النووي على مسلم (١٤/ ١٧٩) وزاد النووي \"الفتح أفصح\".","vol":"17","page":358},{"text":"٩٦٠٦ - حدثنا أبو الأزهر أحمد بن منيع النيسابوري، قال: حدثنا روح ابن عبادة (^١)، قال: حدثنا شعبة، قال: سمعت هشام بن زيد قال: سمعت أنس ابن مالك يحدث: أن يهودية (^٢) جعلت سمًّا في لحم، ثم أتت به رسول الله ﷺ، فأكل منه رسول الله ﷺ، وقال: \"إنها جعلت فيه سمًّا\"، قالوا: يا رسول الله، ألا نقتلها؟ قال: \"لا\" قال: فجعلت أعرف ذلك (^٣) في لَهَوات (^٤)\n⦗٣٥٩⦘ رسول الله ﷺ (^٥).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) هي زينب بنت الحارث، أخت مرحب اليهودي، ذكر ذلك ابن إسحاق، وابن سعد، والبيهقي، والنووي، وابن العراقي، وابن حجر، وغيرهم.\nانظر: سيرة ابن هشام (٣/ ٣٧٠)، والطبقات الكبرى (٢/ ٢٠١، ٢٠٢)، ودلائل النبوة للبيهقي (٤/ ٤٦٣)، وشرح النووي على صحيح مسلم (١٤/ ١٧٩)، والمستفاد من مبهمات المتن والإسناد (٣/ ١٦٥٥/ حديث رقم ٦٦٩)، وفتح الباري (٧/ ٤٩٧).\n(^٣) في نسخة (ل): ذاك.\n(^٤) جمع لهاة، وهي اللحمات في سقف أقصى الفم.\nالنهاية في غريب الحديث (٤/ ٢٨٤).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب السم (٤/ ١٧٢١/ حديث رقم ٤٥)، وأخرجه البخاري في صحيحه -كتاب الهبة، باب قبول هدية المشركين (٥/ ٢٣٠ / حديث رقم ٢٦١٧).\nفوائد الاستخراج: ذكر متن رواية روح بن عبادة، ومسلم ساق إسنادها، وذكر أولها، وأحال بالباقي على رواية خالد بن الحارث، عن شعبة.","vol":"17","page":358},{"text":"٩٦٠٧ - حدثنا أبو سليمان داود (^١) -إمام مسجد طَرَسوس (^٢) -، قال: حدثنا غَسان بن المفضَّل الغلَّابي (^٣)، قال: حدثنا خالد بن الحارث (^٤)، عن شعبة، عن هشام بن زيد، عن أنس بن مالك: أن امرأة يهودية أتت\n⦗٣٦٠⦘ رسول الله ﷺ بشاة مسمومة، فأكل منها (^٥)، فجئ بها إلى رسول الله ﷺ، فسألها عن ذاك (^٦)، قالت: أردت لأقتلك، قال: \"ما كان الله ﷿ ليسلطك على ذاك\" أو قال: \"علي\"، قالوا: ألا نقتلها يا رسول الله؟ قال: \"لا\"، قال: فما زلتُ أعرفها في لهوات رسول الله ﷺ (^٧).\nقال أبو عوانة: لم أر أحدًا أحسن صلاة من داوود، [وكان يلقب بداوود لا يصلى؛ وذاك أن والدته سألته أن يصلي فقال: إما أن أسبح، وإما أن أصلّي، فقالت: سبّح ثم سألته الصلاة] (^٨).\n_________\n(^١) لم أقف على ترجمته، وبيض لاسم أبيه في نسخة (ل).\n(^٢) طرسوس -بفتح أوله وثانيه، وسينين مهملتين بينهما واو ساكنة، ويقول الأصمعي: بضم أوله وإسكان ثانيه- مدينة بثغور الشام، بين أنطاكية وحلب وبلاد الروم.\nانظر: معجم ما استعجم (٣/ ٨٩٠)، ومعجم البلدان (٤/ ٦٠).\n(^٣) أبو معاوية، البصري، سكن بغداد، ت / ٢١٩ هـ.\nوثقه ابن معين، والدارقطني.\nو-الغلّابي- مثقل اللام، وكذا ضبطه السمعاني، وردّ عليه ابن الأثير وبين أنه مخفف اللام، وكذا قال ابن ناصر الدين.\nانظر: تاريخ بغداد (١٢/ ٣٢٨، ٣٢٩ / ترجمة ١٧٦٩)، والأنساب (٤/ ٣٢١)، واللباب (٢/ ٣٩٦)، وتوضيح المشتبه (٦/ ٣٩٥).\n(^٤) خالد بن الحارث هو موضع الالتقاء.\n(^٥) في نسخة (ل): منه.\n(^٦) في نسخة (ل): ذلك.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٦٠٦).\n(^٨) زيادة من نسخة (ل).","vol":"17","page":359},{"text":"٩٦٠٨ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية، وكيع [بن الجراح] (^١)، ويعلى، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"ومن تحسى (^٢) سُمّا، فقتل نفسه، فسمّه في يده يتحسّاه في\n⦗٣٦١⦘ نار جهنّم خالدًا مخلدًا فيها أبدا\" (^٣).\n_________\n(^١) وكيع بن الجراح هو موضع الالتقاء. وما بين المعقوفتين من نسخة (ل).\n(^٢) تحسّى -بمهملتين، بوزن: تغدّى- أي تجرّع.\nوقال ابن فارس: (حسو/ي) الحاء والسين والحرف المعتلّ، أصل واحد، ثم يشتق منه، وهو حسو الشيء المائع، كالماء واللبن. =\n⦗٣٦١⦘ = انظر: مقاييس اللغة (٢/ ٥٨)، وفتح الباري (١٠/ ٢٤٨).\n(^٣) أخرجه مسلم في صحيحه -كتاب الإيمان\" باب غلظ قتل الإنسان نفسه (١/ ١٠٣، ١٠٤/ حديث رقم ١٧٥).\nوأخرجه البخاري صحيحه -كتاب الطب، باب شرب السمّ والدواء به (١٠/ ٢٤٧/ حديث رقم ٥٧٧٨)، وطرفه في (١٣٦٥).\nتنبيه: آخر هذا الحديثِ يخالفُ الثابتَ والمستقرَ عند أهل السنة من أن مرتكب الكبيرة لا يخلّد في النار إذا مات موحّدا، ولذا اختلف العلماء في تأويل هذا الحديث، وأولى ما حمل عليه هذا الحديث ونحوه من أحاديث الوعيد، أن المعنى المذكور جزاء فاعل ذلك إلا أن يتجاوز الله تعالى عنه.\nانظر: فتح الباري (٣/ ٢٣٧، ٢٣٨)، و(١٠/ ٢٤٨)، ولوامع الأنوار (١/ ٣٧٠، ٣٧١).","vol":"17","page":360},{"text":"٩٦٠٩ - حدثنا محمَّد بن إسماعيل الأحمسي، قال: حدثنا وكيع [بن الجراح] (^١)، قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة قال: قال النبي ﷺ: \"من قتل نفسه بسُمٍّ؛ فسمُّه في يده يتحسَّاه في نار جهنم خالدًا مخلدًا فيها أبدًا\" (^٢).\n_________\n(^١) وكيع بن الجراح هو موضع الالتقاء. وما بين المعقوفتين من نسخة (ل).\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٠٨).","vol":"17","page":361},{"text":"<span data-type='title' id=toc-1265>بيان الرُّقى الذي (^١) [كان] (^٢) يرقي بها رسول الله ﷺ، إذا اشتكى إنسان أو دخل على مريض، وأنه كان إذا رقاه مسّه (^٣) بيمينه</span>\n_________\n(^١) هكذا في كل النسخ، وكلمة (الرقى) ضَبَطتها من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): مسحه.","vol":"17","page":362},{"text":"٩٦١٠ - حدثنا سعيد بن مسعود، قال: حدثنا عبيد الله ابن موسى (^١)، قال أخبرنا إسرائيل (^٢)، عن منصور، و(^٣) إبراهيم، عن مسلم ابن صبيح، عن مسروق، عن عائشة، ح.\nوحدثنا عمار بن رجاء، قال: حدثنا عبيد الله بن موسى، قال: حدثنا إسرائيل، عن منصور، عن إبراهيم، و(^٤) مسلم بن صبيح، عن مسروق، عن عائشة ﵂ قالت: كان النبي ﷺ إذا عوّذ أحدا قال: \"أذهب البأس (^٥) رب الناس، واشف أنت الشاف، لا شفاء إلا\n⦗٣٦٣⦘ شفاؤك، شِفاءً لا يغادرُ سقمًا\" (^٦)، كذا قال عمار.\n_________\n(^١) عبيد الله بن موسى هو موضع الالتقاء في الطريقين.\n(^٢) ابن يونس بن أبي إسحاق السبيعي.\n(^٣) في الأصل ونسخة (هـ): (عن)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٤) في الأصل ونسخة (هـ): (عن)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٥) قال ابن فارس: (بأس) الباء والهمزة والسين أصل واحد: الشدة وما ضارعها. معجم =\n⦗٣٦٣⦘ = مقايس اللغة (١/ ٣٢٨).\n(^٦) أخرجه مسلم في صحيحه -كتاب الإِسلام، باب استحباب رقية المريض (٤/ ١٧٢١/ حديث رقم ٤٨ / الثانية).\nوأخرجه البخاري في صحيحه -كتاب المرضى، باب دعاء العائد للمريض (١٠/ ١٣١/ حديث رقم ٥٦٧٥)، وأطرافه في (٥٧٤٣، ٥٧٤٤، ٥٧٥٠).","vol":"17","page":362},{"text":"٩٦١١ - حدثنا الصغاني، قال: حدثنا عارم، ح.\nوحدثنا أبو أمية: قال: حدثنا سريج بن النعمان (^١)، قالا (^٢): حدثنا أبو عوانة (^٣)، عن منصور، عن إبراهيم عن مسروق، عن عائشة: أنها قالت: كان النبي ﷺ إذا أُتِي بالمريض قال: \"أذهب البأس ربّ الناس،\n⦗٣٦٤⦘ واشف أنت الشاف، لا شفاء إلا شفاؤك، شفاءً لا يغادرُ سقمًا\" (^٤).\n_________\n(^١) في الأصل ونسختي ل وهـ: (سريج بن يونس)، لكنه في الأصل عليه خرجه ومكتوب في الحاشية: (لعله ابن النعمان)، وفي نسخة (هـ) ضبة فوق كلمة يونس.\nوبتتبعي لشيوخه وتلاميذه في الجزء الذي أحققه، ومقابلة ذلك مع تهذيب الكمال تبيّن أن الراجح: (سريج بن النّعمان) فأثبتّه في المتن.\nوسريج بسين مهملة، وجيم. (الإكمال لابن ماكولا ٤/ ٢٧١)، وتوضيح المشتبه (٥/ ٣٢٤).\nوهو أبو الحسن، الجوهري، البغدادي، ت / ٢١٧ هـ، واسم جده: مروان.\n(^٢) في الأصل: (قال) وعليها خرجه، والتصويب من نسختي ل، وهـ.\n(^٣) أبو عوانة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٧).","vol":"17","page":363},{"text":"٩٦١٢ - حدثنا ابن أبي الدنيا (^١)، قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا جرير (^٢)، عن منصور، عن أبي الضحى، عن مسروق، عن عائشة قالت: كان رسول الله ﷺ إذا أتى المريضَ يدعوَ له، قال: \"أذهب البأس رب الناس، واشف أنت الشافِ، لا شفاء إلا شفاؤك، شفاءً لا يغادرُ سقمًا\" (^٣).\n_________\n(^١) هو عبد الله بن محمد بن عبيد بن سفيان، القرشي مولاهم، أَبو بكر البغدادي.\n(^٢) جرير هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٨).","vol":"17","page":364},{"text":"٩٦١٣ - حدثنا الحسن بن عفان، قال: حدثنا ابن نُمير، قال: حدثنا الأعمش (^١)، عن مسلم بن صبيح، عن مسروق، عن عائشة قالت: كان رسول الله ﷺ إذا مرض إنسان من أهله مسحه بيده، ثم قال: \"أذهب البأس رب الناس، اشفِ وأنت الشافِ، لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا\". قالت عائشة: فلما ثقل أخذت بيده اليمنى، فجعلت أمسحه بها، وأقولهن، فانتزع يده منّي وقال: \"اللهم اغفر لي وارحمني، واجعلني في الرفيق\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٦).","vol":"17","page":364},{"text":"٩٦١٤ - حدثنا الصغاني، قال: أخبرنا محمد بن سابق (^١)، قال: حدثنا يحيى بن أبي زائدة (^٢)، عن الأعمش (^٣)، عن مسلم، عن مسروق، عن عائشة قالت: كان رسول الله ﷺ إذا مرض إنسان من أهله مسحه بيمينه وقال: \"أذهبِ البأس رب النّاس، اشفِ وأنت الشافي، لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا\". قالت عائشة: فلما ثقل أخذت بيده اليمنى، فجعلت أمسحه بها، وأقول هذا، فنزعها، وقال: \"اللهم اغفر لي واجعلني مع الرَّفيق\" (^٤).\nكذا رواه جرير، عن الأعمش: بيمينه، وزاد: فذهبت أنظر، فإذا قد قضى ﷺ (^٥) (^٦).\n_________\n(^١) التميمي، أَبو جعفر أو أَبو سعيد، البزار، الكوفي، نزيل بغداد، ت /٢١٣ هـ.\n(^٢) هو يحيى بن زكريا بن أبي زائدة، -واسمه: ميمون- بن فيروز، الهمداني، أَبو سعيد الكوفي.\n(^٣) الأعمش هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٦).\n(^٥) كلمة (قضى) قال فيها الأزهرى: (القضاء في اللغة على وجوه، مرجعها إلى: انقضاء الشيء وتمامه، كل ما أُحْكِم عملُه، أو أُتِمّ، أو خُتِم، أو أُدِّي، أو أُوْجِب، أو أُنْفِذ، أو أُمْضِي، فقد قضى، وقد جاءت هذه الوجوه كلها في الحديث).\nوقال ابن فارس: وسميت المنيّة قضاءً لأنه أمر ينفذ في ابن آدم وغيره.\nانظر: مقاييس اللغة (٥/ ٩٩)، والنهاية (٤/ ٧٨).\n(^٦) هذا المعلق وصله مسلم في صحيحه برقم (٤٦) من كتاب السلام.","vol":"17","page":365},{"text":"٩٦١٥ - حدثنا أَبو عبيد الله الوراق (^١)، قال: حدثنا يحيى ابن حماد (^٢)، قال: حدثنا أَبو عوانة، عن سليمان (^٣)، عن أبي الضحى، عن مسروق قال: قالت عائشة: كان رسول الله ﷺ إذا اشتكى الإنسان منّا، مسحه بيمينه، وقال: \"أذهِب البأس رب النّاس، اشف أنت الشافِ لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا\"، فلما ثقل، أخذت بيمينه، فمسحته بها، فقلت: أذهب الباس رب الناس، فنزع يده من يدي وقال: \"اللهم اغفر لي، واجعلني في الرفيق\"، فما علمت بموته حتّى وجدتُ ثقله (^٤).\n_________\n(^١) هو حماد بن الحسن بن عنبسة، الورَّاق النهشلي، البصري، نزيل سامراء.\n(^٢) ابن أبي زياد، الشيباني، مولاهم البصري، ختن أبي عوانة.\n(^٣) سليمان -الأعمش- هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٦).","vol":"17","page":366},{"text":"٩٦١٦ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داوود، قال: حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا الضحى، يحدث عن مسروق، عن عائشة: أن رسول الله ﷺ كان إذا عاد مريضًا مسح وجهه وصدره، أو قال: مسح على صدره، وقال: \"أذهِب البأس رب الناس، اشف أنت الشافِ لا شفاء إلا شفاؤك، شفاءً لا\n⦗٣٦٧⦘ يغادر سقمًا\"، فلما كان مرضه الذي مات فيه، جعلت آخذ يده لأجعلها على صدره، وأقول هذه المقالة، فانتزع يده مني وقال: \"اللهم أدخلني الرفيق الأعلى\" (^٢).\nرواه غندر، وابن أبي عدي (^٣)، عنه أيضًا (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم: (٤٦ / الثانية).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وبين أن فيها: (مسحه بيده).\n(^٣) هو محمد بن إبراهيم بن أبي عدي.\n(^٤) عند مسلم برقم (٤٦ / الثانية).","vol":"17","page":366},{"text":"٩٦١٧ - حدثنا السُّلمي، قال: حدثنا عبد الرزاق، قال: حدثنا سفيان (^١)، عن الأعمش، عن مسلم، عن مسروق، عن عائشة قالت: كان النبي ﷺ إذا اشتكى أحد، مسحه بيمينه، ثم قال: \"أذهِب البأس رب النّاس، واشف أنت الشافِ لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا\" (^٢).\n_________\n(^١) الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم: (٤٦ / الثانية).","vol":"17","page":367},{"text":"٩٦١٨ - حدثنا أَبو أمية، قال: حدثنا أَبو بكر بن أبي شيبة (^١)، قال: حدثنا يحيى بن سعيد القطان، عن سفيان الثوري، عن الأعمش، عن مسلم، عن مسروق، عن عائشة: أن النبي ﷺ-كان يُعوِّذ (^٢) بعض أهله (^٣) يمسحه بيمينه: \"أذهِب البأس رب النّاس، واشف أنت الشافِ لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا\".\nفذكرته (^٤) لمنصور، فحدثني عن إبراهيم، عن مسروق، عن عائشة، عن النبي ﷺ بنحوه (^٥).\n_________\n(^١) أَبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) إعجامها من نسخة (ل) وصحيح البخاري، انظر تخريج الحديث (٩٦١٠).\nقال ابن فارس: (عوذ) العين والواو والذال أصل صحيح يدل على معنى واحد، وهو الالتجاء إلى الشيء، ثم يحمل عليه كل شيء لصق بشيء أو لازمه. مقاييس اللغة (٤/ ١٨٣).\n(^٣) قال ابن حجر: لم أقف على تعيينه (١٠/ ٢٠٧).\n(^٤) القائل هو سفيان الثوري، كما هو واضح عند مسلم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٦١٠)، وهذا الطريق عند مسلم برقم (٤٦/ الثانية).\nفوائد الاستخراج:\n- ذكر متن رواية أبي بكر بن أَبي شيبة، ومسلم ساق إسنادها، ونبّه على قول سفيان الذي في آخر الحديث.","vol":"17","page":368},{"text":"٩٦١٩ - حدثنا أَبو داود الحراني، قال: حدثنا محاضر، قال: حدثنا\n⦗٣٦٩⦘ هشام بن عروة (^١)، عن أبيه، عن عائشة قالت: كان النبي ﷺ يرقي: \"امسح البأس رب النّاس، بيدك الشفاء، لا كاشف له إلا أنت\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب رقية المريض (٤/ ١٧٢٣/ حديث رقم ٤٩).","vol":"17","page":368},{"text":"٩٦٢٠ - حدثنا عيسى بن أحمد البلخي، قال: حدثنا النضر ابن شميل، قال: أخبرنا هشام بن عروة (^١)، [قال:] (^٢) أخبرني أبي، عن عائشة: أن رسول الله ﷺ كان يرقي يقول: \"امسح البأس رب النّاس، بيدك الشفاء، لا كاشف له إلا أنت\" (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٦٩١٩).","vol":"17","page":369},{"text":"٩٦٢١ - حدثنا محمد بن عمران الهَمذاني (^١)، قال: حدثنا القاسم ابن الحكم العُرَني (^٢)، قال: حدثنا القاسم بن مَعْن (^٣)، قال: حدثنا هشام\n⦗٣٧٠⦘ ابن عروة (^٤)، عن أبيه عن عائشة: أن النبي ﷺ قال بمثله (^٥).\n_________\n(^١) اسم جده: حبيب بن القاسم، القرشي، إمام مسجد جامع همذان.\n(^٢) -بضم المهملة وفتح الراء، بعدها نون- أَبو أحمد الكوفي، قاضي همذان.\nو(العرني) -بضم العين وفتح الراء المهملتين وفي آخرها نون- نسبة إلى عرينة، وهي قبيلة من بجيلة. الأنساب (٤/ ١٨٢، ١٨٣).\n(^٣) ابن عبد الرحمن بن عبد الله بن مسعود، المسعودي الكوفي، أَبو عبد الله، توفي =\n⦗٣٧٠⦘ = سنة /١٧٥ هـ.\nوثّقه الأئمة، منهم: ابن سعد، وأحمد، وأبو داود، وأبو حاتم، وابن حجر.\nانظر: الطبقات الكبرى (٦/ ٣٨٤)، والجرح والتعديل ٧/ ١٢٠، ١٢١ /ترجمة ٦٨٧)، وتهذيب الكمال (٢٣/ ٤٤٩ - ٤٥١ /ترجمة ٤٨٢٧)، وتقريب التهذيب (٧٩٥/ ترجمة ٥٥٣٢).\n(^٤) هشام بن عروة هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٦١٩).","vol":"17","page":369},{"text":"٩٦٢٢ - حدثنا أَبو إسماعيل الترمذي، قال: حدثنا مُعَلَّى بن أسد، قال: حدثنا عبد العزيز بن المختار (^١)، قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة: أن النبي ﷺ كان يقول: \"امسح البأس رب النّاس، لا شافي له إلا أنت\" (^٣).\n_________\n(^١) الدبّاغ، البصري، مولى حفصة بنت سيرين.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦١٩).","vol":"17","page":370},{"text":"٩٦٢٣ - حدثنا الميموني، قال: حدثنا القواريري، ح.\nوحدثنا يوسف القاضي قال: حدثنا محمد بن أبي بكر، قالا: حدثنا يحيى بن سعيد، عن هشام بن عروة (^١)، عن أبيه، عن عائشة قالت: كان\n⦗٣٧١⦘ النبي ﷺ يرقي يقول: \"امسح البأس رب النّاس، بيدك الشفاء، لا يكشف الكرب إلا أنت\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦١٩).","vol":"17","page":370},{"text":"<span data-type='title' id=toc-1266>بيان الإباحة أن ينفث المتعوذ (^١) على المريض إذا عوَّذه (^٢)، وصِفَة مسح اليد إذا تعوّذ بالمعوذتين، وقراءة: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ في كفّه</span>\n_________\n(^١) هكذا في الأصل ونسختي (ل)، (هـ)، ولعل الأولى حذف حرف التاء.\n(^٢) كلمة (إذا عوذه) ساقطة من نسخة (ل)، وبقية لفظ عنوان الباب فيها كما يلي: (وصفة المسح، وقل هو الله أحد).","vol":"17","page":372},{"text":"٩٦٢٤ - حدثنا أَبو بكر عبد الله بن محمد بن سعيد بن أبي مريم (^١)، قال: حدثنا عمرو بن أبي سلمة، عن (^٢) زهير بن محمد، عن هشام ابن عروة (^٣)، عن أبيه عن عائشة أنها قالت: كان النبي ﷺ إذا اشتكى، جاءه جبريل، فيعوّذه وينفثُ عليه، ويمسح عنه بيده، ويقول: بسم الله يُبرئك (^٤) من كل داء، ومن شر حاسد إذا حسد، ومن شر كل ذي عين،\n⦗٣٧٣⦘ قالت: فلما كان وجَع النبي ﷺ الذي قبضَه الله فيه، كنت أعوّذه بهؤلاء الكلمات، وأمسح عنه بيمين النبي ﷺ؛ لأنها أعظم بركة (^٥).\nرواه مسلم، عن سريج بن يونس، ويحيى بن أيوب، عن عباد بن عباد، عن هشام، بإسناده (^٦): كان رسول الله ﷺ إذا مرض أحد من أهله نفث عليه بالمعوذات، وذكر الحديث (^٧).\n_________\n(^١) المصري.\nقال ابن عدي: \"يحدث عن الفريأبي وغيره بالأباطيل\"، وذكر له عدة أحاديث ثم قال: \"هذا إما أن يكون مغفلًا، لا يدري ما يخرج من رأسه، أو يتعمّد؛ فإني رأيت له غير حديث مما لم أذكره أيضًا هاهنا غير محفوظ\". اهـ. ونقل الذهبي وابن حجر كلام ابن عدي ولم يزيدا عليه.\n(^٢) في نسخة (ل): (قال: حدثني).\n(^٣) هشام بن عروة هو موضع الالتقاء.\n(^٤) في نسخة (ل): نبريك.\n(^٥) أخرجه مسلم في صحيحه -كتاب السَّلام، باب رقية المريض بالمعوذات والنفث (٤/ ١٧٢٣ /حديث رقم ٥٠).\nوأخرجه البخاري في صحيحه-كتاب فضائل القرآن -باب فضل المعوذات (٩/ ٦٢ /حديث رقم ٥٠١٦)، وأطرافه في (٤٤٣٩، ٥٧٣٥، ٥٧٥١).\nفوائد الاستخراج:\n- زيادة ذكر قصة جبريل.\n- بيان ما كانت تعوذه به.\n- بيان أنها كانت تمسحه بيده اليمنى.\n(^٦) كلمة (بإسناده) ساقطة من نسخة (ل)، وفيها كلمة: (بنحوه)، وبقية الكلام ساقط إلى قوله: (وذكر الحديث).\n(^٧) انظر تخريج الحديث السابق.","vol":"17","page":372},{"text":"٩٦٢٥ - حدثنا محمد بن خلف بن صالح التيمي، بالكوفة (^١)، قال: حدثنا خالد بن مخلد، قال: حدثنا مالك (^٢)، ح.\n⦗٣٧٤⦘ وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب: أن مالكا (^٣) أخبره، عن ابن شهاب، عن عروة، عن عائشة: أن رسول الله ﷺ كان إذا اشتكى، يقرأ على نفسه بالمعوذات وينفث، فلمّا اشتدّ وجعه كنت أنا أقرأ عليه، وأمسح عنه بيده رجاء بركتها (^٤).\n_________\n(^١) كلمة: (الكوفة) ساقطة من نسخة (ل).\n(^٢) مالك هو موضع الالتقاء.\n(^٣) مالك هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤).","vol":"17","page":373},{"text":"٩٦٢٦ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: حدثني مالك [ابن أنس] (^٢)، و(^٣) يونس بن يزيد، عن ابن شهاب، أخبرهم عن عروة، أن عائشة قالت: كان رسول الله ﷺ إذا اشتكى، يقرأ على نفسه بالمعوذات وينفث، فلمّا اشتدّ وجعه كنت أنا أقرأ عليه، وأمسح عليه بيده رجاء بركتها (^٤).\nقال أَبو عوانة (^٥) قوله: رجاء بركتها [لا يقوله] (^٦)\n⦗٣٧٥⦘ إلا مالك.\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) زيادة من نسخة (ل).\n(^٣) في الأصل ونسخة (هـ): (عن)، والتصويب من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤)، وهذا الطريق عند مسلم برقم (٥١) و(٥١/ الثانية).\n(^٥) كلمة (قال أَبو عوانة) ساقطة من نسخة (ل).\n(^٦) زيادة من نسخة (ل).","vol":"17","page":374},{"text":"٩٦٢٧ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عروة، أن عائشة أخبرته: أن رسول الله ﷺ كان إذا اشتكى، نفث على نفسه بالمعوذات، ومسح عنه بيده (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤)، وهذا الطريق عند مسلم برقم (٥١ /الثانية).\nفوائد الاستخراج: ذكر متن رواية يونس بن يزيد، ومسلم ساق إسنادها وأحال على رواية مالك عن الزهري، ونبّه على أنّ (رجاء بركتها) ليست إلا في رواية مالك.","vol":"17","page":375},{"text":"٩٦٢٨ - حدثنا محمد مُهل الصنعاني، قال: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن عروة، عن عائشة قالت: كان رسول الله ﷺ ينفث في مرضه الذي مات فيه بالمعوذات، ويمسح بيده (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤)، وهذا الطريق عند مسلم برقم (٥١/ الطريق الثانية).\nفوائد الاستخراج: ذكر متن رواية معمر، ومسلم ساق إسنادها، وأحال بها على =\n⦗٣٧٦⦘ = رواية مالك، ونبّه أن كلمة (رجاء بركتها) ليست لا في رواية مالك.","vol":"17","page":375},{"text":"٩٦٢٩ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج بن محمد، عن ابن جريج (^١)، [قال:] (^٢) أخبرني زياد بن سعد، أن ابن شهاب أخبره، أن عروة بن الزبير أخبره، أن عائشة أخبرته: أن رسول الله ﷺ كان إذا اشتكى، نفث على نفسه بالمعوذات، ومسح عنه بيده، قالت: فلمّا اشتكى رسول الله ﷺ وجعه الذي مات فيه، طفقت أنفث عليه بالمعوّذات التي كان ينفُث بها على نفسه، وأمسحُ بيد رسول الله ﷺ (^٣).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤).\nفوائد الاستخراج:\n- ذكر متن رواية ابن جريج، ومسلم ساق إسنادها، وأحال بها على رواية مالك، ونبه على أنه ليس فيها كلمة: (رجاء بركتها).\n- تصريح الزهريّ بالسماع.","vol":"17","page":376},{"text":"٩٦٣٠ - حدثنا ابن عزيز، قال: حدثني سلامة، عن عقيل، عن الزهري (^١)، بمثله، وأمسح بيده عنه (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤).","vol":"17","page":376},{"text":"٩٦٣١ - حدثنا إسحاق بن سيار، قال: حدثنا أَبو عاصم (^١)، عن ابن جريج، [قال:] (^٢) أخبرني زياد بن سعد، أن ابن شهاب أخبره، أن عروة أخبره، أن عائشة أخبرته: أن رسول الله ﷺ كان إذا اشتكى، ينفث على نفسه بالمعوذات، فلما اشتكى شكواه الذي مات فيه، جعلت أنفث عليه بالمعوذات، وأمسح بيده عليه (^٣).\n⦗٣٧٨⦘ بيان الإباحة أن يسترقى من العَيْن، والحُمَة (^٤)، والنَّمْلَة (^٥)، ويكره لغير هذه الثلاث\n_________\n(^١) أَبو عاصم هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٢٤)، وهذا الطريق عند مسلم برقم (٥١/ الثانية).\nفوائد الاستخراج: ذكر متن رواية أبي عاصم، ومسلم ساق إسنادها، وأحال بها على رواية مالك، ونبه على أنه ليس فيها جملة: (رجاء بركتها).\n(^٤) في نسخة (ل): (الحية)، والحُمَة -بضم المهملة وتخفيف الميم، وقد يشدد، وأنكره الأزهري- هي السُّم.\nوقال الزمخشري -في موضع-: هي السّم، وقال في موضع آخر: الحُمة: فوعة السّم، وهي حرارته وفورته.\nانظر: النهاية (١/ ٤٤٦)، والفائق (٣/ ٦٠) و(٤/ ٢٦)، وفتح الباري (١٠/ ٢٠٦).\n(^٥) النملة -بفتح النون وإسكان الميم-: قروح تخرج في الجنب وغيره.\nانظر: غريب الحديث لأبي عبيد (١/ ٨٣، ٨٤)، والفائق (٤/ ٢٦)، والنهاية (٥/ ١٢٠).\nوسيأتي قول وكيع في معناها في الحديث الآتي برقم (٩٦٤٤)، ولكنه مغاير لما في كتب الغريب والمعاجم.","vol":"17","page":377},{"text":"٩٦٣٢ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا أَبو نعيم، ح.\nوحدثنا الغزي، قال: حدثنا الفريابي، قالا: حدثنا سفيان، عن الشيباني (^١)، عن عبد الرحمن بن الأسود، عن أبيه (^٢)، عن عائشة قالت: رخص رسول الله ﷺ في الرّقية من كل ذي حُمَة (^٣).\n_________\n(^١) هو أَبو إسحاق سليمان بن أبي سليمان (فيروز)، وهو موضع الالتقاء.\n(^٢) هو الأسود بن يزيد بن قيس، النخعي.\n(^٣) الحديث أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب الرقية من العين =\n⦗٣٧٩⦘ = والنملة، والحمة والنظرة (٤/ ١٧٢٤/ حديث رقم ٥٢).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب رقية الحية والعقرب (١٠/ ٢٠٥/ حديث رقم ٥٧٤١).","vol":"17","page":378},{"text":"٩٦٣٣ - حدثنا هلال بن العلاء، قال: حدثنا أبي (^١)، قال: حدثنا عباد (^٢)، عن الشيباني (^٣)، بمثله (^٤).\n_________\n(^١) هو العلاء بن هلال بن عمر، أَبو محمد الرقي.\n(^٢) ابن العوّام بن عمر، الكلأبي مولاهم، أَبو سهل الواسطي.\n(^٣) الشيباني هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٣٢).","vol":"17","page":379},{"text":"٩٦٣٤ - أخبرنا علوية (^١)، قال: حدثنا محمد بن الصّلت (^٢)، قال: حدثنا منصور بن أبي الأسود (^٣)، عن أبي إسحاق الشيباني (^٤)، بمثله (^٥)، [ح] (^٦).\n[روى علي بن حرب، حدثنا أسباط (^٧)، عن أبي إسحاق (^٨)،\n⦗٣٨٠⦘ بنحوه] (^٩).\n_________\n(^١) اسمه: علي بن إسماعيل بن الحكم، أَبو الحسن البزاز.\n(^٢) ابن الحجّاج، الأسدي مولاهم، أَبو جعفر، الكوفي الأصم.\n(^٣) الليثي، الكوفي، يقال: اسم أبيه: حازم.\n(^٤) أَبو إسحاق الشيباني هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٦٣٢).\n(^٦) زيادة من نسخة (هـ).\n(^٧) ابن محمد بن عبد الرحمن بن خالد بن ميسرة، القرشي مولاهم، أَبو محمد.\n(^٨) الشيباني.\n(^٩) لم أقف على من وصله عن علي بن حرب، ورواه إسحاق بن راهويه وأحمد كلاهما عن أسباط به.\nانظر: مسند إسحاق بن راهويه (٣/ ٨٧٦/ حديث رقم ١٠٠٤، ١٠٠٥)، والمسند (٦/ ٦١، ٦٢، ٢٥٤).\nتنبيه: الزيادة بين المعقوفتين من نسخة (ل).","vol":"17","page":379},{"text":"٩٦٣٥ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا أحمد ابن حنبل، قال: حدثنا هُشيم (^١)، قال: حدثنا مغيرة (^٢)، عن إبراهيم، عن الأسود، عن عائشة قالت: رخص رسول الله ﷺ لأهل بيت من الأنصار (^٣)، في الرقية من كل ذي حُمَة (^٤).\n_________\n(^١) هُشيم هو موضع الالتقاء.\n(^٢) ابن مقسم، الضبي.\n(^٣) هم بنو عمرو بن حزم، كما سيأتي ذكرهم في الحديث رقم (٩٦٤٨).\n(^٤) تقدَّم تخريجه، انظر الحديث رقم (٩٦٣٢)، وهذا الطريق عند مسلم برقم (٥٣).\nفوائد الاستخراج: تصريح هُشيم -وهو ابن بشير بن القاسم- بالسَّماع.","vol":"17","page":380},{"text":"٩٦٣٦ - حدثنا هلال بن العلاء، قال: حدثنا خضر بن محمد، قال: حدثنا هشيم (^١)، قال: حدثنا مغيرة، عن إبراهيم (^٢)، عن الأسود، عن\n⦗٣٨١⦘ عائشة قالت: رخص رسول الله ﷺ لأهل بيت من الأنصار في الرقية من اللّذعَة (^٣) (^٤).\n_________\n(^١) هشيم هو موضع الالتقاء.\n(^٢) هنا انتهت لوحة (١٨٩) من مصورة نسخة (ل)، واللوحة التي بعدها ساقطة من =\n⦗٣٨١⦘ = المصورة التي عندي.\n(^٣) هكذا معجمة الذال في الأصل ونسخة (هـ).\nقال ابن فارس: اللام والذال والعين يدل على أصل واحد، وهو الحرارة والإحراق. وقال الزمخشري: اللذع: الخفيف من الإحراق.\nانظر: مقاييس اللغة (٥/ ٢٤٤)، والفائق (٣/ ٣١٤)، وفتح الباري (٤/ ٤٥٥).\n(^٤) الحديث تقدم تخريجه، انظر الحديث (٩٦٣٢).\nفوائد الاستخراج: تصريح هشيم بالسماع.","vol":"17","page":380},{"text":"٩٦٣٧ - حدثنا أَبو عبيد الله معاوية بن صالح (^١)، قال: حدثنا أَبو الوليد، قال: حدثنا أَبو الأحوص (^٢)، ح.\nوحدثنا أَبو عبيد الله الورّاق، حدثنا أَبو داوود، حدثنا أَبو الأحوص، ح.\nوحدثنا إبراهيم بن مرزوق، قال: حدثنا أَبو داود، قال: حدثنا أَبو الأحوص، عن مغيرة (^٣)، عن إبراهيم، عن الأسود، عن عائشة: أن النبي ﷺ رخص في رقية الحَيّة والعقرب (^٤).\n_________\n(^١) ابن أَبي عبيد الله، الأشعري، الدمشقي.\n(^٢) هو سلام بن سليم، الحنفي، مولاهم، الكوفي.\n(^٣) مغيرة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٣٢)، وهذا الطريق عند مسلم برقم (٥٣).","vol":"17","page":381},{"text":"٩٦٣٨ - حدثنا يونس بن حبيب، قال: حدثنا أَبو دواود، قال: حدثنا أَبو عوانة، عن مغيرة (^١)، بمثله (^٢).\n_________\n(^١) مغيرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٣٢)، وهذا الطريق عند مسلم برقم (٥٣).","vol":"17","page":382},{"text":"٩٦٣٩ - حدثنا محمد بن محرز الكوفي بمصر، قال: حدثنا محمد ابن بشر العبدي (^١) ح.\nوحدثنا عباس بن محمد، قال: حدثنا يعلى، قالا: حدثنا مسعر (^٢)، عن معبد (^٣) بن خالد، عن عبد الله بن شداد، عن عائشة: أن رسول الله ﷺ أمرها أن تسترقي من العين (^٤).\n_________\n(^١) محمد بن بشر العبدي هو هو موضع الالتقاء.\n(^٢) مسعر هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (معيد)، وهو خطأ.\n(^٤) أخرجه مسلم في صحيحه -كتاب الطب، باب استحباب الرقية من العين والنملة والحمة والنظرة (٤/ ١٧٢٥ حديث رقم ٥٥).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب رقية العين (١٠/ ١٩٩/ حديث رقم ٥٧٣٨).","vol":"17","page":382},{"text":"٩٦٤٠ - حدثني عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا وكيع، قال: حدثنا سفيان (^١)، ومسعر، بإسناده، مثله (^٢).\n_________\n(^١) الثوري -كما نص على ذلك الحافظ في الفتح (١٠/ ٢٠١) - هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٣٩)، وهذا الطريق عند مسلم برقم (٥٦).","vol":"17","page":382},{"text":"٩٦٤١ - حدثنا أَبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن معبد بن خالد، قال: سمعت عبد الله بن شداد، يحدث عن عائشة، قالت: أمرني رسول الله ﷺ أن أسترقي من العين (^٢).\n_________\n(^١) الثوري -كما في التعليق على الحديث السابق- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٣٩)، وهذا الطريق عند مسلم برقم (٥٦).","vol":"17","page":383},{"text":"٩٦٤٢ - حدثنا سعيد بن عبدوس بن أبي زيدون (^١) -وراق الفريابي- وأبو العبّاس الغزي، قالا: حدثنا الفريابي، عن سفيان (^٢)، عن عاصم ابن سليمان، عن يوسف بن عبد الله بن الحارث، عن أنس بن مالك قال: رخص رسول الله ﷺ في الرقية من العين، والنَّملة، والحُمَة (^٣).\n_________\n(^١) الرملي، نزيل قيسارية.\n(^٢) الثوري -كما في حديث رقم ٩٦٤٠ - هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب الرقية من العين … (٤/ ١٧٢٥/ حديث رقم ٥٨).\nفوائد الاستخراج: تسمية والد عاصم.","vol":"17","page":383},{"text":"٩٦٤٣ - حدثنا الصغاني، قال: حدثنا أحمد بن أبي الطيب (^١)، قال: حدثنا يحيى بن آدم (^٢)، قال: حدثنا سفيان (^٣)، بإسناده، مثله (^٤).\n_________\n(^١) هو أحمد بن سليمان بن أبي الطيب، البغدادي، أَبو سليمان، المعروف بالمروزي.\n(^٢) يحيى بن آدم هو موضع الالتقاء.\n(^٣) هو الثوري، انظر التعليق على الحديث رقم (٩٦٤٠).\n(^٤) تقدم تخريجه، انظر الحديث السابق.","vol":"17","page":383},{"text":"٩٦٤٤ - حدثنا محمد بن يحيى، قال: حدثنا النفيلي، ح.\nوحدثنا أَبو خراسان (^١)، قال: حدثنا أَبو الشيخ الحراني (^٢)، قالا: حدثنا زهير بن معاوية (^٣)، قال: حدثنا عاصم الأحول، عن يوسف ابن عبد الله، عن أنس بن مالك، عن النبي ﷺ بمثله، قال: رخص في الحمة،\n⦗٣٨٥⦘ والنملة، والعين (^٤).\nورواه وكيع قال: النملة: هو البثر الصغار على الشفة (^٥).\n_________\n(^١) هو محمد بن أحمد بن السّكن، البغدادي، يكنى أبا بكر، ويعرف بأبي خراسان، ويعرف أيضًا بابن أبي الصدغي -بضم الصاد وإسكان الغين المعجمة-، ت/ ٢٦٨ هـ.\nتنبيه:\n- وقع خطأ في اسمه في الأنساب؛ فتقدم اسم أبيه على اسمه، فصار: أحمد بن محمد، ووقع هذا الخطأ أيضًا في آخر ترجمته في تأريخ بغداد.\n- أَبو خراسان هذا هو غير أَبي خراسان الذي روى عنه مسلم وأبو داوود، فذاك هو محمد بن أحمد بن أبي خلف السّلمي، مات سنة (٢٣٧) هـ.\n(^٢) هو عبد الله بن مروان، الحرّاني، سكن بغداد.\nقال أَبو حاتم: هو ثقة.\nوقال ابن حبان: يعتبر بحديثه إذا بين السماع في خبره.\nوأورده الحافظ في الطبقة الثالثة من المدلسين.\nانظر: الجرح والتعديل (٥/ ١٦٦ ترجمة ٧٦٧)، والثقات (٨/ ٣٤٥)، وطبقات المدلسين (٣٩ / ترجمة ٧٦).\n(^٣) زهير بن معاوية هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٤٢)، وهذا الطريق عند مسلم برقم (٥٧).\n(^٥) رواية وكيع وصلها أحمد وابن حبان، ولم يذكرا تفسيره للنّملة.\nانظر: المسند (٣/ ١١٨، ١١٩)، وصحيح ابن حبان (الإحسان ١٣/ ٤٦٨/ حديث رقم ٦١٠٤).","vol":"17","page":384},{"text":"٩٦٤٥ - حدثنا عبيد بن شريك (^١)، قال: حدثنا محمد بن وهب ابن عطية (^٢)، ح.\nوحدثنا محمد بن يحيى، قال: حدثني محمد بن وهب بن عطية، قال: حدثنا محمد بن حرب (^٣)، قال: حدثنا محمد بن الوليد، قال: حدثنا الزهري، عن عروة بن الزبير، عن زينب بنت أبي سلمة، عن أم سلمة أن النبي ﷺ رأى في بيتها جارية (^٤) في وجهها سفعة (^٥)؛ فقال: \"استرقوا\n⦗٣٨٦⦘ لها؛ فإن بها النظرة (^٦) \" (^٧).\n_________\n(^١) هو عبيد بن عبد الواحد بن شريك، أَبو محمد البزّار.\n(^٢) ويقال: محمد بن وهب بن سعيد بن عطية، أَبو عبد الله الدمشقي.\n(^٣) محمد بن حرب هو موضع الالتقاء.\n(^٤) قال ابن حجر: لم أقف على اسمها. الفتح (١٠/ ٢٠٢).\n(^٥) سفعة -بفتح السين المهملة وسكون الفاء-، قال إبراهيم الحربي: \"هو سوادٌ في الوجه، ومنه سفعةُ الفرس سوادُ ناصيته، وعن الأصمعي: حمرةٌ يعلوها سوادٌ، وقيل: صفرةٌ، وقيل: سوادٌ مع لون آخر، وقال ابن قتيبة: لون يخالف لون الوجه. وكلُّها متقاربة، =\n⦗٣٨٦⦘ = وحاصلها أن بوجهها موضعًا على غير لونه الطبيعي.\nانظر: شرح النووي على مسلم (١٤/ ١٨٥)، فتح الباري (١٠/ ٢٠٢).\n(^٦) النظرة: -بسكون الظاء المعجمة- واختلف في المراد بها، فقيل: عينٌ من نظر الجن، وقيل: من الإنس، وبه جزم أَبو عُبيد الهروي، والأولى أنَّه أعمُّ من ذلك، وإنها أُصيبت بالعين. اهـ. فتح الباري (١٠/ ٢٠٢)، وقيل: إنها الصفرة، كما سيأتي في حديث رقم (٩٦٤٧).\n(^٧) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب الرقية من العين … (٤/ ١٧٢٥ /حديث رقم ٥٩).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب رقية العين (١٠/ ١٩٩، حديث رقم ٥٧٣٩).","vol":"17","page":385},{"text":"٩٦٤٦ - حدثنا محمد بن عوف الحمصي، قال: حدثنا عبد السلام ابن محمد، قال: حدثنا محمد بن حرب (^١)، قال: حدثنا الزُّبيدي، عن الزهري، عن عروة، عن زينب بنت أبي سلمة، عن أمِّ سلمة (^٢): أنَّ النبي ﷺ رأى جاريةً في وجهها سفعةً، فقال: \"استرقوا لها؛ فإنها بها نظرة\" (^٣).\n_________\n(^١) محمد بن حرب هو موضع الالتقاء.\n(^٢) كلمة: (عن أم سلمة) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٤٥). =\n⦗٣٨٧⦘ = تنبيه: بهذا الحديث تبدأ الورقة (١٩١) من مصوّرة نسخة (ل) التي عندي.","vol":"17","page":386},{"text":"٩٦٤٧ - حدثنا عمران بن بكار، قال: حدثنا أَبو التقي (^١)، عن ابن سالم (^٢)، عن الزُّبيدي (^٣)، بإسناده: أن النبي ﷺ رأى جارية في وجهها سفعة؛ فقال: \"بها نظرة؛ فاسترقوا لها\" (^٤).\nيقال: إن النظرة: الصُّفرة (^٥).\n_________\n(^١) بالمثناة من فوق مفتوحة، وقاف مكسورة، وآخره مشدّد.\nوهو عبد الحميد بن إبراهيم، الحضرمي، الحمصي.\n(^٢) هو عبد الله بن سالم، الأشعري، أَبو يوسف، الوحاظي، الحمصي.\n(^٣) الزبيدي هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٤٥).\n(^٥) انظر ما تقدم في التعليق على الحديث رقم (٩٦٤٥)، وقال الحافظ: ما عرفت قائله، إلا أنه يغلبُ على ظني أنه الزهري، وقد أنكره عياض من حيث اللغة. اهـ.\nالفتح (١٠/ ٢٠٢).","vol":"17","page":387},{"text":"٩٦٤٨ - حدثنا يوسف بن مسلّم، قال: حدثنا حجاج، عن ابن جريج (^١)، أخبرني أَبو الزبير، أنه سمع جابر بن عبد الله يقول: أرخص النبي ﷺ لبني عمرو بن حزم في رقية الحيّة، وقال لأسماء بنت عميس: ما شأن أجسام بني أخي (^٢)\n⦗٣٨٨⦘ ضارعة (^٣)؟ أتصيبهم حاجة؟ قالت: لا، ولكن تسرع إليهم العين؛ أفنرقيهم؟ قال: \"وبماذا؟ \" فعرضت عليه كلاما، فقال: \"ارقيهم\" (^٤).\n_________\n(^١) ابن جريج، هو موضع الالتقاء.\n(^٢) هم أولاد جعفر بن أبي طالب، وهم عبد الله، وعون، ومحمد، وُلدوا جميعا لجعفر =\n⦗٣٨٨⦘ = بأرض الحبشة.\nانظر: الطبقات الكبرى (٤/ ٣٤)، وشرح النووي (١٤/ ٤٠٨).\n(^٣) الضارع: النحيف الضاوي الجسم، يقال: ضرع يضرع فهو ضارعٌ وضرعٌ -بالتحريك-، وقد ضرع الرجل: إذا استكان وخضع.\nانظر: الفائق (٢/ ٣٣٥)، والنهاية (٣/ ٨٤).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب الرقية من العين … (٤/ ١٧٢٦/ حديث رقم ٦٠).","vol":"17","page":387},{"text":"٩٦٤٩ - حدثنا الصغاني، وعباس بن محمد الدوري، قالا: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جريج، بإسناده، مثله (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٤٨) وهذا الطريق عند مسلم برقم (٦١).","vol":"17","page":388},{"text":"<span data-type='title' id=toc-1267>بيان إباحة (^١) الاسترقاء من الحية والعقرب</span>\n_________\n(^١) في الأصل ونسخة (هـ): (الإباحة في). لكنه مضبب على اللام والألف في الأصل، ومضروب عليها وعلى حرف (في) في نسخة (ح). والتصويب من نسخة (ل).","vol":"17","page":389},{"text":"٩٦٥٠ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن جريج (^١)، قال: أخبرني أَبو الزبير، أنه سمع جابر بن عبد الله يقول: لدغت رجلًا (^٢) منا عقرب ونحن جلوس مع النبي ﷺ، فقال رجل (^٣) منهم: يا رسول الله، أرقيه؟ قال: \"من استطاع منكم أن ينفع أخاه فليفعل\" (^٤).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) لم أقف على من عينه.\n(^٣) لم أقف على من عينه.\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب الرقية من العين والنملة والحمة والنظرة (٤/ ١٧٢٦ / حديث رقم ٦١).","vol":"17","page":389},{"text":"٩٦٥١ - حدثنا يزيد بن سنان، قال: حدثنا أَبو عاصم، عن ابن جريج (^١)، بإسناده، مثله (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠).","vol":"17","page":389},{"text":"٩٦٥٢ - حدثنا عباس الدوري، والصغاني، قالا: حدثنا روح بن عبادة (^١)،\n⦗٣٩٠⦘ عن ابن جريج، بإسناده، مثله (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠).","vol":"17","page":389},{"text":"٩٦٥٣ - حدثنا علي بن سهل، قال: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جريج بإسناده: رخص النبي ﷺ في رقية الحية لبني عمرو بن حزم (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠).","vol":"17","page":390},{"text":"٩٦٥٤ - حدثنا عبد الله بن عبد الحميد بن عمر بن عبد الحميد القرشي الرقي -صاحب ابن أبي فديك- ح.\nوحدثنا علي بن حرب [الطائي] (^١)، قالا: حدثنا أَبو معاوية (^٢)، عن الأعمش، عن أبي سفيان، عن جابر قال: نهى رسول الله ﷺ عن الرقي، وكان عند آل عمرو بن حزم رقية يرقون بها من العقرب، فأتوا النبي ﷺ، فعرضوها عليه، فقال: \"ما أرى بأسًا، فمن استطاع منكم أن ينفع أخاه فليفعل\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) أَبو معاوية هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠)، وهذا الطريق عند مسلم برقم (٦٣).","vol":"17","page":390},{"text":"٩٦٥٥ - حدثنا أحمد بن يحيى السابري، قال: حدثنا محاضر، قال:\n⦗٣٩١⦘ حدثنا الأعمش (^١)، عن أبي سفيان، عن جابر قال: جاء رجل (^٢) إلى النبي ﷺ، فذكر نحوه (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) لعله خال جابر الآتي في الحديث التالي.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠)، ورواية الأعمش عند مسلم برقم: (٦٢، ٦٣).","vol":"17","page":390},{"text":"٩٦٥٦ - حدثنا الحسن بن عفان، قال: حدثنا ابن نمير، عن الأعمش (^١)، عن أبي سفيان، عن جابر قال: نهى رسول الله ﷺ عن الرقى، فأتاه خالي (^٢)، فكان يرقي من العقرب، فقال: يا رسول الله، إنك نهيت عن الرقى، وأنا أرقي من العقرب؟ فقال رسول الله: ﷺ \"من استطاع أن ينفع أخاه فليفعل\" (^٣).\nكذا رواه جرير ووكيع (^٤).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) لم يتبين لي من هو.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠)، وهذا الطريق عند مسلم برقم (٦٣، ٦٢).\n(^٤) كلاهما عن الأعمش، عند مسلم برقم (٦٢ / الأولى والثانية). وقد تقدم تخريج الحديث. انظر الحديث رقم (٩٦٥٠).\nتنبيه: سقط إسناد هذا الحديث من نسخة (ل)، ووضع متنه للحديث رقم: (٩٦٥٥).","vol":"17","page":391},{"text":"٩٦٥٧ - حدثنا عباس الدوري، قال: حدثنا عمر بن حفص ابن غِيَاث (^١)، قال: حدثنا أبي، قال حدثنا الأعمش (^٢)، قال: حدثني أَبو سفيان، عن جابر قال: كان خالي يَرقي من الحُمة، فأتى رسول الله ﷺ، فقال: يا نبي الله، إنى كنت أرقي من الحمة، وإنك نهيت عن الرقى؟ فذكر مثله (^٣).\n_________\n(^١) النخعي، أَبو حفص، الكوفي، ت (٢٢٢) هـ.\nوثقه العجلي، وأبو زرعة، وأبو حاتم، والذهبي، وابن حجر -وزاد: ربما وهم-.\nانظر: الثقات للعجلي (٣٥٦ / ترجمة ١٢٢٣)، والجرح والتعديل (٦/ ١٠٣ / ترجمة ٥٤٤)، والسير (١٠/ ٦٣٩ / ترجمة ٢٢٣)، وتهذيب التهذيب (٧/ ٣٨١، ٣٨٢/ ترجمة ٧١٤)، وتقريب التهذيب (٧١٦ / ترجمة ٤٩١٤).\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠)، وهذا الطريق عند مسلم برقم (٦٣، ٦٢).","vol":"17","page":392},{"text":"٩٦٥٨ - حدثنا بكار بن قتيبة البكراوي القاضي، قال: حدثنا يحيى بن حماد، قال: حدثنا أَبو عَوانة، عن الأعمش (^١)، عن أبي سفيان، عن جابر قال: كان أهل بيت من الأنصار يرقون من الحُمة، فنهى رسول الله ﷺ عن الرقى، فأتاه (^٢) رجل (^٣)، فقال: إنى كنت أرقي من\n⦗٣٩٣⦘ العقرب، وإنك نهيت عن الرقى؟ فقال رسول الله: ﷺ \"من استطاع منكم أن ينفع أخاه فليفعل\". وأتاه رجل (^٤) كان يرقي من الحمة، فقال: \"اعرضها عَليّ\"، فعرضها عليه، فقال: \"لا بأس بها، إنها مواثيق (^٥) \" (^٦).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) في نسخة (ل): (وأتاه).\n(^٣) هو خال جابر، المتقدم ذكره في الحديث الذي قبله.\n(^٤) هو خال جابر أيضًا؛ صرح بذلك جابر عند أبي يعلى في مسنده (٣/ ٤٢٣ / حديث رقم ١٩١٣) و(٤/ ٩، ١٠/ حديث رقم ٢٠٠٧) من طريق الأعمش، به.\nوإسناده صحيح.\n(^٥) مواثيق: جمع ميثاق -وهو: العهد- مفعال من الوثاق، وهو في الأصل: حبل أو قيد يشد به الأسير والدابة.\nوقال ابن فارس: (وثق) الواو والثاء والقاف، كلمة تدل على عقد وإحكام … والميثاق: العهد المحكم.\nانظر: مقاييس اللغة (٦/ ٨٥)، والنهاية (٥/ ١٥١).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٦٥٠)، وهذا الطريق عند مسلم برقم (٦٣، ٦٢).\nفوائد الاستخراج: زيادة قوله: (وأتاه رجل. . .) الخ.","vol":"17","page":392},{"text":"٩٦٥٩ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داوود، قال: حدثنا أَبو عوانة، عن مغيرة (^١)، عن إبراهيم، عن الأسود، عن عائشة: أن رسول الله ﷺ رخص في رقية الحية والعقرب (^٢).\n_________\n(^١) مغيرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠).","vol":"17","page":393},{"text":"٩٦٦٠ - حدثنا أَبو أمية، قال: حدثنا عبيد الله بن موسى، قال:\n⦗٣٩٤⦘ حدثنا أَبو الأحوص، عن مغيرة (^١)، بإسناده، مثله (^٢).\n_________\n(^١) مغيرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٥٠).","vol":"17","page":393},{"text":"٩٦٦١ - حدثنا الحارث بن أبي أسامة، والصغاني، قالا: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جريج، قال: أخبرني أَبو الزبير، أنه سمع جابر بن عبد الله يقول: رخص النبي ﷺ في رقية الحية لبني عمرو بن حزم وأنه سمع جابر بن عبد الله يقول: لدغت رجلا منا عقرب، ونحن جلوس مع النبي ﷺ، فقال رجل: يا رسول الله أرقي؟ قال: \"من استطاع أن ينفع أخاه فليفعل\" (^٢). وأن النبي ﷺ قال لأسماء بنت عميس: \"ما شأن أجسام بني أخي ضارعةً! أتصيبهم حاجة\"؟ قالت: لا، ولكن تسرع إليهم العين، أفنرقيهم؟ قال: \"وبماذا؟ \" فعرضت عليه، فقال: \"ارقيهم\" (^٣).\nقال الصغاني: \"بني أخي خارجة\" (^٤).\n⦗٣٩٥⦘[رواه عيسى بن أحمد، عن يونس بن محمد، عن الليث بن سعد، عن أبي الزبير، عن جابر، بمثله] (^٥).\n_________\n(^١) روح هو موضع الالتقاء.\n(^٢) في نسختي ل وهـ: فلينفعه.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٤٨) و(٩٦٥٠).\n(^٤) لم أقف على من أخرجه بهذا اللفظ. ولم يتبين لي معناه. وهو ساقط من نسخة (هـ).\nفوائد الاستخراج: زيادة قول: (وأن النبي ﷺ قال لأسماء. . .) الخ، وهي عند مسلم =\n⦗٣٩٥⦘ = من طريق أبي عاصم عن ابن جريج. وتقدمت برقم (٩٦٤٨).\n(^٥) زيادة من نسختي (ل)، (هـ)، إلا أن عليه في نسخة (هـ) علامة (لا- إلى) وفيها ذكر طرف الحديث وهو: (عن جابر أن رجلا قال: أفي العقرب رقية؟ فقال رسول الله ﷺ: \"من استطاع\". وذكر الحديث).\nولم أقف على من وصله عن عيسى بن أحمد. ووصله الإمام أحمد عن يونس بن محمد، وحجين، كليهما عن الليث، به. وفيه عنعنة أبي الزبير، لكنه قد صرح بالسماع في الروايات السابقة.","vol":"17","page":394},{"text":"<span data-type='title' id=toc-1268>بيان إباحة الرقى كلها ما لم يكن فيها (^١) شِرك، وإباحة قبول ما يعطى عليها، والدليل على إباحة [قبول] (^٢) ما يعطى على قراءة القرآن، وفاتحة الكتاب، وأنها من الرقى</span>\n_________\n(^١) في الأصل ونسخة (هـ) وتبويب النووي، بل الرواية في صحيح مسلم: (فيه). فيعود الضمير على مقدر. وهو (أمر) أو (شأن) الرقى. وما أثبته من نسخة (ل)، وهو الأصل حسب قواعد اللغة.\n(^٢) من نسخة (ل).","vol":"17","page":396},{"text":"٩٦٦٢ - حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب (^١)، قال: أخبرني معاوية بن صالح، عن عبد الرحمن بن جبير ابن نفير، عن أبيه، عن عوف بن مالك الأشجعي قال: كنا نرقي في الجاهلية، فقلنا: يا رسول الله، كيف ترى في ذلك؟ فقال: \"اعرضوا عليّ رقاكم، لا بأس بالرقى ما لم تكن شركا\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب لا بأس بالرقى ما لم يكن فيه شرك (٤/ ١٧٢٧ / حديث رقم ٦٤).\nفوائد الاستخراج: بيان المتفق والمفترق، وهو أن (عبد الرحمن بن جبير) عند مسلم، وهما اثنان هذا الذي هنا، وعبد الرحمن بن جبير المصري، فزاد أَبو عوانة: (بن نفير) فتبين المراد.","vol":"17","page":396},{"text":"٩٦٦٣ - حدثنا يوسف بن مُسَلّم، قال: حدثنا حجاج، قال: حدثني شعبة، ح.\nوحدثنا عمار بن رجاء، قال: حدثنا أَبو داوود، قال: حدثنا شعبة (^١)، عن أبي بشر (^٢)، قال: سمعت أبا المتوكل الناجي (^٣)، عن أبي سعيد الخدري، أن قومًا (^٤) من أصحابِ رسول الله ﷺ مَروا بحي (^٥)، فلم ينزلوهم، ولم يُقْروُهم، فَلُدِغَ رجل (^٦) منهم، فأتوا أصحاب رسول الله ﷺ، فقالوا: هل فيكم راق؟ فقالوا: لم تنزلونا ولم تقرونا، حتى تجعلوا لنا شيئًا، فجعلوا\n⦗٣٩٨⦘ لهم قطيعًا من غنم، فجعل رجل (^٧) منهم يقرأ بفاتحة الكتاب ويرقي ويتفل حتى برأ، فأخذ (^٨) الغنم، وسألوا عن ذلك النبي ﷺ، فقال: وما يدريك أنها رقية؟ كلوا واضربوا لي معكم بسهم\" (^٩). اللفظ\n⦗٣٩٩⦘ لأبي داوود، ولفظ حجاج قريب [المعنى] (^١٠) منه.\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) هو جعفر بن أبي وحشية، كما قال الحافظ في الفتح (٤/ ٤٥٥، ٤٥٤).\n(^٣) هو علي بن داوود -ويقال: ابن دؤاد، بضم الدال بعدها واو مهموزة-.\nوذهب ابن ماكولا إلى أن (دُواد) بضم الدال المهملة وفتح الواو المخففة.\nوقال ابن ناصر: (والتسهيل أجود). يعني تسهيل الواو في (دُواد).\nوالناجي: نسبة إلى بني ناجية، وهم عدد كثير من بني سامة بن لؤي.\nانظر: الإكمال لابن ماكولا (٣/ ٣٣٥، ٣٣٦)، والأنساب (٥/ ٤٤٢)، وتوضيح المشتبه (١/ ٣١١) و(٤/ ٥) و(٩/ ١٦)، وتبصير المنتبه (٢/ ٥٥٦).\n(^٤) قال ابن حجر: لم أقف على اسم أحد منهم سوى أبي سعيد. الفتح (٤/ ٤٥٥).\n(^٥) قال ابن حجر: لم أقف على تعيين الحي الذين نزلوا بهم، من أي القبائل هم. الفتح (٤/ ٤٥٥).\n(^٦) هو سيدهم، كما سيأتي التصريح به برقم (٩٦٦٦).\n(^٧) هو أَبو سعيد الخدري راوي الحديث، وذلك فيما تصرح به رواية الترمذي، وابن ماجه من طريق الأعمش، عن جعفر بن أبي وحشية -أَبي بشر- ولفظه: (هل فيكم من يرقى من العقرب؟ فقلت: نعم أنا، ولكن لا أرقيه حتى تعطونا غنما).\nولكن يعكر على هذا رواية مسلم، وإحدى روايات البخاري، وإحدى روايات أبي عوانة -٩٦٧٠ - وفيها: (فقام معها رجل ما نظنه يحسن رقية)، ولفظ البخاري: (فلما رجع قلنا له: أكنت تحسن رقية؟).\nوأجاب الحافظ ابن حجر عن هذا الإشكال بقوله: (والجواب أنه لا مانع من أن يكني الرجل عن نفسه، فلعل أبا سعيد صرح تارة وكنى أخرى). اهـ.\nانظر: صحيح البخاري (٩/ ٥٤ / حديث رقم ٥٠٠٧)، وصحيح مسلم (٤/ ١٧٢٧ / حديث رقم ٦٥)، وسنن الترمذي (٤/ ٣٤٨ حديث رقم ٢٠٦٣)، وسنن ابن ماجه (٢/ ٧٢٩ / حديث رقم ٢١٥٦)، وفتح الباري (٤/ ٤٥٦).\n(^٨) في نسخة (ل): فأخذوا.\n(^٩) أخرجه مسلم في صحيحه -كتاب السلام، باب جواز أخذ الأجرة في الرقية بالقرآن والأذكار (٤/ ١٧٢٧ / حديث رقم ٦٥ / الثانية).\nوأخرجه البخاري في صحيحه -كتاب الإجارة، باب ما يعطى في الرقية على أحياء العرب بفاتحة الكتاب (٤/ ٤٥٣ / حديث رقم ٢٢٧٦)، وأطرافه في (٥٠٠٧، ٥٧٣٦، ٥٧٤٩). =\n⦗٣٩٩⦘ = فوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، ونبه على بعض ألفاظها.\n(^١٠) من نسخة (ل).","vol":"17","page":397},{"text":"٩٦٦٤ - حدثنا أَبو جعفر القَراطيسي (^١) بعكا، قال: حدثنا شبابة، قال: حدثنا شعبة (^٢)، عن جعفر بن إياس، بمثله (^٣).\n_________\n(^١) لم أقف على ترجمته.\nوالقراطيس -بفتح القاف والراء المهملة، وكسر الطاء والمثناة من تحت وسين مهملة ثم ياء. نسبة إلى عمل القراطيس وبيعها. الأنساب (٤/ ٤٦٤).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣).","vol":"17","page":399},{"text":"٩٦٦٥ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، بمثله: فجعل يقرأ بأم القرآن، ويجمع بزاقه ويتفل، فبرأ الرجل (^٢).\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣).","vol":"17","page":399},{"text":"٩٦٦٦ - حدثنا أَبو داوود الحراني، قال: حدثنا أَبو زيد الهروي، قال: حدثنا شعبة (^١) بإسناده: أن ناسًا نزلوا بحي من العرب، فلدغ سيّد\n⦗٤٠٠⦘ ذاك الحي، فأتوهم، فقالوا: هل عندكم راق؟ قلنا: نعم، فجعل (^٢) لهم قطيعًا من غنم، فجعل ذلك الرجل يقرأ بفاتحة الكتاب، فبرأ، فأتوا النبي ﷺ، فأخبروه، فضحك، فقال: \" [و] (^٣) ما أدراك أنها رقية، اقتسموها واضربوا لي فيها بسهم\" (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): فجعلوا.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩٦٦٣).","vol":"17","page":399},{"text":"٩٦٦٧ - حدثنا الصغاني، قال: حدثنا عبيد الله بن عائشة (^١)، ح.\nوحدثني حبيب بن خلف بن حبيب (^٢) -صاحب البخاري، صاحب أبي ثور- قال: حدثنا عبد الواحد بن غياث (^٣)، ح.\nوحدثنا أَبو الأحوص صاحبنا، قال: حدثنا أَبو عمر\n⦗٤٠١⦘ الحوضي، قالوا: حدثنا أَبو عوانة، عن أبي بشر (^٤)، عن أبي المتوكل الناجي، عن أبي سعيد الخدري: أن رهطا (^٥) من أصحاب النبي ﷺ انطلقوا في سفر سافروه، حتى نزلوا بحي من أحياء العرب، فاستضافوهم، فأبوا أن يضيفوهم، قال: فلدغ سيّد أولئك، قال: فسعوا له بكل شيء، لم ينفعه شيء، حتى قال بعضهم: لو أتيتم هؤلاء الرهط الذين نزلوا بكم الليلة؛ لعله أن يكون عند بعضهم شيء ينفع صاحبكم؟ قال: فأتوهم، فقالوا: أيها الرهط، إن سيدنا لدغ، فسعينا له بكل شيء، فلا ينفعه شيء، فهل عندكم من شيء؟ قال: نعم، والله إني لأرقي، ولكن والله لقد استضفناكم فأبيتم أن تضيفونا، وما أنا براق حتى تجعلوا لي جعلا، قال: فصالحوهم على قطيع من الغنم. قال: فانطلق، فجعل يتفل عليه ويقرأ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ قال: فكأنما أنشط من عقال حتى انطلق يمشي وما به قَلَبَةٌ (^٦). قال: فأوفوهم جُعلهم الذي قاطعوهم\n⦗٤٠٢⦘ عليه. قال: فقال بعضهم: (^٧) اقتسمُوا، قال: فقال الذي رقى: لا تفعلوا حتى نأتي رسول الله ﷺ، فنذكر له [الذي كان (^٨)، فننظر ما يأمرنا، قال: فغدوا على رسول الله ﷺ فذكروا ذلك له] (^٩)، قال: فضحك رسول الله ﷺ وقال: \"ما يدريك أنها رقية\"؟ ثم قال: \"قد أحسنتم، فاقتسموها واضربوا لي معكم بسهم\" (^١٠).\n_________\n(^١) هو: عبيد الله بن محمد بن حفص بن عمر بن موسى، القرشي، التيمي، أَبو عبد الرحمن، البصري المعروف بالعيشي، وبالعائشي، وبابن عائشة؛ لأنه من ولد عائشة بنت طلحة بن عبيد الله.\n(^٢) أَبو محمد، يعرف بصاحب البخاري، ت (٢٨٤) هـ.\nقال ابن المنادي: أحد الصالحين، كتب الناس عنه، كان عنده كتاب أبي ثور في الفقه. تأريخ بغداد (٨/ ٢٥٣ / ترجمة ٤٣٥٣).\n(^٣) أَبو بحر، الصيرفِي، البصري، ت (٢٤٠) هـ، وقيل قبل ذلك.\n(^٤) أَبو بشر هو موضع الالتقاء.\n(^٥) الرهط من الرجال ما دون العشرة، وقيل: إلى الأربعين ولا تكون فيهم امرأة، ولا واحد له من لفظه، ويجمع على، أرهط وأرهاط، وجمع الجمع أراهط.\nالنهاية لابن الأثير (٢/ ٢٨٣).\n(^٦) قلَبَة -بحركات-: أي: أَلَمٌ وعِلَةٌ، انظر: النهاية في غريب الحديث (٤/ ٩٨)، وفتح الباري (٤/ ٤٥٦، ٤٥٧).\n(^٧) قال ابن حجر: لم أقف على اسمه. الفتح (٤/ ٤٥٧).\n(^٨) كلمة: (الذي كان) ساقطة من نسخة (ل).\n(^٩) ما بين المعقوفتين من نسخة (ح)، وفي حاشية الأصل: (هنا سقط نحو سطر).\n(^١٠) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣).","vol":"17","page":400},{"text":"٩٦٦٨ - حدثنا علي بن عبد العزيز، قال: قرأنا على أبي عبيد (^١)، قال: حدثنا هشيم (^٢)، قال: أخبرنا أَبو بشر، عن أبي المتوكل الناجي، عن أبي سعيد الخدري: أن نفرًا من أصحاب النبي ﷺ مروا بحي من العرب، فلدغ رجل منهم، فقالوا: هل فيكم من راق؟ فرقاه رجل منهم بأم الكتاب، وأعطي قطيعًا من غنم، فأبى أن يقبله (^٣)، فقدموا على النبي\n⦗٤٠٣⦘ﷺ، فذكروا ذلك له، فقال: \"من أخذ برقية باطل، لقد أخذت برقية حق، خذوا واضربوا لي معكم بسهم\" (^٤).\n_________\n(^١) هو القاسم بن سلّام -بالتشديد- البغدادي، الهروي، ت (٢٢٤) هـ.\n(^٢) هشيم هو موضع الالتقاء.\n(^٣) يعني أَبي أن يقبل التصرف فيها حتى يسأل رسول الله ﷺ، كما تقدم في الحديث رقم: (٩٦٦٧).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣)، وهذا الطريق عند مسلم برقم (٦٥).\n* فوائد الاستخراج:\n- تصريح هشيم -وهو ابن بشير- بالسماع.\n- زيادة \"من أخذ برقية باطل لقد أخذت برقية حق\".","vol":"17","page":402},{"text":"٩٦٦٩ - حدثنا علي بن عثمان النفيلي، قال: حدثنا ابن نفيل، قال: حدثنا هشيم (^١)، قال: أخبرنا أَبو بشر، عن أبي المتوكل، عن أبي سعيد: أن ناسا من أصحاب النبي ﷺ كانوا في سفر، فنزلوا بحي من أحياء العرب، فاستضافوهم، فلم يضيفوهم، فعرض لإنسان منهم في عقله أو لدغ (^٢)، فأتوهم، فقالوا لأصحاب رسول الله ﷺ: هل فيكم من راق؟ فقام رجل منهم، فانطلق معهم حتى رقى صاحبة بفاتحة الكتاب، فبرأ [وذكر] (^٣) بمثله (^٤).\n_________\n(^١) هشيم هو موضع الالتقاء.\n(^٢) قال ابن حجر: وأما ما وقع في رواية هشيم: (أنه مصاب في عقله أو لديغ) فشك من هشيم، ورواه الباقون فلم يشكوا، ولا سيما تصريح الأعمش بالعقرب. الفتح (٤/ ٤٥٥). وهذا الشك ليس في صحيح مسلم.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣).","vol":"17","page":403},{"text":"٩٦٧٠ - حدثنا عيسى بن أحمد البلخي، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا هشام بن حسان، عن محمد بن سيرين، عن أخيه معبد ابن سيرين، عن أبي سعيد الخدري قال: نزلنا منزلًا، فأتتنا امرأة (^٢)، فقالت: إنَّ سيِّد الحي سليم -يعني لديغ- فهل فيكم من راق؟ فقام معها (^٣) رجل منا (^٤)، ما كنا نظنّه يحسن رقية، فرقاه بفاتحة الكتاب، فبرأ، فأمروا له بقطيع من الغنم، قال: وأحسبه قال: وسقونا لبنا، فقك: أكنت تحسن رقية؟ قال (^٥): ما رقيته إلا بفاتحة الكتاب. قال: فقلت: لا تحركوا منها شيئًا حتى نأتي النبي ﷺ، فأتينا النبي ﷺ، فذكرنا ذلك له، فقال: \"وما كان يدريه أنها رقية، اقتسموا واضربوا لي بسهم (^٦) معكم\" (^٧).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء.\n(^٢) لم أقف على من عينها، وتقدم قول ابن حجر أنه لم يعرف ذلك الحي من العرب، انظر التعليق على الحديث (٩٦٦٣).\nوقال ابن حجر: فيحمل على أنه كان معها غيرها. الفتح (٤/ ٤٥٦).\n(^٣) في نسخة (ل): (معهم)، فإن كان ثابتا فيقوي كلام الحافظ ابن حجر السابق في التعليقة السابقة.\n(^٤) كلمة: (منا) ساقطة من نسخة (ل).\n(^٥) في نسخة (ل): فقال.\n(^٦) في نسختي ل وهـ: (واضربوا بسهمي).\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٦٦٣)، وهذا الطريق عند مسلم برقم (٦٦).","vol":"17","page":404},{"text":"٩٦٧١ - حدثنا أَبو داوود السجزي، قال: حدثنا الحسن بن علي (^١)، قال: حدثنا يزيد بن هارون (^٢)، قال: أخبرنا هشام بن حسان، بإسناده،\n⦗٤٠٦⦘ مثله، وقال فيه (^٣): فبرأ، فأعطوه غنما وسقونا لبنا وقال أيضًا: فلا تحركوها حتى نأتي النبي ﷺ بمثله (^٤).\nرواه وهب بن جرير، عن هشام أيضًا (^٥).\nرواه محمد بن يحيى، عن أبي معمر (^٦)، عن عبد الوارث، عن هشام بن حسان، بنحوه (^٧).\n_________\n(^١) ابن راشد، الواسطي، نزيل البصرة، ت (٢٣٧) هـ.\nوثقه بحشل الواسطي.\nوقال ابن حبان: \"مستقيم الحديث جدًّا\".\nوقال ابن عدي: \"سمعت عبدان يقول: نظر عباس العنبري في جزء لي فيه عن الحسن بن علي بن راشد هذا، فقال لي: يا بني اتقه\". قال ابن عدي: \"والحسن بن علي بن راشد هذا له أحاديث كثيرة عن هشيم، وعن أهل واسط، وأهل البصرة، ولم أر بأحاديثه بأسًا إذا حدث عنه ثقة، ولم أسمع أحدًا قال فيه شيئا فنسبه إلى ضعف، غير عباس العنبري في حكاية عبدان عنه، ولم أخرج له شيئا لأني لم أر له منكرًا\".\nوقال ابن حجر: \"صدوق، رمي بشيء من التدليس\".\nولم يذكره ابن حجر في طبقات المدلسين.\nوأنكر الدكتور بشار وصفه بالتدليس، وقال: ما عرفت أحدًا رماه بالتدليس.\nوكذلك ذهب الدكتور مسفر الدميني إلى عدم ثبوت وصف التدليس له.\nانظر: تاريخ واسط (١٨٣، ١٨٢)، والثقات (٨/ ١٧٤)، والكامل (٢/ ٣٣١ / ترجمة ٤٦٥)، وتهذيب الكمال (٦/ ٢١٥ - ٢١٨ / ترجمة ١٢٤٦) وانظر تعليق الدكتور بشار عواد عليه، وتقريب التهذيب (٢٤٠/ ١٢٦٨)، والتدليس في الحديث (٢٥٧، ٢٥٦ / ترجمة ٨٢/ ٢).\n(^٢) يزيد بن هارون هو موضع الالتقاء.\n(^٣) كلمة: (فيه) ساقطة من نسخة (ل).\n(^٤) كلمة: (بمثله) ساقطة من نسخة (ل).\nوالحديث تقدم تخريجه، انظر الحديث رقم (٩٦٦٣)، وهذا الطريق عند مسلم برقم (٦٦).\n(^٥) وصله مسلم عن محمد بن المثنى، حدثنا وهب بن جرير، حدثنا هشام، به، برقم (٦٦ / الثانية).\n(^٦) هو عبد الله بن عمرو بن أبي الحجاج -واسمه: ميسرة-، التميمي المنقري مولاهم، المقعد، البصري، ت (٢٢٤) هـ.\n(^٧) وصله الإسماعيلي وأبو نعيم في مستخرجيهما، من طريق موسى الجوني، عن محمد بن يحيى الذهلي.\nانظر: تغليق التعليق (٤/ ٣٨٤ / حديث رقم ٥٠٠٧).","vol":"17","page":405},{"text":"<span data-type='title' id=toc-1269>بيان رقية القَرْحَة (^١)، والوجع، والجراح، ومعالجتها</span>\n_________\n(^١) القرحة: واحدة القَرْح والقُرُوح، والقَرح -بفتح القاف وبضمها- لغتان وهي: عض السلاح ونحوه، مما يجرح البدن، ومما يخرج بالبدن، أو القرح -بالفتح- الآثار، وبالضم: الألمُ، يقال: به قُرحٌ من قَرح، أي أَلَمٌ من جراحة، وقال الفراء: القرح، مثل الجَهد والجُهد، والوَجْد والوُجْد. انظر: تاج العروس (مادة: قرح).","vol":"17","page":407},{"text":"٩٦٧٢ - حدثنا محمد بن إسماعيل الأحمسي، قال: حدثنا سفيان ابن عيينة (^١)، عن عبد ربه بن سعيد، عن عمرة (^٢)، عن عائشة، عن النبي ﷺ قال: \"تربة أرضنا (^٣)، بريقة بعضنا، يُشفَى (^٤) سقيمنا\n⦗٤٠٨⦘ بإذن ربنا\" (^٥).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) بنت عبد الرحمن بن سعد بن زرارة، الأنصارية، المدنية.\n(^٣) قال النووي: \"قال جمهور العلماء: المراد بأرضنا: جملة الأرض. وقيل: أرض المدينة خاصة؛ لبركتها\". اهـ. والقول الثاني فيه نظر -كما قال ابن حجر والعيني- إذ لا دليل عليه. انظر: شرح النووي (١٤/ ٤٠٤)، وفتح الباري (١٠/ ٢٠٨)، وعمدة القاري (١٧/ ٤٠٨)، والأحاديث الواردة في فضائل المدينة (٦٣٩).\n(^٤) هكذا مضبوطة بالشكل في نسخة (ل)، وفي الأصل ونسخة (هـ) مرسومة بالألف الطويلة: دلالة على أنها مبنية للمجهول.\nقال ابن حجر: قوله: (يشفى سقيمنا) ضبط بالوجهين: بضم أوله على البناء للمجهول، وسقيمنا بالرفع. وبفتح أوله على أن الفاعل مقدر، وسقيمنا بالنصب على المفعولية. الفتح (١٠/ ٢٠٨).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب، استحباب الرقية من العين والنملة والحمة والنظرة (٤/ ١٧٢٤ / حديث رقم ٥٤).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب رقية النبي ﷺ (١٠/ ٢٠٦/ حديث رقم ٥٧٤٥ و٥٧٤٦).\nفوائد الاستخراج: بيان مهمل وهو سفيان.","vol":"17","page":407},{"text":"٩٦٧٣ - حدثنا محمد [¬*] بن رجاء، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا عبد ربه بن سعيد، عن عمرة بنت عبد الرحمن، عن عائشة: أن رسول الله ﷺ كان إذا اشتكى الإنسان الشيء منه، أو كانت به قَرْحَة أو جَرْح، قال النبي ﷺ بأصبعه هكذا، ووضع الحميدي (^٢) سبابته بالأرض، ثم رفعها، ثم قال: \"بسم الله، تربة أرضنا، بريقة بعضنا، يُشفَى سقيمنا بإذن ربنا\" (^٣).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) في صحيح مسلم: سفيان.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٧٢).\nفوائد الاستخراج: بيان مهمل، وهو عمرة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوع، والنسخة الخطية كوبريللو (٥/ ق ٤٩/ ب): (محمد)، وصوابها: عمار، كما في نسخة فيض الله (٨/ ق ١/ ب)، وانظر: إتحاف المهرة (٢٣١٩٦)، وعمار بن رجاء هو الذي يروي عن الحميدي، كما في الأحاديث التالية: (٩٢٦، ٩٦٩، ١٠٤٧، ١٠٧٤، ١٥١٣، ١٦٧٩، ٢٢٧٥، ٤٨٦٥، ٦٢٥٥، ٨٣٧٦، ٩٥٠٤، ٩٦٠٤، ١٠٣٠٤، ١٠٦٣٠، ١٢١٣٩، ١٢٦٧٨).","vol":"17","page":408},{"text":"٩٦٧٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)،\n⦗٤٠٩⦘ قال: أخبرني يونس بن يزيد، عن ابن شهاب، [قال:] (^٢) أخبرني نافع ابن جبير بن مطعم، عن عثمان بن أبي العاص الثقفي: أنه شكا إلى رسول الله ﷺ وجعا يجده في جسده منذ أسلم، فقال له رسول الله: ﷺ \"ضع (^٣) يدك على الذي تَأَلَّمَ (^٤) من جسدك وقل: بسم الله ثلاثًا، وقل سبع مرات: أعوذ بالله وقدرته من شر ما أجد وأحاذر\" (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): دع.\n(^٤) النقط من النسخ الخطية، والشكل من صحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب وضع اليد على موضع الألم، مع الدعاء (٤/ ١٧٢٨ / حديث رقم ٦٧).\nفوائد الاستخراج: بيان مهمل، وهو يونس.","vol":"17","page":408},{"text":"٩٦٧٥ - حدثنا أَبو الحسن الميموني، قال: حدثنا أحمد بن شبيب، قال: حدثنا أبي، عن يونس (^١)، قال: حدثنا ابن شهاب: أن نافع ابن جبير بن مطعم -من بني نوفل-، أخبره عن عثمان بن أبي العاص، بمثله: \"أعوذ بعزة الله وقدرته، من شر ما أجد وأحاذر\" (^٢).\n_________\n(^١) يونس هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٧٤).\nفوائد الاستخراج:\n- زيادة: (من بني نوفل). =\n⦗٤١٠⦘ = - زيادة: (أعوذ بعزة الله)، وفي صحيح مسلم: (أعوذ بالله).","vol":"17","page":409},{"text":"٩٦٧٦ - حدثنا محمد بن عبد الملك [الدقيقي] (^١)، والصغاني، قالا: حدثنا يزيد بن هارون، قال: أخبرنا الجريري (^٢)، عن أبي العلاء بن الشخّير، أن عثمان بن أبي العاص جاء إلى النبي ﷺ فقال: يا رسول الله، إن الشيطان قد حال بيني وبين صلاتي وقراءتي، فلبّس علي صلاتي وقراءتي، فقال رسول الله: ﷺ \"ذاك شيطان يقال له: خِنْزَبٌ (^٣)، فإذا حسسته فاتفل على (^٤) يسارك ثلاثًا (^٥)، وتعوذ بالله منه\". قال عثمان: ففعلت ذلك، فأذهبه الله عني.\nقال الصغاني: \"فانفث\" (^٦).\n⦗٤١١⦘ كذا رواه عبد الأعلى (^٧)، عن الجريري، سواء (^٨).\n_________\n(^١) من نسخة (ل).\n(^٢) الجريري هو موضع الالتقاء.\n(^٣) قال النووي: وأما (خنزب) فبخاء معجمة مكسورة، ثم نون ساكنة، ثم زاي مكسورة ومفتوحة. ويقال أيضًا: بفتح الخاء والزاي. ويقال أيضًا: بضم الخاء وفتح الزاي، حكاه ابن الأثير في النهاية في غريب الحديث (٢/ ٨٣)، وهو غريب. اهـ. شرح النووي (١٤/ ٤١١).\n(^٤) في نسخة (ل): (عن).\n(^٥) كلمة: (ثلاثا) ساقطة من نسخة (ل).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب التعوذ من شيطان الوسوسة في الصلاة (٤/ ١٧٢٨، ١٧٢٩/ حديث رقم ٦٨). =\n⦗٤١١⦘ = فوائد الاستخراج:\n- بيان مهمل، وهو أَبو العلاء، بأنه ابن الشخير.\n- زيادة لفظ: \"فانفث\".\n(^٧) هو ابن عبد الأعلى، البصري، السامي.\n(^٨) هذا المعلق وصله مسلم في صحيحه، عن عبد الأعلى، به. برقم (٦٨) من كتاب السلام وهذا المعلق ساقط من نسخة (ل).","vol":"17","page":410},{"text":"٩٦٧٧ - حدثنا عبد الرحمن بن محمد بن منصور أَبو سعيد البصري، حدثنا سالم بن نوح (^١)، عن الجريري، عن أبي العلاء، عن عثمان ابن أبي العاص، قال: قلت: يا رسول الله، إن الشيطان يدخل بيني وبين صلاتي وقراءتي، قال: \"ذاك شيطان يقال له: خِنْزَبٌ، فإذا حسسته (^٢)، فتعوذ بالله منه، واتفل عن يسارك ثلاثًا\"، قال: ففعلت، فأذهبه الله عني (^٣).\n_________\n(^١) سالم بن نوح هو موضع الالتقاء.\n(^٢) في نسخة (ل): أحسسته.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٧٦)، وهذا الطريق عند مسلم برقم (٦٨/ الثانية).\nفوائد الاستخراج:\n- ذكر متن رواية سالم بن نوح.\n- ذكر عبد الرحمن بن محمد في روايته عن سالم بن نوح: (ثلاثا)، بينما محمد بن المثنى في روايته عن سالم بن نوح لم يذكر: (ثلاثا)، كما ذكر مسلم.","vol":"17","page":411},{"text":"٩٦٧٨ - حدثنا أَبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن الجريري، عن يزيد بن عبد الله بن الشخير، عن عثمان ابن أبي العاص قال: قلت: يا رسول الله، حال الشيطان بيني وبين صلاتي وقراءتي، فقال: \"ذاك شيطان يقال له: خِنْزَبٌ، فإذا حسست ذلك، فتعوّذ بالله، واتفل عن يسارك ثلاثا\" (^٢).\n_________\n(^١) الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٧٦)، وهذا الطريق عند مسلم برقم (٦٨ / الثالثة).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية عبد الأعلى بن يزيد، وسالم بن نوح، وأبي أسامة.","vol":"17","page":412},{"text":"٩٦٧٩ - حدثنا محمد بن إسحاق البَكَّائِي (^١)، ومحمد بن إسحاق الصغاني، قالا: حدثنا يعلى بن عبيد، قال: حدثنا سفيان (^٢)، عن سعيد\n⦗٤١٣⦘ ابن إياس الجريري، عن يزيد بن عبد الله بن الشخّير، عن عثمان ابن أبي العاص الثقفي: أنه أتى رسول الله ﷺ، فقال: يا رسول الله، إن الشيطان حال بيني وبين صلاتي وقراءتي، فقال: \"ذاك شيطان يقال له: خنزب، فإذا حسسته (^٣)، فتعوذ بالله منه، واتفل عن يسارك ثلاثًا\" (^٤).\n_________\n(^١) العامري، أَبو بكر، الكوفي، ت (٢٦٤) هـ. اسم جده: عون، ويقال: خلف.\nذكره ابن حبان في ثقاته.\nوقال الذهبي: وثق.\nوقال ابن حجر: صدوق.\nانظر: الثقات (٩/ ١٢٥)، والكاشف (٣/ ١٧/ ترجمة ٤٧٨٦)، وتقريب التهذيب (٨٢٤ / ترجمة ٥٧٥٩).\n(^٢) الثوري هو موضع الالتقاء.\n(^٣) في نسختي (ل)، (ح): حسست.\n(^٤) تقدم تخريجه، وتقدم ذكر فوائد الاستخراج، انظر الحديث رقم (٩٦٧٦) ورقم (٩٦٧٨).","vol":"17","page":412},{"text":"<span data-type='title' id=toc-1270>[بيان] الخبر المبين أن لكل داء دواء، والدليل على أن العلة (^١) إذا عولجت بذلك الدواء، برأ صاحبها]</span> (^٢)\n_________\n(^١) في نسخة (ل): وأنه إذا عولج.\n(^٢) هذا العنوان زيادة من نسختي ل، هـ، وعليه في نسخة (هـ) إشارة (لا- إلى).","vol":"17","page":414},{"text":"٩٦٨٠ - [حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، عن عبد ربه بن سعيد، عن أبي الزبير، عن جابر، عن رسول الله ﷺ أنه قال: \"لكل داء دواء، فإذا أصيب دواء الداء برأ بإذن الله] (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٢٩ / حديث رقم ٦٩).\nتنبيه: هذا الحديث زيادة من نسخة (ح)، وعليه إشارة (لا- إلى)، ومكتوب في الحاشية ما حاصله: (هذا الحديث ليس في أصل أبي المظفر).","vol":"17","page":414},{"text":"<span data-type='title' id=toc-1271>بيان الترغيب في الحجامة، وأنها شفاء من الجراح وغيره وأن الكي دواء، وكراهيته </span>(^١)\n_________\n(^١) عنوان الباب ساقط من نسخة (ل).","vol":"17","page":415},{"text":"٩٦٨١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، ح (^١).\nوحدثنا بحر بن نصر [الخولاني] (^٢)، قال حدثنا ابن وهب (^٣)، أخبرني عمرو بن الحارث: أن بكير بن عبد الله حدثه، أن عاصم بن عمر بن قتادة حدثه، أن جابر بن عبد الله عادَ المُقَنَّعَ (^٤)، ثم قال: لا أخرج حتى تحتجم، فإني سمعت رسول الله ﷺ يقول: \"إن فيه شفاء\" (^٥).\n_________\n(^١) في نسخة (ل): حدثنا يونس بن عبد الأعلى، وبحر بن نصر الخولاني، قالا: حدثنا ابن وهب.\n(^٢) من نسخة (ل).\n(^٣) ابن وهب هو موضع الالتقاء.\n(^٤) (بقاف ونون ثقيلة مفتوحة، هو ابن سنان، تابعي لا أعرفه إلا في هذا الحديث). فتح الباري (١٠/ ١٥١، ١٥٢).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٢٩ / حديث رقم ٧٠).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب الحجامة من الداء (١٠/ ١٥٠/ حديث رقم ٥٦٩٧) وأطرافه في (٥٦٨٣، ٥٧٠٢، ٥٧٠٤).\nفوائد الاستخراج: بيان مهملين، وهما: عمرو، وبكير.","vol":"17","page":415},{"text":"٩٦٨٢ - حدثنا الصائغ [بمكة] (^١)، قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: و(^٢) أخبرني عمرو [بن الحارث] (^٣)، أن بكيرًا حدثه، عن عاصم بن عمر بن قتادة، حدثه أن جابر بن عبد الله قال: سمعت رسول الله ﷺ يقول: \"إن فيه شفاء\" يعني الحجامة (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) حرف الواو ساقط من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٨٠).","vol":"17","page":416},{"text":"٩٦٨٣ - حدثنا العباس بن الفضل الأسفاطي البصري بواسط، قال حدثنا: أَبو الوليد، قال: حدثنا عبد الرحمن بن سليمان بن الغَسِيْل (^١)، عن عاصم بن عمر بن قتادة، قال: أتانا جابر بن عبد الله إلى بيتنا، فحدثنا\n⦗٤١٧⦘ أن رسول الله ﷺ، قال (^٢): \"إن كان [في]، (^٣) شيء من أدويتكم، أو ما تداوون به، خير، فشرطة مِحْجَم، أو شربة عسل، أو لَذْعَةٌ بنار، توافق داء، وما أحب أن أكتوي\" (^٤).\n_________\n(^١) عبد الرحمن بن سليمان بن الغسيل هو موضع الالتقاء.\nوالغسيل -بفتح الغين المعجمة، وكسر السين المهملة، وسكون المثناة من تحت، ثم لام- هو حنظلة بن أبي عامر، الأوسي، الأنصاري، استشهد بأحد وهو جُنُب فغسلته الملائكة؛ فقيل له: الغسيل، وهو جد جد عبد الرحمن؛ فهو ابن سليمان بن عبد الرحمن بن عبد الله بن حنظلة.\nانظر: الإكمال لابن ماكولا (٦/ ٢٠٨)، وتوضيح المشتبه (٦/ ٤٢٨)، وفتح الباري (١٠/ ١٤٠).\n(^٢) في الأصل: (فقال). والتصويب من نسختي (ل)، (هـ).\n(^٣) من نسختي (ل)، (هـ).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٨٠)، وهذا الطريق عند مسلم برقم (٧١).\nفوائد الاستخراج:\n- بيان متفق ومفترق، وهو عبد الرحمن بن سليمان.\n- زيادة لفظ: \"توافق داء\".","vol":"17","page":416},{"text":"٩٦٨٤ - حدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا الوليد بن القاسم الهَمْدَاني، قال: حدثنا عبد الرحمن بن سليمان ابن الغسيل (^١)، عن (^٢) عاصم بن عمر بن قتادة، قال: أتانا جابر بن عبد الله إلى بيتنا، فحدثنا أن رسول الله قال: \"إن كان في شيء من أدويتكم، أو ما تداوون به [خير] (^٣)، فشرطة مِحْجَم، أو شربة عسل، أو لَذْعَةٌ بنار، توافق داء، وما أحب أن أكتوي\" (^٤).\n_________\n(^١) عبد الرحمن بن سليمان بن الغسيل هو موضع الالتقاء.\n(^٢) في نسخة (ل): (قال: أخبرني).\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، وذكر فوائد الاستخراج، انظر الحديث رقم (٩٦٨٢)، (٩٦٨٣). =\n⦗٤١٨⦘ = تنبيه: لفظ أول الحديث في نسخة (ل): سمعت جابر بن عبد الله يقول: سمعت النبي ﷺ يقول: \"إن يك في شيء من أدويتكم خير، … \".","vol":"17","page":417},{"text":"٩٦٨٥ - حدثنا الصائغ بمكة، قال: حدثنا أَبو نعيم، قال حدثنا ابن الغسيل (^١)، عن عاصم بن عمر بن قتادة، قال: سمعت جابر ابن عبد الله، يقول: سمعت النبي ﷺ يقول: \"إن كان في شيء من أدويتكم خير، ففي شرطة محجم، أو شربة عسل، أو لذعة بنار، توافق داء، وما أحب أن أكتوي\" (^٢).\n[ذكر مسلم بن الحجاج، عن نصر بن علي، حدثني أبي (^٣)، حدثنا عبد الرحمن بن سليمان، عن عاصم بن عمر بن قتادة، قال: جاءنا جابر بن عبد الله في أهلنا، ورجل (^٤) يشتكي بخُرَاج (^٥)، فقال: ما تشتكي؟ قال: خُرَاجٌ قد شق عليّ. قال: يا غلام ائتني بحجام. وذكر الحديث] (^٦).\n_________\n(^١) ابن الغسيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٨٢).\n(^٣) هو علي بن نصر بن علي، الجهضمي.\n(^٤) هو المقنع، تقدم في الحديث رقم (٩٦٨١).\n(^٥) خُراج: على وزن غراب، وهو ورم يخرج من البدن من ذاته، أو: ورم قرح يخرج بدابة أو غيرها من الحيوان- وقال صاحب القاموس: هو القروح.\nانظر: لسان العرب (٢/ ١١٢٦)، والقاموس (٢/ ٣٢).\n(^٦) من نسخة (ل). وتقدم تخريجه، انظر الحديث رقم (٩٦٨٢).","vol":"17","page":418},{"text":"<span data-type='title' id=toc-1272>بيان الإباحة للحجام أخذ الأجرة على الحجامة، والسُنة في السعوط (^١)، وبيان الإباحة أن يحجم (^٢) الرجل المرأة، إذا كان منها بسبيل، أو (^٣) يحجمها الغلام الذي لم يحتلم</span>\n_________\n(^١) السعوط -بالفتح كصبور- اسم الدواء الذي يوضع في الأنف.\nانظر: النهاية (٢/ ٣٦٨)، ومختار الصحاح (٢٩٩)، والقاموس (٢/ ٥٦٦).\n(^٢) في نسخة (ح): أن يحتجم.\n(^٣) في نسخة (ل): (و)، بدل (أو).","vol":"17","page":419},{"text":"٩٦٨٦ - حدثنا الصغاني، وابن (^١) الفَرَج الأزرق البغدادي (^٢)، قالا: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب (^٣)، عن ابن طاووس، عن أبيه، عن ابن عباس: أن النبي ﷺ احتجم، وأعطى الحجام (^٤)\n⦗٤٢٠⦘ أجره، واستعط (^٥) (^٦).\n_________\n(^١) في نسخة (ل): (أَبو)، ولعله خطأ من الناسخ.\n(^٢) هو محمد بن الفرج بن محمود، البغدادي، أَبو بكر، الأزرق، ت (٢٨٢ هـ).\n(^٣) وهيب هو موضع الالتقاء.\n(^٤) هو أَبو طيبة، كما سيأتي في الحديث رقم (٩٧٢٧)، وأبو طيبة هو بطاء مهملة مفتوحة، ثم ياء مثناة تحت، ثم باء موحدة. وهو عبد لبني بياضة، اسمه: نافع على الصحيح.\nانظر: شرح النووي (١٠/ ٤٨٦)، وفتح الباري (٤/ ٤٥٩) و(١٠/ ١٥١)، والإصابة (٧/ ١١١، ١١٢) ترجمة ٦٧٥).\n(^٥) استعط: أدخل الدواء في أنفه.\nوقد بين ابن حجر كيفية الاستعاط، فقال: وهو أن يستلقي على ظهره، ويجعل بين كتفيه ما يرفعهما لينحدر رأسه، ويقطر في أنفه ماء أو دهن فيه دواء مفرد أو مركب ليتمكن بذلك من الوصول إلى دماغه، لاستخراج ما فيه من الداء بالعُطاس. اهـ. الفتح (١٠/ ١٤٧).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل دواء، واستحباب التداوي (٤/ ١٧٢٩/ حديث رقم ٧٦).\nوأخرجه البخاري في صحيحه: كتاب الطب، باب السعوط (١٠/ ١٤٧/ حديث رقم ٥٦٩١). وأطرافه في (٢١٠٣، ٢٢٧٨، ٢٢٧٩).","vol":"17","page":419},{"text":"٩٦٨٧ - حدثنا يونس بن عبد الأعلى، قال: حدثنا يحيى بن حسان، قال: حدثنا وهيب (^١) بن خالد، بإسناده: أن النبي ﷺ احتجم، وأعطى الحجام أجره، واستعط (^٢).\n_________\n(^١) وهيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٨٦).","vol":"17","page":420},{"text":"٩٦٨٨ - حدثنا سعدان بن نصر، وعباس الدوري، قالا: حدثنا محمد بن عبيد، ح.\nوحدثنا أَبو زرعة الرازي، وأبو العباس الغزي، والسري بن يحيى،\n⦗٤٢١⦘ والحسين بن الحكَم الحِبَري (^١)، قالوا (^٢): حدثنا أَبو نعيم، ح.\nوحدثنا السري بن يحيى [أيضا] (^٣)، قال: حدثنا يعلى بن عبيد، قالوا: حدثنا مسعر (^٤)، عن عمرو بن عامر، قال: سمعت أنسا يقول: كان رسول الله ﷺ يحتجم، ولم يكن يظلم أحدًا أجره (^٥).\n_________\n(^١) (الحبري) -بكسر الحاء المهملة، وفتح الباء الموحدة من تحت، والراء المهملة- نسبة إلى ثياب يقال لها: الحبرة. انظر: الأنساب (٢/ ١٦٧).\n(^٢) في الأصل ونسخة (هـ): (قالا). والتصويب من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) مسعر هو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣١/ حديث رقم ٧٧).\nوأخرجه البخاري في صحيحه -كتاب الإجارة، باب خراج الحجام (٤/ ٤٥٨ / حديث رقم ٢٢٨٠).","vol":"17","page":420},{"text":"٩٦٨٩ - حدثنا أَبو بكر محمد بن عبد الرحمن الجعفي، قال: حدثنا أَبو أسامة، قال: حدثنا سفيان الثوري، عن عمرو بن عامر الأنصاري (^١)، قال: سمعت أنس بن مالك يقول: احتجم رسول الله ﷺ، ولم يكن يظلم أحدًا أجره (^٢).\n_________\n(^١) عمرو بن عامر الأنصاري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٨٨).","vol":"17","page":421},{"text":"٩٦٩٠ - حدثنا عيسى بن أحمد العسقلاني، قال: حدثنا يونس ابن محمد، ح.\nوحدثنا أَبو الأحوص صاحبنا (^١)، قال: حدثنا قتيبة (^٢)، قالا: حدثنا الليث بن سعد، عن أبي الزبير، عن جابر: أن أم سلمة استأذنت رسول الله ﷺ في الحجامة، فأمر النبي ﷺ أبا طيبة أن يحجمها قال: حسبنا أنه قال: كان أخاها من الرضاعة، أو غلامًا لم يحتلم (^٣).\n_________\n(^١) إسماعيل بن إبراهيم الإسفراييني.\n(^٢) قتيبة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣٠ / حديث رقم ٧٢).","vol":"17","page":422},{"text":"٩٦٩١ - ز- حدثنا أَبو عبيد [¬*] الوراق، قال: حدثنا أَبو داوود، قال: حدثنا هشام الدستوائي، عن أبي الزبير، عن جابر: أن النبي ﷺ احتجم من وَثي (^١)، كان\n⦗٤٢٣⦘ بظهره أو بوَرِكِه (^٢) (^٣).\n_________\n(^١) هكذا صورتها في النسخ الخطية، وقال الجوهري في الصحاح: \"أصابه وثء، والعامة تقول: وثي، وهو أن يصيب العظم وصمٌ لا يبلغ كسره\"، وقال في تاج العروس: \"الوثء -بالفتح- والوثاء -بالمد- وصمٌ يصيب اللحم ولكن لا يبلغ العظم، فيرِمُ .. أو هو توجُّع في العظم بلا كسر، أو هو الفكُّ: وهو انفراج المفاصل وتزلزُلها وخروج بعضها عن بعض\".\nانظر: الصحاح للجوهري، وتاج العروس (مادة: وثء).\n(^٢) الوَرِك -ككتف-: ما فوق الفخذ -زاد ابن فارس: من مؤخر الإنسان- وهي مؤنثة.\nانظر: مقاييس اللغة (٦/ ١٠٣)، والنهاية (٥/ ١٧٦)، والقاموس (٤/ ٦٠١).\n(^٣) رجاله ثقات، وأبو الزبير لم يصرح بالسماع فيما وقفت عليه من طرق. والحديث في مسند أبي داوود الطيالسي (ص ٢٤١ / حديث رقم (١٧٤٧)، وأخرجه أَبو داوود في سننه -كتاب الطب، باب متى تستحب الحجامة (٤/ ١٩٧/ حديث رقم ٣٨٦٣)، والنسائي- في الكبرى (تحفة الأشراف ٢/ ٣٥١/ حديث رقم ٢٩٧٨)، وأحمد (٣/ ٣٠٥، ٣٥٧، ٣٨٢)، وابن خزيمة في صحيحه (٤/ ١٨٧، ١٨٨/ حديث رقم ٢٦٦٠). كلهم من طريق هشام الدستوائي به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو عبيد)، وصوابه: (أبو عبيد الله)، وهو على الصواب في نسخة كوبريللو (٥/ ق ٥١/ أ)، (١٠/ ق ٦٧/ ب)، ونسخة فيض الله (٨/ ق ٤/ أ)، وهو كذلك على الصواب في إتحاف المهرة (٣٦٦٤)، وقد تكرر الخطأ نفسه في الحديث (٢٠٢٥).","vol":"17","page":422},{"text":"<span data-type='title' id=toc-1273>بيان إباحة الفصد، والأخبار المبيحة للكي</span>","vol":"17","page":424},{"text":"٩٦٩٢ - حدثنا سعدان بن نصر، وعلي بن حرب الطائي، قالا: حدثنا أَبو معاوية (^١)، قال: حدثنا الأعمش، عن أبي سفيان، عن جابر قال: بعث النبي ﷺ إلى أبي بن كعب طبيبا (^٢)، فقطع منه عرقًا، ثم كواه عليه (^٣).\n_________\n(^١) أَبو معاوية هو موضع الالتقاء.\n(^٢) لم أقف على من بينه.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣٠/ حديث رقم ٧٣).","vol":"17","page":424},{"text":"٩٦٩٣ - حدثنا علي بن حرب، والصغاني، قالا: حدثنا يعلى ابن عبيد، قال: حدثنا الأعمش (^١)، عن أبي سفيان، عن جابر قال: مرض أبي بن كعب، فأرسل إليه النبي ﷺ طبيبًا، فكواه على أكحله (^٢) (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) الأكحل: عرق في وسط الذراع يكثر فصده.\nالنهاية لابن الأثير (٤/ ١٥٤).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢).\nفوائد الاستخراج: بيان العرق الذي كوى.","vol":"17","page":424},{"text":"٩٦٩٤ - حدثنا ابن عَفان، قال: حدثنا ابن نمير، قال: حدثنا\n⦗٤٢٥⦘ الأعمش (^١)، عن أبي سفيان، عن جابر، قال: اشتكى أبي بن كعب، فبعث رسُول الله ﷺ طبيبًا، فكواه (^٢) في أكحله (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) في نسخة (ل): وكواه.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢).","vol":"17","page":424},{"text":"٩٦٩٥ - حدثنا الصومعي، قال: حدثنا عمر بن حفص، قال: حدثنا أبي، عن الأعمش (^١)، عن أبي سفيان، عن جابر، قال: شكى أبي بن كعب فبعث النبي ﷺ طبيبا، فقطع عرقه الأكحل وكواه (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢).","vol":"17","page":425},{"text":"٩٦٩٦ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثني محمد بن جعفر (^١)، ح.\nوحدثنا ابن (^٢) المثنى، قال: حدثني أبي (^٣)، قال: حدثني أبي (^٤)، قالا: حدثنا شعبة (^٥)، عن سليمان، قال: سمعت أبا سفيان، قال: سمعت\n⦗٤٢٦⦘ جابر بن عبد الله قال: رمي أبي بن كعب على أكحله يوم الأحزاب، فكواه رسول الله ﷺ (^٦).\nوقال معاذ بن معاذ، عن أبي سفيان، عن جابر بن عبد الله، قال: أصاب أبي بن كعب [سهم] (^٧) يوم الأحزاب، فكواه النبي ﷺ.\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء.\n(^٢) في نسخة (ل): (أَبو).\n(^٣) هو المثنى بن معاذ بن معاذ، العنبري، أَبو الحسن، البصري، ت (٢٢٨ هـ).\n(^٤) هو معاذ بن معاذ بن نصر، العنبري، أَبو المثنى، البصري، القاضي، ت (١٩٦) هـ.\n(^٥) شعبة هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢)، وهذا الطريق عند مسلم برقم (٧٤).\n(^٧) من نسختي (ل)، (هـ).","vol":"17","page":425},{"text":"٩٦٩٧ - حدثنا عباس الدوري، قال: حدثنا قبيصة، قال: حدثنا سفيان الثوري (^١)، عن الأعمش، عن أَبي سفيان، عن جابر، قال: رمي أَبي بن كعب على أكحله، فكواه رسول الله ﷺ (^٢).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢).\nفوائد الاستخراج:\n- بيان المهمل وهو سفيان.\n- ذكر متن رواية سفيان الثوري، ومسلم ساق إسنادها، ونبه على أنه ليس فيها: (فقطع منه عرقا).","vol":"17","page":426},{"text":"٩٦٩٨ - حدثنا الصغاني، قال: حدثنا الحسن بن موسى الأشيب، قال: أخبرنا زهير (^١)، عن أبي الزبير، عن جابر، قال: رُمِيَ سعد بن معاذ في\n⦗٤٢٧⦘ أبجله (^٢)، فحَسَمه (^٣) رسول الله ﷺ بيده بمشقص، ثم ورمت، فحسَمه النبي ﷺ (^٤).\n_________\n(^١) زهير هو موضع الالتقاء.\n(^٢) في نسخة (ل): (أكحله).\nوالأبحل: عرق في باطن الذراع. وهو من الفرس والبعير بمنزلة الأكحل من الإنسان.\nوقيل: هو عرق غليظ في الرِّجْل. النهاية (١/ ٩٨).\n(^٣) حَسمه: أي: قطع الدم عنه بالكي. والحسم أصله: القطع. وحسمت الجرح: إذا قطعت الدم الجاري منه بالكي. انظر غريب الحديث للهروي (٢/ ٢٥٧، ٢٥٨)، والنهاية (١/ ٣٨٦)، وجامع الأصول (٧/ ٥٤٧).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢)، وهذا الطريق عند مسلم برقم (٧٥).","vol":"17","page":426},{"text":"٩٦٩٩ - حدثنا الحارث بن أبي أسامة، قال: حدثنا يونس ابن محمد، قال: حدثنا الليث بن سعد، عن أبي الزبير (^١)، عن جابر، قال: رمي -يعني سعد- يوم الأحزاب، فقطعوا أبجله، فحسمه رسول الله ﷺ بالنار، فانتفخت يده، فنزفه [فحسمه] (^٢)، فلما رأى ذلك قال: اللهم لا تخرج نفسي حتى تقر عيني من بني قريظة، فاستمسك (^٣) عرقه، فما قطر قطرة حتى نزلوا على حكم سعد بن معاذ، فأرسل إليهم، فحكم أن\n⦗٤٢٨⦘ تقتل رجالهم، وتستحيا نساؤهم وذراريهم يستعين بهم المسلمون، فقال رسول الله: ﷺ \"حُكم الله ﷿ فيهم\"، وكانوا أربعمائة، فلما فرغ من قتلهم انفتق عرقه، فمات (^٤).\n_________\n(^١) أَبو الزبير هو موضع الالتقاء.\n(^٢) من نسختي ل، هـ.\n(^٣) في الأصل: واستمسك، والذي أثبته من نسختي (ل)، (هـ)، وهو أولى.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٦٩٢).\nفوائد الاستخراج:\n- إيراد الحديث من طريق الليث بن سعد، وبذلك تزول شبهة عنعنة أبي الزبير، ويعلم أن عنعنة المدلسين في الصحيحين متصلة.\n- إيراد قصة سعد بن معاذ مع جرحه ومع اليهود.","vol":"17","page":427},{"text":"<span data-type='title' id=toc-1274>بيان صُعوبة (^١) الحمى وشدتها على الذي تصيبه، ومعالجتها، ودوائها</span>\n_________\n(^١) في الأصل ونسخة (هـ): (صعوبة) بفتحة على الصاد، والصواب بالضم. انظر: لسان العرب (٤/ ٢٤٤٤).","vol":"17","page":429},{"text":"٩٧٠٠ - حدثنا أَبو أمية، قال: حدثنا علي بن المديني، قال: حدثنا يحيى القطان (^١)، عن عبيد الله بن عمر، [قال] (^٢) أخبرني نافع، عن ابن عمر، عن النبي ﷺ قال: \"الحمى من فَيْح (^٣) جهنم، فأبردوها بالماء\" (^٤).\n_________\n(^١) يحيى القطان هو موضع الالتقاء.\n(^٢) زيادة من نسخة (ل).\n(^٣) الفيح -بفتح الفاء وسكون التحتانية بعدها مهملة-: سطوع الحر وفورانه. ويقال بالواو (فوح) - النهاية (٣/ ٤٨٤)، وفتح الباري (١٠/ ١٧٤).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣١/ حديث رقم ٧٨).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب صفة النار، وأنها مخلوقة (٦/ ٣٣٠ / حديث رقم ٣٢٦٤)، وطرفه في: (٥٧٢٣).\nفوائد الاستخراج: بيان المتفق والمفترق، وهو يحيى بن سعيد.","vol":"17","page":429},{"text":"٩٧٠١ - حدثنا ابن أبي الدنيا، قال: حدثنا القواريري، قال: حدثنا يحيى بن سعيد (^١)، بإسناده، مثله (^٢).\n_________\n(^١) يحيى بن سعيد القطان. هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠).","vol":"17","page":429},{"text":"٩٧٠٢ - حدثنا عباس الدوري، قال: حدثنا محمد بن عبد الله ابن نمير (^١)، قال: حدثنا أبي، قال: حدثنا عبيد الله، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إن شدة الحمى من فيح جهنم، فأبردوها بالماء\" (^٢).\n_________\n(^١) محمد بن عبد الله بن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠)، وهذا الطريق عند مسلم برقم: (٧٨ / الثانية).","vol":"17","page":430},{"text":"٩٧٠٣ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أن مالكًا أخبره، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"الحمى من فيح جهنم، فأطفؤها بالماء\". وكان ابن عمر يقول: اللهم اكشف عنا الرِّجْز (^٢) (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) الرجز والرجس: العذاب. الفائق (٢/ ٤٦).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠)، وهذا الطريق عند مسلم برقم (٧٩)، دون قوله: وكان ابن عمر … الخ.\nفوائد الاستخرج: زيادة دعاء ابن عمر.","vol":"17","page":430},{"text":"٩٧٠٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني عمر بن محمد (^١)، عن أبيه (^٢)، عن عبد الله بن عمر، قال: قال\n⦗٤٣١⦘ رسول الله: ﷺ \"إن الحمى من فيح جهنم، فأبردوها بالماء\" (^٣).\n_________\n(^١) عمر بن محمد هو موضع الالتقاء.\n(^٢) هو محمد بن زيد بن عبد الله بن عمر بن الخطاب.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠)، وهذا الطريق عند مسلم برقم (٨٠).","vol":"17","page":430},{"text":"٩٧٠٥ - حدثني محمد بن الليث المروزي، قال: حدثنا عَبْدَان (^١)، قال: حدثنا أبي (^٢)، عن شعبة (^٣)، عن عمر بن محمد العمري، عن أبيه، عن ابن عمر، عن النبي ﷺ قال: \"الحمى من فيح جهنم، فأطفئوها بالماء\"، أو \"أبردوها بالماء\" (^٤).\nرواه غندر، عن شعبة، بمثله (^٥).\n_________\n(^١) هو: عبد الله بن عثمان بن جبلة بن أبي رواد، العتكي، أَبو عبد الرحمن، المروزي، ت (٢٢١) هـ.\nوثقه أَبو رجاء محمد بن حمدويه، والذهبي، وابن حجر.\nوقال أحمد: ما بقيت الرحلة إلا لعبدان بخراسان.\nوقال أَبو عبد الله الحاكم: هو إمام بلده في الحديث.\nانظر: الثقات لابن حبان (٨/ ٣٥٢)، والسير (١٠/ ٢٧٠ - ٢٧٢/ ترجمة ٧١)، وتهذيب التهذيب (٥/ ٢٧٤ - ٢٧٥/ ترجمة ٥٣٥)، وتقريب التهذيب (٥٢٥، ٥٢٦ / ترجمة ٣٤٨٨).\n(^٢) هو عثمان بن جبلة بن أبي رواد، العتكي مولاهم، المروزي، ت (٢٠٠) هـ.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠)، وهذا الطريق عند مسلم برقم (٨٠).\n(^٥) وصله مسلم في صحيحه برقم (٨٠)، وانظر الإحالة السابقة.","vol":"17","page":431},{"text":"٩٧٠٦ - حدثنا الصغاني، قال: حدثنا عبيد الله بن عمر (^١)، قال: حدثنا يزيد بن زريع، عن عمر بن محمد (^٢)، عن أبيه، قال: سمعت ابن عمر، يقول: سمعت رسول الله ﷺ وذكر الوَعْك (^٣)، فقال: \"إذا وجدتم منها شيئًا، فأبردوها بالماء (^٤)، فإنما هو شيء من جهنم\" (^٥).\n_________\n(^١) ابن ميسرة، الجشمي مولاهم، القواريري، أَبو سعيد، البصري، نزيل بغداد، ت (٢٣٥) هـ.\n(^٢) عمر بن محمد هو موضع الالتقاء.\n(^٣) الوعك: الحمى. والموعوك: المحموم. المجموع المغيث (٣/ ٤٣٤).\n(^٤) إلى هذا الموضع يقف الحديث في نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٠٠).","vol":"17","page":432},{"text":"٩٧٠٧ - حدثنا عباس الدوري، قال: حدثنا محمد بن بُكَير (^١)، قال: حدثنا يزيد بن زريع، عن عمر بن محمد (^٢)، أن النبي ﷺ ذكر الوعك، فقال: \"إذا وجدتم منها شيئًا، فأبردوها بالماء\" (^٣).\n_________\n(^١) بالتصغير، ابن واصل، الحضرمي، البغدادي.\n(^٢) عمر بن محمد هو موضع الالتقاء. وعنده وقف بالإسناد في الأصل، ووضع عليه ضبة، ولعلها إشارة إلى الانقطاع الذي فيه، لكنه سبق موصولا في الطريق السابقة.\n(^٣) هذا الحديث ساقط من نسخة (ل)، وتقدم تخريجه، انظر الحديث رقم (٩٧٠٠).","vol":"17","page":432},{"text":"٩٧٠٨ - حدثنا أَبو الأزهر أحمد بن الأزهر، قال: حدثنا عبد الله ابن نمير (^١)، عن هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء بنت\n⦗٤٣٣⦘ أبي بكر، أنها كانت إذا أوتيت (^٢) بالمرأة لتدعُوَ لها، صبت الماء بينها وبين جَيْبِها (^٣)، وقالت: إن رسول الله ﷺ أمرنا أن نبردها بالماء وقال: \"إنها من فيح جهنم\" (^٤).\n_________\n(^١) عبد الله بن نمير هو موضع الالتقاء.\n(^٢) في نسخة (ل): (أتيت)، بدون الواو. وكلاهما جائز.\n(^٣) الجيب -بفتح الجيم وسكون التحتانية بعدها موحدة- هو جيب القميص، وهو ما ينفتح على النحر. وقال ابن حجر: هو ما يكون مفرجا من الثوب كالكم والطوق.\nانظر: مقاييس اللغة (١/ ٤٩٧)، والمصباح المنير (١١٥)، والفتح (١٠/ ١٧٨).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣٣/ حديث رقم ٨٢ / الطريق الثانية).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب الحمى من فيح جهنم (١٠/ ١٧٤/ حديث رقم ٥٧٢٤).\nفوائد الاستخراج: -ذكر متن رواية عبد الله بن نمير، ومسلم ساق إسنادها، وبين أن فيها: (صبت الماء بينها وبين جيبها).","vol":"17","page":432},{"text":"٩٧٠٩ - حدثنا يونس بن عبد الأعلى، ومحمد بن عبد الله ابن عبد الحكم، قالا: حدثنا أنس بن عياض، عن هشام بن عروة (^١)، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر أنها كانت إذا أوتيت (^٢) بالمرأة قد حمت تدعوَ لها، أخذت الماء، فصبته بينها وبين جيبها،\n⦗٤٣٤⦘ وقالت: إن رسول الله ﷺ كان يأمرنا أن نبردها بالماء (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (أتيت). وانظر الكلام عليها في التعليق على الحديث السابق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٠٨).","vol":"17","page":433},{"text":"٩٧١٠ - حدثنا الصغاني، قال: حدثنا عبد الله بن يوسف، قال: حدثنا مالك، بمثل (^١) حديث أنس بن عياض (^٢).\n_________\n(^١) في نسخة (ل): (بمثله). ولم يذكر ما بعده.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٠٨).","vol":"17","page":434},{"text":"٩٧١١ - حدثنا أَبو أمية، قال: حدثنا معاوية بن عمرو، ح.\nوحدثنا ابن أبي الدنيا، قال: حدثنا علي بن الجعد، قالا: حدثنا زهير بن معاوية، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: قال رسولُ الله ﷺ: \"الحُمَّى من فيح جهنم، فأبردوها بالماء\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء، واستحباب التداوي (٤/ ١٧٣٢ / حديث رقم ٨١).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب صفة النار وأنها مخلوقة (٦/ ٣٣٠ / حديث رقم ٣٢٦٣). وأطرافه في ٥٧٢٥).","vol":"17","page":434},{"text":"٩٧١٢ - حدثنا عباس الدوري، قال: حدثنا محمد بن عبد الله ابن نمير، قال: حدثنا أبي (^١)، عن هشام بن عروة، عن أبيه، عن عائشة، أن\n⦗٤٣٥⦘ النبي ﷺ قال: \"الحمى من فيح جهنم، فأبردوها بالماء\" (^٢).\n_________\n(^١) عبد الله بن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧١١).","vol":"17","page":434},{"text":"٩٧١٣ - حدثنا ابن أبي الدنيا، قال: حدثنا عبيد الله بن عمر، قال: حدثنا يحيى بن سعيد، عن هشام بن عروة (^١)، عن أبيه، قال: حدثتني عائشة، عن (^٢) النبي ﷺ قال: \"الحمى من فيح جهنم، فأبردوها بالماء (^٣) \".\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) في نسخة (ل): أن.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧١١).\nوهذا الحديث ساقط من نسخة (هـ)، ومكانه خرجة، لكن لم تظهر الحاشية لسوء التصوير، وبعده زيادة: (رواه عبدة، وعلي بن مسهر، وخالد بن الحارث هكذا)، وعليها إشارة (لا- إلى).\nورواية عبدة وخالد بن الحارث عند مسلم برقم (٨١ / الثانية).\nورواية علي بن مسهر لم أقف على من أخرجها.","vol":"17","page":435},{"text":"٩٧١٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، [قال] (^١) أخبرني سعيد بن عبد الرحمن الجُمَحِي، ومالك بن أنس، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، عن النبي ﷺ قال: \"إنما الحمى\n⦗٤٣٦⦘ من فيح جهنم، فأبردوها بالماء\" (^٣).\nرواه (^٤) محاضر، عن هشام بهذا (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧١١).\nفوائد الاستخراج: - زيادة لفظ: (إنما)، في أول الحديث.\n(^٤) في نسخة (ل): روى.\n(^٥) وصله عبد بن حميد في المنتخب (٣/ ٢٢٩ / حديث رقم ١٤٩٦)، فقد رواه عن محاضر، عن هشام به.","vol":"17","page":435},{"text":"٩٧١٥ - حدثنا الحارث بن أبي أسامة، وابن ديزِيل، قالا: حدثنا عفان، قال: حدثنا أَبو الأحوص (^١)، قال: حدثنا سعيد بن مسروق، عن عَبَايَة بن رِفَاعَة، عن رافع بن خَدِيج، قال: سمعت النبي ﷺ يقول: \"الحمى من فَوْرِ (^٢) جهنم، فأبردوها بالماء\" (^٣).\n_________\n(^١) أَبو الأحوص هو موضع الالتقاء.\n(^٢) هي بمعنى (فيح)، وقد تقدمت في الحديث رقم (٩٧١١).\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب لكل داء دواء (٤/ ١٧٣٣/ حديث رقم ٨٣). وأخرجه البخاري في صحيحه -كتاب الطب، باب الحمى من فيح جهنم (١٠/ ١٧٤/ حديث رقم ٥٧٢٦)، وطرفه في (٣٢٦٢).","vol":"17","page":436},{"text":"٩٧١٦ - حدثنا أَبو العباس الغزي، قال: حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن أبيه (^٢)، عن عَبَايَة بن رفَاعَة، عن رافع بن خَدِيج،\n⦗٤٣٧⦘ قال: قال رسول الله: ﷺ \"الحمى من فيح جهنم، أو: من فور جهنم، فأبردوها بالماء\" (^٣).\n_________\n(^١) الثوري -كما هو مصرح به في الحديث التالي- هو موضع الالتقاء.\n(^٢) سعيد بن مسروق الثوري.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧١٥). والشك الذي في الحديث ليس في صحيح مسلم.","vol":"17","page":436},{"text":"٩٧١٧ - حدثنا ابن أبي الدنيا، قال: حدثنا أَبو خيثمة، قال: حدثنا عبد الرحمن بن مهدي (^١)، عن سفيان الثوري، عن أبيه، عن عَبَايَة بن رِفَاعَة، قال: أخبرني رافع بن خَديج، قال: سمعت النبي ﷺ يقول: \"الحمى من فور جهنم، فأبردوها بالماء\" (^٢).\n[روى] (^٣) عبيد الله بن موسى، عن إسرائيل، عن سعيد ابن مسروق، بنحوه (^٤).\n_________\n(^١) عبد الرحمن بن مهدي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧١٥).\n(^٣) في الأصل: (أخرجه مسلم)، ووضع خرجة بعد لفظ (مسلم) وفي الحاشية كلمة لعلها: (سقط شيخ مسلم)، كلمة: (أخرجها مسلم …) ملحقة في نسخة (هـ) بخط مغاير للأصل. والتصويب من نسخة (ل)، ومسلم لم يخرج هذا الحديث من طريق عبيد الله بن موسى، عن إسرائيل.\n(^٤) لم أقف على من أخرجه من طريق عبيد الله بن موسى.","vol":"17","page":437},{"text":"<span data-type='title' id=toc-1275>باب ذكر الدليل على إباحة اللَّدود (^١)، وأنه علاج ذات الجنب،</span> والترغيب (^٢) في المعالجة بالقُسْطِ (^٣) الهندي (من\n_________\n(^١) اللدود -بفتح اللام، كصبور-: ما سقي الإنسان من أحد شقي الفم. وزاد النووي: أو يدخل هناك بإصبع وغيرها ويحنك به.\nانظر: غريب الحديث للهروي (١/ ٢٣٥)، وللحربي (١/ ٢٦٩)، وشرح النووي (٤/ ٤٢٠).\n(^٢) كلمة (الترغيب) ساقطة من نسخة (ل).\n(^٣) -بضم القاف، وسكون السين، وفيه لُغات: القُشط، والكُست، والكُسط، والكُسد، قال أَبو موسى المديني: القسط: العود الذي يتبخر به. وقيل هو طيب غيره. اهـ.\nوقال ابن الأثير: القسط: ضرب من الطيب. وقيل: هو العود. والقسط عُقَّار -على وزن رُمَّان- معروف في الأدوية، طيب الريح، تبخر به النفساء والأطفال.\nوقال النووي: القسط البحري هو العود الهندي.\nونقل الذهبي عن ابن العربي أنه قال: القسط نوعان: هندي وهو أسود، وبحري وهو أبيض. والهندي أشدهما حرارة.\nوفي رواية أبي ذر الهروي لصحيح البخاري: (باب السعوط بالقسط الهندي والبحري). فيوافق كلام ابن العربي. وفي الروايات الأخرى (باب السعوط بالقسط الهندي البحري)، بدون حرف الواو، فيوافق كلام النووي. فالله أعلم.\nانظر: صحيح البخاري (طبعة الشعب التي اعتمد فيها على نسخة الحافظ اليونيني (٨/ ١٦١) -وهي نسخة تمتاز ببيان فروق الروايات- والمجموع المغيث (٢/ ٧٠٨)، والنهاية (٤/ ٦٠)، وشرح النووي (١٠/ ٤٨٧)، وفتح الباري (١٠/ ١٤٧)، وعمدة =\n⦗٤٣٩⦘ = القاري (١٧/ ٣٧٣)، وانظر القاموس المحيط، وتاج العروس (مادة قسط، ومادة قشط، ومادة كست، ومادة كسد، ومادة كسط).","vol":"17","page":438},{"text":"⦗٤٣٩⦘ العُذْرة (^١) من ذات الجنب (^٢)، والنهي عن غمز (^٣) حلق\n⦗٤٤٠⦘ الصبي من العذرة) (^٤)\n_________\n(^١) لعُذرة -بضم المهملة وسكون الذال المعجمة-: وجع في الحلق يهيج من الدم، وقد عذرت المرأة الصبي إذا غمزت حلقه من العذرة. قاله الأصمعي.\nوقال إسحاق الحربي: العذرة: قرحة تخرج في الخرم الذي بين آخر الأنف وأصل اللهاة، يصيب الصبيان عند طلوع العذرة. اهـ.\nوقال ابن حجر: هو وجع الحلق، وهو الذي يسمى سقوط اللهاة، وقيل اسم اللهاة، وقيل: قرحة تخرج بين الأذن والحلق. اهـ.\nانظر: غريب الحديث لأبي عبيد (١/ ١٣٣، ٢٨)، وغريب الحديث للحربي (١/ ٢٦٩)، والمجموع المغيث لأبي موسى المديني (٢/ ٤١٥)، والفتح (١٠/ ١٦٧، ١٦٨) و(١٠/ ١٤٩).\n(^٢) قال ابن الأثير: هي الدبيلة والدُمَّل الكبيرة التي تظهر في باطن الجنب، وتنفجر إلى داخله، وقلما يسلم صاحبها. النهاية (١/ ٣٠٣، ٣٠٤).\nوقال ابن حجر: ذات الجنب: ورم حار يعرض في الغشاء المستبطن للأضلاع، وقد يطلق على ما يعرض في نواحي الجنب من رياح غليظة تحتقن بين الصفاقات والعضل، التي في الصدر والأضلاع، فتحدث وجعا. فالأول هو ذات الجنب الحقيقي. الفتح (١٠/ ١٧٢).\n(^٣) الغمز -بغين معحمة مفتوحة، ثم ميم ساكنة، ثم زاي-: العصر والكبس باليد، ومعناه هنا: لا تغمزوا حلق الصبي بسبب العذرة. انظر: النهاية (٣/ ٣٨٥)، وشرح =\n⦗٤٤٠⦘ = النووي (١٠/ ٤٨٧).\n(^٤) زيادة من نسخة (ل).","vol":"17","page":439},{"text":"٩٧١٨ - حدثنا يوسف القاضي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا يحيى بن سعيد (^١)، عن سفيان (^٢)، عن موسى بن أبي عائشة، عن عبيد الله بن عبد الله، عن عائشة، قالت: لَدَدْنا النبي ﷺ، وأشار لا تلُدُّوني، فقلنا: كراهية المريض، الدَّواء (^٣)، فلما أفاق قال: \"ألم أنهكم لا تلدوني؟ لا يبقى منكم أحد إلا لُدَّ (^٤)، غير العباس؛ فإنه لم يشهدكم\" (^٥).\n_________\n(^١) هو يحيى بن سعيد القطان، كما قال ابن حجر في الفتح (١٢/ ٢١٥). هو موضع الالتقاء.\n(^٢) هو الثوري، كما قال ابن حجر في الفتح (١٢/ ٢١٥).\n(^٣) في نسختي الأصل و، هـ: (لدوا) وفوق اللام فيهما ضبة، والذي أثبته من نسخة (ل).\n(^٤) في صحيح البخاري زيادة: (وأنا أنظر). قال ابن حجر: والذي يظهر أنه أراد بذلك تأديبهم لئلا يعودوا، فكان ذلك تأديبا لا قصاصا ولا انتقاما.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب كراهية التداوي باللدود (٤/ ١٧٣٣ / حديث رقم ٨٥).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب مرض النبي ﷺ ووفاته (٨/ ١٤٧ / حديث رقم ٤٤٥٨)، وأطرافه في (٥٧١٢، ٦٨٨٦، ٦٨٩٧).","vol":"17","page":440},{"text":"٩٧١٩ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سفيان [بن عيينة] (^١)، عن الزهري، عن عبيد الله بن عبد الله، عن أم قيس بنت مِحْصَن (^٢) -أخت عُكَّاشة (^٣) - قالت: دخلت بابن لي (^٤) على رسول الله ﷺ لم يأكل الطعام، فبال عليه، فدعا بماء فرشّه. قالت: ودخلت بابن لي (^٥) قد أعلقت (^٦)\n⦗٤٤٢⦘ عليه (^٧) من العُذْرَة، فقال: \"علام تَدْغَرْن (^٨) أولادكن بهذا\n⦗٤٤٣⦘ العَلَاق (^٩)، عليكم بهذا العود الهندي (^١٠)، فإن فيه سبعة أشفية (^١١)، منها ذات الجنب، ليسعط من العذرة ويلدّ من ذات الجنب\" (^١٢).\n_________\n(^١) من نسخة (ل)، وهو موضع الالتقاء.\n(^٢) ابن حرثان بن قيس، الأسدية، أسلمت قديما بمكة، وبايعت، وهاجرت إلى المدينة، ويقال: إن اسمها: أمية. وقيل: جذامة. وقيل: آمنة.\nانظر: أسد الغابة (٧/ ٣٧٩/ ترجمة ٧٥٦٣)، والإصابة (٨/ ٢٦٩ / ترجمة ١٤٤٩)، وفتح الباري (١/ ٣٢٦).\n(^٣) هو بضم العين وتشديد الكاف وتخفيفها، من السابقين الأولين، وشهد بدرًا، ووقع ذكره في الصحيحين في حديث ابن عباس، في السبعين ألفًا الذين يدخلون الجنة بغير حساب، فقال عكاشة: ادع الله أن يجعلني منهم، فقال: \"أنت منهم\". الإصابة (٤/ ٢٥٦ / ترجمة ٥٦٢٦).\n(^٤) قال ابن حجر: مات ابنها في عهد النبي ﷺ وهو صغير -كما رواه النسائي في سننه (٤/ ٢٩ / حديث رقم ١٨٨٢) - ولم أقف على تسميته. الفتح (١/ ٣٢٦).\n(^٥) هو ابنها الذي بال في حجر رسول الله ﷺ -كما بينته الطريق الثانية للحديث عند مسلم. وانظر الحديث الآتي برقم (٩٧٢٣).\n(^٦) الإعلاق فسره يونس بن يزيد -في الحديث الآتي برقم (٩٧٢٥)، وهو عند مسلم أيضًا- قال: (قد أعلقت): غمزت.\nقال ابن الأثير: (الإعلاق): معالجة عذرة الصبي، وهو وجع وورم تدفعه أمه =\n⦗٤٤٢⦘ = بأصبعها أو غيرها. وحقيقة (أعلقت عنه): أزلت العلوق عنه، وهي الداهية. النهاية (٣/ ٢٨٨)، وانظر: تاج العروس (مادة: علق).\n(^٧) قال النووي: هكذا هو في جميع نسخ صحيح مسلم: (عليه). ووقع في صحيح البخاري من رواية معمر وغيره: (عليه)، كما هنا. ومن رواية سفيان بن عيينة: (فأعلقت عنه) بالنون وهذا هو المعروف عند أهل اللغة. قال الخطابي: المحدثون يروونه: (أعلقت عليه)، والصواب: (عنه). وكذا قال غيره. شرح النووي على مسلم (١٤/ ٤٢١).\nأقول: ورواية سفيان بن عيينة التي أشار إليها النووي، في صحيح البخاري برقم (٥٧١٣) عن علي بن المديني عنه، وفيها أنه قال -أي علي بن المديني-: قلت لسفيان: فإن معمرًا يقول: (أعلقت عليه)؟ قال: لم يحفظ، إنما قال: (أعلقت عنه)، حفظته من في الزهري. اهـ.\nلكن أكثر الرواة عن سفيان رووه بلفظ (عليه)، أربعة منهم عند مسلم، وهم: يحيى بن يحيى التميمي، وأبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن أبي حرب.\nوالخامس يونس بن عبد الأعلى، عند أبي عوانة هنا.\nورواية معمر ستأتي برقم (٩٧٢١).\n(^٨) تَدْغَرْن: بالدال المهملة والغين المعجمة. والدغر: غمز الحلق بالأصبع، وذلك أن الصبي تأخذه العذرة، وهي وجع يهيج في الحلق من الدم، فتدخل المرأة فيه إصبعها فترفع بها ذلك الموضع وتكبسه. النهاية (٢/ ١٢٣).\nوقال إسحاق الحربي -في غريبه (١/ ٢٦٩)، في بيان علاج العذرة-: تعمد المرأة إلى خرقة فتفتلها فتلا شديدا، وتدخلها في أنفه فتطعن ذلك الموضع، فينفجر =\n⦗٤٤٣⦘ = منه دم أسود، وربما أقرح الطعن ذلك الموضع، وذلك الطعن هو الدغر. اهـ.\n(^٩) قال ابن الأثير: جاء في بعض الروايات (العلاق)، وإنما المعروف (الإعلاق)، وهو مصدر (أعلقت)، فإن كان (العَلاق) الاسم فيجوز.\nوقال ابن حجر: والاسم العَلاق بفتح المهملة. وقبله قال النووي: وأما العلاق فبفتح العين.\nانظر: النهاية (٣/ ٢٨٨)، وشرح النووي (١٤/ ٤٢٢)، والفتح (١٠/ ١٦٨).\nولفظ (العلاق) مشكول في المطبوع من الصحيحين بكسر العين! والعيني قال: (العلاق) بالحركات الثلاث. عمدة القاري (١٧/ ٣٨٧).\nولفظ (الإعلاق) و(العلاق) جاءت الرواية بهما في الصحيحين وغيرهما.\n(^١٠) قال الخطابي: هو القسط البحري. وقال ابن الأثير -بعد أن ذكر قول الخطابي، ولم يعزه للخطابي-: وقيل: هو العود الذي يتبخر به.\nوقال النووي: والعود الهندي يقال له: القسط والكست، لغتان مشهورتان.\nانظر: المجموع المغيث (٢/ ٢١٨)، والنهاية (٣/ ٣١٧)، وشرح النووي (١٤/ ٤٢٢).\n(^١١) قال الزهري: بين لنا اثنين ولم يبين لنا الباقي. صحيح البخاري رقم (٥٧١٣). ورجح ابن حجر أنه اقتصر على اثنين لوجودهما حينئذ دون غيرهما. الفتح (١٠/ ١٤٨).\n(^١٢) أخرجه مسلم في صحيحه -كتاب السلام، باب التداوي بالعود الهندي، وهو الكست (٤/ ١٧٣٤/ حديث رقم ٨٦).\nوأخرحه البخاري في صحيحه -كتاب الطب، باب السعوط بالقسط الهندي =\n⦗٤٤٤⦘ = والبحري (١٠/ ١٤٨/ حديث رقم ٥٦٩٢). وأطرافه في (٥٧١٣، ٥٧١٥، ٥٧١٨).","vol":"17","page":441},{"text":"٩٧٢٠ - حدثنا سعيد [¬*] بن عمرو، قال: حدثنا سفيان بن عيينة (^١)، عن الزهري، عن عبيد الله بن عبد الله، عن أم قيس بنت مِحْصَن الأسدية -أخت عكاشة- قالت: دخلت بابن لي على النبي ﷺ، قد أعلقت عليه من العذرة. ثم ذكر إلى آخر الحديث، ولم يذكر قصة البول (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧١٩).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (سعيد)، وصوابه: (شعيب)، وهو على الصواب في نسخة كوبريللو (٥/ ق ٥٣/ أ)، (٩/ ق ٨/ أ)، (١٠/ ق ٧٢/ أ)، وإتحاف المهرة (٢٣٦٦٠)، وقد تكرر قبله برقم (٢٣٦٥٨)، ولم ينسبه الحافظ لأبي عوانة، واستدركه محققو الكتاب، وقد جاء الحديث على الصواب برقم (٥٩١)، وهذا الموضع ساقط من نسخة فيض الله بدءا من (٨/ ق ٦/ أ).","vol":"17","page":444},{"text":"٩٧٢١ - حدثنا محمد بن يحيى، والسُلمي، قالا: حدثنا عبد الرزاق، عن معمر، عن الزهري (^١)، عن عبيد الله بن عبد الله، عن أم قيس بنت محصن الأسدية أخت عكاشة [بن محصن] (^٢)، قالت: جئت بابن لي قد أعلقت عليه؛ أخاف أن تكون به العذرة، فقال النبي: ﷺ \"علام تدغرن أولادكن بهذا العَلَاق، عليكم بهذا العود الهندي\" -يعني الكسد (^٣) - \"فإن\n⦗٤٤٥⦘ فيه سبعة أشفية منها (^٤) ذات الجنب\" (^٥).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) كذا في الأصل ونسخة (هـ): (الكسد)، وفي نسخة (ل): الكست، بالتاء، والكُسد -بالدال في آخره- لم أجده في روايات الحديث، ولا في كتب الغريب التي وقفت عليها، وإنما وجدته في القاموس المحيط (٤/ ٤٨، مادة كسد)، وقال: \"الكُسْدُ: القُسْط\".\n(^٤) في الأصل ونسختي (ل)، (هـ): (من)، لكن الصواب الموافق للروايات الأخرى، والموافق لرواية عبد الرزاق في مصنفه (١١/ ١٥١، ١٥٢/ حديث رقم ٢٠١٦٨)، هو (منها). وانظر التعليق على الحديث رقم (٥٥٤).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧١٩).","vol":"17","page":444},{"text":"٩٧٢٢ - حدثنا الصغاني، قال: حدثنا عفان، قال: حدثنا يزيد ابن زريع، عن معمر، بإسناده نحوه (^١).\n_________\n(^١) تقدم تخريجه، انظر الحديث رقم (٩٧١٩).","vol":"17","page":445},{"text":"٩٧٢٣ - حدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، عن ابن جريج، قال: أخبرني زياد بن سعد، أن ابن شهاب (^١) أخبره، قال: أخبرني عبيد الله بن عبد الله، أن أم قيس بنت مِحْصَن حدثته، أنها أتت رسول الله ﷺ -بابن لها لم يبلغ أن يأكل الطعام، وقد أعلقت عليه من العذرة؛ فهي تخاف أن يكون به عذرة فذكر مثله وزاد: أن ابنها ذلك بال في حجْرِ النبي ﷺ، فدعا رسول الله ﷺ بماء، فصبه على بوله، ولم يغسله غسلًا (^٢).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧١٩). واللفظ هو عند مسلم برقم (٨٧).","vol":"17","page":445},{"text":"٩٧٢٤ - حدثنا ابن عُزَيْز، قال: أخبرني سلامة، عن عقيل، عن ابن\n⦗٤٤٦⦘ شهاب (^١)، بإسناده: أنها جاءت إلى رسول الله ﷺ بابن لها صغير، فقالت: يا رسول الله، إنّ بابني هذا العذرة؛ وإني أريد أن أعلق عليه (^٢)، فقال لها النبي: ﷺ \"علام تدغرن أولادكن بهذه العَلاق (^٣)، عليكم بهذا العود الهندي، فإن فيه سبعة أشفية، منها: ذات الجنب\" (^٤).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) هذه الجملة: (وإني أريد أن أعلق عليه) تنافي الروايات الصحيحة الأخرى، والتي تفيد أنها جاءت به إلى النبي ﷺ وقد أعلقت عليه. وشيخ أبي عوانة هنا فيه ضعف، وقد تكلموا في سماعه من عمه سلامة.\nتقريب التهذيب (٨٧٨ / ترجمة ٦١٧٩).\n(^٣) مشكول بفتح العين في الأصل، وفوقها (صح). وانظر ضبطه في الحديث رقم: (٩٧١٩).\n(^٤) هذا الحديث ساقط من نسخة (ل)، وقد تقدم تخريجه، انظر الحديث رقم (٩٧١٩).","vol":"17","page":445},{"text":"٩٧٢٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله، عن أم قيس بنت محصن، أخبرته أنها أتت رسول الله ﷺ بابن لها صغير، لم يبلغ أن يأكل الطعام، وقد أعلقت عليه من العذرة -قال: يونس بن يزيد: قد (^٢) أعلقت: غَمَزتُ، فهي تخاف أن تكون به العذرة\n⦗٤٤٧⦘ فقال (^٣) رسول الله: ﷺ \"علام تَدْغَرَنَ أولادكن بهذه الأعلاق، عليكم بهذا العُود الهندي -يعني الكُست (^٤) - فإن فيه سبعة أشفية، منها: ذات الجنب\" (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) كلمة (قد) ساقطة من نسخة (ل)، ويظهر أنه مضروب عليها في نسخة (هـ).\n(^٣) في نسخة (ل): قال.\n(^٤) انظر التعليق على الحديث رقم (٩٧٢١).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧١٩)، وهذا الطريق عند مسلم برقم (٨٧).","vol":"17","page":446},{"text":"٩٧٢٦ - حدثنا الصغاني، قال: حدثنا أَبو اليمان، قال: أخبرنا شعيب، عن الزهري (^١)، بإسناده، بمثله (^٢)، إلا أنه قال (^٣): \"فإن فيه سبعة أشفاء، منها: ذات الجنب\"، يريد الكُسْت، وهو العود الهندي، ولم يذكر قول يونس (^٤).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) في نسخة (ل): (نحو حديث ابن وهب). بدلًا من كلمة (بمثله).\n(^٣) في نسخة (ل): (زاد). بدل كلمة (قال).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧١٩).","vol":"17","page":447},{"text":"٩٧٢٧ - حدثنا الصغاني، قال: أخبرنا عبد الله بن بكر السهمي، عن حميد (^١)، قال: سئل أنس بن مالك، عن كسب الحجام؟ فقال: حُجم النبي ﷺ، حجمه أَبو طَيْبَة، فأمر له بصاعين من طعام، وكلم مواليه فخففوا عنه من غلته، وإن أمثل ما تداويتم به: الحجامة،\n⦗٤٤٨⦘ والقُسْط البحري (^٢)، ولا تعذبوا صبيانكم بالغمز (^٣) (^٤).\n_________\n(^١) حميد هو موضع الالتقاء.\n(^٢) انظر التعليق على عنوان الباب.\n(^٣) انظر التعليق على عنوان الباب.\n(^٤) الحديث أخرجه مسلم في صحيحه -كتاب المساقاة، باب حل أجرة الحجام (٣/ ١٢٠٤/ حديث رقم ٦٣، ٦٢).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب الحجامة من الداء (١٠/ ١٥٠/ حديث رقم ٥٦٩٦). وأطرافه في (٢١٠٢، ٢٢١٠، ٢٢٧٧، ٢٢٨١).","vol":"17","page":447},{"text":"٩٧٢٨ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا حميد الطويل، عن أنس بن مالك، أن النبي ﷺ حجمه أَبو طَيْبَة، فأمر له بصاعين، وكلم مواليه، فخففوا عنه من ضريبته، ثم قال: \"إن خير ما تداويتم به: الحجامة، والقسط البحري، ولا تعذبوا صبيانكم بالغمز من العذرة\" (^١).\n_________\n(^١) تقدم تخريجه، انظر الحديث رقم (٩٧٢٧).","vol":"17","page":448},{"text":"<span data-type='title' id=toc-1276>بيان الترغيب في استعمال الشُّوْنِيْز (^١)، ومعالجته لجميع العلل</span>\n_________\n(^١) في نسخة (ل): (شونيز). لكنه ضبب بينها وبين الكلمة التي قبلها، ولعل ذلك إشارة إلى أنها مُعَرَّفَةٌ.\nالشونيز -بضم المعجمة، وسكون الواو، وكسر النون، وسكون التحتانية، بعدها زاي- لفظ فارسي. وهو الحبة السوداء بالعربية.\nوقال القرطبي: قيد بعض مشايخنا الشين بالفتح.\nوحكى عياض عن ابن الأعرابي أنه كسرها، فأبدل الواو ياء فقال: الشينيز.\nو(الشونيز) أو (الحبة السوداء) هي الكمون الأسود، ويقال أيضًا: الكمون الهندي. كذا قال موفق الدين عبد اللطيف البغدادي، وابن حجر.\nانظر: كتاب الطب من الكتاب والسنة (ص ٨٨)، ولسان العرب (٤/ ٢٣٣٨، ٢٣٣٩)، وفتح الباري (١٠/ ١٤٥)، ونباتات في أحاديث الرسول ﷺ (ص ١١٩ - ١٢١).","vol":"17","page":449},{"text":"٩٧٢٩ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: وأخبرني حفص ابن ميسَرة، ح.\nوحدثنا الصغاني، قال: حدثنا الهيثم بن خارجة، قال: حدثنا حفص بن ميسرة، عن العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"ما من داء إلّا في الحَبة السوداء منه شفاء،\n⦗٤٥٠⦘ إلا السَّام\" (^٢) (^٣).\n_________\n(^١) العلاء بن عبد الرحمن هو موضع الالتقاء.\n(^٢) يعني الموت. النهاية (٢/ ٤٢٦). وسيأتي تفسيره بذلك في الحديث رقم (٩٧٣١).\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب التداوي بالحبة السوداء (٤/ ١٧٣٦/ حديث رقم ٨٩).\nوأخرجه البخاري في صحيحه-كتاب الطب، باب الحبة السوداء (١٠/ ١٤٣/ حديث رقم ٥٦٨٨).","vol":"17","page":449},{"text":"٩٧٣٠ - حدثني أبي (^١)، قال: حدثنا علي بن حُجْر (^٢)، قال: حدثنا إسماعيل بن جعفر [عن العلاء] (^٣)، بإسناده، مثله (^٤).\n_________\n(^١) هو إسحاق بن إبراهيم بن يزيد النيسابوري. والد المصنِّف (أَبو عوانة).\n(^٢) علي بن حجر هو موضع الالتقاء.\n(^٣) من نسخة (ل)، وصحيح مسلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٢٩).","vol":"17","page":450},{"text":"٩٧٣١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، قال: أخبرنا يونس بن يزيد، قال: أخبرني ابن شهاب، عن سعيد ابن المسيب، عن (^٢) أبي هريرة، عن رسول الله ﷺ أنه قال: \"عليكم بالحبة السوداء؛ فإن فيها شفاء من كل داء، إلا السام\" والسام: الموت (^٣) (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ) ضبة فوق حرف (عن).\n(^٣) الذي فسر (السام) هو الزهري، صحت بذلك رواية البخاري.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٢٩). وهذا الطريق عند الإمام مسلم =\n⦗٤٥١⦘ = برقم: (٨٨ / الثانية).\nفوائد الاستخراج: ذكر متن رواية يونس بن يزيد، ومسلم ساق إسنادها، وأحال بها على رواية عقيل، وقال: وفي حديث سفيان ويونس: الحبة السوداء، ولم يقل: الشونيز. اهـ.","vol":"17","page":450},{"text":"٩٧٣٢ - وحدثنا بحر بن نصر، قال: حدثنا ابن وهب (^١)، قال: أخبرنا يونس، عن ابن شهاب، عن سعيد بن المسيب، عن رسول الله ﷺ بمثله، ولم يذكر أبا هريرة (^٢) (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هذه الرواية شذ فيها بحر بن نصر؛ فقد رواه أَبو الطاهر، وحرملة بن يحيى -عند مسلم- ويونس ابن عبد الأعلى -في الحديث السابق- كلهم عن ابن وهب، به موصولا.\n(^٣) الحديث تقدم تخريجه، انظر الحديث رقم (٩٧٢٩) و(٩٧٣١).","vol":"17","page":451},{"text":"٩٧٣٣ - حدثنا محمد بن خالد بن خلي، قال: حدثنا بشر ابن شعيب، عن أبيه (^١)، عن الزهري (^٢)، ح.\nوحدثنا الدبري، عن عبد الرزاق (^٣)، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول للشونيز (^٤):\n⦗٤٥٢⦘ \"عليكم بهذه الحبة السوداء؛ فإن فيها شفاء من كل داء، إلا السام\". يريد الموت (^٥) (^٦).\n_________\n(^١) شعيب هو موضع الالتقاء.\n(^٢) ساقطة من نسخة (ل).\n(^٣) عبد الرزاق هو موضع الالتقاء.\n(^٤) انظر التعليق على عنوان الباب.\n(^٥) قائل كلمة (يريد الموت) هو الزهري، انظر الحديث رقم (٩٧٣١).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٧٣٢).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على رواية عقيل عن الزهري.","vol":"17","page":451},{"text":"٩٧٣٤ - حدثنا أَبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا الزهري، عن أبي سلمة، عن أبي هريرة، أن رسول الله ﷺ قال: \"عليكم بهذه الحبة السوداء، فإن فيها شفاء من كل داء، إلا السام\".\nوالسام: الموت (^٢) قال سفيان: يعني الشونيز (^٣) (^٤).\n_________\n(^١) ابن عيينة -كما عند مسلم- هو موضع الالتقاء.\n(^٢) انظر الحديث رقم (٩٧٣١).\n(^٣) قال ابن حجر: وتفسير الحبة السوداء بالشونيز، لشهرة الشونيز عندهم إذ ذاك، وأما الآن فالأمر بالعكس. الفتح (١٠/ ١٤٥).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٢٩). وهذا الطريق عند مسلم برقم (٨٨ / الثانية).\nفوائد الاستخراج: ذكر متن رواية سفيان بن عيينة، ومسلم ساق إسنادها، وأحال بها على رواية عقيل، ثم قال: وفي حديث سفيان ويونس: الحبة السوداء، ولم يقل: الشونيز اهـ.","vol":"17","page":452},{"text":"٩٧٣٥ - أخبرنا أَبو أمية، قال: حدثنا أَبو اليمان (^١)، قال: أخبرنا شعيب، عن الزهري، قال: أخبرني (^٢) أَبو سلمة، عن (^٣) أبي هريرة، قال: سمعت رسول الله ﷺ يقول للشونيز: \"عليكم بهذه الحبة السوداء؛ فإن فيها شفاء من كل شيء، إلا من السام\"، يعني الموت (^٤) (^٥).\n_________\n(^١) أَبو اليمان هو موضع الالتقاء.\n(^٢) في نسخة (ل): وأخبرني.\n(^٣) في نسخة (ل): أن.\n(^٤) انظر الحديث رقم (٩٧٣١).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٢٩)، وهذا الطريق عند مسلم برقم (٨٨ / الثانية).","vol":"17","page":453},{"text":"٩٧٣٦ - حدثنا محمد بن عُزَيْز، قال: حدثنا سلامة، عن عُقَيل (^١)، عن ابن شهاب، قال: أخبرني سعيد بن المسيب، أن أبا هريرة أخبره، أنه سمع النبي ﷺ يقول: \"عليكم بالحبة السوداء؛ فإن فيها شفاء من كل داء، إلا السام\". والسام: الموت (^٢) وهي: الشونيز (^٣) (^٤).\n_________\n(^١) عقيل هو موضع الالتقاء.\n(^٢) انظر الحديث رقم (٩٧٣١).\n(^٣) قال ابن حجر: كذا عطفه على تفسير ابن شهاب للسام، فاقتضى ذلك أن تفسير الحبة السوداء أيضًا له. الفتح (١٠/ ١٤٥).\nوروايتا معمر وشعيب المتقدمتان برقم (٩٧٣٣) و(٩٧٣٥) -تفيدان أن أبا هريرة ﵁ فسر الحبة السوداء بالشونيز، فلعل الزهري أخذ التفسير عنه. والله أعلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٢٩)، وهذا الطريق عند مسلم برقم (٨٨).","vol":"17","page":453},{"text":"<span data-type='title' id=toc-1277>بيان الترغيب في استعمال التَّلْبِينَة وغيره (^١)، وأنها دواء لحزن المريض </span>(^٢)\n_________\n(^١) هكذا في الأصل ونسخة (هـ)، فيحمل على أن الضمير يعود على مقدر، وهو (حساء).\n(^٢) عنوان الباب في نسخة (ل) كما يلي: (بيان الترغيب في استعمال التلبينة للمريض وتذهب الحزن).","vol":"17","page":454},{"text":"٩٧٣٧ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثنا الليث بن سعد (^١)، قال: حدثنا عقيل، حدثني ابن شهاب، عن عروة بن الزبير، عن عائشة، أنها كانت إذا مات الميت من أهلها، فاجتمع لذلك النساء، ثم تفرقن إلا أهلها أو خاصتها، أمرت بِبُرْمَة (^٢) من تَلْبِيْنَةٍ (^٣)، فطبخت وصنعت\n⦗٤٥٥⦘ ثَرِيدَة (^٤)، فصَبت التلبينة عليها، ثم قالت: كُلن منها، فإني سمعت رسول الله ﷺ يقول: \"التلبينة مَجَمّة (^٥) لفؤاد المريض، تذهب بعض الحزن\" (^٦).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) البُرمة: القدر مطلقا، وجمعها برام. وهي في الأصل متخذة من الحجر المعروف بالحجاز واليمن. النهاية (١/ ١٢١).\n(^٣) بفتح المثناة الفوقية، وسكون اللام، وكسر الموحدة التحتية، بعدها مثناة من تحت ثم نون، ثم هاء، وقد يقال بلا هاء.\nقال الأصمعي: هي حساء يعمل من دقيق أو نخالة، ويجعل فيه عسل.\nوقال غيره: يجعل فيه لبن.\nوقال بعضهم: يجعل فيه لبن وعسل.\nوعلى قول من لم يذكر اللبن تكون سميت (تلبينة) تشبيها باللبن؛ لبياضها =\n⦗٤٥٥⦘ = ورقتها، وهي تسمية بالمرة من التلبين.\nوعلى قول من قال يخلط فيها اللبن فتكون سميت بذلك لمخالطة اللبن لها.\nانظر: الفائق (٢/ ٢٩٨)، والنهاية (٤/ ٢٢٩)، والقاموس (٤/ ١٢٠)، والفتح (١٠/ ١٤٦).\n(^٤) قال ابن فارس: الثاء الراء والدال أصل واحد، وهو فتُّ الشيء، وما أشبهه.\nوقال ابن منظور: الثرد: التهشم. ومنه قيل لما يهشم من الخبز ويبل بماء القدر وغيره: ثريدة.\nقال ابن حجر: الثريد -بفتح المثلثة وكسر الراء- معروف، وهو أن يثرد الخبز بمرق اللحم، وقد يكون معه اللحم.\nانظر: مقاييس اللغة (١/ ٣٧٥)، ولسان العرب (١/ ٤٧٦)، والفتح (٩/ ٥٥١).\n(^٥) بفتح الميم والجيم وتشديد الميم الثانية، هذا هو المشهور، وروي بضم أوله وكسر ثانيه، وهما بمعنى، يقال: جمّ وأجمّ. والمعنى أنها تريح فؤاده، وتزيل عنه الهم وتنشطه. فتح الباري (١٠/ ١٤٦).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب التلبينة مجمة لفؤاد المريض (٤/ ١٧٣٦/ حديث رقم ٩٠).\nوأخرجه البخاري في صحيحه -كتاب الأطعمة، باب التلبينة (٩/ ٥٥٠/ حديث رقم ٥٤١٧). وطرفاه في (٥٦٨٩، ٥٦٩٠).","vol":"17","page":454},{"text":"٩٧٣٨ - حدثنا معاوية بن صالح، والسدوسي، قالا: حدثنا عاصم بن علي، قال: حدثنا الليث (^١)، عن عقيل، بإسناده، عن عائشة قالت: سمعت النبي ﷺ يقول: \"التلبينة مجمة لفؤاد المريض، تذهب عنه بالحزن\" (^٢) (^٣).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) هذه الرواية تفيد أن التلبينة تذهب بكل الحزن، ورواية الصحيحين أنها تذهب ببعض الحزن. فتقيد الرواية هنا برواية الصحيحين.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٣٧).","vol":"17","page":456},{"text":"٩٧٣٩ - حدثنا الصائغ -بمكة- محمد بن إسماعيل، قال: حدثنا أحمد بن شبيب [بن سعيد] (^١)، عن أبيه، عن يونس بن يزيد، قال: قال ابن شهاب (^٢): أخبرني عروة، عن عائشة (^٣): إذا هلك الهالك من أهلها، وخف عنهم الناس، وخلا عنهم أهل البيت، أمرت بتلبينة، فصنعت، ثم ثردت الخبز في صَحفَة (^٤)، ثم صبت تلك التلبينة عليها، ثم جمعت\n⦗٤٥٧⦘ عليها أهل البيت، وقالت: إني سمعت رسول الله ﷺ يقول: \"التلبينة تجُمّ (^٥) فؤاد المريض، وتذهب بعض الحزن\" (^٦).\nيقال (^٧): روى هذا الحديث عقيل وحده.\n_________\n(^١) من نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) في نسخة (ل): (عن عائشة قالت). لكن ضبب على كلمة (قالت).\n(^٤) الصحفة: إناء كالقصعة المبسوطة ونحوها وجمعها: صحاف. قال ابن حجر: الصحفة ما تشبع الخمسة ونحوها، وهي أكبر من القصعة.\nانظر: المجموع المغيث (٢/ ٢٥٥)، والفتح (٩/ ٥٢٢).\n(^٥) بفتح المثناة وضم الجيم، وبضم أوله وكسر ثانيه، وهما بمعنى.\nوالمعنى: أنها تريح فؤاه، وتزيل عنه الهم وتنشطه. الفتح (١٠/ ١٤٦).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٧٣٧).\n(^٧) في الأصل ونسخة (ح): (قال)، والذي أثبته من نسخة (ل)، وهو أقرب.\nوقائله -فيما وقفت عليه- هو النسائي، قال: (لا نعلم أحدًا روى هذا الحديث غير عقيل، وقد رواه يونس عن عقيل). اهـ. حكاه عن النسائي، أَبو علي الأسيوطي.\nانظر: تحفة الأشراف (١٢/ ٦٢ / حديث رقم ١٦٥٣٩).\nوهذا الحديث في صحيح البخاري من طريق عبد الله بن المبارك، عن يونس ابن يزيد، عن عقيل، عن الزهري، به.\nقال ابن حجر: وإثبات عقيل هو المحفوظ، وكأن من لم يذكر فيه عقيلا، جرى على الجادة؛ لأن يونس مكثر عن الزهري. اهـ.\nورواه الترمذي، والإسماعيلي، من طريق ابن المبارك، وليس فيه عقيل. وهذا يقوي رواية أبي عوانة هذه. فلعل الحديث عند يونس على الوجهين، والله أعلم.\nانظر: سنن الترمذي (٤/ ٣٣٦ / عقب حديث رقم ٢٠٣٩)، وفتح الباري (١٠/ ١٤٦/ حديث رقم ٥٦٨٩).","vol":"17","page":456},{"text":"<span data-type='title' id=toc-1278>بيان الترغيب في استعمال العسل في الأدوية، وأنه شفاء للمبطون</span>","vol":"17","page":458},{"text":"٩٧٤٠ - حدثنا يوسف بن مُسَلّم، وأبو حميد، قالا: حدثنا حجاج بن محمد، قال: حدثنا شعبة (^١)، عن قتادة، قال: سمعت أبا المتوكل الناجي، عن أبي سعيد الخدري، قال: جاء رجل إلى النبي ﷺ، فقال: إن أخي استطلق (^٢) بطنه، فقال رسول الله: ﷺ \"اسقِه عسَلًا\". فَسقاه، فجاء (^٣) فقال: إني سقيته عسَلا، فلم يزده إلا استطلاقًا. فقال رسول الله ﷺ (^٤): \"اسقه عسَلا\"، [فسقاه، ثم جاء فقال: إني سقيته عسلًا، فلم يزده إلا استطلاقا، فقال: \"اسقه عسلا\"] (^٥) قاله ثلاث مرات، ثم جاء الرابعة، فقال: \"اسقه عسَلا\"، قال: قد سقيته عسَلا (^٦)،\n⦗٤٥٩⦘ فلم يزده إلا استطلَاقًا، فقال رسول الله ﷺ: \"صَدق الله وكذب بطن أخيك\"، فسقاه، فبرأ (^٧).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) قال ابن فارس: (طلق) الطاء واللام والقاف، أصل صحيح مطرد واحد، وهو يدل على التخلية والإرسال. والمراد هنا أنه سهل خروج ما في بطنه وكثر، يريد: الإسهال.\nانظر: مقاييس اللغة (٢/ ٤٢٠)، والمجموع المغيث (٢/ ٣٦٣).\n(^٣) في نسخة (ل): ثم جاء.\n(^٤) لفظ (رسول الله ﷺ) ساقط من نسخة (ل).\n(^٥) من نسخة (ل).\n(^٦) كلمة (عسلا) ساقطة من نسخة (ل).\n(^٧) أخرجه مسلم في صحيحه -كتاب السلام، باب التداوي بسقي العسل (٤/ ١٧٣٦/ حديث رقم ٩١).\nوأخرجه البخاري في صحيحه-كتاب الطب، باب الدواء بالعسل (١٠/ ١٣٩/ حديث رقم ٥٦٨٤)، وطرفه في (٥٧١٦).\nفوائد الاستخراج: تصريح قتادة بالسماع؛ وهو مدلس من الثالثة. انظر طبقات المدلسين (٤٣ / ترجمة ٩٢).","vol":"17","page":458},{"text":"٩٧٤١ - حدثنا عباس الدوري، قال: حدثنا رَوح بن عُبادة، قال: حدثنا شعبة (^١)، بإسناده، مثله (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٠).","vol":"17","page":459},{"text":"٩٧٤٢ - حدثنا أَبو المثنى، قال: حدثنا مُسَدد، والقواريري، قالا: حدثنا يحيى بن سعيد، بإسناده (^١) نحوه (^٢): إن أخي يشتكي بطنه الحديث (^٣).\nرواه عبد الرحمن بن بشر، عن يحيى بن سعيد، عن\n⦗٤٦٠⦘ شعبة (^٤)، بإسناده نحوه: إن أخي يشتكي بطنه، فقال: \"اسقه عسَلًا\"، فذهب، ثم رجع، فقال: قد سقيته، فلم يغن عنه شيئًا، ففعل ذلك مرتين أو ثلاثا، فقال له في الثالثة أو الرابعة: \"صَدق الله وكذب بطن أخيك\"، ثم سقاه فبرأ (^٥).\n_________\n(^١) موضع الالتقاء هو شعبة، شيخ يحيى بن سعيد.\n(^٢) ما بعد كلمة (نحوه) إلى كلمة (نحوه) في طريق عبد الرحمن بن بشر، ساقط من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٠).\n(^٤) شعبة هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٤٠).\nتنبيه: رواية الصحيحين ليس فيها شك.","vol":"17","page":459},{"text":"٩٧٤٣ - حدثنا علي بن عبد الله علان القراطيسي الواسطي، قال: حدثنا يزيد بن هارون، قال أخبرنا شعبة (^١)، عن قتادة، بإسناده مثله (^٢).\nرواه (^٣) مسلم، عن عمرو بن زرارة، عن عبد الوهاب، عن سعيد (^٤)، عن قتادة، عن أبي المتوكل، [عن أبي سعيد] (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٠).\n(^٣) في نسخة (ل): روى.\n(^٤) ابن أبي عروبة.\n(^٥) من نسخة (ل). وانظر الحديث رقم (٩٧٤٠).","vol":"17","page":460},{"text":"<span data-type='title' id=toc-1279>بيان ما يجب أن يعمل في الطاعون إذا وقع بأرض، والدليل على إباحة اتقاء الصحيح مخالطة أهل الوباء </span>(^١)\n_________\n(^١) الشطر الثاني من عنوان الباب في نسخة (ل)، هكذا: (واتقاء أرض الوباء).","vol":"17","page":461},{"text":"٩٧٤٤ - حدثنا يوسف بن سعيد [المصيصي] (^١)، قال: حدثنا حجاج ابن محمد، عن ابن جريج (^٢)، قال: أخبرني عمرو بن دينار، أن عامر ابن سعد بن أبي وقّاص أخبره، أن رجلا سأل سعد بن أبي وقاص عن الطاعون؟ فقال أسامة بن زيد: أنا أخبرك عنه، قال رسول الله ﷺ: \"هو عذاب أو رجس، أرسله الله على طائفة من بني إسرائيل، أو ناس كانوا قبلكم، فإذا سمعتم به في قرية فلا تدخلوا عليه، وإذا دخلها عليكم فلا تخرجو منها فرارًا منه\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن جريج هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب الطاعون والطيرة والكهانة ونحوها (٤/ ١٧٣٨/ حديث رقم ٩٥).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب (رقم ٥٤) (٦/ ٥١٣/ حديث رقم ٣٤٧٣)، وطرفاه في (٥٧٢٨، ٦٩٧٤).","vol":"17","page":461},{"text":"٩٧٤٥ - حدثنا الصغاني، قال: حدثنا أَبو بكر بن أبي شيبة (^١)،\n⦗٤٦٢⦘ قال: حدثنا سفيان (^٢)، عن عمرو، سمع عامر بن سعد، قال: جاء رجل إلى سعد، فسأله عن الطاعون؟ فقال أسامة: أنا أُحدثك، سمعت رسول الله ﷺ يقول: \"إذا هجم الطاعون وأنتم بأرض، فلا تخرجوا فرارا منه، وإذا سمعتم بأرض (^٣)، فلا تدخلوها\" (^٤).\n_________\n(^١) أَبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) هو ابن عيينة، كما في صحيح مسلم.\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ) وستأتي مثل هذه العبارة في الحديث رقم (٩٧٤٧).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٥/الثانية).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على حديث ابن جريج.","vol":"17","page":461},{"text":"٩٧٤٦ - حدثنا أَبو أمية، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (^١)، عن عمرو بن دينار، عن عامر بن سعد، عن أسامة أن رسول الله ﷺ ذكر الطّاعون، فقال: \"إنه رجز وعذاب أرسل على بني إسرائيل، فإذا كان بأرض وأنتم ليس (^٢) بها، فلا تهبطوا عليه، وإذا كان بأرض وأنتم بها فلا تهربوا منه\" (^٣).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) هكذا في الأصل، ونسخة (ل)، هـ.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: =\n⦗٤٦٣⦘ = (٩٥ / الثانية).\nفوائد الاستخراج: ذكر متن رواية حماد بن زيد، ومسلم ساق إسنادها، وأحال بها على رواية ابن جريج.","vol":"17","page":462},{"text":"٩٧٤٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه، ح.\nوحدثنا بحر بن نصر، قال: حدثنا ابن وهب، عن مالك (^١)، عن محمد بن المنكدر، وأبي النضر (^٢) مولى عمر بن عبيد الله، عن عامر ابن سعد، عن أبيه، أنه سمعه يسأل أسامة بن زيد: ماذا سمعت من رسول الله ﷺ في الطاعون؟ قال أسامة: قال رسول الله ﷺ: \"الطاعون رجز أرسله الله على طائفة من بني إسرائيل، أو على من كان قبلكم، فإذا سمعتم بأرض (^٣)، فلا تدخلوا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه\" (^٤)، اللفظ ليونس.\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) اسمه: سالم بن أبي أمية، تقريب التهذيب (٣٥٩ / ترجمة ٢١٨٢).\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ)، ورواية مالك عند مسلم في الموطأ (٢/ ٨٩٦) بلفظ: \"فإذا سمعتم به بأرض\".\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":463},{"text":"٩٧٤٨ - حدثنا الصغاني، قال: حدثنا عبد الله بن يوسف، قال:\n⦗٤٦٤⦘ حدثنا مالك (^١)، عن محمد بن المنكدر، وعن أبي النضر مولى عمر ابن عبيد الله، عن عامر بن سعد بن أبي وقاص، عن أبيه، أنه سمعه يسأل أسامة بن زيد، فذكر مثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":463},{"text":"٩٧٤٩ - حدثنا أَبو ثور الإسكندراني (^١)، قال: أخبرنا ابن وهب، أخبرني مالك (^٢)، بمثل حديث يونس بن عبد الأعلى، إلا أنه قال: قال مالك: قال أَبو النضر في حديثه: \"لا يخرجنّكم فرارا منه\" (^٣).\n_________\n(^١) لم أقف على ترجمته وسيأتي مسمى في الحديث رقم (٩٧٧٩).\n(^٢) مالك هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢)، وفيه: قال أَبو النضر: \"لا يخرجكم إلا فرار منه\".\nفوائد الاستخراج: رواية أبي النضر عند أبي عوانة، جاءت على الجادة، موافقة للروايات الصريحة في النهي عن الفرار من الأرض التي وقع بها الطاعون، وأما روايته عند مالك في الموطأ (٢/ ٨٩٦)، وعنه في الصحيحين، فمشكلة -كما قال النووي وغيره- حيث تفيد معنى مغايرا للمقصود، ولذا ذهب بعض العلماء إلى أن حرف (إلا) الواقع قبل كلمة (فرار) خطأ من الراوي، ورواية أبي عوانة تؤيد ذلك.\nانظر: بيان ذلك الإشكال والإجابة عنه في التمهيد (٢١/ ١٨٣ - ١٨٥)، وشرح النووي (١٤/ ٤٢٨، ٤٢٩)، وفتح الباري (٦/ ٥٢٠).","vol":"17","page":464},{"text":"٩٧٥٠ - حدثنا أَبو أمية الطرسُوسي، قال: حدثنا منصور بن سلمة الخزاعي، قال: حدثنا مالك (^١)، بمثل حديث (^٢) يونس، إلا أنه قال: قال أَبو النضر في حديث: \"لا يخرجنكم فرارا منه\" (^٣).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) هنا انتهت الورقة رقم (١٢) وسقطت الورقة التي بعدها من مصورة نسخة (ل) التي عندي.\n(^٣) تقدم تخريجه وذكر فوائد الاستخراج، انظر الحديث رقم (٩٧٤٤) ورقم (٩٧٤٩).","vol":"17","page":465},{"text":"٩٧٥١ - حدثنا بحر بن نصر، قال: أخبرنا ابن وهب، عن عمرو بن الحارث (^١)، أن أبا النضر (^٢) حدثه، بإسناده مثله: \"فلا يخرجنكم منه فرارا\" (^٣).\n_________\n(^١) ابن يعقوب، الأنصاري مولاهم، المصري، أَبو أمية.\n(^٢) أَبو النضر هو موضع الالتقاء.\n(^٣) تقدم تخريجه وذكر فوائد الاستخراج، انظر الحديث رقم (٩٧٤٤) ورقم (٩٧٤٩).","vol":"17","page":465},{"text":"٩٧٥٢ - حدثنا محمد بن عبد الحكم، قال: حدثنا وهب ابن راشد [¬*]، قال: حدثنا حيوة، عن ابن الهاد، عن محمد بن المنكدر (^١)، عن عامر ابن سعد، عن أسامة بن زيد، عن النبي ﷺ ذكر الطاعون عنده، فقال: \"إنه رجز أو رجس، عذبت به أمة من الأمم، وبقيت منه بقايا، فإذا\n⦗٤٦٦⦘ سمعتم به بأرض فلا تدخلوا عليه، وإذا وقع بأرض فلا تخرجوا منها.\nقال محمد: فحدثت هذا الحديث عمر بن عبد العزيز، فقال: هكذا حدثني عامر بن سعد بن أبي وقاص (^٢).\nرواه ابن نمير، عن سفيان، عن محمد بن المنكدر، عن عامر عن أسامة بن زيد قال النبي ﷺ (^٣).\n_________\n(^١) محمد بن المنكدر، هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢)، وطريق عمر بن عبد العزيز ليست عند مسلم، وستأتي من وجه آخر عنه برقم (٩٧٦٦).\nفوائد الاستخراج:\n- زيادة: \"وبقيت منه بقايا\".\n- زيادة: (فحدثت بهذا الحديث عمر بن عبد العزيز …).\n(^٣) وصله مسلم في صحيحه من طريق محمد بن عبد الله بن نمير، عن أبيه، عن سفيان ابن عيينة، به. (٤/ ١٧٣٨/ حديث رقم ٩٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (وهب بن راشد)، وصوابه: (وهب الله بن راشد)، وهو على الصواب في نسخة كوبريللو (٥/ ق ٥٦/ أ)، (٩/ ق ١٢/ ب)، وفيه: وهب الله -يعني ابن راشد-، (١٠/ ق ٧٧/ أ)، وإتحاف المهرة (١٤٨).","vol":"17","page":465},{"text":"٩٧٥٣ - حدثنا أَبو يحيى بن أبي مسرة، قال: حدثنا يحيى بن قزعة (^١)،\n⦗٤٦٧⦘ قال: حدثنا المغيرة بن عبد الرحمن المخزومي (^٢)، عن أبي النضر (^٣)، قال: أخبرني عامر بن سعد بن أبي وقاص، عن أسامة بن زيد، قال: قال رسول الله ﷺ: \"الطاعون رجز أتى الله به من شاء من عباده، فإذا سمعتم به بأرض، فلا تدخلوا عليه، وإذا كان بأرض وأنتم بها، فلا تخرجوا منها\" (^٤).\n_________\n(^١) القرشي، المكي، المؤذن.\nذكره ابن حبان في ثقاته.\nوقال الذهبي: ثقة.\nوقال ابن حجر: مقبول.\nانظر: الثقات (٩/ ٢٥٧)، والكاشف (٣/ ٢٣٣ / ترجمة ٦٣٤٢)، وتقريب التهذيب (١٠٦٤ / ترجمة ٨٦٧٦).\n(^٢) المغيرة بن عبد الرحمن المخزومي هو موضع الالتقاء.\n(^٣) سالم بن أبي أُميَّة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"17","page":466},{"text":"٩٧٥٤ - حدثنا موسى بن سعيد الدنداني، قال: حدثنا القعنبي (^١)، قال: حدثنا المغيرة بمثله: \"فلا تفروا منه\" (^٢).\n_________\n(^١) القعنبي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"17","page":467},{"text":"٩٧٥٥ - حدثنا يوسف بن مسلَّم، قال: حدثنا حجاج، قال: حدثنا شعبة (^١)، عن حبيب بن أبي ثابت، قال: كنت بالمدينة، فبلغني أن الطاعون بالكوفة، قال: فذكر لي (^٢) هذا الحديث، عن عامر بن سعد -وكان غائبا- فلقيت إبراهيم بن سعد (^٣)، فسألته عن ذلك، فقال:\n⦗٤٦٨⦘ سمعت أسامة بن زيد يحدث سعدا: أن النبي ﷺ قال: \"إن هذا الوجع رجز أو عذاب أو بقية عذاب، فإذا كان بأرض وأنتم بها، فلا تخرجوا منها، وإذا سمعتم بها بأرض فلا تدخلوها\". فقلت له: أنت سمعت أسامة يحدّث سعدا فلم ينكر؟ قال: نعم (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) ذكره له: عطاء بن يسار، وغيره، كما في صحيح مسلم.\n(^٣) ابن أَبي وقاص.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٧).\nفوائد الاستخراج: تقييد المهمل عند مسلم، وهو حبيب، بأنه ابن أبي ثابت.","vol":"17","page":467},{"text":"٩٧٥٦ - حدثنا إبراهيم بن مرزوق البصري، قال: حدثنا أَبو داوود الطيالسي، قال: حدثنا شعبة (^١)، قال: أخبرني حبيب بن أبي ثابت، قال: قدمت المدينة، فبلغنا أن الطاعون وقع بالكوفة، فقلت: من يروي ذاك الحديث؟ فقيل (^٢): عامر بن سعد، فكان غائبا، فلقيت إبراهيم ابن سعد، فحدثني أنه سمع أسامة بن زيد، يحدث أن النبي ﷺ قال: \"إذا وقع بأرض فلا تدخلوها، وإذا وقع وأنتم بها فلا تخرجوا منها\". قلت: أنت سمعت أسامة؟ قال: نعم (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) انظر التعليق الثاني على الحديث رقم (٩٧٥٥).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٧).","vol":"17","page":468},{"text":"٩٧٥٧ - حدثنا الصغاني، قال: أخبرنا أَبو النضر، قال: حدثنا\n⦗٤٦٩⦘ شعبة، ح.\nوحدثنا الصغاني [أيضا] (^١)، قال: حدثنا الحسن بن موسى، قالا: حدثنا شعبة (^٢)، قال: حدثني حبيب بن أبي ثابت، قال: سمعت إبراهيم ابن سعد، قال: سمعت أسامة بن زيد، يحدث سعدا: أن النبي ﷺ قال: \"إذا سمعتم به في أرض\" -يعني الطاعون- \"فلا تدخلوها، وإذا وقع بها وأنتم فيها، فلا تفروا منها\".\nزاد أَبو النضر: فقلت لإبراهيم [بن سعد] (^٣): سمعت هذا من أسامة يحدث سعدا وسعد لا ينكره؟ قال: نعم (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: (٩٧ / الثانية).\nفوائد الاستخراج: ذكر متن رواية شعبة، التي ليس فيها قصة حبيب بن أبي ثابت -السابقة برقم (٩٧٥٥) - ومسلم ساق إسنادها، ونبه على أنه ليس فيها القصة.","vol":"17","page":468},{"text":"٩٧٥٨ - حدثنا أَبو داوود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، بإسناده، [قال] (^٢): سمعت أسامة بن زيد\n⦗٤٧٠⦘[يحدث] (^٣) أن النبي ﷺ قال: \"إن هذا الطاعون بقية رجز وعذاب، عُذب به قوم، فإذا كان بأرض، فلا تهبطوا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا عنه\" (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) زيادة يقتضيها السياق، وهي ثابتة في الروايات السابقة عن شعبة.\n(^٤) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩٧٤٤)، ورقم (٩٧٥٧).","vol":"17","page":469},{"text":"٩٧٥٩ - حدثنا محمد بن أحمد بن الجنيد، قال: حدثنا إسحاق ابن إسماعيل، قال: حدثنا جرير (^١)، عن الأعمش، عن حبيب بن أبي ثابت، عن إبراهيم بن سعد بن أَبي وقاص، قال: كان أسامة بن زيد، وسعد جالسين (^٢) يتحدثان، فقالا: قال رسول الله ﷺ: \"إن الطاعون بقية عذاب، عذب به قوم قبلكم، فإذا كان بأرض لستم بها، فلا تدخلوها، وإذا كان (^٣) بأرض وأنتم بها، فلا تخرجوا منها\" (^٤).\n_________\n(^١) جرير هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (جالسان)، والتصويب من نسخة (ل).\n(^٣) كلمة (كان) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٧ / الرابعة).\nفوائد الاستخراج: ذكر متن رواية جرير، ومسلم ساق إسنادها، وأحال بها على روايات الباب.","vol":"17","page":470},{"text":"٩٧٦٠ - حدثنا أَبو أمية، قال: حدثنا أَبو حذيفة، قال: حدثنا\n⦗٤٧١⦘ سفيان (^١)، عن حبيب بن أبي ثابت، قال (^٢): سمعت إبراهيم بن سعد يقول: سمعت أسامة بن زيد، يحدث سعدا عن النبي ﷺ أنه قال: \"إذا وقع الطاعون بأرض وأنتم بها، فلا تخرجوا منها، وإذا سمعتم بالطاعون بأرض، فلا تدخلوها\" (^٣).\n_________\n(^١) الثوري -كما سيأتي برقم (٩٧٦٢) - هو موضع الالتقاء.\n(^٢) كلمة: (قال) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: (٩٧/ الثالثة).\nفوائد الاستخراج: ذكر متن رواية سفيان الثوري، ومسلم ساق إسنادها، وأحال بها على رواية شعبة.","vol":"17","page":470},{"text":"٩٧٦١ - حدثنا عباس الدوري، قال: حدثنا محمد بن الصلت، قال: حدثنا منصور بن أبي الأسود، عن أبي إسحاق الشيباني (^١)، عن حبيب بن أبي ثابت، عن إبراهيم بن سعد، قال: سمعت أسامة بن زيد يحدث سعدا، قال: قال رسول الله ﷺ: \"إن هذا الطاعون رجز، أنزل على من كان قبلكم، فإذا سمعتم به في أرض فلا تدخلوها، وإذا كان بأرض (^٢) وأنتم بها، فلا تخرجوا منها\" (^٣).\n_________\n(^١) أَبو إسحاق الشيباني هو موضع الالتقاء.\n(^٢) كلمة: (بأرض) ساقطة من نسختي (ل)، (هـ).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: =\n⦗٤٧٢⦘ = (٩٧ / الخامسة).\nفوائد الاستخراج:\n- ذكر كنية الشيباني، ومسلم ذكر نسبته فقط.\n- ذكر متن رواية أبي إسحاق الشيباني، ومسلم ساق إسنادها، وأحال بها على الروايات قبلها.","vol":"17","page":471},{"text":"٩٧٦٢ - حدثنا محمد بن إسماعيل الأحمسي، قال: حدثنا وكيع ابن الجراح (^١)، قال: حدثنا سفيان الثوري، عن حبيب بن أبي ثابت، عن إبراهيم بن سعد، عن سعد بن مالك (^٢)، وخزيمة بن ثابت، وأسامة بن زيد، قالوا: قال رسول الله ﷺ: \"إن هذا الطاعون رجز، وبقية عذاب، عُذب به قوم، فإذا وقع بأرض وأنتم فيها، فلا تخرجوا منها فرارا منه، وإذا وقع [بأرض] (^٣) ولستم بها، فلا تدخلوها\" (^٤).\n_________\n(^١) وكيع بن الجراح هو موضع الالتقاء.\n(^٢) هو سعد بن أبي وقاص.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: (٩٧/ الثالثة).\nفوائد الاستخراج:\n- ذكر متن رواية وكيع، ومسلم ساق إسنادها، وأحال بها على رواية شعبة.\nتنبيه: الحديث عند البخاري من مسند أسامة وحده.","vol":"17","page":472},{"text":"٩٧٦٣ - حدثنا علي بن حرب، قال: حدثنا القاسم بن يزيد، قال: حدثنا سفيان (^١)، عن حبيب بن أبي ثابت، عن إبراهيم بن سعد، عن سعد، وخزيمة بن ثابت، وأسامة بن زيد، عن النبي ﷺ قال: \"إن هذا الوجع عذاب، عذب به أناس من قبلكم، فإذا كان بأرض وأنتم بها، فلا تخرجوا منها، وإذا صار بأرض وأنتم ليس بها فلا تأتوها\" (^٢).\n_________\n(^١) الثوري -كما في الحديث رقم (٩٧٦٢) - هو موضع الالتقاء.\n(^٢) تقدم تخريجه وذكر فوائد الاستخراج، انظر الحديث رقم (٩٧٤٤) ورقم (٩٧٦٠).\nوانظر التنبيه السابق.","vol":"17","page":473},{"text":"٩٧٦٤ - حدثنا أَبو شيبة بن أبي شيبة (^١)، وأحمد بن عمار بن خالد الواسطي، قالا: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن الشيباني، عن رياح بن عبيدة (^٢)، عن عامر بن سعد ابن\n⦗٤٧٤⦘ أبي وقاص (^٣)، قال: سمعت أسامة بن زيد، يحدث عن سعد بن مالك، قال: قال رسول الله ﷺ: \"إن الطاعون رجز، أنزل على من كان قبلكم، أو علي بني إسرائيل، فإذا أخذ بأرض فلا تدخلوها، وإذا أخذ بأرض وأنتم بها، فلا تخرجوا منها\" (^٤).\n_________\n(^١) هو إبراهيم بن عبد الله بن محمد بن أبي شيبة، العبسي مولاهم، الكوفي.\n(^٢) رياح -بكسر الراء، وفتح المثناة التحتية- بن عبيدة -بفتح العين وكسر الموحدة من تحت- السلمي.\nوثقه ابن معين، وأبو زرعة، والنسائي، وابن حجر، وغيرهم.\nانظر: الجرح والتعديل (٣/ ٥١١ / ترجمة ٥٣١٦)، والإكمال لابن ماكولا (٤/ ١٤) (٦/ ٥٦)، وتهذيب الكمال (٩/ ٢٥٧ - ٢٥٩ / ترجمة ١٩٤١، ١٩٤٢)، وتقريب التهذيب (٣٣٠، ٣٣١ / ترجمة ١٩٨٤، ١٩٨٥).\nتنبيه: هذا الراوي جعله المزي اثنين، وهو شخص واحد؛ اختلف في نسبته =\n⦗٤٧٤⦘ = فقيل: سلمي، وقيل: باهلي.\nقال ابن حجر -عن تفريق المزي بينهما-: (وهو قول غريب، لم يذكره أصحاب المؤتلف والمختلف، الدارقطني فمن بعده، ولم يذكروا كلهم في باب رياح بن عبيدة سوى رجل واحد، وهو الأظهر) اهـ.\nانظر: إضافة إلى ما سبق: الثقات لابن حبان (٤/ ٢٣٨)، والمؤتلف والمختلف (٢/ ١٠٣٦).\n(^٣) عامر بن سعد بن أبي وقاص هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤).","vol":"17","page":473},{"text":"٩٧٦٥ - حدثنا أَبو شيبة، وأحمد بن عمار [بن خالد] (^١)، قالا: حدثنا عمر بن حفص بن غياث النخعي، قال: أخبرني أَبي، عن الشيباني (^٢)، قال: حدثني حبيب بن أبي ثابت، عن إبراهيم بن سعد، أنه حدث بمثل ذلك (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) الشيباني هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٧ / الخامسة).","vol":"17","page":474},{"text":"٩٧٦٦ - وحدثنا أَبو شيبة [بن أبي بكر بن أبي شيبة] (^١)، وأحمد ابن عمار، قالا: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن الشيباني، عن أبي بكر بن حفص (^٢)، قال: حدثني عمر بن عبد العزيز (^٣)، عن عامر (^٤)، مثل ذلك (^٥)، كلهم يذكره عن أسامة بن زيد.\n_________\n(^١) من نسخة (ل).\n(^٢) هو عبد الله بن حفص بن عمر بن سعد بن أبي وقاص، القرشي، المدني.\n(^٣) ابن مروان بن الحكم بن أبي العاص، الأموي، أَبو حفص، المدني، ثم الدمشقي، أمير المؤمنين، الإمام العادل، والخليفة الصالح.\nانظر: طبقات ابن سعد (٥/ ٣٣٠ - ٤٠٨)، وتهذيب الكمال (٢١/ ٤٣٢ - ٤٤٧ / ترجمة ٤٢٧٧).\n(^٤) ابن سعد بن أبي وقاص هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤).","vol":"17","page":475},{"text":"٩٧٦٧ - حدثنا علي بن عبد الرحمن المخزومي (^١)، قال: حدثنا أَبو الأسود (^٢)، قال: حدثنا نافع بن يزيد، عن ابن الهاد، عن محمد ابن المنكدر (^٣)، حدثه عن عامر بن سعد، عن أسامة بن زيد، عن رسول الله ﷺ-قال: ذكر الطاعون عنده (^٤) - فقال: \"إنه رجس، أو رجز عذبت به\n⦗٤٧٦⦘ أمة من الأمم، وقد بقيت منه بقايا، فإذا سمعتم به أرض، فلا تدخلوا عليهم (^٥)، وإذا وقع وأنتم بها، فلا تفروا منه\" (^٦).\nقال ابن الهاد: إن محمدا قال له: فحدثت هذا الحديث عمر ابن عبد العزيز، فقال: هكذا حدثني عمر (^٧) بن سعد بن أبي وقّاص (^٨).\n_________\n(^١) مولاهم، المصري، لقبه علان، ت (٢٧٢) هـ، اسم جده: محمد بن المغيرة.\n(^٢) هو النضر بن عبد الجبار، المرادي، مولاهم، المصري، مشهور بكنيته.\n(^٣) محمد بن المنكدر هو موضع الالتقاء.\n(^٤) في نسخة (ل) سقط حرف الهاء من كلمة (عنده)، ومكانه بياض يسير.\n(^٥) في نسخة (ل) ضبة فوق حرف الميم.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢).\n(^٧) هكذا في الأصل ونسختي (ل)، (هـ)، بل في نسخة (هـ) وضع فوقه علامة (صح).\nولم يذكره ابن حجر في (إتحاف المهرة) وتقدم تخريجه، في الحديث رقم (٩٧٥٢) ورقم (٩٧٦٦): عامر بن سعد، فالله أعلم.\nوعمر بن سعد بن أبي وقاص قال فيه الذهبي: هو نفسه في نفسه غير متهم، لكنه باشر قتال الحسين، وفعل الأفاعيل.\nوقال ابن حجر: صدوق، لكن مقته الناس لكونه كان أميرا على الجيش الذين قتلوا الحسين بن علي، قتله المختار سنة (٦٥) هـ أو بعدها.\nانظر: الميزان (٣/ ١٩٨ ترجمة ٦١١٦)، وتقريب التهذيب (٧١٩ / ترجمة ٤٩٣٧).\n(^٨) لم أقف على من أخرج الحديث من طريق عمر بن سعد بن أبي وقاص.","vol":"17","page":475},{"text":"٩٧٦٨ - حدثنا ابن أبي مسرة، قال: حدثنا محمد بن الحسن ابن زبالة (^١)، قال: حدثنا سليمان بن بلال، عن الضحاك بن عثمان، عن محمد ابن المنكدر (^٢)، عن عامر بن سعد، عن أسامة بن زيد، عن النبي ﷺ قال:\n⦗٤٧٧⦘ \"إذا وقع الطاعون بأرض وأنتم بها، فلا تخرجوا منها فرارا منه، وإذا سمعتم (^٣) فلا تدخلوا عليه إذا وقع ولستم بها\" (^٤).\n_________\n(^١) بفتح الزاي، وتخفيف الموحدة التحتية، المخزومي، أَبو الحسن، المدني.\n(^٢) محمد بن المنكدر هو موضع الالتقاء.\n(^٣) كذا في الأصل ونسختي (ل)، (ح) والسياق يقتضي زيادة: [به].\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":476},{"text":"٩٧٦٩ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، قال: أخبرني عامر بن سعد بن أبي وقاص، عن أسامة بن زيد، عن رسول الله ﷺ أنه قال: \"إن هذا الوجع أو السقم، رجز عذب به بعض هذه الأمم قبلكم، ثم بقي بعد في الأرض، فيذهب المرة، ويأتي الأخرى، فمن سمع به بأرض، فلا يقدمن عليه، ومن وقع بأرض وهو بها، فلا يخرجنه الفرار منه\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٦).","vol":"17","page":477},{"text":"٩٧٧٠ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر (^١)، عن الزهري، عن عامر بن سعد، عن أسامة بن زيد قال: قال رسول الله ﷺ: إن هذا الوباء رجز، أهلك الله [به] (^٢) بعض الأمم كان (^٣) قبلكم، وقد بقي في الأرض منه شيء،\n⦗٤٧٨⦘ يجيء أحيانا، ويذهب أحيانا، فإذا وقع وأنتم بأرض، فلا تخرجوا منها، وإذا سمعتم به (^٤) في أرض فلا تأتوها\" (^٥).\n_________\n(^١) معمر هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ).\n(^٤) في الأصل ونسختي (ل)، (هـ): (بها)، لكن فوق حرف الهاء ضبَّة في الأصل ونسخة (هـ).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند الإمام مسلم برقم: (٩٦ / الثانية).\nتنبيه: هذا الحديث في نسخة (ل) تأخر عن الذي بعده هنا.","vol":"17","page":477},{"text":"٩٧٧١ - حدثنا محمد بن عزيز، أخبرني سلامة، عن عقيل، قال: و(^١) أخبرني ابن شهاب (^٢)، بإسناده، قال (^٣): \"إن هذا الوجع، أو السقم رجز، عذبت به بعض الأمم قبلكم\". بمثله (^٤).\n_________\n(^١) حرف الواو ساقط من نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) كلمة (قال) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٦).","vol":"17","page":478},{"text":"٩٧٧٢ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب، قال: حدثني عمرو بن الحارث، أن أبا النضر (^١) حدثه، عن عامر بن سعد بن أبي وقاص، أنه سمع أسامة بن زيد بن حارثة، يحدث سعد بن أبي وقاص، أو سأله عن الوجع، فقال أسامة: ذكر عند رسول الله ﷺ، فقال: \"هو رجز سلط على\n⦗٤٧٩⦘ من قبلكم، أو علي بني إسرائيل، فإذا سمعتم به ببلد (^٢)، فلا تدخلوا عليه فيها، وإذا وقع كنتم بها، فلا يخرجنكم منه فرارا\" (^٣) (^٤).\n_________\n(^١) هو سالم بن أبي أمية، وهو موضع الالتقاء.\n(^٢) في نسخة (ل): ببلدة.\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ)، لكن ضبب على الألف الأخير من كلمة (فرار).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"17","page":478},{"text":"٩٧٧٣ - حدثنا سعيد بن مسعود المروزي، وحمدان بن علي الوراق، والصغاني، قالوا: حدثنا عفان، قال: حدثنا سليم بن حيان (^١)، [قال]: (^٢) حدثني عكرمة بن خالد (^٣)، قال: حدثني يحيى بن سعد (^٤)، عن\n⦗٤٨٠⦘ أبيه (^٥)، قال: ذكر الطاعون عند رسول الله ﷺ فقال: \"رجزٌ أصيب به من كان قبلكم، فإذا كان بأرض، فلا تدخلوها، وإذا كان بها وأنتم بها، فلا تخرجوا منها\" (^٦).\n_________\n(^١) سليم -بفتح السين وكسر اللام- ابن حيان -بمهملة وتحتانية- ابن بسطام، الهذيلي، البصري وثقه ابن معين، وأحمد، والنسائي، وابن حجر.\nانظر: الجرح والتعديل (٤/ ٣١٤ / ترجمة ١٣٦٧)، والإكمال لابن ماكولا (٤/ ٣٢٩)، وتهذيب التهذيب (٤/ ١٤٨/ ترجمة ٢٩٦)، وتقريب التقريب (٤٠٤ / ترجمة ٢٥٤٦).\n(^٢) من نسخة (ل).\n(^٣) ابن العاص، المخزومي، القرشي، المكي، مات بعد عطاء بن أبي رباح، وعطاء مات سنة (١١٤) هـ على المشهور.\nوثقه: ابن معين، وأبو زرعة، والنسائي، والذهبي، وابن حجر.\nانظر: تأريخ الدارمي (١٦٣ / ترجمة ٥٨٠، ٥٨١)، والجرح والتعديل (٧/ ٩/ ترجمة ٣٤)، والميزان (٣/ ٩٠/ ترجمة ٥٧١١)، وتقريب التهذيب (٦٨٧ / ترجمة ٤٧٠٢).\n(^٤) ابن أبي وقاص.\nذكره ابن أبي حاتم في الجرح والتعديل، ولم يذكر فيه جرحا ولا تعديلا، وقال: =\n⦗٤٨٠⦘ = روى عن أبيه، روى عنه عكرمة بن خالد، سمعت أبي يقول ذلك. اهـ.\nوقال الذهبي فيه وفي إخوته: لهم ذكر.\nانظر: طبقات ابن سعد (٥/ ١٧٠)، والجرح والتعديل (٩/ ١٥٣/ ترجمة ٦٣١)، والسير (٤/ ٣٥١ / ترجمة ١٢٩).\n(^٥) سعد بن أبي وقاص هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، ورواية سعد بن أبي وقاص عند مسلم برقم (٩٧ / الثالثة).\nفوائد الاستخراج: ذكر متن رواية سعد بن أبي وقاص، ومسلم أحال بها على رواية شعبة، عن حبيب بن أبي ثابت، عن إبراهيم بن سعد، عن أسامة بن زيد.","vol":"17","page":479},{"text":"٩٧٧٤ - حدثنا يزيد بن سنان، قال: حدثنا معاذ بن هشام (^١)، قال: حدثني أبي، عن قتادة، عن عكرمة بن خالد، عن يحيى ابن سعد بن مالك، عن أبيه (^٢)، أن النبي ﷺ قال: \"إذا كان الطاعون بأرض، فلا تهبط عليه، وإذا وقع بأرض وأنت بها، فلا تخرجن منها\" (^٣).\n_________\n(^١) ابن أبي عبد الله -واسمه سنبر- الدستوائي، البصري.\n(^٢) سعد بن مالك (أبي وقاص) هو موضع الالتقاء.\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩٧٤٤)، ورقم (٩٧٧٣).","vol":"17","page":480},{"text":"٩٧٧٥ - حدثنا عمار بن رجاء، قال: حدثنا أَبو داوود، قال: حدثنا شعبة، عن قتادة، قال: سمعت عكرمة بن خالد، عن ابن سعد، عن سعد بن أبي وقاص (^١)، أن رسول الله ﷺ قال \"الطاعون (^٢) إذا كان بأرض وأنتم بها، فلا تخرجوا منها، وإذا كان بأرض ولستم بها، فلا تدخلوها\" (^٣).\nرواه غندر، عن شعبة [بهذا] (^٤).\n_________\n(^١) سعد بن أبي وقاص هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (للطاعون)، والمثبت من نسخة (ل)؛ لأنه أقرب للسياق.\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩٧٤٤)، ورقم (٩٧٧٣).\n(^٤) وصله أَبو عوانة، انظر الحديث التالي، ووصله أيضًا الإمام أحمد في مسنده (١/ ١٧٥)، وابن خزيمة في التوكل، كما قال ابن حجر في الإتحاف (٥/ ١٤٢، ١٤٣/ حديث رقم: ٥٠٨٥) كلاهما عن غندر (محمد بن جعفر)، عن شعبة، عن عكرمة -ولم ينسبه- به، ولذا نبه شعبة في الحديث التالي، على أنه: عكرمة بن خالد.\nوما بين المعقوفتين من نسخة (ل).","vol":"17","page":481},{"text":"٩٧٧٦ - حدثنا محمد بن محمد أَبو بكر بن رجاء، قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، بإسناده (^١)، مثله (^٢).\n⦗٤٨٢⦘ قال شعبة (^٣): وحدثني هشام أَبو بكر، أنه (^٤) عكرمة بن خالد، ح (^٥).\nحدثنا ابن الجنيد، قال: حدثنا عمرو بن عاصم، ح.\nوحدثنا موسى بن سعيد، قال: حدثنا الحوضي، قالا: حدثنا همام، قال: حدثنا قتادة، عن عكرمة بن خالد المخزومي، عن ابن سعد بن مالك، عن أبيه (^٦)، بمثله (^٧).\n_________\n(^١) موضع الالتقاء هو سعد بن أبي وقاص، كما في الحديث السابق برقم (٩٧٧٥).\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، ورقم (٩٧٧٥).\n(^٣) بالإسناد السابق، كما وقع عند الإمام أحمد وابن خزيمة، انظر: التعليق على المعلَّق السابق.\n(^٤) في الأصل ما يشبه الضبة فوق كلمة (أنه)، لكنها صحيحة، والضبة لا معنى لها؛ لأن شعبة ذكر أن هشام الدستوائي نسب عكرمة، كما وقع عند الإمام أحمد بن وابن خزيمة، انظر التعليق على المعلق السابق.\n(^٥) حرف الحاء غير موجود في نسخة (ل).\n(^٦) سعد بن مالك، هو موضع الالتقاء.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٧٤٤)، ورواية سعد بن مالك عند مسلم برقم (٩٧ / الثالثة).","vol":"17","page":481},{"text":"٩٧٧٧ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا (^١): حدثنا ابن وهب (^٢)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، [قالا]: (^٣)\n⦗٤٨٣⦘ أخبرني عبد الحميد بن عبد الرحمن بن زيد بن الخطاب، أن عبد الله ابن الحارث حدثه -وقال يونس: عبد الله بن الحارث بن نوفل أخبره- أن عبد الله بن عباس أخبره -وقال بحر: حدثه- أنه كان مع عمر ابن الخطاب ﵁ حين خرج إلى الشام، فرجع بالناس من سَرْغٍ (^٤)، فلقيته أمراؤه على الأجناد، و(^٥) لقيه أَبو عبيدة بن الجراح وأصحابه، وقد وقع الوجع بالشام، فقال عمر: اجمع لي المهاجرين الأولين (^٦)، فدعوتهم، فاستشارهم، فاختلفوا فيه، فقال بعضهم: إنما هو قدر الله، وقد خرجت لأمر، ولا نرى أن نرجع (^٧) فيه، وقال بعضهم: معك بقية الناس، وأصحاب رسول الله ﷺ، ارجع بالناس ولا تقدمهم\n⦗٤٨٤⦘ على هذا الوباء، ثم أمرهم أن يرتفعوا، ثم قال: ادع لي الأنصار، فدعوتهم، فاستشارهم فسألهم، فسلكوا سبيل المهاجرين، واختلفوا كاختلافهم، فأمرهم أن يرتفعوا -وفي حديث بحر: فأمرهم فخرجوا عنه- ثم قال: ادع لي من كان هاهنا من مشيخة مهاجرة الفتح، فدعوتهم له، فاستشارهم، فما اختلف عليه رجلان منهم، وقال بحر: فاجتمع رأيهم على أن يرجع بالناس، وفي حديث يونس: واجتمع رأيهم أن يرجع بالناس، فأذن عمر في الناس إني مصبح على ظهر، فركب عمر، ثم قال للناس: إني راجع، فجاء أَبو عبيدة بن الجراح، فقال: أفرارا؟ وقال بحر: إني مصبح على ظهر فأصبحوا عليه، فإني ماض لما (^٨) أرى، فانظروا ما آمركم به، فامضوا له، [قال] (^٩) فأصبح على ظهر، قال: فركب عمر، ثم قال للناس: إني أرجع.\nوقال يونس: إني راجع، فجاء أَبو عبيدة بن الجراح -وكان يكره عمر أن يخالفه- فقال: أفرارا من قدر الله؟ قال: فغضب عمر، وقال: لو غيرك قالها يا أبا عبيدة! نعم، أفرّ من قدر الله إلى قدر الله، أرأيت لو كان لك إبل، فهبطت واديا له عدوتان، وقال بحر:\n⦗٤٨٥⦘ أرأيت لو أن رجلا هبط واديا له عدوتان، إحداهما جدبة، والأخرى خصبة، أليس إن رعى الجدبة، رعاها بقدر الله، وإن رعى الخصبة، رعاها بقدر الله. وقال يونس: أرأيت إن رعيت الخصبة، رعيتها بقدر الله، وإن رعيت الجدبة، رعيتها بقدر الله، قال: ثم خلا بأبي عبيدة، فتراجعا ساعة، فبينما هما على ذلك جاء عبد الرحمن بن عوف -وكان متغيبا في بعض حاجته- فجاء والقوم يختلفون، فقال: إن عندي من هذا علما، وقال بحر: في هذا علما، فقال عمر: [و] (^١٠) ما هو؟ فقال: سمعت رسول الله ﷺ يقول: \"إذا سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا يخرجنكم الفرار منه\". قال يونس: \"فرارا منه\". قال بحر: فحمد الله، فرجع وأمر، وقال يونس: فكبر عمر، وأمر الناس أن يرجعوا، ثم انصرفوا (^١١).\n⦗٤٨٦⦘ حديث يونس، وبحر، معنى حديثهما واحد، أحدهما يزيد الكلمة أو نحوها.\nكذا رواه يونس بن يزيد: عبد الله بن الحارث، ولم يقل: عبد الله ابن عبد الله بن الحارث (^١٢).\nوزاد بحر: قال ابن شهاب: فأخبرني سالم، أن عبد الله بن عمر، وعبد الله بن عامر بن ربيعة، قالا: إن عمر بن الخطاب إنما رجع بالناس من سرغ، عن حديث عبد الرحمن بن عوف (^١٣).\n_________\n(^١) في نسخة (ل) فرق بينهما بالتحويل، ووضعه بعد ابن وهب.\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) بفتح أوله، وإسكان ثانيه، بعدها غين معجمة، مدينة بالشام، افتتحها أَبو عبيدة بن الجراح، هي واليرموك والجابية والرمادة متصلة.\nوقال ياقوت: هي أول الحجاز وآخر الشام، بين المغيثة وتبوك، من منازل حاج الشام.\nانظر: معجم ما استعجم (٣/ ٧٣٥)، ومعجم البلدان (٣/ ٢٣٩).\n(^٥) حرف الواو ساقط من نسخة (ل).\n(^٦) هنا جملة زائدة في نسخة (ل)، وهي: (فجمعتهم له فاستشارهم، فأخبروه أن الوباء قد وقع بالشام. فقال عمر: ادع لي من كان هاهنا من المهاجرين الأولين قال).\n(^٧) كذا في الأصل ونسخة (ل)، أما نسخة (هـ) فليس فيها نقط. وفي صحيح البخاري ومسلم: ترجع بالتاء.\n(^٨) لم تتبين لي في الأصل أهي باللام أم بالباء، وهي في نسخة (ل) (بما)، وما أثبته من نسخة (هـ).\n(^٩) من نسخة (ل).\n(^١٠) من نسخة ت.\n(^١١) أخرجه مسلم في صحيحه -كتاب السلام، باب الطاعون والطيرة والكهانة ونحوها (٤/ ١٧٤٠، ١٧٤١/ حديث رقم ٩٩ / الثانية).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب ما يذكر في الطاعون (١٠/ ١٧٩ / حديث رقم ٥٧٢٩) وطرفاه في (٥٧٣٠، ٦٩٧٣).\nفوائد الاستخراج: ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، وأحال بها على =\n⦗٤٨٦⦘ = رواية مالك ونبه على أن يونس بن يزيد قال: عبد الله بن الحارث، ولم يقل: عبد الله بن عبد الله.\n(^١٢) انظر فوائد الاستخراج.\n(^١٣) زيادة بحر هذه ذكرها مسلم من طريق مالك عن ابن شهاب، به، برقم (١٠٠).","vol":"17","page":482},{"text":"٩٧٧٨ - حدثنا محمد بن عزيز، قال: حدثنا سلامة، عن عقيل، وحدثني (^١) ابن شهاب (^٢)، عن عبد الحميد بن عبد الرحمن، أن عبد الله ابن الحارث حدثه، أن عبد الله بن عباس حدثه، أن كان مع عمر ابن الخطاب حين خرج إلى الشام، فرجع بالناس من سَرْغ، قال: فلقيه\n⦗٤٨٧⦘ أمراؤه على الأجناد، وذكر الحديث بطوله إلى قوله: ورجع، وأمر الناس أن يرجعوا (^٣).\n_________\n(^١) في نسخة (ل): (قال: حدثني)، وهي أقرب، لكن قد تكرر هذا الأسلوب في النسخ التي عندي، ولذا أبقيت ما في الأصل كما هو، ولم أبدله بما في نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٧٦).","vol":"17","page":486},{"text":"٩٧٧٩ - حدثنا أَبو ثور عمرو بن سعد بن عمرو بن علقمة الشعباني (^١) بإسكندرية، قال: حدثنا ابن وهب، ح.\nوحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا (^٢) أخبره، عن ابن شهاب، عن عبد الحميد بن عبد الرحمن بن زيد ابن الخطاب، عن عبد الله بن عبد الله بن الحارث بن نوفل، عن ابن عباس، أن عمر بن الخطاب خرج إلى الشام، حتى إذا كان بسرغ لقيه أمراء الأجناد: أَبو عبيدة بن الجراح، وأصحابه، فأخبروه أن الوباء قد وقع بالشام، فقال ابن عباس: قال عمر: ادع لي المهاجرين\n⦗٤٨٨⦘ الأولين، فدعوتهم؛ فاستشارهم، وأخبرهم أن الوباء قد (^٣) وقع بالشام؛ فاختلفوا عليه: فقال بعضهم: قد خرجت لأمر، ولا نرى أن ترجع عنه، وقال بعضهم: معك بقية الناس، وأصحاب رسول الله ﷺ، ولا نرى أن تقدمهم على هذا الوباء، فقال: ارتفعوا عني، ثم قال: ادع لي الأنصار، فدعوتهم له فاستشارهم، فسلكوا سبيل المهاجرين، واختلفوا كاختلافهم، فقال: ارتفعوا عني، ثم قال: ادع (^٤) لي من كان هاهنا من مشيخة قريش، من مهاجرة الفتح، فدعوتهم، فلم يختلف عليه منهم رجلان، فقالوا: نرى أن ترجع بالناس، ولا تقدمهم على هذا الوباء، فنادى عمر في الناس: إني مصبح على ظهر، فأصبحوا عليه، فقال أَبو عبيدة بن الجراح: أفرارا من قدر الله؟ فقال عمر: لو غيرك قالها يا أبا عبيدة! نعم نفرّ من قدر الله إلى قدر الله، أرأيت لو كان لك إبل، فهبطت واديا له عدوتان، إحداهما خصبة، والأخرى جدبة، أرأيت إن رعيت الخصبة، رعيتها بقدر الله، وإن رعيت الجدبة رعيتها بقدر الله، قال: فجاء عبد الرحمن بن عوف -وكان غائبا في بعض حاجته- فقال: إن عندي من هذا علما، سمعت رسول الله ﷺ يقول: \"إذا\n⦗٤٨٩⦘ سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه\"، قال: فحمد الله عمرُ، ثم انصرف (^٥).\n_________\n(^١) الشعباني -بفتح الشين المعجمة، وسكون العين المهملة، وفتح الموحدة، وفي آخرها النون- نسبة إلى (شعبان) قبيلة من (حمير). انظر: الأنساب (٣/ ٤٣٠) وفيه-: (شعبان) قبيلة من قيس- وتعقبه ابن الأثير في اللباب (٢/ ١٩٨)، وبين أنها قبيلة من حمير.\nوفي نسخة (ل): (الشعراني)، فلعلها نسبة أخرى، أو تصحيف، وقد ذكر ابن ماكولا هذا الراوي في مادة (الشعباني). الإكمال (٤/ ٥٤٦).\n(^٢) مالك هو موضع الالتقاء.\n(^٣) كلمة (قد) ساقطة من نسخة (ل).\n(^٤) في الأصل ونسخة (هـ): (ادعوا)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٧٧)، وهذا الطريق عند مسلم برقم (٩٨).","vol":"17","page":487},{"text":"٩٧٨٠ - حدثنا الترمذي، حدثنا القعنبي، عن مالك (^١)، بإسناده مثله، إلا أنه قال: وكان متغيبا، بدل غائبا (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٧٧)، وهذا الطريق عند مسلم برقم (٩٨).","vol":"17","page":489},{"text":"٩٧٨١ - حدثنا الصغاني، قال: حدثنا إسحاق بن عيسى، قال: حدثني مالك بن أنس (^١)، عن الزهري، عن عبد الحميد بن عبد الرحمن بن زيد ابن الخطاب، عن عبد الله بن عبد الله بن الحارث، عن ابن عباس بمثله (^٢).\n_________\n(^١) مالك بن أنس هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٧٧)، وهذا الطريق عند مسلم برقم (٩٨).","vol":"17","page":489},{"text":"٩٧٨٢ - حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبد الرزاق (^١)، عن معمر، عن الزهري، عن عبد الحميد بن عبد الرحمن بن زيد ابن الخطاب، عن عبد الله بن عبد الله بن الحارث بن نوفل عن ابن عباس، قال: خرج عمر بن الخطاب يريد الشام، حتى إذا كان في بعض الطريق، لقيه أَبو عبيدة بن الجراح وأصحابه، فأخبره (^٢) أن\n⦗٤٩٠⦘ الوباء قد وقع بالشام؛ فاستشار عمر الناس، فأشار عليه المهاجرون والأنصار أن يمضي، وقالوا: قد خرجت لأمر، فلا نرى أن ترجع عنه، وقال الذين أسلموا يوم الفتح: معاذ الله أن نرى هذا الرأي، أن نختار دار البلاء على دار العافية، [قال] (^٣) وكان عبد الرحمن غائبا، فجاء، فقال: إن عندي علما، سمعت رسول الله ﷺ يقول: \"إذا سمعتم به وقع بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه\"، فنادى عمر في الناس: إني مصبح على ظهر؛ فأصبحوا عليه، فقال أَبو عبيدة [بن الجراح] (^٤): يا أمير المؤمنين، أفرارا من قدر الله؟ فقال عمر: لو (^٥) غيرك قالها يا أبا عبيدة! نعم نفرّ من قدر الله إلى قدر الله، أرأيت لو كان لك إبل، فهبطت واديا له عدوتان، إحداهما خصبة (^٦)، والأخرى جدبة (^٧) أليس إن رعيت الخصيبة، رعيتها بقدر الله، وإن رعيت الجديبة، رعيتها بقدر الله؟ قال: بلى، قال: وقال له أيضًا: أرأيت أنه لو رعى الجديبة، وترك الخصيبة أكنت (^٨) معجزه؟\n⦗٤٩١⦘ قال: نعم، قال: فسر إذا، فسار حتى أتى المدينة، فقال: هذا المحل، وهذا المنزل إن شاء الله، قال: نعم (^٩).\nقال الزهري: فأخبرني سعيد بن المسيب، أن عمر رجع بالناس يومئذ من سرغ (^١٠).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) في نسخة (ل): فأخبروه.\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) في نسخة (هـ) (أولو)، لكن يبدو أنه ضبب على (أولها).\n(^٦) في نسخة (ل): خصيبة.\n(^٧) في نسخة (ل): جديبة.\n(^٨) في الأصل ونسخة (ح): (كنت) والذي أثبته من نسخة (ل).\n(^٩) كلمة (قال: نعم) لم يتبين لي أهي جواب على السوال، أم ماذا. وليست في مصنف عبد الرزاق (١١/ ١٤٧، ١٤٨/ حديث رقم ٢٠١٥٩)، والحديث هنا من طريقه.\n(^١٠) تقدم تخريجه، انظر الحديث رقم (٩٧٧٧)، وهذا الطريق عند مسلم برقم (٩٩).","vol":"17","page":489},{"text":"٩٧٨٣ - وحدثنا الدبري، عن عبد الرزاق (^١)، بمثله (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٧٧)، وهذا الطريق عند مسلم برقم (٩٩).","vol":"17","page":491},{"text":"<span data-type='title' id=toc-1280>بيان الخبر الناهي من إيراد الممرض على المصح</span>","vol":"17","page":492},{"text":"٩٧٨٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، [قال]: (^٢) أخبرني يونس عن ابن شهاب، أن أبا سلمة حدثه، أن رسول الله ﷺ قال: \"لا عدوى\" (^٣)، ويحدث أن رسول الله ﷺ قال: \"لا يورد (^٤) مُمْرِضٌ (^٥) على مُصِحٍّ\" (^٦).\nقال أَبو سلمة: كان أَبو هريرة يحدثهما كليهما (^٧) عن رسول الله ﷺ، ثم صمت أَبو هريرة بعد ذلك عن قوله: \"لا عدوى\"، وأقام على\n⦗٤٩٣⦘ \"أن لا يورد ممرض على مصح\".\nقال: فقال الحارث بن أبي ذباب (^٨) -وهو ابن عم أبي هريرة-: قد كنت أسمعك يا أبا هريرة، تحدثنا مع هذا الحديث حديثا آخر، قد سَكَتَّ (^٩) عنه، تقول: قال رسول الله: \"لا عدوى\"! فأبى أَبو هريرة ذلك، وقال: \"لا يورد ممرض على مصح\"؛ فَمَارَاهُ (^١٠) الحارث في ذلك، حتى غضب أَبو هريرة؛ فرطن (^١١) بالحبشية، فقال للحارث: أتدري ماذا قلت؟ قال: لا، قال أَبو هريرة: إني قلت:\n⦗٤٩٤⦘ أبيت (^١٢). قال أَبو سلمة: ولعمري (^١٣) لقد كان أَبو هريرة يحدثنا أن رسول الله ﷺ قال: \"لا عدوى\"، فلا أدري أَنَسِيَ أَبو هريرة، أم (^١٤) نسخ (^١٥)\n⦗٤٩٥⦘ أحد القولين الآخر! (^١٦).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) العدوى: اسم من الإعداد، كالرعوى والبقوى، من الإرعاء والإبقاء.\nوهي: ما يعدي من جرب وغيره، وهي: مجاوزته من صاحبه إلى غيره.\nانظر: الفائق (٢/ ٣٩٩)، ومختار الصحاح (ص ٤١٩).\n(^٤) (لا يورد) -بكسر الراء، ومفعوله محذوف أي- لا يورد إبله المراض. شرح النووي (١٤/ ٤٣٧).\n(^٥) مُمرض -بضم أوله، وسكون ثانيه، وكسر الراء، وبعدها ضاد معجمة- هو الذي له إبل مراض. الفتح (١٠/ ٢٤٢).\n(^٦) مُصِح -بضم الميم، وكسر الصاد المهملة، بعدها مهملة-: من له إبل صحاح. الفتح (١٠/ ٢٤٢).\n(^٧) في الأصل ونسخة (ح): (كلاهما)، والتصويب من نسخة (ل).\n(^٨) هو الحارث بن سعد بن أبي ذباب -بضم الذال المعجمة، وتخفيف الموحدة من تحت- الدوسي، الحجازي انظر: التاريخ الكبير (٢/ ٢٦٩، ٢٧٠ / ترجمة ٢٤٢٧)، والجرح والتعديل (٣/ ٧٥/ ترجمة ٣٤٩)، وتوضيح المشتبه (٤/ ١٩).\n(^٩) في الأصل ونسخة (هـ): بتخفيف التاء، وما أثبته من نسخة (ل) وصحيح مسلم.\n(^١٠) المراء: الجدال. والتماري والمماراة: المجادلة على مذهب الشك والريبة، ويقال للمناظرة: مماراة؛ لأن كل واحد منهما يستخرج ما عند صاحبه ويمتريه، كما يمتري الحالب اللبن من الضرع.\nالنهاية في غريب الحديث (٤/ ٣٢٢).\n(^١١) الرطانة -بفتح الراء وكسرها- والتراطن: كلام لا يفهمه الجمهور، وإنما هو مواضعة بين نفسين أو جماعة، والعرب تخص بها كلام العجم.\nورطن له وراطنه: كلمه بالأعجمية.\nانظر: المجموع المغيث (١/ ٧٧٣)، والفائق (٢/ ١٠٦).\n(^١٢) يريد بذلك: أني لم أحدثك ما تقول. كذا بين ذلك راوي الحديث في الحديث الآتي برقم (٩٧٨٨).\n(^١٣) العَمْر، والعُمر واحد، لكن خص القسم بالعَمر دون العُمر.\nواختلف في التلفظ بها، والاختيار أن يقال: إن إراد بها القسم منع، وإلا فلا، كما يجري على اللسان من الكلام مما لا يراد به حقيقة معناه.\nانظر: المفردات للراغب الأصفهاني (٣٤٧)، ومعجم المناهي اللفظية (ص ٢٧٧ - ٢٧٩).\n(^١٤) في نسخة (ل): (أو).\n(^١٥) الحديثان صحيحان، ولا نسخ ولا تعارض بينهما بحمد الله، بل كل منهما له وجه.\nقال ابن القيم: وذهب إلى هذا قبله وبعده أئمة الإسلام، كابن قتيبة، والطحاوي، وابن عبد البر، والنووي، وابن حجر، وغيرهم.\nوذكروا أوجها عدة للجمع بين الحديثين، أكثرها قربا -في نظري- ما قاله النووي: (أن حديث: \"لا عدوى\"، المراد به نفي ما كانت الجاهلية تزعمه وتعتقده، أن المرض والعاهة تعدي بطبعها لا بفعل الله تعالى.\nوأما الحديث: \"لا يورد ممرض على مصح، فأرشد فيه إلى مجانبة ما يحصل الضرر عنده في العادة، بفعل الله تعالى وقدره، فنفى في الحديث الأول العدوى بطبعها، ولم ينف حصول الضرر عند ذلك بقدر الله تعالى وفعله. وأرشد في الثاني إلى الاحتراز مما يحصل عنده الضرر، بفعل الله وإرادته وقدره. فهذا الذي ذكرناه من =\n⦗٤٩٥⦘ = تصحيح الحديثين، والجمع بينهما هو الصواب الذي عليه جمهور العلماء، ويتعين المصير إليه) اهـ.\nانظر: تأويل مختلف (٦٩ - ٧١)، وشرح معاني الآثار (٤/ ٣١٠)، وشرح النووي (١٤/ ٤٣٣، ٤٣٤)، ومفتاح السعادة (٢/ ٢٦٤ - ٢٧٠)، والعدوى بين الطب وحديث المصطفى (٥٢ - ٥٨).\n(^١٦) أخرجه مسلم في صحيحه -كتاب السلام، باب لا عدوى ولا طيرة ولا هامة ولا صفر (٤/ ١٧٤٣، ١٧٤٤/ حديث رقم ١٠٤).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب لا هامة (١٠/ ٢٤١ / حديث رقم ٥٧٧١)، وطرفه في (٥٧٧٤).","vol":"17","page":492},{"text":"٩٧٨٥ - وحدثنا بحر بن نصر، قال: حدثنا ابن وهب (^١)، عن يونس، بإسناده، عن أبي هريرة، عن النبي ﷺ قال: \"لا يورد ممرض على مصح\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤).","vol":"17","page":495},{"text":"٩٧٨٦ - حدثنا [محمد] (^١) بن عُزيز، قال: حدثني سلامة، قال: حدثني عُقيل، عن ابن شهاب (^٢)، قال: حدثني أَبو سلمة، عن أبي هريرة،\n⦗٤٩٦⦘ أن النبي ﷺ قال: \"لا عدوى، ولا يورد ممرض على مصح\". قال: وكان أَبو هريرة يحدثنا كليهما (^٣) عن رسول الله ﷺ، ثم صمت أَبو هريرة بعد ذلك عن قوله: \"لا عدوى\"، وأقام على أن: \"لا يورد ممرض على مصح\". فذكر مثله سواء (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (كلاهما)، والتصويب من النسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤).","vol":"17","page":495},{"text":"٩٧٨٧ - حدثنا محمد بن عبد الملك الواسطي، وعباس بن محمد الدوري، وأبو داوود الحراني، قالوا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب، قال: أخبرني أَبو سلمة، أنه سمع أبا هريرة يحدث أن رسول الله ﷺ قال: \"لا عدوى\"، ويحدث مع ذلك قال: \"لا يورد ممرض على مصح\".\nقال أَبو سلمة: فكان (^٢) أَبو هريرة يحدث بهما كليهما (^٣)، عن رسول الله ﷺ، ثم صمت أَبو هريرة بعد ذلك عن قوله: \"لا عدوى\"، وأقام على: \"ألَّا يورد الممرض (^٤) على المصح\"، فقال الحارث [ابن\n⦗٤٩٧⦘ أبي ذباب] (^٥): قد كنت أسمعك يا أبا هريرة تحدثنا مع هذا الحديث حديثا آخر، أراك قد سكت عنه، كنت تقول: قال رسول الله ﷺ: \"لا عدوى\"! فأبى أَبو هريرة أن يعرف ذلك؛ فَمَارَاه الحارث؛ فغضب أَبو هريرة فرطن بالحبشية، ثم قال للحارث: أتدري ما قلت؟ قال: لا. قال أَبو هريرة: إني قلت: أبيت، قال أَبو سلمة: لعمري لقد كان يحدثنا أن رسول الله ﷺ قال: \"لا عدوى\"، فلا أدري أنسي أَبو هريرة، أم نسخ أحد الحديثين الآخر (^٦).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسختي ل وهـ -: (كان).\n(^٣) في الأصل ونسخة (ح): (كلاهما) والتصويب من نسخة (ل).\n(^٤) في الأصل ونسخة (هـ): (المريض) لكن ضبب عليها في نسخة (هـ)، والتصويب من =\n⦗٤٩٧⦘ = نسخة (ل).\n(^٥) من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤)، وهذا الطريق عند مسلم برقم (١٠٥).\nفوائد الاستخراج: ذكر متن رواية يعقوب بن إبراهيم بن سعد، ومسلم ساق إسنادها، وأحال بها على رواية يونس.","vol":"17","page":496},{"text":"٩٧٨٨ - حدثنا محمد بن خالد بن خلي الحمصي، قال: حدثنا بشر بن شعيب، عن أبيه (^١)، عن الزهري، قال أَبو سلمة بن عبد الرحمن: سمعت أبا هريرة يخبر أن رسول الله ﷺ قال \"لا عدوى\"، فأنكر [ذلك] (^٢) أَبو هريرة، فقال الحارث: بلى، قد كنت تخبرنا ذلك عن\n⦗٤٩٨⦘ رسول الله ﷺ، فَتَمَارَا هو وأبو هريرة، حتى اشتد مراؤهما، فغضب أَبو هريرة عند ذلك، فرطن بالحبشية، ثم قال للحارث [بن أبي ذباب] (^٣) هل تدري ماذا قلت؟ فقال الحارث: لا، فقال أَبو هريرة: فإني قلت: أبيت، يريد بذلك أني لم أحدثك ما تقول. قال أَبو سلمة: ثم أقام أَبو هريرة على الذي يخبرنا عن رسول الله ﷺ في (^٤) قوله: \"لا يورد الممرض على المصح\"، وترك ما كان يخبرنا عن رسول الله ﷺ في قوله: \"لا عدوى\"، قال أَبو سلمة: فلا أدري أنسي أَبو هريرة ما كان يخبرنا عن (^٥) قول رسول الله ﷺ: \"لا عدوى\"، أم ما شأنه؟ غير أني لم آبا (^٦) عليه كلمة نسيها بعد أن حدثناها عن رسول الله ﷺ، غير إنكاره ما كان يخبرنا عن رسول الله ﷺ في قوله: \"لا عدوى\" (^٧).\n_________\n(^١) شعيب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): (و).\n(^٥) في نسخة (ل): (من).\n(^٦) قال ابن فارس: الإباء: أن تعرض على الرجل الشيء، فيأبى قبوله؛ فتقول: ما هذا الإباء، بالضم والكسر. مقاييس اللغة (١/ ٤٥).\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤). وهذا الطريق عند مسلم برقم (١٠٥/ الثانية).\nفوائد الاستخراج: ذكر متن رواية شعيب، ومسلم ساق إسنادها، وأحال بها على رواية يونس.","vol":"17","page":497},{"text":"<span data-type='title' id=toc-1281>بيان الأخبار المبطلة الطِّيَرَة، والهَامَة، والعَدْوَى، والصَّفَر، والدليل على أن النهي من إيراد الممرض على المصح ليس هو على الحتم</span>","vol":"17","page":499},{"text":"٩٧٨٩ - أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا (^١) أخبره، عن ابن شهاب، عن عبد الله بن عامر بن ربيعة، أن عمر بن الخطاب خرج إلى الشام، فلما جاء سَرْغ بلغه أن الوباء قد وقع بالشام، فأخبره عبد الرحمن بن عوف أن رسول الله ﷺ قال: \"إذا سمعتم بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه\"؛ فرجع عمر بن الخطاب من سرغ (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤)، وهذا الطريق عند مسلم برقم (١٠٠).\nتنبيه: هذا الحديث والحديث الذي بعده الأولى بهما هو الباب الأول؛ لأنهما في موضوعه، ولأنهما يفهم منهما إثبات العدوى، بعكس هذا الباب الذي هنا.","vol":"17","page":499},{"text":"٩٧٩٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكا (^١) أخبره، عن ابن شهاب، عن سالم بن عبد الله، أن عمر بن الخطاب إنما انصرف بالناس عن حديث عبد الرحمن بن عوف (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٨٤)، وهذا الطريق عند مسلم برقم (١٠٠).","vol":"17","page":499},{"text":"٩٧٩١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، قال: قال ابن شهاب: حدثني أَبو سلمة عبد الرحمن، عن أبي هريرة، حين قال رسول الله ﷺ: \"لا عدوى، ولا صَفَر (^٢)، ولا هَامَة (^٣)، فقال\n⦗٥٠١⦘ أعرابي (^٤): يا رسول الله، فما بال الإبل في الرمل كأنها الظباء، فيجيء البعير الأجرب، فيدخل فيها فيجربها؟ قال: \"فمن أعدى الأول\" (^٥)؟!.\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) الصفر -بفتحتين- داء في البطن -كما قال البخاري- لكن اختلفوا في سببه، فقال أَبو عبيدة معمر بن المثنى: سمعت يونس بن عبيد الجرمي يسأل رؤبة بن العجاج؟ فقال: هي حبة تكون في البطن، تصيب الماشية والناس، وهي أعدى من الجرب عند العرب. قال أَبو عبيد: فأبطل النبي ﷺ أنها تعدي.\nوقال الزمخشري: هو اجتماع الماء في البطن. والصفر أيضًا: دود يقع في الكبد وفي شراسيف الأضلاع فيصفر عند الإنسان جدا. ويقال: إنه يلحس الكبد حتى يقتله. اهـ.\nوقال قوم: المراد بـ (لا صفر): النسيء الذي كانوا يفعلونه في الجاهلية، وهو تأخير شهر الحرام إلى صفر، ويجعلون صفر هو الشهر الحرام، فأبطله رسول الله ﷺ.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٥، ٢٦)، وغريب الحديث للحربي (٧٨٦)، والفائق (٢/ ٣٠٦)، والنهاية (٣/ ٣٥)، والفتح (١٠/ ١٧١). وانظر الحديث الآتي برقم (٩٨٠٤)، ورقم (٩٨٠٦).\n(^٣) هامة: بالتخفيف، وهو المحفوظ في الرواية. والهامة: الرأس، واسم طائر، وهو المراد في الحديث؛ وذلك أنهم كانوا يتشاءمون بها، وهي من طير الليل. وقيل: هي البومة. وقيل: كانت العرب تزعم أن روح القتيل الذي لا يدرك بثأره تصير هامة، فتقول: اسقوني، فإذا أدرك بثأره طارت. =\n⦗٥٠١⦘ = وقيل: كانوا يزعمون أن عظام الميت، وقيل: روحه، تصير هامة فتطير، ويسمونه الصدى، فنفاه الإسلام، ونهاهم عنه.\nانظر: غريب الحديث للهروي، (١/ ٢٧، ٢٦)، والفائق (٢/ ٣٩٩)، والنهاية (٥/ ٢٨٣)، والفتح (١٠/ ٢٤١).\n(^٤) قال ابن حجر: لم أقف على اسمه. الفتح (١٠/ ٢٤١).\nوهو رجل من الأنصار، كما سيأتي في الحديث رقم (٩٨٠٠).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام -باب لا عدوى ولا طيرة ولا هامة ولا صفر (٤/ ١٧٤٢، ١٧٤٣/ حديث رقم ١٠١).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب لا صفر (١٠/ ١٧١/ حديث رقم ٥٧١٧)، وأطرافه في (٥٧٠٧، ٥٧٥٧، ٥٧٧٠، ٥٧٧٣، ٥٧٧٥).","vol":"17","page":500},{"text":"٩٧٩٢ - حدثنا محمد بن عزيز، قال: حدثني سلامة، قال: حدثني عقيل، عن ابن شهاب (^١)، بمثله (^٢).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٩١).","vol":"17","page":501},{"text":"٩٧٩٣ - حدثنا بحر بن نصر، قال: أخبرنا ابن وهب (^١)، أخبرني يونس، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة حين قال رسول الله\n⦗٥٠٢⦘ﷺ فذكر مثله (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٩١).","vol":"17","page":501},{"text":"٩٧٩٤ - حدثنا محمد بن إسحاق بن الصباح، ومحمد بن مهل، والفضل بن أحمد بن إسماعيل (^١)، الصنعانيون، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري (^٢)، عن أبي سلمة، عن أبي هريرة، قال: قال النبي ﷺ: \"لا عدوى، ولا صفر، ولا هامة\"، فقال رجل: يا رسول الله، فما بال الإبل تكون في الرمل كأنها ظبي (^٣)، فيخالطها البعير الأجرب، فيدخل فيها، فيجربها؟ قال: \"فمن أعدى الأول\" (^٤)؟!.\n_________\n(^١) لم أقف على ترجمته.\n(^٢) الزهري هو موضع الالتقاء.\n(^٣) هكذا في الأصل ونسخة (هـ)، وعليها في النسختين حرف لم أدر أهو تصحيح أم تضبيب، أما نسخة (ل) فسقطت الورقة التي فيها هذا الحديث، من المصورة التي عندي.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٧٩١).","vol":"17","page":502},{"text":"٩٧٩٥ - حدثنا العباس بن محمد، وأبو داوود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن ابن شهاب، قال: أخبرني أَبو سلمة بن عبد الرحمن، أن أبا هريرة قال: أن\n⦗٥٠٣⦘ رسول الله ﷺ قال: \"لا عدوى، ولا طيرة (^٢)، ولا صفر، ولا هامة\"، فقال أعرابي: يا رسول الله، فما بال الإبل تكون في الرمل كأنها ظبي، فيأتي البعير الأجرب، فيدخل فيها فيجربها؟ فقال رسول الله ﷺ: \"فمن أعدى الأول؟! (^٣) \".\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) الطيرة -بكسر الطاء المهملة، وفتح التحتانية المثناة- بوزن العنبة، هذا هو الصحيح المعروف في رواية الحديث، كتب اللغة والغريب، وحكى القاضي وابن الأثير: أن منهم من سكن الياء، والمشهور الأول.\nوالطيرة: التشاؤم، وأصل التطير أنهم كانوا في الجاهلية يُنَفِّرُونَ الظباء والطير، فإن أخذت ذات اليمين تبركوا به، ومضوا في سفرهم وحوائجهم، وإن أخذت ذات الشمال رجعوا عن سفرهم وحاجاتهم، وتشاءموا بها. فنفى الشرع ذلك وأبطله ونهى عنه، وأخبر أنه ليس له تأثير بنفع ولا ضر.\nانظر: المجموع المغيث (٢/ ٣٧٨)، والنهاية (٣/ ١٥٢)، وشرح النووي (١٤/ ٤٣٨، ٤٣٩)، والفتح (١٠/ ٢١٢).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٢).\nفوائد الاستخراج: ذكر قصة الأعرابي في رواية يعقوب بن إبراهيم، ومسلم أحال بها على رواية يونس.","vol":"17","page":502},{"text":"٩٧٩٦ - حدثنا محمد بن خالد بن خلي الحمصي، قال: حدثنا بشر بن شعيب، عن أبيه (^١)، عن الزّهري، قال أَبو سلمة: حدثنا أَبو هريرة\n⦗٥٠٤⦘ قال: سمعت النبي ﷺ يقول: \"لا عدوى\" (^٢).\n_________\n(^١) شعيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٥/ الثانية).\nفوائد الاستخراج: ذكر متن رواية شعيب، ومسلم ساق إسنادها، وأحال بها على رواية يونس.","vol":"17","page":503},{"text":"٩٧٩٧ - وحدثني أَبو حاتم (^١)، قال: حدثنا أَبو اليمان (^٢)، قال: أخبرنا شعيب، عن الزهري، عن أبي سلمة، عن أبي هريرة، قال رسول الله ﷺ: \"لا عدوى، ولا طيرة\" (^٣).\n_________\n(^١) هو الإمام الكبير والحافظ الشهير: محمد بن إدريس بن المنذر، الحنظلي، الرازي، ت (٢٧٧) هـ.\n(^٢) أَبو اليمان هو موضع الالتقاء.\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (٩٧٩١) و(٩٧٩٦).","vol":"17","page":504},{"text":"٩٧٩٨ - حدثنا محمد بن خالد بن خلي، قال: حدثنا بشر، ح.\nوحدثنا موسى بن سعيد، قال: حدثنا أَبو اليمان (^١)، قال (^٢): أخبرنا شعيب (^٣)، عن الزهري، قال: حدثني السائب بن يزيد، أن\n⦗٥٠٥⦘ رسول الله ﷺ قال: \"لا عدوى، ولا صفر، ولا هامة\" (^٤).\n_________\n(^١) أَبو اليمان هو موضع الالتقاء في طريق موسى بن سعيد.\n(^٢) هكذا في الأصل ونسخة (هـ). وأما نسخة (ل) فالورقة التي فيها الحديث ساقطة من المصورة التي عندي، والأولى: (قالا).\n(^٣) شعيب هو موضع الالتقاء في طريق محمد بن خالد بن خلي.\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب لا عدوى ولا طيرة … (٤/ ١٧٤٣/ حديث رقم ١٠٣ عقب حديث أبي هريرة)، ولم يفرده المحقق برقم مستقل.","vol":"17","page":504},{"text":"٩٧٩٩ - حدثنا أَبو يوسف الفارسي، حدثنا أَبو اليمان (^١)، قال: أخبرنا شعيب، عن الزهري، قال: أخبرني السائب بن يزيد، أن النبي ﷺ قال: \"لا عدوى، ولا صفر\" (^٢).\n_________\n(^١) أَبو اليمان هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٩٨).\nتنبيه: بهذا الحديث يبتدي الوجه (أ) من لوحة (٢٣) من نسخة (ل).","vol":"17","page":505},{"text":"٩٨٠٠ - حدثنا محمد بن خالد بن خلي الحمصي، قال (^١): حدثنا بشر بن شعيب، عن أبيه (^٢)، عن الزهري، [قال]: (^٣) أخبرني سنان ابن أبي سنان الدؤلي، أن أبا هريرة قال: قال النبي ﷺ: \"لا عدوى\"، فقام رجل من الأنصار فقال: يا رسول الله، أرأيت الإبل في الرمال تكون أمثال الظبي (^٤)، فيأتيها البعير الأجرب، فتجرب جميعا، فقال له النبي\n⦗٥٠٦⦘ﷺ: \"فمن أعدى الأول؟! (^٥) \".\nقال وأخبرني أبي (^٦)، عن الزهري، قال: حدثني السائب بن يزيد ابن أخت نمر، أن النبي ﷺ قال: \"لا عدوى، ولا صفر، ولا هامة\" (^٧).\n_________\n(^١) كلمة: (قال) ساقطة من نسخة (ل).\n(^٢) شعيب هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): الظباء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٣).\nفوائد الاستخراج: ذكر قصة الأعرابي في رواية شعيب، ومسلم ذكر طرفها، ثم أحال بها على رواية يونس وصالح.\n(^٦) شعيب هو موضع الالتفاء.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٧٩٨).","vol":"17","page":505},{"text":"٩٨٠١ - حدثنا أَبو داوود السجزي، قال: حدثنا القعنبي، قال: حدثنا عبد العزيز، ح.\nوحدثنا محمد بن يحيى، قال: حدثنا إبراهيم بن حمزة، عن عبد العزيز، عن العلاء (^١)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا عدوى، ولا هامة، ولا نوء (^٢)،\n⦗٥٠٧⦘ ولا صفر\" (^٣).\n_________\n(^١) العلاء هو موضع الالتقاء.\n(^٢) النوء من الأضداد، يطلق على النهوض والسقوط، سمي به النجم إما الطالع وإما الساقط. والأنواء: ثمانية وعشرون نجما معروفة المطالع في أزمنة السنة كلها، في الصيف والشتاء والربيع والخريف، ويسقط منها في كل ثلاث عشرة ليلة نجم، في المغرب مع طلوع الفجر، ويطلع آخر يقابله في المشرق من ساعته، وكلاهما معلوم مسمى، وانقضاء هذه الثانية وعشرين كلها مع انقضاء السنة، ثم يرجع الأمر إلى =\n⦗٥٠٧⦘ = النجم الأول مع استئناف السنة المقبلة. فكانت العرب في الجاهلية إذا سقط منها نجم وطلع آخر، قالوا: لا بد من أن يكون عند ذلك مطر ورياح، فينسبون كل غيث يكون عند ذلك إلى ذلك النجم الذي يسقط حينئذ، فيقولون: مطرنا بنوء الثريا، والدبران والسماك، وما كان من هذه النجوم فعلى هذا.\nانظر: غريب الحديث لأبي عبيد (١/ ٣٢٠، ٣٢١)، والفائق (٤/ ٢٩).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٦).","vol":"17","page":506},{"text":"٩٨٠٢ - حدثنا محمد بن يحيى، قال: حدثنا الخضر بن محمد ابن شجاع، قال: حدثنا إسماعيل بن جعفر (^١)، عن العلاء، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"لا عدوى، ولا طيرة، ولا هامة، ولا نوء\" (^٢).\n_________\n(^١) إسماعيل بن جعفر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٦).","vol":"17","page":507},{"text":"٩٨٠٣ - حدثنا أبي، قال: حدثنا علي بن حجر (^١)، قال: حدثنا إسماعيل بن جعفر، بإسناده: \"لا عدوى، ولا طيرة (^٢)، ولا نوء، ولا صفر\" (^٣).\n_________\n(^١) علي بن حجر هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم: (ولا هامة)، بدلا من (ولا طيرة).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٧٩١)، وهذا الطريق عند مسلم برقم (١٠٦).\nفوائد الاستخراج: ذكر اسم الراوي (ابن حجر).","vol":"17","page":507},{"text":"٩٨٠٤ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن\n⦗٥٠٨⦘ جريج (^١)، [قال] (^٢) أخبرني أَبو الزبير، أنه سمع جابر بن عبد الله يقول: سمعت رسول الله ﷺ يقول: \"لا عدوى، ولا صفر، ولا غول\" (^٣)، وزعم أن جابرا فسّر لهم قوله: \"ولا صفر\"، فقال أَبو الزبير: الصفر: البطن، فقلنا لجابر: كيف كان (^٤)؟ فقال: كان يقال: دواب البطن. ولم يفسر الغول.\nقال أَبو الزبير -من قِبَلِه (^٥) -: هذه الغول التي تغول (^٦).\n⦗٥٠٩⦘ زاد حجاج: الشيطانة التي تقولون (^٧).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) الغول -بالضم- أحد الغيلان، وهي جنس من الجن والشياطين، كانت العرب تزعم أن الغول في الفلاة تترآءى للناس، فتغول تغولا، أي تتلون تلونا في صور شتى، وتغولهم: أي تضلهم عن الطريق وتهلكهم، فنفاه النبي ﷺ وأبطله.\nوقيل: \"لا غول\": ليس نفيا لعين الغول ووجوده، وإنما فيه إبطال زعم العرب في تلونه بالصور المختلفة واغتياله، فيكون المعنى: أنها لا تستطيع أن تضل أحدا. النهاية (٣/ ٣٩٦)، والضبط من مختار الصحاح (٤٥٨).\n(^٤) في نسخة (ل): كيف قال.\n(^٥) هكذا منقوطة بواحدة من تحت في نسخة (هـ)، ومسند الإمام أحمد (٣/ ٣٨٢) من\nطريق روح بن عبادة، عن ابن جريج، به.\nوفي نسخة: من قِيْلِه والمعنى واحد.\n(^٦) الشكل من نسخة (ل)، وفي صحيح مسلم: تغول.\n(^٧) أخرجه مسلم في صحيحه -كتاب السلام- باب لا عدوى ولا طيرة ولا هامة (٤/ ١٧٤٥/ حديث رقم ١٠٩)، دون زيادة حجاج.\nفوائد الاستخراج:\n- بيان أن تفسير الغول من قول أبي الزبير.\n- زيادة حجاج في تفسير أبي الزبير للغول.","vol":"17","page":507},{"text":"٩٨٠٥ - حدثنا الصغاني، قال: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جريج، بإسناده، مثله إلى قوله: التي تغول (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٠٤).","vol":"17","page":509},{"text":"٩٨٠٦ - حدثنا سليمان بن سيف الحراني، ومحمد بن أبي خالد الصومعي، قالا: حدثنا أَبو عاصم، عن ابن جريج (^١)، بنحوه وزاد: \"لا هام\"، قال: قلت لابن جريج: ما الصفر؟.\nقال: داء في البطن (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٠٤).\nفوائد الاستخراج:\n- زيادة: \"لا هام\".\n- تفسير ابن جريج للصفر.","vol":"17","page":509},{"text":"٩٨٠٧ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، أن جعفر بن ربيعة حدثه، أن عبد الرحمن الأعرج (^١) حدثه، عن أبي هريرة، أن رسول الله ﷺ قال: \"لا هام (^٢)، لا هام\" (^٣).\n_________\n(^١) هو عبد الرحمن بن هرمز، الأعرج، أَبو داوود، المدني، ت (١١٧) هـ.\n(^٢) الهام جمع هامة. الفائق (٢/ ٣٩٩). وتقدمت في الحديث رقم (٩٧٩١).\n(^٣) إسناده صحيح، ورجاله رجال الصحيحين، غير بحر بن نصر، وهو ثقة، وقد تابعه أحمد بن عبد الرحمن بن وهب، وأحمد بن عيسى المصري، كلاهما عن عمرو ابن الحارث، به، مثله. انظر: تهذيب الآثار (١/ ٨ / حديث رقم ١٢)، ومسند أبي يعلى (١١/ ١٨٧، ١٨٨/ حديث رقم ٦٢٩٧).","vol":"17","page":510},{"text":"٩٨٠٨ - حدثنا الصغاني، قال: حدثنا الحسن بن موسى، ح.\nوحدثنا أَبو عبد الله السختياني، قال: حدثنا أحمد بن يونس (^١)، ح.\nوحدثنا محمد بن عامر الرملي، قال: حدثنا أَبو غسان، ح.\nوحدثنا أَبو حصين الكوفي (^٢)، قال: حدثنا عون بن سلام (^٣)، قالوا: حدثنا زهير بن معاوية (^٤)، عن أبي الزبير، عن جابر، قال: قال رسول الله:\n⦗٥١١⦘ \"لا طيرة، ولا عدوى، ولا غول\" (^٥).\n_________\n(^١) أحمد بن يونس هو موضع الالتقاء في هذا الطريق.\n(^٢) هو محمد بن الحسين بن حبيب، أَبو حصين، الوادعي، القاضي، من أهل الكوفة.\n(^٣) أَبو جعفر الكوفي، مولى بني هاشم.\n(^٤) زهير بن معاوية هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٠٤)، وهذا الطريق عند مسلم برقم (١٠٧).\nفوائد الاستخراج: تقييد المهمل عند مسلم، وهو زهير، بأنه ابن معاوية.","vol":"17","page":510},{"text":"٩٨٠٩ - حدثني أَبو العباس أحمد بن محمد التميمي المخضوب (^١) ببغداد، قال: حدثنا علي بن الجعد، قال: حدثنا يزيد بن إبراهيم التستري (^٢)، قال: حدثنا أَبو الزبير، عن جابر، قال: قال النبي ﷺ: \"لا عدوى، ولا غول، ولا صفر\" (^٣).\n_________\n(^١) البغدادي، شيخ الصوفية، يعرف بالطوسي، واسم جده: مسروق، ينسب إليه، ت (٢٩٩) هـ.\nقال الدارقطني: ليس بالقوي، يأتي بالمعضلات.\nوقال الخطيب: كان معروفا بالخير، مذكورا بالصلاح.\nانظر: تأريخ بغداد (٥/ ١٠٠ - ١٠٣ / ترجمة ٢٥٠٢)، وميزان الاعتدال (١/ ١٥٠/ ترجمة ٥٨٧).\n(^٢) يزيد بن إبراهيم التستري هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٠٤)، وهذا الطريق عند مسلم برقم (١٠٨).\nفوائد الاستخراج: ذكر اسم والد يزيد التستري.","vol":"17","page":511},{"text":"<span data-type='title' id=toc-1282>بيان إبطال الطيرة، وإباحة (^١) لمن يتفاءل، وصفة الفأل</span>\n_________\n(^١) هذه الكلمة في الأصل مفتوحة الحاء. وترددت في الهمزة، أهي مكسورة أم مفتوحة، وفي نسخة (ل): الإباحة.","vol":"17","page":512},{"text":"٩٨١٠ - حدثنا يوسف [بن سعيد] (^١) بن مسلم، قال: حدثنا حجاج [بن محمد] (^٢)، قال: حدثني ليث بن سعد (^٣)، قال: حدثني عقيل، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، عن أبي هريرة، عن رسول الله ﷺ قال: \"لا طيرة، وخيرها الفأل\" (^٤)، قيل: يا رسول الله، وما\n⦗٥١٣⦘ الفأل؟ قال: \"كلمة صالحة يسمعها أحدكم (^٥) \".\n_________\n(^١) من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) ليث بن سعد هو موضع الالتقاء.\n(^٤) الفأل -بفتح الفاء، وسكون الهمزة، ويجوز التخفيف- فسره الرسول ﷺ بالكلمة الصالحة يسمعها الإنسان، وفي بعض الروايات: الكلمة الحسنة، الكلمة الطيبة.\nقال ابن الأثير: ومعنى التفاؤل: مثل أن يكون رجل مريض فيتفاءل بما يسمع من كلام، فيسمع آخر يقول: يا سالم، أو يكون طالب ضالة فيسمع آخر يقول: يا واجد، فيقع في ظنه أنه يبرأ من مرضه، ويجد ضالته. اهـ.\nوقال أيضًا: وإنما أحب الفأل؛ لأن الناس إذا أملوا فائدة الله تعالى، ورجوا عائدته عند كل سبب، ضعيف أو قوي، فهم على خير ولو غلطوا في جهة الرجاء؛ فإن الرجاء لهم خير، وإذا قطعوا أملهم ورجاءهم من الله، كان ذلك من الشر. اهـ.\nوذهب الزمخشري، وابن الأثير: والنووي إلى أن الفأل يستعمل فيما يسوء وفيما =\n⦗٥١٣⦘ = سر، وأكثره في السرور، وأما الطيرة ففي الشؤم، وقد تستعمل فيما يسر.\nوتعقبهم ابن حجر فقال: وكأن ذلك بحسب الواقع، وأما الشرع فخص الطيرة بما يسوء، والفأل بما يسر. ومن شرطه أن لا يقصد إليه، فيصير من الطيرة. اهـ.\nانظر: الفائق (٣/ ٨٦)، والنهاية (٣/ ٤٠٥، ٤٠٦)، وشرح النووي (٤/ ٤٣٩)، والفتح (١٠/ ٢١٥).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب الطيرة والفأل، وما يكون فيه من الشؤم (٤/ ١٧٤٦/ حديث رقم ١١٠/ الثانية).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب الطيرة (١٠/ ٢١٢/ حديث رقم ٥٧٥٤)، وطرفه في (٥٧٥٥).\nفوائد الاستخراج: ذكر متن رواية الليث، ومسلم ساق إسنادها، وأحال بها على رواية معمر.","vol":"17","page":512},{"text":"٩٨١١ - حدثنا محمد بن يحيى، والسلمي، قالا: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله، أن أبا هريرة قال: سمعت النبي ﷺ يقول: \"لا طيرة، وخيرها الفأل\"، قيل: يا رسول الله، وما الفأل؟ قال: \"الكلمة الصالحة يسمعها أحدكم\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٠)، وهذا الطريق عند مسلم برقم (١١٠).","vol":"17","page":513},{"text":"٩٨١٢ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا يحيى ابن\n⦗٥١٤⦘ أبي بكير، قال: حدثنا شعبة، ح.\nوحدثنا الصغاني، قال: حدثنا سعيد بن عامر (^١)، قال: حدثنا شعبة (^٢)، قال: سمعت قتادة، يحدث عن أنس بن مالك، عن النبي ﷺ قال: \"لا عدوى، ولا طيرة، ويعجبني الفأل\"، قيل له: وما الفأل؟ قال: \"الكلمة الطيبة\". قال يحيى بن أبي بكير: \"كلمة طيبة\" (^٣).\n_________\n(^١) الضبعي، أَبو محمد، البصري، ت (٢٠٨) هـ.\n(^٢) شعبة هو موضع الالتقاء في الطريقين.\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب الطيرة والفأل، وما يكون فيه الشؤم (٤/ ١٧٤٦/ حديث رقم ١١٢).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب لا عدوى (١٠/ ٢٤٤/ حديث رقم ٥٧٦)، وطرفه في (٥٧٥٦).","vol":"17","page":513},{"text":"٩٨١٣ - حدثنا يعقوب بن سفيان الفارسي، قال: حدثنا عمرو ابن عاصم (^١)، قال: حدثنا همام (^٢)، قال: حدثنا قتادة، عن أنس بن مالك، أن رسول الله ﷺ قال: \"لا عدوى، ولا طيرة\"، ويعجبه (^٣)\n⦗٥١٥⦘ الفأل الصالح: الكلمة الطيبة، [الكلمة] (^٤) الحسنة (^٥).\n_________\n(^١) ابن عبيد، الكلابي، القيسي، أَبو عثمان، البصري، ت (٢١٣) هـ.\n(^٢) همام هو موضع الالتقاء.\n(^٣) هكذا جاء في كل النسخ: (ويعجبه) بضمير الغيبة، وفي صحيح مسلم: (ويعجبني)، كما في الطريق السابقة.\n(^٤) من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨١٢)، وهذا الطريق عند مسلم برقم (١١١).","vol":"17","page":514},{"text":"٩٨١٤ - حدثنا أيوب بن إسحاق بن سافري، وجعفر بن هاشم أَبو يحيى (^١) -في دار كعب من عسكر مكرم (^٢) - قالا: حدثنا معلى ابن أسد (^٣)، قال: حدثنا عبد العزيز بن المختار، قال: حدثنا يحيى بن عتيق، عن محمد بن سيرين، عن أبي هريرة قال: قال: رسول الله ﷺ: \"لا عدوى ولا طيرة، وأحب الفأل الصالح\".\nقال ابن سافري: \"ويعجبني الفأل\" (^٤).\n_________\n(^١) سكن بغداد في دار كعب. ت (٢٧٧) هـ.\n(^٢) عسكر مكرم -بضم الميم، وسكون الكاف، وفتح الراء، وهو مفعل من الكرامة- بلد مشهور من نواحي خوزستان، منسوب إلى مكرم بن معزاء الحارث، أحد بني جعونة بن الحارث بن نمير بن عامر ابن صعصعة. معجم البلدان (٤/ ١٣٩).\n(^٣) معلى بن أسد هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨١٢)، وهذا الطريق عند مسلم برقم (١١٣).","vol":"17","page":515},{"text":"٩٨١٥ - حدثني أَبو إبراهيم الزهري، قال: حدثنا إبراهيم بن الحجاج (^١)،\n⦗٥١٦⦘ قال: حدثنا عبد العزيز بن المختار (^٢)، قال: حدثنا يحيى بن عتيق، قال: حدثنا محمد بن سيرين، عن أبي هريرة، عن النبي ﷺ بمثله: \"وأحب الفأل\" (^٣).\n_________\n(^١) ابن زيد، السامي -بالمهملة، نسبة إلى سامة بن لؤي بن غالب- أَبو إسحاق، البصري، ت (٢٣١) هـ أو بعدها.\nذكره ابن حبان في الثقات. =\n⦗٥١٦⦘ = وقال الدارقطني: ثقة.\nوقال ابن قانع: صالح. وقال ابن حجر: ثقة يهم قليلا.\nانظر: الثقات (٨/ ٧٨)، والأنساب (٣/ ٢٠٣)، وتهذيب التهذيب (١/ ٩٨ ترجمة ٢٠٠)، وتقريب التهذيب (١٠٦ / ترجمة ١٦٣).\n(^٢) عبد العزيز بن المختار هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٢)، وهذا الطريق عند مسلم برقم (١١٣).","vol":"17","page":515},{"text":"٩٨١٦ - حدثنا إبراهيم بن مسعود الهمذاني، قال: حدثنا يزيد ابن هارون (^١)، قال: أخبرنا هشام بن حسان، عن محمد بن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ بمثله: \"وأحب الفأل الصالح\" (^٢) (^٣).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء.\n(^٢) في نسخة جـ ذكر تمام لفظ الحديث، وهو: \"لا عدوى ولا هامة ولا طيرة، وأحب الفأل الصالح\". ولم يذكر لفظة: بمثله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٢)، وهذا الطريق عند مسلم برقم (١١٤).","vol":"17","page":516},{"text":"٩٨١٧ - حدثنا أَبو أمية، قال: حدثنا عبد الرحمن بن قيس (^١)، قال:\n⦗٥١٧⦘ حدثنا هشام بن حسان (^٢)، بمثله: \"لا عدوى ولا طيرة، وأحب الفأل الصالح\" (^٣).\n_________\n(^١) الضبي، أَبو معاوية، الزعفراني، البصري.\nكذبه عبد الرحمن بن مهدي، وأبو زرعة. =\n⦗٥١٧⦘ = وتركه أحمد، والنسائي، والعقيلي.\nوقال البخاري، وأبو حاتم ذهب حديثه.\nفهو متروك كما قال ابن حجر.\nانظر: التاريخ الكبير (/ ٥/ ٣٣٩ ترجمة ١٠٨٢)، والضعفاء والمتروكين للنسائي (١٥٩/ ترجمة ٣٨٣)، والصعفاء للعقيلي (٢/ ٣٤٢ / ترجمة ٩٤١)، والجرح والتعديل (٥/ ٢٧٨ / ترجمة ١٣٢٣)، وتأريخ بغداد (١٠/ ٢٥٠ - ٢٥٢ / ترجمة ٥٣٦٨).\n(^٢) هشام بن حسان هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٢)، وهذا الطريق عند مسلم برقم (١١٤).","vol":"17","page":516},{"text":"<span data-type='title' id=toc-1283>بيان الخبر الدال على نفي الطيرة من كل شيء، وإثباته في: المرأة، والفرس، والدار، وإباحة استعمالها فيهن</span>","vol":"17","page":518},{"text":"٩٨١٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، [قال]: (^١) أخبرني يونس بن يزيد، ح.\nوحدثنا بحر بن نصر، قال: حدثنا ابن وهب (^٢)، [قال]: (^٣) أخبرني يونس بن يزيد، عن ابن شهاب، عن حمزة وسالم، ابني عبد الله، عن عبد الله بن عمر، أن رسول الله ﷺ قال: \"لا عدوى، ولا طيرة، إنما الشؤم (^٤) في ثلاثة: المرأة، والفرس، والدار\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب وهو موضع الالتقاء في الطريقين.\n(^٣) من نسخة (ل).\n(^٤) الشؤم -بضم المعجمة، وسكون الهمزة، وقد تسهل فتصير واو-: ضد اليمن.\nوقال ابن العربي: الشؤم: اعتقاد وصول المكروه إليك، يتصل بك من ملك أو خلطه. اهـ.\nوقال ابن حجر: الطيرة والشوم بمعنى واحد.\nانظر: عارضة الأحوذي (١٠/ ٢٦٤)، ومختار الصحاح (٣٢٦)، وفتح الباري (٦/ ٦١).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب الطيرة والفأل وما يكون فيه من الشؤم (٤/ ١٧٤٧/ حديث رقم ١١٦). =\n⦗٥١٩⦘ = وأخرجه البخاري في صحيحه -كتاب الطب، باب الطيرة (١٠/ ٢١٢ / حديث رقم ٥٧٥٣)، وأطرافه في (٢٠٩٩ - ٢٨٥٨ - ٥٠٩٣ - ٥٠٩٤ - ٥٧٧٢).\nفوائد الاستخراج: تقييد المهمل عند مسلم، وهو يونس بأنه ابن يزيد.","vol":"17","page":518},{"text":"٩٨١٩ - حدثنا أَبو الحسن الميموني، والدنداني، قالا: حدثنا أحمد ابن شبيب، قال: حدثنا أبي، قال: حدثنا يونس (^١)، [بإسناده] (^٢)، بمثله (^٣).\n_________\n(^١) يونس هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٦).","vol":"17","page":519},{"text":"٩٨٢٠ - حدثنا محمد بن عزيز [الأيلي] (^١)، قال: حدثنا سلامة، عن عقيل، ح.\nوحدثني أَبو إسماعيل الترمذي، قال: حدثنا ابن بكير، عن الليث، عن عقيل، عن الزهري (^٢)، عن حمزة، عن أبيه، عن النبي ﷺ قال: \"الشؤم في ثلاثة، الفرس، والمرأة، والدار\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) الزهري هو موضع الالتقاء في الطريق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند الإمام مسلم برقم: (١١٦/ الثانية).","vol":"17","page":519},{"text":"٩٨٢١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا (^١)، حدثه، عن ابن شهاب، عن سالم، وحمزة ابني عبد الله بن عمر، أن رسول الله ﷺ قال: \"الشؤم في: الدار، والمرأة، والفرس\" (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٥).","vol":"17","page":520},{"text":"٩٨٢٢ - حدثنا الترمذي، والصغاني، قالا: حدثنا القعنبي (^١)، عن مالك، بإسناده مثله (^٢).\n_________\n(^١) القعنبي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٥).","vol":"17","page":520},{"text":"٩٨٢٣ - حدثنا أَبو داوود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان (^١)، قال: حدثنا الزهري، عن سالم، عن أبيه، عن النبي ﷺ قال: \"الشؤم في ثلاث: في المرأة، والفرس، والدار\".\nقال سفيان: لم يزدنا على هذا (^٢).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٦ / الثانية).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية مالك.","vol":"17","page":520},{"text":"٩٨٢٤ - حدثنا يوسف بن مسلَّم، قال: حدثنا حجاج، عن ابن جريج، قال: قال ابن شهاب (^١)، حدثني سالم بن عبد الله، عن عبد الله ابن عمر، قال: قال رسول الله ﷺ: \"الشؤم في ثلاث: في الفرس، والدار، والمرأة\" (^٢).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٥).","vol":"17","page":521},{"text":"٩٨٢٥ - حدثنا يوسف، قال: حدثنا حجاج، عن ابن جريج (^١)، عن أبي الزبير، عن جابر، قال: سمعت رسول ﷺ يقول: \"إن كان في شيء، ففي: الربع، والفرس، والمرأة\"، يعني الشؤم (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب الطيرة والفأل، وما يكون فيه من الشؤم (٤/ ١٧٤٨/ حديث رقم (١٢٠).\nفوائد الاستخراج: زيادة قوله: يعني الشؤم.","vol":"17","page":521},{"text":"٩٨٢٦ - حدثنا الصغاني، قال: حدثنا روح، ح.\nوحدثنا ابن الجُنيد، حدثنا أَبو عاصم، عن ابن جريج (^١)، بإسناده مثله (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٢٥).","vol":"17","page":521},{"text":"٩٨٢٧ - حدثنا الدنداني، حدثنا أَبو اليمان (^١)، أخبرنا شعيب، ح.\nوحدثنا محمد بن خالد بن خلي، قال: حدثنا بشر بن شعيب، عن أبيه (^٢)، عن الزهري، قال: حدثني سالم بن عبد الله، أن عبد الله بن عمر، قال: سمعت النبي ﷺ يقول: \"إنما الشؤم في الثلاث: في الفرس، والمرأة، والدار\" (^٣).\n_________\n(^١) أَبو اليمان هو موضع الالتقاء في هذا الطريق.\n(^٢) شعيب هو موضع الالتقاء في هذا الطريق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٦/ الثانية).\nفوائد الاستخراج: ذكر متن رواية شعيب، ومسلم ساق إسنادها، وأحال بها على رواية مالك.","vol":"17","page":522},{"text":"٩٨٢٨ - حدثنا السلمي ومحمد بن إسحاق بن الصباح الصنعاني، قالا: حدثنا عبد الرزاق، عن معمر، عن الزهري (^١)، عن سالم، أو حمزة، أو كليهما (^٢) -شك معمر- عن ابن عمر، قال: قال: النبي ﷺ: \"الشؤم في\n⦗٥٢٣⦘ ثلاثة: في الفرس، والمرأة، والدار\" (^٣).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) هذا الحديث ساقط من نسخة (ل)، وفي الأصل ونسخة (هـ): (عن سالم وحمزة: أو كلاهما) بعطف حمزة على سالم، ورفع كلمة (كلاهما)، والتصويب من جامع معمر بن راشد المطبوع في نهاية مصنف عبد الرزاق (١٠/ ٤١١ / حديث رقم ١٩٥٢٧).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٥).","vol":"17","page":522},{"text":"٩٨٢٩ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر (^١)، قال: حدثنا شعبة، عن عمر بن محمد بن زيد، أنه سمع أباه يحدث، عن ابن عمر، عن النبي ﷺ أنه قال: \"إن يكن من الشؤم شيء، ففي: المرأة، والفرس، والدار\" (^٢).\nرواه (^٣) مسلم، عن هارون، عن روح، عن شعبة (بهذا) (^٤).\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٧).\n(^٣) في نسخة (ل): روى.\n(^٤) من نسخة (ل)، وانظر الحديث رقم (٩٨١٨).","vol":"17","page":523},{"text":"٩٨٣٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: سمعت مالكا (^١) يقول: حدثني أَبو حازم، ح.\nوحدثنا الصغاني، قال: حدثنا القعنبي (^٢)، عن مالك، [قال]: (^٣) حدثني أَبو حازم، عن سهل بن سعد [الساعدي] (^٤)، أن رسول الله ﷺ\n⦗٥٢٤⦘ قال: \"إن كان في شيء، ففي: المسكن، والمرأة، والفرس\". يعني الشؤم (^٥).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) القعنبي هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب الطيرة والفأل، وما يكون فيه من الشؤم (٤/ ١٧٤٨ / حديث رقم ١١٩).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب ما يذكر من شؤم الفرس (٦/ ٦٠ حديث رقم ٢٨٥٩)، وطرفه في (٥٠٩٥).","vol":"17","page":523},{"text":"٩٨٣١ - حدثنا محمد بن معاذ بن يوسف المروزي بمرو، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، عن أبي حازم (^١)، عن سهل ابن سعد قال: كان النبي ﷺ إذا ذكر الشؤم، يقول: \"إن كان، ففي: الفرس، والمرأة، والمسكن\" (^٢).\n_________\n(^١) أَبو حازم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٠).","vol":"17","page":524},{"text":"٩٨٣٢ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، والصغاني، قالا: حدثنا ابن أبي مريم (^١)، قال: حدثنا سليمان بن بلال، عن عتبه ابن مسلم، عن حمزة ابن عبد الله بن عمر، عن أبيه: أن رسول الله ﷺ قال: \"إن كان الشؤم في شيء، ففي: الفرس، والمسكن، والمرأة\" (^٢).\n_________\n(^١) ابن أبي مريم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨١٨)، وهذا الطريق عند مسلم برقم (١١٨).","vol":"17","page":524},{"text":"<span data-type='title' id=toc-1284>بيان حظر إتيان الكهان، والقبول منهم، وحظر رجوع الرجل عن أمر يريده إذا رأى ما يكره؛ فيتطير منه، وأنه لا إثم عليه إذا يصدّه عن ما يريد</span>","vol":"17","page":525},{"text":"٩٨٣٣ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، [قال] (^٢) أخبرني مالك بن أنس، وابن أبي ذئب، ويونس بن يزيد، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن معاوية بن الحكم السلمي، قال: قلنا لرسول الله (^٣) ﷺ أمورا كنا نصنعها في الجاهلية كنا نأتي الكهان (^٤)؟ قال: \"فلا تأتوا الكهان\". قال: قلت: كنا نتطير؟ قال:\n⦗٥٢٦⦘ \"ذاك شيء يجده أحدكم من (^٥) نفسه فلا يصدنّكم\" (^٦).\n_________\n(^١) ابن وهب هو موضع الالتقاء، لكن في روايته عن يونس بن يزيد.\nوأما روايته عن مالك وابن أبي ذئب، فلم يخرجها مسلم، وأخرج رواية مالك من طريق إسحاق بن عيسى، عنه. وأخرج رواية ابن أبي ذئب من طريق شبابة ابن سوار، عنه.\n(^٢) زيادة من نسخة (ل).\n(^٣) في نسخة (ل): قلنا: يا رسول الله.\n(^٤) الكهان جمع كاهن، وهو من يتعاطى الخبر عن الكوائن في مستقبل الزمان، ويدعي معرفة الأسرار.\nالمجموع المغيث (٣/ ٩٥)، وانظر أيضًا: غريب الحديث للحربي (٢/ ٥٩٤)، والنهاية (٤/ ٢١٤، ٢١٥)، وفتح الباري (١٠/ ٢١٦، ٢١٧).\n(^٥) في نسخة (ل): (في).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الكهانة، وإتيان الكهان (٤/ ١٧٤٨/ حديث رقم ١٢١).","vol":"17","page":525},{"text":"٩٨٣٤ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب (^٢)، [قال] (^٣) أخبرني يونس بن يزيد، عن ابن شهاب، عن أبي سلمة ابن عبد الرحمن، عن معاوية بن الحكم، قال: سألت (^٤) رسول الله ﷺ عن الطيرة؟ فقال: \"ذاك شيء يجده أحدكم في نفسه، فلا يصدنكم\". وسأله عن الكهان؟ فقال: \"لا تأتوهم\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): (أنه سأله) بدل قوله هنا: (قال: سألت).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣).","vol":"17","page":526},{"text":"٩٨٣٥ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، أن مالكا (^١) أخبره، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن معاوية بن الحكم، قال: قلت: يا رسول الله، أمورا كنا نصنعها في الجاهلية كنا نأتي الكهان؟ قال: \"فلا تأتوا الكهان\". قلنا: كنا نتطير؟\n⦗٥٢٧⦘ قال: \"ذاك شيء يجده أحدكم في نفسه فلا يصدنّكم\" (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند مسلم برقم (١٢١/ الثانية).\nفوائد الاستخراج: ذكر متن رواية مالك، ومسلم ساق إسنادها، وأحاله بها على رواية يونس، إلا أنه نبه على أنه ليس فيها ذكر الكهان، ولذا فهنا فائدة أخرى،: ذكر الكهان في رواية مالك.","vol":"17","page":526},{"text":"٩٨٣٦ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثني ليث (^١)، [قال] (^٢) حدثني عقيل، عن ابن شهاب، عن أبي سلمة ابن عبد الرحمن بن عوف، عن معاوية بن الحكم السلمي، أنه قال لرسول الله (^٣) ﷺ: أرأيت أشياء كنا نفعلها في الجاهلية: كنا نتطير؟ قال رسول الله ﷺ: \"ذاك شيء تجده في نفسك، فلا يصدنكم\"، قال: يا رسول الله، كنا نأتي الكهان؟ قال: \"فلا تأت الكُهّان\" (^٤).\n_________\n(^١) ليث هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): (يا رسول الله)، بدل قوله هنا: (لرسول الله).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند مسلم برقم (١٢١/ الثانية).\nفوائد الاستخراج: ذكر من رواية الليث، ومسلم ساق إسنادها، وأحال بها على رواية يونس، عن الزهري.","vol":"17","page":527},{"text":"٩٨٣٧ - حدثنا محمد بن خالد بن خلي، قال: حدثنا بشر ابن شعيب، عن أبيه، عن الزهري (^١)، [قال] (^٢) حدثني أَبو سلمة عبد الرحمن، أن معاوية بن الحكم [السلمي] (^٣) -وكان من أصحاب رسول الله ﷺ قال: سألت رسول الله ﷺ، فقلت: يا رسول الله، أمورا كنا نفعلها (^٤) في الجاهلية كنا نتطير؟ قال رسول الله ﷺ: ذلك شيء يجده أحدكم في نفسه، فلا يصدنكم\". قال: و(^٥) قلت: يا رسول الله، وكنا نأتي الكهان؟ قال: فقال (^٦) رسول الله ﷺ: \"فلا (^٧) تأتوا الكهان\" (^٨).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) في الأصل ونسخة (هـ): (نفعله)، والتصويب من نسخة (ل).\n(^٥) حرف الواو ساقط في نسخة (ل).\n(^٦) كلمة: (فقال) ساقطة من نسخة (ل).\n(^٧) في نسخة (ل): (لا).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣).","vol":"17","page":528},{"text":"٩٨٣٨ - حدثنا الصومعي، قال: حدثنا أَبو اليمان، قال: أخبرنا شعيب (^١)، بمثله (^٢).\n_________\n(^١) موضع الالتقاء هو الزهري، شيخ شعيب في الإسناد السابق.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣).","vol":"17","page":528},{"text":"٩٨٣٩ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، عن أبي سلمة، عن معاوية بن الحكم السلمي، أن أصحاب رسول الله ﷺ قالوا: يا رسول الله، منا رجال يتطيّرون؟ قال: \"شيءٌ تجدونه في أنفسكم، فلا يصدنكم\". قال: ومنا رجال يأتون الكهان؟ قال: \"فلا تأتوا كاهنا\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند مسلم برقم (١٢١/ الثانية).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على رواية يونس.","vol":"17","page":529},{"text":"٩٨٤٠ - حدثنا أحمد بن محمد بن عثمان الثقفي، وأبو بكر محمد ابن عبد الله بن ميمون السكري، بإسكندرية (^١)، قالا: حدثنا الوليد ابن مسلم، عن الأوزاعي (^٢)، عن يحيى (^٣)، عن هلال بن أبي ميمونة، عن عطاء بن يسار، عن معاوية بن الحكم السلمي، قال: قلت: يا رسول الله، إنا كنا حديث عهد بجاهلية، فجاءنا الله بالإسلام، وإن رجالا منا\n⦗٥٣٠⦘ يتطيرون، قال: \"ذاك شيء يجدونه في صدروهم، فلا يضركم\". قلت: ورجال منا يأتون الكهنة؟ قال: \"فلا تأتوهم\". قلت: ورجال منا يخطون (^٤)؟ قال: \"كان نبي من الأنبياء يخط، فمن وافق خطه فذاك\" (^٥)، قال: وبينا أنا مع النبي ﷺ في صلاة، إذ عطس رجل من\n⦗٥٣١⦘ القوم؛ فقلت: يرحمك الله، قال: فحدقني (^٦) الناس بأبصارهم، فقلت: واثُكل (^٧) أمياه (^٨)، ما لكم تنظرون إلي؟ قال: فضرب القوم بأيديهم على أفخاذهم؛ فلما رأيتهم يسكتوني، لكني سكت، فلما انصرف النبي ﷺ من صلاته دعاني، فبأبي هو وأمي، ما رأيت معلما قبله ولا بعده أحسن تعليما منه؛ والله ما ضربني ولا كهرني (^٩) ولا سبني، ولكن قال: \"إن صلاتنا هذه لا يصلح فيها شيء من كلام الناس، وإنما هي التسبيح والتكبير وقراءة القرآن\"، قال: واطلعت\n⦗٥٣٢⦘ غنيمة لي، ترعاها جارية لي في قبل أحد والجوانية (^١٠)، فوجدت الذئب قد ذهب منها بشاة، وأنا رجل من بني آدم، آسف (^١١) كما يأسفون، وأغضب كما يغضبون، فصككتها صكة، فأخبرت بذلك النبي ﷺ فعظم ذلك علي، قلت: يا رسول الله، لو أعلم أنها مؤمنة لأعتقتها، قال: \"ائتني بها\"، [فأتيته بها] (^١٢) فقال لها النبي ﷺ: \"أين الله\"؟ فقالت: في السماء، قال: \"من أنا\"؟ قالت: أنت رسول الله، قال: \"إنها مؤمنة، أعتقها\".\nمعنى حديثهما واحد بطوله، وزاد الثقفي: \"إنها مؤمنة، فأعتقها،\n⦗٥٣٣⦘ فأعتقتها\" (^١٣).\n_________\n(^١) كلمة: (بإسكندرية) ساقطة من نسخة (ل).\n(^٢) الأوزاعي هو موضع الالتقاء.\n(^٣) ابن أبي كثير، كما سيأتي في الحديث الآتي.\n(^٤) قال ابن الأثير: \"قال ابن عباس: الخط: هو الذي يخطه الحازي، وهو علم قد تركه الناس، يأتي صاحب الحاجة إلى الحازي فيعطيه حلوانا، فيقول له: اقعد حتى أخط لك، وبين يدي الحازي غلام له معه ميل، ثم يأتي إلى أرض رخوة، فيخط فيها خطوطا كثيرة بالعجلة، لئلا يلحقها العدد، ثم يرجع فيمحو منها خطين خطين، وغلامه يقول -للتفاؤل-: ابني عيان أسرعا البيان، فإن بقي خطان فهما علامة النجاح، وإن بقي خط واحد فهو علامة الخيبة\". اهـ.\nوالحازي: الذي ينظر في الأعضاء وفي خيلان الوجه يتكهن، ويقال للخارص: الحازي. (ينظر: القاموس المحيط، وتاج العروس: مادة حزى).\nوقال إسحاق الحربي: الخط: هو أن يخط ثلاثة خطوط، ثم يضرب عليها بشعير أو نوى، ويقول: يكون كذا وكذا، وهو ضرب من الكهانة. اهـ.\nانظر: غريب الحديث للحربي (٢/ ٧٢٢)، والفائق (١/ ٣٨٢)، والنهاية (٢/ ٤٧).\n(^٥) قال النووي -في معنى الحديث-: (الصحيح أن معناه: من وافق خطه فهو مباح له، ولكن لا طريق لنا إلى العلم اليقيني بالموافقة؛ فلا يباح. والمقصود أنه حرام؛ لأنه لا يباح إلا بيقين الموافقة، وليس لنا يقين بها. وإنما قال النبي ﷺ: \"فمن وافق خطه فذاك\"، ولم يقل هو حرام بغير تعليق على الموافقه؛ لئلا يتوهم متوهم أن هذا النهي =\n⦗٥٣١⦘ = يدخل فيه ذاك النبي الذي كان يخط، فحافظ النبي ﷺ على حرمة ذاك النبي، مع بيان الحكم في حقنا، فالمعنى: أن ذاك النبي لا منع في حقه، وكذا لو علمتم موافقته، ولكن لا علم لكم بها. اهـ.\nونقل النووي قول الخطابي، وقول القاضي عياض منع في الخط، ثم قال: (فحصل من مجموع كلام العلماء: الاتفاق على النهي عنه الآن). اهـ. شرح النووي على مسلم (٥/ ٢٦).\n(^٦) حدقني: أي رموني بحدقهم؛ جمع حدقة، وهي العين. والحديق: شدة النظر.\nانظر المجموع المغيث (١/ ٤١٣)، والنهاية (١/ ٣٥٤).\n(^٧) بضم الثاء وإسكان الكاف، وبفتحهما جميعا، وهو: فقدان المرأة ولدها. شرح النووي (٥/ ٢٣، ٢٤).\n(^٨) قال النووي: هو بكسر الميم. شرح النووي (٥/ ٢٤).\n(^٩) الكهر: الانتهار. غريب الحديث للحربي (١/ ١١٤).\n(^١٠) الجوانية: بفتح الجيم، وتشديد الواو، وبعد الألف نون مكسورة، ثم ياء مشددة، موضع في شمالي المدينة، بطرف الحرة الشرقية مما يلي الشام، قرب أحد.\nهذا ما صوبه النووي ثم السمهودي، وردا على القاضي عياض؛ حيث تبع البكري في القول بأنها جهة الفرع، وذلك أن الفرع بين مكة والمدينة، والحديث يقول: (قبل أحد والجونية)، وأحد في شام المدينة.\nانظر: معجم ما استعجم (٢/ ٤٠٨)، ومعجم البلدان (٢/ ٢٠٣)، وشرح النووي (٥/ ٢٦)، ووفاء الوفا (٤/ ١١٨٠).\n(^١١) قال أَبو عبيد: الأسف: الغضبان والمتلهف على الشيء، قال الله تعالى: ﴿وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا﴾، سورة الأعراف الآية: (١٥٠). ويقال من هذا كله: قد أسفت أسف أسفا. اهـ. غريب الحديث للهروي (١/ ١٦٠).\n(^١٢) من نسخة (ل).\n(^١٣) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند مسلم برقم (١٢١/ الثالثة).\nفوائد الاستخراج: ذكر من رواية الأوزاعي، ومسلم ساق إسنادها، وأحال بها على رواية الزهري، عن أبي سلمة، عن معاوية، إلا أنه نبه على أن فيها: (قلت: ومنا رجال يخطون؟ قال: \"كان نبي من الأنبياء يخط، فمن وافق خطه فذاك\"، وأن هذه الجملة زائدة عن حديث الزهري.\nتنبيه: أخرج مسلم هذا الحديث في كتاب الصلاة -من صحيحه -باب تحريم الكلام في الصلاة، ونسخ ما كان من إباحته (١/ ٣٨١، ٣٨٢ / حديث رقم ٣٣) من طريق حجاج الصواف، عن يحيى بن أبي كثير، به، بطوله، ثم أورد رواية الأوزاعي لكن بذكر الإسناد فقط. وطريق حجاج الصواف ستأتي برقم (٩٨٤٥)، مختصرة.","vol":"17","page":529},{"text":"٩٨٤١ - حدثنا العباس بن الوليد بن مزيد، قال: أخبرني أبي، قال: سمعت الأوزاعي (^١)، قال: حدثني يحيى بن أبي كثير، قال: حدثني هلال بن أبي ميمونة، [قال]: (^٢) حدثني عطاء بن يسار، حدثني معاوية ابن الحكم السلمي، قال: قلت: يا رسول الله، إنا كنا حديث عهد بجاهلية، وذكر الحديث (^٣).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣).","vol":"17","page":533},{"text":"٩٨٤٢ - حدثنا عيسى بن أحمد، ويونس بن عبد الأعلى، قالا: حدثنا بشر بن بكر، عن الأوزاعي (^١)، حدثهم (^٢) يحيى بن أَبي كثير، بإسناده، مثله (^٣).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) في نسخة (ل): قال حدثني.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣).","vol":"17","page":534},{"text":"٩٨٤٣ - حدثنا الصومعي، قال: حدثنا مسلم (^١)، قال: حدثنا أبان، قال: حدثنا يحيى (^٢)، عن هلال بن أبي ميمونة، عن عطاء بن يسار، عن معاوية بن الحكم، قال: صليت مع النبي ﷺ. فذكر مثله (^٣).\n_________\n(^١) ابن إبراهيم.\n(^٢) ابن أبي كثير هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣) ورقم (٩٨٤٠).","vol":"17","page":534},{"text":"٩٨٤٤ - حدثنا الصغاني، حدثنا عفان، حدثنا همام (^١)، قال: سمعت يحيى بن أبي كثير (^٢)، عن هلال بن أبي ميمونة، عن عطاء بن يسار، حدثهم أن معاوية بن الحكم حدثه ثلاثة أحاديث، حفظا عن رسول الله ﷺ، قال: قلت: يا رسول الله، إنا قوم حديث عهد بجاهلية، وإن الله\n⦗٥٣٥⦘ ﷿ قد جاء بالإسلام، وإن منّا رجالا يخطون؟ قال: \"كان نبيّ يخط، فمن وافقه خطه، فذاك\". قال: قلت: وإن منا رجالا يتطيرون؟ قال: \"ذاك شيء يجدونه في صدورهم، فلا يصدنهم\". قال: قلت: إن منا رجالا يأتون الكهان؟ قال: \"فلا تأتوهم\".\nقال: (^٣) فهذا حديث.\nوكان لي غُنيمة فيها جارية ترعاها (^٤). وذكر الحديث، فهذا حديثان، وصليت خلف النبي ﷺ ذات يوم. وذكر الحديث، هذا ثالث (^٥).\n_________\n(^١) ابن يحيى بن دينار، العوذي مولاهم، أَبو عبد الله أو أَبو بكر، البصري.\n(^٢) يحيى بن أبي كثير هو موضع الالتقاء.\n(^٣) كلمة: (قال) ساقطة من نسخة (ل).\n(^٤) في نسخة (ل): (ترعى).\n(^٥) في الأصل ونسخة (ح): ثلاث، والذي أثبته من نسخة (ل).","vol":"17","page":534},{"text":"٩٨٤٥ - حدثنا أَبو داود السجزي، قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن حجاج الصواف (^١)، عن يحيى بن أبي كثير، عن هلال ابن أبي ميمونة، عن عطاء بن يسار، عن معاوية بن الحكم، قال: قلت: يا رسول الله، ومنا رجال يخطون؟ فقال: \"كان نبي من الأنبياء يخط، فمن وافق خطه فذاك\" (^٢).\n_________\n(^١) حجاج الصواف هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند الإمام مسلم برقم: =\n⦗٥٣٦⦘ = (١٢١ /الثالثة).","vol":"17","page":535},{"text":"٩٨٤٦ - حدثنا محمد بن عبد الملك الواسطي الدقيقي، قال: حدثنا هارون الخزاز، قال: حدثنا علي بن المبارك، قال: حدثنا يحيى ابن أبي كثير (^١)، عن هلال بن أبي ميمونة، عن عطاء بن يسار، وإن معاوية بن الحكم، قال: قلت: يا رسول الله، إنا قوم حديث عهد بجاهلية، وإن الله ﷿ قد جاء بالإسلام، وإن فينا رجالا يتطيرون، قال: \"ذاك شيء يجدونه في صدورهم، فلا يصدنهم\". قال: قلت: وفينا رجال يخطون؟ قال: \"كان نبي من الأنبياء يخط، فمن وافق خطه فذاك\"، قال قلت: وفينا رجال يأتون الكهان؟ قال: \"فلا تأتوهم\" (^٢).\n_________\n(^١) يحيى بن أبي كثير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٣٣)، وهذا الطريق عند مسلم برقم (١٢١ /الثالثة).\nفوائد الاستخراج: ذكر رواية يحيى بن كثير مطولة بعض الشيء، ومسلم ساق إسنادها، وأحال بها على رواية الزهري، وعن أبي سلمة، عن معاوية، إلا أنه أشار إلى أن فيها ذكر الرجال الذين يخطون، أن هذا زائد عن حديث الزهري.\nتنبيه: سبق التنبيه على أن مسلما ساق رواية يحيى بن أَبي كثير بتمامها في كتاب الصلاة، انظر: التعليق على الحديث رقم (٩٨٤١).","vol":"17","page":536},{"text":"٩٨٤٧ - حدثنا الدبري (^١)، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا\n⦗٥٣٧⦘ معمر، عن الزهري، عن يحيى بن عروة بن الزبير، عن أبيه، عن عائشة، قالت: سئل رسول الله ﷺ عن الكهان؟ فقال: \"ليسوا بشيء\"، فقيل له: إنهم يخبرونا بأشياء تكون حقا\"، قال: \"تلك كلمة حق يخطفها (^٣) الجني، فيقذفها في أذن وليه، فيزيد فيها مئة كذبة\" (^٤).\n_________\n(^١) في نسخة (ل) ذكره باسمه: إسحاق بن إبراهيم الصنعاني.\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) كذا في نسختي (ل)، (ح)، وفي صلب الأصل: (يحفظها)، لكن صححها في الحاشية.\nوقال ابن حجر: (ويخطفها بخاء معجمة، وطاء مهملة وقد تكسر، بعدها فاء، ومعناه: الأخذ بسرعة، وفي رواية الكشميهني: (يحفظها) بتقديم الفاء، بعدها طاء معجمة، والأول هو المعروف، والله أعلم. اهـ. فتح الباري (١٠/ ٢١٩).\nوقال ابن الأثير: الخطف: استلاف الشيء وأخذه بسرعة. النهاية (٢/ ٤٩).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الكهانة وإتيان الكهان (٤/ ١٧٥٠/ حديث رقم ١٢٢).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب الكهانة (١٠/ ٢١٦/ حديث رقم ٥٧٦٢)، وأطرافه في (٢٢١٠، ٦٢١٣، ٧٥٦١).","vol":"17","page":536},{"text":"٩٨٤٨ - حدثنا عباس بن محمد الدوري، قال: حدثنا علي بن بحر ابن البري، قال: حدثنا هشام بن يوسف (^١)، قال: حدثنا معمر (^٢)، عن\n⦗٥٣٨⦘ الزهري، عن يحيى بن عروة [بن الزبير] (^٣)، عن عروة، عن عائشة، بمثله إلا أنه قال: \"فيقرونها (^٤) في أذن وليه، فيخلطون فيها أكثر من مئة كذبة\" (^٥).\n_________\n(^١) الصنعاني، أَبو عبد الرحمن، الأنباري، قاضي صنعاء، ت (١٧٩) هـ.\nوثقه الأئمة، منهم: ابن معين، والعجلي، وأبو زرعة، وأبو حاتم، وابن عدي.\nانظر: الثقات للعجلي (٤٥٩ / ترجمة ١٧٤٤)، والجرح والتعديل (٩/ ٧٠، ٧١ / ترجمة ٢٧١)، والكامل (٧/ ١١١، ١١٢/ ترجمة ٢٠٢٩).\n(^٢) معمر هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) كذا في الأصل ونسختي ل وهـ لكن ضبب على حرف النون في نسخة (ل)، وفي الأحاديث الآتية بدون حرف النون.\nوضبطها النووي وابن حجر: بفتح الياء، وضم القاف، وتشديد الراء.\nوالقر: ترديدك الكلام في أذن المخاطب حتى يفهمه.\nانظر: النهاية (٤/ ٣٩)، وشرح النووي (١٤/ ٤٤٤، ٤٤٥)، والفتح (١٠/ ٢١٩).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٤٧).","vol":"17","page":537},{"text":"٩٨٤٩ - حدثنا يوسف بن مسلَّم، حدثنا حجاج، عن ابن جريج (^١)، عن ابن شهاب، قال: أخبرني يحيى بن عروة، أنه سمع عروة، يقول: قالت (^٢) عائشة: سأل أناس رسول الله ﷺ عن الكهان؟ فقال لهم رسول الله ﷺ: \"ليسوا بشيء\"، فقالوا: يا رسول الله، فإنهم يحدثون أحيانا بالشيء يكون حقا، فقال رسول الله ﷺ: \"تلك الكلمة في (^٣) الحق يخطفها الجني، فيقرها في أذن وليه قر\n⦗٥٣٩⦘ الدجاجة (^٤)، فيخلطون فيها أكثر من مئة كذبة\" (^٥).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (فقالت)، وما أثبته من نسخة (ل).\n(^٣) كذا في الأصل ونسختي هـ، ل، وضبب عليها في نسخة (ل)، وهي في الحديث الآتي =\n⦗٥٣٩⦘ = برقم (٩٨٥١).\nبلفظ: (من)، وهي في الصحيحين أيضًا بلفظ: (من)، ولم أقف على من ذكرها بلفظ: (في).\n(^٤) قر الدجاجة: صوتها إذا قطعته، والمعنى: أن الجني يقذف الكلمة إلى وليه الكاهن، فتسمعها الشياطين، كما تؤذن الدجاجة بصوتها صواحبها فتتجاوب.\nانظر: النهاية (٤/ ٣٩)، وشرح النووي (١٤/ ٤٤٥)، وفتح الباري (١٠/ ٢١٩، ٢٢٠).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٤٧)، وهذا الطريق عند مسلم برقم (١٢٣/ الثانية).\nفوائد الاستخراج: ذكر متن رواية ابن جريج، ومسلم ساق إسنادها، وأحال بها على رواية معقل عن الزهري.","vol":"17","page":538},{"text":"٩٨٥٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (^١)، أخبرني محمد بن عمرو، عن ابن جريج، بإسناده: سأل ناس رسول الله ﷺ عن الكاهن (^٢)؟ فقال لهم رسول الله ﷺ: \"ليسوا بشيء\"، فقالوا: يا رسول الله، فإنهم يحدثون أحيانا بشيء يكون حقا! فقال رسول الله\n⦗٥٤٠⦘ﷺ: \" تلك الكلمة في (^٣) الحق يخطفها الجني، فيقرها في أذن وليه قر الدجاجة، فيخلطون فيها أكثر من مئة كذبة\" (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي هـ، ل، إلا أنه ضبب على الألف التي بعد الكاف، في نسخة (ل).\n(^٣) في نسخة (ل): من.\n(^٤) تقدم تخريجه وذكر فوائد الاستخراج، انظر الحديث رقم (٩٨٤٧) ورقم (٩٨٤٩)،\nوهذا الطريق عند مسلم برقم (١٢٣/ الثانية).","vol":"17","page":539},{"text":"٩٨٥١ - حدثنا محمد بن خالد بن خلي (^١)، قال: حدثنا بشر ابن شعيب، قال: حدثنا أبي، عن الزهري (^٢)، قال: أخبرني يحيى بن عروة ابن الزبير، أنه سمع عروة بن الزبير، يقول: قالت عائشة زوج النبي ﷺ: سأل أناس (^٣) رسول الله ﷺ عن الكهان؟ فقال لهم رسول الله ﷺ: \"ليسوا بشيء\". قالوا: يا رسول الله، فإنهم يحدثون أحيانا بشيء (^٤) يكون حقا! فقال رسول الله ﷺ: \"تلك الكلمة من الحق يخطفها الجني،\n⦗٥٤١⦘ فيقرها في أذن وليه قر الدجاجة، فيخلطون فيها أكثر من مئة كذبة\" (^٥).\n_________\n(^١) في الأصل ونسخة (ح): (محمد بن خالد الصومعي)، ثم صوبه في الحاشية بإضافة (أبي) قبل (خالد)، فهو: محمد بن أبي خالد الصومعي، وما أثبته من نسخة (ل)، وهو أصوب في نظري لأنه حمصي، وبشر بن شعيب حمصي أيضًا. والله أعلم. وهذا السند تقدم عند أبي عوانة في كتاب الاستسقاء، باب بيان وقت تحويل الرداء، على الوجه الذي أثبت في حديث رقم (٢٥٣٢).\n(^٢) الزهري هو موضع الالتقاء.\n(^٣) في نسخة (ل): ناس.\n(^٤) في نسخة (ل): بالشيء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٤٧)، وهذا الطريق عند مسلم برقم (١٢٣).","vol":"17","page":540},{"text":"٩٨٥٢ - حدثنا أَبو إسماعيل محمد بن إسماعيل الترمذي، قال: حدثنا سلمة بن شبيب (^١)، قال: حدثنا الحسن بن محمد بن أعين، حدثنا معقل بن عبيد الله، عن الزهري، قال: أخبرني يحيى بن عروة، أنه سمع عروة، يقول: قالت عائشة: سأل أناس رسول الله ﷺ عن الكهان؟ فقال لهم رسول الله ﷺ: \"ليسوا بشيء\"، قالوا: يا رسول الله، فإنهم يحدثون أحيانا بشيء يكون حقا؟ فقال رسول الله ﷺ: \"تلك الكلمة من الحق يخطفها الجني، فيقرها في أذن وليه قر الدجاجة، فيخلطون معها أكثر من مئة كذبة\" (^٢).\n_________\n(^١) سلمة بن شبيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٤٧)، وهذا الطريق عند مسلم برقم (١٢٣).\nفوائد الاستخراج: مجيء الحديث بلفظ (من الحق)، والحديث عند مسلم بلفظ: (من الجن).\nقال النووي: هكذا في جميع النسخ ببلادنا: (الكلمة من الجن)، بالجيم والنون: أي الكلمة المسموعة من الجن، أو التي تصح مما نقلته الجن.\nوذكر القاضي في المشارق: أنه روي هكذا، وروي أيضًا (من الحق) بالحاء والقاف. اهـ. شرح النووي (٤/ ٤٤٩)، ورواية (من الحق) هي رواية البخاري. انظر تخريج الحديث رقم: (٩٨٤٧).","vol":"17","page":541},{"text":"٩٨٥٣ - حدثنا معاوية بن صالح، حدثنا يحيى بن معين (^١)، حدثنا هشام بن يوسف، عن معمر (^٢)، عن الزهري، عن يحيى بن عروة، عن عروة، عن عائشة قالت: سأل أناس (^٣) رسول الله ﷺ عن الكهان؟ فذكر مثله (^٤).\n_________\n(^١) ابن عون، الغطفاني مولاهم، أَبو زكريا، البغدادي.\n(^٢) معمر هو موضع الالتقاء.\n(^٣) في نسخة (ل): الناس.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٤٧)، وهذا الطريق عند مسلم برقم (١٢٢).","vol":"17","page":542},{"text":"٩٨٥٤ - أخبرني العباس بن الوليد بن مزيد العذري، قال: حدثني أبي، عن الأوزاعي، ح.\nوأخبرنا يونس بن عبد الأعلى، قال: أخبرنا بشر بن بكر، عن الأوزاعي (^١)، [قال]: (^٢) أخبرني ابن شهاب، عن علي بن حسين، عن عبد الله بن عباس، قال: حدثني رجل (^٣) من الأنصار: أنهم بينما هم جلوس ليلة مع النبي ﷺ رمي بنجم، فاستنار، ح.\nوحدثني محمد بن عوف الحمصي، قال: حدثنا أَبو المغيرة، حدثنا\n⦗٥٤٣⦘ الأوزاعي (^٤)، عن الزهري، قال: أخبرني علي بن الحسين، أن عبد الله ابن عباس قال: أخبرني رجل من الأنصار من أصحاب النبي ﷺ، قال: بينما هم جلوس ليلة مع رسول الله ﷺ؟ إذ رمي بنجم، فاستنار، فقال لهم رسول الله: \"ما كنتم تقولون في الجاهلية إذا رمي بمثل هذا؟ \" قالوا: الله ورسوله وأعلم، قال: كنا نقول: ولد الليلة رجل عظيم، ومات رجل عظيم، قال رسول الله ﷺ: \"فإنها لا ترمى لموت أحد ولا لحياته، ولكن ربنا ﵎ إذا قضى أمرا سبحه حملة العرش، ثم سبحه أهل السماء الذين يلونهم، ثم سبحه أهل السماء الذين يلونهم، حتى يبلغ بالتسبيح أهل السماء الدنيا، ثم يقول الذي يلون حملة العرش لحملة العرش: ماذا قال ربكم؟ فيخبرونهم، فيستخبر أهل السماوات بعضهم بعضا، حتى يبلغ الخبر السماء الدنيا، فتخطف الجن السمع، فيلقونه إلى أوليائهم، فيرمون، فما جاءوا به على وجهه فهو الحق، ولكنهم يقرفون (^٥) فيه ويزيدون\" (^٦).\n_________\n(^١) الأوزاعي هو موضع الالتقاء في الطريقين.\n(^٢) من نسخة (ل).\n(^٣) لم أقف على من عينه. وسيأتي في الحديث رقم (٩٨٥٧) وما بعده: رجال من الأنصار.\n(^٤) الأوزاعي هو موضع الالتقاء.\n(^٥) قال النووي: (هذه اللفظة ضبطوها من رواية صالح على وجهين: أحدهما: بالراء.\nوالثاني: بالذال. ووقع في رواية الأوزاعي، وابن معقل: بالراء، باتفاق النسخ.\nومعناه: يخلطون فيه الكذب). اهـ. شرح النووي (١٤/ ٤٤٥).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الكهانة وإتيان الكهان =\n⦗٥٤٤⦘ = (٤/ ١٧٥١/ حديث رقم ١٢٤/ الثانية).\nفوائد الاستخراج: ذكر من رواية الأوزاعي، ومسلم ساق إسنادها، ونبه على أن فيها: (يقرفون فيه ويزيدون).","vol":"17","page":542},{"text":"٩٨٥٥ - حدثنا أَبو داود الحراني، قال: حدثنا أيوب بن خالد، قال: حدثنا الأوزاعي (^١)، قال: أخبرني ابن شهاب، [قال]: (^٢) أخبرني علي ابن الحسين، أن عبد الله بن العباس قال: أخبرني رجل من أصحاب النبي ﷺ-من الأنصار- أنه بينما هم جلوس، وذكر الحديث بمثله (^٣).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٥٤).\nتنبيه: هذا الحديث وقع ترتيبه في نسخة (ل) بعد الحديث رقم (٩٨٥٦).","vol":"17","page":544},{"text":"٩٨٥٦ - حدثنا أَبو داود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: أخبرني أبي، عن صالح، عن ابن شهاب، قال: حدثني علي بن حسين، أن عبد الله بن عباس قال: أخبرني رجل من الأنصار (^٢) -من أصحاب النبي ﷺ أنهم بينما هم جلوس ليلة مع رسول الله ﷺ[إذ] (^٣) رمي بنجم، فاستنار. وذكر الحديث\n⦗٥٤٥⦘[بمثله] (^٤) (^٥).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) كلمة: (من الأنصار) ساقطة من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) الحديث تقدم تخريجه، انظر الحديث رقم (٩٨٥٤)، وهذا الطريق عند مسلم برقم (١٢٤).","vol":"17","page":544},{"text":"٩٨٥٧ - حدثنا محمد بن النعمان بن بشير المقدسي، قال: حدثنا عبد العزيز الأويسي (^١)، قال: حدثنا إبراهيم بن سعد (^٢)، عن صالح، عن ابن شهاب، عن علي بن الحسين، عن ابن عباس، قال: أخبرني رجال من الأنصار أنهم بينما هم جلوس ليلة مع رسول الله ﷺ رمي بنجم، فاستنار (^٣)، فقال لهم رسول الله ﷺ: \"ماذا كنتم تقولون في الجاهلية إذا رمي بمثل هذا\"؟ قالوا: الله ورسوله أعلم، كنا نقول؟ ولد الليلة عظيم، ومات عظيم، قال رسول الله ﷺ: \"فإنها لا ترمى لموت أحد ولا لحياته، ولكن الله ﷿ إذا قضى أمرا سبح حملة العرش، ثم سبح أهل السماء الذين يلونهم، حتى يبلغ التسبيح أهل السماء الدنيا، قال الذين\n⦗٥٤٦⦘ يلون حملة العرش لحملة العرش: ماذا قال ربكم؟ فتخبرهم، فيستخبر أهل السماوات حتى يبلغ الخبر أهل هذه السماء الدنيا، فتخطف الجن السمع، فيذهبون به إلى أوليائهم، فما جاءوا به على وجهه، فهو حق، ولكنهم يقرفون فيه ويزيدون قال الله ﷿: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ﴾ (^٤) (^٥).\n_________\n(^١) هو: عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس بن سعد، العامري، أَبو القاسم، المدني.\n(^٢) إبراهيم بن سعد هو موضع الالتقاء.\n(^٣) إلى هنا وقف بالحديث في نسخة (ل)، وقال: وذكر الحديث بمثله) وكذلك في نسخة (هـ) وضع إشارة (لا- إلى) على بقية لفظ الحديث، كتب فوقه: (مضروب عليه في الأصل).\n(^٤) سورة سبأ، آية (٢٣).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٥٤)، وهذا الطريق عند مسلم برقم (١٢٤).\nفوائد الاستخراج: زيادة ذكر الآية الكريمة.","vol":"17","page":545},{"text":"٩٨٥٨ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب (^١)، [قال]: (^٢) أخبرني يونس بن يزيد، عن الزهري بمثله (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٥٤)، وهذا الطريق عند مسلم برقم (١٢٤/ الثانية).","vol":"17","page":546},{"text":"٩٨٥٩ - حدثنا محمد بن عزيز الأيلي، قال: حدثني سلامة ابن روح، عن عقيل، عن ابن شهاب (^١)، قال: أخبرني علي بن الحسين، أن ابن عباس قال: أخبرني رجال (^٢) من أصحاب رسول الله ﷺ-من الأنصار-\n⦗٥٤٧⦘ أنهم بينما هم جلوس مع رسول الله ﷺ ليلة إذ رمي بنجم، فاستنار، فقال لهم رسول الله ﷺ: \"ما كنتم تقولون في الجاهلية إذا رمي بمثل هذا\"؟ قال: الله ورسوله أعلم، كنا نقول: ولد الليلة رجل عظيم، ومات رجل عظيم، فقال (^٣) رسول الله ﷺ: \"فإنها لا يرمى بها لموت أحد ولا لحياته، ولكن ربنا تبارك اسمه إذا قضى أمرا سبحته حملة العرش، ثم سبحه أهل السماء الذين يلونهم، ثم سبحه أهل السماء الذين يلونهم، حتى يبلغ التسبيح السماء الدنيا، ثم قال الذين يلون حملة العرش لحملة العرش: ماذا قال ربكم؟ فيخبرونهم، فيستخبر أهل السماوات بعضهم بعضا، حتى يبلغ الخبر هذه السماء الدنيا، فتخطف الجن السمع، فيلقونه إلى أوليائهم، فيرمون (^٤)، فما جاءوا به على وجهه فهو حق، ولكنهم يقرفون فيه ويزيدون (^٥) \".\nمن هنا لم يخرجاه (^٦):\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) لم أقف على من عينهم.\n(^٣) في نسخة (ل): قال.\n(^٤) في نسخة (ل): ويرمون.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٥٤)، وهذا الطريق عند مسلم برقم (١٢٤).\n(^٦) هذه العبارة غير موجودة في نسخة (ل).","vol":"17","page":546},{"text":"٩٨٦٠ - ز- حدثنا [أحمد بن يوسف] (^١) السلمي، قال: حدثنا\n⦗٥٤٨⦘ عبد الرزاق، عن معمر -في قوله ﷿: ﴿يَجِدْ لَهُ شِهَابًا رَصَدًا﴾ (^٢) - عن الزهري، عن علي بن الحسين، عن ابن عباس، قال: بينما النبي ﷺ جالس في نفر من أصحابه -من (^٣) الأنصار- إذ رمي بنجم، فاستنار، وذكر الحديث، بمثله: \"ويرمون، فما جاءوا به على وجهه فهو حق، ولكنهم يقرفون فيه ويزيدون\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) سورة الجن، آية (٩).\n(^٣) في الأصل ونسخة (هـ): (ومن)، لكن ضبب عليها في الأصل، والذي أثبته من نسخة (ل)، وهو الموافق للسياق وللحديثين رقم (٩٨٥٥، ٩٨٥٦).\n(^٤) رجال إسناده ثقات، لكن معمرا خالف الرواة عن الزهري فرواه من مسند عبد الله بن عباس وبقية الرواة رووه عن ابن عباس، عن رجال، أو رجل، من أصحاب النبي ﷺ -كما في الروايات السابقة واللاحقة. وأخرجه أحمد عن محمد بن جعفر، وعبد الرزاق، كليهما عن معمر، به.\nوأخرجه الترمذي من طريق عبد الأعلى، عن معمر، به، وقال: هذا حديث حسن صحيح.\nانظر: المسند (١/ ٢١٨)، وسنن الترمذي (٥/ ٣٣٧، ٣٣٨ / حديث رقم ٣٢٢٤).","vol":"17","page":547},{"text":"٩٨٦١ - ز- حدثنا الصغاني، قال: حدثنا حماد بن عيسى (^١)، قال:\n⦗٥٤٩⦘ حدثنا معمر، عن الزهري، بمثله (^٢).\n_________\n(^١) ابن عبيدة بن الطفيل، الجهني، الواسطي، نزيل البصرة، المعروف بغريق الجحفة.\nضعفه النقاد، منهم: أَبو داوود، وأبو حاتم، والدارقطني، وابن حجر.\nانظر: سؤالات الآجري لأبي داوود (٢٣٨ / ترجمة ٢٩٨)، والجرح والتعديل =\n⦗٥٤٩⦘ = (٣/ ١٤٥/ ترجمة ٦٣٦)، والضعفاء والمتروكين للدارقطني (١٨٣/ ترجمة ١٦٥)، وتقريب التهذيب (٢٦٩ / ترجمة ١٥١١).\nوقد توبع كما في الحديث السابق برقم (٩٨٦٠).\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٠).","vol":"17","page":548},{"text":"٩٨٦٢ - حدثنا سليمان بن سيف، قال: حدثنا سعيد بن بزيع، [قال]: (^١) فحدثني (^٢) محمد بن إسحاق، وذكر محمد بن مسلم الزهري (^٣)، عن علي بن حسين، عن عبد الله بن عباس، عن نفر من الأنصار: أن النبي ﷺ قال لهم: \"ماذا تقولون في هذا النجم الذي يرمى به؟ \" وذكر الحديث (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ).\n(^٣) محمد بن مسلم الزهري هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٦٠)، وهذا الطريق عند مسلم برقم (١٢٤).","vol":"17","page":549},{"text":"٩٨٦٣ - حدثنا أَبو يوسف الفارسي، قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا زياد بن سعد، عن الزهري (^١)، عن علي ابن حسين، عن ابن عباس، قال: أخبرني رجال من الأنصار، قالوا: كنا عند النبي ﷺ، فانقضّ كوكب، فقال النبي ﷺ: \"ما كنتم تقولون في هذا في\n⦗٥٥٠⦘ الجاهلية\"؟ قالوا: كنا نقول: يموت الليلة عظيم، أو يولد عظيم. فقال النبي ﷺ: \"فإنه ليس كذلك، ولكن الشياطين يسترقون السمع، فيرمون\" (^٢).\nرواه سلمة (^٣)، عن الحسن بن أعين، عن معقل بن عبيد الله، عن الزهري، بهذا الإسناد (^٤) (^٥).\nقال يونس: أخبرني رجال من الأنصار (^٦)، وكذا قال عقيل (^٧).\nوفي حديث الأوزاعي: \"يقرفون فيه ويزيدون\" (^٨)، وفي حديث يونس: \"ولكنهم يرقون (^٩) فيه ويزيدون\".\n⦗٥٥١⦘ وزاد يونس: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ﴾ (^١٠)، وفي حديث معقل (^١١) كما قال الأوزاعي: \"ولكنهم يقرفون فيه ويزيدون\" (^١٢).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٥٤)، وهذا الطريق عند مسلم برقم (١٢٤).\n(^٣) في نسخة (ل): (مسلم)، وهو خطأ، وكذا كان في الأصل، لكنه ضبب عليه وأصلحه في الحاشية.\n(^٤) وصله مسلم في صحيحه، عن سلمة -وهو ابن شيب- به. تقدم تخريجه، انظر الحديث رقم (٩٨٥٤).\n(^٥) ما بعد قوله: (بهذا الإسناد) ليس في نسخة (ل).\n(^٦) تقدمت رواية يونس برقم (٩٨٥٨).\n(^٧) تقدمت رواية عقيل برقم (٩٨٥٩).\n(^٨) تقدمت رواية الأوزاعي برقم (٩٨٥٤).\n(^٩) قال النووي: قال القاضي: ضبطناه عن شيوخنا: بضم الياء، وفتح الراء، وتشديد القاف. قال ورواه بعضهم: بفتح الياء، وإسكان الراء قال في المشارق: قال بعضهم: =\n⦗٥٥١⦘ = صوابه بفتح الياء، وإسكان الراء، وفتح القاف. قال: وكذا ذكره الخطابي. قال: ومعناه معنى يزيدون، يقال: رقي فلان إلى الباطل -بكسر القاف- أي رفعه، وأصله من الصعود، أي يدعون فيه فوق ما سمعوا. اهـ.\nشرح النووي (١٤/ ٤٤٥).\n(^١٠) سورة سبأ، آية (٢٣).\n(^١١) انظر الإحالة رقم (٣).\n(^١٢) الكلام في آخر الحديث، من قوله: (قال يونس: أخبرني رجال …) إلى آخر الحديث، كله لمسلم في صحيحه برقم (١٢٤/ الطريق الثانية) من كتاب السلام، إلا كلمة: (وكذا قال عقيل).","vol":"17","page":549},{"text":"<span data-type='title' id=toc-1285>بيان عقوبة من يأتي عَرَّافا، والتشديد فيه</span>","vol":"17","page":552},{"text":"٩٨٦٤ - حدثني محمد أخي (^١)، قال حدثنا عبد الله بن هاشم، قال: حدثنا يحيى بن سعيد القطان (^٢)، ح.\nوحدثني عباس بن مردويه المكي (^٣) بمصر، قال: حدثني إبراهيم ابن حمزة، قال: حدثنا عبد العزيز بن محمد، قالا: حدثنا عبيد الله ابن عمر (^٤)، عن نافع، عن صفية (^٥)، عن بعض أزواج (^٦) النبي ﷺ، عن النبي ﷺ قال: \"من أتى عَرَّافا (^٧) فسأله عن شيء، لم تقبل له صلاة\n⦗٥٥٣⦘ أربعين ليلة\" (^٨).\n_________\n(^١) لم أقف على ترجمته.\nوكان في الأصل ونسخة (هـ): (محمد أخي إسحاق) فضبب في الأصل على كلمة (إسحاق)، وضرب عليها في نسخة (ح)، وغير موجودة في نسخة (ل).\n(^٢) يحيى بن سعيد القطان هو موضع الالتقاء.\n(^٣) لم أقف على ترجمته.\n(^٤) عبيد الله بن عمر هو موضع الالتقاء في الطريق الثاني.\n(^٥) بنت أبي عبيد بن مسعود، الثقفية، زوجة عبد الله بن عمر.\n(^٦) هي حفصة؛ حيث ذكر أَبو مسعود الدمشقي هذا الحديث في مسندها، كما نقل المزي عنه وتابعه عليه؛ فقد أورد الحديث في المبهمات، وفي مسند حفصة.\nانظر: تحفة الأشراف (١١/ ٢٩٢/ حديث رقم ١٥٨١٨)، و(١٣/ ١٢٤/ حديث رقم ١٨٣٨٤).\n(^٧) العراف هو الذي يزعم أنه يعرف الأمور بمقدمات أسباب، يستدل بها على مواقعها =\n⦗٥٥٣⦘ = من كلام من يسأله، أو فعله، أو حاله، كالذي يدعي معرفة الشيء المسروق، ومكان الضالة، ونحوهما.\nانظر: المجموع المغيث (٣/ ٩٥)، والنهاية (٤/ ٢١٥).\n(^٨) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الكهانة وإتيان الكهان (٤/ ١٧٥١/ حديث رقم ١٢٥).\nفوائد الاستخراج:\n- بيان المتفق والمفترق، وهو يحيى بن سعيد، بأنه القطان.\n- بيان المهمل، وهو عبيد الله، بأنه ابن عمر.","vol":"17","page":552},{"text":"<span data-type='title' id=toc-1286>بيان إباحة التقية من المجذوم، والفِرار منه</span>","vol":"17","page":554},{"text":"٩٨٦٥ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أَبو داوود، ح.\nوحدثنا أَبو أمية، قال: حدثنا الأسود بن عامر، قالا: حدثنا شريك (^١)، عن يعلى بن عطاء، عن عمرو بن الشريد، عن أبيه، أن مجذوما (^٢) أتى رسول الله ﷺ ليبايعه، فقال لي رسول الله ﷺ: \"قل له: فليرجع، فإنا قد بايعناه\". وقال شاذان: \"ارجع فإني قد بايعته\" (^٣) (^٤).\nشاذان هو الأسود بن عامر (^٥).\n_________\n(^١) شريك هو موضع الالتقاء\n(^٢) لم أقف على من عينه، وجاء في صحيح مسلم: كان في وفد ثقيف رجل مجذوم.\nوالجذام -بضم الجيم، وتخفيف المعجمة- هو علة رديئة، تحدث من انتشار المرة السوداء في البدن كله فيفسد مزاج الأعضاء وهيآتها.\nوقيل: هو علة يحمر بها اللحم ثم ينقطع ويتناثر.\nوالجذم هو القطع، وسمي الجذام جذامًا لتجذم الأصابع وتقطعها.\nانظر: مقاييس اللغة لابن فارس (١/ ٤٣٩)، وفتح الباري (١٠/ ١٥٨)، وعمدة القاري (١٧/ ٣٨٢).\n(^٣) فوق حرف الهاء ما يشبه الضبة في نسخة (ل).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب اجتناب المجذوم ونحوه (/ ٤/ ١٧٥٢/ حديث رقم ١٢٦).\n(^٥) انظر: نزهة الألباب (١/ ٣٨٩ ترجمة ١٦١٤). =\n⦗٥٥٥⦘ = وفي نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، ولفظها: (رواه هشيم عن يعلى بن عطاء، قال: كان في وفد ثقيف رجل مجذوم). اهـ.\nوقد وصله مسلم في صحيحه، قال: حدثنا يحيى بن يحيى، أخبرنا هشيم، به انظر الإحالة رقم (٤).","vol":"17","page":554},{"text":"<span data-type='title' id=toc-1287>باب الأخبار الموجبة قتل الحيات، وذو (^١) الطُّفْيتين، والأبتر، والعلة التي وجب لها قتل ذي الطفيتين والأبتر</span>\n_________\n(^١) في نسخة (ل): (وذا).\nوالنحويون يخرجون الرفع على أن (ذو) معطوف على معمول المصدر الذي جاء بتقدير نائب فاعل، فقالوا: المصدر (قتل) مقدر بفعل مبني للمجهول، تقديره: (أن تقتل)، و(الحيات) نائب فاعل، و(ذو) معطوف على نائب الفاعل، فتكون مرفوعة.\nوخرجوا النصب على أن (ذا) معطوف على معمول المصدر الذي جاء بتقدير مفعول به، فقالوا: المصدر (قتل) مقدر بفعل مبني للمعلوم، تقدير: (أن تقتل)، و(الحيات) مفعول به، و(إذا) معطوف على منصوب، فهو منصوب.","vol":"17","page":555},{"text":"٩٨٦٦ - حدثنا أَبو سعيد عبد الرحمن بن محمد بن منصور البصري، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا هشام بن عروة (^١)، عن أبيه، عن عائشة، أن رسول الله ﷺ أمر بقتل ذي الطُّفْيتين (^٢)، وقال: \"إنه\n⦗٥٥٦⦘ يصيب الحَبَل (^٣)، ويلتمس البَصَر\" (^٤).\n⦗٥٥٧⦘ رواه (^٥) محمد بن يحيى، عن أبي بكر بن أبي الأسود (^٦)، عن حميد ابن الأسود (^٧)، عن هشام (^٨).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) الطفيتان -بضم الطاء، وإسكان الفاء- تثنية طفية، وأصل الطفية: خوصة المقل. =\n⦗٥٥٦⦘ = والمقل: حمل الدوم، وهو شجر يشبه النخل. والخوص: هو ورق المقل، والنخل، وما شاكله.\nو(ذو الطفيتين) حية خبيثة على ظهرها خطان كالطفيتين.\nقال ابن عبد البر: يقال: إن ذا الطفيتين: جنس من الحيات يكون على ظهره خطان أبيضان.\nوقال الزمخشري: قيل: هو الذي على ظهره خطان أسودان.\nانظر: غريب الحديث للهروي (١/ ٥٥)، والفائق (٢/ ٣٦٣)، والنهاية (٣/ ١٣٠)، ولسان العرب (٢/ ١٢٨٨) و(٦/ ٤٢٤٥)، وشرح النووي (١٤/ ٤٤٩)، والفتح (٦/ ٣٤٨).\n(^٣) بفتح الحاء المهملة والموحدة: الجنين.\nقال الزمخشري: (الحبل) مصدر سمي به المحمول، كما سمي بـ (الحمل) انظر: الفائق (١/ ٢٥١)، والفتح (٦/ ٣٤٨).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب قتل الحيات وغيرها (/ ٤/ ١٧٥٢/ حديث رقم ١٢٧).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب خير مال المسلم غنم يتبع بها سعف الجبال (٦/ ٣٥١ / حديث رقم ٣٣٠٨، ٣٣٠٩).\nفوائد الاستخراج:\n- التصريح برفع الجملة الثانية من الحديث، ولفظه عند مسلم: (أمر رسول الله ﷺ بقتل ذي الطفيتين، فإنه يلتمس البصر، ويصيب الحبل).\n(^٥) في نسخة (ل): روى.\n(^٦) هو عبد الله بن محمد بن أبي الأسود، وقد ينسب إلى جده، وت (٢٢٣) هـ.\n(^٧) ابن الاشقر، الكرابيسي، البصري.\nوثقه أَبو حاتم، والذهبي.\nوقال الدارقطني: ليس به بأس.\nوكان عفان بن مسلم يحمل عليه.\nوقال أحمد: سبحان الله ما أنكر ما يجيء به.\nوقال الساجي والأزدي: صدوق عنده مناكير.\nوقال ابن حجر: صدوق عنده مناكير.\nانظر: الضعفاء للعقيلي (١/ ٢٦٨/ ترجمة ٣٣٠)، والجرح والتعديل (٣/ ٢١٨/ ترجمة ٩٦٠)، والميزان (١/ ٦٠٩/ ترجمة ٢٣١٩)، والكاشف (١/ ١٩١/ ترجمة ١٢٥٥)، وتهذيب التهذيب (٣/ ٣٢، ٣٣/ ترجمة ٦١)، وتقريب التهذيب (٢٧٣/ ترجمة ١٥٥١).\n(^٨) لم أقف علي من وصله.","vol":"17","page":555},{"text":"٩٨٦٧ - حدثنا أَبو إسماعيل الترمذي، قال: حدثنا المعلى بن أسد، قال: حدثنا عبد العزيز بن المختار، قال: حدثنا هشام بن عروة (^١)، عن أبيه، عن عائشة، أن النبي ﷺ أمر بذي الطفيتين أن يقتل، وقال: \"إنه\n⦗٥٥٨⦘ يلتمس البصر ويصيب الحَبَل\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (٩٨٦٦).","vol":"17","page":557},{"text":"٩٨٦٨ - حدثني أَبو حصين الكوفي، قال: حدثنا منْجاب ابن الحارث (^١)، قال: حدثنا علي بن مسهر، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة: [أمر] (^٣) بقتل ذي الطفيتين؛ فإنه يلتمس البصر، وبصيب الحبل. و(^٤) لم يرفعه (^٥).\nرواه أَبو معاوية، عن هشام، فقال: الأبتَر (^٦)\n⦗٥٥٩⦘ وذُو (^٧) الطفيتين (^٨).\n_________\n(^١) ابن عبد الرحمن، التميمي، أَبو محمد، الكوفي، ت (٢٣١) هـ.\nذكره ابن حبان في الثقات.\nووثقه الذهبي، وابن حجر.\nانظر: الثقات (٩/ ٢٠٦)، والكاشف (٣/ ١٥٣/ ترجمة ٥٧٢٦)، وتقريب التهذيب (٩٧٠/ ترجمة ٦٩٣٠).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) ساقطة من الأصل ونسخة (هـ)، ومكانها ضبة، وأثبتها من نسخة (ل).\n(^٤) حرف الواو ساقطة من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٦٦).\n(^٦) قال النضر بن شميل: هو صنف من الحيات أزرق مقطوع الذنب، لا تنظر إليه حامل إلا ألقت ما في بطنها.\nوقال الداودي: هو الأفعى التي تكون قدر شبر، أو أكثر قليلا.\nوقال النووي: هو قصير الذنب. =\n⦗٥٥٩⦘ = انظر شرح النووي (١٤/ ٤٤٩)، وفتح الباري (٦/ ٣٤٨).\n(^٧) في نسخة (ل): (وذا).\n(^٨) وصله مسلم في صحيحه برقم (١٢٧/ الثانية)، انظر تخريج الحديث رقم (٧٠١).","vol":"17","page":558},{"text":"٩٨٦٩ - حدثنا ابن الجنيد الدقاق، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، عن الزهري، ح.\nوحدثنا علي بن حرب، قال: حدثنا سفيان بن عيينة، ح.\nوحدثنا أَبو داوود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان بن عيينة، عن الزهري، سمع سالمًا يخبر عن أبيه، أن النبي ﷺ قال: \"اقتلوا الحيات، وذا الطفيتين والأبتر؛ فإنهما يسقطان الحبل، ويلتمسان البصر\". قال: وكان ابن عمر يقتل كل حية وجدها، فأبصره أَبو لُبَابَة بن عبد المنذر (^٢)، أو زيد بن الخطاب (^٣)، وهو يطارد حية\n⦗٥٦٠⦘ ليقتلها، فقال: إنه قد نهي (^٤) عن ذوات البيوت (^٥).\nلم يذكر عليٌّ: الأبتر، وذكر القصة بمثله (^٦). وقال الحميدي: \"ذوات البيوت أو دواب البيوت\". علي بن حرب لم يذكر الأبتر.\n_________\n(^١) ابن عيينة -كما في الطريقين التاليين- هو موضع الالتقاء في طرق هذا الحديث.\n(^٢) الأنصاري، صحابي مشهور، اسمه بشير، وقيل: رفاعة، عاش إلي خلافة علي، ووهم من سماه: مروان.\nانظر: الطبقات الكبرى (٣/ ٤٥٧)، والإصابة (٧/ ١٦٥/ ترجمة ٩٧٢)، وتقريب التهذيب (١١٩٨/ ترجمة ٨٣٩٤)، وفح الباري (٦/ ٣٤٨).\n(^٣) ابن نفيل، العدوي، أسن من أخيه عمر بن الخطاب، وأسلم قبله، واستشهد باليمامة.\nانظر: الطبقات الكبرى (٣/ ٣٧٦ - ٣٧٨)، والآحاد والمثاني (١/ ٢٣٣/ ترجمة =\n⦗٥٦٠⦘ = ١٩)، والإصابة (٣/ ٢٧ / ترجمة ٢٨٩١).\n(^٤) من نسخة (ل).\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب قتل الحيات وغيرها (٤/ ١٧٥٢، و١٧٥٣/ حديث رقم ١٢٨).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب قول الله تعالى ﴿وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ﴾ (٦/ ٣٤٧ /حديث رقم ٣٢٩٧) وأطرافه في (٣٢٩٨، ٣٣١٠، ٣٣١١، ٣٣١٢، ٣٣١٣، ٤٠١٦).\n(^٦) جملة: (لم يذكر علي الأبتر، وذكر القصة بمثله)، ساقطة من نسخة (ل).","vol":"17","page":559},{"text":"٩٨٧٠ - حدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب، حدثني الليث بن سعد، عن ابن شهاب (^٢)، عن سالم بن عبد الله، عن ابن عمر، أن رسول الله ﷺ قال: \"اقتلوا الحيات، واقتلوا ذا الطفيتين والأبتر؛ فإنهما يلتمسان البصر، ويستسقطان الحبل\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩).","vol":"17","page":560},{"text":"٩٨٧١ - حدثنا أَبو أمية، قال: حدثنا حسن الأشيب، قال: حدثنا\n⦗٥٦١⦘ الليث، بمثله (^١).\n_________\n(^١) موضع الالتقاء هو ابن شهاب، والحديث تقدم تخريجه، انظر الحديث رقم (٩٨٦٩).","vol":"17","page":560},{"text":"٩٨٧٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، حدثني يونس، عن ابن شهاب، عن سالم بن عبد الله، عن أبيه، أن النبي ﷺ قال: \"اقتلوا الحيات، واقتلوا ذا الطفيتين والأبتر؛ فإنهما يلتمسان البصر، ويستسقطان الحبل\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٠).\nفوائد الاستخراج:\n- زيادة قوله: (واقتلوا ذا الطفيتين والأبتر)، فإن مسلما ذكر أنها ليست في رواية يونس.","vol":"17","page":561},{"text":"٩٨٧٣ - حدثنا ابن عزيز الأيلي، قال: حدثني سلامة، عن عقيل، عن ابن شهاب (^١)، بمثله (^٢).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩).","vol":"17","page":561},{"text":"٩٨٧٤ - حدثنا الدبَري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، عن سالم، عن أبيه، قال: سمعت النبي ﷺ يقول: \"اقتلوا ذا الطفيتين والأبتر؛ فإنهما يسقطان الحبَل، ويطمسان البصر\". قال ابن\n⦗٥٦٢⦘ عمر: فرآني أَبو لُبَابَة، أو زيد بن الخطاب، وأنا أطارد حية لأقتلها، فنهاني، فقلت: إن رسول الله ﷺ أمَر بقتلهن، فقال: إنه قد نهى بعد ذلك عن قتل ذوات البيوت قال الزهري: وهُن العوامر (^٢) (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) العوامر: الحيات التي تكون في البيوت، واحدها: عامر، وعامرة وقيل: سميت عوامر لطول أعمارها. النهاية في غريب الحديث (٣/ ٢٩٨).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٠).\nفوائد الاستخراج:\n- ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها ولم يسق لفظها.","vol":"17","page":561},{"text":"٩٨٧٥ - حدثنا بحر بن نصر الخولاني، قال: حدثنا ابن وهب (^١)، قال: حدثني يونس بن يزيد، عن ابن شهاب، عن سالم بن عبد الله، عن عبد الله بن عمر: أن النبي ﷺ قال: \"اقتلوا الحيات، واقتلوا ذا الطفيتين والأبتر، فإنهما يلتمسان البصر، ويستسقطان الحبل\".\nقال ابن عمر: فكنت لا أترك حية إلا قتلتها، حتى طاردت حية من ذوات البيوت، قال: فرآني زيد بن الخطاب، أو أَبو لبابة، وأنا أطاردها، فقال: مهلا يا عبد الله، قال: فقلت: إن رسول الله ﷺ أمر بقتل الحيات، قال: فإن رسول الله ﷺ قد نهى بعد عن قتل ذوات البيوت (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩). =\n⦗٥٦٣⦘ = فوائد الاستخراج:\n- ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، ولم يسق لفظها.\n- ورود جملة (اقتلوا ذا الطفيتين والأبتر) في رواية يونس، ومسلم ذكر أنها ليست في روايته.","vol":"17","page":562},{"text":"٩٨٧٦ - حدثنا أَبو داوود الحراني، قال: حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثنا أبي، عن صالح، عن الزهري، أن سالما أخبره، أن عبد الله بن عمر أخبره، أنه سمع رسول الله ﷺ. بنحوه، و(^٢) قال عبد الله: حتى رآني أَبو لبابة بن عبد المنذر، و(^٣) زيد بن الخطاب، وأنا أطلب حية من حيات البيوت، فنهياني عن قتلها، قلت: إن رسول الله ﷺ أمر بقتلهن، فقالا: إنه قد نهى عن قتل ذوات البيوت (^٤).\n⦗٥٦٤⦘ رواه الزبيدي، عن الزهري بنحوه (^٥).\nقال محمد بن يحيى: رواية من رواه بالشك: أَبو لبابة أو زيد، هو المحفوظ (^٦).\nوطرق نافع، عن ابن عمر، كلهم قالوا: أَبو لبابة (^٧).\nرواه محمد بن يحيى، عن حاجب بن الوليد، عن محمد بن حرب، عن الزبيدي، وقال: أَبو لبابة أو زيد (^٨).\n_________\n(^١) يعقوب بن سعد هو موضع الالتقاء.\n(^٢) حرف الواو ساقط في نسخة (ل).\n(^٣) في الأصل ونسختي (ل)، (هـ) ضبة فوق حرف الواو، وقبله بياض يسير في نسختي (ل)، (هـ).\nوالجمع بين أبي لبابة وزيد بن الخطاب عند مسلم من رواية صالح، وذكره البخاري تعليقا بصيغة الجزم، عنه وعن ابن أبي حفصة وابن مجمع، كلهم عن الزهري، عن سالم، عن ابن عمر: فرآني أَبو لبابة وزيد بن الخطاب. وسيأتي في آخر الحديث الكلام عن هذه المسألة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٠). =\n⦗٥٦٤⦘ = فوائد الاستخراج:\n- بيان المهمل، وهو يعقوب، بأنه يعقوب بن إبراهيم بن سعد.\n- ذكر رواية يعقوب بن إبراهيم بن سعد، ومسلم ساق إسنادها، ونبه على أن فيها الجمع بين أبي لبابة وزيد بن الخطاب.\n(^٥) وصله مسلم في صحيحه، من طريق حاجب بن الوليد، عن محمد بن حرب، عن الزبيدي، به.\n(^٦) ويظهر أن ابن حجر جنح إلى هذا، حيث قال -بعد أن ذكر من رواه بواو العطف-: (لكن ليس فيهم من يقارب الخمسة الذين رووه بالشك، إلا صالح بن كيسان).\nاهـ. الفتح (٦/ ٣٤٩).\n(^٧) طرق نافع أفردها أَبو عوانة بالباب الآتي، وأرقامها من (٩٨٧٩) إلى (٩٨٨٥).\n(^٨) لم أقف على من وصله من طريق محمد بن يحيى.","vol":"17","page":563},{"text":"٩٨٧٧ - ز- حدثنا محمد بن كثير الحراني (^١)، قال: حدثنا عبد الرحمن\n⦗٥٦٥⦘ ابن عمرو الحراني، عن معقل بن عبيد الله، عن أبي الزبير، عن جابر، قال: قام النبي ﷺ[على المنبر] (^٢)، فقال: \"اقتلوا الحيات، واقتلوا ذا الطفيتين؛ فإنهما يلتمسان الحبالى، ويرضعان الغنم\" (^٣).\n_________\n(^١) هو محمد بن يحيى بن محمد بن كثير، الحراني، الكلبي، لقبه: لؤلو، ت (٢٦٧) هـ.\n(^٢) من نسخة (ل).\n(^٣) لم أقف على من أخرجه سوى أبي عوانة، وفي إسناده أَبو الزبير وقد عنعن.","vol":"17","page":564},{"text":"٩٨٧٨ - ز- حدثنا أَبو جعفر محمد بن عبيد الله بن يزيد القَرْدُوَاني، قال حدثنا أبي، قال: قرأت على معقل بن عبيد الله، بإسناده مثله: \"اقتلوا (^١) ذا الطفيتين والأبتر؛ فإنهما يلتمسان البصر، ويسقطان الحبالى، وترضع الغَنَم، واقتلوا الأبتر\" (^٢).\n_________\n(^١) كلمة: (اقتلوا) ساقطة من نسخة (ل)، وبقية الحديث فيها بلفظ: (ذات الطفيتين والأبتر؛ فإنها تلتمس البصر، وتسقط الحبالى، وتوضع الغنم، واقتلوا الأبتر).\nوكلمة (توضع) يظهر أنها تصحيف، لأن لفظه في الطريق رقم (٧١٢): (يرضعان) بالراء في النسخ الثلاث.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٧٧).","vol":"17","page":565},{"text":"<span data-type='title' id=toc-1288>بيان النهي (^١) عن قتل الجِنَّان (^٢) التي في البيوت</span>\n_________\n(^١) في نسخة (ل): الخبر الناهي.\n(^٢) في نسخة (ل): الجان.","vol":"17","page":566},{"text":"٩٨٧٩ - أخبرنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا: ابن وهب، قال: حدثني الليث بن سعد (^٢)، أن نافعا حدثه، أن أبا لبابة كلم عبد الله بن عمر ليفتح له بابا في داره، ليتقرب إلى المسجد، فوجد الغِلْمَة (^٣) جلد جَانٍّ (^٤)، فقالوا: هذا [جلد] (^٥) جَانّ، فقال عبد الله:\n⦗٥٦٧⦘ التمِسوه فاقتلوه، قال أَبو لبابة: لا تقتلوه؛ فإن رسول الله ﷺ[قد] (^٦) نهى عن قتل الجِنَّان (^٧) التي في البيوت (^٨).\n_________\n(^١) من نسخة (ل).\n(^٢) الليث بن سعد هو موضع الالتقاء.\n(^٣) جمع غلام. مختار الصحاح (ص ٤٨٠).\n(^٤) قال الزمخشري: الجان: مسيخ الجن، كما مسخت القردة، هو العظيم من الحيات. اهـ. وعزاه إلى ابن عباس.\nوفي اللسان: الجان: ضرب من الحيات أكحل العينين، يضرب إلى الصفرة، لا يؤذي، وهو كثير في البيوت. اهـ. ونحوه في القاموس.\nوقال النووي -وتبعه الدميري، وابن حجر-: الجان: هي الحية الصغيرة، وقيل الدقيقة الخفيفة، وقيل الدقيقة البيضاء. اهـ.\nواقتصر في النهاية على: (الدقيق الخفيف).\nانظر: الفائق (١/ ٢٣٩)، والنهاية (١/ ٣٠٨)، وشرح النووي (١٤/ ٤٥١)، ولسان العرب (١/ ٧٠٤)، وحياة الحيوان (١/ ١٩٦)، والقاموس (١/ ٥٤٣)، وفتح الباري (٦/ ٣٥٤).\n(^٥) من نسخة (ل).\n(^٦) من نسخة (ل).\n(^٧) بكسر الجيم وتشديد النون، جمع جان. الفتح (٦/ ٣٥٤).\n(^٨) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣١).","vol":"17","page":566},{"text":"٩٨٨٠ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، ح.\nوحدثنا عيسى بن أحمد، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، قال: وأخبرني أسامة بن زيد، عن نافع، أن أبا لبابة بن عبد المنذر مر بعبد الله بن عمر، وهو عند الأُطُم (^٢) التي عند دار عمر بن الخطاب ﵁ يرصد حَية، فقال أَبو لبابة: إن رسول الله ﷺ-يا أبا عبد الرحمن- قد نهى عن قتل عَوامر البيوت، فانتهى عبد الله بن عمر بعد ذلك، ثم وجد بَعد ذلك في بيته حية، فأمَر بها، فأخذت فطرحت ببطحان (^٣) قال نافع: ثم رأيتها بعد في بيته.\n⦗٥٦٨⦘ زاد بحر، وعيسى: فلم يقتلها (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء في الطريقين.\n(^٢) الأُطُم: بضمتين: هو الحصن الذي يبنى بالحجارة، وقيل: كل بناء مربع مسطح.\nوقيل: البناء المرتفع كالحصن، وقال النووي: هو القصر. اهـ. وجمع الأطم: آطام.\nانظر غريب الحديث لابن الجوزي (١/ ٣١)، والنهاية (١/ ٥٤)، وشرح النووي (١٤/ ٤٥٢)، وفتح الباري (٤/ ٩٥).\n(^٣) بُطحان: أحد أودية المدينة الثلاثة: العقيق وقناة وبطحان، وهو يمر وسط المدينة من =\n⦗٥٦٨⦘ = جنوبها إلى شمالها.\nواختلف في ضبطه؛ فقال البكري -في معجم ما استعجم-: (بطحان: بفتح أوله وكسر ثانيه، وبالحاء المهملة، على وزن فعلان، ولا يجوز غيره). اهـ.\nوقال ابن الاثير: (بطحان: بفتح الباء، وأكثرهم يضمون الباء، ولعله الأصح). اهـ.\nوجمع الأقوال ياقوت الحموي، فقال: (بطحان: بالضم ثم السكون، كذا يقوله المحدثون أجمعون.\nوحكى أهل اللغة: بطحان: بفتح أوله وكسر ثانية، وكذلك قيده أَبو على القالي في كتاب البارع، وأبو حاتم، والبكري. وقرأت بخط أبي الطيب أحمد بن أخي محمد الشافعي -وخطه حجة-: بطحان: بفتح أوله وسكون ثانيه). اهـ.\nانظر: معجم ما استعجم (١/ ٢٥٨)، والنهاية (١/ ١٣٥)، ومعجم البلدان (١/ ٥٢٩).\nتنبيه: بكلمة (بطحان) تنتهي الورقة رقم (٣٤) من مصورة نسخة (ل)، والورقة التي بعدها ساقطة من المصورة التي عندي.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم: (١٣٦ / الثانية).\nفوائد الاستخراج:\n- تقييد المهمل، وهو أسامة، بأنه ابن زيد.\n- ذكر متن رواية ابن وهب، ومسلم ساق إسنادها وأحال بها على رواية =\n⦗٥٦٩⦘ = الليث بن سعد.","vol":"17","page":567},{"text":"٩٨٨١ - حدثنا الصغاني، وأبو أمية، ومحمد بن الفرج الأزرق، قالوا: حدثنا الحسين بن محمد (^١)، قال: حدثنا جرير بن حازم (^٢)، عن نافع، أن ابن عمر كان يقتل الحيات كلهن، فحدثه أَبو لبابة: أن النبي ﷺ نهى عن قتل الجانّ الذي في البيوت، فأمسَك (^٣).\n_________\n(^١) ابن بهرام، التميمي، أَبو أحمد، ويقال: أَبو علي، المروزي، البغدادي.\n(^٢) جرير بن حازم هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٢).","vol":"17","page":569},{"text":"٩٨٨٢ - حدثنا محمد بن علي بن زهير (^١)، قال: حدثنا عفان، ح (^٢).\nوحدثنا أَبو أمية، قال: حدثنا معاوية بن عمرو، قالا: حدثنا جرير بن حازم (^٣)، قال: سمعت نافعًا قال: كان ابن عمر يقتل الجنان كلها، لا يدع منهن شيئا حتى حدثه أَبو لبابة البدري، بأن رسول الله ﷺ نهى عن قتل الجنان الذي (^٤) تكون في البيوت (^٥).\n_________\n(^١) من أهل جرجان. ذكره ابن حبان في ثقاته (٩/ ١٤٨) وقال: مستقيم الحديث.\n(^٢) حرف التحويل ساقط من نسخة (هـ).\n(^٣) جرير بن حازم هو موضع الالتقاء.\n(^٤) كذا في الأصل ونسخة (هـ)، وأما نسخة (ل) فقد سقطت الورقة التي فيها هذا الحديث، من المصورة التي عندي.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٢).","vol":"17","page":569},{"text":"٩٨٨٣ - حدثنا الميموني، وعمار بن رجاء، قالا: حدثنا محمد ابن عبيد، قال: حدثنا عبيد الله بن عمر (^١)، عن نافع، أن ابن عمر فتح بابا، فخرجت منه حية، فأمر بقتلها، فقال أَبو لبابة: لا تفعل؛ فإن رسول الله ﷺ قد نهى عن قتل الجنان التي تكون في البيوت (^٢).\n_________\n(^١) عبيد الله بن عمر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٣).\nفوائد الاستخراج: زيادة قوله: (التي تكون في البيوت).","vol":"17","page":570},{"text":"٩٨٨٤ - حدثنا ابن مساور (^١)، قال: حدثنا خالد بن خداش، ح.\nوحدثنا أَبو المثنى، قال: حدثنا عبد الله بن محمد بن أسماء (^٢)، قالا: حدثنا جويرية بن أسماء، عن نافع، عن عبد الله، أن أبا لبابة أخبره: أن رسول الله ﷺ نهى عن قتل الجنان التي في البيوت (^٣).\n_________\n(^١) هو أحمد بن القاسم بن القاسم، أَبو جعفر، البغدادي، الجوهري.\n(^٢) عبد الله بن محمد بن أسماء هو موضع الالتقاء في الطريق الثاني، وأما موضع الالتقاء في الطريق الأولى فهو: جويرية بن أسماء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٤).","vol":"17","page":570},{"text":"٩٨٨٥ - حدثنا محمد بن عبد الملك الواسطي، قال: حدثنا يزيد ابن هارون، قال: أخبرنا يحيى، أن نافعا أخبره، ح.\nوحدثنا يونس بن عبد الأعلى، أخبرني أنس بن عياض، عن يحيى (^١)،\n⦗٥٧١⦘ قال: أخبرني نافع، أن أبا لبابة بن عبد المنذر الأنصاري، وكان مسكنه بقباء، فانتقل إلى المدينة، فبينا هو جالس مع ابن عمر يفتح خوخة، إذ هُم بحيّة من عَوامر البيوت، فأرادوا قتلها، فقال أَبو لبابة: إنه قد نهى عنهن -يعني: عوامر البيوت- وأمر بقتل الأبتر، وذي الطفيتين؛ وقال: \"هما اللذان يلتمعان البصر، ويطرحان أولاد النساء\" (^٢) حديثهما واحد.\nرواه محمد بن جهضم، عن إسماعيل بن جعفر، عن عمر بن نافع، عن أبيه، قال: كان ابن عمر يوما عند هَدَم (^٣) له، فرأى بيض (^٤) جانٍ، فقال ابتغوا هذا الجان وذكر الحديث (^٥).\n_________\n(^١) ابن سعيد الأنصاري -فهو الذي يروي عن نافع- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٦٩)، وهذا الطريق عند مسلم برقم (١٣٥).\nفوائد الاستخراج:\n- كلمة (نهى) و(أمر) و(قال) في صحيح مسلم مبنية للمجهول. وهنا غير مشكولة في الأصل ونسخة (هـ)، وأما نسخة (ل) فالورقة التي فيها هذا الحديث، ساقطة من المصورة التي عندي. كلمة (قال) مبنية للمعلوم كما ترى، فما قبلها الأولى أن يكون مبنيا للمعلوم، ويكون الحديث صريحا في الرفع. والله أعلم.\n(^٣) الهدم -بالتحريك- هو المنزل، وهو على وزن فعل، بمعنى مفعول؛ لأنه يهدم.\nانظر: الفائق (١/ ٢٥٢)، والنهاية (٥/ ٢٥١).\n(^٤) هكذا في الأصل ونسخة (هـ)، وأما نسخة (ل) فقد سقط الورقة التي فيها هذا الحديث، من المصورة التي عندي. وفي صحيح مسلم: (وبيص) بالصاد المهملة.\n(^٥) وصله مسلم في صحيحه، برقم (١٣٦)، من طريق إسحاق بن منصور، عن محمد بن جهضم.","vol":"17","page":570},{"text":"<span data-type='title' id=toc-1289>باب وجوب إمهال الحية التي تظهر في البيوت، ثلاثة أيام، ومناشدتها في الأياء الثلاثة، ووجوب قتلها بعد الأيام الثلاثة إن ظهرت</span>","vol":"17","page":572},{"text":"٩٨٨٦ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، أخبرني مالك، عن صَيْفِي (^٢) -و(^٣) قال يونس ابن عبد الأعلى: مولى ابن أفلح- قال: حدثني أَبو السائب -مولى هشام ابن زهرة- أنه دخل على أبي سعيد الخدري في بيته، قال: فوجدته يصلي، فجلست أنتظره حتى يقضي صلاته، قال: فسمعت تحريكًا في عراجين (^٤) في ناحية البيت، فالتفت، فإذا حية، فوثبت لأقتلها، فأشار\n⦗٥٧٣⦘ إليّ أن اجلس؛ فجلست، فلما انصرف أشار إلى بيت في الدار، فقال: ترى هذا البيت؟ قلت: نعم. قال: كان فيها (^٥) فتى منا حديث عهد بعرس، قال: فخرجنا مع رسول الله ﷺ إلى الخندق، فكان ذلك الفتى يستأذن رسول الله ﷺ بانتصاف النهار يرجع إلى أهله، فاستأذنه يومًا، فقال له رسول الله ﷺ: \"خذ عليك سلاحك؛ فإني أخشى عليك قريظة\"، فأخذ الرجل سلاحه، ثم رجع، فإذا امرأته بين البابين قائمة؛ فأهوى إليا الرمح ليطعنها به، وأصابته غيرة، فقالت له: اكفف عنك رمحك، وادخل البيت حتى تنظر ما الذي أخرجني فدخل، فإذا بحية عظيمة منطوية على الفراش، فأهوى إليها بالرمح، فانتظمها [به] (^٦)، ثم خرج فركزه (^٧) في الدار، فاضطربت عليه، فما أدري أيهما كان أسرع موتا، الحية أو الفتى! قال: فجئنا رسول الله\n⦗٥٧٤⦘ﷺ، فذكرنا ذلك له، وقلنا: ادع الله يحييه لنا، فقال: \"استغفروا لصاحبكم\"، ثم قال: \"إن بالمدينة جنا قد أسلموا، فإذا رأيتم منهن شيئا، فآذنوه (^٨) ثلاثة أيام، فإن بدا لكم بعد ذلك فاقتلوه؛ فإنه شيطان\" (^٩).\nقال بحر: \"فإن تبدى لكم بعد ذلك فاقتلوه؛ وإنه مع شيطان\" (^١٠).\nوقال بحر، عن صيفي، عن أبي السائب: أنه دخل على أبي سعيد يعوده، قال: فوجدته يصلي.\nرواه مسلم، عن زهير (^١١)، عن يحيى بن سعيد، عن ابن عجلان، قال: حدثني صيفي عن أبي السائب، عن أبي سعيد (^١٢) بمثله (^١٣).\nورواه محمد بن يحيى، عن ابن أبي مريم، عن الليث، عن ابن عجلان،\n⦗٥٧٥⦘ عن صيفي (^١٤)، عن أبي سعيد مولى الأنصار (^١٥)، عن أبي السائب مولى الأنصار (^١٦)، قال: أتيت أبا سعيد الخدري نحو حديث مالك (^١٧).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) ابن زياد، الأنصاري مولاهم، أَبو زياد أو أَبو سعيد، المدني، وهو مولى ابن أفلح، كما قاله يونس بن عبد الأعلى، ومسلم في صحيحه، وابن أبي حاتم، وغيرهم.\nانظر: صحيح مسلم (٤/ ٤٧٥٦/ حديث رقم ١٣٩)، والجرح والتعديل (٤/ ٤٤٨/ ترجمة ١٩٧١).\nوانظر آخر الحديث.\n(^٣) حرف الواو ساقط في نسخة (ل).\n(^٤) قال ابن الأثير: العرجون هو العود الأصفر الذي فيه شماريخ العذق، وهو فعلون، من الانعراج: الانعطاف، والواو والنون زائذتان، وجمعه عراجين، ومنه حديث الخدري: =\n⦗٥٧٣⦘ = (فسمعت تحريكا في عراجين البيت)، أراد بها الأعواد التي في سقف البيت شبهها بالعراجين. اهـ.\nالنهاية (٣/ ٢٠٣ - ٢٠٤).\n(^٥) في نسخة (ل) وصحيح مسلم: فيه.\n(^٦) من نسخة (ل).\n(^٧) صورتها في الأصل: (في كره) ولعله سبق قلم من الناسخ.\n(^٨) آذنه -بالمد- بالشيء: أعلمه. مختار الصحاح (ص ١٢). وسيأتي في الحديث التالي بلفظ: (فحرجوا).\n(^٩) أخرجه مسلم في صحيحه -كتاب السلام، باب قتل الحيات وغيرها (٤/ ١٧٥٦/ حديث رقم ١٣٩).\n(^١٠) في نسخة (ل): فإنما هو شيطان.\n(^١١) ابن حرب.\n(^١٢) (عن أَبي سعيد) ساقطة في نسخة (ل).\n(^١٣) بل رواه مختصرًا، برقم (١٤١).\n(^١٤) وقد وثقه النسائي، والذهبي، وابن حجر، وذكره ابن حبان في الثقات.\nانظر: الثقات (٤/ ٣٨٤)، وتهذيب الكمال (١٣/ ٢٤٩ - ٢٥٣/ ترجمة ٢٩١٠)، والكاشف (٢/ ٣٠/ ترجمة ٢٤٤٤)، وتقريب التهذيب (٤٥٦/ ترجمة ٢٩٧٦).\n(^١٥) لم أقف علي ترجمته، وهو وما بعده ليس في نسخة (ل)، حيث وقف بالحديث فيها عند: (صيفي).\n(^١٦) يقال: اسمه عبد الله بن السائب.\n(^١٧) لم أقف على من وصله من طريق محمد بن يحيى، وقد ذكره المزي كما هنا -ولم يعزه لأحد. التحفة (٣/ ٤٨٨/ حديث رقم ٤٤١٣).\nورواه أحمد، عن يونس، عن الليث، به المسند (٣/ ٤١).","vol":"17","page":572},{"text":"٩٨٨٧ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داوود، ح\nوحدثني أَبو المثنى، قال: حدثنا أَبو سلمة، قالا: حدثنا جرير بن حازم (^١)، عن أسماء بن عبيد، عن السائب -قال أَبو عوانة: وهو عندنا أَبو السائب (^٢) - قال: دخلنا على أبي سعيد الخدري، فبينا نحن جلوس (^٣) عنده، إذ سمعنا تحت سريره حركة، فنظرنا، فإذا حية. وساق\n⦗٥٧٦⦘ الحديث، بقصته نحو حديث مالك، عن صيفي، وقال فيه: فقال رسول الله ﷺ: \"إن لهذه البيوت عوامر، فإذا رأيتم شيئا منها، فخرجوا (^٤) عليها ثلاثا، فإن ذهَب وإلا فاقتلوه؛ فإنه كافر\" (^٥).\nقال أَبو عوانة (^٦): كذا قال جرير [بن حازم] (^٧): عن السائب. وهو أَبو السائب (^٨).\n_________\n(^١) جرير بن حازم هو موضع الالتقاء.\n(^٢) وكذا قال مسلم.\n(^٣) في نسخة (ل): جلوسا.\n(^٤) قال ابن الأثير: هو أن يقول لها: أنت في حرج: أي ضيق إن عدت إلينا، فلا تلومينا أن نضيق عليك بالتتبع والطرد والقتل. النهاية (١/ ٣٦١).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٨٦)، وهذا الطريق عند مسلم برقم (١٤٠).\n(^٦) كلمة: (قال أَبو عوانة) ساقطة من نسخة (ل)، وبدلا منها يوجد ثلاث نقط هكذا (. . .)\n(^٧) من نسخة (ل).\n(^٨) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: قال أَبو عوانة: الحية إذا كانت أذنها في الداخل فهي تبيض، وإذا كانت في الخارج فهي تلد.","vol":"17","page":575},{"text":"<span data-type='title' id=toc-1290>باب الخبر الموجب قتل الحية وقت رؤيتها، دون مناشدتها، إذا لم تكن في البيوت والمنازل</span>","vol":"17","page":577},{"text":"٩٨٨٨ - حدثنا علي بن حرب، قال: حدثنا أَبو معاوية، ح.\nوحدثنا الصغاني، قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية (^١)، عن الأعمش، عن إبراهيم، عن الأسود، عن عبد الله، قال: كنت مع النبي ﷺ في غار -وقد نزلت عليه: ﴿وَالْمُرْسَلَاتِ عُرْفًا﴾ فنحن نأخذها من فيه رطبة- إذ خرجت علينا حية؛ فابتدرناها لنقتلها،\nفسبقتنا، فقال النبي ﷺ: \"وقاها الله شركم، ووقاكم شرها\" (^٢).\n_________\n(^١) أَبو معاوية هو موضع الالتقاء في الطريقين.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب قتل الحيات وغيرها (٤/ ١٧٥٥/ حديث رقم ١٣٧).\nوأخرجه البخاري في صحيحه-كتاب التفسير، سورة المرسلات، باب رقم ١ (٨/ ٦٨٥/ حديث رقم ٤٩٣٠)، وأطرافه في (٤٩٣٤، ٣٣١٧، ٤٩٣١، ١٨٣٠).","vol":"17","page":577},{"text":"٩٨٨٩ - حدثنا أَبو جعفر محمد بن أحمد ابن الجنيد الدقاق، قال: حدثنا العلاء بن عبد الجبار، قال حدثنا: عبد الواحد ابن زياد، قال: حدثنا [سليمان] (^١) الأعمش (^٢)، عن إبراهيم، عن الأسود،\n⦗٥٧٨⦘ قال: قال عبد الله: كنت مع النبي ﷺ في غار -وقد أنزلت عليه: ﴿وَالْمُرْسَلَاتِ عُرْفًا﴾، فإني لأتلقاه وإن فاه بها رطبا- فخرجت عليه حية، فقال رسول الله ﷺ: \"اقتلوها\"، فسبقتنا فدخلت جحرا، فقال رسول الله ﷺ: \"وقيت شركم، كما وقيتم شرها\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٨٨).","vol":"17","page":577},{"text":"٩٨٩٠ - حدثنا إسحاق [بن الحسن] (^١) الحربي، قال: حدثنا ابن الأصبهاني (^٢)، قال: حدثنا حفص بن غياث (^٣)، عن الأعمش، عن إبراهيم، عن الأسود، عن عبد الله، قال: كنا مع النبي ﷺ بمنى في غار، فخرجت علينا حية، فأردنا أن نقتلها، فدخلت في جحر؛ فقال النبي ﷺ: \"وقيت شركم، كما وقيتم شرها\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) هو محمد بن سعيد بن سليمان بن عبد الله، الكوفي، أَبو جعفر.\n(^٣) حفص بن غياث هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٨٨٨)، وهذا الطريق عند مسلم برقم (١٣٨).","vol":"17","page":578},{"text":"٩٨٩١ - حدثنا يوسف بن مسلم، قال: حدثنا موسى بن داوود، قال: حدثنا حفص بن غياث (^١)، قال: حدثنا الأعمش، عن إبراهيم، عن\n⦗٥٧٩⦘ الأسود، عن عبد الله، قال: بينا نحن مع رسول الله ﷺ في غار فذكر (^٢) بمثل حديث أبي معاوية، وعبد الواحد (^٣).\n_________\n(^١) حفص بن غياث هو موضع الالتقاء.\n(^٢) لفظ (فذكر) سقط من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٨٨)، وهذا الطريق عند مسلم برقم (١٣٨).","vol":"17","page":578},{"text":"٩٨٩٢ - حدثنا محمد بن علي بن ميمون الرقي، قال: حدثنا عبد الله بن جعفر (^١)، قال: حدثنا عبيد الله بن عمرو (^٢)، عن زيد -يعني ابن أبي أنيسة (^٣) - عن الأعمش (^٤)، عن إبراهيم، عن الأسود، عن عبد الله، قال: كنا مع النبي ﷺ بمنى، فظهرت حية، فابتدرناها، فدخلت في شق؛ فقال رسول الله ﷺ: \"وقيتم شرها، ووقيت شركم\" (^٥).\n_________\n(^١) ابن غيلان، الرقي، أَبو عبد الرحمن، القرشي مولاهم، ت (٢٢٠) هـ.\n(^٢) ابن أبي الوليد، الرقي، أَبو وهب، الأسدي مولاهم، ت (١٨٠) هـ.\n(^٣) الجزري، أَبو أسامة.\n(^٤) الأعمش هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٨٨٨).","vol":"17","page":579},{"text":"<span data-type='title' id=toc-1291>بيان الخبر الموجب قتل الوزغ، وثواب من قتله في الضربة الأولى، وفي الضربة الثانية، وإنه فاسق</span>","vol":"17","page":580},{"text":"٩٨٩٣ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، أخبرني ابن جريج، عن عبد الحميد بن جبير بن شيبة، أن سعيد بن المسيب أخبره، قال: أخبرتني أم شريك -إحدى نساء بني عامر بن لؤي (^٢) - أنها\n⦗٥٨١⦘ استأمرت رسول الله ﷺ في قتل الوزغان (^٣)؛ فأمرها بقتلها (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) اختلف في اسمها، فقيل: غزية، وقيل غزيلة، وقيل غير ذلك.\nواختلف في نسبها، فقال الزبير بن بكار: بنت دودان بن عمرو بن عامر ابن رواسة بن منقذ بن عمرو ابن معيص بن عامر بن لؤي.\nوقال خليفة بن خياط: هي غزية بنت دودان بن عوف بن عمرو بن عامر ابن رواحة بن منقذ بن عامر ابن لؤي.\nوقال ابن سعد: غزية بنت جابر بن حكيم.\nواختلف في نسبتها، قال ابن حجر -بعد أن ذكر تلك الاختلافات-:\nوالذي يظهر في الجمع: أن أم شريك واحدة، اختلف في نسبتها: أنصارية، أو عامرية من قريش، أو أزدية من دوس، واجتماع هذه النسب الثلاثة ممكن، كأن يقول: قرشية تزوجت في دوس فنسبت إليهم، ثم تزوجت في الأنصار فنسبت إليهم، أو لم تتزوج بل هي نسبت أنصارية بالمعنى العام. اهـ.\nانظر: الطبقات الكبرى (٨/ ١٥٤)، وتهذيب الكمال (٣٥/ ٣٦٧)، والإصابة (٨/ ٢٤٨، ٢٤٩/ ترجمة ١٣٤٠).\n(^٣) جمع وزغة -بالتحريك، وهي التي يقال لها: سام أبرص. النهاية (٥/ ١٨١)، وانظر: غريب الحديث للهروي (٤/ ٤٧٠).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب قتل الوزغ (٤/ ١٧٥٧/ حديث رقم ١٤٣).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب خير مال المسلم غنم.\n(٦/ ٣٥١ / حديث رقم ٣٣٠٧)، وطرفه في (٣٣٥٩).","vol":"17","page":580},{"text":"٩٨٩٤ - حدثنا الصغاني، قال: حدثنا روح بن عبادة (^١)، قال: حدثنا ابن جريج، أخبرني عبد الحميد بن جبير بن شيبة، أن سعيد ابن المسيب أخبره، أن أم شريك أخبرته، أنها استأذنت النبي ﷺ في قتل الوزغان؛ فأمرها بقتلها. وأم شريك إحدى نساء بني عامر بن لؤي (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٩٣).","vol":"17","page":581},{"text":"٩٨٩٥ - حدثنا أَبو يوسف الفارسي، وأبو داوود الحراني، وعمار ابن رجاء، قالوا: حدثنا أَبو عاصم (^١)، عن ابن جريج (^٢)، عن عبد الحميد ابن جبير، عن سعيد بن المسيب، عن أم شريك: أن النبي ﷺ أمر\n⦗٥٨٢⦘ بقتل الأوزاغ (^٣).\n_________\n(^١) (أَبو) ساقط من نسخة (هـ).\n(^٢) ابن جريج هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٩٣).","vol":"17","page":581},{"text":"٩٨٩٦ - حدثنا علي بن حرب، ويوسف بن مسلم، وعمار ابن رجاء، قالوا: حدثنا عبيد الله بن موسى، عن ابن جريج (^١)، عن عبد الحميد ابن جبير بن شيبة، عن سعيد ابن المسيب، عن أم شريك، أن النبي ﷺ أمَر بقتل الوزغ؛ قال: \"وكانت تنفخ على إبراهيم\" (^٢).\nالزيادة لم يخرّجها مسلم، وهذه الزيادة رواية عبيد الله (^٣).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٩٣).\nفوائد الاستخراج: زيادة: وكانت تنفخ علي إبراهيم كما نص على ذلك أَبو عوانة.\n(^٣) قول أبي عوانة: (الزيادة …)، سياقها في نسخة (ل) كما يلي: (هذه الزيادة لم يروها غير عبيد الله، ولم يخرجه مسلم).\nوهذه الزيادة عند البخاري في صحيحه -كتاب الأنبياء، باب ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (٦/ ٣٨٩ حديث رقم ٣٣٥٩) من طريق عبيد الله بن موسى، به.","vol":"17","page":582},{"text":"٩٨٩٧ - حدثنا أَبو حميد عبد الله بن محمد بن أبي عمرو [¬*] المصيصي، قال: سمعت حجاجًا قال: قال ابن جريج (^١): أخبرني عبد الحميد ابن جبير بن شيبة، أن ابن المسيب أخبره، أن أم شريك أخبرته، أنها استأمرت النبي ﷺ في قتل الوِزْغان؛ فأمرها بقتلها. وأم شريك إحدى نساء بني\n⦗٥٨٣⦘ عامر بن لؤي (^٢).\n_________\n(^١) ابن جريج هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٩٣).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: عمر، كما في الأصل الخطي بكوبريللو (٩/ ق ٣٧/ ب)، وقد صوبه المحقق في عدة مواضع من الكتاب (٤٤٧٣، ٤٩٦١، ٩١٣٥، ٩٢٥٣)، وانظر التالي: (٥٩٦٥، ٨٢٠٩، ٨٩٦٤).","vol":"17","page":582},{"text":"٩٨٩٨ - حدثنا أَبو مسلم الكَجِّي (^١)، حدثنا إبراهيم بن بشار، حدثنا سفيان بن عيينة (^٢)، عن عبد الحميد بن جبير بن شيبة، عن سعيد ابن المسيب، عن أم شريك، أن النبي ﷺ أمرها بقتل الأوزاغ (^٣).\n_________\n(^١) هو إبراهيم بن عبد الله بن مسلم، الكشي، الكجي.\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٨٩٣)، وهذا الطريق عند مسلم (١٤٢).","vol":"17","page":583},{"text":"٩٨٩٩ - حدثنا بحر بن نصر، حدثنا ابن وهب (^١)، أخبرني يونس ابن يزيد، ومالك بن أنس، عن ابن شهاب، عن عروة، عن عائشة أن النبي ﷺ قال للوزغ: \"فويسق\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب قتل الوزغ (٤/ ١٧٥٨/ حديث رقم ١٤٥) من طريق يونس وحده.\nوأخرجه البخاري في صحيحه -كتاب جزاء الصيد، باب ما يقتل المحرم من الدواب (٤/ ٣٥/ حديث رقم ١٨٣١) من طريق ابن وهب عن مالك، وطرفه في (٣٣٠٦) من طريق ابن وهب عن يونس.","vol":"17","page":583},{"text":"٩٩٠٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال:\n⦗٥٨٤⦘ أخبرني أيضًا -يعني: يونس، ومالكًا- عن ابن شهاب، عن عروة، عن عائشة، أن النبي ﷺ قال لوزغ: \"فويسق\" (^٢). لم يخرجه مسلم لمالك.\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٩٩).","vol":"17","page":583},{"text":"٩٩٠١ - حدثنا السلمي، حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري (^١)، عن عروة، عن عائشة، أن النبي ﷺ سمى الوزغ: \"فويسقا\" (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٨٩٩).","vol":"17","page":584},{"text":"٩٩٠٢ - حدثنا أَبو علي الزعفراني، حدثنا عفان، حدثنا أَبو عوانة (^١)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"من قتل وزغة في أول ضربة، فله كذا وكذا حسنة (^٢)، ومن قتله في الثانية، فله كذا وكذا حسنة، ومن قتله في الثالثة، فله كذا وكذا حسنة\". دون المرتين الأوليين (^٣).\n_________\n(^١) أَبو عوانة هو موضع الالتقاء.\n(^٢) سيأتي تعيين مقدار الثواب في الحديث رقم (٩٩٠٥).\n(^٣) أخرجه مسلم في صحيحه -كتاب السلام، باب استحباب قتل الوزغ (٤/ ١٧٥٨/ حديث رقم ١٤٧).\nفوائد الاستخراج: ذكر متن رواية أبي عوانة عن سهيل، ومسلم ساق إسنادها، وأحال بها على رواية خالد بن عبد الله عن سهيل.","vol":"17","page":584},{"text":"٩٩٠٣ - حدثنا أَبو أمية، حدثنا أَبو نعيم، حدثنا زهير، عن\n⦗٥٨٥⦘ سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"من قتل وزغة، فله كذا وكذا حسنة، ومن قتله في الضربة الثانية، فله كذا وكذا، ومن قتله في الضربة الثالثة، فله كذا وكذا\".\nقال سهيل: الأول أكثر (^٢).\n_________\n(^١) سهيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٠٢)، وهذا الطريق عند مسلم برقم (١٤٦).","vol":"17","page":584},{"text":"٩٩٠٤ - حدثنا أَبو علي الزعفراني، حدثنا محمد بن الصباح (^١)، حدثنا، إسماعيل بن زكريا، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ: \"كذا وكذا حسنة\". أدنى من الثانية (^٢).\n_________\n(^١) محمد بن الصباح هو موضع الالتقاء.\n(^٢) نقدم تخريجه، انظر الحديث رقم (٩٩٠٢).","vol":"17","page":585},{"text":"٩٩٠٥ - حدثنا أَبو علي الزعفراني، وأبو إسماعيل الترمذي، قالا: حدثنا، محمد بن الصباح (^١)، حدثنا إسماعيل بن زكريا، عن سهيل، قال: حدثتني أختي أو أخي (^٢)، عن أبي هريرة، عن النبي ﷺ أنه قال: \"في الضربة\n⦗٥٨٦⦘ الأولى سبعين حسنة\" (^٣).\n_________\n(^١) محمد بن الصباح هو موضع الالتقاء.\n(^٢) عند مسلم (أختي)، قال النووي: كذا وقع في أكثر النسخ: (أختي)، وفي بعضها: (أخي) بالتذكير، وفي بعضها: (أبي). وذكر القاضي الأوجه الثلاثة. قالوا: ورواية: (أبي) خطأ). اهـ. شرح النووي: (١٤/ ٤٥٧).\nورواه أَبو داوود عن محمد بن الصباح، في سننه. كتاب الأدب، باب في قتل =\n⦗٥٨٦⦘ = الوزغ (٥/ ٤١٦، ٤١٧ حديث رقم ٥٢٦٤، ٥٢٦٣)، على الأوجه التي عند أبي عوانة هنا.\nقال المنذري: هذا منقطع؛ ليس في أولاد أبي صالح من أدرك أبا هريرة، وإخوة سهيل بن أبي صالح: محمد بن أبي صالح، وصالح بن أبي صالح، وعبد الله ابن أَبي صالح -يعرف بعباد- وسودة بنت أبي صالح، وفيهم من فيه مقال، ولم يبين من حدثه منهم. وقال أَبو مسعود الدمشقي في تعليقه: قال سهيل: وحدثني أخي، عن أبي، عن أبي هريرة، عن النبي ﷺ فذكره. وتبقى جهالة الأخ. اهـ.\nانظر: مختصر سنن أبي داوود (٨/ ١١)، والترغيب والترهيب (٣/ ٦٢٢، ٦٢٣).\nولم أعثر على تراجم إخوة سهيل، فيما اطلعت عليه من المصادر.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٠٢)، وهذا الطريق عند مسلم برقم: (١٤٧ / الثاني).\nوتقدير الثواب جاء من طريق جرير بن عبد الحميد، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ: \"من قتل وزغًا في أول ضربة كتبت له مئة حسنة\". رواه مسلم في صحيحه، انظر تخريج الحديث رقم (٩٩٠٢).","vol":"17","page":585},{"text":"<span data-type='title' id=toc-1292>بيان الأخبار الناهية من حرق بيت النمل وهن فيه، والدليل على إباحة من لدغت منهن أو آذت، وأنها (^١) يسبحن </span>(^٢)\n_________\n(^١) فوق كلمة (وأنها) ما يشبه الضبه، والظاهر أن الصواب: وأنهن.\n(^٢) قوله: (والدليل على إباحة …) إلى آخر الترجمة، ساقط من نسخة (ل).","vol":"17","page":587},{"text":"٩٩٠٦ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر [الخولاني] (^١)، قالا: حدثنا عبد الله بن وهب، ح.\nوحدثنا موهب بن يزيد الرملي، أخبرنا ابن وهب (^٢)، أخبرني يونس ابن يزيد، عن ابن شهاب، عن سعيد [بن المسيب] (^٣)، وأبي سلمة [بن عبد الرحمن] (^٤)، عن أبي هريرة، عن رسول الله ﷺ \"أن نملة قرصت نبيا من الأنبياء (^٥)؛ فأمر بقرية النمل فأُحرِقت، فأوحى الله ﷿ إليه:\n⦗٥٨٨⦘ أفي أن قرصتك نملة، أهلكت أمة من الأمم\" (^٦)؟!.\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب هو موضع الالتقاء في الطريقين.\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) قال ابن حجر: (قيل: هو العزير، وروى الحكيم الترمذي في (النوادر): أنه موسى ﵇ وبذلك جزم الكلاباذي في (معاني الأخبار)، والقرطبي في (التفسير). اهـ.\nالفتح (٦/ ٣٥٨).\n(^٦) أخرجه مسلم في صحيحه -كتاب السلام، باب النهي عن قتل النمل (٤/ ١٧٥٩/ حديث رقم ١٤٨).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب رقم ١٥٣ (٦/ ١٥٤ / حديث رقم ٣٠١٩)، وطرفه في (٣٣١٩).","vol":"17","page":587},{"text":"٩٩٠٧ - حدثنا موهب بن يزيد الرملي، عن (^١) ابن وهب (^٢)، بإسناده مثله، إلا أنه قال: \"فأحرق بيت النمل، فأوحى الله إليه: ألا نملة واحدة\" (^٣).\n_________\n(^١) في نسخة (ل): حدثنا.\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٠٦).\nفوائد الاستخراج:\n- قوله: (ألا نملة واحدة)، فلم يخرجها مسلم لابن وهب، بل أخرجها لغيره، كما سيأتي في الطرق التالية.\n- تقييد المهمل، وهو يونس، بأنه ابن يزيد.","vol":"17","page":588},{"text":"٩٩٠٨ - حدثنا محمد بن النعمان بن بشير ببيت المقدس، حدثنا إسماعيل بن أبي أويس، حدثني مالك بن أنس، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة، أن رسول الله ﷺ قال: \"نزل نبي من الأنبياء\n⦗٥٨٩⦘ تحت شجرة، فلدغته نملة، فأمر بجهازه فأخرج من تحتها؛ ثم أمر ببيتها فأحرق بالنار؛ فأوحى الله ﷿ إليه: فهلا نملة واحدة\" (^٢).\nرواه معن، عن مالك (^٣) ورواه المغيرة، عن أبي الزناد [بمثله] (^٤).\n_________\n(^١) أَبو الزناد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٠٦)، وهذا الطريق عند الإمام مسلم برقم: (١٤٩).\nفوائد الاستخراج: ذكر أنه أحرق بيت النمل، وليس ذلك في رواية مسلم.\n(^٣) لم أقف على من وصله.\n(^٤) وصله مسلم في صحيحه، عن قتيبة بن سعيد، عن المغيرة، به برقم (١٤٩). وما بين المعقوفتين من نسخة (ل). وقبل قوله: (رواه المغيرة ..) زيادة في نسخة (ل)، وهي: [قال مسلم]. ولعلها خطأ من الناسخ؛ لأن مسلم أسنده عن المغيرة من لفظه. والله أعلم.","vol":"17","page":588},{"text":"٩٩٠٩ - حدثنا [أحمد بن يوسف] (^١) السلمي، قال: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أَبو هريرة، عن محمد رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"نزل نبي من الأنبياء تحت شجرة، فلدغته نملة؛ فأمر بجهازه، فأخرجت (^٣) من تحتها، فأمر بها، فأحرقت بالنار (^٤)، فأوحى الله\n⦗٥٩٠⦘[إليه] (^٥): فهلا نملة واحدة\" (^٦).\n_________\n(^١) من نسختي (ل)، (هـ).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) في نسخة (ل) وصحيح مسلم: (فأخرج) وهو الأولى.\n(^٤) في نسخة (ل): (في النار)، وفوق حرف (في) ضبة.\n(^٥) من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٩٠٦)، وهذا الطريق عند مسلم برقم (١٥٠).","vol":"17","page":589},{"text":"<span data-type='title' id=toc-1293>بيان الأخبار الدالة على أن الجوع والعطش يحدث منهما (^١) الموت، وأن الطعام والشراب دواؤه، والترغيب في سقي من كان من خلق الله وإطعامه، وإن كان مباحا قتله، وإباحة ترك قتل الكلاب [وإن كان قتله ممكنا]</span> (^٢)\n_________\n(^١) في نسخة (ل): منها.\n(^٢) زيادة من نسخة (ل)، وفيها ضبة بين كلمتي (قتله) و(ممكنا).","vol":"17","page":591},{"text":"٩٩١٠ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر [الخولاني] (^١)، قالا: حدثنا ابن وهب، أخبرني مالك (^٢)، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"عذبت امرأة في هرة؛ حبستها حتى ماتت جوعا؛ فدخلت فيها النار\"، يقال لها -والله أعلم- لا أنت أطعمتيها وسقيتيها حين حبستيها، ولا أنت أرسلتيها فتأكل من خَشَاش (^٣) الأرض، حتى ماتت جُوعا (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) مالك هو موضع الالتقاء.\n(^٣) خشاش -بفتح الخاء، ويجوز ضمها وكسرها، وبمعجمتين بينهما ألف- هو هوام الأرض وحشراتها واحدتها: خشاشة.\nانظر: النهاية (٢/ ٣٣)، وشرح النووي (٤/ ٤٥٩)، وفتح الباري (٦/ ٣٥٧).\n(^٤) أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم الهرة (٤/ ١٧٦٠/ حديث رقم =\n⦗٥٩٢⦘ = ١٥١/ الثانية).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب رقم ٥٤ (٦/ ٥١٥ / حديث رقم ٣٤٨٢)، وطرفاه في (٢٣٦٥، ٣٣١٨).\nفوائد الاستخراج: ذكر من رواية مالك، ومسلم ساق إسنادها ولم يسق لفظها.","vol":"17","page":591},{"text":"٩٩١١ - حدثنا عمرو بن عثمان العثماني (^١)، والعباس بن محمد الدوري، قالا: حدثنا مطرف بن عبد الله (^٢)، قال حدثنا مالك (^٣)، عن نافع، عن ابن عمر، [عن النبي ﷺ] (^٤) بمثله إلى قوله: الأرض (^٥) (^٦).\n_________\n(^١) لم يتبين لي من هو.\n(^٢) ابن مطرف، اليساري -بالتحتانية والمهملة المفتوحتين- أَبو مصعب.\n(^٣) مالك هو موضع الالتقاء.\n(^٤) زيادة من نسخة (ل).\n(^٥) في نسخة (هـ) زيادة وعليها إشارة (لا- إلى)، وهي [ولم يذكر: حتى ماتت جوعا].\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٩١٠).","vol":"17","page":592},{"text":"٩٩١٢ - حدثنا أَبو المثنى معاذ بن المثنى العنبري، وأَبو الأحوص -صاحبنا- إسماعيل بن إبراهيم، قالا: حدثنا عبد الله بن محمد بن أسماء (^١)، حدثنا جويرية بن أسماء، عن نافع، عن ابن عمر، أن رسول الله ﷺ (^٢)\n⦗٥٩٣⦘ قال: \"عذبت امرأة في هرة؛ سجنتها [حتى ماتت، فدخلت فيها النار؛ لا هي أطعمتها ولا سقتها إذْ حبستها] (^٣)، ولا هي تركتها تأكل من خشاش الأرض\" (^٤).\n_________\n(^١) عبد الله بن محمد بن أسماء هو موضع الالتقاء.\n(^٢) هنا تنتهي الورقة رقم (١٠) من نسخة (هـ)، والورقة التي بعدها ساقطة من المصورة التي عندي.\n(^٣) زيادة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩١٠)، وهذا الطريق عند مسلم برقم (١٥١).","vol":"17","page":592},{"text":"٩٩١٣ - حدثني عبد الله بن العباس الطيالسي (^١) ببغداد، حدثنا نصر بن علي (^٢)، حدثنا عبد الأعلى، عن عبيد الله بن عمر، عن نافع، عن ابن عمر. وعن سعيد المقبري (^٣)، عن أبي هريرة، عن النبي ﷺ بمثل حديث (^٤) جويرية (^٥).\n_________\n(^١) أَبو محمد، ت (٣٠٨) هـ.\nقال الدارقطني: لا بأس به.\nوقال الخطيب: ثقة.\nانظر: تأريخ بغداد (١٠/ ٣٦، ٣٧/ ترجمة ٥١٥٥).\n(^٢) نصر بن علي هو موضع الالتقاء في الحديثين.\n(^٣) يعني: عبيد الله بن عمر، عن سعيد المقبري، عن أبي هريرة. انظر تحفة الأشراف (٩/ ٤٧٨، ٤٧٩/ حديث رقم ١٢٩٨٦).\n(^٤) في نسخة (ل) يوجد كلمة (يعني) بين كلمة (حديث) كلمة (جويرية)، ولم يتبين لي وجهها.\n(^٥) حديث ابن عمر تقدم تخريجه، انظر الحديث رقم (٩٩١٠)، وهذا الطريق عند مسلم =\n⦗٥٩٤⦘ = برقم (١٥١/ الثانية).\nوحديث أبي هريرة أخرجه مسلم في صحيحه -كتاب السلام، باب تحريم قتل الهرة (٤/ ١٧٦٠ / حديث رقم (١٥١ / الثانية).\nوأخرجه البخاري في صحيحه -كتاب بدء الخلق، باب إذا وقع الذباب.\n(٦/ ٣٥٦ حديث رقم ٣٣١٨).","vol":"17","page":593},{"text":"٩٩١٤ - حدثنا محمد بن عبد الله بن عبد الحكم، قال: حدثنا أنس بن عياض، [ح] (^١).\nوحدثنا: يونس بن عبد الأعلى، قال: أخبرني أنس بن عياض، حدثنا هشام بن عروة (^٢)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"عذبت امرأة في هرة؛ أمسكتها حتى ماتت من الجوع، فلم تكن تطعمها، ولا (^٣) ترسلها فتأكل من خَشَاش الأرض\" (^٤).\nرواه عبدة (^٥)، وأبو معاوية، عن هشام (^٦).\n_________\n(^١) زيادة من نسخة (ل).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) في نسخة (ل): ولم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩١٢)، وهذا الطريق عند مسلم برقم (١٥٢).\n(^٥) هكذا في الأصل ونسخة (هـ) وصحيح مسلم، وفي نسخة (ل): غندر.\n(^٦) وصله مسلم من طريق أبي كريب، عن عبدة، وأبي معاوية، كلاهما عن هشام، به برقم (١٥٢)، إلا أنه فرقهما، وقدم طريق عبدة.","vol":"17","page":594},{"text":"٩٩١٥ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، عن معمر، عن همام بن منبه، عن أبي هريرة، عن رسول الله ﷺ قال: \"دخلت امرأة النار من جراء هرّة لها؛ ربطتها، فلا هي أطعمتها، ولا هي أرسلتها تتقمقم (^٢) من خشاش الأرض، حتى ماتت هَزلا\" وقال مرة: \"تَرُمّ (^٣) من خشاش الأرض\" (^٤).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) في نسخة (ل): تتقمم، ومعناه: تأكل قال أَبو موسى المديني: (المقمة: فم الشاة؛ لأنها تقتم بها، أي تأكل). اهـ. المجموع المغيث (٢/ ٧٥٣/ مادة قمم).\n(^٣) أي تأكل. النهاية (٢/ ٢٦٣، ٢٦٨)، وانظر: غريب الحديث للهروي (٤/ ٤٠٤)، وغريب الحديث للحربي (١/ ٧٣، ٧٤).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩١٣)، وهذا الطريق عند مسلم برقم (١٥٢ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على الطرق التي قبلها عنده.","vol":"17","page":595},{"text":"٩٩١٦ - حدثنا [أحمد بن يوسف] (^١) السلمي، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، قال: قال لي الزهري: أَلا أحدثك بحديثين عجيبين؟ أخبرني حميد بن عبد الرحمن، عن أبي هريرة: أَن رسول الله ﷺ\n⦗٥٩٦⦘ قال \"أسرف رجل (^٣) على نفسه؛ فلما حضره الموت أوصى بنيه، فقال: إذا أَنا مُت، فأحرقوني، ثم اسحقوني، ثم اذْرُونِي (^٤) في الريح في البحر؛ فوالله لئن قدر عليّ ربي ليعذبني عذابا ما عذبه أحدا، قال: ففعلوا به ذلك، فقال الله ﷿ للأرض: أدّي ما أَخذت، فإذا هو قائم، فقال: ما حملك على ما صنعت؟ قال: خشيتك، أو قال مخافتك يا رب، فغفر له بذلك\".\nقال الزهري: وحدثني حميد بن عبد الرحمن، عن أبي هريرة، عن رسول الله ﷺ قال: \"دخلت امرأة النار في هرة؛ ربطتها فلا هي أطعمتها، ولا هي أرسلتها تأكل من خشاش الأرض، حتى ماتت\".\nقال الزهري: ذلك لئلا يتكل رجل، ولا يأيس رجل (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) هو رجل من بني إسرائيل، كان ينبش القبور. انظر: صحيح البخاري (٦/ ٤٩٤/ حديث رقم ٣٤٥٢)، وصحيح ابن حبان (الإحسان ٢/ ٤٢١ حديث رقم ٦٥١)، وفتح الباري (٦٤٩٧).\n(^٤) أذرى الشيء: فرقه وأطاره. انظر: غريب الحديث للحربي (١/ ٢٥٥، ٢٥٦)، والفائق (٢/ ٨).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩١٣)، وهذا الطريق عند مسلم برقم (١٥٢/ الثالثة).\nولم يسق لفظه، بل أحال به على رواية هشام بن عروة. ورواية هشام ليس فيها ذكر الرجل الذي أسرف على نفسه. =\n⦗٥٩٧⦘ = وأخرج مسلم الحديث بتمامه في صحيحه -كتاب التوبة، باب في سعة رحمة الله تعالى (٤/ ٢١١٠ / حديث رقم ٢٥).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب رقم ٥٤ (٦/ ٥١٤، ٥١٥ /حديث رقم ٣٤٨١)، وطرفه في (٧٥٠٦).","vol":"17","page":595},{"text":"٩٩١٧ - حدثنا أَبو الحسين [محمد] (^١) بن خالد بن خلي، حدثنا بشر بن شعيب، عن أبيه، عن الزهري (^٢)، عن (^٣) حميد بن عبد الرحمن، عن (^٤) أبي هريرة، قال: قال رسول الله ﷺ: \"عذبت امرأة في هرة؛ ربطتها فلم تطعمها، ولم ترسلها تأكل من خشاش الأرض، حتى ماتت في رباطها؛ فدخلت فيها النار\". وسمعت النبي ﷺ يقول: \"أسرف رجل على نفسه\". وذكر الحديث (^٥) مثله (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) الزهري هو موضع الالتقاء.\n(^٣) في نسخة (ل): قال: حدثني.\n(^٤) في نسخة (ل): أن.\n(^٥) كلمة (الحديث) ساقطة من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (٩٩١٣) و(٩٩١٦).","vol":"17","page":597},{"text":"٩٩١٨ - حدثنا سعيد بن مسعود المروزي، قال: حدثنا النضر ابن شميل، حدثنا هشام بن حسان، عن محمد بن سيرين، عن أبي هريرة (^١)،\n⦗٥٩٨⦘ قال: قال رسول الله ﷺ: \"أدخلت امرأة النار في هرة؛ ربطتها فلم تدعها تأكل من خشاش الأرض، ولم تطعمها ولم تسقها، حتى ماتت\" (^٢).\n_________\n(^١) أَبو هريرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩١٣).","vol":"17","page":597},{"text":"٩٩١٩ - حدثنا عيسى بن أحمد، قال: حدثنا يزيد بن هارون، أخبرنا هشام بن حسان (^١)، عن محمد بن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"إن امرأة بَغِيا (^٢) رأت كلبا في يوم حار يُطِيفُ ببئر، قد أدلع لسانه من العطش؛ فنزعت له مُوْقَها (^٣)، فسقته بموقها، فغفر لها\" (^٤) (^٥).\n⦗٥٩٩⦘ رواه مسلم، عن أبي الطاهر (^٦)، عن ابن وهب، عن جرير بن حازم، عن أيوب السختياني، عن محمد بن سيرين، [عن أبي هريرة، عن النبي ﷺ بمعناه، يعني: سقته إياه فغفر لها] (^٧) (^٨).\nورواه حماد بن سلمة، عن: أيوب، و(^٩) هشام، وحبيب، عن [محمد] (^١٠) ابن سيرين، [عن أبي هريرة، أن النبي ﷺ قال: \"إن امرأة بغيا سقت كلبا فدخلت الجنة\"] (^١١) (^١٢).\n_________\n(^١) هشام بن حسان هو موضع الالتقاء.\n(^٢) من بني إسرائيل، كما في صحيح البخاري. انظر تخريج الحديث.\n(^٣) الموق: الخف. وقيل: ما يلبس فوق الخف.\nانظر: النهاية (٢/ ٣٧٢)، والفتح (٦/ ٥١٦).\n(^٤) سياق آخر الحديث في نسخة (ل): فنزعت له بموقها، فغفر لها. وهو كما في صحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه -كتاب السلام، باب فضل ساقي البهائم المحترم وإطعامها (٤/ ١٧٦١ / حديث رقم ١٥٤).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب رقم ٥٤ (٦/ ٥١١/ حديث رقم ٣٤٦٧، وطرفه في (٣٣٢١).\nفوائد الاستخراج: تبيين المهمل، وهو هشام، بأنه هشام بن حسان، وكذلك: محمد، بأنه محمد بن سيرين.\n(^٦) أَبو الطاهر هو: أحمد بن عمرو بن السرح.\n(^٧) زيادة من نسخة (ل).\n(^٨) رواه مسلم، كما قال أَبو عوانة، انظر التخريج السابق -وهذا الطريق عند مسلم برقم (١٥٥).\n(^٩) حرف الواو ساقط من نسخة (ل) ومكانه ضبة.\n(^١٠) من نسخة (ل).\n(^١١) من نسخة (ل).\n(^١٢) لم أقف على من وصله من طريق حماد بن سلمة.","vol":"17","page":598},{"text":"<span data-type='title' id=toc-1294>بيان النهي عن رد الطيب التي لها (^١) رائحة طيبة، والدليل على إباحة شمها للمريض والصحيح، وشم المسك، وأنه ليس طيب فوقه، والنهي عن أن يقول المريض وغيره إذا ثقل: خبثت نفسي</span>\n_________\n(^١) في نسخة (ل): (الذي له)، وهو أولى، وكلمة (شمها) مؤنثة في نسخة (ل).","vol":"17","page":600},{"text":"٩٩٢٠ - حدثنا الترقفي، وأبو يحيى بن أبي مسرة، وأبو بكر الجعفي، قالوا: حدثنا أَبو عبد الرحمن المقريء (^١)، قال: أخبرنا سعيد بن أبي أيوب، قال: حدثني عبيد الله بن أبي جعفر، عن عبد الرحمن الأعرج، عن أبي هريرة، عن رسول الله ﷺ قال: \"من عرض عليه طيب فليقبله؟ فإنه طيب الريح خفيف المحمل\". وقال أحدهم: \"فلا يرده؛ فإنه طيب الريح خفيف المحمل\" (^٢).\n_________\n(^١) أَبو عبد الرحمن المقري هو عبد الله بن يزيد، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب استعمال المسك، وأنه أطيب الطيب، وكراهة رد الريحان والطيب (/ ٤/ ١٧٦٦ حديث رقم ٢٠).\nفوائد الاستخراج:\n- ورود الحديث بلفظ: (الطيب)، وهو أعم من لفظ: (الريحان) الذي عند الإمام مسلم.\n- وطرق الحديث -التي وقفت عليها- كلها بلفظ: (الطيب)، إلا ما عند =\n⦗٦٠١⦘ = الإمام مسلم.\nانظر: المسند (٢/ ٣٢٠)، وسنن أبي داوود -كتاب الترجل، باب في رد الطيب (٤/ ٤٠٠/ حديث رقم ٤١٧٢)، وسنن النسائي -كتاب الزينة، باب الطيب (٨/ ١٨٩/ حديث رقم ٥٢٥٩)، وغيرهم من طرق كثيرة عن أبي عبد الرحمن المقري، به.","vol":"17","page":600},{"text":"٩٩٢١ - حدثنا الصغاني، قال: حدثنا أَبو النضر، قال: حدثنا شعبة (^١)، عن خليد بن جعفر، قال: سمعت أبا نضرة، عن أبي سعيد الخدري، قال: ذكروا المسك عند النبي ﷺ فقال: \"أو ليس من أطيب الطيب؟ \" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الألفاظ، باب استعمال المسك (٤/ ١٧٦٥/ حديث رقم ١٨)، مطولًا بذكر قصة المرأة القصيرة.","vol":"17","page":601},{"text":"٩٩٢٢ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون (^١)، قال: حدثنا شعبة، عن المستمر، وخليد [بن جعفر] (^٢)، قالا: سمعنا أبا نضرة يحدث، عن أبي سعيد قال (^٣): ذكر النبي ﷺ امرأة من بني إسرائيل (^٤)،\n⦗٦٠٢⦘ حشت خاتمها مسكًا، والمسك أطيب الطيب (^٥).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء.\n(^٢) زيادة من نسخة (ل).\n(^٣) كلمة (قال) ساقطة من نسخة (ل).\n(^٤) لم أقف على تعيين هذه المرأة.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩٢١)، وهذا الطريق عند مسلم برقم (١٩).","vol":"17","page":601},{"text":"٩٩٢٣ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن أبي أمامة بن سهل بن حُنَيف، عن أبيه: أن رسول الله ﷺ قال: \"لا يقولن (^٢) أحدكم: خَبُثَت نفسي، وليقل لَقِسَت (^٣) نفسي\" (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (ل): (لا يقول)، وما أثبته من نسخة (ل)، ومن الحديث الذي تقدم برقم (٩٩١٦)، فهذا الحديث تكرار له.\n(^٣) \"لقست نفسي\" أي غثت، واللقس: الغثيان، النهاية في غريب الحديث مادة \"لقس\" ٤/ ٥٣٣.\n(^٤) هذا الحديث هو مكرر الحديث رقم (٩٤١٧).","vol":"17","page":602},{"text":"٩٩٢٤ - حدثنا محمد بن عزيز، قال: حدثني سلامة، قال: حدثني عقيل، قال: حدثني ابن شهاب (^١)، عن أبي أمامة بن سهل، عن أبيه، عن النبي ﷺ قال: \"لا يقولن (^٢) أحدكم: خَبُثَت نفسي، وليقل: لَقِسَت نفسي\" (^٣).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) انظر حاشية ح / ٩٩٢٣ على كلمة: \"يقولن\".\n(^٣) تقدم هذا الحديث برقم (٩٤١٨)، بسنده دون متنه.","vol":"17","page":602},{"text":"٩٩٢٥ - حدثنا إسماعيل القاضي، قال: حدثنا علي بن عبد الله،\n⦗٦٠٣⦘ قال: حدثنا أَبو صفوان عبد الله بن سعيد بن عبد الملك بن مروان (^١)، قال: أخبرني يونس بن يزيد (^٢)، عن ابن شهاب، عن أبي أمامة بن سهل، عن أبيه، أن رسول الله ﷺ قال: \"لا يقولن (^٣) أحدكم: إني خبيث النفس، ولكن ليقل: إني لَقِسُ النفس\" (^٤).\n_________\n(^١) الأموي، الدمشقي، نزيل مكة، ت (٢٠٠) هـ.\nوثقه ابن معين، وابن المديني، والدارقطني، والذهبي، وابن حجر.\nانظر: الضعفاء والمتروكين للدارقطني (٤١٣/ ترجمة ٦٢٧)، وتهذيب الكمال (١٥/ ٣٥ - ٣٧/ ترجمة ٣٣٠٦)، والكاشف (٢/ ٨٢ ترجمة ٢٧٨٢)، وتقريب التهذيب (٥١١/ ترجمة ٣٣٧٧).\n(^٢) يونس بن يزيد هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (لا يقول)، وما أثبته من نسخة (ل)، ومن رواية يونس ابن يزيد نفسه، المتقدمة برقم (٩٤١٧).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٤١٧).","vol":"17","page":602},{"text":"٩٩٢٦ - حدثنا محمد بن عبد الحكم، قال: حدثنا أنس بن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن النبي ﷺ قال: \"لا يقولن أحدكم: خَبُثَت نفسي، وليقل: لَقِسَت نفسي\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هذا الحديث هو مكرر الحديث رقم (٩٤١٥).","vol":"17","page":603},{"text":"٩٩٢٧ - حدثنا العطاردي، قال: حدثنا أَبو معاوية (^١)، قال: حدثنا هشام بن عروة، بإسناده: ولكن ليقل: \"إني لقس النفس\". قال أَبو معاوية: يعني متغير اللون (^٢).\n_________\n(^١) أَبو معاوية هو موضع الالتقاء.\n(^٢) هذا الحديث هو مكرر الحديث رقم (٩٤١٦)، إلا كلمة (اللون)، فهناك بلفظ: (النفس).","vol":"17","page":604},{"text":"<span data-type='title' id=toc-1295>بيان الترغيب في معالجة العود بالكافور، إذا أراد الاستجمار به </span>(^١)\n_________\n(^١) في نسخة (هـ) زيادة في عنوان الباب، وعليها إشارة (لا- إلى)، وهي: [أن يستجمر به وأن العود المطراة تسكن حرارة الكافور].","vol":"17","page":605},{"text":"٩٩٢٨ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني مخرمة بن بكير، عن أبيه، عن نافع، أن ابن عمر كان إذا استجمر (^٢)، استجمر بالألوّة (^٣) غير مُطرَّاة (^٤)، وبكافور (^٥) يطرحه مع\n⦗٦٠٦⦘ الألوة، ويقول: هكذا كان رسول الله ﷺ يستجمر (^٦).\nبكير، عن نافع، غريب (^٧).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أي تبخر بالطيب، يقال: ثوب مجمر. ومجمر: أي مبخر بالطيب.\nانظر: المجموع المغيث (١/ ٣٤٦).\n(^٣) الألوة: هي العود الذي يتبخر به.\nوقال الزمخشري: الألوة: ضرب من خيار العود وأجوده.\nوفيها لغات، أشهرها: فتح الهمزة وضمها، وفتح اللام.\nانظر: غريب الحديث لأبي عبيد (١/ ٥٤) والفائق (٣/ ٣٣٣)، والنهاية (١/ ٦٣).\n(^٤) المطراة: التي يطلى عليها ألوان الطيب ليزيد في ريحها.\nالمجموع المغيث (٢/ ٣٥٠).\n(^٥) الكافور: طيب يكون من شجر بجبال بحر الهند والصين، يظل خلقا كثيرا، وتألفه النمورة، وخشبه أبيض هش، ويوجد في أجوافه الكافور، وهو أنواع. =\n⦗٦٠٦⦘ = القاموس المحيط (٤/ ٦٥).\n(^٦) أخرجه مسلم في صحيحه -كتاب الألفاظ … (٤/ ١٧٦٦ / حديث رقم ٢١).\n(^٧) هذه الجملة (بكير عن نافع غريب)، غير موجودة في نسخة (ل)، وملحقة في نسخة (هـ). ولم يذكرها ابن حجر في الإتحاف (٩/ ٦٧ / حديث رقم ١٠٤٥٩).","vol":"17","page":605},{"text":"<span data-type='title' id=toc-1296>باب إباحة إنشاد أشعار أهل الجاهلية، والدليل على أن من يكون همته حفظ الشعر، فلا يشتغل بغيره، يكون [ذاك] (^١) داء في جوفه</span>\n_________\n(^١) من نسخة (ل).","vol":"17","page":607},{"text":"٩٩٢٩ - حدثنا عباس بن محمد الدوري، قال حدثنا عثمان ابن عمر، قال حدثنا عبد الله بن عبد الرحمن بن يعلى (^١)، قال: سمعت عمرو ابن الشريد، قال: حدثني أبي، قال: استنشدني رسول الله ﷺ من شعر أميّة ابن أبي الصلت (^٢)، فأنشدته مئة قافية، كلما أتيت على قافية منها سَكتُّ، قال: فيقول (^٣): \"هِيْهِ\" (^٤)، حتى وَفيته؛ فقال: \"كاد\n⦗٦٠٨⦘ أن يسلم\" (^٥).\n_________\n(^١) عبد الله بن عبد الرحمن بن يعلى هو موضع الالتقاء.\n(^٢) الثقفي، الشاعر المشهور، صح أنه عاش حتى رثى أهل بدر، وقيل: إنه مات سنة تسع من الهجرة كافرًا، قبل أن يسلم الثقفيون، ولم يختلف أصحاب الأخبار أنه مات كافرًا.\nالإصابة (١/ ١٣٣، ١٣٤/ ترجمة ٥٤٩/ القسم الرابع).\n(^٣) في الأصل ونسخة (هـ): (يقول)، وما أثبته من نسخة (ل)، وهو أليق بالسياق.\n(^٤) هيه -بكسر الهاء، وإسكان الياء، وكسر الهاء الثانية. قالوا: والهاء الأولى بدل من الهمزة، وأصله: (إيه)، وهي كلمة للاستزادة من الحديث المعهود. قالوا: وهي مبنية على الكسر، فإن وصلتها نونتها، فقلت: إيهٍ حدثنا، أي: زدنا من هذا الحديث. فإن أردت الاستزادة من غير معهود نونت فقلت: إيهٍ؛ لأن التنوين للتنكير. وأما (إيها) بالنصب، فمعناه الكف، والأمر بالسكوت. =\n⦗٦٠٨⦘ = شرح النووي (١٥/ ١٥)، وانظر النهاية (٥/ ٢٩٠).\n(^٥) أخرجه مسلم في صحيحه -كتاب الشعر (٤/ ١٧٦٧ حديث رقم ١ /الثانية).\nفوائد الاستخراج: ذكر متن رواية عبد الله بن عبد الرحمن بن يعلى، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن ميسرة، ونبه على أن فيه: إن كاد ليسلم.","vol":"17","page":607},{"text":"٩٩٣٠ - حدثنا يونس بن حبيب، قال حدثنا أَبو داود، قال حدثنا عبد الله بن عبد الرحمن بن يعلى الطائفي (^١)، بمثله، وقال: \"إن كاد ليسلم في شعره\" (^٢).\n_________\n(^١) عبد الله بن عبد الرحمن بن يعلى الطائفي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩).","vol":"17","page":608},{"text":"٩٩٣١ - حدثنا إبراهيم بن مرزوق [البصري] (^١)، قال: حدثنا أَبو عامر العقدي، قال: حدثنا عبد الله بن عبد الرحمن بن يعلى الثقفي (^٢)، قال: سمعت عمرو بن الشريد، عن أبيه، قال: استنشدني رسول الله ﷺ، فأنشدته مئة قافية من شعر أمية بن أبي الصلت؛ فقال: لقد كاد يسلم في شعره (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الله بن عبد الرحمن بن يعلى الثقفي هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩).","vol":"17","page":608},{"text":"٩٩٣٢ - حدثنا أَبو أمية، قال: حدثنا أَبو عاصم، وأبو نعيم، عن عبد الله بن عبد الرحمن بن يعلى (^١)، بمثل حديث عثمان بن عمر (^٢).\n_________\n(^١) عبد الله بن عبد الرحمن بن يعلى هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩)، وهو حديث عثمان بن عمر.","vol":"17","page":609},{"text":"٩٩٣٣ - حدثنا أَبو داوود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان بن عيينة (^١)، عن إبراهيم بن ميسرة، عن عمرو ابن الشريد، عن أبيه، قال: أردفت (^٢) رسول الله ﷺ يومًا، فقال: \"هل معك من شعر أمية بن أَبي الصلت شيئًا\" (^٣)؟ قلت: نعم. قال: \"هيه\"؛ فأنشدته بيتا؛ فقال: \"هيه\"، فأنشدته آخر، فلم يزل يقول: \"هيه\"، حتى أنشدته مئة بيت (^٤).\n⦗٦١٠⦘ قال علي: حدثنا سفيان غير مرة، هكذا بلا شك. قال علي: وحدثنا سفيان، عن إبراهيم بن ميسرة، عن عمرو بن الشريد، أو يعقوب ابن عاصم، قال: قال الشريد: أردفني رسول الله ﷺ خلفه. فذكر مثله.\nقال علي: و(^٥) ربما حدثنا سفيان، هكذا بالشك، وربما قال: عن عمرو بن الشريد، عن أبيه، بلا شك (^٦).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ)، وصحيح مسلم: (ردفت). وردف الرجل وأردفه: ركب خلفه.\nلسان العرب (٣/ ١٦٢٥ / مادة ردف).\n(^٣) (شيئا) هكذا في الأصل ونسختي (ل)، (هـ)، وصحيح مسلم. قال النووي: فهكذا وقع في معظم النسخ (شيئا) بالنصب، وفي بعضها (شيء) بالرفع، وعلى رواية النصب يقدر فيه محذوف، أي: هل معك من شيء فتنشدني شيئا. اهـ. شرح النووي (١٥/ ١٥).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩)، وهذا الطريق عند مسلم برقم (١).\n(^٥) حرف الواو ليس في نسخة (ل).\n(^٦) أخرجه مسلم على الوجهين، برقم (١)، (٢) من كتاب الشعر في صحيحه.\nفوائد الاستخراج: بيان أن الشك من سفيان بن عيينة.","vol":"17","page":609},{"text":"٩٩٣٤ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: سمعت سفيان بن عيينة (^١) يحدث، فذكره بالشك: [عن] (^٢) عمرو ابن الشريد، أو يعقوب بن عاصم وذكر نحوه (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩)، وهذا الطريق عند مسلم برقم (٢).","vol":"17","page":610},{"text":"٩٩٣٥ - حدثنا الربيع بن سليمان، قال: أخبرنا الشافعي (^١)، قال: أخبرنا سفيان بن عيينة (^٢)، عن إبراهيم بن ميسرة، عن عمرو بن الشريد، عن أبيه، قال: أردفني رسول الله ﷺ، فقال: \"هل معك من شعر\n⦗٦١١⦘ أميّة بن أبي الصلت شيء؟ \" قلت: نعم، قال: \"هيه\"؟ قال (^٣): فأنشدته بيتا، فقال \"هيه\"؛ فأنشدته، حتى بلغت مئة بيت (^٤).\n_________\n(^١) محمد بن إدريس، الإمام المعروف، ت (٢٠٤) هـ.\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) كلمة (قال) ليست في نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٢٩)، وهذا الطريق عند مسلم برقم (١).","vol":"17","page":610},{"text":"٩٩٣٦ - حدثنا سعيد بن عبدوس بن أبي زيدون -وراق الفريابي- وأبو العباس الغزي، قالا: حدثنا [محمد بن يوسف] (^١) الفريابي، قال: حدثنا سفيان (^٢)، عن عبد الملك ابن عمير، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، قال: قال رسول الله ﷺ: \"أصدق كلمة قالها الشاعر، كلمة لبيد (^٣): ألا كل شيء ما خلا الله باطل.\nوكاد أمية بن أبي الصلت يسلم\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) الثوري -كما قال ابن حجر في الفتح (٧/ ١٥٣) - هو موضع الالتقاء.\n(^٣) ابن ربيعة بن عامر بن مالك، الشاعر المشهور، يكنى أبا عقيل، وفد على رسول الله ﷺ وأسلم.\nانظر: طبقات ابن سعد (٦/ ٣٣)، والإصابة (٦/ ٤، ٥).\n(^٤) أخرجه مسلم في صحيحه -كتاب الشعر (٤/ ١٧٦٨/ حديث رقم ٣).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب أيام الجاهلية (٧/ ١٤٩/ حديث رقم ٣٨٤١)، وأطرافه في (٦٤٨٩، ٦١٤٧).","vol":"17","page":611},{"text":"٩٩٣٧ - حدثنا أَبو بكر الجعفي، قال: حدثنا محمد بن بشر،\n⦗٦١٢⦘ وأبو نعيم، قالا: حدثنا سفيان (^١)، بإسناده مثله (^٢).\n_________\n(^١) الثوري -كما تقدم بيانه برقم (٩٩٣٦) - هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٣٦).","vol":"17","page":611},{"text":"٩٩٣٨ - حدثنا أَبو أمية، [حدثنا] (^١) أَبو نعيم، وعبيد الله ابن موسى، قالا (^٢) حدثنا سفيان (^٣)، بإسناده مثله (^٤).\n_________\n(^١) كان في الأصل: (وأبو نعيم)، وما أثبته من نسختي (ل)، (هـ).\n(^٢) في الأصل (قالوا)، والتصويب من نسختي (ل)، (هـ).\n(^٣) الثوري -كما تقدم بيانه برقم (٩٩٣٦) - هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٣٦).","vol":"17","page":612},{"text":"٩٩٣٩ - حدثنا أَبو أمية، قال: حدثنا الحسن بن موسى الأشيب، عن شيبان، عن عبد الملك بن عمير (^١)، بإسناده مثله (^٢).\n_________\n(^١) عبد الملك بن عمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٣٦).","vol":"17","page":612},{"text":"٩٩٤٠ - حدثنا عمار بن رجاء، قال: حدثنا أَبو داوود، قال: حدثنا شعبة (^١)، عن عبد الملك بن عمير، قال: سمعت أبا سلمة يحدث عن أبي هريرة، عن النبي ﷺ قال: \"أصدق بيت قاله الشاعر: ألا كل شيء ما خلا الله باطل\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٣٦)، وهذا الطريق عند مسلم برقم (٥).","vol":"17","page":612},{"text":"٩٩٤١ - حدثنا أَبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان بن عيينة (^١)، عن زائدة [بن قدامة] (^٢)، عن عبد الملك ابن عمير، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"إن أصدق بيت قاله الشاعر: ألا كل شيء ما خلا الله باطل. وكاد ابن أبي الصلت أن يسلم\" (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٣٦)، وهذا الطريق عند مسلم برقم (٤).","vol":"17","page":613},{"text":"٩٩٤٢ - حدثنا علي بن حرب، قال: حدثنا أَبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"لأن يمتلئ جوف الرجل قَيْحًا (^٢) يَرِيه (^٣)؛ خير له من أن\n⦗٦١٤⦘ يمتلئ شعرًا\" (^٤).\n_________\n(^١) أَبو معاوية هو موضع الالتقاء.\n(^٢) قَيْح: بفتح القاف، وسكون التحتانية، بعدها مهملة: هو: المدة. وهي السائل الأبيض الخاثر الذي لا يخالطه دم. وقيل: هو الصديد الذي كأنه الماء وفيه شكلة الدم.\nانطر المجموع المغيث (٢/ ٧٧٠)، والمصباح المنير (ص ٥٢١)، ولسان العرب (٥/ ٣٧٩١)، وفتح الباري (١٠/ ٥٤٩).\n(^٣) قال بعضهم: (يريه): من الوري -مثال الرمي-: داء يُداخل الجوف.\nوقال الجوهري، وغيره: ورى القيح جوفه يريه وريا: أكله.\nوقال قوم: معناه: يصيب رئته. وأنكره غيرهم؛ لأن الرئة مهموزة. وقال ابن =\n⦗٦١٤⦘ = حجر: ولا يلزم من كونها مهموزًا أن لا تستعمل مسهلة، ويقرب ذلك أن الرئة إذا امتلأت قيحا، يحصل الهلاك.\nانظر: غريب الحديث لأبي عبيد (١/ ٣٤)، والفائق (٣/ ٢٣٨)، والنهاية (٥/ ١٧٨)، وفتح الباري (١٠/ ٥٤٨).\n(^٤) أخرجه مسلم في صحيحه -كتاب الشعر (٤/ ١٧٦٩/ حديث رقم ٧).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب ما يكره أن يكون الغالب على الإنسان الشعر، حتى يصده عن ذكر الله والعلم والقرآن (١٠/ ٥٤٨ / حديث رقم ٦١٥٥).","vol":"17","page":613},{"text":"٩٩٤٣ - حدثنا إبراهيم بن عبد الله القَصَّار (^١)، قال: حدثنا وكيع (^٢)، قال: حدثنا الأعمش، بإسناده، مثله (^٣).\n_________\n(^١) (القصار) -بفتح القاف، وتشديد الصاد، وفي آخرها: راء- نسبة إلى قصارة الثياب وغيرها.\nانظر: الأنساب (٤/ ٥٠٧) وليس فيه: (الثياب وغيرها)، ولعلها سقطت في الطباعة، وهي موجودة في اللباب (٣/ ٣٩).\n(^٢) وكيع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢).","vol":"17","page":614},{"text":"٩٩٤٤ - حدثنا أَبو الأزهر، وعباس الدوري، قالا: حدثنا أَبو يحيى عبد الحميد الحماني، قال: حدثنا الأعمش (^١)، بمثله (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢).","vol":"17","page":614},{"text":"٩٩٤٥ - حدثنا عباس بن محمد [الدوري] (^١)، قال: حدثنا عمر ابن حفص بن غياث، قال: حدثنا أبي (^٢)، قال: حدثنا الأعمش، قال: عن (^٣) أبي صالح، عن أبي هريرة، عن النبي ﷺ، بمثله (^٤) (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) حفص بن غياث هو موضع الالتقاء.\n(^٣) في نسخة (ل): حدثنا.\n(^٤) في نسخة (ل): مثله.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢).","vol":"17","page":615},{"text":"٩٩٤٦ - حدثنا أَبو قلابة، قال حدثنا أَبو زيد الهروي، ح. وحدثنا أَبو بكر بن أخي حسين الجعفي، قال: حدثنا عبد الملك ابن إبراهيم الجُدِّي (^١)،\n⦗٦١٦⦘ قال: حدثنا شعبة، عن الأعمش (^٢)، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لأن يمتلئ جوف أحدكم قيحًا يريه، خير له من أن يمتلئ شعرًا\" (^٣).\n_________\n(^١) مولى بني عبد الدار، المكي، ت (٢٠٤) أو (٢٠٥) هـ.\nو(الجدي) -بضم الجيم، وكسر الدال المهملة المشددة، وآخره ياء- نسبة إلى (جدة) البلد المعروف على ساحل البحر الأحمر، غربي مكة.\nوثقه أحمد بن محمد بن أبي بزة، والدارقطني.\nوقال أَبو زرعة: لا بأس به.\nوقال أَبو حاتم: شيخ.\nوقال ابن حجر: صدوق، شيعي، له في الصحيحين حديث واحد متابعة.\nانظر: الجرح والتعديل (٥/ ٣٤٢/ ترجمة ١٦١٧)، والإكمال (٢/ ٥٦٣)، والأنساب (٢/ ٣٢)، وتهذيب الكمال (١٨/ ٢٨٠ - ٢٨٢/ ترجمة ٣٥١٣)، وتوضيح المشتبه (٢/ ٢٤٤)، وتهذيب التهذيب (٦/ ٣٤٢/ترجمة ٧٢٨)، وتقريب (٦٢١/ ترجمة ٤١٩١).\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢).","vol":"17","page":615},{"text":"٩٩٤٧ - حدثنا محمد بن أحمد بن الجنيد الدقاق، قال: حدثنا أَبو أحمد الزُّبَيْرِي (^١)، قال: حدثنا سفيان الثوري، عن الأعمش (^٢)، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"لأن يمتلئ جوف أحدكم قيحًا يريه، خير له من أن يمتلئ شعرًا\" (^٣).\n_________\n(^١) هو: محمد بن عبد الله بن الزبير بن عمر بن درهم، الكوفي، مولى بني أسد، ت (٢٠٣) هـ.\nو(الزبيري) نسبة إلى جده، وليس من ولد الزبير بن العوام.\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢).","vol":"17","page":616},{"text":"٩٩٤٨ - حدثنا أَبو عمر الإمام، قال: حدثنا مخلد بن يزيد، قال: حدثنا سفيان الثوري (^١) بإسناده: \"قيحًا حتى يريَه، خير من أن يمتلئ شعرًا\" (^٢).\n_________\n(^١) موضع الالتقاء هو الأعمش، شيخ سفيان في الإسناد السابق.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢). =\n⦗٦١٧⦘ = فوائد الاستخراج: زيادة كلمة: (حتى).","vol":"17","page":616},{"text":"٩٩٤٩ - حدثنا يوسف بن مسلم، قال: حدثنا: حجاج، قال: حدثني شعبة (^١)، ح.\nوحدثنا علي بن حرب، حدثنا أَبو عامر العقدي، حدثنا شعبة، عن قتادة، عن يونس بن جبير، عن محمد بن سعد، عن سعد، عن النبي ﷺ قال: \"لأن يمتلئ جوف أحدكم قيحًا حتى يريه، خير له (^٢) من أن يمتلئ شعرًا (^٣) \". لم يقل يوسف: \"حتى\".\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) كلمة: (له) ليست في نسخة (ل)، ولا في صحيح مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢)، وهذا الطريق عند مسلم برقم (٨).\nفوائد الاستخراج: زيادة كلمة: (حتى)، في رواية علي بن حرب.","vol":"17","page":617},{"text":"٩٩٥٠ - حدثنا أَبو قلابة، قال: حدثنا عبد الصمد ابن عبد الوارث، وأبو زيد قالا: حدثنا شعبة (^١)، بإسناده، مثله (^٢).\nلم يخرجاه (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٤٢)، وهذا الطريق عند مسلم برقم (٨).\n(^٣) كلمة: (لم يخرجاه) ليست في نسخة (ل)، وألحقت في نسخة (هـ). ولم يخرجه مسلم من طريق عبد الصمد، وأبي زيد.","vol":"17","page":617},{"text":"٩٩٥١ - ز- حدثنا عبيد بن رباح الأيلي (^١) بأيلة، وعَلَّان ابن المغيرة، ومحمد بن عَقِيل (^٢)، وابن أبي مسرة، قالوا: حدثنا خلاد بن يحيى، قال: حدثنا سفيان [الثوري] (^٣)، عن إسماعيل بن أبي خالد، عن عمرو ابن حُرَيْث، عن عمر بن الخطاب، عن النبي ﷺ قال: \"لئن (^٤) يمتلئ جوف أحدكم قيحًا حتى يريه (^٥)، خير له من أن يمتلئ شعرًا\" (^٦).\n⦗٦١٩⦘ رواه (^٧) أَبو صالح (^٨)، عن ليث، عن ابن الهاد، عن يُحَنّس (^٩) -مولى مصعب بن الزبير- عن أبي سعيد الخدري، قال: بينا نحن نسير مع رسول الله ﷺ (^١٠)\n⦗٦٢٠⦘ (^١١).\n_________\n(^١) أَبو محمد، اسم جده: سالم.\nو(الأيلي) -بفتح الألف، وسكون الياء والمنقوطة من تحتها باثنتين، وفي آخرها لام- نسبة إلى بلدة أيلة.\nقال ابن أبي حاتم: كتبنا عنه بأيلة، ومحله الصدق. الجرح والتعديل (٥/ ٤٠٦/ ترجمة ١٨٨٢).\n(^٢) بفتح العين، ابن خويلد بن معاوية، الخزاعي، أَبو عبد الله، النيسابوري.\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): (لأن).\n(^٥) كلمة: (حتى يريه) ليست في نسخة (ل)، ولا في المصادر التي وقفت على هذا الحديث فيها.\n(^٦) في إسناده: خلاد بن يحيى، صدوق، ونص بعض النقاد على أنه يهم، وقد وهم في رفع الحديث كما سيأتي في أقوال النقاد، وبقية رجال السند ثقات.\nوالحديث أخرجه البزار (البحر الزخار ١/ ٣٦٨، ٣٦٩ / حديث رقم ٢٤٧)، والطحاوي في شرح معاني الآثار (٤/ ٢٩٥)، من طرق عن خلاد بن يحيى، به.\nقال أَبو زرعة وأبو حاتم -عن رفع هذا الحديث-: هذا خطأ، وهم فيه =\n⦗٦١٩⦘ = خلاد، إنما هو عن عمر قوله. اهـ.\nوقال الدارقطني: أسنده خلاد بن يحيى، عن الثوري، عن إسماعيل، رفعه إلى النبي ﷺ ووقفه غيره، وكذلك رواه يحيى القطان، وأبو معاوية، وأبو أسامة، وغيرهم، عن إسماعيل، موقوفا. وهو الصحيح. اهـ.\nوقال البزار: وهذا قد رواه غير واحد، عن إسماعيل، عن عمرو بن حريث، عن عمر، موقوفا ولا نعلم أسنده إلا خلاد، عن سفيان. اهـ.\n(^٧) في نسخة (ل): (روى).\n(^٨) هو عبد الله بن صالح بن محمد بن مسلم، الجهني، المصري، كاتب الليث.\n(^٩) بضم أوله، وفتح المهملة، وتشديد النون المفتوحة، ثم المهملة، ابن عبد الله، أَبو موسى، مولى آل الزبير.\nوثقه النسائي، والذهبي، وابن حجر.\nانظر الكاشف (/ ٣/ ٢١٨/ ترجمة ٦٢٣٣)، وتهذيب التهذيب (١١/ ١٥٣/ ترجمة ٢٩٧)، وتقريب التهذيب (١٠٤٧/ ترجمة ٧٥٤٣).\n(^١٠) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (بالعرج إذ عرض شاعر ينشد، فقال رسول الله ﷺ: \"خذوا الشيطان أو أمسكوا الشيطان؛ لأن يمتلئ جوف رجل قيحا، خير له من أن يمتلئ شعرا\") وهذه تكملة الحديث كما عند مسلم برقم (٩).\nوفي نسخة (ل) زيادة: (ح) ولا مناسبة لها بعد هذا الحديث؛ لأن هذا الحديث =\n⦗٦٢٠⦘ = لا علاقة له بالذي بعده.\n(^١١) لم أقف على من وصله من طريق أبي صالح، ووصله مسلم في صحيحه -كتاب الشعر (٤/ ١٧٦٩، ١٧٧٠/ حديث رقم ٩)، من طريق قتيبه بن سعيد، عن الليث، به. ولفظه كلفظ نسخة (هـ)، انظر الإحالة السابقة.","vol":"17","page":618},{"text":"٩٩٥٢ - حدثنا علي بن حرب، حدثنا القاسم بن يزيد، عن سفيان، ح.\nوحدثنا أَبو العباس الغزي، حدثنا الفريابي، قال: حدثنا سفيان (^١)، عن علقمة بن مرثد، عن ابن بريدة (^٢)، عن أبيه، قال: قال رسول الله ﷺ: \"من لعب بالنرد (^٣)، كالغامس يده في لحم خنزير ودمه\". وقال الفريابي: \"فكأنما غمس يده في لحم خنزير ودمه\" (^٤).\n_________\n(^١) هو الثوري -كما في الحديث الآتي- وهو موضع الالتقاء.\n(^٢) هو سليمان بن بريدة، كما في الحديث الآتي.\n(^٣) (النرد) اسم أعجمي معرب. يقال: وضعه أرد شير بن بابك، ولذا يقال له (نرد شير)، و(شير) بمعنى حلو. و(النرد): عبارة عن قطع مكعبة صغيرة، من العاج أو العظم، أو الخشب، وله ستة أوجه منقطة، ومجموع النقط في كل وجهين متقابلين يساوي سبع نقط.\nانظر: النهاية (٥/ ٣٩)، والقاموس المحيط (٤/ ٣٥٢)، ومقدمة محقق كتاب (تحريم النرد والشطرنج والملاهي، للآجري) تحقيق عمر غرامة العمروي (ص ٢١).\n(^٤) أخرجه مسلم في صحيحه -كتاب الشعر، باب تحريم اللعب بالنردشير (٤/ ١٧٧٠ / =\n⦗٦٢١⦘ = حديث رقم ١٠).","vol":"17","page":620},{"text":"٩٩٥٣ - حدثنا بكار بن قتيبة، حدثنا أَبو عامر العقدي، حدثنا سفيان الثوري (^١)، بإسناده، قال النبي ﷺ: \"من لعب بالنرد شير (^٢)، فكأنما غمس يده في لحم خنزير ودمه\" (^٣).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) النردشير هو النرد، كما تقدم في التعليق على الحديث السابق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٢).\nفوائد الاستخراج: بيان المهمل، وهو سفيان، بأنه الثوري.","vol":"17","page":621},{"text":"٩٩٥٤ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر [الخولاني] (^١)، قالا: حدثنا ابن وهب، قال: سمعت سفيان الثوري (^٢)، يحدث عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، أن النبي ﷺ قال: \"من لعب بالنرد، فكأنما غمس يده في لحم خنزير ودمه\" (^٣) قال: بحر: نرد شِير. كما قال أَبو عامر (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) سفيان الثوري هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٢).\n(^٤) العقدي، في الحديث السابق برقم (٩٩٥٣)، وكذا قال عبد الرحمن بن مهدي عند الإمام مسلم.","vol":"17","page":621},{"text":"٩٩٥٥ - حدثنا عباس الدوري، حدثنا أَبو داوود الحفري، قال:\n⦗٦٢٢⦘ حدثنا سفيان الثوري (^١)، بإسناده مثله: بالنرد شير (^٢).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٥٢).","vol":"17","page":621},{"text":"٩٩٥٦ - حدثنا سعدان بن يزيد، بسر من رأى، حدثنا إسحاق الأزرق، حدثنا سفيان الثوري (^١)، بإسناده: من لعب بالنرد شير، فهو كمن غمس يده في لحم الخنزير ودمه (^٢) (^٣).\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٥٢).\n(^٣) في الأصل مكتوب عقب هذا الحديث العبارة التالية:\nآخر الجزء السادس والثلاثين من أصل سماع أبي المظفر السمعاني ﵀.","vol":"17","page":622},{"text":"<span data-type='title' id=toc-1297>مبتدأ كتاب الرؤيا، وما جاء فيها عن النبي ﷺ </span>-","vol":"17","page":623},{"text":"<span data-type='title' id=toc-1298>باب صفة الاستعاذة من الرؤيا المكرُوهة وأنها لا تضر صاحبها إذا استعملها، وإثبات صحة الرؤيا الصالحة، وأنها من الله ﷿</span>","vol":"17","page":623},{"text":"٩٩٥٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرني أنس بن عياض، عن يحيى بن سعيد (^١)، قال: سمعت أبا سلمة بن عبد الرحمن، يقول: سمعت أبا قتادة (^٢)، يقول: سمعت رسول الله ﷺ يقول: \"الرؤيا (^٣) من الله، والحُلُم (^٤) من الشيطان، فإذا وجد أحدكم شيئًا يكرهه؛ فلينفث عن يساره ثلاث مرات إذا استيقظ، وليتعوذ من شرها؛ فإنها لا تضره\".\n⦗٦٢٤⦘ قال أَبو سلمة: إني (^٥) كنت لأرى الرؤيا أثقل علي من جبل، فلما سمعت هذا الحديث كنت لا أعدها شيئًا (^٦).\n_________\n(^١) الأنصاري. كما في الحديث الآتي برقم (٧٩٣) -وهو موضع الالتقاء.\n(^٢) ابن ربعي، الأنصاري، المشهور أن اسمه الحارث، وقيل: النعمان، وقيل عمرو، الخزرجي، السلمي الإصابة (٧/ ١٥٥/ ترجمة ٩١٢).\n(^٣) الرؤيا والحلم عبارة عن ما يراه النائم في نومه من الأشياء، لكن غلبت الرؤيا على ما يراه من الخير والشيء الحسن، وغلب الحلم على ما يراه من الشر والقبيح. النهاية (١/ ٤٣٤).\n(^٤) الحلم: بضم الحاء، وسكون اللام وقد تضم- وهو من باب قتل ونصر.\nانظر: مختار الصحاح (ص ١٥٢)، وشرح النووي (١٥/ ٢٠) ولم يذكر إلا سكون اللام، المصباح المنير (ص ١٤٨)، وفتح الباري (١٢/ ٣٩٣).\n(^٥) في نسخة (ل) وصحيح مسلم: (إن).\n(^٦) أخرجه مسلم في صحيحه-كتاب الرؤيا (٤/ ١٧٧١، ١٧٧٢/ حديث رقم ٢).\nوأخرجه البخاري في صحيحه -كتاب الطب، باب النفث في الرقية (١٠/ ٢٠٨ / حديث رقم ٥٧٤٧)، من طريق يحيى بن سعيد، به. وأطرافه في (٣٢٩٢، ٦٩٨٤، ٦٩٨٦، ٦٩٩٥، ٦٩٩٦، ٧٠٠٥، ٧٠٤٤).","vol":"17","page":623},{"text":"٩٩٥٨ - حدثنا أَبو سعيد البصري، قال: حدثنا يحيى بن سعيد، قال: حدثنا يحيى بن سعيد الأنصاري (^١)، قال: سمعت أبا سلمة ابن عبد الرحمن، قال: سمعت أبا قتادة، أنه سمع رسول الله ﷺ يقول (^٢): \"الرؤيا من الله؛ والحلم من الشيطان، فإذا رأى أحدكم شيئًا يكرهه؛ فليبسُق (^٣) عن شماله ثلاث مرات، وليستعذ بالله من شرّها؛ فإنها\n⦗٦٢٥⦘ لا تضُره\" (^٤).\n_________\n(^١) يحيى بن سعيد الأنصاري هو موضع الالتقاء.\n(^٢) كلمة (يقول) ساقطة من نسخة (ل).\n(^٣) (بسق) لغة في (بزق) و(بصق).\nقال الخليل: الصاد أجودها.\nوأنكر الفراء (بسق)، فقال: يقال فيه: بصق إذا بزق، ولا يقال: بسق، لأن البسوق الطول. اهـ.\nوقال إبراهيم الحربي: كل حرف فيه سين بعدها قاف، أو طاء، أو غين، =\n⦗٦٢٥⦘ = فجائز أن تجعل مكان السين صاد، وزادوا في القاف: وزقر، وكذلك بسق، وبصق، وبزق. ا. هـ.\nانظر: غريب الحديث للحربي (٣/ ١١٢٤)، والمجموع المغيث (١/ ١٦٤)، والنهاية (١/ ١٢٨).\nوالبصاق -كغراب- والبساق، والبزاق: ماء الفم إذا خرج منه، وما دام فيه فريق. القاموس (١/ ٢٨٢ مادة بصق).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧).\nفوائد الاستخراج: -بيان المتفق والمفترق، وهو يحيى بن سعيد، بأنه يحيى بن سعيد الأنصاري.","vol":"17","page":624},{"text":"٩٩٥٩ - حدثنا عمار بن رجاء، قال: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد (^١)، قال: سمعت أبا سلمة بن عبد الرحمن، يقول: سمعت أبا قتادة، يقول: سمعت النبي ﷺ يقول (^٢) -بمثل (^٣) حديث أنس بن عياض-: \"فلينفث عن يساره ثلاثا، وليتعوذ بالله من شرها، فإنها لا تضره\" (^٤).\n_________\n(^١) الأنصاري -كما تقدم في الحديث السابق برقم (٩٩٥٨) - هو موضع الالتقاء.\n(^٢) كلمة: (يقول) ساقطة من نسخة (ل).\n(^٣) في نسخة (ل): مثله.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧).","vol":"17","page":625},{"text":"٩٩٦٠ - حدثنا محمد بن عبيد الله بن المنادي، في درب مقنعه، حدثنا يونس بن محمد، قال: حدثنا أَبو خيثمة (^١)، ح.\nوحدثنا أَبو داوود الحراني، قال حدثنا النفيلي، ح.\nوحدثنا أَبو أمية، حدثنا أحمد بن يونس، قالا (^٢): حدثنا زهير، عن يحيى بن سعيد (^٣)، قال: سمعت أبا سلمة، قال (^٤): سمعت أبا قتادة، قال: سمعت رسول الله ﷺ يقول: \"الرؤيا من الله، والحلم من الشيطان، فإذا رأى أحدكم شيئًا يكرهه، فلينفث عن شماله ثلاث مرات، وليتعوذ من شرها، فإنها لن تضره\" (^٥).\n_________\n(^١) هو زهير بن معاوية، الراوي عن يحيى بن سعيد، وكذا سماه ابن حجر. الفتح (١٢/ ٣٦٩).\n(^٢) كلمة (قالا) ساقطة من نسخة (ل).\n(^٣) الأنصاري -كما تقدم في الحديث السابق رقم (٩٩٥٨) - هو موضع الالتقاء.\n(^٤) في نسخة (ل): يقول.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وطريق زهير عند البخاري -كتاب التعبير، باب الرؤيا من الله (١٢/ ٣٦٨ / حديث رقم ٦٩٨٤).","vol":"17","page":626},{"text":"٩٩٦١ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني رجال من أهل العلم، منهم مالك بن أنس (^١)، عن يحيى بن سعيد (^٢)،\n⦗٦٢٧⦘ بإسناده، مثله: \"ثلاث مرات إذا استيقظ، وليتعوذ من شرها، فإنها لن تضره إن شاء الله\" (^٣).\n_________\n(^١) لم أقف على من عين بقية أولئك الرجال.\n(^٢) الأنصاري -كما تقدم في الحديث السابق برقم (٩٩٥٨) - هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧).","vol":"17","page":626},{"text":"٩٩٦٢ - حدثنا علي بن حرب [الطائي] (^١)، قال: حدثنا محمد ابن فضيل، عن يحيى ابن سعيد، عن أبي سلمة (^٢)، عن أبي هريرة (^٣)، قال: قال النبي: ﷺ \"الرؤيا ثلاث: الرؤيا هي الرؤيا، والشيء يحدث به الرجل نفسه فرآه في منامه، والرؤيا تحزين من الشيطان، فإذا رأى أحدكم شيئا يكرهه، فلينفث عن يساره ثلاثًا، وليتعوذ من شرها، ولا يحدث بها الناس، فإنها لا تضره\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن عبد الرحمن بن عوف، الزهري، المدني.\n(^٣) أَبو هريرة ﵁ موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٣/ حديث رقم ٦).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب القيد في المنام (١٢/ ٤٠٤ / حديث رقم ٧٠١٧).","vol":"17","page":627},{"text":"٩٩٦٣ - حدثنا علي بن حرب، قال حدثنا ابن فضيل، عن يحيى ابن سعيد (^١)، عن أبي سلمة بن عبد الرحمن، عن أبي قتادة، عن النبي ﷺ،\n⦗٦٢٨⦘ مثله (^٢) (^٣). [ح] (^٤).\n_________\n(^١) يحيى بن سعيد -هو الأنصاري- كما تقدم برقم (٩٩٥٨) -هو موضع الالتقاء.\n(^٢) في نسخة (ل): نحوه.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧).\n(^٤) من نسخة (ل).","vol":"17","page":627},{"text":"٩٩٦٤ - حدثنا بحر بن نصر الخولاني، قال: حدثنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن أبي قتادة -وكان من أصحاب رسول الله ﷺ وفرسانه- قال: قال رسول الله: ﷺ \"الرؤيا من الله، والحلم من الشيطان، فإذا حَلَم أحدكم بالشيء يكرهه، فليبصق عن يساره حين يقوم من نومه، ثلاث مرات، ويستعيذ (^٢) بالله من شرها، فلن تضره\" (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في نسخة (ل): وليستعذ.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١/ الطريق الثالث).\nفوائد الاستخراج:\n- ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، ونبه على أنه ليس فيها:\n(أعرى منها) وأنه فيها: \"فليبصق على يساره حين يهب منه نومه، ثلاث مرات\".\n- بيان المهمل، وهو يونس، بأنه يونس بن يزيد.\n- زيادة التعريف بأبي قتادة، بأنه من فرسان النبي ﷺ.","vol":"17","page":628},{"text":"٩٩٦٥ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن أبي سلمة، [عن أبي قتادة] (^٢) عن النبي ﷺ. نحوه (^٣) (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (هـ)، وعليها في نسخة (هـ) إشارة (لا- إلى).\n(^٣) في نسخة (ل): نحو ذلك.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١/ الطريق الثالث).","vol":"17","page":629},{"text":"٩٩٦٦ - حدثنا محمد بن خالد بن خلي، حدثنا بشر بن شعيب، عن أبيه، عن الزهري، ح.\nوحدثنا يوسف بن مُسَلَّم، حدثنا حجاج، حدثنا الليث بن سعد، عن عُقَيل، عن ابن شهاب (^١)، عن أبي سلمة، أن أبا قتادة الأنصاري -كان من أصحاب رسول الله ﷺ وفرسانه- قال: سمعت النبي ﷺ يقول: \"الرؤيا من الله، والحلم من الشيطان، فإذا حَلَم أحدكم [الحلم] (^٢) يكرهه، فليبصق عن يساره ثلاثًا، وليستعذ بالله منه، فلن يضره\" (^٣).\n⦗٦٣٠⦘ حديثهما واحد قال عقيل: عن ابن شهاب وقال شعيب: عن الزهري.\n_________\n(^١) ابن شهاب الزهري هو موضع الالتقاء في الطريقين.\n(^٢) من نسختي (ل)، (هـ)، وعليها في نسخة (هـ) إشارة (لا- إلى)، ومكانها في الأصل ضبة.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١/ =\n⦗٦٣٠⦘ = الطريق الثالث).","vol":"17","page":629},{"text":"٩٩٦٧ - حدثنا إسحاق بن إبراهيم الدبري (^١)، قال: قرأنا على عبد الرزاق (^٢)، عن معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن، قال: كنت ألقى من الرُؤيا شدة، غير أني لا أُزَمَّل (^٣)، حتى حدثني أَبو قتادة، أنه سمع رسول الله ﷺ يقول: \"الرؤيا من الله، والحلم من الشيطان، فإذا حَلَم أحدكم حلمًا يحزنه، فليبصق عن شماله ثلاث بصقات، وليستعذ من الشيطان، فإنه لا يضره\" (^٤).\n_________\n(^١) في نسخة (ل): الصنعاني وهو هو.\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) هكذا مضبوطة في صحيح مسلم، قال النووي: معناه: أغطى وألف كالمحموم. شرح النووي (١٥/ ١٩).\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١/ الطريق الثالث).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، ونبه على أنه ليس فيها: (أعرى منها).","vol":"17","page":630},{"text":"٩٩٦٨ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، عن ابن\n⦗٦٣١⦘ جريج، قال (^١): قال ابن شهاب (^٢): وأخبرني أَبو سلمة، بإسناده، مثل حديث يونس بن يزيد، إلا أنه قال: \"إذا حَلَم أحدكم الحلم يكرهه\".\nوقال: \"على يساره\" وقال: \"ليستعيذ بالله منه\" (^٣).\n_________\n(^١) كلمة (قال) ساقطة من نسخة (ل).\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١).","vol":"17","page":630},{"text":"٩٩٦٩ - حدثنا أَبو داوود الحراني، حدثنا علي بن المديني، حدثنا سفيان (^١)، قال: حفظته من في الزهري، قال: قال أَبو سلمة بن عبد الرحمن: كنت أرى الرؤيا أُعْرَى (^٢) منها غير أني لا أُزَمَّل، حتى لقيت أبا قتادة، فشكوت ذلك [إليه] (^٣)، فقال: سمعت رسول الله ﷺ يقول: \"الرؤيا من الله، والحلم من الشيطان، فإذا حلم أحدكم حلمًا يكرهه، فلينفث عن يساره ثلاثا، وليستعذ بالله من شرها (^٤)، فإنها لن تضره\" (^٥).\n⦗٦٣٢⦘ ثم قال سفيان (^٦): هذا كلام الزهري الذي حفظت من فيه، وسمعته من عبد ربه بن سعيد، عن أبي سلمة، عن أبي قتادة قيل لسفيان: نحوه؟ قال: مثله، إلا أنه لم يقل: أُعْرَى منها غير أني لا أُزَمَّل (^٧).\n_________\n(^١) ابن عيينة -كما عند مسلم- هو موضع الالتقاء.\n(^٢) بضم الهمزة، وإسكان العين، وفتح الراء، أي: يصيبني البرد والراعدة من الخوف.\nالنهاية (٣/ ٢٢٦).\n(^٣) من نسختي (ل)، (هـ)، وعليها في نسخة (هـ) إشارة (لا- إلى)، ومكتوب فوقها: (سقط).\n(^٤) في نسخة (ل): من شر ما رأى.\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١).\n(^٦) ابن عيينة -كما تقدم- وهو موضع الالتقاء في هذا الوجه عن أبي سلمة.\n(^٧) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (١/ الطريق الثانية).","vol":"17","page":631},{"text":"<span data-type='title' id=toc-1299>باب الأخبار الموجبة تحويل صاحب الرؤيا المكروهة من جنبه، بعدما (^١) يبصق عن يساره [ثلاثا] (^٢)، وبعد أن يستعيذ بالله من الشيطان [ثلاثا]</span> (^٣)\n_________\n(^١) في نسخة (ل): بعد أن.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).","vol":"17","page":633},{"text":"٩٩٧٠ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، ح.\nوحدثنا بحر بن نصر [الخولاني] (^١)، قال: حدثنا ابن وهب، ح.\nوحدثنا أَبو يحيى بن أبي مسرة، قال: حدثنا المقرئ (^٢)، قالا: حدثنا الليث بن سعد (^٣)، عن أبي الزبير، عن جابر: أن رسول الله ﷺ قال: \"إذا رأى أحدكم الرؤيا يكرهها، فليبزق\".\nقال بحر: \"فليبصق عن يساره ثلاثا، وليستعذ بالله من الشيطان ثلاثا، وليتحول عن جنبه الذي كان عليه\". قال ابن وهب: \"ثلاثا\".\nوقال بحر: \"على يساره\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) هو عبد الله بن يزيد، المكي، أَبو عبد الرحمن، ت (٢١٣) هـ.\nو(المقرئ) نسبة إلى قراءة القرآن وإقرائه.\n(^٣) الليث بن سعد هو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٢، ١٧٧٣/ حديث رقم ٥).","vol":"17","page":633},{"text":"<span data-type='title' id=toc-1300>بيان الخبر الموجب الاستبشار بالرؤيا الحسنة، التي يراها المسلم، وإعلامه بها من يحبه، والنهي عن إعلان صاحب الرؤيا السيئة رؤياه أحدا، ووجوب الاستعاذة من شرها وشر الشيطان</span>","vol":"17","page":634},{"text":"٩٩٧١ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر [الخولاني] (^١)، قالا: حدثنا ابن وهب (^٢)، حدثني عمرو بن الحارث، عن عبد ربه بن سعيد، حدثه عن أبي سلمة بن عبد الرحمن، عن أبي قتادة، عن رسول الله ﷺ أنه (^٣) قال: \"الرؤيا الصالحة من الله والرؤيا السوء من الشيطان، فمن رأى رؤيا، فكره منها شيئا، فلينفث عن يساره ثلاثًا، وليتعوذ بالله من الشيطان الرجيم (^٤)، فإنها لا تضره، ولا يخبر بها أحدًا، وإن رأى رؤيا حسنة، فليستبشر، ولا يخبر بها إلا من يحب\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) كلمة (أنه) ساقطة من نسخة (ل).\n(^٤) كلمة (الرجيم) ساقطة من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (٣).","vol":"17","page":634},{"text":"٩٩٧٢ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داوود، ح.\nوحدثنا الصغاني، قال: حدثنا أَبو النضر، ح.\n⦗٦٣٥⦘ وحدثنا أَبو أمية، قال: حدثنا أَبو زيد الهروي، وأبو النضر، قالوا: حدثنا شعبة (^١)، عن عبد ربه بن سعيد، قال: سمعت أبا سلمة، يقول: إني كنت لأرى الرؤيا فتمرضني؛ فذكرت ذلك لأبي قتادة؛ فقال: وأنا وإني (^٢) كنت لأرى الرؤيا فتمرضني، حتى سمعت رسول الله ﷺ يقول: \"الرؤيا الصالحة من الله، فإذا رأى أحدكم ما يحب، فلا يحدث بها إلا من يحب، وإذا رأى ما يكره، فليتفل عن يساره ثلاثا، وليتعوذ بالله من شرها ومن الشيطان، ولا يخبر بها أحدًا، فإنها لا تضره\".\nوقال أَبو النضر، وأبو زيد: \"ولا يحدث بها أحدا، فإنها لن تضره\" (^٣).\nرواه غندر، على لفظ أبي داوود (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (وأنا إن). وفي نسخة (هـ) (وأنا إني). وفي الأصل ضبة فوق كلمة (إني)، وهي ليست في صحيح مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (٤).\n(^٤) وصله مسلم من طريق عند غندر، عن شعبة، به برقم (٤).","vol":"17","page":634},{"text":"٩٩٧٣ - حدثنا أَبو داوود الحراني، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن عبد ربه بن سعيد، عن أبي سلمة، أنه قال: إني كنت لأرى الرؤيا فتمرضني، حتى سمعت أبا قتادة يقول: سمعت\n⦗٦٣٦⦘ رسول الله ﷺ يقول: \"الرؤيا الصالحة من الله، فإذا رأى أحدكم ما يحب، فلا يحدث به إلا من يحب، وإذا رأى ما يكره، فليتفل عن يساره ثلاثا، وليستعذ بالله من الشيطان ومن شرها، ولا يحدث بها أحدا، فإنها لن تضرّه\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٥٧)، وهذا الطريق عند مسلم برقم (٤).","vol":"17","page":635},{"text":"٩٩٧٤ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، قال: حدثنا الليث بن سعد (^١)، عن أبي الزبير، عن جابر: أن النبي ﷺ قال: \"إذا حَلَم أحدكم، فلا يخبرن الناس بتلعب الشيطان به في المنام\" (^٢).\nوبإسناده عن النبي ﷺ أنه قال لأعرابي (^٣) جاءه، فقال: إني حلمت أن رأسي قطع، فأنا أتبعه، فزجره النبي ﷺ، فقال: \"لا تخبر بتلعب الشيطان بك في المنام\" (^٤).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب قول النبي ﷺ: من رأني في المنام فقد رآني (٤/ ١٧٧٦/ حديث رقم ١٢).\n(^٣) لم أقف على من عينه.\n(^٤) هذا المتن عند مسلم برقم (١٤).","vol":"17","page":636},{"text":"٩٩٧٥ - و(^١) حدثنا ابن أبي مسرة، حدثنا المقرئ، حدثنا الليث (^٢)، بإسناده (^٣)، قال النبي ﷺ: \"إذا حَلَم أحدكم، فلا يخبرن الناس بتلعب الشيطان به في المنام\". وذكر مثله (^٤).\n_________\n(^١) حرف الواو ليس في نسخة (ل).\n(^٢) الليث هو موضع الالتقاء.\n(^٣) في نسخة (ل): (بإسناده مثله). ولم يذكر بقية الحديث.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٧٤).","vol":"17","page":637},{"text":"<span data-type='title' id=toc-1301>بيان الأخبار المبينة أن الرؤيا الصالحة، من المؤمن ومن الرجل الصالح، جُزء من ستة وأربعين جزءا من النبوة، والخبر المبيّن أنه (^١) جُزء من سبعين جُزءا من النبوّة</span>\n_________\n(^١) هكذا في كل النسخ.","vol":"17","page":638},{"text":"٩٩٧٦ - حدثنا علي بن حرب الطائي، حدثنا الأسود بن عامر، حدثنا شعبة، ح.\nوحدثنا محمد بن إسماعيل الصائغ، قال: حدثنا شبابة، قال: حدثنا شعبة، ح.\nوحدثنا يوسف بن مُسَلَّم، قال: حدثنا حجاج، عن شعبة (^١)، عن قتادة، عن أنس ابن مالك، عن عبادة بن الصامت، عن النبي ﷺ[أنه] (^٢) قال: \"رؤيا المسلم، جزء من ستة وأربعين جزءًا من النبوة\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء في كل الطرق.\n(^٢) من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٤/ حديث رقم ٧).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب الرؤيا الصالحة جزء … (١٢/ ٣٧٣/ حديث رقم ٦٩٨٧).\nفوائد الاستخراج: ورود الحديث عند أبي عوانة بلفظ: المسلم، وهو في الصحيحين بلفظ: المؤمن.","vol":"17","page":638},{"text":"٩٩٧٧ - حدثنا يونس بن حبيب، قال: حدثنا أَبو داوود (^١)، قال: حدثنا شعبة، عن قتادة، عن أنس بن مالك، عن عبادة بن الصامت: أن النبي ﷺ قال: \"رؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة\" (^٢).\nقال غندر: \"المسلم\" (^٣). وقال عبد الرحمن ابن مهدي: \"المؤمن\" (^٤).\n_________\n(^١) أَبو داوود هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٧٦).\n(^٣) ساق مسلم طريق غندر، عن شعبة، به، ولم يسق لفظه. وساقه البخاري بلفظ \"المؤمن\" كلاهما من طريق ابن بشار، عنه، به انظر تخريج الحديث رقم (٩٩٧٦).\nورواه أحمد (٥/ ٣١٦) عن غندر بلفظ: \"المسلم\". فلعله كان مرة يرويه بلفظ: \"المسلم\" ومرة بلفظ: \"المؤمن\". والله أعلم.\n(^٤) ساق مسلم طريق عبد الرحمن بن مهدي، عن شعبة، به، ولم يسق لفظه.\nورواه أحمد (٥/ ٣١٩) عنه بلفظ: (\"المؤمن\" أو \"المسلم\") بالشك. والله أعلم.","vol":"17","page":639},{"text":"٩٩٧٨ - حدثنا عباس الدوري، والصائغ بمكة، قالا: حدثنا رَوح ابن عبادة، قال: حدثنا سعيد (^١)، عن قتادة (^٢)، عن أنس، عن عبادة ابن الصامت، عن النبي ﷺ مثله (^٣).\n_________\n(^١) هو سعيد بن أَبي عروبة -كما قال ابن حجر في الإتحاف (٦/ ٤٣٥/ ح ٦٧٦٦).\n(^٢) قتادة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٧٦).","vol":"17","page":639},{"text":"٩٩٧٩ - حدثنا الصغاني، قال: أخبرنا الأسود بن عامر، قال:\n⦗٦٤٠⦘ حدثنا شعبة (^١)، عن ثابت، عن أنس بن مالك، عن النبي ﷺ، قال: \"رؤيا المسلم جزء من ستة وأربعين جزءا من النبوة\" (^٢).\nرواه معاذ بن معاذ، [مثله] (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٤/ حديث رقم ٧/ الثانية).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب من رأى النبي ﷺ في المنام (١٢/ ٣٨٣/ حديث رقم ٦٩٩٤).\nفوائد الاستخراج: - ذكر لفظ الحديث من مسند أنس بن مالك ومسلم أحال به على لفظ عبادة بن الصامت.\n(^٣) من نسختي (ل)، (هـ)، إلا أن السند تام في نسخة (هـ)، وعليه إشارة (لا- إلى).\nوهذا المعلق وصله مسلم، من طريق معاذ بن معاذ، عن شعبة، به، برقم (٧ / الثانية).","vol":"17","page":639},{"text":"٩٩٨٠ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، أخبرني مالك بن أنس، عن إسحاق بن عبد الله بن أبي طلحة، أنه سمع أنس بن مالك (^١)، يقول: إن رسول الله ﷺ، قال: \"الرؤيا الحسنة من الرجل الصالح، جزء من ستة وأربعين جزءا من النبوة\" (^٢).\n_________\n(^١) أنس بن مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٧٩).","vol":"17","page":640},{"text":"٩٩٨١ - حدثنا محمد بن إسحاق بن شبويه بمكة، قال: حدثنا\n⦗٦٤١⦘ عبد الرازق، ح.\nوحدثنا [(إسحاق بن إبراهيم] (^١) الدبري، عن عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: قال رسول الله ﷺ: \"رؤيا المسلم جزء من ستة وأربعين جزءا من النبوة\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٤/ حديث رقم ٨).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة (١٢/ ٣٧٣/ حديث رقم ٦٩٨٨)، وطرفه في رقم (٧٠١٧).","vol":"17","page":640},{"text":"٩٩٨٢ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة، عن النبي ﷺ قال: \"رؤيا الرجل الصالح، جزء من ستة وأربعين جزءا من النبوة\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨/ الخامسة).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، عن معمر، عن همام بن منبه. ومسلم ساق إسنادها وأحال بها على رواية عبد الله بن يحيى بن أبي كثير، عن أبيه.","vol":"17","page":641},{"text":"٩٩٨٣ - حدثني أَبو مقاتل البلخي -وسألته- وهو سليمان ابن\n⦗٦٤٢⦘ محمد بن فُضَيل قال: حدثنا عبد الله بن رجاء (^١)، قال: حدثنا حرب ابن شداد (^٢)، عن يحيى بن أبي كثير، قال: حدثنا أَبو سلمة، قال: سمعت أبا هريرة، عن النبي ﷺ قال: \"رؤيا المسلم الصالح، جزء من ستة وأربعين جزءا من النبوة\" (^٣).\n_________\n(^١) ابن عمر، ويقال: ابن المثنى، الغداني، أَبو عمر، ويقال: أَبو عمرو، البصري.\n(^٢) حرب بن شداد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨ / الرابعة).\nفوائد الاستخراج: -ذكر متن رواية حرب بن شداد، ومسلم ساق إسنادها ولم يسق لفظها.","vol":"17","page":641},{"text":"٩٩٨٤ - حدثنا بكار بن قتيبة، حدثنا أَبو داوود الطيالسي، حدثنا حرب بن شداد (^١)، عن يحيى، حدثني أَبو سلمة، عن أبي هريرة، قال: قال رسول الله: ﷺ \"رؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة\" (^٢).\nرواه محمد بن يحيى، عن (^٣) عثمان بن عمر، عن (^٤) علي بن المبارك، عن يحيى بن أبي كثير (^٥).\n_________\n(^١) حرب بن شداد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨ / الرابعة).\n(^٣) في نسخة (ل): حدثنا.\n(^٤) في نسخة (ل): حدثنا.\n(^٥) لم أقف على من وصله من طريق محمد بن يحيى، ووصله مسلم من طريق محمد ابن =\n⦗٦٤٣⦘ = المثنى عن عثمان بن عمر، به، برقم (٨ / الطريق الرابع).","vol":"17","page":642},{"text":"٩٩٨٥ - حدثنا عباس الدوري، حدثنا ثمال بن إسحاق اليَمامي (^١)، حدثنا عبد الله بن يحيى بن أبي كثير (^٢)، ح.\nوحدثني إبراهيم بن إسحاق السَّرَّاج، حدثنا يحيى بن يحيى (^٣)، حدثنا عبد الله بن يحيى بن أبي كثير، قال: سمعت أبي يقول: حدثنا أَبو سلمة، عن أبي هريرة، عن رسول الله ﷺ قال: \"رؤيا الرجل الصالح، جزء من ستة وأربعين جزءا من النبوة\" (^٤).\n_________\n(^١) ثمال بن إسحاق اليمامي. ذكره ابن أبي حاتم في الجرح والتعديل (٢/ ٤٧٣ / ترجمة ١٩٢٥)، ولم يذكر فيه جرحًا ولا تعديلًا.\n(^٢) عبد الله بن يحيى بن أبي كثير هو موضع الالتقاء.\n(^٣) يحيى بن يحيى هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨ / الثالثة).","vol":"17","page":643},{"text":"٩٩٨٦ - حدثنا الحسن بن علي بن عفان، حدثنا عبد الله بن نمير (^١)، قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"رؤيا المسلم يراها أو تُرى له، جزء من ستة وأربعين جزءا من النبوة\" (^٢).\n_________\n(^١) عبد الله بن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨ / الثانية).","vol":"17","page":643},{"text":"٩٩٨٧ - حدثنا أَبو حاتم الرازي، وكعب الذّارعِ (^١)، قالا: حدثنا إسماعيل بن الخليل (^٢)، حدثنا علي بن مسهر، حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال: رسول الله: ﷺ \"الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة\" (^٣).\n_________\n(^١) هو محمد بن صالح بن شعبة، الواسطي، أَبو عبد الله، يعرف بـ (كعب الذارع)، ت (٢٧٦) هـ.\nو(الذارع) -بفتح الذال المشددة المنقوطة، والراء المهملة بعد الألف، وفي آخرها العين المهملة- نسبة إلى الذرع للثياب والأرض.\nوثقه الخطيب.\nانظر: تأريخ بغداد (٥/ ٣٦٠ / ترجمة ٢٨٨٢)، والأنساب (٣/ ٥) -ونقل كلام الخطيب وتوثيقه-، ونزهة الألباب (٢/ ١٢٣/ ترجمة ٢٣٩٣).\n(^٢) إسماعيل بن الخليل هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا الطريق عند مسلم برقم (٨ / الثانية).","vol":"17","page":644},{"text":"٩٩٨٨ - حدثنا موسى بن إسحاق، حدثنا ابن نمير (^١)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"الرؤيا الصالحة جزء من سبعين جزءا من النبوة\" (^٢).\n_________\n(^١) ابن نمير هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٥/ حديث رقم ٩).\nفوائد الاستخراج: بيان المهمل، وهو عبيد الله، بأنه عبيد الله بن عمر.","vol":"17","page":644},{"text":"٩٩٨٩ - حدثنا موسى بن سعيد الدنداني، حدثنا مسدد، حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال: \"إن الرؤيا الصالحة جزء من سبعين جزءا من النبوة\" (^٢).\n_________\n(^١) القطان -كما في تحفة الأشراف (٦/ ١٧٢، ١٨٤/ حديث رقم ٨٢٠٦ - هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٨٨)، وهذا الطريق عند مسلم برقم (٩ / الثانية).\nفوائد الاستخراج:\n- بيان المهمل، وهو يحيى، بأنه يحيى بن سعيد.\n- ذكر متن رواية يحيى بن سعيد القطان، ومسلم ساق إسنادها، ولم يسق لفظها.","vol":"17","page":645},{"text":"٩٩٩٠ - حدثنا محمد بن إسماعيل الصائغ، حدثنا يونس بن محمد، وأحمد بن يونس، قالا: حدثنا الليث، [ح] (^١).\nوحدثنا الصغاني، أخبرنا أَبو النضر، حدثنا الليث، ح.\nوحدثنا حبشي بن عمرو بن الربيع بن طارق، حدثنا أبي، أخبرني الليث بن سعد (^٢)، عن نافع، عن ابن عمر، عن رسول الله ﷺ قال: \"إن الرؤيا الصالحة\" -قال نافع: حسبت أن ابن عمر قال-: \"جزء من سبعين جزءا من النبوة\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) الليث بن سعد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٨٨)، وهذا الطريق عند مسلم برقم (٩ / الثالثة).","vol":"17","page":645},{"text":"٩٩٩١ - حدثنا أَبو الحسن الميموني، حدثنا سعيد بن داوود الزنبري، حدثني مالك [بن أنس] (^١)، أن نافعًا (^٢) حدثه، أن عبد الله بن عمر أخبره، أن رسول الله قال: \"الرؤيا الصالحة\" -قال نافع: حسبت أن ابن عمر، قال-: \"جزء من سبعين جُزءا من النبوة\" (^٣).\nرواه ابن أبي فديك عن الضحاك، عن نافع، عن ابن عمر (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٨٨).\n(^٤) وصله مسلم في صحيحه، برقم (٩ / الثالثة)، من طريق ابن أبي فديك، به.","vol":"17","page":646},{"text":"٩٩٩٢ - حدثنا بحر بن نصر، حدثنا ابن وهب، قال: حدثني عبيد الله بن عمر (^١)، وأسامة بن زيد، ويونس بن يزيد، عن نافع (^٢)، عن ابن عمر أن النبي ﷺ قال: \"الرؤيا الصالحة جزء من سبعين جزءا من النبوة\" (^٣).\n_________\n(^١) في الأصل ونسخة (هـ): (عبد الله بن عمر)، مكبر. والتصويب من نسخة (ل)، ويدل على ذلك: أن ابن حجر لم يذكر هذا الحديث في إتحافه (٩/ ١١٢/ حديث رقم ١٠٦١٤) (١٢٩/ حديث رقم ١٠٦٨٦)، من طريق عبد الله.\n(^٢) نافع هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٨٨).","vol":"17","page":646},{"text":"٩٩٩٣ - ز- حدثنا ابن الجنيد، حدثنا العلاء بن عبد الجبار، حدثنا\n⦗٦٤٧⦘ عبد الواحد بن زياد، حدثني عاصم بن كليب، قال: سمعت أبي (^١)، قال: سمعت أبا هريرة ذكر أن النبي ﷺ قال: \"رؤيا المسلم جزء من سبعين جزءا من النبوة\" (^٢).\n_________\n(^١) كليب بن شهاب بن المجنون، الجرمي، الكوفي.\nوثقه ابن سعد، والعجلي، وأبو زرعة.\nوقال ابن حجر: صدوق، وهم من ذكره في الصحابة.\nانظر: الطبقات الكبرى (٦/ ١٢٣)، والثقات للعجلي (٣٩٨/ ترجمة ١٤٢٠)، والجرح والتعديل (٧/ ١٦٧/ ترجمة ٩٤٦)، وتقريب التهذيب (٨١٣/ ترجمة ٥٦٩٦).\n(^٢) إسناده حسن، وقد رواه أحمد في مسنده (٢/ ٣٤٢) عن عفان، عن عبد الواحد ابن زياد، به. إلا أنه مخالف للروايات الصحيحة عن أبي هريرة، لكن يشهد له حديث ابن عمر السابق، والله أعلم.\nتنبيه: وقع هذا الحديث والحديثان اللذان بعده، في الأصل ونسخة (هـ) ضمن أحاديث الباب التالي، عقب الحديث رقم (٨٣٦)، وموضعها الصحيح هو هنا، كما في نسخة (ل).","vol":"17","page":646},{"text":"٩٩٩٤ - حدثنا ابن ديزيل، حدثنا إسحاق الفروي (^١)، حدثنا عبد الله بن عمر (^٢) عن عبيد الله بن عمر، عن أبي الزناد، عن الأعرج، عن أبي هريرة (^٣): أن النبي ﷺ قال: \"الرؤيا الصالحة جزء من خمسة وأربعين\n⦗٦٤٨⦘ جزءا من النبوة\" (^٤).\n_________\n(^١) هو: إسحاق بن محمد بن إسماعيل بن أبي فروة، المدني، أَبو يعقوب.\n(^٢) ابن حفص بن عاصم بن عمر بن الخطاب، أَبو عبد الرحمن، العمري، المديني.\n(^٣) أَبو هريرة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٨١)، وهذا اللفظ تضمنه الحديث رقم (٦) من كتاب الرؤيا في صحيح مسلم.","vol":"17","page":647},{"text":"٩٩٩٥ - حدثنا ابن أبي الحنين (^١)، حدثنا المعلى بن أسد، حدثنا عبد العزيز بن المختار، حدثنا ثابت (^٢)، عن أنس، قال: قال النبي: ﷺ \"رؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة\" (^٣).\n_________\n(^١) بضم الحاء المهملة، ونون مفتوحة، بعدها مثناة من تحت ساكنة، وآخره نون.\nوهو محمد بن الحسين بن موسى بن أبي الحنين، أَبو جعفر، الكوفي.\n(^٢) ثابت هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٧٩)، وهذا الطريق عند مسلم برقم (٧ / الثانية).","vol":"17","page":648},{"text":"<span data-type='title' id=toc-1302>باب ذكر الأخبار المبيّنة أن من رأى النبي ﷺ، فقد رآه، وأن الشيطان لا يتمثل في صورته، والدليل على أن من رآه في غير صورته، كان (^١) رؤياه باطلة</span>\n_________\n(^١) هكذا في الأصل ونسختي (ل)، (هـ) والأولى: (كانت).","vol":"17","page":649},{"text":"٩٩٩٦ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، ح.\nوحدثنا بحر بن نصر، حدثنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، قال: حدثني أَبو سلمة، أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"من رآني في المنام، فسيراني في اليقظة\" أو \"لكأنما رآني في اليقظة، ولا يتمثل الشيطان بي\" (^٢).\nوقال أَبو سلمة: قال أَبو قتادة: قال رسول الله ﷺ: \"من رآني فقد رأى الحق\" (^٣) حديثهما واحد.\n⦗٦٥٠⦘ رواه يعقوب بن إبراهيم بن سعد، عن ابن أخي الزهري، قال: حدثني عمي. فذكر (^٤) الحديثين جميعًا [أخرجه مسلم] (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب قول النبي ﵊ من رآني في المنام فقد رآني (٤/ ١٧٧٥ حديث رقم ١١).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب من رأى النبي ﷺ في المنام (١٢/ ٣٨٣ / حديث رقم ٦٩٩٣).\n(^٣) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب قول النبي ﵊: من رآني في المنام فقد رآني ٤/ ١٧٧٦ / حديث رقم ١١/ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب من رأى النبي ﷺ في المنام =\n⦗٦٥٠⦘ = (١٢/ ٣٨٣ / حديث رقم ٦٩٩٦).\n(^٤) كلمة: (فذكر) ساقطة من نسخة (ل).\n(^٥) برقم (١١ / الثالثة)، وزاد: بإسناديهما سواء مثل حديث يونس.","vol":"17","page":649},{"text":"٩٩٩٧ - حدثنا بحر بن نصر [الخولاني] (^١)، حدثنا ابن وهب، أخبرني الليث بن سعد (^٢)، عن أَبي الزبير، عن جابر، أن النبي ﷺ قال: \"من رآني في النوم، فقد رآني، فإنه لا ينبغي للشيطان أن يتمثل في صورتي\". وقال رسول الله: ﷺ \"إذا حَلَم أحدكم، فلا يخبرن (^٣) الناس بتلعب الشيطان به في المنام\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) الليث بن سعد هو موضع الالتقاء.\n(^٣) في نسخة (ل): (فلا يخبر).\n(^٤) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب قول النبي ﵊: من رآني … (٤/ ١٧٧٦/ حديث رقم ١٢).","vol":"17","page":650},{"text":"٩٩٩٨ - حدثنا أَبو يحيى بن أبي مسرة، حدثنا المقرئ، حدثنا الليث ابن سعد (^١)، بإسناده، مثله (^٢).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٩٧).","vol":"17","page":650},{"text":"٩٩٩٩ - حدثنا أَبو الأزهر، حدثنا روح بن عبادة (^١)، حدثنا زكريا ابن إسحاق، عن أبي الزبير، عن جابر، قال: قال رسول الله: ﷺ \"من رآني في المنام فقد رآني؛ فإن الشيطان لا يتمثل بي\" (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٩٧)، وهذا الطريق عند مسلم برقم (١٣).\nفوائد الاستخراج: بيان المهمل، وهو روح، بأنه روح بن عبادة.","vol":"17","page":651},{"text":"١٠٠٠٠ - حدثنا محمد بن إسماعيل الصائغ، والصغاني، قالا: حدثنا رَوح (^١)، قال: حدثنا زكريا بن إسحاق، بإسناده قال (^٢): \"من رآني في النوم فقد رآني؛ فإنه لا ينبغي للشيطان أن يتشبّه بي\" (^٣).\nهذا اللفظ أصح (^٤).\n_________\n(^١) روح هو موضع الالتقاء.\n(^٢) كلمة (قال) ساقطة في نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٩٧)، وهذا الطريق عند مسلم برقم (١٣).\n(^٤) وهو لفظ مسلم أيضًا.","vol":"17","page":651},{"text":"١٠٠٠١ - حدثنا سعيد بن مسعود، أخبرنا النضر بن شميل، ح.\nوحدثنا الصغاني، حدثنا عبد الله بن بكر [السهمي] (^١)، قالا: حدثنا هشام بن حسان، ح.\n⦗٦٥٢⦘ وحدثنا عمار بن رجاء، حدثنا وهب بن جرير، حدثنا هشام ابن حسان (^٢)، عن محمد بن سيرين، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من رآني في المنام، فقد رآني؛ فإن الشيطان لا يتمثل بي\" (^٣).\nمن هنا لم يخرجاه إلى آخر الباب.\n_________\n(^١) من نسخة (ل).\n(^٢) هشام بن حسان هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (٩٩٩٦)، وهذا الطريق عند مسلم برقم (١٠).","vol":"17","page":651},{"text":"١٠٠٠٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، حدثنا حفص بن ميسرة، عن العلاء، عن أبيه، عن أبي هريرة (^١)، أن النبي ﷺ قال: \"من رآني في المنام فقد رآني؛ فإن الشيطان لا يتمثل مكاني\" (^٢).\n_________\n(^١) أَبو هريرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٩٦).","vol":"17","page":652},{"text":"١٠٠٠٣ - حدثنا عمار بن رجاء، حدثنا معاوية بن هشام (^١)، قال: حدثنا سفيان الثوري، عن أبي حصين (^٢)، عن أبي صالح، عن أبي هريرة (^٣)، قال: قال النبي: ﷺ \"من رآني في المنام فقد رآني؛ فإن الشيطان لا يتمثل مثلي\" (^٤).\n_________\n(^١) القصار، أَبو الحسن، الكوفي، مولى بني أسد، ت (٢٠٤) هـ.\n(^٢) بفتح الحاء، وكسر الصاد المهملتين، وهو عثمان بن عاصم بن حصين، الأسدي.\n(^٣) أَبو هريرة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٩٦).","vol":"17","page":652},{"text":"١٠٠٠٤ - حدثنا يونس بن حبيب، حدثنا أَبو داوود، حدثنا شعبة، وأبو عوانة، عن أبي حصين، عن أبي صالح، عن أبي هريرة (^١)، أن النبي ﷺ قال: \"من رآني في النوم، فقد رآني في اليقظة؛ فإن الشيطان لا يتمثل بصورتي\".\nوقال شعبة: \"لا يتمثل في صورتي\" (^٢).\n_________\n(^١) أَبو هريرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٩٦).\nفوائد الاستخراج: ورود الحديث بلفظ: \"فقد رآني في اليقظة\". وأما لفظ البخاري ومسلم فهو: \"فسيراني في اليقظة\"، وزاد مسلم: أو \"لكأنما رآني في اليقظة\" هكذا بالشك. قال ابن حجر: ووقع عند الإسماعيلي: \"فقد رآني في اليقظة\". ثم ذكر الأقوال في معنى الحديث. والمقام هنا لا يتسع لذلك؛ فراجع الفتح (١٢/ ٣٨٣ - ٣٨٩).","vol":"17","page":653},{"text":"١٠٠٠٥ - ز- حدثنا محمد بن هارون الفلاس الحافظ ببغداد، قال: حدثنا أَبو نعيم، ح.\nوحدثنا أَبو الأزهر، حدثنا أَبو داوود الحَفَري، قالا: حدثنا سفيان (^١)، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله، عن النبي ﷺ قال: \"من رآني في المنام، فقد رآني؛ فإن الشيطان لا يتمثل بي\" (^٢).\n_________\n(^١) هو الثوري.\n(^٢) رجاله ثقات، وسفيان الثوري روى عن أبي إسحاق قبل الاختلاط، لكن تبقى عنعنة =\n⦗٦٥٤⦘ = أبي إسحاق، وهو من الطبقة الثالثة من طبقات المدلسين.\nوالحديث أخرجه الترمذي في سننه -كتاب الرؤيا، باب ما جاء في قول النبي ﷺ: \"من رآني في المنام فقد رآني\" ٤/ ٤٦٣، ٤٦٤/ حديث رقم ٢٢٧٦)، من طريق عبد الرحمن بن مهدي.\nوأخرجه ابن ماجه في سننه -كتاب تعبير الرؤيا، باب رؤية النبي ﷺ في المنام (٢/ ١٢٨٤ / حديث رقم ٣٩٠٠)، من طريق وكيع، كلاهما عن سفيان، به، بالعنعنة.\nقال الترمذي: (حسن صحيح).\nوقال الألباني: (صحيح على شرط مسلم). السلسلة الصحيحة (٦/ ١/ ٥١٤/ حديث رقم ٢٧٢٩).","vol":"17","page":653},{"text":"١٠٠٠٦ - ز- حدثنا محمد بن عوف الحمصي، قال: حدثنا إبراهيم ابن العلاء، حدثنا ثوابة بن عون (^١) -وكان يسكن حمَاة- عن عمرو ابن قيس (^٢)، عن عبد الله بن عمرو بن العاص، قال: قال النبي: ﷺ \"من رآني\n⦗٦٥٥⦘ في المنام، فكأنما رآني في اليقظة؛ فإن الشيطان لا يتمثل بي\" (^٣).\nعمرو بن قيس السكوني، عزيز الحديث.\n_________\n(^١) التنوخي، الحموي.\nذكره ابن أبي حاتم ولم يذكر فيه جرحًا ولا تعديلًا.\nوذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٢/ ٤٧٠ ترجمة ١٩١٣)، والثقات (٦/ ١٣٠).\n(^٢) ابن ثور بن مازن، الكندي، أَبو ثور، الحمصي، ت (١٤٠) هـ.\nوثقه ابن معين، والعجلي، وأبو حاتم، والنسائي، وغيرهم.\nانظر: تأريخ الدوري (٢/ ٤٥١، ٤٥٢/ رقم ٥٢٤٤)، والثقات للعجلي (٣٦٩/ =\n⦗٦٥٥⦘ = ترجمة ١٢٨٢)، وتهذيب الكمال (٢٢/ ١٩٥ - ١٩٩/ ترجمة ٤٤٣٥).\n(^٣) رجاله ثقات، إلا ثوابة بن عون، فلم أقف على من وثقه سوى ذكر ابن حبان له في الثقات.\nوتشهد له الأحاديث السابقة.","vol":"17","page":654},{"text":"١٠٠٠٧ - ز- حدثنا أَبو زرعة الرازي، حدثنا عبد الله ابن عبد الوهاب (^١)، [ح].\nوحدثنا الصائغ، وابن أبي الحنين، قالا: حدثنا المعلى بن أسد، قالا: حدثنا عبد العزيز بن المختار، حدثنا ثابت البناني، حدثنا أنس ابن مالك، قال النبي ﷺ: \"من رآني في المنام، فقد رآني؛ فإن الشيطان لا يتمثل بي\" (^٢).\n_________\n(^١) الحجبي، أَبو محمد، البصري، ت (٢٢٨) هـ.\nوثقه ابن معين، وأبو حاتم، وأبو داوود، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٥/ ١٠٦/ ٤٨٦)، وتهذيب الكمال (١٥/ ٢٤٦ - ٢٤٨/ ترجمة ٣٤٠٠)، والكاشف (٢/ ٩٤ ترجمة ٢٨٦٦)، وتقريب التهذيب (٥٢٣/ ترجمة ٣٤٧٢).\n(^٢) إسناده صحيح.\nوقد أخرجه البخاري في صحيحه -كتاب التعبير، باب من رأى النبي ﷺ في =\n⦗٦٥٦⦘ = المنام (١٢/ ٣٨٣ / حديث رقم ٦٩٩٤) من طريق المعلى بن أسد، به.","vol":"17","page":655},{"text":"١٠٠٠٨ - ز- حدثنا أَبو زرعة الرازي، حدثنا أَبو الوليد، حدثنا أَبو عوانة، عن جابر (^١)، عن عمار (^٢)، عن سعيد بن جبير، عن ابن عباس، عن النبي ﷺ قال: \"من رآني في المنام فقد رآني؛ فإن الشيطان لا يتمثل بي\" (^٣).\n_________\n(^١) هو الجعفي -كما قال ابن حجر في الإتحاف.\n(^٢) الدهني -كما قال ابن حجر في الإتحاف- واسم أبيه: معاوية البجلي، الكوفي، أَبو معاوية، ت (١٣٣) هـ.\n(^٣) إسناده ضعيف من أجل جابر الجعفي، لكن تشهد له أحاديث الباب.\nوأخرجه ابن ماجه في سننه -كتاب تعبير الرؤيا، باب رؤية النبي ﷺ في المنام (٢/ ١٢٨٥ حديث رقم ٣٩٠٥) من طريق أبي الوليد، به.","vol":"17","page":656},{"text":"١٠٠٠٩ - حدثني أَبو الطاهر الدمشقي، حدثنا أَبو أيوب الدمشقي (^١)، حدثنا سعدان بن يحيى اللخمي (^٢)، حدثنا صدقة ابن\n⦗٦٥٧⦘ أبي عمران (^٣)، عن عون بن أبي جحيفة، عن أبيه، قال: قال النبي: ﷺ \"من رآني في المنام، فقد رآني، فإن الشيطان لا يتمثل بي\" (^٤).\n_________\n(^١) هو سليمان بن عبد الرحمن بن عيسى، التميمي، أَبو أيوب.\n(^٢) اسمه: سعيد بن يحيى بن صالح، و(سعدان): لقبه، أَبو يحيى، الكوفي، نزيل دمشق، مات قبل (٢٠٠) هـ.\nقال أَبو حاتم: محله الصدق.\nوقال الدارقطني: ليس بذاك.\nوقال الذهبي، وابن حجر: صدوق. وزاد ابن حجر: وسط. =\n⦗٦٥٧⦘ = انظر: الجرح والتعديل (٤/ ٢٨٩، ٢٩٠/ ترجمة ١٢٥٠)، والكاشف (١/ ٢٩٨/ ترجمة ١٩٩٤)، وتقريب التهذيب (٣٩٠/ ترجمة ٢٤٢٩).\n(^٣) الكوفي، قاضي الأهواز.\nقال أَبو حاتم: صدوق شيخ صالح، ليس بذاك المشهور.\nوقال الذهبي، وابن حجر: صدوق.\nانظر: الجرح والتعديل (٤/ ٤٣٢، ٤٣٣/ ترجمة ١٨٩٧)، والميزان (٢/ ٣١١، ٣١٢/ ترجمة ٣٨٧٣)، وتقريب التهذيب (٤٥١/ ترجمة ٢٩٣٢).\n(^٤) إسناده حسن.\nوأخرجه ابن ماجه في سننه -كتاب تعبير الرؤيا، باب رؤية النبي ﷺ في المنام (٢/ ١٢٨٤، ١٢٨٥/ حديث رقم ٣٩٠٤) من طريق أبي أيوب: سليمان ابن عبد الرحمن الدمشقي، به.\nولم ينفرد به صدقة بن أبي عمران، فقد تابعه زيد بن أبي أنيسة، عن عون بن أبي جحيفة، به. أخرجه ابن حبان (الإحسان ١٣/ ٤١٧، ٤١٨/ حديث رقم ٦٠٥٣).","vol":"17","page":656},{"text":"<span data-type='title' id=toc-1303>بيان وجوب قيام الرجل، الذي يرى في منامه رؤيا يكرهها، إلى الصلاة فيصلي، وأن الرؤيا الصالحة بُشرى من الله، تُرى له أو يراها، وأن الصدوق رؤياه أصدق، وأن الرؤيا المكروهة من الشيطان؛ ليحزن بها صاحبها، وأن الغُلّ مكروه، والقيد محبوب </span>(^١)\n_________\n(^١) عنوان الباب في نسخة (ل) كما يلي: (بيان استحباب قيام من يرى رؤيا يكرهها، إلى الصلاة، والرؤيا الصالحة بشرى من الله، وأصدقهم رؤيا أصدقهم حديثا، والغل مكروه، والقيد محبوب في الرؤيا).","vol":"17","page":658},{"text":"١٠٠١٠ - حدثنا محمد بن إسماعيل الصائغ، والصغاني، وأبو أمية، قالوا: حدثنا عبد الله ابن بكر السهمي، أخبرنا هشام بن حسان (^١)، عن محمد بن سيرين، عن أبي هريرة، قال: قال رسول الله: ﷺ \"رؤيا المسلم جزء من ستة وأربعين جزءا من النبوة، والرؤيا ثلاثة: فالرؤيا الصالحة بُشرى من الله ﷿، ورؤيا تَحزين من (^٢) الشيطان، ورؤيا مما (^٣) يحدث به الإنسان نفسه، فإذا رأى أحدكم ما\n⦗٦٥٩⦘ يكره، فلا يحدث به وليقم فليصل\". قال: وقال (^٤): \"أحب القيد في النوم، وأكره الغُلّ (^٥)؛ القيد ثبات في الدين\".\nزاد الصائغ في حديثه: إذا اقترب الزمان لم تكد رؤيا المسلم أن تكذب، وأصدقهم رؤيا أصدقهم حديثا (^٦).\n⦗٦٦٠⦘[\"أحب القيد\" وما بعده، إنما يصح من قول ابن سيرين (^٧).\nرواه أَبو عاصم، عن ابن جريج، أخبرني إبراهيم بن عبد الله بن معبد، عن أبيه (^٨)، عن ابن عباس، أن النبي ﷺ كشف الستر فقال: \"إنه لم يبق من مبشرات النبوة إلا الرؤيا الصالحة، يراها المسلم، أو ترى له\"] (^٩) (^١٠).\n_________\n(^١) هشام بن حسان هو موضع الالتقاء.\n(^٢) حرف (من) جاء في نسخة (ل) قبل كلمة (تحزين).\n(^٣) كلمة (مما) ساقطة من نسخة (ل).\n(^٤) كلمة (وقال) ساقطة من نسخة (ل).\n(^٥) بضم المعجمة، وتشديد اللام، هو: واحد الأغلال، وهو: الحديدة التي يجمع يد الأسير إلى عنقه. انظر: النهاية (٣/ ٣٨٠)، والفتح (١٢/ ٤٠٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب الرؤيا (٤/ ١٧٧٣/ حديث رقم ٦).\nثم قال -عن جملة: \"وأحب القيد … الخ\"-: فلا أدري هو في الحديث، أم قاله ابن سيرين.\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب القيد في المنام (١٢/ ٤٠٤، ٤٠٥ / حديث رقم ٧٠١٧) قال: حدثنا عبد الله بن صالح ابن صباح، حدثنا معتمر، قال: سمعت عوفا، قال: حدثنا محمد بن سيرين، أنه سمع أبا هريرة، يقول: قال رسول الله ﷺ: \"إذا اقترب الزمان لم تكد رؤيا المؤمن تكذب، ورؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة، وما كان من النبوة فإنه لا يكذب\".\nقال محمد: وأنا أقول هذه: (قال: وكان يقال: الرؤيا ثلاث: حديث النفس، وتخويف الشيطان، وبشرى من الله. فمن رأى شيئا يكرهه فلا يقصه على أحد، وليقم فليصل. قال: وكان يكره الغل في النوم، وكان يعجبهم القيد. ويقال: القيد ثبات في الدين). وروى قتادة، ويونس، وهشام، وأبو هلال، عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ وأدرجه بعضهم كله في الحديث. =\n⦗٦٦٠⦘ = وحديث عوف أبين. وقال يونس: لا أحسبه إلا عن النبي ﷺ في القيد. اهـ.\n(^٧) وإلى هذا ذهب الخطيب؛ فقال: والمتن كله مرفوع، إلا ذكر القيد والغل، قول أبي هريرة، أدرج في الخبر. اهـ.\nلكن قال الدارقطني: ورفعه صحيح.\nقال القرطبي: هذا الحديث، وإن اختلف في وقفه ورفعه، فإن معناه صحيح؛ لأن القيد في الرجلين تثبيت للمقيد في مكانه، فإذا رآه من هو على حالة كان ذلك دليلا على ثبوته على تلك الحالة، وأما كراهة الغل فلأنه محله الأعناق، نكالا وعقوبة وقهرًا وإذلالا، وقد يسحب على وجهه، ويخر على قفاه، فهو مذموم شرعا وعادة، فرؤيته في العنق، دليل على وقوع حال سيئة للرائي، تلازمه ولا ينفك عنها. اهـ.\nانظر: العلل للدارقطني (١٠/ ٣٣ س ١٨٣٣)، والفتح (١٢/ ٤١٠).\n(^٨) عبد الله بن معبد بن عباس بن عبد المطلب، المدني.\n(^٩) ما بين المعقوفتين من نسخة (ل).\n(^١٠) وصله ابن خزيمة في صحيحه -كتاب الصلاة، باب الأمر بتعظيم الرب ﷿ في الركوع (١/ ٣٠٣، ٣٠٤/ حديث رقم ٦٠٢)، من طريق أبي عاصم، به.\nوأخرجه مسلم في صحيحه -كتاب الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود (١/ ٣٤٨، ٣٤٩ / حديث رقم ٢٠٧ - ٢١٣)، من غير طريق ابن =\n⦗٦٦١⦘ = جريج، من طرق كثيرة عن إبراهيم بن عبد الله بن معبد، به.","vol":"17","page":658},{"text":"١٠٠١١ - حدثنا أَبو داوود الحراني، حدثنا أَبو علي الحنفي (^١)، حدثنا قرة بن خالد (^٢)، عن محمد بن سيرين (^٣)، عن أبي هريرة، قال: قال النبي: ﷺ \"الرؤيا جزء من ستة وأربعين جزءا من النبوة، والرؤيا ثلاثة: رؤيا بشرى من الله ﷿، ورؤيا تحزين من الشيطان، ورؤيا مما يحدث به الرجل نفسه في اليقظة، فيراه في النوم، قال: وأحب القيد، وأكره الغُلّ؛ القيد ثبات في الدين\" (^٤).\n_________\n(^١) هو عبيد الله بن عبد المجيد، البصري، ت (٢٠٩) هـ.\n(^٢) البصري، أَبو خالد، ويقال: أَبو محمد، ت (١٥٥) هـ.\n(^٣) محمد بن سيرين هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، إلا أن قوله: \"الرؤيا جزء من ستة وأربعين … \" جاء عند مسلم برقم (٦/ الطريق الثاني).","vol":"17","page":661},{"text":"١٠٠١٢ - حدثنا عباس الدوري، حدثنا عبيد الله بن عبد المجيد، حدثنا قرة، بإسناده (^١)، عن النبي ﷺ قال: \"الرؤيا ثلاثة: فبشرى من الله\"، إلى آخره، ولم يقل: \"الرؤيا جُزء من ستة أو سبعة وأربعين جزءا من النبوة\" (^٢).\n_________\n(^١) موضع الالتقاء هو محمد بن سيرين.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠).","vol":"17","page":661},{"text":"١٠٠١٣ - حدثنا الدبري (^١)، أخبرنا عبد الرزاق (^٢)، أخبرنا معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"في آخر الزمان لا تكاد رؤيا المؤمن تكذب، وأصدقهم رؤيا، أصدقهم حديثا، والرؤيا ثلاثة: الرؤية الحسنة بشرى من الله تعالى، والرؤيا يحدث الرجل نفسه والرؤيا تحزين من الشيطان، فإذا رأى أحدكم رؤيا يكرهها، فلا يحدث بها أحدًا، وليقم فليصل\".\nقال أَبو هريرة: يعجبني القيد وأكره الغُلّ؛ القيد ثبات في الدين، وقال النبي: ﷺ \"رؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة\" (^٣).\n_________\n(^١) في نسخة (ل) مذكور باسمه: إسحاق بن إبراهيم الصنعاني.\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦/ الثانية).\nفوائد الاستخراج: ذكر القسم المرفوع من الحديث في رواية عبد الرزاق، ومسلم ساق الإسناد، وذكر القسم الموقوف، والمرفوع الذي بعده.","vol":"17","page":662},{"text":"١٠٠١٤ - حدثنا أَبو حاتم الرازي، وهلال بن العلاء، ومحمد ابن علي بن ميمون الرقي، قالوا: حدثنا عبد الله بن جعفر، حدثنا عبيد الله ابن عمرو، عن معمر (^١)، عن قتادة (^٢)، وأيوب، عن ابن سيرين، عن\n⦗٦٦٣⦘ أبي هريرة، عن النبي ﷺ قال: \"الرؤيا الصالحة من الله، وإن (^٣) التحزين من الشيطان، ومن الرؤيا ما يحدث بها الرجل نفسه، فإذا رأى أحدكم الرؤيا يكرهها، فليقم فليصل، وأكره الغُلّ في النوم، ويعجبني القيد؛ إنه ثبات في الدين، ورؤيا المؤمن على جزء من سبعة وأربعين جزءا من النبوة، وفي آخر الزمان لا تكاد تكذب رؤيا المؤمن، وأصدقهم حديثا أصدقهم رؤيا\" (^٤).\n_________\n(^١) معمر هو موضع الالتقاء، لكن عن أيوب وحده.\n(^٢) قتادة هو موضع الالتقاء.\n(^٣) حرف (إن) ليس في نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وطريق معمر عن أيوب، عند مسلم برقم (٦ / الثانية) وطريق معمر عن قتادة، عند مسلم برقم (٦ / الرابعة).\nفوائد الاستخراج:\n-رواية معمر عن أيوب، فيها رفع جملة: \"وأكره الغل … \". وذكر أَبو عوانة متن الرواية كاملة، ومسلم ساق الإسناد، ونبه على وقف عبارة: \"وأكره الغل … \".\n- ذكر متن رواية معمر عن قتادة، ومسلم ساق الإسناد، وذكر أن قوله: \"وأكره الغل … \" مدرج في الحديث، وأنه ليس فيها: \"الرؤيا جزء من … \".","vol":"17","page":662},{"text":"١٠٠١٥ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني جرير بن حازم، عن أيوب السختياني، وهشام بن حسان (^١)، عن محمد بن سيرين، عن أبي هريرة، قال: قال النبي: ﷺ \"إذا كان آخر الزمان لم تكد رؤيا المؤمن تكذب، وأصدقهم رؤيا أصدقهم حديثا، والرؤيا\n⦗٦٦٤⦘ ثلاثة: رؤيا بشرى من الله، ورؤيا مما يحدث الرجل نفسه، ورؤيات حزين من الشيطان، فإذا رأى أحدكم ما يكره، فلا يحدث به، وليقم فليصل\" (^٢).\n_________\n(^١) أيوب السختياني، وهشام بن حسان، هما موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦/الثالثة).\nفوائد الاستخراج:\n- رفع الحديث.\n- ذكر متن الحديث، ومسلم ساق الإسناد، وذكر طرفه، وقال: ولم يذكر فيه النبي ﷺ.","vol":"17","page":663},{"text":"١٠٠١٦ - حدثنا الصغاني، حدثنا عبد الله بن بكر، حدثنا هشام (^١)، بإسناده، مثله (^٢).\n_________\n(^١) هشام هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦/الثالثة).","vol":"17","page":664},{"text":"١٠٠١٧ - حدثنا الصغاني، حدثنا أبو موسى الهروي (^١)، حدثنا\n⦗٦٦٥⦘ سفيان [الثوري] (^٢)، حدثنا أيوب (^٣)، عن محمد، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا رأى أحدكم رؤيا يكرهها، فليصل ركعتين، ولا يخبر بها أحدًا\" (^٤).\nرواه مسلم، عن ابن أبي عمر، عن عبد الوهاب الثقفي، عن أيوب (^٥).\nرواه مسلم، من حديث معاذ بن هشام، عن أبيه، عن قتادة، عن ابن سيرين (^٦).\n_________\n(^١) هو إسحاق بن إبراهيم، الهروي الأصل، البغدادي، ت (٢٣٣) هـ.\nوثقه ابن معين، وأثنى عليه أحمد خيرًا.\nوغمزه ابن المديني.\nوسئل أبو زرعة: هل كان يتهم؟ فقال: أما أنا فكنت أظن ذلك، ولكن أصحابنا البغداديين يقولون: هو رجل صالح، وذلك أنه كان يحدثنا بأحاديث كبار =\n⦗٦٦٥⦘ = عن المعافى بن عمران، وابن عيينة، وكان تاجرا. اهـ.\nوذكره ابن حبان في الثقات.\nانظر: سؤالات ابن الجنيد (٣٢٥/ ترجمة ٢١١)، والضعفاء لأبي زرعة وأجوبته على أسئلة البرذعي (٢/ ٤٧٦)، والثقات (٨/ ١١٦)، وتأريخ بغداد (٦/ ٣٣٧، ٣٣٨/ ترجمة ٣٣٧٩).\n(^٢) من نسخة (ل).\n(^٣) أيوب هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦).\nفوائد الاستخراج:\n- زيادة قوله \"ركعتين\".\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند الإمام مسلم برقم: =\n⦗٦٦٦⦘ = (٦/الرابعة).","vol":"17","page":664},{"text":"١٠٠١٨ - حدثنا عمر بن شبة، حدثنا عبد الوهاب الثقفي (^١)، حدثنا أيوب، عن محمد، عن أبي هريرة، عن النبي ﷺ قال: \"إذا اقترب الزمان لم تكد رؤيا المؤمن (^٢) أن تكذب، فأصدقهم (^٣) رؤيا، أصدقهم حديثا، ورؤيا المسلم جزء من ستة وأربعين جزءا من النبوة، والرؤيا ثلاث: الرؤيا الصالحة بشرى من الله، ورؤيا تحزين من الشيطان، ورؤيا من حديث الرجل نفسه، فإذا رأى أحدكم ما يكره، فليقم فليصل، ولا يحدث به الناس\"، قال: \"وأحب القيد، وأكره الغل، القيد ثبات في الدين\" (^٤).\nعند (^٥) عوف، عن ابن سيرين، عن أبي هريرة (^٦).\n⦗٦٦٧⦘ وروى [عبد العزيز] (^٧) الدراوردي، عن يزيد بن الهاد، عن عبد الله ابن خباب (^٨)، عن أبي سعيد، عن (^٩) النبي ﷺ قال (^١٠): \"من رآني فقد رأى الحق، فإن الشيطان لا يتكونني\" (^١١) (^١٢).\n[وأنه سمع النبي ﷺ يقول: \"إذا رأى أحدكم الرؤيا يحبها، فإنها من الله\"] (^١٣).\n_________\n(^١) عبد الوهاب الثقفي هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ) وصحيح مسلم: المسلم.\n(^٣) في نسخة (ل) وصحيح مسلم: وأصدقهم.\n(^٤) تقدم تخريجه والتعليق عليه، انظر الحديث رقم (١٠٠١٠)، وهذا الطريق عند مسلم برقم (٦)، إلا قوله: \"رؤيا المسلم جزء من ستة وأربعين جزءا … \"، فالذي عند مسلم عن محمد بن أبي عمر، عن عبد الوهاب الثقفي، هو بلفظ \" … خمسة وأربعين جزءا … \".\n(^٥) كلمة: (عند) ليست في نسخة (ل).\n(^٦) عند البخاري في صحيحه، انظر تخريج الحديث رقم (١٠٠١٠). =\n⦗٦٦٧⦘ = ولم يتبين مراد أبي عوانة من هذه الجملة، سوى بيان أن عوفا رواه عن ابن سيرين.\n(^٧) من نسخة (ل).\n(^٨) الأنصاري، النجاري مولاهم، المدني، مات بعد المئة.\nوثقه أبو حاتم، والنسائي، وابن حجر.\nانظر: الجرح والتعديل (٥/ ٤٣ /ترجمة ١٩٩)، وتهذيب الكمال (١٤/ ٤٤٩، ٤٥٠/ ترجمة ٣٢٤٢)، وتقريب التهذيب (٥٠٢/ ترجمة ٣٣١٠).\n(^٩) في نسخة (ل): سمعت.\n(^١٠) في نسخة (ل): يقول.\n(^١١) لا يتكونني: أي لا يتشبه بي، ولا يتصور بصورتي. وحقيقته: لا يصير كائنا في صورتي.\nالنهاية (٤/ ٢١١).\n(^١٢) لم أقف على من وصله عن طريق الدراوردي، ووصله البخاري في صحيحه -كتاب التعبير، باب من رأى النبي ﷺ في المنام (١٢/ ٣٨٣/ حديث رقم ٦٩٩٧)، من طريق الليث، عن ابن الهاد، به.\n(^١٣) وصله البخاري في صحيحه -كتاب التعبير، باب إذا رأى ما يكره، فلا يخبربها ولا =\n⦗٦٦٨⦘ = يذكرها (١٢/ ٤٣٠ /حديث رقم ٧٠٤٥)، من طريق الدراوردي، به.","vol":"17","page":666},{"text":"<span data-type='title' id=toc-1304>بيان النهي عن إعلام الرجل أحدًا حلمه في منامه، وأن من الحلم أن يرى الرجل في منامه، كأن رأسه قُطِع [فهو يتبعه] (^١)، وأشباهها من الرؤيا المكروهة، لا يحدث بها ولا تعبر</span>\n_________\n(^١) من نسختي (ل)، (هـ).","vol":"17","page":668},{"text":"١٠٠١٩ - حدثنا علي بن حرب الطائي، قال: حدثنا أبو معاوية، عن الأعمش (^١)، عن أبي سفيان، عن جابر، قال: أتى النبي ﷺ رجل، فقال: رأيت البارحة كأنه ضربت عنقي، فسقط رأسي، فتبعته فأخذته، ثم أعدته، فقال النبي: ﷺ \"إذا لعب الشيطان بأحدكم في منامه، فلا يحدثن الناس به\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (٩٩٧٤)، وهذا الطريق عند مسلم برقم (١٥).","vol":"17","page":668},{"text":"١٠٠٢٠ - حدثنا محمد بن إسماعيل (الصائغ) (^١) المكي، قال: حدثنا يوسف بن كامل، حدثنا عبد الواحد بن زياد، حدثنا الأعمش (^٢)، عن (^٣)\n⦗٦٦٩⦘ أبي سفيان، عن جابر، قال: سمعت أعرابيًّا قال للنبي ﷺ رأيت كأن رأسى قطِع، فاتبعته فأخذته، فقال رسول الله: ﷺ \"لا يحدثن أحدكم بتلعب الشيطان به في منامه\"، قال: فسمعت رسول الله ﷺ خطب به بعد على المنبر، فقال: \"لا يحدثن أحدكم بتلعب الشيطان به في المنام\" (^٤). رواه جرير، عن الأعمش هكذا: ثم خطب (^٥). وقال وكيع، عن الأعمش: فضحك النبي ﷺ وقال: \"إذا لعب الشيطان\" (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) الأعمش هو موضع الالتقاء.\n(^٣) في نسخة (ل): حدثنا.\n(^٤) تقدم تخريجه، انظر الحديث رقم (٩٩٧٤)، وهذا الطريق عند مسلم برقم (١٥).\n(^٥) عند مسلم برقم (١٥).\n(^٦) عند مسلم برقم (١٦).","vol":"17","page":668},{"text":"<span data-type='title' id=toc-1305>باب تعبير السمن والعسل، إذا رآهما الرجل في منامه</span>","vol":"17","page":670},{"text":"١٠٠٢١ - حدثنا بحر بن نصر [الخولاني] (^١)، حدثنا ابن وهب (^٢)، أخبرني يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، أن ابن عباس كان يحدث أن رجلًا (^٣) أتى رسول الله ﷺ، فقال: يا رسول الله، إني أرى الليلة في المنام ظُلّة (^٤) تَنْطِفُ (^٥) السمن والعسل، فأرى الناس يتكففون (^٦) منها بأيديهم، فالمستكثر والمستقِل، وأرى سببا (^٧) واصلا من السماء إلى الأرض، فأراك أخذت به فعلوت، ثم أخذ به رجل من بعدك، فعلا، ثم أخذ به رجل آخر، فعلا، ثم أخذ به\n⦗٦٧١⦘ رجل آخر، فانقطع به، ثم وصِل له، فعلا، قال أبو بكر: يا رسول الله، بأبي أنت، لتدعني فلأعبرنه (^٨)، قال رسول الله: ﷺ \"اعبر\"، قال أبو بكر: أما الظُلة، فظُلة الإسلام، وأما الذي ينطف من السمن والعسل، فالقرآن حلاوته ولينه، وأما ما يتكفف الناس من ذلك، فالمستكثِر من القرآن والمستقِل، وأما السبب الواصِل من السماء إلى الأرض، فالحق الذي أنت عليه، تأخذ به فيعليك الله، ثم يأخذ به رجل، [آخر] (^٩) من بعدك فيعلو، ثم يأخذ [به] (^١٠) رجل [آخر] (^١١) فيعلو به، ثم يأخذ به رجل آخر، فينقطع به، ثم يوصل له فيعلو [به] (^١٢)، فأخبرني يا رسول الله -بأبي أنت وأمي- أصبت أو (^١٣) أخطأت؟ قال رسول الله: ﷺ \"أصبت بعضا وأخطأت بعضا\".\nقال: فوالله يا رسول الله، والله (^١٤) لتحدثني (^١٥) بالذي أخطأت، قال:\n⦗٦٧٢⦘ \"لا تُقْسِم\" (^١٦).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) قال ابن حجر: لم أقف على اسمه. الفتح (١٢/ ٤٣٣).\n(^٤) بضم المعجمة، أي: سحابة. انظر النهاية (٣/ ١٦١)، وشرح النووي (١٥/ ٣٠)، والفتح (١٢/ ٤٣٤).\n(^٥) بضم الطاء وكسرها، أي: تقطر قليلا قليلا. شرح النووي (١٥/ ٣٠)، وانظر النهاية (٥/ ٧٥)، ومختار الصحاح (ص ٦٦٦)، والفتح (١٢/ ٤٣٤) وقال: بطاء مكسورة ويجوز ضمها.\n(^٦) أي: يأخذون بأكفهم. شرح النووي (١٥/ ٣٠)، وانظر النهاية (٤/ ١٩٠).\n(^٧) أي: حبلا، ولا يسمى الحبل سببا حتى يكون أحد طرفيه معلقا بالسقف ونحوه. المجموع المغيث (٢/ ٤٦).\n(^٨) تعبير الرؤيا: تأويلها وتفسيرها. انظر النهاية (٣/ ١٧٠).\n(^٩) من نسخة (ل).\n(^١٠) من نسخة (ل).\n(^١١) من نسخة (ل).\n(^١٢) من نسخة (ل).\n(^١٣) في نسخة (ل) وصحيح مسلم: أم.\n(^١٤) لفظ الجلالة ليس في نسخة (ل) ولا في صحيح مسلم.\n(^١٥) في نسخة (ل): لتخبرني.\n(^١٦) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب في تأويل الرؤيا (٤/ ١٧٧٧/ حديث رقم ١٧).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب من لم ير الرؤيا لأول عابر، إذا لم يصب (١٢/ ٤٣١/ حديث رقم ٧٠٤٦)، وطرفه في (٧٠٠٠).","vol":"17","page":670},{"text":"١٠٠٢٢ - حدثنا أبو يحيى بن أبي مسرة، حدثنا الحميدي، حدثنا سفيان بن عيينة (^١)، حدثنا الزهري، عن عبيد الله بن عبد الله، (فلما كان في آخر زمان سفيان أَثْبَتَ (^٢) فيه ابن عباس) (^٣)، قال: جاء رجل إلى النبي ﷺ منصرفه من أحُد (^٤)، فقال: يا رسول الله، إني رأيت هذه الليلة في المنام ظُلَّة تنطف العسل والسمن بمعنى حديث يونس (^٥).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) نقطت في نسخة (هـ)، وإتحاف المهرة -المطبوع- هكذا: (أتيت)، وهو خطأ، والصواب ما أثبته من نسخة (ل). وأما في الأصل فهي غير منقوطة.\n(^٣) ما بين القوسين هو كلام الحميدي، يبين فيه أن ابن عيينة كان لا يذكر فيه ابن عباس، لكن لما كان آخر زمانه، أثبت فيه ابن عباس. انظر الفتح (١٢/ ٤٣٣).\n(^٤) قال ابن حجر: وعلى هذا فهو من مراسيل الصحابة، سواء كان عن ابن عباس، أو عن أبي هريرة، أو من رواية ابن عباس عن أبي هريرة؛ لأن كلا منهما لم يكن في ذلك الزمان بالمدينة؛ أما ابن عباس فكان صغيرا مع أبويه بمكة … الخ. الفتح (١٢/ ٤٣٣، ٤٣٤).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ =\n⦗٦٧٣⦘ = الثانية).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه ابن عيينة.","vol":"17","page":672},{"text":"١٠٠٢٣ - حدثنا أبو المثنى معاذ بن المثنى بن معاذ بن معاذ، حدثنا محمد بن كثير (^١)، أخبرنا سليمان بن كثير، عن الزهري، عن عبيد الله ابن عبد الله، عن ابن عباس أن رسول الله ﷺ كان مما يقول لأصحابه: \"من رأى منكم رؤيا، فليقصها أعبرها له\". قال: فجاء رجل، فقال: يا رسول الله، رأيت ظُلّة بين السماء والأرض تنطف عسلا وسمنا، ورأيت لها سببا واصلا من السماء إلى الأرض، ورأيت ناسا يتكففون منها (^٢)، فمستكثر ومستقل، فأخذت به فعلوت، فأعلاك الله، ثم أخذ به الذي بعدك فعلا، فأعلاه الله، ثم أخذ به الذي بعده فعلا، فأعلاه الله، ثم أخذه (^٣) الذي بعده فقطع به، ثم وصل له فاتصل، فقال أبو بكر: يا رسول الله، إئذن لي أعبرها، فقال: \"اعبرها\" -وكان من أعبر الناس لرؤيا (^٤) بعد رسول الله ﷺ- فقال: أما الظلة، فالإسلام، وأما العسل والسمن، فالقرآن وحلاوة العسل ولين اللبن، وأما الذي\n⦗٦٧٤⦘ يتكففون (^٥) منه فمستكثر ومستقل، فهُم حملة القرآن، فقال: يا رسول الله، أصبت؟ فقال رسول الله ﷺ: \"أصبت وأخطأت\" فقال: ما الذي أصبتُ؟ وما الذي أخطأت؟ فأبى أن يخبره (^٦).\n_________\n(^١) محمد بن كثير هو موضع الالتقاء.\n(^٢) في نسخة (ل): منه.\n(^٣) حرف الهاء سقط من نسخة (ل).\n(^٤) في نسخة (ل): برؤيا.\n(^٥) في نسخة (ل): يتكفف.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ الرابعة).\nفوائد الاستخراج: ذكر رواية محمد بن كثير بتمامها، ومسلم ساق إسنادها، وذكر طرفها.","vol":"17","page":673},{"text":"١٠٠٢٤ - حدثنا محمد بن إسماعيل الصائغ، حدثنا سعيد ابن سليمان، حدثنا سليمان بن كثير (^١)، قال: سمعت الزهري يحدث، عن عبيد الله بن عبد الله، عن ابن عباس، قال: كان رسول الله ﷺ مما يقول لأصحابه: \"من رأى منكم رؤيا فليقصها؛ أعبرها له\". فذكر بطوله (^٢).\n_________\n(^١) سليمان بن كثير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ الرابعة).","vol":"17","page":674},{"text":"١٠٠٢٥ - حدثنا أحمد بن يوسف السلمي، حدثنا عبد الرزاق (^١)، حدثنا معمر، عن الزهري، عن عبيد الله بن عبد الله، (قال: كان معمر يقول مرة: عن أبي هريرة [ومرة] (^٢) عن ابن عباس) (^٣)، أن أبا هريرة يحدث،\n⦗٦٧٥⦘ أن رجلا أتى النبي ﷺ فقال: إني أرى الليلة ظلة ينطف منها السمن والعسل، وأرى (^٤) الناس يتكففون في أيديهم فالمستكثر والمستقل، وأرى سببا واصلا من السماء إلى الأرض، وأراك يا رسول الله أخذت به فعلوت، ثم أخذ رجل [من] (^٥) بعدك فعلا (^٦)، ثم أخذ به رجل آخر فعلا به، ثم أخذ به رجل فانقطع به، ثم وصل له فعلا به، فقال أبو بكر: أي رسول الله -بأبي أنت وأمي- لتدعني فلأعبرنه، قال: \"اعبرها\". قال: أما الظلة، فظلة الإسلام، وأما ما ينطف من السمن والعسل، فهو القرآن لينه وحلاوته، وأما المستكثر منه والمستقل، فهو المستكثر من القرآن والمستقِل، وأما السبب الواصل من السماء إلى الأرض، فهو الحق الذي أنت عليه تأخذ به، فيعليك الله، ثم يأخذ به بعدك رجل آخر فيعلو، ثم يأخذ به رجل بعده فيعلو به، ثم يأخذ به رجل آخر، فينقطع به، ثم يوصل له فيعلو، أي رسول الله، لتخبرني أصبت أم أخطأت؟ قال: \"أصبت [بعضا] (^٧) وأخطأت بعضا\". قال: أقسمت -بأبي أنت يا رسول الله- لتحدثني ما الذي أخطأت؟ فقال\n⦗٦٧٦⦘ النبي: ﷺ \"لا تقسم\" (^٨).\nكذا رواه محمد بن رافع، عن عبد الرزاق هكذا (^٩).\nأقول: فيه (^١٠) دليل أن المستحلف، إذا أقسم على غيره بشيء، أنه لا يلزَم (^١١) المستحلف شيئًا، وفيه أن النبي ﷺ لم يخبر أبا بكر بما أخطأ فيه من التعبير، بعد مسألته إياه، فيجوز لمن يسأل عن علم ليس فيه حلال ولا حرام ينبغي (^١٢) أن [لا] (^١٣) يخبر به.\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) ما بين القوسين هو كلام عبد الرزاق، صرح به مسلم، فقال: قال عبد الرزاق. وذكره.\n(^٤) في نسخة (ل): فأرى.\n(^٥) من نسخة (ل).\n(^٦) في نسخة (ل) بياض يسير، وفوقه ضبة.\n(^٧) من نسخة (ل).\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ الثالثة).\nفوائد الاستخراج: ذكر متن رواية عبد الرزاق، ومسلم ساق إسنادها، وذكر طرفها.\n(^٩) وصله مسلم في صحيحه، برقم (١٧/ الطريق الثالث) من كتاب الرؤيا.\nوكلمة (هكذا) ليست في نسخة (ل).\n(^١٠) في نسخة (ل): إنما فيه.\n(^١١) هكذا في الأصل فتحة فوق حرف الزاي، وعليه فتكون كلمة (لا يلزم) مبنية للمجهول؛ لأن لفظ (شيئا) منصوب. والله أعلم.\n(^١٢) كلمة (ينبغي) ليست في نسخة (ل)، وبحذفها يستقيم الكلام.\n(^١٣) من نسخة (ل)، ومحلها في الأصل ضبة.","vol":"17","page":674},{"text":"١٠٠٢٦ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن الزهري، عن عبيد الله بن عبد الله، عن أبي هريرة، أن رجلًا أتى النبي ﷺ.\n⦗٦٧٧⦘ فذكر الحديث بطوله (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ الثالثة).","vol":"17","page":676},{"text":"١٠٠٢٧ - حدثنا أبو داوود السجزي، حدثنا محمد بن يحيى ابن فارس، قال: حدثنا عبد الرزاق (^١) -كتبته من كتابه- أخبرنا معمر، عن الزهريّ، عن عبيد الله بن عبد الله، عن ابن عباس، قال: كان أبو هريرة يحدث أن رجلا أتى النبي ﷺ فقال: إني رأيت (^٢) الليلة ظلة. بطوله (^٣).\nقال أحمد بن سهل: قال محمد بن يحيى: وكان قد حدث به عبد الرزاق قوما (^٤) قبلنا، قال: كان معمر ربما قال: عن ابن عباس، وربما قال: عن أبي هريرة (^٥).\nقال محمد بن يحيى: وحدثني إسحاق بن إبراهيم (^٦): قال أخبرنا\n⦗٦٧٨⦘ عبد الرزاق، أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس، قال: إن رجلا جاء إلى النبي ﷺ (^٧).\nقال عبد الرزاق (^٨): [و] (^٩) كان معمر يحدث عن الزهري، قال: كان ابن عباس يحدث (^١٠)، حتى جاءه زمعة بن صالح بكتاب فيه: عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس وكان (^١١) لا يشك بعد ذلك.\n_________\n(^١) عبد الرزاق هو موضع الالثقاء.\n(^٢) في نسخة (ل): أرى.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧/ الثالثة).\n(^٤) في الأصل: (يوما)، والتصويب من نسختي (ل)، (هـ)، وحاشية الأصل ففيها: (لعله قوما).\n(^٥) لم أقف على وصله.\n(^٦) ابن راهويه. الفتح (١٢/ ٤٣٣).\n(^٧) ذكر ابن حجر أن محمد بن يحيى الذهلي، أخرجه في (العلل). الفتح (١٢/ ٤٣٣).\n(^٨) أي بالإسناد الذي قبله. انظر الإتحاف (٧/ ٣٧٩).\n(^٩) من نسخة (ل).\n(^١٠) يعني: ولا يذكر: عبيد الله بن عبد الله في السند، حتى جاءه زمعة بن صالح، … الخ. انظر: الفتح (١٢/ ٣٩١).\n(^١١) في نسخة (ل): فكان.","vol":"17","page":677},{"text":"١٠٠٢٨ - حدثنا أبو أيوب البهراني سليمان بن عبد الحميد الحمصي، حدثنا يزيد بن عبد ربه، والربيع بن رَوح (^١)، وعمرو (^٢)، قالوا: حدثنا محمد بن حرب، ح.\nوحدثنا أبو أمية، حدثنا خالد بن خَلِيّ (^٣)، حدثنا محمد بن حرب (^٤)، حدثنا\n⦗٦٧٩⦘ الزبيدي، عن الزهري، عن عبيد الله [بن عبد الله] (^٥)، أن ابن عباس، أو أبا هريرة، كان يحدث أن رجلا أتى النبي ﷺ، فقال: يا رسول الله: إني أرى الليلة ظلة تنطف السمن والعسل، وأرى الناس يتكففون منها بأيديهم، فالمستكثر والمستقل، وأرى سببا واصلا إلى السماء، فأراك أخذت به وعلوت، ثم أخذه رجل بعدك فعلا، ثم أخذه رجل فعلا، ثم أخذه رجل آخر فانقطع، ثم وصل له فعلا، قال أبو بكر: يا رسول الله، بأبي أنت، لتدعني (^٦) فلأعبرنه، قال رسول الله: ﷺ \"اعبر\". قال أبو بكر: أما الظلة، فظلة الإسلام، وأما الذي تنطف من السمن والعسل فالقرآن (^٧) حلاوته ولينه، وأما ما يتكلف الناس فالمستكثر من القرآن والمستقل، وأما السبب الواصل من السماء إلى الأرض، [فالحق الذي] (^٨) أنت عليه، فأخذت به فيعليك الله، ثم يأخذ به رجل آخر من بعدك، فيعلو به، [ثم يأخذ به رجل آخر، فيعلو به] (^٩) ثم يأخذ به رجل آخر فينقطع به، ثم يوصَل له فيعلو به، فأخبرني يا\n⦗٦٨٠⦘ رسول الله -بأبي أنت- أصبت أو أخطأت؟ قال رسول الله: ﷺ \"أصبت بعضا، وأخطأت بعضا\". قال: هو الله يا رسول الله، لتحدثني بالذي أخطأت. قال: \"لا تقسم\" (^١٠).\nقال محمد بن يحيى: المحفوظ عندنا من رواه أن ابن عباس أو أبا هريرة هكذا، كما رواه الزبيدي فشك (^١١)، ولسنا نبعد أن يكون عن ابن عباس محفوظ، والله أعلم.\n_________\n(^١) اللاحوني، الحمصي.\n(^٢) ابن عثمان بن سعيد بن كثير بن دينار، القرشي مولاهم، أبو حفص، الحمصي.\n(^٣) بفتح الخاء المعجمة، وكسر اللام المخففة -على وزن علي- الكلاعي، الحمصي.\n(^٤) محمد بن حرب هو موضع الالتقاء في الطريقين.\n(^٥) من نسخة (ل).\n(^٦) في نسخة (ل): لتدعن.\n(^٧) في الأصل: (القرآن) بدون فاء. والتصويب من نسخة (ل).\n(^٨) من نسخة (ل).\n(^٩) من نسخة (ل).\n(^١٠) تقدم تخريجه، انظر الحديث رقم (١٠٠٢١)، وهذا الطريق عند مسلم برقم (١٧).\n(^١١) في نسخة (ل): بشك.","vol":"17","page":678},{"text":"<span data-type='title' id=toc-1306>باب تعبير الرطب من التمر، والدليل على أن التمر (^١) والرطب في المنام إذا نسِب إلى شيء، أو إلى موضع من جهة الإضافة، كان ذلك على وجه الفأل </span>(^٢)\n_________\n(^١) في نسخة (ل): (أو).\n(^٢) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، ولفظها: (أو من عند أحد، أعبر المضاف إليه على وجه الفأل، مكروها أو محبوبا، وتأويل السواك).","vol":"17","page":681},{"text":"١٠٠٢٩ - حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان ابن مسلم، وسليمان بن حرب، قالا: حدثنا حماد بن سلمة، ح.\nوحدثنا الصغاني، قال: حدثنا عفان، قال حدثنا: حماد بن سلمة (^١)، أخبرنا ثابت البناني، عن أنس بن مالك، أن النبي ﷺ قال: \"رأيت كأني في دار عقبة بن رافع، فأتينا برطب، من رطب ابن طاب، فأولت أن ذلك رفعة لنا في الدنيا، والعاقبة في الآخرة، وأن ديننا قد طاب\" (^٢).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٧٧٩/ حديث رقم ١٨).","vol":"17","page":681},{"text":"١٠٠٣٠ - حدثنا أحمد بن أبي رجاء (^١)، حدثنا شعيب بن حرب (^٢)،\n⦗٦٨٢⦘ حدثنا صخر بن جويرية، عن نافع، أن عبد الله بن عمر حدثه، أن رسول الله ﷺ قال: \"أراني في المنام أتسوك بسواك، فجاءني رجلان (^٣) أحدهما أكبر من الآخر، فناولت السواك الأصغر منهما، فقيل (^٤) لي: كبر، فدفعته إلى الأكبر\" (^٥).\n_________\n(^١) هو أحمد بن محمد بن عبيد الله بن أبي رجاء، الثغري.\n(^٢) المدائني، أبو صالح، نزيل مكة، ت (١٩٧) هـ. =\n⦗٦٨٢⦘ = وثقه الأئمة، منهم: ابن معين، وأبو حاتم، والنسائي.\nانظر: تأريخ الدارمي (١٣٢/ ترجمة ٤٢٢)، والجرح والتعديل (٤/ ٣٤٢، ٣٤٣/ ترجمة ١٥٠٤)، وتهذيب الكمال (١٢/ ٥١١ - ٥١٦/ ترجمة ٢٧٤٦).\n(^٣) لم أقف على من بينهما.\n(^٤) قائل ذلك هو جبريل.\nالفتح (١/ ٣٥٧).\n(^٥) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٧٧٩/ حديث رقم ١٩).\nوأخرجه البخاري في صحيحه -كتاب الوضوء، باب دفع السواك إلى الأكبر (١/ ٣٥٦/ حديث رقم ٢٤٦).","vol":"17","page":681},{"text":"١٠٠٣١ - حدثنا عثمان بن خُرَّزاذ (^١)، قال: حدثنا عفان [بن مسلم] (^٢)، حدثنا صخر بن جويرية (^٣)، حدثنا نافع، أن عبد الله بن عمر،\n⦗٦٨٣⦘ حدثه أن رسول الله ﷺ قال: \"أراني أتسوك [بسواك] (^٤)، فجاءني رجلان أحدهما أكبر من الآخر، فناولت السواك الأصغر منهما، فقيل لي: كبر؛ فدفعته إلى الأكبر منهما\" (^٥).\n_________\n(^١) هو عثمان بن عبد الله بن محمد بن خرزاذ، البصري، أبو عمرو.\n(^٢) من نسخة (ل).\n(^٣) صخر بن جويرية هو موضع الالتقاء.\n(^٤) من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٠٣٠).","vol":"17","page":682},{"text":"<span data-type='title' id=toc-1307>بيان تأويل المرأة السوداء إذا رُؤيت (^١) ثائرة الرأس</span>\n_________\n(^١) في نسخة (ل): (أريت).","vol":"17","page":684},{"text":"١٠٠٣٢ - ز- حدثنا يوسف بن مسلم، قال: حدثنا حجاج ابن محمد، عن ابن جريج، قال: حدثني موسى بن عقبة (^١)، عن سالم، أنه حدثه عن رؤيا رسول الله ﷺ في وباء المدينة، عن عبد الله بن عمر، عن النبي ﷺ قال: \"رأيت امرأة سوداء ثائرة الرأس، خرجت من المدينة، حتى قامت بمَهْيَعَة (^٢)، وهي الجُحْفَة (^٣) \"، فأوّل رسول الله ﷺ أن وباء المدينة ينقل إلى الجحفة (^٤).\n_________\n(^١) ابن أبي عياش، مولى آل الزبير، ت (١٤١) هـ، وقيل: بعدها.\n(^٢) مهيعة -بالفتح ثم السكون ثم ياء مفتوحة وعين مهملة- مفعلة من التهيع، وهو الانبساط. وأرض هيعة ومهيعة: مبسوطة. انظر: المجموع المغيث (٣/ ٥٢٢)، والفائق (٤/ ١٢٣)، ومعجم البلدان (٥/ ٢٧٢).\n(^٣) الجحفة -بالضم ثم السكون والفاء- كانت قرية كبيرة ذات منبر، على طريق المدينة من مكة على أربع مراحل، وهي ميقات أهل مصر والشام إن لم يمروا بالمدينة، وكان اسمها: مهيعة، وإنما سميت الجحفة لأن السيل اجتحفها. معجم البلدان (٢/ ١٢٩).\n(^٤) إسناده صحيح. وابن جريج صرح بالسماع. والحديث أخرجه البخاري في صحيحه -كتاب التعبير، باب إذا رأى أنه أخرج الشيء من كوة وأسكنه موضعا آخر (١٢/ ٤٢٥/ حديث رقم ٧٠٣٨)، وفي باب المرأة السوداء (١٢/ ٤٢٦/ حديث ٧٠٣٩)، من طريقين عن موسى بن عقبة، به.","vol":"17","page":684},{"text":"١٠٠٣٣ - ز- حدثنا أبو الأزهر، حدثنا روح، حدثنا ابن جريج، حدثني موسى بن عقبة، عن سالم، أنه حدق عن رؤيا رسول الله ﷺ في وباء المدينة، عن ابن عمر، عن النبي ﷺ قال: \"رأيت امرأة سوداء ثائرة الرأس، خرجت من المدينة، حتى أقامت بمَهْيَعَة وهي الجُحفة\"، فأول رسول الله ﷺ أن وباء المدينة نقِل (^١) إلى الجحفة (^٢).\n_________\n(^١) في نسخة (ل): ينقل.\n(^٢) إسناده حسن، وتخريجه تقدم، انظر الحديث رقم (١٠٠٣٢).","vol":"17","page":685},{"text":"١٠٠٣٤ - ز- حدثنا حمدان بن علي، حدثنا عفان، حدثنا وهيب، حدثنا موسى بن عقبة، عن سالم، عن أبيه في رؤيا رسول الله ﷺ (^١)، أن النبي ﷺ قال: \"رأيت امرأة سوداء ثائرة الشعر، خرجت من المدينة حتى قامت بمَهْيَعَة، فأولت أنه (^٢) وباؤها نقل إلى مَهْيَعَة، وهي الجُحْفة\" (^٣).\n_________\n(^١) في نسخة (هـ) زيادة: (في وباء المدينة)، وعليها إشارة (لا- إلى).\n(^٢) في نسخة (ل): (أن).\n(^٣) إسنادها صحيح، وتخريجه تقدم، انظر الحديث رقم (١٠٠٣٢).","vol":"17","page":685},{"text":"<span data-type='title' id=toc-1308>بيان الترغيب في عبارة الرؤيا، و[في] (^١) سماعها ممن يراها إذا كانت صالحةً، والسؤال عنها</span>\n_________\n(^١) من نسخة (ل).","vol":"17","page":686},{"text":"١٠٠٣٥ - حدثنا محمد بن إسماعيل الصائغ [بمكة] (^١)، قال: حدثنا سعيد بن سليمان، حدثنا سليمان بن كثير (^٢)، عن (^٣) الزهري، يحدث عن عبيد الله بن عبد الله، عن ابن عباس، قال: كان رسول الله ﷺ مما يقول لأصحابه: \"من رأى منكم رؤيا فليقصها؛ أعبرها له\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) سليمان بن كثير هو موضع الالتقاء.\n(^٣) في نسخة (ل): (قال: سمعت).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠٢٣).","vol":"17","page":686},{"text":"١٠٠٣٦ - ز- حدثنا جعفر بن محمد الصائغ، قال: حدثنا عفان [ابن مسلم] (^١)، حدثنا سليمان بن المغيرة، عن ثابت البناني، عن أنس ابن مالك، قال: كان رسول الله ﷺ تعجبه الرؤيا الحسنة، وربما قال: \"هل رأى أحد منكم رؤيا\"؟ فإذا رأى الرجل، الرؤيا، الذي لا يعرفه رسول الله ﷺ سأل عنه، فإن كان ليس به بأس، كان أعجب\n⦗٦٨٧⦘ لرؤياه إليه (^٢).\n_________\n(^١) من نسخة (ل).\n(^٢) إسناده صحيح. وأخرجه أحمد في مسنده (٣/ ١٣٥، ٢٥٧)، والنسائي في السنن الكبرى -كما في تحفة الأشراف (١/ ١٣٨/ حديث رقم ٤٢٩)، وأبو يعلى في مسنده (٦/ ٤٤، ٤٥/ حديث رقم ٣٢٨٩)، من طرق عن سليمان بن المغيرة، به، مطولا.","vol":"17","page":686},{"text":"١٠٠٣٧ - حدثنا [أحمد بن يوسف] (^١) السلمي، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر، قال: كان الرجل في حياة رسول الله ﷺ إذا رأى رؤيا قصها على رسول الله؛ فتمنيت أن أرى رُؤيا؛ فأقصها على رسول الله ﷺ قال: كنت غلامًا شأبا عزبًا، وكنت أنام في المسجد على عهد رسول الله ﷺ-فرأيت في النوم كأن ملكين أخذاني، فذهبا بي إلى النار، فإذا هي مَطوِية كطي البئر، وإذا لها قرنان (^٣) كقرني البئر، وإذا فيها أناس (^٤) قد عرفتهم؛ فجعلت أقول: أعوذ بالله من النار، [قال:] (^٥) فلقيهما ملك\n⦗٦٨٨⦘ آخر، فقالا (^٦) لي: لَن ترع (^٧)، فقصصتها على حفصة، فقصتها حفصة على رسول الله ﷺ فقال: \"نعم الرجل عبد الله، لو كان يصلي من الليل\". قال سالم: وكان (^٨) عبد الله لا ينام من الليل إلا قليلا (^٩).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) في الأصل ونسختي (ل)، (هـ): (قرنين). وعليها شبة في الأصل ونسخة (ل).\n(^٤) في نسخة (ل): ناس.\n(^٥) من نسخة (ل).\n(^٦) هكذا -بالتثنية- في كل النسخ، والذي في الصحيحين: (قال)، أي الملك الثالث.\n(^٧) هكذا -بالجزم- في كل النسخ، وجاء مثله في رواية القابسي لصحيح البخاري، على ما ذكره الحافظ في الفتح (٣/ ٧) و(٧/ ٩٠)، بل ذكر في (١٢/ ٤١٨) أنه وقع لكثير من الرواة: (لن ترع) بحرف لن مع الجزم. والذي في الطبعة السلفية هو: (لن تراع)، على الجادة، وفي بعض المواضع: (لم ترع). والذي في صحيح مسلم هو: (لم ترع) لا غير.\nقال ابن مالك في توجيه النصب بـ (لن): (والوجه فيه: أن يكون سكّن عين (تراع) للوقف، ثم شبهه بسكون المجزوم، فحذف الألف قبله، كما تحذف قبل سكون المجزوم، ثم أجرى الوصل مجرى الوقف. ويجوز: أن يكون السكون سكون جزم، على لغة من يجزم بلن، وهي لغة حكاها الكسائي). اهـ.\nشواهد التوضيح (ص ١٦٠).\n(^٨) في نسخة (ل): فكان.\n(^٩) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عبد الله ابن عمر ﵄ (٤/ ١٩٢٧، ١٩٢٨/ حديث رقم ١٤٠).\nوأخرجه البخاري في صحيحه -كتاب التهجد، باب فضل قيام الليل (٣/ ٦/ حديث رقم ١١٢١)، وأطرافه في (٤٤٠، ١١٥٦، ٣٧٣٨، ٣٧٤٠، ٧١٠٥، ٧٠٢٨، ٧٠٣٠).","vol":"17","page":687},{"text":"١٠٠٣٨ - حدثنا يزيد بن سنان، وأبو الأزهر، قالا: حدثنا وهب ابن جرير (^١)، قال: حدثنا أبي، قال: سمعت أبا رجاء العطاردي، يحدث عن سمرة بن جندب، قال: كان رسول الله ﷺ إذا صلى الصبح فسلم، أقبل علينا بوجهه، فقال: \"هل رأى [أحد] (^٢) منكم الليلة رؤيا\"؟ فإن كان [أحد] (^٣) رأى رؤيا قصها عليه (^٤).\n_________\n(^١) وهب بن جرير هو موضع الالتقاء.\n(^٢) زيادة من الصحيحين، ومن الحديث الآتي برقم (٨٨٦). وفي الأصل ضبة فوق كلمتي (رأى منكم)، ولعلها إشارة إلى سقوط كلمة (أحد).\n(^٣) من نسخة (ل).\n(^٤) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٧٨١/ حديث رقم ٢٣)، دون قوله: (فإن كان أحد …).\nوأخرجه البخاري في صحيحه -كتاب الأذان، باب يستقبل الإمام الناس إذا سلم (٢/ ٣٣٣ /حديث رقم ٨٤٥)، وأطرافه في (١١٤٣، ١٣٨٦، ٢٠٨٥، ٦٠٩٦، ٤٦٧٤، ٣٣٥٤، ٣٢٣٦، ٢٧٩١،٧٠٤٧)، وهو مطول برقم (١٣٨٦) ورقم (٧٠٤٧).","vol":"17","page":689},{"text":"<span data-type='title' id=toc-1309>بيان تأويل [رؤية] (^١) السيف إذا انكسر، أو انكسر، أو رأى صاحبه فيه وهنًا، أو يرى فيه زيادة حسن أو زيادة نماء، وتأويل البقر والخيل </span>(^٢)\n_________\n(^١) من نسخة (ل).\n(^٢) انظر التعليق على هذه الكلمة في نص الحديث.","vol":"18","page":5},{"text":"١٠٠٣٩ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"أريت في المنام أني أهاجر، من مكة إلى أرض بها نخل، فذهب وَهَلِي (^٢) إلى أنها اليمامة (^٣)، أو هَجَر (^٤)، فإذا هي المدينة: يثرب، ورأيت [في] (^٥) رؤياي\n⦗٦⦘ هذه أني هززت سيفا، فانقطع صدره؛ فإذا هو ما أصيب من المؤمنين يوم أحد، ثم هززته فعاد أحسن ما كان، فإذا هو ما جاء الله به من الفتح، واجتماع المؤمنين، ورأيت فيها أيضًا بقرا (^٦) واللهُ خير (^٧)، فإذا هم النفر من المؤمنين يوم أحد، وإذا الخيل (^٨) ما جاء الله به من الخير\n⦗٧⦘ بعد، وثواب الصدق الذي آتانا الله بعد (^٩) يوم بدر\" (^١٠).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) قال ابن التين: روينا \"وهلي\": بفتح الهاء. والذي ذكره أهل اللغة بسكونها. قال: ولعله وقع في الرواية على مثل ما قالوه في (البحر): بحر، بالتحريك. وكذا (النهر): نهر. اهـ. الفتح (١٢/ ٤٢٢).\nوقال ابن الأثير: وهل إلى الشيء -بالفتح- يهل -بالكسر- وهلا -بالسكون- إذا ذهب وهمه إليه. النهاية (٥/ ٢٣٣).\n(^٣) قرية معدودة من نجد، وبينها وبين البحرين عشرة أيام. معجم البلدان (٥/ ٥٠٥).\n(^٤) هجر -بفتح أوله وثانيه- مدينة، وهي قاعدة البحرين، وربما قيل: (الهجر) بالألف واللام، وقيل: ناحية البحرين كلها هجر، وهو الصواب. معجم البلدان (٥/ ٤٥٢).\n(^٥) زيادة من الصحيحين، ويقتضيها السياق، وفي مكانها ما يشبه الضبة في نسخة (ل).\n(^٦) قال النووي: (قد جاء في غير مسلم زيادة في هذا الحديث: \"ورأيت بقرًا تنحر\" وبهذه الزيادة يتم تأويل الرؤيا بما ذكر؛ فنحر البقر هو قتل الصحابة ﵃ الذين قتلوا بأحد). اهـ. شرح النووي (١٥/ ٣٤). ولعله يشير ﵀ إلى حديث جابر الآتي برقم (١٠٠٥٠)، وإلى حديث ابن عباس الذي أخرجه أحمد (١/ ٢٧١)، والحاكم (٢/ ١٢٨، ١٢٩)، وعنه البيهقي في الكبرى (٧/ ٤١)، وفيه: \"ورأيت بقرًا تذبح\". وصححه الحاكم، والذهبي، وهو إلى الحسن أقرب. وأما حديث أبي موسى الأشعري فلم تقع فيه تلك الزيادة، كما أشار ابن حجر في الفتح (١٢/ ٤٢١، ٤٢٢).\n(^٧) لفظ الجلالة في قوله: \"والله خير\" فوقه ضمة في نسخة (ل)، وقال القاضي عياض: (ضبطنا هذا الحرف -\"واللهُ خير\"- عن جميع الرواة برفع الهاء والراء، على المبتدأ والخبر). ثم قال: (قال أكثر شراح الحديث: معناه: ثواب الله خير، أي: صنع الله بالمقتولين خير لهم من بقائهم في الدنيا). وقال: (والأولى قول من قال: \"والله خير\" من جملة الرؤيا، كلمة ألقيت إليه وسمعها في الرؤيا، عند رؤيا البقر؛ بدليل تأويله لها بقوله ﷺ: \"وإذا الخير ما جاء الله به\". اهـ. شرح النووي (١٥/ ٣٤، ٣٥).\n(^٨) هكذا وقع لأبي عوانة، بلفظ الخيل، ولذا بوّب به، لكن هذا اللفظ خطأ -فيما يظهر لي- فإنه لم يرد ذكر للخيل في هذه الرؤيا لا عند أبي عوانة، ولا عند غيره ممن أخرج =\n⦗٧⦘ = هذا الحديث، ولعله من أجل هذا ضبب في نسخة (ل) على هذا اللفظ في الحديث.\nومن المصادر التي ورد فيها هذا الحديث -سوى الصحيحين-: سنن ابن ماجه (٢/ ١٢٩٢/حديث رقم ١٩٢١)، وسنن الدارمي (٢/ ١٢٩)، ومسند أبي يعلى (١٣/ ٢٨٣، ٢٨٤/حديث رقم ٧٢٩٨)، كلها بلفظ: \"الخير\"، وهو الصواب، ولم يذكر شراح الحديث غيره.\n(^٩) قال القاضي عياض: \"و\"وبعد يوم بدر\" بضم قال \"بعد\" ونصب \"يوم\"، وروي بنصب الدال، قالوا: ومعناه: ما جاء الله به بعد بدر الثانية، من تثبيت قلوب المؤمنين؛ لأن الناس جمعوا لهم وخوفوهم، فزادهم ذلك إيمانًا، وقالوا: حسبنا الله ونعم الوكيل، فانقلبوا بنعمة من الله وفضل، لم يمسسهم سوء، وتفرق العدو عنهم هيبة لهم\". اهـ. شرح النووي (١٥/ ٣٤).\n(^١٠) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٧٧٩، ١٧٨٠/ حديث رقم ٢٠).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب علامات النبوة- (٦/ ٦٢٧/ حديث رقم ٣٦٢٢)، وأطرافه في (٣٩٨٧، ٤٠٨١، ٧٠٣٥، ٧٠٤١).","vol":"18","page":5},{"text":"<span data-type='title' id=toc-1310>باب رؤيا النبي ﷺ في مسيلمة الكذاب، والدليل على أن سوار الذهب للرجال، وما يشبهه من الذهب مكروه، ونزعه محبوب</span>","vol":"18","page":8},{"text":"١٠٠٤٠ - حدثنا محمد بن عوف الحمصي، والصغاني، قالا: حدثنا أبو اليمان (^١)، أخبرنا شعيب، حدثنا ابن أبي حسين، حدثني نافع ابن جبير بن مطعم، عن ابن عباس، قال: قدم مسليمة الكذاب على عهد النبي ﷺ، فجعل يقول: إن جعل لي محمد الأمر من (^٢) بعده، تَبِعْتُه وقَدِمها في بَشَرٍ كثيرٍ من قومه، فأقبل إليه النبي ﷺ ومعه ثابت بن قيس بن شَماس، وفي يد النبي ﷺ قطعة جريدة، حتى وقف على مسيلمة في أصحابه، قال: \"لو سألتني هذه القطعة ما أعطيتكها، ولن أتعد (^٣) أمر الله فيك، ولئن أدبرت ليعقرنك الله، وإني لأراك الذي أريت فيه ما رأيت، و(^٤) هذا ثابت يجيبك عني\". ثم انصرفَ عنه (^٥).\n⦗٩⦘ قال ابن عباس (^٦): فسألت عن قول النبي ﷺ: \"إنك أنت الذي أريت فيه ما رأيت\"؟ فأخبرني أبو هريرة: أن النبي ﷺ قال: \"بينا أنا نائم رأيت في يدي سوارين من ذهب، فأهمّني شأنهما، فأوحي إليّ في المنام أن انفخهما، فنفختهما فطارا، فأولتهما كذابين (^٧) يخرجان من بعدي، وكان (^٨) أحدهما العنسي صاحب صنعاء، والآخر مسيلمة صاحب اليمامة\" (^٩).\n_________\n(^١) أبو اليمان هو موضع الالتقاء.\n(^٢) كلمة (من) ساقطة من نسخة (ل).\n(^٣) في نسخة (ل)، وصحيح البخاري: (ولن تعدو).\n(^٤) حرف الواو ساقط من نسخة (ل).\n(^٥) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٧٨٠/ حديث رقم ٢١). =\n⦗٩⦘ = وأخرجه البخاري في صحيحه -كتاب المغازي، باب وفد بني حنيفة (٨/ ٨٩/ حديث رقم ٤٣٧٣)، وأطرافه في (٣٦٢٠، ٤٣٧٨، ٧٠٣٣، ٧٤٦١).\n(^٦) بالإسناد السابق.\n(^٧) في نسخة (ل) زيادة كلمة (يعني) بعد كلمة (كذابين).\n(^٨) في نسخة (ل): فكان.\n(^٩) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (/ ٤/ ١٧٨١ /حديث رقم ٢١).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب وفد بني حنيفة- (٨/ ٨٩/حديث رقم ٤٣٧٤)، وأطرافه في (٣٦٢١، ٤٣٧٥، ٤٣٧٩، ٧٠٣٤، ٧٠٣٧).","vol":"18","page":8},{"text":"١٠٠٤١ - حدثنا السلمي، قال: حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ،\n⦗١٠⦘ فذكر أحاديث منها: وقال رسول الله ﷺ: \"بينا أنا نائم أتيت خزائن الأرض، فَوَضَع (^٢) في يدي سِوَارين (^٣) من ذهب، فَكَبُرَا علي، فأهماني، فأوحي إليّ أن انفخهما، فنفختهما، فذهبا، فأولتهما الكذابين الذين أنا بينهما: صاحب صنعاء، وصاحب اليمامة\" (^٤). لم يخرجاه (^٥).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) فوضع -بفتح الواو والضاد- وفيه ضمير الفاعل، أي: وضع الآتي بخزائن الأرض في يدي سوارين، فهذا هو الصواب. وضبطه بعضهم (فوضع) -بضم الواو- وهو ضعيف لنصب (سوارين)، وإن كان يتخرج على وجه ضعيف. شرح النووي على مسلم (١٥/ ٣٥).\n(^٣) بكسر المهملة، ويجوز ضمها، وفيه لغة ثالثة: (أسوار) بضم الهمزة أوله. فتح الباري (١٢/ ٤٢٤).\n(^٤) أخرجه مسلم في صحيحه -كتاب الرؤيا، باب رؤيا النبي ﷺ (٤/ ١٨٧١/ حديث رقم ٢٢). وأخرجه البخاري في صحيحه -كتاب المغازي، باب وفد بني حنيفة- (٨/ ٨٩/ حديث رقم ٤٣٧٥)، وطرفه في (٧٠٣٧).\n(^٥) كلمة: (لم يخرجاه) غير موجودة في نسخة (ل)، وفي نسخة (هـ) ملحقة بالمتن بخط صغير، ومسلم قد أخرج الحديث، فلعل هذه اللفظة وقعت هنا خطأ.","vol":"18","page":9},{"text":"١٠٠٤٢ - حدثنا أحمد بن عثمان الأودي، حدثنا عبيد الله ابن موسى، حدثنا شيبان، عن الأعمش، عن أبي صالح، عن أبي هريرة (^١)، عن النبي ﷺ قال: \"أتيت وأنا نائم، فوضع في يدي\n⦗١١⦘ مفاتيح خزائن الأرض\" (^٢).\n_________\n(^١) أبو هريرة ﵁ هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب المساجد ومواضع الصلاة- (١/ ٣٧١، ٣٧٢/ حديث رقم ٦) وفيه زيادة: بعثت بجوامع الكلم، ونصرت بالرعب.\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب قول النبي ﷺ: نصرت بالرعب (٦/ ١٢٨/حديث رقم ٢٩٧٧)، وأطرافه في (٦٩٩٨، ٧٠١٣، ٧٢٧٣).","vol":"18","page":10},{"text":"<span data-type='title' id=toc-1311>باب تأويل رؤية اللبن في المنام</span>","vol":"18","page":12},{"text":"١٠٠٤٣ - حدثنا عباس الدوري، وأبو داوود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح، ح.\nوحدثنا محمد بن النعمان بن بشير المقدسي، وأبو إسماعيل الترمذي، قالا: حدثنا عبد العزيز الأويسي، حدثنا إبراهيم بن سعد (^٢)، عن صالح ابن كيسان، عن ابن شهاب، قال: حدثني حمزة بن عبد الله بن عمر، أنه سمع عبد الله بن عمر، يقول: قال رسول الله ﷺ: \"بينما أنا نائم أتيت بقدح لبن، فشربت منه، حتى إني لأرى الرِّي (^٣) يجري من أطرافي، فأعطيت فضلي عمر بن الخطاب\". فقال من حوله: فما أولت ذلك يا رسول الله؟ قال: \"العلم\" (^٤).\n_________\n(^١) يعقوب بن إبراهيم بن سعد، هو موضع الالتقاء، في هذا الطريق.\n(^٢) إبراهيم بن سعد هو موضع الالتقاء، في هذا الطريق.\n(^٣) بكسر الراء، ويجوز فتحها. الفتح (٧/ ٤٥).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل عمر ﵁ (٤/ ١٨٦٠/حديث رقم ١٦/ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب التعبير، باب إذا جرى اللبن في أطرافه أو أظافيره (١٢/ ٣٩٤، ٣٩٥/ حديث رقم ٧٠٠٧)، وأطرافه في (٣٦٨١، ٧٠٠٦، ٧٠٢٧، ٧٠٣٢). =\n⦗١٣⦘ = فوائد الاستخراج: ذكر متن رواية يعقوب بن إبراهيم، ومسلم ساق إسنادها، وأحال بها على رواية يونس بن يزيد، عن ابن شهاب.","vol":"18","page":12},{"text":"١٠٠٤٤ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن بن شهاب، عن حمزة بن عبد الله بن عمر، عن أبيه، عن رسول الله ﷺ أنه قال: \"بينا أنا نائم، إذ رأيت قدحًا أتيت به فيه لبن، فشربت منه، حتى إني لأرى الري يجري بين أظفاري، ثم أعطيت فضلي عمر بن الخطاب\". فقالوا: ما أولت ذلك يا رسول الله؟ قال: \"العلم\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٤٣).\nتنبيه: هذا الحديث تأخر في نسخة (ل) عن الذي بعده هنا.","vol":"18","page":13},{"text":"١٠٠٤٥ - حدثنا بحر بن نصر الخولاني، حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد عن ابن شهاب، عن حمزة بن عبد الله، عن أبيه، عن رسول الله ﷺ. مثله (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٤٣).","vol":"18","page":13},{"text":"١٠٠٤٦ - حدثنا الصغاني، وأبو إسماعيل، قالا: حدثنا أبو صالح (^١)،\n⦗١٤⦘ حدثني ليث (^٢)، عن عقيل، عن ابن شهاب، قال: أخبرني حمزة، أن عبد الله بن عمر، قال: سمعت النبي ﷺ يقول: \"بينا أنا نائم أتيت بقدح لبن\". وذكر الحديث (^٣).\n_________\n(^١) هو عبد الله بن صالح بن محمد، تقدم برقم (١٠٠٤٣).\n(^٢) ليث هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٤٣).","vol":"18","page":13},{"text":"<span data-type='title' id=toc-1312>باب تأويل رؤية (^١) القميص في المنام، والدليل على أن ما يكون فيها من الحسن والسعة والنظافة، فهي المحبوبة في الدين </span>(^٢)\n_________\n(^١) كلمة (رؤية) ساقطة من نسخة (ل)، وكذلك كلمة (في الدين) التي في آخر العنوان.\n(^٢) في نسخة (هـ) زيادة في عنوان الباب، وعليها إشارة (لا- إلى)، ولفظها: (وما يكون منها وسحد ضيقة منفسحة فهي مكروهة في الدين، وتأويل الدرع، وأن الرويا إذا ذكرها الرجل وهي مكروهة، ولم يعبرها المعبر، وقال: خيرا). اهـ. وفيها كلمة لم أستطع قراءتها، ونقلت صورتها، ووضعت تحتها خطا.","vol":"18","page":15},{"text":"١٠٠٤٧ - حدثنا محمد بن إسماعيل الصائغ [المكي] (^١)، حدثنا سليمان بن داوود الهاشهي، حدثنا إبراهيم بن سعد (^٢)، عن صالح ابن كيسان، عن الزهري، عن أبي أمامة بن سهل بن حنيف، عن أبي سعيد الخدري، قال: سمعت النبي ﷺ يقول: \"رأيت في المنام قومًا يعرضون علي، وعليهم قُمص، منها ما يبلغ الثدي، ومنها ما يبلغ دون ذلك، وعُرض عليّ عمر بن الخطاب\" ﵁ \"وعليه قميص يجّره\"، فقال مَن حوله (^٣): فما أولت ذلك يا رسول الله؟\n⦗١٦⦘ قال: \"الدين\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) إبراهيم بن سعد هو موضع الالتقاء.\n(^٣) قائل ذلك هو أبو بكر الصديق. الفتح (٧/ ٥١)، و(١٢/ ٣٩٥).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر ﵁ (٤/ ١٨٥٩/ حديث رقم ١٥).\nوأخرجه البخاري في صحيحه -كتاب الإيمان، باب تفاضل أهل الإيمان في الأعمال- (١/ ٧٣/ حديث رقم ٢٣)، وأطرافه في (٣٦٩١، ٧٠٠٨، ٧٠٠٩).","vol":"18","page":15},{"text":"١٠٠٤٨ - حدثنا يونس بن عبد الأعلى، وعبيد بن شريك، قالا: حدثنا يحيى بن عبد الله بن بكير، حدثني الليث، عن بن الهاد، عن إبراهيم ابن سعد (^١)، عن صالح بن كيسان، عن ابن شهاب، عن أبي أمامة ابن سهل بن حنيف، عن أبي سعيد الخدري، أنه سمع رسول الله ﷺ يقول: \"بينا أنا نائم رأيت الناس يعرضُون وعليهم قمص، منها ما يبلغ الثدي، ومنها ما يبلغ دون ذلك، وعرض علي عمر بن الخطاب وعليه قميص يجره\"، قالوا (^٢): فما أولت ذلك يا رسول الله؟ قال: \"الدين\" (^٣).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسخة (ل): فقالوا.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٤٧).","vol":"18","page":16},{"text":"١٠٠٤٩ - حدثنا محمد بن عبيد الله بن المنادي، قال: حدثنا يونس ابن محمد، قال: حدثنا ليث، عن يزيد بن الهاد، عن إبراهيم بن سعد (^١)، عن صالح بن كيسان، عن ابن شهاب، بمثله، إلا أنه قال -بَدل\n⦗١٧⦘ \"الدين\" -: \"العِلم\" (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٤٧).\nفوائد الاستخراج: ذكر لفظ \"العلم\" بدل \"الدين\".","vol":"18","page":16},{"text":"١٠٠٥٠ - ز- حدثنا الصغاني، حدثنا حجاج بن منهال، حدثنا حماد بن سلمة، حدثنا أبو الزبير، عن جابر، أن النبي ﷺ قال: \"رأيت كأني في درع حصينة، ورأيت بقرة (^١) منحرة؛ فتأولت أن الدرع: المدينة، والبقرة (^٢)، والله خير، فلو أقمنا بالمدنية، فإن دخلوا علينا قاتلناهم\"، فقالوا: والله ما دخلت علينا في الجاهلية، أفتدخل علينا في الإِسلام! قال: \"فشأنكم إذًا\". قال: فقالت الأنصار بعضها لبعض: رددنا على النبي ﷺ؟ فجاءوا فقالوا: يا رسول الله، شأنك. فقال (^٣): \"الآن! إنه ليس لنبي إذا لبس لأمته (^٤)\n⦗١٨⦘ بأن (^٥) يضعها حتى يقاتل\" (^٦).\n_________\n(^١) في نسخة (ل)، ومصادر التخريج: (بقرًا) إلا مصنف ابن أبي شيبة فهو كما وقع في الأصل هنا.\n(^٢) في نسخة (ل) ضبة فوق حرف التأنيث، والذي في مصادر التخريج هو باسم الجمع،\nوقد ورد تأويله في مصادر التخريج بأنه: (نفر). والمراد النفر الذين قتلوا من الصحابة.\nوانظر الفتح (٧/ ٣٧٧).\n(^٣) في نسخة (ل): قال.\n(^٤) اللأمة -بسكون الهمزة-: الدرع. وقيل: السلاح. ولأمة الحرب: أداته.\nوقد تترك همزة (اللأمة) تخفيفا. وجمعها: لأم -بسكون الهمزة- مثل: تمرة وتمر.\n⦗١٨⦘ = وتجمع أيضًا على: لؤم -بضم ثم فتح- على غير قياس.\nانظر: غريب الحديث لأبي عبيد (٤/ ٣٢٧)، وغريب الحديث للحربي (١/ ٣٢٥)، والنهاية (٤/ ٢٢٠)، والفتح (١٣/ ٣٤١).\n(^٥) في نسخة (ل): أن.\n(^٦) أخرجه ابن سعد في طبقاته (٢/ ٤٥)، وابن أبي شيبة في مصنفه (١١/ ٦٨، ٦٩ / حديث رقم (١٠٥٣٨)، وأحمد في المسند (٣/ ٣٥١)، والدارمي في سننه (٢/ ١٢٩، ١٣٠)، والنسائي- في الكبرى\" كما في التحفة (٢/ ٢٩٥/ حديث رقم ٢٦٩٨)، كلهم من طرق عن حماد بن سلمة، به.\nورجاله ثقات، لكن أبا الزبير قد عنعنه، إلا أن حديث أبي موسى، السابق برقم (٨٧٤) يشهد له، وكذلك حديث ابن عباس، المشار إليه في التعليقة رقم (٨) على حديث أبي موسى المذكور.","vol":"18","page":17},{"text":"<span data-type='title' id=toc-1313>بيان رؤية من يثلغ رأسه في المنام بالحجر، وتأويل من يشرشر شدقه، أو عينه، أو منخره إلى قفاه، وتأويل التعري في مثل بناء التنور، وتأويل من يسبح في الدم ويلقم الحجارة، وتأويل الرجل كريه المرآة يكون [عند] (^١) نار يحشها، وتأويل الرجل يرى بعض خلقه قبيحًا وبعضه حسنًا </span>(^٢)\n_________\n(^١) من نسخة (هـ)، وعليها إشارة (لا- إلى)، وكذلك فوقها كتب كلمة: (سقط).\n(^٢) سقطت كلمات كثيرة، من عنوان الباب في نسخة (ل). وفي نسخة (هـ) زيادة: (والدليل على أنه يعبر ذلك البعض إلى ما ينسب إليه)، وعليها إشارة (لا- إلى).","vol":"18","page":19},{"text":"١٠٠٥١ - حدثنا أبو الأزهر، ويزيد بن سنان، قالا: حدثنا وهب بن جرير (^١)، حدثنا أبي، عن أبي رجاء العطاردي، عن سمرة ابن جندب، قال: كان النبي ﷺ إذا صلى الصبح فسلم، أقبل عليهم بوجهه فقال: \"هل رأى أحد منكم رؤيا الليلة\"؛ فإن كان أحدٌ رأى رؤيا قصها عليه، فقال فيها ما شاء الله أن يقول، فسلم يومًا من صلاة الصبح، ثم أقبل علينا بوجهه فقال: \"هل رأى أحد منكم الليلة رؤيا\"؟ قلنا: لا، قال: \"لكني رأيت في النوم رجلين (^٢) أتياني، فأخذا بيدي،\n⦗٢٠⦘ فأخرجاني إلى أرض مستوية، أو أرض فضاء، فإذا رجل قاعد، ورجل قائم على رأسه، في يده كلوب من حديد، يُدخله في شدقه (^٣)، فيشقه حتى يبلغ قفاه، ثم يخرجه من شدقه، فيدخله في الشدق الآخر حتى يبلغ قفاه، فيعود فيه، فهو كما كان قبله، فقلت (^٤): ما هذا؟ فقالا: انطلق، فانطلقنا حتى انتهينا إلى رجل مستلق على قفاه، ورجل قائم على رأسه، يزيده صخرة يشدخ (^٥) بها رأسه، فإذا ضربه بها تدهدأ (^٦) الحجر، فانطلق ليأخذ (^٧)، وعاد رأسه كما كان، فيعود فيه، فهو كذاك (^٨)، فقلت (^٩): ما هذا؟ فقالا: انطلق، فانطلقنا حتى ننتهي إلى بيت قد بني مثل (^١٠) بناء التنور، أسفله واسع، وأعلاه ضيق، يوقد تحته\n⦗٢١⦘ نار، فيه رجال ونساء، فإذا أوقدت ارتفعوا حتى كادوا أن يخرجوا من البيت، فإذا خمدت رجعوا فيه، فقلت: ما هذا؟ قالا (^١١): انطلق، فانطلقنا حتى ننتهي إلى نهر من دم، فيه رجل قائم في وسطه، ورجل على شاطئ النهر، وبين يديه حجارة، فيقبل الذي في النهر، حتى إذا أراد أن يخرج، رمى هذا في فيه بحجر، فرده حيث كان، فهو كذلك (^١٢)، قلت: ما هذا؟ قالا: انطلق، فانطلقنا حتى ننتهي إلى روضة (^١٣) خضراء، فيها شجرة عظيمة، تحتها شيخ قاعد وحوله صبيان، ورجل قريب منه يوقد نارًا ويحشّشها (^١٤)، فأخذا بيدي فصعدا بي في الشجرة، فأدخلاني دارًا، لم (^١٥) أر دارًا قط أحسن منها، فيها رجال شبان وشيوخ، ونساء، وصبيان، ثم أخرجاني منها،\n⦗٢٢⦘ فصعدا بي في الشجرة، فأدخلاني دارا هي أحسن من الأولى، فإذا فيها (^١٦) رجال شيوخ وشبان (^١٧)، فقلت لهما: إنكما قد طوفتما بي منذ الليلة، فأخبراني عن ما رأيت؟ قالا (^١٨): أما الرجل الأول الذي قد رأيت، ورجل على رأسه [قائم] (^١٩) وبيده كلوب من حديد، يشق به شدقه، فذاك رجل كذاب، يكذب الكذبة فتبلغ الآفاق، فهو يصنع به ما رأيت إلى يوم القيامة، وأما الذي رأيت مستلقيًا، ورجل قائم على رأسه، بيده صخرة يشدخ بها رأسه، فإن ذاك رجل علمه الله القرآن، فنام عنه بالليل، ولم يعمل بما فيه بالنهار، فهو يصنع به ما رأيت إلى يوم القيامة، وأما الذي رأيت في البيت فهم الزناة، وأما الذي رأيت في النهر (^٢٠) الدم، فذاك آكل الربا، وأما الشيخ الذي رأيت في أصل الشجرة، فذاك إبراهيم خليل الله، والصبيان حوله: أولاد المسلمين، أو أولاد الناس -شك وهب-، وأما النار التي (^٢١) رأيت قريبًا منه، يوقدها\n⦗٢٣⦘ رجل يَحُشّها (^٢٢)، فتلك النار، وذلك مالك خازن النار، وأما الدار الأولى، فدار عامة المؤمنين، وأما هذه فدار الشهداء، وأنا جبريل وهذا ميكائيل، ثم قالا: ارفع رأسك فانظر، فرفعت رأسي، فإذا مثل السحاب فوق رأسي، فقالا لي: ذاك منزلك، قلت: فدعاني آتي منزلي، فقالا لي: إنه قد بقي لك عمل لم تستكمله، ولو قد استكملته أتيت منزلك\" (^٢٣).\n_________\n(^١) وهب بن جرير هو موضع الالتقاء.\n(^٢) سيأتي في آخر الحديث أنهما: جبريل وميكائيل، وكذلك بقية المبهمين في هذا الحديث، سيأتي بيانهم في آخر الحديث.\n(^٣) الشدق -بالكسر ويفتح، والدال المهملة- جانب الفم. انظر: مختار الصحاح (ص ٣٣٢)، والقاموس المحيط (٢/ ٦٨٦).\n(^٤) كلمة: (فقلت) ساقطة من نسخة (ل).\n(^٥) الشدخ: كسر الشيء الأجوف. النهاية (٢/ ٤٥١)، وانظر: المجموع المغيث (٢/ ١٨١).\n(^٦) تدهدأ الحجر، وغيره: إذا تدحرج. غريب الحديث لأبي عبيد (٢/ ٢٥).\n(^٧) هكذا في كل النسخ، والصواب: (ليأخذه) كما في صحيح البخاري.\n(^٨) في نسخة (ل): فهو كذلك.\n(^٩) في نسخة (ل): فقال.\n(^١٠) كلمة (مثل) ليست في نسخة (ل).\n(^١١) في نسخة (ل): فقالا.\n(^١٢) في نسخة (ل): فهو كذاك.\n(^١٣) الروضات: البقاع التي تكون فيها صنوف النبات من رياحين البادية، وغير ذلك، ويكون فيها أنواع النور والزهر. غريب الحديث لأبي عبيد (٤/ ٩٤).\n(^١٤) في الأصل شدة فوق الشين الأولى، لكن ابن حجر يقول: (وفي رواية جرير بن حازم: يحششها بسكون الحاء، وضم الشين المعجمة المكررة). اهـ. الفتح (١٢/ ٤٤٣).\nوالرواية التي هنا هي رواية جرير بن حازم.\nومعنى \"يحششها\": يلهبها ويضرمها. انظر النهاية (١/ ٣٨٩).\n(^١٥) في نسخة (ل): فلم.\n(^١٦) في الأصل، ونسخة (هـ): (فيه)، والذي أثبته من نسخة (ل).\n(^١٧) في نسخة (ل): شباب.\n(^١٨) في نسخة (ل): فقالا.\n(^١٩) من نسخة (ل).\n(^٢٠) في نسخة (ل): (نهر). وقد حصل تقديم وتأخير في بعض جمل الحديث في نسخة (ل).\n(^٢١) في الأصل ونسخة (هـ): (الذي). والذي أثبته من نسخة (ل).\n(^٢٢) في نسخة (ل): (ويحششها).\n(^٢٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٣٨).\nفوائد الاستخراج: ذكر رؤيا النبي ﷺ، ومسلم لم يسقها، بل اقتصر على أول الحديث.","vol":"18","page":19},{"text":"١٠٠٥٢ - حدثنا عثمان بن خرزاذ الأنطاكي، حدثنا موسى ابن إسماعيل، حدثنا جرير بن حازم (^١)، حدثنا أبو رجاء -[وهو] (^٢) العطاردي، واسمه عمران بن ملحان، وكان قد أدرك النبي ﷺ عن سمرة بن جندب، قال: كان رسول الله ﷺ إذا صلى، أقبل علينا بوجهه، فقال: \"هل رأى أحد منكم الليلة رؤيا\"؟. وذكر الحديث (^٣).\n_________\n(^١) جرير بن حازم هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٣٨).","vol":"18","page":23},{"text":"١٠٠٥٣ - حدثنا عيسى بن أحمد البلخي (^١)، قال: أخبرنا النضر ابن شميل، قال: أخبرنا عوف، عن أبي رجاء العطاردي (^٢)، عن سمُرة بن جندب الفزاري، قال: كان رسول الله ﷺ يقول لأصحابه: \"هل رأى أحد منكم [الليلة] (^٣) من رؤيا\"؟ فيقص عليه ما شاء الله أن يقصّ، وإنه قال لنا ذات غداة: \"إني أتاني الليلة آتيان (^٤)، وإنهما ابتعثاني، وإنهما قالا لي: انطلق، وإني انطلقت معهما، وإنا أتينا على رجل مضطجع، وإذا آخر قائم عليه بصخرة، وإذا هو يهوى بالصخرة لرأسه، فَيَثْلَغ (^٥) بها رأسه، فتدهده الصخرة ها هنا، فيقوم إلى الصخرة ليأخذه (^٦)، فما يرجع إليه حتى يصح رأسه كما كان، ثم يعود إليه (^٧)، فيفعل به مثل ما فعل المرة الأولى، قال: قلت: سبحان الله، ما\n⦗٢٥⦘ هذان؟! قال: قالا لي: انطلق انطلق، فانطلقت معهما، فأتيا على رجل مستلق لقفاه، وإذا آخر قائم عليه بِكَلُّوب (^٨) من حديد، وإذا هو يأتي أحد شقي وجهه، فيشرشر (^٩) شدقه إلى قفاه، ومنخره إلى قفاه، وعينه إلى قفاه، ثم يتحول إلى الجانب الآخر، فيفعل به مثل ما فعل في الجانب الأول، فما يفرغ من ذلك الجانب، حتى يصح الجانب الأول كما كان، ثم يعود فيفعل به مثل ما فعل المرة الأولى، قال: قلت: سبحان الله، ما هاذان؟! قال: قالا لي: انطلق انطلق، قال: فانطلقنا حتى أتينا على مثل بناء التنور -قال عوف: وأحسب أنه قال: فإذا فيه لغط وأصوات- قال: فاطلعنا فيه، فإذا (^١٠) [فيه] (^١١) رجال ونساء عراة، وإذا هو (^١٢) يأتيهم لهب من أسفل منهم، فإذا أتاهم ذلك اللهب ضوضوا (^١٣)،\n⦗٢٦⦘ قال: قلت [لهما] (^١٤): ما هؤلاء؟! قال: قالا لي: انطلق انطلق، قال: فانطلقنا، فأتينا على نهر -حسبت أنه قال: أحمر مثل الدم- وإذا في النهر رجل يسبح، وإذا عند شط النهر رجل قد جمع عنده حجارة كثيرة، وإذا ذلك السابح يسبح ما يسبح، ثم يأتي ذلك الذي جمع الحجارة، فيفغر له فاه فيلقمه حجرا، قال (^١٥): ثم ينطلق، فيسبح ما يسبح، ثم يرجع إليه، كما رجع إليه فغر له فاه، فألقمه حجرًا، قال: قلت: ما هذا (^١٦)؟ قال: قالا: انطلق، انطلِق، فانطلقنا، فأتينا على رجل كريه المَرْآة (^١٧)، كأكره ما رأيت (^١٨) رجلًا مَرْآة، وإذا هو عند نار له يحشها، وَيَسعَى حَولها، قال: قلت لهما: ما هذا؟! قال: قالا لي: انطلق انطلق، قال: فانطلقنا، فأتينا على روضة مُعْتِمَة (^١٩)،\n⦗٢٧⦘ فيها من كل نَور (^٢٠) الربيع، وإذا بين ظهري (^٢١) الروضة رجل قائم، طويل لا أكاد أرى رأسه طولًا في السماء، وإذا حول الرجل من أكثر ولدان رأيتهم قط وأحسنه، قال: قلت لهما: ما هؤلاء؟! قال: قالا لي: انطلق انطلق، فانطلقنا، فانتهينا إلى دوحة (^٢٢) عظيمة، لم أر دوحة قط أعظم منها ولا أحسن، قال: قالا لي: ارق فيها، قال: فارتقينا فيها، فانتهينا إلى مدينة مبنية بلبن ذهب ولبن فضة، فأتينا باب المدينة فاستفتحنا، ففتح ك فدخلنا، فتلقانا فيها رجال، شطر من خلقهم كأحسن ما أنت راء، وشطر كأقبح ما أنت راء، قال: قالا (^٢٣) لهم: اذهبوا، فقعوا في\n⦗٢٨⦘ ذلك النهر، وإذا نهر معترض يجري، كأن ماءه المحض (^٢٤) في البياض، فذهبوا فوقعوا فيه، ثم رجعوا وقد ذهب ذلك السوء عنهم، وصاروا في أحسن صورة، قال: قالا لي: هذه جنة عدن، وهذاك منزلك؛ قال: فَسَمَا بصري صُعُدا، فإذا قصر مثل الربَابَة (^٢٥) البيضاء، قال: قالا لي: ها هُو ذاك منزلك، قال: قلت لهما: بارك الله فيكما ذراني فلأدخله، قالا لي: أما الآن فلا، وأنت داخله، قال: قلت: فإني قد رأيت منذ الليلة عجبًا، فما هذا الذي رأيت؟ قال: قالا: إنا سنخبرك، أما الرجل الأول الذي أتيت عليه يثلغ رأسه بالحجر، فإنه الرجل يأخذ القرآن فيرفضه،\n⦗٢٩⦘ وينام عن الصلاة المكتوبة، وأما الرجل الذي أتيت عليه يشرشر شدقه إلى قفاه، وعينه إلى قفاه، ومنخره إلى قفاه، فإنه الرجل يغدو من بيته، فيكذب الكذبة تبلغ به (^٢٦) الآفاق، وأما الرجال والنساء العراة الذين في مثل بناء التنور، فإنهم الزناة والزواني، وأما الرجل الذي يسبح في النهر ويلقم الحجارة، فإنه آكل الربا، وأما الرجل الكريه المَرْآة، الذي عند النار يحشها، فإنه مالك، خازن النار، وأما الرجل الذي في الروضة، فإنه إبراهيم ﵇، وأما الوِلْدان الذين حوله، فكل مولود يولد - على الفطرة؛ قال: فقال بعض المسلمين (^٢٧): يا رسول الله، أولاد المشركين؟ قال: فقال رسول الله ﷺ: وأولاد المشركين، وأما القوم الذين شطر منهم حسن، وشطر منهم قبيح، فهم قوم خلطوا عملًا صالحًا وآخَر سيئًا، فتجاوز الله عنهم (^٢٨).\n[أقول: فيه دليل على أن الفطرة: الإسلام، ألا ترى ما يدخل\n⦗٣٠⦘ أولاد المشركين في قوله: على الفطرة حتى يسأل] (^٢٩).\n_________\n(^١) في نسخة (ل): (العسقلاني)، بدل (البلخي).\n(^٢) أبو رجاء العطاردي هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): اثنان.\n(^٥) يثلغ: يشدخ. وقيل: ضربك الشيء الرطب الشيء اليابس حتى ينشدخ. النهاية (١/ ٢٢٠). وفي غريب الحديث لأبي عبيد (٢/ ٢٥) يوجد المعنى الأول فقط.\n(^٦) في الأصل ونسخة (هـ): (لتأخذه). ولم يتبين لي وجهها. وفي نسخة (ل) صورتها هكذا: (باحره) والصواب -في نظري-: ليأخذها.\n(^٧) في نسخة (ل): عليه.\n(^٨) الكلوب -بالتشديد- حديدة معوجة الرأس. النهاية (٤/ ١٩٥).\n(^٩) يشرشر: يشقق ويقطع. انظر غريب الحديث لأبي عبيد (٢/ ٢٦).\n(^١٠) في نسخة (ل): وإذا.\n(^١١) من نسخة (ل).\n(^١٢) في نسخة (ل): هم.\n(^١٣) ضوضوا -بغير همز للأكثر، وحكي الهمز -يعني ضجوا وصاحوا. والضوضاء: أصوات الناس وغلبتهم. انظر: غريب الحديث لأبي عبيد (٢/ ٢٦)، والنهاية (٣/ ١٠٥)، والفتح (١٢/ ٤٤٢).\n(^١٤) من نسخة (ل).\n(^١٥) كلمة (قال) ساقطة من نسخة (ل).\n(^١٦) في نسخة (ل): ما هذان.\n(^١٧) المرآة -بفتح الميم، وسكون الراء، وهمزة ممدودة، بعدها هاء التأنيث-: المنظر.\nانظر: غريب الحديث للحربي (٢/ ٧٦٣)، والمجموع المغيث (١/ ٧١٨)، والنهاية (٢/ ١٧٨)، وفتح الباري (١٢/ ٤٤٢).\n(^١٨) في نسخة (ل): كأكره ما أنت راء.\n(^١٩) قال ابن حجر: (معتمة بضم الميم، وسكون المهملة، وكسر المثناة، وتخفيف الميم، بعدها هاء التأنيث. ولبعضهم بفتح المثناة، وتشديد الميم. يقال: أعتم البيت: إذا =\n⦗٢٧⦘ = اكتهل، ونخلة عتيمة: طويلة وقال الداودي: اعتمت الروضة: غطاها الخصب. وهذا كله على الرواية بتشديد الميم. قال ابن التين: ولايظهر للتخفيف وجه. قلت -أي ابن حجر-: الذي يظهر أنه من العتمة، وهو شدة الظلام، فوصفها بشدة الخضرة، كقوله تعالى: ﴿مُدْهَامَّتَانِ﴾ وضبط ابن بطال: مغنة بكسر الغين المعجمة، وتشديد النون ثم نقل عن ابن دريد: واد أغن ومغن: إذا كثر شجره. وقال الخليل: روضة غناء: كثيرة العشب). اهـ. الفتح (١٢/ ٤٤٣).\n(^٢٠) النور -بفتح النون- الزهر. انظر النهاية (٥/ ١٢٧)، وفتح الباري (١٢/ ٤٤٣).\n(^٢١) ظهري -بفتح الراء، وكسر الياء- تثنية (ظهر)، والمراد: وسطها. الفتح (١٢/ ٤٤٣).\n(^٢٢) الدوحة: الشجرة العظيمة من أي شجر كان. غريب الحديث لأبي عبيد (٢/ ٢٦).\n(^٢٣) في الأصل ونسخة (ل): (قال)، والتصويب من نسخة (ل) وصحيح البخاري =\n⦗٢٨⦘ = (١٢/ ٤٣٩/ حديث رقم ٧٠٤٧).\n(^٢٤) المحض -بفتح الميم، وسكون المهملة، بعدها ضاد معجمة- هو اللبن الخالص عن الماء، حلوا كان أو حامضا.\nفتح الباري (١٢/ ٤٤٤).\n(^٢٥) الربابة -بفتح الراء، وتخفيف الموحدتين المفتوحتين- السحابة التي قد ركب بعضها بعضا. وجمعها رباب.\nوقال الزمخشري: الرباب: سحاب دوين السحاب، كأنه معلق به.\nوقال ابن حجر: هي السحابة البيضاء، ويقال لكل سحابة منفردة دون السحابة ولو لم تكن بيضاء اهـ.\nانظر: غريب الحديث للحربي (٢/ ٢٦)، والفائق (٢/ ٣١)، والنهاية (٢/ ١٨١)، والفتح (٢/ ٤٤٤).\n(^٢٦) كلمة (به) ثابتة في الأصل ونسختي (ل)، (هـ)، ولم يتبين لي وجهها، وهي غير موجودة في سياق الحديث عند الإِمام أحمد، والبخاري، وابن حبان.\nانظر: المسند (٥/ ٩)، وصحيح البخاري مع الفتح (١٢/ ٤٠٣٩/ حديث رقم ٧٠٤٧)، والإحسان (٢/ ٤٣٠/ حديث رقم ٦٥٥).\n(^٢٧) قال ابن حجر: لم أقف على اسمه. الفتح (١٢/ ٤٤٥).\n(^٢٨) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠٠٣٨)، ورقم (١٠٠٤١).\n(^٢٩) زيادة من نسخة (ل).","vol":"18","page":24},{"text":"١٠٠٥٤ - حدثنا إبراهيم بن مرزوق، حدثنا بشر بن ثابت البزاز (^١) أبو محمد، حدثنا أبو خَلْدَة خالد بن دينار (^٢)، عن أبي رجاء العطاردي، عن سمرة بن جندب، أن النبي ﷺ دخل يومًا المسجد، فقال: أيكم رأى رؤيا فليحدث بها؟ فلم يحدث أحد بشيء؟ فقال (^٣) نبي الله: ﷺ \"إني رأيت رؤيا، فاستمعوا (^٤) مني\". وذكر الحديث (^٥).\n⦗٣١⦘ أحاديث أبي رجاء أخرجها (^٦) غير مسلم (^٧).\n_________\n(^١) هكذا في الأصل ونسختي (ل)، (هـ)، بزايين معجمتين. ولكن ضبطه غير واحد بالراء المهملة في آخره، منهم: ابن ماكولا، والذهبي، وابن ناصر الدين، وابن حجر.\nانظر: الإكمال (١/ ٤٢٥)، والمشتبه (ص ٧١)، وتوضيح المشتبه (١/ ٤٨٥)، وتقريب التهذيب (١٦٨/ ترجمة ٦٨٤).\n(^٢) التميمي، البصري، مشهور بكنيته.\nوثقه يزيد بن زريع، وابن سعد، وابن معين، والعجلي، والترمذي، والنسائي، والدارقطني، وغيرهم.\nانظر: الطبقات الكبرى (٧/ ٢٧٥)، وتأريخ الدارمي (١٠٤/ ترجمة ٢٩٧)، والثقات للعجلي (١٤٠/ ترجمة ٣٦٢)، وتهذيب التهذيب (٣/ ٧٧/ ترجمة ١٦٧).\n(^٣) في نسخة (ل): وقال.\n(^٤) في نسخة (ل): فاسمعوا.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٠٣٨).\n(^٦) في الأصل ونسختي (ل)، (هـ): (أخرجه). وفي نسخة (ل) ضبة فوق حرف الهاء. وما أثبته هو الموافق للسياق.\n(^٧) لعله أراد إخراجها مطولة، وإلا فأصل حديث أبي رجاء في صحيح مسلم، انظر الحديث رقم (١٠٠٣٨).","vol":"18","page":30},{"text":"<span data-type='title' id=toc-1314>بيان تأويل الطريق الذي يعرض للرجل، عن يمينه وعن شماله، وتأويل العمود والحَلْقَة</span>","vol":"18","page":32},{"text":"١٠٠٥٥ - حدثنا محمد بن كثير الحراني، حدثنا محمد بن وهب أبو المعافى (^١)، حدثنا محمد بن سلمة (^٢)، عن أبي عبد الرحيم (^٣)، قال: حدثني زيد بن أبي أنيسة، عن سليمان -يعني الأعمش (^٤) - عن سليمان ابن مسهر الفَزَاري، عن خَرَشَة بن الحُر، قال: دخلت مسجد المدينة، فأتيت حَلْقَة فجلست إليها، فقام منها رجل، فقالوا: من سَرّه أن ينظر إلى رجل من أهل الجنة، فلينظر إلى هذا؛ قلت: ومن هذا؟ قالوا: عبد الله بن سَلَام (^٥)، قلت: والله لا أبرح حتى أعلم ما هيئة (^٦)\n⦗٣٣⦘ هذا الرجل، فخرجت أتَلَوَّمُه (^٧)، أمشي خلفه حتى أتى منزله، فلما أتى منزله التفت فرآني، قال: هل لك حاجة؟ قلت: نعم، فقام حتى أتيته، قال: ما حاجتك؟ قلت: سمعت قومًا يقولون: من سره أن ينظر إلى رجل من أهل الجنة، فلينظر إلى هذا، فأحببت أن أعلم ما هَيئتك، قال: الله أعلم بأهل الجنة، ولكن إن شئت أنبأتك لِمَ (^٨) قالوا ذلك، قلت: فأنبئني؟ قال: إنه أتاني في المنام رجل جَعْد (^٩)، فأخذ بيدي فانطلق بي يمشي، حتى أتى بي جَبلًا، قال: ارتق على هذا الجبل، فارتقيت هنيهة (^١٠)، ثم خررت على استي -الله ما يكنى عن الاست- ثم قال: ارتق هذا الجبل، فارتقيت هنيهة، ثم خررت على استي، ثم قال: ارتق، فارتقيت هنيهة، ثم خررت على استي، فلما رآني لا أجيز\n⦗٣٤⦘ فيه، أخذ بيدي فانطلق بي يمشي، حتى عَرَض لنا طرق، عن أيماننا، وطرق عن شمالنا، فأردت أن آخذ في الطريق عن شمالنا، فنازعني يدي، وأخذ بيدي في الطريق عن أيماننا، فانطلق بي يمشي حتى عرض لنا عمود، أصله في الأرض ورأسه في السماء، في أعلاه حَلْقَة، قال لي: ارتق على هذا العمود، قلت: والله ما أستطيع ذلك، فأخذني بيدي، فَزَجَل (^١١) بي زجلة، فإذا أنا متعلق بالحلقة، وضرب العمود فخرّ، فاستيقظت وأنا مستمسك بالحلقة، فأتيت نبي الله ﷺ فقصصت عليه رؤياي، فقال لي: \"قد رأيت خيرًا، أما الجَبل، فمنازل الشهداء، لم تبلغهم، وأما الطريق عن أيمانكم، فطرق أهل الجنة، وأما الطرق عن شمالكم، فطرق أهل النار، وأما العمود فالإِسلام، وأما الحلقة فالعروة الوثقى، تموت وأنت مستمسك بها\"، ثم قال: \"تدري كيف خلق الله ﷿ آدم\"؟ قلت: لا، قال: \"فإن الله ﷿ خلق آدم، فقال: هذا آدم يولد له فلان، ويولد له فإن، ويولد لي فإن، ويولد لفلان فلان، ويولد لفلانة فلان، حتى أتى على ذريته، ورزقه كذا، وأجله كذا، وعمله كذا، ثم نفخ فيه الروح\" (^١٢).\n⦗٣٥⦘ رواه جرير، عن الأعمش، مختصرًا. (^١٣).\n_________\n(^١) هو محمد بن وهب بن عمر بن أبي كريمة، أبو المعافى، الحراني، ت (٢٤٣) هـ.\n(^٢) ابن عبد الله، الباهلي مولاهم، الحراني، ت (١٩١) هـ على الصحيح.\n(^٣) هو خالد بن أبي يزيد بن سماك بن رستم، الأموي مولاهم، الحراني، ت (١٤٤) هـ.\n(^٤) سليمان الأعمش هو موضع الالتقاء.\n(^٥) بتخفيف اللام، من بني قينقاع، أسلم أول ما دخل النبي ﷺ المدينة، وكان اسمه في الجاهلية: (الحصين)، فسماه النبي ﷺ: عبد الله بن سلام. مات سنة (٤٣) هـ.\nانظر: الطبقات الكبرى (٢/ ٣٥٢، ٣٥٣)، وأسد الغابة (٣/ ١٧٦)، وفتح الباري (٧/ ١٢٩).\n(^٦) الهيئة: صورة الشيء وشكله وحالته. النهاية (٥/ ٢٨٥).\n(^٧) تلوم: انتظر. والتلوم: التمكث. وقيل: من اللومة: وهي الحاجة. وتلوم: أسرع. وهو من الأضداد.\nانظر: المجموع المغيث (٣/ ١٩٥)، والنهاية (٤/ ٢٧٨).\n(^٨) في نسخة (ل): (بم).\n(^٩) الجعد في صفات الرجال يكون مدحا وذما: فالمدح معناه: أن يكون شديد الأسر والخلق، أو يكون جعد الشعر، وهو ضد السبط؛ لأن السبوطة أكثرها في شعور المعجم. وأما الذم فهو: القصير المتردد الخلق. وقد يطلق على البخيل أيضًا، يقال: رجل جعد اليدين. النهاية (١/ ٢٧٥).\n(^١٠) هنيهة: قليل من الزمان. النهاية (٥/ ٢٧٩)، ولسان العرب (٦/ ٤٧١٣).\n(^١١) زجل -بالزاي والجيم- أي رمى ودفع. انظر: النهاية (٢/ ٢٩٧)، وشرح النووي (١٦/ ٢٦٢).\n(^١٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عبد الله ابن =\n⦗٣٥⦘ = سلام ﵁ (٤/ ١٩٣١، ١٩٣٢/ حديث رقم ١٥٠)، دون زيادة: (ثم قال: \"تدري كيف خلق الله آدم … \".\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب مناقب عبد الله بن سلام ﵁ (٧/ ١٢٩/حديث رقم ٣٨١٣)، وأطرافه في (٧٠١٠، ٧٠١٤)، دون الزيادة المنبه عليها آنفا.\n(^١٣) هذا المعلق وصله مسلم في صحيحه، برقم (١٥٠) من كتاب فضائل الصحابة وفيه قصة رؤيا عبد الله بن سلام كاملة، فلعل أبا عوانة يقصد بالاختصار عدم ذكر قصة خلق آدم في الحديث. والله أعلم.\nفوائد الاستخراج: زيادة قصة خلق آدم في الحديث.","vol":"18","page":32},{"text":"١٠٠٥٦ - حدثنا إبراهيم الأنماطي (^١)، حدثنا إسحاق بن إبراهيم (^٢) حدثنا جرير، عن الأعمش. وذكر الحديث (^٣).\n_________\n(^١) هو إبراهيم بن إسحاق بن يوسف، النيسابوري، أبو إسحاق، ت (٣٠٣) هـ.\nوصفه الذهبي بـ (الإمام، الحافظ، المحقق، المثبت، من علماء الأثر، من كبار الرحالة). انظر: السير (١٤/ ١٩٣/ ترجمة ١٠٨)، وتذكرة الحفاظ (٢/ ٧٠١/ ترجمة ٧٢٠).\n(^٢) إسحاق بن إبراهيم هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث قم (١٠٠٥٥).","vol":"18","page":35},{"text":"<span data-type='title' id=toc-1315>مبتدأ كتاب المناقب</span>","vol":"18","page":36},{"text":"<span data-type='title' id=toc-1316>بيان أن الله ﷿ اختار من العرب بني كنانة، واختار من بني كنانة قريشًا، واختار من قريش بني هاشم، واختار من بني هاشم محمدًا ﷺ، فاصطفاه لوحيه، وجعله أكرم خلقه من بني آدم، وأرفعهم قدرًا يوم القيامة، والدليل على أن الله ﷿ فضل هذه القبائل على سائر العرب، وسائر خلقه من بني آدم، واصطفاهم (^١) محمدًا ﷺ، وبيان تنوير اليوم الذي دخل فيه المدينة</span>\n_________\n(^١) هكذا (واصطفاهم محمدا) في كل النسخ، ولعل الصواب: (واصطفى لهم أو منهم محمدا).","vol":"18","page":36},{"text":"١٠٠٥٧ - حدثنا محمد بن عوف الحمصي، حدثنا أبو المغيرة، عن الأوزاعي (^١)، قال: حدثني أبو عمار شداد بن عبد الله، عن واثلة الأسقع، قال: قال رسول الله ﷺ: \"إن الله ﷿ اصطفى بني كنانة من بني إسماعيل، واصطفى من بني كنانة قريشًا، واصطفى من قريش بني هاشم، واصطفاني من بني هاشم\" (^٢).\n_________\n(^١) الأوزاعي هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب فضل نسب النبي ﷺ (٤/ ١٧٨٢/ حديث رقم ١).","vol":"18","page":36},{"text":"١٠٠٥٨ - أخبرني العباس بن الوليد بن مزيد، أخبرني أبي، حدثنا الأوزاعي (^١)، حدثني أبو عمار شداد، حدثني واثلة بن الأسقع، قال: قال رسول الله ﷺ بمثله (^٢).\n_________\n(^١) الأوزاعي هو موضع الالتقاء. وبعده في الأصل زيادة كلمة: (بإسناده مثله)، وألحقت في نسخة (هـ) بخط صغير ووضع على ما بعدها إشارة (لا- إلى)، فحذفت الزيادة ليستقيم السياق، ويتفق مع نسخة (ل).\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٥٧).","vol":"18","page":37},{"text":"١٠٠٥٩ - أخبرنا يونس بن عبد الأعلى، وعيسى بن أحمد، قالا: حدثنا بشر بن بكر، حدثني الأوزاعي (^١)، قال: حدثني أبو عمار، قال: حدثني واثلة، قال: قال رسول الله ﷺ بمثله (^٢).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٥٧).","vol":"18","page":37},{"text":"١٠٠٦٠ - أخبرني العباس بن الوليد بن مزيد العذري، أخبرني أبي، حدثنا الأوزاعي (^١)، قال: حدثني شداد أبو عمار، قال: حدثني عبد الله بن فروخ، قال: حدثني أبو هريرة، قال: قال رسول الله ﷺ: \"أنا سيد ولد آدم يوم القيامة، وأول من تنشق عنه الأرض، وأول شافع، وأول مشفع\" (^٢).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب تفضيل نبينا ﷺ على جميع الخلائق =\n⦗٣٨⦘ = (٤/ ١٧٨٢/ حديث رقم ٣).","vol":"18","page":37},{"text":"١٠٠٦١ - حدثنا عيسى بن أحمد، حدثنا بشر بن بكر، حدثني الأوزاعي (^١)، قال: حدثني أبو عمار، عن عبد الله بن فروخ، عن أبي هريرة قال: قال رسول الله ﷺ: \"أنا سيد بني آدم يوم القيامة، وأول من تنشق عنه الأرض، وأول شافع، وأول مشفع\" (^٢).\n_________\n(^١) الأوزاعي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٥٧).","vol":"18","page":38},{"text":"١٠٠٦٢ - ز- حدثنا [محمد بن إسحاق] (^١) الصغاني، حدثنا منصور بن سلمة، حدثنا حماد بن سلمة، عن ثابت، عن أنس قال: \"شهدته ﷺ حين (^٢) دخل علينا، فلم أرَ يومًا أضوأ منه ولا أحسن، وشهدته يوم مات فلم أرَ يومًا أقبح منه\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) في نسختي (ل)، (هـ): يوم.\n(^٣) إسناده صحيح.\nوالحديث أخرجه الترمذي في سننه -كتاب المناقب، باب في فضل النبي ﷺ (٥/ ٥٤٩ / حديث ٣٦١٨)، وابن ماجه في سننه -كتاب الجنائز، باب ذكر وفاته ودفنه ﷺ (١/ ٥٢٢ / حديث رقم ١٦٣١)، والإمام أحمد في مسنده (٣/ ٢٢١، ٢٦٨)، كلهم من طريق جعفر بن سليمان، عن ثابت، به.\nقال الترمذي: صحيح غريب. =\n⦗٣٩⦘ = وأخرجه ابن أبي شيبة في مصنفه (١١/ ٥١٦/ حديث رقم ١١٨٦١) وأحمد في مسنده (٣/ ١٢٢، ٢٤٠) كلاهما من طريق حماد بن سلمة، عن ثابت به.","vol":"18","page":38},{"text":"<span data-type='title' id=toc-1317>بيان علامات نبوة النبي ﷺ في الماء، وطاعته له</span>","vol":"18","page":39},{"text":"١٠٠٦٣ - أخبرنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، أن مالكا حدثه، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، قال: \"رأيت النبي ﷺ، وحانت صلاة العصر، فالتمس الناس الوضوء فلم يجدوه، فأُتِي رسول الله ﷺ بوضوء، فوضع رسول الله ﷺ يده في ذلك الإناء، وأمر الناس أن يتوضئوا من عند آخرهم\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٣ /حديث رقم ٥).\nوأخرجه البخاري في صحيحه -كتاب الوضوء، باب التماس الوضوء إذا حانت الصلاة (١/ ٢٧١/ حديث رقم ١٦٩)، وأطرافه في (١٩٥، ٢٠٠، ٣٥٧٣، ٣٥٧٤، ٣٥٧٥).","vol":"18","page":39},{"text":"١٠٠٦٤ - حدثنا أبو إسماعيل، حدثنا القعنبي، عن مالك (^١)، بإسناده مثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣).","vol":"18","page":39},{"text":"١٠٠٦٥ - حدثنا أحمد بن الحُباب بن حمزة بن غيلان الحميري (^١) أبو بكر البلخي بفسا، حدثنا مكي بن إبراهيم، حدثنا سعيد ابن أبي عروبة (^٢)، عن قتادة، عن أنس بن مالك، أنه جاء والنبي ﷺ بالزَّوْرَاء (^٣)، فأُتِي بإناء فيه ماء لا يغمر (^٤) أصابعه، فأمر أصحابه، فقال: \"توضئوا\"، فوضع كفه في الماء، فجعل الماء ينبع من بين أصابع رسول الله ﷺ، حتى توضأ القوم، فقلت لأنس: كم كنتم؟ فقال (^٥): كنا\n⦗٤١⦘ ثلاث مئة، أو زُهَاء ثلاث مئة. وقال مرة: فجعل الماء ينبع (^٦) (^٧).\n_________\n(^١) في الأصل ونسخة (هـ): الحميدي، وما أثبته من نسخة (ل)، ومصادر ترجمته.\n(^٢) سعيد بن أبي عروبة هو موضع الالتقاء.\n(^٣) عرفها أنس بن مالك \"فقال: والزوراء بالمدينة عند السوق والمسجد، فيما ثمه.\nوضبطها ابن حجر فقال: -الزوراء بتقديم الزاي على الراء وبالمد- مكان معروف بالمدينة، عند السوق.\nانظر: صحيح مسلم -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٣/ حديث رقم ٨)، وفتح الباري-٦/ ٥٨٥)، وانظر أيضا: وفاء الوفاء (١٢٢٨، ١٢٢٩).\n(^٤) لا يغمر: أي لا يغطي، قال ابن فارس: (الغين والميم والراء أصل صحيح يدل على تغطية وستر).\nمقاييس اللغة (٤/ ٣٩٣)، وانظر: غريب الحديث للحربي (٣/ ١٠٦٦ - ١٠٧٨)، والمجموع المغيث (٢/ ٥٧٦ - ٥٧٧).\n(^٥) في نسخة (ل): قال.\n(^٦) في نسخة (ل) يظهر أن كلمة (ينبع) مبنية للمجهول (يُنبَع)، وليس عليها ضبط في النسخ الأخرى، وذكر النووي وابن حجر: أن فيها ثلاث لغات: بفتح أوله، وضم الموحدة وكسرها وفتحها. انظر: شرح النووي (١٥/ ٤٠)، والفتح (١/ ٢٧١).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج:\n- تقييد المهمل، وهو سعيد، بأنه سعيد بن أبي عروبة.\n- إتمام رواية سعيد بن أبي عروبة، ومسلم أورد منها إلى قوله: (أصابعه)،\nوأحال بالباقي على رواية هشام، عن قتادة.","vol":"18","page":40},{"text":"١٠٠٦٦ - حدثنا أبو أحمد بن عبدوس (^١)، حدثنا القواريري، حدثنا خالد بن الحارث، حدثنا سعيد (^٢)، عن قتادة، عن أنس قال: \"أُتِي النبي ﷺ بإناء فيه ماء، قدر [ما] (^٣) يغمر أصابعه، أو لا يغمر أصابعه -شك سعيد- فذكر (^٤) بمثله (^٥).\n_________\n(^١) في الأصل: (أبو أحمد بن عبيد الله)، والتصويب من نسختي: ل، هـ، وإتحاف المهرة (٢/ ٢٣٤/ حديث رقم ١٦١٤)، وضبطه في نسخة (هـ) هكذا: (عُبْدس)، وقد تقدمت ترجمته.\n(^٢) سعيد بن أبي عروبة هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) كلمة (فذكر) ساقطة من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣)، وهذا الطريق عند مسلم برقم (٧).\n⦗٤٢⦘ = فوائد الاستخراج: بيان الراوي الذي شك في الحديث.","vol":"18","page":41},{"text":"١٠٠٦٧ - حدثنا يعقوب بن سفيان الفارسي، وأبو داوود الحراني، قالا: حدثنا عمرو بن عاصم، حدثنا همام، حدثنا قتادة (^١)، عن أنس ابن مالك، أن النبي ﷺ كان بالزَّوْراء -دار بالمدينة- فاحتاج أصحابه إلى الوضوء، ومعهم ماء يسير، فدعا بِقَعْب (^٢)، فصب فيه، فوضع يده فيه، قال: فجعل الماء ينبع من بين أصابعه، وتوضأ القوم كلهم، قال: قلت: كم كنتم؟ قال: زُهاء ثلاث مئة (^٣).\n⦗٤٣⦘ رواه مسلم، عن أبي غسان (المسمعي) (^٤)، عن معاذ بن هشام، عن (^٥) أبيه، عن قتادة، عن أنس (^٦)، بنحوه (^٧) (^٨).\n_________\n(^١) قتادة هو موضع الالتقاء.\n(^٢) في صحيح مسلم: (دعا بقدح)، ولفظ (قعب) جاءت في صحيح مسلم في حديث آخر، في -كتاب الزهد، باب في حديث الرجل (٤/ ٢٣١٠ / حديث رقم ٧٥)، وقال النووي: القعب: قدح من خشب معروف.\nوفي لسان العرب: (القعب: القدح الغليظ الجافي، وقيل: قدح من خشب مقعر، وقيل: قدح إلى الصغر، يشبه به الحافر، وهو يروي الرجل، والجمع القليل: أقعب، والكثير: قعاب، وقعبة. قال ابن الأعرابي: أول الأقداح: الغمر، وهو الذي لا يبلغ الري، ثم: القعب، وهو قد يروي الرجل، وقد يروي الرجلين والثلاثة، ثم العُسُّ). أهـ.\nوفب غريبي أبي عبيد والحربي: الغمر: القعب الصغير.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٤٩)، وغريب الحديث للحربي (٣/ ١٠٧٠)، وشرح النووي (١٨/ ٣٤٣)، ولسان العرب (٥/ ٣٦٨٥).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣).\n(^٤) من نسخة (ل) وصحيح مسلم.\n(^٥) في نسخة (ل): (قال: حدثي أبي). وكذا في مسلم دون كلمة (قال).\n(^٦) في نسخة (ل): (قال: حدثنا أنس). وكذا في مسلم دون كلمة (قال).\n(^٧) في نسخة (ل) ذكر لفظ الحديث، وهو: (أن النبي ﷺ وأصحابه بالزوراء قال: - والزوراء بالمدينة عند السوق والمسجد، فيما بينه- دعا بقدح فيه ماء، فوضع كفه فيه، فجعل ينبع بين أصابعه، فتوضأ جميع أصحابه. قال: قلت: كم كانوا يا أبا حمزة؟ قال: كانوا زهاء ثلاث مئة).\nتنبيه: كلمة (فيما بينه) هي في صحيح مسلم بلفظ: (فيما ثمه). قال النووي: (فيما ثمه) هكذا هو في جميع النسخ: (ثمه)، قال أهل اللغة: (ثم) بفتح الثاء، و(ثمه) بالهاء، بمعنى هناك وهنا، فـ (ثم) للبعيد، و(ثمه) للقريب. اهـ. شرح النووي (١٥/ ٤٢).\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣)، وهذا الطريق عند مسلم برقم (٦).","vol":"18","page":42},{"text":"١٠٠٦٨ - حدثنا إسماعيل القاضي، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، حدثنا ثابت، عن أنس بن مالك، أن النبي ﷺ دعا بماء، فأُتِي بقدح زجاج (^٢)، فوضع يده فيه، فجعل القوم يتوضئون، قال:\n⦗٤٥⦘ فجعلت أنظر إلى الماء ينبع من بين أصابعه، كأنه العيون، قال أنس: فحزرت (^٣) القوم ما بين السبعين إلى الثمانين (^٤).\nرواه عبد الرزاق، عن معمر، عن ثابت، وقتادة، [عن أنس] (^٥) قال: طلب بعض أصحاب النبي ﷺ وضوءً، فلم يجدوا، فقال النبي ﷺ: \"ها هنا ماء\". وذكر الحديث (^٦).\nرواه محمد بن يحيى، وعبد الرحمن بن بشر، عنه، يعني عبد الرزاق (^٧).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي: ل، هـ، لكن ضبب عليها في نسخة (ل).\nوهذه اللفظة قد رواها أيضا أحمد بن عبدة الضبي، لكن بالشك؛ حيث قال في حديث: (فجيء بقدح فيه ماء- أحسبه قال: قدح زجاج). =\n⦗٤٤⦘ = رواه ابن خزممة عنه، ثم قال: \"روى هذا الخبر غير واحد عن حماد بن زيد، فقالوا: (رحراح -مكان: زجاج- بلا شك.\nحدثنا محمد بن يحيى، حدثنا أبو النعمان، حدثنا حماد، بهذا الحديث، وقال في حديث سليمان بن حرب: أتي بقدح رحراح\". وقال في حديث أبي النعمان: بإناء رحراح. ثم قال ابن خزيمة: \"والرحراح إنما يكون الواسع من أواني الزجاج، لا العميق منه\". انتهى كلام ابن خزيمة في صحيحه (١/ ٦٤، ٦٥ / حديث رقم ١٢٤).\nتنبيهات:\n- جاء في المطبوع من صحيح ابن خزيمة: (سليمان بن حارثة). والصواب سليمان ابن حرب، كما في إتحاف المهرة (١/ ٤٥٥/ حديث رقم ٤٣٨).\n- جاء في المطبوع من صحيح ابن خزيمة (زجاج) بدل (رحراح)، في كلام ابن خزيمة على رواية سليمان بن حرب، وأبي النعمان. والصواب: (رحراح)؛ كما في إتحاف المهرة، ولأن سياق كلام ابن خزيمة يقتضي ذلك، فهو يفصل القول الذي أجمله أولًا، بقوله: \"روى هذا الخبر غير واحد عن حماد … \".\n- لم أر من قصر (الرحراح) على أواني الزجاج، إلا ابن خزيمة.\n- قال ابن حجر: وهذه اللفظة -أي: الزجاج- تفرد بها أحمد بن عبدة، وخالفه أصحاب حماد بن زيد، فقالوا: (رحراح). وقال بعضهم: (واسع الفم). وصرح جماعة من الحذاق بأن أحمد بن عبدة صحفها. ويقوي ذلك أنه أتى في روايته بقوله: \"أحسبه\". فدل على أنه لم يتقنه.\nفإن كان ضبطه، فلا منافاة بين روايته ورواية الجماعة؛ لاحتمال أن يكونوا وصفوا هيئته، وذكر هو جنسه. اهـ. الفتح (١/ ٣٠٤٥).\nولعل الحافظ ابن حجر ذهل عن رواية سليمان بن حرب، عند أبي عوانة، والله أعلم.\n(^٣) فحزرت -بتقديم الزاي- أي: قدرت. الفتح (١/ ٣٠٤).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٣)، وهذا الطريق عند مسلم برقم (٤).\n(^٥) من نسخة (ل).\n(^٦) في نسخة (ل) ذكر تمام الحديث، وهو: (قال: فرأيت النبي وضع يده في الإناء، الذي فيه الماء، ثم قال: توضئوا بسم الله، فرأيت الماء يفور من بين أصابعه، والقوم يتوضئون، حتى توضئوا من [عند] آخرهم. قال ثابت: فقلت لأنس: كم تراهم كانوا؟ قال: نحوًا من سبعين رجلًا).\nوهذا الحديث في الجامع لمعمر بن راشد، المطبوع مع مصنف عبد الرزاق (١١/ ٢٧٦/ حديث رقم ٢٠٥٣٥)، وما بين المعقوفتين أثبتها منه.\n(^٧) هذا المعلق وصله ابن خزيمة في صحيحه، في باب ذكر تسمية الله ﷿ عند الوضوء (١/ ٧٤/ حديث رقم ١٤٤) عن محمد بن يحيى، وعبد الرحمن بن بشر به.","vol":"18","page":43},{"text":"١٠٠٦٩ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا (^١) حدثه، عن أبي الزبير، عن أبي الطفيل عامر بن\n⦗٤٦⦘ واثلة، أن معاذ بن جبل أخبره، أنهم خرجوا مع رسول الله ﷺ عام تبوك، وكان رسول الله ﷺ يجمع بين الظهر والعصر، والمغرب والعشاء، قال: فأخر الصلاة يومًا، ثم خرج فصلى الظهر والعصر جميعًا، ثم دخل، ثم خرج فصلى المغرب والعشاء جميعًا، ثم قال: \"إنكم ستاتون غدًا إن شاء الله عين تبوك، وإنكم لن تأتوها حتى يضحي النهار، فمن جاءها فلا يمسّن (^٢) من مائها شيئًا حتى آتي\". قال: فجئناها وقد سبق إليها رجلان، والعين مثل الشراك (^٣) تبض (^٤) بشيء من مائها، فسألهما رسول الله ﷺ: \"هل مسستما من مائها شيئًا\"؟ فقالا: نعم. فسبهما، وقال لهما ما شاء الله أن يقول، ثم غرفوا من العين بأيديهم قليلًا قليلًا، حتى اجتمع في شيء، ثم غسل رسول الله ﷺ فيه وجهه ويديه، ثم أعاده فيها، فجرت العين بماء كثير، فاستقى الناس، ثم قال رسول الله ﷺ: \"يوشك يا معاذ إن كنت (^٥) بك حياة، أن ترى ما ها هنا قد\n⦗٤٧⦘ مُلئ جنانًا\" (^٦).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) في نسخة (ل): فلا يمسن.\n(^٣) الشراك -بكسر الشين- هو سير النعل، التي تكون على وجهها. النهاية (٢/ ٤٦٧).\n(^٤) قال النووي: \"هكذا ضبطناه هنا: تبض بفتح التاء، وكسر الموحدة، وتشديد الضاد المعجمة.\nونقل القاضي اتفاق الرواة هنا على أنه بالضاد المعجمة. ومعناه: تسيل\" أ. هـ.\nوقال الزمخشري: \"البضيض: سيلان قليل، شبه الرشح\" ا. هـ.\n(^٥) في نسخة (ل) وصحيح مسلم: إن طالت بك.\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٤/ حديث رقم ١٠).","vol":"18","page":45},{"text":"١٠٠٧٠ - حدثنا أبو إسماعيل القاضي، حدثنا القعنبي، عن مالك (^١)، بإسناده، مثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٩).","vol":"18","page":47},{"text":"١٠٠٧١ - حدثنا محمد بن حيويه، قال: حدثنا مطرف، والقعنبي، عن مالك (^١)، عن أبي الزبير المكي، عن أبي الطفيل عامر بن واثلة، أن معاذ ابن جبل أخبره، أنهم خرجوا مع رسول الله ﷺ، فذكر مثله (^٢).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٦٩).","vol":"18","page":47},{"text":"<span data-type='title' id=toc-1318>باب إعلام النبي ﷺ بالشيء قبل كونه، وعلامة نبوته في الريح، وطاعتها له، والحجارة وإيمانها به قبل أن يبعث</span>","vol":"18","page":48},{"text":"١٠٠٧٢ - حدثنا أبو العباس الِبرْتِي القاضي (^١)، وعباس الدوري، وأبو المثنى، وأحمد بن يحيى السابري، قالوا: حدثنا عبد الله ابن مسلمة بن قعنب (^٢)، حدثنا سليمان بن بلال، عن عمرو بن يحيى، عن عبّاس بن سهل بن سعد الساعدي، عن أبي حميد الساعدي، قال: خرجنا مع رسول الله ﷺ، فأتينا وادي القُرَى (^٣)، على حديقة لامرأة (^٤)، فقال رسول الله ﷺ \"اخرصوا\" (^٥)،\n⦗٤٩⦘ فخرصناها (^٦)، وخرصها رسول الله ﷺ عشرة أوسق (^٧)، وقال: \"أحصيها حتى نرجع إليك إن شاء الله\". وانطلقنا حتى قدمنا تبوك، فقال رسول الله ﷺ: \"ستهبُّ عليكم الليلة ريح شديدة؛ فلا يقم أحد منكم، ومن كان له بعير، فليشتدّ (^٨) عقاله، فهبّت ريح شديدة، فقام رجل (^٩)، فحملته الريح، حتى ألقته إلى جبلي طي (^١٠)، وجاء\n⦗٥٠⦘ رسول (^١١) ابن العَلْمَاء (^١٢) -صاحب أَيْلَة (^١٣) - إلى رسول الله ﷺ بكتاب، وأهدى له (^١٤) بغلة بيضاء؛ فكتب إليه رسول الله ﷺ[بكتاب] (^١٥)، وأهدى له (^١٦) بُردا، ثم أقبلنا حتى قدمنا وادي القرى، فسأل [رسول الله\n⦗٥١⦘ﷺ] (^١٧) المرأة عن حديقتها: كم يبلغ (^١٨) ثمرها؟ فقالت: بلغت عشرة أوسق، فقال رسول الله ﷺ: \"إني مسرع؛ فمن شاء منكم فليُسرع معي، ومن شاء فليمكث\"، فخرجنا حتى أشرفنا على المدينة؛ فقال: \"هذه طابة، وهذا أحُدُ، وهو جبل يحبنا ونحبه\"، ثم قال: \"إن خير دور الأنصار، دار بني النجار، ثم دار بني الأشهل، ثم دار بني الحارث، ثم دار بني ساعدة، وفي كل دور الأنصار خير\"، فلحقنا سعد بن عبادة، فقال أبو أسيد (^١٩): ألم تر أن رسول الله خيَّرَ دور الأنصار، فجعلنا آخرا؛ فأدرك سعد رسول الله ﷺ، فقال: يا رسول الله، خيّرت دور الأنصار فجعلتنا آخرا! فقال: \"أوليس بحَسْبكم أن تكونوا من الخيار\" (^٢٠).\n_________\n(^١) هو: أحمد بن محمد بن عيسى بن الأزهر، أبو العباس البرتي.\n(^٢) عبد الله بن مسلمة بن قعنب هو موضع الالتقاء.\n(^٣) وادي القرى -بضم القاف، وفتح الراء، والقصر، جمع قرية- هو واد بين المدينة والشام، من أعمال المدينة، كثير القرى. والنسبة إليه: واديّ. ويعرف اليوم بـ (وادي العلا)، وهو مدينة عامرة، شمال المدينة المنورة، على قرابة (٣٥٠ كيلا).\nانظر: معجم البلدان (٤/ ٣٨٤)، (٥/ ٣٩٧)، ومعجم المعالم الجغرافية في السيرة النبوية (ص: ٢٥٠).\n(^٤) قال ابن حجر: لم أقف على اسمها في شيء من الطرق. الفتح (٣/ ٣٤٥).\n(^٥) في نسخة (ل) وصحيح مسلم: اخرصوها.\nو(اخرصوا) هو بفتح الراء وكسرها، والضم أشهر.\nو(الخرص) -بفتح المعجمة، وحكي كسرها، وبسكون الراء، بعدها مهملة- =\n⦗٤٩⦘ = هو حزر ما على النخل من الرطب تمرا.\nانظر: النهاية (٢/ ٢٢)، وشرح النووي (١٥/ ٤٣)، وفتح الباري (٣/ ٣٤٤).\n(^٦) قال ابن حجر: لم أقف على اسم من خرص منهم. الفتح (٣/ ٣٤٥).\n(^٧) (أوسق) جمع وسق -بفتح الواو، ويجوز كسرها -وهو ستون صاعا بالاتفاق.\nانظر: النهاية (٥/ ١٨٥)، وفتح الباري (٣/ ٣١١).\n(^٨) في نسخة (ل) وصحيح مسلم: فليشد.\n(^٩) ذكر ابن حجر أنه لم يقف على اسمه، وأن ترك اسمه كان عمدا. وأنه وصل إلى رسول الله ﷺ حين قدم من تبوك. الفتح (٣/ ٣٤٥).\n(^١٠) في الأصل، ونسخة (ل): جبل. والتصويب من نسخة (هـ) وصحيح مسلم.\nو(جبلا طيء) يقعان غريب (فيد)، و(فيد) في نصف طريق مكة من الكوفة.\nوالجبلان: هما (أجأ) -بفتح الهمزة، والجيم، والهمز، مقصور- و(سلمى) -بفتح أوله، وسكون ثانيه، مقصور-. وهما يشرفان على مدينة حائل، وهي مدينة عامرة اليوم، تبعد عن المدينة (٤٠٠) كيلًا شمالًا.\nو(طيء) -بفتح الطاء، وتشديد الياء، وهمزة في الآخر- قبيلة من كهلان، من القحطانية، وهم بني طيء بن أدد. =\n⦗٥٠⦘ = انظر: معجم البلدان (١/ ١١٩، ٢٦٩)، و(٤/ ٣٢٠)، وشرح النووي على صحيح مسلم (١٥/ ٤٤)، ونهاية الأرب (ص ٢٩٧)، ومعجم المعالم الجغرافية (ص: ١٧).\n(^١١) رسول ابن العلماء لم أقف على من عينه.\n(^١٢) العلماء -بفتح العين المهملة، وإسكان اللام، وبالمد- لعله اسم أمه. وأما اسمه هو فهو: يوحنا بن روبة.\nو(يوحنا) هو بضم التحتانية، وفتح المهملة، وتشديد النون.\nو(روبة) هو بضم الراء، وسكون الواو، بعدها موحدة.\nانظر: شرح النووي (١٥/ ٤٤) -وفيه ضبط (العلماء) فقط- وفتح الباري (٣/ ٣٤٥).\n(^١٣) أيلة -بفتح الهمزة، وسكون التحتانية، بعدها لام مفتوحة- بلدة قديمة على ساحل بحر القلزم -البحر الأحمر- فيما يلي الشام، وهي اليوم تسمى مدينة العقبة، وهي ميناء المملكة الأردنية الهاشمية.\nانظر: معجم البلدان (١/ ٣٤٧)، وفتح الباري (٣/ ٣٤٥)، و(١١/ ٤٧٠)، ومعجم المعالم الجغرافية (ص: ٣٥).\n(^١٤) في نسخة (ل): إليه.\n(^١٥) من نسخة (ل).\n(^١٦) في ل: إليه.\n(^١٧) من نسخة (ل).\n(^١٨) في نسخة (ل) وصحيح مسلم: كم بلغ.\n(^١٩) أبو أسيد -بالتصغير- هو الساعدي، مشهور بكنيته، واسمه: مالك بن ربيعة ابن البدن، البدري، آخر البدريين موتا.\nانظر: الإصابة (٦/ ٢٣، ٢٤/ ترجمة ٧٦٢٢)، وفتح الباري (٧/ ١١٥).\n(^٢٠) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٥، ١٧٨٦/ حديث رقم ١١).\nوأخرجه البخاري في صحيحه -كتاب فضائل المدينة، باب: المدينة طابة (٤/ ٨٨/ حديث رقم ١٧٨٢) مختصرًا، وأطرافه في (١٤٨١ بطوله، ٣١٦١، =\n⦗٥٢⦘ = ٣٧٩١، ٤٤٢٢).\nفوائد الاستخراج: ذكر دار بني الحارث على الصواب، بينما جاء في صحيح مسلم هكذا: (دار بني عبد الحارث) بزيادة (عبد)، قال النووي: هكذا هو في جميع النسخ (بني عبد الحارث)، وكذا نقله القاضي، قال: وهو خطأ من الرواة، وصوابه: (بني الحارث) بحذف لفظة (عبد) ا. هـ. شرح النووي (١٥/ ٤٤، ٤٥).","vol":"18","page":48},{"text":"١٠٠٧٣ - حدثنا علي بن عثمان النفيلي، حدثنا يحيى بن صالح الوُحاظي، حدثنا سليمان بن بلال (^١)، حدثنا عمرو بن يحيى بن عمارة المازني، عن عباس بن سهل الساعدي، عن أبي حميد، قال: \"خرجنا مع رسول الله ﷺ في غزوة تبوك، فأتينا وادي القرى، على حديقة لامرأة، فقال النبي ﷺ: \"اخرصوها\"، فخرصناها\". وذكر الحديث بمثله (^٢).\n_________\n(^١) سليمان بن بلال هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٢).","vol":"18","page":52},{"text":"١٠٠٧٤ - حدثنا السلمي، حدثنا خالد بن مخلد، حدثنا سليمان (^١)، بإسناده: أقبلنا مع النبي ﷺ في غزوة تبوك حتى أشرفنا على المدينة؟ فقال: \"هذه طابة\". ثم ذكر إلى آخره (^٢).\n_________\n(^١) سليمان هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٢).","vol":"18","page":52},{"text":"١٠٠٧٥ - حدثنا محمد بن إسحاق الصغاني، ومحمد بن إبراهيم\n⦗٥٣⦘ الطرسوسي، قالا: حدثنا أحمد بن إسحاق الحضرمي، أخبرنا وهيب (^١)، أخبرنا عمرو بن يحيى، عن عباس بن سهل بن سعد الساعدي، عن أبي حميد الساعدي، قال: خرجنا مع رسول الله ﷺ إلى تبوك، فسار حتى أتينا (^٢) وادي القرى، فإذا امرأة في حديقة لها، فقال رسول الله ﷺ: \"اخرصوا\"، فخرص القوم، وخرص رسول الله ﷺ عشرة أوسق، وقال للمرأة: \"أحصي ما يخرج منها حتى أرجع إليك\"، فسار حتى أتى تبوك (^٣)، فقال: \"إنها ستهبّ عليكم الليلة ريح شديدة، فلا يقومن فيها أحد، ومن كان له بعير فليوثق عقاله\". قال أبو حميد: فعقلناها، فهبت ريح شديدة، فلم يقم فيها إلا رجل واحد، ألقته الريح في جبلي (^٤) طي، قال: وأتاه ملك (^٥) أيلة، وأهدى له بغلة بيضاء، فكساه رسول الله ﷺ\n⦗٥٤⦘ بُردا له، وأمر له ببحرهم (^٦)، ثم رجع حتى أتى وادي القرى، فقال للمرأة: \"كم جاءك حديقتك\" (^٧)؟ فقالت: عشرة أوسق، خرص رسول الله ﷺ، قال: \"إني مستعجل؟ فمن أحب منكم أن يتعجل معي، فليفعل\". فسار حتى أوفى (^٨) المدينة، أو قال: حتى [أتى] (^٩) المدينة، فقال: \"هذه طابة\"، فلما رأى أُحُدًا قال: \"هذا جبل يحبنا ونحبه\"، ثم\n⦗٥٥⦘ قال: \"ألا أخبركم بخير دور الأنصار؟ \"قالوا: بلى يا رسول الله، [قال: \"خير دور الأنصار دور بني النجار، ألا أخبركم بالذين يلونهم؟ \"قالوا: بلى يا رسول الله] (^١٠)، قال: \"بنو ساعدة، و(^١١) بنو الحارث بن الخزرج، وفي كل دور الأنصار خير\" (^١٢).\n_________\n(^١) وهيب هو موضع الالتقاء.\n(^٢) في نسخة (ل) (أتى).\n(^٣) في الأصل ونسخة (هـ): (تبوكا)، والتصويب من نسخة (ل).\n(^٤) في الأصل: (جبل) والتصويب من نسختي (ل)، (هـ)، وصحيح مسلم.\n(^٥) فوق كلمة (وأتاه ملك) ضبة في نسخة (ل). ولعل ذلك إشارة إلى رواية سليمان بن بلال، عن عمرو بن يحيى، المتقدمة برقم (١٠٠٧٢)، وفيها أن الذي جاء إلى النبي ﷺ هو رسول ملك أيلة، فلعل ملك أيلة قد أرسل إلى رسول الله ﷺ رسولا، ثم جاء بنفسه.\nورواية وهيب أخرجها الإمام أحمد (٥/ ٤٢٤، ٤٢٥) عن عفان، عنه، به. =\n⦗٥٤⦘ = وفيها أن الذي جاء هو ملك أيلة.\nورواها البخاري، وأبو داوود، عن سهل بن بكار، عن وهيب، به، وليس فيها بيان من الذي جاء إلى النبي ﷺ، وإنما فيها ذكر الهدية والكتاب.\nانظر: تخريج الحديث رقم (١٠٠٧٢)، وسنن أبي داوود -كتاب الخراج والإمارة، باب في إحياء الموات (٣/ ٤٥٦، ٤٥٧/ حديث رقم ٣٠٧٩).\nونص ابن إسحاق على أن ملك أيلة قد جاء إلى النبي ﷺ. انظر: السيرة النبوية لابن هشام (٤/ ٢٣٠)، والسيرة النبوية لابن كثير (٤/ ٢٩).\n(^٦) (ببحرهم): أي: ببلدهم وأرضهم. والعرب تسمى المدن والقرى: البحار. و(البحرة): البلدة، تقول العرب: هذه بحرتنا: أي: بلدتنا.\nانظر: المجموع المغيث (١/ ١٣٢، ١٣٣)، والنهاية (١/ ١٠٠).\n(^٧) هكذا في الأصل ونسختي (ل)، (هـ): \"كم جاءك حديقتك\"، وفي نسخة (هـ) ما يشبه التصحيح على كلمة (جاءك)، وحرف التاء من كلمة (حديقتك) فوقه ضمة في نسخة (ل)، مما يدل على أنه ليس هناك سقط في الكلام، والله أعلم.\n(^٨) (أوفى): أشرف واطلع. النهاية (٥/ ٢١١).\n(^٩) من نسخة (ل).\n(^١٠) زيادة من نسخة (ل).\n(^١١) في نسخة (ل): (ثم).\n(^١٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٢)، وهذا الطريق عند مسلم برقم (١٢).\nفوائد الاستخراج: ذكر متن رواية وهيب، ومسلم ساق إسنادها، ونبه على أنها تنتهي إلى قوله: \"وفي كل دور الأنصار خير\"، ولم يذكر ما بعده من قصة سعد بن عبادة، ونبه على أنه في حديث وهيب زيادة: \"فكتب له رسول الله ﷺ ببحرهم\"، ولم يذكر في حديث وهيب: \"فكتب إليه رسول الله ﷺ\".","vol":"18","page":52},{"text":"١٠٠٧٦ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان (^١)، حدثنا وهيب، حدثنا عمرو بن يحيى، بإسناده، مثله بطوله: قالوا: (^٢) بلى. قال: \"خير دور الأنصار بنو النجار، ثم دار بني عبد الأشهل، ثم دار بني الحارث، ثم دار بني ساعدة، وفي كل دور الأنصار خير\" (^٣).\n_________\n(^١) عفان هو موضع الالتقاء.\n(^٢) في نسخة (ل): (قلنا).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٢)، وهذا الطريق عند مسلم برقم (١٢).","vol":"18","page":55},{"text":"١٠٠٧٧ - حدثنا محمد بن إسماعيل الصائغ، والصاغاني، قالا:\n⦗٥٦⦘ حدثنا سليمان بن داوود الهاشمي، حدثنا إبراهيم بن سعد (^١)، عن الزهري، عن سنان بن أبي سنان الدؤلي، أن جابر بن عبد الله الأنصاري أخبره، أنه غزا مع رسول الله ﷺ غزوة قبل نجد، قال (^٢): فأدركتهم القائلة (^٣) يوما في واد كثير العفاه (^٤)، فنزل رسول الله ﷺ وتفرق الناس في العضاه، يستظلون بالشجر، ونزل رسول الله ﷺ تحت شجرة، فعلق بها سيفه، فقال رسول الله ﷺ لرجل (^٥) عنده: \"إن هذا (^٦)\n⦗٥٧⦘ اخترط سيفي (^٧) وأنا نائم، فاستيقظت وهو يزيده صلتا (^٨)، فقال لي: من يمنعك مني؟ فقلت (^٩): الله. فقال من يمنعك مني؟ -مرتين- فقلت: الله. فشام (^١٠) السيف وجلس، فها هو ذا جالس\". ثم لم يعرض له رسول الله ﷺ. وقال الصائغ: لم يعاقبه (^١١).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) كلمة (قال) ساقطة من نسخة (ل).\n(^٣) القائلة: وسط النهار وشدة الحر، وتسمى الظهيرة.\nانظر: مختار الصحاح (ص ٥٥٩)، وفتح الباري (٧/ ٤٢٧)، والحديث الآتي برقم: (١٠٢٩٤) حيث روى أبو عوانة تفسير القائلة عن شيخه الحربي.\n(^٤) العضاه -بكسر المهملة، وتخفيف الضاد المعجمة- كل شجر عظيم له شوك.\nوقال أبو زيد: كل شجر شوك.\nوواحدته عضة -بالتاء- وعضاهة.\nانظر: غريب الحديث للحربي (٣/ ٩٢٦)، والمجموع المغيث (٢/ ٤٦٦)، وفتح الباري (٧/ ٤٢٧).\n(^٥) لم أقف على من عينه.\n(^٦) هو غورث بن الحارث، وفيه أقوال أخرى، ذكرها الحافظ في الفتح (٧/ ٤٢٨).\nو(غورث) بوزن جعفر، وقيل بضم أوله، وهو بغين معجمة، وراء، ومثلثة، مأخوذ من الغرث وهو الجوع. فتح الباري (٧/ ٤٢٨).\n(^٧) اخترط سيفي: سله من غمده. النهاية (٢/ ٢٣).\n(^٨) صلتا -بفتح المهملة، وسكون اللام، بعدها مثناة -أي: مجردًا من غمده. يقال: أصلت السيف: إذا جرده من غمده. انظر: النهاية (٣/ ٤٥)، وفتح الباري (٧/ ٤٢٧).\n(^٩) في نسخة (ل): قلت.\n(^١٠) (الشيم) من الأضداد، يكون سلا وإغمادا. يقال: شام السيف: إذا استله، وشامه: إذا أغمده. انظر: النهاية (٣/ ٤٥)، وفتح الباري (٧/ ٤٢٧).\n(^١١) أخرجه مسلم في صحيحه -كتاب الفضائل، باب توكله على الله، وعصمة الله تعالى له من الناس (٤/ ١٧٨٦، ١٧٨٧/ حديث رقم ١٣).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب من علق سيفه بالشجر في السفر عند القائلة (٦/ ٩٦/ حديث رقم ٩١٠)، وأطرافه في: (١٩١٣، ٤١٣٦، ٤١٣٥، ٤١٣٦، ٤١٣٩).","vol":"18","page":55},{"text":"١٠٠٧٨ - حدثنا محمد بن عامر، قال: حدثنا محمد بن عيسى، حدثنا إبراهيم بن سعد (^١)، عن الزهري، بإسناده، بمعناه (^٢) (^٣).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسخة (ل): (بمثل معناه).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٧).","vol":"18","page":57},{"text":"١٠٠٧٩ - حدثنا الصغاني (^١)، وأبو أمية، قالا: حدثنا أبو اليمان، أخبرنا شعيب، عن الزهري، قال: حدثني سنان بن أبي سنان الدؤلي، وأبو سلمة بن عبد الرحمن، أن جابر بن عبد الله أخبرهما، أنه غزا مع رسول الله ﷺ قبل نجد، فلما قفل النبي ﷺ فأدركتهم القائلة يومًا في واد كثير العضاه، فنزل النبي ﷺ، وتفرق الناس في العضاه، يستظلون بالشجر، ونزل النبي ﷺ تحت ظل سمرة (^٢)، فعلق بها سيفه، قال جابر: فنمنا نومة، ثم إن النبي ﷺ يدعونا، فأجبناه، فإذا عنده أعرابي جالس، فقال رسول الله ﷺ: \"إن هذا اخترط سيفي وأنا نائم، فاستيقظت وهو في يده صلتًا، فقال: من يمنعك مني؟ فقلت (^٣): الله. فقال: من يمنعك مني؟ قلت: الله، فقال: من يمنعك مني؟ فقلت: الله -ثلاثا- (^٤)، فشام السيف وجلس\"، فلم يعاقبه النبي ﷺ[وقد فعل ذلك] (^٥) (^٦).\n⦗٥٩⦘ رواه (^٧) محمد بن يحيى، عن (^٨) عبد الرزاق، عن (^٩) معمر، عن الزهري، عن أبي سلمة، عن جابر [أن النبي ﷺ نزلا منزلًا، وتفرق الناس في العضاه يستظلون] (^١٠) (^١١).\n_________\n(^١) الصغاني، أبو بكر بن إسحاق، كما سماه مسلم، هو هو موضع الالتقاء.\n(^٢) في نسخة (ل): شجرة.\nوالسمر: ضرب من شجر الطلح، والواحدة: سمرة، وقد تسكن ميماهما.\nالمجموع المغيث (٢/ ١٢٣، ١٢٤).\n(^٣) في نسخة (ل): قلت.\n(^٤) في نسخة (ل) تكرر قول الأعرابي ورد النبي ﷺ عليه، مرتين فقط.\n(^٥) زيادة من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٧)، وهذا الطريق عند مسلم برقم (١٤/ =\n⦗٥٩⦘ = الطريق الثاني).\nفوائد الاستخراج: ذكر تمام رواية الصغاني أبي بكر بن إسحاق، ومسلم ساق طرفا منها، وأحال بالباقي على رواية إبراهيم بن سعد، ومعمر.\n(^٧) في نسخة (ل): روى.\n(^٨) في نسخة (ل): حدثنا.\n(^٩) في نسخة (ل): أخبرنا.\n(^١٠) زيادة من نسخة (ل).\n(^١١) هذا المعلق لم أقف على من وصله، عن محمد بن يحيى، ووصل مسلم عن عبد بن حميد، عن عبد الرزاق، به، برقم (١٣) من كتاب الفضائل.","vol":"18","page":58},{"text":"١٠٠٨٠ - حدثنا الصغاني [محمد بن إسحاق] (^١)، قال: حدثنا عفان ابن مسلم (^٢)، قال: حدثنا أبان العطار، قال: حدثنا يحيى بن أبي كثير، عن أبي سلمة، عن جابر بن عبد الله، قال: أقبلنا مع رسول الله ﷺ، حتى إذا كنا بذات الرقاع، قال: كنا إذا أتينا على شجرة ظليلة تركناها لرسول الله ﷺ، قال: فجاء رجل من المشركين وسيف\n⦗٦٠⦘ رسول الله ﷺ معلق بشجرة، فأخذ سيف نبي الله ﷺ، فاخترطه، فقال لرسول الله (^٣): تخافني؟ قال: \"لا\"، قال: فمن يمنعك مني؟ قال: \"الله يمنعني منك\"، قال: فهدده (^٤) أصحاب رسول الله ﷺ، قال: فغمد السيف وعلقه، قال: فنودي بالصلاة [قال] (^٥) فصلى (^٦) بطائفة ركعتين، ثم تأخروا، فصلى بالطائفة الأخرى ركعتين، قال: فكانت لرسول الله ﷺ أربع ركعات، وللقوم ركعتان (^٧)، ولم (^٨) يذكر في هذا الحديث: ثم لم يعرض له رسول الله ﷺ (^٩).\n_________\n(^١) من نسخة (ل).\n(^٢) عفان هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (يا رسول الله)، والتصويب من نسخة (ل).\n(^٤) في نسخة (ل): فتهدده.\n(^٥) من نسخة (ل).\n(^٦) في نسخة (ل): وصلى.\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٠٧٧)، وهذا الطريق عند مسلم برقم (١٤/ الطريق الثانية).\nفوائد الاستخراج: ذكر تمام رواية عفان بن مسلم، ومسلم ذكر طرفها، وأحال بالباقي على حديث الزهري.\n(^٨) في: نسخة (ل): لم.\n(^٩) هذا التنبيه ذكره مسلم في صحيحه أيضًا.","vol":"18","page":59},{"text":"<span data-type='title' id=toc-1319>بيان علامة نبوة رسول الله ﷺ في الطعام وطاعته له، وفي الأدمِ (^١) وطاعتها له ﷺ</span>-\n_________\n(^١) (الأدُم) جمع إدام، مثل: كتاب، كتب، ويسكن للتخفيف، فيعامل معاملة المفرد.\nويجمع على (آدام)، ومفرده: -بضم الهمز- مثل قفل وأقفال. و(الأدام) و(الأدم) هو كل شيء ضممته إلى الخبز فقد أدمته به.\nانظر: غريب الحديث لأبي عبيد (٢/ ١٥٢)، وغريب الحديث (٣/ ١١٤١)، والمجموع المغيث (١/ ٤٥)، والنهاية (١/ ٣١)، والمصباح المنير (ص ٩).","vol":"18","page":61},{"text":"١٠٠٨١ - حدثنا أحمد بن عبد الرحمن بن المفضل (^١) الكُزْبُرَاني، حدثنا الحسن بن أعين (^٢)، قال؛ حدثنا معقل بن عبيد الله، عن أبي الزبير، عن جابر، أن رجلا (^٣) أتى النبي ﷺ يستطعمه، فأطعمه شطر وسق من\n⦗٦٢⦘ شعير، فما زال الرجل يأكل منه وامرأته (^٤) وضيفهما، حتى كَالَه، فأتى النبي ﷺ، فقال: \"لو لم تَكِلْه لأكلتم منه، ولأقام (^٥) لكم\" (^٦).\n_________\n(^١) (المفضل) هكذا بالميم في أوله، وكذا في كتاب الأسامي والكنى لأبي أحمد الحاكم (٢/ ١٨٦/ ترجمة ٥٩٩). ووقع في تأريخ بغداد (٤/ ٢٤٣ / ترجمة ١٩٦٨)، وفي الأنساب (٥/ ٦٤)، وفي اللباب (٣/ ٩٦): (الفضل) بالفاء دون الميم.\n(^٢) الحسن بن أعين هو موضع الالتقاء.\n(^٣) لم أقف على من عينه، ولكن أخرج الحاكم في المستدرك (٣/ ٢٤٦)، ومن طريقه البيهقي في دلائل النبوة (٦/ ١١٤) من طريق ابن لهيعة، حدثنا يونس بن يزيد، حدثنا أبو إسحاق، عن سعيد بن الحارث بن عكرمة، عن جده نوفل بن الحارث ابن عبد المطلب، أنه استعان رسول الله ﷺ في التزويج، فأنكحه امرأة، فالتمس شيئًا فلم يجده، فبعث رسول الله ﷺ أبا رافع وأبا أيوب بدرعه، فرهناه عند رجل من اليهود =\n⦗٦٢⦘ =\nبثلاثين صاعا من شعير، فدفعه رسول الله ﷺ إليه. قال: فطعمنا منه نصف سنة، ثم كلناه فوجدنا كما أدخلناه. قال نوفل: فذكر ذلك لرسول الله ﷺ فقال: \"لو لم تكله لأكلت منه ما عشت\". فيظهر أن المبهم في حديث جابر هو: نوفل بن الحارث لا سيما أن مقدار الشعير في الحديثين واحد. والله أعلم.\n(^٤) لم أقف على من عينها.\n(^٥) أقام: أي دام، وثبت. النهاية (٤/ ١٢٦).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٤/ حديث رقم ٩).\nفوائد الاستخراج: تقييد المهمل وهو معقل، بأنه ابن عبيد الله.","vol":"18","page":61},{"text":"١٠٠٨٢ - حدثنا أبو أحمد شعيب بن عمران بن موسى بن عيسى العسكري، بعسكر مكرم، حدثنا سلمة بن شبيب (^١)، حدثنا الحسن ابن أعين، بإسناده، مثله: \"لو لم تكِله، لقام لكم\" (^٢).\n_________\n(^١) سلمة بن شبيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٨١).","vol":"18","page":62},{"text":"١٠٠٨٣ - حدثنا أحمد بن عبد الرحمن الحراني، حدثنا الحسن ابن أعين (^١)، حدثنا معقل بن عبيد الله، عن أبي الزبير، عن جابر، أن أم\n⦗٦٣⦘ مالك (^٢) كانت تهدي للنبي ﷺ-في عُكَّة (^٣) لها- سمْنا، فيأتيها بنوها (^٤)، فيسألون الأدْمَ، وليس عندهم شيء، فتعمدُ (^٥) إلى الذي كانت تهدي للنبي ﷺ، فتجد فيها سمنا، فما زال يقيم لها أدم بنيها حتى عصرتها به، فأتت النبي ﷺ، فقال: \"عصرتيها\"؟ قالت: نعم، قال: \"لو تركتيها ما زال قائما\" (^٦).\n_________\n(^١) الحسن بن أعين هو موضع الالتقاء.\n(^٢) لم أقف على اسمها، وذكر ابن الأثير وابن حجر نسبتها فقالا: الأنصارية، وذكرا في ترجمتها هذا الحديث. انظر: أسد الغابة (٧/ ٣٨٩ / ترجمة ٧٥٨٠)، والإصابة (٨/ ٢٧٧، ٢٧٨ / ترجمة ٤٧٨، ١٤٧٩).\n(^٣) العُكة -بضم المهملة، وتشديد الكاف- إناء من جلد مستدير، يجعل فيه السمن -غالبا- والعسل.\nفتح الباري (٦/ ٥٩٠)، وانظر: المجموع المغيث (٢/ ٤٨٧)، النهاية (٣/ ٢٨٤).\n(^٤) لم أقف على تعيين بنيها.\n(^٥) في الأصل ونسخة (هـ): (فعمدت)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في معجزات النبي ﷺ (٤/ ١٧٨٤/ حديث رقم ٨).\nفوائد الاستخراج: تقييد المهمل، وهو معقل، بأنه ابن عبيد الله.","vol":"18","page":62},{"text":"١٠٠٨٤ - حدثنا أبو أحمد، حدثنا سلمة بن شبيب (^١)، حدثنا الحسن بن أعين، بمثله (^٢).\n_________\n(^١) سلمة بن شيب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٨٣).","vol":"18","page":63},{"text":"<span data-type='title' id=toc-1320>باب إثبات خاتم النُّبوة في ظهر (^١) رسول الله ﷺ، وصفته</span>\n_________\n(^١) كلمة (ظهر) ساقطة من نسخة (ل).","vol":"18","page":64},{"text":"١٠٠٨٥ - حدثنا يونس بن حبيب، حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن سماك بن حرب، عن جابر بن سمُرة، قال: \"رأيت الخاتَم على كَتِفِ النبي ﷺ، كأنه بيضة\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات خاتم النبوة، وصفته، ومحله من جسده ﷺ (٤/ ١٨٢٣ حديث رقم ١١٠)، بلفظ (كأنه بيضة حمام).\nفوائد الاستخراج:\n- تقييد المهمل وهو سماك، بأنه ابن حرب.\n- بيان موضع الخاتم، وهو كتف النبي، وأما رواية شعبة عند مسلم فلفظها: (على ظهر رسول الله ﷺ).","vol":"18","page":64},{"text":"١٠٠٨٦ - حدثني عبد الله بن أحمد بن حنبل، حدثني أبي، قال: حدثنا محمد بن جعفر (^١)، حدثنا شعبة، عن سماك بن حرب، عن جابر بن سمرة، قال (^٢): \"رأيت الخاتم في ظهر رسول الله ﷺ، كأنه بيضة حمامة\" (^٣).\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء.\n(^٢) كلمة (قال): سقطت من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٨٥).","vol":"18","page":64},{"text":"١٠٠٨٧ - حدثنا الزعفراني، عن (^١) عثمان بن عمر، عن (^٢) شعبة (^٣)، بإسناده (^٤): \"نظرت إلى الخاتم، فإذا هو مثل بيضة الحمام، و(^٥) عليه ثآليل\" (^٦) (^٧).\n_________\n(^١) في نسخة (ل): حدثنا.\n(^٢) في نسخة (ل): حدثنا.\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) في نسخة (ل) ساق الإسناد كاملًا.\n(^٥) حرف الواو ساقط من نسخة (ل).\n(^٦) ثآليل جمع ثؤلول- بهمزة ساكنة، وزان عصفون، ويجوز التخفيف- وهو هذه الحبة التي تظهر في الجلد، كالحمصة فما دونها.\nانظر: النهاية (١/ ٢٠٥)، والمصباح المنير (ص ٨٨).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٠٨٥).\nفوائد الاستخراج: زيادة لفظ (وعليه ثآليل) في رواية شعبة، وانظر الحديث الآتي برقم (١٠٠٩١).","vol":"18","page":65},{"text":"١٠٠٨٨ - حدثنا الصغاني، حدثنا أبو النضر، أخبرنا إسرائيل، عن سماك (^١)، عن جابر بن سمرة، قال: \"رأيت خاتمه -يعني النبي ﷺ عند كتفه، مثل بيضة الحمام، شبه جسده\" (^٢).\n_________\n(^١) سماك هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٠٨٥).\nفوائد الاستخراج: زيادة لفظ: (شبه جسده).","vol":"18","page":65},{"text":"١٠٠٨٩ - حدثنا أبو عمرو بن أبي غرزة، حدثنا عبيد الله ابن موسى (^١)، عن حسن بن صالح، عن سماك، قال: حدثني جابر بن سمرة، قال: \"رأيت الخاتم الذي في ظهر رسول الله ﷺ، كأنه سِلْعَة (^٢)، مثل بيضة الحمامة\" (^٣).\n_________\n(^١) عبيد الله بن موسى هو موضع الالتقاء.\n(^٢) السلعة -بالكسر-: غدة تظهر بين الجلد واللحم، إذا غمزت باليد تحركت.\nانظر: النهاية (٢/ ٣٨٩).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٨٥)، وهذا الطريق عند مسلم برقم (١١٠/ الثانية).\nفوائد الاستخراج: ذكر متن رواية عبيد الله بن موسى، ومسلم ساق إسنادها، وأحال بها على رواية شعبة.","vol":"18","page":66},{"text":"١٠٠٩٠ - حدثنا أبو أمية، ومحمد بن معاذ بن يوسف المروزي، قالا: حدثنا زكريا بن عدي.\nقال أبو أمية: وحدثنا هشام بن عمار، قالا (^١): حدثنا حاتم ابن إسماعيل (^٢)، عن (^٣) الجعد -وقال زكريا: عن (^٤) الجُعيد- بن عبد الرحمن ابن\n⦗٦٧⦘ أوس، عن السائب بن يزيد، قال: ذهبت بي خالتي (^٥) إلى النبي ﷺ، فقالت: إنه يشتكي؛ فمسح على رأسي، ودعا لي بالبركة، وتوضأ فشربت من وضوئه، ثم قمت من خلفه، فرأيت خاتمة خاله، أو قال: خاتم النبوة، مثل زِرّ الحَجَلَة (^٦) (^٧). وهذا لفظ زكريا بن عدي.\n_________\n(^١) في الأصل ونسخة (هـ): (قال)، والتصويب من نسخة (ل).\n(^٢) حاتم بن إسماعيل هو موضع الالتقاء.\n(^٣) حرف (عن) ساقط من نسخة (ل).\n(^٤) يقال له: الجعد. -ويقال له أيضًا- الجعيد. =\n⦗٦٧⦘ = انظر: تهذيب الكمال (٤/ ٥٦١/ ترجمة ٩٢٧).\n(^٥) قال ابن حجر: لم أقف على اسمها. الفتح (٦/ ٥٦٢).\n(^٦) زر الحجلة: -بكسر الزاي ثم راء مشددة-، والحجلة: -بفتح الحاء المهملة والجيم- واحدة الحجال، وهي: بيت كالقبة لها أزرار كبار وعرى، تزين بالثياب والستور للعروس.\nقال النووي: (هذا هو الصواب المشهور الذي قاله الجمهور. وقال بعضهم: المراد بالحجلة: الطائر المعروف، وزرها: بيضتها. وأشار إليه الترمذي وأنكره عليه العلماء). اهـ.\nوالقول بأن المراد بالحجلة: الطائر المعروف، -يؤيده كما قال ابن حجر- أنه في الحديث الآخر: (مثل بيضة الحمامة).\nويؤيده أيضا أنه -كما قال الخطابي- روي بتقديم الراء على الزاي (رز).\nفيكون المراد البيض، يقال: ارزت -بفتح الراء وتشديد الزاي- الجرادة: إذا كسبت ذنبها في الأرض فباضت.\nوالحجلة: طائر في حجم الحمام، أحمر المنقار والرجلين.\nانظر: المجموع المغيث (٢/ ١٣)، والنهاية (٢/ ٣٠٠)، وشرح النووي (١٥/ ٩٧)، وفتح الباري (١/ ٢٩٦)، والمعجم الوسيط (١/ ١٥٨).\n(^٧) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات خاتم النبوة، وصفته، ومحله =\n⦗٦٨⦘ = من جسده ﷺ (٤/ ١٨٢٣/ حديث رقم ١١١).\nوأخرجه البخاري في صحيحه -كتاب الوضوء، باب استعمال فضل وضوء الناس (١/ ٢٩٦/ حديث رقم ١٩٠)، وأطرافه في (٣٥٤٠، ٣٥٤١، ٥٦٧٠، ٦٣٥٢).","vol":"18","page":66},{"text":"١٠٠٩١ - حدثنا أبو أمية، حدثنا أبو النعمان، وسليمان ابن حرب، قالا: حدثنا حماد بن زيد (^١)، عن عاصم الأحول، عن عبد الله ابن سَرجِس قال: أتيت النبي ﷺ، فدرت من خلفه، فعرف الذي أريد، فألقى رداءه عن ظهره، فإذا مثل جُمْع (^٢)، فنظرت إلى الخاتم، فإذا الخاتم في نغض (^٣) كتفه اليُمنى، أو اليسرى، مثل جُمع الكف -وَجَمع كفّه- حوله خيلان (^٤) كأنه الثآليل، فاستقبلته، فقلت: غفر الله لك يا\n⦗٦٩⦘ رسول الله، قال: \"ولك\". قال: قلنا له: استغفَر لك رسول الله ﷺ؟ قال: إي والله ولكم، وتلا: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ (^٥) (^٦).\n[رواه عبد الواحد، عن عاصم] (^٧).\n_________\n(^١) حماد هو موضع الالتقاء.\n(^٢) أي مثل جمع الكف، وهو أن يجمع الأصابع ويضمها. يقال: ضربه بجمع كفه، بضم الجيم.\nالنهاية (١/ ٢٩٦)، وانظر: غريب الحديث لأبي عبيد (٤/ ٥٠٠).\n(^٣) النُّغض والنَّغض والناغض: أعلى الكتف، وقيل: هو العظم الرقيق الذي على طرفه.\nوأصل النغض: الحركة، فسمى ذلك الموضع نغضا لأنه يتحرك بحركة الإنسان.\nانظر: النهاية (٥/ ٨٧)، وفتح الباري (٣/ ٢٧٦).\n(^٤) خيلان -بكسر الخاء المعجمة، وإسكان الياء- جمع خال، وهو الشامة في الجسد.\nالنهاية (٢/ ٩٤)، وشرح النووي (١٥/ ٩٨).\n(^٥) آية (١٩) من سورة محمد.\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات خاتم النبوة، وصفته، ومحله من جسده ﷺ (٤/ ١٨٢٣، ١٨٢٤/ حديث رقم ١١٢).\n(^٧) هذا التعليق زيادة من نسخة (ل)، وقد وصله مسلم في صحيحه، من طريق عبد الواحد هذا -وهو ابن زياد- عن عاصم -الأحول- به. انظر الإحالة السابقة.","vol":"18","page":68},{"text":"<span data-type='title' id=toc-1321>بيان أسماء رسول الله ﷺ، وأنه ليس بعده نبي، وأنه بعثه (^١) رحمة، يرحم الله ﷿ [به] (^٢) من يشاء من عباده، وينفي به الكفر، ويتوب على من يشاء من عباده، وأن الله تعالى قه سمّاه باسمين من أسمائه ﷿، لا شريك له في ملكه</span>\n_________\n(^١) في نسخة (ل): (بُعث).\n(^٢) من نسخة (ل).","vol":"18","page":70},{"text":"١٠٠٩٢ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، أخبرني سفيان بن عيينة (^١)، عن الزهري، عن محمد بن جُبير بن مُطعِم، عن أبيه، أن رسول الله ﷺ قال: \"إن لي أسماء: أنا محمد، وأنا أحمد، وأنا الماحي الذي يُمْحَى بي الكفر، وأنا الحاشر الذي يُحْشَر الناس على قَدَمِي (^٢)، وأنا العاقب\".\n⦗٧١⦘ والعاقب الذي ليس بعده نبي (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) كلمة (قدمي) ضبطوها بتخفيف الياء على الإفراد، وبتشديدهما على التثنية. ومعناها: على أثري، أي: إنه يحشر قبل الناس، وهو موافق لقوله -في الرواية الأخرى-: يحشر الناس على عقبي. وفي معناها أقوال أخرى، تصل إلى سبعة، ذكرها القاضي عياض، وابن حجر.\nانظر: الشفا (١/ ٣١٥)، والنهاية (٤/ ٢٥)، وشرح النووي (١٥/ ١٠٥)، والفتح (٦/ ٥٥٧).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في أسمائه ﷺ (٤/ ١٨٢٨/ حديث رقم ١٢٤).\nوأخرجه البخاري في صحيحه-كتاب المناقب، باب ما جاء في أسماء رسول الله ﷺ (٦/ ٥٥٤ / حديث رقم ٣٥٣٢)، وطرفه في (٤٨٩٦).","vol":"18","page":70},{"text":"١٠٠٩٣ - حدثنا ابن أبي عاصم النّبيل أحمد بن عمر وابن الضحاك (^١)، قال: حدثنا إبراهيم بن محمد الشافعي، قال: حدثنا سفيان. [ح] (^٢).\nوحدثنا أبو داوود الحراني، قال: حدثنا علي بن المديني، قال: حدثنا سفيان، ح.\n⦗٧٢⦘ وحدثني أبو بشر، حدثنا إبراهيم بن المنذر، حدثنا سفيان (^٣).\nكلهم قالوا: عن الزّهري، بمثله (^٤).\n_________\n(^١) ابن مخلد الشيباني، أبو بكر، ت/٢٨٧ هـ.\nقال ابن أبي حاتم: سمعت منه، وكان صدوقًا.\nوقال أبو العباس النسوي: وكان ثقة نبيلا معمرًا.\nوقال العراقي: إمام ثقة حافظ مصنف، لا يجهل مثله. وذلك في رده على ابن القطان في قوله عن ابن أبي عاصم: لا أعرفه.\nانظر: الجرح والتعديل (١٣/ ٦٧/ ترجمة ١٢٠)، وذيل ميزان الاعتدال (ص ٤٦، ترجمة ٧٦٧)، والسير (٣/ ٤٣٠ - ٤٣٩ / ترجمة ٢١٥)، ولسان الميزان (٧/ ١٨، ١٩، ترجمة ١٤٤).\n(^٢) من نسخة (ل).\n(^٣) ابن عيينة هو موضع الالتقاء في كل الطرق السابقة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٠٩٢).","vol":"18","page":71},{"text":"١٠٠٩٤ - حدثنا علي بن حرب، حدثنا سفيان [بن عيينة] (^١)، بإسناده، مثله، غير أنه قال: \"والماحي الذي يمحو (^٢) بي الكفر\". قال: \"وأنا العاقب الذي ليس بعدي نبي\" (^٣).\n_________\n(^١) زيادة من نسخة (ل)، وسفيان هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ). ولعله سبق قلم؛ فسيأتي في الحديثين التاليين بلفظ: يمحو الله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٩٢).\nفوائد الاستخراج: صراحة رفع تفسير (العاقب)، في رواية علي بن حرب هذه عن سفيان بن عيينة. وقد تابعه على ذلك سعيد بن عبد الرحمن المخزومي، عن سفيان به، عند الترمذي في سننه -كتاب الأدب، باب ما جاء في أسماء النبي ﷺ (٥/ ١٢٤ / حديث رقم ٢٨٤٠).","vol":"18","page":72},{"text":"١٠٠٩٥ - حدثنا أحمد بن يوسف السّلمي، وأبو إسحاق عبد الجبار ابن كثير الرَقِّي (^١) جليس هلال بن العلاء، وإسحاق بن إبراهيم الدبري،\n⦗٧٣⦘ قالوا: حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن الزهري، عن محمد بن جبير ابن مُطعِم، عن أبيه، قال: سمعت رسول الله ﷺ يقول: \"إن لي أسماء: أنا أحمد، وأنا محمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب\". قلت للزهري: وما العاقب؟ قال: الذي ليس بعده نبي (^٣).\n_________\n(^١) الحنظلي، اسم جده: سنان، روى عنه أبو حاتم، وقال عنه: شيخ.\nانظر: الجرح والتعديل (٦/ ٣٣ ترجمة ١٧٤).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٩٢)، وهذا الطريق عند مسلم برقم (١٢٥/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية معمر كاملا، ومسلم ساق إسنادها، ونبه على تفسير الزهري للعاقب، ونبه أيضا بلفظ: (… يمحو الله بي الكَفَرَةَ).","vol":"18","page":72},{"text":"١٠٠٩٦ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن محمد بن جُبير بن مُطعم، عن أبيه، أن رسول الله ﷺ قال: \"إن لي خمسة أسماء: أنا محمد، وأنا أحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب\"، والعاقب: الذي ليس بعده أحد، وقد سمّاه (^٢) الله ﷿ رؤوفا رحيما (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (وقد سمى). والتصويب من نسخة (ل) وصحيح مسلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٩٢)، وهذا الطريق عند مسلم برقم (١٢٥). =\n⦗٧٤⦘ = فوائد الاستخراج: زيادة لفظ: (خمسة) وهي ثابتة في صحيح البخاري من طريق مالك عن ابن شهاب، به. انظر تخريج رقم (١٠٠٩٢).\nقال ابن حجر: (والذي يظهر أنه أراد: أن لي خمسة أسماء أختص بها، لم يسم بها أحد قبلي، أو معظمة، أو مشهورة في الأمم الماضية، لا أنه أراد الحصر فيها).\nفتح الباري (٦/ ٥٥٦).\n- زيادة لفظ: (والعاقب) الدال على أن تفسير العاقب مدرج. والله أعلم.\nتنبيه: قوله: \"وقد سماه الله … \" مدرج من قول الزهري، كما قاله البيهقي، ووافقه عليه ابن حجر.\nانظر: الدلائل (١/ ١٥٤)، والفتح (٦/ ٥٥٧).","vol":"18","page":73},{"text":"١٠٠٩٧ - حدثنا أبو الحسين بن خالد بن خلي الحمصي، حدثنا بشر بن شعيب، عن أبيه (^١)، ح.\nوحدثنا أبو الجماهر، وأبو أمية، قالا: حدثنا أبو اليمان (^٢)، أخبرنا شعيب، عن الزهري، عن محمد بن جبير بن مطعِم قال: قال النبي ﷺ: \"إن لي أسماء: أنا محمد، وأنا أحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب\" (^٣).\n_________\n(^١) شعيب هو موضع الالتقاء، في هذا الطريق.\n(^٢) أبو اليمان هو موضع الالتقاء، في هذا الطريق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٠٩٢)، وهذا الطريق عند مسلم برقم (١٢٥/ الطريق الثاني). =\n⦗٧٥⦘ = فوائد الاستخراج: ذكر متن رواية شعيب، ومسلم ساق إسنادها، ونبه على بعض كلماتها.","vol":"18","page":74},{"text":"١٠٠٩٨ - حدّثنا ابن المنادي، حدّثنا يونس بن محمّد، حدّثنا إبراهيم ابن سعد، عن ابن شهاب (^١)، عن محمّد بن جبير بن مُطعِم، عن أبيه، أن رسول الله ﷺ قال: \"إن لي أسماء: أنا محمّد، وأنا أحمد، وأنا الماحي الّذي يمحو الله بي الكفر، وأنا العاقب\"، والعاقب: [الذي] (^٢) ليس بعده نبي (^٣) (^٤).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (هـ) حديث زائد وهو: حدّثنا إسحاق بن الحسن الطحان المصري، حدّثنا محمد بن المبارك، قال: سمعت رجلا يقول لمالك: أخبرك ابن شهاب، عن محمّد بن جبير، عن أبيه، أن رسول الله ﷺ قال: \"لي خمسة أسماء: أنا محمّد، وأنا أحمد، وأنا الماحي الّذي يمحو الله بي الكفر، وأنا الحاشر الّذي يحشر النَّاس على قدمي، وأنا العاقب\". وعليه إشارة (لا - إلى).\nوشيخ أبي عوانة لم أقف له على ترجمة، وكذلك الرَّجل المبهم لم أقف على من عينه، إِلَّا أنه لا يضر في الإسناد؛ لأنه ليس من السلسلة، وإنّما هو سأل الإمام مالك، فأجابه الإمام مالك بنعم، فقد روى ابن عبد البرّ هذا الحديث، عن أبي بكر النيسابوري، عن إسحاق بن الحسن المصري -شيخ أبي عوانة- به، وفي آخره: (قال: نعم). التمهيد (٩/ ١٥٢).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٠٩٢).","vol":"18","page":75},{"text":"١٠٠٩٩ - حدّثنا يزيد بن سنان، حدّثنا أحمد بن صالح، قال: قرأت على عبد الله بن نافع (^١)، قال: حدثكم مالك، عن ابن شهاب (^٢)، عن محمّد بن جبير بن مُطعِم، عن أبيه، أنه أخبره عن رسول الله ﷺ بمثله (^٣).\n_________\n(^١) ابن أبي نافع، المخزومي مولاهم، أبو محمّد، المدني.\n(^٢) ابن شهاب هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٠٩٢).","vol":"18","page":76},{"text":"١٠١٠٠ - حدّثنا محمّد بن عقيل، حدثنا حفص (^١)، قال: حدثني إبراهيم (^٢)، عن عمر بن سعيد (^٣) -أخي سفيان الثّوريّ، أكبر منه- عن سليمان الأعمش (^٤)، عن عمرو بن مرّة عن أبي عبيدة (^٥)، عن أبي موسى، أنه قال: سمّى لنا رسول الله ﷺ نفسه\n⦗٧٧⦘ فقال: \"أنا محمّد، وأحمد، و(^٦) المقَفِّي (^٧)، والحاشر، ونبي الرّحمة، ونبي الملحمة\" (^٨).\n_________\n(^١) ابن عبد الله بن راشد السلمي.\n(^٢) ابن طهمان، الخراساني، أبو سعيد، سكن نيسابور.\n(^٣) ابن مسروق، الثّوريّ، أخو سفيان الثّوريّ.\nوثقه العجلي، والنسائي، وأبو حاتم، والدارقطني، وابن حجر.\nانظر: الثقات للعجلي (٣٥٨ / ترجمة ١٢٣٣)، والجرح والتعديل (٦/ ١١٠/ ترجمة ٥٨٤)، وتهذيب التهذيب (٧/ ٣٩٩ / ترجمة ٧٥٣).\n(^٤) سليمان الأعمش هو موضع الالتقاء.\n(^٥) هو عامر بن عبد الله بن مسعود الهذلي.\n(^٦) حرف الواو ساقط من نسخة (ل).\n(^٧) المقفَّى: المولِّي الذاهب، وقد قفى يقفي فهو مقف، يعني: أنه آخر الأنبياء، المتبع لهم، فإذا قفى فلا نبي بعده.\nالنهاية (٤/ ٩٤)، وانظر: المجموع المغيث (٢/ ٧٤١)، وشرح النووي (١٥/ ١٠٥).\n(^٨) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في أسمائه ﷺ (٤/ ١٨٢٨/ حديث رقم ١٢٦). وفيه: (نبي التوبة) بدل (نبي الملحمة) الّتي عند أبي عوانة، انظر الإحالة السابقة.\nفوائد الاستخراج:\n- (نبي الملحمة) وهي صحيحة بمجموع طرقها، وفي معناها قولان:\nأحدهما: نبي القتال، وهو كقوله الآخر: بعثت بالسيف.\nالثّاني: نبي الصلاح وتأليف النَّاس، كان يؤلف الأمة. وقد لحم الأمر: إذا أحكمه وأصلحه.\nالمجموع المغيث (٣/ ١١٧)، وانظر النهاية (٤/ ٢٣٩، ٢٤٠).","vol":"18","page":76},{"text":"١٠١٠١ - حدّثنا يزيد بن سنان، حدّثنا الحسن بن عمر ابن شقيق (^١)، ح.\n⦗٧٨⦘ وحدثني مسرور بن نوح، حدّثنا عثمان بن أبي شيبة، قالا: حدّثنا جرير (^٢)، عن الأعمش، عن عمرو بن مرّة، عن أبي عبيدة، عن أبي موسى، قال: كان رسول الله ﷺ يسمي لنا نفسه أسماءً، فقال (^٣): \"أنا محمّد، وأحمد، والمُقَفّي، والحاشِر، ونبي الرّحمة، ونبي الملحمة\" (^٤).\nقال مسرور: سمعت أبا بكر بن أبي شيبة، يقول: هذا حديث جرير (^٥)، عن الأعمش، لا أظنّ رواه غيره (^٦).\n_________\n(^١) الجرمي، أبو علي، البصري، نزيل الري، ت / ٢٣٢ هـ تقريبًا.\nقال البخاريّ، وأبو حاتم، وصالح جزرة، وابن حجر: صدوق. =\n⦗٧٨⦘ = انظر: الجرح والتعديل (٣/ ٢٥/ ترجمة ١٠٤)، وتأريخ بغداد (٧/ ٣٥٥، ٣٥٦ / ترجمة ٣٨٧٦)، وتقريب التهذيب (٢٤٠/ ترجمة ١٢٧٥).\n(^٢) جرير هو موضع الالتقاء.\n(^٣) في نسخة (ل): (قال).\n(^٤) تقدّم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠١٠٠).\n(^٥) جرير هو موضع الالتقاء. وفي نسخة (ل): هذا الحديث لجرير.\n(^٦) لكن الطرق الّتي ساقها أبو عوانة هنا عن الأعمش ترد هذا الظن. وقد روى ابن أبي شيبة الحديث في مصنفه (١١/ ٤٥٧/ حديث رقم ١١٧٩٣) عن الفضل ابن دكين، عن المسعودي، عن عمرو بن مرّة، به. ولم يسقه من طريق الأعمش.","vol":"18","page":77},{"text":"١٠١٠٢ - حدّثنا أحمد بن محمّد بن عثمان الثقفي أبو عمرو الدمشقي، حدّثنا محمّد بن شعيب بن شابور، ح.\nوحدثنا العباس بن الوليد بن مزيد، أخبرنا محمّد بن شعيب، أخبرنا شيبان بن عبد الرّحمن، عن سليمان بن مهران الأعمش (^١)، عن عمرو ابن\n⦗٧٩⦘ مُرة، عن أبي عبيدة، عن أبي موسى الأشعري، قال: \"علمنا رسول الله ﷺ أسماءً، فقال: \"أنا محمّد، وأحمد، والمُقَفِّي، والحاشر، ونبي الرّحمة، ونبي الملحمة\" (^٢).\n_________\n(^١) سليمان بن مهران هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠١٠٠).","vol":"18","page":78},{"text":"١٠١٠٣ - حدّثنا إبراهيم بن أحمد بن عمر الوكيعي، حدّثنا أبي، حدّثنا جعفر بن عون، حدّثنا مسعر، عن عمرو بن مرّة (^١)، بإسناده، مثله [سواء] (^٢).\n_________\n(^١) عمرو بن مرّة هو موضع الالتقاء.\n(^٢) زيادة من نسخة (ل)، والحديث تقدّم تخريجه، انظر الحديث رقم (١٠١٠٠).","vol":"18","page":79},{"text":"١٠١٠٤ - حدّثنا يونس بن حبيب، حدّثنا أبو داوود، قال: حدّثنا المسعودي (^١)، عن عمرو بن مرّة (^٢)، عن أبي عبيدة، عن أبي موسى، قال (^٣): سمى لنا رسول الله ﷺ نفسه [أسماء (^٤)]: منها ما حفظنا، فقال: \"أنا محمّد، وأحمد، والمُقَفِّي، والحاشر، ونبي التوبة، ونبي الملحمة\" (^٥).\n_________\n(^١) هو عبد الرّحمن بن عبد الله بن عتبة بن مسعود، الكوفي، المسعودي.\n(^٢) عمرو بن مرّة هو موضع الالتقاء.\n(^٣) كلمة (قال) ساقطة من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) تقدّم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠١٠٠).","vol":"18","page":79},{"text":"<span data-type='title' id=toc-1322>بيان مثل رسول الله ﷺ ومثل الأنبياء ﵈، ومثل أمته وما بعث به، وأن الله ﷿ أكمل به دينه، وهَداه (^١)، وبه يدخل ناره من يشاء من عباده، وبه يدخل جنته من يشاء منهم، وأنه بشير ونذير، وغيث ورحمة لأمته بعه موته، وأنه خاتم النبيين، وبيان فضيلة من وفقه الله ﷿ للعِلم (^٢) في دينه -فعَلِمَه وعلَّمه- وثوابه، والدليل على أن من عَلم فلم يُعَلِّمْه، لم ينل تلك الفضيلة والثواب</span>\n_________\n(^١) هكذا مشكولة في نسخة (ل) بفتحة فوق الهاء الأولى، ولعلّ هذه الكلمة إشارة إلى الحديث رقم (١٠١١٢).\n(^٢) في نسخة (ل): للفقه.","vol":"18","page":80},{"text":"١٠١٠٥ - حدّثنا أحمد بن يوسف السّلمي، حدّثنا عفان ابن مسلم (^١)، حدّثنا سليم بن حيّان، عن (^٢) سعيد بن مِيناء (^٣)، عن جابر ابن عبد الله، أن رسول الله ﷺ قال: \"مثلي ومثل الأنبياء، كمثل رجل\n⦗٨١⦘ ابتنى دارًا، فأكملها وأحسنها، إِلَّا موضع لَبِنَة (^٤)، فجعل النَّاس يدخلونها ويتعجّبون، ويقولون: لولا موضع اللّبنة، قال رسول الله ﷺ: فأنا موضع اللّبنة، جئت فختمتُ الأنبياء\" (^٥).\n_________\n(^١) عفان بن مسلم هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم: حدّثنا.\n(^٣) \"ميناء\" بكسر الميم، وبعد المثناة التحتية بنون، تليها ألف ممدودة، وتقصر أيضًا.\nالإكمال (٧/ ٣٠٧، ٣٠٨)، وتوضيح المشتبه (٨/ ٣٢٢).\n(^٤) لبنة -بفتح اللام وكسر الباء، ويجوز إسكان الباء مع فتح اللام وكسرها- واحدة اللبن، وهي القطعة من الطين، تعجن وتجبل، وتعد للبناء، ويقال لها ما لم تحرق: لبنة، فإذا أحرقت فهي: آجرة.\nشرح النووي (١٥/ ٥٢)، وفتح الباري (٦/ ٥٥٩)، وانظر: النهاية لابن الأثير (٤/ ٢٢٩، ٢٣٠).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ذكر كونه ﷺ خاتم النبيين (٤/ ١٧٩١/ حديث رقم ٢٣).\nوأخرجه البخاريّ في صحيحه -كتاب المناقب، باب خاتم النبيين ﷺ (٦/ ٥٥٨ / حديث رقم ٣٥٣٤).","vol":"18","page":80},{"text":"١٠١٠٦ - حدّثنا إبراهيم بن مرزوق، ويونس بن حبيب، قالا: حدّثنا أبو داوود، حدّثنا سليم بن حيّان (^١)، حدثنا سعيد بن ميناء، عن جابر بن عبد الله، أن رسول الله ﷺ قال: \"مثلي ومثل الأنبياء، كمثل رجل ابتنى دارًا، فأكملها وأحسنها إِلَّا موضع لبنة، فجعل النَّاس يدخلونها يتعجّبون، ويقولون: لولا موضع اللبنة!، ختم (^٢)\n⦗٨٢⦘ بي الأنبياء\" (^٣).\n_________\n(^١) سليم بن حيان هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ)، إِلَّا أنه كان في نسخة (ل) ضمة فوق حرف =\n⦗٨٢⦘ = الخاء، وقبله يوجد ضبة، وذلك لأن العبارة ينقصها جملة: \"فأنا اللبنة\" الّتي في الحديث السابق، وقد رجعت إلى مسند أبي داود الطيالسي (ص: ٢٤٧ حديث رقم ١٧٨٥)؛ لأن هذا الحديث من طريقه، فوجدته تام العبارة، ولفظها: \"فأنا موضع اللبنة\".\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٠٥).","vol":"18","page":81},{"text":"١٠١٠٧ - حدّثنا أبو أمية، حدّثنا محمّد بن الصبّاح البزاز (^١)، قال: حدّثنا إسماعيل بن جعفر (^٢)، عن عبد الله بن دينار، عن أبي صالح [السمّان] (^٣)، عن أبي هريرة، أن رسول الله ﷺ قال: \"إن مثلي ومثل الأنبياء [من قبلي] (^٤)، كمثل رجل بنى بنيانا، فأحسنه وأجمله، إِلَّا موضع لبنة، من زاوية من زواياه، فجعل النَّاس يطوفون به ويتعجبون، ويقولون: هلَّا وضعت هذه اللَّبنة؟! (^٥) فأنا اللبنة، وأنا خاتم النبيين\" (^٦).\n_________\n(^١) في الأصل ونسخة (ل): (البزار) بإهمال الحرف الأخير، وأمّا نسخة (هـ) فليس فيها إعجام لهذه النسبة، والتصويب من كتب التراجم، وقد تقدمت ترجمته.\n(^٢) إسماعيل هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) من قوله: \"فجعل النَّاس … \" إلى هنا ساقط من نسخة (ل).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ذكر كونه ﷺ خاتم النبيين =\n⦗٨٣⦘ = (١٤/ ١٧٩١/ حديث رقم ٢٢).\nوأخرجه البخاريّ في صحيحه -كتاب المناقب، باب خاتم النبيين ﷺ (٦/ ٥٥٨ / حديث رقم ٣٥٣٥).","vol":"18","page":82},{"text":"١٠١٠٨ - حدّثنا أبو إسماعيل التّرمذي، قال: حدّثنا الحميدي، قال: حدّثنا سفيان (^١)، قال: حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنّما مثلي ومثل الأنبياء قبلي، كمثل رجل بنى بُنيانا، فأحسنه وأجمله، فجعل النَّاس ﷺ يطيفون (^٢) به، ويقولون: ما رأينا بنيانا أحسن من هذا، إِلَّا هذه اللبنة!، فكنت أنا تلك اللّبنة\" (^٣).\n_________\n(^١) هو ابن عيينة كما في -صحيح مسلم- وهو موضع الالتقاء.\n(^٢) في نسخة (ل): (يطوفون). وكلاهما جائز لغة، ونص في لسان العرب (٤/ ٢٧٢٣) على أنها كلمة يائية وواوية.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٠٧)، وهذا الطريق عند مسلم برقم (٢٠).","vol":"18","page":83},{"text":"١٠١٠٩ - حدّثنا الربيع بن سليمان، قال: حدّثنا ابن وهب، أخبرني مالك بن أنس، عن أبي الزِّناد (^١)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"مثلي ومثل الأنبياء قبلي، كمثل رجل ابتنى بنيانًا، فأحسنه وأجمله [وأكمله] (^٢)، إِلَّا موضع لبنة من زواياه، فجعل النَّاس\n⦗٨٤⦘ يطوفون به ويتعجبون [منه] (^٣)، ويقولون: ما رأينا بيتا (^٤) أحسن من هذا، لولا موضع هذه اللبنة! فكنتُ أنا اللّبنة\" (^٥).\n_________\n(^١) أبو الزِّناد هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): بنيانا.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٠٧)، وهذا الطريق عند مسلم برقم (٢٠).","vol":"18","page":83},{"text":"١٠١١٠ - حدّثنا أبو الأزهر، حدّثنا خالد ابن مخلد، حدّثنا المغيرة (^١)، حدّثنا أبو الزِّناد (^٢)، بإسناده، مثله (^٣).\n_________\n(^١) ابن عبد الرّحمن بن عبد الله بن خالد بن حزام، الحزامي، المدني.\n(^٢) أبو الزِّناد هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٠٧)، وهذا الطريق عند مسلم برقم (٢٠).","vol":"18","page":84},{"text":"١٠١١١ - حدّثنا أبو إسماعيل التّرمذيّ، حدّثنا الحميدي، حدّثنا سفيان (^١)، حدّثنا أبو الزِّناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إنّما مثلي ومثل الناس، كمثل رجل استوقد نارًا، فلما أضاءت له، جعل الدّواب (^٢) والفَرَاش (^٣) يقتحمون فيها، فأنا\n⦗٨٥⦘ آخذ (^٤) بِحُجَزكِم (^٥) عن النّار، وأنتم تقتحمون فيها\" (^٦).\n_________\n(^١) ابن عيينة هو موضع الالتقاء.\n(^٢) سيأتي تقييدها في الحديث رقم (١٠١١٣) بأنها الدواب الّتي تقع في النّار.\nقال ابن حجر: ويدخل فيما يقع في النّار: البعوض والبرغش. الفتح (١١/ ٣١٨).\n(^٣) الفراش -بفتح الفاء، والشين المعجمة- اسم لنوع من الطير مستقل، له أجنحة أكبر =\n⦗٨٥⦘ = من جثته، وأنواعه مختلفة في الكبر والصغر، وكذا أجنحته، وعطف الدواب على الفراش يشعر بأنها غير الجنادب والجراد.\nالفتح (٦/ ٤٦٣)، و(١١/ ٣١٨).\n(^٤) كلمة (آخذ) يروى بوجهين: أحدهما: اسم فاعل، بكسر الخاء، وتنوين الذال.\nوالثّاني: فعل مضارع، بضم الذال بلا تنوين، والأول أشهر، وهما صحيحان.\nشرح النووي (١٥/ ٥٠).\n(^٥) (حجزكم) -بضم المهملة، وفتح الجيم، بعدها زاي- جمع حجزة، وأصل الحجزة: موضع شد الإزار، ثمّ قيل للإزار: حجزة للمجاورة، واحتجز الرَّجل بالإزار: إذا شدة على وسطه.\nالنهاية (١/ ٣٤٤)، وفتح الباري (١١/ ٣١٨).\n(^٦) أخرجه مسلم في صحيحه، باب شفقته ﷺ على أمته (٤/ ١٧٨٩/ حديث رقم ١٧/ الطريق الثّاني).\nوأخرجه البخاري في صحيحه -كتاب الرقاق، باب الانتهاء عن المعاصي (١١/ ٣١٦ / حديث رقم ٦٤٨٣، وطرفه في ٣٤٦٤).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية المغيرة بن عبد الرّحمن القرشي.","vol":"18","page":84},{"text":"١٠١١٢ - حدّثنا أحمد بن يوسف السُّلمي، قال: حدّثنا عبد الرزّاق (^١)، قال: أخبرنا معمر، عن همام بن منبّه، قال: هذا ما حدّثنا أبو هريرة عن\n⦗٨٦⦘ محمّد رسول الله ﷺ[قال] (^٢): \"نحن الآخرون السابقون يوم القيامة، بَيدَ (^٣) أنهم أوتوا الكتاب من قبلنا، وأوتيناه من بعدهم، فهذا يومهم الّذي فرض فعليهم، فاختلفوا فيه، فهدانا الله له، فهم لنا فيه تبع، فاليهود غدا، والنصارى بعد غد\" (^٤).\n_________\n(^١) عبد الرزّاق هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) بيد -بفتح الباء الموحدة، وإسكان المثناة تحت- بمعنى: غير، وعلى، وأجل، ذكر أبو عبيد هذه المعاني الثلاثة، وصحح النووي هذه الأقوال هنا.\nوقال أبو عبيد: وفي لغة أخرى: ميد -بالميم- والعرب تفعل هذا، تدخل الميم على الباء، والباء على الميم. اهـ.\nغريب الحديث لأبي عبيد (١/ ١٣٩، ١٤٠)، وشرح النووي (٦/ ٣٨١).\n(^٤) أخرجه مسلم في صحيحه -كتاب الجمعة، باب هداية هذه الأمة ليوم الجمعة (٢/ ٥٨٦ /حديث رقم ٢١).\nوأخرجه البخاريّ في صحيحه -كتاب الأيمان والنذور، باب قول الله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ في أَيْمَانِكُمْ …﴾ (١١/ ٧١٥ /حديث رقم ٦٦٢٤) مختصرا، وأطرافه في (٢٣٨، ٨٧٦، ٨٩٦، ٢٩٥٦، ٣٤٨٦، ٧٠٣٦، ٧٤٩٥).","vol":"18","page":85},{"text":"١٠١١٣ - حدّثنا أبو الأزهر، والسّلمي، قالا: حدّثنا عبد الرزّاق (^١)، عن معمر، عن همَّام، عن أبي هريرة: قال: و(^٢) قال أبو القاسم رسول الله ﷺ:\n⦗٨٧⦘ \"مثلي ومثل الأنبياء من قبلي، كمثل رجل ابتنى بيوتًا، فأحسنها وأجملها وأكملها، إِلَّا موضع لبنة من زاوية من زواياها، فجعل الناس يطوفون ويعجبهم البنيان، فيقولون: ألا وضعت هاهنا لبنة فتم بناؤه؟! \" فقال محمّد ﷺ: \"فكنتُ أنا اللَّبنة\". وقال رسول الله ﷺ: \"مثلي كمثل رجل استوقد نارا، فلمّا أضاءت ما حوله جعل الفَراش وهذه الدّواب -الّتي يقعن في النار- يقعن فيها، وجعل يحجزهن وبغلبنه، فيتقحمن (^٣) فيها\"، قال: \"فذلك مثلي ومثلكم، أنا آخذ بحجزكم عن النار، هلم عن النار، فتغلبوني (^٤) و(^٥) تقحمون فيها\" (^٦).\n_________\n(^١) عبد الرزّاق هو موضع الالتقاء.\n(^٢) حرف الواو ساقط من نسخة (ل).\n(^٣) في الأصل ونسخة (هـ): (فيقتحمون)، والذي أثبته من نسخة (ل) وصحيح مسلم.\n(^٤) قال ابن حجر: فتغلبوني. النون مثقلة، لأن أصله فتغلبونني.\nالفتح (١١/ ٣١٩).\n(^٥) حرف الواو ليس في نسخة (ل) ولا صحيح مسلم.\n(^٦) تقدّم تخريجه، انظر الحديث رقم (١٠١٠٧)، و(١٠١١١)، وهذا الطريق عند مسلم برقم (١٨) ورقم (٢١).","vol":"18","page":86},{"text":"١٠١١٤ - ز- حدّثنا سعيد بن مسعود، حدّثنا يزيد بن هارون، أخبرنا سَليم بن حيّان، حدّثنا سعيد بن ميناء، قال: سمعت جابر ابن عبد الله، قال: جاء ملائكة (^١) إلى رسول الله ﷺ وهو نائم، فقال بعضهم\n⦗٨٨⦘ لبعض: تراه نائما (^٢)، قال بعضهم: إن العين نائمة والقلب يقظان، قالوا: إن لصاحبكم هذا مثلًا، فاضربوا له مثلا، فقال بعضهم: إنّه نائم (^٣) وقال بعضهم: إن العين نائمة والقلب يقظان، فقالوا: مثله كمثل رجل ابتنى دارًا، وجعل فيها مائدةً، وبعث داعيا، فمن أجاب الداعي دخل وأكل من المائدة، ومن لم يجب الداعي لم يدخل الدَّار، ولم يأكل من المائدة، فقالوا: أوّلوها، فقال بعضهم: إنّه نائم، وقال بعضهم: إن العين نائمة، والقلب يقظان، قالوا: فالدار الجنّة، والداعي محمّد [ﷺ] (^٤)، فمن أطاع محمدًا ﷺ فقد أطاع الله ﷿، ومن عصى محمدًا ﷺ فقد عصى الله ﷿، ومحمد فرق (^٥) بين النَّاس (^٦).\n_________\n(^١) قال ابن حجر: لم أقف على أسمائهم ولا أسماء بعضهم، ولكن في نهاية سعيد بن أبي هلال المعلقة عقب هذا الحديث، عند الترمذي أن الذي حضر في هذه القصة: =\n⦗٨٨⦘ = جبريل وميكائيل. اهـ.\nالفتح (١٣/ ٢٥٥)، وانظر سنن التّرمذيّ (٥/ ١٣٤، ١٣٥ / حديث رقم ٢٨٦١).\n(^٢) في الأصل ونسختي (ل)، (هـ): (نائم) -مرفوع- وفي الأصل فوقها ضبة، وذلك إشارة إلى أن الصواب النصب، كما أثبته، والله أعلم.\n(^٣) في نسخة (ل): (لنائم).\n(^٤) من نسخة (ل).\n(^٥) قال ابن حجر: لأبي ذر بتشديد الراء فعلا ماضيًا، ولغيره بسكون الراء والتّنوين، وكلاهما متجه. الفتح (١٣/ ٢٥٦).\n(^٦) إسناده صحيح، على شرط البخاريّ إِلَّا شيخ أبي عوانة فليس من رجال البخاريّ، وهو ثقة، وقد تابعه محمّد بن عبادة، عن يزيد بن هارون به، عند البخاريّ، فقد =\n⦗٨٩⦘ = أخرجه البخاريّ في صحيحه، عنه به، في كتاب الاعتصام، باب الاقتداء بسنن رسول الله ﷺ (١٣/ ٢٤٩/ حديث رقم ٧٢٨١).","vol":"18","page":87},{"text":"١٠١١٥ - حدّثنا يونس بن حبيب، قال: حدّثنا أبو داود، ح.\nوحدثنا أبو زرعة الدمشقي، قال: حدّثنا عفان، قالا: حدّثنا سَليم ابن حيان (^١)، قال: حدّثنا سعيد بن ميناء، عن جابر بن عبد الله قال: قال رسول الله ﷺ: \"إنّما مثلي ومثلكم، كمثل رجل أوقد نارا، فجاءت الجنادب (^٢) والفَراش يقعن فيها، وهو يذبهن عنها، وأنا آخذ بحُجَزكم أن تهافتوا فيها، وأنتم تفلتون (^٣) من يدي\".\nوقال عفان: \"وأنتم تفلتون مني\" (^٤).\n_________\n(^١) سليم بن حيان هو موضع الالتقاء.\n(^٢) الجنادب جمع جندب، وفيه ثلاث لغات: جندب بضم الدال وفتحها، والجيم مضمومة فيهما، والثالثة بكسر الجيم وفتح الدال، وهو الصرار الّذي يشبه الجراد، ويصر اللّيل صرًّا شديدًا.\nشرح النووي (٥/ ٥٠)، وانظر النهاية (١/ ٣٠٦)، والفتح (٦/ ٤٦٤).\n(^٣) (تفلتون) روي بوجهين: أحدهما: فتح التاء والفاء، واللام المشددة. والثّاني: بضم التاء، وإسكان الفاء، وكسر اللام المخففة. وكلاهما صحيح.\nشرح النووي (٥/ ٥٠)، وسقط في المطبوع كلمة (واللام) من الوجه الأوّل، وانظر فتح الباري أيضًا (١١/ ٣١٨).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب شفقته ﷺ على أمته (٤/ ١٧٩٠/ =\n⦗٩٠⦘ = حديث رقم ١٩).","vol":"18","page":89},{"text":"١٠١١٦ - حدّثنا أبو زرعة الرازي، والسلمي، قالا: حدّثنا عمرو ابن مرزوق، قال: حدّثنا سليم بن حيّان (^١)، بمثله: \"يفلتون من يدي\" (^٢).\n_________\n(^١) سليم بن حيان هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١١٥).","vol":"18","page":90},{"text":"١٠١١٧ - حدّثنا أبو أمية، حدّثنا عبد الله بن أبي شيبة (^١)، [ح] (^٢).\nوحدثنا ابن شبابان، حدّثنا عثمان بن أبي شيبة، قالا: حدّثنا أبو معاوية (^٣)، عن الأعمش، عن أبي صالح، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"مثلي ومثل النبيين، كمثل رجل بنى دارًا، فأتمها إِلَّا لبنة واحدة؛ فجئت فأتممت تلك اللبنة\" (^٤).\n_________\n(^١) عبد الله بن أبي شيبة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أبو معاوية هو موضع الالتقاء في طريق ابن شبابان.\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ذكر كونه ﷺ خاتم النبيين (٤/ ١٧٩١/ حديث رقم ٢٢ / الطريق الثّاني).\nفوائد الاستخراج:\n- ذكر متن رواية أبي معاوية، ومسلم ساق إسنادها، وذكر طرفها، وأحال بالباقي على حديث أبي هريرة.\n- تقييد مهمل، وهو أبو سعيد، بأنه الخدري ﵁.","vol":"18","page":90},{"text":"١٠١١٨ - حدّثنا أبو البَخْتَرِي عبد الله بن محمّد بن شاكر، قال: حدّثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"إن مثل ما بعثني الله به من الهدى والعلّم، كمثل غيث أصاب الأرض، فكانت منها طائفة طيبة قبلت الماء؛ فأنبتت الكلأ والعُشب الكثير، وكانت منها أجادب، أمسكت الماء؛ فنفع الله بها النَّاس؛ فشربوا منها ورعوا وسقوا، وأصاب طائفة منها أخرى: إنّما هي قيعان لا تمسك ولا تنبت كلأ، فذلك مثل من فقه في دين الله ﷿، ونفعه (^٢) ما بعثني الله به، فعلم وعلَّم، ومثل من لم يرفع بذلك رأسًا، ولم يقبل هدى الله الّذي أرسلت به\" (^٣).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) في الأصل صورتها: (تفقه)، والذي أثبته من نسخة (ل) وصحيح مسلم.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب بيان مثل ما بعث به النبي ﷺ من الهدى والعلم (١٤/ ١٧٨٧، ١٧٨٨/ حديث رقم ١٥).\nوأخرجه البخاريّ صحيحه -كتاب العلم، باب فضل من علم وعلم (١/ ١٧٥ /حديث رقم ٧٩).\nتنبيه: هذا الحديث وقع في نسخة (ل) عقب الحديث الّذي بعده هنا.","vol":"18","page":91},{"text":"١٠١١٩ - حدّثنا عبد الله بن محمّد بن شاكر العنبري، قال: حدّثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، قال:\n⦗٩٢⦘ قال رسول الله ﷺ: \"إن مثلى ومثل ما بعثني الله به (^٢)، كمثل رجل أتى قومه، قال: يا قوم، إنِّي رأيت الجيش بعيني، وإني أنا النذير العُرْيان، فالنجاء النجاء (^٣)، فأطاعه طائفة من قومه فانطلق، فانطلقوا على مهلهم فنَجوا، وكذبت طائفة منهم، فأصبحوا مكانهم، فصبحهم الجيش فأهلكهم واجتاحهم، فذلك مثل من أطاعني، فاتبع ما جئت به، ومثل\n⦗٩٣⦘ من عصاني وكذب بما جئت به من الحق\" (^٤) (^٥).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) أول الحديث في نسخة (ل) لفظة: إن مثل ما بعثني الله به من الهدى والعلم، ويظهر أن الناسخ أخطأ فيه، لأن هذا اللّفظ هو طرف الحديث السابق، ويدلُّ على ذلك أن قوله: الهدى والعلّم ليس له علاقة بهذا الحديث، وكذلك فإنّه ليس في رواية الصحيحين لهذا الحديث.\n(^٣) لفظ (النجاء) غير مكرر في نسخة (ل) وصحيح مسلم، وإثبات الهمزة في آخره من الصحيحين وليس في الأصل ونسختي (ل)، (هـ) ما يشير إلى أنه ممدود.\nقال النووي: \"قوله: فالنجاء ممدود، أي: انجوا النجاء، أو: اطلبوا النجاء. قال القاضي: المعروف في (النجاء) إذا أفرد: المد. وحكى أبو زيد فيه: القصر أيضًا، فإذا ما كرروه فقالوا: النجاء النجاء ففيه المد والقصر معا\" اهـ.\nوقال ابن حجر: \"قوله: فالنجاء النجاء بالمد فيها، وبمد الأولى وقصر الثّانية، وبالقصر فيهما تخفيفا، وهو منصوب على الإغراء، أي: اطلبوا النجاء بأن تسرعوا الهرب\" اهـ.\nوالنجاء: السرعة. و(النجاء النجاء) أي: أسرع.\nانظر: المجموع المغيث (٣/ ٢٢٦)، والنهاية (٥/ ٢٥)، وشرح النووي (١٥/ ٤٩)، والفتح (١١/ ٣١٧).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب شفقته ﷺ على أمته (٤/ ١٧٨٨، ١٧٨٩/ حديث رقم ١٦).\nوأخرجه البخاريّ في صحيحه -كتاب الفضائل، باب الانتهاء من المعاصي (١١/ ٣١٦/ حديث رقم ٦٤٨٣).\n(^٥) في نسختي (ل)، (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (رواه مسلم بن الحجاج، قال: حدّثنا إبراهيم بن سعيد، قال: حدّثنا أبو أسامة، عن بريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"إن الله إذا أراد رحمة أمة من عباده، قبض نبيها [قبلها] فجعله لها [فرطا وسلفا بين يديها وذكر الحديث] \" اهـ.\nهذا لفظ نسخة (ل)، وما بين المعقوفين ساقط منها وأكملته من نسخة (هـ)، وأول الحديث في نسخة (هـ): (رواه مسلم بن الحجاج عن إبراهيم بن سعد، عن أبي أسامة). بالعنعنة.\nورواية مسلم هذه في صحيحه -كتاب الفضائل، باب إذا أراد الله رحمة أمة قبض نبيها قبلها (١٤/ ١٧٩١/ حديث رقم ١٤) ونصها كما يلي:\n\"قال مسلم: وحدثت عن أبي أسامة، وممن روى ذلك عنه: إبراهيم بن سعيد الجوهري، حدّثنا أبو أسامة، حدثني بريد بن عبد الله\"، به.\nوتمام الحديث: \"وإذا أراد هلكة أمة عذبها ونبيها حي، فأهلكها وهو ينظر، فأقر عينه بهلكتها حين كذبوه وعصوا أمره\".","vol":"18","page":91},{"text":"<span data-type='title' id=toc-1323>باب الأخبار المبيِّنة أن النّبيّ ﷺ فرط على حوضه، لمن (^١) أطاعه من أصحابه وأمته، الذين لم يبدلوا، واستقاموا وثبتُوا على سنته، وصفة الحوض، ومائه، وأباريقه</span>\n_________\n(^١) في الأصل ونسخة (هـ): (فمن)، والتصويب من نسخة (ل).","vol":"18","page":94},{"text":"١٠١٢٠ - حدّثنا هاشم بن يونس المصري (^١)، قال: حدّثنا ابن أبي مريم، أخبرنا أبو غسان، حدثني أبو حازم (^٢)، عن سهل بن سعد، قال: قال رسول الله ﷺ: \"إنِّي فرطكم (^٣) على الحوض، من مَر عليّ شرب، ومن شرب لم يظمأ أبدا، ليردنّ عليّ أقوام (^٤) أعرفهم ويعرفوني، ثمّ\n⦗٩٥⦘ يحال بيني وبينهم\".\nقال أبو حازم: فسمعني النّعمان بن أبي عياش؛ قال (^٥): هكذا سمعت من سهل؟ قلت: نعم. قال: أشهد على أبي سعيد الخدري، لسمعته وهو يزيد فيها: قال: \"أقول: إنهم مني، فيقال لي: إنك لا تدري ما أحدثوا بعدك؛ قال: فاقول: سُحقا سُحقا لمن غَير (^٦) بعدي\" (^٧).\n_________\n(^١) هو هاشم بن يونس العصار المصري، ت ٢٨٠/ هـ. له ترجمة في تأريخ ابن زبر (٢/ ٦٠٤)، والإكمال (٦/ ٣٨٨ /مادة العصار)، والأنساب (٩/ ٣٠٨ / مادة العصار)، وتأريخ الإسلام (حوادث ٢٧١ - ٢٨٠، ص: ٤٨٤ - ٤٨٥ ترجمة ٦٣٩)، وتحرف فيه إلى (القصّار)، وتوضيح المشتبه (٦/ ٢٨٣)، وسيأتي ضبط نسبته عند الحديث رقم (١٢٦٧).\n(^٢) أبو حازم هو موضع الالتقاء.\n(^٣) الفرط -بفتح الفاء والواو- والفارط: هو الذي يسبق قومه، ليرتاد لهم الماء، ويهيء لهم الدلاء، ونحوها من أمور الاستقاء.\nانظر: غريب الحديث لأبي عبيد (١/ ٤٥)، والنهاية (٣/ ٤٣٤)، وشرح النووي (١٥/ ٥٣، ٥٤).\n(^٤) في نسخة (هـ): (أقوامًا)، ولعلّه سبق قلم.\n(^٥) في نسخة (ل): فقال.\n(^٦) في الأصل، ونسخة (هـ): (غيرني)، والتصويب من نسخة (ل).\n(^٧) أخرجهما مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٣/ حديث رقم ٢٦).\nوأخرجهما البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٤/ حديث رقم ٦٥٨٣، ٦٥٨٤) طرفاها في (٧٠٥٠، ٧٠٥١).","vol":"18","page":94},{"text":"١٠١٢١ - حدّثنا بحر بن نصر [الخولاني] (^١)، حدّثنا ابن وهب، حدّثنا يعقوب بن عبد الرّحمن (^٢)، عن أبي حازم، عن سهل بن سعد، قال: سمعت النّبيّ ﷺ يقول: \"أنا فرَطكم على الحوض، من ورده شرب، ومن شرب منه لم يظمأ أبدا، وليردنَّ عليَّ أقوام أعرفهم ويعرفوني، ثمّ يحال بيني وبينهم\".\nقال أبو حازم: فسمع النُّعمان بن أبي عيّاش، وأنا أحدثهم هذا\n⦗٩٦⦘ الحديث؟ فقال: هكذا سمعتَ سهلا [يقول] (^٣)؟ قال: فقلت: نعم. قال: وأنا أشهد على أبي سعيد الخُدري لسمعته يزيد -قال- قال: \"إنهم مني، فيقال: إنك لا تدري ما عملوا بعدك؟ فأقول: سُحقًا سُحقًا لمن بدّلَ بعدي\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) يعقوب بن عبد الرّحمن هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدّم تخريجهما، انظر الحديث رقم (١٠١٢٠).","vol":"18","page":95},{"text":"١٠١٢٢ - حدّثنا الدنداني، حدّثنا القعنبي، حدّثنا عبد العزيز، عن أبيه (^١)، بإسناده (^٢) بنحوه (^٣).\n_________\n(^١) هو أبو حازم سلمة بن دينار، وهو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ) أتم الإسناد: [عن سهل، عن النبي ﷺ]. وعليه إشارة (لا - إلى) في نسخة (هـ)، كلمة (عن سهل) ساقطة من نسخة (ل)، ومكانه ضبة.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٠).\nتنبيه: هذا الحديث تأخر في نسخة (ل) عن الحديث الّذي بعده هنا.","vol":"18","page":96},{"text":"١٠١٢٣ - حدثني أبو محمّد أحمد بن محمّد بن عبد الله بن العباس ابن عبد الله بن عثمان بن شافع، حدّثنا عمي إبراهيم ابن محمّد الشّافعيّ، حدثنا ابن أبي حازم، بإسناده (^١)، مثله، بتمامه (^٢).\n_________\n(^١) موضع الالتقاء هو أبو حازم، كما في الإسناد السابق.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٠).","vol":"18","page":96},{"text":"١٠١٢٤ - حدّثنا يونس بن عبد الأعلى، والربيع بن سليمان، وعيسى\n⦗٩٧⦘ ابن أحمد، قالوا: حدّثنا ابن وهب (^١)، أخبرني أسامة بن زيد، عن أبي حازم، عن سهل بن سعد، عن رسول الله ﷺ قال: \"أنا فرطُكم على الحوض، فمن ورده شرب، ومن شرب لم يظمأ، فأنظرن لا يردنَّ علي أقوام\". ثمّ ذكر نحوه، إِلَّا أنه (^٢) قال: فأخبرني النُّعمان بن أبي عيّاش الزُّرقي، وقال: \"لمن بدَّل بعدي\" (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) الضمير يعود على أبي حازم، فهو قائل: \"فأخبرني النعمان … \". شرح النووي (١٥/ ٥٤). وانظر الحديث رقم (١٠١٢٠).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٠)، وهذا الطريق عند مسلم برقم (٢٦ / الطريق الثّانية).\nفوائد الاستخراج:\n- تقييد المهمل، وهو أسامة، بأنه أسامة بن زيد، وهو الليثي مولاهم.\n- ذكر متن رواية ابن وهب، ومسلم ساق إسنادها، وأحال بها على رواية يعقوب.","vol":"18","page":96},{"text":"١٠١٢٥ - حدّثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أخبرني عمرو بن الحارث، أن بُكيرا حدثه، عن القاسم بن عبّاس الهاشمي، عن عبد الله بن رافع -مولى أم سلمة- عن أم سلمة - زوج النبي ﷺ قالت: كنت أسمع النَّاس يذكرون الحوض، ولم أسمع ذلك من\n⦗٩٨⦘ رسول الله ﷺ، فلما كان يومًا من ذلك، والجارية (^٢) تمشطني، فسمعت رسول الله ﷺ يقول: \"أيها الناس\"، فقلت للجارية: استأخري عنّي، قالت: إنّما دعى الرجال، ولم يدع النِّساء، فقلت: إنِّي من الناس، فقال رسول الله ﷺ: \"إنِّي فرطكم على الحوض، فإيّاي لا يأتين (^٣) أحدُكم فيُذبُّ عني، كما يُذب البعير الضّال، فأقول: فيم هذا؟ فيقال: إنك لا تدري ما أحدثوا بعدك، فأقول: \"سُحقا\" (^٤).\n_________\n(^١) يونس بن عبد الأعلى هو موضع الالتقاء.\n(^٢) لم أقف على من عينها.\n(^٣) في الأصل ونسخة (هـ): (ليأتين)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٥/ حديث رقم ٢٩).","vol":"18","page":97},{"text":"١٠١٢٦ - حدّثنا عمار بن رجاء، حدّثنا أبو عامر العقَدي (^١)، عن أفلح بن سعيد القُبَائي (^٢)، قال: حدّثنا عبد الله بن رافع، قالت: كانت أم سلمة تحدث أنها سمعت النّبيّ ﷺ يقول على المنبر -وهي تمتشط،\n⦗٩٩⦘ فقالت لماشطتها: كُفِّي، فقالت: فديتك، إنّما يقول: \"أيها النَّاس\"، فقالت: ويحك، أو لسنا من النَّاس؟! فلفت رأسها وقامت في حجرتها، فسمعتة، يقول: \"أيها النَّاس، بيَّنَّا أنا على الحوض، إذْ مُرَّ بكم زمرًا، فتفرقت بكم الطرق، فناديتكم أن هلُمّوا إلى الطريق، فناداني مناد من ورائي، إنهم بدّلوا بعدك، فأقول: ألَّا سُحقا، ألَّا سُحقا\" (^٣).\n_________\n(^١) أبو عامر العقدي هو موضع الالتقاء.\n(^٢) في حاشية نسخة (هـ) تعليقة على كلمة (القبائي)، وهي: (من أهل قباء).\nوالقبائي -بضم القاف، والباء المعجمة بواحدة من تحتها- نسبة إلى قباء، موضع بالمدينة في عواليها، على بعد ثلاثة أميال من المسجد النبوي، وبها مسجد قباء المعروف.\nانظر: الأنساب (٤/ ٤٤٢)، ووفاء الوفا (٤/ ١٢٨٤).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٥)، وهذا الطريق عند مسلم برقم (٢٩ / الطريق الثّاني).\nفوائد الاستخراج: ذكر متن رواية أبي عامر، ومسلم ساق إسنادها، وطرفا من متنها، وأحال بها على رواية بكير عن القاسم بن عبّاس، عن عبد الله بن رافع.","vol":"18","page":98},{"text":"١٠١٢٧ - حدّثنا الحسن بن علي بن عفان، حدّثنا زيد بن حُبَاب (^١)، حدّثنا أفلح بن سعيد القُبائيّ الأنصاري (^٢)، حدّثنا عبد الله ابن رافع، عن أمّ سلمة: أن النّبيّ ﷺ قال: \"إنِّي على الحوض، إذ (^٣) مُرَّ بكم زمرًا، فقلت: هلم إليَّ، فيقال: إنك لا تدري ما أحدثوا بعدك؛ فأقول: بُعدا\" (^٤).\n_________\n(^١) بضم الحاء المهملة، وبموحدتين من تحت، بينها ألف، أبو الحسين العكلي. الإكمال (٢/ ١٤٠، ١٤٣).\n(^٢) أفلح بن سعيد القبائي الأنصاري هو موضع الالتقاء.\n(^٣) في نسخة (ل) صورتها: (إذ يمر).\n(^٤) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠١٢٥) ورقم (١٠١٢٦).","vol":"18","page":99},{"text":"١٠١٢٨ - حدّثنا الربيع بن سليمان، قال: حدّثنا شعيب ابن اللَّيث، قال: حدّثنا اللَّيث، عن يزيد بن أبي حبيب، ح.\nوحدثنا أبو حميد العوهي الحمصي، قال: حدّثنا علي بن عياش، قال: حدّثنا اللَّيث بن سعد، ح.\nوحدثنا الصغاني، حدّثنا أبو النضر، حدّثنا اللَّيث [بن سعد] (^١)، عن (^٢) يزيد بن أبي حبيب، عن أبي الخير، عن عُقبة بن عامر: أن رسول الله خرج يومًا، ويصلّي على أهل أُحُد، صلاته على الميِّت، ثمّ انصرف إلى المنبر، فقال: \"إني فرط لكم، وإني شهيد عليكم، وإني والله لأنظر إلى حوضي الآن (^٣)، وإني قد أعطيت مفاتيح خزائن الأرض\"، أو \"مفاتيح الأرض، وإني والله ما أخاف عليكم أن تشركوا بعدي، ولكن أخاف عليكم أن تنافَسوا فيها\" (^٤).\n_________\n(^١) اللَّيث بن سعد هو موضع الالتقاء، في كلّ الطرق، وما بين المعقوفتين من نسخة (ل).\n(^٢) في نسخة (ل): حدّثنا.\n(^٣) كلمة (الآن) ساقطة من نسخة (ل). وهي ثابتة في الصحيحين. انظر تخريج الحديث.\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٥/ حديث رقم ٣٠).\nوأخرجه البخاريّ في -كتاب الجنائز، باب الصّلاة على الشهيد (٣/ ٢٠٩ / حديث رقم ١٣٤٤)، وأطرافه في (٣٥٩٦، ٤٠٤٢، ٤٠٨٥، ٦٤٢٦، ٦٥٩٠).","vol":"18","page":100},{"text":"١٠١٢٩ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، عن ليث بن سعد (^١)، عن يزيد بن أبي حبيب: مثل حديث الربيع: \"مفاتيح خزائن الأرض، أو مفاتيح الأرض\". وذكر الحديث (^٢).\n_________\n(^١) ليث بن سعد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٨).","vol":"18","page":101},{"text":"١٠١٣٠ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني عمرو بن الحارث وغيره (^١)، عن يزيد بن أبي حبيب (^٢)، أن أبا الخير أخبره، [أنه] (^٣) سمع عُقبة بن عامر، يقول: آخر ما خطب لنا رسول الله ﷺ: أن صلّى على شُهداء أُحد، ثمّ رَقِي المنبر، فحمد الله وأثنى عليه، ثمّ قال: \"إنِّي لكم فرط، وإني عليكم شهيد، وأنا أنظر إلى الحوض (^٤) الآن وأنا في مقامي هذا، وإني والله ما أخاف عليكم أن تشركوا بعدي، ولكني أريت أني أعطيت مفاتيح خزائن الأرض، فأخاف عليكم أن تنافسوا فيها\" (^٥).\n_________\n(^١) كلمة (وغيره) ساقطة من نسخة (ل). ولم أقف على من بين هذا المبهم.\n(^٢) يزيد بن حبيب هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) في نسخة (ل): (إلى حوضي).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٨).","vol":"18","page":101},{"text":"١٠١٣١ - حدّثنا أبو الأزهر، حدّثنا وهب بن جرير بن حازم (^١)، حدّثنا أبي، قال: سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب، عن مرثد، عن عقبة بن عامر، قال: صلّى رسول الله ﷺ على قتلى أُحُد، ثمّ صعد المنبر كالمودع للأحياء والأموات، فقال: \"إنِّي فرطُكم على الحوض، فإن عَرضه كما بين أيلة إلى الجُحفة، وإني لست أخشى عليكم أن تشركوا بعدي ولكن أخشى عليكم الدنيا أن تنافسوا فيها، وأن (^٢) تقتتلوا فيها، فتهلكوا كما هلك من كان قبلكم\". قال عقبة: فكان آخر ما رأيت رسول الله ﷺ على المنبر (^٣).\n_________\n(^١) وهب بن جرير بن حازم هو موضع الالتقاء.\n(^٢) كلمة (وأن) ساقطة من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٢٨)، وهذا الطريق عند مسلم برقم (٣١).","vol":"18","page":102},{"text":"١٠١٣٢ - حدّثنا أبو قلابة، حدّثنا بشر بن عمر (^١)، حدّثنا شعبة (^٢)، عن مغيرة، قال: سمعت أبا وائل عن عبد الله قال: قال رسول الله ﷺ: \" أنا فرطُكم على الحوض، فليرفعنَّ لنا رجالٌ، ثمّ ليختلجنّ (^٣)\n⦗١٠٣⦘ دوني، فأقول: يا رب، أصحابي أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك (^٤) \".\n_________\n(^١) ابن الحكم بن عقبة، الزهراني، أبو محمّد البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) ليختلجن: أي: يجتذبون ويقتطعون. وأصل الخلج: الجذب والنزع.\nانظر: غريب الحديث للحربي (٢/ ٤٦٩)، والنهاية (٢/ ٥٩).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٦/ حديث رقم ٣٢ / الطريق الثّالثة).\nوأخرجه البخاري في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٣/ حديث رقم ٦٥٧٦)، وطرفه في (٧٠٤٩).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية الأعمش.","vol":"18","page":102},{"text":"١٠١٣٣ - حدّثنا الصغاني، حدّثنا زهير (^١)، حدّثنا جرير (^٢)، ح.\nوحدثنا محمّد بن غالب تمتام (^٣)، حدّثنا عُبيد بن عَبيدة (^٤)، قال (^٥): حدّثنا المعتمر، عن أبيه (^٦)، عن مغيرة (^٧)، عن أبي وائل، عن عبد الله، قال\n⦗١٠٤⦘ قال رسول الله ﷺ: \"أنا فرطكم على الحوض، وليرفعنّ إلي رجال منكم؛ فإذا أهويت إليهم لأتناولهم اختلجوا دوني، فأقول: رب، أصحابي أصحابي، فيقول (^٨): إنك لا تدري ما أحدثوا بعدك\" (^٩).\n_________\n(^١) ابن حرب.\n(^٢) جرير هو موضع الالتقاء.\n(^٣) تمتام: بفتح المثناتين من فوق، وسكون الميم الأولى لقب لمحمد بن غالب.\nنزهة الألباب (١/ ١٤٧/ رقم ٥١١).\n(^٤) عُبيدة بن عَبيدة: -بضم الأوّل، وفتح الثّاني- التمار البصري.\nالإكمال لابن مأكولا (٦/ ٥٦، ٥٧)، والمؤتلف والمختلف (٣/ ١٥١٤).\n(^٥) كلمة (قال) ليست في نسخة (ل)، وفي الأصل: (قالا) وفوقها ضبة، والتصويب من نسخة (هـ).\n(^٦) هو سليمان بن طرخان، التميمي، أبو المعتمر، البصري.\n(^٧) مغيرة هو موضع الالتقاء.\n(^٨) في نسخة (ل): فيقال.\n(^٩) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢).\nفوائد الاستخراج: ذكر متن رواية مغيرة، ومسلم ساق إسنادها، وأحال بها على رواية الأعمش.","vol":"18","page":103},{"text":"١٠١٣٤ - حدّثنا الصغاني، ومسرور بن نوح، قالا: حدّثنا ابن نمير (^١)، حدّثنا أبو معاوية، عن الأعمش، عن شقيق، عن عبد الله، قال: قال رسول الله ﷺ: \"أنا فرطكم على الحوض، فلأنازعن أقواما، ثمّ لأغلبنَّ عليهم؛ فأقول: يا رب، أصحابي أصحابي (^٢)، فيقال: إنك لا تدري ما أحدثوا بعدك\" (^٣). واللفظ للصغاني.\n_________\n(^١) ابن نمير هو موضع الالتقاء.\n(^٢) في نسخة (ل): أصيحابي أصيحابي.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢)، وهذا الطريق عند مسلم برقم (٣٢).","vol":"18","page":104},{"text":"١٠١٣٥ - حدّثنا علي بن حرب، حدّثنا أبو معاوية (^١)، بإسناده، مثله: و(^٢) قال: \"يا رب أصحابي، فيقال\". مثله (^٣).\n_________\n(^١) أبو معاوية هو موضع الالتقاء.\n(^٢) حرف الواو ساقط من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢)، وهذا الطريق عند مسلم برقم (٣٢)، =\n⦗١٠٥⦘ = قوله: (فيقال مثله) ساقط من نسخة (ل).","vol":"18","page":104},{"text":"١٠١٣٦ - حدّثنا أبو أميّة، وعبّاس الدوري، قالا: حدّثنا يحيى ابن حمّاد، حدّثنا أبو عوانة، عن الأعمش (^١)، عن شقيق: قال عبد الله: قال رسول الله ﷺ: \"أنا فرطكم على الحوض، ولأنازعن رجالًا منكم، فلأغلبن عليهم، وليقالن لي: \"إنك لا تدري ما أحدثوا بعدك\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢)، وهذا الطريق عند مسلم برقم (٣٢).","vol":"18","page":105},{"text":"١٠١٣٧ - حدّثنا مسرور بن نوح، حدّثنا عثمان بن أبي شيبة (^١)، حدّثنا جرير، عن الأعمش بإسناده، نحوه (^٢).\n_________\n(^١) عئمان بن أبي شيبة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢)، وهذا الطريق عند مسلم برقم (٣٢ الطريق الثّاني).","vol":"18","page":105},{"text":"١٠١٣٨ - حدّثنا ابن الجُنيد الدقّاق، حدّثنا إسحاق بن إسماعيل، حدّثنا جرير (^١)، عن الأعمش، مثله (^٢).\n_________\n(^١) جرير هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٢)، وهذا الطريق عند مسلم برقم (٣٢ / الطريق الثّاني).","vol":"18","page":105},{"text":"١٠١٣٩ - حدّثنا محمّد بن حيّويه، أخبرنا ابن أبي مريم،\n⦗١٠٦⦘ حدّثنا نافع بن عمر (^١)، عن ابن أبي مليكة، قال: قال عبد الله بن عمرو، قال رسول الله ﷺ: \"حوضي مسيرة شهر، وزواياه سواء (^٢)، وماؤه أبيض من الورق (^٣)، وريحه أطيب من المسك، وكيزانه (^٤) كنجوم السَّماء، ومن شرب منه فلا يظمأ أبدا\" (^٥).\n_________\n(^١) نافع بن عمر هو موضع الالتقاء.\n(^٢) (وزواياه سواء): قال العلماء: معناه: طوله كعرضه، كما قال في حديث أبي ذر الآتي برقم (١٠١٨٨): عرضه مثل طوله. شرح النووي (٥/ ٥٥).\n(^٣) قال النووي: هكذا هو في جميع النسخ: (الورق بكسر الراء، وهو الفضة). شرح النووي (٥/ ٥٥)، وكذلك في نسخة (ل) مشكول بالكسرة تحت الراء.\n(^٤) (كيزانه) جمع كوز، وهو ما له عروة من آنية الشرب.\nانظر لسان العرب (٥/ ٣٩٥٥).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٣، ١٧٩٤ /حديث رقم ٢٧).\nوأخرجه البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٣ / حديث رقم ٦٥٧٩).","vol":"18","page":105},{"text":"١٠١٤٠ - حدّثنا أبو حاتم الرازي، حدّثنا عبد العزيز الأويسي، ح.\nوحدثنا علي بن عبد العزيز، حدّثنا داوود بن عمرو (^١)، قال: حدّثنا نافع بن عمر، عن ابن أبي مليكة، قال: قال عبد الله بن عمرو: قال\n⦗١٠٧⦘ رسول الله ﷺ، بمثله (^٢): \"لم يظمأ بعده أبدًا\" (^٣).\n_________\n(^١) داود بن عمرو هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٩).","vol":"18","page":106},{"text":"١٠١٤١ - حدّثنا ابن الجُنيد الدقّاق، حدّثنا العلاء بن عبد الجبار، ومنصور بن سُقَير (^١)، قالا: حدّثنا نافع بن عمر، ح.\nوحدثنا السُّلمي، حدّثنا يوسف بن كامل العطّار، حدّثنا نافع ابن عمر [الجُمحي] (^٢)، حدّثنا عبد الله بن أبي مليكة، قال: سمعت عبد الله ابن عمرو يحدث، قال: قال رسول الله ﷺ: \"حوضي مسيرة شهر، زواياه سواء، وماؤه أبيض من الورق، وريحه أطيب من المسك، وكيزانه مثل نُجوم السماء، من شرب منه شربة فلا يظمأ بعده أبدا\".\nواللفظ لابن الجُنيد (^٣).\n_________\n(^١) بضم السين، وفتح القاف، وآخره راء.\nالإكمال لابن ماكولا (٤/ ٣٠٩).\n(^٢) نافع بن عمر هو موضع الالتقاء في الطريقين، وما بين المعقوفين من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٣٩).","vol":"18","page":107},{"text":"١٠١٤٢ - حدّثنا علي بن حرب، حدّثنا محمّد بن فضيل (^١)، عن حصين، عن أبي وائل، عن حذيفة، قال: قال النبي ﷺ: \"ليردنّ علي أقوام، حتّى إذا عرفتهم وعرفوني، اختلجوا دوني؛ فأقول: يا رب أصحابي\n⦗١٠٨⦘ أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك\" (^٢).\n_________\n(^١) محمّد بن فضيل هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٧/ حديث رقم ٣٢ / الطريق الرّابع). ولم يذكر متنه.\nوعلقه البخاريّ بصيغة الجزم، في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٣/ حديث رقم ٦٥٧٦) عن حصين، عن أبي وائل عن النبي ﷺ، ولم يسق لفظه.\nفوائد الاستخراج: ذكر متن رواية محمّد بن فضيل، ومسلم ساق إسنادها، وأحال بها على رواية الأعمش ومغيرة.","vol":"18","page":107},{"text":"١٠١٤٣ - حدّثنا الصغاني، حدّثنا ابن الأصبهاني، قال: حدّثنا محمّد ابن فُضيل (^١)، عن حُصين، عن شَقيق، عن حُذيفة بن اليمان، قال: قال النبي ﷺ: \"ليردنّ على الحوض أقوام، حتّى إذا رأيتهم ورأوني، اختلجوا دوني، فأقول: يا رب، أصحابي، فيقول: إنك لا تدري ما أحدثوا بعدك\" (^٢).\n_________\n(^١) محمّد بن فضيل هو موضع الالتقاء.\n(^٢) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠١٤٢).","vol":"18","page":108},{"text":"١٠١٤٤ - حدّثنا أبو أمية، حدّثنا أبو بكر بن أبي شيبة (^١)، حدّثنا محمّد بن فُضيل بإسناده: \"فيختلجون دوني؛ فأقول: يا رب، أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك\" (^٢).\n_________\n(^١) أبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠١٤٢).","vol":"18","page":108},{"text":"١٠١٤٥ - حدّثنا الصّغاني، حدثنا علي بن الحسن بن شَقيق، أخبرني نافع بن عمر، عن ابن أبي مليكة (^١)، عن أسماء بنت أبي بكر، أن رسول الله ﷺ قال: \"إن لي حوضًا، ما بين الجَابِيَة (^٢) إلى صنعاء (^٣)، ماؤه أبيض من اللبن، وأحلى من العسل، زواياه سواء، كيزانه\n⦗١١٠⦘ عدد نجوم السَّماء، من شرب منه شربة لم يظمأ بعده أبدا، وإني على حوضي، إذْ رُفع لي ناس من أصحابي، فاختلجوا (^٤) دوني، فأقول: يا رب، أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك\" (^٥) (^٦).\n_________\n(^١) بين (ابن أبي مليكة) و(أسماء بنت أبي بكر) ضبة في الأصل ونسخة (هـ)، ولعلّ ذلك من النساخ، لأن مسلمًا جمع بين حديث ابن أبي مليكة عن عبد الله بن عمرو، وحديثه عن أسماء بنت أبي بكر، فقدم ذكر حديث عبد الله بن عمرو في صفة الحوض، ثمّ قال -بعد قوله: \"فلا يظمأ بعده أبدا\"-: قال: وقالت أسماء بنت أبي بكر: قال رسول الله ﷺ: \"إني على الحوض حتّى أنظر من يرد عليّ منكم … \".\nوانظر الحديث الآتي برقم (١٠١٤٧).\nفلعلّ بعض النساخ ظن أن الحديث من رواية عبد الله بن عمرو عن أسماء، فضبب لذلك. هذا احتمال.\nوالاحتمال الثّاني: -وهو الأولى- أن التضبيب من أجل أن صفة الحوض، وهو من حديث عبد الله بن عمرو، وأمّا حديث أسماء فهو قوله ﷺ: \"إني على حوضي … \" إلخ، كما هو في الصحيحين، فجاء في هذه الطريق عند أبي عوانة كله من حديث أسماء، فلذا ضبب عليه. والله أعلم.\n(^٢) الجابية -بكسر الباء، وياء مخففة- قرية من أعمال دمشق. معجم البلدان (٢/ ١٠٦).\n(^٣) صنعاء موضعان: أحدهما: باليمن، وهي العظمى، وهي المتبادرة عند الإطلاق، والأخرى: قرية بالغوطة من دمشق، سميت بذلك لأن أهل اليمن لما هاجروا زمن عمر بن الخطّاب، عند فتوح الشّام نزل أهل صنعاء في مكان من دمشق، فسمى =\n⦗١١٠⦘ = باسم بلدهم.\nانظر معجم البلدان: (٢/ ٤٨٣ - ٤٨٩)، وفتح الباري (١١/ ٤٧١).\nوالمراد هنا هو صنعاء اليمن، كما جاء مقيدا في الحديث الآتي برقم (١٠١٨٢).\n(^٤) في الأصل: (فيختلجوا) بحذف النون، وهو خطأ إذ لا مسوغ له هنا، والتصويب من نسخة (ل).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٤/ حديث رقم ٢٧).\nوأخرجه البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٦/ حديث رقم ٦٥٩٣)، وطرفه (٧٠٤٨).\nولفظه عندهما كلفظ الحديث التالي (١٠١٤٦).\nفوائد الاستخراج: ورود صفة الحوض من حديث أسماء بنت أبي بكر.\n(^٦) في نسختي (ل)، (هـ) حديث زائد، وعليه إشارة (لا - إلى)، ولفظه: (ذكر محمّد ابن حيويه، أخبرنا ابن أبي مريم، حدّثنا نافع بن عمر، …) به، بمثل لفظ الحديث رقم (١٠١٤٦)، وفيه زيادة، وهي: فكان ابن أبي مليكة يقول: اللَّهُمَّ إنا نعوذ بك أن نرجع على أعقابنا، أو أن نفتن عن ديننا.\nوهذه الزيادة في الصحيحين، انظر تخريج الحديث. =\n⦗١١١⦘ = ولم أقف على من وصله من طريق محمّد بن حيويه، ورواه البخاريّ في صحيحه عن ابن أبي مريم به.","vol":"18","page":109},{"text":"١٠١٤٦ - حدّثنا ابن الجُنيد، حدّثنا العلاء بن عبد الجبار، ومنصور ابن سُقير (^١)، قالا: حدّثنا نافع بن عمر (^٢)، يقول (^٣): سمعت ابن أبي مليكة، عن أسماء بنت أبي بكر، أن النّبيّ ﷺ قال: \"إنِّي (^٤) على الحوض أنظر من يردُ عليَّ منكم، وسوف يؤخذ ناس دوني، فأقول: يا رب، مني ومن أمّتي، فيقال: هل شعرت ما عملوا بعدك؟ والله ما برحوا يرجعون على أعقابهم\" (^٥).\n_________\n(^١) في نسخة (ل): (منصور بن سفيان)، ولعلّه سبق قلم من الناسخ.\n(^٢) نافع بن عمر هو موضع الالتقاء.\n(^٣) في نسخة (ل): قال.\n(^٤) في نسختي (ل)، (هـ): أنا.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٥).","vol":"18","page":111},{"text":"١٠١٤٧ - حدّثنا محمّد بن إسماعيل الصائغ، حدّثنا يوسف ابن كامل، حدّثنا نافع بن عمر الجُمحي (^١)، عن ابن أبي مليكة، عن عبد الله ابن عمرو، قال: قال رسول الله ﷺ: \"حوضي مسيرة شهر\".\nقال: وقالت أسماء بنت أبي بكر: قال رسول الله ﷺ: \"إنِّي على\n⦗١١٢⦘ الحوض\". فذكر مثله (^٢).\n_________\n(^١) نافع بن عمر الجمحيى هو موضع الالتقاء.\n(^٢) تقدّم تخريجهما، انظر الحديث رقم (١٠١٣٩)، (١٠١٤٥).","vol":"18","page":111},{"text":"١٠١٤٨ - حدّثنا [أحمد بن يوسف] (^١) السُّلمي، وسعيد ابن مسعود [المروزي] (^٢)، قالا: حدّثنا عفان بن مسلم، حدّثنا وهيب، حدّثنا عبد الله بن عثمان بن خُثَيْم (^٣)، عن عبد الله بن أبي مليكة، سمع عائشة تقول: سمعت رسول الله ﷺ يقول: \"إنِّي على الحوض أنتظركم من يردّ منكم، فليقتطعن رجال دوني، فأقول: يا رب، مني ومن أمتي، فيقول: إنك لا تدري ما عملوا بعدك، فما يزالون (^٤) يرجعون على أعقابهم\" (^٥) (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) عبد الله بن عثمان بن خثيم هو موضع الالتقاء.\n(^٤) في نسخة (ل) وصحيح مسلم: ما زالوا.\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٤ / حديث رقم ٢٨).\nفوائد الاستخراج: ذكر عبد الله بن عثمان بن خثيم باسمه، وجاء عند مسلم: (ابن خثيم).\n(^٦) في نسختي (ل)، (هـ) زيادة، وعليها إشارة (لا - إلى)، وهي: (رواه ابن أبي عمر، حدّثنا يحيى بن أبي سليم، عن ابن خثيم، عن ابن أبي مليكة، أنه سمع عائشة ﵂ =\n⦗١١٣⦘ = تقول: سمعت رسول الله ﷺ يقول -وهو بين ظهراني أصحابه-: \"إني على الحوض أنتظر من يردّ عليَّ منكم، فوالله ليقتطعن دوني رجال، فلأقولن\": -لعلّه قال-: \"أي رب، مني ومن أمتي، فيقول: إنك لا تدري ما عملوا بعدك، ما زالوا يرجعون على أعقابهم\".\nلكن في نسخة (هـ) ذكر الإسناد فقط، ومكتوب في حاشيتها بخط صغير: (رواه مسلم عن ابن أبي عمر). وهو كذلك، فقد رواه مسلم في صحيحه عن ابن أبي عمر، به. برقم (٢٨) من كتاب الفضائل.","vol":"18","page":112},{"text":"١٠١٤٩ - حدّثنا الحسن [بن علي] (^١) بن عفان [العامري] (^٢)، حدّثنا محمّد بن بشر العبدي، عن سعيد بن أبي عروبة، عن قتادة (^٣)، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة اليعمري، عن ثوبان -مولى رسول الله ﷺ أن النّبيّ ﷺ (^٤) قال: \"أنا عند عُقْر (^٥) حوضي، أذود\n⦗١١٤⦘ الناس عنه لأهل اليمن، إنِّي لأضربهم بعصاي حتّى يَرْفَضَّ\" (^٦)، قال: فسئل نبي الله ﷺ عن سعة الحوض؟ قال: فقال: \"هو مثل ما بين مقامي هذا إلى عَمّان (^٧)، ما بينهما شهرًا، ونحو ذلك\".\nفسئل (^٨) نبي الله ﵇ عن شرابه؟ فقال: \"أشدُّ بياضًا من اللبن، وأحلى من العسل، يَغُتُّ (^٩) فيه ميزابان يمدانه أو مدادهما\n⦗١١٥⦘[من] (^١٠) الجنّة، أحدهما وَرِق، والآخر ذهب\" (^١١).\nقال قتادة (^١٢): فحدثنا أنس بن مالك قال: \"ترى فيه\" -لا أعلمه إِلَّا قال-: \"آنية الذهب والفضة عددُ نجوم السَّماء\" (^١٣).\n_________\n(^١) من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) قتادة هو موضع الالتقاء.\n(^٤) كلمة: (أن النبي ﷺ) ساقطة من نسخة (ل).\n(^٥) العقر -بالضم- أصل كلّ شيء، وعقر الحوض: أصله عند مقام الشاربة، أي عند موقف الإبل إذا وردت.\nانظر: غريب الحديث لأبي عُبيد (٤/ ٣٠٠)، وغريب الحديث للحربي (٣/ ٩٩٧)، ومقاييس اللُّغة (٤/ ٩٤)، والمجموع المغيث (٢/ ٤٨٠).\n(^٦) يرفض: أي: يسيل. هكذا في الأصل. وهذا المعنى ذكره أبو عبيد في غريبه (٤/ ٣٧٥) وزاد: ويتفرق.\n(^٧) عمان -بفتح المهملة، وتشديد الميم للأكثر، وحكى تخفيفها- مدينة قديمة بالشام من أرض البلقاء، وهي في عصرنا الحاضر عاصمة الأردن.\nانظر: معجم ما استعجم (٣/ ٩٧٠)، والنهاية (٣/ ٣٠٤)، ومعجم البلدان (٤/ ١٧٠)، وشرح النووي (٥/ ٥٧١)، وفتح الباري (١١/ ٤٧١).\nوأمَّا (عمان) -بضم العين- فستأتي في الحديث رقم (١٠١٨٨).\n(^٨) في نسخة (ل): (وسئل).\n(^٩) قال النووي: وأمّا (يغت) فبفتح الياء، وبغين معجمة مضمومة ومكسورة، ثمّ مثناة فوق مشددة، وهكذا قال ثابت، والخطابي، والهروي، وصاحب التحرير، والجمهور، وكذا هو في جميع نسخ بلادنا، ونقله القاضي عن الأكثرين.\nوقال الهروي: معناه: يدفقان دفقًا متتابعا شديدًا، قالوا: وأصله من اتباع الشيء الشيء. وقيل يصبان فيه دائمًا صبا شديدًا. اهـ. شرح النووي (١٥/ ٦٣).\nوذكر النووي أنها رويت بلفظ (يعب) بالعين المهملة والباء الموحدة، وبلفظ (يثعب)، وستأتي هذه الأخيرة في الحديث رقم (١٠١٥١).\n(^١٠) من نسخة (ل).\n(^١١) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٩ / حديث رقم ٣٧).\n(^١٢) أي بالإسناد السابق، وموضع الالتقاء هو سعيد بن أبي عروبة.\n(^١٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٨٠١ / حديث رقم ٤٣).\nفوائد الاستخراج: تقييد المهمل، وهو سعيد، بأنه ابن أبي عروبة.","vol":"18","page":113},{"text":"١٠١٥٠ - حدّثنا أحمد بن عبد الرّحمن بن المفضّل الكزبراني، حدّثنا عبد الصمد بن عبد الوارث، حدّثنا هشام (^١)، عن قتادة، عن سالم ابن أبي الجعد، عن معدان بن أبي طلحة اليَعْمَرِي (^٢)، عن ثوبان، أن نبيّ الله ﷺ قال: \"إنِّي لبعُقر حوضي أذود النَّاس لأهل اليمن، أضرب بعصاي حتّى يرفَضَّ عليهم، وسئل عن عرضه (^٣)؟ فقال: \"من مقامي إلى عمَّان\"،\n⦗١١٦⦘ وسئل عن شرابه؟ فقال: \"أشدُّ بياضًا من اللَّبن، وأحلى من العسل، يَغُتُّ فيه ميزابان من الجنَّة، أحدهما من ذهب، والآخر من ورق\" (^٤).\n_________\n(^١) هشام -وهو الدستوائي، كما في الحديث التالي- هو موضع الالتقاء.\n(^٢) اليعمري -بفتح المثناة التحتية، وسكون العين المهملة، وفتح الميم، وآخرها راء مهملة- نسبة إلى يعمر، وهو بطن من كنانة. الأنساب (٥/ ٦٩٩).\nوزاد النووي: أن الميم تضم أيضًا. شرح النووي (٥/ ٦٢).\n(^٣) في الأصل ونسخة (هـ): حوضه، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته (٤/ ١٧٩٩ /حديث رقم ٣٧).","vol":"18","page":115},{"text":"١٠١٥١ - حدّثنا ابن الجنيد الدقاق، حدّثنا عبد الوهّاب ابن عطاء (^١)، حدّثنا هشام الدستوائي (^٢)، بإسناده، مثله، إِلَّا أنه قال: \"يَثْعَبُ\" (^٣)، وقال: \"أحدهما من الورِق، والآخر من ذَهب\" (^٤).\n_________\n(^١) الخفاف، أبو نصر، العجلي، مولاهم، البصري.\n(^٢) هشام الدستوائي هو موضع الالتقاء.\n(^٣) يثعب -بفتح الياء والعين المهملة، وإسكان المثلثة بينهما- يجري. وقال النووي: يتفجر.\nانظر: النهاية (١/ ٢١٢)، وشرح النووي (١٣/ ٢٦)، و(١٥/ ٦٣).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٠).\nفوائد الاستخراج: تقييد المهمل، وهو هشام، بأنه الدستوائي.","vol":"18","page":116},{"text":"١٠١٥٢ - حدّثنا أبو موسى عيسى بن جعفر الورَّاق، وأبو أمية، قالا: حدّثنا الحسن بن موسى الأشيب (^١)، قال: حدّثنا شيبان، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة اليَعْمَري، عن ثوبان -مولى رسول الله- قال: قال رسل الله: \"أنا يوم القيامة عند عُقْر\n⦗١١٧⦘ الحوض، أذود عنه النَّاس لأهل اليمن، والله إنِّي لأضربهم بعصاي حتّى يرفض عنهم\"، فقال رجل: يا رسول الله! ما سعته؟ قال: \"ما بين المدينة إلى عمَّان\"، قال: فما شرابه؟ قال: \"أشد بياضًا من اللبن، وأحلى من العسل، يغُتُّ فيه ميزابان يمُدّانه من الجنَّة، أحدهما من ورق، والآخر من ذهب\" (^٢).\n_________\n(^١) الحسن بن موسى الأشيب هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٠)، وهذا الطريق عند مسلم برقم (٣٧ / الطريق الثّاني).\nفوائد الاستخراج: ذكر متن رواية الحسن بن موسى الأشيب، ومسلم ساق إسنادها، وأحال بها على رواية هشام، ونبه على أنها بلفظ: \"أنا يوم القيامة عند عقر الحوض\".","vol":"18","page":116},{"text":"١٠١٥٣ - حدّثنا الصغاني، حدّثنا عفّان، حدّثنا همّام، عن قتادة (^١)، عن سالم بن أبي الجَعد، بإسناده، نحوه (^٢) (^٣).\n_________\n(^١) قتادة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٠).\n(^٣) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (رواه عبد الرزّاق، عن معمر، عن قتادة مثله).\nوقد وصله البغوي في شرح السنة (١٥/ ١٦٩/ حديث رقم ٣٣٤٢)، من طريق عبد الرزّاق، به.\nوهو في الجامع لمعمر، برواية عبد الرزّاق، المطبوع مع مصنف عبد الرزاق =\n⦗١١٨⦘ = (١١/ ٤٠٦ / حديث رقم ٢٠٨٥٣).","vol":"18","page":117},{"text":"١٠١٥٤ - حدّثنا أحمد بن حفص (^١)، حدثني أبي، حدثني إبراهيم ابن طهمان، عن الحجَّاج بن الحجَّاج (^٢)، عن قتادة (^٣)، بإسناده، مثله (^٤)، وقال: \"أنا قائم على عُقْر حوضي\" (^٥).\n_________\n(^١) ابن عبد الله بن راشد، السلمي.\n(^٢) الباهلي، البصري، وهو غير حجاج بن أبي زياد الأسود القسملي.\n(^٣) قتادة هو موضع الالتقاء.\n(^٤) في نسخة (ل): (نحوه).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٠).","vol":"18","page":118},{"text":"١٠١٥٥ - حدّثنا عبّاس الدوري، حدّثنا مسلم بن إبراهيم. وحدثنا محمّد بن علي بن زهير، حدّثنا عفان (^١)، قالا: حدّثنا وهيب بن خالد، ح.\nوحدثنا محمّد بن حيّويه، حدّثنا المعلّى بن أسد، حدّثنا وهيب (^٢)، حدّثنا عبد العزيز بن صهيب، عن أنس بن مالك، أن النّبيّ ﷺ قال: \"يردّ علي الحوض ناس من أصحابي، حتّى إذا رأيتهم وعرفتهم، اختلجوا دوني، فأقول (^٣): يا رب، أُصَيْحابي أُصَيْحابي، فيقال لي: إنك لا تدري\n⦗١١٩⦘ ما أحدثوا بعدك\". [وقال المعلى: \"ناس من أمتي\"] (^٤)، وقال: \"فأقول: يا رب، أصحابي، أصحابي\" (^٥).\n_________\n(^١) عفان هو موضع الالتقاء في هذا الطريق.\n(^٢) وهيب هو هو موضع الالتقاء في هذا الطريق.\n(^٣) في الأصل ونسخة (هـ) صورته هكذا: (فنقول)، والذي أثبته من نسخة (ل).\n(^٤) زيادة من نسختي (ل)، (هـ)، وعليها في نسخة (هـ) إشارة (لا- إلى) وعليها -أيضًا- كلمة: (سقط).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٨٠٠/ حديث رقم ٤٠).\nوأخرجه البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٤/ حديث رقم ٦٥٨٢).","vol":"18","page":118},{"text":"١٠١٥٦ - حدّثنا الصغاني، حدّثنا إسماعيل بن الخليل، حدّثنا علي بن مسهر (^١)، أخبرنا المختار بن فلفل، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"هل تدرون ما الكوثر\"؟ قلنا: الله ورسوله أعلم، قال: \"فإنّه نهر وعدنيه ربي في الجنَّة، عليه خير كثير، له حوض ترد عليه أمتي يوم القيامة، آنيته عدد النّجوم، فيختلج العبد منهم، فأقول: رب، إنّه من أمتي، فيقال: إنك لا تدري ما أَحدثوا بعدك\" (^٢).\n_________\n(^١) علي بن مسهر هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٥)، وهذا الطريق عند مسلم برقم (٤٠ / الطريق الثّاني).\nفوائد الاستخراج: ذكر متن رواية علي بن مسهر، ومسلم ساق إسنادها، وأحال بها على معنى حديث عبد العزيز بن صهيب، عن أنس. وقال: وزاد: (آنيته =\n⦗١٢٠⦘ = عدد النجوم).","vol":"18","page":119},{"text":"١٠١٥٧ - حدّثنا السّلمي، حدّثنا موسى بن إسماعيل، حدّثنا عبد الواحد بن زياد، حدّثنا المختار (^١)، حدّثنا أنس، عن النبي ﷺ، بمثله (^٢) (^٣).\n_________\n(^١) المختار هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٥)، وهذا الطريق عند مسلم برقم (٤٠/ الطريق الثّاني).\n(^٣) في نسختي (ل)، (هـ)، زيادة بعد هذا الحديث، وعليها إشارة (لا- إلى)، وهي: ذكر علي بن حرب، حدّثنا ابن فضيل، عن المختار بن فلفل، عن أنس، عن النبي ﷺ، وذكر الحديث.\nوزاد في نسخة (ل): (بمعناه، وقال فيه: \"ترد عليه أمتي يوم القيامة، آنيته كعدد الكواكب\").\nولم أقف على من وصله من طريق علي بن حرب.\nورواه مسلم في صحيحه عن أبي غريب، عن ابن فضيل، به، دون المتن.","vol":"18","page":120},{"text":"١٠١٥٨ - حدّثنا علي بن حرب، حدّثنا يحيى بن اليمان (^١)، حدّثنا سُفيان (^٢)، عن المختار بن فلفل (^٣)، عن أنس بن مالك، قال: \"مرض النَّبي\n⦗١٢١⦘ﷺ مرضا، فقال: \"أتدرون (^٤) أي سورة أنزلت\"؟ الحديث (^٥).\n_________\n(^١) العجلي، الكوفي، أبو زكريا.\n(^٢) هو الثّوريّ، كما اتضح من ترجمة الراوي عنه.\n(^٣) المختار بن فلفل هو موضع الالتقاء.\n(^٤) في الأصل ونسخة (هـ): (تدرون) بدون الهمزة، وأثبتها من نسخة (ل).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٥٥)، وهذا الطريق عند مسلم برقم (٤٠ / الطريق الثّاني).","vol":"18","page":120},{"text":"١٠١٥٩ - حدّثنا جعفر بن محمّد القطّان الرَّقِي، حدّثنا عبد الله ابن عمر ابن عبد الرّحمن بن عبد الحميد بن زيد بن الخطّاب (^١)، حدّثنا معتمر (^٢)، قال: سمعت أبي، قال: حدّثنا قتادة، عن أنس بن مالك، عن النبي ﷺ[قال] (^٣): \"ما بين ناحيتي حوضي، كما بين صنعاء والمدينة\" (^٤).\n_________\n(^١) الخطابي، ت / ٢٣٦ هـ.\n(^٢) معتمر هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤١).","vol":"18","page":121},{"text":"١٠١٦٠ - حدّثنا الصغاني، حدّثنا أبو النضر، أخبرنا شعبة (^١)، عن محمّد بن زياد، قال: سمعت أبا هريرة [يحدث] (^٢) عن النبي ﷺ قال: \"والذي نفسي بيده لأذودَنَّ رجالا من أصحابي عن الحوض، كما تُذاد الغريبة من الإبل\". وأكبر علمي أنه قال: \"عن الحوض\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ وصفاته =\n⦗١٢٢⦘ = (٤/ ١٨٠٠/ حديث رقم ٣٨ / الطريق الثّاني).\nوأخرجه البخاريّ في صحيحه -كتاب المساقاة، باب من رأى أن صاحب الحوض والقربة أحق بمائه (٥/ ٤٣ / حديث رقم ٢٣٦٧).\nولعلّ الحافظ ابن حجر ذهل عن إخراج البخاريّ لهذا الحديث، في هذا الموضع، فإنّه -في تعليقه على حديث أبي هريرة في (باب الحوض) من كتاب الرقاق، حين ذكر إخراج مسلم لهذا الحديث- قال: وهذا المعنى لم يخرجه البخاريّ، مع كثرة ما أخرج من الأحاديث في ذكر الحوض. اهـ.\nالفتح (١١/ ٤٧٤).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية الربيع بن مسلم، قائلا: (بمثله)، وليس فيها جملة: \"والذي نفسي بيده\"، لكنها ثابتة في صحيح البخاريّ. وجملة: (وأكبر علمي أنه قال: \"عن الحوض\")، زائدة على الصحيحين. وجملة: (وأكبر علمي …) قائلها هو شعبة، كما بين ذلك إسحاق ابن راهويه، في رواية للحديث عن أبي النضر، عن شعبة، له.\nمسند إسحاق بن راهويه (١/ ١٣٢/ حديث رقم ١٣٢).","vol":"18","page":121},{"text":"١٠١٦١ - حدّثنا أبو العباس الغزي، حدّثنا عبيد الله بن موسى، حدّثنا الربيع بن مسلم، عن محمّد بن زياد (^١)، عن أبي هريرة، أن النّبيّ ﷺ قال: \"لأذودن عن حوضي رجالا، كما تذاد الغريبة من الإبل\" (^٢).\n_________\n(^١) محمّد بن زياد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٠).","vol":"18","page":122},{"text":"١٠١٦٢ - حدّثنا عثمان بن خرزاذ، قال: حدثني عبد الرّحمن ابن بكر بن الربيع بن مسلم، قال: سمعت جدي الربيع بن مسلم (^١)، حدّثنا محمّد بن زياد، عن أبي هريرة، قال: سمعت أبا القاسم يقول: \"والذي نفسي بيده\". مثله (^٢).\n_________\n(^١) الربيع بن مسلم هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٠)، وهذا الطريق عند مسلم برقم (٨٣).","vol":"18","page":123},{"text":"١٠١٦٣ - حدّثنا أبو حميد العوهي، حدّثنا موسى بن أيوب (^١)، حدّثنا مروان بن معاوية (^٢)، حدّثنا أبو مالك الأشجعي، عن أبي حازم، عن أبي هريرة، قال: قال النبي ﷺ: \"إنَّ حوضي أبعد من أيلة إلى عَدَن (^٣)، أشد بياضًا من اللبن، وأحلى من العسل\". وذكر الحديث (^٤).\n_________\n(^١) ابن عيسى النصيبي، أبو عمران الأنطاكي.\n(^٢) مروان بن معاوية هو موضع الالتقاء.\n(^٣) عدن -بالتحريك، وآخره نون- مدينة مشهورة على ساحل بحر الهند، من ناحية اليمن، وهي اليوم ثاني أشهر مدن اليمن، وكانت عاصمة اليمن الجنوبية قبل وحدة اليمنين.\nانظر: معجم البلدان (٤/ ١٠٠)، ومعجم المعالم الجغرافية (ص: ٢٠١).\n(^٤) أخرجه مسلم في صحيحه -كتاب الطّهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء (١/ ٢١٧ / حديث رقم ٣٦).","vol":"18","page":123},{"text":"١٠١٦٤ - حدّثنا أبو الحسن الميموني، وأبو زرعة الرازي، قالا:\n⦗١٢٤⦘ حدّثنا أحمد بن شبيب، حدّثنا أبي، عن يونس بن يزيد، عن الزّهريّ، عن سعيد، عن أبي هريرة (^١)، أنه حدث بحديث: أن رسول الله ﷺ قال: \"يرد علي يوم القيامة رهطٌ من أصحابي، فيُحَلَّئُون (^٢) عن الحوض، فأقول: أي رب، أصحابي، فيقول: إنّه لا علم لك بما أحدثوا بعدك، إنهم ارتدوا على أدبارهم القهقرى\" (^٣) (^٤).\n_________\n(^١) أبو هريرة ﵁ هو موضع الالتقاء.\n(^٢) فيحلئون -بفتح الحاء المهملة، وتشديد اللام، بعدها همزة مضمومة قبل الواو- أي: يطردون يقال: حلأت الرّجل عن الماء: إذا منعته الورود.\nانظر: المجموع المغيث (١/ ٤٨٢)، والفتح (١١/ ٤٧٤).\n(^٣) القهقرى: المشي إلى الخلف، من غير أن يعيد وجهه إلى جهة مشيه. النهاية (٤/ ١٢٩).\n(^٤) تقدّم تخريجه، انظر الحديث (١٠١٦٠)، ورقم (١٠١٦٣).","vol":"18","page":123},{"text":"١٠١٦٥ - حدّثنا أبو قلابة، حدّثنا بكر بن بكار (^١)، حدّثنا شعبة (^٢)، عن معبد بن خالد، عن حارثة بن وهب، قال: قال رسول الله ﷺ: \"ما بين ناحيتي حوضي ما بين المدينة وعمَّان، أو ما بين المدينة وصنعاء\".\n⦗١٢٥⦘ فقال له المسْتَوْرِد (^٣): سمعت منه شيئًا غير هذا؟ قال: نعم (^٤): \"آنيته\n⦗١٢٦⦘ كعدد نُجُوم السَّماء\" (^٥).\n_________\n(^١) القيسي، أبو عمرو، البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) المستورد -بضم الميم، وسكون المهملة، وفتح المثناة، بعدها واو ساكنة، ثمّ راء مكسورة، ثمّ مهملة- ابن شداد بن عمرو، القرشي، الفهري، له ولأبيه صحبة.\nانظر: الإصابة (٦/ ٨٧/ ترجمة ٧٩٢٣)، وفتح الباري (١١/ ٤٧٥).\n(^٤) هكذا أجاب بـ (نعم) في الأصل، وفي نسختي (ل)، (هـ)، وهو خطأ، والصواب هو: (قال: لا. فقال المستورد:)، كما في الصحيحين. وعليه فإن قوله: \"آنيته … \" من مسند المستورد.\nقال ابن حجر عن حديث المستورد هذا: وحديثه مرفوع وإن لم يصرح به. الفتح (١١/ ٤٧٥).\nثمّ وجدت زيادة في نسختي (ل)، (هـ) تدل على ما ذكرته، والزيادة هي: (رواه ابن أبي عدي، عن شعبة، كما رواه بكر بن بكار).\nورواية ابن أبي عدي في الصحيحين، فيها أن حارثة أجاب المستورد بقوله: (لا)، فرد عليه المستورد بقوله: \"آنيته كعدد … \" انظر آخر إحالة على حديث رقم (١٠١٦٦).\nولعلّ الخطأ الّذي هنا من (أبي قلابة) شيخ أبي عوانة، فقد قال عنه الدارقطني: (صدوق كثير الخطأ في الأسانيد والمتون، كان يحدث من حفظه فكثرت منه الأوهام).\nوالذي يدلُّ على هذا أن ابن أبي عاصم قد روى هذا الحديث عن محمّد بن مرزوق، عن بكر بن بكار، به، بنحو رواية الصحيحين.\nانظر: الآحاد والمثاني (٤/ ٣٣٩ / حديث رقم ٢٣٤٨).\n(^٥) أخرجهما مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٧ /حديث رقم ٣٣).\nوأخرجهما البخاري في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٥/ حديث رقم ٦٥٩١، ورقم ٦٥٩٢). إِلَّا أن حديث مسدد علقه البخاريّ، عن ابن أبي عدي، عن شعبة، به، ووصله مسلم عن محمّد بن عبد الله بن بزيع، عن ابن أبي عدي به.","vol":"18","page":124},{"text":"١٠١٦٦ - حدّثنا أبو داوود الحراني، قال: حدّثنا علي بن المديني، حدّثنا حَرَمي (^١)، ح.\nوحدثنا إبراهيم بن فهد البصري (^٢)، حدّثنا إبراهيم بن عرعرة (^٣)، قال: حدّثنا حَرَمى بن عمارة، حدّثنا شُعبة، عن معبد بن خالد، عن حارثة بن وهب، أنه النّبيّ ﷺ يقول: \"حوضي ما بين المدينة\"، -وأراه-: \"وصنعاء\".\nوقال حرمي: \"ما بين مكّة وصنعاء\"، أو \"كما بين أيلة\n⦗١٢٧⦘ وصنعاء\" (^٤) (^٥).\n_________\n(^١) حرمي هو موضع الالتقاء في هذا الطريق.\nوفي نسخة (ل) حول الإسناد من عند علي بن المديني.\n(^٢) الساجي، واسم جده: حكيم، وقد ينسب إليه.\n(^٣) نسب إلى جده، واسم أبيه: محمّد، كما سيأتي برقم (١٠٤٦١). وهو موضع الالتقاء في هذا الطريق.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٥)، وهذا الطريق عند مسلم برقم (٣٣ / الطريق الثّاني).\nفوائد الاستخراج: ذكر متن رواية إبراهيم بن عرعرة، ومسلم ساق إسنادها، وأحال بها على رواية ابن أبي عدي عن شعبة، ونبه على أنه لم يذكر قول المستورد.\nفي نسختي: ل، هـ زيادة، وعليها إشارة (لا- إلى)، وهي (رواه ابن أبي عدي، عن شعبة، كما رواه بكر بن بكار).\nورواية ابن أبي عدي عند مسلم، انظر تخريج الحديث.\n(^٥) في نسختي: ل، هـ زيادة، وعليها إشارة (لا- إلى)، وهي (رواه ابن أبي عدي، عن شعبة، كما رواه بكر بن بكار).\nورواية ابن أبي عدي عند مسلم، انظر تخريج الحديث.","vol":"18","page":126},{"text":"١٠١٦٧ - حدّثنا عبّاس بن محمّد الدّوري، حدّثنا محمّد بن بشر [العبدي] (^١)، قال: حدّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"إن أَمامكم حوضا، كما بين جَرْبَا (^٢)\n⦗١٢٨⦘ وأَذرُح\" (^٣)،\n⦗١٢٩⦘ قال: فسألته (^٤) ما جرباء وأذْرُح؟ قال: \"قريتين (^٥) بالشَّام، ما بينهما مسيرة ثلاثة أيَّام\" (^٦) (^٧).\n_________\n(^١) محمّد بن بشر العبدي هو موضع الالتقاء. وما بين المعقوفين من نسخة (ل).\n(^٢) جربا -بجيم مفتوحة، وراء ساكنة، بعدها باء موحدة، ثمّ ألف- اختلف في مدها وقصرها، قال النووي: (الصواب المشهور أنها مقصورة، وكذا قيدها الحازمي -في كتابه المؤتلف في الأماكن- وكذا ذكرها القاضي، وصاحب المطالع، والجمهور. وقال القاضي، وصاحب المطالع: وقع عند بعض رواة البخاريّ: ممدودا. قالا: وهو خطأ.\nوقال صاحب التحرير: هي بالمد وقد تقصر). اهـ. =\n⦗١٢٨⦘ = قال ابن حجر: (قال عياض: جاءت في البخاريّ ممدودة). ثمّ قال -أي ابن حجر-: (ويؤيد المد قول أبي عبيد البكري: هي تأنيث أجرب). اهـ.\nوهي موضع من أعمال عمان بالبلقاء، من أرض الشّام، وهي اليوم قرية في الأردن، شمال غربي مدينة (معان)، على قرابة (٢٢) كيلا.\nانظر: معجم ما استعجم (١/ ٣٧٤)، ومعجم البلدان (٢/ ١٣٧)، وشرح النووي (١٥/ ٥٧)، والفتح (١١/ ٤٧٠)، ومعجم المعالم الجغرافية (ص: ٨).\n(^٣) أذرُح هي بهمزة مفتوحة، ثمّ ذال معجمة ساكنة، ثمّ راء مضمومة، ثمّ حاء مهملة.\nقال النووي: (هذا هو الصواب المشهور، الّذي قاله الجمهور. قال القاضي، وصاحب المطالع: ورواه بعضهم بالجيم، قالا: وهو تصحيف لا شك فيه. وهو كما قالا) اهـ.\nوهي مدينة في طرف الشّام، من أعمال الشراة، ثمّ من نواحي البلقاء، بينها وبين تبوك نحو أربع مراحل، وتبوك في قبلتها، وهي اليوم قرية في الأردن، شمال غربي مدينة (معن) على قرابة (٢٢) كيلًا.\nانظر: معجم ما استعجم (١/ ١٣٠)، ومعجم البلدان (١/ ١٥٧، ١٥٨)، وشرح النووي (٥/ ٧٥)، ومعجم المعالم الجغرافية (ص: ٨١).\nقال ابن حجر عن جملة: \"ما بين جرباء وأذرح\": أنها أقل ما ورد في سعة الحوض، ثمّ قال: إن الحافظ ضياء الدين المقدسي ذكر، في الجزء الّذي جمعه في الحوض، أن في سياق لفظها غلطا؛ وذلك لاختصار وقع في سياقه من بعض رواته، ثمّ ساقه من حديث أبي هريرة، وأخرجه من (فوائد عبد الكريم بن الهيثم الديرعاقولي) بسند حسن إلى أبي هريرة مرفوعا في ذكر الحوض، فقال فيه: \"عرض مثل ما بينكم =\n⦗١٢٩⦘ = وبين جربا وأذرح\" قال الضياء: فظهر بهذا أنه وقع في حديث ابن عمر حذف، تقديره: كما بين مقامي وبين جرباء وأذرح، فسقط: مقامي وبين.\nثمّ قال -ابن حجر- وقد ثبت القدر المحذوف عند الدارقطني، وغيره بلفظ: ما بين المدينة وجربا وأذرح، وقلت -أي ابن حجر-: وهذا يوافق رواية أبي سعيد، عند ابن ماجه: كما بين الكعبة وبيت المقدس. اهـ. والله أعلم.\n(^٤) السائل هو عبيد الله، والمسئول هو نافع، كما هو موضح عند مسلم. وسيأتي واضحًا في الحديث التالي.\n(^٥) هكذا منصوبة في كلّ النسخ وصحيح مسلم، ولم يتبين لي وجه النصب.\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٨/ حديث رقم ٣٤ / الطريق الثّالث).\nوأخرجه البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٣/ حديث رقم ٦٥٧٧).\n(^٧) في نسخة (هـ) زيادة، عليها إشارة (لا- إلى)، وهي: (فسألت نافعا؟ وقال: ما بينهما).","vol":"18","page":127},{"text":"١٠١٦٨ - حدثنا مسرور بن نوح، حدثنا إبراهيم بن المنذر، حدّثنا أبو ضمرة، حدثنا عبيد الله بن عمر (^١)، بمثله (^٢)، وقال: \"إلى أذرُح\"،\n⦗١٣٠⦘ فسألت نافعا (^٣) (^٤).\n_________\n(^١) عبيد الله بن عمر هو موضع الالتقاء.\n(^٢) في نسخة (هـ) خرجة على كلمة (مثله) لكن الحاشية لم تظهر في المصورة.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧).\n(^٤) في نسخة (ل) ضبة على آخر كلمة (نافع).","vol":"18","page":129},{"text":"١٠١٦٩ - حدّثنا أبو يُونس الجُمحي، حدّثنا ابن أبي أويس، عن سليمان بن بلال، قال: حدثني عمر بن محمّد (^١)، عن نافع، عن ابن عمر: أن النّبيّ ﷺ قال: \"إن أمامَكم حوضًا، كما بين جربا وأذرح، فيه أباريق كنُجومَ السَّماء، من وردَه فشرب، لم يظمأْ بعدها أبدًا\" (^٢).\n_________\n(^١) عمر بن محمّد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧)، وهذا الطريق عند مسلم برقم (٣٥).","vol":"18","page":130},{"text":"١٠١٧٠ - حدّثنا الصّغاني، حدّثنا أبو النعمان، ح.\nوحدثنا مسرور بن نوح، قال: حدّثنا أبو الربيع (^١) [قالا:] (^٢)، حدّثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"إن أمامكم حوضًا، ما بين ناحيتيه كما بين جَرْباء وأذرح\" (^٣).\n_________\n(^١) أبو الربيع -سليمان بن داوود، العتكي، الزهراني- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧)، وهذا الطريق عند مسلم برقم (٣٤).","vol":"18","page":130},{"text":"١٠١٧١ - حدّثنا يُوسف بن مسلم، حدّثنا حجّاج، عن ابن جُريج، قال: أخبرني موسى بن عقبة (^١)، عن نافع، عن عبد الله بن عمر عن\n⦗١٣١⦘ النبي ﷺ قال: \"إن (^٢) أمامكم حوضًا، ما بين جرباء وأذرح\". فسألت نافعا؟ قال: هو حوض النّبيّ ﷺ (^٣).\n_________\n(^١) موسى بن عقبة هو موضع الالتقاء.\n(^٢) حرف (إن) ساقط نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧)، وهذا الطريق عند مسلم برقم (٣٤ / الطريق الرّابع).\nفوائد الاستخراج: ذكر متن رواية موسى بن عقبة، ومسلم ساق إسنادها، وأحال بها على رواية عبيد الله.","vol":"18","page":130},{"text":"١٠١٧٢ - حدّثنا ابنُ ناجية (^١)، حدّثنا سُويد (^٢)، حدّثنا حفص ابن ميسرة، عن موسى بن عُقبة، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"إن أَمامكم حوضًا، كما بين جرباء وأذْرُح\". فسألت نافعًا؟ قال: هو حوض النّبيّ ﷺ (^٣).\n_________\n(^١) هو عبد الله بن محمّد بن ناجية بن نجبة، البربري، أبو محمّد.\n(^٢) سُوَيْد هو ابن سعيد، كما هو عند مسلم، وهو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧)، وهذا الطريق عند مسلم برقم (٣٤ / الطريق الرّابع).\nفوائد الاستخراج: ذكر متن رواية سُوَيْد بن سعيد، ومسلم ساق إسنادها، وأحال بها على رواية عبيد الله.","vol":"18","page":131},{"text":"١٠١٧٣ - حدّثنا مسرور بن نوح، قال: حدّثنا ابن أخي جُويرية،\n⦗١٣٢⦘ قال: حدثنا جويرية، عن نافع (^١)، عن ابن عمر، عن النبي ﷺ قال: \"إن\nأمامكم حوضًا، كما بين جرباء وأذرح\" (^٢).\n_________\n(^١) نافع هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٦٧).","vol":"18","page":131},{"text":"١٠١٧٤ - حدّثنا ابن أبي عوف الدمشقي الصفّار (^١)، حدّثنا عاصم بن النضر (^٢)، قال: حدّثنا المعتمر، قال: سمعت أبي، قال: حدّثنا قتادة، ح.\nوحدثني ابن ناجية، حدّثنا أبو سلمة يحيى بن خلف (^٣)، حدّثنا معتمر (^٤)، حدّثنا أبي، حدّثنا قتادة، عن أنس بن مالك، عن النبي ﷺ قال: \"ما بين ناحيتي حوضي، كما بين صنعاء إلى (^٥) المدينة\" (^٦).\n_________\n(^١) هو موسى بن محمّد بن أبي عوف، أبو عمران المري.\n(^٢) عاصم بن النضر هو موضع الالتقاء في هذا الطريق.\n(^٣) البصري، الباهلي، الجوباري.\n(^٤) معتمر هو موضع الالتقاء في هذا الطريق.\n(^٥) في نسخة (ل): (و).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، ورقم (١٠١٥٩)، وهذا الطريق عند مسلم برقم (٤١).","vol":"18","page":132},{"text":"١٠١٧٥ - حدّثنا جعفر الصائغ، حدّثنا عفان، حدّثنا يحيى ابن\n⦗١٣٣⦘ سعيد (^١)، قال: حدّثنا سليمان التيمي (^٢)، بإسناده (^٣)، مثله (^٤).\n_________\n(^١) هو القطان.\n(^٢) سليمان التيمي هو موضع الالتقاء.\n(^٣) في نسخة (ل) أتم الإسناد، ثمّ قال: بمثله.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤١).","vol":"18","page":132},{"text":"١٠١٧٦ - حدّثنا أبو عمرو بن خزيمة البصري (^١)، حدّثنا عباد ابن صهيب (^٢)، حدّثنا سليمان التيمي (^٣)، بإسناده، مثله (^٤).\n_________\n(^١) هو محمّد بن خزيمة، سكن مصر.\n(^٢) الكليبي، أبو بكر، البصري، ت / ٢١٢ هـ.\nجلَّ النقاد على أنه متروك، منهم: ابن سعد، وابن المديني، وأبو بكر بن أبي شيبة، والبخاري، والعجلي، وأبو حاتم، والنسائي، وابن حجر.\nورماه بعضهم بالكذب، كالساجي.\nوأمّا الإمام أحمد فقال: ما كان بصاحب كذب، وكان عنده من الحديث أمر عظيم.\nوقال أبو داوود: صدوق قدري.\nوقال ابن عدي: يتبين على حديثه الضعف، ومع ضعفه يكتب حديثه.\nانظر: الطبقات الكبرى (٧/ ٢٩٧)، والتاريخ الكبير (٦/ ٤٣ / ترجمة ١٦٤٣)، والجرح والتعديل (٦/ ٨١، ٨٢، ترجمة ٤١٧)، والكامل (٤/ ٣٤٦، ٣٤٨ / ترجمة ١١٧٩)، والميزان (٢/ ٣٦٧ / ترجمة ٤١٢٢)، واللسان (٣/ ٢٣٠، ٢٣١ / ترجمة ١٠٢٩).\n(^٣) سليمان التيمي هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، ورقم (١٠١٥٩).","vol":"18","page":133},{"text":"١٠١٧٧ - حدّثنا يونس بن حبيب، وعمّار بن رجاء، قالا: حدّثنا أبو داوود، قال: أنبأنا هشام الدستوائي (^١)، عن قتادة، عن أنس، أن رسول الله ﷺ قال: \"ما بين ناحيتي حوضي، كما بين صنعاء والمدينة\"، أو (^٢) \"كما بين المدينة وعَمان\" (^٣).\n_________\n(^١) هشام الدستوائي هو موضع الالتقاء.\n(^٢) في نسخة (ل): (و).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤٢).\nفوائد الاستخراج:\n- تقييد المهمل، وهو هشام، بأنه هشام الدستوائي.\n- ذكر متن رواية هشام بن حسان، ومسلم ساق إسنادها، وأحال بها على رواية سليمان التيمي، عن قتادة، لكنه نبه على الشك الّذي فيها.","vol":"18","page":134},{"text":"١٠١٧٨ - حدّثنا ابن الجُنيد الدقاق، حدّثنا عبد الوهّاب بن عطاء، حدّثنا هشام (^١)، بإسناده مثله (^٢).\n_________\n(^١) هشام هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، ورقم (١٠١٥٩).","vol":"18","page":134},{"text":"١٠١٧٩ - حدّثنا أبو قلابة، حدّثنا عبد الصمد (^١)، حدّثنا هشام، بإسناده: \"حوضي ما بين المدينة وصنعاء\" (^٢).\n_________\n(^١) عبد الصمد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤٢).","vol":"18","page":134},{"text":"١٠١٨٠ - حدّثنا أبو موسى عيسى بن جعفر الورّاق، والصغاني، قالا: حدّثنا الحسن بن موسى الأشيب (^١)، حدّثنا شيبان، عن قتادة، حدّثنا أنس بن مالك: أن نبي الله ﷺ قال: \"ترى فيه أَباريق الذهب والفضة كعدد نجوم السَّماء، أو أكثر من عدد نجوم السّماء\" (^٢)\n_________\n(^١) الحسن بن موسى الأشيب هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤٣ / الطريق الثّاني).\nفوائد الاستخراج: ذكر من رواية الحسن بن موسى، ومسلم ساق إسنادها، وأحال بها على رواية الحارث بن سعيد، إِلَّا أنه نبه على أنَّ فيها: \"أو أكثر من عدد نجوم السَّماء\".","vol":"18","page":135},{"text":"١٠١٨١ - و(^١) حدّثنا محمّد بن عَقِيل، حدّثنا حفص، ح.\nوحدثنا أحمد بن حفص، حدثني أبي، حدثني إبراهيم بن طهمان، عن الحجاج بن الحجاج، عن قتادة (^٢)، عن أنس، قال: قال النَّبي ﷺ: \"عرض حوضي ما بين صنعاء إلى المدينة، أو كما بين عَمَّان إلى المدينة، فيه أَباريق من الذَّهب والفضَّة، عدد نجوم السَّماء\". قال: أو قال: \"أكثر من عدد نُجوم السَّماء\" (^٣).\n⦗١٣٦⦘ قال محمّد بن عَقِيل: \"أو كمثل ما بين\" (^٤) (^٥).\n_________\n(^١) حرف الواو ساقط من نسخة (ل).\n(^٢) قتادة هو موضع الالتقاء.\n(^٣) جملة (قال: أو قال: أكثر من عدد نجوم السَّماء) ساقطة من نسخة (ل).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٤٢).\n(^٥) في نسختي (ل)، (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (روى خالد بن الحارث، عن سعيد ابن أبي عروبة، عن قتادة، قال أنس: قال نبي الله ﷺ: فيه أباريق الذهب والفضة، بعدد نجوم السَّماء).\nإِلَّا أن الزيادة في نسخة (ل) إلى قول: (قال أنس)، ثمّ قال: نحوه.\nورواية خالد بن الحارث موصولة عند مسلم برقم (٤٣).","vol":"18","page":135},{"text":"١٠١٨٢ - حدّثنا يونس بن عبد الأعلى، وأبو عبيد الله، عن ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، أن أنس بن مالك حدثه أن رسول الله ﷺ قال: \"إن قدر حوضي كما بين أيلة وصنعاء من اليمن، وإن فيه من الأبارق كعدد (^٢) نُجوم السَّماء\" (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في نسخة (ل): (بعدد).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":136},{"text":"١٠١٨٣ - حدّثنا محمّد بن خالد بن خلي أبو الحسين، وحمدان ابن يوسف السُّلمي، قالا: حدّثنا بشر بن شعيب، عن أبيه، عن الزّهريّ (^١)، قال: أخبرني أنس بن مالك، أن رسول الله ﷺ قال: \"إن في حوضي من\n⦗١٣٧⦘ الأباريق بعدد نُجوم السَّماء\" (^٢).\n_________\n(^١) الزّهريُّ هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":136},{"text":"١٠١٨٤ - حدثنا عصمة بن عصام، حدثنا محمّد بن المثنى (^١) حدثنا محمّد بن يحيى النيسابوري، حدّثنا بشر بن شعيب، بإسناده (^٢) مثله (^٣).\n_________\n(^١) العَنَزِي، أبو موسى البصري، المعروف بـ (الزَّمن).\n(^٢) موضع الالتقاء هو الزّهريُّ، كما في الحديث السابق.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":137},{"text":"١٠١٨٥ - حدثنا أبو أيوب البهراني، حدثنا عبد الحميد بن إبراهيم الحضرمي، أن عبد الله بن سالم (^١) أخبره، عن الزبيدي، قال: أخبرني الزّهريُّ (^٢)، عن أنس بن مالك، أن النّبيّ ﷺ قال: \"إن حوضي لما (^٣) بين أيلة إلى صنعاء، وإن فيه من الأباريق لعدد نُجوم السَّماء\" (^٤).\n_________\n(^١) الأشعري، أبو يوسف الحمصي.\n(^٢) الزّهريُّ هو موضع الالتقاء.\n(^٣) في نسخة (ل): (كما).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":137},{"text":"١٠١٨٦ - حدثنا أبو أمية، حدثنا يحيى بن صالح، حدثنا إسحاق ابن يحيى [العَوْصِي] (^١)، ح.\n⦗١٣٨⦘ وحدثنا أبو يوسف الفارسي، حدّثنا حجاج [بن أبي منيع (^٢)، قال:] (^٣) حدثني جدي، عن الزّهريّ (^٤)، عن أنس بن مالك، قال: قال النبي ﷺ: \" إن في حوضي من الأباريق عدد نجوم السّماء\" (^٥).\n_________\n(^١) ما بين المعقوفتين من نسخة (ل). وهو بفتح العين المهملة، وإسكان الواو، والصاد المهملة. =\n⦗١٣٨⦘ = انظر: الإكمال لابن مأكولا (٦/ ٤٠٥)، وتوضيح المشتبه (٦/ ٢٢٨).\n(^٢) هو حجاج بن يوسف بن أبي منيع.\n(^٣) ما بين المعقوفتين من نسخة (ل).\n(^٤) الزّهريُّ هو موضع الالتقاء.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":137},{"text":"١٠١٨٧ - حدثني ابن الفَرَجي (^١)، حدّثنا إبراهيم بن المنذر، حدّثنا عمر (^٢) بن عثمان بن عمر اللَّيثي، عن أبيه، عن ابن شهاب (^٣)، بمثله (^٤).\n_________\n(^١) في الأصل ونسخة (هـ): (ابن الفرج)، وهو خطأ، والتصويب من نسخة (ل)، لأن (ابن الفرج) هو محمّد بن الفرج الأزرق، تقدّم برقم (٩٦٨٦)، وأمّا (ابن الفرجي) فهو محمّد بن يعقوب بن الفرج، تقدّم برقم (٩٥٣١)، وانظر ترجمة شيخه (إبراهيم بن المنذر) في تهذيب الكمال (٢/ ٢٠٧ - ٢١١)، وانظر الأنساب للسمعاني (٤/ ٣٦٠).\n(^٢) في الأصل ونسختي (ل)، (هـ): (عمرو)، والصواب: (عمر) كما تقدّم برقم (٩٥٣١).\n(^٣) ابن شهاب هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠١٤٩)، وهذا الطريق عند مسلم برقم (٣٩).","vol":"18","page":138},{"text":"١٠١٨٨ - حدثني مسرور بن نوح، حدّثنا أبو بكر بن أبي شيبة (^١)، حدثنا عبد العزيز بن عبد الصمد العَمِّي، ح.\nوحدثنا أبو حميد أحمد بن المغيرة الحمصي العَوْهي، قال: حدثنا عثمان بن سعيد بن كثير بن دينار، قال: حدثنا عبد العزيز (^٢)، عن أبي عمران الجوني، عن عبد الله بن الصَّامت، عن أبي ذر، قال: قلت: يا رسول الله ما آنية الحوض؟ قال: \"والذي نفس محمّد بيده، لآنيته أكثر من عدد نُجوم السَّماء وكواكبها في اللَّيلة المصحية المظلمة، من شرب منه لم يظمأ، عرضه مثل طوله، ما بين عُمَان (^٣) إلى أيلة، ماؤه أشدُّ بياضا من اللَّبن، وأحلى من العسل\" (^٤). حديثهما واحد.\n_________\n(^١) أبو بكر بن أبي شيبة هو موضع الالتقاء.\n(^٢) عبد العزيز -بن عبد الصمد العمي- هو موضع الالتقاء في هذا الطريق.\n(^٣) عُمان -بضم أوله، وتخفيف ثانيه، وآخره نون- اسم مدينة عربيّة على ساحل بحر اليمن والهند من جهة البحرين.\nانظر: معجم ما استعجم (٣/ ٩٧٠)، ومعجم البلدان (٤/ ١٦٩)، والفتح (١١/ ٤٧١).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا محمد ﷺ (٤/ ١٧٩٨/ حديث رقم ٣٦).","vol":"18","page":139},{"text":"١٠١٨٩ - وحدثني أبو حميد العوهي [أيضا] (^١)، حدّثنا محمّد بن\n⦗١٤٠⦘ المتوكل (^٢)، حدّثنا عبد العزيز بن عبد الصمد (^٣)، بنحوه (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن عبد الرّحمن، الهاشمي، مولاهم، العسقلاني، المعروف بابن أبي السري.\n(^٣) عبد العزيز بن عبد الصمد هو موضع الالتقاء.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٨٨).","vol":"18","page":139},{"text":"١٠١٩٠ - حدّثنا محمّد بن إسحاق الصغاني، وأبو جعفر ابن أبي الدُّمَيْك (^١)، ومحمد بن موسى النّهْرُتِيري (^٢)، ومحمود المروزي (^٣)\n⦗١٤١⦘[ببغداد] (^٤)، قالوا: حدّثنا أبو همّام الوليد بن شُجاع (^٥)، حدثني أبي، حدثني زياد بن خيثمة، عن سماك بن حرب، عن جابر بن سَمُرة، عن النبي ﷺ قال: \"إنّي فرطٌ لكم على الحوض، وإن بُعد ما بين طَرفيه، كما بين صنعاء وأيلة، كأنَّ الأباريق فيه كالنجوم\" (^٦).\n_________\n(^١) الدميك بضم الدال المهملة، وفتح الميم، وسكون الياء، وهي كنية له.\nانظر: تأريخ بغداد (٣/ ٣٦٢ / ترجمة ١٤٧٢)، والأنساب (٢/ ٤٩٤)، وتعليق المعلمي على الإكمال - نقلا عن الاستدراك لابن نقطة - (٤/ ٩٤).\nوأبو جعفر بن أبي الدميك هو محمّد بن هشام بن البختري، المستملي، العبادي، البغدادي، ت / ٢٨٩ هـ.\nقال علي بن المنادي: صدوق.\nوقال الخطيب: ثقة.\nانظر: تأريخ بغداد (٣/ ٣٦١، ٣٦٢ / ترجمة ١٤٧٢).\n(^٢) النهرتيري -بفتح النون، وسكون الهاء، بعدها الراء، وكسر المثناة من فوق، وبعد مثناة تحتية، ثمّ راء- نسبة إلى قرية يقال لها: (نهر تيري)، بنواحي البصرة.\nالأنساب (٥/ ٥٤٣).\nوهو أبو عبد الله محمّد بن موسى بن أبي موسى.\n(^٣) لم يتبين لي من هو، والأقرب أنه محمود بن محمّد بن عبد العزيز المروزي، تأريخ بغداد (١٣/ ٩٤)، وسيأتي في الحديث رقم (١٠٤٠١) محمود بن غيلان، وهو مروزي، لكنه من شيوخ شيوخ أبي عوانة، وقد روى عنه هناك بواسطة، ووفاته متقدمة، فقد مات =\n⦗١٤١⦘ = سنة (٢٣٩) هـ، وقيل: (٢٤٩) هـ، لكن صحح الذهبي الأوّل، وهو مشهور في طبقة شيوخ الأئمة الستة؛ وعليه فيبعد أن يكون من شيوخ أبي عوانة، والله أعلم. انظر: السير (١٢/ ٢٢٤).\n(^٤) من نسخة (ل).\n(^٥) أبو همام الوليد بن شجاع هو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض النبي ﷺ (٤/ ١٨٠١/ حديث رقم ٤٤).","vol":"18","page":140},{"text":"١٠١٩١ - ز- حدّثنا يزيد بن سِنان، حدّثنا أبو عاصم، عن ابن جريج، أخبرني أبو الزُّبير، سمع جابرًا يقول: \"سمعتُ النَّبيَّ ﷺ يقول: \"أنا فرطكم على الحوض، والحوض قدر ما بين أيلة إلى مكّة، وسيجيء رجالٌ ونساء بآنية من وَرِق (^١)، ثمّ لا يذوقونه\" (^٢).\n_________\n(^١) (ورق) هكذا جاءت في هذه الكلمة في الأصل، وكذلك في نسخة (هـ) لكن فوقها ضبة، وفي نسخة (ل): (موق) وفوقها ما يشبه الضبة.\nوالمصادر الّتي أخرجت الحديث، لفظها هو: بآنية وقرب، إِلَّا مسند البزار، ففي كشف الأستار المطبوع كما في النسخة الأصل هنا. انظر تخريج الحديث، وانظر الحديث التالي.\n(^٢) إسناد المصنِّف صحيح، وقد صرح ابن جريج، وأبو الزبير بالسماع. =\n⦗١٤٢⦘ = والحديث أخرجه البزار (كشف الأستار ٤/ ١٧٧/ حديث رقم ٣٤٨١)، وابن حبّان (الإحسان ٨/ ١٢٢/ حديث رقم ٦٤١٥)، والآجري (٣/ ١٢٦٦/ حديث رقم ٨٣٦)، كلهم من طريق أبي عاصم، به.\nوخالفه روح، فرواه عن ابن جريج، به موقوفا. عند أحمد في المسند (٣/ ٣٨٤).\nوالرفع صحيح ثابت؛ فقد تابع أبا عاصم على رفعه كلّ الرواة الذين وقفت على رواياتهم، منهم: زكريا بن إسحاق، قال حدّثنا أبو الزبير، أنه سمع جابر بن عبد الله، يقول: قال رسول الله ﷺ، وهذا من رواية روح نفسه عن زكريا بن إسحاق عند أحمد (٣/ ٣٨٤).\nومنهم: حجاج بن محمّد الصواف عن ابن جريج به، عن المصنف هنا في الحديث الآتي، وعند الطبراني في الأوسط (١/ ٢٢٨ / حديث رقم ٧٤٩).\nومنهم: ابن لهيعة، عن أبي الزبير، به. عند أحمد (٣/ ٣٤٥)، وعند الآجرى (٣/ ١٢٦٧/ حديث رقم ٨٣٧).\nومنهم: موسى بن عقبة، عن أبي الزبير، به. عند ابن أبي عاصم في السنة (برقم ٧٧١). والله أعلم.","vol":"18","page":141},{"text":"١٠١٩٢ - ز- حدّثنا يوسف بن مسلم، قال: حدّثنا حجاج، عن ابن جريج، قال: أخبرني أبو الزّبير [أنه] (^١) سمع جابر بن عبد الله يقول: سمعت النّبيّ ﷺ يقول: \"أنا فرطكم بين أيديكم، فإن لم تجدوني فأنا على الحوض، والحوض ما بين أيلة إلى مكّة، وسيأتي رجال ونساء\n⦗١٤٣⦘ بآنية وقرب -بنحوه (^٢) - لا يذوقونه\" (^٣) (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) كلمة: (بنحوه) ليست في نسخة (ل)، وملحقة في نسخة (هـ). ولم يتبين لي وجهها هنا.\n(^٣) كلمة: (لا يذوقونه) جاءت في نسخة (ل) بعد كلمة (ونساء)، وفي نسخة (هـ) أشار إلى أن موضعها بعد كلمة (نساء)، فكتب عليها: (مقدم)، كتب على كلمة (بآنية وقرب) مؤخر، فيكون سياق الحديث هكذا: \"وسيأتي رجال ونساء، لا يذوقونه، بآنية وقرب\".\nلكني لم أقف عليه بهذا السياق في مصدر آخر.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٩١).","vol":"18","page":142},{"text":"١٠١٩٣ - حدّثنا عمار بن رجاء، حدّثنا محمّد بن بشر العبدي (^١)، ح.\nوحدثنا أيوب بن سافري، حدّثنا علي بن قادم (^٢)، كلاهما قالا: حدّثنا مسعر بن كدام (^٣)، عن عبد الملك بن عمير، عن جندب (^٤)، قال: سمعت النّبيّ ﷺ يقول: \"أنا فرطكم على الحوض\" (^٥).\n_________\n(^١) محمّد بن بشر العبدي هو موضع الالتقاء في هذا الطريق.\n(^٢) الخزاعي، الكوفي، أبو الحسن.\n(^٣) مسعر بن كدام هو موضع الالتقاء في هذا الطريق.\n(^٤) جندب -بضم أوله، والدال تفتح وتضم- ابن عبد الله بن سفيان البجلي.\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب إثبات حوض نبيّنا ﷺ (٤/ ١٧٩٢/ حديث رقم ٢٥ / الطريق الثّاني).\nوأخرجه البخاريّ في صحيحه -كتاب الرقاق، باب في الحوض (١١/ ٤٦٥/ حديث ٦٥٨٩). =\n⦗١٤٤⦘ = فوائد الاستخراج: ذكر متن رواية مسعر بن كدام، ومسلم ساق إسنادها، وأحال بها على زائدة، عن عبد الملك بن عمير.","vol":"18","page":143},{"text":"١٠١٩٤ - حدّثنا أيوب بن سافري، والحسن العطار (^١)، والسُّلمي، وأبو أمية، قالوا: حدّثنا أحمد بن يونس (^٢)، حدّثنا زائدة، عن عبد الملك ابن عمير، قال: سمعت جُندبا يقول: \"سمعت رسول الله ﷺ يقول: \"أنا فرطُكم على الحوض\" (^٣).\n_________\n(^١) الحسن بن إسحاق العطار، وكنيته أبو علي.\n(^٢) أحمد بن يونس هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٣)، وهذا الطريق عند مسلم برقم (٢٥).","vol":"18","page":144},{"text":"١٠١٩٥ - حدّثنا مسرور بن نوح، حدّثنا محمد بن المُثنى (^١)، حدّثنا محمّد بن جعفر، عن شعبة، عن عبد الملك، ح.\nوحدثنا السُّلمي، قال: حدّثنا عبيد الله بن موسى [ح] (^٢).\nوحدثنا الصّغاني، حدّثنا يحيى بن أبي بُكير، قالا: (^٣) حدّثنا شَيبان، عن عبد الملك بن عُمير (^٤)، بإسناده، مثله (^٥)، لم يُخرجه (^٦).\n_________\n(^١) محمّد بن المثنى هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في الأصل: (قال)، والتصويب من نسخة (ل).\n(^٤) عبد الملك بن عمير هو موضع الالتقاء في هذا الطريق.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٣).\n(^٦) كلمة: (لم يخرجه) ليست في نسخة (ل)، وملحقة في نسخة (هـ)، والحديث أخرجه =\n⦗١٤٥⦘ = مسلم كما تقدّم برقم (١٠١٩٣).","vol":"18","page":144},{"text":"١٠١٩٦ - ز- حدّثنا بحر بن نصر [الخولاني] (^١)، أخبرنا ابن وهب، حدثني معاوية بن صالح (^٢)، عن عيسى بن عاصم (^٣)، عن زِر بن حُبيش (^٤)، عن أنس بن مالك، قال: صلّينا مع رسول الله ﷺ صلاة الضُّحى، فبينا هو في الصَّلاة مَدَّ يَدَه ثمّ أخَّرها، فلمَّا فرغ من الصّلاة، قلنا: يا رسول الله، صنعت في صلاتك هذه ما لم تصنع في صلاة قبلها؟ قال: \"رأيت الجنَّة عرضت علي، ورأيت فيها دالية قُطوفُها دانية، حبُّها\n⦗١٤٦⦘ كالدِّنان، فأردت أن أتناول منها، فأوحي إليها أن استأخري\" فاستأخرتْ، ثمّ عُرِضت عليَّ النّار، بيني وبينكم، فرأيتُ ظِلِّي وظِلكم، فأومأت إليكم: أن استأخِروا، فأوحي إلي أن أخرهم، فإنك أسلمت وأسلموا، وهاجرت وهاجروا، وجاهدت وجاهدوا، فلم أَرَ لي عليكم فضلًا إِلَّا بالنُّبُوّة\" (^٥).\nقال أبو عوانة: يساوي ألف حديث، وحُكي عن عُمر (^٦) ابن أبي رجاء (^٧) أنه قال: أزعجني إلى مصر هذا الحديث.\n_________\n(^١) من نسخة (ل).\n(^٢) ابن حدير -بالمهملة مصغر- أبو عمر الحضرمي.\n(^٣) الأسدي، الكوفي.\nوثقه أحمد، والنسائي، والحاكم وابن حجر.\nوقال أبو حاتم: صالح.\nانظر: الجرح والتعديل (٦/ ٢٨٣ / ترجمة ١٥٦٨)، وتهذيب الكمال (٢٢/ ٦٢٠ - ٦٢٢ / ترجمة ٤٦٣٣)، وفيه: قال أبو حاتم: صالح ثقة. وتهذيب التهذيب (٨/ ١٩٤/ ترجمة ٤٠٠)، وتقريب التهذيب (٧٦٨ / ترجمة ٥٣٣٧).\n(^٤) ابن حباشة، الأسدي، أبو مريم، الكوفي، مخضرم، ت / ٨١ هـ، وقيل بعدها.\nوثقه ابن سعد، وابن معين، والعجلي، وابن حجر.\nانظر: الطبقات الكبرى (٦/ ١٠٤، ١٠٥)، والثقات للعجلي (١٦٥/ ترجمة ٤٥٨)، والجرح والتعديل (٣/ ٦٢٢ / ترجمة ٢٨١٧)، وتقريب التهذيب (٣٣٦ / ترجمة ٢٠١٩).\n(^٥) إسناد المصنِّف صحيح.\nوالحديث أخرجه ابن خزيمة في صحيحه (٢/ ٥٠، ٥١ / حديث رقم ٨٩٢)، والآجري في الشّريعة (٣/ ١٣٦٩، ١٣٧٠/ حديث رقم ٩٤٠)، كلاهما من طريق بحر بن نصر، به، وفيه: (صلاة الصُّبح). وتحرف (معاوية بن صالح) في الشّريعة إلى: (زمعة بن صالح).\nوأخرجه الحاكم في المستدرك (٤/ ٤٥٦) من طريق نعيم بن حماد، عن عبد الله ابن وهب، به.\nوقال: هذا حديث صحيح الإسناد، ولم يخرجاه. اهـ. ووافقه الذهبي.\nوعزاه ابن حجر -في إتحاف المهرة (٢/ ١٢، ١٣/ حديث رقم ١٠٦٩) إلى مسلم، ولم أجده عند مسلم، بل لم يذكر المزي زر بن حبيش في الرواة عن أنس، في تحفة الأشراف.\n(^٦) كلمة (عمر) ساقطة من نسخة (ل).\n(^٧) لم أقف على ترجمته.","vol":"18","page":145},{"text":"١٠١٩٧ - حدّثنا ابن الجنيد، حدّثنا يحيى بن غيلان، ح.\nوحدثنا الصغاني، حدّثنا علي بن بحر بن بري القطّان، [قالا]: (^١) حدّثنا حاتم بن إسماعيل (^٢)، حدّثنا المهاجر بن مسمار، عن عامر بن سعد ابن أبي وَقَّاص، قال: كتبت إلى جابر بن سمرة، مع غلامي نافع (^٣)، أن أخبرْني بشيء سمعته (^٤) من رسول الله ﷺ، فكتب إلي: إنّي سمعته يقول: \"أنا الفَرَط على الحَوض\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) حاتم بن إسماعيل هو موضع الالتقاء.\n(^٣) استدركه ابن حجر على المزي، وقال: روى له مسلم، ولم يقع له ذكر في شيء من كتب الرجال. تهذيب التهذيب (١٠/ ٣٧٠/ ترجمة ٧٤٦).\n(^٤) في الأصل ونسخة (هـ): (سمعت)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٠)، وهذا الطريق عند مسلم برقم (٤٥).","vol":"18","page":147},{"text":"<span data-type='title' id=toc-1324>باب بيان شجاعة النّبيّ ﷺ وجوده، وأن جبريل وميكائيل ﵉ كانا (^١) يقاتلان عنه في الحرب</span>\n_________\n(^١) كلمة (كانا) ساقطة من نسخة (ل).","vol":"18","page":148},{"text":"١٠١٩٨ - حدّثنا محمّد بن إسحاق الصغاني، حدّثنا سليمان ابن داوود الهاشمي، أخبرنا إبراهيم بن سعد (^١)، عن ابن شهاب، عن عبيد الله ابن عبد الله، عن ابن عبّاس، قال: كان رسول الله ﷺ أجود الناس بالخير، وكان أجود ما يكون في رمضان حين يلقاه جبريل، وكان جبريل يلقاه كُلَّ ليلة في رمضان حتّى يعرض عليه (^٢) رسول الله ﷺ القرآن، إذا لقيه جبريل كان رسول الله ﷺ أجود بالخير من الريح المُرسلة\" (^٣).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم العبارة هكذا: (حتّى ينسلخ فيعرض عليه).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كان النبي ﷺ أجود النَّاس بالخير (٤/ ١٨٠٣ / حديث رقم ٥٠).\nوأخرجه البخاريّ في صحيحه -كتاب الصوم، باب أجود ما كان النبي ﷺ يكون في رمضان (٤/ ١١٩ / حديث رقم ١٩٠٢)، وأطرافه في (٦، ٣٢٢، ٣٥٥٤، ٤٩٩٧).","vol":"18","page":148},{"text":"١٠١٩٩ - حدّثنا إبراهيم بن محمّد بن بَرَّة، ومحمد بن عبد الله ابن مهل، والحسن بن عبد الأعلى الأبناوي البَوْسي، الصنعانيون، وحمدان ابن\n⦗١٤٩⦘ يوسف السُّلمي، قالوا: حدّثنا عبد الرزّاق (^١)، أخبرنا معمر، عن الزّهري، عن عبيد الله بن عبد الله، عن ابن عبَّاس، قال: كان رسول الله ﷺ أجود البشر، فما هو إِلَّا أن يدخل شهر رمضان؛ فيدارسه جبريل القرآن؛ فلهو أجود من الريح (^٢) \".\n_________\n(^١) عبد الرزّاق هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٨).\nفوائد الاستخراج: ذكر متن عبد الرزّاق، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم ابن سعد.","vol":"18","page":148},{"text":"١٠٢٠٠ - حدّثنا الرّبيع بن سُليمان، أخبرنا ابن وهب، أخبرنا يونس بن يزيد (^١)، عن الزّهري، حدثني عبيد الله بن عبد الله، أن عبد الله ابن عبّاس كان يقول: كان رسول الله ﷺ أجود النَّاس، وكان أجود ما يكون في رمضان، حين يلقاه جبريل، وكان جبريل يلقاه كلّ (^٢) ليلة من رمضان فيدارسه القرآن، قال: فإن رسول الله (^٣) ﷺ حين يلقاه جبريل أجود بالخير من الريح المُرسلة (^٤).\n_________\n(^١) يونس بن يزيد هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): (في كلّ)، لكن ضرب على حرف (في) في نسخة (هـ).\n(^٣) العبارة في نسخة (ل): (فلرسول الله).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٨)، وهذا الطريق عند مسلم برقم (٥٠ / الطريق الثّاني).\n⦗١٥٠⦘ = فوائد الاستخراج:\n- تقييد المهمل، وهو يونس، بأنه يونس بن يزيد.\n- ذكر متن رواية يونس بن يزيد، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد.","vol":"18","page":149},{"text":"١٠٢٠١ - حدّثنا أبو عبيد الله حماد (^١) بن الحسن الورَّاق، ويزيد ابن سنان، وإبراهيم بن مرزوق، قالوا: حدّثنا عثمان بن عمر، أخبرنا يونس ابن يزيد (^٢)، عن الزّهري، عن عبيد الله بن عبد الله، عن ابن عبّاس، قال: كان رسول الله ﷺ أجود النّاس، وأجود ما يكون في رمضان، حين يلقاه جبريل كلّ ليلة في رمضان يُدارسه القرآن، فكان رسول الله ﷺ إذا لقيه جبريل أجود من الريح المرسلة (^٣).\n_________\n(^١) فوق كلمة (حماد) في نسخة (هـ) مكتوب: (حمدان)، لكن يبدو أن في الحاشية شيء من الكلام، إِلَّا أنه لم يظهر لأن المصورة الّتي عندي لم تظهر حاشيتها والظاهر أن الصّحيح هو حماد.\n(^٢) يونس بن يزيد هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠١٩٨)، ورقم (١٠٢٠٠).","vol":"18","page":150},{"text":"١٠٢٠٢ - حدّثنا علي بن حرب، وأبو داوود الحراني، والحسن ابن عفان، قالوا: حدّثنا محمّد بن عبيد، حدثنا مسعر بن كدام (^١)، عن سعد ابن إبراهيم، عن أبيه، عن سعد، قال: رأيت عن يمين رسول الله ﷺ\n⦗١٥١⦘ وعن شماله يوم أُحُد رَجُلين (^٢)، وعليهما ثِيَابُ بَياضٍ (^٣)، لم أرهما قبلُ ولا بعد\" (^٤) (^٥).\n_________\n(^١) مسعر بن كدام هو موضع الالتقاء.\n(^٢) جاءت تسميتهما عند مسلم من رواية مسعر، وهما: جبريل وميكائل. قال ابن حجر: ولم يصب من زعم أن أحدهما، إسرافيل. الفتح (١٠/ ٢٨٣).\n(^٣) هكذا مشكولة في نسخة (ل)، وصحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في قتال جبريل وميكائيل عن النبي ﷺ يوم أحد (٤/ ١٨٠٢) / حديث رقم ٤٦).\nوأخرجه البخاريّ في صحيحه -كتاب اللباس، باب الثِّياب البيض (١٠/ ٢٨٢ / حديث رقم ٥٨٢٦)، وطرفه في (٤٠٥٤).\n(^٥) في نسخة (ل) زيادة، وعليها إشارة (لا- إلى)، وهي: (رواه أبو أسامة، ومحمد ابن بشر، عن مسعر). وهذا المعلق وصله مسلم عنهما، برقم (٤٦) من كتاب الفضائل.","vol":"18","page":150},{"text":"١٠٢٠٣ - حدّثنا الصغاني، حدّثنا سُليمان بن داوود الهاشمي، حدّثنا إبراهيم بن سعد، عن أبيه، عن جده (^١)، عن سعد بن أبي وقّاص، ح.\nوحدثنا يونس بن حبيب، حدّثنا أبو داوود، حدّثنا إبراهيم بن سعد، عن أبيه، عن جده، عن سعد بن أبي وقّاص، قال: رأيت عن يمين رسول الله ﷺ وعن يساره يوم أُحُد رَجُلين، عليهما ثيابُ\n⦗١٥٢⦘ بياض، يقاتلان عنه كأشدّ القتال، ما رأيتهما قبل ولا بعدُ. [و] (^٢) قال أبو داوود: قبل ذلك اليوم ولا بعده (^٣) (^٤).\n_________\n(^١) قوله (عن جده) ملحق من حاشية الأصل، وفي نسختي ل، وهـ: (عن أبيه، عن أبيه) مكررة، وعليهما تضبيب في نسخة (هـ): وعلى الأخيرة في نسخة (ل).\n(^٢) في نسخة (ل).\n(^٣) في الأصل (ولا بعد)، والتصويب من نسختي (ل)، (هـ).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٢)، وهذا الطريق عند مسلم برقم (٤٧).","vol":"18","page":151},{"text":"١٠٢٠٤ - حدّثنا إبراهيم بن مرزوق، حدّثنا حبّان، حدّثنا حماد ابن زيد، حدّثنا ثابت، ح.\nوحدثنا جعفر الصائغ، حدّثنا عفان، وسليمان بن حرب، قالا: حدّثنا حماد بن زيد، قال: سمعت ثابتا، ح.\nوحدثنا الربيع بن سليمان صاحب الشّافعيّ، حدّثنا يحيى بن حسان، حدّثنا حماد، حدّثنا ثابت، ح.\nوحدثنا الصغاني، حدّثنا عفان بن مسلم، وسليمان بن حرب، قالا: حدّثنا حماد بن زيد (^١)، قال: سمعتُ ثابتا يُحدث، عن أنس بن مالك، قال: كان رسول الله ﷺ أشجع النَّاس، وأحسن النَّاس، وأجود النَّاس، و(^٢) قال: فزع أهل المدينة ليلة؛ فانطلق النَّاس قبل الصوت، قال: فاستقبلهم رسول الله ﷺ قد سبقهم، وهو يقول: \"لن تراعوا\". وهو على\n⦗١٥٣⦘ فرس لأبي طلحة، عُري (^٣)، في عُنقه السَّيفُ، قال: فجعل يقولُ للناس: \"لن تُراعوا\". ثمّ قال: \"إنْ وجدناه لبحرًا\" أو (^٤) \"إنّه لبحر\" (^٥)، يعني الفرس (^٦).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء، في كلّ الطرق.\n(^٢) حرف الواو ساقطة من نسخة (ل).\n(^٣) عري -بضم العين المهملة، وسكون الراء- أي: ليس عليه سرج ولا أداة.\nقال ابن حجر: وحكى ابن التين: أنه ضبط في الحديث بكسر الراء وتشديد التحتانية. وليس في كتب اللُّغة ما يساعده. اهـ.\nالفتح (٦/ ٧٠ / ٢٨٦٦).\n(^٤) في الأصل ونسخة (هـ): (و)، والتصويب من نسخة (ل)، وصحيح مسلم.\n(^٥) يقال للفرس: (بحر) إذا كان واسع الجري، أو غزير الجري.\nانظر: الفائق (٣/ ١٧٧)، والنهاية (١/ ٩٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في شجاعة النبي ﷺ وتقدمه للحرب (٤/ ١٨٠٢/ حديث رقم ٤٨).\nوأخرجه البخاريّ في صحيحه -كتاب الجهاد، باب الحمائل وتعليق السيف بالعنق (٦/ ٩٥/ حديث رقم ٢٩٠٨)، وأطرافه في (٢٦٢٧، ٢٨٢٠، ٢٨٥٧، ٢٨٦٢، ٢٨٦٦، ٢٨٦٧، ٢٩٦٨، ٢٩٦٩، ٣٠٤٠، ٦٠٣٣، ٦٢١٢).","vol":"18","page":152},{"text":"١٠٢٠٥ - حدّثنا أبو بكر بن روزبه البصري، حدّثنا مسدّد، حدّثنا حماد بن زيد (^١)، عن ثابت، عن أنس، قال: \"كان رسول الله ﷺ من أجود النَّاس، وأشجع النَّاس، وأسمح النَّاس\".\n⦗١٥٤⦘ قال يحيى بن حسان (^٢) في حديثه: فخرجت قبل الصوت، فإذا رسول الله ﷺ وقال: بيده السيف.\nوقال جعفر (^٣) في حديث سُليمان: قال: وكان فرسا يُبطَّأ فلم يسبق بعد ذلك\" (^٤).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) روايته سبقت في الحديث السابق.\n(^٣) الصائغ، كما في الحديث السابق.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤).\nفوائد الاستخراج:\n- زيادة: (وأسمح النَّاس).\n- زيادة: (فخرجت قبل الصوت).\n- زيادة: (فلم يسبق بعد ذلك)، وفي صحيح البخاريّ نحوها، برقم (٢٨٦٧)، ورقم (٢٩٦٩).","vol":"18","page":153},{"text":"١٠٢٠٦ - حدّثنا يونس بن حبيب، حدّثنا أبو داوود، ح.\nوحدثنا أبو داوود السّجزي، حدّثنا مُسدّد، وسليمان، قالوا: حدّثنا حمّاد بن زيد (^١)، بنحوه (^٢).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤).","vol":"18","page":154},{"text":"١٠٢٠٧ - حدّثنا أحمد بن أبي رجاء، حدّثنا وكيع بن الجراح (^١)،\n⦗١٥٥⦘ حدّثنا شعبة، عن قتادة، عن أنس [بن مالك] (^٢)، قال: كان فزع (^٣) بالمدينة؛ فاستعار رسول الله ﷺ فرسًا كان لأبي طلحة، -يقال له: مندوب- فركبه، ثمّ جاء، فقال: \"ما رأينا من فزع، وإن وجدناه لبحرا\" (^٤).\n_________\n(^١) وكيع بن الجراح هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أي خوف من عدو. الفتح (٥/ ٢٤١).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤)، وهذا الطريق عند مسلم برقم (٤٩).","vol":"18","page":154},{"text":"١٠٢٠٨ - حدّثنا يُوسف بن مسلم، حدّثنا حجَّاج بن محمّد، حدثني شعبة (^١)، قال: سمعت قتادة يحدث عن أنس بن مالك، قال: كان فزع، فأُتي رسول الله ﷺ بفرس لأبي طلحة -يقال له: مندوب- فركبه، فقال رسول الله ﷺ: \"ما رأينا فزعا، وإن وجدناه لبحرا\". يعني الفرس (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤)، وهذا الطريق عند مسلم برقم (٤٩).\nفوائد الاستخراج: زيادة: (يعني الفرس).","vol":"18","page":155},{"text":"١٠٢٠٩ - حدّثنا يونس بن حبيب، حدّثنا أبو داوود، حدّثنا شعبة (^١)، عن قتادة، سمعت أنس بن مالك، قال: كان فزع بالمدينة؛\n⦗١٥٦⦘ فركب رسول الله ﷺ فرسًا لأبي طلحة -يقال له: مندوب- فقال رسول الله ﷺ: \"إن (^٢) كان من فزع، وإن وجدناه لبحرا\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) كذا في مسند أبي داوود الطيالسي -برواية يونس بن حبيب (٢٦٦ / حديث رقم ١٩٧٩)، وعند البيهقي في الكبرى (١٠/ ٢٠٠) من طريقه.\nو(إن) -مكسورة الهمزة- هي النافية. انظر الجني الداني في حروف المعاني (ص ٢٠٧ - ٢١٥).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤)، وهذا الطريق عند مسلم برقم (٤٩)، ولفظه كما في الحديث رقم (١٠٢٠٧).","vol":"18","page":155},{"text":"١٠٢١٠ - حدّثنا الصغاني، وأبو أمية، قالا: حدّثنا أبو النضر، حدّثنا شعبة (^١)، عن قتادة، قال: سمعت أنسا، بمثله (^٢).\nقال أبو عوانة: كلهم قالوا: فرس لأبي طلحة، إِلَّا غُندر فإنّه يقول (^٣): فرس لنا (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤)، وهذا الطريق عند مسلم برقم (٤٩).\n(^٣) في نسخة (ل): قال.\n(^٤) لم يورد أبو عوانة طريق غندر. وأوردها مسلم برقم (٤٩ / الطريق الثاني)، وذكر قول غندر. وكذلك البخاريّ برقم (٢٨٥٧). انظر تخريج الحديث رقم (١٠٢٠٤).\nقال العيني: لأن أنسا كان في حجر أبي طلحة؛ فمن هذه الحيثية قال أنس: لنا. والله أعلم. اهـ. عمدة القاري (١١/ ٣٩٥).\nوقوله: (قال أبو عوانة …) إلخ، ساقط من نسخة (ل).","vol":"18","page":156},{"text":"١٠٢١١ - حدّثنا يونس بن حبيب، حدّثنا أبو داوود، حدّثنا حماد ابن زيد (^١)، عن ثابت، عن أنس بنحوه مختصرا (^٢).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢٠٤).","vol":"18","page":157},{"text":"١٠٢١٢ - حدّثنا أبو بكر الجُعفي بدمشق، حدّثنا أبو أسامة، حدّثنا سفيان [الثوري] (^١)، عن محمّد بن المنكدر (^٢)، عن جابر بن عبد الله، قال: ما سئل رسولُ الله ﷺ شيئا قط، فقال: لا (^٣).\n_________\n(^١) سفيان الثّوريّ هو موضع الالتقاء، وما بين المعقوفين من نسخة (ل).\n(^٢) محمّد بن المنكدر هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ما سئل رسول الله ﷺ عن شيء قط فقال: لا (٤/ ١٨٠٥/ حديث رقم ٥٦ / الطريق الثّاني).\nوأخرجه البخاريّ في صحيحه -كتاب الأدب، باب حسن الخلق والسخاء (١٠/ ٤٥٥/ حديث رقم ٦٠٣٤).\nفوائد الاستخراج:\n- تقييد المهمل، وهو سفيان، بأنه الثوري، وانظر: تحفة الأحوذي (٢/ ٣٦١/ حديث رقم ٣٠٢٤).\n- ذكر متن رواية سفيان الثّوريّ، ومسلم ساق إسنادها وأحال بها على رواية ابن عيينة.","vol":"18","page":157},{"text":"١٠٢١٣ - حدّثنا أبو العباس الغزي، قال: حدّثنا الفريابي، ح.\n⦗١٥٨⦘ وحدثنا [حمدان] (^١) السُّلمي، حدّثنا الفريابي محمّد بن يوسف، ومحمد بن كثير (^٢)، قالا: حدّثنا سفيان الثّوريّ (^٣)، عن محمّد بن المِنكدر، عن جابر، قال: ما سئل رسول الله ﷺ عن شيء قط، فقال: لا (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) العبدي، أبو عبد الله، البصري.\n(^٣) سفيان الثّوريّ هو موضع الالتقاء.\n(^٤) تقدّم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٢١٢).","vol":"18","page":157},{"text":"١٠٢١٤ - حدّثنا أبو بكر محمّد بن إسحاق البكَّائي، حدّثنا أبو غسان النهدي، حدّثنا سُفيان بن عُيينة (^١)، عن محمّد بن المنكدر، قال: سمعت (^٢) جابر بن عبد الله قال: ما سئل النّبيّ ﷺ شيئا قط، فقال: لا (^٣).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): سمع.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٢)، وهذا الطريق عند مسلم برقم (٦٥).","vol":"18","page":158},{"text":"١٠٢١٥ - حدّثنا أبو داوود الحراني، حدّثنا علي بن المديني، حدّثنا سفيان (^١)، بمثله (^٢).\n_________\n(^١) ابن عيينة -كما بينه ابن حجر في إتحاف المهرة- هو موضع الالتقاء. انظر التعليق على الحديث رقم (١٠٢١٢).\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٢).","vol":"18","page":158},{"text":"١٠٢١٦ - حدّثنا أبو داوود الحراني، حدّثنا علي بن المديني، حدّثنا\n⦗١٥٩⦘ سفيان (^١)، قال: سمعناه من ابن المنكدر عودا وبدءا (^٢)، قال: سمعت جابر ابن عبد الله يقول: قال رسول الله ﷺ: \"لو قد جاء مال البحرين قد أعطيتك هكذا وهكذا، حتّى عدَّ ثلاثا\"، قال: فلم يقدم مال البحرين حتّى توفي رسول الله ﷺ، فأمر أبو بكر مناديا (^٣)، فنادى: من كان له عند رسول الله ﷺ عدة (^٤) أو دين، فليأتنا، فأتيته فقلت: إن رسول الله ﷺ وعدني كذا وكذا، قال: فحثا (^٥) لي ثلاثا، قال: فأتيت أبا بكر بعد\n⦗١٦٠⦘ ذلك، فسألته فلم يعطني، ثمّ أتيته فسألته فلم يعطني، ثمّ أتيته فسألته فلم يعطني، قلت: أتيتك أسأَلُكَ فلم تعطني، [ثم أتيتك أسألك فلم تعطني (^٦)] وهذه الثالثة فإمّا أن تعطيني، وإما أن تبخل علي، قال: ما منعتك من مرّة (^٧) إِلَّا وإني أريد أن أعطيك، قلت (^٨): تبخل عليَّ!، وأي داء أدوى من البخل؟!.\nفقيل (^٩) لسفيان: ذكر (^١٠) فيه ابن المنكدر -قال-: ليس فيه زكاة حتّى يحول عليه الحول. فقال: هذا إنّما جاء به إسماعيل بن مسلم (^١١)، سمعناه من\n⦗١٦١⦘ ابن المنكدر عودا وبدءا، ما فيه إِلَّا ما أخبرتك (^١٢).\n_________\n(^١) ابن عيينة -كما في صحيح مسلم وفي الفتح (٦/ ٢٤٢) - هو موضع الالتقاء.\n(^٢) (عودًا وبدءً): أي أولا وآخرا. كذا عزاه في مجمع بحار الأنوار إلى شرح جامع الأصول (٣/ ٦٩٦).\nوفي النهاية (٣/ ٣١٦): (إن الله يحب الرَّجل القوي، المبدئ المعيد على الفرس): أي: الّذي أبدا في الغزو وأعاد، فغزا مرّة بعد مرّة، وجرب الأمر طورا بعد طور. اهـ.\nوعليه فيكون المعنى: سمعه مرّة بعدة مرّة، والله أعلم.\n(^٣) قال ابن حجر: لم أقف على اسمه، ويحتمل أن يكون بلالا. الفتح (٦/ ٢٤٢).\n(^٤) العدة: الوعد، والهاء عوض من الواو. لسان العرب (٦/ ٤٨٧١).\n(^٥) قال ابن حجر: (فحثى لي حثية) مع قوله في الرِّواية الأخرى (وجعل سفيان يحثو بكفيه) يقتضي أن (الحثية) ما يؤخذ باليدين جميعا، والذي قاله أهل اللُّغة: أن الحثية ما يملأ الكف، و(الحفنة) ما يملأ الكفين، نعم ذكر أبو عبيد الهروي: أن (الحثية والحفنة) بمعنى واحد. وهذا الحديث شاهد لذلك. الفتح (٦/ ٢٤٢).\n(^٦) من نسختي (ل)، (هـ)، وعليها في نسخة (هـ) كلمة: سقط وإشارة (لا- إلى)، كلمة (فلم تعطني) في هذه الزيادة ساقطة من نسخة (ل).\n(^٧) في الأصل: (هذه) وعليها ضبة، وفي حاشيتها: (لعلّه: مره)، التصويب من نسخة (ل).\n(^٨) كلمة (قلت) وما بعدها هو من كلام أبي بكر الصديق، كما جاء صريحا عند أحمد (٣/ ٣٠٧، ٣٠٨)، والبخاري (برقم ٤٣٨٣).\n(^٩) في نسخة (ل): قيل ولم يتبين لي من هو القائل.\n(^١٠) في نسخة (ل): فذكر.\n(^١١) المكي، أبو إسحاق، مولى حدير من الأزد، كان من البصرة، ثمّ سكن مكّة.\nضعيف، وروايته لم أقف على من أخرجها.\nوأمّا زيادة: (ليس فيه زكاة …) فقد رواها أحمد في مسنده (٣/ ٣١٠)، عن نصر ابن باب، عن حجاج، عن أبي الزبير، عن جابر. =\n⦗١٦١⦘ = ورواها أبو يعلى (٣/ ٤٥٩ - ٤٦٠/ حديث رقم ١٩٦١)، عن زكريا بن يحيى، عن هشيم، عن خالد، قال: حدّثنا بعض أشياخنا، عن جابر.\nوالإسنادان ضعيفان.\n(^١٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ما سئل رسول الله ﷺ شيئا قط فقال: لا (٤/ ١٨٠٦/ حديث رقم ٦٠) بنحوه إلى قوله: (فحثا لي)، وما بعدها لم يخرجه.\nوأخرجه البخاريّ في صحيحه -كتاب فرض الخمس، باب: ومن الدّليل على أن الخمس لنوائب المسلمين (٦/ ٢٣٧، ٢٣٨ / حديث رقم ٣١٣٧) إلى قوله: (وأي داء أدوى من البخل)، وما بعدهما لم يذكره. وأطرافه في (٢٢٩٦، ٢٥٩٨، ٢٦٨٣، ٣١٦٤، ٤٣٨٣).","vol":"18","page":158},{"text":"١٠٢١٧ - حدّثنا أبو داوود الحراني، حدّثنا علي بن المديني، حدّثنا سفيان (^١)، حدّثنا ابن المنكدر، قال: سمعت جابر بن عبد الله، [ح] (^٢)، [قال] (^٣) وحدثنا عمرو، سمع محمّد بن علي، يخبر عن جابر بن عبد الله، قال: قال رسول الله ﷺ: \"لو قد جاء مال البحرين، لقد أعطيتك هكذا، وهكذا، وهكذا\"، قال: فلم يجيء مال البحرين، حتّى قُبض رسول الله ﷺ، فلمَّا جاء مالُ البحرين أمر أبو بكر مناديا: من كان له عند\n⦗١٦٢⦘ رسول الله ﷺ دين أو عدة فليأتنا، فأتيته -قال سفيان مرّة أخرى: فجئته- فقلت: إن رسول الله ﷺ قال لي كذا وكذا، قال: فحثا لي ثلاثا. قال سفيان: هكذا قال لنا ابن المنكدر: فحثا لي ثلاثا. قال عمرو، عن محمّد ابن علي، عن جابر، فحثا لي حثية، فقال: عدها، فعددتها، فإذا هي خمسمئة، فقال: خُذ مثليها (^٤).\n_________\n(^١) ابن عيينة -كما تقدّم- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل)، والقائل هو سفيان بن عيينة، وعمرو بن دينار، كما في الصحيحين.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٦).\nفوائد الاستخراج: صنيع المصنِّف في الحديث التالي، يدلُّ على أن لفظ هذا الحديث لعمرو بن دينار، وهذه فائدة استخراجية؛ فإن مسلما ساقه من عدة طرق عن سفيان، وذكر أن اللّفظ لابن أبي عمر العدني، وساقه كما ساقه المصنِّف.","vol":"18","page":161},{"text":"١٠٢١٨ - حدّثنا [أبو يحيى] (^١) ابن أبي مسرّة، حدثنا الحُميدي، حدثنا سفيان (^٢)، قال: سمعت محمّد بن المنكدر، أنه سمع جابر بن عبد الله يقول -مثل حديث عمرو، عن محمّد بن علي، عن جابر-: قال رسول الله ﷺ: \"لو جاءنا مالُ من البحرين\"، إِلَّا أنه قال: فحثا لي ثلاثا. وذكر الحديث (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن عيينة -كما في صحيح مسلم- هو موضع الالتقاء.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٦).","vol":"18","page":162},{"text":"١٠٢١٩ - حدّثنا أحمد بن عصام الأصبهاني من كتابه، ومحمد ابن\n⦗١٦٣⦘ سنان البصري أبو يزيد (^١)، قالا: حدّثنا أبو عاصم، حدّثنا ابن جريج (^٢)، أخبرني عمرو بن دينار، عن محمّد بن علي، عن جابر.\n⦗١٦٤⦘ وأخبرني (^٣) محمّد بن المنكدر، عن جابر بن عبد الله، قال: لما مات النّبيّ ﷺ جاء أبا بكر مال من قبل العلاء بن الحضرمي، قال: فقال أبو بكر: من كان له على رسول الله ﷺ دين، أو كان له قبله عدة، فليأتنا، قال: فقلت: وعدني رسول الله ﷺ أن يعطيني هكذا، وهكذا، وهكذا، وبسط يديه، قال: فأعطاني خمسمئة، وخمسمئة (^٤). و(^٥) اللّفظ لأحمد بن عصام.\n_________\n(^١) هكذا (أبو يزيد) في الأصل ونسختي (ل)، (هـ)، وكنيته في مصادر ترجمته -الّتي وقفت عليها- هي: (أبو بكر)، أو (أبو الحسن).\nوكذلك في مصادر ترجمته أنه (أخو يزيد بن سنان)، وأيضا اسم جده: (يزيد)، فلعلّ الّذي حصل هنا هو تحريف من (أخو يزيد)، أو من (ابن يزيد)، والله أعلم.\nوهو مولى عثمان بن عفان، نزيل بغداد، بصري، ت / ٢٧١ هـ.\nرماه أبو داوود، وابن خراش بالكذب، وقال ابن خراش في موضع آخر: ليس عندي بثقة. وقال ابن أبي حاتم: كتب عنه أبي بالبصرة، وكان مستورا في ذلك الوقت، وأتيته أنا ببغداد، وسألت عنه عبد الرّحمن بن خراش؟ فقال: هو كذاب؛ روى حديث (والان) عن روح بن عبادة، فذهب حديثه. اهـ.\nوقال ابن حجر: ضعيف.\nوذكره ابن حبّان في الثقات.\nوقال مسلمة: ثقة.\nوقال الدارقطني: لا بأس به.\nوقال ابن حجر -أيضًا-: إن كان عمدة من كذبه، كونه ادعى سماع هذا الحديث من ابن عبادة، فهو جرح لين؛ لعلّه استحاز روايته عنه بالوجادة. اهـ.\nانظر: الجرح والتعديل (٧/ ٢٧٩ / ترجمة ١٥١٧)، والثقات (٩/ ١٣٣)، وتأريخ بغداد (٥/ ٣٤٣ - ٣٤٦ / ترجمة ٢٨٦٠)، والميزان (٣/ ٥٧٥/ ترجمة ٧٦٥١)، وتهذيب التهذيب (٩/ ١٨٣/ ترجمة ٣٢٥).\n(^٢) ابن جريج هو موضع الالتقاء.\n(^٣) القائل هو ابن جريج.\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٦)، وهذا الطريق عند مسلم برقم (٦١).\nفوائد الاستخراج: ذكر متن رواية ابن جريج، ومسلم ذكر طرفها، وأحال بالباقي على رواية سفيان بن عيينة.\n(^٥) حرف الواو ساقط من نسخة (ل).","vol":"18","page":162},{"text":"١٠٢٢٠ - حدّثنا [أبو يحيى] (^١) ابن أبي مسرة، حدّثنا الحُميدي، حدّثنا سُفيان بن عُيينة (^٢)، عن عمرو، عن محمّد بن علي، عن جابر، قال: قال رسول الله ﷺ: \"لو قد جاءنا (^٣) مالُ البحرين، أُعطيك (^٤) هكذا\n⦗١٦٥⦘ وهكذا، وهكذا\". وقال بيديه (^٥) جميعا، فقبض النبي ﷺ قبل أن يجيء مالُ البحرين، فقدم على أبي بكر بعده، فأمر مناديا فنادى: من كانت له على النّبيّ ﷺ عدة أو دين فليأت؛ فقمت، فقلت: إن النّبيّ ﷺ قال: \"لو قد جاءنا مالُ البحرين أعطيتُك هكذا، وهكذا، وهكذا\"، فحثا أبو بكر مرّة، ثم قال: عدها؛ فعددتها، فإذا هي خمسمئة، فقال: خُذ مثليها (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) في نسخة (ل): (جاء).\n(^٤) في نسخة (ل): (أعطيتك).\n(^٥) في الأصل ونسخة (هـ): (بيده). والتصويب من نسخة (ل).\n(^٦) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٦).","vol":"18","page":164},{"text":"١٠٢٢١ - حدّثنا أبو بكر بن أبي عتّاب البصري المُعلّم (^١)، حدّثنا أبو كامل الجحدري الفضيل بن الحُسين، حدّثنا إسماعيل بن عُلية، أخبرنا روح بن القاسم، عن محمّد بن المُنكدر (^٢)، عن جابر، قال: كان رسول الله ﷺ قد قال لي: \"لو جاءنا مال من البحرين، أعطيتك هكذا، وهكذا، وهكذا\". فلما قبض رسول الله ﷺ وجاء مال من البحرين؟ قال أبو بكر: من كانت له عند رسول الله ﷺ عدة فليأتني (^٣)؛ فأتيته فقلت:\n⦗١٦٦⦘ إن رسول الله ﷺ قد كان قال لي: \"لو جاءنا مال من البحرين، قد أعطيتك هكذا، وهكذا، وهكذا\"، قال لي: احثُ، فحثيت، قال لي: عُدها؛ فعددتها فإذا هي خمسمئة، قال: فأعطاني ألفا وخمسمئة (^٤).\n_________\n(^١) لم أقف على ترجمته، وهو غير (أبي بكر محمّد بن أبي عتاب الأعين البغدادي)، المترجم في تهذيب الكمال وغيره؛ لأن هذا الأخير مات سنة ٢٤٠ هـ، وأبو عوانة ولد بعد (٢٣٠ هـ). ثمّ إنّه لم يوصف بالمعلم. والله أعلم.\n(^٢) محمّد بن المنكدر هو موضع الالتقاء.\n(^٣) في الأصل: (فليأتيني)، والتصويب من نسخة (ل).\n(^٤) تقدّم تخريجه، انظر الحديث رقم (١٠٢١٦).","vol":"18","page":165},{"text":"١٠٢٢٢ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس، قال: قال ابن شهاب: حدثني سعيد بن المسيَّب، أنَّ صفوان بن أميّة قال: والله لقد أعطاني رسول الله ﷺ ما أعطاني وإنه لأبغض النَّاس إلي، فما برح يعطيني حتَّى إنَّه لأحبُّ النَّاس إلي. وأعطى حكيم بن حزام يومئذ -وحكيم يسأله- مئة من البعير (^٢)، ثمّ مئة، ثمّ مئة، ثمّ قال رسول الله ﷺ لحكيم بن حزام: \"إن هذا المال خضرة حلوة، فمن أخذه (^٣) بسخاوة نفسه (^٤) بُورك فيه، ومن أخذه بإشراف نفس، لم يبارك له فيه، وكان كالذي يأكل ولا يشبع،\n⦗١٦٧⦘ واليدُ العُليا خير من اليد السُّفلى\". قال حكيم: يا رسول الله، والذي بعثك بالحق لا أرزأ (^٥) أحدا بعدك، وكان حكيم لا يأخذ من أحد من الخُلفاء مالا، وإن ابتدأه، ولا يأخذ الديوان مع المسلمين، فقال عمر: يا معشر المسلمين، إنِّي أشهدكم على حكيم بن حزام، إنِّي أدعوه إلى قسم الله الّذي قسم له، فأبى أن يأخذه، وإني بريء إلى الله ﷿ من الّذي لحكيم، فقال حكيم: فوالله لا أرزأ أحدا بعد رسول الله ﷺ، حتّى ألقاه. وأعطى رسول الله ﷺ يومئذ رجالا من قريش (^٦) مئة من الإبل، وأعطى الأقرع بن حابس التميمي مئة من الإبل، وأعطى عيينة بن حصن مئة من الإبل، ثمّ قفل رسول الله ﷺ إلى المدينة، حتّى إذا قدمها أمر أبا بكر على الحجِّ (^٧).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) في نسخة (ل): النعم.\n(^٣) في الأصل ونسخة (هـ): (أخذ)، والذي أثبته من نسخة (ل).\n(^٤) بسخاوة نفس: أي بغير شر ولا إلحاح، أي: بغير سؤال، وهذا بالنسبة للآخذ، ويحتمل أن يكون بالنسبة للمعطي، أي: بسخاوة نفس المعطي، أي: انشراحه كما يعطيه. الفتح (٣/ ٣٣٦).\n(^٥) أرزَأ -بفتح الهمزة، وإسكان الراء، وفتح الزاي، بعدها همزة- أي: لا أنقص ماله بالطلب منه. الفتح (٣/ ٣٣٦)، وانظر النهاية (٢/ ٢١٨).\n(^٦) هم: أبو سفيان بن حرب، وسهيل بن عمرو، وحويطب بن عبد العزى، وحكيم بن حزام، وأبو السنابل بن بعكك، وصفوان بن أمية، وعبد الرّحمن ابن يربوء. انظر الفتح (٨/ ٤٨).\n(^٧) هكذا جمع المصنِّف هذه الأخبار، من رواية الزهري، في سياق واحد، وفرقها مسلم: فأخرج خبر صفوان في كتاب الفضائل، باب ما سئل رسول الله ﷺ شيئا قط فقال: لا (٤/ ١٨٠٦/ حديث رقم ٥٩) من طريق ابن وهب، عن يونس به.\nوأخرج حديث حكيم بن حزام في كتاب الزكاة، باب بيان أن أفضل الصَّدقة =\n⦗١٦٨⦘ = صدقة الصّحيح الشحيح (٢/ ٧١٧/ حديث رقم ٩٦) إلى قوله: \"خير من اليد السفلى\"، من طريق سفيان، عن الزّهريّ، عن عروة بن الزبير، وسعيد بن المسيَّب، جميعا عن حكيم بن حزام.\nوأخرجه البخاريّ في صحيحه -كتاب الزكاة، باب الاستعطاف عن المسألة (٣/ ٣٣٥ /حديث رقم ١٤٧٢) من طريق عبد الله بن وهب، عن يونس به، بتمامه، وأطرافه في (٢٧٥٠، ٣١٤٣، ٦٤٤١).\nوحديث إعطاء النبي ﷺ لرجال من قريش، المئة من الإبل، أخرجه مسلم في صحيحه -كتاب الزكاة، باب إعطاء المؤلَّفة قلوبهم على الإسلام (٢/ ٧٣٣ /حديث رقم ١٣٢) من طريق ابن وهب، عن يونس، عن الزّهريّ، عن أنس بن مالك.\nوأخرجه البخاريّ في صحيحه -كتاب المغازي، باب غزوة الطائف (٨/ ٥٢ / حديث رقم ٤٣٣١) من طريق معمر، عن الزّهريّ، عن أنس بن مالك.\nوأمّا حديث تأمير أبي بكر على الحجِّ، فأخرجه مسلم في صحيحه -كتاب الحجِّ، باب لا يحج البيت مشرك (٢/ ٩٨٢ /حديث رقم ٤٣٥) من طريق ابن وهب، عن يونس، عن الزّهريّ، عن حميد بن عبد الرّحمن بن عوف، عن أبي هريرة.\nوأخرجه البخاريّ في صحيحه -كتاب الحجِّ، باب لا يطوف بالبيت عريان … (٣/ ٤٨٣ /حديث رقم ١٦٢٢)، وأطرافه في: (٣٦٩، ٤٣٦٣، ٤٦٥٥، ٤٦٥٦، ٤٦٠٧).","vol":"18","page":166},{"text":"١٠٢٢٣ - حدّثنا أبو إسماعيل التّرمذيّ، حدّثنا محمّد بن عبد الله الأنصاري (^١)، قال: حدثني حُميد الطويل (^٢)، عن موسى بن أنس، عن\n⦗١٦٩⦘ أنس بن مالك، قال: ما سئل النّبيّ ﷺ على الإسلام شيئا إِلَّا أعطى، وأتاه رجل فسأله، فأمر له بغنم بين جبلين؛ فرجع إلى قومه، فقال: يا قوم، أسلموا؛ فإن محمدًا يعطي عطية لا يخشى الفاقة (^٣).\n_________\n(^١) أبو عبد الله القاضي.\n(^٢) حميد الطويل هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب ما سئل رسول الله ﷺ على الإسلام شيئا قط فقال: لا (٤/ ١٨٠٦/ حديث رقم ٥٧).\nفوائد الاستخراج: تقييد المهمل، وهو حميد، بأنه الطويل.","vol":"18","page":168},{"text":"١٠٢٢٤ - حدّثنا محمّد بن إسحاق الصغاني، حدّثنا يحيى ابن معين، حدّثنا ابن أبي عدي، عن حُميد الطويل (^١)، عن موسى بن أنس، عن أبيه: أن رسول الله ﷺ (^٢) كان لا يسأل شيئا على الإسلام إِلَّا أعطاه، قال: فجاءه رجل، فسأله، فأمر له بشاء (^٣) كثير (^٤) بين جبلين، من شاء الصَّدقة، فرجع إلى قومه؛ فقال: أي قوم، أسلموا؛ فإن محمدا يعطي عطاء لا يخشى الفاقة\" (^٥).\n_________\n(^١) حميد الطويل هو موضع الالتقاء.\n(^٢) حرف الواو ليس في نسخة (ل).\n(^٣) الشاء جمع شاة. مختار الصحاح (ص ٣٥٢).\n(^٤) في الأصل ونسخة (هـ): (كثيرا)، والتصويب من نسخة (ل).\n(^٥) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٣).","vol":"18","page":169},{"text":"١٠٢٢٥ - حدّثنا الصغاني، حدّثنا عفان بن مسلم، حدّثنا حماد ابن\n⦗١٧٠⦘ سلمة (^١)، عن ثابت، عن أنس بن مالك، أن رجلًا سأل رسول الله ﷺ فأعطاه عطاء ما أخاف، أو يخاف الفاقة، وإن كان (^٢) الرَّجل ليجيء النّبيّ ﷺ ما يريد إِلَّا الدُّنيا، فما يمسي حتّى يكون دينه أحب إليه، أو أعزَّ عليه من الدنيا بما فيها (^٣).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) كلمة (كان) ساقطة من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٣)، وهذا الطريق عند مسلم برقم (٥٨).","vol":"18","page":169},{"text":"١٠٢٢٦ - حدّثنا الربيع بن سُليمان، حدّثنا أسد بن موسى، حدّثنا حمَّاد بن سلمة (^١)، عن ثابت، عن أنس أبن مالكًا (^٢)، أن رجلًا سأل رسول الله ﷺ، فأعطاه غنمًا بين جبلين، فأتى قومه، فقال: يا قوم، أسلموا؛ فإن محمدا يعطي عطاء رجل ما يخاف فاقة، قال: وكان الرَّجل يُسلم ما يريدُ إِلَّا الدُّنيا، فما يُمسي حتّى يكون دينه أعزَّ عليه من الدُّنيا وما فيها (^٣).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٣)، وهذا الطريق عند مسلم برقم (٥٨).","vol":"18","page":170},{"text":"١٠٢٢٧ - حدّثنا محمّد بن حيويه، حدّثنا حجاج بن منهال، قال: حدّثنا حماد بن سلمة (^١)، أخبرنا ثابت، عن أنس بن مالك، أن رجلا سأل\n⦗١٧١⦘ النّبيّ ﷺ، فأعطاه غنمًا بين جبلين، فأتى قومه؛ فقال: يا قوم أسلموا؛ فوالله إن محمدا يُعطي عطاء رجل ما يخاف الفاقة. وإن [كان] (^٢) الرّجل ليجيءُ إلى النّبيّ ﷺ ما يريد إِلَّا دنيا يُصيبها، فما يمسي حتّى يكون دينه أحبَّ إليه من الدنيا وما فيها (^٣).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) من نسخة (ل) وصحيح مسلم.\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٣)، وهذا الطريق عند مسلم برقم (٥٨).","vol":"18","page":170},{"text":"<span data-type='title' id=toc-1325>بيان حسن خلق رسول الله ﷺ، واحتماله من خدمه، ولين جانبه لهم</span>","vol":"18","page":172},{"text":"١٠٢٢٨ - حدّثنا الصغاني، حدّثنا سليمان بن حرب، حدّثنا حماد ابن زيد (^١)، حدّثنا ثابت، عن أنس بن مالك، قال: خدمت رسول الله ﷺ عشرا، فما قال لي: أف (^٢) قط، ولا [قال لي] (^٣) لشيء فعلته لم فعلت (^٤) كذا وكذا؟ ولا قال (^٥) لشيء لم أفعله: ألا كُنت فعلتَ كذا وكذا (^٦).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم: (أفا). وذكر ابن حجر: أن الّذي عند مسلم بالنصب والتّنوين، وفيها لغات كثيرة، أوصلها القاضي عياض وغيره إلى عشر، وأوصلها أبو الحسن الرماني إلى تسع وثلاثين، وزاد ابن عطية واحدة، فأكملها أربعين، وذكر ابن حجر: أنها تصل إلى خمس وسبعين، إذا استعملنا القياس في اللُّغة.\nوهي صوت إذا صوت به الإنسان علم أنه متضجر أو متكره.\nانظر: النهاية لابن الأثير (١/ ٥٥)، وشرح النووي (١٥/ ٦٩، ٧٠)، وفتح الباري (١٠/ ٤٦٠).\n(^٣) من نسخة (ل) وصحيح مسلم.\n(^٤) في الأصل ونسخة (هـ): (فعلته)، والتصويب من نسخة (ل)، وصحيح مسلم.\n(^٥) كلمة (قال) ساقطة من نسخة (ل).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كان رسول الله ﷺ أحسن النَّاس =\n⦗١٧٣⦘ = خلقا (٤/ ١٨٠٤/ حديث رقم ٥١).\nوأخرجه البخاريّ في صحيحه -كتاب الأدب، باب حسن الخلق والسخاء (١٠/ ٤٥٦/ حديث رقم ٦٠٣٨)، طرفاه في (٢٧٦٨، ٦٩١١).","vol":"18","page":172},{"text":"١٠٢٢٩ - حدّثنا عَمَّار بن رجاء، حدثنا يزيد بن هارون، أخبرنا سلام بن مسكين (^١)، حدّثنا ثابت، عن أنس بن مالك، قال: خدمتُ النّبيّ ﷺ عشر سنين، فما قال لي: أف قط، ولا قال لي: لم صنعت كذا وكذا؟ أو (^٢) لِمَ لَمْ تصنع كذا وكذا (^٣) (^٤)؟.\n_________\n(^١) سلام بن مسكين هو موضع الالتقاء. وهو مشكول هكذا في مصادر ترجمته، وقال أبو داوود: (سلام) لقب، واسمه: سليمان.\nانظر: تهذيب الكمال (١٢/ ٢٩٥/ ترجمة ٢٦٦٢)، ونزهة الألباب (١/ ٣٧١/ ترجمة ١٥٢٢).\n(^٢) في نسخة (ل): (و).\n(^٣) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٨)، وهذا الطريق عند مسلم برقم (٥١ / الطريق الثّاني).\nفوائد الاستخراج: ذكر متن رواية سلام بن مسكين، ومسلم ساق إسنادها وأحال بها على رواية حماد بن زيد.\n(^٤) في نسختي ل، وهـ زيادة، وعليها إشارة (لا- إلى)، وهي: (عند إسماعيل بن علية، عن عبد العزيز بن صهيب، عن أنس، قال: [لما] قدم رسول الله ﷺ المدينة، أخذ أبو طلحة بيدي، فانطلق بي إلى رسول الله ﷺ، فقال: يا رسول الله، إن أنسا غلام كيس؛ فليخدمك، قال: فخدمته في الحضر والسفر، فما قال لشيء صنعته: لم =\n⦗١٧٤⦘ = صنعت هذا هكذا؟ ولا لشيء لم أصنعه: ألَّا صنعته هذا هكذا. رواه أحمد بن سهل، عن مؤمل بن هشام، عن إسماعيل). انتهت الزيادة. وما بين المعقوفتين أثبته من صحيح مسلم، ومكانه ضبة في نسخة (ل)، وكذلك كلمة: (ألَّا صنعته) في آخرها ضبة في نسخة (ل)، ولعلّها إشارة إلى أن الصواب: (ألا صنعت) بدون الهاء.\nوأحمد بن سهل لم أقف على من أخرج روايته هذه، وهو من شيوخ أبي عوانة، وانظر الحديث التالي؛ فهو من طريق إسماعيل بن عياش، وقد أخرج مسلم الحديث من طريقه.","vol":"18","page":173},{"text":"١٠٢٣٠ - حدّثنا أبو يحيى بن أبي مسرة، حدّثنا أبي، حدّثنا هشام ابن سليمان، عن ابن جُريج، قال: أخبرني إسماعيل -يعني ابن علية (^١) - عن عبد العزيز بن صهيب -مولى أنس- عن أنس بن مالك، قال: خدمتُ النّبيّ ﷺ عشر سنين، فما قال لي في شيء فعلته: لم فعلته؟ ولا في شيء لم أفعله: لم لم تفعله؟. (^٢)\nزاد معمر: ما سبني سبة قط (^٣).\n_________\n(^١) إسماعيل بن علية هو موضع الالتقاء.\n(^٢) تقدّم تخريجه، انظر الحديث رقم (١٠٢٢٨)، وهذا الطريق عند مسلم برقم (٥٢).\nفوائد الاستخراج:\n- ذكر إسماعيل بن علية بشهرته، ومسلم ذكر اسمه واسم أبيه (إسماعيل ابن إبراهيم).\n- تقييد المهمل، وهو عبد العزيز، بأنه ابن صهيب.\n(^٣) هذا المعلق وصله عبد الرزّاق في مصنفه (٩/ ٤٤٣ /حديث رقم ١٧٩٤٦) عن معمر، =\n⦗١٧٥⦘ = عن ثابت، عن أنس قال: \"خدمت رسول الله ﷺ عشر سنين، لا والله ما سبني سبة قط، ولا قال لي: أف قط، … \".\nورواية معمر لم يخرجها البخاري ولا مسلم، ولم يسق أبو عوانة إسنادها في هذا الباب.","vol":"18","page":174},{"text":"١٠٢٣١ - حدثنا سعدان بن يزيد بسر من رأى، حدثنا إسحاق ابن يوسف الأزرق، حدثنا زكريا بن أبي زائدة (^١)، حدثنا سعيد بن أبي بُردة، عن أنس بن مالك، قال: خدمتُ رسول الله ﷺ تسعَ سنين (^٢)، فما أعلمه قال لي قط: لم فعلتَ كذا وكذا؟ ولا عاب علي شيئا (^٣) قطُّ (^٤).\n_________\n(^١) زكريا بن أبي زائدة هو موضع الالتقاء.\n(^٢) قال النووي: قوله: (تسع سنين) وفي أكثر الروايات: (عشر سنين)، فمعناه: أنها تسع سنين وأشهر؛ فإن النبي ﷺ أقام بالمدينة عشر سنين تحديدا، لا تزيد ولا تنقم، وخدمة أنس في أثناء السنة الأولى، ففي رواية (التسع) لم يحسب الكسر، بل اعتبر السنين الكوامل، وفي رواية (العشر) حسبها سنة كاملة، وكلاهما صحيح.\nشرح النووي (١٥/ ٧١)، وانظر الفتح (١٠/ ٤٥٩، ٤٦٠).\n(^٣) في الأصل ونسختي: ل، هـ: (شيء)، والصواب ما أثبته.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٢٨)، وهذا الطريق عند مسلم برقم (٥٣).\nفوائد الاستخراج: تقييد المهمل، وهو زكريا، بانه ابن أبي زائدة.","vol":"18","page":175},{"text":"١٠٢٣٢ - حدثنا الحسن بن سلام السواق بغدادي، ومحمد ابن نصر بن الحجَّاج المروزي (^١) بمرو\n⦗١٧٦⦘[على الرزيق] (^٢)، والصغاني، قالوا: حدثنا عفان بن مسلم، حدثنا عبد الوارث (^٣)، حدثنا أبو التيَّاح، حدثنا أنس ابن مالك، قال: كان رسول الله ﷺ أحسن النَّاس خُلُقًا (^٤).\n_________\n(^١) أبو عبد الله، ت / ٢٩٤ هـ. =\n⦗١٧٦⦘ = قال ابن حبان: كان أحد أئمة الدنيا، ممن جمع وصنف، وكان أعلم أهل زمانه بالاختلاف، وأكثرهم صيانة في العلم.\nوقال الحاكم: إمام عصره -بلا مدافعة- في الحديث.\nوقال الذهبي: الإمام، شيخ الإسلام، الحافظ.\nوقال ابن حجر: ثقة، حافظ، إمام، جبل.\nانظر: الثقات (٣/ ١٥٣، ١٥٤)، وتأريخ بغداد (٣/ ٣١٥ - ٣١٨)، والسير (١٤/ ٣٣ - ٣٤/ ترجمة ١٣)، وتقريب التهذيب (٩٠٢ /ترجمة ٦٣٩٢) تمييز.\n(^٢) زيادة من نسخة (ل)، و(الرزيق) -بفتح الراء، وسكون التحتانية، ثم قاف- هو نهر بمرو، عليه قبر بريدة الأسلمي صاحب رسول الله ﷺ.\nانظر: الأنساب (٣/ ٦٠)، ومعجم البلدان (٣/ ٤٨).\n(^٣) عبد الوارث هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٢٨)، وهذا الطريق عند مسلم برقم (٥٥).","vol":"18","page":175},{"text":"١٠٢٣٣ - حدثنا إبراهيم بن مرزوق أبو إسحاق البصري، حدثنا عُمر بن يونس (^١)، حدثنا عكرمة بن عمَّار، حدثنا إسحاق بن عبد الله ابن أبي طلحة، قال: قال أنس: كان رسول الله ﷺ من أحسن الناس خُلقا،\n⦗١٧٧⦘ فأرسلني يوما في حاجة له، فقلت: والله لا أذهب، وفي نفسي أن أذهب لما أمرني به نبي الله ﷺ، فخرجتُ حتى أمر على صبيان وهم يلعبون في السُّوق، فإذا رسول الله ﷺ قد قبض بقفاي من ورائي، فنظرت إليه وهو يضحك، فقال: \"يا أنس، أذهبت حيث أمرتك\"؟ قلت: أنا أذهب يا رسول الله، قال أنس: والله لقد خدمته تسع سنين، فما (^٢) علمتُ قال لشيء صنعتُه: لم فعلت كذا وكذا؟ ولا لشيء تركته: هلا فعلت كذا وكذا (^٣).\n_________\n(^١) عمر بن يونس هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): ما.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٢٨)، وهذا الطريق عند مسلم برقم (٥٤)، وقصة إرسال النبي ﷺ أنسا، ليست عند البخاري.","vol":"18","page":176},{"text":"<span data-type='title' id=toc-1326>بيان شده حياء رسول الله ﷺ ورحمته بالصبيان، والدليل على أن تقبيل الرجل ولده من الرحمة، وأن النبي ﷺ كان إذا كره من الناس شيئا يحتمله، وتعرف كراهيته لذلك بتغيير وجهه</span>","vol":"18","page":178},{"text":"١٠٢٣٤ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن قتادة قال: سمعت عبد الله بن عُتبة، أو أبي عتبة (^٢) -الشكُّ من أبي عوانة- عن أبي سعيد الخدري، قال: كان رسول الله ﷺ أشد حياء من العَذراء (^٣) في خدرها (^٤)، وكان إذا كره شيئا عرفناه في وجهه (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) الذي في الصحيحين، وفي مصادر ترجمته، هو: عبد الله بن أبي عتبة. وصرح البخاري بذلك في صحيحه، فقال: هو عبد الله بن أبي عُتبة.\nوقال في التاريخ الكبير (٥/ ١٥٨/ ترجمة ٤٨٧): عبد الله بن أبي عتبة …، وقال بعضهم: عبد الله بن عتبة، والأول أصح. اهـ.\n(^٣) هي الجارية التي لم يمسها رجل، والعذرة: ما للبكر من الالتحام قبل الافتضاض.\nالمجموع المغيث (٢/ ٤١٤).\n(^٤) قال الأصمعي: الخدر: ناحية البيت يقطع للستر، فتكون فيه الجارية البكر.\nغريب الحديث للحربي (٢/ ٦٧٤).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كثرة حيائه ﷺ (٤/ ١٨٠٩، ١٨١٠، حديث رقم ٦٧). =\n⦗١٧٩⦘ = وأخرجه البخاري في صحيحه -كتاب الأدب، باب من لم يواجه الناس بالعتاب (١٠/ ٥١٣/ حديث رقم ٦١٠٢)، وأطرافه في: (٣٥٦٢، ٦١١٩).","vol":"18","page":178},{"text":"١٠٢٣٥ - حدثنا أبو قلابة، حدثنا علي بن الجَعد، حدثنا شُعبة (^١)، عن قتادة، قال: سمعت عبد الله، عن أبي سعيد الخُدري، قال: كان النبي ﷺ. بمثله (^٢) (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٤).\n(^٣) في نسختي (ل)، (ص)، زيادة وعليها إشارة (لا- إلى) وهي: (عند عبد الرحمن ابن مهدي، عن شعبة، عن قتادة، قال: سمعت عبد الله بن عتبة، بمثله).","vol":"18","page":179},{"text":"١٠٢٣٦ - حدثنا إبراهيم بن مسعود الهمداني [¬*]، والحسن ابن علي بن عفان [العامري] (^١)، قالا: حدثنا عبد الله بن نُمير (^٢)، عن الأعمش، عن شَقيق، عن مسروق، قال: سمعت عبد الله بن عمرو يقول: إن رسول الله ﷺ لم يكن فاحشا ولا مُتفحِّشًا، وكان يقول: \"إن خياركم أحسنكم أخلاقا\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الله بن نمير هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كثرة حيائه ﷺ (٤/ ١٨١٠/ حديث رقم ٦٨ / الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٦/ حديث رقم ٣٥٥٩)، وأطرافه في (٣٧٥٩، ٦٠٢٩، ٦٠٣٥). =\n⦗١٨٠⦘ = فوائد الاستخراج: ذكر متن رواية عبد الله بن نمير، ومسلم ساق إسنادها، وأحال بها على رواية جرير.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (الهمداني)، وصوابه: (الهمذاني)، وهو على الصواب في نسخة كوبريللو (٥/ ق ١٠٦/ أ)، (٩/ ق ١٠١/ ب)، (١٠/ ق ١٨١/ أ)، وإتحاف المهرة (١٢٠٨١)، وقد جاء على الصواب في المواضع التالية (٢٨٧١، ٣١٦٠، ٩٨١٦)، وعلى الخطأ في هذا الموضع وموضع آخر (١٠٧٣٧).","vol":"18","page":179},{"text":"١٠٢٣٧ - حدثنا عباس الدُّوري، حدثنا أبو يحيى الحماني، حدثنا الأعمش (^١)، عن شقيق، عن مسروق، عن عبد الله بن عمرو، عن النبي ﷺ، مثله: \"أحاسنكم\" (^٢) (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) كلمة \"أحاسنكم\" ليست في نسخة (ل)، وفيها زيادة، عليها إشارة (لا- إلى)، وهي: \"رواه علي بن حرب، عن أبي معاوية، عن الأعمش\".\nولم أقف على من وصل رواية علي بن حرب، وهو من شيوخ أبي عوانة، وقد وصل مسلم رواية أبي معاوية، فقد رواها عن أبي بكر بن أبي شيبة، عنه، برقم (٦٨/الطريق الثاني) من كتاب الفضائل.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٦).","vol":"18","page":180},{"text":"١٠٢٣٨ - حدثنا أبو بكر الجُعفي، قال: حدثنا أبو أسامة، عن الأعمش، ح.\nوحدثنا أبو أمية، حدثنا عبيد الله بن موسى، أخبرنا شَيبان، عن الأعمش (^١)، عن شَقيق، عن مسروق، عن عبد الله، أنَّ النبي ﷺ لم يكن فاحشا، ولا متفحشا، وأنه كان يقول: \"إن من خياركم أحسنكم\n⦗١٨١⦘ أخلاقا\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٦).","vol":"18","page":180},{"text":"١٠٢٣٩ - حدثنا الصَّغاني، قال: حدثنا أبو النضر، أخبرنا سليمان ابن المغيرة (^١)، عن ثابت، عن أنس، قال: قال رسول الله ﷺ: \"ولد لي الليلة غلام؛ فسميته بأبي إبراهيم، ثم دفعته إلى أم سيف\" (^٢) -امرأة قَين (^٣) بالمدينة، يقال له أبو سيف (^٤) - فانطلق رسول الله ﷺ يزوره، وانطلقت معه، فانتهينا إلى أبي سيف وهو ينفخ بكيره، قال: والبيت ممتلئ دخانا؛ قال: فأسرعتُ المشي بين يدي رسول الله ﷺ فأتيت أبا سيف، فقلت: جاء رسول الله ﷺ، أمسك أمسك أمسك (^٥)، فجاء رسول الله ﷺ فدعا بالصبي، فضمَّه إليه، وقال ما شاء الله أن يقول،\n⦗١٨٢⦘ قال أنس: فلقد رأيته بين يدي رسول الله ﷺ وهو يكيدُ (^٦) بنفسه؛ فدمعت عينا رسول الله ﷺ؛ فقال رسول الله ﷺ: \"تدمع العين، ويحزن القلب، ولا نقول إلا ما يرضي ربنا، والله يا إبراهيم إنا بك لمحزونون\" (^٧).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) قال القاضي عياض: اسم أم سيف: خولة بنت المنذر الأنصارية، كنيتها: أم سيف، وأم بردة، شرح النووي (١٥/ ٧٦)، وانظر الفتح (٣/ ١٧٣).\n(^٣) القين: هو الحداد، والصائغ، والعبد.\nانظر: غريب الحديث لأبي عبيد (٤/ ١٣٢)، والمجموع المغيث (٢/ ٧٧٤)، والنهاية (٤/ ١٣٥).\n(^٤) هو الحداد، كان من الأنصار، قال القاضي عياض: هو البراء بن أوس. انظر: الإصابة (٧/ ٩٤ / ترجمة ٥٨١)، والفتح (٣/ ١٧٣).\n(^٥) هكذا في الأصل ونسختي (ل)، (هـ) مكرر ثلاثا.\n(^٦) أي: يجود بها، يريد النزع. والكيد: السوق. النهاية (٤/ ٢١٦).\n(^٧) أخرجه مسلم في صحيحه -كتاب الفضائل، باب رحمته ﷺ الصبيان والعيال (٤/ ١٨٠٧/ حديث رقم ٦٢).\nوأخرجه البخاري في صحيحه- كتاب الجنائز، باب قول النبي ﷺ: \"إنا بك لمحزونون\" (٣/ ١٧٢/ حديث رقم ١٣٠٣)، مسندا من طريق قريش بن حيان، عن ثابت، به.\nوطريق سليمان بن المغيرة، علقها موسى بن إسماعيل التبوذكي، عنه به، دون المتن. انظر: الفتح (٣/ ١٧٤).","vol":"18","page":181},{"text":"١٠٢٤٠ - حدثنا أبو داوود الحراني، حدثنا عمرو بن عاصم، وعفان بن مسلم (^١)، ح.\nوحدثنا جعفر بن محمد، حدثنا عفان بن مسلم، قالا: حدثنا سُليمان بن المغيرة (^٢) -وأمله علي، وقرأه على (^٣) - حدثنا ثابت، حدثنا\n⦗١٨٣⦘ أنس بن مالك، قال: قال رسول الله ﷺ: \"ولد في الليلة غلام، فسميته بأبي: إبراهيم\"، قال: ثم دفعه (^٤) إلى أم سيف -امرأة قين بالمدينة، يقال له أبو سيف- فانطلق رسول الله ﷺ وتبعته حتى انتهى إلى أبي سيف، فقلت: يا أبا سيف، أمسكْ قد جاء رسول الله ﷺ فأمسك، ودعا رسول الله ﷺ بالصبيِّ فضمَّه إليه، وقال ما شاء الله أن يقول، قال أنس: فلقد رأيته يكيدُ بنفسه بين يدي رسول الله ﷺ، فدمعت عينا رسول الله ﷺ؛ فقال رسول الله ﷺ: \"تدمع العين، ويحزن القلب، ولا نقول إلا ما يرضي الربّ، والله إنا بك يا إبراهيم لمحزونون\" (^٥).\nهذا لفظ جعفر بن محمد، وأما أبو داود فقال (^٦): حدثنا سُليمان ابن المغيرة، حدثنا ثابت، عن أنس، بنحوه، وزاد: وهو ينفخ بكيره.\n_________\n(^١) عفان بن مسلم ساقط من نسخة (ل) في هذا الطريق.\n(^٢) سليمان بن المغيرة هو موضع الالتقاء.\n(^٣) قائل عبارة: \"أمله علي وقرأه علي\" هو جعفر بن محمد، كما سيتبين من كلام أبي عوانة عقب الحديث.\n(^٤) في نسخة (ل): \"دفعته\"، وفوق تائها ضبة.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٩).\n(^٦) في الأصل ونسخة (هـ): (قال)، والذي أثبته من نسخة (ل).","vol":"18","page":182},{"text":"١٠٢٤١ - حدثنا السدوسي، حدثنا عاصم بن علي، حدثنا سليمان ابن المغيرة (^١)، بنحوه (^٢).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٩).","vol":"18","page":183},{"text":"١٠٢٤٢ - حدثنا أبو داوود السجزي، وإبراهيم بن فهد، قالا: حدثنا حرمي بن حفص (^١)، ح.\nوحدثنا أبو الأحوص صاحبنا، وإسماعيل القاضي، قالا: حدثنا عباس ابن الوليد النَّرسي (^٢)، أخبرنا وُهيب بن خالد، حدثنا أيوب (^٣)، عن عمرو\n⦗١٨٥⦘ ابن سعيد، عن أنس بن مالك، قال: كان رسول الله ﷺ أرحم الناس بالعيال والصبيان، وكان له ابن مسترضع في ناحية المدينة، فكان يأتيه ونحن معه -وكان ظئره (^٤) قينا، وقد دخن البيت- فيُقبّله ويشمُّه، ويرجع (^٥).\nوهذا حديث حرمي، زاد عبَّاس: دخن البيت بإذخر (^٦)، فيَشمه ويقبله، ثم يرجع.\n_________\n(^١) ابن عمر، العتكي، أبو علي البصري، ت / ٢٢٣ هـ، أو ٢٢٦ هـ.\nوثقه ابن قانع، والذهبي، وابن حجر.\nوذكره ابن حبان في الثقات.\nانظر: الثقات (٦/ ٢١٨)، والكاشف (١/ ١٥٤/ ترجمة ٩٨٧)، وتهذيب التهذيب (٢/ ٢٠٣/ ترجمة ٤٢٨)، وتقريب التهذيب (٢٢٩/ ترجمة ١١٨٧).\n(^٢) النرسي -بفتح النون، وسكون الراء، وكسر السين المهملة- نسبة إلى النرس، وهو نهر من أنهار الكوفة.\nوقال المزي: و(نرس) لقب لجده: نضر، لقبته النبط بذلك؛ لأن ألسنتهم لم تكن تنطق به. اهـ.\nوثقه ابن معين -في رواية- وابن قانع، والدارقطني، وابن حجر.\nوقال ابن معين -في رواية-: رجل صدق.\nكان علي بن المديني يتكلم فيه.\nوقال أبو حاتم: شيخ يكتب حديثه.\nانظر: سؤالات ابن الجنيد (٣٥٩، ٤٣٢ /ترجمة ٣٥٢، و٦٥٧)، والجرح والتعديل (٦/ ٢١٤/ ترجمة ١١٧٧)، وسؤالات الحاكم للدارقطني (٢٥٩ /ترجمة ٤٤٠)، وتهذيب التهذيب (٥/ ١١٦، ١١٧ /ترجمة ٢٣١)، وتقريب التهذيب (٤٨٩ /ترجمة ٣٢١٠).\n(^٣) أيوب هو موضع الالتقاء.\n(^٤) الظئر -بكسر الظاء، مهموزة- هي المرضعة ولد غيرها، وزوجها ظئر لذلك الرضيع، فلفظة (الظئر) تقع على الأنثى والذكر.\nشرح النووي (١٥/ ٧٦)، وانظر: الفائق (٣/ ٢٧)، والنهاية (٣/ ١٥٤).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٩)، وهذا الطريق عند مسلم برقم (٦٣)، وفيه زيادة ستأتي في الحديث الآتي عقب هذا الحديث.\nوالبخارى لم يخرجه من طريق عمرو بن سعيد.\n(^٦) الإذخر -بكسر الهمزة- حشيشة طيبة الرائحة، تسقف بها البيوت، بمنزلة القصب فوق الخشب.","vol":"18","page":184},{"text":"١٠٢٤٣ - حدثنا ابن أبي الدنيا، حدثنا أبو خيثمة (^١)، حدثنا إسماعيل بن عُلية، ح.\nوحدثنا الأصمُّ المقدسي بالرَّملة، حدثنا محمد بن عبد الله الرَّقاشي (^٢)،\n⦗١٨٦⦘ حدثنا ابن عُلية (^٣)، عن أيوب، عن عمرو بن سعيد، عن أنس ابن مالك، قال: ما رأيت أحدا كان أرحم بالعيال من رسول الله ﷺ، قال: وكان إبراهيم مسترضعا في عوالي المدينة، فكان ينطلق ونحن معه، فيدخل البيت وإنه ليدخن؛ -وكان له ظئر قينا- فيأخذه فيقبله (^٤) ثم يرجع، فلما تُوفي إبراهيم، قال رسول الله ﷺ: إن إبراهيم ابني، وإنَّه مات في الثدي، كان له ظئرين يُكمِّلان رضاعه في الجنّة (^٥).\nوحديث أبي خيثمة إلى قوله: فيُقبِّله.\n_________\n(^١) أبو خيثمة هو موضع الالتقاء في هذا الطريق.\n(^٢) البصري.\n(^٣) ابن علية هو موضع الالتقاء في هذا الطريق.\n(^٤) في نسخة (ل): ويقبله.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٢٣٩)، وهذا الطريق عند مسلم برقم (٦٣).\nوقوله: \"فلما توفي إبراهيم، قال رسول الله ﷺ: إن … الخ\" رواه أبو خيثمة عند مسلم مرسلا، وتابعه على ذلك: محمد بن عبد الله بن نمير، عند مسلم أيضا، ويعقوب بن إبراهيم الدورقي، وعبد الله بن سعيد بن حسين الأشج، عند ابن حبان (الإحسان ١٥/ ٤٠٠، ٤٠١ /حديث رقم ٦٩٥٠)، وسفيان، عند أحمد (المسند ٣/ ١١٢).","vol":"18","page":185},{"text":"١٠٢٤٤ - حدثنا ابن أبي الدُّنيا، حدثنا إسحاق ابن إسماعيل، حدثنا أبو أسامة، عن هشام بن عُروة (^١)، عن أبيه، عن عائشة، قالت: \"كان النبي ﷺ يؤتى بالصّبيان فيدعو لهم،\n⦗١٨٧⦘ ويحملهم\" (^٢) (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الطهارة، باب حكم بول الطفل الرضيع … (١/ ٢٣٧ / حديث رقم ١٠١)، وأعاده في كتاب الآداب، باب استحباب تحنيك المولود … (٣/ ١٦٩١/ حديث رقم ٢٧).\nوأخرجه البخاري في صحيحه -كتاب الدعوات، باب الدعاء للصبيان بالبركة … (١١/ ١٥١/ حديث رقم ٦٣٥٥)، وأطرافه في (٢٢٢، ٥٤٦٨، ٦٠٠٢).\n(^٣) في نسختي (ل)، (هـ) زيادة، عليها إشارة (لا- إلى)، ولفظها:\n\"عند ابن نمير، عن هشام، عن أبيه، عن عائشة قالت: أتى أعرابي فقال: يا رسول الله! أتقبلون الصبيان! فوالله ما نقبلهم فقال رسول الله ﷺ: أأملكُ إن كان الله قد نزع من قلبك الرحمة\".\nورواية ابن نمير هذه وصلها مسلم في صحيحه -كتاب الفضائل، باب رحمة النبي ﷺ بالصبيان والعيال .. (٤/ ١٨٠٨/ حديث ٦٤).","vol":"18","page":186},{"text":"١٠٢٤٥ - حدثنا إسماعيل القاضي، حدثنا يحيى بن عبد الحميد، حدثنا أبو معاوية، حدثنا هِشام بن عُروة (^١)، بمثله (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٤).","vol":"18","page":187},{"text":"١٠٢٤٦ - حدثنا علي بن عمرو الأنصاري (^١)، حدثنا سُفيان ابن عُيينة ح.\n⦗١٨٨⦘ وحدثنا يونس بن عبد الأعلى، أخبرنا سفيان (^٢)، عن الزهري، عن أبي سلمة، عن أبي هريرة، أن الأقرع بن حابس أبصر النبي ﷺ يقبل الحسن، فقال: إن لي عشرة من الولد ما قبلت أحدا (^٣) منهم؛ فقال رسول الله ﷺ: \"إنه لا يرحم من لا يرحم\". وقال يونس: \"من لا يرحم لا يرحم\" (^٤).\n_________\n(^١) أبو هبيرة البغدادي، ت/ ٢٦٠ هـ، اسم جده: الحارث بن سهل.\n(^٢) ابن عيينة هو موضع الالتقاء في الطريقين.\n(^٣) في نسختي (ل)، (هـ)، وصحيح مسلم: (واحدا).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب رحمته ﷺ الصبيان والعيال (٤/ ١٨٠٨/ حديث رقم ٥٦).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب رحمة الولد، وتقبيله ومعانقته (١٠/ ٤٢٦ /حديث رقم ٥٩٩٧).","vol":"18","page":187},{"text":"١٠٢٤٧ - حدثنا محمد بن عبد الله بن مهل، ومحمد بن إسحاق [بن الصباح] (^١)، الصنعانيان، والدَّبري، قالوا: حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن الزُّهري، عن أبي سلمة، عن أبي هُريرة قال: قبَّل رسول الله ﷺ الحسن بن علي، فقال له الأقرع بن حابس: إنّ لي عشرة من الولد، ما قبلتُ أحدا منهم قطُّ، فقال له النبي ﷺ: \"إنه (^٣) من لا يرحم\n⦗١٨٩⦘ لا يرحم\" (^٤).\nعند أبي اليمان، عن شُعيب، عن الزُّهري، بمثله (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) في نسخة (ل): (إن).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٦)، وهذا الطريق عند مسلم برقم: (٦٥/ الطريق الثاني).\nفوائد الاستخراج: ذكر من رواية عبد الرزاق، ومسلم ساق إسنادها، وأحال بها على رواية سفيان بن عيينة، عن الزهري.\n(^٥) جملة: (عند أبي اليمان …) الخ، ليست في نسخة (ل). وحديث أبي اليمان رواه البخاري عنه، عن شعيب، به. تقدم تخريجه، انظر الحديث رقم (١٠٢٤٦).","vol":"18","page":188},{"text":"١٠٢٤٨ - حدثنا موسى بن نصر أبو سهل الرازي، حدثنا جرير ابن عبد الحميد (^١)، عن الأعمش، عن زيد بن وهب، وأبي ظبيان، عن جرير، قال النبي ﷺ: \"من لا يرحم الناس لا يرحمه الله\" (^٢).\n_________\n(^١) جرير بن عبد الحميد هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب رحمته ﷺ الصبيان والعيال … (٤/ ١٨٠٩/ حديث رقم ٦٦).\nوأخرجه البخاري في صحيحه -كتاب التوحيد، باب قول الله ﵎: [قل ادعوا الله أو ادعوا الرحمن] (١٣/ ٣٥٨/ حديث رقم ٧٣٧٦)، وطرفه في (٦٠١٣).\nفوائد الاستخراج: تقييد المهمل، وهو جرير، بأنه ابن عبد الحميد.","vol":"18","page":189},{"text":"١٠٢٤٩ - حدثنا الصَّغاني، أخبرنا الوليد بن القاسم بن الوليد،\n⦗١٩٠⦘ قال: سمعت الأعمش (^١) يذكر عن زيد بن وهب، وأبي ظبيان، عن جرير ابن عبد الله، قال: قال النبي ﷺ: \"لا يرحم الله من لا يرحم الناس\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨).","vol":"18","page":189},{"text":"١٠٢٥٠ - حدثني محمد بن الفضل العتابي (^١) بالسُّوس (^٢)، حدثنا مسدّد، حدثنا حفص بن غياث (^٣)، عن الأعمش، قال: حدثنا زيد ابن وهب، وأبو ظبيان، سمعا جرير بن عبد الله يحدث عن النبي ﷺ، قال: \"من لا يرحم الناس لا يرحمه الله\" (^٤) (^٥).\n_________\n(^١) العتابي: -بفتح العين المهملة، وتشديد المثناة الفوقية، وبالموحدة، بعد الألف- نسبة إلى أشياء: منها الجد، ومنها محلة ببغداد، يقال: العتابين. الأنساب (٤/ ١٤٧).\nوتحرفت في إتحاف المهرة (٤/ ٦٨/ حديث رقم ٣٩٦٥) إلى: الغياثي. ولم أقف لهذا الراوي على ترجمة.\n(^٢) السوس -بضم أوله، وسكون ثانيه، وسين مهملة- بلدة بخوزستان، بها قبر دانيال النبي ﵇، وهي بالفارسية: (شوش)، أي: جيد. وتحرفت في إتحاف المهرة (٤/ ٦٨/ حديث رقم ٣٩٦٥) إلى: (السويس).\nانظر: معجم ما استعجم (٣/ ٧٦٧)، والأنساب (٣/ ٣٣٥)، ومعجم البلدان (٣/ ٣١٩).\n(^٣) حفص بن غياث هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨).\nفوائد الاستخراج: تصريح الأعمش بالتحديث.\n(^٥) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: \"كذا رواه حفص، وجرير، =\n⦗١٩١⦘ = وعيسى\". وروايات هؤلاء وصلها مسلم في صحيحه، انظر الحديث رقم (١٠٢٤٨).","vol":"18","page":190},{"text":"١٠٢٥١ - حدثنا الحسن بن عفَّان، حدثنا ابن نُمير، حدثنا الأعمش (^١)، عن زيد بن وهب، عن جرير بن عبد الله، قال: قال النبي ﷺ: \"من لا يرحم الناس لا يرحمه الله\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨).","vol":"18","page":191},{"text":"١٠٢٥٢ - حدثنا محمد بن إسحاق -هو أبو بكر البكَّائي-، وعمَّار ابن رجاء، وعلي بن حرب، قالوا: حدثنا يعلى بن عُبيد، عن إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، عن جرير، عن النبي ﷺ، قال: \"لا يرحم الله من لا يرحم الناس\" (^٢).\n_________\n(^١) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨)، وهذا الطريق عند مسلم برقم (٦٦/ الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو: إسماعيل، بأنه ابن أبي خالد. وقيس، بأنه ابن أبي حازم.\n- ذكر متن رواية إسماعيل بن أبي خالد، ومسلم ساق إسنادها، وأحال بها على رواية الأعمش.","vol":"18","page":191},{"text":"١٠٢٥٣ - حدثنا العُطاردي، حدثنا أبو معاوية، حدثنا إسماعيل (^١)،\n⦗١٩٢⦘ بمثله (^٢).\n_________\n(^١) إسماعيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨)، وهذا الطريق عند مسلم برقم (٦٦/ الطريق الثاني).","vol":"18","page":191},{"text":"١٠٢٥٤ - وحدثنا عبَّاسُ الدُّوري، حدثنا محمد بن بشر العبدي، حدثنا إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، عن جرير ابن عبد الله، قال: قال النبي ﷺ: \"من لا يرحم الناس لا يرحمه الله\" (^٢).\n_________\n(^١) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٢) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٢٤٨)، ورقم (١٠٢٥٢).","vol":"18","page":192},{"text":"١٠٢٥٥ - حدثنا محمد بن عوف الحمصي، حدثنا عثمان ابن سعيد، حدثنا سفيان (^١)، عن عمرو بن دينار، عن نافع بن جُبير بن مطعم، عن جرير، قال: قال النبي ﷺ: \"من لا يرحم النَّاس لا يرحم\" (^٢).\n_________\n(^١) ابن عيينة -كما في تحفة الأشراف (حديث رقم: ٣٢٣٤) هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨)، وهذا الطريق عند مسلم برقم (٦٦/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية الأعمش.\n- تقييد المهمل، وهو عمرو، بأنه ابن دينار.","vol":"18","page":192},{"text":"١٠٢٥٦ - حدثنا الصَّغاني، حدثنا خلفُ بن هِشام (^١)، حدثنا\n⦗١٩٣⦘ سفيان (^٢)، بإسناده: أن رسول الله ﷺ قال: \"من لا يرحم لا يرحمه الله\" (^٣).\n_________\n(^١) ابن ثعلب، البزار، المقرئ، البغدادي، ت / ٢٢٩ هـ.\n(^٢) ابن عيينة -كما تقدم- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٤٨)، ورقم (١٠٢٥٥).","vol":"18","page":192},{"text":"١٠٢٥٧ - ز- حدثنا يوسف بن مسلم، حدثنا خالد بن يزيد (^١)، حدثنا إسماعيل بن أبي خالد، عن بيان (^٢)، عن أنس بن مالك، قال: ذكر (^٣) النبي ﷺ: فقال: كان أكرم الناس (^٤).\nغريبٌ لم نكتبه لبيان إلا عنه.\n_________\n(^١) ابن خالد بن عبد الله بن أسد، البجلي، القسري، الدمشقي.\n(^٢) ابن بشر، الأحمسي، أبو بشرة الكوفي.\n(^٣) هكذا مشكولة في نسخة (ل).\n(^٤) إسناده ضعيف من أجل خالد بن يزيد.\nوالحديث أخرجه أبو الشيخ الأصبهاني، من طريق شيخ أبي عوانة: يوسف ابن مسلم، به مثله.\nوالحديث معناه صحيح، وقد تضمنه حديث أنس في صحيح مسلم -كتاب الفضائل، باب في شجاعة النبي ﷺ (٤/ ١٨٠٢ /حديث رقم ٤٨)، من طريق ثابت، عنه، قال: (كان رسول الله ﷺ أحسن الناس، وكان أجود الناس، وكان أشجع الناس …).","vol":"18","page":193},{"text":"<span data-type='title' id=toc-1327>بيان متابعة رسول الله ﷺ أصحابه، في ضحكهم وحديثهم أمر الجاهلية، والاستماع للحادي في حداه</span>","vol":"18","page":194},{"text":"١٠٢٥٨ - حدثنا الحسن بن علي بن عفان [العامري] (^١)، حدثنا يحيى بن آدم (^٢)، حدثنا سفيان (^٣)، عن سماك بن حرب، قال: قلت لجابر ابن سَمُرة: أكنت تجالس النبي ﷺ؟ قال: نعم، كان رسول الله ﷺ إذا صلى الفجر، لا يقوم من مصلَّاه حتى تطلع الشمس، وكان أصحابه يتحدثون عنده، ويذكرون أمر الجاهلية، وينشدون الشعر، ويضحكون، فيتبسم (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن سليمان، الكوفي، أبو زكريا، مولى بني أمية.\n(^٣) هو الثوري، كما في تحفة الأشراف (٢/ ١٥٤/ حديث رقم ٢١٦٤)، هو موضع الالتقاء مع مسلم في كتاب المساجد من صحيحه، وأما في كتاب الفضائل فموضع الالتقاء هو سماك بن حرب.\n(^٤) أخرجه مسلم في صحيحه -كتاب المساجد، باب فضل الجلوس في مصلاه بعد الصبح (١/ ٤٦٤ / حديث رقم ٢٨٧)، دون قوله: (وكان أصحابه …) الخ.\nوفي كتاب الفضائل، باب تبسمه ﷺ وحسن عشرته (٤/ ١٨١٠/ حديث رقم ٦٩)، ومن طريق أبي خيثمة، عن سماك بن حرب، به، دون قوله: (وينشدون الشعر).\nفوائد الاستخراج:\n- زيادة: \"وينشدون الشعر\"، ورجال إسنادها رجال الصحيح، إلا شيخ =\n⦗١٩٥⦘ = أبي عوانة فهو -على أقل أحواله- صدوق. وقد تابعه على هذه الزيادة:\n١ - أبو داود الطيالسي، في مسنده (١٠٥/ حديث رقم ٧٧١).\n٢ - يزيد بن هارون، عند ابن أبي شيبة (المصنف ٨/ ٥٢٤، ٥٢٥/ حديث رقم: ٦١١٣).\n٣ - علي بن حجر، عند الترمذي (٥/ ١٢٨، ١٢٩، /حديث رقم ٢٨٥٠)، وقال: حسن صحيح، كلهم عن شريك، عن سماك بن حرب، به.","vol":"18","page":194},{"text":"١٠٢٥٩ - حدثنا الصغاني، حدثنا يحيى بن أبي بكير، حدثنا زهير (^١)، حدثنا سماك، قال: قلت لجابر بن سمرة: أكنت تجالس النبي ﷺ؟ قال: نعم كثيرا، [كان] (^٢) لا يقوم من مقامه الذي يُصلِّي فيه حتى تطلع الشمس، فإذا طلعت قام، وكان يُطيل الصّمت (^٣)، فيتحدثون ويأخذون في أمر الجاهلية، فيضحكون ويتبسَّم (^٤).\n_________\n(^١) زهير -بن معاوية- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): الصمته.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٥٨)، وهذا الطريق عند مسلم برقم (٦٩) من كتاب الفضائل، دون قوله: \"وكان يطيل الصمت\".","vol":"18","page":195},{"text":"١٠٢٦٠ - حدثنا يعقوب بن سفيان الفارسي، حدثنا عمرو ابن عاصم، ح.\nوحدثنا الصغاني، حدثنا عفان بن مسلم، قالا: حدثنا همام ابن\n⦗١٩٦⦘ يحيى (^١)، حدثنا قتادة، عن أنس بن مالك، أن حاديا كان للنبي ﷺ، يُسمَّى أنجشة (^٢)، وكان حسن الصوت، قال: فقال له النبي ﷺ: \"يا أنجشة،، رُويدك لا تكسر القوارير\" (^٣).\nقال عمرو بن عاصم: همام بن يحيى أبو عبد الله صاحب البصري (^٤).\nقال قتادة: يعني ضعفة النساء (^٥).\n_________\n(^١) همام بن يحيى هو موضع الالتقاء.\n(^٢) أنجشة بفتح الهمز، وسكون النون، وفتح الجيم، بعدها شين معجمة، ثم تاء التأنيث.\nقال البلاذري: كان أنجشة حبشيا، يكنى أبا مارية.\nانظر: فتح الباري (١٠/ ٥٤٤)، والإصابة (١/ ٦٨ / ترجمة ٢٥٩).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب رحمة النبي ﷺ للنساء، وأمر السواق مطاياهن بالرفق بهن (٤/ ١٨١٢/ حديث رقم ٧٣).\nوأخرجه البخاري في صحيحه باب المعاريض مندوحة عن الكذب (١٠/ ٥٩٤ / حديث رقم ٦١١)، وأطرافه في (٦١٤٩، ٦١٦١، ٦٢٠٢، ٦٢٠٩، ٦٢١٠).\n(^٤) همام بن يحيى تقدمت ترجمته، والبصري هو الحسن البصري -فيما أرى- لأن همام ابن يحيى قد روى عنه.\n(^٥) قوله: (يعني ضعفة النساء) موجود في الصحيحين، لكن مسلما لم يبين قائلها، وبينه البخاري وأبو عوانة، وهذا من فوائد الاستخراج.\nفوائد الاستخراج:\n- تقييد المهمل، بأنه همام بن يحيى.\n- تعيين قائل: (ضعفة النساء) كما في التعليق السابق.","vol":"18","page":195},{"text":"١٠٢٦١ - حدثنا عمَّار بن رجاء، حدثنا أبو داوود (^١)، حدثنا هشام الدستوائي، عن قتادة، عن أنس بن مالك، أن رجُلا كان يسوق بنساء النبي ﷺ-يقال له: أنجشة- فقال رسول الله ﷺ: \"رُويدك سوقك بالقوارير\" (^٢).\n_________\n(^١) أبو داوود هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٣ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية أبي داوود -وهو الطيالسي- ومسلم ساق إسنادها، ونبه على أنه لم يذكر: حاد حسن الصوت.","vol":"18","page":197},{"text":"١٠٢٦٢ - حدثنا عمَّار بن رجاء، قال: حدثنا أبو داود، حدثنا شُعبة، عن ثابت (^١)، عن أنس، قال: بينما حادي (^٢) يحدو بنساء النبي ﷺ، فقال النبي ﷺ: \"يا أنجشة ويحك، رُويدك سوقك بالقوارير\" (^٣).\n_________\n(^١) ثابت هو موضع الالتقاء.\n(^٢) في الأصل ونسختي (ل)، (هـ): (حادي)، والصواب ما أثبته.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٠ / الطريق الثاني).","vol":"18","page":197},{"text":"١٠٢٦٣ - حدثنا أبو أمية، حدثنا سُريج بن النُّعمان، حدثنا حماد ابن زيد (^١)، عن ثابت، عن أنس، قال: كان النبي ﷺ في بعض أسفاره\n⦗١٩٨⦘ وغلام أسود -يقال له: أنجشة- يحدو، فقال رسول الله ﷺ: \"يا أنجشة، رُويدا سوقك بالقوارير\" (^٢).\nقال: وحدثنا حماد (^٣)، عن أيوب، عن أبي قلابة، عن أنس، عن النبي ﷺ، مثله (^٤).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٠/ الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو حماد، بأنه حماد بن زيد.\n- ذكر متن رواية ثابت، ومسلم ساق إسنادها، وأحال بها على رواية أبي قلابة.\n(^٣) هو بالإسناد السابق، انظر إتحاف المهرة (١/ ٤٦١/ حديث رقم ٤٥٥).\nوحماد هو ابن زيد، هو موضع الالتقاء في هذا الطريق أيضا.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٠).","vol":"18","page":197},{"text":"١٠٢٦٤ - حدثنا إسماعيل القاضي، حدثنا سليمان بن حرب، حدثنا حماد (^١)، عن ثابت، عن أنس.\nوأيوب، عن أبي قلابة، عن أنس بن مالك، قال: كان رسول الله ﷺ في بعض أسفاره، وغلام أسود -يقال له أنجشة- يحدو بهم، ويسوق بهم، فقال رسول الله ﷺ: \"ويحك يا أنجشة، رُويدا سوقك بالقوارير\".\nقال أيوب: عن أبي قلابة: يعني النساء (^٢).\n_________\n(^١) حماد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٠)، =\n⦗١٩٩⦘ = وليس فيها قول أبي قلابة: (يعني النساء).\nفوائد الاستخراج: زيادة قول أبي قلابة: يعني النساء.","vol":"18","page":198},{"text":"١٠٢٦٥ - حدثنا جعفر الصائغ، حدثنا عفان بن مسلم، حدثنا حماد بن سلمة، عن ثابت (^١)، عن أنس بن مالك، أن البراء (^٢) كان جيد الحداء، وكان حادي الرجال، وكان أنجشة. وذكر الحديث (^٣).\n_________\n(^١) ثابت هو موضع الالتقاء.\n(^٢) ابن مالك -كما صرح به أبو داوود الطيالسي في مسنده، عن حماد بن سلمة، به (٦٨ / حديث رقم ٢٠٤٨) - وهو أخو أنس بن مالك.\nانظر: الطبقات الكبرى (٧/ ١٦، ١٧)، ومعرفة الصحابة لأبي نعيم (٣/ ٦٣، ٦٤ / ترجمة ٢٧٣)، والإصابة (١/ ١٤٧، ١٤٨/ ترجمة ٦١٧).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٩٥)، ولم يذكر مسلم البراء.\nفوائد الاستخراج: زيادة قوله: (كان البراء).","vol":"18","page":199},{"text":"١٠٢٦٦ - حدثنا شُعيب بن عمرو، حدثنا سفيان بن عيينة، عن سُليمان التيمي (^١)، سمع أنس بن مالك، يقول: كان لرسول الله ﷺ حاد (^٢) -يقال له: أنجشة- وكانت أمي (^٣) مع أزواج النبي ﷺ، فقال النبي ﷺ: \"يا أنجشة، ارفق بالقواير\" (^٤).\n_________\n(^١) سليمان التيمي هو موضع الالتقاء.\n(^٢) في الأصل ونسختي (ل)، (هـ): (حادي)، والصواب ما أثبته.\n(^٣) هي أم سليم بنت ملحان.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٢).","vol":"18","page":199},{"text":"١٠٢٦٧ - حدثنا أبو إسماعيل الترمذي، حدثنا الحُميدي، حدثنا سفيان (^١)، حدثنا سُليمان التيمي (^٢)، [أنه] (^٣) سمع أنس بن مالك، قال: قال النبي ﷺ لحاديه: \"يا أنجشة\" فذكر مثله (^٤).\n_________\n(^١) ابن عيينة، كما تقدم في الحديث السابق.\n(^٢) سليمان التيمي هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٢).","vol":"18","page":200},{"text":"١٠٢٦٨ - حدثنا أبو أمية، حدثنا صفوان ابن صالح، حدثنا سفيان بن عيينة، والفزاري مروان بن معاوية (^١)، عن سُليمان التيمي (^٢)، قال: سمعت أنس بن مالك يقول: كانت أمّي مع أزواج النبي ﷺ، قال سفيان: وكان للنَّبي ﷺ حاد (^٣) يقال له: أنجشة، قال الفزاري: وكان يَسُوق بهم سواق، فقال النبي ﷺ: \"يا أنجشة، رُويدك سوقا بالقوارير\" (^٤).\n_________\n(^١) أبو عبد الله الكوفي.\n(^٢) سليمان التيمي هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (حادي) والتصويب من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٦٠)، وهذا الطريق عند مسلم برقم (٧٢). =","vol":"18","page":200},{"text":"<span data-type='title' id=toc-1328>بيان صبر النبي ﷺ، على قضاء حاجة من يأتيه لها، ومتابعته لهم على مرادهم، والاستشفاء بيده وشعره، والدليل على أن الشعر (^١) الساقط من رأس الإنسان وجسده طاهر</span>\n_________\n(^١) في الأصل: (شعره)، وفي نسختي (ل)، (هـ): (شعر)، بدون هاء، لكن في نسخة (هـ) خرجة فوق كلمة (شعر)، ولم يظهر ما في الحاشية لسوء التصوير، والذي أثبته هو المناسب للسياق.","vol":"18","page":201},{"text":"١٠٢٦٩ - حدثنا الصّغاني، حدثنا أبو النَّضر (^١)، حدثنا سُليمان ابن المغيرة، عن ثابت، عن أنس، قال: كان رسول الله ﷺ إذا صلَّى الغداة، جاء خدم المدينة بآنيتهم فيها الماء، فما يؤتى بإناء إلا غمس يده فيه، فرُبما جاءوه في الغداة الباردة، فيغمس يده فيها (^٢).\n_________\n(^١) أبو النضر هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب قرب النبي ﷺ من الناس، وتبركهم به (٤/ ١٨١٢/ حديث رقم ٧٤).","vol":"18","page":201},{"text":"١٠٢٧٠ - حدثنا أبو أمية، قال: حدثنا سعيد بن سليمان، قال: حدثنا سليمان بن المغيرة (^١)، عن ثابت، عن أنس [بن مالك] (^٢)، قال:\n⦗٢٠٢⦘ رأيت الحلاق (^٣) الذي حلق رسول الله ﷺ بمنى، قد طاف به أصحابه، ما يريدون أن تقع شعرة إلا بيد رجُل (^٤).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) هو معمر بن عبد الله بن نافع بن نضلة العدوي، كما جاء مصرحا به عند أحمد في مسنده، وعند ابن خزيمة في صحيحه، لكن لفظه: \"زعموا أنه معمر\".\nقال النووي: هذا هو الصحيح المشهور، ووافقه عليه غير واحد، منهم: أبو زرعة العراقي في المستفاد؛ والعيني في عمدة القاري.\nوقيل: هو خراش بن أمية بن الفضل الكعبي، ذهب إلى هذا ابن بشكوال.\nلكن بين العلماء: أن هذا وهم، وأن خراش بن أمية حلق للنبي ﷺ في الحُديبية.\nانظر: سيرة ابن هشام (٣/ ٤٤٣)، ومسند الإمام أحمد (٦/ ٤٠٠)، وصحيح ابن خزيمة (٤/ ٣٠٠/ حديث رقم ٢٩٣٠)، والغوامض والمبهمات (٢/ ٨١٧، ٨١٨ /حديث رقم ٨٦٦)، وشرح النووي (٩/ ٥٨)، والمستفاد (١/ ٦٣٨/ حديث رقم ٢٤١)، وفتح الباري (٣/ ٥٦٢)، وعمدة القاري (٨/ ٢٣٢).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب قرب النبي ﷺ من الناس، وتبركهم به (٤/ ١٨١٢/ حديث رقم ٧٥).","vol":"18","page":201},{"text":"١٠٢٧١ - حدثنا أبو أمية، حدثنا سُليمان بن حرب، حدثنا حماد ابن زيد، عن ثابت (^١)، عن أنس بن مالك: أن امرأة (^٢) كانت (^٣) في عقلها\n⦗٢٠٣⦘ شيء، فقالت للنبي ﷺ: إن في حاجة، قال: \"يا أم فلان، انظري أي الطريق شئت؛ حتى أقوم معك في حاجتك\"، فقام معها، فلم ينصرف حتى قضت حاجتها (^٤).\n_________\n(^١) ثابت هو موضع الالتقاء.\n(^٢) لم أقف على من عينها.\n(^٣) كذا في الأصل ونسختي (ل)، (هـ)، إلا أنه في نسخة (ل) ما يشبه الضبة فوقها، وفي صحيح مسلم: (كان).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب قرب النبي ﷺ، وتبركهم به (٤/ ١٨١٢، ١٨١٣/ حديث رقم ٧٦).","vol":"18","page":202},{"text":"<span data-type='title' id=toc-1329>بيان احتمال النَّبي ﷺ عمّا (^١) ينال منه مكروه، وترك الانتقام منه، والدليل على أنه لم يكن يشفي غيظه، ويختار لأمته الأيسر من الأمور</span>\n_________\n(^١) في نسخة (ل): (عن، من)، وكلاهما صحيح.","vol":"18","page":204},{"text":"١٠٢٧٢ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أخبرني مالك بن أنس (^١)، عن ابن شهاب، عن عروة، عن عائشة، قالت: ما خير رسول الله ﷺ[في] (^٢) أمرين، إلا اختار أيسرهما ما لم يكن إثما، فإذا كان إثما كان أبعد الناس منه، وما انتقم رسول الله ﷺ لنفسه، إلا أن تنتهك حرمة الله، فينتقم لله بها (^٣).\n_________\n(^١) مالك بن أنس هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (هـ).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب مباعدته ﷺ للآثام (٤/ ١٨١٣/ حديث رقم ٧٧).\nوأخرجه البخاري في صحيحه -كتاب الفضائل، باب صفة النبي ﷺ (٦/ ٥٦٦/ حديث رقم ٣٥٦٠)، وأطرافه في (٦١٢٦، ٦٧٨٦، ٦٨٥٣).","vol":"18","page":204},{"text":"١٠٢٧٣ - حدثنا محمد بن مهل الصنعاني، حدثنا عبد الرزاق، أخبرنا معمر، عن الزُّهري (^١)، عن عروة، عن عائشة، بمثل معناه (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢).","vol":"18","page":204},{"text":"١٠٢٧٤ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثني ليث، عن عقيل، عن ابن شهاب (^١)، عن عروة، عن عائشة، أنها قالت: والله ما خير رسول الله ﷺ بين أمرين [قط] (^٢) إلا أخذ أيسرهما ما لم يأثم، فإذا كان (^٣) إثمًا كان أبعدهما منه، والله ما انتقم لنفسه في شيء يؤتى إليه قط، حتى تنتهك حرمات الله، فينتقم لله (^٤).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) لفظ (كان) ساقط من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢).","vol":"18","page":205},{"text":"١٠٢٧٥ - حدثنا بكار بن قتيبة البكراوي، حدثنا مؤمل ابن إسماعيل، ح.\nوحدثنا محمد بن إسماعيل [السلمي] (^١)، قال: حدثنا عبد الصمد ابن حسان، قالا: حدثنا سفيان الثوري، عن منصور (^٢)، عن الزهري، عن عروة، عن عائشة، قالت: ما خير رسول الله ﷺ بين أمرين قط، إلا اختار أيسرهما، وما انتصر من مظلمة ظلمها، إلا أن ينتهك من محارم الله\n⦗٢٠٦⦘ شيء (^٣)، وإذا انتهك من محارم الله، كان أشدهم في ذلك غضبا (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) منصور -ابن المعتمر، كما في الحديث التالي- هو موضع الالتقاء.\n(^٣) كلمة (شيء) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢)، وهذا الطريق عند مسلم برقم (٧٧ / الطريق الثاني).\nفوائد الاستخراج: ذكر من رواية منصور، ومسلم ساق إسنادها دون اللفظ.","vol":"18","page":205},{"text":"١٠٢٧٦ - حدثني محمد بن عمران الهمذاني، حدثنا محمد بن سعيد ابن سابق (^١)، حدثنا عمرو بن أبي قيس، عن منصور بن المعتمر (^٢)، عن الزهري، عن عروة، عن عائشة، أنها قالت: ما رأيت رسول الله ﷺ خير بين أمرين قط، إلا اختار أيسرهما، ما لم يكن إثما، وما رأيته ينتصر من مظلمة يظلمها، ما لم ينتهك محرم، فإذا انتهك شيء من محارم الله كان أشدهم في ذلك غضبا (^٣).\n_________\n(^١) أبو سعيد الرازي.\n(^٢) منصور بن المعتمر هو موضع الالتقاء.\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٢٧٢)، ورقم (١٠٢٧٥).\nومن فوائد الاستخراج هنا: تقييد المهمل، وهو منصور، بأنه ابن المعتمر.","vol":"18","page":206},{"text":"١٠٢٧٧ - حدثنا ابن أبي مسرة، قال: حدثنا الحميدي، حدثنا فضيل بن عياض (^١)، عن منصور، بإسناده، نحوه (^٢) (^٣).\n_________\n(^١) فضيل بن عياض هو موضع الالتقاء.\n(^٢) في نسخة (ل): (مثله).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢)، وهذا الطريق عند مسلم برقم (٧٧ / =\n⦗٢٠٧⦘ = الطريق الثاني).","vol":"18","page":206},{"text":"١٠٢٧٨ - حدثنا محمد بن مهل الصنعاني، حدثنا عبد الرزاق، أخبرنا معمر، عن الزهريّ، [ح] (^١).\nوحدثنا إسماعيل بن يعقوب الصبيحي، حدثنا محمد بن مقاتل المروزي (^٢)، حدثنا علي بن هاشم بن البريد (^٣)، عن هشام بن عروة، عن\n⦗٢٠٨⦘ بكر بن وائل (^٤)، عن ابن شهاب، عن عروة (^٥)، عن عائشة، قالت: ما ضرب رسول الله ﷺ امرأة قط ولا خادما، ولا ضرب بيده شيئا قط، إلا أن يجاهد في سبيل الله، وما نيل شيء منه قط، فانتقمه من صاحبه، إلا أن تنتهك محارم الله، فينتقم لله (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) أبو الحسن، الكسائي، لقبه: (رخ)، نزيل بغداد ثم مكة، ت / ٢٢٦ هـ.\nوثقه ابن حبان -قال: كان متقنا- والخليلي، والخطيب، والذهبي، وابن حجر.\nانظر: الثقات (٩/ ٨١)، والإرشاد (٣/ ٩٠٥/ ترجمة ٨٣٠)، وتأريخ بغداد (٣/ ٢٧٥، ٢٧٦/ ترجمة ١٣٦٣)، والكاشف (٣/ ٨٧ / ترجمة ٥٢٥١)، وتقريب التهذيب (٨٩٨ / ترجمة ٦٣٥٨).\n(^٣) البريد هو بفتح الباء الموحدة، وكسر الراء، ثم مثناة من تحت.\nالإكمال لابن مأكولا (١/ ٢٥١/، ٢٥٢).\nوعلي بن هاشم بن البريد، كوفي، شيعي، ت /١٨٠ هـ، وقيل: ١٨١ هـ.\nوثقه ابن معين، ويعقوب بن شيبة، والعجلي.\nوقال ابن سعد، وعلي بن المديني، وأبو زرعة، وابن عدي، والذهبي، وابن حجر: صدوق.\nوقال أحمد: ما أرى به بأسا.\nوقال أبو حاتم: كان يتشيع، يكتب حديثه.\nوقال النسائي: ليس به بأس. =\n⦗٢٠٨⦘ = انظر: الطبقات الكبرى (٦/ ٣٩٢)، وعلل الحديث لابن المديني (ص ٨٨)، والثقات للعجلي (٣٥١ / ترجمة ١٢٠١)، وتأريخ الدوري (٢/ ٤٢٣ / ترجمة ١٢٩٢، والجرح والتعديل (٦/ ٢٠٧، ٢٠٨/ ترجمة ١١٣٧)، والكامل (٥/ ١٨٣ / ترجمة ١٣٤٢)، والميزان (٣/ ١٦٠/ ترجمة ٥٩٦٠)، والمغني (٢/ ٤٥٦/ ترجمة ٤٣٥٣)، وتهذيب التهذيب (٧/ ٣٤٢، ٣٤٣ / ترجمة ٦٣٤)، وتقريب التهذيب (٧٠٦/ ترجمة ٤٨٤٤).\n(^٤) ابن داوود، التيمي، الكوفي.\nوثقه الحاكم، والخليلي، والذهبي.\nوقال أبو حاتم: صالح.\nوقال النسائي: ليس به بأس.\nوقال ابن حجر: صدوق.\nانظر: الجرح والتعديل (٢/ ٣٩٣ / ترجمة ١٥٣٤)، والإرشاد (١/ ١٩٦/ ترجمة ٢١)، وتهذيب الكمال (٤/ ٢٣٠، ٢٣١ / ترجمة ٧٥٧)، والميزان (١/ ٣٤٨، ترجمة ١٢٩٧)، وتهذيب التهذيب (١/ ٤٢٨ / ترجمة ٩٠٠)، وتقريب التهذيب (١٧٦، ترجمة ٧٦٠).\n(^٥) عروة هو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه- كتاب الفضائل، باب مباعدته ﷺ للآثام … =\n⦗٢٠٩⦘ = (٤/ ١٨١٤/ حديث رقم ٧٩).\nوالقسم الثاني من الحديث متفق عليه، وقد تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢).\nقال ابن الأثير: \"هذا الحديث أخرجه الحميدي، في أفراد مسلم، فالأول -أي حديث: ما خير رسول الله ﷺ المتقدم برقم (١٠٢٧٢) - في المتفق بين مسلم وبين البخاري، فلو جمعناهما لجاز، إلا أنا اقتدينا به\" اهـ.\nجامع الأصول (١١/ ٢٤٩/ حديث رقم ٨٨٢٠).","vol":"18","page":207},{"text":"١٠٢٧٩ - حدثنا محمد بن عبد الوهاب (^١)، وعمار بن رجاء، وأبو داوود، قالوا: حدثنا جعفر بن عون، قال: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة، قالت: ما خير رسول الله ﷺ بين أمرين قط، إلا اختار الذي هو أيسر.\nوقال أبو داوود: إلا اختار أيسرهما.\nوقال محمد بن عبد الوهاب: حتى يكون إثما [فإذا كان إثما] (^٣) كان أبعد الناس منه (^٤).\n_________\n(^١) ابن حبيب بن مهران، العبدي، أبو أحمد، الفراء النيسابوري.\n(^٢) هشام بن عروة، هو موضع الالتقاء.\n(^٣) زيادة من نسختي (ل)، (هـ)، لكن في نسخة (هـ) عليها إشارة (لا- إلى).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢)، وهذا الطريق عند مسلم برقم (٧٨).","vol":"18","page":209},{"text":"١٠٢٨٠ - حدثنا أبو الأزهر، حدثنا ابن نُمير (^١)، عن هشام ابن\n⦗٢١٠⦘ عروة، عن أبيه، عن عائشة، قالت: ما خير رسول الله ﷺ بين أمرين، أحدهما أيسر من الآخر، إلا أخذ الذي هو أيسر (^٢).\n_________\n(^١) ابن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٢)، وهذا الطريق عند مسلم برقم (٧٨ / الثانية).\nفوائد الاستخراج: ذكر من رواية ابن نُمير، ومسلم ساق إسنادها، ونبه على أنها تنتهي عند ذكر الأيسر.","vol":"18","page":209},{"text":"١٠٢٨١ - حدثنا محمد بن عبد الوهاب، حدثنا جعفر بن عون، حدثنا هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: ما ضرب رسول الله ﷺ خادمًا له قط، ولا امرأة، ولا ضرب بيده شيئا قط، إلا أن يجاهد في سبيل الله، ولا نيل منه شيء قط فينتقم، إلا أن تنتهك لله حرمة، فينتقم لحرمة الله (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٨)، ورقم (١٠٢٧٢).","vol":"18","page":210},{"text":"١٠٢٨٢ - حدثنا أبو البختري، حدثنا أبو أسامة (^١)، عن هشام ابن عروة، عن أبيه، عن عائشة، قالت: ما ضرب رسول الله ﷺ بيده شيئا قطُّ، إلا أن يجاهد ثم ذكر مثله (^٢).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٨)، ورقم (١٠٢٧٢).","vol":"18","page":210},{"text":"١٠٢٨٣ - حدثنا عبيد بن محمد الكَشْوَري بصنعاء، حدثنا عبد الله ابن\n⦗٢١١⦘ أبي غسان (^١)، حدثنا زافر بن شليمان (^٢)، عن داوود الطائيّ (^٣)، عن\n⦗٢١٢⦘ هشام بن عروة (^٤)، عن أبيه، عن عائشة، قالت: ما ضرب رسول الله ﷺ امرأة قط، ولا خادما له، ولا ضرب بيده شيئا، إلا أن يجاهد في سبيل الله، ولا نيل منه شيء، فانتقمه من صاحبه، إلا أن تنتهك محارم الله (^٥)، فينتقم لله، ولا خير بين أمرين إلا اختار أيسرهما، إلا أن يكون إثما، فإن كان إثما كان أبعد الناس منه (^٦).\nلم نكتبه (^٧) إلا عنه.\n_________\n(^١) الكوفي، سكن مكة.\nذكره ابن حبان في الثقات، وقال يُخْطِئ قال: قال عبيد الكشوري: كان عندنا باليمن مثل أحمد بن حنبل بالعراق). الثقات (٨/ ٣٦٢، ٣٦٣).\n(^٢) زافر -بالفاء- بن سليمان، الأيادي، أبو سليمان، القهستاني، سكن الري، ثم بغداد، وولي قضاء سجستان.\nذكره الذهبي في الطبقة التاسعة عشرة، وهم المتوفون بين (١٨١ - ١٩٠) هـ.\nوثقه ابن معين، وأحمد، وأبو داوود.\nوقال أبو حاتم: محله الصدق.\nوقال النسائي: ليس بذاك القوي. وقال -مرة-: عنده حديث منكر عن مالك.\nوقال البخاري: عنده مراسيل ووهم؛ وهو يكتب حديثه.\nوذكره أبو زرعة وغيره في الضعفاء.\nوقال ابن عدي: يكتب حديثه مع ضعفه.\nوقال الذهبي -في الكاشف-: فيه ضعف، وثقه أحمد. اهـ.\nوقال ابن حجر: صدوق، كثير الأوهام.\nانظر: الضعفاء الصغير (ص ٢٦١)، والضعفاء لأبي زرعة الرازي (٦١٩ / ترجمة ١١٤)، وتأريخ الدوري (٢/ ١٧٠/ رقم ٤٧٧٦)، والضعفاء للنسائي (١١٠/ ترجمة ٢٢٤)، والجرح والتعديل (٣/ ٦٢٤، ٦٢٥/ ترجمة ٢٨٢٥)، والكامل لابن عدي (٣/ ٢٣٢ - ٢٣٤ / ترجمة ٧٤٥)، وتأريخ بغداد (٨/ ٤٩٤، ٤٩٥/ ترجمة ٤٦٠٨)، والكاشف (١/ ٢٤٦/ ترجمة ١٦١٨)، وتقريب التهذيب (٣٣٣ / ترجمة ١٩٩٠).\n(^٣) هو داوود بن نصير، الطائي، أبو سليمان، الكوفي.\n(^٤) هشام بن عروة هو موضع الالتقاء.\n(^٥) في الأصل ضبة فوق لفظ الجلالة، وفي الحاشية كلمة: (فيه).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٢٧٨)، ورقم (١٠٢٧٢)، وهذا الطريق عند مسلم برقم (٧٩)، دون قولها: (ولا خير بين أمرين …).\n(^٧) في نسخة (ل): (لم أكتبه).","vol":"18","page":210},{"text":"<span data-type='title' id=toc-1330>بيان طيب [ريح] (^١) يد رسول الله ﷺ، وجسده وعرقه، والاستشفاء بها، وبركة يده، والدليل على أنَّ عرق الإنسان طاهر، في حال نومه ويقظه</span>\n_________\n(^١) من نسخة (ل).","vol":"18","page":213},{"text":"١٠٢٨٤ - حدثنا أحمد بن عثمان الأودي، حدثنا عمرو بن حماد ابن طلحة القنّاد (^١)، قال: حدثنا أسباط بن نصر، عن سماك [بن حرب] (^٢)، عن جابر بن سمرة، قال: خرج النبي ﷺ بعدما صلى الظهر، فاستقبله ولدان، فمسح خدودهم بيده، ومسح خدي، فوجدت ليده بردا وريحا، كأنما أخرجها من جونة (^٣) عطار (^٤).\n_________\n(^١) عمرو بن حماد بن طلحة النقاد هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) جونة -بضم الجيم، وبالواو، وقد تهمز- هي التي يعد فيها الطيب ويحرز.\nانظر: النهاية (١/ ٣١٨)، وشرح النووي (١٥/ ٨٥).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب طيب رائحة النبي ﷺ (٤/ ١٨١٤/ حديث رقم ٨٠).","vol":"18","page":213},{"text":"١٠٢٨٥ - حدثني جعفر بن الهُذيل القنَّاد ابنة أبي أسامة، قال: حدثنا عمرو بن حماد (^١)، قال: حدثنا أسباط، عن سماك، عن جابر\n⦗٢١٤⦘ ابن سمرة، قال: مسح رسول الله ﷺ خَدّي، فكانَّ يده خرج (^٢) من جونة عطار (^٣).\n_________\n(^١) عمرو بن حماد هو موضع الالتقاء.\n(^٢) في نسخة (ل) ضبة على حرف الجيم من كلمة (خرج)، ولعلها إشارة إلى أن الأولى: (خرجت).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٤).","vol":"18","page":213},{"text":"١٠٢٨٦ - حدثنا أبو زرعة الدمشقي عبد الرحمن بن عمرو (^١)، قال: حدثنا يحيى بن معين، قال: حدثنا غندر (^٢) حدثنا شعبة، عن سماك ابن حرب، قال: سمعت جابر بن سمرة، قال: كان رسول الله ﷺ ضليع الفم، أشكل العين، منهوش (^٣) العقبين (^٤)، قال: فقلت لسماك: ما ضليع الفم؟ قال: عظيم الفم. قلت: ما أشكل العين؟ قال: طويل شق العين (^٥). قلت:\n⦗٢١٥⦘ ما منهوش العقب؟ قال: قليل لحم العقب (^٦).\n_________\n(^١) هنا تنتهي الورقة رقم (١٨٧) من مصورة نسخة (هـ)، والورقة التي بعدها ساقطة من المصورة التي عندي.\n(^٢) غندر هو موضع الالتقاء.\n(^٣) وفي صحيح مسلم: (منهوس)، بالسين المهملة، وهي لغة ورواية أيضا.\nانظر: المجموع المغيث (٣/ ٣٦٩، ٣٧٠)، والنهاية (٥/ ١٣٦).\n(^٤) في نسخة (ل): العقب.\n(^٥) قال القاضي: هذا وهم من سماك باتفاق العلماء، وغلط ظاهر، وصوابه -ما اتفق عليه العلماء، نقله أبو عبيد، وجميع أصحاب الغريب-: أن الشكلة: حمرة في بياض العينين، وهو محمود، والشهلة -بالهاء- حمرة في سواد العين. اهـ. =\n⦗٢١٥⦘ = ونقل الزبيدي عن شيخه محمد بن الطيب الفاسي أن هذا تفسير غريب، وأطبق أئمة الحديث على أنه وهم محض، وأنه لو ثبت لغة فلا يصح في وصفه ﷺ، لأن طول شق العين ذم محض، فكيف وهو غير ثابت عن العرب، ولا نقله أحد من أئمة الأدب. اهـ.\nانظر: غريب الحديث لأبي عبيد (٣/ ٢٧)، وغريب الحديث للحربي (٢/ ٦٥٣)، والمجموع المغيث (٢/ ٢١٦)، والنهاية (٢/ ٤٩٥)، وشرح النووي (١٥/ ٩٢)، وتاج العروس (٧/ ٣٩٣).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في صفة فم النبي ﷺ، وعينه، وعقبه (٤/ ١٨٢٠/ ٩٧).","vol":"18","page":214},{"text":"١٠٢٨٧ - حدثنا يونس بن حبيب، حدثنا أبو داوود، قال: حدثنا شعبة، أخبرني سماك بن حرب (^١)، قال: سمعت جابر بن سمُرة، قال: كان رسول الله ﷺ أشكل العين، منهوش العقب، [ضليع الفم] (^٢).\n_________\n(^١) سماك بن حرب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٦)، وما بين المعقوفتين من نسخة (ل).","vol":"18","page":215},{"text":"١٠٢٨٨ - [حدثنا أبو علي الزعفراني، حدثنا أبو قطن عمرو ابن الهيثم (^١)، حدثنا شعبة (^٢)، بإسناده: كان النبي ﷺ أشكل العين،\n⦗٢١٦⦘ منهوش العقب] (^٣).\n_________\n(^١) ابن قطن -بفتح القاف والمهملة، ثم النون- القطعي -بضم القاف، وفتح المهملة- البصري.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٦)، وما بين المعقوفتين من نسخة (ل).","vol":"18","page":215},{"text":"١٠٢٨٩ - حدثني محمد بن الليث المروزي، قال: حدثنا عبدان، أخبرني أبي، عن شعبة (^١)، قال: سمعت سماك بن حرب، قال: سمعت جابر ابن سمرة يقول: كان الصّبيان يمرون على النبي ﷺ، فيمسح خُدودهم، بعضهم يمسح خديه، وبعضهم [يمسح] (^٢) خده، فمررت به، فمسح خدي، قال سماك: فكانت (^٣) الجانب الذي مسح النبي ﷺ خده أحسن من الجانب الآخر (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل) ضبة فوق حرف التاء من كلمة (كانت)، ولعل ذلك إشارة إلى أن الصواب (كان)، والله أعلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٤)، وقول سماك: (فكانت الجانب …) ليس عند مسلم.\nفوائد الاستخراج: زيادة قول سماك عن أثر مسح النبي ﷺ على خد جابر بن سمرة.\nوهذه الزيادة في إسنادها شيخ المصنف، لم أقف على ترجمته، لكن تابعه أحمد بن سيار المروزي، عن عبدان -وهو عبد الله بن عثمان- به، عند الطبراني في المعجم الكبير (٢/ ٢٢١/ حديث رقم ١٩٠٩). =\n⦗٢١٧⦘ = وأحمد بن سيار ثقة، لكن الراوي عنه هو محمد بن عيسى بن شيبة المصري، شيخ الطبراني، لم أقف على ترجمته.","vol":"18","page":216},{"text":"١٠٢٩٠ - حدثنا ابن المنادي، حدثنا يونس بن محمد، حدثنا حماد (^١)، عن ثابت، عن أنس بن مالك، قال: كان رسول الله ﷺ أزهر (^٢) اللون، كأن عرقه اللؤلؤ، إذا مشى تكفّأ (^٣)، وما مسست ديباجة (^٤) ولا حريرا ألين من كَفِّ رسول الله ﷺ، ولا شممت رائحة مسك ولا عنبر أطيب من رائحة رسول الله ﷺ (^٥).\n_________\n(^١) ابن سلمة -كما في الإسناد الآتي- هو موضع الالتقاء.\n(^٢) الأزهر هو: الأبيض النير. غريب الحديث لأبي عبيد (٣/ ٢٧)، والنهاية (٢/ ٣٢١).\n(^٣) تكفأ -بالهمز، وقد يترك الهمز- أي: تمايل إلى قدام، ومعناه: يميل إلى سمته وقصد مشيه.\nوقال شمر: أي: مال يمينا وشمالا، كما تكفأ السفينة.\nوخطأه الأزهري، وذكر أن الصواب هو المعنى الأول.\nلكن القاضي تعقب الأزهري، قال: لا بعد فيما قال شمر، إذا كان خلقة وجبلة، والمذموم منه ما كان مستعملا مقصودا.\nانظر: النهاية (٤/ ١٨٣)، وشرح النووي (١٥/ ٨٥).\n(^٤) الديباج -بكسر الدال، وقد تفتح- هو: الثياب المتخذة من الإبريسيم.\nالنهاية (٢/ ٩٧).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب طيب رائحة النبي ﷺ، ولين مسه، والتبرك بمسحه (٤/ ١٨١٥/ حديث رقم ٨٢). =\n⦗٢١٨⦘ = وأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٦/ حديث رقم ٣٥٦١).","vol":"18","page":217},{"text":"١٠٢٩١ - حدثنا محمد بن علي بن داوود ابن أخت غزال، حدثنا عفان، ح.\nوحدثنا أبو أمية، قال: حدثنا الحسن بن موسى، قالا: حدثنا حماد بن سلمة (^١)، عن ثابت البناني، عن أنس بن مالك، أن رسول الله ﷺ كان أزهر اللون، كأن عرقه اللؤلؤ، إذا مشى تكفأ، ولا شممت مسكة ولا عنبرة، أطيب من ريح رسول الله ﷺ، ولا مسست ديباجة ولا حريرا، ألين من كفِّ رسول الله ﷺ (^٢).\nرواه مسلم، عن الدارمي (^٣)، عن حبان، عن حماد، بمثله (^٤).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٠).\nفوائد الاستخراج: تقييد المهمل، وهو حماد، بأنه ابن سلمة.\n(^٣) هو أحمد بن سعيد بن صخر، كما سماه مسلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٩١)، وهذا الطريق عند مسلم برقم (٨١).","vol":"18","page":218},{"text":"١٠٢٩٢ - حدثنا عبَّاس الدوري، حدثنا شبابة بن سوار، حدثنا سليمان بن المغيرة (^١)، عن ثابت، عن أنس، قال: ما شممت ريح مسك ولا عنبر ولا غيره، أطيب من ريح رسول الله ﷺ، ولا مسست\n⦗٢١٩⦘ ثوب (^٢) حرير ولا غيره، ألين من كفِّه (^٣).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) كلمة (ثوب) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٠)، وهذا الطريق عند مسلم برقم (٨١).","vol":"18","page":218},{"text":"١٠٢٩٣ - حدثنا أبو أمية، حدثنا عاصم بن علي، حدثنا سليمان ابن المغيرة (^١)، بإسناده: ما شممت شيئا قط عنبرا ولا مسكا قط، أطيب من ريح رسول الله ﷺ، ولا مسست شيئا قط ديباجا ولا حريرا، ألين من كف (^٢) النبي ﷺ (^٣).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) بكلمة (من كف) تبدأ الورقة رقم (١٨٩) من مصورة نسخة (هـ).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٠)، وهذا الطريق عند مسلم برقم (٨١).","vol":"18","page":219},{"text":"١٠٢٩٤ - حدثنا إبراهيم الحربي (^١)، حدثنا عفان (^٢)، حدثنا وهيب، حدثنا أيوب، عن أبي قلابة، عن أنس، عن أم سليم: أن النبي ﷺ كان يأتيها، فيقيل عندها (^٣).\n⦗٢٢٠⦘ قال إبراهيم: والقائلة: نصف النهار (^٤).\n_________\n(^١) هو إبراهيم بن إسحاق بن إبراهيم، البغدادي، أبو إسحاق.\n(^٢) عفان بن مسلم هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب طيب عرقه النبي ﷺ والتبرك به (٤/ ١٨١٦/ حديث رقم ٨٥).\nوأخرجه البخاري في صحيحه -كتاب الاستئذان، باب من زار قوما فقال عندهم (١١/ ٧٠/ حديث رقم ٦٢٨١) من طريق ثمامة، عن أنس.\n(^٤) لم أجد هذه المادة في القسم المطبوع من غريب الحديث للحربي، وتقدم بيان القائلة.\nانظر الحديث رقم (١٠٠٧٧).","vol":"18","page":219},{"text":"١٠٢٩٥ - حدثنا أبو الأحوص، حدثنا عبد الأعلى بن حماد (^١)، حدثنا وُهيب (^٢)، عن أيوب، عن أبي قلابة، عن أنس قال: كان النبي ﷺ يأتي أم سليم، فيقيل عندها، وكان كثير العرق، فتجعلة في القوارير، وكان يصلي على الخمرة (^٣) (^٤) (^٥).\n_________\n(^١) ابن نصر، الباهلي مولاهم، أبو يحيى المعروف بـ (النرسي).\n(^٢) وهيب -ابن خالد- هو موضع الالتقاء.\n(^٣) الخمرة -بضم الخاء المعجمة، وسكون الميم- شيء منسوج، يعمل من سعف النخل، ويرمل بالخيوط، وهو صغير على قدر ما يسجد عليه المصلي، أو فويق ذلك، فإن عظم حتى يكفي الرجل لجسده كله، في صلاة أو مضجع، أو أكثر من ذلك، فهو حينئذ حصير وليس بخمرة.\nغريب الحديث لأبي عبيد (١/ ١٧٧)، وانظر فتح الباري (١/ ٤٣٠).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤).\nفوائد الاستخراج: زيادة: (وكان يصلي على الخمرة)، في حديث أنس. وهي زيادة ثابتة في مسند أحمد (٦/ ٣٧٦، ٣٧٧) عن عفان، عن وهيب، عن أيوب، عن أبي قلابة، عن أنس، عن أم سليم. وثابتة في الصحيحين من حديث ميمونة ﵂.\nانظر: صحيح البخاري -كتاب الحيض، باب رقم ٣٠ (١/ ٤٣٠/ حديث رقم ٣٣٣). وصحيح مسلم- كتاب المساجد، باب جواز الجماعة في النافلة … (١/ ٤٥٨ / حديث رقم ٢٧٠).\n(^٥) في نسخة (ص) زيادة، وعليها إشارة (لا- إلى)، وهي: \"كذا رواه جرير، عن وهيب، =\n⦗٢٢١⦘ = قال: عن أم سليم\"، ولم أقف على من وصل رواية جرير هذه. والأولى بهذه التعليق هو الحديث السابق، لأنه من رواية وهيب، ومن مسند أم سليم.","vol":"18","page":220},{"text":"١٠٢٩٦ - و(^١) حدثنا إسماعيل القاضي، حدثنا إبراهيم ابن الحجاج، حدثنا وهيب (^٢)، عن أيوب، عن أبي قلابة، عن أنس، قال: كان النبي ﷺ (^٣) يأتي أم سليم، فيقيل عندها، وكان يُقيل على نطع (^٤)، وكان كثير العرق، فتتتبع العرق من النطع، فتجعله في القوارير، وكان يصلي على الخمرة (^٥).\n_________\n(^١) حرف الواو ساقط من نسخة (ل).\n(^٢) وهيب -ابن خالد- هو موضع الالتقاء.\n(^٣) أول الحديث في نسخة (ل) لفظه: (عن أنس: أن رسول الله ﷺ كان …).\n(^٤) النطع في أربع لغات: فتح النون وكسرها، ومع كل واحد فتح الطاء وسكونها، وهو بساط من أديم.\nانظر: شرح النووي (١/ ١٧٢)، ومختار الصحاح (ص ٦٦٦)، والقاموس المحيط (٤/ ٣٩١).\n(^٥) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٢٩٤)، ورقم (١٠٢٩٥).","vol":"18","page":221},{"text":"١٠٢٩٧ - حدثنا الصغاني، حدثنا عبيد الله بن عمر، حدثنا جعفر ابن سُليمان (^١)، حدثنا ثابت، عن أنس بن مالك، قال: ما مسست خزا (^٢)\n⦗٢٢٢⦘ قط، ولا حريرا قط، كان ألين مسًّا من كَفِّ رسول الله ﷺ، قال: وما شممت مسكا قط، ولا عطرا قط، ولا شيئا قط، كان أطيب من عرق رسول الله ﷺ (^٣).\n_________\n(^١) جعفر بن سليمان هو موضع الالتقاء.\n(^٢) الخز -بفتح المعجمة، وتشديد الزاي- ثياب تنسج من صوف وإبريسيم. =\n⦗٢٢٢⦘ = وقال ابن حجر: هو ما غلظ من الديباج، وأصله من وبر الأرنب.\nانظر: النهاية (٢/ ٢٨)، والفتح (١٠/ ٢٧٢).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤)، وهذا الطريق عند مسلم برقم (٨١).","vol":"18","page":221},{"text":"١٠٢٩٨ - حدثنا أبو أمية، حدثنا عاصم بن علي، حدثنا سليمان ابن المغيرة (^١)، عن ثابت، عن أنس، قال: أتانا رسول الله ﷺ، فقال عندنا، فجاءت أمي -أم سليم- بقارورة، فجعلت تسلت (^٢) العرق فيها، فاستيقظ النبي ﷺ، فقال: يا أم سليم، ما الذي تصنعين؟ قالت: هذه (^٣) عرقك، نجعله في طيبنا، وهو أطيب الطيب (^٤).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) سلت: أي: مسح، وأصل السلت: القطع والقشر، وسلت القصعة: لحستها.\nالفائق (٢/ ١٩٣)، وانظر المجموع المغيث (٢/ ١١٠)، والنهاية (٢/ ٣٨٨).\n(^٣) هكذا في الأصل، ونسختي (ل)، (هـ)، وفي صحيح مسلم: (هذا).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤)، وهذا الطريق عند مسلم برقم (٨٣).\nفوائد الاستخراج: تقييد المهمل، وهو سليمان، بأنه ابن المغيرة.","vol":"18","page":222},{"text":"١٠٢٩٩ - حدثنا [محمد بن عبد الملك] (^١) الدقيقي، حدثنا يزيد\n⦗٢٢٣⦘ ابن هارون، حدثنا عبد العزيز بن عبد الله بن أبي سلمة الماجشون (^٢)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، قال: كان رسول الله ﷺ يأتي أم سليم وينام على فراشها، فجاء (^٣) ذات يوم في يوم صائف، فاضطجع على فراشها، وليست في البيت، وعلى الفراش رقعة من أدم (^٤)، فعرق، فاستنقع (^٥) عرقه على ذلك الأدم، فأتت أم سليم، فقيل لها: ذاك رسول الله ﷺ نائم على فراشك، فجاءت، فإذا هو نائم، فلما رأت عرقه، فتحت عتيدتها (^٦)، فجاءت بقواريرها، فجعلت تتبع ذلك العرق، فتجعله في قواريرها، فاستيقظ رسول الله ﷺ، فقال: \"ما تصنعين يا أم سُليم\"؟ قالت: يا رسول الله، نرجو بركته لصبياننا، قال: \"أصبت\" (^٧).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد العزيز بن عبد الله بن أبي سلمة الماجشون هو موضع الالتقاء.\n(^٣) في الأصل ونسخة (هـ): (فجاءته)، والتصويب من نسخة (ل)، وصحيح مسلم.\n(^٤) أَدم -بفتح الهمزة والدال المهملة- هو الجلد المدبوغ.\nفتح الباري (١٠/ ٢٨٨).\n(^٥) استنقع: أي اجتمع. لسان العرب (٦/ ٤٥٢٥).\n(^٦) هي كالصندوق الصغير، الذي تترك فيه المرأة ما يعز عليها من متاعها.\nالنهاية (٣/ ١٧٧).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤)، وهذا الطريق عند مسلم برقم (٨٤).","vol":"18","page":222},{"text":"١٠٣٠٠ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، قال: حدثنا عبد العزيز بن أبي سلمة الماجشون (^١)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس، قال: كان رسول الله ﷺ يأتي أم سليم وينام على فراشها، وليست ثم. وذكر بنحوه (^٢) (^٣).\n_________\n(^١) عبد العزيز بن أبي سلمة الماجشون هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤)، وهذا الطريق عند مسلم برقم (٨٤).\n(^٣) في نسختي (ل)، (هـ) ذكر تمام الحديث، وعليه إشارة (لا- إلى)، وهو: (فأتت فقيل لها: هذا رسول الله ﷺ على فراشك، فانتهت إليه، وقد عرق عرقا شديدا، وذلك في الحر، فأخذت قارورة، فجعلت تأخذ ذلك العرق، فجعلته في القارورة، فاستيقظ رسول الله ﷺ فقال: \"ما الذي تصنعين؟ فقالت: بركتك يا رسول الله، نجعله في طيبنا. فقال رسول الله ﷺ: أصبت\".","vol":"18","page":224},{"text":"١٠٣٠١ - حدثنا أبو أمية، حدثنا أبو نعيم، حدثنا عبد العزيز بن أبي سلمة (^١)، بإسناده [مثله] (^٢)، إلا أنه قال: فجاءت وقد عرق فاستنقع (^٣) عرقه، على قطعة أديم (^٤) على الفراش، ففتحت عتيدتها، فجعلت تنشف ذلك العرق في قارورتها، ففزع النبي ﷺ، فقال: \"ما\n⦗٢٢٥⦘ تصنعين يا أم سليم\"؟ فقالت: نرجو بركته لصبياننا، فقال: \"أصبت\" أو \"أحسنت\" (^٥).\n_________\n(^١) عبد العزيز بن أبي سلمة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في الأصل ونسخة (هـ): (واستتبع)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٤) في نسخة (ل): أدم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٢٩٤)، وهذا الطريق عند مسلم برقم (٨٤).\nتنبيه: في آخر لوحة (١١/ب) من الأصل، توجد العبارة التالية: (آخر الجزء السابع والثلاثين من أصل أبي المظفر السمعاني ﵀.","vol":"18","page":224},{"text":"<span data-type='title' id=toc-1331>بيان صفة لون رسول الله ﷺ عند نزول الوحي عليه، وما كان يصيبه فيه</span>","vol":"18","page":226},{"text":"١٠٣٠٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا حدَّثه، عن هشام بن عُروة (^١)، عن أبيه، عن عائشة، أن الحارث ابن هشام سأل رسول الله ﷺ، فقال: يا رسول الله، كيف يأتيك الوحي؟ فقال رسول الله ﷺ: \"أحيانا يأتيني مثل صلصلة (^٢) الجرس (^٣)، وهو أشده علي، فيفصم (^٤) عني، وقد وعيت ما قال، وأحيانا يتمثل لي\n⦗٢٢٧⦘ الملك رجلا، فيكلمني، فأعي ما يقول\". قالت عائشة: ولقد رأيته ينزل عليه في اليوم الشديد البرد، فيفصم عنه كان جبينه ليتفصَّد (^٥) عرقا (^٦).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) الصلصلة -بمهملتين مفتوحتين، بينهما لام ساكنة- صوت الحديد إذا حرك، وصل الحديد وصلصل: إذا تداخل صوته، ثم أطلق اللفظ على كل صوت له طنين.\nوقيل: هو صوت متدارك، لا يدرك في وهلة.\nانظر: المجموع المغيث (٢/ ٢٨٢)، وشرح النووي على مسلم (١٥/ ٨٧)، وفتح الباري (١/ ٢٠).\n(^٣) الجرس هو الصوت المحتقن، كصوت الجلجل يخرج من جوفه. المجموع المغيث (١/ ٣٢٠)، وفي غريب الحديث للحربي (١/ ١٢): (هو صوت المتحقن …) الخ.\nوفي النهاية (١/ ٢٦١): (هو الجلحل الذي يعلق على الدواب). ونقله الحافظ في الفتح (١/ ٢٠).\n(^٤) يفصم -بفتح الياء، وإسكان الفاء، وكسر الصاد المهملة- أي: يقلع وينجلى ما يتغشاني. =\n⦗٢٢٧⦘ = والفصم هو: القطع من غير إبانة. شرح النووي (١٥/ ٨٧)، وانظر: غريب الحديث لأبي عبيد (١/ ٣٠٥)، والفائق (٣/ ١٢٢).\n(^٥) ليتفصد -بالفاء، وتشديد المهملة- مأخوذ من الفصد، وهو: قطع العرق لإسالة الدم.\nفتح الباري (١/ ٢١)، وانظر غريب الحديث للحربي (٢/ ٧٠٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب عرق النبي ﷺ في البرد، وحين يأتيه الوحي (٤/ ١٨١٦، ١٨١٧/ حديث رقم ٨٦، ٨٧). لكنه فصل قول عائشة وجعله حديثا مستقلا من طريق أبي أسامة، عن هشام، به.\nوأخرجه البخاري في صحيحه -كتاب بدء الوحي، باب رقم ٢ (١/ ١٨/ حديث رقم ٢) بمثل سياق أبي عوانة، وطرفه في (٣٢١٥).","vol":"18","page":226},{"text":"١٠٣٠٣ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا القعنبي، عن مالك، بإسناده (^١)، مثله (^٢).\n_________\n(^١) موضع الالتقاء هو هشام بن عروة شيخ مالك.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٢).","vol":"18","page":227},{"text":"١٠٣٠٤ - حدثنا عمار بن رجاء، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا هشام بن عروة، عن أبيه، عن عائشة، أن الحارث ابن هشام سأل رسول الله ﷺ: كيف يأتيك الوحي؟ قال: \"أحيانا يأتيني\n⦗٢٢٨⦘ في مثل صلصلة الجرس، فيفصم عني، ويأتيني أحيانا في مثل صورة الفتى، فينبذه (^٢) إلي فأعيه، وهو أهونه علي\" (^٣) (^٤).\n_________\n(^١) ابن عيينة -كما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) النبذ هو: الطرح والإلقاء. انظر: الفائق (٣/ ٤٠١)، والنهاية (٥/ ٦، ٧).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٢).\nفوائد الاستخراج: زيادة قوله: وهو أهونه علي.\n(^٤) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: \"ذكر علي بن حرب، عن أبي معاوية، عن هشام بن عروة، بنحوه\"، ولم أقف على هذه الطريق.","vol":"18","page":227},{"text":"١٠٣٠٥ - حدثنا أبو داوود الحراني، حدثنا محاضر، حدثنا هشام ابن عروة (^١)، عن أبيه، عن عائشة، قالت: سأل النبي ﷺ الحارث ابن هشام: كيف ينزل عليه (^٢) الوحي؟ قال: \"كان يأتيني أحيانا في مثل صلصلة الجرس، فيفصم عني وقد وعيته، وهو أشده علي، وأحيانا يأتيني في مثل سورة الرجل، فيكلمني، فأعي ما قال\" (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (عليك).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٢).","vol":"18","page":228},{"text":"١٠٣٠٦ - حدثنا يزيد بن سنان، حدثنا عبد الله بن بكر السهمي، حدثنا سعيد بن أبي عروبة (^١)، عن قتادة، عن الحسن (^٢)، عن حطان ابن\n⦗٢٢٩⦘ عبد الله الرقاشي، عن عبادة بن الصامت، قال: كان رسول الله ﷺ إذا نزل عليه، كرب (^٣) لذلك، وتربَّد (^٤) له وجهه (^٥).\n_________\n(^١) سعيد بن أبي عروبة هو موضع الالتقاء.\n(^٢) هو البصري، كما ذكره المزي في الرواة عن حطان بن عبد الله (٦/ ٥٦٢).\n(^٣) (كرب) -بضم الكاف وكسر الراء- أي: أصابه الكرب، فهو مكروب، والذي كربه كارب. والكرب -على وزن الضرب-: الحزن والغم الذي يأخذ بالنفس.\nانظر: المجموع المغيث (٣/ ٣٠)، وشرح النووي (١٥/ ٨٨)، ولسان العرب (٥/ ٣٨٤٥).\n(^٤) تربد: تغير لونه إلى الغبرة. وقيل: الربدة: لون بين السواد والغبرة.\nالنهاية (٢/ ١٨٣)، وانظر: غريب الحديث لأبي عبيد (٤/ ١٢١)، وشرح النووي (١٥/ ٨٨).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب عرف النبي ﷺ في البرد، وحين يأتيه الوحي (٤/ ١٨١٧/ حديث رقم ٨٨).\nفوائد الاستخراج: تقييد المهمل، وهو سعيد، بأنه ابن أبي عروبة.","vol":"18","page":228},{"text":"١٠٣٠٧ - حدثنا يزيد بن سنان، قال: حدثنا معاذ ابن هشام (^١)، قال: حدثني أبي، عن قتادة، عن الحسن، عن حطان بن عبد الله الرَّقاشي عن عبادة بن الصامت، أن رسول الله ﷺ أنزل عليه ذات يوم، فنكس رأسه، ونكس أصحابه رؤوسهم، فلما سُري (^٢)\n⦗٢٣٠⦘ عنه رفع رأسه، ورفعوا رؤوسهم (^٣).\n_________\n(^١) معاذ بن هشام هو موضع الالتقاء.\n(^٢) سري -بضم المهملة، وتشديد الراء المكسورة- أي: انجلت عنه الغشية التي لحقته، وانكشف عنه الكرب الذي خامره، يقال: سروت الثوب عن بدني، نزعت، وسريت أيضا: كشفت. =\n⦗٢٣٠⦘ = انظر: غريب الحديث لأبي عبيد (١/ ٩٢)، والمجموع المغيث (٢/ ٨٥)، والنهاية (٢/ ٣٦٤)، وفتح الباري (٣/ ٣٩٤)، وفيه: (أي: كشف عنه شيئا بعد شيء).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٦)، وهذا الطريق عند مسلم برقم (٨٩).","vol":"18","page":229},{"text":"١٠٣٠٨ - حدثنا ابن المُنادي، حدثنا يونس بن محمد، حدثنا شيبان، عن قتادة (^١)، قال: وحدث الحسن عن حطان بن عبد الله [الرقاشي] (^٢)، عن عبادة بن الصامت، أن نبي الله ﷺ أنزل عليه ذات يوم، فنكس، ونكس أصحابه، فلمَّا سُري عنه رفع أصحابه رؤوسهم (^٣).\n_________\n(^١) قتادة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٦).","vol":"18","page":230},{"text":"<span data-type='title' id=toc-1332>بيان صفة شعر رسول الله ﷺ، وصفة ما بين منكبيه، والدليل على أن السنّة في الفرق لمن له شعر</span>","vol":"18","page":231},{"text":"١٠٣٠٩ - حدثنا أبو الأحوص القاضي، حدثنا محمد بن الصلت، ح.\nوحدثنا إسماعيل بن إسحاق القاضي، حدثنا إبراهيم بن حمزة، قالا: حدثنا إبراهيم بن سعد (^١)، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عبَّاس، قال: كان أهل الكتاب يُسدلون (^٢) شعورهم، وكان المشركون يفرقون (^٣) رؤوسهم، وكان رسول الله ﷺ، يعجبه موافقة أهل الكتاب فيما لم يؤمر به، فسدل رسول الله ﷺ، ثم فرق بعد ذلك (^٤).\n⦗٢٣٢⦘ وقال محمد بن الصلت: فسدل رسول الله ﷺ، ثم فرق بعد (^٥).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) سدل يسدل -بضم الدال وكسرها- قال القاضي: سدل الشعر: إرساله، والمراد به هنا عند العلماء: إرساله على الجبين، واتخاذه كالقصة.\nانظر: شرح النووي (١٥/ ٨٩)، وانظر فتح الباري (٦/ ٥٧٤) و(١٠/ ٣٦١).\n(^٣) يفرقون هو بضم الراء وكسرها، والفرق -بفتح الفاء وسكون الراء- هو فرق شعر الرأس، وهو قسمته في المفرق، وهو وسط الرأس، فيلقي شعر رأسه إلى جانبي رأسه، ولا يترك منه شيئا على جبهته.\nانظر: الفتح (٦/ ٥٧٤) و(١٠/ ٣٦١).\n(^٤) كلمة (ذلك) وما بعدها ليس في نسخة (ل) إلا قوله: (وقال محمد بن الصلت) فمضروب عليها.\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في سدل النبي ﷺ شعره، وفرقه (٤/ ١٨١٧، ١٨١٨/ حديث رقم ٩٠).","vol":"18","page":231},{"text":"١٠٣١٠ - حدثنا عيسى بن أحمد، حدثنا ابن وهب، ح.\nوحدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس ابن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس: أن رسول الله ﷺ كان يُسدل شعره، وكان المشركون يفرقون رؤوسهم، وكان أهل الكتاب يُسدلون شعورهم، وكان رسول الله ﷺ يحب موافقة أهل الكتاب فيما لم يؤمر بشيء، ثم فرق رسول الله ﷺ رأسه (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٩)، وهذا الطريق عند مسلم برقم (٩٠/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكره متن رواية ابن وهب، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد.","vol":"18","page":232},{"text":"١٠٣١١ - حدثنا إبراهيم بن مرزوق، وأبو داوود الحراني، قالا: حدثنا عثمان بن عمر، حدثنا يونس بن يزيد (^١)، عن الزهري، بإسناده، مثله: فيما لم ينزل عليه، ففرَّق رسولُ الله رأسه (^٢).\n_________\n(^١) يونس بن يزيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٠٩)، وهذا الطريق عند مسلم برقم (٩٠ / =\n⦗٢٣٣⦘ = الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو يونس، بأنه ابن يزيد.","vol":"18","page":232},{"text":"١٠٣١٢ - حدثنا أبو داوود الحراني، حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن أبي إسحاق، عن البراء بن عازب، قال: كان رسول الله ﷺ رجلا مربوعا (^٢)، بعيد ما بين المنكبين (^٣)، جمته (^٤) إلى شحمة أذنيه (^٥)، عليه حُلَّة (^٦)\n⦗٢٣٤⦘ حمراء، ما رأيت شيئا قط أحسن منه (^٧).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) هو بمعنى قوله -في الرواية الأخرى- ليس بالطويل ولا بالقصير.\nانظر: النهاية (٢/ ١٩٠)، وشرح النووي (١٥/ ٩٠).\n(^٣) المنكب هو مجتمع ما بين العضد والكتف.\nانظر: مقاييس اللغة (٥/ ٤٧٤)، ومختار الصحاح (ص ٦٧٨)، ولسان العرب (٦/ ٤٥٣٥)، وزاد: - (وحبل العاتق من الإنسان) - وغاية الإحسان في خلق الإنسان (ص ١٤٨).\n(^٤) جمته -بضم الجيم، وتشديد الميم- أي شعر رأسه إذا نزل إلى المنكبين.\nانظر: النهاية (١/ ٣٠٠)، وشرح النووي (١٥/ ٩٠)، وفتح الباري (١٠/ ٣٥٧)، وفيه: (إلى قرب المنكبين).\n(^٥) شحمة الأذن: اللين منها في أسفلها، وهو معلق القرط. شرح النووي (١٥/ ٩٠).\n(^٦) الحلة: إزار ورداء، ولا تسمى حلة حتى تكون ثوبين.\nغريب الحديث لأبي عبيد (١/ ٢٢٨)، وفي النهاية (١/ ٤٣٢) وغيرها زيادة: (من جنس واحد). =\n⦗٢٣٤⦘ = وقال ابن حجر: (وقد نقل بعض أهل اللغة: أن الحلة لا تكون إلا ثوبين جديدين يحلهما من طيهما، فأفاد أصل تسمية الحلة). اهـ. الفتح (١/ ٨٦).\n(^٧) أخرجه مسلم في صحيحه -كتاب الفضائل، باب صفة النبي ﷺ، وأنه كان أحسن الناس وجها (٤/ ١٨١٨/ حديث رقم ٩١).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٥/ حديث رقم ٣٥٥١)، وأطرافه في (٣٥٤٩، ٥٨٤٨، ٥٩٠١).","vol":"18","page":233},{"text":"١٠٣١٣ - [حدثنا أبو أمية، حدثنا أبو الوليد، حدثنا شعبة (^١)، بإسناده، مثله] (^٢) (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢).\n(^٣) ما بين المعقوفين من نسخة (ل).","vol":"18","page":234},{"text":"١٠٣١٤ - حدثنا أبو أمية، حدثنا النُّفيلي، حدثنا هُشيم، عن شعبة (^١)، عن أبي إسحاق، عن البراء، قال: رأيت رسول الله ﷺ في حُلة حمراء مترجلا، لم أر بعيني قبله ولا بعده أحدا هو أجمل منه (^٢).\nوسمعت النبي ﷺ يقول: \"أنا النبي لا كذب، أنا ابن عبد المطلب\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢).\n(^٣) هذا جزء من حديث البراء بن عازب عن غزوة حنين، أخرجه مسلم في صحيحه - =\n⦗٢٣٥⦘ = كتاب الجهاد، باب في غزوة حنين (٣/ ١٤٠١/ حديث رقم ٨٠).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب من قاد دابة غيره في الحرب (٦/ ٦٩ / حديث رقم ٢٨٦٤)، كلاهما من طريق شعبة، به، وأطرافه عند البخاري في (٢٨٧٤، ٢٩٣٠، ٣٠٤٢، ٤٣١٥، ٤٣١٦، ٤٣١٧).","vol":"18","page":234},{"text":"١٠٣١٥ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود، حدثنا شعبة (^١)، عن أبي إسحاق، قال: سمعت البراء بن عازب، يقول: كان رسول الله ﷺ مربوعا، بعيد ما بين المنكبين أعظم (^٢) الناس، وأحسن الناس، جُمتُه إلى أذنية، عليه حُلَّة حمراء، ما رأيت شيئا قط أحسن منه (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): أحلم.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢).","vol":"18","page":235},{"text":"١٠٣١٦ - حدثنا أبو عبيد الله الوراق، حدثنا أبو بكر الحنفي (^١)، حدثنا سفيان (^٢)، عن أبي إسحاق، عن البراء بن عازب، قال: ما رأيت أحدا أحسن من رسول الله ﷺ في حُلة حمراء، ولا أحسن وجهًا، ولا أحسن شعرًا، له جُمة تضرب منكبيه، ليس بالذاهب، ولا بالقصير، وسط، بعيد ما بين المنكبين (^٣).\n_________\n(^١) هو عبد الكبير بن عبد المجيد بن عبيد الله، البصري.\n(^٢) الثوري -كما في تحفة الأشراف (٢/ ٤٧ / حديث رقم ١٨٤٧) - هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢)، وهذا الطريق عند مسلم برقم (٩٢). =\n⦗٢٣٦⦘ = فوائد الاستخراج:\n- زيادة قوله: \"ولا أحسن الناس شعرا\".","vol":"18","page":235},{"text":"١٠٣١٧ - حدثنا الغزي، حدثنا الفريابي، عن سفيان (^١)، بإسناده: رأيت على النبي ﷺ جُمة (^٢).\n_________\n(^١) الثوري -كما تقدم في الحديث رقم (١٠٣١٦) - هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢)، وهذا الطريق عند مسلم برقم (٩٢).","vol":"18","page":236},{"text":"١٠٣١٨ - حدثنا أبو الأزهر، حدثنا إسحاق بن منصور (^١)، حدثنا إبراهيم ابن يوسف بن أبي إسحاق، عن أبيه، عن أبي إسحاق، قال: سمعت البراء ابن عازب يقول: كان رسول الله ﷺ أحسن الناس وجها، وأحسنهم (^٢) خلقا (^٣)،\n⦗٢٣٧⦘ ليس بالطويل المذاهب، ولا بالقصير (^٤).\n_________\n(^١) إسحاق بن منصور هو موضع الالتقاء.\n(^٢) في نسخة (ل) والصحيحين: (وأحسنه)، وكذا هي مكتوبة بخط صغير فوق كلمة (وأحسنهم) في نسخة (هـ)، والعرب تقول: (وأحسنه) ويريدون: (وأحسنهم)، ولكن لا يتكلمون به، وإنما يقول: (أجمل الناس وأحسنه)، ومنه الحديث: \"خير نساء ركبن الإبل نساء قريش؛ أشفقه على ولد، وأعطفه على زوج\". شرح النووي (١٥/ ٩١).\n(^٣) كلمة (خلقا) مضمومة اللام في نسخة (ل).\nوقال القاضي عياض: ضبطناه بفتح الخاء، وإسكان اللام هنا، لأن مراده صفات جسمه. شرح النووي (١٥/ ٩١).\nوقال ابن حجر: (قوله: وأحسنه خلقا) بفتح المعجمة للأكثر، وضبطه ابن التين بضم أوله، واستشهد بقوله تعالى: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ﴾ ووقع في رواية =\n⦗٢٣٧⦘ = الإسماعيلي بالشك: (وأحسنه خلقا أو خلقا)، ويؤيده قوله قبله: (أحسن وجها) فإن فيه إشارة إلى الحسن الحسي، فيكون في الثاني إشارة إلى الحسن المعنوي. اهـ. الفتح (٦/ ٥٧١).\nوالراجح رواية الأكثر: (خلقا) بفتح الخاء المعجمة وإسكان اللام؛ لأن الحديث كله في الوصف الحسي -كما قال القاضي عياض آنفا- وليس الحسن المعنوي.\nوالله أعلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"18","page":236},{"text":"١٠٣١٩ - حدثنا أبو زرعة الرازي، وإسحاق بن سيار النصيبي، وفهد ابن سليمان، وعباس الدوري، قالوا: حدثنا أبو غسان مالك ابن إسماعيل، حدثنا إبراهيم بن يوسف بن أبي إسحاق (^١)، عن أبيه، عن أبي إسحاق، قال: سمعت البراء يقول: كان رسول الله ﷺ أحسن الناس وجها، وأحسنهم (^٢) خلقا، ليس بالطويل الذاهب، ولا بالقصير (^٣).\n_________\n(^١) إبراهيم بن يوسف بن أبي إسحاق هو موضع الالتقاء.\n(^٢) في هاتين الكلمتين (وأحسنهم خلقا) في هذا الحديث كما فيهما من الكلام في الحديث السابق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"18","page":237},{"text":"١٠٣٢٠ - حدثنا الصغاني، حدثنا أبو النضر، أخبرنا إسرائيل (^١)،\n⦗٢٣٨⦘ عن سماك، عن جابر بن سمرة، قال: كان رسول الله ﷺ كثير الشعر واللحية (^٢).\n_________\n(^١) إسرائيل هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب شيبه ﷺ (٤/ ١٨٢٣ /حديث رقم ١٠٩).\nتنبيه: هذا الحديث وقع في نسخة (ل) عقب الحديث رقم (١١٥١).","vol":"18","page":237},{"text":"١٠٣٢١ - حدثنا إبراهيم بن مرزوق البصري، حدثنا حبان ابن هلال (^١)، حدثنا همام، عن قتادة، عن أنس بن مالك، قال: كان رسول الله ﷺ يضرب شعره منكبيه (^٢) (^٣).\n_________\n(^١) حبان بن هلال هو موضع الالتقاء.\n(^٢) في نسخة (ل): (منكبه).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب صفة شعر النبي ﷺ (٤/ ١٨١٩/ حديث رقم ٩٥).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب الجعد (١٠/ ٣٥٦/ حديث رقم ٥٩٠٣)، وطرفه في (٥٩٠٤).","vol":"18","page":238},{"text":"١٠٣٢٢ - حدثنا يعقوب بن سفيان الفارسي، حدثنا عمرو ابن عاصم، حدثنا همام (^١)، عن قتادة، عن أنس بن مالك، قال: كان شعر رسول الله ﷺ يضرب منكبيه (^٢).\n_________\n(^١) ابن يحيى بن دينار هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٢١).","vol":"18","page":238},{"text":"١٠٣٢٣ - حدثنا الربيع بن سليمان، حدثنا أسد بن موسى، ح.\n⦗٢٣٩⦘ وحدثنا عمار بن رجاء، حدثنا حبان بن هلال، قالا: حدثنا جرير ابن حازم (^١)، قال: سمعت قتادة يقول: قلت لأنس بن مالك: كيف كان شعر رسول الله ﷺ؟ قال: كان شعره ليس بالسبط (^٢)، ولا الجعد (^٣)، رجل (^٤) بين أذنيه وعاتقه (^٥) (^٦).\n_________\n(^١) جرير بن حازم هو موضع الالتقاء.\n(^٢) السبط -بإسكان الباء (كما جاء في نسخة (ل)، وتفتح وتكسر- من الشعر هو: المنبسط المسترسل، الذي ليس فيه تكسر.\nانظر: غريب الحديث لأبي عبيد (٣/ ٢٧)، والنهاية (٢/ ٣٣٤)، ومختار الصحاح (ص ٢٨٣)، والقاموس (٢/ ٥١٠).\n(^٣) في نسخة (ل): (ولا بالجعد). والجعد -بفتح الجيم، وإسكان المهملة وفتحها- هو الذي فيه التواء وتقبض، كشعور السودان، وهو ضد السبط.\nانظر: النهاية (١/ ٢٧٥)، والمصباح المنير (ص ١٠٢)، وفتح الباري (١٠/ ٣٥٧).\n(^٤) رجل -بفتح الراء، وكسر الجيم، وقد تضم وتفتح، ومنهم من يسكنها- هو الذي فيه تكسر يسير، يكون بين السبوطة والجعودة.\nانظر: غريب الحديث للحربي (٢/ ٤١٧)، والنهاية (٢/ ٢٠٣)، وشرح النووي (١٥/ ٩١)، والفتح (٦/ ٥٧٠)، و(١٠/ ٣٥٨).\n(^٥) العاتق هو: ما بين المنكب والعنق، وهما عاتقان.\nانظر: لسان العرب (٤/ ٢٨٠٠)، والفتح (٦/ ٤٨٦)، وغاية الإحسان في خلق الإحسان (ص ١٤٨).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب صفة شعر النبي ﷺ (٤/ ١٨١٩/ =\n⦗٢٤٠⦘ = حديث رقم ٩٤).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب الجعد (١٠/ ٣٥٦/ حديث رقم ٥٩٠٥، وطرفه في ٥٩٠٦).","vol":"18","page":238},{"text":"١٠٣٢٤ - حدثنا أبو أمية، حدثنا الحسن بن موسى، حدثنا جرير ابن حازم (^١)، عن قتادة، قال: قلت لأنس: كيف كان شعر رسول الله ﷺ؟ قال: كان شعره رجلا، ليس بالسبط ولا بالجعد، بين أذنيه وعاتقيه (^٢).\n_________\n(^١) جرير بن حازم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٢٣).","vol":"18","page":240},{"text":"١٠٣٢٥ - حدثنا محمد بن سليمان البغدادي -بدمشق- ابن ابنة مطر الوراق، ح.\nوحدثنا محمد بن حيويه، قال: حدثنا مسدد، قالا: حدثنا إسماعيل ابن علية (^١)، عن حميد، عن أنس بن مالك، قال: كان شعر رسول الله ﷺ إلى أنصاف أذنيه (^٢).\n_________\n(^١) إسماعيل بن علية هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب صفة شعره ﷺ (٤/ ١٨١٩ / حديث رقم ٩٦).","vol":"18","page":240},{"text":"١٠٣٢٦ - حدثنا سليمان بن سيف الحراني، حدثنا أبو النعمان،\n⦗٢٤١⦘ حدثنا حماد، حدثنا ثابت، عن أنس (^١): أن رسول الله ﷺ كان لا يجاوز شعره أذنيه (^٢).\n_________\n(^١) أنس ﵁ هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٢٥)، ولفظ مسلم مثل الحديث رقم (١٠٣٢٥).","vol":"18","page":240},{"text":"١٠٣٢٧ - حدثنا أبو جعفر الدارمي، حدثنا سُليمان بن حرب، حدثنا حماد، عن ثابت، عن أنس (^١): أن النبي ﷺ كان لا يجاوز شعره أذنيه (^٢).\n_________\n(^١) أنس ﵁ هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٢٥).","vol":"18","page":241},{"text":"١٠٣٢٨ - ز- حدثنا إسماعيل بن إسحاق أبو إسحاق [الكوفي] (^١) بمصر، ولقبه أترنجة (^٢)،\n⦗٢٤٢⦘ حدثنا محمد بن القاسم الأسدي (^٣)، [ح] (^٤).\nوذكره لنا محمد بن إسحاق البكَّائي، حدثنا محمد بن القاسم، حدثنا شعبة، عن عبد العزيز بن صُهيب (^٥)، عن أنس بن مالك، قال: كان\n⦗٢٤٣⦘ لرسول الله ﷺ جمة جعدة (^٦).\n_________\n(^١) ما بين المعقوفتين من نسخة (ل).\n(^٢) ذكر ابن حجر في نزهة الألباب أن لقبه: أترج، بضم أوله، وتشديد الجيم.\nوالأترج: شجرة دائمة الخضرة، ثمرة كالليمون الكبار، وغلاف الثمرة سميك، وواحدة الأترج: أترجة، وأترنجة، وترنجة.\nانظر: لسان العرب (١/ ٤٢٥)، وفتح الباري (٩/ ٦٦)، ونزهة الألباب (١/ ٥٦/ رقم ٢١)، وتاج العروس (٢/ ١٢/ مادة ترج)، ونباتات في الحديث النبوي (ص ٤٥، ٤٤).\n(^٣) الكوفي، شامي الأصل، أبو إبراهيم، لقبه: كاو، ت / ٢٠٧ هـ.\nكذبه أحمد، والدارقطني.\nوقال أبو داوود: غير ثقة ولا مأمون، أحاديثه موضوعة.\nوقال النسائي: والأزدي: متروك.\nوقال ابن حبان: لا يجوز الاحتجاج به، ولا الرواية عنه بحال، كان ابن حنبل يكذبه.\nواختلفت فيه أقوال ابن معين: فمرة كذبه، ومرة قال: ليس بشيء، ومرة قال: ثقة.\nوقال أبو زرعة: شيخ.\nوقال أبو حاتم: ليس بقوي، لا يعجبني حديثه.\nوقال الذهبي: ضعفوه.\nوقال ابن حجر: كذبوه.\nانظر: سؤالات ابن الجنيد (٤٠٠ / ترجمة ٥٣٤)، والضعفاء للنسائي (٢٢١ / ترجمة ٥٧٢)، والضعفاء للعقيلي (٤/ ١٢٦/ ترجمة ١٦٨٤)، والجرح والتعديل (٨/ ٦٥/ ترجمة ٢٩٥)، وكتاب المجروحين (٢/ ٢٨٧، ٢٨٨)، والضعفاء والمجروحين للدارقطني (٣٤٨ / ترجمة ٤٧٨)، والكاشف (٣/ ٨٠ / ترجمة ٥٢٠٠)، وتهذيب التهذيب (٩/ ٣٦١/ ترجمة ٦٦٣)، وتقريب التهذيب (٨٨٩ / ترجمة ٦٢٦٩).\n(^٤) من نسخة (ل).\n(^٥) البناني، البصري.\n(^٦) إسناده واه، ومتنه منكر، فقد ثبت في الرواية الصحيحة أن شعره ﷺ ليس بالسبط ولا بالجعد. انظر الحديث رقم (١٠٣٢٣).\nوالحديث ذكره ابن أبي حاتم في العلل (٢/ ٣٩١ / حديث رقم ٢٦٨٣) وقال: قال أبي: هذا حديث منكر، لم يروه غير محمد بن القاسم. اهـ.\nوأخرجه ابن الجعد في مسنده (١/ ٦٣١، ٦٣٢ / حديث رقم ١٤٨٧) من طريق محمد بن القاسم الأسدي، به.","vol":"18","page":241},{"text":"١٠٣٢٩ - حدثنا أبو داوود الحراني، حدثنا أبو النعمان، حدثنا حمّاد، عن حميد (^١)، عن أنس، أنه سئل عن شعر رسول الله ﷺ، فقال: كان لا يجاوز شعره أذنيه، كأنه شعر قتادة، وكان شعرُ قتادة رجلا (^٢).\n_________\n(^١) حميد -الطويل- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٢٥).","vol":"18","page":243},{"text":"١٠٣٣٠ - ز- حدثنا أبو محمد موسى بن إسحاق القواس، حدثنا يونس بن بكير، عن عنبسة بن الأزهر (^١)،\n⦗٢٤٤⦘ عن سماك بن حرب (^٢)، عن جابر بن سمرة، قال: كأني أنظر إلى شعر رسول الله ﷺ وجمته، يضرب هذا المكان، وضرب عنبسة على صدره فوق ثدييه (^٣).\n_________\n(^١) الكوي، أبو يحيى، الشيباني، قاضي جرجان.\nوعنبسة هو بفتح العين، ثم نون ساكنة، ثم موحدة، ومهملة مفتوحتين.\nانظر: الإكمال (٦/ ٨١)، وتقريب التهذيب (٧٥٥/ ترجمة ٥٢٣٢).\nقال ابن معين، وأبو حاتم، وأبو داوود: (لا بأس به). وزاد أبو حاتم: يكتب حديثه ولا يحتج به.\nوذكره ابن حبان في الثقات، وقال: يخطئ. =\n⦗٢٤٤⦘ = وقال ابن حجر: صدوق ربما أخطأ.\nانظر: سؤالات ابن الجنيد (٣٨٧ /ترجمة ٤٧٢)، والجرح والتعديل (٦/ ٤٠١/ ترجمة ٢٢٤١)، وتهذيب الكمال (٢٢/ ٤٠٢ - ٤٠٤/ترجمة ٤٥٢٨)، وتقريب التهذيب (٧٥٥ /ترجمة ٥٢٣٢).\n(^٢) ابن أوس بن خالد، الذهلي، البكري، الكوفي، أبو المغيرة.\n(^٣) إسناد المصنف حسن إن شاء الله.\nوالحديث أخرجه -أيضًا- الطبراني في الأوسط (٦/ ٣٤٤/ حديث رقم ٦٥٧٨) من طريق يونس بن بكير، به.","vol":"18","page":243},{"text":"١٠٣٣١ - ز- حدثنا أبو زرعة الرازي، حدثنا القعنبي، حدثنا عبد الرحمن بن أبي الزناد (^١)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: كان شعرُ رسول الله ﷺ فوق الوفرة (^٢)، ودون الجُمة (^٣).\n_________\n(^١) ابن ذكون، المدني، مولى قريش. واسم أبي الزناد: عبد الله.\n(^٢) الوفرة: شعر الرأس إذا وصل إلى شحمة الأذن. النهاية (٥/ ٢١٠).\n(^٣) إسناد المصنف حسن.\nالحديث أخرجه أبو داوود (٤/ ٤٠٧/ حديث رقم ٤١٨٧)، والترمذي (٤/ ٢٠٥/ حديث رقم ١٧٥٥)، وابن ماجه (٢/ ١٢٠٠ /حديث رقم ٣٦٣٥)، =\n⦗٢٤٥⦘ = كلهم من طريق عبد الرحمن بن أبي الزناد، به، وتشهد له أحاديث الباب.\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.","vol":"18","page":244},{"text":"١٠٣٣٢ - ز- حدثنا أبو زرعة الرازي، وأبو علي الزعفراني، قالا: حدثنا سعيد بن منصور، حدثنا ابن أبي الزناد، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من كان له شعر، فليكرم شعره\" (^١).\n_________\n(^١) إسناد المصنف حسن.\nوالحديث أخرجه أبو داوود -كتاب الترجل، باب في إصلاح الشعر (٤/ ٣٩٤، ٣٩٥/ حديث رقم ٤١٦٣) من طريق ابن أبي الزناد، به، وسكت عليه.\nوحسن الحافظ إسناده، وقال: وله شاهد من حديث عائشة، في الغيلانيات، وسنده حسن أيضا. اهـ. الفتح (١٠/ ٣٦٨).\nوذلك الشاهد هو في الغيلانيات (٢/ ٢٦٣ - ٢٦٤ / حديث رقم ٧٥٩، ٧٦٠) من طريقين عن محمد بن إسحاق، عن عمارة بن غزية، عن القاسم، عن عائشة قالت: قال رسول الله ﷺ: \"إذا كان لأحدكم شعر، فيكرمه\". وفيه عنعنة ابن إسحاق، وهو مدلس من الرابعة، ففي تحسين الحافظ لسند نظر. والله أعلم.","vol":"18","page":245},{"text":"١٠٣٣٣ - حدثنا موسى بن إسحاق القوَّاس، حدثنا يونس ابن بكير، حدثنا يونس بن عمرو (^١)، عن أبيه (^٢)، عن البراء بن عازب، قال:\n⦗٢٤٦⦘ كان لرسول الله ﷺ لِمَّة (^٣) تضربُ قريبا من منكبيه، وما رأيت رجلا قط كان أحسن في حلة من رسول الله ﷺ (^٤).\nيونس بن عمرو: هو ابن أبي إسحاق السبيعي.\n_________\n(^١) ابن عبد الله بن عبيد، السبيعي، ابن أبي إسحاق السبيعي، أبو إسرائيل.\n(^٢) هو أبو إسحاق السبيعي، وهو موضع الالتقاء.\n(^٣) اللِمَّة -بكسر اللام-: الشعر أكثر من الوفرة، وقيل: هي: الشعر الملم بالمنكب، وقيل: المقارب له، فإن بلغه فهو: جمة.\nالمجموع المغيث (٣/ ١٥١)، وانظر: النهاية (٤/ ٢٧٣)، وشرح النووي (١٥/ ٩٠)، والفتح (٦/ ٤٨٦).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣١٢).","vol":"18","page":245},{"text":"١٠٣٣٤ - ز- حدثنا القواس، قال: حدثنا يونس بن بكير، حدثنا ابن إسحاق، حدثني محمد بن حمزة بن الزبير (^١)، عن عائشة، قالت: كنت إذا فرقت لرسول الله ﷺ صدعت فرقه (^٢) عن يأفوخه (^٣)، وأرسلت\n⦗٢٤٧⦘ ناصيته بين عينيه (^٤).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) الفرق: موضع المرفق من الرأس، وفرق الرأس: ما بين الجبين إلى الدائرة، والفرق: الطريق في شعر الرأس. انظر لسان العرب (٥/ ٣٣٩٨)، والقاموس (٣/ ٤٧٩).\n(^٣) اليافوخ -مهموز، وقد يسهل-: حيث يلتقي عظم مقدم الرأس وعظم مؤخره، وهو موضع الذي يتحرك من رأس الطفل، وقيل: هو ما بين الهامة إلى الجبهة.\nانظر: النهاية (٥/ ٢٩١ / مادة يأفخ) -وقال: والياء زائدة، وإنما ذكرناه هنا حملا على ظاهر لفظه- (ولسان العرب (١/ ٩٤ / مادة أفخ)، وغاية الإحسان في خلق الإنسان (ص ٨٤).\n(^٤) إسناد المصنف في محمد بن حمزة بن الزبير، لم أقف على ترجمته.\nوالحديث أخرجه أبو داوود في سننه -كتاب الترجل، باب ما جاء في الفرق- (٤/ ٤٠٨ / حديث رقم ٤١٨٩) من طريق عبد الأعلى.\nوأخرجه أحمد بن مسنده (٦/ ٩٠، ٢٧٥)، من طريق إبراهيم بن سعد.\nكلاهما عن محمد بن إسحاق، قال: حدثني محمد بن جعفر بن الزبير، عن عروة، عن عائشة، بنحوه.\nوأخرجه ابن ماجه في سننه -كتاب اللباس، باب اتخاذ الجمة والجمة والذوائب (٢/ ١١٩٩، ١٢٠٠/ حديث رقم ٣٦٣٣) من طريق أبي بكر بن أبي شيبة، عن إسحاق بن إبراهيم، عن محمد بن إسحاق، عن يحيى بن عباد، عن أبيه، عن عائشة، بنحوه.\nفمدار هذا الحديث على محمد بن إسحاق، وهو يرويه على ثلاثة أوجه -كما ترى- وقد صرح بالتحديث عند أبي داوود، وأحمد، ولذا صححه الشيخ الألباني في صحيح ابن ماجه (برقم ٢٩٢٨). والله أعلم.","vol":"18","page":246},{"text":"١٠٣٣٥ - حدثنا أبو زرعة الدمشقي، حدثنا عبد الله بن جعفر الرقي، حدثنا ابن المبارك (^١)، عن معمر، عن ثابت، عن أنس (^٢)، قال: كان شعر رسول الله ﷺ إلى أنصاف أذنيه (^٣).\n_________\n(^١) عبد الله بن المبارك بن واضح، الحنظلي، التميميّ، مولاهم، أبو عبد الرحمن المروزي.\n(^٢) أنس ﵁ هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٢٥).","vol":"18","page":247},{"text":"<span data-type='title' id=toc-1333>بيان صفة شيب رسول الله ﷺ والموضع (^١) الذي شاب منه، وأنه لم يخضب، ولم يبلغه</span>\n_________\n(^١) في نسخة (ل): (المواضع).","vol":"18","page":248},{"text":"١٠٣٣٦ - حدثنا أبو داوود الحراني، حدثنا فهد بن حيان (^١)، حدثنا المثنى بن سعيد الضبعي (^٢)، عن قتادة، عن أنس بن مالك، أن رسول الله ﷺ لم يخضب قط، إنما كان البياض شيئا في العنفقة (^٣)،\n⦗٢٤٩⦘ ونبذا (^٤) يسيرا في الصدغين (^٥) والرأس (^٦).\n_________\n(^١) النهشلي، البصري، أبو بكر، ويقال: أبو محمد، ت / ٢١٢ هـ.\nضعفه النقاد، منهم: علي بن المديني، والبخاري -قال: سكتوا عنه- وأبو حاتم، وأبو داوود، وابن حبان.\nانظر: التأريخ الصغير (٢/ ٣٠٢، ٣١٥)، والضعفاء للعقيلي (/ ٣/ ٤٦٣/ ترجمة ١٥١٩)، والجرح والتعديل (٧/ ٨٨، ٨٩/ ترجمة ٥٠٢)، والمجروحين (٢/ ٢١٠)، ولسان الميزان (٤/ ٤٥٤، ٤٥٥ /ترجمة ١٤٠٤).\n(^٢) المثنى بن سعيد الضبعي هو موضع الالتقاء.\n(^٣) العنفقة هي الشعر الذي في الشفة السفلى. وقيل: هي: الشعيرات التي بين الشفة السفلى والذقن.\nوقيل: هي: ما بين الذقن والشفة السفلى، سواء كان عليها شعر أم لا.\nوالعنفقة مشتق من العنفق -كجعفر- وهو قلة الشيء وخفته.\nانظر: المجموع المغيث (٢/ ٥١٢)، وفتح الباري (٦/ ٥٦٨)، وتاج العروس (٧/ ٢٥).\n(^٤) قال النووي: (ضبطوه بوجهين: أحدهما: ضم النون، وفتح الباء. والثاني: بفتح النون، وإسكان الباء. وبه جزم القاضي، ومعناه شعرات متفرقة). اهـ.\nوهو في النسخ التي عندي مشكول بضمة على النون.\nوقال ابن فارس وابن الأثير: معناه: شيء يسير.\nانظر: مقاييس اللغة (٥/ ٣٨٠)، والنهاية في غريب الحديث (٥/ ٧)، وشرح النووي على مسلم (١٥/ ٩٥).\n(^٥) الصدغ -بضم المهملة، وإسكان الدال، بعدها معجمة- ما بين الأذن والعين، ويقال ذلك أيضا: للشعر المتدلي من الرأس في ذلك المكان.\nانظر: فتح الباري (٦/ ٥٧٢)، وانظر النهاية (٣/ ١٧).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب شيبه ﷺ (٤/ ١٨٢١، ١١٨٢/ حديث رقم ١٠٤).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٤ / حديث رقم ٣٥٥٠)، وطرفاه في (٥٨٩٤، ٥٨٩٥).","vol":"18","page":248},{"text":"١٠٣٣٧ - حدثنا إسماعيل القاضي، حدثنا محمد بن أبي بكر، حدثنا عبد الصمد بن عبد الوارث (^١)، حدثنا المثنى بن سعيد، عن قتادة، عن أنس، أن رسول الله ﷺ. فذكر مثله (^٢).\n_________\n(^١) عبد الصمد بن عبد الوارث هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٤/ =\n⦗٢٥٠⦘ = الطريق الثاني).\nفوائد الاستخراج: تقييد المهمل، وهو عبد الصمد، بأنه ابن عبد الوارث.","vol":"18","page":249},{"text":"١٠٣٣٨ - حدثنا أبو سعد المخضوب بن أبي بكر (^١) الهروي (^٢)، حدثنا سُويد بن نصر (^٣)، حدثنا ابن المبارك، حدثنا المثنى بن سعيد (^٤)، عن قتادة، عن أنس، أن النبي ﷺ لم يخضب قط، إنما كان البياض في مقدم لحيته، وفي العنفقة، وفي الرأس نبذا (^٥) يسيرا لا يكاد يرى (^٦). وقال المثنى مرة: والصدغين (^٧).\n_________\n(^١) في نسخة (ل)، وتاريخ بغداد (١٤/ ٢٢٥/ ترجمة ٧٥٢٢)، والإتحاف (٢/ ٢٦٢ / حديث رقم ١٦٧٨) (ابن أبي النصر). ولعل هذا أصوب؛ لأن الخطيب قال: واسم أبي نصر: منصور. ا. هـ. والله أعلم.\n(^٢) هو يحيى بن منصور بن الحسن بن منصور، الهروي، السلمي.\n(^٣) ابن سويد المروزي.\n(^٤) المثنى بن سعيد هو موضع الالتقاء.\n(^٥) في نسخة (ل) مضبوطة بفتحة فوق النون، وسكون الباء.\n(^٦) نقط كلمتي (لا يكاد يرى) من نسخة (ل).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦).","vol":"18","page":250},{"text":"١٠٣٣٩ - حدثنا الصغاني، حدثنا عبيد الله بن عمر، حدثنا حماد ابن زيد (^١)، قال: حدثنا ثابت، قال: سئل أنس عن خضاب رسول الله\n⦗٢٥١⦘ﷺ؟ فقال: لو شئت أن أعد شمطات (^٢) كن في لحيته (^٣) لفعلت، لم يخضب، وخضب أبو بكر وعمر، وكان أبو بكر يخضب بالحناء (^٤) والكتم (^٥)، وكان عمر يخضب بالحناء (^٦).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) الشمطات: الشعرات البيض التي كانت في شعر رأسه، يريد قلتها.\nوالشمط -بفتحتين- الشيب. وقيل: بياض شعر الرأس يخالط سواده.\nانظر: النهاية (٢/ ٥٠١)، ومختار الصحاح (ص: ٣٤٦).\n(^٣) وكذلك في صحيح البخاري (١٠/ ٣٥٢ / حديث رقم ٥٨٩٥) من طريق سليمان بن حرب، عن حماد بن زيد.\nوفي صحيح مسلم: (في رأسه)، من طريق أبي الربيع العتكي.\n(^٤) الحناء -بالمد والكسر والتشديد- هو الذي أعده الناس للخضاب. تاج العروس (١/ ٥٩ / مادة حنا).\n(^٥) الكتم -بفتحتين، مخفف، وذكره أبو عبيد بتشديد التاء- هو شجر يختضب به.\nوقد أشار أبو موسى المديني، وابن الأثير، إلى أن المراد بقوله (بالحناء والكتم) يشبه أن يكون استعمال الكتم مفردا عن الحناء، فإن الحناء إذا خضب مع الكتم جاء أسود، وقد صح النهي عن السواد.\nثم قال ابن الأثير: (ولعل الحديث: \"بالحناء أو الكتم\" على التخيير؛ ولكن الروايات على اختلافها بـ \"الحناء والكتم\") اهـ.\nانظر: المجموع المغيث (٣/ ١٨)، والنهاية (٤/ ١٥٠، ١٥١)، وشرح النووي (١٥/ ٩٥).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٣). =\n⦗٢٥٢⦘ = فوائد الاستخراج: تقييد المهمل، وهو حماد، بأنه ابن زيد.","vol":"18","page":250},{"text":"١٠٣٤٠ - حدثنا الصغاني، حدثنا يحيى بن أبي كريمة (^١)، قال: حدثنا محمد بن سلمة، [ح] (^٢).\nوحدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي، ح.\nوحدثنا أحمد بن محمد بن الحجاج (^٣) -صاحب أحمد بن حنبل- قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن سلمة الحراني (^٤)، عن هشام بن حسَّان (^٥)، عن ابن سيرين، قال: سألت أنس بن مالك عن\n⦗٢٥٣⦘ خضاب رسول الله ﷺ؟ قال: لم يكن شاب إلا يسيرا، ولكن أبا بكر وعمر خضبا بالحناء والكتم (^٦).\n_________\n(^١) هو يحيى بن يوسف، الزمي -كما في الحديث الآتي- الخراساني.\n(^٢) من نسخة (ل).\n(^٣) كنيته أبو بكر، يعرف بالمروزي ت/ ٢٧٥ هـ.\nوثقه عبد الوهاب الوراق.\nوأثنى عليه إسحاق بن داوود، وأبو بكر بن صدقة.\nوقال الخطيب: هو المقدم من أصحاب أحمد؛ لورعه وفضله، وكان أحمد يأنس به، وينبسط إليه، وأسند عنه أحاديث صالحة. اهـ.\nانظر: تاريخ بغداد (٤/ ٤٢٣ - ٤٢٥/ ترجمة ٢٣١٨)، والسير (١٣/ ١٧٣ - ١٧٧ /ترجمة ١٠٣)، وتذكرة الحفاظ (٢/ ٦٣١ - ١٦٣٣ ترجمة ٦٥٧).\n(^٤) في صلب الأصل، ونسخة (هـ): (الخزاعي). والتصويب من حاشية الأصل، ونسخة (ل).\n(^٥) هشام بن حسان هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٠).\nفوائد الاستخراج: تقييد المهمل، وهو هشام بأنه ابن حسان.","vol":"18","page":252},{"text":"١٠٣٤١ - حدثنا أبو زرعة الرازي، قال: حدثني يحيى بن يوسف الزمي (^١)، حدثنا محمد بن سلمة، عن هشام ابن حسان (^٢)، عن محمد بن سيرين، عن أنس بن مالك، أن رسول الله ﷺ لم يكن شاب إلا يسيرا (^٣).\n_________\n(^١) الزمي -بفتح الزاي، وتشديد الميم- نسبة إلى (زم): بليدة على طرف جيحون.\nانظر: الأنساب (٣/ ١٦٥)، وتوضيح المشتبه (٤/ ٧٩).\n(^٢) هشام بن حسان هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، ورقم (١٠٣٤٠)، وهذا الطريق عند مسلم برقم (١٠٠).","vol":"18","page":253},{"text":"١٠٣٤٢ - حدثنا بكار بن قتيبة البكراوي، حدثنا وهب بن جرير، حدثنا هشام بن حسان (^١)، عن ابن سيرين، قال: قلت لأنس بن مالك: هل كان رسول الله ﷺ خضب؟ قال: إنه لم يكن رأى من الشيب إلا يسيرا، ولكن قد خضب أبو بكر وعمر بالحناء والكتم (^٢).\n_________\n(^١) هشام بن حسان هو موضع الالتقاء.\n(^٢) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٣٣٦)، ورقم (١٠٣٤٠)، =\n⦗٢٥٤⦘ = وهذا الطريق عند مسلم برقم (١٠٠).","vol":"18","page":253},{"text":"١٠٣٤٣ - حدثنا الأنصاري بن أبي موسى القاضي (^١)، حدثنا ابن نمير (^٢)، عن ابن إدريس، عن هشام (^٣)، بنحوه (^٤) (^٥).\n_________\n(^١) هو موسى بن إسحاق بن موسى، الأنصاري، الخطمي، القاضي.\n(^٢) هو محمد بن عبد الله بن نمير، وهو موضع الالتقاء.\n(^٣) ابن حسان، كما في الأحاديث السابقة.\n(^٤) في نسخة (هـ) زيادة: (ح) عقب كلمة (بنحوه).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٠).","vol":"18","page":254},{"text":"١٠٣٤٤ - حدثنا عباس الدُّوري، حدثنا محمد بن الصباح، حدثنا إسماعيل بن زكريا (^١)، عن عاصم الأحول، عن ابن سيرين، قال: سألت أنس بن مالك: هل كان رسول الله ﷺ خضب؟ فقال: لم يبلغ الخضاب، كان في لحيته شعرات بيض، قال (^٢): قلت له: أكان أبو بكر يخضب؟ فقال: نعم، بالحناء والكتم (^٣).\n_________\n(^١) إسماعيل بن زكريا هو موضع الالتقاء.\n(^٢) كلمة (قال) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٠).","vol":"18","page":254},{"text":"١٠٣٤٥ - حدثنا أبو سعد المخضوب، حدثنا سويد بن نصر، حدثنا ابن المبارك، عن عاصم (^١)، عن ابن سيرين، قال: سألت أنس\n⦗٢٥٥⦘ ابن مالك عن خضاب رسول الله ﷺ؟ فقال: لم يكن يبلغ الخضاب، قلت: فبم خضب أبو بكر؟ قال: بالحناء والكتم (^٢).\n_________\n(^١) عاصم -الأحول- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠١).","vol":"18","page":254},{"text":"١٠٣٤٦ - حدثنا الحُنيني، وأيوب بن سافري، وحامد بن سهل البصري (^١) [¬*]، وعلي بن عبد العزيز، قالوا: حدثنا معلى بن أسد (^٢)، حدثنا وهيب بن خالد، عن أيوب، عن محمد بن سيرين، قال: سألت أنس ابن مالك: أخضب رسول الله ﷺ؟ فقال: إنه لم ير من الشيب إلا قليلا (^٣).\n_________\n(^١) أبو جعفر الثغري.\n(^٢) معلى بن أسد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة كوبريللو (٥/ ق ١١٥/ أ): (البصري)، وصوابه: (الثغري)، وهو على الصواب في نسخة كوبريللو (٩/ ق ١١٧/ ب)، (١٠/ ق ١٩٧/ ب)، وإتحاف المهرة (١٧٣٤)، وقد جاء على الصواب في المواضع التالية (١٦٦٩، ٢٦٤٧).","vol":"18","page":255},{"text":"١٠٣٤٧ - حدثنا يونس بن حبيب، حدثنا أبو داوود (^١)، حدثنا شُعبة، عن سماك، قال: سمعت جابر بن سمرة، وذكر شمط رسول الله ﷺ، فقال: كان إذا ادّهن لم ير، وإذا لم يدَّهن تبيّن (^٢).\n_________\n(^١) سليمان بن داوود هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه- كتاب الفضائل، باب شيبه ﷺ (٤/ ١٨٢٢ /حديث رقم ١٠٨).","vol":"18","page":255},{"text":"١٠٣٤٨ - حدثنا الصغاني، حدثنا أبو النضر، حدثنا إسرائيل (^١)،\n⦗٢٥٦⦘ عن سماك، عن جابر بن سَمُرة، قال: كان رسول الله ﷺ قد شمط مقدم رأسه ولحيته (^٢)، فإذا ادَّهن وامتشط لم يتبين، وإذا شعث (^٣) رأسه تبيَّن (^٤).\n_________\n(^١) إسرائيل هو موضع الالتقاء.\n(^٢) كلمة (ولحيته) ساقطة من نسخة (ل).\n(^٣) الشعث: أن يتفرق الشعر فلا يكون متلبدا. وقيل: هو: تغير الرأس وتلبده لعدم الادهان.\nانظر: غريب الحديث للحربي (٢/ ٥٨٩)، والمجموع المغيث (٢/ ٢٠١، ٢٠٣).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣٤٧)، وهذا الطريق عند مسلم برقم (١٠٩).","vol":"18","page":255},{"text":"١٠٣٤٩ - حدثنا محمد بن هشام بن ملاس النّميري (^١)، حدثنا مروان بن معاوية، عن حميد، قال: سئل أنس بن مالك (^٢): هل خضب رسول الله ﷺ؟ فقال: لم يشنه الشيب، ولكن خضب أبو بكر وخضب عمر، بالحناء (^٣).\n_________\n(^١) في نسختي (ل)، (ص): (الدمشقي)، وهو نميري دمشقي.\n(^٢) أنس بن مالك هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦).","vol":"18","page":256},{"text":"١٠٣٥٠ - حدثنا الصّغاني، حدثنا أبو نعيم، ومسلم (^١)، قالا: حدثنا همام، عن قتادة (^٢)، قال: سألت أنسا: خضب رسول الله ﷺ؟ قال:\n⦗٢٥٧⦘ لم يبلغ ذلك؛ إنما كان [شيئا] (^٣) في صدغيه (^٤).\n_________\n(^١) ابن إبراهيم.\n(^٢) قتادة هو موضع الالتقاء.\n(^٣) من نسخة (ل). لكنها بصورة الرفع، وعلى آخرها ضبة، فلعلها إشارة إلى أن الصواب نصبها. والله أعلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣٣٦)، وهذا الطريق عند مسلم برقم (١٠٤)، لكن ليس فيه أن قتادة سأل أنسا.","vol":"18","page":256},{"text":"١٠٣٥١ - حدثنا الصغاني، أخبرنا أبو النضر، قال: أخبرنا إسرائيل (^١)، عن سماك، عن جابر بن سمرة، قال: كان رسول الله ﷺ قد شمط مقدم رأسه ولحيته، فإذا ادهن وامتشط لم يتبين، وإذا شعث رأسه تبين (^٢).\n_________\n(^١) إسرائيل هو موضع الالتقاء.\n(^٢) هذا هو مكرر الحديث رقم (١٠٣٤٨) إسنادا ومتنا، وقد تقدم تخريجه، انظر الحديث رقم (١٠٣٤٧).","vol":"18","page":257},{"text":"١٠٣٥٢ - حدثنا أحمد بن يوسف السُلمي، وعمار بن رجاء، وأبو أمية، قالوا: حدثنا أبو نعيم، حدثنا زهير بن معاوية (^١) -قال بعضهم: ابن رحيل بن خيثمة الجعفي (^٢) - عن أبي إسحاق السَّبيعي، عن أبي جُحيفة، قال: رأيت رسول الله ﷺ، هذا (^٣) منه، ووضع زُهير يده على عنفقته.\n⦗٢٥٨⦘ قيل لأبي جحيفة: مثل من أنت يومئذ؟ قال: أبري النبل وأريشها (^٤) (^٥).\n_________\n(^١) زهير بن معاوية هو موضع الالتقاء.\n(^٢) هذا في نسب زهير بن معاوية، والذي وقفت عليه في مصادر ترجمته هو: (زهير ابن معاوية بن خديج بن رحيل بن خيثمة الجعفي).\n(^٣) اسم الإشارة (هذا) مكرر في الأصل ونسخة (هـ)، ولعل ذلك سبق قلم من الناسخ، =\n⦗٢٥٨⦘ = والتصويب من نسخة (ل)، وفي صحيح مسلم: (هذه).\n(^٤) قوله: (أبري النبل وأريشها): أي: أنحتها وأصلحها، وأعمل لها ريشا لتصير سهاما يرمى بها. النهاية (١/ ١٢٣).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب شيبه ﷺ (٤/ ١٨٢٢ /حديث رقم ١٠٦).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٤ / حديث رقم ٣٥٤٥)، وطرفاه في (٣٥٤٣، ٣٥٤٤).\nفوائد الاستخراج: ذكر زهير بن معاوية باسمه، ومسلم ذكر كنيته فقط.","vol":"18","page":257},{"text":"١٠٣٥٣ - حدثنا إبراهيم بن أبي داوود الأسدي، حدثنا يحيى ابن صالح، حدثنا زهير (^١)، عن أبي إسحاق، عن أبي جُحيفة، قال: رأيت النبي ﷺ وهذه منه بيضاء، يعني عنفقته (^٢).\n_________\n(^١) ابن معاوية هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٥٢).","vol":"18","page":258},{"text":"١٠٣٥٤ - حدثنا عمر بن شبة النُّميري، حدثنا يحيى بن سعيد القطان، والمقدمي -يعني عمر بن علي [بن مقدم] (^١) - عن إسماعيل ابن أبي خالد (^٢)، عن أبي جُحيفة، قال: رأيت رسول الله ﷺ، وكان الحسن\n⦗٢٥٩⦘ ابن علي يُشبهه (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٥٢)، وهذا الطريق عند مسلم برقم (١٠٧).","vol":"18","page":258},{"text":"١٠٣٥٥ - حدثنا أبو أمية، حدثنا محمد بن كناسة (^١)، عن إسماعيل ابن أبي خالد (^٢)، قال: قلت لأبي جحيفة: رأيت النبي ﷺ؟ قال: نعم، والحسن يشبهه (^٣).\n_________\n(^١) كناسة -بضم الكاف، وفتح النون، بعدهما الألف، والسين المهملة في آخرها- لقب أبيه أو جده.\nانظر: الأنساب (٥/ ٩٧)، ونزهة الألباب (٢/ ١١٢٦ رقم ٢٤٠٤).\nوهو: محمد بن عبد الله بن عبد الأعلى، أبو يحيى الأسدي.\n(^٢) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٥٢)، وهذا الطريق عند مسلم برقم (١٠٧).","vol":"18","page":259},{"text":"١٠٣٥٦ - حدثني أبو حصين الكوفي، حدثنا أحمد بن يونس، حدثنا زهير، حدثنا إسماعيل بن أبي خالد (^١)، عن أبي جُحيفة، قال: رأيت رسول الله ﷺ، وكان الحسن بن علي يشبهه (^٢).\n_________\n(^١) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٥٢)، وهذا الطريق عند مسلم برقم (١٠٧).","vol":"18","page":259},{"text":"<span data-type='title' id=toc-1334>بيان صفة وجه رسول الله ﷺ، وطوله، ولونه، وعمره</span>","vol":"18","page":260},{"text":"١٠٣٥٧ - حدثنا الصغاني، قال: حدثنا أبو النضر، حدثنا إسرائيل (^١)، عن سماك، عن جابر بن سمرة، قال له رجل: كان وجه رسول الله ﷺ مثل السيف؟ قال: لا، بل كان وجهه مثل الشمس والقمر، مستدير (^٢).\n_________\n(^١) إسرائيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٤٨).","vol":"18","page":260},{"text":"١٠٣٥٨ - حدثنا أبو زرعة الدمشقي، حدثنا يحيى بن معين، حدثنا غندر، حدثنا شعبة، عن سماك، قال: سمعت جابر بن سمرة، قال: كان رسول الله ﷺ أشكل العين، ضليع الفم، منهوس العقبين، قال: قلت لسماك: ما ضليع الفم؟ قال: عظيم الفم، قلت: ما أشكل العين؟ قال: طويل (^١) شق العين، قلت: ما منهوس العقب؟ قال: قليل لحم العقب (^٢) (^٣).\n_________\n(^١) في الأصل: (قليل)، وعليها ضبة، والتصويب من نسخة (ل).\n(^٢) في الأصل: (العضد) وعليها ضبة، والتصويب من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٦).\nتنبيه: هذا الطريق والطريق الذي بعده، وقع متن أحدهما للآخر في نسخة (ل).","vol":"18","page":260},{"text":"١٠٣٥٩ - حدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا\n⦗٢٦١⦘ شعبة (^١)، بمثله: كان رسول الله ﷺ أشكل العين (^٢)، أخبرني سماك، سمعت جابر بن سمرة قال: كان رسول الله ﷺ أشكل العين، منهوس العقب، ضليع الفم (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) قوله: (بمثله: كان رسول الله ﷺ أشكل العين)، ليست في نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٢٨٦).","vol":"18","page":260},{"text":"١٠٣٦٠ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد ابن هارون، قال: حدثنا الجريري (^١)، قال: كنت أنا وأبو الطُّفيل نطوف بالبيت، فقال أبو الطفيل: ما بقي أحد رأى رسول الله ﷺ غيري، قال: قلت: ورأيته؟ قال: نعم. قلت: كيف كان صفته؟ قال: أبيض، مليحا (^٢)، مقصدا (^٣) (^٤).\n_________\n(^١) الجريري -سعيد بن إياس- هو موضع الالتقاء.\n(^٢) مليح من الملاحة وهي الحسن. والملاحة في الألوان -أيضًا- بياض تشقه شعيرات سود. انظر: الفائق (٣/ ٣٨٣)، ولسان العرب (٦/ ٤٢٥٦، ٤٣٥٧).\n(^٣) أي: ليس بالطويل، ولا القصير، ولا الجسيم، كأن خلقه نحي به القصد من الأمور، وهو المعتدل الذي لا يميل إلى التفريط والإفراط. النهاية (٤/ ٦٧)، وانظر: المجموع المغيث (٢/ ٧١٢)، والفائق (٣/ ٣٧٨).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كان النبي ﷺ أبيض مليح الوجه- (٤/ ١٨٢٠/ حديث رقم ٩٩).","vol":"18","page":261},{"text":"١٠٣٦١ - حدثنا الدقيقي، قال: حدثنا عمرو بن عون، حدثنا خالد بن عبد الله (^١)، عن الجُريري، قال حدثنا أبو الطفيل، قال: رأيت رسول الله ﷺ وما رآه أحد غيري، قلت: ما كانت صفته؟ قال: كان أبيض، مليح الوجه (^٢) (^٣).\n_________\n(^١) خالد بن عبد الله هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٦٠)، وهذا الطريق عند مسلم برقم (٩٨).\n(^٣) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي (رواه عبد الأعلى)، عن الجريري، مثل حديث يزيد بن هارون).\nوهذا المعلق وصله مسلم في صحيحه، من طريق عبد الأعلى -وهو ابن عبد الأعلى- عن الجريري، به. انظر تخريج الحديث رقم (١٠٣٦٠).","vol":"18","page":262},{"text":"١٠٣٦٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، [ح] (^١).\nوحدثنا عيسى بن أحمد، قال: أخبرنا ابن وهب، ح.\nوحدثنا أبو الجماهر الحمصي، حدثنا يحيى بن صالح، عن مالك ابن أنس (^٢)، عن ربيعة (^٣)، عن أنس، قال: سمعته يقول: كان النبي ﷺ ليس بالطويل البائن، ولا بالقصير، ولا بالأبيض الأمهق (^٤)، ولا بالآدم،\n⦗٢٦٣⦘ ولا بالجعد القطط، ولا بالسبط، بعثه الله على رأس أربعين سنة، فأقام بمكة عشر سنين، وبالمدينة عشر سنين، وتوفاه الله على رأس ستين سنة، وليس في رأسه ولحيته عشرون شعرة بيضاء (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) مالك بن أنس هو موضع الالتقاء.\n(^٣) ابن أبي عبد الرحمن -كما سيأتي في الحديث رقم (١٠٣٦٣) - المعروف بربيعة الرأي.\n(^٤) الأمهق: شديد البياض، الذي لا يخالط بياضه شيء من الحمرة، وليس بنيِّر، ولكن =\n⦗٢٦٣⦘ = كلون الجص، أبو نحوه. غريب الحديث لأبي عبيد (٣/ ٢٧).\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب صفة النبي ﷺ، ومبعثه، وسنه- حديث رقم ١١٣).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب صفة النبي ﷺ (٦/ ٥٦٤ / حديث رقم ٣٥٤٨)، وطرفاه في (٣٥٤٧، ٥٩٠٠).","vol":"18","page":262},{"text":"١٠٣٦٣ - حدثنا عباس الدوري، حدثنا منصور بن سَلمة، أخبرنا سليمان بن بلال (^١)، حدثني ربيعة بن أبي عبد الرحمن أنه سمع أنس ابن مالك يقول: بعث النبي بما شاء الله أن يبعثه. قال: وسمعت أنسا يقول: كان رسول الله ﷺ ربعة من القوم: ليس بالقصير، ولا بالطويل البائن، أزهر: ليس بالآدم ولا بالأبيض الأمهق، رجل الشعر: ليس بالسبط (^٢) ولا الجعد القطط، بعث على رأس أربعين سنة، فأقام بمكة عشرًا، وبالمدينة عشرا، وتوفي على رأس ستين سنة، ليس في رأسه ولا لحيته عشرون شعرة بيضاء (^٣).\n_________\n(^١) سليمان بن بلال هو موضع الالتقاء.\n(^٢) في الأصل: (بالشمط) وفوقها ضبة، والتصويب من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٦٢)، وهذا الطريق عند مسلم برقم (١١٣ / =\n⦗٢٦٤⦘ = الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية سليمان بن بلال، ومسلم ساق إسنادها، وأحال بها على رواية مالك بن أنس.","vol":"18","page":263},{"text":"١٠٣٦٤ - حدثنا سليمان بن سيف الحراني، قال: حدثنا القعنبي، حدثنا سليمان بن بلال (^١)، عن ربيعة، بمثله (^٢) (^٣).\n_________\n(^١) سليمان بن بلال هو موضع الالتقاء.\n(^٢) في نسخة (ل): (بإسناده مثله).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٦٢)، وهذا الطريق عند مسلم برقم (١١٣/ الطريق الثاني).","vol":"18","page":264},{"text":"١٠٣٦٥ - حدثنا يونس بن عبد الأعلى، أخبرنا أنس بن عياض، عن ربيعة (^١)، عن أنس بن مالك، قال: توفي رسولُ الله ﷺ وهو ابن ستين سنة، وليس في رأسه عشرون شَعرة بيضاء (^٢).\n_________\n(^١) ابن أبي عبد الرحمن هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٦٢).","vol":"18","page":264},{"text":"١٠٣٦٦ - حدثنا أبو حاتم، وفضلك (^١)، وعليك (^٢): أبو الحسن\n⦗٢٦٥⦘ ابن سعيد بن بشير (^٣)، الرازيون، قالوا: حدثنا أبو غسان الرازي محمد ابن عمرو (^٤)، حدثنا حكام بن سَلْم الرازي، حدثنا عثمان بن زائدة (^٥) -\n⦗٢٦٦⦘ وكان يسكن الري- عن الزُّبير بن عدي، عن أنس بن مالك، قال: توفي رسول الله ﷺ وهو ابن ثلاث وستين.\nزاد أبو حاتم: وقبض أبو بكر وهو ابن ثلاث وستين، وقبض عمر وهو ابن ثلاث وستين (^٦).\n_________\n(^١) هو الفضل بن العباس، الرازي، الصائغ، ت (٢٧٠) هـ. و(فضلك) لقبه.\n(^٢) و(عليك) بفتح العين، وأما بقية الحروف ففيها ثلاثة أقوال: أحدها: بكسر اللام، وتشديد الياء المفتوحة. ثانيها: بسكون اللام، وفتح الياء المخففة. وثالثها: بإختلاس كسرة اللام، وفتح الياء المخففة، تصغير علي، والكاف في لغة المعجم هي حرف تصغير. وصوب ابن ناصر الدين القول الأخير. =\n⦗٢٦٥⦘ = انظر: الإكمال (٦/ ٢٦١، ٢٦٢)، وتوضيح المشتبه (٦/ ٣٣٨)، وتعليق المعلمي على الإكمال.\n(^٣) هو علي بن سعيد بن بشير الرازي. نزيل مصر، ت (٢٩٩) هـ.\nكان عبدان بن أحمد الجواليقي يعظمه.\nوقال ابن يونس -فيما نقل عنه الذهبي-: كان يفهم ويحفظ. اهـ. ونقل عنه ابن حجر أنه قال: تكلموا فيه، وكان من المحدثين الأجلاد، وكان يصحب السلطان، ويلي بعض العمالات. اهـ.\nوقال مسلمة بن القاسم: ثقة.\nوقال الخليلي: حافظ متقن، لكنه دون النسائي، صاحب غرائب.\nوقال السهمي: وسألت الدارقطني عن عليك الرازي: كيف هو في الحديث؟ فقال: قد حدث بأحاديث لم يتابع عليها. ثم قال: في نفسي منه شيء، وقد تكلم فيه أصحابنا بمصر. وأشار بيده.\nوقال: هو كذا وكذا، كأنه ليس بثقة. اهـ.\nوقال الذهبي: حافظ، رحال، جوال.\nوقال ابن حجر: لعل كلامهم فيه من جهة دخوله في أعمال السلطان.\nانظر: سؤالات السهمي (٢٤٤، ٢٤٥/ ترجمة ٣٤٨)، والإرشاد (١/ ٤٣٧ / ترجمة ١٨٣)، والميزان (٣/ ١٣١/ ترجمة ٥٨٥٠)، ولسان (٤/ ٢٣١، ٢٣٢ / ترجمة ٦١٥).\n(^٤) أبو غسان الرازي محمد بن عمرو هو موضع الالتقاء.\n(^٥) في الأصل ونسخة (هـ): (عثمان بن أبي زائدة)، والتصويب من نسخة (ل)، وصحيح =\n⦗٢٦٦⦘ = مسلم، كتب التراجم، وتحفة الأشراف (١/ ٢٢٠/ حديث رقم ٨٣٧)، وإتحاف المهرة لابن حجر (٢/ ١١/ حديث رقم ١٠٩١).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كم سن النبي ﷺ يوم قبض- (٤/ ١٨٢٥ /حديث رقم ١١٤).","vol":"18","page":264},{"text":"١٠٣٦٧ - حدثنا أبو قرصافة محمد بن عبد الوهاب العسقلاني، قال: حدثنا آدم، قال: حدثنا الليث، ح.\nوحدثنا حبشي بن عمرو بن الربيع بن طارق، حدثنا أبي، أخبرني الليث (^١)، حدثني عقيل، عن ابن شهاب، عن عروة، عن عائشة، أن النبي ﷺ توفي وهو ابن ثلاث وستين سنة (^٢).\n⦗٢٦٧⦘ زاد حبشي: قال ابن شهاب: أخبرني سعيد بن المسيب (^٣)، بمثل ذلك (^٤).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كم سن النبي ﷺ يوم قبض- (٤/ ١٨٢٥ /حديث رقم ١١٥).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب وفاة النبي ﷺ (٦/ ٥٥٩ / حديث رقم ٣٥٣٦)، وطرفه في (٤٤٦٦).\n(^٣) عن عائشة، كما جاء صريحا عند الإسماعيلي، من طريق يونس، عن الزهري.\nانظر: فتح الباري (٨/ ١٥١).\nوقد وقعت رواية الزهري، عن سعيد بن المسيب، في الصحيحين في صورة المرسل، مثل ما عند أبي عوانة.\n(^٤) أي المتن: انظر فتح (٨/ ١٥١).","vol":"18","page":266},{"text":"١٠٣٦٨ - حدثنا علي بن عثمان النُّفيلي، قال: حدثنا عثمان ابن أبي شيبة (^١)، قال: حدثنا طلحة بن يحيى، ح.\nوحدثنا أبو الحسن الميموني، والدنداني، قالا: حدثنا أحمد بن شبيب بن سعيد، حدثنا أبي، عن يونس (^٢)، عن ابن شهاب، عن عروة، عن عائشة، قالت: توفي النبي ﷺ وهو ابن ثلاث وستين سنة.\nقال الزهري (^٣): وأخبرني سعيد بن المسيب بذلك (^٤) (^٥).\n_________\n(^١) عثمان بن أبي شيبة هو موضع الالتقاء، في هذا الطريق.\n(^٢) يونس -بن يزيد- هو موضع الالتقاء في هذا الطريق.\n(^٣) بالإسناد السابق، كما قال ابن حجر، الفتح (٦/ ٥٦٠) و(٨/ ١٥١).\n(^٤) في نسخة (ل): (بمثل ذلك).\n(^٥) تقدم تخريجه، والتعليق على الجملة الأخيرة، انظر الحديث رقم (١٠٣٦٧)، وهذا الطريق عند مسلم برقم (١١٥/ الطريق الثاني).","vol":"18","page":267},{"text":"١٠٣٦٩ - حدثنا الدبري، عن عبد الرزاق، عن ابن جريج، عن ابن شهاب (^١)، عن عروة، عن عائشة، أن النبي ﷺ مات على رأس ثلاث وستين (^٢).\nرواه محمد بن يحيى (^٣)، مثله (^٤).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٦٧).\n(^٣) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي (عن عبد الرزاق، بمثل حديث الدبري).\n(^٤) لم أقف على من وصل هذا المعلق.","vol":"18","page":268},{"text":"١٠٣٧٠ - حدثنا محمد بن إسماعيل الصائغ، وسعيد بن مسعود، والسُّلمي، والصغاني، قالوا: حدثنا روح بن عبادة (^١)، قال: حدثنا زكريا ابن إسحاق، حدثنا عمرو بن دينار، عن ابن عباس، قال: مكث رسول الله ﷺ بمكة ثلاث عشرة، وتوفي وهو ابن ثلاث وستين (^٢).\n_________\n(^١) روح بن عبادة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كم أقام النبي ﷺ بمكة المكرمة- (٤/ ١٨٢٦/ حديث رقم ١١٧).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب هجرة النبي ﷺ وأصحابة إلى المدينة- (٧/ ٢٢٧ / حديث رقم ٣٩٠٣)، وأطرافه في (٣٨٥١، ٣٩٠٢، ٤٤٦٥، ٤٩٧٩).","vol":"18","page":268},{"text":"١٠٣٧١ - حدثنا ابن أبي مسرة، حدثنا محمد بن يحيى بن أبي عمر (^١)، حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن ابن عباس: أن النبي ﷺ أقام بمكة ثلاث عشرة (^٢).\n_________\n(^١) محمد بن يحيى بن أبي عمر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٠)، وهذا الطريق عند مسلم برقم (١١٦/ الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو سفيان، بأنه ابن عيينة، وعمرو، بأنه ابن دينار.\n- ذكر محمد بن يحيى بن أبي عمر، باسمه، وعند مسلم: ابن أبي عمر.\n- تحديد مدة بقاء النبي ﷺ بمكة بـ (ثلاث عشرة)، وجاء عند مسلم بلفظ: (بضع عشرة)، في رواية ابن أبي عمر.","vol":"18","page":269},{"text":"١٠٣٧٢ - حدثنا يونس بن حبيب، حدثنا أبو داوود، ح.\nوحدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، قالا: حدثنا حماد ابن سلمة (^١)، أخبرنا أبو جمرة (^٢)، عن ابن عباس، قال: أقام النبي ﷺ بمكة ثلاث عشرة سنة (^٣)، يوحى إليه، وبالمدينة عشرا، ومات وهو ابن\n⦗٢٧٠⦘ ثلاث وستين (^٤).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) أبو جمرة -بالجيم المفتوحة- هو نصر بن عمران الضبعي. انظر: الإكمال لابن ماكولا (٢/ ٥٠٦)، وتقريب التهذيب (١٠٠٠/ ترجمة ٧١٧٢).\n(^٣) كلمة (سنة) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٠)، وهذا الطريق عند مسلم برقم (١١٨).\nفوائد الاستخراج: تقييد المهمل، وهو حماد، بأنه ابن سلمة.","vol":"18","page":269},{"text":"١٠٣٧٣ - حدثنا الصغاني، أخبرنا الحسن بن موسى الأشيب، حدثنا حماد بن سلمة (^١)، بمثله (^٢).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٠)، ورقم (١٠٣٧٣).","vol":"18","page":270},{"text":"١٠٣٧٤ - حدثنا أبو داوود الحراني، حدثنا أبو عتاب، حدثنا شُعبة، عن أبي إسحاق، عن عامر بن سعد، عن جرير، أنه سمع معاوية، يقول، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا شعبة (^١)، عن أبي إسحاق، عن عامر بن سعد -رجل من بجيلة (^٢) - سمع جريرا يحدث أنه سمع معاوية يقول: مات رسول الله ﷺ وهو ابن ثلاث وستين، وأبو بكر وهو ابن ثلاث وستين، وعمر وهو ابن ثلاث وستين (^٣).\n⦗٢٧١⦘ زاد أبو عتاب: وأنا اليوم في ثلاث وستين (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء في الطريقين.\n(^٢) بالباء الموحدة من تحت، والجيم: اسم قبيلة ينسب إليها جماعة من الصحابة والتابعين، وغيرهم، الإكمال (٧/ ٣٣٥)، وانظر الأنساب (١/ ٢٨٤).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كم أقام النبي ﷺ بمكة المدينة- (٤/ ١٨٢٧/ حديث رقم ١٢٠) وفيه الزيادة التالية، التي ذكرها أبو عتاب، وهي عند =\n⦗٢٧١⦘ = مسلم من طريق محمد بن جعفر، عن شعبة.\n(^٤) انظر الإحالة السابقة.\nفوائد الاستخراج: زيادة التوضيح في رواية شعبة، وهي عند مسلم بلفظ (مات رسول الله ﷺ وهو ابن ثلاث وستين، وأبو بكر، وعمر، وأنا ابن ثلاث وستين).","vol":"18","page":270},{"text":"١٠٣٧٥ - حدثنا عبد الله بن أحمد بن حنبل، حدثنا أبي، قال: حدثنا محمد بن جعفر (^١)، حدثنا شعبة، عن أبي إسحاق، عن عامر ابن سعد البجلي أنه سمع جريرًا، بمثله: وأنا اليوم ابن ثلاث وستين (^٢).\n_________\n(^١) محمد بن جعفر هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٤).","vol":"18","page":271},{"text":"١٠٣٧٦ - حدثنا عمار بن رجاء، حدثنا أبو نعيم، حدثنا زُهير، عن أبي إسحاق (^١)، عن عامر بن سعد البجلي، قال: حدثني جرير، أنه كان عند معاوية، فقال -يعني معاوية-: توفي رسول الله ﷺ وهو ابن ثلاث وستين، وتوفي أبو بكر وهو ابن ثلاث وستين، وعمر وهو ابن ثلاث وستين (^٢).\n_________\n(^١) هو السبيعي، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٤).","vol":"18","page":271},{"text":"١٠٣٧٧ - حدثنا السُلمي، حدثنا بَدَلُ بن المحبر (^١)، حدثنا شعبة (^٢)، قال: أخبرني يونس بن عُبيد، عن عمار بن أبي عمار، قال: قلت لابن عباس: كم كان لرسول الله ﷺ يوم توفي؟ قال: ابن خمس وستين (^٣).\n_________\n(^١) بدل هو بفتح الموحدة التحتية في أوله، والدال المهملة المفتوحة، وآخره لام.\nوالمحبر هو بحاء مهملة مفتوحة، وبموحدة مفتوحة أيضا.\nانظر: الإكمال (١/ ٢٢٥) و(٧/ ٢٠٩)، وتوضيح المشتبة (١/ ٣٩٥) و(٨/ ٤٩).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب كم أقام النبي ﷺ بمكة والمدينة- (٤/ ١٨٢٧/ حديث رقم ١٢١/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية يزيد بن زريع، عن يونس بن عبيد.","vol":"18","page":272},{"text":"١٠٣٧٨ - حدثنا أبو الأزهر، حدثنا بدل [بن المحبر] (^١)، بمثله (^٢).\n_________\n(^١) من نسخة (ل).\n(^٢) تقدم تخريجه، وبيان موضع الالتقاء، انظر الحديث رقم (١٠٣٧٧).","vol":"18","page":272},{"text":"١٠٣٧٩ - حدثنا أبو أمية، حدثنا خضر، قال: حدثنا مسكين (^١)، قال: حدثنا شعبة (^٢)، بمثله (^٣).\n_________\n(^١) ابن بكير، الحراني، أبو عبد الرحمن، الحذاء، ت (١٩٨) هـ.\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٧).","vol":"18","page":272},{"text":"١٠٣٨٠ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، حدثنا يزيد بن زريع (^١)، حدثنا يونس بن عبيد، عن عمار بن أبي عمار -مولى بني هاشم- قال: سألت ابن عباس: كم أتى لرسول الله ﷺ يوم مات؟ فقال: ما كنت أحسب مثلك من قومه يخفى عليه ذلك، قلت: إني قد سألت الناس، فاختلفوا علي، فأحببت أعلم قولك فيه، فقال: أتحسب؟ قلت: نعم. قال: أمسك: أربعين بعث لها، وخمس عشرة إقامته بمكة، يأمن ويخاف، وعشر (^٢) مهاجره إلى المدينة (^٣).\n_________\n(^١) يزيد بن زريع هو موضع الالتقاء.\n(^٢) في نسخة (ل): عشرة.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٧)، وهذا الطريق عند مسلم برقم (١٢١).","vol":"18","page":273},{"text":"١٠٣٨١ - حدثنا أبو أمية، حدثنا هداب بن خالد (^١)، حدثنا\n⦗٢٧٤⦘ وُهيب، عن يونس بن عُبيد (^٢)، عن عمار بن أبي عمار، عن ابن عباس، قال: تُوفي وهو ابن خمس وستين (^٣) (^٤).\n_________\n(^١) ابن الأسود، القيسي، أبو خالد، البصري، مات سنة (٢٣٦) هـ، وقيل بعدها.\nومصادر ترجمته التي وقفت عليها، تسميه: (هدبة)، إلا أنه في بعضها تنبيه على أنه يقال له أيضا: (هداب).\nوثقه ابن معين، والعجلي، ومسلمة بن القاسم، والذهبي في الميزان، وابن حجر.\nوقال أبو حاتم: صدوق.\nوقال ابن عدي: لا أعرف له حديثا منكرا فيما يرويه، وهو كثير الحديث، وقد ثقه الناس، وروى عنه الأئمة، وهو صدوق لا بأس به. اهـ.\nوأنكر الذهبي على ابن عدي ذكره له في الكامل. وقال في الكاشف: صدوق. =\n⦗٢٧٤⦘ = انظر: سؤالات ابن الجنيد (٣٥٨ / ترجمة ٣٥١)، والثقات للعجلي (٤٥٥/ ترجمة ١٧٢٠)، والجرح والتعديل (٩/ ١١٤ / ترجمة ٤٨٤)، والكامل (٧/ ١٣٨، ١٣٩/ ترجمة ٢٠٥٢)، وتهذيب الكمال (٣٠/ ١٥٢ - ١٥٧/ ترجمة ٦٥٥٣)، والسير (١١/ ٩٧ - ١٠٠/ ترجمة ٣٠)، والميزان (٤/ ٢٩٤ / ترجمة ٩٢١٢)، والكاشف (٣/ ١٩٣/ ترجمة ٦٠٤٦)، وتهذيب التهذيب (١١/ ٢٤، ٢٥/ ترجمة ٥٣)، وتقريب التهذيب (١٠١٨/ ترجمة ٧٣١٩).\n(^٢) يونس بن عبيد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٧٧)، وهذا الطريق عند مسلم برقم (١٢١).\n(^٤) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (رواه نصر، عن بشر ابن المفضل، عن خالد الحذاء، عن عمار، بمثله).\nو(نصر) هو ابن علي الجهضمي، وروايته هذه رواها عنه مسلم في صحيحه برقم (١٢٢) من كتاب الفضائل.","vol":"18","page":273},{"text":"<span data-type='title' id=toc-1335>بيان أن النبي ﷺ أعلم أهل الأرض بالله في عهده وبعده (^١)، وأخشاهم له، والتشديد في ترك قبول الرخصة، والتشديد في أمر دينه مما قاله (^٢) فيه رخصة</span>\n_________\n(^١) في حاشية الأصل مكتوب: (صوابه: وقبله).\n(^٢) حرف القاف ليس في نسخة (ل)، والكلمة فيها هكذا: (مما له). ولم يتبين لي معنى هذه الجملة الأخيرة من ترجمة الباب، وتبدو -في نظري- تكرارا للجملة التي قبلها، والله أعلم.","vol":"18","page":275},{"text":"١٠٣٨٢ - حدثنا الصغاني، حدثنا محمد بن الصباح، حدثنا إسماعيل ابن زكريا، عن الأعمش (^١)، عن مسلم، عن مسروق، عن عائشة، قالت: رخَّص رسول الله ﷺ في بعض الأمر، فكره ذلك بعض أصحابه؛ فقام رسول الله ﷺ خطيبا، فقال: \"ما لي أرخص في الأمر، فيرغب عنه (^٢) أناس، والله إني لأرجو أن أكون أعلمهم بالله، وأشدهم له خشية (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (فيه). وعليها ضبة في الأصل، والتصويب من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب علمه ﷺ بالله تعالى، وشدة خشيته- (٤/ ١٨٢٩/ حديث رقم ١٢٧).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب من لم يواجه الناس بالعتاب- (١٠/ ٥١٣ / حديث رقم ٦١٠١)، وطرفه في (٧٣٠١). =\n⦗٢٧٦⦘ = فوائد الاستخراج: ذكر اسم شيخ الأعمش في هذا الحديث، وأما في صحيح مسلم فذكره بكنيته (أبي الضحى).","vol":"18","page":275},{"text":"١٠٣٨٣ - حدثنا أحمد بن عبد الجبار العطاردي، حدثنا أبو معاوية (^١)، عن الأعمش، عن مسلم أبي الضحى، عن مسروق، عن عائشة، قالت: رخص رسول الله ﷺ في أمر، ورغب عنه ناس من الناس، فبلغه (^٢) ذلك، فغضب حتى بأن (^٣) في وجهه الغضب؛ ثم قال: ما بال قوم (^٤) يرغبون عن ما رخص في فيه، فوالله لأنا أعلمهم بالله، وأشدهم له خشية (^٥).\n_________\n(^١) أبو معاوية هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (فبلغوا)، وعلى آخرها ضبة في النسختين، والتصويب من نسخة (ل).\n(^٣) في نسختي (ل)، (هـ): (أبان)، لكن ضبب عليها -فيما يبدو- في نسخة (ل)، وعلى حرف الألف ما يشبه الضبة الصغيرة في نسخة (هـ)، وفي الأصل ضرب على حرف الألف، فصحت الكلمة كما في صحيح مسلم.\n(^٤) نسخة (ل)، وصحيح مسلم: (أقوام).\n(^٥) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٣٨٢)، وهذا الطريق عند مسلم برقم (١٢٨).","vol":"18","page":276},{"text":"١٠٣٨٤ - حدثنا محمد بن الحسين بن أبي الحنين، حدثنا عمر ابن حفص بن غياث، حدثنا أبي (^١)، قال: حدثنا الأعمش، حدثنا مسلم، عن\n⦗٢٧٧⦘ مسروق، قال: قالت عائشة: صنع رسول الله ﷺ شيئا ترخص فيه، فتنزه عنه قوم، فبلغ ذلك رسول الله ﷺ فخطب، فحمد الله، ثم قال: ما بال أقوام يتنزهون عن الشيء أصنعه، والله إني لأعلمهم بالله، وأشدهم له خشية (^٢).\n_________\n(^١) هو حفص بن غياث وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٢).\nفوائد الاستخراج: ذكر متن رواية حفص بن غياث، ومسلم ساق إسنادها، وأحال بمتنها على رواية جرير، عن الأعمش.\n- تصريح الأعمش بالسماع.","vol":"18","page":276},{"text":"<span data-type='title' id=toc-1336>بيان وجوب الاستسلام لأمر رسول الله ﷺ، وتوقيره، وحظر كثرة الكلام عنده (^١)، وسؤاله عما هو مسكوت عنه، والبحث عما [لم] (^٢) يؤمر بالبحث عنه، والتشديد فيه، والدليل على أن اتباع أمر رسول الله ﷺ واجتناب نهيه تعبد، لا يقال: لم أمر، ولا (^٣): لم نهى، ولا يقاس مسند أمره ونهيه، ولا يفتش عن جميع ما لا يتبين أنه حرام، بالظن والتوهُّم، وأن التقدم عليه مباح حتى يتبين تحريمه، وأن من فتش عن المبيع (^٤) أو الشيء حتى يتبين أنه حرام، كان مجرما آثما، إذ (^٥) فتش عمّا لم يجب عليه، فحرمه على من كان لو تقدم عليه كان له مباحا</span>\n_________\n(^١) في الأصل ونسخة (هـ): (عنه)، والتصويب من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) حرف (لا) ليس في نسخة (ل).\n(^٤) هكذا صورتها في الأصل ونسختي (ل)، (هـ)، لكن السياق يتحدث عن الإباحة، وكذلك أحاديث الباب لا ذكر فيها للبيع. ويمكن أن تقرأ: (المبيح) بالحاء، لكن ذلك لا يتفق مع قواعد اللغة؛ فإن الإباحة من (أباح) الرباعي ولا يأت منه فعيل.\n(^٥) في نسخة (ل): (إذا).","vol":"18","page":278},{"text":"١٠٣٨٥ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، قال: أخبرني سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، قالا: كان أبو هريرة يحدث أنه سمع رسول الله ﷺ يقول: \"ما نهيتكم عنه فاجتنبوه، وما أمرتكم به فافعلوا منه ما استطعتم؛ فإنما أهلك الذين من قبلكم، كثرة مسائلهم، واختلافهم على أنبيائهم\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب توقيره ﷺ، وترك إكثار سؤاله عما لا ضرورة إليه، أو لا يتعلق به تكليف وما لا يقع، ونحو ذلك- (٤/ ١٨٣٠/ حديث رقم ١٣٠).\nوأخرجه البخاري في صحيحه -كتاب الاعتصام، باب الاقتداء بسنن النبي ﷺ (١٣/ ٢٥١ / حديث رقم ٧٢٨٨).","vol":"18","page":279},{"text":"١٠٣٨٦ - حدثنا الميموني، حدثنا أحمد بن شبيب، حدثنا أبي، عن يونس (^١)، عن ابن شهاب، قال: حدثني أبو سلمة بن عبد الرحمن، وسعيد، قالا: كان أبو هريرة يحدث أنه سمع النبي ﷺ: بمثله (^٢).\n_________\n(^١) ابن زيد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥).","vol":"18","page":279},{"text":"١٠٣٨٧ - حدثنا عبّاس الدُّوري، حدثنا أبو سلمة\n⦗٢٨٠⦘ الخزاعي (^١)، حدثنا الليث بن سعد، عن يزيد بن الهاد، عن ابن شهاب، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"ما نهيتكم عنه فاجتنبوه، وما أمرتكم به فافعلوا منه ما استطعتم؛ فإنما أهلك الذين من قبلكم، كثرة سؤالهم، واختلافهم على أنبيائهم (^٢).\n_________\n(^١) أبو سلمة الخزاعي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣٠/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية أبي سلمة الخزاعي، ومسلم ساق إسنادها، وأحال بمتنها على رواية يونس، عن ابن شهاب.","vol":"18","page":279},{"text":"١٠٣٨٨ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"اتركوني ما تركتكم، وإذا حدثتكم فخذوا عني، فإنما هلك من كان قبلكم، بكثرة سؤالهم، واختلافهم على أنبيائهم\" (^٢).\n_________\n(^١) أبو معاوية -محمد بن حازم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣١).\nفوائد الاستخراج: ذكر تمام متن رواية أبي معاوية، ومسلم ساق إسنادها، وذكر أولها، ثم أحال بالباقي على رواية الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن.","vol":"18","page":280},{"text":"١٠٣٨٩ - حدثنا الحسن بن عفان، حدثنا ابن نمير (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"ذروني ما تركتكم؛ فإنما هلك من كان قبلكم، بسؤالهم واختلافهم على أنبيائهم، فإذا أمرتكم بشيء فخذوا منه ما استطعتم، وإذا نهيتكم عن شيء فانتهوا\" (^٢).\n_________\n(^١) عبد الله بن نمير هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣١).\nفوائد الاستخراج: ذكر تمام متن رواية ابن نمير، ومسلم ساق إسنادها، وذكر أولها، ثم أحال بالباقي على رواية الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن.","vol":"18","page":281},{"text":"١٠٣٩٠ - حدثنا ابن الخليل المخرمي، حدثنا أبو الجوَّاب (^١)، حدثنا عمار بن رزيق (^٢)، عن الأعمش (^٣)، بمثله (^٤).\n_________\n(^١) الجوَّاب هو بفتح الجيم، وتشديد الواو، وبعدها ألف، وآخره موحدة تحتية.\nانظر: الإكمال (٢/ ١٦٨)، وتوضيح المشتبه (٢/ ٤٩٨).\nوأبو الجواب هو الأحوص بن جواب، الضبي، الكوفي، ت (٢١١) هـ.\n(^٢) ورزيق الضبي، الكوفي، أبو لاحوص، ت (١٥٩) هـ، هو بتقديم الراء المضمومة، تليها زاي مفتوحة، ومثناة تحتية ساكنة، وآخره قاف.\nانظر: الإكمال (٤/ ٤٧، ٥١)، وتوضيح المشتبه (٤/ ١٦٩، ١٥٧).\n(^٣) الأعمش هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣١).","vol":"18","page":281},{"text":"١٠٣٩١ - حدثنا السُّلمي، حدثنا عبد الرزاق (^١)، عن معمر، عن همام بن منبه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ذروني ما تركتكم، فإنما هلك الذين من (^٢) قبلكم، بسؤالهم واختلافهم على أنبيائهم؛ فإذا نهيتكم عن شيء فاجتنبوه، وإذا أمرتكم بالأمر فأتوا منه ما استطعتم\".\nقال عبد الرزاق: \"ما تركتكم\" (^٣) (^٤).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ) زيادة: (كان)، بعد (من).\n(^٣) هكذا في الأصل، ونسختي (ل)، (هـ). وأما مسلم فبين أن رواية همام هي بلفظ: \"ما تركُتْمُ\". فلعله حصل خطأ من نساخ مستخرج أبي عوانة، فكتبوها: \"ما تركتكم\" بالبناء للمعلوم.\nأو ربما وهم فيها الإمام مسلم، فأراد أبو عوانة أن ينبه على أنها ليست كما قال مسلم، والله أعلم.\nوقد رجعت إلى المصادر التي فيها رواية عبد الرزاق فوجدتها بلفظ: \"ما تركتكم\".\nانظر: صحيفة همام (ص ١٠٠/ حديث رقم ٣٢)، ومصنف عبد الرزاق (١١/ ٢٢٠ / حديث رقم ٢٠٣٧٢، ورقم ٢٠٣٧٣، ورقم ٢٠٣٧٤)، ومسند أحمد (٢/ ٣١٣، ٣١٤)، وصحيح ابن حبان (الإحسان ١/ ٢٠٠ / حديث رقم ٢٠).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣١).\nفوائد الاستخراج: ذكر تمَام رواية همام، ومسلم ساق إسنادها، ونبه على أنها بلفظ: \"ما تركتم فإنما هلك من كان قبلكم\"، ثم أحال بالباقي على رواية الزهري عن =\n⦗٢٨٣⦘ = سعيد بن المسيب، وأبي سلمة بن عبد الرحمن.","vol":"18","page":282},{"text":"١٠٣٩٢ - حدثنا الصغاني، حدثنا خلاف المخرمي، حدثنا غندر، حدثنا شُعبة (^١)، عن محمد بن زياد، عن أبي هريرة، أن النبي ﷺ قال: \"ذروني ما تركتكم؛ فإنما أهلك (^٢) أهل الكتاب، بسؤالهم، فانظروا ما أمرتكم به فاتبعوه ما استطعتم، وما نهيتكم عنه فدعوه\" أو \"ذروه\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (هلك).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق عند مسلم برقم (١٣١).\nفوائد الاستخراج: ذكر تمام رواية شعبة، ومسلم ساق إسنادها، وذكر طرفها، وأحال بالباقي على رواية الزهري عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن.","vol":"18","page":283},{"text":"١٠٣٩٣ - حدثنا الترمذي، حدثنا الحُميدي، حدثنا سفيان (^١)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة، [وابن عجلان، عن أبيه (^٢)،\n⦗٢٨٤⦘ عن أبي هريرة (^٣)] (^٤) قال: قال النبي ﷺ: \"ذروني ما تركتكم؛ فإنما هلك من كان قبلكم، بكثرة سؤالهم واختلافهم على أنبيائهم، فما (^٥) نهيتكم عنه فانتهوا، وما أمرتكم به فأتوا منه ما استطعتم\".\nقال سفيان: زاد ابن عجلان: فحدثت به أبان بن صالح، فكان يعجب بهذه الكلمة: \"فأتوا منه ما استطعتم\" (^٦).\n_________\n(^١) ابن عيينة -كما في تحفة الأشراف (١٠/ ١٧٢/ حديث رقم ١٣٧١٨) - وهو موضع الالتقاء، في روايته عن أبي الزناد. وأما روايته عن ابن عجلان فليست في الكتب الستة، وسيأتي تخريجها.\n(^٢) عجلان، مولى فاطمة بنت عتبة بن ربيعة.\nقال النسائي، وابن حجر: لا بأس به.\nوذكره ابن حبان في ثقاته.\nانظر: الثقات (٥/ ٢٧٧، ٢٧٨) وتهذيب الكمال (١٩/ ٥١٦ / ترجمة =\n⦗٢٨٤⦘ = ٣٨٧٨)، وتقريب التهذيب (٦٧١ /ترجمة ٤٥٦٦).\n(^٣) أبو هريرة ﵁ هو موضع الالتقاء، وفي طريق ابن عجلان.\n(^٤) ما بين المعقوفتين زيادة من نسخة (ل).\n(^٥) في نسخة (ل)، وحاشية هـ: (وما).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٣٨٥)، وهذا الطريق -طريق أبي الزناد- عند مسلم برقم (١٣١).\nوأما طريق ابن عجلان فأخرجها بتمامها، الحميدي في مسنده (٢/ ٤٧٧، ٤٧٨/ حديث رقم ١١٢٥)، وأحمد (٢/ ٢٤٧)، دون قوله: (زاد ابن عجلان …)، كلاهما عن سفيان، به.\nفوائد الاستخراج: ذكر تمام رواية أبي الزناد، ومسلم ساق إسنادها، وذكر طرفها، وأحال بالباقي على رواية الزهري، عن سعيد بن المسيب، وأبي سلمة ابن عبد الرحمن.","vol":"18","page":283},{"text":"١٠٣٩٤ - حدثنا الربيع بن سليمان، ويونس بن عبد الأعلى، قالا:\n⦗٢٨٥⦘ حدثنا ابن وهب، قال: أخبرني مالك بن أنس، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة: أن رسول الله ﷺ قال: \"ذَروني ما تركتكم؛ إنما أهلك الذين من قبلكم كثرة سؤالهم، واختلافهم على أنبيائهم، فإذا نهيتكم عن شيء فاجتنبوه، وإذا أمرتكم به فأتوا منه ما استطعتم\" (^٢).\n_________\n(^١) أبو الزناد هو موضع الالتقاء.\n(^٢) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٣٨٥)، ورقم (١٠٣٩٣).","vol":"18","page":284},{"text":"١٠٣٩٥ - حدثنا أبو أمية، حدثنا شبابة، حدثنا ورقاء بن عمر، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة، عن النبي ﷺ، قال: \"إن هلاك الذين من قبلكم باختلافهم على أنبيائهم، وكثرة سؤالهم إياهم؛ فما نهيتكم عنه فانتهوا، وما أمرتكم به فأتوا منه ما استطعتم\" (^٢).\n_________\n(^١) أبو الزناد هو موضع الالتقاء.\n(^٢) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٣٨٥)، ورقم (١٠٣٩٣).","vol":"18","page":285},{"text":"١٠٣٩٦ - حدثنا ابن الجُنيد الدقاق، وأبو أمية، قالا: حدثنا سليمان ابن داوود أبو أيوب العباسي، ح.\nوحدثنا ابن المنادي، والصغاني، قالا: حدثنا يونس بن محمد، قال: حدثنا إبراهيم بن سعد (^١)، قال: حدثني ابن شهاب، عن عامر بن سعد، عن أبيه، قال: قال رسول الله ﷺ: \"إن أعظم المسلمين في المسلمين\n⦗٢٨٦⦘ جرما، من سأل عن شيء لم يحرم على المسلمين، فحرم من أجل مسألته\" (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب توقيره ﷺ، وترك إكثار سؤاله عما لا ضرورة إليه .. .. (٤/ ١٨٣١/ حديث رقم ١٣٢).\nوأخرجه البخاري في صحيحه -كتاب الاعتصام، باب ما يكره من كثرة السؤال (١٣/ ٢٦٤/ حديث رقم ٧٢٨٩).","vol":"18","page":285},{"text":"١٠٣٩٧ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن عامر بن سعد بن أبي وقاص، أنه سمع سعد بن أبي وقاص، يقول: قال رسول الله ﷺ: \"أعظم المسلمين في المسلمين جرما، من سأل عن شيء لم يحرم على المسلمين، فحرم من أجل مسألته\" (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٩٦)، وهذا الطريق عند مسلم برقم (١٣٣/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية يونس، ومسلم ساق إسنادها، وأحال بها على رواية سفيان، عن الزهري، ونبه فيها على سماع عامر بن سعد، من أبيه.\nتنبيه: هذا الحديث تكرر في نسخة (ل).","vol":"18","page":286},{"text":"١٠٣٩٨ - حدثنا الدنداني، حدثنا أحمد بن شبيب، حدثنا أبي، عن\n⦗٢٨٧⦘ يونس (^١)، عن ابن شهاب، بمثله (^٢).\n_________\n(^١) هو ابن يزيد، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٣٩٧).","vol":"18","page":286},{"text":"١٠٣٩٩ - حدثنا السُّلمي، قال: حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن الزهري، عن عامر بن سعد، عن أبيه، قال: قال رسول الله ﷺ: \"إن من أكثر (^٢) المسلمين في المسلمين جرما، رجلا سأل عن شيء، ونَقَّر (^٣) عنده (^٤)، حتى أنزل في ذلك الشيء تحريم، من أجل مسألته\". كذا قال معمر: سأل عن شيء ونقر (^٥).\n⦗٢٨٨⦘ وقال يونس: عن عامر بن سعد، أنه سمع سعدا (^٦).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) هكذا منقوطة بثلاث من فوق في الأصل ونسخة (هـ)، وفي نسخة (ل) بواحدة من تحت: (أكبر).\n(^٣) نَقَّرَ -بفتح النون، وتشديد القاف، بعدها راء- أي: فتش، وبالغ في البحث والاستقصاء.\nانظر: المجموع المغيث (٣/ ٣٤٠)، والنهاية (٥/ ١٠٥)، وشرح النووي (١/ ١١١٥)، ولسان العرب (٦/ ٤٥٢٠/ مادة: نقر)، وفتح الباري (١٣/ ٢٦٨).\n(^٤) هكذا في الأصل، ونسختي (ل)، (هـ)، إلا أنه على آخرها ضبة في نسخة (ل)، وفي صحيح مسلم: (عنه).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٣٩٦)، وهذا الطريق عند مسلم برقم (١٣٣/ الطريق الثاني).\nفوائد الاستخراج: ذكر من رواية معمر، ومسلم ساق إسنادها، ونبه على أنها =\n⦗٢٨٨⦘ = بلفظ: \"رجل سأل عن شيء ونقر عنه\"، وأحال بالباقي على رواية سفيان، عن الزهري.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٣٩٧).","vol":"18","page":287},{"text":"١٠٤٠٠ - حدثنا أبو جعفر الدارمي، حدثنا النضر بن شميل (^١)، أخبرنا شعبة، أخبرني موسى بن أنس، قال: سمعت أنس بن مالك، يقول: إن رسول الله ﷺ بلغه عن أصحابه شيء، فخطب فقال: \"لا تسألوني عن شيء إلا أنبأتكموه، ولقد عرضت علي الجنة والنار، ولو تعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرا\"؛ فأقبل أصحابه يخنون (^٢) وقد\n⦗٢٨٩⦘ غطوا رؤوسهم، فقام عمر بن الخطاب فقال: رضينا بالله ربا، وبالإسلام دينا، وبمحمد نبيا، وبيعتنا بيعته (^٣)، فقام ذلك الرجل (^٤)، فقال: من أبي؟ قال: أبوك فلان (^٥)، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (^٦) (^٧). سورة المائدة الآية ١٠١.\n_________\n(^١) النضر بن شميل هو موضع الالتقاء.\n(^٢) هكذا منقوطة في نسختي (ل)، (هـ)، وأما في الأصل فنقط الياء والنونين، وترك الحاء.\nقال النووي -في شرحه على صحيح مسلم-: (قوله: \"ولهم خنين\" هو بالخاء المعجمة، هكذا هو في معظم النسخ ولمعظم الرواة، ولبعضهم بالحاء المهملة، وممن ذكر الوجهين: القاضي، وصاحب التحرير، وآخرون). اهـ.\nوأما ابن حجر فقال: (قوله: \"لهم حنين\" بالحاء المهملة للأكثر، وللكشميهني: بالخاء المعجمة). اهـ.\nوالحنين -بالمعجمة-: ضرب من البكاء، دون الانتحاب. وقد يجعلون الخنين والخنين واحدا، إلا أن الخنين من الأنف، والحنين -بالحاء المهملة- من الصدر.\nانظر: المجموع المغيث (١/ ٦٢٤)، والنهاية (٢/ ٨٥)، وشرح النووي =\n⦗٢٨٩⦘ = (١٥/ ١١١)، والفتح (٨/ ٢٨١).\n(^٣) (وبيعتنا بيعته). هكذا تظهر قراءة هذه الجملة في الأصل ونسخة (هـ)، إلا أنه فوق حرف التاء، من كلمة (بيعته) ضمة أو ضبة، في هاتين النسختين، وأما نسخة (ل) فصورة هذه الجملة فيها هكذا: (وبيعتنا بيعة).\nولم أقف على جملة (وبيعتنا بيعته) في مصدر أخر، لكي أتأكد منها، لا سيما من رواية موسى بن أنس، عن أنس.\n(^٤) هو عبد الله بن حذافة السهمي، كما صرح به في الحديث الآتي برقم (١٠٤٠٣)، ورقم (١٠٤٠٤)، وجاء مصرحا باسمه في الصحيحين، انظر تخريج الحديث.\nوسيأتى في الحديث رقم (١٠٤٠٩) أن اسمه: خارجة من حذافة. وهكذا أيضا جاء عند الإسماعيلي، كما ذكر الحافظ ابن حجر.\nوذكر الحافظ -أيضًا-: أنه في رواية للعسكري: (نزلت في قيس بن حذافة)، ثم قال: (والأول أشهر) -يعني عبد الله بن حذافة- (كلهم له صحبة).\nانظر الغوامض والمبهمات (١/ ٣٦٤ / حديث رقم ٣٢٣)، والفتح (٨/ ٢٨١).\n(^٥) هو حذافة السهمي، كما صرح به في الحديث الآتي برقم (١٠٤٠٣)، ورقم (١٠٤٠٤).\n(^٦) آية رقم (١٠١) من سورة المائدة.\n(^٧) أخرجه مسلم في صحيحه -كتاب الفضائل، باب توقيرة ﷺ، وترك إكثار سؤاله عما =\n⦗٢٩٠⦘ = لا ضرورة له .... (٤/ ١٨٣٢/ حديث رقم ١٣٤).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب: (لا تسألوا عن أشياء إن تبد لكم تسؤكم) - (٨/ ٢٨٠ / حديث رقم ٤٦٢١)، وأطرافه في (٩٣، ٥٤٠، ٧٤٩، ٦٣٦٢، ٦٤٦٨، ٦٤٨٦، ٧٠٨٩، ٧٠٩٠، ٧٠٩١، ٧٢٩٤، ٧٢٩٥).","vol":"18","page":288},{"text":"١٠٤٠١ - حدثنا محمد بن غالب التمار، حدثنا محمود بن غيلان (^١)، حدثنا النضر بن شُميل، أخبرنا شُعبة، عن موسى بن أنس، عن أنس، بمثله بطوله (^٢).\n_________\n(^١) محمود بن غيلان هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠).","vol":"18","page":290},{"text":"١٠٤٠٢ - حدثنا يونس بن حبيب، حدثنا أبو داود، ح.\nوحدثنا أبو الأزهر، حدثنا وهب بن جرير، ح.\nوحدثنا الصغاني، حدثنا سليمان بن حرب، قالوا: حدثنا شعبة (^١)، عن موسى بن أنس، عن أنس بن مالك، أن النبي ﷺ قال: \"لو تعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرا\" (^٢) (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠).\n(^٣) في نسختي (ل)، (هـ)، زيادة، وعليها إشارة (لا- إلى)، وهي:\n(قال أحمد: حدثنا أبو يحيى محمد بن عبد الرحيم صاعقة، حدثنا روح ابن عبادة، حدثنا شعبة، أخبرني موسى بن أنس، قال: محعت أنس بن مالك، قال رجل: =\n⦗٢٩١⦘ = يا رسول الله، من أبي؟. قال: \"أبوك فلان\". فنزلت: [يا أيها الذين آمنوا لا تسألوا عن أشياء إن تبد لكم تسؤكم].\nوروى أحمد، عن الجارود بن عبد الرحمن الجارودي، عن أبيه، عن شعبة، بإسناده: خطبنا رسول الله ﷺ خطبة ما سمعت مثلها قط، وقال: \"لو تعلمون ما أعلم لضحكتم قليلا\" الحديث).\nانتهت الزيادة.\nهذان المعلقان عزاهما الحافظ ابن حجر -في الإتحاف- (٢/ ٣٤٨ / حديث ١٨٥٧) - إلى أبي عوانة، بصورة التعليق التي هنا، إلا أنه قال: (قال أحمد: حدثنا صاعد، حدثنا روح بن عبادة)، ويظهر أن قوله: (صاعد) تصحيف من: (صاعقة) لقب محمد بن عبد الرحيم.\nوبين الحافظ أن: (أحمد) -في الموضعين- هو أحمد بن يوسف السلمي، وهو من شيوخ أبي عوانة، وقد تقدمت ترجمته، انظر الحديث رقم (٩١٧٧).\nوأبو يحيى محمد بن عبد الرحيم (صاعقة)، بغدادي بزاز، ت (٢٥٥) هـ.\nوثقه: عبد الله بن أحمد بن حنبل، ونصر بن أحمد بن نصر الكندي، والنسائي، ومحمد بن إسحاق السراج، ويحيى بن محمد بن صاعد، ومسلمة بن القاسم، والدارقطني، والخطيب، والمزي، والذهبي، وابن حجر.\nانظر: تأريخ بغداد (٢/ ٣٦٣، ١٣٦٤ ترجمة ٨٧٣)، وتهذيب الكمال (٦/ ٥ - ٨ / ترجمة ٥٤١٧)، والسير (١٢/ ٢٩٥/ ترجمة ١٠٧)، وتهذيب التهذيب (٩/ ٢٧٧ / ترجمة ٥١٥)، وتقريب التهذيب (٨٧٢ / ترجمة ٦١٣١).\nولم أقف على من وصل هذا الحديث من طريق أحمد بن يوسف السلمي، لكن رواه البخاري- في صحيحه، كتاب الاعتصام، باب ما يكره من كثرة السؤال … =\n⦗٢٩٢⦘ = (١٣/ ٢٦٥/ حديث رقم ٧٢٩٥) - عن محمد بن عبد الرحيم، وهو أبو يحيى صاعقة، عن روح بن عبادة، به.\nورواه مسلم عن محمد بن معمر بن ربعي القيسي، عن روح بن عبادة، به.\nانظر صحيح مسلم -كتاب الفضائل، باب توقيره ﷺ (٤/ ١٨٣٢/ حديث رقم ١٣٥).\nوأما (الجارود بن عبد الرحمن الجارودي) فلم أقف على ترجمته بهذا الاسم، ولم أجده في الألقاب، وأكاد أجزم بأنه: المنذر بن الوليد بن عبد الرحمن الجارودي؛ حيث قد روى البخاري هذا الحديث عنه، عن أبيه، عن شعبة، به.\nانظر: صحيح البخاري -كتاب التفسير، باب (لا تسألوا عن أشياء إن تبد لكم تسؤكم) - (٨/ ٢٨٠ / حديث رقم ٤٦٢١).\nفيكون أبو عوانة، أو أحمد بن يوسف السلمي، أحدهما لَقَّبَهُ بـ (الجارود)، ونسبه إلى جده. والله أعلم.\nوالمنذر بن الوليد بن عبد الرحمن الجارودي، يكنى أبا العباس، بصري.\nذكره ابن حبان في الثقات.\nووثقه الذهبي، وابن حجر، وقال -في الفتح-: ليس له في البخاري إلا هذا الموضع، وآخره في كفارات الأيمان.\nانظر: الثقات (٩/ ١٧٦)، والكاشف (٣/ ١٥٤/ ترجمة ٥٧٣٢)، وتقريب التهذيب (٩٧١/ ٦٩٤١)، وفتح الباري (٨/ ٢٨١).\nوأبوه: الوليد بن عبد الرحمن الجارودي، بصري أيضا، ت (٢٠٢) هـ.\nوثقه الدارقطني، وابن حجر، وقال -في الفتح-: ما له في البخاري ذكر إلا في هذا الموضع، ولا رأيت له راويا إلا ولده، وحديثه هذا في المتابعات، فإن المصنف =\n⦗٢٩٣⦘ = أورده في الاعتصام من رواية غيره. اهـ.\nوكذلك ذكر الذهبي أنه لم يرو عنه إلا ابنه.\nانظرة الكاشف (٣/ ٢١٠ / ترجمة ٦١٨٢)، وتهذيب التهذيب (١١/ ١٢٢، ١٢٣/ ترجمة ٢٣٢)، وتقريب التهذيب (١٠٣٩/ ترجمة ٧٤٨٤).","vol":"18","page":290},{"text":"١٠٤٠٣ - حدثنا يونس بن عبد الأعلى، وأبو عبيد الله بن أخي ابن وهب، قالا: حدثنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن أنس بن مالك، أنه أخبره أن رسول الله ﷺ خرج حين زاغت الشمس، صلى (^٢) بهم (^٣) صلاة الظهر، فلما سلم قام على المنبر، فذكرَ الساعة، وذكر أن قبلها أمورا عظاما، و(^٤) قال: \"من أحب أن يسألني عن شيء، فليسألني عنه؛ فوالله لا تسألوني عن شيء إلا أخبرتكم به، ما دمت في مقامي هذا\". قال أنس بن مالك: فأكثر الناس البكاء حين سمعوا ذلك من رسول الله ﷺ، وأكثر رسول الله ﷺ من أن يقول: \"سلوني\"؛ فقام عبد الله بن حذافة،\n⦗٢٩٤⦘ فقال: من أبي يا رسول الله؟ قال: \"أبوك حذافة\"، فلما أكثر رسول الله ﷺ من أن يقول: \"سلوني\"؛ برك عمر على ركبتيه، فقال: يا رسول الله، رضينا بالله ربا، وبالإسلام دينا، وبمحمد رسولا، قال: فسكت رسول الله ﷺ حين قال عمر ذلك، ثم قال رسول الله ﷺ: \"أما والذي نفس محمد بيده، لقد عرضت علي الجنَّة والنار آنفا في عرض هذا الحائط، فلم أر كاليوم في الخير والشر\".\nقال ابن شهاب: أخبرني عبيد الله بن عبد الله، قال: قالت أم عبد الله بن حذافة، لعبد الله: ما سمعت بابن قط أعق منك، أمنت أن تكون أمك قد قارفت (^٥) بعض ما كان تقارف (^٦) نساء الجاهلية، فتفضحها على أعين الناس، فقال عبد الله بن حذافة: والله لو ألحقني بعبد أسود للحقته (^٧).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ)، وفي الحديث الآتي والصحيحين: (فصلى)، وهو أفصح.\n(^٣) في نسخة (ل): وصحيح مسلم: (لهم).\n(^٤) حرف الواو ساقط من نسخة (ل).\n(^٥) قارف امرأته: جامعها. كل شيء خالطته وواقعته، فقد قارفته.\nوالمراد هنا: الزنا، كما قال النووي.\nانظر: غريب الحديث لأبي عبيد (٤/ ٣٢٣)، وغريب الحديث للحربي (٢/ ٣٦٤، ٣٦٨)، والنهاية (٤/ ٤٥، ٤٦)، وشرح النووي (١٥/ ١١٤).\n(^٦) النقط من صحيح مسلم، وفي نسخة (ل): (يفارق) بتقديم الفاء، ولعله سبق قلم من الناسخ.\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٦). =\n⦗٢٩٥⦘ = ومعاتبة أم عبد الله بن حذافة لابنها عبد الله، انفرد بها مسلم عن البخاري.\nوقد أورد مسلم معاتبتها لابنها من طريق شعيب، عن الزهري، وزاد فيه رجلا بين عبيد الله بن عبد الله، وبين أم عبد الله بن حذافة. وانظر حاشية الحديث رقم (١٠٤٠٥).\nوعلق على ذلك ابن حجر بقوله: (وهذا للاتصال أقرب). النكت الظراف (١/ ٤٠٠/ حديث رقم ١٥٦٧).","vol":"18","page":293},{"text":"١٠٤٠٤ - حدثنا [أحمد بن يوسف] (^١) السلمي، والدبري، قالا: حدثنا عبد الرزاق (^٢)، قال: أخبرنا معمر، عن الزهري، عن أنس، أن رسول الله ﷺ خرج حين زاغت الشمس، فصلى الظهر، فلما سلم قام على المنبر، فذكرَ الساعة، وذكر أن بين يديها أمورا عظاما، ثم قال: \"من أحب أن يسأل عن شيء، فليسأل عنه؛ فوالله لا تسألوني عن شيء إلا أخبرتكم به، ما دمت في مقامي هذا\"، قال أنس: فأكثر الناس البكاء حين سمعوا ذلك من رسول الله ﷺ، وأكثر رسول الله ﷺ أن يقول: \"سلوني\"؛ فقام إليه رجل (^٣)، فقال: أين مدخلي يا رسول الله؟ قال: \"النار\"، قال: فقام عبد الله بن حذافة، فقال: من أبي يا\n⦗٢٩٦⦘ رسول الله؟ قال: \"أبوك حذافة\". قال: ثم أكثر من أن يقول: \"سلوني\"، قال: فبرك عمر على رُكبتيه، فقال: رضينا بالله ربا، وبالإسلام دينا، وبمحمد رسولا، قال: فسكت رسول الله ﷺ حين قال عمر ذلك. ثم قال النبي ﷺ: \"والذي نفسي بيده، لقد عرضت علي الجنة والنار آنفا في عرض (^٤) هذا الحائط وأنا أصلي، فلم أر كاليوم في الخير والشر\".\nقال الزهريّ: وأخبرني عبيد الله بن عبد الله بن عتبة. وذكر الحديث، بمثل حديث يونس بن يزيد، إلا أنه قال: لو ألحقني (^٥) (^٦).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) قال ابن جر: لم أقف على اسم هذا الرجل، في شيء من الطرق، كأنهم أبهموه عمدا للستر عليه. فتح الباري (١٣/ ٢٦٩).\n(^٤) العُرْض -بضم العين- الجانب والناحية من كل شيء. النهاية (٣/ ٢١٠)، وانظر: المجموع المغيث (٢/ ٤٢٧)، وشرح النووي (١٥/ ١١٣)، وفتح الباري (٢/ ٢١).\n(^٥) لم يتبين في وجه هذا التنبيه؛ لأن حديث يونس بن يزيد هو أيضا بلفظ: (لو ألحقني)،\nإلا إذا كان يشير إلى زيادة ذكر القسم في رواية يونس بن يزيد.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٦/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية معمر، عن الزهري، ومسلم ساق إسنادها، وأحال بمتنها على رواية يونس، عن الزهري.","vol":"18","page":295},{"text":"١٠٤٠٥ - حدثنا أبو الحسين بن خالد بن خلي الحمصي، حدثنا بشر بن شعيب بن أبي حمزة، عن أبيه (^١)، ح.\n⦗٢٩٧⦘ وحدثنا أبو الجماهر الحمصي، وأبو يوسف الفارسي، والصغاني، وأبو أمية، قالوا: حدثنا أبو اليمان (^٢)، أخبرنا شُعيب، عن الزُّهري، أخبرني أنس بن مالك، أن رسول الله ﷺ خرج حين زاغت الشمس، فصلى بهم الظهر. ثم ذكر بمثله، إلى قوله: \"فلم أر كاليوم في الخير والشر\" (^٣). حديثهم واحد (^٤).\n_________\n(^١) شعيب بن أبي حمزة هو موضع الالتقاء، في هذا الطريق.\n(^٢) أبو اليمان، هو الحكم بن نافع، وهو موضع الالتقاء في هذا الطريق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٦/ الطريق الثاني).\n(^٤) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (وزعم مسلم أن شعيبا قد رواه عن الزهري، فقال: وأخبرني عبيد الله بن عبد الله، قال: حدثني رجل من أهل العلم، أن أم عبد الله بن حذافة قال. بمثل حديث يونس).\nوقد تقدم التنبيه على هذه الرواية، وتقدم ذكر إقرار الحافظ ابن حجر لها، انظر حاشية الحديث رقم (١٠٤٠٣).\nوأما نسخة (ل)، فليس فيها من هذه الزيادة- التي في نسخة (هـ) - إلا: (قال الزهري: وأخبرني عبيد الله بن عبد الله بن عتبة. وذكر الحديث بمثله).","vol":"18","page":296},{"text":"١٠٤٠٦ - حدثنا العبَّاس الدُّوري، والصغاني، وأبو أمية، قالوا: حدثنا روح بن عبادة، حدثنا سعيد بن أبي عروبة (^١)، عن قتادة، عن أنس ابن مالك، أنهم سألوا رسول الله ﷺ يوما حتى ألحفوه (^٢) بالمسألة،\n⦗٢٩٨⦘ فخرج ذات يوم فصعد المنبر، فقال: لا تسألوني اليوم عن شيء إلا أنبأتكم به\"، فاشفق أصحاب نبي الله ﷺ أن يكون بين يديه أمر قد حضر، قال: فجعلت لا ألتفت يمينا و(^٣) لا شمالا، إلا وجدت كل رجل لافا (^٤) رأسه في ثوبه يبكي، فأنشا رجل (^٥) كان يلاحى (^٦)، فيدعى إلى غير أبيه، فقال: يا رسول الله، من أبي؟ قال: \"أبوك حذافة\". ثم قام عمر، أو قال: ثم أنشأ عمر، فقال: رضينا بالله ربا، وبالإسلام دينا، وبمحمد رسولا، عائذا بالله من شرِّ الفتن، أو قال: أعوذ بالله وبالإسلام دينا، وبمحمد رسولا، عائذا بالله من شر الفتن، أو قال (^٧): أعوذ بالله\n⦗٢٩٩⦘ من شر الفتن، فقال رسول الله ﷺ: \"لم أر كاليوم في الخير والشرِّ قط، صورت لي الجنة والنار حتى رأيتهما دون الحائط\" (^٨).\n_________\n(^١) سعيد بن أبي عروبة هو موضع الالتقاء.\n(^٢) ألحف في المسألة، يلحف إلحافا: إذا ألح فيها ولزمها. النهاية (٤/ ٢٣٧).\n(^٣) حرف (لا) ساقط من نسخة (ل).\n(^٤) في الأصل ونسخة (هـ): (لاف)، والذي أثبته من نسخة (ل).\nقال ابن فارس: (اللام والفاء، أصل صحيح، يدل على تلوي شيء على شيء). اهـ.\nوفي لسان العرب: (لف الرجل رأسه إذا جعله تحت ثوبه).\nانظر: مقاييس اللغة (٥/ ٢٠٧)، ولسان العرب (٥/ ٤٠٥٥).\n(^٥) هو عبد الله بن حذافة، انظر التعليق على الحديث رقم (١٠٤٠٠).\n(^٦) لاحى -بفتح المهملة- أي: خاصم، والملاحاة: المخاصمة والسباب.\nانظر: النهاية (٤/ ٢٤٣)، وشرح النووي (١٥/ ١١٤)، وفتح الباري (٣/ ٤٤) و(١١/ ١٧٣).\n(^٧) في الأصل ونسخة (هـ): (وقال)، والتصويب من صحيح البخاري، وأكد الحافظ في =\n⦗٢٩٩⦘ = الفتح أنها بالشك (١٣/ ٤٣، ٤٥/ حديث رقم ٧٠٩٠). وأما نسخة (ل) صحيح مسلم فلم تذكر فيهما جملة: (أو قال: أعوذ بالله من شر الفتن).\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٧).\nفوائد الاستخراج: تقييد المهمل، وهو سعيد، بأنه: ابن أبي عروبة.","vol":"18","page":297},{"text":"١٠٤٠٧ - حدثنا عباس، وأبو أمية، وعمار، قالوا: حدثنا روح بن عبادة، عن هشام بن أبي عبد الله (^١)، عن قتادة، عن أنس، بمثله. زاد عمار، وأبو أمية: وكان قتادة يذكر هذا الحديث إذا سئل عن هذه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (^٢).\n_________\n(^١) هشام بن أبي عبد الله -الدستوائي- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٧/ الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو هشام، بأنه: ابن أبي عبد الله.\n- زيادة: (وكان قتادة يذكر …).","vol":"18","page":299},{"text":"١٠٤٠٨ - حدثنا عمار بن رجاء، حدثنا أبو داوود، حدثنا هشام\n⦗٣٠٠⦘ الدستوائي، [ح] (^١).\nوحدثنا أبو قلابة، حدثنا معاذ بن فضالة (^٢)، حدثنا هشام الدستوائي، [ح] (^٣).\nوحدثنا أبو داوود الحراني، حدثنا أبو عمر، حدثنا هشام الدستوائي (^٤)، عن قتادة، عن أنس بن مالك، قال: سأل الناس رسول الله ﷺ حتى ألحفوه بالمسألة، قال: فغضب؛ فصعد المنبر، فقال: \"لا تسألوني اليوم عن شيء إلا بينته لكم\"، قال: فجعلت أنظر يمينا وشمالا، فإذا كل رجل لافا (^٥) رأسه في ثوبه يبكي، فإذا رجل كان إذا لاحى الرجال، يدعى لغير أبيه، فقال: يا رسول الله، من أبي؟ قال: \"حذافة\"، ئم أنشأ عمر، فقال: رضينا بالله ربا، وبالإسلام دينا، وبمحمد رسولا، نعوذ بالله من الفتن، فقال رسول الله ﷺ: \"ما رأيت في\n⦗٣٠١⦘ الخير والشر كاليوم قط، (إنه) (^٦) صورت في الجنة والنار حتى رأيتهما (^٧) من وراء (^٨) الحائط، فكان قتادة يذكر هذه الآية عند هذا الحديث ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾.\nحديثُهم بمعنى واحد (^٩) (^١٠).\n_________\n(^١) من نسخة (ل).\n(^٢) الزهراني، أبو زيد، البصري، ت (٢١٠) هـ.\nوثقه العجلي، وأبو حاتم، وابن حجر.\nانظر: الثقات للعجلي (٤٣١ / ترجمة ١٥٨٩)، والجرح والتعديل (٨/ ٢٥١/ ترجمة ١١٣٩)، وتقريب التهذيب (٩٥٢/ ٦٧٨٥).\n(^٣) من نسخة (ل).\n(^٤) هشام الدستوائي هو موضع الالتقاء.\n(^٥) فوقها ضبة في الأصل، ولم يتبين في وجه التضبيب.\n(^٦) في الأصل ونسختي (ل)، (هـ): (رأيت)، والتصويب من صحيح البخاري (١١/ ١٧٣/ حديث رقم ٦٣٦٢).\n(^٧) في الأصل ونسختي (ل)، (بها: (رأيت)، والتصويب من صحيح البخاري (١١/ ١٧٣/ حديث رقم ٦٣٦٢).\n(^٨) في نسخة (ل): (ورائه).\n(^٩) في نسخة (ل) جاءت العبارة هكذا: (معنى حديثهم بمعنى واحد).\n(^١٠) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٧/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية هشام الدستوائي، ومسلم ساق إسنادها دون المتن.","vol":"18","page":299},{"text":"١٠٤٠٩ - حدثني جعفر بن محمد القطان الرقي، حدثنا عبد الله ابن عمر الخطابي، حدثنا معتمر بن سليمان (^١)، قال: سمعت أبي، حدثنا قتادة، عن أنس، أن النبي ﷺ سئل حتى أحفوه (^٢) بالمسألة، فقال:\n⦗٣٠٢⦘ \"سلوني؛ فوالله لا تسألوني عن شيء إلا بينته لكم\" فأرَمَّ (^٣) الناس، وخشوا أن يكون بين يدي أمر عظيم، قال أنس: فجعلنا نلتفت يمينا وشمالا، فلا أرى كل رجل إلا قد دس رأسه في ثوبه يبكي، قال: وجعل نبي الله ﷺ يقول: \"سلوني؛ فوالله لا تسألوني عن شيء إلا بينته لكم\". قال: فقام رجل من ناحية المسجد، فقال: يا رسول الله، من أبي؟ قال: \"أبوك حذافة\"، والرجل اسمه خارجة (^٤)، قال: وأشفق الناس، فقام عمر بن الخطاب، فقال: يا نبي الله، رضينا بالله ربا، وبالإسلام دينا، وبمحمد رسولا، ونعوذ بالله من سوء الفتن، فقال نبي الله ﷺ: \"ما رأيت في الخير والشر كاليوم قط؛ إنها صورت في الجنة والنار، فأبصرتهما دون ذلك الحائط أو كما قال\" (^٥).\n_________\n(^١) معتمر بن سليمان هو موضع الالتقاء.\n(^٢) أي: استقصوا في السؤال. النهاية (١/ ٤١٠)، وانظر الحديث رقم (١٠٤٠٦)، حيث =\n⦗٣٠٢⦘ = جاء في لفظ: (ألحفوه).\n(^٣) بفتح الراء، وتشديد الميم، أي: سكتوا على أمر في أنفسهم، وأصله من المرمة، وهي: الشفة. أي: ضموا شفاههم بعضا على بعض. ويروي بالزاي وتخفيف الميم، وهو بمعناه.\nانظر: غريب الحديث للحربي (١/ ٧٤)، والنهاية (٢/ ٢٦٧)، وشرح النووي (١٥/ ١١٤).\n(^٤) انظر تخريج الحديث (١٠٤٠٠).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٧/ الطريق الثاني).\n⦗٣٠٣⦘ = فوائد الاستخراج: ذكر متن رواية معتمر بن سليمان، ومسلم ساق إسنادها دون المتن.","vol":"18","page":301},{"text":"١٠٤١٠ - حدثنا أبو أسامة عبد الله بن أسامة (^١)، حدثنا الحسن بن الربيع (^٢) حدثنا معتمر بن سليمان، عن أبيه، عن أنس (^٣)، عن النبي ﷺ، قال: \"رأيت الجنة والنار، صورا (^٤) لي في هذا الحائط، فلم أر كاليوم في الخير والشر\" (^٥).\n_________\n(^١) الكلبي.\n(^٢) ابن سليمان، البجلي، ثم القسري، أبو علي، الكوفي، البوراني.\n(^٣) أنس هو موضع الالتقاء، وقد روى مسلم هذا الحديث من طريق معتمر بن سليمان، لكن عن أبيه، عن قتادة، كما في الحديث السابق. ولم ينفرد الحسن بن الربيع برواية هذا الحديث عن معتمر بن سليمان عن أبيه، عن أنس، بل تابعه: عارم -كما في الحديث التالي- وسويد بن سفيان -عند أبي يعلى (٧/ ١٢٤/ حديث رقم ٤٠٨١)، فيظهر أن سليمان والد المعتمر قد سمعه من قتادة، ثم سمعه من أنس مباشرة، ويؤيد هذا الاحتمال اختلاف السياق، فقد رواه سليمان عن أنس مختصرًا، وعن قتادة، عن أنس مطولًا. والله أعلم.\n(^٤) في نسخة (ل): صورتا.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، والإحالة قبل السابقة.","vol":"18","page":303},{"text":"١٠٤١١ - حدثنا أبو أمية، حدثنا عارم، حدثنا المعتمر، قال أبي: حدثنا أنس بن مالك، أن النبي ﷺ قال. مثله (^١).\n_________\n(^١) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠).","vol":"18","page":303},{"text":"١٠٤١٢ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، قال: سئل النبي ﷺ عن أشياء كرهها، فلما أكثر عليه غضب، ثم قال للناس: \"سلوني عما شئتم\"؛ فقال رجل: من أبي؟ قال: أبوك حذافة، فقام آخر (^٢)، فقال: من أبي يا رسول الله؟ قال: \"أبوك سالم مولى شيبة\". فلما رأى عمر ما في وجه رسول الله ﷺ من الغضب، قال: يا رسول الله، إنا نتوب إلى الله (^٣).\n_________\n(^١) أبو أسامة -حماد بن أسامة- هو موضع الالتقاء.\n(^٢) هو سعد، كما سماه ابن عبد البر -في التمهيد (٢١/ ٢٩١)، في ترجمة سهيل بن أبي صالح، - وأغفله في الاستيعاب، ولم يظفر به أحد من الشارحين، ولا ممن صنف في المبهمات، ولا في أسماء الصحابة، وهو صحابي بلا مرية؛ لقوله: (من أبي يا رسول الله)؟. فتح الباري (١/ ١٨٧).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٠٠)، وهذا الطريق عند مسلم برقم (١٣٨).","vol":"18","page":304},{"text":"<span data-type='title' id=toc-1337>بيان وجوب اتباع سنن رسول الله ﷺ، ونفي الإيمان عن من لم يتبعها، أو يرغب عنها لعلة يقيس عليها، والدليل على أن جميع أحكامه من سننه، التي ليس لها ذكر في كتاب الله، كانت منه بالوحي</span>","vol":"18","page":305},{"text":"١٠٤١٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس بن يزيد، والليث بن سعد (^١)، عن ابن شهاب، عن عروة، أن عبد الله بن الزبير حدثه، عن الزبير بن العوام: أنه خاصم رجلا (^٢) من\n⦗٣٠٦⦘ الأنصار، قد شهد بدرا مع رسول الله ﷺ، في شراج (^٣) الحرة (^٤)، كانا يسقيان كلاهما به النخل، فقال الأنصاري: سرح الماء يمر، فأبى عليه؛ فقال رسول الله ﷺ: \"اسق يا زبير، ثم أرسل إلى جارك\"، فغضب الأنصاري، وقال: يا رسول الله، أن كان ابن عمّتك (^٥)؛ فتلوّن وجه رسول الله ﷺ؛ ثم قال: \"يا زبير، اسق، ثم احبس الماء حتى يرجع إلى الجدر (^٦) \". واستوعى رسول الله ﷺ\n⦗٣٠٧⦘ للزُّبير حقّه، وكان رسول الله ﷺ قبل (^٧) ذلك أشار على الزبير برأي أراد فيه السعة له وللأنصاري، فلما أحفظ (^٨) رسولَ الله ﷺ الأنصاري؛ استوعى للزبير حقه في صَريح الحكم، قال: فقال الزبير: ما أحسب هذه الآية أنزلت إلا في ذلك: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾، إلى قوله: ﴿تَسْلِيمًا﴾ (^٩) (^١٠). أحدهما يزيد على صاحبه في القصة.\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) اختلف فيه، فقيل: هو حاطب بن أبي بلتعة. وقيل: ثابت بن قيس بن شماس الأنصاري. وقيل: اسمه: حميد. وقيل: ثعلبة بن حاطب الأنصاري. وقيل: إن ذلك الرجل من المنافقين.\nومال الحافظ ابن حجر إلى الأول، وقال: (مستند ذلك ما أخرجه ابن أبي حاتم، من طريق سعيد ابن عبد العزيز، عن الزهري، عن سعيد بن المسيب، في قوله تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ الآية، قال: نزلت في الزبير بين العوام، وحاطب بن أبي بلتعة، اختصما في ماء. الحديث، وإسناده قوي مع إرساله، فإن كان سعيد بن المسيب، سمعه من الزبير، فيكون موصولا، وعلى هذا فيؤول قوله: من الأنصار، على إرادة المعنى الأعم، كما وقع ذلك في حق غير واحد، كعبد الله بن حذافة). اهـ. الفتح (٥/ ٣٥، ٣٦). =\n⦗٣٠٦⦘ = وانظر: الغوامض والمبهمات (٢/ ٥٧٩، ٢٨٢ / حديث رقم ٥٧١، ٥٧٣)، والمستفاد (٣/ ١٣٥٧، ١٣٥٩/ حديث رقم ٥٢٨).\n(^٣) شراج -بكسر الشين المعجمة، وبالجيم- جمع شرج أو شرجة، وهي مسيل الماء من الحرة إلى السهل. انظر: غريب الحديث لأبي عبيد (٤/ ٢)، والفائق (٢/ ٢٣٧)، والنهاية (٢/ ٤٥٦)، وشرح النووي (١٥/ ١٠٧)، والفتح (٥/ ٣٦).\n(^٤) الحرة: أرض ذات حجارة سود نخرة، كأنما أحرقت بالنار. لسان العرب (٢/ ٨٢٩).\n(^٥) هي: صفية بنت عبد المطلب. الفتح (٥/ ٣٦).\n(^٦) الجدر -بفتح الجيم وكسرها، وسكون الدال المهملة- هو ها هنا: المسناة، وهو ما رفع حول المزرعة كالجدار. وقيل: هو لغة في الجدار.\nويروى (الجدر) بضم الدال: جمع جدار.\nويروى (الجذر) بالذال المعجمة: وهو جذر الحساب، والمعنى: حتى يبلغ تمام الشرب.\nانظر: غريب الحديث لأبي عبيد (٤/ ٢)، والمجموع المغيث (١/ ٣٠٣)، والفائق =\n⦗٣٠٧⦘ = (٢/ ٢٣٧)، والنهاية (١/ ٢٤٦)، وشرح النووي (٥/ ١٠٧)، والفتح (٥/ ٣٧).\n(^٧) في الأصل ونسخة (هـ): (فعل)، والتصويب من نسخة (ل).\n(^٨) أَحْفَظَ -بالحاء المهملة، والفاء والظاء المعجمة- من الحفيظة، وهي: الغضب.\nانظر: النهاية (١/ ٤٠٨)، والفتح (٥/ ٣١٠).\n(^٩) سورة النساء، آية (٦٥).\n(^١٠) أخرجه مسلم في صحيحه -كتاب الفضائل، باب وجوب اتباعه ﷺ (٤/ ١٨٢٩، ١٨٣٠/ حديث رقم ١٢٩)، لكن من مسند عبد الله بن الزبير، كما في الحديث التالي.\nكذلك البخاري في صحيحه -كتاب المساقات، باب سكر الأنهار- (٥/ ٣٤ / حديث رقم ٢٣٥٩، ٢٣٦٠)، وأطرافه في (٢٣٦١، ٢٣٦٢، ١٧٠٨، ٤٥٨٥).\nلكن اختلف في هذا الحديث على الزهري، فرواه الليث بن سعد، وغيره، عن الزهري، عن عروة، عن عبد الله بن الزبير، من مسنده. وهذا الطريق متفق عليه، وقال الدارقطني: هو المحفوظ عن الزهري. =\n⦗٣٠٨⦘ = ورواه شعيب بن أبي حمزة، عن الزهري، عن عروة، عن الزبير بن العوام. أخرجه البخاري برقم (٢٧٠٨)، وقد تابع شعيبا على هذه الرواية غير واحد.\nورواه غير واحد عن الليث، ويونس بن يزيد، كليهما عن الزهري، عن عروة، عن عبد الله بن الزبير، عن الزبير بن العوام.\nأخرجه أبو عوانة، والنسائي (٨/ ٢٣٨، ٢٣٩/ حديث رقم ٥٤٠٧)، وغيرها.\nوانظر العلل للدارقطني (٤/ ٢٢٧ - ٢٢٩ /سؤال رقم ٥٢٦).","vol":"18","page":305},{"text":"١٠٤١٤ - حدثنا إبراهيم بن مرزوق، حدثنا بشر بن عمر، حدثنا الليث، ح.\nوحدثنا شعيب بن شعيب بن إسحاق، حدثنا مروان بن محمد، حدثنا الليث بن سعد (^١)، قال: حدثني ابن شهاب، عن عروة أنه حدثه، أن عبد الله بن الزبير حدثه، أن رجلا من الأنصار خاصم الزبير في شراج الحرة، الذي يسقون به النخل، فقال الأنصاري: سرح الماء، فأبى، فقال رسول الله ﷺ: \"اسق يا زُبير، ثم أرسل إلى جارك\"، فغضب الأنصاري، فقال: يا رسول الله، قضيت له أن كان ابن عمتك، قال: فتلوَّن وجهُ رسول الله ﷺ؛ ثم قال: \"يا زُبير اسق، واحبس الماء حتى يرجع إلى الجدر، ثم أرسل إلى جارك\"، قال الزبير: حسبت أن هذه الآية نزلت في ذلك: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا\n⦗٣٠٩⦘ شَجَرَ بَيْنَهُمْ﴾ (^٢).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء في الطريقين.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤١٣).","vol":"18","page":308},{"text":"١٠٤١٥ - حدثنا الصغاني، حدثنا الحسن بن موسى الأشيب، [ح] (^١).\nوحدثنا أبو أمية، حدثنا الحسن بن موسى [الأشيب] (^٢)، وسعيد ابن سُليمان، قالا: حدثنا الليث بن سعد (^٣)، بإسناده، إلا أنه قال: الحرة التي يسقون بها النخل، فقال الأنصاري: سرح الماء، فأبى عليهم، فاختصموا عند رسول الله ﷺ، فقال رسول الله ﷺ، … ولم يقل: قضيت له (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) الليث بن سعد هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤١٣).","vol":"18","page":309},{"text":"١٠٤١٦ - حدثنا محمد بن عوف الحمصي، حدثنا أصبغ بن الفرج، عن ابن وهب، عن يونس، عن ابن شهاب (^١)، بمثل حديث ابن وهب، عن يونس، والليث، إلى قوله: \"احبس الماء حتى يبلغ الجدر\" (^٢) (^٣).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤١٣).\n(^٣) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (رواه ابن جريج، عن زياد بن سعد، عن الزهري. هدا الحديث هو الأصل في الحكم بماء السيل للأعلى، =\n⦗٣١٠⦘ = وللأعلى أن لا يرسل الماء إلى من دونه ما دام يحتاج إليه، فإذا استغنى عنه، وجب عليه أن يرسله إلى من هو دونه، ولا يصرفه عنه إلى غيره، وفيه دليل أن [من] كان مبتدعا يَرَدُّ سنة من سنن رسول الله ﷺ، بقياس، أو بعلة، أنه ليس بمؤمن).\nوما بين العقوفتين أضفتها لإقامة العبارة.","vol":"18","page":309},{"text":"<span data-type='title' id=toc-1338>باب الخبر المبين أن النبي ﷺ لم يكن يعلم ما يكون قبل تكوينه، إلا بالوحي، وأن الظنَّ منه (^١) في أمر الدنيا، ربما أخطأ</span>\n_________\n(^١) في الأصل ونسخة (هـ) صورتها: (فيه)، والتصويب من نسخة (ل).","vol":"18","page":310},{"text":"١٠٤١٧ - حدثنا أحمد بن سهل، حدثنا سليمان بن معبد (^١)، حدثنا النضر بن محمد (^٢)، أخبرنا عكرمة بن عمَّار، حدثني أبو النَّجاشي (^٣)، حدثني رافع بن خديج، قال: قدم رسول الله ﷺ المدينة وهم يأبرون (^٤)\n⦗٣١١⦘ النخل -يقول: يلقحون (^٥) - فقال: \"ما تصنعون\"؟ قالوا: كُنَّا نصنعه، قال: \"لعلكم لو لم تفعلوا كان خيرا\". قال: فتركوه؛ فنقصت، قال: فذكر ذلك له؛ فقال: \"إنما أنا بشر؛ إذا أمرتكم بشيء من دينكم فخذوا به، وإذا أمرتم شيء من رأي، فإنما أنا بشر\". قال عكرمة: أو نحو هذا (^٦).\n_________\n(^١) ابن كوسحان، المروزي، أبو داوود، السنجي، ت (٢٥٧) هـ.\n(^٢) النضر بن محمد هو موضع الالتقاء.\n(^٣) هو عطاء بن صهيب، الأنصاري، مولى رافع بن خديج.\n(^٤) يأبرون -بكسر الباء وضمها- أي يلقحون. يقال أبرت النخل آبره أبرا، بوزن أكلت الشيء آكله أكلا. ويقال: أبرته -بالتشديد- أؤبره تأبيرا، بوزن علمته أعلمه تعليما.\nوالتأبير: التشقيق والتلقيح، ومعناه: شق طلع النخلة الأنثى، ليذر فيه شيء من طلع النخلة الذكر.\nانظر: غريب الحديث لأبي عبيد (١/ ٣٤٩، ٣٥٠)، وشرح النووي =\n⦗٣١١⦘ = (١٥/ ١١٦)، والفتح (٤/ ٤٠١، ٤٠٢).\n(^٥) هو بمعنى يأبرون. انظر الإحالة السابقة، وانظر المجموع المغيث (٣/ ١٣٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب وجوب امتثال ما قاله شرعا، دون ما ذكره ﷺ من معايش الدنيا على سبيل الرأي- (٤/ ١٨٣٥، ١٨٣٦/ حديث رقم ١٤٠).","vol":"18","page":310},{"text":"١٠٤١٨ - حدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا أبو عوانة (^١)، عن سماك بن حرب، عن موسى بن طلحة، عن أبيه (^٢)، قال: كنت مع النبي ﷺ، فأتى على قوم يلقحون النخل، فقال: ما يصنع هؤلاء؟ فقلت: يلقحونه، يجعلون الذكر في الأنثى، فقال: \"ما أظن هذا يغني شيئا\"، ثم قال: \"إن كان ينفعهم فليصنعوا؛ لا يأخذوني بالظن،\n⦗٣١٢⦘ ولكن إذا قلت لكم شيئا عن الله، فإني لا أكذب على الله شيئا\" (^٣).\n_________\n(^١) أبو عوانة -الوضاح بن عبد الله اليشكري- هو موضع الالتقاء.\n(^٢) طلحة بن عبيد الله، القرشي، التيمي، أحد العشرة المبشرين بالجنة. تهذيب الكمال (١٣/ ٤١٢ - ٤٢٤ / ترجمة ٢٩٧٥).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب وجوب امتثال ما قاله شرعا … (٤/ ١٨٣٥/ حديث رقم ١٣٩).","vol":"18","page":311},{"text":"١٠٤١٩ - حدثنا الصغاني، حدثنا يحيى بن إسحاق السالحيني (^١)، أخبرنا أبو عوانة، بإسناده: قدم النبي ﷺ وهم يلقحون النخل، فقال النبي ﷺ: \"ماذا\"؟ قال: فترك ذلك العام، فلم يخرج إلا البلح، وما لا خير فيه؛ فقال النبي ﷺ: \"ماذا\"؟ قالوا: يا رسول الله، كنا نجعلُ الذكر في الأنثى نلقحه (^٢). ثم ذكر بقيته بمثله، وقال: \"فهو كما حدثتكم\" (^٣).\n_________\n(^١) السالحيني -بفتح السين المهملة، وفتح اللام، وكسر الحاء، وسكون اليائين، بينهما نون- ويقال لها -أيضًا-: سيلحين، وهي قرية معروفة قديمة، من سواد بغداد، على طريق الأنبار.\nانظر: الأنساب (٣/ ٢٠٠، ٣٦٢)، واللباب (٢/ ٩٣، ١٦٨).\n(^٢) في نسخة (ل): فيلقح.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤١٨).","vol":"18","page":312},{"text":"١٠٤٢٠ - حدثنا أبو بكر الجعفي، حدثنا حُسين الجعفي (^١)، حدثنا زائدة، عن سماك بن حرب (^٢)، عن موسى بن طلحة، عن أبيه، قال: مرَّ رسول الله ﷺ على قوم في رؤوس النخل، فقال: \"ما يصنع هؤلاء\"؟\n⦗٣١٣⦘ قالوا: يلقحون، يجعلون الذكر في الأنثى فيلقح (^٣)، قال: \"ما أظن هذا يغني شيئا\"، فأخبروا بذلك فتركوه، فأخبر رسول الله ﷺ فقال: \"إن نفعهم فليصنعوه، فإني ظننت ظنا، فلا تأخذوني بالظن، ولكن إذا حدثتكم عن الله فخذوه، فإني لا أكذب على الله شيئا\" (^٤).\n_________\n(^١) هو حسين بن علي بن الوليد، الجعفي مولاهم، أبو عبد الله، أو أبو محمد، الكوفي.\n(^٢) سماك بن حرب هو موضع الالتقاء.\n(^٣) بنقطتين تحتية في الأصل ونسخة (هـ) وصحيح مسلم، وأما في نسخة (ل): فبالمثناة الفوقية (فتلقح).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤١٨).","vol":"18","page":312},{"text":"١٠٤٢١ - حدثنا أبو إبراهيم الزهري، ومحمد بن إسماعيل الصائغ، والصغاني، قالوا: حدثنا عفان بن مسلم، حدثنا حماد بن سلمة (^١)، أخبرنا ثابت، عن أنس.\nوهشام بن عروة (^٢)، عن أبيه، عن عائشة، أن النبي ﷺ سمع أصواتا، فقال: \"ما هذه الأصوات\"؟ قالوا: النخل يأبرونه يا رسول الله، قال: \"لو لم يفعلوا لصلح\". قال: فلم يأبروه عامئذ قال: فصار شيصا (^٣)، قال: فذكروا\n⦗٣١٤⦘ ذلك للنبي ﷺ؛ فقال النبي ﷺ: \"إذا كان شيئا من أمر دنياكم، فشأنكم به، وإذا كان شيئا من أمر دينكم فإلي\".\nزاد الصغاني: فلم يأبروه عاما (^٤) (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء، في الحديثين.\n(^٢) بالإسناد السابق إلى حماد بن سلمة، كما في صحيح مسلم، وتحفة الأشراف (١٢/ ١٤٢، ١٤٣/ حديث رقم ١٦٨٧٥).\n(^٣) الشيص -بكسر الشين المعجمة، وإسكان المثناة تحت، وبصاد مهملة- هو: البسر =\n⦗٣١٤⦘ = الرديء، الذي إذا يبس صار حشفا. وقيل: أردأ البسر. وقيل: تمر رديء. وهو متقارب. شرح النووي (١٥/ ١١٧)، وانظر: المجموع المغيث (٢/ ٢٣٩)، والنهاية (٢/ ٥١٨).\n(^٤) أخرجهما مسلم في صحيحه -كتاب الفضائل، باب وجوب امتثال ما قاله شرعا … (٤/ ١٨٣٥، ١٨٣٦/ حديث رقم ١٤١) دون قوله: \"وإذا كان شيئا من أمر دينكم فإلي\".\n(^٥) في نسخة (هـ) زيادة، وعليها إشارة (لا- إلى)، وهي: (لم يخرج مسلم هذه اللفظة: \"وإذا كان شيئا من أمر دينكم فإلي\".","vol":"18","page":313},{"text":"<span data-type='title' id=toc-1339>ذكر الدليل على أن النبي ﷺ علم ما يحدث بأصحابه بعده، وأنه كان يدفع عنهم في حياته، وأنه أُري مقعده من الجنة في مرضه الذي مات فيه، وخير بين الدنيا والآخرة، فاختار الآخرة</span>","vol":"18","page":315},{"text":"١٠٤٢٢ - حدثنا أحمد بن يوسف [السلمي] (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ، فذكرَ أحاديث، منها: وقال رسول الله ﷺ: \"والذي نفسي بيده ليأتين على أحدكم يوم، لأن يراني، ثم لأن يراني (^٣)، أحب إليه من\n⦗٣١٦⦘ مثل أهله وماله، ومثلهم (^٤) معهم\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) قوله: \"لأن يراني، ثم لأن يراني\" هكذا جاء على التوكيد، في الأصل ونسختي (ل)، (هـ)، ومسند الإمام أحمد (٢/ ٣١٣) عن عبد الرزاق. و(٢/ ٤٤٩ - ٥٠٤) من طريق أبي الزناد، عن الأعرج، عن أبي هريرة.\nوأما صحيح مسلم فلفظه: \" … لا يراني، ثم لأن يراني\" عن محمد بن رافع، عن عبد الرزاق.\nوكذلك في صحيفة همام بن منبه- المفردة بتحقيق الدكتور رفعت فوزي- (ص ٩٠ / حديث رقم ٢٩)، من رواية محمد بن الحسين القطان، عن أحمد بن يوسف السلمي، عن عبد الرزاق، ومثله في صحيح ابن حبان (الإحسان ١٥/ ١٦٨/ حديث رقم ٦٧٦٥) من طريق إسحاق بن إبراهيم، عن عبد الرزاق.\n(^٤) كلمة: \"ومثلهم\" ليست في نسخة (ل)، ولا في المصادر المذكورة في الإحالة السابقة.\n(^٥) أخرجه مسلم في صحيحه -كتاب الفضائل، باب فضل النظر إليه ﷺ وتمنيه- (٤/ ١٨٣٦/ حديث رقم ١٤٢).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب علامات النبوة- (٨/ ٦٠٤ /حديث رقم ٣٥٨٩) من طريق أبي الزناد، عن الأعرج، عن أبي هريرة، بلفظ: \"وليأتين على أحدكم زمان، لأن يراني أحب إليه من أن يكون له مثل أهله وماله\".","vol":"18","page":315},{"text":"١٠٤٢٣ - حدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا شعبة (^١)، عن سعد بن إبراهيم، قال: سمعت عروة يُحدث عن عائشة، قالت: كُنَّا (^٢) نتحدَّثُ أن النبي ﷺ لا يموت حتى يخير بين الدنيا والآخرة، فلما كان مرض رسول الله ﷺ الذي مات فيه، عرضت له بُحَّةٌ (^٣)، فسمعته يقول: ﴿مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ\n⦗٣١٧⦘ وَالشُّهَدَاءِ﴾ (^٤) (^٥) الآية\"، قالت عائشة: فظننا أن رسول الله ﷺ كان يُخيَّر (^٦).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في الأصل ونسختي (ل)، (هـ): (لم)، وعليها ضبة في النسخ الثلاث، والتصويب من مسند أبي داوود الطيالسي (ص ٢٠٥ /حديث رقم ١٤٥٦) وهو الراوي عن شعبة هنا.\n(^٣) -بحة -بضم الموحدة، وتشديد المهملة- شيء يعرض في الحلق، فيتغير له الصوت فيلفظ. الفتح (٨/ ١٣٧)، وانظر المجموع المغيث (١/ ١٣١، ١٣٢)، والنهاية (١/ ٩٩).\n(^٤) في الأصل: (أنعمت عليهم)، والتصويب من نسختي (ل)، (ص)، ومصادر التخريج.\n(^٥) سورة النساء، آية (٦٩).\n(^٦) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضائل عائشة ﵂ (٤/ ١٨٩٣/ حديث رقم ٨٦).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب مرض النبي ﷺ ووفاته- (٨/ ١٣٦/ حديث رقم ٤٤٣٥)، وأطرافه في (٤٤٣٦، ٤٤٣٧، ٤٥٨٦، ٦٣٤٨، ٦٥٠٩).","vol":"18","page":316},{"text":"١٠٤٢٤ - حدثنا محمد بن عزيز الأيلي، قال: حدثني سلامة بن رَوح، عن عُقَيل (^١)، قال: أخبرني محمد بن مسلم، أن سعيد ابن المسيب، ورجالا من أهل العلم (^٢)، أخبروه أن عائشة قالت: كان رسول الله ﷺ يقول وهو صحيح: \"لم يقبض نبي [قط] (^٣) حتى يُرى\n⦗٣١٨⦘ مقعده من الجنة، ثم يُخيّر\". قالت عائشة: فلما أنزل برسول الله ﷺ ورأسه على فخذي، ثم (^٤) غشِي عليه ساعة ثم أفاق، فأشخص بصره إلى سقف البيت، ثم قال: \"اللهم الرفيق الأعلى\". قالت عائشة: قلت: إذًا لا يختارنا، فكان آخر كلمة تكلَّم بها قوله: \"الرفيق الأعلى\" (^٥).\n_________\n(^١) عقيل -وهو ابن خالد- هو موضع الالتقاء.\n(^٢) قال ابن حجر: (لم أقف على تعيين أحد منهم صريحا، وقد روى أصل الحديث عن عائشة: ابن أبي مليكة، وذكوان مولى عائشة، وأبو سلمة بن عبد الرحمن، والقاسم بن محمد، فيمكن أن يكون الزهري عناهم أو بعضهم). اهـ. الفتح (١١/ ١٥٠).\n(^٣) من نسخة (ل).\n(^٤) حرف (ثم) ليس في نسخة (ل) ولا في صحيح مسلم، والأولى بالسياق حذفه.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٣)، وهذا الطريق عند مسلم برقم (٨٧).","vol":"18","page":317},{"text":"<span data-type='title' id=toc-1340>بيان الأخبار التي تثبت عن رسول الله ﷺ في مناقب الأنبياء،</span><span data-type='title' id=toc-1341> منهم: إبراهيم الخليل، ويوسف ﵉</span>","vol":"18","page":319},{"text":"١٠٤٢٥ - حدثنا علي بن حرب الطائيّ، حدثنا محمد بن فضيل (^١)، عن المختار بن فلفل، عن أنس بن مالك، قال: قيل (^٢) للنبي ﷺ: يا خير البرية. قال: \"ذاك إبراهيم\" (^٣).\n_________\n(^١) محمد بن فضيل هو موضع الالتقاء.\n(^٢) لم أقف على من بين هذا القائل.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل إبراهيم الخليل ﵁ (٤/ ١٨٣٩/ حديث رقم ١٥٠).\nفوائد الاستخراج: تسمية ابن فضيل، ووالد المختار.","vol":"18","page":319},{"text":"١٠٤٢٦ - حدثنا أبو العباس الغزي، حدثنا الفريابي، ح.\nوحدثنا إدريس بن بكر، قال: حدثنا أبو نعيم، قالا: حدثنا سفيان (^١)، عن المختار بن فلفل، قال: سمعت أنس بن مالك، يقول: قال رجل للنبي ﷺ: يا خير البرية، قال: \"ذاك إبراهيم خليل الرحمن\" (^٢).\n_________\n(^١) الثوري -كما في الحديث التالي- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٥)، وهذا الطريق عند مسلم برقم (١٥٠ / الطريق الثالث).\nفوائد الاستخراج: ذكر متن رواية الثوري، ومسلم ساق إسنادها، وأحال بها =\n⦗٣٢٠⦘ = على ما قبلها.","vol":"18","page":319},{"text":"١٠٤٢٧ - حدثنا إبراهيم بن خرزاذ الأنطاكي، قال: حدثنا أبو همام الدلال محمد بن المحبب (^١)، حدثنا سفيان الثوري، ح.\nوحدثنا أبو بكر نصار بن حرب المِسْمَعي (^٢)، قال: حدثنا\n⦗٣٢١⦘ أبو المنذر (^٣)، قالا: حدثنا سفيان الثوري (^٤)، بمثله. قال أبو المنذر: إلى قوله: \"ذاك إبراهيم\" (^٥).\n_________\n(^١) المحبب هو بضم الميم، وفتح الحاء المهملة، بعده موحدتان تحتيتان أولاهما مشددة مفتوحة.\nانظر: الإكمال (٧/ ٢١٥)، وتوضيح المشتبه (٨/ ٦٦).\nومحمد بن المحبب قرشي، بصري، ت (٢٢١) هـ، وَهِم الحاكم فقال: إن البخاري روى له.\nوثقه أبو حاتم، وأبو داوود، ومسلمة بن القاسم، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٨/ ٩٦/ ترجمة ٤١٤)، والميزان (٤/ ٢٥ / ترجمة ٨١١٧)، والكاشف (٣/ ٨٢ / ترجمة ٥٢٢١)، وتهذيب التهذيب (٩/ ٣٧٩/ ترجمة ٧٠٠)، وتقريب التهذيب (٨٩٣ / ترجمة ٦٣٠٥).\n(^٢) المسمعي -بكسر الميم الأولى، وفتح الثانية، بينهما سين ساكنة، وآخرها عين مهملة- نسبة إلى المسامعة، وهي محلة بالبصرة، نزلها المسمعيون فنسبت المحلة إليهم. انظر: الأنساب (٥/ ٢٩٧)، واللباب (٣/ ٢١٢).\nولم أقف على بيان حال هذا الراوي. وقد ذكره الدارقطني في المؤتلف والمختلف (٤/ ٢٢٦٥)، وابن ماكولا في الإكمال (٧/ ٣٤٠)، والذهبي في المشتبه (ص: ٦٤١)، وابن ناصر الدين في توضيح المشتبه (٩/ ٨٠)، وضبطوا اسمه (نصار) بفتح =\n⦗٣٢١⦘ = النون، والصاد المهملة المشددة، وبعد الألف راء. لكنه تحرف في إتحاف المهرة إلى (نضار) بإعجام الضاد (٢/ ٣٣١ / حديث رقم ١٨١٣).\n(^٣) هو إسماعيل بن عمر، الواسطي، نزيل بغداد، مات بعد (٢٠٠) هـ.\nقال ابن معين: ليس به بأس.\nوأمر أحمد بالكتابة عنه.\nوقال أبو حاتم: صدوق.\nووثقه الخطيب وابن حجر.\nانظر: الجرح والتعديل (٢/ ١٨٩/ ترجمة ٦٣٨)، وتأريخ بغداد (٦/ ٢٤٢، ٢٤٣/ ترجمة ٣٢٧٩)، وتقريب التهذيب (١٤٢/ ترجمة ٤٧٣).\n(^٤) سفيان الثوري هو موضع الالتقاء في الطريقين.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٥)، وهذا الطريق عند مسلم برقم (١٥٠/ الطريق الثالث).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه الثورى.","vol":"18","page":320},{"text":"١٠٤٢٨ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد ابن هارون، أخبرنا ورقاء، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة، عن النبي ﷺ، قال: \"اختتن إبراهيم بعد ما مرت عليه ثمانون سنة،\n⦗٣٢٢⦘ واختتن بالقدوم\" (^٢) (^٣).\n_________\n(^١) أبو الزناد -عبد الله بن ذكوان- هو موضع الالتقاء.\n(^٢) القدوم -بالتخفيف- وروي بالتشديد آلة النجار التي ينحت بها. ويطلق -أيضًا- على قرية بالشام، وعلى جبل بالمدينة، وعلى ثنية بالسراة.\nقال النووي: (رواة مسلم متفقون على تخفيف القدوم، ووقع في رواية البخاري الخلاف في تشديده وتخفيفه، … والأكثرون على التخفيف، وعلى إرادة الآلة) هـ.\nوكذلك رجح ابن حجر: أن المراد بالقدوم -في الحديث-: الآلة.\nانظر: صحيح البخاري (١١/ ٨٨/ حديث رقم ٦٢٩٨)، ومقاييس اللغة (٥/ ٦٦)، والفائق (٣/ ١٦٥)، والنهاية (٤/ ٢٧)، وشرح النووي (١٥/ ١٢١، ١٢٢)، والفتح (٦/ ٣٩٠) و(١١/ ٩٠).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل إبراهيم ﷺ (٤/ ١٨٣٩/ حديث رقم ١٥١).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب قول الله تعالى: ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥] (٦/ ٣٨٨ / حديث رقم ٣٣٥٦)، وطرفه في (٦٢٩٨).","vol":"18","page":321},{"text":"١٠٤٢٩ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا الليث، عن ابن العجلان (^١)، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قال النبي ﷺ: \"اختتن إبراهيم حين بلغ\n⦗٣٢٣⦘ ثمانين سنة، واختتن بقدوم\" (^٣).\n_________\n(^١) في الأصل ونسخة (هـ): (ابن عجلاني)، والتصويب من نسخة (ل)، ومصادر ترجمة ابن عجلان، وقد تقدمت، انظر الحديث رقم (٩٨٨٦).\n(^٢) أبو الزناد -عبد الله بن ذكوان- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٦).","vol":"18","page":322},{"text":"١٠٤٣٠ - حدثنا محمد بن حيويه، حدثنا أبو اليمان، قال: أخبرني شُعيب [يعني: ابن أبي حمزة] (^١)، حدثنا أبو الزناد (^٢)، بإسناده، قال: \"اختتن إبراهيم بعد ما مرت عليه ثمانون سنة، واختتن بالقدوم\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) أبو الزناد -عبد الله بن ذكوان- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٦).","vol":"18","page":323},{"text":"١٠٤٣١ - حدثنا أبو عبيد الله، حدثنا عمي (^١)، قال: أخبرني جرير ابن حازم، عن أيوب السختياني، عن محمد بن سيرين، عن أبي هريرة، أن رسول الله ﷺ قال: \"لم يكذب إبراهيم النبي ﵇ قط، إلا ثلاث كذبات، ثنتين في ذات الله: قوله: ﴿إِنِّي سَقِيمٌ﴾ (^٢)، وقوله: ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ (^٣)، وواحدة في شأن سارة؛ فإنه قدم أرض جبار (^٤) ومعه سارة، وكانت أحسن الناس، فقال لها: إن هذا الجبار إن\n⦗٣٢٤⦘ يعلم أنك امرأتي يغلبني عليك، فإن سألك، فأخبريه أنك أختي، فإنك أختي في الإسلام؛ فإني لا أعلم في الأرض مسلما غيري وغيرك، فلمَّا دخل أرضه رآها بعض (^٥) أهل الجبار، أتاه فقال له: لقد قدم أرضك امرأة لا ينبغي [لها] (^٦) أن تكون إلا لك، فأرسل إليها، فأتي بها، وقام إبراهيم للصلاة، فلما دخلت عليه لم يتمالك أن بسط يده إليها، فقبضت يده قبضة شديدة، فقال لها: ادعي الله أن يطلق يدي ولا أضرك، ففعلت فعاد، فقبضت أشد من القبضة الأولى، فقال لها مثل ذلك، ففعلت، فعاد فقبضت أشد من القبضتين (^٧) الأوليين، فقال: ادعي الله أن يطلِق يدي، فوالله إني لا أضرك، ففعلت وأطلقت يده، ثم دعا (^٨) الذي جاء بها (^٩)، قال له: إنما أتيتني بشيطان، ولم تأتني\n⦗٣٢٥⦘ بإنسان، فأخرجها من أرضي، وأعطاها هَاجَر، قال: فأقبلت تمشي، فلما رآها إبراهيم انصرف فقال لها: مَهْيَم (^١٠)؟ قالت: خيرا، كف الله يد الفاجر، وأخدم خادما.\nقال أبو هريرة: فتلك أمكم يا بني ماء السماء (^١١) (^١٢).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) سورة الصافات، آية (٨٩).\n(^٣) سورة الأنبياء، آية (٦٣).\n(^٤) اسمه: عمرو بن امرئ القيس بن سبأ، وإنه كان على مصر. وقيل: اسمه صادوق، وكان على الأردن. وقيل: اسمه: سنان بن علوان بن عبيد بن عريج بن عملاق بن لاود =\n⦗٣٢٤⦘ = ابن سام بن نوح. وقيل: إنه أخو الضحاك، الذي ملك الأقاليم. فتح الباري (٦/ ٣٩٢).\n(^٥) نقل ابن حجر عن كتاب التيجان -لابن هشام-: أنه رجل كان إبراهيم ﵇ يشتري منه القمح، فنم عليه عند الملك. الفتح (٦/ ٣٩٢).\n(^٦) من نسخة (ل) وصحيح مسلم.\n(^٧) في الأصل ونسخة (هـ): (القبضة)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٨) في نسخة (ل): (فدعا).\n(^٩) في بعض روايات البخاري: (فدعا بعض ححبته)، قال ابن حجر: لم أقف على اسمه.\nالفتح (٦/ ٣٩٣).\n(^١٠) مهيم -بفتح الميم والياء، وإسكان الهاء بينهما- أي: ما شأنك وما خبرك. شرح النووي (١٥/ ١٢٤).\n(^١١) قال النووي: (قال كثيرون: المراد ببني ماء السماء: العرب كلهم؛ لخلوص نسبهم وصفائه. وقيل: لأن أكثرهم أصحاب مواشي، وعيشهم من المرعى والخصب، وما ينبت بماء السماء. وقال القاضي: الأظهر عندي: أن المراد بذلك الأنصار خاصة، ونسبهم إلى جدهم عامر بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأدد، وكان يعرف بماء السماء، وهو المشهور بذلك، والأنصار كلهم من ولد حارثة بن ثعلبة بن عمرو بن عامر المذكور. والله أعلم). اهـ.\nشرط النووي (١٥/ ١٢٤).\nوزاد ابن حجر: (وقيل: أراد بماء السماء: زمزم؛ لأن الله أنبعها لهاجر، فعاش ولدها بها، فصاروا كأنهم أولادها). اهـ. الفتح (٦/ ٣٩٤). وهذا القول قاله ابن حبان في صحيحه (الإحسان ١٣/ ٤٧ / حديث رقم ٥٧٣٧).\n(^١٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل إبراهيم الخليل ﵇ (٤/ ١٨٤٠، ١٨٤١ /حديث رقم ١٥٤).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب اتخاذ السراري، ومن أعتق جارية ثم تزوجها (٩/ ١٢٦/ حديث رقم ٥٠٨٤)، وأطرافه في: (٢٢١٧، ٢٦٣٥، =\n⦗٣٢٦⦘ = ٣٣٥٧، ٣٣٥٨، ٦٩٥٠).","vol":"18","page":323},{"text":"١٠٤٣٢ - حدثنا ابن ناجية، حدثنا سُويد بن سعيد (^١)، حدثنا حفص ابن ميسرة، عن موسى بن عقبة، عن أبي الزناد، عن الأعرج، عن أبي هريرة (^٢)، عن النبي ﷺ قال: لم يكذب إبراهيم إلا ثلاث كذبات: قوله في آلهتهم: [﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾، وقوله حين دعوه إلى أن يحاج آلهتهم] (^٣): ﴿إِنِّي سَقِيمٌ﴾، وقوله لسارة: أختي. وذكر الحديث بطوله (^٤).\n_________\n(^١) ابن سهل بن شهريار، الهروي الأصل، ثم الحدثاني، الأنباري، أبو محمد.\n(^٢) أبو هريرة هو موضع الالتقاء.\n(^٣) ما بين المعقوفتين من نسختي (ل)، (هـ).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٣١).","vol":"18","page":326},{"text":"١٠٤٣٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني يونس، عن ابن شهاب، عن أبي سلمة، وسعيد بن المسيب، عن أبي هريرة، أن رسول الله ﷺ قال: \"نحن أحق بالشك من إبراهيم، إذْ قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ \" (^٢)، قال: \"ويرحم الله لوطًا، لقد كان يأوي إلى ركن شديد، ولو\n⦗٣٢٧⦘ لبثت في السجن طول ما لبث يوسف لأجبت الداعي\" (^٣) (^٤).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) سورة البقرة، آية (٢٦٠).\n(^٣) هو رسول الملك، الذي أرسله إلى يوسف في السجن. انظر شرح النووي (٢/ ٣٦٢).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل إبراهيم الخليل ﵇ (٤/ ١٨٣٩/ حديث رقم ١٥٢). وتقدم عند مسلم في صحيحه- في كتاب الإيمان، باب زيادة طمأنينة القلب بتظاهر الأدلة- (١/ ١٣٣/ حديث رقم ٢٣٨).\nوأخرجه البخاري في صحيحه -كتاب الأنبياء، باب قول الله ﷿ ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ﴾ (٦/ ٤١١/ حديث رقم ٣٣٧٢)، وأطرافه في (٣٣٧٥، ٣٣٨٧، ٤٥٣٧، ٤٦٩٤، ٦٩٩٢).","vol":"18","page":326},{"text":"١٠٤٣٤ - حدثنا علي بن عثمان النفيلي، وهاشم العصار (^١)، وأبو حاتم الرازي، والمقدام بن داوود بن عيسى بن تليد الحميري (^٢)، قالوا: حدثنا سعيد بن تليد (^٣)، حدثنا عبد الرحمن بن القاسم، عن بكر ابن\n⦗٣٢٨⦘ مضر (^٤)، عن عمرو بن الحارث، عن يونس بن يزيد (^٥)، عن ابن شهاب، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، عن أبي هريرة، قال: قال النبي ﷺ: \"نحن أحق بالشكِّ من أبينا إبراهيم\". بمثله- \"ويرحم الله أخي لموطأ، لقد كان يأوي إلى ركن شديد، ولو لبثت في السجن لبث يوسف لأجبت الداعي\" (^٦).\nقال أبو حاتم: قال حرملة: عن ابن وهب: \"أحق بالمسألة\" (^٧).\n_________\n(^١) العصار -بفتح العين المهملة، وتشديد الصاد، تليها ألف، ثم راء- نسبة إلى عصر الدهن من البزر والسمسم. انظر: الإكمال (٦/ ٣٨٨)، والأنساب (٤/ ١٩٩)، وتوضيح المشتبه (٦/ ٢٨٢).\n(^٢) المصري، الرعيني، أبو عمرو، ت (٢٨٣) هـ.\n(^٣) هو سعيد بن عيسى بن تليد، الرعيني، القتباني مولاهم، أبو عثمان، المصري، وقد ينسب إلى جده -كما حصل هنا عند أبي عوانة- وهو عم المقدام بن داوود ابن عيسى، ت (٢١٩) هـ.\nوثقه أبو حاتم، وابن يونس، وابن حجر.\nوقال الداقطني: ليس به بأس. =\n⦗٣٢٨⦘ = انظر: الجرح والتعديل (٤/ ٥١، ٥٢/ ترجمة ٢٢٣)، والكاشف (١/ ٢٩٤/ ترجمة ١٩٦٢)، وتهذيب التهذيب (٤/ ٦٣، ٦٤ /ترجمة ١٢٣)، وتقريب التهذيب (٣٨٦ /ترجمة ٢٣٩٠).\n(^٤) ابن محمد بن حكيم، المصري، أبو محمد، أبو عبد الملك، ت (١٧٣) أو (١٧٤) هـ.\n(^٥) يونس بن يزيد هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣).\n(^٧) لم أقف على تفسير ابن وهب هذا، في مصدر آخر، وقد روى مسلم الحديث عن حرملة، عن ابن وهب، ولم يذكر هذا التفسير. انظر الحديث السابق.","vol":"18","page":327},{"text":"١٠٤٣٥ - حدثنا حمدان بن علي، وابن روزبة البصري، وإبراهيم ابن أبي داوود الأسدي، قالوا: حدثنا عبد الله بن محمد بن أسماء (^١)، قال: حدثنا جويرية، عن مالك بن أنس، عن الزهري، أن سعيد بن المسيب،\n⦗٣٢٩⦘ وأبا عبيد (^٢)، أخبراه عن أبي هريرة، أن رسول الله ﷺ قال: \"يرحم الله إبراهيم، نحن أحقُّ بالشك منه إذْ (^٣) قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾، ويرحم الله لوطا؛ لقد كان يأوي إلى ركن شديد، ولو لبثت في السجن طول ما لبث يوسف، ثم أتاني الداعي لأجبت\" (^٤).\n⦗٣٣٠⦘ قيل: رواه البخاري، عن سعيد بن تليد، عن عبد الرحمن بن القاسم، عن بكر بن مضر، عن عمرو بن الحارث، عن يونس بن يزيد، عن الزهري (^٥).\n_________\n(^١) عبد الله بن محمد بن أسماء هو موضع الالتقاء.\n(^٢) هو: سعد بن عبيد، الزهري، مولى عبد الرحمن بن أزهر، ويقال: مولى عمه عبد الرحمن بن عوف ت (٩٨) هـ. تهذيب الكمال (١٠/ ٢٨٨ / ترجمة ٢٢١٩)، وشرح النووي (٢/ ٣٦٢).\nتنبيه: سبق في الحديثين السابقين: أن الزهري روى الحديث عن سعيد ابن المسيب، وأبي سلمة، وهنا وفي الحديث التالي: رواه عن سعيد بن المسيب، وأبي عبيد. وقد صحيح الشيخان هذين الطريقين فأخرجاهما، قال ابن حجر: (وهو نظر صحيح؛ لأن الزهريّ صاحب حديث، وهو معروف بالرواية عن هؤلاء، فلعله سمعه منهم جميعا). الفتح (٦/ ٤١١).\n(^٣) في نسختي (ل)، (هـ): (أن).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣)، وهذا الطريق عند مسلم برقم (١٥٢/ الطريق الثاني).\nفوائد الاستخراج:\n- متابعة إبراهيم بن أبي داوود الأسدي للإمام مسلم؛ حيث إن مسلما شك في سماعه من عبد الله ابن محمد بن أسماء، فقال: (حدثنا -إن شاء الله- عبد الله ابن محمد بن أسماء). =\n⦗٣٣٠⦘ = - ذكر متن رواية عبد الله بن محمد بن أسماء، ومسلم ساق إسنادها، وأحال بها على رواية يونس عن الزهري.\n(^٥) نعم رواه البخاري، عن سعيد بن تليد، به، في صحيحه -كتاب التفسير، باب ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ﴾ - (٨/ ٣٦٦/ حديث رقم ٤٦٩٤).\nوهذه الزيادة: (قيل: رواه البخاري .....) ليست في نسخة (ل)، وموجودة في حاشية نسخة (هـ)، ولم أجد لها خرجة في المتن.","vol":"18","page":328},{"text":"١٠٤٣٦ - حدثنا سعيد بن مسعود، قال: حدثنا يعقوب بن إبراهيم ابن سعد، حدثنا أبو أويس، عن الزهري (^١)، أن سعيدا، وأبا عبيد أخبراه، عن أبي هريرة، أن النبي ﷺ قال: \"يرحم الله إبراهيم نحن أحق بالشك منه إذ (^٢) قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ \" ثم قرأ هذه الآية حتى أنجزها، وقال: \"يرحم الله لوطا، لقد كان يأوي إلى ركن شديد، ولو لبثت في السجن طول لبث يوسف، ثم جاءني الداعي لأجبت\" (^٣).\n_________\n(^١) الزهريّ هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): (أن).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣)، وهذا الطريق عند مسلم برقم (١٥٢/ =\n⦗٣٣١⦘ = الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية الزهري، عن سعيد، وأبي عبيد، ومسلم ساق إسنادها وأحال بها على رواية الزهري عن سعيد، وأبي سلمة.","vol":"18","page":330},{"text":"١٠٤٣٧ - حدثنا محمد بن النعمان بن بشير، حدثنا ابن أبي أويس، حدثنا أبي، أن محمد بن مسلم (^١) أخبره، أن سعيد بن المسيب، وأبا عبيد، أخبراه عن أبي هريرة، أن النبي ﷺ قال. فذكر مثله (^٢).\n_________\n(^١) محمد بن مسلم -الزهري- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣)، وهذا الطريق عند مسلم برقم (١٥٢/ الطريق الثاني).","vol":"18","page":331},{"text":"١٠٤٣٨ - حدثنا العبَّاس بن محمد الدُّوري، حدثنا محمد بن بشر العبدي، حدثنا عبيد الله بن عمر، عن سعيد، عن أبي هُريرة، [ح] (^١).\nوحدثنا محمد بن يحيى النيسابوري، قال: حدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله بن عمر، عن سعيد (^٢)، عن أبي هريرة (^٣)، قال:\n⦗٣٣٢⦘ سئل رسول الله ﷺ: من أكرم الناس؟ قال: \"أكرم الناس أتقاهم\". قالوا: ليس عن هذا نسألك؛ قال: \"فأكرم الناس يوسف نبي الله ابن نبي الله (^٤) ابن خليل الله\". قالوا: ليس عن هذا نسألك؛ قال: \"فعن معادن العرب (^٥) \"؟ قالوا: نعم. قال: \"خياركم في الجاهلية خياركم في الإسلام إذا فقهوا\" (^٦).\nكذا قال سعيد: عن أبي هريرة (^٧).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن أبي سعيد، المقبري، كما في الصحيحين، انظر تخريج الحديث، وانظر الحديث التالب.\n(^٣) أبو هريرة هو موضع الالتقاء، وقد روى مسلم هذا الحديث من طريق عبيد الله ابن عمر، لكن عن سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة، كما في الحديث التالي، وانظر: التعليق على قول أبي عوانة في آخر هذا الحديث.\n(^٤) هنا ضبة في نسخة (هـ)، إشارة إلى أنه لم يذكر جد يوسف هنا، ولكنه قد جاء ذكره في الحديث التالي.\n(^٥) معادن العرب: أصولها التي ينسبون إليها، ويتفاخرون بها. والمعدن: مركز كل شيء.\nانظر: المجموع المغيث (٢/ ٤١٢)، والنهاية (٣/ ١٩٢).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل يوسف ﵇ (٤/ ١٨٤٦، ١١٨٤٧ حديث رقم ١٦٨).\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب (أم كنتم شهداء إذ حضر يعقوب الموت ....) (٤/ ٤١٦ /حديث رقم ٣٣٧٤)، وأطرافه في (٣٣٥٣، ٣٣٨٣، ٣٤٩٠، ٤٦٨٩).\n(^٧) قد رواه على هذا الوجه -أيضًا-: أبو أسامة، والمعتمر، وعبدة بن سليمان، كلهم عن عبيد الله بن عمر، عن سعيد، عن أبي هريرة، أخرج رواياتهم البخاري في صحيحه، انظر تخريج الحديث.\nفهؤلاء خمسة رووه عن عبيد الله بن عمر، عن سعيد، عن أبي هريرة.\nوخالفهم يحيى بن سعيد القطان؛ فرواه عن عبيد الله بن عمر، عن سعيد، عن =\n⦗٣٣٣⦘ = أبيه، عن أبي هريرة.\nأخرج روايته الشيخان، وأبو عوانة -كما في الحديث التالي- وابن حبان.\nواقتصر عليها مسلم، وابن حبان (الإحسان ٢/ ٤١٦/ حديث رقم ٦٤٨).\nفيحمل الأمر على أن سعيدا سمعه من أبيه، ثم سمعه من أبي هريرة. والله أعلم.\nفائدة: قال ابن حجر: وإنما أطلق على يوسف: (أكرم الناس) لكونه رابع نبي في نسق، ولم يقع ذلك لغيره.\nالفتح (٦/ ٥٢٨).","vol":"18","page":331},{"text":"١٠٤٣٩ - حدثنا عمر بن شعبة، حدثنا يحيى بن سعيد، حدثنا عبيد الله ابن عمر، حدثنا سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة، قيل: يا رسول الله، ح.\nوحدثنا محمد بن يحيى النيسابوري، قال: حدثني مسدد، قال: حدثنا يحيى بن سعيد (^١)، عن عبيد الله بن عمر، عن سعيد [بن أبي سعيد] (^٢) المقبري، عن أبيه، عن أبي هريرة، قال: قيل: يا رسول الله من أكرم الناس؟ قال: \"أتقاهم\". قالوا: ليس عن هذا نسألك؛ قال: \"فيوسف نبي الله ابن نبي الله [ابن نبي الله] (^٣) ابن خليل الله\". قالوا: ليس عن هذا\n⦗٣٣٤⦘ نسألك، قال: \"فعن معادن العرب تسألوني؟ فإن (^٤) خياركم (^٥) في الجاهلية، خياركم (^٦) في الإسلام إذا فقهوا\" (^٧).\nكذا قال يحيى بن سعيد: عن أبيه، عن أبي هريرة.\nحديثهما واحد إلا ابن شبة؛ قال: \"خيارهم في الجاهلية، خيارهم في الإسلام إذا فقهوا\".\n_________\n(^١) يحيى بن سعيد هو: القطان -كما في الفتح (٦/ ٣٩٠) - وهو موضع الالتقاء في الطريقين.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) صورتها في نسخة (ل): (قال).\n(^٥) في الأصل ونسخة (هـ): (خيارهم)، والذي أثبته من نسخة (ل)، وهو المناسب للتنبيه الذي ذكر أبو عوانة في آخر الحديث، لبيان الفرق بين رواية محمد بن يحيى، ورواية عمر بن شبة. والله أعلم.\n(^٦) انظر: التعليق السابق.\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٨).","vol":"18","page":333},{"text":"<span data-type='title' id=toc-1342>ومنهم: لوط، وزكريا، وموسى، ويونس، صلوات الله عليهم</span>","vol":"18","page":335},{"text":"١٠٤٤٠ - حدثنا عيسى بن أحمد، قال: حدثنا شبابة (^١)، قال: حدثنا ورقاء، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"يغفر الله للوط؛ إنه كان يأوي إلى ركن شديد\" (^٢).\n_________\n(^١) شبابة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣)، وهذا الطريق عند مسلم برقم (١٥٣).","vol":"18","page":335},{"text":"١٠٤٤١ - حدثنا أبو عبد الله السختياني إسحاق بن إبراهيم الجُرجاني، قال: حدثنا سعيد بن منصور (^١)، حدثنا مغيرة بن عبد الرحمن، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هُريرة، عن النبي ﷺ، قال: \"يغفر الله للوط؛ إنه كان يأوي إلى رُكن شديد\" (^٣).\n_________\n(^١) في الأصل: (سعيد بن مسعود)، والتصويب من نسختي (ل)، (هـ).\n(^٢) أبو الزناد -عبد الله بن ذكوان- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣)، وهذا الطريق عند مسلم برقم (١٥٣).","vol":"18","page":335},{"text":"١٠٤٤٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، عن عمرو، عن أبي يونس (^١)، عن أبي هريرة (^٢)، عن النبي ﷺ، قال: \"يرحم الله\n⦗٣٣٦⦘ لوطأ؛ إنه كان يأوي إلى ركن شديد\" (^٣).\n_________\n(^١) هو سليم بن جبير، ويقال: ابن جبيرة، المصري، مولى أبي هريرة، ت (١٢٣) هـ.\n(^٢) أبو هريرة ﵁ هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٣٣).","vol":"18","page":335},{"text":"١٠٤٤٣ - حدثنا الزَّعفراني، قال: حدثنا عفان، ح.\nوحدثنا إبراهيم بن مرزوق، حدثنا حبان، ح.\n[و] (^١) حدثنا الربيع بن سليمان، قال: حدثنا أسد بن موسى، ويحيى ابن حسان، قالوا: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ، قال: \"كان زكريا نجارا\" (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) حماد بن سلمة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل زكريا ﵇ (٤/ ١٨٤٧/ حديث رقم ١٦٩).","vol":"18","page":336},{"text":"١٠٤٤٤ - حدثنا محمد بن يحيى، حدثنا سُليمان بن حرب، وحجاج بن منهال، والهيثم بن جميل، عن حماد [بن سلمة] (^١)، عن ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ، قال: \"كان زكريا نجارا\" (^٢).\n_________\n(^١) ما بين المعقوفتين من نسخة (ل)، وحماد بن سلمة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٤٣).","vol":"18","page":336},{"text":"١٠٤٤٥ - حدثنا أبو داوود الحراني، حدثنا يعقوب بن إبراهيم ابن سعد (^١)، حدثنا أبي، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن،\n⦗٣٣٧⦘ وعبد الرحمن الأعرج، عن أبي هريرة، قال: استبَّ رجلان: رجل (^٢) من المسلمين، ورجل (^٣) من اليهود، فقال المسلم: والذي اصطفى محمدا على العالمين، وقال اليهودي: والذي اصطفى موسى على العالمين، قال: فغضب المسلم؛ فرفع المسلم عند ذلك يده، فلطم وجه\n⦗٣٣٨⦘ اليهودي، فذهب اليهودي إلى رسول الله ﷺ، فأخبره بما كان من أمره وأمر المسلم، فقال رسول الله ﷺ: \"لا تخيروني على موسى؛ فإن الناس يصعقون يوم القيامة، فأكون أول من يفيق، فأجد موسى باطشا بجانب العرش، فلا أدري أكان فيمن صعق، فأفاق قبلي، أم كان ممن استثنى الله ﷿\" (^٤).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) قال ابن حجر: وأما كون اللاطم في هذه القصة هو: الصديق، فهو مصرح به فيما أخرجه سفيان ابن عيينة في (جامعه)، وابن أبي الدنيا في كتاب (البعث والنشور)، من طريقه عن عمرو بن دينار، عن عطاء، وابن جدعان، عن سعيد بن المسيب، قال: (كان بين رجل من أصحاب النبي ﷺ، وبين رجل من اليهود كلام في شيء) - فقال عمرو بن دينار: هو أبو بكر الصديق- (فقال اليهودي: والذي اصطفى موسى على البشر، فلطمه المسلم). اهـ.\nلكن يعكر على قول عمرو بن دينار، أنه جاء في رواية عبد الله بن الفضل- الآتية برقم (١٢٨١) أن اللاطم رجل من الأنصار.\nقال ابن حجر: إلا أن كان المراد بالأنصار المعنى الأعم، فإن أبا بكر الصديق ﵁ من أنصار رسول الله ﷺ قطعا. اهـ. الفتح (٦/ ٤٤٣، ٤٤٤).\n(^٣) قال ابن حجر: لم أقف على اسم هذا اليهودي في هذه القصه، وزعم ابن بشكوال أنه: فنحاص -بكسر الفاء، وسكون النون، ومهملتين- وعزاه لابن إسحاق، والذي ذكره ابن إسحاق لفنحاص مع أبي بكر الصديق، في لطمه إياه، قصة أخرى، في نزول قوله تعالي: ﴿لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ الآية. اهـ. الفتح (٦/ ٤٤٣)، وانظر: السيرة لابن هشام (٢/ ٢٣٧، ٢٣٨)، والغوامض والمبهمات (١/ ٣٣١، ٣٣٢ /حديث رقم ٢٨٧).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل موسى ﵇ (٤/ ١٨٤٤/ حديث رقم ١٦٠).\nوأخرجه البخاري في صحيحه -كتاب الخصومات، باب ما يذكر في الأشخاص، والخصومة بين المسلم واليهود- (٥/ ٧٠ / حديث رقم ٢٤١١)، وأطرافه في (٣٤٠٨، ٣٤١٤، ٣٤١٥، ٤٦٠٤، ٤٦٣١، ٤٨٠٥).","vol":"18","page":336},{"text":"١٠٤٤٦ - حدثنا أبو جعفر محمد بن عبيد الله بن يزيد -ويعرف بابن المنادي- وعباس الدوري، قالا: حدثنا يونس بن محمد، حدثنا إبراهيم ابن سعد (^١)، عن الزهري، عن أبي سلمة بن عبد الرحمن، وعبد الرحمن الأعرج، عن أبي هريرة، قال: استب رجلان: رجل من المسلمين، ورجل من اليهود، فقال المسلم: والذي اصطفى محمدا على العالمين، وقال اليهودي: والذي اصطفى موسى على العالمين، قال: فغضب المسلم؛ فرفع يده فلطم عين اليهودي، فذهب إلى\n⦗٣٣٩⦘ رسول الله ﷺ، فذكر ذلك له؛ فبعث إلى الرجل، فسأله فاعترف؛ فقال رسول الله ﷺ: \"لا تخيروني على موسى؛ فإن الناس يصعقون يوم القيامة، فأكون أول من يفيق، فأجد موسى باطشا بجانب العرش، فلا أدري أكان صعق، فأفاق قبلي، أم كان ممن استثنى الله ﷿\" (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٤٥).","vol":"18","page":338},{"text":"١٠٤٤٧ - حدثنا أبو زرعة الدمشقي، وأبو الجماهر الحمصي، وأبو أمية، قالوا: حدثنا أبو اليمان (^١)، حدثنا شعيب، عن الزهري، قال: أخبرني أبو سلمة بن عبد الرحمن، وسعيد بن المسيب، أن أبا هريرة، قال: استب رجلان: رجل من المسلمين، ورجل من اليهود، فقال المسلم: والذي اصطفى محمد ﷺ على العالمين في -قسم يقسم به- فقال اليهودي: والذي اصطفى موسى على العالمين، فرفع المسلم عند ذلك يده، فلطم اليهودي؛ فذهب اليهودي إلى النبي ﷺ، فأخبره الذي كان من أمره وأمر المسلم؛ فقال النبي ﷺ: \"لا تُخيروني على موسى؛ فإن الناس يُصعقون، فأكون أول من يفيق، فإذا موسى باطش بجانب العرش، فلا أدري أكان فيمن صعق فأفاق، أم كان ممن استثنى الله ﷿ (^٢).\n_________\n(^١) أبو اليمان -الحكم بن نافع- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٤٥)، وهذا الطريق عند مسلم برقم (١٦١).\nفوائد الاستخراج: ذكر متن رواية أبي اليمان، ومسلم ساق إسنادها، وأحال =\n⦗٣٤٠⦘ = بها على رواية إبراهيم بن سعد، عن الزهري.","vol":"18","page":339},{"text":"١٠٤٤٨ - حدثنا عيسى بن أبي حرب الصفار البصري ببغداد، حدثنا يحيى بن أبي بكير، حدثنا عبد العزيز بن أبي سلمة (^١)، حدثنا عبد الله بن الفضل، عن عبد الرحمن الأعرج، عن أبي هريرة، قال: بينما يهودي يعرض سلعة (^٢) له، يعطى بها شيئا كرهه، قال: فقال: لا، والذي اصطفى موسى على البشر، فسمعه رجل من الأنصار، فلطم وجهه، فذهب اليهودي إلى رسول الله ﷺ، فقال: يا أبا القاسم، إن لي ذمة وعهدا، فما بال فلان لطم وجهي؟! فقال رسول الله ﷺ: \"لم لطمت وجهه\"؟ قال: يا رسول الله، يقول: والذي اصطفى موسى على البشر، وأنت بين أظهرنا، قال: فغضب رسول الله ﷺ، حتى عرف الغضب في وجهه، ثم قال: \"لا تفضلوا بين أنبياء الله ﷿؛ فإنه ينفخ في الصور، فيصعق من في السماوات ومن في الأرض، إلا من شاء الله، ثم ينفخ أخرى، فأكون أول من يبعث، أو في أول من يبعث، فإذا موسى آخذ بالعرش، فلا أدري أحوسب بصعقته يوم الطور، أم بعث قبلي، ولا أقول: إن أحدا أفضل من\n⦗٣٤١⦘ يونس بن مَتَّى\" (^٣) (^٤).\nقال عمي الماجشون (^٥): وأرى أن قوله: لا يقولون (^٦) أحد أفضل من يونس بن متى، لا يفضل عليه الأنبياء من أجل خطيئته (^٧) (^٨).\n_________\n(^١) عبد العزيز بن أبي سلمة هو موضع الالتقاء.\n(^٢) كلمة: (له) ساقطة من نسخة (ل).\n(^٣) (مَتَّى) هو بفتح الميم، وتشديد المثناة، مقصور. الفتح (٦/ ٤٥١).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٤٥)، وهذا الطريق عند مسلم برقم (١٥٩).\n(^٥) الماجشون -بكسر الجيم، وضم الشين المعجمة- لفظ فارسي، لقب به الماجشون لأن وجنتيه كانتا حمراوين.\nهو: يعقوب بن أبي سلمة، أبو يوسف. انظر: تأريخ بغداد (١٠/ ٤٣٦، ٤٣٧/ ترجمة رقم ٥٦٠١).\n(^٦) في نسخة (ل): (لا يقولن)، وهي أصوب، ويظهر أن في العبارة سقط، وهو لفظ (أنا) بعد قوله: (أحد). والله أعلم.\n(^٧) قال ابن حجر: (قيل: خص يونس بالذكر لما يخشى على من سمع قصته، أن يقع في نفسه تنقيص له، فبالغ في ذكر فضله، لسد هذه الذريعة). اهـ. الفتح (٦/ ٤٥٢).\n(^٨) هذه الزيادة، من فوائد الاستخراج، ولم أقف عليها في مصدر آخر عن الماجشون.","vol":"18","page":340},{"text":"١٠٤٤٩ - حدثنا حنبل بن إسحاق، قال: حدثنا حجاج بن منهال، حدثنا عبد العزيز الماجشون بن عبد الله بن أبي سلمة (^١)، عن عبد الله\n⦗٣٤٢⦘ ابن الفضل، عن الأعرج، عن أبي هريرة، عن النبي ﷺ (^٢)، قال: \"لا تفضلوا بين أنبياء الله\" (^٣).\n_________\n(^١) عبد العزيز الماجشون بن عبد الله بن أبي سلمة، هو موضع الالتقاء.\nوفي نسخة (ل): (عبد العزيز بن الماجشون .....) والصواب ما في الأصل ونسخة (هـ)؛ لأن (الماجشون) لقب لعبد العزيز، كما سبق في الحديث السابق آنفا. والله أعلم.\n(^٢) في نسخة (ل): (قال: قال النبي).\n(^٣) هذا جزء من الحديث السابق، وقد تقدم تخريجه، انظر الحديث رقم (١٠٤٤٥)، وهذا الطريق عند مسلم برقم (١٥٩).","vol":"18","page":341},{"text":"١٠٤٥٠ - حدثنا علي بن حرب، حدثنا وكيع (^١)، حدثنا سفيان (^٢)، عن عمرو بن يحيى بن عمارة، عن أبيه، عن أبي سعيد، قال: قال النبي ﷺ: \"لا تخيروا بين الأنبياء؛ وإني أول من تنشق عنه الأرض يوم القيامة في الصعقة، فأجد موسى متعلقا ببعض قوائم العرش، ولا أدري أفاق قبلي من الصعقة، أم جزي (^٣) بصعقته يوم الطور\"، أو \"من الطور\" (^٤) -\n⦗٣٤٣⦘ الشك من أبي عوانة -بقوله (^٥) - \"فلم يصعق\".\n_________\n(^١) وكيع هو موضع الالتقاء.\n(^٢) هو الثوري، كما سيأتي في الحديث (١٠٤٥٤)، وكما في الفتح (١٢/ ٢٦٣/ شرج حديث رقم (٦٩١٧).\n(^٣) قال ابن حجر: (جزي) كذا للأكثر، ولأبي ذر عن الحموي، والمستملي: (جوزي) وهو المشهور في غير هذا الموضع). اهـ.\nثم ذكر في موضع آخر: أن الذي بالواو أولى.\nانظر: الفتح (٨/ ٣٠٢، ٣٠٣ / شرح حديث رقم ٤٦٣٨)، و(١٢/ ٢٦٣ / شرح حديث رقم ٦٩١٧).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل موسى ﷺ =\n⦗٣٤٣⦘ = (٤/ ١٨٤٥/ حديث رقم ١٦٣)، مقتصرا على قوله: \"لا تخيروا بين الأنبياء\".\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب [ولما جاء موسى لميقاتنا ....] الآية- (٨/ ٣٠٢ / حديث رقم ٤٦٣٨)، وأطرافه في (٢٤١٢، ٣٣٩٨، ٦٩١٦، ٦٩١٧، ٧٤٢٧).\nفوائد الاستخراج: ذكر متن رواية وكيع، ومسلم ساق إسنادها، وذكر طرفها.\n(^٥) كلمة: (بقوله) وقعت في نسخة (ل) بعد كلمة (فلم يصعق).","vol":"18","page":342},{"text":"١٠٤٥١ - حدثنا علي بن عبد العزيز، حدثنا ابن الأصبهاني، حدثنا وكيع، حدثنا سفيان، حدثنا عمرو بن يحيى، بإسناده: \"لا تخيروا بين الأنبياء\" (^١).\n_________\n(^١) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٠).\nوقال ابن حجر: (وكان سفيان -وهو الثوري- يحدث به تماما ومختصرا). الفتح (١٢/ ٢٦٣/ شرح حديث رقم ٦٩١٦).","vol":"18","page":343},{"text":"١٠٤٥٢ - حدثنا العباس بن عبد الله الترقفي، وأبو العباس الغزي، قالا: حدثنا الفريابي، حدثنا سفيان (^١)، عن عمرو بن يحيى المازني، عن أبيه، عن أبي سعيد الخدري، قال: جاء رجل إلى النبي ﷺ من اليهود، قد لطم وجهه، فقال: يا محمد، إن رجلا من أصحابك قد لطم وجهي، فقال: \"ادعه\"، فأتى به، فقال: \"لم لطمت وجهه\"؟ فقال:\n⦗٣٤٤⦘ يا رسول الله إني مررت بالسوق، فسمعته يقول: والذي اصطفى موسى على البشر، فقلت: يا خبيث، على محمد ﷺ! فأخذني غضب، فلطمت وجهه، فقال رسول الله ﷺ: \"لا تخيروا بين الأنبياء\". زاد الغزي: \"فإن الناس يصعقون يوم القيامة، فأكون أول من يفيق، فإذا أنا بموسى آخذ بقائمة من قوام العرش، فلا أدري أكان ممن أفاق قبلي، أو جوزي بصعقة الطور\" (^٢).\n_________\n(^١) الثوري -كما سبق آنفا- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٠)، وهذا الطريق عند مسلم برقم (١٦٢).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها وطرفها، وأحال بالقصة على رواية الزهريّ لحديث أبي هريرة.","vol":"18","page":343},{"text":"١٠٤٥٣ - حدثنا أحمد بن عصام الأصبهاني، حدثنا أبو أحمد الزبيري (^١)، قال: حدثنا سفيان، عن عمرو بن يحيى، عن أبيه، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"لا تخيروا بين الأنبياء\" (^٢).\n_________\n(^١) أبو أحمد الزبيري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٠)، وهذا الطريق عند مسلم برقم (١٦٢).\nفوائد الاستخراج: ذكر لفظ: \"لا تخيروا بين الأنبياء\" في رواية أبي أحمد الزبيري، ومسلم ذكر طرفا من روايته، ثم أحال بالباقي على رواية الزهري لحديث أبي هريرة، ورواية الزهري لفظها: \"لا تخيروني على موسى\".","vol":"18","page":344},{"text":"١٠٤٥٤ - حدثنا عباس الدوري، حدثنا أبو الجواب، حدثنا سفيان\n⦗٣٤٥⦘ الثوري (^١)، عن عمرو بن يحيى، عن أبيه، عن أبي سعيد الخدري، قال: قال النبي ﷺ: \"لا تخيروا بين الأنبياء\". وذكر الحديث (^٢). ويزيد بعضهم على بعض.\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٠).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه الثوري.","vol":"18","page":344},{"text":"١٠٤٥٥ - حدثنا جعفر الصائغ، حدثنا عفان، ح.\nوحدثنا أبو داوود السجزي، قال: حدثنا أبو سلمة، قالا: حدثنا وهيب، عن عمرو بن يحيى (^١)، عن أبيه، عن أبي سعيد، قال: قال النبي ﷺ: \"لا تخيروا بين الأنبياء\" (^٢). وحديث عفان أطول منه.\n_________\n(^١) عمرو بن يحيى هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٠).","vol":"18","page":345},{"text":"١٠٤٥٦ - حدثنا أبو الأزهر، حدثنا قريش بن أنس (^١)، عن سليمان التيمي (^٢)، عن أنس، أن النبي ﷺ، قال: \"مررت على موسى وهو قائم يصلي في قبره\" (^٣).\n_________\n(^١) الأنصاري، ويقال: الأموي مولاهم، أبو أنس، البصري، ت (٢٠٨) هـ.\n(^٢) سليمان التيمي هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل موسى ﷺ (٤/ ١٨٤٥/ حديث رقم ١٦٥).","vol":"18","page":345},{"text":"١٠٤٥٧ - حدثنا أبو العباس الغزي، حدثنا الفريابي، ح.\nوحدثنا أبو أمية، حدثنا قبيصة، قالا: حدثنا سفيان (^١)، عن سليمان التيمي، عن أنس، عن النبي ﷺ، قال: \"مررت بموسى، وهو قائم يصلي في قبره\" (^٢).\n_________\n(^١) هو الثوري -كما في تحفة الأشراف (١/ ٢٣٢ / حديث رقم ٨٨٢) وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث السابق.\nفوائد الاستخراج: زيادة لفظ: \"قائم\" في رواية سفيان، وهذا اللفظ ليس عند مسلم في رواية سفيان، بل هو في رواية حماد بن سلمة، التالية.","vol":"18","page":346},{"text":"١٠٤٥٨ - حدثنا أبو الأزهر، حدثنا حجاج بن منهال، حدثنا حماد ابن سلمة (^١)، عن سليمان التيمي، وثابت [البناني] (^٢)، عن أنس، أن النبي ﷺ، قال: \"أتيت على موسى عند الكثيب (^٣) الأحمر، وهو قائم (^٤) يصلي في قبره\" (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) الكثيب -بالمثلثة، وآخره موحدة- وزن عظيم: الرمل المجتمع المستطيل. وقيل: قطعة محدودبة من الرمل. انظر: المجموع المغيث (٣/ ٢٠)، والنهاية (٤/ ١٥٢)، والفتح (٦/ ٤٤٢).\n(^٤) كلمة: (قائم) ساقطة من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٦)، وهذا الطريق عند مسلم برقم (١٦٤).","vol":"18","page":346},{"text":"١٠٤٥٩ - حدثني محمد بن هشام بن أبي الدميك، وأبو الأحوص صاحبنا، قالا: حدثنا عبيد الله بن محمد بن عائشة، قال: حدثنا حماد ابن سلمة (^١)، عن ثابت [البناني] (^٢)، وسليمان التيمي، عن أنس ابن مالك، أن النبي ﷺ، قال: \"ليلة أسري بي مررت على موسى عند الكثيب الأحمر، وهو قائم يصلي في قبره\" (^٣).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٦)، وهذا الطريق عند مسلم برقم (١٦٤).","vol":"18","page":347},{"text":"١٠٤٦٠ - حدثنا أبو أمية، حدثنا قبيصة، حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس، عن النبي ﷺ بمثله (^٢)، ح (^٣).\nحدثنا الصغاني، حدثنا عفان، حدثنا حماد (^٤)، عن سليمان التيمي، عن أنس، عن النبي ﷺ، بمثله (^٥).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٦)، وهذا الطريق عند مسلم برقم (١٦٤).\n(^٣) حرف التحويل ليس في نسخة (ل).\n(^٤) حماد -ابن سلمة- هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٦)، وهذا الطريق عند مسلم برقم (١٦٤).","vol":"18","page":347},{"text":"١٠٤٦١ - حدثنا إبراهيم بن خرزاذ الأنطاكي، حدثنا إبراهيم ابن\n⦗٣٤٨⦘ محمد بن عرعرة، قال: حدثنا المعتمر، عن أبيه (^١)، قال: سمعت أنس ابن مالك يقول: إن النبي ﷺ ليلة أسري به على موسى وهو يصلي في قبره [ﷺ] (^٢) (^٣).\n_________\n(^١) سليمان التيمي، وهو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٥٦).","vol":"18","page":347},{"text":"١٠٤٦٢ - حدثنا إبراهيم بن مرزوق، حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن سعد بن إبراهيم، عن حميد بن عبد الرحمن، عن أبي هريرة، أن النبي ﷺ، قال: \"لا ينبغي لعبد أن يقول: أنا خير من يونس بن متى\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في ذكر يونس ﵇ (٤/ ١٨٤٦/ حديث رقم ١٦٦). بلفظ: (عن النبي ﷺ، أنه قال \"قال -يعني الله ﵎: - (لا ينبغي لعبد لي أن يقول: .... \").\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب قول الله تعالى: [وإن يونس لمن المرسلين]- (٦/ ٤٥١/ حديث رقم ٣٤١٦)، وأطرافه في (٣٤١٥، ٤٦٠٤، ٤٨٠٥). وانظر الحديث السابق برقم (١٠٤٤٨).","vol":"18","page":348},{"text":"١٠٤٦٣ - حدثنا يونس بن حبيب، حدثنا أبو داوود، قال: حدثنا شعبة (^١)، عن سعد بن إبراهيم، قال: سمعت حُميد بن عبد الرحمن، يحدث\n⦗٣٤٩⦘ عن أبي هريرة، أن النبي ﷺ قال: \"لا ينبغي لعبد أن يقول: أنا خير من يونس بن متى\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث السابق.","vol":"18","page":348},{"text":"١٠٤٦٤ - حدثنا أبو قلابة، حدثنا أبو الوليد، وأبو عمر، عن شعبة (^١)، عن سعد (^٢)، بنحوه (^٣) (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) الأصل ونسخة (هـ): (سعيد)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٣) نسخة (هـ) زيادة حرف التحويل، بعد كلمة (بنحوه).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٦٢).","vol":"18","page":349},{"text":"١٠٤٦٥ - حدثنا يوسف بن مسلم، قال: حدثنا حجاج، قال: حدثني شعبة (^١)، عن قتادة، عن أبي العالية (^٢)، قال: حدثني ابن عم نبيكم ﷺ-يعني ابن عباس- قال: قال رسول الله ﷺ: \"قال الله ﷿: ما ينبغي لعبد أن يقول: أنا خير من يونس بن متى\". ونسبه إلى أبيه (^٣) (^٤).\n⦗٣٥٠⦘ رواه غندر هكذا، ولم يقل: \"قال الله\" (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) هو رفيع بن مهران، الرياحي مولاهم، البصري.\n(^٣) قال ابن حجر: قوله: (ونسبه إلى أبيه) فيه إشارة إلى الرد على من زعم أنْ (مَتَّى) اسم أمه، وهو محكي عن وهب بن منبه، في (المبتدأ)، وذكره الطبري، وتبعه ابن الأثير في (الكامل)، والذي في الصحيح أصح. اهـ. الفتح (٦/ ٤٥١، ٤٥٢).\n(^٤) أخرجه مسلم في صحيحه -كتاب الفضائل، باب في ذكر يونس ﵇ =\n⦗٣٥٠⦘ = (٤/ ١٨٤٦/ حديث رقم ١٦٧).\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى﴾ (٦/ ٤٢٨/ حديث رقم ٣٣٩٥)، وأطرافه في (٣٤١٣، ٤٦٣٠، ٧٥٣٩).\n(^٥) رواية غندر -محمد بن جعفر- عند مسلم برقم (١٦٧) عن شعبة، به. لكنه قد روى هذا المتن عن شعبة، من حديث أبي هريرة، وقال فيه: (قال الله)، عند مسلم برقم (١٦٦).","vol":"18","page":349},{"text":"١٠٤٦٦ - حدثنا عمار بن رجاء، وبكار بن قتيبة، وأبو داوود الحراني، قالوا: حدثنا وهب بن جرير، قال: حدثنا شعبة (^١)، عن قتادة، عن أبي العالية، عن ابن عباس، عن النبي ﷺ قال: \"لا ينبغي لعبد أن يقول: أنا خير من يونس بن متى\". ونسبه إلى أبيه (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث السابق.","vol":"18","page":350},{"text":"١٠٤٦٧ - حدثنا أبو قلابة، قال: حدثنا بشر بن عمر، حدثنا شعبة (^١)، قال: أخبرني قتادة، قال: سمعت أبا العالية، بمثله: \"ما ينبغي لنبي أن يقول: إنه (^٢) خير من يونس بن متّى\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (أنا).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٦٥).\n⦗٣٥١⦘ = فوائد الاستخراج: ورود الحديث بلفظ: (ما ينبغي لنبي)، فغير النبي من باب أولى.","vol":"18","page":350},{"text":"١٠٤٦٨ - حدثنا الصغاني، قال: حدثنا عبد الوهاب، عن سعيد، عن قتادة (^١)، عن أبي العالية الرياحي، عن ابن عباس، أن النبي ﷺ، قال: \"لا ينبغي لعبد أن يقول: أنا خير من يونس بن متى\". ونسبه إلى أبيه (^٢).\nكذا عندي: عن سعيد، لم يخرجاه (^٣).\n_________\n(^١) قتادة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٦٥).\n(^٣) أي من طريق سعيد، وهو ابن أبي عروبة، وأخرج البخاري روايته هذه، في صحيحه- كتاب التوحيد، باب ذكر النبي ﷺ، وروايته عن ربه- (٣/ ٥١٢ / حديث رقم ٧٥٣٩)، وفيه: (عن النبي ﷺ، فيما يرويه عن ربه ....).\nوكلمة (لم يخرجاه) ساقطة من نسخة (ل).","vol":"18","page":351},{"text":"١٠٤٦٩ - و(^١) حدثنا أبو داوود الحراني -أيضا (^٢) - قال: حدثنا أبو زيد الهروي، قال: حدثنا شعبة (^٣)، عن قتادة، قال: سمعت أبا العالية، قال: سمعت ابن عم نبيكم -يعني ابن عباس- عن النبي ﷺ، قال: ما\n⦗٣٥٢⦘ ينبغي لعبد أن يقول: \"أنا خير من يونس بن متى\" ونسبه إلى أبيه (^٤).\n_________\n(^١) حرف الواو ساقط من نسخة (ل).\n(^٢) كلمة (أيضا) ساقطة من نسخة (ل).\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٦٥).","vol":"18","page":351},{"text":"١٠٤٧٠ - حدثنا السلمي، قال: حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"كانت بنو إسرائيل يغتسلون عراة، ينظر بعضهم إلى سوأة بعض، وكان موسى يغتسل وحده، فقالوا: والله ما يمنع موسى أن يغتسل معنا إلا أنه آدَر (^٢)، قال: فذهب مرة يغتسل، فوضع ثوبه على حجر، فَفَرَّ الحجر بثوبه، قال: فجمح (^٣) موسى في إثره (^٤)، يقول: ثوبي (^٥) حجرُ (^٦)، ثوبي حجرُ، حتى نظر بنو إسرائيل إلى\n⦗٣٥٣⦘ سوأة موسى، فقالوا: والله ما بموسى من بأس، قال فقام الحجر بعد ما نظروا إليه، فأخذ ثوبه، وطفق بالحجر ضربا\"، فقال أبو هريرة: والله إنه لبالحجر ندبا (^٧)، ستة، أو سبعة، ضرب موسى بالحجر (^٨).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) هو بالمد، وفتح الدال المهملة، وتخفيف الراء. قال الأصمعيُّ: الأدر، والأدرة، والأدرة: أن تضخم الخصية من فتق أو غيره، وهي: التي تسميها الناس: القيلة.\nانظر: المجموع المغيث (١/ ٤٤، ٤٥)، والنهاية (١/ ٣١)، وشرح النووي (١٥/ ١٢٤).\n(^٣) جمح: أي أسرع إسراعا لا يرده شيء، كل شيء مضى لوجهه على أمر، فقد جمح. النهاية (١/ ٢٩١).\n(^٤) يقال: (في إِثْرِه) و(في أثَرِه)، أي: بعده. لسان العرب (١/ ٢٥).\n(^٥) بفتح الياء الأخيرة من (ثوبي)، أي: اعطني ثوبي. فتح الباري (٦/ ٤٣٧).\n(^٦) بالضم، على حذف حرف النداء. الفتح (٦/ ٤٣٧).\n(^٧) الندب -بالنون والدال المهملة، المفتوحتين- هو أثر الجرح إذا لم يرتفع عن الجلد، فشبه به أثر الضرب في الحجر: انظر: النهاية (٥/ ٣٤)، وفتح الباري (١/ ٣٨٦).\nتنبيه: في نسخة (ل) وضعت علامة السكون فوق حرف الدال من كلمة (ندبا)، ولم أجد في كتب اللغة -التي وقفت عليها- ما يؤيد هذا الضبط، بل صرح الزبيدي أن الصواب: أنه بالتحريك. تاج العروس (١/ ٤٨١ / مادة: ندب).\n(^٨) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل موسى ﵇ (٤/ ١٨٤١، ١٨٤٢ /حديث رقم ١٥٥).\nوأخرجه البخاري في صحيحه -كتاب الغسل، باب من اغتسل عريانا وحده في الخلوة (١/ ٣٨٥ /حديث رقم ٢٧٨)، وطرفاه في: (٣٤٠٤، ٤٧٩٩).","vol":"18","page":352},{"text":"١٠٤٧١ - حدثنا أحمد (^١)، حدثنا أحمد بن المقدام (^٢)، قال: حدثنا\n⦗٣٥٤⦘ يزيد بن زريع (^٣)، قال: حدثنا خالد الحذاء، عن عبد الله بن شقيق، قال: أنبأنا أبو هريرة، قال: كان موسى رجلا حييا؛ وكان لا يرى متجردا، قال: فقال بنو إسرائيل: إنه آدر، قال: فاغتسل عند مويه (^٤)، فوضع\n⦗٣٥٥⦘ ثوبه على حجر، فانطلق الحجر يسعى، فاتبعه بعصاه يضربه .. ثوبي حجر، ثوبي حجر، حتى وقف على ملاء من بني إسرائيل، ونزلت: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا﴾ (^٥) (^٦).\n_________\n(^١) لم يتبين لي من هو، وقد ذكر المزي في الرواة عن أحمد بن المقدام، رجلا واحدا يسمى أحمد، وهو: أحمد بن علي بن العلاء، الجوزجاني، أبو عبد الله. فإن كان هو، فهو ثقة، وثقه الدارقطني، والذهبي، وغيرها.\nانظر: تأريخ بغداد (٤/ ٣٠٩، ٣١٠/ ترجمة ٢١٠١)، والسير (١٥/ ٢٤٨، ٢٤٩ / ترجمة ١٠٢).\n(^٢) ابن سليمان بن الأشعث، العجلي، أبو الأشعث، البصري، ت (٢٥٣) هـ.\nوثقه صالح جزرة، والنسائي -في رواية- ومسلمة بن القاسم، وابن عبد البر، =\n⦗٣٥٤⦘ = والذهبي.\nوقال أبو حاتم: صالح الحديث، محله الصدق.\nوقال النسائي -في رواية- ليس به بأس.\nوقال ابن خزيمة: كان كيسا، صاحب حديث.\nوقال ابن عدي: هو من أهل الصدق، حدث عنه أئمة الناس، وسمعت أبا عروبة يثني عليه، ويفتخر به؛ حيث لقيه وكتب عنه إسناده، فإنه كان عنده إسناد، كحماد بن زيد ونظرائه، ورأيت غيره من الشيوخ يصدرون عنه. اهـ.\nوقال ابن حجر: صدوق، صاحب حديث، طعن أبو داوود في مروءته. اهـ.\nلكن رد ذلك ابن عدي، وقال: وما قاله فيه أبو داوود لا يؤثر؛ لأنه من أهل الصدق. اهـ.\nانظر: الجرح والتعديل (٢/ ٧٨ / ترجمة ١٦٧)، والكامل (١/ ١٧٩، ١٨٠/ ترجمة ٢٠)، وتأريخ بغداد (٥/ ١٦٢ - ١٦٦/ ترجمة ٢٦٠٩)، والميزان (١/ ١٥٨/ ترجمة ٦٢٩)، والكاشف (١/ ٢٨ / ترجمة ٨٨)، وتهذيب التهذيب (١/ ٧٠، ٧١ / ترجمة ١٤٠)، وتقريب التهذيب (٩٩ / ترجمة ١١١).\n(^٣) يزيد بن زريع هو موضع الالتقاء.\n(^٤) قال القاضي عياض: (وقع في بعض الروايات: \"مويه\"، وفي معظمها: \"مشربة\" بفتح الميم، وإسكان الشين، وهي: حفرة في أصل النخلة يجمع الماء فيها لسقيها). ثم قال: =\n⦗٣٥٥⦘ = (وأظن الأول تصحيفا).\nوقال النووي: (هكذا هو في جميع نسخ بلادنا ومعظم غيرها: \"مويه\" بضم الميم، وفتح الواو، وإسكان الياء، وهو: تصغير ماء، وأصله: موه). شرح النووي (١٥/ ١٢٦)، وانظر المجموع المغيث (٣/ ٢٤٤).\n(^٥) سورة الأحزاب، آية (٦٩).\n(^٦) تقدم تخريجه، انظر الحديث السابق، وهذا الطريق عند مسلم برقم (١٥٦).","vol":"18","page":353},{"text":"١٠٤٧٢ - حدثنا الزعفراني، حدثنا روح، حدثنا عوف، عن الحسن (^١)،\n⦗٣٥٦⦘ وخلاس (^٢)، ومحمد، عن أبي هريرة (^٣)، أنه قال في هذه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا﴾ قال رسول الله ﷺ: \"إن موسى كان رَجُلًا حييا\". وذكر الحديث (^٤).\n_________\n(^١) ابن أبي الحسن -واسمه: يسار- البصري، أبو سعيد، الأنصاري مولاهم، ت (١١٠) هـ.\nثقة، فقيه، فاضل، مشهور، وكان يرسل كثيرا، ويدلس؛ فما أسند من حديثه، وروى عمن سمع منه، فحسن حجة، وما أرسل من الحديث فليس بحجة.\nوقد أدرجه ابن حجر في الطبقة الثانية، من طبقات المدلسين.\nوقال في الفتح -في شرحه لهذا الحديث-: وأما الحسن البصري فلم يسمع من أبي هريرة، عند الحفاظ النقاد، وما وقع في بعض الروايات مما يخالف ذلك، فهو محكوم بوهمه عندهم، وما له في البخاري عن أبي هريرة سوى هذا -أي هذا الحديث =\n⦗٣٥٦⦘ = الذي هنا- مقرونا، وله حديث آخر مقرونا بابن سيرين، وثالث ذكره في أوائل الكتاب، في الإيمان مقرونا بابن سيرين أيضا. اهـ.\nانظر: الطبقات الكبرى (٧/ ١٥٦ - ١٧٨)، وتهذيب الكمال (٦/ ٩٥ - ١٢٧/ ترجمة ١٢١٦)، والميزان (١/ ٥٢٧ / ترجمة ١٩٦٨)، وتقريب التهذيب (٢٣٦/ ترجمة ١٢٣٧)، والفتح (٦/ ٤٣٧)، وطبقات المدلسين (٢٩ / ترجمة ٤٠).\n(^٢) هو بكسر الخاء المعجمة، وتخفيف اللام. الإكمال (٣/ ١٦٩).\nوهو خلاس بن عمرو، الهجري، البصري، وكان على شرطة علي ﵁.\n(^٣) أبو هريرة -رضي الله تعالى عنه- هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٠).","vol":"18","page":355},{"text":"١٠٤٧٣ - حدثنا محمد بن عبد الله بن مهل، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن ابن طاوس، عن أبيه، عن أبي هريرة، قال: أرسل ملك الموت إلى موسى، فلما جاءه صكه، ففقأ عينه، فرجع إلى ربه، فقال: أرسلتني إلى عبد لا يريد الموت، قال: فرد الله إليه عينه، وقال: ارجع إليه، فقل له يضع يده على متن ثور، فله بما غطت يده، بكل شعرة سنة، فقال: أي رب، ثم مه؟ قال: ثم الموت، قال: فالآن، فسأل الله\n⦗٣٥٧⦘ أن يدنيه من الأرض المقدسة رمية بحجر، فقال رسول الله ﷺ: \"فلو كنت ثم لأريتكم قبره إلى جانب الطريق، بجنب الكثيب الأحمر\" (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل موسى ﷺ (٤/ ١٨٤٢/ حديث رقم ١٥٧).\nوأخرجه البخاري في صحيحه -كتاب الجنائز، باب من أحب الدفن في الأرض المقدسة (٣/ ٢٠٦/ حديث رقم ١٣٣٩)، وطرفه في (٣٤٠٧).","vol":"18","page":356},{"text":"١٠٤٧٤ - حدثنا الدبري (^١)، قال: قرأنا على عبد الرزاق (^٢)، عن معمر، عن ابن طاوس، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"أرسل ملك الموت إلى موسى، فلما جاءه صكه. وذكر الحديث (^٣).\n_________\n(^١) ذكره في نسخة (ل) باسمه: (إسحاق بن إبراهيم الصنعاني).\n(^٢) عبد الرزاق هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث السابق.\n- فوائد الاستخراج: التصريح برفع الحديث في رواية معمر، عن ابن طاوس، وجاء في الصحيحين من روايته عن ابن طاوس، على صورة الموقوف، كما في الحديث السابق. ثم أخرجاه من طريق معمر، عن همام بن منبه، مرفوعا صراحة، كما في الحديث التالي.","vol":"18","page":357},{"text":"١٠٤٧٥ - حدثنا الحسن بن أبي الربيع، وأحمد بن يوسف السلمي، والدبري، قالوا: حدثنا عبد الرزاق (^١)، قال: أخبرنا معمر، عن همام بن منبه،\n⦗٣٥٨⦘ قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكرَ أحاديث، منها: وقال رسول الله ﷺ: \"جاء ملك الموت إلى موسى، فقال له: أجب ربك، قال: فلطم موسى عين ملك الموت ففقأها، قال: فرجع الملك إلى الله ﷿ [فقال] (^٢): إنك أرسلتني إلى عبد لا يريد الموت، وقد فقأ عيني، قال: فردَّ الله عليه (^٣) عينه، وقال: ارجع إلى عبدي، فقل له: الحياة تريد؟ فإن كنت تريد الحياة، فضع يدلّ على متن ثور، فما وارت يدلّ من شعرة، فإنك تعيش بها سنة، قال: ثم مه؟ قال: ثم تموت. قال: فالآن من قريب، قال: رب أدنني من الأرض المقدسة رمية بحجر (^٤).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) كلمة: (عليه) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٣).","vol":"18","page":357},{"text":"١٠٤٧٦ - أخبرني العباس بن الوليد العُذْرِي، قال: أخبرني أبي، ح.\nوحدثنا أبو أمية، حدثنا محمد بن مصعب، والبَابَلُتي، عن الأوزاعي، عن الزهريّ (^١)، عن عبيد الله بن عبد الله، عن ابن عبَّاس، قال: تَمَارى هو، والحُرُّ بن قيس (^٢) في صاحب موسى الذي سأل السبيل إلى لقيّه، فقال\n⦗٣٥٩⦘ ابن عباس: هو خَضِر (^٣)، فمر بهما أبي بن كعب، فدعاه ابن عباس، قال (^٤): فقال: إني تماريتُ أنا وصاحبي هذا (^٥)، في صاحب موسى الذي سأل السبيل إلى لقيّه، فهل سمعت رسول الله ﷺ يذكر شأنه فقال أُبَيُّ: نعم، سمعت رسول الله ﷺ يقول: \"بينا موسى في ملإ من بني إسرائيل، إذْ أتاه رجل (^٦)، فقال: ما تعلم أحدًا أعلم منك؟ قال: لا. قال: فأُوحِي إلى موسى: بلى، عبدنا خَضِر، فسأل السبيل إلى لُقيّه،\n⦗٣٦٠⦘ وجعل الله [﷿ له] (^٧) الحوت آية، وقيل (^٨) [له] (^٩): إذا فقدت الحوت، وإنك ستلقاه، قال: فنزلا منزلًا، فقال لفتاه (^١٠): آتنا غداءنا، لقد لقينا من سفرنا هذا نصبا، قال: فعند ذلك فقد الحوت، قال: فارتدا على آثارهما قصصا، قال: فجعل موسى يتبع أثر الحوت، فذكرَ الله ﷿ في شأنهما ما ذكر في كتابه (^١١).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) ابن قيس بن حصن، الفزاري، صحابي مشهور. و(الحر) هو بضم الحاء والراء، =\n⦗٣٥٩⦘ = المهملتين. فتح الباري (١/ ١٦٩)، والاصابة (٢/ ٥، ٦ /ترجمة ١٦٨٧).\n(^٣) (خضر) هو بفتح أوله وكسر ثانيه، أو بكسر أوله وإسكان ثانيه، ثبتت بهما الرواية، وبإثبات الألف واللام فيه، وبحذفهما. الفتح (١/ ١٦٩).\nواسم الخضر: بليا -بموحدة مفتوحة، ثم لام ساكنة، ثم مثناة تحت- ابن ملكان -بفتح الميم وإسكان اللام-. وهذا القول جزم به النووي، ورجحه ابن حجر.\nوقيل في اسمه أقوال أخرى، انظر: الفتح (٦/ ٤٣٣).\nو(الخضر) لقبه، لقب به لأنه جلس على فروة -أي أرض- بيضاء فصارت خضراء، كما ثبت في صحيح البخاري من حديث أبي هريرة (٦/ ٤٣٣ / حديث رقم ٣٤٠٢).\n(^٤) كلمة (قال) ساقطة من نسخة (ل).\n(^٥) قال ابن حجر: (لم يذكر ما قال الحر بن قيس، ولا وقفت على ذلك في شيء من طرق الحديث). الفتح (١/ ١٦٩).\n(^٦) قال الحافظ ابن حجر: (لم أقف على اسمه). الفتح (٨/ ٤١٣).\n(^٧) من نسخة (ل).\n(^٨) في نسخة (ل): (فقيل).\n(^٩) من نسخة (ل).\n(^١٠) هو يوشع بن نون، كما جاء مصرحًا باسمه عندالبخاري برقم (٣٤٠١) وعند مسلم برقم (١٧٠).\n(^١١) أخرجه مسلم في صحيحه -كتاب الفضائل، باب من فضائل الخضر ﵇ (٤/ ١٨٥٢، ١٨٥٣ /حديث رقم ١٧٤).\nوأخرجه البخاري في صحيحه -كتاب التوحيد، باب في المشيئة والإرادة (١٣/ ٤٤٨/ حديث رقم ٧٤٧٨)، وأطرافه في (٧٤، ٧٨، ١٢٢، ٢٢٦٧، ٢٧٢٨، ٣٤٠٠، ٣٤٠١، ٤٧٢٥، ٤٧٢٦، ٤٧٢٧، ٦٦٧٢).","vol":"18","page":358},{"text":"١٠٤٧٧ - حدثنا نصر بن مرزوق أبو الفتح المصري، حدثنا وهب الله بن راشد أبو زُرعة، قال: أخبرني يونس بن يزيد، ح.\nوحدثنا عبد الله بن عبد السَّلام أبو الرداد (^١) المصري (^٢)، قال: أخبرني\n⦗٣٦١⦘ وهب الله بن راشد أبو زرعة الحجري (^٣)، عن يونس بن يزيد (^٤)، عن ابن شهاب، عن عبيد الله بن عبد الله بن عُتبة، عن ابن عباس، أنه تمارى هو، والحر بن قيس بن حصن الفزاري، في صاحب موسى، فقال ابن عباس: هو الخضر، فمر بهما أبي بن كعب، فدعاه ابن عباس، فقال له: إني تماريت أنا وصاحبي هذا، في صاحب موسى، الذي سأل السبيل إلى لقيه، هل سمعت رسول الله ﷺ يذكر شأنه؟ قال [أبي] (^٥): إني سمعت رسول الله ﷺ يقول: \"بينا موسى في ملأ من بني إسرائيل، جاءه (^٦) رجلٌ، فقال: هل تعلم أحدا أعلم منك؟ فقال: لا، فأوحى الله إلى موسى: بلى (^٧)، عبدي (^٨) الخضر، فسأل\n⦗٣٦٢⦘ موسى السبيل إلى لقيه، فجعل الله الحوت له آية، فقيل له: إذا فقدت الحوت فارجع، فإنك ستلقاه، فكان (^٩) موسى يتبع أثر الحوت في البحر، فقال لموسى فتاه: أرأيت إذ أوينا إلى الصخرة، فإني نسيت الحوت، وما أنسانيه إلا الشيطان أن أذكره، فقال موسى: ذلك ما كنا نبغي، فارتدا على آثارهم قصصا، فوجدا الخضر، فكان من شأنهما، الذي قص الله ﷿ في كتابه (^١٠).\n_________\n(^١) أبو الرداد هو بالراء، والدال المهملة المكررة. الإكمال (٤/ ٤١).\n(^٢) المؤذن، صاحب مقياس مصر، المكتب.\n(^٣) الحجري -بفتح الحاء المهملة، وسكون الجيم، وفي آخرها الراء- نسبة إلى قبيلة باليمن.\nانظر: الإكمال (٢/ ٣٨٧)، والأنساب (٢/ ١٧٨، ١٧٩)، واللباب (١/ ٣٤٣، ٣٤٤).\n(^٤) يونس بن يزيد هو موضع الالتقاء.\n(^٥) من نسخة (ل) وصحيح مسلم.\n(^٦) في صحيح مسلم: (إذ جاءه).\n(^٧) في نسخة (ل) وصحيح مسلم: (بل).\n(^٨) في نسختي (ل)، (هـ)، وصحيح مسلم: (عبدنا)، وفي نسخة (ل) زيادة: (عندي)، قبل كلمة (عبدنا). ويبدو أنه في نسخة (هـ) كذلك؛ حيث أخرج خرجة قبل كلمة =\n⦗٣٦٢⦘ = (عبدنا)، وظهر في الحاشية حرفا (الدال والياء) من كلمة (عندي). والله أعلم.\n(^٩) في نسختي (ل)، (هـ): (وكان).\n(^١٠) تقدم تخريجه، انظر الحديث السابق.","vol":"18","page":360},{"text":"١٠٤٧٨ - حدثنا محمد بن عزيز، قال: حدثنا سلامة، قال: حدثني عقيل، عن ابن شهاب (^١)، عن عبيد الله بن عبد الله، عن ابن عباس. وذكر الحديث (^٢).\nسمعت العمري البصري بصنعاء، يقول: سمعت ابن عائشة، يقول في حديث موسى ﵇ في اللطمة، قال: معنى فقأ عينه، قال: دحض حُجَّته (^٣).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٦).\n(^٣) قال ابن حجر: وزعم بعضهم أن معنى قوله: \"فقأ عينه\" أي: أبطل حجته، وهو =\n⦗٣٦٣⦘ = مردود بقوله في نفس الحديث: \"فرد الله عينه\"، بقوله: \"لطمه\" و\"وصكه\"، وغير ذلك من قرائن السياق. اهـ. الفتح (٦/ ٤٤٢، ٤٤٣).","vol":"18","page":362},{"text":"١٠٤٧٩ - حدثنا محمد بن عبيد الله بن المنادي، قال: حدثنا يونس ابن محمد، قال: حدثنا معتمر بن سليمان (^١)، عن أبيه، عن رَقَبَة (^٢)، عن أبي إسحاق الهمداني، عن سعيد بن جبير، قال: قيل لابن عباس: إن نوفا (^٣) يزعم أن موسى الذي ذهب يلتمس العلم، ليس بموسى بني إسرائيل، قال: أسمعته يا سعيد؟ قلت: نعم، قال: كذب نوف، حدثنا أبي بن كعب، قال: سمعت رسول الله ﷺ يقول: \"بينما موسى في قومه يذكرهم بأيام الله، -وأيام الله: نعماؤه وبلاؤه- إذ قال: ما أعلم في الأرض رجلا هو خير مني، أو أعلم مني، قال: فأوحى الله تعالى\n⦗٣٦٤⦘ إليه (^٤): أني أعلم بالخير من هو، أو عند من هو، إن في الأرض رجلا هو أعلم منك، قال: يا رب، فدلني عليه، قال: فقيل له: تزود حوتا مالحا، فإنه حيث تفقد الحوت، [قال] (^٥): فانطلق هو وفتاه حتى انتهيا إلى الصخرة، فغمي (^٦) عليه، فانطلق وترك فتاه، فاضطرب الحوت في الماء، فجعل لا يلتئم عليه، وصار مثل الكوة، فقال فتاه: الآن يجيء نبيُّ الله فأخبره، قال: فنسي، فلما تجاوزا، قال لفتاه: آتنا غداءنا، لقد لقينا من سفرنا هذ انصبا، قال: ولم يصبهم نصب حتى تجاوزا، قال: فتذكر، فقال: أرأيت إذ أوينا إلى الصخرة، فإني نسيت الحوت، إلى قوله: في البحر عجبا؛ قال: ذلك ما كنا نبغي (^٧)، فارتدا على آثارها قصصا، فأراه مكان الحوت، قال: هاهنا وصف لي، قال: فذهب يلتمس، فإذا هو بالخضر مسجى ثوبا، مستلقيا على القفا، أو على حلاوة القفا، فقال: السلام عليك (^٨)، فكشف الثوب\n⦗٣٦٥⦘ عن وجهه، قال: وعليكم السلام، من أنت؟ قال: أنا موسى. قال: من موسى؟ قال: موسى بني إسرائيل. قال: يا أخي، ما جاء بك؟ قال: جئت لتعلمني مما علمت رشدا، قال: إنك لن تستطيع معي صبرا، وكيف تصبر على ما لم تحط به خبرا، شيئا أمرت به (^٩) إذا رأيته لم تصبر، قال: ستجدني إن شاء الله صابرا ولا أعصي لك أمرا، قال: فإن اتبعتني، فلا تسألني عن شيء حتى أحدث لك منه ذكرا، فانطلقا حتى إذا ركبا في السفينة خرقها، قال: انتحى (^١٠) عليها، قال له موسى: أخرقتها لتغرق أهلها، لقد جئت شيئا إمرا، قال: ألم أقل إنك لن تستطيع معي صبرا، قالا: لا تؤاخذني بما نسيت ولا ترهقني من أمري عسرا، فانطلقا حتى إذا لقيا غلمانا يلعبون، قال: فانطلق إلى أحدهم بادي الرأي فقتله، فذعر عندها موسى ذعرة منكرة، قال: أقتلت نفسا\n⦗٣٦٦⦘ زكية بغير نفس، لقد جئت شيئًا نكرا، قال رسول الله ﷺ عند هذا المكان: رحمة الله علينا وعلى موسى، لولا أنه عجل لرأى العجب، ولكنه أخذته من صاحبه ذمامة، قال: إن سألتك عن شيء بعدها، فلا تصاحبني قد بلغت من لدني عذرا، ولو صبر رأى العجب -كان إذا ذكر أحدا من الأنبياء بدأ بنفسه: رحمة الله علينا وعلى أخي، رحمة الله علينا- فانطلقا حتى إذا أتيا أهل قرية (^١١) لئاما، فطافا في المجالس فاستطعما [أهلها] (^١٢)، فأبوا أن يضيفوهما فوجدا فيها جدارا يريد أن ينقض، فأقامه، قال: لو شئت لاتخذت عليه أجرا، قال: هذا فراق بيني وبينك، فأخذ بثوبه، قال: سأنبئك بتأويل ما لم تستطع عليه صبرا، أما السفينة فكانت لمساكين يعملون في البحر فأردت أن أعيبها؛ وكان وراءهم ملك (^١٣) يأخذ كل سفينة غصبا، فإذا جاء الذي\n⦗٣٦٧⦘ يَسْخَرُها (^١٤)، وجدها منخرقة، فتجاوزها، فأصلحوها بخشبة، فعملوا بها، وأما الغلام (^١٥) فطبع يوم طبع كافرا، وكان أبواه (^١٦) قد عطفا عليه، فلو أنه أدرك، لرهقهما (^١٧) طُغيانا وكفرا، فأردنا أن يبدلهما ربهما خيرا منه زكاة،\n⦗٣٦٨⦘ وأقرب رحما، وأما الجدار فكان لغلامين يتيمين في المدينة، وكان تحته كنز لهما، وكان أبوهما صالحا، فأراد ربك أن يبلغا أشدهما، ويستخرجا كنزهما (^١٨).\n_________\n(^١) معتمر بن سليمان هو موضع الالتقاء.\n(^٢) رقبة هو بفتح الراء، والقاف، والباء المعجمة بواحدة، مفتوحتان، مخففتان أيضا. وهو رقبة بن مصقلة، ويقال: ابن مسقلة العبدي، أبو عبد الله الكوفي، تهذيب الكمال (٩/ ١٩ / ترجمة ١٩١٣)، انظر: الإكمال (٤/ ٨٧)، والتوضيح (٤/ ٢١٩).\n(^٣) نوف هو بفتح النون، وسكون الواو، بعدها فاء. انظر: الإكمال (١/ ٥٦٩)، والفتح (٨/ ٤١٢). وهو نوف بن فضالة، الحميري، البكالي، تابعي من أهل دمشق، فاضل، عالم، لا سيما بالإسرائيليات، وهو ابن امرأة كعب الأحبار.\nانظر: تهذيب الكمال (٣٠/ ٦٥، ٦٦/ ترجمة ٦٤٩٨)، وفتح الباري (١/ ٢١٩).\n(^٤) كلمة (إليه) ساقطة من نسخة (ل).\n(^٥) من نسخة (ل) وصحيح مسلم.\n(^٦) في نسختي (ل)، (هـ)، وصحيح مسلم مهملة العين، قال النووي: وقع في بعض الأصول بفتح العين المهملة وكسر الميم، وفي بعضها بضم العين وتشديد الميم، وفي بعضها بالغين المعجمة. اهـ. شرح النووي (١٥/ ١٣٩).\n(^٧) في نسخة (ل): (نبغ).\n(^٨) في نسخة (ل) زيادة: (إني سؤل). هكذا ظهرت لي، وهذه الزيادة لم أجدها في =\n⦗٣٦٥⦘ = الصحيحين. ويمكن أن تقرأ: (يا رسول)، والله أعلم.\n(^٩) في نسختي (ل)، (هـ)، زيادة، ولفظها: (أن تعلم)، وعليها ضبة، وفي صحيح مسلم: (أن أفعله)، وهو صواب. والله أعلم.\n(^١٠) كلمة (انتحى) ضبب عليها في الأصل، وفي الحاشية: (صوابه: أنحى). و(انتحى) و(أنحى) كلاهما صحيح، ومعناه: اعتمد على السفينة وقصد خرقها. يقال: نحا وأنحى، وانتحى.\nانظر: غريب الحديث للحربي (١/ ٤١٠)، والفائق (٣/ ٣١٢)، والنهاية (٥/ ٣٠)، وشرح النووي (١٥/ ١٤٠).\n(^١١) اختلف في هذه القرية، فقيل: هي أنطاكية، وقيل: الأبلة، وقيل: أذربيجان، وقيل: برقة، وقيل: ناصرة، وقيل: جزيرة الأندلس.\nقال الحافظ ابن حجر: وهذا الاختلاف قريب من الاختلاف في المراد بمجمع البحرين، وشدة المباينة في ذلك، تقتضي أن لا يوثق بشيء من ذلك. اهـ.\nالفتح (٨/ ٤٢٠).\n(^١٢) هذه الزيادة أثبتها من صحيح مسلم، لأن السياق يقتضيها.\n(^١٣) في صحيح البخاري: (يزعمون أنه: هدد بن بدد) قال الحافظ: قائل ذلك هو: ابن جريج، وعزاه ابن خالويه -في كتاب (ليس) - إلى مجاهد. و(هدد) -في الروايات- =\n⦗٣٦٧⦘ = بضم الهاء، وحكى ابن الأثير: فتحها، والدال مفتوحة اتفاقا، ووقع عند ابن مردويه بالميم، بدل الهاء. وأبوه (بدد) بفتح الموحدة. اهـ. الفتح (٨/ ٤٢٠).\n(^١٤) شكلتها من صحيح مسلم، وفي نسخة (ل) كأنها: (يتسخرها).\nوفي لسان العرب: سخره: كلفه ما لا يريد، وقهره، وكل مقهور مدبر لا يملك لنفسه ما يخلصه من القهر، فذلك مسخر …، وسخرت السفينة: أصاعت وجرت وطاب لها السير. (٣/ ١٩٦٣ /مادة سخر).\n(^١٥) في صحيح البخاري: (الغلام المقتول اسمه -يزعمون-: جيسور).\nقال ابن حجر: (قائل ذلك هو: ابن جريج). ثم ذكر اختلاف الروايات في ضبطه، ففي بعضها: بفتح المهملة أوله، ثم تحتانية ساكنة، ثم مهملة مضمومة. وفي بعضها: بحيم أوله، وفي بعضها: بنون بدل التحتانية، وفي بعضها: بنون بدل الراء، … الخ. ثم قال: وفي (تفسير الضحاك بن مزاحم): اسمه: حشرد. ووقع في تفسير الكلبي: اسم الغلام: شمعون. اهـ. الفتح (٨/ ٤٢٠).\n(^١٦) قال ابن حجر: وفي (المبتدأ) لوهب بن منبه: كان اسم أبيه: (ملامس)، واسم أمه: (رحما). وقيل: اسم أبيه: (كاردي)، واسم أمه: (سهوى). الفتح (٨/ ٤٢١).\n(^١٧) يقال: رهقه -بالكسر- يرهقه رهقا: أي غشيه. وأرهقه: أي: أغشاه إياه. وأرهقني فلان إثما حتى رهقته: أي: حملني إثما حتى حملته له. النهاية (٢/ ٢٨٣)، وانظر: مقاييس اللغة (٢/ ٤٥١)، والمجموع المغيث (١/ ٨٣٠).\n(^١٨) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٦)، وهذا الطريق عند مسلم برقم (١٧١) و(١٧٢).","vol":"18","page":363},{"text":"١٠٤٨٠ - حدثنا إدريس بن بكر، حدثنا عبد الله بن الزبير الحميدي، حدثنا سفيان (^١)، حدثنا عمرو -قال مرة: حدثني عمرو- قال: أخبرني سعيد بن جبير، قال: قلت لابن عباس: إن نوفا البكالي (^٢) يزعم أن موسى صاحب الخضر، ليس بموسى صاحب بني إسرائيل، إنما هو موسى آخر (^٣)، فقال ابن عباس: كذب عدو الله، حدثنا أبي بن كعب أنه سمع رسول الله ﷺ يقول: \"إن موسى قام خطيبا في بني إسرائيل،\n⦗٣٦٩⦘ فسئل: أي الناس أعلم؟ فقال (^٤): أنا؛ فعتب الله عليه إذ (^٥) لم يرد العلم إليه، فأوحى الله ﷿: إن لي عبدا بمجمع البحرين (^٦)، هو أعلم منك\". وذكر الحديث بطوله (^٧).\n_________\n(^١) ابن عيينة -كما في الحديث التالي، وصحيح مسلم- هو موضع الالتقاء.\n(^٢) البكالي -بفتح الموحدة وكسرها، وتخفيف الكاف، ووهم من شددها، وفي آخرها لام، نسبة إلى بني بكال، بطن من حمير.\nانظر: الأنساب (١/ ٣٨٢) -ولم يذكر فتح الموحدة- وفتح الباري (١/ ٢١٩) و(٨/ ٤١٢).\n(^٣) هو علم على شخص معين، قالوا: إنه موسى بن ميشا -بكسر الميم، وبالشين المعجمة- الفتح (١/ ٢١٩).\n(^٤) في نسخة (ل): (قال).\n(^٥) في الأصل ونسخة (هـ): (إذا)، والتصويب من نسخة (ل)، وصحيح مسلم.\n(^٦) اختلف في مكان مجمع البحرين، اختلافا شديدا، فقيل: هو بكر فارس والروم، وقيل غير ذلك، وقد ذكر الحافظ ستة أقوال، ثم قال: (وهذا اختلاف شديد)، وقال في موضع آخر: (وشدة المبانية في ذلك تقتضي بأنه لا يوثق بشيء من ذلك). اهـ.\nالفتح (٨/ ٤١٠، ٤٢٠).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٦)، وهذا الطريق عند مسلم برقم (١٧٠).","vol":"18","page":368},{"text":"١٠٤٨١ - حدثنا الصغاني، حدثنا نُعيم بن حماد، حدثنا سفيان ابن عُيينة (^١)، عن عمرو بن دينار، عن سعيد بن جبير، قال: قلت لابن عباس. وذكر الحديث (^٢).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٧٦)، وهذا الطريق عند مسلم برقم (١٧٠).","vol":"18","page":369},{"text":"<span data-type='title' id=toc-1343>ومنهم عيسى صلى الله عليه، وعلى جميع رسله</span>","vol":"18","page":370},{"text":"١٠٤٨٢ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، أن أبا سلمة بن عبد الرحمن أخبره، أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"أنا أولى الناس بابن مريم؛ الأنبياء أولاد علَّات (^٢)، وليس بيني وبينه نبي\" (^٣).\nقال: وكان أبو هريرة يقول: قال رسول الله ﷺ: \"مثلي ومثل الأنبياء، كمثل قصر أحسن بنيانه، و(^٤) ترك منه موضع لبنة، فطاف به النظار، يتعجبون من حسن بنيانه، إلا موضع تلك اللبنة لا يعيبون\n⦗٣٧١⦘ غيرها، فكنت أنا سددت موضع تلك اللبنة، فتم بي البناء، وختم بي الرسل\" (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) عَلَّات -بفتح المهملة وتشديد اللام-: الضرائر، وأصله: أن من تزوج امرأة، ثم تزوج أخرى، كأنه عَلَّ منها، والعلل: الشرب بعد الشرب.\nومعنى الحديث: أصل إيمانهم واحد، وشرائعهم مختلفة.\nانظر: النهاية (٣/ ٢٩١)، وشرح النووي (١٥/ ١١٩)، والفتح (٦/ ٤٨٩).\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب فضائل عيسى ﵇ (٤/ ١٨٣٧/ حديث رقم ١٤٣).\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب قول الله تعالى: \"واذكر في الكتاب مريم\" (٦/ ٤٧٧ / حديث رقم ٣٤٤٢)، وطرفه في: (٣٤٤٣).\n(^٤) حرف الواو ساقط من نسخة (ل).\n(^٥) هذا الجزء من حديث أبي هريرة، تقدم تخريجه، وانظر الحديث رقم (١٠١٠٧)، لكن من وجه آخر عن أبي هريرة.\nفوائد الاستخراج: زيادة حديث: \"مثلي ومثل الأنبياء .. \" في رواية أبي سلمة عن أبي هريرة؛ فلم يخرجه مسلم من طريقه.","vol":"18","page":370},{"text":"١٠٤٨٣ - حدثنا محمد بن إسماعيل بن سالم المكي أبو جعفر، حدثنا أبو داوود الحفري عمر بن سعد (^١)، عن سفيان الثوري، عن أبي الزناد، عن عبد الرحمن الأعرج، عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله ﷺ: \"الأنبياء أولاد عَلَّات، وليس بيني وبين عيسى نبي\" (^٢).\n_________\n(^١) أبو داوود الحفري عمر بن سعد، هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث السابق، وهذا الطريق عند مسلم برقم (١٤٤).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه الثوري.","vol":"18","page":371},{"text":"١٠٤٨٤ - حدثنا أحمد بن يوسف السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكر أحاديث، منها: وقال رسول الله ﷺ: \"أنا أولى الناس بعيسى بن مريم، في الأولى والآخرة\"؛ قالوا: كيف (^٢) يا رسول الله؟ قال: \"الأنبياء إخوة من\n⦗٣٧٢⦘ عَلَّات، و(^٣) أمهاتهم شتى، ودينهم واحد، وليس بيننا نبي\" (^٤).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) في نسخة (ل): (كيف).\n(^٣) حرف الواو ساقط من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٨٢)، وهذا الطريق عند مسلم برقم (١٤٥).","vol":"18","page":371},{"text":"١٠٤٨٥ - حدثنا أبو عبيد الله الوراق، وأحمد بن عصام الأصبهاني، قالا: حدثنا أبو عامر العقدي، قال: حدثنا المغيرة بن عبد الرحمن، عن أبي الزناد، عن الأعرج، عن أبي هريرة (^١)، عن النبي ﷺ قال: \"كل ابن (^٢) آدم يطعن الشيطان بأصبعه\" -وقال أحمد (^٣): \"بأصبعيه- في (^٤) جنبه حين يولد، إلا عيسى بن مريم، ذهب يطعن فطعن الحجاب\" (^٥) (^٦).\n_________\n(^١) أبو هريرة ﵁ هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ)، (بني).\n(^٣) وتابعه على روايته أبو اليمان، عن شعيب، عن أبي الزناد، به. في صحيح البخاري برقم (٣٢٨٦).\n(^٤) حرف (في) تكرر في الأصل ونسخة (هـ)، فوقع بعد كلمة (بأصبعه)، ثم بعد كلمة (بأصبعيه)، فحذفته من الموضع الأول، ليستقيم السياق كما في نسخة (ل).\n(^٥) المراد بالحجاب -هنا-: المشيمة. قاله الطيبي. وقال الكرماني: الحجاب: الجلدة التي فيها الجنين، أو الثوب الملفوف على الطفل. اهـ.\nونقل ابن حجر قول الطيبي وزاد عليه: (التي فيها الولد). ثم في موضع آخر نقل كلام الكرماني.\nانظر: شرح المشكاة (١١/ ٣٦٢١)، وشرح الكرماني (١٣/ ٢٠٤)، والفتح (٦/ ٣٤٢، ٤٧٠).\n(^٦) أخرجه مسلم في صحيحه -كتاب الفضائل، باب فضائل عيسى ﵇ =\n⦗٣٧٣⦘ = (٤/ ١٨٣٨/ حديث رقم ١٤٦).\nوأخرجه البخاري في صحيحه-كتاب بدء الخلق، باب صفة إبليس وجنوده- (٦/ ٣٣٧ / حديث رقم ٣٢٨٦) من طريق أبي الزناد، به. وطرفاه في: (٣٤٣١، ٤٥٤٨).\nفوائد الاستخراج:\n- بيان الأداة التي يطعن بها الشيطان.\n- بيان الموضع الذي يطعن فيه الشيطان، من ابن آدم.\n- بيان أن الشيطان حاول أن يطعن عيسى ﵇ لكنه أخطأه.\nتنبيه: هذه الأمور التي ذكرتها في فوائد الاستخراج، ثابتة في صحيح البخاري أيضا.","vol":"18","page":372},{"text":"١٠٤٨٦ - حدثنا أبو إسماعيل الترمذي، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة (^٢)، قال: قال النبي ﷺ: \"ما من مولود إلا يطعن الشيطان في نغض كتفه (^٣)، إلا عيسى وأمه؛ فإن الملائكة حفت بهما\". فاقرؤا إن شئتم: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ (^٤) (^٥).\n_________\n(^١) هو ابن عيينة؛ حيث إن الراوي عنه هنا هو الحميدي، وهذا الحديث رواه الحميدي في مسنده (٢/ ٤٥٠/ حديث رقم ١٠٤٢) عن سفيان، به.\n(^٢) أبو هريرة ﵁ هو موضع الالتقاء.\n(^٣) تقدم بيان (نغض كتفه)، انظر الحديث رقم (١٠٠٩١).\n(^٤) سورة آل عمران، آية (٣٦).\n(^٥) تقدم تخريجه، انظر الحديث السابق.\n⦗٣٧٤⦘ = تنبيه: قوله: (فاقرؤا ....) هو من قول أبي هريرة، كما بينته رواية سعيد ابن المسيب عنه، في الصحيحين، وستأتي عقب هذا الحديث.\nتنبيه: قوله: (فاقرؤا إن شئتم …) هو مدرج من قول أبي هريرة، كما بينه الزهري، في روايته عن سعيد بن المسيب، عن أبي هريرة، في الصحيحين، وستأتي عقب هذا الحديث. وانظر: كتاب: الفصل للوصل المدرج في النقل (١/ ٢١٦ - ٢١٨ /حديث رقم ١١).","vol":"18","page":373},{"text":"١٠٤٨٧ - أخبرنا أبو الجماهر، وأبو أمية، قالا: حدثنا أبو اليمان (^١)، قال: أخبرنا شعيب، عن الزهريّ، عن سعيد بن المسيب، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"ما من بني آدم من (^٢) مولود، إلا مسَّه الشيطان حين يولد، فيستهل (^٣) صارخا من مس الشيطان، غير مريم وابنها\". ثم يقول أبو هريرة: اقرءوا إن شئتم: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ (^٤).\n_________\n(^١) أبو اليمان -الحكم بن نافع- هو موضع الالتقاء.\n(^٢) حرف (من) ساقط من نسخة (ل).\n(^٣) أصل الإهلال: رفع الصوت، كل رافع صوته فهو مهل. غريب الحديث لأبي عبيد (١/ ٢٨٥).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٨٥)، وهذا الطريق عند مسلم برقم (١٤٦ / الطريق الثاني).\nفوائد الاستخراج: ذكر تمام من رواية أبي اليمان، ومسلم ساق إسنادها =\n⦗٣٧٥⦘ = وبعض متنها، ثم أحال بباقيها على رواية معمر، عن الزهري.","vol":"18","page":374},{"text":"١٠٤٨٨ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، قال: أخبرني عمرو بن الحارث، أن أبا يونس حدثه، عن أبي هريرة، عن رسول الله ﷺ أنه قال (^٢): \"كل ابن آدم مسّه الشيطان يوم ولدته أمه، إلا مريم وابنها\" (^٣).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) كلمة (أنه قال) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٨٥)، وهذا الطريق عند مسلم برقم (١٤٧).","vol":"18","page":375},{"text":"١٠٤٨٩ - حدثنا محمد بن يحيى، قال: حدثنا أصبغ، وعثمان ابن صالح، عن ابن وهب (^١)، عن عمرو، بإسناده، مثله (^٢).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هذا الحديث ساقط في نسخة (ل)، وقد تقدم تخريجه، انظر الحديث رقم (١٠٤٨٥)، وهذا الطريق عند مسلم برقم (١٤٧).","vol":"18","page":375},{"text":"١٠٤٩٠ - حدثنا محمد بن يحيى، قال: حدثنا قتيبة [بن سعيد] (^١)، حدثنا عبد العزيز، عن العلاء، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"كل إنسان تلده أمه يَلْكُزُه (^٢) الشيطان في حِضنيه (^٣)، إلا\n⦗٣٧٦⦘ مريم وابنها\" (^٤).\n_________\n(^١) قتيبة بن سعيد هو موضع الالتقاء. وما بين المعقوفتين من نسخة (ل).\n(^٢) اللكز هو الدفع بجمع الكف في الصدر، وهو نحو: اللكم، واللدم، واللقز كذلك.\nالمجموع المغيث (٣/ ١٤٣).\n(^٣) قال النووي: هكذا هو في جميع النسخ: (حضنيه) بحاء مهملة مكسورة، ثم ضاد =\n⦗٣٧٦⦘ = معجمة، ثم نون، ثم ياء، تثنية (حضن)، وهو: الجنب، وقيل: الخاصرة. اهـ. شرح النووي (١٦/ ٤٢٦).\n(^٤) أخرجه مسلم في صحيحه -كتاب القدر، باب معنى (كل مولود يولد على الفطرة) - (٤/ ٢٠٤٨، ٢٠٤٩/ حديث رقم ٢٥) مع حديث: \"كل إنسان تلده أمه على الفطرة … \". وانظر: الحديث المتقدم برقم (١٠٤٨٥).","vol":"18","page":375},{"text":"١٠٤٩١ - حدثنا السُّلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همَّام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكرَ أحاديث، منها: وقال رسول الله ﷺ: \"رأى عيسى بن مريم ﵇ رجلا (^٢) يسرق، فقال له عيسى: سرقت؟ فقال: كلا، والذي لا إله إلا هو، فقال عيسى: آمنت بالله ﷿، وكذبت نفسي\" (^٣).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) لم أقف على من عينه.\n(^٣) أخرجه مسلم في صحيحه -كتاب الفضائل، باب فضائل عيسى ﵇ (٤/ ١٨٣٨/ حديث رقم ١٤٩).\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب قول الله تعالى: \"واذكر في الكتاب مريم\" (٦/ ٤٧٨/ حديث رقم ٣٤٤٤).","vol":"18","page":376},{"text":"<span data-type='title' id=toc-1344>ومن مناقب أبي بكر الصديق ﵁ </span>(^١)\n_________\n(^١) سماه في نسخة (هـ): (عبد الله بن عثمان، أمير المؤمنين)، لكن وضع على هذه الجملة: (لا- إلى).","vol":"18","page":377},{"text":"١٠٤٩٢ - حدثنا محمد بن عبد الملك الواسطي، وعيسى بن أحمد العسقلاني، قالا: حدثنا يزيد بن هارون (^١)، قال: أخبرنا إبراهيم بن سعد، عن صالح بن كيسان، عن الزهريّ، عن عروة، عن عائشة، قالت: دخل عليّ رسول الله ﷺ في اليوم الذي بُدئ فيه، فقلت: وارأساه، فقال: \"وددت أن ذلك كان وأنا حي، فهيأتك ودفنتك\"، قالت: فقلت: -غيري- كأني بك في ذلك اليوم عَروسًا ببعض نسائك، فقال: \"وأنا وارأساه، ادعي لي أَباك وأَخاك (^٢)؛ حتى أكتب لأبي بكر كتابًا، فإني أخاف أن يقول قائل ويتمنى أَنِّي، ولا (^٣)،\n⦗٣٧٨⦘ ويأبى الله والمؤمنون إلا أبا بكر\" (^٤).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء.\n(^٢) هو عبد الله بن أبي بكر. تنبيه المعلم بمبهمات صحيح مسلم (٤٠٦/ حديث رقم ٩٩١).\n(^٣) قوله: \"أنى ولا\" هكذا رحمه في الأصل، ومثلها نسخة (هـ) غير أن فيها تشويشًا في الخط. وفي نسخة (ل): (أنا) بشدة فوق حرف النون. والرسم في الأصل يحتمل أنه بالياء، ويحتمل أن يكون بالألف المقصورة.\nقال النووي: (هكذا هو في بعض النسخ المعتمدة: \"أنا ولا\")، بتخفيف \"أنا =\n⦗٣٧٨⦘ = ولا\"، أي: أنا أحق، وليس كما يقول، بل يأبى الله والمؤمنون إلا أبا بكر. وفي بعضها: \"أنا أولى\"، أي: أنا أحق بالخلافة، قال القاضي: هذه الرواية أجودها. ورواه بعضهم: \"أنا ولي\" -بتخفيف النون، وكسر اللام- أي: أنا أحق والخلافة لي. وعن بعضهم: أنا ولاه\" أي أنا الذي ولاه النبي ﷺ. وبعضهم: \"أنى ولاه\" -بتشديد النون- أي: كيف ولاه!). اهـ. شرح النووي (١٥/ ١٥١).\n(^٤) أخرجه مسلم في صحيحه كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق ﵁ (٤/ ١٨٥٧/ حديث رقم ١١).\nوأخرجه البخاري في صحيحه -كتاب المرضى، باب ما رخص للمريض أن يقول: إني وجع .. .. (١٠/ ١٢٣/ حديث رقم ٥٦٦٦) من طريق يحيى بن سعيد، عن القاسم بن محمد، عن عائشة.\nبلفظ: \" … أن يقول القائلون، أو يتمنى المتمنون … \"، وطرفه في (٧٢١٧).","vol":"18","page":377},{"text":"١٠٤٩٣ - حدثنا أحمد بن سعيد الدارمي، قال: حدثنا حبان ابن هلال (^١)، حدثنا همام، حدثنا ثابت، حدثنا أنس بن مالك، أن أبا بكر حدثه، قال: نظرت إلى أقدام المشركين على رؤوسنا ونحن في الغار، فقلت: يا رسول الله، لو أن أحدهم نظر إلى قدميه لأبصرنا تحت قدميه، فقال: يا أبا بكر، ما ظنك باثنين الله ﷿ ثالثهما\" (^٢).\n_________\n(^١) حبان بن هلال هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر =\n⦗٣٧٩⦘ = الصديق ﵁ (٤/ ١٨٥٤ / حديث رقم ١).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب (ثاني اثنين إذ كرها في الغار …) - (٨/ ٣٢٥/ حديث رقم ٤٦٦٣)، وطرفاه في: (٣٦٥٣، ٣٩٢٢).","vol":"18","page":378},{"text":"١٠٤٩٤ - حدثنا إبراهيم بن مرزوق البصري، حدثنا حَبان ابن هلال (^١)، وعفان، قالا: حدثنا همام، قال: حدثنا ثابت، قال: حدثنا أنس ابن مالك، أن أبا بكر الصديق قال: نظرت إلى أقدام المشركين.\nو(^٢) قال أحدهما: قدميه ونحن في الغار. فذكرَ مثله (^٣).\n_________\n(^١) حبان بن هلال هو موضع الالتقاء.\n(^٢) حرف الواو ساقط من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٣).\nفوائد الاستخراج: زاد أبو عوانة راويا آخر عن همام، وهو عفان، وهو عفان بن مسلم.","vol":"18","page":379},{"text":"١٠٤٩٥ - حدثنا علي بن سهل البزاز، وعمار بن رجاء، قالا: حدثنا عفان، قال: حدثنا همام (^١)، أخبرنا ثابت، عن أنس بن مالك، أن أبا بكر الصديق حدثه، قال: قلت للنبي ﷺ ونحن في الغار: يا رسول الله، لو حدثه أن أحدهم ينظر إلى قدميه، لأبصرنا تحت قدميه، فقال: \"يا أبا بكر، ما ظنك باثنين، الله ثالثهما\" (^٢).\n_________\n(^١) همام -ابن يحيى بن دينار- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٣).","vol":"18","page":379},{"text":"١٠٤٩٦ - حدثنا أبو أسامة عبد الله بن أسامة الكلبي، أخبرنا أبو سلمة التبوذكي، حدثنا همام (^١)، حدثنا ثابت، عن أنس، مثله (^٢).\n_________\n(^١) همام -ابن يحيى بن دينار- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٣).","vol":"18","page":380},{"text":"١٠٤٩٧ - ز- حدثنا إبراهيم بن مسعود، حدثنا ابن نُمير، حدثنا الأعمش، عن شقيق، عن مسروق، عن عائشة، قالت: قال أبو بكر: انظروا كل شيء زاد في مالي منذ دخلت في هذا الأمر، فردوه إلى الخليفة من بعدي، فإني قد كنت أستصلحه بجهدي، إلا الودك (^١)، فإني قد أصبت منه نحوًا مما كنت أصيب من التجارة. قالت: فلما مات نظرنا فما وجدنا إلا ناضحا، كان يسقى بستانا له، وغلاما نوبيا كان يحمل صبيا له، قالت: فأرسلت به إلى عمر، قالت: فأخبرني جرير أن عمر بكى، وقال: رحم الله أبا بكر، لقد أتعب من بعده إتعابا شديدا (^٢).\n_________\n(^١) الودك -بفتح الواو والدال-: الدَّسَمُ، وقيل: دسم اللحم ودهنه الذي يستخرج منه.\nانظر: النهاية (٥/ ١٦٩)، ولسان العرب (١/ ٤٨٠٦)، القاموس (٤/ ٥٩١).\n(^٢) إسناد المصنف صحيح، وعنعنة الأعمش هنا محتملة لأنها عن شقيق بن سلمة، وهو ممن أكثر عنه الأعمش، وقد رواه ابن سعد عن وكيع بن الجراح، وعبد الله بن نمير، كليهما عن الأعمش، به. انظر: الطبقات الكبرى (٣/ ١٩٢).","vol":"18","page":380},{"text":"١٠٤٩٨ - حدثنا عمرو بن عثمان العثماني قاضي مكة، حدثنا مطرف بن عبد الله، قال: حدثنا مالك بن أنس (^١)، عن أبي النضر (^٢)، عن عبيد بن حنين، عن أبي سعيد الخدري، أن رسول الله ﷺ جلس على المنبر، فقال: \"إن عبدا خيره الله ﷿ أن يؤتيه من زهرة الدنيا، وبين ما عنده\"، فاختار ما عنده، قال: فبكى أبو بكر، وقال: فديناك بآبائنا وأمهاتنا، قال: فتعجبنا له، فقال الناس: انظروا إلى هذا الشيخ، يخبرنا رسول الله ﷺ عن عبد خيره الله بين أن يؤتيه من زهرة الدنيا، وبين ما عنده، وهو يقول: فديناك بآبائنا وأمهاتنا، قال: فكان رسول الله ﷺ هو المخير، وكان أبو بكر هو أعلمنا به، وقال رسول الله ﷺ: \"إن أمن الناس علي في ماله وصحبته أبو بكر، ولو كنت متخذا خليلا لاتخذت أبا بكر، ولكن أخوة الإسلام؛ لا يبقين (^٣) خوخة في المسجد إلا خوخة أبي بكر\" (^٤).\n_________\n(^١) مالك بن أنس هو موضع الالتقاء.\n(^٢) اسمه: سالم، كما في الحديث رقم (١٠٥٠١).\n(^٣) هكذا منقوطة في نسخة (هـ) وصحيح البخاري. وأما الأصل ونسخة (ل) فليس فيها نقط للحرف الأول. وأما صحيح مسلم فمنقوط بالمثناة من فوق مضمومة: (لا تبقين).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر =\n⦗٣٨٢⦘ = الصديق، ﵁ (٤/ ١٨٥٤، ١٨٥٥/ حديث رقم ٢).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب هجرة النبي ﷺ وأصحابه إلى المدينة- (٧/ ٢٢٧ / حديث رقم ٣٩٠٤)، وطرفاه في: (٤٦٦، ٣٦٥٤).\nفوائد الاستخراج:\n- تقييد المهمل، وهو أبو سعيد، بأنه: الخدري، ﵁.\n- زيادة ذكر تعجب الصحابة ﵃ من بكاء أبي بكر. وهي في صحيح البخاري.","vol":"18","page":381},{"text":"١٠٤٩٩ - حدثنا أبو حميد العوهي، ومحمد بن زياد العجلي (^١)، قالا: حدثنا ابن أبي أويس، ح.\nو(^٢) حدثنا علي بن عبد العزيز، قال: حدثنا القعنبي، كلاهما (^٣) عن مالك، بإسناده، مثله (^٤).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) حرف الواو ساقط من نسخة (ل).\n(^٣) في الأصل ونسخة (هـ): (كلهم)، والتصويب من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٨).","vol":"18","page":382},{"text":"١٠٥٠٠ - حدثنا حمدان بن علي الوراق، وأبو أمية، وأحمد بن علي الخزاز (^١) [¬*]،\n⦗٣٨٣⦘ قالوا (^٢): حدثنا سُريج بن النُّعمان، حدثنا فليح (^٣)، عن أبي النضر، عن عبيد بن حنين، عن أبي سعيد الخدري، أن رسول الله ﷺ خطب الناس، فقال: \"إن الله ﷿، خير عبدا بين الدُّنيا وبين ما عنده، فاختار العبد ما عند الله\" (^٤). وذكر الحديث، بمثله: \"ولا يبقين في المسجد باب إلا سد إلا باب أبي بكر (^٥) \".\n_________\n(^١) الخزاز هو بفتح الخاء المعجمة، وتشديد الزاي الأولى، بعدها ألف، ثم زاي، نسبة إلى عمل الخز وبيعه. انظر الإكمال: (٢/ ١٨٣)، والأنساب (٢/ ٣٥٦)، واللباب (١/ ٤٣٩)، وتوضيح المشتبه (٢/ ٣٤٥)، وتبصير المنتبه (١/ ٣٣١). =\n⦗٣٨٣⦘ = وهو أحمد بن علي بن الفضيل، الخزاز، البغدادي، أبو جعفر، المقري [¬*].\n(^٢) في نسخة (ص): (قال) وكذا كان في الأصل، لكنه صوب في الحاشية.\n(^٣) فليح هو موضع الالتقاء، وهو بضم أوله، وفتح اللام، تليها مثناة تحت ساكنة، ثم حاء مهملة، وتوضيح المشتبه (٧/ ١١٨).\nوهو فليح بن سليمان بن أبي المغيرة، الخزاعي، ويقال: الأسلمي، مولى آل زيد بن الخطاب. ويقال: (فليح) لقب، واسمه: عبد الملك. تهذيب الكمال (٢٣/ ٣١٧ - ٣٢٢ / ترجمة ٤٧٧٥).\n(^٤) في نسخة (ل): \"فاختار ذلك العبد ما عنده\".\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٨)، وهذا الطريق عند مسلم برقم (٢ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية فليح، ومسلم ساق إسنادها، وذكر طرفها، ثم أحال بها على رواية مالك بن أنس.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (الخّرَّاز)، وتراجع المواضع التالية التي وردت على الصواب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وكذا المواضع التي وردت على الخطأ: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو أبو بكر أحمد بن علي الخراز، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).","vol":"18","page":382},{"text":"١٠٥٠١ - حدثنا إبراهيم بن مرزوق، وعمار بن رجاء، قالا: حدثنا أبو عامر العقدي، حدثنا فليح بن سليمان (^١)، قال: حدثني سالم\n⦗٣٨٤⦘ أبو النضر.\nقال (^٢) إبراهيم بن مرزوق: عن عبيد بن حُنين، وقال عمار: عن بُسر بن سعيد، عن أبي سعيد الخدري، قال: خطب رسول الله ﷺ فقال: \"إن الله خير عبدا بين الدنيا وبين ما عنده، فاختار ذلك العبد ما عند الله\"؛ فبكى أبو بكر، فعجبنا لبكائه، أن يخبر رسول الله ﷺ عن عبد خير فكان رسول الله ﷺ هو المخير، وكان أبو بكر أعلمنا به، فقال رسول الله ﷺ: \"إن أمن الناس علينا في صحبته وماله، أبو بكر، ولو كنت متخذا خليلا من الناس غير ربي، لاتخذت أبا بكر، ولكن أخوة الإسلام ومودته، لا يبقين (^٣) في المسجد باب إلا سد، إلا باب أبي بكر\" (^٤).\n_________\n(^١) فليح بن سليمان هو موضع الالتقاء.\n(^٢) في نسخة (ص): (قال: حدثنا)، وهو خطأ.\n(^٣) هكذا مشكولة في الأصل، ونسخة (هـ)، وأما نسخة (ل) فليس فيها شكل. قال ابن حجر: \"لا يبقين\" بفتح أوله، وبنون التأكيد، وقد رواه بعضهم بضم أوله. الفتح (٧/ ١٤).\nوأما مسلم فلم يسق متن الحديث الذي فيه ذكر الباب، بل ساقه بذكر الخوخة، وقد تقدم الكلام على تلك الرواية، انظر الحديث رقم (١٠٤٩٨).\n(^٤) تقدم تخريجه، وفوائد الاستخراج انظر الحديث رقم (١٠٤٩٨)، وهذا الطريق عند مسلم برقم (٢/ الطريق الثاني). عن أبي النضر، عن عبيد بن حنين، وبسر بن سعيد، عن أبي سعيد الخدري.","vol":"18","page":383},{"text":"١٠٥٠٢ - حدثنا أبو الأزهر، حدثنا يونس بن محمد، حدثنا فليح ابن سليمان (^١)، عن سالم أبي النضر، عن عبيد بن حنين، وبسر بن سعيد، عن أبي سعيد الخدري، قال: خطب رسول الله ﷺ بمثل حديث أبي عامر سواء، إلا أن فيه: \"لا تبك يا أبا بكر\". ولم يذكر: \"غير ربي (^٢) \" (^٣).\n_________\n(^١) فليح بن سليمان هو موضع الالتقاء.\n(^٢) في نسخة (ل): (غير ذا)، ولعله سبق قلم.\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٤٩٨)، وهذا الطريق عند مسلم برقم (٢ /الطريق الثاني).","vol":"18","page":385},{"text":"١٠٥٠٣ - حدثنا علي بن حرب [الطائي] (^١)، وعباس الدوري، والصغاني، قالوا: حدثنا سعيد بن منصور (^٢)، حدثنا فليح بن سليمان، عن سالم أبي النضر، عن عُبيد بن حنين، وبسر بن سعيد، أن أبا سعيد الخدري حدثهما عن النبي ﷺ، بمثله (^٣): أن رسول الله ﷺ خطب يومًا، فذكرَ: \"أن رجلا خيره الله بين الدنيا وبين ما عنده\"، قال: فبكى أبو بكر، فعجبنا لبكائه أن خبَّر رسول الله ﷺ أن عبدًا خيّر، وكان المخيّر رسول الله ﷺ، وكان أبو بكر أعلمنا به، فقال: \"لا تبك يا\n⦗٣٨٦⦘ أبا بكر، إن أمنَّ الناس في صحبته وماله أبو بكر، ولو كنت متخذا خليلا لاتخذته، ولكن أخوة الإسلام، ومودته، لا يبقَين (^٤) في المسجد باب إلا سُدَّ، إلا باب أبي بكر\" (^٥).\n_________\n(^١) من نسخة (ل).\n(^٢) سعيد بن منصور هو موضع الالتقاء.\n(^٣) بعد كلمة (بمثله) في نسخة (ل) زاد كلمة، صورتها: (ولعله).\n(^٤) في نسخة (ل) صورتها: (لا تبقان)، وفي نسخة (هـ) خرجة فوق كلمة (لا تبقين) وفي الحاشية ظهر بعض كلمة، تدل على أن الذي في الحاشية هو مثل ما في نسخة (ل)، لكن التصوير لم يشمل الحاشية، فلذا لم تظهر الكلمة كاملة.\n(^٥) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٤٩٨)، وهذا الطريق عند مسلم برقم (٢ / الطريق الثاني).","vol":"18","page":385},{"text":"١٠٥٠٤ - حدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا شعبة (^١)، عن إسماعيل بن رجاء، عن عبد الله بن أبي الهُذيل، عن أبي الأحوص، عن عبد الله، قال: قال رسول الله ﷺ: \"لو كنت متخذا خليلا، لاتخذت أبا بكر خليلا، ولكن أخي وصاحبي، وإن صاحبكم خليل الله\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق، ﵁ (٤/ ١٨٥٥/ حديث رقم ٣).","vol":"18","page":386},{"text":"١٠٥٠٥ - حدثنا محمد بن إسماعيل الصائغ، قال: حدثنا عفان، ح.\nوحدثنا الصغاني، حدثنا أبو النضر، قالا: حدثنا شعبة (^١)، عن\n⦗٣٨٧⦘ إسماعيل بن رجاء الزبيدي، عن عبد الله بن أبي الهُذيل، عن أبي الأحوص، عن عبد الله، عن النبي ﷺ، قال: \"لو كنت متخذا خليلا لاتخذت أبا بكر خليلًا، ولكن أخي وصاحبي، وقد اتخذ الله صاحبكم خليلا\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤).","vol":"18","page":386},{"text":"١٠٥٠٦ - حدثنا أحمد بن علي الخزاز [¬*]، حدثنا الحكم بن أسلم (^١)، حدثنا شعبة (^٢)، بإسناده، بلفظ حديث عفان، وأبي النضر، عن شُعبة، بمثله (^٣).\n_________\n(^١) لم أقف على ترجمته، وقد ذكره الخطيب في شيوخ أحمد بن علي الخزاز. تاريخ بغداد (٤/ ٣٠٣).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (الخّرَّاز)، وتراجع المواضع التالية التي وردت على الصواب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وكذا المواضع التي وردت على الخطأ: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو أبو بكر أحمد بن علي الخراز، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).","vol":"18","page":387},{"text":"١٠٥٠٧ - حدثنا الصغاني، حدثنا أبو خيثمة زهير (^١)، ح.\nوحدثنا أبو أمية، حدثنا زكريا بن عدي قالا: حدثنا جرير (^٢)، عن مغيرة، عن واصل بن حيان، عن عبد الله بن أبي الهُذيل، عن أبي الأحوص، عن عبد الله، عن النبي ﷺ قال: \"لو كنتُ متخذا من أهل الأرض خليلا، لاتخذت أبا بكر خليلا، ولكن صاحبكم خليل الله\" (^٣).\n⦗٣٨٨⦘ لم يذكر زكريا: \"ولكن صاحبكم\".\n_________\n(^١) أبو خيثمة زهير -بن معاوية- هو موضع الالتقاء.\n(^٢) جرير -ابن عبد الحميد- هو موضع الالتقاء، في الطريق الثاني.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٦).","vol":"18","page":387},{"text":"١٠٥٠٨ - حدثنا يونس بن حبيب، حدثنا أبو داوود، ح.\nوحدثنا أبو حميد المصيصي، حدثنا حجاج بن محمد، قالا: حدثنا شعبة (^١)، قال: أخبرني أبو إسحاق، قال: سمعت أبا الأحوص، عن عبد الله، عن النبي ﷺ قال: \"لو كُنت من أمتي متخذا (^٢) خليلا، لاتخذت أبا بكر خليلا\" (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل) وصحيح مسلم تقدمت كلمة (متخذا) على كلمة (من أمتي).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٤).","vol":"18","page":388},{"text":"١٠٥٠٩ - حدثنا أبو قلابة، حدثنا بشر بن عمر، حدثنا شعبة (^١)، باسناده، مثله (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٦).","vol":"18","page":388},{"text":"١٠٥١٠ - حدثنا أبو داوود الحراني، حدثنا محاضر، قال: حدثنا الأعمش (^١)، عن عبد الله بن مرة، عن أبي الأحوص، قال: قال عبد الله: قال رسول الله ﷺ: \"أبرأ إلى كل خليل من خلته، ولو كنت متخذا خليلا، لاتخذت أبا بكر خليلا، وإن صاحبكم خليل الله\" (^٢).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٧).","vol":"18","page":388},{"text":"١٠٥١١ - حدثنا أحمد بن عصام الأصبهاني، حدثنا أبو أحمد الزبيري، حدثنا سفيان (^١)، عن الأعمش، عن عبد الله بن مرة، عن أبي الأحوص، عن عبد الله، أن النبي ﷺ قال: \"إني أبرأ إلى كل ذي خل من خلته، ولو كنت متخذا خليلا، لاتخذت ابن أبي قحافة خليلا، فإن (^٢) صاحبكم خليل الله\" (^٣).\n_________\n(^١) هو الثوري -كما في الحديث التالي- وهو موضع الالتقاء.\n(^٢) في نسخة (ل): وإن.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٧).\nفوائد الاستخراج: ذكر متن رواية سفيان الثوري، ومسلم ساق إسنادها فقط.","vol":"18","page":389},{"text":"١٠٥١٢ - حدثنا أبو العباس الغزي، حدثنا قبيصة، ح.\nوحدثنا أبو أمية، حدثنا عبيد الله بن موسى، ح.\nوحدثنا السلمي، حدثنا عبد الرزاق، قالوا: حدثنا سفيان الثوري (^١)، عن الأعمش، عن عبد الله بن مرة، عن أبي الأحوص، عن عبد الله، عن النبي ﷺ قال: \"إني أبرأ إلى كل ذي خليل من خله (^٢)، ولو كنت متخذًا خليلا؛ لاتخذت ابن أبي قحافة خليلا، كان صاحبكم خليل الله\" (^٣).\n⦗٣٩٠⦘[وهذا] (^٤) لفظ عبد الرزاق وقبيصة.\n_________\n(^١) سفيان الثوري هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسخة (هـ) وصحيح مسلم، وفي نسخة (ل): خلته.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٧).\n⦗٣٩٠⦘ = فوائد الاستخراج:\n- تقييد المهمل، وهو سفيان، بأنه الثوري. وذكر متن روايته، كما سبق التنبيه عليه في الحديث السابق.\n(^٤) من نسخة (ل).","vol":"18","page":389},{"text":"١٠٥١٣ - حدثنا أبو أمية، حدثنا معاوية، حدثنا زائدة، عن الأعمش (^١)، بإسناده، مثله (^٢) (^٣).\n_________\n(^١) الأعمش هو موضع الالتقاء.\n(^٢) في نسخة (ل): نحوه.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٠٤)، وهذا الطريق عند مسلم برقم (٧).","vol":"18","page":390},{"text":"١٠٥١٤ - حدثنا يزيد بن سنان البصري، وأبو داوود سليمان ابن سيف [الحراني] (^١)، قالا: حدثنا يحيى بن حماد، قال: أخبرنا عبد العزيز ابن المختار، عن خالد الحذاء (^٢)، عن أبي عثمان النهدي، قال: حدثني عمرو ابن العاص، قال: استعملني رسول الله ﷺ على جيش ذات السلاسل، فأتيته فقلت: يا نبي الله، أي الناس أحب إليك؟ قال: \"عائشة\". قلت: من الرجال؟ قال: \"أبوها إذا\"، قلت: ثم من؟ قال:\n⦗٣٩١⦘ \"ثم عمر\"، حتى عدد رجالا (^٣) (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) خالد الحذاء هو موضع الالتقاء.\n(^٣) ذكر الحافظ ابن حجر: أنه يمكن أن يفسر بعض الرجال، الذين أبهموا في حديث عمرو بن العاص، بأبي عبيدة، المذكور في حديث عبد الله بن شقيق، قال: قلت لعائشة: أي أصحاب النبي ﷺ كان أحب إليه؟ قالت: أبو بكر. قلت: ثم من؟ قالت: عمر. قلت: ثم من؟ قالت: أبو عبيدة بن الجراح. قلت: ثم من؟ فسكتت. أخرجه الترمذي (٥/ ٥٦٦، ٥٦٧ / حديث رقم ٣٦٥٧)، وصححه. انظر الفتح (٧/ ٢٧).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق، ﵁ (٤/ ١٨٥٦/ حديث رقم ٨).\nوأخرجه البخاري في صحيحه -كتاب فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \"لو كنت متخذا خليلا\" (٧/ ١٨/ حديث رقم ٣٦٦٢)، وطرفه في: (٤٣٥٨).\nفوائد الاستخراج: تقييد المهمل، وهو خالد، بأنه الحذاء. وأبو عثمان، بأنه النهدي.","vol":"18","page":390},{"text":"١٠٥١٥ - حدثنا محمد بن عقيل، حدثنا حفص، قال: حدثني إبراهيم، عن خالد الحذاء (^١)، عن أبي عثمان، عن عمرو بن العاص، أنه حدثه أن رسول الله ﷺ[ح] (^٢).\nوحدثنا عباس الدوري، قال: حدثنا معلى بن منصور (^٣)، ح.\n⦗٣٩٢⦘ وحدثنا الصغاني، قال: حدثنا وهب بن بقية، قالا: حدثنا خالد الواسطي (^٤)، جميعا عن خالد الحذاء، عن أبي عثمان [النهدي] (^٥)، قال: حدثني عمرو بن العاص، أن رسول الله ﷺ بعثه على جيش ذات السلاسل، فأتيته فقلت: أي الناس أحب إليك؟ قال: \"عائشة\". قلت: من الرجال؟ قال: \"أبوها\". قال: ثم من؟ قال: \"ثم عمر\". قال: فعدد رجالا (^٦).\n_________\n(^١) خالد الحذاء هو موضع الالتقاء، في هذا الطريق.\n(^٢) من نسخة (ل).\n(^٣) الرازي، أبو يعلى، نزيل بغداد، ت (٢١١) هـ.\n(^٤) خالد الواسطي هو موضع الالتقاء، في هذا الطريق.\n(^٥) من نسخة (ل)، وهنا سبق قلم ناسخها، فأعاد بعض السند، ثم وضع عليه إشارة (لا -إلى).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥١٤).\nفوائد الاستخراج:\n- تقييد المهمل، وهو خالد، بأنه الحذاء.\n- ذكر نسبة خالد الواسطي، ومسلم ذكر اسمه واسم أبيه: خالد بن عبد الله.","vol":"18","page":391},{"text":"١٠٥١٦ - حدثنا عباس الدوري، حدثنا قراد، حدثنا الأشجعي (^١)،\n⦗٣٩٣⦘ عن إسماعيل، عن قيس بن أبي حازم (^٢)، عن عمرو بن العاص (^٣)، أنه أتى على رسول الله ﷺ فقال: أي الناس أحب إليك؟ قال: \"عائشة\". قال: لست أسألك عن النساء، قال: \"أبوها\"، أو قال: \"أبو بكر\" (^٤).\n_________\n(^١) نسبة إلى قبيلة مشهورة، هي: أشجع. الأنساب (١/ ١٦٥)، واللباب (١/ ٦٤).\nوهو عبيد الله بن عبيد الرحمن -وقيل: ابن عبد الرحمن- الأشجعي، أبو عبد الرحمن، الكوفي، ت (١٨٢) هـ.\nوثقه ابن معين، والعجليّ، والنسائي، والذهبي، وابن حجر.\nانظر: الثقات للعجلي (٣١٨/ ترجمة ١٠٦٣)، وتأريخ الدارمي (٦١ /ترجمة ٩٣)، والجرح والتعديل (٥/ ٣٢٣، ١٣٢٤ ترجمة ١٣٩)، وتأريخ بغداد-١٠/ ٣١١، ٣١٢/ ترجمة ٥٤٥٩)، والسير (٨/ ٥١٤ - ٥١٧ /ترجمة ١٣٦)، وتقريب التهذيب =\n⦗٣٩٣⦘ = (٦٤٢ /ترجمة ٤٣٤٧).\n(^٢) البجلي، أبو عبد الله، الكوفي، مخضرم، وقيل: له رؤية، ت (٩٠) هـ أو قبلها.\n(^٣) عمرو بن العاص، هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥١٤).","vol":"18","page":392},{"text":"١٠٥١٧ - حدثنا أبو داوود الحراني، وإسماعيل بن إسحاق [أبو إسحاق] (^١) -المعروف بأترنجة- بمصر، قالا: حدثنا جعفر بن عون (^٢)، أخبرنا أبو عميس (^٣)، عن ابن أبي مليكة، قال: سمعت عائشة وسئلت: من كان رسول الله ﷺ مستخلفا لو استخلف؟ فقالت: أبو بكر. فقيل لها: [ثم] (^٤): من بعد أبي بكر؟ قالت: عمر. ثم قيل لها: من بعد عمر؟ قالت: أبو عبيدة بن الجراح. ثم انتهت إلى هذا (^٥)؟\n⦗٣٩٤⦘ وقال أبو داوود: ثم قيل لها، وقال: ثم انتهيت إلى ذا.\n_________\n(^١) من نسخة (ل).\n(^٢) جعفر بن عون هو موضع الالتقاء.\n(^٣) هو عتبة بن عبد الله بن مسعود، الهذلي. تهذيب الكمال (١٩/ ٣٠٩، ٣١٠ / ترجمة ٣٧٧٦).\n(^٤) من نسخة (ل) وصحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر =\n⦗٣٩٤⦘ = الصديق، ﵁ (٤/ ١٨٥٦/ حديث رقم ٩).","vol":"18","page":393},{"text":"١٠٥١٨ - حدثنا أبو أمية، حدثنا زكريا بن عدي، ومنصور ابن سلمة، قالا: حدثنا إبراهيم بن سعد (^١)، عن أبيه، عن محمد بن جُبير ابن مطعم، عن أبيه، قال: أتت امرأة (^٢) النبي ﷺ فكلمته في شيء، فأمرها أن ترجع إليه، فقالت: يا رسول الله، إن (^٣) جئت فلم أجدك؟ -قال: تعني الموت- قال: \"فأت أبا بكر\" (^٤).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) قال ابن حجر: لم أقف على اسمها. الفتح (٧/ ٢٤).\n(^٣) في نسخة (ل): (انى) ولعله سبق قلم من الناسخ.\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق، ﵁ (٤/ ١٨٥٦، ١٨٥٧/ حديث رقم ١٠).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة -باب قول النبي ﷺ: \"لو كنت متخذا خليلا\"- (٧/ ١٧/ حديث رقم ٣٦٥٩) أو صرفاه في: (٧٢٢٠ - ٧٣٦٠).","vol":"18","page":394},{"text":"١٠٥١٩ - حدثنا يعقوب بن إسحاق بن زياد القلوسي -بصري-، حدثنا يعقوب بن محمد، حدثنا إبراهيم بن سعد (^١)، بإسناده مثلي (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث السابق.","vol":"18","page":394},{"text":"١٠٥٢٠ - حدثنا الصغاني، حدثنا يحيى بن معين، حدثنا مروان ابن معاوية (^١)، حدثنا يزيد بن كيسان، عن أبي حازم (^٢)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"من أصبح منكم اليوم صائما؟ \" قال أبو بكر: أنا. قال: \"من أطعم [منكم] (^٣) اليوم مسكينا\"؟ قال أبو بكر: أنا. قال: \"فمن عاد مريضا\"؟ قال أبو بكر: أنا. قال: \"فمن شهد منكم جنازة\"؟ قال أبو بكر: أنا (^٤). فقال رسول الله ﷺ: \"ما اجتمعن قط في رجل هذه الخصال، إلا دخل الجنة\" (^٥).\n_________\n(^١) مروان بن معاوية هو موضع الالتقاء.\n(^٢) هو الأشجعي -كما في صحيح مسلم- وهو مولى عزة الأشجعية. تهذيب الكمال (١١/ ٢٥٩، ٢٦٠ / ترجمة ٢٤٤٠).\n(^٣) من نسخة (ل) وصحيح مسلم.\n(^٤) في نسخة (هـ) زيادة: (يا رسول الله)، وعليها إشارة (لا- إلى).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من مناقب أبي بكر الصديق، ﵁ (٤/ ١٨٥٧ / حديث رقم ١٢).","vol":"18","page":395},{"text":"١٠٥٢١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرنا يونس بن يزيد، عن ابن شهاب، قال: حدثني سعيد ابن المسيب، وأبو سلمة بن عبد الرحمن، أنهما سمعا أبا هريرة يقول: قال\n⦗٣٩٦⦘ رسول الله ﷺ: \"بينا رجل (^٢) يسوق بقرة قد حمل عليها، التفتت إليه البقرة، فقالت: إني لم أخلق لهذا؛ ولكني إنما خلقت للحرث\"؛ فقال الناس: سبحان الله -تعجبا، وفزعوا-: بقرة تتكلم، فقال رسول الله ﷺ: \"فإني أؤمن به، وأبو بكر، وعمر\".\n[و] (^٣) قال أبو هريرة: قال رسول الله ﷺ: \"بينا راع (^٤) في غنمه، عدا عليه الذئب، فأخذ منه شاة، فطلبه الراعي حتى استنقذها منه؛ فالتفت إليه الذئب فقال: من لهما يوم السبع (^٥)، يوم ليس\n⦗٣٩٧⦘ راعي (^٦) لها غيري\"؛ فقال (^٧) الناس: سبحان الله!، فقال رسول الله ﷺ: \"فإني أؤمن به وأبو بكر، وعمر بن الخطاب\" (^٨).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) قال ابن حجر: لم أقف على اسمه. الفتح (٦/ ٥١٨).\n(^٣) من نسخة (ل).\n(^٤) قال ابن حجر: لم أقف على اسم هذا الراعي. الفتح (٧/ ٢٧).\n(^٥) اختلف في ضبط هذه الكلمة، وفي معناها كذلك، قال النووي: روي (السبع) بضم الباء، وإسكانها، قال القاضي: الرواية بالضم، وقال بعض أهل اللغة: هي ساكنة. اهـ.\nوقال ابن العربي: هو بالإسكان، والضم تصحيف.\nوقال ابن الجوزي: هو بالسكون، والمحدثون يروونه بالضم.\nوأما المعنى فقيل: إذا أخذها السبع، لم تقدر على خلاصها منه، فلا يرعاها حينئذ غيري، أي أنك تهرب منه، وأكون أنا قريبا منه، أرعى ما يفضل لي منها.\nوقيل: معناه: من لها يوم يطرقها السبع -أي الأسد- فتفر أنت منه، فيأخذ منها حاجته، وأتخلف أنا لا راعي لها حينئذ غيري. =\n⦗٣٩٧⦘ = وقيل: إنما يكون ذلك عند الاشتغال بالفتن، فتصير الغنم هملا فتنهبها السباع، فيصير الذئب كالراعي لها؛ لانفراده بها.\nوهذه الأقوال على أن المراد بالسبع الحيوان المعروف.\nوقيل: السبع -بالضم أيضا- اسم يوم عيد كان لهم في الجاهلية، يشتغلون فيه باللهو واللعب، فيغفل الراعي عن غنمه، فيتمكن الذئب من غنمه.\nوقيل: السبع -بسكون الباء- أي يوم الفزع، فبعضهم حمله على الفزع يوم القيامة، لما ورد في بعض طرقه، عن محمد بن عمرو بن علقمة، عن أبي سلمة، عن أبي هريرة: \"يوم القيامة\".\nوبعضهم حمله على فزع الراعي من السبع.\nوقيل: السبع: الإهمال، أي: من لها يوم الإهمال.\nوقيل: غير ذلك.\nانظر: المجموع المغيث (٢/ ٥٤، ٥٥)، والنهاية (٢/ ٣٣٦)، وشرح النووي (١٥/ ١٥٣)، وفتح الباري (٧/ ٢٧، ٢٨).\n(^٦) هكذا في الأصل ونسختي (ل)، (ص)، وفي صحيح مسلم: (راع).\n(^٧) في نسخة (ل): قال.\n(^٨) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق ﵁، (٤/ ١٨٥٧، ١٨٥٨/ حديث رقم ١٣).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب =\n⦗٣٩٨⦘ = عمر بن الخطاب أبي حفص القرشي العدوي، ﵁، (٧/ ٤٢/ حديث رقم ٣٦٩٠)، وأطرافه في: (٢٣٢٤، ٣٤٧١، ٣٦٦٣).","vol":"18","page":395},{"text":"١٠٥٢٢ - حدثنا عبيد الله بن سعيد بن كثير بن عُفير (^١)، قال: حدثنا أبي (^٢)، قال: حدثنا الليث، ح.\nوحدثني حبشي بن عمرو بن الربيع بن طارق الهلالي، قال: حدثنا أبي، قال: حدثني الليث (^٣)، عن عقيل، عن ابن شهاب، عن سعيد ابن المسيب، وأبي سلمة بن عبد الرحمن، أنهما سمعا أبا هريرة يقول: قال رسول الله ﷺ: \"بينما راع في غنمه، عدا عليه الذئب فاخذ منها شاة، فطلبه الراعي حتى استنقذها منه؛ فالتفت إليه الذئب فقال: من لها يوم السبع، يوم ليس لها راعي غيري\"؟ فقال الناس: سبحان الله، فقال رسول الله ﷺ: \"فإني أؤمن بذلك، أنا، وأبو بكر، وعمر\". ثم (^٤) قال الليث: وما ثم أبو بكر ولا عمر في المجلس (^٥).\n⦗٣٩٩⦘ ولم يذكر ابن عفير قول الليث. ولم يذكر الليث بن سعد قصة البقرة.\n_________\n(^١) المصري، أبو القاسم، ت (٢٧٣) هـ.\n(^٢) سعيد بن كثير بن عفير، المصري، وقد ينسب إلى جده، ت (٢٢٦) هـ.\n(^٣) الليث هو موضع الالتقاء، في الطريق.\n(^٤) حرف (ثم) ليس في نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث السابق، وهذا الطريق عند مسلم برقم (١٣/ الطريق الثاني).\n⦗٣٩٩⦘ = فوائد الاستخراج: ذكر متن رواية الليث، ومسلم ساق إسنادها، ونبه على أن الليث لم يذكر قصة البقرة.","vol":"18","page":398},{"text":"١٠٥٢٣ - حدثنا ابن عفير أيضا، قال: حدثنا أبي، قال: حدثنا الليث، قال: حدثني جعفر بن ربيعة، عن الأعرج، عن أبي هريرة (^١)، أن النبي ﷺ قال: \"آمنت بهذا، وأبو بكر، وعمر\". وما ثم أبو بكر، ولا عمر (^٢).\n_________\n(^١) أبو هريرة هو موضع الالتقاء، وقد أخرج الشيخان هذا الحديث من طريق الأعرج، لكن عن أبي سلمة، عن أبي هريرة.\nوجعفر بن ربيعة، الراوي هنا عن الأعرج، ثقة، وقد تابعه أبو الزناد في رواية عنه، كما في الحديث رقم (١٠٥٢٧)، فلعل الأعرج سمعه من أبي سلمة، ثم سمعه من أبي هريرة مباشرة، والله أعلم.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١).","vol":"18","page":399},{"text":"١٠٥٢٤ - حدثنا أبو الحسن [بن] (^١) البنا (^٢)، حدثنا أحمد ابن عبد الله بن عروة (^٣)، حدثنا عبد الملك بن الصباح (^٤)، عن معمر، عن\n⦗٤٠٠⦘ الزهريّ (^٥)، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ: \"بينما راع\".\nفذكر مثله (^٦).\n_________\n(^١) من نسخة (ل) في هذا الموضع، وهي ثابتة من الأصل ونسختي (ل)، (هـ)، في الحديث الآتي برقم (١٠٧٨٤).\n(^٢) لم أقف على ترجمته.\n(^٣) لم أقف على ترجمته. إلا أن المزي حماه في الرواة عن عبد الملك بن الصباح، وزاد: الصنعاني. تهذيب الكمال (١٨/ ٣٢١/ ترجمة ٣٥٣٤).\n(^٤) المسمعي، أبو محمد، الصنعاني، ثم البصري، ت (٢٠٠) هـ، ويقال: قبلها. =\n⦗٤٠٠⦘ = قال ابن معين: ثقة صدوق.\nوقال أبو حاتم، والذهبي، وابن حجر: صدوق.\nانظر: سؤالات ابن الجنيد (٣٧٩/ ترجمة ٤٣٤)، والجرح والتعديل (٥/ ٣٥٤ /ترجمة ١٦٧٤)، والكاشف (٢/ ١٨٥/ ترجمة ٣٥٠٤)، وتقريب التهذيب (٦٢٣ /ترجمة ٤٢١٤).\n(^٥) الزهريّ هو موضع الالتقاء.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١).","vol":"18","page":399},{"text":"١٠٥٢٥ - حدثنا ابن عُفير أيضا، حدثنا أبي، حدثنا الليث، قال: حدثني جعفر بن ربيعة، عن الأعرج (^١)، عن أبي هريرة، أن النبي ﷺ قال: \"آمنت به، أنا، وأبو بكر، وعمر\". وما ثم أبو بكر، ولا عمر (^٢).\n_________\n(^١) الأعرج -عبد الرحمن بن هرمز- هو موضع الالتقاء.\n(^٢) هذا الحديث هو مكرر الحديث السابق برقم (١٠٥٢٣) سندا ومتنا، وقد تقدم تخريجه، انظر الحديث رقم (١٠٥٢١).","vol":"18","page":400},{"text":"١٠٥٢٦ - حدثنا أحمد بن شيبان الرملي (^١)، وعبد السلام بن أبي فروة\n⦗٤٠١⦘ النصيبي (^٢)، قالا: حدثنا سفيان بن عيينة (^٣)، عن أبي الزناد، عن الأعرج، عن أبي سلمة، عن أبي هريرة، قال: صلى بنا رسول الله ﷺ، ثم أقبل علينا (^٤) بوجهه، فقال: \"بينما رجل يسوق بقرة، فركبها فضربها، فقالت: إنا لم نخلق لهذا؛ إنما خلقنا للحرث\"؛ فقال الناس: سبحان الله بقرة تتكلم!، فقال النبي ﷺ: \"فإني أؤمن بهذا، أنا، وأبو بكر، وعمر\" -وما هما ثم- قال: \"وبينا رجل في غنمه، إذ عدا عليه الذئب، فأخذ شاة منها؛ فطلبه فأدركه، فاستنقذها منه؛ فقال: هذا استنفذتها مني (^٥)، فمن\n⦗٤٠٢⦘ لها يوم السبع، يوم لا راعي لها غيري\"، فقال الناس: سبحان الله ذئب يتكلم. قال (^٦) النبي ﷺ: \"فإني أؤمن بذلك (^٧)، وأبو بكر، وعمر\". وما هما ثم (^٨). لفظ ابن شيبان (^٩).\n_________\n(^١) الرملي -بفتح الراء، وسكون الميم، وفي آخرها اللام- نسبة إلى بلدة من بلاد فلسطين، وهي قصبتها، يقال لها: الرملة. الأنساب (٣/ ٩١).\nوهو أحمد بن شيبان بن الوليد بن حيان، الرملي، أبو عبد المؤمن.\n(^٢) النصيبي -بفتح النون، وكسر الصاد المهملة، وسكون المثناة التحتية، ثم الباء الموحدة- نسبة إلى (نصيبين)، وهي بلدة عند (آمد) و(ميافارقين)، من ناحية ديار بكر.\nالأنساب (٥/ ٤٩٦).\n(^٣) سفيان بن عيينة هو موضع الالتقاء.\n(^٤) في نسخة (ل): إلينا.\n(^٥) قوله: \"هذا استنقذتها مني\" هو في صحيح البخاري، من طريق سفيان بن عيينة أيضا، برقم (٣٤٧١). قال ابن مالك: يجوز في \"هذا\" من قوله: \"هذا استنقذتها\" ثلاثة أوجه: أحدها: أن يكون منادى محذوفا منه حرف النداء، وهو مما منعه البصريون، وأجازه الكوفيون، وإجازته أصح لثبوتها في الكلام الفصيح.\nثانيها: أن يكون \"هذا\" في موضع نصب على الظرفية، مشارا به إلى اليوم، والأصل: هذا اليوم استنقذتها مني.\nثالثها: أن يكون \"هذا\" في موضع نصب على المصدرية، والأصل: هذا =\n⦗٤٠٢⦘ = الاستنقاذ استنقذتها مني.\nانظر: شواهد التوضيح والتصحيح لمشكلات الجامع الصحيح (ص ٢١١، ٢١٢).\n(^٦) في نسخة (ل): (فقال).\n(^٧) في نسخة (ل): \"فأنا أؤمن بها\".\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم (١٣/ الطريق الثالث).\nفوائد الاستخراج: ذكر متن رواية سفيان بن عيينة، ومسلم ساق إسنادها، وأحال بها على رواية يونس عن الزهريّ.\n(^٩) قوله: (لفظ ابن شيبان) ساقط في نسخة (ل)، هو وستة أحاديث بعده.","vol":"18","page":400},{"text":"١٠٥٢٧ - حدثنا محمد بن حيويه، قال: حدثنا الرمادي، قال: حدثنا سفيان، عن أبي الزناد، ح.\nوحدثنا ابنُ الجُنيد، قال: حدثنا الحميدي، قال: حدثنا سفيان (^١)، قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة (^٢)، عن\n⦗٤٠٣⦘ النبي ﷺ قال: \"بينما رجلٌ يسوق بقرة\". فذكر الحديث (^٣).\n_________\n(^١) هو ابن عيينة، في الطريقين؛ فالرمادي والحميدي من تلاميذه.\n(^٢) أبو هريرة هو موضع الالتقاء، وانظر التعليق على الحديث رقم (١٠٥٢٣).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١).","vol":"18","page":402},{"text":"١٠٥٢٨ - وحدثنا ابن حيويه قال: حدثنا الرمادي، حدثنا سفيان (^١)، عن مسعر، عن سعد بن إبراهيم، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ، الحديث (^٢).\n_________\n(^١) ابن عيينة -كما تقدم برقم (١٠٥٢٦)، وكما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم (١٣/ الطريق الرابع).","vol":"18","page":403},{"text":"١٠٥٢٩ - حدثنا محمد بن إشكاب، ومحمد بن ثواب بن سعيد ابن الخضر الهباري القرشي أبو عبد الله، وأبو البختري، قالوا: حدثنا أبو داوود الحفري (^١)، قال: حدثنا سفيان الثوري، عن أبي الزناد، عن الأعرج، عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله ﷺ: \"بينما رجل يسوق بقرة، فأراد أن يركبها فالتفتت إليه فقالت: إنا لم نخلق لهذا؛ إنما خلقنا للحرث\"؛ فقال من حوله: سبحان الله! فقال النبي ﷺ: \"آمنت به، أنا، وأبو بكر، وعمر\" -وما هما ثم- \"بينما رجل في غنم له إذ جاء الذئب فأخذ شاة، فتبعه الراعي؛ فلفظها، ثم قال: كيف لك بيوم السبع، حيث لا يكون لها راع غيري\". قال من حوله:\n⦗٤٠٤⦘ سبحان الله! قال: \"آمنت به، أنا وأبو بكر، وعمر\". وما هما ثم (^٢). هذا لفظ ابن إشكاب.\n_________\n(^١) أبو داوود الحفري هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم (١٣/ الطريق الثالث).\nفوائد الاستخراج:\n- تقييد المهمل، وهو سفيان، بأنه الثوري، لكن مسلما قرنه بابن عيينة فعرف أنه الثوري.\n- ذكر من رواية الثوري، ومسلم ساق إسنادها، وأحال بها على رواية يونس عن الزهري.","vol":"18","page":403},{"text":"١٠٥٣٠ - حدثنا ابن أبي رجاء، حدثنا وكيع، حدثنا سفيان (^١)، عن أبي الزناد، عن الأعرج، عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله ﷺ: \"بينا رجل راكب بقرة إذ رفعت رأسها إلى راكبها؛ فقالت: إنا لم نخلق لهذا، إنما خلقنا للحرث\"، فقال النبي ﷺ: \"آمن بها أبو بكر وعمر\". وليسا في المجلس (^٢).\n_________\n(^١) سفيان -لعله الثوري- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم (١٣/ الطريق الثالث).","vol":"18","page":404},{"text":"١٠٥٣١ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داوود، حدثنا شعبة (^١)، عن سعد بن إبراهيم، عن أبي سلمة، عن\n⦗٤٠٥⦘ أبي هريرة، قال: قال رسول الله ﷺ: \"بينما رجل راكب بقرة، إذ قالت: إني لم أخلق لهذا؛ إنما خلقت للحرث، فآمنت به، أنا، وأبو بكر، وعمر\". قال أبو سلمة: وما هما ثم في القوم يومئذ، ثم قال رسول الله ﷺ: \"بينما رجل يرعى غنما له، إذ جاء الذئب، فأخذ منه شاة، فانتزعها منه؛ فقال: كيف تصنع بها يوم السبع، يوم لا راعي لها غيري، فآمنت به، أنا، وأبو بكر، وعمر\" قال أبو سلمة: وما هما يومئذ في القوم (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم. (١٣/ الطريق الرابع).\nفوائد الاستخراج: ذكر من رواية شعبة، ومسلم ساق إسنادها دون المتن.","vol":"18","page":404},{"text":"١٠٥٣٢ - حدثنا حمدان بن الجُنيد الدقاق، حدثنا الحُميدي، حدثنا سفيان (^١)، حدثنا مسعر، عن سعد بن إبراهيم، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ، بمثله -يعني -صلى لنا رسول الله ﷺ، ثم أقبل علينا بوجهه، فقال: \"بينا رجل يسوق بقرة، إذ أعيا، فركبها فضربها؛ فقالت: إنا لم نخلق لهذا؛ إنما خلقنا لحراثة الأرض\"؛ فقال الناس: سبحان الله؛ بقرة تتكلم! فقال النبي ﷺ: \"فإني أؤمن به، أنا، وأبو بكر، وعمر\" -وما هما ثم- قال: \"وبينا رجل في غنم له، إذ عدا\n⦗٤٠٦⦘ الذئب على شاة منها؛ فأدركها صاحبها فاستنقذها؛ فقال الذئب: فمن لها يوم السبع، يوم لا راعي لها غيري\"؛ فقال الناس: سبحان الله؛ ذئب يتكلم! فقال النبي ﷺ: \"فأنا أؤمن بها، وأبو بكر، عمر\"، وما هما ثم (^٢).\n_________\n(^١) ابن عيينة -كما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٢١)، وهذا الطريق عند مسلم برقم (١٣/ الطريق الرابع).\nفوائد الاستخراج: ذكر متن رواية سفيان بن عيينة عن مسعر، ومسلم ساق إسنادها دون المتن.","vol":"18","page":405},{"text":"١٠٥٣٣ - حدثنا الحسن بن عفان، وأبو البختري، قالا: حدثنا أبو أسامة، قال: حدثني عثمان بن غياث (^١)، حدثنا أبو عثمان النهدي، عن أبي موسى الأشعري، قال: كنت مع النبي ﷺ في حائط (^٢) من حيطان المدينة، فاستفتح رجل (^٣)، فقال النبي ﷺ: \"افتح له، وبشره\n⦗٤٠٧⦘ بالجنة\"، ففتحت فإذا أبو بكر، ثم جاء رجل آخر فاستفتح؛ فقال النبي ﷺ: \"افتح له، وبشره بالجنة\"، ففتحت له فإذا عمر، فأخبرته بما قال النبي ﷺ، فحمد الله، ثم استفتح رجل؛ فقال النبي ﷺ: \"افتح له، وبشره بالجنة على بلوى تصيبه\"، ففتحت فإذا عثمان، فأخبرته بما قال رسول الله ﷺ؛ فحمد الله، ثم قال: الله المستعان (^٤).\n_________\n(^١) عثمان بن غياث هو موضع الالتقاء.\n(^٢) لبني النجار، كما في الحديث التالي. وسيأتي في الحديث رقم (١٠٥٧٦): أنه دخل بئر أريس -بفتح الألف، وكسر الراء، بعدها تحتانية، ثم مهملة- بستان بالمدينة معروف، يجوز فيه الصرف وعدمه، وهو بالقرب من قباء. النهاية (١/ ٣٩)، وفتح الباري (٧/ ٣٦)، وانظر وفاء الوفا (٣/ ٩٤٢ - ٩٤٦) وفيه أقوال أخرى في تعيين موضع بئر أريس.\n(^٣) كلمة (رجل) ساقط من نسخة (ل).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عثمان، ﵁، (٤/ ١٨٦٧/ حديث رقم ٢٨).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب عمر بن الخطاب- (٧/ ٤٣ / حديث رقم ٣٦٩٣)، وأطرافه في: (٣٦٧٤، ٣٦٩٥، ٦٢١٦، ٧٠٩٧، ٧٢٦٢).","vol":"18","page":406},{"text":"١٠٥٣٤ - حدثنا عمر بن سهل (^١)، حدثنا عبد الوهاب بن عطاء، حدثنا عثمان بن غياث، ح.\nوحدثنا الصغاني، وعباس الدوري، وابن الجُنيد، قالوا: حدثنا روح بن عبادة، حدثنا عثمان بن غياث (^٢)، عن أبي عثمان النهدي، عن أبي موسى الأشعري، قال: كان رسول الله ﷺ في حائط لبني النجار، وهو قاعد على شفير (^٣)\n⦗٤٠٨⦘ جدول (^٤)، وبيده عود ينكت (^٥) به بين الماء والطين فاستأذن رجل؛ فقال لي (^٦): \"افتح له، وبشره بالجنة\"، ففتحت له فإذا هو أبو بكر، فبشرته بالجنة (^٧)، فاستفتح آخر، فقال (^٨): \"افتح له، وبشره بالجنة\"، ففتحت له فإذا هو عمر بن الخطاب، فبشرته بالجنة، فاستفتح آخر؛ فقال: \"افتح له، وبشره بالجنة، على بلوى\"، قال: ففتحت له فإذا هو عثمان، فبشرته بالجنة، وأخبرتهم يقول رسول الله ﷺ، فقال: اللهم صبرا صبرا (^٩).\nهذا لفظ روح، وفي حديث عبد الوهاب بن عطاء: فأخبرته بالذي قال رسول الله ﷺ، فقال: الله المستعان.\n_________\n(^١) المصيصي البغدادي.\n(^٢) عثمان بن غياث هو موضع الالتقاء.\n(^٣) شفير كل شيء: حرفه. النهاية (٢/ ٤٨٥).\n(^٤) الجدول: النهر الصغير. النهاية (١/ ٢٤٨).\n(^٥) النكت -بالنون والمثناة- الضرب المؤثر. والنكت في الأرض: أن يضربها ويخط فيها.\nانظر: المجموع المغيث (٣/ ٣٤٩)، والفائق (١/ ٣٧٤)، والنهاية (٥/ ١١٣)، وفتح الباري (١٠/ ٥٩٧).\n(^٦) في نسخة (هـ) زيادة: (النبي ﷺ)، وعليها إشارة (لا- إلى).\n(^٧) في نسخة (هـ) زيادة: (ثم جاء رجل آخر)، وعليها إشارة (لا- إلى).\n(^٨) في نسخة (هـ) زيادة: (النبي ﷺ)، وعليه إشارة (لا- إلى).\n(^٩) تقدم تخريجه، انظر الحديث السابق.","vol":"18","page":407},{"text":"١٠٥٣٥ - حدثنا يزيد بن سنان، قال: حدثنا قريش بن أنس،\n⦗٤٠٩⦘ حدثنا عثمان بن غياث (^١)، بمثله، إلا أنه قال: فبشرته، وأخبرته بالذي قال: فدخل وهو يقول: اللهم صبرا، اللهم صبرا، -ثلاثا أو خمسا- ثم جاء فجلس إلى النبي ﷺ (^٢).\n_________\n(^١) عثمان بن أبي غياث هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).\nوقوله: (ثلاثا أو خمسا) لم أقف عليها إلا في رواية قريش بن أنس هذه.\nوقوله: (ثم جاء فجلس إلى النبي ﷺ) سيأتي بيان ذلك في الحديث رقم (١٠٥٧٦)، فانظره.","vol":"18","page":408},{"text":"١٠٥٣٦ - حدثنا أبو داوود الحراني، حدثنا سعيد بن عامر، حدثنا يحيى بن أبي الحجاج (^١)، عن عثمان بن غياث (^٢)، بإسناده، نحوه (^٣).\n_________\n(^١) هو يحيى بن عبد الله بن الأهتم، الأهتمي، المنقري، الخاقاني، أبو أيوب، البصري.\n(^٢) عثمان بن غياث هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).","vol":"18","page":409},{"text":"١٠٥٣٧ - حدثنا الصغاني، حدثنا سعيد بن عامر، حدثنا شُعبة، عن عثمان بن غياث (^١)، بإسناده، نحوه (^٢).\nوهو خطأ من الصغاني، لم يقل: شعبة، غير الصغاني (^٣).\n_________\n(^١) عثمان بن غياث هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).\n(^٣) لم يذكر ابن حجر كلام أبي عوانة هذا. انظر الإتحاف (١٠/ ٤٢، ٤٣ / حديث رقم ١٢٢٤٠).","vol":"18","page":409},{"text":"١٠٥٣٨ - حدثنا أبو داوود الحراني، حدثنا سليمان بن حرب، حدثنا حماد بن زيد، عن (^١) علي بن الحكم (^٢)، وعاصم الأحول (^٣)، أنهما سمعا أبا عثمان (^٤) يحدثه عن أبي موسى، بنحوه، زاد فيه عاصم: أن النبي\n⦗٤١١⦘ﷺ كان قاعدا في مكان فيه ماء، كاشف (^٥) عن ركبتيه، فلما دخل عثمان غطاهما (^٦).\n_________\n(^١) في نسخة (ل) رمز: حدثنا.\n(^٢) البناني، أبو الحاكم، البصري، ت (١٣١) هـ.\nوثقه ابن سعد، وأبو داوود، والنسائي، والدارقطني، والذهبي -في الميزان، والمغني- وابن حجر، وغيرهم.\nوذهب العجليّ، وأحمد، وأبو حاتم إلى أنه لا بأس به.\nوقال الذهبي في الكاشف: صدوق.\nوضعفه الأزدي بلا حجة، قاله ابن حجر.\nانظر: الطبقات الكبرى (٧/ ٢٥٦)، والثقات للعجلي (٣٤٦/ ترجمة ١١٨١)، وسؤالات الآجري (٣٢٦/ ترجمة ٥٠٦)، والجرح والتعديل (٦/ ١٨١/ ترجمة ٩٩٣)، وتهذيب الكمال (٢٠/ ٤١٣ - ٤١٥/ ترجمة ٤٠٥٧)، والميزان (٣/ ١٢٥/ ترجمة ٥٨٣٠)، والمغني (٢/ ٤٤٦/ ترجمة ٤٢٥٤)، والكاشف (٢/ ٢٤٦/ ترجمة ٣٩٦٥)، وتهذيب التهذيب (٧/ ٢٧٣، ٢٧٤ / ترجمة ٥٢٨)، وتقريب التهذيب (٦٩٤ / ترجمة ٤٧٥٦).\n(^٣) الأحول -بفتح الألف، وسكون الحاء المهملة- هذا من الحول في العين. الأنساب (١/ ٩٢).\nوهو عاصم بن سليمان، البصري، أبو عبد الرحمن.\n(^٤) هو النهدي -كما سبق برقم (١٠٥٣٤) - وهو موضع الالتقاء.\n(^٥) هكذا في الأصل ونسختي (ل)، (هـ) على سورة الرفع، ويوجه بأن (كاشف) خبر لمبتدأ محذوف، تقديره: هو.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).\nوذِكْره الكشف عن ركبتيه، ليس عند مسلم، لكنه عند البخاري في صحيحه برقم (٣٦٩٥)، من طريق حماد بن زيد، به. وبين أن عاصما زاده.\nوقد أنكر الداوودي هذه الرواية، وقال: (هذه الزيادة ليست من هذا الحديث؛ بل دخل لرواتها حديث في حديث، وإنما ذلك، أن أبا بكر أتى النبي ﷺ وهو في بيته قد انكشف فخذه، فجلس أبو بكر، ثم دخل عمر، ثم دخل عثمان، فغطاها). اهـ.\nوهو يشير -كما قال ابن حجر- إلى حديث عائشة: (كان رسول الله ﷺ مضطجعا في بيته، كاشفا عن فخذيه أو ساقيه). الحديث، وسيأتي برقم (١٠٥٨٦).\nقال ابن حجر: (وهذا لا يلزم منه تغليط رواية عاصم، إذ لا مانع أن يتفق للنبي ﷺ، أن يغطي ذلك مرتين حين دخل عثمان، وأن يقع ذلك في موطنين، ولا سيما مع اختلاف مخرج الحديثين، وإنما يقال ما قاله الداوودي حيث تتفق المخارج، فيمكن أن يدخل حديث في حديث، لا مع افتراق المخارج كما في هذا). اهـ. الفتح (٧/ ٥٥).","vol":"18","page":410},{"text":"١٠٥٣٩ - حدثنا أبو داوود الحراني، وأبو أمية، قالا: حدثنا سليمان ابن حرب، ح.\n⦗٤١٢⦘ وحدثنا حُميد بن عياش (^١) -من كورة (^٢) لد (^٣) -، حدثنا مؤمل بن إسماعيل، قالا (^٤): حدثنا حماد بن زيد (^٥)، عن (^٦) أيوب السختياني، عن أبي عثمان النهدي، عن أبي موسى الأشعري، قال: انطلقت مع رسول الله ﷺ، فدخل حائط فقضى حاجته وتوضأ، ثم قال: يا أبا موسى أملك عليَّ الباب (^٧)، لا\n⦗٤١٣⦘ يدخل [علي] (^٨) أحد إلا بإذن، فجاء رجل فضرب الباب؛ فقلت: من هذا؟ قال: أبو بكر، قلت: يا رسول الله، هذا أبو بكر يستأذن، قال: \"ائذن له، وبشره بالجنة\"؛ ففتحت الباب، فدخل وبشرته بالجنة؛ فجعل يحمد الله ثم جاء رجل فضرب الباب؛ فقلت من هذا؟ قال: عمر، فقلت: يا رسول الله، هذا عمر يستأذن، قال: \"إئذن له، وبشره بالجنة\"؛ ففتحت الباب فدخل، وبشرته فجعل يحمد الله، ثم جاء رجل آخر فضرب الباب، فقلت من هذا؟ قال: عثمان، فقلت: يا رسول الله، هذا عثمان يستأذن، قال: \"افتح له، وبشره بالجنة على بلوى\"؛ ففتحت الباب وبشرته؛ فدخل وهو يقول: اللهم صبرا، اللهم صبرا (^٩).\n_________\n(^١) حميد بن عياش -بمثناة تحتية مشددة، وآخره شين معجمة- الرملي، المكتب، أبو الحسن.\n(^٢) الكورة -بوزن الصورة-: المدينة، والصقع. مختار الصحاح (ص ٥٨٢ /مادة: كور).\n(^٣) لد -بضم أوله، وتشديد ثانيه- قرية قرب بيت المقدس، من نواحي فلسطين.\nوذكر الزبيدي أن المشهور على ألسنة أهلها كسر أوله.\nانظر: معجم ما استعجم (٤/ ١١٥٣)، ومعجم البلدان (٥/ ١٧، ١٨)، وتاج العروس (٢/ ٤٩٣).\n(^٤) كلمة: (قالا) ساقطة من نسخة (ل).\n(^٥) حماد بن زيد هو موضع الالتقاء.\n(^٦) في نسخة (ل) رمز: حدثنا.\n(^٧) هكذا في هذا الحديث والحديث الذي بعده، والحديث الآتي برقم (١٠٥٧٩) فيه أن أبا موسى حرس الباب بأمر النبي ﷺ، ولكن في الحديثين الآتيين برقم (١٠٥٧٦) و(١٠٥٧٨) أن النبي ﷺ لم يأمره بذلك.\nفيجمع بينهما بأنه أمره النبي ﷺ بحفظ الباب أولا، إلى أن يقضي حاجته ويتوضأ؛ لأنها حالة يستتر فيها، ثم حفظ الباب أبو موسى من تلقاء نفسه. والله أعلم. =\n⦗٤١٣⦘ = انظر: شرح النووي (١٥/ ١٦٦)، وفتح الباري (٧/ ٣٧).\n(^٨) من نسخة (ل).\n(^٩) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٨ / الطريق الثاني).\nفوائد الاستخراج:\n- تقييد المهمل، وهو حماد، بأنه ابن زيد. وأيوب، بأنه السختياني.\n- ذكر متن رواية حماد بن زيد، ومسلم ساق إسنادها، وذكر طرفها ولفظه: (أن رسول الله ﷺ دخل حائطا، وأمرني أن أحفظ الباب). وأحال بالباقي على رواية =\n⦗٤١٤⦘ = عثمان بن غياث.","vol":"18","page":411},{"text":"١٠٥٤٠ - حدثنا عمران بن بكار الحمصي، حدثنا عبد العزيز ابن موسى (^١) -يعني اللاحوني (^٢) - حدثنا حماد بن زيد (^٣)، عن أيوب، وعاصم، وعلي بن حكم، عن أبي عثمان، عن أبي موسى، أن النبي ﷺ دخل حائطا، وأمرني أن أقوم على الباب وذكر الحديث (^٤).\n_________\n(^١) ابن روح، البهراني، أبو روح، الحمصي، ابن عم أبي اليمان الحكم بن نافع.\n(^٢) لم أقف على هذه النسبة في مظانها من المصادر التي نظرتها، وذكر ابن حجر أن السمعاني لم يذكرها في الأنساب، ثم قال -أي ابن حجر- وكأنها صناعة، أو قرية بحمص.\nوضبطها في التقريب: بضم المهملة. انظر: تهذيب التهذيب (٦/ ٣٢١/ ترجمة رقم ٦٩٠)، وتقريب التهذيب (٦١٦ /ترجمة ٤١٥٧).\n(^٣) حماد بن زيد هو موضع الالتقاء، لكن مسلما ذكر روايته عن أيوب فقط.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٨ /الطريق الثاني).","vol":"18","page":414},{"text":"١٠٥٤١ - حدثنا أبو يحيى زكريا بن يحيى الناقد، حدثنا صالح بن عبد الله (^١)،\n⦗٤١٥⦘ حدثنا حماد بن زيد (^٢)، عن أيوب، وعاصم [الأحول] (^٣)، وعلي بن الحكم، سمعوا من أبي عثمان، عن أبي موسى الأشعري، أن النبي ﷺ دخل حائطا، فذكرَ الحديث (^٤).\n_________\n(^١) ابن ذكوان، الباهلي، أبو عبد الله، الترمذي، نزيل بغداد، ت (٢٣١) هـ، أو بعدها.\nوثقه البخاري: والذهبي، وابن حجر.\nوقال أبو حاتم: صدوق.\nوذكره ابن حبان في ثقاته، وقال: كان صاحب حديث وسنة وفضل، ممن كتب وجمع. =\n⦗٤١٥⦘ = انظر: الجرح والتعديل (٤/ ٤٠٧/ ترجمة ١٧٨٥)، والثقات (٨/ ٣١٧)، والكاشف (٢/ ٢٠/ ترجمة ٢٣٧٠)، وتهذيب التهذيب (٤/ ٣٤٦، ٣٤٧ / ترجمة ٦٧٩)، وتقريب التهذيب (٤٤٦/ ترجمة ٢٨٨٧).\n(^٢) حماد بن زيد هو موضع الالتقاء، لكن مسلما ذكر روايته عن أيوب فقط.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٨ / الطريق الثاني).","vol":"18","page":414},{"text":"١٠٥٤٢ - حدثنا عبيد الله بن الفضل -يعرف بابن فضيل الحمصي (^١) - حدثنا الربيع بن روح، حدثنا محمد بن خالد (^٢)، عن زياد ابن\n⦗٤١٦⦘ أبي زياد الجصاص (^٣)، عن أبي عثمان (^٤)، عن أبي موسى، قال: كنت مع النبي ﷺ في حائط من حيطان المدينة، وكان متكئا (^٥) بيده عود، يقلب\n⦗٤١٧⦘ الماء والطين، فاستفتح رجل وذكر الحديث (^٦).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ابن محمد، ويقال: ابن موسى، الكندي، الوهبي، الحمصي، مات قبل (١٩٠) هـ.\nوثقه ابن معين، والدراقطني.\nوقال أبو داوود، لا بأس به.\nوقال ابن حجر: صدوق.\nانظر: سؤالات ابن الجنيد (٤٢٣ / ترجمة ٦٢٤)، وسؤالات الآجري (٢/ ٢٤٠ / ترجمة ١٧٢١)، وتهذيب التهذيب (٩/ ١٢٥/ ترجمة ٢٠١)، وتقريب التهذيب (٨٤٠ / ترجمة ٥٨٨٥).\n(^٣) الجصاص -بفتح الجيم، والصاد المهملة المشددة، وفي آخرها صاد أخرى- نسبة إلى العمل بالجص، وتبييض الجدران. الأنساب (٢/ ٦٣).\nوزياد بن أبي زياد، هو أبو محمد، الواسطي، بصري الأصل.\nضعفه النقاد، منهم: ابن معين، وابن المديني، وأبو زرعة، وأبو حاتم، والنسائي، والدارقطني، والذهبي، وابن حجر، وغيرهم.\nانظر: تأريخ الدوري (٢/ ١٧٨/ رقم ٤٩٠٩)، والضعفاء والمتروكين للنسائي (١١٣/ ترجمة ٢٣٥)، والجرح والتعديل (٣/ ٥٣٢ / ترجمة ٢٤٠٥)، وتأريخ بغداد (٨/ ٤٧٤ / ترجمة ٤٥٩٠)، والميزان (٢/ ٨٩ / ترجمة ٢٩٣٨)، وتقريب التهذيب (٣٤٥/ ترجمة ٢٠٨٨).\n(^٤) أبو عثمان -النهدي- هو موضع الالتقاء.\n(^٥) هكذا جاءت رواية أبي عثمان النهدي في الصحيحين، إلا أنه عند البخاري زيادة، وهي أن النبي ﷺ جلس حينما استأذن عثمان، ﵁، انظر صحيح البخاري برقم (٦٢١٦).\nوهذا يخالف رواية سعيد بن المسيب، عن أبي موسى الأشعري، الآتية برقم (١٤٠٩)، وهي في الصحيحين، وفيها أن استئذان أبي بكر وعمر كان بعد أن جلس ﷺ على قف البئر، ودلى ساقيه فيها.\nوقد تقدم في الحديث رقم (١٠٥٣٨): (أن النبي ﷺ كان قاعدا في مكان فيه ماء، كاشف عن ركبتيه، فلما دخل عثمان غطاهما). وذكرت هناك أن الداوودي =\n⦗٤١٧⦘ = أنكر تلك الرواية، وأنه دخل لرواته حديث في حديث، فربما كان الذي هنا مثله. والله أعلم.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).","vol":"18","page":415},{"text":"١٠٥٤٣ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن قتادة، عن أبي عثمان النهدي (^١)، عن أبي موسى، قال: كنت مع النبي ﷺ-حسبت قال-: في الحائط، وذكر الحديث (^٢).\n_________\n(^١) أبو عثمان النهدي هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).\nتنبيه: في نسخة (هـ) أعاد طرف الحديث المذكور في الطريق رقم (١٠٥٤٢)، ثم وضع عليه إشارة (لا- إلى).","vol":"18","page":417},{"text":"<span data-type='title' id=toc-1345>ومن مناقب أبي حفص عمر في الخطاب ﵁ </span>(^١)\n_________\n(^١) في نسخة (هـ) زيادة: (أمير المؤمنين)، وعليها إشارة (لا- إلى).","vol":"18","page":418},{"text":"١٠٥٤٤ - حدثنا أبو داوود الحراني، حدثنا سعيد بن سلام (^١)، حدثنا عمر بن سعيد ابن أبي حسين (^٢)، عن ابن أبي مليكة، قال: سمعت ابن عباس يقول: وضعت جنازة عمر [﵁] (^٣)، فقمنا حوله ندعو، فوضع رجل يده على منكبي من ورائي؛ فالتفت فإذا علي ابن أبي طالب ﵁\"، فأوسعت له، فقال علي لعمر -هو موضوع-: رحمة الله عليك، فوالله ما خلفت أحدا أحب إلي، من أن (^٤) ألقى الله بمثل عمله منك، وإن كنت لأظن ليجعلنك الله سبحانه مع صاحبيك: مع رسول الله ﷺ وأبي بكر؛ لأني سمعت رسول الله ﷺ يقول: ذهبت أنا وأبو بكر وعمر، ورجعت أنا وأبو بكر وعمر؛ فكنت أظن ليجعلنك الله معهما (^٥).\n_________\n(^١) ابن سعيد، العطار، أبو الحسن، البصري.\n(^٢) عمر بن سعيد أبي حسين هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) حرف (أن) ساقط من نسخة (ل)، ووضع ضبة فوق (من).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٥٨، ١٨٥٩/ حديث رقم ١٤).=\n⦗٤١٩⦘ = وأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب قول النبي ﷺ: \"لو كنت متخذا خليلا\" (٧/ ٢٢/ حديث رقم ٣٦٧٧)، وطرفه في: (٣٦٨٥).","vol":"18","page":418},{"text":"١٠٥٤٥ - حدثنا ابن ناجية، حدثنا سليمان بن عمر الأقطع (^١)، حدثنا عيسى بن يونس (^٢)، عن عمر بن سعيد بن أبي حسين، بإسناده، بمعناه (^٣) (^٤).\n_________\n(^١) هو سليمان بن عمر بن خالد بن الأقطع، المخرمي مولاهم، العامري، القرشيّ، أبو أيوب، ويقال: أبو عامر، ت (٢٤٩) هـ.\nقال ابن أبي حاتم: كتب عنه أبي بالرقة.\nوذكره ابن حبان في ثقاته.\nانظر: الجرح والتعديل (٤/ ١٣١ / ترجمة ٥٧٠)، والثقات (٨/ ٢٨٠)، وتاريخ الإسلام (حوادث ٢٤١ - ٢٥٠ / ص ٢٨٩ / ترجمة ٢١١).\n(^٢) عيسى بن يونس هو موضع الالتقاء.\n(^٣) في نسخة (ل) زيادة كلمة (مثله).\n(^٤) تقدم تخريجه، انظر الحديث السابق، وهذا الطريق عند مسلم برقم (١٤/ الطريق الثاني).","vol":"18","page":419},{"text":"١٠٥٤٦ - حدثنا أبو بكر محمد بن عبد الرحمن الجعفي الكوفي بدمشق، قال: حدثنا أبو أسامة، عن عبد الله بن المبارك (^١)، عن عمر ابن سعيد بن أبي حسين، عن ابن أبي مليكة، قال: سمعت ابن عباس\n⦗٤٢٠⦘ قال: دخلت على عمر حين طعن، فإذا رجل يزحمني، فإذا هو علي بن أبي طالب، فقال: رحمك الله، ما أحد أحب أن ألقى الله بمثل ما في صحيفته من هذا المسجى، ولطالما (^٢) سمعت رسول الله ﷺ يقول: \"دخلت أنا وأبو بكر وعمر، وخرجت أنا وأبو بكر وعمر، وصنعت أنا وأبو بكر وعمر\" (^٣).\n_________\n(^١) عبد الله بن المبارك هو موضع الالتقاء.\n(^٢) في نسخة (ل) فصل (ما) عن الفعل (طال)، والصواب وصلهما كما في الأصل ونسخة (هـ)، وانظر: الإملاء والترقيم في الكتابة العربية (ص ٩١).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٤).","vol":"18","page":419},{"text":"١٠٥٤٧ - حدثنا أبو داوود الحراني، حدثنا يعقوب بن إبراهيم ابن سعد (^١)، ح.\nوحدثنا محمد بن إسماعيل الصائغ، حدثنا سليمان بن داوود الهاشمي، قالا (^٢):\nحدثنا إبراهيم بن سعد (^٣)، عن صالح بن كيسان، عن ابن شهاب، قال: حدثني سعيد بن المسيب، أن أبا هريرة قال: قال رسول الله ﷺ: \"بينا أنا نائم رأيتني على قليب (^٤)، فنزعت منها ما شاء الله، ثم نزع\n⦗٤٢١⦘ ابن أبي قحافة ذنوبا (^٥) أو ذنوبين، وفي نزعه ضعف، وليغفر (^٦) الله له، ثم استحالت (^٧) غربا (^٨)، فأخذها عمر بن الخطاب، فلم أر\n⦗٤٢٢⦘ عبقريا (^٩) نزغ نزعه، حتى ضرب الناس بعطن\" (^١٠) (^١١).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء، في هذا الطريق.\n(^٢) كلمة: (قالا) ساقطة من نسخة (ل).\n(^٣) إبراهيم بن سعد هو موضع الالتقاء، في هذا الطريق.\n(^٤) القليب هو البئر التي لم تطو، ويذكر ويؤنث، كذا في النهاية، وفي شرح النووي، والفتح =\n⦗٤٢١⦘ =\nوغيرهما. ومعنى تطوى: أي: تبنى بالحجارة ونحوها.\nوقال أبو عبيد: القليب: البئر العادية القديمة، التي لا يعلم بها رب ولا حافر، تكون بالبراري. اهـ.\nوقيل: القليب: البئر ما كانت.\nوقيل: هي البئر القديمة، مطوية كانت، أو غير مطوية.\nوقيل: القليب: ما كان فيه عين، وإلا فلا.\nوقيل: غير ذلك.\nانظر: غريب الحديث لأبي عبيد (٤/ ٣٩٨، ٤٩٩)، والمجموع المغيث (٢/ ٧٤٣)، والنهاية (٤/ ٩٨)، ومختار الصحاح (ص ٥٤٧)، وشرح النووي (١٥/ ١٥٦)، ولسان العرب (٥/ ٣٧١٥)، وفتح الباري (١٢/ ٤١٢).\n(^٥) الذنوب -بفتح المعجمة، وبالنون، وآخره موحدة-: الدلو العظيمة. وقيل: لا تسمى ذنوبا إلا إذا كان فيها ماء.\nانظر: النهاية (٢/ ١٧١)، وفتح الباري (٧/ ٣٨).\n(^٦) في نسخة (ل): (ويغفر).\n(^٧) أي: تحولت. النهاية (١/ ٤٦٣) و(٣/ ٣٤٩).\n(^٨) الغرب -بفتح المعجمة، وسكون الراء، بعدها موحدة-: الدلو العظيمة، التي تتخذ من جلد ثور.\nوسميت بذلك لأنها النهاية في الدلاء، من غرب الشيء، وهو حده. =\n⦗٤٢٢⦘ = انظر: الفائق (٣/ ٦١)، والنهاية (٣/ ٣٤٩)، والفتح (٧/ ٣٩) و(١٢/ ٤١٢).\n(^٩) العبقري -بفتح المهملة، وسكون الموحدة، بعدها قاف مفتوحة، وراء مكسورة، وتحتانية ثقيلة- المراد به: شيء بلغ النهاية. وعبقري القوم: سيدهم، وكبيرهم، وقويهم.\nوالأصل في العبقري -فيما يقال- أن (عبقر) قرية يسكنها الجن -فيما يزعمون- فكلما رأوا شيئا فائقا غريبا، مما يصعب عمله ويدق، أو شيئا عظيما في نفسه، نسبوه إليها، فقالوا: عبقري. ثم اتسع فيه حتى سمى به السيد الكبير.\nانظر: غريب الحديث لأبي عبيد (١/ ٨٧، ٨٨) و(٣/ ٤٠١، ٤٠٢)، النهاية (٣/ ١٧٣)، والفتح (٧/ ٣٩، ٤٦).\n(^١٠) العطن -بفتح المهملتين، وآخره نون- هو مناخ الإبل إذا شربت ثم صدرت.\nومعنى (ضرب الناس بعطن): أي: أرووا إبلهم، ثم أووها إلى عطنها، وهو الموضع الذي تساق إليه بعد السقي لتستريح.\nانظر: الفائق (٣/ ٦١)، والنهاية (٣/ ٢٥٨)، وشرح النووي (١٥/ ١٥٧)، والفتح (٧/ ٣٩) و(١٢/ ٤١٣).\n(^١١) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦١/ حديث رقم ١٧/ الطريق الثاني).\nوأخرحه البخاري في صحيحه -كتاب التوحيد، باب في المشيئة والإرادة- (١٣/ ٤٤٧ / حديث رقم ٧٤٧٥)، وأطراف في: (٣٦٦٤، ٧٠٢١، ٧٠٢٢).\nفوائد الاستخراج: ذكر متن رواية إبراهيم بن سعد، ومسلم ساق إسنادها، وأحال بها على رواية يونس عن ابن شهاب.","vol":"18","page":420},{"text":"١٠٥٤٨ - حدثنا محمد بن النعمان بن بشير المقدسي، حدثنا عبد العزيز الأويسي، حدثنا إبراهيم بن سعد (^١)، عن صالح بن كيسان، عن ابن شهاب، بمثله (^٢) (^٣).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): (بإسناده مثله)، لكن ضرب عليها في نسخة (هـ).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٧).","vol":"18","page":423},{"text":"١٠٥٤٩ - حدثنا بحر بن نصر الخولاني، حدثنا ابن وهب (^١)، أخبرني يونس بن يزيد، ح.\nوحدثنا محمد بن عبد الحكم، حدثنا أبو زرعة -يعني وهب الله [بن راشد] (^٢) - حدثنا يونس بن يزيد (^٣)، عن ابن شهاب، قال: أخبرني سعيد ابن المسيب، أنه سمع أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"بينا أنا نائم رأيتني على قليب عليها دلو، فانتزعت منها ما شاء الله، ثم أخذها ابن أبي قُحافة فنزع منها ذنوبا أو ذنوبين، وفي نزعة ضعف، والله يغفر له، ثم استحالت غربا، فأخذها عمر، فلم أر عبقريا [من الناس] (^٤) ينزع نزع عمر بن الخطاب، حتى ضرب\n⦗٤٢٤⦘ الناس بعطن\" (^٥).\n_________\n(^١) ابن وهب هو موضع الالتقاء، في هذا الطريق.\n(^٢) من نسخة (ل).\n(^٣) يونس بن يزيد هو موضع الالتقاء، في هذا الطريق.\n(^٤) من نسخة (ل) وصحيح مسلم.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٧)، وهذا الطريق عند مسلم برقم (١٧).","vol":"18","page":423},{"text":"١٠٥٥٠ - حدثنا ابن المنادي، حدثنا يونس بن محمد، حدثنا الليث ابن سعد، عن يزيد بن الهاد، عن إبراهيم بن سعد (^١)، عن صالح ابن كيسان، عن ابن شهاب، بإسناده، مثله (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٧).","vol":"18","page":424},{"text":"١٠٥٥١ - حدثنا عباس الدوري، حدثنا يعقوب بن إبراهيم ابن سعد (^١)، حدثنا أبي، عن صالح بن كيسان، عن الأعرج، وغيره (^٢)، أن أبا هريرة قال: إن رسول الله ﷺ قال: \"رأيت ابن أبي قحافة ينزع ذنوبا أو ذنوبين، وفي نزعه ضعف، ويغفر الله له، ثم قام عمر بن الخطاب فنزع، فاستحالت غربا، فلم أر عبقريا من الناس ينزع نزعه، حتى ضرب (^٣) بعطن\" (^٤).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) لم أقف على من عينه.\n(^٣) نسخة (هـ) زيادة: (الناس)، لكن عليها إشارة (لا- إلى).\n(^٤) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠٥٤٧)، وهذا الطريق عند مسلم برقم (١٧ /الطريق الثالث).","vol":"18","page":424},{"text":"١٠٥٥٢ - حدثنا بحر بن نصر الخولاني، حدثنا ابن وهب (^١)، قال: أخبرني عمر [¬*] بن الحارث، أن أبا يونس -مولى أبي هريرة- حدثه عن أبي هريرة، عن رسول الله ﷺ قال: \"بينا أنا نائم أريت أن أنزع على حوضي (^٢)؛ وأسقي الناس، فجاءني أبو بكر، فأخذ الدلو (^٣)، من يدي ليراوحني (^٤)؛ فنزع دلوين، وفي نزعه ضعف، والله يغفر له، فجاء ابن\n⦗٤٢٦⦘ الخطاب فأخذ منه، فلم أر نزع رجل قط أقوى منه (^٥)، حتى تولى الناس والحوض ملآن يتفجر\" (^٦).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) هكذا في صحيح مسلم أيضا، وذكر ابن حجر أنها رواية المستملي والكشميهني أيضا، لكنه قال: رواية الأكثر: (على حوض) -يعني نكرة- ثم ذكر أنه إن كانت رواية (حوضي) محفوظة، احتمل أن يريد حوضا له في الدنيا، لا حوضه الذي في القيامة. اهـ.\nوتقدم في الروايات السابقة: أنه على قليب، قال ابن حجر: والجمع بينهما: أن القليب هو: البئر المقلوب ترابها قبل الطي، والحوض هو: الذي يجعل بجانب البئر لشرب الإبل. فلا منافاة. اهـ. انظر الفتح (١٢/ ٤١٢، ٤١٥).\n(^٣) الدلو معروفة، واحدة الدلاء التي يستقى بها، تذكر وتؤنث. لسان العرب (٢/ ١٤١٧).\n(^٤) هكذا في الأصل ونسختي (ل)، (هـ).\nوقال أبو موسى المديني -في شرح \"كان يراوح بين قدمه\"-: المراوحة: أن يعمل هذه مرة، وهذه مرة، كأنه يريح إحداهما وقتا، والأخرى وقتا. اهـ. المجموع المغيث (١/ ٨١٧، ٨١٦).\nولفظ مسلم: \"ليروحني\". وفي صحيح البخاري -برقم (٧٠٢٢) - من طريق =\n⦗٤٢٦⦘ = همام، عن أبي هريرة، بلفظ: \"ليرحني\".\n(^٥) كلمة: (منه) ساقطة من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٧)، وهذا الطريق عند مسلم برقم (١٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (عمر)، وصوابه: (عمرو)، وهو على الصواب في نسخة كوبريللو (٥/ ق ١٣٨/ أ)، (٩/ ق ١٥٣/ أ)، (١٠/ ق ٢٣٣/ ب)، وإتحاف المهرة (٢٠٨٠٢).","vol":"18","page":425},{"text":"١٠٥٥٣ - حدثنا محمد بن يحيى، حدثنا أبو سعيد الجعفي (^١)، حدثنا ابن وهب (^٢)، بإسناده، مثله (^٣).\n_________\n(^١) هو يحيى بن سليمان بن يحيى بن سعيد، الكوفي، نزيل مصر.\n(^٢) ابن وهب هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٤٧)، وهذا الطريق عند مسلم برقم (١٨).","vol":"18","page":426},{"text":"١٠٥٥٤ - حدثنا عباس الدوري، حدثنا محمد بن بشر العبدي (^١)، حدثنا عبيد الله بن عمر، عن أبي بكر بن سالم، عن سالم، عن ابن عمر، قال: قال رسول الله ﷺ: \"رأيت في النوم كأني أنزع على قليب، بدلو بكرة (^٢)، فجاء أبو بكر، فنزع ذنوبا أو ذنوبين، نزعا ضعيفا، والله يغفر\n⦗٤٢٧⦘ له، ثم جاء عمر فاستقى؛ فاستحالت غربا، فلم أر عبقريا من الناس (^٣) يفري فريه (^٤)، حتى روى الناس، وضربوا بعطن\" (^٥).\n_________\n(^١) محمد بن بشر العبدي هو موضع الالتقاء.\n(^٢) قال النووي: قوله (بدلو بكرة) هي بإسكان الكاف وفتحها. اهـ.\nوقال ابن حجر: هي بفتح الكاف، على المشهور، وحكى بعضهم تثليث أوله، ويجوز إسكانها على أن المراد نسبة الدلو إلى الأنثى من الإبل، وهي الشابة، أي الدلو التي يسقي بها، وأما بالتحريك فالمراد: الخشبة المستديرة التي يعلق فيها الدلو. اهـ. =\n⦗٤٢٧⦘ = وذكر ابن منظور عن ابن سيدة: أن التحريك والإسكان لغتان في الخشبة المستديرة التي يعلق فيها الدلو.\nانظر: شرح النووي (١٥/ ١٥٨)، ولسان العرب (١/ ٣٣٥)، وفتح الباري (٧/ ٤٦).\n(^٣) في الأصل ونسخة (هـ) زيادة كلمة (حتى) بعد كلمة (الناس)، وهو سبق قلم من الناسخ؛ لأنها ستأتي قبل قوله: (روى الناس)، ولذا ضرب عليها في نسخة (هـ).\n(^٤) \"يفري\" هو بفتح أوله، وإسكان الفاء، كسر الراء، وسكون التحتانية.\nوأما \"فريه\" فروي بوجهين: أحدهما: بإسكان الراء، وتخفيف الياء. وثانيهما: بكسر الراء، وتشديد الياء، وبها لغتان صحيحتان. قاله النووي.\nوحكى عن الخليل، أنه أنكر التثقيل، وغلط قائله.\nومعنى \"يفري فريه\": يعمل عمله، ويقول قوله، ونحو هذا.\nوأصل الفرى: القطع، يقال: فريت الشيء أفريه فريا: إذا شققته وتقطعته للإصلاح.\nانظر: غريب الحديث لأبي عبيد (١/ ٨٨)، والفائق (٣/ ٦١)، والنهاية (٣/ ٤٤٢)، وشرح النووي (١٥/ ١٥٨)، وفتح الباري (٧/ ٣٩) وفي سياق كلامه أن الخليل أنكر رواية التخفيف، وهو خلاف ما في النهاية وشرح النووي.\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل عمر، ﵁، (٤/ ١٨٦٢/ حديث رقم ١٩). =\n⦗٤٢٨⦘ = وأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب عمر، ﵁، (٧/ ٤١/ حديث رقم ٣٦٨٢)، وأطرافه في: (٣٦٣٣، ٣٦٧٦، ٣٦٨٢، ٧٠١٩، ٧٠٢٠).\nتنبيه: في الطبعة السلفية لصحيح البخاري مع الفتح، وقع الحديث رقم (٣٦٣٣) بعد الحديث رقم (٣٦٣٤)، فيصحح.","vol":"18","page":426},{"text":"١٠٥٥٥ - حدثنا محمد بن إسماعيل بن سالم المكي، حدثنا أبو غسان، ح.\nوحدثنا عيسى بن أحمد، حدثنا أبو النضر (^١)، ح.\nوحدثنا الصغاني، حدثنا أحمد بن يونس (^٢)، قالوا: حدثنا زهير -قال أبو النضر: أبو خيثمة- حدثنا موسى بن عقبة، عن سالم، عن أبيه.\nوقال الصغاني (^٣): حدثني سالم، عن عبد الله بن عمر، كان رؤيا رسول الله ﷺ وأبي بكر وعمر، قال: \"رأيت الناس اجتمعوا، فقام أبو بكر فنزع ذنوبا أو ذنوبين، وفي نزعه ضعف، والله يغفر له، ثم قام\n⦗٤٢٩⦘ عمر بن الخطاب، فاستحالت غربا، فما رأيت عبقريا من الناس يفري فريه، حتى ضرب الناس بطعن\" (^٤).\n_________\n(^١) في الأصل ونسخة (هـ) زيادة: (حدثنا موسى بن عقبة)، بعد قوله: (حدثنا أبو النضر) وهو سبق قلم، ولذا ضرب عليه في نسخة (هـ)، و(موسى بن عقبة) هو شيخ (زهير أبي خيثمة) الذي هو ملتقى الطرق.\n(^٢) أحمد بن يونس -وهو أحمد بن عبد الله بن يونس، كما عند مسلم- هو موضع الالتقاء.\n(^٣) في نسخة (ل): وقال بعضهم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٥٤)، وهذا الطريق عند مسلم برقم (١٩/ الطريق الثاني).\nفوائد الاستخراج:\n- تصريح موسى بن عقبة بالسماع. وهو كان كان تدليسه لا يضر؛ لأنه من الطبقة الأولى، لكن تصريحه يؤكد أن العنعنة في الصحيحين محمولة على السماع.\nانظر طبقات المدلسين (٢٦/ ترجمة ٢٩).\n- ذكر متن رواية زهير، ومسلم ساق إسنادها دون المتن.","vol":"18","page":428},{"text":"١٠٥٥٦ - حدثنا أبو جعفر محمد بن الخليل الدوري البغدادي ببلد (^١)، حدثنا عفان بن مسلم، حدثنا وُهيب، عن موسى بن عقبة (^٢)، بمثله (^٣) (^٤).\n_________\n(^١) ذكر ياقوت الحموي ستة مواضع يقال لكل منها: بلد، منها: البلد الحرام: مكة، ومنها: بلد، وربما قيل لها: بلط، وهي مدينة قديمة على دجلة فوق الموصل، ومنها: مدينة الكرج، التي عمرها أبو دلف، وسماها: البلد، ومنها: نسف بما وراء النهر، يقال لها: البلد، ومنها: مرو الروذ، يقال لها: البلد، ومنها: بليدة معروفة من نواحي جحيل، قرب الحظيرة وحربي، من أعمال بغداد.\nانظر معجم البلدان (١/ ٥٧٠، ٥٧٢).\n(^٢) موسى بن عقبة هو موضع الالتقاء.\n(^٣) في نسخة (ل): بإسناده مثله.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٥٤)، وهذا الطريق عند مسلم برقم (١٩/ =\n⦗٤٣٠⦘ = الطريق الثاني).","vol":"18","page":429},{"text":"١٠٥٥٧ - حدثنا يونس بن عبد الأعلى، قال: سمعت سفيان ابن عيينة (^١)، يقول: عمرو، وابن المنكدر، سمعا جابرا قال (^٢): قال رسول الله ﷺ: \"دخلت الجنة فرأيت فيها قصرا، أو دارا؛ فقلت: لمن هذا؟ فقيل: لرجل من قريش؛ فرجوت أن أكون أنا هو، فقيل: لعمر؛ فأردت أن أدخله؛ ثم ذكرت غيرتك يا أبا حفص؛ فلم أدخل\"؛ فبكى عمر، وقال: أيغار عليك يا رسول الله (^٣)؟!.\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) في نسخة (ل): يقول.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٢/ حديث رقم ٢٠).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب عمر بن الخطاب ﵁، (٧/ ٤٠/ حديث رقم ٣٦٧٩)، وأطرافه في: (٥٢٢٦، ٧٠٢٤).\nفوائد الاستخراج: زيادة قوله: \"فرجوت أن أكون أنا هو\" فلم أقف عليها في الصحيحين، لا في حديث جابر، ولا في حديث أبي هريرة.","vol":"18","page":430},{"text":"١٠٥٥٨ - حدثنا أحمد بن شيبان الرملي، حدثنا سفيان بن عيينة (^١)، عن عمرو، ومحمد بن المنكدر، عن جابر، قال: قال النبي ﷺ: \"دخلت\n⦗٤٣١⦘ الجنة فرأيت فيها قصرا، أو دارا، فقلت: لمن هذا؟ فقيل: لرجل من قريش؛ فرجوت أن أكون أنا هو، فقيل: لعمر؛ فأردت أن أدخله؛ فذكرت غيرتك يا أبا حفص\"؛ فبكى عمر، وقال: أيغار عليك يا رسول الله (^٢)!.\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠٥٥٧).","vol":"18","page":430},{"text":"١٠٥٥٩ - حدثنا محمد بن إسماعيل الصائغ، وابن ناجية، وعصمة ابن عصام، قالوا: حدثنا محمد بن عبد الأعلى، حدثنا معتمر، عن عبيد الله (^١) بن عمر، عن محمد بن المنكدر (^٢)، عن جابر، قال: قال رسول الله ﷺ: \"دخلت الجنة فرأيت قصرا من ذهب\"، فذكر بنحوه (^٣) (^٤).\n_________\n(^١) في الأصل: (عبد الله)، والتصويب من نسخة (ل)، وتحفة الأشراف (٢/ ٣٧١ / حديث رقم ٣٠٦٥)، وإتحاف المهرة (٣/ ٥٥٤ /حديث رقم ٣٧٢٤).\n(^٢) محمد بن المنكدر هو موضع الالتقاء.\n(^٣) في نسخة (ل): نحوه.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٥٧)، وهذا الطريق عند مسلم برقم (٢٠/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر طرف الحديث، من رواية ابن المنكدر وحده، وفيه وصف القصر بأنه من ذهب، ومسلم ساق إسنادها، وأحال بها على روايته هو وعمرو بن دينار، وليس =\n⦗٤٣٢⦘ = فيها وصف القصر بأنه من ذهب.\nوالوصف بأنه من ذهب ثابت في صحيح البخاري، من طريق معتمر ابن سليمان، عن عبيد الله بن عمر، به، برقم (٧٠٢٤).","vol":"18","page":431},{"text":"١٠٥٦٠ - حدثنا بحر بن نصر، حدثنا ابن وهب (^١)، أخبرني يونس، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، عن رسول الله ﷺ، أنه قال: \"بينا أنا نائم إذ رأيتني في الجنة، فإذا امرأة (^٢) توضأ إلى جنب قصر، فقلت: لمن هذا القصر؟ فقالوا: لعمر بن الخطاب، فذكرت غيرة عمر؛ فوليت مدبرا\". قال أبو هريرة: فبكى عمر، ونحن جميعا في ذلك المجلس مع رسول الله ﷺ، ثم قال عمر: بأبي أنت يا رسول الله، أعليك أنت أغار (^٣)!.\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) لم أقف على من عين هذه المرأة.\n(^٣) أخرجه مسلم في صحيحه -كتاب مناقب الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٣/ حديث رقم ٢١).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب الغيرة- (٩/ ٣٢٠ /حديث رقم ٥٢٢٧)، وأطرافه في: (٣٢٤٢، ٣٦٨٠، ٧٠٢٣، ٧٠٢٥).","vol":"18","page":432},{"text":"١٠٥٦١ - حدثنا أبو داود الحراني، حدثنا يعقوب بن إبراهيم ابن سعد (^١)، حدثنا أبي، عن صالح، عن ابن شهاب، قال: حدثني سعيد\n⦗٤٣٣⦘ ابن المسيب، أن أبا هريرة قال: إن رسول الله ﷺ قال: \"بينا أنا نائم رأيتني في الجنة، فإذا امرأة توضأ إلى جانب قصر، فقلت: لمن هذا القصر؟ فقالوا: لعمر بن الخطاب\"، قال: \"فذكرت غيرته، فوليت مدبرا\"، وعمر -حين يقول ذلك رسول الله ﷺ جالسا مع القوم؛ فبكى عمر حين سمع ذلك من رسول الله ﷺ، وقال: أعليك -بأبي أنت- أغار يا رسول الله (^٢)!.\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٠)، وهذا الطريق عند مسلم برقم (٢١/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية يعقوب بن إبراهيم بن سعد، ومسلم ساق إسنادها، وأحال بها على رواية يونس عن الزهريّ، به.","vol":"18","page":432},{"text":"١٠٥٦٢ - حدثنا محمد بن النعمان بن بشير المقدسي، حدثنا عبد العزيز الأويسي، حدثنا إبراهيم بن سعد (^١)، عن صالح، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، عن النبي ﷺ، بمثله (^٢) (^٣).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) كلمة (بمثله) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٠)، وهذا الطريق عند مسلم برقم (٢١/ الطريق الثاني).","vol":"18","page":433},{"text":"١٠٥٦٣ - حدثنا محمد بن عبد الملك، حدثنا يزيد بن هارون، أخبرنا\n⦗٤٣٤⦘ إبراهيم بن سعد (^١)، عن صالح بن كيسان، عن الزهري، عن عبد الحميد ابن عبد الرحمن -يعني (^٢) ابن زيد بن الخطاب- عن محمد بن سعد، عن أبيه، قال: استأذن عمر بن الخطاب على رسول الله ﷺ، وعنده (^٣) نسوةٌ من قريش، يكلمنه ويستكثرنه، عالية أصواتهن على صوته، فلما استأذن عمر، قمن يبتدرن (^٤) الحجاب، فأذن له رسول الله ﷺ فدخل، ورسول الله ﷺ يضحك؛ فقال عمر: ما يضحكك -أضحك الله سنك يا رسول الله؟ بأبي أنت وأمي-. فقال رسول الله ﷺ: \"عجبت من هؤلاء اللاتي كن عندي، فلما سمعن صوتك ابتدرن الحجاب\"؛ فقال عمر: كنت أنت أحق أن يهبن (^٥) يا رسول الله؛ ثم أقبل عمر عليهن فقال: يا (^٦) عدوات أنفسهن! أتهبنني ولا تهبن رسول الله ﷺ؟ فقلن: نعم يا عمر، أنت أفظ وأغلظ من رسول الله ﷺ، فقال\n⦗٤٣٥⦘ رسول الله ﷺ: \"إيهًا (^٧) ابن (^٨) الخطاب، فوالذي نفسي بيده ما لقيك الشيطان سالكا فجًّا (^٩) [قط] (^١٠)، إلا سلك فجا غير فجّك\" (^١١).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) كلمة (يعني) ليست في نسخة (ل).\n(^٣) هن من أزواجه. الفتح (٧/ ٤٧).\n(^٤) قال ابن فارس: الباء والدال والراء، أصلان: أحدهما: كمال الشيء وامتلاؤه، والآخر: الإسراع إلى الشيء. مقاييس اللغة (١/ ٢٠٨).\n(^٥) هاب الشيء يهابه: إذا خافه، وإذا وقره وعظمه. النهاية (٥/ ٢٨٥).\n(^٦) في نسخة (ل): أي.\n(^٧) قال ابن الأثير: (إيه) هذه الكلمة يراد بها الاستزادة، وهي مبنية على الكسر، فإذا وصلت نونت، فقلت: إيه حدثنا. وإذا قلت: (إيها) بالنصب، فإنما تأمره بالسكوت.\nوقد ترد المنصوبة بمعنى التصديق والرضى بالشيء. اهـ. النهاية (١/ ٨٧).\n(^٨) في نسخة (ل): (يا ابن).\n(^٩) الفج: الطريق الواسع. النهاية (٣/ ٤١٢).\n(^١٠) من نسخة (ل).\n(^١١) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٣، ١٨٦٤/ حديث رقم ٢٢).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب عمر، ﵁، (٧/ ٤١ / حديث رقم ٣٦٨٣)، وأطرافه في: (٣٢٩٤، ٦٠٨٥).","vol":"18","page":433},{"text":"١٠٥٦٤ - حدثنا أبو داوود الحراني، حدثنا يعقوب بن إبراهيم ابن سعد (^١)، عن أبيه، عن صالح، عن ابن شهاب، قال: أخبرني عبد الحميد ابن عبد الرحمن بن زيد، أن محمد بن سعد بن أبي وقاص أخبره، أن أباه سعدا قال. فذكر مثله (^٢).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٣).","vol":"18","page":435},{"text":"١٠٥٦٥ - حدثنا أبو الحسن جعفر بن فرقد القطان الرقي، حدثنا\n⦗٤٣٦⦘ إبراهيم ابن حمزة، ح.\nوحدثنا الصغاني، حدثنا أبو النضر، قالا: حدثنا إبراهيم بن سعد، ح.\nوحدثنا محمد بن النعمان بن بشير، قال: حدثنا الأويسي، حدثنا إبراهيم بن سعد (^١)، عن صالح بن كيسان، بإسناده، مثله (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٣).","vol":"18","page":435},{"text":"١٠٥٦٦ - حدثنا ابن المنادي، حدثنا يونس بن محمد، ح.\nوحدثنا يونس بن عبد الأعلى، حدثنا ابن بكير، قالا: حدثنا الليث ابن سعد، عن ابن الهاد، عن إبراهيم بن سعد (^١)، عن صالح ابن كيسان، بإسناده، مثله، ح (^٢).\nوحدثنا الصائغ بمكة، حدثنا سليمان بن داوود الهاشمي، حدثنا إبراهيم ابن سعد (^٣)، عن صالح بن كيسان، بإسناده، مثله، بطوله (^٤).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) حرف التحويل ليس في نسخة (ل).\n(^٣) إبراهيم بن سعد هو موضع الالتقاء، في هذا الطريق أيضا.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٣).","vol":"18","page":436},{"text":"١٠٥٦٧ - حدثنا علي بن حرب [الطائي] (^١)، حدثنا سفيان ابن\n⦗٤٣٧⦘ عيينة (^٢)، عن ابن عجلان، عن سعد بن إبراهيم، يخبر عن أبي سلمة، عن عائشة، قالت: قال رسول الله ﷺ: \"قد كان في الأمم محدثون (^٣)، فإن يكن في أمتي منهم، فهو عمر بن الخطاب\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) سفيان بن عيينة هو موضع الالتقاء.\n(^٣) قال ابن وهب -في روايته عند مسلم-: تفسير (محدثون): ملهمون. اهـ.\nوذكر ابن حجر: أن هذا هو قول الأكثر.\nوقال ابن الأثير: والملهم: هو الذي يلقى في نفسه الشيء، فيخبر به حدسا وفراسة، وهو نوع يختص به -الله ﷿ من يشاء من عباده الذين اصطفى. اهـ.\nوهناك أقوال أخرى، ذكرها النووي وابن حجر.\nانظر: صحيح مسلم وشرح النووي (١٥/ ١٦٢/ حديث رقم ٢٣)، والنهاية (١/ ٣٥٠)، والفتح (٧/ ٥٠).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٤/ حديث رقم ٢٣ / الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية ابن عجلان، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد، عن أبيه.\nتنبيه: انتقد الدارقطني هذا الحديث، لكن نقده كان لرواية ابن وهب، التي جعلها مسلم أصلا، وهي عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة، عن عائشة.\nفذكر -أي الدارقطني- أن البخاري رواه عن يحيى بن قزعة، وعن الأويسي، =\n⦗٤٣٨⦘ = كليهما عن إبراهيم ابن سعد، عن أبيه، عن أبي سلمة، عن أبي هريرة.\nثم قال: وقد تابعهما سليمان الهاشمي، وأبو مروان العثماني. وخالفهم ابن وهب فرواه عن إبراهيم ابن سعد، عن أبيه، عن أبي سلمة، عن عائشة. وأخرج مسلم حديث ابن وهب هذا، دون غيره، عن إبراهيم. اهـ.\nوهذا يعني ترجيح أن الحديث من رواية أبي هريرة.\nوإلى هذا ذهب أبو مسعود الدمشقي، فقال: لا أعلم أحدا تابع ابن وهب على هذا، والمعروف عن إبراهيم بن سعد: أنه عن أبي هريرة، لا عن عائشة. اهـ.\nوكذلك علقه البخاري عن زكريا بن أبي زائدة -بصيغة الجزم- عن سعد ابن إبراهيم، عن أبي سلمة، عن أبي هريرة.\nولكن ابن وهب لم ينفرد به، بل تابعه ابن الهاد، عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة، عن عائشة، انظر الحديث الآتي برقم (١٠٥٧٠).\nوتابعهما ابن عجلان، عن سعيد بن إبراهيم، به. عند أبي عوانة، حديث رقم (١٠٥٦٧)، وفي صحيح مسلم.\nفكأن أبا سلمة حمعه من عاثشة وأبى هريرة جميعا، كما قال ابن حجر.\nثم ذكر الدارقطني: أن ابن الهاد، وابني إبراهيم: يعقوب، وسعد، وأبا صالح كاتب الليث، وغيرهم، رووه عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة، مرسلا. اهـ.\nانظر: صحيح البخاري مع الفتح (٧/ ٤٢، ٥٠ /حديث رقم ٣٦٨٩)، لكن سقط من الطبعة السلفية (عن أبي سلمة)، والصواب إثباته كما في طبعة عبد الشكور فدا، وصحيح مسلم مع شرح النووي (١٥/ ١٦٢/ حديث رقم ٢٣)، والتتبع للدارقطني (ص ١٢٤ /حديث رقم ٣).","vol":"18","page":436},{"text":"١٠٥٦٨ - حدثنا عمّار، قال: حدثنا الحميدي، حدثنا سفيان (^١)، أخبرنا ابن عجلان، أنه سمع سعد بن إبراهيم، يحدث عن أبي سلمة ابن عبد الرحمن، عن عائشة قالت: قال النبي ﷺ. بمثله (^٢) (^٣).\n_________\n(^١) سفيان -ابن عيينة، كما تقدم في الحديث السابق- هو موضع الالتقاء.\n(^٢) في نسخة (هـ) زيادة حرف التحويل (ح).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٧).","vol":"18","page":439},{"text":"١٠٥٦٩ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، قال: حدثني الليث بن سعد (^١)، قال: حدثنا محمد بن عجلان، عن سعد ابن إبراهيم، عن أبي سلمة، عن عائشة، أنها سمعت النبي ﷺ يقول: \"قد كان يكونو في الأمم محدثون، فإن يكن في أمتي أحد، فعمر بن الخطاب\" (^٢).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، وفوائد الاستخراج، انظر الحديث رقم (١٠٥٦٧).","vol":"18","page":439},{"text":"١٠٥٧٠ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا أبي، قال: حدثني ابن الهاد، عن إبراهيم بن سعد (^١)، عن أبيه سعد، عن أبي سلمة ابن عبد الرحمن، عن عائشة أنها سمعت النبي ﷺ. مثله (^٢).\n_________\n(^١) إبراهيم بن سعد، هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٦٧).","vol":"18","page":439},{"text":"١٠٥٧١ - ز- حدثنا يونس بن حبيب، حدثنا أبو داوود، ح.\nوحدثنا ابن المنادي، حدثنا يونس بن محمد، قالا: حدثنا إبراهيم ابن سعد، عن أبيه سعد بن إبراهيم (^١)، عن أبي سلمة، عن أبي هريرة، قال: قال النبي ﷺ: \" [قد] (^٢) كان فيمن خلا من الأمم قبلكم ناس محدثون، فإن يكن في أمتي منهم أحد، فهو عمر\" (^٣).\n_________\n(^١) ابن عبد الرحمن بن عوف، القرشيّ، أبو إسحاق، ويقال: أبو إبراهيم.\n(^٢) من نسخة (ل).\n(^٣) إسناد المصنف صحيح، والحديث أخرجه البخاري في صحيحه -كتاب الأنبياء، باب حديث الغار (٦/ ٥١٢/ حديث رقم ٣٤٦٩)، من طريق إبراهيم بن سعد، به.\nوطرفه في: (٣٦٨٩). وانظر الحديث السابق برقم (١٠٥٦٧).","vol":"18","page":440},{"text":"١٠٥٧٢ - ز- حدثنا يزيد بن عبد الصمد (^١)، حدثنا يسرة ابن صفوان (^٢)، ح.\n⦗٤٤١⦘ وحدثنا إبراهيم بن أبي داوود، حدثنا الأويسي، قالا: حدثنا إبراهيم ابن سعد، عن أبيه، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ مثله (^٣).\nكذا قال يونس، وأبو داوود، ويسرة (^٤): عن أبي سلمة، عن أبي هريرة.\nوقال ابن عُيينة: عن ابن عجلان، عن سعد.\nوابن الهاد: عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة، عن عائشة، عن النبي ﷺ (^٥).\nقال أبو عوانة: رواية هؤلاء عن أبي سلمة، عن أبي هريرة، أظن أنه ليس بصحيح (^٦)؛ لأن ابن وهب رواه عن إبراهيم بن سعد (^٧). والليث، عن\n⦗٤٤٢⦘ ابن الهاد، عن إبراهيم بن سعد، عن أبي سلمة، عن عائشة ﵂[عن النبي ﷺ] (^٨).\n_________\n(^١) هو يزيد بن محمد بن عبد الصمد بن عبد الله، الدمشقي، أبو القاسم، القرشي مولاهم، ت (٢٧٧) هـ.\n(^٢) يسرة هو بالمثناة المفتوحة، وبعدها سين وراء مهملتان مفتوحتان أيضا، وآخره هاء.\nانظر تهذيب الكمال (٧/ ٤٢٥)، وتوضيح المشتبه (٩/ ٢٣٤).\nوهو يسرة بن صفوان بن جميل، اللخمي، الدمشقي، ت (٢١٥) هـ.\nوثقه أبو حاتم: والذهبي، وابن حجر.\nوذكره ابن حبان في الثقات. =\n⦗٤٤١⦘ = انظر: الجرح والتعديل (٩/ ٣١٤ / ترجمة ١٣٦٢)، والثقات (٩/ ٢٩١)، والكاشف (٣/ ٢٥٣ / ترجمة ٦٤٩٤)، وتقريب التهذيب (١٠٨٦/ ترجمة ٧٨٦٠).\n(^٣) إسناد المصنف صحيح. والحديث تقدم تخريجه، انظر الحديث رقم (١٠٥٧١).\n(^٤) وغيرهم، انظر التعليق على الحديث رقم (١٠٥٦٧).\n(^٥) رواية ابن عيينة، وابن الهاد، تقدمتا برقم (١٠٥٦٧) ورقم (١٠٥٧٠).\n(^٦) هذا عجيب؛ فإن حديث أبي هريرة في صحيح البخاري، كما تقدم في تخريجه، بل إن البخاري اقتصر عليه ولم يخرج حديث عائشة. كما أن أكثر أصحاب إبراهيم بن سعد، رووه عنه من حديث أبي هريرة، انظر التعليق على الحديث رقم (١٠٥٦٧).\n(^٧) رواية ابن وهب عند مسلم برقم (٢٣) من كتاب فضائل الصحابة، ولم يخرجها أبو عوانة.\n(^٨) من نسخة (ل).","vol":"18","page":440},{"text":"١٠٥٧٣ - حدثنا محمد بن محرز الكوفي، حدثنا أبو أسامة (^١)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: لما توفي عبد الله بن أبي بن سلول (^٢) جاء ابنه (^٣) إلى رسول الله ﷺ، فسأله أن يعطيه قميصا (^٤) يكفن فيه، فأعطاه، ثم سأله أن يصلي عليه؛ فأخذ عمر بثوبه فقال: تصلي عليه وهو منافق، وقد نهاك الله أن تستغفر له! فقال\n⦗٤٤٣⦘ رسول الله ﷺ: \"إنما خيرني ربي ﷿، فقال: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً﴾ (^٥)، فسأزيد على سبعين\". قال عمر: إنه منافق. فصلى عليه، فأنزل الله ﷿: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ (^٦) (^٧).\n_________\n(^١) أبو أسامة -حماد بن أسامة- هو موضع الالتقاء.\n(^٢) هكذا صوابه: أن يكتب (ابن سلول) بالألف، ويعرب بإعراب (عبد الله)؛ فإنه وصف ثان له، فهو اسم أمه وهو بفتح السين المهملة، وضم اللام، وسكون الواو، بعدها لام.\nو(أُبَي) أبوه، فنسب إلى أبويه جميعا، ووصف بهما. انظر: شرح النووي (١٥/ ١٦٣)، وفتح الباري (٨/ ٣٣٧).\n(^٣) هو عبد الله، اسمه كاسم أبيه، كما جاء في الحديث التالي.\nوكان اسمه: الحباب -بضم المهملة، وبالموحدتين- وبه يكنى أبوه، فسماه النبي ﷺ: عبد الله. انظر: الإصابة (٤/ ٩٦)، وفتح الباري (٣/ ١٣٩) و(٨/ ٣٣٤).\n(^٤) هكذا في الأصل ونسخة (هـ)، وفي نسخة (ل) يظهر أنها كانت (قميصا) ثم أضاف لها هاء، هكذا (قميصه). المعروف: (قميصه) كما في الصحيحين.\n(^٥) سورة التوبة، آية (٨٠).\n(^٦) سورة التوبة، آية (٨٤).\n(^٧) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٥/ حديث رقم ٢٥).\nأخرجه البخاري في صحيحه -كتاب التفسير -باب (استغفر لهم أو لا تستغفر لهم …) (٨/ ٣٣٣ / حديث رقم ٤٦٧٠)، وأطرافه في: (١٢٦٩، ٤٦٧٢، ٥٧٩٦).","vol":"18","page":442},{"text":"١٠٥٧٤ - حدثنا الصغاني، حدثنا الحكم بن موسى (^١)، حدثنا\n⦗٤٤٤⦘ شُعيب بن إسحاق، حدثنا عبيد الله بن عمر (^٢)، عن نافع، أن عبد الله ابن عمر أخبره، قال: لما توفي عبد الله بن أُبَي، جاء ابنه إلى رسول الله ﷺ-عبد الله بن عبد الله-، فأعطاه قميصه، وأمره أن يكفنه فيه، ثم قام ليصلي عليه، قال: فأخذ عمر بثوبه، فقال: أتصلي عليه وهو منافق، وقد نهى الله أن تستغفر له! قال: \"إنه (^٣) خيرني الله ﷿ أن ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾، قال: سأزيده (^٤) على سبعين\"، قال: فصلى عليه رسول الله ﷺ، وصلينا معه، ثم أنزل [لله] (^٥) النهي: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ﴾ (^٦).\n_________\n(^١) ابن أبي زهير -واسمه: شيراز- البغدادي، أبو صالح، القنطري، ت (٢٣٢) هـ.\nوثقه ابن سعد، وابن معين -في رواية- والعجليّ، وصالح جزرة، وابن قانع.\nوقال ابن معين -في رواية-: ليس به بأس.\nوقال أبو حاتم، والذهبي، وابن حجر: صدوق.\nانظر: الطبقات الكبرى (٧/ ٣٤٦)، والثقات للعجلي (١٢٧/ ترجمة ٣١٦)، وتأريخ الدارمي (١٠٢، ١٨٨/ ترجمة ٢٩١، ٦٨٥)، والجرح والتعديل (٣/ ١٢٨، ١٢٩/ ترجمة ٥٨٤)، وتهذيب الكمال (٧/ ١٣٦ - ١٤٣/ ترجمة ١٤٤٦)، وتهذيب =\n⦗٤٤٤⦘ = التهذيب (٢/ ٣٧٨ / ترجمة ٧٦٦)، والميزان (١/ ٥٨٠ / ترجمة ٢٢٠٤)، وتقريب التهذيب (٢٦٤ / ترجمة ١٤٧٠).\n(^٢) عبيد الله بن عمر هو موضع الالتقاء.\n(^٣) في نسخة (ل) وصحيح مسلم: (إنما).\n(^٤) في نسخة (ل): (فسأزيد).\n(^٥) من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٧٣).","vol":"18","page":443},{"text":"١٠٥٧٥ - حدثنا أبو سليمان القزاز محمد بن يحيى بن المنذر\n⦗٤٤٥⦘ البصري (^١)، قال: حدثنا سعيد بن عامر (^٢)، ح.\nوحدثنا أبو داوود السجستاني، قال: حدثنا عقبة بن مكرم (^٣)، أن سعيد ابن عامر حدثهم، قال: حدثنا جويرية بن أسماء، قال: حدثنا نافع، عن ابن عمر، قال: قال عمر: وافقت ربي ﷿ في ثلاث (^٤): في مقام إبراهيم، وفي الحجاب، وفي أسارى بدر (^٥).\n_________\n(^١) توفي سنة (٢٩٠) هـ.\nقال الذهبي: المحدث، المعمر، طال عمره، وتفرد، ما عملت بعد فيه جرحا.\nالسير (١٣/ ٤١٨/ ترجمة ٢٠٤).\n(^٢) سعيد بن عامر هو موضع الالتقاء في الطريق.\n(^٣) عقبة بن مكرم هو موضع الالتقاء. وضبطه من نسخة (ل) وصحيح مسلم.\n(^٤) قال ابن حجر: ليس في تخصيصه العدد بالثلاث، ما ينفي الزيادة عليها؛ لأنه حصلت له الموافقة في أشياء كثيرة، … وأكثر ما وقفنا منها بالتعيين على خمسة عشر، لكن ذلك بحسب المنقول. اهـ.\nالفتح (١/ ٥٠٥).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عمر، ﵁، (٤/ ١٨٦٥/ حديث رقم ٢٤).","vol":"18","page":444},{"text":"<span data-type='title' id=toc-1346>من مناقب عثمان بن عفان ﵁ </span>(^١)\n_________\n(^١) في نسخة (هـ) زيادة: (أمير المومنين، وكنيته: أبو عمر)، وعليها إشارة (لا- إلى).","vol":"18","page":446},{"text":"١٠٥٧٦ - حدثنا الربيع بن سليمان [المرادي] (^١)، حدثنا ابن وهب، قال: أخبرني سليمان بن بلال (^٢)، عن شريك بن عبد الله بن أبي نمر، عن ابن المسيب، عن أبي موسى الأشعري، قال: توضأت في بيتي ثم خرجت فقلت: لأكونن اليوم مع رسول الله ﷺ؛ فجئت المسجد فسألت عن النبي ﷺ؟ فقالوا: خرج، ووجهه هاهنا، فخرجت في أثره حتى جئت بئر أربس (^٣)، وبابها من جريد، فمكثت عند بابها؛ حتى ظننت أن النبي ﷺ قد قضى حاجته وجلس، فجئته فسلمت عليه، وإذا هو قد جلس على قُفِّ (^٤) البئر، فتوسطه ثم دلى رجليه في البئر، كشف عن ساقه (^٥)،\n⦗٤٤٧⦘ فرجعت إلى الباب فقلت: لأكونن بواب رسول الله ﷺ، فلم أنشب أن دقق (^٦) -هو عندي (^٧): دفع الباب- فقلت: من هذا؟ قال: أبو بكر، قلت على رسلك، قال: وذهبت إلى النبي ﷺ فقلت: يا نبي الله، هذا أبو بكر يستأذن، فقال: إئذن له وبشره بالجنة، قال: فخرجت مسرعا حتى قلت لأبي بكر: ادخل ورسول الله ﷺ يبشرك بالجنة، قال (^٨): فدخل حتى جلس إلى جنب رسول الله ﷺ، في القف على يمينه، ودلى رجليه في البئر، كشف عن ساقيه، كما صنع النبي ﷺ قال: ثم رجعت، وقد كنت تركت أخي (^٩) يتوضأ، وقد كان قال لي: أنا على إثرك؛ فقلت: إن يرد الله بفلان خيرا يأت به-[يريد أخاه] (^١٠)\n⦗٤٤٨⦘ قال: فسمعت تحريك الباب، قلت: من هذا؟ قال: عمر، قلت: على رسلك، قال: وجئت إلى النبي ﷺ فسلمت عليه وأخبرته، فقال: \"إئذن له، وبشره بالجنة\"، قال: فجئت فأذنت له، وقلت له: إن (^١١) رسول الله ﷺ يبشرك بالجنة، فجاء (^١٢) حتى جلس مع رسول الله ﷺ على يساره، كضف عن ساقيه، ودلىَّ رجليه في البئر، كما صنع النبي ﷺ وأبو بكر، قال: ثم رجعت، فقلت: إن يرد الله بفلان خيرا يأت به -يريد به (^١٣) أخاه- فإذا تحريك الباب، فقلت: من هذا؟ قال: عثمان بن عفان، فقلت: على رسلك، وذهبت إلى النبي ﷺ فقلت: هذا عثمان يستأذن، قال: \"إئذن له، وبشره بالجنة مع بلاء يصيبه\"، أو \"بلوى تصيبه\"، قال: فجئت فقلت: رسول الله ﷺ يأذن لك ويبشرك بالجنة، مع بلوى تصيبك، فدخل (^١٤) فلم يجد في القف مجلسا، وجلس وجاههم من شق البئر الآخر، كشف عن ساقيه ودلاهما في البئر، كما صنع رسول الله ﷺ وأبو بكر وعمر.\nقال شريك: قال سعيد بن المسيب: فأوَّلْتُهَا قبورهم (^١٥).\n_________\n(^١) من نسخة (ل).\n(^٢) سليمان بن بلال هو موضع الالتقاء.\n(^٣) تقدم تعريف بها في التعليق على الحديث رقم (١٠٥٣٣).\n(^٤) القف -بضم القاف، وتشديد الفاء-: ما غلظ من الأرض وارتفع، ولم يبلغ أن يكون جبلا، والقف: اليابس، وهو هنا: الدكة التي جعلت حول البئر، أو هو جدار مرتفع حول البئر، كالدكة، يتمكن الجالس عليه من الجلوس. انظر: المجموع المغيث (٢/ ٧٣٧)، وجامع الأصول (٨/ ٥٦٥)، والفتح (٧/ ٣٦).\n(^٥) هكذا مفردة في الأصل ونسختي (ل)، (هـ)، وفي الصحيحين (ساقيه)، وسيأتي في هذا =\n⦗٤٤٧⦘ = الحديث أن أبا بكر وعمر وعثمان، كل منهم دلى ساقيه في البئر، كما صنع النبي ﷺ، فلعل الذي هنا سبق قلم من الناسخ.\n(^٦) هكذا هو في الأصل ونسختي (ل)، (هـ)، ولم أجده هكذا إلا في هذا الموضع، وليس عليه في النسخ ضبط.\n(^٧) فوق كلمة (عندي) ما يشبه الضبة في نسخة (ل). ورواية الصحيحين: (فجاء أبو بكر فدفع الباب).\n(^٨) كلمة (قال) ساقطة من نسخة (ل).\n(^٩) كان لأبي موسى أخوان: أبو بردة، وأبو رهم. وقيل: إن له أخا آخر اسمه: محمد.\nوأشهرهم: أبو بردة، واسمه عامر. الفتح (٧/ ٣٧، ٤٨٥).\n(^١٠) من نسخة (ل).\n(^١١) حرف (إن) ليس في نسخة (ل).\n(^١٢) في نسخة (ل): (قال: فدخل) بدل قوله هنا: (فجاء).\n(^١٣) كلمة (به) ليست في نسخة (ل) ولا في صحيح مسلم.\n(^١٤) في الأصل ونسخة (هـ): (فخرج)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^١٥) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٩).","vol":"18","page":446},{"text":"١٠٥٧٧ - حدثنا [الصغاني، حدثنا] (^١) سعيد بن عفير (^٢)، قال: حدثني سليمان بن بلال، قال: حدثني شريك بن عبد الله بن أبي نمر، قال: سمعت سعيد بن المسيب، يقول: حدثني أبو موسى الأشعري، هاهنا -وأشار في سليمان إلى مجلس سعيد، ناحية المقصورة- قال: قال أبو موسى: خرجت أريد رسول الله ﷺ، فوجدته قد سلك في الأموال (^٣)، فتبعته فوجدته قد دخل مالا، فجلس في القف، كشف عن ساقيه، ودلاهما (^٤) في البئر (^٥)، وذكر الحديث بمعنى الحديث الذي فوقه.\n_________\n(^١) من نسخة (ل).\n(^٢) سعيد بن عفير هو موضع الالتقاء.\n(^٣) المال في الأصل: ما يملك من الذهب والفضة، أطلق على كل ما يقتنى ويملك من الأعيان. النهاية (٤/ ٣٧٣).\n(^٤) في نسخة (ل): فدلاهما.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٩/ الطريق الثاني).","vol":"18","page":449},{"text":"١٠٥٧٨ - حدثنا يزيد بن سنان البصري، وعُبيد بن شريك، قالا: حدثنا سعيد بن أبي مريم (^١)، أخبرنا محمد بن جعفر، قال: أخبرنا شريك\n⦗٤٥٠⦘ ابن عبد الله، عن سعيد بن المسيب، عن أبي موسى الأشعري، أنه قال: خرج رسول الله ﷺ يوما إلى حائط من حوائط المدينة لحاجة، وخرجت في أثره، فلما دخل الحائط جلست على بابه؛ وقلت: لأكونن بواب النبي ﷺ، -ولم يأمرني- فذهب النبي ﷺ فقضى حاجته، ثم جلس على قف البئر كشف (^٢) عن ساقيه ودلاهما في البئر، فجاء أبو بكر يستأذن عليه ليدخل، فقلت: كما أنت حتى أستأذن لك، فوقف وجئت إلى النبي ﷺ فقلت: يا نبي الله، أبو بكر يستأذن عليك، فقال: \"إئذن له، وبشره بالجنة\"، فدخل فجاء عن يمين النبي ﷺ، فكشف عن ساقيه ودلاهما في البئر، ثم جاء عمر، فقلت له: كما أنت حتى أستأذن لك، فقال النبي ﷺ: \"إئذن له، وبشره بالجنة\"، فجاء عن يسار النبي ﷺ، فكشف عن ساقيه ودلاهما في البئر، فامتلأ القف فلم يكن فيه مجلس، فجاء عثمان، فقلت: كما أنت حتى أستأذن لك، فقال النبي ﷺ: \"إئذن له، وبشره بالجنة مع بلاء يصيبه\"، فدخل فلم يجد معهم مجلسا؛ فتحول حتى جاء مقابلهم على شفة البئر، فكشف عن ساقيه ودلاهما في البئر، فجعلت أتمنى أن يأتي في أخ، وجعلت أدعو الله أن يأتي به، فلم يأت أحد حتى قاموا فانصرفوا.\n⦗٤٥١⦘ قال ابن المسيب: فتأولت ذلك قبورهم، اجتمعت هاهنا، وانفرد عثمان (^٣).\n_________\n(^١) سعيد بن أبي مريم هو موضع الالتقاء.\n(^٢) في نسخة (ل): فكشف.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٩ / الطريق الثالث).\nفوائد الاستخراج: ذكر تمام رواية سعيد بن أبي مريم، ومسلم ساق طرفها، ثم أحال بالباقي على رواية سليمان بن بلال.","vol":"18","page":449},{"text":"١٠٥٧٩ - حدثنا حُميد بن عياش، بسافرية (^١) من كورة لد، حدثنا مؤمل ابن إسماعيل، حدثنا يعقوب بن إسماعيل بن يسار (^٢)، -شيخ من أهل المدينة- حدثنا عبد الرحمن بن حرملة (^٣)، عن ابن المسيب (^٤)، عن أبي موسى، قال: انطلقت مع النبي ﷺ فدخل حائطا فقضى حاجته ثم توضأ، ثم جاء فقعد على قف البئر، فقال لي: \"يا أبا موسى أملك علي الباب؛ لا يدخل أحد إلا بإذن\"، فجاء أبو بكر فضرب الباب، فقلت: يا رسول الله، هذا أبو بكر يستأذن، قال: \"إئذن له،\n⦗٤٥٢⦘ وبشره بالجنة\"، ففتحت الباب وبشرته، فدخل وهو يحمد الله ﷿، حتى أتى النبي ﷺ فأقعده عن يمينه، ثم جاء رجل آخر (^٥) فضرب الباب، فقلت: من هذا؟ قال: عمر بن الخطاب، فقلت: يا رسول الله، هذا عمر بن الخطاب يستأذن، فقال: \"إئذن له وبشره بالجنة\"، ففتحت الباب وبشرته، فدخل يحمد الله حتى أتى النبي ﷺ، فأقعده عن يساره، فامتلأ القف. ثم جاء رجل فضرب الباب، فقلت: من هذا؟ قال: عثمان، قلت: يا رسول الله، هذا عثمان يستأذن، قال: \"إئذن له، وبشره بالجنة على بلوى تصيبه كبيره\"، قال: ففتحت الباب وبشرته، قال: فدخل وهو يقول: اللهم صبرا، اللهم صبرا، حتى أتى النبي ﷺ، وقد امتلأ القف، فلم يجد مجلسا، فجلس قبالهم في القف الآخر.\nقال سعيد بن المسيب: فأولت ذلك: انتباذ قبره من قبورهم (^٦).\n_________\n(^١) السافرية: قرية إلى جانب الرملة. معجم البلدان (٩/ ١٩٣)، وأما (كورة لد) فسبق بيانها، انظر: الحديث رقم (١٠٥٣٩).\n(^٢) لم أقف على ترجمته، وسماه المزي في الرواة عن حرملة بن يحيى. تهذيب الكمال (١٧/ ٥٩).\n(^٣) ابن عمرو بن سنة، الأسلمي.\n(^٤) ابن المسيب هو موضع الالتقاء.\n(^٥) كلمة (آخر) ساقطة من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣)، وهذا الطريق عند مسلم برقم (٢٩).","vol":"18","page":451},{"text":"١٠٥٨٠ - ز- حدثنا أبو عمر الإمام، حدثنا مخلد، عن حنظلة ابن أبي سفيان (^١)، عن أخيه عبد الرحمن بن عبيد بن ركانة (^٢) [¬*]، عن أبي هريرة،\n⦗٤٥٣⦘ قال: دخل رسول الله ﷺ حشا (^٣) لبني فلان (^٤)، وقال: \"أمسك الباب\"، وذكر الحديث بطوله (^٥).\n_________\n(^١) ابن عبد الرحمن بن صفوان بن أمية، القرشي، الجمحي، المكي.\n(^٢) القرشي الجمحي، أبو مرارة، أخو عمرو، وحنظلة. =\n⦗٤٥٣⦘ = ذكره ابن حبان في الثقات.\nولم يذكر فيه البخاري، ولا ابن أبي حاتم جرحا ولا تعديلا.\nانظر: الرواة من الإخوة والأخوات لعلي بن المديني (٧٦/ ترجمة ٤٠٧)، والتأريخ الكبير (٥/ ٢٩٣ / ترجمة ٩٥٦)، والجرح والتعديل (٥/ ٢٤٢ / ترجمة ١١٥١).\nتنبيه: قال الذهبي في الميزان (٢/ ٥٦٧ / ترجمة ٤٨٧٧): عبد الرحمن ابن أبي سفيان، راوي حديث: \"حمى ﵇ المدينة، بريدا من كل ناحية\"، وعنه: العقدي، وزيد بن الحباب. قال أبو حاتم: لا أعرفه. ومشاه غيره. اهـ.\nونقل كلامه ابن حجر -في اللسان (٣/ ٤١٧/ ترجمة ١٦٣٦) - ولم يزد عليه.\nوأظن هذا وهما، فإن راوي ذلك الحديث هو عبد الله بن سفيان، وهو الذي قال فيه أبو حاتم: لا أعرفه.\nانظر: الجرح والتعديل (٥/ ٦٧)، والميزان (٢/ ٤٣٠ / ترجمة ٤٣٥٨)، والأحاديث الواردة في فضائل المدينة (ص ١٠٨، ١٠٩ / حديث رقم ٣٧).\n(^٣) هكذا مضموم الحاء في نسخة (ل)، وفيه لغتان: فتح الحاء وضمها، وهو: البستان، وجمعه حشان، كبطن وبطنان.\nانظر: غريب الحديث لأبي عبيد (٤/ ١٠)، والمجموع المغيث (١/ ٤٥٤)، والفائق (٣/ ٤٣١).\n(^٤) هم بنو النجار، كما تقدم تخريجه، في الحديث رقم (١٠٥٣٤).\n(^٥) إسناد المصنف فيه (مخلد) صدوق له أوهام، وعبد الرحمن بن عبيد، لم أجد في بيان =\n⦗٤٥٤⦘ = حاله إلا ذكر ابن حبان له في الثقات، وبقية رجاله ثقات، فلعله من أوهام مخلد بن يزيد؛ فإن هذا الحديث معروف بأبي موسى الأشعري، والله أعلم.\nولم أقف على من أخرجه غير المصنف.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة كوبريللو (٥/ ق ١٤٢/ أ): (عن أخيه عبد الرحمن بن عبيد بن ركانة)، وصوابه: (عن أخيه عبد الرحمن، عن عبيد بن ركانة)، وهو على الصواب في نسخة كوبريللو (٩/ ق ١٥٩/ ب)، (١٠/ ق ٢٣٩/ أ) مصححا في الهامش بالأحمر، وإتحاف المهرة (١٩٤٢٤).","vol":"18","page":452},{"text":"١٠٥٨١ - حدثنا أبو داوود الحراني، حدثنا يعقوب بن إبراهيم ابن سعد، حدثنا أبي، عن صالح، عن أبي الزناد، عن أبي سلمة [ابن عبد الرحمن] (^١)، أن عبد الرحمن بن نافع بن عبد الحارث الخزاعي أخبره، أن أبا موسى (^٢) أخبره، أن رسول الله ﷺ كان في حائط بالمدينة، على قف البئر مدليا رجليه في البئر، فدق الباب أبو بكر، فقال النبي ﷺ: \"إئذن له، وبشره بالجنة\"، ففعل فدخل أبو بكر، فدلى رجليه، ثم دق الباب عمر، فقال النبي: \"ائذن له، وبشره بالجنة\"، ففعل ثم دق عثمان الباب، فقال له رسول الله ﷺ: \"ائذن له، وبشره بالجنة، وسيلقى بلاء\"، ففعل (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) أبو موسى -الأشعرى- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٣٣).","vol":"18","page":454},{"text":"١٠٥٨٢ - ز- حدثنا أبو الأزهر، قال: حدثنا حبان، قال: حدثنا وهيب، حدثنا موسى بن عقبة، قال: سمعت أبا سلمة يحدث -ولا أعلمه\n⦗٤٥٥⦘ إلا عن نافع بن عبد الحارث (^١) - أن النبي ﷺ دخل حائطا وذكر الحديث (^٢).\n_________\n(^١) ابن حبالة بن عمير بن الحارث، الخزاعي، صحابي، والي عمر بن الخطاب على مكة.\nانظر: الطبقات الكبرى (٥/ ٤٦٠)، والآحاد والمثاني (٤/ ٣١١ / ترجمة ٧١٥)، وتهذيب الكمال -٢٩/ ٢٧٩ - ٢٨١ / ترجمة ٦٣٦٣)، والإصابة (٦/ ٢٢٦/ ترجمة ٨٦٥١).\n(^٢) رجال إسناده ثقات.\nوقد رواه أحمد -في مسنده (٣/ ٤٠٨) - عن عفان، عن وهيب، به، وساق متنه. وكذلك الطبراني في الأوسط (٣/ ١٦٤/ حديث رقم ٢٨١١) من طريق عبد العزيز بن المختار، عن موسى بن عقبة، به. وقد تابع موسى بن عقبة على روايته هذه، محمد بن عمرو، كما في الحديث التالي.\nأخرجه أبو داوود في سننه -كتاب الأدب، باب الاستئذان بالدق- (٥/ ٣٧٥ / حديث رقم ٥١٨٨)، وابن أبي شيبة (١٢/ ٥٥/ حديث رقم ١٢١١٠)، وأحمد (٣/ ٤٠٨)، وابن أبي عاصم في الآحاد والمثاني (٤/ ٣١٢ / حديث رقم ٢٣٣٧)، وفي السنة (٢/ ٥٣٠/ حديث رقم ١١٤٧)، والنسائي في الكبرى -كما في تحفة الأشراف (٩/ ٤ / حديث رقم ١١٥٨٣)، والمزي في تهذيب الكمال (١٧/ ٤٥٥، ٤٥٦/ في ترجمة عبد الرحمن بن نافع بن عبد الحارث)، كلهم من طرق عن محمد بن عمرو، عن أبي سلمة، به.\nوخالفهما أبو الزناد، فرواه عن أبي سلمة، عن عبد الرحمن بن نافع ابن عبد الحارث، عن أبي موسى، كما تقدم في الحديث السابق. =\n⦗٤٥٦⦘ = وصوب ابن حجر رواية أبي الزناد، وحكم على رواية موسى بن عقبة، ومحمد بن عمرو بالوهم، وذكر أن أحمد أخرجه من طريق موسى بن عقبة، عن أبي سلمة، عن نافع، فذكره، وفيه: (فجاء أبو بكر فاستأذن، فقال لأبي موسى -فيما أعلم-: \"إئذن له\". الفتح (٧/ ٣٧).\nوهذه اللفظة التي ذكرها ابن حجر، لم أجدها في المسند (٣/ ٤٠٨)، فالله أعلم.\nوكذلك رجح الشيخ الألباني رواية أبي الزناد على رواية محمد بن عمرو، لأن أبا الزناد أوثق منه وأحفظ، ولأن الحديث المعروف بأبي موسى الأشعري، ﵁.\nانظر: ظلال الجنة (٢/ ٥٣٠، ٥٣١/ حديث رقم ١١٤٧).\nلكن الشيخ لم يشر إلى متابعة موسى بن عقبة لمحمد بن عمرو، ولعله لم يطلع عليها.","vol":"18","page":454},{"text":"١٠٥٨٣ - ز- حدثنا أبو بكر محمد بن ربح (^١)، حدثنا يزيد ابن هارون، عن محمد بن عمرو (^٢)، عن أبي سلمة، عن نافع بن عبد الحارث، قال: قال لي النبي ﷺ: \"يا نافع أملك\"، أو \"أمسك [علي] (^٣) الباب\". وذكر حديث القف (^٤).\n_________\n(^١) ربح هو بالباء المعجمة بواحدة من تحت. الإكمال (٤/ ٩٢).\nوهو محمد بن ربح بن سليمان، البزاز، أبو بكر، البغدادي، ت (٢٨٣) هـ.\n(^٢) ابن علقمة بن وقاص، الليثي، أبو عبد الله، وقيل: أبو الحسن، المديني.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه والكلام عليه، انظر الحديث رقم (١٠٥٨٢).","vol":"18","page":456},{"text":"١٠٥٨٤ - ز- حدثنا إبراهيم بن خرزاذ الأنطاكي، وحمدون ابن عمارة (^١)، قالا: حدثنا سعيد بن سليمان، حدثنا عبد الأعلى بن أبي المساور (^٢)، قال: حدثنا المختار بن فلفل (^٣)، عن أنس بن مالك، قال: دخل رسول الله ﷺ حائطا من حوائط الأنصار بالمدينة، ثم قال: \"يا أنس، احفظ الباب\"، قال: فضرب الباب، فقلت: يا رسول الله، إن هذا الباب يضرب، قال رسول الله ﷺ: \"ائذن له، وبشره بالجنة، وأعلمه أنه الخليفة من بعدي\"، قال: أنس: فجئت أفتح [له] (^٤) -وأنا لا أدري من هو- فنظرت، فإذا هو أبو بكر، فبشرته بالجنة، وأخبرته يقول النبي ﷺ، وذكر الحديث (^٥).\n_________\n(^١) البغدادي، أبو جعفر، البزار، اسمه: محمد، و(حمدون) لقب عليه، ت (٢٦٢) هـ.\n(^٢) الزهريّ مولاهم، أبو مسعود، الجرار -بالجيم ورائين مهملتين- الكوفي.\n(^٣) فلفل هو بفائين مضمومتين، يلي كل واحدة لام، الأولى ساكنة. توضيح المشتبه (٧/ ١١٧)، وتقريب التهذيب (٩٢٦/ ترجمة ٦٥٦٨).\nوالمختار بن فلفل هو مولى آل عمرو بن حريث.\n(^٤) من نسخة (ل).\n(^٥) إسناده واه، والحديث باطل، قال أبو حاتم: (عبد الأعلى -يعني: ابن أبي المساور، راوي هذا الحديث- ضعيف شبه متروك، وهذا الحديث باطل، كتبت بالبصرة هذا الحديث، عن شيخ يسمى: خالد بن يزيد السابري، عن عبد الأعلى نفسه، ولم أحدث به). اهـ. علل الحديث لابن أبي حاتم (٢/ ٣٨٦، ٣٨٧ / حديث رقم =\n⦗٤٥٨⦘ = ٢٦٧١).\nومع هذا فقد اختلف فيه على عبد الأعلي بن أبي مساور؛ فقد رواه خلاد بن يحيى، عنه، عن إبراهيم بن محمد بن حاطب، عن عبد الرحمن بن بجير، عن زيد بن أرقم، قال: بعثني رسول الله ﷺ فقال: \"انطلق حتى تأتي أبا بكر، فتجده في داره جالسا محتبيا، فقيل: إن النبي ﷺ يقرأ عليك السلام، ويقول: أبشر بالجنة، ثم انطلق حتى تأتي الثنية فتلقى عمر … \" الحديث، ولم يذكر الخلافة. أخرجه البيهقي في الدلائل (٦/ ٣٨٩ - ٣٩١)، وقال: (عبد الأعلى بن أبي المساور ضعيف في الحديث، فإن كان حفظ هذا، فيحتمل أن يكون النبي ﷺ بعث زيد بن أرقم إليهم، وأبو موسى لم يعلمه، فقعد على الباب، فلما جاءوا راسلهم على لسان أبي موسى بمثل ذلك، والله أعلم). اهـ.\nورواية عبد الأعلى بن أبي المساور الحديث عن المختار بن فلفل، عن أنس، تابعه عليها بكر بن المختار، عن المختار بن فلفل، به.\nأخرجه البزار (كشف الأستار ٢/ ٢٢٦/ حديث رقم ١٥٧٣)، وابن حبان في المجروحين (١/ ١٩٥/ ١٩٦) كلاهما من طريق بكر بن المختار، به.\nقال البزار: إنما يعرف من حديث بكر بن المختار، ولم يتابع عليه. اهـ.\nوقال ابن حبان: (منكر الحديث جدا، يروي عن أبيه ما لا يشك من الحديث صناعته، أنه معمول، لا تحل الرواية عنه إلا على سبيل الاعتبار، روى عن أبيه المختار بن فلفل، عن أنس قال: كنت مع النبي ﷺ ....) وساق ابن حبان الحديث بطوله.\nوبكر بن المختار وصفه ابن حجر -أيضًا- بأنه واه. المطالب العالية (المسندة ٤/ ٢٠٥ / حديث رقم ٣٨٢٧). =\n⦗٤٥٩⦘ = وتابعهما الصقر بن عبد الرحمن بن مالك بن مغول، فرواه عن عبد الله ابن إدريس، عن المختار بن فلفل، به.\nأخرجه ابن أبي عاصم في السنة (٢/ ٥٣٢، ٥٤٣ /حديث رقم ١١٥٠، ١١٦٨)، وأبو يعلى في مسنده (٧/ ٤٥، ٤٦/ حديث رقم ١٢٠٣)، كلاهما من طريق الصقر، به.\nوالصقر -ويقال له: السقر، بالسين- كذبه مطين، وأبو بكر بن أبي شيبة، وأبو علي جزرة، والذهبي، والهيثمي، وغيرهم.\nقال ابن حجر: وبكر، وعبد الأعلى، واهيان، والصقر أوهى منهما، فلعله تحمله عن بكر، أو عبد الأعلى، فقلبه عن عبد الله بن إدريس، ليروج، ولو كان هذا وقع ما قال أبو بكر للأنصار: قد رضيت لك أحد الرجلين: عمر، أو أبو عبيدة، ولما قال عمر: الأمر شورى في ستة. اهـ.\nانظر: الجرح والتعديل (٤/ ٣١٠ / ترجمة ١٣٥٣)، والميزان (٢/ ٣١٧ / ترجمة ٣٩٠٣)، ومجمع الزوائد (٥/ ١٧٧)، ولسان الميزان (٣/ ١٩٢ - / ١٩٤ ترجمة ٨٦٨)، والمطالب العالية (المسندة ٤/ ٢٠٥/ باب إعلامه بالخفاء بعده).\nوتابعهم أبو عمر عتبة بن أبي روق، فرواه عن أنس ﵁.\nأخرجه البزار عن عمر بن محمد بن الحسن، عن أبيه، عن أبي عمر وعتبة بن أبي روق. كشف الأستار (٢/ ٢٢٥، ٢٢٦/ حديث رقم ١٥٧٢)، وذكر البزار أنه لا يعلمه عن أنس إلا من وجهين: هذا أحدها، والآخر هو: بكر ابن المختار بن فلفل، عن أبيه، عن أنس.\nوعتبة هذا لم أقف في ترجمته إلا على قول الهيثمي: ضعفه النسائي وغيره، ووثقه ابن حبان. اهـ. =\n⦗٤٦٠⦘ = مجمع الزوائد (٥/ ١٧٧).\nوعلى كل حال فهذا الحديث الذي فيه ذكر الخلفاء، قد حكم عليه بالوضع ابن المديني، وابن حبان، وابن الجوزي، والذهبي، وابن حجر، والألباني.\nانظر: -إضافة إلى ما تقدم من مراجع-: العلل المتناهية (١/ ٢٠٤ / حديث رقم ٣٢٩)، والأجوبة المرضية (١/ ٦٣ - ٦٦/ حديث رقم ١٣)، وظلال الجنة في تخريج السنة (٢/ ٥٣٢، ٥٣٣ / حديث رقم ١١٥٠).","vol":"18","page":457},{"text":"١٠٥٨٥ - ز- حدثنا أبو داوود الحراني، حدثنا أحمد بن إسحاق، قال: حدثنا همام، عن قتادة، عن محمد بن سيرين، ومحمد بن عُبيد الحنفي (^١)، عن عبد الله بن عمرو، قال: كنت مع رسول الله ﷺ في حشان من حشان المدينة، فجاء رجل يستأذن، فقال: ائذن له، وبشره بالجنة، فقمت فإذا أبو بكر، فأذنت له وبشرته بالجنة، فجعل يحمد الله حتى جلس، وذكر الحديث إلى قصة عثمان، فجعل يقول: اللهم صبرا حتى جلس، فقلت: يا رسول الله، فأين أنا؟ قال: أنت مع أبيك\" (^٢).\nإلى هنا لم يخرجاه (^٣).\n_________\n(^١) أبو قدامة.\n(^٢) إسناده رجاله الثقات إلا محمد بن عبيد الحنفي، لكنه مقرون بمحمد بن سيرين.\nوأخرجه أحمد (٢/ ١٦٥)، عن يزيد، عن همام، به.\n(^٣) هذه الجملة ساقطة من نسخة (ل).","vol":"18","page":460},{"text":"١٠٥٨٦ - حدثنا محمد بن زياد العجلي، حدثنا هشام بن عبيد الله\n⦗٤٦١⦘ الرازي (^١)، ح،. وحدثنا إبراهيم بن إسحاق السراج، حدثنا يحيى بن يحيى (^٢)، ح.\nوحدثنا الصغاني، قال: حدثنا يحيى بن أيوب (^٣)، قالوا:\n⦗٤٦٢⦘ حدثنا إسماعيل بن جعفر، حدثنا محمد بن أبي حرملة، عن عطاء، وسليمان، ابني يسار، وأبي سلمة بن عبد الرحمن، عن عائشة، قالت: كان رسول الله ﷺ مضطجعا في بيته، كاشفا عن فخذيه، أو ساقيه، فاستأذن أبو بكر، فأذن له، فدخل وهو على تلك الحال يتحدث (^٤)، ثم استأذن عمر، فأذن له وهو كذلك، فدخل فتحدث، ثم استأذن عثمان؛ فجلس رسول الله ﷺ وسوى ثيابه -قال محمد: لا أقول ذلك في يوم واحد- فدخل فتحدث، فلما خرج قالت عائشة: يا رسول الله، دخل أبو بكر فلم تهتش له (^٥)، ولم تباله (^٦)، ثم [دخل عمر فلم تهتش له، ولم تباله،\n⦗٤٦٣⦘ ثم] (^٧) دخل عثمان فجلست وسويت ثيابك، فقال: ألا أستحي من رجل تستحي (^٨) منه الملائكة\" (^٩).\n_________\n(^١) ت (٢٢١) هـ. وينسب إلى (سن) -بكسر السين المهملة، وتشديد النون المكسورة-\nقرية من قرى بغداد، الأنساب (٣/ ٣٢٦). وقد ورد في بعض المصادر المطبوعة: (السبتي) بالباء والتاء، وهو خطأ.\nقال أبو بكر الأعين: سألت أحمد بن حنبل: أكتب عن هشام بن عبيد الله؟ فقال: لا، ولا كرامة.\nوقال العجلي: ضعيف.\nوقال ابن حبان: كان يهم في الروايات، ويخطئ إذا روى عن الأثبات، فلما أكثر مخالفته الإثبات، بطل الاحتجاج به.\nوأور له الذهبي حديثين باطلين، أحدهما عن مالك، ذكره الدارقطني في (الغرائب) وذكر أنه تفرد به عن مالك، وأنه وهم فيه، ودخل عليه حديث في حديث.\nقال أبو حاتم: صدوق.\nوقال ابن أبي حاتم: ثقة يحتج بحديثه.\nانظر: الثقات للعجلي (٤٥٨ / ترجمة ١٧٣٩)، وسؤالات البرذعي -ضمن كتاب (أبو زرعة الرازي) - (٢/ ٧٥٧)، والجرح والتعديل (٩/ ٦٧ / ترجمة ٢٥٦)، والمجروحين (٣/ ٩٠)، والميزان (٤/ ٣٠٠، ٣٠١ / ترجمة ٩٢٣٠)، واللسان (٦/ ١٩٥ / ترجمة ٦٩٦).\n(^٢) يحيى بن يحيى هو موضع الالتقاء، في هذا الطريق.\n(^٣) يحيى بن أيوب، هو موضع الالتقاء، في هذا الطريق.\n(^٤) في نسخة (ل) وصحيح مسلم: فتحدث.\n(^٥) في نسخة (ل): (تهش)، بتاء واحدة.\nقال النووي -عن كلمة (تهتش) -: (هكذا هو في جميع نسخ بلادنا (تهتش)، بالتاء بعد الهاء، وفي بعض النسخ -الطارئة- بحذفها، وكذا ذكره القاضي، وعلى هذا فالهاء مفتوحة، يقال هش يهش، كشم يشم. وأما (الهش) الذي هو هبط الورق من الشجر، فيقال منه: هش يهش، بالضم، قال الله تعالى: [وأهش بها]، قال أهل اللغة: الهشاشة والبشاشة بمعنى: طلاقة الوجه، وحسن اللقاء). اهـ.\nوقال الزمخشري: يقال هشِشت أهِش، وهشِشت أهُش، وهِشت أهِيش: إذا فرحت وارتحت للأمر. اهـ.\nالفائق (٤/ ١٠٤)، وشرح النووي (١٥/ ١٦٤)، وانظر أيضا: غريب الحديث لأبي عبيد (٤/ ٣٦١)، والنهاية (٥/ ٢٦٤).\n(^٦) يقال: ما باليت به، مبالاة، وبالية، وبالة. =\n⦗٤٦٣⦘ = قال النووي: ومعنى (لم بتاله): لم تكثرت به، وتحتفل لدخوله. اهـ.\nالمجموع المغيث (١/ ١٨٩)، وشرح النووي (١٥/ ١٦٥)، وانظر -أيضًا-: الفائق (١/ ١٢٩)، والنهاية (١/ ١٥٦).\n(^٧) ما بين المعقوفتين من نسختي (ل)، (هـ)، لكن عليه في نسخة (هـ) إشارة (لا- إلى).\nوفي الأصل ضبة مكان السقط، ثم قال في الحاشية: سقط ذكر عمر.\n(^٨) قال النووي: قوله ﷺ: \"ألا أستحي ممن تستحي .... \" هكذا هو في الرواية: \"أستحي\" بياء واحدة في كل واحدة منهما. قال أهل اللغة: يقال: استحي يستحيي -بيائين- واستحى يستحي -بياء واحدة-: لغتان، الأولى أفصح وأشهر، وبها جاء القرآن. اهـ.\nشرح النووي (١٥/ ١٦٥/ وانظر لسان العرب (٢/ ١٠٨٠).\n(^٩) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عثمان ابن عفان، ﵁، (٤/ ١٨٦٦/ حديث رقم ٢٦).","vol":"18","page":460},{"text":"١٠٥٨٧ - حدثنا يوسف بن سعيد بن مسلم، قال: حدثنا حجاج ابن محمد، حدثني الليث بن سعد (^١)، قال: حدثني عقيل، عن ابن شهاب، عن يحيى بن سعيد بن العاص، أن سعيد بن العاص أخبره، أن عائشة، وعثمان حدثاه، أن أبا بكر استأذن على رسول الله ﷺ، وهو مضطجع على فراشه، لابس مرط (^٢) عائشة، فأذن لأبي بكر وهو كذلك، فقضى\n⦗٤٦٤⦘ إليه حاجته ثم انصرف، ثم استأذن عمر، فاذن له وهو على تلك الحال، فقضى إليه حاجته، ثم انصرف. قال عثمان: ثم استأذنت عليه، فجلس، وقال لعائشة: اجمعي عليك ثيابك، فقضيت إليه حاجتي وانصرفت. قالت عائشة: يا رسول الله، ما لي لم أرك فزعت لأبي بكر وعمر، كما فزعت لعثمان؟ فقال رسول الله ﷺ: \"إن عثمان رجل حيي؛ وإني خشيت إن أذنت له على تلك الحالة (^٣)، أن لا يبلغ إلي في حاجته\" (^٤).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء.\n(^٢) المرط -بكسر أوله- كساء من صوف، أو خز، كان يؤتزر به. =\n⦗٤٦٤⦘ = قال ابن حجر: وعن النضر بن شميل ما يقتضى أنه خاص بلبس النساء.\nانظر: غريب الحديث لأبي عبيد (١/ ٢٢٧)، والفائق (٣/ ٣٥٩)، وفتح الباري (١/ ٤٨٢).\n(^٣) في نسخة (ل) وصحيح مسلم: (الحال).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عثمان ابن عفان، ﵁، (٤/ ١٨٦٦/ حديث رقم ٢٧).","vol":"18","page":463},{"text":"١٠٥٨٨ - حدثنا محمد بن عزيز، ويونس بن عبد الأعلى، قالا: حدثنا سلامة بن روح، قال: أخبرنا (^١) عقيل، حدثني الزهريّ، بإسناده، مثله (^٢).\n_________\n(^١) كلمة (أخبرنا) ساقطة من نسخة (ل)، ومضروب عليها في نسخة (هـ).\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٨٧).","vol":"18","page":464},{"text":"١٠٥٨٩ - حدثنا سليمان بن سيف، والعباس بن محمد، قالا:\n⦗٤٦٥⦘ حدثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثني أبي، عن صالح، قال: قال ابن شهاب: أخبرني يحيى بن سعيد بن العاص، أن سعيد بن العاص أخبره، أن عثمان وعائشة حدثاه، أن أبا بكر الصديق استأذن على رسول الله ﷺ وهو مضطجع على فراشه، لابس مرط عائشة، فأذن لأبي بكر على رسول الله ﷺ، وهو كذلك، فقضى إليه حاجته، ثم انصرف، ثم استأذن عمر، فأذن له على تلك الحال، فقضى إليه حاجته، ثم انصرف. قال عثمان: ثم استأذنت عليه فجلس، وقال لعائشة: \"اجمعي عليك ثيابك\"، قال: فقضيت إليه حاجتي ثم انصرفت.\nفقالت عائشة: يا رسول الله، لم أرك فزعت لأبي بكر، وعمر، كما فزعت لعثمان؟ قالت: قال رسول الله ﷺ: \"إن عثمان رجل حيي؛ وإني خشيت إن أذنت له وأنا على تلك الحال، أن لا يبلغ إلي حاجته\" (^٢).\n⦗٤٦٦⦘ قال أبو عوانة: الصحيح هذا، وتكلموا في قوله: \"ألا أستحي ممن تستحي منه الملائكة\".\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٨٧)، وهذا الطريق عند مسلم برقم (٢٧/ الطريق الثاني).\nفوائد الاستخراج: ذكر تمام متن رواية يعقوب بن إبراهيم بن سعد، ومسلم ساق إسنادها، وذكر طرفها، وأحال بالباقي على رواية عقيل عن الزهري.","vol":"18","page":464},{"text":"١٠٥٩٠ - حدثنا محمد بن النعمان بن بشير، قال: حدثنا عبد العزيز الأويسي، قال: حدثنا إبراهيم بن سعد (^١)، عن صالح، قال: قال الزهريّ بإسناده، مثله (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٨٧)، وهذا الطريق عند مسلم برقم (٢٧ / الطريق الثاني).","vol":"18","page":466},{"text":"١٠٥٩١ - حدثني إبراهيم بن مرزوق، قال: حدثنا عثمان بن عمر، أخبرنا مالك، وابن أبي ذئب، عن الزهريّ (^١)، عن يحيى بن سعيد، بإسناده، نحوه (^٢).\nمالك (^٣) لم يقل في الدنيا أحد غير إبراهيم، ولا ابن أبي ذئب معروف.\n_________\n(^١) الزهريّ هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٨٧).\n(^٣) جملة (مالك لم يقل) ساقطة من نسخة (ل).","vol":"18","page":466},{"text":"١٠٥٩٢ - ز- حدثنا عمر بن شبة، حدثنا عبد الوهاب ابن عبد المجيد (^١)، حدثنا أيوب، عن أبي قلابة، عن أبي الأشعث (^٢)، قال: قام\n⦗٤٦٧⦘ خطباء بالشام، منهم رجل من أصحاب النبي ﷺ، فقام آخرهم -رجل (^٣) يقال له: مرة بن كعب (^٤) - قال: لولا حديث سمعته من رسول الله ﷺ ما قمت، ذكر الفتن فقربها، فمر رجل متقنع في ثوب، فقال: هذا يومئذ على الهدى؛ فقمت إليه، فإذا عثمان، فأقبلت عليه بوجهه، فقلت: هذا؟ قال: \"نعم\" (^٥).\n_________\n(^١) ابن الصلت، الثقفي، أبو محمد، البصري، ت (١٩٤) هـ.\n(^٢) هو شراحيل بن آدة، الصنعاني. وقيل: اسمه: شراحيل بن شرحبيل بن كليب بن آدة، =\n⦗٤٦٧⦘ = ويقال: شراحيل بن كليب بن آدة، ويقال: شراحيل بن شراحيل، ويقال: شرحبيل ابن شرحبيل. والأول أشهر. توفي بعد المئة.\nوثقه العجلي، والذهبي، وابن حجر.\nوذكره ابن حبان في الثقات.\nانظر: الثقات للعجلي (٤٨٩ / ترجمة ١٨٩٤)، والسير (٤/ ٣٥٨ / ترجمة ١٣٨)، والكاشف (٢/ ٦/ ٢٢٧٥)، وتقريب التهذيب (٤٣٣ / ترجمة ٢٧٧٦).\n(^٣) في الأصل ونسخة (هـ): (رجلا)، والتصويب من نسخة (ل).\n(^٤) ويقال: كعب بن مرة، البهزي، السلمي، صحابي، سكن البصرة، ثم الأردن، ت (٥٩) هـ، وقيل: (٥٧) هـ.\nانظر: الطبقات الكبرى (٧/ ٤١٤)، والآحاد والمثاني (٣/ ٦٥/ ترجمة ٣٨١)، وأسد الغابة (٤/ ٤٨٩ / ترجمة ٤٤٧٩) و(٥/ ١٤٩/ ترجمة ٤٨٥٠)، والإصابة (٥/ ٣٠٩ / ترجمة ٧٤٢٨) و(٦/ ٨٢ / ترجمة ٧٩٠١).\n(^٥) إسناده صحيح.\nوأخرجه الترمذي في سننه -كتاب المناقب، باب في مناقب عثمان بن عفان، ﵁، (٥/ ٥٨٦، ٥٨٧ / حديث رقم ٣٧٠٤) عن محمد بن بشار، عن =\n⦗٤٦٨⦘ = عبد الوهاب بن المجيد الثقفي، به.\nوأخرجه ابن أبي شيبة (١٢/ ٤١، ٤٢/ حديث رقم ١٢٠٧٥) عن ابن علية، عن أيوب، به.\nقال الترمذي: هذا حديث حسن صحيح.\nوصححه الألباني في صحيح الترمذي (٣/ ٢١٠/ حديث رقم ٢٩٢٢).","vol":"18","page":466},{"text":"<span data-type='title' id=toc-1347>ومن مناقب علي بن أبي طالب </span>(^١)\n_________\n(^١) في نسخة (ل): (كرم الله وجهه)، وفي نسخة (هـ) زيادة (أمير المؤمنين).","vol":"18","page":468},{"text":"١٠٥٩٣ - حدثنا يزيد بن سنان البصري، قال: حدثنا حبان ابن هلال، ح.\nوحدثنا أبو أمية، قال: حدثنا أبو النعمان، وأبو الوليد، قالوا: حدثنا (^١) يوسف بن الماجشون (^٢)، قال: أخبرني محمد بن المنكدر، عن سعيد بن المسيب، عن عامر بن سعد بن أبي وقاص، عن سعد بن أبي وقاص قال: سمعت رسول الله ﷺ يقول لعلي: \"أنت مني بمنزلة هارون من موسى، إلا أنه ليس بعدي نبي\". قال (^٣): فأحببت أن أشافه بذلك سعدا، فلقيته فذكرت له ما ذكر لي عامر،\n⦗٤٦٩⦘ فقال [لي] (^٤): نعم سمعته، فقلت له: أنت سمعته؟ فادخل أصبعيه في أذنيه، ثم قال: نعم، وإلا فاصطكتا (^٥) (^٦).\n_________\n(^١) كلمة (حدثنا) ساقطة من نسخة (هـ).\n(^٢) يوسف بن الماجشون هو موضع الالتقاء.\n(^٣) أي: سعيد بن المسيب، كما هو ظاهر السياق، وصرح باسمه عند مسلم.\n(^٤) من نسخة (ل).\n(^٥) هكذا في الأصل ونسختي (ل)، (هـ)، بحرف الصاد، وصحح عليه في نسخة (هـ).\nولم أجدها في مادة (صكك)، فيما وقفت عليه من كتب الغريب والمعاجم، وإنما وجدتها (استكتا) بحرف السين، كما في صحيح مسلم، والحديث الآتي.\nوالاستكاك: الصمم وذهاب السمع. النهاية (٢/ ٣٨٤/ مادة: سكك).\n(^٦) أخرجه مسلم في صحيحه -كتاب المناقب- من فضائل علي بن أبي طالب- (٤/ ١٨٧٠/ حديث رقم ٣٠).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب علي بن أبي طالب، ﵁، (٧/ ٧١ / حديث رقم ٣٧٠٦)، وطرفه في: (٤٤١٦).\nمن وجهين آخرين عن سعد بن أبي وقاص.","vol":"18","page":468},{"text":"١٠٥٩٤ - حدثنا الصغاني، حدثنا عبيد الله بن عمر (^١)، قال: حدثنا يوسف بن يعقوب الماجشون، بمثله (^٢).\nوإلا فاستكتا إياه (^٣) (^٤).\n_________\n(^١) عبيد الله بن عمر -القواريري، كما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) في نسخة (ل): بإسناده مثله.\n(^٣) كلمة (إياه) ليست في نسخة (ل) وصحيح مسلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣).","vol":"18","page":469},{"text":"١٠٥٩٥ - حدثنا محمد بن حيويه، حدثنا أبو الوليد، قال: حدثنا\n⦗٤٧٠⦘ يوسف بن الماجشون (^١)، قال: حدثنا محمد بن المنكدر، بإسناده مثله، قال: نعم، وإلا فاستكتا (^٢).\n_________\n(^١) يوسف بن الماجشون هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣).","vol":"18","page":469},{"text":"١٠٥٩٦ - حدثنا يوسف [بن سعيد] (^١) بن مسلم، قال: حدثنا حجاج بن محمد، قال: حدثنا شعبة (^٢)، عن الحكم (^٣)، عن مصعب بن سعد، عن أبيه، قال: خلاف رسول الله ﷺ علي بن أبي طالب في غزوة تبوك؛ فقال: يا رسول الله، أتخلفني في النساء والصبيان؟ فقال: \"أما ترضى أن تكون مني، بمنزلة هارون من موسى\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) شعبة هو موضع الالتقاء.\n(^٣) ابن عتيبة -بمثناة وموحدة، مصغر- الكندي، الكوفي.\nانظر: تهذيب الكمال (٤/ ١١٧ - ١١٢٠ ترجمة ١٤٣٨)، وفتح الباري (٨/ ١١٢).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣١).","vol":"18","page":470},{"text":"١٠٥٩٧ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داوود الطيالسي، قال: حدثنا شعبة (^١)، عن الحكم، عن مصعب ابن سعد، عن سعد قال: خلاف رسول الله ﷺ علي بن أبي طالب في غزوة\n⦗٤٧١⦘ تبوك؛ فقال: يا رسول الله، أتخلفني في النساء والصبيان؟! فقال: \"أما ترضى أن تكون مني بمنزلة هارون من موسى، غير أنه لا نبي بعدي\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣١).","vol":"18","page":470},{"text":"١٠٥٩٨ - سمعت أبا قلابة الرقاشي، يقول: سمعت أبا حفص الصيرفي (^١)، قال: قال عبد الرحمن بن مهدي، هاتوا عن سعد في هذا حديثا صحيحا؟ فقلت: حدثنا محمد بن جعفر (^٢) ويحيى بن سعيد، قالا: حدثنا شعبة، عن الحكم، عن مصعب بن سعد، عن سعد، أن النبي ﷺ قال لعلي في غزوة تبوك: \"أما ترضى أن تكون مني بمنزلة هارون من موسى، إلا أنه لا نبي بعدي\". فكأنما ألقمته حجرا، فسكت (^٣).\n_________\n(^١) هو عمر بن علي بن بكر بن كنيز، الفلاس، الباهلي، البصري، ت (٢٤٩) هـ.\nوثقه النسائي، والداقطني، والذهبي، وابن حجر.\nوقال ابن معين، وأبو حاتم: صدوق.\nانظر: الجرح والتعديل (٦/ ٢٤٩ / ترجمة ١٣٧٥)، وتأريخ بغداد (١٢/ ٢٠٧ - ٢١٢ / ترجمة ٦٦٦٨)، وتذكرة الحفّاظ (٢/ ٤٨٧ /ترجمة ٥٠٢)، وتقريب التهذيب (٧٤١/ ترجمة ٥١١٦).\n(^٢) محمد بن جعفر هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣١)، وليس فيه قصة عبد الرحمن بن مهدي.","vol":"18","page":471},{"text":"١٠٥٩٩ - حدثنا يزيد بن سنان [البصري] (^١)، حدثنا أبو بكر\n⦗٤٧٢⦘ الحنفي، حدثنا بكير بن مسمار (^٢)، قال: سمعت عامر بن سعد، قال: قال معاوية لسعد: ما منعك أن تسب أبا تراب؟ [ح] (^٣).\nوحدثنا الصغاني، حدثنا علي بن بحر بن بري، ح.\nحدثنا معاوية بن صالح، قال: حدثني يعقوب بن القاسم الطلحي (^٤)، قالا: حدثنا حاتم بن إسماعيل (^٥)، حدثنا بكير بن مسمار، عن عامر بن سعد، عن أبيه، قال: أمر معاوية سعدا، فقال: ما يمنعك أن تسب أبا تراب؟ قال سعد: ثلاثا قالهن له رسول الله ﷺ، لأن يكون قال لي واحدة منهن، أحب إلي من حمر النعم (^٦)، سمعت رسول الله\n⦗٤٧٣⦘ﷺ يقول -وخلفه في بعض مغازيه؛ فقال علي: يا رسول الله، تخلفنى مع النساء والصبيان؟، فقال رسول الله ﷺ: \"أما ترضى أن تكون مني بمنزلة هارون من موسى، إلا أنه لا نبوة بعدي\". وسمعته يقول يوم خيبر: \"لأعطين الراية رجلا يحب الله ورسوله\" أو (^٧) \"يحبه الله ورسوله؛ \" قال: فتطاولنا لها، فقال: \"ادع في عليا، فأتي به أرمد (^٨) فبصق في عينيه، ودفع إليه الراية، ففتح الله عليه، قال: ولما نزلت هذه الآية- قال علي: لا أدري أي آية [هي] (^٩) - ثم (^١٠) قال: دعا (^١١) رسول الله عليا، وفاطمة، وحسنا وحسينا، فقال: \"اللهم هؤلاء أهلي\".\nهذا لفظ حديث حاتم.\nوحديث أبي بكر الحنفي: عن أبيه -يعني عامر (^١٢) - سعد أن معاوية\n⦗٤٧٤⦘ قال له: ألا تسب عليا؟ قال: لا أسبه ما ذكرت ثلاثا قالهن له رسول الله ﷺ-لأن يكون قال لي واحدة منهن، أحب إلي من أن يكون لي حمر النعم- ما ذكرت حين نزل عليه الوحي؛ فأدخل عليا، وابنيه، وفاطمة، فأدخلهم تحت ثوبه، وقال: \"رب هؤلاء أهلي وأهل بيتي\"، ولا أسبه ما ذكرت قوله يوم الأحزاب (^١٣): \"اللهم افتح على رجل يحبه الله ورسوله\"؛ فتطاولنا لرسول الله ﷺ، فقال: \"أين علي\"؟ قالوا: أرمد، قالوا: ادعوه، وبسق في عينيه ثم أعطاه الراية، ففتح الله على يده، ولا أسبه ما ذكرت حين غزا رسول الله ﷺ غزوة له، فقال: يا رسول الله، خلفتني مع النساء والصبيان، فقال: \"يا علي، أما ترضى أن تكون مني منزلتك، منزلة هارون من موسى، إلا أنه لا نبوة\" (^١٤).\nقال مرة أبو بكر الحنفي هكذا: عن عامر ابن سعد، عن أبيه، أن سعدا قال له (^١٥) معاوية.\nوقال مرة: عامر بن سعد، قال: قال معاوية لسعد.\n⦗٤٧٥⦘ سمعت أبا حميد المصيصي، يقول: سمعت حجاج بن محمد، قال: كان شعبة إذا ذكر سعد بن إبراهيم قال: حدثني حبيبي، قال: وكان سعد يصوم الدهر، ويختم القرآن في كل يوم وليلة (^١٦).\n_________\n(^١) من نسخة (ل).\n(^٢) بكير بن مسمار هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) أبو يوسف، القرشيّ، ثم التيمي، اسم جده: محمد بن زكريا بن طلحة بن عبيد الله. قال ابن معين: صدوق ثقة إذا حدث عن الثقات المعروفين.\nوقال ابن أبي حاتم: كتب عنه أبي ببغداد.\nوذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٩/ ٢١٣ / ترجمة ٨٩١)، والثقات (٩/ ٢٨٣)، وتأريخ بغداد (١٤/ ٢٧٢، ٢٧٣/ ترجمة ٧٥٦٥).\n(^٥) حاتم بن إسماعيل هو موضع الالتقاء.\n(^٦) حمر النعم -بسكون الميم من (حمر)، وبفتح النون والعين المهملة- هو من ألوان الإبل المحمودة. الفتح (٧/ ٤٧٨).\n(^٧) في صحيح مسلم بواو العطف، ثم وجدتها عنده بالشك، لكن من حديث سلمة بن الأكوع، وسيأتي برقم (١٠٦١٠) لكن بواو العطف!!.\n(^٨) الرمد -بفتح الراء والميم- ورم حار يعرض في الطبقة الملتحمة من العين، وهو بياضها الظاهر، الفتح (١٠/ ١٥٧).\n(^٩) صرح بها في صحيح مسلم، وهي قوله تعالى: ﴿فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ﴾ الآية (٦١) من سورة آل عمران. وما بين المعقوفتين من نسخة (ل).\n(^١٠) ساقطة من نسخة (ل).\n(^١١) في الأصل: (ثم دعا) لكن يظهر أنه ضرب على (ثم).\n(^١٢) قوله: (يعني عامر) ليس في نسخة (ل)، وملحقة في نسخة (هـ)، ومعناه: أن عامرا =\n⦗٤٧٤⦘ = رواه عن أبيه، كما سيوضحه أبو عوانة في آخر كلامه على هذا الحديث.\n(^١٣) هكذا في الأصل ونسختي (ل)، (هـ)، والصواب: (يوم خيبر) كما في صحيح مسلم وغيره.\n(^١٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣٢).\n(^١٥) كلمة (له) ليست في نسخة (ل)، وجاء السياق فيها هكذا: (أن سعدا قال لمعاوية).\n(^١٦) هذا الخبر رواه ابن سعد، عن حجاج بن محمد، به. دون قوله: (حدثني حيببي).\nالطبقات الكبرى (التكملة ٩/ ٢٠٥/ ترجمة ٧٧ - سعد بن إبراهيم).\nوحق هذا الخبر أن يكون عقب الحديث التالي؛ لأنه من رواية شعبة عن سعد بن إبراهيم.\nوسعد بن إبراهيم تقدمت ترجمته، انظر الحديث رقم (١٠٥٧١).","vol":"18","page":471},{"text":"١٠٦٠٠ - حدثنا يونس بن حبيب، حدثنا أبو داوود، ح.\nوحدثنا الصغاني، قال: حدثنا أبو النضر، قالا: حدثنا شعبة (^١)، عن سعد بن إبراهيم، قال: سمعت إبراهيم بن سعد بن أبي وقاص، يحدث عن سعد أن النبي ﷺ قال لعلي: \"أما ترضى أن تكون مني بمنزلة هارون من موسى\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣٢ / الطريق الثاني).","vol":"18","page":475},{"text":"١٠٦٠١ - حدثنا أبو قلابة، حدثنا عبد الرحمن بن صالح (^١)، حدثنا ابن إدريس (^٢)، عن شعبة، عن سعد بن إبراهيم، عن سعيد ابن\n⦗٤٧٦⦘ المسيب (^٣)، عن سعد، قال: قال النبي ﷺ: \"أنت مني بمنزلة هارون من موسى\" (^٤).\n_________\n(^١) الأزدي، العتكي، الكوفي، أبو صالح، ويقال: أبو محمد، نزيل بغداد.\n(^٢) هو عبد الله بن إدريس بن عبد الرحمن، الأودي، أبو محمد، الكوفي.\n(^٣) سعيد بن المسيب هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣).","vol":"18","page":475},{"text":"١٠٦٠٢ - وحدثنا أبو قلابة، قال: حدثنا مالك بن عبد الواحد (^١)، قال: حدثنا عبد الملك بن الصباح (^٢)، قال: حدثنا شعبة (^٣)، عن سعد ابن إبراهيم، عن عامر بن سعد، عن سعد، قال: قال النبي ﷺ لعلي في غزوة تبوك: \"ألا ترضى أن تكون مني بمنزلة هارون من موسى، إلا أنه لا نبي بعدي\" (^٤).\n_________\n(^١) أبو غسان، المسمعي، البصري، ت (٢٣٠) هـ.\n(^٢) كان في الأصل: (عبد الصمد بن الصباح)، فضبب على (عبد الصمد) وصوبه في الحاشية وصححه. وأما في نسخة (هـ) فعكس ذلك، فضرب على (عبد الملك) وكتب فوقها: (عبد الصمد)، وهو خطأ. والصواب: (عبد الملك بن الصباح). وقد جاء على الصواب في نسخة (ل) وإتحاف المهرة (٥/ ١٢٠/ حديث رقم ٥٠٣٥).\nوتقدمت ترجمته، انظر الحديث رقم (١٠٥٢٤).\n(^٣) شعبة هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣٢ / الطريق الثاني).\nفوائد الاستخراج: تسمية الغزوة التي قال فيها النبي ﷺ هذا القول لعلي، في =\n⦗٤٧٧⦘ = رواية شعبة.","vol":"18","page":476},{"text":"١٠٦٠٣ - حدثنا يونس بن حبيب، حدثنا أبو داوود، قال: حدثنا شعبة، عن علي بن زيد (^١)، عن ابن المسيب (^٢)، عن سعد [ابن أبي وقاص] (^٣)، قال: قال النبي ﷺ لعلي: \"أنت مني بمنزلة هارون من موسى\" (^٤).\n_________\n(^١) ابن عبد الله بن زهير بن عبد الله بن جدعان، التيمي، البصري.\n(^٢) ابن المسيب هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣).","vol":"18","page":477},{"text":"١٠٦٠٤ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، قال: أخبرني يعقوب بن عبد الرحمن القاري (^١)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال يوم خيبر: \"لأعطين هذه الراية رجلا يحب الله ورسوله، يفتح الله عليه\" قال عمر: ما أحببت الإمارة قط إلا يومئذ، قال: فتشرفت لها؛ رجاء أن ادعى لها، قال: فدعا رسول الله ﷺ علي بن أبي طالب، فأعطاه إياها، وقال: \" امض ولا تلتفت حتى يفتح الله على يديك\" قال: فسار علي شيئا، ثم وقف له (^٢)\n⦗٤٧٨⦘ ولم يلتفت، فصرخ برسول الله: على ماذا أقاتل الناس؟ قال: قاتلهم حتى يشهدوا أن لا إله إلا الله، وأن محمدا رسول الله، قال: فإذا فعلوا ذلك فقد منعوا منك دمائهم وأموالهم، إلا بحقها، وحسابهم على الله ﷿\" (^٣).\n_________\n(^١) يعقوب بن عبد الرحمن القاري هو موضع الالتقاء.\n(^٢) كلمة (له) ليست في نسخة (ل) ولا في صحيح مسلم.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل علي ابن أبي طالب، ﵁، (٤/ ١٨٧١ - ١٨٧٢/حديث رقم ٣٣).","vol":"18","page":477},{"text":"١٠٦٠٥ - حدثنا أبو أمية، حدثنا خالد بن أبي يزيد (^١)، حدثنا خالد الواسطي، عن سهيل (^٢)، عن أبيه، عن أبي هريرة، عن النبي ﷺ، قال: \"لأعطين الراية غدا رجلا يحب الله ورسوله، يفتح الله على يديه\". قال: فقال عمر: فما أحببت الإمارة قط إلا يومئذ، فدعا عليا، فبعثه، فقال: \"اذهب، فقاتل حتى يفتح الله على يديك ولا تلتفت\"، فمشى ساعة، ثم وقف ولم يلتفت، فقال: يا رسول الله، على ماذا أقاتل الناس؟ فقال (^٣): \"قاتلهم حتى يشهدوا أن لا إله إلا الله، وأن محمدا رسول الله، فإذا فعلوا ذلك، منعوا منك دماءهم وأموالهم إلا بحقها،\n⦗٤٧٩⦘ وحسابهم على الله ﷿\" (^٤).\n_________\n(^١) ويقال: خالد بن يزيد، والصواب الأول، واسم أبي يزيد: البهبذان بن يزيد ابن البهبذان، الفارسي، المزرفي، القطربلي.\n(^٢) سهيل هو موضع الالتقاء.\n(^٣) في نسخة (ل) وصحيح مسلم: (قال).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٠٤).","vol":"18","page":478},{"text":"١٠٦٠٦ - حدثنا أحمد بن عبد الحميد الحارثي، قال: حدثنا أبو أسامة، قال: حدثنا وهيب، حدثنا سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ يوم خيبر: \"لأدفعن الراية إلى رجل يحب الله ﷿\". وذكر الحديث (^٢) (^٣).\n_________\n(^١) سهيل -بن أبي صالح- هو موضع الالتقاء.\n(^٢) في نسخة (ل) انعكس وضع هذا الحديث مع الحديث التالي، فأورد متن الطريق التالي أورده لهذا الطريق، واختصر الطريق التالي، ثم وضع على هذا الحديث عبارة (مؤخر)، وعلى الحديث التالي عبارة (مقدم).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٠٤).","vol":"18","page":479},{"text":"١٠٦٠٧ - حدثنا أحمد بن يوسف، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، قال: حدثني سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"لأعطين الراية رجلا يحب الله ورسوله، يفتح الله عليه\"؛ فقال عمر: ما أحببت الإمارة قط إلا يومئذ، فدعا رسول الله ﷺ علي بن أبي طالب، فأعطاها إياها (^٢)، وقال: \"لا تلتفت حتى يفتح الله عليك\"؛ فصاح علي: على ما أقاتل؟ فقال: \"تقاتل حتى يشهدوا أن لا\n⦗٤٨٠⦘ إله إلا الله، وأن محمدا رسول الله، فإذا شهدوا، حرمت عليك دماؤهم وأموالهم إلا بحقها، وحسابهم على الله\" (^٣).\n_________\n(^١) سهيل -بن أبي صالح- هو موضع الالتقاء.\n(^٢) في نسخة (ل): (إياه).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٠٤).","vol":"18","page":479},{"text":"١٠٦٠٨ - حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يعقوب بن عبد الرحمن (^١)، عن أبي حازم، عن سهل بن سعد، أن النبي ﷺ قال يوم خيبر: \"لأعطين هذه الراية غدا رجلا يفتح الله على يديه\". قال: فبات الناس يدوكون (^٢) ليلتهم أيهم يعطاها فلما أصبح الناس غدوا على رسول الله ﷺ كلهم، رجاء أن يعطاها، فقال: \"أين علي بن أبي طالب\"؟ قال: هو يا رسول الله يشتكي عينيه، قال: \"فأرسلوا إليه\"، قال: فأتي به (^٣)، فبصق في عينيه ودعا له، فبرأ حتى كأن لم يكن به وجع، وأعطاه النبي ﷺ الراية، فقال\n⦗٤٨١⦘ علي: يا رسول الله، أقاتلهم (^٤) حتى يكونوا مثلنا؛ قال: \"انفذ (^٥) على رسلك حتى تنزل بساحتهم، ثم ادعهم إلى الإسلام، وأخبرهم بما يجب عليهم من حق الله فيه، فوالله لأن يهدي الله بك رجلا واحدا، خير لك من أن يكون لك حمر النعم\" (^٦).\n_________\n(^١) يعقوب بن عبد الرحمن هو موضع الالتقاء.\n(^٢) في نسخة (هـ) كتب تحتها -بخط صغير-: (يدولون).\nقال النووي: هكذا هو في معظم النسخ والروايات (يدكرون) -بضم الدال المهملة، وبالواو-: أي يخوضون ويتحدثون في ذلك، وفي بعض النسخ: (يذكرون) -بإسكان الذال المعجمة، وبالراء-. اهـ. شرح النووي (١٥/ ١٧٣)، وانظر: النهاية (٢/ ١٤٠)، والفتح (٧/ ٤٧٧).\n(^٣) في نسخة (ل) زيادة: (قال).\n(^٤) بحذف همزة الاستفهام. فتح الباري (٧/ ٤٧٨).\n(^٥) انفذ -بضم الفاء، بعد معجمة- أي: امض. انظر النهاية (٥/ ٩١)، والفتح (٧/ ٤٧٨).\n(^٦) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل علي ابن أبي طالب، ﵁، (٤/ ١٨٧٢/ حديث رقم ٣٤).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب من أسلم على يديه رجل (٦/ ١٤٤/حديث رقم ٣٠٠٩)، وأطرافه في: (٢٩٤٢، ٣٧٠١، ٤٢١٠).\nتنبيه: وقع في نسخة (ل) -بعد هذا الحديث- زيادة: (في أصل أبي نعيم: فثاب وهو خطأ). انتهت الزيادة.","vol":"18","page":480},{"text":"١٠٦٠٩ - حدثنا يونس بن عبد الأعلى، حدثنا سعيد بن منصور، حدثنا يعقوب [بن عبد الرحمن القارئ] (^١)، بمثله سواء (^٢).\n_________\n(^١) يعقوب بن عبد الرحمن القارئ هو موضع الالتقاء، وما بين المعقوفتين من نسخة (ل).\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٠٨).","vol":"18","page":481},{"text":"١٠٦١٠ - حدثنا أبو أمية، حدثنا يعقوب بن محمد الزهري، حدثنا حاتم بن إسماعيل (^١)، عن يزيد بن أبي عُبيد، عن سلمة بن الأكوع.\n⦗٤٨٢⦘ قال (^٢): وحدثنا عبد العزيز بن أبي حازم (^٣)، عن أبيه، عن سهل.\nقال (^٤): وحدثنا بكير بن مسمار، عن عامر بن سعد، عن أبيه يزيد بعضهم على بعض الحرف، والكلمة مكان الكلمة، والمعنى واحد، قالوا: قال رسول الله ﷺ: \"لأعطين الراية غدا رجلا يحب الله ورسوله، ويحبه الله ورسوله (^٥)، يفتح الله على يديه\"، فبات الناس يدوكون (^٦) ذلك أيهم يعطى، فلما أصبح رسول الله ﷺ قال: ادعوا لي عليا، فقيل: هو أرمد، فدعي [له] (^٧)، فتفل في عينيه ومسحها، فبرأ مكانه، ثم أعطاه الراية، ففتح الله له.\nقال ابن أبي حازم في حديثه، عن أبيه، عن سهل [بن سعد] (^٨)،\n⦗٤٨٣⦘ قال: قال (^٩) علي: يا رسول الله، أقاتلهم حتى يكونوا مثلنا؟ قال: \"على رسلك، إذا نزلت بساحتهم، فادعهم إلى الإسلام، وأخبرهم بما يجب عليهم من الحق؛ فوالله لئن يهدي الله بك رجلا واحدا، خير لك من حمر النعم\" (^١٠).\n_________\n(^١) حاتم بن إسماعيل هو موضع الالتقاء، في حديث سلمة بن الأكوع.\n(^٢) القائل هو يعقوب بن محمد بن الزهري، انظر إتحاف المهرة (٦/ ١٢٠ / حديث رقم ٦٢٣٠).\n(^٣) عبد العزيز ابن أبي حازم هو موضع الالتقاء، في حديث سهل بن سعد.\n(^٤) القائل هو حاتم بن إسماعيل، كما تقدم تخريجه، انظر الحديث رقم (١٠٥٩٩)، وانظر إتحاف المهرة (٥/ ١٢٠/ حديث رقم ٥٠٣٥)، وهو موضع الالتقاء.\n(^٥) كلمة (ورسوله) ساقطة من نسخة (ل)، ويظهر أن الناسخ نسيها، لأنها كانت آخر كلمة في الورقة، فلعله أراد أن يكتبها في الورقة التالية، ثم نسي. والله أعلم.\n(^٦) في نسخة (ل): (يذكرون)، وفي نسخة (هـ) وضع خرجة فوق كلمة (يدوكون) وصوبها في الحاشية إلى (يذكرون). وقد تقدم بيانها، انظر الحديث رقم (١٠٦٠٨).\n(^٧) من نسخة (ل).\n(^٨) من نسخة (ل).\n(^٩) قوله: (قال) ساقطة من نسخة (ل).\n(^١٠) حديث سلمة بن الأكوع أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل علي بن أبي طالب (٤/ ١٨٧٢ / حديث رقم ٣٥).\nوأخرحه البخاري في صحيحه -كتاب الجهاد، باب ما قيل في لواء النبي ﷺ (٦/ ١٢٩/حديث رقم ٢٩٧٥).\n- وحديث سهل بن سعد تقدم تخريجه، انظر الحديث رقم (١٠٦٠٨).\n- وحديث سعد بن أبي وقاص تقدم تخريجه، انظر الحديث رقم (١٠٥٩٣)، وهذا الطريق عند مسلم برقم (٣٢).","vol":"18","page":481},{"text":"١٠٦١١ - حدثنا بحر بن نصر، قال: حدثنا ابن وهب، قال: حدثني يعقوب بن عبد الرحمن الزهري، عن أبي حازم (^١)، عن سهل ابن سعد الساعدي، قال: دخل رسول الله ﷺ على فاطمة ابنته، فقال: أين ابن عمك؛ فقالت: يا رسول الله، ﷺ بيني وبينه شيء فخرج، فطلبه النبي ﷺ فوجده مضطجعا في المسجد، وإذا ثوبه قد سقط عن ظهره\n⦗٤٨٤⦘ وامتلأ ظهره تراب (^٢)، فطفق النبي ﷺ يمسح بيده، ويقول: قم يا أبا تراب، قال: فما كان لعلي اسم أحب إليه من ذلك الاسم (^٣).\n_________\n(^١) أبو حازم -سلمة بن دينار- هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ) بالرفع، لكن في نسخة (ل) ضبة فوق حرف الباء، والراء من كلمة (ظهره) مضمومة، فلذا ضبب على حرف الباء.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁ (٤/ ١٨٧٤، ١٨٧٥/ حديث رقم ٣٨).\nوأخرجه البخاري في صحيحه -كتاب الصلاة، باب نوم الرجال في المسجد- (١/ ٥٣٥/ حديث رقم ٤٤١)، وأطرافه في: (٣٧٠٣، ٦٢٠٤، ٦٢٨٠).","vol":"18","page":483},{"text":"١٠٦١٢ - حدثنا يونس بن عبد الأعلى، قال: حدثنا سعيد ابن منصور، عن يعقوب، بإسناده (^١) مثله (^٢).\n_________\n(^١) موضع الالتقاء هو أبو حازم، شيخ يعقوب بن عبد الرحمن.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦١١).","vol":"18","page":484},{"text":"١٠٦١٣ - حدثنا محمد بن عبد الوهاب، وسأله مسلم بن الحجاج، قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال، قال: حدثني أبو حازم بن دينار (^١)، قال: سمعت سهل بن سعد الساعدي يقول: إن كان (^٢) أحب أسماء علي بن أبي طالب، أبو تراب، وإن كان ليفرح أن\n⦗٤٨٥⦘ ندعوه بها، وما سماه أبا تراب إلا رسول الله ﷺ؛ غضب يوما على فاطمة فخرج، فاضطجع إلى الجدار في المسجد، وجاءه رسول الله ﷺ يتبعه، فلم يجده في البيت، فقال لفاطمة (^٣): \"أين ابن عمك\"؟ قالت: خرج آنفا مغضبا، فأمر رسول الله ﷺ إنسانا (^٤) معه، قال: هو ذا (^٥) مضطجع في فيء الجدار، وقد زال عنه الرداء وامتلأ ظهره ترابا، فجعل رسول الله ﷺ يمسح التراب عن ظهره، ويقول: \"اجلس أبا تراب\" (^٦).\n_________\n(^١) أبو حازم بن دينار هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): (إن كانت) وفوق حرف التاء ضبة.\n(^٣) في نسخة (ل): يا فاطمة.\n(^٤) قال ابن حجر؛ يظهر لي أنه (سهل) راوي الحديث لأنه لم يذكر أنه كان مع النبي ﷺ غيره.\n(^٥) قوله: (ذا) ساقط من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٦١١).","vol":"18","page":484},{"text":"<span data-type='title' id=toc-1348>من مناقب (^١) الحسن والحسين ﵄</span>\n_________\n(^١) في نسخة (هـ) زيادة: (سبطي رسول الله ﷺ)، وعليها إشارة (لا- إلى).","vol":"18","page":486},{"text":"١٠٦١٤ - ز- حدثنا أبو قلابة، حدثنا بشر بن عمر، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داوود، قالا: حدثنا شعبة، عن عدي بن ثابت (^١)، قال: سمعت البراء بن عازب قال: رأيت النبي ﷺ واضعا الحسن بن علي على عاتقه، وقال: \"من أحبني فليحبه\" (^٢).\n_________\n(^١) الأنصاري، الكوفي، ت (١١٦) هـ.\n(^٢) إسناد المصنف صحيح، وأبو قلابة مقرون بيونس بن حبيب، بل إن هذا الحديث هو لفظ يونس بن حبيب، وهو موجود في مسند أبي داوود الطيالسي بروايته (٩٩ / حديث رقم ٧٣٢). ورواه أبو نعيم في الحلية (٢/ ٣٥) من طريق يونس بن حبيب، به. وقال: (رواه أشعث بن سوار، وفضيل ابن مروزق، عن عدي، مثله). اهـ. لكني لم أقف على هذا اللفظ، في حديث البراء بن عازب، إلا من هذا الطريق، والذي في الصحيحين وغيرهما، من طريق شعبة، عن عدي بن ثابت، به، لفظه: \"اللهم إني أحبه فأحبه\". انظر الحديث التالي.","vol":"18","page":486},{"text":"١٠٦١٥ - حدثنا الصغاني، قال: حدثنا يحيى بن حماد، حدثنا شعبة (^١)، عن عدي بن ثابت، عن البراء، أن النبي ﷺ قال للحسن ابن علي: \"اللهم إني أحبه فأحبه\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل الحسن والحسين، =\n⦗٤٨٧⦘ = ﵄ (٤/ ١٨٨٣/ حديث رقم ٥٨، ٥٩)، من طريق معاذ بن معاذ، وغندر، عن شعبة.\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب الحسن والحسين، ﵄ (٧/ ٩٤ / حديث رقم ٣٧٤٩)، من طريق حجاج ابن منهال عن شعبة.","vol":"18","page":486},{"text":"١٠٦١٦ - حدثنا [أحمد بن يوسف] (^١) السلمي، حدثنا النضر ابن محمد (^٢)، حدثنا عكرمة بن عمار، حدثنا إياس بن سلمة، عن أبيه (^٣)، قال: قد قدت بنبي الله ﷺ والحسن والحسين، على بغلته الشهباء حتى أدخلتهم في حجرة النبي ﷺ، هذا قدامه وهذا خلفه (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) النضر بن محمد هو موضع الالتقاء.\n(^٣) هو سلمة بن الأكوع.\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل الحسن والحسين، ﵄ (٤/ ١٨٨٣/ حديث رقم ٦٠).\nفوائد الاستخراج: تقييد المهمل، وهو إياس، بأنه ابن سلمة.","vol":"18","page":487},{"text":"١٠٦١٧ - حدثنا عباس بن محمد الدوري، حدثنا أبو غسان، حدثنا ورقاء بن عمر، عن عبيد الله بن أبي يزيد (^١)، عن نافع بن جبير ابن مطعم، عن أبي هريرة، قال قال: كنت مع النبي ﷺ\n⦗٤٨٨⦘ في سوق من أسواق بالمدينة، فانصرف وانصرفت معه، حتى أتينا فناء (^٢) فاطمة، فنادى ثلاث مرات، -يعني الحسن- فلم يجبه أحد، فانصرف حتى انتهى إلى عائشة، فقعد وقعدت معه، فأقبل الحسن وفي عنقه سخاب (^٣)، فظننت أنه حبسته أمه تلبسه إياه، فقال رسول الله ﷺ هكذا بيده، وقال الحسن هكذا فالتزمه، فقال النبي ﷺ: \"اللهم إني أحبه فأحبه وأحب من يحبه\" (^٤).\n_________\n(^١) عبيد الله بن أبي يزيد هو موضع الالتقاء.\n(^٢) الفناء -بكسر الفاء، بعدها نون ممدودة- هو الموضع المتسع أمام البيت. انظر: النهاية (٣/ ٤٧٧)، والفتح (٤/ ٤٣١).\n(^٣) السخاب -بكسر السين المهملة، وبالخاء المعجمة الخفيفة، وبموحدة- هو قلادة من القرنفل، والمسك، والعود، ونحوها من أخلاط الطيب، يعمل على هيئة السبحة، ويجعل قلادة للصبيان والجواري.\nوقيل: هو خيط في خرز، سمى سخابا لصوت خرزه عند حركته، من السخب بفتح السين والخاء، وقال الإسماعيلي، عن ابن أبي عامر -أحد رواة هذا الحديث-: السخاب شيء يعمل من الحنظل كالقميص والوشاح.\nانظر: الفائق (٢/ ١٦٥)، والنهاية (٢/ ٣٤٩)، وشرح النووي (١٥/ ١٨٨)، وفتح الباري (٤/ ٣٤٢).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل الحسن والحسين، ﵄ (٤/ ١٨٨٢، ١٨٨٣ / حديث رقم ٥٧).\nوأخرجه البخاري في صحيحه -كتاب اللباس، باب السخاب للصبيان- (١٠/ ٣٣٢ / حديث رقم ٥٨٨٤)، وطرفه في: (٢١٢٢).","vol":"18","page":487},{"text":"١٠٦١٨ - حدثنا محمد بن يحيى [النيسابوري] (^١)، حدثنا عبد الرزاق، أخبرنا ابن عيينة، ح.\nوحدثنا أبو حميد المصيصي، حدثنا إسحاق بن عيسى، قال: حدثنا سفيان، ح.\nوحدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان (^٢)، قال (^٣): حدثني عبيد الله بن أبي يزيد، عن نافع بن جبير، عن أبي هريرة، قال: خرجت مع رسول الله ﷺ في طائفة من النهار، لا يكلمني ولا أكلمه، حتى أتى سوق قينقاع (^٤)، ثم انصرف حتى أتى فناء فاطمة (^٥) فجلس فيه، ثم قال: \"أين لكع (^٦) \"؟ -يعني حسنا- ثم خرج الحسن\n⦗٤٩٠⦘ يشتد حتى أتى النبي ﷺ، فأخذه رسول الله ﷺ، فاعتنقه وقبله، ثم قال: \"اللهم إني أحبه وأحب من يحبه\" (^٧) (^٨).\n_________\n(^١) من نسخة (ل).\n(^٢) ابن عيينة هو موضع الالتقاء.\n(^٣) كلمة (قال) ساقطة من نسخة (ل).\n(^٤) بضم النون وفتحها وكسرها. شرح النووي (١٥/ ١٨٨).\n(^٥) في نسخة (ل): (عائشة) وهو خطأ.\n(^٦) لكع -بضم اللام، وفتح الكاف، على وزن غدر- هو عند العرب: العبد. وقيل: اللئيم. وقيل: الوسخ. وقيل: هو الصغير، وهو المراد هنا. وقيل: هو الذي لا يهتدي لمنطق ولا غيره.\nانظر: غريب أبي عبيد (٢/ ٢٢٣) و(٣/ ١٥٤)، والمجموع المغيث (٣/ ١٤٣)، والفائق (٣/ ٣٢٩)، والنهاية (٤/ ٢٦٨، ٢٦٩)، وشرح النووي (١٥/ ١٨٨)، والفتح =\n⦗٤٩٠⦘ = (٤/ ٣٤١).\n(^٧) تقدم تخريجه، انظر الحديث رقم (١٠٦١٧).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه ابن عيينة.\n(^٨) هنا في الأصل: (آخر الجزء الثامن والثلاثين، من أصل سماع أبي المظفر السمعاني ﵀.","vol":"18","page":489},{"text":"<span data-type='title' id=toc-1349>من مناقب الزبير بن العوام، حَواري المصطفى ﷺ (^١)، ورضي [الله] (^٢) عنه</span>\n_________\n(^١) جملة: (حواري المصطفى ﷺ) ليست في نسخة (ل).\n(^٢) من نسخة (ل)، وجملة ﵁ ليست في نسخة (هـ).","vol":"18","page":491},{"text":"١٠٦١٩ - حدثنا يونس بن عبد الأعلى، حدثنا سفيان بن عيينة (^١)، عن محمد بن المنكدر، سمع جابر بن عبد الله يقول: ندب (^٢) رسول الله ﷺ الناس يوم الخندق، فانتدب الزبير، ثم ندبهم، فانتدب الزبير، ثم ندبهم، فانتدب الزبير؛ فقال النبي ﷺ: \"لكل نبي حواري، وحَواريِّ (^٣)\n⦗٤٩٢⦘ الزبير\"، قال لنا سفيان: الحواري: الناصر (^٤).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) يقال: ندبته فانتدب: أي: بعثته ودعوته فأجاب. النهاية (٥/ ٣٤).\n(^٣) هكذا في نسخة (ل) بكسر الياء. قال القاضي عياض: اختلف في ضبطه؛ فضبطه جماعة من المحققين بفتح الياء، كمصرخي. وضبطه أكثرهم بكسرها. اهـ.\nوالحواري هو الناصر كما فسره ابن عيينة. وقيل: الخاصة. وقيل: الوزير.\nقال أبو عبيد: قيل: حواري: إذا كان مبالغًا في نصرته، تشبيها بأنصار عيسى، وسبب تسميتهم بالحواريين أنهم كانوا يغسلون الثياب، أي يحورونها، وهو التبيض، يقال: حورت الشيء: إذا بيضته. اهـ.\nوعلق البخاري عن ابن عباس، أن الحواريين سموا بذلك لبياض ثيابهم.\nانظر: صحيح البخاري -كتاب فضائل الصحابة، باب مناقب الزبير ابن العوام- (٧/ ٧٩)، وغريب الحديث لأبي عبيد (٢/ ١٥، ١٦)، والفائق (١/ ٣٣٠)، =\n⦗٤٩٢⦘ = والنهاية (١/ ٤٥٨)، وشرح النووي (١٥/ ١٨٣، ١٨٤)، والفتح (٧/ ٨٠، ٨١).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل طلحة والزبير، رضى الله تعالى عنهما- (٤/ ١٨٧٩/ حديث رقم ٤٨)، دون تفسير سفيان.\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب هل يبعث الطليعة وحده- (٦/ ٥٣ / حديث رقم ٢٨٤٧)، وأطرافه في: (٢٨٤٦، ٢٩٩٧، ٣٧١٩، ٤١١٣، ٧٢٦١).\nفوائد الاستخراج: ذكر تفسير سفيان للحواري.","vol":"18","page":491},{"text":"١٠٦٢٠ - حدثنا بكار بن قتيبة، حدثنا مؤمل بن إسماعيل، ح.\nوحدثنا الغزي، حدثنا الفريابي، قالا: حدثنا سفيان (^١)، عن محمد ابن المنكدر، عن جابر، قال: قال النبي ﷺ يوم الخندق: \"من يأتيني بخبر القوم؟ \" فقال الزبير: أنا، فقال: \"من يأتيني بخبر القوم\"؟ فقال الزبير: أنا -ثلاث مرات- فقال النبي ﷺ: \"لكل نبي حواري، وحواري الزبير\" (^٢).\n_________\n(^١) هو الثوري، كما أشار إليه مسلم، وذكره ابن حجر في إتحاف المهرة (٣/ ٥٤٨ / حديث رقم ٣٧١١)، وتحفة الأشراف (٢/ ٣٦٠، ٣٦٣ / حديث رقم ٣٠٢٠، ٣٠٣١)، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦١٩)، وهذا الطريق عند مسلم برقم (٤٨ / الطريق الثانية. =\n⦗٤٩٣⦘ = فوائد الاستخراج: ذكر لفظ رواية الثوري، ومسلم ساق إسنادها، وأحال بها على رواية ابن عيينة.","vol":"18","page":492},{"text":"١٠٦٢١ - حدثنا ابن أبي رجاء، حدثنا شعيب بن حرب، قال: حدثنا سفيان (^١)، عن محمد بن المنكدر، بإسناده: بخبر القوم -ثلاث مرات- كل ذلك يقول الزبير: أنا؛ فقال النبي ﷺ: \"إن لكل نبي حواري، وحواريي الزبير\" (^٢).\n_________\n(^١) الثوري هو موضع الالتقاء.\n(^٢) تقدم تخريجه وفوائد الاستخراج: انظر الحديث رقم (١٠٦١٩)، وهذا الطريق عند مسلم برقم (٤٨ / الطريق الثاني).","vol":"18","page":493},{"text":"١٠٦٢٢ - حدثنا علي بن حرب ﵀ والعطاردي، قالا: حدثنا أبو معاوية، عن هشام بن عروة (^١)، عن ابن المنكدر، عن جابر، قال: قال النبي ﷺ: \"الزبير ابن عمتي (^٢) وحواري من أمتي\" (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هي صفية بنت عبد المطلب. انظر الإصابة (٤/ ٥ / ترجمة ٢٧٨٣) و(٨/ ١٢٨/ ترجمة ٦٥١).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦١٩)، وهذا الطريق عند مسلم برقم (٤٨ / الطريق الثانية).\nفوائد الاستخراج: ذكر متن رواية هشام بن عروة، ومسلم ساق إسنادها، وأحال بها على معنى رواية ابن عيينة.","vol":"18","page":493},{"text":"١٠٦٢٣ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا الليث، قال: حدثني هشام بن عروة (^١)، عن محمد بن المنكدر، عن جابر: أن رسول الله ﷺ قال يوم الخندق: \"من رجل يأتينا بخبر بني قريظة\"؟ فقال الزبير: أنا (^٢)، فذهب على فرسه فجاء بخبرهم، ثم قال ذلك الثانية، فقال الزبير: أنا، فذهب، ثم قالها الثالثة؛ فقال رسول الله ﷺ: \"لكل نبي حواري، وحواريي الزبير\" (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) كلمة (أنا) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه وفوائد الاستخراج انظر الحديث رقم (١٠٦١٩)، وهذا الطريق عند مسلم برقم (٤٨/ الطريق الثانية).","vol":"18","page":494},{"text":"١٠٦٢٤ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، عن هشام بن عروة، وسفيان بن سعيد، عن محمد بن المنكدر، بهذا الإسناد نحوه، إلا أنه قال: من يأتينا بخبر القوم\" (^٢)؟\n_________\n(^١) أبو أسامة -حماد بن أسامة- هو موضع الالتقاء، لكن روايته عند مسلم ليس فيها سفيان.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦١٩)، وهذا الطريق عند مسلم برقم (٤٨/ الطريق الثانية).","vol":"18","page":494},{"text":"١٠٦٢٥ - حدثنا أبو أمية، حدثنا سليمان بن حرب، حدثنا حماد\n⦗٤٩٥⦘ ابن زيد، حدثنا هشام بن عروة (^١)، عن أبيه، عن عبد الله بن الزبير، قال: كنت أنا وعمر ابن أبي سلمة في الأُطُم (^٢) يوم الخندق، وكان يطاطئ لي فأنظر (^٣) إلى القتال، وأطأطئ له، فينظر إلى القتال، فرأيت أبي يجول في السَّبَخَة (^٤)، يكرّ على هؤلاء مرة، وعلى هؤلاء مرة، فقلت: يا أبه، قد رأيتك تجول في السَّبَخَة، تكر على هؤلاء مرة، وعلى هؤلاء مرةً، قال: قد جمع لي رسولُ الله ﷺ أبويه (^٥).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هو أطم حسان، كما في صحيح مسلم، والتعريف بكلمة الأطم تقدم برقم (٩٨٨٠).\n(^٣) في نسخة (ل): وأنظر.\n(^٤) السبخة -بفتحات، وقد تسكن الباء-: هي: الأرض التي تعلوها الملوحة، ولا تكاد تنبت إلا بعض الشجر.\nانظر: النهاية (٢/ ٣٣٣)، والقاموس المحيط (٢/ ٥٠٨).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل طلحة والزبير، ﵄ (٤/ ١٨٨٠ حديث رقم ٤٩/ الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب الزبير ابن العوام- (٧/ ٨٠/ حديث رقم ٣٧٢٠).","vol":"18","page":494},{"text":"١٠٦٢٦ - حدثنا أبو بكر محمد بن عبد الرحمن بن علي الجعفي -\n⦗٤٩٦⦘ ابن أخي الحسين الجعفي- وأبو البختري، قالا: حدثنا أبو أسامة (^١)، عن هشام بن عروة، عن أبيه، عن عبد الله بن الزبير، قال: كنت أنا وعمر بن أبي سلمة يوم الخندق في الأطم مع النساء، يرفعني مرة وأرفعه (^٢) أخرى، وكان أبي يقاتل مع رسول الله ﷺ يوم الخندق، ثم يأتي بني قريظة فيقاتِلهم، فكنت إذا رفعت رأسي، رأيت الزبير يجيز إلى بني قريظة، فقلت له: يا أبه، رأيتك وأنت تجيز إلى بني قريظة، فقال لي: يا بني، إن كان رسول الله ﷺ يجمع لي أبويه، يفديني بهما، يقول: \"فداك أبي وأمي\" (^٣).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) صورتها في الأصل: (وأدفعه) بالدال، والتصويب من نسختي (ل)، (هـ).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٢٥).","vol":"18","page":495},{"text":"١٠٦٢٧ - حدثنا الصغاني، حدثنا يحيى بن معين، حدثنا عبدة (^١)، عن هشام بن عروة (^٢)، عن عبد الله بن عروة، عن عبد الله بن الزبير، عن الزبير قال: جمع لي رسول الله ﷺ يوم قريظة أبويه، فقال: \"ارم فداك أبي وأمي\" (^٣).\n_________\n(^١) ابن سليمان، الكلابي، أبو محمد، الكوفي، قيل: اسمه: عبد الرحمن، و(عبدة) لقب.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٢٥).","vol":"18","page":496},{"text":"١٠٦٢٨ - حدثنا الصغاني، حدثنا الأسود بن عامر، قال: حدثنا أبو معاوية، عن هاشم بن عروة (^١)، عن أبيه، عن عبد الله بن الزبر، عن الزبير، قال: جمع لي رسول الله ﷺ أبويه (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٢٥).","vol":"18","page":497},{"text":"١٠٦٢٩ - حدثنا العطاردي، حدثنا أبو معاوية، عن هشام (^١)، عن أبيه، عن عبد الله بن الزبير، عن الزبير، قال: جمع لي رسول الله ﷺ أبويه يوم أُحُد (^٢) (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هكذا رواه أبو معاوية، بلفظ (أحد)، وقد أخرجه عنه -بهذا اللفظ- أيضا: ابن ماجه في سننه- في المقدمة، باب فضل الزبير- (١/ ٤٥/ حديث رقم ١٢٣)، وأحمد في مسنده (١/ ١٦٤)، والنسائي في عمل اليوم والليلة (ص ٢٢٩ / حديث رقم ٢٠٠)، وأبو يعلى في مسنده (٢/ ٣٥ / حديث رقم ٦٧٢) كلهم من طريق أبي معاوية، به.\nوإسناده صحيح، وصححه ابن عبد البر، فقال -في الاستيعاب (١/ ٥٨٢) -: وثبت عن الزبير أنه قال: جمع لي رسول الله ﷺ أبويه مرتين: يوم أحد، ويوم قريظة. اهـ.\nوصححه الألباني في صحيح ابن ماجه (١/ ٢٧ / حديث رقم ١٠٠).\nوأصل الحديث تقدم تخريجه، انظر الحديث رقم (١٠٦٢٥)، لكن بلفظ: (يوم قريظة).\nولا مانع أن يتعدد ذلك الفضل للزبير ﵁.\n(^٣) في نسخة (ل) زيادة: وهي: (ذكر محمد بن يحيى، حدثنا إسماعيل بن الخليل، حدثنا =\n⦗٤٩٨⦘ = علي بن مسهر، عن هشام بن عروة، عن أبيه، عن عبد الله بن الزبير، قال: كنت أنا وعمر بن أبي سلمة في أطم حسان، فكان يطأطئ لي مرة، وأطاطئ له مرة فنظر، كنت أعرف أبي إذا مر على فرسه في السلاح، إلى بني قريظة.\nقال: وأخبرني عبد الله بن عروة، عن عبد الله بن الزبير، قال: فذكرت ذلك لأبي، فقال: ورأيتني؟ قلت: نعم. قال أما والله لقد جمع لي رسول الله ﷺ يومئذ أبويه، قال: \"فداك أبي وأمي\").\nولم أقف على من وصله عن محمد بن يحيى، وهو الذهلي.\nووصله مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل طلحة والزبير، ﵄ (٤/ ١٨٧٩، ١٨٨٠/ حديث رقم ٤٩) عن إسماعيل ابن الخليل، عن علي بن مسهر، به، مثله.","vol":"18","page":497},{"text":"١٠٦٣٠ - حدثنا عمار بن رجاء، حدثنا الحميدي، قال: حدثنا سفيان (^١)، حدثنا هشام (^٢)، عن أبيه، عن عائشة، أن الذين استجابوا لله والرسول، من بعد ما أصابهم القرح: أبو بكر، والزبير (^٣).\n_________\n(^١) ابن عيينة، كما في تحفة الأشراف (١٢/ ١٥٣، ١٥٤/ حديث رقم ١٦٩٣٩).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضائل طلحة والزبير، ﵄ (٤/ ١٨٨٠، ١٨٨١/ حديث رقم ٥١).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب (الذين استجابوا لله والرسول ..) (٧/ ٣٧٣ / حديث رقم ٤٠٧٧). =\n⦗٤٩٩⦘ = ولفظ الصحيحين وغيرهما يفيد أن أبا بكر والزبير، من الذين استجابوا لله ورسوله، كما في الحديث التالي.\nفوائد الاستخراج: التصريح باسمي أبوي عروة بن الزبير بينما في صحيح مسلم قالت عائشة: \"أبواك -والله- من الذين استجابوا لله وللرسول من بعد ما أصابهم القرخ \" دون تسميتهما.","vol":"18","page":498},{"text":"١٠٦٣١ - حدثنا أبو أمية، حدثنا سُريج بن النعمان، حدثنا سفيان (^١)، حدثنا هشام (^٢)، عن أبيه، قال: قالت عائشة لعروة: إن كان أبو بكر والزبير -أبواك (^٣) - من الذين استجابوا لله والرسول، من بعد ما أصابهم القرح (^٤).\n_________\n(^١) هو ابن عيينة، كما سبق في الحديث السابق.\n(^٢) هشام هو موضع الالتقاء.\n(^٣) كلمة (أبواك) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، وفوائد الاستخراج انظر الحديث رقم (١٠٦٣٠).","vol":"18","page":499},{"text":"١٠٦٣٢ - حدثنا عثمان بن خرزاذ، حدثنا إسماعيل بن خليلان (^١)،\n⦗٥٠٠⦘ حدثنا عبد الواحد بن سليمان (^٢)، عن إسماعيل بن أبي خالد (^٣)، عن البَهِي (^٤)، عن عروة، قال: قالت لي عائشة: كان أبواك من الذين استجابوا لله والرسول من بعد ما أصابهم القرح (^٥).\n_________\n(^١) هكذا في الأصل ونسختي (ل)، (هـ)، بلامين ونون في آخره.\nوذكر ابن منده في ترجمة إسماعيل بن الخليل: أنه يعرف بابن خيلان. وذكره بلام واحدة. ونقل مغلطاي كلام ابن منده، لكنه ذكره بلامين وتاء في آخره.\nانظر: أسامي شيوخ البخاري، لابن منده (٢٥ / ترجمة ٨)، وإكمال مغلطاي (ق ١/ ١١).\n(^٢) الأزدي، البراء، خادم ابن عون.\nذكره ابن حبان في الثقات.\nوقال أبو حاتم: مجهول.\nوقال الذهبي: بل معروف، روى عنه جماعة.\nانظر: الجرح والتعديل (٦/ ٢١ / ترجمة ١١٠)، والثقات (٨/ ٤٢٥)، والميزان (٢/ ٦٧٤ / ترجمة ٥٢٩٠)، والمغني (٢/ ٤١٠/ ترجمة ٣٨٧١).\n(^٣) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٤) البهي -بفتح الموحدة، وكسر الهاء، وتشديد التحتانية- لقب. وهو عبد الله، مولى مصعب بن الزبير، يقال: اسم أبيه: يسار.\nانظر: تهذيب الكمال (١٦/ ٣٤١، ٣٤٢/ ترجمة ٣٦٧٧)، وتقريب التهذيب (٥٦٠ / ترجمة ٣٧٤٧)، ونزهة الألباب (١/ ١٣٥/ ترجمة ٤٦٢).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٠)، وهذا الطريق عند مسلم برقم (٥٢).\nفوائد الاستخراج: تقييد المهمل، وهو إسماعيل، بأنه ابن أبي خالد.","vol":"18","page":499},{"text":"١٠٦٣٣ - حدثنا أبو بكر عبد الله بن محمد بن سعيد بن أبي مريم، حدثنا أسد بن موسى، حدثنا يحيى [بن زكريا] (^١) بن أبي زائدة، حدثنا إسماعيل بن أبي خالد (^٢)، عن البهي، قال: قال لي عروة: قالت لي عائشة.\n⦗٥٠١⦘ فذكر مثله (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٠)، وهذا الطريق عند مسلم برقم (٥٢).","vol":"18","page":500},{"text":"١٠٦٣٤ - وحدثنا أحمد بن عبد الجبار أبو عمر، حدثنا أبو معاوية، حدثنا هشام بن عروة (^١)، عن أبيه، قال: قالت [لي] (^٢) عائشة: يا ابن أختي، كان أبواك -تعني الزبير وأبا بكر- من الذين استجابوا لله والرسول، من بعد ما أصابهم القرح، والمشركون من أخد، وقد أصاب النبي ﷺ وأصحابه ما أصابهم، فخاف أن يرجعوا، فقال: \"من ينتدب في آثارهم، حتى يعلموا أن بنا قوة قال: فانتدب أبو بكر والزبير في سبعين، فخرجوا في آثار القوم، فسمعوا بهم، قال (^٣): فانصرفوا بنعمة من الله وفضل، قال: لم يلقوا عدوّا (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) كلمة (قال) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٠).\nفوائد الاستخراج: ذكر تمام متن رواية هشام بن عروة، ومسلم وقف بها إلى قوله: (القرح).","vol":"18","page":501},{"text":"<span data-type='title' id=toc-1350>من مناقب طلحة بن عبيد الله، وسعد بن أبي وقاص ﵄</span>","vol":"18","page":502},{"text":"١٠٦٣٥ - حدثنا الصغاني، حدثنا عبد الأعلى بن حماد، ح.\nوحدثني عبد الله بن أحمد بن حنبل، قال: حدثني محمد بن أبي بكر المقدمي (^١)، قالا: حدثنا المعتمر بن سليمان، قال: سمعت أبي [قال] (^٢)، حدثنا أبو عثمان، قال: لم يبق مع النبي ﷺ في بعض تلك الأيام (^٣)، التي قاتل فيها رسول الله ﷺ غير طلحة، وسعد عن حديثهما (^٤) (^٥).\n_________\n(^١) محمد بن أبي بكر المقدمي هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) يريد يوم أحد. فتح الباري (٧/ ٨٢).\n(^٤) قوله: (عن حديثهما) يعني: أنهما حدثا بذلك، ووقع في فوائد (أبي بكر بن المقرئ) من وجه آخر عن معتمر بن سليمان، عن أبيه، فقلت لأبي عثمان: وما علمك بذلك؟ قال: هما أخبراني بذلك. الفتح (٧/ ٨٢).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل طلحة والزبير، ﵄ (٤/ ١٨٧٩/ حديث رقم ٤٧).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب ذكر طلحة ابن عبيد الله- (٧/ ٨٢ /حديث رقم ٣٧٢٢، ٣٧٢٣)، وأطرافه في: (٤٠٦٠، ٤٠٦١).","vol":"18","page":502},{"text":"١٠٦٣٦ - حدثنا أبو إسماعيل الترمذي، حدثنا إبراهيم بن حمزة،\n⦗٥٠٣⦘ حدثنا حاتم بن إسماعيل، ح.\nوحدثنا معاوية بن صالح الدمشقي، حدثنا يعقوب بن صالح (^١) بن القاسم الطلحي، حدثنا حاتم بن إسماعيل [ح] (^٢).\nوحدثنا الصغاني، قال: حدثنا يعقوب بن محمد الزهري، قال: حدثنا حاتم ابن إسماعيل (^٣)، عن بكير بن مسمار، عن عامر بن سعد، عن أبيه، قال: كان رجل من المشركين قد أحرق المسلمين، فقال النبي ﷺ: \"ارم يا سعد، فداك أبي وأمي\"؛ قال: فنزعت له بسهم ليس فيه نصل، فأصبت جنبه، فوقع وانكشفت عورته، فضحك رسول الله ﷺ حتى بدت نواجذه (^٤). وقال يعقوب بن محمد: يوم أحد (^٥).\n_________\n(^١) كلمة (صالح) ليست في نسخة (ل).\n(^٢) من نسخة (ل).\n(^٣) حاتم بن إسماعيل هو موضع الالتقاء، في الطرق السابقة.\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في سعد بن وقاص، ﵁ (٤/ ١٨٧٦، ١٨٧٧/ حديث رقم ٤٢/ الطريق الثالثة).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب سعد ابن أبي وقاص الزهري- (٧/ ٨٣ حديث رقم ٣٧٢٥)، وأطرافه في: (٤٠٥٥، ٤٠٥٦، ٤٠٥٧).\n(^٥) وكذا قال محمد بن عباد، عن حاتم بن إسماعيل، في صحيح مسلم. وهو المعروف في هذه القصة، كما في الصحيحين وغيرهما.","vol":"18","page":502},{"text":"١٠٦٣٧ - حدثنا أبو الأزهر أحمد بن الأزهر، حدثنا عمرو ابن محمد العنقزي (^١)، حدثنا بكير بن مسمار (^٢)، قال: سمعت عامر بن سعد يذكر عن أبيه، قال: كان رسول الله ﷺ يناولني السهم يوم أحد، ويقول: \"ارم فداك أبي وأمي\"، فرميت رجلا من المشركين، فأقعصته (^٣) (^٤).\n_________\n(^١) العنقزي -بفتح العين المهملة والقاف، بينهما نون ساكنة، وآخره الزاي المعجمة المكسورة- نسبة إلى (العنقز) وهو: المرز نجوش، وهو: الريحان، المعروف بـ (الشاة اسفرم).\nوالمزرنجوش فيه لغة أخرى بحذف نون، وهو نبات طبي.\nقال ابن ماكولا: أظن أنهما -أي: عمرو بن محمد، وابنه: الحسين- نسبا إلى (العنقز)، وهو: (الشاهسفرم)؛ لأنه كان يبيعه، أو يزرعه.\nانظر: المؤتلف والمختلف (٣/ ١٧١٥)، والإكمال (٦/ ٩٧)، والأنساب (٤/ ٢٥٣)، واللباب (٢/ ٣٦٢)، ولسان العرب (٦/ ٤١٧٩/ مادة: مرزجوش).\n(^٢) بكير بن مسمار هو موضع الالتقاء.\n(^٣) القعص: أن يضرب الإنسان فيموت مكانه. يقال: قعصته وأقعصته إذا قتلته قتلًا سريعًا. النهاية في غريب الحديث (٤/ ١٣٤).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦).","vol":"18","page":504},{"text":"١٠٦٣٨ - حدثنا أبو جعفر [محمد بن عبيد الله] (^١) بن المنادي، قال: حدثنا يونس بن محمد، حدثنا إبراهيم بن سعد (^٢)، عن أبيه، عن\n⦗٥٠٥⦘ عبد الله بن شداد، قال: سمعت عليا يقول: ما سمعت رسول الله ﷺ جمع أبويه لأحد إلا لسعد بن مالك (^٣)، فإنه كان يقول يوم أحد: \"ارم فداك أبي وأمي\" (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) إبراهيم بن سعد هو موضع الالتقاء.\n(^٣) هو سعد بن أبي وقاص، ومالك والد سعد كنيته أبو وقاص، وأما سعد فكنيته أبو إسحاق.\nانظر: الأسامي والكنى للإمام أحمد (ص ١٠٤)، والكنى والأسماء للدولابي (١/ ٩٩) والإصابة (٣/ ٧٣).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل سعد بن أبي وقاص، ﵁ (٤/ ١٨٧٦/ حديث رقم ٤١).\nوأخرجه البخاري في صحيحه-كتاب المغازي، باب (إذ همت طائفتان منكم أن تفشلا …) (٧/ ٢٥٨ / حديث رقم ٤٠٥٩)، وأطرافه في: (٢٩٠٥، ٤٠٥٨، ٦١٨٤).\nتنبيه: تقدم في مناقب الزبير بن العوام- في الباب السابق- أن النبي ﷺ فداه بأبويه، يوم الخندق ويوم أحد، فيجمع بينه وبين قول علي بن أبي طالب، ﵁ هنا، بأن عليا لم يطلع على ذلك. والله أعلم. انظر الفتح (٧/ ٨٤).","vol":"18","page":504},{"text":"١٠٦٣٩ - حدثنا يونس بن حبيب، قال: حدثنا أبو داوود، حدثنا شعبة (^١)، عن سعد بن إبراهيم، قال: سمعت عبد الله بن شداد، قال: سمعت عليا يقول: ما جمع رسول الله ﷺ أبويه لأحد إلا لسعد، فإنه قال يوم أحد: \"ارم سعد، فداك أبي وأمي\" (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٨)، وهذا الطريق عند مسلم برقم (٤١ / =\n⦗٥٠٦⦘ = الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد.","vol":"18","page":505},{"text":"١٠٦٤٠ - حدثنا الحسن بن علي بن عفان، حدثنا محمد بن عبيد، ح.\n[و] (^١) حدثنا أبو يوسف، وأبو أمية، قالا: حدثنا أبو نعيم، وعبيد الله بن موسى، ح.\nوحدثنا السري بن يحيى، حدثنا أبو نعيم، قالوا: حدثنا مسعر (^٢)، عن سعد ابن إبراهيم، عن ابن شداد، قال: سمعت عليا يقول: ما سمعت رسول الله ﷺ يجمع أبويه لأحد غير سعد (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) مسعر هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٨)، وهذا الطريق عند مسلم برقم (٤١/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية مسعر، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد.","vol":"18","page":506},{"text":"١٠٦٤١ - حدثنا أبو يوسف الفارسي، حدثنا عبيد الله بن موسى، ح.\nوحدثنا الأحمسي، حدثنا وكيع (^١)، قالا: حدثنا سفيان الثوري، عن\n⦗٥٠٧⦘ سعد بن إبراهيم، عن عبد الله بن شداد، عن علي (^٢)، قال: [ما] (^٣) سمعت النبي ﷺ يفدي [رجلا] (^٤) بأبويه إلا لسعد، فإني سمعته يقول يوم أحد: \"ارم سعد، فداك أبي وأمي\"، هذا لفظ وكيع (^٥).\n_________\n(^١) وكيع هو موضع الالتقاء.\n(^٢) في نسخة (ل) زيادة: (كرم الله وجهه).\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٨)، وهذا الطريق عند مسلم برقم (٤١/ الطريق الثاني).\nفوائد الاستخراج:\n- ذكر متن رواية وكيع، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم ابن سعد.\n- تقييد المهمل، وهو سفيان، بأنه الثوري.","vol":"18","page":506},{"text":"١٠٦٤٢ - حدثنا الغزي، حدثنا الفريابي، حدثنا سفيان (^١)، عن سعد بن إبراهيم، عن عبد الله بن شداد، عن علي، قال: ما سمعت رسول الله ﷺ يفدي رجلا غير سعد، سمعته يقول لسعد: \"ارم فداك أبي وأمي\" (^٢).\n_________\n(^١) الثوري -كما في الحديث السابق- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٨)، وهذا الطريق عند مسلم برقم (٤١/ الطريق الثاني). =\n⦗٥٠٨⦘ = فوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية إبراهيم بن سعد.","vol":"18","page":507},{"text":"١٠٦٤٣ - محمد بن الجهم السمري (^١)، وأبو بكر الجعفي، وأبو أمية، وعباس الدوري، قالوا: حدثنا جعفر بن عون، حدثنا يحيى بن سعيد (^٢)، عن سعيد بن المسيب، عن سعد، قال: جمع لي رسول الله ﷺ أبويه، وقال: \"ارم سعد، فداك أبي وأمي\". قال عباس: قد جمع لي رسول الله ﷺ أبويه يوم أحد (^٣).\n_________\n(^١) السمري -بكسر السين المهملة، وفتح الميم المشددة، وكسر الراء- نسبة إلى (سمر)، بلد من أعمال كسكر، وهو بين واسط والبصرة. الأنساب (٣/ ٢٩٧)، وانظر: الإكمال (٤/ ٥٢٩)، وتوضيح المشتبه (٥/ ١٦٨).\nوهو محمد بن الجهم بن هارون، أبو عبد الله، الكاتب، السمري، ت (٢٧٧) هـ.\nقال عبد الله بن أحمد: صدوق، ما أعلم إلا خيرا.\nوقال الداقطني: ثقة صدوق.\nانظر: تأريخ بغداد (٢/ ١٦١ / ترجمة ٥٨٨)، والسير (١٣/ ١٦٣، ١٦٤ / ترجمة ٩٧).\n(^٢) هو الأنصاري -كما في الفتح (٧/ ٣٥٩) - وهو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢).\nفوائد الاستخراج: تقييد المهمل، وهو سعيد، بأنه ابن المسيب.","vol":"18","page":508},{"text":"١٠٦٤٤ - حدثنا يونس بن عبد الأعلى، أخبرنا أنس بن عياض،\n⦗٥٠٩⦘ عن يحيى بن سعيد (^١)، قال: سمعت سعيد بن المسيب، قال: سمعت سعد بن أبي وقاص، يقول: قد جمع لي رسول الله ﷺ أبويه يوم أحد (^٢).\n_________\n(^١) يحيى بن سعيد -الأنصاري، كما تقدم بيانه في الحديث السابق- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢).","vol":"18","page":508},{"text":"١٠٦٤٥ - حدثنا أبو حفص عمر بن محمد العمري، حدثنا أبو الوليد، حدثنا شعبة، ح.\nوحدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا شعبة، ح.\nوحدثنا الصغاني، حدثنا معاوية بن عمرو، حدثنا زائدة، قالا: حدثنا يحيى بن سعيد (^١)، بإسناده مثله (^٢).\n_________\n(^١) يحيى بن سعيد -الأنصاري، كما سبق آنفا- وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢).","vol":"18","page":509},{"text":"١٠٦٤٦ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا الليث (^١)، عن يحيى بن سعيد، بإسناده: جمع لي رسول الله ﷺ يوم أحد أبويه كليهما (^٢)، يريد حين فداه بأبيه وأمه وهو يقاتل (^٣).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (كلاهما)، والتصويب من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية الليث، ومسلم ساق إسنادها فقط.","vol":"18","page":509},{"text":"١٠٦٤٧ - حدثنا أبو المثنى، حدثنا القعنبي (^١)، ح.\nوحدثنا أبو يونس المدني، حدثنا ابن أبي أويس، كلاهما عن سليمان بن بلال (^٢)، عن يحيى بن سعيد، عن سعيد ابن المسيب، قال: سمعت سعد ابن أبي وقاص يقول: قد جمع لي رسول الله ﷺ أبويه يوم أحد (^٣).\n_________\n(^١) القعنبي -عبد الله بن مسلمة- هو موضع الالتقاء في هذا الطريق.\n(^٢) سليمان بن بلال هو موضع الالتقاء في هذا الطريق.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢).","vol":"18","page":510},{"text":"١٠٦٤٨ - [حدثنا محمد بن إسحاق الفاكهي (^١)، حدثنا محمد ابن يوسف أبو حُمَة (^٢)،\n⦗٥١١⦘ حدثنا أبو قرة (^٣)، عن مالك بن أنس عن يحيى بن سعيد (^٤)، بإسناده مثله، (^٥).\n_________\n(^١) المكي، مولف أخبار مكة، ذكره صاحب العقد الثمين (١/ ٤١٠، ٤١١ /ترجمة ٩٠)، وقال: وما عرفت متى مات، إلا أنه كان حيا في سنة (٢٧٢)، وإني لأعجب من إهمال الفضلاء لترجمته. اهـ.\n(^٢) أبو حمة -بضم الحاء المهملة، وتخفيف الميم- هو لقب له، وكنيته: أبو يوسف.\nانظر: الثقات لابن حبان (٩/ ١٠٤)، والإكمال (٢/ ٥٤٦)، وتوضيح المشتبه (٣/ ٣٢٣).\nوهو محمد بن يوسف الزبيدي، ت في حدود (٢٤٠) هـ.\nذكره ابن حبان في الثقات، وقال: ربما أخطأ وأغرب.\nوذكره المزي تمييزا.\nوأما ابن حجر فرمز له بـ (د)، وقال: صدوق. =\n⦗٥١١⦘ = وقال في تهذيب التهذيب: كان محدث اليمن في وقته، ارتحلوا إليه لسماع السنن.\nانظر: الثقات (٩/ ١٠٤)، وتهذيب الكمال (٢٧/ ٦٥، ٦٦ / ترجمة ٥٧٢٠)، وتهذيب التهذيب (٩/ ٤٧٤، ٤٧٥ / ترجمة ٨٨٤)، وتقريب التهذيب (٩١١/ ترجمة ٦٤٥٨).\n(^٣) ابن أبو قرة هو: موسى بن طارق الزبيدي اليماني.\n(^٤) يحيى بن سعيد هو موضع الالتقاء.\n(^٥) هذا الحديث زيادة من نسخة (ل)، وقد تقدم تخريجه، انظر الحديث رقم (١٠٦٣٦)، وهذا الطريق عند مسلم برقم (٤٢ / الطريق الثاني).","vol":"18","page":510},{"text":"١٠٦٤٩ - حدثنا أبو داوود الحراني، حدثنا يزيد بن هارون، أخبرنا يحيى بن سعيد (^١)، أنه سمع عبد الله بن عامر بن ربيعة، يحدث أن عائشة كانت تحدث: أن رسول الله ﷺ سهر ذات ليلة، وهي إلى جانبه، فقالت: يا رسول الله، ما شأنك؟ فقال: \"ليت رجلا صالحا من أصحابي يحرسني الليلة\"، قالت: إذ سمعت صوت السلاح، فقال: من هذا؟ قال سعد: أنا يا رسول الله، جئت لأحرسك، فنام رسول الله ﷺ حتى سمعت غطيطه (^٢).\n_________\n(^١) يحيى بن سعيد -الأنصاري، كما يظهر من شيوخه- هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل سعد ابن =\n⦗٥١٢⦘ = أبي وقاص، ﵁ (٤/ ١٨٧٥/ حديث رقم ٣٩).\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب الحراسة في الغزو في سبيل الله- (٦/ ٨١/ حديث رقم ٢٨٨٥)، وطرفه في: (٧٢٣١).","vol":"18","page":511},{"text":"١٠٦٥٠ - حدثنا أحمد بن يوسف السلمي، حدثنا خالد بن مخلد القطواني، حدثنا سليمان بن بلال (^١)، قال: حدثني يحيى بن سعيد، ح.\nوحدثنا هلال بن العلاء، وأبو المثنى، قالا: حدثنا عبد الله ابن مسلمة بن قعنب (^٢)، حدثنا سليمان بن بلال، عن يحيى بن سعيد، عن عبد الله بن عامر بن ربيعة، عن عائشة قالت: أرق رسول الله ﷺ ذات ليلة، فقال: ليت رجلا صالحا يحرسني الليلة، قالت: وسمعنا صوت السلاح -وقال خالد: إذ سمعنا صوت السلاح (^٣) - فقال رسول الله ﷺ: \"من هذا\"؟ فقال سعد بن أبي وقاص: يا رسول الله (^٤)، جئت أحرسك، قالت عائشة: فنام رسول الله ﷺ حتى سمعت غطيطه (^٥).\n_________\n(^١) سليمان بن بلال هو موضع الالتقاء في هذا الطريق.\n(^٢) عبد الله بن مسلمة بن قعنب هو موضع الالتقاء في هذا الطريق.\n(^٣) جملة (وقال خالد: إذ سمعنا صوت السلاح) ساقطة من نسخة (ل).\n(^٤) قوله: (يا رسول الله) ساقط من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٤٩).","vol":"18","page":512},{"text":"١٠٦٥١ - حدثنا حبشي بن عمرو بن الربيع بن طارق، قال: حدثني\n⦗٥١٣⦘ أبي، أخبرنا الليث (^١)، أن يحيى بن سعيد حدثه، عن عبد الله بن عامر ابن ربيعة، أن عائشة قالت: سهر رسول الله ﷺ مقدمه المدينة ليلة، فقال: \"ليت رجلا صالحا من أصحابي يحرسني الليلة\"، قالت (^٢): فبينا نحن كذلك إذ (^٣) سمعنا خشخشة السلاح، فقال: \"من هذا\"؟ قال (^٤): سعدبن أبي وقاص، فقال له رسول الله ﷺ: \"ما جاء بك\"؟ قال: وقع في نفسي خوف على رسول الله ﷺ؟ فجئت أحرسه، فدعا له رسول الله ﷺ، ثم نام (^٥).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) في الأصل: (قال)، والتصويب من نسختي (ل)، (هـ).\n(^٣) قوله: (إذ) ساقط من نسخة (ل).\n(^٤) (في نسخة (ل): فقال.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٤٩)، وهذا الطريق عند مسلم برقم (٤٠).","vol":"18","page":512},{"text":"١٠٦٥٢ - حدثنا أبو علي بن شيخ بن عميرة، حدثنا إسماعيل ابن الخليل، حدثنا علي بن مسهر، حدثنا يحيى بن سعيد (^١)، بإسناده، مثله (^٢).\n_________\n(^١) يحيى بن سعيد -الأنصاري- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٤٩).","vol":"18","page":513},{"text":"١٠٦٥٣ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا\n⦗٥١٤⦘ أبو داوود، حدثنا شعبة (^١)، عن سماك بن حرب، عن مصعب بن سعد، عن أبيه، أنه قال: أنزلت فِيَّ أربع آيات: أصبت سيفا يوم بدر، فأتيت به النبي ﷺ فقلت: يا رسول الله نفلنيه، فقال: \"ضعه من حيث أخذته\"، ثم عدت فقلت: يا رسول الله نفلنيه، فقال: \"ضعه من حيث أخذته\"، ثم عدت (^٢) فقلت: أترك كمن لا غَناء (^٣) له؟! فقال رسول الله ﷺ: \"ضعه من حيث أخذته\"، فنزلت هذه الآية: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ (^٤) - وهي قراءة عبد الله [هكذا] (^٥): ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ [الَاية] (^٦) كلها-.\n⦗٥١٥⦘ وقالت أم سعد (^٧): أليس قد أمر الله تعالى بطاعة الوالدين؛ فلا احمل طعاما، ولا أشرب شرابا، حتى تكفر بالله، فامتنعت من الطعام والشراب، حتى جعلوا يشجرون فاها بالعصا، ونزلت (^٨) هذه الآية: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا﴾ إلى قولة: ﴿فَلَا تُطِعْهُمَا﴾ (^٩) قال: وصنع رجل (^١٠) من الأنصار طعاما، فدعا ناسا (^١١) من المهاجرين، وناسا (^١٢) من الأنصار، فأكلنا وشربنا حتى سكرنا، ثم افتخرنا، فرفع رجل (^١٣) بلحي بعير، فضرب به أنف سعد، فكان سعد مفزور الأنف، وذلك قبل أن تحرم الخمر، فنزلت: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ\n⦗٥١٦⦘ سُكَارَى﴾ ونزلت: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ﴾ (^١٤) الآية، ودخل رسول الله ﷺ على سعد وهو مريض، فأراد أن يوصي بماله كله، فجعل يناقصه حتى بلغ الثلث، قال: فالناس يوصون بالثلث (^١٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): (عادوته).\n(^٣) الغناء بفتح الغين وبالمد وهو: الكفاية. شرح صحيح مسلم للنووي (١٢/ ٥٤).\n(^٤) في الأصل ونسخة (هـ) ومسند أبي داوود الطيالسي - (ص ٢٨ / حديث رقم ٢٠٨) -: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ بإثبات (عن) على القراءة المعروفة، والتصويب من نسخة (ل)، ومن مسند أحمد (٣/ ٨٢، ٨٣ / حديث رقم ١٥٦٧) -طبعة أحمد شاكر- ومسند سعد بن أبي وقاص -للدورقي- (ص ٩٠ / حديث رقم ٤٣).\nوكذلك السياق يدل على حذف حرف (عن)، فإن قراءة عبد الله -وهو ابن مسعود- هي بحذف (عن) كما ذكر ذلك الطبري في تفسيره (١٣/ ٣٧٧، ٣٧٨) -طبعة أحمد شاكر- وابن الجوزي في زاد المسير (٣/ ٣١٨)، وذكر أنها قراءة سعد بن أبي وقاص، وأبي بن كعب، وأبي العالية.\n(^٥) من نسخة (ل).\n(^٦) ما بين المعقوفتين من نسخة (ل)، والآية هي الأولى من سورة الأنفال.\n(^٧) هي: حمنة بنت سفيان بن أمية بن عبد شمس بن مناف بن قصي. الطبقات الكبرى (٣/ ٧٣١)، (٦/ ١٢).\n(^٨) في نسخة (ل): وأنزلت.\n(^٩) سورة العنكبوت، آية (٨).\n(^١٠) قيل: هو: عتبان بن مالك. انظر: الغوامض والمبهمات (٢/ ٥٦٩، ٥٧٠ / حديث رقم ٥٦٠).\n(^١١) لم أقف على من عينهم.\n(^١٢) لم أقف على من عينهم.\n(^١٣) هو عتبان بن مالك. وقيل: حمزة بن عبد المطلب. انظر: الغوامض والمبهمات (٢/ ٥٦٩،٥٧٠ / حديث رقم ٥٥٩٠، ٥٦٠)، والمستفاد (٣/ ١٤٧٨/ حديث رقم ٥٩٠).\n(^١٤) سورة المائدة آية (٩٠)، وفي نسخة (ل) ذكر من تتمة الآية: ﴿مِنْ عَمَلِ الشَّيْطَانِ﴾.\n(^١٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل سعد بن أبي وقاص، ﵁، (٤/ ١٨٧٨/ حديث رقم ٤٤).\nفوائد الاستخراج: ذكر متن رواية شعبة، ومسلم ساق إسنادها، وأحال بها على رواية زهير عن سماك.","vol":"18","page":513},{"text":"١٠٦٥٤ - حدثنا أبو قلابة الرقاشي، وأبو داوود الحراني، قالا: حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن سماك بن حرب، عن مصعب ابن سعد، عن أبيه، قال: نزلت (^٢) فِيَّ أربع آيات: أصبت سيفا يوم بدر (^٣)، فقلت: يا رسول الله نفلنيه، فقال: \"ضعه\"، فقلت: يا رسول الله نفلنيه، فقال: \"ضعه من حيث أخذته\"، فقلت: يا رسول الله نفلنيه، أأجعل كمن لا غناء له؟! فقال (^٤): \"ضعه من حيث أخذته\"\n⦗٥١٧⦘ قال: فنزلت: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ إلى آخر الآية.\nقال: وصنع رجل من الأنصار طعاما فدعانا، فشربنا الخمر، قبل أن تحرم الخمر، فانتشينا (^٥) فتفاخرنا، فقالت الأنصار: نحن أفضل، وقالت قريش: نحن أفضل، فأخذ رجل من الأنصار لحي جزور، فضرب به أنف سعد ففزره، وكان (^٦) أنف سعد مفزورا، فنزلت ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِر﴾ إلى قوله: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ وقالت أم سعد: أليس قد أمر الله ببر الوالدين، فوالله لا أطعم طعاما، ولا أشرب شرابا حتى تكفر، أو أموت، فكانوا إذا أرادوا أن يطعموها أو يسقوها، شجروا فمها بعصا، وأوجروها الطعام والشراب، فنزلت: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا﴾ الآية. ودخل علي رسول الله ﷺ وأنا مريض، فقلت: يا رسول الله، أوصي بمالي كله؟ قال: \"لا\"، قلت: فثلثيه؟ قال: \"لا\"، قلت: فثلثه؟ قال: فسكت رسول الله ﷺ، فكان الثلث (^٧).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسختي (ل)، (هـ): أنزلت.\n(^٣) في نسخة (ل) زيادة: (ثم ذكرت)، لكن كأنه ضرب على حرف التاء، وهذه الزيادة لم يتبين لي وجهها.\n(^٤) في نسخة (ل): قال.\n(^٥) في نسختي (ل)، (هـ): (فانتشأنا)، لكن في نسخة (ل) يوجد رأس حرف الياء بين الشين والألف.\nوأما النسخة الأصل فيظهر فيها أن الكلمة كانت كما هي مرسومة من نسختي (ل)، (هـ)، ثم أعادها إلى الرسم الذي أثبته.\n(^٦) في نسخة (ل): فكان.\n(^٧) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٦٥٣).","vol":"18","page":516},{"text":"١٠٦٥٥ - حدثنا أبو داود، حدثنا أبو زيد، قال: حدثنا شعبة (^١)، عن سماك قال: سمعت مصعب بن سعد، قال: نزلت في (^٢) أربع آيات، وربما قال: عن أبيه، قال: نزلت في أربع آيات (^٣). وذكر (^٤) نحوه (^٥).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) هكذا في الأصل مشددة، وصحح عليها في نسخة (هـ)، مما يعني أن الرواية هكذا، لكن أبا داوود الطيالسي، ويحي بن سعيد القطان، روياه عن شعبة بلفظ: (أنزلت في أبي)، وهو الصواب؛ لأن الآيات أنزلت في أبيه، وهو المناسب لسياق الكلام، والله أعلم. انظر: مسند أبي داوود الطيالسي، (ص ٢٨ / حديث رقم ٢٠٨)، ومسند الإمام أحمد (١/ ١٨١).\n(^٣) قوله: (وربما قال: عن أبيه …) الخ، ساقط من نسخة (ل).\n(^٤) في نسخة (ل): فذكر.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٣).","vol":"18","page":518},{"text":"١٠٦٥٦ - حدثنا الصغاني، حدثنا الحسن بن موسى الأشيب، حدثنا زهير بن معاوية (^١)، حدثنا سماك بن حرب، قال: حدثني مصعب ابن سعد، عن أبيه، أنه قال: نزلت في آيات من القرآن، قال: حلفت أم سعد أن لا تكلمه أبدا، حتى يكفر بدينه، ولا تأكل ولا تشرب، وزعمت أن الله ﷿ قد وصاك بوالديك، فأنا أمك، وأنا آمرك بهذا، قال: فمكثت ثلاثا حتى غشي عليها من الجهد، فقام ابن لها-\n⦗٥١٩⦘ يقال له: عمارة فسقاها، فجعلت تدعو على سعد، فأنزل الله ﷿ في القرآن [هذه] (^٢) الآية: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾ إلى قوله: [مَعْرُوفًا] (^٣) قال: وأصاب رسول الله ﷺ غنيمة عظيمة، فإذا فيها سيف، فقلت: نفلني هذا السيف، فأنا من (^٤) قد علمت، قال: فقال: \"رده من حيث أخذته\"، قال: فانطلقت حتى أردت أن ألقيه في المغنم، ثم لامتني نفسي؛ فرجعت إليه، فقلت:\n⦗٥٢٠⦘ أعطنيه، قال: فشد لي صوته، فقال: \"رده من حيث أخذته\"، قال: فأنزل الله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ﴾.\nقال: ومرضت، فأرسلت إلى النبي ﷺ فأتاني، فقلت: دعني أقسم مالي حيث شئت، قال: فأبى، قلت: فالنصف، قال: فأبى، قلت: فالثلث، فسكت، قال: فكان بُعد الثلث جائزا. قال: وأتيت على نفر من الأنصار والمهاجرين، فقالوا: تعال نطعمك ونسقيك خمرا، وذلك قبل أن تحريم الخمر، قال: فأتيتهم في حش -والحش البستان-[قال] (^٥): فإذا رأس جزور مشوي عندهم، وزَقٌّ من خمر، قال: فأكلت وشربت معهم، قال: فذكرت الأنصار الأنصار والمهاجرين (^٦)، فقلت (^٧): المهاجرون خير من الأنصار، قال: فأخذ رجل بلحي (^٨) الرأس، فضربني به، فجرح به أنفي، فأتيت رسول الله ﷺ فأخبرته، قال: فأنزل الله ﷿ فِيَّ -يعني نفسه- شأن الخمر: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ﴾ (^٩) (^١٠).\n⦗٥٢١⦘ رواه مسلم، عن ابن أبي شيبة، وأبي خيثمة، عن الأشيب (^١١).\n_________\n(^١) زهير بن معاوية هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) سورة لقمان، آية (١٤) وبعض (١٥). لكن في الأصل ونسختي (ل)، (هـ)، وصحيح مسلم زيادة كلمة (حسنا) في قوله تعالى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾، وهذه الزيادة لا تتنفق مع قوله: إلى قوله: ﴿مَعْرُوفًا﴾؛ لأن هذا في سورة لقمان، كلمة (حسنا) ليست في سورة لقمان، وإنما هي في سورة العنكبوت، آية (٨). والذي يظهر من السياق أن المراد سورة لقمان، ويدل على ذلك أن صحيح مسلم ونسخة (ل) فيهما زيادة: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي﴾ و﴿وَصَاحِبْهُمَا في الدُّنْيَا مَعْرُوفًا﴾ وهذا هو الذي في سورة لقمان، ولكن ليس عقب قوله تعالى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾ بل بينهما: ﴿حَمَلَتْهُ أُمُّهُ وَهْنًا﴾ الآية. وإذا قال قائل: لعل المراد هو آية سورة العنكبوت، فيقال له: ليس في آية العنكبوت: ﴿وَصَاحِبْهُمَا في الدُّنْيَا مَعْرُوفًا﴾ كما أنها بلفظ: ﴿لِتُشْرِكَ بِي﴾.\n(^٤) في نسخة (ل): (فأنا امرؤ). ولعله سبق قلم من الناسخ.\n(^٥) من نسخة (ل).\n(^٦) العبارة في نسخة (ل) هكذا: فذكرت الأنصار والمهاجرون.\n(^٧) صورتها في نسخة (ل) هكذا: (فقالت) ولعله سبق قلم من الناسخ.\n(^٨) في نسخة (ل): أحد لحيي.\n(^٩) سورة المائدة، آية (٩٠).\n(^١٠) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٣)، وهذا الطريق عند مسلم برقم (٤٣). =\n⦗٥٢١⦘ = فوائد الاستخراج: تقييد المهمل، وهو زهير، بأنه ابن معاوية.\n(^١١) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٣)، وهذا الطريق عند مسلم برقم (٤٣)، وهذه الجملة كلها ساقطة في نسخة (ل).","vol":"18","page":518},{"text":"١٠٦٥٧ - حدثنا أبو داوود الحراني، قال: حدثنا الحسن ابن محمد بن أعين، وأبو جعفر النفيلي، قالا: حدثنا زهير بن معاوية (^١)، حدثنا سماك [بن حرب] (^٢)، قال: حدثني مصعب بن سعد، عن أبيه، أنه أنزلت فيه آيات [من] (^٣) القرآن، قال: حلفت أم سعد لا تكلمه أبدا، حتى يكفر بدينه، ولا تأكل ولا تشرب، قالت: زعمت أن الله قد وصاك بوالديك، فأنا أمك، وأنا آمرك بهذا (^٤)، قال: فمكثت ثلاثا حتى غشي عليها من الجهد، فقام ابن لها -يقال له: عمارة- فسقاها، قال: فجعلت تدعو على سعد، فأنزل الله في القرآن هذه الآية: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾ (^٥)، ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي﴾ وفيها ﴿وَصَاحِبْهُمَا\n⦗٥٢٢⦘ في الدُّنْيَا مَعْرُوفًا﴾ قال: وأصاب رسول الله ﷺ غنيمة عظيمة، فإذا فيها سيف فأخذته، فأتيت به الرسول ﷺ، فقلت: نفلني هذا السيف، فإني من قد علمت، قال: فقال: \"رده من حيث أخذته\"، فرجعت [به] (^٦)، ثم رجعت فراجعته بعد ذلك، فقال: \"رده من حيث أخذته\"، قال: فانطلقت به (^٧) حتى إذا أردت أن ألقيه في القَبَض (^٨) لامتني نفسي، فرجعت إليه، فقلت: أعطنيه، [قال] (^٩): فمد لي صوته وقال: \"رده من حيث أخذته\"، فأنزل الله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾. قال: ومرضت، فأرسلت إلى رسول الله ﷺ، فأتاني فقلت:\n⦗٥٢٣⦘ دعني أقسم مالي حيث شئت، فأبى، قلت (^١٠): فالنصف، قال: فأبى، قلت: فالثلث، قال: فسكت، قال: وكان بعدُ الثلث جائزا. قال: وأتيت على نفر قيام من المهاجرين والأنصار، فقالوا: تعال نطعمك ونسقيك خمرا، وذلك قبل أن تحرم الخمر، قال: فأتيتهم في حُشٍّ -والحش: البستان- فإذا رأس جزور مشوي عندهم، وزَقُّ خمر، قال: فأكلت وشربت معهم، قال: فذكرنا المهاجرين والأنصار، فقلت: المهاجرون خير من الأنصار، قال: فأخذ رجل لحي رأس (^١١) فضربني به، فجرح به أنفي؛ فأتيت رسول الله ﷺ فأخبرته، فأنزل الله ﷿ في -يعني نفسه-: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ﴾ (^١٢).\n_________\n(^١) زهير بن معاوية هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل)\n(^٤) في نسخة (ل): (بها) وضبب عليها.\n(^٥) في الأصل ونسختي (ل)، (هـ)، وصحيح مسلم: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا﴾ وسياق =\n⦗٥٢٢⦘ = الآية في الحديث، يدل على أن المراد آية سورة لقمان، وسورة لقمان ليس فيها: ﴿حُسْنًا﴾ فلذا لم أثبتها، وانظر التعليق على الحديث السابق برقم (١٠٦٥٦).\n(^٦) من نسخة (ل).\n(^٧) في نسخة (ل) زيادة: (فراجعته بعد ذلك -يعني- فقال: \"رده من حيث أخذته\")، ويظهر أن هذه الزيادة تكرار للجملة التي قبلها، مع إضافة كلمة (يعني).\n(^٨) القبض -بالتحريك- بمعنى المقبوض، وهو ما جمع من الغنيمة قبل أن تقسم.\nوقال النووي: هو الموضع الذي تجمع فيه الغنائم.\nانظر: المجموع المغيث (٢/ ٦٥٦)، والفائق (٣/ ١٥٤)، والنهاية (٤/ ٦)، وشرح النووي (١٥/ ١٨٢).\n(^٩) من نسختي (ل)، (هـ).\n(^١٠) في نسخة (ل) صورتها: (قالت)، ولعله سبق قلم من الناسخ.\n(^١١) في نسخة (ل): (فأخذ رجل أحد لحيي الرأس).\n(^١٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٣)، وهذا الطريق عند مسلم برقم (٤٣).","vol":"18","page":521},{"text":"١٠٦٥٨ - حدثنا بكار بن قتيبة، حدثنا مؤمل بن إسماعيل، عن (^١) سفيان الثوري (^٢)، عن المقدام بن شريح، عن أبيه، عن سعد، قال: نزلت\n⦗٥٢٤⦘ هذه الآية فيَّ وفي خمسة منهم: عبد الله بن مسعود (^٣)، قالت قريش للنبي ﷺ: تُدِنْي هؤلاء دوننا، فلو طردتهم عنك جالسناك فَهَّم النبي ﷺ، فنزلت: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ إلى قوله: ﴿أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ﴾ (^٤) (^٥).\n_________\n(^١) في نسخة (ل) رمز (حدثنا)، وفي نسخة (هـ) يظهر أنها معدله من (عن) إلى رمز حدثنا.\n(^٢) سفيان الثوري هو موضع الالتقاء.\n(^٣) ستأتي بقية الأسماء في الحديث التالي.\n(^٤) سورة الأنعام، آية (٥٢، ٥٣).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضائل سعد بن أبي وقاص، ﵁ (٤/ ١٨٧٨ /حديث رقم ٤٥).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه الثوري.","vol":"18","page":523},{"text":"١٠٦٥٩ - حدثنا محمد بن أحمد بن الجنيد، حدثنا أبو عاصم، حدثنا سفيان، عن سماك (^١)، عن مصعب بن سعد، عن أبيه، قال: حلفت أم سعد لا تأكل الطعام، ولا تشرب الشراب، حتى يكفر، قال: فنزلت: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي﴾ (^٢) (^٣).\n_________\n(^١) سماك هو موضع الالتقاء.\n(^٢) رقم (١٥) من سورة لقمان.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٣).","vol":"18","page":524},{"text":"١٠٦٦٠ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، ومخول (^١)\n⦗٥٢٥⦘ ابن إبراهيم، وعبد الله بن رجاء، قالوا: أخبرنا إسرائيل (^٢)، عن المقدام ابن شريح، عن أبيه، عن سعد بن أبي وقاص بن وهيب بن عبد مناف بن زهرة، قال: كنا مع رسول الله ﷺ وكنا ستة نفر، فقال المشركون: اطرد هؤلاء الذين عندك، فلا يجترئون علينا، قال: وكنت أنا، وعبد الله بن مسعود، ورجل من هذيل (^٣)، وبلال، ورجلان (^٤) نسيت\n⦗٥٢٦⦘ اسميهما، فوقع في نفس رسول الله ﷺ من ذلك ما شاء الله، وحدث به نفسه؛ فأنزل الله ﷿: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ إلى قوله: ﴿وَكَذَلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ﴾، حتى فرغ من الآية (^٥) (^٦).\n_________\n(^١) ذكر ابن حجر في ترجمة جد هذا الراوي (مخول بن راشد)، بأنه بوزن محمد، وقيل: بوزن مخنف، أي بكسر أوله. تقريب التهذيب (٩٢٨ /ترجمة ٦٥٨٧). =\n⦗٥٢٥⦘ = وهو مخول بن إبراهيم بن مخول بن راشد النهدي، الكوفي.\nقال أبو حاتم، والذهبي: صدوق. وزاد الذهبي: رافضي بغيض.\nوذكره ابن حبان في الثقات.\nوقال ابن عدي: كأنه قد يقبل بإسرائيل، وأكثر رواياته عنه، وقد روى عنه أحاديث لا يرويها غيره، وهو في جملة متشيعي أهل الكوفة.\nوذكره العقيلي في \"الضعفاء\" وقال: كان يغلو في الرفض.\nانظر: الضعفاء للعقيلي (٤/ ٢٦٢ / ترجمة ١٨٦٥)، والجرح والتعديل (٨/ ٣٩٩ / ترجمة ١٨٣١)، والثقات (٩/ ٢٠٣)، والكامل (٦/ ٤٣٩ / ترجمة ١٩١٥)، والميزان (٤/ ٨٥/ ترجمة ٨٣٩٨).\n(^٢) إسرائيل هو موضع الالتقاء.\n(^٣) لم أقف على اسمه، وقد أخرج ابن ماجه حديث سعد هذا، من طريق المقدام ابن شريح، به، وذكر أسماءهم فقال: نزلت هذه الآية فينا: ستة: فيَّ، وفي ابن مسعود، وصهيب، وعمار، والمقداد، وبلال. اهـ.\nوليس في هؤلاء من هذيل إلا ابن مسعود.\n(^٤) في الأصل ونسختي (ل)، (هـ): (ورجلين)، وضبب عليها في الأصل ونسخة (ل)، =\n⦗٥٢٦⦘ = والتصويب من صحيح مسلم.\n(^٥) رقم (٥٢، ٥٣) من سورة الأنعام.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٦٥٨)، وهذا الطريق عند الإمام مسلم برقم (٤٦).","vol":"18","page":524},{"text":"١٠٦٦١ - حدثنا جعفر بن محمَّد بن الحجاج الرقي أبو الحسن القطان، حدثنا إبراهيم بن حمزة، حدثنا عبد العزيز بن محمَّد الدراوردي (^١)، عن سهيل ابن أبي صالح، عن أبيه، عن أبي هريرة، قال: كان رسول الله ﷺ على صخرة، هو، وأبو بكر، وعمر، وعثمان، وعلي، وطلحة، والزبير، فتحركت الصخرة، فقال رسول الله ﷺ: \"اهدئي، فما عليك إلا نبي، أو صديق، أو شهيد\" (^٢).\n_________\n(^١) عبد العزيز بن محمَّد الدراوردي هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب \"فضائل الصحابة\" باب من فضائل طلحة والزبير، ﵄ (٤/ ١٨٨٠/ حديث رقم ٥٠).","vol":"18","page":526},{"text":"١٠٦٦٢ - حدثنا أبو أمية، حدثنا خالد بن خداش، حدثنا عبد العزيز\n⦗٥٢٧⦘ ابن محمَّد (^١)، بمثله إلا أنه قال: على أحد (^٢).\n_________\n(^١) عبد العزيز بن محمَّد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦١)، ولكن مسلما لم يخرجه بلفظ: (أحد)، بل بلفظ: (حراء) كما سيأتي في الحديث التالي.\nوأما ذكر (أحد) فقد جاء من حديث أنس، الذي رواه البخاري في صحيحه -كتاب فضائل الصحابة، باب قول النبي ﷺ: \"لو كنت متخذًا خليلًا\"- (٧/ ٢٢ / حديث رقم ٣٦٧٥).\nوذكر ابن حجر: أن الاختلاف من سعيد بن أبي عروبة -راوية عن قتادة وعن أنس- فمرة يقول: (أحد)، ومرة: (حراء)، ومرة بالشك: (أحد أو حراء). ثم مال الحافظ إلى الجمع بينهما بتعدد القصة. انظر الفتح (٧/ ٣٨).","vol":"18","page":526},{"text":"١٠٦٦٣ - حدثنا العثماني عمرو بن عثمان القاضي بمكة، حدثنا إسماعيل بن أبي أويس (^١)، قال: حدثني سليمان بن بلال، عن يحيى ابن سعيد، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ كان على [جبل] (^٢) حراء (^٣)، فتحرك، فقال رسول الله ﷺ: \"اسكن حراء، فما عليك إلا نبي، أو صديق، أو شهيد\"، قال (^٤): وكان\n⦗٥٢٨⦘ عليه (^٥): النبي ﷺ، وأبو بكر، وعمر، وعثمان، وطلحة، والزبير، وسعد بن أبي وقاص، ﵃ (^٦).\n_________\n(^١) إسماعيل بن أبي أويس هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) حراء بالكسر، والتخفيف، والمد -جبل من جبال مكة، على ثلاثة أميال. معجم البلدان (٢/ ٢٦٩).\n(^٤) كلمة (قال) ساقطة من نسخة (ل).\n(^٥) كلمة (عليه) ساقطة من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٦٦١)، وهذا الطريق عند مسلم برقم (٥٠ / الطريق الثاني).","vol":"18","page":527},{"text":"١٠٦٦٤ - حدثنا أبو إسماعيل الترمذي، حدثنا عبد العزيز بن عبد الله الأويسي، حدثنا سليمان بن بلال، عن سهيل (^١)، عن أبيه، عن أبي هريرة، عن النبي ﷺ بنحوه (^٢)، ولم يذكر: يحيى بن سعيد (^٣)، ولا ذكر سعدا.\n_________\n(^١) سهيل هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦١)، وهذا الطريق عند مسلم برقم (٥٠ / الطريق الثاني).\n(^٣) ذكر المزي أن سليمان بن بلال -وهو التيمي- قد روى عن سهيل بن أبي صالح، فيكون سمع الحديث من يحيى بن سعيد، ثم سمعه من سهيل. والله أعلم.","vol":"18","page":528},{"text":"١٠٦٦٥ - ز- حدثنا محمَّد بن عامر الرملي، حدثنا زكريا ابن عدي، حدثنا علي بن مسهر، عن هشام بن عروة، عن أبيه، قال: حدثني مروان (^١) -وكان لا يتهم علينا- قال: أصاب عثمان\n⦗٥٢٩⦘ رعاف (^٢)، سنة الرعاف (^٣)، حتى تخلف عن الحج، فدخل عليه رجل (^٤) فقال له: يا أمير المؤمنين، استخلف، ثم دخل عليه آخر (^٥) من قريش، فقال: يا أمير المؤمنين، استخلف، فقال عثمان: من يقولون؟ يقولون (^٦): الزبير؟ قال: نعم، قال: إنه كان من خيرهم، وأحبهم إلى رسول الله ﷺ (^٧).\n_________\n(^١) ابن الحكم بن أبي العاص بن أمية بن عبد شمس بن عبد مناف بن قصي، الأموي، أبو عبد الملك، ويقال: أبو القاسم، ويقال: أبو الحكم، المدني، ت (٦٥) هـ.\nقال البخاري: لم ير النبي ﷺ. =\n⦗٥٢٩⦘ = وأنكر الترمذي، والمزي، والذهبي، وابن حجر: سماعه من النبي ﷺ. قال عروة بن الزبير: كان مروان لا يتهم في الحديث.\nوروى له الجماعة، سوى مسلم.\nانظر: سنن الترمذي (٣/ ٢٢٦/ حديث رقم ٣٠٣٣)، وتهذيب الكمال (٢٧/ ٣٨٧ - ٣٨٩ / ترجمة ٥٨٧٠)، والميزان (٤/ ٨٩ / ترجمة ٨٤٢٢)، والكاشف (٣/ ١١٦/ ترجمة ٥٤٦٠)، وتقريب التهذيب (٩٣١ / ترجمة ٦٦١١).\n(^٢) الرعاف: دم يسبق من الأنف، سمي بذلك لسبقه علم الراعف، وأصل الرعف: السبق.\nورعف -بفتح العين-: سال الدم من أنفه. وضم العين لغة ضعيفة.\nانظر: غريب الحديث للحربي (١/ ١٩٨، ١٩٩)، والمجموع المغيث (١/ ٧٧٥)،\nولسان العرب (٣/ ١٦٧٢ / مادة: رعف).\n(^٣) كان ذلك سنة إحدى وثلاثين. الفتح (٧/ ٨٠).\n(^٤) قال الحافظ: لم أقف على اسمه. الفتح (٧/ ٨٠).\n(^٥) هو الحارث بن الحكم، أخو مروان بن الحكم راوي الخبر. الفتح (٧/ ٨٠، ٨١).\n(^٦) قال الحافظ: لم أقف على اسم كان قال ذلك. الفتح (٧/ ٨١).\n(^٧) إسناد المصنف صحيح. والخبر أخرجه البخاري في صحيحه -كتاب فضائل =\n⦗٥٣٠⦘ = الصحابة، باب مناقب الزبير بن العوام- (٧/ ١٧٩ حديث رقم ٧/ ٣٧، ٣٧١٨).","vol":"18","page":528},{"text":"١٠٦٦٦ - ز- حدثنا [محمد بن أبي خالد] (^١) الصومعي، قال: حدثنا خالد بن مخلد، حدثنا علي بن مسهر، وإسناده، قال (^٢): وكان أحبهم إلى رسول الله ﷺ، يعني الزبير (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) كلمة (قال) ساقطة من نسخة (ل).\n(^٣) هذا الإسناد حسن، والخبر تقدم تخريجه، انظر الحديث رقم (١٠٦٦٥).","vol":"18","page":530},{"text":"<span data-type='title' id=toc-1351>من مناقب أبي عبيدة بن الجراح (^١) ﵁</span>\n_________\n(^١) هو عامر بن عبد الله بن الجراح، القرشي، الفهري، يجتمع مع النبي ﷺ في فهر بن مالك، مشهور بكنيته والنسبة إلى جده، مات سنة (١٨) هـ، في طاعون عمواس.\nانظر: الطبقات الكبرى (٣/ ٤٠٩ - ٤١٥)، والإصابة (٣/ ١١ - ١٣ / ترجمة ٤٣٩٣)، وفتح الباري (٧/ ٩٣).","vol":"18","page":531},{"text":"١٠٦٦٧ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا عفان ابن مسلم (^١)، حدثنا حماد بن سلمة، عن ثابت، عن أنس، أن أهل اليمن (^٢) قدموا على رسول الله ﷺ، فقالوا: أبعث معنا رجلًا يعلمنا السُّنة والإِسلام، قال: فأخذ بيد (^٣) أبي عبيدة، فقال: \"هذا أمين هذه الأمة\" (^٤).\n_________\n(^١) عفان بن مسلم هو موضع الالتقاء.\n(^٢) سيأتي في الحديث رقم (١٠٦٧٥) أضم أهل نجران، وسيأتي تسمية بعضهم هناك، وإطلاق (أهل اليمن) عليهم تجوز من الراوي، لقرب نجران من اليمن، هذا هو الراجح، وإلا فهما واقعتان. انظر الفتح (٧/ ٩٤).\n(^٣) في الأصل ونسخة (هـ): (بيدي)، والذي أثبته من نسخة (ل) وصحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه -كتاب \"فضائل \"الصحابة\" باب فضائل أبي عبيدة ابن الجراح، ﵁ (٤/ ١٨٨١/ حديث رقم ٥٤).\nوأخرجه البخاري في صحيحه-كتاب فضائل الصحابة، باب مناقب أبي عبيدة ابن الجراح، ﵁ (٧/ ٩٢، ٩٣ / حديث رقم ٣٧٤٤).","vol":"18","page":531},{"text":"١٠٦٦٨ - حدثنا الربيع بن سليمان، حدثنا أسد بن موسى، حدثنا حماد بن سلمة، ح.\nحدثنا أبو بكر الرازي، حدثنا حجاج بن منهال، حدثنا حماد ابن سلمة (^١)، بإسناده: يعلمنا السنّة والإِسلام، بمثله (^٢) و(^٣) اللفظ لأسد.\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء في الطريقين.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦٧).\n(^٣) حرف الواو ساقط من نسخة (ل).","vol":"18","page":532},{"text":"١٠٦٦٩ - حدثنا أبو جعفر الدارمي، حدثنا سليمان بن حرب، حدثنا حماد (^١)، عن ثابت، عن أنس، قال: لما قدم أهل اليمن، قالوا: يا رسول الله، أبعث معنا رجلًا يعلمنا القرآن، قال: فأخذ بيد أبي عبيدة، فأرسله معهم، وقال: \"هذا أمين هذه الأمة\" (^٢).\n_________\n(^١) ابن سلمة -كما في الحديث السابق والتالي- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦٧).","vol":"18","page":532},{"text":"١٠٦٧٠ - حدثنا علي بن شيبة، حدثنا يزيد بن هارون، أخبرنا حماد بن سلمة (^١)، بنحوه (^٢).\n_________\n(^١) حماد بن سلمة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦٧).","vol":"18","page":532},{"text":"١٠٦٧١ - حدثنا الصغاني، ومحمد بن زياد العجليّ، قالا: حدثنا\n⦗٥٣٣⦘ سليمان بن حرب، حدثنا شعبة، عن خالد الحذاء (^١)، عن أبي قلابة، عن أنس، قال: قال رسول الله ﷺ: \"لكل أمة أمين، وأمين هذه الأمة أبو عبيدة بن الجراح\" (^٢).\n_________\n(^١) خالد الحذاء هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٦٧)، وهذا الطريق عند مسلم برقم (٥٣).\nفوائد الاستخراج: تقييد المهمل، هو خالد، بأنه الحذاء.","vol":"18","page":532},{"text":"١٠٦٧٢ - حدثنا علي بن سهل البزاز، قال: حدثنا قُطْبَة (^١) ابن\n⦗٥٣٤⦘ العلاء، ح.\nوحدثنا الصغاني، قال: حدثنا قبيصة، قالا: حدثنا سفيان الثوري، عن خالد الحذاء (^٢)، عن أبي قلابة، عن أنس بن مالك، قال: قال النبي ﷺ: \"لكُل أمة أمين، وأمين هذه الأمة أبو عبيدة بن الجراح\" (^٣).\n_________\n(^١) قطبة هو: بضم القاف، وسكون الطاء المهملة، وفتح الموحدة، تليها هاء. توضيح المشتبه (٧/ ٢٢٨). وقال ابن ماكولا: هو بسكون الطاء وتخفيفها، وفتح الموحدة.\nالإكمال (٧/ ١٢٠). ولعله يعني أن فيها وجهين: سكون الطاء، أو فتح الطاء وتخفيفها. والله أعلم.\nوهو قطبة بن العلاء بن المنهال، الغنوي، أبو سفيان، الكوفي.\nقال البخاري: ليس بالقوي، وفيه نظر، ولا يصح حديثه.\nوقال: أبو زرعة الرازي: يحدث عن سفيان بأحاديث منكرة.\nوقال أبو حاتم -في جواب سؤال ابنه عنه-: كتبنا عنه، ما بلغنا إلا خير.\nفقال ابن أبي حاتم: قلت له: إن البخاري أدخله في كتاب الضعفاء؟ قال: ذلك مما تفرد به. قلت -أي ابن أبي حاتم-: ما حاله؟ قال: شيخ، يكتب حديثه ولا يحتج به.\nوقال النسائي: ضعيف.\nوقال العقيلي: لا يتابع على حديثه. =\n⦗٥٣٤⦘ = وقال ابن حبان: كان ممن يخطئ كثيرا، ويأتي بالأشياء إلى لا تشبه حديث الثقات عن الأثبات؛ فعدل به عن مسلك العدول عند الاحتجاج.\nوقال ابن عدي: ولقطبة عن الثوري، وعن غيره، أحاديث مقاربة، وأرجو أنه لا بأس به.\nانظر: الضعفاء للبخاري (٢٧٣ / ترجمة ٣٠٤)، والضعفاء للنسائي (٢٠٣/ ترجمة ٥٢٦)، والضعفاء للعقيلي (٣/ ٤٨٦، ٤٨٧ / ترجمة ١٥٤٦)، والجرح والتعديل (٧/ ١٤١، / ١٤٢ ترجمة ٧٩٢)، والمجروحين (٢/ ٢٢٠)، والكامل (٦/ ٥٣ / ترجمة ١٥٩٧).\n(^٢) خالد الحذاء هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٦٧)، وهذا الطريق عند مسلم برقم (٥٣).","vol":"18","page":533},{"text":"١٠٦٧٣ - حدثنا يونس بن حبيب، حدثنا أبو داوود، حدثنا شعبة (^١)، عن أبي إسحاق، قال: سمعت صلة بن زُفَر، يحدث عن حذيفة، قال: جاء أهل نجران (^٢) إلى رسول الله ﷺ، فقالوا: أبعث إلينا\n⦗٥٣٥⦘ رجلًا أَمينا، حق أمين، فاستشرف لها أصحاب النبي ﷺ، قال: فبعث أبا عبيدة بن الجراح (^٣).\nكذا رواه غندر (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) سيأتي تسمية بعضهم في الحديث رقم (١٠٦٧٥). =\n⦗٥٣٥⦘ = ونجران -بفتح النون، وسكون الجيم- بلد في مخاليف اليمن من ناحية مكة، على سبع مراحل من مكة ناحية اليمن. انظر: معجم ما استعجم (٤/ ١٢٩٨) / ومعجم البلدان (٥/ ٣٠٨ / رقم ١١٩٣٥)، وفتح الباري (٨/ ٩٤).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل أبي عبيدة ابن الجراح، ﵁ (٤/ ١٨٨٢/ حديث رقم ٥٥).\nوأخرجه البخاري في صحيحه -كتاب \"فضائل \"الصحابة\" باب مناقب أبي عبيدة بن الجراح، ﵁ (٧/ ٩٣ / حديث رقم ٣٧٤٥)، وأطرافه في (٤٣٨٠، ٤٣٨١، ٧٢٥٤).\n(^٤) عن شعبة، عند مسلم برقم (٥٥).\nفوائد الاستخراج: تصريح أبي إسحاق. وهو السبيعي. بالسماع من صلة بن زفر.","vol":"18","page":534},{"text":"١٠٦٧٤ - حدثنا أبو قلابة، حدثنا بشر بن عمر، حدثنا شعبة (^١)، بمثله (^٢) (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): بإسناده مثله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٣).","vol":"18","page":535},{"text":"١٠٦٧٥ - حدثنا أبو العباس الغزي، حدثنا الفريابي، حدثنا سفيان (^١)،\n⦗٥٣٦⦘ عن أبي إسحاق، عن صلة بن زفَر، عن حُذيفَة، قال: أتى السيّد (^٢) والعاقب (^٣)، صاحبا نجران إلى رسول الله ﷺ، فقالا: يا رسول الله، أبعث معنا رجلًا أمينا، حق أمين، فقال النبي ﷺ: \"لأبعثن معكما رجلًا أمينا حق أمين\"، فاستشرف لها أصحاب محمَّد ﷺ، فقال النبي ﷺ: \"قم يا أبا عُبيدة\" (^٤).\n_________\n(^١) لعله الثوري، وهو موضع الالتقاء.\n(^٢) اسمه: الأيهم -بتحتانية ساكنة- ويقال: شرحبيل. الفتح (٨/ ٩٤).\n(^٣) اسمه: عبد المسيح. الطبقات الكبرى (١/ ٣٥٧)، والفتح (٧/ ٩٣).\nوذكر ابن سعد أن عدد وفد نجران أربعة عشر رجلًا، من أشرافهم، نصارى، فيهم العاقب، وأبو الحارث بن علقمة، وأخو كرز، والسيد، وأوس ابنا الحارث، وزيد بن قيس، وشيبة، وخويلد، وخالد، وعمرو، وعبيد الله، وفيهم ثلاثة يتولون أمورهم. الطبقات الكبرى (١/ ٣٥٧).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٣)، وهذا الطريق عند مسلم برقم (٥٥ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية سفيان، ومسلم ساق إسنادها، وأحال بها على رواية شعبة.","vol":"18","page":535},{"text":"١٠٦٧٦ - حدثنا عباس الدوري، حدثنا أبو داوود الحَفَري (^١)، حدثنا سفيان، عن أبي إسحاق، عن صلة [بن زُفَر] (^٢)، عن حذيفة، قال:\n⦗٥٣٧⦘ جاء العاقب والسيّد، صاحبا نجران، إلى رسول الله ﷺ، فقالا: ابعث معنا رجلًا أمينا. فذكر بمعناه (^٣).\nقال أبو عوانة (^٤): أشك في حديث عباس؛ قال (^٥) حذيفة أم لا، ولكن رواه إسحاق (^٦)، وعلي بن حرب (^٧)، عن أبي داوود، فقالا: عن حذيفة، بلا شك.\n_________\n(^١) أبو داوود الحفري هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه وفوائد الاستخراج، انظر الحديث رقم (١٠٦٧٣) و(١٠٦٧٥).\n(^٤) جملة: (قال أبو عوانة) ليست في نسخة (ل).\n(^٥) في الأصل: (فقال)، والذي أثبته من نسختي (ل)، (هـ).\n(^٦) ابن إبراهيم بن راهويه، وروايته عند مسلم برقم (٥٥/ الطريق الثاني).\n(^٧) لم أقف على روايته.","vol":"18","page":536},{"text":"<span data-type='title' id=toc-1352>من مناقب أهل بيت رسول الله ﷺ، ووجوب حقهم</span>","vol":"18","page":538},{"text":"١٠٦٧٧ - حدثنا الصغاني، وعمار بن رجاء، وأبو أمية، وأبو داوود، قالوا: حدثنا يعلى بن عبيد، حدثنا أبو حيان التيمي (^١)، عن يزيد بن حيان، قال: انطلقت أنا، وحصين (^٢)، وعمر بن مسلم، إلى زيد بن أرقم، في داره، فقال حصين: يا زيد، قد لقيت خيرًا كثيرا، ورأيت خيرا كثيرًا؛ رأيت رسول الله ﷺ، وسمعت منه، وغزوت معه، وصليت خلفه، حدثنا ما سمعت من رسول الله ﷺ وشهدت معه! قال (^٣): يا ابن أخي، كبرت سنين، وقَدُم عهدي، ونسيت بعض الذي كنت أعي عن رسول الله ﷺ، فما حدثتكم، فاقبلوه، وما لم أحدثكم فلا تكلفونيه، ثم قال: خطبنا رسول الله ﷺ، فحمد الله وأثنى عليه، ثم قال: \"أيها الناس إنما أنا بشر، يوشك أن يأتيني رسول ربي ﷿ فأجيب، وأنا تارك فيكم الثقلين (^٤):\n⦗٥٣٩⦘ أولهما (^٥) كتاب الله ﷿، فيه الهدى والنور\" -فحث على كتاب الله ورغب فيه- \"وأهل بيتي، أذكركم الله في أهل بيتي\". قال حصين: يا زيد، من أهل بيته؟ أليس نساؤه من أهل بيته؟ قال: إن نسائه من أهل بيته، ولكن أهل بيته: من حرم الصدقة بعده. قال: ومن هم؟ قال: آل عباس، وآل جعفر، وآل عقيل (^٦). قال: أكُل هؤلاء تحرم عليهم الصدقة؟ قال: نعم (^٧).\nألفاظهم متقاربة، ومعناهم قريب.\n_________\n(^١) أبو حيان التيمي هو موضع الالتقاء.\n(^٢) ابن سبرة، كما سيأتي في الحديث التالي.\n(^٣) في نسخة (ل): فقال.\n(^٤) قال ابن الأثير: سماهما ثقلين لأن الأخذ بهما، والعمل بهما، ثقيل، ويقال لكل خطير نفيس: ثقل، فسماهما ثقلين إعظاما لقدرهما، وتفخيما لشأنهما. انظر: النهاية (١/ ٢١٦)، الثقل محركة: متاع المسافر وحشمة، والجمع أثقال كل شيء خطرٍ نفيس مصون له قدر ووزن: ثِقل عند العرب .. والثقل -كعنب-: ضد التحفة. وتاج العروس =\n⦗٥٣٩⦘ = (مادة: ثقل).\n(^٥) في الأصل ونسخة (هـ): (أولهم)، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٦) وآل علي، كما سيأتي في الحديث رقم (١٥١٢)، وصحيح مسلم.\n(^٧) أخرجه مسلم في صحيحه-كتاب فضائل الصحابة، باب من فضائل علي بن أبي طالب، ﵁ (٢/ ١٨٧٣/ حديث رقم ٣٦).","vol":"18","page":538},{"text":"١٠٦٧٨ - حدثنا أبو داوود: سليمان بن سيف، حدثنا محاضر بن المورع، حدثنا أبو حيان (^١)، حدثنا يزيد بن حيان، قال: انطلقت أنا، وعمر بن مسلم، وحصين بن سبرة، إلى زيد بن أرقم، في داره، فجلسنا إليه، فقال حصين: [لقد] (^٢) لقيت يا زيد خيرا كثيرا، ورأيت خيرا كثيرا؛ صليت خلف رسول الله ﷺ، وغزوت معه، وواكلته\n⦗٥٤٠⦘ وشاربته، لقد لقيت خيرًا كثيرًا، حدثنا يا زيد ما شهدت مع رسول الله ﷺ، وما سمعت منه، قال زيد: يا ابن أخي لقد كبرت سنين، وقدم عهدي، ونسيت بعض الذي كنت أعي من رسول الله ﷺ، وخلفت عن أصحابي، حتى أخاف أن أكون قد خلفتُ إلى شر. قال له حصين: كلا [لم] (^٣) يجعلك [الله] (^٤) من أهل الشر قال: فما حدثتكم فاقبلوه، وما لا فلا تكلفونيه، ثم حدث، قال: قام فينا رسول الله ﷺ ذات يوم خطيبا، فحمد الله وأثنى عليه، ثم قال: \"أما بعد: أيها الناس، إنما أنا بشر، يوشك أن يأتيني رسل ربي ﷿ فأجيب، وإني تارك فيكم الثقلين: أولهما كتاب الله ﷿، فيه الهدى والنور، فاستمسكوا بكتاب الله ﷿، وخذوا به\" -فحث على كتاب الله، ورغب فيه، ثم قال: - \"وأهل بيتي، أذكركم الله في أهل بيتي\"، ثلاثًا. قال له حصين: يا زيد، أمن أهل بيته نساؤه؟ قال له زيد: إن نساءه من أهل بيته، ولكن أهل بيته: من حرم الصدقة بعده. قال له حصين: ومن هم يا زيد؟ قال: هم آل علي، وآل عقيل، وآل العباس (^٥) (^٦).\n_________\n(^١) أبو حيان -التيمي، كما سبق آنفا- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) من نسخة (ل).\n(^٥) وآل جعفر، كما سبق في الحديث رقم (١٥٠٩).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٧).","vol":"18","page":539},{"text":"١٠٦٧٩ - حدثني أبو أمية، حدثنا يحيي (^١)، قال: حدثنا ابن فضيل (^٢)، عن أبي حيان، بإسناده أمثله، (^٣)، وفيه: ثم قال: أما بعد أيها الناس\" (^٤).\n_________\n(^١) لم يتبين لي من هو.\n(^٢) ابن فضيل هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٧)، وهذا الطريق عند مسلم برقم (٣٦/ الطريق الثالث).","vol":"18","page":541},{"text":"١٠٦٨٠ - حدثنا السلمي، قال: حدثنا عبد الرزاق، حدثنا الثوري، عن يزيد بن حيان التيمي (^١)، عن زيد بن أرقم، قيل لي: من أهل النبي ﷺ الذين هم أهله؟ قال: من حرم الصدقة عليه (^٢): آل عباس، وآل علي، وآل جعفر، وآل عقيل (^٣).\n_________\n(^١) يزيد بن حيان هو موضع الالتقاء.\n(^٢) في نسخة (ل) وقعت كلمة (عليه) قبل كلمة (الصدقة).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٧).","vol":"18","page":541},{"text":"١٠٦٨١ - حدثنا حمدان بن علي الوراق، حدثنا عفان بن مسلم، حدثنا حسان بن إبراهيم (^١)، حدثنا سعيد بن مسروق، عن يزيد بن حيان، عن زيد بن أرقم، قال: دخلنا عليه فذكر نحو حديث\n⦗٥٤٢⦘ يعلى، عن أبي حيان، قال: قلت: من أهل بيته نساؤه؟ فقال (^٢): لا (^٣)، إن المرأة تكون مع الرجل العمر من الدهر، ثم يطلقها، فترجع إلى بيتها وقومها، أهل بيته: أصله وعَصبَتُه (^٤)، الذين حرموا الصدقة بعده: آل علي، وآل عباس، وآل جعفر، وآل عقيل (^٥).\n_________\n(^١) حسان بن إبراهيم هو موضع الالتقاء.\n(^٢) في نسخة (ل): قال.\n(^٣) هذا النفي ينافي الإثبات السابق آنفا، فيتأول الإثبات على أن المراد: أنهن من أهل بيته الذين يساكنونه ويعولهم، وأمر باحترامهم وإكرامهم وسماهم: ثقلا، ووعظ في حقوقهم وذكَّر، وفنساؤه داخلات في هذا كله، ولا يدخلن فيمن حرم الصدقة، وقد أشار إلى هذا في الرواية المثبتة بقوله: نساؤه من أهل بيته، ولكن أهل بيته من حرم الصدقة.\nفاتفقت الروايتان. شرح النووي (١٥/ ١٧٥).\n(^٤) العصبة: أقارب الأب؛ لأنهم يعصبونه، ويتعصب بهم، ويتعصبون له. المجموع المغيث (٢/ ٤٥٩)، والنهاية (٣/ ٢٤٥).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٧)، وهذا الطريق عند مسلم برقم (٣٧).","vol":"18","page":541},{"text":"١٠٦٨٢ - حدثنا أبو أمية، حدثنا محمَّد بن الصباح، حدثنا حسان ابن إبراهيم (^١)، عن سعيد بن مسروق، عن يزيد بن حيان، فذكر مثله (^٢).\n_________\n(^١) حسان بن إبراهيم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٧٧)، وهذا الطريق عند مسلم برقم (٣٧).","vol":"18","page":542},{"text":"<span data-type='title' id=toc-1353>ومن مناقب زيد بن حارثة (^١)، وأسامة بن زيد ابنه (^٢)، ﵄</span>\n_________\n(^١) ابن شراحيل، الكلبي، أبو أسامة، حب رسول الله ﷺ ومولاهم، والد أسامة، وأخو جبلة بن حارثة، وأمه: سعدى، ويقال: سعاد بنت ثعلبة، من بني معن بن طيء، شهد بدرًا، وأحدًا، والخندق، والحديبية، وخيبر، وكان من الرماة المذكورين في الصحابة، استشهد يوم مؤتة، في حياة النبي ﷺ، سنة ثمان، وهو ابن خمس وخمسين.\nانظر: الطبقات الكبرى (٣/ ٤٠ - ٤٧)، وتهذيب الكمال (١٠/ ٣٥ - ٤٠/ ترجمة ٢٠٩٤)، والإصابة (٣/ ٢٤ - ٢٦/ ترجمة ٢٨٨٤).\n(^٢) الحب بن الحب، أبو محمَّد، ويقال: أبو زيد، ويقال: أبو يزيد، ويقال: أبو حارثة، المدني، وأمه أم أيمن، حاضنة النبي ﷺ، مات سنة أربع وخمسين، وهو ابن خمس وسبعين، بالمدينة.\nانظر: الطبقات الكبرى (٤/ ٦١ - ٧٢)، وتهذيب الكمال (٢/ ٣٣٨ - ٣٤٧ / ترجمة ٣١٦).","vol":"18","page":543},{"text":"١٠٦٨٣ - حدثنا الصغاني، حدثنا عفان [بن مسلم] (^١)، حدثنا وهيب (^٢)، حدثنا موسى بن عقبة، قال: حدثني سالم، عن أبيه، أنه كان يقول: ما كنا ندعو إلا زيد ابن محمَّد، حتى نزلت: ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ﴾ (^٣) (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) وهيب -ابن خالد- هو موضع الالتقاء.\n(^٣) سورة الأحزاب، بعض آية (٥).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل زيد بن حارثة، =\n⦗٥٤٤⦘ = وأسامة بن زيد ﵄ (٤/ ١٨٨٤/ حديث رقم ٦٢ / الطريق الثاني).\nوأخرجه البخاري في صحيحه -كتاب التفسير، باب ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ﴾ - (٨/ ٥١٧ / حديث رقم ٤٧٨٢).\nفوائد الاستخراج: ذكر متن رواية وهيب، ومسلم ساق إسنادها، وأحال بها على رواية يعقوب القاريء.","vol":"18","page":543},{"text":"١٠٦٨٤ - حدثنا فضلك الرازي، حدثنا قتيبة (^١)، حدثنا يعقوب القاريء، عن موسى بن عقبة، عن سالم، عن أبيه، أنه كان يقول: ما كنا ندعو: زيد بن حارثة، إلا زيد ابن محمَّد، حتى نزل [في] (^٢) القرآن ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ﴾ (^٣).\n_________\n(^١) قتيبة -ابن سعيد- هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٣)، وهذا الطريق عند مسلم برقم (٦٢).","vol":"18","page":544},{"text":"١٠٦٨٥ - حدثنا أحمد بن يوسف [السلمي] (^١)، قال: حدثنا خالد ابن مخلد القطواني، قال: أخبرني سليمان بن بلال، قال: أخبرني عبد الله بن دينار (^٢)، عن ابن عمر، قال: بعث رسول الله ﷺ بعثا، وأمر عليهم أسامة بن زيد (^٣)،\n⦗٥٤٥⦘ قال: فطعن بعض الناس (^٤) في إمارته؟ قال: فقام رسول الله ﷺ، فقال: \"إن تطعنوا في إمارته؛ فقد كنتم تطعنون في إمرة أبيه من قبل (^٥)، وايم (^٦) الله إن كان لخليقا للإمارة، وإن كان لمن أحب الناس إليَّ، وإن هذا لمن أحب الناس إليَّ بعده\" (^٧).\n_________\n(^١) من نسخة (ل).\n(^٢) عبد الله بن دينار هو موضع الالتقاء.\n(^٣) كان ذلك البعث آخر البعوث، وكان إلى الشام، وكان تجهيز أسامة قبل موته ﷺ بيومين. انظر: السيرة لابن هشام (٤/ ٣٨٤)، والفتح (٨/ ١٥٢).\n(^٤) منهم: عياش بن أبي ربيعة المخزومي، وكان من مسلمة الفتح، لكنه كان من فضلاء الصحابة. الفتح (٧/ ٨٧) و(٨/ ١٥٢) و(١٣/ ١٨٠).\n(^٥) يشير إلى إمارة زيد بن حارثة في غزوة مؤتة. الفتح (٧/ ٨٧).\nبكسر الهمزة وبفتحها، والميم مضمومة، وحكى الأخفش: كسرها مع كسر الهمزة، وهمزتها همزة وصل عند الأكثر، وهمزة قطع عند الكوفيين ومن وافقهم. الفتح (١١/ ٥٢١، ٥٢٢) وذكر فيها أكثر من عشرين لغة.\n(^٦) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل زيد بن حارثة، وأسامة بن زيد ﵄ (٤/ ١٨٨٤/ حديث رقم ٦٣).\n(^٧) وأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب مناقب زيد بن حارثة، مولى النبي ﷺ (٧/ ٨٦/ حديث رقم ٣٧٣٠)، وأطرافه في (٤٢٥٠، ٤٤٦٨، ٤٤٦٩، ٦٦٢٧، ٧١٨٧).","vol":"18","page":544},{"text":"١٠٦٨٦ - حدثني أبي، حدثنا علي بن حجر (^١)، حدثنا إسماعيل بن جعفر، عن عبد الله بن دينار بإسناده، مثله، إلا أنه قال: \"إمرته\" بدل \"إمارته\" (^٢) (^٣).\n_________\n(^١) علي بن حجر هو موضع الالتقاء.\n(^٢) (إمرته) و(إمارته) بمعنى. الفتح (١٣/ ١٨٠).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥).","vol":"18","page":545},{"text":"١٠٦٨٧ - حدثنا محمَّد بن شاذان الجوهري، حدثنا على ابن الجعد، قال: حدثنا عبد العزيز بن أبي سلمة، عن عبد الله بن دينار (^١)، عن ابن عمر، قال: لما استعمل النبي ﷺ أسامة، طعن الناس في إمارته وذكر مثله (^٢).\n_________\n(^١) عبد الله بن دينار هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥).","vol":"18","page":546},{"text":"١٠٦٨٨ - حدثنا أبو داوود الحراني، حدثنا أبو جعفر بن نفيل، حدثنا زهير، حدثنا موسى بن عقبة، عن سالم بن عبد الله (^١)، عن عبد الله بن عمر، قال: لما أمّر رسول الله ﷺ أسامة، بلغه أن الناس يعيبون ويطعنون في إمارته، فقال: \"إنكم تعيبون أسامة، وتطعنون في إمارته، وقد فعلتم ذلك بأبيه من قبل، وإن كان أبوه لخليقا للإمارة، وإن كان لأحب الناس إليّ كلهم، وإن ابنه من بعده أحب، أو لأحب الناس إلي، فاستوصوا به خيرًا؛ فإنه من خياركم\". قال سالم: فما سمعت عبد الله بن عمر يحدث بهذا الحديث قط إلا قال: ما حاشا فاطمة (^٢).\n_________\n(^١) سالم بن عبد الله هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥)، وهذا الطريق عند مسلم برقم (٦٤) وليس فيه استثناء ابن عمر لفاطمة ﵂.","vol":"18","page":546},{"text":"١٠٦٨٩ - حدثنا ابن الجنيد، حدثنا أبو النضر، حدثنا عاصم ابن عمر-أخو عبيد الله بن عمر-[عن عبيد الله بن عمر] (^١) عن نافع، عن ابن عمر (^٢)، أن النبي ﷺ لما استعمل أسامة على جيش، فطعن الناس فيه، فخطب النبي ﷺ، فقال: \"إنكم طعنتم في عمل أسامة، وفي عمل أبيه من قبله (^٣)، وإنه لخليق للإمرة\" -يعني أسامة- \"وإنه لمن أحب الناس إليَّ\" (^٤).\n_________\n(^١) من نسخ (ل)، (هـ)، وإتحاف المهرة (٩/ ٢٢٨ / حديث رقم ١٠٩٦٠).\n(^٢) ابن عمر هو موضع الالتقاء.\n(^٣) في الأصل ونسختي (ل)، (هـ)،: (وبعده) وضبب عليها في الأصل، وفي نسخة (هـ) إشارة لم تتبين لي أهي تضبيب أم تصحيح، والتصويب من صحيح مسلم، ومن الأحاديث السابقة.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥).","vol":"18","page":547},{"text":"١٠٦٩٠ - حدثني عباس الدوري، قال: حدثنا أبو النضر، عن عاصم بن محمَّد (^١) -كذا هو عندي- عن عبيد الله بن عمر (^٢)، بمثله (^٣).\n_________\n(^١) ابن زيد بن عبد الله بن عمر بن الخطاب، العمري، المديني.\n(^٢) موضع الالتقاء هو ابن عمر ﵁.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥)، وموضع الالتقاء وابن عمر كما في الحديث السابق.","vol":"18","page":547},{"text":"١٠٦٩١ - حدثنا إدريس بن عبد الكريم (^١)، حدثنا مصعب ابن عبد الله (^٢)، حدثنا الدراوردي، عن عبيد الله (^٣)، بمثله (^٤).\n_________\n(^١) الحداد، المقرئ، أبو الحسن، البغدادي، ت (٢٩٢) هـ.\nقال ابن المنادي: كتب الناس عنه لثقته وصلاحه.\nوقال الدارقطني: ثقة، وفوق الثقة بدرجة.\nانظر: تاريخ بغداد (٧/ ١٤ / ترجمة ٣٤٨٠)، والسير (١٤/ ٤٤، ٤٥/ ترجمة ١٧).\n(^٢) ابن مصعب بن ثابت بن عبد الله بن الزبير بن العوام، القرشي، المدني.\n(^٣) عبيد الله هو: عبيد الله بن عمر بن حفص العمري كما في الحديث (١٠٦٨٩).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٨٥)، وموضع الالتقاء هو ابن عمر ﵄ كما في الحديث السابق.","vol":"18","page":548},{"text":"<span data-type='title' id=toc-1354>ومن مناقب عبد الله بن جعفر (^١) ﵁</span>\n_________\n(^١) ابن أبي طالب، الهاشمي، أبو جعفر، المدني، أمه: أسماء بنت عميس الخثعمية، ولد بأرض الحبشة، وهو أول مولود ولد بها في الإِسلام، مات سنة (٨٠) هـ، وهو ابن ثمانين سنة.\nانظر: تهذيب الكمال (١٤/ ٣٦٧ - ٣٧٢ / ترجمة ٣٢٠٢)، والإصابة (٤/ ٤٨، ٤٩ / ترجمة ٤٥٨٢).","vol":"18","page":549},{"text":"١٠٦٩٢ - حدثنا يوسف القاضي، قال: حدثنا محمَّد بن أبي بكر، حدثنا ابن أبي عدي، حدثنا يزيد بن زريع، عن حبيب بن الشهيد (^١)، عن عبد الله بن أبي مليكة، قال: قال ابن الزبير لابن جعفر: تذكر يوم تلقينا رسول الله ﷺ؟ قال: نعم، حملني والحسن، وتركك (^٢).\n_________\n(^١) حبيب بن الشهيد هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل عبد الله بن جعفر، ﵄ (٤/ ١٨٨٥/ حديث رقم ٦٥)، لكنه بلفظ: (قال عبد الله بن جعفر لابن الزبير: أتذكر إذ تلقينا رسول الله ﷺ، أنا وأنت وابن عباس؟ قال: نعم، فحملنا وتركك). وهذا يفيد أن المستفهم هو عبد الله بن جعفر، وأن المحمول هو ابن الزبير، كما ذكر ابن حجر. وهذا عكس لفظ أبي عوانة.\nوأخرجه البخاري في صحيحه -كتاب الجهاد، باب استقبال الغزاة- (٦/ ١٩١/ حديث رقم ١٠٨٢)، بمثل رواية أبي عوانة، وقد رجحها القاضي عياض، وابن حجر، على رواية مسلم. انظر: الفتح (٦/ ١٩٢). ولم ير النووي تعارض أبي بين =\n⦗٥٥٠⦘ = اللفظين، قال: \"معناه: قال ابن جعفر: فحملنا وتركك\". وتوضحه الروايات بعده.\nشرح النووي (١٥/ ١٩٢).\nوالروايات إلى أشار إليها النووي هي بمعنى الروايات التالية، لكنها قد تحمل على أنها وقائع أخرى، غير هذه التي حصلت لابن الزبير؛ لأنه لا ذكر فيها لابن الزبير. والله أعلم.\nفوائد الاستخراج: رواية الحديث على الوجه الصحيح، الموافق لصحيح البخاري.","vol":"18","page":549},{"text":"١٠٦٩٣ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا عبد الواحد بن زياد، حدثنا عاصم الأحول، ح.\nوحدثنا أبو داوود السجزي، حدثنا محبوب (^١)، حدثنا أبو إسحاق (^٢)، عن عاصم (^٣)، عن مورق العجليّ، عن عبد الله بن جعفر، قال: كان رسول الله ﷺ إذا قدم من سفر، تلقوه بواحد منا (^٤) حمله بين يديه، فإن تلقوه بآخَر حمله خلفه، فقدم رسول الله ﷺ من سفر، فكنت أول من تلقوه به، فحملني بين يديه، ثم تلقوه بالحسن بن علي،\n⦗٥٥١⦘ فحمله خلفه (^٥).\n_________\n(^١) ابن موسى، الأنطاكي، أبو صالح، الفراء، ت (٢٣١) هـ.\n(^٢) هو الفزاري، نص عليه ابن حجر في الإتحاف (٦/ ٥٥٦/ حديث رقم ٦٩٧٨).\n(^٣) عاصم -الأحول- هو موضع الالتقاء في الطريقين.\n(^٤) أي من صبيان أهل بيته، كما في الحديث الآتي برقم (١٠٦٩٥)، وصحيح مسلم، انظر تخريج الحديث.\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل عبد الله ابن جعفر، ﵄ (٤/ ١٨٨٥/ حديث رقم ٦٦).","vol":"18","page":550},{"text":"١٠٦٩٤ - حدثنا علي بن سهل البزاز، حدثنا محمَّد بن الصباح، حدثنا إسماعيل بن زكريا، عن عاصم (^١)، عن مورّق، عن عبد الله بن جعفر، بنحوه، يعني حديث الصغاني (^٢) (^٣).\n_________\n(^١) عاصم -الأحول- هو موضع الالتقاء.\n(^٢) في نسخة (ل): بنحو حديث الصغاني.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٣).","vol":"18","page":551},{"text":"١٠٦٩٥ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن عاصم، عن مورّق، عن عبد الله بن جعفر، قال: كان النبي ﷺ إذا جيء من سفر، تُلُقِّي بصبيان أهل بيته، وإنه جاء مرة، فسبق بي إليه، فحملني بين يديه، ثم جيء بأحد ابني فاطمة، فأردفه خلفه، فدخلنا المدينة ثلاثة على دابة (^٢).\n_________\n(^١) أبو معاوية -محمَّد بن خازم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٣).","vol":"18","page":551},{"text":"١٠٦٩٦ - حدثنا حمدان بن علي، حدثنا مسلم (^١)، حدثنا شعبة،\n⦗٥٥٢⦘ عن عاصم الأحول (^٢)، عن مورّق، عن عبد الله بن جعفر، أن النبي ﷺ قدم من سفر، فحمل غلاما (^٣) من بني هاشم، وابن جعفر، على بعير (^٤).\n_________\n(^١) ابن إبراهيم الفراهيدي الأزدي.\n(^٢) عاصم الأحول هو موضع الالتقاء.\n(^٣) الحسن أو الحسين، كما في صحيح مسلم.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٣).","vol":"18","page":551},{"text":"١٠٦٩٧ - حدثنا الحسن بن هريم (^١) -كوفي- قال: حدثنا هناد (^٢)، قال: حدثنا أبو الأحوص، عن عاصم (^٣)، بنحوه (^٤).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) ابن السري بن مصعب، التميميّ، أبو السري، الكوفي.\n(^٣) عاصم -الأحول- هو موضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٣).\nتنبيه: هذا الحديث في نسخة (ل) جاء قبل الحديث رقم (١٠٦٩٥).","vol":"18","page":552},{"text":"١٠٦٩٨ - حدثنا الصغاني، حدثنا يزيد بن هارون، وعفان ابن مسلم، قالا: حدثنا مهدي بن ميمون (^١)، عن محمَّد بن أبي يعقوب، عن الحسن بن سعد، عن عبد الله بن جعفر، قال: أردفني رسول الله ﷺ ذات يوم خلفه، فأسَرَّ إليَّ حديثا، لا أخبر به أحدا أبدًا (^٢).\n_________\n(^١) مهدي بن ميمون هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل عبد الله بن جعفر، ﵁ (٤/ ١٨٨٦/ الحديث رقم (٦٨)، وقد سبق عند مسلم في صحيحه- =\n⦗٥٥٣⦘ = كتاب الحيض، باب ما يستتر به لقضاء حاجته- (١/ ٢٦٨، ٢٦٩ / حديث رقم ٧٩) وفيه زيادة ستأتي في الحديث رقم (١٠٧٠٢).","vol":"18","page":552},{"text":"١٠٦٩٩ - حدثنا عمار بن رجاء، حدثنا حبان بن هلال، حدثنا مهدي بن ميمون (^١)، حدثنا محمَّد بن عبد الله بن أبي يعقوب، عن الحسن ابن سعد -مولى الحسن بن علي- عن عبد الله بن جعفر قال: أردفني رسول الله ﷺ ذات يوم خلفه، فأسر إليَّ حديثا، لا أخبر به أحدًا من الناس (^٢).\n_________\n(^١) مهدي بن ميمون هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٨).","vol":"18","page":553},{"text":"١٠٧٠٠ - حدثنا أبو أمية، قال: حدثنا عمرو بن عاصم، وعاصم ابن علي، قالا: حدثنا مهدي (^١)، عن محمَّد بن عبد الله بن أبي يعقوب، عن الحسن بن سعد، عن عبد الله بن جعفر، بمثله (^٢).\n_________\n(^١) مهدي -ابن ميمون- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٨).","vol":"18","page":553},{"text":"١٠٧٠١ - حدثنا أبو داوود الحراني، حدثنا عارم، حدثنا مهدي ابن ميمون (^١)، عن محمَّد بن أبي يعقوب، عن الحسن بن سعد، الحديث (^٢).\n_________\n(^١) مهدي بن ميمون هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٨).\nتنبيه: هذا الحديث ساقط من نسخة (ل).","vol":"18","page":553},{"text":"١٠٧٠٢ - حدثنا أبو داوود الحراني، حدثنا عارم، حدثنا مهدي ابن ميمون (^١)، عن (^٢) محمَّد بن أبي يعقوب، عن الحسن بن سعد -مولى الحسن ابن علي- عن عبد الله بن جعفر، قال: أردفني رسول الله ﷺ ذات يوم خلفه، فأسر إليَّ حديثا لا أحدث به أحدًا من الناس، قال: فكان (^٣) أحب ما استتر به رسُول الله ﷺ لحاجته هدف (^٤) أو حائش نخل (^٥). وذكر الحديث (^٦).\n_________\n(^١) مهدي بن ميمون هو موضع الالتقاء.\n(^٢) في نسخة (ل) رمز: حدثنا.\n(^٣) في نسخة (ل): وكان.\n(^٤) الهدف: كل شيء عظيم مرتفع، نقله أبو عبيد عن الأصمعي.\nوقال ابن الأثير: الهدف: كل بناء مرتفع.\nانظر: غريب الحديث لأبي عبيد (١/ ٧٧)، والنهاية (٥/ ٢٥١).\n(^٥) حائش النخل: يعني: حائط النخل. كذا فسره محمَّد بن أسماء الضبعي راوي الحديث عن مهدى بن ميمون عند مسلم- (كتاب الحيض، باب ما يستتر به لقضاء حاجته ١/ ٢٦٨، ٢٦٩ حديث رقم (٧٩) -. قال النووي: وهو البستان، وهو تفسير صحيح. شرح النووي (٤/ ٢٥٨)، وانظر: غريب الحديث لأبي عبيد (٣/ ١٨٥) و(٤/ ٢٦٥)، والفائق (١/ ٣٣١)، والنهاية (١/ ٤٦٨) وذكره في مادة (حيش) وقال: أصله الواو، وإنما ذكرناه ها هنا لأجل لفظه. اهـ.\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٦٩٨).\nوالحديث المشار إليه هو قول عبد الله بن جعفر -في هذا الحديث-: فدخل =\n⦗٥٥٥⦘ = حائط رجل من الأنصار، فإذا جمل، فلما رأى النبي ﷺ حنّ وذرفت عيناه، فأتاه النبي ﷺ فمسح ذِفْراه، فسكت، فقال: \"من رب هذا الجمل؟ فمن هذا الجمل\"؟ فجاء فتى من الأنصار فقال: لي، يا رسول الله. فقال: \"أفلا تتقي الله في هذه البهيمة، التي ملكك الله إياها؛ فإنه شكى إلي أنك تجيعه وتُدْئِبُه\".\nأخرجه هذه الزيادة: أبو داوود في سننه -كتاب الجهاد، باب ما يؤمر به من القيام على الدواب والبهائم- (٣/ ٥٠/ حديث رقم ٢٥٤٩) عن موسى ابن إسماعيل.\nوأخرجه أحمد في مسنده (١/ ٢٠٤) عن يزيد بن هارون. كلاهما عن مهدي ابن ميمون، به. وإسناده صحيح، على شرط مسلم.","vol":"18","page":554},{"text":"١٠٧٠٣ - ز- حدثنا يوسف القاضي، حدثنا سلمة بن حبَّان (^١)،\n⦗٥٥٦⦘ حدثنا وهب بن جرير، حدثنا أبي، قال: سمعت محمَّد بن أبي يعقوب (^٢) يحدث عن الحسن بن سعد (^٣)، عن عبد الله بن جعفر، قال: بعث رسول الله جيشًا -وذكر الحديث- (^٤). فأخذ النبي ﷺ بيدي، فأشالها (^٥)، وقال: \"اللهم اخلف جعفرا في أهله\" (^٦).\n_________\n(^١) كذا في نسخة (ل) وإتحاف المهرة: (سلمة بن حبان). -بالموحدة التحتية- وهو العتكي البصري ذكره ابن حبان في ثقاته (١/ ٢٨٧ ترجمة ١٣٤٨١) لكنه تحرف في المطبوع إلى سلمة بن حيان بالمثناة التحتية وذكره ابن أبي حاتم في الجرح والتعديل (٤/ ١٥٩ ترجمة ٦٩٩) والذهبي في تاريخ الإِسلام (١٦/ ١٨٨ - ولم يذكر فيه جرحًا ولا تعديلا وفي الأصل ونسخة (هـ): (سليمان بن حيان)، لكن في نسخة (هـ) كتب: (سلمة) فوق كلمة: (سليمان)، وفي الأصل ضبة فوق كلمة (حيان)، وفي الحاشية: (سلمة) وصححها. وأغلب ظني أن هذا التصويب لكلمة (سليمان).\nوأما (سليمان بن حيان) -بالمثناة التحتية- تقدمت ترجمته برقم (٤٢٨).\nكلمة (حيان) منقوطة في نسختي (ل)، (هـ) بنقطتين من تحت، وفي إتحاف المهرة - (٦/ ٥٥٨ / حديث رقم ٦٩٨٣) - منقوط بواحدة من تحت.\n(^٢) هو محمَّد بن عبد الله بن أبي يعقوب، البصري، التميمي، ينسب إلى جده.\nوثقه ابن معين، وأبو حاتم، والنسائي، وابن حجر.\nانظر: تأريخ الدارمي (١٩٨/ ترجمة ٧٢٩)، والجرح والتعديل (٧/ ٣٠٨ / ترجمة ١٦٦٩)، وتهذيب الكمال (٢٥/ ٥٧٣، ١٥٧٤ ترجمة ٥٣٨١)، وتقريب التهذيب (٨٦٧/ ٦٠٩٥).\n(^٣) ابن معبد، الكوفي، مولى علي بن أبي طالب.\n(^٤) هو حديث غزوة مؤته، انظر الطبقات الكبرى (٤/ ٣٦ - ٣٧).\n(^٥) قال ابن فارس: الشين والواو واللام أصل واحد، يدل على الارتفاع، من ذلك: شال الميزان: إذا ارتفعت إحدى كفتيه. أي أشلت الشيء: رفعته.\nمقاييس اللغة (٣/ ٢٣٠).\n(^٦) رجاله ثقات إلا (سلمة بن حيان) لم أقف على ترجمته.\nوالحديث صحيح، أخرجه ابن سعد، وأحمد، والنسائي في \"الكبرى\" كلهم من طريق وهب بن جرير، به.\nانظر: الطبقات الكبرى (٤/ ٣٦، ٣٧) والمسند (١/ ٢٠٤).","vol":"18","page":555},{"text":"<span data-type='title' id=toc-1355>ومن مناقب خديجة بنت خويلد أم المؤمنين، ﵂</span>","vol":"18","page":557},{"text":"١٠٧٠٤ - حدثنا عيسى بن أحمد العسقلاني، ومحمد بن رجاء السندي -قال عيسى: أخبرني، وقال محمَّد: - أخبرنا النضر بن شميل، أخبرنا هشام بن عروة (^١)، عن أبيه، قال: سمعت عبد الله بن جعفر، يقول: سمعت عليا يقول: قال رسول الله ﷺ: \"خير نسائها مريم بنت عمران، وخير نسائها خديجة\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل خديجة أم المؤمنين، ﵂ (/ ٤/ ١٨٨٦/ حديث رقم ٦٩).\nوأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب (وإذ قالت الملائكة يا مريم) - (٦/ ٤٧٠ /حديث رقم ٣٤٣٢)، وطرفه في: (٣٨١٥).","vol":"18","page":557},{"text":"١٠٧٠٥ - حدثنا أبو داوود الحراني، حدثنا محاضر بن المورع الهمداني، حدثنا هشام بن عروة (^١)، عن أبيه، عن عبد الله بن جعفر، قال: سمعت عليًّا بالعراق يقول: سمعت رسول الله ﷺ يقول: \"خير نسائها مريم بنت عمران، وخير نسائها خديجة\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٤).","vol":"18","page":557},{"text":"١٠٧٠٦ - حدثنا أبو داوود الحراني، حدثنا ابن نفيل أبو جعفر، حدثنا أبو معاوية (^١)، عن هشام، عن أبيه، عن عبد الله بن جعفر، عن علي، قال: قال رسول الله ﷺ: \"خير نسائها مريم بنت عمران، وخير نسائها خديجة بنت خويلد\" (^٢).\n_________\n(^١) أبو معاوية -محمَّد بن حازم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٤).","vol":"18","page":558},{"text":"١٠٧٠٧ - حدثنا أبو أمية، حدثنا خلف بن الوليد العتكي (^١)، قال: حدثنا إسماعيل بن زكريا، عن هشام بن عروة (^٢)، عن أبيه، عن عبد الله ابن جعفر، قال: سمعت عليا -بالكوفة على المنبر- يقول: سمعت رسول الله ﷺ يقول: \"خير نسائها مريم بنت عمران، وخير نسائها خديجة بنت خويلد (^٣).\n_________\n(^١) أبو الوليد، بغدادي، سكن مكة.\nوثقه ابن معين، وأبو زرعة، وأبو حاتم. انظر: الجرح والتعديل (٣/ ٣٧١/ ترجمة ١٦٨٨).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٤).","vol":"18","page":558},{"text":"١٠٧٠٨ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال:\n⦗٥٥٩⦘ أخبرني المنذر بن عبد الله الحزامي (^١)، عن هشام [بن عروة] (^٢)، عن أبيه، عن عبد الله بن جعفر، أن علي بن أبي طالب حدثهم أن رسول الله ﷺ قال: \"خير نساء الجنة مريم بنت عمران، وخير نساء الجنة خديجة بنت خويلد\" (^٣).\n_________\n(^١) الأسدي، ت (٢٨١) هـ، والد إبراهيم بن المنذر الحزامي.\nقال الزبير بن بكار: كان من سروات قريش، وأهل الهدى والفضل.\nوذكره ابن حبان في الثقات.\nوقال ابن حجر: مقبول.\nانظر: الثقات (٧/ ٥١٨)، وتأريخ بغداد (١٣/ ٢٤٥، ٢٤٤ / ترجمة ٧٢٠٥)، وتقريب التهذيب (٩٧١ / ترجمة ٦٩٣٩).\n(^٢) هشام بن عروة هو موضع الالتقاء، وما بين المعقوفتين من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٤)، ولفظ (الجنة) ليس في الصحيحين.","vol":"18","page":558},{"text":"١٠٧٠٩ - حدثنا علي بن حرب، حدثنا ابن فضيل (^١)، عن عمارة ابن القعقاع، عن أبي زرعة، قال: سمعت أبا هررة يقول: أتى جبريل النبي ﷺ، فقال: هذه خديجة قد أتتك، ومعها إناء فيه إدام، وطعام أو شراب، فإذا هي أتتك، فاقرأ عليها من ربها ومني السلام، وبشرها ببيت في الجنة من قصب (^٢)،\n⦗٥٦٠⦘ لا سخب (^٣) فيه ولا نصب (^٤) (^٥).\n_________\n(^١) ابن فضيل -محمَّد بن فضيل- هو موضع الالتقاء.\n(^٢) سيأتي في الحديث رقم (١٠٧١٨): فقلت: قصب ماذا؟ قال: \"قصب اللولؤ\".\nوقال الزمخشري: القصب من الجوهر: ما استطال منه في تجويف. =\n⦗٥٦٠⦘ = وقال ابن الأثير: القصب في الحديث: لؤلؤ مجوف واسع، كالقصر المنيف.\nانظر: الفائق (٣/ ٢٠٢)، والنهاية (٤/ ٦٧)، وشرح النووي (١٥/ ١٩٦).\n(^٣) (سخب) و(صخب) هو: الضجة واختلاط الأصوات للخصام.\n(^٤) النصب: التعب. النهاية (٥/ ٦٢).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل خديجة أم المؤمنين، ﵂ (٤/ ١٨٨٧/ حديث رقم ٧١).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب تزويج النبي ﷺ خديجة، وفضلها ﵂ (٧/ ١٣٣، ١٣٤/ حديث رقم ٣٨٢٠)، وطرفه في (٧٤٩٧).","vol":"18","page":559},{"text":"١٠٧١٠ - حدثني أبو علي أحمد بن بشر المَرْثدي (^١)، حدثنا عبد الرحمن بن يونس المستملي (^٢)، ح.\n⦗٥٦١⦘ وحدثني مهدي بن الحارث، حدثنا محمَّد بن عبد الله بن نمير (^٣)، قالا: حدثنا ابن فضيل، عن عمارة، عن أبي زرعة، سمعت أبا هريرة، قال: أتى جبريل النبي ﷺ، فقال: يا رسول الله، هذه خديجة قد أتتك، [و] (^٤) معها إناء فيه إدام، أو طعام، أو شراب، فإذا هي أتتك فاقرأ عليها¬ السلام من ربها ومني، وبشرها ببيت في الجنة، من قصَب لا صخب فيه ولا نصب (^٥). هذا لفظ المرثدي. وحديث ابن نمير قال: بشر خديجة. بمثله (^٦)، ولم يذكر: أقرئها.\n_________\n(^١) المرثدي -بفتح الميم، وسكون الراء، وفتح الثاء المثلثة، وكسر الدال المهملة- هذه النسبة إلى (مرثد) وهو رجل من أجداد المنتسب إليه. الأنساب (٥/ ٢٥٤)، وانظر الإكمال (٧/ ٣١٣).\n(^٢) المستملي -بضم الميم، وسكون السين المهملة، وفتح المثناة من فوق، وسكون الميم، وفي آخرها اللام- اختص هذه النسبة جماعة كثيرة؛ كانوا يستملون الأكابر والعلماء، ومنهم عبد الرحمن بن يونس المستملي، كان يستملي على سفيان ابن عيينة، ويزيد بن هارون. الأنساب (٥/ ٢٨٧، ٢٨٨).\nوعبد الرحمن بن يونس المستملي هو مولى أبي جعفر المنصور، يكنى: =\n⦗٥٦١⦘ = أبا مسلم، الرومي، البغدادي، ت (٢٢٤) هـ أو بعدها، واسم جده: هاشم.\nوثقه العجلي.\nوقال أبو حاتم، وابن حجر: صدوق. وزاد ابن حجر: طعنوا فيه للرأي.\nانظر: الثقات للعجلي (٣٠١/ ترجمة ٩٩٧)، والجرح والتعديل (٥/ ٣٠٣/ ترجمة ١٤٣٨)، وتقريب التهذيب (٦٠٥/ ترجمة ٤٠٧٥).\n(^٣) محمَّد بن عبد الله بن نمير هو موضع الالتقاء.\n(^٤) من نسخة (ل).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٩).\n(^٦) في نسخة (ل): مثله.","vol":"18","page":560},{"text":"١٠٧١١ - حدثنا هلال بن العلاء، حدثنا هاشم بن الوليد (^١)،\n⦗٥٦٢⦘ حدثنا محمَّد بن فضيل (^٢)، بإسناده بمثل حديث علي بن حرب (^٣).\n_________\n(^١) لعله: هاشم بن الوليد بن خالد بن محمَّد بن خالد بن بحران، مولى علي بن أبي طالب، يكنى: أبا طالب، الهروي، ت (٢٤٠) هـ. =\n⦗٥٦٢⦘ = وثقه الخطيب.\nوذكره ابن حبان في الثقات.\nانظر: الثقات (٩/ ٢٤٣)، وتأريخ بغداد (١٤/ ٦٦، ٦٧/ ت ٧٤٠٨).\n(^٢) محمَّد بن فضيل هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٠٩).","vol":"18","page":561},{"text":"١٠٧١٢ - حدثنا علي بن حرب، حدثنا سعيد بن محمَّد الوراق (^١)، ويعلى بن عبيد، قالا: حدثنا ابن أبي خالد (^٢)، قال: قلت لعبد الله بن أبي أوفى: أبشّر رسول الله ﷺ خديجة؟ قال: نعم، بشرها ببيت في\n⦗٥٦٣⦘ الجنة من قصب، لا صخب فيه ولا نصب (^٣).\n_________\n(^١) الثقفي، أبو الحسن، الكوفي، نزيل بغداد.\nضعفه النقاد، منهم: ابن سعد، وابن معين، وأحمد، وأبو داوود، وابن عدي، والدارقطني، والذهبي، وابن حجر.\nانظر: الطبقات الكبرى (٦/ ٣٩٩)، وتأريخ الدوري (٢/ ٢٠٦/ رقم ١٢٣٦)، والضعفاء للنسائي (١٢٨/ ترجمة ٢٨٨)، والكامل (٣/ ٤٠٢ - ٤٠٤/ ترجمة ٨٢٧)، وتأريخ بغداد (٩/ ٧١ - ٧٣ / ترجمة ٤٦٥٦)، والكاشف (١/ ٢٩٥/ ترجمة ١٩٧١)، وتقريب التهذيب (٣٨٧ / ترجمة ٢٤٠٠).\nوقد تحرف اسم هذا الراوي في النسخة الأصل إلى (سعيد بن أحمد الوراق)، والتصويب من نسختي (ل)، (هـ)، وإتحاف المهرة (٦/ ٥١٧ / حديث رقم ٦٩٠٨)، وكتب الرجال.\n(^٢) ابن أبي خالد -هو إسماعيل -وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل خديجة أم المومنين، ﵂ (٤/ ١٨٨٧، ١٨٨٨/ حديث رقم ٧٢).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب تزويج النبي ﷺ خديجة، وفضلها ﵂ (٧/ ١٣٣/ حديث رقم ٣٨١٩)، وطرفه في (١٧٩٢).","vol":"18","page":562},{"text":"١٠٧١٣ - حدثنا أبو بكر محمَّد بن إسحاق البكائي، ومحمد ابن إسحاق الصغاني، قالا: حدثنا يعلى بن عبيد، حدثنا إسماعيل بن أبي خالد (^١)، قال: سمعت عبد الله بن أبي أوفى، قال: بشر نبي الله ﷺ خديجة، ببيت في الجنة من قصَب، لا صخب فيه ولا نصب (^٢).\n_________\n(^١) إسماعيل بن أبي خالد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٢).","vol":"18","page":563},{"text":"١٠٧١٤ - حدثنا أبو أمية، قال: حدثنا جعفر بن عون، ويعلى ابن عبيد، عن إسماعيل (^١)، قلت: لعبد الله بن أبي أوفى: أكان رسول الله ﷺ، بشر خديجة ببيت في الجنة؟ قال: نعم، بشرها ببيت في الجنة من قصب، لا صخب فيه ولا نصب (^٢).\n_________\n(^١) إسماعيل -ابن أبي خالد- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٢).","vol":"18","page":563},{"text":"١٠٧١٥ - حدثنا أبو إسماعيل الترمذي، ومهدي بن الحارث، قالا:\n⦗٥٦٤⦘ حدثنا نعيم بن حماد، حدثنا الفضل بن موسى (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أن النبي ﷺ بشرها ببيت في الجنة من قصب، يعني خديجة (^٣).\n_________\n(^١) السيناني، أبو عبد الله، المروزي، ت (١٩٢) هـ.\nوثقه ابن المبارك، وكيع، ونعيم بن حماد، وابن سعد، وابن معين، والبخاري، والذهبي، وابن حجر. وزاد ابن حجر: ربما أغرب.\nوقال أبو حاتم: صدوق صالح.\nوقال علي بن المديني: روى أحاديث مناكير.\nوذكر الذهبي أنه ما علم فيه لينا، إلا قول علي بن المديني.\nانظر: الطبقات الكبرى (٧/ ٣٧٢)، وتاريخ الدوري (٢/ ٤٧٥/ ترجمة ٤٧٤٤)، والجرح والتعديل (٧/ ٦٨، ٦٩ / ترجمة ٣٩٠)، والميزان (٣/ ٣٦٠/ ترجمة ٦٧٥٤)، وتهذيب التهذيب (٨/ ٢٥٧، ٢٥٨ / ترجمة ٥٢٧)، وتقريب التهذيب (٧٨٤/ ترجمة ٥٤٥٤).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه -كتاب \"فضائل \"الصحابة\" باب فضائل خديجة أم المؤمنين، ﵂ (٤/ ١٨٨٨/ حديث رقم ٧٣).","vol":"18","page":563},{"text":"١٠٧١٦ - حدثنا محمَّد بن رجاء السندي، حدثنا النضر بن شميل، حدثنا هشام بن عروة (^١)، قال: أخبرني أبي، أن عائشة قالت: ما غرت على امرأة رسول الله ﷺ ما غرت على خديجة؛ لكثرة ذكره إياها، وثنائه\n⦗٥٦٥⦘ عليها، [و] (^٢) أوحي إلى رسول الله ﷺ أن يبشرها ببيت لها في الجنة من قصب (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل خديجة أم المؤمنين، ﵂ (٤/ ١٨٨٨/ حديث رقم ٧٤).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب غيرة النساء ووجدهن- (٩/ ٣٢٦/ حديث رقم ٥٢٢٩)، وأطرافه في (٣٨١٦، ٣٨١٧، ٣٨١٨، ٦٠٠٤، ٧٤٨٤).","vol":"18","page":564},{"text":"١٠٧١٧ - حدثني هارون بن عيسى بن إبراهيم بن عيسى بن أبي جعفر المنصور أبو جعفر المخضوب (^١) في مدينة أبي جعفر (^٢)، حدثنا عبد الله ابن عون الخرّاز (^٣)، حدثنا عبدة بن سليمان الكلابي، عن هشام ابن\n⦗٥٦٦⦘ عروة (^٤)، عن أبيه، عن عائشة، قالت: ما غرت على امرأة ما غرت على خديجة؛ لما رأيت من كثرة ذكر رسول الله ﷺ لها، ولقد أمره ربه أن يبشرها ببيت في الجنة من قصب (^٥).\n_________\n(^١) قال الدارقطني: ليس بالقوي. تأريخ بغداد (١٤/ ٢٨/ ترجمة ٧٣٦٣)، وانظر: الأسامي والكنى (٣/ ٩٧ / ترجمة ١١٢٤)، والميزان (٤/ ٢٨٥/ ترجمة ٩١٦٦)، والمغني في الضعفاء (٢/ ٧٠٥ / ترجمة ٦٧٠١)، واللسان (٦/ ١٨٠/ ترجمة ٦٣٧)، ولم يزيدوا على ما في تأريخ بغداد.\n(^٢) في نسخة (ل): ببغداد بمدينة أبي جعفر المنصور.\n(^٣) الخرّاز أوله خاء معجمة، وبعدها راء، وآخره زاي. الإكمال (٢/ ١٨٦).\nويكنى: أبا محمَّد، البغدادى، الهلالي، ت (٢٣٢) هـ على الصحيح.\nوثقه ابن معين -في رواية- وأبو زرعة، وعبد الله بن الإِمام أحمد، وعلي ابن الحسين بن الجنيد، وصالح جزرة، وأبو شعيب الحراني، والدارقطني، والذهبي، وابن حجر. =\n⦗٥٦٦⦘ = انظر: الجرح والتعديل (٥/ ١٣١/ ترجمة ٦٠٦)، وتأريخ بغداد (١٠/ ٣٤ - ٣٦/ ٥١٥٣)، والكاشف (٢/ ١٠٣، ١٠٤/ ترجمة ٢٩٣٢)، وتقريب التهذيب (٥٣٣ / ترجمة ٣٥٤٤).\n(^٤) هشام بن عروة هو موضع الالتقاء.\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).","vol":"18","page":565},{"text":"١٠٧١٨ - حدثنا الربيع بن سليمان، قال: حدثنا شعيب ابن الليث، قال: حدثنا الليث، قال: حدثني هشام بن عروة (^١)، عن أبيه، عن عائشة، أنها قالت: ما غرت على امرأة لرسول الله ﷺ، ما غرت على خديجة، ولقد هلكت قبل أن يتزوجني، لما كنت أسمعه يكثر من ذكرها، ولقد أمره الله ﷿ أن يبشرها، ببيت في الجنة من قصب، ليس فيه صخب ولا نصب، ولقد كان يذبح الشاة فيتبع خلائلها (^٢)، فيهدي لهم منها فقلت: قصب ماذا؟ قال: \"قصب اللؤلؤ\" (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أي صدائقها، كما سيأتي في الحديث رقم (١٠٧٢٢).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦). =\n⦗٥٦٧⦘ = فوائد الاستخراج: ذكر بيان القصب.","vol":"18","page":566},{"text":"١٠٧١٩ - حدثنا صالح بن أحمد بن حنبل، قال: حدثني أبي، ح.\n[و] (^١) حدثنا الدنداني، حدثنا أحمد بن حنبل، حدثنا وكيع، عن هشام ابن عروة (^٢)، عن أبيه، عن عائشة، قالت: ما غرت على امرأة ما غرت على خديجة (^٣).\n_________\n(^١) من نسخة (ل).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).","vol":"18","page":567},{"text":"١٠٧٢٠ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: أخبرني المنذر بن عبد الله الحزامي، عن هشام بن عروة (^١)، عن أبيه، عن عائشة قالت: ما غرت على امرأة لرسول الله ﷺ، ما غرت على خديجة، ولقد هلكت قبل أن يتزوجني (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).","vol":"18","page":567},{"text":"١٠٧٢١ - حدثنا داوود بن سليمان بن أبي حَجر الأيلي، حدثنا إبراهيم بن المنذر، قال: حدثني عبد الله بن محمَّد بن يحيى بن عروة، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: ما غرت على امرأة ما\n⦗٥٦٨⦘ غرت على خديجة، ولقد هلكت قبل أن يتزوجني بثلاث سنين، لما كنت أسمعه يذكرها، ولقد أمره ربه ﷿ أن يبشرها ببيت من قصب في الجنة، وإن كان ليذبح الشاة، ثم يهديها إلى خلائلها (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).","vol":"18","page":567},{"text":"١٠٧٢٢ - حدثنا أبو يونس الجمحي بالمدينة، وجعفر بن فرقد الرقي بالرقة، والكابلي (^١)، قالوا: حدثنا إبراهيم بن حمزة، حدثنا عبد العزيز ابن محمَّد، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أن النبي ﷺ كان يذبح الشاة، فيتتبع بأعضائها صدائق خديجة (^٣)، زاد الكابلي: وهي عمة الزبير (^٤).\n_________\n(^١) الكابلي -بفتح الكاف، وضم الباء الموحدة- نسبة إلى كابل، وهي ناحية معروفة من بلاد الهند. الأنساب (٥/ ٥).\nوهي الآن عاصمة أفغانستان.\nوهذا الراوي لعله: محمَّد بن الحسن بن ماهان، المروزي، أبو عبد الله، المعروف بالكابلي، ت (٢٧٧) هـ، ببغداد.\nوثقه الدارقطني. وقال ابن المنادي: وكان له أدنى حفظ، ولم يكن عند الناس بالمحمود في مذهبه، ولا في روايته. الأنساب (٥/ ٥، ٦).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).\n(^٤) ابن العوام بن خويلد بن أسد. الإصابة (٣/ ٥ / ترجمة ٢٧٨٣).","vol":"18","page":568},{"text":"١٠٧٢٣ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن هشام ابن عروة، عن أبيه، عن عائشة، قالت: ما غرت على امرأة من نساء النبي ﷺ، ما غرت على خديجة، وما أدركتها، ولكن لكثرة ذكر رسول الله ﷺ إياها، إن كان مما يذبح الشاة، فيشويها، فيهديها لصدائق خديجة (^٢).\n_________\n(^١) أبو معاوية -محمَّد بن خازم- هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦)، وهذا الطريق عنه مسلم برقم (٧٥/ الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية أبي معاوية، ومسلم ساق إسنادها، وأحال بها على رواية أبي أسامة ..","vol":"18","page":569},{"text":"١٠٧٢٤ - حدثنا يوسف القاضي، حدثنا محمَّد بن حاتم الجرجرائي (^١)،\n⦗٥٧٠⦘ حدثنا أبو معاوية (^٢)، وإسناده، مثله (^٣).\n_________\n(^١) الجرجرائي -بالراء الساكنة بين الجيمين المفتوحتين، وراء أخرى بعدها- نسبة إلى (جرجرايا)، وهي بلدة قريبة من دجلة، بين بغداد وواسط. الأنساب (٢/ ٤٢).\nوهو محمَّد بن حاتم بن يونس، المصيصي، أبو جعفر، المعروف بـ (حبي) -بكسر الحاء المهملة وتشديد الباء المعجمة وكسرها وتخفيف الياء التي تليها- حِبي الإكمال (٢/ ٥٨٥)، ت (٢٢٥) هـ.\nوثقه أبو داوود، وابن حجر.\nوقال أبو حاتم: صدوق.\nوذكره ابن حبان في الثقات، وقال: ربما أخطأ.\nانظر: الجرح والتعديل (٧/ ٢٣٨ / ترجمة ١٣٠٥)، والثقات (٩/ ٩١)، وتهذيب =\n⦗٥٧٠⦘ = الكمال (٢٥/ ٢٥ - ٢٧ / ترجمة ٥١٢٨)، وتقريب التهذيب (٨٣٤ / ترجمة ٥٨٣٢).\n(^٢) أبو معاوية -محمَّد بن خازم- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦)، وهذا الطريق عنه مسلم برقم (٧٥ / الطريق الثاني).","vol":"18","page":569},{"text":"١٠٧٢٥ - حدثنا مهدى بن الحارث، قال: حدثنا نعيم بن حماد، حدثنا الفضل بن موسى، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: ما حسدت أحدا ما حسدت خديجة، وما تزوجني رسول الله ﷺ، إلا بعد ما ماتت؛ وذلك أن رسول الله ﷺ، بشرها ببيت في الجنة من قصب (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦).\nفوائد الاستخراج: التصريح بأن بشارة خديجة ببيت في الجنة، كانت من أسباب غيرة عائشة.","vol":"18","page":570},{"text":"١٠٧٢٦ - حدثنا محمَّد بن إسحاق بن سبويه السجزي بمكة، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن الزهريّ، عن عروَة، عن عائشة، قالت: ما غرت على أحد من نساء النبي ﷺ، ما غرت على خديجة؛\n⦗٥٧١⦘ لكثرة ذكر النبي ﷺ إياها، وما رأيتها قط (^٢).\n_________\n(^١) عبد الرزاق هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧١٦)، وهذا الطريق عند مسلم برقم (٧٦).","vol":"18","page":570},{"text":"١٠٧٢٧ - حدثنا محمَّد بن إسحاق السَراج، أخبرنا نوح ابن حبيب (^١)، حدثنا المؤمل، حدثنا حماد بن سلمة، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: قدمت هالة (^٣)، وكان النبي ﷺ قائلا، فسمع في\n⦗٥٧٢⦘ قائلته هالة، فانتبه من النوم، فقال: \"هالة، هالة\"، قالت عائشة: فأدركتني الحمية، فقلت: هالة! هالة! فقال النبي ﷺ: \"اتقي الله يا عائشة\" (^٤).\n_________\n(^١) القومسي -بضم القاف، وسكون الواو- أبو محمَّد، البذشي -بفتح الباء الموحدة، وسكون الذال المعجمة، بعدها شين معجمة- ت (٢٤٢) هـ، وفي بعض المصادر اسمه: نوح ابن أبي حبيب.\nوثقه أحمد بن سيار المروزي، ومسلمة بن القاسم، والخطيب، والذهبي، وابن حجر.\nوأمر أحمد بالكتابة عنه، وقال: إن الخير عليه لبين.\nوقال أبو حاتم: صدوق.\nوقال النسائي: لا بأس به.\nانظر: الجرح والتعديل (٨/ ٤٨٦/ ترجمة ٢٢١٩)، وتأريخ بغداد (١٣/ ٣١٩ - ٣٢١/ ترجمة ٧٢٩٠)، والكاشف (٣/ ١٨٦/ ترجمة ٥٩٩١)، وتهذيب التهذيب (١٠/ ١٤٣٠، ٤٢٩ ترجمة ٨٧١)، وتقريب التهذيب (١٠١٠/ ترجمة ٧٢٥٢.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) بنت خويلد، أخت خديجة، كذا جاء صريحا في الصحيحين.\nانظر لترجمتها: أسد الغابة (٧/ ٢٨٥/ ترجمة ٧٣٢٤)، والإصابة (٨/ ٢٠١/ =\n⦗٥٧٢⦘ = ترجمة ١٠٧٠).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل خديجة أم المؤمنين، ﵂ (٤/ ١٨٨٩/ ترجمة ٧٨).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب تزويج النبي ﷺ خديجة، وفضلها ﵂ (٧/ ١٣٤/ حديث رقم ٣٨٢١).","vol":"18","page":571},{"text":"١٠٧٢٨ - ز- حدثنا علي الأصبهاني (^١)، حدثنا سويد بن سعيد، حدثنا علي بن مسهر، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: أُسِرَ زوج ابنة خديجة (^٢) من غير (^٣) رسول الله ﷺ، يوم بدر، فأرسلت\n⦗٥٧٣⦘ بقلادة خديجة ليعقل (^٤) بها زوجها، فعرف رسول الله ﷺ زيادة خديجة،\n⦗٥٧٤⦘ فقال: \"ردوا عليها قلادتها، وأطلقوا لها زوجها\" (^٥).\n_________\n(^١) لم أقف على ترجمته، وسماه في الحديث الآتي برقم (١١٣٣٣)، علي بن المدني الأصبهاني.\n(^٢) الزوج هو: أبو العاص بن الربيع بن عبد العزى بن عبد شمس، زوج زينب بنت رسول الله ﷺ، وأمه: هالة بنت خويلد، أسلم بعد الهجرة، اختلف في اسمه: فقيل: لقيط، ورجحه غير واحد، وقيل غير ذلك، ت (١٢) هـ.\nانظر: الإصابة (٧/ ١١٨ - / ١٢٠ ترجمة ٦٨٤).\nوبنت خديجة هي: زينب، أكبر بنات النبي ﷺ، أسلمت، وهاجرت وماتت في حياة أبيها، سنة (٨) هـ. انظر الطبقات الكبرى (٨/ ٣٠ - ٣٦)، والإصابة (٨/ ٩١، ٩٢ / ترجمة ٤٦٤).\n(^٣) كلمة (غير) موجودة في النسخ الثلاث. الأصل ونسختي (ل)، (هـ)، وفي إتحاف المهرة =\n⦗٥٧٣⦘ = (١٧/ ٣١٤ حديث رقم ٢٢٣٠٥).\nقال ابن حجر: \"قول سويد \"من غير رسول الله\" غلط منه، بل هي زينب، وهي من رسول الله ﷺ\".\nوالأمر كما قال ابن حجر، فوجود كلمة (غير) خطأ، مخالف للمعروف في التأريخ والسيرة والرواية الصحيحة، من أن التي أسر زوجها يوم بدر، وافتدته بقلادة خديجة، هي زينب بنت رسول الله ﷺ.\nقال ابن إسحاق: حدثني يحيى بن عباد بن عبد الله بن الزبير، عن أبيه عباد، عن عائشة، قالت: لما بعث أهل مكة في فداء أسرائهم، بعثت زينب بنت رسول الله ﷺ في فداء أبي العاص بن الربيع بمال، وبعثت فيه بقلادة لها، كانت خديجة أدخلتها بها على أبي العاص حين بني عليها، قالت: فلما رآها رسول الله ﷺ رق لها رقة شديدة، وقال: \"إن رأيتم أن تطلقوا لها أسيرها، وتردوا عليها مالها، فافعلوا\" فقالوا: نعم، يا رسول الله. فأطلقوه، وردوا عليها الذي لها. اهـ. سيرة ابن هشام (٢/ ٣٥٩).\nومن طريق ابن إسحاق أخرجه أبو داوود في سننه -كتاب الجهاد، باب فداء الأسير- (٣/ ١٤٠، ١٤١/ حديث رقم ٢٦٩٢)، وأحمد في مسنده (٦/ ٢٧٦)، وابن جرير الطبري في تاريخه (٢/ ٤٦٧).\nورجاله ثقات، وابن إسحاق صرح بالتحديث.\n(^٤) هكذا في نسخة (ل): ضمة فوق الياء، والعقل هو الدية، سميت عقلا تسمية بالمصدر؛ لأن الإبل كانت تعقل بفناء القتيل، ثم كثر الاستعمال حتى أطلق العقل على الدية ولو لم تكن إبلا. =\n⦗٥٧٤⦘ = انظر: غريب الحديث للحربي (٣/ ١٢٢٩)، والنهاية (٣/ ٢٧٨)، والفتح (١٢/ ٢٤٦).\n(^٥) في إسناد المصنف: شيخه لم يتبين لي من هو. وكذلك سويد بن سعيد عمي فصار يلقن ما ليس من حديثه، وقد تقدمت ترجمته.\nوالحديث أخرجه أبو داوود، وأحمد، والطبري، من وجه آخر عن عائشة، كما تقدم في الإحالة قبل السابقة.","vol":"18","page":572},{"text":"<span data-type='title' id=toc-1356>من مناقب فاطمة ﵍</span>","vol":"18","page":575},{"text":"١٠٧٢٩ - حدثني أبو الأحوص إسماعيل بن إبراهيم، حدثنا أبو الوليد، حدثنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن ابن أبي مليكة، عن المسور بن مخرمة، أن رسول الله قال: \"فاطمة بَضْعَة (^٢) مني، أو مضغة (^٣) مني، فمن آذاها فقد آذاني\" (^٤).\n_________\n(^١) سفيان بن عيينة هو موضع الالتقاء.\n(^٢) البضعة -بفتح الباء، وحكي ضمها، وكسرها أيضًا، وسكون المعجمة-: قطعة اللحم.\nانظر: غريب الحديث للحربي (٣/ ١١٨٩، ١١٩٠)، والمجموع المغيث (١/ ١٦٠)، والنهاية (١/ ١٣٣)، وشرح النووي (١٦/ ٢٢١)، وفتح الباري (٧/ ١٠٥). وأنكر النووي غير الفتح، وقال: لا يجوز غيره.\n(^٣) المضغة -بضم الميم-: القطعة من اللحم قدر ما يمضغ.\nانظر: النهاية (٤/ ٣٣٩)، وشرح النووي (١٦/ ٢٢١).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل فاطمة بنت النبي ﷺ، عليها الصلاة والسلام- (٤/ ١٩٠٣ / حديث رقم ٩٤).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة- مناقب قرابة رسول الله ﷺ- (٧/ ٧٨ / حديث رقم ٣٧١٤)، وأطرافه في: (٩٢٦، ٣١١٠، ٣٧٢٩، ٣٧٦٧، ٥٢٣٠، ٥٢٧٨).\nفوائد الاستخراج: تقييد المهمل، وهو سفيان، بأنه ابن عيينة.","vol":"18","page":575},{"text":"١٠٧٣٠ - حدثنا الصغاني، حدثنا أبو معمر (^١)، حدثنا سفيان، عن عمرو، عن ابن أبي مليكة، عن المسور بن مخرمة، قال: قال رسول الله ﷺ: \"إنما فاطمة بضعة مني، يؤذيني ما آذاها\" (^٢).\n_________\n(^١) أبو معمر هو: إسماعيل بن إبراهيم الهذلي -كما في صحيح مسلم- وهو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٢٩).","vol":"18","page":576},{"text":"١٠٧٣١ - حدثنا الربيع بن سليمان، أخبرنا ابن وهب، قال: سمعت الليث (^١) يقول: حدثني ابن أبي مليكة، عن المسور بن مخرمة، قال: سمعت رسول الله ﷺ يقول على المنبر: \"إن بني هشام (^٢) بن المغيرة استأذنوني، في أن ينكحوا ابنتهم (^٣) علي بن أبي طالب، فلا آذن، ثم لا آذن-\n⦗٥٧٧⦘ ثلاثًا- إلا أن يشاء ابن أبي طالب أن يطلق ابنتي، وينكح ابنتهم، فإنما هي بضعة مني، يؤذيني ما آذاها، ويريبني ما رابها\" (^٤).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) في الأصل: هشام، والتصويب من نسختي (ل)، (هـ)، وصحيح مسلم.\nوبنو هاشم بن المغيرة هم: أعمام بنت أبي جهل، لأنه أبو الحكم عمرو بن هشام بن المغيرة، وقد أسلم أخواه: الحارث بن هشام، وسلمة بن هشام، عام الفتح، وحسن إسلامهما، وممن يدخل في إطلاق (بني هشام بن المغيرة): عكرمة ابن أبي جهل بن هشام، وقد أسلم -أيضًا- وحسن إسلامه. الفتح (٩/ ٣٢٨).\n(^٣) هي ابنة أبي جهل، واسمها -على الأشهر-: جويرية. وقيل: جميلة. وقيل: العوراء.\nوقيل الحيفاء. وقيل: جرهمة.\nانظر: الغوامض والمبهمات (١/ ٣٦٨ - ٣٧٠/ حديث رقم ٣٢٧)، والمستفاد (٢/ ٩٣٩ / حديث رقم ٣٦٢)، والفتح (٧/ ٨٦).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٢٩)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"18","page":576},{"text":"١٠٧٣٢ - حدثني أبو بكر أحمد بن علي الخراز الدمشقي، قال: حدثنا مروان بن محمد، حدثنا الليث بن سعد، ح.\nوحدثنا أبو أمية، حدثنا موسى بن داوود، حدثنا الليث (^١)، عن ابن أبي مليكة، عن المسور بن مخرمة، قال: سمعت رسول الله ﷺ يقول: \"إن بني هاشم\" فذكر مثله (^٢).\n_________\n(^١) الليث هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٢٩)، وهذا الطريق عند مسلم برقم (٩٣).","vol":"18","page":577},{"text":"١٠٧٣٣ - حدثنا يزيد بن عبد الصمد، حدثنا يَسَرَة بن صفوان، حدثنا إبراهيم بن سعد، عن أبيه، عن عروة، عن عائشة، قالت: دعا رسول الله ﷺ، ح.\nوحدثنا محمد بن إسماعيل المكي، حدثنا سليمان بن داوود الهاشمي، حدثنا إبراهيم بن سعد (^١)، عن أبيه، أن عروة بن الزبير حدثه أن عائشة حدثته، أن رسول الله ﷺ دعا فاطمة، في وجعه الذي توفي فيه، فسارها بشيء، فبكت، ثم دعاها فسارّها، فضحكت، قالت عائشة: سألت\n⦗٥٧٨⦘ فاطمة عن ذلك؟ فقالت (^٢): أخبرني رسول الله ﷺ أنه يقبض في وجعه، فبكيت، ثم أخبرني أني أول أهله لحوقا به، فضحكت (^٣) (^٤).\nاللفظ للمكي.\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (هـ): (قالت)، والذي أثبته من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضائل فاطمة بنت النبي عليها الصلاة والسلام- (٤/ ١٩٠٤ / حديث رقم ٩٧).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب مرض النبي ﷺ ووفاته- (٨/ ١٣٥/ حديث رقم ٤٤٣٣، ٤٤٣٤)، وأطرافه في: (٣٦٢٣، ٣٦٢٤، ٣٦٢٥، ٣٦٢٦، ٣٧١٥، ٣٧١٦، ٦٢٨٥، ٦٢٨٦).\n(^٤) سيأتي حديث مسروق عن عائشة، برقم (١٠٧٣٥)، وفيه أن سبب ضحكها هو:\nبشارته لها بأنها سيدة نساء أهل الجنة، فانظر التعليق عليه هناك.","vol":"18","page":577},{"text":"١٠٧٣٤ - حدثنا ابن المنادي، حدثنا يونس بن محمد، حدثنا إبراهيم ابن سعد (^١)، بإسناده، مثله: فسألتها عن ذلك: ما الذي سَارّك النبي ﷺ فبكيت؟ وسارك فضحكت؟ قالت: أخبرني بموته، فبكيت، ثم أخبرني أني أول من يتبعه من أمته، فضحكت (^٢).\n_________\n(^١) إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٣٣).","vol":"18","page":578},{"text":"١٠٧٣٥ - حدثنا عباس الدوري، حدثنا عبيد الله بن موسى، أخبرنا شيبان، ح.\n⦗٥٧٩⦘[و] (^١) حدثنا محمد بن عوف الحمصي، حدثنا طلق بن غنام (^٢)، حدثنا شيبان، عن فراس (^٣)، عن عامر، عن مسروق، عن عائشة، قالت: بينا أزواج النبي ﷺ عنده جميعًا، لم تغادر منهن واحدة، فأقبلت فاطمة تمشي، لا والله الذي لا إله إلا هو ما يخطِيء مشيها (^٤) من مشية رسول الله ﷺ شيئًا، فلما رآها رسول الله ﷺ قال: \"مرحبًا بابنتي\"، مرتين، قالت: فجلست عن يمينه، أو عن يساره، فسارها فبكت بكاء شديدًا، قلت لها: ما يبكيك يا فاطمة؟ خصك\n⦗٥٨٠⦘ رسول الله ﷺ من بيننا بالسِر، ثم أنت تجين (^٥) بما أرى من البكاء، فلما رأى جزعها سارها الثانية، فإذا هي تفتر ضاحكة، قلت: ما رأيت بكاءً أقرب من ضحك، كاليوم قط، قالت: فلما قام رسول الله ﷺ، قلت: حدثيني يا فاطمة، بما سارك رسول الله ﷺ، قالت: والله ما كنت لأفشي على رسول الله ﷺ سره، فلما توفي رسول الله ﷺ قلت: عزمت عليك بما لي عليك من الحق، لما حدثتني بما سارك رسول الله ﷺ يوم تعلمين -لم يذكر طلق بن غنام: يوم تعلمين، [و] (^٦) قالا-: قالت: أما الآن فنعم، أما الأولى: فإنه قال لي: \"أن جبريل ﵇، كان يعارضني بالقرآن كل سنة مرة، وإنه عارضني به العام مرتين، وإني لا أرى أجلي إلا قد اقترب، فاتقي الله واصبري، فإني نعم السلف أنا لك\"، فجزعت، فكان (^٧) البكاء لذلك، فسارني الثانية، فقال: \"أما ترضين أن تأتي (^٨) يوم القيامة سيدة نساء المؤمنين\" أو\n⦗٥٨١⦘ \"سيدة نساء أهل الجنة\" (^٩) (^١٠).\nوقال عبيد الله بن موسى: \"سيدة نساء المؤمنين\" أو \"سيدة نساء هذه الأمة\".\n_________\n(^١) من نسخة (ل).\n(^٢) بالغين المعجمة، والنون.\nالإكمال (٧/ ٣٣).\nوهو طلق بن غنام بن معاوية، النخعي، أبو محمد، الكوفي، ت (٢١١) هـ.\nوثقه ابن سعد، ومحمد بن عبد الله بن نمير، وعثمان بن أبي شيبة، والعجلي، والدارقطني، وابن شاهين، وابن حجر.\nوذكر ابن حجر: أن ابن حزم انفرد بتضعيفه.\nانظر: الطبقات الكبرى (٦/ ٤٠٥)، والثقات للعجلي (٢٣٨ / ترجمة ٧٣١)، والكاشف (٢/ ٤١/ ترجة ٢٥١١)، وتهذيب التهذيب (٥/ ٢٩، ٣٠ / ترجمة ٥٢)، وتقريب التهذيب (٤٦٦/ ترجمة ٣٠٦٠).\n(^٣) فراس -ابن يحيى، الهمداني- هو موضع الالتقاء.\n(^٤) في نسخة (ل) كأنها: (مشيتها)، كما في الصحيحين.\n(^٥) المجيء: الإتيان. جاء جيئًا ومجيئًا، وحكى سيبويه عن بعض العرب: هو يجيك، بحذف الهمزة.\nلسان العرب (١/ ٧٣٥/ مادة: جيأ).\n(^٦) من نسخة (ل).\n(^٧) في نسخة (ل): وكان.\n(^٨) في الأصل ونسخة (هـ): (تأتين)، والتصويب من نسخة (ل).\n(^٩) إلى هنا وقف بالحديث في نسخة (ل)، وفيها: (هذه الأمة) بدل (أهل الجنة)، ولفظ (أهل الجنة) جاء عند البخاري برقم (٣٦٢٤).\nوهذا الحديث يبين سبب ضحكها، وهو البشارة بأنها سيدة نساء المؤمنين، أو نساء أهل الجنة، ورجحه الحافظ، وبين أن إخباره ﷺ لها بأنها أول أهله لحاقًا به، كان مضمومًا مع إخباره لها بوفاته -كما سيأتي في الحديث التالي- فلما رأى جزعها بشرها بأنها سيدة نساء المؤمنين، أو نساء أهل الجنة.\nالفتح (٨/ ١٣٥، ١٣٦).\n(^١٠) تقدم تخريجه، انظر الحديث رقم (١٠٧٢٩)، وهذا الطريق عند مسلم برقم (٩٨).","vol":"18","page":578},{"text":"١٠٧٣٦ - حدثنا أبو أمية، وإدريس بن بكر، وغيرهما، قالوا: حدثنا أبو نعيم، حدثنا زكريا بن أبي زائدة (^١)، عن فراس، عن الشعبي، عن مسروق، عن عائشة، قالت: أقبلت فاطمة تمشي كأن مشيتها مشية رسول الله ﷺ، فقال: \"مرحبًا بابنتي\"، ثم أجلسها عن يمينه، أو عن شماله، ثم أسر إليها حديثًا، فبكت، فقلت لها: استخصّك رسول الله ﷺ بحديثه (^٢)، ثم تبكين؟! ثم أسر إليها حديثًا،\n⦗٥٨٢⦘ فضحكت، فقلت: ما رأيت كاليوم فرحًا أقرب من حُزن! فسألتها عن ما قال؟ فقالت: ما كنت لأفشي سر رسول الله ﷺ، حتى إذا قُبض سألتها، فقالت: إنه أسر إلي، فقال: \"إن جبريل ﵇ كان يعارضني بالقرآن كل سنة مرة، وإنه عارضني به العام مرتين، ولا أراه إلا قد حضر أجلي، وإنك أول أهل بيتي لحاقًا بي، ونعم السلف أنا لك\"؛ فبكيت لذلك، ثم قال: \"ألا ترضين أن تكوني سيّدة نساء هذه الأمة، أو نساء المؤمنين\"؟ فضحكت لذلك (^٣).\n_________\n(^١) زكريا بن أبي زائدة هو موضع الالتقاء.\n(^٢) كلمة (بحديثه) ساقطة من نسخة (ل).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٢٩)، وهذا الطريق عند مسلم برقم (٩٩).","vol":"18","page":581},{"text":"<span data-type='title' id=toc-1357>من مناقب مريم بنت عمران، وآسية، ﵄</span>","vol":"18","page":583},{"text":"١٠٧٣٧ - حدثنا إبراهيم بن مسعود الهمداني [¬*]، حدثنا أبو أسامة، حدثنا شعبة (^١)، قال: أخبرني عمرو بن مرة، قال: سمعت مرة الهمداني، يحدث عن أبي موسى، عن النبي ﷺ، [ح] (^٢).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة كوبريللو (٥/ ق ١٥٨/ ب) (١٠/ ق ٢٦٣/ أ): (الهمداني)، وصوابه: (الهمذاني)، وهو على الصواب في نسخة كوبريللو (٩/ ق ١٨٩/ أ)، وقد جاء على الصواب في المواضع التالية (٢٨٧١، ٣١٦٠، ٩٨١٦)، وعلى الخطأ في هذا الموضع وموضع آخر (١٠٢٣٦)، والحديث في إتحاف المهرة (١٢٢٥٨)، ولم ينسبه الحافظ لأبي عوانة، ولم يستدركه محققو الكتاب.","vol":"18","page":583},{"text":"١٠٧٣٨ - (^١) - حدثنا يوسف بن مسلم، حدثنا حجاج، قال: حدثني شعبة، عن عمرو بن مرة، قال: سمعت مرة يحدث عن أبي موسى، عن النبي ﷺ، قال: \"كمل من الرجال كثير، ولم يكمل من النساء إلا مريم بنت عمران، وآسية امرأة فرعون، وإن فضل عائشة على النساء، كفضل الثريد (^٢) على سائر الطعام\" (^٣).\n_________\n(^١) هذا الرقم وضع في أول العمل ثم ظهر الآن أنه خطأ، لكن لم أحذفه محافظة على الفهرسة.\n(^٢) الثريد -بفتح المثلثة، وكسر الراء-: هو: أن يثرد الخبز بمرق اللحم، وقد يكون معه اللحم. وأصل الثرد: فت الشيء، وما أشبهه.\nانظر: مقاييس اللغة (١/ ٣٧٥)، والمجموع المغيث (١/ ٢٦١)، والنهاية (١/ ٢٠٩)، وفتح الباري (٩/ ٥٥١).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب فضل خديجة أم المؤمنين، ﵂ (٤/ ١٨٨٦، ١٨٨٧ / حديث رقم ٧٠). =\n⦗٥٨٤⦘ = وأخرجه البخاري في صحيحه -كتاب أحاديث الأنبياء، باب قول الله تعالى ﴿وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ﴾ - (٦/ ٤٤٦/ حديث رقم ٣٤١)، وأطرافه في: (٣٤٣٣، ٣٧٦٩، ٥٤١٨).","vol":"18","page":583},{"text":"١٠٧٣٩ - حدثنا عباس الدوري، حدثنا شبابة، حدثنا شعبة، ح.\nوحدثنا الصغاني، أخبرنا أبو النضر، حدثنا شعبة (^١)، بإسناده، بمثله (^٢) (^٣).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): مثله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٣٨).","vol":"18","page":584},{"text":"<span data-type='title' id=toc-1358>من مناقب عائشة الصديقة بنت الصديق زوجة النبي ﷺ</span>- (^١)\n_________\n(^١) في نسخة (ح) زيادة: (أم المؤمنين، حبيبة حبيب الله، المرأة من فوق السماء، ﵂، وعن محبها، وعن أبيها)، وعليها إشارة (لا- إلى).","vol":"18","page":585},{"text":"١٠٧٤٠ - حدثنا أحمد بن عبد الجبار، حدثنا يونس بن بكير، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن رسول الله ﷺ قال: \"أُرِيتُكِ في المنام مرتين، أرى أن رجلًا (^٢) يحملك في سَرَقَة (^٣) من حرير، يقول: هذه امرأتك، فأكشف، فأراك؟ فأقول: إن كان هذا من عند الله يمضه\" (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هو ملك، كما سيأتي في الأحاديث الآتية، فكان الملك تمثل له حينئذ رجلًا، والملك هو جبريل، كما جاء عند ابن حبان (الإحسان ١٦/ ٦/ حديث رقم ٧٠٩٤)، وانظر الفتح (٩/ ١٨١).\n(^٣) سرقة -بفتح المهملة والراء والقاف-: أي: قطعة. انظر: غريب أبي عبيد (٤/ ٢٤١)، والنهاية (٢/ ٣٦٢)، والفتح (٧/ ٢٢٤).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٨٩، ١٨٩٠ /حديث رقم ٧٩)، من طريق حماد بن زيد، وهي الطريق التالية هنا عند أبي عوانة، ولفظها: (ثلاث ليال).\nوأخرجه برقم (٧٩ / الطريق الثاني) من طريق ابن إدريس، وأبي أسامة كليهما عن هشام. ولم يسق لفظهما، بل أحال كما على نحو رواية حماد بن زيد. =\n⦗٥٨٦⦘ = وأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب تزويج النبي ﷺ عائشة .. - (٧/ ٢٢٣، ٢٢٤ / حديث رقم ٣٨٩٥)، من طريق وهيب، وأطرافه في (٥٠٧٨، ٧٠١١، من طريق أبي أسامة، وفي (٧٠١٢)، من طريق أبي معاوية، كلهم عن هشام، بلفظ: (مرتين). وفي (٥١٢٥) من طريق حماد بن زيد، دون قوله: (ثلاث ليال)، فلعل البخاري حذفها؛ لأن الأكثر رووه بلفظ: (مرتين)، كما قال ابن حجر، وقد أشار إلى رواية حماد بن سلمة -الآتية برقم (١٠٧٤٧) - ولفظها: (مرتين أو ثلاثًا) بالشك، وقال: يحتمل أن يكون الشك من هشام؛ فاقتصر البخاري على المحقق، وهو قوله: (مرتين)، وتأكد ذلك عنده برواية أبي معاوية المفسرة، وحذف لفظ (ثلاث)، من رواية حماد بن زيد؛ لأن أصل الحديث ثابت. اهـ. الفتح (١٢/ ٤٠٠).","vol":"18","page":585},{"text":"١٠٧٤١ - حدثنا يوسف القاضي، حدثنا مسدد، حدثنا حماد ابن زيد (^١)، عن هشام بن عروة، بإسناده: قال النبي ﷺ: \"أريتك في المنام ثلاث ليال، يجيء بك الملك في سرقة [من حرير] (^٢)، فقال: هذه امرأتك؛ فكشفت عن وجهك الثوب، فإذا [هي] (^٣) أنت؛ فقلت إن يك هذا من عند الله يمضه\" (^٤).\n_________\n(^١) حماد بن زيد هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).\nتنبيه: هذا الحديث في نسخة (ل) وقع بعد الحديث رقم (١٠٧٤٣).","vol":"18","page":586},{"text":"١٠٧٤٢ - حدثنا أحمد بن عبد الرحمن بن وهب، حدثنا عمي (^١)، حدثنا مالك، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة، أن النبي-ﷺ قال لها: \"رأيتك في المنام مرتين أن رجلًا حملك (^٣) في سَرَقة من حرير، فيقول: هذه امرأتك؛ فأكشف عنها، فإذا هي أنت؛ فأقول: إن يك هذا من الله يمضه\" (^٤).\n_________\n(^١) هو: عبد الله بن وهب.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) في نسخة (ل): يحملك.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).","vol":"18","page":587},{"text":"١٠٧٤٣ - حدثنا إبراهيم بن ديزيل، وأبو إسماعيل الترمذي، قالا: حدثنا إسحاق الفروي، عن مالك بن أنس، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن النبي-ﷺ قال لها: \"إني أريت (^٢) في المنام مرتين أن رجلًا يحملك، في سرقة من حرير، فيقول: هذه زوجتك؛ فأكشفها، فإذا [هي] (^٣) أنت؛ فأقول: إن يك هذا من عند الله يمضه\" (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) هكذا في الأصل، ونسختي (ل)، (هـ)، إلا أنه في نسخة (ل) ما يشبه الضبة على حرف التاء، وربما استشكلها الناسخ؛ لأن الروايات السابقة واللاحقة بلفظ (رأيتك).\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).","vol":"18","page":587},{"text":"١٠٧٤٤ - حدثنا حمدان بن علي الوراق، حدثنا معلى بن أسد، حدثنا وهيب، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن رسول الله ﷺ قال [لها] (^٢): \"أريتك في المنام مرتين، أن (^٣) رجلًا يحملك في سرقة من حرير، فيقول: هذه امرأتك؛ فأكشف عنها، فإذا هي أنت؛ فأقول: إن يك هذا من عند الله يمضه\" (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): أرى.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).","vol":"18","page":588},{"text":"١٠٧٤٥ - حدثنا محمد بن إسماعيل الصائغ، حدثنا معلى بن أسد، حدثنا عبد العزيز بن المختار، عن هشام بن عروة (^١)، عن أبيه، بإسناده، مثله (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).","vol":"18","page":588},{"text":"١٠٧٤٦ - حدثنا أبو أمية، حدثنا يوسف بن بهلول، حدثنا عبد الله بن إدريس (^١)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: قال لي رسول الله ﷺ: \"أريتك في المنام مرتين في يد ملك، [يقول]: (^٢)\n⦗٥٨٩⦘ هذه زوجتك، فأقول: إن كان [هذا] (^٣) من عند الله يمضه\" (^٤).\n_________\n(^١) عبد الله بن إدريس هو موضع الالتقاء.\n(^٢) من نسخة (ل) وفوقها ضبة.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠).","vol":"18","page":588},{"text":"١٠٧٤٧ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، حدثنا حماد بن سلمة، حدثنا هشام بن عروة (^١)، عن أبيه، أن عائشة قالت: قال النبي ﷺ: \"أتيت بجارية في سرقه من حرير، بعد وفاة خديجة، قال: فكشفتها فإذا هي أنت، فقلت: إن يكن هذا من عند الله يمضه، مرتين، أو ثلاثًا\" (^٢)، وتزوجني بعد وفاة خديجة، وأنا ابنة ست سنين أو سبع، وبنى بي وأنا ابنة تسع سنين وجائني نسوة وأنا ألعب على أرجوحة، وأنا مجممة (^٣)، فذهبن بي (^٤) فصنعنني، وهيأنني، وأهدينني إلى رسول الله ﷺ (^٥).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) إلى هنا من الحديث تقدم تخريجه، انظر الحديث رقم (١٠٧٤٠)، وبقية الحديث سيأتي تخريجها.\n(^٣) أي: ذات جمة، وهي: الشعر الساقط على المنكبين. انظر النهاية (١/ ٣٠٠).\n(^٤) كلمة (بي) ساقطة من نسخة (ل).\n(^٥) هذا الجزء الثاني من الحديث أخرجه مسلم في صحيحه -كتاب النكاح، باب تزويج الأب البكر الصغيرة- (٢/ ١٠٣٨/ حديث رقم ٦٩).\nوأخرجه البخاري في صحيحه -كتاب مناقب الأنصار، باب تزويج النبي ﷺ =\n⦗٥٩٠⦘ = عائشة … (٧/ ٢٢٣/ حديث رقم ٣٨٩٤)، وأطرافه في (٣٨٩٦، ٥١٣٣، ٥١٣٤، ٥١٥٦، ٥١٥٨، ٥١٦٠).","vol":"18","page":589},{"text":"١٠٧٤٨ - حدثنا موسى بن سعيد الدنداني، حدثنا أحمد ابن حنبل، ح.\nوحدثنا صالح بن أحمد بن حنبل، حدثنا أبي حدثنا وكيع، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: قال لي رسول الله ﷺ: \"إني لأعرف إذا كنت غضبى، وإذا كنت راضية: إذا غضبت قلت: لا ورب إبراهيم، وإذا رضيت قلت: لا ورب محمد ﷺ\" (^٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٠/ حديث رقم ٨٠).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب غيرة النساء ووجدهن- (٩/ ٣٢٥/ حديث رقم ٥٢٢٨)، وطرفه في (٦٠٧٨).","vol":"18","page":590},{"text":"١٠٧٤٩ - حدثنا علي بن المديني (^١)، حدثنا سويد، حدثنا علي ابن\n⦗٥٩١⦘ مسهر، حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة، بإسناده (^٣)، مثله، قلت: ما أهجر إلا اسمك (^٤).\n_________\n(^١) في نسخة (ح): (علي بن الأصبهاني)، لكن ضرب على (الأصبهاني)، وكتب عليها: (ابن المديني)، وتقدم ذكره، انظر الحديث رقم (١٠٧٢٨) باسم: (علي ابن الأصبهاني)، ولم يتبين لي من هو، وهو غير علي بن عبد الله بن المديني الإمام؛ لأنه توفي سنة (٢٣٤) هـ، وأبو عوانة ولد بعد (٢٣٠) هـ.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ)، وقد ساق الإسناد كاملًا، فلا أدري لماذا ذكرها.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٨).","vol":"18","page":590},{"text":"١٠٧٥٠ - حدثنا إدريس بن بكر، حدثنا محمد بن سعيد، حدثنا علي بن مسهر، بمثله (^١).\n_________\n(^١) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٨)، وموضع الالتقاء في هذا الطريق هو هشام بن عروة.","vol":"18","page":591},{"text":"١٠٧٥١ - حدثنا أبو بكر محمد بن يوسف السراج (^١)، حدثنا عباد ابن صهيب، حدثنا هشام بن عروة (^٢)، بإسناده (^٣)، مثله، قلت: أجل والله يا رسول الله، ما أهجر إلا اسمك (^٤).\n_________\n(^١) الجرجاني: ذكره حمزة بن يوسف السهمي في تاريخ جرجان (ص ٣٧٤ / ترجمة ٦٢٦)، وهو لم يذكر فيه جرحًا ولا تعديلًا وذكر أنه مات سنة (٢٥٧) هـ وعزا ذلك لابن عدي لكن لم أجده في الكامل لابن عدي.\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) كلمة (بإسناده) ساقطة من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٨).","vol":"18","page":591},{"text":"١٠٧٥٢ - حدثني مسرور بن نوح، قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا عبد الله بن محمد بن يحيى، ح.\nوحدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، أخبرني المنذر ابن عبد الله بن المنذر الحزامي، قالا: حدثنا هشام بن عروة (^١)، عن أبيه، عن عائشة، أنها قالت: قال رسول الله ﷺ: \"والله ما يخفى علي يا عائشة، إذا كنت راضية، وما يخفى علي إذا كنت علي غضبى\"؛ قالت: قلت له: وبم تعرف ذلك يا رسول الله؟ قال: \"إذا كنت عني راضية فحلفت، قلت: لا ورب محمد، وإذا كنت علي غضبى فحلفت، قلت: لا ورب إبراهيم\". قالت: فقلت: والذي نفسي بيده يا رسول الله، إنما أهجر اسمك (^٢).\nزاد ابن وهب: فقلت: صدقت يا رسول الله (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٨).\n(^٣) وهذا بمعنى رواية أبي أسامة، عن هشام بن عروة، في الصحيحين، بلفظ: (فقلت: أجل).","vol":"18","page":592},{"text":"١٠٧٥٣ - حدثنا محمد بن إسماعيل الصائغ بمكة، حدثنا أبي (^١)،\n⦗٥٩٣⦘ حدثنا عباد بن عباد، عن هشام بن عروة (^٢)، بإسناده، نحوه (^٣).\n_________\n(^١) هو: إسماعيل بن سالم، الصائغ، البغدادي، نزيل مكة، ذكره الذهبي فيمن توفي بين (٢٣١ - ٢٤٠ هـ).\nذكره ابن حبان في الثقات. =\n⦗٥٩٣⦘ = وقال ابن حجر: ثقة.\nانظر: الثقات (٨/ ١٠١)، وتاريخ بغداد (٦/ ٢٧٤ / ترجمة ٣٣٠٣)، وتاريخ الإسلام (حوادث ٢٣١ - ٢٤٠ هـ / ١٠٣/ ترجمة ٦٣)، وتقريب التهذيب (١٣٩/ ترجمة ٤٥٢).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٤٨).","vol":"18","page":592},{"text":"١٠٧٥٤ - حدثنا علي بن حرب، وعباس الدوري، وعمار ابن رجاء، قالوا: حدثنا جعفر بن عون، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، قالت: كنت ألعب بالبنات، فكن صواحباتي يأتينني، وكان النبي ﷺ يُسَرِّبُهُن (^٢) إلي (^٣).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) يسربهن -بسين مهملة، ثم موحدة- أي: يرسلهن. انظر: النهاية (٢/ ٣٥٦)، وفتح الباري (١٠/ ٥٢٧).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٠، ١٨٩١/ حديث رقم ٨١).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب الانبساط إلى الناس (١٠/ ٥٢٦ /حديث رقم ٦١٣٠).","vol":"18","page":593},{"text":"١٠٧٥٥ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)،\n⦗٥٩٤⦘ عن هشام بن عروة، عن أبيه، عن عائشة، قالت: كنت ألعب بالبنات فتجيء صواحبي، فكن ينقمعن (^٢) من رسول الله ﷺ إذا دخل، فكان رسول الله ﷺ يُسَرِّبُهُن، يلعبن معي (^٣).\n_________\n(^١) أبو أسامة هو موضع الالتقاء.\n(^٢) انظر الحديث التالي.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٥٤)، وهذا الطريق عند مسلم برقم (٨١ / الطريق الثاني).\nفوائد الاستخراج: ذكر متن رواية أبي أسامة، ومسلم ساق إسنادها دون المتن.","vol":"18","page":593},{"text":"١٠٧٥٦ - حدثنا يونس بن عبد الأعلى، ومحمد بن عبد الحكم، قالا: حدثنا أنس بن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أنها قالت: كنت ألعب بالبنات عند رسول الله ﷺ، وكان يأتيني صواحبي، قالت: فكن ينقمعن من رسول الله ﷺ، قالت: وكان النبي ﷺ يُسَرِّبُهُن إلي، فيلعبن معي (^٢).\nزاد ابن عبد الحكم: قال أنس بن عياض: ينقمعن (^٣): يفررن (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٥٤).\n(^٣) ينقمعن؛ قال ابن الأثير: أي تغيبن ودخلن في بيت، أو من وراء ستر، وأصله من القمع الذي على رأس الثمرة، أي يدخلن فيه كما تدخل الثمرة في قمعها. النهاية (٤/ ١٠٩).\n(^٤) رواية أنس بن عياض لهذا الحديث، لم يذكرها المزي في تحفة الأشراف (١٢/ ١٢٢)، =\n⦗٥٩٥⦘ = وذكرها ابن حجر في إتحاف المهرة (١٧/ ٣٤٧/ حديث رقم ٢٢٣٨٠).","vol":"18","page":594},{"text":"١٠٧٥٧ - حدثنا ابن أبي الدنيا، حدثنا أبو خيثمة (^١)، حدثنا جرير، عن هشام، بإسناده، كنت ألعب بالبنات في بيته، وهو (^٢) الُلعب. [فذكره] (^٣).\n_________\n(^١) أبو خيثمة -زهير بن حرب، كما في صحيح مسلم- هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (ح)، وفي صحيح مسلم: (وهن).\n(^٣) ما بين المعقوفتين من نسخة (ل)، والحديث تقدم تخريجه، انظر الحديث رقم (١٠٧٥٤)، وهذا الطريق عند مسلم برقم (٨١ / الطريق الثاني).","vol":"18","page":595},{"text":"١٠٧٥٨ - حدثنا أبو جعفر الدارمي، حدثنا أحمد بن إسحاق، حدثنا وهيب، حدثنا عبيد الله بن عمر، عن يزيد بن رومان (^١)، عن عروة (^٢)، عن عائشة، قالت: كنت ألعب بالبنات على عهد رسول الله ﷺ (^٣).\n_________\n(^١) المدني، أبو روح، مولى آل الزبير، ت (١٣٠) هـ.\nوثقه ابن معين، والنسائي، والذهبي، وابن حجر.\nانظر: تأريخ الدارمي (٢٢٩ / ترجمة ٨٨١)، وتهذيب الكمال (٣٢/ ١٢٢، ١٢٣ / ترجمة ٦٩٨٦)، والكاشف (٣/ ٢٤٢ / ترجمة ٦٤١٢)، وتقريب التهذيب (١٠٧٤/ ترجمة ٧٧٦٣).\n(^٢) عروة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٥٤).","vol":"18","page":595},{"text":"١٠٧٥٩ - حدثنا إدريس بن بكر، حدثنا محمد بن سعيد الأصبهاني، حدثنا علي بن مسهر، عن هشام بن عروة (^١)، عن أبيه (^٢)، قال: كان الناس يتحرون بهداياهم يوم عائشة، يبتغون بذلك مرضاة رسول الله ﷺ (^٣).\n⦗٥٩٧⦘ رواه مسلم، عن أبي كريب، عن عبدة، عن هشام، عن أبيه، عن عائشة، قالت: كان الناس. بمثله (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) في نسخة (ل) ضبة هنا، إشارة للإرسال، وانظر تخريج هذا الحديث.\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، ﵂ (٤/ ١٨٩١/ حديث رقم ٩٢) لكن موصولًا، كما ذكر أبو عوانة عقب الحديث.\nوأخرجه البخاري في صحيحه على الوجهين، فأخرجه في كتاب الهبة، باب قبول الهدية (٥/ ٢٠٣ / حديث رقم ٢٥٧٤) عن إبراهيم بن موسى، عن عبدة.\nوفي كتاب الهدية- أيضًا، باب من أهدى إلى صاحبة، وتحرى بعض نسائه دون بعض (٥/ ٢٠٥/ حديث رقم ٢٥٨٠) عن سليمان بن حرب، عن حماد ابن زيد. و(حديث رقم ٢٥٨١) عن إسماعيل بن أبي أويس، عن أخيه، عن سليمان ابن بلال. كلهم عن هشام، به، موصولًا.\nوفي كتاب فضائل الصحابة، باب فضل عائشة ﵂ (٧/ ١٠٧/ حديث رقم ٣٧٧٥) عن عبد الله بن عبد الوهاب، عن حماد بن زيد، عن هشام، به، مرسلًا.\nورواية حماد المرسلة أخرجها أبو عوانة -أيضًا- من طريق محمد بن عبيد، عنه، انظر الحديث التالي.\n(^٤) انظر الإحالة السابقة.","vol":"18","page":596},{"text":"١٠٧٦٠ - حدثنا يوسف القاضي، حدثنا محمد بن عبيد (^١)، حدثنا حماد بن زيد، حدثنا هشام بن عروة (^٢)، عن أبيه قال: كان [الناس] (^٣) يتحرون بهداياهم يوم عائشة؛ قالت عائشة: فاجتمع صواحبي (^٤) إلى أم سلمة، فقالوا: يا أم سلمة، إن الناس يتحرون بهداياهم يوم عائشة، وإنا يزيد الخير كما تريد عائشة، فمري رسول الله ﷺ، أن يأمر الناس أن يهدوا له حيث كان، قال (^٥): فذكرت ذلك أم سلمة للنبي ﷺ، قالت: فأعرض عني، فلما عاد إليَّ ذكرت له ذاك، فأعرض عني، فلما كان في الثالثة ذكرت له ذاك (^٦)، فقلت: إن صواحبي اجتمعن إليّ فقالوا (^٧): إن\n⦗٥٩٨⦘ الناس يتحرون بهداياهم يوم عائشة، فمُرِ الناس أن يهدوا لك حيث ما كنت؛ فقال: \"يا أم سلمة، لا تؤذيني في عائشة؛ فإنه والله ما نزل علي الوحي وأنا في لحاف امرأة منكن غيرها\" (^٨).\n_________\n(^١) ابن حساب، الغبري، البصري، ت (٢٣٨).\n(^٢) هشام بن عروة هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) أي: أزواج النبي ﷺ، وسيأتي تسمية بعضهن في الحديث التالي.\n(^٥) في نسخة (ل): قالت.\n(^٦) في نسخة (ل): ذلك.\n(^٧) هكذا في الأصل ونسختي (ل)، (هـ).\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٧٥٩).\nفوائد الاستخراج:\n- زيادة قول عائشة: (فاجتمع صواحبي إلى أم سلمة …) إلى آخر الحديث.\n- وهذه الزيادة عند البخاري، من طريق حماد بن زيد، كما سبق في تخريج الحديث السابق.","vol":"18","page":597},{"text":"١٠٧٦١ - حدثنا إسماعيل القاضي، حدثنا إسماعيل بن أبي أويس، قال: حدثني أخي، عن سليمان بن بلال، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، أن نساء النبي ﷺ-كن حزبين: حزب منها: عائشة، وحفصة، [وصفية، وسودة] (^٢)، والحزب الآخر: أم سلمة، وسائر نساء النبي ﷺ (^٣). وكان المسلمون قد علموا حب رسول الله ﷺ عائشة، فإذا كانت عند أحدهم هدية يريد أن يهديها إلى\n⦗٥٩٩⦘ رسول الله ﷺ أخرها، حتى إذا كان رسول الله ﷺ في بيت عائشة، بعث صاحب الهدية بها إلى رسول الله ﷺ في بيت عائشة؛ فكلم حزب أم سلمة؛ وقلن لها: كلمي النبي ﷺ، يكلم الناس، فيقول: من أراد أن يهدي إلى رسول الله ﷺ، هدية فليهدها حيث كان من نسائه، فكلمته أم سلمة بما قلن، فلم يقل لها شيئًا، فسألنها، فقالت: ما قال لي شيئًا، فقلن لها: كلمي (^٤) حتى يكلمك، [قالت] (^٥) فدار إليها فكلمته حين دار إليها أيضًا، فلم يقل لها شيئًا، فسألنها فقالت: ما قال لي شيئًا، فقلن لها: كلمي حتى يكلمك، حين دار عليها فكلمته (^٦)، فقال ﷺ: \"لا تؤذيني في عائشة؛ فإن الوحي لم يأتني وأنا في ثوب امرأة، إلا عائشة\"، قالت: فقالت: أتوب إلى الله من أذاك يا رسول الله ثم إنهن (^٧) دعون فاطمة فأرسلنها إلي النبي ﷺ، فقلن لها: قولي لرسول الله ﷺ: إن نساءك ينشدنك العدل في ابنة أبي بكر، فكلمته، قالت: فقال: يا بنية ألا تحبين ما أحب؟ قالت: بلى فرجعت إليهن فأخبرتهن، فقلن:\n⦗٦٠٠⦘ ارجعي إليه، فأبت أن ترجع؛ فأرسلن زينب بنت جحش، فأغلظت وقالت: إن نساءك ينشدنك الله والعدل، في ابنة أبي قحافة، فرفعت صوتها حتى تناولت عائشة، وهي قاعدة فسبتها حتى إن النبي ﷺ لينظر إلى عائشة هل تكلم، فتكلمت عائشة ترد على زينب حتى أسكتتها، فنظر إلى عائشة، فقال: إنها ابنة أبي بكر\" (^٨).\nقال إسماعيل [القاضي] (^٩): كذا حدثنا [به] (^١٠) ابن أبي أويس، قال: حدثني أخي، عن سليمان. ورواه محمد بن يحيى، عن إسماعيل بن أبي أويس، قال: حدثني سليمان بن بلال (^١١)، بمثله، بإسناده ومتنه (^١٢).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أي: بقيتهن، وهن: زينب بنت جحش الأسدية، وأم حبيبة الأموية، وجورية بنت الحارث الخزاعية، وميمونة بنت الحارث الهلالية، دون زينب بنت خزيمة أم المساكين. الفتح (٥/ ٢٠٦).\n(^٤) في نسخة (ل): كلميه.\n(^٥) من نسخة (ل).\n(^٦) جملة: (حين دار عليها فكلمته)، لفظها في نسخة (ل) هكذا: (يعني فكلمته حين دار إليها).\n(^٧) كلمة (إنهن) ساقطة من نسخة (ل).\n(^٨) تقدم تخريجه، انظر الحديث رقم (١٠٧٥٩).\nفوائد الاستخراج:\n- هذا المتن لم يورد منه مسلم، من رواية هشام، إلا تحري الصحابة بهداياهم يوم عائشة، وأما بقيته فأخرجه من رواية محمد بن عبد الرحمن بن الحارث بن هشام، عن عائشة، وهو الحديث الآتي برقم (١٥٩٥).\n(^٩) من نسخة (ل).\n(^١٠) من نسخة (ل).\n(^١١) يعني بإسقاط الواسطة بين ابن أبي أويس، وسليمان بن بلال، ولم أقف على من وصل رواية محمد بن يحيى، وهو الذهلي.\nوأما رواية إسماعيل القاضي فرواها عنه البخاري في صحيحه، كما تقدم -انظر الحديث رقم (١٠٧٥٩) - وتابع البخاري حميد بن زنجويه، عند أبي نعيم. انظر الفتح (٥/ ٢٠٦).\n(^١٢) في نسخة (ل) العبارة هكذا: (بمثل إسناده ومتنه).","vol":"18","page":598},{"text":"١٠٧٦٢ - ز- حدثنا محمد بن إسحاق الصغاني، حدثنا الأسود ابن عامر، حدثنا حماد بن زيد، عن هشام بن عروة، عن أبيه، عن عائشة، أن النبي ﷺ قال لأم سلمة: \"لا تؤذيني في عائشة؛ فإنه [والله] (^١) ما نزل علي الوحي في لحاف امرأة منكن (^٢) \" (^٣).\nقال أبو عوانة: يقال (^٤): إن هذا الحديث (^٥) ليس من صحيح حديث هشام (^٦)؛ وذاك أن حماد بن سلمة رواه عن هشام، عن عوف ابن\n⦗٦٠٢⦘ الحارث (^٧)، عن أخته (^٨)، عن أم سلمة، أن نساء النبي ﷺ قلن لها: إن الناس يتحرون بهداياهم يوم عائشة (^٩).\nوقد قيل: حديث سليمان، عن هشام، حديث محفوظ، وذلك أنه متقن، وقد تابعه على بعض حديثه حماد بن زيد، وعبدة وقد يحتمل أن يكون الحديثان لهشام (^١٠).\n_________\n(^١) من نسخة (ل).\n(^٢) أي: سواها، كما تقدم في الطرق السابقة، لكن لم يصرح به هنا في كل النسخ التي عندي.\n(^٣) إسناد المصنف صحيح.\nوالحديث أخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب فضل عائشة ﵂ (٧/ ١٠٧/ حديث رقم ٣٧٧٥) من طريق حماد، به، في قصة، انظر الحديث رقم (١٠٧٦٠).\n(^٤) لم أقف على هذا القائل.\n(^٥) أي الحديث السابق برقم (١٥٩٣) وهو من رواية سليمان بن بلال عن هشام ابن عروة، ودليل هذا قول أبي عوانة -في تعليقه الذي سيأتي سطرين-: (وقد قيل: حديث سليمان عن هشام، حديث محفوظ).\n(^٦) بل هو من صحيح حديثه، فقد أخرجه البخاري في صحيحه، كما تقدم برقم (١٠٧٦١).\n(^٧) ابن الطفيل بن شجرة، الأزدي.\nذكره ابن حبان في الثقات.\nوقال الذهبي: وثق.\nوقال ابن حجر: مقبول.\nانظر: الثقات (٥/ ١٧٥)، والكاشف (٢/ ٣٠٢/ ترجمة ٤٣٧٩)، وتقريب التهذيب (٧٥٧ / ترجمة ٥٢٥١).\n(^٨) هي رميثة بنت الحارث بن الطفيل بن شجرة، الأزدية.\nذكرها ابن حبان في الثقات.\nوقال الذهبي: وثقت.\nوقال ابن حجر: مقبولة.\nانظر: الثقات (٤/ ٢٤٤)، والكاشف (٤٢٦/ ترجمة ٥٥)، وتقريب التهذيب (١٣٥٥/ ترجمة ٨٦٨٨).\n(^٩) رواه أحمد في مسنده (٦/ ٢٩٣) -عن الحمادين (حماد بن سلمة، وحماد بن أسامة) كليهما عن هشام، به.\n(^١٠) بل هذا هو الراجح، وقد صححهما النسائي، فأخرجهما في كتاب عشرة النساء =\n⦗٦٠٣⦘ = (ص ٤٣، ٤٤ / حديث رقم ١٢، ١٣) عن عبدة بن سليمان، عن هشام، على الوجهين، وقال: هذا الحديثان صحيحان عن عبدة. اهـ.","vol":"18","page":601},{"text":"١٠٧٦٣ - حدثنا محمد بن عبد الملك الدقيقي، حدثنا يعقوب ابن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح، عن ابن شهاب، قال: أخبرني محمد بن عبد الرحمن بن الحارث بن هشام، أن عائشة أزوج النبي ﷺ] (^٢) قالت: أرسل أزواج النبي ﷺ فاطمة بنت رسول الله ﷺ، إلى رسول الله ﷺ، فاستأذنت عليه وهو مضطجع معي في مرطي، فأذن لها، فقالت: \"يا رسول الله، إن أزواجك أرسلنني يسألنك العدل في بنت أبي قحافة -وأنا ساكتة- قالت: فقال لها: رسول الله ﷺ: \"أي بنية، أليس تحبين ما أحب\"؟ فقالت (^٣): بلى، قال: \"فحبي هذه\". قال: فقامت فاطمة حين سمعت ذلك من رسول الله ﷺ، فرجعت (^٤) إلى أزواج رسول الله ﷺ، فأخبرتهن بالذي قالت، وبالذي قال لها (^٥) رسول الله ﷺ، فقلن لها: ما نراك أغنيت عنا من شيء؛ فارجعي إلى\n⦗٦٠٤⦘ رسول الله ﷺ، فقولي له: إن أزواجك ينشدنك العدل، في ابنة أبي قحافة، فقالت فاطمة: والله لا أكلمه فيها أبدًا، قالت عائشة: فأرسل أزواج النبي ﷺ زينب بنت جحش زوج النبي ﷺ، وهي التي كنت تساميني (^٦) منهن في المنزلة عند رسول الله ﷺ، ولم أر امرأة قط خيرًا في الدين من زينب، وأتقى لله، وأصدق حديثًا، وأوصل للرحم، وأعظم صدقة، وأشد ابتذالًا لنفسها في العمل الذي تصدق به وتتقرب به إلى الله ﷿، ما عدا سَوْرةً (^٧) من حدة (^٨) كانت فيها، تُسرع منها الفيئة (^٩)، قالت: فاستأذنت على رسول الله ﷺ، ورسول الله ﷺ مع عائشة في مرطها، على الحال التي دخلت فاطمة عليها، وهو بها، فأذن لها رسول الله ﷺ، فقالت: يا رسول الله، إن أزواجك أرسلنني؛ يسألنك العدل في ابنة أبي قحافة، قالت:\n⦗٦٠٥⦘ ثم وقعت بي (^١٠) فاستطالت عليَّ، وأنا أرقب رسول الله ﷺ، وأرقب طَرْفه؛ هل يأذن لي فيها، قال: فلم تبرح زينب حتى عرفت أن رسول الله ﷺ لا يكره أن أنتصر، قالت: فلما وقعت (^١١) لم أنشبها (^١٢) حتى أنحيت (^١٣) عليها، قالت: فقال رسول الله ﷺ-وتبسم-: \"إنها ابنة أبي بكر\" (^١٤).\n_________\n(^١) يعقوب بن إبراهيم بن سعد هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (ح)، وعليها في نسخة (ح) إشارة (لا- إلى).\n(^٣) في نسخة (ل): قالت.\n(^٤) في نسخة (ل): ورجعت.\n(^٥) كلمة (لها) ساقطة من نسخة (ل).\n(^٦) أي: تعاليني، مفاعلة من السمو، أي: تنازعني في الحظوة عنده، وتطاولني، وتفاخرني. المجموع المغيث (٢/ ١٣٢).\n(^٧) سورة -بسين مهملة مفتوحة، ثم واو ساكنة، ثم راء، ثم تاء-: ثورة، وعجلة غضب.\nانظر: النهاية (٢/ ٤٢٠)، وشرح النووي (١٥/ ٢٠٢).\n(^٨) الحدة: كالنشاط، والسرعة في الأمور، والمضاء فيها. النهاية (١/ ٣٥٢، ٣٥٣).\n(^٩) الفيئة -بفتح الفاء، وبالهمز- هي: الرجوع. انظر: المجموع المغيث (٢/ ٦٤٩، ٦٥٠)، والنهاية (٣/ ٤٨٢، ٤٨٣)، وشرح النووي (١٥/ ٢٠٢).\n(^١٠) وقعتَ بفلان: إذا لمته وعنفته، ووقعت في فلان: إذا عبته وذممته.\nانظر النهاية (٥/ ٢١٥).\n(^١١) في الأصل ونسخة (هـ): (رفعت)، وفي نسخة (هـ) علامة إهمال فوق حرف الراء.\nوالذي أثبته من نسخة (ل) وصحيح مسلم.\n(^١٢) لم أنشبها: لم أمهلها. ولم ينشب أفعل كذا: أي: لم يلبث. وحقيقته: لم يتعلق بشيء غيره، ولا استغل بسواه.\nانظر: النهاية (٥/ ٥٢)، وشرح النووي (١٥/ ٢٠٢).\n(^١٣) أنحيت -بالنون، والمهملة- أي: قصدتها، واعتمدتها بالمعارضة.\nوذكر ابن الأثير أن المشهور (أثخنت) بالمثلثة، والخاء المعجمة، والنون -وهذا اللفظ هو رواية ثانية عند مسلم. ومعناه- كما قال ابن الأثير-: بالغت في جوابها وأفحمتها.\nانظر النهاية (٥/ ٣٠) و(١/ ٢٠٨).\n(^١٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩١، ١٨٩٢/ حديث رقم ٨٣).","vol":"18","page":603},{"text":"١٠٧٦٤ - حدثنا أبو إسماعيل الترمذي، حدثنا خطاب بن سنان [¬*] أبو عمر الحراني (^١) -كتبت عنه بأنطاكية (^٢) - حدثنا إبراهيم بن سعد (^٣)، عن صالح، قال: قال ابن شهاب: أخبرني محمد بن عبد الرحمن بن الحارث ابن هشام، أن عائشة زوج النبي ﷺ قالت: أرسل أزواج النبي ﷺ فذكر مثله سواء، إلا أنه لم يذكر: (على الحال التي دخلت عليه فاطمة وهو بها) (^٤)، فقط (^٥) (^٦).\n_________\n(^١) ذكر ابن حبان في ثقاته (٨/ ٢٣٢): خطاب بن سيار الحراني، يروي عن بقية ابن الوليد، روى عنه أبو شعيب صالح بن زياد السوسي، من ساكني الجزيرة. اهـ. فلعله هو، لكن حصل في اسم أبيه تصحيف. والله أعلم.\n(^٢) أنطاكية -بالفتح، ثم السكون، والياء مخففة-: مدينة من الثغور الشامية، بينها وبين حلب يوم وليلة، وبينها وبين البحر نحو فرسخين. انظر: معجم ما استعجم (١/ ٢٠٠)، ومعحم البلدان (١/ ٣١٦ - ٣٢٠).\n(^٣) إبراهيم بن سعد هو موضع الالتقاء.\n(^٤) العبارة في نسخة (ل) هكذا: (على الحال الذي دخلت فاطمة عليها وهو بها).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٣).\n(^٦) في نسخة (ل) زيادة: (روى ابن قهزاد، عن عبدان، عن ابن المبارك، عن يونس، عن الزهري، بإسناده مثله).\nورواية ابن قهزاد هذه في صحيح مسلم برقم (٨٣ / الطريق الثاني) - قال: (حدثنا محمد بن عبد الله بن قهزاد). وساق إسناده، وأحال بلفظه على رواية أبي صالح عن الزهري، إلا أنه نبه على أن في رواية يونس: (فلما وقعت بها لم أنشبها أن أثخنتها غلبة). =\n⦗٦٠٧⦘ = وعبدان هو عبد الله بن عثمان، كما في صحيح مسلم، تقدمت ترجمته.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا بالمطبوع، والنسخة الخطية كوبريللو (٩/ ق ١٩٤/ أ)، وإتحاف المهرة (٢٢٧٣٣) ونسخة السخاوي منه (٦/ ق ١٤٧/ ب)، وصوابها: سيار، كما في نسخة كوبريللو (٥/ ق ١٦١/ ب).","vol":"18","page":606},{"text":"١٠٧٦٥ - حدثنا أبو إسماعيل، حدثنا أحمد بن صالح، حدثنا عنبسة، حدثنا يونس (^١)، عن ابن شهاب، بإسناده، بطوله المعنى (^٢) (^٣).\n_________\n(^١) يونس -ابن يزيد- هو موضع الالتقاء.\n(^٢) هكذا في الأصل ونسختي (ل)، (هـ)، وفي صحيح مسلم: (مثله في المعنى).\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٣)، وهذا الطريق عند مسلم برقم (٨٣ / الطريق الثاني).","vol":"18","page":607},{"text":"١٠٧٦٦ - حدثنا محمد بن عزيز الأيلي، قال: حدثني سلامة ابن روح، عن عقيل، عن الزهري (^١)، قال: حدثني محمد بن عبد الرحمن ابن الحارث بن هشام، أن عائشة زوج النبي-ﷺ قالت: أرسل أزواج النبي ﷺ فاطمة بنت رسول الله ﷺ، إلى رسول الله ﷺ، فاستأذنت عليه. ثم ذكر مثله بطوله: لم (^٢) أنشبها أن نحيتها (^٣) عليه (^٤)، قالت: ورسول الله ﷺ\n⦗٦٠٨⦘ يتبسم، فقال: \"دعيها ابنة أبي قحافة\" (^٥) (^٦).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) حرف (لم) ساقط من نسخنة ل، وضبب مكانه.\n(^٣) هكذا في الأصل ونسختي (ل)، (هـ)، لكن ضبب فوق كلمة (نحيتها) في نسخة (ل)، وفي صحيح مسلم عن الزهري روايتان: إحداهما بلفظ: (أنحيت عليها) كما تقدم برقم (١٠٧٦٣)، والأخرى بلفظ: (أثخنتها عليها).\nولفظ (نحيتها) صحيح لغة، قال ابن الأثير: يقال: نحا وأنحى، وانتحى. النهاية (٥/ ٣٠)، وانظر لسان العرب (٦/ ٤٣٧١، ٤٣٧٢ / مادة نحا).\n(^٤) هكذا (عليه) منقوطة باثنتين في نسختي (ل) - (هـ) وفي صحيح مسلم (غلبة) قال =\n⦗٦٠٨⦘ = النووي: عليه بالعين المهملة، وبالياء، وفي بعض النسخ بالغين المعجمة. شرح النووي (١٥/ ٢٠٢).\n(^٥) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٣).\n(^٦) كذا الحديث تنتهي الورقة رقم (١٩٤) من مصوره نسخة (ل)، التي عندي، والورقة التي بعدها تبدأ بزيادة، ليست في الأصل ولا في نسخة (ح)، ثم يأتي بعدها الحديث رقم (١٠٧٦٣)، والزيادة هي:\n(ورواه ابن أبي أويس، حدثني سليمان بن بلال، عن هشام بن عروة، أخبرني أبي، عن عائشة أن رسول الله ﷺ كان يسأل -في مرضه الذي مات فيه-: \"أين أنا غدًا؟ أين أنا غدًا؟ \"، يريد يوم عائشة، فأذن له أزواجه يكون حيث شاء، فكان في بيت عائشة حتى مات عندها. قالت عائشة: فمات في اليوم الذي كان يدور على فيه في بيته، فقبضه الله وإن رأسه لبين نحري وسحري، وخالط ريقه ريقي، قالت: دخل عبد الرحمن بن أبي بكر، ومعه سواك يستن به، فنظر إليه رسول الله ﷺ، فقلت له: اعطني هذا السواك يا عبد الرحمن، فأعطانيه، فقصمته ثم مضغته، فأعطيته رسول الله ﷺ، فاستن به وهو مستند إلى صدري.\nرواه أبو علي الزعفراني، حدثنا عفان، حدثنا همام، حدثنا هشام بن عروة، عن أبيه، عن عائشة قالت: قبض رسول الله ﷺ ورأسه بين سحري ونحري، فلما خرجت نفسه لم أجد ريحا -قط- أطيب منه). انتهت الزيادة.\nفأما رواية ابن أبي أويس -وهو إسماعيل- فقد رواها البخاري عنه في صحيحه -كتاب المغازي، باب مرض النبي ﷺ ووفاته (٨/ ١٤٤/ حديث رقم ٤٤٥٠) - بسندها ومتنها. وذكر الحافظ ابن حجر أنه لم ير رواية إسماعيل بن أبي أويس، في =\n⦗٦٠٩⦘ = شيء من الروايات، من غير طريق البخاري، عنه بهذا الإسناد، وقال -أيضًا-: وكأن إسماعيل تفرد به -أيضًا- فإنني لم أره من رواية غيره، عن سليمان بن بلال.\nاهـ. وأطراف حديث عائشة هذا، عند البخاري في: (٨٩٠، ١٣٨٩، ٣١٠٠، ٣٧٧٤، ٤٤٣٨، ٤٤٤٦، ٤٤٤٩، ٤٤٥١، ٥٢١٧، ٦٥١٠).\nوأخرج مسلم من هذا الحديث أوله إلى قولها: (وسحري)، عن أبي بكر بن أبي شيبة، قال: وجدت في كتابي عن أبي أسامة، عن هشام بن عروة، به. صحيح مسلم -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٣/ حديث رقم ٨٤).\nوأما رواية أبي علي الزعفراني، فلم أقف على من وصلها، عنه، لكن الإمام أحمد روى الحديث عن عفان، به. المسند (٦/ ١٢١، ١٢٢).\nقال ابن كثير: وهذا إسناد صحيح على شرط الصحيحين، ولم يخرجه أحد من أصحاب الكتب الستة. البداية (٥/ ٢١١).","vol":"18","page":607},{"text":"١٠٧٦٧ - حدثنا الصغاني، والحسن بن علي بن عفان، قالا: حدثنا محاضر بن المورع، قال: حدثنا هشام بن عروة (^١)، عن عباد ابن عبد الله بن الزبير، عن عائشة أنها سمعت رسول الله ﷺ يقول [قبل أن يموت] (^٢) وهو مستسند (^٣) إلى صدرها، وأصغت إليه،\n⦗٦١٠⦘ يقول: \"اللهم اغفر لي، وارحمني، وألحقني بالرفيق\" (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) هكذا في الأصل ونسختي (ل)، (ح)، وفي الصحيحين: (مسند)، وفي الموضع الآخر في البخاري: (مستند).\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة رضي الله تعالى عنها- (٤/ ١٨٩٣/ حديث رقم ٨٤).\nوأخرجه البخاري في صحيحه -كتاب المغازي، باب مرض النبي ﷺ ووفاته- (٨/ ١٣٨/ حديث رقم ٤٤٤٠)، وطرفه في (٥٦٧٤).","vol":"18","page":609},{"text":"١٠٧٦٨ - حدثنا يونس، أخبرنا ابن وهب، أن مالكًا (^١) أخبره، عن هشام بن عروة، عن عباد بن عبد الله بن الزبير، عن عائشة أنها سمعت النبي ﷺ يقول بمثله (^٢) (^٣).\n_________\n(^١) مالك هو موضع الالتقاء.\n(^٢) في نسخة (ل): مثله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٧).","vol":"18","page":610},{"text":"١٠٧٦٩ - حدثنا محمد بن عبد الحكم، أخبرنا أنس بن عياض، عن هشام بن عروة (^١)، عن بن عبد الله بن الزبير، أن عائشة أخبرته أنها سمعت رسول الله ﷺ، وأصغت إليه قبل أن يموت، وهو مسند (^٢) إلى صدرها، يقول: \"اللهم اغفر لي، وارحمني، وألحقني بالرفيق\" (^٣) (^٤).\n_________\n(^١) هشام بن عروة هو موضع الالتقاء.\n(^٢) في نسخة (ل): مستسند.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٧).\n(^٤) بهذا الحديث ينتهي السفر الثامن من نسخة (ل)، ويتلوه التاسع، وأوله الحديث الآتي =\n⦗٦١١⦘ = برقم (١٠٧٧١)، لكن وقع خطأ في ترتيب الأوراق الثمان الأول، في هذين الجزئين، فوقعت الأوراق التابعة للسفر الثامن، في أول التاسع، والعكس كذلك، في المصورة التي عندي.","vol":"18","page":610},{"text":"١٠٧٧٠ - حدثنا إبراهيم الحربي، حدثنا مسدد، حدثنا إسماعيل (^١)، عن أيوب، عن ابن أبي مليكة (^٢)، عن عائشة (^٣) قالت: مات رسول الله ﷺ في بيتي، بين سَحْري (^٤) ونَحْري (^٥) (^٦).\n_________\n(^١) هو ابن علية.\n(^٢) هو عبد الله بن عبيد الله بن أبي مليكة.\n(^٣) عائشة ﵂ هي موضع الالتقاء.\n(^٤) السحر -بفتح المهملة، وسكون الحاء المهملة- هو الصدر، وهو في الأصل: الرئة.\nالفتح (٨/ ١٣٩)، وانظر: غريب أبي عبيد (٤/ ٣٢٢)، والمجموع المغيث (٢/ ٦٥)، والنهاية (١/ ٣٤٦).\n(^٥) النحر -بفتح النون، وسكون المهملة-: موضع النحر. كذا في الفتح.\nوقال الحربي: النحر هو موضع القلادة. غريب الحديث للحربي (٢/ ٤٤٤)، والفتح (٨/ ١٣٩).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٦).","vol":"18","page":611},{"text":"١٠٧٧١ - حدثنا الحسن بن عفان -أيضًا (^١) -، قال: حدثنا أبو أسامة (^٢)، حدثنا هشام بن عروة، عن عباد بن عبد الله بن الزبير، عن\n⦗٦١٢⦘ عائشة، قالت سمعت رسول الله ﷺ وهو مسند إلى صدري يقول: \"اللهم اغفر لي، وارحمني، وألحقني بالرفيق\" (^٣).\n_________\n(^١) كلمة (أيضًا) ساقطة من نسخة (ل).\n(^٢) أبو أسامة هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٣)، وهذا الطريق عند مسلم برقم (٨٥ / الطريق الثاني).\nفوائد الاستخراج: ذكر من رواية أبي أسامة، وساق مسلم إسنادها، وأحال بها على رواية مالك بن أنس، عن هشام.","vol":"18","page":611},{"text":"١٠٧٧٢ - حدثنا علي بن محمد بن أبي الشوارب، حدثنا عبد الله ابن عبد الوهاب، حدثنا حماد بن زيد، عن أيوب، عن عبد الله ابن أبي مليكة، عن عائشة (^١) قالت: مات رسول الله ﷺ في بيتي، ويومي، وبين سحري ونحري، ودخل عبد الرحمن بن أبي بكر ومعه جريدة رطبة وذكر الحديث (^٢).\n_________\n(^١) عائشة ﵂ هي موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٦٦).","vol":"18","page":612},{"text":"١٠٧٧٣ - حدثنا يونس، حدثنا أبو داوود، حدثنا شعبة (^١)، عن سعد بن إبراهيم، عن عروة، عن عائشة، أن رسول الله ﷺ لما مرض مرضه الذي توفي (^٢) فيه، أصابته بحة، فجعلت أسمعه يقول: \"في\n⦗٦١٣⦘ الرفيق الأعلى مع الذين أنعمت عليهم من النبيين والصديقين (^٣) الآية كلها، فعلمت أنه مخير (^٤).\n_________\n(^١) شعبة هو موضع الالتقاء.\n(^٢) في نسخة (ل): قبض.\n(^٣) سورة النساء، آية (٦٩).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٤٢٣).\nتنبيه: هذا الحديث في نسخة (ل)، وقع قبل الحديث (١٠٧٧٢).","vol":"18","page":612},{"text":"١٠٧٧٤ - حدثنا الدقيقي، قال: حدثنا يزيد بن هارون (^١)، قال: أخبرنا إبراهيم بن سعد، عن صالح بن كيسان، عن الزهري، عن عروة، عن عائشة، قالت: دخل علي رسول الله ﷺ في اليوم الذي بُدئ فيه، فقلت: وارأساه، فقال: وددت أن ذلك وأنا حي؛ فأصلي عليك وأدفنك، قالت: فقلت -غَيْري-: كأني بك (^٢) في ذلك اليوم معرسا (^٣) ببعض نسائك، فقال: \"بل أنا وارأساه، ادعي أباك وأخاك؛ فأعهد إليهما؛ فإني أخاف أن يتمنى متمن (^٤)، ويقول قائل: أنا،\n⦗٦١٤⦘ ولا، [و] (^٥) يأبى الله والمؤمنون إلا أبا بكر\" (^٦).\n_________\n(^١) يزيد بن هارون هو موضع الالتقاء.\n(^٢) كلمة (بك) ساقطة في نسخة (ل)، وضبب لها.\n(^٣) معرسا -بفتح العين المهملة، وتشديد الراء المكسورة، وبسكون العين المهملة وتخفيف الراء- يقال: أعرس، وعرس: إذا بنى على زوجته، ثم استعمل في كل جماع، والأول أشهر؛ لأن التعريس: النزول بليل. الفتح (١٠/ ١٢٥)، وانظر المجموع المغيث (٢/ ٤٢١)، والنهاية (٣/ ٢٠٦).\n(^٤) في الأصل ونسخة (هـ): (متمني)، والتصويب من نسخة (ل)، وصحيح مسلم.\n(^٥) من نسخة (ل).\n(^٦) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٢)، وهذا تكرار له سندًا ومتنًا.","vol":"18","page":613},{"text":"١٠٧٧٥ - حدثني أحمد بن إبراهيم أبو علي القُهُسْتَاني [وغيره] (^١)، قال (^٢): حدثنا يحيى بن يحيى (^٣)، قال: حدثنا سليمان بن بلال، عن يحيى ابن سعيد، قال: سمعت القاسم بن محمد، يقول: قالت عائشة (^٤): وارأساه؛ فقال رسول الله ﷺ: \"ذاك (^٥) لو كان وأنا حي؛ فكنت أستغفر لك، و(^٦)\n⦗٦١٥⦘ أدعو لك، فقالت: واثكل (^٧) أُميِّاه (^٨)، والله إني لأحسبك تحب موتي، ولو كان ذلك، لظللت آخر يومك معرسًا ببعض أزواجك، فقال رسول الله ﷺ: \"بل أنا وارأساه، أردت أن أرسل إلى أبي بكر وابنه، فأعهد؛ أن (^٩) يقول القائلون، أو يتمنى المتمنَون\" (^١٠)، ثم قال: يأبى الله، ويدفع المؤمنون أو يدفع الله، ويأبى المؤمنون\" (^١١) (^١٢).\n_________\n(^١) من نسخة (ل).\n(^٢) في نسخة (ل): قالا.\n(^٣) ابن بكر بن عبد الرحمن، التميمي، أبو زكريا، النيسابوري، ت (٢٢٦) هـ على الصحيح.\nوثقه الأئمة وأثنوا عليه، منهم: إسحاق بن راهويه، وأحمد، وأبو زرعة، والنسائي، وابن حبان، وابن حجر.\nانظر: الجرح والتعديل (٩/ ١٩٧/ ترجمة ٨٢٣)، والثقات (٩/ ٢٦١، ٢٦٢)، وتهذيب الكمال (٣٢/ ٣١ - ٣٧ / ترجمة ٦٩٤٣)، وتقريب التهذيب (١٠٦٩/ ترجمة ٧٧١٨).\n(^٤) عائشة ﵂ هي موضع الالتقاء.\n(^٥) في نسخة (ل): ذلك.\n(^٦) في نسخة (ل): أو.\n(^٧) الثكل -بضم الثاء، وسكون الكاف، ويفتحان أيضًا-: فقد الولد، أو من يعز على الفاقد.\nانظر: المجموع المغيث (١/ ٢٦٩)، والنهاية (١/ ٢١٧)، ولسان العرب (١/ ٤٩٥)، وفتح الباري (١٠/ ١٢٥).\n(^٨) في نسخة (ل): أماه.\n(^٩) حرف (أن) ساقط من نسخة (ل).\n(^١٠) هكذا في الأصل ونسخة (هـ) وفي نسخة (ل): المتمنون.\n(^١١) تقدم تخريجه، انظر الحديث رقم (١٠٤٩٢).\n(^١٢) في نسخة (ل) زيادة: (روى عقيل، عن ابن شهاب، أخبرني سعيد بن المسيب، وعروة بن الزبير، في رجال في أهل العلم، أن عائشة قالت: كان رسول الله ﷺ يقول .. وهو صحيح-: \"إنه لم يقبض نبي قط، حتى يرى مقعده من الجنة، ثم يخير\". انتهت الزيادة.\nوهذه الزيادة هي جزء من الحديث المتقدم برقم (١٠٤٢٤).","vol":"18","page":614},{"text":"١٠٧٧٦ - حدثنا عباس الدوري، وأبو داوود الحراني، وأبو أمية\n⦗٦١٦⦘ الطرسوسي، قالوا: حدثنا أبو نعيم (^١)، حدثنا عبد الواحد بن أيمن، قال: حدثني ابن أبي مليكة، عن القاسم بن محمد، عن عائشة، قالت: كان رسول الله ﷺ إذا خرج، أقرع بين نسائه، فصارت (^٢) القرعة على عائشة وحفصة، فخرجتا معه جميعًا، وكان رسول الله ﷺ إذا كان بالليل، سار مع عائشة يتحدث معها؟ فقالت حفصة لعائشة: ألا تركبين الليلة بعيري، وأركب بعيرك، فتنظرين وأنظر؟ قالت: بلى، فركبت عائشة على بعير حفصة، وركبت حفصة على بعير عائشة، فجاء رسول الله ﷺ-إلى جمل عائشة، وعليه حفصة، فسلم ثم سار معها حتى نزلوا، ففقدته عائشة، فغارت، فلما نزلوا جعلت تجعل رجلها بين الإذخر (^٣)، وتقول: يا رب سلط علي حية أو عقربًا تلدغني، فإن (^٤) رسولك لا أستطيع أن أقول له شيئًا (^٥).\n_________\n(^١) أبو نعيم -الفضل بن دكين- هو موضع الالتقاء.\n(^٢) في الصحيحين: (فطارت).\nقال ابن حجر: أي: حصلت، وطير كل إنسان نصيبه. الفتح (٩/ ٣١١).\n(^٣) في نسخة (ل): (الأرض)، ولعله سبق قلم من الناسخ.\n(^٤) كلمة (فإن) ساقطة من نسخة (ل).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٤، ١٨٩٥ /حديث رقم ٨٨). =\n⦗٦١٧⦘ = وأخرجه البخاري في صحيحه -كتاب النكاح، باب القرعة بين النساء إذا أراد السفر- (٩/ ٣١٠/ حديث رقم ٥٢١١).","vol":"18","page":615},{"text":"١٠٧٧٧ - حدثنا الحسن بن علي بن عفان، حدثنا حسين الجعفي، حدثنا زائدة، عن عبد الله بن عبد الرحمن الأنصاري (^١)، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"فضل عائشة على النساء كفضل الثريد على سائر الطعام\" (^٢).\n_________\n(^١) عبد الله بن عبد الرحمن الأنصاري هو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٥/ حديث رقم ٨٩).\nوأخرجه البخاري في صحيحه -كتاب فضائل الصحابة، باب فضل عائشة، ﵂ (٧/ ١٠٦/ حديث رقم ٣٧٧٠)، وطرفاه في (٥٤١٩، ٥٤٢٨).","vol":"18","page":617},{"text":"١٠٧٧٨ - حدثنا علي بن المبارك الصنعاني (^١) بصنعاء، حدثنا ابن\n⦗٦١٨⦘ أبي أويس، ح.\nوحدثنا أبو المثنى، وأبو قلابة، قالا: حدثنا القعنبي (^٢)، [قالا] (^٣) حدثنا سليمان بن بلال، عن عبد الله بن عبد الرحمن، عن أنس بن مالك، قال: سمعت رسول الله ﷺ يقول: \"فضل عائشة على النساء، كفضل الثريد على سائر الطعام\" (^٤).\n_________\n(^١) هو: علي بن محمد بن عبد الله بن المبارك.\nهكذا سماه المزي في الرواة عن (زيد بن المبارك)، وكذلك سماه الخليلي وكناه: أبا الحسن، فيما نقله الذهبي عنه، ولم أجده في الإرشاد.\nوذكر المزي أنه ابن اخت (زيد بن المبارك).\nوذكره ياقوت الحموي باسم: علي بن عبد الله بن المبارك. فلعله نسب إلى جده.\nانظر: معجم البلدان (٣/ ٤٨٧)، وتهذيب الكمال (١٠/ ١٠٥/ ترجمة ٢١٢٦)، وتأريخ الإسلام (حوادث ٢٨١ - ٢٩٠ هـ / ص ٢٣٠ / ترجمة ٣٧١).\n(^٢) القعنبي هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٧٧).","vol":"18","page":617},{"text":"١٠٧٧٩ - حدثنا أبو الأحوص القاضي، قال: حدثنا محمد ابن كثير، عن الأوزاعي، عن عبد الله بن عبد الرحمن (^١)، عن أنس بن مالك، مثله (^٢) (^٣).\n_________\n(^١) عبد الله بن عبد الرحمن هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٧٧).\n(^٣) في نسخة (هـ) ذكر المتن -مثل متن الحديث السابق- ووضع عليه إشارة (لا- إلى).","vol":"18","page":618},{"text":"١٠٧٨٠ - حدثني أبو علي القُهُسْتَاني، حدثنا يحيى بن يحيى (^١)، حدثنا إسماعيل بن عياش، عن يحيى بن سعيد، وعبد الله بن عبد الرحمن (^٢)، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"فضل عائشة [على\n⦗٦١٩⦘ النساء] (^٣) \". بمثله (^٤).\n_________\n(^١) ابن بكر بن عبد الرحمن التميمي، أبو زكريا النيسابوري.\n(^٢) عبد الله بن عبد الرحمن هو موضع الالتقاء.\n(^٣) من نسخة (ل).\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٧٧).","vol":"18","page":618},{"text":"١٠٧٨١ - حدثنا أبو أمية، حدثنا أبو اليمان (^١)، أخبرنا شعيب، عن الزهري، قال: حدثني أبو سلمة بن عبد الرحمن، أن عائشة قالت: قال رسول الله ﷺ يومًا: \"يا عائشة نزل جبريل [﵇] (^٢) وهو يقرأ عليك السلام\"؛ فقلت: وعليه السلام ورحمة الله وبركاته، قالت: وهو يرى ما لا أرى! (^٣).\n_________\n(^١) أبو اليمان هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب في فضل عائشة، رضي الله تعالى عنها- (٤/ ١٨٩٦/ حديث رقم ٩١).\nوأخرجه البخاري في صحيحه -كتاب الأدب، باب من دعا صاحبه فنقص من اسمه حرفًا- (١٠/ ٥٨١ / حيث رقم ٦٢٠١)، وأطرافه في (٢٢١٧، ٣٧٦٨، ٦٢٤٩، ٦٢٥٣).","vol":"18","page":619},{"text":"١٠٧٨٢ - حدثنا أبو الحسن الميموني، حدثنا أحمد بن شبيب ابن سعيد، حدثنا أبي، حدثنا يونس، عن ابن شهاب (^١)، قال: حدثني أبو سلمة، أن عائشة قالت: قال رسول الله ﷺ: \" [ياعائشة] (^٢) هذا\n⦗٦٢٠⦘ جبريل، وهو يقرأ عليك السلام\"، قلت (^٣): وعليه السلام ورحمة الله وبركاته، يرى ما لا أرى! تريد بذلك النبي ﷺ (^٤).\n_________\n(^١) ابن شهاب هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (ح).\n(^٣) في نسخة (ل): فقلت.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١).","vol":"18","page":619},{"text":"١٠٧٨٣ - حدثنا أحمد بن سهل بن أيوب الأهوازي، حدثنا علي ابن بحر، حدثنا هشام بن يوسف، عن معمر، عن الزهري (^١)، عن أبي سلمة، عن عائشة، قالت: قال رسول الله ﷺ: \" [يا عائشة] (^٢) هذا جبريل يقرأ عليك السلام\"، قلت (^٣): وعليك وعليه السلام ورحمة الله، يرى ما لا أرى! (^٤).\n_________\n(^١) الزهري هو موضع الالتقاء.\n(^٢) من نسخة (ل).\n(^٣) في نسخة (ل): قالت.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١).","vol":"18","page":620},{"text":"١٠٧٨٤ - حدثنا أبو الحسن بن البناء، حدثنا أحمد بن عبد الله ابن عروة، حدثنا عبد الملك بن الصباح، عن معمر، بإسناده، بمثله (^١): وبركاته، ترى ما لا نرى يا رسول الله! (^٢).\n_________\n(^١) في نسخة (ل): مثله.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١).","vol":"18","page":620},{"text":"١٠٧٨٥ - حدثنا الصغاني، أخبرنا يزيد بن هارون، أخبرنا زكريا (^١). قال الصغاني: وحدثنا يعلى (^٢)، حدثنا زكريا، عن الشعبي، عن أبي سلمة، عن عائشة، قالت: قال رسول الله ﷺ: \"إن جبريل يقرأ عليك السلام\"، قالت: فقلت: وعليه السلام ورحمة الله (^٣).\n_________\n(^١) زكريا بن أبي زائدة -هو موضع الالتقاء، في هذا الطريق.\n(^٢) يعلى -ابن عبيد- هو موضع الالتقاء.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١)، وهذا الطريق عند مسلم برقم (٩٠).","vol":"18","page":621},{"text":"١٠٧٨٦ - حدثنا عباس الدوري، حدثنا يعلى [ح] (^١).\nوحدثنا أبو أمية، حدثنا يعلى (^٢)، وأبو نعيم (^٣)، قالا: حدثنا زكريا ابن أبي زائدة، عن عامر، عن أبي سلمة، أن عائشة حدثته أن النبي ﷺ قال لها: \"إن جبريل يقرأ عليك السلام\"؛ فقلت: وعليه السلام ورحمة الله (^٤).\n_________\n(^١) من نسخة (ل).\n(^٢) يعلى -ابن عبيد- هو موضع الالتقاء، في الطريقين.\n(^٣) أبو نعيم -الفضل بن دكين الملائي- هو موضع الالتقاء أيضًا.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١)، وطريق (يعلى بن عبيد) عند مسلم برقم (٩٠)، وطريق (أبي نعيم) برقم (٩٠ / الطريق الثاني).","vol":"18","page":621},{"text":"١٠٧٨٧ - حدثنا يوسف بن مسلم، وأبو العباس الغزي، قالا: حدثنا أبو نعيم (^١)، حدثنا زكريا بن أبي زائدة، قال: سمعت عامرًا يقول:\n⦗٦٢٢⦘ حدثني أبو سلمة، أن عائشة حدثته، أن النبي ﷺ قال لها مثله (^٢): وبركاته (^٣).\n_________\n(^١) أبو نعيم -الفضل بن دكين- هو موضع الالتقاء.\n(^٢) في نسخة (ل): بمثله.\n(^٣) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١)، وهذا الطريق عند مسلم برقم (٩٠ / الطريق الثاني).","vol":"18","page":621},{"text":"١٠٧٨٨ - حدثنا الحسين بن الحكم الحبري، حدثنا أبو نعيم (^١)، بمثله: وبركاته (^٢).\n_________\n(^١) أبو نعيم هو موضع الالتقاء.\n(^٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٨١)، وهذا الطريق عند مسلم برقم (٩٠ / الطريق الثاني).","vol":"18","page":622},{"text":"١٠٧٨٩ - أملى عليّ أبو محمد علي بن عثمان النفيلي، حدثنا أبو جعفر النفيلي، وأبو مسهر (^١)، والحسن بن أعين، قالوا: حدثنا عيسى ابن يونس (^٢)، حدثنا هشام بن عروة، عن عبد الله بن عروة، عن عروة، عن عائشة، قالت: جلس إحدى عشرة امرأة، فتعاهدن وتعاقدن ألا يكتمن من أخبار أزواجهن شيئًا:\nقالت الأولى: زوجي لحم جمل غث (^٣)، على رأس جبل، لا سهل\n⦗٦٢٣⦘ فيرتقى، ولا سمين (^٤) فينتقل.\nقالت الثانية: زوجي لا أبث خبره؛ إني أخاف أن لا أذره، إن أذكره أذكر عُجَره وبُجَره (^٥).\n⦗٦٢٤⦘ قالت الثالثة: زوجي العشنق (^٦)، إن أنطق أُطلَّق، وإن أسكت أُعلق. قالت الرابعة: زوجي كليل تهامة (^٧)، لا حر ولا قر، ولا مخافة ولا سآمة (^٨).\nقالت الخامسة: زوجي إن أكل لف (^٩)، وإن شرب اشتف (^١٠)، وإن\n⦗٦٢٥⦘ اضطجع التف (^١١)، ولا يولج الكف، ليعلم البث (^١٢).\nقالت السادسة: زوجي إن دخل فهد (^١٣)، وإن خرج أسد (^١٤)، ولا يسأل عما عهد (^١٥).\nقالت السابعة: زوجي عياياء (^١٦)\n⦗٦٢٦⦘ طباقا (^١٧)، كل داء له دَاء (^١٨)، شجك أو فلك (^١٩)، أو جمع كلا لك.\nقالت الثامنة: زوجي المس مس أرنب، والريح ريح زرنب (^٢٠).\nقالت التاسعة: زوجي رفيع العِماد (^٢١)، طويل النِّجَاد (^٢٢)\n⦗٦٢٧⦘ عظيم الرماد، قريب البيت من الناد (^٢٣).\nقالت العاشرة: زوجي مالك، وما مالك؟! مالك خير من ذلك، له إبل قليلات المسارح (^٢٤)، كثيرات المبارك (^٢٥)، إذا سمعن صوت المِزْهَر (^٢٦) أيقن أنهن هوالك (^٢٧).\n⦗٦٢٨⦘ قالت الحادية عشرة: زوجي أبو زرع، وما أبو زرع؟! أَنَاسَ (^٢٨) من حُلِيٍ أُذُنَيَّ، وملأ من شَحمٍ عَضُدَيَّ، وبجحني (^٢٩) فبجحت (^٣٠) إليّ نفسي، وجدني في أهل غُنيْمَة بِشِقٍ (^٣١)، فجعلني في أهل صَهِيل (^٣٢) وأطيط (^٣٣)، ودائس (^٣٤)\n⦗٦٢٩⦘ ومُنَقّ (^٣٥)، وعنده أقول فلا أقبّح، وأرقد فأتصبح (^٣٦)، وأشرب فَأَتَقَمَّحْ (^٣٧) أم أبي زرع، وما أم أبي زرع؟! عكومها (^٣٨) رداح (^٣٩)، وبيتها فَساح (^٤٠).\n⦗٦٣٠⦘ ابن أبي زرع، وما ابن أبي زرع؟! مضجعه كَمَسَلِّ (^٤١) شَطْبَةٍ (^٤٢)، وتشبعه ذرَاعُ الجَفْرة (^٤٣).\nابنة أبي زرع، وما ابنة أبي زرع؟! طوع أبيها وطوع أمها، وملء كسائها (^٤٤)، وغيظ جارتها (^٤٥).\nجارية أبي زرع، وما جارية أبي زرع؟! لا تبث (^٤٦) حديثنا تبثيثا، ولا\n⦗٦٣١⦘ تُنَقِّثُ (^٤٧) مِيْرَتَنَا (^٤٨) تَنْقِيْثًا، ولا تملأ بيتنا تعشيشا (^٤٩).\n⦗٦٣٢⦘ قالت: خرج أبو زرع، والأَوْطَابُ (^٥٠) تُمْخَضُ (^٥١)، فلقي امرأة معها ولدان كالفهدين، يلعبان من تحت خصرها برمانتين (^٥٢)؛ فطلقني ونكحها، فنكحت بعده رجلًا سريا (^٥٣) ركب شريًا (^٥٤)، وأخذ خطيا (^٥٥)\n⦗٦٣٣⦘ وأراح علي نعَما (^٥٦) ثريّا (^٥٧)، وقال لي: كلي أم زرع، وميري أهلك، وأعطاني من كل رائحة (^٥٨) زوجًا (^٥٩)، فلو جمعت كل شيء أعطانيه، ما بلغت أصغر آنية أبي زرع (^٦٠).\nقالت عائشة: فقال لي رسول الله ﷺ: \"يا عائشة، كنت لك كأبي زرع لأم زرع\" (^٦١).\n⦗٦٣٤⦘ اللفظ لأبي جعفر النفيلي، وقال: ولا تنقل ميرتنا تنقيثا (^٦٢).\n_________\n(^١) هو عبد الأعلى بن مسهر، الغساني، الدمشقي، ت (٢١٨) هـ.\n(^٢) عيسى بن يونس هو موضع الالتقاء.\n(^٣) بفتح المعجمة، وتشديد المثلث، أي: مهزول. كذا قال أبو عبيد، وسائر أهل الغريب، =\n⦗٦٢٣⦘ = والشراح، كما قال النووي. انظر: غريب الحديث لأبي عبيد (٢/ ٢٨٩)، وشرح النووي (١٥/ ٢٠٩)، وفتح الباري (٩/ ٢٥٩). وفيه: يجوز جره، صفة للجمع، ورفعه، صفة للحم.\nتنبيه: هذا الحديث مليء بالكلمات الغريبة، وكلماته مبثوثة في كتب الغريب، وشرحه أبو عبيد (٢/ ٢٨٦ - ٣٠٩)، والزمخشرى في الفائق (٣/ ٤٨ - ٥٤)، والنووي في شرحه على صحيح مسلم (١٥/ ٢٠٨ - ٢١٧)، وابن حجر في الفتح (٩/ ٢٥٥ - ٢٧٨).\nوأُفردت فيه مؤلفات خاصة به، منها: (بغية الرائد لما تضمنه حديث أم زرع من الفوائد) للقاضي عياض، وهو أوسعها وأجمعها، كما قال الحافظ في الفتح (٩/ ٢٥٦).\nوقد أفردت كلماته الغريبة، وجمعت مادتها العلمية من المصادر في بطاقات كبيرة، فزادت على (٤٩) بطاقة، وكادت أن تكون كتابًا مستقلًا، فرأيت -بمشورة المشرف -أثابه الله- أن أختصرها جدًّا، وأحيل على مرجع أو مرجعين، للكلمة الواحدة، ومن أراد التوسع فليراجع المصادر الآنفة الذكر. والفتح (٩/ ٢٥٩).\n(^٤) سهل، سمين: بالفتح بلا تنوين فيهما، ويجوز فيهما الرفع على خبر مبتدأ مضمر، أي: لا هو سهل ولا سمين، ويجوز الجر على أنهما صفة جمل وجبل. الفتح (٩/ ٢٥٩).\n(^٥) العجر والبجر -بضم أولهما، وفتح جيمهما، الأول بعين مهملة، والثاني بموحدة- =\n⦗٦٢٤⦘ = جمع عجرة وبجرة، بضم فسكون.\nوالعجر: تعقد والعروق في الجسد، حتى تراها ناتئة، والبجر نحوها إلا أنها في البطن خاصة، ثم استعملا في الهموم والأحزان، وفي المعايب.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٩٠)، وفتح الباري (٩/ ٢٦٠).\n(^٦) بفتح العين المهملة، والشين المعجمة، والنون، وآخره قاف، هو: الطويل. انظر: غريب الحديث لأبي عبيد (٢/ ٢٩١)، والفتح (٩/ ٢٦٠).\n(^٧) تهامة تقع غرب الجزيرة العربية، من عدن جنوبا إلى عسفان -بلدة شمال جده- شمالًا، ويحدها غربًا البحر، وشرقًا جبال السراة. انظر: معجم ما استعجم (١/ ٥ - ١٦)، ومعجم البلدان (٢/ ٧٤، ٧٥).\n(^٨) قولها: (لا حر ولا قر، ولا مخافة ولا سآمة) هو بالفتح بغير تنوين؛ مبنية مع (لا) على الفتح، وجاء الرفع مع التنوين فيها. الفتح (٩/ ٢٦١).\n(^٩) اللف في الأكل: الإكثار منه، والتخليط من صنوفه، واستقصاؤه حتى لا يبقى منه شيء. بغية الرائد (ص ٨٠).\n(^١٠) الاشتفاف في الشرب: استقصاء ما في الإناء، مأخوذ من الشفافة -بالضم والتخفيف- وهي البقية تبقى في الإناء، فإذا شربها صاحبها قيل: اشتفها. انظر: بغية الرائد (ص ٨٠)، والفتح (٩/ ٢٦٣).\n(^١١) أي: إذا نام تلفف في ثوب، ونام ناحية عنها.\n(^١٢) البث: الحزن. ويطلق على الشكوى، وعلى المرض، وعلى الأمر الذي لا يصبر عليه. بغية الرائد (ص ٨١)، والفتح (٩/ ٢٦٣).\n(^١٣) فهد -بفتح الفاء، وكسر الهاء- مشتق من الفهد- تصفه بكثرة النوم والغفلة في منزله، على وجه المدح له. انظر: غريب الحديث لأبي عبيد (٢/ ٢٩٥) والفتح (٩٨/ ٢٦١).\n(^١٤) أسد -بفتح الهمزة، وكسر السين- مشتق من الأسد. تصفه بالشجاعة ومعناه: إذا صار بين الناس، أو خالط الحرب، كان الأسد. غريب الحديث لأبي عبيد (٢/ ٢٩٦)، وشرح النووي (٥/ ٢١٠).\n(^١٥) يعني أنه شديد الكرم، كثير التغاضي، لا يتفقد ما ذهب من ماله. الفتح (٩/ ٢٦٢).\n(^١٦) العيايا -بالعين المهملة- الذي تعييه مباضعة النساء. وقيل: الذي لا يتجه لشيء، ولا يتصرف في الأمور.\nوالذي في الصحيحين: (غياياء أو عياياء) بفتح المعجمة بعدها تحتانية خفيفة، ثم أخرى بعد الألف الأولى، والتى بعدها بمهملة، وهو شك من راوي الخبر: عيسى بن يونس.\nوفي معنى (غياياء) بالمعجمة أقوال: منها: أن الغياية كل ما أظل الإنسان فوق =\n⦗٦٢٦⦘ = رأسه، من سحاب وغيره، ونحو ذلك، فكأنه غطي عليه من جهله، وسترت عنه مصالحه.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٩٥، ٢٩٤)، وبغية الرائد (ص ٨٩)، والفتح (٩/ ٢٦٣).\n(^١٧) الطباقا: الذي تنطبق عليه أموره، فلا يهتدي لوجها. وقيل غير ذلك. انظر النهاية (٣/ ١١٤).\n(^١٨) كل داء له داء، أي: أن كل داء تفرق في الناس فهو فيه. ويحتمل أن يكون معناه: كل داء فيه في غاية التناهي.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٩٥)، والفتح (٩/ ٢٦٤).\n(^١٩) الشج في الرأس خاصة، وهو أي يضربه بشيء فيجرحه فيه ويشقه. والفل في سائر الجسد. انظر بغية الرائد (ص ٩١)، والنهاية (٢/ ٤٤٥).\n(^٢٠) زرنب -بوزن: أرنب، لكن أوله زاي- نبات طيب الريح، وقيل: شجر طيب الريح.\nوقيل: الزعفران. انظر: النهاية، (٢/ ٣٠١)، والفتح (٩/ ٢٦٤).\n(^٢١) العماد والعمود: الخشبة إلى يقوم عليها البيت. كَنَّت بارتفاعه عن شرفه، وارتفاع بيته.\nانظر: درة الضرع (ص ٤٨)، والنهاية (٣/ ٢٩٦).\n(^٢٢) النجاد -بكسر النون، وجيم خفيفة- حمائل السيف. كنَّت بذلك عن طول قامته.\nانظر: درة الضرع (ص ٤٨)، والفتح (٩/ ٢٩٦).\n(^٢٣) الفصيح في العربية: (النادي) بالياء، لكن المشهور في الرواية حذف الياء ليتم الجمع.\nوقد وصفت زوجها بالكرم والسؤدد لأنه لا قريبُ بيته من النادي إلا من هذه صفته، لأن الضيفان يقصدون النادي، ولأن أصحاب النادي يأخذون ما يحتاجون إليه في مجلسهم من بيت قريب النادي، واللئام يتباعدون من النادي، والنادي، والندى، والمنتدى: مجلس القوم. انظر: شرح النووي (١٥/ ٢١١).\n(^٢٤) المسارح: جمع مسرح، وهو: الموضع الذي تطلق لترعى فيه. الفتح (٩/ ٢٦٦).\n(^٢٥) المبارك: جمع مبرك، وهو: موضع نزول الإبل. الفتح (٩/ ٢٦٦).\nومعنى (قليلات المسارح، كثيرات المبارك): أنه لاستعداده للضيفان، بلحومها وألبابها، وكرم خلقه، لا يوجههن نهارًا إلا قليلًا، ولكنهن يبركن بفنائه، فإن فاجأه ضيف فيقريه من لحمها ولبنها. بغية الرائد (ص ١٠٧)، وانظر الفتح (٩/ ٢٦٦، ٢٦٧).\n(^٢٦) المزهر -بكسر الميم، وسكون الزاي، وفتح الهاء كمنبر-: العود الذي يضرب به، ويغني فيه.\nانظر: بغية الرائد (ص ١٠٥)، والفتح (٩/ ٢٦٦)، والقاموس المحيط (١/ ٤٠٣).\n(^٢٧) أي: أنه مما كثرت عادته بإنزال الضيفان، وإطعامهم، وسقيهم وضرب المعازف عليهم، ونحره الإبل، لذلك صارت الإبل إذا سمعت المعازف عرفت بجري عادتها أنها تنحر. بغية الرائد (ص ١٠٩).\n(^٢٨) أناس -بفتح الهمز، وتخفيف النون، وبعد الألف مهملة- أي حرك أذني بالحلي، من القرط والشنوف. والنوس: حركة كل شيء متدل.\nبغية الرائد (ص ١١٨)، والفتح (٩/ ٢٦٧).\n(^٢٩) فيها روايتان: تشديد الجيم، وتخفيفها.\nشرح النووي (١٥/ ٢١٢)، والفتح (٩/ ٢٦٧).\n(^٣٠) فيها لغتان: فتح الجيم، وكسرها، والكسر أفصح. والمعنى: فرحني ففرحت. وقيل: عظمني فعظمت عند نفسي.\nانظر: غريب الحديث لأبي عبيد (٢/ ٣٠١)، وشرح النووي (١٥/ ٢١٢).\n(^٣١) المعروف في روايات الحديث، والمشهور لأهل الحديث: كسر الشين. وعند أهل اللغة: فتحها وفيه ثلاثة أقوال: أحدها: أنه موضع بعينه. والثاني: أنه شق جبل، كانوا فيه لقلتهم. الثالث: أنهم كانوا في شظف من العيش.\nانظر: غريب الحديث لأبي عبيد (٢/ ٣٠١)، وشرح النووي (١٥/ ٢١٢).\n(^٣٢) الصهيل: أصوات الخيل. غريب الحديث لأبي عبيد (٢/ ٣٠١).\n(^٣٣) الأطيط: أصوات الإبل وحنينها. النهاية (١/ ٥٤).\n(^٣٤) الدائس هو: الذي يدوس الطعام، ويدقه بالفدان، ليخرج الحب من السنبل.\nفأرادت: أضم أصحاب زرع.\nبغية الرائد (ص ١٢٤، ١٢٥)، والنهاية (٢/ ١٤٠).\n(^٣٥) منق -بضم الميم، وفتح النون- على الصحيح المشهور -وتشديد القاف- المراد به: الذي ينقي الطعام، أي يخرجه من بيته وقشوره. والمقصود: أنه صاحب زرع، ويدوسه وينقيه. هذا كلام النووي وغيره. وفيه أقوال أخرى. انظر: شرح النووي (١٥/ ٢١٣)، وفتح الباري (٩/ ٢٦٨).\n(^٣٦) أي: أنام الصبحة، وهي بعد الصباح، أي أنها مكفية بمن يخدمها. شرح النووي (١٥/ ٢١٣).\n(^٣٧) هكذا بالميم، وفي الصحيحين: (أتقنح) بالنون.\nقال البخاري: وقال بعضهم: فأنقمح بالميم، وهذا أصح. اهـ.\nوقال عياض: لم يقع في الصحيحين إلا بالنون، ورواه الأكثر في غيرهما بالميم. اهـ.\nوبها بمعنى؛، لأن الميم والنون يتعاقبان، مثل (امتقع لونه) و(انتقع).\nوهو مأخوذ من قمح البعير يقمح: إذا رفع رأسه من الماء بعد الري.\nوقد تواردت أقوال الشراح على أن المعنى: أنها تشرب حتى لا تجد مساغًا، أو: أنها لا يقلل مشروبها، ولا يقطع عليها، حتى تتم شهوتها منه.\nانظر: بغية الرائد (ص ١٢٧)، والنهاية (٤/ ١٠٦)، والفتح (٩/ ٢٦٨، ٢٦٩)، وتخريج الحديث.\n(^٣٨) العكوم -بضم المهملة- جمع عكم -بكسرها وسكون الكاف- هي الأعدال والأحمال، التي تجمع فيها الأمتعة. انظر: بغية الرائد (ص ١٣٢)، والفتح (٩/ ٢٦٩).\n(^٣٩) رداح -بفتح الراء وكسرها، وآخره مهملة- أي: عظام كثيرة الحشو.\nانظر: غريب الحديث لأبي عبيد (٣/ ٣٠٥)، والفتح (٩/ ٢٦٩).\n(^٤٠) فساح -بفتح الفاء، وتخفيف السين المهملة- أي: واسع. شرح النووي (١٥/ ٢١٣).\n(^٤١) مسل -بفتح الميم والسين المهملة، وتشديد اللام- مصدر بمعنى المسلول، أي: ما سل من قشره.\nانظر: المجموع المغيث (٢/ ١١٦)، وشرح النووي (١٥/ ٢١٣).\n(^٤٢) شطبة -بشين معجمة، ثم طاء مهملة ساكنة، ثم موحدة، ثم هاء- هي: ما شطب من جريد النخل، وهو سعفه، وهو أن تشق منه قضبان رقاق، تنسج منه الحصر.\nوقال ابن حبيب: الشطبة: العويد المحدد، كالمسلة.\nومرادها: أنه مهفهف خفيف اللحم، كالشطبة.\nانظر: بغية الرائد (ص ١٣٧)، وشرح النووي (١٥/ ٢١٣، ٢١٤).\n(^٤٣) الجفرة -بفتح الجيم، وسكون الفاء-: الأنثى من أولاد المعز، والذكر: جفر، وهو ابن أربعة أشهر. انظر: بغية الرائد (ص ١٣٧)، والفتح (٩/ ٢٧٠).\n(^٤٤) سيأتي في الحديث الآتي برقم (١٦٢٣) لفظ: (صفر ردائها)، فانظره.\n(^٤٥) المراد بجارتها: ضرتها، ويحتمل أن تكون الجارة بالسكنى، يغيظها ما ترى من حسنها، وجمالها، وعفتها، وأدبها. انظر: الرائد (ص ١٣٩)، وشرح النووي (١٥/ ٢١٤).\n(^٤٦) تبث -بالموحدة، ثم المثلثة- وفي رواية: تنث -بالنون- وهما بمعنى، أي: لا تشيعه وتظهره. انظر: بغية الرائد (ص ١٤٩)، وشرح النووي (١٥/ ٢١٤).\n(^٤٧) في الأصل ونسخة (ح): (تنقت) بالمثناة آخره، وكذلك كلمة (تنقيتا)، وفوقها ما يشبه الضبة في نسخة (ح)، والذي أثبته من نسخة (ل) والصحيحين.\nقال ابن حجر: تنقث بتشديد القاف، بعدها مثلثة، كذا في البخاري، وضبطه عياض في (مسلم) بفتح أوله، وسكون النون، وضم القاف. اهـ. وهي عند مسلم على الوجهين، كما ذكر النووي.\nوفي معناه أقوال: منها قول أبي عبيد: يعني الطعام لا تأخذه فتذهب به، تصفها بالأمانة، والتنقيث: الإسراع في السير. اهـ.\nومنها قول النيسابوري: التنقيث: إخراج ما في منزل أهلها إلى غيرهم.\nومنها قول ابن حبيب: معناه لا تفسده، ولا تفرقه، ولا تسرع فيه، وليس من الإسراع في السير، والتنقيث من الفساد والتفرقة.\nانظر: غريب الحديث لأبي عبيد (٢/ ٣٠٧)، وبغية الرائد (ص ١٤٩، ١٥٠)، والفتح (٩/ ٢٧١)، وشرح النووي (١٥/ ٢١٦).\n(^٤٨) الميرة -بكسر الميم، وسكون التحتانية، بعدها راء- هي: الطعام. وأصله من امتيار البوادي من الحواضر، أي: ما يحمله البدوي من الحضر، ويحمله إلي منزله، لينتفع به أهله.\nانظر بغية الرائد (ص ١٦٢)، والفتح (٩/ ٢٧٢).\n(^٤٩) تعشيشا -بالعين المهملة، بعدها معجمتين- أي أنها مصلحة للبيت، مهتبلة بتنظيفه وإلقاء كناسته، وإبعادها عنه، وليست ممن تضم كناسته وسقطه ها هنا وها هنا، وتتركها مجتمعة في أماكن منه كأنها الأعشاش.\nانظر: بغية الرائد (ص ١٥١)، والفتح (٩/ ٢٧٢).\n(^٥٠) الأوطاب جمع وطب -بفتح الواو، وسكون الطاء المهملة- وهي: أسقية اللبن.\nانظر: غريب الحديث لأبي عبيد (٢/ ٣٠٨)، ولسان العرب (٦/ ٤٨٦٥).\n(^٥١) المخض: تحريك السقاء الذي فيه اللبن، ليخرج زبده.\nومرادها، أنه يبكر بخروجه من منزلها غدوة، وقت قيام الخدم والعبيد لأشغالهم.\nويحتمل أنها أرادت أن الوقت الذي خرج فيه، كان في زمن الخصب، وطيب الربيع.\nانظر: بغية الرائد (ص ١٥٦، ١٥٧)، والنهاية (٤/ ٣٠٧)، والفتح (٩/ ٢٧٣).\n(^٥٢) سيأتي بيان هذا اللعب، في الحديث الآتي برقم (١٦٢٧).\n(^٥٣) سريا -بالسين المهملة، ثم راء، ثم تحتانية ثقيلة- أي: من سراة الناس، وهم كبراؤهم، والسري من كل شيء: خياره، وقيل: سخيا.\nانظر: بغية الرائد (ص ١٦٠)، والفتح (٩/ ٢٧٤).\n(^٥٤) شريا -بمعجمة، ثم راء، ثم تحتانية ثقيلة- تعني: فرسًا خيارًا فائقًا. والشري: الفرس الذي يستشري في سيره، أي: يلج ويمضي بلا فتور ولا انكسار.\nانظر: غريب الحديث لأبي عبيد (٢/ ٣٠٨)، والفتح (٩/ ٢٧٤).\n(^٥٥) خطيا -بفتح الخاء المعجمة، وكسر الطاء المهملة- نسبة إلى الخط، صفة موصوف، وهو الرمح. والخط: موضع بنواحي البحرين، تجلب منه الرِماح.\nالفتح (٩/ ٢٧٤)، وانظر: بغية الرائد (ص ١٦١).\n(^٥٦) نعما -بفتحتين- هو جمع لا واحد له من لفظه، وهو: الإبل خاصة، ويطلق على جميع المواشي إذا كان فيها الإبل. الفتح (٩/ ٢٧٤).\n(^٥٧) الثري: الكثير من كل شيء. غريب الحديث لأبي عبيد (٢/ ٣٠٩).\n(^٥٨) أي مما يروح من الإبل، والبقر، والغنم. شرح النووي (١٥/ ٢١٥).\n(^٥٩) أي: اثنين. ويحتمل أنها أرادت صنفا. والزوج يطلق على الصنف.\nشرح النووي على مسلم (١٥/ ٢١٥).\n(^٦٠) قولها: (فلو جمعت كل …) الخ، يعني به: أن أحواله عندها محتقره بالنسبة لأبي زرع، وأنه لم يقع عندها موقع أبي زرع، وذلك أن أبا زرع كان أول أزواجها، فسكنت محبته في قلبها.\nقال الحافظ: ويظهر لي حمله على معنى غير مستحيل، وهو: أنها أرادت أن الذي أعطاها جملة، أراد أن توزعه على المدة إلى أن يجيء أوان الغزو، فلو وزعته لكان حظ كل يوم -مثلًا- لا يملأ أصغر آنية أبي زرع، التي كان يطبخ فيها في كل يوم على الدوام والاستمرار، بغير نقص ولا قطع. اهـ.\nانظر: بغية الرائد (ص ١٦٣)، والفتح (٩/ ٢٧٥).\n(^٦١) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب ذكر حديث أم زرع- =\n⦗٦٣٤⦘ = (٤/ ١٨٩٦ - ١٩٠٢/ حديث رقم ٩٢).\nوأخرجه البخاري في صحيحه -كتاب النكاح، باب حسن العشرة مع الأهل - (٩/ ٢٥٤ / حديث رقم ٥١٨٩).\n(^٦٢) تقدم التعليق على هذه الكلمة قبل أسطر، فراجعه.","vol":"18","page":622},{"text":"١٠٧٩٠ - حدثنا علي بن عبد العزيز، عن أبي عبيد (^١)، ح.\nوحدثني أبي، قال: حدثنا علي بن حجر (^٢)، ح.\nوحدثنا أبو أمية، حدثنا أبو شيخ الحراني، والنفيلي، قالوا: حدثنا عيسى ابن يونس (^٣)، كذا الحديث، بطوله (^٤).\n_________\n(^١) هو القاسم بن سلام -كما صرح به القاضي عياض في بغية الرائد (ص ٤).\n(^٢) علي بن حجر هو موضع الالتقاء، في هذا الطريق.\n(^٣) عيسى بن يونس هو وضع الالتقاء.\n(^٤) تقدم تخريجه، انظر الحديث رقم (١٠٧٨٩).","vol":"18","page":634},{"text":"١٠٧٩١ - حدثني هشام بن علي بن هشام أبو علي السيرافي بالبصرة، وحنبل بن إسحاق، ح.\nوحدثني إبراهيم بن يحيى بن منصور (^١)، قالوا: حدثنا موسى بن إسماعيل (^٢)، حدثنا سعيد بن سلمة بن أبي الحسام، عن هشام بن عروة، عن أخيه (^٣)،\n⦗٦٣٥⦘ عن أبيه، عن عائشة، قالت: قال [لي] (^٤) رسول الله ﷺ: \"كنت لك كأبي زرع لأم زرع\".\nوذكر الحديث بمعناه، غير أنه قال: عيايا طباقا -ولم يشك (^٥) -، وقال: قليلات المسارح. وقال: [و] (^٦) صفر ردائها (^٧)، وخير نسائها (^٨)، وعقر (^٩)\n⦗٦٣٦⦘ جارتها وقال: فلا تنقث (^١٠) ميرتنا تنقيثا. وقال: وأعطاني من كل رائحة (^١١) زوجا (^١٢).\n[من هنا] (^١٣) لم يخرجاه:\n_________\n(^١) لم أقف على ترجمته، واسم جده في نسخة (ل): ميمون.\n(^٢) موسى بن إسماعيل هو موضع الالتقاء.\n(^٣) هو عبد الله بن عروة، كما تقدم في الحديث رقم (١٠٧٨٩).\n(^٤) من نسخة (ل).\n(^٥) أي: كما شك عيسى بن يونس، فقد أخرج الشيخان حديثه بلفظ (غيايا، أو عيايا)، انظر الحديث رقم (١٠٧٨٩).\n(^٦) من نسخة (ل).\n(^٧) قولها: (صفر ردائها): صفر -بكسر الصاد المهملة، وسكون الفاء- أي: خال فارغ. والمعنى: أن رداءها كالفارغ الخالي، لأنه لا يمس من جسمها شيئًا؛ لأن ردفها وكتفيها يمنع مسه من خلفها شيئًا من جسمها، ونهدها يمنع مسه شيئًا من مقدمها.\nوقيل معناه: أنها ضامرة البطن، فكأن ردائها صفرًا.\nانظر: بغية الرائد (ص ١٣٩، ١٤٤)، والنهاية (٣/ ٣٦)، والفتح (٩/ ٢٧١).\n(^٨) أي: نساء وقتها أو قومها. بغية الرائد (ص ١٤٥).\n(^٩) كلمة (عقر) فوقها ضبة في نسخة (ل). كتب فوقها في نسخة (هـ): (عبر).\nوفي صحيح مسلم كما في الأصل هنا. قال النووي: (عقر) هكذا هو في النسخ: (عقر) بفتح العين، وسكون القاف. قال القاضي: كذا ضبطناه عن جميع شيوخنا، قال: وضبطه الجياني: (عُبر) بضم العين، وإسكان الباء الموحدة. اهـ.\nو(عقر جارتها) أي: دهشها أو قتلها، أو تهلكها حسدًا. أو يكون من العقر الذي هو الجرح، يقال: كلب عقور، أي: يجرح. وقيل معناه: أن زوجها يترك جارتها =\n⦗٦٣٦⦘ = فلا تحبل، فتصير كالعاقر.\nوأما الرواية بلفظ (عُبْر) -بضم العين، وإسكان الموحد- فهي من العبر -بالفتح- أي: تبكي حسدًا لما تراه منها. أو من العبرة -بالكسر- أي: ترى من حسنها وعفتها وعقلها، ما تعتبر به.\nوقد رويت هذه الكلمة بألفاظ أخرى. انظر: بغية الرائد (ص ١٣٩، ١٤٠)، ودرة الضرع (ص ٦٠)، وشرح النووي (١٥/ ٢١٤)، والفتح (٩/ ٢٧٠).\n(^١٠) في نسخة (ل): (ولا تنقث)، وانظر الحديث رقم (١٦٢١).\n(^١١) هكذا في الأصل ونسختي (ل)، (هـ). وفي صحيح مسلم، من طريق موسى ابن إسماعيل، هذه، بلفظ (ذابحة) بالذال المعجمة، في جميع النسخ، على ما قال النووي، ومعناه: من كل ما يجوز ذبحه من الإبل، والبقر والغنم، وغيرها.\nانظر شرح النووي (١٥/ ٢١٥، ٢١٦).\n(^١٢) تقدم تخريجه، انظر الحديث رقم (١٠٧٨٩)، وهذا الطريق عند مسلم برقم (٩٢ / الطريق الثاني).\n(^١٣) من نسختي (ل)، (هـ).","vol":"18","page":634},{"text":"١٠٧٩٢ - ز- حدثنا العطاردي، حدثنا أبو معاوية، عن هشام ابن عروة، عن أبيه، عن عائشة، عن النبي ﷺ، بحديث في (^١) أبي زرع\n⦗٦٣٧⦘ وأم زرع (^٢).\n_________\n(^١) حرف (في) ليس في نسخة (ل).\n(^٢) في إسناده: العطاردي، شيخ المصنف، وهو أحمد بن عبد الجبار العطاردي، وأكثر النقاد على تضعيفه، لكن ترجح لي: أنه لا بأس به.\nوفيه كذلك: أبو معاوية: محمد بن خازم. ثقة في حديث الأعمش، وقد يهم في حديث غيره، تقدمت ترجمته.\nولم أقف على من أخرج رواية أبي معاوية، سوى أبي عوانة.\nوأبو معاوية هنا خالف عيسى بن يونس في روايته السابقة برقم (١٠٧٨٩) - التي اتفق الشيخان على إخراجها، من جهتين:\nالجهة الأولى: أن أبا معاوية أسقط الواسطة بين هشام بن عروة وأبيه، وهو عبد الله بن عروة، كما في رواية عيسى بن يونس.\nقال الدارقطني: وقول عيسى بن يونس ومن تابعه، عن هشام، هو الصواب.\nالعلل، ثم وقفت عليه في المطبوع (١٤/ ١٥٢/ سؤال ٣٤٩٠).\nالجهة الثانية: أنه جعل الحديث كله مرفوعًا: وقد تابعه غير واحد على ذلك، ستأتي رويات بعضهم في الطريق التالية، واستوعب ذكرهم -تقريبًا- القاضي عياض في بغية الرائد (ص ١٨ - ٢٠).\nقال الدارقطني: الصحيح عن عائشة أنها هي حدثت النبي ﷺ بقصة النسوة، فقال لها -حينئذ-: \"كنت لك كأبي زرع لأم زرع\".\nوكذلك قال الخطيب البغدادي، وابن الجوزي. انظر الفتح (٩/ ٢٥٧).\nوأما الحافظ ابن حجر فصحح رواية القاسم بن عبد الواحد، عن عروة، به مرفوعًا- وسيأتي تخريجها في التعليق على الحديث رقم (١٠٧٩٦) - ثم قال: ويقوي رفع جميعه، أن التشبيه المتفق على رفعه، يقتضي أن يكون النبي ﷺ سمع القصة، =\n⦗٦٣٨⦘ = وعرفها فأقرها، فيكون كله مرفوعًا من هذه الحيثية، ويكون المراد بقول الدارقطني، والخطيب، وغيرهما من النقاد: (أن المرفوع منه ما ثبت في الصحيحين، والباقي موقوف من قول عائشة)، هو أن الذي تلفظ به النبي ﷺ-لما سمع القصة من عائشة- هو التشبيه فقط، ولم يريدوا أنه ليس بمرفوع حكما، ويكون من عكس ذلكَ فنسب قصَّ القصة، من ابتدائها إلى انتهائها، إلى النبي ﷺ واهما، كما سيأتي بيانه. اهـ. الفتح (٩/ ٢٥٧)، ولم أقف على ذلك البيان الذي أحال عليه الحافظ ﵀.","vol":"18","page":636},{"text":"١٠٧٩٣ - ز- حدثني عثمان بن خرزاذ، وأخو خطاب (^١)، قالا: حدثنا عثمان بن أبي شيبة، حدثنا عقبة بن خالد (^٢)، حدثنا هشام ابن عروة، عن أبيه، عن عائشة.\nقال هشام (^٣): فحدثني يزيد بن رُومان (^٤)، عن عروة، عن عائشة، عن النبي ﷺ. وذكر الحديث: قال رسول الله ﷺ: \"كنت لك كأبي زرع\n⦗٦٣٩⦘ لأم زرع\" (^٥).\n_________\n(^١) هو: محمد بن بشر بن مطر، الوراق، أبو بكر، البغدادي، ت (٢٨٥) هـ.\n(^٢) ابن عقبة بن خالد، السكوني، أبو مسعود، المجدر، الكوفي، ت (١٨٨) هـ.\nانظر: الجرح والتعديل (٦/ ٣١٠/ ترجمة ١٧٢٦)، والثقات (٧/ ٢٤٨)، وتأريخ أسماء الثقات لابن شاهين (١٧٣/ ترجمة ١٠٣١، ١٠٣٨)، وتهذيب الكمال (٢٠/ ١٩٥ - ١٩٧/ ترجمة ٣٩٧٥)، وتقريب التهذيب (٦٨٣ / ترجة ٤٦٧٠).\n(^٣) هو بالإسناد السابق؛ لأن قائل: (قال هشام) هو عقبة بن خالد، كما هو صريح رواية الطبراني في الكبير (٢٣/ ١٦٧، ١٦٨ / ترجمة ٢٦٨).\n(^٤) الأسدي، أبو روح، المدني، مولى آل الزبير بن العوام، ت (١٣٠) هـ.\n(^٥) إسناده حسن.\nوقد رواه النسائي -في الكبرى (عشرة النساء) - عن خالد بن عقبة، عن أبيه عقبة بن خالد، به، بمثل سياق رواية عيسى بن يونس، السابقة برقم (١٠٧٨٩).\nثم نبه على أن يزيد بن رومان، روى منه جملة: \"كنت لك كأبي زرع لأم زرع\".\nورواه الطبراني من طريق عقبة بن خالد، مرفوعًا كله، قال: (حدثنا معاذ ابن المثنى، وعبد الله بن أحمد بن حنبل، قالا: حدثنا يحيى بن معين، ثنا عقبة ابن خالد، … \"، به، وأوله: عن عائشة، عن النبي ﷺ؛، قال: \"اجتمع إحدى عشرة امرأة … \". وساق الحديث كله.\nانظر: عشرة النساء (٢١١ - ٢١٤ / حديث رقم ٢٥٤، ٢٥٣)، والمعجم الكبير (٢٣/ ١٦٧ - ١٧١ /حديث رقم ٢٦٨).","vol":"18","page":638},{"text":"١٠٧٩٤ - ز- حدثنا نَصّار (^١) بن حرب أبو بكر المسمعي، حدثنا ريحان بن سعيد (^٢)، حدثنا عباد\n⦗٦٤٠⦘ ابن منصور (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: قال رسول الله ﷺ: \"يا عائشة كنت لك كأبي زرع لأم زرع\"، قلت: وما أبو زرع؟ قال (^٤): اجتمعن عشر نسوة فأقسمن ليصدقن عن أزواجهن.\n⦗٦٤١⦘ وذكر الحديث بطوله (^٥).\n_________\n(^١) في نسخة (ل)، هـ نقطة فوق الصاد، وقد ضبطه ابن ماكولا، وغيره، بالمهملة، انظر الحديث رقم (١٠٤٢٧).\n(^٢) ابن المثنى، السامي، القرشي، الناجي، أبو عصمة، البصري. ت (٢٠٣) أو (٢٠٤) هـ، وكان إمام مسجد منصور بن عباد.\nقال ابن معين: ما أرى به باسًا.\nوقال أبو حاتم: شيخ لا بأس به، يكتب حديثه ولا يحتج به.\nوقال النسائي: ليس به بأس. =\n⦗٦٤٠⦘ = وقال الدارقطني: يحتج به.\nوقال الذهبي: صدوق، ليس بالمتقن.\nوقال ابن حجر: صدوق، ربما أخطأ.\nانظر: الجرح والتعديل (٣/ ٥١٧/ ترجمة ٢٣٣٥)، وتأريخ بغداد (٨/ ٤٢٧ / ترجمة ٤٥٣٢)، وتهذيب الكمال (٩/ ٢٦٠، ٢٦١ /ترجمة ١٩٤٣)، والمغني (١/ ٢٣٤/ ترجمة ٢١٥٢)، وتقريب التهذيب (٣٣١ / ترجمة ١٩٨٦).\n(^٣) الناجي، هو أبو سلمة، البصري، ت (١٥٢) هـ.\nضعفه جل النقاد، منهم: ابن سعد، وابن معين، وابن المديني، وأبو زرعة، وأبو حاتم، ويعقوب بن سفيان الفسوي، وابن حبان، والذهبي.\nوقال يحيى القطان: ثقة.\nوقال ابن حجر: صدوق، رمي بالقدر، وكان يدلس.\nانظر: الطبقات الكبرى (٧/ ٢٧٠)، وسؤالات ابن الجنيد (٤١٤/ ترجمة ٥٩١)، والمعرفة والتأريخ (٢/ ١٢٦) و(٣/ ٦١)، وسؤالات محمد بن عثمان بن أبي شيبة لعلي بن المديني (٥٢، ٥٤ / ترجمة ١٣، ١٦)، والجرح والتعديل (٦/ ٨٦/ ترجمة ٤٣٨)، والمجروحين (٢/ ١٦٥، ١٦٦)، وتهذيب الكمال (١٤/ ١٥٦ - ١٦٦/ ترجمة ٣٠٩٣)، والكاشف (٢/ ٥٦/ ترجمة ٢٦٠٠)، وتقريب التهذيب (٤٨٢ / ترجمة ٣١٥٩).\n(^٤) في الأصل ونسختي (ل)، (ح): (قالت)، لكن السياق يأباه، والتصويب من مصادر التخريج.\n(^٥) في إسناده: شيخ المصنف، لم أقف على بيان حال، وقد تقدم برقم (١٠٤٢٧).\nوقد تابعه إسحاق بن راهويه، في مسنده (٢/ ٢٣٧ - ٢٤٣ / حديث ٢٠١).\nوتابعه -أيضًا- زهير بن حرب، عند الطبراني في الكبير (١٣/ ١٧١ - ١٧٣/ حديث رقم ٢٦٩).\nوتابعه -أيضًا- عبد الرحمن بن محمد بن سلام، عند النسائي في الكبرى (عشرة النساء ٢١٤، ٢١٥/ حديث رقم ٢٥٥).\nكلهم من طريق ريحان بن سعيد، به، عن عائشة قالت: قال لي رسول الله ﷺ: \"كنت لك كأبي زرع لأم زرع، فقلت: وما أبو زرع؟ فقال: \"اجتمع عشر نسوة … \" الحديث بتمامه، وفي آخره: قالت: فقلت: يا رسول الله، بل أنت خير لي من أبي زرع.\nوفي إسناده -أيضًا- عباد بن منصور، ضعفه جمهور النقاد، لكن تابعه على رفعه، أبو معاوية، عن هشام، به، انظر الحديث التالي، والحديث السابق برقم (١٠٧٩٢).","vol":"18","page":639},{"text":"١٠٧٩٥ - ز- حدثنا العطاردي، حدثنا أبو معاوية، عن هشام ابن عروة، عن أبيه، عن عائشة، قالت: قال لي رسول الله ﷺ: \"أو ما ترضين أن أكون لك كأبي زرع لأم زرع\"؟ قالت (^١): كان رجل يكنى أبا زرع،\n⦗٦٤٢⦘ وامرأته أم زرع، فتقول: أحسن إلي أبو زرع، وأكرمني، وأعطاني، وفعل بي، فخرج أبو زرع ذات يوم، فمر على جارية يلعب معها أخواها، وهي مستلقية على قفاها، ومعها رمانة يرميان بها من تحتها، فتخرج من الجانب الآخر؛ من عظم إليتها (^٢)، فخطبها أبو زرع فتزوجها، فلم يزل به (^٣) حتى طلقها، فتزوجها (^٤) رجل آخر، فأكرمها أيضًا فكانت تقول: أكرمني، وفعل بي، تقول في آخر ذلك: ولو جمع ذلك كله، ما ملأ أصغر وعاء أبي زرع (^٥).\n_________\n(^١) هكذا في الأصل ونسختي (ل)، (ح)، وأظنها خطأ، والصواب: (قال)؛ لأن السياق يفيد أن النبي ﷺ هو الذي يخبرها بذلك. ولأن المعروف عن هشام أنه يرفع الحديث كله، كما سبق في الروايات السابقة، ولأن هذا الحديث من جملة الأحاديث التي نص =\n⦗٦٤٢⦘ = أبو عوانة على أنها زائدة، وقد ساقها أبو عوانة لبيان رفع الحديث. ولأن هذا احديث سبق إسناده دون المتن، برقم (١٠٧٩٢)، وظاهره أنه مرفوع، ولذا فالصواب -في نظري- أن يقال: (قال). والله أعلم.\n(^٢) في نسختي (ل)، (هـ): (إليتها)، -بالتثنية-.\n(^٣) في الأصل ونسختي (ل)، (ح) زيادة كلمة: (أبو زرع) بعد كلمة (به)، ولا معنى لها، بل تشوش المعنى. وقد أورد الحافظ في الفتح، هذا الجزء من رواية أبي معاوية، فقال: وفي رواية أبي معاوية: (فلم تزل به حتى طلق أم زرع). اهـ. الفتح.\n(^٤) في نسخة (ل): فزوجها.\n(^٥) هذا الحديث هو مكرر الحديث رقم (١٠٧٩٢)، إلا أنه لم يسق المتن هناك.","vol":"18","page":641},{"text":"١٠٧٩٦ - ز- حدثنا عثمان بن خرزاذ، قال: حدثني عبد الله ابن عمران العابدي (^١)، حدثنا ابن عيينة، عن داوود.\n⦗٦٤٣⦘ ابن شابور (^٢)، عن عمر بن عبد الله بن عروة، عن جده عروة، عن عائشة، عن رسول الله ﷺ، بحديث أم زرع، وأبي زرع (^٣).\n_________\n(^١) العابدي -بالعين المهملة، والموحدة، والدال المهملة، المكسورتان- نسبة إلى =\n⦗٦٤٣⦘ = عابد بن عمرو بن مخزوم. الأنساب (٤/ ١٠٧).\nوهو عبد الله بن عمران بن رزين بن وهب، المخزومي، أبو القاسم، المكي، ت (٢٤٥) هـ.\nروى عنه أبو حاتم، وقال: صدوق. وكذا قال ابن حجر.\nوذكره ابن حبان في الثقات، وقال: يخطئ ويخالف.\nانظر: الجرح والتعديل (٥/ ١٣٠/ ترجمة ٦٠٣)، والثقات (٨/ ٣٦٣)، وتقريب التهذيب (٥٣٢ / ترجمة ٣٥٣٤).\n(^٢) شابور هو بالشين المعجمة، وبالباء العجمة بواحدة. الإكمال (٤/ ٢٤٩).\nوداوود بن شابور، مكي، كنيته: أبو سليمان، يقال: إن اسم أبيه: عبد الرحمن، و(شابور) جده.\nوثقه ابن معين، وأبو زرعة، وأبو داوود، والنسائي، وابن حبان، والذهبي، وابن حجر.\nانظر: الجرح والتعديل (٣/ ٤١٥/ ترجمة ١٨٩٨، ومشاهير علماء الأمصار (١٤٧/ ترجمة ١١٥٧)، وتهذيب الكمال (٨/ ٣٩٩، / ٤٠٠ ترجمة ١٧٦٢)، والكاشف (١/ ٢٢١/ ترجمة ١٤٥٤)، وتقريب التهذيب (٣٠٦/ ترجمة ١٧٩٨).\n(^٣) إسناده حسن.\nوقد أخرجه أبو يعلى في مسنده (٨/ ١٦٠/ حديث رقم ٣٤٧) عن سويد ابن سعيد. =\n⦗٦٤٤⦘ = والطبراني في الكبير (٢٣/ ١٦٧، ١٧٦/ حديث رقم ٢٦٧، ٢٧٣) من طريق حامد بن يحيى البخلي، ومحمد بن أبي عمر العدني. كلهم عن سفيان بن عيينة، به.\nوأخرجه النسائي في الكبرى (عشرة النساء ٢١٥ - ٢١٨ / حديث رقم ٢٥٦).\nوالطبراني في الكبير (٢٣/ ١٧٣، ١٧٤ /حديث رقم ٢٧٢). كلاهما من طريق القاسم بن عبد الواحد بن أيمن، قال: حدثني عمر بن عبد الله بن عمر، عن عروة، عن عائشة، قالت: فخرت بمال أبي في الجاهلية؛ وكان قد ألف ألف وقية، فقال النبي ﷺ: \"اسكتي يا عائشة؛ فإني كنت لك كأبي زرع لأم زرع\"، ثم أنشأ رسول الله ﷺ يحدث: \"إن إحدى عشرة امرأة … \" إلى آخر الحديث.","vol":"18","page":642},{"text":"<span data-type='title' id=toc-1359>مناقب أم سلمة [﵂] (^١) زوج النبي ﷺ</span>-\n_________\n(^١) من نسخة (ل).","vol":"18","page":644},{"text":"١٠٧٩٧ - حدثنا أبو أمية، حدثنا يحيى بن راشد بن سميران الفارسي (^١)، ومحمد بن الفضل، قالا: حدثنا المعتمر بن سليمان (^٢)، حدثنا أبي، عن أبي عثمان، قال: بلغني (^٣) أن النبي ﷺ كان عند أم سلمة، فجاءه جبريل ﵇، فقال النبي ﷺ لأم سلمة: \"من هذا\"؟ قالت: قلت: دحية الكلبي (^٤) فقالت: وايم الله ما حسبته إلا دحية،\n⦗٦٤٥⦘ حتى سمعت النبي ﷺ جبريل\" (^٥).\nقال: فقلت لأبي عثمان: ممن سمعت هذا؟ قال: سمعته من أسامة ابن زيد (^٦).\n_________\n(^١) البصري، أبو بكر، مستملي أبي عاصم النبيل.\n(^٢) المعتمر بن سليمان هو موضع الالتقاء.\n(^٣) سوف يسمى من أخبره، في نهاية الحديث.\n(^٤) دحية هو بفتح الدال المهملة وكسرها، والحاء المهملة، والمثناة التحتية. =\n⦗٦٤٥⦘ = انظر: الإكمال (٣/ ٣١٤)، وشرح النووي (١٦/ ٢٢٦)، وتوضيح المشتبه (٤/ ٢٦).\nوهو: دحية بن خليفة بن فروة بن فضالة، الكلبي، صحابي مشهور، لم يشهد بدرًا، وكان يضرب به المثل في حسن الصورة، وكان جبريل ﵇ ينزل على صورته، نزل المِزَّة، ومات في خلافة معاوية، ﵄.\nانظر: الطبقات الكبرى (٤/ ٢٤٩ - ٢٥١) والإصابة (٢/ ١٦١، ١٦٢ / ترجمة ٢٣٨٦).\n(^٥) قولها: (يخبر جبريل) هكذا هو في الأصل ونسختي (ل)، (هـ). وفي صحيح مسلم: (حتى سمعت خطبة نبي الله ﷺ يخبر خبرنا).\nقال النووي: قولها: (يخبر خبرنا)، هكذا هو في نسخ بلادنا، وكذا نقله القاضي عن بعض الرواة والنسخ، وعن بعضهم: (يخبر خبر جبريل). قال: وهو الصواب، وقد وقع في البخاري على الصواب. شرح النووي (١٦/ ٢٢٦).\nوقد أورد البخاري هذا الحديث في موضعين، الأول بلفظ: (يخبر عن جبريل).\nوالثاني بمثل ما قال القاضي عياض.\n(^٦) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أم سلمة، أم المؤمنين، ﵂ (٤/ ١٩٠٦/ حديث رقم ١٠٠).\nوأخرجه البخاري في صحيحه -كتاب المناقب، باب علامات النبوة في الإسلام- (٦/ ٦٢٩ / حديث رقم ٣٦٣٤)، وطرفه في (٤٩٨٠).\nقال الحافظ: لم أر هذا الحديث في شيء من المسانيد، إلا من هذا الطريق؛ =\n⦗٦٤٦⦘ = فهو من غرائب الصحيح، ولم أقف في شيء من الروايات، على بيان هذا الخبر في أي قصة، ويحتمل أن يكون في قصة بني قريظة، فقد وقع في (دلائل البيهقي)، وفي (الغيلانيات) من رواية عبد الرحمن بن القاسم، عن أبيه، عن عائشة أنها رأت النبي ﷺ يكلم رجلًا وهو راكب، فلما دخل قلت: من هذا الذي كنت تكلمه؟ قال: \"بمن تشبهينه\"؟ قلت: بدحية بن خليفة. قال: \"ذاك جبريل، أمرني أن أمضي إلى بني قريظة\". الفتح (٩/ ٥، ٦).","vol":"18","page":644},{"text":"<span data-type='title' id=toc-1360>مناقب سودة (^١)، أو زينب بنت جحش (^٢) [﵄]</span> (^٣)\n_________\n(^١) بنت زمعة بن قيس بن عبد شمس، القرشية، العامرية، كنيتها: أم الأسود، ماتت في آخر زمان عمر بن الخطاب، وقيل: ماتت سنة (٥٤) ورجحه الواقدي.\nانظر الطبقات الكبرى (٨/ ٥٢ - ٥٧)، وأسد الغابة (٧/ ١٥٧، ١٥٨/ ترجمة ٧٠٢٧)، والإصابة (٨/ ١١٧، ١١٨ / ترجمة ٦٠٣).\n(^٢) الأسدية، تكنى: أم الحكم، أمها: أميمة بنت عبد المطلب، عمة النبي ﷺ، قصة زواجها من رسول الله ﷺ معروفة، توفيت سنة (٢٠) هـ.\nانظر: الطبقات الكبرى (٨/ ١٠١ - ١١٥)، والآحاد والمثاني (٥/ ٤٢٦ - ٤٣٠ / ترجمة ١٠٦٥)، وأسد الغابة (٧/ ١٢٥ - ١٢٧/ ترجمة ٦٩٤٧)، والإصابة (٨/ ٩٢، ٩٣ / ترجمة ٤٦٨).\n(^٣) من نسخة (ل).","vol":"18","page":646},{"text":"١٠٧٩٨ - حدثنا أبو داوود الحراني، حدثنا يحيى بن حماد، حدثنا أبو عوانة، ح.\n⦗٦٤٧⦘ وحدثنا أبو زرعة الرازي، حدثنا موسى بن إسماعيل، حدثنا أبو عوانة، ح.\nوحدثنا عثمان بن خرزاذ، حدثنا سهل بن بكار (^١)، حدثنا أبو عوانة، عن فراس (^٢)، عن عامر (^٣)، عن مسروق، عن عائشة (^٤)، قالت: اجتمعن أزواج\n⦗٦٤٨⦘ النبي ﷺ فقلن: [يا رسول الله] (^٥) أيُّنا (^٦) أسرع لحوقًا بك؟ قال: \"أطولكن يدًا\"، فأخذن قَصَبةً (^٧) فجعلن يذرعنها، وكانت سودة (^٨) أسرعهن به لحوقًا، وكانت تطول (^٩) يدها في الصدقة، وكانت امرأة تحب الصدقة (^١٠).\n⦗٦٥٠⦘ و(^١١) هذا لفظ أبي زرعة، فيه نظر (^١٢).\nرواه مسلم، عن (^١٣) محمود بن غيلان، عن (^١٤) الفضل بن موسى، أخبرنا طلحة بن يحيى، عن عائشة بنت طلحة، عن عائشة أم المؤمنين، قالت: قال رسول الله ﷺ: \"أسرعكن لحاقًا بي أطولكن يدًا\". قالت: فكن (^١٥) يتطاولن أيهن أطول يدًا، قالت: فكانت (^١٦) أطولنا يدًا زينب؛ لأنها كانت تعمل بيدها وتصدق (^١٧).\nوالحديث الصحيح وهذا (^١٨).\n_________\n(^١) ابن بشر، الدارمي، أبو بشر، البصري، المكفوف، ت (٢٢٧) أو (٢٢٨) هـ.\n(^٢) ابن يحيى، الهمداني، الخارفي، أبو يحيى، الكوفي، المكتب، ت (١٢٩) هـ.\nوثقه ابن سعد، وابن معين، وأحمد، وابن عمار الموصلي، والعجلي، وأبو حاتم، والنسائي. لكن زاد ابن سعد: إن شاء الله. وزاد أبو حاتم: شيخ، ما بحديثه بأس.\nوقال يحيى القطان: ما بلغني عنه شيء، وما أنكرت من حديثه إلا حديث الاستبراء.\nوقال عثمان بن أبي شيبة: صدوق. قيل له: ثبت؟ قال: لا.\nوقال يعقوب بن سفيان الفسوى: في حديثه لين، وهو ثقة.\nوقال ابن حجر: صدوق، ربما وهم.\nانظر: الطبقات الكبرى (٦/ ٣٤٤)، والثقات للعجلي (٣٨٢ / ترجمة ١٣٤٦)، والمعرفة والتأريخ (٣/ ٩٢)، وتاريخ الدارمي (٥٦/ ترجمة ٧١)، والجرح والتعديل (٧/ ٩١/ ترجمة ٥١٤)، وتأريخ أسماء الثقات لابن شاهين (١٨٧/ ترجمة ١١٣٣)، وتهذيب التهذيب (٨/ ٢٣٣ / ترجمة ٤٨٣)، وتقريب التهذيب (٧٨٠/ ترجمة ٥٤١٦).\n(^٣) ابن شراحيل، وقيل: ابن عبد الله بن شراحيل، وقيل: ابن شراحيل ابن عبد، الشعبي أبو عمرو، الكوفي.\n(^٤) عائشة ﵂ هي موضع الالتقاء.\n(^٥) من نسخة (ل).\n(^٦) كلمة (أينا) ساقطة من نسخة (ل).\n(^٧) واحدة القصب، وهو: كل نبات ساقه أنابيب كعوب.\nانظر: لسان العرب (٥/ ٣٦٤٠).\n(^٨) ذكر (سودة) ﵂ في هذا الحديث وهم، والصحيح زينب كما سيأتي بيانه.\n(^٩) في نسخة (ل): لطول.\n(^١٠) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل زينب، أم المؤمنين، ﵂ (٤/ ١٦٠٧/ حديث رقم ١٠١)، من طريق عائشة بنت طلحة، عن عائشة أم المؤمنين، بذكر زينب، وهو الصحيح، كما نبه عليه المصنف في آخر الحديث.\nورواه البخاري في صحيحه -كتاب الزكاة- عقب باب فضل صدقة الشحيح الصحيح- (٣/ ٢٨٥، ٢٨٦ / حديث رقم ١٤٢٠) عن طريق موسى بن إسماعيل، عن أبي عوانة اليشكري، به، ولفظه (… فأخذوا قصبة يذرعونها، فكانت سودة أطولهن يدًا، فعلمن بعد أنما كانت طول يدها: الصدقة، وكانت أسرعنا لحوقًا به، وكانت تحب الصدقة).\nقال النووي عن لفظ البخاري أنه: (بلفظ متعقد، يوهم أن أسرعن لحاقًا: =\n⦗٦٤٩⦘ = سودة، وهذا الوهم باطل بالإجماع). اهـ. شرح النووي، (١٦/ ٢٢٧).\nولفظ البخاري، ليس صريحًا في سودة، بل يمكن تأويله، كما بينه شراح صحيح البخاري.\nلكن الحديث رواه ابن سعد، وأحمد، كلاهما عن عفان بن مسلم، عن أبي عوانة، به، صريحًا في سودة، لا يحتمل التأويل. انظر الطبقات (٨/ ٥٤، ٥٥)، والمسند (٦/ ١٢١).\nوكذلك أورده البخاري في التاريخ الأوسط، بسنده في الصحيح، لكنه صريح في سودة، لكن أورد قبله ما يرده، فقد روى من طريق عامر الشعبي، عن عبد الرحمن بن أبزى، أنه صلى مع عمر ﵁ على زينب بنت جحش، وكانت أول نساء النبي ﷺ موتًا بعده. التأريخ الأوسط (١/ ١٣٢، ١٣٣ / رقم ١٤٤، ١٥٠). فلعل هذا هو السبب في أن رواية البخاري، في الصحيح، ليست صريحة في سودة، لعلمه ﵀ بالوهم الذي في الحديث، كما قال الحافظ. الفتح (٣/ ٢٨٨).\nوعلى كل حال فذكر سودة بدل زينب، في هذا الحديث، وهم وخطأ، كما نص عليه الواقدي، وأبو عوانة الإسفراييني، والنووي، وابن بطال، وابن الجوزي، وابن المنير، وابن رشيد، ومغلطاي، وابن حجر، وغيرهم من الحفاظ.\nوحكى الإجماع على أن زينب هي أول أمهات المؤمنين موتًا: ابن بطال والنووي، وابن المنير، وغيرهم، وقال ابن حجر: هو المعروف عند أهل العلم.\nانظر: طبقات ابن سعد (٨/ ٥٥)، وشرح النووي (١٦/ ٢٢٧)، والفتح (٣/ ٢٨٦ - ٢٨٨).\n(^١١) حرف الواو ساقط من نسخة (ل).\n(^١٢) تقدم آنفًا ذكر النظر الذي فيه، لكن الوهم ليس من أبي زرعة؛ حيث تابعه عليه الإمام البخاري، وغيره، وإنما الخطأ من أبي عوانة اليشكري، كما تقدم آنفًا.\n(^١٣) في نسخة (ل): روى.\n(^١٤) في نسخة (ل) وصحيح مسلم: حدثنا.\n(^١٥) في نسخة (ل): وكن.\n(^١٦) في نسخة (ل): وكانت.\n(^١٧) صحيح مسلم، كتاب فضائل الصحابة، باب من فضائل زينب .. (٤/ ١٦٠٧/ حديث رقم ١٠١).\n(^١٨) انظر التعليق المتقدم آنفا في تخريج الحديث.","vol":"18","page":646},{"text":"<span data-type='title' id=toc-1361>مناقب أم أيمن (^١) [﵂]</span> (^٢)\n_________\n(^١) مولاة النبي ﷺ وحاضنته، اسمها: بركة، ورثها عن أبيه، وقيل: كانت لأمه ﷺ، وقيل: كانت لأخت خديجة، فوهبتها لرسول الله ﷺ، كُنيَّت بابنها (أيمن)، وبعد أبيه تزوجت زيد بن حارثة، فولدت أسامة بن زيد، توفيت في خلافة عثمان، وقيل: ماتت بعد النبي ﷺ بخمسة أشهر، أو ستة.\nانظر: الطبقات الكبرى (٨/ ٢٢٣ - ٢٢٦)، وأسد الغابة (٧/ ٣٠٣، ٣٠٤/ ترجمة ٧٣٦٣)، وتهذيب الكمال (٣٥/ ٣٢٩ - ٣٣١/ ترجمة ٧٩٥٠)، والإصابة (٨/ ٢١٢ - ٢١٤/ ترجمة ١١٣٩).\n(^٢) من نسخة (ل).","vol":"18","page":651},{"text":"١٠٧٩٩ - حدثنا إسحاق بن سيار النصيبي، ويعقوب ابن سفيان الفارسي، قالا: حدثنا عمرو بن عاصم، حدثنا سليمان ابن المغيرة (^١)، عن ثابت، عن أنس، قال: ذهب رسول الله ﷺ إلى أم أيمن زائرًا، وذهبت معه، قال: فقربت إلينا لبنًا، فإما [أن] (^٢) كان صائمًا، وإما أن قال: \"لا أريده\"، فرده (^٣). قال: فأقبلت على رسول الله ﷺ تساخبه (^٤) (^٥).\n_________\n(^١) سليمان بن المغيرة هو موضع الالتقاء.\n(^٢) من نسختي (ل)، (ح).\n(^٣) كلمة (فرده) ساقطة من نسخة (ل).\n(^٤) في صحيح مسلم: (تصخب)، و(السخب) و(الصخب): الضجة، واضطراب الأصوات للخصام. النهاية (٣/ ١٤).\n(^٥) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أم أيمن، =\n⦗٦٥٢⦘ = ﵂ (٤/ ١٦٠٧/ حديث رقم ١٠٢).","vol":"18","page":651},{"text":"١٠٨٠٠ - حدثنا إسحاق بن سيار، ويعقوب بن سفيان، قالا: حدثنا عمرو بن عاصم (^١)، حدثنا سليمان بن المغيرة، عن ثابت، عن أنس قال: قال أبو بكر لعمر -بعد وفاة رسول الله ﷺ-: انطلق بنا إلى أم أيمن، نزورها كما كان رسول الله ﷺ يزورها، فلما انتهيا إليها بكت -وقال أحدهما مرة: فلما دخلا عليها بكت- فقالا (^٢): لها ما يبكيك؟ ما عند الله خير لرسول الله ﷺ. فقالت: ما أبكي ألا أكون أعلم ما (^٣) عند الله خير لرسول الله ﷺ ولكن أبكي أن الوحي قد انقطع من السماء. قال: فهيجتهما على البكاء، قال: فجعلا يبكيان معها (^٤).\nقال أبو يوسف (^٥): فلما انتهيا إليها بكت (^٦).\n⦗٦٥٣⦘ رواه أبو أسامة، عن سليمان بن المغيرة، مختصرًا، بمثله (^٧) (^٨).\n_________\n(^١) عمرو بن عاصم هو موضع الالتقاء.\n(^٢) في الأصل ونسخة (ح): (فقال) وفوقها ضبة، والتصويب من نسخة (ل) وصحيح مسلم.\n(^٣) في صحيح مسلم: أن ما.\n(^٤) أخرجه مسلم في صحيحه -كتاب فضائل الصحابة، باب من فضائل أم أيمن، ﵂ (٤/ ١٩٠٧، ١٩٠٨/ حديث رقم ١٠٣).\n(^٥) هو يعقوب بن سفيان، شيخ المصنف.\n(^٦) وكذا قال زهير بن حرب، عند مسلم.\n(^٧) كلمة (بمثله) ليست في نسخة (ل).\n(^٨) لم أقف على من وصل هذه الرواية.","vol":"18","page":652},{"text":"١٠٨٠١ - ز- حدثنا إبراهيم بن مرزوق، والحارث بن أبي أسامة، قالا: حدثنا عفان، حدثنا حماد بن سلمة، أخبرنا ثابت، عن أنس ابن مالك، أن أم أيمن بكت حين مات رسول الله ﷺ، فقيل لها: أتبكين؟ فقالت: وإني والله قد علمت أن رسول الله ﷺ سيموت، ولكن إنما أبكي على (^١) الوحي الذي قد انقطع عنا من السماء (^٢).\n_________\n(^١) في الأصل، ونسخة (ح): (أن)، والتصويب من نسخة (ل)، ومصادر التخريج.\n(^٢) إسناده صحيح. وقد رواه ابن سعد، وأحمد، كلاهما عن عفان، به.\nانظر: الطبقات الكبرى (٨/ ٢٢٦)، والمسند (٣/ ٢٤٨).","vol":"18","page":653},{"text":"<span data-type='title' id=toc-1362>مناقب أم سليم (^١) ﵂</span>-\n_________\n(^١) هي بنت ملحان بن خالد بن زيد بن حرام بن جندب الأنصارية، أم أنس بن مالك ﵁.\nاختلف في اسمها: ققيل: سهلة، وقيل: رملة، وقيل غير ذلك.\nتزوجت أولًا بمالك بن النضر في الجاهلية، فولدت له أنسًا، ثم مات النضر فتزوجت أبا طلحة، وكان صداقها إسلام أبي طلحة، لها مناقب كثيرة، ماتت في خلافة عثمان بن عفان ﵁.\nالطبقات الكبرى (٨/ ٤٢٤)، الاستيعاب (٤/ ٤٩٤)، السير (٢/ ٣٠٤)، الإصابة (٨/ ٢٢٧).","vol":"19","page":5},{"text":"١٠٨٠٢ - حدثنا عثمان (^١) بن خرزاذ، حدثنا موسى بن إسماعيل (^٢)، حدثنا همام (^٣)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك قال: كان النبي ﷺ لا يدخل بيتًا بالمدينة إلا بيت أم سليم، قيل له في ذلك، فقال: \"إني أرحمها، قُتل أخوها (^٤) معي\" (^٥).\n_________\n(^١) هو: أبو عمرو، عثمان بن عبد الله بن محمد بن خرزاذ الطبري، ثم البصري، نزيل أنطاكية.\n(^٢) هو: المنقري مولاهم، أبو سلمة التبوذكي.\n(^٣) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٤) أخوها هو: حرام بن ملحان، قتل يوم بئر معونة، وهو القائل: (فزت ورب الكعبة) لما طعن من ورائه، فطلعت الحربة من صدره ﵁. السير (٢/ ٣٠٧)، الإصابة (٢/ ٤٧).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة، باب من فضائل أم سليم، ٤/ ١٩٠٨ - رقم ١٠٤).\nفائدة الاستخراج: =\n⦗٦⦘ = ١/ جاء عند مسلم \"إسحاق بن عبد الله\"، وجاء عند المصنف بيان ذلك وهو: \"إسحاق بن عبد الله بن أبي طلحة\".\n٢ / قوله: \"لا يدخل بيتًا بالمدينة\"، وعند مسلم: \"لا يدخل على أحد من النساء\".","vol":"19","page":5},{"text":"١٠٨٠٣ - حدثنا الربيع بن سليمان (^١)، حدثنا أسد بن موسى (^٢) ح\nوحدثنا أبو بكر الرازي (^٣)، حدثنا حجاج بن منهال (^٤)، قالا: حدثنا حماد (^٥) بن سلمة، أخبرنا ثابت، عن أنس بن مالك، أن النبي ﷺ قال: \"دخلت الجنة فسمعت خشفة (^٦)، قلت: ما هذه الخشفة؟ فقيل: بلال، وسمعت (^٧) (^٨) فيها خشفة، قلت: ما هذه الخشفة؟ قالوا: هذه الغميصاء (^٩) بنت ملحان أم أنس بن مالك\".\n⦗٧⦘ وقال أحدهما: الرميصاء بنت ملحان (^١٠).\n_________\n(^١) ابن عبد الجبار بن كامل أبو محمد المرادي مولاهم، المصري صاحب الإمام الشافعي.\n(^٢) ابن إبراهيم بن الخليفة الوليد بن عبد الملك بن مروان القرشي الأموي.\n(^٣) هو: محمد بن زياد بن معروف، سكن جرجان، وكان من رؤسائها.\n(^٤) هو أبو محمد الأنماطي السلمي مولاهم، البصري.\n(^٥) موضع الالتقاء هو: حماد بن سلمة.\n(^٦) خشفة: بخاء مفتوحة، ثم شين ساكنة معجمتين، وهي: حركة المشي.\nغريب الحديث لابن الجوزي (١/ ١٤٤)، النهاية (٢/ ٣٤).\n(^٧) في (ك) و(هـ): \"فسمعت\".\n(^٨) (ك ٥/ ١٦٥/ ب).\n(^٩) الغميصاء: قال النووي: \"هي كنية أم سليم، قال ابن عبد البر: أم سليم، هي الرميصاء، والغميصاء، والمشهور فيه الغين، وأختها أم حرام الرميصاء، ومعناهما متقارب\"، وتعقب ذلك ابن حجر فقال: \"ولا يصح -أي هذا التفريق-، وإنما =\n⦗٧⦘ = ذلك -أي الرميصاء والغميصاء- وصف لأم سليم، ثبت ذلك من حديثين لأنس وجابر عند النسائي، والرمص والغمص: هو البياض الذي تقطعه العين، ويجتمع في زوايا الأجفان، والرمص الرطب منه، والغمص اليابس\" أ. هـ.\nالنهاية (٢/ ٢٦٣)، شرح صحيح مسلم للنووي (١٦/ ١٦)، الإصابة (٨/ ١٨٩).\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة، باب من فضائل أم سليم، ٤/ ١٩٠٨، رقم ١٠٥).\nفائدة الاستخراج: في رواية المصنف ذكر \"بلال\"، وليس هو عند مسلم.","vol":"19","page":6},{"text":"١٠٨٠٤ - حدثنا يزيد بن سنان (^١) البصري، حدثنا أبو داود (^٢)، حدثنا عبد العزيز بن أبي سلمة (^٣)، عن محمد بن المنكدر، عن جابر بن عبد الله، قال: قال رسول الله ﷺ: \"دخلت الجنة فرأيت امرأة أبي طلحة، وسمعت خشفًا أمامي، فقلت: ما هذا يا جبريل؟ قال: بلال، ورأيت قصرًا، قلت: لمن هذا؟ قالوا: لعمر بن الخطاب، فأردت أن أدخل فأنظر فيه، فذكرت غيرتك\".\nفقال عمر ﵁: \"يا رسول الله عليك (^٤) أغار\" (^٥).\n_________\n(^١) ابن يزيد بن ذيال، أبو خالد البصري.\n(^٢) هو: سليمان بن داود بن الجارود الطيالسي البصري (ت ٢٠٤ هـ).\n(^٣) موضع الالتقاء هو: عبد العزيز بن أبي سلمة.\n(^٤) في (ك) و(هـ): \"أعليك\".\n(^٥) أخرجه مسلم في صحيحه مختصرًا (كتاب فضائل الصحابة -باب من فضائل أم سليم وبلال- ٤/ ١٩٠٨ رقم ١٠٦). =\n⦗٨⦘ = وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عمر بن الخطاب- ٣/ ١٣٤٦، رقم ٣٤٧٦) من طريق عبد العزيز بن الماجشون عن محمد بن المنكدر به.\nفائدة الاستخراج: في رواية المصنف زيادة على ما جاء في رواية مسلم، وهو: ذكر قصر عمر، وأخرجها مسلم مستقلة في صحيحه من طريق سفيان بن عيينة عن ابن المنكدر (كتاب فضائل الصحابة -باب من فضائل عمر بن الخطاب ﵁ ٤/ ١٨٦٢، رقم ٢٠).","vol":"19","page":7},{"text":"١٠٨٠٥ - حدثنا الصغاني (^١)، حدثنا عبد الله بن صالح (^٢)، حدثنا العزيز بن أبي سلمة (^٣)، عن محمد بن المنكدر، عن جابر، أن\n⦗٩⦘ النبي ﷺ قال: \"أريت (^٤) أني دخلت الجنة، فإذا أنا بالرميصاء امرأة أبي طلحة أم سليم، وسمعت خشخشة أمامي، فقلت: من هذا يا جبريل؟ قال: هذا بلال (^٥) ﵄.\n_________\n(^١) بفتح الصاد المهملة والغين المعجمة، وفي آخرها النون: هذه النسبة إلى بلاد مجتمعة وراء نهر جيحون، يقال لها: (جغانيان) وتعرب فيقال: الصغانيان، والنسبة إليها: الصغاني، والصاغاني.\nوشيخ المصنف هو: أبو بكر محمد بن إسحاق بن جعفر الصغاني، نزيل بغداد، وهو من أهلها (ت ٢٧٠ هـ).\nوثقه النسائي، وابن خراش، وابن حجر، ويضرهم حتى قال الدارقطني: \"هو ثقة وفوق الثقة\"، وقال الخطيب: \"كان أحد الأثبات المتقنين مع صلابة في الدين، واشتهار بالسنة، واتساع في الرواية\".\nانظر: تاريخ بغداد (١/ ٢٤٠)، الأنساب (٨/ ٣١٠)، تهذيب الكمال (٢٤/ ٣٩٦)، التقريب (ص ٤٦٧).\n(^٢) أبو صالح كاتب الليث، واسمه: عبد الله بن صالح بن محمد بن مسلم الجهني المصري.\n(^٣) موضع الالتقاء هو: عبد العزيز بن أبي سلمة.\n(^٤) في (ك): \"رأيت\".\n(^٥) انظر تخريج الحديث رقم (١٠٨٠٤)، وهذا اللفظ موافق لما عند مسلم.","vol":"19","page":8},{"text":"١٠٨٠٦ - حدثنا جعفر بن محمد (^١) الصائغ (^٢)، حدثنا عفان (^٣)، حدثنا سليمان بن المغيرة (^٤)، حدثنا ثابت، عن أنس بن مالك، قال: مات ابن (^٥) لأبي طلحة من أم سليم، فقالت أم سليم لأهلها: لا تحدثوا أبا طلحة بابنه حتى أكون أنا أحدثه، فجاء أبو طلحة، فقربت إليه عشاءه (^٦) وشرابه، فأكل وشرب، ثم تصنعت له أم سليم أحسن ما\n⦗١٠⦘ كانت تصَنَّع قبل ذلك، فلما شبع وروى وقع بها (^٧)، فلما عرفت أنه أصاب منها حاجته، قالت: يا أبا طلحة! أرأيت لو أن أهل بيت استعاروا عارية لهم أهل بيت آخرين (^٨)، فطلبوا عاريتهم ألهم أن يمنعوهم عاريتهم؟ قال: لا، قالت: فاحتسب ابنك، قال: فغضب، قال: تركتني حتى إذا وقعت بها (^٩) فحدثتني بموت ابني، قال: فانطلق إلى رسول الله ﷺ، فأخبره بما كان من أمره وأمرها، فقال رسول الله ﷺ: \"بارك الله لكما في غابر ليلتكما\"، قال: فعلقت (^١٠)، فحملت، قال: فأراد أبو طلحة أن يخرج مع رسول الله ﷺ في سفر إذ ضربها المخاض، فاحتبس أبو طلحة عليها، فمضى رسول الله ﷺ، وكان رسول الله ﷺ (^١١) لا يطرق المدينة طروقًا من سفر، فقال أبو طلحة: إنك تعلم يا رب أنه كان يعجبني أن أخرج مع نبيك ﷺ إذا خرج، وأدخل معه إذا دخل، وقد احتبست بما ترى، قال: قالت\n⦗١١⦘ أم سليم: ما أجد الذي كنت أجد (^١٢)، أو كما قال، فانطلق فقدم مع نفر المدينة لليلته، فضربها المخاض فولدت.\nقال: قالت أمي: يا أنس (^١٣)، لا يطعمن (^١٤) شيئًا حتى تغدوا به على رسول الله ﷺ، قال: فبات يبكي، وبت مجتنحًا عليه أكاليه (^١٥) حتى أصبحت، فغدوت به على رسول الله ﷺ فإذا معه ميسم (^١٦)، فلما رأى الصبي معي قال: \"لعل أم سليم ولدت\" (^١٧)؟ قال: قلت: نعم، فوضع الميسم وقعد، فجئت به حتى وضعته في حجر رسول الله ﷺ، فدعا رسول الله ﷺ بعجوة (^١٨) من عجوة الأنصار فلاكها (^١٩) في فيه، حتى إذا ذابت لفظها في فم الصبي، فجعل الصبي يتلمظ (^٢٠)، قال رسول الله ﷺ: \"انظروا إلى حب الأنصار التمر\"،\n⦗١٢⦘ ومسح (^٢١) وجهه وسماه عبد الله (^٢٢).\n_________\n(^١) أبو محمد البغدادي.\n(^٢) بفتح الصاد المهملة وكسر الياء المنقوطة باثنتين من تحتها (وبعضهم ذكرها مهموزة، وهذا هو المثبت في النسخ، وفي مصادر ترجمة: جعفر بن محمد) وفي آخرها الغين المعجمة، هذه النسبة إلى عمل الصياغة وصوغ الذهب.\nانظر: الإكمال (٥/ ٢٣٧)، توضيح المشتبه (٥/ ٣٩٥).\n(^٣) ابن مسلم الصفار، أبو عثمان البصري.\n(^٤) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٥) قال النووي: \"وهذا الغلام الذي توفي هو أبو عمير صاحب النغير\".\nشرح صحيح مسلم (١٦/ ١٧).\n(^٦) هكذا في (ك) و(هـ)، وجاء في الأصل: \"عشاه\".\n(^٧) في (ك): \"عليها\".\n(^٨) في (ك): \"أخرى\".\n(^٩) في (ك) و(هـ): \"به\".\n(^١٠) هكذا في (ك) و(هـ)، وجاء في الأصل: \"فتلقت\"، ومعنى قوله: فعلقت: أي حبلت.\nالصحاح للجوهري (٤/ ١٥٢٩).\n(^١١) (ك ٥/ ١٦٦/ أ).\n(^١٢) في (ك): \"أجده\".\n(^١٣) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"بها أم سليم\".\n(^١٤) في (ك) و(هـ): \"لا تطعمه\".\n(^١٥) أكاليه: هو من الكلأ، وهو الحفظ والحراسة. النهاية في غريب الحديث (٤/ ١٩٤).\n(^١٦) الميسم: هي الآلة إلى تكوى بها الدابة. لسان العرب (١٢/ ٦٣٦).\n(^١٧) في (ك): \"ولدته\".\n(^١٨) العجوة: نوع من تمر المدينة جيد، أكبر من الصّيحاني، يضرب إلى السواد.\nالمشارق (٢/ ٦٩)، النهاية (٣/ ١٨٨).\n(^١٩) لاكها: أي مضغها، وهو من اللوك، وهو إدارة الشيء في الفم النهاية (٤/ ٢٧٨).\n(^٢٠) يتلمظ: أي يدير لسانه في فيه، ويحركه يتبع أثر التمر. النهاية (٤/ ٢٧١).\n(^٢١) في (ك): \"فمسح\".\n(^٢٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي طلحة الأنصاري- ٤/ ١٩٠٩، رقم ١٠٧).\nوأخرجه أيضًا مختصرًا في (كتاب الأداب -باب استحباب تحنيك المولود عند ولادته- ٣/ ١٦٨٩، رقم ٢٢).","vol":"19","page":9},{"text":"١٠٨٠٧ - حدثنا أبو أمية (^١)، حدثنا عاصم بن علي (^٢)، حدثنا سليمان بن المغيرة (^٣)، عن ثابت، عن أنس قال: كان لأبي طلحة ابن من أم سليم، فمات، فقالت لأهلها: لا تحدثوا أبا طلحة بابني حتى أكون أنا أحدثه، قال: فجاء، فقربت (^٤) إليه عشاءه وشرابه، فأكل وشرب، ثم تصنعت له أحسن ما كانت تصنع قبل ذلك، فلما شبع وروى وقع بها، فلما عرفت أنه قد شبع وروى وقضى حاجته منها، قالت: يا أبا طلحة! أرأيت لو أن أهل بيت أعاروا عارية أهل بيت آخرين، فطلبوا عاريتهم ألهم أن يحبسوا عاريتهم؟ قال: لا، قالت: فاحتسب ابنك، قال: فغضب، ثم قال: تركتني حتى تلطخت بما\n⦗١٣⦘ تلطخت به، ثم تحدثيني (^٥) بموت ابني، فانطلق إلى النبي ﷺ، فقال: يا رسول الله! ألم تر إلى أم سليم، صنعت كذا وكذا، فقال رسول الله ﷺ: \"بارك الله لكما في غابر ليلتكما\"، قال: فعلقت (^٦) تلك الليلة فحملت، قال: فتهيأ (^٧) أبو طلحة مع رسول الله ﷺ في مسير له، فدنوا من المدينة، وكان رسول الله ﷺ لا يطرق المدينة ليلًا من سفره، فلما دنوا من (^٨) المدينة أخذها المخاض، فاحتبس عليها أبو طلحة ومضى رسول الله ﷺ، قال: يقول أبو طلحة: يا رب (^٩) إنك لتعلم (^١٠) أنه كان يعجبني أن أخرج مع رسول الله ﷺ إذا خرج، وأدخل معه إذا دخل، فقد احتبست بما ترى، قال: تقول أم سليم: يا أبا طلحة! لا أجد ما كنت أجد، فانطلق مع رسول الله ﷺ، قال: فانطلق حتى قدم مع رسول الله ﷺ، فضربها المخاض، فولدت غلامًا، فقالت أمي: يا أنس! لا يطعم شيئًا حتى تغدو به على رسول الله ﷺ، قال: فبت تلك الليلة أكاليه مجتنحًا عليه وهو يبكي حتى أصبح، فغدوت به\n⦗١٤⦘ إلى رسول الله ﷺ فوجدت في يده ميسمًا (^١١)، فلما رأى الصبي معي قال النبي ﷺ: \"لعل أم سليم ولدت\"؟ قلت: نعم، قال: فوضع الميسم وقعد، فأتيته بالصبي فوضع في حجره، فدعا بعجوة من عجوة المدينة، فلاكها في فيه حتى ذابت، ثم لفظها في فم الصبي، فجعل الصبي يتلمظ، فقال رسول الله ﷺ: \"انظروا إلى حب الأنصار التمر\"، ثم مسح وجهه وسماه عبد الله (^١٢).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم البغدادي، ثم الطرسوسي نزيل طرسوس ومحدثها.\n(^٢) ابن عاصم بن صهيب الواسطي، أبو الحسين القرشي التيمي (ت ٢٢١ هـ).\n(^٣) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٤) في (ك): \"فقدمت\".\n(^٥) في (ك): \"حدثتني\".\n(^٦) هكذا في (ك) و(هـ)، وجاء في الأصل: \"فتلقت\".\n(^٧) هكذا في (ك) و(هـ)، وهو الصواب، وجاء في الأصل: \"فهيأ\".\n(^٨) (ك ٥/ ١٦٦/ ب).\n(^٩) في (ك): \"يا الله\".\n(^١٠) في (ك) و(هـ): \"تعلم\".\n(^١١) في (ك) و(هـ): \"ميسم\".\n(^١٢) انظر: تخريج الحديث رقم (١٠٨٠٦).","vol":"19","page":12},{"text":"<span data-type='title' id=toc-1363>مناقب بلال (^١)، وعمرو بن عبسة (^٢) ﵄</span>\n_________\n(^١) ابن رباح الحبشي المؤذن، من السابقين الأولين الذين عذبوا في الله، أعتقه أبو بكر ﵁، ولزم رسول الله ﷺ، وأذّن له، وشهد معه جميع المشاهد، وآخى النبي ﷺ بينه وبين أبي عبيدة بن الجراح، ثم خرج بلال بعد النبي ﷺ مجاهدًا إلى أن مات في الشام زمن عمر بن الخطاب ﵁، قيل: سنة عشرين، وقيل غير ذلك ﵁ وأرضاه. قال الذهبي: ومناقبه جمة، استوفاها الحافظ ابن عساكر ﵀. انظر: الاستيعاب (١/ ٢٥٨)، تاريخ دمشق (١٠/ ٤٢٩ - ٤٨٠)، السير (١/ ٣٤٧)، الإصابة (١/ ٣٢٦).\n(^٢) عمرو بن عبسة -بموحدة ومهملتين مفتوحات- ابن خالد بن عامر بن غاضرة بن خفاف بن امرئ القيس بن بهثة بن سليم، أبو نجيح، قال ابن سعد: كان قبل أن يسلم اعتزل عبادة الأوثان، وكان من المهاجرين الأولين، هاجر بعد أحد ثم نزل الشام. انظر: الطبقات الكبرى (٤/ ٢١٤)، الاستيعاب (٣/ ٢٧١)، السير (٢/ ٤٥٦)، الإصابة (٤/ ٦٥٨).","vol":"19","page":15},{"text":"١٠٨٠٨ - حدثنا محمد بن إسماعيل (^١) الصائغ، وأحمد بن عبد الحميد الحارثي (^٢)، قالا: حدثنا أبو أسامة (^٣)، حدثنا أبو حيان التيمي (^٤)، عن أبي زرعة (^٥)، عن أبي هريرة قال: قال رسول الله ﷺ لبلال\n⦗١٦⦘ عند صلاة الفجر: \"يا بلال! حدثني بأرجى عمل عملته عندك في الإسلام منفعة، فإني قد سمعت الليلة خشفة نعليك بين يدي في الجنة\" فقال: ما عملت عملًا في الإسلام أرجى عندي منفعة من أني لا أتطهر طهورًا تامًّا في ساعة من ليل ولا نهار (^٦) إلا صليت لربي ﷿ ما كتب لي أن أصلي (^٧).\n_________\n(^١) ابن سالم القرشي العباسي، مولى المهدي، أبو جعفر البغدادي.\n(^٢) أبو جعفر الكوفي (ت ٢٦٩ هـ)، قال عنه الذهبي: \"المحدث الصدوق\". السير (١٢/ ٥٠٨).\n(^٣) هو: حماد بن أسامة القرشي مولاهم، وهو موضع الالتقاء،\n(^٤) هو: يحيى بن سعيد بن حيان -بمهلمة وتحتانية-.\n(^٥) ابن عمرو بن جرير بن عبد الله البجلي، قيل: اسمه هرم، وقيل: عمرو، وقيل غير ذلك.\n(^٦) في (ك): \"أو نهار\".\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل بلال ﵁ ٤/ ١٩١٠، رقم ١٠٨).\nوأخرجه البخاري في صحيحه (كتاب التهجد -باب فضل الطهور بالليل والنهار، وفضل الصلاة بعد الوضوء-١/ ٣٨٦، رقم ١٠٩٨) من طريق إسحاق بن نصر عن أبي أسامة به.\nفائدة الاستخراج: ساق المصنف لفظ رواية أبي أسامة، واقتصر مسلم على الإسناد.","vol":"19","page":15},{"text":"١٠٨٠٩ - وحدثني أحمد بن يحيى الحلواني (^١)، حدثنا سعيد بن سليمان (^٢)، عن (^٣) محمد ابن بشر (^٤)، حدثنا أبو حيان التيمي (^٥)، بإسناده مثله (^٦).\n_________\n(^١) أبو جعفر البجلي الحلواني.\n(^٢) الضبي، أبو عثمان الواسطي، نزيل بغداد، البزاز، لقبه: سعدويه.\n(^٣) في (ك): \"حدثنا\".\n(^٤) ابن الفرافصة، أبو عبد الله العبدي الكوفي (ت ٢٠٣ هـ).\n(^٥) هو: يحيى بن سعيد، وهو موضع الالتقاء.\n(^٦) انظر: تخريج الحديث رقم (١٠٨٠٨).","vol":"19","page":16},{"text":"١٠٨١٠ - حدثنا الصغاني، حدثنا إسماعيل بن الخليل (^١) ح\nوحدثني مسرور بن نوح (^٢)، حدثنا سهل بن عثمان العسكري (^٣)، قالا: حدثنا علي بن مسهر (^٤)، أخبرنا الأعمش، عن إبراهيم، عن علقمة، عن عبد الله قال: لمّا نزلت هذه الآية: ﴿لَيْسَ عَلَى (^٥) الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا …﴾ إلى آخر الآية (^٦)، قال رسول الله: \"قيل (^٧) أنت\n⦗١٨⦘ منهم\" (^٨).\n_________\n(^١) الخزاز، أبو عبد الله الكوفي.\n(^٢) أبو بشر الذهلي الإسفرائيني.\n(^٣) موضع الالتقاء في الإسناد الثاني هو: سهل بن عثمان العسكري.\n(^٤) موضع الالتقاء في الإسناد الأول هو: علي بن مسهر.\n(^٥) (ك ٥/ ١٦٧/ أ).\n(^٦) سورة المائدة، آية (٩٣).\n(^٧) هكذا في (ك)، وفي صحيح مسلم: \"قيل لي أنت منهم\"، وجاء في الأصل: \"قيل -يعني لبلال- أنت منهم\"، وفوق كلمة يعني لبلال تضبيب، وأما نسخة (هـ) فجاء فوق كلمة -يعني لبلال- بعض الأحرف لم أستطع قراءتها من أجل التصوير.\nوالصواب: هو حذف هذه الكلمة \"يعني لبلال\"، وذلك لأمور:\n١ / عدم وجود هذه الكلمة في نسخة (ك)، ووجود فوق الكلمة في الأصل التضبيب.\n٢ / أن مسلمًا أخرج الحديث عن شيخه سهل بن عثمان، ولم يذكر هذه الكلمة.\n٣ / أن مسلمًا أخرج هذا الحديث من طرق عن علي بن مسهر، وليست فيه هذه الكلمة.\nولهذا أورد مسلم هذا الحديث في مناقب عبد الله بن مسعود، وهو المناسب =\n⦗١٨⦘ = للحديث، وأما إدخال الحديث في مناقب بلال، فلم يظهر لي وجه ذلك، إلا إذا كانت هذه الكلمة: \"يعني لبلال\" ثابتة، وتفرد بها شيخ المصنف مسرور بن نوح، عن سهل بن عثمان.\nوإن سلمنا بذلك فهي رواية شاذة، حيث خالف مسرور بن نوح مسلم بن الحجاج، ولا شك أن مسلمًا أوثق منه، ومسرور تقدم في ترجمته أنه صاحب غرائب، والله أعلم.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود، وأمه ﵄-٤/ ١٩١٠، رقم ١٠٩).","vol":"19","page":17},{"text":"١٠٨١١ - ز- حدثنا سليمان بن سيف (^١) الحراني، حدثنا عارم أبو النعمان (^٢)، حدثنا حماد (^٣)، حدثنا ثابت (^٤)، عن أنس، أن رسول الله ﷺ قال: \"لقد أُخفت في الله وما يخاف أحد، ولقد أوذيت في الله وما يؤذى (^٥) أحد، ولقد أتت علي ثلاثون يومًا وليلةً (^٦) وما لي ولبلال طعام يأكله ذو كبد، إلا شيء\n⦗١٩⦘ يواريه إبط بلال\" (^٧).\n_________\n(^١) ابن يحيى بن درهم الطائي مولاهم، أبو داود الحراني.\n(^٢) هو محمد بن الفضل السدوسي البصري، لقبه عارم.\n(^٣) ابن سلمة بن دينار، أبو سلمة البصري (ت ١٦٧ هـ).\n(^٤) هو ابن أسلم البناني.\n(^٥) هكذا في الأصل، ولفظ الترمذي، وابن حبان، وغيرهم وهو الصواب، وجاء في (ك) و(هـ): \"وما يؤذوا\".\n(^٦) في (ك): \"ليلة ويومًا\".\n(^٧) هذا الحديث من زيادات المصنف على صحيح مسلم.\nالحكم على الإسناد: إسناد أبي عوانة فيه عارم أبو النعمان، وهو ثقة تغير في آخر عمره، والراوي عنه: سليمان بن سيف، ولا يعرف هل سمع منه قبل الاختلاط أم لا، ولكن تابع عارمًا:\n١/ وكيع بن الجراح عن حماد بن سلمة: أخرجه: أبو بكر بن أبي شيبة في المصنف (٧/ ٣٣٢ رقم ٣٦٥٦٦)، وأبو يعلى في مسنده (٦/ ١٤٥، رقم ٢٤٢٣)، وابن ماجة في سننه (المقدمة ١/ ٥٤، رقم ١٥١)، وابن حبان في صحيحه (١٤/ ٥١٥، رقم ٦٥٦٠ الإحسان).\n٢ / عفان عن حماد بن سلمة: أخرجه أحمد في المسند (٣/ ١٢٠)، وأبو نعيم في الحلية (١/ ١٥٠).\n٣ / روح بن أسلم عن حماد بن سلمة: أخرجه الترمذي في الجامع (كتاب صفة القيامة -باب رقم (٣٤) ٤/ ٥٥٦، رقم ٢٤٧٢).\nوقال الترمذي: \"ومعنى هذا الحديث حين خرج النبي ﷺ فارًّا من مكة ومعه بلال، إنما كان مع بلال من الطعام ما يحمله تحت إبطه\" أ. هـ.\nالخلاصة: أن الحديث صحيح، والله أعلم.","vol":"19","page":18},{"text":"١٠٨١٢ - حدثنا أبو داود الحراني، حدثنا أبو الوليد (^١)، حدثنا عكرمة بن عمار (^٢)، حدثنا شداد أبو عمار -وكان قد أدرك نفرًا من أصحاب النبي ﷺ- (^٣)، قال: قال أبو أمامة: يا عمرو بن عبسة، بأي\n⦗٢٠⦘ شيء تدّعي أنك ربع الإسلام؟ قال: إني كنت أرى الناس على ضلالة، ولا أرى (^٤) الأوثان بشيء، ثم سمعت عن رجل يخبر أخبارًا بمكة، فركبت راحلتي حتى أقدم مكة، فإذا أنا برسول الله ﷺ مستخفيًا، وإذا قومه عليه جرءاء (^٥)، فتلطفت، فدخلت عليه، فقلت: ما أنت؟ قال: \"أنا نبي\" فقلت: وما نبي؟ قال: \"رسول الله ﷺ\"، فقلت: آلله أرسلك؟ قال: \"نعم\"، قلت: فبأي شيء؟ قال: \"بأن توحد الله لا تُشرك به شيئًا، وكسر الأوثان، وصلة الأرحام\"، فقلت: ومن معك على هذا؟ قال: \"حر وعبد\" فإذا معه بلال وأبو بكر ﵄، فقلت له: إني متبعك، فقال: إنك لا تستطيع ذلك يومك هذا، ولكن ارجع إلى أهلك، فإذا سمعت بي (^٦) قد ظهرت فالحق بي، فرجعت إلى أهلي، وخرج النبي ﷺ مهاجرًا إلى المدينة، وقد أسلمتُ، فجعلت\n⦗٢١⦘ أتخبر الأخبار حتى جاء ركب من يثرب، فقلت: ما فعل هذا الرجل المكي الذي أتاكم؟ فقالوا: أراد قومه قتله، فلم يستطيعوا [ذلك] (^٧)، وحيل بينهم وبينه، وتركت الناس إليه سراعًا، فركبت راحلتي حتى قدمت عليه بالمدينة، فدخلت عليه، فقلت يا رسول الله! أتعرفني؟ فقال: \"نعم، ألست الذي أتيتني بمكة\"؟ فقلت: بلى، فقلت: يا رسول الله! علمني مما علمك الله وأجهل، قال: \"إذا صليت الصبح فاقصر عن الصلاة حتى تطلع الشمس (^٨) .... وذكر الحديث.\n_________\n(^١) هو: الطيالسي، واسمه: هشام بن عبد الملك الباهلي مولاهم.\n(^٢) موضع الالتقاء هو: عكرمة بن عمار.\n(^٣) في صحيح مسلم: \"قال عكرمة: ولقي شداد أبا أمامة وواثلة وصحب أنسًا إلى =\n⦗٢٠⦘ = الشام\".\n(^٤) في (ك): \"وما أرى\".\n(^٥) بالجيم المضمومة: جمع جريء، بالهمزة من الجرأة، وهي: الإقدام والتسلط، قال ابن الأثير: \"والمعروف (حراء) بالحاء المهملة، أي غضاب ذوو غم وهم\"، وقال النووي: \"وذكره الحميدي في الجمع بين الصحيحين بالحاء المهملة، والصحيح أنه بالجيم\".\nانظر: المشارق للقاضي عياض (٤/ ١٤٤)، شرح صحيح مسلم للنووي (٦/ ١٦٥)، النهاية في غريب الحديث (١/ ٢٥٣ و٣٧٥).\n(^٦) في (ك): \"سمعتني\".\n(^٧) زيادة من (ك).\n(^٨) أخرجه مسلم في صحيحه (كتاب صلاة المسافرين -باب إسلام عمرو بن عبسة -١/ ٥٦٩، رقم ٢٩٤).","vol":"19","page":19},{"text":"١٠٨١٣ - حدثنا أبو داود الحراني، حدثنا أبو حذيفة (^١)، حدثنا عكرمة (^٢) بن عمار، بإسناده نحوه (^٣) (^٤).\n_________\n(^١) هو: موسى بن مسعود النهدي -بفتح النون- البصري.\n(^٢) موضع الالتقاء هو: عكرمة بن عمار.\n(^٣) في (هـ): \"مثله نحوه\".\n(^٤) انظر: تخريج الحديث رقم (١٠٨١٢).","vol":"19","page":21},{"text":"<span data-type='title' id=toc-1364>من مناقب عبد الله بن (^١) مسعود (^٢) ﵁</span>\n_________\n(^١) (ك ٥/ ١٦٧/ب).\n(^٢) عبد الله بن مسعود بن غافل بن حبيب الهذلي، أبو عبد الرحمن حليف بني زهرة، أسلم قديمًا، وهاجر الهجرتين، ولازم النبي ﷺ، وكان صاحب نعليه، وكان أقرب الناس هديًا ودلًّا وسمتًا برسول الله ﷺ، شهد بدرًا، والمشاهد بعدها، وأمره عمر على الكوفة، له مناقب كثيرة، توفي سنة اثنتين وثلاثين، أو في التي بعدها.\nانظر: الطبقات الكبرى (٣/ ١٥٠)، الحلية (١/ ١٢٤)، الاستيعاب (٣/ ١١٠)، السير (١/ ٤٦١)، الإصابة (٤/ ٢٣٣).","vol":"19","page":22},{"text":"١٠٨١٤ - [روى] (^١) أحمد [بن سهل] (^٢) (^٣)، عن عبدة بن عبد الله (^٤)، عن يحيى بن آدم (^٥)، عن يحيى بن زكريا بن أبي زائدة، عن أبيه، عن أبي إسحاق، عن الأسود ابن يزيد، عن أبي موسى قال: قدمت أنا وأخي (^٦) من اليمن، فمكثنا حينًا وما نحسب ابن مسعود\n⦗٢٣⦘ وأمه إلا من أهل بيت رسول الله ﷺ من كثرة دخولهم، ولزومهم له (^٧).\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) زيادة من (ك) و(هـ).\n(^٣) أبو العباس النيسابوري (ت ٢٨٢ هـ).\n(^٤) الخزاعي الصفار، أبو سهل البصري (ت ٢٥٨ هـ). وثقه النسائي، والدارقطني، وابن حجر، وقال أبو حاتم: \"صدوق\". انظر: الجرح (٦/ ٩٠)، سؤالات الحاكم للدارقطني (ص ٢٥٨، رقم ٤٣٩)، تهذيب الكمال (١٨/ ٥٣٧)، التقريب (ص ٣٦٩).\n(^٥) موضع الالتقاء هو: يحيى بن آدم.\n(^٦) قال الحافظ ابن حجر: \"كان لأبي موسى أخوان: أبو رهم وأبو بردة، وقيل: إن له أخًا آخر اسمه: محمد، وأشهرهم: أبو بردة، واسمه: عامر\" أ. هـ. =\n⦗٢٣⦘ = فتح الباري (٧/ ٤٥)، وانظر ترجمة أبي بردة في: الإصابة (٧/ ٣٦).\n(^٧) هذا الحديث علقه المصنف ﵀ هنا، وقد وصله في الحديث الآتي رقم (١٠٨١٥)، والحديث جاء مسندًا في الصحيحين:\nفأخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١١، رقم ١١٠)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عبد الله بن مسعود- ٣/ ١٣٧٣، رقم ٣٥٥٢) من طريق يوسف ابن أبي إسحاق عن أبي إسحاق به.","vol":"19","page":22},{"text":"١٠٨١٥ - حدثنا أبو الأزهر (^١)، حدثنا إسحاق بن منصور (^٢)، حدثنا إبراهيم بن يوسف بن أبي إسحاق، عن أبيه، عن أبي إسحاق، أنه سمع الأسود بن يزيد يقول: سمعت أبا موسى يقول: لقد قدمت أنا وأخي من اليمن، فمكثنا حينًا ما نرى إلا أن عبد الله بن مسعود من أهل البيت، مما نرى من دخوله، ودخول أمه على النبي ﷺ (^٣).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) موضع الالتقاء هو: إسحاق بن منصور.\n(^٣) انظر: تخريج الحديث رقم (١٠٨١٤).\nفائدة الاستخراج: أتم المصنف رواية إسحاق بن منصور، واقتصر مسلم على ذكر صدر الحديث، ثم أحال على رواية يحيى بن آدم.","vol":"19","page":23},{"text":"١٠٨١٦ - حدثنا محمد بن علي بن داود ابن أخت غزال (^١)،\n⦗٢٤⦘ حدثنا سعيد بن محمد الجرمي (^٢) ح\nوحدثنا يوسف القاضي (^٣)، حدثنا محمد بن أبي بكر (^٤)، قالا: حدثنا عبد الرحمن بن مهدي (^٥)، حدثنا سفيان (^٦)، عن أبي إسحاق، عن الأسود، قال: قال لي أبو موسى: أتيت رسول الله ﷺ وأنا أُرى (^٧) أن عبد الله من أهل البيت.\nأو ما ذكر من هذا (^٨).\n_________\n(^١) أبو بكر البغدادي، نزيل مصر (ت ٢٦٤ هـ).\n(^٢) الجرمي -بفتح الجيم، وسكون الراء المهملة-: نسبة إلى جرم، وهي قبيلة من اليمن، وهو جرم ابن ربان بن عمران بن قضاعة.\nوسعيد -الذي في الإسناد- هو: أبو عبيد الله الكوفي، قال ابن معين، وأحمد، وابن حجر \"صدوق\"، ووثقه أبو داود. انظر: تاريخ بغداد (٩/ ٨٧)، الأنساب (٣/ ٢٥١، ٢٥٣)، تهذيب الكمال (١١/ ٤٥)، التقريب (ص ٢٤٠).\n(^٣) ابن يعقوب بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم.\n(^٤) المقدمي -بالتشديد-، أبو عبد الله الثقفي مولاهم.\n(^٥) موضع الالتقاء هو: عبد الرحمن بن مهدي.\n(^٦) هو الثوري.\n(^٧) بالضم: أي أظن. شرح صحيح مسلم للنووي (١٦/ ٢٢).\n(^٨) أخرجه مسلم في صحيحه (كتاب الفضائل -باب من فضائل عبد الله بن مسعود وأمه ﵄-٤/ ١٩١١، رقم ١١١).","vol":"19","page":23},{"text":"١٠٨١٧ - حدثنا أبو عبد الرحمن النسائي (^١)، حدثنا عمرو بن\n⦗٢٥⦘ علي (^٢)، حدثنا يحيى بن سعيد (^٣)، حدثنا (^٤) شعبة (^٥)، عن أبي إسحاق قال: سمعت أبا الأحوص (^٦)، قال: شهدت أبا مسعود البدري (^٧) وحذيفة لما مات عبد الله، فقال أحدهما لصاحبه: أترى ترك بعده مثله، قال: لئن قلت ذاك كان يشهد إذا غبنا، ويؤذن له إذا حُجبنا (^٨).\n_________\n(^١) هو الإمام أحمد بن شعيب النسائي.\n(^٢) الفلاس، الإمام المحدث الناقد.\n(^٣) القطان، الإمام المحدث الناقد.\n(^٤) في (ك): \"أخبرنا\".\n(^٥) موضع الالتقاء هو: شعبة بن الحجاج.\n(^٦) هو: عوف بن مالك بن نضلة الجشمي الكوفي.\n(^٧) هو عقبة بن عمرو الأنصاري.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄-٤/ ١٩١١، رقم ١١٢).\nفوائد الاستخراج: ١/ سلسلة إسناد المصنف إلى شعبة أئمة حفاظ نقاد.\n٢ /رواية المصنف: \"شهد أبا مسعود البدري وحذيفة. . .\"، وعند مسلم: \"شهدت أبا موسى وأبا مسعود. . .\".","vol":"19","page":24},{"text":"١٠٨١٨ - حدثني محمد بن محمد -يعني ابن رجاء- (^١)، حدثنا محمد بن بشار (^٢)، حدثنا محمد بن جعفر، حدثنا شعبة، عن أبي إسحاق، قال: سمعت أبا الأحوص، قال: سمعت أبا موسى وأبا مسعود حين مات ابن مسعود قال أحدهما لصاحبه: أتراه ترك بعده\n⦗٢٦⦘ مثله؟ فقال: إن قلت ذاك إن كان ليؤذن له إذا حجبنا، ويشهد إذا غبنا (^٣).\n_________\n(^١) السندي، أبو بكر الإسفرائيني.\n(^٢) موضع الالتقاء هو: محمد بن بشار.\n(^٣) انظر: تخريج الحديث رقم (١٠٨١٧).","vol":"19","page":25},{"text":"١٠٨١٩ - حدثنا يوسف القاضي، حدثنا حفص بن عمر (^١)، حدثنا شعبة (^٢)، عن أبي إسحاق، عن أبي الأحوص، قال: كنت قاعدًا مع أبي موسى وأبي مسعود، فذكرا عبد الله بن مسعود، فقال أحدهما لصاحبه: فذكر مثله (^٣).\n* وروى يحيى بن آدم (^٤)، حدثنا قطبة (^٥)، عن الأعمش، عن مالك بن الحارث، عن أبي الأحوص، قال: كنا في دار أبي موسى مع نفر من أصحاب عبد الله، وهم ينظرون في مصحف، فقام عبد الله، فقال أبو مسعود: ما أعلم رسول الله (^٦) ﷺ ترك بعده أعلم بما\n⦗٢٧⦘ أنزل الله من هذا القائم، فقال أبو موسى: أما لئن (^٧) قلت ذلك، لقد كان يشهد إذا غبنا، ويؤذن له إذا حجبنا (^٨).\n* [وروى عبيد الله بن موسى، عن شيبان، عن الأعمش، عن مالك، عن أبي الأحوص: كنت جالسًا مع حذيفة وأبي موسى (^٩)] (^١٠).\n* أبو كريب (^١١) قال: حدثنا محمد بن أبي عبيدة، حدثنا أبي (^١٢)، عن الأعمش، عن زيد بن وهب، قال: كنت جالسًا مع حذيفة وأبي موسى (^١٣).\n⦗٢٨⦘ * رواه معاوية بن عمرو (^١٤)، حدثنا زائدة (^١٥)، عن الأعمش (^١٦)، عن مسلم (^١٧)، عن مسروق، عن عبد الله قال: والله ما نزلت في القرآن سورة إلا أنا أعلم حيث أنزلت، وما أنزلت منه آية إلا أنا أعلم فيما أنزلت، ولو أعلم أحدًا أعلم بكتاب الله مني تبلغه الإبل لأتيته (^١٨).\n_________\n(^١) ابن الحارث بن سخبرة، أبو عمر الأزدي النمري البصري، المشهور بالحوضي.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١١، رقم ١١٢).\n(^٤) ابن سليمان الكوفي، ومن طريقه أخرج مسلم الحديث كما سيأتي، انظر: تهذيب الكمال (٣١/ ١٨٨).\n(^٥) ابن عبد العزيز بن سياه الأسدي الكوفي.\n(^٦) (ك ٥/ ١٦٨ / أ).\n(^٧) في (ك) و(هـ): \"إن\".\n(^٨) هذا الحديث علقه المصنف هنا، وقد وصله مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١٢، رقم ١١٣) من طريق أبي كريب محمد بن العلاء، حدثنا يحيى بن آدم به.\n(^٩) هذا الحديث علقه المصنف، ووصله الإمام مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١٢، رقم ١١٣ مكرر)، من طريق القاسم بن زكريا حدثنا عبيد الله بن موسى به.\n(^١٠) هذا الإسناد ليس في نسخة (ك) و(هـ).\n(^١١) هو: محمد بن العلاء، وهو شيخ مسلم كما سيأتي إن شاء الله.\n(^١٢) هو: أبو عبيدة عبد الملك بن معين بن عبد الرحمن بن عبد الله بن مسعود الهذلي.\n(^١٣) هذا الحديث علقه المصنف، ووصله مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١٢، رقم ١١٣ مكرر)، فقال: حدثنا أبو كريب، حدثنا محمد بن أبي عبيدة. . . وساق الإسناد إلى زيد بن وهب.\n(^١٤) ابن المهلب بن عمرو بن شبيب الأزدي المعنيّ، أبو عمرو البغدادي.\n(^١٥) ابن قدامة الثقفي، أبو الصلت الكوفي.\n(^١٦) موضع الالتقاء هو: الأعمش.\n(^١٧) ابن صبيح، أبو الضحى الكوفي.\n(^١٨) هكذا ورد هذا الحديث هنا معلقًا، ووصله مسلم في صحيحه من طريق قطبة عن الأعمش به (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄-٤/ ١٩١٢ رقم ١١٥ مكرر).\nوكذا وصله البخاري في صحيحه (كتاب فضائل القرآن -باب القراء من أصحاب النبي ﷺ ٤/ ١٩١٢، رقم ٤٧١٦) من طريق حفص بن غياث عن الأعمش به.","vol":"19","page":26},{"text":"١٠٨٢٠ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى (^١)، أخبرنا شيبان (^٢)، عن الأعمش (^٣)، عن أبي الضحى، عن مسروق، قال: قال عبد الله: لقد قرأت من في رسول الله ﷺ بضعًا (^٤) وسبعين سورة، ولو\n⦗٢٩⦘ أعلم أن أحدًا أعلم بكتاب الله مني تبلغني إليه (^٥) الإبل لأتيته (^٦).\n_________\n(^١) ابن أبي المختار، واسمه: باذام العبسي مولاهم، أبو محمد الكوفي.\n(^٢) ابن عبد الرحمن التميمي مولاهم، النحوي، أبو معاوية البصري.\n(^٣) موضع الالتقاء هو: الأعمش.\n(^٤) هكذا في صحيح البخاري، وهو الصواب، وجاء في الأصل ونسخة (ك) و(هـ): \"بضع\".\n(^٥) في (ك): \"تبلغه الإبل\"، وفي (هـ): \"تبلغني الإبل\".\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄-٤/ ١٩١٣، رقم ١١٥)، وأخرجه البخاري في صحيحه (كتاب فضائل القرآن -باب القراء من أصحاب النبي ﷺ ٤/ ١٩١٢، رقم ٤٧١٤) من طريق حفص بن غياث عن الأعمش عن أبي وائل عن ابن مسعود به.\nفائدة الاستخراج: جاء الإسناد عند المصنف بذكر كنية مسلم بن صبيح وهي: \"أبو الضحى\"، وهو مشهور بكنيته.","vol":"19","page":28},{"text":"١٠٨٢١ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا سعيد بن سليمان، حدثنا أبو شهاب (^١)، عن الأعمش (^٢)، عن أبي وائل، قال: خطبنا ابن مسعود على المنبر فقال: ﴿وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ﴾ (^٣) غلوا (^٤) مصاحفكم، كيف تأمروني أن أقرأ على قراءة زيد بن ثابت؟ لقد قرأت من في رسول الله ﷺ بضعًا (^٥) وسبعين سورة، وإن زيدًا ليأتي\n⦗٣٠⦘ مع الغلمان له ذؤابتان (^٦)، والله ما نزل [شيءٌ] (^٧) من القرآن إلا وأنا أعلم في أي شيء نزل، وما أحد أعلم بكتاب الله مني، وما أنا بأخيركم، ولو أعلم مكان أحد أعلم بكتاب الله مني لأتيته.\nقال أبو وائل: فلما نزل عن المنبر جلست في الحلق (^٨)، فما أحد ينكر ما قال (^٩).\n_________\n(^١) هو الأصغر، واسمه: عبد ربه بن نافع الكناني، أبو شهاب الحناط الكوفي، نزيل المدائن.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) سورة آل عمران، آية (١٦١).\n(^٤) أي: اكتموها، ولا تسلموها، والتزموها إلى أن تلقوا الله تعالى، ومنه الغلول في الغنم، وهو: أن يخفى الشيء فلا يرد إلى القسم.\nالمفهم لما أشكل من تلخيص كتاب مسلم (٦/ ٣٧٣)، معجم مقاييس اللغة (٤/ ٣٧٧).\n(^٥) جاء في الأصل، وفي نسخة (ك) و(هـ): \"بضع\"، والصواب ما أثبته.\n(^٦) تثينة ذؤابة، وهي: الشعر المضفور من شعر الرأس. النهاية (٢/ ١٥١)، وهذه الجملة ليست في صحيح مسلم.\n(^٧) زيادة من (هـ).\n(^٨) بفتح الحاء المهملة وفتح اللام، هكذا جاء ضبطها في الأصل، وهكذا ضبطها القرطبي في المفهم، والنووي، وهي: جمع الحلْقة -بسكون اللام- وهي الجماعة من الناس مستديرون كحلقة الباب. انظر: المفهم (٦/ ٣٧٤، ٣٧٥)، شرح صحيح مسلم (١٦/ ٢٤)، النهاية (١/ ٤٢٦).\n(^٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١٢، رقم ١١٤).\nوتقدم تخريج البخاري هذا الحديث، انظر: حديث رقم (١٠٨٢٠).","vol":"19","page":29},{"text":"١٠٨٢٢ - حدثنا يوسف القاضي (^١)، حدثنا محمد بن\n⦗٣١⦘ أبي بكر (^٢)، حدثنا عبد الواحد بن زياد (^٣)، قال: حدثنا الأعمش (^٤)، عن شقيق، عن عبد الله قال: أخذت من فيّ رسول الله ﷺ بضعًا (^٥) وسبعين سورة (^٦).\n_________\n(^١) هكذا في الأصل وهو الصواب، وجاء في (ك) و(هـ): \"أبو يوسف\" وهو خطأ، ولم أقف في شيوخ أبي عوانة على من هذه كنيته.\nويوسف القاضي هو شيخ المصنف، وتلميذ محمد بن أبي بكر المقدمي وراويته.\nكما في تهذيب الكمال (٢٤/ ٥٣٦)، وقد تقدمت ترجمته.\n(^٢) هو المقدمي.\n(^٣) العبدي مولاهم، البصري (ت ١٧٦ هـ).\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) جاء في الأصل ونسخة (ك) و(هـ): \"بضع\"، والصواب ما أثبته.\n(^٦) انظر: تخريج الحديث رقم (١٠٨٢١).","vol":"19","page":30},{"text":"١٠٨٢٣ - حدثنا ابن أبي الحنين (^١)، حدثنا عمر بن حفص بن غِياث (^٢)، حدثنا أبي (^٣)، حدثنا الأعمش (^٤)، حدثنا شقيق، قال: خطبنا عبد الله حين نهاه عثمان، فقال: على قراءة من تأمروني أن أقرأ؟ والله لقد أخذت من في رسول الله ﷺ بضعًا (^٥) وسبعين سورة، وقد علم أصحاب رسول الله ﷺ (^٦) أبي أعلمهم بكتاب الله، وما أنا بخيرهم.\nقال شقيق: فجلست في الحلق أسمع ما يقولون، فما سمعت رادًّا\n⦗٣٢⦘ عليه، ولا أحدًا يقول غير ذلك (^٧).\n_________\n(^١) أبو جعفر محمد بن الحسين بن موسى بن أبي الحنين الحنيني الكوفي، الإمام المحدث.\n(^٢) ابن غياث -بكسر المعجمة وآخره مثلثة- بن طلق بن معاوية النخعي، أبو حفص الكوفي (ت ٣٢٢ هـ).\n(^٣) حفص بن غياث، أبو عمر النخعي القاضي.\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) جاء في الأصل، ونسخة (ك) و(هـ): \"بضع\".\n(^٦) (ك ٥/ ١٦٨/ب).\n(^٧) انظر: تخريج الحديث رقم (١٠٨٢١).","vol":"19","page":31},{"text":"١٠٨٢٤ - حدثنا أبو أمية [قال] (^١): حدثنا جعفر بن عون (^٢)، ويعلى بن عبيد (^٣)، قالا: حدثنا الأعمش (^٤)، عن شقيق، عن مسروق، قال: بينا عبد الله بن عمرو يحدثنا، حتى ذكرنا عبد الله بن مسعود، فقال: لقد ذكرتم رجلًا لا أزال أحبه، بعدما سمعت من رسول الله ﷺ ما سمعته، يقول: \"خذوا القرآن من أربعة من ابن أم عبد (^٥)، فبدأ به، ومن أُبي بن كعب، ومن معاذ بن جبل، ومن سالم مولى أبي حذيفة\" (^٦).\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) ابن جعفر بن عمرو بن حريث المخزومي.\n(^٣) ابن أبي أمية الكوفي، أبو يوسف الطنافسي.\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) هذه النسبة إلى أمه ﵂، وهي: أم عبد الله بنت ود بن سواءه. الإصابة (٤/ ٢٣٣).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه-٤/ ١٩١٣، رقم ١١٦)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عبد الله بن مسعود-٣/ ١٣٧٢ رقم ٣٥٤٩) من طريق شعبة عن الأعمش به بنحوه، وأخرجه أيضًا (كتاب فضائل الصحابة- باب مناقب سالم مولى أبي حذيفة-٣/ ١٣٧٢، رقم ٣٥٤٨) من طريق عمرو بن مرة عن إبراهيم عن مسروق به.","vol":"19","page":32},{"text":"١٠٨٢٥ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية (^٢)، عن الأعمش، عن أبي وائل، عن مسروق، عن عبد الله بن عمرو، قال: قال النبي ﷺ: \"خذوا القرآن من أربعة: من عبد الله بن مسعود، وأُبي بن كعب، ومعاذ بن جبل، وسالم مولى أبي حذيفة\" (^٣).\n_________\n(^١) ابن علي الطائي، (ت ٢٦٥ هـ).\n(^٢) هو محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله مسعود وأمه- ٤/ ١٩١٤، رقم ١١٧)، وتقدم تخريج البخاري هذا الحديث، انظر: حديث رقم (١٠٨٢٤).","vol":"19","page":33},{"text":"١٠٨٢٦ - حدثنا علي بن عبد العزيز (^١)، حدثنا أبو عبيد (^٢)، حدثنا أبو معاوية (^٣) بمثله (^٤).\n_________\n(^١) ابن المرزبان بن سابور، أبو الحسن البغوي، نزيل مكة.\n(^٢) هو القاسم بن سلّام- بالتشديد- البغدادي، الإمام الثقة الحافظ، صاحب التصانيف.\n(^٣) موضع الالتقاء هو: أبو معاوية.\n(^٤) انظر تخريج الحديث رقم (١٠٨٢٥).","vol":"19","page":33},{"text":"١٠٨٢٧ - حدثنا أبو بكر الجعفي (^١)، حدثنا أبو أسامة (^٢)، حدثنا الأعمش (^٣)، عن شقيق، عن مسروق، عن عبد الله (^٤)، قال: قال\n⦗٣٤⦘ رسول الله ﷺ: \"خذوا القرآن من أربعة: من عبد الله بن مسعود، فبدأ به، وأُبي بن كعب، ومعاذ بن جبل، وسالم مولى أبي حذيفة\" (^٥).\n_________\n(^١) هو محمد بن عبد الرحمن بن الحسن بن علي بن الوليد الكوفي.\n(^٢) حماد بن أسامة القرشي مولاهم، الكوفي.\n(^٣) موضع الالتقاء هو: الأعمش.\n(^٤) هو عبد الله بن عمرو بن العاص ﵄، كما تقدم التصريح به في =\n⦗٣٤⦘ = الروايات السابقة.\n(^٥) انظر تخريج الحديث رقم (١٠٨٢٥).","vol":"19","page":33},{"text":"١٠٨٢٨ - حدثنا معاوية بن صالح (^١)، حدثنا إسماعيل (^٢) بن أبي إسماعيل المؤدب، حدثنا أبي (^٣)، عن الأعمش (^٤)، عن أبي وائل، عن مسروق، عن عبد الله (^٥)، عن النبي ﷺ مثله (^٦).\n_________\n(^١) ابن أبي عبيد الله الأشعري، أبو عبيد الله الدمشقي (ت ٢٦٣ هـ).\n(^٢) ابن إبراهيم بن سليمان بن رزين البغدادي.\nضعفه الأزدي، والدارقطني. انظر: تاريخ بغداد (٦/ ٢٤٩).\n(^٣) هو أبو إسماعيل المؤدب: إبراهيم بن سليمان بن رزين البغدادي.\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) هو عبد الله بن عمرو بن العاص ﵄.\n(^٦) انظر: تخريج الحديث رقم (١٠٨٢٥).","vol":"19","page":34},{"text":"١٠٨٢٩ - حدثنا يونس بن حبيب (^١) [قال] (^٢): حدثنا أبو داود (^٣)، حدثنا شعبة (^٤)، حدثنا الأعمش، قال: سمعت أبا وائل، يحدث\n⦗٣٥⦘ عن مسروق، قال: سمعت عبد الله بن عمرو يقول: سمعت رسول الله ﷺ يقول: \"استقرؤا القرآن من أربعة: من عبد الله بن مسعود، ومعاذ بن جبل، وأُبي ابن كعب، وسالم مولى أبي حذيفة\" (^٥).\n_________\n(^١) ابن عبد القاهر بن عبد العزيز، أبو بشر العجلي مولاهم، الأصبهاني.\n(^٢) زيادة من (ك) و(هـ).\n(^٣) هو الطيالسي: سليمان بن داود بن الجارود البصري.\n(^٤) ابن الحجاج، وهو موضع الالتقاء.\n(^٥) انظر: تخريج حديث رقم (١٠٨٢٥).\nفائدة الاستخراج: تصريح الأعمش بالسماع من أبي وائل.","vol":"19","page":34},{"text":"١٠٨٣٠ - حدثنا عبد الله بن أحمد بن حنبل (^١) [قال] (^٢): حدثني أبي [قال] (^٣): حدثنا محمد بن جعفر (^٤)، حدثنا شعبة، عن سليمان (^٥)، قال: سمعت أبا وائل يحدث عن مسروق، عن عبد الله بن عمرو، عن النبي ﷺ، أنه قال: \"استقرؤا القرآن من أربعة: من عبد الله بن مسعود، وسالم مولى أبي حذيفة، ومعاذ بن جبل، وأُبي بن كعب\"، قال: ولم يكن (^٦) رسول الله ﷺ فاحشًا، ولا متفحشًا، وقال رسول الله ﷺ: \"إن من أحبكم إلي أحسنكم أخلاقًا\" (^٧).\n_________\n(^١) أبو عبد الرحمن الشيباني، الإمام الحافظ.\n(^٢) زيادة من (ك، هـ).\n(^٣) زيادة من (ك، هـ).\n(^٤) موضع الالتقاء هو: محمد بن جعفر (غندر).\n(^٥) هو: الأعمش.\n(^٦) (ك ٥/ ١٦٩ / أ).\n(^٧) انظر: تخريج حديث رقم (١٠٨٢٥).\nفوائد الاستخراج: =\n⦗٣٦⦘ = ١/ أتم المصنف رواية محمد بن جعفر، واقتصر مسلم على الإسناد دون المتن، ثم قال مسلم ﵀: \"إن ابن أبي عدي، ومحمد بن جعفر اختلفا عن شعبة في تنسيق الأربعة\".\n٢ / زيادة قوله: \"ولم يكن رسول الله فاحشًا. .\" وليست هي عند مسلم.\nتنبيه: إن الناظر في أسانيد شعبة عن الأعمش يجد أن أصحاب شعبة اتفقوا في ذكر الأول، وهو ابن مسعود، واختلفوا في ذكر الثاني والثالث والرابع.\nولعل الراجح في ذكر الثاني هو: سالم مولى أبي حذيفة، وذلك لأن أكثر الثقات من أصحاب شعبة على ذلك، وهم: محمد بن جعفر، ومعاذ بن معاذ، وحجاج بن محمد المصيصي، ووهب ابن جرير، ولا شك أن روايتهم مقدمة، خاصة وأن محمد بن جعفر كان ربيب شعبة، وهو من أوثق الناس في شعبة، وكذلك معاذ بن معاذ، -والله أعلم- ومما يؤيد ذلك قول شعبة الآتي برقم (١٠٨٣٢).","vol":"19","page":35},{"text":"١٠٨٣١ - حدثنا ابن المنادي (^١)، حدثنا وهب بن جرير (^٢)، حدثنا شعبة (^٣)، عن الأعمش، عن أبي وائل، عن مسروق، عن عبد الله بن عمرو: أن النبي ﷺ لم يكن فاحشًا ولا متفحشًا، وقال: \"إن أحبكم إلي أحسنكم أخلاقًا\"، وكان يقول: \"استقرؤوا القرآن من أربعة: عبد الله بن مسعود، وسالم مولى أبي حذيفة، ومعاذ بن جبل، وأُبي بن كعب\" (^٤).\n_________\n(^١) أبو جعفر محمد بن أبي داود عبيد الله بن يزيد، البغدادي.\n(^٢) ابن حازم بن زيد، أبو عبد الله الأزدي.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) انظر: تخريج حديث رقم (١٠٨٢٥).\nفائدة الاستخراج: فيه زيادة في أول الحديث، وهي قوله: \"أن النبي ﷺ لم يكن =\n⦗٣٧⦘ = فاحشًا ولا متفحشًا، وقال: إن أحبكم إلي أحسنكم أخلاقًا. .\".","vol":"19","page":36},{"text":"١٠٨٣٢ - حدثنا يوسف بن مسلم (^١)، حدثنا حجاج (^٢)، حدثنا شعبة (^٣)، عن عمرو بن مرة، عن إبراهيم، عن مسروق، قال: ذكروا ابن مسعود عند عبد الله بن عمرو، فقال: ذاك رجل لا أزال أحبه، بعد ما سمعت رسول الله ﷺ يقول: \"استقرؤوا القرآن من أربعة: من ابن مسعود، وسالم مولى أبي حذيفة، وأُبي بن كعب، ومعاذ بن جبل\".\nقال شعبة: بدأ بابن مسعود وسالم، ولا أدري من الثالث: أُبي بن كعب، أو معاذ؟ (^٤).\n_________\n(^١) هو: يوسف بن سعيد بن مسلم -بالتشديد- المصيصي، أبو يعقوب، نزيل أنطاكية.\n(^٢) ابن محمد المصيصي، الأعور، أبو محمد، ترمذي الأصل نزل بغداد ثم المصيصية.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن مسعود وأمه ﵄ ٤/ ١٩١٤، رقم ١١٨).\nفائدة الاستخراج: هو ما صرح به شعبة من قوله: بدأ بابن مسعود. . إلخ.","vol":"19","page":37},{"text":"١٠٨٣٣ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا شعبة (^٢) [قال] (^٣): أخبرني عمرو بن مرة، عن إبراهيم النخعي، عن\n⦗٣٨⦘ مسروق قال: ذُكر عبد الله بن مسعود عند عبد الله بن عمرو؛ فذكر مثله (^٤) [بإسناده] (^٥)، ولم يذكر قول شعبة.\n[من هنا لم يخرجاه] (^٦).\n_________\n(^١) هو الطيالسي، وقد أخرج هذا الحديث في مسنده (ص ٢٩٧، رقم ٢٢٤٥).\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١٠٨٣٢).\n(^٥) زيادة من (ك).\n(^٦) زيادة من (ك).","vol":"19","page":37},{"text":"١٠٨٣٤ - حدثنا عبد الرحمن بن بشر بن الحكم (^١)، [قال] (^٢): حدثنا بهز بن أسد (^٣) حدثنا شعبة (^٤)، حدثنا سليمان، عن أبي وائل، عن مسروق، أن عبد الله بن عمرو قال: إن رسول الله ﷺ لم يكن فاحشًا ولا متفحشًا، وقال: \"إن أحبكم إليّ أحسنكم أخلاقًا\"، وقال: \"استقرؤوا القرآن من أربعة\" (^٥).\n⦗٣٩⦘ وقال شعبة: ذكره عمرو بن مرة، عن عبد الله بن مسعود، وسالم مولى أبي حذيفة، وأبي بن كعب، ومعاذ بن جبل (^٦).\nرواه معاذ بن معاذ [عن شعبة] (^٧) (^٨).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو محمد النيسابوري.\n(^٢) زيادة من (ك).\n(^٣) العمي -بفتح العين المهملة، وتشديد الميم- أبو الأسود البصري (توفي بعد المائتين من الهجرة)، وثقه ابن معين، والنسائي، وابن حجر، وغيرهم.\nانظر: تاريخ الدارمي (ص ٨٢ رقم ٢٠٠)، الأنساب (٩/ ٣٧٨)، تهذيب الكمال (٤/ ٢٥٧)، التقريب (ص ١٢٨).\n(^٤) موضع الالتقاء هو: شعبة.\n(^٥) انظر: تخريج الحديث رقم (١٠٨٢٥)، وقد تابع بهز بن أسد وهب بن جرير عن شعبة، وانظر: حديث رقم (١٠٨٣١).\n(^٦) انظر: تخريج الحديث رقم (١٠٨٣١).\n(^٧) زيادة من (ك) و(هـ).\n(^٨) ساق مسلم إسناد هذه الرواية في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله ابن مسعود وأمه ٤/ ١٩١٤، رقم ١١٨ مكرر) من طريق عبيد الله بن معاذ عن أبيه عن شعبة به.","vol":"19","page":38},{"text":"١٠٨٣٥ - ز- حدثنا معاوية بن صالح، حدثنا إسماعيل بن أبي إسماعيل المؤدب، عن أبيه، عن الأعمش (^١)، عن إبراهيم (^٢)، عن علقمة (^٣)، عن عبد الله (^٤)، قال: قال رسول الله ﷺ: \"خذوا القرآن عن: أبي بن كعب، وسالم مولى أبي حذيفة، ومعاذ بن جبل، وابن\n⦗٤٠⦘ مسعود\" (^٥).\nوبإسناده عن الأعمش (^٦) عن أبي وائل، عن مسروق، عن عبد الله، عن النبي ﷺ مثله (^٧).\nكان أحمد بن حنبل يجتهد أن يسمع (^٨) من إسماعيل، فلم يكن يحدث (^٩).\n_________\n(^١) هو: سليمان بن مهران الأسدي الكاهلي، أبو محمد الكوفي الأعمش.\n(^٢) ابن يزيد بن قيس بن الأسود النخعي، أبو عمران الكوفي الفقيه.\n(^٣) ابن قيس بن عبد الله النخعي، الكوفي.\n(^٤) عبد الله هنا هو: ابن مسعود فيما ظهر لي، وذلك لأسباب:\n١ - أن الإمام الهيثمي عزاه لابن مسعود (مجمع الزوائد ٩/ ٣١١).\n٢ - أن علقمة لا يروي عن عبد الله بن عمرو بن العاص، فيما طالعته في ترجمة علقمة.\n٣ - إن هذه السلسلة معروفة بهذا الإسناد (الأعمش، إبراهيم، علقمة، ابن مسعود).\n(^٥) هذا الحديث في إسناده: إسماعيل بن إبراهيم المؤدب، وقد ضعفه الأزدي، والدارقطني -كما تقدم- وقد تابعه إبراهيم بن مهدي المصيصي -وقد وثقه أبو حاتم (الجرح ٢/ ١٣٩) - عن أبي إسماعيل المؤدب، أخرجه البزار في مسنده (٣/ ٢٥٨ رقم ٢٧٠٣)، والحاكم في مستدركه (٣/ ٢٢٥) وقال: \"صحيح الإسناد ولم يخرجاه\"، وقال الهيثمي: \"رواه البزار، ورجاله ثقات\" (مجمع الزوائد ٩/ ٣١١)، وللحديث شاهد من حديث عبد الله بن عمرو بن العاص عند البخاري ومسلم، وقد تقدم برقم (١٠٨٢٥).\n(^٦) (ك ٥/ ١٦٩/ ب).\n(^٧) تقدم هذا في حديث رقم (١٠٨٢٨).\n(^٨) في (ك): \"ليسمع\".\n(^٩) كان الإمام أحمد يجتهد ليسمع هذا الحديث بإسناد إسماعيل، وذلك لقلة من يرويه بهذا الإسناد، ولكن حيل بينه وبين ذلك، لأن إسماعيل لم يكن يحدث لعلة حصلت له، والله أعلم.","vol":"19","page":39},{"text":"<span data-type='title' id=toc-1365>مناقب أبي بن كعب (^١) ﵁</span>\n_________\n(^١) أُبي بن كعب بن قيس بن عبيد بن زيد بن معاوية بن عمرو بن مالك بن النجار الأنصاري، كنيته أبو المنذر، وأبو الطفيل، سيد القراء، وجمع القرآن في حياة النبي ﷺ، وعرض على النبي ﷺ، شهد المشاهد كلها، وكان رأسًا في العلم والعمل، كان عمر يسميه: سيد المسلمين، ويقول: اقرأ يا أُبي، وعدّه مسروق في الستة من أصحاب الفتيا.\nاختلف في سنة وفاته اختلافًا كثيرًا، فقيل: مات في خلافة عثمان سنة ثلاثين، قال الحافظ: وهو أثبت الأقوال. الاستيعاب (١/ ١٦٥)، السير (١/ ٣٨٩)، الإصابة (١/ ٢٧).","vol":"19","page":41},{"text":"١٠٨٣٦ - حدثنا يوسف بن مسلم، حدثنا حجاج، حدثني شعبة (^١)، عن قتادة، عن أنس قال: جمع القرآن على عهد رسول الله ﷺ أربعة: أُبي بن كعب، ومعاذ ابن جبل، وزيد بن ثابت، وأبو زيد (^٢).\nقال قتادة: فقلت لأنس: مَن أبو زيد؟ قال: أحد عمومتي (^٣).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أبو زيد: اختلفوا في اسمه، فقيل: أوس بن السكن، ورجحه الحافظ، وقيل غير ذلك. الإصابة (٧/ ١٥٨).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي بن كعب، وجماعة من الأنصار- ٤/ ١٩١٤ رقم ١١٩) من طريق محمد بن المثنى عن أبي داود الطيالسي عن شعبة به.\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب زيد بن ثابت- ٣/ ١٣٨٦، رقم ٣٥٩٩) من طريق يحيى القطان عن شعبة به.","vol":"19","page":41},{"text":"١٠٨٣٧ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)،\n⦗٤٢⦘[قال] (^٢): حدثنا شعبة، عن قتادة، قال: سمعت أنس بن مالك يقول: جمع القرآن على عهد رسول الله ﷺ أربعة: أُبي [بن كعب] (^٣)، ومعاذ [بن جبل] (^٤)، وزيد، وأبو زيد.\nقلت لأنس: من أبو زيد؟ قال: أحد عمومتي (^٥).\nرواه أبو موسى (^٦) عن أبي داود، وزاد: \"كلهم من الأنصار\".\n_________\n(^١) الطيالسي، وهو موضع الالتقاء، وقد أخرج هذا الحديث في مسنده (ص ٢٧٠، رقم ٢٠١٨).\n(^٢) زيادة من (ك) و(هـ).\n(^٣) زيادة من (ك) و(هـ).\n(^٤) زيادة من (ك) و(هـ).\n(^٥) انظر: تخريجه في الحديث رقم (١٠٨٣٦).\n(^٦) هو: محمد بن المثنى، وهو شيخ مسلم في هذا الحديث كما تقدم، انظر: حديث رقم (١٠٨٣٦).\nفائدة الاستخراج: أن رواية المصنف ليس فيها قوله: \"كلهم من الأنصار\"، وقد رواه حجاج عن شعبة بدون هذه اللفظة، كما في الحديث رقم (١٠٨٣٦).\nواختلفت الرواية عن أبي داود: فلم تذكر في رواية يونس عنه (عند المصنف هنا).\nوذكرت هذه اللفظة من رواية أبي موسى عنه (عند مسلم).","vol":"19","page":41},{"text":"١٠٨٣٨ - حدثنا الصغاني، حدثنا سعيد بن عامر (^١)، عن شعبة (^٢)، عن قتادة، عن أنس بن مالك قال: جمع القرآن على عهد رسول الله ﷺ أربعة كلهم من الأنصار: أُبي ابن كعب، ومعاذ بن جبل،\n⦗٤٣⦘ وزيد بن ثابت، وأبو زيد.\nقلت: من أبو زيد؟ قال: أحد عمومتي (^٣).\n_________\n(^١) الضُّبَعي أبو محمد البصري.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١٠٨٣٦).","vol":"19","page":42},{"text":"١٠٨٣٩ - حدثنا أبو أمية، [قال] (^١): حدثنا شبابة (^٢)، [قال] (^٣): حدثنا شعبة (^٤)، بإسناده مثله (^٥).\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) ابن سوار المدائني، أصله من خراسان، يقال: كان اسمه مروان.\n(^٣) زيادة من (ك) و(هـ).\n(^٤) موضع الالتقاء هو: شعبة.\n(^٥) انظر: تخريج الحديث رقم (١٠٨٣٦).","vol":"19","page":43},{"text":"١٠٨٤٠ - حدثنا يعقوب بن سفيان (^١)، [قال] (^٢): حدثنا عمرو بن عاصم (^٣)، [قال] (^٤): حدثنا همام، [قال] (^٥): حدثنا قتادة قال: قلت لأنس بن مالك: من جمع القرآن على عهد رسول الله ﷺ؟ قال: أربعة كلهم من الأنصار (^٦): أُبي بن كعب، ومعاذ بن جبل، وزيد بن\n⦗٤٤⦘ ثابت، ورجل من الأنصار يكنى: أبا زيد (^٧).\n_________\n(^١) ابن جوان الفارسي، أبو يوسف الفسوي، صاحب التصانيف المشهورة.\n(^٢) زيادة من (ك) و(هـ).\n(^٣) موضع الالتقاء هو: عمرو بن عاصم، وهو الكلابي بكسر الكاف، وبعد اللام ألف، وفي آخرها الباء الموحدة-. الأنساب (١١/ ١٨٣).\n(^٤) زيادة من (ك) و(هـ).\n(^٥) زيادة من (ك) و(هـ).\n(^٦) جاء في (ك): \"كلهم من قريش\"، وجاء في نسخة (ك) فوق كلمة \"قريش\" =\n⦗٤٤⦘ = تضبيب، وهذا خطأ، والصواب ما أثبته، وهو في الأصل وصحيح مسلم من طريق عمرو بن عاصم عن همام، وصحيح البخاري من طريق حفص بن عمر عن همام به.\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي بن كعب -٤/ ١٩١٤ رقم ١٢٠)، وأخرجه البخاري في صحيحه (كتاب فضائل القرآن- باب القرآء من أصحاب النبي ﷺ- ٤/ ١٩١٢، رقم ٤٧١٧).","vol":"19","page":43},{"text":"١٠٨٤١ - حدثنا يوسف بن مسلم، [قال] (^١): حدثنا حجاج، [قال] (^٢): حدثني شعبة (^٣)، قال: سمعت قتادة، يحدث عن أنس قال: قال رسول الله ﷺ لأبي بن كعب حين نزلت: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ (^٤): \"إن الله ﷿ أمرني أن أقرأ عليك: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ قال: وسماني؟ قال: \"نعم\" [قال] (^٥): فبكى (^٦)!.\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) زيادة من (ك) و(هـ).\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) سورة البينة، آية (١).\n(^٥) زيادة من (ك) و(هـ).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي بن كعب، وجماعة من الأنصار- ٤/ ١٩١٥، رقم ١٢٢)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب أبي بن كعب- ٣/ ١٣٨٥، رقم ٣٥٩٨) من طريق غندر عن شعبة به.","vol":"19","page":44},{"text":"١٠٨٤٢ - حدثنا أبو قلابة (^١)، [قال] (^٢): حدثنا بكر بن بكار (^٣)، [قال] (^٤): حدثنا شعبة (^٥) بإسناده مثله (^٦).\n_________\n(^١) واسمه: عبد الملك بن محمد بن عبد الله بن محمد بن عبد الملك بن مسلم، أبو قلابة الرقاشي.\n(^٢) زيادة من (ك، هـ).\n(^٣) أبو عمرو القيسي البصري.\n(^٤) زيادة من (ك) و(هـ).\n(^٥) موضع الالتقاء هو: شعبة.\n(^٦) انظر: تخريج الحديث رقم (١٠٨٤١).","vol":"19","page":45},{"text":"١٠٨٤٣ - أخبرنا (^١) عبد الله بن أحمد بن حنبل، [قال] (^٢): حدثني أبي، [قال] (^٣): حدثنا محمد بن جعفر (^٤)، قال: حدثنا شعبة ح\nوحدثنا يوسف بن مسلم، [قال] (^٥): حدثنا حجاج، [قال] (^٦): حدثنا شعبة (^٧)، قال: سمعت قتادة، يحدث عن أنس قال: قال رسول الله ﷺ لأبي بن كعب -زاد حجاج (^٨) حين\n⦗٤٦⦘ أنزلت (^٩) ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾. . . (^١٠)، قالا جميعًا-: \"إن الله أمرني أن أقرأ عليك ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ \" قال: وسماني؟ قال: \"نعم\" قال: فبكى (^١١).\n_________\n(^١) في (ك) و(هـ): \"حدثنا\".\n(^٢) زيادة من (ك) و(هـ).\n(^٣) زيادة من (ك) و(هـ).\n(^٤) موضع الالتقاء في الإسناد الأول هو: محمد بن جعفر (غندر).\n(^٥) زيادة من (ك) و(هـ).\n(^٦) زيادة من (ك) و(هـ).\n(^٧) موضع الالتقاء في الإسناد الثاني هو: شعبة.\n(^٨) (ك ٥/ ١٧٠ / أ).\n(^٩) في (ك): \"نزلت\".\n(^١٠) سورة البينة، آية (١).\n(^١١) انظر: تخريج الحديث رقم (١٠٨٤١).","vol":"19","page":45},{"text":"<span data-type='title' id=toc-1366>مناقب سعد بن معاذ (^١) ﵁</span>\n_________\n(^١) سعد بن معاذ بن النعمان بن امرئ القيس بن زيد بن عبد الأشهل بن جشم بن الحارث بن الخزرج ابن النبيت بن مالك بن الأوس الأنصاري الأشهلي.\nسيد الأوس، شهد بدرًا باتفاق، ورمي بسهم يوم الخندق، فعاش بعد ذلك شهرًا حتى حكم في بني قريظة، وأجيبت دعوته في ذلك، ثم انتفض جرحه فمات، وذلك سنة خمس.\nالاستيعاب (٢/ ١٦٧)، السير (١/ ٢٧٩)، الإصابة (٣/ ٨٤).","vol":"19","page":47},{"text":"١٠٨٤٤ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، قال: قرأنا على عبد الرزاق (^٢)، عن ابن جريج، قال: أخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: قال رسول الله ﷺ وجنازة سعد بن معاذ بين أيديهم-: \"اهتز لها عرش الرحمن ﷿\" (^٣).\n_________\n(^١) هو: أبو يعقوب الدّبري -بفتح الدال المهملة، والباء المنقوطة، والراء المهملة- راوية عبد الرزاق.\n(^٢) موضع الالتقاء هو: عبد الرزاق.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ - ٤/ ١٩١٥، رقم ١٢٣).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب سعد بن معاذ- ٣/ ١٣٨٤، رقم ٣٥٩٢) من طريق أبي سفيان عن جابر.","vol":"19","page":47},{"text":"١٠٨٤٥ - حدثنا أبو العباس (^١) الغزي (^٢)، حدثنا الفريابي (^٣) ح\n⦗٤٨⦘ وحدثنا الصغاني، حدثنا قبيصة (^٤)، قالا: حدثنا سفيان (^٥)، عن الأعمش (^٦)، عن أبي سفيان (^٧)، عن جابر قال: قال رسول الله ﷺ: \"اهتز عرش الرحمن لموت سعد بن معاذ\" هذا لفظ الفريابي (^٨).\n_________\n(^١) هو: عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) هذه النسبة إلى غزة، بليدة من بلاد فلسطين على مرحلة من بيت المقدس. الأنساب (١٠/ ٤٠).\n(^٣) هو: محمد بن يوسف بن واقد الضبي (ت ٢١٢ هـ). =\n⦗٤٨⦘ = وثقه أبو حاتم، والنسائي، وغيرهما.\nانظر: الجرح والتعديل (٨/ ١١٩)، تهذيب الكمال (٢٧/ ٥٢).\n(^٤) هو: قبيصة بن عقبة بن سفيان السوائي.\n(^٥) هو: الثوري.\n(^٦) موضع الالتقاء هو: الأعمش.\n(^٧) هو: طلحة بن نافع الواسطي.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٥، رقم ١٢٤).\nوتقدم تخريج البخاري هذه الرواية، انظر: تخريج الحديث رقم (١٠٨٤٤).","vol":"19","page":47},{"text":"١٠٨٤٦ - حدثنا علي بن حرب، قال: حدثنا عبد الله بن إدريس (^١)، بإسناده نحوه (^٢).\nقال علي (^٣): حدثنيه يحيى يعني الحماني (^٤)، عن ابن إدريس.\n⦗٤٩⦘ أخرج مسلم عن عمرو الناقد عن ابن إدريس على لفظ حديث الفريابي (^٥).\n_________\n(^١) الأودي، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١٠٨٤٥).\n(^٣) هو: ابن حرب، وهذا يدل على أنه سمع الحديث من ابن إدريس مباشرة، ثم أخذه عنه بواسطة.\n(^٤) يحيى بن عبد الحميد بن عبد الرحمن الحماني -بكسر المهملة، وتشديد الميم-. =\n⦗٤٩⦘ = مختلف فيه، والخلاصة: أن جمهور الأئمة على تضعيفه؛ كأحمد، وابن المديني، والبخاري، وأبي زرعة، والنسائي، وغيرهم.\nولذلك حكم عليه الحافظ ابن حجر في الفتح بأنه ضعيف.\nانظر: التاريخ الصغير (ص ٣٢٨)، الضعفاء لأبي زرعة (٢/ ٦٦٩)، الضعفاء والمتروكين (ص ١٠٨)، تهذيب الكمال (٣١/ ٤١٩)، بحر الدم (ص ٢٤٠)، فتح الباري (٣/ ٤٧٢).\n(^٥) صحيح مسلم (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﷺ ٤/ ١٩١٥ رقم ١٢٤).","vol":"19","page":48},{"text":"١٠٨٤٧ - حدثنا أبو الأحوص صاحبنا (^١)، [قال] (^٢): حدثنا محمد بن عبد الرحمن البصري (^٣)، [قال] (^٤): حدثنا محمد بن سواء (^٥)، عن سعيد بن أبي عروبة (^٦)، عن قتادة، قال: حدثنا أنس بن مالك: أن النبي ﷺ قال -وجنازة سعد بن معاذ موضوعة-: \"اهتز لها عرش الرحمن\" (^٧).\n_________\n(^١) هو: إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٢) زيادة من (ك).\n(^٣) هو العلاف البصري، تقدم في الحديث (٢١٧١).\n(^٤) زيادة من (ك).\n(^٥) بتخفيف الواو والمد: ابن عنبر السدوسي، أبو الخطاب البصري.\n(^٦) موضع الالتقاء هو: سعيد بن أبي عروبة.\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٥) من طريق عبد الوهاب بن عطاء الخفاف. =\n⦗٥٠⦘ = فائدة الاستخراج: ١/ متابعة محمد بن سواء لعبد الوهاب الخفاف في الرواية عن سعيد بن أبي عروبة، قال الإمام أحمد: \"محمد بن سواء هو عند أصحاب الحديث أحلى من الخفاف، إلا أن الخفاف أقدم سماعا\". العلل لأحمد، برواية ابنه عبد الله (٢/ ٣٥٦ رقم ٢٥٧٦).\n٢ / التصريح باسم سعد بن معاذ في قوله: \"وجنازة سعد بن معاذ\"، وعند مسلم: \"وجنازته -يعني سعدًا-\".","vol":"19","page":49},{"text":"١٠٨٤٨ - ز- حدثنا الصغاني، وغيره، قالا: حدثنا عبد الوهاب ابن عطاء (^١)، [قال] (^٢): حدثنا سعيد بن أبي عروبة (^٣)، عن قتادة (^٤)، عن أنس بن مالك قال: افتخر الحيان من الأنصار: الأوس والخزرج، فقالت الأوس: منا غسيل الملائكة حنظلة ابن الراهب (^٥)، ومنا من اهتز له عرش الرحمن، ومنا من حمته (^٦) الدبر (^٧): عاصم ابن\n⦗٥١⦘ ثابت بن [أبي] (^٨) الأقلح (^٩)، ومنا من أجيزت شهادته بشهادة (^١٠) رجلين: خزيمة ابن ثابت (^١١).\nقال: فقال الخزرجيون: منا أربعة جمعوا القرآن لم يجمعه أحد غيرهم: زيد بن ثابت، وأبو زيد، وأبي بن كعب،\n⦗٥٢⦘ ومعاذ بن جبل (^١٢).\n_________\n(^١) هو: الخفاف، أبو نصر العجلي مولاهم، البصري.\n(^٢) زيادة من (ك).\n(^٣) سعيد بن أبي عروبة، واسمه: مهران العدوي، أبو النضر البصري.\n(^٤) هو: ابن دعامة السدوسي، أبو الخطاب البصري.\n(^٥) هو: حنظلة بن أبي عامر بن صيفي بن مالك الأنصاري الأوسي، كان أبوه في الجاهلية يعرف بالراهب، واسمه: عمرو، ويقال: عبد عمرو، استشهد حنظلة يوم أحد.\nوقصة غسل الملائكة لحنظلة أخرجها الحاكم في المستدرك (٣/ ٢٠٤).\n(^٦) أي: منعته منهم. فتح الباري (٧/ ٤٤٤).\n(^٧) الدبر -بفتح الدال المهملة وسكون الباء- قال البزار: الدبر هذه الزنابير الكبار الخمر، وكذلك قال السهيلي، وقيل: ذكور النحل. =\n⦗٥١⦘ = انظر: كشف الأستار (٣/ ٣٠٣)، حياة الحيوان للدميري (١/ ٤٦٥)، فتح الباري (٧/ ٤٤٤).\n(^٨) زيادة من (ك).\n(^٩) اسم أبي الأقلح: قيس بن عصمة، وكان عاصم من السابقين الأولين من الأنصار (الإصابة ٣/ ٩٦٩). وقصة حماية الدبر له أخرجها البخاري في صحيحه (كتاب الجهاد -باب هل يستأسر الرجل-٣/ ١١٠٨ - رقم ٢٨٨٠).\n(^١٠) في (ك): \"شهادة\".\n(^١١) ابن الفاكه بن ثعلبة بن ساعدة الأنصاري الأوسي، ثم الخطمي.\nقتل بصفين، وكان من كبار جيش علي ﵁. السير (٢/ ٤٨٥)، الإصابة (٢/ ٢٧٨).\nوكان يدعى ذا الشهادتين؛ لأن رسول الله ﷺ جعل شهادته بشهادة رجلين.\nانظر: مصنف عبد الرزاق (١١/ ٢٣٥ - رقم ٢٠٤١٦)، وصحيح البخاري (كتاب التفسير، باب قول الله تعالى: ﴿فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ ٤/ ١٧٩٥ - رقم ٤٥٠٦).\nوقصته في الشهادة أخرجه أبو داود في سننه (كتاب الأقضية -باب إذا علم الحاكم صدق الشاهد الواحد- ٤/ ٣١ - رقم ٣٦٠٧).\n(^١٢) إسناد أبي عوانة صحيح.\nوالحديث أخرجه أبو يعلى في مسنده (٥/ ٣٢٩ رقم ٢٩٥٣)، والطبراني في معجمه الكبير (٤/ ١٠)، والبزار في مسنده (٣/ ٣٠٣ رقم ٢٨٠٢ كشف الأستار) كلهم من طريق عبد الوهاب بن عطاء به.\nقال الهيثمي في المجمع (١٠/ ٤١): \"في الصحيح منه \"الذين جمعوا القرآن\" رواه أبو يعلى والبزار والطبراني ورجالهم رجال الصحيح\"، وأورده الحافظ ابن حجر في مختصر زوائد مسند البزار (٢/ ٣٧٧) وقال: \"إسناده صحيح\".","vol":"19","page":50},{"text":"١٠٨٤٩ - حدثنا محمد (^١) بن كثير الحراني، حدثنا عبد الرحمن بن عمرو (^٢)، عن معقل بن عبيد الله (^٣)، عن أبي الزبير (^٤)، عن جابر، أن رسول الله ﷺ قال -وجنازة سعد ابن معاذ بين أيديهم-: \"اهتز لها عرش الرحمن\" (^٥) (^٦).\n_________\n(^١) ابن يحيى بن كثير، أبو عبد الله الكلبي، الحافظ، لقبه: لؤلؤ.\n(^٢) هو الحراني.\n(^٣) هو الجزري، أبو عبد الله العبسي مولاهم، الحراني.\n(^٤) هو: محمد بن مسلم بن تدرس المكي، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ-٤/ ١٩١٥، رقم ١٢٣)، وتقدم تخريج البخاري هذه الرواية، انظر: تخريج الحديث رقم (١٠٨٤٤).\n(^٦) (ك ٥/ ١٧٠/ ب).","vol":"19","page":52},{"text":"١٠٨٥٠ - حدثنا عمار بن رجاء (^١)، ويونس بن حبيب، قالا: حدثنا أبو داود (^٢)، [قال] (^٣): حدثنا شعبة، عن أبي إسحاق، قال: سمعت البراء يقول: أُهدِيَت إلى رسول الله ﷺ حلة حرير، فجعلوا يلمسونها ويعجبون من لينها، فقال رسول الله ﷺ: لمنديل من مناديل سعد بن معاذ في الجنة ألين من هذا\" (^٤).\n_________\n(^١) أبو ياسر التغلبي (ت ٢٦٧).\n(^٢) موضع الالتقاء هو: أبو داود الطيالسي.\n(^٣) زيادة من (ك) و(هـ).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٦ مكرر) من طريق أحمد بن عبدة عن أبي داود الطيالسي به، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب سعد بن معاذ ﵁-٣/ ١٣٨٣، ١٣٨٤، رقم ٣٥٩١) من طريق محمد بن جعفر (غندر) عن شعبة به.\nفائدة الاستخراج: أتم أبو عوانة ﵀ رواية أبي داود الطيالسي، بينما اقتصر مسلم ﵀ على ذكر الإسناد فقط، ثم أحال على لفظ حديث محمد بن جعفر عن شعبة.","vol":"19","page":53},{"text":"١٠٨٥١ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود (^١)، [قال] (^٢): حدثنا شعبة، عن قتادة، عن أنس: أن النبي ﷺ أُتي بثوب حرير، فجعلوا يعجبون منه، فقال النبي ﷺ: \"لمنادليل\n⦗٥٤⦘ سعد بن معاذ -أو قال: لبعض مناديل سعد بن معاذ- ألين من هذا\" (^٣)\n_________\n(^١) موضع الالتقاء هو: أبو داود الطيالسي.\n(^٢) زيادة من (ك) و(هـ).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٦ مكرر) من طريق أحمد بن عبدة عن أبي داود الطيالسي به.\nفائدة الاستخراج:\n١/ أتم أبو عوانة رواية أبي داود الطيالسي، واقتصر مسلم على الإسناد فقط، ثم أحال على لفظ حديث البراء، من طريق محمد بن جعفر عن شعبة.\n٢ / فيه زيادة، وهي: ذكر الشك في قوله: \"أو قال: لبعض. .\".","vol":"19","page":53},{"text":"١٠٨٥٢ - حدثنا أبو قلابة، [قال] (^١): حدثنا عمرو بن مرزوق (^٢)، أخبرنا شعبة بإسناده: \"أحسن من هذا\" (^٣).\nروى حديث شعبة، عن أبي إسحاق: أحمد بن عبدة (^٤)، عن أبي داود الحديثين جميعًا (^٥) وحديث شعبة، عن أبي إسحاق رواه غندر عن شعبة (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) الباهلي، أبو عثمان البصري.\n(^٣) أي أن لفظ عمرو بن مرزوق عن شعبة لحديث قتادة لفظه: \"أحسن من هذا\"، ورواية أبي داود المتقدمة عن شعبة عن قتادة، لفظه: \"ألين من هذا\".\n(^٤) الضبي، وهو شيخ مسلم، انظر: تخريج الحديثين رقم (١٠٨٥٠، ١٠٨٥١).\n(^٥) يعني: حديث البراء بن عازب، وحديث أنس بن مالك ﵄، وقد تقدم تخريجهما رقم (١٠٨٥١، ١٠٨٥٠)\n(^٦) قوله: \"وحديث شعبة عن أبي إسحاق. .\" الخ ليس في نسخة (ك)، وأخرج =\n⦗٥٥⦘ = طريق غندر عن شعبة عن أبي إسحاق: مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٦)، والبخاري كما تقدم، انظر: تخريج حديث رقم (١٠٨٥٠).","vol":"19","page":54},{"text":"١٠٨٥٣ - حدثنا الصغاني، حدثنا زهير بن حرب (^١)، حدثنا يونس بن محمد، حدثنا شيبان، عن قتادة، عن أنس بن مالك أنه قال: أُهدي لرسول الله ﷺ جبة من سندس، وكان ينهى عن الحرير، فعجب الناس منها، فقال: \"والذي نفس محمد بيده! إن مناديل سعد ابن معاذ في الجنة أحسن من هذا\" (^٢).\n_________\n(^١) زهير بن حرب هو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٧)، وأخرحه البخاري في صحيحه (كتاب بدء الخلق -باب ما جاء في صفة الجنة، وأنها مخلوقة- ٣/ ١١٨٧، رقم ٣٠٧٦) من طريق عبد الله بن محمد الجعفي، عن يونس بن محمد به.","vol":"19","page":55},{"text":"١٠٨٥٤ - حدثنا أحمد (^١)، حدثنا أبو موسى (^٢) قراءة، عن\n⦗٥٦⦘ سالم بن نوح (^٣)، عن عمر -يعني ابن عامر-، عن قتادة، عن أنس: أن أُكيدر دومة (^٤) بعث إلى رسول الله ﷺ جبة سندس، فلبسها رسول الله ﷺ، فعجب الناس منها، فقال: \"أتعجبون من هذه، فوالذي نفسي بيده، لمناديل سعد بن معاذ في الجنة خير منها\" (^٥).\n_________\n(^١) لم يتبين لي من هو، ولم يصرح به ابن حجر في إتحاف المهرة (٢/ ٢١٥)، ولعله: أحمد بن سلمة، الذي يخرج المصنف على كنابه الصحيح (السير ١٣/ ٣٧٣)، ويحتمل أنه النسائي، فهو من شيوخ المصنف، ومن تلاميذ أبي موسى محمد بن المثنى، وقد روى هذا الحديث في سننه الكبرى (كتاب الزينة -باب لبس السندس- ٥/ ٤٧١ - رقم ٩٦١٤) من طريق عمرو بن علي (الفلاس) حدثنا سالم بن نوح به.\n(^٢) هو: محمد بن المثنى العنزي، المعروف بالزمن.\n(^٣) موضع الالتقاء هو: سالم بن نوح.\n(^٤) هو: تصغير \"أكدر\" و\"دومة\" -بضم المهملة وسكون الواو- بلد بين الحجاز والشام، وهي دومة الجندل بقرب تبوك، وكان \"أكدر\" ملكها، وهو: أكيدر بن عبد الملك الكندي، وكان نصرانيًّا. مراصد الاطلاع (٢/ ٥٤٢)، الفتح (٥/ ٢٧٣).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٧، رقم ١٢٧ مكرر).\nوأخرجه البخاري في صحيحه معلقًا، مجزومًا به من طريق سعيد بن أبي عروبة عن قتادة به (كتاب الهبة -باب قبول الهدية من المشركين-٢/ ٩٢٣، رقم ٢٤٧٣).\nفائدة الاستخراج:\n١/ ساق المصنف تمام لفظ الحديث، بينما اقتصر مسلم على بعضه.\n٢/ قوله: \"فلبسها\" ليست عند مسلم.","vol":"19","page":55},{"text":"١٠٨٥٥ - حدثنا أبو بكر يحيى بن أبي طالب (^١)، [قال] (^٢): حدثنا عبد الوهاب بن عطاء، حدثنا سعيد، عن قتادة، عن أنس: أن أكيدر دومة أهدى إلى رسول الله ﷺ جبة، وذلك قبل أن ينهى عن الحرير، فعجب الناس منها، فقال: \"أتعجبون من هذه،\n⦗٥٧⦘ فوالذي نفسي بيده، لمناديل سعد بن معاذ في الجنة أحسن من هذا\" (^٣).\n_________\n(^١) واسم أبي طالب: جعفر بن الزبرقان.\n(^٢) زيادة من (ك، ٥).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سعد بن معاذ ﵁ ٤/ ١٩١٦، رقم ١٢٧) من طريق شيبان عن قتادة به، وفيه: \"وكان ينهى عن الحرير\" ورواية المصنف هنا بلفظ: \"قبل أن ينهى عن الحرير\".\nوأخرجه البخاري في صحيحه معلقًا مجزومًا به (كتاب الهبة -باب قبول الهدية من المشركين - ٢/ ٩٢٣، رقم ٢٤٧٣)، ووصله ابن حجر من طريق الضياء في المختارة (كما في تغليق التعليق ٣/ ٣٦٥) من طريق يزيد ابن زريع، عن سعيد به، فمدار الحديث على سعيد بن أبي عروبة، وهو من الثقات، فالحديث صحيح، والله أعلم.","vol":"19","page":56},{"text":"١٠٨٥٦ - حدثنا أبو الأحوص صاحبنا، حدثنا محمد بن عبد الرحمن، [قال] (^١): حدثنا محمد بن سواء، عن سعيد بإسناده مثله (^٢) (^٣).\n_________\n(^١) زيادة من (ك. ٥).\n(^٢) (ك ٥/ ١٧١/أ).\n(^٣) انظر: الحديث رقم (١٠٨٥٥).","vol":"19","page":57},{"text":"<span data-type='title' id=toc-1367>من مناقب عبد الله بن عمرو بن حرام (^١) ﵁</span>\n_________\n(^١) ابن ثعلبة بن حرام الأنصاري الخزرجي السلمي، معدود في أهل العقبة، وبدر، وكان أحد النقباء، استشهد يوم أحد ﵁.\nالاستيعاب (٣/ ٨٤)، السير (١/ ٣٢٤)، الإصابة (٤/ ١٨٩).","vol":"19","page":58},{"text":"١٠٨٥٧ - حدثنا سليمان بن سيف، حدثنا علي بن المديني، حدثنا سفيان بن عيينة (^١)، عن ابن المنكدر، سمع جابر بن عبد الله يقول (^٢): لما كان يوم أحد جيء بأبي مسجًّى (^٣)، قال: وقد مُثل به، فأردت أن أرفع الثوب، فنهاني قومي، فرفعه رسول الله ﷺ، أو أمر به فرفع، فسمع صوت باكية أو صائحة، فقال: \"من هذه\"؟ فقالوا (^٤): بنت عمرو، أو أخت عمرو، فقال: \"ولم تبكي؟ فما زالت الملائكة تظله بأجنحتها حتى رفع\" (^٥).\n_________\n(^١) موضع الالتقاء هو: سفيان بن عيينة.\n(^٢) في (ك) و(هـ): \"قال\".\n(^٣) أي: مغطى. النهاية (٢/ ٣٤٥)، المشارق للقاضي عياض (٢/ ٢٠٧).\n(^٤) في (ك) و(هـ): \"قالوا\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمرو بن حرام- ٤/ ١٩١٧، رقم ١٢٩)، وأخرجه البخاري في صحيحه (كتاب الجنائز -باب ما يكره من النياحة على الميت- ١/ ٤٣٤، رقم ١٢٣١) من طريق علي بن المديني عن سفيان به.\nفائدة الاستخراج: جاء عند مسلم تكرار قوله: \"فأردت أن أرفع =\n⦗٥٩⦘ = الثوب منها فنهاني قومي\" وأما رواية أبي عوانة فليس فيها تكرار.","vol":"19","page":58},{"text":"١٠٨٥٨ - حدثنا يوسف بن مسلم، حدثنا حجاج، [قال] (^١): حدثني شعبة (^٢) ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة، أخبرنا (^٣) محمد بن المنكدر، عن جابر قال: لما قتل أبي جعلت أكشف الثوب عن وجهه، فجعل القوم ينهوني، ورسول الله ﷺ لا ينهاني، فجعلت عمتي فاطمة بنت عمرو تبكي، ثم قال رسول الله ﷺ: \"تبكين أو لا تبكين، ما زالت الملائكة تظله بأجنحتها حتى رفعتموه\" (^٤).\nاللفظ ليوسف.\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) موضع الالتقاء في كلا الإسنادين هو: شعبة.\n(^٣) في (ك) و(هـ): \"أخبرني\".\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمرو بن حرام- ٤/ ١٩١٨، رقم ١٣٠)، وأخرجه البخاري في صحيحه (كتاب الجنائز -باب الدخول على الميت بعد الموت إذا أدرج في كفنه- ١/ ٤٢٠، رقم ١١٨٧) من طريق غندر عن شعبة به.","vol":"19","page":59},{"text":"١٠٨٥٩ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن ابن جريج (^١)، قال: أخبرني محمد بن المنكدر، أنه سمع جابر بن عبد الله يقول: جاء قومي بأبي قتيلًا يوم أحد، فأتوا به النبي ﷺ، فجعلت أبكي، وأريد\n⦗٦٠⦘ أن أكشف عنه، فأبى قومي أن يدعوني أن أكشف عنه، والنبي ﷺ ينظر فلا يمنعني، ولا يدعني، وهو ساكت (^٢).\n_________\n(^١) موضع الالتقاء هو: ابن جريج.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمرو بن حرام- ٤/ ١٩١٨، رقم ١٣٠).\nوأخرجه البخاري في صحيحه معلقًا، حيث قال عقب حديث شعبة عن ابن المنكدر: \"تابعه ابن جريج، أخبرني ابن المنكدر، سمع جابرا ﵁\" (كتاب الجنائز -باب الدخول على الميت بعد الموت إذا أدرج في كفنه-١/ ٤٢٠، رقم ١١٨٧).\nفائدة الاستخراج: ١/ساق أبو عوانة المتن، واقتصر مسلم على الإسناد فقط دون المتن.\n٢/ فيه التصريح بسماع ابن جريج من ابن المنكدر.","vol":"19","page":59},{"text":"١٠٨٦٠ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، أخبرنا عبد الرزاق (^٢)، أخبرنا معمر، عن محمد بن المنكدر، قال: سمعت جابر بن عبد الله يقول: قتل أبي يوم أحد، فأتي به النبي ﷺ، فوضع بين يديه مجدعًا (^٣) قد مُثِّل به، قال: فأكببت أبكي عليه، والقوم يحجزوني، والنبي ﷺ يراني فلا (^٤) ينهاني، حتى رفع، فقال النبي ﷺ: \"ما زالت الملائكة حوله حتى رفع، وكان على أبي دين، فكان الغرماء\n⦗٦١⦘ يأتون النخل، فينظرونه، فيستقلونه، فقال النبي ﷺ: \"إذا أردت أن تجد (^٥)، فآذني\" قال: فأتيته، فذهب معي حتى قام فيه، فدعا فيه بالبركة، قال: فقضيت ما كان على أبي وفضل لنا طعام كثير (^٦).\n_________\n(^١) هو الدبري.\n(^٢) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٣) أي: مقطوع الأنف والأذنين، قال الخليل: \"الجدع، قطع الأنف والأذن\". المشارق (١/ ١٤٢).\n(^٤) في (ك): \"ولا\".\n(^٥) أي: تقطع ثمره. المشارق (١/ ١٤١).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمرو بن حرام- ٤/ ١٩١٨، رقم ١٣٠).\nفائدة الاستخراج: أن أبا عوانة ساق لفظ الحديث بتمامه، ومسلم اقتصر على الإسناد.","vol":"19","page":60},{"text":"١٠٨٦١ - حدثنا هلال بن العلاء (^١)، حدثنا أبي (^٢)، وعبد الله بن جعفر (^٣)، قالا: حدثنا عبيد الله بن عمرو (^٤) (^٥)، عن (^٦) عبد الكريم، عن محمد بن المنكدر، عن جابر قال: جيء بأبي يوم أحد مجدعًا، قال: فجعلت أبكي عليه، وأكشف عن وجهه، ولا ينهاني رسول الله ﷺ، [قال] (^٧): فلما رفع قال رسول الله ﷺ: \"ما زالت الملائكة حآفة بأجنحتها حتى رفع\".\n⦗٦٢⦘ قال: ثم ذكر الحديث -حديث معمر- بطوله (^٨).\n_________\n(^١) ابن هلال بن عمر بن هلال بن أبي عطية الباهلي الرقي، يكنى أبا عمر.\n(^٢) العلاء بن هلال، أبو محمد الرقي.\n(^٣) هو: ابن غيلان الرقي، أبو عبد الرحمن القرشي مولاهم.\n(^٤) ابن أبي الوليد الأسدي مولاهم، أبو وهب الرقي، وهو موضع الالتقاء.\n(^٥) جاءت نسبته في المخطوط: \"الجزري\"، وعند الرجوع إلى مصادر ترجمة عبيد الله لم أقف على من نسبه إلى الجزري، وإنما الجزري نسبة عبد الكريم، وهو شيخ عبيد الله.\n(^٦) (ك ٥/ ١٧١/ ب).\n(^٧) زيادة من (ك) و(هـ).\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمرو بن حرام- ٤/ ١٩١٨، رقم ١٣٠ مكرر).\nفائدة الاستخراج: أن أبا عوانة ساق الشاهد من الحديث، بينما اقتصر مسلم ﵀ على ذكر صدر الحديث، وأحال على رواية شعبة، عن ابن المنكدر.","vol":"19","page":61},{"text":"١٠٨٦٢ - حدثنا أبو أمية، حدثنا عمرو بن عثمان (^١)، وجندل بن والق (^٢)، قالا: حدثنا عبيد الله بن عمرو (^٣)، بإسناده مثله (^٤)\n_________\n(^١) هو: الكلابي الرقي، أبو عمر، ويقال: أبو سعيد، مولى بني الوحيد.\n(^٢) التغلبي، أبو علي الكوفي، قال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات، قال البزار: \"ليس بالقوي\"، وقال ابن حجر: \"صدوق يغلط ويصحف\".\nانظر: الجرح (٢/ ٥٣٥)، الثقات لابن حبان (٨/ ١٦٧)، تهذيب التهذيب (٢/ ١١٩)، التقريب (ص ١٤٣).\n(^٣) موضع الالتقاء هو: عبيد الله بن عمرو.\n(^٤) انظر: تخريج الحديث رقم (١٠٨٦١).","vol":"19","page":62},{"text":"<span data-type='title' id=toc-1368>من مناقب أبي دجانة ﵁ </span>(^١)\n_________\n(^١) أبو دجانة، اسمه: سماك بن خرشة، وقيل: ابن أوس بن خرشة، متفق على شهوده بدرًا، قتل يوم اليمامة. الاستيعاب (٢/ ٢١٢ و٤/ ٢٠٩)، السير (١/ ٢٤٣)، الإصابة (٧/ ١١٩).","vol":"19","page":63},{"text":"١٠٨٦٣ - حدثنا جعفر الصائغ، حدثنا عفان بن مسلم (^١)، حدثنا حماد بن سلمة، أخبرنا ثابت، عن أنس بن مالك، أن النبي ﷺ: أخذ سيفًا يوم أحد، فقال: \"من يأخذ هذا السيف\"؟ فبسطوا أيديهم، كل إنسان يقول: أنا، [أنا] (^٢)، فقال: \"من يأخذه بحقه\"؟ فأحجم (^٣) القوم، فقال سماك أبو دجانة: أنا آخذه بحقه، فأخذه ففلق به هام المشركين (^٤).\n_________\n(^١) موضع الالتقاء هو: عفان بن مسلم الصفار.\n(^٢) زيادة من (ك).\n(^٣) قال النووي: \"هو بحاء، ثم جيم -هكذا في معظم نسخ بلادنا (أي من صحيح مسلم)، وفي بعضها تقديم الجيم على الحاء، ومعناهما: تأخروا وكفوا\". شرح صحيح مسلم (١٦/ ٣٦).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي دجانة سماك بن خرشة ﵁ ٤/ ١٩١٧، رقم ١٢٨).","vol":"19","page":63},{"text":"١٠٨٦٤ - حدثنا أبو داود الحراني، حدثنا عارم أبو النعمان، حدثنا حماد بن سلمة (^١)، أخبرنا ثابت، عن أنس بن مالك: أن\n⦗٦٤⦘ رسول الله ﷺ أخذ سيفًا يوم أحد، فقال: \"من يأخذ هذا السيف\"؟ فجعل هذا يقول: أنا، ويقول هذا: أنا، قال رسول الله ﷺ: \"أيكم يأخذه بحقه\"؟ فأحجموا، فقال سماك أبو دجانة: أنا آخذه، ففلق به هام المشركين يوم أحد (^٢).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) انظر: تخريج الحديث رقم (١٠٨٦٣).","vol":"19","page":63},{"text":"<span data-type='title' id=toc-1369>ومن مناقب جليبيب ﵁ </span>(^١)\n_________\n(^١) جليبيب: كان رجلًا من ثعلبة، وكان حليفًا في الأنصار، قال ابن سعد: \"سمعت من يذكر ذلك\"، ولم أقف عليه في المطبوع من الطبقات الكبرى، وقال الحافظ: جُليبيب غير منسوب، وهو تصغير جلباب ﵁. الاستيعاب (١/ ٣٦٦)، المفهم (٦/ ٣٨٨)، الإصابة (١/ ٤٩٥).","vol":"19","page":65},{"text":"١٠٨٦٥ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا حماد بن سلمة (^١)، عن ثابت، عن كنانة بن نعيم العدوي، عن أبي برزة الأسلمي: أن رسول الله ﷺ كان في مغزىً له، فلما فرغ من القتال قال: \"هل تفقدون من أحد\"؟ قالوا: نفقد والله فلانًا وفلانًا، قال رسول الله ﷺ: \"انظروا هل تفقدون من أحد\"؟ قالوا: نفقد فلانًا وفلانًا، قال: \"لكني أفقد جليببًا، فاطلبوه\" فوجدوه عند سبعة قد قتلهم، ثم قتلوه، فأتي النبي ﷺ فأخبر، فانتهى إليه، فقال: \"قتل سبعة ثم قتلوه! هذا مني وأنا منه، قتل سبعة ثم قتلوه، هذا مني وأنا منه\" مرتين أو ثلاثًا (^٢) ثم قال بذراعيه هكذا، فبسطها، فوُضع على ذراعي النبي ﷺ حتى حفر له، فما كان له سرير إلا ذارعي النبي ﷺ حتى دفن، قال: وما ذكر غسلًا (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) (ك ٥/ ١٧٢ / ب).\n(^٣) أخرجه مسلم في صحيحه كتاب فضائل الصحابة باب فضائل جليبيب ﵁-٤/ ١٩١٨، رقم ١٣١).","vol":"19","page":65},{"text":"١٠٨٦٦ - حدثنا إبراهيم بن مرزوق (^١)، وجعفر بن محمد الأنطاكي الخفاف (^٢)، قالا: حدثنا أبو الوليد، حدثنا حماد بن سلمة (^٣)، عن ثابت البناني، عن كنانة بن نعيم، عن أبي برزة الأسلمي: أن النبي ﷺ كان في مغزىً له مع المشركين، فأفاء الله ﷿ عليه، فقال: \"هل تفقدون من أحد\"؟ قالوا: نعم، فلانًا وفلانًا، ثم قال: \"هل تفقدون من أحد\"؟ قالوا: نعم، فلانًا وفلانًا، قالها ثلاثًا، ثم قال: \"لكني أفقد جليبيبًا، التمسوه في القتلى\"، فطلبوه، فوجده إلى جنب سبعة قتلهم ثم قتلوه، فأتي النبي ﷺ فأُخبر، فأتاه، فقال: \"هذا مني وأنا منه، قتل سبعة ثم قتلوه\"، فحمله رسول الله ﷺ على ساعده، ما له سرير إلا ساعدي النبي ﷺ حتى حفر له، ودُفن، ولم يذكر غسلًا (^٤).\n_________\n(^١) ابن دينار، أبو إسحاق البصري.\n(^٢) الخفاف -بفتح الخاء المعجمة، وتشديد الفاء الأولى- هذه النسبة لعمل الخفاف إلى تلبس.\n(^٣) موضع الالتقاء هو: حماد بن سلمة.\n(^٤) انظر: تخريج الحديث رقم (١٠٨٦٥).","vol":"19","page":66},{"text":"١٠٨٦٧ - حدثنا عثمان بن خرزاذ، [قال] (^١): حدثنا حفص بن عمر الحوضي، حدثنا حماد بن سلمة (^٢)، بإسناده مثله (^٣).\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) انظر: تخريج الحديث رقم (١٠٨٦٥).","vol":"19","page":66},{"text":"١٠٨٦٨ - حدثنا محمد بن يحيى النيسابوري (^١)، حدثنا حجاج بن منهال، حدثنا حماد ابن سلمة (^٢)، عن ثابت البناني، عن كنانة بن نعيم، عن أبي برزة الأسلمي: أن رسول الله ﷺ كان في مغزىً له، فأفاء الله ﷿ عليه، فقال لأصحابه: \"هل تفقدون من أحد\"؟ فقالوا: نعم، نفقد فلانًا وفلانًا، ثم قال: \"هل تفقدون أحدًا؟ \" (^٣) قالوا: نعم، فلان وفلان، ثم قال: \"هل تفقدون أحدا\" (^٤) قالوا: لا، قال: \"لكني أفقد جليبيبًا، فاطلبوه في القتلى\" فطلبوه، فوجدوه إلى جنب سبعة، قد قتلهم ثم قتلوه، فقيل: يا رسول الله! ها هو ذا، قد قتل سبعة وقتلوه، فأتى النبي ﷺ عليه، فوقف عليه، فقال: \"قتل سبعة ثم قتلوه! هذا مني وأنا منه\" قالها ثلاث مرات، ثم احتمله النبي ﷺ على ساعديه، ما له سرير غير ساعدي نبي الله ﷺ، ثم حفروا له، فوضعه في قبره.\nقال حماد: ولم يذكر غسلًا (^٥).\n_________\n(^١) هو: الذهلي.\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) في (ك) و(هـ): \"من أحد\".\n(^٤) في (ك) و(هـ): \"من أحد\".\n(^٥) انظر: تخريج الحديث رقم (١٠٨٦٥).","vol":"19","page":67},{"text":"<span data-type='title' id=toc-1370>ومن مناقب أبي ذر جندب بن السكن ويقال: ابن جنادة (^١) ويقال: اسيمه: بربر (^٢)، مات سنة اثنتين وثلاثين ﵁</span>\n_________\n(^١) (ك ٥/ ١٧٢/ ب).\n(^٢) قال الحافظ: \"مختلف في اسمه، واسم أبيه، والمشهور: أنه جندب بن جنادة بن سكن. الزاهد المشهور الصادق اللهجة، كان من السابقين إلى الإسلام، يقال: إن إسلامه كان بعد أربعة، ثم انصرف إلى بلاد قومه، فأقام بها حتى قدم رسول الله ﷺ المدينة، ولم تتهيأ له الهجرة إلا بعد ذلك، وكان طويلًا، أسمر اللون، نحيفا ﵁.\nوكانت وفاته سنة ثنتين وثلاثين بالربذة، وهذا هو قول الأكثر\" أ. هـ، وهو اختيار أبي عوانة هنا. انظر: الاستيعاب (٤/ ٢١٦)، السير (٢/ ٤٦)، الإصابة (٧/ ١٢٥).","vol":"19","page":68},{"text":"١٠٨٦٩ - حدثنا محمد بن يحيى النيسابوري، حدثنا عبد الله بن مسلمة القعنبي (^١) ح\nوحدثنا أبو يحيى بن أبي مسرة (^٢)، حدثنا عبد الله بن يزيد المقرئ (^٣)، قالا: حدثنا سليمان بن المغيرة (^٤)، عن حميد بن هلال، عن عبد الله بن الصامت، عن أبي ذر، قال: قال أبو ذر: خرجنا من قومنا\n⦗٦٩⦘ غفار، وكانوا يحلون الشهر الحرام، فخرجت أنا وأخي أُنيس (^٥)، وأمنا (^٦)، فانطلقنا حتى نزلنا على خالنا في ماله، فأكرمنا خالنا وأحسن إلينا، فحسدنا قومة، وقالوا: إنك إذا خرجت عن أهلك خالف إليهم أنيس، قال: فنثا (^٧) علينا ما قيل له، قال: فقلت [له] (^٨): أما ما مضى من معروفك فقد كدرته، ولا جماع لك فيما بعد اليوم، فقربنا صرمتنا (^٩) فاحتملنا عليها، قال: وتغطى خالنا ثوبه، فجعل يبكي، فانطلقنا حتى نزلنا بحضرة مكة، قال: فنافر (^١٠) أنيس عن صرمتنا وعن مثلها، فأتينا الكاهن، فخير أنيس عليه، فأتانا بصرمتنا\n⦗٧٠⦘ ومثلها معها، قال: وصليت يابن أخي قبل أن ألقى رسول الله ﷺ بثلاث سنين، قال: قلت: لمن؟ قال: لله ﷿، قال: قلت: فأين كنت تَوَجه؟ قال: حيث وجهني الله، أصلي عشاءً حتى إذا كان آخر الليل ألقيت، حتى كأني خفاء -يعني: الثوب الملقى- حتى تعلوني الشمس، قال: فقال أنيس: إن لي حاجة بمكة، فاكفني حتى آتيك، قال: فراث (^١١) عليّ، ثم أتاني، فقلت: ما حبسك؟ قال: لقيت رجلًا بمكة على دينك، يذكر أن الله ﷿ أرسله، قال أنيس: فوالله لقد سمعت قول الكهنة، فما هو بقولهم، ولقد وضعت قوله على أقراء (^١٢) الشعر، فما هو يلتئم على لسان أحد بعدي أنه شعر، والله إنه لصادق، وإنهم لكاذبون، قال: قلت: اكفني حتى أذهب فأنظر، فقال: نعم، وكن من أهل مكة على حذر، فإنهم قد شنفوا له (^١٣)، وتجهموا له (^١٤).\nقال: فقدمت مكة، فتضاعفت (^١٥) رجلًا منهم، فقلت: (^١٦) أين\n⦗٧١⦘ هذا الرجل الذي تدعون الصابئ (^١٧)؛ فأشار إلي، قال: الصابئ؟ فمال عليّ أهل الوادي بكل مدرة وعظم، حتى خررت مغشيًّا علي، فارتفعت حين ارتفعت، وكأني نصب (^١٨) أحمر، فأتيت زمزم، فغسلت عني الدم، وشربت من مائها، قال: فلبثت يابن أخي ثلاثين من بين يوم وليلة، ما لي طعام إلا ماء زمزم، فسمنت حتى تكسرت عكن (^١٩) بطني، وما وجدت على كبدي سخفة (^٢٠) جوع، قال: فبينا أهل مكة في ليلة قمراء أضحيان (^٢١)، إذ ضرب الله ﷿ على أسمختهم (^٢٢)، فما يطوف بالبيت منهم أحد غير امرأتين، فأتتا علي في\n⦗٧٢⦘ طوافهما وهما يدعوان إسافًا ونائلة (^٢٣)، فقلت: أنكحا أحدهما الآخر، فما ثناهما ذلك، قال: فأتتا علي، فقلت: هَنٌ (^٢٤) مثل الخشبة! -غير أني لم أكن- قال: فانطلقتا تولولان، وتقولان: لو كان هاهنا أحد من أنفارنا؟ فاستقبلهما رسول الله ﷺ وأبو بكر ﵁، وهما هابطان من الجبل، فقال: ما لكما؟ قالتا: الصابئ بين الكعبة وأستارها، فقال: ما قال لكما؟ قالتا: قال لنا كلمة تملأ الفم (^٢٥).\nقال: وأقبل رسول الله ﷺ وصاحبه حتى أتيا الحجر، فاستلمه، ثم طاف بالبيت، ثم صلى، فأتيته حين قضى صلاته، فكنت أول من حياه بتحية الإسلام، فقال: \"وعليك السلام ورحمة الله، ممن أنت\"؟ فقلت: من غفار، فأهوى بيده ووضع يده على جبينه، فقلت لنفسي: كره إذ انتميت إلى غفار، قال: فأهويت لآخذ بيده، فقدعني (^٢٦)\n⦗٧٣⦘ صاحبه، وكان أعلم به مني، ثم رفع رأسه، فقال: \"متى كنت هاهنا\"؟ قال: قلت: منذ ثلاثين من بين يوم وليلة، قال: \"فمن كان يطعمك\"؟ قال: قلت: ما كان لي طعام إلا ماء زمزم، قال: فسمنت حتى تكسرت عكن بطني، وما وجدت على كبدي سخفة جوع، فقال رسول الله ﷺ: \"إنها مباركة، إنها طعام طعم\"، فقال أَبو بكر: يا رسول الله! أتحفني (^٢٧) بطعامه الليلة.\nقال: فانطلق رسول الله ﷺ وانطلق أَبو بكر ﵁، وانطلقت معهما (^٢٨) ففتح أَبو بكر بابًا، فجعل يقبض لنا من زبيب الطائف، قال: فذلك أول طعام أكلت بها، قال: فغبرت (^٢٩) ما غبرت، فلقيت رسول الله ﷺ، فقال لي: \"قد وجهت إلى أرض ذات نخل، ولا أحسبها إلا يثرب، فهل أنت مبلغ عني قومك، عسى الله أن ينفعهم بك ويأجرك\"؟ فقلت: نعم.\nفانطلقت حتى قدمت على أخي أنيس، فقال: ما صنعت؟ فقلت: صنعت أن أسلمت وصدقت، فقال أنيس: ما بي رغبة عن دينك، وإني قد أسلمت وصدقت قال: ثم أتيت أمنا، فقالت: ما بي رغبة عن\n⦗٧٤⦘ دينكما، فإني قد أسلمت وصدقت، قال: واحتملنا (^٣٠)، فأتينا قومنا غفار، فأسلم بعضهم قبل أن يقدم رسول الله ﷺ المدينة، فكان يؤمهم إيماء بن رحضة (^٣١) الغفاري، وكان سيدهم، قال: وقال بقيتهم إذا قدم رسول الله ﷺ أسلمنا، فقدم رسول الله ﷺ، فأسلم بقيتهم، وجاءت أسلم فقالت: يا رسول الله! إخواننا نسلم على الذي (^٣٢) أسلموا عليه، فقال رسول الله ﷺ: \"غفار غفر الله لها، وأسلم سالمها الله\" (^٣٣). معنى حديثهما واحد (^٣٤).\n_________\n(^١) أبو عبد الرحمن البصري.\n(^٢) هو: عبد الله بن أحمد بن أبي مسرة المكي.\n(^٣) أبو عبد الرحمن المكي، الإمام المقرئ.\n(^٤) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٥) هو: أنيس بن جنادة بن سفيان بن عبيد بن حرام بن غفار الغفاري، أخو أبي ذر، وكان أكبر منه. انظر: الإصابة (١/ ١٣٦).\n(^٦) اسمها: رملة بنت الوقيعة الغفارية. الإصابة (٧/ ١٢٥).\n(^٧) أي: أخبر به، وأفشاه. غريب الحديث (٢/ ٣٩١)، المشارق (٢/ ٤)، شرح صحيح مسلم (١٦/ ٤١).\n(^٨) زيادة من (ك).\n(^٩) بكسر الصاد، وهي: القطعة من الإبل.\nانظر: غريب الحديث لابن الجوزي (١/ ٥٨٧)، المشارق (٢/ ٤٢)، شرح صحيح مسلم (١٦/ ٤١).\n(^١٠) قال أبو عبيد: المنافرة: أن يفتخر الرجلان كل واحد على صاحبه، ثم يحكما بينهما رجلًا، وكانت هذه المفاخرة بالشعر أيهما أشعر، كما بينته الرواية الأخرى.\nغريب الحديث لأبي عبيد (٤/ ٤٠)، وشرح صحيح مسلم (١٦/ ٤١).\n(^١١) أي: أبطأ. شرح صحيح مسلم للنووي (١٦/ ٤٢).\n(^١٢) أي: طرقه وأنواعه. المشارق (٢/ ١٧٥)، وشرح صحيح مسلم (١٦/ ٤٢).\n(^١٣) أي: أبغضوه. غريب الحديث (١/ ٥٦٢)، المشارق (٢/ ٢٥٤)، شرح صحيح مسلم (١٦/ ٤٧).\n(^١٤) أي: قابلوه بوجوه غليظة كريهة. المشارق (١/ ١٦٢)، وشرح صحيح مسلم (١٦/ ٤٧).\n(^١٥) أي: فنظرت إلى أضعفهم فسألته، لأن الضعيف مأمون الغائلة غالبًا. انظر: شرح صحيح مسلم (١٦/ ٤٣).\n(^١٦) (ك ٥/ ١٧٣/أ).\n(^١٧) الصابئ: هو الخارج من دين إلى آخر. المشارق (٢/ ٣٧).\n(^١٨) يعني: من كثرة الدماء، والنصب: هو الحجر والصنم كانت الجاهلية تنصب وتذبح عنده فيحمر بالدم. المشارق (٢/ ١٥)، شرح صحيح مسلم (١٦/ ٤٣).\n(^١٩) أي: طياته سمنًا، أي ينطوي بعضها على بعض، والمعنى: أي انثنت لكثرة السمن وانطوت. انظر: المشارق (٢/ ٨٢)، وشرح صحيح مسلم (١٦/ ٤٣).\n(^٢٠) أي: رقة الجوع وضعفه وهزاله، والسخف -بالفتح- رقة العيش، وبالضم: رقة العقل.\nغريب الحديث (١/ ٤٦٨)، المشارق (٢/ ٢١٠)، شرح صحيح مسلم (١٦/ ٤٣).\n(^٢١) أي: مضيئة. غريب الحديث (٢/ ٨)، وشرح صحيح مسلم (١٦/ ٤٤).\n(^٢٢) السماخ: هو الخرق الذي في الأذن، يفضي إلى الرأس، ويقال: صماخ -بالصاد- وهو أفصح وأشهر، والمراد بأصمختهم هنا: أذانهم، أي ناموا.\nغريب الحديث (١/ ٦٠٣)، المشارق (٢/ ٤٦)، شرح صحيح مسلم (١٦/ ٤٤).\n(^٢٣) إساف ونائلة: صنمان تزعم العرب أنهما كانا رجلًا وامرأة زنيا في الكعبة، فمسخا.\nوقيل: هما صنمان وضعهما عمرو بن لحي على الصفا والمروة، وكان يذبح عليهما تجاه الكعبة. انظر: النهاية (١/ ٤٩)، لسان العرب (٩/ ٦).\n(^٢٤) كناية عن كل شيء، وأكثر ما يستعمل: كناية عن الفرج والذكر.\nغريب الحديث (٢/ ٥٠٢)، المشارق (٢/ ٢٧١)، شرح صحيح مسلم (١٦/ ٤٤).\n(^٢٥) أي: عظيمة، لا شيء أقبح منها، كالشيء الذي يملأ الشيء ولا يسع غيره، وقيل: لا يمكن ذكرها كأنها تسد فم حاكيها وتملؤه. شرح صحيح مسلم (١٦/ ٤٤، ٤٥).\n(^٢٦) من القدع، وهو الكف والمنع.\nغريب الحديث (٢/ ٢٢٤)، المشارق (٢/ ١٧٣)، شرح صحيح مسلم (١٦/ ٤٥).\n(^٢٧) أي: خصني به وأكرمني بذلك كما يخص بالتحفة.\nالمشارق (١/ ١٢٠)، شرح صحيح مسلم (١٦/ ٤٨).\n(^٢٨) (ك ٥/ ١٧٣ / ب).\n(^٢٩) أي: بقيت ما بقيت. المشارق (٢/ ١٢٧).\n(^٣٠) في (ك) و(هـ): \"فاحتملنا\".\n(^٣١) هو: ابن خربة بن خفاف بن حارثة بن غفار، قديم الإسلام، قال ابن المديني: له صحبة. انظر: الإصابة (١/ ١٦٩).\n(^٣٢) هكذا في الأصل وصحيح مسلم، وهو الصواب، وجاء في (ك): \"الذين\".\n(^٣٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي ذر ﵁-٤/ ١٩١٩، رقم ١٣٢).\n(^٣٤) أي: الراويان عن سليمان بن المغيرة، وهما: القعنبي، وعبد الله بن يزيد المقرئ.","vol":"19","page":68},{"text":"١٠٨٧٠ - حدثنا إبراهيم بن مرزوق البصري، حدثنا أَبو داود، حدثنا سليمان بن المغيرة (^١)، حدثنا حميد، عن عبد الله بن الصامت، عن أبي ذر قال: خرجنا من قومنا غفار، وكانوا يحلون الشهر الحرام -وذكر الحديث بمثله- غير أنه قال: ولا جماع لك فيما بعد، وقدما\n⦗٧٥⦘ ظلمتنا (^٢)، فتغطى بثوبه، وقال فيه: فتضعفت، وقال: فأمال علي أهل الوادي، وقال: فأتيت زمزم، فغسلت عني الدماء (^٣)، وشربت من مائها، فمكثت يا ابن أخي بين ثلاثين يومًا وليلة، ما لي طعام ولا شراب إلا ماء زمزم، ولقد سمنت حتى تكسرت عكن بطني، وما أجد على كبدي سخفة جوع! فإذا أنا ذات ليلة في ليلة قمراء، إذ ضرب الله على أصمخه.\nوقال فيه: فجاء رسول الله ﷺ، فبدأ بالحجر، فاستلمه، ثم طاف بالبيت سبعًا، فانتهيت إليه، وقد صلى وصاحبه.\nوقال: فقال أَبو بكر: يا رسول الله! أسعفني بطعامه (^٤) الليلة، قال: \"نعم\"، وقال: ثم احتملنا حتى أتينا قومنا، فعرضنا عليهم الإسلام، فأسلم نصفهم، وقال النصف الباقون: إذا قدم رسول الله ﷺ المدينة أسلمنا، وكان يؤمهم إيماء بن رحضة (^٥).\n_________\n(^١) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٢) مأخوذ من الظليم، وهو الذكر من النعام. لسان العرب (١٢/ ٣٧٩).\n(^٣) في (ك) و(هـ): \"الدم\".\n(^٤) (ك ٥/ ١٧٤ / أ).\n(^٥) انظر: تخريج الحديث رقم (١٠٨٦٩).\nفائدة الاستخراج: بيان تغاير الألفاظ في القصة.","vol":"19","page":74},{"text":"١٠٨٧١ - حدثنا أَبو داود سليمان بن سيف، حدثنا أشهل بن\n⦗٧٦⦘ حاتم (^١)، حدثنا ابن عون (^٢)، عن حميد بن هلال، عن عبد الله بن الصامت، قال: قال أَبو ذر: يا ابن أخي، صليت قبل أن يبعث النبي ﷺ بسنتين، قال: قلت: إلى أين كنت توجه؟ قال: كنت أتوجه حيث وجهني الله فأصلي، فإذا كان نصف الليل سقطت كأني خرقة، قال: فنافر أخي أنيس رجلًا بصرمتنا ومثلها معها إلى كاهن من تيك (^٣) الكهان، قال: فجعل أخي أنيس يمدح الكاهن حتى غلبه، قال: فأخذنا صرمتنا ومثلها معها، قال: وكنا نزولًا على خالنا، قال: فذهب رجل من أولئك إلى خالنا، فقال: نعلم أن أنيسًا يخلفك في أهلك؟ قال: فذكر ذلك له، فقال: يا خالاه، أما ما كان من معروفك فيما مضى، فقد والله كدرته، وأما فيما بقي فوالله لا نساكنك، قال: فخرجنا بصرمتنا ومثلها معها، ومعنا أمنا، فترل بأرض من أرض تهامة، قال: فخرج أخي أنيس فأتى مكة، فلما قدم قلت: أي أخي كيف قدمت؟ كيف كنت بعدي؟ قال: بخير، قدمت مكة فرأيت رجلًا هو أشبه الناس بك، تسميه الناس الصابئ، قال: قلت: أي أخي أقم مع أمنا وفي صرمتنا حتى آتي مكة، فألقى هذا الرجل؟ قال: فقدمت مكة، فدخلت المسجد، فنظرت\n⦗٧٧⦘ رجلًا هو أهون القوم في نفسي، فقلت: أين هذا [الرجل] (^٤) الذي يسميه الناس الصابئ؟ قال: فلم يقل كما قلت: ورفع صوته، وقال: صابئ، صابئ، قال: فرماني الناس حتى تركوني كأني نصب أحمر، قال: ففررت منهم، فاختبأت بين الكعبة وبين أستارها، قال: يا ابن أخي! فمكثت بضع عشرة من بين يوم وليلة، وما لي طعام ولا شراب إلا ماء زمزم، ولقد تكسرت عكني، وما أجد سخف الجوع على كبدي (^٥) فلما كان ذات ليلة -أظنه قال أضحيانه- قال: وجاءت امرأتان، فجعلتا تطوفان بالبيت، وتدعوان إسافًا ونائلة، قال: قلت: أنكحوا أحدهما بالآخر، قال: فجعلتا تسبان وتقولان: صابئ صابئ، قال: فخرجت من (^٦) بين الكعبة وبين أستارها، ققلت: هن مثل الخشبة في كذا وكذا من الآخر! يا ابن أخي، غير أني لا أكني، قال: فجعلتا تسبان وتقولان: صابئ، صابئ، قال: فتخرجان، فتلقيان رسول الله ﷺ وأبا بكر ﵁، فقالتا: صابئ بين الكعبة وبين أستارها يقع في آلهتنا ويقول لها (^٧)، فجاء النبي ﷺ وأبو بكر فطافا بالبيت، وصليا ركعتين.\n⦗٧٨⦘ فقال: يا ابن أخي! فكنت أول من حياه تحية الإسلام، فقلت: السلام عليك يا رسول الله، فقال: \"وعليك [السلام] (^٨) ورحمة الله\" وقال: \"ممن الرجل\"؟ فقلت: من غفار، قال: فنكس، ووصف ابن عون، ووضع يده على جبهته، قال: فقلت: إنا لله كره والله القوم الذين انتميت إليهم، قال: فذهبت أناول (^٩) يده، قال: وكان صاحبه أعلم به مني، قال: فحال بيدي دون يده، قال: فرفع رأسه، فقال: \"منذ كم أنت هاهنا\"؟ فقلت: منذ بضع عشرة من بين ليلة ويوم، وما لي طعام ولا شراب إلا [ماء] (^١٠) زمزم! ولقد تكسرت عكني وما أجد سخف الجوع على كبدي، فقال: \"إنها طعام طعم\"، وقال: \"إنه قد ذكرت لي أرض بها نخل فأتني بها\" قال: وقال صاحبه: أتحفني بضيافته الليلة؟ قال: فانطلقت معه، فأتى بيتًا في أسفل مكة، فأخرج شيئًا من زبيب فأعطانيه، قال: فلما قدمت، قال أخي: أي أخي كيف قدمت؟ كيف كنت بعدي؟ قلت: بخير، قدمت مكة، فرأيت رسول الله ﷺ[فأسلمت] (^١١) واتبعت دينه، قال: أي أخي! فما بي عن دينك رغبة، فأسلم أخي، وأتيت أمي،\n⦗٧٩⦘ فقالت: أي بني! كيف قدمت؟ كيف كنت بعدي؟ قال: قلت: بخير، قدمت مكة، فرأيت رسول الله ﷺ فأسلمت واتبعت دينه، وهذا أخي أُنيس قد اتبع ديني، قالت [أمي] (^١٢): أي بني، فما بي عن دينكما من رغبة، فأسلمت، قال: ودعوت قومي فأسلم نصفهم، وقال النصف الباقي: نلقى رسول الله ﷺ (^١٣).\n_________\n(^١) الجمحي مولاهم، أَبو عمرو، وقيل: أَبو حاتم.\n(^٢) هو: عبد الله بن عون البصري، وهو موضع الالتقاء.\n(^٣) في (ك): \"أولئك\".\n(^٤) زيادة من (ك) و(هـ).\n(^٥) (ك ٥/ ١٧٤ / ب).\n(^٦) جاء في (ك) و(هـ) \"فخرجت وأمي من بين الكعبة\".\n(^٧) في (ك): \"يقول لهما\".\n(^٨) زيادة من (ك).\n(^٩) في (ك) و(هـ): \"أتناول\".\n(^١٠) زيادة من (ك) و(هـ).\n(^١١) زيادة من (ك) و(هـ).\n(^١٢) زيادة من (ك).\n(^١٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي ذر ﵁ ٤/ ١٩٢٣، رقم ١٣٢ مكرر).\nفائدة الاستخراج: أن أبا عوانة ساق لفظ الحديث بتمامه، وأما مسلم فلم يسقه بتمامه، وأحال على حديث سليمان بن المغيرة، وبين بعض الاختلاف في الألفاظ.","vol":"19","page":75},{"text":"١٠٨٧٢ - حدثنا فضلك الرازي (^١) حدثنا (^٢) محمد بن المثنى (^٣)، حدثنا ابن أبي عدي، قال: أنبأنا ابن عون ح\nوحدثنا أَبو سليمان إمام مسجد طرسوس (^٤)، حدثنا عبيد الله بن\n⦗٨٠⦘ معاذ بن معاذ (^٥)، حدثنا أبي (^٦)، عن ابن عون (^٧) -فذكر الحديث بطوله- وفي حديث معاذ بن معاذ، عن أبي ذر قال: قال النبي ﷺ: \"أسلم سالمها الله، وغفار غفر الله لها\" (^٨)، والحديث بطوله (^٩).\n_________\n(^١) أبو بكر الفضل بن العباس الرازي.\n(^٢) (ك ٥/ ١٧٥/ أ).\n(^٣) موضع الالتقاء في الإسناد الأول هو: محمد بن المثنى العنبري.\n(^٤) طرسوس -بفتح أوله وثانيه، وسينين مهملتين، بينهما واو ساكنة-: مدينة بثغور الشام، بين أنطاكية وحلب وبلاد الروم. مراصد الأطلاع (٢/ ٨٨٣).\nوأبو سليمان: لم أقف عليه.\n(^٥) هو: العنبري، أَبو عمرو البصري.\n(^٦) هو: معاذ بن معاذ بن نصر بن حسان العنبري، أَبو المثنى البصري.\n(^٧) هو: عبد الله بن عون الفقيه، وهو موضع الالتقاء في الإسناد الثاني.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي ذر ﵁-٤/ ١٩٢٣، رقم ١٣٢ مكرر). فائدة الاستخراج: في رواية معاذ بن معاذ زيادة على رواية ابن أبي عدي.\n(^٩) في (ك) و(هـ): \"بتمامه\".","vol":"19","page":79},{"text":"١٠٨٧٣ - حدثنا فضلك الرازي، حدثنا عبد الرحمن رسته (^١)، حدثنا عبد الرحمن بن مهدي (^٢)، حدثنا المثنى بن سعيد، عن أبي جمرة (^٣)، عن ابن عباس ح\n⦗٨١⦘ وحدثنا عبدان الجواليقي العسكري (^٤)، حدثنا عمرو بن العباس (^٥)، حدثنا عبد الرحمن بن مهدي، حدثنا المثنى بن سعيد، عن أبي جمرة، عن ابن عباس قال: لما بلغ أبا ذر مبعث النبي ﷺ بمكة، قال لأخيه: اركب إلى هذا الوادي، فأعلم لي علم هذا الرجل الذي يزعم أنه يأتيه الخبر من السماء، واسمع من قوله ثم ائتني! فانطلق الأخ حتى قدم مكة، فسمع (^٦) من قوله، ثم رجع إلى أبي ذر، فقال: رأيته يأمر بمكارم الأخلاق، وكلامًا ما هو بالشعر، فقال: ما شفيتني فيما أردته (^٧)، فتزود وحمل شنة (^٨) له فيها ماء، حتى قدم مكة، فأتى المسجد، فالتمس النبي ﷺ ولا يعرفه، وكره أن يسأل عنه، حتى أدركه -يعني الليل-، فاضطجع، فرآه عليّ ﵁، فعرف أنه غريب، فلما رآه تبعه، فلم يسأل واحد منهما صاحبه عن شيء حتى أصبح، ثم احتمل قربته وزاده إلى المسجد، فظل ذلك اليوم ولا يرى النبي ﷺ حتى أمسى، فعاد إلى مضجعه، فمر به، فقال: ما آن للرجل\n⦗٨٢⦘ أن يعرف منزله، فأقامه فذهب به معه، ولا يسأل واحد منهما صاحبه عن شيء، حتى إذا كان يوم الثالث فعل مثل ذلك، فأقامه عليّ معه، ثم قال له: ألا تحدثني ما الذي أقدمك هذا البلد؟ فقال: إن أعطيتني عهدًا وميثاقًا لترشدني فعلت، ففعل، فأخبره، فقال: فإنه (^٩) حق، وهو رسول الله ﷺ، فإذا أصبحت فاتبعني، فإني إن رأيت شيئًا أخاف عليك قمت كأني أريق الماء، فإن مضيت فاتبعني (^١٠) حتى تدخل مدخلي، ففعل، فانطلق يقفوه، حتى دخل على النبي ﷺ ودخل معه، فسمع من قوله، وأسلم مكانه، فقال له النبي ﷺ: \"ارجع إلى قومك فأخبرهم حتى يأتيك أمري\".\nفقال: والذي نفسي بيده، لأصرخن بها بين ظهرانيهم، فخرج حتى أتى المسجد، فنادى بأعلى صوته: أشهد ألا إله إلا الله، وأن محمدًا رسول الله، وثار القوم، فضربوه حتى أضجعوه، وأتى العباس فأكب عليه، فقال: ويلكم ألستم تعلمون أنه من غفار، وأن طريق تجاركم إلى\n⦗٨٣⦘ الشام (^١١) \" فأنقذه منهم، ثم عاد من الغد لمثلها (^١٢)، وثاروا إليه فضربوه، فأكب عليه العباس فأنقذه (^١٣).\n_________\n(^١) هو: عبد الرحمن بن عمر بن يزيد بن كثير الزهري، أَبو الحسن الأصبهاني (ت ٢٤٦ هـ).\nلقبه رسته -بضم الراء، وسكون السين المهملة، وفتح التاء المعجمة باثنتين من فوقها-، وهو راوية ابن مهدي.\n(^٢) موضع الالتقاء في الإسناد الأول والثاني هو: عبد الرحمن بن مهدي.\n(^٣) هو: نصر بن عمران بن عصام الضبعي البصري.\n(^٤) هو: عبد الله بن أحمد بن موسى بن زياد، أَبو محمد الأهوازي الجواليقي.\n(^٥) هو: الباهلي، أَبو عثمان البصري الأهوازي (ت ٢٣٥ هـ).\nذكره ابن حبان في الثقات، وقال: \"ربما خالف\"، وقال ابن حجر: \"صدوق ربما وهم\". انظر: الثقات لابن حبان (٨/ ٤٨٦)، التقريب (ص ٤٢٣).\n(^٦) في (هـ): \"وسمع\".\n(^٧) جاء في (ك) و(هـ): \"فيما أردت\".\n(^٨) أي: قربة. النهاية (٢/ ٥٠٦).\n(^٩) في (ك): \"إنه\".\n(^١٠) (ك ٥/ ١٧٥ / ب).\n(^١١) جاء في صحيح مسلم: \"وإن طريق تجارتكم إلى الشام عليهم\".\n(^١٢) في (ك): \"كمثلها\".\n(^١٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي ذر ﵁-٤/ ١٩٢٣، رقم ١٣٣).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب إسلام أبي ذر الغفاري ﵁-٣/ ١٤٠١، رقم ٣٦٤٨) من طريق عمرو بن عباس عن ابن مهدي به.","vol":"19","page":80},{"text":"١٠٨٧٤ - [حدثنا الصغاني، وأبو أمية قالا: حدثنا عمرو بن حكّام (^١)، حدثنا المثنى ابن سعيد (^٢)، حدثنا أَبو جمرة، أن ابن عباس أخبره مبدأ إسلام أبي ذر، قال: لما بلغه أن رجلًا خرج من مكة زعم أنه نبي أرسل أخاه -فذكر الحديث (بنحوه) بطوله- وقال: ثم عاد اليوم الثاني، فصنع مثل ذلك، فضربوه حتى صرع، وأكب عليه العباس وقال لهم مثل قوله في أول مرة، فأمسكوا عنه، فكان ذلك بدؤ إسلام أبي ذر (^٣)] (^٤).\n_________\n(^١) أَبو عثمان البصري، مولى آل جبلة.\n(^٢) موضع الالتقاء هو: المثنى بن سعيد.\n(^٣) انظر: تخريج الحديث رقم (١٠٨٧٣).\n(^٤) هذا الحديث من زيادات نسخة (ك) وليس في الأصل.","vol":"19","page":83},{"text":"١٠٨٧٥ - حدثنا يزيد بن عبد الصمد الدمشقي (^١)، وأبو عبد الملك القرشيان (^٢)، قالا: حدثنا محمد بن عائذ الدمشقي (^٣) (^٤)\n_________\n(^١) يزيد بن محمد بن عبد الصمد القرشي، أَبو القاسم الدمشقي، مولى بني هاشم.\n(^٢) هو: أحمد بن إبراهيم بن محمد بن عبد الله بن بكار بن عبد الملك بن الوليد بن بسر بن أرطأة القرشي، العامري، أَبو عبد الملك البسري الدمشقي.\n(^٣) أَبو أحمد، ويقال: أَبو عبد الله الدمشقي الكاتب.\n(^٤) ملحوظة: هنا انقطع الإسناد في الأصل، وفي نسخة (ك) أيضًا، وبعده مباشرة: \"مناقب جرير\"، وأما نسخة (هـ) فليس فيها هذا الإسناد.","vol":"19","page":84},{"text":"<span data-type='title' id=toc-1371>ومن مناقب جرير بن عبد الله البجلي (^١) ﵁</span>\n_________\n(^١) جرير بن عبد الله بن جابر بن مالك بن نضر بن ثعلبة بن جشم بن عوف بن حَزِيمة بن حرب بن علي البجلي، اختلف في وقت إسلامه، وقوى الحافظ ابن حجر: أنه أسلم قبل سنة عشر، وكان ﵁ جميلًا حتى قال عمر عنه: هو يوسف هذه الأمة، وقدمه عمر في حروب العراق على جميع بجيلة، وكان لهم أثر عظيم في فتح القادسية، مات سنة إحدى وخمسين من الهجرة النبوية.\nالإستيعاب (١/ ٣٠٨)، الإصابة (١/ ٤٧٥).","vol":"19","page":85},{"text":"١٠٨٧٦ - حدثنا علي بن حرب الطائي، وعمار بن رجاء، والصغاني، وأبو أمية، وأبو داود الحراني، قالوا: حدثنا يعلى بن عبيد، حدثنا إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، عن جرير قال: قال لي رسول الله ﷺ: \"ألا تريحني من ذي الخلصة (^٢) -وكانوا يسمونه كعبة اليمانية (^٣) - فانطلقت في خمسين ومائة فارس من\n⦗٨٦⦘ أحمس (^٤)، وكنت لا أثبت على الخيل، فذكر (^٥) ذلك لرسول الله ﷺ، فضرب بيده على فخذي، حتى إني لأنظر إلى أثر أصابعه، ثم قال: \"اللهم ثبته واجعله هاديًا مهديًّا، فانطلق فكسرها، وحرقها بالنار\" ثم بعث حصين بن ربيعة (^٦) إلى النبي ﷺ فبشره، قال: والذي بعثك بالحق! ما جئتك حتى تركتها مثل الجمل الأجرب (^٧)، فبارك رسول الله ﷺ على خيل أحمس ورجالها خمس مرات\" (^٨).\n⦗٨٧⦘ هذا لفظ الصغاني، وأبي أمية (^٩)، وعمار، وحديث علي بن حرب قريب منه.\n_________\n(^١) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٢) بفتحات ثلاث، وهو الأشهر، ويروى بضم أوله وثانيه، ويروى بسكون اللام.\nوالخلصة: نبات له حب أحمر كخرز العقيق.\nوذو الخلصة: اسم للبيت الذي كان فيه الصنم، ويؤيد هذا: الرواية الآتية إن شاء الله، وكان هذا البيت لخثعم وغيرهم.\nمعجم البلدان (٢/ ٤٣٨)، وانظر أخبار هدم ذي الخلصة عبر العصور في: إتحاف الجماعة فيما ورد في الفتن وأشراط الساعة للشيخ حمود التويجري (٢/ ٤٣٨).\n(^٣) المراد بها: ذا الخلصة، والتي بمكة: هي الكعبة الشريفة، تسمى الكعبة الشامية، ففرقوا =\n⦗٨٦⦘ = بينهما للتمييز. شرح صحيح مسلم للنووي (١٦/ ٥٢).\n(^٤) هي طائفة من بجيلة، نزلوا الكوفة، وقيل: إن أحمس هو: أحمس بن ضبيعة بن ربيعة بن نزار بن معد بن عدنان.\nوفي اليمن: أحمس بن الغوشا بن أنمار بن أراش بن عمرو بن الغوث بن زيد بن كهلان، وهؤلاء هم المراد في الحديث. الأنساب (١/ ١٢٥).\n(^٥) في (ك) و(هـ): \"فذكرت\".\n(^٦) هو حصين بن ربيعة بن عامر بن الأزور الأحمسي، أَبو أرطاة، مشهور بكنيته. الإصابة (٢/ ٨٦).\n(^٧) قال القاضي عياض ﵀: \"معناه: مطلي بالقطران لما به من الجرب، فصار أسود لذلك\". شرح صحيح مسلم للنووي (١٦/ ٥٣).\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله ﵁-٤/ ١٩٢٦، رقم ١٣٧).\nوأخرجه البخاري في صحيحه (كتاب الجهاد -باب حرق الدور والنخيل- ٣/ ١١٠٠، رقم ٢٨٥٧) من طريق يحيى بن إسماعيل به. =\n⦗٨٧⦘ = فوائد الاستخراج:\n١/ التصريح بأن المئة والخمسين فارسًا من أحمس.\n٢/ التصريح باسم أبي أرطاة، حيث جاء في رواية أبي عوانة تسميته \"حصين بن ربيعة\".\n٣/ في رواية المصنف ذكر التكسير، وليس عند مسلم سوى ذكر التحريق.\n(^٩) جاء في (ك): \"وأبو أمية\".","vol":"19","page":85},{"text":"١٠٨٧٧ - حدثنا محمد بن عبد الملك الواسطي (^١)، حدثنا يزيد بن هارون (^٢)، أخبرنا إسماعيل (^٣)، عن قيس، عن جرير قال: قال لي النبي ﷺ: \"ألا تريحني من ذي الخلصة\" وكان بيتًا في خثعم، يدعى: كعبة اليمانية. فنفرت إليه في سبعين ومائة -قال يزيد: سبعين ومائة (^٤) راكب وقال يزيد مرة أخرى: فارس من أحمس، وكانوا أصحاب خيل- وكنت لا أثبت على الخيل، فذكرت ذلك لرسول الله ﷺ، فضرب صدري بيده، حتى رأيت أثر أصابعه في صدري، وقال: \"اللهم ثبته واجعله هاديًا مهديًّا\" قال: فأتاها فحرقها بالنار، قال: فبعث جرير\n⦗٨٨⦘ بشيرًا إلى النبي ﷺ رجل من أحمس يكنى أبا أرطأة، فأتى النبي ﷺ فقال: يا رسول الله! والذي بعثك بالحق ما أتيتك حتى تركتها كأنها جمل أجرب، قال: فبارك رسول الله ﷺ على خيل أحمس ورجالها خمس مرات (^٥).\n_________\n(^١) أَبو جعفر الدقيقي.\n(^٢) ابن زاذان السلمي مولاهم، أَبو خالد الواسطي.\n(^٣) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٤) (ك ٥/ ١٧٦ / أ).\n(^٥) انظر: تخريج الحديث رقم (١٠٨٧٦).\nتنبيه: جاء في هذه الرواية ذكر عدد الراكبين من الرجال \"سبعين ومائة\"، وفي الروايات الأخرى: \"خمسين ومائة\" كما سيأتي في الحديث رقم (١٠٨٧٨) إن شاء الله تعالى، فجاء في رواية يزيد بن هارون عند المصنف قوله: \"سبعين ومائة راكب\" وقد خالف في هذا أكثر الرواة عن إسماعيل ابن أبي خالد، حيث رووا الحديث فذكروا العدد \"خمسين ومائة\"، كما سيأتي في الحديث رقم (١٠٨٧٨)، ولا شك أن رواية الجماعة هي الصواب، والله أعلم.","vol":"19","page":87},{"text":"١٠٨٧٨ - حدثنا عبد الرحمن بن محمد بن منصور البصري، حدثنا يحيى بن سعيد (^١)، حدثنا إسماعيل بن أبي خالد (^٢)، [قال] (^٣): حدثني قيس بن أبي حازم، قال: قال جرير بن عبد الله: قال لي رسول الله ﷺ: \"ألا تريحني من ذي الخلصة\" -وكان بيتًا في خثعم يسمى: كعبة اليمانية- فانطلقت في خمسين ومائة فارس من أحمس، وكانوا أصحاب خيل، فأخبرت رسول الله ﷺ أني لا أثبت على الخيل،\n⦗٨٩⦘ فضرب في صدري، وقال: \"اللهم ثبته، واجعله هاديًا مهديًّا\" فانطلق إليها، فكسرها، وحرقها، فأرسل إلى رسول الله ﷺ يبشره، فقال [جرير] (^٤) لرسول الله ﷺ: والذي بعثك بالحق! ما جئتك حتى تركتها مثل جمل أجرب، فبارك على خيل أحمس ورجالها خمس مرات (^٥).\nوكذا قال جرير (^٦)، ومروان (^٧)، وأبو أسامة (^٨) في خمسين ومائة.\n_________\n(^١) القطان، الإمام الحافظ.\n(^٢) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٣) زيادة من (ك) و(هـ).\n(^٤) زيادة من (ك، ٥).\n(^٥) انظر: تخريج الحديث رقم (١٠٨٧٦).\n(^٦) روايته أخرجها مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله-٤/ ١٩٢٦، رقم ١٣٧).\n(^٧) روايته أخرجها مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله-٤/ ١٩٢٦، رقم ١٣٧ مكرر).\n(^٨) روايته أخرجها مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله-٤/ ١٩٢٦، رقم ١٣٧ مكرر).\nفائدة الاستخراج: في رواية المصنف ذكر قوله: \"فكسرها وحرقها\"، وعند مسلم ذكر التحريق فقط.","vol":"19","page":88},{"text":"١٠٨٧٩ - حدثنا عيسى بن أحمد (^١)، حدثنا علي بن عاصم (^٢)، عن بيان (^٣)، عن قيس: وقال: \"قال أنت مريحي من ذي الخلصة\" (^٤).\n_________\n(^١) ابن عيسى بن وردان، أَبو يحيى البغدادي، ثم البلخي العسقلاني.\n(^٢) ابن صهيب الواسطي.\n(^٣) ابن بشر الأحمسي، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله =\n⦗٩٠⦘ = ﵁-٤/ ١٩٢٥، رقم ١٣٦) من طريق خالد الطحان عن بيان.\nفائدة الاستخراج: موافقة علي بن عاصم لرواية خالد الطحان من طريق عبد الحميد بن بيان عند مسلم في اللفظ.","vol":"19","page":89},{"text":"١٠٨٨٠ - حدثنا موسى بن سعيد الدنداني، حدثنا مسدد (^١)، حدثنا خالد بن عبد الله (^٢)، حدثنا بيان، عن قيس، عن جرير، قال: كان في الجاهلية بيت يقال له: ذو الخلصة، والكعبة اليمانية، والكعبة الشامية (^٣)، فقال لي رسول الله ﷺ: \"ألا تريحني من ذي الخلصة\"، فنفرت إليه في مائة وخمسين راكبًا (^٤)، فكسرنا (^٥) وقتلنا من وجدنا عنده، فأتيت النبي ﷺ فأخبرته، فدعا لنا ولأحمس (^٦).\n_________\n(^١) ابن مسرهد بن مسربل بن مستورد الأسدي، أَبو الحسن البصري.\n(^٢) موضع الالتقاء هو: خالد بن عبد الله الطحان.\n(^٣) قال النووي ﵀: \"هذا اللفظ فيه إبهام -[وقد تقدم التفريق بين الكعبة اليمانية والشامية]- فيتأول اللفظ، ويكون تقدير الكلام: يقال له الكعبة اليمانية، ويقال للتي بمكة الشامية\" أ. هـ.\nشرح صحيح مسلم للنووي (١٦/ ٥٢).\n(^٤) في (ك) و(هـ): \"في خمسين ومائة راكب\".\n(^٥) في (هـ): \"فكسرناه\".\n(^٦) انظر: تخريج الحديث رقم (١٠٨٧٩). فائدة الاستخراج: تسمية خالد في الإسناد.","vol":"19","page":90},{"text":"١٠٨٨١ - حدثنا (^١) علي بن حرب، وعمار بن رجاء، وأبو داود\n⦗٩١⦘ الحراني، قالوا: حدثنا محمد بن عبيد (^٢)، عن إسماعيل (^٣)، عن قيس، عن جرير، قال: ما حجبني رسول الله ﷺ منذ أسلمت، ولا رآني إلا تبسم (^٤).\n_________\n(^١) (ك ٥/ ١٧٦ /ب).\n(^٢) هو ابن أبي أمية الطنافسي، أَبو عبد الله الكوفي الأحدب.\n(^٣) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله ﵁-٤/ ١٩٢٥، رقم ١٣٥).","vol":"19","page":90},{"text":"١٠٨٨٢ - حدثنا جعفر بن عبد الواحد (^١) الهاشمي، حدثنا محمد بن عباد (^٢)، وأبو جابر (^٣)، عن شعبة ح\nوحدثنا محمد بن إسماعيل الصايغ، ومحمد بن مسلمة (^٤)، قالا: حدثنا أَبو جابر، عن شعبة، عن هشيم بن بشير (^٥)، عن إسماعيل بن أبي خالد (^٦)، عن قيس، عن جرير قال: ما حجبني رسول الله ﷺ، ولا رآني\n⦗٩٢⦘ منذ أسلمت، إلا تبسم في وجهي (^٧) (^٨).\n_________\n(^١) ابن جعفر بن سليمان بن علي بن عبد الله بن عباس الهاشمي.\n(^٢) الهُنائي -بضم الهاء، وفتح النون- نسبة إلى هناءة بن مالك بن فهم، أَبو عباد البصري. قال أَبو حاتم، وابن حجر: \"صدوق\".\nانظر: الجرح (٨/ ١٤)، الأنساب (١٣/ ٤٢٩)، التقريب (٤٨٦).\n(^٣) اسمه: محمد بن عبد الملك بن يزيد بن مسمع الأزدي، البصري.\n(^٤) ابن الوليد، أَبو جعفر الواسطي الطيالسي.\n(^٥) هشيم -بالتصغير- ابن بشير -بوزن عظيم- ابن القاسم بن دينار السلمي، أَبو معاوية بن أبي خازم -بمعجمتين- الواسطي.\n(^٦) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٧) في (ك) و(هـ): \"منذ أسلمت، ولا رآني إلا ضحك\".\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله ﵁-٤/ ١٩٢٥، رقم ١٣٥).","vol":"19","page":91},{"text":"١٠٨٨٣ - حدثنا الدنداني، حدثنا مسدد، حدثنا خالد بن عبد الله (^١)، حدثنا بيان، عن قيس، عن جرير قال: ما حجبني رسول الله ﷺ منذ أسلمت ولا رآني إلا ضحك (^٢).\n_________\n(^١) موضع الالتقاء هو: خالد بن عبد الله الطحان.\n(^٢) وقد تقدم هذا الحديث بنفس الإسناد، والمتن مطولًا، برقم (١٠٨٨٠).\nوفائدة ذكره هنا: هو ذكر الشاهد منه، وهو قوله: (ما حجبني رسول الله ﷺ منذ أسلمت\"، وهذه الزيادة ليست موجودة في حديث رقم (١٠٨٨٠).\nوهي عند مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جرير بن عبد الله ﵁-٤/ ١٩٢٥، رقم ١٣٤) من طريق يحيى [ابن يحيى] عن خالد به.","vol":"19","page":92},{"text":"١٠٨٨٤ - حدثنا أَبو قيس عبد البر (^١) بن عبد العزيز الحراني بمصر، ويوسف بن مسلم (^٢)، قالا: حدثنا محمد بن كثير (^٣) ح\nوحدثنا محمد بن مسلمة، حدثنا معاوية بن عمرو (^٤) قالا، حدثنا\n⦗٩٣⦘ زائدة (^٥)، عن بيان، عن قيس، عن جرير قال: ما حجبني رسول الله ﷺ منذ أسلمت، ولا رآني إلا ضحك [ح\nو] (^٦) حدثنا أحمد بن يوسف التغلبي صاحب أبي عبيد، حدثنا معاوية ابن عمرو، حدثنا زائدة، عن بيان (^٧)، عن قيس، عن جرير قال: ما حجبني رسول الله ﷺ منذ أسلمت، ولا رآني إلا ضحك (^٨).\n_________\n(^١) هكذا في (ك) و(هـ)، وإتحاف المهرة (٤/ ٥٤)، وجاء في الأصل: \"عبد الله\"، وقد وثقه المصنف في الحديث رقم (٣٥٢).\n(^٢) يوسف بن سعيد بن مسلَّم المصيصي، أَبو يعقوب.\n(^٣) ابن أبي عطاء الثقفي مولاهم، أَبو يوسف الصنعاني.\n(^٤) ابن المهلب بن عمرو بن شعيب الأزدي المعني، أَبو عمرو البغدادي.\n(^٥) ابن قدامة الثقفي، أَبو الصلت الكوفي.\n(^٦) زيادة من (ك) و(هـ).\n(^٧) ابن بشر الأحمسي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل جرير بن عبد الله ﵁ ٤/ ١٩٢٥، رقم ١٣٤)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب ذكر جرير بن عبد الله البجلي ﵁ ٣/ ١٣٩٠، رقم ٣٦١١) من طريق خالد الطحان عن بيان به.","vol":"19","page":92},{"text":"١٠٨٨٥ - حدثنا الصغاني، حدثنا محمد بن بكار (^١)، حدثنا خالد الطحان (^٢)، عن بيان بمثله (^٣)\n_________\n(^١) ابن الريان، أَبو عبد الله الرصافي، مولى بني هاشم (ت ٢٣٨ هـ).\nوثقه ابن معين، والدارقطني، وابن حجر. انظر: من كلام أبي زكريا يحيى بن معين في الرجال، رواية ابن طهمان (ص ٧٦ رقم ٢١٧) تاريخ بغداد (٢/ ١٠٠)، تهذيب الكمال (٢٤/ ٥٢٦)، التقريب (ص ٤٧٠).\n(^٢) موضع الالتقاء هو: خالد الطحان.\n(^٣) انظر: تخريج الحديث رقم (١٠٨٨٤).","vol":"19","page":93},{"text":"<span data-type='title' id=toc-1372>ومن مناقب عبد الله بن عباس (^١) ﵁</span>\n_________\n(^١) عبد الله بن العباس بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي، أَبو العباس، ابن عم رسول الله ﷺ، ولد وبنو هاشم في الشعب قبل الهجرة بثلاث سنين، كان عمره عندما قبض رسول الله ﷺ ثلاث عشرة سنة، وكان من علماء الصحابة وفقهائهم، كان يسمى البحر لكثرة علمه، له مناقب وفضائل كثيرة، توفي ﵁ بالطائف سنة ثمان وستين، وهو الصحيح، وهو قول الجمهور.\nالإستيعاب (٣/ ٦٦)، الإصابة (٤/ ١٤١).","vol":"19","page":94},{"text":"١٠٨٨٦ - حدثنا عباس الدوري (^١)، ومحمد بن أحمد بن الجنيد (^٢)، قالا: حدثنا أَبو النضر (^٣)، حدثنا ورقاء بن عمر، قال: سمعت عبيد الله بن أبي يزيد، يحدث عن ابن عباس قال: أتى النبي ﷺ الخلاء، فوضعت له وضوءًا، فلما خرج قال: \"من صنع هذا\"؟ قالوا ابن عباس، قال: \"اللهم فقهه\" (^٤).\n_________\n(^١) أَبو الفضل عباس بن محمد بن حاتم بن واقد الدوري، ثم البغدادي.\n(^٢) أَبو جعفر الدقاق.\n(^٣) هو: هاشم بن القاسم، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل عبد الله بن عباس ﵄-٤/ ١٩٢٧، رقم ١٣٨).\nوأخرجه البخاري في صحيحه (كتاب الوضوء -باب ما يقول عند الخلاء - ١/ ٦٦، رقم ١٤٢) من طريق عبد الله بن محمد عن هاشم بن القاسم عن شعبة به.","vol":"19","page":94},{"text":"<span data-type='title' id=toc-1373>ومن مناقب عبد الله بن عمر بن الخطاب (^١) ﵁</span>\n_________\n(^١) عبد الله بن عمر بن الخطاب بن نفيل القرشي العدوي، أَبو عبد الرحمن.\nولد سنة ثلاث من المبعث النبوي، وأسلم مع أبيه، وهاجر، وعُرض على النبي ﷺ ببدر وأحد فاستصغره، ثم بالخندق فأجازه، وهو يومئذ ابن خمس عشرة سنة، كما ثبت في الصحيح، قال جابر: ما منا أحد أدرك الدنيا إلا مالت به ومال بها، غير عبد الله بن عمر، له مناقب كثيرة، توفي ﵁ سنة ثلاث وسبعين في آخرها، وأول التي تليها.\nانظر: الإستيعاب (٣/ ٨٠)، الإصابة (٤/ ١٨١)، والتقريب (ص ٣١٥).","vol":"19","page":95},{"text":"١٠٨٨٧ - حدثنا أحمد بن يوسف (^١) السلمي، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر قال: كان الرجل في حياة رسول الله ﷺ إذا رأى رؤيا قصها على رسول الله ﷺ، فتمنيت أن أرى رؤيا فأقصها على رسول الله ﷺ، قال: وكنت غلامًا شابًا عزبًا، وكنت أنام في المسجد على عهد رسول الله ﷺ، فرأيت في النوم كأن ملكين أخذاني، فذهبا بي إلى النار، فإذا هي مطوية كطي البئر، وإذا (^٣) لها قرنان (^٤) كقرني البئر (^٥)، وإذا\n⦗٩٦⦘ فيها ناس قد عرفتهم، فجعلت أقول: أعوذ بالله من النار، قال: فلقيهما ملك آخر، فقال (^٦) لي: لن ترع.\nفقصصتها على حفصة، فقصتها حفصة على رسول الله ﷺ، فقال: \"نعم الرجل عبد الله، لو كان يصلي من الليل\".\nقال سالم: فكان عبد الله بعد لا ينام من الليل إلا قليلًا (^٧).\n_________\n(^١) ابن خالد بن سالم، أَبو الحسن السلمي النيسابوري، ويلقب بحمدان.\n(^٢) موضع الالتقاء هو: عبد الرزاق.\n(^٣) (ك ٥/ ١٧٧ / أ).\n(^٤) في (هـ): \"قرني\".\n(^٥) هما الدعامتان من البناء، أو خشبتان تمتد عليهما الخشبة التي تعلق عليها البكرة. =\n⦗٩٦⦘ = المشارق (٢/ ١٧٩).\n(^٦) هكذا في الأصل وصحيح مسلم، وجاء في (ك) و(هـ): \"فقالا\".\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل من عبد الله بن عمر ﵄ ٤/ ١٩٢٧، رقم ١٤٠).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عبد الله بن عمر بن الخطاب ﵄-٣/ ١٣٦٧، رقم ٣٥٣٠) من طريق إسحاق بن نصر عن عبد الرزاق به.","vol":"19","page":95},{"text":"١٠٨٨٨ - حدثنا محمد بن صالح كيلجة (^١)، حدثنا أَبو صالح الفراء (^٢)، حدثنا أَبو إسحاق الفزاري (^٣)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: كنت أبيت في المسجد، ولم يكن لي أهل، فرأيت في المنام كأنما انطلق بي إلى بئر فيها رجال معلقون، فقيل: انطلقوا به إلى\n⦗٩٧⦘ ذات اليمين، فذكرت الرؤيا لحفصة (^٤)، فقلت: قصيها على النبي ﷺ، فقصتها عليه، فقال: \"نعم الرجل عبد الله، لو كان يصلي من الليل\" (^٥).\nفذكر بمعنى حديث الزهري عن سالم عن أبيه.\n_________\n(^١) أَبو بكر البغدادي الأنماطي، وكيلجة لقب له.\n(^٢) اسمه: محبوب بن موسى الفراء.\n(^٣) موضع الالتقاء هو: أَبو إسحاق الفزراي.\n(^٤) هي: أم المؤمنين حفصة بنت عمر بن الخطاب ﵄، تزوجها النبي ﷺ بعد خنيس بن حذافة سنة ثلاث، وماتت سنة خمس وأربعين. انظر: الإصابة (٧/ ٥٨١).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمر ﵄-٤/ ١٩٢٨، رقم ١٤٠ مكرر).\nفائدة الاستخراج: أن أبا عوانة ذكر لفظ الحديث بتمامه، وفيه زيادات على ما قبله، وأما مسلم فإنه ساق طرفًا منه.","vol":"19","page":96},{"text":"١٠٨٨٩ - حدثنا أَبو قلابة، حدثنا قريش بن أنس (^١)، حدثنا ابن عون (^٢)، عن نافع (^٣) عن ابن عمر: أنه رأى رؤيا، فقصها على حفصة، فقصتها حفصة على النبي ﷺ، قال: \"نعم الفتى عبد الله لو كان يصلي من الليل\".\nفأخبرت حفصة عبد الله، فكان يقوم ويصلي من الليل، ثم ينام، ثم يقوم فيتوضأ فيصلي، فيفعل ذلك مرارًا في الليل (^٤).\n_________\n(^١) الأنصاري، وقيل: الأموي مولاهم، أبو أنس البصري.\n(^٢) هو عبد الله بن عون بن أرطبان، أَبو عون البصري.\n(^٣) هو: مولى ابن عمر، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١٠٨٨٨).","vol":"19","page":97},{"text":"١٠٨٩٠ - حدثنا أَبو أسامة الكلبي الحلبي (^١)، حدثني أبي (^٢)، حدثنا ضمرة (^٣)، حدثنا عيسى بن يونس (^٤)، حدثنا عبيد الله بن عمر (^٥)، عن نافع، عن ابن عمر قال: ما كنا ننام على عهد النبي ﷺ ونحن عزاب إلا في المسجد (^٦).\n_________\n(^١) اسمه: عبد الله بن محمد بن أبي أسامة الحلبي.\n(^٢) محمد بن أبي أسامة الحلبي، قال أَبو حاتم: \"ليس به بأس\". الجرح والتعديل ٧/ ٢٠٩.\n(^٣) ضمرة بن ربيعة الفلسطيني، أَبو عبد الله الرملي.\n(^٤) ابن أبي إسحاق السبيعي، أَبو محمد الكوفي.\n(^٥) موضع الالتقاء هو: عبيد الله بن عمر.\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمر ﵄-٤/ ١٩٢٨، رقم ١٤٠).","vol":"19","page":98},{"text":"١٠٨٩١ - حدثنا أَبو أمية، حدثنا أَبو النعمان (^١)، حدثنا حماد بن زيد (^٢)، عن أيوب، عن نافع، عن ابن عمر قال: رأيت على عهد النبي ﷺ كأن بيدي قطعة إستبرق، [و] (^٣) لا أريد من الجنة مكانًا إلا طار بي إليه، قال: ورأيت كأن اثنين أتيا فأرادا (^٤) أن يذهبا بي إلى\n⦗٩٩⦘ النار، فتلقاهما ملك آخر، فقال: لن (^٥) ترع، خليا عنه.\nقال: فقصت حفصة على النبي ﷺ إحدى رؤياي فقال (^٦) النبي ﷺ: \"نعم الرجل عبد الله لو كان يصلي من الليل\"، قال: فكان يصلي من الليل فيكثر (^٧).\n_________\n(^١) هو: محمد بن الفضل السدوسي.\n(^٢) موضع الالتقاء هو: حماد بن زيد.\n(^٣) زيادة من (ك) و(هـ).\n(^٤) في (ك) و(هـ): \"كأن اثنان أتياني أرادا\".\n(^٥) في (ك) و(هـ): \"لم\".\n(^٦) (ك ٥/ ١٧٧ /ب).\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن عمر ﵄-٤/ ١٩٢٧، رقم ١٣٩).\nفائدة الاستخراج: في رواية أبي عوانة زيادة، وهي قول نافع: \"فكان يصلي من الليل فيكثر\" وليست هي عند مسلم.","vol":"19","page":98},{"text":"١٠٨٩٢ - وحدثنا الصغاني، أخبرنا عبد الأعلى (^١)، حدثنا وهيب (^٢)، حدثنا أيوب (^٣)، عن نافع، عن ابن عمر قال: رأيت في المنام وكأن في يدي سرقة من حرير (^٤) لا أهوي (^٥) إلى مكان في الجنة إلا طارت، فقصصتها على حفصة، فقصتها حفصة على النبي ﷺ،\n⦗١٠٠⦘ فقال النبي ﷺ: \"إن أخاك رجل صالح\" أو قال: \"إن عبد الله رجل صالح\" (^٦).\n_________\n(^١) ابن حماد بن نصر الباهلي مولاهم، أَبو يحيى البصري، المعروف بالنَّرسي.\n(^٢) ابن خالد بن عجلان الباهلي مولاهم، أَبو بكر البصري.\n(^٣) السختياني، وهو موضع الالتقاء.\n(^٤) أي: قطعة من جيد الحرير. النهاية (٢/ ٣٦٢)، وعند مسلم \"قطعة من إستبرق\".\n(^٥) في (ك) و(هـ): \"لا أهدي\"، يقال: أهويت بالشيء إذا أومأت به. لسان العرب (١٥/ ٣٧١).\n(^٦) انظر: تخريج الحديث رقم (١٠٨٩٢).","vol":"19","page":99},{"text":"١٠٨٩٣ - حدثنا إسحاق بن إبراهيم بن سُنين (^١)، حدثنا موسى بن أيوب (^٢)، حدثنا محمد بن عيسى (^٣)، حدثنا ابن علية (^٤)، عن أيوب (^٥) بإسناده مثله (^٦)\n_________\n(^١) ابن محمد بن خازم بن سُنين -بضم السين المهملة، وبعدها نون مفتوحة، ثم ياء باثنتين من تحتها، ثم نون- الختلي.\n(^٢) النصيبي، أَبو عمران الأنطاكي.\n(^٣) ابن الطباع، أَبو جعفر البغدادي.\n(^٤) هو إسماعيل بن إبراهيم بن مقسم الأسدي مولاهم، أَبو بشر البصري.\n(^٥) موضع الالتقاء هو: أيوب السختياني.\n(^٦) انظر: تخريج الحديث رقم (١٠٨٩٢).","vol":"19","page":100},{"text":"<span data-type='title' id=toc-1374>ومن مناقب أنس بن مالك (^١) ﵁</span>\n_________\n(^١) أنس بن مالك بن النضر بن ضمضم بن زيد بن حرام بن جندب بن عامر بن غنم بن عدي بن النجار أَبو حمزة الأنصاري الخزرجي، خادم رسول الله ﷺ، قال علي بن المديني: كان آخر الصحابة موتًا بالبصرة، مات سنة ثلاث وتسعين.\nانظر: الاستيعاب (١/ ١٩٨)، الإصابة (١/ ١٢٦).","vol":"19","page":101},{"text":"١٠٨٩٤ - حدثنا إبراهيم بن مرزوق، حدثنا عفان بن مسلم الصفار، حدثنا حماد بن سلمة، أخبرنا ثابت (^١)، عن أنس بن مالك: أن رسول الله ﷺ أتى أم حرام (^٢)، فأتيناه بتمر وسمن، فقال: ردوا هذا في وعائه، وهذا في سقائه، فإني صائم، ثم قام فصلى ركعتين تطوعًا على بساط، فقامت أم حرام، و[قامت] (^٣) أم سليم (^٤) خلفنا، وأقامني عن يمينه -فيما يحسب ثابت- فلما قضى صلاته قالت له أم سليم: يا رسول الله! إن لي خويصة، خويدمك أنس، ادع الله له، فما ترك يومئذ خيرًا من خير الدنيا والآخرة إلا دعا لي به، قال: \"اللهم أكثر ماله وولده، وبارك له فيه\".\n⦗١٠٢⦘ قال أنس: فأخبرتني ابنتي (^٥) أن قد دفنت من صلبي بضعًا وتسعين، وما أصبح في الأنصار رجل أكثر مني مالًا وولدًا.\nفقال أنس: يا ثابت! ما أملك صفراء ولا بيضاء إلا خاتمي.\nقال: وحدثنا ثابت قال: صلى بي أنس بن مالك الوتر، أنا عن يمينه، وأم ولده خلفنا، ثلاث ركعات لم يسلم إلا في آخرهن، فظننت أنه يريد أن يعلمني (^٦).\n_________\n(^١) موضع الالتقاء هو: ثابت البناني.\n(^٢) أم حرام هي: بنت ملحان، خالة أنس بن مالك، قال ابن عبد البر: \"لم أقف لها على اسم صحيح\". الاستيعاب (٤/ ٤٨٤)، الإصابة (٨/ ١٨٩).\n(^٣) زيادة من (ك).\n(^٤) أم سليم هي: أم أنس بن مالك، تقدمت ترجمتها في الحديث الأول.\n(^٥) في (ك) و(هـ): \"فأخبرني ابني\".\nواسم ابنة أنس ﵁ أُمَيْنة، جاءت تسميتها في رواية البخاري في صحيحه (كتاب الصوم -باب من زار قوما فلم يفطر عندهم رقم ٨٨١).\n(^٦) أخرجه مسلم في صحيحه من طريق سليمان بن المغيرة عن ثابت به (كتاب المساجد- باب جواز الجماعة في النافلة والصلاة على حصير وخمرة وثوب-١/ ٤٥٧، رقم ٢٦٨).\nوأخرجه البخاري في صحيحه من طريق حميد عن أنس (كتاب الصوم -باب من زار قومًا فلم يفطر عندهم-٢/ ٦٦٩، رقم ١٨٨١) من طريق حميد عن أنس.\nفائدة الاستخراج: ساق المصنف الحديث مطولًا، بذكر القصة، والدعاء، وزيادة قول أنس لثابت، بينما ساق مسلم الحديث مختصرًا.","vol":"19","page":101},{"text":"١٠٨٩٥ - رواه (^١) محمد بن يحيى (^٢)، عن عبد السلام بن مطهر (^٣)،\n⦗١٠٣⦘ حدثنا (^٤) جعفر بن سليمان (^٥)، عن الجعد أبي عثمان، قال: حدثنا أنس بن مالك، قال: مر رسول الله ﷺ، فسمعت أمي أم سليم كلامه، قالت: بأبي وأمي يا رسول الله، أُنيس لو دعوت له دعوات؟ فدعا لي رسول الله ﷺ ثلاث (^٦) دعوات، قد رأيت منها اثنتين في الدنيا، وأنا أرى الثالثة في الآخرة (^٧).\n_________\n(^١) في (ك): \"روى\".\n(^٢) هو الذهلي.\n(^٣) ابن حسام الأزدي، أبو ظفر البصري (ت ٢٢٤ هـ).\nقال أَبو حاتم، وابن حجر: \"صدوق\". انظر: الجرح (٦/ ٤٨)، التقريب (ص ٣٥٥).\n(^٤) في (ك): \"عن\".\n(^٥) الضبعي، وهو موضع الالتقاء.\n(^٦) (ك ٥/ ١٧٨ / أ).\n(^٧) هذا الحديث علقه المصنف، ووصله مسلم في صحيحه (كتاب فضائل الصحابة- باب من فضائل أنس بن مالك ﵁ ٤/ ١٩٢٩، رقم ١٤٤) من طريق قتيبة بن سعيد عن جعفر بن سليمان به.\nفائدة الاستخراج: زيادة قول أم سليم: \"لو دعوت له دعوات\"، وليست في مسلم.\nملحوظة: ذكر الحافظ في الفتح (٤/ ٢٦٩) أن الدعوة الثالثة هي المغفرة. ورد ذلك عند ابن سعد بإسناد صحيح اهـ.","vol":"19","page":102},{"text":"١٠٨٩٦ - حدثنا أَبو قلابة، حدثنا أبي (^١)، [قال] (^٢): حدثني جعفر بن سليمان (^٣)، عن الجعد أبي عثمان (^٤)، عن أنس، أن أم سليم قالت: يا رسول الله! ادع الله لخادمك، فقال: \"اللهم أكثر ماله\n⦗١٠٤⦘ وولده\" (^٥).\n_________\n(^١) محمد بن عبد الله بن محمد بن عبد الملك بن مسلم الرقاشي، أَبو عبد الله البصري.\n(^٢) زيادة من (ك) و(هـ).\n(^٣) الضبعي، أَبو سليمان البصري.\n(^٤) ابن دينار اليشكري، أَبو عثمان الصيرفي البصري.\n(^٥) هذا الحديث أخرجه مسلم في صحيحه (كتاب فضائل الصحابة، باب من فضائل أنس بن مالك ﵁ ٤/ ١٩٢٨، رقم ١٤١) من طريق قتادة وهشام بن زيد عن أنس.\nفائدة الاستخراج: متابعة الجعد لقتادة وهشام.\nوقد تقدم هذا الإسناد في الحديث السابق، ولكن ليس فيه لفظ الدعاء الذي دعا به رسول الله لأنس ﵁.","vol":"19","page":103},{"text":"١٠٨٩٧ - حدثنا موسى بن سعيد الطرسوسي (^١)، حدثنا أحمد بن حنبل، حدثنا محمد بن جعفر (^٢)، حدثنا شعبة، [قال] (^٣): سمعت قتادة، يحدث عن أنس، عن أم سليم أنها قالت: يا رسول الله! أنس خادمك، فادع الله له، فقال: \"اللهم أكثر ماله وولده، وبارك له فيما أعطيته\" (^٤).\n_________\n(^١) أَبو بكر الطرسوسي، المعروف بالدنداني.\n(^٢) موضع الالتقاء هو: محمد بن جعفر، المعروف بـ \"غندر\".\n(^٣) زيادة من (ك) و(هـ).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أنس بن مالك ﵁-٤/ ١٩٢٨، رقم ١٤١).","vol":"19","page":104},{"text":"١٠٨٩٨ - حدثني عبد الرحمن بن خراش (^١)، حدثنا محمد بن المثنى، و[محمد] (^٢) بن بشار (^٣)، قالا: حدثنا غندر،\n⦗١٠٥⦘ بمثله (^٤) وقالا: [قال] (^٥): \"فيما رزقته\".\n_________\n(^١) ابن يوسف بن سعيد بن خراش المروزي، ثم البغدادي.\n(^٢) زيادة من (ك) و(هـ).\n(^٣) موضع الالتقاء هو: محمد بن المثنى، ومحمد بن بشار.\n(^٤) انظر: تخريج الحديث رقم (١٠٨٩٧).\nفائدة الاستخراج: أن أبا عوانة أخرج هذا الحديث من طريق ابن خراش عن ابن المثنى، ومحمد ابن بشار، وذكر أن لفظهما: \"وبارك له فيما رزقته\"، بينما خالفه مسلم، فرواه عنهما بلفظ: \"وبارك له فيما أعطته\".\n(^٥) زيادة من (ك) و(هـ).","vol":"19","page":104},{"text":"١٠٨٩٩ - حدثنا أَبو جعفر محمد بن الخليل المخرمي (^١)، وأبو حميد المصيصي (^٢)، قالا: حدثنا حجاج بن محمد، [قال] (^٣): حدثني شعبة (^٤)، قال: سمعت قتادة، يحدث عن أنس ابن مالك، عن أم سليم، أنها قالت: يا رسول الله! أنس خادمك، فادع الله له، قال: فقال: \"اللهم أكثر ماله وولده، وبارك له فيما أعطيته\" (^٥).\nكذا قالا عن أم سليم.\n_________\n(^١) ابن عيسى، ويقال: ابن إبراهيم المُخرمي -بضم الميم، وفتح الخاء المعجمة، وتشديد الراء المكسورة، نسبة إلى المخرم، محلة ببغداد مشهورة-، أَبو جعفر البغدادي القلاس.\n(^٢) اسمه: عبد الله بن محمد بن تميم بن أبي عمر، مولى بني هاشم.\n(^٣) زيادة من (ك) و(هـ).\n(^٤) موضع الالتقاء هو: شعبة.\n(^٥) انظر: تخريج الحديث رقم (١٠٨٩٧).","vol":"19","page":105},{"text":"١٠٩٠٠ - حدثنا يوسف بن مسلم، حدثنا حجاج بن محمد،\n⦗١٠٦⦘ قال: حدثني شعبة (^١)، سمعت قتادة، يحدث عن أنس، أن أم سليم قالت: يا رسول الله … فذكر مثله (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١٠٨٩٧).","vol":"19","page":105},{"text":"١٠٩٠١ - حدثنا يونس بن حبيب، حدثنا أَبو داود (^١)، حدثنا شعبة، عن قتادة، قال: سمعت أنسًا يقول: قالت أم سليم: يا رسول الله! ادعوا الله له -تعني أنسًا-، قال: \"اللهم أكثر ماله وولده، وبارك له فيما رزقته\" (^٢).\n_________\n(^١) موضع الالتقاء هو: أَبو داود الطيالسي.\n(^٢) انظر: تخريج الحديث رقم (١٠٨٩٧).\nفائدة الاستخراج: أن أبا عوانة ساق لفظ أبي داود تامًّا، ومسلم ساق طرفه ولم يتمه.","vol":"19","page":106},{"text":"١٠٩٠٢ - حدثنا محمد بن الخليل المخرمي، حدثنا حجاج بن محمد، حدثنا شعبة (^١)، قال: سمعت هشام بن زيد، قال: سمعت أنس بن مالك يقول مثل ذلك (^٢).\nرواه غندر عن شعبة عن هشام [بمثله] (^٣) (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١٠٨٩٧).\n(^٣) زيادة من (ك) و(هـ).\n(^٤) طريق غندر عن شعبة رواه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أنس ﵁ ٤/ ١٩٢٨، رقم ١٤١).","vol":"19","page":106},{"text":"١٠٩٠٣ - حدثنا إبراهيم بن مرزوق، حدثنا عمر بن يونس (^١)، حدثنا عكرمة بن عمار، حدثنا إسحاق بن عبد الله بن أبي طلحة، حدثني أنس بن مالك قال: جاءت بي أم سليم إلى رسول الله ﷺ قد أزرتني بنصف خمارها، وردّتني بنصف، فقالت: يا رسول الله! هذا أنيس ابني أتيتك به يخدمك فادع الله له، فقال: \"اللهم أكثر ماله وولده\" (^٢) قال أنس: فوالله إن مالي لكثير، وإن ولدي وولد ولدي يتعادون على نحو من مائة اليوم (^٣).\n_________\n(^١) ابن القاسم الحنفي، أَبو حفص اليمامي، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ١٧٨ / ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أنس بن مالك ﵁ ٤/ ١٩٢٩، رقم ١٤٣).\nفائدة الاستخراج: تسمية إسحاق في الإسناد عند أبي عوانة.","vol":"19","page":107},{"text":"١٠٩٠٤ - حدثنا الربيع بن سليمان، حدثنا أسد بن موسى، حدثنا سليمان بن المغيرة (^١)، عن ثابت، عن أنس قال: دخل النبي ﷺ علينا وما هو إلا أنا وأمي وأم حرام -خالتي-، فقالت أمي: يا رسول الله! خويدمك ادع الله له، قال: فدعى لي بكل خير، وكان في آخر ما دعى لي أن قال: \"اللهم أكثر ماله وولده، وبارك له فيه … \" وذكر الحديث (^٢).\n_________\n(^١) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أنس بن =\n⦗١٠٨⦘ = مالك ﵁ ٤/ ١٩٢٩، رقم ١٤٢).\nفائدة الاستخراج: تسمية سليمان في الإسناد.","vol":"19","page":107},{"text":"١٠٩٠٥ - حدثنا الربيع بن سليمان، حدثنا أسد، حدثنا حماد بن سلمة، عن ثابت (^١)، عن أنس نحوه (^٢) (^٣).\nرواه المعتمر بن سليمان، عن أبيه، عن أنس قال: أسر إلي رسول الله ﷺ سرًّا، فما أخبرت به أحدًا بعده، ولقد (^٤) سألتني أم سليم، فما أخبرتها به (^٥).\n_________\n(^١) موضع الالتقاء هو: ثابت البناني.\n(^٢) في (ك) و(هـ): \"بمثله\".\n(^٣) انظر: تخريج الحديث رقم (١٠٩٠٤).\n(^٤) في (ك): \"وقد\".\n(^٥) هذا الحديث علقه المصنف، وقد وصله مسلم في صحيحه من طريق عارم بن الفضل، عن المعتمر بن سليمان (كتاب فضائل الصحابة -باب من فضائل أنس بن مالك ﵁ ٤/ ١٩٣٠ رقم ١٤٦).","vol":"19","page":108},{"text":"١٠٩٠٦ - حدثنا الربيع (^١)، حدثنا أسد بن موسى ح\nوحدثنا جعفر الصائغ، حدثنا عفان (^٢)، قالا: حدثنا حماد بن سلمة (^٣)، أخبرنا ثابت، عن أنس بن مالك، قال: مرّ بي النبي ﷺ وأنا\n⦗١٠٩⦘ ألعب الصبيان، فسلم علينا، ثم دعاني، فبعثني إلى حاجة، فجئت وقد أبطأت عن أمي، فقالت: ما حبسك، أين كنت؟ قلت: بعثني رسول الله ﷺ إلى حاجة، قالت: أي بني، وما هي؟ قال: قلت: إنها سر، قالت: لا تخبر بِسِرِّ رسول الله ﷺ أحدًا.\nثم قال: أما والله يا ثابت، لو كنت حدثت به (^٤) أحدًا لحدثتك.\nوقال الربيع: لو كنت محدثًا أحدًا لحدثتك به (^٥).\n_________\n(^١) ابن سليمان المرادي، صاحب الإمام الشافعي.\n(^٢) ابن مسلم الصفار.\n(^٣) موضع الالتقاء هو: حماد بن سلمة.\n(^٤) في (ك) و(هـ): \"حدثته\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أنس بن مالك ﵁ ٤/ ١٩٢٩، رقم ١٤٥).","vol":"19","page":108},{"text":"١٠٩٠٧ - حدثنا الربيع بن سليمان، حدثنا أسد، [قال] (^١): حدثنا سليمان بن المغيرة، عن ثابت (^٢)، عن أنس بمثله (^٣) (^٤).\n_________\n(^١) زيادة من (ك) و(هـ).\n(^٢) موضع الالتقاء هو: ثابت البناني.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٠٦).\n(^٤) ملحوظة: فإذا الحديث ينتهي المجلد التاسع من النسخة الظاهرية (هـ)، وهو آخر الموجود من هذه النسخة، والله الموفق.","vol":"19","page":109},{"text":"<span data-type='title' id=toc-1375>ومن مناقب عبد الله بن سلام (^١) ﵁ </span>(^٢)\n_________\n(^١) عبد الله بن سلام -بتخفيف اللام- ابن الحارث، أَبو يوسف -من ذرية يوسف النبي ﵇، حليف القوافل من الخزرج، الإسرائيلي، ثم الأنصاري، كان حليفًا لهم، وكان من بني قينقاع، يُقال: كان اسمه: الحصين، فسماه النبي ﷺ عبد الله .. توفي ﵁ بالمدينة سنة ثلاث وأربعين من الهجرة النبوية.\nالاستيعاب (٣/ ٥٣)، الإصابة (٤/ ١١٨).\n(^٢) جاء في (ك): \"﵀\".","vol":"19","page":110},{"text":"١٠٩٠٨ - حدثنا محمد بن إسماعيل الصائغ، والصغاني، وغيرهما، قالوا: حدثنا إسحاق بن عيسى الطباع (^١)، حدثنا مالك ح\nوحدثنا النفيلي علي بن عثمان (^٢)، ويزيد بن عبد الصمد، ومحمد بن عوف (^٣)، قالوا: حدثنا أَبو مسهر (^٤)، قال: سمعت مالكًا (^٥)، يحدث عن أبي النضر، عن عامر بن سعد، قال: سمعت أبي يقول: ما سمعت النبي ﷺ يقول لحي يمشي إنه في الجنة إلا لعبد الله بن (^٦) سلام.\nقال أَبو مسهر: لأحدٍ يمشي على الأرض إنه من أهل الجنة إلا\n⦗١١١⦘ لعبد الله بن سلام (^٧).\n_________\n(^١) موضع الالتقاء في الإسناد الأول هو: إسحاق بن عيسى الطباع.\n(^٢) أَبو محمد الحراني.\n(^٣) ابن سفيان، أَبو جعفر الطائي الحمصي.\n(^٤) هو عبد الأعلى بن مسهر الغساني، الإمام الحافظ.\n(^٥) موضع الالتقاء في الإسناد الثاني هو: الإمام مالك بن أنس.\n(^٦) (ك ٥/ ١٧٩ / أ).\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل عبد الله بن سلام ﵁ ٤/ ١٩٣٠، رقم ١٤٧)، وأخرجه البخاري في صحيحه كتاب فضائل الصحابة، باب مناقب عبد الله بن سلام ﵁ (٣/ ١٣٨٧)، رقم (٣٦٠١) من طريق عبد الله بن يوسف عن مالك به.\nفائدة الاستخراج:\n١/ ذكر نسب إسحاق بن عيسى (الطباع).\n٢ / بيان لفظ رواية أبي مسهر عن مالك.","vol":"19","page":110},{"text":"١٠٩٠٩ - حدثنا سعيد بن مسعود (^١) المروزي، وعيسى بن أحمد العسقلاني (^٢)، ومحمد بن رجاء، قالوا: حدثنا النضر بن شميل (^٣)، أخبرنا عبد الله بن عون (^٤)، عن محمد بن سيرين، عن قيس بن عباد، قال: كنت في مجلس فيه ناس من أصحاب النبي ﷺ، فجاء رجل على وجهه أثر من خشوع، فصلى ركعتين إلى سارية، فتجوز فيهما ثم خرج، فقال بعضهم: هذا رجل من أهل الجنة، قال: فاتبعته حتى دخل أهله (^٥) ودخلت معه، فتحدثنا ساعة حتى استأنست، فقلت: إني كنت في مجلس فيه ناس من أصحاب النبي ﷺ حين دخلت، فلما\n⦗١١٢⦘ خرجت قالوا: هذا رجل من أهل الجنة، فقال: سبحان الله! ما ينبغي لأحد أن يقول ما لا يعلم، وسأحدثك مم ذلك (^٦)؟ إني رأيت رؤيا فقصصتها على النبي ﷺ، إني رأيت كأني في روضة، فذكر من خضرتها وحسنها، وفي وسطها عمود من حديد، أسفله في الأرض، وأعلاه في السماء، وفي رأس العمود عروة، فقيل لي: ارقه، فقلت: لا أستطيع، فجاءني منصف -أي خادم- فقال بثيابي من ورائي، فرقيت، حتى كنت في أعلاه، فأخذت بالعروة، فقال: استمسك، فاستيقظت وإنها لفي يدي، فقصصتها على رسول الله ﷺ فقال: \"الروضة روضة الإسلام، والعمود فعمود الإسلام، والعروة عروة الوثقى، فأنت على الإسلام حتى تموت\"، فإذا هو عبد الله بن سلام (^٧).\n_________\n(^١) ابن عبد الرحمن المروزي، أَبو عثمان.\n(^٢) نسبة إلى عسقلان بلخ، وهي محلة كبيرة. انظر: الأنساب (٩/ ٢٩٦).\n(^٣) المازني، أَبو الحسن النحوي البصري.\n(^٤) موضع الالتقاء هو: عبد الله بن عون.\n(^٥) في صحيح مسلم: \"دخل منزله\".\n(^٦) في (ك): \"ذاك\".\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل عبد الله بن سلام ﵁ ٤/ ١٩٣٠، رقم ١٤٨).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عبد الله بن سلام ﵁-٣/ ١٣٨٧، رقم ٣٦٠٢) من طريق عبد الله بن محمد عن أزهر السمان عن ابن عون به.","vol":"19","page":111},{"text":"١٠٩١٠ - حدثنا أَبو قلابة، حدثنا أزهر بن سعد السمان (^١)،\n⦗١١٣⦘ حدثنا ابن عون (^٢)، عن محمد بن سيرين، عن قيس بن عباد، قال: كنت بالمدينة جالسًا في مجلس فيه ناس من خلفي من أصحاب النبي ﷺ. فذكر الحديث بمثله إلى قوله: فجاءني منصف.\nقال أزهر في حديثه: فجمعت ثيابي من خلفي فرقيت، حتى كنت في أعلاه، فأخذت بالعروة، فقال: استمسك! فاستيقظت وإنها لفي يدي، فقصصتها على رسول الله ﷺ، فقال: \"الروضة روضة الإسلام، وأما العمود فعمود الإسلام، والعروة فعروة الوثقى (^٣) فأنت على الإسلام حتى تموت، والرجل هو: عبد الله بن سلام\" (^٤).\n_________\n(^١) أَبو بكر الباهلي مولاهم، البصري.\n(^٢) موضع الالتقاء هو: عبد الله بن عون.\n(^٣) (ك ٥/ ١٧٩ / ب).\n(^٤) انظر: تخريج الحديث رقم (١٠٩٠٩).\nفائدة الاستخراج: بيان لفظ رواية أزهر عن ابن عون، وهو من أوثق أصحابه.","vol":"19","page":112},{"text":"١٠٩١١ - حدثنا الحسن بن إسحاق العطار، في دار عمارة (^١)، حدثنا شباب العصفري (^٢)، حدثنا معاذ بن\n⦗١١٤⦘ معاذ (^٣)، عن ابن عون، عن محمد بن سيرين، عن قيس ابن عباد، قال: قال لي عبد الله بن سلام: رأيت كأني في روضة، في وسط الروضة عمود، في أعلى العمود عروة، فقيل لي: ارقه، فقلت: لا أستطيع، فأتاني وصيف (^٤)، فرفع ثيابي، فرقيت وأنا مستمسك، فقصصتها على نبي الله ﷺ فقال: \"تلك الروضة روضة الإسلام، وتلك العروة عروة الإسلام حتى تموت\" (^٥).\n⦗١١٥⦘ رواه مسلم حدثنا (^٦) محمد بن عمرو بن عباد بن جبلة بن أبي رواد، حدثنا (^٧) حرمي بن عمارة، عن قرة بن خالد، عن محمد بن سيرين، [قال: قال قيس بن عباد: كنت في حلقة فيها سعد بن مالك، وابن عمر، فمر عبد الله بن سلام. . . .] (^٨) وذكر الحديث (^٩).\n_________\n(^١) في بغداد موضعان باسم (دار عمارة): إحداهما في شارع المخرم من الجانب الشرقي منسوبة إلي عمارة بن أبي الخصيب، مولى روح بن حاتم، وقيل: مولى المنصور، والأخرى: دار عمارة أيضًا بالجانب الغربي، منسوبة إلى عمارة بن حمزة، مولى المنصور. معجم البلدان (٢/ ٤٨١).\n(^٢) هو خليفة بن خياط، وعصفر فخذ من العرب (ت ٢٤٠ هـ). =\n⦗١١٤⦘ = قال أَبو حاتم: \"لا أحدث عنه، هو غير قوي، كتبت من مسنده أحاديث ثلاثة عن أبي الوليد، فأتيت أبا الوليد وسألته عنها فأنكرها وقال: ما هذه من حديثي\"، وقال ابن عدي: \"مستقيم الحديث، صدوق من متيقظي رواة الحديث\"، وقال البخاري: \"مقارب الحديث\"، وقال الذهبي في السير: \"وثقه بعضهم … ولينه بعضهم بلا حجة\"، وقال في الكاشف: \"صدوق\"، وقال ابن حجر: \"صدوق ربما أخطأ، وكان أخباريًّا علامة\".\nوقد بسط الدكتور / أكرم العمري بيان حاله في مقدمته لكتاب \"التاريخ لخليفة\" ورجح فيه التوثيق.\nانظر: الجرح (٣/ ٣٧٨)، العلل الكبير للترمذي (٢/ ٩٧٦ بترتيب القاضي)، الكامل لابن عدي (٣/ ٩٣٥)، السير (١١/ ٤٧٣)، الكاشف (ص ٣٧٥)، التقريب (ص ١٩٥)، مقدمة كتاب تاريخ خليفة بن خياط (ص ٨).\n(^٣) موضع الالتقاء هو: معاذ بن معاذ العنبري.\n(^٤) الوصيف هنا: هو الخادم، كما في الرواية السابقة، وانظر: لسان العرب (٩/ ٣٥٧).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن سلام ﵁-٤/ ١٩٣١، رقم ١٤٨).\n(^٦) القائل: هو الإمام مسلم رحمه الله تعالى.\n(^٧) في (ك): \"عن\".\n(^٨) زيادة من (ك).\n(^٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن سلام ﵁-٤/ ١٩٣١، رقم ١٤٩).","vol":"19","page":113},{"text":"١٠٩١٢ - حدثنا أَبو إسحاق إبراهيم بن إسحاق الأَنْمَاطِي، حدثنا إسحاق بن إبراهيم (^١)، أخبرنا (^٢) جرير بن عبد الحميد، عن الأعمش، عن سليمان بن مسهر، عن خرشة بن الحر قال: كنت جالسًا في حلقة في مسجد المدينة، فيها شيخ حسن الهيئة، وهو عبد الله بن سلام، فجعل يحدثهم حديثًا حسنًا، فلما قام قال القوم: من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا! قال: فقلت: والله لأتبعنه، فلأعلمن مكان بيته، قال: فتبعته، فانطلق، حتى كاد أن يخرج من المدينة، ثم دخل منزله، قال: فاستأذنت عليه، فأذن لي،\n⦗١١٦⦘ فقال: ما حاجتك يا ابن أخي (^٣)؟ فقلت له: سمعت القوم يقولون لك لما (^٤) قمت: من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا، فأعجبني أن أكون معك.\nقال: الله ﷿ أعلم بأهل الجنة، وسأحدثك بِم قالوا ذلك (^٥)، إني بينما أنا نائم إذ أتاني رجل فقال لي: قم، قال: فأخذ بيدي، فانطلقت معه، فإذا أنا بجواد عن شمالي، قال: فأخذت لآخذ فيها، فقال لي: لا تأخذ فيها، فإنها طرائق (^٦) أصحاب الشمال، قال: وإذا طريق مُنَهّج (^٧) عن يميني، فقال لي: خذ هاهنا، قال: فأتى بي جبلًا، قال لي: اصعد (^٨) فوق هذا، قال: فجعلت إذا أردت أن أصعد خررت على استي، حتى فعلت ذلك مرارًا، قال: ثم انطلق حتى أتى بي عمودًا رأسه في السماء، وأسفله في الأرض، في أعلاه حلقة، فقال لي: اصعد فوق هذا، قلت: كيف أصعد فوق هذا\n⦗١١٧⦘ ورأسه في السماء؟ قال: فأخذ بيدي فزجل بي (^٩)، فإذا أنا متعلق بالحلقة، قال: ثم ضرب العمود فخر، قال: وبقيت متعلقًا بالحلقة حتى أصبحت!.\nقال: فأتيت النبي ﷺ فقصصت عليه، فقال النبي ﷺ: \"أما الطريق الذي رأيت عن يسارك فهو طريق أصحاب الشمال، وأما الطريق الذي رأيت عن يمينك فهي (^١٠) طريق أصحاب اليمين، وأما الجبل فهو منازل الشهداء، ولن تناله، وأما العمود فهو عمود الإسلام، وأما العروة فهي عروة الإسلام، ولن تزال مستمسكًا (^١١) بها حتى تموت\"، قال: ثم قال: \"أتدري كيف خلق الله ﷿ الخلق\"؟ قلت: لا، قال: \"خلق الله آدم، قال: فقال: تلد فلانًا، وفلانةً، ويلد فلان فلانًا، ويلد فلانةً، أجله كذا وكذا، ورزقه كذا وكذا، قال: ثم ينفخ فيها الروح\" (^١٢).\n_________\n(^١) ابن راهوية، وهو موضع الالتقاء.\n(^٢) في (ك): \"حدثنا\".\n(^٣) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"يا بن أخ\".\n(^٤) في (ك): \"حين\".\n(^٥) في (ك): \"ذاك\".\n(^٦) في (ك): \"طريق\".\n(^٧) النهج: الطريق الواضح. الصحاح (١/ ٣٤٦).\n(^٨) (ك ٥/ ١٨٠ / أ).\n(^٩) أي: رمى به. الصحاح للجوهري (٤/ ١٧١٥)، النهاية (٢/ ٢٩٧).\n(^١٠) في (ك): \"فهو\".\n(^١١) في (ك): \"متمسكًا\".\n(^١٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل عبد الله بن سلام ﵁ ٤/ ١٩٣١، رقم ١٥٠).\nفائدة الاستخراج:\n١/ أن مسلمًا أخرجه عن قتيبة بن سعيد، وإسحاق بن إبراهيم، وساق لفظ قتيبة، فبين المصنف هنا لفظ رواية إسحاق. =\n⦗١١٨⦘ = ٢ / إن لفظ إسحاق فيه زيادة، حيث إن لفظ قتيبة ينتهي إلى قوله: \"حتى تموت\"، فزاد إسحاق في روايته: \"ثم قال: أتدري .. \" إلخ، وإسناد المصنف رجاله ثقات.\nوقد أخرج هذه الزيادة البيهقي في شعب الإيمان (٦/ ٤٣٠ رقم الحديث ٤٤٤٢)، وقال: رواه مسلم في الصحيح، عن إسحاق بن إبراهيم، دون ما في آخره من ذكر كيفية الخلق والأشبه أن يكون من قول عبد الله بن سلام.\nوأخرجها أيضًا ابن عساكر في تاريخه (٢٩/ ١٢٦) كلهم من طريق جرير به.","vol":"19","page":115},{"text":"<span data-type='title' id=toc-1376>ومن مناقب حسان بن ثابت (^١) ﵁</span>\n_________\n(^١) حسان بن ثابت بن المنذر بن حرام بن عمرو بن زيد مناة بن عدي بن عمرو بن مالك بن النجار الأنصاري الخزرجي، ثم النجاري، شاعر رسول الله ﷺ، كنيته أَبو الوليد، مات سنة أربع وخمسين من الهجرة، وله مائة وعشرون سنة، ﵁ وأرضاه. انظر: الاستيعاب (١/ ٤٠٠)، الإصابة (٢/ ٦٢).","vol":"19","page":118},{"text":"١٠٩١٣ - حدثنا أَبو الجماهر الحمصي (^١)، وأبو أمية الطرسوسي، وإبراهيم بن ديزيل (^٢)، قالوا: حدثنا أَبو اليمان (^٣)، أخبرنا شعيب (^٤)، عن الزهري، قال: حدثني أَبو سلمة بن عبد الرحمن، أنه حسان بن ثابت يستشهد أبا هريرة: أنشدك الله! هل سمعت رسول الله ﷺ يقول:\n⦗١١٩⦘ \"يا حسان أجب عن رسول الله ﷺ، اللهم أيده بروح القدس\"؟ قال أَبو هريرة: نعم (^٥).\nحديثهم واحد.\n_________\n(^١) هو: محمد بن عبد الرحمن الحمصي.\n(^٢) الحافظ أَبو إسحاق، إبراهيم بن الحسين بن علي الهمذاني الكسائي.\n(^٣) الحكم بن نافع البهراني، وهو موضع الالتقاء.\n(^٤) ابن أَبي حمزة.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت-٤/ ١٩٣٣، رقم ١٥٢).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب هجاء المشركين- ٥/ ٢٢٧٩ - رقم ٥٨٠٠) من طريق أبي اليمان عن شعبة به.","vol":"19","page":118},{"text":"١٠٩١٤ - حدثنا محمد بن إسحاق (^١) بن شبويه (^٢) السجزي بمكة، ومحمد (^٣) بن مهل الصنعاني، قالا: حدثنا عبد الرزاق (^٤)، [قال] (^٥): أخبرنا معمر، عن الزهري، عن سعيد بن المسيب: أن حسان بن\n⦗١٢٠⦘ ثابت كان في مجلس فيهم أَبو هريرة، فقال (^٦): أنشدك (^٧) يا أبا هريرة! هل سمعت رسول الله ﷺ يقول: \"أجب عني، اللهم أيده بروح القدس\"؟ قال: [اللهم، (^٨) نعم (^٩).\n_________\n(^١) هو الخراساني، ثم البيكندي، أَبو عبد الله.\n(^٢) بالشين المعجمة، بعدها باء معجمة بواحدة، هكذا جاء في كلا النسختين، والعقد الثمين، وضبطها ابن أبي حاتم، وابن ماكولا، والدارقطني، وابن ناصر الدين بالسين المهملة.\nانظر: الجرح (٧/ ١٩٦)، والمؤتلف والمختلف للدارقطني (٣/ ١٤١٩)، توضيح المشتبه (٥/ ٢٨٩)، العقد الثمين (١/ ٤١٠) الإكمال (٥/ ٢٤).\n(^٣) ابن عبد الله بن مهل بن المثنى الصنعاني، قال ابن أبي حاتم، وابن حجر: \"صدوق\".\nانظر: الجرح والتعديل (٧/ ٣٠٥، ٣٠٦)، التقريب (ص ٤٨٧).\n(^٤) موضع الالتقاء هو: عبد الرزاق.\n(^٥) زيادة من (ك).\n(^٦) في (ك): \"قال\".\n(^٧) في صحيح مسلم: \"أنشدك الله\".\n(^٨) زيادة من (ك).\n(^٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁ ٤/ ١٩٣٣، رقم ١٥١ مكرر)، وتقدم تخريج البخاري له في حديث رقم (١٠٩١٣).\nفائدة الاستخراج: أتم المصنف لفظ رواية عبد الرزاق، بينما اقتصر مسلم على بعض المتن.","vol":"19","page":119},{"text":"١٠٩١٥ - حدثنا يونس بن عبد (^١) الأعلى (^٢) قال: أخبرنا ابن وهب (^٣)، أخبرني يونس (^٤)، عن ابن شهاب (^٥) ح\nوحدثنا أَبو إسماعيل الترمذي (^٦)، قال: حدثنا الحميدي (^٧)،\n⦗١٢١⦘ حدثنا سفيان (^٨)، حدثنا الزهري، سمعناه منه عن ابن المسيب:\nأن عمر ﵁ مرّ بحسان وهو ينشد في المسجد، فلحظ إليه، فقال: قد كنت أنشد وفيه من هو خير منك، ثم التفت إلى أبي هريرة فقال: أنشدك الله! هل سمعت [من] (^٩) رسول الله ﷺ يقول: \"أجب عني، اللهم أيده بروح القدس\"؟ قال: اللهم نعم (^١٠).\nمعنى حديثهم واحد.\n_________\n(^١) (ك ٥/ ١٨٠ / أ).\n(^٢) ابن ميسرة بن حفص بن حيان الصدفي المصري.\n(^٣) هو: عبد الله بن وهب بن مسلم القرشي مولاهم، أَبو محمد المصري.\n(^٤) ابن يزيد الأيلي.\n(^٥) موضع الالتقاء في الإسناد الأول هو: ابن شهاب الزهري.\n(^٦) هو: محمد بن إسماعيل بن يوسف السلمي، أَبو إسماعيل الترمذي.\n(^٧) أَبو بكر، عبد الله بن الزبير بن عيسى القرشي الأسدي الحميدي، المكي.\n(^٨) ابن عيينة، وهو موضع الالتقاء في الإسناد الثاني.\n(^٩) زيادة من (ك).\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁ ٤/ ١٩٣٢، رقم ١٥١)، وتقدم تخريج البخاري له في حديث رقم (١٠٩١٣).","vol":"19","page":120},{"text":"١٠٩١٦ - حدثنا يونس بن حبيب، [قال] (^١): حدثنا أَبو داود، [قال] (^٢): حدثنا شعبة (^٣)، قال: أخبرني عدي بن ثابت، قال: سمعت البراء بن عازب يقول: قال رسول الله ﷺ لحسان: \"اهجهم -يعني المشركين-\"، أو قال: \"هاجهم، وجبريل معك\" (^٤).\n_________\n(^١) زيادة من (ك).\n(^٢) زيادة من (ك).\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁-٤/ ١٩٣٣، رقم ١٥٣)، وأخرجه البخاري في صحيحه =\n⦗١٢٢⦘ = (كتاب الأدب -باب هجاء المشركين-٥/ ٢٢٧٩ - رقم ٥٨٠١) من طريق سليمان بن حرب عن شعبة به.\nفائدة الاستخراج: بيان المراد في قوله: \"اهجهم\" -يعني: المشركين-.","vol":"19","page":121},{"text":"١٠٩١٧ - حدثنا الصغاني، [قال] (^١): أخبرنا أبو النضر، حدثنا شعبة (^٢)، عن عدي بن ثابت، عن البراء بن عازب، قال: قال رسول الله ﷺ لحسان: \"اهجهم -أو هاجهم- وجبريل معك\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١٠٩١٦).","vol":"19","page":122},{"text":"١٠٩١٨ - حدثني محمد بن الليث القزاز، حدثنا عبدان (^١)، حدثنا أبي (^٢)، عن شعبة (^٣)، عن سليمان (^٤)، عن أبي الضحى، عن مسروق، عن عائشة: أن حسان بن ثابت دخل عليها، فشبب (^٥) بأبيات له، فقال:\n⦗١٢٣⦘ حَصَان رزانٌ (^٦) ما تُزن (^٧) بريبة … وتصبح غرثى (^٨) من لحوم (^٩) الغوافل (^١٠).\nقالت: ولكنك ما تصبح كذلك.\nقال مسروق: فقلت لها: يا أم المؤمنين تدعي هذا يدخل عليك، وقد أنزل الله ﷿ فيه ما أنزل (^١١)؟ فقالت: إن العمى عذاب عظيم\n⦗١٢٤⦘أو قالت: عذاب أعظم من العمى- وقد كان يهاجي عن رسول الله ﷺ، فأرجو له بذلك (^١٢).\n_________\n(^١) هذا لقبه، واسمه عبد الله بن عثمان بن جبلة.\n(^٢) هو: عثمان بن جبلة.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) هو الأعمش.\n(^٥) أي: يتغزل. المشارق (٢/ ٢٤٣).\n(^٦) بفتح الراء: أي عاقلة ملازمة بيتها، من الرزانة، وهي الثبات والوقار وقلة الحركة.\nالمشارق (١/ ٢٨٨).\n(^٧) بضم التاء في أوله: يقال: زنه بكذا، وأزنه: إذا اتهمه به وظنه فيه.\nالفائق للزمخشري (٢/ ١٢٦)، النهاية (٢/ ٣١٦).\n(^٨) بفتح الغين المعجمة، وإسكان الراء، وبالمثلثة: من الغرث، وأصله: الجوع، والمعنى: أي أنها لا تذكر أحدًا بسوء ولا تغتابه.\nانظر: المشارق (١/ ١٣٠)، الفائق للزمخشري (١/ ٢٥٤)، شرح صحيح مسلم للنووي (١٦/ ٦٩).\n(^٩) هكذا في الأصل وصحيح البخاري وصحيح مسلم، وكذلك في ديوان حسان بن ثابت المطبوع (١/ ٥١٠)، وجاء في (ك): \"دماء\".\n(^١٠) أي الغوافل عن الفاحشة المبرآت منها. المشارق (٢/ ١٣٨).\n(^١١) يقصد بذلك قول الله تعالى: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾ سورة النور، آية (١١٠) -والصحيح الذي عليه جمهور العلماء: أن المراد بالآية هو: عبد الله بن أبي بن سلول قبحه الله، كما جاء ذلك في روايات الحديث -أي حديث قصة الإفك- وصوبه إمام المفسرين محمد بن جرير الطبري، وهو قول ابن عباس، وعروة، وقال به: مجاهد، والسدي، ومقاتل، ورجحه القرطبي، وابن حجر =\n⦗١٢٤⦘ = وغيرهما، قال ابن كثير ﵀: \"ثم الأكثرون على أن المراد بذلك إنما هو عبد الله بن أبي ابن سلول قبحه الله ولعنه، وهو الذي تقدم النص عليه في الحديث، وقال ذلك مجاهد وغير واحد.\nوقيل المراد به: حسان بن ثابت، وهو قول غريب، ولولا أنه وقع في صحيح البخاري ما قد يدل على ذلك لما كان لإيراده كبير فائدة، فإنَّه من الصحابة الذين كان لهم فضائل ومناقب ومآثر، وأحسن محاسنه أنه كان يذب عن رسول الله ﷺ، وهو الذي قال له رسول الله ﷺ: \"هاجهم، وجبريل معك\" اهـ.\nانظر: جامع البيان في تأويل القرآن للطبري (٩/ ٢٧٨)، المعجم الكبير للطبراني (٢٣/ ١٣٧)، الجامع لأحكام القرآن للقرطبي (١٢/ ٢٠٠)، تفسير القرآن العظيم لابن كثير (٦/ ٢٥)، فتح الباري (٨/ ٣٤٣)، مرويات غزوة بني المصطلق (ص ٢٢٧).\n(^١٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁ ٤/ ١٩٣٤، رقم ١٥٥).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب حديث الإفك- ٤/ ١٥٢٣، رقم ٣٩١٥) كلاهما من طريق محمد بن جعفر عن شعبة به.\nفائدة الاستخراج:\n١/ في رواية المصنف أن حسان هو الذي دخل على عائشة.\n٢/ وفي رواية المصنف زيادة في آخر الحديث، وهي قولها ﵂: \"فأرجو له بذلك\" وليست هذه الزيادة عند مسلم.","vol":"19","page":122},{"text":"١٠٩١٩ - حدثني عبد الله بن أحمد بن حنبل، حدثني أبي (^١)، حدثنا محمد (^٢)، حدثنا شعبة، عن سليمان، عن أبي الضحى، عن مسروق، قال: دخلت على عائشة، وعندها حسان بن ثابت ينشدها شعرًا، [يشبب بأبيات له] (^٣) فقال (^٤):\nحصان رزان ما تزن بريبة … وتصبح غرثى من لحوم الغوافل\nفقالت له عائشة: لكنك لست كذلك.\nقال مسروق: فقلت لها: لم تأذنين له يدخل عليك، وقد قال الله ﷿: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ (^٥) عَذَابٌ عَظِيمٌ﴾ (^٦)؟ فقالت: وأي عذاب أشد من العمى، فقالت: إنه كان ينافح -أو يهاجي- عن رسول الله ﷺ (^٧).\n_________\n(^١) هو الإمام أحمد بن حنبل الشيباني.\n(^٢) ابن جعفر (لغندر)، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) في (ك): \"قال\".\n(^٥) (ك ٥/ ١٨١/ أ).\n(^٦) سورة النور، آية (١١).\n(^٧) انظر: تخريج الحديث رقم (١٠٩١٨).","vol":"19","page":125},{"text":"١٠٩٢٠ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن\n⦗١٢٦⦘ الأعمش (^٢) .. إلى قوله: الغوافل.\nقال مسروق: فقالت: لكن أنت لست كذلك (^٣).\n_________\n(^١) هو محمد بن خازم -بمعجمتين- الضرير.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١٠٩١٨).\nفائدة الاستخراج: ظاهرة في بيان الاختلاف في لفظ مسروق ﵀.","vol":"19","page":125},{"text":"١٠٩٢١ - حدثنا عباس الدوري، حدثنا قبيصة (^١)، حدثنا سفيان (^٢)، عن الأعمش (^٣)، عن أبي الضحى، عن مسروق، عن عائشة: أتاها -يعني عائشة- فأنشدها:\nحصان رزان ما تزن بريبة … وتصبح غرثى من لحوم الغوافل\nفقالت: لكن أنت يا حسان [لست كذلك] (^٤).\nفقلت لها: أتأذنين له، وقد قال ما قال، قالت: أو ليس قد أصابه بلاء عظيم (^٥).\n_________\n(^١) هو ابن عقبة السوائي.\n(^٢) هو الثوري.\n(^٣) موضع الالتقاء هو: الأعمش.\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١٠٩١٨).\nفائدة الاستخراج: بيان لكلام مسروق، حيث جاء بلفظ آخر.","vol":"19","page":126},{"text":"١٠٩٢٢ - حدثنا أبو يحيى الناقد (^١)، حدثنا سعيد بن\n⦗١٢٧⦘ سليمان (^٢)، حدثنا أبو أسامة (^٣)، عن هشام بن عروة، عن أبيه: أن حسان بن ثابت -وكان ممن كثير على عائشة- فسبه عروة، فقالت له: يا ابن أختي، لا تسبه، فإنَّه كان ينافح عن رسول الله ﷺ (^٤).\n_________\n(^١) هو زكريا بن يحيى بن عبد الملك بن مروان بن عبد الله البغدادي.\n(^٢) الضبي، أبو عثمان الواسطي، المعروف بـ (سعدويه).\n(^٣) هو حماد بن أسامة، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في كتاب فضائل الصحابة، باب فضائل حسان كتبه ٤/ ١٩٣٣، رقم ١٥٤).","vol":"19","page":126},{"text":"١٠٩٢٣ - حدثني إبراهيم بن إسحاق السراج أبو إسحاق، أخبرنا (^١) يحيى بن يحيى (^٢)، أخبرنا (^٣) يحيى بن زكريا بن أبي زائدة، عن هشام بن عروة، عن أبيه، عن عائشة قالت: قال حسان: يا رسول الله! ائذن لي في أبي سفيان؟ قال: \"فكيف بقرابتي منه\"؟ فقال: والذي بعثك بالحق، لأسلنك منهم، كما تسل الشعرة من الخمير (^٤)، فقال حسان:\n⦗١٢٨⦘ وإن سنام (^٥) المجد من آل هاشم … بنو بنت (^٦) مخزوم (^٧) ووالدك العبد (^٨)\nقصيدته (^٩) هذه (^١٠).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) أبو زكريا النيسابوري، وهو موضع الالتقاء.\n(^٣) في (ك): \"حدثنا\".\n(^٤) الخمير: يطلق في اللغة ويراد به ما يجعل في العجين. الصحاح (٢/ ٦٥٠)، لسان العرب (٤/ ٢٥٦). والمراد بالخمير في هذا الحديث: هو العجين، كما في الرواية الآتية برقم (١٠٩٢٤). انظر: شرح صحيح مسلم (١٦/ ٧١).\n(^٥) سنام كل شيء أعلاه. النهاية (٢/ ٤٠٩).\n(^٦) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"ابنة\".\n(^٧) هي فاطمة بنت عمرو بن عائذ بن عمران بن مخزوم، أم عبد الله، والزبير، وأبي طالب. شرح صحيح مسلم للنووي (١٦/ ٧١).\n(^٨) هذا سب لأبي سفيان بن الحارث، ومعناه: أن أم الحارث بن عبد المطلب، والد أبي سفيان هذا هي: سمية بنت موهب، وموهب غلام لبني عبد مناف، وكذا أم أبي سفيان بن الحارث كانت كذلك. شرح صحيح مسلم للنووي (١٦/ ٧١).\n(^٩) انظر: تمام القصيدة في ديوان حسان بن ثابت ﵁ (١/ ٣٩٨).\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁-٤/ ١٩٣٤، رقم ١٥٦).","vol":"19","page":127},{"text":"١٠٩٢٤ - حدثنا علي بن عثمان النفيلي، حدثنا عثمان بن أبي شيبة (^١)، حدثنا عبدة، عن هشام بن عروة، عن أبيه، عن عائشة قالت: استأذن حسان بن ثابت النّبيّ ﷺ في هجاء المشركين، فقال: قال رسول الله ﷺ: \"فكيف بنسبي منهم\"؟ قال: لأسلنك منهم، كما تسل الشعرة من العجين (^٢).\n_________\n(^١) موضع الالتقاء هو: عثمان بن أبي شيبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁-٤/ ١٩٣٥، رقم ١٥٦ مكرر).\nفائدة الاستخراج: إن أبا عوانة ساق الإسناد والمتن بتمامه، وأما مسلم فساق =\n⦗١٢٩⦘ = طرف الإسناد وبين تغاير بعض الألفاظ في المتن.","vol":"19","page":128},{"text":"١٠٩٢٥ - حدثنا معاوية بن صالح، حدثنا يحيى بن معين، حدثنا عبدة بن سليمان (^١)، بإسناده مثله: أنتزعك منهم كما (^٢) تنزع الشعرة من العجين (^٣).\n_________\n(^١) موضع الالتقاء هو: عبدة بن سليمان.\n(^٢) (ك ٥/ ١٨١/ ب).\n(^٣) انظر: تخريج الحديث رقم (١٠٩٢٤).\nفائدة الاستخراج: متابعة الإمام الحافظ يحيى بن معين لعثمان بن أبي شيبة في الرواية عن عبدة.","vol":"19","page":129},{"text":"١٠٩٢٦ - حدثنا محمد بن عبد الله بن عبد الحكم المصري (^١)، حدثنا (^٢) أبي (^٣)، وشعيب (^٤) بن الليث، عن الليث بن سعد، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن عمارة بن غزية، عن محمد بن إبراهيم، عن أبي سلمة، عن عائشة، أن رسول الله ﷺ قال: \"اهج قريشًا، فإنَّه أشد عليهم من رشق (^٥) النبل\" فأرسل إلى ابن رواحة فقال:\n⦗١٣٠⦘ \"اهجهم\" [فهجاهم] (^٦)، فلم يرض، فأرسل إلى كعب بن مالك، ثم أرسل إلى حسان بن ثابت، فلما دخل عليه حسان، قال: قد آن لكم أن ترسلوا إلى هذا الأسد الضارب بذنبه (^٧)، قال: ثم أدلع (^٨) لسانه، فجعل يُحرّكه، فقال: والذي بعثك بِالحق لأفرينهم (^٩) بلساني فري الأديم (^١٠)، فقال رسول الله ﷺ: \"لا تعجل فإن أبا بكر أعلم قريش بأنسابها، وإن لي فيهم نسبًا، حتى يخلص نسبي\" فأتاه حسان، ثم رجع، فقال: يا رسول الله! قد خلصت نسبك، والذي بعثك بالحق لأسلنك منهم كما تسل الشعرة من العجين.\nفقالت عائشة: سمعت رسول الله ﷺ يقول لحسان: \"إن روح القدس لا يزال يؤيدك ما نافحت عن الله ﷿، ورسوله ﷺ\".\nوقالت: سمعت رسول الله ﷺ يقول: \"هجاهم حسان، فشفا\n⦗١٣١⦘ واشتفى\" فقال حسان:\nهجوتَ محمدًا فأجبت عنه … وعند الله في ذاك الجزاء\nهجوتَ محمدًا برا حنيفًا … رسول الله شيمته الوفاء\nفإن أبي ووالده وعرضي … لعرض محمد منكم وقاء\nثكلت بنيتي إن لم تروها … تثير النقع (^١١) من كنفي كداء (^١٢)\nتنازعنا الأعنة (^١٣) مصعدات … على أكتافها الأسل (^١٤) الظماء (^١٥)\nتظل جيادنا متمطرات (^١٦) … تلطمهن بالخمر النساء (^١٧)\nفإن أعرضتم عنا اعتمرنا … وكان الفتح وانكشف الغطاء\nوإلا فاصبروا لضراب يوم … يعز الله فيه من يشاء\nوقال الله قد أرسلت عبدًا … يقول الحق ليس به خفاء\nوقال الله قد يسرت جندًا … هم الأنصار عرضتها اللقاء\n⦗١٣٢⦘ نلاقي كل يوم من مَعَدٍّ … سبابًا أو قتالًا أو هجاء\nفمن يهجو رسول الله منكم … ويمدحه وينصره سواء\nوجبريل رسول الله فينا … وروح القدس ليس له كفاء (^١٨) (^١٩)\n_________\n(^١) ابن أعين بن ليث، أبو عبد الله المصري الفقيه.\n(^٢) في (ك) \"أخبرنا\".\n(^٣) هو عبد الله بن عبد الحكم، أبو محمد الفقيه المالكي.\n(^٤) موضع الالتقاء هو: شعيب بن الليث.\n(^٥) بالفتح: وهي السهام إذا رميت عديدة واحدة، لا يتقدم شيء منها على الآخر.\nغريب الحديث والأثر لابن الجوزي (١/ ٣٩٥)، المشارق (١/ ٣٠٠).\n(^٦) زيادة من (ك).\n(^٧) قال العلماء: المراد بذنبه هنا: لسانه، فشبه نفسه بالأسد في انتقامه وبطشه إذا اغتاظ، وحينئذ يضرب بذنبه جنبيه اهـ. شرح صحيح مسلم للنووي (١٦/ ٧٢).\n(^٨) أي: أخرجه. غريب الحديث والأثر لابن الجوزي (١/ ٣٤٥)، المشارق (١/ ٢٥٧).\n(^٩) أي: لأقطعن أعراضهم تقطيع الأديم، وتشقيقه.\nغريب الحديث لابن الجوزي (٢/ ١٩١)، المشارق (٢/ ١٥٤).\n(^١٠) بكسر الدال: وهو الجلد. المشارق (١/ ٢٤).\n(^١١) هو الغبار. المشارق (٢/ ٢٤).\n(^١٢) بفتح الكاف والمد: ثنية بأعلى مكة، عند المحصب.\nمراصد الإطلاع (٣/ ١١٥١)، شرح صحيح مسلم للنووي (١٦/ ٧٤).\n(^١٣) جمع عنان، وهو: الفرس. الصحاح (٦/ ٢١٦٦).\n(^١٤) الرماح الطوال. النهاية (١/ ٤٩)، اللسان (١١/ ١٥).\n(^١٥) أي: الرقاق، ويفهم هذا من قول العرب للفرس: إن فصوصه لَظِماء، أي: ليست برهلة كثيرة اللحم. الصحاح (١/ ٦١)، شرح صحيح مسلم (١٦/ ٧٥).\n(^١٦) أي: مسرعات. الصحاح (٢/ ٨١٨).\n(^١٧) (ك ٥/ ١٨٢/ أ).\n(^١٨) أي: مماثل ومساوٍ. الصحاح (١/ ٦٨)، شرح صحيح مسلم (١٦/ ٧٥).\n(^١٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل حسان بن ثابت ﵁ ٤/ ١٩٣٥، رقم ١٥٧). وانظر: تخريج القصيدة في ديوان حسان (١/ ١٧)، وانظر: ما كتبه المحقق حول اختلاف الروايات في القصيدة.","vol":"19","page":129},{"text":"١٠٩٢٧ - حدثنا يعقوب بن سفيان الفارسي، وأبو العباس القِطْري (^١) الرملي، قالا: حدثنا آدم بن أبي إياس (^٢)، حدثنا الليث (^٣)، عن خالد بن يزيد، عن سعيد بن أبي هلال، بإسناده مثله (^٤).\n_________\n(^١) القطري: بكسر القاف، وسكون الطاء، وهو: محمد بن عبد الحكم القطري.\n(^٢) ابن عبد الرحمن العسقلاني، أبو الحسن.\n(^٣) موضع الالتقاء هو: الليث بن سعد.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٢٦).","vol":"19","page":132},{"text":"١٠٩٢٨ - حدثنا يوسف بن مسلم، حدثنا داود بن منصور (^١) ح\nحدثنا الصومعي (^٢)، حدثنا ابن أبي مريم (^٣)، قالا: حدثنا الليث بن\n⦗١٣٣⦘ سعد (^٤)، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن عمارة بن غَزية بإسناده نحوه (^٥)، إلا أن ابن أبي مريم قال: ينازعن الأعنة، وقال: أكتافها الأسد الظماء، وقال: قد نشرت جندًا، وقال: تلاقوا.\n_________\n(^١) النسائي، أبو سليمان الثغري-.\n(^٢) هو: محمد بن أبي خالد الصومعي، أبو بكر الطبري.\n(^٣) هو: سعيد بن الحكم بن أبي مريم الجمحي مولاهم، أبو محمد المصري.\n(^٤) موضع الالتقاء هو: الليث بن سعد.\n(^٥) انظر: تخريج الحديث رقم (١٠٩٢٤).\nفائدة الاستخراج: بيان ما وقع في رواية ابن أبي مريم عن الليث من الاختلاف في ألفاظ المتن، مع رواية آدم بن أبي إياس، وشعيب بن الليث.","vol":"19","page":132},{"text":"<span data-type='title' id=toc-1377>ومن مناقب أبي هريرة </span>(^١)\n_________\n(^١) قال النووي: \"اختلف في اسمه كثيرًا جدًّا، والأصح عند المحققين الأكثرين ما صححه البخاري وغيره من المتقنين أنه: عبد الرحمن بن صخر\" اهـ وكذلك رجحه الذهبي، واختلف أيضًا في اسم أبيه؛ فقيل: عامر، وقيل: عمير، وقيل غير ذلك.\nويرجع نسبه إلى دوس بن عدنان بن عبد الله بن زهران بن كعب الدوسي، كناه رسول الله ﷺ بأبي هريرة، لهرة كان يحملها ويعتني بها، وكان ملازما لرسول الله ﷺ على شبع بطنه، وكان من حفاظ الصحابة، وأجمع أهل الحديث أنه أكثر الصحابة حديثًا. توفي سنة سبع، وقيل: ثمان، وقيل تسع وخمسين ﵁ وأرضاه. انظر: الاستيعاب (٤/ ٣٣٢)، تهذيب الأسماء واللغات (٢/ ٢٧٠)، السير (٢/ ٥٧٨)، الإصابة (٧/ ٤٢٥).","vol":"19","page":134},{"text":"واسمه عبد عمرو بن عبد نهم، وقيل: عامر بن عبد شمس، وقيل سكين بن عامر، وقيل: عبد الله، وقيل عبد نهم بن عامر، وقيل: عبد غنم، وقيل: عبد شمس (^١) ﵁.\n_________\n(^١) انظر هذه الأقوال والخلاف في اسمه في كتاب: الإصابة (٧/ ٤٢٧ - ٤٣١).","vol":"19","page":134},{"text":"١٠٩٢٩ - حدثنا أحمد بن يوسف السلمي، أخبرنا (^١) النضر بن محمد (^٢)، أخبرنا (^٣) عكرمة بن عمار (^٤)، حدثنا أبو كثير الأعمى يزيد بن\n⦗١٣٥⦘ عبد الرحمن بن أذينة، قال: حدثني أبو هريرة قال: ما أحد رآني، ولا يراني إلا أحبني! قال: قلت له: هذا من رآك، أفرأيت من لم يرك؟ قال: فإن كنت أعرض على أمي الإسلام، فسمعتني (^٥) في رسول الله ﷺ ما أكره، قال: فأتيت النّبيّ ﷺ فذكرت ذلك له فقلت: يا نبي الله! ادع الله (^٦) يهدي أمي، فقال في الله ﷺ: \"اللهم اهد أم أبي هريرة\"، قال فوليت ذاهبًا إليها، قال: وإذا الباب مجاف، وإذا خضخضة (^٧)، قال: وسمعت خشفي (^٨) فقالت: وراءك يا أبا هريرة، فخرجت، فلما استقبلتني قالت: أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله، قال: فرجعت مسرعًا إلى النّبيّ ﷺ لأخبره، فقلت: بأبي أنت وأمي يا رسول الله قد أجاب الله دعوتك، وقد هدى الله ﷿ أمي، فقلت: يا نبي الله! بأبي أنت وأمي ادع الله أن يحببني (^٩) إلى عباده المؤمنين، فقال النّبيّ ﷺ \"اللهم حبب عبيدك أبا هريرة إلى عبادك المؤمنين\" (^١٠).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) هو: الجرشي أبو محمد اليمامي.\n(^٣) في (ك): \"حدثنا\".\n(^٤) موضع الالتقاء هو: عكرمة بن عمار.\n(^٥) في (ك): \"فأسمعتني\".\n(^٦) (ك ٥/ ١٨٢/ ب).\n(^٧) الخضخضة: تحريك الماء ونحوه. الصحاح (٣/ ١٠٧٤).\n(^٨) أي: حركة الشي وصوته، غريب الحديث لابن الجوزى (١/ ١٤٤).\n(^٩) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"انحببني\".\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁ ٤/ ١٩٣٨، رقم (١٥٨).","vol":"19","page":134},{"text":"١٠٩٣٠ - حدثنا أبو أمية، حدثنا منصور بن سُقَير (^١)، وسعيد بن سليمان (^٢)، قالا: حدثنا إبراهيم بن سعد (^٣)، عن الزهري (^٤)، عن عبد الرحمن بن هرمز، أنه سمع أبا هريرة يقول: إنكم تقولون: إن أبا هريرة يكثر الحديث، وإنكم تقولون: ما للمهاجرين لا يحدثون مثل أحاديثه؟ وما للأنصار لا يحدثون مثل أحاديثه؟ وإني أخبركم عن ذلك: إن إخواني من المهاجرين كان يشغلهم الصفق بالأسواق، وإن إخواني من الأنصار كان يشغلهم عمل أموالهم، وكنا امرءًا مسكينًا، الزم النبيّ ﷺ على ملء بطني، فأحضر حين يغيبون، وأعي حين ينسون، ولقد قال رسول الله ﷺ يومًا: \"لن يبسط أحد منكم ثوبه حتى أقضي مقالتي هذه، ثم يجمع ثوبه إلى صدره فينسى من مقالتي شيئًا أبدًا\" قال أبو هريرة: فبسطت نمرة ليس على غيرها، حتى قضى النبيّ ﷺ مقالته تلك، ثم جمعتها إلى صدري، فوالذي بعث محمدًا بالحق ما نسيت من مقالته تلك كلمة إلى يومي هذا.\nقال أبو هريرة: والله لولا آيتان أنزلهما الله ﷿ في كتابه\n⦗١٣٧⦘ ما حدثتكم بشيء أبدًا، لولا قول الله ﷿ ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ﴾ (^٥) إلى آخر الآيتين (^٦).\n_________\n(^١) ويقال له ابن صقير -بالصاد المهملة- أبو النضر البغدادي.\n(^٢) الضبي أبو عثمان الواسطي الملقب بـ (سعدويه).\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري أبو إسحاق المديني.\n(^٤) موضع الالتقاء هو: الزهري.\n(^٥) سورة البقرة: آية (١٧٤، ١٧٥).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁، -٤/ ١٩٣٩، رقم (١٥٩).\nوأخرجه البخاري في صحيحه (كتاب الاعتصام -باب الحجة على من قال: إن أحكام النَّبيّ ﷺ كانت ظاهرة- ٦/ ٢٦٧٧، رقم (٦٩٢١) من طريق سفيان بن عيينة عن الزهري به.\nفائدة الاستخراج: ١/ التصريح باسم الأعرج.\n٢/ زيادة وقعت في آخر الحديث … وهي ذكر الآيتين.","vol":"19","page":136},{"text":"١٠٩٣١ - حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أخبرني مالك (^١)، عن ابن شهاب، عن عبد الرحمن الأعرج، عن أبي هريرة ح\nوحدثنا علي بن سهل البزاز (^٢)، حدثنا إسحاق بن عيسى (^٣)، أخبرنا (^٤) مالك بن أنس، عن الزهري، عن الأعرج، عن أبي هريرة قال: إن الناس يقولون: أكثر أبو هريرة؟ والله لولا آيتان في كتاب الله\n⦗١٣٨⦘[﷿] (^٥) ما حدثت حديثًا! ثم يتلو هاتين الآيتين: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ …﴾ إلى قوله: ﴿… التَّوَّابُ الرَّحِيمُ﴾ (^٦) ثم يتلو على إثر الآيتين: إن إخواننا من المهاجرين كان يشغلهم الصفق بالأسواق، وإن إخواننا من الأنصار كان يشغلهم العمل في أموالهم، وإن أبا هريرة كان يلزم رسول الله ﷺ على شبع بطنه، ويحضر ما لا يحضرون، ويحفظ ما لا يحفظون (^٧).\nحديثهما واحد، غير أنه (^٨) قال: لشبع (^٩) بطنه.\n_________\n(^١) موضع الالتقاء في الإسنادين هو: مالك بن أنس ﵀.\n(^٢) ابن المغيرة أبو الحسن النسائي.\n(^٣) الطباع.\n(^٤) (ك ٥/ ١٨٣/ أ).\n(^٥) زيادة من (ك).\n(^٦) سورة البقرة: آية (١٥٩ - ١٦٠).\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁ ٤/ ١٩٤٠، رقم (١٥٩).\nوأخرجه البخاري في صحيحه (كتاب العلم -باب حفظ العلم-١/ ٥٥، رقم ١١٨) من طريق عبد العزيز بن عبد الله عن مالك به.\n(^٨) الضمير يعود إلى إسحاق بن عيسى، حيث جاء بيان روايته عند النسائي في السنن الكبرى (٣/ ٤٣٩ رقم: (٥٨٦٧) وجاء فيها: \"لشبع بطنه\"، كما في نسخة (الجامعة الإسلامية) من السنن الكبرى، نبه على ذلك محقق السنن الكبرى.\nفائدة الاستخراج:\n١/ أن المصنف ساق لفظ رواية مالك، بينما اقتصر مسلم على ذكر الإسناد، ثم بين أن رواية مالك تنتهي إلى انقضاء قول أبي هريرة.\n٢/ رواية مالك عند المصنف فيها ذكر الآيتين، وليست عند مسلم.\n(^٩) لام الجر في الأصل غير واضحة، وأثبتها من نسخة (ك).","vol":"19","page":137},{"text":"١٠٩٣٢ - حدثنا علي بن عبد العزيز (^١)، حدثنا القعنبي، عن مالك (^٢)، بإسناده مثله (^٣).\n_________\n(^١) أبو الحسن البغوي. صاحب المسند الكبير.\n(^٢) موضع الالتقاء هو: مالك بن أنس.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٣١).","vol":"19","page":139},{"text":"١٠٩٣٣ - ز- حدثنا محمد بن إسماعيل السلمي (^١)، وإدريس بن بكر، قالا: حدثنا الحميدي، حدثنا سفيان (^٢)، حدثنا الزهري، أنه سمع عبد الرحمن الأعرج يقول: سمعت أبا هريرة يقول: تزعمون أن أبا هريرة يكثر الحديث عن رسول الله ﷺ، والله الموعد. إلَيَّ كنت امرءا مسكينا، أصحب رسول الله ﷺ على ملء بطني، وكان الأنصار يشغلهم القيام على أموالهم، وكان المهاجرون يشغلهم الصفق بالأسواق، وإني شهدت من رسول الله سلي مجلسا وهو يتكلم، فقال: \"من يبسط ردائه حتى اقضي مقالتي، ثم يقبضه إليه فلا ينسى شيئًا سمعه مني\"؟ فبسطت بردة كانت علي، حتى إذا قضى النبيّ ﷺ مقالته، فقبضتها إليّ فوالذي بعثه بالحق ما نسيت شيئًا بعد سمعته منه (^٣).\n⦗١٤٠⦘ زاد إدريس: قال سفيان: وقال المسعودي (^٤): وقال آخر: فبسط بردة عليه، فقال النَّبيّ ﷺ \"سبقك بها الغلام الشنوي\" (^٥) (^٦).\nفأما الزهري فلم يذكر لنا هذا.\nرواه محمد بن يحيى (^٧)، عن عبد الرزاق، عن معمر، عن الزهري، عن الأعرج في قوله: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ في الْكِتَابِ﴾ قال أبو هريرة: إنكم تقولون: أكثر أبو هريرة عن\n⦗١٤١⦘ النبيّ ﷺ، والله الموعد … وذكر الحديث (^٨).\n_________\n(^١) أبو إسماعيل الترمذي ثم البغدادي.\n(^٢) ابن عيينة وهو موضع الالتقاء بين مسلم وأبي عوانة رحمهما الله.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁، -٤/ ١٩٣٩، رقم ١٥٩).\nتقدم تخريج البخاري للحديث، انظر: تخريج الحديث رقم (١٠٩٣٠). =\n⦗١٤٠⦘ = فائدة الاستخراج: زيادة قوله: \"وإني شهدت من رسول الله ﷺ مجلسا … \" وهذه الزيادة ليست عند مسلم، وكذلك رواية سفيان عن المسعودي، وليست عند مسلم.\n(^٤) هو: عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود.\n(^٥) هذه النسبة إلى شنوءة -بالفتح، ثم الضم، واو ساكنة، ثم همزة مفتوحة، وهاء-: وهي أرض باليمن، ينسب إليها قبائل من الأزد، ويقال للأزدي: أزد شنوءة.\nانظر: الأنساب (٨/ ١٦١)، مراصد الاطلاع (٢/ ٨١٦).\n(^٦) هذه الزيادة وهي: رواية سفيان عن المسعودي ليست في صحيح مسلم.\nوفي إسناد هذه الزيادة عند المصنف: إدريس بن بكر، ولم أقف على ترجمته، ولكن جاءت هذه الزيادة من طريق الحميدي، عن ابن عيينة، قال المسعودي: \"وقام آخر فبسط رداءه، فقال النَّبيّ ﷺ: \"سبقك بها الغلام الدوسي\" انظر: مسند الحميدي (٢/ ٤٨٣/ رقم ١١٤٢).\nوهذه الزيادة لها حكم المعلقات -وهي من أقسام الضعيف- حتى يتبين إسناد المسعودي إلى النَّبيّ ﷺ ولم أقف عليها مسندة.\n(^٧) الذهلي.\n(^٨) هذه الرواية أخرجها مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة ﵁-٤/ ١٩٤٠، رقم ١٥٩) من طريق عبد بن حميد عن عبد الرزاق.","vol":"19","page":139},{"text":"١٠٩٣٤ - أخبرنا محمد بن (^١) عبد الحكم، حدثنا أبو زرعة وهب الله بن راشد (^٢) عن يونس بن يزيد (^٣)، عن ابن شهاب، قال سعيد بن المسيب: إن أبا هريرة قال ح\nوحدثنا محمد بن عُزيز (^٤) الأيلي، قال: حدثني سلامة (^٥)، عن عقيل (^٦)، عن ابن شهاب (^٧)، عن سعيد بن المسيب، أَنَّ أبا هريرة قال: تقولون إن أبا هريرة قد أكثر؟ وتقولون: ما بال المهاجرين والأنصار لا يحدثون (^٨) مثل حديثه؟ وسوف أخبركم عن ذلك:\nإن إخواني من الأنصار كان يشغلهم عمل أرضيهم، وأما إخواني\n⦗١٤٢⦘ من المهاجرين فكان يشغلهم صفقهم بالأسواق، وكنت ألزم رسول الله ﷺ على ملء بطني، فأشهد إذا غابوا، وأحفظ إذا نسوا، ولقد قال رسول الله ﷺ يومًا \"أيكم يبسط ثوبه فيأخذ من حديثي هذا، ثم يجمعه إلى صدره فإنَّه لن ينسى شيئًا سمعه؟ فبسطت بردة عليّ حتى فرغ من حديثه، ثم جمعتها إلى صدري، فما نسيت بعد ذلك اليوم شيئًا حدثني به، ولولا آيتان (^٩) أنزلهما الله في كتابه ما حدثت شيئًا أبدًا ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى …﴾ إلى قوله: ﴿اللَّاعِنُونَ﴾ (^١٠) والآية الأخرى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ …﴾ (^١١) إلى آخر الآية (^١٢).\n_________\n(^١) (ك ٥/ ١٨٣/ ب).\n(^٢) المصري، مؤذن فسطاط.\n(^٣) موضع الالتقاء في الإسناد الأول هو: يونس بن يزيد الأيلي.\n(^٤) ابن عبد الله بن زياد بن خالد بن عقيل بن خالد الأيلي، أبو عبد الله مولى بني أمية.\n(^٥) ابن روح بن خالد بن عقيل بن خالد القرشي الأموي.\n(^٦) ابن خالد بن عقيل الأيلي.\n(^٧) موضع الالتقاء في الإسناد الثاني هو: الزهري.\n(^٨) جاء في (ك): \"يتحدثون\".\n(^٩) هكذا في صحيح مسلم، وهو الصواب لأنه مبتدأ، وجاء في الأصل ونسخة (ك): \"آيتين\".\n(^١٠) البقرة: ١٥٩.\n(^١١) آل عمران: ١٨٧.\n(^١٢) أخرجه مسلم في صحيحه كتاب فضائل الصحابة، باب من فضائل أبي هريرة الدوسي، (٤/ ١٩٤٠) رقم (١٦٠) من طريق يونس، عن الزهري به.\nفوائد الاستخراج:\n١/ ساق المصنف رواية ابن شهاب عن ابن المسيب، عن أبي هريرة، بإسناده من طريقين: من طريق يونس وعقيل، ولم يذكر قول عائشة ﵂، كما ذكره مسلم من طريق ابن وهب عن يونس.\n٢/ أن الآية الثانية التي في رواية المصنف هنا هي آية آل عمران، بينما التي في =\n⦗١٤٣⦘ = رواية مسلم هي الآية رقم (١٦٠) من سورة البقرة.","vol":"19","page":141},{"text":"١٠٩٣٥ - حدثنا محمد بن عوف الحمصي (^١)، [قال] (^٢) حدثنا بشر بن شعيب (^٣)، [قال] (^٤) حدثني أبي (^٥) ح\nوحدثنا أبو أمية، حدثنا أبو اليمان (^٦)، أخبرنا شعيب، عن الزهري، قال: أخبرني سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، أن أبا هريرة قال: إنكم تقولون: إن أبا هريرة يكثر الحديث عن رسول الله ﷺ.\nوتقولون: ما للمهاجرين والأنصار لا يحدثون عن النَّبيّ ﷺ مثل حديث أبي هريرة؟ وإن إخواني من المهاجرين كان يشغلهم الصفق في الأسواق، وكان يشغل إخواني من الأنصار عمل أموالهم، وكنت امرءًا مسكينًا من مساكين الصفة (^٧)، ألزم النَّبيّ ﷺ على ملء\n⦗١٤٤⦘ بطني، وأحضر حين يغيبون (^٨) وأعي حين ينسون، وقد قال رسول الله ﷺ في حديث يحدثه يومًا: \"إنه لن يبسط أحد ثوبه حتى أقضي مقالتي هذه ثم يجمع إليه ثوبه إلا وعى ما أقول\" فبسطت نمرة عليّ حتى إذا قضى النَّبيّ ﷺ مقالته جمعتها (^٩) إلى صدري فما نسيت من مقالة رسول الله ﷺ من شيء (^١٠).\n_________\n(^١) ابن سفيان الطائي، أبو جعفر الحمصي الحافظ.\n(^٢) زيادة من: (ك).\n(^٣) ابن أبي حمزة، أبو القاسم الحمصي، شهد له أبو اليمان أنه عمر، أبيه انظر: هدي الساري (صـ ٤١٢).\n(^٤) زيادة من: (ك).\n(^٥) موضع الالتقاء في الإسناد الأول هو: شعيب بن أبي حمزة.\n(^٦) هو الحكم بن نافع، وهو وضع الالتقاء في الإسناد الثاني.\n(^٧) الصفة -بضم الصاد وتشديد الفاء- في اللغة: المكان المظلل.\nوالمراد بأهل الصفة: هم فقراء المهاجرين، ومن لم يكن له منهم منزل يسكنه، فكانوا يأوون إلى موضع مظلل في مسجد المدينة يسكنون، وقد حدد القاضي =\n⦗١٤٤⦘ = عياض، وابن حجر وغيرهما مكان الصفة، فذكروا أنها في مؤخرة مسجد النَّبيّ ﷺ في مكان القبلة التي حولت فيما بعد.\nوكان أبو هريرة ﵁ قد استوطن الصفة طوال حياة النَّبيّ ﷺ، ولم ينتقل عنها، بل كان عريف من سكنها ومن نزل بها.\nانظر: النهاية: (٣/ ٣٧)، لسان العرب (٩/ ١٩٥) رجحان الكفة في أخبار أهل الصفة للسخاوي (ص ٢٤٦) وفاء الوفاء للسمهودي (١/ ٤٥٣).\n(^٨) (ك ٥/ ١٨٤/ أ).\n(^٩) جاء في الأصل: \"جمعها\" والتصويب من (ك).\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁، -٤/ ١٩٤٠، رقم ١٦٠).\nوتقدم تخريج البخاري للحديث في حديث رقم (١٠٩٣٠).\nفائدة الاستخراج: ١/ ساق المصنف تمام لفظ رواية شعيب بن أبي حمزة، بينما اقتصر مسلم ﵀ على سياق بعض لفظ الرواية.\n٢/ متابعة بشر بن شعيب لأبي اليمان.","vol":"19","page":143},{"text":"١٠٩٣٦ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)،\n⦗١٤٥⦘ أخبرني يونس، عن ابن شهاب، أن عروة حدثه أن عائشة [قالت] (^٢) ح\nوحدثنا محمد بن عبد الحكم، حدثنا أبو زرعة (^٣)، عن يونس (^٤) بن يزيد، قال: قال ابن شهاب: حدثني عروة، عن عائشة قالت: ألا يعجبك أبو هريرة يجلس إلى جنب حجرتي يحدث عن رسول الله ﷺ يسمعني ذلك؟ وكنت أسبح فقام قبل أن أقضي سبحتي، ولو أدركته لرددت عليه: إن رسول الله لم يكن يسرد الحديث كسردكم (^٥).\n_________\n(^١) موضع الالتقاء في الإسناد الأول هو: عبد الله بن وهب.\n(^٢) زيادة من (ك).\n(^٣) هو: وهب الله بن راشد.\n(^٤) موضع الالتقاء في الإسناد الثاني هو: يونس بن يزيد الأيلي.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي هريرة الدوسي ﵁، - ٤/ ١٩٤٠، رقم ١٦٠).\nفائدة الاستخراج: فرق المصنف بين رواية يونس عن الزهري، عن عروة، عن عائشة، فساقها هنا، ورواية يونس عن الزهري، عن ابن المسيب، عن أبي هريرة، وقد تقدمت في حديث رقم (١٠٩٣٤)، بينما جمع مسلم بينهما في سياق واحد.","vol":"19","page":144},{"text":"<span data-type='title' id=toc-1378>بيان نفي النفاق عن حاطب بن أبي بلتعة (^١)، وتصديق رسول الله ﷺ إياه، ومناقب أهل بدر، وأصحاب الشجرة</span>\n_________\n(^١) حاطب بن أبي بلتعة -بفتح الموحدة، وسكون اللام، بعدها مثناة ثم مهملة مفتوحات- بن عمرو بن عمير بن سلمة بن صعب بن سهل اللخمي، اتفق العلماء على شهوده بدرًا، وكان أحد فرسان قريش في الجاهلية وشعرائها، مات في سنة ثلاثين في خلافة عثمان، وله خمس وستون سنة. الاستيعاب (١/ ٣٧٤)، السير (٢/ ٤٣)، الإصابة (٢/ ٤).","vol":"19","page":146},{"text":"١٠٩٣٧ - حدثنا أحمد بن شيبان (^١) الرملي، حدثنا سفيان بن عيينة (^٢) ح\nوحدثنا بكار بن قتيبة البكراوي (^٣)، حدثنا ابن أبي الوزير (^٤)، حدثنا سفيان بن عيينة، عن عمرو بن دينار عن الحسن بن محمد، قال: أخبرني عبيد الله بن أبي رافع -وهو كاتب علي- قال: سمعت عليا ﵁ يقول: بعثني النَّبيّ ﷺ أنا والزبير، والمقداد، قال: \"انطلقوا حتى تأتوا روضة خاخ (^٥)، فإن بها ظعينة (^٦) معها كتاب فخذوه منها\"\n⦗١٤٧⦘ فانطلقنا تعادي بنا خيلنا، حتى انتهينا إلى الروضة، وإذا نحن بالظعينة، قلنا: أخرجي الكتاب، فقالت: ما معي من كتاب، فقلنا (^٧): لتخرجن الكتاب أو لنلقين الثياب، فأخرجته من عقاصها، فأتيت به النَّبيّ ﷺ فإذا فيه: من حاطب بن أبي بلتعة، إلى أناس من المشركين [بمكة] (^٨)، يخبرهم ببعض أمر رسول الله ﷺ فقال رسول الله ﷺ: \"يا حاطب ما هذا؟ \" (^٩) قال: يا رسول الله! لا تعجل علي، إني كنت امرءًا ملصقًا في قريش، ولم أكن من أنفسها، وكان من معك من المهاجرين لهم قرابات يحمون بها أهليهم بمكة، ولم يكن لي بها قرابة، فأحببت أن أتخذ فيهم يدا\n⦗١٤٨⦘ إذ فاتني ذلك يحمون بها قرابتي، وما قلته (^١٠) كفرًا ولا ارتدادًا ولا رضًا بالكفر بعد الإسلام فقال رسول الله ﷺ: \"إنه قد صدقكم (^١١) \".\nفقال عمر ﵁ يا رسول الله! دعني أضرب عنق هذا المنافق، قال النَّبيّ ﷺ: \"إنه قد شهد بدرًا، وما يدريك لعل الله اطلع على أهل بدر فقال: اعملوا ما شئتم فقد غفرت لكم\" (^١٢).\n_________\n(^١) ابن الوليد بن حيان أبو عبد المؤمن الرملي:\n(^٢) موضع الالتقاء في كلا الإسنادين هو: سفيان بن عيينة.\n(^٣) البكراوي: نسبة إلى الصحابي الجليل أبي بكرة نفيع بن الحارث الثقفي، نزيل البصرة.\n(^٤) هو: محمد بن عمر بن مطرف القرشي الهاشمي، أبو المطرف ابن أبي الوزير البصري.\n(^٥) بمنقوطين من فوق، وهو موضع بين الحرمين، بقرب حمراء الأسد من المدينة.\nالمشارق (١/ ٢٥٠)، مراصد الاطلاع (١/ ٤٤٤).\n(^٦) هي المرأة وسميت بذلك لأنها تكون في الهودج. =\n⦗١٤٧⦘ = واختلف في اسم هذه المرأة قال ابن حجر: \"المشهور أنها سارة\" وجزم به ابن حجر في موضع آخر، وبه قال النووي، وغيره، وقيل: اسمها أم سارة، وبه جزم الخطيب البغدادي، قال: النووي: \"مولاة لعمران بن أبي صيفي القرشي\"، وقال ابن حجر: \"مولاة لعمرو بن هاشم بن المطلب\".\nانظر: غريب الحديث لابن الجوزي (٢/ ٤٢)، الأسماء المبهمة للخطيب (صـ ١٢٩)، النهاية (٣/ ١٥٧)، شرح صحيح مسلم (١٦/ ٨١)، الإصابة (٧/ ٦٩٠)، و(٨/ ٢١٤)، هدي الساري (ص ٣٠٨ و٣٣٤)، المستفاد من مبهمات المتن والإسناد (٣/ ١٦٥٢).\n(^٧) في (ك): \"قلنا\".\n(^٨) زيادة من (ك).\n(^٩) (ك ٥/ ١٨٤/ ب).\n(^١٠) في (ك): \"وما فعلته\".\n(^١١) في (ك): \"صدق\".\n(^١٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أهل بدر ﵃، وقصة حاطب بن أبي بلتعة-٤/ ١٩٤١، رقم (١٦١)، وأخرج البخاري في صحيحه (كتاب الجهاد -باب الجاسوس-٣/ ١٠٩٥، رقم ٢٨٤٥) من طريق علي بن المديني عن سفيان بن عيينة به.\nفائدة الاستخراج: موافقة الرملي وابن أبي الوزير لأبي بكر بن أبي شيبة، وزهير بن حرب، في عدم ذكر الآية.","vol":"19","page":146},{"text":"١٠٩٣٨ - حدثنا الرَّبيع بن سليمان، عن الشافعي (^١)، قال: حدثنا (^٢) سفيان بن عيينة (^٣)، بإسناده مثله (^٤) غير أنه قال: ومن كان من\n⦗١٤٩⦘ المهاجرين لهم قرابات يحمون بها قراباتهم، ولم يكن لي بمكة قرابة.\nوزاد أيضًا: ونزلت هذه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ …﴾ الآية (^٥).\n_________\n(^١) هو: الإمام محمد بن إدريس الشافعي ﵀ وقد جاء الحديث في مسنده (٢/ ١٩٧، رقم ٧٠١ بترتيب: السندي).\n(^٢) في (ك): \"أخبرنا\".\n(^٣) موضع الالتقاء هو: سفيان بن عيينة.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٣٧).\n(^٥) سورة الممتحنة، آية (١).\nفائدة الاستخراج: موافقة الشافعي لإسحاق بن إبراهيم، وابن أبي عمر، وعمرو الناقد، عند مسلم في أن الآية نزلت في هذه الواقعة.","vol":"19","page":148},{"text":"١٠٩٣٩ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان بن مسلم، [قال] (^١) حدثنا أبو عوانة (^٢)، عن حصين (^٣)، عن سعد بن عبيدة، قال: تنازع أبو عبد الرحمن (^٤)، وحبان (^٥) بن عطية، قال أبو عبد الرحمن لحبان: قد علمت الذي جرّأ (^٦) صاحبك، قال: سمعته -يعني عليًّا ﵁ قال: بعثني رسول الله ﷺ، والزبير، وأبا مرثد كلنا فارس فقال:\n⦗١٥٠⦘ \"انطلقوا حتى تأتوا روضة خاخ … \".\nقال عفان: حاج (^٧)، والناس يقولون: خاخ … وذكر الحديث (^٨).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: الوضاح بن عبد الله اليشكري.\n(^٣) ابن عبد الرحمن السلمي، وهو موضع الالتقاء.\n(^٤) هو: عبد الله بن حبيب بن ربيعة -بالتصغير- السلمي الكوفي.\n(^٥) حبان -بكسر الحاء المهملة، ثم الباء المعجمة- ابن عطية السلمي، وانظر في تحقيق اسمه: الإكمال لابن ماكولا (٢/ ٣٠٨)، توضيح المشتبه (٢/ ١٦٢)، تهذيب الكمال (٥/ ٣٣٨)، وتعليق المحقق بشار عواد، تهذيب التهذيب (٢/ ١٧٢)، فتح الباري (١٢/ ٣١٩).\n(^٦) بفتح الجيم، وتشديد الراء مع الهمز، وجاء تفسير ذلك في البخاري: جرأ صاحبك على الدماء -يعني عليًّا- وجاء في (ك) \"قرأ\". انظر: فتح الباري (١٢/ ٣١٩).\n(^٧) بالحاء المهملة، ثم جيم، هكذا رواية أبي عوانة، وهي عند البخاري أيضا من طريق موسى بن إسماعيل عن أبي عوانة.\nقال البخاري: \"خاخ أصح ولكن كذا قال أبو عوانة: حاج، وحاج تصحيف وهو موضع، وهشيم يقول: خاخ\" اهـ صحيح البخاري (٦/ ٢٥٤٣، رقم ٦٥٤٠).\nوكذلك حكم القاضي عياض والحافظ ابن حجر على رواية: \"حاج -بالحاء المهملة ثم الجيم-\" بالتصحيف والوهم، المشارق (١٢٥٠) الفتح (٨/ ٥٠٣).\n(^٨) انظر: تخريج الحديث رقم (١٠٩٣٧).\nفائدة الاستخراج: بيان لفظ أبي عوانة: \"حاج\".","vol":"19","page":149},{"text":"١٠٩٤٠ - حدثنا الصغاني، حدثنا عبيد الله بن محمد بن عائشة (^١)، حدثنا عبد العزيز بن مسلم (^٢)، عن حصين بن عبد الرحمن (^٣)، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، قال: سمعت عليًّا يقول: بعثني رسول الله ﷺ والزبير وكلانا فارس، فقال: \"انطلقوا حتى تبلغوا\n⦗١٥١⦘ كذا وكذا، فإن امرأة معها كتاب من حاطب بن أبي بلتعة إلى المشركين\" (^٤).\n_________\n(^١) أبو عبد الرحمن البصري، المعروف بابن عائشة؛ لأنه من ولد عائشة بنت طلحة بن عبيد الله.\n(^٢) القسملي مولاهم، أبو زيد المروزي، ثم البصري.\nوثقه ابن معين، وأبو حاتم، والذهبي.\nانظر: تاريخ الدارمي (ص ١٨٥، رقم ٦٦٦)، الجرح (٥/ ٣٩٤)، تهذيب الكمال (١٨/ ٢٠٢)، الكاشف (١/ ٦٥٨)، الميزان (٣/ ٣٤٩).\n(^٣) موضع الالتقاء هو: حصين بن عبد الرحمن.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٣٧).\nفائدة الاستخراج: إن الذين بعثهم رسول الله ﷺ اثنين: الزبير، وعلي بن أبي طالب، ولم يذكر الثالث هنا.","vol":"19","page":150},{"text":"١٠٩٤١ - وذكر علي بن حرب، حدثنا ابن فضيل (^١)، عن حصين، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، قال: سمعت عليا ﵁ على المنبر يقول: بعثني (^٢) النَّبيّ ﷺ، والزبير، وأبا مرثد (^٣) وكلنا فارس، فقال: \"انطلقوا حتى تبلغوا روضة خاخ، فإن فيها امرأة معها صحيفة من حاطب بن أبي بلتعة إلى المشركين، فأتوني بها\" فأدركناها في ذلك المكان، تشتد على بعير لها، فقلت: أين الكتاب؟ قالت: ما معي من كتاب، فأنخنا بعيرها فابتغيناه في رحلها، قال صاحباي (^٤) مانرى معها من كتاب، قلت: أما لقد علمتما ما كذب رسول الله ﷺ عليه، والذي أحلف به لتخرجنه أو لأجردنك به، فلما\n⦗١٥٢⦘ رأت الجد أهوت إلى حجزتها (^٥) وعليها إزار من صوف، فأخرجت الكتاب، فأتينا به النَّبيّ ﷺ قال: \"ما حملك يا حاطب على الذي صنعت؟ \" قال: والله يا رسول الله! ما لي ألا أكون مؤمنا بالله وبرسوله، لكني أردت أن تكون لي عند القوم يد (^٦) فقال النَّبيّ ﷺ \"صدق فلا تقولوا له إلا خيرًا\" فقال عمر: يا رسول الله إنه قد خان الله ورسوله والمؤمنين، فدعني أضرب عنقه، قال: \"أو ليس من أهل بدر؟ [و] (^٧) ما يدريك لعل الله ﷿ قد اطلع على أهل بدر فقال: اعملوا ما شئتم فقد وجبت لكم\" فدمعت عينا عمر، وقال: الله [تعالى] (^٨) ورسوله أعلم (^٩).\n_________\n(^١) هو: محمد بن فضيل بن غزوان الضبي، مولاهم، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ١٨٥/ أ).\n(^٣) هو: الغنوي: اختلف في اسمه والمشهور هو: كناز بن الحصين شهد بدرًا، وسكن الشام ﵁. الإصابة (٧/ ٣٦٩).\n(^٤) في (ك): \"صاحبي\".\n(^٥) الحجزة: موضع شد السراويل. غريب الحديث لابن الجوزي (١/ ١٩٣).\n(^٦) جاء في الأصل: \"يدًا\" وهو خطأٌ، والصواب \"يد\" لأنه اسم كان.\n(^٧) زيادة من (ك).\n(^٨) زيادة من (ك).\n(^٩) الحديث علقه المصنف، ووصله الإمام مسلم في صحيحه (كتاب فضائل الصحابة- باب من فضائل أهل بدر ﵃، وقصة حاطب بن أبي بلتعة- ٤/ ١٩٤٢، رقم (١٦١ مكرر) من طريق أبي بكر بن أبي شيبة، عن ابن فضيل، والحديث تقدم تخريج البخاري له في حديث رقم (١٠٩٣٧).\nفائدة الاستخراج: أن أبا عوانة، ذكر تمام رواية حصين، ومسلم ساق طرفًا منها، ثم أحال على رواية سفيان بن عيينة في أول الباب.","vol":"19","page":151},{"text":"١٠٩٤٢ - [حدثنا ابن أبي رجاء (^١)، حدثنا شعيب بن حرب (^٢)، حدثنا ورقاء (^٣)، عن حصين (^٤)، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، قال سمعت عليًّا قال: قال رسول الله ﷺ: \"وما يدريك لعل الله اطلع على أهل بدر، فقال: اعملوا ما شئتم فقد وجبت لكم الجنة\"؟ فدمعت عينا عمر ثم قال: الله ﷿ ورسوله أعلم]. (^٥)\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الثغري المصيصي.\n(^٢) المدائني، أبو صالح البغدادي.\n(^٣) عمر بن كليب اليشكري، أبو بشر الكوفي، نزيل المدائن.\nوثقه أحمد، وابن معين، وغيرهما، وتكلم في روايته عن منصور بن المعتمر، ولذلك قال ابن حجر، \"صدوق في حديثه عن منصور لين\".\nانظر: تاريخ بغداد (١٣/ ٤٨٤)، الضعفاء للعقيلي (٤/ ٣٢٧)، تهذيب الكمال (٣٠/ ٤٣٣)، التقريب (ص ٥٨٠).\n(^٤) موضع الالتقاء حصين بن عبد الرحمن.\n(^٥) هذا الحديث ليس في الأصل وهو زيادة من (ك).\nانظر تخريج الحديث رقم (١٠٩٤١).\nفائدة الاستخراج: بيان رواية ورقاء عن حصين، وفيها \"فقد وجبت لكم الجنة\" وليست عند مسلم.","vol":"19","page":153},{"text":"١٠٩٤٣ - حدثنا أحمد بن محمد بن أبي رجاء، حدثنا شعيب بن حرب، حدثنا الليث بن سعد (^١)، عن أبي الزبير عن جابر: أن عبدًا لحاطب جاء إلى رسول الله ﷺ يشتكي حاطبًا، فقال: يا رسول الله!\n⦗١٥٤⦘ ليدخلن حاطب النار، فقال رسول الله (^٢) ﷺ: \"لا يدخلها وقد شهد بدرًا والحديبية\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الليث بن سعد.\n(^٢) (ك ٥/ ١٨٥/ ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أهل بدر ﵃، وقصة حاطب بن أبي بلتعة-٤/ ١٩٤٢، رقم (١٦٢).","vol":"19","page":153},{"text":"١٠٩٤٤ - حدثنا ابن أبي مسرة (^١)، حدثنا المقرئ (^٢)، حدثنا الليث بن سعد (^٣)، عن أبي الزبير، عن جابر: أن عبدًا لحاطب جاء إلى النَّبيّ ﷺ يشتكي حاطبًا فقال: ليدخلن حاطب النار، فقال رسول الله ﷺ \"كذبت لا يدخلها فإنه [قد] (^٤) شهد بدرًا والحديبية\" (^٥).\n_________\n(^١) هو: عبد الله بن أحمد بن أبي مسرة المكي.\n(^٢) هو: عبد الله بن يزيد المقري.\n(^٣) موضع الالتقاء هو: الليث بن سعد.\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١٠٩٤٣).","vol":"19","page":154},{"text":"١٠٩٤٥ - حدثنا يوسف بن مسلم، والصغاني، وعباس الدوري، ومحمد بن إسماعيل الصائغ، قالوا: حدثنا حجاج بن محمد (^١)، عن ابن جُريج، عن أبي الزبير أنه سمع جابر بن عبد الله يقول (^٢): حدثتني أم\n⦗١٥٥⦘ مبشر (^٣) أنها سمعت رسول الله ﷺ يقول عند حفصة: \"لا يدخل النار إن شاء الله أحد من أصحاب الشجرة الذين بايعوا تحتها\" فقالت حفصة: بلى يا رسول الله، فانتهرها فقالت حفصة: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ (^٤) قال النَّبيّ ﷺ: أليس قد قال الله ﷿: ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا﴾ (^٥) (^٦).\n_________\n(^١) المصيصي، وهو موضع الالتقاء.\n(^٢) جاء في (ك): \"قال\".\n(^٣) هي: بنت البراء بن معرور الأنصارية (الإصابة ٨/ ٣٠٠).\n(^٤) سورة مريم: (٧١).\n(^٥) سورة مريم: (٧٢).\n(^٦) أخرجه مسلم في صحيحه كتاب فضائل الصحابة، باب من فضائل أصحاب الشجرة (٤/ ١٩٤٢) رقم (١٦٣).","vol":"19","page":154},{"text":"<span data-type='title' id=toc-1379>من مناقب أبي موسى [الأشعري] (^١) عبد الله بن قيس (^٢)، ومن هاجر إلى أرض الحبشة، وأبي عامر الأشعري (^٣) [والأشعريين (^٤)] (^٥) ﵃</span>-\n_________\n(^١) زيادة من (ك).\n(^٢) ابن سليم بن حضار -بفتح المهملة، وتشديد الضاد المعجمة- ويرجع نسبه إلى ابن الجماهر بن الأشعر- من فقهاء الصحابة وقرائهم، قدم المدينة بعد فتح خيبر، وكان ﵁ حسن الصوت بالقرآن، وقال رسول الله ﷺ: \"لقد أوتيت مزمارًا من مزامير آل داود\"، وكان عمر يقول: ذكرنا ربنا با أبا موسى، وفي رواية: شوقنا، وقال الحسن، ما أتاها -يعني البصرة- راكب خير لأهلها من أبي موسى، وكان أحد الحكمين بصفين، مات سنة خمسين من الهجرة، وقيل: غير ذلك، ﵁.\nالاستيعاب (٤/ ٣٢٦)، السير (٢/ ٣٨٠)، الإصابة (٤/ ٢١١).\n(^٣) هو: عم أبي موسى، واسمه: عبيد الله بن سليم بن حضار، وسيأتي ذكر موته في حديث رقم (١٠٩٤٧)، إن شاء الله تعالى، ذكره ابن قتيبة فيمن هاجر إلى الحبشة فكأنه قدم قديمًا فأسلم.\nالاستيعاب (٤/ ٢٦٦)، الإصابة (٧/ ٢٥٢).\n(^٤) بفتح الألف، وسكون الشين المعجمة، وفتح العين المهملة، وكسر الراء، هذه النسبة إلى أشعر، وهي قبيلة مشهورة من اليمين.\nوالأشعر هو: نبت بن أدد، سمي بذلك لأن أمه ولدته، وهو أشعر. (الأنساب ١/ ٢٦٦).\n(^٥) زيادة من (ك).","vol":"19","page":156},{"text":"١٠٩٤٦ - حدثنا عبد الله بن محمد بن شاكر العنبري (^١)، حدثنا أبو أسامة (^٢)، [قال] (^٣) حدثني بريد (^٤)، عن جده (^٥)، عن أبي موسى، قال: كنت عند النَّبيّ ﷺ وهو نازل بالجعرانة (^٦)، بين مكة والمدينة (^٧)، ومعه بلال، فأتى رسول الله ﷺ رجل أعرابي، فقال: ألا تنجز لي ما وعدتني؟ فقال له النَّبيّ ﷺ: و\"نعم أبشر\" فقال الأعرابي: أكثرت علي من أبشر،\n⦗١٥٨⦘ قال: فأقبل رسول الله ﷺ على أبي موسى كهيئة الغضبان، فقال: \"إن هذا رد البشرى فأقبلا أنتما\" فقالا: قبلنا يا رسول الله، ثم دعا رسول الله ﷺ بقدح فيه ماء، فغسل يديه ووجهه [فيه] (^٨) ومج فيه، ثم قال: \"اشربا منه، وأفرغا على وجوهكما ونحوركما (^٩) وأبشرا\" فأخذا القدح، ففعلا ما أمرهما به رسول الله ﷺ فنادتهما أم سلمة من وراء الستر: أفضل لأمكما في إنائكما، فأفضلا لها منه طائفة (^١٠).\n_________\n(^١) العنبري -بفتح العين، وسكون النون، وفتح الباء الموحدة وفي آخرها راء- نسبة إلى العنبر بن عمرو بن تميم، وهو: أبو البختري البغدادي المقرى. انظر: الأنساب (٩/ ٣٨٢).\n(^٢) حماد بن أسامة القرشي، مولاهم الكوفي، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) ابن عبد الله بن أبي بردة بن أبي موسى الأشعري.\n(^٥) هو: أبو بردة بن أبي موسى الأشعري، اختلف في اسمه: فقيل: عامر، وقيل الحارث.\nانظر: تهذيب الكمال (٣٣/ ٦٦٩).\n(^٦) بكسر الجيم، لا خلاف فيه، وأهل الحديث يكسرون العين، ويشددون الراء، وهي: موضع بين الطائف ومكة، وهي إلى مكة أقرب.\nنزله النَّبيّ ﷺ، وقسم بها غنائم حنين وأحرم منه بالعمرة.\nمعجم البلدان (٢/ ١٦٥)، فتح الباري (٧/ ٦٤٣).\n(^٧) هكذا جاء عند المصنف، وعند مسلم والبخاري \"بين مكة والمدينة\" والمشهور أنها بين مكة والطائف وبهذا أنكر الداودي شارح البخاري هذه اللفظة وقال: إنما هي بين مكة والطائف، وكذا جزم النووي بأن الجعرانة بين الطائف ومكة. فتح الباري (٧/ ٦٤٣).\n(^٨) زيادة من (ك).\n(^٩) (ك ٥/ ١٨٦/ أ).\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي موسى، وأبي عامر الأشعريين ﵄ (٤/ ١٩٤٣، رقم ١٦٤).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب غزوة الطائف- ٤/ ١٥٧٣، رقم ٤٠٧٣) من طريق محمد بن العلاء عن أبي أسامة به.\nفائدة الاستخراج: تصريح أبي أسامة بالسماع من بريد.","vol":"19","page":157},{"text":"١٠٩٤٧ - حدثنا عبد الله بن محمد بن شاكر، حدثنا أبو أسامة (^١)، حدثنا بريد بن أبي بردة، عن جده، عن أبي موسى، قال: لما فرغ رسول الله ﷺ من حنين، بعث أبا عامر على جيش إلى أوطاس (^٢)، فلقي دريد بن الصمة (^٣)، فقتل الله دريدا،\n⦗١٥٩⦘ وهزم أصحابه، فقال أبو موسى: وبعثني مع أبي عامر، قال: فرمي أبو عامر في ركبته، رماه رجل من بني جشم بسهم في ركبته، فأثبته، فانتهيت إليه، فقلت: يا عم! من رماك؟ فأشار أبو عامر إلى أبي موسى: هذا، فأتيته وجعلت أقول: له ألا تستحي؟ ألست رجلًا عربيا؟ ألا تثبت؟ فكف (^٤)، فالتقيت أنا وهو، فاختلفنا ضربتين، فضربته بالسيف فقتلته، ثم رجعت إلى أبي عامر، فقلت: قد قتل الله صاحبك، قال: فانتزع هذا السهم، فنزعته، فنزا منه الماء، قال: ابن أخي! انطلق إلى رسول الله ﷺ فأقره مني السلام، وقل له: إنه يقول لك: استغفر لي، قال: فاستخلفني أبو عامر على الناس، قال: فمكث (^٥) يسيرًا ثم إنه مات، فلما رجعت إلى النّبيّ ﷺ دخلت عليه، وهو في بيت على سرير مرمل (^٦) وعليه فراش أثَّر السرير بظهر رسول الله ﷺ، وجسده،\n⦗١٦٠⦘ فأخبرته بخبرنا وخبر أبي عامر، فقلت: يقول لك أبو عامر: استغفر لي؟ فدعى رسول الله ﷺ بماء فتوضأ [به] (^٧) ثم رفع يديه فقال: \"اللهم اغفر لعبدك أبي عامر\" حتى رأيت بياض ابطيه، ثم قال: اللهم اجعله يوم القيامة فوق كثير من خلقك، ومن الناس\".\nفقلت: ولي يا رسول الله فاستغفر (^٨) فقال: \"اللهم فاغفر لعبد الله بن قيس ذنبه، وأدخله يوم القيامة مدخلًا كريمًا\".\nقال أبو بردة: إحداهما (^٩) لأبي عامر، والأخرى لأبي موسى (^١٠).\n_________\n(^١) هو: حماد بن أسامة القرشي مولاهم الكوفي، وهو موضع الالتقاء.\n(^٢) هو: واد في ديار هوازن فيه كانت وقعة حنين للنّبيّ ﷺ. مراصد الاطلاع (١/ ١٣٢).\n(^٣) الجشمي البكري، والصمة: لقب أبيه معاوية بن الحارث، من هوازن، كان سيد بني =\n⦗١٥٩⦘ = جشم وفارسهم.\nوكان من الشعراء الفرسان، وعاش حتى سقط حاجباه عن عينيه، قتل يوم حنين ولم يسلم.\nانظر: المؤتلف والمختلف في أسماء الشعراء للآمدي (ص ١١٤)، المؤتلف والمختلف للدارقطني (٢/ ١٠٠٩)، الأعلام للزركلي (٢/ ٣٣٩).\n(^٤) في (ك): \"فكفه\" والمعنى استقبله مواجهة. لسان العرب (٩/ ٣٠٣).\n(^٥) في (ك): \"فمكثت\".\n(^٦) أي: أن السرير قد نسج وجهه بالسعف، ولم يكن على السرير وطاء سوى الحصير.\nالنهاية (٢/ ٢٦٥)، الصحاح (٤/ ١٧١٣).\n(^٧) زيادة من (ك).\n(^٨) (ك ٥/ ١٨٦/ ب).\n(^٩) جاء في (ك): \"إحديهما\".\n(^١٠) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي موسى، وأبي عامر الأشعريين، ﵄ (٤/ ١٩٤٣، رقم ١٦٥).\nوأخرجه البخاري في صحيحه كتاب المغازي -باب غزوة أوطاس-٤/ ١٥٧١، رقم ٤٠٦٨) من طريق محمد بن العلاء عن أبي أسامة به.\nفائدة الاستخراج: تصريح أبي أسامة بالسماع من بريد.","vol":"19","page":158},{"text":"١٠٩٤٨ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١) عن بريد، عن أبي بردة، عن أبي موسى، عن النّبيّ ﷺ قال: \"إني لأعرف أصوات رفقة الأشعريين بالقرآن حين يدخلون بالليل، وأعرف\n⦗١٦١⦘ منازلهم من أصواتهم بالقرآن بالليل، وإن كنت لم أر منازلهم حين نزلوا بالنهار، وفيهم حكيم (^٢) إذا لقي الخيل أو العدو، قال لهم: إن أصحابي يأمرونكم أن تنظروهم\" (^٣).\n_________\n(^١) موضع الالتقاء هو: أبو أسامة.\n(^٢) قال أبو علي الصدفي: \"هو صفة لرجل منهم\" وقال أبو علي الجياني: \"هو اسم علم على رجل من الأشعريين\". فتح الباري (٧/ ٥٥٧).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضائل الأشعريين ﵃-٤/ ١٩٤٤، رقم (١٦٦).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب غزوة خيبر-٤/ ١٥٤٦، ١٥٤٧ - قم ٣٩٩١) من طريق محمد بن العلاء عن أبي أسامة به.","vol":"19","page":160},{"text":"١٠٩٤٩ - حدثنا أبو بكر بن هاشم الأنطاكي، حدثنا ابن الأصبهاني (^١)، حدثنا أبو أسامة (^٢)، بإسناده مثله (^٣)\n_________\n(^١) هو: محمد بن عاصم بن عبد الله الثقفي مولاهم الأصبهاني.\n(^٢) موضع الالتقاء هو: أبو أسامة.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٤٨).","vol":"19","page":161},{"text":"١٠٩٥٠ - وحدثنا أبو البختري العنبري (^١) حدثنا أبو أسامة (^٢)، عن بريد، عن جدة أبي بردة، عن أبي موسى قال: قال رسول الله ﷺ: \"إن الأشعريين إذا أرملوا (^٣) في الغزو، وقل طعام عيالهم بالمدينة، جمعوا ما كان عندهم في ثوب واحد، ثم اقتسموه في إناء واحد بالسوية، فهم\n⦗١٦٢⦘ مني وأنا منهم\" (^٤).\n_________\n(^١) هو: عبد الله بن محمد بن شاكر.\n(^٢) هو حماد بن أسامة وهو موضع الالتقاء.\n(^٣) أي: نفد زادهم، وأصله من الرمل كأنهم لصقوا بالرمل. النهاية (٢/ ٢٦٥).\n(^٤) أخرجه مسلم في صحيحه: (كتاب فضائل الصحابة -باب من فضائل الأشعريين ﵃ ٤/ ١٩٤٤، رقم ١٦٧).\nوأخرجه البخاري في صحيحه (كتاب الشركة -باب الشركة في الطعام والنهد والعروض ٢/ ٨٨٠، رقم ٢٣٥٤) من طريق محمد بن العلاء عن حماد بن أسامة به.","vol":"19","page":161},{"text":"١٠٩٥١ - حدثنا عبد الله بن محمد بن شاكر العنبري، حدثنا أبو أسامة (^١) [قال] (^٢): حدثني بريد، عن أبي بردة، عن أبي موسى قال: بلغنا مخرج رسول الله ﷺ ونحن باليمن، فخرجنا مهاجرين إليه أنا وأخوان لما أنا أصغرهما، أحدهما: أبو بردة (^٣)، والآخر: أبو رهم (^٤) -إما قال: بضع، وإما قال ثلاثة- وخمسين رجلًا من قومي، قال: فركبنا سفينة، فألقتنا سفينتنا إلى النجاشي بالحبشة، فوافقنا جعفر بن أبي طالب وأصحابه عنده، فقال جعفر: إن رسول الله ﷺ بعثنا إلى هاهنا، وأمرنا بالإقامة، فأقيموا معنا، قال: فأقمنا معه حتى قدمنا جميعًا فوافقنا رسول الله ﷺ حين افتتح خيبر، فأسهم لنا -أو قال: أعطانا منها- وأبي أن يسهم لأحد غاب عنها إلا من شهد معه، إلا أصحاب سفينتنا مع جعفر وأصحابه، فأسهم لهم\n⦗١٦٣⦘ معهم (^٥).\nقال: فكان أناس من الناس يقولون لنا -يعني (^٦) لأصحاب السفينة-: سبقناكم بالهجرة، قال: ودخلت أسماء بنت عميس، وهي ممن قدم معنا- على حفصة زوج النَّبيّ ﷺ زائرة، وقد كانت هاجرت إلى النجاشي فيمن هاجر.\nقال: فدخل عمر على حفصة وأسماء عندها، فقال عمر حين رأى أسماء عندها: من هذه؟ قالت: أسماء بنت عميس، قال عمر: هذه الحبشية البحرية، فقالت أسماء: نعم، قال عمر: سبقناكم بالهجرة، فنحن أحق برسول الله ﷺ منكم، قال: فغضبت، وقالت كلمة: كذبت يا عمر، كلا والله، كنتم مع رسول الله ﷺ يطعم جائعكم، ويعلم (^٧) جاهلكم، وكنا في دار -أو في أرض- البعداء والبغضاء بالحبشة، وذلك في الله، وفي رسوله، لا أطعم طعامًا، ولا أشرب شرابًا، حتى أذكر ما قلت لرسول الله ﷺ ونحن كنا نؤذى ونخاف، وسأذكر ذلك لرسول الله ﷺ وأسأله، ووالله لا أكذب ولا أزيغ، ولا أزيد على ذلك، فلما جاء النَّبيّ ﷺ قالت:\n⦗١٦٤⦘ يا رسول الله! إن عمر قال كذا كذا، قال رسول الله ﷺ: \"فما قلت له\"، قالت: قلت [له] (^٨) كذا وكذا، فقال رسول الله ﷺ: \"ليس بأحق بي منكم، وله ولأصحابه هجرة واحدة، ولكم أنتم يا أهل السفينة هجرتان\".\nقال: فلقد رأيت أبا موسى وأصحاب السفينة يأتوني أرسالًا يسألوني عن هذا الحديث، ما من الدنيا شيء هم به أفرح ولا أعظم في أنفسهم مما قال رسول الله ﷺ.\nقال أبو بردة: قالت أسماء فلقد رأيت أبا موسى، وإنه ليستعيد هذا الحديث مني (^٩).\n_________\n(^١) موضع الالتقاء هو: أبو أسامة.\n(^٢) زيادة من (ك).\n(^٣) ابن قيس الأشعري، سكن الكوفة. انظر: الإصابة (٧/ ٣٦).\n(^٤) أبو رهم الأشعري، أخو أبي موسى. انظر: الإصابة (٧/ ١٤٢).\n(^٥) في (ك): \"معه\".\n(^٦) (ك ٥/ ١٨٧/ أ).\n(^٧) في (ك): \"ويعظ\".\n(^٨) زيادة من (ك).\n(^٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل جعفر بن أبي طالب وأسماء بنت عميس، وأهل سفينتهم ﵃، ٤/ ١٩٤٦، رقم (١٦٩).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب غزوة خيبر- ٤/ ١٥٤٦، رقم (٣٩٩٠) من طريق محمد بن العلاء عن أبي أسامة به.","vol":"19","page":162},{"text":"١٠٩٥٢ - حدثنا إسحاق بن سيّار النَّصِيْبِي (^١)، حدثنا\n⦗١٦٥⦘ حمزة بن سعيد المروزي (^٢)، حدثنا حَفْص بن غياث، عن بريد بن عبد الله (^٣)، عن أبيه (^٤)، عن جده، أبي موسى قال: قدمنا على رسول الله ﷺ بعد خيبر بثلاث، فأسهم لنا، ولم يسهم لأحد لم يشهد (^٥) غيرنا (^٦).\n_________\n(^١) ابن محمد، أبو يعقوب النصيبي -بفتح النون وكسر الصاد المهملة، وسكون الياء آخر الحروف وكسر الباء الموحدة، وهذه النسبة إلى نصيبين، وهي مدينة مشهورة من بلاد الجزيرة. انظر: الأنساب (١٣/ ١١٥)، اللباب (٣/ ٣١٢).\n(^٢) أبو سعيد نزيل طرسوس.\n(^٣) موضع الالتقاء هو: بريد بن عبد الله.\n(^٤) الضمير في قوله: \"عن أبيه، عن جده، يعود إلى عبد الله، والد بريد [لأنه لا يعرف لعبد الله بن أبي بردة بن أبي موسى عن جده أبي موسى، رواية، انظر: تهذيب الكمال (١٥/ ٤٤٨)، فيكون المقصود بقوله: \"عن أبيه\": هو أبو بردة، والد عبد الله، وقد جاء ذلك مصرحًا في رواية البخاري من طريق إسحاق بن إبراهيم عن حفص، كما سيأتي في التخريج -إن شاء الله- وأيضًا الترمذي في جامعه (كتاب السير -باب ما جاء في أهل الذمة يغزون مع المسلمين .. (٤/ ١٠٩، رقم ١٥٥٩)، من طريق أبي سعيد الأشج عن حفص به.\nوقد تقدم تخريج مسلم والبخاري للحديث من طريق محمد بن العلاء عن أبي أسامة عن بريد عن جده أبي بردة عن أبي موسى، انظر: تخريج الحديث رقم (١٠٩٥١)، وهو صنيع المزي رحمه الله تعالى في تحفة الأشراف (٦/ ٤٤٠) حيث جعل هذا الحديث من رواية بريد عن أبي بردة عن أبي موسى، وهو الصواب، والله أعلم.\n(^٥) (ك ٥/ ١٨٧/ ب).\n(^٦) تقدم تخريج الإمام مسلم للحديث مطولًا، انظر تخريج الحديث: (١٠٩٥١).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب غزوة خيبر- ٤/ ١٥٤٧، رقم ٣٩٩٢) من طريق إسحاق بن إبراهيم عن حفص بن غياث به.\nفائدة الاستخراج: تحديد وقت قدومهم \"بعد خيبر بثلاث\" وعند مسلم: \"حين =\n⦗١٦٦⦘ = افتتح خيبر\".","vol":"19","page":164},{"text":"١٠٩٥٣ - حدثنا حمدان بن علي (^١) حدثنا محمد بن محبوب (^٢) حدثنا حفص بمثله: ولم يسهم عليه بعدنا (^٣) (^٤).\n_________\n(^١) الوراق أبو جعفر محمد بن علي بن عبد الله بن مهران البغدادي.\n(^٢) البناني -بضم الموحدة، وخفة النون- البصري ت (٢٢٣ هـ).\nقال ابن معين: \"ليس به بأس\" وقال أبو داود: \"كيس صادق، كثير الحديث\" وذكره ابن حبان في الثقات وقال ابن حجر: \"ثقة\".\nانظر: سؤالات ابن محرز (١/ ٢٤٥) رقم الترجمة ٢٥٥)، سؤالات أبي عبيد الآجري لأبي داود (ص ٣٥١، رقم ٥٦٨)، الثقات (٩/ ٨٠) والتقريب (ص ٥٠٥).\n(^٣) في (ك): \"بعده\".\n(^٤) انظر تخريج الحديث السابق (١٠٩٥٢).","vol":"19","page":166},{"text":"<span data-type='title' id=toc-1380>من مناقب سلمان الفارسي (^١) وصهيب (^٢) وأبي سفيان بن حرب (^٣) ﵃</span>- (^٤).\n_________\n(^١) أبو عبد الله، سلمان الخير أصله من رامهرمز وقيل: من أصبهان، كان سمع بأن النَّبيّ ﷺ سيبعث، فخرج في طلب ذلك لأسر وبيع، فاشتغل في الرق، حتى كان أول مشاهده الخندق، وشهد بقية المشاهد، وفتوح العراق، وولي المدائن، مات ﵁ سنة ثلاث وثلاثين من الهجرة النبوية.\nالاستيعاب (٢/ ١٩٤)، طبقات المحدثين بأصبهان (١/ ٢٠٣)، الإصابة (٣/ ١٤١).\n(^٢) صهيب بن سنان بن مالك، أبو يحيى، وهو الرومي، قيل له ذلك؛ لأن الروم سبوه صغيرًا، قدم مكة واشتراه ابن جدعان، ثم أعتقه، ومات ﵁، سنة ثمان وثلاثين، وقيل تسع وثلاثين من الهجرة. الاستيعاب (٢/ ٢٨٢)، الإصابة (٣/ ٤٤٩).\n(^٣) هو صخر بن حرب بن أمية بن عبد شمس بن عبد مناف القرشي الأموي، مشهور باسمه وكنيته.\nأسلم عام الفتح وشهد حنينًا والطائف، وكان قبل ذلك رأس المشركين يوم أحد والأحزاب، مات سنة ثنتين وثلاثين من الهجرة في خلافة عثمان وقيل بعدها.\nالاستيعاب (٤/ ٢٤٠) الإصابة (٣/ ٤١٢).\n(^٤) جاء في (ك): \"رحمهم الله تعالى\".","vol":"19","page":167},{"text":"١٠٩٥٤ - حدثنا الصغاني، حدثنا عفان بن مسلم ح\nوحدثنا أبو أمية، حدثنا عفان، والعيشي (^١) قالا: حدثنا حماد بن\n⦗١٦٨⦘ سلمة (^٢) أخبرنا ثابت، عن معاوية بن قرة، عن عائذ بن عمرو: أن سلمان، وصهيبًا، وبلالًا (^٣) كانوا قعودًا فمر بهم أبو سفيان بن حرب، فقالوا: ما أخذت سيوف الله من عنق عدو الله مأخذها بعد، فقال أبو بكر ﵁ أتقولون هذا لشيخ قريش وسيدها؟ قال: فأتى أبو بكر إلى النَّبيّ ﷺ فأخبره بذلك، فقال النَّبيّ ﷺ \"لعلك أغضبتهم يا أبا بكر؟ إن كنت أغضبتهم لقد أغضبت ربك\" فرجع إليهم، فقال: يا إخوة (^٤) لقد أغضبتكم؟ قالوا: لا يا أبا بكر يغفر الله لك (^٥).\n_________\n(^١) نسبة إلى عائشة بنت طلحة بن عبيد الله؛ لأنه من ذريتها، واسمه: عبيد الله بن محمد بن عائشة (ت ٢٢٨ هـ).\nقال الإمام أحمد: \"صدوق في الحديث\" وكذلك قال ابن خراش، والساجي، وقال =\n⦗١٦٨⦘ = أبو حاتم: \"صدوق ثقة\" وقال ابن حجر: \"ثقة جواد، رمي بالقدر، ولم يثبت\".\nانظر: الجرح (٥/ ٣٣٥)، تاريخ بغداد (١٠/ ٣١٤)، تهذيب الكمال (١٩/ ١٤٧)، التقريب (ص ٣٧٤).\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) جاء في الأصل: \"صهيب، وبلال\".\n(^٤) في (ك): \"يا إخوتاه\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل سلمان وصهيب وبلال رضي الله تعالى عنهم- (٤/ ١٩٤٧، رقم ١٧٠).","vol":"19","page":167},{"text":"١٠٩٥٥ - حدثنا أحمد بن يوسف السلمي، حدثنا النضر بن محمد (^١) [قال] (^٢): حدثنا عكرمة بن عمار، حدثنا أبو زُمَيْل (^٣) حدثني ابن\n⦗١٦٩⦘ عباس قال: كان المسلمون لا ينظرون إلى أبي سفيان ولا يقاعدونه، فقال للنَّبيّ ﷺ (^٤) يا نبي الله ثلاث أعطنيهن، قال: \"نعم\" قال عندي أحسنهن (^٥) وأجملهن أم حبيبة (^٦) بنت أبي سفيان أزوجكها، قال: \"نعم\"، قال: ومعاوية (^٧) تجعله كاتبا بين يديك، قال: \"نعم\" قال، وتؤمرني حتى أقاتل الكفار كما كنت أقاتل المسلمين، قال: \"نعم\".\nقال أبو زميل: ولولا أنه طلب ذلك من النَّبيّ ﷺ ما أعطاه ذلك؛ لأنه لم يكن يسأل شيئًا إلا قال: \"نعم\" (^٨).\n_________\n(^١) موضع الالتقاء هو: النضر بن محمد اليمامي.\n(^٢) زيادة من (ك).\n(^٣) بضم أوله وفتح الميم، وسكون المثناة تحت، تليها لام، واسمه سماك بن الوليد الحنفي =\n⦗١٦٩⦘ = اليمامي (توضيح المشتبه ٤/ ٣٠٢).\n(^٤) هكذا في صحيح مسلم، وهو الصواب، وجاء في الأصل: \"فقال النَّبيّ ﷺ \" وجاء في نسخة (ك): \"فجاء إلى النَّبيّ ﷺ يا نبي الله\".\n(^٥) هكذا في (ك) وجاء في الأصل: \"أحسن\" وجاء في صحيح مسلم: \"عندي أحسن العرب وأجمله\".\n(^٦) اسمها: رملة ﵂ مشهورة بكنيتها، ولدت قبل البعثة بسبعة عشر عامًا، وتزوجت بعبيد الله بن جحش، ثم أسلما، وهاجرا إلى الحبشة ثم تنصر عبيد الله بن جحش، وارتد عن الإسلام وفارقها، وتزوجها رسول الله ﷺ سنة سبع، وماتت ﵂ بالمدينة سنة أربع وأربعين من الهجرة. الإصابة (٧/ ٦٥١).\n(^٧) أبو عبد الرحمن معاوية بن أبي سفيان، ﵁ ولد قبل البعثة بخمس سنين، وأسلم قبل الفتح، ومات ﵁ سنة ستين من الهجرة، (السير ٣/ ١١٩)، الإصابة (٦/ ١٥١).\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أبي سفيان بن حرب ﵁ (٤/ ١٩٤٥، رقم (١٦٨). =\n⦗١٧٠⦘ = وفي الحديث إشكال في قوله \"أم حبيبة، أزوجكها\" انظر تفصيل ذلك: (جلاء الأفهام لابن القيم صـ ٣٥٧ البداية والنهاية ٤/ ١٤٥).","vol":"19","page":168},{"text":"<span data-type='title' id=toc-1381>ومن مناقب الأنصار (^١) وتفضيل بعض قبائلها على بعض ﵃ أجمعين</span>\n_________\n(^١) بفتح الألف وسكون النون، وفتح الصاد المهملة، وفي آخرها الراء، هم جماعة من أهل المدينة من الصحابة، من أولاد الأوس والخزرج، قيل لهم الأنصار: لنصرتهم رسول الله ﷺ قال الله تعالى: ﴿وَالَّذِينَ آوَوْا وَنَصَرُوا﴾ [الأنفال آية: ٧٢] الأنساب (١/ ٣٦٨).","vol":"19","page":170},{"text":"روى ابن أبي عمر (^١) عن سفيان بن عيينة، عن عمرو بن دينار، عن جابر بن عبد الله: فينا نزلت: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا …﴾ (^٢) قال: نحن (هم) بنو سلمة وبنو حارثة.\nقال جابر: وما أحب أنها لم تنزل، لقول الله تعالى: ﴿وَاللَّهُ وَلِيُّهُمَا﴾ (^٣).\n_________\n(^١) هو: محمد بن يحيى بن أبي عمر العدني، أبو عبد الله نزيل مكة، قال أبو حاتم: \"كان به غفلة … وهو صدوق \" وقال ابن حجر: \"صدوق\".\nانظر: الجرح (٨/ ١٢٤)، التقريب (ص ٥١٣).\n(^٢) سورة آل عمران آية (١٢٢).\n(^٣) هذا الحديث علقه المصنف، ووصله مسلم في صحيحه من طريق إسحاق بن إبراهيم وأحمد بن عبدة كلاهما عن سفيان بن عيينة به (كتاب فضائل الصحابة -باب من =\n⦗١٧١⦘ = فضائل الأنصار ﵃ ٤/ ١٩٤٨، رقم (١٧١).\nووصله البخاري أيضًا في صحيحه من طريق محمد بن يوسف الفريابي عن سفيان بن عيينة به (كتاب المغازي -باب ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا …﴾ [الآية]-٤/ ١٤٨٨ رقم (٣٨٢٥).","vol":"19","page":170},{"text":"١٠٩٥٦ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن شعبة (^١) عن قتادة، عن النضر بن أنس، عن زيد بن أرقم، أن رسول الله ﷺ قال: \"اللهم اغفر للأنصار، ولأبناء الأنصار، ولأبناء أبناء الأنصار\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل الأنصار ﵃-٤/ ١٩٤٨، رقم (١٧٢)، وأخرجه البخاري في صحيحه (كتاب التفسير- باب قوله تعالي ﴿هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا﴾ الآية- ٤/ ١٨٦٢، رقم (٤٦٢٣) من طريق عبد الله بن الفضل عن أنس.","vol":"19","page":171},{"text":"١٠٩٥٧ - حدثنا أبو قلابة، حدثنا بَدَل بن المحبر، حدثنا شعبة (^١) عن قتادة، سمع النضر بن أنس، [عن زيد بن أرقم، أن النَّبيّ ﷺ] (^٢) ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^٣) عن قتادة سمع النضر بن أنس، عن زيد بن أرقم، أن النَّبيّ ﷺ قال: \"اللهم\n⦗١٧٢⦘ اغفر للأنصار، ولأبناء الأنصار، ولأبناء أبناء الأنصار\" (^٤).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: شعبة رحمه الله تعالى.\n(^٢) زيادة من (ك).\n(^٣) (ك ٥/ ١٨٨/ أ).\n(^٤) انظر تخريج الحديث رقم (١٠٩٥٦).\nفائدة الاستخراج: تصريح قتادة بالسماع من النضر بن أنس.","vol":"19","page":171},{"text":"١٠٩٥٨ - حدثنا (^١) يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^٢)، أخبرني هشام بن زيد، عن أنس بن مالك: أن امرأة من الأنصار (^٣) أتت النبي ﷺ تكلمه في شيء فخلت به، فقال رسول الله ﷺ \"والذي نفسي بيده إنكم لأحب الناس إليّ\" -قال: يعني الأنصار- (^٤).\n_________\n(^١) في (ك): \"حدثني\".\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) قال ابن حجر: \"لم أقف على اسمها\" فتح الباري (٧/ ١٤٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل الأنصار ﵃ ٤/ ١٩٤٨، رقم (١٧٥).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب قول النبي ﷺ للأنصار: \"أنتم أحب الناس إلى\" ٣/ ١٣٧٩، رقم (٣٥٧٥) من طريق بهز بن أسد عن شعبة به.\nفائدة الاستخراج: بيان المراد من الحديث \"يعني الأنصار\".","vol":"19","page":172},{"text":"١٠٩٥٩ - حدثني الصغاني، حدثنا عفان (^١) والحوضي (^٢) -وهذا\n⦗١٧٣⦘ لفظ عفان- قال: حدثنا شعبة (^٣)، أخبرني هشام بن زيد، قال: سمعت أنس بن مالك يقول: جاءت امرأة من الأنصار إلى النبي ﷺ معها ابن لها، فقال النبي ﷺ \"والذي نفسي بيده إنكم لأحب الناس إليّ\" مرارا (^٤).\n_________\n(^١) هو ابن مسلم الصفار.\n(^٢) بالحاء المفتوحة المهملة، وسكون الواو والضاد المعجمة: هذه النسبة إلى الحوض، وهو موضع بالبصرة، والحوضي هنا هو: أبو عمر حفص بن عمر. =\n⦗١٧٣⦘ = الأنساب (٤/ ٣٠٨)، مراصد الاطلاع (١/ ٤٣٧).\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٥٨).","vol":"19","page":172},{"text":"١٠٩٦٠ - حدثنا إبراهيم بن مرزوق، حدثنا عمر بن يونس (^١)، حدثنا عكرمة بن عمار، حدثنا إسحاق -وهو ابن عبد الله بن أبي طلحة- أن أنس بن مالك حدثه: أن رسول الله ﷺ استغفر للأنصار، أراه قال: \"ولذراري (^٢) الأنصار، ولذراري ذراري الأنصار ولموالي (^٣) الأنصار (^٤).\n_________\n(^١) اليمامي، وهو موضع الالتقاء.\n(^٢) ذرية الرجل: ولده. الصحاح (٢/ ٦٦٣).\n(^٣) المولى: المعتِق، والمعتَق وابن العم، والناصر، والجار. الصحاح (٦/ ٢٥٢٩)، والنهاية (٥/ ٢٢٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل الأنصار ﵃ ٤/ ١٩٤٨، رقم (١٧٣).\nفائدة الاستخراج: رواية مسلم فيها نفي الشك بعد تمام الحديث، لا أشك فيه، وأما رواية المصنف ليس فيها ذلك.","vol":"19","page":173},{"text":"١٠٩٦١ - حدثنا أحمد بن يوسف السلمي، حدثنا النضر بن محمَّد، حدثنا عكرمة بن عمار (^١)، حدثنا إسحاق، حدثني أنس بن مالك، قال: قال النبي ﷺ: \"اللهم اغفر للأنصار، ولذراري الأنصار، ولذراري ذراري الأنصار، ولموالي الأنصار\" (^٢).\n_________\n(^١) موضع الالتقاء هو: عكرمة بن عمار.\n(^٢) انظر: تخريج الحديث رقم (١٠٩٦٠).\nفائدة الاستخراج: ليس في رواية المصنف قول الراوي (لا أشك فيه).","vol":"19","page":174},{"text":"١٠٩٦٢ - ز- حدثنا الصغاني، حدثنا محمَّد بن عمر القصباني (^١)، حدثنا عبد الوارث (^٢) حدثنا عبد العزيز بن صهيب، عن أنس [بن مالك\" (^٣)، أن النبي ﷺ سمع جواري من الأنصار يقلن:\nنحن جواري من بني النجار … [يا] (^٤) حبذا محمدا (^٥) من جار\n⦗١٧٥⦘ فقال رسول الله ﷺ: \"يعلم الله أني أحبكم\" (^٦).\n_________\n(^١) الذي وقفت عليه في نسبته هو؛ القصبي، وهو هكذا في الرواة عن عبد الوارث، ومحمد بن عمر القصبي وثقه ابن معين.\nانظر: تاريخ ابن معين (رواية الدوري ٢/ ٥٣٢)، تاريخ بغداد (٣/ ٢١)، الأنساب (١٠/ ٤٣٧)، تهذيب الكمال (١٨/ ٤٨٠).\n(^٢) ابن سعيد بن ذكوان التميمي العنبري مولاهم، أبو عبيدة البصري.\n(^٣) زيادة من (ك).\n(^٤) زيادة من (ك).\n(^٥) هكذا بالنصب والمشهور فيه الرفع مخصوص حبذا. انظر: أوضح المسالك (٣/ ١٠٢) الضياء السالك (١٠٤).\n(^٦) هذا الحديث من زيادات المصنف، وإسناده صحيح.\nوالحديث أخرجه ابن ماجه (كتاب النكاح -باب الغناء والدف-١/ ٦١٢، رقم (١٨٩٩)، من طريق ثمامة بن عبد الله عن أنس، وفيه قال ﵊: \"الله يعلم أني لأحبكن\" وقال البوصيري: \"إسناد صحيح، رجاله ثقات\".\nمصباح الزجاجة (٢/ ٨٩).","vol":"19","page":174},{"text":"١٠٩٦٣ - [حدثنا الوكيعي (^١) ببغداد، عن إبراهيم بن الحجاج (^٢)، عن عبد الوارث بإسناده (^٣):\nأن النبي ﷺ رأى صبيانا من الأنصار جاؤا من عرس، فقال النبي ﷺ \"إنكم لمن أحب الناس إلي\" (^٤).\n_________\n(^١) هو: إبراهيم بن أحمد بن عمر الوكيعي، أبو إسحاق الفارض.\n(^٢) ابن زيد السامي الناجي، أبو إسحاق البصري.\n(^٣) موضع الالتقاء هو: عبد العزيز بن صهيب.\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة باب من فضائل الأنصار ﵃ (٤/ ١٩٤٨) رقم (٤/ ١٩٤٨ - رقم (١٧٤).\nملحوظة: هذا الحديث ليس في الأصل، إنما هو زيادة من (ك).","vol":"19","page":175},{"text":"١٠٩٦٤ - حدثنا (^١) عثمان بن خرزاذ، حدثنا أبو معمر (^٢)، حدثنا عبد الوارث، عن عبد العزيز بن صهيب (^٣) عن\n⦗١٧٦⦘ أنس بن مالك: أن النبي ﷺ رأى صبيانا و(^٤) نساءا مقبلين -أحسبه قال: - من عرس، فقام نبي الله ﷺ مقبلا، فقال: \"اللهم أنتم أحب الناس إليّ\" قالها ثلاثًا -يعني الأنصار- (^٥).\n_________\n(^١) (ك ٥/ ١٨٨ / ب).\n(^٢) هو: عبد الله بن عمرو بن أبي الحجاج التميمي المنقري مولاهم، المقعد البصري.\n(^٣) موضع الالتقاء هو: عبد العزيز بن صهيب.\n(^٤) في (ك): \"أو\".\n(^٥) انظر: تخريج الحديث رقم (١٠٩٦٣).\nفائدة الاستخراج: في رواية المصنف قوله: \"قالها ثلاثًا\" وعند مسلم ورد ذكرها مرتين.","vol":"19","page":175},{"text":"١٠٩٦٥ - حدثنا يوسف بن مسلم، حدثنا حجاج، [قال] (^١): حدثني شعبة (^٢)، عن قتادة، عن أنس بن مالك، أن رسول الله ﷺ قال: \"إن الأنصار كرشي وعيبتي (^٣)، وإن الناس يكثرون ويقلون، فاقبلوا من محسنهم وتجاوزوا عن مسيئهم\" (^٤)\n⦗١٧٧⦘ كذا رواه غندر.\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) قال الحافظ ابن حجر ﵀ \"أي بطانتي، وخاصتي، قال القزاز: ضرب المثل بالكرش: لأنه مستقر غذاء الحيوان، الذي يكون فيه نماؤه.\nوالعيبة: بفتح المهملة، وسكون المثناة بعدها موحدة- ما يحرز فيه الرجل نفيس ما عنده يريد أنهم موضع سره وأمانته\" اهـ. فتح الباري (٧/ ١٥٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل الأنصار ﵃ (٤/ ١٩٤٩) رقم (١٧٦).\nوأخرجه البخاري في صحيحه كتاب فضائل الصحابة باب قول النبي ﷺ: اقبلوا من محسنهم (٣/ ٣٨٣) رقم (٣٥٩٠) كلاهما من طريق محمَّد بن جعفر -غندر- عن شعبة به.","vol":"19","page":176},{"text":"١٠٩٦٦ - حدثني محمَّد بن جمعة البلخي أبو عبد الله (^١). بمصر، حدثني خلف بن عبد العزيز بن عثمان بن جبلة (^٢)، [قال] (^٣): حدثني أبي (^٤)، عن جدي (^٥)، عن شعبة، عن هشام بن زيد (^٦)، قال: سمعت أنس بن مالك (^٧) يقول: قال النبي ﷺ: \"أوصيكم بالأنصار، فإنهم كرشي وعيبتي، وقد قضوا الذي عليهم، بقي الذي لهم، فاقبلوا من محسنهم وتجاوزوا عن مسيئهم\" (^٨).\n_________\n(^١) لم أقف عليه.\n(^٢) ابن أبي رواد.\nقال الحافظ الخليلي: \"إنه من علماء هذا الشأن\" ثمَّ قال: \"يروي عن أبيه، وعمه عن أبيهما عثمان، عن شعبة أحاديث غرائب عزيزة عند الحفاظ\" إهـ. الإرشاد للخليلي (٣/ ٨٩١ - ٨٩٢).\n(^٣) زيادة من (ك).\n(^٤) عبد العزيز بن عثمان بن جبلة بن أبي رواد، لقبه شاذان (ت ٢٢١ - أو ٢٢٥ هـ) وثقه الخليلي، وذكره ابن حبَّان في الثقات.\nانظر: الثقات لابن حبَّان (٨/ ١٩٥)، الإرشاد (٣/ ٨٩١)، تهذيب الكمال (١٨/ ١٧٢).\n(^٥) عثمان بن جبلة بن أبي رواد العتكي مولاهم، المروزي.\n(^٦) ابن أنس بن مالك الأنصاري.\n(^٧) موضع الالتقاء هو الصحابي الجليل: أنس بن مالك ﵁.\n(^٨) انظر: تخريج الحديث رقم (١٠٩٦٥).","vol":"19","page":177},{"text":"١٠٩٦٧ - حدثني محمَّد بن محمَّد -يعني ابن رجاء- قال حدثني\n⦗١٧٨⦘ محمَّد بن يحيى الصائغ (^١)، [قال] (^٢): حدثنا شاذان (^٣)، حدثنا أبي (^٤)، حدثنا شعبة بإسناده مثله (^٥).\n_________\n(^١) اليشكري، أبو علي المروزي (ت ٢٥٢ هـ). وثقه النسائيُّ وابن حجر.\nانظر: تهذيب الكمال (٢٦/ ٦٣٢)، التقريب (ص ٥١٣).\n(^٢) زيادة من (ك).\n(^٣) هو لقب هـ: عبد العزيز بن عثمان بن جبلة.\n(^٤) عثمان بن جبلة.\n(^٥) تقدم في الحديث رقم (١٠٩٦٥) تخريج مسلم له من طريق شعبة عن قتادة عن أنس.","vol":"19","page":177},{"text":"١٠٩٦٨ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا شعبة (^٢)، عن قتادة، قال: سمعت أنسًا يحدث عن أبي أُسَيد (^٣) الأنصاري أن النبي ﷺ قال: \"خير دور الأنصار بنو النجار (^٤)، ثمَّ بنو عبد الأشهل (^٥) ثمَّ بنو حارثة بن\n⦗١٧٩⦘ الخزرج (^٦) ثمَّ بنو ساعدة (^٧) و[في] (^٨) كل دور (^٩) الأنصار خير\".\nقال: فقيل (^١٠) يا رسول الله! فضلت علينا، قال: \"وقد فضلكم على كثير\" (^١١).\n_________\n(^١) هو: الطيالسي.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) بضم أوله ثمَّ السين المهملة المفتوحة، اسمه: مالك بن ربيعة. انظر: الإكمال (١/ ٧٠)، الإصابة (٧/ ١٧).\n(^٤) بفتح النون، وتشديد الجيم: بطن من الخزرج. والنجار هو: تيم الله، سمي بذلك لأنه ضرب رجلًا فنجره، فقيل له: النجار، وهو ابن ثعلبة بن عمرو بن الخزرج.\nالنسب لأبي عبيد القاسم بن سلام (٢٧٧)، الأنساب (١٣/ ٣٥)، فتح الباري (٧/ ١٤٤).\n(^٥) هم من الأوس، وهو عبد الأشهل بن جشم بن الحارث الأصغر بن عمرو بن مالك بن الأوس بن حارثة.\nانظر: عمدة القاري (١٣/ ٣٣٧)، فتح الباري (٧/ ١٤٤).\n(^٦) أي الحارث الأكبر بن الخزرج بن عمرو بن مالك بن الأوس.\nانظر: النسب لأبي عبيد القاسم بن سلام (٢٧٣)، الأنساب (٤/ ٨) فتح الباري (٧/ ١٤٥).\n(^٧) ساعدة هو: ابن كعب بن الخزرج الأكبر.\nانظر: عمدة القاري (١٣/ ٣٣٧)، فتح الباري (٧/ ١٤٥).\n(^٨) زيادة من (ك).\n(^٩) هكذا في (ك) وصحيح مسلم وبقية الروايات، وفي الحديث الذي سيأتي بعده ما يدلّ على ذلك، وجاء في الأصل: \"دار\".\n(^١٠) القائل هو: سعد بن عبادة كما بينته رواية البخاري في صحيحه (كتاب فضائل الصحابة -باب منقبة سعد بن عبادة- ٣/ ١٣٨٥) رقم (٣٥٩٦).\nوكان رضي تعالى عنه من بني ساعدة وكان كبيرهم يومئذ (فتح الباري ٧/ ١٤٥).\n(^١١) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- ٤/ ١٩٤٩، رقم (١٧٧)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب فضل دور الأنصار-٣/ ١٣٨٠، رقم (٣٥٧٨).","vol":"19","page":178},{"text":"١٠٩٦٩ - حدثنا أبو أمية الطرسوسي، حدثنا أبو زيد الهروي (^١)\n⦗١٨٠⦘ حدثنا شعبة (^٢) بإسناده مثله إلى قوله: \"في كل دور الأنصار خير\" (^٣).\n_________\n(^١) هو: سعيد بن الربيع الحرشي العامري، كان يبيع الثياب الهروية فنسب إليها. انظر: الأنساب (١٣/ ٤٠٤).\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر تخريج الحديث رقم (١٠٩٦٨).","vol":"19","page":179},{"text":"١٠٩٧٠ - حدثنا أبو حميد المصيصي (^١) ويوسف بن مسلم، قالا: حدثنا حجاج، قال: سمعت شعبة (^٢)، عن قتادة، عن أنس، عن أبي أسيد قال: قال رسول الله ﷺ: \"خير دور الأنصار: بنو النجار، ثمَّ بنو عبد الأشهل، ثمَّ بنو الحارث بن الخزرج، ثمَّ بنو ساعدة (^٣) وفي كل دور الأنصار خير\".\nفقال سعد (^٤): ما أرى يا رسول الله إلا وقد فضلت علينا، فقيل: \"قد فضلكم على كثير\" (^٥).\n_________\n(^١) عبد الله بن محمَّد بن تميم، مولى بني هاشم.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) (ك ٥/ ١٨٩/ أ).\n(^٤) هو: ابن عبادة، كما تقدم بيانه، انظر: حاشية حديث رقم (١٠٩٦٨).\n(^٥) انظر: تخريج الحديث رقم (١٠٩٦٨).","vol":"19","page":180},{"text":"١٠٩٧١ - حدثنا علي بن سهل البزاز، حدثنا إسحاق بن عيسى، أخبرني مالك بن أنس، عن يحيى بن سعيد (^١) أنَّه سمع أنس بن مالك يقول: قال رسول الله ﷺ \"ألا أخبركم بخير دور الأنصار؛ بنو (^٢) النجار، ثمَّ\n⦗١٨١⦘ دور بني عبد الأشهل، ثمَّ بنو الحارث (^٣) بن الخزرج، ثمَّ بنو ساعدة، وفي كل دور الأنصار خير\" (^٤).\n_________\n(^١) موضع الالقاء هو: يحيى بن سعيد.\n(^٢) هذا هو الصواب لأنه خبر \"خير\" وجاء في الأصل، ونسخة (ك): \"بني\".\n(^٣) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"ثمَّ بنو الخزرج\".\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- ٤/ ١٩٥٠، رقم (١٧٧) وتقدم تخريح البخاري له من حديث أبي أسيد. انظر رقم (١٠٩٦٨).\nفائدة الاستخراج: ساق المصنف تمام رواية يحيى بن سعيد، ومسلم ساق الإسناد وبين الاختلاف بين حديث أنس، وحديث أبي أسيد.","vol":"19","page":180},{"text":"١٠٩٧٢ - حدثنا يونس بن عبد الأعلى، أخبرنا أنس بن عياض (^١) عن يحيى بن سعيد (^٢) أنَّه سمع أنس بن مالك يقول: قال رسول الله ﷺ وحدثنا أبو داود الحراني، حدثنا يزيد بن هارون، أخبرنا يحيى بن سعيد، عن أنس بن مالك، قال: قال النبي ﷺ: \"ألا أخبركم بخير دور الأنصار؟ \" قالوا: بلى يا رسول الله، قال: \"دور بني النجار، ثمَّ أخبركم بالذين يلونهم؟ \" قالوا: نعم يا رسول الله، قال: دور بني عبد الأشهل، ثمَّ أخبركم بالذين يلونهم؟ \" قالوا: نعم يا رسول الله، قال: دور في الحارث بن الخزرج، ثمَّ أخبركم بالذين يلونهم؟ دور بني ساعدة\" قال: ثمَّ أشار بيده، وقال يزيد: ثمَّ رفع صوته فقال: \"وفي كل\n⦗١٨٢⦘ دور الأنصار خير\" (^٣).\n_________\n(^١) ابن ضمرة الليثي، أبو ضمرة المدني.\n(^٢) الأنصاري، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٧١).\nفائدة الاستخراج:\n١/ سياق تمام رواية يحيى بن سعد.\n٢ / زيادة قول الراوي: ثمَّ \"أشار بيده\" و\"ثمَّ رفع صوته\".","vol":"19","page":181},{"text":"١٠٩٧٣ - حدثنا أبو داود الحراني، حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي عن صالح (^٢)، عن أبي الزناد (^٣)، أن أبا سلمة (^٤) أخبره: أنَّه سمع أبا أسيد الأنصاري يشهد أن رسول الله ﷺ قال: \"خير دور الأنصار بنو النجار، ثمَّ بنو عبد الأشهل، ثمَّ بنو الحارث بن الخزرج، ثمَّ بنو ساعدة\" فبلغ ذلك سعد بن عبادة، فوجد في نفسه، فقال: خلفنا فكنا آخر الأرباع، أسرجوا لي حماري حتى آتي رسول الله ﷺ، فكلمه ابن أخ له يقال له: سهل، فقال أتذهب لترد على رسول الله ﷺ قوله، والله ورسوله أعلم، أو ليس بحسبك (^٥) أن نكون رابع أربع؟ فرجع وقال: الله ورسوله أعلم، وأمر بحماره فحل (^٦).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو يوسف المدني.\n(^٢) ابن كيسان المدني، أبو محمَّد.\n(^٣) عبد الله بن ذكوان القرشي، وهو موضع الالتقاء.\n(^٤) ابن عبد الرحمن بن عوف.\n(^٥) في (ك): \"بحسبكم\".\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- =\n⦗١٨٣⦘ = ٤/ ١٩٥٠، رقم (١٧٩).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب في فضل دور الأنصار-٣/ ١٣٨٠، رقم (٣٥٧٩) من طريق شيبان عن يحيى عن أبي سلمة به.","vol":"19","page":182},{"text":"١٠٩٧٤ - حدثنا علي بن حرب الطائي، حدثنا القاسم بن يزيد (^١) الجرمي (^٢)، حدثنا (^٣) سفيان (^٤)، عن أبي الزناد (^٥)، عن أبي سلمة بن عبد الرحمن، عن أبي أسيد، قال: قال النبي ﷺ: \"خير دور الأنصار بنو النجار، ثمَّ بنو عبد الأشهل، ثمَّ بنو الحارث بن الخزرج، ثنا بنو (^٦) ساعدة، وفي كل دور الأنصار خير\" (^٧).\n_________\n(^١) أبو يزيد الموصلي.\n(^٢) بفتح الجيم وسكون الراء هذه النسبة إلى جرم، وهي قبيلة من اليمن.\nالأنساب (٣/ ٢٥١).\n(^٣) (ك ٥/ ١٨٩/ ب).\n(^٤) هو: الثوري.\n(^٥) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٦) جاء في الأصل \"بني\" في المواضع الأربع، وهو خطأ، والصواب ما أثبت لأنه خبر \"خير\".\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار ٤/ ١٩٥١، رقم (١٧٩).\nوتقدم تخريج البخاري له في حديث رقم (١٠٩٧٣).\nفائدة الاستخراج:\n١/ تسمية أبي سلمة في الإسناد. =\n⦗١٨٤⦘ = ٢ / أن رواية القاسم بن يزيد عن الثوري عند المصنف موافقة لرواية يحيى بن أبي كثير عند مسلم (برقم ١٧٩) مكرر) في عدم ذكر قصة سعد بن عبادة.","vol":"19","page":183},{"text":"١٠٩٧٥ - حدثنا عباس الدوري، حدثنا عثمان بن عمر (^١)، أخبرنا سفيان (^٢) ح\nوحدثنا أبو أمية، حدثنا قبيصة، حدثنا سفيان (^٣)، عن أبي الزناد (^٤)، عن أبي سلمة، عن أبي أسيد الساعدي، قال رسول الله ﷺ: \"خير دور الأنصار بنو النجار ثم بنو عبد الأشهل، ثمّ بنو الحارث بن الخزرج، ثمَّ بنو ساعدة، وفي كل دور الأنصار خير\"، قال: فبلغ ذلك سعد بن عبادة، فقال: أسرجوا لي حماري، أجعلنا رابع أربعة؟ قال: ابن أخيه: أتذهب ترد على رسول الله ﷺ قوله، أما ترضى أن تكون رابع أربعة؟ قال: فجلس فقال أبو أسيد: أُتَّهَمُ على رسول الله ﷺ لو كنت باديا لبدأت بقومي (^٥).\n_________\n(^١) ابن فارس بن لقيط العبدي، أبو محمد البصري.\n(^٢) هو: الثوري.\n(^٣) هو: الثوري.\n(^٤) هو: عبد الله بن ذكوان وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١٠٩٧٣).\nفائدة الاستخراج: بيان الاختلاف على سفيان الثوري، حيث جاءت الرواية عنه هنا من طريق عثمان بن عمر، وقبيصة بذكر القصة (قصة سعد بن عبادة)، وفي الرواية السابقة (في حديث رقم (١٠٩٧٤) من طريق القاسم بن يزيد عن سفيان =\n⦗١٨٥⦘ = الثوري بدون ذكر القصة.\nوالصواب رواية عثمان بن عمر، وقبيصة عن الثوري بذكر القصة لما يلي:\nأولًا: أن الحفاظ من أصحاب أبي الزناد رووا الحديث عنه بذكر القصة، ومنهم: صالح بن كيسان، وهو عند المصنف برقم (١٠٩٧٣) والمغيرة بن عبد الرحمن عند مسلم في صحيحه برقم (١٧٩).\nثانيا: أن اجتماع عثمان بن عمر وقبيصة على هذه الرواية يقدم على رواية القاسم، خاصة أن قبيصة ممن كان يعتني بحديث سفيان، حتى قال أبو حاتم: \"لم أر من المحدثين من يحفظ ويأتي بالحديث على لفظ واحد لا يغيره سوى قبيصة، وأبي نعيم في حديث الثوري\" الجرح (٧/ ١٢٦).","vol":"19","page":184},{"text":"١٠٩٧٦ - حدثنا محمَّد بن إسماعيل الصائغ المكي، وأبو مقاتل البلخي فلان بن محمَّد بن فضيل (^١)، والدنداني (^٢) قالوا: حدثنا عبد الله بن رجاء (^٣)، حدثنا حرب بن شداد (^٤)، عن يحيى بن أبي كثير، عن أبي سلمة، أنَّه سمع أبا أسيد، أنَّه سمع النبي ﷺ يقول: \"خير الأنصار، أو خير ديار الأنصار: بنو النجار، وبنو عبد الأشهل، وبنو الحارث،\n⦗١٨٦⦘ وبنو ساعدة \" (^٥).\nهذا لفظ الصائغ والدنداني، وأما [أبو مقاتل] (^٦) البلخي فقال: \"ثمَّ بنو - ثمَّ بنو\"\n_________\n(^١) هو سليمان بن محمَّد بن فضيل البلخي، هكذا في الرواة عن عبد الله بن رجاء وذكره ابن حبَّان في الثقات (٨/ ٢٨٢).\n(^٢) بالنون بين الدالين المهملتين المفتوحتين، بعدهما الألف، وفي آخرها نون أخرى، وهو: موسى بن سعيد بن النعمان أبو بكر الطرسوسي. الأنساب (٥/ ٣٨٣) التقريب (٥٥١).\n(^٣) ابن عمر الغداني، أبو عمر البصري.\n(^٤) موضع الالتقاء هو: حرب بن شداد.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- ٤/ ١٩٥١، رقم ١٧٩ مكرر).\nفائدة الاستخراج: ساق المصنف تمام رواية حرب بن شداد عن يحيى بن أبي كثير، وساق مسلم طرفا منها.\n(^٦) زيادة من (ك).","vol":"19","page":185},{"text":"١٠٩٧٧ - حدثنا أبو أمية، وأحمد بن ملاعب (^١)، قالا: حدثنا زكريا بن عدي (^٢) ح\nوحدثنا محمَّد بن علي بن داود بن أخت غزال، حدثنا محمَّد بن عباد (^٣) قالا: حدثنا حاتم بن إسماعيل (^٤)، عن عبد الرحمن بن حميد الزهري، عن إبراهيم بن محمَّد بن طلحة، عن أبي أسيد الساعدي، قال: قال رسول الله ﷺ: \"خير دور الأنصار: دار بني النجار، ودار بني عبد الأشهل، ودار بني الحارث بن الخزرج، ودار بني ساعدة، والله لو\n⦗١٨٧⦘ كنت مؤثرا بها أحدا لآثرت عشيرتي\" (^٥).\nقال ابن ملاعب: \"لآثرت أهل بيتي\".\n_________\n(^١) أبو الفضل البغدادي المخرمي.\n(^٢) ابن رزيق بن إسماعيل، أبو يحيى الكوفي.\n(^٣) موضع الالتقاء في الإسناد الثاني هو: محمَّد بن عباد.\n(^٤) موضع الالتقاء في الإسناد الأوّل هو: حاتم بن إسماعيل.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- ٤/ ١٩٥٠ - رقم (١٧٨).\nوتقدم تخريج البخاري للحديث. . . . انظر حديث رقم (١٠٩٧٣).\nفائدة الاستخراج:\n١/ ذكر نسب عبد الرحمن بن حميد (الزهري).\n٢/بيان المراد بقوله: \"عشيرتي\"، حيث جاء بيان ذلك في رواية ابن ملاعب: \"أهل بيتي\".","vol":"19","page":186},{"text":"١٠٩٧٨ - حدثنا عباس بن محمَّد الدوري، وأبو داود الحراني، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح، عن ابن شهاب قال: قال (^٢) أبو سلمة وعبيد الله بن عبد الله بن عتبة بن مسعود، سمعا أبا هريرة يقول: قال رسول الله ﷺ وهو في مجلس عظيم من المسلمين: \"أحدثكم بخير دور الأنصار؟ \" قالوا: نعم يا رسول الله\" قال رسول الله ﷺ: \"بنو عبد الأشهل\" قالوا: ثمَّ من يا رسول الله؟ قال: \"ثمَّ بنو النجار\"، قالوا: ثمَّ من يا رسول الله؟ قال: \"ثمَّ بنو الحارث بن الخزرج\" قالوا: ثمَّ من يا رسول الله قال: \"ثمَّ بنو\n⦗١٨٨⦘ ساعدة\" قالوا (^٣): ثمَّ من يا رسول الله، قال: [ثمَّ] (^٤) في كل دور الأنصار خير\"، فقام سعد بن عبادة مغضبا، فقال: أنحن آخر الأربع حين سمى رسول الله ﷺ دارهم، فأرد كلام رسول الله ﷺ فقال له رجل -أو رجال- من قومه: اجلس ألا ترضى أن سمى رسول الله ﷺ داركم، في الأربع الدور التي سماها، فمن ترك فلم يسم أكثر ممن سمى، فانتهى سعد بن عبادة عن كلام رسول الله ﷺ (^٥).\n_________\n(^١) الزهري، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ١٩٠/ أ).\n(^٣) جاء في (ك): \"قال\".\n(^٤) زيادة من (ك).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب في خير دور الأنصار- ٤/ ١٩٥١، رقم (١٨٠).\nملحوظة: نبه الحافظ ابن حجر إلى الاختلاف على أبي سلمة في إسناد هذا الحديث ومتنه. (الفتح ٧/ ١١٦).","vol":"19","page":187},{"text":"١٠٩٧٩ - حدثنا محمَّد بن يحيى (^١)، والحسن بن أبي الربيع (^٢) الجرجاني، قالا: حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري (^٣) عن أبي سلمة بن عبد الرحمن، وعبيد الله بن عبد الله، أنهما سمعا أبا هريرة يقول: قال رسول الله ﷺ: \"ألا أخبركم بخير دور الأنصار؟ \" قالوا: بلى يا رسول الله ﷺ، قال: \"بنو عبد الأشهل، وهم رهط سعد بن معاذ\" قالوا: ثمَّ\n⦗١٨٩⦘ من يا رسول الله؛ قال: \"ثمَّ بنو النجار\" قالوا: ثمَّ من يا رسول الله؟ قال: \" [ثم] (^٤) بنو الحارث بن الخزرج\" قالوا: ثمَّ من يا رسول الله؟ قال: \"بنو ساعدة\"، قالوا: ثمَّ من يا رسول الله؟ قال: \"ثمَّ في كل دور الأنصار خير\".\nقال سعد بن عبادة: ذكرنا رسول الله ﷺ آخر أربعة (^٥) أدوار (^٦) سماها لأكلمن رسول الله ﷺ في ذلك، فلقيه رجل، فذكر ذلك له، فقال له الرجل: أو ما ترضى أن يذكركم آخر أربعة أدور (^٧)، فوالله لمن ترك رسول الله ﷺ من الأنصار (^٨) لم يذكر أكثر مما ذكر، قال: فرجع سعد (^٩).\n⦗١٩٠⦘ هذا لفظ الجرجاني، هكذا حديث الزهري.\n_________\n(^١) هو: الذهلي.\n(^٢) اسم أبي الربيع: يحيى بن الجعد العبدي.\n(^٣) موضع الالتقاء هو: الزهري.\n(^٤) زيادة من (ك)، وهي موجودة في رواية عبد الرزاق في مصنفه (١١/ ٦١، رقم (١٩٩١٠).\n(^٥) في (ك): \"الأربعة\".\n(^٦) هكذا في (ك)، وهو المناسب للسياق، وجاء في الأصل: \"آدر\" وجاء- في مصنف عبد الرزاق \"دور\".\n(^٧) هكذا في مصنف عبد الرزاق، وجاء في الأصل: \"آدر\"، وجاء في مصنف عبد الرزاق \"دور\".\n(^٨) (ك ٥/ ١٩٠ /ب).\n(^٩) انظر: تخريج الحديث رقم (١٠٩٧٨).\nفائدة الاستخراج: جاء عند مسلم \"أبو سلمة\" مهملا، وجاء بيانه في رواية المصنف.","vol":"19","page":188},{"text":"١٠٩٨٠ - حدثنا يعقوب بن سفيان الفارسي، وإسحاق بن سيار النصيبي، وعلي بن الحسن (^١) الدراوجردي (^٢) قالوا: حدثنا محمَّد بن عرعرة بن البرند (^٣)، حدثنا شعبة، عن يونس بن عبيد، عن ثابت البناني، عن أنس بن مالك قال: صحبت جرير بن عبد الله فكان يخدمني، وهو أكبر من أنس بن مالك، فقيل له، فقال: إني رأيت الأنصار يصنعون برسول الله شيئا، لا أرى أحدا منهم إلا أكرمته (^٤).\nلفظ يعقوب إلى قوله: وهو أكبر من أنس، وقال جرير: إني\n⦗١٩١⦘ رأيت. . . .. بمثله.\n_________\n(^١) ابن موسى الهلالي، أبو الحسن النيسابوري.\n(^٢) هكذا جاءت نسبته في الأصل، وفي نسخة (ك).\nوالمثبت في مصادر ترجمته \"الدرابجردي\" أو \"الدارابجردي\" وهذه النسبة إلى محلة من محال نيسابور متصلة بالصحراء في أعلى البلد.\nانظر: الأنساب (٥/ ٢٧٠ - ٣٢٧)، تهذيب الكمال (٢٠/ ٣٧٤).\n(^٣) موضع الالتقاء هو: محمَّد بن عرعرة.\n(^٤) أخرجه مسلم في صحيحه، (كتاب فضائل الصحابة -باب في حسن صحبة الأنصار- ٤/ ١٩٥١ - رقم (١٨١)، وأخرجه البخاري في صحيحه (كتاب الجهاد -باب فضل الخدمة في الغزو-٣/ ١٠٥٨، رقم (٢٧٣١)، من طريق محمَّد بن عرعرة عن شعبة به.\nفائدة الاستخراج:\n١/ ذكر نسب محمَّد بن عرعرة (البرند).\n٢/ موافقة شيوخ أبي عوانة لشيخ مسلم: محمَّد بن المثنى في قوله: \"وكان جرير أكبر من أنس\".","vol":"19","page":190},{"text":"١٠٩٨١ - حدثنا أبو جعفر محمَّد بن الجنيد الدقاق، حدثنا محمَّد بن عرعرة (^١)، حدثنا شعبة، عن يونس بن عبيد، عن ثابت البناني، عن أنس قال: صحبت جرير بن عبد الله فكان يخدمني، وكان جرير أسن من أنس، فقال جرير: إنيّ رأيت الأنصار يصنعون برسول الله شيئًا لا أرى أحدا منهم إلا أكرمته (^٢).\nلم يعرف هذا لغير محمَّد بن عرعرة، وأتى به سعيد بن واصل (^٣).\n_________\n(^١) موضع الالتقاء هو: محمَّد بن عرعرة.\n(^٢) انظر تخريج الحديث رقم (١٠٩٨٠).\nفائدة الاستخراج: موافقة محمَّد بن الجنيد لابن بشار في روايته عن محمَّد بن عرعرة في قوله: \"أسن من أنس\".\n(^٣) هو الحرشي، وستأتي ترجمته وروايته في الحديث التالي.","vol":"19","page":191},{"text":"١٠٩٨٢ - حدثنا أبو قلابة (^١)، حدثنا سعيد بن واصل (^٢) (^٣)، عن\n⦗١٩٢⦘ شعبة (^٤)، عن يونس بن عبيد، عن ثابت، عن أنس بن مالك قال: صحبني جرير بن عبد الله في سفر، فكان يخدمني، فقلت له في ذلك، فقال: إني رأيت الأنصار يصنعون برسول الله ﷺ شيئًا، لا أرى أحدا منهم إلا أكرمته (^٥).\n_________\n(^١) هو: عبد الملك بن محمَّد الرقاشي.\n(^٢) الحرشي، قال ابن المديني: \"ذاهب الحديث\"، وقال النسائيُّ، والدارقطني: \"متروك\"، وقال أبو حاتم: \"لين الحديث\" وقال أبو أحمد الحاكم: \"ليس بالقوي عندهم\"، وقال ابن عديّ: \"هو إلى الضعف أقرب منه إلى الصدق\".\nانظر: الجرح (٤/ ٧٠)، الضعفاء والمتروكين للنسائي (ص ١٩١)، الكامل (٣/ ١٢٤٠)، الضعفاء والمتروكين للدارقطني (ص ٢٣٨)، اللسان (٣/ ٤٩).\n(^٣) (ك ٥/ ١٩٠ /ب).\n(^٤) موضع الالتقاء هو: شعبة.\n(^٥) انظر: تخريج الحديث رقم (١٠٩٨٠).","vol":"19","page":191},{"text":"<span data-type='title' id=toc-1382>من مناقب غفار (^١) وأسلم </span>(^٢)\n_________\n(^١) بكسر الغين المعجمة، وتخفيف الفاء: وهم بنو غفار بن مليل -بميم ولامين مصغرًا- بن ضمرة ابن بكر بن عبد مناة بن كنانة، منها أبو ذر ﵁، وهو من السابقين إلى الإِسلام. الأنساب (١٠/ ٦٣)، الفتح (٦/ ٦٢٧).\n(^٢) بفتح الألف وسكون السين المهملة، وفتح اللام: نسبة إلى أسلم بن أفصى بن حارثة بن عمرو بن عامر من خزاعة. الأنساب (١/ ٢٣٨)، الفتح (٦/ ٦٢٣).","vol":"19","page":193},{"text":"١٠٩٨٣ - حدثنا أبو قلابة (^١)، [قال] (^٢): حدثنا يزيد بن هارون، أخبرنا شعبة (^٣) ح\nوحدثنا يوسف بن مسلم، حدثنا حجاج بن محمَّد، حدثنا شعبة، عن أبي عمران الجوني (^٤)، عن عبد الله بن الصامت، عن أبي ذر، قال: قال رسول الله ﷺ: \"يا أبا ذر! ادع قومك، غفار غفر الله لها، وأسلم سالمها الله\" (^٥).\n_________\n(^١) هو الرقاشي.\n(^٢) زيادة من (ك).\n(^٣) موضع الالتقاء في الإسنادين هو: شعبة.\n(^٤) هو: عبد الملك بن حبيب الأزدي البصري.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٢، رقم ١٨٣)، وأخرجه البخاري في صحيحه (كتاب المناقب -باب ذكر أسلم وغفار-٣/ ١٢٩٣، رقم ٣٣٢٣) من حديث أبي هريرة.\nفائدة الاستخراج: إن لفظ رواية أبي عوانة مغاير للفظ رواية مسلم، حيث إن رواية مسلم فيها: \"ائت قومك فقل: إن رسول الله ﷺ قال: أسلم … \" الحديث.","vol":"19","page":193},{"text":"١٠٩٨٤ - حدثنا أبو أمية الطرسوسي، حدثنا حسين (^١) المروروذي (^٢)، حدثنا سليمان بن المغيرة (^٣)، حدثني حميد بن هلال العدوي، [قال] (^٤): حدثني عبد الله بن الصامت، قال: حدثني أبو ذر، قال: قال رسول الله ﷺ: \"غفار غفر الله لها، وأسلم سالمها الله\" (^٥).\n_________\n(^١) ابن محمَّد بن بهرام، أبو أحمد التميمي.\n(^٢) بفتح الميم والواو، بينهما الراء الساكنة، ثمَّ راء مضمومة، بعدها الواو، وفي آخرها الذال المعجمة: هذه النسبة إلى مرو الروذ، وقد يخفف في النسبة إليها، ويقال: \"المروذي\"، وهي بلدة حسنة على وادي مرو، والوادي بالعجمية يقال له: \"رود\"، فركبوا اسم البلد من ذلك، فقالوا: مرو الروذ. الأنساب (١٢/ ٢٠٠).\n(^٣) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٤) زيادة من (ك).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٢، رقم ١٨٢).\nفائدة الاستخراج: ذكر نسب حميد بن هلال (العدوي).","vol":"19","page":194},{"text":"١٠٩٨٥ - حدثنا (^١) محمَّد بن سعيد بن جابان (^٢) بجنديسابور (^٣)، حدثنا الحسين بن حريث أبو عمار (^٤)،\n⦗١٩٥⦘ حدثنا الفضل بن موسى، عن خثيم بن عراك، عن أبيه (^٥)، عن أبي هريرة، أن رسول الله ﷺ قال: \"أسلم سالمها الله، وغفار غفر الله لها، أما إني لم أقله ولكن قاله الله ﷿\" (^٦).\n_________\n(^١) (ك ٥/ ١٩١/ أ).\n(^٢) لم أقف عليه.\n(^٣) بضم أوله، وتسكين ثانيه، وفتح الدال، وياء ساكنة وسين مهملة، بواء موحدة مضمومة، وواو ساكنة وراء: مدينة بخوزستان. مراصد الأطلاع (١/ ٣٥١).\n(^٤) موضع الالتقاء هو: الحسين بن حريث، وهو شيخ مسلم في هذا الحديث.\n(^٥) هو عراك بن مالك الغفاري.\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم- ٤/ ١٩٥٣، رقم ١٨٥). وانظر: تخريج البخاري له في حديث رقم (١٠٩٨٣).\nفائدة الاستخراج: ذكر كنية \"الحسين بن حريث\" في إسناد المصنف.","vol":"19","page":194},{"text":"١٠٩٨٦ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، أخبرني محمَّد بن زياد، قال: سمعت أبا هريرة يقول: سمعت أبا القاسم ﷺ يقول: \"غفار غفر الله لها، وأسلم سالمها الله\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم- ٤/ ١٩٥٢، رقم ١٨٤).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١٠٩٨٣).\nفائدة الاستخراج: أن لفظ رواية أبي داود عن شعبة، فيه تقديم وتأخير عن السياق الذي ساقه مسلم من طريق ابن مهدي ومعاذ بن معاذ عن شعبة.","vol":"19","page":195},{"text":"١٠٩٨٧ - حدثنا الصغاني، حدثنا عبيد الله بن عمر (^١)، حدثنا عبد الرحمن بن مهدي (^٢)، حدثنا شعبة، بإسناده مثله (^٣).\n_________\n(^١) ابن ميسرة الجشمي مولاهم، القواريري أبو سعيد البصري.\n(^٢) موضع الالتقاء هو: عبد الرحمن بن مهدي.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٨٦).","vol":"19","page":195},{"text":"١٠٩٨٨ - حدثنا عمر بن شبة (^١)، حدثنا عبد الوهاب (^٢) الثقفي، حدثنا أيوب ح\nوحدثنا الصغاني، حدثنا يحيى بن معين، حدثنا عبد الوهاب الثقفي، عن أيوب، عن محمَّد، عن أبي هريرة، عن النبي ﷺ قال: \"أسلم سالمها الله، وغفار غفر الله لها\" (^٣).\n_________\n(^١) النميري، أبو زيد البصري.\n(^٢) الثقفي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٨٦).","vol":"19","page":196},{"text":"١٠٩٨٩ - حدثنا أبو بكر بن الوليد (^١)، حدثنا يحيى بن معين، وإبراهيم بن دينار (^٢)، قالا: حدثنا عبد الوهاب الثقفي (^٣). بمثله (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) أبو إسحاق التمار (ت ٢٣٢ هـ). وثقه أبو زرعة، والذهبي، وابن حجر، وغيرهم. انظر: الجرح (٢/ ٩٨)، تهذيب الكمال (٢/ ٨٤)، الكاشف (١/ ٢١١) التقريب (ص ٨٩).\n(^٣) موضع الالتقاء هو: عبد الوهاب الثقفي.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٨٦).","vol":"19","page":196},{"text":"١٠٩٩٠ - حدثنا عثمان بن خرزاذ، حدثنا علي بن بحر (^١)، حدثنا هشام بن يوسف (^٢)، عن معمر، عن أيوب (^٣)، عن محمَّد، عن أبي هريرة،\n⦗١٩٧⦘ أن النبي ﷺ قال: \"أسلم سألها الله، وغفار غفر الله لها\" (^٤).\n_________\n(^١) ابن بري، أبو الحسن البغدادي.\n(^٢) الصنعاني، أبو عبد الرحمن الأبناوي، قاضي صنعاء.\n(^٣) هو السختياني، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١٠٩٨٦).","vol":"19","page":196},{"text":"١٠٩٩١ - حدثنا أبو فروة (^١) الرُّهاوي (^٢)، حدثنا خالد بن يزيد (^٣) المزرفي (^٤)، حدثنا ورقاء بن عمر (^٥)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ-ﷺ: \"غفار غفر الله لها، وأسلم سالمها الله\" (^٦).\n_________\n(^١) هو: يزيد بن محمَّد بن يزيد بن سنان الرهاوي.\n(^٢) بضم الراء، وفتح الهاء: وهي بلدة من بلاد الجزيرة، بينها وبين حران ستة فراسخ، يقال لها: الرها. الأنساب (٦/ ٢٠٣)، مراصد الأطلاع (٢/ ٦٤٤).\n(^٣) ويقال: ابن أبي يزيد، وهو الصواب، واسم أبي يزيد: البهبذان بن يزيد، أبو الهيثم القرني القطربلي. انظر: تهذيب الكمال (٨/ ٢١٥)، التقريب (صـ ١٩٢).\n(^٤) بفتح الميم، وسكون الزاي، وفتح الراء وفي آخرها الفاء، نسبة إلى المزرفة، وهي قرية كبيرة بغربي بغداد على خمسة فراسخ منها. الأنساب (١٢/ ٢٢٠)، مراصد الأطلاع (٣/ ١٢٦٦).\n(^٥) اليشكري، وهو موضع الالتقاء.\n(^٦) انظر: تخريج الحديث رقم (١٠٩٨٦).\nفائدة الاستخراج: أن رواية خالد عن ورقاء فيها تقديم وتأخير عن لفظ الإمام مسلم الذي ساقه.","vol":"19","page":197},{"text":"١٠٩٩٢ - حدثنا محمَّد بن زياد العجلي (^١)، حدثنا خالد بن\n⦗١٩٨⦘ مخلد (^٢)، حدثنا المغيرة (^٣)، عن أبي الزناد (^٤) بإسناده مثله (^٥).\n_________\n(^١) ابن معروف أبو بكر الرازي.\n(^٢) القطواني، أبو الهيثم البجلي مولاهم، الكوفي.\n(^٣) ابن عبد الرحمن الحزامي المدني، لقبه قصي.\n(^٤) هو عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١٠٩٨٦).","vol":"19","page":197},{"text":"١٠٩٩٣ - حدثنا أبو العباس الغزي، حدثنا الفريابي ح\nوحدثنا أبو أمية، حدثنا أبو نعيم، وقبيصة قالوا: حدثنا سفيان (^١)، عن عبد الله بن دينار (^٢)، عن ابن عمر، عن النبي ﷺ قال: \"أسلم سالمها الله، وغفار غفر الله لها، وعصية (^٣) عصوا الله ورسوله\" (^٤).\n_________\n(^١) هو الثوري.\n(^٢) موضع الالتقاء هو: عبد الله بن دينار.\n(^٣) هم بطن من بني سليم، ينسبون إلى عصية -بمهملتين مصغر- ابن خفاف -بضم المعجمة، وفاءين مخفف- ابن امرئ القيس بن بهثة بن سليم. وإنما قال فيهم رسول الله ﷺ ذلك: لأنهم عاهدوه فغدروا، وذلك في حادثة بئر معونة. فتح الباري (٦/ ٦٢٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٣، رقم ١٨٧).\nفائدة الاستخراج: متابعة الثوري لإسماعيل بن جعفر عند مسلم.","vol":"19","page":198},{"text":"١٠٩٩٤ - حدثنا السلمي، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، [قال] (^١): حدثني عبد الله بن دينار (^٢)، عن ابن عمر\n⦗١٩٩⦘ عن النبي ﷺ مثله: \"عصت الله ورسوله\" (^٣) (^٤).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: عبد الله بن دينار.\n(^٣) النظر: تخريج الحديث رقم (١٠٩١٣).\n(^٤) (ك ٥/ ١٩١/ب).","vol":"19","page":198},{"text":"١٠٩٩٥ - حدثنا أبو بكر أحمد بن علي بن يوسف، المري (^١) الخراز (^٢) بدمشق، حدثنا مروان بن محمَّد (^٣)، حدثنا الليث بن سعد (^٤)، عن عمران بن أبي أنس، عن حنظلة بن علي، عن خفاف بن إيماء الغفاري، قال: قال رسول الله ﷺ في صلاته: \"اللهم العن بني لحيان (^٥)، ورعلًا (^٦)،\n⦗٢٠٠⦘ وذكوان (^٧)، وعصية عصوا الله ورسوله، وغفار غفر الله لها، وأسلم سالمها الله\" (^٨).\n_________\n(^١) له ترجمة مختصرة في تاريخ دمشق (٥/ ٨٠)، والسير (١٣/ ٤١٩)، ولم أقف له على جرح أو تعديل، وفي طبقته: أحمد بن علي الخزاز البغدادي المقري، وليس هو صاحب الترجمة وفرق بينهما غير واحد من العلماء؛ كابن حجر في تبصير المنتبه (١/ ٣٣١).\n(^٢) بفتح الخاء المنقوطة، والراء المهملة المشددة، وفي آخرها زاي معجمة: هذه النسبة إلى خرز الأشياء من الجلود كالقرب وغيرها.\nانظر: الإكمال (٢/ ١٨٦)، الأنساب (٥/ ٦٧)، تبصير المنتبه لابن حجر (١/ ٣٣١).\n(^٣) ابن حسان الأسدي، الدمشقي الطاطري.\n(^٤) موضع الالتقاء هو: الليث بن سعد.\n(^٥) بكسر اللام، وقيل بفتحها وسكون المهملة: ولحيان هو ابن هذيل بن مدركة بن إلياس بن مضر.\nالفتح (٧/ ٤٤٠).\n(^٦) بكسر الراء، وسكون المهملة: بطن من بني سليم، ينسبون إلى رعل بن =\n⦗٢٠٠⦘ = مالك بن امرئ القيس بن بهثة بن سليم. الفتح (٧/ ٤٣٨).\n(^٧) بطن من بني سليم، ينسبون إلى ذكوان بن ثعلبة بن بهثة بن سليم. الفتح (٧/ ٤٣٨).\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٣، رقم ١٨٦).","vol":"19","page":199},{"text":"١٠٩٩٦ - حدثنا محمَّد بن عبد الملك (^١) الدقيقي (^٢)، وسعيد بن مسعود، وعباس الدوري، وأبو داود الحراني، قالوا: حدثنا يعقوب بن إبراهيم بن سعد (^٣)، حدثنا أبي، عن صالح (^٤)، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال على المنبر: \"غفار غفر الله لها، وأسلم سالمها الله، وعصية عصت الله ورسوله\" (^٥).\n_________\n(^١) أبو جعفر الواسطي.\n(^٢) بفتح الدال المهملة، والياء الساكنة آخر الحروف بين القافين: هذه النسبة إلى الدقيق وبيعه وطحنه.\nالأنساب (٥/ ٣٦٣).\n(^٣) موضع الالتقاء هو: يعقوب بن إبراهيم بن سعد.\n(^٤) هو ابن كيسان.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٣، رقم ١٨٧)، وأخرجه البخاري في صحيحه (كتاب المناقب -باب ذكر أسلم وغفار ومزينة -٣/ ١٢٩٣، رقم ٣٣٢٢) من طريق محمَّد بن غرير الزهري، عن يعقوب به. =\n⦗٢٠١⦘ = فائدة الاستخراج: أتم المصنف لفظ حديث يعقوب بن إبراهيم، واقتصر مسلم على بعضه.","vol":"19","page":200},{"text":"١٠٩٩٧ - حدثنا ابن شبابان (^١) بمكة، حدثنا بكر بن خلف (^٢)، حدثنا عبد الوهاب الثقفي (^٣)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن رسول الله ﷺ قال [على المنبر] (^٤): \"غفار غفر الله لها، وأسلم سالمها الله، وعصية عصت الله ورسوله\" (^٥).\n_________\n(^١) هو: أحمد بن محمَّد بن موسى بن داود بن عبد الرحمن العطار المكي.\n(^٢) أبو بشر البصري.\n(^٣) موضع الالتقاء هو: عبد الوهاب الثقفي.\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١٠٩٦).\nفائدة الاستخراج: أن المصنف ساق المتن، واقتصر مسلم على ذكر الإسناد، وطرف من المتن.","vol":"19","page":201},{"text":"١٠٩٩٨ - حدثنا يوسف بن مسلم، حدثنا حجاج بن محمَّد، عن ابن جريج (^١)، قال: أخبرني أبو الزبير (^٢)، أنَّه سمع جابر بن عبد الله يقول: كان رسول الله ﷺ يقول: \"غفار غفر الله، وأسلم سالمها الله\" (^٣).\n_________\n(^١) هو: عبد الملك بن عبد العزيز المكي، وهو موضع الالتقاء.\n(^٢) هو: محمَّد بن مسلم بن تدرس المكي.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم- ٤/ ١٩٥٢، رقم ١٨٤).\nفائدة الاستخراج: تصريح ابن جريج بالسماع من أبي الزبير.","vol":"19","page":201},{"text":"١٠٩٩٩ - حدثنا ابن الجنيد (^١)، والصاغاني، وأبو أمية، قالوا: حدثنا أبو عاصم (^٢)، عن ابن جريج، عن أبي الزبير، عن جابر، أن النبي ﷺ، مثله (^٣).\n_________\n(^١) محمَّد بن أحمد بن الجنيد الدقاق.\n(^٢) هو: الضحاك بن مخلد، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١٠٩٩٨).","vol":"19","page":202},{"text":"١١٠٠٠ - حدثنا بكار بن قتيبة البكراوي، ويزيد بن سنان، قالا: حدثنا أبو داود (^١)، حدثنا حرب بن شداد، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثني ابن عمر ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا حرب بن شداد بإسناده، قال: سمعت النبي ﷺ يقول: \"غفار غفر الله لها، وأسلم سالمها الله، وعصية عصوا الله ورسوله\" (^٢).\n_________\n(^١) الطيالسي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب دعاء النبي ﷺ لغفار وأسلم-٤/ ١٩٥٤، رقم ١٨٧ مكرر)، وقد تقدم تخريج البخاري له في حديث رقم (١٠٩٩٣).\nفائدة الاستخراج:\n١/ تسمية يحيى بن أبي كثير في الإسناد.\n٢/ أن المصنف ساق المتن بتمامه، واقتصر مسلم على ذكر الإسناد، والإحالة على ماسبق.","vol":"19","page":202},{"text":"<span data-type='title' id=toc-1383>مناقب قريش (^١)، وجهينة (^٢)، ومزينة (^٣)، وأسلم</span>\n_________\n(^١) هم ولد النضر بن كنانة، وبذلك جزم أبو عبيد، وقيل: هم ولد فهو بن مالك بن النضر، وهذا قول الأكثر، وصححه ابن عبد البر.\nقيل: سميت بذلك لتجمعها في الحرم بعد نفي خزاعة منه، وقيل: لتلبسهم بالتجارة، وقيل غير ذلك. الإنباه على قبائل الرواة لابن عبد البر (ص ٧٥)، الفتح (٦/ ٦١٧).\n(^٢) هم: بنو جهينة بن زيد بن ليث بن سود بن أسلم -بضم اللام- ابن الحاف -بالحاء المهملة والفاء- ابن قضاعة، ويرجع نسبهم إلى قحطان على المشهور.\nالإنباه على قبائل الرواة (ص ١٢١)، الفتح (٦/ ٦٢٧).\n(^٣) بضم الميم وفتح الزاي وسكون التحتانية، بعدها نون: وهو اسم امرأة عمرو بن أدّ بن بن طابخة بن إلياس بن مضر، واسمها: مزينة بنت كلب بن وبرة.\nوبنو مزينة هم: عثمان، وأوس ابنا عمرو بن أدّ بن بن طابخة.\nالإنباه على قبائل الرواة (ص ٨٤)، الفتح (٦/ ٦٢٧).","vol":"19","page":203},{"text":"١١٠٠١ - حدثنا أبو العباس الغزي، حدثنا الفريابي ح\nوحدثنا أبو أمية، حدثنا أبو نعيم، وقبيصة، قالوا: حدثنا سفيان (^١)، عن سعد بن إبراهيم، عن عبد الرحمن بن هرمز الأعرج، عن أبي هريرة (^٢) قال: قال رسول الله ﷺ: \"قريش، والأنصار، ومزينة، وجهينة، وأسلم، وغفار، وأشجع (^٣) موالي، ليس لهم مولى دون الله\n⦗٢٠٤⦘ ورسوله\" (^٤).\n_________\n(^١) هو الثوري، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ١٩٢ / أ).\n(^٣) بالمعجمة والجيم -وزن أحمر- وهم: بنو أشجع بن ريث -بفتح الراء وسكون =\n⦗٢٠٤⦘ = التحتانية، بعدها مثلثة- ابن غطفان بن سعد بن قيس. الفتح (٦/ ٦٢٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة-٤/ ١٩٥٤، رقم ١٨٩)، وأخرجه البخاري في صحيحه (كتاب المناقب -باب مناقب قريش، ٣/ ١٢٩٠، رقم ٣٣١٣) من طريق أبي نعيم عن سفيان به.","vol":"19","page":203},{"text":"١١٠٠٢ - حدثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدثنا أبو داود (^١)، حدثنا شعبة (^٢)، عن سعد بن إبراهيم، عن عبد الرحمن الأعرج، قال شعبة: ولا أعلمه إلا عن أبي هريرة، أن النبي ﷺ قال: \"الأنصار، وقريش، ومزينة، وجهينة، وغفار، وأسلم، وأشجع موالي، ليس لهم مولى دون الله ورسوله\" (^٣).\nرواه معاذ بن معاذ عن شعبة بلا شك، غير أنَّه قال: قال سعد في بعض هذا فيما أعلم (^٤).\n_________\n(^١) هو: الطيالسي.\n(^٢) ابن الحجاج، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٠١).\n(^٤) علق المصنف ﵀ هذا الحديث، ووصله مسلم في صحيحه من طريق عبيد الله بن معاذ عن أبيه (معاذ بن معاذ) به (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم. . -٤/ ١٩٥٥، رقم ١٨٩).","vol":"19","page":204},{"text":"١١٠٠٣ - حدثنا عبد الله بن أحمد بن حنبل، [قال] (^١): حدثني\n⦗٢٠٥⦘ أبي (^٢)، حدثنا محمَّد بن جعفر (^٣)، حدثنا شعبة، عن سعد بن إبراهيم، قال: سمعت أبا سلمة بن عبد الرحمن يحدث عن أبي هريرة، عن النبي ﷺ أنَّه قال: \"أسلم، وغفار، ومزينة، ومن كان من جهينة، أو جهينة خير من بني تميم (^٤)، وبني عامر (^٥)، والحليفين (^٦)، أسد (^٧) وغطفان\" (^٨) (^٩).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: الإمام أحمد بن حنبل ﵀.\n(^٣) موضع الالتقاء هو: محمَّد بن جعفر.\n(^٤) أي: ابن مر -بضم الميم وتشديد الراء- ابن أد -بضم الألف وتشديد الدال- ابن طابخة بن إلياس ابن مضر، وفيهم بطون كثيرة جدًّا. الإنباه على قبائل الرواة (ص ٨٢)، الفتح (٦/ ٦٢٩).\n(^٥) أي: ابن صعصعة بن معاوية بن بكر بن هوازن. الفتح (٦/ ٦٢٩).\n(^٦) أي: المتحالفين، وأصل الحلف: المعاقدة، والمعاهدة على التعاضد والتساعد والاتفاق. النهاية (١/ ٤٢٤).\n(^٧) أي: ابن خزيمة بن مدركة بن إلياس بن مضر. الفتح (٦/ ٦٢٩).\n* وقد ظهر مصداق ذلك عقب وفاة رسول الله ﷺ، فارتد أكثر هؤلاء القبائل.\nالفتح (٦/ ٦٢٩ - بتصرف).\n(^٨) بفتح المعجمة، ثمَّ المهملة، ثمَّ الفاء والتخفيف: أي ابن سعد بن قيس عيلان بن مضر.\n(^٩) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة- ٤/ ١٩٥٥، رقم ١٩٠).\nوأخرجه البخاري في صحيحه بنحوه من حديث أبي هريرة (كتاب المناقب -باب ذكر أسلم وغفار ومزينة. . -٣/ ١٢٩٤، رقم ٣٣٢٦) من طريق أيوب عن محمَّد عن أبي هريرة بنحوه.","vol":"19","page":204},{"text":"١١٠٠٤ - حدثنا أبو أمية، حدثنا عمرو بن حكام، حدثنا شعبة (^١) بمثله (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٠٠٣).","vol":"19","page":206},{"text":"١١٠٠٥ - حدثنا الحارث (^١) بن أبي أسامة، وعمر بن سهل المصيصي (^٢)، قالا: حدثنا يزيد بن هارون (^٣)، حدثنا أبو مالك الأشجعي (^٤)، عن موسى بن طلحة، عن أبي أيوب الأنصاري، قال: قال رسول الله ﷺ: \"الأنصار، ومزينة، وجهينة، وغفار، وأشجع ومن كان من بني كعب (^٥) موالي دون الناس، والله ورسوله مولاهم\" (^٦).\n_________\n(^١) ابن محمَّد بن أبي أسامة -واسم أبي أسامة: داهر- أبو محمَّد التميمي مولاهم، البغدادي صاحب المسند المشهور.\n(^٢) هو المصيصي البغدادي.\n(^٣) موضع الالتقاء هو: يزيد بن هارون.\n(^٤) هو: سعد بن طارق.\n(^٥) جاء في صحيح مسلم: \"ومن كان من بني عبد الله\".\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة-٤/ ١٩٥٤، رقم ١٨٨).","vol":"19","page":206},{"text":"١١٠٠٦ - حدثنا يونس بن حبيب، حدثنا أبو داود ح\n⦗٢٠٧⦘ وحدثنا أبو قلابة، [قال] (^١): حدثنا عبد الصمد بن عبد الوارث (^٢)، قالا: حدثنا شعبة (^٣)، عن أبي بشر (^٤)، عن عبد الرحمن بن أبي بكرة، عن أبيه (^٥)، أن رسول الله ﷺ قال: \"أسلم، وغفار، ومزينة، وجهينة خير من بني تميم، وأسد، وغطفان، وبني عامر ابن صعصعة\" (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء في الإسناد الثاني هو: عبد الصمد بن عبد الوارث.\n(^٣) موضع الالتقاء في الإسناد الأوّل هو: شعبة.\n(^٤) هو جعفر بن أبي وحشية.\n(^٥) هو: أبو بكرة نفيع بن الحارث.\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة- ٤/ ١٩٥٦، رقم ١٩٤).\nوأخرجه البخاري في صحيحه بنحوه من طريق محمَّد بن أبي يعقوب عن عبد الرحمن بن أبي بكرة وفيه قصة (كتاب المناقب -باب ذكر أسلم وغفار ومزينة وجهينة، -٣/ ١٢٩٤، رقم ٣٣٢٥).\nفائدة الاستخراج: ساق المصنف ﵀ لفظ رواية عبد الصمد، واقتصر مسلم ﵀ على ذكر الإسناد.","vol":"19","page":206},{"text":"١١٠٠٧ - حدثنا عباس الدوري، حدثنا شبابة (^١)، عن شعبة، عن أبي بشر، عن عبد الرحمن بن أبي بكرة، عن أبيه، أن رسول الله ﷺ قال:\n⦗٢٠٨⦘ \"أسلم، وغفار، ومزينة خير من بني تميم، وأسد وغطفان\" (^٢).\n_________\n(^١) ابن سوار المدائني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم.-٤/ ١٩٥٦ رقم ١٩٤ مكرر).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١٠٠٦).\nفائدة الاستخراج:\n١ / سياق لفظ رواية شبابة، حيث إن مسلمًا ساق الإسناد فقط.\n٢ / ليس في رواية شبابة ذكر: \"جهينة وبني عامر بن صعصعة\".","vol":"19","page":207},{"text":"١١٠٠٨ - حدثنا إبراهيم بن مرزوق، وابن المنادي (^١)، قالا: حدثنا وهب بن جرير، حدثنا شعبة (^٢)، بإسناده: أن النبي ﷺ قال (^٣): \"أسلم، وغفار، وجهينة خير من بني تميم، وعامر بن صعصعة، وأسد، وغطفان\" (^٤).\n_________\n(^١) هو: محمَّد بن أبي داود عبيد الله بن يزيد البغدادي.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) (ك ٥/ ١٩٢/ب).\n(^٤) انظر: تخريج الحديث رقم (١١٠٠٦).\nفائدة الاستخراج: ليس في رواية وهب ذكر \"مزينة\".","vol":"19","page":208},{"text":"١١٠٠٩ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن محمَّد بن عبد الله بن أبي يعقوب، عن عبد الرحمن بن أبي بكرة، عن أبيه، قال: قال رسول الله ﷺ: \"أرأيت إن كانت مزينة،\n⦗٢٠٩⦘ وجهينة، وأسلم، وغفار خير من بني تميم، وأسد، وغطفان، وبني عامر بن صعصعة، خابوا وخسروا، والذي نفسي بيده لهم خير منهم\" (^٢).\nكذا قال محمَّد بن عبد الله بن أبي يعقوب.\n_________\n(^١) موضع الالتقاء هو: شعبة.\n⦗٢٠٩⦘\n(^٢) انظر: تخريج الحديث رقم (١١٠٠٦).","vol":"19","page":208},{"text":"١١٠١٠ - حدثنا الصغاني، حدثنا أبو بكر بن أبي شيبة (^١)، حدثنا غندر، حدثنا شعبة، عن محمَّد بن أبي يعقوب، قال: سمعت عبد الرحمن بن أبي بكرة، يحدث عن أبيه: أن الأقرع بن حابس (^٢) جاء إلى رسول الله ﷺ (^٣) فقال: إنما بايعك سراق الحجيج من أسلم وغفار ومزينة -وأحسب جهينة-، فقال رسول الله ﷺ: \"أرأيتم إن كان أسلم، وغفار، ومزينة -وأحسب جهينة- خير من بني تميم، وبني عامر، وأسد، وغطفان، أخابوا وخسروا\"؟ قالوا: نعم، قال: \"فوالذي نفسي بيده إنهم لأخير منهم\" (^٤).\n⦗٢١٠⦘ رواه أحمد (^٥) عن خلف بن عبد العزيز، أخبرني أبي (^٦)، عن أبيه عثمان -يعني ابن جبلة- عن شعبة بمثله (^٧)\n_________\n(^١) موضع الالتقاء هو: أبو بكر بن أبي شيبة، وهو شيخ مسلم في هذا الحديث.\n(^٢) ابن عقال بن محمَّد بن سفيان التميمي، كان من المؤلفة قلوبهم، وقد حسن إسلامه. الإصابة (١/ ١٠١).\n(^٣) في (ك): \"النبي ﷺ\".\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة .. ٤/ ١٩٥٥، ١٩٥٦، رقم ١٩٣).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١٠٠٦). =\n⦗٢١٠⦘ = فائدة الاستخراج: ١ / ساق المصنف لفظ رواية أبي بكر بن أبي شيبة، حيث إن مسلمًا ساق لفظ رواية ابن بشار وابن المثنى، ولم يسق لفظ رواية أبي بكر.\n٢/ في مسلم جاء الخطاب بصيغة الإفراد في قوله: \"أرأيت، فقال\" وكأنه موجه للأقرع، ولكن هنا الخطاب للجمع، وكأنه موجه للصحابة.\n(^٥) لعله أحمد بن سلمة، صاحب الصحيح، وليس هو الإمام أحمد بن حنبل، حيث إني رجعت إلى المسند وفضائل الصحابة فلم أقف على هذا الإسناد.\n(^٦) هو: عبد العزيز بن عثمان بن جبلة بن أبي رواد، لقبه شاذان.\n(^٧) هكذا علقه المصنف ﵀، وقد تقدم موصولًا من طريق غندر عن شعبة، انظر: التخريج السابق للحديث رقم (١١٠١٠).","vol":"19","page":209},{"text":"١١٠١١ - حدثنا إبراهيم بن مرزوق، وابن المنادي، قالا: حدثنا وهب بن جرير، حدثنا شعبة (^١) بإسناده قال: \"أسلم وغفار. . . \" ثمَّ ذكر مثله (^٢).\nكذا قالا: محمَّد بن أبي يعقوب، ورواه عبد الصمد بن عبد الوارث (^٣) عن شعبة قال: حدثني سيد بي تميم محمَّد بن عبد الله بن أبي يعقوب الضبي بهذا الإسناد نحوه (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٠١٠).\n(^٣) وروايته عند مسلم في صحيحه، وقد تقدم تخريجها برقم (١١٠٠٦).\n(^٤) فائدة ذكر هذه الرواية: بيان الاختلاف عن شعبة، حيث إن بعض الرواة عنه =\n⦗٢١١⦘ = كـ وهب بن جرير، وأبي داود الطيالسي، وغندر قالوا: محمَّد بن أبي يعقوب.\nوأما عبد الصمد بن عبد الوارث فرواه عن شعبة فقال: حدثني سيد بني تميم محمَّد بن عبد الله بن أبي يعقوب الضبي، فعرفه وذكر نسبه.","vol":"19","page":210},{"text":"١١٠١٢ - حدثنا أبو العباس الغزي، [قال] (^١): حدثنا الفريابي، حدثنا سفيان (^٢)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي بكرة، عن أبيه قال: قال رسول الله ﷺ: \"أرأيتم إن كانت مزينة، وجهينة، وأسلم، وغفار، وبنو أسد خير من بني تميم، وبني عبد الله بن غطفان، وبني عامر بن صعصعة\".\nقال القوم: قد خابوا وخسروا، قال: \"فهم خير منهم\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) هو الثوري، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة .. ٤/ ١٩٥٦، رقم ١٩٥) من طريق وكيع عن سفيان به.\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١٠٠٦).\nفائدة الاستخراج: زيادة رواية الفريابي عن سفيان على رواية أبي غريب عن وكيع عن سفيان، بذكر: \"بنو أسد\".","vol":"19","page":211},{"text":"١١٠١٣ - حدثنا أبو عبيدة السري بن يحيى (^١)، والصغاني، قالا:\n⦗٢١٢⦘ حدثنا قبيصة، حدثنا سفيان (^٢)، عن عبد الملك بن عمير، عن عبد الرحمن بن أبي بكرة، عن أبيه، قال: قال رسول الله ﷺ: \"أرأيتم إن كان جهينة، ومزينة، وأسلم، وغفار (^٣) خير من بني تميم، ومن بني أسد، ومن بني عبد الله بن غطفان، ومن بني عامر بن صعصعة\" يمد بها صوته، قالوا: نعم يا رسول الله، قد خابوا إذًا، قال: \"فهم خير منهم\" (^٤).\n_________\n(^١) ابن السري، مصعب الكوفي الدارمي، وهو ابن أخي هناد السري.\n(^٢) هو الثوري، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ١٩٣/أ).\n(^٤) انظر: تخريج الحديث رقم (١١٠١٢).\nفائدة الاستخراج: موافقة رواية قبيصة عن سفيان لرواية أبي غريب عن وكيع عن سفيان عند مسلم.","vol":"19","page":211},{"text":"١١٠١٤ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى (^١)، حدثنا سفيان (^٢) بنحوه (^٣).\n_________\n(^١) ابن باذام العبسي مولاهم، الكوفي، أبو محمَّد.\n(^٢) هو الثوري، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠١٢).","vol":"19","page":212},{"text":"١١٠١٥ - حدثنا محمَّد بن زياد العجلي، حدثنا خالد بن مخلد ح\nوحدثنا إبراهيم بن إسحاق السراج، حدثنا يحيى بن يحيى (^١)، قالا:\n⦗٢١٣⦘ حدثنا المغيرة بن عبد الرحمن (^٢)، [قال] (^٣): أخبرني أبو الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"والذي نفسي بيده! لغفار، وأسلم، ومزينة، ومن كان من جهينة -أو قال: جهينة-، ومن كان من مزينة خير عند الله يوم القيامة من أسد، وطيء (^٤)، وغطفان\" (^٥).\n_________\n(^١) ابن بكر، أبو زكريا النيسابوري.\n(^٢) موضع الالتقاء هو: المغيرة بن عبد الرحمن.\n(^٣) زيادة من (ك).\n(^٤) اسمه: جلهمة بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان. الإنباه على قبائل الرواة (ص ١١٥)، الأنساب (٩/ ٢١).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة-٤/ ١٩٥٧، رقم ١٩١).\nفائدة الاستخراج: ساق المصنف رواية المغيرة، حيث إن مسلمًا ساق إسناد رواية المغيرة دون اللفظ.","vol":"19","page":212},{"text":"١١٠١٦ - حدثنا محمَّد (^١) بن حيويه (^٢)، أخبرنا (^٣) أبو اليمان، أخبرنا شعيب، حدثنا أبو الزناد (^٤)، عن عبد الرحمن الأعرج، عن أبي هريرة قال، قال النبي ﷺ: \"غفار، وأسلم، ومزينة، ومن كان من جهينة -أو قال: جهينة-، ومن كان من مزينة خير عند الله يوم القيامة من\n⦗٢١٤⦘ أسد، وطيء، وغطفان\" (^٥).\n_________\n(^١) ابن يحيى بن موسى، أبو عبد الله الإسفرائيني.\n(^٢) بياء قبل الواو معجمة باثنتين من تحتها: وهو لقب لوالده: يحيى.\nالإكمال (٢/، ٣٦٠)، تاريخ الإِسلام (وفيات سنة ٢٥١ - ٢٦٠ - ص ٣٤٤).\n(^٣) في (ك): \"حدثنا\".\n(^٤) عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٠١٥).","vol":"19","page":213},{"text":"١١٠١٧ - حدثنا عباس الدوري، حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح (^٢)، عن الأعرج، عن أبي هريرة، قال: قال النبي (^٣) ﷺ: \"والذي نفسي بيده! لغفار، وأسلم، ومزينة، ومن كان من جهينة -أو قال: جهينة ومن كان من مزينة- خير عند الله يوم القيامة من أسد، وطيء، وغطفان\" (^٤).\n_________\n(^١) الزهري، وهو موضع الالتقاء.\n(^٢) ابن كيسان المدني.\n(^٣) في (ك): \"رسول الله ﷺ\".\n(^٤) انظر: تخريج الحديث رقم (١١٠١٥).","vol":"19","page":214},{"text":"١١٠١٨ - حدثنا الصغاني، حدثنا أبو خيثمة زهير بن حرب (^١)، حدثنا إسماعيل بن علية، حدثنا أيوب، عن محمَّد بن سيرين، عن أبي هريرة، عن النبي ﷺ قال: (لأسلم، وغفار، وشيء من مزينة، وجهينة -أو شيء من جهينة ومزينة-، خير عند الله -قال: أحسبه قال- يوم القيامة- من أسد، وغطفان، وهوازن، وتميم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: زهير بن حرب.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم وجهينة-٤/ ١٩٥٥، رقم ١٩٢).\nفائدة الاستخراج: =\n⦗٢١٥⦘ = ١/ ذكر كنية زهير بن حرب \"أبو خيثمة\".\n٢/ تسمية محمَّد في الإسناد \"ابن سيرين\".","vol":"19","page":214},{"text":"١١٠١٩ - حدثنا الحسن بن أبي الربيع، حدثنا عبد الرزاق، عن (^١) معمر، عن أيوب (^٢)، عن ابن سيرين، عن أبي هريرة، قال: قال رسول الله ﷺ:\n\"أسلم، وغفار، وشيء من جهينة، ومزينة خير عند الله يوم القيامة من تميم، وأسد، وهوازن، وغطفان\" (^٣) (^٤).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) هو السختياني، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠١٨).\nفائدة الاستخراج: بيان أن رواية معمر عن أيوب بالجزم في قوله: \"وشيء من جهينة ومزينة\" بدون شك، وعند مسلم من طريق ابن علية عن أيوب بالشك، وقد تقدّمت، انظر: حديث رقم (١١٠١٨).\n(^٤) (ك ٥/ ١٩٣/ ب).","vol":"19","page":215},{"text":"<span data-type='title' id=toc-1384>من مناقب طي (^١)، وعدي بن حاتم (^٢) ﵁</span>-\n_________\n(^١) أي قبيلة طي، وقد تقدم التعريف به.\n(^٢) ابن عبد الله بن سعد بن الحشرج بن امرئ القيس بن عديّ، أبو طريف الطائي، وفد على رسول الله ﷺ في وسط سنة تسع، وشهد فتوح العراق، وحروب علي، وكان معه يوم صفين، وفقئت عينه فيها، مات ﵁ سنة (٦٨ هـ).\nانظر: \"تاريخ بغداد (١/ ١٨٩)، السير (٣/ ١٦٢)، الإصابة (٣/ ٤٦٩).","vol":"19","page":216},{"text":"١١٠٢٠ - حدثنا علي (^١) بن أبي الشوارب القاضي، حدثنا سهل بن بكار (^٢) ح\nوحدثنا ابن الجنيد الدقاق، وأبو أمية، قالا: حدثنا عبيد الله بن محمَّد بن عائشة، قالا: حدثنا أبو عوانة (^٣)، عن مغيرة (^٤)، عن عامر الشعبي، عن عديّ بن حاتم قال: أتيت عمر بن الخطّاب ﵁ وهو يفرض، فجلست بين يديه، فقلت: أما تعرفني، قال: فضحك، وضحك حتى استلقى، ثمَّ قال: بلى والله، آمنت إذ كفروا، ووفيت إذ غدروا، وأقبلت إذ أدبروا، وإن أول صدقة بيضت وجه رسول الله ﷺ ووجوه أصحابه لصدقة طي، جئت بها إلى رسول الله ﷺ.\n⦗٢١٧⦘ قال ابن عائشة: جئت تحملها إلى رسول الله ﷺ (^٥).\n_________\n(^١) ابن محمَّد بن عبد الملك، أبو الحسن الأموي البصري.\n(^٢) ابن بشر الدارمي، أبو بشر البصري.\n(^٣) هو: الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء في كلا الاسنادين.\n(^٤) ابن مقسم الضبي.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم. . . وطيء - ٤/ ١٩٥٧، رقم ١٩٦).\nفائدة الاستخراج:\n١/ ذكر نسب عامر \"الشعبي\".\n٢ / في رواية المصنف ذكر القصة، وليست هي عند مسلم، بل اقتصر مسلم على الشاهد منها، وهي قوله: \"إن أول صدقة. … \" الحديث.","vol":"19","page":216},{"text":"١١٠٢١ - حدثنا أبو داود الحراني، حدثنا عارم (^١)، حدثنا أبو عوانة (^٢)، عن مغيرة، عن عامر، عن عديّ بن حاتم، قال: أتيت عمر بن الخطاب ﵁ في أناس من قومي، فجعل يفرض لرجال من طي ويعرض عني، فاسقبلته، فأعرض عني، ثمَّ أتيته من حيال وجهه، فأعرض عني، قلت: يا أمير المؤمنين أما تعرفني؛ فضحك حتى استلقى، ثمَّ قال: نعم والله، لنعرفنك، أسلمت إذ كفروا، وأقبلت إذ أدبروا، ووفيت إذ غدروا، وإن أول صدقة بيضت وجه رسول الله ﷺ ووجوه أصحابه صدقة طي، جئت بها إلى رسول الله ﷺ.\nثمَّ أقبل يعتذر، فقال: إنما فرضت لقوم أجحفت بهم الحاجة وهم سادة عشائرهم لما ينوبهم من الحقوق (^٣).\n_________\n(^١) هو: محمَّد بن الفضل.\n(^٢) هو: الوضاح بن عبد الله، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٢٠). =\n⦗٢١٨⦘ = فائدة الاستخراج: في رواية أبي عوانة ذكر القصة، وليست هي عند مسلم.","vol":"19","page":217},{"text":"<span data-type='title' id=toc-1385>ومن مناقب دوس </span>(^١)\n_________\n(^١) أي: قبيلة دوس، ودوس -بفتح الدال المهملة، وسكون الواو وكسر السين المهملة -: هو ابن عدثان -بضم المهملة وبعد الدال الساكنة مثلثة- ابن عبد الله بن زهران بن الأزد بن الغوث.\nانظر: الإنباه على قبائل الرواة (ص ١١٣)، الأنساب (٥/ ٤٠١)، الفتح (٧/ ٦٧٠).","vol":"19","page":218},{"text":"١١٠٢٢ - حدثنا شعيب بن عمرو الدمشقي (^١)، حدثنا سفيان بن عيينة، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قدم الطفيل بن عمرو (^٣) الدوسي على رسول الله ﷺ فقال: إن دوسًا قد عصت (^٤) وأبت، فادع الله عليهم، فاستقبل القبلة، ورفع يديه وقال: اللهم اهد دوسًا، وائت بهم\" (^٥).\n_________\n(^١) أبو محمَّد الضبعي.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) ابن طريف بن العاص بن ثعلبة بن سليم بن فهم بن غنم بن دوس الدوسي، أسلم بمكة ثمَّ رجع إلى قومه، قيل: استشهد باليمامة، وقيل باليرموك. الإصابة (٣/ ٥٢١).\n(^٤) في صحيح مسلم: \"كفرت\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم. . ودوس وطي-٤/ ١٩٥٧، رقم ١٩٧).\nوأخرجه البخاري في صحيحه (كتاب الجهاد -باب الدعاء للمشركين بالهدى ليتألفهم-٣/ ١٠٧٣، رقم ٢٧٧٩). =\n⦗٢١٩⦘ = فائدة الاستخراج:\n١/ أن رواية المصنف من طريق سفيان بن عيينة فيها: أن الذي قدم هو الطفيل وحده فقط، وعند مسلم: \"الطفيل وأصحابه\".\n٢/ في رواية المصنف زيادة: \"فاستقبل القبلة ورفع يديه\" وليست عند مسلم.","vol":"19","page":218},{"text":"١١٠٢٣ - حدثنا عيسى بن أبي أحمد البلخي، وعباس الدوري، قالا: حدثنا شبابة (^١)، حدثنا ورقاء (^٢) (^٣) عن أبي الزناد (^٤)، عن الأعرج (^٥)، عن أبي هريرة قال: قدم الطفيل بن عمرو الدوسي وأصحابه على رسول الله ﷺ فقالوا: يا رسول الله إن دوسًا قد عصت (^٦) وأبت، فادع الله عليها، فقلت: هلكت دوس، فقال رسول الله ﷺ: \"اللهم اهد دوسًا، وائت بهم\" (^٧).\n_________\n(^١) ابن سوار الفزاري مولاهم، المدائني، قيل: اسمه مروان، وغلب عليه شبابة.\n(^٢) ابن عمر اليشكري.\n(^٣) (ك ٥/ ١٩٤/أ).\n(^٤) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٥) هو: عبد الرحمن بن هرمز.\n(^٦) في صحيح مسلم: \"قد كفرت\".\n(^٧) انظر: تخريج الحديث رقم (١١٠٢٢).\nفائدة الاستخراج: فيه بيان القائل، وهو أبو هريرة ﵁ الراوي في قوله: \"فقلت: هلكت دوس\"، وعند مسلم بإبهام القائل، \"فقيل: هلكت دوس\".","vol":"19","page":219},{"text":"١١٠٢٤ - حدثنا أبو فروة الرهاوي (^١)، حدثنا خالد بن يزيد\n⦗٢٢٠⦘ المزرفي، حدثنا ورقاء بإسناده مثله: فقيل: هلكت دوس، فقال النبي ﷺ: \"اللهم اهد دوسًا، وائت بهم\" (^٢).\n_________\n(^١) هو: يزيد بن محمَّد بن يزيد بن سنان.\n(^٢) انظر: تخريج الحديث رقم (١١٠٢٢).\nفائدة الاستخراج: أن رواية خالد بن يزيد عن ورقاء موافقة لرواية المغيرة عن أبي الزناد عند مسلم.","vol":"19","page":219},{"text":"<span data-type='title' id=toc-1386>ومن مناقب بني تميم </span>(^١)\n_________\n(^١) بفتح التاء المنقوطة باثنتين من فوقها، والياء المنقوطة باثنتين من تحتها بين الميمين المكسورتين، وتميم هو: ابن مر -بضم اللام بلا هاء- ابن أدّ بن طابخة بن إلياس بن مضر. انظر: الأنساب (٣/ ٧٦)، الفتح (٥/ ٢٠٤).","vol":"19","page":221},{"text":"١١٠٢٥ - حدثنا مهدي بن الحارث، حدثنا إبراهيم بن نصر (^١) يعني السُّوريني (^٢) ح،\nوحدثني محمَّد بن محمَّد بن رجاء، حدثنا عثمان بن أبي شيبة (^٣) ح،\nوحدثنا ابن هاشم الأنطاكي (^٤)، حدثنا ابن الأصبهاني (^٥)، قالوا: حدثنا جرير (^٦)، عن عمارة بن القعقاع، عن أبي زرعة (^٧)، عن أبي هريرة قال: لا أزال أحب بني تميم بعد ثلاث سمعتهن من رسول الله ﷺ،\n⦗٢٢٢⦘ سمعته يقولها فيهم، سمعته يقول: \"هم أشد أمتي على الدجال\"، وجاءت صدقاتهم، فقال رسول الله ﷺ: \"هذه صدقات قومنا\"، وكانت عند عائشة سبية منهم، فقال رسول الله ﷺ \"اعتقيها، فإنها من ولد إسماعيل\" (^٨).\nورواه أبو خيثمة (^٩) عن جرير هكذا.\n_________\n(^١) أبو إسحاق النيسابوري المُطوِّعي المغازي.\n(^٢) هكذا جاء نسبه عند المصنف، وجاء نسبه عند ابن أبي حاتم والسمعاني والذهبي: \"السورياني\" بضم السين المهملة، والراء المكسورة، والياء المفتوحة آخر الحروف، وفي آخرها النون بعد الألف: نسبة إلى سوريان، قال السمعاني: \"وظني أنَّها قرية من قرى نيسابور\". انظر: المصادر السابقة، والأنساب (٧/ ٢٩٤).\nوفرَّق السمعاني بين نسبة: السوريني، والسرياني، كما في الأنساب (٧/ ٢٩٤).\n(^٣) ابن محمَّد بن إبراهيم العبسي مولاهم، أبو الحسن الكوفي.\n(^٤) هو: أبو بكر بن هاشم.\n(^٥) هو: محمَّد بن عاصم بن عبد الله الثقفي مولاهم، الأصبهاني.\n(^٦) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٧) ابن عمرو بن جرير البجلي، قيل: اسمه هرم، وقيل: عبد الله، وقيل غير ذلك.\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم. . وتميم وطيء- ٤/ ١٩٥٧، رقم ١٩٨ مكرر).\nوأخرجه البخاري في صحيحه (كتاب العتق -باب من ملك من العرب رقيقًا فوهب وباع- ٢/ ٨٩٨، رقم ٢٤٠٥) من طريق زهير بن حرب عن جرير به.\n(^٩) هو: زهير بن حرب، وهو شيخ مسلم في هذا الحديث.\nفائدة الاستخراج: ١/ تسمية عمارة في الإسناد: \"ابن القعقاع\".\n٢/ أتم المصنف رواية جرير، واقتصر مسلم على الإسناد، وساق بعض المتن.","vol":"19","page":221},{"text":"١١٠٢٦ - حدثنا علي بن عثمان النفيلي، حدثنا عثمان بن أبي شيبة، حدثنا جرير (^١)، عن مغيرة (^٢)، عن الحارث العكلي، عن أبي زرعة، عن أبي هريرة قال: لا أزال أحب بني تميم من ثلاث سمعتهن من رسول الله ﷺ، [سمعته] (^٣) يقول: \"هم أشد أمتي على الدجال\"، قال: وجاءت صدقاتهم، فقال النبي ﷺ: \"هذه صدقات قومنا\"، قال: وكانت\n⦗٢٢٣⦘ عند عائشة ﵂ منهم سبية (^٤)، فقال رسول الله ﷺ: \"أعتقيها، فإنها من ولد إسماعيل\" (^٥).\n_________\n(^١) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٢) ابن مقسم الضبي.\n(^٣) زيادة من (ك).\n(^٤) في (ك): \"سبية منهم\".\n(^٥) انظر: تخريج الحديث رقم (١١٠٢٥).\nفائدة الاستخراج: ذكر نسب الحارث في الإسناد \"العكلي\".","vol":"19","page":222},{"text":"١١٠٢٧ - حدثنا النَهْرِتيري (^١)، حدثنا أبو معمر (^٢)، حدثنا جرير (^٣)، عن مغيرة (^٤)، عن الحارث العكلي، عن أبي زرعة، عن أبي هريرة، عن النبي ﷺ بمثله (^٥).\n_________\n(^١) بفتح النون وسكون الهاء وكسر الراء والتاء المنقوطة من فوقها باثنتين، وبعدها الياء المنقوطة من تحتها باثنتين، وفي آخرها الراء: نسبة إلى قرية يقال لها: نهرتيري بنواحي البصرة.\nوشيخ المصنف هنا هو: أبو عبد الله محمَّد بن موسى بن أبي موسى (ت ٢٨٩ هـ).\nقال الخطيب: \"كان ثقة فاضلًا جليلًا، ذا قدر كبير ومحل عظيم\"، وقال الخلال: \"محمَّد بن موسى رجل معروف جليل مقرئ\"، وقال الدارقطني: \"شيخ لأهل بغداد جليل\".\nانظر: \"تاريخ بغداد (٣/ ٢٤١)، الأنساب (١٣/ ٢١٩).\n(^٢) هو: عبد الله بن عمرو التميمي المنقري مولاهم، المقعد البصري.\n(^٣) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٤) ابن مقسم الضبي.\n(^٥) انظر: تخريج الحديث رقم (١١٠٢٥). =\n⦗٢٢٤⦘ = فائدة الاستخراج: ذكر نسب الحارث في الإسناد \"العكلي\".","vol":"19","page":223},{"text":"١١٠٢٨ - حدثنا عمر بن (^١) شبة النميري، حدثنا عبد الصمد بن عبد الوارث، حدثني أبي (^٢)، حدثنا داود بن أبي هند (^٣)، عن الشعبي، عن أبي هريرة قال: لا أبغض بني تميم بعد ثلاث خصال سمعتهن من رسول الله ﷺ، سمعته يقول: \"هم أشد الناس على الدجال (^٤) قتالا في الملاحم\"، وجيء بسبي من بني العنبر (^٥)، وكان على عائشة محرر (^٦)، فقال لها رسول الله ﷺ: \"إن أردت أن تفي نذرك\n⦗٢٢٥⦘ فأعتقي من هؤلاء\" (^٧).\n_________\n(^١) (ك ٥/ ١٩٤/ب).\n(^٢) هو عبد الوراث بن سعيد.\n(^٣) موضع الالتقاء هو: داود بن أبي هند.\n(^٤) جاء في الأصل \"الجدال\"، وجاء في نسخة (ك) \"الحريق\" -بدون نقط على الياء والقاف-، والصواب ما أثبته، وقد جاء مبينًا \"الدجال\" في إتحاف المهرة (٥/ ق ١٩٠ /أالنسخة التركية)، وهو الصواب، وقد أشار إلى ذلك الإمام مسلم ﵀، كما سيأتي بيان قوله في فوائد الاستخراج إن شاء الله.\nوالحديث أخرجه الحاكم في المستدرك (٤/ ٨٤) من طريق مسلمة بن علقمة، والبيهقيُّ (٩/ ٧٥) من طريق شيخ مسلم حامد بن عمر البكراوي عن مسلمة بن علقمة عن داود به، وليست فيه هذه اللفظة.\n(^٥) هم جماعة من بني تميم، ينتسبون إلى العنبر بن عمرو بن تميم بن مرة بن طابخة بن إلياس بن مضر بن نزار. الإنباه على قبائل الرواة (ص ٨٢)، الأنساب (٩/ ٣٨٢).\n(^٦) المحرر: الذي جعل من العبيد حرًّا فأعتق. النهاية (١/ ٣٦٢).\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل غفار وأسلم. . وتميم وطيء- ٤/ ١٩٥٧، رقم ١٩٨ مكرر).\nوتقدم تخريج البخاري له بنحو هذا الحديث، انظر حديث رقم (١١٠٢٥).\nفائدة الاستخراج: ١/ تسمية داود في الإسناد \"ابن أبي هند\".\n٢ / ساق مسلم الإسناد، وأحال على رواية أبي زرعة عن أبي هريرة، ثمَّ قال: غير أنَّه -أي الشعبي- قال: \"هم أشد الناس قتالًا في الملاحم\"، ولم يذكر الدجال.\nوبين أبو عوانة هنا لفظ رواية داود بن أبي هند عن الشعبي، وبينها وبين رواية أبي زرعة اختلاف ظاهر من حيث السياق، والله أعلم.\nوساق أبو عوانة رواية داود بن أبي هند عن الشعبي من طريق عبد الوارث بن سعيد، وذكر فيه الدجال، وخالف مسلمة بن علقمة الذي روى الحديث عن داود بن أبي هند ولم يذكر فيه الدجال، كما بين ذلك مسلم، وساق تمام الحديث الحاكم، والبيهقيُّ كما تقدم، ولم يذكروا في روايتهم عن مسلمة: \"الدجال\".","vol":"19","page":224},{"text":"<span data-type='title' id=toc-1387>من مناقب الشديد على دينه في جاهليته إذا أسلم، ومناقب خيار أهل الجاهلية عند أهل دينه إذا أسلم، وفقهه في الدين، ومثالب ذي الوجهين</span>","vol":"19","page":226},{"text":"١١٠٢٩ - حدثنا عمران بن بكار الكلاعي (^١) [الحمصي] (^٢)، حدثنا أبو تقي (^٣)، عن ابن سالم (^٤)، عن الزبيدي (^٥)، قال: أخبرني الزهري (^٦)، عن ابن المسيّب، عن أبي هريرة، أن النبي ﷺ قال: \"تجدون الناس معادن، فخيارهم في الجاهلية خيارهم في الإِسلام إذا فقهوا، وتجدون من خير الناس في هذا الأمر أكرههم له قبل أن يقع فيه، وتجدون من شر الناس: ذا الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه\" (^٧).\n⦗٢٢٧⦘ روى ابن وهب عن يونس عن الزهري (^٨) وذكر حديثنا.\n_________\n(^١) أبو موسى البراد.\n(^٢) زيادة من (ك).\n(^٣) هو: عبد الحميد بن إبراهيم الحضرمي، أبو تقي الحمصي الأكبر.\n(^٤) هو: عبد الله بن سالم الأشعري، الوحاظي اليحصبي، أبو يوسف الحمصي.\n(^٥) هو: محمَّد بن الوليد بن عامر الزبيدي، أبو الهذيل الحمصي القاضي.\n(^٦) موضع الالتقاء هو: الزهري.\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب خيار الناس- ٤/ ١٩٥٨، رقم ١٩٩).\nوأخرجه البخاري في صحيحه (كتاب المناقب -باب علامات النبوة في الإِسلام- ٣/ ١٣١٥، رقم ٣٣٩٤) من طريق أبي اليمان، أخبرنا شعيب، حدثنا أبو الزناد به.\n(^٨) من هذا الطريق أخرجه مسلم ﵀.","vol":"19","page":226},{"text":"١١٠٣٠ - حدثنا أبو فروة الرهاوي، حدثنا خالد بن يزيد، حدثنا ورقاء (^١)، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تجدون الناس معادن في الخير، خيارهم في الجاهلية خيارهم في الإِسلام إذا فقهوا، وتجدون من خير الناس أشدهم كراهية لهذا الشأن حتى يقع فيه، وتجدون من شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه، وهؤلاء بوجه\" (^٣).\n_________\n(^١) ابن عمر اليشكري.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٢٩).","vol":"19","page":227},{"text":"١١٠٣١ - حدثنا البرتي (^١)، حدثنا القعنبي، حدثنا مغيرة (^٢)، عن أبي الزناد بإسناده إلى قوله: [إذا] (^٣) فقهوا\" (^٤).\n_________\n(^١) أحمد بن محمَّد بن عيسى بن الأزهر البرتي البغدادي.\n(^٢) ابن عبد الرحمن الحزامي، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١٠٢٩).","vol":"19","page":227},{"text":"١١٠٣٢ - حدثنا محمَّد بن حيوية، حدثنا أبو اليمان، أخبرنا (^١)\n⦗٢٢٨⦘ شعيب، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تجدون من خير الناس أشدهم كراهية (^٣) لهذا الأمر حتى يقع فيه، وتجدون الناس معادن، خيارهم في الجاهلية خيارهم في الإِسلام إذا فقهوا\" (^٤).\n_________\n(^١) جاء في الأصل: \"حدثنا\"، والتصويب من نسخة (ك)، وصحيح البخاري كما تقدم في تخريج الحديث رقم (١١٠٢٩)، وأبو اليمان لا يروى عن شعيب إلا بهذه =\n⦗٢٢٨⦘ = الصيغة (أخبرنا). انظر: تهذيب الكمال (٧/ ١٥٠)، هدي الساري (ص ٤١٨).\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ١٩٥/ أ).\n(^٤) انظر: تخريج الحديث رقم (١١٠٢٩).","vol":"19","page":227},{"text":"<span data-type='title' id=toc-1388>مناقب نساء قريش (^١)، والعلة التي أثنى عليهن </span>(^٢)\n_________\n(^١) هكذا في الأصل وهو الصواب، وجاء في (ك): \"مناقب قريش، ونسائها\"، وهو خطأ؛ لأنَّ الأحاديث في سياق مناقب نساء قريش، وقد تقدم باب في مناقب قريش.\n(^٢) في (ك): \"عليهم\".","vol":"19","page":229},{"text":"١١٠٣٣ - حدثنا أحمد بن يوسف السلمي، حدثنا عبد الرزاق ح\nوحدثنا الدبري، عن عبد الرزاق (^١)، قال: أخبرنا معمر، عن همام ابن منبه، عن أبي هريرة قال: قال رسول الله ﷺ: \"خير نساء ركبن الإبل نساء قريش، أحناه على ولد في صغره، وأرعاه على زوج في ذات يده\" (^٢).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل نساء قريش- ٤/ ١٩٥٨، رقم ٢٠٠)، وأخرجه البخاري في صحيحه (كتاب النكاح -باب إلى من ينكح؟ وأي النساء خير؟ -٥/ ١٩٥٥، رقم ٤٧٩٤) من طريق الأعرج عن أبي هريرة.","vol":"19","page":229},{"text":"١١٠٣٤ - حدثنا أحمد بن عثمان بن حكيم (^١)، حدثنا خالد بن مخلد، [قال] (^٢): حدثني سليمان بن بلال، قال: حدثني سهيل، عن أبيه،\n⦗٢٣٠⦘ عن أبي هريرة، عن النبي ﷺ مثله (^٣).\n_________\n(^١) الأودي، وهو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٠٣٣).\nفائدة الاستخراج: وقع للمصنف بدلًا عاليًا، حيث التقى مع مسلم في شيخه: أحمد بن عثمان ابن حكيم.","vol":"19","page":229},{"text":"١١٠٣٥ - حدثنا أبو الأزهر (^١)، حدثنا عبد الله بن بكر (^٢)، حدثنا هشام (^٣)، عن محمَّد (^٤)، عن أبي هريرة (^٥)، عن النبي [قال] (^٦): \"خير نساء ركبن الإبل صالح نساء قريش، أحناه على ولد في صغره، وأرعاه على زوج في ذات يده\" (^٧).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي.\n(^٢) ابن حبيب السهمي الباهلي، أبو وهب البصري.\n(^٣) ابن حسان القردوسي، أبو عبد الله البصري.\n(^٤) ابن سيرين.\n(^٥) موضع الالتقاء في الصحابي الجليل: أبو هريرة ﵁.\n(^٦) زيادة من (ك).\n(^٧) انظر: تخريج الحديث رقم (١١٠٣٣).","vol":"19","page":230},{"text":"١١٠٣٦ - حدثنا محمَّد بن خالد بن خلي (^١) الحمصي، حدثنا بشر بن شعيب، عن أبيه (^٢)، عن الزهري (^٣)، قال: حدثني سعيد بن المسيّب، عن أبي هريرة، قال: قال النبي ﷺ ح\n⦗٢٣١⦘ وحدثنا محمَّد بن يحيى (^٤)، عن هارون بن معروف (^٥)، قال: أخبرنا ابن وهب، حدثني يونس بن يزيد (^٦)، عن ابن شهاب، قال: حدثني سعيد بن المسيّب، أن أبا هريرة قال: سمعت رسول الله ﷺ (^٧) يقول: \"نساء قريش خير نساء ركبن الإبل، أحناه على طفل، وأرعاه على زوج في ذات يده\".\nقال: يقول أبو هريرة على إثر ذلك: ولم تركب مريم بنت عمران ﵍ بعيرًا قط (^٨).\n_________\n(^١) ابن خلي -بوزن علي-، الكلاعي، أبو الحسين الحمصي.\n(^٢) هو شعيب بن أبي حمزة.\n(^٣) موضع الالتقاء في الإسناد الأوّل هو: الزهري.\n(^٤) الذهلي.\n(^٥) المروزي، أبو علي الخزاز الضرير.\n(^٦) موضع الالتقاء في الإسناد الثاني هو: يونس بن يزيد.\n(^٧) في (ك): \"النبي ﷺ\".\n(^٨) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل نساء قريش- ٤/ ١٩٥٩، رقم ٢٠١).","vol":"19","page":230},{"text":"١١٠٣٧ - حدثنا الدبري، عن عبد الرزاق (^١)، قال: حدثنا (^٢) معمر، عن الزهري، عن سعيد بن المسيّب، عن أبي هريرة: أن النبي ﷺ خطب أم هانئ بنت أبي طالب، فقالت: يا رسول الله! إني قد كبرت، ولي عيال، فقال النبي ﷺ: \"خير نساء ركبن الإبل: نساء قريش، أحناه على ولد في صغره، وأرعاه على زوج في ذات يده\".\n⦗٢٣٢⦘ قال أبو هريرة: ولم تركب مريم بنت عمران بعيرًا قط (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد الرزاق الصنعاني.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل نساء قريش -٤/ ١٩٥٩، رقم ٢٠١ مكرر).\nفائدة الاستخراج: أن رواية الدبري عن عبد الرزاق فيها زيادة، وهي قول أبي هريرة، وأما رواية شيوخ مسلم عن عبد الرزاق ليس فيها قول أبي هريرة.","vol":"19","page":231},{"text":"١١٠٣٨ - حدثنا أبو الأزهر، حدثنا عبد الرزاق (^١) \"أخبرنا معمر، عن ابن طاؤس (^٢)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"خير نساء ركبن الإبل صالح نساء قريش، أحناه على ولد في صغره، وأرعاه على زوج في ذات يده\" (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد الرزاق الصنعاني.\n(^٢) (ك ٥/ ١٩٥/ ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل نساء قريش -٤/ ١٩٥٩، رقم ٢٠٢).\nفائدة الاستخراج: ساق المصنف رواية عبد الرزاق عن معمر عن ابن طاؤس عن أبيه عن أبي هريرة، وساق مسلم الإسناد، ثمَّ جاء عبد الرزاق بتحويل إلى إسناد معمر عن همام بن منبه، وساق لفظ همام، ولم يسق لفظ رواية ابن طاؤس عن أبيه.","vol":"19","page":232},{"text":"١١٠٣٩ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان بن عيينة (^١)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة وحدثنا سفيان، عن (^٢) ابن طاوس، عن أبيه، عن أبي هريرة، قال: قال\n⦗٢٣٣⦘ رسول الله ﷺ: \"خير نساء ركبن الإبل، قال أحدهما: صالح نساء قريش، وقال الآخر: نساء قريش، أحناه على ولد في صغره، وأرعاه على زوج في ذات يده\" (^٣).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: سفيان بن عيينة.\n(^٢) في (ك): \"حدثنا\".\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل نساء قريش -٤/ ١٩٥٨، رقم ٢٠٠).","vol":"19","page":232},{"text":"١١٠٤٠ - حدثنا أبو العباس (^١) البرتي القاضي، حدثنا القعنبي، حدثنا المغيرة بن عبد الرحمن، عن أبي الزناد (^٢)، بإسناده مثله: \"صالح نساء قريش\" (^٣).\n_________\n(^١) هو: أحمد بن محمَّد بن عيسى بن الأزهر البرتي.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٣٩).","vol":"19","page":233},{"text":"<span data-type='title' id=toc-1389>مناقب أبي طلحة (^١) ﵁</span>-\n_________\n(^١) أبو طلحة: مشهور بكنيته، واسمه: زيد بن سهل بن الأسود بن حرام الأنصاري النجاري، كان من فضلاء الصحابة، وهو زوج أم سليم، وكان راميًا، ولذلك كان ينشد فيقول:\nأنا أبو طلحة واسمي زيد … وكل يوم في سلاحي صيد\nوأنفق بيرحاء، وكانت من أحب أمواله، بعدما نزلت: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ فقال رسول الله ﷺ: \"بخ بخ، ذاك مال رابح\"، توفي ﵁ سنة (٣٤ هـ) انظر: السير (٢/ ٢٧)، الإصابة (٢/ ٦٠٧).","vol":"19","page":234},{"text":"١١٠٤١ - حدثنا حمدون بن أحمد (^١) السمسار وهو ابن أخت سعدويه الواسطي، واسمه: محمَّد، ولقبه حمدون، حدثنا هدبة بن خالد (^٢)، حدثنا حماد بن سلمة (^٣)، عن ثابت، [عن أنس] (^٤): أن رسول الله ﷺ-آخى بين أبي عبيدة بن الجراح، و[بين] (^٥) أبي طلحة\n⦗٢٣٥⦘ ﵄ (^٦).\n_________\n(^١) ابن سلم، أبو جعفر السمسار، قال أبو عوانة هنا: ابن أخت سعدويه، وفي تاريخ بغداد والإكمال: ابن بنت سعدويه الواسطي (ت ٢٨٠ هـ).\nقال الدارقطني: \"لا بأس به\".\nانظر: تاريخ بغداد (٨/ ١٧٨)، الإكمال لابن ماكولا (٢/ ٥٥١).\n(^٢) ابن الأسود القيسي الثوباني، أبو خالد البصري.\n(^٣) موضع الالتقاء هو: حماد بن سلمة.\n(^٤) سقطت من الأصل، وهي مثبتة في نسخة (ك) وصحيح مسلم.\n(^٥) زيادة من (ك).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب مؤاخاة النبي ﷺ بين أصحابه- ٤/ ١٩٦٠، رقم ٢٠٣).","vol":"19","page":234},{"text":"١١٠٤٢ - حدثنا أبو قلابة، حدثنا أبو ربيعة (^١)، حدثنا حماد بن سلمة (^٢) بإسناده مثله (^٣).\n_________\n(^١) هو: زيد بن عوف البصري، ولقبه فهد.\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) انظر: تخريج الحديث رقم (١١٠٤١).","vol":"19","page":235},{"text":"<span data-type='title' id=toc-1390>من مناقب أصحابي رسول الله ﷺ، وأن رسول الله ﷺ حالف بينهم وهم (^١): قريش والأنصار، وبيان إبطال الحلف في الإسلام</span>\n_________\n(^١) هكذا في الأصل وهو المناسب للسياق، وجاء في (ك): \"وبين\".","vol":"19","page":236},{"text":"١١٠٤٣ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا حسين الجعفي (^١)، عن مجمع (^٢) بن يحيى، عن سعيد بن أبي بردة، عن أبي بردة (^٣)، عن أبي موسى قال: صلينا مع رسول الله ﷺ المغرب، ثمَّ قلنا: لو انتظرنا حتى نصلي معه العشاء، قال: فخرج علينا فقال: \"ما زلتم هاهنا\"، قلنا: نعم يا رسول الله، قلنا نصلي معك العشاء، قال: \"أحسنتم -أو أصبتم- ثمَّ رفع رأسه إلى السماء، وكان كثيرًا ما يرفع رأسه إلى السماء، فقال: \"إن النجوم أمنة السماء، وإذا ذهبت النجوم أتى السماء ما توعد (^٤)، وأنا أمنة لأصحابي، فإذا ذهبت أنا أتى أصحابي ما\n⦗٢٣٧⦘ يوعدون، وأصحاب أمنة لأمتي، وإذا ذهب أصحابي أتى أمتي ما يوعدون\" (^٥).\n_________\n(^١) موضع الالتقاء هو: حسين الجعفي.\n(^٢) بضم الميم، وفتح الجيم، وتشديد الميم المكسورة وفتحها.\nالتقريب (ص ٥٢٠)، المغني في ضبط أسماء الرجال (ص ٢٢٢).\n(^٣) هو: أبو بردة بن أبي موسى الأشعري، قيل: اسمه عامر، وقيل: الحارث (ت ١٠٤ هـ). التقريب (ص ٦٢١)، وجاء في (ك): \"عن سعيد بن أبي بردة عن أبيه عن أبي موسى\".\n(^٤) في (ك): \"توعدون\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب بيان أن بقاء النبي ﷺ أمان لأصحابه- ٤/ ١٩٦١، رقم ٢٠٧).","vol":"19","page":236},{"text":"١١٠٤٤ - حدثنا أبو بكر الجعفي ابن أخي حسين (^١)، حدثنا حسين الجعفي (^٢)، حدثنا مجمع بن يحيى الأنصاري بإسناده: خرج علينا رسول الله ﷺ، ونحن ننتظر صلاة العشاء الآخرة، فقال لنا: \"لم تزالوا تنتظرون هذه الصلاة\"؟ قلنا: نعم، قال: \"أصبتم\" أو \"قد أصبتم\"، ثمَّ رفع رأسه إلى السماء، فذكر مثله (^٣).\n_________\n(^١) (ك ٥/ ١٩٦ /أ).\n(^٢) موضع الالتقاء هو: حسين الجعفي.\n(^٣) انظر: تخريج الحديث رقم (١١٠٤٣).","vol":"19","page":237},{"text":"<span data-type='title' id=toc-1391>من مناقب التابعين، [وأتباع التابعين] (^١)، وتبعة التابعين والقرن الذين (^٢) بعدهم</span>\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): \"الذي يأتي\".","vol":"19","page":238},{"text":"١١٠٤٥ - حدثنا يوسف بن مسلم، حدثنا حجاج (^١)، عن ابن جريج (^٢)، قال: أخبرني أبو الزبير (^٣)، أنَّه سمع جابر بن عبد الله يقول: زعم أبو سعيد الخدري، أن رسول الله ﷺ (^٤) قال: \"سيأتي على الناس زمان يبعث فيهم البعث، فيقول: انظروا هل فيكم من أصحاب رسول الله ﷺ من أحد، فيوجد الرجل الواحد، فيفتح لهم به، ثمَّ يبعث منهم البعث، فيقول: انظروا هل فيكم من صحب أصحاب رسول الله ﷺ من أحد، فيوجد، فيفتح لهم به، ثمَّ يبعث [منهم] (^٥) بالبعث الثالث، فيقول: انظروا هل فيكم من رأى من رأى أصحاب رسول الله ﷺ من أحد، فيوجد، فيفتح لهم به، ثمَّ يبعث الرابع، فيقال: هل فيكم من رأى من رأى من رأى من أصحاب رسول الله ﷺ\n⦗٢٣٩⦘ أحد، فيوجد، فيفتح لهم به\" (^٦).\n_________\n(^١) ابن محمَّد المصيصي.\n(^٢) هو: عبد الملك بن عبد العزيز بن جريج المكي، وهو موضع الالتقاء.\n(^٣) هو: محمَّد بن مسلم بن تدرس المكي.\n(^٤) في (ك): \"النبي\".\n(^٥) زيادة من (ك).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم- ٤/ ١٩٦٢، رقم ٢٠٩).\nفائدة الاستخراج: هو التصريح بسماع أبي الزبير من جابر.","vol":"19","page":238},{"text":"١١٠٤٦ - حدثنا علي بن حرب، حدثنا سفيان (^١)، عن عمرو (^٢)، سمع جابر بن عبد الله، يخبر عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"يأتي على الناس زمان يغزو فيه فئام (^٣) من الناس، فيقال: هل فيكم من صحب رسول الله ﷺ، فيقال: نعم، فيفتح لهم، ثمَّ يأتي عليهم زمان يغزو فيه فئام من الناس، فيقال: هل فيكم من صحب أصحاب رسول الله ﷺ، فيقال: نعم، فيفتح لهم، ثمَّ يأتي عليهم زمان يغزو فيه فئام من الناس، فيقال: هل فيكم من صحب من صاحبهم، فيقال: نعم، فيفتح لهم\" (^٤).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) هو ابن دينار.\n(^٣) أي جماعة. غريب الحديث لابن الجوزي (٢/ ٢١٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم ثمَّ الذين يلونهم- ٤/ ١٩٦٢، رقم ٢٠٨).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب فضائل أصحاب النبي ﷺ ٣/ ١٣٣٥، رقم ٣٤٤٩) من طريق علي بن المديني عن سفيان به.","vol":"19","page":239},{"text":"١١٠٤٧ - حدثنا أبو أمية، حدثنا سريج بن النعمان (^١)، حدثنا سفيان بن عيينة (^٢)، عن عمرو، سمع جابر بن عبد الله يقول: حدثنا أبو سعيد الخدري، عن النبي ﷺ قال: \"يأتي على الناس زمان يغزوا فيه فئام منهم (^٣) فيقال: هل فيكم من أصحاب (^٤) النبي ﷺ، فيقولون: نعم (^٥)، فيفتح لهم، ثمَّ يأتي فئام من الناس فيقال: هل فيكم من صاحب (^٦) أصحاب النبي ﷺ، فيقولون: نعم، فيفتح لهم، ثمَّ يأتي على الناس زمان يغزون في (^٧) فئام من الناس، فيقال: هل فيكم من صحب من صاحبهم، فيقولون (^٨): نعم، فيفتح لهم\" (^٩).\n_________\n(^١) ابن مروان الجوهري اللؤلؤي، أبو الحسن البغدادي.\n(^٢) موضع الالتقاء هو: سفيان بن عيينة.\n(^٣) في (ك): \"من الناس\".\n(^٤) في (ك): \"صحب\".\n(^٥) (ك ٥/ ١٩٦ / ب).\n(^٦) في (ك): \"صحب\".\n(^٧) جاء في (ك): \"يغزو فيه\".\n(^٨) في (ك): \"فيقال\".\n(^٩) انظر: تخريج الحديث رقم (١١٠٤٦).","vol":"19","page":240},{"text":"١١٠٤٨ - ز- حدثنا يوسف بن مسلم، حدثنا حجاج (^١)، عن ابن جريج، قال: أخبرني أبو الزبير، أنَّه سمع جابر بن عبد الله يقول: سمعت\n⦗٢٤١⦘ النبي ﷺ يقول: \"سيأتي على الناس يوم ولو يسمع بالرجل من أصحاب رسول الله ﷺ من وراء البحور (^٢) يلتمسونه فلا يوجد\" (^٣).\n_________\n(^١) ابن محمَّد المصيصي.\n(^٢) في (ك): \"البحر\".\n(^٣) هذا الحديث من زيادات المصنف، ورجال الإسناد قد تقدّمت تراجمهم، وهو إسناد صحيح، وقد أخرجه أبو يعلى في مسنده (٤/ ١٣٢، رقم ٢١٨٢) من طريق الأعمش عن أبي سفيان عن جابر بنحوه، قال الهيثمي: \"رواه أبو يعلى من طريقين، ورجالهما رجال الصحيح\" (مجمع الزوائد ١٠/ ١٨).\nوقد أخرجه أيضًا أبو بكر بن أبي شيبة في مسنده، كما نبه على ذلك البوصيري (مختصر إتحاف المهرة ١٠/ ٣١٧).\nوأخرجه أيضًا الديلمي في الفردوس (٢/ ٣٢٠)، أيضًا من حديث جابر، ولم أقف على إسناد الديلمي في المطبوع من الفردوس.\nقال ابن حجر في إتحاف المهرة: \"وروي معناه عن جابر عن أبي سعيد\" يريد بذلك حديث رقم (١١٠٤٥) وقد تقدم. إتحاف المهرة (٣/ ٤٥٩، ٤٦٠).","vol":"19","page":240},{"text":"١١٠٤٩ - حدثنا أبو داود الحراني، حدثنا محاضر (^١)، حدثنا الأعمش، عن إبراهيم (^٢)، عن عبيدة (^٣)، قال: قال عبد الله (^٤): قال\n⦗٢٤٢⦘ رسول الله ﷺ: \"خير الناس قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يجيء قوم تسبق أيمانهم شهادتهم، وشهادتهم أيمانهم\" (^٥).\n_________\n(^١) ابن المورع -بضم الميم، وفتح الواو وتشديد الراء المكسورة- الهمداني اليامي، أبو المورع الكوفي.\n(^٢) النخعي، وهو موضع الالتقاء.\n(^٣) بفتح أوله، وكسر الموحدة، وسكون المثناة تحت، تليها قال مهملة ثمَّ هاء.\nتهذيب الكمال (١٩/ ٢٦٦)، توضيح المشتبه (٦/ ١٢٩).\n(^٤) هو: ابن مسعود ﵁.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم ثمَّ الذين يلونهم-٤/ ١٩٦٣، رقم ٢١١)، وأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب فضائل أصحاب النبي ﷺ-٣/ ١٣٣٥، رقم ٣٤٥١) من طريق سفيان عن منصور عن إبراهيم به.","vol":"19","page":241},{"text":"١١٠٥٠ - حدثنا عباس الدوري، حدثنا أبو يحيى (^١) الحماني (^٢)، حدثنا الأعمش بمثله (^٣).\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن الحماني.\n(^٢) بكسر الحاء المهملة، وفتح الميم المشددة، وفي آخرها النون: نسبة إلى بني حمان، وهي قبيلة [من تميم] نزلوا الكوفة. الأنساب (٤/ ٢٣٥)، وما بين المعكوفتين زيادة من اللباب (١/ ٣٨٦).\n(^٣) موضع الالتقاء هو: إبراهيم النخعي.\nوانظر: تخريج الحديث رقم (١١٠٤٩).","vol":"19","page":242},{"text":"١١٠٥١ - حدثنا علي بن حرب، حدثنا وكيع، عن الأعمش، بإسناده مثله (^١)، إلا أنَّه قال بعد قرني ثلاث مرات: \"ثمَّ الذين يلونهم\".\n_________\n(^١) موضع الالتقاء هو: إبراهيم النخعي. وانظر: تخريج الحديث رقم (١١٠٤٩).","vol":"19","page":242},{"text":"١١٠٥٢ - حدثنا عباس الدوري، حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن الأعمش، ومنصور، عن إبراهيم، عن عبيدة، عن عبد الله،\n⦗٢٤٣⦘ عن النبي ﷺ قال: \"خيركم قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يخلف قوم تسبق أيمانهم شهادتهم، وشهادتهم أيمانهم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٠٤٩).\nفائدة الاستخراج: ساق المصنف لفظ رواية شعبة، بينما اقتصر مسلم على الإسناد، وأحال على رواية جرير، وبين أن رواية شعبة ليس فيها: \"سئل رسول الله ﷺ\".","vol":"19","page":242},{"text":"١١٠٥٣ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن منصور (^٢)، والأعمش، عن إبراهيم (^٣)، عن عبيدة السلماني، عن عبد الله، قال: قال رسول الله ﷺ: \"خير أمتي قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يجيء قوم تسبق أيمانهم شهادتهم، ويشهدون قبل أن يستشهدوا\" (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) ابن المعتمر.\n(^٣) هو النخعي.\n(^٤) انظر: تخريج الحديث رقم (١١٠٤٩).\nفائدة الاستخراج: ساق المصنف رواية شعبة من طريق أبي داود الطيالسي، وفيها زيادة قوله: \"ويشهدون قبل أن يستشهدوا\"، وليس هي في رواية مسلم من طريق منصور.","vol":"19","page":243},{"text":"١١٠٥٤ - حدثنا محمَّد بن إسماعيل بن سالم الصائغ (^١)، وأبو جعفر محمَّد بن أحمد ابن المثنى [¬*] الموصلي،\n⦗٢٤٤⦘ والصغاني، قالوا: حدثنا يحيى بن أبي بكير (^٢)، حدثنا شعبة (^٣)، عن سليمان (^٤)، ومنصور، عن إبراهيم، عن عبيدة، عن عبد الله، أن رسول الله ﷺ قال: \"خيركم قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ ينبغ (^٥) قوم (^٦) تبدر أيمانهم شهادتهم، وشهادتهم أيمانهم\" (^٧).\nحديثهم واحد.\n_________\n(^١) أبو جعفر القرشي العباسي مولى المهدي، البغدادي.\n(^٢) اسمه: نسر بن أسيد القيسي، أبو زكريا الكرماني.\n(^٣) موضع الالتقاء هو: شبعة.\n(^٤) هو الأعمش.\n(^٥) جاء في (ك): \"يتبع\".\n(^٦) (ك ٥/ ١٩٧ /أ).\n(^٧) انظر: تخريج الحديث رقم (١١٠٤٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة فيض الله (٨/ ق ٥٧/ أ) إلا أن فيها الإشارة للسقط: (ابن المثنى)، وصوابه: (ابن أبي المثنى)، وهو على الصواب في نسخة كوبريللو (٥/ ق ١٩٧/ أ) من الهامش، وإتحاف المهرة (١٢٩٠٢)، وقد ورد على الصواب في المواضع التالية (٢١١٦، ٦٤٤١)، واستدركه محققو الكتاب من كتب التراجم في الموضع التالي (٤٠٣٥)، واسم أبي المثنى: يحيى وهو ابن عيسى بن هلال، انظر: تاريخ الإسلام للذهبي (٦/ ٥٩٣)، السير للذهبي (١٣/ ١٣٩)، وقد ورد اسمه على الخطأ في الثقات لابن حبان (٩/ ١٤٣) [خلافا للمجروحين (٢/ ١٨٠)]، طبقات الحنابلة لابن أبي يعلى (١/ ٢٦٣) وما تبعه من كتب تراجم الحنابلة، مناقب الإمام أحمد لابن الجوزي (ص ١٣٦).","vol":"19","page":243},{"text":"١١٠٥٥ - حدثنا جعفر (^١) القلانسي (^٢)، ويزيد بن عبد الصمد، قالا: حدثنا آدم ابن أبي إياس، حدثنا ورقاء (^٣)، عن منصور (^٤)، عن إبراهيم (^٥)، عن عبيدة، عن عبد الله قال: قال رسول الله ﷺ: \"خير الناس\n⦗٢٤٥⦘ قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، [ثم الذين يلونهم] (^٦)، ثمَّ يجيء قوم تبدر شهادة أحدهم يمينه، ويمينه شهادته\" (^٧).\n_________\n(^١) ابن حماد، أبو الفضل الرملي القلانسي الزاهد، نزيل عسقلان.\n(^٢) بفتح القاف، واللام ألف بعدهما النون المكسورة، وفي آخرها سين مهملة: هذه النسبة إلى القلانس، جمع القلنسوة وعملها، ولعل بعض أجداد المنتسب إليها كانت صنعته عمل القلانس. انظر: الأنساب (١٠/ ٥٣١).\n(^٣) ابن عمر اليشكري.\n(^٤) ابن المعتمر، وهو موضع الالتقاء.\n(^٥) النخعي.\n(^٦) زيادة من (ك).\n(^٧) انظر: تخريج الحديث رقم (١١٠٤٨).","vol":"19","page":244},{"text":"١١٠٥٦ - حدثنا محمَّد بن شاذان الجوهري، حدثنا زكريا بن عليّ، حدثنا جرير (^١)، عن منصور، عن إبراهيم، عن عبيدة، عن عبد الله قال: قيل: يا رسول الله! أي الناس خير؛ قال: \"قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يجيء قوم تبدر شهادة أحدهم يمينه، ويمينه شهادته\" (^٢).\n_________\n(^١) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٠٤٨).","vol":"19","page":245},{"text":"١١٠٥٧ - حدثنا عبد الملك بن محمَّد بن عبد الله الرقاشي، ومحمد بن سنان (^١) البصري [أخو يزيد] (^٢)، قالا: حدثنا أزهر السمان (^٣)، عن ابن عون، عن إبراهيم، عن عبيدة، عن عبد الله، أن (^٤) النبي ﷺ قال: \"خير الناس قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم\".\nزاد ابن سنان في حديثه: \"قرني الذي بعثت فيهم، ثمَّ\n⦗٢٤٦⦘ الثاني، والثالث، ثمَّ يحدث بعدهم قوم تسبق شهادة أحدهم يمينه، ويمينه شهادته\" (^٥).\n_________\n(^١) ابن الذيال القزاز البصري.\n(^٢) زيادة من (ك).\n(^٣) موضع الالتقاء هو: أزهر السمان.\n(^٤) في (ك): \"عن\".\n(^٥) انظر: تخريج الحديث رقم (١١٠٤٨).\nفائدة الاستخراج: زيادة ابن سنان في حديثه عن أزهر السمان، وهذه الزيادة ضعيفة، لتفرد محمَّد بن سنان بها، وهو ضعيف.","vol":"19","page":245},{"text":"١١٠٥٨ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا هشيم (^١) ح\nوحدثنا جعفر بن محمَّد القلانسي، حدثنا آدم، حدثنا هشيم ح\nوحدثنا أبو أمية، حدثنا خضر بن محمَّد (^٢)، حدثنا هشيم، عن أبي بشر (^٣)، عن عبد الله بن شقيق، عن أبي هريرة، أن النبي ﷺ قال: \"خير أمتي القرن الذي بعثت فيهم، ثمَّ الذين يلونهم\" والله أعلم أذكر الثالث أم لا؟ \"ثمَّ يجيء قوم يحبون السمانة (^٤)، ويشهدون قبل أن يستشهدوا\" (^٥).\n_________\n(^١) ابن بشير، وهو موضع الالتقاء في الأسانيد الثلاثة.\n(^٢) ابن شجاع الجزري، أبو مروان الحراني.\n(^٣) هو: جعفر بن أبي وحشية.\n(^٤) هكذا هو في الأصل وصحيح مسلم، وجاء في (ك): \"الشهادة\".\nوالمراد بقوله: \"السمانة\": أي يحبون التوسع في المآكل والمشارب، وهي أسباب السمن -بالتشديد-. فتح الباري (٥/ ٣٠٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين =\n⦗٢٤٧⦘ = يلونهم ثمَّ الذين يلونهم-٤/ ١٩٦٣، رقم ٢١٣).","vol":"19","page":246},{"text":"١١٠٥٩ - حدثنا أبو داود الحراني، ومحمد بن حيان المازني (^١) بالبصرة، وجعفر بن هاشم في دار كعب، وأبو قلابة (^٢)، قالوا: حدثنا أبو الوليد (^٣)، حدثنا أبو عوانة (^٤)، عن أبي بشر، عن عبد الله بن شقيق، عن أبي هريرة، أن رسول الله ﷺ قال: \"خير أمتي قرني الذي أنا فيه، ثمَّ الذين يلونهم\" ثمَّ لا أدري أذكر الثالث أم لا؟ \"ثمَّ يخلف بعد ذلك خلوف يعجبهم (^٥) السمانة، ويشهدون ولا يستشهدون\" (^٦).\n_________\n(^١) أبو العباس البصري (مات بعد التسعين ومائتين من الهجرة).\n(^٢) هو: عبد الملك بن محمَّد الرقاشي.\n(^٣) هو: هشام بن عبد الملك الطيالسي، وهو موضع الالتقاء.\n(^٤) الوضاح بن عبد الله اليشكري. التقريب (ص ٥٨٠).\n(^٥) (ك ٥/ ١٩٧ / ب).\n(^٦) انظر: تخريج الحديث رقم (١١٠٥٨).\nفائدة الاستخراج: ساق المصنف لفظ حديث أبي الوليد الطيالسي عن أبي عوانة، واقتصر مسلم على الإسناد دون المتن.","vol":"19","page":247},{"text":"١١٠٦٠ - حدثنا أبو جعفر الدارمي (^١)، حدثنا النضر بن شميل، حدثنا شعبة (^٢)، عن أبي بشر، عن عبد الله بن شقيق، عن أبي هريرة، قال: قال رسول الله ﷺ: \"خيركم قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم\"\n⦗٢٤٨⦘ فلا أدري أذكر (^٣) الثالثة أم لا؟ \"ثمَّ يخلف قوم سمان، أو يحبون السمانة ثمَّ يشهدون ولا يستشهدون\" (^٤).\n_________\n(^١) هو: أحمد بن سعيد بن صخر بن سليمان الدارمي السرخسي.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) في (ك): \"ذكر\".\n(^٤) انظر: تخريج الحديث رقم (١١٠٥٨).\nفائدة الاستخراج: هو سياق لفظ رواية شعبة، حيث إن مسلمًا ساق الإسناد وبين الاختلاف في المتن مع رواية أبي عوانة (الوضاح بن عبد الله اليشكري) عن أبي بشر، وأحال عليها، دون أن يسوق المتن بتمامه.","vol":"19","page":247},{"text":"١١٠٦١ - حدثنا عمار بن رجاء، حدثنا أبو داود، حدثنا شعبة ح\nوحدثنا أبو أمية، حدثنا أبو النضر (^١)، حدثنا شعبة (^٢)، عن أبي جمرة (^٣)، قال: سمعت زهدم بن مضرب [الجرمي] (^٤)، يحدث أنَّه سمع عمران بن حصين قال: قال رسول الله ﷺ: \"إن خير أمتي قرني\"، وقال أبو النضر: \"إن خيركم قرني، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم\" ثمَّ قال عمران: لا أدري أذكر رسول الله ﷺ بعد قرنه قرنين أو ثلاثة، قال: ثمَّ قال: \"ثمَّ يجيء بعدهم قوم يخونون ولا يتمنون (^٥)، ويشهدون\n⦗٢٤٩⦘ ولا يستشهدون، وينذرون ولا يوفون، ويظهر فيهم السمن\" (^٦).\n_________\n(^١) هو: هاشم بن القاسم البغدادي، مشهور بكنيته، ولقبه قيصر.\n(^٢) موضع الالتقاء في كلا الإسنادين هو: شعبة.\n(^٣) بالجيم، واسمه: نصر بن عمران الضبعي. التقريب (ص ٥٦١).\n(^٤) زيادة من (ك).\n(^٥) هكذا جاء في الأصل، وفي نسخة (ك)، وهو أيضًا في أكثر نسخ صحيح مسلم: بتشديد النون، كما قال النوويّ، وقال غيره: هو نظير قوله: \"ثمَّ يتزور\" موضع =\n⦗٢٤٩⦘ = قوله: \"يأتزر\"، وادعى أنَّه شاذ، ولكن قرأ ابن محيصن: ﴿فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ﴾ [البقرة: ٢٨٣] ووجهه ابن مالك بأنّه شبه بما فاؤه واوًا أو تحتانية، قال: وهو مقصور على السماع.\nولكن نبه النوويّ: أن في بعض نسخ صحيح مسلم \"يؤتمنون\"، ومعناه يخونون خيانة ظاهرة، بحيث لا يبقى معها أمانة. شرح صحيح مسلم (١٦/ ١٣١)، الفتح (٥/ ٣٠٧).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم ثمَّ الذين يلونهم- ٤/ ١٩٦٤، رقم ٢١٤).","vol":"19","page":248},{"text":"١١٠٦٢ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، أخبرني أبو جمرة، قال: سمعت زهدم بن مضرب، يحدث عن عمران بن حصين قال: قال رسول الله ﷺ: \"خير أمتي قرني. . .\" فذكر نحوه (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: الحديث رقم (١١٠٦١).","vol":"19","page":249},{"text":"١١٠٦٣ - حدثنا بكار بن قتيبة، ويونس بن حبيب، وعمار بن رجاء، قالوا: حدثنا أبو داود، حدثنا هشام (^١)، عن قتادة، عن زرارة (^٢)، عن عمران بن حصين، قال: قال رسول الله ﷺ: \"خير أمتي القرن الذي\n⦗٢٥٠⦘ بعثت فيهم، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يجيء قوم ينذرون ولا يوفون، ويخونون ولا يتمنون، ويشهدون ولا يستشهدون، ويفشو فيهم السمن\" (^٣).\n_________\n(^١) الدستوائي، وهو موضع الالتقاء.\n(^٢) بضم أوله: ابن أوفى العامري.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم ثمَّ الذين يلونهم-٤/ ١٩٦٥، رقم ٢١٥).","vol":"19","page":249},{"text":"١١٠٦٤ - حدثنا إبراهيم بن مرزوق، حدثنا عمرو بن أبي رزين (^١)، حدثنا هشام الدستوائي (^٢)، عن قتادة، عن زرارة بن أوفى، عن عمران بن حصين، أن النبي ﷺ قال: \"خير هذه الأمة: القرن الذي بعثت فيهم، ثمَّ الذين يلونهم\" (^٣).\n_________\n(^١) لم أقف عليه.\n(^٢) موضع الالتقاء هو: هشام الدستوائي.\n(^٣) انظر: تخريج الحديث رقم (١١٠٦٣).","vol":"19","page":250},{"text":"١١٠٦٥ - حدثنا عبد الله بن مهران (^١) النحوي أبو بكر الضرير ببغداد في مسجد الرصافة (^٢)، حدثنا معلى بن مهدي (^٣) الموصلي،\n⦗٢٥١⦘ حدثنا أبو عوانة (^٤)، عن قتادة، عن زرارة، عن عمران بن حصين، عن النبي ﷺ قال: \"خير الناس قرني الذي أنا فيهم، ثمَّ الذين يلونهم، ثمَّ الذين يلونهم، ثمَّ يأتي قوم تسبق شهادة أحدهم يمينه (^٥)، ويمينه شهادته\" (^٦).\n_________\n(^١) ابن الحسن البغدادي. قال الدارقطني: \"لا بأس به\"، قال الخطيب: \"كان ثقة\". انظر: سؤالات الحاكم للدارقطني (صـ ١٢٢ - رقم ١٢٢ وفيه ابن الحسين)، \"تاريخ بغداد (١٠ - ١٧٨).\n(^٢) بضم أوله: وهي التي تقع في الجانب الشرقي من بغداد، كان المهدي عسكر بها، وأمره المنصور أن يبني بها دورًا، فالتحق بها الناس، وعمروها، وبنى بها جامعًا أكبر من جامع أبيه. انظر: مراصد الأطلاع (٢/ ٦١٧).\n(^٣) هو: أبو يعلى الموصلي الزاهد.\n(^٤) هو الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء.\n(^٥) (ك ٥/ ١٩٨ / أ).\n(^٦) انظر: تخريج الحديث رقم (١١٠٦١).\nفائدة الاستخراج: ١/ ذكر المصنف تمام رواية أبي عوانة، حيث إن مسلمًا ذكر طرفًا منها، وبين الزيادة في حديث أبي عوانة، كما سيأتي.\n٢ / ذكر المصنف لفظ أبي عوانة كاملًا دون شك، حيث إن مسلمًا ساقه بالشك، حيث قال: \"زاد في حديث أبي عوانة: \"قال: والله أعلم أذكر الثالث أم لا\"؟","vol":"19","page":250},{"text":"١١٠٦٦ - حدثنا أبو توبة مؤذن مسجد الجامع بعسقلان (^١)، حدثنا حسين بن علي الجعفي (^٢)، عن زائدة، عن السدي، عن البهي، عن\n⦗٢٥٢⦘ عائشة قالت: سأل رجل رسول الله ﷺ: أي الناس خير؟ قال: \"القرن الذي أنا فيهم، ثمَّ الثاني، ثمَّ الثالث\" (^٣).\n_________\n(^١) هو: أحمد بن سالم العسقلاني.\nقال الذهبي: \"حدث عن حسين الجعفي بخبر موضوع\" أ. هـ.\nقال ابن حجر: وهذا الحديث هو: \"نعم الشفيع القرآن. .\" الحديث، وأخرجه الجوزقاني في الأباطيل، وقال: ليس له أصل من حديث رسول الله ﷺ.\nوذكره أبو أحمد الحاكم في الكنى وسكت عنه.\nانظر: الكنى لأبي أحمد الحاكم (٢/ ٣٩٧)، الأباطيل والمناكير للجوزقاني (٢/ ٢٨٥، رقم ٦٨٩)، الميزان (١/ ١٠٠)، لسان الميزان (١/ ١٧٦).\n(^٢) موضع الالتقاء هو: حسين بن علي الجعفي.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل الصحابة ثمَّ الذين يلونهم ثمَّ الذين يلونهم- ٤/ ١٩٦٥، رقم ٢١٦).","vol":"19","page":251},{"text":"١١٠٦٧ - حدثنا أبو زكريا الأعرج (^١)، عن إسحاق بن منصور (^٢) عن حسين (^٣) بمثله (^٤).\n_________\n(^١) يحيى بن زكريا بن يحيى النيسابوري.\n(^٢) ابن بهرام الكوسج، أبو يعقوب التميمي المروزي (ت ٢٥١ هـ).\nوثقه الأئمة؛ كمسلم، والنسائيُّ، وابن حجر، وغيرهم.\nانظر: تاريخ بغداد (٦/ ٣٦٢)، تهذيب الكمال (٢/ ٤٧٤)، التقريب (ص ١٠٣).\n(^٣) ابن علي الجعفي وهو: موضع الالتقاء.\n(^٤) انظر تخريج الحديث رقم (١١٠٦٦).","vol":"19","page":252},{"text":"<span data-type='title' id=toc-1392>[باب] (^١): بيان المدة؛ التي لم يبق بعدها من كان على عهد النبي ﷺ وحظر سب أصحاب النبي ﷺ والدليل على أن أصحابه الخيار الذين صحبوه في أول الإسلام</span>\n_________\n(^١) زيادة من (ك).","vol":"19","page":253},{"text":"١١٠٦٨ - حدثنا يوسف بن مسلم، حدثنا حجاج بن محمَّد (^١)، عن ابن جريج، قال: أخبرني أبو الزيبر، أنَّه سمع جابر بن عبد الله يقول: سمعت النبي ﷺ يقول قبل أن يموت بشهر: \"تسألوني (^٢) عن الساعة، وإنما علمها عند الله، وأقسم بالله ما على الأرض من نفس منفوسة اليوم تأتي عليها مائة سنة\" (^٣).\n_________\n(^١) المصيصي، وهو موضع الالتقاء.\n(^٢) جاء في (ك) \"سلوني\".\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب قوله ﷺ \"لا تأتي مائة سنة. . .\" الحديث- ٤/ ١٩٦٦، رقم ٢١٨).","vol":"19","page":253},{"text":"١١٠٦٩ - حدثنا عباس الدوري، والصائغ بمكة، قالا: حدثنا حجاج (^١)، عن ابن جريج بإسناده نحوه (^٢).\n_________\n(^١) ابن محمَّد المصيصي، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٠٦٨).","vol":"19","page":253},{"text":"١١٠٧٠ - حدثنا أبو داود الحراني، حدثنا يزيد بن هارون (^١)،\n⦗٢٥٤⦘ أخبرنا سليمان التيمي، عن أبي نضرة (^٢)، عن جابر بن عبد الله، أن رسول الله ﷺ قال: \"ما منكم من نفس منفوسة يأتي عليها مائة سنة وهي حية يومئذ\".\nقال يزيد: وأخبرنا سليمان بن عبد الرحمن صاحب السقاية (^٣)، عن جابر بمثله قال: ففسر جابر نقصانا من العمر (^٤).\n_________\n(^١) موضع الالتقاء هو: يزيد بن هارون.\n(^٢) هو: المنذر بن مالك بن قُطَعة العبدي العوقي.\n(^٣) هو عبد الرحمن بن آدم البصري. تهذيب الكمال (١٦/ ٥٠٥).\n(^٤) أخرج مسلم في صحيحه (كتاب فضائل الصحابة -باب قوله ﷺ: \"لا تأتي مائة سنة. . .\" الحديث-٤/ ١٩٦٦، رقم ٢١٨ مكرر.\nفائدة الاستخراج: أتم المصنف رواية يزيد بن هارون سندا ومتنا، بينما اقتصر مسلم على طرف الإسناد ثمَّ أحال إلى لفظ رواية المعتمر، وتميزت رواية يزيد بما يلي:\nأ- بيان الراوى عن عبد الرحمن صاحب السقاية، وهو: سليمان التيمي.\nب- أن التفسير للحديث وقع من جابر ﵁، وليس من عبد الرحمن صاحب السقاية، كما هو ظاهر سياق مسلم ﵀.","vol":"19","page":253},{"text":"١١٠٧١ - حدثنا أبو أمية، حدثنا عبد الله بن أبي شيبة (^١)، حدثنا أبو خالد الأَّمر (^٢)، عن داود (^٣)، عن أبي نضرة، عن أبي سعيد الخدري، قال: لما رجع رسول الله ﷺ من تبوك سألوه عن الساعة، فقال\n⦗٢٥٥⦘ رسول الله ﷺ: \"لا تأتي مائة سنة، وعلى الأرض نفس منفوسة اليوم\" (^٤).\n_________\n(^١) هو: أبو بكر بن أبي شيبة، وهو موضع الالتقاء.\n(^٢) هو: سليمان بن حيان الأزدي.\n(^٣) ابن أبي هند، كما سيأتي في رواية الحديث رقم (١١٠٧٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب قول النبي ﷺ: \"لا تأتي مائة سنة\" (٤/ ١٩٦٧، رقم (٢١٩).\nفائدة الاستخراج:\n١/ ذكر المصنف الرواية عن أبي بكر بن أبي شيبة بكنية سليمان بن حيان (أبو خالد الأحمر) بينما جاءت عند مسلم بالتصريح باسمه.\n٢ / ساق المصنف لفظ رواية أبي بكر بن أبي شيبة، حيث أن مسلما ساق لفظ الحديث من رواية ابن نمير عن أبي خالد الأحمر.","vol":"19","page":254},{"text":"١١٠٧٢ - حدثنا علي بن سهل البزار [¬*]، حدثنا خالد بن يزيد المزرفي القرني (^١)، حدثنا علي بن مسهر، عن داود بن أبي هند (^٢)، عن أبي نضرة، عن أبي سعيد، قال: سأل رجل النبي ﷺ: متى الساعة؟ قال: \"لا تأتي على الناس مائة سنة، ونفس منفوسة اليوم حية\" (^٣).\n⦗٢٥٦⦘ رواه أبو الوليد (^٤) عن أبي عوانة، عن حصين، عن سالم بن أبي الجعد، عن جابر قال: قال نبي الله ﷺ: \"ما من نفس تبلغ مائة سنة\"، فقال سالم: تذاكرنا ذلك عنده، إنما هي \"كل نفس مخلوقة يومئذ\" (^٥)، أخرجها مسلم عن أبي سعيد (^٦) وجابر.\n_________\n(^١) أبو الهيثم القرني -سكون الراء- القطربلي، من قرية بين المزرفة وقطربل تسمى: القرن، من أعمال بغداد. انظر: الأنساب (١٠/ ٣٩٣)، مراصد الأطلاع (٣/ ١٠٨٣).\n(^٢) موضع الالتقاء هو: داود بن أبي هند.\n(^٣) انظر تخريج الحديث رقم (١١٠٧١).\nفائدة الاستخراج:\n١/ تسمية داود في الإسناد: \"ابن أبي هند\".\n٢ / جاء في رواية المصنف أن السائل رجل واحد، وعند مسلم أن السائل جماعة، كما يظهر من قوله في رواية مسلم: \"سألوه\".\n(^٤) هو: الطيالسي.\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب قول النبي ﷺ: لا تأتي مائة سنة. . . \" ٤/ ١٩٦٧، رقم (٢٢٠)، من طريق إسحاق بن منصور عن أبي الوليد به.\n(^٦) أما حديث أبي سعيد الخدري ﵁ فقد تقدم تخريجه برقم (١١٠٧١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: البزاز، وانظر حاشيتنا تحت حديث (٨١٨١).","vol":"19","page":255},{"text":"١١٠٧٣ - حدثنا كيلجة محمَّد بن صالح، حدثنا عمر بن حفص بن غياث، حدثنا (^١) أبي، حدثنا الأعمش، عن سالم (^٢)، عن جابر بن عبد الله قال: قال رسول الله ﷺ: \"ما على ظهر الأرض من نفس منفوسة (^٣) تأتي عليها مائة سنة\". قال سليمان (^٤): أراه ذكر مائة سنة (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) ابن أبي الجعد (واسمه رافع) الأشجعي مولاهم الكوفي، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ١٩٨ / ب).\n(^٤) هو: الأعمش.\n(^٥) أخرجه مسلم (كتاب فضائل الصحابة باب قول النبي ﷺ: \"لا تأتي مائة سنة\" ٤/ ١٩٦٧، رقم (٢٢٠).","vol":"19","page":256},{"text":"١١٠٧٤ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن الزهري، عن سالم (^٢)، وأبي بكر بن سليمان، أن عبد الله بن عمر قال: صلى بنا رسول الله ﷺ خمس ذات ليلة صلاة العشاء في آخر حياته، فلما سلم قام، قال: \"أرأيتم ليلتكم هذه، وإن على رأس مائة سنة منها لا يبقى من على ظهر الأرض أحد\" يريد بذلك: أن ينخرم ذلك القرن، فلا يبقى أحد (^٣).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء.\n(^٢) ابن عبد الله بن عمر.\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب قول النبي ﷺ\"لا تأتي مائة سنة\" ٤/ ١٩٦٥، رقم ٢١٧).","vol":"19","page":257},{"text":"١١٠٧٥ - حدثنا أبو أمية، حدثنا أبو اليمان (^١)، أخبرنا شعيب، عن الزهري، عن سالم، وأبي بكر بن أبي حثمة، أن عبد الله بن عمر قال: صلى النبي ﷺ صلاة العشاء في آخر حياته، فلما سلم قام فقال: \"أرأيتم ليلتكم هذه، وإن رأس مائة سنة منها لا يبقى ممن هو اليوم على ظهر الأرض أحد\".\nيريد بذلك: أنها تخرم ذلك القرن (^٢).\n_________\n(^١) هو: الحكم بن نافع، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٠٧٤).\nفائدة الاستخراج: ذكر أبو عوانة متن رواية أبي اليمان، واكتفى مسلم بذكر إسنادها.","vol":"19","page":257},{"text":"١١٠٧٦ - حدثنا ابن الجنيد، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا ابن أخي الزهري (^١)، عن عمه (^٢) قال: أخبرني سالم، عن أبيه قال: صلى بنا رسول الله ﷺ العشاء. . . وذكر الحديث بمثله (^٣)، ولم يذكر أبا بكر (^٤).\n_________\n(^١) هو: محمَّد بن عبد الله بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٢) هو: الزهري، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٧٤).\n(^٤) أي: أن ابن أخي الزهري في روايته عن الزهري لم يذكر أبا بكر بن أبي حثمة، والصواب هو ذكر أبي بكر بن أبي حثمة، كما رواه شعيب، عن الزهري وهو من أوثق أصحاب الزهري.","vol":"19","page":258},{"text":"١١٠٧٧ - حدثنا محمَّد بن إسماعيل (^١) الأحمسي، وإبراهيم بن عبد الله بن أبي الخيبري (^٢)، القصار (^٣) الكوفيان، وابن أبي رجاء المصيصي، قالوا. . حدثنا وكيع بن الجراح (^٤)، عن الأعمش، عن أبي صالح، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"لا تسبوا أصحابي، فوالذي نفسي بيده، لو أن أحدكم أنفق مثل أحد\n⦗٢٥٩⦘ ذهبا ما أدرك مُدّ (^٥) أحدهم ولا نصيفه\" (^٦).\n_________\n(^١) ابن سمرة الأحمسي، أبو جعفر الكوفي السراج.\n(^٢) أبو إسحاق العبسي الكوفي القصار.\n(^٣) بفتح القاف وتشديد الصاد المهملة وفي آخرها الراء: هذه النسبة إلى قصارة الثياب، ومعنى القصار: المحوِّر للثياب؛ لأنه يدقها بالقصرة إلى هي القطعة من الخشب،\nوحرفته القصارة. انظر: الأنساب (١٠/ ٤٣٢)، لسان العرب (٥/ ١٠٤).\n(^٤) موضع الالتقاء هو: وكيع بن الجراح.\n(^٥) أصل المد -بالضم-: مقدر بأن يمد الرجل يديه، فيملأ كفيه طعاما، ويساوي ربع صاع، وهو رطل وثلث عند أهل الحجاز، والشافعي، ورطلان عند أهل العراق وأبي حنيفة. انظر: النهاية (٤/ ٣٠٨) ولسان العرب (٣/ ٤٠٠).\n(^٦) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب تحريم سب الصحابة ﵃ ٤/ ١٩٦٧، رقم (٢٢٢).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب قول النبي ﷺ \"لو كنت متخذا خليلا. . .\" (٣/ ١٣٤٣)، رقم (٣٤٧٠) من طريق شعبة عن الأعمش به.\nفائدة الاستخراج: ذكر أبو عوانة متن رواية وكيع عن الأعمش، ومسلم اكتفى بذكر الإسناد، وقد نبه الإمام مسلم ﵀ على أن رواية وكيع ليس فيها سبب ورود الحديث، فقال: وليس في حديث شعبة ووكيع ذكر عبد الرحمن بن عوف، وخالد بن الوليد.","vol":"19","page":258},{"text":"١١٠٧٨ - حدثنا ابن أبي رجاء، حدثنا شعيب بن حرب، حدثنا شعبة (^١)، عن سليمان بإسناده مثله (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٠٧٧).","vol":"19","page":259},{"text":"١١٠٧٩ - حدثنا موسى بن إسحاق القواس (^١)، حدثنا يحيى بن عيسى الرملي (^٢) [قال] (^٣): حدثنا الأعمش (^٤)، عن أبي صالح، عن أبي\n⦗٢٦٠⦘ سعيد، عن النبي ﷺ، مثله (^٥).\n_________\n(^١) الكناني الكوفي.\n(^٢) التميمي النهشلي، أبو زكريا الكوفي.\n(^٣) زيادة من (ك).\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) انظر: تخريج الحديث رقم (١١٠٧٧).","vol":"19","page":259},{"text":"١١٠٨٠ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن الأعمش، قال: سمعت أبا صالح، يحدث عن أبي سعيد، أن النبي ﷺ قال: \"لا تسبوا أصحابي، هو الذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبًا ما أدرك مد أحدهم ولا نصيفه\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٠٧٧).\nفائدة الاستخراج: تصريح الأعمش بالسماع من أبي صالح.","vol":"19","page":260},{"text":"١١٠٨١ - حدثنا مهدي (^١) بن الحارث (^٢)، حدثنا مسدد، حدثنا أبو عوانة (^٣)، عن الأعمش (^٤)، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا تسبوا أصحابي، هو الذي نفسي بيده، لو أن أحدكم أنفق مثل أحد ذهبًا ما أدرك مد أحدهم ولا نصيفه\" (^٥).\n_________\n(^١) (ك ٥/ ١٩٩/ أ).\n(^٢) لم أقف عليه.\n(^٣) هو: الوضاح بن عبد الله اليشكري.\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) خرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب تحريم سب الصحابة ﵃-٤/ ١٩٦٧، رقم (٢٢١).","vol":"19","page":260},{"text":"<span data-type='title' id=toc-1393>من مناقب أويس (^١) القرني (^٢) ﵁</span>-.\n_________\n(^١) قال الذهبي ﵀: \"هو القدوة الزاهد، سيد التابعين في زمانه: أبو عمرو أويس بن عامر بن جزء بن مالك القرني المرادي اليماني\" اهـ.\nأدرك زمان النبي ﷺ وإنما منعه القدوم على النبي ﷺ بره بأمه، شهد صفين مع على وفيها قتل ﵀.\nانظر: الحلية (٢/ ٧٩)، السير (٤/ ١٩)، الإصابة (١/ ٢١٩).\n(^٢) القرني -بفتح القاف والراء وكسر النون- هذه النسبة إلى قرن وهو بطن من مراد، ويقال له: قرن بن ردمان بن ناجية بن مراد، نزل اليمن اهـ.\nالأنساب (١٠/ ٣٩٢).","vol":"19","page":261},{"text":"١١٠٨٢ - حدثنا الصغاني، حدثنا هاشم بن قاسم (^١)، حدثنا سليمان بن مغيرة، عن سعيد الجريري، عن أبي نضرة، عن أسير بن جابر: أن أهل الكوفة وفدوا إلى عمر ﵁، فوفد رجل ممن كان قبل يسخر بأويس، فقال عمر: [هل] (^٢) ههنا أحد من القرنيين؟ فجاء ذلك الرجل، فقال عمر: إن رسول الله ﷺ قال: \"إن رجلًا يأتيكم من اليمن يقال له: أويس، لا يدع باليمن غير أم له، قد كان به بياض، فدعا الله ﷿ فأذهبه عنه إلا موضع الدينار أو الدرهم، فمن لقيه منكم فمروه فليستغفر لكم\" (^٣).\n_________\n(^١) موضع الالتقاء هو: هاشم بن القاسم وهو: أبو النضر مشهور بكنيته، ولقبه قيصر.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أويس القرني =\n⦗٢٦٢⦘ = ﵁ ٤/ ١٩٦٨، رقم (٢٢٣).","vol":"19","page":261},{"text":"١١٠٨٣ - حدثنا الصغاني، حدثنا أبو النضر (^١)، حدثنا سليمان بن المغيرة، عن سعيد الجريري، عن أبي نضرة، عن أسير بن جابر قال: كان محدث (^٢) بالكوفة يحدثنا، وإذا فرغ من حديثه قال: تفرقوا، ويبقى رهط منهم، فيهم رجل يتكلم بكلام لا أسمع أحدا يتكلم بكلامه (^٣)، فأحببته، وفقدته، فقلت لأصحابي: هل تعرفون رجلًا كان يجالسنا كذا وكذا، فقال رجل من القوم: نعم أنا أعرفه ذاك أويس القرني، قلت: فتعلم منزله؟ قال: نعم، فانطلقت معه حتى ضربت حجرته، فخرج إلي، فقلت: يا أخي ما حبسك عنا؟ قال: العري، وكان أصحابه يسخرون به ويؤذونه، قال: قلت خذ هذا البرد. فالبسه، قال: لا تفعل، فإنهم إذا يؤذونني (^٤) إذا رأوه علي، قال: فلم أزل به حتى لبس، فخرج عليهم، فقالوا (^٥): من ترون\n⦗٢٦٣⦘ خلع عن برده هذا، قال: فجاء فوضعه، قال: أترى، قال أسير: فأتيت المجلس فقلت: ما تريدون من هذا الرجل، قد آذيتموه، الرجل يعرى مرة ويكتسي مرة، قال: فأخذتهم بلساني أخذا شديدا.\nقال: فقضى أن أهل الكوفة وفدوا إلى عمر، فوفد رجل ممن كان يسخر به، فقال عمر (^٦): هل ههنا أحد من القرنيين؟ قال: فجاء ذلك الرجل، فقال: إن رسول الله ﷺ قد قال: \"إن رجلًا يأتيكم من اليمن يقال له: أويس، لا يدع باليمن غير أم له وقد (^٧) كان به بياض، فدعا الله فأذهبه عنه إلا مثل موضع الدينار أو الدرهم، فمن لقيه منكم فمروه فليستغفر لكم\"، قال: فقدم علينا، قال: قلت: من أين أنت؟ قال: من اليمن، قلت: ما اسمك؟ قال: أويس، قلت فمن تركت باليمن؟ قال: أمًا، قال: أكان بك بياض فدعوت الله فأذهبه عنك؟ قال نعم، قلت: استغفر لي، قال: أو يستغفر مثلي لمثلك يا أمير المؤمنين؟ قال: فاستغفر له، قال: قلت له: أنت أخي لا تفارقني، قال فأملس (^٨) مني، قال: فأنبئت أنَّه قدم عليكم الكوفة، قال: فجعل ذلك الذي كان يسخر به يحقره، قال: يقول: ما هذا فينا ولا نعرفه، قال عمر: بلى إنه رجل كذا وكذا، كأنه يضع شأنه، قال: فينا يا أمير المؤمنين رجل يقال\n⦗٢٦٤⦘ له: أويس. نسخر به، قال: فأدركه، وما أراك تدركه، قال: فأقبل ذلك الرجل حتى دخل عليه قبل أن يأتي أهله، فقال له أويس: ما هذا بعادتك، فما بدا لك؟ قال سمعت عمر ﵁ يقول فيك كذا وكذا فاستغفر لي يا أويس، قال: لا أفعل حتى تجعل لي عليك ألا تسخر بي، ولا تذكر الذي سمعته من عمر لأحد، قال: فاستغفر له (^٩).\n_________\n(^١) هو: الهاشم بن القاسم، وهو موضع الالتقاء.\n(^٢) جاء في (ك): \"محدثنا\".\n(^٣) جاء في بعض الروايات عن أسير بن جابر: أن أويسا القرني كان إذا حدث وقع حديثه من قلوبنا موقعا لا يقع لحديث غيره.\nأخرجه الحسن بن موسى الأشيب عن حماد بن سلمة به. (جزء الحسن الأشيب ٦٦، رقم (٤٢).\n(^٤) في (ك): \"يؤذونني\".\n(^٥) جاء في (ك): \"قال\".\n(^٦) (ك ٥/ ١٩٩ / ب).\n(^٧) في (ك): \"قد\".\n(^٨) أملس: أي اختفى بسرعة. الصحاح (٣/ ٩٨٠)، الفائق (٣/ ٣٨٥).\n(^٩) إسناد هذا الحديث عند مسلم، وقد تقدم في الحديث السابق (١١٠٨١)، ولكن هذا اللفظ بتمام القصة ليس هو عند مسلم، وساق هذه الرواية بتمامها الإمام الذهبي في السير (٢/ ٢٢)، ورمز لها بـ \"م\" أي أنها عند مسلم، وليست بتمامها عند مسلم كما تقدم -والله أعلم-.\nوالصواب أن تمام القصة من طريق أبي النضر تفرد بها أبو عوانة، وأوردها مسلم مختصرة.","vol":"19","page":262},{"text":"١١٠٨٤ - حدثنا عباس الدوري، والصغاني، قالا: حدثنا عفان بن مسلم (^١) حدثنا حماد بن سلمة، عن سعيد الجريري، عن أبي نضرة، عن أسير بن جابر، عن عمر بن الخطّاب ﵁: أنه قال لأويس القرني: استغفر لي، قال: كيف أستغفر لك، وأنت صاحب رسول الله ﷺ؟ قال: سمعت رسول الله ﷺ يقول: \"إن خير التابعين رجل يقال: له أويس القرني\" (^٢).\n_________\n(^١) الصفار، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أويس القرني- ٤/ ١٩٦٨، رقم ٢٢٤).\nفائدة الاستخراج: فيه زيادة قول عمر لأويس، وليس في مسلم إلا الحديث المرفوع فقط.","vol":"19","page":264},{"text":"١١٠٨٥ - حدثنا أبو علي الزعفراني (^١) حدثنا عفان بن مسلم (^٢)، حدثنا حماد بن سلمة، عن الجريري، عن أبي نضرة، عن أسير بن جابر، عن عمر بن الخطّاب ﵁ قال: سمعت رسول الله ﷺ يقول: \"إن خير التابعين رجل يقال له \"أويس القرني، له والدة كان (^٣) به بياض فدعا الله ﷿ فأذهبه عنه إلى موضع الدرهم من سرته\" (^٤).\n_________\n(^١) هو: الحسن بن الصباح.\n(^٢) وضع الالتقاء هو: عفان بن مسلم.\n(^٣) (ك ٥/ ٢٠٠/ أ).\n(^٤) انظر: تخريج الحديث رقم (١١٠٨٤).","vol":"19","page":265},{"text":"١١٠٨٦ - حدثنا محمَّد بن حيوية، حدثنا علي بن المديني، حدثنا معاذ بن هشام (^١) قال: حدثني أبي، عن قتادة، عن زرارة بن أوفي، عن أسير بن جابر، قال: كان عمر بن الخطّاب ﵁. إذا أتت عليه أمداد أهل اليمن سألهم: أفيكم أويس بن عامر؟ حتى أتى على أويس، قال: أنت أويس بن عامر؟ قال: نعم، قال من مراد ثمَّ من قرن؟ قال: نعم، قال: كان بك برص فبرأت منه إلا موضع درهم؟ قال: نعم، قال لك (^٢) والدة. قال: نعم، قال: سمعت رسول الله ﷺ يقول: يأتي عليك (^٣) أويس بن عامر مع أمداد أهل اليمن، من مراد ثمَّ من\n⦗٢٦٦⦘ قرن، كان به برص فبرأ منه إلا موضع درهم، له والدة، هو بها بر، لو أقسم على الله لأبره، وإن استطعت أن يستغفر لك فافعل\" فاستغفر لي، قال: فاستغفر له، فقال له عمر: أين تريد؟ قال: الكوفة، قال: ألا أكتب لك إلى عاملها فيستوصي، بك، قال: لئن أكون في غبر الناس أحب إلي، فلما كان من العام المقبل حج رجل من أشرافهم، فوافق عمر، فسأله عن أويس، فقال: كيف تركته؟ قال: تركته رث البيت، قليل المتاع، قال: سمعت رسول الله ﷺ يقول: \"يأتي عليكم أويس بن عامر مع أمداد أهل اليمن، من مراد ثمَّ من قرن، كان به بياض فبرأ منه إلا موضع درهم، له والدة هو بها بر، لو أقسم على الله لأبره وإن استطعت إن يستغفر لك فافعل\".\nفلما قدم الرجل الكوفة أتى أويسًا، فقال: استغفر لي قال: أنت أحدث عهدا. بسفر صالح، فاستغفر لي مرتين، قال: فأتيت (^٤) عمر؟ قال: نعم، فاستغفر له، قال: ففطن له الناس، فانطلق على وجهه.\nقال أسير: وكسوته بردا، فكان كلما رآه إنسان قال: من أين لأويس هذه البردة (^٥).\n_________\n(^١) الدستوائي، وهو موضع الالتقاء.\n(^٢) في (ك): \"ألك\".\n(^٣) في (ك) \"عليكم\".\n(^٤) في (ك): \"أفأتيت\".\n(^٥) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب من فضائل أويس القرني ﵁ -٤/ ١٩٦٩، رقم (٢٢٥).","vol":"19","page":265},{"text":"<span data-type='title' id=toc-1394>من مناقب أهل مصر (^١) ووجوب (^٢) الخروج منها بعد قتال رجلين في موضع لبنة</span>\n_________\n(^١) سميت مصر باسم من أحدثها، وهو مصر بن مصرايم بن حام بن نوح، فتحها عمرو بن العاص أيام عمر بن الخطّاب.\nانظر: حدودها وفضلها وأخبارها: مراصد الاطلاع (٣/ ١٢٧٧)، فضائل مصر للكندي، وانظر أيضًا: حسن المحاضرة (١/ ٣ - ١٦٥).\n(^٢) (ك ٥/ ٢٠٠ / ب).","vol":"19","page":267},{"text":"١١٠٨٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١) حدثني حرملة بن عمران، عن عبد الرحمن بن شماسة المهري، قال: سمعت أبا ذر يقول: قال رسول الله ﷺ: \"إنكم ستفتحون أرضا يذكر فيها القيراط (^٢)، فاستوصوا بأهلها خيرا، وإن لهم ذمة، ورحما (^٣) وإذا (^٤) رأيتم رجلين (^٥) يقتتلان (^٦) على موضع لبنة فاخرج منها\".\n⦗٢٦٨⦘ قال: فمر بربيعة، وعبد الرحمن ابني شراحبيل بن حسنة يتنازعان في موضع لبنة فخرج منها (^٧).\n_________\n(^١) موضع الالتقاء هو: عبد الله بن وهب.\n(^٢) قال العلماء: القيراط: جزء من أجزاء الدينار، وهو نصف عشره، وكان أهل مصر يكثرون من استعماله والتكلم به. اهـ انظر: النهاية (٤/ ٤٢)، شرح صحيح مسلم (١٦١٤٥).\n(^٣) لكون هاجر أم إسماعيل منهم. النهاية (٤/ ٤٢)، شرح صحيح مسلم (١٦١٤٥).\n(^٤) في (ك): \"وإذا\".\n(^٥) في (ك): \"رجلان\".\n(^٦) في (ك): \"يقاتلان\".\n(^٧) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب وصية النبي ﷺ بأهل مصر-٤/ ١٩٧٠، رقم (٢٢٦).","vol":"19","page":267},{"text":"١١٠٨٨ - حدثنا أحمد بن الأزهر، حدثنا وهب بن جرير (^١)، حدثنا أبي، قال: سمعت حرملة المصري، يحدث عن عبد الرحمن بن شماسة، عن أبي بصرة، عن أبي ذر، أن رسول الله ﷺ قال: \"إنكم ستفتحون مصر، وهي أرض تسمى فيها القيراط، فإذا فتحتموها؛ فأحسنوا إلى أهلها، وإن لهم ذمة ورحما -أو قال: ذمة وصهرا (^٢) فإذا رأيت رجلين (^٣) يختصمان فيها في موضع لبنة فأخرج منها\".\nقال: فرأيت عبد الرحمن بن شرحبيل بن حسنه، وأخاه ربيعة يختصان في موضع لبنه، فخرجت منها (^٤).\n_________\n(^١) موضع الالتقاء هو: وهب بن جرير.\n(^٢) لكون مارية أم إبراهيم منهم. (شرح صحيح مسلم للنووي (١٦/ ١٤٦).\n(^٣) جاء في (ك): \"رجلان\".\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب وصية النبي ﷺ بأهل مصر، ٤/ ١٩٧٠، رقم (٢٢٧).","vol":"19","page":268},{"text":"<span data-type='title' id=toc-1395>من مناقب أسماء بنت أبي بكر (^١)، وابنها عبد الله بن الزبير (^٢) ﵃، وبيان كذب المختار (^٣) ومثالب الحجاج </span>(^٤).\n_________\n(^١) هي: بنت أبي بكر الصديق ﵄، وأمها: قتلة، أو قتيلة بنت عبد العزى، أسلمت قديما بمكة، وتزوجها الزبير بن العوام، وهاجرت وهو حامل منه بولدها عبد الله، فوضعته بقباء.\nقال أبو نعيم: \"ولدت قبل الهجرة بسبع وعشرين سنة، وعاشت إلى أوائل سنة أربع وعشرين\".\nانظر: الطبقات الكبرى (٨/ ٢٤٩)، السير (٢/ ٢٨٧)، الإصابة (٧/ ٤٨٦).\n(^٢) عبد الله بن الزبير بن العوام بن خويلد بن أسد بن عبد العزى القرشي الأسدي ولد عام الهجرة وهو أحد العبادلة الشجعان من الصحابة، واحد من ولي الخلافة منهم، يكنى: أبا بكر ثمَّ قيل له أبو خبيب بولده.\nبويع بالخلافة سنة أربع وستين عقب موت يزيد بن معاوية، ولم يتخلف عنه إلا بعض أهل الشام وقاتله الحجاج في جمادي الأولى سنة ثلاث وسبعين من الهجرة.\nانظر: الحلية (١/ ٣٢٩) السير (٣/ ٣٦٣) الإصابة (٤/ ٨٩).\n(^٣) هو: المختار بن أبي عبيد الثقفي الكذاب، كان من كبراء ثقيف، وذوي الرأي والفصاحة والشجاعة والدهاء، وقلة الدين، ادعى أن الوحي يأتيه وأنه يعلم الغيب، وقتل في حصار مصعب بن الزبير. (السير ٣/ ٥٣٨) الإصابة (٦/ ٣٤٩).\n(^٤) هو: الحجاج بن يوسف الثقفي، الأمير الشهير الظالم المبير، قال الذهبي: \"كان ظلوما جبارا ناصبيا خبيثا سفاكا للدماء\" اهـ\nولي إمرة العراق، عشرين سنة، ومات في رمضان سنة خمس وتسعين. =\n⦗٢٧٠⦘ = انظر: تاريخ دمشق (١٢/ ١١٣)، تاريخ الإِسلام (وفيات ٩٥ هـ) (ص ٣١٤) السير (٤/ ٣٤٣)، التقريب (ص ١٥٣).","vol":"19","page":269},{"text":"١١٠٨٩ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا الأسود بن شيبان (^١)، عن أبي نوفل بن أبي عقرب، (^٢) عن أسماء بنت أبي بكر: أنها قالت: للحجاج، أما إن رسول الله ﷺ حدثنا \"إن في ثقيف كذابا ومبيرا (^٣) فأما الكذاب (^٤) فقد رأيناه، وأما المبير فلا إخالك إلا إياه\" (^٥).\n_________\n(^١) موضع الالتقاء هو: الأسود بن شيبان.\n(^٢) الكناني العربجي -بفح المهملة وكسر الراء- اسمه مسلم، وقيل: عمرو بن مسلم.\nالتقريب (ص ٦٧٩).\n(^٣) أي: مهلك يسرف في إهلاك الناس. النهاية (١/ ١٦١) لسان العرب (٤/ ٨٦).\n(^٤) هو المختار بن أبي عبيد.\nانظر: تنبيه المعلم بمبهمات صحيح مسلم لسبط ابن العجمي (ص ٤٢٣)، شرح صحيح مسلم (١٦/ ١٠٥).\n(^٥) أخرجه مسلم في صحيحه مطولًا (كتاب فضائل الصحابة -باب ذكر كذاب ثقيف ومبيرها- ٤/ ١٩٧١، رقم ٢٢٩).","vol":"19","page":270},{"text":"١١٠٩٠ - حدثنا أبو داود الحراني، حدثنا أبو عتاب (^١)، حدثنا الأسود بن شيبان (^٢)، [قال] (^٣): حدثني أبو نوفل، قال: قتل الحجاج بن يوسف عبد الله بن الزبير، وصلبه على عقبة المدينة، قال: فجعلت\n⦗٢٧١⦘ قريش تمر عليه وهو مصلوب، حتى مر عليه عبد الله بن عمر، فوقف فقال: السلام عليكم أبا خبيب (^٤)، أما والله لقد نهيتك عن هذا، قال ذلك ثلاثًا، أما والله ما علمتك إن كنت لقواما صواما، وصولا للرحم، إن أمة أنت شرها لأمة صدق، فبلغ ذلك الحجاج، فاستنزله عن (^٥) جذعه، فبعث به إلى قبور اليهود فرمى به، ثمَّ أرسل إلى أمه أسماء بنت أبي بكر بعد أن أنزله أن تأتيه فأبت، فأعاد الرسول فقال: لتأتيني وإلا أبعث إليك من يسحبك بقرونك حتى يأتي بك فأعادت الرسول إليه، فقالت: والله لا آتيك (^٦) حتى تبعث إلى من يسحبني بقروني فيأتيك بي، فأخذ سبتيتيه (^٧) ثمَّ دخل عليها فقال: كيف رأيتني صنعت بعدو الله؟ قالت: رأيتك أفسدت عليه دنياه، وأفسد عليك آخرتك، وقد بلغني أنك كنت تعيره، تقول: ابن ذات النطاقين (^٨) وقد\n⦗٢٧٢⦘ والله كنت ذات النطاقين، أما أحدهما: فكنت أرفع لرسول الله ﷺ ولأبي بكر طعامهما من الدواب وهما في الغار، وأما الآخر فنطاق المرأة التي لا تستغني عنه، فبأي ذلك ويل لأمك كنت تعيره إياه؟ إن رسول الله ﷺ قد حدثنا \"إن في ثقيف كذابا ومبيرا (^٩) فأما الكذاب فقد رأيناه، وأما المبير فإني إخالك إياه\" فلم يراجعها حتى ذهب (^١٠).\n_________\n(^١) هو: سهل بن حماد الدلال البصري.\n(^٢) موضع الالتقاء هو: الأسود بن شيبان.\n(^٣) زيادة من (ك).\n(^٤) كنية عبد الله بن الزبير. الإصابة (٤/ ٨٩).\n(^٥) (ك ٥/ ٢٠١/أ).\n(^٦) في (ك): \"لا آتيه\".\n(^٧) نوع من النعال يتخذ من جلود البقر المدبوغة بالقرظ، سميت بذلك لأنَّ شعرها قد سبت عنها، أي حلق، وأزيل، وقيل لأنها انسبتت بالدباغ، أي: لانت، وهي نعال أهل النعمة والسعة.\nالنهاية (٢/ ٣٣٠، ٣٣١).\n(^٨) النطاق، هو أن تلبس المرأة ثوبها ثمَّ تشد وسطها بشيء، وترفع وسط ثوبها وترسله على الأسفل عند معاناة الأشغال، لئلا تعثر في ذيلها. النهاية (٥/ ٧٥).\n(^٩) هكذا في (ك) وصحيح مسلم، وهو الصواب، لأنه اسم أن، وجاء في الأصل: \"كذاب ومبير\".\n(^١٠) انظر: تخريج الحديث رقم (١١٠٨٩).","vol":"19","page":270},{"text":"<span data-type='title' id=toc-1396>مناقب أهل عمان </span>(^١)\n_________\n(^١) عمان -بضم أوله وتخفيف ثانيه، وآخره نون-: اسم كورة عربية على ساحل بحر اليمن في شرق هجر، تشتمل على بلدان يضرب بحَرِّها المثل. مراصد الاطلاع (٢/ ٩٥٩).","vol":"19","page":273},{"text":"١١٠٩١ - حدثنا أبو أمية، حدثنا يونس بن محمد (^١) حدثنا مهدي بن ميمون (^٢) حدثنا جابر أبو الوازع، وهو: ابن عمرو الراسبي، قال: سمعت أبا برزة يحدث عن النبي ﷺ قال: بعث رسول الله ﷺ رسولا (^٣) إلى حي من أحياء العرب في شيء لا أدري ما هو؟ فسبوه وضربوه، قال: فرجع إلى النبي ﷺ فشكى إليه ذلك، فقال: \"أما إنك لو أهل عمان أتيت ما سبوك ولا ضربوك\" (^٤).\n_________\n(^١) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٢) موضع الالتقاء هو: مهدي بن ميمون.\n(^٣) جاء في رواية ابن أبي عاصم (الآحاد والثاني ٤/ ٢٧٢، رقم ٢٢٩٣) بسند صحيح: أن هذا الرسول هو أبو برزة الأسلمي (راوي الحديث).\n(^٤) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل أهل عمان - ٤/ ١٩٧١ رقم ٢٢٨).","vol":"19","page":273},{"text":"<span data-type='title' id=toc-1397>مناقب أبناء فارس </span>(^١)\n_________\n(^١) فارس: ولاية واسعة، وإقليم فسيح، أول حدودها من جهة العراق، وساحل بحر الهند، وجهة السند، وطولها: ١٠٥ فرسخا وكذلك عرضها ويقال أن فيها زيادة على خمسة آلاف قلعة. مراصد الاطلاع (٣/ ١٠١٢).","vol":"19","page":274},{"text":"١١٠٩٢ - حدثنا محمد بن مهل الصنعاني، والحسن (^١) بن أبي الربيع الجرجاني، قالا: حدثنا عبد الرزاق. [ح] (^٢)\nوحدثنا الدبري (^٣)، عن عبد الرزاق (^٤) قال: أخبرنا معمر، عن جعفر الجزرى -وهو ابن برقان- عن يزيد بن الأصم، عن أبي هريرة قال: قال رسول الله ﷺ: \"لو كان الدين عند الثريا لذهب رجال من فارس -أو قال: من أبناء فارس- حتى يتناوله\" (^٥).\nهذا لفظ الجرجاني، وقال أحدهما: رجال من [أبناء] (^٦) فارس، قال الدبري: رجل.\n_________\n(^١) ابن يحيى بن الجعد بن نشيط العبدي.\n(^٢) زيادة من (ك).\n(^٣) بفتح الدال المهملة، والباء المنقوطة بنقطة من تحت، والراء المهملة بعدها: هذه النسبة إلى دبر وهي من قرى صنعاء اليمن. انظر: الأنساب (٥/ ٣٠٤).\n(^٤) موضع الالتقاء هو: عبد الرزق الصنعاني.\n(^٥) أخرجه مسلم (كتاب فضائل الصحابة، باب فضل فارس ١٤/ ١٩٧٢، رقم ٢٣٠).\nفائدة الاستخراج: تسمية جعفر الجزري في إسناد المصنف.\n(^٦) زيادة من (ك).","vol":"19","page":274},{"text":"١١٠٩٣ - حدثنا علي بن عثمان النفيلي، حدثنا الحسن بن محمد بن أعين (^١) حدثنا عبد العزيز بن محمد (^٢) ح (^٣)\nوحدثنا أبو الجماهر الحمصي، وأبو أمية، قالا: حدثنا يحيى بن صالح الوحاظي (^٤) حدثنا عبد العزيز بن محمد، عن ثور (^٥)، عن أبي الغيث (^٦) عن أبي هريرة، أنه قال: كنا جلوسا عند النبي ﷺ إذ نزلت (^٧) عليه سورة الجمعة، فلما قرأ: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ …﴾ (^٨) قالوا: من هؤلاء يا رسول الله؟ فلم يراجعه النبي ﷺ حتى سأله مرة أو مرتين [أو ثلاثًا] (^٩) قال: وفينا سلمان الفارسي، قال: فوضع رسول الله ﷺ يده على سلمان ثم قال: \"لو كان الإيمان عند الثريا لناله رجال (^١٠) من\n⦗٢٧٦⦘ هؤلاء\" (^١١).\nوقال النفيلي: \"من فارس\".\n_________\n(^١) أبو علي الحراني.\n(^٢) الدراوردي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) (ك ٥/ ك ٢٠١/ ب).\n(^٤) أبو زكريا الشامي.\n(^٥) ابن زيد الديلي بكسر المهملة بعدها تحتانية المدني.\n(^٦) المدني واسمه: سالم مولى عبد الله بن مطيع.\n(^٧) في (ك): \"أنزلت\".\n(^٨) سورة الجمعة آية (٣).\n(^٩) زيادة من نسخة (ك) ووقع فيها: \"ثلاثة\" وهو خطأ، والتصويب من صحيح مسلم.\n(^١٠) جاء في (ك): \"رجلان\".\n(^١١) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب فضل فارس -٤/ ١٩٧٢، رقم ٢٣١). وأخرجه البخاري في صحيحه (كتاب التفسير -باب قوله: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ …﴾ الآية -٤/ ١٨٥٨، رقم ٤٦١٥).","vol":"19","page":275},{"text":"١١٠٩٤ - حدثنا أبو بكر بن ابنة معاوية (^١)، حدثنا خالد بن خِدَاش (^٢) حدثنا عبد العزيز بن محمد (^٣) بإسناده مثله، إلا أنه قال: مرتين أو ثلاثة، ولم يذكر مرة فقط (^٤).\n_________\n(^١) هو: أحمد بن أحمد بن النضر بن عبد الله بن مصعب، أبو بكر المعني، ابن بنت معاوية بن عمرو الأزدي (ت ٢٩١ هـ).\nوثقه عبد الله بن أحمد، وابن عبدوس. تاريخ بغداد (١/ ٣٦٤).\n(^٢) أبو الهيثم المهلبي مولاهم، البصري.\n(^٣) الدراوردي وهو موضع الالتقاء.\n(^٤) انظر: الحديث رقم (١١٠٩٣).\nفائدة الاستخراج: هو ذكر رواية خالد بن خداش، عن الدراوردي والتي ليس فيها ذكر: \"مرة\" في الحديث.","vol":"19","page":276},{"text":"١١٠٩٥ - حدثني محمد بن الجنيد صاحبنا، حدثنا ابن أبي أويس (^١)، حدثنا عبد العزيز (^٢) عن ثور بن زيد الديلي، بإسناده\n⦗٢٧٧⦘ مثله (^٣).\n_________\n(^١) هو: أبو عبد الله إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي.\n(^٢) الدراوردي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٠٩٣).\nفائدة الاستخراج: تسمية ثور في إسناد المصنف.","vol":"19","page":276},{"text":"١١٠٩٦ - ز - حدثنا محمد بن يحيى (^١) حدثنا سعيد بن منصور (^٢) حدثنا عبد العزيز بن محمد (^٣) عن العلاء (^٤) عن أبيه عن أبي هريرة قال: لما نزلت: ﴿وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ …﴾ (^٥) قالوا: يا رسول الله! من هؤلاء؟ وسلمان إلى جانبه قال: \"هم الفرس هذا وقومه\" (^٦).\n_________\n(^١) الذهلي:\n(^٢) الحافظ صاحب السنن.\n(^٣) ابن عبيد الدراوردي أبو محمد المدني.\n(^٤) ابن عبد الرحمن بن يعقوب الحرقي مولاهم أبو شبل المدني.\n(^٥) سورة محمد آية (٣٨).\n(^٦) إسناد المصنف حسن.\nوقد روى الحديث عن العلاء:\n١ - مسلم بن خالد الزنجي عن العلاء به: أخرجه ابن جرير في تفسيره (١١/ ٣٣٠)، وابن أبي حاتم في تفسيره (كما في تفسير ابن كثير ٧/ ٣٠٦).\n٢ - عبد الله بن جعفر بن نجيح عن العلاء به: أخرجه الترمذي في جامعه (كتاب التفسير -باب من سورة محمد ﷺ ٥/ ٣٥٨)، رقم (٣٢٦١).\n٣ - عبد الرزاق عن شيخ من أهل المدينة عن العلاء به: أخرجه الترمذي في جامعه (المصدر السابق، رقم ٣٢٦٠).\nوأخرج هذا الحديث أيضا ابن المنذر وابن مردويه وغيرهما كما في الدر المنثور =\n⦗٢٧٨⦘ = (٦/ ٧٤) ولم أقف على أسانيدهم.\nوذكر السيوطي في الدر المنثور (٦/ ٧٤) أن سعيد بن منصور أخرج هذا الحديث.","vol":"19","page":277},{"text":"١١٠٩٧ - ز - حدثنا محمد بن يحيى، حدثنا نعيم بن حماد (^١) حدثنا عبد العزيز (^٢) بإسناده نحوه (^٣).\n_________\n(^١) ابن معاوية الخزاعي، أبو عبد الله المروزي.\n(^٢) ابن محمد الدراودي.\n(^٣) انظر: تخريج الحديث رقم (١١٠٩٦).","vol":"19","page":278},{"text":"<span data-type='title' id=toc-1398>باب: الدليل على أن من ينجب من الناس فينتفع به عزيز ومناقب الفقراء </span>(^١)\n_________\n(^١) هكذا في (ك)، وهو المناسب لما ساقه المصنف من الأحاديث الدالة على ذلك، وجاء في الأصل: \"الفقهاء\".","vol":"19","page":279},{"text":"١١٠٩٨ - حدثنا أحمد بن يوسف السلمي، حدثنا عبد الرزاق (^١) أخبرنا معمر، عن الزهري، عن سالم، عن أبيه، قال: قال رسول الله ﷺ: \"إنما الناس كإبل مئة لا يجد الرجل فيها راحلة\" (^٢) (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد الرزاق الصنعاني.\n(^٢) الراحلة من الإبل: هي البعير القوي على الأسفار والأحمال، والذكر والأنثى فيه سواء. النهاية (٢/ ٢٠٩).\n(^٣) أخرجه مسلم في صحيحه (كتاب فضائل الصحابة -باب قوله ﷺ: \"الناس كإبل مائة … \" -٤/ ١٩٧٣، رقم (٢٣٢).\nوأخرجه البخاري في صحيحه (كتاب الرقاق، باب رفع الأمانة - ٥/ ٢٣٨٣، رقم ٦١٣٣) من طريق شعيب عن الزهري به.","vol":"19","page":279},{"text":"١١٠٩٩ - حدثنا أبو أمية، حدثنا سعيد بن عثمان (^١) الأموي، حدثنا ابن المبارك، عن معمر، عن الزهري (^٢)، عن سالم، عن أبيه قال:\n⦗٢٨٠⦘ قال رسول الله ﷺ: \"إنما الناس كالإبل، لا تجد فيها راحلة\" (^٣).\n_________\n(^١) ابن محمد بن عبد الله بن سعيد بن العاص أبو عثمان من أهل الكوفة.\nذكره ابن حبان في الثقات (٨/ ٢٦٨).\n(^٢) موضع الالتقاء هو: الزهري.\n(^٣) انظر: تخريج الحديث رقم (١١٠٩٨)، وفي رواية المصنف هنا ليس فيها ذكر عدد الإبل.","vol":"19","page":279},{"text":"١١١٠٠ - حدثنا أبو داود الحراني، حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي (^٢)، عن ابن شهاب (^٣) عن سالم، عن عبد الله بن عمر، أنه قال: سمعت رسول الله ﷺ يقول: \"إنما الناس كالإبل المائة، لا تكاد تجد فيها راحلة\" (^٤).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو يوسف المدني.\n(^٢) هو: إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو إسحاق المدني.\n(^٣) الزهري، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٠٩٨).","vol":"19","page":280},{"text":"١١١٠١ - حدثنا محمد بن عبد الملك الواسطي (^١) حدثنا (^٢) يزيد بن هارون، أخبرنا سليمان -يعني التيمي (^٣) - عن أبي عثمان (^٤)، عن أسامة (^٥) قال: قال رسول الله ﷺ: \"قمت على باب الجنة، فإذا أكثر\n⦗٢٨١⦘ من يدخلها الفقراء، وإذا أصحاب الجد (^٦) محبوسون، وقمت على باب النار، فإذا أكثر من يدخلها النساء\" (^٧).\n_________\n(^١) أبو جعفر الدقيقي.\n(^٢) (ك ٥/ ٢٠٢/ أ).\n(^٣) موضع الالتقاء هو: سليمان التيمي.\n(^٤) هو: النهدي، واسمه عبد الرحمن بن مل.\n(^٥) ابن زيد بن حارثة ﵄.\n(^٦) أي: الأغنياء. النهاية (١/ ٢٤٤) مختار الصحاح (٩٤).\n(^٧) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب أكثر أهل الجنة الفقراء … ٤/ ٢٠٩٦، رقم (٩٣).\nووجه إدخال هذا الحديث في كتاب الفضائل لما اشتمل عليه من مناقب أهل الفقر، وهو أليق به، حيث إن مسلما جعله في كتاب الذكر الدعاء.","vol":"19","page":280},{"text":"١١١٠٢ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا هوذة بن خليفة (^١)، حدثنا سليمان التيمي (^٢)، بإسناده: \"فإذا عامة من يدخلها المساكين، وإذا أصحاب الجد محبوسون، وأما أصحاب النار فقد أمر بهم إلى النار، فإذا عامة من يدخلها النساء\" (^٣).\n_________\n(^١) ابن عبد الله بن عبد الرحمن بن أبي بكرة الثقفي البكراوي.\n(^٢) موضع الالتقاء هو: سليمان التيمي.\n(^٣) انظر: تخريج الحديث رقم (١١١٠١).","vol":"19","page":281},{"text":"١١١٠٣ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا جرير بن حازم، وحماد بن نجيح (^١) وأبو الأشهب (^٢) وصخر بن جويرة (^٣)\n⦗٢٨٢⦘ عن أبي رجاء (^٤) عن ابن عباس قال: قال رسول الله ﷺ: \"نظرت في الجنة، فإذا أكثر أهلها الفقراء، ونظرت في النار فإذا أكثر أهلها النساء\" (^٥).\n_________\n(^١) الإسكافي السددوسي أبو عبد الله البصري، وثقه ابن معين وأحمد وأبو حاتم وغيرهم انظر: العلل لأحمد (١/ ٣٣٠) الجرح (٣/ ١٤٩)، تهذيب الكمال (٧/ ٢٨٥).\n(^٢) هو: هوذة بن خليفة، وهو موضع الالتقاء.\n(^٣) أبو نافع البصري.\n(^٤) هو: العطاردي، واسمه عمران بن ملحان.\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب أكثر أهل الجنة الفقراء … ٤/ ٢٠٩٧، رقم ٩٤).\nوأخرجه البخاري معلقا بصيغة الجزم: وقال صخر، وحماد بن نجيح، عن أبي رجاء عن ابن عباس (كتاب الرقاق -باب فضل الفقراء -٥/ ٢٣٦٩، رقم ٦٠٨٤).","vol":"19","page":281},{"text":"١١١٠٤ - حدثنا إبراهيم بن مرزوق، حدثنا يعقوب بن إسحاق الحضرمي (^١) حدثنا صخر بن جويرية ح\nوحدثني إبراهيم بن خرزاذ الأنطاكي (^٢) والصغاني، وأبو أمية، والسلمي (^٣)، وقطن بن إبراهيم (^٤)، قالوا: حدثنا مسلم بن\n⦗٢٨٣⦘ إبراهيم (^٥) حدثنا صخر بن جويرية، وحماد بن نجيح، قالا: حدثنا (^٦) أبو رجاء العطاردي، قال: سمعت ابن عباس. يقول: سمعت النبي ﷺ يقول: \"اطلعت في الجنة فرأيت عامة أهلها الفقراء واطلعت في النار فرأيت عامة أهلها النساء\" (^٧).\n_________\n(^١) أبو محمد البصري المقرئ، النحوي، مولى الحضرميين.\n(^٢) لم أقف عليه.\n(^٣) هو: أحمد بن يوسف.\n(^٤) ابن عيسى بن مسلم القشيري، أبو سعيد النيسابوري ت (٢٦١ هـ).\nقال الذهلي: \"صدوق\" وقال النسائي: \"فيه نظر\" وذكره ابن حبان في الثقات وقال: \"يخطئ أحيانا يعتبر به إذا حدث من كتابه \"، وقال الذهبي \"شيخ صدوق أعرض مسلم عن إخراج حديثه في الصحيح، له حديث ينكر وهو حديث: \"أيما إيهاب دبغ … \" اهـ وقال ابن حجر: \"صدوق يخطئ \".\nانظر: الجرح (٧/ ١٣٨)، الثقات (٩/ ١٢)، تهذيب الكمال (٢٣/ ٦١٠) الميزان =\n⦗٢٨٣⦘ = (٤/ ٣١٠) التقريب (ص ٤٥٥).\n(^٥) الأزدي الفراهيدي مولاهم، أبو عمرو البصري.\n(^٦) في (ك): \"أخبرنا\".\n(^٧) انظر: تخريج الحديث رقم (١١١٠٣).","vol":"19","page":282},{"text":"١١١٠٥ - حدثنا أبو داود الحراني، حدثنا جعفر بن عون، حدثنا سعيد بن أبي عروبة (^١)، قال: سمعت أبا رجاء العطاردي، يحدث قال: حدثنا ابن عباس، قال: قال رسول الله ﷺ: اطلعت في النار، فإذا عامة أهلها النساء، واطلعت في الجنة فإذا عامة أهلها المساكين\" (^٢).\nرواه أيوب (^٣) عن أبي رجاء عن ابن عباس مثله.\n_________\n(^١) موضع الالتقاء هو: سعيد بن أبي عروبة.\n(^٢) انظر: تخريج الحديث رقم (١١١٠٣).\n(^٣) السختياني، وروايته أخرجها مسلم في صحيحه موصولة (كتاب الذكر والدعاء - باب أكثر أهل الجنة الفقراء … ٤/ ٢٠٩٦، رقم (٩٤) من طريق الثقفي وإسماعيل بن إبراهيم عن أيوب به.","vol":"19","page":283},{"text":"<span data-type='title' id=toc-1399>مبتدأ كتاب صلة (^١) الأرحام (^٢) والترغيب فيها وفي التودد والتآلف، والتعاون، ونصرة الأخ أخاه، وزيارته، وعيادته</span>\n_________\n(^١) أصل الصلة: وصل الشيء بالشيء. لسان العرب (١/ ٧٢٦).\n(^٢) الرحم -بفتح الراء وكسر الحاء المهملة: قال ابن فارس: الراء والحاء والميم أصل واحد يدل على الرقة والعطف والرأفة، يقال من ذلك: رحمه يرحمه إذا رق له، وتعطف عليه، والرحم والمرحمة والرحمة. بمعنى.\nوالرحم: علاقة القرابة، وتطلق على الأقارب، وهم: من بنيه وبين الآخر نسب، سواء كان يرثه أم لا، سواء كان ذا محرم أم لا، وهذا التعريف هو الذي اختاره الإمامان القرطبي وابن حجر رحمهما الله.\nانظر: معجم مقاييس اللغة (٢/ ٤٩٨)، الجامع لأحكام القرآن (٧١٥)، لسان العرب (١٢/ ٢٣٣)، فتح الباري (١٠/ ٤٢٨).\nقال ابن أبي جمرة: \"الوصل للرحم على ضروب مختلفة:\nمنه ما يكون ببذل المال، وبالعون على الحاجة، وبدفع الضرر، وبطلاقة الوجه، وبالدعاء …، ثم قال: والمعنى الجامع له: إيصال ما أمكنه من الخير إليهم على قدر طاقتك، بنية القربة إلى الله تعالى، إلا أن ذلك بشروط ذكرها العلماء وهي: أن يكون على الاستقامة، وإلا فمقاطعتهم من أجل الله هو إيصال لهم، بشرط أن تبذل جهدك في وعظهم وزجرهم والإنكار عليهم\". بهجة النفوس (٤/ ١٤٦).\nوبنحو هذا قال ابن كثير ﵀ في تفسير القرآن العظيم (٧/ ٣٠٠).","vol":"19","page":284},{"text":"<span data-type='title' id=toc-1400>بيان إثبات فرض صلة الأرحام </span>(^١)\n_________\n(^١) قال القرطبي: \"اتفقت الملة على أن صلة الرحم واجبة، وأن قطيعتها محرمة\".\nالجامع لأحكام القرآن (٥/ ٦).","vol":"19","page":285},{"text":"١١١٠٦ - حدثنا أبو داود الحراني، حدثنا أبو الوليد، حدثنا (^١) عكرمة بن عمار (^٢)، حدثنا شداد أبو عمار، قال: قال أبو أمامة: يا عمرو بن عبسة، بأي شيء تدعي أنك ربع الإسلام؟ قال: سمعت عن رجل يخبر أخبارا بمكة، فركبت راحلتي حتى أقدم مكة، فإذا أنا برسول الله ﷺ مستخفيا، فتلطفت فدخلت عليه، فقلت: ما أنت؟ فقال: \"أنا نبي\"، فقلت: وما نبي؟ قال: رسول الله ﷺ، فقلت: آلله أرسلك؟ قال: \"نعم\" قلت: بأي شيء؟ قال: \"بأن يوحد الله لا يشرك به شيئا، وكسر الأوثان، وصلة الأرحام\"، قلت له: من معك على هذا؟ قال: \"حر وعبدك\"، وإذا معه بلال وأبو بكر ﵄ … وذكر الحديث (^٣).\n_________\n(^١) (ك ٥/ ٢٠٢/ ب).\n(^٢) موضع الالتقاء هو: عكرمة بن عمار.\n(^٣) تقدم هذا الحديث بسنده ومتنه في مناقب عمرو بن عبسة الحديث (١٠٨١٢).","vol":"19","page":285},{"text":"١١١٠٧ - حدثنا أبو داود الحراني، حدثنا أبو حذيفة، عكرمة بن عمار (^١) [¬*]، عن شداد بن عبد الله أبو عمار، قال: قال أبو أمامة لعمرو بن\n⦗٢٨٦⦘ عبسة- وهو صاحب العقل (^٢): يا عمرو بن عبسة، بأي شيء تدعي أنك ربع الإسلام … \" (^٣) وذكر الحديث.\n_________\n(^١) موضع الالتقاء هو: عكرمة بن عمار.\n(^٢) جاء في الأصل ونسخة (ك): النفل، وجاء التصويب في حاشية الأصل (العقل)، وهو الصواب، والمراد به \"عقل الصدقة\" وكان ﷺ موصوفا بذلك (صاحب العقل).\nانظر: (معرفة الصحابة لأبي نعيم حديث ٤٤٤)، مسند أحمد حديث رقم ١٧٤٨٢، تهذيب الكمال ٢٢/ ٣٢).\n(^٣) انظر: تخريج الحديث رقم (١٠٨١٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (حدثنا أبو حذيفة، عكرمة بن عمار)، وصوابه: (حدثنا أبو حذيفة، ثنا عكرمة بن عمار)، وهو على الصواب في نسخة فيض الله (٨/ ق ٦٦/ ب) ونسخة كوبريللو (٥/ ق ٢٠٣/ أ)، وإتحاف المهرة (١٦٠٠٣)، وأبو حذيفة هو موسى بن مسعود النهدي الثقفي، وانظر: (٧١١، ٥٠٠٩، ٥٥٧٩، ٧٢٦٢، ٧٢٨٢، ٧٥٩٩، ٨٦٩٥، ١٠٨١٣، ١١٦٢٠).","vol":"19","page":285},{"text":"<span data-type='title' id=toc-1401>باب: من يجب حسن صحبته وصلته دون غيرهم والدليل على أن الأم أوجب حقا من الأب</span>","vol":"19","page":287},{"text":"١١١٠٨ - حدثنا محمد بن أحمد بن جنيد الدقاق، حدثنا شجاع بن الوليد (^١)، حدثنا عبد الله بن شبرمة (^٢)، عن أبي زرعة، عن أبي هريرة قال: جاء رجل (^٣) إلى رسول الله ﷺ فقال: يا رسول الله! أي الناس أحق -يعني بالصحبة-؟ قال: \"أمك\" قال ثم من؟ قال \"ثم أمك\"، قال: ثم من؟ قال: \"ثم أمك\"، قال: ثم من؟ قال: \"ثم أبوك\" في الرابعة \" [ثم أبوك] \" (^٤) (^٥).\n_________\n(^١) ابن قيس السكوني، أبو بدر الكوفي.\n(^٢) موضع الالتقاء هو: عبد الله بن شبرمة.\n(^٣) قال ابن حجر ﵀: \"يحتمل أنه معاوية بن حيدة، وهو جد بهز بن حكيم، فقد أخرج المصنف (البخاري) في الأدب المفرد من حديثه قال: قلت يا رسول الله! من أبر؟ قال: \"أمك\" … الحديث. الأدب المفرد للبخاري (صـ ١٥) رقم (٣)، الفتح (١٠/ ٤١٥).\n(^٤) زيادة من (ك).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بر الوالدين وأنهما أحق به- ٤/ ١٩٧٤) رقم (٣) من طريق ابن شبرمة عن أبي زرعة به.\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب من أحق الناس بحسن الصحبة- ٥/ ٢٢٢٧، رقم ٥٦٢٦) من طريق عمارة بن القعقاع عن أبي زرعة به.\nفائدة الاستخراج: ساق المصنف لفظ ابن شبرمة، واكتفى مسلم بذكر الإسناد =\n⦗٢٨٨⦘ = وبعض المتن.","vol":"19","page":287},{"text":"١١١٠٩ - حدثنا أبو أمية، حدثنا (^١) خلف بن الوليد (^٢)، وسعيد بن سليمان، قالا: حدثنا محمد بن طلحة (^٣)، عن عبد الله بن شبرمة، عن أبي زرعة، بإسناده مثله (^٤).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) هو: أبو الوليد العتكي.\n(^٣) موضع الالتقاء هو: محمد بن طلحة.\n(^٤) انظر: تخريج الحديث رقم (١١١٠٨).","vol":"19","page":288},{"text":"١١١١٠ - حدثنا عيسى (^١) الوراق، حدثنا قبيصة، عن سفيان (^٢)، عن عمارة بن القعقاع (^٣)، عن أبي زرعة، عن أبي هريرة قال: جاء رجل إلى رسول الله ﷺ، قال: يا رسول الله! من أولى الناس بحسن الصحبة؟ قال: \"أمك\"، قال: ثم من؟ قال: \"ثم أمك\"، قال: ثم من؟ قال: \"ثم أبوك\"، قال: ثم من؟ قال: \"ثم الأقرب فالأقرب\" (^٤).\n_________\n(^١) ابن جعفر أبو موسى الوراق.\n(^٢) هو: الثوري.\n(^٣) موضع الالتقاء هو: عمارة بن القعقاع.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بر الوالدين - ٤/ ١٩٧٤ - رقم (٢).\nوتقدم تخريج البخاري له في حديث رقم (١١١٠٦).\nفائدة الاستخراج: جاءت رواية المصنف من طريق الثوري بلفظ الأقرب فالأقرب، =\n⦗٢٨٩⦘ = وهي مفسرة لرواية ابن فضيل عن أبيه بلفظ: \"ثم أدناك أدناك\".","vol":"19","page":288},{"text":"١١١١١ - حدثنا أبو إسماعيل (^١)، حدثنا أبو حذيفة (^٢)، حدثنا سفيان بمثله (^٣)، قال: \"ثم أبوك في الرابعة\".\n_________\n(^١) هو: محمد بن إسماعيل الترمذي.\n(^٢) هو: موسى بن مسعود النهدي.\n(^٣) انظر: تخريج الحديث رقم (١١١١٠).","vol":"19","page":289},{"text":"١١١١٢ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا عمارة بن القعقاع (^٢)، عن أبي زرعة، عن أبي هريرة (^٣) قال: جاء رجل إلى رسول الله ﷺ، قال (^٤): يا رسول الله! من أحق الناس بحسن الصحبة؟ قال: \"أمك\"، قال: ثم من؟ قال: \"ثم أمك\"، قال: ثم من؟ قال: \"ثم أبوك\".\nقال سفيان: فيرون للأم ثلثي البر، وللأب الثلث.\nرواه عبد الرزاق، عن سفيان، قال في الرابعة: \"ثم أبوك\" (^٥). رواه ابن فضيل (^٦) عن عمارة عن أبي زرعة.\n_________\n(^١) ابن عيينة.\n(^٢) موضع الالتقاء هو: عمارة بن القعقاع.\n(^٣) (ك ٥/ ٢٠٣/ أ).\n(^٤) في (ك): (فقال).\n(^٥) انظر: تخريج الحديث رقم (١١١١٠).\n(^٦) هو: محمد بن فضيل بن غزوان الضبي. =\n⦗٢٩٠⦘ = وجاء في صحيح مسلملم عن ابن فضيل عن أبيه عن عمارة. انظر هذه الرواية في صحيح مسلم (٤/ ١٩٧٤) رقم (٢).\nومحمد بن فضيل وأبوه كلاهما يرويان عن عمارة بن القعقاع، كما في ترجمة عمارة، في تهذيب الكمال (٢١/ ٢٦٣).","vol":"19","page":289},{"text":"<span data-type='title' id=toc-1402>باب: الدليل على أن بر (^١) الوالدين بمنزلة الجهاد في سبيل الله (^٢) ووجوب طاعتهما إذا نهيا ولديهما عن الخروج</span>\n_________\n(^١) البر: اختلف العلماء في تعريفه، وأفضل ما قيل في تعريفه: أنه اسم جامع لكل خير. وبر الوالدين: ضد العقوق، وكيفية بر الوالدين كما قال ابن الجوزي ﵀: \"برهما: يكون بطاعتهما فيما يأمران به، ما لم يأمرا بمحظور، وتقديم أمرهما على فعل النافلة، واجتناب ما نهيا عنه، والإنفاق عليهما، والتوخي لشهواتهما، والمبالغة في خدمتهما، واستعمال الأدب، والهيبة لهما، فلا يرفع الولد صوته على صوتهما، ولا يحدق إليهما، ولا يدعوهما باسمهما، ويمشي وراءهما، ويصبر على ما يكرهه مما يصدر عنهما\" البر والصلة (٥٣) لسان العرب (٤/ ٥٢، ٥٣).\n(^٢) قال ابن حجر: \"ويؤخذ من هذا الحديث: أن بر الوالدين قد يكون أفضل من الجهاد\" اهـ.\nوبوب ابن الجوزي في البر والصلة بابا يبين فيه تقديم بر الوالدين على الجهاد، والهجرة، وساق جملة من الأحاديث تؤيد ما ذهب إليه ﵀.\nانظر: البر والصلة لابن الجوزي، (ص ٤٥)، فتح الباري (٦/ ١٦٣).\nومن أقوى الأدلة في هذه المسالة: حديث ابن مسعود: قلت: يا رسول الله! أي الأعمال أفضل؟ فقال: \"الصلاة على وقتها\" قلت: ثم أي؟ قال: \"بر الوالدين\" قلت: ثم أي؟ قال: \"الجهاد في سبيل الله\"، رواه البخاري في صحيحه كتاب =\n⦗٢٩١⦘ = مواقيت الصلاة -باب فضل الصلاة لوقتها -١/ ١٩٧)، رقم ٥٠٤)، ومسلم في صحيحه (كتاب الإيمان -باب بيان كون الإيمان بالله تعالى أفضل الأعمال- ١/ ٨٩، رقم ٨٥).","vol":"19","page":290},{"text":"١١١١٣ - حدثنا الصغاني، حدثنا يحيى بن بكير، حدثنا شعبة (^١)، حدثنا حبيب ابن أبي ثابت، قال: سمعت أبا العباس الشاعر -رجل من أهل مكة، وكان شاعرا، وكان لا يتهم في الحديث (^٢) -، قال: سمعت عبد الله بن عمرو. قال: جاء رجل (^٣) إلى رسول الله (^٤) ﷺ، فاستأذنه في الجهاد فقال: أحي والداك؟ قال: نعم، قال: \"ففيهما فجاهد\" (^٥).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) قال الإمام مسلم: \"أبو العباس، اسمه: السائب بن فروخ المكي\".\nقال ابن سعد: كان قليل الحديث، وكان شاعرا، وكان بمكة زمن ابن الزبير، وهَوَاه مع بني أمية\".\nانظر: الطبقات الكبرى لابن سعد (٥/ ٤٧٧)، صحيح مسلم (٤/ ١٩٧٥)، تهذيب الكمال (١٠/ ١٩٠).\n(^٣) قال ابن حجر: \"يحتمل أن يكون جاهمة بن العباس بن مرداس، فقد روى النسائي وأحمد عن معاوية بن جاهمة: أن جاهمة جاء إلى النبي ﷺ … \" وذكر الحديث بنحوه. انظر: المسند (٤/ ٤٢٩)، السنن الصغرى للنسائي (٦/ ١١)، المستدرك (٤/ ١٥١)، فتح الباري (٦/ ١٦٣).\n(^٤) في (ك): \"النبي\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بر الوالدين -٤/ ١٩٧٥، =\n⦗٢٩٢⦘ = رقم (٥).\nوأخرجه البخاري في صحيحه (كتاب الجهاد -باب الجهاد بإذن الأبوين- ٣/ ١٠٩٤، رقم ٢٨٤٢) من طريق آدم، عن شعبة به.\nفائدة الاستخراج:\n١/ ذكر حال أبي العباس في الإسناد والتعريف به.\n٢/ سياق لفظ شعبة مفردًا، حيث إن مسلما ساق لفظ رواية الثوري وشعبة جميعًا.","vol":"19","page":291},{"text":"١١١١٤ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، حدثنا (^١) سفيان (^٢)، عن حبيب ابن أبي ثابت، عن أبي العباس، عن عبد الله بن عمرو، قال: جاء رجل إلى النبي ﷺ يستأذنه في الجهاد، فقال: \"أحي والداك\"؟ قال: نعم قال: \"ففيهما فجاهد\" (^٣).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) الثوري وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث: (١١١١٣).","vol":"19","page":292},{"text":"١١١١٥ - حدثنا ابن بنت (^١) معاوية بن عمرو (^٢)، حدثنا (^٣) معاوية بن عمرو (^٤) عن أبي إسحاق (^٥)، عن الأعمش، عن حبيب\n⦗٢٩٣⦘ بهذا الإسناد مثله (^٦).\nرواه حسين الجعفي عن زائدة عن الأعمش عن حبيب (^٧).\n_________\n(^١) في (ك): \"ابن ابنة معاوية\".\n(^٢) هو: أبو بكر محمد بن النضر.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) موضع الالتقاء هو: معاوية بن عمرو.\n(^٥) هو: إبراهيم بن محمد بن الحارث الفزاري.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة، باب بر الوالدين ٤/ ١٩٧٥، رقم ٦).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١١١٣).\n(^٧) أخرجه مسلم في صحيحه من طريق القاسم بن زكريا، عن حسين الجعفي.\nانظر تخريج الحديث السابق.","vol":"19","page":292},{"text":"١١١١٦ - حدثنا سعدان بن يزيد (^١)، حدثنا إسحاق (^٢) الأزرق، حدثنا مسعر (^٣)، وسفيان ح\nوحدثنا عمار (^٤)، حدثنا يحيى بن آدم، حدثنا مسعر ح\nوحدثنا الدقيقي (^٥)، حدثنا يزيد بن هارون، حدثنا مسعر ح\nوحدثنا الحسن بن مكرم (^٦)، وأبو جعفر القراطيسي (^٧) بعكا، قالا: حدثنا مصعب بن المقدام (^٨) ح\nوحدثنا أبو أمية، حدثنا أبو نعيم، وعبيد الله بن موسى، وعلي بن\n⦗٢٩٤⦘ قادم (^٩) قالوا كلهم: حدثنا مسعر ح\nوحدثنا الربيع بن سليمان، حدثنا خالد بن عبد الرحمن (^١٠)، حدثنا مسعر ح\nوحدثنا محمد بن غالب (^١١)، حدثنا عبيد بن عبيدة (^١٢)، حدثنا (^١٣) المعتمر، [قال] (^١٤): حدثني أبي (^١٥)، عن مسعر قالوا كلهم: عن حبيب بن أبي ثابت، عن أبي العباس، عن عبد الله بن عمرو، قال: جاء رجل إلى رسول الله ﷺ يستأذنه في الجهاد (^١٦)، فقال: \"أحي والداك\"؟ قال: نعم، قال: \"ففيهما فجاهد\" (^١٧).\n_________\n(^١) أبو محمد البزاز، نزيل سر من رأى.\n(^٢) ابن يوسف بن مرداس القرشي المخزومي، أبو محمد الواسطي المعروف بالأزرق.\n(^٣) ابن كدام الهلالي، وهو موضع الالتقاء في جميع الأسانيد.\n(^٤) ابن رجاء أبو ياسر التغلبي الإستراباذي.\n(^٥) هو: محمد بن عبد الملك.\n(^٦) أبو علي البغدادي البزاز.\n(^٧) لم أقف عليه.\n(^٨) الخثعمي، أبو عبد الله الكوفي، مولى الخثعميين.\n(^٩) الخزاعي، أبو الحسن الكوفي.\n(^١٠) الخرساني أبو الهيثم المروذي.\n(^١١) أبو جعفر الضبي، التمار، المعروف بالتمتام.\n(^١٢) جاء في (ك): \"عبيد الله بن عبيدة\"، وهو خطأ، والصواب ما أثبته. وعبيد بن عبيدة هو: التمار. انظر: لسان الميزان (٤/ ١٢٠).\n(^١٣) في (ك): \"أخبرنا\".\n(^١٤) زيادة من (ك).\n(^١٥) هو: سليمان التيمي.\n(^١٦) (ك ٥/ ٢٠٣ / ب).\n(^١٧) انظر تخريج الحديث رقم (١١١١٣).","vol":"19","page":293},{"text":"١١١١٧ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث،\n⦗٢٩٥⦘ حدثنا أصبغ بن الفرج (^١)، حدثنا ابن وهب (^٢) قال: حدثني عمرو بن الحارث، عن يزيد بن أبي حبيب، أن أبا عبد الله ناعم بن أجيل (^٣) مولى أم سلمة زوج النبي ﷺ، حدثه أن عبد الله بن عمرو بن العاص قال: أقبل رجل إلى نبي الله ﷺ، فقال: أبايعك على الهجرة والجهاد، قال: فهل (^٤) من والديك أحد حي؟ قال: \"نعم، بل كلاهما\"، قال: \"فتبتغي الأجر من الله\"؟ قال: نعم، قال: \"ارجع إلى والديك فأحسن صحبتهما\" (^٥).\n_________\n(^١) الأموي، مولاهم أبو عبد الله المصري الفقيه المالكي.\n(^٢) هو: عبد الله، وهو موضع الالتقاء.\n(^٣) بضم أوله، ثم جيم مفتوحة، والمثناة تحت بعد الجيم ساكنة.\nتوضيح المشتبه (١/ ١٧٣).\n(^٤) في (ك): \"هل\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بر الوالدين -٤/ ١٩٧٥، رقم ٦ مكرر).\nفائدة الاستخراج: ذكر نسب ناعم في إسناد المصنف.","vol":"19","page":294},{"text":"١١١١٨ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، حدثنا عمرو بإسناده مثله (^٣).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي المصري.\n(^٢) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٣) انظر تخريج الحديث. (١١١١٧).","vol":"19","page":295},{"text":"١١١١٩ - حدثنا عبد الله بن عبد السلام أبو الرداد صاحب\n⦗٢٩٦⦘ المقياس، حدثنا وهب الله بن راشد، أخبرني حيوة بن شريح (^١) أخبرني يزيد بن أبي حبيب (^٢)، أن ناعم بن عبد الله وهو مولى أم سلمة، حدثنه أن عبد الله بن عمرو قال: كنا عند هذه (^٣) الأراك (^٤) مع رسول الله ﷺ فأقبل رجل من الأعراب، فقال: يا رسول الله! إني أحب الجهاد والهجرة، فقال له رسول الله ﷺ: \"هل بقي من والديك أحد\" قال: نعم، كلاهما، قال \"فارجع فأحسن صحبتهما\" (^٥).\n_________\n(^١) ابن صفوان بن مالك التجيبي، أبو زرعة المصري الفقيه الزاهد العابد.\n(^٢) موضع الالتقاء هو: يزيد بن أبي حبيب.\n(^٣) في (ك): \"هذا\".\n(^٤) هو شجر السواك يستاك بفروعه. انظر: لسان العرب (١٠/ ٣٨٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بر الوالدين -٤/ ١٩٧٥، رقم ٦ مكرر).\nفائدة الاستخراج: في رواية المصنف بيان أن السائل رجل من الأعراب.","vol":"19","page":295},{"text":"<span data-type='title' id=toc-1403>باب: بيان الخبر الدال على أن المصلي إذا دعته أمه قطع صلاته وأجاب أمه</span>","vol":"19","page":297},{"text":"١١١٢٠ - حدثنا عمار بن رجاء، حدثنا وهب بن جرير، حدثنا أبي (^١) قال: سمعت محمد بن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ ح\nوحدثنا الصغاني، وأبو أمية، قالا: حدثنا الحسين بن محمد المروروذي، حدثنا جرير بن حازم، عن محمد بن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"لم يتكلم في المهد إلا ثلاثة: عيسى بن مريم ﵇، وصبي في زمان جريج، وصبي آخر، فأما عيسى ﵇ فقد عرفتموه، وأما جريج فكان رجلا عابدا في بني إسرائيل، وكانت له أم، فكان يوما يصلي، إذ اشتاقت إليه أمه، فقالت: يا جريج! فقال: يا رب (^٢) الصلاة خير أم آتيها، ثم صلى، ودعته فقال مثل ذلك، ثم صلى ودعته، فقال: مثل ذلك، وصلى (^٣) فاشتد على أمه، فقالت: اللهم أَرِ جريجا المومسات (^٤)، وكانت زانية في بني إسرائيل، قالت لهم:\n⦗٢٩٨⦘ أنا أفتن جريجا حتى يزني، فأتته فاجتهدت فلم تقدر على شيء.\nوكان راع (^٥) بالليل يأوي (^٦) إلى أصل صومعته، فلما أعياها أرادت الراعي على نفسها، فأتاها، فولدت، ثم إنها قالت: ولدي هذا من جريج، فأتاه بنو إسرائيل، وكسروا صومعته (^٧) وشتموه.\n⦗٢٩٩⦘ قال الحسين: ووبخوه، مكان شتموه.\nفقال: انظروني ساعة، ثم صلى ودعا، ثم نخس (^٨) الغلام.\nقال محمد: قال أبو هريرة: كأني أنظر إلى النبي ﷺ حين قال: بيده: يا غلام من أبوك؟ فقال: الراعي.\nفندموا على ما كان منهم، واعتذروا إليه، وقالوا: نبني صومعتك من ذهب، أو قال: من فضة، فأبى عليهم، وبناها كما كانت.\nوأما الصبي الآخر: فإن امرأة كان معها صبي لها ترضعه، إذ مر بها شاب جميل ذو شارة (^٩)، فقالت: اللهم اجعل ابني هذا مثل هذا، فقال الصبي: اللهم لا تجعلني مثله.\nقال محمد: قال أبو هريرة: كأني أنظر إلى النبي ﷺ حين كان يحكي الغلام وهو يرضع، ثم مر بها أيضًا امرأة ذكروا أنها سرقت وزنت، قد عوقبت، فقالت: الله لا تجعل ابني مثل هذه، فقال: اللهم اجعلني مثلها، فقالت أمه: حلقى\" (^١٠).\nقال جرير: فوالله ما علمت ما حلقى.\nقال: لأنها قيل لها زنت ولم تزن، وقيل: سرقت ولم تسرق، وهي\n⦗٣٠٠⦘ تقول: حسبي الله (^١١).\nوهذا لفظ الحسين بن محمد، ولفظ وهب بن جرير قريب بمعناه.\n_________\n(^١) هو جرير بن حازم، وهو موضع الالتقاء.\n(^٢) هكذا في (ك)، وجاء في صحيح مسلملم \"يا رب أمي، وصلاتي\"، وجاء في الأصل: \"ترى\".\n(^٣) (ك ٥/ ٢٠٤/ أ).\n(^٤) بضم الميم الأولى وكسر الثانية: أي الزواني البغايا. =\n⦗٢٩٨⦘ = شرح صحيح مسلم للنووي (١٦/ ١٥٩)، عمدة القاري (٦/ ٣١١)، لسان العرب (٦/ ٢٢٤).\nقال ابن بطال: \"سبب دعاء أم جريج على ولدها: أن الكلام في الصلاة كان في شرعهم مباحا، فلما آثر استمراره في صلاته ومناجاته على إجابتها دعت عليه لتأخره في حقها\" إهـ وأما في شريعتنا فقد نسخ هذا الحكم، فأصبح الكلام في الصلاة من مبطلاتها، كما هو مقرر في موضعه من كتب الفقه، ولكن العلماء يستحبون أن يخفف صلاته ليجيب أبويه.\nوقد قرر جماعة من أئمة السلف أن بر الوالدين وطاعتهما أفضل من جميع النوافل، روي هذا عن الحسن، وعطاء ومالك وغيرهم.\nوقد استدل القرطبي ﵀ بقوله تعالى: ﴿وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا (٣١) وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا (٣٢)﴾ [مريم: ٣١، ٣٢] على أن الصلاة والزكاة وبر الوالدين كان واجبا على الأمم السالفة والقرون الخالية الماضية. إهـ\nانظر: البر والصلة لابن الجوزي، (ص ٦٧)، الجامع لأحكام القرآن (١١/ ٣٠٣، ٣٠٤)، فتح الباري (٣/ ٩٤)، عمدة القاري (٦/ ٣١٢).\n(^٥) قال ابن حجر: \"ولم أقف على اسم الراعي، ويقال: إن اسمه صهيب\" الفتح (٦/ ٥٥٥) المستفاد لابن العراقي (٣/ ١٧٥١، رقم ٧١٩).\n(^٦) في (ك): \"وكان راعي يأوي بالليل\".\n(^٧) بفتح الميم هو: منار الراهب ومتعبده. المشارق (٢/ ٤٦).\n(^٨) أي: طعنه بيده. المشارق (٢/ ٧).\n(^٩) الشارة: اللباس والهيئة. الصحاح (٢/ ٧٠٤).\n(^١٠) أي: أصابها الله بوجع في حلقها. الصحاح (٤/ ١٤٦٤)، النهاية (١/ ٤٢٨).\n(^١١) أخرجه مسلم في صحيحه (البر والصلة -باب تقديم بر الوالدين على التطوع بالصلاة وغيرها -٤/ ١٩٧٦، رقم ٨).\nوأخرجه البخاري في صحيحه، كتاب الأنبياء -باب ﴿وَاذْكُرْ في الْكِتَابِ مَرْيَمَ﴾ الآية -٣/ ١٢٦٨، رقم (٣٢٥٣) من طريق مسلم بن إبراهيم عن جرير به.\nفائدة الاستخراج: جاء عند مسلم أن أم جريج كانت تتردد عليه في ثلاثة أيام … وعند المصنف أنه كان يصلى ثم دعته، ثم صلى ودعته.","vol":"19","page":297},{"text":"١١١٢١ - حدثنا محمد بن يحيى النيسابوري، حدثنا أبو سلمة موسى بن إسماعيل، حدثنا سليمان بن المغيرة (^١)، حدثنا حميد بن هلال، عن أبي رافع، عن أبي هريرة. قال: كان جريج يتعبد في صومعته، فجاءت أمه فقالت: يا جريج أنا أمك كلمني.\nقال أبو رافع: قال أبو هريرة: فجعل رسول الله ﷺ يصف لنا صفتها حين قالت (^٢): هكذا: ووضع سليمان يده اليمنى على حاجبه الأيمن، قال: فصادفته يصلي، قال: اللهم أمي وصلاتي، فاختار صلاته، فرجعت، فأتته الثانية، فقالت: يا جريج أنا أمك، كلمني، قال: فصادفته يصلي، فقال اللهم أمي وصلاتي، فاختار صلاته، فرجعت أمه ثم أتته الثالثة، فقالت: يا جريج! أنا أمك كلمني، فصادفته، يصلي،\n⦗٣٠١⦘ فقال: اللهم أمي وصلاتي، فاختار صلاته، فقالت: اللهم إن هذا جريج وإنه ابني، وإن قد كلمته فأبى أن يكلمني، اللهم فلا تمته حتى تريه المومسات، قال: ولو دعت عليه أن يفتن (^٣) لفتن.\nقال: وكان راعي ضأن يأوي إلى ديره (^٤) فخرجت امرأة من القرية، فوقع عليها فحملت، فولدت غلاما، فقيل لها: ممن هذا؟ قالت: من صاحب الصومعة، فأقبلوا إليه بفؤوسهم ومساحيهم، وصوتوا به، فصادفوه يصلي، فلم يكلمهم، فأخذوا يهدمون ديره، فنزل فسأل، فقالوا: سل هذه، فمسح رأس الصبي (^٥)، فقال: من أبوك؟ قال: أبي راعي الضأن، فلما سمعوا منه، ورأوا ما رأوا، قالوا: نبني [لك] (^٦) ما هدمناه من ديرك بالذهب والفضة، قال: لا، ولكن أعيدوه (^٧).\n⦗٣٠٢⦘[من هنا لم يخرجاه] (^٨).\n_________\n(^١) موضع الالتقاء هو: سليمان بن المغيرة.\n(^٢) (ك / ٥/ ٢٠٤ ب).\n(^٣) في (ك): \"يفتن\".\n(^٤) هكذا في الأصل، وصحيح مسلم، وجاء في (ك): \"داره \"، ودير النصارى: أصله الواو، والجمع أديار، وهي بيع النصارى وكنائسهم، وهي بمعنى الصومعة، في الرواية الأولى.\nانظر: الصحاح (٢: ٦٦١) المشارق (١/ ٢٦٥).\n(^٥) هكذا في الأصل، وصحيح مسلم، وجاء في (ك): \"رأسه\".\n(^٦) زيادة من (ك).\n(^٧) أخرجه مسلم في صحيحه، كتاب البر والصلة -باب تقديم بر الوالدين على التطوع .. ٤/ ١٩٧٦، رقم ٧).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١١٢٠).\n(^٨) زيادة من (ك).","vol":"19","page":300},{"text":"١١١٢٢ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، حدثنا حماد بن سلمة، أخبرنا ثابت، عن أبي رافع، عن أبي هريرة، أن النبي ﷺ قال: \"كان في بني إسرائيل رجل يقال له: جريج … \" وذكر الحديث بطوله (^١).\n_________\n(^١) إسناد هذا الحديث رجاله ثقات، وقد تقدم تخريج هذا الحديث برقم (١١١٢١) من طريق حميد بن هلال عن أبي رافع به.","vol":"19","page":302},{"text":"١١١٢٣ - حدثنا محمد بن يحيى، حدثنا أبو سلمة (^١)، حدثنا حماد بن سلمة [ح] (^٢).\nقال (^٣): وحدثنا محمد بن كثير (^٤)، أخبرنا (^٥) حماد بن سلمة، حدثنا ثابت، عن أبي رافع (^٦)، عن أبي هريرة، أن النبي ﷺ قال: \"كان في بني إسرائيل رجل عابد يقال له: جريج، يتعبد في صومعة له، فأتته أمه فقالت: يا جريج إني أنا أمك، أشرف علي أكلمك، [فأقبل على\n⦗٣٠٣⦘ الصلاة] (^٧) فقال: أي رب، صلاتي وأمي، [فأقبل على الصلاة، فنادته فقالت: يا جريج يا جريج أنا أمك، أشرف علي أكلمك فقال: أي رب صلاتي (^٨) وأمي، قال] (^٩): فلما مضى في صلاته نادته أيضًا، فقالت: أي جريج إني أنا أمك أشرف علي أكلمك، فقال: أي رب صلاتي، وأمي، فمضى في صلاته، فقالت: اللهم لا تمته حتى تريه المومسة.\nوكانت راعية ترعى وتؤي غنمها إلى ظل صومعته، فأصابت فاحشة، فحملت، فقالوا: ممن هذا الحمل؟ فقالت: من جريج صاحب الصومعة، وكان زنا بها رجل راعي ضأن، فجاءوا بالفؤوس، وبالمرور (^١٠) فقالوا: يا جريج يا جريج يا مرائي، انزل، فجعل يصلي فلما رأوه لا يلتفت إليهم أخذوا في هدم صومعته، فنزل إليهم فجعلوا في عنقه وعنقها حبلا فقرنوهما فطوفوا بهما في الناس، فوضع إصبعه على بطنها، فقال يا غلام من أبوك؟ فقال: أبي فلان راعي الضأن، فتركوه، وقالوا له: إن شئت بنينا لك صومعتك من ذهب،\n⦗٣٠٤⦘ وإن شئت من فضة، فقال: لا، ولكن أعيدوها كما كانت\" (^١١).\n_________\n(^١) هو: موسى بن إسماعيل التبوذكي.\n(^٢) زيادة من (ك).\n(^٣) أي: شيخ المصنف في الإسناد الأول، وهو: محمد بن يحيى الذهلي.\n(^٤) ابن أبي عطاء الثقفي مولاهم.\n(^٥) في (ك): \"حدثنا\".\n(^٦) هو: الصائغ.\n(^٧) زيادة من (ك).\n(^٨) (ك ٥/ ٢٠٥/ أ).\n(^٩) زيادة من (ك).\n(^١٠) جمع مر -بفتح الميم - وهو الحبل. لسان العرب (٥/ ١٦٩).\n(^١١) إسناد هذا الحديث رجاله ثقات، وقد تقدم تخريج الحديث برقم (١١١٢١)، من طريق حميد بن هلال عن أبي رافع.\nفوائد الاستخراج:\n١/ بيان أن جريجا كان في بني إسرائيل.\n٢/ بيان أن المرأة البغي كانت راعية غنم، وكانت تؤي غنمها إلى ظل صومعة جريج، وعند مسلم أن المرأة كانت في القرية، فخرجت فوقع عليها الراعي.\n٣/ في هذه الرواية زيادة، وهي قوله: \"فجعلوا في عنقه وعنقها حبلا\".\n٤/ في هذه الرواية أن الصبي كان في بطن أمه، وكانت حاملا به، وفي رواية مسلم أن الصبي كان مولودا، ومسح جريج على رأسه.","vol":"19","page":302},{"text":"١١١٢٤ - حدثنا محمد بن كثير الحراني، حدثنا أحمد بن أبي شعيب (^١)، وأبو الأصبغ (^٢)، وسعيد بن حفص (^٣)، قالوا: حدثنا محمد بن سلمة (^٤)، عن محمد بن إسحاق (^٥)، عن يزيد بن عبد الله بن قسيط (^٦)، عن محمد (^٧) بن شرحبيل، عن أبي هريرة، قال: قال رسول الله ﷺ \"ما تكلم\n⦗٣٠٥⦘ مولود في صغره إلا عيسى بن مريم، وصاحب جريج الراهب، كان يصلي في صومعته فأتته أمه … \" وذكر الحديث (^٨).\n_________\n(^١) أبو الحسن أحمد بن عبد الله بن أبي شعيب مسلم الحراني مولى قريش.\n(^٢) اسمه: عبد العزيز بن يحيى بن يوسف البكائي الحراني، مولى بني البكاء.\n(^٣) هو النفيلي، أبو عمرو الحراني.\n(^٤) ابن عبد الله الباهلي مولاهم أبو عبد الله الحراني.\n(^٥) ابن يسار أبو بكر المطلبي مولاهم المدني إمام المغازي.\n(^٦) بقاف ومهملتين مصغر: ابن أسامة الليثي، أبو عبد الله المدني.\n(^٧) ابن ثابت بن شرحبيل العبدري، أبو مصعب الحجازي، نسب إلى جده في الإسناد. =\n⦗٣٠٥⦘ = ذكره ابن حبان في الثقات، وقال ابن حجر: \"مقبول\".\nانظر: الثقات لابن حبان (٥/ ٣٥٨)، التقريب (ص ٤٧٠).\n(^٨) إسناد المصنف فيه عنعنة ابن إسحاق، وهو مدلس، ومحمد بن شرحبيل لم يوثقه غير ابن حبان.\nوأصل الحديث تقدم تخريجه برقم (١١١٢٠)، من طريق محمد بن سيرين عن أبي هريرة.\nوأخرجه البخاري في الأدب المفرد، من طريق عبد الأعلى عن محمد بن إسحاق عن يزيد به، (ص ٢٦، رقم ٣٣).","vol":"19","page":304},{"text":"١١١٢٥ - حدثنا محمد بن يحيى، حدثنا عبد العزيز بن يحيى الحراني، حدثنا محمد -يعني: ابن سلمة- عن محمد بن إسحاق بإسناده مثله: \"وهو يصلي، فقالت: يا جريج، قال: صلاتي، وأمي، ثم أقبل على صلاته … \" وذكر الحديث (^١).\n_________\n(^١) انظر: تخريج الحديث رقم (١١١٢٤).","vol":"19","page":305},{"text":"١١١٢٦ - حدثنا ابن الجنيد، حدثنا يحيى بن غيلان (^١)، حدثنا أبو عوانة، عن عمر بن أبي سلمة (^٢)، عن\n⦗٣٠٦⦘ أبيه (^٣)، عن أبي هريرة: أن رسول الله ﷺ قال: \"كان رجل من بني إسرائيل تاجرا، كان ينقص مرة، ويزيد أخرى، فقال: ما في هذه التجارة خير، لألتمسنّ تجارة لا نقصان فيها، فابتنى صومعة، فترهب فيها، وكان اسمه جريج، وكان يريح (^٤) إلى صومعته. راعي ضأن (^٥) وراعية معه، وأن أم جريج أتته فصرخت به، فكان قائما يصلي، فقالت: يا جريج، فقال جريج: أمي والصلاة، ثم قالت: يا جريج، قال: أمي والصلاة، قال: فذهبت، ثم أتته يوما آخر … \" وذكر الحديث (^٦).\n_________\n(^١) ابن عبد الله بن أسماء الخزاعي، أو الأسلمي البغدادي، أبو الفضل.\n(^٢) ابن عبد الرحمن بن عوف الزهري قاضي المدينة، قتل بالمدينة سنة ١٣٢ هـ.\nقال يحيى بن سعيد القطان: \"كان شعبة يضعف عمر بن أبي سلمة\" قال الجوزجاني: \"ليس بقوي في الحديث\"، قال أبو حاتم: \"صالح صدوق في الأصل، ليس بذلك القوي يكتب حديثه، ولا يحتج به يخالف في بعض الشيء\" قال =\n⦗٣٠٦⦘ = النسائي: \"ليس بالقوي\"، قال ابن حجر: \"صدوق يخطئ\" انظر: الشجرة في أحوال الرجال (ص ٢٤٦، رقم ٢٥٣)، التقريب (ص ٤١٣)، الجرح (١١٧١٦ - ١١٨)، الضعفاء والمتروكين للنسائي (ص ٢٢٢، رقم ٤٦٧).\n(^٣) هو: أبو سلمة بن عبد الرحمن بن عوف الزهري، قيل: اسمه عبد الله، وقيل: إسماعيل.\n(^٤) جاء في (ك): \"يرتع\".\n(^٥) (ك / ٥/ ٢٠٥ ب).\n(^٦) إسناد المصنف فيه ضعف، وتقدم تخريج الحديث برقم (١١١٢٠)، من طريق محمد بن سيرين عن أبي هريرة.","vol":"19","page":305},{"text":"١١١٢٧ - ز - حدثنا علي بن حرب، حدثنا ابن فضيل (^١)، حدثنا الحسن بن عمرو (^٢)، عن مجاهد، عن أبي هريرة قال: قال النبي ﷺ:\n⦗٣٠٧⦘ \"لا يدخل الجنة ولد زنا، وكان في بني إسرائيل راهب في صومعة له يدعى جريجا، وكان أمة لبعضهم ترعى غنيمة وتأوي إلى صومعته لتأنس بجريج … \" وذكر الحديث (^٣).\n_________\n(^١) هو: محمد بن فضيل بن غزوان.\n(^٢) الفقيمي التميمي الكوفي. وثقه أحمد، وابن معين، وابن حجر، وغيرهم انظر: تاريخ الدارمي (ص ٥٨، رقم ٨١)، الجرح (٣/ ٢٦)، تهذيب الكمال =\n⦗٣٠٧⦘ = (٦/ ٢٨٥)، التقريب (ص ١٦٢).\n(^٣) هذا الحديث من زيادات المصنف، ورجال إسناده ثقات، وهو مركب من حديثين: الحديث الأول: \"لا يدخل الجنة ولد زنا\" وقد أخرجه النسائي في الكبرى (٣/ ١٧٧، رقم ٤٩٢٤)، وأبو نعيم في الحلية (٣/ ٣٠٧)، من طريق محمد بن فضيل به، والطحاوي في مشكل الآثار (٢/ ٣٧٠، رقم ٩١٢) من طريق الحسن بن عمرو به.\nوقد اختلف الرواة فيه عن مجاهد اختلافا كثيرا، وقد ذكر هذا الاختلاف النسائي في سننه الكبرى (٣/ ١٧٦)، وأبو نعيم في الحلية (٣/ ٣٠٧ - ٣٠٩)، والمزي في تحفة الأشراف (١٠/ ١٤٠ - ٣١٦)، وللحديث شواهد:\nالأول: حديث عبد الله بن عمرو: أخرجه أحمد (٢/ ٢٠١)، والنسائي في السنن الكبرى (٣/ ١٧٥)، وأبو نعيم في الحلية (٣/ ٣٠٩)، والطحاوى في مشكل الآثار (٢/ ٣٧٣)، رقم ٩١٤).\nالثاني: حديث أبي قتادة: أخرجه الطحاوي في مشكل الآثار (٢/ ٣٤٧) رقم (٩١٥)، وأبو نعيم في الحلية (٣/ ٣٠٨).\nوقد تكلم الشيخ ناصر الدين الألباني، على الحديث وعلى طرقه ثم قال: \"وجملة القول أن الحديث -حديث عبد الله بن عمرو- بهذه الطرق والشواهد لا ينزل عن درجة الحسن). انظر: السلسلة الصحيحة (٢/ ٣٨٥) رقم (٦٧٣).\nالحديث الثاني وفيه قصة جريج، وهي في الصحيحين، انظر: تخريج الحديث رقم (١١١٢٠).","vol":"19","page":306},{"text":"١١١٢٨ - حدثنا سعيد بن مسعود (^١)، أخبرنا يونس بن محمد (^٢)، حدثنا الليث ح\nوحدثنا ابن شاذان (^٣) الجوهري، حدثنا عاصم بن علي (^٤)، حدثنا الليث، عن جعفر بن ربيعة (^٥)، عن ابن هرمز (^٦)، عن أبي هريرة عن النبي ﷺ … قصة جريج بطوله (^٧).\n_________\n(^١) المروزي.\n(^٢) المؤدب.\n(^٣) اسمه محمد بن شاذان بن يزيد، أبو بكر الجوهري.\n(^٤) ابن عاصم بن صهيب الواسطي، أبو الحسن التيمي مولاهم.\n(^٥) ابن شرحبيل بن حسنة الكندي، أبو شرحبيل المصري.\n(^٦) هو عبد الرحمن بن هرمز الأعرج.\n(^٧) إسناد المصنف حسن، وقد تقدم تخريج الحديث برقم (١١١٢٠) من طريق محمد بن سيرين عن أبي هريرة.","vol":"19","page":308},{"text":"١١١٢٩ - حدثنا الدقيقي، حدثنا محمد بن أبي نعيم (^١) الواسطي، حدثنا حماد بن زيد، حدثنا أيوب، عن محمد (^٢)، عن أبي هريرة قال: تكلم في المهد ثلاثة: عيسى بن مريم ﵉، وصاحب جريج … وذكر الحديث (^٣).\n_________\n(^١) هو: محمد بن موسى بن أبي نعيم الواسطي الهذلي.\n(^٢) ابن سيرين.\n(^٣) إسناد المصنف حسن وقد تقدم تخريج الحديث برقم (١١١٢٠)، من طريق جرير بن =\n⦗٣٠٩⦘ = حازم، عن محمد بن سيرين عن أبي هريرة.","vol":"19","page":308},{"text":"١١١٣٠ - ز - حدثنا علي بن حرب، حدثنا أبو مسعود -[يعني] (^١) الزجاج (^٢) -، عن أبي سعد (^٣). عن سماك بن حرب، عن النعمان بن بشير، قال: قال النبي ﷺ: \"إن (^٤) ثلاثة خرجوا … \" وذكر الحديث (^٥).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: عبد الرحمن بن الحسن الزجاج.\n(^٣) البقال كما جاء مصرحا عند الطبراني في الدعاء (٢/ ٨٦٨ رقم (١٩١)، واسمه سعيد بن المرزبان.\n(^٤) هكذا في الأصل، ومسند أحمد، ومعجم الطبراني الأوسط، وجاء في (ك): \"وذكر\".\n(^٥) أي حديث الغار، وهذا الحديث من زيادات المصنف، إسناده ضعيف بسبب أبي سعيد البقال، فهو ضعيف.\nوقد أخرج هذا الحديث أحمد في مسنده (٤/ ٢٧٤)، والطبراني في الأوسط (٥/ ١٥٤)، رقم ٢٨٣٧ مجمع البحرين) من طريق وهب بن منبه، عن النعمان بن بشير، وقال الهيثمي: \"رواه أحمد والطبراني في الأوسط والكبير، والبزار بنحوه من طرق، ورجال أحمد ثقات\" (مجمع الزوائد ٨/ ١٤٢).\nوأصل الحديث ثابت في الصحيحين وغيره من حديث ابن عمر وغيره رضي الله عن الجميع.\nانظر: صحيح البخاري (كتاب البيوع -باب إذا اشترى شيئًا لغيره بغير إذنه فرضي - ٣/ ٧٧١، رقم ٢١٠٢، وصحيح مسلم (كتاب الذكر والدعاء باب قصة أصحاب الغار - (٤/ ٢٠٩٩) رقم (١٠٠). =\n⦗٣١٠⦘ = ملحوظة: هذا الحديث ليس له صلة بالباب، وإنما له علاقة بما تدور عليه أحاديث الباب وهو: بر الوالدين، فإن حديث أصحاب الغار فيه خبر الرجل الذي قال: \"اللهم إنه كان لي والدان شيخان كبيران … \" وذكر خبر برِّه بهما.\nولعل المصنف من أجل هذا ساق حديث النعمان في آخر هذا الباب، والله أعلم.","vol":"19","page":309},{"text":"<span data-type='title' id=toc-1404>باب: بيان الخبر الدال على أن من أدرك أبويه أو أحدهما عند ضعفهما فبرهما أو أحدهما أدخله بره إياهما الجنة</span>","vol":"19","page":310},{"text":"١١١٣١ - حدثنا أبو أمية، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال (^١)، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"رغم أنفه\" ثلاثا، قالوا: من يا رسول الله؟ قال: \"من أدرك والديه عند الكبر أو أحدهما، ولم يدخل الجنة\" (^٢).\nرواه أبو عوانة (^٣) عن سهيل مثله.\n_________\n(^١) التيمي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب رغم أنف من أدرك أبويه أو أحدهما عند الكبر فلم يدخل الجنة -٤/ ١٩٧٨، رقم ١٠).\nفائدة الاستخراج:\n١/ تسمية سهيل في الإسناد.\n٢/ أتم المصنف لفظ حديث سليمان التيمي، بينما ساق مسلم الإسناد وطرف المتن، وأحال على رواية جرير عن سهيل.\n(^٣) الوضاح بن عبد الله بن اليشكري، ومن طريقه أخرجه مسلم في صحيحه (انظر التخريج السابق).","vol":"19","page":310},{"text":"<span data-type='title' id=toc-1405>باب: فضيلة الرجل يبر أهل ودّ (^١) أبيه</span>\n_________\n(^١) أي صديقا من أهل مودته، وهي محبته، قاله القاضي عياض.\nشرح صحيح مسلم للنووي (١٦/ ١٦٥)، لسان العرب (٣/ ٤٥٤).","vol":"19","page":311},{"text":"١١١٣٢ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني سعيد بن أبي أيوب، عن الوليد بن أبي الوليد، عن عبد الله بن دينار، عن ابن عمر: أن رجلا من الأعراب لقيه بطريق مكة، فسلم عليه عبد الله بن عمر، وحمله على حمار كان يركبه، وأعطاه عمامة كانت على رأسه.\nفقال ابن دينار: فقلت له: أصلحك الله إنهم الأعراب (^٢). وهم يرضون باليسير، فقال عبد الله بن عمر، إن أبا هذا كان ودّا لعمر بن الخطاب ﵁، وإني سمعت رسول الله ﷺ يقول: \"إن أبر البر أن يصل الرجل أهل ود أبيه\" (^٣).\n_________\n(^١) هو: عبد الله بن وهب القرشي مولاهم المصري، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٠٦/ أ).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل صلة أصدقاء الأب والأم ونحوهما -٤/ ١٩٧٩، رقم ١١).\nفائدة الاستخراج: بيان القائل لابن عمر: \"أصلحك الله\" وهو ابن دينار، حيث جاء مبهما عند مسلم، بلفظ: \"فقلنا له\".","vol":"19","page":311},{"text":"١١١٣٣ - حدثنا أبو يحيى بن أبي مسرة (^١)، ويوسف بن مسلم،\n⦗٣١٢⦘ قالا: حدثنا المقري (^٢)، حدثنا حيوة (^٣) [قال] (^٤): حدثني أبو عثمان (^٥) الوليد بن أبي الوليد، عن عبد الله بن دينار، عن ابن عمر قال: قال رسول الله ﷺ: \"إن أبر البر أن يصل الرجل أهل ود أبيه\" (^٦).\nزاد يوسف: \"بعد أن يتولى الأب\".\nرواه ابن أبي مريم (^٧) عن يحيى بن أبي أيوب (^٨)، عن الوليد بن أبي\n⦗٣١٣⦘ الوليد (^٩)، نحوه (^١٠).\n_________\n(^١) هو: عبد الله بن أحمد بن أبي مسرة.\n(^٢) هو: عبد الله بن يزيد، ومن طريقه أخرجه البخاري في الأدب المفرد (ص ٢٩، رقم ٤١).\n(^٣) ابن شريح، أبو زرعة المصري.\n(^٤) زيادة من (ك).\n(^٥) موضع الالتقاء هو: أبو عثمان الوليد بن أبي الوليد، واسم أبي الوليد: عثمان مولى عثمان، أو ابن عمر المدني. انظر: التقريب (ص ٥٨٤).\n(^٦) انظر: تخريج الحديث رقم (١١١٣٢).\nفائدة الاستخراج:\n١/ متابعة حيوة لسعيد بن أبي أيوب عند مسلم.\nقال ابن أبي حاتم: \"سألت أبي عن حيوة بن شريح، وسعيد بن أبي أيوب، ويحيى بن أبي أيوب، فقال: حيوة أعلى القوم، وهو ثقة، وهو أحب إلي منهما\". الجرح ٣/ ٣٠٧).\n٢/ بيان الزيادة التي زادها يوسف بن مسلم، وهي عند مسلم من طريق ابن الهاد عن ابن دينار.\n(^٧) هو: سعيد بن الحكم الجمحي مولاهم.\n(^٨) الغافقي المصري.\n(^٩) موضع الالتقاء هو: الوليد بن أبي الوليد.\n(^١٠) في (ك): \"بنحوه\"، وهذا الحديث علقه المصنف ﵀ هنا، وقد تقدم تخريجه موصولا في الحديث رقم (١١١٣٢).","vol":"19","page":311},{"text":"١١١٣٤ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب (^١)، حدثنا حيوة بن شريح، عن ابن الهاد (^٢)، عن عبد الله بن دينار، عن ابن عمر، أن النبي ﷺ قال: \"إن أبر البر أن يصل الرجل ود أبيه\" (^٣).\nهذا صحيح (^٤) كذا قال ابن وهب: حيوة عن ابن الهاد.\n_________\n(^١) هو: عبد الله بن وهب القرشي مولاهم المصري، الفقيه، وهو موضع الالتقاء.\n(^٢) هو: يزيد بن عبد الله بن أسامة بن الهاد.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل صلة أصدقاء الأب والأم ونحوهما -٤/ ١٩٧٩، رقم ١٢).\nفائدة الاستخراج:\nذكر التوكيد \"إن أبر البر\" وعند مسلم: \"أبر البر\".\n(^٤) بين أبو عوانة هنا أن الصواب في رواية حيوة هي عن ابن الهاد عن ابن دينار، وهي طريق ابن وهب عن حيوة عن ابن الهاد، كذا أخرجها ابن وهب في جامعه (١/ ١٧٣، رقم ١٠٧).\nوهي اختيار الإمام مسلم ﷺ الله -، انظر تخريج الرواية السابقة (رقم ١١١٣٣) جاء به من طريق المقرئ عن حيوة عن الوليد.","vol":"19","page":313},{"text":"١١١٣٥ - حدثنا أبو أمية، حدثنا عاصم بن علي، حدثنا\n⦗٣١٤⦘ الليث بن سعد (^١)، عن يزيد بن أسامة بن الهاد، عن عبد الله بن دينار عن عبد الله بن عمر: أنه كان في سفر. فمر به أعرابي، فقال: ألست ابن فلان ابن فلان، قال: بلى، فأعطاه حمارًا، كان إذا مل راحلته يتروح عليه، وعمامة كان يشد بها رأسه، فلما أدبر الأعرابي، قال بعض أهله: كان هذا يرضى بدرهم أو درهمين، فأعطيته حمارك الذي كنت تروح عليه إذا مللت، وعمامتك التي تشد بها رأسك، قال: إني سمعت رسول الله ﷺ يقول: \"إن أبر البر صلة المرء أهل ود أبيه بعد ما يولي\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الليث بن سعد.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل صلة أصدقاء الأب والأم ونحوهما -٤/ ١٩٧٩، رقم ١٣).\nفائدة الاستخراج: جاء عند مسلم: \"بعض أصحابه\"، وجاء بيان المراد من ذلك عند المصنف: \"بعض أهله\".","vol":"19","page":313},{"text":"١١١٣٦ - حدثنا الربيع بن سليمان، أخبرنا ابن وهب، قال: حدثني الليث، عن خالد بن يزيد (^١)، عن عبد الله بن دينار (^٢)، عن عبد الله بن عمر: أنه مر به أعرابي في سفر، وكان أبو الأعرابي صديقا لعمر بن الخطاب ﵁، فقال له ابن عمر: ألست ابن فلان؟ قال: بلى،\n⦗٣١٥⦘ فأمر له ابن عمر بحمار له كان يُستعقب له ويركبه، ونزع عمامة (^٣) كانت على رأسه، فأعطاها إياه، وقال: اشدد بها رأسك، فقال له بعض من مع ابن عمر: إنما (^٤) يكفى هذا بدرهمين (^٥)، فقال ابن عمر: إن رسول الله ﷺ قال: \"إن (^٦) أبر البر صلة الرجل أهل ود أبيه بعد أن تولى\" (^٧).\n_________\n(^١) الجمحي، أبو عبد الرحيم المصري.\n(^٢) موضع الالتقاء هو: عبد الله بن دينار.\n(^٣) في (ك): \"عمامته\".\n(^٤) في (ك): \"أنه\".\n(^٥) في (ك): \"درهمين\".\n(^٦) (ك ٥/ ٢٠٦/ ب).\n(^٧) انظر: تخريج الحديث رقم (١١١٣٥).","vol":"19","page":314},{"text":"<span data-type='title' id=toc-1406>باب [بيان] (^١) الخبر الدال أن الرجل إذا أحسن خلقه. مع أقاربه وأهل ود أبيه وغيرهم فقه بر ووصل، وأن من الإثم ما يضمر في القلب مما (^٢) يكره أن يطلع عليه</span>\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): \"ما\".","vol":"19","page":316},{"text":"١١١٣٧ - حدثنا أبو علي الحسن بن محمد بن الصباح (^١) الزعفراني (^٢) وعباس الدوري، والحسن (^٣) بن عفان، وعمار بن رجاء، قالوا: حدثنا زيد بن الحباب (^٤)، حدثنا معاوية بن صالح (^٥)، قال: حدثني عبد الرحمن بن جبير بن نفير الحضرمي، عن أبيه، أنه سمع النواس بن سمعان الأنصاري (^٦):\n⦗٣١٧⦘ أنه سأل رسول الله ﷺ عن البر والإثم، فقال رسول الله ﷺ: \"البر حسن الخلق، والإثم ما حاك (^٧) في صدرك، وكرهت أن يطلع عليه الناس\" (^٨).\n_________\n(^١) الفقيه، تلميذ الإمام الشافعي.\n(^٢) بفتح الزاي المنقوطة وسكون العين المهملة، وفتح الفاء والراء المهملة: نسبة إلى قرية قرب بغداد، يقال لها: الزعفرانية (الأنساب (٦/ ٢٩٨)، وفيات الأعيان (٢/ ٧٤).\n(^٣) ابن علي بن عفان العمري أبو محمد الكوفي.\n(^٤) ابن الريان التميمي، أبو الحسين العكلي، الكوفي.\n(^٥) موضع الالتقاء، هو: معاوية بن صالح.\n(^٦) قال النووي ﵀: \"هكذا وقع في نسخ صحيح مسلم \"الأنصاري\" قال أبو علي الجياني: هذا وهم، وصوابه: الكلابي فإن النواس بن سمعان كلابي مشهور، قال المازري والقاضي عياض: المشهور أنه كلابي ولعله حليف للأنصار\". =\n⦗٣١٧⦘ = شرح صحيح مسلم (١٦/ ١٦٧) الإصابة (٦/ ٤٧٨).\n(^٧) قال ابن الأثير: \"يقال: حك الشيء في نفسي إذا لم تكن منشرح الصدر به، وكان في قلبك منه شيء من الشك والريب، وأوهمك أنه ذنب وخطئة إهـ. النهاية (١/ ٤١٨).\n(^٨) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تفسير البر والإثم - ٤/ ١٩٨٠، رقم ١٤).","vol":"19","page":316},{"text":"١١١٣٨ - حدثنا بحر بن نصر (^١)، حدثنا ابن وهب (^٢)، حدثني معاوية بن صالح، عن عبد الرحمن بن جبير، عن أبيه (^٣)، عن نواس بن سمعان، قال: أقمت مع رسول الله ﷺ بالمدينة سنة، ما يمنعني من الهجرة إلا المسألة، كان أحدنا إذا هاجر لم يسأل رسول الله ﷺ عن شيء، [قال] (^٤): فسألته عن البر والإثم، فقال رسول الله ﷺ: \"البر حسن الخلق، والإثم ما حاك في نفسك، وكرهت أن يطلع عليه\n⦗٣١٨⦘ الناس\" (^٥).\n_________\n(^١) ابن سابق الخولاني مولاهم أبو عبد الله المصري.\n(^٢) هو: عبد الله بن وهب القرشي مولاهم، المصري وهو موضع الالتقاء.\n(^٣) جبير بن نفير بن مالك بن عامر الحضرمي.\n(^٤) زيادة من (ك).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تفسر البر والإثم - ٤/ ١٩٨٠، رقم ١٥).","vol":"19","page":317},{"text":"١١١٣٩ - حدثنا أبو العباس عبد الله بن محمد بن عمرو بن الجراح الأزدي الغزي، حدثنا (^١) أسد بن موسى، حدثنا معاوية بن صالح (^٢)، عن عبد الرحمن بن جبير بن نفير عن أبيه، عن نواس بن سمعان قال: سألت رسول الله ﷺ عن البر والإثم فقال: \"البر حسن الخلق، والإثم ما حاك في صدرك، وكرهت أن يطلع عليه الناس\" (^٣).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) موضع الالتقاء هو: معاوية بن صالح.\n(^٣) انظر تخريج الحديث رقم (١١١٣٧).","vol":"19","page":318},{"text":"<span data-type='title' id=toc-1407>باب: بيان ثواب من وصل رحمه، وعقاب من قطعه (^١) وثواب من يصل من قطعه</span>\n_________\n(^١) القطع: يدل على صرم وإبانة شيء من شيء، والقطيعة: الهجران، والمراد به: ترك البر والإحسان إلى الأهل والأقارب، وقد جاء في النهي عن قطيعة الرحم آيات وأحاديث كثيرة ساق المصنف شيئا منها، وكتب السنة والآداب مليئة بذلك.\nانظر: معجم مقاييس اللغة (٥/ ١٠١)، لسان العرب (٨/ ٢٨٠)، تفسير القرآن العظيم (٧/ ٣٠٠)، البر والصلة لابن الجوزي (ص ١٤٩).","vol":"19","page":319},{"text":"١١١٤٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، حدثني (^١) سليمان بن بلال، عن معاوية بن أبي مزرد (^٢)، عن أبي الحباب سعيد بن يسار، عن أبي هريرة أن رسول الله ﷺ قال: \"خلق الله الخلق، فلما فرغ منه قامت الرحم، فقال: مه، فقالت: هذا (^٣) مقام العائذ من القطيعة، فقال: نعم، ألا ترضين أن أصل من وصلك، وأقطع من قطعك، قالت: بلى، قال: فذلك لك\" (^٤).\n_________\n(^١) في (ك): \"قال: أخبرني\".\n(^٢) موضع الالتقاء هو: معاوية بن أبي مزرد، واسم أبي مزرد: عبد الرحمن بن يسار المدني، مولى بني هاشم.\n(^٣) نسخة: (ك) (٢٠٧/ أ).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب صلة الرحم وتحريم قطيعتها - ٤/ ١٩٨٠، رقم ١٦).\nوأخرجه البخاري في صحيحه كتاب التفسير باب تفسير سورة محمد ﷺ =\n⦗٣٢٠⦘ = ﴿وَتُقَطِّعُوا أَرْحَامَكُمْ﴾ (٤/ ١٨٢٨) رقم (٤٥٥٢).\nكلاهما من طريق حاتم بن إسماعيل، عن معاوية به.","vol":"19","page":319},{"text":"١١١٤١ - حدثنا يزيد بن سنان، حدثنا أبو بكر الحنفي (^١)، حدثنا معاوية بن أبي مزرد المديني (^٢)، حدثنا عمي سعيد بن يسار أبو الحباب، قال: سمعت أبا هريرة يخبر عن رسول الله ﷺ قال: \"إن الله ﷿ خلق الخلق، حتى إذا فرغ من خلقه قامت الرحم، قالت: هذا مقام العائذ بك من القطيعة، قال: نعم، ألا ترضين أن أصل من وصلك، وأقطع من قطعك\" اقرأوا إن شئتم: ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا في الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ (٢٢) (^٣) أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ (٢٣) أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴾ (^٤) (^٥)\n⦗٣٢١⦘ وكذا قال حاتم بن إسماعيل عن معاوية بن أبي مزرد، قال: حدثني عمي أبو الحباب سعيد بن يسار (^٦) [ح] (^٧).\nحدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، حدثنا ابن أبي مريم (^٨)، حدثنا سليمان بن بلال، ومحمد بن جعفر بن أبي كثير (^٩)، قالا: حدثنا معاوية بن أبي مزرد (^١٠)، عن سعيد بن يسار، عن أبي هريرة قال: قال رسول الله ﷺ: \"لما فرغ الله ﷿ من الخلق، تعلقت الرحم بحقوي الرحمن (^١١) فقال: مه، قالت: مقام العائذ\n⦗٣٢٢⦘[بك] (^١٢) من القطيعة، قال: أما ترضين أن أصل من وصلك، وأقطع من قطعك\" (^١٣).\n_________\n(^١) هو عبد الكبير بن عبد المجيد البصري.\n(^٢) موضع الالتقاء هو: معاوية بن أبي مزرد.\n(^٣) قال ابن كثير ﵀: \"وهذا نهى عنه الإفساد في الأرض عموما، وعن قطع الأرحام خصوصا، بل قد أمر الله تعالى بالإصلاح في الأرض وصلة الأرحام، هو: الإحسان إلى الأقارب في المقال والفعال وبذل الأموال، وقد وردت الأحاديث الصحاح، والحسان بذلك عن رسول الله ﷺ، من طرق عديدة، ووجوه كثيرة … \"إهـ.\nتفسير القرآن العظيم (٧/ ٣٠٠)، وانظر: الجامع لأحكام القرآن (١٦/ ٢٤٥).\n(^٤) سورة محمد الآيات (٢٢ - ٢٤).\n(^٥) انظر تخريج الحديث رقم (١١١٤٠).\n(^٦) من هذا الطريق أخرجه مسلم في صحيحه من طريق قتيبة بن سعيد، ومحمد بن عباد كلاهما عن حاتم به.\nوأخرجه البخاري في صحيحه من طريق إبراهيم بن حمزة، عن حاتم به، انظر تخريج حديث (١١١٤٠).\n(^٧) زيادة من (ك).\n(^٨) هو: سعيد بن أبي مريم.\n(^٩) الأنصاري الزرقي مولاهم المدني.\n(^١٠) موضع الالتقاء هو: معاوية بن أبي مزرد.\n(^١١) قال شيخ الإسلام ابن تيمية ﵀: \"وهذا الحديث في الجملة من أحاديث الصفات التي نص الأئمة على أنه يمر كما جاء، وردوا على من نفى موجبه، وما ذكره الخطابي وغيره: أن هذا الحديث مما يتأول بالاتفاق، فهذا بحسب علمه حيث لم يبلغه فيه عن أحد من العلماء أنه جعله من أحاديث الصفات التي تمر كما جاءت … \" اهـ.\nثم نقل ﵀ عن الإمام أحمد وابن حامد إثبات هذه الصفة كما جاءت.\nوممن نقل عنه إثبات هذه الصفة كما جاءت: القاضي أبو يعلى، وأبو موسى =\n⦗٣٢٢⦘ = المديني، وشيخ الإِسلام ابن تيمية كما تقدم والشيخ عبد الله الغنيمان.\nانظر: المجموع المغيث لأبي موسى المديني (١/ ٤٠٥)، فتح الباري (٨/ ٤٤٤)، شرح كتاب التوحيد من صحيح البخاري للغنيمان (٢/ ٣٨٢)، وفيه نقل كلام شيخ الإِسلام من كتابه نقض التأسيس، والقاضي أبي يعلى من كتابه إبطال التأويلات.\n(^١٢) زيادة من (ك).\n(^١٣) انظر تخريج الحديث رقم (١١١٤٠).\nفائدة الاستخراج: ذكر صفة الحقو للرحمان ﷿، وليست هي عند مسلم.","vol":"19","page":320},{"text":"١١١٤٢ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر -قال يونس: أخبرنا، وقال بحر: حدثنا- ابن وهب حدثنا سليمان بن بلال، عن معاوية بن أبي مزرد (^١) عن يزيد بن رومان، عن عروة عن عائشة، أن رسول الله ﷺ قال: \"الرحم شِجْنة (^٢) من الله، من وصلها وصله، ومن\n⦗٣٢٣⦘ قطعها قطعه\" (^٣).\n_________\n(^١) موضع الالتقاء هو: معاوية بن أبي مزرد.\n(^٢) بكسر المعجمة، وسكون الجيم، بعدها نون، وجاء بضم أوله وفتحه روايتان: وأصل الشجنة: عروق الشجر المشتبكة.\nومعنى الحديث: إن الرحم أثر من آثار الرحمة مشتبكة بها، فالقاطع لها منقطع من رحمة الله، وقال الإسماعيلي: \"معنى الحديث: إن الرحم مشتق اسمها من اسم الرحمن فلها به علقة، وليس معناه أنها من ذات الله تعالى، تعالى الله عن ذلك\" اهـ\nويفسر هذا حديث عبد الرحمن بن عوف في السنن مرفوعًا: \"قال سبحانه: أنا الرحمن، خلقت الرحم وشققت لها اسما من اسمي\". انظر: الصحاح (٥/ ٢١٤٣)، =\n⦗٣٢٣⦘ = فتح الباري (١٠/ ٤٣٢)، عمدة القاري (١٨/ ١٣٠)، لسان العرب (١٣/ ٢٣٣).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب صلة الرحم وتحريم قطعتها -٤/ ١٩٨١، رقم ١٧)، والبخاري في صحيحه (كتاب الأدب -باب من وصل وصله الله - ٥/ ٢٢٣٢)، رقم ٥٦٤٣) من طريق سعيد بن أبي مريم عن سليمان بن بلال به.\nفائدة الاستخراج: جاء عند مسلم \"الرحم معلقة بالعرش\" وعند المصنف بلفظ: \"الرحم شجنة من الله\".","vol":"19","page":322},{"text":"١١١٤٣ - حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث، حدثنا ابن أبي مريم (^١)، حدثنا سليمان بن بلال، عن معاوية بن أبي مزرد، عن يزيد بن رومان بإسناده مثله (^٢).\n_________\n(^١) هو: سعيد بن أبي مريم، وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث رقم (١١١٤٢).","vol":"19","page":323},{"text":"١١١٤٤ - حدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة (^١)، عن الزهريّ عن محمَّد بن جبير بن مطعم، عن أبيه، عن النبي ﷺ قال: \"لا يدخل الجنة قاطع\" (^٢) (^٣).\n_________\n(^١) موضع الالتقاء هو: سفيان بن عيينة.\n(^٢) المراد بذلك قاطع الرحم، كما جاء ذلك مصرحًا به في الروايات الأخرى، وسوف يسوق المصنف، ﵀ بعض هذه الروايات انظر: الأحاديث رقم ١١١٤٧، ١١١٤٩، ١١١٥٠).\nوحمل القرطبي ﵀ نفى دخول الجنة في هذا الحديث على أنه لا يدخل الجنة ابتداءا حتى ينفذ فيه الوعيد. إكمال إكمال المعلم للأبي (٨/ ٥٠٤).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب صلة الرحم وتحريم =\n⦗٣٢٤⦘ = قطيعتها-٤/ ١٩٨١، رقم ١٨)، وأخرجه البخاري في صحيحه (كتاب الأدب- باب إثم القاطع - ٥/ ٢٢٣١ رقم ٥٦٣٨) من طريق الليث عن عقيل عن الزهريّ به.\nفائدة الاستخراج:\n١/ تسمية سفيان في الإسناد (ابن عيينة).\n٢ / موافقة يونس لزهير بن حرب عند مسلم في الرواية عن ابن عيينة، وذلك بعدم ذكر تفسير سفيان للحديث.\n* ساق المصنف هذا الحديث من طرق متعددة عن الزهريّ ﵀ وقد اختلف الرواة عنه في لفظ: \"الرحم\" فمنهم من أثبتها في متن الحديث فرويت مرفوعة، ومن الرواة من جاء بها مفسرة في آخر الحديث، ومن الرواة من لم يثبتها في الحديث.\nوبعد النظر في هذه الطرق يمكن معرفتها على النحو التالي:\nأولًا: من اختلف عليه من الرواة عن الزهريّ:\n١/ عبد الرزاق، عن معمر، فاختلفت الرواية عن عبد الرزاق.\nأ - فرويت عنه مرفوعة من طريق محمَّد بن رافع، وعبد بن حميد من شيوخ مسلم كما يفهم من صنيع الإِمام مسلم.\nانظر: صحيح مسلم (كتاب البر والصلة، رقم ١٩ مكرر).\n٢ / جاءت عنه مفسرة: من طريق محمَّد بن إسحاق السجزي، عند المصنف رقم ١١١٤٨).\n٣ / من لم يثبتها عنه: الإِمام أحمد في المسند (٤/ ٨٤)، وأحمد بن يوسف السلمي عند المصنف رقم (١١١٤٨).\nوخلاصة الكلام على طريق عبد الرزاق: أن الصواب عدم الإثبات لموافقته لأكثر الرواة عن الزهريّ في عدم إثبات هذه اللفظة.\nثانيا: من جاء بها مفسرة في آخر الحديث عن الزهريّ: =\n⦗٣٢٥⦘ = محمَّد بن يزيد الزبيدي، عند المصنف رقم (١١١٥١).\nويونس بن يزيد عند المصنف رقم (١١١٥٠).\nثالثا: من لم يثبتها: وهم سفيان بن عيينة، عند المصنف رقم (١١١٤٤).\nصالح بن كيسان، وفيه اختلاف بين النسخ انظر: حديث رقم (١١١٤٥).\nعقيل بن خالد على الصحيح انظر حديث رقم (١١١٤٩).\nسفيان بن حسين انظر حديث رقم (١١١٥٢، ١١١٥٣).\nمحمَّد بن إسحاق انظر حديث رقم (١١١٥٢).\nالإِمام مالك على الصحيح انظر حديث رقم (١١١٤٦).\nصالح بن أبي الأخضر انظر: حديث رقم (١١١٥٤).\nعثمان بن عمر انظر حديث رقم (١١١٥٥)، على الشك في رفع الحديث، وكان هذا الشك من المصنف.\nمعمر من طريق عبد الرزاق في أصح الروايات عنه انظر: حديث رقم (١١١٤٨).\nوبعد النظر في هذه الطرق: نجد أن الثقات من أصحاب الزهريّ لم يثبتوها مرفوعة إلى النبي ﷺ، وإنما الصواب فيها أنها تفسير من أحد الرواة ممن هو دون الزهري، فقد جاء تفسيرها عن سفيان بن عيينة (أخرجه مسلم في صحيحه، كتاب البر والصلة، رقم ١٨).","vol":"19","page":323},{"text":"١١١٤٥ - حدثنا أبو داود الحراني، حدثنا يعقوب بن إبراهيم (^١) بن سعد، حدثنا أبي (^٢)، عن صالح بن كيسان، عن ابن شهاب (^٣)، أن محمَّد بن جبير بن مطعم، أخبره عن أبيه قال: سمعت\n⦗٣٢٦⦘ النبي ﷺ يقول: \"لا يدخل الجنة قاطع رحم\" (^٤) (^٥).\n_________\n(^١) (ك ٥/ ٢٠٧ / ب).\n(^٢) هو: إبراهيم بن سعد بن عوف الزهري.\n(^٣) هو: الزهريّ، وهو موضع الالتقاء.\n(^٤) سقط من نسخة (ك) قوله: \"الرحم\" ولم أقف على طريق صالح بن كيسان، فيما بين يدي من المصادر، للترجيح بين النسختين في إثبات هذه اللفظة، أو نفيها في هذا الطريق.\n(^٥) انظر تخريج الحديث رقم (١١١٤٤).","vol":"19","page":325},{"text":"١١١٤٦ - حدثنا إبراهيم (^١) بن أبي داود الأسدي (^٢)، حدثنا عبد الله بن محمَّد بن أسماء (^٣)، حدثنا جويرية، عن مالك عن الزهريّ، أن محمَّد بن جبير بن مطعم أخبره أن أباه أخبره أن رسول الله ﷺ قال: \"لا يدخل الجنة قاطع\" (^٤).\n_________\n(^١) ابن سليمان بن داود، أبو إسحاق البرلسي -بفتح الباء والراء وضم اللام-. السير (١٢/ ٦١٢).\n(^٢) قال ابن يونس: \"أسدي أسد بن خزيمة\" تاريخ دمشق (٦/ ٤١٤).\n(^٣) موضع الالتقاء هو: عبد الله بن محمَّد بن أسماء الضبعي، وهو شيخ مسلم في هذا الحديث.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب صلة الرحم وتحريم قطيعتها-٤/ ١٩٨١، رقم ١٩).\nوتقدم تخريج البخاري له في حديث رقم (١١١٤٤).\nفائدة الاستخراج: خالف شيخ المصنف مسلما في روايته عن عبد الله بن محمَّد بن أسماء، حيث ساق مسلم الحديث من طريق شيخه عبد الله بن محمَّد بن أسماء بلفظ: \"قاطع رحم\" ورواية المنصف ليست فيها هذه اللفظة \"الرحم\" ووافق شيخ المصنف إبراهيم بن أبي داود في هذه الرواية عن عبد الله بن محمَّد بن أسماء، شيخ =\n⦗٣٢٧⦘ = ابن حبان الفضل بن الحباب فرواه عن عبد الله بن محمَّد بن أسماء بلفظ: \"لا يدخل الجنة قاطع\" ولم يذكر \"الرحم\" فترجح هذا رواية المصنف على رواية مسلم -والله أعلم- الإحسان في ترتيب صحيح ابن حبان (٢/ ١٩٩ - رقم ٤٥٤).","vol":"19","page":326},{"text":"١١١٤٧ - حدثنا إبراهيم بن الوليد الجَشَّاش، حدثنا سعيد بن داود الزنبري (^١) حدثنا مالك (^٢) بمثله (^٣).\n_________\n(^١) أبو عثمان المدني، قال ابن حجر: \"صدوق له مناكير عن مالك، يقال: اختلط عليه بعض حديثه\". التقريب (ص ٢٣٥).\n(^٢) ابن أنس الإِمام، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١١٤٦).","vol":"19","page":327},{"text":"١١١٤٨ - حدثنا أحمد بن يوسف السلمي، ومحمد بن إسحاق بن شبويه السجزي، قالا: حدثنا عبد الرزاق (^١)، حدثنا معمر، عن الزهريّ، عن محمَّد بن جبير بن مطعم، عن أبيه، قال: سمعت النبي ﷺ يقول: \"لا يدخل الجنة قاطع\" (^٢).\nزاد ابن إسحاق (^٣): يعني لرحمه.\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب صلة الرحم وتحريم قطعتها-١٤/ ٩٨٢، رقم ١٩ مكرر).\nوتقدم تخريج البخاري لهذا الحديث، انظر رقم (١١١٤٤).\n(^٣) وهو: محمَّد بن إسحاق بن شبوية.\nفائدة الاستخراج: ساق المصنف إسناد رواية عبد الرزاق ومتنها، واقتصر مسلم على الإسناد فقط. =\n⦗٣٢٨⦘ = تنبيه: أخرج مسلم هذا الحديث من طريق محمَّد بن رافع، وعبد بن حميد كلاهما عن عبد الرزاق عن معمر عن الزهريّ هذا الإسناد مثله -أي مثل طريق جويرية عن مالك عن الزهريّ، وقد تقدم- وقال: سمعت رسول الله ﷺ.\nولفظ حديث جويرية عن مالك عند مسلم: \"لا يدخل الجنة قاطع رحم\".\nفنبه أبو عوانة هنا أنه اختلف على عبد الرزاق في زيادة \"الرحم\"، فأثبتها محمَّد بن رافع، وعبد بن حميد عند مسلم، ولم يثبتهما أحمد بن يوسف السلمي عند أبي عوانة هنا، وكذلك الإِمام أحمد لم يثبتها كما في المسند (٤/ ٨٤)، وجاءت مفسرة من طريق محمَّد بن إسحاق بن شبوية عن عبد الرزاق عند أبي عوانة أيضًا، وتقدم توضيح ذلك، وأن الراجح في رواية عبد الرزاق عن معمر عدم إثبات لفظ \"الرحم\" والله تعالى أعلم.","vol":"19","page":327},{"text":"١١١٤٩ - حدثنا يوسف بن مسلم، حدثنا حجاج بن محمَّد، حدثنا (^١) الليث بن سعد، [قال] (^٢) حدثني عقيل (^٣)، عن الزهريّ (^٤)، أن محمَّد بن جبير بن مطعم، حدثه أن جبير بن مطعم أخبره أنه سمع رسول الله ﷺ يقول: \"لا يدخل الجنة قاطع\" (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) زيادة من (ك).\n(^٣) ابن خالد عقيل الأيلي أبو خالد الأموي.\n(^٤) موضع الالتقاء هو: الزهريّ.\n(^٥) انظر تخريج الحديث رقم (١١١٤٤).\nتنبيه: اختلف الرواة على الليث في هذا الحديث، فرواه حجاج بن محمَّد، كما في رواية المصنف هنا، ويحيى بن بكير وروايته عند البخاري في صحيحه (كتاب =\n⦗٣٢٩⦘ = الأدب -باب إثم القاطع- ٥/ ٢٢٣١، رقم ٥٦٣٨)، ولم يرفعا لفظ \"الرحم\" ورواه عبد الله بن صالح كاتب الليث، ورفع هذه اللفظة كما روى ذلك البخاري في الأدب المفرد (ص ٣٦، رقم ٦٤).\nوالراجح: هو رواية حجاج بن محمَّد ويحيى بن بكير لثقتهما، وأما عبد الله بن صالح فقد بان حاله.\nالخلاصة: أن الصحيح في رواية الليث عن عقيل هو: عدم رفع لفظ \"الرحم\".","vol":"19","page":328},{"text":"١١١٥٠ - أخبرنا (^١) يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يونس بن يزيد، عن ابن شهاب (^٢)، قال: أخبرني محمَّد بن جبير بن مطعم، عن أبيه أنه سمع النبي ﷺ يقول: \"لا يدخل الجنة قاطع\" قال: يريد (^٣) الرحم (^٤).\n[من هنا لم يخرجاه] (^٥)\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) هو: الزهريّ، وهو موضع الالتقاء.\n(^٣) جاء في الأصل وفي نسخة: (ك): \"يزيد\" بالزاي وكذلك جاء في النسخة التيمورية لكتاب التوحيد لابن خزيمة، والصواب: \"يريد\" بالراء المهملة، ثم قال مهملة في الآخر، كما هو عند ابن خزيمة في التوحيد في أكثر نسخه.\nانظر: التوحيد لابن خزيمة (٢/ ٨٦٢ حديث رقم ٥٧٩، وتعليق المعلق عليه).\n(^٤) انظر تخريج الحديث رقم (١١١٤٤).\n(^٥) زيادة من (ك).","vol":"19","page":329},{"text":"١١١٥١ - حدثنا سعيد بن عمرو السكوني (^١)، وأحمد بن\n⦗٣٣٠⦘ الفرج الحمصي (^٢)، وعيسى بن أحمد البلخي، قالوا: حدثنا بقية بن الوليد (^٣)، حدثنا محمَّد بن الوليد الزبيدي، عن الزهريّ (^٤)، عن محمَّد بن جبير بن مطعم، عن أبيه، قال: قال رسول الله ﷺ: \"لا يدخل الجنة قاطع\" يعني: لرحمه (^٥).\n_________\n(^١) أبو عثمان الحمصي.\n(^٢) أبو عتبة الحمصي المعروف بالحجازي الكندي.\n(^٣) ابن صائد بن كعب بن حريز الحميري الكلاعي الحمصي كنيته أبو يحمد.\n(^٤) موضع الالتقاء هو: الزهريّ.\n(^٥) انظر تخريج الحديث رقم (١١١٤٤).","vol":"19","page":329},{"text":"١١١٥٢ - حدثنا السلمي، حدثنا (^١) أبو الوليد (^٢)، حدثنا شعبة، عن سفيان بن حسين، ومحمد (^٣) سمعا الزهريّ (^٤)، عن محمَّد بن جبير بن مطعم، عن أبيه سمع النبي ﷺ يقول: \"لا يدخل الجنة قاطع\" (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) هو: الطيالسي.\n(^٣) ابن إسحاق بن يسار المطلبي مولاهم المدني. كما جاء مصرحًا به عند تمام في فوائده (٤/ ٣٧ رقم ١٢٦٧ الروض البسام)، والطبراني في المعجم الكبير (٢/ ١١٩ رقم ١٥١٥).\n(^٤) موضع الالتقاء هو: الزهري.\n(^٥) انظر تخريج الحديث: رقم (١١١٤٤).","vol":"19","page":330},{"text":"١١١٥٣ - حدثنا إبراهيم بن مرزوق، حدثنا عفان (^١) ح\n⦗٣٣١⦘ وحدثنا أبو المثنى (^٢)، وأبو قلابة (^٣)، قالا: حدثنا محمَّد بن كثير (^٤)، حدثنا شعبة، عن سفيان بن حسين، عن الزهريّ (^٥)، بإسناده مثله (^٦).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) هو: معاذ بن المثنى بن معاذ العنبري.\n(^٣) عبد الملك بن محمَّد الرقاشي.\n(^٤) العبدي، أبو عبد الله البصري.\n(^٥) موضع الالتقاء هو: الزهري.\n(^٦) انظر تخريج الحديث رقم: (١١١٤٤).","vol":"19","page":330},{"text":"١١١٥٤ - حدثنا أبو أمية، حدثنا عبد الغفار بن عبيد الله (^١)، حدثنا صالح بن أبي الأخضر (^٢) (^٣) عن الزهريّ (^٤) بإسناده مثله (^٥).\n_________\n(^١) هكذا في الأصل، وهو الصواب، وجاء في (ك) وكتاب الثقات لابن حبان: \"عبد الله\"، وهو عبد الغفار بن عبيد الله الكريزي، وجاء في المطبوع من الميزان: \"الكوثري\"، وهو خطأ، والصواب: \"الكريزي\" بالياء آخر الحروف ثم الزاي، وهكذا جاء في اللسان من المطبوع والمخطوط، وهكذا جاء في تلاميذ صالح في تهذيب الكمال.\nذكره ابن حبان في الثقات وقال: \"ربما خالف\" ونقل النبي في الميزان عن البخاري أنه قال: \"ليس بقائم الحديث\". انظر: التاريخ الكبير (٦/ ١٢٢)، الثقات لابن حبان (٨/ ٢٤٠)، تهذيب الكمال (١٣/ ٨)، الميزان (٣/ ٣٥٤) اللسان (٤/ ٤١).\n(^٢) اليمامي، مولى هشام بن عبد الملك.\n(^٣) (ك ٥/ ٢٠٨ / أ).\n(^٤) موضع الالتقاء هو: الزهريّ.\n(^٥) انظر تخريج الحديث رقم (١١١٤٤).","vol":"19","page":331},{"text":"١١١٥٥ - حدثنا ابن الفرجي (^١)، حدثنا إبراهيم بن المنذر (^٢)، حدثنا عمر (^٣) بن عثمان (^٤)، عن أبيه، عن ابن شهاب (^٥)، عن محمَّد بن جبير أظنه عن أبيه، أظنه عن النبي ﷺ بمثله (^٦). الشك من أبي عوانة (^٧).\n_________\n(^١) هو أبو جعفر محمَّد بن يعقوب بن الفرج الصوفي.\n(^٢) ابن عبد الله بن المنذر بن المغيرة بن عبد الله بن خالد بن حزام الأسدي الحزامي.\n(^٣) هكذا في الأصل، وإتحاف المهرة (٤/ ٣٠)، وهو الصواب كما في مصادر ترجمته، انظر: الجرح (٦/ ١٢٤)، تهذيب الكمال (٢١/ ٤٦٠)، التقريب (ص ٤٥١).\nوجاء في (ك): \"عمرو\" وهو خطأ.\n(^٤) ابن عمر بن موسى بن عبيد الله بن معمر القرشيّ التيمي، أبو حفص المدني.\n(^٥) الزهريّ، وهو موضع الالتقاء.\n(^٦) انظر تخريج الحديث رقم (١١١٤٤).\n(^٧) أي المصنف ﵀.","vol":"19","page":332},{"text":"١١١٥٦ - حدثنا يونس بن عبد الأعلى، وأبو عبيد الله (^١)، قالا: حدثنا ابن وهب (^٢)، أخبرني يونس بن يزيد، عن ابن شهاب، عن أنس قال: سمعت النبي ﷺ قال: \"من سره أن يبسط عليه رزقه، أو ينسأ (^٣) في أثره (^٤) فليصل رحمه\" (^٥).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب ابن أخي ابن وهب.\n(^٢) هو: عبد الله بن وهب المصري، وهو موضع الالتقاء.\n(^٣) أي يؤخر. الصحاح (١/ ٧٦).\n(^٤) أي: أجله. النهاية (١/ ٢٣).\n(^٥) أخرجه مسلم (كتاب البر والصلة، باب صلة الرحم وتحريم قطيعتها ٤/ ١٩٨٢ رقم ٢٠) =\n⦗٣٣٣⦘ = فائدة الاستخراج: تسمية يونس في الإسناد.","vol":"19","page":332},{"text":"١١١٥٧ - حدثنا عمرو بن عثمان (^١) العثماني قاضي مكة، أخبرنا ابن أبي أويس (^٢)، حدثنا سليمان بن بلال، عن يونس بن يزيد (^٣) بإسناده مثله (^٤).\n_________\n(^١) لعله: ابن كرب بن غصص، أبو عبد الله المكي الصوفي الزاهد ت (٢٩٧ هـ).\nقال أبو نعيم: \"من أئمة المتصوفة\" اهـ وبنحوه عن الإمام الذهبي.\nانظر: حلية الأولياء (١٠/ ٢٩١)، ذكر أخبار أصبهان (٢/ ٣٣) تاريخ بغداد (١٢/ ٢٢٣)، العقد الثمين (٦/ ٤١٠)، تاريخ الإِسلام (وفيات سنة ٣٠١ إلى ٣١٠ ص ٧٠)، السير (١٤/ ٥٧).\nولم أجزم به لأمور:\n١/ أن المترجم له ولي قضاء جدة، وشيخ المصنف قاضي مكة.\n٢ / أن المترجم له روي عن يونس بن عبد الأعلى، وأبي داود الحراني، والربيع بن سليمان وهم طبقة شيوخ المصنف، فهو في درجة المصنف، وشيخ المصنف روي عن طبقة أعلى من هؤلاء.\n٣ / لم أقف في ترجمة (عمرو بن عثمان الكوفي) على روايته عن ابن أبي أويس ٤ / ويحتمل أن يكون قد وقع تصحيف (أبو) إلى (ابن) فإن شيخ المصنف عمرو بن محمَّد أبا عثمان العثماني قاضي مكة.\nستأتي روايته وترجمته برقم (١١٤٥٥).\nولم أجزم بذلك لأن الحافظ ابن حجر ساق إسناد أبي عوانة في إتحاف المهرة (٢/ ٣١١) برقم (١٧٧٧) وفيه: عمرو بن عثمان العثماني. -والله أعلم-.\n(^٢) هو: إسماعيل بن عبد الله بن أبي أويس.\n(^٣) موضع الالتقاء هو: يونس بن يزيد.\n(^٤) انظر تخريج الحديث رقم (١١١٥٦).","vol":"19","page":333},{"text":"١١١٥٨ - حدثنا أبو بكر محمَّد بن إسحاق الصغاني، [قال] (^١): حدثنا عبد الله بن صالح (^٢)، [قال] (^٣): حدثني الليث (^٤) قال حدثني عقيل، عن ابن شهاب، قال: أخبرني أنس بن مالك أن رسول الله ﷺ قال: \"من أحب أن يبسط له في رزقه، وينسأ له في أثره؛ فليصل رحمه\" (^٥).\nرواه شعيب بن الليث عن أبيه (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: كاتب الليث.\n(^٣) زيادة من (ك).\n(^٤) ابن سعد، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب صلة الرحم وتحريم قطعتها- ٤/ ١٩٨٢، رقم ٢١) من طريق شيخه عبد الملك بن شعيب بن الليث، عن أنس، عن جده.\n(^٦) انظر التخريج السابق.","vol":"19","page":334},{"text":"١١١٥٩ - حدثنا محمَّد بن يحيى النيسابوري، حدثنا عثمان بن عمر بن فارس، حدثنا شعبة (^١)، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة: أن رجلًا قال: يا رسول الله! إن لي قرابة أحسن إليهم، ويسيئون إلي، وأصلهم ويقطعوني (^٢) وأحلم عنهم ويجهلون علي، قال: \"إن كنت كما تقول لا يزال معك من الله ظهير، ولا تزال\n⦗٣٣٥⦘ تُسِفُّهُم المَلّ\" (^٣) (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة بن الحجاج.\n(^٢) في (ك): \"ويقطعون\".\n(^٣) بفتح الميم: الرماد الحار. الصحاح (٥/ ١٨٢١)، شرح صحيح مسلم للنووي (١٦/ ١٧٣).\n(^٤) أخرجه مسلم (كتاب البر والصلة، باب صلة الرحم وتحريم قطعتها ٤/ ١٩٨٢، رقم ٢٢).","vol":"19","page":334},{"text":"١١١٦٠ - حدثنا محمَّد بن يحيى (^١)، حدثنا أبو عامر العقدي (^٢)، حدثنا أبو مصعب (^٣)، عن العلاء بن عبد الرحمن (^٤)، بإسناده مثله (^٥) \"لئن كان كما تقول كأنما تسفهم المل، ولا يزال معك من الله ظهير\".\n_________\n(^١) الذهلي.\n(^٢) هو: عبد الملك بن عمرو القيسي.\n(^٣) هو: عبد السلام بن حفص المدني. وثقه ابن معين وقال الذهبي: \"صدوق يغرب\" وقال مرة \"ثقة يأتي بغرائب\". انظر: تاريخ ابن معين (رواية الدوري ٢/ ٣٦٤)، الكامل (٥/ ١٩٦٩)، ديوان الضعفاء (ص / ٢٤٩)، المغني في الضعفاء (٢/ ٣٩٤).\n(^٤) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٥) انظر: تخريج الحديث رقم (١١١٥٩).","vol":"19","page":335},{"text":"١١١٦١ - حدثنا عبد الله بن أحمد بن حنبل، [قال] (^١): حدثني أبي (^٢)، [قال] (^٣): حدثنا محمَّد بن جعفر (^٤)، حدثنا شعبة قال: سمعت العلاء بن عبد الرحمن يحدث عن أبيه عن أبي هريرة: أن رجلا قال:\n⦗٣٣٦⦘ يا رسول الله! إن لي قرابة أصلهم ويقطعوني (^٥)، وأحسن إليهم ويسيئون إلي، وأحلم عنهم ويجهلون علي، قال: \"لئن كنت كما تقول، فكأنما تسفهم المل، فلا يزال معك من الله ظهير عليهم ما دمت على ذلك\" (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: أحمد بن حنبل إمام أهل السنة والجماعة وقد أخرج هذا الحديث في مسنده (٢/ ٤٨٤).\n(^٣) زيادة من (ك).\n(^٤) موضع الالتقاء هو: محمَّد بن جعفر.\n(^٥) في (ك): \"ويقطعون\".\n(^٦) انظر: تخريج الحديث رقم (١١١٥٩).","vol":"19","page":335},{"text":"١١١٦٢ - حدثنا أبو داود الحراني، حدثنا (^١) القعنبي (^٢)، حدثنا عبد العزيز بن محمَّد (^٣)، عن العلاء (^٤) بإسناده \"أتى رجل فقال: يا رسول الله! إن لي قرابة أصلهم ويقطعوني (^٥)، ويسيئون إلي وأحسن إليهم، ويجهلون علي (^٦) وأحلم عنهم، فقال النبي ﷺ: لئن كان كما تقول لكأنما تسفهم المل، ولا يزال معك من الله ظهيرٌ (^٧) ما دمت على ذلك\" (^٨).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) هو: عبد الله بن مسلمة.\n(^٣) ابن عبيد الدراوردي، أبو محمَّد المدني.\n(^٤) ابن عبد الرحمن وهو موضع الالتقاء.\n(^٥) في (ك): \"يقطعون\".\n(^٦) (ك ٥/ ٢٠٨ /ب).\n(^٧) هكذا في الأصل وصحيح مسلم، وهو الصواب -إن شاء الله- وجاء في (ك): \"ظهيرا\".\n(^٨) انظر: تخريج الحديث رقم (١١١٦١).","vol":"19","page":336},{"text":"<span data-type='title' id=toc-1408>باب [بيان] (^١) حظر القطيعة في التحاسد (^٢)، والتباغض </span>(^٣)،\n_________\n(^١) زيادة من (ك).\n(^٢) الحسد: هو تمني زوال النعمة من الغير، وهو مركوز في طباع البشر، وهو من صفات اليهود، قال ﷿ ﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ …﴾ [النساء: ٥٤] وهو محرم بالإجماع.\nالصحاح للجوهري (٢/ ٤٦٥)، جامع العلوم والحكم (٢/ ٢٦٠)، الفتح (١٠/ ٤٩٨).\n(^٣) البغض: ضد الحب، وحقيقة التباغض: أن يقع بين اثنين، وقد يطلق إذا كان من أحدهما، وهو على نوعين:\nالأول: بغض في الله أي من أجل الله ﷿، وهذا خاص في أعداء الله، والمتعدين على حدود الله، المنتهكين حرماته، فهذا النوع من أوثق عرى الإيمان التي جاء الشرع بالحث عليها، والتمسك بها، وبها تظهر عزة هذا الدين، قال ابن عقيل في الفنون: \"إذا أردت أن تعلم محل الإِسلام من أهل الزمان فلا تنظر إلى زحامهم في أبواب الجوامع، ولا ضجيجهم في الموقف بلبيك، وإنما انظر إلى مواطأتهم أعداء الشريعة\".\nالثاني: وهو البغض في غير الله أي من أجل الدنيا، وهوى النفس، والمصالح، وغير ذلك، وهذا النوع هو الذي جاءت نصوص الشرع في النهي عنه، والتحذير منه، وهو المراد في هذا الباب، حيث إن الإِسلام جاء بالدعوة إلى الألفة والمحبة، والاجتماع، وكان من نعم الله على عباده أن امتن عليهم بتأليف قلوبهم، قال سبحانه ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا …﴾ [آل عمران: ١٠٣].\nانظر: الصحاح (٣/ ١٠٦٦)، جامع العلوم والحكم (٢/ ٢٦٥)، الآداب الشرعية =\n⦗٣٣٨⦘ = (١/ ٢٥٥)، فتح الباري (١٠/ ٤٩٨).","vol":"19","page":337},{"text":"وهجران (^١) المسلم فوق ثلاثة أيام (^٢) ووجوب الألفة والتواصل\n_________\n(^١) الهجر في الأصل: الترك، وهو ضد الوصل، وقال ابن العربي: للهجر معان سبعة، تدور كلها على البعد عن الشيء، والمراد به هنا: ترك الشخص مكالمة الآخر إذا تلاقيا، وينقسم إلى قسمين:\nالنوع الأول: هجر ممنوع: وهو ما كان من أجل الدنيا، وهو المراد هنا في هذا الباب، وسيأتي الكلام على مدته قريبًا -إن شاء الله-.\nالنوع الثاني: هجر مشروع: وهو ما كان لله ﷿ أولمصلحة شرعية، كهجر المبتدع، والعاصي، وهجر الزوج لزوجته، ولا ينقطع الهحجر في هذا القسم حتى تتحقق المصلحة ويحصل المقصود من ذلك، ولهذا القسم من الهجر ضوبط وشروط، ذكرها العلماء كشيخ الإِسلام ابن تيمية والحافظ ابن حجر وغيرهما.\n(^٢) هذه مدة الهجر الممنوع، فيجوز إلى ثلاثة أيام بلياليها قال ابن عبد البر: أجمعوا على أنه لا يجوز الهجران فوق ثلاث، إلا لمن خاف من مكالمته ما يفسد دينه، أو يدخل منه على نفسه، أو دنياه مضرة، فإن كان كذلك جاز ورب هجر جميل خير من مخالطة مؤذيه.\nوقال العلماء: إنما عفي عنها في الثلاث: لأن الآدمي مجبول على الغضب، وسوء الخلق، ونحو ذلك فعفي عن الهجرة في الثلاثة ليذهب ذلك العارض.\nانظر: معجم مقاييس اللغة (٦/ ٣٤)، شرح السنة للبغوي (١٣/ ١٠١)، شرح صحيح مسلم (١٦/ ١٧٧) ومجموع الفتاوى لشيخ الإِسلام (٢٨/ ٢٠٥) وزاد المعاد (٣/ ٥٨٠) والقاموس المحيط (صـ ٦٣٧)، جامع العلوم والحكم (٢/ ٢٦٩). فتح الباري (١٠/ ٥١١) والدرر السنية (٨/ ٤٢١) وهجر المتبدع للشيخ بكر أبو زيد، إضاءة الشموع في بيان الهجر المشروع والممنوع للشيخ مشهور حسن =\n⦗٣٣٩⦘ = آل سلمان.","vol":"19","page":337},{"text":"١١١٦٣ - حدثنا أبو أمية، وأحمد بن محمَّد بن أبي المثنى الموصلي (^١)، قالا: حدثنا روح بن عبادة (^٢)، حدثنا شعبة (^٣) قال: سمعت قتادة، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"لا تقاطعوا، ولا تباغضوا، ولا تحاسدوا، وكونوا عباد الله إخوانًا\" (^٤)\n_________\n(^١) لم أقف عليه.\n(^٢) ابن العلاء بن حسان القيسي، أبو محمَّد البصري.\n(^٣) ابن الحجاج العتكي، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم التحاسد والتباغض والتدابر- ٤/ ١٩٨٣، رقم ٢٤)، وأخرجه البخاري في صحيحه (كتاب الأدب- باب ما ينهى عن التحاسد والتدابر- ٥/ ٢٢٥٣، رقم (٥٧١٨) من طريق الزهريّ عن أنس بنحوه.\nفائدة الاستخراج: تصريح شعبة بالسماع من قتادة.","vol":"19","page":339},{"text":"١١١٦٤ - حدثنا عمار بن رجاء، ومحمد بن يحيى، وسليمان بن سيف، قالوا: حدثنا وهب بن جرير (^١) حدثنا شعبة، عن قتادة، عن أنس، قال: قال النبي ﷺ: \"لا تقاطعوا، ولا تباغضوا، ولا تحاسدوا، وكونوا إخوانا كما أمركم الله\" (^٢).\n_________\n(^١) موضع الالتقاء هو: وهب بن جرير.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم التحاسد والتباغض- ٤/ ١٩٨٤، رقم ٢٤ مكرر)، وقد تقدم تخريج البخاري للحديث. انظر: تخريج الحديث رقم (١١١٦٣). =\n⦗٣٤٠⦘ = فائدة الاستخراج: أتم أبو عوانة إسناد رواية وهب بن جرير ومتنها، واقتصر مسلم على بعض الإسناد، وأحال على رواية أبي داود الطيالسي، عن شعبة وبين الزيادة في رواية ابن وهب، وهي قوله: \"كما أمركم الله\".","vol":"19","page":339},{"text":"١١١٦٥ - حدثنا ابن المنادي محمَّد بن عبيد الله، وسليمان بن سيف، قالا: حدثنا وهب بن جرير (^١)، حدثنا شعبة، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: [قال] (^٢) رسول الله ﷺ: \"لا تقاطعوا، ولا تدابروا (^٣)، ولا تباغضوا، ولا تحاسدوا، وكونوا إخوانا كما أمركم الله تعالى\" (^٤).\n_________\n(^١) موضع الالتقاء هو: وهب بن جرير.\n(^٢) زيادة من (ك).\n(^٣) التدابر: الإعراض وترك الكلام والسلام، قال ابن فارس: \"وفي الحديث: \"ولا تدابروا\" وذلك أن يترك كل واحد منهما الإقبال على صاحبه بوجهه\" وقال ابن الأثير: \"أي لا يعطي كل واحد منكم أخاه دبره وقفاه، فيعرض عنه ويهجره\".\nانظر: التمهيد: (٦/ ١١٧)، معجم مقاييس اللغة (٢/ ٣٢٤)، النهاية (٢/ ٩٧).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ١٩٨٦، رقم الحديث ٣٠ مكرر)، وأخرجه البخاري في صحيحه (كتاب الأدب -باب ما ينهى عن التحاسد والتدابر-٥/ ٢٢٥٣، رقم ٥٧١٧) من طريق همام بن منبه عن أبي هريرة بنحوه.\nفائدة الاستخراج: أتم أبو عوانة إسناد رواية وهب بن جرير، حيث إن مسلما ساق بعضه.","vol":"19","page":340},{"text":"١١١٦٦ - حدثنا ابن أبي الدنيا (^١)، حدثنا أبو خيثمة (^٢)، وإسحاق بن إسماعيل (^٣) قالا: حدثنا جرير (^٤) عن الأعمش، عن أبي صالح، عن أبي هريرة قال: [قال] (^٥) رسول الله ﷺ: \"لا تَحاسدوا، ولا تباغضوا، ولا تجسّسوا، ولا تحسّسوا، وكونوا إخوانا كَمَا أمَرَكُمُ الله\" (^٦).\n_________\n(^١) هو: الإمام الحافظ المصنف أبو بكر عبد الله بن محمَّد بن عبيد بن أبي الدنيا البغدادي.\n(^٢) النسائي، واسمه زهير بن حرب بن شداد الحرشي.\n(^٣) الطالقاني، أبو يعقوب، يعرف باليتيم.\n(^٤) ابن عبد الحميد الضبي وهو موضع الالتقاء.\n(^٥) زيادة من (ك).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ١٩٨٥، رقم الحديث ٣٠)، وتقدم تخريج البخاري للحديث انظر: تخريج الحديث رقم (١١١٦٥).\nفائدة الاستخراج: في رواية المصنف زيادة قوله: \"كما أمركم الله\" وليست هي عند مسلم ﵀.","vol":"19","page":341},{"text":"١١١٦٧ - حدثنا يونس بن عبد الأعلى، وأبو عبيد الله (^١)، قالا: حدثنا ابن وهب أخبرني يونس بن يزيد، ومالك بن أنس (^٢)، عن ابن شهاب، عن أنس بن مالك أن رسول الله ﷺ قال: \"لا تباغضوا،\n⦗٣٤٢⦘ ولا تحاسدوا، ولا تدابروا، وكونوا عباد الله إخوانا، ولا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام\" (^٣).\n_________\n(^١) هو: أحمد بن عبد الرحمن بن وهب بن مسلم القرشي المصري ابن أخي عبد الله بن وهب الإِمام.\n(^٢) موضع الالتقاء هو: مالك بن أنس.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ١٩٨٣، رقم الحديث ٢٣)، وتقدم تخريج البخاري للحديث، انظر: تخريج حديث رقم (١١١٦٣).\nفائدة الاستخراج: بيان أن المراد في قوله: \"ثلاث\" عند مسلم \"ثلاثة أيام\" كما جاء ذلك مبينا في رواية المصنف.\nتنبيه: سائر الرواة عن الإمام مالك رووا هذا الحديث عنه بهذا اللفظ، وزاد سعيد بن أبي مريم في هذا الحديث عن مالك: \"ولا تنافسوا\" قال حمزة بن محمَّد الكناني: \"لا أعلم أحدا قال في هذا الحديث عن مالك \"ولا تنافسوا\" غير سعيد بن أبي مريم. التمهيد (٦/ ١١٦).","vol":"19","page":341},{"text":"١١١٦٨ - حدثنا يعقوب بن سفيان (^١)، حدثنا صفوان بن صالح (^٢)، حدثنا عمر بن عبد الواحد (^٣)، عن الأوزاعي، عن محمَّد بن\n⦗٣٤٣⦘ الوليد يعني الزبيدي (^٤)، عن الزهريّ، عن أنس بن مالك، أن رسول الله ﷺ قال بمثله (^٥)\n_________\n(^١) الفسوي.\n(^٢) بن صفوان بن دينار الثقفي مولاهم أبو عبد الملك الدمشقي.\n(^٣) ابن قيس السلمي أبو حفص الدمشقي. وثقه ابن سعد، والعجلي وابن حجر.\nقال مروان بن محمَّد الطاطري: \"نظرنا في كتب أصحاب الأوزاعي فما رأيت أحدا أصح حديثا عن الأوزاعي من عمر بن عبد الواحد\".\nانظر: الطبقات الكبرى (٧/ ٤٧١)، معرفة الثقات للعجلي (٢/ ١٧٠)، الجرح (٦/ ١٢٢)، تهذيب الكمال (٢١/ ٤٤٨)، التقريب ص (٤١٥).\n(^٤) موضع الالتقاء هو: محمَّد بن الوليد الزبيدي.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ١٩٨٣، رقم الحديث ٢٣ مكرر).","vol":"19","page":342},{"text":"١١١٦٩ - حدثنا عبد السلام (^١) بن أبي فروة النصيبي، حدثنا سفيان بن عيينة (^٢)، عن الزهريّ عن أنس ح (^٣)\nوحدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان، حدثنا الزهريّ، أنه سمع أنس بن مالك يقول: قال رسول الله ﷺ: \"لا تقاطعوا، ولا تباغضوا، ولا تحاسدوا، وكونوا عباد الله إخوانا، لا يحل لمسلم أن يهجر أخاه فوق ثلاث\" (^٤).\n_________\n(^١) ابن عبيد بن أبي فروة.\n(^٢) موضع الالتقاء في كلا الإسنادين هو: سفيان بن عيينة.\n(^٣) (ك / ٥/ ٢٠٩ أ).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ١٩٨٣، رقم الحديث ٢٣ مكرر)، وتقدم تخريج البخاري للحديث، انظر: تخريج حديث رقم (١١١٦٣).\nفائدة الاستخراج: أتم أبو عوانة رواية ابن عيينة إسنادا، ومتنا، حيث إن مسلما ﵀ اقتصر على سياق الإسناد إلى الزهري، وبين أن ابن عيينة زاد في روايته: \"ولا تقاطعوا\".","vol":"19","page":343},{"text":"١١١٧٠ - حدثنا السلمي، والدبري، عن عبد الرزاق (^١) عن معمر، عن الزهريّ، عن أنس بن مالك، عن النبي ﷺ قال: \"لا تحاسدوا، ولا تقاطعوا، ولا تدابروا\" (^٢).\n[من هنا لم يخرجاه] (^٣)\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظن والتجسس- ٤/ ٩٨٣، رقم الحديث ٢٣ مكرر)، وتقدم تخريج البخاري للحديث، انظر: تخريج حديث رقم (١١١٦٣).\nفائدة الاستخراج: اتم أبو عوانة إسناد رواية عبد الرزاق، عن معمر، عن الزهريّ،\nحيث عن مسلما ساق الإسناد إلى الزهريّ، ثم قال: وأما حديث عبد الرزاق، وساق متن الحديث.\n(^٣) زيادة من (ك).","vol":"19","page":344},{"text":"١١١٧١ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن ابن جريج ح\nوحدثنا أبو أمية، حدثنا أبو عاصم، عن ابن جريج (^١)، وزكريا بن\n⦗٣٤٥⦘ إسحاق (^٢) ح\nوحدثنا الربيع بن سليمان، حدثنا أسد بن موسى، حدثنا ابن أبي ذئب ح\nوحدثنا أبو أمية، حدثنا سليمان بن داود الهاشمي (^٣)، حدثنا إبراهيم بن سعد ح\nوحدثنا الدقيقي، والصغاني، قالا: حدثنا يزيد بن هارون، أخبرنا سفيان ابن حسين ح\nوحدثنا أبو أمية، حدثنا عبيد الله بن موسى، حدثنا إبراهيم بن إسماعيل (^٤) ح\n⦗٣٤٦⦘ وحدثنا محمَّد بن يعقوب الرملي [بن الفرجي] (^٥) حدثنا إبراهيم بن المنذر حدثنا عمر بن عثمان، عن أبيه (^٦) ح\nوحدثنا أبو يوسف الفارسي (^٧)، حدثنا حجاج (^٨)، عن جده (^٩) ح\nوحدثني محمَّد بن محمَّد بن رجاء، حدثنا وهب بن بقية (^١٠)، حدثنا خالد (^١١)، حدثنا عبد الرحمن بن إسحاق (^١٢) ح\nوحدثنا الصغاني، حدثنا أبو صالح (^١٣)، حدثنا الليث، عن يونس (^١٤)، وعبد الرحمن بن خالد (^١٥) ح\nوحدثنا أبو الحسين محمَّد بن خالد بن خلي، حدثنا بشر بن شعيب، عن\n⦗٣٤٧⦘ أبيه (^١٦) ح\nوحدثنا يعقوب بن سفيان، وأبو أمية قالا: حدثنا أبو اليمان (^١٧)، أخبرنا شعيب، كل هؤلاء عن الزهريّ (^١٨) عن أنس بن مالك، عن النبي ﷺ قال: \"لا تباغضوا، ولا تحاسدوا، ولا تدابروا، وكونوا عباد الله إخوانا، لا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام\". وقال بعضهم: \"فوق ثلاث\" وقال بعضهم: \"أن يصرم\" (^١٩).\n_________\n(^١) هو: عبد الملك بن عبد العزيز بن جريج المكي.\nوقد اختلف الرواة عليه:\nفرواه حجاج بن محمَّد، وأبو عاصم النبيل كلاهما عنه، فذكرا \"ولا تحاسدوا\"، ولم يذكرا \"ولا تقاطعوا\".\nوروى روح بن عبادة عن ابن جريج، وزكريا بن إسحاق، فقالا: \"ولا تقاطعوا\" ولم يذكر \"ولا تحاسدوا\" رواه الطحاوي في مشكل الآثار (١/ ٣٩٨)، رقم (٤٥٥) =\n⦗٣٤٥⦘ = والراجح من هاتين الروايتين: هي رواة حجاج وأبي عاصم لثقتهم وتقدم حجاج في طبقة أصحاب ابن جريج. شرح علل الترمذي (٢/ ٦٨٢).\n(^٢) المكي وثقه أحمد وابن معين، وابن حجر، واحتج به الجماعة.\nانظر: الجرح (٣/ ٥٩٣)، تهذيب الكمال (٩/ ٣٥٦)، التقريب (ص ٢١٥).\nوقد اختلفت الرواية عن زكريا بن إسحاق:\nفروى أبو عاصم عنه اللفظ الذي ذكره المصنف.\nوروى عنه روح بن عبادة فقال: \"ولا تقاطعوا\" ولم يذكر: \"ولا تحاسدوا\" رواه الطحاوي في مشكل الآثار (١/ ٣٩٨)، رقم (٤٥٥).\nوالصواب: رواية أبي عاصم عنه؛ لأنه أوثق من روح، ولموافقته للروايات الأخرى عن الزهريّ -والله أعلم-.\n(^٣) أبو أيوب البغدادي، الفقيه.\n(^٤) ابن مجمع الأنصاري، أبو إسحاق المدني.\n(^٥) زيادة من (ك).\n(^٦) هو: عثمان بن عمر بن موسى التيمي، قاضي المدينة.\n(^٧) هو: يعقوب بن سفيان الفسوي.\n(^٨) ابن يوسف بن أبي منيع، واسمه: عبيد الله بن أبي زياد الرصافي، أبو محمَّد.\n(^٩) هو: عبيد الله بن أبي زياد الشامي الرصافي.\n(^١٠) ابن عثمان بن سابور الواسطي، أبو محمَّد، المعروف بـ وهبان.\n(^١١) ابن عبد الله بن عبد الرحمن بن يزيد الطحان الواسطي.\n(^١٢) ابن عبد الله بن الحارث بن كنانة القرشيّ العامري، المدني مولى بني عامر بن لؤي.\n(^١٣) هو: عبد الله بن صالح كاتب الليث.\n(^١٤) ابن يزيد الأيلي، وقد تقدم.\n(^١٥) ابن مسافر أبو خالد الفهمي.\n(^١٦) هو: شعيب بن أبي حمزة.\n(^١٧) هو: الحكم بن نافع البهراني.\n(^١٨) موضع الالتقاء في هذه الأسانيد هو: الزهريّ.\n(^١٩) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم التحاسد والتباغض- ٤/ ١٩٨٣، رقم ٢٣) من طريق: مالك، ومحمد بن الوليد الزبيدي، وابن عيينة، ومعمر كلهم عن الزهريّ.\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب ما ينهى عن التحاسد والتدابر- ٥/ ٢٢٥٣، رقم ٥٧١٨، ٥٧٢٦) من طريق شعيب بن أبي حمزة، ومالك، عن الزهريّ به بدون ذكر قوله: \"ولا تقاطعوا\".\nفائدة الاستخراج: أن أكثر أصحاب الزهريّ رووا هذا الحديث عن الزهري بدون ذكر قوله \"ولا تقاطعوا\" حيث تفرد بها ابن عيينة ومعمر كلاهما عن الزهريّ.\nقال الحافظ ابن حجر: \"واقتصر الحفاظ من أصحاب الزهريّ عنه على هذه الثلاثة: \"لا تباغضوا، ولا تحاسدوا، ولا تدابروا\" وزاد عبد الرحمن بن إسحاق عنه فيه \"ولا تنافسوا\" ذكر ذلك ابن عبد البر في التمهيد والخطيب في المدرج\" إهـ\nالفتح (١٠/ ٤٩٩)، وانظر التمهيد (٦/ ١١٦). =\n⦗٣٤٨⦘ = وقد روى هذه الزيادة أبو يعلى في مسنده (٦/ ٢٩٤، رقم ٣٦١٢) فقال: حدثنا وهب بن بقية، أخبرنا خالد، عن عبد الرحمن بن إسحاق به … \".\nفخالف أبو يعلى شيخ المصنف: محمَّد بن محمَّد بن رجاء، في الرواية عن وهب بن بقية في إثبات هذه الزيادة.\nوممن وافق عبد الرحمن بن إسحاق في هذه الزيادة: سعيد بن أبي مريم عن مالك، عن الزهريّ به.\nوقد خالف سعيد سائر الرواة عن مالك في إثبات هذه الزيادة.\nانظر: التمهيد (٦/ ١١٦).","vol":"19","page":344},{"text":"١١١٧٢ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا سفيان، وابن أبي ذئب، وزمعة (^٢)، عن الزهريّ (^٣)، عن أنس قال: قال رسول الله ﷺ \"لا تحاسدوا، ولا تباغضوا، ولا تقاطعوا، وكونوا عباد الله إخوانا\".\nزاد ابن أبي ذئب: \"ولا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام\" (^٤).\n_________\n(^١) الطيالسي، والحديث في مسنده برواية يونس بن حبيب، صـ ٢٨٠ رقم ٢٠٩١.\n(^٢) ابن صالح الجندي اليماني.\n(^٣) موضع الالتقاء هو: الزهريّ.\n(^٤) الحديث تقدم تخريجه برقم (١١١٧١).\nفائدة الاستخراج: متابعة ابن أبي ذئب وزمعة بن صالح لسفيان بن عيينة في زيادة قوله: \"ولا تقاطعوا\".\nوقد روى الجوزقاني طريق ابن أبي ذئب: من طريق القعنبي عن ابن أبي ذئب به، =\n⦗٣٤٩⦘ = ولفظه: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث ليال\".\nالأباطيل والمناكير للجوزقاني (١/ ٣٢٦، رقم ٣٠٧).","vol":"19","page":348},{"text":"١١١٧٣ - حدثنا محمَّد بن النعمان بن بشير (^١) ببيت القدس، حدثنا الأويسي (^٢) ح\nوحدثنا أبو أمية، حدثنا أبو نعيم (^٣)، كلاهما قالا: حدثنا عبد الله بن عمر (^٤)، عن الزهريّ (^٥)، عن أنس بن مالك، عن النبي ﷺ قال:\n⦗٣٥٠⦘ \"لا تباغضوا، ولا تحاسدوا، ولا تدابروا، وكونوا عباد الله إخوانا، ولا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام، وأيهما بدأ (^٦) بالسلام سبق إلى الجنة\" (^٧).\nكذا قال عبد الله (^٨). وإلى هنا لم يخرجاه.\n_________\n(^١) المقدسي.\n(^٢) هو: عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس العامري الأويسي، أبو القاسم المدني.\n(^٣) هو: الفضل بن دكين.\n(^٤) ابن حفص بن عاصم بن عمر بن الخطاب، أبو عبد الرحمن العمري المدني.\nمختلف في الاحتجاج به: قال ابن معين: \"ليس به بأس يكتب حديثه\".\nوضعفه ابن المديني، والنسائي، وابن حجر، وقال ابن حبان \"غلب عليه الصلاح، والعبادة حتى غفل عن ضبط الأخبار، وجودة الحفظ للآثار، فوقع المناكير في روايته، فلما فحش خطؤه استحق الترك اهـ. وقال البزار: \"قد احتمل أهل العلم حديثه\"، وقال الذهبي: \"وحديثه يتردد فيه الناقد، أما إن تابعه شيخ في روايته فذلك حسن قوي إن شاء الله\".\nانظر: الجرح (٥/ ١٠٩)، المجروحين (٢/ ٦، ٧)، كشف الأستار (٤/ ٣٠)، تاريخ بغداد (١٠/ ١٩)، تهذيب الكمال (١٥/ ٣٢٧)، السير (٧/ ٣٣٩)، الميزان (٣/ ١٧٩)، تهذيب التهذيب (٥/ ٣٢٦)، التقريب (ص ٣١٤).\n(^٥) (ك ٥/ ٢٠٩ / ب).\n(^٦) في (ك): \"يبدأ\".\n(^٧) إسناد المصنف ضعيف، والحديث تقدم تخريجه برقم (١١١٧١).\n(^٨) أي ابن عمر في روايته عن الزهريّ، حيث وافق الجماعة في عدم ذكر قوله: \"ولا تقاطعوا\" وتفرد بذكر زيادة في متن الحديث، وهو قوله: \"وأيهما يبدأ بالسلام سبق إلى الجنة\" وأخرج هذا الطريق الطبراني في الأوسط (٥/ ٢٩٢، رقم ٣٠٨٩ مجمع البحرين) من طريق خالد بن عبد الله الواسطي عن عبد الله بن عمر به، قال الهيثمي: \"هو في الصحيح باختصار، ولم يقل عن الزهري \"والذي يبدأ بالسلام\" إلا عبد الله بن عمر، ولا عنه إلا خالد، تفرد به وهب بن بقية\" إهـ\nووافق عبد الله بن عمر في هذه الزيادة: أبو نعيم الفضل بن دكين، حيث رواه عن مالك عن الزهريّ. أخرجه ابن عبد البر في التمهيد (٦/ ١١٥، ١١٦)، ثم قال ابن عبد البر: \"خالف أبو نعيم في لفظه جماعة الرواة عن مالك\" إهـ حيث إن جماعة الحفاظ من أصحاب مالك رووه بدون هذه اللفظة.\nالخلاصة: أن هذه الزيادة شاذة، -والله أعلم-.","vol":"19","page":349},{"text":"١١١٧٤ - حدثنا يوسف بن مسلم، [قال] (^١): حدثنا حجاج، عن ابن جريج، قال: قال ابن شهاب (^٢)، أخبرني عطاء بن يزيد، عن أبي\n⦗٣٥١⦘ أيوب، أن رسول الله ﷺ قال: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث، يلتقيان فيصد هذا ويصد هذا، وخيرهما الذي يبدأ بالسلام\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) الزهريّ، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الهجر فوق ثلاث بلا عذر شرعي ٤/ ١٩٨٤، رقم ٢٥)، وأخرجه البخاري في صحيحه (كتاب الأدب -باب الهجرة- ٥/ ٢٢٥٦، رقم ٥٧٢٧) كلاهما من طريق مالك عن الزهريّ.","vol":"19","page":350},{"text":"١١١٧٥ - حدثنا أبو أمية، حدثنا روح (^١)، حدثنا ابن جريج، قال: قال ابن شهاب (^٢) بإسناده: أن النبي ﷺ قال: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث ليال\" (^٣).\n_________\n(^١) ابن عبادة القيسي.\n(^٢) الزهريّ وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١١٧٤).\nفائدة الاستخراج: موافقة لفظ رواية ابن جريج من طريق روح عند المصنف، لرواية يحيى بن يحيى عند مسلم.","vol":"19","page":351},{"text":"١١١٧٦ - حدثنا يونس بن عبد الأعلى، حدثنا (^١) ابن وهب، أخبرني مالك بن أنس (^٢)، ويونس بن يزيد، عن ابن شهاب، عن عطاء بن يزيد، عن أبي أيوب الأنصاري، أن رسول الله ﷺ قال: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث، يلتقيان فيعرض هذا، ويعرض هذا، وخيرهما\n⦗٣٥٢⦘ الذي يبدأ بالسلام\" (^٣).\nوفي حديث يونس بن يزيد: \"فيصد هذا ويصد هذا\".\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) موضع الالتقاء هو: مالك بن أنس.\n(^٣) انظر: تخريج الحديث رقم (١١١٧٤).","vol":"19","page":351},{"text":"١١١٧٧ - حدثنا عبد السلام بن أبي فروة [النصيبي] (^١)، حدثنا سفيان بن عيينة (^٢)، عن الزهريّ عن عطاء بن يزيد، عن أبي أيوب الأنصاري قال: قال رسول الله ﷺ: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث، إذا التقيا صد هذا، وصد هذا، وأفضلهما الذي يبدأ بالسلام\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: سفيان بن عيينة.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الهجر ٤/ ١٩٨٤، رقم ٢٥ مكرر) من طرق عن سفيان به.\nوأخرجه البخاري في صحيحه (كتاب الاستئذان -باب السلام للمعرفة وغير المعرفة- ٥/ ٢٣٠٢، رقم ٥٨٨٣) من طريق علي بن عبد الله المديني عن سفيان به.\nفائدة الاستخراج: أتم أبو عوانة إسناد رواية ابن عيينة سندا ومتنا، حيث إن مسلما ساق الإسناد إلى الزهريّ، وساق بعض المتن.","vol":"19","page":352},{"text":"١١١٧٨ - حدثنا محمَّد بن مهل، ومحمد بن الصباح الصنعانيان قالا: حدثنا عبد الرزاق (^١)، حدثنا معمر، عن الزهريّ، عن عطاء بن يزيد الليثي، عن أبي أيوب الأنصاري، قال: قال\n⦗٣٥٣⦘ رسول الله ﷺ: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام، يلتقيان، فيصد هذا، ويصد هذا، وخيرهما الذي يبدأ بالسلام\" (^٢).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث رقم (١١١٧٧).\nفوائد الاستخراج:\n١/ أتم أبو عوانة رواية عبد الرزاق إسنادا ومتنا، حيث إن مسلما ساق الإسناد إلى الزهريّ، وساق بعض المتن، وأحال على رواية مالك.\n٢ /جاء عند المصنف \"ثلاثة أيام\" ورواية مالك عند مسلم \"ثلاث ليال\".","vol":"19","page":352},{"text":"١١١٧٩ - حدثنا السلمي، حدثنا (^١) عبد الرزاق (^٢)، حدثنا (^٣) معمر، عن الزهريّ، عن عطاء بن يزيد، عن أبي أيوب الأنصاري يرويه (^٤) قال: \"لا يحل لمسلم … \" فذكر مثله (^٥).\nقال السلمي: قال عبد الرزاق: كان معمر ربما رفعه، وربما قال عن أبي أيوب (^٦).\n⦗٣٥٤⦘ ورواه محمَّد بن يحيى (^٧)، عن عبد الرزاق مرفوعًا (^٨) [أيضًا] (^٩) (^١٠).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) موضع الالتقاء هو: عبد الرزاق الصنعاني.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) أي: يرويه عن النبي ﷺ وهذه الصيغة من صيغ الرفع كما قرر ذلك علماء المصطلح، كالعراقي، وابن حجر والسخاوي والسيوطي وغيرهم.\nانظر: النكت على ابن الصلاح (٢/ ٥٣٥)، فتح المغيث (١/ ١٤٤)، تدريب الراوي (١/ ١٥٦)، شرح ألفية السيوطي للشيخ محمَّد آدم (١/ ١٠٦).\n(^٥) انظر: تخريج الحديث رقم (١١١٧٧).\n(^٦) أي: شك معمر في رفعه ووقفه، والصواب: هي رواية الرفع، حيث جاءت من =\n⦗٣٥٤⦘ = طرق كثيرة عن عبد الرزاق، عن معمر بالجزم كما تقدم.\n(^٧) هو: الذهلي، ولم أقف على روايته.\n(^٨) هكذا في (ك)، وجاء في الأصل: \"مرفوع\".\n(^٩) زيادة من (ك)، وقد رواه أحمد في مسنده (٥/ ٤٢١) عن عبد الرزاق مرفوعًا.\n(^١٠) هذه الرواية تؤيد ما تقدم من أن الصواب هو الرفع.","vol":"19","page":353},{"text":"١١١٨٠ - حدثنا الصغاني، حدثنا (^١) يعقوب بن إبراهيم (^٢) أخبرنا ابن أخي الزهريّ (^٣)، عن عمه (^٤)، بإسناده مثله عن النبي ﷺ: \"وخيرهما الذي يبدأ بالسلام\" (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) (ك ٥/ ٢١٠ /أ).\n(^٣) هو: محمَّد بن عبد الله بن مسلم الزهري.\nوأخرج هذا الطريق الطبراني في الكبر (٤/ ١٤٦، رقم ٣٩٥٩).\n(^٤) هو: محمَّد بن شهاب الزهريّ، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١١٧٧).\nفائدة الاستخراج: متابعة ابن أخي الزهري لمعمر، وابن عيينة في الرواية عن الزهريّ بلفظ: \"فيصد هذا ويصد هذا\".","vol":"19","page":354},{"text":"١١١٨١ - حدثنا أبو أمية، حدثنا روح (^١)، عن مالك (^٢)،\n⦗٣٥٥⦘ وصالح (^٣)، عن الزهريّ بإسناده نحوه مرفوعًا (^٤).\n_________\n(^١) ابن عبادة القيسي، ومن طريقه أخرج أحمد هذا الحديث بهذا الإسناد في المسند (٥/ ٤٢٢).\n(^٢) موضع الالتقاء هو: مالك بن أنس.\n(^٣) ابن كيسان.\n(^٤) انظر: تخريج الحديث رقم (١١١٧٧).\nولفظه عند أحمد في المسند (٥/ ٤٢٢): عن النبي ﷺ أنه قال: \"لا يحل لمسلم أن يهجر أخاه فوق ثلاث، يلتقيان فيصد هذا ويصد هذا، وخيرهما الذي يبدأ بالسلام\".\nفائدة الاستخراج: بيان أن لفظ رواية صالح موافقة لرواية معمر، وسفيان بن عيينة في قوله: \"فيصد هذا، ويصد هذا\".","vol":"19","page":354},{"text":"١١١٨٢ - حدثنا عبد الله بن محمَّد بن مرزوق البصري العتكي (^١) سنة تسع وخمسين ومائتين ببغداد، حدثنا إبراهيم بن محمَّد (^٢) الشافعي ح\nوحدثنا أبو إبراهيم الزهريّ (^٣)، حدثنا أبو مسلم مولى بني هاشم (^٤)، ويحيى بن المغيرة المخزومي، قالوا: حدثنا محمَّد بن إسماعيل بن أبي فديك (^٥)، حدثنا الضحاك بن عثمان، عن نافع، عن ابن عمر أن النبي ﷺ قال: \"لا يحل للمؤمن أن يهجر أخاه فوق ثلاث\" (^٦).\n_________\n(^١) ذكره الخطيب في تاريخ بغداد (١٠/ ٩٥) ولم يذكر فيه جرحًا ولا تعديلا.\n(^٢) ابن العباس المطلبي ابن عم الإِمام الشافعي، أبو إسحاق.\n(^٣) هو أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف أبو إبراهيم الزهريّ.\n(^٤) لم أقف عليه.\n(^٥) موضع الالتقاء هو: محمَّد بن إسماعيل بن أبي فديك.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الهجر فوق =\n⦗٣٥٦⦘ = ثلاث بلا عذر شرعي- ٤/ ١٩٨٤، رقم ٢٦).","vol":"19","page":355},{"text":"١١١٨٣ - حدثنا محمَّد بن يحيى النيسابوري، وأبو داود الحراني، قالا: حدثنا عبد الله بن مسلمة، حدثنا عبد العزيز بن محمَّد (^١) ح\nوحدثنا محمَّد [بن يحيى] (^٢) أيضًا والصغاني، قالا: حدثنا ابن أبي مريم، حدثنا محمَّد بن جعفر بن أبي كثير، أخبرني العلاء بن عبد الرحمن (^٣)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا هجرة بعد ثلاث\" (^٤).\n_________\n(^١) الدراوردي، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) ابن يعقوب الحرقي، وهو موضع الالتقاء في الإسناد الثاني.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الهجر فوق ثلاث بلا عذر شرعي - ٤/ ١٩٨٤، رقم ٢٧)، من طريق قتيبة عن عبد العزيز به.\nفائدة الاستخراج: متابعة محمَّد بن جعفر بن أبي كثير الأنصاري وهو ثقة، للدراوردي وهو صدوق.","vol":"19","page":356},{"text":"١١١٨٤ - حدثنا محمَّد بن يحيى، وأبو حميد المصيصي (^١)، قالا: حدثنا يحيى بن صالح (^٢)، حدثنا سليمان بن بلال، عن العلاء (^٣) بن عبد الرحمن، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"لا ينبغي للمسلم\n⦗٣٥٧⦘ أن يهجر أخاه فوق ثلاث\" (^٤).\n_________\n(^١) هو: عبد الله بن محمَّد بن تميم، أبو حميد المصيصي.\n(^٢) الوحاظي، الحمصي.\n(^٣) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الهجر فوق ثلاث بلا عذر شرعي ٤/ ١٩٨٤، رقم ٢٧).\nفوائد الاستخراج:\n١/ متابعة سليمان بن بلال -وهو ثقة- للدراوردي -وهو صدوق-.\n٢/ لفظ الحديث عند مسلم: \"لا هجرة بعد ثلاث\" هكذا على الإجمال، فجاء لفظ الحديث عند أبي عوانة مبينا لهذا الإجمال وهو: \"لا ينبغي لمسلم أن يهجر أخاه فوق ثلاث\".","vol":"19","page":356},{"text":"١١١٨٥ - حدثنا يزيد بن سنان البصري، حدثنا أبو بكر الحنفي (^١)، حدثنا داود بن قيس (^٢)، عن أبي سعيد مولى عبد الله بن عامر بن كريز، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تحاسدوا، ولا تناجشوا (^٣)، ولا تباغضوا، ولا تدابروا، ولا يبع أحدكم على بيع بعض، وكونوا عباد الله إخوانا، المسلم (^٤) أخو المسلم،\n⦗٣٥٨⦘ لا يظلمه، ولا يخذله (^٥)، ولا يحقره (^٦)، التقوى ها هنا\" يقولها ثلاثًا ويشير (^٧) إلى صدره \"بحسب امرئ من الشر أن يحقر أخاه المسلم، كل المسلم حرام؛ دمه، وماله، وعرضه\" (^٨).\n_________\n(^١) هو: عبد الكبير بن عبد المجيد البصري.\n(^٢) موضع الالتقاء هو: داود بن قيس.\n(^٣) النجش: هو أن يمدح السلعة لينفقها، ويروجها، أو يزيد في ثمنها، وهو لا يريد شراءها ليقع غيره فيها، قال ابن فارس: النجش: أن تزايد في المبيع بثمن كثير، لينظر إليك الناظر فيقع فيه\".\nمعجم مقاييس اللغة (٥/ ٣٩٤)، النهاية (٥/ ٢١).\n(^٤) هكذا في (ك) وجاء في الأصل: \"أخ\".\n(^٥) الخذل: ترك الإعانة والنصرة.\nشرح صحيح مسلم للنووي (١٦/ ١٨٢)، النهاية (٢/ ١٦).\n(^٦) \"لا يحقره\" أي: لا يذله، ولا يتكبر عليه، ولا يستصغره ويستثقله.\nشرح صحيح مسلم للنووي (١٦/ ١٨٢)، النهاية (١/ ٤١٢).\n(^٧) في (ك): \"ويشيرها\".\n(^٨) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم ظلم المسلم وخذله واحتقاره ودمه وعرضه وماله-٤/ ١٩٨٦، رقم ٣٢).\nفائدة الاستخراج: وقع عند مسلم: \"أبو سعيد مولى عامر بن كريز\" فبين أبو عوانة أنه مولى ابنه عبد الله بن عامر بن كريز، وفي تهذيب الكمال (٣/ ٣٥٨) قال: \"مولى عبد الله بن عامر بن كريز الخزاعي\".","vol":"19","page":357},{"text":"١١١٨٦ - حدثنا يونس بن عبد الأعلى، قال: أخبرني عبد الله بن نافع الصائغ (^١)، حدثنا داود بن قيس (^٢) بإسناده، ولم يذكر: \"بحسب امرئ من الشر أن يحقر أخاه المسلم\" (^٣) [فقط] (^٤).\n⦗٣٥٩⦘ روى ابن وهب، عن أسامة بن (^٥) زيد قال: سمعت أبا سعيد مولى عبد الله بن عامر (^٦).\n_________\n(^١) القرشيّ المخزومي مولاهم، أبو محمَّد المدني.\n(^٢) موضع الالتقاء هو: داود بن قيس.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم ظلم المسلم وخذله واحتقاره ودمه وعرضه وماله-٤/ ١٩٨٦، رقم ٣٢).\n(^٤) زيادة من (ك).\n(^٥) (ك ٥/ ٢١٠ / ب).\n(^٦) وهذا الإسناد أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم ظلم المسلم وخذله واحتقاره … ٤/ ١٩٨٦، رقم ٣٣).","vol":"19","page":358},{"text":"١١١٨٧ - حدثنا إبراهيم (^١) الحربي (^٢)، حدثنا مسدد (^٣)، حدثنا خالد (^٤)، حدثنا سهيل (^٥)، عن أبيه، عن أبي هريرة عن النبي ﷺ قال: \"لا تباغضوا، ولا تدابروا، وكونوا عباد الله إخوانا\".\nرواه أحمد بن سعيد الدارمي، عن حبان، عن وهيب، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ مثله (^٦).\n_________\n(^١) ابن إسحاق بن إبراهيم بن بشير البغدادي، أبو إسحاق الحربي الإمام المحدث.\n(^٢) بفتح الحاء، وسكون الراء المهملتين: نسبة إلى محلة الحربية، وهي محلة غربي بغداد. الأنساب (٤/ ١١١).\n(^٣) ابن مسرهد الأسدي.\n(^٤) ابن عبد الله الواسطي.\n(^٥) ابن أبي صالح ذكوان السمان وهو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظن والتجسس والتنافس والتناجش ونحوها-٤/ ١٩٨٦، رقم ٣١).","vol":"19","page":359},{"text":"١١١٨٨ - حدثنا محمَّد بن إسماعيل الصائغ، وعمار بن رجاء، قالا: حدثنا كثير بن هشام (^١)، حدثنا جعفر بن برقان، عن\n⦗٣٦٠⦘ يزيد بن الأصم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إن الله ﷿ لا ينظر إلى صوركم وأموالكم، ولكن ينظر إلى قلوبكم وأعمالكم\" (^٢).\n_________\n(^١) الكلابي وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم ظلم المسلم وخذله واحتقاره ودمه وعرضه وماله-٤/ ١٩٨٧، رقم ٣٤).","vol":"19","page":359},{"text":"١١١٨٩ - حدثنا عبد الحميد (^١) أبو عمر الحراني، وهلال بن العلاء، قالا: حدثنا حسين بن عياش (^٢)، حدثنا جعفر بن برقان (^٣)، حدثنا يزيد بن الأصم، عن أبي هريرة عن النبي ﷺ قال: \"إن الله لا ينظر إلى صوركم وأموالكم، إنما ينظر إلى قلوبكم وأعمالكم\".\nرواه قبيصة عن سفيان عن جعفر بن برقان هذا (^٤).\n_________\n(^١) ابن محمَّد بن المستام الحراني.\n(^٢) ابن حازم السلمي مولاهم أبو بكر الباجدائي.\n(^٣) موضع الالتقاء هو: جعفر بن برقان.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم ظلم المسلم وخذله واحتقاره ودمه وعرضه وماله-٤/ ١٩٨٧، رقم ٣٤).","vol":"19","page":360},{"text":"١١١٩٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره عن أبي الزناد، عن الأعرج، عن أبي هريرة أن رسول الله ﷺ قال: \"إيَّاكم والظّن فإن الظّنّ أكذبُ الحديث،\n⦗٣٦١⦘ ولا تجسَّسوا، ولا تحسسوا (^٢)، ولا تنافسوا (^٣)، ولا تحاسدوا، ولا تباغضوا، ولا تدابروا، وكونوا عباد الله إخوانا\" (^٤).\n_________\n(^١) موضع الالتقاء هو: الإِمام مالك بن أنس ﵀.\n(^٢) قال النووي \"لا تحسسوا ولا تجسسوا: الأول بالحاء والثاني بالجيم، قال بعض العلماء: التحسس بالحاء: الاستماع لحديث القوم، وبالجيم: البحث عن العورات.\nوقيل: بالجيم: التفتيش عن بواطن الأمور، وأكثر ما يقال في الشر، والجاسوس صاحب سر الشر. وقيل: بالجيم: أن تطلبه لغيرك، وبالحاء: أن تطلبه لنفسك.\nقال ثعلب: وقيل هما بمعنى واحد، وهو: طلب معرفة الأخبار الغائبة، والأحوال\".\nشرح صحيح مسلم للنووي (١٦/ ١٨٠)، وانظر: النهاية (١/ ٢٧٢).\n(^٣) المنافسة، والتنافس معناهما: الرغبة في الشيء وفي الانفراد به، ونافسته منافسة: إذا رغبت فيما رغب فيه، وقيل: معنى الحديث: التباري في الرغبة في الدنيا، وأسبابها وحظوظها. شرح صحيح مسلم للنووي (١٦/ ١٨٠) وانظر: النهاية (١/ ٢٧٢٩).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظن والتجسس، والتنافس والتناجش ونحوها -٤/ ١٩٨٥، رقم ٢٨).\nوأخرجه البخاري في صحيحه كتاب الأدب -باب ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ﴾ الآية- ٥/ ٢٢٥٣، رقم ٥٧١٩) من طريق عبد الله بن يوسف، عن مالك به.","vol":"19","page":360},{"text":"١١١٩١ - حدثنا أبو بكر الرازي (^١)، حدثنا خالد بن مخلد القطواني، [قال] (^٢) حدثنا مغيرة (^٣)، عن أبي الزناد (^٤)، بإسناده مثله:\n⦗٣٦٢⦘ \"ولا تنافسوا\" (^٥).\n_________\n(^١) هو: محمَّد بن زياد بن معروف.\n(^٢) زيادة من (ك).\n(^٣) ابن عبد الرحمن الحزامي.\n(^٤) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظن والتجسس، التنافس والتناجش ونحوها- ٤/ ١٩٨٥، رقم ٢٨).","vol":"19","page":361},{"text":"١١١٩٢ - حدثنا حمدان بن علي، حدثنا مُعَلّى (^١) بن أسد ح\nوحدثنا عباس الدوري، حدثنا يحيى بن إسحاق (^٢)، قالا: حدثنا وهيب عن ابن طاوس، عن أبيه، عن أبي هريرة (^٣) عن النبي ﷺ بمثله، كذا قال: \"ولا تجسسوا، ولا تحسسوا … \". بمثله (^٤).\n_________\n(^١) مُعَلّى هو: العمي أبو الهيثم البصري.\n(^٢) البجلي، أبو زكريا وأبو بكر السيلحيني.\n(^٣) موضع الالتقاء هو: أبو هريرة ﵁.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظن والتجسس، والتنافس والتناجش ونحوها- ٤/ ١٩٨٥، رقم ٢٨).","vol":"19","page":362},{"text":"١١١٩٣ - حدثنا أبو داود الحراني، وأبو المثنى معاذ بن المثنى العنبري، قالا: حدثنا القعنبي، [قال] (^١): حدثنا عبد العزيز بن محمَّد (^٢)، عن العلاء، عن أبيه، عن أبي هريرة أن رسول الله ﷺ قال: \"لا تهجروا، ولا تدابروا، ولا تناجشوا، ولا يبع بعضكم على بيع بعض وكونوا عباد الله إخوانا\".\nقال أبو داود: \"ولا تهاجروا\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) الدراوردي، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢١١ / أ). =\n⦗٣٦٣⦘ = والحديث أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظن والتجسس، والتنافس والتناجش ونحوها- ٤/ ١٩٨٥، رقم ٢٩).","vol":"19","page":362},{"text":"<span data-type='title' id=toc-1409>باب: بيان عقوبة المشاحن، وأنه لا يعدله شيء (^١) من الذنوب</span>\n_________\n(^١) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"شيئًا\".","vol":"19","page":363},{"text":"١١١٩٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك بن أنس (^١)، وعبد الله بن عمر، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"تفتح أبواب الجنة يوم الاثنين ويوم الخميس، فيغفر لكل عبد لا يشرك بالله شيئًا إلا رجلًا (^٢) كان بينه وبين أخيه شحناء (^٣)، فيقال: أنظروا (^٤) هذين حتى يصطلحا، أنظروا هذين حتى يصطلحا\" (^٥).\nرواه الدراوردي عن سهيل (^٦).\n_________\n(^١) موضع الالتقاء هو: مالك بن أنس.\n(^٢) هكذا في صحيح مسلم، وهو الصواب؛ لأن الاستثناء تام موجب، وجاء في الأصل ونسخة (ك): \"إلا رجل\".\n(^٣) الشحناء: العداوة. النهاية (٢/ ٤٤٩)، شرح صحيح مسلم للنووي (١٦/ ١٨٥).\n(^٤) الإنظار: التأخير والإمهال. النهاية (٥/ ٧٨)، شرح صحيح مسلم (١٦/ ١٨٥).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الشحناء والتهاجر-٤/ ١٩٨٧ - رقم ٣٥).\n(^٦) رواية الدراوردي هذه أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب- باب النهي عن الشحناء والتهاجر-٤/ ١٩٨٧، رقم ٣٥ مكرر).","vol":"19","page":363},{"text":"١١١٩٥ - حدثنا محمَّد بن عبد الحكم الرملي القطري، حدثنا آدم (^١)، حدثنا أبو عوانة (^٢)، وأبو غسان المدني (^٣)، عن سهيل بن أبي صالح (^٤)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تفتح أبواب الجنة في كل اثنين وخميس، فيغفر لكل عبد لا يشرك بالله شيئًا في ذينك اليومين، إلا رجلًا (^٥) بينه وبين أخيه شحناء، فيقول الرب ﷿: أنظروا هذين العبدين حتى يصطلحا حتى يصطلحا\" (^٦).\n_________\n(^١) ابن أبي إياس.\n(^٢) هو: الوضاح بن عبد الله اليشكري.\n(^٣) هو: محمَّد بن مطرف بن داود الليثي.\n(^٤) موضع الالتقاء هو: سهيل بن أبي صالح.\n(^٥) هكذا في صحيح مسلم، وهو الصواب؛ لأن الاستثناء تام موجب، وجاء في الأصل ونسخة (ك): \"إلا رجل\".\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الشحناء والتهاجر-٤/ ١٩٨٧، رقم ٣٥).","vol":"19","page":364},{"text":"١١١٩٦ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني مالك بن أنس، عن مسلم بن أبي مريم، عن أبي صالح، عن أبي هريرة، عن رسول الله ﷺ أنه قال: \"تعرض أعمال الناس في كل جمعة\n⦗٣٦٥⦘ مرتين، يوم الاثنين ويوم الخميس، فيغفر لكل عبد مؤمن، إلا عبدًا (^٢) كنت بينه وبين أخيه شحناء، فيقول (^٣): أتركوا هذين حتى يصطلحا\" (^٤).\n[و] (^٥) رواه أبو الطاهر وعمرو بن سواد عن ابن وهب رواه مسلم عنهما في الصحيح مرفوعًا (^٦).\n_________\n(^١) موضع الالتقاء هو: عبد الله بن وهب.\n(^٢) هكذا في صحيح مسلم، وهو الصواب لأن الاستثناء تام موجب، وجاء في الأصل ونسخة (ك): \"إلا عبد\".\n(^٣) في (ك): \"فيقال\".\n(^٤) أخرجه مسلم (كتاب البر والصلة والآداب، باب النهي عن الشحناء والتهاجر، ٤/ ١٩٨٨، رقم ٣٦ مكرر) من طريق أبي الطاهر وعمرو بن سواد عن ابن وهب به (مرفوعًا).\n(^٥) زيادة من (ك).\n(^٦) هكذا جاء في حاشية الأصل، وهو الصواب، ويؤيده ما تقدم في التخريج، وجاء في الأصل، وفي نسخة (ك): \"عن ابن وهب موقوف\"، ولكن جاء في نسخة الأصل فوق قوله: \"موقوف\" تضبيب وإحالة إلى الحاشية، وجاء في الحاشية: \"رواه مسلم عنهما في الصحيح مرفوعًا\"، وهو ما أثبته في المتن.","vol":"19","page":364},{"text":"١١١٩٧ - حدثنا علي بن المغيرة علان (^١)، حدثنا أحمد بن صالح (^٢)، عن ابن نافع (^٣)، عن مالك (^٤) بإسناده: \"اتركوا هذين حتى\n⦗٣٦٦⦘ يفيئا\" (^٥) (^٦).\n_________\n(^١) أبو الحسن علي بن عبد الرحمن بن محمَّد المعروف بعلان بن المغيرة، المصري المخزومي.\n(^٢) المصري الحافظ.\n(^٣) هو: عبد الله بن نافع الصائغ.\n(^٤) موضع الالتقاء هو: الإمام مالك بن أنس.\n(^٥) أصل الفيئ: الرجوع، والمراد: يرجعا إلى الصلح والمودة.\nالنهاية (٣/ ٤٨٢)، شرح صحيح مسلم للنووي (١٦/ ١٨٥).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الشحناء والتهاجر-٤/ ١٩٨٨، رقم ٣٦ مكرر).\nفوائد الاستخراج: ١/ متابعة عبد الله بن نافع الصائغ لعبد الله بن وهب في رفع هذا الحديث عن مالك، وهذه متابعة قوية، حيث إن ابن نافع كما تقدم في ترجمته في الحديث رقم (١١١٨٥) كان قد لازم مالكًا لزومًا شديدًا، وأكثر عنه، وأتقن مذهبه، وكان يفتي به، وقد تكلم في حفظه، ولكن كتابه صحيح كما نبه على ذلك البخاري، وهذه المتابعة مما تقوى جانب الرفع، حيث إن أكثر الرواة عن مالك رووا هذا الحديث عنه موقوفًا، ولهذا رجح الدارقطني وابن حبان رواية الوقف، ورجح ابن عبد البر رواية الرفع لأمرين:\nالأول: إن مثل هذا الحديث لا يدرك بالرأي، وإنما هو توقيف.\nالثاني: أن السبب في روايته موقوفًا: أن مسلم بن أبي مريم كان رجلًا صالحًا، وكان يتهيب أن يرفع الأحاديث كما قال مالك.\nوالخلاصة: أن رواية الوقف أقوى من رواية الرفع، ومع هذا فالحديث لا يقال إلا بنص عن رسول الله ﷺ.\nانظر: الموطأ (٢/ ٩٠٩)، الإحسان (١٢/ ٤٨٣)، العلل للدارقطني (١٠/ ٨٧، رقم ١٨٨٤)، الإلزامات والتتبع (ص ١٩٠، ١٩١)، التمهيد (١٣/ ١٩٢ - ١٩٨).\n٢/ جاءت رواية ابن نافع عن مالك هنا بالجزم في قوله: \"اتركوا هذين\"، وجاءت رواية ابن وهب عن مالك عند مسلم على الشك: \"اتركوا هذين .. أو اركوا هذين\".","vol":"19","page":365},{"text":"١١١٩٨ - حدثنا شعيب بن عمرو (^١)، حدثنا سفيان بن عيينة (^٢)، عن مسلم بن أبي مريم، عن أبي صالح، سمع أبا هريرة قال: تعرض الأعمال في كل يوم خميس واثنين، فيغفر الله في ذلك اليوم لكل امرئ (^٣) لا يشرك بالله شيئًا؛ إلا امرأً (^٤) كانت بينه وبين أخيه شحناء، فيقول: اتركوا هذين حتى يصطلحا (^٥).\n_________\n(^١) الدمشقي.\n(^٢) موضع الالتقاء هو: سفيان بن عيينة.\n(^٣) جاء في (ك): \"في ذلك اليوم من لا يشرك بالله\".\n(^٤) هكذا في صحيح مسلم، وهو الصواب، وجاء في الأصل ونسخة (ك): \"امرئ\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الشحناء والتهاجر-٤/ ١٩٨٧، رقم ٣٦).\nفائدة الاستخراج: متابعة شعيب بن عمرو للحفاظ من أصحاب ابن عيينة في وقف هذا الحديث.","vol":"19","page":367},{"text":"<span data-type='title' id=toc-1410>باب: بيان ثواب المتحابين في الله ﷿</span>","vol":"19","page":368},{"text":"١١١٩٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: وقد سمعت مالكًا (^١) يحدث (^٢) عن عبد الله بن عبد الرحمن بن معمر، عن أبي الحباب سعيد بن يسار، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إن الله ﷿ يقول يوم القيامة: أين المتحابون بجلالي؟ اليوم أظلهم في ظلي يوم لا ظل إلا ظلي\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الإِمام مالك بن أنس.\n(^٢) (ك ٥/ ٢١١/ ب)\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الحب في الله-٤/ ١٩٨٨، رقم ٣٧).\nفائدة الاستخراج: متابعة ابن وهب لقتيبة بن سعيد، حيث إن ابن وهب من الثقات عن مالك (تهذيب الكمال ١٦/ ٢٨٣)، وجاءت روايته عنه هنا بالتصريح بالسماع.\nوجاءت رواية قتيبة عن مالك عند مسلم هكذا: \"عن مالك فيما قرئ عليه\".","vol":"19","page":368},{"text":"١١٢٠٠ - حدثنا محمَّد بن يحيى (^١)، حدثنا محمَّد بن كثير (^٢)، حدثنا حماد بن سلمة (^٣)، أخبرنا ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ: \"أن رجلًا زار أخًا له في قرية أخرى، فأرصد (^٤) الله على\n⦗٣٦٩⦘ مدرجته (^٥) ملكًا، فلما أتى عليه قال: أين تريد؟ قال: أريد أخًا لي في هذه القرية، قال: هل لك عليه من نعمة تربّها (^٦)؟ قال: لا غير أني أحببته في الله، قال: فإني رسول الله إليك، إن الله ﷿ قد أحبك كما أحببته فيه\" (^٧).\n_________\n(^١) الذهلي.\n(^٢) ابن أبي عطاء الثقفي مولاهم، أبو يوسف الصنعاني نزيل المصيصية.\n(^٣) موضع الالتقاء هو: حماد بن سلمة.\n(^٤) قال ابن الأثير: \"يقال: رصدته إذا قعدت له على طريقه تترقبه\". النهاية (٢/ =\n⦗٣٦٩⦘ = ٢٢٦).\n(^٥) أي طريقه. الصحاح (١/ ٣١٤)، النهاية (٢/ ١١١).\n(^٦) أي: تحفظها وتراعيها وتربيها كما يربي الرجل ولده. النهاية (٢/ ١٨٠)، لسان العرب (١/ ٤٠١).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الحب في الله-٤/ ١٩٨٨، رقم ٣٨).","vol":"19","page":368},{"text":"١١٢٠١ - حدثنا أبو الكروس (^١)، حدثنا أسد بن موسى ح\nوحدثنا جعفر الصائغ، حدثنا عبيد الله بن عائشة، قالا: حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ: بمثله، وقال: \"أزور أخًا لي\" بدل \"أريد أخًا لي\" (^٣).\n_________\n(^١) بفتح الكاف والراء، وتشديد الواو بلا دال، ثم السين المهملة في آخره، واسمه: محمَّد بن عمرو بن تمام المصري.\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) انظر: تخريج الحديث رقم (١١٢٠٠).\nفائدة الاستخراج: بيان اختلاف الرواة عن حماد بن سلمة في لفظ الحديث \"أريد أخًا لي\" فأثبتها محمَّد بن كثير (عند المصنف برقم ١١٢٠٠)، وعبد الأعلي بن حماد (عند مسلم). =\n⦗٣٧٠⦘ = وفي هذه الرواية عند المصنف (برقم ١١٢٠١) قال أسد بن موسى وعبيد الله بن عائشة: \"أزور أخًا لي\"، وفي الرواية الأخرى من طريق يزيد بن هارون (عند المصنف برقم ١١٢٠٢) بلفظ: \"أريد فلانًا\"، ولم يقل: \"أريد أخًا لي\".","vol":"19","page":369},{"text":"١١٢٠٢ - حدثنا الدقيقي، حدثنا يزيد بن هارون، حدثنا حماد بن سلمة (^١)، عن ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ قال: \"خرج رجل يزور أخًا له في قرية أخرى، فأرصد الله لمدرجته ملكًا، فقال: أين تريد؟ فقال: أريد فلانًا، قال: القرابة؟ قال: لا، قال: فلنعمة له عندك تربها؟ قال: لا، قال: فلم تأتيه (^٢)؟ قال: إني أحبه في الله، قال: فإني رسول الله إليك، إن الله قد أحبك بحبك إياه فيه\" (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) في (ك): \"تأته\".\n(^٣) انظر: تخريج الحديث رقم (١١٢٠٠).\nفائدة الاستخراج: زيادة في لفظ الحديث، وهي سؤال الملك للرجل: \"قال القرابة؟ قال: لا\".","vol":"19","page":370},{"text":"<span data-type='title' id=toc-1411>باب: [بيان] (^١) ثواب عائد المريض، وإطعام السائل، وسقيه</span>\n_________\n(^١) زيادة من (ك).","vol":"19","page":371},{"text":"١١٢٠٣ - حدثنا محمَّد بن عبد الملك الواسطي، حدثنا يزيد بن هارون (^١)، أخبرنا عاصم الأحول، عن عبد الله بن زيد -وهو أبو قلابة-، عن أبي الأشعث الصنعاني (^٢)، عن أبي أسماء الرحبي (^٣)، عن ثوبان، عن النبي ﷺ قال: \"من عاد مريضًا لم يزل في خرفة الجنة\" (^٤). قيل: يا رسول الله! وما خرفة الجنة؟ قال: \"جناها\" (^٥) (^٦).\nرواه مروان بن معاوية عن عاصم (^٧).\n_________\n(^١) موضع الالتقاء هو: يزيد بن هارون.\n(^٢) هو: شراحيل بن آده -بالمد- ابن شرحبيل بن كليب.\n(^٣) هو: عمرو بن مرثد الدمشقي.\n(^٤) المخرف: هو الحائط من النخل، أي أن العائد فيما يحوز من الثواب كأنه على نخل الجنة يخترف ثمارها، وقيل: هي سكة بين صفين من نخل يخترف من أيهما شاء، أي يجتني، وقيل: المخرفة: الطريق، أي أنه على طريق تؤديه إلى الجنة. النهاية (٢/ ٢٤).\n(^٥) الجني: ما يُجتنى من الثمر. النهاية (١/ ٣١٠)، لسان العرب (١٤/ ١٥٥).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض -٤/ ١٩٨٩، رقم ٤٢).\n(^٧) أخرج هذه الرواية مسلم في صحيحه (كتاب البر والصلة والآداب-٤/ ١٩٩٠ - رقم ٤٢ مكرر).\n* هذا الحديث اختلف فيه الرواة على أبي قلابة في ذكر أبي الأشعث وعدمه على =\n⦗٣٧٢⦘ = قسمين:\nالقسم الأول: من رواه عن أبي قلابة عن أبي الأشعث عن أبي أسماء الرحبي به، وهم:\n١/ عاصم الأحول (عند مسلم، وأبي عوانة، والترمذي في الجامع ٣/ ٣٠٠ رقم ٩٦٨).\n٢ / أبو غفار المثنى بن سعيد: أخرجه البخاري في الأدب المفرد (ص ١٨٤، رقم ٥٢١ مكرر)، (ونبه عليه الترمذي في الجامع ٣/ ٢٩٩، رقم ٩٦٧).\nالقسم الثاني: لم يذكروا أبا الأشعث، فقالوا: عن أبي قلابة، عن أبي أسماء الرحبي، وهم:\n١/ أيوب السختياني (عند مسلم، وأبي عوانة).\n٢ / خالد الحذاء (عند مسلم، وأبي عوانة، والترمذي في الجامع ٣/ ٢٩٩ - رقم ٩٦٧).\nوعلى هذا الاختلاف: فهل يكون ذكر أبي الأشعث هو الراجح، وتضعيف الطرق التي لم تذكره، أم يقال: إن ذكر أبي الأشعث يعتبر من المزيد في متصل الأسانيد؟\nنجد الإمام البخاري يرجح رواية من روى الحديث عن أبي الأشعث، فيقول ﵀: من روى هذا الحديث عن أبي الأشعث فهو أصح، وأحاديث أبي قلابة إنما هي عن أبي أسماء، إلا هذا الحديث فهو عندي عن أبي الأشعث عن أبي أسماء (جامع الترمذي ٣/ ٢٩٩).\nولكن نجد أن صنيع الإمام مسلم ﵀ يصحح كلا الطريقين، ويفهم من صنيعه أن كلا الطريقين صحيح، وأن ذكر أبي الأشعث يعتبر من المزيد في متصل الأسانيد، والله أعلم.","vol":"19","page":371},{"text":"١١٢٠٤ - حدثنا الترمذي (^١)، حدثنا أبو حذيفة (^٢)، حدثنا سفيان (^٣)، عن عاصم (^٤)، عن أبي قلابة (^٥)، عن أبي أسماء، عن ثوبان، عن (^٦) النبي ﷺ: بمثله (^٧).\n_________\n(^١) هو: أبو إسماعيل محمَّد بن إسماعيل الترمذي.\n(^٢) هو: موسى بن مسعود النهدي.\n(^٣) هو الثوري.\n(^٤) ابن سليمان الأحول.\n(^٥) هو: عبد الله بن زيد، وهو موضع الالتقاء.\n(^٦) في (ك): \"قال: قال\".\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض -٤/ ١٩٨٩، رقم ٤١).\nفائدة الاستخراج: أن المحفوظ في رواية عاصم الأحول عن أبي قلابة هو بذكر أبي الأشعث، جاء ذلك من رواية يزيد بن هارون، ومروان بن معاوية كلاهما عن عاصم (أخرجهما مسلم في صحيحه)، وقد تقدم تخريج روايتهم في حديث رقم (١١٢٠٣).\nونبه الترمذي على أن عاصم الأحول وأبا غفار رويا هذا الحديث عن أبي قلابة عن أبي الأشعث عن أبي أسماء الرحبي به (الجامع ٣/ ٢٩٩).\nوالمصنف روى من طريق سفيان الثوري عن عاصم عن أبي قلابة عن أبي أسماء بدون ذكر أبي الأشعث، ولكن هذه الرواية عن سفيان الثوري ضعيفة، لا يمكن أن تعارض رواية يزيد بن هارون ومروان بن معاية، وكلاهما حافظان إمامان؛ لأن رواية الثوري جاءت من طريق أبي حذيفة، وقد ضعفه بعض الأئمة، وكان يصحف، ويغلط خاصة في حديث الثوري، حتى قال الإمام أحمد ﵀: \"كأن =\n⦗٣٧٤⦘ = سفيان الذي يحدث عنه أبو حذيفة ليس هو سفيان الثوري الذي يحدث عنه الناس\" أ. هـ، وذلك لغلطه في أحاديث سفيان. تهذيب الكمال (٢٩/ ١٤٧)، التقريب (ص ٥٥٤).","vol":"19","page":373},{"text":"١١٢٠٥ - حدثنا الصغاني، حدثنا الحسن بن موسى الأشيب (^١)، حدثنا (^٢) شعبة ح\nوحدثنا ابن أبي الدنيا، حدثنا علي بن الجعد، حدثنا شعبة (^٣) عن خالد الحذاء (^٤)، عن أبي قلابة، عن أبي أسماء، عن ثوبان قال: قال النبي ﷺ: \"إن الرجل إذا عاد أخاه المسلم كان في خرافة الجنة، أو مخرفة الجنة حتى يرجع\" (^٥). لفظ علي بن الجعد.\n_________\n(^١) أبو علي البغدادي، شيخ الإمام أحمد.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) (ك ٥/ ٢١٢ / أ).\n(^٤) موضع الالتقاء هو: خالد الحذاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض -٤/ ١٩٨٩، رقم ٤٠ و٤١).","vol":"19","page":374},{"text":"١١٢٠٦ - حدثنا أبو أمية، حدثنا قبيصة، حدثنا سفيان (^١)، عن خالد الحذاء (^٢)، عن أبي قلابة، عن أبي أسماء، عن ثوبان، قال: قال\n⦗٣٧٥⦘ النبي ﷺ: \"إذا عاد المسلم المسلم كان في خرفة الجنة حتى يرجع\" (^٣).\n_________\n(^١) الثوري.\n(^٢) موضع الالتقاء هو: خالد الحذاء.\n(^٣) انظر: تخريج الحديث رقم (١١٢٠٥).","vol":"19","page":374},{"text":"١١٢٠٧ - حدثنا أبو أمية، حدثنا يحيى بن إسحاق (^١)، وسليمان بن حرب (^٢)، قالا: حدثنا حماد بن زيد (^٣)، عن أيوب، عن أبي قلابة، عن أبي أسماء، عن ثوبان، قال: قال رسول الله ﷺ: \"عائد المريض في مخرفة الجنة\" (^٤).\n_________\n(^١) البجلي.\n(^٢) ابن بجيل الأزدي الواشحي، أبو أيوب البصري، سكن مكة وكان قاضيها.\n(^٣) موضع الالتقاء هو: حماد بن زيد.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض -٤/ ١٩٨٩، رقم ٣٩).","vol":"19","page":375},{"text":"١١٢٠٨ - حدثنا محمَّد بن حيوية، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١) بإسناده عن أبي أسماء، عن ثوبان رفعه قال: \"عائد المريض في مخرفة الجنة\" (^٢).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) انظر: تخريج الحديث رقم (١١٢٠٧).","vol":"19","page":375},{"text":"١١٢٠٩ - حدثنا إسماعيل القاضي (^١)، حدثنا سليمان بن حرب، وعارم (^٢) قالا: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي\n⦗٣٧٦⦘ أسماء، عن ثوبان -قال سليمان: رفعه، وقال عارم: رفع الحديث- قال: \"عائد المريض في مخرفة الجنة\" (^٣).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد القاضي.\n(^٢) هو: محمَّد بن الفضل.\n(^٣) انظر: تخريج الحديث رقم (١١٢٠٧).","vol":"19","page":375},{"text":"١١٢١٠ - حدثنا عمر بن شبة النميري، حدثنا عبد الوهاب الثقفي، حدثنا أيوب (^١)، عن أبي قلابة، عن ثوبان، قال: قال رسول الله ﷺ:\n\"عائد المريض في خرفة (^٢) الجنة حتى يرجع\" كذا وقع إلي (^٣).\nوروى (^٤) هشيم، عن خالد الحذاء، عن أبي قلابة، عن أبي أسماء، عن\n⦗٣٧٧⦘ ثوبان مولى رسول الله ﷺ قال: قال رسول الله ﷺ. بمثله: \"من عاد مريضًا لم يزل في خرفة الجنة حتى يرجع\" (^٥).\n_________\n(^١) السختياني.\n(^٢) في (ك): \"مخرفة\".\n(^٣) كذا وقع للمصنف، رواية أبي قلابة عن ثوبان، وهذا خطأ لا شك فيه، فإنه لا يُعلم لأبي قلابة رواية عن ثوبان إلا بواسطة، وهذه الرواية بدون واسطة \"انظر: تهذيب الكمال ١٤/ ٥٤٢).\nوقال العجليّ: \"ولم يسمع من ثوبان شيئًا\" (معرفة الثقات للعجلي ٢/ ٣٠).\nومما يؤيد خطأ هذه الرواية: أن حماد بن زيد روى الحديث عن أيوب عن أبي قلابة عن أبي أسماء عن ثوبان، وحماد بن زيد من أوثق الناس وأثبتهم في حديث أيوب، كما نص عليه ابن معين، وأحمد، وسليمان بن حرب، وابن علي وغيرهم.\nحتى قال ابن معين ﵀: \"ومن خالفه -أي حمادا- في الناس جميعًا في أيوب فالقول قوله\"، (شرح علل الترمذي ٢/ ٦٩٩)، وقال أحمد: \"كان حماد بن زيد لا يعبأ إذا خالفه الثقفي ووهيب، وكان يهاب أو يتهيب إسماعيل ابن عليه إذا خالفه\". انظر: شرح علل الترمذي (٢/ ٧٠٢).\n(^٤) في (ك): \"روى\".\n(^٥) هذه الرواية المعلقة عن هشيم عن خالد، أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض- ٤/ ١٩٨٩، رقم ٤٠).","vol":"19","page":376},{"text":"١١٢١١ - حدثنا محمَّد بن يحيى النيسابوري، حدثنا حجاج بن منهال، عن حماد ابن زيدًا (^١)، عن ثابت (^٢)، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ قال: \"يقول الله ﷿ يوم القيامة للعبد: يا ابن آدم! مرضت فلم تعدني، قال: فيقول: أي رب! كيف أعودك وأنت رب العالمين؟ فيقول: أما علمت أن عبدي فلانًا مرض فلم تعده؟ أما علمت أنك لو عدته وجدتني عنده؟ ويقول: يا ابن آدم! استسقيتك فلم تسقني، فيقول: أي رب! فكيف (^٣) أسقيك وأنت رب العالمين؟ فيقول: أما علمت أن عبدي فلانًا [قد] (^٤) استسقاك فلم تسقه؟ أما علمت أنك لو سقيته لوجدت ذلك عندي؟ يا ابن آدم! (^٥) استطعمتك فلم تطعمني، فيقول: يا (^٦) رب! كيف أطعمك\n⦗٣٧٨⦘ وأنت رب العالمين؟ فيقول: أما علمت أن عبدي فلانا استطعمك فلم تطعمه؟ أما علمت لو أنك أطعمته وجدت ذلك عندي\" (^٧).\n_________\n(^١) زيادة من (ك).\n(^٢) البناني، وهو موضع الالتقاء.\n(^٣) في (ك): \"وكيف\".\n(^٤) زيادة من (ك).\n(^٥) (ك ٥/ ٢١٢ / ب).\n(^٦) في (ك): \"أي\".\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل عيادة المريض - ٤/ ١٩٩٠، رقم ٤٣).","vol":"19","page":377},{"text":"١١٢١٢ - حدثنا محمَّد بن إسماعيل الصائغ بمكة، حدثنا عفان بن مسلم ح\nوحدثنا الصائغ جعفر (^١)، قال: حدثنا عفان بن مسلم، حدثنا حماد بن سلمة (^٢)، عن ثابت، عن أبي رافع، عن أبي هريرة، عن النبي ﷺ بمثله، سواء (^٣).\nكلاهما عن عفان: حدثنا.\n_________\n(^١) هو: جعفر بن محمَّد بن شاكر الصائغ.\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) انظر: تخريج الحديث رقم (١١٢١١).\nفائدة الاستخراج: أن راويه عن حماد بن سلمة عند أبي عوانة عفان بن مسلم، وهو من أثبت أصحاب حماد، قال يحيى بن معين: \"من أراد أن يكتب حديث حماد بن سلمة فعليه بعفان بن مسلم\". شرح العلل (٢/ ٧٠٧).","vol":"19","page":378},{"text":"<span data-type='title' id=toc-1412>باب: بيان فضيلة المسقام وصاحب الأوجاع، وثوابها، وأن أفاضل الناس الذي (^١) تكون الأوجاع عليهم أشد وأجرهم أكثر</span>\n_________\n(^١) هكذا في الأصل، وليست مثبتة في نسخة (ك).","vol":"19","page":379},{"text":"١١٢١٣ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني (^١)، حدثنا الأعمش (^٢)، عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله قال: دخلت على رسول الله ﷺ وهو يوعك (^٣) وعكًا شديدًا، فقلت: يا رسول الله! إنك لتوعك وعكًا شديدًا، فقال رسول الله ﷺ: \"أجل إني أوعك كما يوعك رجلان منكم\" قال: فقلت: ذلك بأن لك أجرين؟ فقال رسول الله ﷺ: \"أجل\"، ثم قال رسول الله ﷺ: \"ما من مسلم يصيبه أذى (^٤) من مرض فما سواه إلا حط الله عنه من خطيئته ومن سيئاته، كما تحط الشجرة ورقها\" (^٥).\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن الحماني الكوفي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) الوعك: بإسكان العين قيل: هو الحمى، وقيل: ألمها.\nالنهاية (٥/ ٢٠٧)، لسان العرب (١٠/ ٥١٤).\n(^٤) في (ك): \"الأذى\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها- ٤/ ١٩٩١، رقم ٤٥). =\n⦗٣٨٠⦘ = وأخرجه البخاري في صحيحه (كتاب المرض -باب شدة المرض- ٥/ ٢١٣٨، رقم ٥٣٢٢، ٥٣٢٣) من طريق سفيان الثوري عن الأعمش به.","vol":"19","page":379},{"text":"١١٢١٤ - حدثنا ابن أبي الدنيا، حدثنا أبو خيثمة (^١)، حدثنا جرير (^٢) ح\nقال: وحدثنا أحمد بن منيع (^٣)، حدثنا عبيدة (^٤)، قالا: حدثنا (^٥) الأعمش (^٦)، عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله، قال: دخلت على رسول الله ﷺ وهو يوعك، فمسسته بيدي، فقلت: يا رسول الله … بمثله (^٧).\n_________\n(^١) هو: زهير بن حرب.\n(^٢) ابن عبد الحميد الضبي، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) ابن عبد الرحمن، أبو جعفر البغوي، صاحب المسند.\n(^٤) ابن حميد الضبي، أبو عبد الرحمن الكوفي، المعروف بـ الحذاء.\n(^٥) في (ك): \"عن\".\n(^٦) موضع الالتقاء في الإسناد الثاني هو: الأعمش.\n(^٧) انظر: تخريج الحديث رقم (١١٢١٣).","vol":"19","page":380},{"text":"١١٢١٥ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا يعلى بن عبيد، حدثنا الأعمش (^١)، عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله قال: دخلت على رسول الله ﷺ وهو يوعك، فوضعت يدي عليه فقلت: يا رسول الله إنك لتوعك وعكًا\n⦗٣٨١⦘ شديدًا، قال: \"إني أوعك كما يوعك، رجلان منكم\" قال: قلت: ذلك بأن لك أجرين؟ قال: \"أجل، وما من مسلم يصيبه أذىً من مرض فما (^٢) سواه إلا حط عنه من سيئاته كما تحط الشجرة ورقها\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) (ك ٥/ ٢١٣ / أ).\n(^٣) انظر: تخريج الحديث رقم (١١٢١٣).","vol":"19","page":380},{"text":"١١٢١٦ - حدثنا محمَّد بن أحمد بن الجنيد الدقاق، حدثنا الوليد بن القاسم (^١)، أخبرنا الأعمش (^٢)، بإسناده مثله (^٣).\n_________\n(^١) ابن الوليد الهمداني.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٢١٣).","vol":"19","page":381},{"text":"١١٢١٧ - حدثنا أبو عبد الرحمن النسائي (^١)، حدثنا يعقوب بن إبراهيم (^٢)، حدثنا يحيى (^٣)، حدثنا سفيان (^٤)، [قال] (^٥):\n⦗٣٨٢⦘ حدثني سليمان (^٦)، عن إبراهيم التيمي بإسناده مثله (^٧).\n_________\n(^١) هو: أحمد بن شعيب، الحافظ، صاحب السنن، وقد أخرج هذا الحديث في سننه الكبرى (كتاب الطب -باب شدة المرض- ٤/ ٣٥٢ - رقم ٧٤٨٣).\n(^٢) ابن كثير بن زيد بن أفلح العبدي مولاهم، أبو يوسف الدورقي (ت ٢٥٢ هـ).\nوثقه النسائي، والخطيب، وابن حجر.\nانظر: تاريخ بغداد (١٤/ ٢٧٧)، تهذيب الكمال (٣٢/ ٣١١)، التقريب (ص ٦٠٧).\n(^٣) ابن سعيد القطان.\n(^٤) الثوري، وهو موضع الالتقاء.\n(^٥) زيادة من (ك).\n(^٦) ابن مهران، الأعمش.\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثوب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها- ٤/ ١٩٩١، رقم ٤٥ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٢١٣).\nفائدة الاستخراج: راويه عن الثوري يحيى القطان، وهو أوثق الناس في الثوري.\nشرح العلل (٢/ ٧٢٢، ٧٢٦).","vol":"19","page":381},{"text":"١١٢١٨ - حدثنا السري بن يحيى أبو عبيدة، وأبو أمية، قالا: حدثنا قبيصة، حدثنا سفيان (^١)، عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله قال: أتيت رسول الله ﷺ في مرضه وهو يوعك، وعكًا شديدًا، فقلت: يا رسول الله! إنك لتوعك وعكًا شديدًا، وذلك لك أجران (^٢)؟ قال: \"أجل، أي مسلم يصيبه أذىً إلا تحاتت عنه خطاياه كما تحات ورق الشجرة\" (^٣).\nرواه عبد الرزاق عن الثوري (^٤).\n_________\n(^١) الثوري، وهو موضع الالتقاء.\n(^٢) هذا هو الصواب لأنه مبتدأ مؤخر، وجاء في الأصل ونسخة (ك): \"أجرين\".\n(^٣) انظر: تخريج الحديث رقم (١١٢١٧).\nفائدة الاستخراج: ساق مسلم الإسناد ولم يتمه، ولم يذكر المتن، وأتم المصنف السياق إسنادًا ومتنًا.\n(^٤) رواية عبد الرزاق عن الثوري أخرجها مسلم في صحيحه (كتاب البر والصلة =\n⦗٣٨٣⦘ = والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩١١، رقم ٤٥ مكرر) من طريق محمَّد بن رافع عن عبد الرزاق به.","vol":"19","page":382},{"text":"١١٢١٩ - حدثنا ابن أبي الدنيا، حدثنا (^١) أبو خيثمة، حدثنا جرير (^٢)، عن الأعمش، عن أبي وائل، عن مسروق، قال: قالت عائشة: ما رأيت رجلًا أشد وجعًا (^٣) من رسول الله\" (^٤).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٣) قال العلماء: الوجع هنا: المرض، والعرب تسمي كل مرضٍ وجعًا.\nشرح صحيح مسلم (١٦/ ١٩١، ١٩٢)، لسان العرب (٨/ ٣٧٩).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. - ٤/ ١٩٩٠، رقم ٤٤).","vol":"19","page":383},{"text":"١١٢٢٠ - حدثنا أبو الأزهر، وأبو يحيى بن أبي مسرة، قالا: حدثنا بدل بن المحبر، حدثنا شعبة (^١)، أخبرني سليمان، قال: سمعت أبا وائل، عن مسروق، عن عائشة أنها قالت: ما رأيت الوجع على أحد أشد منه على رسول الله ﷺ (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة بن الحجاج.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. - ٤/ ١٩٩٠، رقم ٤٤ مكرر).\nفوائد الاستخراج: ١/ تصريح الأعمش بسماعه الحديث من أبي وائل.\n٢/ ساق مسلم الإسناد ولم يتمه، ولم يذكر المتن، وأبو عوانة أتم السياق إسنادًا ومتنًا.","vol":"19","page":383},{"text":"١١٢٢١ - حدثنا ابن أبي الدنيا (^١)، حدثنا أحمد بن جميل (^٢)، حدثنا ابن المبارك، عن شعبة (^٣) بمثله (^٤).\n_________\n(^١) هو: أبو بكر بن عبد الله بن محمَّد، وقد أخرج هذا الحديث في كتابه: المرض والكفارات (ص ٢٢، رقم ٨).\n(^٢) أبو يوسف المروزي.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) انظر: تخريج الحديث رقم (١١٢٢٠).","vol":"19","page":384},{"text":"<span data-type='title' id=toc-1413>باب: ثواب المؤمن الذي يشاك الشوكة، أو يصيبه هم أو أذى</span>","vol":"19","page":385},{"text":"١١٢٢٢ - حدثنا يونس بن عبد الأعلى، والربيع بن سليمان، قالا: حدثنا ابن وهب (^١)، أخبرني مالك، عن ابن شهاب، عن عروة، عن عائشة، أن النبي ﷺ قال: \"ما من مصيبة يصاب بها المسلم إلا كفر بها عنه، حتى الشوكة يشاكها\" (^٢).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها- ٤/ ١٩٩٢، رقم ٤٩)، وأخرجه البخاري في صحيحه (كتاب المرض -باب ما جاء في كفارة المرض-٥/ ٢١٣٧، رقم ٥٣١٧) من طريق شعيب عن الزهريّ.","vol":"19","page":385},{"text":"١١٢٢٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: أخبرني يونس بن يزيد، عن ابن شهاب، عن عروة، عن عائشة: أن رسول الله ﷺ قال: \"ما من مصيبة يصاب بها المسلم إلا كفر بها عنه، حتى الشوكة يشاكها\" (^٢).\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها- ٤/ ١٩٩٢، (رقم ٤٩).","vol":"19","page":385},{"text":"١١٢٢٤ - حدثنا محمَّد بن الصباح الصنعاني، حدثنا عبد الرزاق،\n⦗٣٨٦⦘ عن معمر، عن الزهريّ (^١)، عن عروة، عن عائشة قالت: قال (^٢) رسول الله ﷺ: \"ما من وجع (^٣) يصيب المؤمن، إلا كان كفارة لذنوبه، حتى الشوكة يشاكها، أو النكبة (^٤) ينكبها\" (^٥).\n_________\n(^١) موضع الالتقاء هو: الزهريّ.\n(^٢) (ك / ٥/ ٢١٣ ب).\n(^٣) في (ك): \"يصيبه\".\n(^٤) هي المصيبة. انظر: النهاية (٥/ ١١٣)، لسان العرب (١/ ٧٧٢).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها- ٤/ ١٩٩٢، رقم ٤٩).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٢٢٢).\nفائدة الاستخراج: فيه زوائد في الألفاظ \"ما من وجع يصيب المؤمن\"، \"إلا كان كفارة لذنوبه\"، وكذا زاد: \"والنكبة ينكبها\".","vol":"19","page":385},{"text":"١١٢٢٥ - ز- حدثنا عمران بن بكار الكلاعي الحمصي البراد، حدثنا يحيى بن صالح (^١)، حدثنا معاوية بن سلّام (^٢) (^٣)، عن يحيى بن أبي كثير، أن أبا سلمة بن عبد الرحمن، أخبره أن عائشة أم المؤمنين، أخبرته: أن النبي ﷺ طرقه وجع، فجعل يئن وينقلب على فراشه، فقالت\n⦗٣٨٧⦘[له] (^٤) عائشة: لو صنع هذا بعضنا لوجدت عليه، فقال رسول الله ﷺ: \"إن الصالحين يشدد عليهم، وإنه لا يصيب مؤمن نكبة من شوكة فما فوقها إلا حطت عنه بها خطيئة، ورفع بها درجة\" (^٥).\n_________\n(^١) الوحاظي، أبو زكريا الحمصي.\n(^٢) هو: أبو سلام ممطور الحبشي، أبو سلام الدمشقي.\n(^٣) جاء في (ك): \"معاوية بن صالح\"، والصواب ما جاء في الأصل، وهو المثبت.\n(^٤) زيادة من (ك).\n(^٥) هذا الحديث من زيادات المصنف، ورجال إسناده ثقات.\nولكن هذا الحديث لم أقف على تخريجه من طريق أبي سلمة، وإنما وقفت عليه من طريق أبي قلابة، وسيأتي تخريجه في الحديث الآتي إن شاء الله (حديث رقم ١١٢٢٦).","vol":"19","page":386},{"text":"١١٢٢٦ - ز- حدثنا بكار بن قتيبة، حدثنا أبو داود (^١)، حدثنا حرب (^٢)، عن يحيى (^٣)، أن أبا قلابة (^٤)، حدثه عن عبد الرحمن بن\n⦗٣٨٨⦘ شيبة (^٥) ح\nوحدثنا أبو حميد (^٦) العوهي (^٧) الأزدي الحمصي، حدثنا يحيى بن صالح، حدثنا (^٨) معاوية بن سلام، حدثنا يحيى بن أبي كثير، عن أبي قلابة، أن عبد الرحمن بن شيبة أخبره: أن أم المؤمنين عائشة أخبرته: أن النبي ﷺ طرقه وجع … ثم ذكر مثله سواء (^٩).\n_________\n(^١) هو: الطيالسي.\n(^٢) جاء في (ك): \"جرير\"، والصواب ما جاء في الأصل، وهو المثبت، ومما يؤيد هذا: أن حرب بن شداد من المكثرين عن يحيى بن أبي كثير، وهو متقارب في حديث يحيى بن أبي كثير مع معاوية بن سلام، كما نبه على ذلك الإمام أحمد، تهذيب الكمال (٢٨/ ١٨٥)، شرح علل الحديث (٢/ ٦٧٧).\nوحرب بن شداد هو اليشكري، أبو الخطاب البصري (ت ١٦١ هـ).\nوثقه أحمد، والذهبي، وابن حجر.\nانظر: تهذيب الكمال (٥/ ٥٢٤)، ديوان الضعفاء (ص ٧)، التقريب (ص ١٥٥).\n(^٣) ابن أبي كثير الطائيّ مولاهم، أبو نصر اليمامي.\n(^٤) هو: عبد الله بن زيد الجرمي.\n(^٥) ابن عثمان القرشي العبدري المكي، خازن الكعبة.\nوثقه الدارقطني، وابن حجر.\nانظر: تهذيب التهذيب (٦/ ١٩٦)، التقريب (ص ٣٤٢).\n(^٦) هو: أحمد بن محمد بن سيار الحمصي العوهي.\n(^٧) بفتح العين المهملة، وسكون الواو وكسر الهاء: هذه النسبة إلى العوه، وهي قبيلة من اليمن.\nانظر: الإكمال (٦/ ٣٨١)، الأنساب (٩/ ٤٠٩)، توضيح المشتبه (٦/ ٣٩٣).\n(^٨) في (ك): \"أخبرنا\".\n(^٩) هذا الحديث من زيادات المصنف، ورجال الإسناد الأول والثاني كلهم ثقات.\nوالحديث أخرجه أحمد في المسند (٦/ ١٥٩، ١٦٠) من طريق هشام بن سعيد عن معاوية بن سلام به، قال الهيثمي في \"المجمع (٢/ ٢٩٢): \"ورجاله ثقات\".\nوأخرجه الحاكم في المستدرك (٤/ ٣١٩) من طريق يحيى بن بشر عن معاوية به، وقال: \"صحيح الإسناد ولم يخرجاه\"، ووافقه الذهبي.","vol":"19","page":387},{"text":"١١٢٢٧ - ز- حدثنا أبو عتبة الحجازي (^١)، حدثنا بقية، حدثنا\n⦗٣٨٩⦘ الزبيدي، عن الزهري، عن عروة، عن عائشة، عن النبي ﷺ قال: \"إن الرجل ليؤجر في كل شيء حتى في الشوكة يشاكها\" (^٢).\n_________\n(^١) هو: أحمد بن الفرج بن سليمان الكندي، أبو عتبة الحمصي المعروف بالحجازي (ت ٢٧١ هـ). =\n⦗٣٨٩⦘ = قال ابن أبي حاتم: \"كتبنا عنه، ومحله عندنا محل الصدق\".\nوكذبه محمد بن عوف، وتعقبه ابن عدي فقال: \"ومع ضعفه قد احتمله الناس، ورووا عنه\" ثم قال: \"وهو وسط، ليس ممن يحتج بحديثه، أو يتدين به إلا أنه يكتب حديثه\".\nوأما روايته عن بقية بن الوليد، فقال محمد بن عوف: \"الحجازي كذاب، كتبه التي عنده لضمرة وابن أبي فديك من كتب أحمد بن النضر، وقعت إليه، وليس عنده في حديث بقية بن الوليد [الزبيدي] أصل، هو فيها أكذب خلق الله، إنما هي أحاديث وقعت إليه في ظهر قرطاس كتاب صاحب حديث في أولها مكتوب: حدثنا يزيد بن عبد ربه، قال: حدثنا بقية .. \".\nانظر: الكامل (١/ ١٩٣)، تاريخ بغداد (٤/ ٣٣٩)، تاريخ دمشق (٥/ ١٥٨)، الميزان (١/ ١٢٨)، تهذيب التهذيب (١/ ٦٧).\nملحوظة: ما بين المعكوفتين [الزبيدي] معناه: عن الزبيدي، لأن أبا عتبة هذا يروي عن بقية عن الزبيدي، وليس المراد بالزبيدي أنه نسب لبقية بن الوليد، فقد تقدم في ترجمته أنه كلاعي حميري، والله تعالى أعلم بالصواب.\n(^٢) إسناد المصنف فيه ضعف، والحديث أخرجه مسلم في صحيحه من طريق يونس بن يزيد عن الزهري (كتاب البر والصلة -باب ثواب المؤمن فيما يصيبه من مرض أو حزن .. - ٤/ ١٩٩٢، رقم ٤٩).","vol":"19","page":388},{"text":"١١٢٢٨ - ز- حدثنا إبراهيم بن مرزوق، حدثنا أبو عاصم (^١)،\n⦗٣٩٠⦘ عن ابن جريج (^٢)، عن ابن أبي مليكة (^٣)، عن القاسم (^٤)، عن عائشة، قالت: قال رسول الله ﷺ: \"ما من مسلم يشاك شوكة إلا كانت له كفارة\" (^٥).\n_________\n(^١) الضحاك بن مخلد.\n(^٢) عبد الملك بن عبد العزيز المكي.\n(^٣) هو: أبو بكر عبد الله بن عبيد الله بن أبي مليكة-\n(^٤) ابن محمد بن أبي بكر الصديق.\n(^٥) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه أحمد في المسند (٦/ ٢٥٧) من طريق روح عن ابن جريج به.\nوأصل الحديث في الصحيحين عن عائشة، انظر: تخريج الحديث رقم (١١٢٢٤).","vol":"19","page":389},{"text":"١١٢٢٩ - ز- حدثنا أبو عمر الحراني (^١)، حدثنا مخلد بن يزيد (^٢)، عن ابن جريج، عن ابن أبي مليكة، عن عائشة (^٣) عن النبي ﷺ بمثله.\nإلى هنا لم يخرجاه.\n_________\n(^١) هو: عبد الحميد بن محمد بن المستام الحراني.\n(^٢) القرشي، أبو يحيى الحراني.\nقال الإمام أحمد: لا بأس به، وكان يهم. وقال ابن حجر: صدوق له أوهام.\nانظر: تهذيب الكمال (٢٧/ ٣٤٣)، هدي الساري (ص ٤٦)، التقريب (صـ ٥٢٤).\n(^٣) إسناد المصنف فيه: مخلد بن يزيد وفيه ضعف يسير كما تقدم، ولكن تابعه يحيى القطان عن ابن جريج، أخرجه أحمد في المسند (٦/ ٢٠٣)، وأصل الحديث في الصحيحين عن عائشة، انظر: تخريج الحديث رقم (١١٢٢٤).","vol":"19","page":390},{"text":"١١٢٣٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أن مالكًا أخبره ح\nوحدثنا محمد بن مهدي العطار (^٢) بمصر، حدثنا مطرف (^٣)، عن مالك ابن أنس، عن يزيد (^٤) بن خصيفة، عن عروة بن الزبير، أنه قال: سمعت عائشة تقول: قال رسول الله ﷺ: \"ما يصيب المؤمن من مصيبة حتى الشوكة، إلا قُصَّ (^٥) بها، أو كفر بها من خطاياه\" (^٦). لا يدري أيتهما قال عروة.\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء في الإسناد الأول.\n(^٢) في (ك): \"القطان\"، ولم أقف عليه.\n(^٣) ابن عبد الله اليساري، أبو مصعب المدني، ابن أخت مالك بن أنس.\n(^٤) ابن عبد الله بن خصيفة -بمعجمة ثم مهملة-. انظر: التقريب (صـ ٦٠٢).\n(^٥) أي: نقص وأُخذ. انظر: معجم مقاييس اللغة (٥/ ١١)، النهاية (٤/ ٧٠)، شرح صحيح مسلم (١٦/ ١٩٥).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه … - ٤/ ١٩٩٢، رقم ٥٠).","vol":"19","page":391},{"text":"١١٢٣١ - حدثنا أبو إسماعيل (^١)، حدثنا القعنبي، عن مالك (^٢) بمثله (^٣).\n_________\n(^١) هو: محمد بن إسماعيل الترمذي.\n(^٢) موضع الالتقاء هو: الإمام مالك بن أنس ﵀.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩٩٢، رقم ٥٠). =\n⦗٣٩٢⦘ = فائدة الاستخراج: رواية القعنبي عن مالك لهذا الحديث، وهو من أثبت أصحاب مالك. تهذيب التهذيب (٦/ ٣٢).","vol":"19","page":391},{"text":"١١٢٣٢ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة، أخبرني منصور (^١)، والأعمش قال: سمعت إبراهيم، عن الأسود، قال: كنا عند (^٢) عائشة، فسقط فسطاط (^٣) على إنسان، فضحكوا، فقالت عائشة: لا تسخر، سمعت رسول الله ﷺ يقول: \"ما من مسلم يشاك شوكة فما فوقها إلا رفعه الله بها (^٤) درجة، أو حط عنه بها خطيئة\" (^٥).\n_________\n(^١) ابن المعتمر، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢١٤/ أ).\n(^٣) الفسطاط: البيت من الشعر، كالخباء ونحوه.\nشرح صحيح مسلم للنووي (١٦/ ١٩٣)، لسان العرب (٧/ ٣٧١).\n(^٤) في (ك): \"به\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. -٤/ ١٩٩٠، رقم ٤٦).\nفوائد الاستخراج: ١/ رواية شعبة لهذا الحديث عن منصور، وهو من أثبت أصحاب منصور، قال الدارقطني: \"أثبت أصحاب منصور: الثوري وشعبة وجرير الضبي). شرح علل الترمذي (٢/ ٧٢١).\n٢/ تصريح منصور والأعمش بسماع الحديث من إبراهيم.","vol":"19","page":392},{"text":"١١٢٣٣ - حدثنا ابن أبي الدنيا، حدثنا أبو خيثمة (^١)، حدثنا\n⦗٣٩٣⦘ أبو معاوية (^٢) ح\nوحدثنا الزعفراني، وعلي بن حرب قالا: حدثنا (^٣) أبو معاوية، أخبرنا الأعمش، عن إبراهيم، عن الأسود، عن عائشة قالت: قال رسول الله ﷺ: \"ما يصيب المؤمن من شوكة فما فوقها إلا رفعه الله بها درجة، وحط عنه بها خطيئة\" (^٤).\n_________\n(^١) هو: زهير بن حرب.\n(^٢) هو: محمد بن خازم الضرير، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩٩١، رقم ٤٧).","vol":"19","page":392},{"text":"١١٢٣٤ - حدثنا أبو بكر يعقوب بن يوسف (^١) المُطَّوِعي (^٢)، حدثنا أبو الربيع الزهراني (^٣)، حدثنا إسماعيل بن زكريا (^٤)، عن\n⦗٣٩٤⦘ الأعمش (^٥)، عن إبراهيم، عن علقمة، والأسود قالا: كنا عند عائشة، فدخل رجل فعثر ببعض الأطناب (^٦)، فضحك بعض القوم، فقالت عائشة: لا تسخر، قال النبي ﷺ: \"ما من مؤمن يشاك شوكة إلا كتب الله له بها حسنة، ومحا عنه بها (^٧) سيئة، ورفع له بها درجة\" (^٨).\n_________\n(^١) ابن أيوب المطوعي (ت ٢٨٧ هـ).\nقال الدارقطني: \"ثقة فاضل مأمون\"، وقال الذهبي: \"كان ثقة منصفًا\".\nانظر: تاريخ بغداد (١٤/ ٢٨٩)، طبقات الحنابلة (١/ ٤١٧)، تاريخ الإسلام (وفيات سنة ٢٨٧ هـ).\n(^٢) بضم الميم، وتشديد الطاء المهملة وفتحها، وكسر الواو وفي آخرها العين المهملة: هذه النسبة إلى المطوعة، وهم جماعة فرغوا أنفسهم للغزو والجهاد ورابطوا في الثغور، وتطوعوا بالغزو، فقصدوا الغزو في بلاد الكفر. الأنساب (١٢/ ٣١٧).\n(^٣) هو: سليمان بن داود العتكي.\n(^٤) ابن مرة الخلقاني الأسدي مولاهم، أبو زياد الكوفي.\n(^٥) موضع الالتقاء هو: الأعمش.\n(^٦) الأطناب: جمع طنب، وهي حبال الخيمة التي تشد بها. معجم مقاييس اللغة (٣/ ٤٢٦).\n(^٧) في (ك): \"ومحا بها عنه\".\n(^٨) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. - ٤/ ١٩٩١، رقم ٤٧).\nوفي هذا الحديث خالف إسماعيل بن زكريا الخلقاني -وفيه مقال- أبا معاوية عن الأعمش في مواضع:\nالأول: زاد في الإسناد من شيوخ إبراهيم النخعي: علقمة، بينما اقتصر أبو معاوية على الأسود، وأبو معاوية أوثق في الأعمش من إسماعيل. انظر: شرح علل الترمذي (٢/ ٧١٦)، التقريب (ص ٤٧٥).\nالثاني: ذكر قصة الحديث وجعلها من رواية الأعمش، بينما ذكرها جرير وشعبة من رواية منصور.\nإذًا رواية إسماعيل شاذة، لمخالفته لرواية الثقات والله أعلم.","vol":"19","page":393},{"text":"١١٢٣٥ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، حدثنا شيبان (^١)، عن منصور، عن إبراهيم، عن الأسود، عن عائشة، عن النبي ﷺ قال: \"ما من مؤمن يشاك شوكة فما فوقها إلا كتب الله له بها حسنة،\n⦗٣٩٥⦘ وكفر عنه بها خطيئة\" (^٢).\n_________\n(^١) ابن عبد الرحمن التميمي مولاهم، أبو معاوية البصري.\n(^٢) انظر: تخريج الحديث رقم (١١٢٣٢).","vol":"19","page":394},{"text":"١١٢٣٦ - حدثنا أبو داود الحراني، حدثنا محمد بن عبيد (^١)، حدثنا الأعمش (^٢)، عن إبراهيم، عن الأسود، قال: اعتلج (^٣) ناس، فأصاب طنب الفسطاط عين رجل منهم، فضحكوا، فقالت عائشة: ما لكم؟ فقالوا: أصاب طنب الفسطاط عين رجل، وكادت تذهب باطلًا، فقالت: سمعت رسول الله ﷺ يقول: \"ما من مؤمن (^٤) تشوكه شوكة فما فوقها، إلا حط الله عنه خطيئة، ورفع له بها درجة\" (^٥).\n_________\n(^١) الطنافسي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) أي: تصارعوا. انظر: النهاية في غريب الحديث (٣/ ٢٨٦).\n(^٤) في (ك): \"رجل\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب، باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك، حتى الشوكة يشاكها، ٤/ ١٩٩١، رقم ٤٧).\nفائدة الاستخراج: ذكر قصة الحديث من طريق الأعمش، وليست عند مسلم.","vol":"19","page":395},{"text":"١١٢٣٧ - حدثنا علي (^١) بن إشكاب (^٢)، وابن أبي معشر (^٣)، قالا:\n⦗٣٩٦⦘ حدثنا محمد بن ربيعة الكلابي (^٤)، حدثنا هشام بن عروة (^٥)، عن أبيه، عن عائشة قالت: قال رسول الله ﷺ: \"ما من مسلم تصيبه شوكة فما فوقها إلا قص من خطيئته\".\nوقال أحدهما: \"قص عنه بها خطيئة\" (^٦).\n_________\n(^١) أبو الحسن علي بن الحسين بن إبراهيم بن الحر العامري.\n(^٢) بكسر الهمزة وسكون المعجمة، وآخرها موحدة: وهو لقب للحسين والد علي.\nنزهة الألباب في الألقاب (١/ ٧٨)، التقريب (ص ٤٠٠).\n(^٣) هو: أبو بكر الحسين بن محمد بن أبي معشر نجيح بن عبد الرحمن السندي.\n(^٤) الرؤاسي، أبو عبد الله الكوفي.\n(^٥) موضع الالتقاء هو: هشام بن عروة.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. -٤/ ١٩٩٢، رقم ٤٨).","vol":"19","page":395},{"text":"١١٢٣٨ - ز- حدثنا ابن أبي الدنيا، قال: حدثني محمد بن عثمان (^١) (^٢) العجلي، حدثنا خالد بن مخلد، عن محمد بن جعفر بن أبي كثير (^٣)، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: قال رسول الله ﷺ: \"ما من شيء يصيب المؤمن حتى (^٤)\n⦗٣٩٧⦘ الشوكة فما فوقها، إلا كفر الله عنه بها خطيئة\" (^٥).\n[لم يخرجاه] (^٦).\n_________\n(^١) ابن كرامة العجلي مولاهم، أبو جعفر الكوفي (ت ٢٥٦ هـ).\nقال أبو حاتم: \"صدوق\"، وذكره ابن حبان في الثقات، ووثقه مسلمة بن قاسم، وابن حجر. انظر: الجرح (٨/ ٢٥)، الثقات لابن حبان (٩/ ١١٧)، تهذيب التهذيب (٩/ ٣٣٩)، التقريب (ص ٤٩٦).\n(^٢) (ك ٥/ ١١٤/ ب).\n(^٣) الأنصاري، الزرقي مولاهم، المدني.\n(^٤) هكذا في الأصل ونسخة (ك)، وجاء من المطبوع من كتاب: المرض والكفارات لابن أبي الدنيا: \"من\".\n(^٥) إسناد المصنف صحيح، والحديث أخرجه ابن أبي الدنيا في كتاب: المرض والكفارات (ص ١١٠، رقم ١٣٠).\nوأخرجه البخاري في صحيحه (كتاب المرض -باب ما جاء في كفارة المرض- ٥/ ٢١٣٧، رقم ٥٤١٧)، وأخرجه مسلم في صحيحه (كتاب البر والصلة -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو غير ذلك- ٤/ ١٩٩٢، رقم ٤٩) كلاهما من طريق الزهري عن عروة به.\n(^٦) زيادة من (ك).","vol":"19","page":396},{"text":"١١٢٣٩ - ز- حدثنا العطاردي (^١)، حدثنا أبو معاوية (^٢)، حدثنا يحيى بن سعيد (^٣)، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: قال النبي ﷺ: \"لا يصيب المؤمن شوكة فما فوقها إلا قص الله عنه بها خطيئة\" (^٤).\n_________\n(^١) هو: أحمد بن عبد الجبار، أبو عمر الكوفي، خاتمة أصحاب أبي معاوية.\n(^٢) هو: محمد بن خازم الضرير.\n(^٣) الأنصاري.\n(^٤) إسناد المصنف فيه العطاردي، ضعفه ابن حجر. انظر: التقريب (٨١).\nوالحديث أخرجه أحمد، قال: حدثنا سفيان (ابن عيينة) عن عبد الرحمن بن القاسم به، المسند (٦/ ٣٩).\nوقد تابع عبد الرحمن بن القاسم عن أبيه: ابن أبي مليكة، فرواه عن القاسم به، انظر: حديث رقم (١١٢٢٨).","vol":"19","page":397},{"text":"١١٢٤٠ - حدثنا الحارثي أحمد بن عبد الحميد، قال: حدثنا أبو أسامة (^١)، حدثني الوليد بن كثير، عن محمد بن عمرو بن عطاء، عن عطاء بن يسار، عن أبي سعيد الخدري، وأبي هريرة، أنهما سمعا رسول الله ﷺ يقول: \"ما يصيب المؤمن من نصب (^٢)، ولا وصب (^٣)، ولا سقم (^٤)، ولا حزن، حتى الهم يهمه إلا كفر به عنه من سيئاته\" (^٥).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) التعب. النهاية (٥/ ٦٢).\n(^٣) قال النووي: \"الوصب: الوجع اللازم، ومنه قوله تعالى: ﴿وَلَهُمْ عَذَابٌ وَاصِبٌ﴾ أي لازم ثابت.\nشرح صحيح مسلم (١٦/ ١٩٦)، النهاية (٥/ ١٩٠).\n(^٤) أي: مرض انظر: النهاية (٢/ ٣٨٠).\n(^٥) أخرجه البخاري في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩٩٢، رقم ٥٢).\nوأخرجه البخاري في صحيحه (كتاب المرض -باب ما جاء في كفارة المرض- ٥/ ٢١٣٧، رقم ٥٣١٨) من طريق زهير بن محمد عن محمد بن عمرو بن حلحلة عن عطاء بن يسار به.\nفائدة الاستخراج: تصريح أبي أسامة (حماد بن أسامة) بسماعه الحديث من الوليد بن كثير.","vol":"19","page":398},{"text":"١١٢٤١ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا\n⦗٣٩٩⦘ سفيان (^١)، [قال] (^٢): حدثنا أبو حفص عمر بن عبد الرحمن بن محيصن السهمي، قال: سمعت محمد بن قيس بن مخرمة بن نوفل، يحدث عن أبي هريرة قال: لما نزلت ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ (^٣) شق ذلك على المسلمين، فقال رسول الله ﷺ: \"قاربوا (^٤) وسددوا (^٥)، فإن كل ما أصاب المسلم كفارة، حتى النكبة ينكبها أو الشوكة يشاكها\" (^٦).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) سورة النساء، آية (١٢٣).\n(^٤) أي: اقتصدوا فلا تغلوا ولا تقصروا، بل توسطوا.\nشرح صحيح مسلم (١٦/ ١٩٧)، النهاية (٤/ ٣٣).\n(^٥) أي: اقصدوا السداد، وهو الصواب.\nشرح صحيح مسلم (١٦/ ١٩٧)، لسان العرب (٣/ ٢١٠).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. -٤/ ١٩٩٣، رقم ٥٢).\nفوائد الاستخراج:\n١/ راويه عن ابن عيينة هو الحميدي، وهو من ثقات أصحاب ابن عيينة، قال أبو حاتم: \"أثبت الناس في ابن عيينة الحميدي هو رئيس أصحاب ابن عيينة، وهو ثقة إمام\" أ. هـ الجرح (٥/ ٥٧).\n٢/ تسمية ابن محيصن في إسناد المصنف.\n٣/ تتمة نسب محمد بن قيس بن مخرمة (ابن نوفل) في إسناد المصنف.","vol":"19","page":398},{"text":"١١٢٤٢ - حدثنا ابن أخي ابن وهب (^١)، قال: حدثني عمي (^٢)، حدثني حيوة، عن ابن الهاد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عمرة، عن عائشة قالت: سمعت النبي ﷺ قول: \"ما من شيء يصيب المؤمن حتى الشوكة تصيبه إلا كتب الله له بها حسنة، أو حطت عنه بها خطيئة\" (^٣).\n_________\n(^١) أبو عبيد الله أحمد بن عبد الرحمن بن وهب بن مسلم القرشي المصري.\n(^٢) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … -٤/ ١٩٩٢، رقم ٥١).\nفائدة الاستخراج: ذكر نسب أبي بكر بن حزم، في إسناد المصنف.","vol":"19","page":400},{"text":"<span data-type='title' id=toc-1414>باب: [بيان] (^١) النهي عن سب الحمى وثواب من تصيبه الحمى، وثواب من يصرع فيصبر ولا يتعالج بشيء</span>\n_________\n(^١) زيادة من (ك).","vol":"19","page":401},{"text":"١١٢٤٣ - حدثنا إسماعيل القاضي، والدنداني، قالا: حدثنا مسدد، [قال] (^١): حدثنا يحيى بن سعيد، عن الحجاج الصواف (^٢)، عن أبي الزبير، عن جابر: أن النبي ﷺ مر بأم السائب، أو أم المسيب وهي ترفرف من الحمى، فقال: \"ما لك\"؟ قالت: الحمى … ح\nوحدثنا ابن أبي الدنيا (^٣)، ومحمد بن محمد بن رجاء، قالا: حدثنا عبيد الله بن عمر (^٤)، حدثنا يزيد بن زريع، حدثنا حجاج الصواف، قال: حدثني أبو الزبير، حدثنا جابر بن عبد الله: أن رسول الله ﷺ دخل على أم السائب، أو أم المسيب -أبو الزبير شك- وهي ترفرف (^٥)، فقال: \"ما لك ترفرفين\" (^٦)؟ قالت: الحمى، لا بارك الله فيها، قال:\n⦗٤٠٢⦘ \"لا تسبي الحمى، فإنها تذهب خطايا بني آدم، كما يذهب الكير (^٧) خبث (^٨) الحديد\" (^٩).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء في الإسناد الأول هو: الحجاج الصواف.\n(^٣) (ك ٥/ ٢١٥/أ).\n(^٤) القواريري، وهو شيخ مسلم، وهو موضع الالتقاء في الإسناد الثاني.\n(^٥) ليست هذه اللفظة عند مسلم، وجاءت عند ابن أبي الدنيا في كتاب: المرض والكفارات (ص ٢٤، رقم ١١): \"تزفزف\" بالزاي المعجمة.\n(^٦) جاء عند مسلم في صحيحه، وابن أبي الدنيا: \"تزفزفين\" بالزاي، قال النووي: \"بزاءين معجمتين وفاءين والتاء مضمومة، قال القاضي: تضم وتفتح، وهذا هو =\n⦗٤٠٢⦘ = الصحيح المشهور في ضبط هذه اللفظة، وادعى القاضي أنها رواية جميع رواة مسلم، ووقع في بعض نسخ بلادنا: بالراء والفاء، ورواه بعضهم في غير مسلم بالراء والقاف، ومعناه: تتحركين حركة شديدة، أي ترعدين\". شرح صحيح مسلم (١٦/ ١٩٨)، وانظر: لسان العرب (٩/ ١٢٥، ١٢٦، ١٣٧).\n(^٧) بالكسر: وهو الزق الذي ينفخ به النار. النهاية (٤/ ٢١٧).\n(^٨) بفتح المعجمة والموحدة بعدها مثلثة: أي وسخه الذي تخرجه النار.\nلسان العرب (٢/ ١٤٤)، فتح الباري (٤/ ١٠٥).\n(^٩) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩٩٣، رقم ٥٣).\nفوائد الاستخراج: ١/ بيان أن الشك في قوله: \"أم السائب أو أم المسيب\" من أبي الزبير.\n٢ / متابعة يحيى بن سعيد القطان في الإسناد الأول، ليزيد بن زريع، مما يزيد الحديث قوة.","vol":"19","page":401},{"text":"١١٢٤٤ - حدثنا ابن أبي الدنيا، حدثنا سوار بن عبد الله (^١)، حدثنا (^٢) يحيى بن سعيد (^٣)، عن عمران (^٤)، قال: حدثني عطاء بن أبي\n⦗٤٠٣⦘ رباح، قال: قال لي ابن عباس: ألا أريك امرأة من أهل الجنة؟ قلت: بلى، قال: هذه المرأة السوداء (^٥)، أتت النبي ﷺ فقالت: إني أصرع (^٦)، وإني أتكشف (^٧) فادع الله لي، قال: \"إن صبرت فلك الجنة، وإن شئت دعوت الله أن يعافيك\"، فقالت (^٨): إني أتكشف فادع الله أن لا أتكشف فدعا الله (^٩).\n_________\n(^١) ابن سوار التميمي العنبري، أبو عبد الله البصري القاضي.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) القطان، وهو موضع الالتقاء.\n(^٤) ابن مسلم المنقري، أبو بكر البصري القصير.\n(^٥) هي: أم زفر -بضم الزاي وفتح الفاء-، جاء ذلك في رواية البخاري، وقيل: هي سعيرة الأسدية. انظر: فتح الباري (١٠/ ١١٩)، الإصابة (٧/ ٧٠٠ و٨/ ٢١٠)، تنبيه المعلم (ص ٢٣٠، رقم ١٠٥٥).\n(^٦) الصرع: علة تمنع الأعضاء الرئيسية عن انفعالها منعًا غير تام، وسببه ريح غليظة تنحبس في منافذ الدماغ، أو بخار رديء يرتفع إليه من بعض الأعضاء، وقد يتبعه تشنج في الأعضاء، قال الحافظ: \"وقد يكون الصرع من الجن، ولا يقع إلا من النفوس الخبيثة منهم\".\nلسان العرب (٨/ ١٩٧)، الفتح (٩/ ١١٩).\n(^٧) أتكشف: بمثناة وتشديد المعجمة: من التكشف، وبالنون الساكنة مخففًا: من الإنكشاف، والمراد أنها خشيت أن تظهر عورتها وهي لا تشعر. الفتح (١٠/ ١٢٠).\n(^٨) في (ك): \"قالت\".\n(^٩) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك … - ٤/ ١٩٩٤، رقم ٥٤).\nوأخرجه البخاري في صحيحه (كتاب المرض -باب فضل من يصرع من الريح- ٥/ ٢١٤٠، رقم ٥٣٢٨) من طريق مسدد عن يحيى القطان عن عمران به.","vol":"19","page":402},{"text":"١١٢٤٥ - حدثني محمد بن محمد بن رجاء، حدثنا عبيد الله بن عمر (^١)، حدثنا يحيى القطان، حدثنا أبو بكر عمران القصير، حدثنا عطاء بن أبي رباح، قال: قال أبي [لي] (^٢) ابن عباس، مثله [سواء] (^٣) (^٤).\n_________\n(^١) القواريري، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١٢٤٤).\nفائدة الاستخراج: بيان الاسم المهمل: \"عمران أبو بكر\" وهو: \"القصير\".","vol":"19","page":404},{"text":"<span data-type='title' id=toc-1415>باب: تحريم الظلم، وحظر ظلم الناس بعضهم بعضا، والترغيب في قضاء حاجة المسلم، والستر عليه</span>","vol":"19","page":405},{"text":"١١٢٤٦ - حدثنا يزيد بن عبد الصمد، وعبيد بن يزيد بن عبد الله الكريزي (^١) الدمشقيان (^٢)، وعلي بن عثمان النفيلي، وأبو العباس الغزي ح\nوأخبرنا محمد بن عبد الله بن عبد الحكم، قالوا: حدثنا أبو مسهر (^٣) -وهو: عبد الأعلى بن مسهر الغساني، - حدثنا سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني (^٤)، عن أبي ذر، عن النبي ﷺ: \"عن الله ﷿ أنه قال: يا عبادي! إني حرمت الظلم على نفسي وجعلته بينكم محرمًا فلا تظالموا، يا عبادي إنكم الذين تخطئون بالليل والنهار، وأنا الذي أغفر الذنوب ولا أبالي، فاستغفروني أغفر لكم، يا عبادي كلكم جائع إلا من أطعمت، فاستطعموني\n⦗٤٠٦⦘ أطعمكم، يا عبادي كلكم عارٍ إلا من كسوت (^٥)، فاستكسوني أكسكم (^٦)، يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم كانوا على قلب أتقى رجل منكم لم يزد (^٧) ذلك في ملكي شيئًا، يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم كانوا على أفجر قلب رجل منكم لم ينقص ذلك من ملكي شيئًا، يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم اجتمعوا في صعيد (^٨) واحد، ثم سألوني فأعطيت كل إنسان منهم ما سأل لم ينقص ذلك من ملكي شيئًا إلا كما ينقص البحر أن يغمس فيه المخيط (^٩) غمسة واحدة، يا عبادي إنما هي أعمالكم أحفظها عليكم، فمن وجد خيرًا فليحمد الله، ومن وجد غير ذلك فلا يلومن إلا نفسه\" (^١٠).\n⦗٤٠٧⦘ قال: فكان أبو إدريس الخولاني إذا حدث بهذا الحديث جثا على ركبتيه.\nحديثهم واحد، وربما قدم أحدهم الحرف وأخر الحرف.\nرواه مسلم عن الصغاني (^١١)، عن أبي مسهر، وعن عبد الله بن عبد الرحمن (^١٢)، عن مروان، عن سعيد بهذا.\n[من هنا لم يخرجاه] (^١٣).\n_________\n(^١) ذكره ابن عساكر في تاريخ دمشق، وجاء في نسبته: \"الكربري\" برائين مهملتين، ولم يذكر فيه جرحًا ولا تعديلًا، وساق في ترجمته هذا الحديث من طريق المصنف.\nتاريخ دمشق (٣٨/ ٢٢٤).\n(^٢) هكذا في (ك): وجاء في الأصل: \"الدمشقيين\".\n(^٣) موضع الالتقاء هو: أبو مسهر، عبد الأعلى بن مسهر الغساني.\n(^٤) اسمه: عائذ الله بن عبد الله.\n(^٥) في (ك): \"كسوته\".\n(^٦) (ك ٥/ ٢١٥ /ب).\n(^٧) في (ك): \"لا يزداد\".\n(^٨) يطلق الصعيد ويراد به: وجه الأرض، ويراد به أيضا: الطريق. (معجم مقاييس اللغة ٣/ ٢٨٧).\n(^٩) بكسر الميم وفتح الياء: هو الإبرة. شرح صحيح مسلم (١٦/ ٢٠٠)، النهاية (٢/ ٩٢).\n(^١٠) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب، باب تحريم الظلم ٤/ ١٩٩٥، رقم ٥٥ مكرر) من طريق أبي بكر بن محمد بن إسحاق الصغاني عن أبي مسهر به.\nفوائد الاستخراج: ١/ تسمية أبي مسهر في الإسناد.\n٢/ أتم المصنف حديث أبي مسهر إسنادًا ومتنًا، وساق مسلم بعض الإسناد، ولم يذكر المتن.\n(^١١) هو: محمد بن إسحاق، وهو شيخ مسلم في هذا الحديث، ومن طريقه أخرج مسلم الحديث، انظر: التخريج السابق.\n(^١٢) هو الدارمي، ومن طريقه أخرج مسلم الحديث عنه -الدارمي- عن مروان بن محمد الدمشقي عن سعيد بن عبد العزيز به، انظر: صحيح مسلم (كتاب البر والصلة -باب تحريم الظلم- ٤/ ١٩٩٤، رقم ٥٥).\n(^١٣) زيادة من (ك).","vol":"19","page":405},{"text":"١١٢٤٧ - ز- حدثنا محمد بن مسلم بن واره (^١)، حدثنا محمد بن سعيد بن سابق (^٢)، حدثنا عمرو بن أبي قيس (^٣)، عن منصور بن المعتمر، عن موسى بن المسيب (^٤)، عن شهر بن حوشب، عن عبد الرحمن بن\n⦗٤٠٨⦘ غنم (^٥)، عن أبي ذر قال: قال رسول الله ﷺ: \"إن الله ﷿ يقول: يا ابن آدم! كلكم مذنب إلا من عافيته، فاستغفروني أغفر لكم، ومن علم أني ذو قدرة على المغفرة واستغفرني غفرت له بقدرتي ولا أبالي، وكلكم ضال إلا من هديته، فسلوني الهدى أهدكم، وكلكم فقير إلا من أغنيته، فسلوني أغنكم، ولو أن أولكم وآخركم ورطبكم ويابسكم وحيكم وميتكم اجتمعوا على أتقى قلب عبد من عبادي لم يزد ملكي قدر جناح بعوضة، ولو أن أولكم وآخركم ورطبكم ويابسكم وحيكم وميتكم اجتمعوا في صعيد واحد فسألني كل سائل ما بلغت أمنيته، فأعطيته لم ينقص ملكي إلا كما لو أن أحدكم على شفة البحر فغرز فيه إبرة ثم نزعها، ذلك بأني (^٦) جواد ماجد أفعل ما أشاء، عطائي كلام، وعذابي كلام، وإنما قولي لشيء إذا أردت: أن أقول له: كن فيكون\" (^٧).\n_________\n(^١) الإمام محمد بن مسلم بن عثمان بن عبد الله الرازي، الحافظ.\n(^٢) أبو سعيد الرازي.\n(^٣) الرازي الأزرق.\n(^٤) الثقفي، أبو جعفر الكوفي البزاز.\nقال ابن معين، وأبو حاتم: \"صالح\"، وقال أحمد: \"ما أعلم إلا خيرا\"، وقال ابن حجر: \"صدوق\". انظر: الجرح (٨/ ١٦١)، تهذيب الكمال (٢٩/ ١٥٣)، التقريب (ص ٥٥٤).\n(^٥) بفتح الغين المعجمة، الأشعري الشامي.\n(^٦) (ك ٥/ ٢١٦ / أ).\n(^٧) إسناد المصنف حسن، وقد روى هذا الحديث عن شهر جماعة:\n١/ موسى بن المسيب عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في هذا الحديث، وحديث رقم (١١٢٤٨، ١١٢٤٩)، وأحمد في المسند (٥/ ١٧٧)، وابن ماجة (كتاب الزهد -باب ذكر التوبة-٢/ ١٤٤٢ - رقم ٤٢٥٧)، والطبراني في الدعاء (٢/ ٧٩٢)، والبيهقي في الأسماء والصفات (١/ ١٧٠ - رقم ١١٢)، وأيضا (١/ ٣٢٠ - رقم ٢٤٦ =\n⦗٤٠٩⦘ = ٢ / سليمان الأعمش عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في الحديث رقم (١١٢٥٠).\n٣ / موسى الجهني عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في الحديث رقم (١١٢٥١).\n٤ / سيار أبو الحكم عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في الحديث رقم (١١٢٥٣)، وأشار إليه المزي كما في تحفة الأشراف (٩/ ١٧٩).\n٥/ ليث بن أبي سليم عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في الحديث رقم (١١٢٥٥)، وأحمد في المسند (٥/ ١٥٤)، وهناد في الزهد (٢/ ٤٥٦ - رقم ٩٠٥)، ومن طريقه أخرجه الترمذي في جامعه (كتاب صفة القيامة -باب. - ٤/ ٥٦٦ - رقم ٢٤٩٥).\n٦/ عبد الحميد بن بهرام عن شهر عن عبد الرحمن بن غنم: أخرجه المصنف كما في الحديث رقم (١١٢٥٤)، وأشار إليه المزي كما في تحفة الأشراف (٩/ ١٧٩).\nوقال الإمام الترمذي: \"هذا حديث حسن\". الجامع (٤/ ٥٦٦)، وانظر: تحفة الأشراف (٩/ ١٧٩).\nوقال الإمام البيهقي: \"هذا حديث محفوظ من حديث شهر بن حوشب\". الأسماء والصفات (١/ ٣٢٠).\nوأصل الحديث عند مسلم في صحيحه من طريق أبي إدريس الخولاني عن أبي ذر، وقد تقدم برقم: (١١٢٤٦).","vol":"19","page":407},{"text":"١١٢٤٨ - ز- حدثنا أبو داود الحراني، حدثنا يعلى (^١) موسى بن المسيب، عن شهر بن حوشب ح\n⦗٤١٠⦘ وحدثنا عمار بن رجاء، حدثنا محمد بن عبيد (^٢)، حدثنا موسى بن المسيب، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر، عن رسول الله ﷺ قال: \"يقول الله ﷿: يا عبادي كلكم ضال إلا من هديته .. \" وذكر الحديث (^٣).\n_________\n(^١) هو: ابن عبيد الطنافسي.\n(^٢) الطنافسي.\n(^٣) انظر: تخريج الحديث رقم: (١١٢٤٧).","vol":"19","page":409},{"text":"١١٢٤٩ - ز- حدثنا يعقوب بن سفيان، قال: حدثني أيوب بن محمد (^١)، حدثنا سعيد بن مسلمة (^٢)، عن الأعمش، عن موسى بن المسيب، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر، قال: قال النبي ﷺ: \"يقول الله ﷿: إني جواد ماجد، عطائي كلام، وعذابي كلام، وإذا أردت شيئًا فإنما أقول له كن فيكون\" (^٣).\n_________\n(^١) ابن زياد بن فروخ الوزان، أبو محمد الرقي (ت ٢٤٩ هـ).\nوثقه النسائي، وابن حجر.\nانظر: تهذيب الكمال (٣/ ٤٨٩)، التقريب (ص ١١٨).\n(^٢) ابن هشام بن عبد الملك بن مروان الأموي.\n(^٣) إسناد المصنف ضعيف؛ لأن فيه: سعيد بن مسلمة.\nوهذا الحديث هو الشطر الأخير من الحديث المتقدم برقم (١١٢٤٧)، وانظر تخريجه هناك.","vol":"19","page":410},{"text":"١١٢٥٠ - ز- وحدثنا أبو علي الحسن بن أحمد بن محمد بن\n⦗٤١١⦘ بكار بن بلال الدمشقي، حدثنا جدي (^١)، حدثنا سعيد بن بشير (^٢)، عن إدريس (^٣) الأودي، عن سليمان الأعمش، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر، أن النبي ﷺ قال: \"إن الله ﷿ يقول: يا عبادي كلكم مذنب إلا من عافيت، فاستغفروني أغفر لكم\" (^٤).\n_________\n(^١) هو: محمَّد بن بكار بن بلال العاملي، أبو عبد الله الدمشقي القاضي.\n(^٢) الأزدي مولاهم، أبو عبد الرحمن الشامي.\n(^٣) ابن يزيد بن عبد الرحمن الأودي الزعافري، أبو عبد الله الكوفي.\n(^٤) انظر: تخريج الحديث رقم (١١٢٤٧).","vol":"19","page":410},{"text":"١١٢٥١ - ز- حدثنا أبو أمية، حدثنا محمَّد بن يزيد بن سنان (^١)، حدثنا يزيد (^٢)، حدثنا زيد بن أبي أنيسة (^٣)، عن موسى (^٤) الجهني، عن\n⦗٤١٢⦘ شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر، عن النبي ﷺ قال: \"إن الله ﷿ يقول: يا عبادي كلكلم مذنب وخاطئ إلا من عافيت، فمن استغفرني وهو يعلم أني قادر على المغفرة غفرت له ولا أبالي … \" وذكر الحديث (^٥).\n_________\n(^١) التميميّ الجزري، أبو عبد الله بن أبي فروة الرهاوي، والد أبي فروة الأصغر الرهاوي.\n(^٢) ابن سنان، أبو فروة الرهاوي.\n(^٣) الجزري، أبو أسامة الرهاوي (ت ١٢٤ هـ).\nوثقه ابن سعد، وابن معين، والذهبي.\nانظر: الطبقات الكبرى (٧/ ٤٨١)، تاريخ الدارمي عن ابن معين (ص ١١٢، رقم ٣٣٨)، الكاشف (١/ ٤١٥).\n(^٤) ابن عبد الله الجهني، أبو عبد الله الكوفي.\nوثقه القطان، وأحمد، وأبو حاتم وغيرهم.\nانظر: الجرح (٨/ ١٤٩)، تهذيب الكمال (٢٩/ ٩٥).\n(^٥) انظر: تخريج الحديث رقم (١١٢٤٧).","vol":"19","page":411},{"text":"١١٢٥٢ - ز- حدثني محمَّد بن محمَّد (^١)، حدثنا علي بن المديني، حدثنا معتمر بن سليمان (^٢)، [قال] (^٣): حدثني أبو جعفر البجلي -وهو موسى بن المسيب-، عن شهر [بن حوشب] (^٤) بإسناده مثله (^٥).\nقال علي بن المديني: وحدثنا عفان بن مسلم، حدثنا حماد بن سلمة، حدثنا علي بن زيد (^٦)، عن شهر بن حوشب، عن تبيع (^٧) قال: إن في\n⦗٤١٣⦘ التوراة مكتوب يا عبادي كلكم مذنب إلا من غفرت له … وذكر الحديث (^٨).\n⦗٤١٤⦘ قال علي (^٩): فحدثني سنان بن الحارث (^١٠)، عن إبراهيم (^١١)، عن علقمة (^١٢)، عن عبد الله (^١٣) بنحوه (^١٤).\nقال علي (^١٥): أظن هذين الحديثين (^١٦) رواهما شهر لأن ألفاظهما مختلفة.\n⦗٤١٥⦘ قال علي (^١٧): وحدثنا عبد الرزاق، عن معمر، عن أيوب، عن أبي قلابة (^١٨)، عن أبي ذر، قال: قال الله ﷿: \"إني حرمت (^١٩) الظلم على نفسي، وهو عليكم محرم فلا تظالموا العباد … \" وذكر الحديث (^٢٠).\n_________\n(^١) ابن رجاء، سمع من ابن المديني كما في السير (١٣/ ٤٩٢) وقد تقدم.\n(^٢) ابن طرخان التيمي.\n(^٣) زيادة من (ك).\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١١٢٤٧).\n(^٦) ابن جدعان، أبو الحسن البصري (ت ١٣١ هـ).\nجمهور الأئمة على تضعيفه؛ كأحمد، وابن معين، والنسائي، والدارقطني، وابن حجر وغيرهم. انظر: الجرح (٦/ ١٨٦)، الضعفاء للعقيلي (٣/ ٢٢٩)، الكامل (٥/ ١٨٤٠)، سنن الدارقطني (١/ ٧٧)، تهذيب الكمال (٢٠/ ٤٣٤)، الميزان (٤/ ٤٧)، التقريب (ص ٤٠١).\n(^٧) ابن عامر الحميري، أبو عبيدة، ابن امرأة كعب الأحبار (ت ١٠١ هـ). =\n⦗٤١٣⦘ = أدرك زمن النبي ﷺ، وأسلم في زمن أبي بكر الصديق، وجعله ابن حجر في القسم الثالث فيمن أدرك النبي ﷺ ولم يره.\nقال الذهبي: \"ما علمت به بأسًا\"، وقال ابن حجر: \"صدوق عالم بالكتب القديمة\".\nانظر: تهذيب الكمال (٤/ ٣١٢)، السير (٣/ ٤١٤)، الإصابة (١/ ٣٧٧)، التقريب (ص ١٣٠).\n(^٨) هذا الخبر في إسناده علي بن زيد بن جدعان، وهو ضعيف.\nوعلى فرض صحة الإسناد إلى تبيع، فإنه مأخوذ من التوراة، وقد قال عليه\nالصلاة والسلام: \"لا تصدقوا أهل الكتاب ولا تكذبوهم، وقولوا: ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا﴾.\nأخرجه البخاري في صحيحه (كتاب التفسير -باب ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا﴾ الآية- ٤/ ١٦٣١، ١٦٣٠، رقم ٤٢١٥).\nوروى البخاري أيضًا في صحيحه (كتاب أحاديث الأنبياء -باب ما ذكر عن بني إسرائيل-٣/ ١٢٧٥، رقم ٣٢٧٤) حديث عبد الله بن عمرو، أن النبي ﷺ قال: \"بلغوا عني ولو آية، وحدثوا عن بني إسرائيل ولا حرج .. \" الحديث.\nقال مالك: المراد جواز التحدث عنهم بما كان من أمر حسن، أما ما علم كذبه فلا، وقيل: المعنى حدثوا عنهم. بمثل ما ورد في القرآن والحديث الصحيح. انظر: فتح الباري (٦/ ٥٧٥).\nوهذا الخبر جاءت السنة الصحيحة بتقريره، والله أعلم.\n(^٩) ابن زيد بن جدعان، كما صرح بذلك المزي في تحفة الأشراف (٩/ ١٧٩).\n(^١٠) ابن مصرف، ابن أخي طلحة بن مصرف، ترجم له البخاري في التاريخ الكبير، وابن أبي حاتم في \"الجرح والتعديل\" ولم يذكرا فيه جرحًا ولا تعديلًا، وذكره ابن حبان في الثقات، وقال: \"يروي المقاطيع\".\nانظر: التاريخ الكبير (٤/ ١٦٥)، الجرح (٤/ ٢٥٤)، الثقات (٨/ ٢٩٩).\n(^١١) ابن يزيد النخعي.\n(^١٢) ابن قيس النخعي.\n(^١٣) ابن مسعود ﵁ وأرضاه.\n(^١٤) هذا الحديث من زيادات المصنف، وقد علقه المصنف عن علي بن زيد، وهو ضعيف، وأيضًا في إسناده: سنان بن الحارث، ولم أقف على كلام سوى ما تقدم عن ابن حبان.\nورواية ابن مسعود للحديث لم أقف على من أخرجها سوى المصنف ﵀، وقد ذكره المزي من الزيادات، ولم يذكر من أخرجه. تحفة الأشراف (٩/ ١٧٩).\n(^١٥) ابن المديني، كما صرح بذلك المزي في التحفة (الموضع السابق).\n(^١٦) يقصد بذلك: حديث شهر عن عبد الرحمن بن غنم عن أبي ذر، وحديث شهر عن معدي كرب عن أبي ذر.\n(^١٧) ابن المديني، كما صرح بذلك المزي في التحفة (الموضع السابق).\n(^١٨) هو: عبد الله بن زيد الجرمي.\n(^١٩) (ك / ٥/ ٢١٦ ب).\n(^٢٠) هكذا علقه المصنف عن علي بن المديني، ولعله بالإسناد الأول.\nوإسناد هذا التعليق رجاله ثقات، ولكن أبا قلابة لم يسمع من أبي ذر، حيث إن أبا حاتم نص على أن أبا قلابة لم يدرك زيد بن ثابت. المراسيل لابن أبي حاتم (ص ٩٦).\nوقد توفي زيد سنة (٤٥ أو ٤٨ هـ) كما في التقريب (ص ٢٢٢)، ومات أبو ذر سنة (٣٢ هـ) كما في التقريب (ص ٦٣٨)، ومات أبو قلابة سنة (١٠٤ هـ) وقيل بعدها، وكان ﵀ كثير الإرسال، كما نص على ذلك ابن حجر في التقريب (ص ٣٠٤).\nوالحديث أخرجه عبد الرزاق في مصنفه (١١/ ١٨٢ - رقم ٢٠٢٧٢) من طريق معمر به.","vol":"19","page":412},{"text":"١١٢٥٣ - ز- حدثنا هلال بن العلاء، حدثنا أبي (^١)، حدثنا عبيد الله (^٢)، عن زيد (^٣)، عن سيار أبي الحكم (^٤)، عن شهر بن حوشب،\n⦗٤١٦⦘ عن عبد الرحمن بن غنم، أن أبا ذر (^٥)، حدثه عن رسول الله ﷺ قال: \"إن الله تعالى يقول: يا عبدي ما عبدتني ورجوتني فأنا غافر لك (^٦) … \" وذكر الحديث (^٧).\n_________\n(^١) هو: العلاء بن هلال، أبو محمَّد الرقي.\n(^٢) ابن عمرو الجزري، أبو وهب الرقي.\n(^٣) ابن أبي أنيسة زيد الجزري، أبو أسامة الرهاوي.\n(^٤) ابن وردان العنزي الواسطي.\n(^٥) في (ك): \"عن أبي ذر\".\n(^٦) جاء في (ك): \"يا عبادي كلكم مذنب .. \" وذكر الحديث.\n(^٧) انظر: تخريج الحديث رقم (١١٢٤٧).","vol":"19","page":415},{"text":"١١٢٥٤ - [ز- حدثنا محمَّد بن حيوة، ويزيد بن سنان، قالا: حدثنا أبو صالح (^١)، قال: حدثني عبد الحميد بن بهرام (^٢)، عن شهر بن\n⦗٤١٧⦘ حوشب، عن عبد الرحمن بن غنم، أن أبا ذر حدثه عن رسول الله ﷺ أنه قال: \"إن الله تعالى يقول: يا عبدي ما عبدتني ورجوتني فأنا غافر لك … \" وذكر الحديث (^٣)] (^٤).\n_________\n(^١) هو: عبد الله بن صالح، كاتب الليث.\n(^٢) الفزاري المدائني.\nوثقه أحمد، وابن معين، وابن المديني، وأبو داود وغيرهم.\nوقال أحمد: \"حديثه عن شهر مقارب، كان يحفظها كأنه يقرأ سورة من القرآن، وهو سبعون حديثًا طوالًا\"، وقال أحمد أيضًا: \"لا بأس بحديث عبد الحميد بن بهرام عن شهر بن حوشب\"، وقال عبد الرحمن بن أبي حاتم: \"سألت أبي عنه، فقال: هو في شهر بن حوشب، مثل الليث في سعيد المقبري، قلت: ما تقول فيه؟ قال: ليس به بأس، أحاديثه عن شهر صحاح، لا أعلم روى عن شهر بن حوشب أحاديث أحسن منها ولا أكثر منها، أملى عليه في سواد الكوفة، قلت: يحتج بحديثه؟ قال: لا، ولا بحديث شهر بن حوشب، ولكن يكتب حديثه\".\nوأما رواية الليث عن سعيد المقبري فقد قال أحمد، وابن المديني أنه من أثبت الناس في سعيد المقبري.\nوقال يحيى بن سعيد القطان: \"من أراد حديث شهر فعليه بعبد الحميد بن بهرام\"، =\n⦗٤١٧⦘ = وقال أحمد بن صالح: \"ثقة يعجبني، حديثه حديث صحيح، أحاديثه عن شهر بن حوشب صحيحة\".\nوالخلاصة أن روايته من أصح الروايات عن شهر بن حوشب.\nانظر: تاريخ الدوري عن ابن معين (٢/ ٢٤١)، التاريخ الكبير للبخاري (٦/ ٥٤)، الجرح (٦/ ٨)، الثقات لابن شاهين (ص ١٦٠ - رقم ٩١٣)، جامع الترمذي (٥/ ٥٦)، تهذيب الكمال (١٦/ ٤٠٩)، شرح العلل لابن رجب (٢/ ٦٧٠).\n(^٣) انظر: تخريج الحديث رقم (١١٢٤٧).\nملحوظة: هذا الحديث من زيادات نسخة (ك)، وليس هو في الأصل.\n(^٤) هذا الحديث من زيادات نسخة (ك) ليس هو في الأصل.","vol":"19","page":416},{"text":"١١٢٥٥ - ز- حدثنا أبو أمية، ويعقوب بن سفيان، قالا: حدثنا عبيد الله بن موسى (^١)، حدثنا شيبان (^٢) ح\nوحدثنا تمتام (^٣)، حدثنا الحسن بن بشر (^٤)، حدثنا عمار بن\n⦗٤١٨⦘ محمَّد (^٥) ح\nوحدثني محمَّد بن محمَّد بن رجاء، حدثنا علي بن المديني، حدثنا جرير (^٦)، كلهم عن ليث (^٧)، عن شهر بن حوشب، بنحو حديث موسى بن المسيب (^٨).\n_________\n(^١) ابن باذام العبسي.\n(^٢) ابن عبد الرحمن التميميّ مولاهم، النحوي.\n(^٣) هو: محمَّد بن غالب، أبو جعفر الضبي.\n(^٤) ابن سلم الهمداني البجلي، أبو علي الكوفي (ت ٢٢١ هـ).\nقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس بالقوي\"، وقال ابن حجر: \"صدوق يخطئ\". =\n⦗٤١٨⦘ = انظر: الجرح (٣/ ٣)، تهذيب الكمال (٦/ ٥٨)، التقريب (ص ١٥٨).\n(^٥) الثوري، أبو اليقظان الكوفي، ابن أخت سفيان الثوري (ت ١٨٢ هـ).\nقال ابن معين، وأبو حاتم: \"ليس به بأس\"، ووثقه علي بن حجر.\nوقال أبو زرعة: \"ليس بالقوي\"، وقال ابن حجر: \"صدوق يخطئ\".\nانظر: سؤالات ابن طهمان لابن معين (ص ٧٧ - رقم ٢٢٢)، الجرح (٦/ ٣٩٣)، تاريخ بغداد (١٢/ ٢٥٢)، تهذيب الكمال (٢١/ ٢٠٤)، التقريب (ص ٤٠٨).\n(^٦) ابن عبد الحميد الضبي.\n(^٧) ابن أبي سليم بن زنيم القرشي.\n(^٨) انظر: تخريج الحديث رقم (١١٢٤٧).","vol":"19","page":417},{"text":"١١٢٥٦ - ز- حدثنا الزعفراني (^١)، حدثنا عفان (^٢)، حدثنا مهدي (^٣)، حدثنا غيلان بن جرير (^٤)، عن شهر بن حوشب، عن معدي\n⦗٤١٩⦘ كرب (^٥)، عن أبي ذر، عن النبي ﷺ يرويه عن ربه ﷿ قال: \"يا ابن آدم! إنك إن دعوتني ورجوتني غفرت لك على ما كان فيك، يا ابن آدم إنك إن تلقاني بقراب (^٦) الأرض خطايا بعد أن لا تشرك بي شيئًا ألقاك بقرابها مغفرة، يا ابن آدم إنك إن تذنب حتى تبلغ ذنوبك أو خطاياك عنان السماء، ثم تستغفرني أغفر لك ولا أبالي\" (^٧).\n_________\n(^١) هو: الحسن بن محمَّد.\n(^٢) ابن مسلم الصفار.\n(^٣) ابن ميمون الأزدي المعولي مولاهم، أبو يحيى البصري.\n(^٤) المعولي الأزدي البصري (ت ١٢٩ هـ).\nوثقه ابن معين، وأبو حاتم، والنسائي، وابن حجر.\nانظر: الجرح (٧/ ٥٢)، تهذيب الكمال (٢٣/ ١٣٠)، التقريب (ص ٤٤٣).\n(^٥) الهمداني الكوفي، من التابعين، يروي عن علي وعبد الله بن مسعود وخباب.\nذكره البخاري في التاريخ الكبير وسكت عنه، وكذلك ابن أبي حاتم ذكره في الجرح وسكت عنه.\nانظر: التاريخ الكبير (٨/ ٤١)، الجرح (٨/ ٣٩٨)، الأنساب (١٢/ ٢٧٧).\n(^٦) أي: بما يقارب ملؤها. النهاية (٤/ ٣٤).\n(^٧) إسناد المصنف حسن، ولكن اختلف على شهر في إسناده.\nفرواه غيلان بن جرير المعولي الأزدي عن شهر عن معدي كرب عن أبي ذر به، كما جاء عند المصنف في هذا الحديث، ورواه على هذا الوجه: الإمام أحمد في المسند (٥/ ١٦٧ - ١٧٢)، وابن طهمان في مشيخته (ص ١٥٥، رقم ١٠٢)، والدارمي (٢/ ٤١٤، رقم ٢٧٨٨)، وابن أبي الدنيا في حسن الظن بالله (ص ٢٤، رقم ٣٢).\nورواه أيضًا عامر الأحول أخرجه أبو عوانة (انظر: حديث رقم ١١٢٥٧).\nوهشام بن عروة بن الزبير أخرجه أبو عوانة (انظر: حديث رقم ١١٢٥٨) كلاهما عن شهر بن حوشب عن معدي كرب عن أبي ذر.\nورواه عبد الحميد بن بهرام عن شهر بن حوشب عن عبد الرحمن بن غنم عن أبي ذر بنحوه، أخرجه: الإمام أحمد في المسند (٥/ ١٥٤)، وأبو عوانة -المصنف- كما في حديث رقم (١١٢٥٨)، وأبو القاسم البغوي في الجعديات (ص ٤٩١ - =\n⦗٤٢٠⦘ = رقم ٣٤٣٢).\nوالحديث قد رواه المعرور بن سويد عن أبي ذر بنحوه، أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب فضل الذكر والدعاء-٤/ ٢٠٦٨ - رقم ٢٢)، وأحمد في المسند (٥/ ١٤٧ - ١٥٣)، والحاكم في المستدرك (٤/ ٢٤١) وغيرهم.\nوللحديث شاهد من حديث ابن عباس مرفوعًا (بمثله).\nأخرجه الطبراني في الكبير (١٢/ ١٩ - رقم ١٢٣٤٦)، وأبو نعيم في الحلية (٤/ ٣٠١)، قال الهيثمي في \"المجمع: \"فيه إبراهيم بن إسحاق الضبي، وقيس بن الربيع، وكلاهما مختلف فيه، وبقية رجاله رجال الصحيح\" أ. هـ (مجمع الزوائد ١٠/ ٢١٦).\nوللحديث شاهد آخر من حديث أنس بن مالك: أخرجه الترمذي في جامعه (كتاب الدعوات -باب فضل التوبة والاستغفار-٥/ ٥١٢، رقم ٣٥٤٠)، وقال-: \" [حسن] غريب، لا نعرفه إلا من هذا الوجه\".\nوقوله: \"حسن\" مثبتة في تحفة الأشراف (١/ ١٠٢)، وحسنه أيضًا السخاوي، كما في الفتوحات الربانية (٧/ ٢٨٣)، ولكن في إسناده: كثير بن فائد، ذكره ابن حبان في الثقات (٩/ ٢٥)، وقال ابن حجر: \"مقبول\" (التقريب ص ٤٦٠).\nوللحديث شاهد ثالث من حديث أبي الدرداء: أخرجه الطبراني، كما في مجمع الزوائد (١٠/ ٢١٦)، وقال الهيثمي: \"وفيه العلاء بن زيد، وهو متروك\" أ. هـ.","vol":"19","page":418},{"text":"١١٢٥٧ - ز- حدثنا محمَّد بن إسماعيل الصائغ، حدثنا عفان (^١)، حدثنا همام (^٢)، حدثنا عامر (^٣) الأحول، عن شهر بن حوشب، عن معدي\n⦗٤٢١⦘ كرب، عن أبي ذر، عن النبي ﷺ، فيما يرويه عن ربه ﷿ أنه قال: \"يا ابن آدم! متى ما دعوتني ورجوتني فإني سأغفر لك على ما كان فيك، ولو لقيتني بقراب الأرض خطايا لقيتك بقرابها مغفرة، ولو عملت من الخطايا ما يبلغ عنان السماء لا تشرك (^٤) بي شيئًا، ثم تستغفرني غفرت لك ولا أبالي\" (^٥).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) ابن يحيى العوذي.\n(^٣) ابن عبد الواحد الأحول البصري.\n(^٤) في (ك): \"ما لم تشرك\".\n(^٥) انظر: تخريج الحديث رقم (١١٢٥٦).","vol":"19","page":420},{"text":"١١٢٥٨ - ز- حدثنا معاوية بن صالح أبو عبيد الله، حدثنا سريج (^١) بن النعمان (^٢)، حدثنا مهدي بن ميمون، عن غيلان (^٣)، وهشام (^٤)، عن شهر بن حوشب، عن معدي كرب، عن أبي ذر، عن النبي ﷺ ح\nوحدثني محمَّد بن محمَّد (^٥)، حدثنا منصور بن أبي مزاحم (^٦)،\n⦗٤٢٢⦘ حدثنا عبد الحميد بن بهرام، عن شهر بن حوشب، قال: حدثني عبد الرحمن بن غنم، أن أبا ذر حدثه، عن رسول الله ﷺ بنحو هذا الحديث (^٧).\nإلى هنا لم يخرجاه.\n_________\n(^١) (ك ٥/ ٢١٧/أ).\n(^٢) الجوهري اللؤلؤي.\n(^٣) ابن جرير الأزدي.\n(^٤) ابن عروة بن الزبير.\n(^٥) ابن رجاء السندي.\n(^٦) أبو نصر البغدادي، واسم أبي مزاحم: بشير التركي (ت ٢٣٥ هـ).\nقال ابن معين، وأبو حاتم: \"صدوق\"، ووثقه الدارقطني، وابن حجر.\nانظر: تاريخ الدارمي عن ابن معين (ص ٢١٨، رقم ٨١٧)، الجرح (٨/ ١٧٠)، =\n⦗٤٢٢⦘ = تهذيب الكمال (٢٨/ ٥٤٢)، التقريب (ص ٥٤٧).\n(^٧) انظر: تخريج الحديث رقم (١١٢٥٦).","vol":"19","page":421},{"text":"١١٢٥٩ - حدثنا إسحاق بن سيار النصيبي، وأبو يوسف الفارسي (^١)، قالا: حدثنا عمرو بن عاصم (^٢)، قال: حدثني همام (^٣) ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود (^٤)، حدثنا همام ح\nوحدثنا الصغاني، وأبو أمية، وأبو داود الحراني، قالوا: حدثنا أحمد بن إسحاق (^٥)، عن همام ح\nوحدثنا محمد بن إسماعيل الصائغ، وحمدان بن علي، قالا: حدثنا عبد الله بن رجاء (^٦)، حدثنا همام، عن قتادة، عن أبي قلابة، عن أبي أسماء\n⦗٤٢٣⦘ الرحبي، عن أبي ذر قال: قال رسول الله ﷺ فيما يرويه عن ربه ﷿ قال: \"قال الله ﵎: إني حرمت الظلم على نفسي وحرمته على عبادي، ألا فلا تظالموا\"\nحديث أحمد بن إسحاق إلى هنا.\nوحديث الباقين: \"وكل بني آدم يخطئون بالليل والنهار، ثم يستغفروني فأغفر [لهم] (^٧) ولا أبالي\" انتهى حديث أبي داود إلى هنا.\nوأما حديث عمرو بن عاصم، وعبد الله بن رجاء فزادا في الحديث: \"وقال: يا ابن آدم كلكم كان ضالا إلا من هديته، وكلكم كان عاريًا إلى من كسوته، وكلكم كان جائعًا إلا من أطعمته، وكلكم كان ظمآنًا إلا من سقيته، فاستهدوني أهدكم، واستكسوني أكسكم، واستطعموني أطعمكم، واستسقوني أسقكم، يا عبادي لو أن أولكم وآخركم وجنكم وإنسكم وصغيركم وكبيركم وذكركم وأنثاكم اجتمعوا على قلب أتقاكم رجلا ما يزيدون في ملكي شيئًا، ولو أن أولكم وآخركم وجنكم وإنسكم وصغيركم وكبيركم وذكركم وأنثاكم اجتمعوا على قلب أكفر أو أفجر رجل لم ينقص من ملكي شيئًا، إلا كما ينقص المخيط من البحر\" (^٨).\n_________\n(^١) هو: يعقوب بن سفيان الفسوي.\n(^٢) ابن الوازع الكلابي القيسي، أبو عثمان البصري.\n(^٣) ابن يحيى، وهو موضع الالتقاء.\n(^٤) هو الطيالسي.\n(^٥) الحضرمي مولاهم، أبو إسحاق البصري.\n(^٦) هو الغداني.\n(^٧) زيادة من (ك).\n(^٨) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الظلم- ٤/ ١٩٩٥ - رقم ٥٥ مكرر). =\n⦗٤٢٤⦘ = فوائد الاستخراج:\n١/ تبيين المهمل في الإسناد -أبو أسماء- فبين أنه: الرحبي.\n٢/ ساق المصنف تمام رواية همام، واقتصر مسلم على بعض المتن، وأحال على رواية أبي إدريس الخولاني.","vol":"19","page":422},{"text":"١١٢٦٠ - حدثنا إبراهيم بن مرزوق، حدثنا أبو عامر العقدي (^١)، حدثنا داود بن قيس (^٢)، عن عبيد الله بن مقسم، عن جابر بن عبد الله، أن رسول الله ﷺ قال: \"اتقوا الظلم، فإن الظلم ظلمات يوم القيامة، وإياكم والشح (^٣) (^٤) فإنه أهلك من كان قبلكم، حملهم على أن سفكوا دماءهم، واستحلوا محارمهم\" (^٥).\n_________\n(^١) هو: عبد الملك بن عمرو.\n(^٢) موضع الالتقاء هو: داود بن قيس.\n(^٣) الشح: أشد البخل، وهو أبلغ في المنع من البخل، وقيل: البخل مع الحرص، وقيل غير ذلك.\nالنهاية (٢/ ٤٤٨)، شرح صحيح مسلم (١٦/ ٢٠٣).\n(^٤) (ك ٥/ ٢١٧ /ب).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظلم-٤/ ١٩٩٦ - رقم ٥٦).","vol":"19","page":424},{"text":"١١٢٦١ - وحدثنا أبو أمية، حدثنا موسى بن داود (^١)، حدثنا عبد العزيز بن أبي سلمة (^٢)، عن عبد الله بن دينار، عن ابن\n⦗٤٢٥⦘ عمر قال: قال رسول الله ﷺ: \"الظلم ظلمات يوم القيامة\" (^٣).\n_________\n(^١) الضبي، أبو عبد الله الطرسوسي الخلقاني.\n(^٢) ابن الماجشون، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظلم- ٤/ ١٩٩٦، رقم ٥٧). وأخرجه البخاري في صحيحه (كتاب المظالم -باب الظلم ظلمات يوم القيامة- ٢/ ٨٦٤ - رقم ٢٣١٥) من طريق أحمد بن يونس عن عبد العزيز الماجشون به.","vol":"19","page":424},{"text":"١١٢٦٢ - حدثنا يوسف بن مسلم، حدثنا حجاج (^١)، حدثنا الليث (^٢)، حدثني عقيل، عن ابن شهاب، عن سالم بن عبد الله، أنه أخبره أن عبد الله بن عمر أخبره، أن رسول الله ﷺ قال: \"المسلم أخو (^٣) المسلم؛ لا يظلمه ولا يسلمه (^٤)، من كان في حاجة أخيه كان الله في حاجته، ومن فرج عن مسلم كربة فرج الله عنه كربة من كرب يوم القيامة، ومن ستر مسلمًا ستره الله يوم القيامة\" (^٥).\n_________\n(^١) ابن محمد المصيصي.\n(^٢) ابن سعد، وهو موضع الالتقاء.\n(^٣) هكذا في (ك)، وصحيح مسلم، وجاء في الأصل: \"أخٌ\"، والصواب ما أثبته كما في الأصل وصحيح مسلم.\n(^٤) هكذا في الأصل وصحيح مسلم، وجاء في (ك): \"ولا يشتمه\".\nوقوله: \"ولا يسلمه\": يقال: أسلم فلان فلانًا إذا ألقاه إلى الهلكة، ولم يحمه من عدوه. النهاية (٢/ ٣٩٤).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظلم-٤/ ١٩٩٦ - رقم ٥٨).\nوأخرجه البخاري في صحيحه (كتاب المظالم -باب لا يظلم المسلم المسلم ولا =\n⦗٤٢٦⦘ = يسلمه-٢/ ٨٦٢، رقم ٢٣١٠) من طريق يحيى بن بكير عن الليث عن عقيل به.","vol":"19","page":425},{"text":"١١٢٦٣ - حدثنا أبو أمية، حدثنا منصور بن سقير (^١)، حدثنا وهيب بن خالد (^٢)، عن سهيل (^٣)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"لم يستر الله ﷿ عبدًا في الدنيا إلا ستره الله يوم القيامة\" (^٤).\n_________\n(^١) بضم أوله، وفتح القاف، وسكون المثناة تحت، تليها راء، ويقال: ابن صقير أيضًا، أبو النضر البغدادي.\n(^٢) موضع الالتقاء هو: وهيب بن خالد.\n(^٣) ابن أبي صالح، ذكوان السمان.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بشارة من ستر الله عيبه في الدنيا-٤/ ٢٠٠٢، رقم ٧٢).","vol":"19","page":426},{"text":"١١٢٦٤ - حدثنا عباس (^١) بن محمد الدوري، حدثنا أمية بن بسطام، حدثنا يزيد بن زريع، عن روح بن القاسم، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"لا يستر الله ﷿ على عبد في الدنيا إلا ستره الله يوم القيامة\" (^٢).\n_________\n(^١) في (ك): \"العباس\".\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب بشارة من ستر الله عيبه في الدنيا-٤/ ٢٠٠٢، رقم ٧١).\nفائدة الاستخراج: جاء عند مسلم \"روح\" مهملا، وجاء عند المصنف بيان ذلك: \"روح ابن القاسم\".","vol":"19","page":426},{"text":"<span data-type='title' id=toc-1416>باب: عقاب الظالم والشاتم المسلم</span>","vol":"19","page":427},{"text":"١١٢٦٥ - حدثنا محمد بن محرز (^١) الكوفي بمصر، حدثنا أبو أسامة (^٢)، حدثنا بريد بن عبد الله بن أبي بردة (^٣)، عن أبي بردة، عن أبي موسى قال: قال رسول الله ﷺ: \"إن الله تعالى يمهل الظالم (^٤) فإذا أخذه لم يفلته، ثم قرأ: ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ﴾ (^٥) (^٦).\nهو غريب لأبي أسامة (^٧)، ورواه أبو معاوية، عن\n⦗٤٢٨⦘ بريد بمثله (^٨).\n_________\n(^١) لعله الضبي، ذكره ابن حبان في الثقات (٩/ ٥٨).\n(^٢) هو: حماد بن أسامة بن زيد القرشي، أبو أسامة الكوفي.\n(^٣) موضع الالتقاء هو: بريد بن عبد الله بن أبي بردة.\n(^٤) في (ك): \"إن الله يمهل للظالم\".\n(^٥) سورة هود: (١٠٢).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الظلم- ٤/ ١٩٩٧، رقم ٦١) وأخرجه البخاري في صحيحه (كتاب التفسير -سورة هود: باب ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ﴾ الآية- ٤/ ١٧٢٦، رقم ٤٤٠٩) كلاهما من طريق أبي معاوية عن بريد به.\n(^٧) الغريب \"أكثر ما يطلقه العلماء على الفرد النسبي، وهو التفرد بالنسبة إلى شخص معين\".\nانظر: شرح علل الترمذي (٢/ ٦٢٧)، النكت (٢/ ٧٠٥)، نزهة النظر (ص ١٧ - ١٨).\nفالمراد إذا بقول المصنف هنا: إن محمد بن محرز تفرد بروايته عن أبي أسامة بهذا الطريق، وأكثر من أخرج هذا الحديث، يرويه من طريق أبي معاوية عن بريد، =\n⦗٤٢٨⦘ = كالبخاري، ومسلم، والترمذي، وابن ماجة والنسائي في الكبرى، كلهم من طرق عن أبي معاوية. انظر تحفة الأشراف (٦/ ٤٣٦).\nولكن وقفت على متابعة لشيخ المصنف في الرواية عن أبي أسامة، وهو: إبراهيم بن سعيد الجوهري شيخ الإمام الترمذي، وقد أخرج حديثه عن أبي أسامة الترمذي في جامعه (كتاب التفسير -باب تفسير سورة هود-٥/ ٢٦٩، رقم (٣١١٠ مكرر).\n(^٨) هو: محمد بن خازم الضرير، ومن طريقه أخرج مسلم الحديث كما تقدم.","vol":"19","page":427},{"text":"١١٢٦٦ - حدثنا محمد بن يحيى (^١)، حدثنا إبراهيم بن حمزة (^٢) ح\nوحدثنا الصغاني، حدثنا ابن أبي مريم (^٣) قالا: حدثنا عبد العزيز (^٤) الدراوردي (^٥)، عن العلاء (^٦) عن أبيه، عن أبي هريرة أن رسول الله ﷺ قال: \"لتؤدن الحقوق إلى أهلها، حتى يقاد للشاة (^٧) الجلحاء (^٨) من الشاة\n⦗٤٢٩⦘ القرناء يوم القيامة\" (^٩).\nوقال الصغاني: \"فيقتص هذا من حسناته، وهذا من (^١٠) سيئاته\" (^١١).\n_________\n(^١) الذهلي.\n(^٢) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير الزبيري أبو إسحاق المدني.\n(^٣) هو سعيد بن الحكم الجمحي مولاهم.\n(^٤) ابن محمد بن عبيد الدراودي أبو محمد المدني.\n(^٥) هذا لقبه، حيث إنه كان يقول للرجل إذا أراد أن يدخل: أندرون، يعني ادخل، وهي كلمة فارسية. النهاية (١/ ٧٤)، السير (٨/ ٣٦٦)، قصد السبيل فيما في اللغة العربية من الدخيل (١/ ٢١٦).\n(^٦) موضع الالتقاء، هو: العلاء بن عبد الرحمن.\n(^٧) هكذا في نسخة (ك)، وصحيح مسلم، وجاء في الأصل: \"الشاة\".\n(^٨) التي لا قرن لها. انظر: النهاية (١/ ٢٨٤).\n(^٩) أخرجه مسلم في صحيحه (كتاب البر والصلة، باب تحريم الظلم، ٤/ ١٩٩٧ رقم ٦٠).\n(^١٠) (ك ٥/ ٢١٨ / أ).\n(^١١) إسناد المصنف لهذه الزيادة حسن، ولم أقف على تخريج هذه الزيادة التي ذكرها الصغاني في حديث أبي هريرة، وجمهور الرواة عن العلاء لم يذكروا هذه الزيادة، كشعبة عند أحمد (٢/ ٢٣٥)، وابن حبان في صحيحه (١٦/ ٣٦٣ - ٣٦٤، رقم ٧٣٦٣ الإحسان).\nوإسماعيل بن جعفر وروايته عند مسلم برقم (٦٠) وغيرهم.\nوالمتفرد بهذه الزيادة إما الصغاني، وإما ابن أبي مريم، ولا شك أن المحفوظ في الحديث عدم ذكر هذه الزيادة، والله أعلم.","vol":"19","page":428},{"text":"١١٢٦٧ - حدثنا أبو داود الحراني، حدثنا القعنبي، حدثنا عبد العزيز (^١)، بمثله (^٢).\n_________\n(^١) الداروردي.\n(^٢) انظر: تخريج الحديث السابق رقم (١١٢٦٦).","vol":"19","page":429},{"text":"١١٢٦٨ - حدثني أبي (^١)، حدثنا علي بن حجر، حدثنا\n⦗٤٣٠⦘ إسماعيل بن جعفر بإسناده قال: \"لتؤدن الحقوق. . .\" فذكر مثله (^٢).\n_________\n(^١) هو: إسحاق بن إبراهيم بن يزيد النيسابوري، لم أقف له على ترجمة.\nوجزم الذهبي في تاريخ الإسلام بأنه: إسحاق بن أبي عمران الإسفرائيني الفقيه الشافعي صاحب المزني، ولكنه تراجع عن هذا في السير، فقال في ترجمة إسحاق بن أبي عمران: \"وتخيل إليّ أنه والد أبي عوانة، ولكن والد أبي عوانة اسمه: إسحاق بن =\n⦗٤٣٠⦘ = إبراهيم بن يزيد الإسفرئيني، يروي عن إسحاق بن راهوية، وابن حجر، وأبي مروان العثماني، أكثر عنه ولده أبو عوانة في صحيحه\" إهـ.\nوكان سبب الاشتباه: هو المعاصرة، حيث إنهما في طبقة واحدة، كما نبه على ذلك الذهبي ﵀. انظر: تاريخ الإسلام (وفيات سنة ٢٨٤ هـ ص ١٢٠) السير (١٣/ ٤٥٨) طبقات الشافعية للسبكي (٢/ ٢٥٨).\nوعلي بن حجر هو: شيخ الإمام مسلم، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٢٦٦).","vol":"19","page":429},{"text":"١١٢٦٩ - حدثنا الصغاني، حدثنا عقبة بن مكرم (^١)، حدثنا عبد الرحمن بن عثمان (^٢) أبو بحر، حدثنا شعبة، عن العلاء (^٣)، عن أبيه، عن أبي هريرة، قال قال النبي: \"والذي نفسي بيده لتؤدن الحقوق إلى أهلها يوم القيامة، حتى يقتص للشاة الجمّاء (^٤)، من الشاة القرناء\" (^٥).\n_________\n(^١) بضم الميم وسكون الكاف: ابن أفلح العمي أبو عبد الملك البصري. انظر: التقريب (ص ٣٩٥).\n(^٢) ابن أمية بن عبد الرحمن بن أبي بكرة الثقفي، أبو بحر البكراوي البصري.\nضعفه الأئمة كابن المديني، وابن معين، وابن حجر وغيرهم.\nوقال الإمام أحمد: \"طرح الناس حديثه\".\nانظر: التاريخ الكبير (٥/ ٣٣١)، تاريخ الدوري عن ابن معين (٢/ ٣٥٢)، الجرح (٥/ ٢٦٤)، تهذيب الكمال (١٧/ ٢٧١)، التقريب ص (٣٤٦).\n(^٣) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٤) في (ك): \"الجلحاء\".\n(^٥) انظر: تخريج الحديث رقم (١١٢٦٦).","vol":"19","page":430},{"text":"١١٢٧٠ - حدثنا محمد بن يحيى (^١)، وأبو داود الحراني قالا: حدثنا عبد الله بن مسلمة، حدثنا عبد العزيز بن محمد، عن العلاء (^٢)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"تدرون ما المفلس؟ \" قالوا: المفلس فينا من لا درهم له ولا متاع، قال رسول الله ﷺ: \"المفلس من أمتي من يأتي يوم القيامة بصلاته، وصيامه، وزكاته ويأتي قد شتم هذا، وقذف هذا وأكل مال هذا، وسفك دم هذا، وضرب هذا، فيقعد فيعطى هذا من حسناته، وهذا من حسناته، فإن فنيت حسناته قبل أن يقضى ما عليه أخذ من خطاياهم، فطرح عليه ثم طرح في النار\" (^٣).\nهذا لفظ أبي داود.\nقال محمد بن يحيى: \"فيقضى\" قال (^٤) مكان \"يعطى\".\n_________\n(^١) الذهلي.\n(^٢) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة، باب تحريم الظلم، (٤/ ١٩٩٧، رقم ٥٩).\n(^٤) هكذا في الأصل، وهو الصواب، وجاء في (ك): \"وقال أبو داود\".","vol":"19","page":431},{"text":"١١٢٧١ - حدثنا الصغاني، حدثنا ابن أبي مريم (^١)، عن عبد العزيز بن محمد، عن العلاء (^٢)، بإسناده نحوه، وقال: \"فيقتص هذا من\n⦗٤٣٢⦘ حسناته، وهذا من سيئاته\" (^٣).\n_________\n(^١) سعيد بن الحكم المصري.\n(^٢) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٢٧٠).","vol":"19","page":431},{"text":"١١٢٧٢ - حدثني أبي، حدثنا علي بن حجر (^١) ح\nوحدثنا الصغاني، حدثنا يحيى بن أيوب (^٢)، [قالا] (^٣): حدثنا إسماعيل بن جعفر (^٤)، عن العلاء بإسناده نحوه، إلا أنه قال: \"بصيام وصدقة (^٥)، وزكاة\" (^٦).\n_________\n(^١) هو شيخ مسلم في هذا الحديث وهو موضع الالتقاء في الإسناد الأول.\n(^٢) المقابري، أبو زكريا البغدادي.\n(^٣) زيادة من (ك).\n(^٤) موضع الالتقاء في الإسناد الثاني هو: إسماعيل بن جعفر.\n(^٥) في (ك): \"وصلاة\".\n(^٦) انظر تخريج الحديث رقم (١١٢٧٠).","vol":"19","page":432},{"text":"١١٢٧٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب ح\nوحدثنا الصغاني، قال: حدثنا الهيثم بن خارجة (^١)، قالا: حدثنا حفص بن ميسرة (^٢)، عن العلاء (^٣)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"أتدرون ما المفلس؟ \" قالوا المفلس من لا درهم له ولا متاع، قال رسول الله ﷺ: \"المفلس من\n⦗٤٣٣⦘ أمتي من يأتي يوم القيامة بصلاة، وصيام، وزكاة، ويأتي قد قذف هذا، وشتم عرض هذا، وضرب هذا، وأكل مال هذا، فيقعد فيعطي هذا من حسناته، وهذا من حسناته، فإن فنيت حسناته قبل أن يقضي الذي (^٤) عليه من الخطايا، أخذ من خطاياهم وطرح عليه، ثم طرح في النار\" (^٥).\n_________\n(^١) أبو أحمد المرّوذي.\n(^٢) العقيلي، أبو عمر الصنعاني.\n(^٣) ابن عبد الرحمن وهو: موضع الالتقاء.\n(^٤) (ك ٥/ ٢١٨/ ب).\n(^٥) انظر: تخريج الحديث رقم (١١٢٧٠).","vol":"19","page":432},{"text":"١١٢٧٤ - وحدثنا أبو إسماعيل الترمذي، حدثنا إسحاق بن محمد (^١)، حدثنا مالك بن أنس، عن\n⦗٤٣٤⦘ العلاء (^٢)، عن أبيه، أنه سمع أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"هل تدرون ما المقلون؟ \" قالوا: يا رسول الله! المقلون فينا من لا درهم له ولا متاع له، قال رسول الله ﷺ: \"المقل من أمتي من يأتي أحدهم يوم القيامة بصيام، وصلاة، وزكاة، ويأتي قد شتم عرض هذا، وأكل مال هذا، وقذف هذا، وضرب هذا، فيقعد يوم القيامة فيقتص هذا من حسناته، فإذا ذهبت قبل أن يقتص (^٣) الذي عليه من الخطايا، أخذ من خطاياهم فطرح عليه\" (^٤).\n_________\n(^١) ابن إسماعيل بن عبد الله بن أبي فروة الفروي، أبو يعقوب المدني القرشي الأموي.\nقال أبو حاتم: \"كان صدوقا، ولكنه ذهب بصره فربما لقن الحديث وكتبه صحيحه\" وقال: مرة: \"مضطرب\" وضعفه أبو داود والنسائي، وغيرهما وقال الدارقطني: \"ضعيف، وقد روى عنه البخاري، ويوبخونه في هذا\".\nوتكلم في روايته عن مالك، فقال الساجي: \"روى عن مالك أحاديث تفرد بها\" وقال العقيلي: \"جاء عن مالك بأحاديث كثيرة لا يتابع عليها\" وقال الذهبي: \"وهو صدوق في الجملة صاحب حديث\" وقال ابن حجر: \"والمعتمد فيه ما قاله أبو حاتم\" وقال في التقريب: \"صدوق كف، فساء حفظه\" وقال أبو زرعة ابن العراقي: \"أما البخاري فلم يسمع منه من حفظه، وإنما سمع من كتابه\".\nانظر: الجرح (٢/ ٢٣٣)، سؤالات السهمي للدارقطني (ص ١٧٢، رقم (١٩٠)، الميزان (١/ ١٩٨)، تهذيب التهذيب (٤/ ٢٤٨) وهدي الساري (ص ٤٠٩)، التقريب ص (١٠٢)، البيان والتوضيح (ص ٤٧، ٤٨).\n(^٢) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٣) في (ك): \"يقضي\".\n(^٤) انظر: تخريج الحديث رقم (١١٢٧٠).\nفائدة الاستخراج: جاء لفظ المصنف \"المقلون\" وعند مسلم \"المفلس\" ولم أقف على لفظ المقل عند من أخرج الحديث، ولعله خطأ بسبب ضعف إسحاق بن أبي فروة. -والله أعلم-.","vol":"19","page":433},{"text":"١١٢٧٥ - حدثنا عباس الدوري، حدثنا أمية بن بسطام (^١)، حدثنا يزيد بن زريع (^٢)، عن روح بن القاسم (^٣) عن العلاء (^٤)، عن أبيه، عن أبي هريرة قال النبي ﷺ: \"هل تدرون من المفلس؟ \" قالوا: يا رسول الله ﷺ! المفلس فينا من لا درهم له ولا متاع، قال النبي ﷺ: \"المفلس من أمتي\n⦗٤٣٥⦘ من يأتي يوم القيامة بصيام وصلاة، وصدقة، ويأتي قد ظلم هذا، وأكل مال هذا، فيقعد يوم القيامة فيعطى هذا من حسناته. . .\" وذكر الحديث بمثله (^٥).\n_________\n(^١) العيشي أبو بكر البصري ابن عم يزيد بن زريع.\n(^٢) العيشي أبو معاوية البصري.\n(^٣) التميمي العنبري أبو غياث البصري.\n(^٤) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٢٧٠).","vol":"19","page":434},{"text":"<span data-type='title' id=toc-1417>باب: وجوب نصرة الأخ أخاه مظلومًا كان أو ظالما، ونصرته إذا كان ظالما أن يرده عن ظلمه.</span>","vol":"19","page":436},{"text":"١١٢٧٦ - حدثنا الصغاني، حدثنا الحسن بن موسى الأشيب، حدثنا زهير (^١)، عن أبي الزبير، عن جابر قال: اقتتل (^٢) غلامان: غلام من المهاجرين، وغلام من الأنصار (^٣)، فنادى المهاجري أو المهاجرين: يا للمهاجرين! (^٤) ونادى الأنصاري أو الأنصار: يا للأنصار! خرج رسول الله ﷺ فقال: \"ما هذا؟ دعوى أهل الجاهلية\" قالوا: يا رسول الله! لا إلا إن غلامين لهما [اقتتلا] (^٥)، فكسع (^٦) أحدهما الآخر، فقال: \"لا بأس، ولينصر الرجل أخاه ظالما أو مظلوما، إن كان ظالما فلينهه، فإنه له نصرة، وإن كان مظلوما\n⦗٤٣٧⦘ فلينصره\" (^٧).\n_________\n(^١) ابن معاوية الجعفي، وهو موضع الالتقاء.\n(^٢) أي: تضاربا، شرح صحيح مسلم (١٦/ ٢٠٧).\n(^٣) الرجل المهاجري: هو جهجاه بن مسعود الغفاري، والرجل الأنصاري هو: سنان بن وبرة الجهني حليف الأنصار كما رواه ابن إسحاق.\nانظر: السيرة النبوية لابن هشام (٢/ ٧٦٠)، فتح الباري (٨/ ٥١٧)، تنبيه المعلم (ص ٤٣٠، رقم (١٠٥٦).\n(^٤) اللام الأولى في هذه الكلمة تسمى: لام الاستغاثة، والمعنى: ادعوا المهاجرين، وأستغيث بهم. شرح صحيح مسلم (١٦/ ٢٠٧).\n(^٥) زيادة من (ك).\n(^٦) الكسع: ضرب الدبر باليد، أو الرجل، فتح الباري (٨/ ٥١٧)، لسان العرب (٨/ ٣٠٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب نصر الأخ ظالما أو مظلوما- ٤/ ١٩٩٨) رقم (٦٢).","vol":"19","page":436},{"text":"١١٢٧٧ - حدثنا أبو عبد الله السختياني (^١)، حدثنا أحمد (^٢) بن يونس، حدثنا زهير، بإسناده (^٣) مثله (^٤).\n_________\n(^١) هو: إسحاق بن إبراهيم الجرجاني، السختياني.\n(^٢) ابن عبد الله بن يونس، وهو شيخ مسلم ﵀ في هذا الحديث وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢١٩ / أ).\n(^٤) انظر: تخريج الحديث رقم (١١٢٧٦).","vol":"19","page":437},{"text":"١١٢٧٨ - حدثنا أبو المثنى العنبري (^١)، حدثنا مسدد، حدثنا سفيان (^٢) سمع عمرو (^٣) جابرا، يقول ح\nوحدثنا أبو داود الحراني، حدثنا علي (^٤)، حدثنا سفيان، قال: عمرو: سمعت جابرا يقول: كنا مع النبي ﷺ في غزاة (^٥)، فكسع رجل\n⦗٤٣٨⦘ من المهاجرين رجلا من الأنصار، فقال الأنصاري: يا للأنصار! وقال المهاجري: يا للمهاجرين! فسمع ذلك رسول الله ﷺ فقال رسول الله ﷺ: \"ما بال دعوى أهل الجاهلية\" قالوا: يا رسول الله! كسع رجل من المهاجرين رجلا من الأنصار، قال: \"دعوها فإنها منتنة\"، فسمع عبد الله بن أبي، فقال قد فعلوها، أما والله لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل، فبلغ ذلك النبي ﷺ فقام عمر بن الخطاب ﵁ فقال: يا رسول الله! دعني أضرب عنق هذا المنافق، فقال: \"دعه، لا يتحدث الناس أن محمدا يقتل أصحابه\" (^٦).\n_________\n(^١) هو: معاذ بن المثنى بن معاذ العنبري.\n(^٢) ابن عيينة، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) ابن دينار.\n(^٤) ابن المديني.\n(^٥) هي غزوة بني المصطلق، كذا وقع عند أحمد في السند (٣/ ٣٩٢) من طريق حسين بن محمد، والإسماعيلي من طريق ابن أبي عمر كلاهما عن سفيان بن عيينة، قال: \"يرون أن هذه الغزوة غزاة بني المصطلق\" وجاء ذلك أيضا عند أحمد في المسند (٣/ ٣٩٢) من طريق حسين بن محمد عن سفيان به. =\n⦗٤٣٨⦘ = انظر: فتح الباري (٨/ ٥١٧)، مرويات غزوة بني المصطلق (ص ١٧٦).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب نصر الأخ ظالما أو مظلوما-٤/ ١٩٩٨، رقم ٦٣).\nوأخرجه البخاري في صحيحه (كتاب التفسير -باب قوله تعالى: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ. . .﴾ الآية -٤/ ١٨٦١، رقم ٤٦٢٢، ٤٦٢٣) من طريق علي بن المديني عن سفيان به.","vol":"19","page":437},{"text":"١١٢٧٩ - حدثنا يوسف بن مسلم، حجاج بن محمد [¬*]، عن ابن جريج، قال أخبرني عمرو بن دينار (^١)، أنه سمع جابر بن عبد الله يقول: غزونا مع النبي ﷺ، وقد ثاب معه من المهاجرين حتى\n⦗٤٣٩⦘ كبروا (^٢)، فكان (^٣) من المهاجرين رجل لعاب، فكسع أنصاريا، فغضب الأنصار غضبا شديدا، حتى تداعوا فقال الأنصاري: يا للأنصار: وقال المهاجري: يا للمهاجرين! فخرج رسول الله ﷺ فقال: \"ما بال دعوى الجاهلية\" ثم قال: \"ما شأنهم\" فأخبر بكسعة المهاجري الأنصاري، فقال النبي ﷺ: \"دعوها فإنها خبيثة\".\nفقال عبد الله بن أبي بن سلول: لقد تداعوا علينا، لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل، فقال عمر بن الخطاب ﵁، ألا أقتل يا نبي الله هذا الخبيث -لعبد الله- فقال النبي ﷺ: \"لا يتحدث الناس أنه كان يقتل أصحابه\" (^٤).\n_________\n(^١) موضع الالتقاء هو: عمرو بن دينار.\n(^٢) في (ك): \"كثروا\".\n(^٣) في (ك): \"وكان\".\n(^٤) انظر: تخريج الحديث رقم (١١٢٧٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (حدثنا يوسف بن مسلم، حجاج بن محمد)، وصوابه: (حدثنا يوسف بن مسلم، ثنا حجاج بن محمد)، وهو على الصواب في نسخة فيض الله (٨/ ق ٩٦/ أ) ونسخة كوبريللو (٥/ ق ٢١٩/ ب)، وإتحاف المهرة (٣٠٤٥)، وانظر: (٤٧، ٢١٩، ٣٢٤، ٣٧٧، ٣٨٥، ٤٥٦، ٧٥٧، ٨٢٧، ٨٥٩، ١١١٧، ١٢٨٨، ١٤١٠، ١٤٨٢، ١٥٢٨، ١٥٩٤، ١٨١٣، ١٨٨٩، ٢٠٣٨، ٢٠٦١، ٢٠٧٦، ٢١٧٣، ٢٣٢٨، ٢٣٨٢، ٢٥٦٠، ٢٥٦٥، ٢٩٤٥، ٢٩٤٧، ٣٥٠٨، ٣٥٦٠، ٣٨٤٠، ٤٠٤٣، ٤٢٠٣، ٤٢٧٩، ٤٣٦٠، ٤٣٩٨، ٤٤٣٧، ٤٤٥٤، ٤٤٧٣، ٤٥٧٦، ٤٦٢١، ٤٦٣٨، ٤٦٨٤، ٤٨٧٩، ٤٩٦١، ٥٠٧٥، ٥١٥٠، ٥٣٤٢، ٥٤٣٥، ٥٦٨٤، ٦٥٦٦، ٦٦٩٩، ٧٠٣٠، ٧٠٧٣، ٧٠٧٨، ٧١٦١، ٧٤١٦، ٧٥٢٤، ٧٥٤٣، ٧٩٩٤، ٨٠٤٥، ٨٢٣٩، ٨٣٤٤، ٨٥٥٩، ٨٦٦٦، ٨٦٨٤، ٨٩٧٧، ٩٠٤١، ٩٣٤٨، ٩٤٨٣، ٩٥٠٧، ٩٥٤٥، ٩٥٥٨، ٩٦٢٩، ٩٧٤٠، ١٠٠٣٢، ١٠٢٠٨، ١٠٩٠٠، ١٠٩٤٥، ١٠٩٨٣، ١٠٩٩٨، ١١٠٦٨، ١١١٤٩، ١١١٧١، ١١٢٧٩، ١١٥٣٠، ١١٨٨٣، ١١٩٧٧، ١٢٠٥٩، ١٢٠٦٤، ١٢١١٥، ١٢١٤٢، ١٢١٩٠، ١٢٢٣٠، ١٢٧٧٥، ١٢٨٣٧).","vol":"19","page":438},{"text":"١١٢٨٠ - حدثنا الحسن بن أبي الربيع الجرجاني، حدثنا عبد الرزاق (^١)، أخبرنا (^٢) معمر، عن أيوب (^٣)، عن عمرو بن دينار، عن جابر بن عبد الله قال: كسع رجع من المهاجرين رجلا من الأنصار، فأتى النبي ﷺ فسأله (^٤) القود، فقال النبي ﷺ: \"دعها\n⦗٤٤٠⦘ فإنها (^٥) منتنة\" (^٦).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"حدثنا\".\n(^٣) السختياني.\n(^٤) جاء في (ك): \"فقال له القود\".\n(^٥) (ك ٥/ ٢١٩ /ب).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب نصر الأخ ظالما أو مظلوما- ٤/ ١٩٩٩، رقم ٦٤).","vol":"19","page":439},{"text":"١١٢٨١ - حدثنا محمد بن يحيى، حدثنا ابن أبي أويس (^١)، [قال] (^٢): حدثني أخي (^٣)، عن سليمان بن بلال، عن سعد بن سعيد بن قيس (^٤)، عن أبي الزبير (^٥) المكي، عن جابر بن عبد الله: أن غلاما من أبناء المهاجرين، وغلاما من [أبناء] (^٦) الأنصار اقتتلا، فكسع المهاجري الأنصاري، فصاح: يا للأنصار، فاجتمع إليه منهم ناس، فصاح المهاجري: يا للمهاجرين! فاجتمع إليه منهم ناس، فخرج إليهم النبي ﷺ فقال: \"ما هذا الصوت، تنادون بالقتال كما ينادي أهل الجاهلية\"، فقالوا لا كبير -أو لا بأس- غلامان من المهاجرين والأنصار اقتتلا، فكسع المهاجري الأنصاري، فقال \"إنها لقبيحة، تعالوا يا معشر\n⦗٤٤١⦘ الأنصار\" -بكلام لين- فدنوا منه، ثم قال: \"تعالوا يا معشر المهاجرين\" -تهييت (^٧) هي أغلظ- فكانوا هم الذين يلونهم، ثم قال: \"هل تدرون ما صنعت الأنصار، ألم يواسوكم بأنفسهم، وقاسموكم أموالهم؟ \" قالوا: بلى، قال: \"أما إنكم ستبلون بهم، فانظروا كيف تصنعون\" (^٨).\n_________\n(^١) هو: إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك الأصبحي.\n(^٢) زيادة من (ك).\n(^٣) هو: أبو بكر عبد الحميد بن أبي أويس.\n(^٤) ابن عمرو الأنصاري المدني.\n(^٥) هو: محمد بن مسلم بن تدرس المكي، وهو موضع الالتقاء.\n(^٦) زيادة من (ك).\n(^٧) التهييت: الصوت بالناس ومناداتهم. لسان العرب (٢/ ١٠٦).\n(^٨) انظر تخريج الحديث رقم (١١٢٧٦).\nفائدة الاستخراج: أن رواية المصنف هنا جاءت مطولة، وجاءت عند مسلم مختصرة، وقد تفرد سعيد بن سعيد بهذا اللفظ، ولم أجد له متابعا على هذا السياق، وقد تقدم بيان حاله.","vol":"19","page":440},{"text":"<span data-type='title' id=toc-1418>باب: وجوب عون المؤمن، وتقويته، والتعفف والترحم عليه، والاغتمام لغمه</span>","vol":"19","page":442},{"text":"١١٢٨٢ - حدثنا محمد بن يحيى، وأحمد بن عصام (^١) الأصبهاني، ومحمد بن أحمد بن الجنيد الدقاق، قالوا: حدثنا أبو أحمد الزبيري (^٢)، عن بريد بن عبد الله بن أبي بردة (^٣) عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"المؤمن للمؤمن كالبناء\" (^٤).\nوقال أحمد بن عصام: \"كالبنيان (^٥) يشد بعضه بعضا\" زاد ابن الجنيد: \"وشبك أصابعه\".\n_________\n(^١) أبو يحيى الأنصاري مولاهم الأصبهاني.\n(^٢) محمد بن عبد الله بن الزبير الكوفي.\n(^٣) موضع الالتقاء هو: بريد بن عبد الله بن أبي بردة.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ١٩٩٩ رقم ٦٥)، وأخرجه البخاري في صحيحه (كتاب الصلاة -باب تشبيك الأصابع في المسجد وغيره- ١/ ١٨٢، رقم ٤٦٧) من طريق خلاد بن يحيى عن سفيان عن أبي بردة به.\nفوائد الاستخراج:\n١/ تسمية بريد في الإسناد.\n٢/ زيادة قوله: \"وشبك بين أصابعه\".\n(^٥) ورواية أحمد بن عصام هو الموافقة للفظ مسلم في صحيحه.","vol":"19","page":442},{"text":"١١٢٨٣ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني (^١)، حدثنا بريد بن عبد الله بن أبي بردة (^٢)، عن جده، عن أبي موسى، قال: [قال] (^٣) رسول الله ﷺ: \"المؤمن للمؤمن كالبنيان يشد بعضه بعضا\" (^٤).\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن.\n(^٢) موضع الالتقاء هو: بريد بن عبد الله.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١١٨٢).","vol":"19","page":443},{"text":"١١٢٨٤ - حدثنا إبراهيم بن مرزوق، حدثنا أبو عاصم (^١)، عن سفيان (^٢)، قال: حدثني أبو بردة بن عبد الله بن أبي بردة (^٣)، قال: حدثني جدي، عن أبي موسى، عن النبي ﷺ قال: \"المؤمن للمؤمن كالبنيان يشد بعضه بعضا\" (^٤).\n_________\n(^١) هو: الضحاك بن مخلد.\n(^٢) هو الثوري كما صرح بذلك ابن حجر في الفتح (١/ ٦٧٥)\n(^٣) هو: بريد بن عبد الله بن أبي بردة بن أبي موسى الأشعري، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٢٨٢).","vol":"19","page":443},{"text":"١١٢٨٥ - حدثنا السلمي، والصغاني، وعمار بن رجاء في آخرين، قالوا حدثنا أبو نعيم (^١)، حدثنا زكريا بن أبي زائدة (^٢)، قال:\n⦗٤٤٤⦘ سمعت عامرا (^٣) يقول: سمعت (^٤) النعمان بن بشير يقول: قال رسول الله ﷺ: \"مثل المؤمنين في تراحمهم وتوادهم وتعاطفهم كمثل الجسد، إذا اشتكى عضو منه تداعى له سائر الجسد (^٥) للحمى والسهر\" (^٦).\n_________\n(^١) هو: الفضل بن دكين.\n(^٢) موضع الالتقاء هو: زكريا بن أبي زائدة.\n(^٣) الشعبي.\n(^٤) (ك ٥/ ٢٢٠ / أ).\n(^٥) أي دعا بعضه بعضا إلى المشاركة في ذلك ومنه قوله: تداعت الحيطان، إذا تساقطت أو قربت من التساقط. انظر: شرح صحيح مسلم (١٦/ ٢١١).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ١٩٩٩، رقم ٦٦). وأخرجه البخاري في صحيحه (كتاب الأدب -باب رحمة الناس والبهائم- ٥/ ٢٢٣٨، رقم ٥٦٦٥) من طريق أبي نعيم عن زكريا عن عامر به.","vol":"19","page":443},{"text":"١١٢٨٦ - حدثنا أبو أمية، حدثنا أبو نعيم، وعبيد الله بن موسى، عن زكريا (^١) عن الشعبي بمثله (^٢).\n_________\n(^١) بن أبي زائدة، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٢٨٥).","vol":"19","page":444},{"text":"١١٢٨٧ - حدثنا الصغاني، حدثنا زهير بن حرب، حدثنا جرير (^١)، عن مطرف، عن الشعبي، عن النعمان بن بشير قال: سمعت النبي ﷺ يقول: \"إنه كما ينبغي للمؤمنين أن يكونوا فيما بينهم تراحمهم\n⦗٤٤٥⦘ بعضهم على بعض (^٢) ويشح (^٣) بعضهم على بعض؛ كمثل جسد إذا (^٤) اشتكى تداعى له جسده كله بالسهر حتى يذهب ألم ذلك العضو\" (^٥).\n_________\n(^١) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٢) في (ك): \"بعضهم بعضا\".\n(^٣) هكذا جات في الأصل، وجاء في حاشية الأصل: \"ونصح\" ولم تتضح هذه اللفظة في نسخة (ك)، ولم أقف على لفظ هذه الرواية حتى أتمكن من الترجيح. -والله أعلم-.\n(^٤) هكذا في الأصل وهو المناسب للسياق، وجاء في (ك): \"من الجسد\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ٢٠٠٠، رقم ٦٦ مكرر)، وتقدم تخريج البخاري له انظر تخريج حديث رقم (١١٢٨٥).\nفائدة الاستخراج: ذكر المصنف متن رواية جرير، واقتصر مسلم على ذكر الإسناد، وأحال على رواية زكريا، عن الشعبي.","vol":"19","page":444},{"text":"١١٢٨٨ - حدثنا الصغاني، حدثنا علي بن إسحاق (^١)، حدثنا عبد الله بن المبارك، حدثنا الحسن بن عمرو الفقيمي (^٢)، عن الشعبي (^٣)، قال: سمعت النعمان بن بشير يقول: أيها الناس تراحموا، فإني سمعت رسول الله ﷺ بإذني يقول: \"المسلمون كالرجل الواحد، إذا اشتكى عضوٌ من أعضائه تداعى سائر جسده\" (^٤).\n_________\n(^١) السلمي مولاهم أبو الحسن المروزي الداركاني.\n(^٢) التميمي الكوفي.\n(^٣) موضع الالتقاء هو: الشعبي.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ٢٠٠٠، رقم ٦٧) من طريق الأعمش عن الشعبي به. =\n⦗٤٤٦⦘ = فوائد الاستخراج: زيادة موقوفة على النعمان، وهي قوله: \"أيها الناس تراحموا. . .\".","vol":"19","page":445},{"text":"١١٢٨٩ - حدثنا عباس بن محمد الدوري، والصغاني، وأبو أمية، قالوا: حدثنا جعفر بن عون (^١)، أخبرنا الأعمش (^٢) قال: سمعت الشعبي قال: سمعت النعمان بن بشير يقول: قال رسول الله ﷺ: \"مثل المؤمنين في توادهم وتراحمهم مثل الجسد، إذا اشتكى منه شيء تداعى سائر الجسد بالسهر والحمى\" (^٣).\n_________\n(^١) المخزومي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ٢٠٠٠، رقم ٦٧).\nوتقدم تخريج البخاري له. انظر: حديث رقم (١١٢٨٥).\nفوائد الاستخراج:\n١/ تصريح الأعمش بالسماع من الشعبي.\n٢/ ذكر أداة التشبيه في رواية المصنف، \"مثل\" وليست هي عند مسلم.","vol":"19","page":446},{"text":"١١٢٩٠ - حدثنا القصار (^١) الكوفي، حدثنا وكيع (^٢)، عن\n⦗٤٤٧⦘ الأعمش، قال: سمعت الشعبي يقول: سمعت النعمان بن بشير يقول: قال رسول الله ﷺ: \"إنما مثل المؤمنين كمثل رجل واحد إن اشتكى رأسه تداعى له سائر الجسد بالحمى والسهر\" (^٣).\n_________\n(^١) بفتح القاف، وتشديد الصاد المهملة، وفي آخرها الراء، هذه النسبة إلى قصارة الثياب وغيرها، وشيخ المصنف هو: إبراهيم بن عبد الله بن أبي الخيبري العبسي وقد تقدم، وهو آخر من روى عن وكيع بن الجراح (الأنساب ١٠/ ٤٣٢)، تهذيب الكمال (٣٠/ ٤٦٧).\n(^٢) ابن الجراح، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٢٨٩).","vol":"19","page":446},{"text":"١١٢٩١ - حدثنا عيسى بن أحمد البلخي، حدثنا أبو أسامة (^١)، عن الأعمش (^٢)، وغيره، عن عامر، عن النعمان بن بشير، قال سمعت رسول الله ﷺ يقول: \"مثل المؤمنين في توادهم، وتعاطفهم، وتراحمهم كمثل الجسد، إذا اشتكى عضوٌ منه تداعى له سائره بالحمى والسهر\" (^٣).\n_________\n(^١) حماد بن أسامة.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٢٨٩).","vol":"19","page":447},{"text":"١١٢٩٢ - وحدثنا ابن أبي رجاء، حدثنا وكيع (^١) عن الأعمش (^٢)، عن عامر، وقال مرة (^٣): عن خيثمة، عن النعمان بن بشير، قال: (^٤) قال النبي ﷺ: \"المؤمنون كرجل واحد، إن (^٥) اشتكى رأسه\n⦗٤٤٨⦘ اشتكى كله، وإن اشتكى عينه اشتكى كله\" (^٦).\n_________\n(^١) موضع الالتقاء في الرواية الأولى هو: وكيع.\n(^٢) موضع الالتقاء في الرواية الثانية هو: الأعمش.\n(^٣) أي: الأعمش.\n(^٤) (ك ٥/ ٢٢٠ / ب).\n(^٥) في (ك): \"إذا\".\n(^٦) أخرج مسلم كلتا الروايتين في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم ٤/ ٢٠٠٠، رقم ٦٧).","vol":"19","page":447},{"text":"١١٢٩٣ - حدثنا عباس الدوري، والصغاني، وأبو أمية قالوا: حدثنا جعفر بن عون، أخبرنا الأعمش (^١)، عن خيثمة قال: سمعت النعمان بن بشير يقول: سمعت النبي ﷺ يقول: \"مثل المؤمنين كرجل واحد إن اشتكى عيناه اشتكى كله، وإذا اشتكى رأسه اشتكى كله\" (^٢).\nرواه حميد بن عبد الرحمن (^٣)، عن الأعمش، عن الشعبي وخيثمة جميعًا، كما رواه جعفر بن عون و(^٤) وكيع.\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تراحم المؤمنين وتعاطفهم- ٤/ ٢٠٠٠، رقم ٦٧ مكرر) من طريق محمد بن عبد الله بن نمير عن حميد به.\n(^٣) الرؤاسي. ومن طريقه أخرج مسلم الحديث، انظر: التخريج السابق.\n(^٤) هكذا في الأصل وهو الصواب، وجاء في (ك): \"عن\".","vol":"19","page":448},{"text":"١١٢٩٤ - حدثنا علي بن حرب، حدثنا وكيع، عن الأعمش (^١)، عن خيثمة، قال: سمعت النعمان بمثله (^٢) [ح] (^٣).\n⦗٤٤٩⦘ وحدثنا علي بن حرب أيضا، حدثنا وكيع (^٤)، عن الأعمش، عن عامر [الشعبي] (^٥) عن النعمان، وذكر الحديث (^٦).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٢٩٢).\n(^٣) زيادة من (ك).\n(^٤) ابن الجراح، وهو موضع الالتقاء.\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٢٩٢).","vol":"19","page":448},{"text":"<span data-type='title' id=toc-1419>باب: [بيان] (^١) تفسير الغيبة والبهتان، وحظرهما، وإباحة ذكر الرجل السوء بما فيه من ورائه، والنهي عن القول به في وجهه، والدليل على أن من منعه الحياء أن يصد في وجه المسيء بما يحب فهو من الخير</span>\n_________\n(^١) زيادة من (ك).","vol":"20","page":5},{"text":"١١٢٩٥ - حدثنا أبو علي الزعفراني، وإبراهيم بن مرزوق، وأبو داود الحراني، قالوا: حدثنا عثمان بن عمر، حدثنا شعبة، عن العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"هل تدرون ما الغيبة؟ \" قالوا: الله ورسوله أعلم، قال: \"أن تذكر أخاك بما فيه (^٢) فإذا ذكرته بما هو فيه فقد اغتبته، وإذا ذكرته بما ليس فيه فقد بَهَتَّه\" (^٣) (^٤).\nوهذا لفظ الزعفراني، وإبراهيم.\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) أي: بأمر سوء. أو بما يغمه لو سمعه وإن كان فيه، وكان صدقا.\nلسان العرب (١/ ٦٥٦).\n(^٣) بفتح الهاء المخففة: أي قلت فيه البهتان، وهو الكذب والافتراء.\nمعجم مقاييس اللغة (١/ ٣٠٧)، والنهاية (١/ ١٦٥)، شرح صحيح مسلم (١٦/ ٢١٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب تحريم الغيبة-٤/ ٢٠٠١، رقم ٧٠).","vol":"20","page":5},{"text":"١١٢٩٦ - حدثنا محمد بن إسحاق الصغاني، حدثنا سعيد بن سليمان (^١)، حدثنا عبد العزيز الدراوردي، عن العلاء (^٢)، بمثل حديث شعبة سواء (^٣).\n_________\n(^١) الضبي أبو عثمان الواسطي. المعروف بـ\"سعدويه\".\n(^٢) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (رقم ١١٢٩٥).","vol":"20","page":6},{"text":"١١٢٩٧ - حدثنا محمد بن يحيى، حدثنا يحيى بن صالح (^١)، حدثنا (^٢) سليمان بن بلال، حدثنا العلاء (^٣) عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا ذكرت أخاك بما يكره، فإن كان فيه ما تقول فقد اغتبته، وإن لم يكن فيه ما تقول فقد بهته\" (^٤).\n_________\n(^١) الوحاظي.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٢٩٥).","vol":"20","page":6},{"text":"١١٢٩٨ - حدثنا محمد بن يحيى، حدثنا القعنبي، عن عبد العزيز بن محمد ح\nوأخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، [قال] (^١): وأخبرني عبد العزيز بن محمد، عن العلاء (^٢)، عن أبيه، عن أبي هريرة، قال: قيل\n⦗٧⦘ لرسول الله (^٣) ﷺ ما الغيبة؟ قال: \"ذكرك أخاك بما يكره\" قيل: أفرأيت إن كان في أخي ما أقول؟ قال: إن كان فيه ما تقول فقد اغتبته، وإن لم يكن فيه ما تقول فقد بهته\" (^٤).\n_________\n(^١) زيادة من (ك).\n(^٢) ابن عبد الرحمن وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٢١ / أ).\n(^٤) انظر: تخريج الحديث رقم (١١٢٩٥).\nفائدة الاستخراج: أن السائل في رواية المصنف \"قيل لرسول الله ﷺ\" هو غير النبي ﷺ وعند مسلم هو النبي ﷺ.","vol":"20","page":6},{"text":"١١٢٩٩ - حدثنا زكريا بن يحيى بن أسد المروزي، أبو يحيى (^١) ببغداد، حدثنا سفيان بن عيينة (^٢)، عن محمد بن المنكدر، سمع عروة بن الزبير يقول: حدثتنا عائشة: أن رجلا (^٣) استأذن على النبي ﷺ، فقال:\n⦗٨⦘ \"ائذنوا له، فبئس ابن العشرة، أو بئس رجل العشرة\" فلما دخل عليه، لين له القول، قالت عائشة: يا رسول الله! قلت له ما قلت، فلما دخل لنت له القول؟ قال: \"يا عائشة! إن شر الناس منزلة يوم القيامة، من ودعه أو تركه الناس اتقاء فحشه\" (^٤).\n_________\n(^١) المعروف بـ زكرويه، وله جزء فيه حديث سفيان بن عيينة، وهو مطبوع، وقد أخرج فيه هذا الحديث، برقم (٢ - ص ٤٩).\n(^٢) موضع الالتقاء هو: سفيان بن عيينة.\n(^٣) اختلف في تعيين هذا الرجل: فقيل: هو عيينة بن حصن الفزاري، وجزم بهذا القول: ابن بطال، والقاضي عياض، والقرطبي، والنووي، وورد هذا التعيين في رواية أخرجها عبد الغني بن سعيد في المبهمات بلاغا عن مالك.\nوعند ابن بشكوال في المبهامات مرسلا عن يحيى بن أبي كثير به.\nوقيل: هو مخرمة بن نوفل القرشي. وورد ذلك عند الخطيب في المبهمات (ص ٣٧٢، رقم ١٨٢)، وفوائد أبي إسحاق الهاشمي، وكأن البخاري مال إليه كما قال الحافظ.\nقال الحافظ: بعد أن ساق القولين: \"فيحتمل التعدد\". =\n⦗٨⦘ = انظر: شرح صحيح مسلم (١٦/ ٢١٧)، فتح الباري (١٠/ ٤٦٨، ٥٣٤)، المستفاد من مبهمات المتن والإسناد (٣/ ١٣٨٠/ رقم ٥٤١).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب مداراة من يتقى فحشه- ٤/ ٢٠٠٢، رقم ٧٣).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب المداراة مع الناس- ٥/ ٢٢٧١، رقم ٥٧٨٠) من طريق قتيبة بن سعيد عن سفيان بن عيينة به.","vol":"20","page":7},{"text":"١١٣٠٠ - حدثنا أبو المثنى (^١)، حدثنا محمد بن المنهال، حدثنا يزيد بن زريع، عن روح بن القاسم، عن محمد بن المنكدر (^٢)، عن عروة، عن عائشة، عن النبي ﷺ: أن رجلا استأذن على النبي ﷺ فلما رآه قال: \"بئس أخو العشيرة، وبئس ابن العشيرة\" فلما جلس، تطلق النبي ﷺ في وجهه، وانبسط إليه، فلما انطلق الرجل، قالت له عائشة: قلتَ حين رأيته كذا وكذا، ثم تطلقت في وجهه وانبسطت إليه قال: \"متى عهدتني فحّاشًا (^٣) إن شر الناس منزلة يوم القيامة عند الله: من تركه الناس اتقاء\n⦗٩⦘ فحشه\" (^٤).\n_________\n(^١) هو: معاذ بن المثنى العنبري.\n(^٢) موضع الالتقاء هو: محمد بن المنكدر.\n(^٣) أصل الفحش: القبيح من القول والفعل، والفاحش: ذو الفحش في كلامه؛ =\n⦗٩⦘ = والمتفحش: الذي يتكلف ذلك ويتعمده ويكثر منه.\nانظر: المشارق (٢/ ١٤٨)، فتح الباري (١٠/ ٤٦٧)، النهاية (٣/ ٤١٥)، لسان العرب (٦/ ٣٢٥).\n(^٤) انظر: تخريج الحديث السابق رقم (١١٢٩٩).","vol":"20","page":8},{"text":"١١٣٠١ - حدثنا الدبري، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن محمد بن المنكدر، عن عروة، عن عائشة قالت: أتى رجل فاستأذن على النبي ﷺ، فقال النبي ﷺ: \"بئس أخو القوم، وابن العشيرة هذا\" قالت: فلما دخل أقبل عليه بوجهه وحدثه، فلما خرج قالت: قلتُ يا رسول الله! قلتَ ما قلتَ (^٢) ثم أقبلت عليه بوجهك وحديثك، فقال النبي ﷺ: \"إن شر الناس منزلة عند الله يوم القيامة: رجل اتقاه الناس لشره أو لفحشه\" (^٣).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) جاء في (ك): \"قال: قلت يا رسول الله ما قلت. . .\".\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب مداراة من يتقى فحشه- ٤/ ٢٠٠٣) رقم (٧٣) وتقد تخريج البخاري له في حديث رقم (١١٠٩٩).","vol":"20","page":9},{"text":"١١٣٠٢ - حدثنا عيسى بن أحمد (^١) أخبرنا النضر بن شميل (^٢)،\n⦗١٠⦘ حدثنا أبو نعامة (^٣) قال: سمعت حجير بن الربيع العدوي قال: قال لي عمران بن حصين: انطلق إلى قومك، فإن أجمع ما يكونون عند العصر، فقم قائمًا، وقل: أرسلني عمران بن حصين صاحب رسول الله ﷺ، [وقل] (^٤): (^٥) يقرأ عليكم السلام ورحمة الله، ويحلف لكم بالله الذي لا إله إلا هو، لأن أكون عبدا حبشيًّا مجدعًا أرعى أعنزًا حضنيات (^٦) في رأس جبل أحب إلى من أن أرمي في واحد من الفريقين بسهم أخطأ أو أصاب.\nقال: وسمعت رسول الله ﷺ يقول: \"الحياء خير كله\" فقال بشر بن كعب: منه ضعف ومنه وقار لله، فقال: يا حجير من هذا؟ قلت: بشر بن كعب، وليس به بأس منا، قال: أيسمعني أحدثه عن رسول الله ﷺ ويزعم أنه ضعف؟ لا أحدثكم اليوم حديثًا (^٧).\n_________\n(^١) البلخي.\n(^٢) موضع الالتقاء هو: النضر بن شميل.\n(^٣) هو: عمرو بن عيسى العدوي.\n(^٤) زيادة من (ك).\n(^٥) (ك ٥/ ٢٢١/ ب).\n(^٦) منسوبة إلى حضن بالتحريك، وهو: جبل بأعالي نجد، وقيل: هو غنم حمر وسود، وقيل: التي أحد ضرعيها أكبر من الآخر. النهاية (١/ ٤٠١).\n(^٧) أخرجه مسلم في صحيحه (كتاب الإيمان -باب بيان عدد شعب الإيمان وأفضلها وأدناها وفضيلة الحياء- ١/ ٦٤، رقم ٦١ مكرر).\nفوائد الاستخراج:\n١/ تسمية النضر في الإسناد. =\n⦗١١⦘ = ٢ / ساق المصنف لفظ رواية النضر عن أبي نعامة عن حجر، واقتصر مسلم على الإسناد فقط. وأحال على رواية حماد بن زيد، ولكن عند المقارنة نجد أن رواية حماد بن زيد اشتملت على القسم الأخير، وهو المرفوع إلى النبي ﷺ في رواية النضر عن أبي نعامة، وأما القسم الأول وهو الموقوف إلى قوله؟ \"أخطأ أو أصاب\" فليس في رواية حماد وإسناد المصنف لهذه الرواية الموقوفة صحيح، وقد أخرجها ابن سعد في الطبقات الكبرى (٤/ ٢٨٧، ٢٨٨) قال: أخبرنا روح بن عبادة، عن أبي نعامة، عن حميد بن هلال، عن حجير به، وهذا إسناد صحيح.","vol":"20","page":9},{"text":"<span data-type='title' id=toc-1420>باب: وجوب الرفق (^١) مع الناس والدواب، وعقاب من يحرم الرفق</span>\n_________\n(^١) الرفق: هو لين الجانب، وهو ضد العنف. النهاية (٢/ ٢٤٦)، لسان العرب (١٠/ ١١٨).","vol":"20","page":11},{"text":"١١٣٠٣ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة، عن الأعمش (^١)، عن تميم بن سلمة، عن عبد الرحمن بن هلال، عن جرير، قال: قال رسول الله ﷺ: \"من يحرم الرفق، يحرم الخير\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل الرفق ٤/ ٢٠٠٣، رقم ٧٥).","vol":"20","page":11},{"text":"١١٣٠٤ - حدثنا إسحاق بن سيار النصيبي، وأبو أمية قالا: حدثنا عبيد الله بن موسى، أخبرنا شيبان (^١)، عن الأعمش (^٢) عن تميم بن سلمة، عن عبد الرحمن بن هلال، عن جرير قال: قال النبي ﷺ: \"من يحرم\n⦗١٢⦘ الرفق، يحرم الخير\" (^٣). لفظ أبي أمية.\n_________\n(^١) ابن عبد الرحمن النحوي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٣٠٣).","vol":"20","page":11},{"text":"١١٣٠٥ - حدثنا عباس الدوري، حدثنا أبو يحيى (^١) الحماني، حدثنا الأعمش (^٢)، عن تميم بن سلمة، عن عبد الرحمن بن هلال العبسي، عن جرير قال: قال النبي ﷺ: \"من يحرم الرفق، يحرم الخير\" (^٣).\nرواه يحيى بن سعيد (^٤)، عن سفيان، عن منصور، عن تميم.\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٣٠٣).\n(^٤) القطان، ومن طريقه أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل الرفق ٤/ ٢٠٠٣، رقم ٧٤)، من طريق محمد بن المثنى، عن يحيى بن سعيد به.","vol":"20","page":12},{"text":"١١٣٠٦ - حدثنا عمار بن رجاء، حدثنا محمد بن عبيد، حدثنا محمد بن أبي إسماعيل (^١) عن عبد الرحمن بن هلال، عن جرير بن عبد الله، قال: قال رسول الله ﷺ: \"أرضوا مصدقيكم\" قال جرير: فما صدر عني مصدق منذ سمعتها من رسول الله ﷺ إلا وهو عني راض، ثم قال (^٢): \"من حرم الرفق حرم الخير\" (^٣).\n⦗١٣⦘ رواه عبد الواحد بن زياد (^٤) عن محمد بن أبي إسماعيل نحوه.\n_________\n(^١) موضع الالتقاء هو: محمد بن أبي إسماعيل، واسم أبي إسماعيل: راشد السلمي الكوفي.\n(^٢) أي: رسول الله ﷺ -كما جاء ذلك مصرحا من رواية أحمد في المسند.\n(^٣) هذا الحديث أخرجه المصنف مطولا في كتاب العلم برقم (١١٧٥٦)، من طريق أبي =\n⦗١٣⦘ = داود الحراني معلقا، ورواه الإمام أحمد موصولا في المسند، (٤/ ٣٦٢)، من طريق يحيى القطان، عن محمد بن أبي إسماعيل، وإسناده صحيح.\nوأخرجه النسائي في سننه الصغرى (كتاب الزكاة -باب إذا جاوز في الصدقة- ٥/ ٣١) من طريق محمد بن المثنى، وابن بشار عن يحيى القطان، عن محمد بن أبي إسماعيل، وليس فيه قوله: \"من حرم الرفق\".\nوأخرجه أبو داود في السنن (كتاب الزكاة -باب رضا المصدق- ٢/ ٢٤٦ رقم ١٥٨٩) من طريق أبي كامل (الجحدري) عن محمد بن أبي إسماعيل به، وليس فيه قوله \"من حرم الرفق\".\nوالشاهد من هذا الحديث هو قوله ﵊: \"من حرم الرفق حرم الخير\" وقد أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل الرفق- ٤/ ٢٠٠٣، رقم ٧٦) من طريق يحيى بن يحيى، عن عبد الواحد بن زياد، عن محمد بن أبي إسماعيل به، بلفظ: \"من حرم الرفق حرم الخير. . .\" الحديث.\n(^٤) العبدي، مولاهم البصري، ومن طريقه أخرج مسلم الحديث كما تقدم في التخريج السابق.","vol":"20","page":12},{"text":"١١٣٠٧ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن المقدام بن شريح، عن أبيه (^٢)، عن عائشة أنها كانت على جمل، فجعلت تصرفه، فقال النبي ﷺ: \"عليك (^٣) بالرفق، فإنه لم يكن في\n⦗١٤⦘ شيء إلا زانه، ولم ينزع من شيء إلا شانه\" (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) هو: شريح بن هاني بن يزيد بن الحارث الكوفي، مخضرم.\n(^٣) في (ك): \"عليكم\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل الرفق-٤/ ٢٠٠٤ - رقم ٧٩).\nفوائد الاستخراج: أتم المصنف سياق المتن بذكر القصة، والحديث المرفوع، واقتصر مسلم على ذكر الزيادة -وهي ذكر القصة- ثم أحال على رواية معاذ العنبري، عن شعبة، التي فيها الحديث المرفوع.","vol":"20","page":13},{"text":"١١٣٠٨ - حدثنا يوسف بن مسلم، حدثنا حجاج، حدثنا شعبة (^١) (^٢)، عن المقدام بن شريح، عن أبيه، عن عائشة: أنها ركبت بعيرًا فيه صعوبة، فجعلت تصرفه، وتردده (^٣)، فقال النبي ﷺ: \"يا عائشة! عليك بالرفق، فإنه لم يكن في شيء إلا زانه، ولم ينزع من شيء إلا شانه\" (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) (ك ٥/ ٢٢٢/ أ).\n(^٣) في (ك): \"ترده\".\n(^٤) انظر: تخريج الحديث رقم (١١٣٠٧).","vol":"20","page":14},{"text":"١١٣٠٩ - حدثنا محمد بن عبد الله بن عبد الحكم، [قال] (^١): حدثنا أبو زرعة وهب الله بن راشد، أخبرنا حيوة (^٢) ح\nوحدثنا ابن أخي ابن وهب (^٣)، قال: حدثني عمي (^٤)، حدثني حيوة\n⦗١٥⦘ قال: حدثني ابن الهاد (^٥)، عن أبي بكر بن حزم، عن عمرة بنت عبد الرحمن، عن عائشة، أن رسول الله ﷺ قال: \"يا عائشة! إن الله ﷿ رفيق (^٦) يحب الرفق، ويعطي على الرفق ما لا يعطي على العنف، أو ما لا يعطي على ما سواه\" (^٧).\nمن هنا لم يخرجاه.\n_________\n(^١) زيادة من (ك).\n(^٢) ابن شريح أبو زرعة والمصري، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) أحمد بن عبد الرحمن بن وهب.\n(^٤) عبد الله بن وهب، وهو موضع الالتقاء في الإسناد الثاني.\n(^٥) هو: يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٦) وهو من أسمائه ﷾ التي تليق به على وجه الكمال.\nقال ابن القيم ﵀:\nوهو الرفيق يحب أهل الرفق بل … يعطيهم بالرفق فوق أماني.\nقال الهراس: \"ومن أسمائه الرفيق، وهو مأخوذ من الرفق الذي هو التأني في الأمور، والتدرج فيها، وضده العنف الذي هو الأخذ فيها بشدة واستعجال\" إهـ. انظر: القواعد المثلى (ص ١٦)، أسماء الله الحسنى للغصن (ص ١٧٩)، شرح نونية ابن القيم (٢/ ٨٦).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب فضل الرفق-٤/ ٢٠٠٣، رقم ٧٧).","vol":"20","page":14},{"text":"١١٣١٠ - حدثنا أبو الأزهر (^١)، حدثنا حبان (^٢)، حدثنا وهيب (^٣)، عن عبد الرحمن بن حرملة (^٤) عن عبد الله بن نيار (^٥)، عن عروة، عن\n⦗١٦⦘ عائشة: أن رجلا استأذن على النبي ﷺ (^٦)، فذكر، بمثل (^٧) حديث ابن عيينة في الباب (^٨) الأول.\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) -بفتح الحاء المهملة ثم الموحدة- ابن هلال الباهلي، يقال الكناني، أبو حبيب البصري. انظر: توضيه المشتبه (٢/ ١٦٣).\n(^٣) ابن خالد بن عجلان الباهلي، مولاهم أبو بكر البصري.\n(^٤) ابن عمرو بن سنة الأسلمي، أبو حرملة المدني.\n(^٥) ابن مكرم الأسلمي. =\n⦗١٦⦘ = وثقه النسائي وابن حجر.\nانظر: تهذيب الكمال (١٦/ ٢٣١)، التقريب ص (٣٢٧).\n(^٦) إسناد المصنف فيه: ابن حرملة وفيه ضعف، والحديث أخرجه النسائي في عمل اليوم والليلة (ص ٢٤٦، رقم ٢٣٨) من طريق حاتم بن إسماعيل، عن ابن حرملة.\nوتقدم تخريج الحديث من طريق عروة بن الزبير عند البخاري، ومسلم، والمصنف، انظر: حديث رقم (١١٢٩٩).\n(^٧) في (ك): \"يعني\".\n(^٨) هكذا في (ك)، وهو المناسب، وجاء في الأصل: \"باب\".","vol":"20","page":15},{"text":"١١٣١١ - حدثنا جعفر بن محمد الخفاف، حدثنا الهيثم بن جميل (^١)، حدثنا فليح (^٢)، عن عبد الله بن عبد الرحمن (^٣)، عن أبي يونس (^٤)\n⦗١٧⦘ مولى عائشة، عن عائشة قالت: استأذن على النبي ﷺ رجل. . . فذكر الحديث (^٥).\n_________\n(^١) أبو سهل البغدادي، نزيل أنطاكية.\n(^٢) ابن سليمان بن أبي المغيرة الخزاعي.\n(^٣) ابن معمر بن حزم الأنصاري، أبو طوالة.\nوثقه الأئمة كابن معين، والنسائي، والدارقطني، وابن حجر وغيرهم.\nانظر: تاريخ الدوري عن ابن معين (٢/ ٢١٧)، سؤالات البرقاني للدارقطني (ص ٤٠، رقم ٢٥٩)، تهذيب الكمال (١٥/ ٢١٧)، التقريب ص (٣١١).\n(^٤) أخرج له مسلم وغيره، وذكره مسلم في الطبقة الأولى من المدنيين، وذكره ابن حبان في الثقات، ووثقه الذهبي، وابن حجر.\nانظر: الثقات لابن حبان (٥/ ٥٩١)، الكاشف (٢/ ٤٧٣) تهذيب التهذيب =\n⦗١٧⦘ = (١٢/ ٢٨٣)، التقريب ص (٦٨٥).\n(^٥) إسناد المصنف فيه فليح بن سليمان، والحديث أخرجه البخاري في الأدب المفرد (ص ١٢٣، رقم ٣٣٨)، من طريق محمد بن فليح، عن أبيه به.\nوتقدم تخريج الحديث من طريق عروة عن عائشة به، انظر: الحديث رقم (١١٢٩٩).","vol":"20","page":16},{"text":"١١٣١٢ - ز- حدثنا أبو زرعة الرازي (^١)، حدثنا سعيد بن محمد الجرمي، حدثنا أبو عبيدة الحداد (^٢)، حدثنا سعيد (^٣)، عن قتادة، عن أنس، أن النبي ﷺ قال: \"إن الله ﷿ رفيق يحب الرفق، ويعطي عليه ما لا يعطي على العنف\" (^٤).\n_________\n(^١) هو: عبيد الله بن عبد الكريم بن يزيد بن فروخ إمام الجرح والتعديل الحافظ المشهور.\n(^٢) هو: عبد الواحد بن واصل السدوسي مولاهم البصري. كان يقود سعيد بن أبي عروبة، وثقه ابن معين، وأبو داود، ويعقوب بن شيبة، والفسوي، والخطيب وغيرهم. وقال ابن حجر: \"ثقة تكلم فيه الأزدي بغير حجة\".\nانظر: تاريخ الدوري عن ابن معين (٢/ ٣٧٧)، المعرفة والتاريخ (٢/ ١١٤)، تاريخ بغداد (١١/ ٣)، تهذيب الكمال (١٨/ ٤٧٣)، (التقريب ص ٣٦٧).\n(^٣) ابن أبي عروبة، مهران اليشكري مولاهم أبو النضر البصري.\n(^٤) هذا الحديث من زيادات المصنف.\nوإسناد المصنف رجاله ثقات، غير أني لم أقف على رواية أبي عبيدة، عن سعيد بن أبي عروبة، هل كانت قبل الاختلاط أم بعده؟\nوالحديث رواه الطبراني في الأوسط (٥/ ٢٣٢، رقم ٢٩٧٥ مجمع البحرين)، =\n⦗١٨⦘ = الصغير (١/ ١٤٥، رقم ٢٢١)، وقال الطبراني: \"لم يروه عن قتادة إلا سعيد بن أبي عروبة\" إهـ.\nوأخرجه البزار في مسنده (٢/ ٤٠٣، رقم ١٩٦١ - كشف الأستار)، وقال: \"لا نعلم حدث به عن سعيد غير عبد الواحد\" إهـ وجاء في المطبوع من كشف الأستار: \"عبد الأعلى\" وهو خطأ، لأن البزار أخرج الحديث من طريق عبد الواحد عن سعيد بن أبي عروبة.\nكلاهما من طريق سعيد بن محمد الجرمي به.\nوقال الهيثمي: \"رواه البزار، والطبراني في الأوسط، والصغير، وأحد إسنادي البزار ثقات، وفي بعضهم خلاف\" المجمع (٨/ ١٨).\nوالحديث له شاهد من حديث عائشة ﵂ عند مسلم، والمصنف، وقد تقدم برقم (١١٣٢٠).","vol":"20","page":17},{"text":"١١٣١٣ - ز- حدثنا أحمد بن يوسف التغلبي صاحب أبي عبيد بـ (سر من رأى)، حدثنا الهيثم بن خارجة، حدثنا حفص بن ميسرة، عن هشام بن عروة، عن أبيه، عن عائشة قالت: قال رسول الله ﷺ: \"إذا أراد الله بأهل بيت خيرا أدخل عليهم الرفق\" (^١).\n_________\n(^١) هذا الحديث من زيادات المصنف، وإسناده صحيح.\nوالحديث أخرجه أحمد في المسند (٦/ ٧١) من طريق الهيثم بن خارجة به،\nوالبخاري في التاريخ الكبير (١/ ٤١٦)، من طريق حفص بن ميسرة به.\nوصحح الشيخ الألباني هذا الإسناد وقال: \"إسناده صحيح على شرط الشيخين\".\nالسلسلة الصحيحة (٢/ ٢١٩).\nورواه أحمد (٦/ ١٠٤) من طريق شريك بن أبي نمر عن عطاء، عن عائشة، قال الألباني: =\n⦗١٩⦘ = \"إسناده جيد، وهو على شرط الشيخين\" السلسلة الصحيحة (الموضع السابق).\nوللحديث شاهد من حديث جابر، أخرجه البزار (٣/ ٤٠٤، رقم ١٩٦٥ كشف الأستار)، وقال الهيثمي: \"رجاله رجال الصحيح\" المجمع (٨/ ١٩).","vol":"20","page":18},{"text":"١١٣١٤ - ز- حدثنا ابن أبي الدنيا، قال: حدثني سويد بن سعيد (^١)، حدثنا حفص بن ميسرة، بمثله (^٢).\n_________\n(^١) ابن سهل بن شهريار الهروي، أبو محمد الحدثاني الأنباري.\n(^٢) إسناد المصنف ضعيف، وتقدم تخريج الحديث رقم (١١٣١٣).","vol":"20","page":19},{"text":"<span data-type='title' id=toc-1421>باب: التشديد فيمن يبدأ بسب (^١) المسلم، والإباحة للمسبوب أن يقتص، ولا يتعدى، والدليل على أن إثم ذلك على البادي بالسب ما لم يتعد المسبوب، وبيان ثواب من احتمل ذلك وعفا وتواضع</span>\n_________\n(^١) السب: الشتم، وهو نسبة الإنسان إلى عيب ما.\nوقد نقل النووي، والذهبي الإجماع على تحريم لعن المسلم المصون، وأما لعن العاصي مطلقا فيجوز إجماعا كما قال ابن العربي، وأما لعن المسلم العاصي المعين: فجمهور العلماء على عدم جواز لعن المسلم العاصي المعين، واختاره البغوي وشيخ الإسلام ابن تيمية، ونبه ابن حجر أن صنيع البخاري يقتضي هذا القول، بل قد حكى ابن العربي الاتفاق على عدم الجواز.\nوذكر القرطبي وابن حجر أن بعض العلماء جوز لعن العاصي المسلم المعين.\nواختار القرطبي وغيره: جواز لعن العاصي العين قبل إقامة الحد، والتوبة منه، وأما بعد الحد والتوبة فلا يجوز.\nانظر: شرح السنة (١٢/ ١٣٨)، الأذكار (ص ٥٠٦)، الجامع لأحكام القرآن (٢/ ١٨٩)، النهاية (٢/ ٣٣٠)، لسان العرب (١/ ٤٥٦)، رفع الملام عن الأئمة الأعلام (ص ٨٣، ٨٤ وما بعدها) والكبائر للذهبي (ص ١٦٤) فتح الباري (١٠/ ٤٨٠).","vol":"20","page":20},{"text":"١١٣١٥ - حدثنا محمد بن يحيى، والصغاني، قالا: حدثنا عثمان بن عمر، عن شعبة، عن العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة، أن رسول الله (^٢) ﷺ قال: \"المستبان ما قالا فهو على\n⦗٢١⦘ البادي، ما لم يعتد المظلوم\" (^٣) (^٤).\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) (ك ٥/ ٢٢٢/ ب).\n(^٣) ومعناه: أن إثم السباب الواقع من اثنين مختص بالبادي منهما كله إلا أن يتجاوز الثاني قدر الانتصار، فيقول للبادي أكثر مما قال له. انظر شرح صحيح مسلم للنووي (١٦/ ٢١٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن السباب- ٤/ ٢٠٠٠ رقم ٦٨).\nفوائد الاستخراج:\n١/ تسمية العلاء في الإسناد.\n٢ / متابعة شعبة لإسماعيل بن جعفر في الرواية عن العلاء.","vol":"20","page":20},{"text":"١١٣١٦ - حدثني أبي، حدثنا علي بن حجر (^١)، حدثنا إسماعيل بن جعفر، عن العلاء، بمثله: \"فعلى البادي، ما لم يعتد المظلوم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: علي بن حجر، وهو شيخ مسلم في هذا الحديث.\n(^٢) انظر: تخريج الحديث رقم (١١٣١٥).","vol":"20","page":21},{"text":"١١٣١٧ - حدثنا أبو داود الحراني، حدثنا القعنبي، حدثنا عبد العزيز بن محمد، عن العلاء (^١)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"المستبان ما قالا، فعلى البادي ما لم يتعد المظلوم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) انظر: تخريج الحديث (١١٣١٥).","vol":"20","page":21},{"text":"١١٣١٨ - حدثنا الصغاني، حدثنا الهيثم بن خارجة، حدثنا\n⦗٢٢⦘ حفص بن ميسرة، عن العلاء (^١)، بإسناده: \"المستبان ما قالا، فعلى البادي ما لم يتعد المظلوم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) انظر: تخريج الحديث (١١٣١٥).","vol":"20","page":21},{"text":"١١٣١٩ - حدثنا محمد بن يحيى، والصومعي، والصغاني، قالوا: حدثنا ابن أبي مريم، حدثنا محمد بن جعفر بن أبي كثير، حدثنا العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"ما نقصت صدقة من مال قط، ولا زاد (^٢) الله عبدًا بعفو إلا عزًا، ولا تواضع أحد لله إلا رفعه الله\" (^٣).\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) هكذا في (ك) وصحيح مسلم، وهو المناسب، وجاء في الأصل: \"ولا زاده\".\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب استحباب العفو والتواضع-٤/ ٢٠٠١، رقم ٦٩).\nفائدة الاستخراج: جاء عند مسلم \"العلاء\" مهملا وعند المصنف منسوبا إلى أبيه.","vol":"20","page":22},{"text":"١١٣٢٠ - وحدثنا الصغاني، حدثنا ابن أبي مريم، حدثنا محمد بن جعفر، وعبد العزيز الدراوردي، عن العلاء (^١) بمثله (^٢).\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) انظر: تخريج الحديث رقم (١١٣١٩).","vol":"20","page":22},{"text":"١١٣٢١ - أخبرنا يونس بن عبد الأعلى، أخبرنا (^١) ابن وهب،\n⦗٢٣⦘ أخبرني حفص بن ميسرة، عن العلاء بن عبد الرحمن (^٢) عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"ما نقصت صدقة من مال قط، وما زاد الله رجلًا بعفو إلا عزًّا، ولا تواضع أحد لله إلا رفعه الله\" (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٣) انظر: تخريج الحديث رقم (١١٣١٩).","vol":"20","page":22},{"text":"<span data-type='title' id=toc-1422>باب: عقوبة من يلعن دابة وهو راكبها، والتشديد في اللعن، ولا تواضع لله إلا رفعه الله</span>","vol":"20","page":24},{"text":"١١٣٢٢ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون، حدثنا سليمان التيمي (^١)، عن أبي عثمان النهدي (^٢)، عن أبي برزة الأسلمي، قال: بينا جارية على راحلة أو بعير عليها بعض متاع القوم بين جبلين، فتضايق بها الجبل، فأتى رسول الله ﷺ الجارية، فلما أبصرته جعلت تقول: حلْ (^٣) اللهم العنه حلْ، الله العنه، فقال النبي ﷺ: \"من صاحب الجارية، لا تصاحبنا راحلة أو بعير عليها لعنه من الله\" -أو كما قال- (^٤).\n_________\n(^١) موضع الالتقاء هو: سليمان التيمي.\n(^٢) هو: عبد الرحمن بن مل -بلام ثقيلة والميم مثلثة-. التقريب (ص ٣٥١).\n(^٣) بإسكان اللام، وهي كلمة زجر للناقة إذا حثتها على السير.\nقال القاضي: ويقال أيضا: حل حل بكسر اللام فيهما بالتنوين وبغير تنوين.\nشرح صحيح مسلم (١٦/ ٢٢٣)، لسان العرب-١١/ ١٧٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن لعن الدواب وغيرها-٤/ ٢٠٠٥، رقم ٨٢).\nفائدة الاستخراج: جاء عند مسلم \"أبو عثمان\" مهملا وعند المصنف منسوبا.","vol":"20","page":24},{"text":"١١٣٢٣ - حدثنا أبو أمية، حدثنا أبو النعمان (^١)، حدثنا معتمر بن\n⦗٢٥⦘ سليمان (^٢)، عن أبيه قال: حدثنا أبو عثمان، عن أبي برزة الأسلمي: أن جارية بينا هي تسير على ناقة (^٣) عليها بعض متاع القوم بين جبلين، فتضايق به الجبل، فأتى رسول الله ﷺ على الجارية، فأبصرته جعلت تقول: حل اللهم العنه، حل اللهم العنه، فقال النبي ﷺ: \"من صاحب هذه الجارية؟، لا تصاحبنا راحلة عليها لعنة من الله\" أو كما قال (^٤).\n_________\n(^١) هو: محمد بن الفضل السدوسي، ولقبه: عارم.\n(^٢) التيمي: وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٢٣ / أ).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن لعن الدواب وغيرها -٤/ ٢٠٠٥، رقم ٨٣).\nفوائد الاستخراج: أتم أبو عوانة الإسناد والمتن، واقتصر مسلم على بعض الإسناد، ثم أشار مسلم ﵀ على أن رواية المعتمر فيها زيادة، وهي قوله: \"لا أيم الله لا تصاحبنا راحلة عليها لعنه من الله\" أو كما قال.\nوقوله: \"لا أيم الله\" ليس موجودا في رواية أبي النعمان عن المعتمر، وإنما هو من رواية محمد بن عبد الأعلى، عن المعتمر التي أخرجها عنه مسلم في صحيحه.","vol":"20","page":24},{"text":"١١٣٢٤ - حدثنا أبو داود الحراني، وإسماعيل القاضي، قالا: حدثنا سليمان بن حرب، وعارم بن الفضل، قالا: حدثنا حماد بن زيد (^١)، عن أيوب (^٢) عن أبي قلابة (^٣)، عن أبي المهلب (^٤)، عن عمران بن حصين،\n⦗٢٦⦘ قال: كان (^٥) رسول الله ﷺ في سفر، فسمع لعنة، فقال: \"ما هذه\"؟ قالوا: هذه فلانة، لعنت راحلتها فقال: \"ضعوا عنها، فإنها ملعونة\" قال: فوضعوا عنها، قال: كأني أنظر إليها ناقة ورقاء (^٦) (^٧).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) ابن أبي تميمة السختياني.\n(^٣) هو: عبد الله بن زيد الجرمي.\n(^٤) اسمه عمرو، وهو: الجرمي البصري عم أبي قلابة. التقريب (صـ ٦٧٦).\n(^٥) في (ك): \"قال\".\n(^٦) أي: سمراء. النهاية (٥/ ١٧٥).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن لعن الدواب وغيرها-٤/ ٢٠٠٤، رقم ٨١).\nفائدة الاستخراج: أتم المصنف رواية حماد بن زيد سندا ومتنا، ومسلم اقتصر على ذكر بعض الإسناد، وأحال على لفظ رواية إسماعيل بن علية، وبين ما في رواية حماد بن زيد من الزيادة والاختلاف.","vol":"20","page":25},{"text":"١١٣٢٥ - حدثنا هلال بن العلاء الرقي، حدثنا أبي (^١)، حدثنا عبيد الله بن عمرو (^٢)، عن أيوب (^٣)، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين، أن النبي ﷺ بينا هو في بعض أسفاره ذات يوم، وامرأة من الأنصار على ناقة لها، فتلكت بها، فضجرت، فلعنتها، فقال رسول الله ﷺ: \"خذوا متاعكم عنها، ودعوها فإنها ملعونة\"، قال عمران: كأني أنظر إليها ناقة [حمراء] (^٤) ورقاء، تجول بين\n⦗٢٧⦘ الناس لا يعرض لها أحد (^٥).\n_________\n(^١) هو: العلاء بن هلال، أبو محمد الرقي.\n(^٢) الأسدي، أبو وهب التقريب.\n(^٣) السختياني، وهو موضع الالتقاء.\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١١٣٢٤).","vol":"20","page":26},{"text":"١١٣٢٦ - حدثنا أبو أمية، حدثنا عمرو بن عثمان (^١)، حدثنا عبيد الله بن عمرو بمثله (^٢).\n_________\n(^١) الكلابي الرقي.\n(^٢) انظر: تخريج الحديث رقم (١١٣٢٤).","vol":"20","page":27},{"text":"١١٣٢٧ - أخبرنا (^١) يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرنا جرير بن حازم، عن أيوب (^٢)، عن أبي قلابة، عن أبي المهلب، عن عمران بن حصين، قال: كنا مع رسول الله ﷺ في سفر، فلعنت امرأة ناقتها، فقال رسول الله ﷺ: \"خذوا متاعكم عنها فإنها ملعونة\" قال عمران: كأني أنظر إليها (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) السختياني، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٣٢٤).","vol":"20","page":27},{"text":"١١٣٢٨ - حدثنا يزيد بن سنان، ومحمد بن عمرو بن نافع (^١) المعَدّل (^٢) قالا: حدثنا ابن أبي مريم، حدثنا محمد بن جعفر بن أبي كثير،\n⦗٢٨⦘ أخبرني زيد بن أسلم (^٣)، عن أم الدرداء، عن أبي الدرداء أن النبي ﷺ قال: \"إن اللعانين لا يكونون يوم القيامة شهداء ولا شفعاء\" (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) بضم الميم وفتح العين، والدال المشددة المهملتين، وفي آخرها اللام، هذا اسم لمن عدل وزكى، وقبلت شهادته عند القضاة. (الأنساب ١٢/ ٣٤٢).\n(^٣) موضع الالتقاء هو: زيد بن أسلم.\n(^٤) أخرجه مسلم (كتاب البر والصلة، باب النهي عن لعن الدواب وغيرها ٤/ ٢٠٠٦، رقم ٨٦).","vol":"20","page":27},{"text":"١١٣٢٩ - حدثنا الربيع بن سليمان، حدثنا ابن وهب (^١)، عن سليمان بن بلال، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة أن النبي (^٢) ﷺ قال: \"لا ينبغي لصديق أن يكون لعانًا\" (^٣).\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) في (ك): \"رسول الله ﷺ\".\n(^٣) أخرجه مسلم (كتاب البر والصلة، باب النهي عن لعن الدواب وغيرها ٤/ ٢٠٠٥، رقم ٨٤).","vol":"20","page":28},{"text":"١١٣٣٠ - حدثنا عباس (^١) الدوري، والصغاني، قالا: حدثنا أبو سلمة الخزاعي، حدثنا سليمان (^٢) بمثله (^٣).\n_________\n(^١) (ك ٥/ ٢٢٣/ ب).\n(^٢) ابن بلال التيمي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٣٢٩).","vol":"20","page":28},{"text":"١١٣٣١ - حدثنا محمد بن يحيى، ومحمد بن عبد الحكم، قالا: حدثنا يحيى بن صالح (^١)، أخبرنا سليمان بن بلال (^٢)، حدثنا العلاء، عن أبيه، عن أبي هريرة أن النبي ﷺ قال: \"لا ينبغي لصديق أن يكون\n⦗٢٩⦘ لعانًا\" (^٣) (^٤).\n_________\n(^١) الوحاظي.\n(^٢) التيمي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٣٢٩).\n(^٤) ملاحظة: هذا الحديث والذي قبله كرر مرة أخرى في الأصل.","vol":"20","page":28},{"text":"١١٣٣٢ - حدثنا إبراهيم بن مرزوق البصري، حدثنا أبو عامر العقدي (^١)، حدثنا هشام بن سعد، عن زيد بن أسلم (^٢)، أن عبد الملك بن مروان أرسل إلى أم الدرداء، فكانت عنده، فلما كانت ذات ليلة قام عبد الملك من الليل، فدعى خادمه، فأبطأ عليه، فلعنه، فلما أصبح قالت له أم الدراداء، سمعتك لعنت خادمك الليلة، فاعتذر إليها أنه أبطأ عليه، فقالت أم الدرداء: سمعت أبا الدرداء يقول: قال رسول الله ﷺ: \"إن اللعانين لا يكونون شفعاء، ولا شهداء يوم القيامة\" (^٣).\n_________\n(^١) هو: عبد الملك بن عمرو القيسي.\n(^٢) موضع الالتقاء هو: زيد بن أسلم.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن لعن الدواب وغيرها- ٤/ ٢٠٠٦، رقم ٨٥).","vol":"20","page":29},{"text":"١١٣٣٣ - حدثنا علي بن المديني الأصبهاني (^١)، حدثنا سويد (^٢)،\n⦗٣٠⦘ حدثنا حفص بن ميسرة، عن زيد بن أسلم، بمثله، وقال فيه: لعنت خادمك حين دعوته، سمعت أبا الدرداء يقول: قال رسول الله ﷺ: \"لا يكون اللعانون (^٣) شفعاء ولا شهداء يوم القيامة\" (^٤).\n_________\n(^١) هناك ثلاثة من الرواة بهذا الاسم، ولم أستطع التمييز بينهم. انظر: تاريخ أصبهان لأبي نعيم (٢/ ٦، ١٦، ١٧). وليس هو الإمام علي بن المديني، لأنه توفي سنة (٢٣٤)، وولد أبو عوانة بعد الثلاثين ومائتين.\n(^٢) ابن سعيد الحدثاني، وهو موضع الالتقاء.\n(^٣) هكذا في (ك)، وصحيح مسلم، وهو الصواب، وجاء في الأصل: \"اللعانين\" وفوق الياء تضبيب.\n(^٤) انظر: تخريج الحديث رقم (١١٣٣٢).","vol":"20","page":29},{"text":"١١٣٣٤ - حدثنا علي بن حرب، حدثني محمد بن علي أبو هاشم (^١)، حدثنا المعافى بن عمران (^٢)، عن هشام بن سعد (^٣)، عن أبي حازم، وزيد بن أسلم، قالا: قالت أم الدرداء: سمعت أبا الدرداء يقول: سمعت رسول الله ﷺ يقول: \"لا يكون اللعانون (^٤) شهداء، ولا شفعاء\n⦗٣١⦘ يوم القيامة\" (^٥).\n[وكذا رواه مسلم عن ابن أبي شيبة، عن معاوية بن هشام، عن هشام بن سعد، عن أبي حازم، وزيد بن أسلم.\nمن هنا لم يخرجاه] (^٦).\n_________\n(^١) الأسدي، الموصلي.\nوثقه العجلي، وابن حجر.\nانظر/ تهذيب الكمال (٢٦/ ١٦٠)، وقد وردت كنيته في المطبوع \"أبو هشام\" والصواب: \"أبو هاشم\" كما في التقريب وغيره من المصادر. التقريب (ص ٤٩٨).\n(^٢) الأزدى الفهمي، أبو مسعود الموصلي.\n(^٣) المدني، وهو موضع الالتقاء.\n(^٤) هكذا في صحيح مسلم، وهو الصواب، وجاء في الأصل ونسخة (ك): \"اللعانين\" وجاء في الأصل فوق حرف الياء تضبيب.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن لعن الدواب وغيرها -٦/ ٢٠٠٤، رقم ٨٦) من طريق أبي بكر بن أبي شيبة، عن معاوية بن هشام، عن هشام بن سعد به.\n(^٦) زيادة من (ك).","vol":"20","page":30},{"text":"١١٣٣٥ - ز- حدثنا أحمد بن إبراهيم بن هشام بن يحيى بن يحيى الغساني أبو حارثة سيد الشام (^١) قال: حدثني أبي (^٢)، عن أبيه (^٣)، عن جده (^٤)، قال: كان عبد الملك كثيرا ما كان يجلس إلى أم الدرداء، فوق المسجد بدمشق وهو خليفة، فجلس إليها إذ أتاه غلام قد بعثه في حاجة، فحبس عليه، فلعنه، فقالت له أم الدرداء: سمعت أبا الدرداء\n⦗٣٢⦘ يقول: سمعت رسول الله ﷺ يقول: \"لا يدخل الجنة لعان\" (^٥).\n_________\n(^١) ساق المصنف هنا نسبته تامًّا، وهو هكذا في تاريخ الإسلام للذهبي، ولم يذكر فيه\nتوثيقًا، ولا تجريحًا (وفيات ٢٨٠. ص ٢٤٥).\n(^٢) أبراهيم بن هشام، أبو إسحاق الغساني الدمشقي. وهو متروك، كما قال الذهبي.\nانظر: الميزان (١/ ٧٢، ٦/ ٥٢).\n(^٣) هشام بن يحيى الغساني.\nقال أبو حاتم \"صالح الحديث\" الجرح (٩/ ٧٠).\n(^٤) يحيى بن يحيى بن قيس الغساني، رئيس أهل دمشق، في وقته.\n(^٥) هذا الحديث من زيادات المصنف، وإسناده ضعيف جدا.\nوحديث أبي الدرداء أخرجه مسلم في صحيحه بلفظ: \"إن اللعانين لا يكونوا شفعاء … \" وقد تقدم تخريجه برقم (١١٣٣٢).\nوهذا اللفظ \"لا يدخل الجنة لعان\" لم أقف على من خرجه سوى المصنف، وقد ساقه ابن كثير في البداية والنهاية (٩/ ٧١) من طريق إبراهيم بن هشام بن يحيى الغساني- وجاء في المطبوع من البداية والنهاية: \"القباني\" عن أبيه، عن جده به.","vol":"20","page":31},{"text":"١١٣٣٦ - حدثنا محمد بن كثير الحراني، حدثنا مؤمل بن الفضل، حدثنا مروان بن معاوية (^١)، حدثنا يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: قيل يا رسول الله: ادع الله على المشركين، فقال: \"إني لم أبعث لعانا (^٢)، ولكني بعثت رحمة\" (^٣).\n_________\n(^١) ابن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٢٤ / أ).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب النهي عن لعن الدواب وغيرها-٤/ ٢٠٠٦ رقم ٨٧).","vol":"20","page":32},{"text":"١١٣٣٧ - حدثنا أحمد بن محمد بن موسى المكي، حدثنا عبد الرحمن بن إبراهيم (^١)، حدثنا مروان بن معاوية (^٢)، بمثله: \"إني لم أبعث لعانا، إنما بعثت رحمة\" (^٣).\n_________\n(^١) ابن عمرو بن ميمون القرشي، أبو سعيد الدمشقي، المعروف بـ دحيم.\n(^٢) موضع الالتقاء هو: مروان بن معاوية.\n(^٣) انظر: تخريج الحديث رقم (١١٣٣٦).","vol":"20","page":32},{"text":"<span data-type='title' id=toc-1423>باب: ذكر أخبار مبيّنة (^١) أن من لعنه النبي ﷺ من المؤمنين والمؤمنات، أو سبه، كان ذلك رحمة له وكفارة وأجرًا والدليل على أن ذلك ليس لأحد من أمته، وأن من سبق من أحد من أمته ذلك إلى مؤمن أو مؤمنة استغفر له ودعا له</span>\n_________\n(^١) هكذا في (ك)، وهو المناسب، وجاء في الأصل \"المبينة\".","vol":"20","page":33},{"text":"١١٣٣٨ - حدثنا الحسن بن عفان، حدثنا ابن نمير (^١) حدثنا الأعمش (^٢)، عن مسلم (^٣)، عن مسروق، عن عائشة قالت: دخل رجلان على النبي ﷺ فخليا به، قال: فسمعته سبهما ولعنهما، قالت: فلما خرجا، قلت: يا رسول الله! فمن كان أصاب منك خيرًا فما أصاب هذان منك؟ فقال: أو ما علمت ما شارطت عليه ربي؟ شارطته قلت: اللهم إنما أنا بشر، فأيما مؤمن سببته أو لعنته فاجعلها له زكاة ورحمة\" (^٤).\n_________\n(^١) هو: عبد الله بن نمير الهمداني، البخاري، أبو هشام الكوفي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) ابن صبيح، أبو الضحى الكوفي.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة -٤/ ٢٠٠٧ - رقم ٨٨).\nفائدة الاستخراج: متابعة ابن نمير لجرير، فإن جريرا لم يكن بالضابط عن الأعمش، كما نبه على ذلك الإمام أحمد. انظر: شرح علل الترمذي (٢/ ٧١٨).","vol":"20","page":33},{"text":"١١٣٣٩ - حدثنا أبو عمر أحمد بن عبد الجبار العطاردي، حدثنا أبو معاوية (^١) الضرير، عن الأعمش، عن مسلم، عن مسروق، عن عائشة قالت: دخل على النبي ﷺ رجلان فأغلظ لهما، فقلت: يا رسول الله لمن أصاب منك خيرًا، ما أصاب هذان منك خيرًا؟ فقال: أو ما علمتِ ما عاهدت عليه ربي ﷿\"؟ قالت: وما عاهدت عليه ربك؟ قال: قلتُ: اللهم أيما مؤمن سببته أو لعنته فاجعلها له مغفرة وعافية، وكذا وكذا\" (^٢).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة -٧/ ٢٠٠٤ - رقم ٨٨ مكرر).\nفائدة الاستخراج: أتم أبو عوانة الإسناد والمتن، ومسلم اقتصر على بعض الإسناد، وأحال على حديث جرير.","vol":"20","page":34},{"text":"١١٣٤٠ - حدثنا الحسن بن عفان، حدثنا عبد الله بن نمير (^١)، حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ (^٢): \"اللهم إنما أنا بشر، فأيما رجل من المسلمين سببته أو لعنته أو جلدته، فاجعلها له زكاة وأجرًا\" (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد الله بن نمير.\n(^٢) جاء في نسخة (ك): \"عن النبي ﷺ، مثله، إلا أنه قال: \"زكاة وأجرا\".\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٧ - رقم =\n⦗٣٥⦘ = ٨٩).\nفائدة الاستخراج: أن رواية الحسن بن عفان عن ابن نمير عند المصنف جاءت بلفظ: \"زكاة وأجرا\" ورواية محمد بن عبد الله بن نمير عن أبيه عند مسلم جاءت بلفظ: \"زكاة ورحمة\".","vol":"20","page":34},{"text":"١١٣٤١ - حدثنا الحسن بن عفان، حدثنا ابن نمير (^١)، عن الأعمش، عن أبي سفيان (^٢)، عن جابر، عن النبي ﷺ مثله، إلا أنه قال فيه: \"زكاة وأجرًا\" (^٣).\n_________\n(^١) هو: عبد الله بن نمير، وهو موضع الالتقاء.\n(^٢) هو: طلحة بن نافع القرشي مولاهم الواسطي.\n(^٣) هذا الحديث ليس موجودا في نسخة (ك)، وهو موجود في الأصل، وقد أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٧ - رقم ٨٩ مكرر).","vol":"20","page":35},{"text":"١١٣٤٢ - حدثنا علي بن حرب، حدثنا (^١) أبو معاوية (^٢)، ومحمد بن عبيد (^٣)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال النبي ﷺ \"أيما مؤمن سببته، أو لعنته، أو جلدته، فاجعلها له زكاة ورحمة\".\n⦗٣٦⦘ قال الأحدب: \"زكاة وأجرًا\" (^٤).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) هو: محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٣) هو الطنافسي، أبو عبد الله الكوفي الأحدب.\n(^٤) انظر: تخريج الحديث رقم (١١٣٤٠).\nفوائد الاستخراج:\n١/ ساق المصنف رواية أبي معاوية عن الأعمش عن أبي صالح، ومسلم اقتصر على ذكر الإسناد، وأحال على حديث جرير عن الأعمش، وبيان أن حديث أبي معاوية مثل حديث ابن نمير.\n٢ / أن رواية محمد بن عبيد الطنافسي بلفظ: \"زكاة وأجرا\" موافقة لرواية عيسى بن يونس، عن الأعمش، عن أبي صالح عند مسلم.","vol":"20","page":35},{"text":"١١٣٤٣ - حدثنا عمار (^١)، حدثنا محمد بن عبيد، عن الأعمش (^٢) مثله (^٣).\n_________\n(^١) ابن رجاء، أبو ياسر التغلبي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٣٤٠).","vol":"20","page":36},{"text":"١١٣٤٤ - حدثنا علي بن حرب، حدثنا أبو معاوية، عن الأعمش (^١)، عن أبي سفيان، عن جابر قال: قال النبي ﷺ: \"اللهم أيما مؤمن سببته (^٢)، أو لعنته، أو جلدته فاجعلها له زكاة وأجرًا\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) (ك ٥/ ٢٢٤ / ب).\n(^٣) انظر: تخريج الحديث رقم (١١٣٤١).\nفائدة الاستخراج: أتم المصنف رواية الأعمش عن أبي سفيان، واقتصر مسلم على الإسناد وبعض المتن.","vol":"20","page":36},{"text":"١١٣٤٥ - حدثنا علي بن حرب، حدثنا أبو يحيى الحماني (^١)، [قال] (^٢): حدثنا الأعمش (^٣)، عن أبي صالح، عن أبي هريرة.\nوعن أبي سفيان، عن جابر قالا: قال رسول الله ﷺ: \"أيما مؤمن سببته، أو لعنته، فاجعلها (^٤) له أجرا وقربة\" (^٥).\n_________\n(^١) عبد الحميد بن عبد الرحمن.\n(^٢) زيادة من (ك).\n(^٣) موضع الالتقاء هو: الأعمش.\n(^٤) في (ك): \"فاجعله\".\n(^٥) انظر: تخريج الحديث رقم (١١٣٤٠).\nتنبيه: جمع أبو يحيى الحماني في رواية المصنف الروايتين عن الأعمش، بلفظ واحد، وقد تقدم الكلام في أبي يحيى الحماني، وأن فيه ضعفًا، ومع هذا فقد خالفه الحفاظ من أصحاب الأعمش، فرووا كل حديث بلفظ مختلف.","vol":"20","page":37},{"text":"١١٣٤٦ - حدثنا أبو داود الحراني، حدثنا محاضر (^١)، حدثنا الأعمش (^٢)، عن أبي صالح، عن أبي هريرة قال: [قال] (^٣) رسول الله ﷺ: \"إنما أنا بشر، فأيما مؤمن سببته، أو لعنته فاجعلها له زكاة ورحمة\" (^٤).\n_________\n(^١) ابن المورع الكوفي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث برقم (١١٣٤٠).","vol":"20","page":37},{"text":"١١٣٤٧ - حدثنا أبو داود، حدثنا محاضر، حدثنا الأعمش (^١)،\n⦗٣٨⦘ عن أبي سفيان، عن جابر بمثله، إلا أنه ذكر: \"زكاة وأجرًا\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث: رقم (١١٣٤١).","vol":"20","page":37},{"text":"١١٣٤٨ - حدثنا أبو إسماعيل الترمذي، حدثنا إسحاق بن محمد (^١)، حدثنا مالك، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة عن رسول الله ﷺ قال: \"اللهم إلي أخذت عندك عهدًا لن تخلفه، فإنما أنا بشر، فأي المؤمنين آذيته، شتمته، لعنته، جلدته فاجعلها له صلاة وزكاة وقربة تقربه بها يوم القيامة\" (^٣).\nرواه مغيرة (^٤) عن أبي الزناد.\n_________\n(^١) ابن إسماعيل بن أبي فروة الفروي.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٨ - رقم ٩٠) من طريق قتيبة بن سعيد عن المغيرة بن عبد الرحمن الحزامي.\n(^٤) ابن عبد الرحمن الحزامي، ومن طريقه أخرج مسلم الحديث انظر: التخريج السابق.","vol":"20","page":38},{"text":"١١٣٤٩ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: [قال] (^٢) رسول الله ﷺ: \"اللهم إني متخذ عندك عهدا لن تخفره (^٣)، فأيما رجل من\n⦗٣٩⦘ المسلمين آذيته: جلدةً، شتمةً، لعنةً (^٤)، فاجعلها له صلاة وزكاة، ودعا له\".\nقال أبو الزناد: وهي لغة أبي هريرة، وإنما هو: \"جلدته لعنته\" (^٥) (^٦).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) يقال: أخفرت الرجل: إذا نقضت عهده وذمامه. لسان العرب (٤/ ٢٥٤).\n(^٤) جاء في (ك): \"جلدته شتمته لعنته\" وجاء في مسند الحميدي (٢/ ٤٥٠، رقم ١٠٤١): \"جلده، أو لعنته فاجعلها له صلاة وزكاة ودعا له\" قال أبو الزناد: فهي لغة أبي هريرة، وإنما هي جلدته لعنته.\nوجاء عند مسلم بعد أن ساق الإسناد، وأحال على رواية المغيرة، إلا أنه قال: \"أو جلده\" قال: أبو الزناد: وهي لغة أبي هريرة، وإنما هو: \"جلدته\".\n(^٥) قال النووي: \"معناه\" أن لغة النبي ﷺ وهي المشهورة لعامة العرب: \"جلدته\" بالتاء، ولغة أبي هريرة \"جلده\" بتشديد الدال على إدغام المثلين، وهو جائز\". شرح صحيح مسلم (١٦/ ٢٣٠).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠٠٨ - رقم ٩٠ مكرر).","vol":"20","page":38},{"text":"١١٣٥٠ - حدثنا محمد بن عبد الملك الدقيقي، حدثنا عارم (^١) سنة ست ومائتين من كتابه (^٢)، حدثنا حماد بن زيد (^٣) ح\n⦗٤٠⦘ وحدثنا أبو أمية، حدثنا سليمان بن حرب (^٤)، أخبرنا حماد بن زيد، عن أيوب، عن عبد الرحمن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"أيما مسلم لعنته، أو شتمته، فاجعل ذلك له صلاة ورحمة\" (^٥).\nقال عارم: \"فاجعل ذلك له إما صلاة، أو رحمة\".\nولفظ سليمان أصح (^٦).\n_________\n(^١) هو: محمد بن الفضل السدوسي.\n(^٢) هذا قيد بين فيه الدقيقي أنه سمع من عارم في هذه السنة (٢٠٦ هـ) وذلك قبل اختلاطه، لأن عارما اختلط في سنة (٢١٦ هـ) على قول أبي داود، و(٢٢٠ هـ) على قول أبي حاتم. وكان عارم أثبت أصحاب حماد بن زيد بعد عبد الرحمن بن مهدي، كما قاله أبو حاتم. انظر: الجرح (٨/ ٥٨)، تهذيب الكمال (٢٦/ ٢٩٠)، الكواكب النيرات في معرفة من اختلط من الرواة الثقات (ص ٣٨٢).\n(^٣) موضع الالتقاء في الإسناد الأول هو: حماد بن زيد.\n(^٤) الأزدي الواشحي، وهو موضع الالتقاء في الإسناد الثاني.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٨ - رقم ٩٠ مكرر).\nفوائد الاستخراج:\n١/ أتم أبو عوانة رواية حماد بن زيد عن أيوب، واقتصر مسلم على ذكر الإسناد فقط، وأحال على رواية المغيرة، عن أبي الزناد.\n٢ / متابعة عارم لسليمان بن حرب عند مسلم، قال أبو حاتم: \"وكان سليمان بن حرب يقدم عارما على نفسه، إذا خالفه في شيء رجع إلى ما يقول عارم، وهو أثبت أصحاب حماد بن زيد بعد عبد الرحمن بن مهدي\" الجرح (٨/ ٥٨).\n(^٦) لأن رواية سليمان بن حرب جاءت بالجزم، ورواية عارم جاءت بالشك، والجزم مقدم.","vol":"20","page":39},{"text":"١١٣٥١ - حدثنا إسماعيل (^١) القاضي، حدثنا سليمان (^٢) بمثله (^٣)،\n⦗٤١⦘ ولفظهم واحد (^٤).\n_________\n(^١) ابن حماد بن زيد القاضي.\n(^٢) ابن حرب الأزدي، الواشحي، وهو موضع الالتقاء.\n(^٣) انظر: الحديث رقم (١١٣٥٠).\n(^٤) معناه: أن إسماعيل القاضي، وأبا أمية لفظهم عن سليمان بن حرب واحد.","vol":"20","page":40},{"text":"١١٣٥٢ - حدثنا الصائغ (^١) بمكة، حدثنا مسلم (^٢)، حدثنا وهيب (^٣)، عن أيوب (^٤)، عن عبد الرحمن الأعرج، وسمعته منه عن أبي هريرة، عن النبي ﷺ قال: \"إني اتخذت عندك (^٥) عهدا لن تخلفنيه، فقلت: أيّما رجل ضربته، أو شتمته، أو لعنته، أن تجعل ذلك له زكاة وقربًا\" (^٦) (^٧).\n_________\n(^١) محمد بن إسماعيل الصائغ، البغدادي، نزيل مكة.\n(^٢) ابن إبراهيم الأزدي الفراهيدي مولاهم.\n(^٣) ابن خالد بن عجلان الباهلي مولاهم.\n(^٤) السختياني، وهو موضع الالتقاء.\n(^٥) هكذا في (ك) صحيح مسلم، لعله أقرب، وجاء في الأصل \"عند ربي\".\n(^٦) انظر: تخريج الحديث (١١٣٥٠).\n(^٧) (ك ٥/ ٢٢٥/ أ).","vol":"20","page":41},{"text":"١١٣٥٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني الليث بن سعد (^١)، عن سعيد بن أبي سعيد (^٢) حدثه عن سالم مولى النصريين (^٣) قال: سمعت أبا هريرة يقول: سمعت رسول الله ﷺ\n⦗٤٢⦘ يقول: \"إنما محمدٌ بشرٌ، يغضب كما يغضب البشر، وإني اتخذت عندك عهدًا لن تخلفنيه، إيما مؤمن آذيته، أو سببته، أو جلدته، فاجعلها له كفارة وقربة تقربه بها إليك يوم القيامة\" (^٤).\n_________\n(^١) موضع الالتقاء هو: الليث بن سعد.\n(^٢) هو: كيسان المقبري، التقريب (ص ٢٣٦).\n(^٣) هكذا في (ك)، وهو الصواب، وجاء في الأصل: \"النضريين\" وهو: ابن عبد الله النصري، -بالنون والصاد المهملة- أبو عبد الله المدني، وهو مولى مالك بن أوس =\n⦗٤٢⦘ = الحدثان النصري. تهذيب الكمال (١٠/ ١٥٤)، التقريب (ص ٢٢٦).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٨ - رقم ٩١).\nفائدة الاستخراج: جاء عند مسلم \"الليث\" مهملا، وجاءت رواية المصنف بتسميته الليث بن سعد.","vol":"20","page":41},{"text":"١١٣٥٤ - حدثنا حبشي (^١) بن عمرو بن الربيع، حدثنا أبي (^٢)، حدثنا الليث بن سعد (^٣)، عن سعيد المقبري، عن سالم مولى النصريين (^٤)، أنه قال: سمعت أبا هريرة يقول: سمعت النبي (^٥) ﷺ يقول: \"اللهم إنما أنا\n⦗٤٣⦘ بشر أغضب كما يغضب البشر، وإني اتخذت عندك عهدًا … \" فذكر مثله (^٦).\n_________\n(^١) بالحاء المهملة ثم الموحدة ثم شين معجمة، اختلف في ضبطه: فقيده الدارقطني وتبعه ابن نقطة، فقالوا: بضم أوله مع سكون الموحدة.\nووهم الأمير ابن ماكولا هذا التقييد، وصحح ضبطه: فقال: بفتح أوله وثانيه، ووافقه ابن ناصر الدين الدمشقي. انظر: المؤتلف المختلف (٢/ ٩٤٩)، الإكمال (٢/ ٣٨٥)، تكملة الإكمال (٢/ ٢٢٩)، توضيح المشتبه (٣/ ٦٨).\n(^٢) هو: عمرو بن الربيع بن طارق، أبو حفص الكوفي.\n(^٣) موضع الالتقاء هو: الليث بن سعد.\n(^٤) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"النضريين\".\n(^٥) في (ك): \"رسول الله … \".\n(^٦) انظر: تخريج الحديث رقم (١١٣٥٣).\nفوائد الاستخراج:\n١/ جاء في رواية مسلم \"الليث\" مهملا، وجاءت رواية المصنف بتسميته الليث بن سعد.\n٢ / تعيين سعيد في الإسناد بأنه \"المقبري\".","vol":"20","page":42},{"text":"١١٣٥٥ - ز- سمعت إسماعيل القاضي يقول: سمعت علي بن المديني يقول: وسأله سائل (^١) عن الدراوردي، وابن أبي حازم (^٢): أيهما أكبر؟ قال: الدراوردي صاحب الحديث، وقد كتبت عنهما جميعًا (^٣) (^٤).\n_________\n(^١) في (ك): \"السائل\".\n(^٢) عبد العزيز بن أبي حازم -سلمة بن دينار-، أبو تمام المدني.\n(^٣) قال أبو حاتم، وأبو زرعة: \"ابن أبي حازم أفقه من الدراوردي، والدراوردي أوسع حديثا\". انظر: الجرح (٥/ ٣٨٣).\n(^٤) لم يتبن في وجه إدخال المصنف هذه العبارة، وأخشى أن يكون هناك سقط حديث قبل هذه العبارة يكون له تعلق بهذا العبارة. والله أعلم.","vol":"20","page":43},{"text":"١١٣٥٦ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد عن ابن شهاب، قال: أخبرني سعيد بن المسيب، عن أبي هريرة أنه سمع رسول الله ﷺ يقول: \"اللهم فأيما عبد مؤمن سببته\n⦗٤٤⦘ فاجعل ذلك قربة تقربه بها إليك يوم القيامة\" (^٢).\n_________\n(^١) هو: عبد الله بن وهب المصري، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠٠٩ - رقم ٩٢)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب قول النبي ﷺ: \"من آذيته فاجعله له زكاة ورحمة\" -٥/ ٢٣٣٩، رقم (٦٠٠٠) من طريق أحمد بن صالح عن ابن وهب به.","vol":"20","page":43},{"text":"١١٣٥٧ - حدثنا محمد بن علي بن محرز (^١) الكوفي بمصر، حدثنا يعقوب بن إبراهيم بن سعد (^٢)، حدثنا ابن أخي ابن شهاب (^٣)، عن عمه (^٤)، قال: سمعت سعيد بن المسيب، عن أبي هريرة أنه قال: سمعت رسول الله ﷺ يقول: \"اللهم إني اتخذت عندك عهدًا لا تخلفنيه، فأيما مؤمن سببته، أو جلدته، فاجعل ذلك كفارة له يوم القيامة\"، وقال مرة: \"زكاة يوم القيامة\" (^٥).\n_________\n(^١) أبو عبد الله نزيل مصر، كان صديقا للإمام أحمد بن حنبل وجاره.\nوثقه أبو حاتم، وقال أبو سعيد بن يونس: \"قدم مصر وكان فهما بالحديث … وكان ثقة\". انظر: الجرح (٨/ ٢٧)، تاريخ بغداد (٣/ ٥٧، ٥٨).\n(^٢) الزهري، وهو موضع الالتقاء.\n(^٣) هو: محمد بن عبد الله بن مسلم الزهري.\n(^٤) هو: محمد بن مسلم الزهري.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠٠٩ - رقم ٩٣).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٣٥٦).","vol":"20","page":44},{"text":"١١٣٥٨ - حدثنا يوسف بن سعيد بن مسلم، وعباس الدوري، والصغاني، قالوا: حدثنا حجاج بن محمد (^١)، عن ابن جريج قال: أخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: سمعت النبي ﷺ يقول: \"إنما أنا بشر، وإنما اشترطت على ربي ﷿\".\nقال يوسف: \"وإني اشترطت على ربي: أي عبد من المسلمين سببته أن يكون له زكاة وأجرًا\" (^٢).\nوقال الصغاني والدوري: \"سببته أو شتمته\" (^٣).\n_________\n(^١) المصيصي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة- ٤/ ٢٠٠٩ - رقم ٩٤).\n(^٣) وهذا اللفظ موافق للفظ الحديث عند مسلم.","vol":"20","page":45},{"text":"١١٣٥٩ - حدثنا (^١) علي بن حرب، حدثنا روح بن عبادة (^٢)، حدثنا ابن جريج، عن أبي الزبير، عن جابر قال: سمعت النبي ﷺ[يقول] (^٣): \"إنما أنا بشر، وإنما اشترطت على ربي: أي عبد من المسلمين سببته أو شتمته أن يكون ذلك له زكاة وأجرًا\" (^٤).\n_________\n(^١) (ك ٥/ ٢٢٥/ ب).\n(^٢) موضع الالتقاء هو: روح بن عبادة.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١٣٥٨).\nفوائد الاستخراج: =\n⦗٤٦⦘ = ١/ ساق مسلم الإسناد، وأتم أبو عوانة السياق إسنادا، ومتنا.\n٢ /ساق مسلم إسناد رواية روح إلى ابن جريج، ثم أحال إلى إسناد رواية حجاج بن محمد، وفيه تصريح أبي الزبير بالسماع، وبين المصنف في روايته عن علي ابن حرب: أن رواية روح ليس فيها التصريح، وإنما روى أبو الزبير عن جابر بالعنعنة.","vol":"20","page":45},{"text":"١١٣٦٠ - حدثنا إبراهيم بن مرزوق البصري، وأحمد بن يحيى (^١) السابري (^٢) قالا: حدثنا عمر بن يونس (^٣) اليمامي، حدثنا عكرمة بن عمار، حدثنا إسحاق بن عبد الله بن أبي طلحة، حدثني أنس بن مالك قال: كانت عند أم سلمة يتيمة، وهي أم أنس بن مالك، فرأى رسول الله ﷺ اليتيمة، فقال لليتيمة: \"لقد كبرت لا كبر سنك\" فرجعت اليتيمة إلى أم سليم تبكي، فقالت أم سليم: ما لك يا بنية (^٤)؟ قالت الجارية: دعى عليَّ رسول الله ﷺ أن لا يكبر قرني، أو لا يكبر سني، فلا يكبر سني أبدًا، قال: فخرجت أم سليم مستعجلة، تلوث خمارها، حتى لقيت رسول الله ﷺ، فقال لها رسول الله ﷺ: \"ما لك يا أم سليم\"؟ فقالت: يا نبي الله! دعوت على يتيمتي، قال: \"وما ذاك يا أم سليم\"؟ قالت: يا رسول الله! زعمت اليتيمة وهي تبكي أنك دعوت\n⦗٤٧⦘ عليها أن لا يكبر قرنها أو سنها، فلا يكبر قرنها أبدًا، قال: فضحك رسول الله ﷺ، ثم قال: \"يا أم سليم أما علمت شرطي علي رب ﷿؟ إني اشترطت على رب ﷿ فقلت: إنما أنا بشر أرضى كما يرضى البشر، وأغضب كما يغضب البشر، وأيما عبد من أمتي، أو أيما مسلم دعوت عليه بدعوة (^٥) ليس لها بأهل أن تجعلها له طهرًا وزكاة وقربة تقربه بها منك يوم القيامة\".\nوقال إبراهيم: \"تجعلها له كفارة، وطهورًا، وقربة تقربه بها يوم القيامة\" (^٦).\nروى أحمد عن علي بن الحسين (^٧) الدرهمي، عن أمية بن خالد (^٨)، عن شعبة، عن أبي حمزة القصاب (^٩)، عن ابن عباس، قال: جاء رسول الله ﷺ وأنا ألعب مع الصبيان، فتواريت بباب، فجاء فحطأني (^١٠)\n⦗٤٨⦘ حطأة ثم قال: \"اذهب فادع لي معاوية\" وكان يكتب له، فذهبت، ثم جئت، فقلت: هو يأكل، فردني، فقلت: هو يأكل، ثم ردني، فجئت (^١١) فقلت: بل هو يأكل، فقال: \"لا أشبع الله بطنه\" (^١٢).\nرواه مسلم عن ابن المثنى، وبندار (^١٣)، عن أمية، عن شعبة بمثله (^١٤).\nقال ابن المثنى: فقلت لأمية: ما حطأني؟ قال: قفدني قفدة (^١٥).\n_________\n(^١) أحمد بن يحيى أبو عبد الله الجرجاني، بيّاع السابري.\n(^٢) بفتح السين المهملة، بعدها ألف، ثم الباء الموحدة، وفي آخرها الراء: وهذه النسبة إلى نوع من الثياب، يقال لها السابري. الأنساب (٧/ ٣).\n(^٣) موضع الالتقاء هو: عمر بن يونس.\n(^٤) هكذا في الأصل وصحيح مسلم وجاء في (ك): \"يا يتيمة\".\n(^٥) في (ك) \"دعوة\".\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠٠٩ - رقم ٩٥).\n(^٧) ابن مطر الدرهمي البصري.\nقال أبو حاتم، والنسائي، وابن حجر \"صدوق\".\nانظر: الجرح (٦/ ١٧٩)، تهذيب الكمال (٢٠/ ٤٠٤)، التقريب (ص ٤٠٠).\n(^٨) ابن الأسود القيسي، أبو عبد الله البصري، وهو موضع الالتقاء.\n(^٩) بياع القصب، واسمه: عمران بن أبي عطاء. الأنساب (١٠/ ٤٣٢) التقريب (ص ٦٣٤).\n(^١٠) بفتح الحاء وإسكان الطاء المهملتين، وبعدهما همزة، وقد فسره الراوي بقوله: \"قفدني\" =\n⦗٤٨⦘ = بقاف، ثم فاء ثم دال مهملة: ومعنى الحطأ: الضرب بالكف بين الكتفين.\nشرح صحيح مسلم (١٦/ ٢٣٤)، النهاية (١/ ٤٠٤)، لسان العرب (١/ ٥٧).\n(^١١) (ك ٥/ ٢٢٦ / أ).\n(^١٢) هذا الحديث أورده المصنف هنا بصيغة التعليق، وقد وصله مسلم كما سيأتي بيانه.\nقال النووي ﵀: \"وأما دعاؤه على معاوية أن لا يشبع حين تأخر، ففيه جوابان: أحدهما: أنه جرى على اللسان بلا قصد. الثاني: أنه عقوبة له لتأخره\".\nوقال القرطبي: هو دعاء حقيقة، فلعله لتراخيه في الإجابة (أجابته ﷺ على الفور) ويحتمل أنه معذور في تراخيه لجوع كان به، أو خوف فساد الطعام، وقد فهم مسلم ﵀ من هذا الحديث أن معاوية لم يكن مستحقا للدعاء عليه، فلهذا أدخله في هذا الباب، وجعله غيره من مناقب معاوية، لأنه في الحقيقة يصير دعاءً\nله. انظر: شرح صحيح مسلم (١٦/ ٢٣٤)، تكملة الإكمال (٨/ ٥٦٨).\n(^١٣) في (ك): \"ابن بشار\".\n(^١٤) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠١٠ - رقم ٩٦).\n(^١٥) القفد: صفع الرأس، وقيل: صفع القفا ببسط الكف، وهذا التفسير قريب من تفسير الحطأة الذي تقدم، كما قال القاضي عياض، وقال النووي ﵀: \"وإنما فعل =\n⦗٤٩⦘ = هذا بابن عباس ملاطفة، وتأنيسا\".\nانظر: المشارق (١/ ١٩٢)، شرح صحيح مسلم (١٦/ ٢٣٤)، النهاية (٤/ ٨٩) لسان العرب (٣/ ٣٦٤).","vol":"20","page":46},{"text":"١١٣٦١ - حدثنا أبو أمية، حدثنا عمرو بن حكام، حدثنا شعبة (^١)، عن أبي حمزة القصاب، عن ابن عباس قال: كنت ألعب مع الصبيان … فذكر نحوه (^٢).\nرواه مسلم عن إسحاق بن منصور، عن النضر بن شميل، عن شعبة نحوه (^٣).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث المعلق الذي علقه المصنف بعد حديث (١١٣٦٠).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة -باب من لعنه النبي ﷺ أو سبه، أو دعا عليه، وليس هو أهلا لذلك كان له زكاة وأجرا، ورحمة-٤/ ٢٠١٠ - رقم ٩٧).","vol":"20","page":49},{"text":"١١٣٦٢ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا هشيم (^١)، أو أبو عوانة (^٢)، عن أبي حمزة القصاب (^٣)، عن ابن عباس: أن رسول الله ﷺ بعث إلى معاوية يكتب له، فقيل: إنه يأكل، ثم بعث إليه، فقيل: إنه يأكل فقال: \"لا أشبع الله بطنه\" (^٤).\n_________\n(^١) ابن بشير بن القاسم بن دينار السلمي.\n(^٢) الوضاح بن عبد الله اليشكري.\n(^٣) هو: عمران بن أبي عطاء، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٣٦١).","vol":"20","page":49},{"text":"١١٣٦٣ - حدثنا إبراهيم بن أبي داود الأسدي، حدثنا عمرو بن عون (^١)، حدثنا (^٢) هشيم، عن أبي حمزة (^٣) عن ابن عباس قال: كنت ألعب مع الغلمان، فبصرت برسول الله ﷺ، فاختبأت في دهليز باب دار قوم، فجاء، فدخل فحطأني حطأة أو حطأتين (^٤)، ثم قال: \"اذهب فادع لي معاوية\"، فأتيت معاوية فقال: حتى آكل، فردني إليه مرتين أو ثلاثة، كل ذلك يقول: حتى آكل، فقال النبي ﷺ: \"لا أشبع الله بطنه\" (^٥).\n_________\n(^١) ابن أوس بن الجعد السلمي مولاهم أبو عثمان الواسطي البزاز.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) القصاب، وهو موضع الالتقاء.\n(^٤) في (ك): \"حطوة أو حطوتين\".\n(^٥) انظر: تخريج الحديث رقم (١١٣٦١).","vol":"20","page":50},{"text":"<span data-type='title' id=toc-1424>باب: التشديد في ذي الوجهين، وأنه ليس شيء أكبر منه وفي النميمة، (^١) والدليل على أنه من يأتي هؤلاء وهؤلاء حتى يفسد بينهم</span>\n_________\n(^١) معني: النم: التوريش والإغراء، ورفع الحديث على وجه الإشاعة والإفساد، والنميمة: نقل كلام الناس بعضهم إلى بعض على جهة الإفساد.\nشرح صحيح مسلم (١٦/ ٢٤٠)، لسان العرب (١٢/ ٥٩٢).","vol":"20","page":51},{"text":"١١٣٦٤ - حدثنا أبو علي الزعفراني، (^١)، حدثنا شبابة (^٢) ح\nوحدثنا يوسف بن مسلم، حدثنا الهيثم بن جميل، قالا: حدثنا الليث بن سعد (^٣) عن يزيد بن أبي حبيب، عن عراك بن مالك، عن أبي هريرة، قال النبي ﷺ: \"إن شر الناس ذو (^٤) الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه\" (^٥).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) ابن سوار المدائني.\n(^٣) موضع الالتقاء هو: الليث بن سعد.\n(^٤) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"ذا الوجهين\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ذم ذي الوجهين وتحريم فعله- ٤/ ٢٠١١) رقم (٩٩) وأخرجه البخاري في صحيحه كتاب الأدب: باب ما قيل في ذي الوجهين (٥/ ٢٢٥١) رقم (٥٧١١) من طريق أبي صالح عن أبي هريرة به.","vol":"20","page":51},{"text":"١١٣٦٥ - حدثنا جعفر بن محمد القلانسي الرملي، حدثنا آدم بن أبي إياس، حدثنا الليث (^١) بن سعد ح\nوحدثنا الحارث بن أبي أسامة، حدثنا أبو النضر (^٢)، حدثنا الليث ح\nوحدثنا الربيع بن سليمان صاحب الشافعي، حدثنا شعيب بن الليث (^٣)، حدثنا الليث، عن يزيد بن أبي حبيب، عن عراك بن مالك، عن أبي هريرة، قال: قال رسول الله ﷺ: \"شر الناس ذو الوجهين، الذي يأتي هؤلاء (^٤) بوجه، وهؤلاء بوجه\" (^٥).\n_________\n(^١) موضع الالتقاء في الأسانيد هو: الليث بن سعد.\n(^٢) هو: هاشم بن القاسم.\n(^٣) ابن سعد الفهمي مولاهم أبو عبد الملك المصري.\n(^٤) (ك ٥/ ٢٢٦ /ب).\n(^٥) انظر: تخريج الحديث رقم (١١٣٦٤).","vol":"20","page":52},{"text":"١١٣٦٦ - حدثنا الربيع بن سليمان، أخبرنا (^١) ابن وهب، [قال] (^٢): أخبرني مالك بن أنس (^٣) وغيره، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال النبي ﷺ: \"تجدون من شر الناس ذا الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه\" (^٤).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) زيادة من (ك).\n(^٣) موضع الالتقاء هو: مالك بن أنس.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب ذم ذي الوجهين =\n⦗٥٣⦘ = وتحريم فعله- ٤/ ٢٠١١، رقم ٩٨).","vol":"20","page":52},{"text":"١١٣٦٧ - حدثنا أبو علي الزعفراني، حدثنا شبابة ح\nوحدثنا الدقيقي، حدثنا يزيد بن هارون، قالا: حدثنا ورقاء، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة عن النبي ﷺ مثله (^٢) [ح\nو] (^٣) حدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة، عن أبي الزناد (^٤) عن الأعرج، عن أبي هريرة، يبلغ به النبي ﷺ[قال] (^٥):\n\"تجدون شر الناس ذا الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه\" (^٦).\nرواه جرير، عن عمارة، عن أبي زرعة، عن أبي هريرة مثله (^٧).\n_________\n(^١) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٣٦٦).\n(^٣) زيادة من (ك).\n(^٤) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٣٦٦).\n(^٧) هذه الرواية أخرجها مسلم في صحيحه من طريق زهير بن حرب عن جرير به (كتاب البر والصلة والآداب -باب ذم ذي الوجهين .. ٤/ ٢٠١١، رقم ١٠٠).","vol":"20","page":53},{"text":"١١٣٦٨ - حدثنا أبو أمية، حدثا محمد بن عرعرة (^١)، حدثنا\n⦗٥٤⦘ شعبة (^٢) عن أبي إسحاق، عن أبي الأحوص، عن عبد الله أن رسول الله ﷺ: قال: \"ألا أنبئكم ما العضة (^٣)؟ هي النميمة: القالة بين الناس\" (^٤).\n_________\n(^١) ابن البرند -بكسر الموحدة والراء وسكون النون- القرشيّ أبو عبد الله ويقال: أبو إبراهيم البصري. التقريب (صـ ٤٩٦).\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) قال النووي: \"هذه اللفطة رووها على وجهين: أحدهما: بكسر العين وفتح الضاد، على وزن: العِدة، والزِنة، وهذا هو المشهور في كتب اللغة، الثاني: العَضه بفتح العين وفتح الضاد، وإسكان الضاد، على وزن الوجه، وهذا هو المشهور في روايات الحديث، وتقدير الحديث -والله أعلم- ألا أنبئكم ما العضه الفاحش الغليظ، التحريم.\nشرح صحيح مسلم (١٦/ ٢٤٠)، وانظر النهاية: (٣/ ٢٥٤)، القاموس (ص ١٦١٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم النميمة- ٤/ ٢٠١٢، رقم ١٠٢).","vol":"20","page":53},{"text":"١١٣٦٩ - حدثنا أبو أمية، حدثنا عفان (^١)، حدثنا شعبة (^٢) قال: أنبأنا أبو إسحاق، عن أبي الأحوص، قال: كان عبد الله يقول: إن محمدا ﷺ قال لنا: \"ألا أنبئكم ما العضة؟ هي النميمة: القالة بين الناس\" (^٣).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١١٣٦٨).\nجاء في (ك): آخر الجزء الأربعين من أصل سماع أبي المظفر، وبجانبه سماعات =\n⦗٥٥⦘ = وبلاغات غير مقروءة.","vol":"20","page":54},{"text":"<span data-type='title' id=toc-1425>باب: بيان الترغيب في الإصلاح بين الناس، والدليل على أنه الذي إذا كان بين اثنين مشاحنة يسعى فيها وقال لكل واحد منهما أحسن ما سمع (^١) من صاحبه فيه، ويخرج ما خبث بقلبه حتى يطيب قلب كل واحد منهما عن صاحبه، لا أن يكذب كذبًا صراحًا على أحد منهما، والتشديد في الكذب</span>\n_________\n(^١) في (ك): \"مما يسمع\".","vol":"20","page":55},{"text":"١١٣٧٠ - حدثنا السلمي، حدثنا عبد الرزاق، أخبرنا معمر (^١)، عن الزهري، قال: أخبرني، حميد بن عبد الرحمن، عن أمه أم كلثوم بنت عقبة، -وكانت من المهاجرات الأول- قالت: سمعت رسول الله ﷺ يقول: \"ليس بكاذب (^٢) من أصلح بين الناس فقال خيرًا، أو نما (^٣)\n⦗٥٦⦘ خيرًا\" (^٤).\n_________\n(^١) ابن راشد الأزدي مولاهم، وهو موضع الالتقاء.\n(^٢) في (ك): \"بالكاذب\".\n(^٣) بالتخفيف: تقول نميت الحديث أنميته إذا بلّغته على وجه الإصلاح وطلب الخير، فإذا بلغته على وجه الإفساد والنميمة قلت: نمّيته -بالتشديد- كذا قال جمهور العلماء، كأبي عبيد، وابن قتيبة، وابن الأثير وغيرهم. انظر: النهاية (٥/ ١٢١)، فتح الباري (٥/ ٣٥٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الكذب، وبيان المباح منه (٤/ ٢٠١٢، رقم ١٠١ مكرر.\nوأخرجه البخاري في صحيحه (كتاب الصلح -باب ليس الكاذب الذي يصلح بين الناس-٢/ ٩٥٨، رقم ٢٥٤٦) من طريق صالح عن الزهري به.\nفوائد الاستخراج:\n١/ساق مسلم الإسناد، وأحال على رواية يونس عن الزهري، وأتم أبو عوانة السياق إسنادا ومتنا.\n٢ /روى المصنف الحديث من طريق عبد الرزاق الصنعاني، وهو من أوثق الرواة عن معمر (انظر شرح علل الترمذي ٢/ ٧٠٦) ورواه عن معمر عند مسلم: إسماعيل بن علية، وهو بصري، ورواية البصريين عن معمر فيها خطأ واضطراب، نبه على ذلك الإمام أحمد، ويعقوب بن شيبة، وابن رجب. انظر: شرح علل الترمذي (٢/ ٧٦٧).","vol":"20","page":55},{"text":"١١٣٧١ - حدثنا جعفر القلانسي، حدثنا عبد الله بن عبد الوهاب الحجبي (^١)، حدثنا حماد بن زيد، حدثنا معمر (^٢) وغيره عن الزهري بإسناده مثله (^٣).\n_________\n(^١) أبو محمد البصري.\n(^٢) ابن راشد، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٣٧٠).","vol":"20","page":56},{"text":"١١٣٧٢ - حدثنا إسحاق بن سيار (^١)، النصيبي، حدثنا محمد بن عبد الله الرقاشي (^٢)، حدثنا وهيب بن خالد، حدثنا معمر (^٣)، وأيوب، عن الزهري، عن حميد بن عبد الرحمن، عن أم كلثوم بنت عقبة، أن رسول الله ﷺ قال: \"ليس بكذاب من أصلح بين الناس، من قال خيرًا، و(^٤) نما خيرًا\" (^٥).\n_________\n(^١) (ك ٥/ ٢٢٧/ أ).\n(^٢) والد: أبي قلابة الرقاشي.\n(^٣) ابن راشد هو موضع الالتقاء.\n(^٤) في (ك): \"أو\".\n(^٥) انظر: تخريج الحديث رقم (١١٣٧٠).\nفائدة الاستخراج: رواية أيوب لهذا الحديث عن الزهري متابعة لمعمر.","vol":"20","page":57},{"text":"١١٣٧٣ - حدثنا محمد بن عزيز الأيلي، [قال] (^١): حدثني سلامة (^٢)، عن عقيل (^٣)، عن ابن شهاب (^٤)، أن حميد بن عبد الرحمن أخبره أن أمه أم كلثوم بنت عقبة -وكانت من صواحب رسول الله ﷺ ومن المهاجرات الأول اللاتي بايعن رسول الله ﷺ قالت: سمعت النبي ﷺ يقول: \"ليس الكاذب الذي يصلح بين الناس، فينمي خيرا، ويقول\n⦗٥٨⦘ خيرًا\" (^٥).\n_________\n(^١) زيادة من (ك).\n(^٢) ابن روح الأيلي.\n(^٣) ابن خالد الأيلي.\n(^٤) هو: الزهري، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٣٧٠).","vol":"20","page":57},{"text":"١١٣٧٤ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن ابن جريج، عن ابن شهاب الزهري، (^١) عن حميد بن عبد الرحمن، عن أمه، أن النبي ﷺ قال: \"ليس بالكاذب (^٢) من يصلح بين الناس، قال خيرًا أو نما خيرًا\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الزهري.\n(^٢) في (ك): \"الكاذب\".\n(^٣) انظر: تخريج الحديث رقم (١١٣٧٠).","vol":"20","page":58},{"text":"١١٣٧٥ - حدثنا أبو أمية، [قال] (^١): حدثنا الحسين بن محمد المروروذي (^٢)، حدثنا جرير بن حازم، عن يونس (^٣)، عن الزهري، عن حميد بن عبد الرحمن، عن أم كلثوم بنت عقبة، أن النبي ﷺ قال: \"ليس بكاذب الذي يصلح بين الناس، فيقول خيرا وينمي خيرا\".\nقال ابن شهاب: ولم أسمع رخص (^٤) في شيء مما يقول الناس في الكذب إلا في ثلاث: الحرب، والإصلاح بين الناس،\n⦗٥٩⦘ وحديث الرجل امرأته، وحديث المرأة زوجها (^٥).\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): \"المروزي\".\n(^٣) ابن يزيد الأيلي، وهو موضع الالتقاء.\n(^٤) في (ك): \"يرخص\".\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم الكذب وبيان المباح منه- ٤/ ٢٠١١ رقم ١٠١).\nاختلف الرواة على الزهري في هذه الزيادة:\n١/ فمنهم من لم يأت بها، وهم:\nمالك بن أنس، وروايته عند المصنف (١١٣٧٧).\nومعمر وروايته عند مسلم والمصنف، انظر حديث (١١٣٧٠).\nوأيوب، وروايته عند المصنف برقم (١١٣٧٢).\nوعقيل، وروايته عند المصنف برقم (١١٣٧٣).\nوابن جريج، وروايته عند المصنف برقم (١١٣٧٤).\n٢ / ومنهم من جعلها من قول الصحابية أم كلثوم بنت عقبة ﵂ وهم: - صالح بن كيسان، وروايته عند مسلم في صحيحه (كتاب البر والصلة -باب تحريم الكذب- ٤/ ٢٠١٢، رقم ١٠١ مكرر)، والنسائي في السنن الكبرى (٥/ ١٩٣، رقم ٨٦٤٢)، من طرق عن إبراهيم بن سعد عن صالح به.\nورواه البخاري في صحيحه (كتاب الصلح -باب ليس الكاذب الذي يصلح بين الناس- ٢/ ٩٥٨، رقم ٢٥٤٦)، من طريق عبد العزيز بن عبد الله، عن صالح به، ولم يذكر هذه الزيادة.\n٣ / ومنهم من جعلها من قول الزهري، وهم:\n- يونس بن يزيد الأيلي، وروايته عند مسلم، والمصنف، وقد تقدم تخريجها، انظر حديث رقم (١١٣٧٥، ١١٣٧٦)، والنسائي في السنن الكبرى (٥/ ٣٥٢ - رقم (٩١٢٥).\n٤ / ورواه عن الزهري: عبد الوهاب بن أبي بكر، فجعل هذه الزيادة من قول =\n⦗٦٠⦘ = رسول الله ﷺ بلفظ قال رسول الله ﷺ: \"لا أعده كذبا الرجل يصلح بين الناس\".\nوالحديث أخرجه أبو داود في سننه (٥/ ٢١٩، رقم ٤٩٢١)، النسائي في السنن الكبرى (٥/ ٣٥١، رقم ٩١٢٤)، والطبري في تهذيب الآثار (١/ ١١٠، رقم ٢٢٨)، ووافقه أيضا على الرفع: عبد الرحمن بن إسحاق، وروايته عند الطبري في تهذيب الآثار (١/ ١١٠، رقم ٢٣٢).\nالترجيح: رجح الإمام النسائي ﵀ رواية يونس، فقال: \"يونس أثبت في الزهريّ\" (تحفة الأشراف ١٣/ ١٠٣)، وفتح الباري (٥/ ٣٥٣).\nوالإمام البخاري روى الحديث من طريق صالح بن كيسان دون الزيادة (صحيح البخاري -كتاب الصلح- باب ليس الكاذب الذي يصلح بين الناس-٢/ ٩٥٨، رقم ٢٥٤٦)، ولا شك أن يونس أثبت في الزهري من صالح بن كيسان.\nانظر: شرح علل الترمذي (٢/ ٦١٣)، تهذيب الكمال (٣٢/ ٥٥٤).","vol":"20","page":58},{"text":"١١٣٧٦ - حدثنا ابن أبي الدنيا، حدثنا أحمد بن جميل المروزي، حدثنا ابن المبارك، عن يونس بن يزيد (^١)، عن الزهري، قال: حدثنا حميد بن عبد الرحمن بن عوف، عن أمه وهي: أم كلثوم بنت عقبة بن أبي معيط، أخبرته أنها سمعت رسول الله ﷺ يقول: \"ليس بالكاذب الذي يصلح بين الناس، ويقول خيرا وينمي (^٢) خيرا\".\n⦗٦١⦘ قال ابن شهاب: ولم أسمع (^٣) يُرخص في شيء مما يقول الناس في الكذب إلا في ثلاث: الحرب، والإصلاح بين الناس، وحديث الرجل امرأته، وحديث المرأة زوجها (^٤).\n_________\n(^١) موضع الالتقاء هو: يونس بن يزيد.\n(^٢) جاء في الأصل، ونسخة (ك): \"وينوي\" وجاء تضبيب في الأصل فوق حرف الراء، والتصويب من رواية ابن أبي الدنيا في كتابه الصمت، وآداب اللسان (صـ ٥٠٠)، رقم ٥٠٢) حيث إن لفظ الرواية: \"وينمي خيرا\" وهكذا في رواية ابن وهب عن يونس في صحيح مسلم.\n(^٣) في (ك): \"أسمعه\".\n(^٤) تقدم تخريجه برقم (١١٣٧٥).","vol":"20","page":60},{"text":"١١٣٧٧ - حدثنا أبو محمد عبد الله بن عبد الرحمن العنبري (^١)، حدثنا أبو صالح (^٢)، [قال] (^٣) حدثني الليث بن سعد، عن يحيى بن أيوب، عن مالك بن أنس، عن الزهري (^٤)، عن حميد بن عبد الرحمن، عن أم كلثوم بنت عقبة، قالت: سمعت (^٥) رسول الله ﷺ: \"ليس الكذاب الذي يمشي بين الناس، ينمي خيرًا ويقوله\" (^٦).\n_________\n(^١) المصري.\nقال ابن أبي حاتم: \"كتبت عنه بمكة\" إهـ.\nولم يذكر فيه جرحا، ولا تعديلا. (الجرح (٥/ ٩٩).\n(^٢) هو: عبد الله بن صالح، كاتب الليث.\n(^٣) زيادة من (ك).\n(^٤) موضع الالتقاء هو: الزهري.\n(^٥) جاء في (ك): \"قال رسول الله ﷺ\".\n(^٦) انظر: تخريج الحديث رقم (١١٣٧٥).\nفائدة الاستخراج: رواية مالك لهذا الحديث عن الزهري فإنه من أوثق الرواة عن الزهري، إن لم يكن أوثقهم. شرح علل الترمذي (٢/ ٧٠٦)، تهذيب الكمال (٢٧/ ١١٥).","vol":"20","page":61},{"text":"١١٣٧٨ - حدثنا أبو أمية، حدثنا عفان، حدثنا شعبة (^١)، قال: أنبأنا أبو إسحاق (^٢)، عن أبي الأحوص (^٣) قال: كان عبد الله (^٤) يقول: إن الكذب لا يصلح منه جد ولا هزل، ولا أن (^٥) يعد الرجل صبيا ثم (^٦) لا ينجز، وإن محمدا قال لنا: \"ألا أنبئكم ما العضه؟ هي النميمة: القالة بين الناس\".\nوإن محمدا ﵇ قال لنا: \"لا يزال الرجل يصدق حتى يكتب عند الله صديقا، ولا يزال الرجل يكذب حتى يكتب عند الله كذابا\" (^٧).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) هو: عمرو بن عبد الله بن عبيد السبيعي الكوفي.\n(^٣) هو: عوف بن مالك بن نضلة الجشمي.\n(^٤) ابن مسعود ﵁. انظر: مسند الإمام أحمد (١/ ٤١٠)، وتهذيب الكمال (١٦/ ١٢١).\n(^٥) في (ك): \"ولأن\".\n(^٦) قوله: \"ثم\" ليس في (ك)، ومثبتة في الأصل، ومسند الإمام أحمد (١/ ٤١٠).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم النميمة- ٤/ ٢٠١٢، رقم ١٠٢).\nفائدة الاستخراج: زيادة الأثر الموقوف عن ابن مسعود، \"أن الكذب لا يصلح منه جد ولا هزل … \" وليست هي عند مسلم، كما نبه على ذلك الحافظ في النكت الظراف (٧/ ١٢٨)، وإسناد المصنف صحيح. =\n⦗٦٣⦘ = وقد تابع أبا أمية في الرواية عن عفان: الإمام أحمد في مسنده (١/ ٤١٠)، قال: حدثنا عفان، حدثنا شعبة به … وليس فيه قوله: \"ألا أنبئكم ما العضه؟ هي القالة بين الناس\".","vol":"20","page":62},{"text":"١١٣٧٩ - حدثنا الصغاني، حدثنا أبو بكر بن أبي شيبة (^١)، حدثنا أبو الأحوص (^٢)، عن منصور (^٣)، عن أبي وائل، عن عبد الله عن النبي ﷺ قال: \"إن الصدق بر، وإن البر يهدي إلى الجنة، وإن العبد ليتحرى الصدق حتى يكتب صديقا، كان الكذب فجور، كان الفجور يهدي إلى النار، وإن العبد ليتحرى الكذب حتى يكتب عند الله كذابا\" (^٤).\n_________\n(^١) موضع الالتقاء هو: أبو بكر بن أبي شيبة.\n(^٢) هو: سلام بن سليم الحنفي.\n(^٣) هو: ابن المعتمر.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب قبح الكذب وحسن الصدق وفضله- ٤/ ٢٠١٣، رقم ١٠٤).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب قول الله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ﴾ وما ينهى عن الكذب- ٥/ ٢٢٦١، رقم ٥٧٤٣) من طريق جرير عن منصور به.","vol":"20","page":63},{"text":"١١٣٨٠ - [حدثنا جعفر القلانسي، حدثنا آدم بن أبي إياس، حدثنا شيبان (^١)، عن منصور (^٢)، عن شقيق بن سلمة، عن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"عليكم بالصدق،\n⦗٦٤⦘ فإن الصدق يهدي إلى البر، والبر يهدي إلى الجنة، وإن الرجل ليتحرى الصدق حتى يكتب عند الله صديقًا، وإياكم والكذب، فإن الكذب يهدي إلى الفجور، والفجور يهدي إلى النار، وإن الرجل ليتحرى الكذب حتى يكتب عند الله كذابًا\" (^٣).\n_________\n(^١) ابن عبد الرحمن التيمي مولاهم النحوي.\n(^٢) ابن المعتمر، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم (كتاب البر والصلة والآداب، باب قبح الكذب وحسن الصدق وفضله، ٢/ ٢٠١٤، رقم ١٠٣). وتقدم تخريج البخاري لهذا الحديث نظر: حديث رقم (١١٣٧٩).\nفوائد الاستخراج:\n١/تسمية المكني في إسناد الإمام مسلم، \"أبو وائل\" وهو: شقيق بن سلمة.\n٢ / زيادة في لفظ الحديث، وهي قوله: \"عكليم بالصدق\" وقوله: \"إياكم والكذب\".\nتنبيه: هذا الحديث من زيادات نسخة (ك)، وليس هو في الأصل.","vol":"20","page":63},{"text":"١١٣٨١ - حدثنا الحسن بن عفان، حدثنا ابن نمير (^١)، عن الأعمش، (^٢) عن شقيق، قال: قال عبد الله: قال رسول الله ﷺ: \"عليكم بالصدق؛ كان الصدق يهدي إلى البر، والبر يهدي إلى الجنة، وإن الرجل ليصدق حتى يكتب عند الله صديقًا، وإياكم والكذب، فإن الكذب يهدي إلى الفجور، والفجور يهدي إلى النار، وإن الرجل ليكذب حتى يكتب عند الله (^٣) كذابًا\" (^٤).\n_________\n(^١) هو: عبد الله بن نمير الهمداني البخاري، أبو هشام الكوفي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) في (ك): \"يكتبه\".\n(^٤) أخرجه (كتاب البر والصلة والآداب، باب قبح الكذب وحسن الصدق وفضله، ٤/ ٢٠١٣، =\n⦗٦٥⦘ = رقم ١٠٥). وتقدم تخريج البخاري لهذا الحديث، انظر: حديث رقم (١١٣٧٩).\nفائدة الاستخراج: متابعة ابن نمير لعيسى بن يونس في عدم ذكر قوله: \"ويتحرى الصدق\" \"ويتحرى الكذب\".","vol":"20","page":64},{"text":"١١٣٨٢ - حدثنا ابن الجنيد، حدثنا (^١) إسحاق بن إسماعيل، حدثنا (^٢) أبو معاوية (^٣) ح\nوروى علي بن حرب (^٤)، عن أبي معاوية، عن الأعمش، [بإسناده] (^٥) مثله.\n_________\n(^١) في (ك) \"أخبرنا\".\n(^٢) في (ك) \"أخبرنا\".\n(^٣) هو: محمد بن خازم، وهو موضع الالتقاء في كلا الإسنادين.\n(^٤) هكذا علق المصنف هذا الطريق، وقد رواه المصنف موصولا من طريق: إسحاق بن إسماعيل كما في الإسناد الأول، ومسلم في صحيحه من طريق محمد بن عبد الله بن نمير عن أبي معاوية به (كتاب البر والصلة والآداب -باب قبح الكذب وحسن الصدق وفضله- (٤/ ٢٠١٣) رقم (١٠٥).\n(^٥) زيادة من (ك).","vol":"20","page":65},{"text":"١١٣٨٣ - حدثنا الصغاني، حدثنا (^١) إسماعيل بن الخليل، حدثنا (^٢) علي بن مسهر (^٣)، حدثنا (^٤) الأعمش، عن شقيق، عن\n⦗٦٦⦘ عبد الله قال: قال رسول الله ﷺ: \"عليكم بالصدق، فإن الصدق يهدي إلى البر، وإن البر يهدي إلى الجنة، وإن الرجل ليصدق ويتحرى الصدق حتى يكتبه الله صديقًا، وإياكم والكذب، فإن الكذب يهدي إلى الكفر، والكفر يهدي إلى النار، كان الرجل ليكذب حتى يكتبه الله كذابًا\" (^٥). كذا قال علي بن مسهر: \"يكتبه الله\".\n_________\n(^١) في (ك) \"أخبرنا\".\n(^٢) في (ك) \"أخبرنا\".\n(^٣) موضع الالتقاء هو: علي بن مسهر.\n(^٤) في (ك): \"أخبرنا\".\n(^٥) تقدم تخريجه برقم (١١٣٨٢).\nفوائد الاستخراج:\n١/ ساق مسلم الإسناد، وأحال على رواية أبي معاوية، ووكيع عن الأعمش، وأتم أبو عوانة السياق إسنادا ومتنا.\n٢ / تسمية ابن مسهر في إسناد المصنف \"علي بن مسهر\".","vol":"20","page":65},{"text":"<span data-type='title' id=toc-1426>باب [بيان] (^١) الترغيب في دفع الغضب، وفضيلته، وضبط نفسه، وكظم غيظه عنه الغضب، وذكر الخبر المبين أن ابن آدم لا يتمالك، ويعجز عن ضبط نفسه عنه الغضب، والترغيب في تقدم ولده وفضيلته</span>\n_________\n(^١) زيادة من (ك).","vol":"20","page":67},{"text":"١١٣٨٤ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن إبراهيم -يعني التيمي- عن الحارث (^٢) بن سويد، عن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"ما تعدون الرقوب (^٣) فيكم\"؟ قالوا: الذي لا يولد له، قال: \"لا ولكن الرقوب الذي لم يقدم من ولده شيئًا\".\n\"ما تعدون الصرعة (^٤) فيكم\"؟ قالوا: الذي لا يصرعه الرجال، قال: \"لا، ولكن الذي يملك نفسه عند الغضب\" (^٥).\n_________\n(^١) هو: محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٢٨ / أ).\n(^٣) بفتح الراء وتخفيف القاف، والرقوب في اللغة: الرجل والمرأة إذا لم يعش لهما ولد، لأنه يرقب موته، ويرصده خوفا عليه.\nشرح صحيح مسلم (١٦/ ٢٤٤)، النهاية (٢/ ٢٤٩)، لسان العرب (١/ ٤٢٧).\n(^٤) بضم الصاد، وفتح الراء، وأصله في كلام العرب: الذي يصرع الناس كثيرا.\nشرح صحيح مسلم (١٦/ ٢٤٤)، لسان العرب (٨/ ١٩٧).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك =\n⦗٦٨⦘ = نفسه عند الغضب، وبأي شيء يذهب الغضب ٤/ ٢٠١٤، رقم ١٠٦ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على رواية جرير عن الأعمش، وأتم أبو عوانة السياق إسنادا، ومتنا.","vol":"20","page":67},{"text":"١١٣٨٥ - حدثنا أبو أمية، حدثنا عبيد الله بن محمد بن عائشة، حدثنا عبد الواحد بن زياد، حدثنا الأعمش (^١) عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \"ما تعدون الصرعة\"؟ قال: قلنا: الرجل الذي لا يصرعه أحد، قال: \"بل هو الذي يملك نفسه عند الغضب\".\nقال: \"فما تعدون الرقوب فيكم\"؟ قال: قلنا: الذي لا يولد له، قال: \"لا بل هو الذي لا سلف له من ولده\" وذكر الحديث (^٢).\nلم يخرج مسلم إلا هذا المقدار.\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٣٨٤).\nملحوظة: في رواية عبد الواحد بن زياد، عن الأعمش تقديم السؤال عن الصرعة، ثم الرقوب، وأما بقية أصحاب الأعمش فقوموا السؤال عن الرقوب على الصرعة، ولا شك أن رواية الجماعة مقدمة على رواية عبد الواحد، ولا سيما وأن فيهم أبا معاوية، وهو من أوثق الناس في الأعمش، كما نبه على ذلك الإمام أحمد، ويعقوب بن شيبة وغيرهما، وقال ابن حجر: \"أحفظ الناس لحديث الأعمش\".\nانظر: شرح علل الترمذي (٢/ ٧١٦، ٧١٧)، التقريب (ص ٤٥٧).","vol":"20","page":68},{"text":"١١٣٨٦ - حدثنا ابن أبي الدنيا، حدثنا أبو خيثمة (^١)، حدثنا جرير (^٢) عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"ما تعدون الرقوب فيكم\"؟ قلنا: الذي لا يولد له، قال: \"ليس ذاك (^٣) الرقوب، ولكن الرقوب: الذي لم يقدم من ولده شيئًا\" (^٤).\n_________\n(^١) هو: زهير بن حرب.\n(^٢) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٣) في نسخة (ك): \"ذلك\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب، وبأي شيء يذهب الغضب ٤/ ٢٠١٤، رقم ١٠٦).","vol":"20","page":69},{"text":"١١٣٨٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك (^١) ح\nوحدثنا أبو أمية، حدثنا روح (^٢)، حدثنا مالك، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، أن رسول الله ﷺ قال: \"ليس الشديد بالصرعة، إنما الشديد الذي يملك نفسه عند الغضب\" (^٣).\n⦗٧٠⦘ كذا قال مالك عن سعيد [بن المسيب] (^٤) (^٥).\n_________\n(^١) ابن أنس، إمام دار الهجرة، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) ابن عبادة القيسي.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب، وبأي شيء يذهب الغضب ٤/ ٢٠١٤، رقم ١٠٧).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب الحذر من الغضب =\n⦗٧٠⦘ = ٥/ ٢٢٦٧، رقم (٥٧٦٣). من طريق عبد الله بن يوسف عن مالك به.\n(^٤) زيادة من (ك).\n(^٥) نبه المصنف ﵀ في هذه العبارة إلى أن الإسناد قد وقع فيه اختلاف، فقد اختلف أصحاب الزهري على قسمين:\nالقسم الأول: قالوا: عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة (مرفوعا)، وعلى هذا الوجه رواه أكثر أصحاب الزهري، ومنهم:\n- معمر، عند مسلم والمصنف، وستأتي روايته عند حديث رقم (١١٣٨٨).\n- الزبيدي عند مسلم والمصنف، وستأتي روايته عند حديث رقم (١١٣٨٩).\n- شعيب بن أبي حمزة، وروايته عند مسلم (كتاب البر والصلة، رقم (١٠٨ مكرر).\n- يونس بن يزيد، وروايته عند المصنف برقم (١١٣٩٠).\n- الجراح بن المنهال، نبه على روايته الدارقطني في العلل (١٠/ ٢٤٩).\nالقسم الثاني: قالوا: عن الزهري، عن سعيد بن المسيب، عن أبي هريرة به (مرفوعا).\nوممن رواه على هذا الوجه:\nمالك بن أنس، وتقدمت روايته حديث رقم (١١٣٨٧).\nوعبد الرحمن بن إسحاق، ونبه على روايته المزي في تحفة الأشراف (١٠/ ٤١، رقم (١٣٢٣٨).\nأبو أويس، واسمه عبد الله بن عبد الله بن أويس، وروايته عند أبي داود في مسند مالك، نبه على ذلك الحافظ ابن حجر في النكت الظراف (١٠/ ٤١، ٤٢).\nأقوال العلماء في الإسنادين:\nقال الدارقطني: \"أرجو أن يكون القولان محفوظين\". =\n⦗٧١⦘ = وقال حمزة بن محمد الكناني: \"لا أعلم أحدا رواه غير مالك، وعبد الرحمن بن إسحاق عن الزهري عن سعيد عن أبي هريرة، ورواه أكثر الناس عن الزهري، عن حميد، وكلاهما محفوظ\" (تحفة الأشراف ١٠/ ٤١، ٤٢).","vol":"20","page":69},{"text":"١١٣٨٨ - حدثني السلمي، حدثنا عبد الرزاق (^١) [قال] (^٢): أخبرنا معمر، عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة قال: قال رسول الله ﷺ: \"ليس الشديد بالصرعة\" قالوا: فمن الشديد يا رسول الله؟ قال: \"الذي يملك نفسه عند الغضب\" (^٣).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب ٤/ ٢٠١٥، رقم ١٠٨ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على رواية الزبيدي، عن الزهري، وذكر أبو عوانة السياق إسنادًا، ومتنًا.","vol":"20","page":71},{"text":"١١٣٨٩ - حدثنا محمد بن علي بن ميمون (^١) الرقي، حدثنا يزيد بن عبد ربه (^٢) الجرجسي (^٣)، حدثنا محمد بن حرب (^٤)، عن\n⦗٧٢⦘ الزبيدي (^٥)، عن الزهري، قال أخبرني، حميد بن عبد الرحمن، أن أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"ليس الشديد بالصرع\" قالوا: فمن الشديد يا رسول الله؟ \"الذي يملك نفسه عند الغضب\" (^٦).\nسمعت (^٧) يعقوب بن (^٨) سفيان (^٩) يقول: سمعت يزيد بن عبد ربه يقول: إني رجل من العرب، وقد ابتليت بهذه الكنيسة أنسب إليها (^١٠).\nوسمعت ابن عوف (^١١) يقول: سمعت حيوة بن شريح (^١٢) يقول: أنا ويزيد بن عبد ربه صاحبا بقية (^١٣) من خالفنا عطب (^١٤) (^١٥).\n_________\n(^١) الرقي، أبو العباس العطار.\n(^٢) الزبيدي أبو الفضل الحمصي المؤذن.\n(^٣) بجيمين مضمومتين، بينهما راء ساكنة، ثم مهملة: وذلك نسبة لكنيسة جرجس بحمص، كان ينزل عندها، فنسب إليها.\nانظر: الجرح (٩/ ٢٨٠)، الأنساب (٣/ ٢٤٢)، التقريب (صـ ٦٠٣).\n(^٤) الخولاني، وهو موضع الالتقاء.\n(^٥) هو: محمد بن الوليد، أبو الهذيل الحمصي.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب ٤/ ٢٠١٤، رقم ١٠٨).\n(^٧) جاء هذا الأثر والذي بعده في نسخة (ك) في هذ الموضع، وهو المناسب وجاء في الأصل بعد حديث رقم (١١٣٩٠).\n(^٨) (ك ٥/ ٢٢٨ / ب).\n(^٩) الفسوي.\n(^١٠) هذا النص نقله المزي في تهذيب الكمال (٣٢/ ١٨٥) وقال المحقق: \"لم نجده في المعرفة\"، واستدركه محقق كتاب المعرفة، الدكتور أكرم العمري: انظر: المعرفة والتاريخ (٣/ ٤٨٣).\n(^١١) هو: محمد بن عوف بن سفيان الطائيّ، أبو جعفر الحمصي.\n(^١٢) أبو العباس الحمصي.\n(^١٣) ابن الوليد الحمصي.\n(^١٤) أي: هلك. انظر: لسان العرب (١/ ٦١٠).\n(^١٥) وهذا النص نقله المزي في تهذيب الكمال في ترجمة يزيد بن عبد ربه (٣٢/ ١٨٢). =\n⦗٧٣⦘ = وقال أبو بكر بن أبي داود في يزيد بن عبد ربه: \"حمصي ثقة، أوثق من روى عن بقية\" (تهذيب الكمال ٣٢/ ١٨٥)، وسئل يحيى بن معين عن حيوة بن شريح، والجرجسي يزيد بن عبد ربه، فقال: \"ثقتان\" (سؤالات ابن الجنيد ص ٣٢٧، رقم ٢١٥).","vol":"20","page":71},{"text":"١١٣٩٠ - حدثنا أبو الحسن الميموني (^١)، حدثنا أحمد بن شبيب (^٢)، حدثنا أبي (^٣) عن يونس بن يزيد، عن ابن شهاب (^٤)، عن حميد بن عبد الرحمن [¬*]، عن أبي هريرة قال: قال النبي ﷺ: \"ليس الشديد بالصرعة\" قالوا: يا رسول الله! فمن الشديد؟ قال: \"الذي يملك نفسه عند الغضب\" (^٥).\n_________\n(^١) هو: عبد الملك بن عبد الحميد بن ميمون بن مهران الجزري الرقي، صاحب الإمام أحمد.\n(^٢) ابن سعيد الحبطي، أبو عبد الله البصري، نزيل مكة.\n(^٣) شبيب بن سعيد الحبطي، أبو سعيد البصري.\n(^٤) الزهريّ، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٣٨٩).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في المطبوع: الحرمن، وهو خطأ ظاهر، وصوابه ما أثبتناه.","vol":"20","page":73},{"text":"١١٣٩١ - ز- حدثني أبو أمية، حدثنا يحيى بن صالح (^١)، عن إسحاق بن يحيى (^٢)، وسمعت أبا بكر الجذامي، (^٣) يقول: سمعت ابن\n⦗٧٤⦘ عوف (^٤) يقول: يقال: إن إسحاق بن يحيى قتل أباه (^٥).\nورواه أبو اليمان عن شعيب كلاهما (^٦)، عن الزهري، عن حميد، عن أبي هريرة بمثله (^٧).\n_________\n(^١) الوحاظي.\n(^٢) ابن علقمة الكلبي، الحمصي، المعروف بالعوصي.\n(^٣) هكذا في (ك)، وتهذيب الكمال (٢/ ٤٩٣)، وجاء في الأصل: \"الحزامي\" ولم أقف عليه.\n(^٤) هو: محمد بن عوف الحمصي.\n(^٥) هذا القول نقله المزي في تهذيب الكمال (٢/ ٤٩٣)، قال: أبو عوانة: وسمعت أبا بكر الجذامي، سمعت ابن عوف .. \" ثم ساقه، وهذا الفعل مما يعتبره العلماء جرحا في الراوي، لأنه يعتبر فسقا يقدح في عدالة الراوي، ولذلك أورد ابن عدي في ترجمة الحسن بن أبي جعفر الجفري بسنده عن محمد بن علي بن المديني: \"سمعت أبي يقول: تركت حديث الحسن بن أبي جعفر الجفري لأنه شج أمه\" الكامل (٢/ ٧١٧).\n(^٦) أي إسحاق بن يحيى، وشعيب بن أبي حمزة.\n(^٧) رواية أبي اليمان عن شعيب: أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب .. ٤/ ٢٠١٥، رقم ١٠٨ مكرر) موصولة من طريق عبد الله بن عبد الرحمن بن بهرام عن أبي اليمان به.","vol":"20","page":73},{"text":"<span data-type='title' id=toc-1427>باب: بيان القول الذي إذا قاله الغضبان ذهب غضبه</span>","vol":"20","page":75},{"text":"١١٣٩٢ - حدثنا أبو البحتري [¬*] بن شاكر، حدثنا أبو أسامة (^١)، حدثنا الأعمش، قال: سمعت عدي بن ثابت يقول: حدثنا سليمان بن صرد (^٢) قال: استبّ رجلان (^٣) عند النبي ﷺ فجعل أحدهما يغضب ويحمر وجهه، فنظر إليه النبي ﷺ فقال: إني لأعلم كلمة لو قالها لذهب عنه الغضب: (أعوذ بالله من الشيطان الرجيم) فقام إليه رجل (^٤) فأخبره بمقالة رسول الله ﷺ فقال الرجل: أمجنون تراني (^٥).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) بضم الصاد المهملة، وفتح الراء، وبالدال المهملة: الخزاعي الكوفي، الصحابي.\nعمدة القاري (١٨/ ١٦٦)، المغنى في ضبط أسماء الرجال (ص ١٥٠).\n(^٣) قال الحافظ ابن حجر: \"لم أعرف أسماءهم\". فتح الباري (١٠/ ٤٨٢).\n(^٤) هو: معاذ بن جبل، كما بينته رواية أبي داود: \"فجعل معاذ يأمره، فأبى ومحك، وجعل يزداد غضبًا\" \"المحك: اللجاج\".\nسنن أبي داود (كتاب الأدب -باب ما يقال عند الغضب- ٥/ ١٣٩، ١٤٠، رقم ٤٧٨٠).\nوانظر: النهاية (٤/ ٣٠٣)، فتح الباري (١٠/ ٤٨٢).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب وبأي شيء يذهب الغضب- ٤/ ٢٠١٥، رقم ١١٠).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب الحذر من الغضب- ٥/ ٢٢٦٧، رقم ٥٧٦٤) من طريق جرير عن الأعمش به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البحتري)، وصوابه: (البختري)، ولعله خطأ طباعي، وقد تصحف كذلك في (١١٤١٩، ١١٨٠٦)، وهو على الصواب في إتحاف المهرة (٦٠٤٧)، وسائر مواضع الكتاب.","vol":"20","page":75},{"text":"١١٣٩٣ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن عدي بن ثابت، عن سليمان بن صرَد قال: استب رجلان عند النبي ﷺ فجعل أحدهما تحمر عيناه، وتنتفخ (^٢) أوداجه (^٣) قال رسول الله ﷺ: \"إني لأعرف كلمة لو قالها لذهب عنه الذي يجد أعوذ بالله من الشيطان الرجيم\"، فقال الرجل: وهل ترى بي من جنون (^٤).\n_________\n(^١) هو: محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٢) هكذا في الأصل: وصحيح مسلم، وجاء في (ك): \"احمرّ عيناه فتنتفخ\".\n(^٣) هما ودجان، وهما: العرقان اللذان يقطعهما الذابح، وهما في العنق، أحدها ودج بالتحريك.\nالصحاح (١/ ٣٤٧)، غريب الحديث (٢/ ٤٥٨)، النهاية (٥/ ١٦٥).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك نفسه عند الغضب وبأي شيء يذهب الغضب ٤/ ٢٠١٥، رقم ١٠٩).\nوتقدم تخريج البخاري له، انظر: حديث رقم (١١٣٩٢).","vol":"20","page":76},{"text":"١١٣٩٤ - حدثنا يعقوب بن سفيان، حدثنا عبيد الله بن موسى، أخبرنا (^١) شيبان عن الأعمش (^٢) عن عدي بن ثابت، عن سليمان بن صرد قال: كنت جالسا عند النبي ﷺ فاستب عنده اثنان، فاحمر وجه أحدهما، وجعل يسب صاحبه، فقال النبي ﷺ: إني لأعلم كلمة لو قالها\n⦗٧٧⦘ ذهب عنه ما يجد، لو استعاذ بالله من الشيطان الرجيم، فقيل له: استعذ بالله من الشيطان الرجيم، فإن النبي ﷺ قد قال: \"إن قالها ذهب عنه ما يجد\" (^٣) هل ترى بي من جنون (^٤).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) (ك ٥/ ٢٢٩ / أ).\n(^٤) تقدم تخريجه، انظر حديث رقم (١١٣٩٢).","vol":"20","page":76},{"text":"١١٣٩٥ - حدثنا يعقوب بن سفيان، حدثنا عمر بن حفص بن غياث، حدثنا أبي (^١)، حدثنا الأعمش، قال: حدثني عدي بن ثابت، قال: سمعت سليمان بن صرد رجلا من أصحاب النبي ﷺ قال: استب رجلان عند النبي ﷺ فغضب أحدهما، فقال النبي ﷺ: إني لأعرف كلمة لو قالها سكن عنه (أعوذ بالله من الشيطان [الرجيم]) (^٢) (^٣).\n_________\n(^١) هو: حفص بن غياث، وهو موضع الالتقاء.\n(^٢) زيادة من (ك) وجاء عند البخاري: قال النبي ﷺ: \"إني لأعرف كلمة لو قالها لذهب عنه الذي يجد\"، فانطلق إليه الرجل فأخبره يقول النبي ﷺ وقال: تعوذ بالله من الشيطان، فقال: أترى بي بأسا … الحديث.\nورواه الإمام أحمد في المسند (٦/ ٣٩٤)، عن حفص بن غياث، ولفظه: \"إني لأعلم كلمة لو قالها ذهب عنه الشيطان\" قال: فأتاه رجل فقال: قل أعوذ بالله من الشيطان الرجيم، قال: هل ترى بأسا، قال: ما زاده على ذلك.\nفنجد أن عمر بن حفص اختلفت الرواية عنه في زيادة هذه اللفظة \"لرجيم\" ولعل الأقرب في هذا الإسناد هو إثبات هذه الزيادة، لا سيما أن الإمام أحمد أثبتها في روايته عن حفص بن غياث. -والله أعلم-.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يملك =\n⦗٧٨⦘ = نفسه عند الغضب وبأي شيء يذهب الغضب ٤/ ٢٠١٥، رقم ١١٠ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب ما ينهى من السباب واللعن ٥/ ٢٢٤٨، رقم ٥٧٠١) من طريق عمر بن حفص عن أبيه به.\nفائدة الاستخراج: ساق مسلم الإسناد، وأتم المصنف السياق إسنادا ومتنًا.","vol":"20","page":77},{"text":"١١٣٩٦ - [و] (^١) حدثنا أبو أمية، [قال] (^٢): حدثنا ابن أبي شيبة (^٣) حدثنا حفص بن غياث بمثله (^٤).\n_________\n(^١) زيادة من (ك).\n(^٢) زيادة من (ك).\n(^٣) هو: أبو بكر بن أبي شيبة الحافظ، شيخ الإمام مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٤) تقدم تخريجه في الحديث رقم (١١٣٩٥).","vol":"20","page":78},{"text":"١١٣٩٧ - حدثنا محمد بن يحيى بن سهل بن محمد العسكري (^١)، حدثنا سهل بن عثمان (^٢)، حدثنا حفص بن غياث (^٣) بإسناده: قال: فقال رجل: يا رسول الله! وما هو؟ قال: \"أعوذ بالله من الشيطان\" قال: فقام الرجل إليه فقال: قل: أعوذ بالله من الشيطان، قال الرجل: أترى بي شيئا (^٤).\n_________\n(^١) لم أقف عليه، وهو من الرواة عن سهل كما في تهذيب الكمال (١٢/ ١٩٩).\n(^٢) ابن فارس الكندي، أبو مسعود العسكري الحافظ، نزيل الري.\n(^٣) موضع الالتقاء هو: حفص بن غياث.\n(^٤) انظر: تخريج الحديث رقم (١١٣٩٥).\nفائدة الاستخراج: أن هذه الرواية ليست فيها لفظ: \"الرجيم\".","vol":"20","page":78},{"text":"١١٣٩٨ - حدثنا الصغاني، حدثنا عفان، حدثنا حماد بن سلمة (^١)، عن ثابت، عن أنس أن رسول الله ﷺ قال: \"لما خلق الله ﷿ آدم ﵇ صوره، ثم تركه في الجنة ما شاء الله أن يتركه، فجعل إبليس يطيف به (^٢)، فلما رآه أجوف (^٣) عرف أنه خلق لا يتمالك (^٤).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) يطيف: إذا استدار حواليه. شرح صحيح مسلم (١٦/ ٢٤٨)، لسان العرب (٩/ ٢٢٥).\n(^٣) الذي له جوف، وقيل: الذي داخله خال. النهاية (١/ ٣١٦)، شرح صحيح مسلم (١٦/ ٢٤٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب خلق الإنسان خلقا لا يتمالك ٤/ ٢٠١٦، رقم ١١١).\nفائدة الاستخراج:\nرواية عفان بن مسلم الصفار، عن حماد بن سلمة، وهو من أوثق أصحاب حماد بن سلمة، قال ابن معين: \"من أراد أن يكتب حديث حماد بن سلمة فعليه بعفان\".\nشرح علل الترمذي (٢/ ٧٠٧).","vol":"20","page":79},{"text":"<span data-type='title' id=toc-1428>باب بيان حرمة وجه الإنسان وحرمته، وعقاب من يعذبه أو يؤذيه</span>","vol":"20","page":80},{"text":"١١٣٩٩ - حدثنا محمد بن عبد الملك الواسطي، حدثنا أبو علي الحنفي (^١)، حدثنا المثنى القصير (^٢)، عن قتادة، عن أبي أيوب (^٣)، عن أبي هريرة قال رسول الله ﷺ: \"إذا قاتل أحدكم أخاه فليجتنب الوجه فإن الله ﷿ خلق آدم على صورته\" (^٤).\n_________\n(^١) هو: عبيد الله بن عبد المجيد البصري.\n(^٢) هو: ابن سعيد الضبعي، وهو موضع الالتقاء.\n(^٣) اسمه يحيى، ويقال: حبيب بن مالك المراغي الأزدي. تهذيب الكمال (٣٣/ ٦٠).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه ٤/ ٢٠١٧، رقم ١١٥).\nوأخرجه البخاري في صحيحه (كتاب العتق -باب إذا ضرب العبد فليجتنب الوجه-٢/ ٩٠٢، رقم ٢٤٢٠)، من طريق سعيد المقبري، عن أبيه عن أبي هريرة، وليس فيه قوله: \"فإن الله خلق آدم على صورته\".\nتنبيه: قد تكلم العلماء ﵏ في عود الضمير في هذا الحديث في قوله: \"على صورته\" واختلفوا فيه على أقوال ثلاثة:\n١ - أن الضمير يعود على المضروب.\n٢ - أن الضمير يعود على آدم.\n٣ - أن الضمير يعود على الله تعالى، وهذا هو قول أهل السنة والجماعة، حيث جاءت الرواية الأخرى، المبينه لذلك من حديث ابن عمر ﵄ مرفوعًا: \"لا =\n⦗٨١⦘ = تقبحوا الوجه، فإن الله خلق آدم على سورة الرحمن\" صححه الإمام أحمد وإسحاق بن راهويه، وشيخ الإسلام ابن تيمية … وغيرهم، انظر: كتاب عقيدة أهل الإيمان (ص ١٢ - ٢٦).\nوقد كتب في هذه المسألة فضيلة الشيخ: حمود التويجري ﵀ كتابا نفيسًا، وسماه \"عقيدة أهل الإيمان في خلق آدم على سورة الرحمن\" بين فيه أقوال العلماء وأدلتهم ورجح القول الثالث، ونقل كلام شيخ الإسلام في هذه المسألة، وأجاب عن الأقوال الأخرى وأدلتهم، فأجاد وأفاد.","vol":"20","page":80},{"text":"١١٤٠٠ - حدثنا عثمان بن خرزاذ، حدثنا سهل بن صالح (^١)، حدثنا أبو داود، حدثنا المثنى بن سعيد (^٢)، بمثله (^٣) بطوله. \"إن الله خلق آدم على صوته\".\nرواه عبد الرحمن بن مهدي (^٤) عن المثنى [بتمامه] (^٥).\n_________\n(^١) ابن حكيم الأنطاكي، أبو سعيد البزار.\nوثقه أبو حاتم، والذهبي، وذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\"، وقال ابن حجر: \"صدوق\". انظر: الجرح (٤/ ١٩٩)، الثقات (٨/ ٢٩٢)، تهذيب الكمال (١٢/ ١٩٠)، الكاشف (١/ ٤٦٩)، التقريب (ص ٢٥٨).\n(^٢) الضبعي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٣٩٩).\n(^٤) هذه الرواية أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه- ٤/ ٢٠١٧ - رقم ١١٥) من طريق محمد بن حاتم، عن عبد الرحمن بن مهدي به.\n(^٥) زيادة من (ك).","vol":"20","page":81},{"text":"١١٤٠١ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا المثنى، (^١) عن قتادة (^٢)، عن أبي أيوب (^٣) الأزدي، عن أبي هريرة عن النبي ﷺ قال: \"إذا قاتل أحدكم أخاه فليتق الوجه\" (^٤).\n_________\n(^١) ابن سعيد الضبعي.\n(^٢) ابن دعامة السدوسي، وهو: موضع الالتقاء.\n(^٣) جاء في الأصل: \"عن أيوب الأزدي\"، والتصويب من نسخة (ك) وصحيح مسلم.\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه ٤/ ٢٠١٧، رقم ١١٦).\nوتقدم تخريج البخاري للحديث انظر: حديث رقم (١١٢٩٩).\nفائدة الاستخراج: جاء عند مسلم: (أبو أيوب)، وجاءت نسبته عند المصنف (أبي أيوب الأزدي).","vol":"20","page":82},{"text":"١١٤٠٢ - حدثني عبد الله بن أحمد بن حنبل، ومحمد بن محمد بن رجاء بن السندي، قالا: حدثنا عبيد الله بن معاذ بن معاذ (^١)، حدثنا أبي، حدثنا شعبة، عن قتادة، سمع أبا أيوب (^٢)، يحدث عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا قاتل أحدكم [أخاه] (^٣) فلا يلطمن (^٤) الوجه\" (^٥).\n_________\n(^١) العنبري، وهو شيخ مسلم في هذا الحديث، فهو موضع الالتقاء.\n(^٢) هو: يحيى بن مالك المراغي الأزدي.\n(^٣) زيادة من (ك).\n(^٤) اللطم: هو ضرب الخد وصفحة الجسد بالكف مفتوحة. القاموس (ص ١٤٩٤).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه ٤/ ٢٠١٧، رقم ١١٤). =\n⦗٨٣⦘ = وتقدم تخريج البخاري للحديث. انظر: حديث رقم (١١٣٩٩).","vol":"20","page":82},{"text":"١١٤٠٣ - حدثنا يعقوب بن سفيان، حدثنا عمرو بن عاصم (^١) حدثنا همام (^٢) (^٣)، عن قتادة قال: حدثنا أبو أيوب، عن أبي هريرة أن رسول الله ﷺ قال: \"إذا قاتل أحدكم أخاه فليجتنب الوجه\" (^٤).\n_________\n(^١) ابن الوازع الكلابي القيسي.\n(^٢) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٢٩/ ب).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه ٤/ ٢٠١٧، رقم ١١٦).\nوتقدم تخريج البخاري للحديث انظر: حديث رقم (١١٣٩٩).\nفائدة الاستخراج: تصريح قتادة بسماعه الحديث من أبي أيوب يحيى بن مالك المراغي.","vol":"20","page":83},{"text":"١١٤٠٤ - حدثنا عثمان بن خرزاذ، حدثنا هشام بن عبد الملك (^١)، حدثنا همام بمثله (^٢).\n_________\n(^١) ابن الوليد الطيالسي.\n(^٢) انظر: تخريج الحديث رقم (١١٤٠٣).","vol":"20","page":83},{"text":"١١٤٠٥ - حدثنا عمار بن رجاء، حدثنا حبان (^١)، حدثنا همام (^٢)، عن قتادة، عن أبي أيوب عن أبي هريرة أن النبي ﷺ: \"إذا\n⦗٨٤⦘ قاتل أحدكم أخاه فليجتنب الوجه\" (^٣).\n_________\n(^١) ابن هلال البصري.\n(^٢) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٤٠٣).","vol":"20","page":83},{"text":"١١٤٠٦ - حدثنا أحمد بن شيبان الرملي، حدثنا سفيان بن عيينة (^١) عن أبي الزناد، عن الأعرج، عن أبي هريرة أن النبي ﷺ قال: \"إذا ضرب أحدكم أخاه فليجتنب الوجه\". (^٢)\n_________\n(^١) موضع الالتقاء هو: سفيان بن عيينة.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه ٤/ ٢٠١٦، رقم ١١٢).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٣٩٩).\nفائدة الاستخراج: ساق مسلم بعض الإسناد، وأحال على رواية المغيرة عن أبي الزناد، وأتم أبو عوانة السياق إسنادًا، ومتنًا.","vol":"20","page":84},{"text":"١١٤٠٧ - ز- حدثنا الترمذي، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا أبو الزناد بإسناده مثله (^٢).\nزاد الحميدي: \"فإن الله ﷿ خلق آدم على صورته\" (^٣).\n⦗٨٥⦘ إلى هنا أخرجه مسلم.\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٤٠٦).\n(^٣) هذه الزيادة لم يخرجها مسلم من طريق ابن عيينة، ورواها الحميدي في مسنده (٢/ ٤٧٦، رقم ١١٢١) عن سفيان به. ورواها الإمام أحمد في مسنده (٢/ ٢٤٤)، عن سفيان به، ورواها ابن أبي عمر العدني كما في الشريعة للآجري (٢/ ١٠٦، رقم ٧٦٦).\nوإبراهيم بن بشار، كما في صحيح ابن حبان (١٢/ ٤١٩، رقم ٥٦٠٥ الإحسان). =\n⦗٨٥⦘ = فهذه الزيادة صحيحة ثابتة من طريق سفيان بن عيينة عن أبي الزناد.\nولا يضر ذلك رواية من لم يروها، كزهير بن حرب، وعمرو الناقد وروايتهم عند مسلم، وأحمد بن شيبان الرملي، كما عند المصنف برقم (١١٤٠٦) والبيهقي (٨/ ٣٢٧).","vol":"20","page":84},{"text":"١١٤٠٨ - حدثنا أبو العباس أحمد بن محمد بن عيسى القاضي (^١)، حدثنا القعنبي (^٢)، حدثنا الغيرة بن عبد الرحمن القرشي، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال النبي ﷺ: \"إذا قاتل أحدكم أخاه فليجتنب الوجه\" (^٣).\nرواه أبو عوانة (^٤)، عن سهيل [بن أبي صالح] (^٥)، عن أبيه، عن أبي\n⦗٨٦⦘ هريرة، [عن النبي ﷺ بـ] (^٦) مثله.\n_________\n(^١) البرتي.\n(^٢) هو: عبد الله بن مسلمة بن قعنب، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن ضرب الوجه- ٤/ ٢٠١٦، رقم (١١٢) من طريق عبد الله بن مسلمة بن قعنب عن المغيرة عنه به.\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٣٩٩).\n(^٤) هو: الوضاح بن عبد الله اليشكري، وروايته أخرجها مسلم في صحيحه من طريق شيبان بن فروخ عن أبي عوانة به (كتاب البر والصلة -باب النهي عن ضرب الوجه- ٤/ ٢٠١٦ رقم (١١٣).\n(^٥) زيادة من (ك).\n(^٦) زيادة من (ك).","vol":"20","page":85},{"text":"١١٤٠٩ - حدثنا محمد بن عبد الله بن عبد الحكم، ويونس بن عبد الأعلى، قالا: حدثنا أنس بن عياض (^١)، حدثنا هشام بن عروة (^٢)، عن أبيه، عن هشام بن حكيم بن حزام أنه سمع النبي ﷺ يقول: \"إن الله ﷿ يعذب يوم القيامة الذين يعذبون الناس في الدنيا\".\nقال: وكان مرّ على قوم بأرض الشام في الشمس، فقال: ما شأنهم؟ قال: حبسوا بالجزية (^٣)، فدخل على عمير بن سعد، -وكان على فلسطين- (^٤)، فقال: يا عمير! ما هؤلاء الذين حبسوا في الشمس؟ قال: حبسوا بالجزية، قال: فأشهد على رسول الله ﷺ أنه قال: يعذب يوم القيامة الذين يعذبون الناس في الدنيا (^٥).\n_________\n(^١) ابن ضمرة الليثي.\n(^٢) ابن الزبير، وهو موضع الالتقاء.\n(^٣) هي عبارة عن المال الذي يعقد لكتابي عليه الذمة، وهي فعلة من الجزاء، قيل: لأنها جزاء قيل: لأنها جزاء تركهم ببلاد الإسلام. النهاية (١/ ٢٧١)، تحرير ألفاظ التنبيه للنووي (ص ٣١٨)، فتح الباري (٦/ ٢٩٩).\n(^٤) بالكسر ثم الفتح، وسكون السين وطاء مهملة، وآخره نون: آخر كور الشام من ناحية مصر، قصبتها بيت المقدس. مراصد الإطلاع (٣/ ١٠٤٢).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوعيد الشديد لمن =\n⦗٨٧⦘ = عذب الناس بغير حق- ٤/ ٢٠١٧، رقم ١١٨).\nفائدة الاستخراج: فيه ذكر دخول هشام بن حكيم، على عمير بن سعد والي فلسطين، ومخاطبته في شأن أولئك الناس الذي أقيموا في الشمس.","vol":"20","page":86},{"text":"١١٤١٠ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني يحيى بن عبد الله بن سالم (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن هشام بن حكيم: أنه على قوم بأرض الشام، فقال: ما شأنهم؟ قال: حبسوا في الجزية، فدخل على عمير [بن سعد] (^٣) -وكان على فلسطين- فقال: يا عمير … فذكر مثله (^٤).\nرواه ابن نمير (^٥) وغيره (^٦) عن هشام.\n_________\n(^١) ابن عبد الله بن عمر بن الخطاب.\n(^٢) ابن الزبير، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١٤٠٩).\n(^٥) هو: عبد الله بن نمير الهمداني، وروايته عن هشام بن عروة لم أقف عليها.\n(^٦) كحفص بن غياث، وأبي أسامة، ووكيع، وأبي معاوية، وجرير كلهم عن هشام بن عروة به، وروايتهم عند مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوعيد الشديد لمن عذب الناس بغير حق-٤/ ٢٠١٧، ٢٠١٨، رقم ١١٧، ١١٨).","vol":"20","page":87},{"text":"١١٤١١ - حدثنا يونس بن عبد الأعلى في كتاب الجزية (^١)،\n⦗٨٨⦘ حدثنا ابن وهب (^٢)، قال: أخبرني يونس، عن ابن شهاب، عن عروة بن الزبير، أن هشام بن حكيم وجد رجلًا وهو على (^٣) حمص شمّس (^٤) ناسا من النبط (^٥) في أداء الجزية، قال هشام: ما هذا؟ إني سمعت رسول الله ﷺ يقول: \"إن الله يعذب الذين يعذبون الناس في الدنيا\" (^٦).\n_________\n(^١) لم أقف على هذا الكتاب.\n(^٢) هو: عبد الله بن وهب القرشيّ مولاهم المصري، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٣٠/ أ).\n(^٤) التشميس: بسط الشيء في الشمس، القاموس المحيط (ص ٧١٢).\n(^٥) جاء في الأصل: القبط، والتصويب من نسخة (ك)، وصحيح مسلم، وتحفة الأشراف (٩/ ٧١)، والنبط هم نصارى الشام. انظر: المشارق (٢/ ٣).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوعيد الشديد لمن عذب الناس بغير حق- ٤/ ٢٠١٨، رقم ١١٩).","vol":"20","page":87},{"text":"<span data-type='title' id=toc-1429>باب: [بيان] (^١) وجوب أخذ من كان معه سهم بنصله (^٢) إذا مر به في المسجد، والعلة التي لها أمر (^٣)، والدليل على أنه يجب على الرجل أن لا يصيب أحدًا من المسلمين بشيء يؤذيه بيد، أو غيرها</span>\n_________\n(^١) زيادة من (ك).\n(^٢) النصل: هو حديدة السهم. القاموس المحيط (ص ١٣٧٣).\n(^٣) قال الزركشي: \"والمعني في ذلك: تأكيد حرمة المسلم لئلا يروع بها أو يؤذي، لأن المساجد مملوءة بالخلق، ولا سيما في أوقات الصلوات، إعلام الساجد في أحكام المساجد للزركشي (٣٥٥).","vol":"20","page":89},{"text":"١١٤١٢ - حدثنا أبو داود الحراني، حدثنا علي بن المديني، حدثنا سفيان (^١)، قال: قلت لعمرو (^٢): سمعت جابرا يقول: مرّ رجل في المسجد بسهام، فقال له النبي ﷺ: \"خذ بنصالها\"، قال: نعم (^٣).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) ابن دينار، كما قال الحافظ في الفتح (١/ ٦٥١).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب أمر من بسلاح في مسجد أو سوق، أو غيرها من المواضع الجامعة للناس أن يمسك بنصالها- ٤/ ٢٠١٨، رقم ١٢٠).\nوأخرجه البخاري في صحيحه (كتاب الصلاة -باب يأخذ بنصول النبل إذا في المسجد- ١/ ١٧٣، رقم ٤٤١)، وأيضا في (كتاب الفتن -باب قول النبي ﷺ: \"من حمل علينا السلام فليس منا-٦/ ٢٥٩١، رقم ٦٦٦٢) من طريق =\n⦗٩٠⦘ = قتيبة بن سعيد، وعلي بن المديني عن سفيان به.","vol":"20","page":89},{"text":"١١٤١٣ - حدثنا أبو حميد المصيصي، حدثنا حجاج، قال: قال ابن جريج: أخبرني أبو الزبير (^١)، أنه أنه سمع جابر بن عبد الله، عن النبي ﷺ أنه قال: \"إذا مر أحدكم بنبل (^٢) في المسجد، فليمسك بيده على نصالها\" (^٣).\n_________\n(^١) هو: محمد بن مسلم المكي، وهو: موضع الالتقاء.\n(^٢) النبل: بفتح النون وسكون الموحدة، وبعدها لام وهي: السهام العربية.\nالقاموس (ص ١٣٦٩ فتح الباري (١/ ٦٥١).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب أمر من بسلاح في مسجد أو سوق أو غيرها -٤/ ٢٠١٩، رقم ١٢٢).\nوتقدم تخريج البخاري للحديث من طريق عمرو بن دينار عن جابر، انظر: حديث رقم (١١٤١٢).\nفوائد الاستخراج: تصريح أبي الزبير بسماعه الحديث من جابر ﵁.","vol":"20","page":90},{"text":"١١٤١٤ - حدثنا أبو أمية، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، عن عمرو بن دينار، عن جابر بن عبد الله: أن رجلا مرّ بأسهم في المسجد قد أبدا نصولها، فأُمر أن يأخذ بنصولها كي لا يخدش مسلمًا (^٢).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب أمر من بسلاح في مسجد أو سوق، أو غيرها من المواضع الجامعة للناس أن يمسك بنصالها- =\n⦗٩١⦘ =٤/ ٢٠١٩، رقم ١٢١).\nوأخرجه البخاري في صحيحه (كتاب الفتن -باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا- ٦/ ٢٥٩٢، رقم ٦٦٦٣). من طريق أبي النعمان (محمد بن الفضل) عن حماد به.","vol":"20","page":90},{"text":"١١٤١٥ - حدثنا أحمد بن شيبان، حدثنا مؤمل (^١)، حدثنا حماد بن زيد (^٢)، عن عمرو بن دينار قال: سمعت جابرا بمثله (^٣).\n_________\n(^١) بوزن محمد: ابن إسماعيل، أبو عبد الرحمن البصري. التقريب (٥٥٥).\n(^٢) موضع الالتقاء هو: حماد بن زيد.\n(^٣) انظر تخريج الحديث رقم (١١٤١٤).","vol":"20","page":91},{"text":"١١٤١٦ - حدثنا أبو يحيى بن أبي مسرة المكي، حدثنا القرئ، حدثنا الليث بن سعد (^١) ح\nوحدثنا الدنداني، حدثنا أحمد بن يونس، حدثنا الليث بن سعد، عن أبي الزبير، عن جابر، عن رسول الله ﷺ: أنه أمر رجلًا كان يتصدق بالنبل في المسجد، أن لا يمر بها إلا وهو آخذ بنصولها (^٢).\n_________\n(^١) موضع الالتقاء هو: الليث بن سعد.\n(^٢) انظر تخريج الحديث رقم (١١٤١٣).","vol":"20","page":91},{"text":"١١٤١٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني الليث (^١)، وعمرو بن الحارث (^٢)، عن أبي الزبير، عن جابر أنه قال:\n⦗٩٢⦘ كان رجل يتصدق بنبل في المسجدِ، فأمره رسول الله ﷺ ألا يمر بها إلا\nوهو آخذ بنصولها (^٣).\n_________\n(^١) ابن سعد، وهو موضع الالتقاء.\n(^٢) ابن يعقوب بن عبد الله الأنصاري مولاهم، أبو أمية المصري.\n(^٣) انظر تخريج الحديث رقم (١١٤١٣).","vol":"20","page":91},{"text":"١١٤١٨ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، قال: قال رسول الله ﷺ:\n\"إذا أحدكم في مسجدنا أو سوقنا بنبل فليمسك على نصالها بكفه، لا يصيب أحدًا من المسلمين بأذىً\" (^٢).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب أمر من بسلاح في مسجد أو سوق أو غيرها-٤/ ٢٠١٩، رقم ١٢٤).\nوأخرجه البخاري في صحيحه (كتاب الفتن -باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا\" - ٦/ ٢٥٩٢، رقم ٦٦٦٤) من طريق محمد بن العلاء عن أبي أسامة به.\nفائدة الاستخراج: أن رواية مسلم جاءت على الشك \"فليمسك على نصالها، أو ليقبض على نصالها\" وجاءت رواية المصنف بالجزم.","vol":"20","page":92},{"text":"١١٤١٩ - حدثنا أبو البحتري [¬*]، حدثنا أبو أسامة (^١) بمثله: \"ومعه نبل فليسمك على نصالها بكفه أن تصيب أحدًا من المسلمين\"، أو قال:\n⦗٩٣⦘ \"فليقبض على نصالها\" (^٢).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٤١٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البحتري)، وصوابه: (البختري)، ولعله خطأ طباعي، وقد تصحف كذلك في (١١٣٩٢، ١١٨٠٦)، وهو على الصواب في إتحاف المهرة (١٢٢٧٨)، وسائر مواضع الكتاب.","vol":"20","page":92},{"text":"١١٤٢٠ - حدثنا أحمد بن عصام الأصبهاني، حدثنا أبو أحمد الزبيري، حدثنا بريد (^١)، عن أبي بردة، عن أبي موسى (^٢)، عن النبي ﷺ قال: \"إذا أحدكم في مسجدنا أو سوقنا وفي يده سهام، فليمسك على نصالها، لا يعقر (^٣) بها أحدًا\" (^٤).\n_________\n(^١) ابن عبد الله بن أبي موسى الأشعري، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٣٠ /ب).\n(^٣) أي: لا يجرح. انظر: القاموس (ص ٥٦٩)، فتح الباري (١/ ٦٥٢).\n(^٤) انظر: تخريج الحديث رقم (١١٤١٨).\nفائدة الاستخراج: بيان ماجاء مجملا عند مسلم: \"أن يصيب أحدا من المسلمين منها بشيء\" حيث جاء تفسير ذلك في رواية المصنف \"لا يعقرها أحدا\".","vol":"20","page":93},{"text":"١١٤٢١ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني، حدثنا بريد (^١)، بإسناده: \"من مر في سوقنا، أو [في] (^٢) مسجدنا، ومعه نبل فليمسك يده على نصولها\" (^٣).\n_________\n(^١) ابن عبد الله بن أبي بردة، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٤١٨).","vol":"20","page":93},{"text":"١١٤٢٢ - حدثنا جعفر الصائغ، حدثنا عفان بن مسلم، حدثنا\n⦗٩٤⦘ حماد بن سلمة (^١)، عن ثابت، عن أبي بردة، عن أبي موسى، أن رسول الله ﷺ قال: \"إذا مرّ أحدكم في مجلس أو مسجد، وبيده نبل فليأخذ بنصالها\" (^٢).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب أمر من مر بسلاح في مسجد أو سوق أو غيرهما-٤/ ٢٠١٨ - رقم ١٢٣)، وتقدم تخريج البخاري لحديث أبي موسى، انظر: حديث رقم (١١٤١٨).\nفائدة الاستخراج: وقع في رواية المصنف: \"مسجد\"، وعند مسلم \"سوق\".","vol":"20","page":93},{"text":"١١٤٢٣ - حدثني مهدي بن الحارث، حدثنا موسى (^١)، حدثنا حماد بن سلمة (^٢) بمثله: \"ثم ليأخذ بنصالها\"، فقال أبو موسى: والله ما متنا حتى سددناها (^٣)، بعضنا في وجوه بعض (^٤).\n_________\n(^١) ابن إسماعيل المنقري التبوذكي.\n(^٢) موضع الالتقاء هو: حماد بن سلمة.\n(^٣) بالسين المهملة: من السداد، وهو القصد والاستقامة.\nوالمعنى: أي قومناها إلى وجوهم، وهي كناية عما وقع من قتال بعضهم بعضا في تلك الحروب الواقعة في الجمل وصفين. شرح صحيح مسلم (١٦/ ٢٥٦)، فتح الباري (١٣/ ٢٩).\n(^٤) هذه الزيادة أخرجها مسلم في صحيحه بعد حديث أبي موسى الذي تقدم تخريجه عند المصنف برقم (١١٤٢٢)، انظر: صحيح مسلم (كتاب البر والصلة والآدب- باب من مر بسلاح في مسجد أو سوق .. -٤/ ٢٠١٩ - رقم ١٢٣).","vol":"20","page":94},{"text":"<span data-type='title' id=toc-1430>باب: [بيان] (^١) عقوبة من يشير إلى مسلم بحديدة أو سلاح</span>\n_________\n(^١) زيادة من (ك).","vol":"20","page":95},{"text":"١١٤٢٤ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ، فذكر أحاديثًا منها: وقال رسول الله ﷺ \"لا يشير أحدكم إلى أخيه بسلاح، فإنه لا يدري أحدكم لعل الشيطان أن ينزع (^٢) في يده، فيقع في حفرة من نار (^٣) \" (^٤).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) قال النووي: ضبطاه بالعين المهملة، وكذا نقله القاضي عن جميع روايات مسلم، وكذا هو في نسخ بلادنا، ومعناه: يرمي في يده، ويحقق ضربته ورميته\".\nشرح صحيح مسلم (١٦/ ٢٥٨)، انظر: المشارق (٢/ ٩).\n(^٣) في (ك): \"من النار\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الإشارة بالسلاح إلى مسلم (٤/ ٢٠٢٠) رقم (١٢٦).\nوأخرجه البخاري في صحيحه (كتاب الفتن -باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا\" -٦/ ٢٥٩٢ - رقم ٦٦٦١).","vol":"20","page":95},{"text":"١١٤٢٥ - حدثنا أبو داود (^١) السجزي (^٢)، حدثنا النفيلي (^٣) حدثنا\n⦗٩٦⦘ سفيان بن عيينة (^٤)، عن أيوب، عن محمد قال: سمعت أبا هريرة يقول: قال أبو القاسم ﷺ: \"من أشار إلى أخيه بحديدة، فإن الملائكة تلعنه، حتى وإن كان أخاه من أبيه وأمه\" (^٥).\n_________\n(^١) هو السجستاني، صاحب السنن.\n(^٢) بكسر السين المهملة، وسكون الجيم، وفي آخرها الزاي، هذه النسبة إلى سجستان، قال ابن ماكولا: \"هذه النسبة على غير قياس\". الإكمال (٤/ ٥٤٩، ٥٥٠)، الأنساب (٧/ ٨٠).\n(^٣) هو: عبد الله بن محمد بن علي بن نفيل، أبو جعفر النفيلي الحراني.\n(^٤) موضع الالتقاء هو: سفيان بن عيينة.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآدب -باب النهي عن الإشارة بالسلاح إلى مسلم-٤/ ٢٠٢٠ رقم (١٢٥)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٢٤).","vol":"20","page":95},{"text":"١١٤٢٦ - حدثنا أبو حاتم الرازي (^١)، حدثنا الأنصاري، (^٢)، حدثنا ابن عون (^٣)، وهشام بن حسان (^٤)، عن محمد بن سيرين، عن أبي هريرة قال: [قال] (^٥) النبي ﷺ ح\nوحدثنا محمد بن عبد الملك الدقيقي، حدثنا يزيد بن هارون (^٦)، أخبرنا ابن عون، عن محمد بن سيرين، عن أبي هريرة قال: قال النبي ﷺ: \"الملائكة تلعن أحدكم إذا أشار بحديدة، وإن كان أخاه لأبيه وأمه\" (^٧).\n_________\n(^١) هو: محمد بن إدريس، إمام الجرح والتعديل.\n(^٢) هو: محمد بن عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري، أبو عبد الله البصري.\n(^٣) هو: عبد الله بن عون بن أرطبان، أبو عون البصري، وهو موضع الالتقاء.\n(^٤) القردوسي، أبو عبد الله البصري.\n(^٥) زيادة من (ك).\n(^٦) الواسطي، وهو موضع الالتقاء في الإسناد الثاني.\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن الإشارة =\n⦗٩٧⦘ = بالسلاح إلى مسلم-٤/ ٢٠٢٠ - رقم ١٢٥ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٢٤).\nفوائد الاستخراج: ١/ رواية هشام بن حسان الحديث عن ابن سيرين، مقرونا مع ابن عون.\n٢ / ذكر المصنف لفظ رواية ابن عون، واقتصر مسلم على ذكر الإسناد، ثم أحال على لفظ رواية أيوب عن ابن سيرين.","vol":"20","page":96},{"text":"<span data-type='title' id=toc-1431>باب: الترغيب في عزل الأذى عن الطريق، إذا نوى بعزله، أن لا يؤذي الناس، وينوي به الرفق بالمسلمين</span>","vol":"20","page":97},{"text":"١١٤٢٧ - حدثنا محمد بن عامر المصيصي (^١)، حدثنا محمد بن عيسى (^٢) بن الطباع، حدثنا خالد (^٣) الواسطي، عن سهيل (^٤)، عن أبيه، عن أبي هريرة قال: قال رسول ﷺ \"رجل بغصن شوك على ظهر الطريق فقال: لو نحيت هذا عن الناس يؤذيهم، ففعل فغفر له\" (^٥).\n_________\n(^١) ويقال: الأنطاكي، أبو عمر، نزيل الرملة. تهذيب الكمال (٢٥/ ٤٢٥).\n(^٢) (ك ٥/ ٢٣١ / أ).\n(^٣) ابن عبد الرحمن بن يزيد الطحان، الواسطي.\n(^٤) ابن أبي صالح (ذكوان) السمان، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآدب -باب فضل إزالة الأذى عن الطريق-٤/ ٢٠٢١ - رقم ١٢٨)، وأخرجه البخاري في صحيحه (كتاب الأذان -باب فضل التهجير إلى الظهر- ١/ ٢٣٣ - رقم ٦٢٤) من طريق قتيبة عن مالك عن سمي عن أبي صالح عن أبي هريرة (بنحوه).","vol":"20","page":97},{"text":"١١٤٢٨ - حدثنا عباس الدوري، حدثنا خالد بن مخلد، حدثنا\n⦗٩٨⦘ سليمان بن بلال، قال: حدثني سهيل (^١)، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"بينما رجل يمشي في الطريق إذ مر على جذل (^٢)، أو جذم (^٣) شوك -الشك من أبي عوانة- (^٤) فقال: لأميطن هذا لعل الله أن يغفر لي، فرفعه، فغفر الله له\" (^٥).\n_________\n(^١) ابن صالح، وهو موضع الالتقاء.\n(^٢) الجذل -بكسر الجيم وفتحها-: هو أصل الشجرة بعد ذهاب الفرع، وقد يجعل العود جذلا. النهاية (١/ ٢٥١)، القاموس المحيط (ص ١٢٦١).\n(^٣) بالكسر: أصل الشيء، وجذم الشجرة: أصلها. لسان العرب (١٢/ ٨٩).\n(^٤) أي المصنف ﵀.\n(^٥) انظر: تخريج الحديث رقم (١١٤٢٧).\nفائدة الاستخراج: زيادة في الحديث، وهي قول الرجل: \"لأميطن هذا .... \".","vol":"20","page":97},{"text":"١١٤٢٩ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى (^١)، حدثنا شيبان، عن الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"لقد رأيت رجلا يتقلب في الجنة، في شجرة قطعها من ظهر الطريق كانت (^٢) تؤذي الناس\" (^٣).\n_________\n(^١) ابن باذام العبسي، وهو موضع الالتقاء.\n(^٢) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"كان\".\n(^٣) أخرجه مسلم (كتاب البر والصلة والآدب، باب فضل إزالة الأذى عن الطريق، ٤/ ٢٠٢١ رقم ١٢٩). وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٢٧).","vol":"20","page":98},{"text":"١١٤٣٠ - حدثنا الحسن بن عفان، حدثنا ابن نمير، عن\n⦗٩٩⦘ الأعمش (^١)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"كان على الطريق غصن شجرة تؤذي الناس، فأماطها رجل، فأدخل الجنة\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٤٢٩).\nفائدة الاستخراج: أن رواية ابن نمير فيها أن الرجل أماط الغصن، ورواية شيبان التي تقدمت أنه قطعها.","vol":"20","page":98},{"text":"١١٤٣١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك (^١)، عن سمي (^٢)، عن أبي صالح، عن أبي هريرة، أن رسول ﷺ قال: \"بينما رجل يمشي بطريق، إذ وجد غصن شوك على الطريق، فأخرّه، فشكر الله له فغفر له\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الإمام مالك بن أنس ﵀.\n(^٢) ابو عبد الله المدني، مولى أبي بكر بن عبد الرحمن بن الحارث تهذيب الكمال (١٢/ ١٤١).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل إزالة الأذى عن الطريق- ٤/ ٢٠٢١ - رقم ١٢٧)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٢٧) من طريق قتيبة عن مالك به.","vol":"20","page":99},{"text":"١١٤٣٢ - حدثنا محمد بن يحيى، حدثنا محمد بن كثير العبدي، حدثنا حماد بن سلمة (^١) [قال] (^٢): حدثنا ثابت، عن أبي رافع، عن أبي هريرة، أن رسول ﷺ قال: \"كانت شجرة تضر بأهل الطريق، فقطعها\n⦗١٠٠⦘ رجل، فعزلها عن الطريق، فدخل الجنة\" (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في كتاب البر والصلة، باب فضل إزالة الأذى عن الطريق، ٤/ ٢٠٢١ - رقم ١٣٠)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٢٧).\nفائدة الاستخراج: زيادة في ألفاظ الحديث، وهي قوله: \"فعزلها عن الطريق\".","vol":"20","page":99},{"text":"١١٤٣٣ - حدثني عبد المؤمن بن أحمد الجنديسابوري (^١)، حدثنا سهل بن عثمان العسكري، حدثنا عقبة بن خالد (^٢)، عن هشام بن عروة، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"غفر لرجل أخر غصن شوك\" (^٣). قال سهل: يعني عن الطريق. وهو غريب (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) السكوني، أبو مسعود الكوفي.\n(^٣) إسناد المصنف فيه: عبد المؤمن بن أحمد، لم أقف على ترجمته.\nوالحديث أخرجه أحمد في المسند (٢/ ٤٣٩) من طريق شيخه ابن نمير عن هشام بن عروة به، وهذا إسناد صحيح. وأصل الحديث في الصحيحين من طريق أبي صالح (ذكوان السمان) عن أبي هريرة، وانظر: حديث رقم (١١٤٢٧).\n(^٤) أي: من هذا الوجه، ولكن زالت هذه الغرابة عند ما أخرج أحمد الحديث في مسنده\nمن طريق ابن نمير عن هشام بن عروة به.","vol":"20","page":100},{"text":"١١٤٣٤ - حدثنا يزيد بن سنان، ومحمد بن يحيى، وأبو أمية، قالوا: حدثنا أبو عاصم (^١)، عن أبان بن صمعة (^٢)، عن\n⦗١٠١⦘ أبي الوازع (^٣)، عن أبي برزة، قال: قلت: يا رسول الله -أو قال رجل: يا رسول الله-! دلني على عمل يدخلني الجنة، قال: \"أمط الأذى عن الطريق\" (^٤).\n_________\n(^١) هو: الضحاك بن مخلد النبيل.\n(^٢) الأنصاري، وهو موضع الالتقاء.\n(^٣) هو: جابر بن عمرو الراسبي. التقريب (ص ١٣٦).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل إزالة الأذى عن الطريق- ٤/ ٢٠٢١ - رقم ١٣١).\nفائدة الاستخراج: جاء لفظ الحديث عند مسلم \"علمني شيئا أنتفع به … \"، وعند المصنف جاء بلفظ: \"دلني على عمل يدخلني الجنة\".","vol":"20","page":100},{"text":"١١٤٣٥ - حدثنا ابن المنادي (^١)، حدثنا يونس (^٢) بن محمد (^٣)، حدثنا أبو بكر (^٤) بن شعيب بن الحبحاب، عن أبي الوازع الراسبي، أنه لقي أبا برزة الأسلمي، وأن أبا برزة قال: قلت لرسول ﷺ: يا رسول الله! إني لا أدري، تمضي وأبقى بعدك، فعلمني شيئا ينفعني الله به، قال: فقال له: \"افعل كذا، وافعل كذا -نسيه أبو بكر-، وأمط الأذى عن الطريق\" (^٥).\n_________\n(^١) هو: محمد بن عبيد الله بن المنادي.\n(^٢) (ك ٥/ ٢٣١ / ب).\n(^٣) ابن مسلم البغدادي، أبو محمد المؤدب.\n(^٤) قيل: اسمه عبد الله، وهو موضع الالتقاء. التقريب (ص ٦٢٣).\n(^٥) أخرجه مسلم (كتاب البر والصلة والآداب، باب فضل إزالة الأذى عن الطريق، ٤/ ٢٠٢٢ - رقم ١٣٢).\nفائدة الاستخراج: بيان ما وقع في رواية مسلم \"أمِرَّ الأذى\"، حيث جاءت رواية المصنف مبينة المراد من ذلك \"أمط الأذى\".","vol":"20","page":101},{"text":"١١٤٣٦ - حدثنا عمار بن رجاء، حدثنا يزيد (^١)، حدثنا أبو هلال (^٢)، حدثنا أبو الوازع (^٣)، عن أبي برزة ح\nوحدثنا السلمي، حدثنا النفيلي، حدثنا ابن علية، حدثني شداد بن سعيد (^٤)، [قال] (^٥): حدثني جابر بن عمرو الراسبي، قال: سمعت أبا برزة يقول: وذكر نحوه (^٦).\n_________\n(^١) ابن زريع.\n(^٢) هو: محمد بن سليم، أبو هلال الراسبي البصري.\nقال ابن معين: \"صالح ليس بذاك القوي\"، وقال مرة \"صدوق\"، وقال ابن مهدي وأبو زرعة والنسائي: \"ليس بالقوي\"، وقال ابن حجر: \"صدوق فيه لين\".\nانظر: تاريخ الدارمي (ص ٤٩، رقم ٣٨)، سؤالات ابن الجنيد (ص ٤٢٧، رقم ٦٤٣) وسؤالات البرذعي لأبي زرعة (٢/ ٥٠٦) تهذيب الكمال (٢٥/ ٢٩٢) التقريب (ص ٤٨١).\n(^٣) هو: جابر بن عمرو الراسبي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٤) أبو طلحة الراسبي البصري.\nوثقه أحمد، وابن معين، والنسائي، وغيرهم، وغضب ابن معين عند ما قيل له: إن ابن عرعرة يضعفه، وقال العقيلي: \"صدوق في حفظه بعض الشيء\". ثم قال: \"وله غير حديث لا يتابع على شيء منها\" وقال ابن حجر: \"صدوق يخطيء\".\nانظر: سؤالات ابن الجنيد (ص ٤٤٣، رقم (٧٠٦)، الجرح (٤/ ٣٣٠)، الضعفاء للعقيلي (٢/ ١٨٥)، تهذيب الكمال (١٢/ ٣٩٥)، التقريب (ص ٢٦٤).\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٤٣٥).\nفائدة الاستخراج: جاء عند مسلم \"أبو الوازع\" بالكنية، وجاءت رواية المصنف =\n⦗١٠٣⦘ = ببيان اسمه بأنه: \"جابر بن عمرو الراسبي\".","vol":"20","page":102},{"text":"<span data-type='title' id=toc-1432>باب: التشديد في الإساءة إلى الهر، وفي الكِبْر والتكبر على الناس وعقوبتهما</span>","vol":"20","page":103},{"text":"١١٤٣٧ - حدثنا عبد الله بن العباس (^١) الطيالسي [ببغداد] (^٢)، وأحمد بن ملاعب، وعبد الله بن أحمد (^٣) عبدان (^٤) الجواليقي (^٥)، قالوا: حدثنا نصر بن علي (^٦)، أخبرنا (^٧) عبد الأعلى، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، قال: قال النبي ﷺ: \"عذبت امرأة\n⦗١٠٤⦘ في هرة، أوثقتها، فلم تطعمها، ولم تتركها تأكل من خشاش (^٨) الأرض\" (^٩).\nقال (^١٠): وحدثنا عبد الأعلى، عن عبيد الله، عن سعيد المقبري، عن أبي هريرة، عن النبي ﷺ بمثله.\n_________\n(^١) ابن عبيد الله، أبو محمد الطيالسي.\n(^٢) زيادة من (ك).\n(^٣) ابن موسى بن زياد الأهوازي الجواليقي، أبو محمد العسكري، المعروف بـ (عبدان). انظر: طبقات علماء الحديث (٢/ ٤٠٧).\n(^٤) هكذا في الأصل، وجاء في (ك): \"بن عبدان\"، وعبدان لقب لعبد الله، كما في نزهة الألباب (٢/ ١٤).\n(^٥) بفتح الجيم والواو، وكسر اللام بعد الألف، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها القاف: هذه النسبة إلى الجواليق، وهي جمع جوالق، ولعل بعض أجداد المنتسب إليها يبيعها أو يعملها، قال ابن الأعرابي: \"الجوالق: وعاء من الأوعية معروف معرب\".\nالأنساب (٣/ ٣٦٨)، لسان العرب (١٠/ ٣٦).\n(^٦) الجهضمي، وهو شيخ مسلم في هذا الحديث، فهو موضع الالتقاء.\n(^٧) في (ك): \"حدثنا\".\n(^٨) أي: هوامها وحشراتها. النهاية (٢/ ٣٣).\n(^٩) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم تعذيب الهرة ونحوها من الحيوان الذي لا يؤذي- ٤/ ٢٠٢٢ - رقم ١٣٤).\nأخرجه البخاري في صحيحه (كتاب بدء الخلق باب خمس من الدواب فواسق يقتلن في الحرم -٣/ ١٢٠٥ - رقم ٣١٤٠) من طريق نصر بن علي عن عبد الأعلى به.\n(^١٠) أي: نصر بن علي الجهضمي، وروايته عن عبد الأعلى عن عبيد الله عن سعيد المقبري عن أبي هريرة أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب- باب تحريم تعذيب الهرة ونحوها … - (٤/ ٢٠٢٢) رقم (١٣٤) مكرر.","vol":"20","page":103},{"text":"١١٤٣٨ - حدثنا يونس بن عبد الأعلى، وبحر بن نصر، قالا: حدثنا ابن وهب، [قال] (^١): حدثني مالك (^٢)، عن نافع، عن ابن عمر، أن رسول ﷺ قال: \"عذبت امرأة في هرة، حبستها حتى ماتت جوعا، فدخلت فيها النار، يقال لها: -والله أعلم- لا أنت أطعمتيها ولا سقيتيها حين حبستيها، ولا أنت أرسلتيها فتأكل من خشاش الأرض حتى ماتت جوعا\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: الإمام مالك بن أنس ﵀.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم تعذيب الهرة ونحوها … -٤/ ٢٠٢٢ - رقم ١٣٣ مكرر)، وأخرجه البخاري في صحيحه (كتاب المساقاة -باب فضل سقي الماء- /٢/ ٨٣٤ - رقم ٢٢٣٦) من طريق إسماعيل عن مالك به. =\n⦗١٠٥⦘ = فائدة الاستخراج: ذكر أبو عوانة المتن تاما، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":104},{"text":"١١٤٣٩ - حدثنا عباس الدوري، حدثنا مطرف (^١)، عن مالك بن أنس (^٢) بإسناده: \"فتأكل من خشاش الأرض\" (^٣).\n_________\n(^١) ابن عبد الله اليساري.\n(^٢) موضع الالتقاء هو: مالك بن أنس.\n(^٣) انظر: تخريج الحديث رقم (١١٤٣٨).","vol":"20","page":105},{"text":"١١٤٤٠ - حدثنا أبو المثنى وأبو الأحوص (^١) صاحبنا قالا: حدثنا عبد الله بن محمد بن أسماء (^٢) حدثنا جويرية (^٣) عن نافع، عن ابن عمر أن رسول الله ﷺ قال: \"عذبت امرأة في هرة سجنتها حتى ماتت، فدخلت فيها النار، لا هي أطعمتها، أو سقتها، إذ حبستها، ولا هي تركتها فتأكل من خشاش الأرض\" (^٤).\n_________\n(^١) هو: إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٢) موضع الالتقاء هو: عبد الله بن محمد بن أسماء.\n(^٣) ابن أسماء بن عبيد الضبعي البصري. تهذيب الكمال (٥/ ١٧٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب تحريم تعذيب الهرة ونحوها من الحيوان الذي لا يؤذي-٤/ ٢٠٢٢ - رقم ١٣٣).\nوأخرجه البخاري في صحيحه (كتاب الأنبياء -باب … -٣/ ١٢٨٤ - رقم ٣٢٩٥) كلاهما من طريق عبد الله بن محمد بن أسماء به.","vol":"20","page":105},{"text":"١١٤٤١ - حدثنا (^١) أبو زرعة الرازي، وعباس الدوري،\n⦗١٠٦⦘ ومحمد بن صالح كيلجة، قالوا: حدثنا عمر بن حفص بن غياث (^٢)، حدثنا أبي، حدثنا الاعمش، حدثنا أبو إسحاق، عن أبي مسلم الأغر، أنه حدثه عن أبي سعيد الخدري، وأبي هريرة قالا: قال رسول الله ﷺ: \"قال الله: العظمة إزاري، والكبرياء ردائي (^٣)، فمن ينازعني منها شيئا عذبته\" (^٤).\nوأما عباس فقال: قال النبي ﷺ: \"يقول الله [﷿] (^٥): العز إزاري، والكبرياء ردائي، فمن ينازعني منهما (^٦) شيئا عذبته\".\n_________\n(^١) (ك ٥/ ٢٣٢ / أ).\n(^٢) موضع الالتقاء هو: عمر بن حفص بن غياث.\n(^٣) هكذا في (ك)، وهو المناسب، وجاء في الأصل: \"رداه\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة، باب تحريم الكبر (٤/ ٢٠٢٣) رقم ١٣٦).\nفائدة الاستخراج: زيادة قوله: \"قال الله\" مما يؤكد أن هذا الحديث من جملة الأحاديث القدسية، وليست هذه الزيادة في جميع نسخ صحيح مسلم، كما نبه على ذلك النووي.\nانظر: شرح صحيح مسلم للنووي (١٦/ ٢٦٤).\n(^٥) زيادة من (ك).\n(^٦) جاء في (ك): \"منها\".","vol":"20","page":105},{"text":"١١٤٤٢ - حدثنا ابن أبي الحنين، حدثنا عمر بن حفص (^١) بمثله. وقال فيه: \"قال: العظمة إزار، والكبرياء رداء، فمن نازعني منهما (^٢) شيئا عذبته\" (^٣).\n_________\n(^١) موضع الالتقاء هو: عمر بن حفص.\n(^٢) جاء في (ك): \"منها\".\n(^٣) انظر: تخريج الحديث رقم (١١٤٤١).","vol":"20","page":106},{"text":"<span data-type='title' id=toc-1433>باب: عقاب المتألي على الله ﷿ بأنه لا يغفر فلانا، وعقاب من يقول: هلك الناس، والدليل على أنه لا يجوز لأحد أن يقنط الناس من رحمة الله ﷿، ولا يؤيسهم من رحمته (^١)، ويجب أن لا يكون أحد من المسلمين عند نفيسه إلا وهو خير منه وأعلى (^٢)، حتى لا يحقر أحدا ويزدريه، فلعله به يتحفظ</span>\n_________\n(^١) في (ك): \"من رحمة الله\".\n(^٢) جاءت هذه العبارة في (ك): \"ويجب أن لا يكون أحد من المسلمين عد نفسه عند نفسه وهو خير منه وأعلى\".","vol":"20","page":107},{"text":"١١٤٤٣ - حدثنا هلال بن العلاء، وأبو أمية، والصغاني، قالوا: حدثنا عبد الله بن جعفر الرقي، حدثنا معتمر بن سليمان (^١)، عن أبيه، قال: قال أبو عمران الجوني (^٢)، عن جندب (^٣)، أن رسول ﷺ حدث: \"أن رجلا (^٤) قال: والله لا يغفر الله لفلان، وإن الله ﷿ قال:\n⦗١٠٨⦘ من هذا الذي تألى (^٥) علي أن لا أغفر لفلان، فإني قد غفرت لفلان وأحبطت عمله\" (^٦).\n_________\n(^١) التيمي، وهو موضع الالتقاء.\n(^٢) وهو: عبد الملك بن حبيب الأزدي. تهذيب الكمال (١٨/ ٢٩٧).\n(^٣) ابن عبد الله البجلي. تهذيب الكمال (٥/ ١٣٧).\n(^٤) لهذا الحديث قصة أوردها ابن المبارك في الزهد (ص ٣١٤ - رقم ٩٠٠)، وأحمد في المسند (٢/ ٣٢٣)، وأبو داود (٥/ ٢٠٧ - رقم ٤٩٠١) -واللفظ له-، والبغوي في شرح السنة (١٤/ ٣٨٤)، وابن أبي الدنيا في حسن الظن بالله (ص ٣١، ٣٢ - رقم ٤٥) بسند حسن من حديث أبي هريرة: \"كان رجلان في بني إسرائيل =\n⦗١٠٨⦘ = متواخيين، فكان أحدهما يذنب والآخر مجتهد في العبادة، فكان لا يزال المجتهد يرى الآخر على الذنب فيقول: أقصر، فوجده يوما على ذنب، فقال له: أقصر، فقال: خلني وربي، أبعثت علي رقيبا؟ فقال: والله لا يغفر الله لك … \" الحديث، وفي آخره قال أبو هريرة: والذي نفسي بيده، لتكلم بكلمة أوبقت دنياه وآخرته.\nوهذا الرجل الذي قد غفر الله له كان عنده حسن ظن بالله، ولعله كان يذنب فيتوب، لأنه قال: \"خلني وربي\"، ولعل ذنبه كان دون الشرك، فغفر الله له برحمته.\nوأما العابد فإنه كان يتعبد الله وفي نفسه إعجاب بعمله، وإدلال بما عمل على الله كأنه يمن على الله بعمله، حينئذ يفتقد ركنا عظيما من أركان العبادة، لأن العبادة مبنية على الذل والخضوع. انظر: شرح العقيدة الطحاوية (٢/ ٤٣٧)، القول المفيد على كتاب التوحيد عثيمين (٣/ ٢٦٣).\n(^٥) أي: حلف، من الألية بالتشديد، وهو: الحلف. لسان العرب (١٤/ ٤١)، شرح صحيح مسلم (١٦/ ٢٦٥)، تيسير العزيز الحميد (ص ٦٥٦).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن تقنيط الإنسان من رحمة الله تعالى-٤/ ٢٠٢٣ - رقم ١٣٧).","vol":"20","page":107},{"text":"١١٤٤٤ - حدثنا يعقوب بن إسحاق (^١) البصري القلوسي (^٢)،\n⦗١٠٩⦘ حدثنا عمرو بن عاصم (^٣)، حدثنا معتمر (^٤)، عن أبيه، عن أبي عمران، عن جندب، أن النبي ﷺ حدثه: \"أن رجلا قال: والله لا يغفر الله لفلان، وأن الله ﷿ قال: من ذا الذي يتألى علي أن لا أغفر لفلان، فإني قد غفرت لفلان، وأحبطت عمله\" (^٥).\n_________\n(^١) ابن زياد، أبو يوسف البصري.\n(^٢) بضم القاف واللام، بعدهما الواو، وفي آخرها السين المهملة: قال السمعاني: \"هذه النسبة إلى القلوس -فيما أظن-، وهو: جمع قلس، وهو الحبل الذي يكون في السفينة\". الأنساب (١٠/ ٤٧٧).\n(^٣) ابن عبيد الله بن الوازع الكلابي القيسي.\n(^٤) ابن سليمان التيمي، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٤٤٣).","vol":"20","page":108},{"text":"١١٤٤٥ - حدثنا صالح بن عبد الرحمن بن عمرو، حدثنا محمد بن المتوكل (^١)، حدثنا المعتمر (^٢)، حدثنا أبي، حدثنا أبو عمران، عن جندب، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) ابن عبد الرحمن بن حسان القرشيّ الهاشمي، أبو عبد الله بن أبي السري العسقلاني.\n(^٢) ابن سليمان التيمي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٤٤٣).","vol":"20","page":109},{"text":"١١٤٤٦ - حدثنا أبو قلابة، حدثني عبد الله بن عبد الوهاب (^١)، حدثنا معتمر (^٢) (^٣) بإسناده [قال] (^٤): قال النبي ﷺ: \"كان فيمن كان قبلكم رجل وطئ على عنق رجل، فقال: والله لا يغفر الله لك،\n⦗١١٠⦘ قال الله ﷿: تألى علي، كان قد غفرت له، وأحبطت عمله -يعني المتألي\" (^٥).\n_________\n(^١) الحجبي، أبو محمد البصري\n(^٢) ابن سليمان التيمي، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٣٢/ ب).\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١١٤٤٣).\nفائدة الاستخراج:\n١ /بيان السبب الذي قال فيه الرجل: \"والله لا يغفر الله لك\"، وهو أنه وطيئ على عنقه.\n٢ / بيان عود الضمير في قوله: \"أحبطت عمله\" يعني المتألي.","vol":"20","page":109},{"text":"١١٤٤٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكا (^١) أخبره ح\nوحدثنا النفيلي، حدثنا خالد (^٢)، حدثنا مالك ح\nوحدثنا يزيد بن سنان، حدثنا القعنبي قال: قرأت على مالك، وابن بكير، عن مالك، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال رسول ﷺ: \"إذا رأيت الرجل يقول: هلك الناس، فهو أهلكهم\" (^٣).\nزاد خالد: قال مالك: ذلك عندي أن يقول: هلك الناس تعجبا بنفسه، وأنه لم يبق مثله (^٤). قال ابن بكير: قال مالك: يريد أفشلهم وأدناهم.\n_________\n(^١) موضع الالتقاء في هذه الأسانيد هو: الإمام مالك بن أنس ﵀.\n(^٢) ابن مخلد القطواني.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن قول: هلك الناس- ٤/ ٢٠٢٤ - رقم ١٣٩).\nفائدة الاستخراج: ذكر تفسير مالك للحديث.\n(^٤) في (ك): \"أحد\".","vol":"20","page":110},{"text":"١١٤٤٨ - حدثنا يزيد بن سنان، حدثنا مؤمل (^١)، حدثنا سفيان (^٢) ح\nوحدثنا أبو أمية، حدثنا منصور بن سلمة (^٣) الخزاعي، [قالا] (^٤): حدثنا سليمان بن بلال (^٥)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن رسول ﷺ قال: \"من قال: هلك الناس، فهو أهلكهم\" (^٦).\n_________\n(^١) ابن إسماعيل.\n(^٢) الثوري.\n(^٣) ابن عبد العزيز بن صالح، أبو سلمة الخزاعي البغدادي.\n(^٤) زيادة من (ك).\n(^٥) التيمي، وهو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب النهي عن قول هلك الناس- ٤/ ٢٠٢٤، رقم ١٣٩ مكرر).\nفائدة الاستخراج: ساق المصنف لفظ رواية سليمان بن بلال، ومسلم اقتصر على ذكر الإسناد وأحال على لفظ رواية مالك.","vol":"20","page":111},{"text":"١١٤٤٩ - حدثنا أبو المثنى، حدثنا محمد بن النهال (^١)، حدثنا يزيد بن زريع (^٢)، حدثنا روح بن القاسم، عن سهيل، عن أبيه، عن أبي هريرة قال: قال رسول ﷺ: \"إذا سمعت الرجل يقول: هلك الناس، فهو أهلكهم\" (^٣).\n_________\n(^١) التميمي المجاشعي، أبو جعفر البصري.\n(^٢) أبو معاوية البصري.\n(^٣) انظر تخريج الحديث رقم (١١٤٤٨).\nفائدة الاستخراج: ساق المصنف لفظ رواية يزيد بن زريع عن روح بن القاسم، واقتصر مسلم على ذكر الإسناد، وأحال على لفظ رواية مالك.","vol":"20","page":111},{"text":"١١٤٥٠ - حدثنا هلال بن العلاء، حدثنا حسين بن عياش، حدثنا زهير (^١) عن سهيل (^٢) بإسناده مثله (^٣) [ح] (^٤)\nوحدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا حماد (^٥) عن سهيل بإسناده بنحوه (^٦).\n_________\n(^١) ابن معاوية الجعفي، أبو خيثمة الكوفي.\n(^٢) ابن أبي صالح، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) انظر: حديث رقم (١١٤٤٨).\n(^٤) زيادة من (ك).\n(^٥) ابن سلمة، وهو موضع الالتقاء في الإسناد الثاني.\n(^٦) أخرجه مسلم (كتاب البر والصلة والآداب، باب النهي عن قول: هلك الناس، ٤/ ٢٠٢٤، رقم ١٣٩).","vol":"20","page":112},{"text":"١١٤٥١ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، حدثني حفص بن ميسرة (^١)، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، أن رسول ﷺ قال: \"رب أشعث (^٢) ذي طمرين (^٣) مدفوع بالأبواب لو أقسم على الله لأبره\" (^٤).\n_________\n(^١) العقيلي، وهو موضع الالتقاء.\n(^٢) أي: مغبر الرأس، وأصل الشعث: التفرق. لسان العرب (٢/ ١٦٠)، مختار الصحاح (ص ٣٣٩).\n(^٣) الطمر: هو الثوب الخلِق. انظر: النهاية (٣/ ١٣٨)، لسان العرب (٤/ ٥٠٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الضعفاء =\n⦗١١٣⦘ = والخاملين-٤/ ٢٠٢٤، رقم ١٣٨).\nفائدة الاستخراج: زيادة في لفظ الحديث: \"ذي طمرين\".","vol":"20","page":112},{"text":"<span data-type='title' id=toc-1434>باب: وجوب تعاهد الجيران (^١) والإحسان إليهم وبرهم</span>\n_________\n(^١) الجار: هو الذي يجاور دارك، سواءً كان مسلما أو كافرا، لسان العرب (٤/ ١٥٣، ١٥٤).\nواختلف العلماء في تحديد ضابط الجوار على أقوال، أصحها: أن ذلك يرجع إلى العرف، وهذا اختيار الموفق ابن قدامة المقدسي، وصوبه المرداوي في الإنصاف، وعلقا هذا الاختيار على عدم صحة الحديث.\nيعني: حديث أبي هريرة: \"حق الجار إلى أربعين دارًا\".\nوالحديث أخرجه أبو يعلى وغيره، وضعفه ابن حبان، والبيهقي، وابن حجر، والألباني. انظر: مسند أبي يعلى (١٠/ ٣٨٥)، نصب الراية (٤/ ٤١٤)، التلخيص الحبير (٣/ ١٠٧)، إرواء الغليل (٦/ ١٠٠)، سلسلة الأحاديث الضعيفة (١/ ٢٩٦). وانظر: المغني (٦/ ١٣٥)، الإنصاف (٧/ ٢٤٣)، وانظر للمزيد فيما يتعلق بالجوار وأحكامه: كتاب: \"أحكام الجوار في الفقه الإسلامي\" وهي رسالة ماجستير مقدمة لجامعة الإمام محمد بن سعود، من الطالب: عبد الرحمن بن أحمد بن فايع.","vol":"20","page":113},{"text":"١١٤٥٢ - حدثنا عمر بن شبة، حدثنا عبد الوهاب الثقفي (^١)، قال: سمعت يحيى بن سعيد يقول: أخبرني أبو بكر، أن عمرة حدثته، أنها سمعت عائشة تقول: قال رسول ﷺ ح\nوحدثنا الحارث بن أبي أسامة، حدثنا يزيد بن هارون (^٢)، حدثنا (^٣) يحيى\n⦗١١٤⦘ ابن سعيد قال حدثني أبو بكر بن محمد بن عمرو بن حزم، عن عمرة، عن عائشة قالت: قال النبي ﷺ (^٤): \"ما زال جبريل يوصيني بالجار حتى ظننت [أنه] (^٥) ليورثه\" (^٦).\n_________\n(^١) موضع الالتقاء في الإسناد الأول هو: عبد الوهاب الثقفي.\n(^٢) موضع الالتقاء في الإسناد الأول هو: يزيد بن هارون.\n(^٣) في (ك): \"أخبرنا\".\n(^٤) (ك ٥/ ٢٣٣ / أ).\n(^٥) زيادة من (ك).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار والإحسان إليه- ٤/ ٢٠٢٥، رقم ١٤٠).\nوأخرجه البخاري في صححه (كتاب الأدب -باب الوصاة بالجار (٥/ ٢٢٣٩، رقم (٥٦٦٨) من طريق إسماعيل بن أبي أويس عن مالك بن أنس عن يحيى بن سعيد به.\nفائدة الاستخراج: ساق المصنف لفظ رواية يزيد بن هارون، واقتصر مسلم على ذكر الإسناد فقط.\nفائدة: قال الإمام الذهبي: \"فهذا الباب متواتر المتن عن النبي ﷺ\". انظر: حق الجار للذهبي (ص ٢٤).","vol":"20","page":113},{"text":"١١٤٥٣ - حدثنا أبو الجماهر الحمصي، حدثنا أبو روح (^١) اللاحوني (^٢)، حدثنا حماد بن زيد، عن يحيى بن سعيد (^٣) بإسناده مثله (^٤).\n_________\n(^١) هو: عبد العزيز بن موسى بن روح اللاحوني، أبو روح البهراني الحمصي.\n(^٢) قال ابن جر: \"ولم يذكر ابن السمعاني في الأنساب: اللاحوني، وكأنها صناعة، أو قرية بحمص\". تهذيب التهذيب (٦/ ٣٦١).\n(^٣) الأنصاري وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٤٥٢).","vol":"20","page":114},{"text":"١١٤٥٤ - حدثنا ابن ملحان (^١)، حدثنا يحيى بن بكير، حدثنا الليث بن سعد (^٢)، عن يحيى بن سعيد، عن أبي بكر بن حزم، عن عمرة، عن عائشة، عن النبي ﷺ أنه قال: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^٣).\n_________\n(^١) هو أحمد بن إبراهيم بن ملحان - وقد تقدم.\n(^٢) موضع الالتقاء هو: الليث بن سعد.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار- ٤/ ٢٠٢٥، رقم ١٤٠).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٥٢).\nفائدة الاستخراج: ساق المصنف لفظ رواية الليث، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":115},{"text":"١١٤٥٥ - حدثنا عبد الله بن عيسى أبو علقمة الفروي (^١)، وعمرو بن محمد العثماني (^٢)، قالا: حدثنا مطرف، حدثنا مالك (^٣) ح\nوحدثنا أبو يونس الجمحي المدني (^٤)، حدثنا ابن أبي أويس (^٥)، عن مالك،\n⦗١١٦⦘[كلاهما] (^٦): عن يحيى بن سعيد، قال حدثني أبو بكر بن محمد بن عمرو بن حزم، عن عمرة بنت عبد الرحمن، عن عائشة، أنها قالت: قال رسول ﷺ: \"ما زال جبريل يوصيني بالجار حتى ظننت ليورثه\" (^٧).\n_________\n(^١) ضعفه الدارقطني، وقال ابن حبان: يروي عن ابن نافع ومطرف بن عبد الله بن الأصم العجائب، ويقلب على الثقات الأخبار. اهـ.\nانظر: المجروحين (٢/ ٤٥)، الميزان (٢/ ٤٧٠)، لسان الميزان (٣/ ٣٢٣).\n(^٢) أبو عثمان قاضي مكة. قال ابن أبي حاتم: \"كتبت عنه وهو صدوق\" الجرح (٦/ ٢٦٣).\n(^٣) موضع الالتقاء في كلا الإسنادين هو: مالك بن أنس.\n(^٤) هو: محمد بن أحمد بن يزيد القرشيّ الجمحي، مفتي أهل المدينة.\n(^٥) هو: إسماعيل بن أبي أويس.\n(^٦) زيادة من (ك).\n(^٧) انظر: تخريج الحديث رقم (١١٤٥٢).\nفائدة الاستخراج: ساق المصنف لفظ رواية مالك، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":115},{"text":"١١٤٥٦ - حدثنا أبو حميد الحمصي، حدثنا المعافى بن عمران الحمصي، حدثنا مالك بن أنس (^١)، بإسناده مثله، إلا أنه قال: \"سيورثه\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الإمام مالك بن أنس.\n(^٢) انظر: تخريج الحديث رقم (١١٤٥٢).","vol":"20","page":116},{"text":"١١٤٥٧ - حدثنا أحمد بن علي البغدادي (^١)، حدثنا شجاع بن أشرس (^٢)، حدثنا الليث، عن خالد (^٣)، عن سعيد بن أبي هلال، عن أبي بكر بن حزم (^٤) بمثله (^٥).\n⦗١١٧⦘[من هنا لم يخرجاه] (^٦).\n_________\n(^١) ابن الفضيل، أبو جعفر الخزاز المقري.\n(^٢) ابن محمد، وقيل: ابن ميمون السرخسي، أبو العباس البغدادي.\n(^٣) ابن يزيد المصري.\n(^٤) هو: ابن محمد بن عمرو بن حزم، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٤٥٢).\n(^٦) زيادة من (ك).","vol":"20","page":116},{"text":"١١٤٥٨ - حدثنا الزعفراني، وأبو الأزهر، قالا: حدثنا مكي (^١)، حدثنا عبد الله بن سعيد (^٢)، عن أبي بكر بن محمد بن حزم، بإسناده: \"حتى ظننت أنه سيورثه\" (^٣).\n_________\n(^١) ابن إبراهيم بن بشير بن فرقد التميميّ أبو السكن البلخي. التقريب (ص - ٥٤٥).\n(^٢) ابن أبي هند الفزاري مولاهم أبو بكر المدني. التقريب (صـ ٣٠٦).\n(^٣) إسناد الحديث حسن. والحديث تقدم تخريجه برقم (١١٤٥٢).","vol":"20","page":117},{"text":"١١٤٥٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني أبو هاني الخولاني (^١)، عن عباس (^٢) بن جليد (^٣) الحجري، عن عبد الله بن عمر، أن رسول ﷺ قال: \"ما زال جبريل يوصيني بالجار حتى كاد أن يورثه\" (^٤).\n_________\n(^١) هو: حميد بن هانئ الخولاني، المصري.\n(^٢) ابن جُليد -بالجيم مصغرا- هكذا ضبطه ابن ماكولا وابن حجر وغيرهما، وهو الصواب، ويقال: بالخاء المعجمة، نبه على ذلك ابن ناصر الدين الحجري المصري.\nوثقه العجليّ، وأبو زرعة، وابن حجر. انظر: معرفة الثقات للعجلي (٢/ ١٨)، الجرح (٦/ ٢١٠، ٢١١)، الإكمال (٢/ ١١٠)، تهذيب الكمال (١٤/ ٢٠٥)، التقريب (ص ٢٩٢)، تبصير المنتبه (٢/ ٥٣٥)، توضيح المشتبه (٣/ ٤٤٢).\n(^٣) هكذا في (ك)، وهو الصواب، وجاء في الأصل: \"ابن خالد\".\n(^٤) إسناد المصنف فيه انقطاع، قال أبو حاتم: \"لا أعلم سمع عباس بن جليد من ابن عمر شيئًا\".\nالمراسيل (ص ١٣٣)، جامع التحصيل (ص ٢٠٦). =\n⦗١١٨⦘ = وحديث ابن عمر: أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار ٤/ ٢٠٢٥، رقم ١٤١) من طريق عمر بن محمد، عن أبيه عن ابن عمر مرفوعًا.","vol":"20","page":117},{"text":"١١٤٦٠ - حدثنا الزعفراني، حدثنا أبو عباد (^١)، عن يونس (^٢)، عن مجاهد، عن أبي هريرة، عن النبي ﷺ، بمثله: \"حتى ظننت أنه سيورثه\" (^٣).\n_________\n(^١) هو: يحيى بن عباد الضبعي، أبو عباد البصري.\n(^٢) ابن أبي إسحاق، واسمه عمرو بن عبد الله الهمداني السبيعي، أبو إسرائيل الكوفي.\n(^٣) إسناد المصنف حسن.\nوهذا الحديث اختلف فيه على مجاهد:\n١: يونس بن أبي إسحاق، عن مجاهد، عن أبي هريرة.\nأخرجه أحمد في المسند (٢/ ٤٤٥) وابن ماجة (في سننه كتاب الأدب -باب حق الجوار-٢/ ١٢١١، رقم ٣٦٧٤)، وعند المصنف برقم (١١٤٦٠، ١١٤٦١) وابن حبان في صحيحه (١٣/ ١٦٥، رقم ٥٨٥٤) وأبو نعيم الأصبهاني في الحلية (٣/ ٣٠٦)، وفي جزء: تسمية ما انتهى إلينا من الرواة عن أبي نعيم الفضل بن دكين (ص ٣٨، رقم ١٠)، وفيه تصريح مجاهد بالتحديث من أبي هريرة.\nقال البوصيري -عن إسناد ابن ماجة-: \"هذا إسناد صحيح رجاله ثقات.\n\"وروى داود بن فراهيج هذا الحديث عن أبي هريرة، أخرج حديثه ابن حبان في صحيحه (٢/ ٢٦٧، رقم ٥١٢ الإحسان).\nوداود مختلف فيه: ضعفه شعبة، وابن معين في رواية، وقال ابن معين في رواية أخرى: \"ليس به بأس\" ووثقه يحيى القطان، وقال أبو حاتم \"صدوق\". =\n⦗١١٩⦘ = انظر: الجرح (٣/ ٤٢٢)، الميزان (٢/ ٢٠٩).\n٢ / داود بن شابور، وبشير بن سليمان كلاهما عن مجاهد، عن عبد الله بن عمرو: أخرجه أبو داود في سننه (كتاب الأدب -باب في حق الجوار- ٥/ ٣٥٧، رقم ٥١٥٢)، والدارقطني في العلل (٨/ ٢٣٢) من طريق بشير عن مجاهد، وأخرجه الترمذي في جامعه (كتاب البر والصلة -باب ما جاء في حق الجوار- ٤/ ٢٩٤، رقم (١٩٤٣)، وأحمد في المسند (٢/ ١٦٠)، والبخاري في الأدب المفرد (صـ ٥٠) رقم (١٠٥) كلهم من طريق داود بن شابور وبشير بن سليمان عن مجاهد به، قال الترمذي: \"هذا حديث حسن غريب من هذا الوجه\".\nورواه محمد بن يوسف الفريابي عن الثوري عن زبيد عن مجاهد عن عبد الله بن عمرو. أخرجه أبو نعيم في الحلية (٣/ ٣٠٦)، ثم قال أبو نعيم: \"ورواه أصحاب الثوري عن زبيد عن مجاهد، فخالفوا الفريابي، فقالوا عن عائشة بدل عبد الله بن عمرو\" إهـ.\nومن أصحاب الثوري: يحيى بن سعيد القطان (العلل للدارقطني ٨/ ٢٣١، والحلية ٣/ ٣٠٦).\nوقبيصة (الحلية ٣/ ٣٠٦).\nوعبد الصمد بن حسان (عند المصنف برقم (١١٤٦٢).\n٣ / زبيد بن الحارث اليامي عن مجاهد عن عائشة:\nأخرجه الإمام أحمد في المسند (٦/ ٩١، ١٢٥)، وأبو نعيم في الحلية (٣/ ٣٠٧)، والخطب في تاريخه (٤/ ١٨٧)، والدارقطني في العلل (٨/ ٢٣١)، والمصنف برقم (١١٤٧٠).\nالترجيح: رجح الإمام الدارقطني ﵀ في العلل: طريق زبيد. العلل (٨/ ٢٣١).","vol":"20","page":118},{"text":"١١٤٦١ - حدثنا الأحمسي (^١) حدثنا وكيع (^٢)، عن يونس بن أبي\n⦗١٢٠⦘ إسحاق، عن مجاهد، عن أبي هريرة، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) ابن الجراح الرؤاسي، ومن طريقه أخرجه ابن ماجة في سننه كما تقدم في تخريج =\n⦗١٢٠⦘ = الحديث رقم (١١٤٦٠).\n(^٣) إسناد المصنف رجاله ثقات.\nوانظر: تخريج الحديث رقم (١١٤٦٠).","vol":"20","page":119},{"text":"١١٤٦٢ - حدثنا الترمذي، حدثنا عبد الصمد بن حسان (^١)، حدثنا سفيان الثوري، عن زبيد (^٢)، عن مجاهد (^٣)، عن عائشة، عن النبي ﷺ بمثله (^٤).\n⦗١٢١⦘ إلى هنا لم يخرجاه.\n_________\n(^١) المروذي، أبو يحيى الخراساني.\n(^٢) ابن الحارث بن عبد الكريم بن عمرو بن كعب اليامي، أبو عبد الرحمن الكوفي.\n(^٣) ابن جبر المكي.\nوقد أنكر شعبة، ويحيى القطان، وابن معين، وأبو حاتم سماعه من عائشة.\nوقال الذهبي: \"قلت: بلى قد سمع منها شيئا يسيرا\" ماتت عائشة سنة (٥٧ هـ) وولد مجاهد سنة (٢١ هـ) وقد وقع حديثه عنها في الصحيحين.\nصحيح البخاري (كتاب المغازي -باب عمرة القضاء-٤/ ١٥٥٢، رقم ٤٠٠٧) وفيه التصريح بسماعه منها، وعند مسلم في صحيحه (كتاب الحج- باب بيان وجوه الإحرام … ٢/ ٨٨٠، رقم ١٣٣) رواه عنها بالعنعنة، وورد التصريح بسماعه منها عند النسائي في سننه (كتاب الطهارة -باب ذكر القدر الذي يكتفي به الرجل من الماء للغسل (١/ ١٢٧).\nانظر: المراسيل لابن أبي حاتم (ص ١٦١)، جامع التحصيل (ص ٢٧٣)، السير (٤/ ٤٥١).\n(^٤) إسناد المصنف حسن، وانظر: تخريج الحديث رقم (١١٤٦٠).","vol":"20","page":120},{"text":"١١٤٦٣ - حدثنا أبو حاتم الرازي، وهلال بن العلاء، وعلان بن المغيرة، قالوا: حدثنا عمرو الناقد (^١)، حدثنا عبد العزيز بن أبي حازم، [قال] (^٢): حدثني هشام بن عروة (^٣) عن أبيه، عن عائشة قالت: قال رسول ﷺ: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^٤).\n_________\n(^١) موضع الالتقاء هو: عمرو الناقد، وهو شيخ مسلم.\n(^٢) زيادة من (ك).\n(^٣) (ك ٥/ ٢٣٣ / ب).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار- ٤/ ٢٠٢٥، رقم ١٤٠ مكرر).\nوتقدم تخريج البخاري لحديث عائشة، انظر: حديث رقم (١١٤٥٢).\nفائدة الاستخراج: ذكر المصنف لفظ رواية عمرو الناقد لحديث عائشة، واقتصر مسلم على ذكر الإسناد، وأحال على رواية عمرة عن عائشة.","vol":"20","page":121},{"text":"١١٤٦٤ - حدثنا عبد الله بن أحمد بن حنبل، حدثنا أبي، حدثنا محمد بن جعفر، حدثنا شعبة، حدثنا عمر بن محمد (^١)، أنه سمع أباه يحدث عن عبد الله بن عمر، عن النبي ﷺ أنه قال: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^٢).\n_________\n(^١) ابن زيد العمري، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار- ٤/ ٢٠٢٥، رقم ١٤١)، وأخرجه البخاري في صحيحه (كتاب الأدب -باب الوصاة بالجار- ٥/ ٢٢٣٩، رقم (٥٦٦٩) من طريق يزيد بن زريع عن عمر بن =\n⦗١٢٢⦘ = محمد به.","vol":"20","page":121},{"text":"١١٤٦٥ - حدثنا عباس الدوري، حدثنا محمد بن بكير (^١) ح\nوحدثنا الصغاني، وأبو عبد الله السختياني، قالا: حدثنا عبيد الله بن عمر (^٢) ح\nوحدثنا أبو العباس البرتي، حدثنا محمد بن المنهال، قالوا: حدثنا يزيد ابن زريع (^٣)، عن عمر بن محمد، عن أبيه، قال: سمعت ابن عمر يقول: قال رسول ﷺ: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^٤).\n_________\n(^١) بالتصغير: ابن واصل الحضرمي، أبو الحسين البغدادي. التقريب (صـ ٤٧٠).\n(^٢) ابن ميسرة الجشمي القواريري، وهو موضع الالتقاء في الإسناد الثاني.\n(^٣) موضع الالتقاء في الإسناد الأول والثالث هو: يزيد بن زريع.\n(^٤) انظر: تخريج الحديث رقم (١١٤٦٤).","vol":"20","page":122},{"text":"١١٤٦٦ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١) ح وحدثنا أبو أمية، حدثنا هاشم بن القاسم، وأبو نعيم، قالا: حدثنا شعبة، أخبرني أبو عمران الجوني (^٢)، سمع عبد الله بن الصامت، يحدث عن أبي ذر، قال: قال رسول ﷺ: \"إذا صنعت مرقة فأكثر ماءها،\n⦗١٢٣⦘ ثم انظر أهل بيت من جيرانك فأصبهم منها بمعروف\" (^٣).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: شعبة.\n(^٢) هو: عبد الملك بن حبيب الأزدي.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الوصية بالجار- ٤/ ٢٠٢٥، رقم ١٤٣).","vol":"20","page":122},{"text":"١١٤٦٧ - حدثنا أبو داود، حدثنا أبو زيد الهروي (^١)، حدثنا شعبة (^٢) ح\nوحدثنا يوسف بن مسلم، حدثنا حجاج، حدثني شعبة، عن أبي عمران الجوني، عن عبد الله بن الصامت، قال: لما قدم أبو ذر على عثمان ح وحدثنا محمد بن الخليل المخرمي بسرمرى، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا شعبة بن الحجاج، عن أبي عمران الجوني، عن عبد الله بن الصامت قال: لما قدم أبو ذر على عثمان قال: يا أمير المؤمنين مر بالباب فليفتح حتى يدخل الناس، ثم قال: يا أمير المؤمنين أتحسب أني من قوم يقرؤون القرآن لا يجاوز تراقيهم، يمرقون من الدين كما يمرق السهم من الرمية، هم شر الخلق والخليقة، والله لو أمرتني أن أقعد لما قمت أبدًا، ولو أمرتني أن أقوم لقمت فما قعدت أبدًا ما أعانتني رجلاي، ولو أوثقتني على بعير ما أطلقت نفسي حتى تكون أنت الذي تطلقني، ثم استأذنه فأذن له إلى الربذة (^٣)، فلما حضرت الصلاة\n⦗١٢٤⦘وكان رجل (^٤) يؤمهم- (^٥) قيل: هذا أبو ذر صاحب النبي ﷺ، فقام، فقال: أوصاني خليلي ﷺ بثلاث: \"أن أسمع وأطيع (^٦) ولو لعبد مجدع الأطراف، وإذا صنعت مرقة أكثر ماءها ثم انظر أهل بيت من جيران -وقال أبو داود: أهل بيت من جيرتك- فأصبهم منها بمعروف، وأن أصلي الصلاة لوقتها\" (^٧).\nوفي حديث أبي زيد الهروي: أتحسب أني من قوم -قال شعبة: أكبر علمي أنه قال: يقرؤون القرآن لا يجاوز تراقيهم-، فإن لم يكن في حديث أبي عمران، ففي حديث حميد ليس فيه شك: يمرقون من الدين.\n_________\n(^١) هو: سعيد بن الربيع الحرشي العامري.\n(^٢) موضع الالتقاء في هذه الأسانيد هو: شعبة.\n(^٣) بفتح أوله وثانيه، وذال معجمة مفتوحة: من قرى المدينة تقع جنوب شرق الحنكية =\n⦗١٢٤⦘ = والحنكية بلدة على مائة كيل من المدينة المنورة على طريق القصيم. انظر: مراصد الإطلاع (٢/ ٦٠١)، معجم معالم الجغرافية في السيرة النبوية (ص ١٣٦).\n(^٤) في (ك): \"رجلًا\".\n(^٥) (ك ٥/ ٢/ ٦٠١).\n(^٦) في (ك): \"أطع\".\n(^٧) تقدم تخريج الحديث مختصرًا، انظر: حديث رقم (١١٤٦٦).\nوأخرجه مطولًا ابن سعد في الطبقات (٤/ ٢٣٢) من طريق حميد بن هلال عن عبد الله بن الصامت به. وقوله: إن خليل أوصاني: \"أن أسمع وأطيع وإن كان عبدًا مجدع الأطراف … \" أخرجه مسلم في صحيحه (كتاب الإمارة -باب وجوب طاعة الأمراء في غير معصية الله-٣/ ١٤٦٧، رقم ٣٦).\nفائدة الاستخراج: ذكر رواية الحديث مطولًا.","vol":"20","page":123},{"text":"١١٤٦٨ - حدثنا أبو داود الحراني، حدثنا أبو عتاب (^١)، حدثنا شعبة (^٢)، بإسناده مثله (^٣).\n_________\n(^١) هو: سهل بن حماد الدلال.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١١٤٦٧).","vol":"20","page":125},{"text":"١١٤٦٩ - حدثنا يزيد بن سنان، حدثنا وهب بن جرير، حدثنا شعبة (^١)، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر قال: لما بعث إليه عثمان ﵁، أو قدم عليه قال: يا أمير المؤمنين افتح الباب فيدخل عليك الناس، أتحسب أني من قوم -قال شعبة: أكبر ظني أنه قال: من قوم يقرؤون القرآن- .... فذكر الحديث بمثله (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٤٦٧).","vol":"20","page":125},{"text":"١١٤٧٠ - حدثنا يزيد بن سنان، حدثنا عثمان بن عمر (^١)، حدثنا أبو عامر الخزاز (^٢)، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر قال: قال لي النبي ﷺ: \"لا تحقرن من المعروف شيئًا، ولو أن تلقى أخاك بوجه طلق (^٣)، وإذا طبخت مرقة فأكثر مائها\n⦗١٢٦⦘ واغرف لجيرانك منها\" (^٤).\n_________\n(^١) ابن فارس العبدي، وهو موضع الالتقاء.\n(^٢) هو: صالح بن رستم المزني مولاهم البصري. التقريب (صـ ٢٧٢).\n(^٣) أي: منبسط الوجه متهلله. النهاية (٣/ ١٣٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب استحباب طلاقة الوجه عند اللقاء-٤/ ٢٠٢٦، رقم (١٤٤).","vol":"20","page":125},{"text":"١١٤٧١ - حدثنا عباس الدوري، حدثنا روح بن عبادة، حدثنا أبو عامر صالح بن رستم (^١)، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر قال: قال النبي ﷺ: \"لا تحقرن من المعروف شيئًا، فإن لم تجد فألق أخاك بوجه طلق\" (^٢).\n_________\n(^١) الخزاز، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٤٧٠).\nفائدة الاستخراج: تسمية أبي عامر في إسناد المصنف.","vol":"20","page":126},{"text":"<span data-type='title' id=toc-1435>باب: الأجر لمن له وصلة (^١) إلى ذي سلطان فيشفع (^٢) لطالب حاجة، أو إلى غير سلطان فيشفع لمن له إليه حاجة، ومثل جليس السوء، ومثل جليس الصالح، والترغيب في مجلسه </span>(^٣)\n_________\n(^١) أي: اتصال وذريعة. لسان العرب (١١/ ٧٢٧).\n(^٢) الأجر في الشفاعة: إنما هو خاص في الشفاعة الحسنة، وضابطها: ما أذن فيه الشرع دون ما لم يأذن فيه. الفتح (١٠/ ٤٦٦).\n(^٣) في (ك): \"ومثل الجليس الصالح، والترغيب في مجالسته، ومثل جليس السوء\".","vol":"20","page":127},{"text":"١١٤٧٢ - حدثنا (^١) أحمد بن عبد الحميد الحارثي، والحسن بن عفان، قالا: حدثنا أبو أسامة (^٢) [قال] (^٣): حدثني بريد (^٤)، عن جده، عن أبي موسى، قال: كان النبي ﷺ إذا جاءه السائل قال: \"اشفوا تؤجروا، وليقض الله على لسان نبيه ما شاء\" (^٥).\n⦗١٢٨⦘ وقال الحارثي: إذا أتاه -أو قال: إذا جاءه- السائل- أو صاحب الحاجة.\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) (ك ٥/ ٢٣٤/ ب).\n(^٣) زيادة من (ك).\n(^٤) ابن عبد الله بن أبي بردة بن أبي موسى الأشعري، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب استحباب الشفاعة فيما ليس بحرام-٤/ ٢٠٢٦، رقم ١٤٥).\nوأخرجه البخاري في صحيحه (كتاب الزكاة -باب التحريض على الصدقة والشفاعة فيها-٢/ ٥٢٠، رقم ١٣٦٥) من طريق عبد الواحد، عن بريد به، وكذا أخرجه أيضًا في (كتاب الأدب -باب قول الله تعالى: ﴿مَنْ يَشْفَعْ =\n⦗١٢٨⦘ = شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا ..﴾ الآية- ٥/ ٢٢٤٣، رقم (٥٦٨١) من طريق أبي أسامة عن بريد به.","vol":"20","page":127},{"text":"١١٤٧٣ - حدثنا أحمد بن عصام، حدثنا أبو أحمد الزبيري، حدثنا بريد بن عبد الله (^١) بن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"اشفعوا فلتؤجروا، وليقض الله على لسان نبيه ما أحب\" (^٢).\n_________\n(^١) موضع الالتقاء هو: بريد بن عبد الله.\n(^٢) انظر: تخريج الحديث رقم (١١٤٧٢).","vol":"20","page":128},{"text":"١١٤٧٤ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني، حدثنا بريد بن عبد الله بن أبي بردة (^١)، عن جده، عن أبي موسى قال: قال رسول ﷺ لأصحابه: \"اشفعوا تؤجروا، وليقض [الله] (^٢) على لسان نبيه ما أحب\" (^٣).\n_________\n(^١) موضع الالتقاء هو بريد بن عبد الله.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٤٧٢).\nفائدة الاستخراج: ذكر تسمية بريد بن عبد الله في إسناد المصنف \"ابن أبي بردة\".","vol":"20","page":128},{"text":"١١٤٧٥ - حدثنا أحمد بن عبد الحميد الحارثي، حدثنا\n⦗١٢٩⦘ أبو أسامة (^١)، عن بريد عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"إنما مثل جليس (^٢) الصالح وجليس (^٣) السوء، كحامل المسك ونافخ الكير، فحامل المسك إما أن يحذيك (^٤) وإما أن تبتاع منه، وإما أن تجد منه ريحا طيبًا، ونافخ الكير إما أن يحرق ثيابك وإما أن تجد منه ريحًا خبيثًا\" (^٥).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) في (ك): \"الجليس\".\n(^٣) في (ك): \"الجليس\".\n(^٤) بضم أوله ومهملة ساكنة، وذال معجمة مكسورة: أي يعطيك، وزنًا ومعنىً.\nالفتح (٩/ ٥٧٨) النهاية (١/ ٣٥٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب استحباب مجالسة الصالحين- ٤/ ٢٠٢٦، رقم ١٤٦).\nوأخرجه البخاري في صحيحه (كتاب الذبائح والصيد -باب المسك- ٥/ ٢١٠٤، رقم ٥٢١٤) كلاهما من طريق محمد بن العلاء عن أبي أسامة به.\nوأخرجه البخاري أيضًا في صحيحه (كتاب البيوع -باب في العطار وبيع المسك -٢/ ٧٤١، رقم ١٩٩٥) من طريق عبد الواحد عن بريد بن عبد الله به.","vol":"20","page":128},{"text":"١١٤٧٦ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني، حدثنا بريد (^١)، عن أبي بردة، عن أبي موسى قال: قال رسول ﷺ: \"مثل مجالسة المؤمن مثل مجالسة العطار، فإما أن يشتريه، وإما أن يجد منه ريحا طيبًا،\n⦗١٣٠⦘ وإما أن يبتاع منه، ومثل مجالسة الكافر مثل مجالسة الحداد، فإما أن يحرق ثوبك وإما أن تجد (^٢) ريحا منتنة (^٣) \" (^٤).\n_________\n(^١) ابن عبد الله، وهو موضع الالتقاء.\n(^٢) في (ك): \"يجني\".\n(^٣) في (ك): \"منتنًا\".\n(^٤) انظر: تخريج الحديث رقم (١١٤٧٥).\nفائدة الاستخراج: في متنه ألفاظ تفسر ما في لفظ الحديث عند مسلم، وهي قوله: \"مجالسة المؤمن\"، \"مجالسة الكافر\"، \"العطار\"، \"الحداد\"، \"منتنًا\".","vol":"20","page":129},{"text":"<span data-type='title' id=toc-1436>باب: ثواب من يعدل بين أولاده في القسمة، والإحسان إلى البنات، وثواب من قدم ثلاثة من الولد، أو اثنين فصبر، وثواب من عال جاريتين</span>","vol":"20","page":131},{"text":"١١٤٧٧ - حدثنا أبو زرعة الدمشقي عبد الرحمن بن عمرو (^١)، ومحمد بن عبد الرحمن بن عبيد أبو الجماهر الحمصي، وأبو بكر الطرسوسي (^٢)، وأبو أمية، قالوا: حدثنا أبو اليمان (^٣)، أخبرنا شعيب، عن الزهري، قال: حدثني عبد الله بن أبي بكر، أن عروة بن الزبير أخبره أن عائشة زوج النبي ﷺ قالت: جاءتني امرأة ومعها ابنتان (^٤) لها، تسألني، فلم تجد عندي شيئًا غير تمرة واحدة، فأعطيتها إياها، فأخذتها (^٥) فقسمتها بين ابنتيها، ولم تأكل منها شيئًا، ثم قامت فخرجت وابنتاها، فدخل علي النبي فحدثته حديثها، فقال النبي ﷺ: \"من ابتلي من البنات بشيء فأحسن إليهن، كن له سترًا من النار\" (^٦).\n_________\n(^١) ابن عبد الله بن صفوان بن عمرو النصري.\n(^٢) هو: محمد بن عيسى بن يزيد الطرسوسي.\n(^٣) هو: الحكم بن نافع البهراني، وهو موضع الالتقاء.\n(^٤) قال الحافظ: \"لم أقف على أسمائهن\". الفتح (١٠/ ٤٤٢).\n(^٥) (ك ٥/ ٢٣٥/ أ).\n(^٦) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الإحسان إلى البنات-٤/ ٢٠٢٧، رقم ١٤٧). =\n⦗١٣٢⦘ = وأخرجه البخاري في صحيحه (كتاب الأدب -باب رحمة الولد وتقبيله- ٥/ ٢٢٣٤، رقم ٥٦٤٩) كلاهما من طريق أبي اليمان عن شعيب به.","vol":"20","page":131},{"text":"١١٤٧٨ - وحدثنا محمد بن خالد بن خلي الحمصي، حدثنا بشر بن شعيب، حدثنا أبي (^١)، عن الزهري، قال: أخبرني عبد الله بن أبي بكر بن حزم، أن عروة بن الزبير أخبره، أن عائشة زوج النبي ﷺ ورضي عنها أخبرته، قالت: جاءتني امرأة ومعها ابنتان لها تسألني، فلم تجد عندي شيئًا غير تمرة واحدة، فأعطيتها إياها، فأخذتها فقسمتها بين ابنتيها، ولم تأكل منها شيئًا، ثم قامت فخرجت هي وابنتاها، فدخل علي رسول ﷺ، فحدثته حديثها، فقال النبي ﷺ: \"من ابتلي من البنات بشيء، فأحسن إليهن كن له سترًا من النار\" (^٢).\n_________\n(^١) هو: شعيب بن أبي حمزة، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٤٧٧).","vol":"20","page":132},{"text":"١١٤٧٩ - حدثنا ابن أبي الدنيا، حدثنا أحمد بن جميل، حدثنا ابن المبارك (^١)، أخبرنا معمر، عن الزهري، قال: أخبرني عبد الله بن أبي بكر بن حزم، عن عروة، عن عائشة، عن النبي ﷺ بمثله (^٢).\n⦗١٣٣⦘ غير أنه لم يذكر \"فأحسن إليهن\" فقط.\n_________\n(^١) هو: الإمام العالم عبد الله بن المبارك ﵀ وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الإحسان إلى البنات-٤/ ٢٠٢٧، رقم ١٤٧).\nوأخرجه البخاري في صحيحه (كتاب الزكاة -باب \"اتقوا النار ولو بشق تمرة\" ٢/ ٥١٤، رقم ١٣٥٢) من طريق بشر بن محمد عن عبد الله بن المبارك به. =\n⦗١٣٣⦘ = فوائد الاستخراج:\n١ / بيان المهمل \"عبد الله\" وأنه ابن المبارك.\n٢ / بيان أن رواية ابن المبارك ليس فيها قوله \"فأحسن إليهن\" فقط.","vol":"20","page":132},{"text":"١١٤٨٠ - حدثنا أحمد بن يوسف السلمي، حدثنا إبراهيم بن إسحاق بن عيسى، حدثنا ابن المبارك (^١)، عن معمر، عن الزهري عن عبد الله بن أبي بكر، عن عروة، عن عائشة، عن النبي ﷺ أنه قال: \"من ابتلي بشيء من [هذه] (^٢) البنات كن له سترًا من النار\" (^٣).\n_________\n(^١) هو: عبد الله بن المبارك، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٤٧٩).","vol":"20","page":133},{"text":"١١٤٨١ - حدثنا إبراهيم بن الحسين الكسائي (^١) [بهمذان] (^٢)، حدثنا إسماعيل بن أبي أويس، حدثنا أخي (^٣)، عن سليمان بن بلال (^٤)، عن\n⦗١٣٤⦘ ربيعة (^٥)، عن الزهري (^٦)، عن عبد الله بن أبي بكر، أن عروة بن الزبير أخبره، أن عائشة أخبرته، قالت: جاءتني امرأة ومعها ابنتان لها تسألني، فلم تجد عندي شيئًا غير تمرة واحدة، فأعطيتها إياها، فأخذتها فقسمتها بين ابنتيها، ولم تأكل منها شيئًا، ثم قامت وخرجت عني وابنتها، فدخل علي النبي ﷺ فحدثته حديثها، فقال النبي ﷺ: \"من ابتلي من البنات بشيء، فأحسن إليهن كن له سترًا من النار\" (^٧).\nقال أبو عوانة (^٨) ألقيته على ابن (^٩) خراش (^١٠) من (^١١) حديث ربيعة، فقال إنه لغريب غريب (^١٢)، لوددت أني أسمعه منه، ثم دخل إليه ليسمعه.\n_________\n(^١) الحافظ أبو إسحاق الهمذاني، المعروف بـ (ابن ديزل).\n(^٢) زيادة من (ك)، وهمذان: بالتحريك والذال المعجمة: مدينة كبيرة من بلاد الجبال، وتقع في وسطها، قريبة من أصبهان.\nمعجم البلدان (٥/ ٤٧١)، الأنساب (١٣/ ٤٢٤)، أبو زرعة الرازي وجهوده في السنة (١/ ٨٢).\n(^٣) هو: أبو بكر عبد الحميد بن عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي.\n(^٤) ابن بلال التيمي.\n(^٥) ابن أبي عبد الرحمن فروخ القرشي التيمي، أبو عثمان المدني، المعروف بـ (ربيعة الرأي) شيخ الإمام مالك.\n(^٦) موضع الالتقاء هو: الزهري.\n(^٧) انظر: تخريج الحديث رقم (١١٤٧٩).\n(^٨) هو: المصنف ﵀.\n(^٩) (ك ٥/ ٢٣٥/ ب).\n(^١٠) هو: عبد الرحمن بن يوسف بن سعيد.\n(^١١) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"في\".\n(^١٢) أي: بالنسبة إلى ربيعة، حيث إن الحديث قد روي من طرق عن الزهري، ولم يروه من طريق ربيعة عن الزهري سوى المصنف، انظر: تحفة الأشراف (١٢/ ٩).","vol":"20","page":133},{"text":"١١٤٨٢ - حدثنا الصغاني، حدثنا عبد الله بن عبد الحكم المصري،\n⦗١٣٥⦘ حدثنا بكر بن مضر (^١)، أن ابن الهاد حدثه، أن زياد بن أبي زياد مولى ابن عياش حدثه، عن عراك بن مالك قال: سمعته يحدث عمر بن عبد العزيز، عن عائشة أنها قالت: جائتني مسكينة، ومعها ابنتان لها، فأطعمتها ثلاث تمرات، فأعطت كل واحدة منهما تمرة، ورفعت (^٢) التمرة إلى فيها لتأكلها (^٣) فاستطعمتها ابنتاها، فشقت التمرة التي كانت تريد أن تأكلها بينهما، فأعجبني شأنها، فذكرت الذي صنعت لرسول ﷺ فقال: \"إن الله ﷿ أوجب لها الجنة أو أعتقها من النار\" (^٤).\n_________\n(^١) ابن محمد بن حكيم المصري، وهو موضع الالتقاء.\n(^٢) في (ك): \"فرفعت\".\n(^٣) في (ك): \"لتأكل\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الإحسان إلى البنات-٤/ ٢٠٢٧، رقم ١٤٨).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٧٩).","vol":"20","page":134},{"text":"١١٤٨٣ - حدثنا إبراهيم بن إسحاق بن أبي العنبس القاضي، حدثنا محمد بن عبيد (^١)، حدثنا محمد بن عبد العزيز الراسبي (^٢)، عن أبي بكر بن عبيد الله بن أنس، عن أبيه، عن جده قال: قال رسول ﷺ ح\nوحدثنا زيد بن إسماعيل (^٣) الصائغ، وعباس الدوري، قالا: حدثنا محمد\n⦗١٣٦⦘ ابن عبيد الطنافسي، حدثنا محمد بن عبد العزيز الراسبي، عن أبي بكر بن عبيد الله بن أنس، عن أبيه (^٤) قال: [قال] (^٥) رسول رسول ﷺ: \"من عال جاريتين (^٦) حتى تدركا، دخلت أنا وهو الجنة كهاتين -وأشار أبو عبد الله محمد بن عبيد بالمسبحة والتي تليها-، وبابان معجلان في الدنيا: البغي، وقطيعة الرحم\" اللفظ للقاضي.\nوقال زيد: وأشار بإصبعيه (^٧) السبابة والوسطى، وقال أيضًا: \"وذنبان معجلان في الدنيا: البغي، وقطيعة الرحم\".\nرواه مسلم عن أبي أحمد الزبيري، عن محمد بن عبد العزيز، عن عبيد الله بن أبي بكر بن أنس، عن أنس [﵁] (^٨) (^٩).\n_________\n(^١) الطنافسي الكوفي.\n(^٢) موضع الالتقاء هو: محمد بن عبد العزيز الراسبي، في كلا الاسنادين.\n(^٣) ابن سيار بن مهدي، أبو الحسن الصائغ البغدادي.\n(^٤) في (ك): \"عن أنس\".\n(^٥) زيادة من (ك).\n(^٦) أي: قام عليهما بالنفقة والتربية، ونحوهما، مأخوذ من العول، وهو القرب.\nشرح صحيح مسلم (١٦/ ٢٧٦)، النهاية (٣/ ٣٢١).\n(^٧) في (ك): \"بإصبعه\".\n(^٨) زيادة من (ك).\n(^٩) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل الإحسان إلى البنات- ٤/ ٢٠٢٧، رقم ١٤٩) من طريق أبي أحمد الزبيري، عن محمد بن عبد العزيز، عن عبيد الله بن أبي بكر بن أنس، عن أنس.\nفائدة الاستخراج: أن هذا الحديث رواه محمد بن عبد العزيز الراسبي سمع هذا الحديث من أبي بكر بن عبيد الله بن أنس عن أبيه -كما عند المصنف وسمعه من =\n⦗١٣٧⦘ = عبيد الله بن أنس كما عند مسلم- وذكر المزي أن محمد بن عبد العزيز روى عن الابن وأبيه، فصحت رواية محمد بن عبد العزيز للوجهين. انظر: تهذيب الكمال (٢٦/ ١٣).","vol":"20","page":135},{"text":"١١٤٨٤ - حدثنا الصغاني، حدثنا أبو زيد الهروي ح\nوحدثنا أبو داود الحراني، حدثنا أبو عتاب، قالا: حدثنا شعبة (^١)، عن عبد الرحمن بن الأصبهاني، قال: مات لي بنون، فلقيت أبا صالح ذكوان فقال له القوم: حدث عبد الرحمن ما سمعت أبا سعيد الخدري يقول، قال: سمعت أبا سعيد يقول: قلن النساء: يا رسول الله، غلبنا عليك الرجال (^٢)، فاجعل لنا منك يومًا نلقاك فيه، قال: فواعدهن يومًا، فلقيهن فوعظهن، فقال: \"ما منكن امرأة يموت لها ثلاثة (^٣) إلا كانوا لها حجابًا من النار\"، قال: قلت: واثنان يا رسول الله؟ فقد مات لي اثنان، فقال: \"واثنان\".\nقال عبد الرحمن: وأخبرني أبو حازم، عن أبي هريرة أنه قال: \"ثلاثة لم يبلغوا الحنث (^٤) \" (^٥).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) (ك ٥/ ٢٣٦/ أ).\n(^٣) في (ك): \"ثلاث\".\n(^٤) بكسر المهملة وسكون النون، بعدها مثلثه: أي لم يبلغوا الحلم، فتكتب عليهم الآثام، والحنث: الذنب، كما في قوله تعالى: ﴿وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ﴾ الواقعة (٤٦).\nانظر: شرح السنة (٥/ ٤٥٣)، النهاية (١/ ٤٤٩)، الفتح (٣/ ١٤٤).\n(^٥) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له =\n⦗١٣٨⦘ = ولد فيحتسبه-٤/ ٢٠٢٩، رقم ١٥٣).\nوأخرجه البخاري في صحيحه (كتاب العلم، باب هل يجعل للنساء يوم على حده ١/ ٥٠، رقم ١٠١، ١٠٢) من طرق عن شعبة.\nفائدة الاستخراج: ساق المصنف لفظ رواية شعبة، واقتصر مسلم على ذكر الإسناد، ثم أحال على رواية أبي عوانة (الوضاح بن عبد الله اليشكري) عن عبد الرحمن بن الأصبهاني، ثم بين ما في رواية شعبة من الزيادة على رواية أبي عوانة (الوضاح).","vol":"20","page":137},{"text":"١١٤٨٥ - حدثنا أحمد بن يوسف السلمي، حدثنا عمرو بن مرزوق (^١)، حدثنا شعبة (^٢)، عن عبد الرحمن بن الأصبهاني، قال: سمعت ذكوان، عن أبي سعيد: أن النساء قلن: يا رسول الله غلبنا عليك الرجال، فلو جعلت لنا من نفسك يومًا فواعدهن يومًا فأتاهن فوعظهن ونهاهن، وقال: \"ما منكن امرأة يموت لها ثلاثة من الولد إلا كانوا لها حجابًا من النار\"، قالت امرأة (^٣): واثنين يا رسول الله؟ فقال رسول ﷺ: \"واثنين\" (^٤).\n_________\n(^١) الباهلي، أبو عثمان البصري.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) اختلف في اسم المرأة، وهذا الاختلاف ناتج عن تعدد الروايات، فقيل: هي أم سليم، وقيل أم مبشر الأنصارية، وقيل: أم أيمن، وقيل غير ذلك. انظر: الفتح (٣/ ١٤٦).\n(^٤) انظر: تخريج الحديث رقم (١١٤٨٤).","vol":"20","page":138},{"text":"١١٤٨٦ - حدثنا محمد بن عوف الحمصي، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، عن سهيل بن أبي صالح (^١)، عن أبيه، عن أبي هريرة قال: قلن النساء: يا رسول الله! لو جعلت لنا يومًا؟ فواعدهن، فقال: \"ما منكن امرأة يموت لها ثلاثة من الولد إلا أدخلها الله الجنة\"، فقالت امرأة: يا رسول الله: أو اثنان؟ قال: \"أو اثنان\" (^٢).\n_________\n(^١) موضع الالتقاء هو: سهيل بن أبي صالح.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له ولد فيحتسبه- ٤/ ٢٠٢٨، رقم ١٥١).\nفائدة الاستخراج: متابعة سليمان بن بلال -وهو ثقة- لعبد العزيز الدراوردي -وهو صدوق- عند مسلم في الرواية عن سهيل بن أبي صالح.","vol":"20","page":139},{"text":"١١٤٨٧ - حدثنا أبو سليمان إمام مسجد طرسوس، حدثنا إبراهيم بن الحجاج، حدثنا عبد العزيز بن المختار (^١)، حدثنا سهيل بن أبي صالح (^٢)، عن أبيه، عن أبي هريرة قال: قلن النساء: يا رسول الله! لو جعلت لنا يومًا؟ فواعدهن، فقال: ما منكن امرأة يموت لها ثلاثة من الولد إلا أدخلها الله الجنة\"، فقالت امرأة: يا رسول الله! أو اثنان؟ فقال: \"أو اثنان\" (^٣).\n_________\n(^١) أبو إسحاق الدباغ البصري، مولى حفصة بنت سيرين.\n(^٢) موضع الالتقاء هو: سهيل بن أبي صالح.\n(^٣) انظر: تخريج الحديث رقم (١١٤٨٦).\nفائدة الاستخراج: متابعة عبد العزيز بن المختار -وهو ثقة- لعبد العزيز =\n⦗١٤٠⦘ = الدراوردي -وهو صدوق- عند مسلم.","vol":"20","page":139},{"text":"١١٤٨٨ - حدثني أخو خازم (^١)، حدثنا إبراهيم بن الحجاج بمثله (^٢).\n_________\n(^١) بالخاء العجمة، وهو: خازم بن يحيى الحلواني، وأخوه شيخ المصنف هو: أحمد بن يحيى بن إسحاق أبو جعفر البجلي الحلواني. وثقه ابن خراش، والحسين بن محمد بن حاتم، وأحمد بن عبد الله الفرائضي.\nانظر: تاريخ بغداد (٥/ ٢١٢)، الإكمال (٢/ ٢٨٥).\n(^٢) انظر: تخريج الحديث رقم (١١٤٨٦).","vol":"20","page":140},{"text":"١١٤٨٩ - حدثنا يونس بن عبد الأعلى، أخبرنا (^١) ابن وهب، أن مالكًا أخبره ح\nوحدثنا أبو أمية، حدثنا بشر بن عمر (^٢) ح\nوحدثنا محمد بن خلف (^٣) التيمي، حدثنا خالد بن مخلد، قالوا: حدثنا (^٤) مالك بن أنس (^٥)، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، عن رسول ﷺ قال: \"لا يموت لأحد من\n⦗١٤١⦘ المسلمين ثلاثة من الولد، فتمّسه النَّار إلا تحلّة (^٦) القسم\" (^٧).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) ابن الحكم بن عقبة الزهراني الأزدي، أبو محمد البصري.\n(^٣) ابن صالح بن عبد الأعلى الكوفي.\n(^٤) في (ك): \"أخبرنا\".\n(^٥) ابن أنس، إمام دار الهجرة، وهو موضع الالتقاء.\n(^٦) تحلة -بفتح المثناة وكسر المهملة، وتشديد اللام-: أي ما ينحل به القسم وهو اليمين، وقال أهل اللغة: يقال فعلته تحلة القسم: أي قدر ما أحللت به يميني ولم أبالغ، وقال الخطابي: \"حللت القسم تحلة: أي أبررتها\".\nوالقسم المذكور في الحديث عند أهل العلم: هو قوله ﷾: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١] انظر: التمهيد (٦/ ٣٥٢)، الجامع لأحكام القرآن (١١/ ١٣٥، ١٣٦)، الفتح (٣/ ١٤٨، ١٤٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له ولد فيحتسبه- ٤/ ٢٠٢٨، رقم ١٥٠).\nوأخرجه البخاري في صحيحه (كتاب الأيمان والنذور -باب قول الله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ..﴾ الآية- (٦/ ٢٤٥٢)، رقم (٦٢٨٠) من طريق إسماعيل بن أبي أويس عن مالك به.","vol":"20","page":140},{"text":"١١٤٩٠ - حدثنا محمد بن إسحاق بن شبوية السجزي بمكة، حدثنا عبد الرزاق (^١) ح\nوحدثنا الدبري، حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن سعيد بن المسيب (^٢)، عن أبي هريرة، أن النبيَّ ﷺ قال: \"من مات له ثلاثة لم يبلغوا الحنث لم تمسه النار إلا تحلة القسم\" (^٣).\n⦗١٤٢⦘ رواه أبو اليمان عن (^٤) شعيب، عن الزهري، وقال: حدثني سعيد (^٥).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) (ك ٥/ ٢٣٦/ ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له =\n⦗١٤٢⦘ = ولد فيحتسبه-٤/ ٢٠٢٨، رقم ١٥٠ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٤٨٩).\nفائدة الاستخراج: ساق المصنف لفظ رواية عبد الرزاق، واقتصر مسلم على ذكر الإسناد إلى الزهري، ثم قال: \"بإسناد مالك، وبمعنى حديثه\".\n(^٤) جاء في النسختين: \"رواه أبو اليمان، وشعيب عن الزهري\" ولعله خطأ، حيث لا يعرف لأبي اليمان رواية عن الزهري، والسلسلة المشهورة: أبو اليمان، عن شعيب عن الزهري.\n(^٥) لم أقف على هذا الإسناد.","vol":"20","page":141},{"text":"١١٤٩١ - حدثنا الترمذي، حدثنا الحميدي، حدثنا سفيان (^١)، قال: سمعناه من في الزهري ح\nوحدثنا أبو المثنى، حدثنا مسدد، حدثنا سفيان، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: قال النبي ﷺ: \"لا يموت لمسلم ثلاثة من الولد فيلج النار إلا تحلة القسم\" (^٢).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه كتاب البر والصلة والآداب، باب فضل من يموت له ولد فيحتسبه، ٤/ ٢٠٢٨، رقم ١٥٠)، وأخرجه البخاري في صحيحه كتاب الجنائز، باب فضل من مات له ولد فاحتسب ١/ ٤٢١، ٤٢٢، رقم ١١٩٣) من طريق علي بن المديني، عن سفيان به.\nفائدة الاستخراج: ساق المصنف لفظ رواية ابن عيينة، ومسلم ساق الإسناد، وأحال على لفظ رواية مالك عن الزهري، ثم قال مسلم: \"إلا أن في حديث سفيان: \"فيلج النار إلا تحلة القسم\".","vol":"20","page":142},{"text":"١١٤٩٢ - حدثنا محمد بن علي بن ميمون العطار، حدثنا إسحاق\n⦗١٤٣⦘ ابن عيسى، حدثنا مالك، وسفيان (^١)، وعبد العزيز (^٢) بن أبي سلمة، عن الزهري بإسناده مثله (^٣).\nقال عبد العزيز: فقلت للزهري: يا أبا بكر أما فيه: \"احتسبهم\"؟ قال: لا.\n_________\n(^١) موضع الالتقاء هو: مالك، وسفيان بن عيينة.\n(^٢) ابن عبد الله بن أبي سلمة -واسم أبي سلمة: ميمون- أبو عبد الله المدني، مولى آل الهدير.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له ولد فيحتسبه- ٤/ ٢٠٢٨، رقم ١٥٠ مكرر).\nوتقدم تخريج البخاري للحديث انظر: حديث رقم (١١٤٩١).\nفائدة الاستخراج: رواية عبد العزيز بن أبي سلمة عن الزهري، وفيها التنصيص على عدم قوله: \"احتسبهم\" في المتن.","vol":"20","page":142},{"text":"١١٤٩٣ - حدثنا إبراهيم بن محمد الصفار (^١) الرقي (^٢)، حدثنا محمد بن وهب (^٣)، حدثنا محمد بن سلمة (^٤)، عن أبي عبد الرحيم (^٥)، قال:\n⦗١٤٤⦘ حدثني زيد (^٦)، عن محمد بن شهاب (^٧) بإسناده قال النبي ﷺ: \"ما من مسلم يموت له ثلاثة من الولد يلج النار إلا تحلة القسم\".\nقال أبو هريرة: والله ما قال: أدركوا العمل أو لم يدركوا، ولا قال: احتسبهم أو لم يحتسبهم (^٨).\n_________\n(^١) لم أقف عليه.\n(^٢) نسبة إلى الرقة: وهي مدينة مشهورة على الفرات من جانبها الشرقي بينها وبين حران ثلاثة أيام من بلاد الجزيرة، والرقة: الأرض التي ينصب عنها الماء، وسميت هذه المدينة بذلك لأنها على شط الفرات. مراصد الإطلاع (٢/ ٦٢٦)، الأنساب (٦/ ١٥٦).\n(^٣) ابن عمر بن أبي كريمة، أبو المعافى الحراني.\n(^٤) ابن عبد الله الباهلي مولاهم، أبو عبد الله الحراني.\n(^٥) هو: خالد بن أبي يزيد الحراني.\n(^٦) ابن أبي أنيسة -واسمه زيد- الجزري، أبو أسامة الرهاوي.\n(^٧) الزهري، وهو موضع الالتقاء.\n(^٨) انظر: تخريج الحديث رقم (١١٤٩١).\nفائدة الاستخراج: زيادة قول أبي هريرة: والله ما قال .. الخ.","vol":"20","page":143},{"text":"١١٤٩٤ - حدثنا أحمد بن محمد بن يحيى بن حمزة، حدثنا أبي، عن أبيه (^١)، عن الزبيدي، عن الزهري (^٢) ح\nوحدثنا محمد بن علي بن داود أبو بكر، حدثنا معلى بن عبد الرحمن (^٣)،\n⦗١٤٥⦘ حدثنا عبد الحميد بن جعفر (^٤)، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، عن النبي ﷺ قال: \"لا يموت لأحد من المسلمين ثلاثة من الولد فتمسه النار إلا تحلة القسم\" (^٥).\nقال: وقال عبد الحميد في حديثه: فقلت له: يا أبا بكر! أليس فيه: \"فيحتسبهم\"؟ قال: لا.\n_________\n(^١) هو: يحيى بن حمزة بن واقد الحضرمي، أبو عبد الرحمن الدمشقي القاضي.\n(^٢) موضع الالتقاء في كلا الإسنادين هو: الزهري.\n(^٣) الواسطي. ضعفه ابن المديني، وقال: \"كان يضع الحديث\" وقال أيضًا: \"كان يسرق الحديث\"، وقال الدارقطني: \"ضعيف كذاب\"، وقال أبو حاتم: \"ضعيف الحديث\" وقال مرة \"متروك الحديث\"، وقال ابن حبان: \"يروي عن عبد الحميد بن جعفر المقلوبات لا يجوز الاحتجاج به إذا انفرد\". وقال ابن حجر: \"متهم بالوضع وقد رمي بالرفض\". انظر: الجرح (٨/ ٣٣٤)، تاريخ بغداد (١٣/ ١٨٦)، المجروحين (٣/ ١٧)، تهذيب الكمال (٢٨/ ٢٨٨)، التقريب (ص ٥٤١).\n(^٤) ابن عبد الله بن الحكم بن رافع بن سنان الأنصاري الأوسي، أبو الفضل المدني.\n(^٥) انظر: تخريج الحديث رقم: (١١٤٩١).\nفائدة الاستخراج: زيادة قول عبد الحميد بن جعفر في روايته عن الزهري.","vol":"20","page":144},{"text":"١١٤٩٥ - حدثنا يزيد بن عبد الصمد، وأبو الجماهر الحمصي، قالا: حدثنا علي بن عياش (^١) ح\nوحدثنا عباس الدوري، حدثنا شبابة ح\nوحدثنا جعفر بن محمد الخفاف الأنطاكي، حدثنا الهيثم بن جميل، قالوا: حدثنا عبد العزيز بن أبي سلمة، عن الزهري (^٢) بإسناده: \"لا يهلك للمؤمن ثلاثة من الولد فتمسه النار إلا تحلة القسم\" (^٣).\nقال شبابة وعلي: قال عبد العزيز: قلت للزهري: يا أبا بكر ذكر\n⦗١٤٦⦘ فيه: واحتسبهم؟ قال: لا.\n_________\n(^١) ابن مسلم الألهاني، أبو الحسن الحمصي البكاء.\n(^٢) موضع الالتقاء في هذه الأسانيد هو الزهري.\n(^٣) انظر: تخريج الحديث رقم (١١٤٩١)، وانظر: حديث رقم: (١١٤٩٢)، فأخرجه المصنف من طريق عبد العزيز بن أبي سلمة عن الزهري به.\nفائدة الاستخراج: ذكر قول عبد العزيز بن أبي سلمة في آخر الحديث.","vol":"20","page":145},{"text":"١١٤٩٦ - حدثنا يزيد بن سنان، حدثنا أبو داود الطيالسي، حدثنا (^١) إبراهيم بن سعد، عن أبيه، عن عمرة، عن عائشة (^٢) قالت: دخلت (^٣) على سائلة، فأمرت لها بثلاث تمرات، ومعها صبيان لها (^٤) فأعطت كل واحد تمرة تمرة، وصدعت الأخرى نصفين، فأعطت كل واحد منهما نصفا، فدخل علي رسول ﷺ، فأخبرته، فقال متعجبًا من ذلك: \"دخلت بذلك الجنة\" (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) موضع الالتقاء هي: أم المؤمنين عائشة ﵂ وأرضاها.\n(^٣) هكذا في (ك): \"دخلت\"، وجاء في الأصل: \"دخل\".\n(^٤) (ك ٥/ ٢٣٧/ أ).\n(^٥) انظر: تخريج الحديث رقم (١١٤٧٧ - ١١٤٨٢). وفي هذه الرواية \"صبيان\" في الأحاديث المتقدمة رقم (١١٤٧٧) وما بعدها \"ابنتان\".\nولم أقف على هذا الحديث من رواية عمرة عن عائشة عند الطيالسي في مسنده، ولا في تحفة الأشراف، ولا في جامع المسانيد (جـ ٣٧).","vol":"20","page":146},{"text":"١١٤٩٧ - ز- حدثنا محمد بن سنان البصري، حدثنا يعقوب بن إسحاق الحضرمي (^١)، عن همام، عن قتادة، عن أنس، عن النبي ﷺ قال: \"أتدرون من الرقوب فيكم\"؟ قالوا: الذي لا ولد له، قال: \"لا! ولكن هو الذي لا فرط له\" قال: \"فما تسمون العائل فيكم\"؟ قالوا:\n⦗١٤٧⦘ الذي لا مال له، قال: \"لا! ولكن هو الذي لم يقدم إلى ربه ﷿ عملًا صالحًا\" (^٢).\nغريب تفرد به يعقوب (^٣).\n_________\n(^١) أبو محمد البصري.\n(^٢) إسناد المصنف حسن.\nوالحديث أخرجه البزار في مسنده (١/ ٤٠٦، رقم ٨٦٠ كشف الأستار) من طريق إبراهيم بن المستمر العروقي عن يعقوب به.\nوقال البزار: \"لا نعلم رواه عن قتادة إلا همام، ولا عنه إلا يعقوب\" أ. هـ، وقال الهيثمي: \"رجال البزار رجال الصحيح\" مجمع الزوائد (٣/ ١١)، وأخرجه أبو يعلى في مسنده (٦/ ١٣٣ - رقم ٣٤٠٨) من طريق رشيد أبو عبد الله الزريري عن ثابت عن أنس، ورشيد قال الذهبي عنه: \"مجهول\" انظر: الميزان (٢/ ٢٤١)، والمغني في الضعفاء (١/ ٢٣٢).\nوللحديث شاهد من حديث عبد الله بن مسعود، أخرجه مسلم، والمصنف كما تقدم، انظر: حديث رقم (١١٣٨٤).\n(^٣) هذه العبارة من المصنف تعادل ما قاله البزار عقب رواية الحديث، كما تقدم، حيث إن يعقوب تفرد برواية الحديث على هذا الوجه بهذا الإسناد.","vol":"20","page":146},{"text":"١١٤٩٨ - ز- حدثنا الصغاني، حدثنا عبيد الله بن عمر القواريري، ومحمد بن عمر القصباني، قالا: حدثنا عبد الوارث، عن عبد العزيز بن صهيب، عن أنس قال: قال النبي ﷺ: \"ما من مسلم يموت له ثلاثة لم يبلغوا الحنث، إلا أدخله الله الجنة بفضل رحمته إياهم\" (^١).\n_________\n(^١) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه البخاري في صحيحه (كتاب الجنائز -باب فضل من مات له =\n⦗١٤٨⦘ = ولد فاحتسب-١/ ٤٢١، رقم ١١٩١) من طريق أبي معمر عن عبد الوارث به.","vol":"20","page":147},{"text":"١١٤٩٩ - ز- حدثنا محمد بن عوف الحمصي، ومحمد بن أحمد بن الوليد بن برد الأنطاكي، وجعفر الخفاف الأنطاكي، قالوا: حدثنا الهيثم بن جميل، حدثنا سلام بن سليم (^١)، عن عاصم بن سليمان، عن أنس بن مالك قال: مات ابن للزبير، فجزع عليه، فأتى النبي ﷺ فقال: يا رسول الله! نشِحُّ بأنفسنا عن أولادنا، فقال النبي ﷺ: \"من مات له ثلاثة من الولد لم يبلغوا الحنث كانوا (^٢) له حجابًا من النار\" (^٣).\n_________\n(^١) الحنفي مولاهم، أبو الأحوص الكوفي.\n(^٢) في (ك): \"كان\".\n(^٣) إسناد المصنف رجاله ثقات.\nوقد تفرد المصنف بإخراجه على هذا الوجه، كما يفهم هذا من صنيع الحافظ في إتحاف المهرة (٢/ ٣٩٦، رقم ٦٤)، وكذلك لم أقف عليه من رواية عاصم بن سليمان عن أنس في جامع المسانيد (٢٢/ ٣٩٦ - ٤٠٧)، وليس هو في تحفة الأشراف أيضًا. انظر: تخريج الحديث المرفوع من حديث أنس من رواية عبد العزيز بن صهيب كما تقدم في حديث رقم (١١٤٩٨).","vol":"20","page":148},{"text":"١١٥٠٠ - حدثنا عباس الدوري، والسلمي، وأبو حاتم الرازي، وابن أبي الحنين، وفهد بن سليمان (^١)، قالوا: حدثنا عمر بن حفص بن غياث النخعي (^٢)، حدثنا أبي، عن جده طلق بن معاوية، عن أبي زرعة بن\n⦗١٤٩⦘ عمرو بن جرير، عن أبي هريرة قال: أتت امرأة إلى النبي ﷺ فقالت: يا نبي الله! قد دفنت ثلاثة من ولدي، فقال: \"لقد احتظرت (^٣) بحظار شديد من النار\" (^٤).\nهذا لفظ السلمي، وفهد، وابن أبي الحنين، وأما عباس فقال: ادعوا الله لي، لقد دفنت ثلاثة من ولدي (^٥)، فقال: \"أدفنت (^٦) ثلاثة\"؟، قالت: نعم، قال: \"لقد احتظرت بحظار شديد من النار\".\n_________\n(^١) أبو محمد الكوفي الدلال النخاس.\n(^٢) موضع الالتقاء هو: عمر بن حفص بن غياث.\n(^٣) أي: لقد احتميت بحمى عظيم من النار يقيك حرها، ويؤمنك دخولها. النهاية (١/ ٤٠٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له ولد فيحتسبه-٤/ ٢٠٣٠، رقم ١٥٥).\n(^٥) جاء في نسخة (ك): \"ادعوا الله له، لقد دفنت ثلاثة من ولدي\".\n(^٦) في (ك): \"دفنت\".","vol":"20","page":148},{"text":"١١٥٠١ - حدثنا الصغاني، حدثنا إبراهيم بن محمد الشافعي، حدثنا حفص بن غياث (^١)، عن طلق بن معاوية (^٢)، عن أبي زرعة، عن أبي هريرة قال: جاءت امرأة إلى النبي ﷺ بصي لها … ثم ذكر مثل حديث العباس (^٣).\n_________\n(^١) موضع الالتقاء هو: حفص بن غياث.\n(^٢) (ك ٥/ ٢٣٧/ ب).\n(^٣) انظر: تخريج الحديث رقم (١١٥٠٠).","vol":"20","page":149},{"text":"١١٥٠٢ - حدثنا أبو أمية، حدثنا طلق بن غنام (^١) ح\nوحدثنا الحسين بن بهان (^٢)، حدثنا سهل بن عثمان، قالا: حدثنا حفص بن غياث (^٣)، عن جده طلق بن معاوية، عن أبي زرعة بن عمرو بن جرير، عن أبي هريرة قال: جاءت امرأة بصبيها إلى النبي ﷺ فقالت: يا رسول الله! ادع الله له، فقد قدمت ثلاثة من ولدي، فقال: \"لقد احتظرت بحظار شديد من النار\" (^٤).\n_________\n(^١) ابن طلق بن معاوية النخعي، أبو محمد الكوفي، ابن عم حفص بن غياث.\n(^٢) أوله باء مكسورة معجمة بواحدة، وآخره نون، ويقال: بيهان، بزيادة ياء: العسكري، من عسكر مكرم، ذكر ابن ماكولا شيوخه ومن روى عنه، ولم يذكر فيه جرحًا ولا تعديلًا. انظر: الإكمال (٧/ ٣٦٩)، توضيح المشتبه (٩/ ٢٥).\n(^٣) موضع الالتقاء هو: حفص بن غياث.\n(^٤) انظر: تخريج الحديث رقم (١١٥٠٠).","vol":"20","page":150},{"text":"١١٥٠٣ - وحدثنا أبو أمية، حدثنا أبو النعمان (^١)، حدثنا المعتمر بن سليمان (^٢)، عن أبيه، عن أبي السليل (^٣)، عن أبي حسان (^٤)،\n⦗١٥١⦘ قال: قلت لأبي هريرة: إنه قد مات لي ابنان، فما أنت محدثي عن رسول ﷺ بحديث يطيب أنفسنا، فقال: نعم: \"صغارهم دعاميص (^٥) أهل الجنة يلقى أحدهم أباه -أو قال أبويه- فيأخذ بثوبه -أو قال بيده- كما آخذ أنا بصنفة ثوبك (^٦) هذا، فلا يتناها -أو قال فلا ينتهي- حتى يدخله الله وأباه الجنة\" (^٧).\n_________\n(^١) هو: محمد بن الفضل -عارم-.\n(^٢) التيمي، وهو موضع الالتقاء.\n(^٣) بفتح المهملة وكسر اللام، وهو: ضريب -بالتصغير- بن نقير -بنون وقاف مصغرًا- القيسي الجريري -بضم الجيم مصغرًا-.\nانظر: الإكمال (٤/ ٣٣٨)، توضيح المشتبه (٥/ ١٤٦)، التقريب (ص ٢٨٠).\n(^٤) هو: خالد بن غلّاق القيسي -على الصحيح-.\nانظر: الكنى للإمام مسلم (١/ ٢٥٤)، التقريب (ص ١٩٠).\n(^٥) بالدال والعين والصاد المهملات: وأصل الدعموص: دويبة تكون في الماء لا تفارقه، أي: أن هذا الصغير في الجنة لا يفارقها. شرح صحيح مسلم (١٦/ ٢٧٩).\n(^٦) صنفة الثوب -بكسر النون- أي حاشيته، أو طرفه، أي جانب كان، أو جانبه الذي لا هدب له. الصحاح (٤/ ١٣٨٨)، القاموس (ص ١٠٧١)، إكمال إكمال المعلم (٨/ ٦٠٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب فضل من يموت له ولد فيحتسبه- ٤/ ٢٠٢٩، رقم ١٥٤).","vol":"20","page":150},{"text":"١١٥٠٤ - حدثنا عبد الله بن أحمد بن إبراهيم (^١) الدورقي (^٢)، حدثنا أبو النعمان، حدثنا المعتمر بن سليمان (^٣)، عن أبيه، عن أبي السليل،\n⦗١٥٢⦘ عن أبي حسان، قال: قلت لأبي هريرة: إنه قد مات لي ابنان، فما أنت محدثي عن رسول ﷺ بحديث يطيب أنفسنا، فقال: نعم \"صغارهم دعاميص أهل الجنة … \" فذكر مثله (^٤).\n_________\n(^١) ابن كثير العبدي، أبو العباس الدورقي.\n(^٢) بفتح الدال المهملة وسكون الواو وفتح الراء، وفي آخرها القاف.\nقيل لأحمد الدورقي -والد عبد الله-: لم قيل لكم دورقي؟ فقال: كان الشباب إذا نسكوا في ذلك الزمان سموا الدوارقة، وكان أبي منهم.\nقيل: بل كان نسبتهم إلى لبس القلانس التي تسمى الدورقية.\nتاريخ بغداد (٤/ ٦)، الأنساب (٥/ ٣٩٠ - ٣٩٢).\n(^٣) التيمي، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٥٠٣).","vol":"20","page":151},{"text":"<span data-type='title' id=toc-1437>باب: البيان في عوام المسلمين إذا أحبوا الرجل المسلم أنهم يحبونه بحب الله [﷿] (^١) إياه، وكذلك إذا أبغضوا رجلًا وإنه (^٢) لا يوضع لرجل مسلم القبول في الأرض إلا بعد ما يحبه الله تعالى</span>\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): \"فإنه\".","vol":"20","page":153},{"text":"١١٥٠٥ - حدثنا السلمي، حدثنا القعنبي، حدثنا عبد العزيز (^١)، عن سهيل، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"إن الله ﷿ إذا أحب عبدًا نادى جبريل ﵇ فقال: قد أحببت فلانًا فأحبه، قال: فينادي في السماء: إن الله يحب فلانًا فأحبوه، فيحبه أهل السماء، ثم تنزل المحبة في الأرض، وإذا أبغض عبدًا دعى جبريل، فقال: إني أبغض فلانًا فأبغضه، ثم ينادي في أهل السماء، ثم تنزل له البغضاء في الأرض\" (^٢).\n_________\n(^١) الدرواردي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب إذا أحب الله عبدًا حببه إلى عبادة- ٤/ ٢٠٣١ - رقم ١٥٧ مكرر).\nوأخرجه البخاري في صحيحه (كتاب التوحيد -باب كلام الرب مع جبريل- ٦/ ٢٧٢١ - رقم ٧٠٤٧) من طريق عبد الله بن دينار عن أبي صالح به (مختصرًا).\nفائدة الاستخراج: أتم المصنف الإسناد وذكر المتن، ومسلم اقتصر على ذكر إسناده =\n⦗١٥٤⦘ = إلى سهيل ثم أحال على رواية جرير عن سهيل.","vol":"20","page":153},{"text":"١١٥٠٦ - حدثنا ابن ابنة معاوية (^١) (^٢)، حدثنا خالد بن خداش، حدثنا عبد العزيز بن محمد (^٣) بإسناده: \"إذا أحب الله عبدًا نادى جبريل: قد أحببت فلانًا فأحبه، فينادي في أهل السماء، ثم تنزل المحبة في أهل الأرض، فذلك قوله ﷿: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا﴾ وإذا أبغض عبدًا نادى جبريل … \" فذكر مثله (^٤).\n_________\n(^١) هو: أبو بكر محمد بن أحمد بن النضر بن عبد الله بن مصعب المعني.\n(^٢) نسخة (ك ٥/ ٢٣٨/ أ).\n(^٣) الدراوردي، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٥٠٥).\nفائدة الاستخراج: في لفظ المصنف زيادة، وهي: تلاوة النبي ﷺ للآية.","vol":"20","page":154},{"text":"١١٥٠٧ - حدثنا يزيد بن عبد الصمد، حدثنا آدم، حدثنا أبو عوانة، حدثنا سهيل (^١)، بإسناده نحوه (^٢).\n_________\n(^١) ابن أبي صالح، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥٠٥).","vol":"20","page":154},{"text":"١١٥٠٨ - حدثنا السلمي، حدثنا حجاج، حدثنا أبو عوانة، عن سهيل (^١)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ:\n⦗١٥٥⦘ \"إن الله ﷺ وإذا أحب عبدًا دعى جبريل، فقال: إني أحب فلانًا فأحبه، قال: فيحبه جبريل، ثم ينادي في السماء فيقول: إن الله يحب فلانًا فأحبوه، قال: فيحبه أهل السماء، ثم يوضع له القبول في الأرض، وإذا أبغض عبدًا دعى جبريل فقال: إني أبغض فلانًا فأبغضه، قال: فيبغضه جبريل، ثم ينادي في أهل السماء: إن الله ﷿ يبغض فلانًا فأبغضوه، قال: فيبغضونه، ثم توضع له البغضاء في الأرض\" (^٢).\n_________\n(^١) موضع الالتقاء هو: سهيل بن أبي صالح.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب إذا أحب الله عبدًا حببه إلى عباده- ٤/ ٢٠٣٠ - رقم ١٥٧).\nوتقدم تخريج البخاري للحديث مختصرًا، انظر: حديث رقم (١١٥٠٥).","vol":"20","page":154},{"text":"١١٥٠٩ - حدثنا يزيد بن سنان، حدثنا حبان (^١) ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود، قالا: حدثنا وهيب (^٢)، عن سهيل (^٣)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"إن الله إذا أحب عبدًا دعى جبريل، فقال: يا جبريل إني أحب فلانًا فأحبه، فيحبه جبريل، ثم ينادي في السماء: إن الله يحب فلانًا فأحبوه، قال: فيحبه أهل السماء، فيوضع له القبول في الأرض، وإذا أبغض عبدًا كان\n⦗١٥٦⦘ مثل ذلك\" (^٤).\n_________\n(^١) ابن هلال الباهلي.\n(^٢) ابن خالد بن عجلان الباهلي.\n(^٣) ابن أبي صالح، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٥٠٨).","vol":"20","page":155},{"text":"١١٥١٠ - حدثنا عيسى بن أحمد العسقلاني، حدثنا ابن وهب (^١) ح\nوحدثنا (^٢) يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا أخبره، عن سهيل، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"إذا أحب الله العبد قال لجبريل: يا جبريل قد أحببت فلانًا فأحبه، فيحبه جبريل، ثم ينادي في أهل السماء: إن الله قد أحب فلانًا، فيحبه أهل السماء، ثم توضع له المحبة في الأرض\".\nزاد العسقلاني: \"وقال في البغض مثل ذلك بلا شك\".\nوقال يونس: قال مالك: أحسبه قال في البغض مثل ذلك (^٣).\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب إذا أحب الله عبدًا حببه إلى عباده- ٤/ ٢٠٣١، رقم ١٥٧ مكرر).\nوتقدم تخريج البخاري للحديث مختصرًا، انظر: حديث رقم (١١٥٠٥).\nفائدة الاستخراج: ذكر المصنف المتن تامًّا، واقتصر مسلم على ذكر الإسناد إلى سهيل بن أبي صالح، ولم يذكر المتن.","vol":"20","page":156},{"text":"١١٥١١ - حدثنا السلمي، حدثنا عبد الرزاق، عن معمر، عن\n⦗١٥٧⦘ سهيل (^١) بمثله (^٢).\n_________\n(^١) ابن أبي صالح، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥١٠).","vol":"20","page":156},{"text":"١١٥١٢ - حدثنا سعيد بن مسعود (^١)، وأبو جعفر أحمد بن محمد بن الحارث (^٢)، وأبو أمية، قالوا: حدثنا معاوية بن عمرو (^٣)، حدثنا زهير (^٤)، عن العلاء بن المسيب (^٥)، أن سهيل بن أبي صالح، حدثه عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إن الله ﷿ إذا أحب عبدًا قال لجبريل: إني أحب عبدي فلانًا فأحبه، قال: فيحبه جبريل، فيقول: يا أهل (^٦) السماء! إن الله يحب عبده، فأحبوه، قال: فيحبه أهل السماء، ويوضع له القبول في الأرض\" (^٧).\n⦗١٥٨⦘ قال العلاء: قلت: ما القبول؟ فقال: المودة من الناس.\n_________\n(^١) المروزي.\n(^٢) لم أقف عليه.\n(^٣) (ك ٥/ ٢٣٨/ ب).\n(^٤) ابن معاوية الجعفي.\n(^٥) موضع الالتقاء هو: العلاء بن المسيب.\n(^٦) في (ك): \"لأهل\".\n(^٧) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب إذا أحب الله عبدًا حببه إلى عبادة-٤/ ٢٠٣١، رقم ١٥٧ مكرر)، وانظر تخريج البخاري للحديث مختصرًا، حديث رقم (١١٥٠٥).\nفوائد الاستخراج:\n١/ أتم المصنف الإسناد وذكر المتن، واقتصر مسلم على ذكر الإسناد إلى سهيل بن =\n⦗١٥٨⦘ = أبي صالح، ثم أحال على رواية جرير عن سهيل، وبين أن حديث العلاء ليس فيه ذكر البغض.\n٢/ تفسير الراوي للقبول.","vol":"20","page":157},{"text":"١١٥١٣ - حدثني إبراهيم بن الحسين الكسائي سيفنة (^١)، حدثنا آدم بن أبي إياس، حدثنا عبد العزيز بن عبد الله الماجشون (^٢)، حدثنا سهيل بن أبي صالح، قال: كنت مع أبي غداة عرفة، وعمر بن عبد العزيز أمير الحاج، فمر بنا، فقلت: يا أبه، والله إني لأرى الله ﷿ يحب عمر، قال: لِمَ يا بني، قلت: لما جعل الله ﷿ له في قلوب الناس من المودة، فقال: إني سمعت أبا هريرة يقول: قال رسول الله ﷺ:\n⦗١٥٩⦘ \"إن الله ﷿ وإذا أحب عبدًا قال: يا جبريل إني قد أحببت فلانًا فأحبوه، فينادي جبريل في أهل السماء: إن الله قد أحب فلانًا فأحبوه، فإذا كان ذلك وضع الله له القبول، وإذا أبغض عبدًا، قال: يا جبريل إني قد أبغضت فلانًا فأبغضوه، فينادي جبريل في أهل السماء: إن الله ﷿ قد أبغض فلانًا، فإذا كان ذلك وضع الله له البغضة عند أهل الأرض\" (^٣).\n_________\n(^١) بفاء ونون ثقيلة، ويقال: بموحدة بدل الفاء: وهذا لقب لإبراهيم بن الحسين بن ديزيل، قال الذهبي: وسيفنة طائر ببلاد مصر، لا يكاد يحط على شجرة إلا أكل ورقها حتى يعريها، فكذلك كان إبراهيم إذا ورد على شيخ لم يفارقه حتى يستوعب ما عنده.\nالسير (١٣/ ١٨٥١)، نزهة الألباب في الألقاب (١/ ٣٨٥).\n(^٢) سئل الإمام أحمد: كيف لقب الماجشون: فقال: \"تعلق من الفارسية بكلمة إذا لقي الرجل يقول: شوني شوني، فلقب بالماجشون\"، وقال إبراهيم الحربي: \"الماجشون: فارسي، وإنما سمي الماجشون لأن وجنتيه كانتا حمراوين، فسمى بالفارسية (المايكون) وهو خمر، فشبه وجنتاه بالخمر، فعربه أهل المدينة فقالوا: الماجشون. تهذيب الكمال (١٨/ ١٥٥).\n* وعبد العزيز بن الماجشون، هو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب إذا أحب الله عبدًا حببه إلى عباده- ٤/ ٢٠٣١، رقم ١٥٨).\nفوائد الاستخراج:\n١/ ذكر الوقت مقيدًا \"غداة عرفة\".\n٢ / ساق المصنف الحديث تامًّا، واقتصر مسلم على ذكر القصة، وأحال في ذكر الحديث المرفوع إلى رواية جرير عن سهيل بن أبي صالح.","vol":"20","page":158},{"text":"<span data-type='title' id=toc-1438>باب: ذكر الخبر [المبين] (^١) أن الأرواح تأتلف والدليل على أن المرء لا يحب إلا شكله، وينفر قلب المؤمن عن من لا يشاكله، وأن المرء مع من أحب</span>\n_________\n(^١) زيادذ من (ك).","vol":"20","page":160},{"text":"١١٥١٤ - حدثنا محمد بن علي بن داود، حدثنا عفان ح\nوحدثنا أبو أمية، حدثنا أحمد بن إسحاق، قالا: حدثنا وهيب، عن سهيل (^١)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"الأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف\" (^٢).\n_________\n(^١) ابن أبي صالح، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الأرواح جنود مجندة -٤/ ٢٠٣١، رقم ١٥٩).","vol":"20","page":160},{"text":"١١٥١٥ - حدثنا أبو المثنى، حدثنا محمد بن المنهال، حدثنا يزيد بن زريع، حدثنا روح بن القاسم، عن سهيل (^١)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"الأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف\" (^٢).\nمن هنا لم يخرجاه.\n_________\n(^١) ابن أبي صالح، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥١٤).","vol":"20","page":160},{"text":"١١٥١٦ - ز- حدثنا أبو أمية، حدثنا خالد بن مخلد، حدثنا موسى بن يعقوب (^١)، حدثنا سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"الأرواح جنود مجندة، تطوف بالليل (^٢)، فما تعارف منها ائتلف، وما تناكر منها اختلف\" (^٣).\n_________\n(^١) ابن عبد الله بن وهب بن زمعة المطلبي الزمعي، أبو محمد المدني (مات بعد الأربعين ومائة).\nوثقه ابن معين، وابن القطان، وذكره ابن حبان في الثقات.\nوضعفه ابن المديني، وغيره.\nوقال ابن عدي: \"وهو عندي لا بأس به وبرواياته\"، وقال ابن حجر: \"صدوق سيء الحفظ\".\nانظر: التاريخ للدوري (٢/ ٥٩٧)، الثقات (٧/ ٤٥٨)، الكامل (٦/ ٢٣٤١)، تهذيب الكمال (٢٩/ ١٧١)، تهذيب التهذيب (١٠/ ٣٧٨)، التقريب (ص ٥٥٤).\n(^٢) (ك ٥/ ٢٣٩/ أ).\n(^٣) إسناد المصنف فيه موسى بن يعقوب، وفيه ضعف، وقد تفرد في هذا الحديث بزيادة: \"تطوف بالليل\"، والحديث رواه الثقات عن سهيل بن أبي صالح، كروح ووهيب وغيرهما، ولم يذكروا هذه الزيادة، فهي منكرة، والله أعلم. وأصل الحديث تقدم تخريجه من طرق عن سهيل بن أبي صالح، انظر: الأحاديث رقم (١١٥١٤، ١١٥١٥).","vol":"20","page":161},{"text":"١١٥١٧ - ز- حدثنا علي بن عبد الرحمن بن المغيرة المخزومي، وإسحاق بن سيار، والصغاني، قالوا: حدثنا ابن أبي\n⦗١٦٢⦘ مريم (^١)، أخبرنا يحيى بن أيوب، حدثني يحيى بن سعيد، عن عمرة، عن عائشة، عن رسول الله ﷺ قال: \"الأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف\" (^٢).\n_________\n(^١) هو: سعيد بن الحكم.\n(^٢) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه: أبو يعلى في مسنده (٧/ ٣٤٤، رقم ٤٣٨١)، والبخاري في الأدب المفرد (ص ٣١٠، رقم ٩٠٠ مكرر)، كلاهما من طريق ابن أبي مريم عن يحيى بن أيوب به، وفي أوله قصة، قال الهيثمي: \"رواه أبو يعلى ورجاله رجال الصحيح\" (مجمع الزوائد ٨/ ٨٨).\nوأخرجه البخاري في صحيحه معلقًا مجزومًا به، من طريق الليث عن يحيى بن سعيد به (كتاب أحاديث الأنبياء -باب الأرواح جنود مجندة- ٣/ ١٢١٣، رقم ٣١٥٨)، قال: \"قال الليث: عن يحيى بن سعيد، عن عمرة، عن عائشة … \" فذكره.\nووصله في الأدب المفرد (ص ٣٠٩ - رقم ٩٠٠)، ووصله أيضًا الإسماعيلي في مستخرجه، وابن حجر في تغليق التعليق من طريق عبد الله بن صالح كاتب الليث، عن الليث، عن يحيى بن سعيد به. انظر: تغليق التعليق (٤/ ٥ - ٧).\nقال الحافظ: \"وللمتن شاهد من حديث أبي هريرة، أخرجه مسلم\" (الفتح ٦/ ٤٢٧).\nانظر: تخريج حديث أبي هريرة، حديث رقم (١١٥١٤).\nوقد أشبع السخاوي ﵀ الحديث بحثًا في كتابه: \"المقاصد الحسنة\" (ص ٧١ - رقم ٩٥) فانظره هناك.","vol":"20","page":161},{"text":"١١٥١٨ - حدثنا أبو أمية، حدثنا كثير بن هشام (^١)، حدثنا\n⦗١٦٣⦘ جعفر بن برقان، حدثنا يزيد بن الأصم، عن أبي هريرة قال: قال رسول الله ﷺ: \"الناس معادن كمعادن الذهب والفضة، خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا، والأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف\" (^٢).\n_________\n(^١) موضع الالتقاء هو: كثير بن هشام.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب الأرواح جنود مجندة - ٤/ ٢٠٣١، رقم ١٦٠).\nفائدة الاستخراج: في رواية المصنف تقدم الذهب على الفضة.","vol":"20","page":162},{"text":"١١٥١٩ - حدثنا يونس بن عبد الأعلى، وعبد الرحمن بن بشر (^١)، وزكريا بن يحيى المروزي، قالوا: حدثنا سفيان (^٢)، -وقال يونس: سمعت سفيان- يقول: سمع الزهري، عن أنس بن مالك: أن رجلًا (^٣) سأل النبي ﷺ عن الساعة، فقال: \"ما أعددت لها\"؟ قال: حب الله ورسوله، قال: \"أنت مع من أحببت\" (^٤).\n_________\n(^١) ابن الحكم العبدي.\n(^٢) ابن عيينة، وهو موضع الالتقاء.\n(^٣) وقع عند الدارقطني من حديث أبي مسعود: أن الأعرابي الذي بال في المسجد قال: يا محمد متى الساعة؟ .. الحديث، والرجل الذي بال في المسجد هو: ذو الخويصرة، كما أخرجه أبو موسى المديني في دلائل معرفة الصحابة. فتح الباري (٧/ ٦١ و١٠/ ٥٧١).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب - ٤/ ٢٠٣٢، رقم ١٦٢).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب علامة حب الله ﷿ =\n⦗١٦٤⦘ = ٤/ ٢٢٨٣، رقم ٥٨١٩) من طريق سالم بن أبي الجعد عن أنس.\nفائدة: قال الحافظ: \"وقد جمع أبو نعيم طرق هذا الحديث في جزء سماه\" كتاب المحبين مع المحبوبين\" وبلغ الصحابة فيه نحو العشرين\" أ. هـ. فتح الباري (١٠/ ٥٧٦).\nوقد عد جماعة من العلماء هذا الحديث من المتواتر.\nوعد الكتاني: ١٥ صحابيًّا للحديث، انظر: نظم المتناثر للكتاني (ص ٢٠٢ - رقم ٢٤٦).\nفائدة الاستخراج: تصريح سفيان بسماع الحديث من الزهري.","vol":"20","page":163},{"text":"١١٥٢٠ - حدثنا السلمي، حدثنا عبد الرزاق (^١) ح\nوحدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، قال: أخبرني أنس بن مالك: أن رجلًا من الأعراب أتى رسول الله ﷺ فقال: يا رسول الله! متى تقوم الساعة؟ فقال رسول الله ﷺ: \"وما أعددت لها\"؟ فقال الأعرابي: ما أعددت لها من كثير أحمد عليه نفسي، إلا أني أحب الله ورسوله، فقال له رسول الله ﷺ: \"فإنك مع من أحببت\" (^٢).\n_________\n(^١) بن همام الصنعاني، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٢، رقم ١٦٢ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٥١٩).\nفائدة الاستخراج: ساق أبو عوانة لفظ الحديث تامًّا، واقتصر مسلم على ذكر =\n⦗١٦٥⦘ = إسناده ثم بين ما في حديث عبد الرزاق من زيادة.","vol":"20","page":164},{"text":"١١٥٢١ - حدثنا أبو الحسين ابن خالد بن خلي الحمصي، حدثنا بشر بن شعيب، عن أبيه ح\nوحدثني أحمد بن محمد بن يحيى بن حمزة الحضرمي، قال: حدثني أبي، عن أبيه، قال: أخبرني الزبيدي، كلاهما عن الزهري (^١)، بإسناده مثله (^٢).\n_________\n(^١) موضع الالتقاء هو: الزهري.\n(^٢) انظر: تخريج الحديث رقم (١١٥١٩).","vol":"20","page":165},{"text":"١١٥٢٢ - حدثنا الصغاني، حدثنا علي بن معبد (^١)، حدثنا أبو المليح (^٢) ح\nوحدثنا يعقوب بن سفيان، حدثنا حجاج (^٣)، حدثنا جدي (^٤)، كلاهما عن الزهري (^٥)، عن أنس، أن النبي ﷺ قال للأعرابي: \"فأنت مع من أحببت\" (^٦).\n_________\n(^١) ابن شداد العبدي، أبو الحسن الرقي.\n(^٢) هو: عامر بن أسامة الهذلي.\n(^٣) ابن يوسف بن أبي منيع الرصافي.\n(^٤) هو: أبو منيع، عبيد الله بن أبي زياد الرصافي.\n(^٥) موضع الالتقاء هو: الزهري.\n(^٦) انظر: تخريج الحديث رقم (١١٥١٩).","vol":"20","page":165},{"text":"١١٥٢٣ - حدثنا أبو الأزهر، حدثنا خالد بن مخلد ح\n⦗١٦٦⦘ وحدثنا إسماعيل القاضي، حدثنا إسماعيل بن أبي أويس، قالا: حدثنا مالك بن أنس (^١)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك: أن أعرابيًّا قال لرسول الله ﷺ: يا رسول الله! متى الساعة (^٢)؟ قال: \"ما أعددت لها\"؟ قال: لا شيء والله إني لقليل الصلاة، قليل الصيام (^٣)، إلا أني أحب الله ورسوله، فقال النبي ﷺ: \"أنت مع من أحببت\" (^٤).\n_________\n(^١) موضع الالتقاء هو: أنس بن مالك.\n(^٢) (ك ٥/ ٢٣٩/ ب).\n(^٣) في (ك): \"الصوم\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٢، رقم ١٦١).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٥١٩).\nفائدة الاستخراج: زيادة في لفظ الحديث، وهي قول الأعرابي: \"لا شيء، والله إني لقليل الصلاة، قليل الصيام .. \".","vol":"20","page":165},{"text":"١١٥٢٤ - حدثنا الصغاني، حدثنا عبيد الله بن عمر (^١)، حدثنا حماد بن زيد (^٢)، حدثنا ثابت، عن أنس بن مالك: أن رجلًا أتى النبي ﷺ فقال: متى الساعة؟ قال: \"وما أعددت للساعة\"؟ قال: لا شيء، إلا أني أحب الله ورسوله، قال: \"فإنك مع من أحببت\".\n⦗١٦٧⦘ قال أنس: فما فرحنا بشيء بعد الإسلام فرحنا بقول رسول الله ﷺ: \"إنك مع من أحببت\"، قال: فقال أنس: فأنا أحب رسول الله ﷺ وأبا بكر وعمر، وأرجو أن أكون معهم، وإن كنت لا أعمل بأعمالهم (^٣).\n_________\n(^١) القواريري.\n(^٢) موضع الالتقاء هو: حماد بن زيد.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحببت-٤/ ٢٠٣٢، رقم ١٦٣).\nوأخرجه البخاري في صحيحه (كتاب فضائل الصحابة -باب مناقب عمر بن الخطاب- ٣/ ١٣٤٩، رقم ٣٤٨٥) من طريق سليمان بن حرب، عن حماد بن زيد.","vol":"20","page":166},{"text":"١١٥٢٥ - حدثنا الصغاني، حدثنا عبيد الله بن عمر، حدثنا جعفر بن سليمان (^١)، حدثنا ثابت، عن أنس بن مالك، قال: جاء رجل بدوي فقال: يا رسول الله! متى الساعة؟ قال: \"ما أعددت لها\"؟ قال: يا رسول الله! ما أعددت لها من كبير، إلا أني أحب الله ورسوله [ﷺ] (^٢): فقال النبي ﷺ: \"فإنك مع من أحببت\".\nقال أنس: فما فرح أصحاب رسول الله ﷺ بشيء بعد الإسلام فرحهم هذا (^٣).\n_________\n(^١) الضبعي، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٣، رقم ١٦٣ مكرر). =\n⦗١٦٨⦘ = وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٥٢٤).\nفوائد الاستخراج:\n١/ ساق مسلم الإسناد، وبين أن رواية جعفر عن ثابت ليس فيها قول أنس، فذكر المصنف السياق إسنادًا ومتنًا.\n٢/ في رواية جعفر زيادة في المتن، وهي قوله: \"ما أعددت لها من كبير\".","vol":"20","page":167},{"text":"١١٥٢٦ - حدثنا علي بن سهل بن المغيرة، حدثنا روح بن عبادة، حدثنا شعبة، قال: سمعت منصورًا (^١) يقول: سمعت سالم بن أبي الجعد (^٢)، يحدث عن أنس بن مالك: أن رجلًا سأل النبي ﷺ: متى الساعة؟ قال: \"ما أعددت لها\"؟ قال: ما أعددت لها من كبير صلاة ولا صيام، إلا أني أحب الله ورسوله، قال: \"فأنت مع من أحببت\" (^٣).\n_________\n(^١) ابن المعتمر، وهو موضع الالتقاء.\n(^٢) واسم أبي الجعد: رافع الأشجعي مولاهم الكوفي.\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب - ٤/ ٢٠٣٣، رقم ١٦٤).\nوتقدم تخريج البخاري للحديث من طريق سالم بن أبي الجعد، انظر: حديث رقم (١١٥١٩).\nفائدة الاستخراج: أن رواية روح عن شعبة عن منصور ليس فيها: \"صدقة\".","vol":"20","page":168},{"text":"١١٥٢٧ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة بن الحجاج، عن الأعمش، ومنصور (^١)، عن سالم بن أبي الجعد، عن\n⦗١٦٩⦘ أنس بن مالك: أن رجلًا قال: يا رسول الله! متى الساعة؟ قال: \"ما أعددت لها\"؟ قال: ما أعددت لها من كثير صلاة ولا صيام ولا صدقة، إلا أني أحب الله ورسوله، قال: \"فأنت مع من أحببت\" (^٢).\nوكذا رواه جرير عن منصور، فيه: \"ولا صدقة\" (^٣) وهو غريب للأعمش جدًّا، ليس إلا يونس بن حبيب (^٤).\n_________\n(^١) ابن المعتمر، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥٢٦).\nفائدة الاستخراج: قرن الأعمش في هذا الإسناد مع منصور.\n(^٣) رواية جرير أخرجها مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٣، رقم ١٦٤) من طرق عن جرير به.\n(^٤) أي: أن ذكر الأعمش في هذا الإسناد غريب من هذا الوجه، والمراد بالغرابة هنا: التفرد النسبي، أي: أن يونس تفرد بهذا الإسناد على هذا الوجه عن أبي داود عن شعبة، وقد تقدمت رواية روح بن عبادة عن شعبة، انظر: حديث رقم (١١٥٢٦)، وليس فيها ذكر الأعمش.","vol":"20","page":168},{"text":"١١٥٢٨ - حدثني محمد بن الليث القزاز بمرو، حدثنا عبد الله بن عثمان (^١)، أخبرني أبي (^٢)، عن شعبة، عن عمرو بن مرة، عن سالم بن أبي الجعد، عن أنس بن مالك: أن رجلًا سأل رسول الله ﷺ فقال: متى الساعة يا رسول الله؟ قال: \"وما أعددت لها\"؟ قال: ما أعددت لها من\n⦗١٧٠⦘ كثير صلاة ولا صوم ولا صدقة (^٣)، ولكن أحب الله ورسوله، فقال: أنت مع من أحببت\" (^٤).\nأخرجه مسلم وهو غريب.\n_________\n(^١) ابن جبلة بن أبي رواد العتكي، المعروف بـ عبدان، وهو موضع الالتقاء.\n(^٢) عثمان بن جبلة بن أبي رواد العتكي.\n(^٣) (ك ٥/ ٢٤٠/ أ).\n(^٤) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٣، رقم ١٦٤ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب علامة الحب في الله ﷿ -٥/ ٢٢٨٣، رقم ٥٨١٩) من طريق عبدان عن أبيه عن شعبة.\nفائدة الاستخراج: ذكر المصنف لفظ رواية عبد الله بن عثمان، واقتصر مسلم على ذكر الإسناد فقط.","vol":"20","page":169},{"text":"١١٥٢٩ - حدثنا أبو حاتم الرازي، حدثنا صالح بن عدي (^١)، حدثنا السميدع (^٢) بن واهب، عن شعبة (^٣)، عن منصور (^٤)، وعمرو بن مرة بإسناده، عن النبي ﷺ نحوه، وقال النبي ﷺ: \"المرء مع من أحب\" (^٥).\n_________\n(^١) ابن أبي عمارة بن حزم النميري، أبو الهيثم البصري.\n(^٢) بفتح أوله والميم وسكون التحتانية وفتح الدال، وهو: ابن واهب بن سوار بن زهدم الجرمي البصري.\n(^٣) موضع الالتقاء في الإسناد الأول هو: شعبة.\n(^٤) ابن المعتمر، وهو موضع الالتقاء في الإسناد الثاني.\n(^٥) انظر: تخريج الحديث رقم (١١٥٢٦ و١١٥٢٨).","vol":"20","page":170},{"text":"١١٥٣٠ - حدثنا يوسف بن مسلم، حدثنا حجاج بن محمد، عن\n⦗١٧١⦘ شعبة (^١)، عن قتادة، قال: سمعت أنس بن مالك قال: جاء أعرابي إلى النبي ﷺ فقال: متى الساعة؟ فقال: \"ما أعددت لها\"؟ قال: أحب الله ورسوله، قال: \"أنت مع من أحببت\".\nرواه غندر عن شعبة (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٣، رقم ١٦٤ مكرر).\nوقال البخاري في صحيحه في كتاب الأدب (٥/ ٢٢٨٢، رقم ٥٨١٥) بعد روايته للحديث من طريق همام عن قتادة قال: \"واختصره شعبة عن قتادة سمعت أنسًا\".\nفائدة الاستخراج: ذكر المصنف لفظ رواية شعبة، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":170},{"text":"١١٥٣١ - حدثنا محمد بن يحيى، حدثنا وهب بن جرير، حدثنا هشام الدستوائي (^١) ح\nوحدثنا الصغاني، وأبو أمية، قالا: حدثنا مسلم بن إبراهيم، حدثنا هشام الدستوائي، عن قتادة، عن أنس بن مالك: أن أعرابيًّا أتى النبي ﷺ فقال: يا نبي الله! متى الساعة؟ قال: \"وما أعددت لها\"؟ قال: لا شيء، إلا أني أحب الله ورسوله، قال: \"فإنك مع من أحببت\".\n⦗١٧٢⦘ قال أنس: فما رأيت المسلمين فرحوا بشيء بعد الإسلام (^٢) أشد مما فرحوا يومئذ (^٣).\nاللفظ لوهب، ولفظ مسلم (^٤) قريب منه.\n_________\n(^١) موضع الالتقاء هو: هشام الدستوائي.\n(^٢) في (ك): \"فرحوا بعد الإسلام بشيء\".\n(^٣) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٣، رقم ١٦٤ مكرر).\nفائدة الاستخراج: ذكر المصنف لفظ رواية هشام، واقتصر مسلم على ذكر الإسناد.\n(^٤) هو: مسلم بن إبراهيم الأزدي الفراهيدي، الراوي عن هشام الدستوائي.","vol":"20","page":171},{"text":"١١٥٣٢ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن الأعمش، سمع أبا وائل يحدث، عن عبد الله، عن النبي ﷺ قال: \"المرء مع من أحب\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب البر والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٤، رقم ١٦٥ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الأدب -باب علامة الحب في الله ﷿ ٥/ ٢٢٨٣، رقم ٥٨١٦، ٥٨١٧) كلاهما من طريق غندر عن شعبة به.\nفوائد الاستخراج:\n١/ تصريح الأعمش بسماعه الحديث من أبي وائل شقيق بن سلمة.\n٢ / ذكر المصنف لفظ رواية غندر عن شعبة عن الأعمش، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":172},{"text":"١١٥٣٣ - حدّثنا الصغاني، حدّثنا خلف (^١)، حدّثنا أبو عوانة (^٢)، عن قتادة، عن أنس: أن رجلًا سأل رسول الله ﷺ[قال] (^٣): متى السّاعة؟ قال: \"ما أعددت لها\"؟ قال: ما أعددت لها شيئًا، إِلَّا أني أحب الله ورسوله، قال: \"أنت مع من أحببت\"، أو قال: \"المرء مع من أحب\" (^٤).\n_________\n(^١) ابن هشام البزار البغدادي، أبو محمّد المُقرئ.\n(^٢) الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٣، رقم ١٦٤ مكرر).\nفائدة الاستخراج: ذكر المصنف لفظ رواية أبي عوانة، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":173},{"text":"١١٥٣٤ - حدّثنا أبو قلابة، حدّثنا يحيى بن حماد (^١)، حدّثنا أبو عوانة (^٢) (^٣)، عن قتادة، عن أنس: أن رجلًا قال: يا رسول الله! الرَّجل يحب القوم ولا يلحق بهم فقال: \"المرء مع من أحب\" (^٤).\n_________\n(^١) ابن أبي زياد الشيباني مولاهم، أبو بكر البصري.\n(^٢) هو: الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء.\n(^٣) جاء في (ك) قوله: \"بإسناد نحوه\" بعد قوله: \"أبو عوانة\".\n(^٤) انظر: تخريج الحديث رقم (١١٥٣٣).","vol":"20","page":173},{"text":"١١٥٣٥ - حدّثنا يوسف [بن مسلم] (^١)، حدّثنا عبيد الله (^٢)،\n⦗١٧٤⦘ حدّثنا (^٣) شيبان، وقبيصة، عن سفيان، عن الأعمش (^٤)، عن شقيق، عن عبد الله [قال] (^٥): قال رسول الله ﷺ: \"المرء من أحب\" (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) ابن موسى العبسي.\n(^٣) في (ك): \"عن\".\n(^٤) موضع الالتقاء هو: الأعمش.\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٥٣٢).","vol":"20","page":173},{"text":"١١٥٣٦ - حدّثنا الصغاني، حدّثنا ابن نمير (^١) ح\nوحدثنا ابن شبابان (^٢)، حدّثنا عثمان بن أبي شيبة، قالا: حدّثنا أبو الجوّاب (^٣)، حدّثنا سليمان بن قرم، عن الأعمش، عن أبي وائل، قال: قال عبد الله: جاء رجل إلى النبي ﷺ فقال: يا رسول الله! رجل أحب قومًا ولما يلحق بهم، قال: \"المرء مع من أحب\" (^٤).\n_________\n(^١) هو: محمّد بن عبد الله بن نمير، وهو موضع الالتقاء في الإسناد الأوّل.\n(^٢) هو: أحمد بن محمّد بن موسى.\n(^٣) بتشديد الواو، وآخره موحدة، اسمه: أحوص بن جواب الضبي، وهو موضع الالتقاء في الإسناد الثّاني. التقريب (صـ ٦٣٠).\n(^٤) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٤، رقم ١٦٥ مكرر).\nوتقدم تخريج البخاريّ للحديث، انظر: حديث رقم (١١٥٣٢).\nفائدة الاستخراج: ذكر المصنِّف لفظ رواية أبي الجوّاب عن سليمان بن قرم، واقتصر مسلم على ذكر الإسناد.","vol":"20","page":174},{"text":"١١٥٣٧ - حدّثنا (^١) ابن الجنيد الدقاق، حدّثنا إسحاق بن إسماعيل، حدّثنا جرير (^٢)، عن الأعمش، عن أبي وائل، عن عبد الله قال: جاء رجل إلى رسول الله ﷺ فقال: يا رسول الله! كيف ترى في رجل أحب قومًا ولما يلحق بهم؟ فقال رسول الله ﷺ: \"المرء مع من أحب\" (^٣).\n_________\n(^١) (ك ٥/ ٢٤٠ / ب).\n(^٢) ابن عبد الحميد الضبي، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٤، رقم ١٦٥).\nوتقدم تخريج البخاريّ للحديث، انظر: حديث رقم (١١٥٣٢).","vol":"20","page":175},{"text":"١١٥٣٨ - حدّثنا أبو داود الحراني، ومحمد بن إسماعيل بن سالم المكي، وأبو أمية قالوا: حدّثنا محمّد (^١) بن كُناسة، حدّثنا الأعمش (^٢)، عن شقيق، عن أبي موسى، قال: قلت: يا رسول الله! المرء يحب القوم ولما يلحق بهم، فقال رسول الله ﷺ: \"المرء مع من أحب\" (^٣).\n_________\n(^١) ابن عبد الله بن عبد الأعلى الأسدي، أبو يحيى بن كناسة -بضم الكاف وتخفيف النون وبمهملة- وهو لقب أبيه، أو جده، قال اللحياني: \"كناسة البيت: ما كسح منه من التراب فألقى بعضه على بعض\". نزهة الألباب في الألقاب (٢/ ٦٢٦).\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب المرء مع من أحب-٤/ ٢٠٣٤، رقم ١٦٥ مكرر).\nوأخرجه البخاريّ في صحيحه (كتاب الأدب -باب علامة الحب في الله ﷿ =\n⦗١٧٦⦘ = ٥/ ٢٢٨٣، رقم ٥٨١٨) من طريق سفيان الثّوريّ عن الأعمش به.\nفوائد الاستخراج: ١/ ذكر المصنِّف لفظ رواية الأعمش لحديث أبي موسى، واقتصر مسلم على ذكر الإسناد، ثمّ أحال على لفظ حديث جرير عن الأعمش لحديث ابن مسعود.\n٢ / بيان الرَّجل السائل، وأنه: أبو موسى الأشعري ﵁.","vol":"20","page":175},{"text":"١١٥٣٩ - حدّثنا ابن شبابان، حدّثنا عثمان بن أبي شيبة، حدّثنا أبو معاوية (^١)، عن الأعمش، عن أبي وائل، عن أبي موسى، عن النبي ﷺ (^٢).\nقال عثمان: كلاهما صحيحان (^٣).\n_________\n(^١) هو: محمّد بن خازم الضرير، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥٣٨).\n(^٣) هكذا في (ك)، وهو الصواب، لأنه خبر، وجاء في الأصل: \"صحيحين\"، ويعني بذلك: حديث أبي موسى، وابن مسعود، وقد نقل ذلك الحافظ في الفتح (١٠/ ٥٧٤).","vol":"20","page":176},{"text":"١١٥٤٠ - حدّثنا أبو أمية، حدّثنا أبو نعيم، حدّثنا سفيان ح\nوحدثنا يوسف بن مسلم، حدّثنا قبيصة، عن سفيان، كلاهما قالا: عن الأعمش (^١)، عن شقيق، عن أبي موسى، عن النبي ﷺ[قال] (^٢)\n⦗١٧٧⦘ بمثله: \"المرء مع من أحب\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٥٣٨).","vol":"20","page":176},{"text":"١١٥٤١ - حدّثنا أبو داود الحراني، وإبراهيم بن عبد الله (^١) العبسي، قالا: حدّثنا محمّد بن عبيد (^٢)، عن الأعمش، عن شقيق، عن أبي موسى قال: جاء رجل فقال: يا رسول الله! الرَّجل يحب القوم ولما يلحق بهم، فقال: \"المرء مع من أحب\" (^٣).\n[من هنا لم يخرجاه] (^٤).\n_________\n(^١) ابن محمّد بن إبراهيم بن عثمان بن خواستي العبسي مولاهم، أبو شيبة بن أبي بكر بن أبي شيبة الكوفي.\n(^٢) الطنافسي، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب المرء مع من أحب -٤/ ٢٠٣٤، رقم ١٦٥ مكرر).\nوانظر: تخريج البخاريّ للحديث، حديث رقم (٧٣٧).\nفائدة الاستخراج: ذكر المصنِّف لفظ رواية محمّد بن عبيد عن الأعمش، واقتصر مسلم على ذكر الإسناد، ثمّ أحال على رواية جرير عن الأعمش لحديث ابن مسعود.\n(^٤) زيادة من (ك).","vol":"20","page":177},{"text":"١١٥٤٢ - ز- حدّثنا حفص بن عمر السياري (^١)، حدّثنا سليمان بن [علي] (^٢) كراز (^٣)، حدّثنا مهدي بن موسى بن\n⦗١٧٨⦘ عبد الرّحمن بن صفوان (^٤)، قال: حدثني أبي (^٥)، عن أبيه (^٦)، عن صفوان بن قدامة، قال: قلت: يا رسول الله! إني أحبك، قال: \"المرء مع من أحب\" (^٧).\n_________\n(^١) البصري، ذكره ابن حبّان في الثقات (٨/ ٢٠١).\n(^٢) زيادة من (ك).\n(^٣) بفتح أوله والراء المشددة، تليها ألف ثمّ زاي: هذا هو الصواب في ضبطه (بالزاي) =\n⦗١٧٨⦘ = وهو اختيار أبي الحسن القطان، وابن ماكولا، وابن ناصر الدين الدمشقي، وضبطه عبد الحق في أحكامه الكبرى، والذهبي في الميزان: براء خفيفة ونون.\nوالصواب: أنه بتشديد الراء، ثمّ زاي في آخره، وهو: أبو داود الطفاوي البصري.\nقال البزار: \"حدّثنا الفلاس، حدّثنا سليمان بن كران، بصرى ليس به بأس\"، وكذلك قال عبد الحق أيضًا. وقال العقيلي: \"الغالب على حديثه الوهم\"، وسكت عنه ابن أبي حاتم في الجرح. انظر: الجرح (٤/ ١٣٨)، الضعفاء للعقيلي (٢/ ١٣٨)، الإكمال (٧/ ١٧٢)، الميزان (٢/ ٤١١)، توضيح المشتبه (٧/ ٣٠٠).\n(^٤) هكذا جاء في النسختين، وإتحاف المهرة (٦/ ٣٠٣)، ولم أقف عليه.\n(^٥) هو: موسى بن عبد الرّحمن بن صفوان.\nذكره ابن حبّان في الثقات (٧/ ٤٥٢).\n(^٦) هو: عبد الرّحمن بن صفوان بن قدامة التميمي المزني، من بني امرئ القيس.\nذكره ابن حبّان في الثقات (٥/ ٨٢) وأخطأ المعلق على الثقات، فنسبه للجمحي، وليس كما قال، لأن ابن حبّان ذكر أنه يروى عن أبيه، ويروي عنه ابنه موسى، والجمحي ليس كذلك، انظر ترجمته في تهذيب الكمال (١٧/ ١٨٦)، وساق المزي في آخر ترجمة الجمحي حديث: \"المرء مع من أحب\"، قال ابن حجر: \"هذا المرادي وهو تصحيف، والصواب: المرئي، نسبة إلى امرئ القيس الّذي روى عنه ابنه غير الجمحي\". انظر: تهذيب التهذيب (٦/ ٢٠٠)، وانظر: الأنساب (١٢/ ١٧٧).\n(^٧) هذا الحديث من الزيادات، وفي إسناد المصنِّف من لم أقف على ترجمته. =\n⦗١٧٩⦘ = والحديث أخرجه الطبراني في المعجم الكبير (٨/ ٨٥، ٨٦، رقم ٧٤٠٠)، وكذلك أخرجه في الأوسط (٨/ ٢١٠، رقم ٤٩٨٢ مجمع البحرين)، والصغير (١/ ٩٨ - رقم ١٣٣ الروض الداني) من طريق موسى بن ميمون بن موسى المرئي، حدثي أبي -ميمون بن موسى- عن أبيه عن جده عبد الرّحمن بن صفوان به، وقال الإمام الطبراني: \"لا يروى عن صفوان بن قدامة إلَّا بهذا الإسناد، وتفرد به ميمون\"، وقال ابن السكن في ترجمة صفوان: \"لا يروى حديثه إِلَّا بهذا الإسناد\" (الإصابة ٣/ ٤٣٩)، وقال ابن حجر: \"والحديث رواه ابن مندة مطولًا، وروى أبو عوانة المرفوع منه فقط من طريق مهدي بن موسى\". الإصابة (٣/ ٤٣٨، ٤٣٩).\nوقال الهيثمي: \"رواه الطبراني، وفيه: موسى بن ميمون، وكان قدريًّا، وبقية رجاله وثقوا\" (المجمع ٩/ ٣٦٥)، وقال أيضًا: \"رواه الطبراني في الثلاثة، وفيه: موسى بن ميمون المرئي وهو ضعيف\" (المجمع ١٠/ ٣٨١).\nوفي الإسناد أيضًا: ميمون بن موسى، قال ابن حبّان: \"منكر الحديث، يروي عن الثقات ما لا يشبه حديث الأثبات، لا يجوز الاحتجاج به إذا انفرد\"، وقال النسائي: \"ليس بالقوي\".\nانظر: المجروحين (٣/ ٦)، الميزان (٥/ ٣٥٩).\nوقوله ﵊: \"المرء مع من أحب\" مخرج في الصحيحين، انظر: تخريج الحديث رقم (١١٥٣٢ - ١١٥٣٨).","vol":"20","page":177},{"text":"١١٥٤٣ - ز- حدّثنا علي بن حرب، حدّثنا الحسن بن موسى، عن ابن لهيعة (^١)، سمع أبا الزبير (^٢)، يحدث عن جابر بن عبد الله،\n⦗١٨٠⦘ أن النبي ﷺ قال: \"المرء مع من أحب\" (^٣).\n_________\n(^١) هو: عبد الله بن لهيعة بن علقمة الحضرمي.\n(^٢) هو: محمّد بن مسلم بن تدرس المكي.\n(^٣) هذا الحديث من الزيادات، وإسناد المصنِّف فيه: ابن لهيعة، وهو ضعيف كما تقدّم.\nوالحديث أخرجه أحمد في المسند (٣/ ٣٩٤)، والطبراني في الأوسط (٨/ ٢١٢ - رقم ٤٩٨٦) من طرق عن ابن لهيعة، بلفظ: \"العبد مع من أحب\"، وقال الطبراني: \"لم يروه عن أبي الزبير إِلَّا ابن لهيعة\"، قال الهيثمي: \"وإسناد أحمد حسن\" أ. هـ، هذا الحكم بناه الهيثمي ﵀ على تحسين حديث ابن لهيعة، وقد تقدّم أن حديثه ضعيف، والله أعلم.\nولكن الحديث أصله في الصحيحين كما تقدّم، انظر: حديث رقم (١١٥٣٢ - ١١٥٣٨).","vol":"20","page":179},{"text":"١١٥٤٤ - ز- حدّثنا ابن ديزيل، حدّثنا عبد الله بن صالح، حدثني الليث (^١)، قال حدثني سعيد بن أبي سعيد (^٢)، عن شريك بن عبد الله بن أبي نمر (^٣)، عن أنس بن مالك، أن النبي ﷺ قال لرجل في حديث طويل: \"اجلس فإنك مع من أحببت\" (^٤).\n_________\n(^١) ابن سعد الإمام، وهو من أثبت النَّاس في سعيد بن أبي سعيد المقبري، كما نصّ عليه الإمام أحمد وابن المديني. انظر: شرح علل التّرمذيّ لابن رجب (٢/ ٢٧٠).\n(^٢) اسم أبي سعيد: كيسان المقبري.\n(^٣) القرشي، أبو عبد الله المدني.\n(^٤) هذا الحديث من الزيادات، وإسناد المصنِّف حسن.\nوالحديث أخرجه أحمد في المسند (٣/ ١٦٧) من طريق حجاج بن محمّد عن اللَّيث به.\nوالحديث رواه: الزهري، وثابت، وسالم بن أبي الجعد، وإسحاق، وقتادة، كلهم عن أنس، انظر: الأحاديث رقم (١١٥١٩ - ١١٥٢٣ - ١١٥٢٤ - ١١٥٢٦ - ١١٥٣٠).","vol":"20","page":180},{"text":"١١٥٤٥ - ز- حدّثنا حبشي بن عمرو بن الربيع بن طارق الهلالي، حدّثنا أبي، حدّثنا اللَّيث بإسناده مثله (^١).\n_________\n(^١) انظر: تخريج الحديث رقم (١١٥٤٤).","vol":"20","page":181},{"text":"١١٥٤٦ - ز- حدّثنا أبو داود الحراني، حدّثنا عمرو بن عاصم، حدّثنا سليمان بن المغيرة، عن حميد بن هلال [ح] (^١)\nوحدثنا محمّد بن يحيى، حدّثنا القعنبي، حدّثنا سليمان، عن حميد بن هلال، عن عبد الله بن الصامت، عن أبي ذر قلت (^٢): يا رسول الله! الرَّجل يحب القوم ولا يستطيع أن يعمل كعملهم، قال: \"أنت يا أبا ذر مع من أحببت\"، قال: قلت: إني أحب الله ورسوله، قال: \"أنت مع من أحببت\" (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) (ك ٥/ ٢٤١ /أ).\n(^٣) إسناد المصنِّف رجاله ثقات.\nوالحديث أخرجه أبو داود في السنن (كتاب الأدب -باب إخبار الرَّجل بمحبته إياه -٥/ ٣٤٤، رقم ٥١٢٦) من طريق موسى بن إسماعيل التبوذكي عن سليمان به.","vol":"20","page":181},{"text":"١١٥٤٧ - ز- حدّثنا يوسف بن مسلم، حدّثنا عبد الغفار (^١)، حدّثنا سليمان بن المغيرة بإسناد حديث القعنبي: الرَّجل يحب القوم ولا يستطيع أن يعمل بعملهم؟ قال: \"يا أبا ذر، أنت مع من\n⦗١٨٢⦘ أحببت\" (^٢).\n_________\n(^١) ابن داود بن مهران، أبو صالح الحراني.\n(^٢) انظر: حديث رقم (١١٥٤٦).","vol":"20","page":181},{"text":"١١٥٤٨ - حدّثنا الوكيعي (^١)، حدّثنا إبراهيم بن الحجاج، حدّثنا عبد العزيز بن المختار، حدّثنا ثابت البناني (^٢)، عن أنس بن مالك، عن النبي ﷺ أنه قال: \"المرء مع من أحب\" (^٣).\n_________\n(^١) هو: إبراهيم بن أحمد بن عمر الوكيعي.\n(^٢) موضع الالتقاء هو: ثابت البناني.\n(^٣) انظر: تخريج الحديث رقم (١١٥٢٤).","vol":"20","page":182},{"text":"١١٥٤٩ - حدّثنا العطاردي، حدّثنا أبو بكر بن عياش (^١)، عن منصور (^٢)، عن سالم بن أبي الجعد، عن أنس، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) ابن سالم الأسدي مولاهم الكوفي المقريء الحناط، مشهور بكنيته، والأصح أنها اسمه.\n(^٢) ابن المعتمر، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٥٢٦).","vol":"20","page":182},{"text":"<span data-type='title' id=toc-1439>باب: [بيان] (^١) صفة قبول عمل المؤمن في الخير</span>\n_________\n(^١) زيادة من (ك).","vol":"20","page":183},{"text":"١١٥٥٠ - حدّثنا يونس بن حبيب، وعمار بن رجاء، قالا: حدّثنا أبو داود، حدّثنا شعبة (^١)، عن أبي عمران الجوني، قال: سمعت عبد الله بن الصامت، عن أبي ذر قال؟ قلت: يا رسول الله! الرَّجل يعمل العمل لنفسه، ويحبه النَّاس على ذلك، فقال: \"تلك عاجل بشرى المؤمن\" (^٢).\nكذا رواه غندر والنضر بن شميل ووكيع: \"ويحبه الناس\".\nورواه علي بن حرب، عن عبد الصمد، عن شعبة: قال: \"يحمده النَّاس … \" بمثله.\n_________\n(^١) موضع الالتقاء هو: شعبة بن الحجاج.\n(^٢) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب إذا أثني على الصالح فهي بشرى ولا تضره -٤/ ٢٠٣٥، رقم ١٦٦ مكرر) من طريق وكيع وغندر وعبد الصمد والنضر بن شميل كلهم عن شعبة به.\nفائدة الاستخراج: ذكر المصنِّف لفظ رواية شعبة عن أبي عمران، ثمّ بين اختلاف ألفاظ الرواة عن شعبة، واقتصر مسلم على ذكر الإسناد وأحال على لفظ حديث حماد بن زيد عن أبي عمران.","vol":"20","page":183},{"text":"١١٥٥١ - حدّثنا إسماعيل القاضي، وأبو داود الحراني، قالا: حدّثنا سليمان بن حرب، حدّثنا حماد بن زيد (^١)، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر قال: قلت: يا رسول الله\n⦗١٨٤⦘[وقال أبو داود: قال لرجل لرسول الله ﷺ] (^٢): أرأيت الرَّجل يعمل العمل من (^٣) الخير ويحمده الناس عليه، قال: \"تلك عاجل بشرى المؤمن\" (^٤).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) زيادة من (ك).\n(^٣) هكذا في الأصل، وجاء في (ك): \"في\".\n(^٤) أخرجه مسلم في صحيحه (كتاب البرّ والصلة والآداب -باب إذا أثني على الصالح فهي بشرى ولا تضره -٤/ ٢٠٣٤، رقم ١٦٦).\nفائدة الاستخراج: التصريح بالرجل السائل وأنه أبو ذر.","vol":"20","page":183},{"text":"١١٥٥٢ - حدّثنا أبو داود الحراني، حدّثنا أبو علي الحنفي (^١)، حدّثنا شعبة (^٢)، قال: أخبرني أبو عمران الجوني، قال: سمعت عبد الله بن الصامت، عن أبي ذر قال: قلت: يا رسول الله! العبد يعمل لنفسه ويحبه النَّاس على ذلك، قال: \"تلك عاجل بشرى المؤمن في الدنيا\" (^٣).\n_________\n(^١) هو: عبيد الله بن عبد المجيد.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٠).\nفوائد الاستخراج:\n١/ ساق المصنِّف لفظ رواية شعبة عن أبي عمران الجوني، واقتصر مسلم على الإسناد.\n٢/ فيه تصريح بأن السائل هو: أبو ذر ﵁.","vol":"20","page":184},{"text":"١١٥٥٣ - وحدثنا أبو داود الحراني أيضًا، حدثنا أبو عتاب سهل بن حماد (^١)، حدثنا شعبة (^٢)، عن أبي عمران الجوني، عن عبد الله بن الصامت، قال: قال أبو ذر: يا رسول الله .... بمثله (^٣).\n_________\n(^١) العنقزي.\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٠).","vol":"20","page":185},{"text":"١١٥٥٤ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن شعبة (^١) بإسناده: قلت: يا رسول الله (^٢) الرَّجل يعمل لنفسه فيحبه النَّاس، قال: \"يا أبا ذر، تلك عاجل بشرى المؤمن\" (^٣).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) (ك ٥/ ٢٤١ / ب).\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٠).","vol":"20","page":185},{"text":"<span data-type='title' id=toc-1440>مبتدأ كتاب القدر </span>(^١)\n_________\n(^١) القاف والدال والراء: أصل صحيح يدلُّ على مبلغ الشيء وكنهه ونهايته، ويطلق في اللُّغة على معان، أشهرها: الحكم والقضاء، وهو: ما يقدره الله ﷿ من القضاء ويحكم به من الأمور، وهو المراد في هذا الباب، ومنه حديث الاستخارة: \"فاقدره لي، ويسره لي\".\nوالطاقة، ومنه قوله تعالى: ﴿عَلَى الْمُوسِعِ قَدَرُهُ﴾.\nوالتضييق، ومنه قوله تعالى: ﴿فَقَدَرَ عَلَيْهِ رِزْقَهُ﴾.\nمعجم مقاييس اللُّغة (٥/ ٦٢)، الصحاح (٢/ ٧٨٦)، لسان العرب (٥/ ٧٤).\nوفي الاصطلاح: هو تقدير الله تعالى الأشياء في القدم، وعلمه ﷾ أنها ستقع في أوقات معلومة عنده، وعلى صفات مخصوصة، وكتابته سبحانه لذلك ومشيئته له، ووقوعها على حسب ما قدرها وخلقه لها.\nانظر: شرح العقيدة الطحاوية (١/ ٣٢٠)، فتح الباري (١١/ ٤٨٦)، التنبيهات السنية على العقيدة الواسطية (ص ٢٦٢)، شرح العقيدة الواسطية لابن عثيمين (ص ١٨٧)، القضاء والقدر في ضوء الكتاب والسُّنَّة ومذاهب النَّاس فيه للدكتور / عبد الرّحمن المحمود (ص ٣٠).","vol":"20","page":186},{"text":"<span data-type='title' id=toc-1441>باب: إثبات كتاب (^١) رزق الإنسان، وأجله، وعمله، وشقاوته إن كان عند الله شقيًّا، وسعادته إن كان في علمه تعالى سعيدًا عند نفخ الروح فيه، وأنه ليس إلى العبد من الاستطاعة شيء في الخير والشر وأن الله يقدرهما عليه</span>\n_________\n(^١) في (ك): \"كتابة\".","vol":"20","page":186},{"text":"١١٥٥٥ - حدّثنا محمّد بن إسماعيل (^١) الأحمسي (^٢) من لفظه، حدّثنا وكيع (^٣)، حدّثنا الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود قال: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق-: \"إن خلق أحدكم يجمع في بطن أمه أربعين ليلة، ثمّ يكون علقة (^٤) مثل ذلك، ثمّ يكون مضغة (^٥) مثل ذلك، ثمّ يجيء الملك، فيؤمر بأربع: فيكتب عمله، وأجله، ورزقه، وشقي أو سعيد، وإن (^٦) الرَّجل يعمل الزّمان بعمل أهل الجنَّة حتّى ما يكون بينه وبينها إِلَّا ذراع، فيسبق عليه الكتاب فيعمل بعمل أهل النّار فيدخلها، وإن الرَّجل ليعمل [الزمان الطويل] (^٧) بعمل أهل النّار، حتّى ما يكون بينه وبينها إِلَّا ذراع، فيسبق عليه الكتاب فيختم له بعمل أهل الجنَّة فيدخلها\" (^٨).\n_________\n(^١) ابن سمرة الأحمسي، أبو جعفر السراج.\n(^٢) بفتح الألف وسكون الحاء المهملة وفتح الميم، وفي آخرها السين المهملة: هذه النسبة إلى أحمس، وهي طائفة من بجيلة، نزلوا الكوفة. الأنساب (١/ ١٢٥).\n(^٣) ابن الجراح، وهو موضع الالتقاء.\n(^٤) أي: قطعة من دم. جامع العلوم والحكم (١/ ١٥٥) النهاية (٣/ ٢٩٠).\n(^٥) أي: قطعة من لحم. جامع العلوم والحكم (١/ ١٥٥)، الفتح (١١/ ٤٩١).\n(^٦) في (ك): \"فإن\".\n(^٧) زيادة من (ك).\n(^٨) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي في بطن أمه =\n⦗١٨٨⦘ = - ٤/ ٢٠٣٦، رقم ١ مكرر) من طريق أبي بكر بن أبي شيبة، عن أبي معاوية ووكيع، ومن طريق ابن نمير عن أبيه وأبي معاوية ووكيع (وساق لفظ هذه الرِّواية)، ثمّ من طرق عن جرير بن عبد الحميد، ثمّ طريق عيسى بن يونس، ثمّ طريق أبي سعيد الأشج عن وكيع، ثمّ طريق شعبة.\nثمّ قال مسلم: \"قال -أي أبو سعيد الأشج-: في حديث وكيع \"إن خلق أحدكم يجمع في بطن أمه أربعين يومًا\". انظر: التعليق على حديث رقم (١١٥٦٨).\nوفي حديث جرير وعيسى: \"أربعين يومًا\".\nوأخرجه البخاريّ في صحيحه (كتاب القدر -باب … ٦/ ٢٤٣٣، رقم ٦٢٢١) وفي (كتاب التّوحيد -باب: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ﴾ الآية- ٦/ ٢٧١٣ - رقم ٧٠١٦) من طرق عن شعبة عن الأعمش.\nتنبيه: اختلف الرواة عن وكيع عن الأعمش في اللّفظ:\nفقال محمّد بن عبد الله بن نمير (في روايته عند مسلم -كما تقدّم تخريجه، انظر: حديث رقم ١١٥٥٥)، وسهل بن عثمان (كما عند المصنِّف، حديث رقم ١١٥٦٢): \"أربعين يومًا\".\nوقال محمّد بن إسماعيل الأحمسي (كما عند المصنِّف هنا في هذا الحديث)، وأبو سعيد الأشج (كما عند مسلم): \"أربعين ليلة\".\nقال الحافظ ابن حجر ﵀: \"ويجمع بين رواية \"أربعين يومًا\"، ورواية: \"أربعين ليلة\" بأن المراد يوم بليلته، أو ليلة بيومها\" أ. هـ (الفتح ١١/ ٤٨٨).","vol":"20","page":187},{"text":"١١٥٥٦ - حدّثنا أبو علي الحسن بن محمّد بن الصباح، حدّثنا أبو معاوية الضرير (^١)، حدّثنا الأعمش، عن زيد بن وهب، عن عبد الله\n⦗١٨٩⦘ قال: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق-: \"إن أحدكم يجمع في بطن أمه أربعين ليلة، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يرسل إليه الملك فينفخ فيه الرُّوح، ويكتب رزقه، وأجله، وعمله، وشقي أم سعيد، فوالذي لا إله غيره إن أحدكم ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبينها إِلَّا ذراع، فيسبق عليه الكتاب فيختم له بعمل أهل النّار فيدخلها\" (^٢).\n_________\n(^١) هو: محمّد بن خازم، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥٥٦).\nتنبيه: اختلفت الرِّواية عن أبي معاوية:\nفقال محمّد بن عبد الله بن نمير (كما عند مسلم)، وسهل بن عثمان (كما عند المصنف، حديث (رقم ١١٥٦٢)، وشيخ المصنِّف علي بن حرب (كما في حديث رقم (١١٥٥٧): \"أربعين يومًا\".\nوقال شيخ المصنِّف أبو علي بن الصباح: \"أربعين ليلة\".","vol":"20","page":188},{"text":"١١٥٥٧ - حدّثنا علي بن حرب، حدّثنا عبد الله بن داود (^١)، وأبو معاوية (^٢)، قالا: حدّثنا الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود قال: حدثني النبي ﷺ-وهو الصادق المصدوق-: \"إن أحدكم يجمع خلقه في بطن أمه (^٣) أربعين يومًا\". الحديث (^٤).\n_________\n(^١) ابن عامر بن الربيع الهمداني، أبو عبد الرّحمن الخريبي.\n(^٢) هو: محمّد بن خازم، وهو موضع الالتقاء.\n(^٣) (ك ٥/ ٢٤٢ / أ).\n(^٤) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":189},{"text":"١١٥٥٨ - حدّثنا الحسن بن عفان، حدّثنا عبد الله بن نمير (^١)، عن الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود، قال: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق-: \"إن خلق أحدكم يجمع في بطن أمه أربعين ليلة، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يبعث الله ملكًا بأربع كلمات: رزقه، وعمله، وأجله (^٢)، وشقي أو سعيد، كان الرَّجل ليعمل بعمل أهل النّار حتّى ما يكون بينه وبينها إِلَّا ذراع، ثمّ يسبق عليه الكتاب، فيعمل بعمل أهل الجنَّة فيدخل الجنَّة، وإن الرَّجل ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبينها إِلَّا ذراع، ثمّ يسبق عليه الكتاب فيعمل بعمل أهل النّار فيدخلها\" (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد الله بن نمير.\n(^٢) هكذا في الأصل، وجاء في (ك): \"أجله، وعمله\".\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٥).\nتنبيه: جاءت رواية محمّد بن عبد الله بن نمير عن أبيه عند مسلم بلفظ: \"أربعين يومًا\"، وجاءت رواية شيخ المصنِّف عن عبد الله بن نمير بلفظ: \"أربعين ليلة\".","vol":"20","page":190},{"text":"١١٥٥٩ - حدّثنا أبو داود الحراني، حدّثنا محمّد بن عبيد، حدّثنا الأعمش ح\nوحدثنا عبّاس الدوري، حدّثنا أبو يحيى الحماني، [قالا] (^١): حدّثنا\n⦗١٩١⦘ الأعمش (^٢)، بإسناده مثله إِلَّا أنه قال: \"أربعين يومًا\"، وقال: \"ثمّ ينفخ فيه الرُّوح، فوالذي لا إله غيره إن أحدكم ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبينها إِلَّا ذراع، فيختم له بعمل أهل النّار فيدخلها، والذي لا إله غيره إن أحدكم ليعمل بعمل أهل النّار … \" ثمّ ذكر مثله (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":190},{"text":"١١٥٦٠ - حدّثنا السري بن يحيى بن أخي هناد، [قال] (^١): حدّثنا قبيصة، حدّثنا عمار بن رزيق (^٢)، عن الأعمش (^٣) … بمثله: \"أربعين ليلة\" … وذكر الحديث (^٤).\n_________\n(^١) زيادة من (ك).\n(^٢) بتقديم الراء: الضبي التميمي، أبو الأحوص الكوفي.\n(^٣) موضع الالتقاء هو: الأعمش.\n(^٤) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":191},{"text":"١١٥٦١ - حدّثنا سعيد بن مسعود، حدّثنا النضر بن شميل، حدّثنا شعبة (^١) ح\nوحدثنا إبراهيم بن مرزوق، حدّثنا عثمان بن عمر، عن شعبة ح\nوحدثنا بكار بن قتيبة، حدّثنا أبو داود، حدّثنا شعبة ح\nوحدثنا يونس بن حبيب، حدّثنا أبو داود، حدّثنا شعبة ح\n⦗١٩٢⦘ وحدثنا ابن المنادي، وأبو داود الحراني، قالا: حدّثنا وهب بن جرير، حدّثنا شعبة كلهم عن الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود قال: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق- يقول: \"إن خلق أحدكم يجمع في بطن أمه نطفة أربعين ليلة، أو أربعين يومًا، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يبعث الله إليه ملكًا فيؤمر بأربع كلمات: فيكتب رزقه، وأجله، وعمله، وشقي أم (^٢) سعيد، ثمّ ينفخ فيه الرُّوح، حتّى إن أحدكم ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبينها غير ذراع -وقال أبو داود: إِلَّا ذراع-، ثمّ يسبق عليه الكتاب فيعمل عمل أهل النّار فيدخلها، وإن أحدكم ليعمل بعمل (^٣) أهل النّار، حتّى ما يكون بينه وبينها غير ذراع -وقال أبو داود: إِلَّا ذراع-، ثمّ يسبق عليه الكتاب، فيعمل عمل أهل الجنَّة فيدخلها\" (^٤).\n⦗١٩٣⦘ هذا لفظ وهب، والنضر، وعثمان بن عمر.\n_________\n(^١) موضع الالتقاء في كلّ الأسانيد هو: شعبة.\n(^٢) (ك ٥/ ٢٤٢ /ب).\n(^٣) في (ك): \"عمل\".\n(^٤) انظر: تخريج الحديث رقم (١١٥٥٥).\nتنبيه: وقع في صحيح مسلم المطبوع (٤/ ٢٠٣٧) قول الإمام مسلم: \"وفي حديث معاذ عن شعبة: \"أربعين ليلة أربعين يومًا\"، وأظنه خطأً، والصواب: إثبات \"أو\" كما في الروايات الّتي ساقها المصنِّف ﵀ عن شعبة، ونبه على هذا الحافظ ابن حجر، حيث قال: \"كذا لأكثر الرواة عن شعبة بالشك\" (فتح الباري ١١/ ٤٨٨).\nووردت بالجزم في رواية أبي الوليد هشام بن عبد الملك عن شعبة: \"أربعين يومًا\" =\n⦗١٩٣⦘ = كما في صحيح البخاريّ (كتاب القدر -باب … - ٦/ ٢٤٣٣، رقم ٦٢٢١).\nفائدة الاستخراج: ساق المصنِّف لفظ رواية شعبة، واقتصر مسلم على ذكر الإسناد، ثمّ قال -كما في المطبوع من صحيح مسلم-: \"وفي حديث معاذ عن شعبة: \"أربعين ليلة، أربعين يومًا\".","vol":"20","page":191},{"text":"١١٥٦٢ - حدّثنا محمّد بن يحيى بن سهل بن محمّد العسكري، حدّثنا سهل بن عثمان، حدّثنا المحاربي (^١)، وابن أبي زائدة (^٢)، وحفص (^٣)، وأبو معاوية، وأبو خالد الأحمر (^٤)، ووكيع، عن الأعمش بإسناده وقالوا (^٥): \"أربعين يومًا\" (^٦) (^٧).\n_________\n(^١) هو: عبد الرّحمن بن محمّد بن زياد المحاربي، أبو محمّد الكوفي.\n(^٢) هو: يحيى بن زكريا بن أبي زائدة (واسمه ميمون) بن فيروز الهمداني الوادعي مولاهم، أبو سعيد الكوفي.\n(^٣) ابن غياث.\n(^٤) هو: سليمان بن حيان الأزدي الكوفي.\n(^٥) في (ك): \"قال\".\n(^٦) في هذا الحديث يلتقي المصنِّف مع مسلم في بعض الأسانيد مع: أبي معاوية ووكيع وفي بعضها مع الأعمش.\n(^٧) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":193},{"text":"١١٥٦٣ - حدّثنا عبّاس الدوري، حدّثنا محاضر، حدّثنا (^١)\n⦗١٩٤⦘ الأعمش (^٢) بمثله، وقال: \"أربعين ليلة\" (^٣).\n_________\n(^١) في (ك): \"عن\".\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":193},{"text":"١١٥٦٤ - حدّثنا أبو داود الحراني، حدّثنا ابن نفيل (^١)، حدّثنا زهير (^٢)، حدّثنا الأعمش (^٣) ح\nوحدثنا جعفر الصائع، حدّثنا معاوية بن عمرو، حدّثنا زائدة، عن الأعمش، عن زيد بن وهب، عن عبد الله قال: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق-: \"إن خلق أحدكم يجمع في بطن أمه أربعين يومًا، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يبعث الله إليه الملك فيؤمر بأربع كلمات، [قال] (^٤): فيقال: اكتب أجله، وعمله، ورزقه، وشقي أو سعيد، ثمّ تنفخ فيه الرُّوح … \" بمثله (^٥).\n_________\n(^١) هو: عبد الله بن محمّد بن علي بن نفيل، أبو جعفر النَّفْيلي الحراني.\n(^٢) ابن معاوية.\n(^٣) موضع الالتقاء في كلا الإسنادين هو: الأعمش.\n(^٤) زيادة من (ك).\n(^٥) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":194},{"text":"١١٥٦٥ - حدّثنا أبو العباس الغزي، حدّثنا الفريابي، حدّثنا سفيان، عن الأعمش (^١)، حدّثنا زيد بن وهب الجهني، قال: قال\n⦗١٩٥⦘ عبد الله بن مسعود: قال (^٢) رسول الله ﷺ-وهو الصادق المصدوق-: \"إن خلق أحدكم يجمع في بطن أمه أربعين ليلة نطفة، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يبعث إليه الملك بأربع كلمات، فيقال: اكتب أجله، ورزقه، وشقي أو سعيد.\nإن الرَّجل ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبين الجنَّة إِلَّا ذراع، فيغلب عليه الكتاب الّذي سبق فيختم له بعمل أهل النّار، فيدخل النار، وإن الرَّجل ليعمل بعمل أهل النار حتّى ما يكون بينه وبينها إِلَّا ذراع فيغلب عليه الكتاب الّذي سبق، فيعمل (^٣) بعمل أهل الجنَّة فيدخل الجنَّة\" (^٤) (^٥).\nمن هنا لم يخرجاه.\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) في (ك): \"حدّثنا\".\n(^٣) (ك ٥/ ٢٤٣ / أ).\n(^٤) في (ك): \"فيدخلها\".\n(^٥) انظر: تخريج الحديث رقم (١١٥٥٥).\nفوائد الاستخراج:\n١/ رواية الثّوريّ لهذا الحديث عن الأعمش، وهو من حفاظ أصحاب الأعمش.\n٢ / بيان نسب زيد بن وهب \"الجهني\".\n٣ / تصريح الأعمش بسماعه الحديث من زيد بن وهب.","vol":"20","page":194},{"text":"١١٥٦٦ - ز- حدّثنا أبو أمية، حدّثنا قبيصة، حدّثنا\n⦗١٩٦⦘ سفيان بنحوه (^١).\n_________\n(^١) هذا الإسناد صحيح، وانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":195},{"text":"١١٥٦٧ - ز- حدّثنا أحمد بن شيبان الرملي، حدّثنا المؤمل (^١)، حدّثنا شعبة، وسفيان، وأبو عوانة، وعبد العزيز بن مسلم، قالوا: حدّثنا الأعمش، قال: سمعت زيد بن وهب يقول: سمعت عبد الله، يقول: حدّثنا رسول الله ﷺ-وهو الصادق المصدوق- … وذكر الحديث (^٢).\n_________\n(^١) ابن إسماعيل البصري.\n(^٢) في إسناد المصنِّف: مؤمل بن إسماعيل، وقد تقدّم أنه ضعيف.\nوانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":196},{"text":"١١٥٦٨ - ز- حدثني (^١) الحسين بن إسحاق (^٢) التستري، حدّثنا القاسم بن دينار (^٣)، حدّثنا مُصْعَب بن المقدام، عن داود (^٤) الطائي، عن الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود قال: حدّثنا\n⦗١٩٧⦘ رسول الله ﷺ-وهو الصادق المصدوق- … وذكر الحديث (^٥).\n_________\n(^١) في (ك): \"حدّثنا\".\n(^٢) ابن إبراهيم التستري -[بضم التاء المنقوطة من فوق بنقطتين، وسكون السين المهملة وفتح التاء المعجمة بنقطتين من فوق، والراء المهملة-، وهذه النسبة إلى: تستر، بلدة من كور الأهواز من بلاد خوزستان. الأنساب (٣/ ٥١)] الدقيقي الدمشقي.\n(^٣) ابن زكريا بن دينار القرشي، أبو محمّد الطحان الكوفي.\nوثقه النسائي، وابن حجر. انظر: تهذيب الكمال (٢٣/ ٣٥١)، التقريب (ص ٤٥٠).\n(^٤) ابن نصير الطائي، أبو سليمان الكوفي.\n(^٥) إسناد المصنِّف رجاله ثقات.\nوانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":196},{"text":"١١٥٦٩ - ز- حدّثنا إسحاق بن إبراهيم الدبري، عن عبد الرزّاق، عن الثّوريّ، عن الأعمش، بإسناده مثله وقال: \"أربعين ليلة\" (^١).\n_________\n(^١) إسناد المصنِّف صحيح.\nوالحديث في مصنف عبد الرزّاق، برواية الدبري (١١/ ١٢٣، رقم ٢٠٠٩٣).\nوانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":197},{"text":"١١٥٧٠ - ز- حدّثنا الحسين بن إسحاق، حدّثنا مؤمل بن إهاب (^١)، حدّثنا مؤمل بن إسماعيل، عن حماد بن سلمة، عن خالد الحذاء، عن الأعمش، عن زيد بن وهب، عن عبد الله بن مسعود قال: حدّثنا\n⦗١٩٨⦘ رسول الله ﷺ-وهو الصادق المصدوق- … بنحوه (^٢).\n_________\n(^١) مؤمل -بوزن محمّد- ابن إهاب -بكسر أوله وبموحدة- الربعي العجلي، أبو عبد الرّحمن الكوفي (ت ٢٥٤ هـ).\nقال ابن الجنيد: \"سئل عنه ابن معين، فكأنه ضعفه\". وقال أبو حاتم، والذهبي: \"صدوق\"، ووثقه النسائي، وقال ابن حجر: \"صدوق له أوهام\".\nانظر: سؤالات ابن الجنيد (ص ٤٤٢، ٤٤٥ - رقم ٧٠١، ٧٠٩)، الجرح (٨/ ٣٧٥)، تاريخ بغداد (١٣/ ١٨١)، تهذيب الكمال (٢٩/ ١٧٩)، السير (١٢/ ٢٤٦)، التقريب (ص ٥٥٥).\n(^٢) في إسناد المصنِّف مؤمل بن إسماعيل، وفيه ضعف.\nوانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":197},{"text":"١١٥٧١ - ز- حدّثنا صالح بن عبد الرّحمن بن عمرو بن الحارث، حدّثنا محمّد بن المتوكل، حدّثنا المعتمر (^١)، عن أبيه، عن سليمان (^٢)، عن زيد بن وهب، عن عبد الله بن مسعود، قال: حدّثنا رسول الله ﷺ[وهو] (^٣) الصادق المصدوق-: \"إن أحدكم يجمع في بطن أمه أربعين ليلة، ثمّ يكون علقة مثل ذلك، ثمّ يكون مضغة مثل ذلك، ثمّ يبعث الملك فيقول: اكتب أجله، وعمله، ورزقه، وشقي أو سعيد، فإن أحدكم ليعمل بعمل أهل الجنَّة حتّى ما يكون بينه وبينها إِلَّا ذراع، ثمّ يسبق عليه الكتاب فيعمل بعمل أهل النّار فيدخلها، وإن أحدكم ليعمل بعمل أهل النار، حتّى ما يكون بينه وبينها إِلَّا ذراع، ثمّ يسبق عليه الكتاب فيعمل بعمل أهل الجنَّة فيدخلها ثمّ قرأ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (^٤) وَصَدَّقَ بِالْحُسْنَى﴾ إلى آخر الآية (^٥).\n_________\n(^١) ابن سليمان التيمي.\n(^٢) هو: الأعمش.\n(^٣) زيادة من (ك).\n(^٤) سورة اللّيل، آية (٥، ٦).\n(^٥) إسناد المصنِّف فيه: محمّد بن المتوكل، وتقدم أنه صدوق له أوهام، وانظر: تخريج =\n⦗١٩٩⦘ = الحديث رقم (١١٥٥٥).\nفوئدة الاستخراج: في هذه الرِّواية زيادة في لفظ الحديث، وهي تلاوة الآية: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى …﴾.","vol":"20","page":198},{"text":"١١٥٧٢ - ز- حدثني أبو الأحوص (^١) قاضي عكبرا (^٢)، وأبو عمر الحمصي (^٣)، قالا: حدّثنا ابن أبي السري (^٤)، حدّثنا معتمر بن سليمان بمثله (^٥).\n_________\n(^١) هو: محمّد بن الهيثم بن حماد بن واقد الثقفي مولاهم، البغدادي ثمّ العكبري -بفتح الموحدة- قاضي عكبرا.\n(^٢) بضم أوله وسكون ثانيه، وفتح الباء الموحدة، تمد وتقصر: بليدة من ناحية دجيل، بينها وبين بغداد عشرة فراسخ. مراصد الأطلاع (٢/ ٩٥٣).\nوالفرسخ: ٣ أميال، (والميل = ١٦٩ م)، فالمسافة بينه وبين بغداد ٨٢٧، ٤ كلم (انظر القاموس ص ٣٢٩، والمعجم الوسيط ٢/ ٨٩٤).\n(^٣) لم أقف عليه في كتب الكنى الّتي بين يدي.\n(^٤) هو: محمّد بن المتوكل.\n(^٥) إسناد المصنِّف فيه: محمّد بن المتوكل، وفيه ضعف، وأبو عمر الحمصي، لم يتبين لي كما تقدّم، وانظر: تخريج الحديث رقم (١١٥٧١).","vol":"20","page":199},{"text":"١١٥٧٣ - ز- حدّثنا يونس بن عبد الأعلى، حدّثنا ابن وهب، أخبرني جرير بن حازم، عن سليمان (^١) بن مهران بمثله، قال (^٢): \"أربعين ليلة\" (^٣).\n_________\n(^١) الأعمش.\n(^٢) (ك ٥/ ٢٤٣ / ب).\n(^٣) إسناد المصنِّف رجاله ثقات. =\n⦗٢٠٠⦘ = وانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":199},{"text":"١١٥٧٤ - ز- حدّثنا أبو أمية، حدّثنا الحسين بن محمّد، حدّثنا فطر بن خليفة (^١)، عن سلمة بن كهيل (^٢)، عن زيد بن وهب الجهني، عن عبد الله بن مسعود قال: سمعت رسول الله ﷺ-وهو الصادق المصدوق- … وساق الحديث (^٣).\nإلى هنا لم يخرجاه.\n_________\n(^١) المخزومي مولاهم، أبو بكر الحناط -بالمهملة والنون-.\n(^٢) ابن حصين الحضرمي، أبو يحيى الكوفي.\n(^٣) إسناد المصنف حسن.\nوالحديث أخرجه الإمام أحمد في المسند (١/ ٤١٤) من طريق حسين بن محمّد عن فطر بن خليفة به، وأخرجه النسائي في التفسير (١/ ٥٩٣، رقم ٢٦٦) من طريق علي بن حجر عن سلمة به.\nوالحديث أصله في الصحيحين من طريق الأعمش عن زيد بن وهب به.\nانظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":200},{"text":"١١٥٧٥ - حدّثنا يونس بن عبد الأعلى، حدّثنا سفيان بن عيينة (^١)، عن عمرو بن دينار، عن أبي الطفيل، عن حذيفة بن أسيد الغفاري قال: سمعت رسول الله ﷺ-أو قال: قال النبي ﷺ: \"يدخل الملك على النطفة (^٢) بعدما تستقر في الرّحم بأربعين أو خمسة وأربعين\n⦗٢٠١⦘ ليلة، فيقول: يا رب أشقي أو (^٣) سعيد، فيقول الله، فيكتبان، قال: فيقول: أي رب! ماذا أذكر أم أنثى؟ قال: فيقول الله، فيكتبان رزقه، وعمله، وأثره، ثمّ تطوى الصحف، فلا يزاد على ما فيها ولا ينقص\" (^٤). رواه علي بن حرب، عن سفيان.\n_________\n(^١) موضع الالتقاء هو: سفيان بن عيينة.\n(^٢) هي: ما يكون منه الولد بإذن الله. النهاية (٥/ ٧٥)، لسان العرب (٩/ ٣٣٦).\n(^٣) في (ك): \"أم\".\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية خلق الآدمي في بطن أمه ٤/ ٢٠٣٧، رقم ٢). فائدة الاستخراج: زيادة في نسب الصحابي \"الغفاري\".","vol":"20","page":200},{"text":"١١٥٧٦ - حدّثنا بكار بن قتيبة البكراوي، حدّثنا إبراهيم بن بشار الرمادي (^١)، حدّثنا سفيان (^٢)، حدّثنا عمرو بن دينار، عن أبي الطفيل عامر بن واثلة، عن أبي سريحة حذيفة الغفاري، قال: سمعت النبي ﷺ يقول: \"يدخل الملك على النطفة بعدما تستقر في الرّحم بأربعين أو خمس (^٣) وأربعين ليلة -شك سفيان- فيقول: يا رب! … \" فذكر مثله، وفيه: \"يكتب عمله، وأثره، وأجله، ورزقه، ثمّ تطوى الصحف فلا يزاد فيها ولا ينقص\" (^٤).\n_________\n(^١) أبو إسحاق البصري.\n(^٢) ابن عيينة، وهو موضع الالتقاء.\n(^٣) في (ك): \"خمسة\".\n(^٤) انظر: تخريج الحديث رقم (١١٥٧٥).\nفوائد الاستخراج:\n١/ تسمية أبي الطفيل في إسناد المصنِّف. =\n⦗٢٠٢⦘ = ٢/ ذكر كنية الصحابي: حذيفة بن أسيد \"أبو سريحة\" وذكر نسبه \"الغفاري\".\n٣/ كان الشك في الحديث: \"أربعين أو خمسة وأربعين\"، وأنه من سفيان ابن عيينة.","vol":"20","page":201},{"text":"١١٥٧٧ - حدّثنا ابن دادوي وهو: سعيد بن عبد الرّحمن بن دادوي (^١) الصنعاني، قال: قرأت على أبي (^٢)، عن رباح (^٣)، عن عمر بن حبيب (^٤)، عن عمرو بن دينار (^٥)، عن أبي الطفيل بنحوه (^٦).\n_________\n(^١) بدالين مهملتين بينهما ألف، هكذا في (ك) (وكذلك جاء في تهذيب الكمال في تسمية أبيه في الرواة عن رباح (٩/ ٤٣)، وجاء في الأصل: \"بن داذوي\"، ولم أقف على ترجمته.\n(^٢) هو: عبد الرّحمن بن عبد الله بن دادوي الصنعاني، كما في الرواة عن رباح في تهذيب الكمال (٩/ ٤٣)، ولم أقف على ترجمته.\n(^٣) ابن زيد القرشي مولاهم، الصنعاني.\n(^٤) المكي القاضي، سكن اليمن.\nوثقه أحمد، وابن معين، وابن حجر وغيرهم. وقال سفيان بن عيينة: \"كان صاحبًا لنا، وكان حافظًا\"، وذكره ابن حبّان في الثقات، وقال: \"كان حافظًا متقنًا\". انظر: التاريخ عن ابن معين رواية الدوري (٢/ ٤٢٦)، الجرح (٦/ ١٠٤)، الثقات (٧/ ١٧٢)، تهذيب الكمال (٢١/ ٢٨٨)، التقريب (ص ٤١٠).\n(^٥) موضع الالتقاء هو: عمرو بن دينار.\n(^٦) انظر: تخريج الحديث رقم (١١٥٥٥).","vol":"20","page":202},{"text":"١١٥٧٨ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١) ح\n⦗٢٠٣⦘ وحدثنا عيسى بن أحمد البلخي، حدّثنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن أبي الزبير المكي، أن عامر بن واثلة حدثه أنه سمع عبد الله بن مسعود يقول: الشقي من شقي في بطن أمه، والسعيد من وعظ بغيره، فأتى رجل من أصحاب النبي ﷺ يقال له: حذيفة بن أسيد الغفاري، فحدثه بذلك من قول ابن مسعود، فقال: وكيف يشقى الرَّجل بغير عمل، فقال له الرَّجل: أتعجب من ذلك؟ فإني سمعت رسول الله ﷺ يقول: \"إذا مر بالنطفة اثنان وأربعون ليلة بعث الله إليها ملكًا، فصورها، وخلق سمعها وبصرها، وجلدها (^٢)، ولحمها، وعظمها، ثمّ قال: يا رب! أذكر أم أنثى؟ فيقضي ربك ما شاء، ويكتب الملك، ثمّ يقول: يا رب! أجله، فيقول ربك ما شاء (^٣) ﷿ كما شاء، ويكتب الملك، فيقول: يا رب [ما] (^٤) رزقه؟ فيقول (^٥) ربك ما شاء، ويكتب الملك، ثمّ يخرج الملك بالصحيفة في يده، فلا يزيد على أمر ولا ينقص\" (^٦).\n⦗٢٠٤⦘ ولفظ عيسى: \"ثنتان وأربعون ليلة\" (^٧).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: عبد الله بن وهب.\n(^٢) (ك ٥/ ٢٤٤ /أ).\n(^٣) في (ك): \"الرب\".\n(^٤) زيادة من (ك).\n(^٥) في (ك): \"فيقضي\".\n(^٦) أخرجه مسلم (كتاب القدر -باب كيفية الخلق الآدمي … ٤/ ٢٠٣٧ - رقم ٣).\n(^٧) وهذا هو لفظ رواية مسلم.","vol":"20","page":202},{"text":"١١٥٧٩ - حدّثنا يوسف بن مسلم، حدّثنا حجاج، عن ابن جريج (^١)، أخبرني أبو الزبير، أن أبا الطفيل أخبره قال: سمعت عبد الله بن مسعود يقول: الشقي من شقي في بطن أمه، والسعيد من وعظ بغيره، قلت: حريًا أيشقى الإنسان ويسعد قبل أن يعمل؟ فلقيت حذيفة بن أسيد أبا سريحة، فأخبرته بذلك، فقال: ألا أخبرك بما سمعت من رسول الله ﷺ؟ قال: بلى، قال: سمعته يقول: \"إذا استقرت النطفة في الرّحم ثنتين وأربعين ليلة، نزل ملك الأرحام فخلق سمعها، وبصرها، وجلدها، ولحمها، وعظمها، ثمّ قال: أي رب! أذكر أم أنثى؟، فيقضي ربك ما شاء ويكتب الملك، ثمّ يقول: أي رب! أشقي أم سعيد؟، فيقضي ربك ما يشاء (^٢) ويكتب الملك، ثمّ يقول: أي رب! عمله، فيقضي ربك ما شاء ويكتب الملك، ثمّ يقول: أي رب! أجله، فيقضي ربك ما شاء ويكتب الملك، ثمّ يقول: أي رب! رزقه، فيقضي ربك ما شاء ويكتب الملك، ثمّ يخرج الملك بالصحيفة ما زاد فيها وما نقص\" (^٣).\n⦗٢٠٥⦘ رواه أبو عاصم عن ابن جريج.\n_________\n(^١) هو: عبد الملك بن عبد العزيز المكي، وهو موضع الالتقاء.\n(^٢) في (ك): \"شاء\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي في بطن أمه .. ٤/ ٢٠٣٧، رقم ٣). =\n⦗٢٠٥⦘ = فائدة الاستخراج: ساق مسلم الإسناد، وأتم المصنِّف السياف إسنادًا ومتنًا.","vol":"20","page":204},{"text":"١١٥٨٠ - حدّثنا ابن أبي الحنين، حدّثنا حجاج بن منهال، حدّثنا ربيعة بن كلثوم (^١) قال: أخبرني أبي كلثوم بن خير، عن أبي الطفيل، قال: كان ابن مسعود إذا خطبنا بالكوفة قال: الشقي من شقي في بطن أمه، والسعيد من سعد في بطن أمه، فلقيت حذيفة بن أسيد -من أصحاب النَّبي ﷺ، فقلت له: عجبًا لرجع ابن أم عبد، [يقول] (^٢): الشقي من شقي في بطن أمه، فقال لي حذيفة: وما يعجبك من ذلك يا أبا الطفيل، ألَّا أخبرك بالشقي من هذا، ثمّ رفع الحديث فقال: \"إن ملكًا موكل بالرّحم، إذا أراد الله ﷿ أن يخلق ما يشاء بإذن الله، فيقول: أي رب! أذكر أم أنثى؟ فيقول ربك ويكتب (^٣) الملك، ثمّ يقول: أي رب (^٤)! أجله، فيقضي ربك فيكتب (^٥) الملك، ثمّ يقول: أي رب! رزقه، فيقضي ربك ويكتب\n⦗٢٠٦⦘ الملك، ثمّ يقول: [أي رب] (^٦)! أشقي أم سعيد؟ فيقضي ربك ويكتب الملك، ثمّ يقول: أي رب! ما زاد وما نقص\" (^٧).\n_________\n(^١) موضع الالتقاء هو: ربيعة بن كلثوم.\n(^٢) زيادة من (ك).\n(^٣) (ك ٥/ ٢٤٤ / ب).\n(^٤) في (ك): \"يا رب\".\n(^٥) في (ك): \"ويكتب\".\n(^٦) زيادة من (ك).\n(^٧) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية خلق الآدمي في بطن أمه … -٤/ ٢٠٣٨، رقم ٤ مكرر).\nفوائد الاستخراج:\n١/ ذكر قول ابن مسعود بهذا الإسناد في أول الحديث.\n٢ / بيان المبهم في إسناد رواية مسلم: \"قال ربيعة بن كلثوم حدثني أبي\"، وجاء التعريف به في رواية المصنِّف \"كلثوم بن خير\".\n٣/ ساق مسلم الإسناد وشيئًا من المتن، وذكر المصنِّف المتن تامًّا.","vol":"20","page":205},{"text":"١١٥٨١ - حدّثنا أبو أمية، حدّثنا مسلم بن إبراهيم، حدّثنا ربيعة بن كلثوم (^١)، حدّثنا أبي، عن أبي الطفيل قال: كان عبد الله بن مسعود يخطبنا بالكوفة ويقول (^٢): الشقي من شقي في بطن أمه، والسعيد من سعد في بطن أمه، فقال عبد الله: يا حذيفة وما يعجبك (^٣) من ذلك؟ أفلا (^٤) أخبرك بالشقي من ذاك؟ ثمّ رفع الحديث فقال: \"إن ملكًا\n⦗٢٠٧⦘ موكلًا (^٥) بالرّحم، إذا أراد الله أن يخلق شيئًا فيقول: أي رب! أذكر أم أنثى؟ فيقول ربك ويكتب الملك … \" وذكر الحديث بمثله (^٦).\n_________\n(^١) موضع الالتقاء هو: ربيعة بن كلثوم.\n(^٢) في (ك): \"قال\".\n(^٣) في (ك): \"تعجب\".\n(^٤) في (ك): \"أولا\".\n(^٥) في (ك): \"موكل\".\n(^٦) انظر: تخريج الحديث رقم (١١٥٨٠).","vol":"20","page":206},{"text":"١١٥٨٢ - حدّثنا يونس بن حبيب، حدثنا أبو داود، حدثنا حماد بن زيد (^١)، عن عبيد الله بن أبي بكر، عن أنس بن مالك، أن النبي ﷺ قال: \"أن الله ﷿ قد وكل ملكًا بالرّحم فيقول: يا رب (^٢)! نطفة، يا رب علقة، يارب مضغة، وإذا أراد الله أن يقضي خلقها قال: يا رب ذكر أو أنثى؟ شقي أو سعيد؟ فيكتب ذلك كله في بطن أمه\" (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) في (ك): \"أي رب\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي … - ٤/ ٢٠٣٨ - رقم ٥).\nوأخرجه البخاريّ في صحيحه (كتاب الحيض -باب مخلقة وغير مخلقة-١/ ١٢١، رقم ٣١٢) من طريق مسدد عن حماد به، وفي (كتاب الأنبياء -باب قول الله تعالى: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ﴾ الآية -٣/ ١٢٣١، رقم ٣١٥٥) من طريق أبي النعمان عن حماد.","vol":"20","page":207},{"text":"١١٥٨٣ - حدّثنا هلال بن العلاء الرقي، حدّثنا سِيْدان (^١) بن مضارب ح\nوحدثنا أحمد بن شيبان، حدّثنا مؤمل، قالا: حدّثنا حماد بن\n⦗٢٠٨⦘ زيد (^٢)، بإسناده مثله (^٣).\n_________\n(^١) بكسر أوله، ثمّ تحتانية ساكنة: ابن مضارب الباهلي مولاهم، أبو محمّد البصري.\n(^٢) موضع الالتقاء هو: حماد بن زيد.\n(^٣) انظر: تخريج الحديث رقم (١١٥٨٢).","vol":"20","page":207},{"text":"١١٥٨٤ - حدّثنا أبو داود الحراني، ومحمد بن حيويه، قالا: حدّثنا سليمان بن حرب، حدّثنا حماد (^١)، عن عبيد الله بن أبي بكر، عن أنس بن مالك قال: قال رسول الله ﷺ: \"إن الله وكل بالرّحم ملكًا فيقول: يا رب نطفة، يا رب علقة، يا رب مضغة، فإذا أراد الله ﷿ أن يقضي خلقها، قال: أي رب! ذكر أو أنثى؟ شقي أو سعيد؟ فما الرزق؟ فما الأجل؟ قال: فيكتب ذلك كله في بطن أمه\" (^٢).\n_________\n(^١) ابن زيد، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٥٨٢). وأخرجه البخاريّ في صحيحه (كتاب القدر - باب … - ٦/ ٢٤٣٣ - رقم ٦٢٢٢) من طريق سليمان بن حرب عن حماد بن زيد.","vol":"20","page":208},{"text":"١١٥٨٥ - حدّثنا الفضل بن عبد الجبار (^١)، حدّثنا علي بن الحسن بن شقيق (^٢)، حدّثنا حماد بن زيد (^٣)، بإسناده نحوه (^٤).\n_________\n(^١) المروزي.\n(^٢) أبو عبد الرّحمن المروزي.\nقال الإمام أحمد: \"لم يكن به بأس، إِلَّا أنهم تكلموا فيه في الإرجاء، وقد رجع عنه\". وقال ابن حجر: \"ثقة حافظ\". انظر: تهذيب الكمال (٢٠/ ٣٧١)، التقريب (ص ٣٩٩).\n(^٣) موضع الالتقاء هو: حماد بن زيد.\n(^٤) انظر: تخريج الحديث رقم (١١٥٨٢).","vol":"20","page":208},{"text":"١١٥٨٦ - وحدثنا الميموني، حدّثنا أحمد بن حنبل، حدّثنا يحيى بن سعيد، حدّثنا حماد بن زيد (^١)، بإسناده مثله (^٢) (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) في (ك): \"نحوه\".\n(^٣) انظر: تخريج الحديث رقم (١١٥٨٢).\nفائدة الاستخراج: راويه عن حماد بن زيد هو: يحيى القطان، وهو من الأئمة الثقات الحفاظ، وأوثق من الجحدري وروايته عند مسلم في الصّحيح.","vol":"20","page":209},{"text":"١١٥٨٧ - حدّثنا ابن أبي رجاء، وإبراهيم بن عبد الله بن أبي الخيبري، قالا: حدّثنا وكيع بن الجراح (^١)، حدّثنا الأعمش، عن سعد بن عبيدة، عن أبي عبد الرّحمن السلمي، عن علي ﵁ قال: كنا جلوسًا عند النَّبي ﷺ ينكت (^٢) في الأرض، فنكت في الأرض ثمّ رفع رأسه فقال: \"ما منكم من أحد إِلَّا كتب مقعده من الجنَّة ومقعده من النّار\".\nزاد ابن أبي رجاء: قلنا يا رسول الله (^٣) أفلا (^٤) نتّكل؟ قال: \"لا، اعملوا فَكل ميَّسر\"، ثمَّ قرأ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى﴾ إلى آخر الآية، ﴿وَأَمَّا مَنْ بَخِلَ\n⦗٢١٠⦘ وَاسْتَغْنَى﴾ إلى آخر الآية (^٥) (^٦).\n_________\n(^١) موضع الالتقاء هو: وكيع بن الجراح.\n(^٢) النكت: أن يضرب في الأرض بقضيب، فيؤثر فيها. القاموس المحيط (ص ٢٠٧).\n(^٣) (ك ٥/ ٢٤٥ / أ).\n(^٤) في (ك): \"أولا\".\n(^٥) سورة اللّيل، آية (٥ و١٠).\n(^٦) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية خلق الآدمي- ٤/ ٢٠٤ - رقم ٧).\nوأخرجه البخاريّ في صحيحه (كتاب التفسير -باب ﴿وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى …﴾ الآية -٤/ ١٨٩٠ - رقم ٤٦٦٤) من طريق يحيى عن وكيع به.\nفائدة الاستخراج: ساق المصنِّف لفظ وكيع، واقتصر مسلم على الإسناد، وساق لفظ أبي غريب عن أبي معاوية عن الأعمش.","vol":"20","page":209},{"text":"١١٥٨٨ - حدّثنا الحسن بن عفان، حدّثنا ابن نمير (^١)، حدّثنا الأعمش، عن سعد بن عبيدة، عن أبي عبد الرّحمن، عن علي ﵁ قال: بينما نحن جلوس مع رسول الله ﷺ وبيده عود ينكت في الأرض إذ رفع رأسه إلى السَّماء، فقال: \"ما من أحد إِلَّا وقد عرف مقعده من النّار ومقعده من الجنَّة\"، قالوا: يا رسول الله أفلا نتكل؟ قال: \"لا، اعملوا فكل ميسر لما خلق له\" (^٢).\n_________\n(^١) هو: عبد الله بن نمير، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية خلق الآدمي في بطن أمه -٤/ ٢٠٤٠، رقم ٧)، وتقدم تخريج البخاريّ للحديث، انظر: حديث رقم (١١٥٨٧).","vol":"20","page":210},{"text":"١١٥٨٩ - أخبرني العباس بن الوليد بن مزيد (^١)، قال: أخبرني\n⦗٢١١⦘ محمّد بن شعيب (^٢)، حدّثنا شيبان، عن الأعمش (^٣) ح\nوحدثنا عبّاس الدوري، حدّثنا شبابة، حدّثنا شعبة (^٤) ح\nوحدثنا أبو قلابة، أخبرنا أبو زيد، حدّثنا شعبة ح\nوحدثنا الصغاني، حدّثنا هاشم بن القاسم، حدّثنا شعبة، عن الأعمش، قال: سمعت سعد بن عبيدة يحدث، عن أبي عبد الرحمن السلمي، عن علي ﵁: أن النبي ﷺ كان في جنازة، فأخذ شيئًا فجعل ينكت به في الأرض، ثمّ قال: \"ما منكم من رجل إِلَّا وقد كتب مقعده من الجنَّة ومقعده من النّار\"، قالوا: يا رسول الله! أفلا نتكل؟ قال: \"اعملوا فكل ميسر\"، قال: وتلا هاتين الآيتين: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨) وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ (^٥).\n_________\n(^١) بفتح الميم وسكون الزاي وفتح المثناة التحتانية: العذري -بضم المهملة وسكون المعجمة-، أبو الفضل البيروتي. توضيح المشتبه (٨/ ١١٩).\n(^٢) ابن شابور الأموي مولاهم، أبو عبد الله الدمشقي، نزيل بيروت (ت ٢٠٠ هـ).\nقال أحمد: \"ما أرى به بأسًا، ما علمت إِلَّا خيرًا\"، وبنحو هذا جاء عن الذهبي حيث قال: \"مشهور، وما أعلم به بأسًا\"، ووثقه ابن المبارك، ودحيم، وابن عدي وغيرهم، وذكره ابن حبّان في الثقات، وقال ابن حجر: \"صدوق صحيح الكتاب\". انظر: الجرح (٧/ ٢٨٦)، الثقات (٩/ ٥٠)، تهذيب الكمال (٢٥/ ٣٧٠)، الميزان (٥/ ٢٦)، التقريب (ص ٤٨٣).\n(^٣) موضع الالتقاء في الإسناد الأوّل هو: الأعمش.\n(^٤) موضع الالتقاء في الإسناد الثّاني والثّالث والرّابع هو: شعبة.\n(^٥) سورة اللّيل، آية (٥ - ١٠). =\n⦗٢١٢⦘ = والحديث أخرجه مسلم في صحيحه (كتاب القدر -باب كيفة الخلق الآدمي- ٤/ ٢٠٤٠، رقم ٧ مكرر)، وأخرجه البخاريّ في صحيحه (كتاب التفسير -باب: ﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ ٤/ ١٨٩١ - رقم ٤٦٦٦) من طريق آدم عن شعبة.\nفائدة الاستخراج: ساق المصنِّف لفظ رواية شعبة، واقتصر مسلم على الإسناد.","vol":"20","page":210},{"text":"١١٥٩٠ - حدّثنا موسى بن سعيد الطرسوسي، حدّثنا أبو الوليد، حدّثنا شعبة (^١)، عن سليمان، عن سعد بن عبيدة، عن أبي عبد الرحمن، عن علي ﵁، عن النبي ﷺ: أنه كان في جنازة، فجعل ينكت الأرض بعود، فقال: \"إنّه ليس من أحد إِلَّا قد كتب مقعده من الجنَّة والنار … \" وذكر بمثله (^٢).\nقال شعبة: فسألت منصورًا (^٣) فحدثني مثل هذا الحديث في هذا الإسناد، وكان حديث منصور عندي أحسن منه.\nكذا رواه غندر عن شعبة، عن الأعمش، ومنصور عن سعد بن عبيدة (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٥٨٩).\n(^٣) في (ك): \"سألت منصور\".\n(^٤) ومن طريق غندر أخرج مسلم الحديث، انظر: تخرج الحديث رقم (١١٥٩٦).","vol":"20","page":212},{"text":"١١٥٩١ - حدّثنا جعفر الصائغ، حدّثنا معاوية بن عمرو، حدّثنا زائدة، عن منصور (^١)، عن سعد بن عبيدة، عن أبي عبد الرّحمن، عن علي قال:\n⦗٢١٣⦘ كنا في جنازة في بقيع الغرقد، فأتانا رسول الله ﷺ، فقعد، وقعدنا حوله، ومعه مخصرة (^٢)، فنكت مخصرته، ثمّ رفع رأسه فقال: \"ما منكم من أحد، ما من نفس منفوسة إِلَّا قد كتب الله (^٣) مكانها من الجنَّة أو النّار إِلَّا كتبت شقية أو سعيدة\"، قال: فقال رجل: يا رسول الله! أفلا نمكث (^٤) على كتابنا وندع العمل، قال: \"من كان منكم من أهل السعادة فَسَيَصير إلى عمل أهل السعادة، ومن كان منكم من أهل الشقاوة فسيصير إلى عمل أهل الشقاوة\"، فقال: \"اعملوا فكل ميسر، أنها أهل الشقاوة فإنهم يُيسرون لعمل (^٥) الشقاوة، وأمّا أهْل السَّعادة فإنهم ييسّرون لِعمل (^٦) [أهل] (^٧) السعادة\"، ثمّ قرأ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨) وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ (^٨).\n_________\n(^١) ابن المعتمر، وهو موضع الالتقاء.\n(^٢) بكسر الميم: وهي ما أخذه الإنسان بيده واختصره، من عصا وعكاز وغيرهما.\nالنهاية (٢/ ٣٦)، شرح صحيح مسلم (١٦/ ٣٠٠).\n(^٣) (ك ٥/ ٢٤٥ /ب).\n(^٤) في (ك): \"أفلا نتكل\".\n(^٥) في (ك): \"بعمل\".\n(^٦) في (ك): \"بعمل\".\n(^٧) زيادة من (ك).\n(^٨) سورة اللّيل، آية (٥ - ١٠).\nوالحديث أخرجه مسلم في صحيحه كتاب القدر باب كيفية خلق الآدمي =\n⦗٢١٤⦘ = (٤/ ٢٠٣٩) رقم (٦).\nوأخرجه البخاريّ في صحيحه كتاب التفسير باب قوله ﴿وَكَذَّبَ بِالْحُسْنَى﴾ (٤/ ١٨٩١) رقم (٤٦٦٥).","vol":"20","page":212},{"text":"١١٥٩٢ - حدّثنا عبّاس الدوري، حدّثنا شبابة، حدّثنا ورقاء، عن منصور (^١)، عن سعد بن عبيدة، عن أبي عبد الرّحمن السلمي، عن علي ﵁ قال: كنا مع النبي ﷺ في جنازة، فقعد، وقعدنا حوله، فأخذ عودًا من الأرض فنكت به، ثمّ قال: \"ما منكم من نفس منفوسة إِلَّا قد كتب مكانها من النّار شقيه أو سعيده\"، قالوا: يا رسول الله! فلم نعمل؟ قال: \"اعملوا فكل ميسر، أنها من كان من أهل السعادة فإنه ييسر لعمل السعادة، وأمّا من كان من أهل الشقاء فإنه ييسر لعمل الشقاء\" ثمّ قرأ رسول الله ﷺ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨) وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ (^٢).\n_________\n(^١) ابن المعتمر، وهو موضع الالتقاء.\n(^٢) سورة اللّيل، آية (٥ - ١٠).\nوانظر تخريج الحديث رقم (١١٥٩١).","vol":"20","page":214},{"text":"١١٥٩٣ - حدّثنا الدبري، أخبرنا (^١) عبد الرزّاق، أخبرنا (^٢)\n⦗٢١٥⦘ معمر، عن منصور (^٣)، عن سعد بن عبيدة، بإسناده مثله (^٤).\n_________\n(^١) في (ك): \"حدّثنا\".\n(^٢) في (ك): \"حدّثنا\".\n(^٣) ابن المعتمر، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٥٩١).","vol":"20","page":214},{"text":"١١٥٩٤ - حدّثنا إسماعيل القاضي، حدّثنا حجاج بن منهال، حدّثنا معتمر بن سليمان، قال: سمعت منصور بن المعتمر (^١) [ح\nوحدثنا أبو داود السجستاني (^٢)، ومحمد بن حيويه، قالا: حدّثنا مسدد ح\nوحدثنا شعيب بن الحكم أبو صالح البزاز بأنطاكية (^٣)، وسألته حدّثنا عاصم بن علي قالا: حدّثنا معتمر بن سليمان، قال: سمعت منصور بن المعتمر] (^٤) يحدث عن سعد بن عبيدة، عن عبد الله بن حبيب أبي عبد الرّحمن السلمي، عن علي بن أبي طالب ﵁ قال: كان\n⦗٢١٦⦘ نبي الله ﷺ في جنازة في بقيع الغرقد، فجلس ومعه مخصرة، فجعل ينكت بها، ونكس، ثمّ رفع رأسه (^٥) فقال: \"ما من أحد، أو ما من نفس منفوسة إِلَّا قد كتب مكانها من الجنَّة أو النار، و(^٦) إِلَّا قد كتبت سعيدة أو شقية\".\nفقال رجل من القوم -أو بعض القوم-: يا رسول الله أفلا نمكث على كتابنا وندع العمل؟ فمن كان منا من أهل السعادة ليكونن إلى السعادة، ومن كان منا من أهل الشقاوة ليكونن إلى الشقاوة، قال: \"اعملوا فكل ميسر، فأمَّا أهل السعادة فييسرون للسعادة، وأمّا أهل الشقاوة فييسرون للشقاوة\" ثمّ قرأ نبي الله ﷺ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨) وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ (^٧) (^٨).\n_________\n(^١) موضع الالتقاء في هذه الأسانيد كلها هو: منصور بن المعتمر.\n(^٢) هو: سليمان بن الأشعث، صاحب السنن، وقد أخرج هذا الحديث في سننه (كتاب السنة -باب في القدر- ٥/ ٦٨، رقم ٤٦٩٤).\n(^٣) بفتح الألف، وسكون النون والياء مخففة: مدينة، هي قصبة العواصم من الثغور الشامية، بينها وبين حلب يوم وليلة، وبها كانت مملكة الروم، وهي موصوفة بالنزاهة، والطيب، والحسن، وطيب الهواء، وعذوبة الماء، وكثرة الفواكه\".\nالأنساب (١/ ٣٧١)، مراصد الأطلاع (١/ ١٢٤، ١٢٥).\n(^٤) هذان الإسنادان زيادة من (ك).\n(^٥) (ك ٥/ ٢٤٦ / أ).\n(^٦) في (ك): \"أو\".\n(^٧) سورة اللّيل، آية (٥ - ١٠).\n(^٨) انظر: تخريج الحديث رقم (١١٥٩١)، فائدة الاستخراج: جاء عند مسلم \"أبي عبد الرّحمن السلمي\"، وجاءت تسميته في رواية المصنِّف \"عبد الله بن حبيب\".","vol":"20","page":215},{"text":"<span data-type='title' id=toc-1442>باب: إثبات المقادير وكتابها على الإنسان من الخير والشر وأنه إن جهد أن يتقي الشر فلا يعمله لم يقدر على اجتنابه وكذلك الخير، إِلَّا أن ييسر له ويوفق لة لك، وأن الله يلهمه الخير والشر</span>","vol":"20","page":217},{"text":"١١٥٩٥ - حدّثنا يزيد بن سنان، حدّثنا أبو عاصم (^١)، عن عزرة بن ثابت (^٢)، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود، عن عمران بن حصين، قال: قال رسول الله ﷺ: \"من خلقه الله ﷿ لإحدى المنزلتين يهيئها له، وتصديق ذلك في كتاب الله ﷿: ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا﴾ (^٣) (^٤).\n_________\n(^١) هو: الضحاك بن مخلد.\n(^٢) ابن أبي زيد بن أخطب الأنصاري، وهو موضع الالتقاء.\n(^٣) سورة الشمس، آية (٧، ٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر، باب كيفية الخلق الآدمي في بطن أمه ٤/ ٢٠٤١، رقم ١٠).","vol":"20","page":217},{"text":"١١٥٩٦ - حدّثنا يونس بن حبيب، حدّثنا أبو داود (^١)، حدّثنا عزرة بن ثابت الأنصاري (^٢)، حدّثنا يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الديلي، قال حدّثنا عمران بن\n⦗٢١٨⦘ حصين: أن رجلًا من جهينة أو مزينة (^٣) سأل رسول الله ﷺ، فقال: يا رسول الله! أرأيت ما يعمل النَّاس فيه، أمرٌ قُضيَ عليهم من (^٤) قدر قد سبق، أو شيء جئتهم به فتتخذ (^٥) عليهم الحجة؟ فقال رسول الله ﷺ: \"بل ما قضي عليهم وقدر عليهم، من قدر قد سبق\" قال: يا رسول الله! فلم يعملون؟ قال (^٦): \"اعملوا فكل ميسر لما خلق له\" وتلا هذه الآية: ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا﴾ (^٧) (^٨).\n_________\n(^١) الطيالسي، وقد أخرج هذا الحديث في مسنده (ص ١١٣ - رقم ٨٤٢).\n(^٢) موضع الالتقاء هو: عزرة بن ثابت.\n(^٣) لم أقف على تعيين هذا الرَّجل، وجاء في رواية مسلم: \"أن رجلين من مزينة أتيا رسول الله ﷺ .... \" الحديث، قال سبط ابن العجمي: \"لا أعرفهما\".\nانظر: تنبيه المعلم بمبهمات صحيح مسلم (ص ٤٣٨).\n(^٤) في (ك): \"حين\".\n(^٥) في (ك): \"تتخذ\".\n(^٦) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"قالوا\".\n(^٧) سورة الشّمس، آية (٧، ٨).\n(^٨) انظر: تخريج الحديث رقم (١١٥٩٥).\nفائدة الاستخراج: جاء عند مسلم \"عزرة بن ثابت\"، وجاء ذكر نسبه في إسناد المصنِّف وهو \"الأنصاري\".","vol":"20","page":217},{"text":"١١٥٩٧ - حدّثنا أبو داود الحراني، حدّثنا أبو علي الحنفي (^١)،\n⦗٢١٩⦘ حدّثنا عزرة بن ثابت (^٢)، حدّثنا (^٣) يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الديلي، قال: قال لي عمران بن حصين: يا أبا الأسود! أرأيت (^٤) ما يعمل النَّاس اليوم، ويكدحون (^٥) فيه اليوم، شيء قضى عليهم … وذكر قصة القدر (^٦).\n_________\n(^١) هو: عبيد الله بن عبد المجيد الحنفي.\n(^٢) موضع الالتقاء هو: عزرة بن ثابت.\n(^٣) في (ك): \"عن\".\n(^٤) (ك ٥/ ٢٤٦ / ب).\n(^٥) الكدح: العمل والسعى والكسب. مختار الصحاح (ص ٥٦٤)، لسان العرب (٢/ ٥٦٩).\n(^٦) انظر: تخريج الحديث رقم (١١٥٩٥).","vol":"20","page":218},{"text":"١١٥٩٨ - حدّثنا أبو داود الحراني، حدّثنا عثمان بن عمر (^١)، حدّثنا (^٢) عزرة بن ثابت، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الديلي، قال: قال لي عمران بن حصين: أرأيت ما يعمل الناس ويكدحون فيه .. وذكر الحديث، وقال: إن رجلين من مزينة أتيا رسول الله ﷺ فقالا: أرأيت يا رسول الله .. وذكر الحديث بطوله (^٣).\n_________\n(^١) ابن فارس، وهو موضع الالتقاء.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) انظر: تخريج الحديث رقم (١١٥٩٥).","vol":"20","page":219},{"text":"١١٥٩٩ - حدّثنا إسحاق بن سيار، قال: سمعت الأنصاري (^١)،\n⦗٢٢٠⦘ يحدث عن عزرة بن ثابت (^٢)، قال: حدّثنا (^٣) يحيى بن عقيل، سمع يحيى بن يعمر، عن أبي الأسود الديلي، قال: قال لي عمران بن حصين: رأيت ما يعمل الناس فيه اليوم ويكدحون، أشيء قد قضي عليهم [ومضى عليهم] (^٤) من قدر قد سبق، أو فيما يستقبلون ممّا أتاهم به نبيهم ﷺ، واتخذت عليهم به الحجة؟ قال: لا، بل شيء قد قُضي عليهم، قال: فهل يكون ذلك ظلمًا، قال: ففزعت من ذلك فزعًا شديدًا، قال: وهل يُسأل عما يفعل وهم يسألون؟ قال: إن رجلًا من مزينة أتى النبي ﷺ فقال: يا نبي الله! أرأيت ما يعمل الناس اليوم فيه، أشيء قد قضي عليهم من قدر قد سبق أو فيما يستقبلون؟ قال: \"لا، بل شيء قد قضي عليهم ومضى، وتصديق ذلك في كتاب الله ﷿: -يعني- ﴿وَنَفْسٍ وَمَا سَوَّاهَا﴾ (^٥) (^٦).\n_________\n(^١) هو: محمّد بن عبد الله الأنصاري.\n(^٢) موضع الالتقاء هو: عزرة بن ثابت.\n(^٣) في (ك): \"حدثني\".\n(^٤) زيادة من (ك).\n(^٥) سورة الشّمس، آية (٧).\n(^٦) انظر: تخريج الحديث رقم (١١٥٩٥).","vol":"20","page":219},{"text":"١١٦٠٠ - حدّثنا الصغاني، حدّثنا يحيى بن أبي بكير، حدثنا زهير (^١)، عن أبي الزبير، عن جابر قال: جاء سراقة بن\n⦗٢٢١⦘ مالك بن جعشم، فقال: يا رسول الله! بين لنا ديننا كأنا خلقنا الآن، أعمالنا أشيئًا جفت به الأقلام، وجرت به المقادير، أو فيما يستقبل؟ قال: \"بل فيما جفت به الأقلام، وجرت به المقادير\"، قال: ففيم العمل؟\nقال زهير: فرأيت أبا الزبير حرك شفتيه ولم أسمعه، فسمعت من حفظه عنه يقول: \"اعملوا فكل ميسر\" (^٢).\n_________\n(^١) ابن معاوية الجعفي، أبو خيثمة الكوفي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي في بطن أمه - ٤/ ٢٠٤٠، رقم ٨).","vol":"20","page":220},{"text":"١١٦٠١ - حدّثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني عمرو بن الحارث، عن أبي الزبير، عن جابر بن عبد الله أنه قال: يا رسول الله! أنعمل لأمر قد فرغ منه، أم لأمر نأتنفه (^٢)؟ فقال: \"لأمر قد فرغ منه\".\nفقال سراقة: ففيم العمل إِذًا؟ فقال رسول الله ﷺ: \"كلّ عامل ميسر لعمله\" (^٣).\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء، وقد أخرجه في كتاب القدر (ص ١٠٥، رقم ١٨).\n(^٢) أي: نستأنفه، من استأنف الشيء، إذا ابتدأه. لسان العرب (٩/ ١٤).\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفة الخلق الآدمي في بطن أمه- ٤/ ٢٠٤١، رقم ٨ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد وشيئًا من المتن، وأتم المصنِّف السياق إسنادًا ومتنًا.","vol":"20","page":221},{"text":"١١٦٠٢ - حدّثنا ابن ديزيل، [قال] (^١): حدّثنا أبو ثابت (^٢)، عن ابن وهب (^٣) (^٤)، عن عمرو بإسناده: \"كلّ عامل ميسر لعمله\" (^٥).\n_________\n(^١) زيادة من (ك).\n(^٢) هو: محمّد بن عبيد الله بن محمّد بن زيد بن أبي زيد القرشي الأموي مولاهم، المدني.\nقال أبو حاتم: \"صدوق\"، ووثقه الدارقطني، وابن حجر.\nانظر: الجرح (٨/ ٣)، سؤالات الحاكم للدارقطني (ص ٢٦٧، رقم ٤٦٣)، تهذيب الكمال (٢٦/ ٤٦)، التقريب (ص ٤٩٤).\n(^٣) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٤) (ك ٥/ ٢٤٧ / أ).\n(^٥) انظر: تخريج الحديث رقم (١١٦٠١).","vol":"20","page":222},{"text":"١١٦٠٣ - حدّثنا يونس بن حبيب، حدّثنا أبو داود، حدّثنا شعبة، وحماد بن زيد (^١)، عن يزيد (^٢) الرشك، قال: سمعت مطرف بن عبد الله يحدث، عن عمران بن حصين قال: قيل للنبي ﷺ: أعُلم أهل الجنَّة من أهل النّار؟ قال: \"نعم\"، قال: ففيم يعمل العاملون؟ قال: \"يعمل لما خلق له أو ييسر له\".\n⦗٢٢٣⦘ وقال حماد: \"كل ميسر لما خلق له\" (^٣).\n_________\n(^١) موضع الالتقاء هو: شعبة، وحماد بن زيد.\n(^٢) ابن أبي يزيد الضبعي مولاهم، المعروف بالرشك، وهو القسام (العالم بالحساب) بلغة أهل البصرة، وقيل: معنى الرشك: كبير اللحية بالفارسية.\nانظر: تهذيب الكمال (٣٢/ ٢٨٠)، لسان العرب (١٠/ ٤٣٢ مادة رشك)، نزهة الألباب في الألقاب (١/ ٣٢٦).\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي- ٤/ ٢٠٤١، رقم ٩، ٩ مكرر)، وأخرجه البخاري في صحيحه (كتاب القدر -باب جف القلم على علم الله- ٦/ ٢٤٣٤ - رقم ٦٢٢٣) من طريق آدم عن شعبة عن يزيد به.\nفوائد الاستخراج:\n١/ ساق المصنف لفظ رواية شعبة، وساق مسلم الإسناد.\n٢ / جاء عند مسلم \"مطرف\" مهملًا، وجاءت تسميته عند المصنف \"ابن عبد الله\".","vol":"20","page":222},{"text":"١١٦٠٤ - حدثنا الصغاني، حدثنا أَبو النضر، أخبرنا شعبة (^١)، عن يزيد الرشك، قال: سمعت مطرف بن الشخير، يحدث عن عمران بن حصين أنه قال: قال رجل: يا رسول الله! أيعرف، أو يعلم أهل النار من أهل الجنة؟ قال: \"نعم\"، قال: فلم يعمل العاملون؟ قال: \"كل ميسر لما خلق له، أو (^٢) لما ييسر له\" (^٣).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) في (ك): \"و\".\n(^٣) انظر: تخريج الحديث رقم (١١٦٠٣)، وفائدة الاستخراج؛ جاء عند مسلم \"مطرف\" مهملًا، وجاءت تسميته عند المصنف \"ابن الشخير\".","vol":"20","page":223},{"text":"١١٦٠٥ - حدثنا الدقيقي، حدثنا يزيد بن هارون، أخبرنا سليم (^١) بن حيان، حدثنا يزيد الرشك (^٢)، عن مطرف بن عبد الله، عن\n⦗٢٢٤⦘ عمران بن حصين قال: قال رجل: يا رسول الله! أعلم أهل الجنة من أهل النار؟ قال: \"نعم\"، قال: فلم يعمل العاملون إذًا؟ قال: \"كل ميسر لما خلق له\" (^٣).\n_________\n(^١) بفتح أوله وكسر ثانيه: ابن حيان -بمهملة وتحتانية- بن بسطام الهذلي البصري.\nتوضيح المشتبه (٥/ ١٥٣).\n(^٢) موضع الالتقاء هو: يزيد الرشك.\n(^٣) انظر: تخريج الحديث رقم (١١٦٠٣).","vol":"20","page":223},{"text":"١١٦٠٦ - حدثنا حمدان بن علي الوراق، والصغاني، قالا: حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، عن يزيد الرشك الضبعي أَبو التياح، عن مطرف بن عبد الله، عن عمران بن حصين قال: قيل: يا رسول الله! أعلم أهل الجنة من أهل النار؟ قال: \"نعم\"، قال: ففيم يعمل العاملون؟ قال: \"كل ميسر لما خلق له\" (^٢).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي في بطن أمه-٤/ ٢٠٤١، رقم ٩).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٦٠٣).\nفوائد الاستخراج:\n١/ جاء عند مسلم \"يزيد الضبعي\"، وجاء عند المصنف زيادة في التعريف به، وهو: \"يزيد الرشك الضبعي أَبو التياح\".\n٢/ جاء عند مسلم \"مطرف\" مهملًا، وجاءت تسميته عند المصنف \"ابن عبد الله\".","vol":"20","page":224},{"text":"<span data-type='title' id=toc-1443>باب: البيان في أن الرجل إذا كان من أهل النار لا ينفعه عمله، وإن (^١) كان عمله في الظاهر عمل أهل الجنة عامة عمره، وكذلك إذا كان من أهل الجنة لا يضره عمله وإن (^٢) كان عمله في الظاهر عمل أهل النار عامة عمره. وإن العمل بخواتيمه، والدليل على إبطال قول من ينزل واحدًا منهما جنة أو نارًا</span>\n_________\n(^١) في (ك): \"وإذا\".\n(^٢) في (ك): \"وإذا\".","vol":"20","page":225},{"text":"١١٦٠٧ - حدثنا محمد بن يحيى، حدثنا إبراهيم بن حمزة، حدثنا عبد العزيز بن أبي حازم، عن العلاء (^١)، عن أبيه، عن أبي هريرة، أن النبي ﷺ قال: \"إن الرجل ليعمل الزمان الطويل بعمل أهل الجنة، ثم يختم له عمله بأعمال أهل النار، فيجعله من أهل النار، وإن الرجل ليعمل الزمان الطويل بأعمال أهل النار، ثم يختم له عمله بأعمال أهل الجنة فيدخل الجنة (^٢) \" (^٣).\n_________\n(^١) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٢) جاء في (ك): \"فيدخله أهل الجنة\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي في بطن أمه- ٤/ ٢٠٤٢، رقم ١١).","vol":"20","page":225},{"text":"١١٦٠٨ - حدثنا محمد بن يحيى، حدثنا أَبو عامر العقدي، حدثنا\n⦗٢٢٦⦘ زهير بن محمد (^١)، حدثنا العلاء (^٢)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إن الرجل ليعمل الزمان الطويل … \" فذكر مثله (^٣).\n_________\n(^١) التميمي العنبري، أَبو المنذر الخرساني المروزي.\n(^٢) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٦٠٧).","vol":"20","page":225},{"text":"١١٦٠٩ - حدثنا (^١) مسدد (^٢)، حدثنا قتيبة (^٣) (^٤)، حدثنا يعقوب بن عبد الرحمن القاري، عن أبي حازم (^٥)، عن سهل بن سعد، أن رسول الله ﷺ قال: \"إن الرجل ليعمل عمل الجنة فيما يبدو للناس وهو من أهل النار، وإن الرجل ليعمل عمل النار فيما يبدو للناس وهو من أهل الجنة\" (^٦).\n_________\n(^١) في (ك): \"حدثني\".\n(^٢) ابن قطن القشيري النيسابوري، وثقه الحاكم والذهبي (السير ١٤/ ١١٩).\n(^٣) ابن سعيد، وهو موضع الالتقاء.\n(^٤) (ك ٥/ ٢٤٧ / ب).\n(^٥) هو: سلمة بن دينار المدني.\n(^٦) أخرجه مسلم في صحيحه (كتاب القدر -باب كيفية الخلق الآدمي- ٤/ ٢٠٤٢، رقم ١٢).\nوأخرجه البخاري في صحيحه (كتاب الجهاد -باب لا يقول فلان شهيد- ٣/ ١٠٦١ - رقم ٢٧٤٢) من طريق قتيبة به، وأخرجه أيضًا في (كتاب القدر- باب العمل بالخواتيم- ٦/ ٢٤٣٦ - رقم ٦٢٣٣) من طريق أبي غسان (محمد بن مطرف) عن أبي حازم به.","vol":"20","page":226},{"text":"١١٦١٠ - حدثنا الدقيقي، حدثنا يزيد بن هارون، أخبرنا محمد بن مطرف (^١)، عن أبي حازم (^٢)، عن سهل بن سعد، أن النبي ﷺ قال: \"إن العبد ليعمل بعمل أهل الجنة، وإنه لمن أهل النار، وإنه ليعمل بعمل أهل النار وإنه لمن أهل الجنة، إنما الأعمال بالخواتيم\" (^٣).\n_________\n(^١) ابن داود الليثي، أَبو غسان المدني نزيل عسقلان.\n(^٢) هو: سلمة بن دينار المدني، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٦٠٩).\nفائدة الاستخراج: زيادة لفظ في آخر الحديث، وهي قوله: \"إنما الأعمال بالخواتيم\".","vol":"20","page":227},{"text":"١١٦١١ - حدثنا هاشم بن يونس (^١)، حدثنا ابن أبي مريم (^٢)، حدثنا أَبو غسان (^٣) بمثل حديث يزيد بن هارون.\nرواه محمد بن جعفر (^٤) عن أبي حازم (^٥)، عن سهل بن سعد، قال: قاتلنا العدو يومًا مع رسول الله ﷺ … الحديث (^٦).\n_________\n(^١) المصري القصار.\n(^٢) هو: سعيد بن الحكم الجمحي.\n(^٣) هو: محمد بن مطرف.\n(^٤) ابن أبي كثير.\n(^٥) هو: سلمة بن دينار المدني، وهو موضع الالتقاء.\n(^٦) انظر: تخريج الحديث رقم (١١٦٠٩).","vol":"20","page":227},{"text":"١١٦١٢ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني سعيد بن عبد الرحمن (^١) الجمحي، عن أبي حازم (^٢)، عن سهل بن سعد الساعدي، أن رسول الله ﷺ قال: \"إن الرجل ليعمل قال أهل الجنة فيما يبدو للناس، وإنه لمن أهل النار، وإن الرجل ليعمل عمل أهل النار فيما يبدو للناس، وإنه لمن أهل الجنة\" (^٣).\n_________\n(^١) أَبو عبد الله المدني.\n(^٢) هو: سلمة بن دينار، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٦٠٩).","vol":"20","page":228},{"text":"<span data-type='title' id=toc-1444>باب: [البيان] (^١) في محاجة آدم وموسى ﵉، وانقياد موسى [﵇] (^٢) لآدم عند احتجاجه عليه وإن الله قدر عليه ذنبه قبل خلقه</span>\n_________\n(^١) زيادة من (ك).\n(^٢) زيادة من (ك).","vol":"20","page":229},{"text":"١١٦١٣ - حدثنا الحسن بن محمد الزعفراني، حدثنا سفيان (^١) ح\nوحدثنا يونس بن عبد الأعلى، أخبرنا سفيان بن عيينة، عن عمرو بن دينار، عن طاوس، سمع أبا هريرة يقول: قال رسول الله ﷺ: \"احتج آدم وموسى، فقال موسى لآدم: أنت أبونا خيبتنا (^٢) وأخرجتنا من الجنة، فقال له آدم: أنت موسى [الذي] (^٣) اصطفاك الله بكلامه وخط لك التوراة بيده، أتلومني على أمر قدره الله عليّ قبل أن يخلقني بأربعين سنة\".\nزاد يونس: \"فحج آدم موسى، فحج آدم موسى\" (^٤).\n⦗٢٣٠⦘ وكذا رواه ابن أبي عمر (^٥) وغيره (^٦) عن ابن عيينة.\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء في الإسنادين.\n(^٢) الخيبة: الحرمان والخسران. النهاية (٢/ ٩٠).\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٢، رقم ١٣) من طريق محمد بن حاتم، وإبراهيم بن دينار وابن أبي عمر المكي وأحمد بن عبدة الضبي جميعا عن ابن عيينة به.\nوأخرجه البخاري في صحيحه (كتاب القدر -باب تحاج آدم وموسى عند الله =\n⦗٢٣٠⦘ = -٦/ ٢٤٣٩، رقم ٦٢٤٠) من طريق علي بن عبد الله بن المديني عن سفيان.\n(^٥) هو: محمد بن يحيى بن أبي عمر العدني المكي، وروايته أخرجها مسلم في صحيحه كما تقدم.\n(^٦) كمحمد بن حاتم، وإبراهيم بن دينار، وأحمد بن عبدة، وروايتهم أخرجها مسلم في صحيحه كما تقدم.","vol":"20","page":229},{"text":"١١٦١٤ - حدثنا أَبو داود (^١) السجزي، حدثنا مسدد، حدثنا سفيان (^٢) بإسناده مثله، [قال: \"وخط لك بيده، قال: فحج آدم موسى، حج آدم موسى] (^٣) \" (^٤).\n_________\n(^١) هو: الإمام صاحب السنن، وقد أخرج هذا الحديث في سننه (كتاب السنة، باب في القدر ٥/ ٧٦ رقم ٤٧٠١).\n(^٢) ابن عيينة، وهو موضع الالتقاء.\n(^٣) زيادة من (ك).\n(^٤) انظر: تخريج الحديث رقم (١١٦١٣).","vol":"20","page":230},{"text":"١١٦١٥ - حدثنا سعيد بن عبد الرحمن (^١) بن دادوي (^٢) الصنعاني، قال: قرأت على أبي (^٣)، عن رباح (^٤)، عن عمر بن حبيب، عن\n⦗٢٣١⦘ عمرو بن دينار (^٥) بإسناده مثله (^٦).\n_________\n(^١) (ك ٥/ ٢٤٨ / أ).\n(^٢) هكذا في (ك) وجاء في الأصل: \"داذوي\"، وانظر الحديث رقم (١١٥٧٧).\n(^٣) عبد الرحمن بن عبد الله بن دادوي.\n(^٤) ابن زيد الصنعاني.\n(^٥) موضع الالتقاء هو: عمرو بن دينار.\n(^٦) انظر: تخريج الحديث رقم (١١٦١٣).","vol":"20","page":230},{"text":"١١٦١٦ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا (^١)، أخبره عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن رسول الله ﷺ أنه قال: \"احتج آدم وموسى، فحج آدم موسى، فقال له موسى: أنت آدم الذي أغويت (^٢) الناس وأخرجتهم من الجنة، فقال له آدم: أنت موسى الذي أعطاه الله علم كل شيء واصطفاه على الناس برسالاته؟ قال: نعم، قال: فتلومني على أمر قد قدر عليّ قبل أن أُخلق\" (^٣).\n_________\n(^١) ابن أنس، وهو موضع الالتقاء.\n(^٢) أي: خيبتهم. النهاية (٣/ ٣٩٧، ٣٩٨).\n(^٣) أخرجه مسلم في كتاب القدر، باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٣، رقم ١٤).","vol":"20","page":231},{"text":"١١٦١٧ - حدثنا عمار بن رجاء، حدثنا عبد العزيز الأويسي، حدثنا مالك (^١) بمثله (^٢).\n_________\n(^١) ابن أنس، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٦١٦).","vol":"20","page":231},{"text":"١١٦١٨ - حدثنا الزعفراني، حدثنا شبابة، حدثنا ورقاء، عن أبي الزناد (^١) بإسناده مثله: \"كتب قبل أن أُخلق\"، ولم يذكر: \"فحج آدم\n⦗٢٣٢⦘ موسى\" (^٢).\n_________\n(^١) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٦١٦).","vol":"20","page":231},{"text":"١١٦١٩ - حدثنا الدقيقي، وعباس الدوري، وأبو داود الحراني، قالوا: حدثنا هارون بن إسماعيل (^١)، حدثنا علي بن المبارك (^٢)، عن يحيى بن أبي كثير (^٣)، عن أبي سلمة، عن أبي هريرة، أن النبي ﷺ قال: \"لقي آدم موسى، فقال موسى: أنت أب الناس الذي أغويتهم وأخرجتهم من الجنة؟ قال: نعم، قال آدم: أنت موسى الذي كلمك الله واصطفاك برسالاته؟ قال: نعم، قال آدم: فكيف تلومني على عمل كتبه الله عليّ قبل أن يخلقني، قال: فحج آدم موسى\" (^٤).\n_________\n(^١) الخزاز -بمعجمات- أَبو الحسن البصري. التقريب (صـ ٥٦٨).\n(^٢) الهنائى البصري.\n(^٣) موضع الالتقاء هو: يحيى بن أبي كثير.\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٤، رقم ١٥ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على لفظ حديث حميد بن عبد الرحمن والأعرج عن أبي هريرة، وأتم أَبو عوانة السياق إسنادًا ومتنًا.","vol":"20","page":232},{"text":"١١٦٢٠ - حدثنا أَبو داود الحراني، حدثنا أَبو حذيفة (^١) ح\nوحدثنا أَبو أمية، حدثنا عمر بن يونس (^٢) ح\n⦗٢٣٣⦘ وحدثنا أحمد بن شيبان، حدثنا مؤمل (^٣)، قالوا: حدثنا عكرمة بن عمار، حدثنا ابن أبي كثير (^٤) [قال] (^٥): حدثني أَبو سلمة، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"حج آدم موسى، فقال له موسى: أنت آدم الذي خلقك الله بيده .. \" وذكر الحديث (^٦).\n_________\n(^١) هو: موسى بن مسعود النهدي.\n(^٢) اليمامي.\n(^٣) ابن إسماعيل.\n(^٤) هو: يحيى بن أبي كثير الطائي، أَبو نصر اليمامي، وهو موضع الالتقاء.\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٦١٩).\nفائدة الاستخراج: تصريح يحيى بن أبي كثير بسماع الحديث من أبي سلمة.","vol":"20","page":232},{"text":"١١٦٢١ - حدثنا سعيد بن مسعود، حدثنا النضر بن شميل، أخبرنا هشام بن حسان (^١)، عن محمد بن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"اختصم آدم وموسى، فخصم آدم موسى، فقال موسى: أنت آدم الذي أشقيت الناس وأخرجتهم من الجنة؟ قال: آدم: أنت موسى الذي اصطفاك الله برسالاته، وأنزل عليك التوراة؟ فلم تجد فيها أنه كان قَدَّره عليّ قبل أن يخلقني؟ قال: بلى، قال: فحج آدم (^٢) موسى، فحج آدم موسى\" (^٣).\n_________\n(^١) القردوسي، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٤٨ / ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٤، رقم ١٥ مكرر). =\n⦗٢٣٤⦘ = فوائد الاستخراج:\n١/ ساق مسلم الإسناد، وأحال على لفظ رواية حديث حميد بن عبد الرحمن والأعرج عن أبي هريرة، وأتم المصنف السياق إسنادًا ومتنًا.\n٢ / لفظ الحديث فيه زيادة، وهي: أن ما قدره الله على آدم ﵇ وجده موسى في التوراة، فلهذا حج آدم موسى ﵉.","vol":"20","page":233},{"text":"١١٦٢٢ - حدثنا أَبو أمية، حدثنا عون بن عمارة (^١)، حدثنا هشام (^٢) بإسناده نحوه (^٣).\n_________\n(^١) العبدي القيسي، أَبو محمد البصري.\n(^٢) ابن حسان القردوسي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٦٢١).","vol":"20","page":234},{"text":"١١٦٢٣ - حدثنا أَبو قلابة، حدثنا أشهل بن حاتم (^١)، حدثنا ابن عون (^٢)، عن محمد بن سيرين (^٣)، عن أبي هريرة، عن النبي ﷺ، قال: \"احتج آدم وموسى، فحج آدم موسى\" (^٤).\n_________\n(^١) الجمحي مولاهم.\n(^٢) هو: عبد الله بن عون البصري.\n(^٣) موضع الالتقاء هو: محمد بن سيرين.\n(^٤) انظر: تخريج الحديث رقم (١١٦٢١).\nفائدة الاستخراج: رواية عبد الله بن عون عن ابن سيرين، وهو أثبت من هشام بن حسان.\nانظر: شرح العلل (٢/ ٦٨٨، ٦٨٩).","vol":"20","page":234},{"text":"١١٦٢٤ - حدثنا محمد بن عبد الله بن ميمون (^١)، وأحمد بن عثمان قالا: حدثنا الوليد (^٢)، حدثنا الأوزاعي، عن يحيى (^٣)، عن أبي سلمة، عن أبي هريرة قال: \"لقي آدم وموسى. . .\" (^٤) وذكر الحديث، قال رسول الله ﷺ: \"فحج آدم موسى\" (^٥).\n_________\n(^١) أَبو بكر البغدادي، ثم الإسكندراني.\n(^٢) ابن مسلم القرشي مولاهم، أَبو العباس الدمشقي.\n(^٣) ابن أبي كثير، وهو موضع الالتقاء.\n(^٤) هكذا جاء لفظ الحديث في الأصل ونسخة (ك) بإثبات الواو، وجاء الحديث عند أحمد في المسند (٢/ ٤٦٤) من طريق عمار عن أبي هريرة، وعند ابن أبي عاصم في السنة (١/ ٦٤) من طريق الشعبي عن أبي هريرة بلفظ: لقي آدم موسى.\n(^٥) انظر: تخريج الحديث رقم (١١٦١٩).","vol":"20","page":235},{"text":"١١٦٢٥ - حدثنا ابن عوف (^١) الحمصي، حدثنا دحيم (^٢)، حدثنا\n⦗٢٣٦⦘ الوليد بن مسلم بإسناده (^٣)، عن أبي هريرة، عن النبي ﷺ بمثله (^٤).\n_________\n(^١) هكذا في (ك) وهو: محمد بن عوف الحمصي، وقد تقدم، وجاء في الأصل (أَبو عوف).\n(^٢) بمهملتين: وهذا لقبه، وكان يكره هذا اللقب لأنه تصغير دحمان، ودحمان بلسانهم: الخبيث، قاله: أَبو القاسم ابن مندة.\nوهو: عبد الرحمن بن إبراهيم بن عمرو العثماني مولاهم، الدمشقي، أَبو سعيد (ت ٢٤٥ هـ).\nوثقه الأئمة؛ كأبي داود، والنسائي، والدارقطني، وابن حجر وغيرهم.\nانظر: تاريخ بغداد (١٠/ ٢٦٥)، تهذيب الكمال (١٦/ ٤٩٥)، التقريب (ص ٣٣٥)، نزهة الألباب (١/ ٢٥٨).\n(^٣) موضع الالتقاء هو: يحيى بن أبي كثير.\n(^٤) انظر: تخريج الحديث رقم (١١٦١٩).","vol":"20","page":235},{"text":"١١٦٢٦ - حدثنا أَبو علي صالح بن أيوب (^١)، حدثنا بشر بن بكر (^٢)، عن (^٣) الأوزاعي، عن يحيى بن أبي كثير (^٤)، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: \"لقي آدم موسى، فقال موسى: أنت رب الناس الذي أغويتهم وأخرجتهم من الجنة؟ قال: نعم، قال آدم: أنت موسى كلمك الله واصطفاك برسالته؟ قال: نعم، قال: كيف تلومني على عمل قدره الله (^٥) علي قبل أن يخلقني؟ قال: فحج آدم موسى\" (^٦).\n_________\n(^١) لم أقف عليه.\n(^٢) التنيسي، أَبو عبد الله البجلي.\n(^٣) في (ك): \"حدثنا\".\n(^٤) موضع الالتقاء هو: يحيى بن أبي كثير.\n(^٥) في (ك): قدر الله.\n(^٦) انظر: تخريج الحديث رقم (١١٦١٩).","vol":"20","page":236},{"text":"١١٦٢٧ - حدثنا السلمي، حدثنا عبد الرزاق (^١) ح\nوحدثنا الدبري، عن عبد الرزاق، أخبرنا معمر، عن همام بن منبه قال: هذا ما حدثنا أَبو هريرة، عن رسول الله ﷺ-فذكر\n⦗٢٣٧⦘ أحاديث (^٢) - وقال رسول الله ﷺ: \"حاج آدم وموسى، فقال له موسى: أنت آدم الذي أغويت الناس وأخرجتهم من الجنة إلى الأرض؟ فقال له آدم: أنت موسى الذي أعطاه الله [علم] (^٣) كل شيء، واصطفاه على الناس برسالاته؟ قال: نعم، قال: أتلومني على أمر كان قد كتب [الله] (^٤) عليّ أن أفعل من قبل أن أُخلق، قال: فحج آدم موسى\" (^٥).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) في نسخة (ك): أحاديثا.\n(^٣) زيادة من (ك).\n(^٤) زيادة من (ك).\n(^٥) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ -٤/ ٢٠٤٤، رقم ١٥ مكرر).\nفوائد الاستخراج: ساق مسلم الإسناد، وأحال على لفظ رواية حميد بن عبد الرحمن والأعرج عن أبي هريرة، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":236},{"text":"١١٦٢٨ - حدثنا أَبو داود الحراني، حدثنا يعقوب بن إبراهيم (^١)، حدثنا أبي، عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة قال: قال رسول الله ﷺ: \"احتج آدم وموسى، فقال له موسى: أنت آدم الذي أخرجتك خطيئتك من الجنة؟ فقال له آدم: أنت موسى الذي اصطفاك الله برسالاته وبكلامه؟ ثم تلومني على أمر قد قدر عليّ قبل\n⦗٢٣٨⦘ أن أُخلق، قال: فحج آدم موسى\" (^٢).\n_________\n(^١) ابن سعد بن إبراهيم الزهري، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ -٤/ ٢٠٤٤، رقم ١٥ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الأنبياء -باب وفاة موسى، وذكره بعد- ٣/ ١٢٥١، رقم ٣٢٢٨) من طريق عبد العزيز بن عبد الله عن إبراهيم بن سعد.","vol":"20","page":237},{"text":"١١٦٢٩ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني أنس بن عياض (^٢)، عن الحارث بن أبي ذباب، عن يزيد بن هرمز، قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"احتج آدم وموسى عند ربهما (^٣)، فحج آدم موسى، قال (^٤) موسى: أنت الذي خلقك الله بيده، ونفخ فيه من روحه، وأسجد لك ملائكته، وأسكنك في جنته، وأهبطت الناس بخطيئتك إلى الأرض؟ فقال آدم: أنت موسى الذي اصطفاك الله برسالاته وكلامه، وأعطاك الألواح فيها بيان كل شيء، وقربك نجيًّا؟ فبِكَم وجدت الله كتب [في] (^٥) التوراة قبل أن يخلقني؟ قال موسى: بأربعين عامًا، قال آدم: فهل وجدت\n⦗٢٣٩⦘ فيها: فعصى آدم ربه فغوى؟ قال: نعم، قال: أفتلومني على أن عملت عملًا كتبه الله أن أعمله قبل أن يخلقني بأربعين سنة؟ \"، قال رسول الله ﷺ: \"فحج آدم موسى\".\nقال الحارث: وحدثني عبد الرحمن بن هرمز -[يعني] (^٦) الأعرج- بذلك عن أبي هريرة عن رسول الله ﷺ (^٧).\n_________\n(^١) هو: عبد الله بن وهب القرشي مولاهم، وقد أخرجه في كتابه \"كتاب القدر\" (ص ٥٣، رقم ١).\n(^٢) موضع الالتقاء هو: أنس بن عياض.\n(^٣) (ك ٥/ ٢٤٩ / أ).\n(^٤) في (ك): (فقال).\n(^٥) زيادة من (ك).\n(^٦) زيادة من (ك).\n(^٧) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٣، رقم ١٥).\nأخرج مسلم الحديث من طريق: أنس بن عياض عن الحارث عن يزيد -وهو ابن هرمز- وعبد الرحمن الأعرج قالا: سمعنا أبا هريرة .. وذكر الحديث.","vol":"20","page":238},{"text":"١١٦٣٠ - ز- حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: وأخبرني هشام بن سعد (^١)، عن زيد بن أسلم (^٢)، عن أبيه (^٣)، عن عمر بن الخطاب، عن النبي ﷺ بنحو ذلك (^٤).\n_________\n(^١) المدني، أَبو عباد، أو أَبو سعد، يتيم زيد بن أسلم.\n(^٢) العدوي، أَبو عبد الله، وقيل: أَبو أسامة المدني.\n(^٣) أسلم القرشي العدوي، مولى عمر بن الخطاب، أَبو خالد، وقيل: أَبو زيد المدني (ت ٨٠ هـ). من كبار التابعين، وثقه أَبو زرعة، وابن حجر.\nانظر: الجرح (٢/ ٣٠٦)، تهذيب الكمال (٢/ ٥٢٩)، التقريب (ص ١٠٤).\n(^٤) الحديث من زيادات المصنف، وإسناده حسن.\nوالحديث أخرجه ابن وهب في كتاب القدر (ص ٥٤، ٥٥، رقم ٣).\nوأخرجه أَبو داود في السنن (كتاب السنة -باب في القدر-٥/ ٨٧ - =\n⦗٢٤٠⦘ = رقم ٤٧٠٢).\nوأخرجه أَبو يعلى في مسنده (١/ ٢٠٩ - رقم ٢٤٣).\nكلاهما من طريق عبد الله بن وهب به.\nوللحديث طريق آخر عن ابن عمر عن عمر به: أخرجه أَبو يعلى في مسنده (١/ ٢١١، رقم ٢٤٤) وفي إسناده: الرديني بن أبي مجلز، سكت عنه ابن أبي حاتم في الجرح (٣/ ٥١٥)، وباقي رجاله ثقات، كما قال ابن كثير ﵀ (مسند الفاروق ٢/ ٦٣٤).\nوللحديث شاهد من حديث أبي هريرة ﵁، أخرجه مسلم في صحيحه (انظر: تخريج الحديث رقم ١١٦٢٩).","vol":"20","page":239},{"text":"١١٦٣١ - وحدثنا (^١) يونس، أخبرنا ابن وهب (^٢)، قال: وأخبرني مالك، وعبد الرحمن بن أبي الزناد (^٣)، عن أبي الزناد، عن عبد الرحمن بن\n⦗٢٤١⦘ هرمز (^٤)، عن أبي هريرة، عن النبي ﷺ بنحو ذلك (^٥).\n_________\n(^١) في (ك): وأخبرنا.\n(^٢) هو: عبد الله بن وهب، وقد أخرجه في كتابه: \"كتاب القدر\" (ص ٥٦، رقم ٦).\n(^٣) واسم أبي الزناد: عبد الله بن ذكوان القرشي مولاهم، وعبد الرحمن كنيته: أَبو محمد المدني (ت ١٧٤ هـ). وثقه الإمام مالك.\nوضعفه جماعة من الأئمة؛ كابن معين، والنسائي، وقال ابن المديني: \"كان عند أصحابنا ضعيفًا\"، وقال ابن حبان: \"كان ممن ينفرد بالمقلوبات عن الأثبات، وكان ذلك من سوء حفظه وكثرة خطئه، فلا يجوز الاحتجاج بخبره إذا انفرد، فأما فيما وافق الثقات فهو صادق في الروايات\" أ. هـ.\nوأما علي بن المديني، والفلاس، والساجي، وابن حجر وغيرهم فقد قالوا بتقوية حديثه في المدينة، وضعفه حديثه ببغداد.\nوذكر الذهبي كلام الأئمة ثم قال: \"قد مشاه جماعة وعدلوه، وكان من الحفاظ =\n⦗٢٤١⦘ = المكثرين، ولا سيما عن أبيه وهشام بن عروة، حتى قال يحيى بن معين: هو أثبت الناس في هشام بن عروة، وقد روى أرباب السنن الأربعة له، وهو إن شاء الله حسن الحال والرواية، وقد صحيح له الترمذي حديث: \"مراهنة الصديق للمشركين على غلبة الروم وفارس\" .. \" أ. هـ.\nانظر: جامع الترمذي (كتاب التفسير- تفسير سورة الروم- ٥/ ٣٢١ - رقم ٣١٩٤)، تاريخ الدارمي (ص ١٥٢، رقم ١٢٩)، الضعفاء والمتروكين (رقم ٣٦٧)، المجروحين (٢/ ٥٦)، تاريخ بغداد (١٠/ ٢٢٨)، تهذيب الكمال (١٧/ ٩٥)، الكاشف (١/ ٦٢٧)، الميزان (٣/ ٢٨٩) التقريب (ص ٣٤٠).\n(^٤) الأعرج، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٦٢٩).","vol":"20","page":240},{"text":"١١٦٣٢ - أخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: وأخبرني يونس ابن يزيد، عن ابن شهاب (^٢)، عن حميد بن عبد الرحمن، أنه سمع أبا هريرة يحدث، عن رسول الله ﷺ نحو ذلك (^٣).\n_________\n(^١) هو: عبد الله بن وهب، وأخرجه في كتابه: \"كتاب القدر\" (ص ٥٦، رقم ٥).\n(^٢) الزهري، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٤، رقم ١٥ مكرر).\nوأخرجه البخاري في صحيحه (كتاب القدر -باب قوله: ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ الآية- ٦/ ٢٧٣٠ - رقم ٧٠٧٧) من طريق عقيل عن الزهري به.","vol":"20","page":241},{"text":"١١٦٣٣ - حدثنا بكار بن قتيبة البكراوي، حدثنا صفوان بن عيسى (^١)، حدثنا الحارث بن عبد الرحمن (^٢)، حدثني يزيد بن هرمز، عن أبي هريرة، قال: قال رسول الله ﷺ: \"احتج آدم وموسى ﵉، فقال موسى: أنت الذي خلقك الله بيده، وأسجد لك ملائكته، وأسكنك الجنة، فأهبطت الناس بخطيئتك إلى الأرض؟ قال آدم: أنت موسى الذي اصطفاك الله برسالته (^٣)، وأعطاك الألواح فيها بيان كل شيء، وقربك نجيًّا؟ فبكم وجدت الله تعالى كتب التوراة قبل أن يخلقني؟ قال موسى: بأربعين عامًا، قال آدم: فهل وجدت فيها (^٤): فعصى آدم ربه فغوى؟ قال: نعم، قال: أفتلومني على ذنب عملته، كتبه الله علي قبل أن يخلقني بأربعين سنة؟ \" قال رسول الله ﷺ: \"فحج آدم موسى\".\nقال صفوان: وأخبرنا (^٥) الحارث بن عبد (^٦) الرحمن، قال: أخبرني عبد الرحمن الأعرج، عن أبي هريرة بمثل هذا الحديث، فلم ينقص\n⦗٢٤٣⦘ ولم يزد (^٧).\n_________\n(^١) القرشي الزهري، أَبو محمد البصري القسام.\n(^٢) ابن أَبي ذباب، وهو موضع الالتقاء.\n(^٣) جاء في (ك): برسالاته.\n(^٤) جاء في (ك) فيه.\n(^٥) في (ك): حدثنا.\n(^٦) (ك / ٥/ ٢٤٩ / ب).\n(^٧) انظر: تخريج الحديث رقم (١١٦٢٩).","vol":"20","page":242},{"text":"١١٦٣٤ - حدثنا أَبو علي الزعفراني، حدثنا عبد الوهاب بن عبد المجيد (^١)، عن محمد بن عمرو (^٢)، عن أبي سلمة (^٣)، عن أبي هريرة: وذكر الحديث، قال رسول الله ﷺ: \"فحج آدم موسى\" (^٤).\n_________\n(^١) الثقفي.\n(^٢) ابن علقمة بن وقاص الليثي، أَبو عبد الله المدني.\n(^٣) ابن عبد الرحمن بن عوف، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٦٢٩).","vol":"20","page":243},{"text":"١١٦٣٥ - حدثنا الأحمسي، حدثنا المحاربي (^١) ح\nوحدثنا الزعفراني، حدثنا يزيد بن هارون قالا: حدثنا محمد بن عمرو بإسناده (^٢)، قال النبي ﷺ: \"احتج آدم وموسى … \" وذكر الحديث (^٣).\n_________\n(^١) هو: عبد الرحمن بن محمد بن زياد المحاربي، أَبو محمد الكوفي.\n(^٢) موضع الالتقاء هو: أَبو سلمة بن عبد الرحمن.\n(^٣) انظر: تخريج الحديث رقم (١١٦٢٩).","vol":"20","page":243},{"text":"١١٦٣٦ - ز- حدثنا جعفر الصائع، حدثنا معاوية بن عمرو (^١)، حدثنا زائدة، عن الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ\n⦗٢٤٤⦘ قال: \"احتج آدم وموسى .... \" وذكر الحديث، قال: \"فحج آدم موسى\" (^٢).\n_________\n(^١) الأزدي، أَبو عمرو البغدادي.\n(^٢) إسناد المصنف صحيح.\nوالحديث أخرجه أحمد في المسند (٢/ ٣٩٨)، والترمذي في جامعه (كتاب القدر -باب ما جاء في حجاج آدم وموسى ﵉-٤/ ٣٨٦، ٣٨٧ - رقم ٢١٣٤)، وابن أبي عاصم في السنة (١/ ٦٤، ٦٥ - رقم ١٤٠، ١٤١)، وابن حبان في صحيحه (١٤/ ٥٥، رقم ٦١٧٩ الإحسان)، وعثمان بن سعيد في الرد على الجهمية (ص ٨٧)، والنسائي في التفسير (٢/ ٢٢٦، رقم ٤٦٣) كلهم من طرق عن الأعمش عن أبي صالح عن أبي هريرة.\nوروى بعض أصحاب الأعمش الحديث عنه عن أبي صالح عن أبي سعيد، كما أشار إلى ذلك الترمذي في جامعه (٤/ ٣٨٧)، وممن روى الحديث عن الأعمش على هذا الوجه:\nالفضل بن موسى: أخرج حديثه البزار في مسنده مرفوعًا (٣/ ٢٢، رقم ٢١٤٧ كشف الأستار)، وقال الهيثمي: \"رواه البزرا مرفوعًا ورجاله رجال الصحيح\" (مجمع الزوائد ٧/ ١٩١).\nوهنا قسم من أصحاب الأعمش اختلفت الرواة عنه كما يلي:\n١/ أَبو معاوية محمد بن خازم الضرير واختلفت الرواية عنه كما يلي:\nأ/ عثمان بن أبي شيبة فرواه عن أبي معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة، وأبي سعيد عن النبي ﷺ وهذه الرواية أخرجها المصنف برقم (١١٦٣٧).\nب / عمرو بن علي الفلاس، فرواه عن معاوية، ثنا الأعمش، عن أبي صالح عن أبي هريرة، أو أبي سعيد … الحديث. وهذه الرواية أخرجها البزار في مسنده (٣/ ٢٢) رقم (٢١٤٨ كشف الأستار). =\n⦗٢٤٥⦘ = ٢/ وكيع بن الجراح: واختلف أصحاب وكيع في الرواية عنه في هذا الحديث:\nفرواه زهير عن وكيع عن الأعمش عن أبي صالح عن أبي سعيد موقوفًا: أخرجه أَبو يعلى في مسنده (٢/ ٤١٤، رقم ١٢٠٤)، وابن أبي عاصم في السنة (١/ ٦٥، رقم ١٤٢).\nولكن هذا الموقوف له حكم الرفع، لأنه لا مجال للرأي فيه.\nورواه عثمان بن محمد بن أبي شيبة عن وكيع عن الأعمش عن أبي صالح عن أبي سعيد وأبي هريرة مرفوعًا: أخرجه المصنف برقم (١١٦٣٧).\nوقد صحيح الألباني الحديث عن أبي هريرة وعن أبي سعيد، فقال: \"إن لأبي صالح في الحديث إسنادين: فقد رواه عن أبي هريرة مرفوعًا، وعن أبي سعيد أيضًا، فهو صحيح عنهم معًا\" أ. هـ.\nظلال الجنة تخريج أحاديث كتاب السنة لابن أبي عاصم (١/ ٦٥، رقم ١٤٢).","vol":"20","page":243},{"text":"١١٦٣٧ - [حدثنا ابن شبابان، حدثنا عثمان (^١)، حدثنا جرير (^٢)، عن الأعمش بمثله (^٣) ح\nو] (^٤) حدثنا ابن شبابان، [قال] (^٥): حدثنا عثمان، حدثنا أَبو معاوية، ووكيع، عن الأعمش، عن أبي صالح، عن أبي سعيد، وأبي هريرة، عن النبي ﷺ .. وذكر الحديث.\n_________\n(^١) ابن محمد بن أبي شيبة.\n(^٢) ابن عبد الحميد الضبي.\n(^٣) انظر: تخريج الحديث رقم (١١٦٣٦).\n(^٤) هذا الإسناد زيادة من (ك)، وليس هو في الأصل.\n(^٥) زيادة من (ك).","vol":"20","page":245},{"text":"١١٦٣٨ - ز- حدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"احتج آدم وموسى .. \" وذكر الحديث، \"فحجه آدم\" (^١).\n_________\n(^١) إسناد المصنف صحيح.\nوالحديث في مصنف عبد الرزاق (رواية الدبري-١١/ ١١٢، ١١٣، رقم ٢٠٠٦٧).\nوأخرجه أيضًا ابن أبي عاصم في السنة (١/ ٦٨، رقم ١٤٨) من طريق سلمة بن شبيب عن عبد الرزاق به، وأحمد في المسند (٢/ ٢٦٨) من طريق عبد الرزاق به.\nوصحح الألباني إسناد هذا الحديث (ظلال الجنة تخريج أحاديث كتاب السنة ١/ ٦٨، رقم ١٤٨).\nوقال الدارقطني ﵀: \"والمحفوظ حديث الزهري عن سعيد (ابن المسيب)، وحديثه -أي الزهري- عن أبي سلمة ليس بمحفوظ عن الزهري\" (العلل ٧/ ٢٨٤).","vol":"20","page":246},{"text":"١١٦٣٩ - حدثنا أَبو عبد الرحمن النسائي (^١)، حدثنا يحيى بن حبيب بن عربي (^٢)، حدثنا المعتمر بن سليمان، حدثنا أبي، عن سليمان، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"احتج آدم وموسى … \" وذكر الحديث (^٣).\n_________\n(^١) صاحب السنن، وقد أخرج هذا الحديث بهذا الإسناد في التفسير (٢/ ٢٢٦، رقم ٤٦٣).\n(^٢) أَبو زكريا البصري.\n(^٣) انظر: تخريج الحديث رقم (١١٦٣٦).","vol":"20","page":246},{"text":"١١٦٤٠ - ز- حدثنا الصغاني، وعمار بن رجاء قالا: حدثنا\n⦗٢٤٧⦘ عبد الوهاب (^١)، حدثنا داود بن أبي هند، عن الشعبي، عن أبي هريرة، عن النبي ﷺ: \"إن موسى لقي آدم .. \" وذكر الحديث \"فخصم آدم موسى، فخصم آدم موسى\" (^٢).\n_________\n(^١) ابن عبد المجيد الثقفي.\n(^٢) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه ابن أَبي عاصم في السنة (١/ ٦٣، رقم ١٣٩) من طريق وهيب بن خالد عن داود به، وأخرجه النسائي في التفسير (١/ ٥٠١، رقم ٢٠٦) من طريق بشر بن المفضل عن داود ابن أبي هند به.\nوقال الألباني عن إسناد ابن أبي عاصم: \"إسناده صحيح على شرط الشيخين، إلا أن البخاري إنما أخرج لداود بن أبي هند تعليقًا\".\nانظر: ظلال الجنة تخريج أحاديث كتاب السنة (١/ ٦٤، رقم ١٣٩).","vol":"20","page":246},{"text":"١١٦٤١ - حدثنا محمد بن عبيد الله بن المنادي، حدثنا يونس بن محمد (^١)، حدثنا المعتمر، عن أبيه، عن يحيى بن يعمر، قال: كان رجل (^٢) من جهينة فيه رهق (^٣)، وكان يتوثب (^٤) على جيرانه، ثم إنه قرأ القرآن، وفرض الفرائض، وقص على الناس، ثم إنه صار من أمره أنه زعم أن\n⦗٢٤٨⦘ العمل أنف (^٥) من شاء عمل خيرًا، ومن شاء عمل شرًّا، قال: فلقيت أبا الأسود الديلي، فذكرت ذلك له، [فقال] (^٦): كذب، ما رأينا أحدًا من أصحاب رسول الله ﷺ إلا يثبت القدر.\nثم إني حججت أنا وحميد بن عبد الرحمن الحميري، قال: فلما قضينا حجنا، فقلنا: نأتي المدينة، فنلقى أصحاب رسول الله ﷺ فنسألهم عن القدر، قال: فلما أتينا المدينة لقينا إنسانًا من الأنصار، فلم نسأله، قال: فقلنا حتى نلقى ابن عمر وأبا سعيد الخدري، قال: فلقينا (^٧) ابن عمر (^٨) كفه عن كفه، قال: فقمت عن يمينه، وقام عن شماله، قال: فقلت أتسأله أو أسأله؟ قال: لا بل سله، لأني كنت أبسط لسانًا منه، قال: فقلنا: يا أبا عبد الرحمن! إن ناسًا عندنا بالعراق قد قرؤا القرآن وفرضوا الفرائض، وقصوا على الناس، يزعمون أن العمل أنف، من شاء عمل خيرًا ومن شاء عمل شرًّا، قال: فإذا لقيتم أولئك فقولوا: يقول ابن عمر: هو منكم برئ وأنتم منه براء، فوالله لو جاء أحدهم من العمل بمثل أحد ما تقبل منه حتى يؤمنوا بالقدر، لقد\n⦗٢٤٩⦘ حدثني عمر بن الخطاب ﵁، عن رسول الله ﷺ: \"إن موسى لقي آدم، فقال: يا آدم! أنت خلقك الله بيده، وأسجد لك الملائكة، وأسكنك الجنة؟ فوالله لولا ما فعلت ما دخل أحد من ذريتك النار، قال: فقال: يا موسى أنت الذي اصطفاك الله برسالته وبكلامه (^٩)، تلومني فيما قد كان كتب عليّ قبل أن أُخلق؟ فاحتجا إلى الله ﷿، فحج آدم موسى، فاحتجا إلى الله ﷿ فحج آدم موسى [فاحتجا إلى الله ﷿ فحج آدم موسى، فاحتجا إلى الله ﷿ فحج آدم موسى] (^١٠) \".\nلقد حدثني عمر ﵁ أن رجلًا في آخر عمر رسول الله ﷺ جاء إلى رسول الله ﷺ فقال: يا رسول الله! أدنوا منك؟ قال: \"نعم\"، قال: فجاء حتى وضع يديه (^١١) على ركبته (^١٢)، فقال: ما الإسلام؟ قال: \"تقيم الصلاة، وتؤتي الزكاة، وتصوم رمضان، وتحج البيت\"، قال: فإذا فعلت ذلك فقد أسلمت؟ قال: \"نعم\"، قال: صدقت، قال: فجعل الناس يتعجبون منه، ويقولون: انظروا يسأله ثم يصدقه، قال:\n⦗٢٥٠⦘ فما الإحسان؟ قال: \"أن تعبد الله كأنك تراه، فإنك إن لا تكن تراه فإنه يراك\"، قال: فإذا فعلت ذلك فقد أحسنت؟ قال: \"نعم\"، قال: صدقت، قال: فجعل الناس يتعجبون منه، ويقولون: انظروا إليه، يسأله ثم يصدقه، قال: فما الإيمان؟ قال: \"أن تؤمن بالله، واليوم الآخر، والملائكة، والنبيين، والكتاب (^١٣)، والجنة والنار، والبعث بعد الموت، والقدر كله\"، قال: فإذا فعت ذلك فقد آمنت؟ قال: \"نعم\"، قال: صدقت، قال: فجعل الناس يتعجبون يقولون: انظروا كيف يسأله ثم يصدقه.\nقال: فمتى الساعة؟ قال: \"سبحان الله، ما المسئول عنها بأعلم بها من السائل\" قال: فما أعلامها؟ قال: \"أن تلد الأمة ربتها، وأن ترى الحفاة العراة العالة الصم (^١٤) البكم ملوكًا يتطاولون في البناء\"، ثم انصرف، قال: فلقي عمر رسول الله ﷺ بعد ذلك، فقال: \"تدري من الرجل الذي أتاكم\"؟ قال: لا، قال: \"فإنه جبريل [﵇] (^١٥)، أتاكم يعلمكم دينكم\" (^١٦).\n_________\n(^١) ابن مسلم البغدادي، أَبو محمد المؤدب، وهو موضع الالتقاء.\n(^٢) هو: معبد الجهني، كما في رواية مسلم في الصحيح (كتاب الإيمان -باب بيان الإيمان والإسلام- ١/ ٣٦، رقم ١).\n(^٣) المرهق: السفة وغشيان المحارم، يقال: رجل فيه رهق: إذا كان يخف إلى الشر ويغشاه. النهاية (٢/ ٢٨٤).\n(^٤) أي: يستولي. النهاية (٥/ ١٥٠).\n(^٥) أي: مستأنف استئنافًا من غير أن يكون سبق به سابق قضاء وتقدير. النهاية (١/ ٧٥).\n(^٦) في (ك): قال.\n(^٧) في (ك): \"فلقيت\".\n(^٨) (ك ٥/ ٢٥٠ / أ).\n(^٩) في (ك): \"وتكليمه\".\n(^١٠) ما بين المعكوفتين زيادة من الأصل وليس في (ك).\n(^١١) في (ك) يديه.\n(^١٢) في (ك) ركبتيه، والضمير يعود إلى النبي ﷺ جزم بذلك البغوي وإسماعيل التيمي ورجحه الطيبي. انظر: الفتح ١/ ١٤٢.\n(^١٣) في (ك): والكتب.\n(^١٤) (ك ٥/ ٢٥٠ / ب).\n(^١٥) زيادة من (ك).\n(^١٦) أخرجه مسلم في صحيحه (كتاب الإيمان -باب بيان الإيمان والإسلام والإحسان -١/ ٣٨، رقم ٤). =\n⦗٢٥١⦘ = فوائد الاستخراج:\n١/ ساق مسلم الإسناد وأحال على رواية عبد الله بن بريدة عن يحيى بن يعمر وأتم المصنف السياق إسنادا ومتنا.\n٢ / رواية مسلم لهذا الحديث ليس فيها ذكر اختصام آدم وموسى ﵉، والمصنف ذكرها في هذه الرواية.","vol":"20","page":247},{"text":"<span data-type='title' id=toc-1445>باب: وقت كتابة المقادير، وأن كل شيء من خلق وما فيهم وما يكون منهم بقدر (^١)، والدليل على أن الأوهام وما يقع في القلب لا يكون إلا بإذن الله ﷿</span>\n_________\n(^١) هذا في (ك)، وجاء في الأصل: \"تقدير\".","vol":"20","page":251},{"text":"١١٦٤٢ - حدثنا ابن أبي مسرّة، حدثنا المقرئ (^١)، حدثنا حيوة (^٢)، أخبرني أَبو هانئ (^٣) الخولاني، أنه سمع أبا عبد الرحمن الحبلي (^٤)، يقول: سمعت عبد الله بن عمرو يقول: سمعت رسول الله ﷺ يقول: \"قدر الله المقادير قبل أن يخلق السماوات والأرض بخمسين ألف سنة\" (^٥).\n_________\n(^١) هو: عبد الله بن يزيد المقرئ، وهو موضع الالتقاء.\n(^٢) ابن شريح بن صفوان التجيبي، أَبو زرعة المصري. تهذيب الكمال (٧/ ٤٧٨).\n(^٣) هو: حميد بن هانئ الخولاني المصري. تهذيب الكمال (٧/ ٤٠١).\n(^٤) هو: عبد الله بن يزيد المعافري. تهذيب الكمال (١٦/ ٣١٦).\n(^٥) أخرجه مسلم في صحيحة (كتاب القدر -باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٤، رقم ١٦ مكرر). =\n⦗٢٥٢⦘ = فائدة الاستخراج: ساق مسلم الإسناد، وأحال على لفظ رواية ابن وهب عن أبي هانئ الخولاني، وأتم المصنف السياق إسنادا ومتنا.","vol":"20","page":251},{"text":"١١٦٤٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني أَبو هانئ الخولاني، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو بن العاص قال: سمعت رسول الله ﷺ يقول: \"كتب الله مقادير الحلائق كلها قبل أن يخلق السماوات والأرض بخمسين ألف سنة\" وقال (^٢): \"وعرشه على الماء\" (^٣).\nرواه ابن أبي مريم، عن نافع بن يزيد، عن أبي هانئ (^٤).\n_________\n(^١) هو: عبد الله بن وهب القرشي مولاهم المصري، وهو موضع الالتقاء.\nوقد أخرجه في كتابه: \"كتاب القدر\" (ص ١٠١، رقم ١٧).\n(^٢) هكذا في الأصل، وجاء في (ك): \"وكان عرشه على الماء\".\n(^٣) أخرجه مسلم (كتاب القدر، باب حجاج آدم وموسى ﵉ ٤/ ٢٠٤٤، رقم ١٦).\n(^٤) رواية ابن أبي مريم عن نافع بن يزيد أخرجها مسلم أيضًا في صحيحه (كتاب القدر -باب حجاج آدم وموسى ﵉-٤/ ٢٠٤٤، رقم ١٦ مكرر) من طريق محمد بن سهل التميمي عن ابن أبي مريم به.","vol":"20","page":252},{"text":"١١٦٤٤ - حدثنا عباس الدوري، وأبو يحيى بن أبي مسرّة، قالا: حدثنا أَبو عبد الرحمن المقرئ (^١)، حدثنا حيوة، أخبرني أَبو هانئ، أنه سمع أبا عبد الرحمن الحبلي، أنه سمع عبد الله بن عمرو بن العاص، أنه سمع رسول الله ﷺ يقول: \"إن قلوب بني آدم كلها بين أصبعين من أصابع\n⦗٢٥٣⦘ الرحمن، كقلب واحد، يصرفه كيف يشاء\"، ثم قال رسول الله ﷺ: \"اللهم مصرف القلوب صرف قلوبنا إلى طاعتك\" (^٢).\n_________\n(^١) هو: عبد الله بن يزيد، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب تصريف الله تعالى القلوب كيف يشاء -٤/ ٢٠٤٥، رقم ١٧).\nفائدة الاستخراج: جاء في صحيح مسلم: \"المقرئ\"، وجاء ذكر كنيته \"أَبو عبد الرحمن\" في رواية المصنف.","vol":"20","page":252},{"text":"١١٦٤٥ - حدثنا يوسف بن مسلم، وأخبرنا محمد بن عبد الله بن عبد الحكم، قالا: حدثنا عبد الله بن يزيد المقرئ (^١) بإسناده مثله (^٢).\nقال يوسف: \"اللهم مقلب القلوب اصرف قلوبنا إلى طاعتك\".\nوقال ابن عبد الحكم: \"اللهم يا مصرف القلوب … \".\n_________\n(^١) موضع الالتقاء هو: عبد الله بن يزيد المقرئ.\n(^٢) انظر: تخريج الحديث رقم (١١٦٤٤).\nفائدة الاستخراج: جاء في صحيح مسلم \"المقرئ \" وجاءت تسميته عند المصنف \"عبد الله بن يزيد\".","vol":"20","page":253},{"text":"١١٦٤٦ - حدثنا عيسى بن أحمد، ويونس [بن عبد الأعلى] (^١) قال عيسى: أخبرنا (^٢) ابن وهب، عن مالك (^٣)، وقال يونس: أخبرنا ابن\n⦗٢٥٤⦘ وهب، أن مالكا أخبره، عن زياد بن سعد، عن عمرو بن مسلم، عن طاؤوس اليماني، أنه قال: سمعت رجالا (^٤) من أصحاب رسول الله ﷺ وقال يونس: أدركت ناسًا من أصحاب رسول الله ﷺ (^٥) - يقولون: كل شيء بقدر.\nقال طاؤس: وسمعت ابن عمر يقول: قال رسول الله ﷺ: \"كل شيء بقدر، حتى العجز (^٦)، والكيس (^٧) \" (^٨).\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): \"حدثنا\".\n(^٣) ابن أنس إمام دار الهجرة، وهو موضع الالتقاء.\n(^٤) في (ك): \"رجلا\".\n(^٥) (ك ٥/ ٢٥١ / أ).\n(^٦) العجز: عدم القدرة، وقيل: أراد بالعجز: ترك ما يجب فعله بالتسويف به وتأخيره عن وقته. النهاية (٣/ ١٨٦)، شرح صحيح مسلم (١٦/ ٣١٣).\n(^٧) النشاط والحذق في الأمور. المشارق (١/ ٣٥٠)، شرح صحيح مسلم (١٦/ ٣١٣).\nقال النووي: \"ومعناه: إن العاجز قد قدر عجزه، والكيس قد قدر كيسه\". شرح صحيح مسلم (١٦/ ٣١٣).\n(^٨) أخرجه مسلم في صحيحه (كتاب القدر -باب كل شيء بقدر- ٤/ ٢٠٤٥، رقم ١٨).\nفائدة الاستخراج: تصريح طاؤس بسماعه ذلك القول عن أصحاب رسول ﷺ.","vol":"20","page":253},{"text":"١١٦٤٧ - حدثني عمرو بن ثور بن عمرو (^١) أَبو محمد القيسراني،\n⦗٢٥٥⦘ حدثنا محمد بن يوسف الفريابي، حدثنا سفيان الثوري (^٢)، عن زياد بن إسماعيل، عن محمد بن عباد بن جعفر المخزومي، عن أبي هريرة قال: جاء مشركو قريش يخاصمون رسول الله ﷺ في القدر، فنزلت هذه الآية: ﴿إِنَّ الْمُجْرِمِينَ في ضَلَالٍ وَسُعُرٍ (٤٧) يَوْمَ يُسْحَبُونَ في النَّارِ عَلَى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ (٤٨) إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾ (^٣) (^٤).\n_________\n(^١) الجذامي، كذا في الرواة عن محمد بن يوسف، وأيضا في معجم الطبراني الصغير، وجاء في المطبوع من تاريخ الإسلام \"الحزامي\".\nذكره الذهبي في تاريخ الإسلام ولم يذكر فيه جرحا ولا تعديلا، وذكر أنه توفي سنة (٢٧٩ هـ)، وهو من شيوخ الطبراني. انظر: المعجم الصغير للطبراني (٢/ ٣١، =\n⦗٢٥٥⦘ = رقم ٧٢٧ الروض الداني)، تاريخ الإسلام (وفيات سنة ٢٧٩ هـ ص ٤٠٩).\n(^٢) موضع الالتقاء هو: سفيان الثوري.\n(^٣) سورة القمر (٤٧ - ٤٩).\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر، باب كل شيء بقدر، ٤/ ٢٠٤٦، رقم ١٩).\nفوائد الاستخراج:\n١/ جاء عند مسلم \"سفيان \" مهملا، وجاءت تسمية عند المصنف بأنه هو: \"الثوري\".\n٢ / ذكر الآية الأولى، وهي قوله تعالى: ﴿إِنَّ الْمُجْرِمِينَ في ضَلَالٍ وَسُعُرٍ﴾ حيث رواية مسلم ليست فيها هذه الآية.","vol":"20","page":254},{"text":"١١٦٤٨ - حدثنا أَبو حمزة أنس بن خالد الأنصاري، حدثنا حسين بن حفص (^١)، حدثنا سفيان (^٢)، عن زياد بن إسماعيل السهمي، عن محمد بن عباد المخزومي، عن أبي هريرة قال: جاءت مشركو قريش إلى\n⦗٢٥٦⦘ رسول الله ﷺ يخاصمونه في القدر، فنزلت هذه الآية: ﴿إِنَّ الْمُجْرِمِينَ في ضَلَالٍ وَسُعُرٍ﴾ إلى قوله: ﴿خَلَقْنَاهُ بِقَدَرٍ﴾ (^٣) (^٤).\n_________\n(^١) ابن الفضل بن يحيى بن ذكوان الهمداني، أَبو محمد الأصبهاني، وهو الذي نقل علم الكوفيين إلى أصبهان، وأفتى بمذهبهم (ت ٢١٢ هـ)، وكان من المختصين بسفيان الثوري. انظر: طبقات المحدثين بأصبهان (٢/ ٥٦)، تهذيب الكمال (٦/ ٣٦٩).\n(^٢) الثوري، وهو موضع الالتقاء.\n(^٣) سورة القمر، آية (٤٧ - ٤٩)\n(^٤) انظر: تخريج الحديث رقم (١١٦٤٧).\nفوائد الاستخراج: ١/ ذكر نسب زياد بن إسماعيل (السهمي) في رواية المصنف.\n٢ / ذكر الآية الأولى، وهي قوله ﷾: ﴿إِنَّ الْمُجْرِمِينَ في ضَلَالٍ وَسُعُرٍ﴾ وليست هي عند مسلم.","vol":"20","page":255},{"text":"١١٦٤٩ - حدثنا محمد بن يوسف السراج، حدثنا أَبو عاصم (^١)، حدثنا سفيان (^٢)، عن زياد بن إسماعيل، عن محمد بن عباد بن جعفر المخزومي، عن أبي هريرة: أن ناسًا من المشركين أتوا رسول الله ﷺ يسألونه عن القدر، فنزلت هذه الآية: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾ (^٣) (^٤).\n_________\n(^١) هو: الضحاك بن مخلد.\n(^٢) الثوري، وهو موضع الالتقاء.\n(^٣) سورة القمر، آية (٤٩).\n(^٤) انظر: تخريج الحديث رقم (١١٦٤٧).\nفائدة الاستخراج: جاءت الرواية عند مسلم \"يخاصمونه\"، وفي هذه الرواية: \"يسألونه\".","vol":"20","page":256},{"text":"١١٦٥٠ - حدثنا أَبو أسامة الكلبي الحلبي، حدثنا أَبو نعيم (^١)،\n⦗٢٥٧⦘ حدثنا سفيان (^٢)، عن زياد بن إسماعيل، عن محمد بن عباد المخزومي، عن أبي هريرة قال: جاءت مشركو قريش إلى رسول الله ﷺ يخاصمونه في القدر، قال: فنزلت: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾ (^٣) (^٤).\n_________\n(^١) الفضل بن دكين.\n(^٢) الثوري، وهو موضع الالتقاء.\n(^٣) سورة القمر، آية (٤٩).\n(^٤) انظر: تخريج الحديث رقم (١١٦٤٧).","vol":"20","page":256},{"text":"<span data-type='title' id=toc-1446>باب: [بيان] (^١) التقدير على ابن آدم مما يرتكب من الذنوب وكتابتها عليه، وخط (^٢) جوار حرمتها، والدليل على أنه مأخوذ بالتمني إذا تمنى ما هو حرام عليه، وأن فعل اللسان نطقه</span>\n_________\n(^١) زيادة من (ك).\n(^٢) في (ك): (وحط).","vol":"20","page":258},{"text":"١١٦٥١ - حدثنا محمد بن مهل الصنعاني، وحمدان السلمي (^١) قالا: حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن ابن طاؤس (^٣)، عن أبيه، قال: سمعت ابن عباس يقول: ما رأيت شيئًا أشبه باللمم (^٤)، قال أَبو هريرة عن النبي ﷺ قال: \"إن الله ﷿ كتب على ابن آدم حظه من الزنى أدرك ذلك لا محالة، فزنى العينين النظر، وزنى اللسان\n⦗٢٥٩⦘ المنطق (^٥)، والنفس تتمنى وتشتهي، والفرج يصدق ذلك أو يكذبه\" (^٦).\nزاد ابن مهل: \"فإن (^٧) تقدم بفرجه فهو زنى، وإلا فهو لمم\" (^٨).\n[مسلم لم يخرج الزيادة] (^٩).\n_________\n(^١) هو: أحمد بن يوسف السلمي.\n(^٢) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٣) هو: عبد الله بن طاؤس بن كيسان اليماني. تهذيب الكمال (١٥/ ١٣٠).\n(^٤) اختلف العلماء ﵏ في معنى اللمم على أقوال كثيرة.\nقال ابن القيم ﵀: \"والصحيح قول الجمهور: أن اللمم صغائر الذنوب، كالنظرة والغمزة والقبلة ونحو ذلك … هذا هو قول جمهور الصحابة ومن بعدهم\".\nانظر: زاد المسير (٨/ ٧٥، ٧٦)، النهاية (٤/ ٢٧٢)، مدار السالكين (١/ ٣٤٣ - ٣٤٥).\n(^٥) في (ك): \"النطق\".\n(^٦) أخرجه مسلم في تصحيحه (كتاب القدر -باب قدر على ابن آدم حظه من الزنى وغيره-٤/ ٢٠٤٦ - رقم: ٢٠).\nوأخرجه البخاري في صحيحه (كتاب الاستئذان -باب زنا الجوارح دون الفرج -٥/ ٢٣٠٤، رقم ٥٨٨٩)، وأيضا في (كتاب القدر -باب ﴿وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ﴾ (وحرام على قرية أهلكناها أنهم لا يرجعون) ٦/ ٢٤٣٨، رقم ٦٢٣٨) من طريق محمود بن غيلان عن عبد الرزاق به.\n(^٧) (ك ٥/ ٢٥١/ ب).\n(^٨) محمد بن مهل: تقدم أنه صدوق، وقد تفرد بهذه الزيادة، ولم يذكرها بقية الرواة عن عبد الرزاق، فقد روى مسلم الحديث عن إسحاق بن راهوية وعبد بن حميد، وروى البخاري الحديث من طريق محمود بن غيلان، والمصنف (أبو عوانة) من طريق حمدان السلمي، وأخرج أحمد الحديث في المسند (٢/ ٢٧٦) عن عبد الرزاق كلهم لم يذكروا هذه الزيادة.\nوقد بحثت عن هذه الزيادة في طرق الحديث فلم أقف عليها، ولا شك أن تفرد محمد بن مهل من بين هؤلاء الحفاظ الأئمة بهذه الزيادة يدل على ضعفها وأنها شاذة، والله أعلم.\n(^٩) زيادة من (ك).","vol":"20","page":258},{"text":"١١٦٥٢ - حدثنا يعقوب بن سفيان، حدثنا محمد بن عبيد بن\n⦗٢٦٠⦘ حساب (^١)، حدثنا محمد بن ثور، عن معمر (^٢) بإسناده مثله (^٣).\n_________\n(^١) بكسر الحاء وتخفيف السين المهملتين: الغبري البصري (ت ٢٣٨ هـ).\nقال أَبو حاتم: \"صدوق\" وقال أَبو داود: \"ابن حساب عندي حجة\"، ووثقة النسائي، وابن حجر.\nانظر: الجرح (٨/ ١١)، تهذيب الكمال (٢٦/ ٦٠)، التقريب (ص ٤٩٥).\n(^٢) ابن راشد الأزدي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٦٥١).","vol":"20","page":259},{"text":"١١٦٥٣ - حدثنا حمدان بن علي الوراق، حدثنا معلى بن أسد، حدثنا وهيب (^١) حدثنا سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"كتب على ابن آدم نصيبه من الزنى، يدرك (^٢) ذلك لا محالة، فالعينان زناها النظر، والأذنان زناهما الاستماع، واللسان زناه الكلام، واليد زناها البطش، والرجل زناها الخُطا، والقلب يهوي ويتمنى، ويصدق ذلك الفرج ويكذبه\" (^٣).\n_________\n(^١) ابن خالد البصري، وهو موضع الالتقاء.\n(^٢) في (ك): \"مدرك\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب قدر على ابن آدم حظه من الزنى وغيره-٤/ ٢٠٤٧، رقم ٢١).\nوتقدم تخريج البخاري للحديث، انظر: تخريج حديث رقم (١١٦٥١).","vol":"20","page":260},{"text":"١١٦٥٤ - حدثنا محمد بن يحيى، حدثنا موسى بن هارون (^١)\n⦗٢٦١⦘ البردي (^٢) و[قال] (^٣): حدثني محمد بن حرب (^٤)، حدثنا الزبيدي، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة أن رسول الله ﷺ قال: \"ما من مولود إلا يولد على الفطرة (^٥)، فأبواه يهودانه، وينصرانه،\n⦗٢٦٢⦘ ويمجسانه، كما تُنتج (^٦) البهيمة بهيمة جما (^٧)، هل تحسون فيها من جدعاء\" (^٨).\n⦗٢٦٣⦘ ثم يقول أَبو هريرة فاقرؤا إن شئتم: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (^٩) (^١٠).\n_________\n(^١) ابن بشير القيسي، أَبو عمر الكوفي البردي، المعروف بالبني. =\n⦗٢٦١⦘ = قال أَبو زرعة: \"لا بأس به\"، وذكره ابن حبان في الثقات وقال: \"ربما أخطأ\".\nووثقه الذهبي، وقال ابن حجر: \"صدوق ربما أخطأ\".\nانظر: الجرح (٨/ ١٦٨) الثقات (٩/ ١٦٠) تهذيب الكمال (٢٩/ ١٦٢) الكاشف (٢/ ٣٠٩)، التقريب (ص ٥٥٤).\n(^٢) بضم الباء المنقوطة بواحدة، وسكون الراء وفي آخرها الدال المهملة: قال السمعاني: \"نسبة إلى البرد، وهو نوع من الثياب، وقيل لموسى هذا: لبردة كان يلبسها\" وقال ابن حبان: \"كان يبيع التمر البردي، فنسب إليه\" الثقات (٩/ ١٦٠)، الأنساب (٢/ ١٥٠).\n(^٣) زيادة من (ك).\n(^٤) الخولاني الحمصي، وهو موضع الالتقاء.\n(^٥) اختلف العلماء ﵏ في المراد بالفطرة في هذا الحديث على أقوال، أصحها: أن المراد بالفطرة: الإسلام، وهذا هو قول عامة السلف، وأكثر المفسرين، وبه قال أَبو هريرة، وجماعة من التابعين، وهو قول الإمام أحمد على الصحيح، وبه قال البخاري وأبو عوانة (المصنف كما سيأتي) وغيرهم، واختاره شيخ الإسلام ابن تيمية، وابن القيم ﵏ جميعا.\nقال ابن القيم ﵀: \"وسبب اختلاف العلماء في معنى الفطرة في هذا الحديث: أن القدرية كانوا يحتجون به على أن الكفر والمعصية ليسا بقضاء الله، بل مما ابتدأ الناس إحداثه، فحاول جماعة من العلماء مخالفتهم بتأويل الفطرة على غير معنى الإسلام، ولا حاجة =\n⦗٢٦٢⦘ = لذلك، لأن الآثار المنقولة عن السلف تدل على أنهم لم يفهموا من لفظ الفطرة إلا الإسلام، ولا يلزم من حملها على ذلك موافقة مذهب القدرية .... \".\nوسيأتي بيان مذهب القدرية في هذا الحديث والجواب عليه -إن شاء الله تعالى- في التعليق على حديث رقم (١١٦٥٦).\nانظر أقوال العلماء في الفطرة: تفسير الطبري (١٠/ ١٨٣)، التمهيد (١٨/ ٧٣) وما بعدها)، درء تعارض العقل والنقل (٨/ ٣٨٥ وما بعدها)، أحكام أهل الذمة (٢/ ٥٢٣ - ٦٠٩)، شفاء العليل (٥٩٢، ٥٥٩، ٥٩٤)، تهذيب السنن (٧/ ٨١ - ٨٤)، فتح الباري (٣/ ٢٩٢)، منهج الاستدلال على مسائل الاعتقاد (١/ ١٨٧ وما بعدها)، فطرية المعرفة (ص ١٦٥). وانظر الأحاديث رقم (١١٦٥٩، ١١٦٦٢، ١١٦٦٣).\n(^٦) بضم أوله، وسكون النون، وفتح المثناة بعدها جيم: أي تلد.\nشرح صحيح مسلم (١٦/ ٣٢٠)، فتح الباري (٣/ ٢٩٥).\n(^٧) أي سليمة من العيوب، مجتمعة الأعضاء كاملتها، فلا جدع بها ولا كي.\nالنهاية (١/ ١٨٧)، فتح الباري (٣/ ٢٥٩).\n(^٨) أي مقطوعة الأذن، أو غيرها من الأعضاء.\nشرح صحيح مسلم (١٦/ ٣٢٠)، النهاية (١/ ١٤٧).\nومعناه: أن البهيمة تلد البهيمة كاملة الأعضاء لا نقص فيها، ثم يحدث فيها النقص والجدع بعد ولادتها، وذلك بقضاء الله وقدره، فكذلك المولود يولد على الفطرة السليمة (وهي الإسلام) ثم يفسده أبواه بالتهويد والتنصير وغيرهما، وذلك بقضاء الله وقدره.\nانظر: شفاء العليل (ص ٥٦١)، شرح صحيح مسلم للنووي (١٦/ ٣٢٠).\n(^٩) سورة الروم، آية (٣٠).\n(^١٠) أخرجه مسلم (كتاب القدر، باب معنى كل مولود يولد على الفطرة، ٤/ ٢٠٤٧، رقم ٢٢).\nوأخرجه البخاري في صحيحه (كتاب الجنائز -باب إذا أسلم الصبي فمات هل يصلي عليه - ١/ ٤٥٦، رقم ١٢٩٣) من طريق أبي سلمة بن عبد الرحمن عن أبي هريرة.\nملحوظة: اختلف الرواة عن الزهري في هذا الحديث.\nفبعضهم يرويه عن الزهري، عن أبي سلمة، عن أبي هريرة: وممن روى على هذا الوجه:\nابن أبي ذئب: وروايته عند البخاري في صحيحه (كتاب الجنائز، باب ما قيل في أولاد المشركين (١/ ٤٦٥) رقم (١٣١٩).\nويونس: وروايته عند المصنف انظر حديث رقم (١١٦٥٧).\nوبعضهم رواه عن الزهري عن سعيد بن المسيب عن أبي هريرة، وممن رواه على هذا الوجه: الزبيدي: وروايته عند مسلم، والمصنف انظر: حديث رقم (١١٦٥٤).\nومعمر: وروايته عند مسلم، والمصنف، انظر: حديث رقم (١١٦٥٦).\nوبعضهم يرويه عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة، وممن رواه على هذا الوجه: الأوزاعي، ومعاوية بن سلام، وزيد بن المسور.\nانظر: رواية معاوية بن سلام عند المصنف برقم (١١٦٦٥)، وانظر رواية الأوزاعي عند ابن حبان، واللالكائي، والذهلي. انظر: تخريج الحديث رقم (١١٦٦٥) وانظر: علل الدارقطني (٨/ ٢٨٨).\nقال الإمام الدارقطني: ويشبه أن يصح الأقاويل إهـ. (العلل ٨/ ٢٨٨ - ٢٨٩) فكأن الإمام الدارقطني ﵀ يصحح الأوجه الثلاثة.\nوقال الحافظ ابن حجر ﵀: وصنيع البخاري يقتضي ترجيح طريق أبي سلمة، وصنيع =\n⦗٢٦٤⦘ = مسلم يقتضي تصحيح القولين عن الزهري- أي طريق أبي سلمة عن أبي هريرة، وطريق سعيد بن المسيب عن أَبي هريرة، وبذلك جزم الذهلي. فتح الباري (٣/ ٢٩٢).","vol":"20","page":260},{"text":"١١٦٥٥ - حدثنا أَبو أيوب البهراني (^١)، حدثنا يزيد بن عبد ربه، حدثنا بقية (^٢)، حدثنا (^٣) الزبيدي (^٤)، عن الزهري بإسناده مثله (^٥) وزاد: ﴿لَا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾ إلى قوله: ﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\nقال البهراني: وحدثني عبد الحميد (^٦)، أن (^٧) عبد الله بن\n⦗٢٦٥⦘ سالم (^٨)، حدثه عن الزبيدي (^٩) بإسناده مثله (^١٠).\n_________\n(^١) هو: سليمان بن عبد الحميد البهراني الحمصي.\n(^٢) ابن الوليد الحمصي.\n(^٣) في (ك): \"عن\".\n(^٤) بالزاي الموحدة، مصغر: وهو محمد بن الوليد بن عامر، أَبو الهذيل الحمصي، وهو موضع الالتقاء. التقريب (ص ٥١١).\n(^٥) انظر: تخريج الحديث رقم (١١٦٥٤).\nفائدة الاستخراج: ذكر الآية بتمامها (سورة الروم، آية (٣٠).\n(^٦) ابن إبراهيم الحضرمي، أَبو تقي الحمصي الأكبر.\n(^٧) جاء في نسخة (ك): \"بن\" وهو خطأ، والصواب ما أثبته، وهو في الأصل، وليس في شيوخ أبي أيوب البهراني ولا في تلاميذ الزبيدي من الله: عبد الحميد بن عبد الله بن سالم، وإنما هو عبد الله بن سالم الأشعري الوحاظي، من تلاميذ الزبيدي، كما في تهذيب الكمال (٢٦/ ٥٨٨).\n(^٨) الأشعري الوحاظي، أَبو يوسف الحمصي.\n(^٩) موضع الالتقاء هو: الزبيدي.\n(^١٠) الحديث علقه المصنف، وتقدم الحديث موصولا، انظر: تخريج الحديث رقم (١١٦٥٤).","vol":"20","page":264},{"text":"١١٦٥٦ - حدثنا الدبري، قال: قرأنا على عبد الرزاق (^١)، عن معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال رسول الله ﷺ: \"كل مولود يولد على الفطرة، فأبواه يهودانه، وينصرانه، ويمجسانه، كما تنتج البهيمة البهيمة، هل تحسون فيها من جدعاء\"؟. قال: فكان (^٢) أَبو هريرة يقول: فاقرؤا (^٣) إن شئتم: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (^٤) (^٥).\n⦗٢٦٧⦘ قال معمر: فقلت للزهري: لم تحدث بهذا وأنت على غيره؟ قال: نحدث بما سمعنا (^٦).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"وكان\".\n(^٣) في (ك): \"اقرؤا\".\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٧، رقم ٢٢ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٦٥٤).\nوالحديث أخرجه عبد الرزاق في مصنفه (رواية الدبرى ١١/ ١١٩، رقم ٢٠٠٨٧).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على رواية الزبيدي عن الزهري، وأتم المصنف السياق إسنادا ومتنا.\n(^٥) قال ابن القيم ﵀: \"إن أهل الأهواء (وهم القدرية) يحتجون بهذا الحديث على =\n⦗٢٦٦⦘ = مذهبهم الباطل، ووجه استدلالهم من هذا الحديث: هو أن كل مولود يولد على الفطرة (وهي الإسلام) والله ﷾ لا يضل أحدا، وإنما أبواه يضلانه\" (شفاء العليل ص ٥٦٦).\nوأيضا قالوا: إن الكفر والمعاصي ليست بقضاء الله وقدره، بل مما ابتدأ الناس إحداثه\" (شفاء العليل ص ٥٦١).\nوقد أجاب عليهم أهل السنة، فقالوا لهم: أنتم لا تقولون بأول الحديث ولا بآخره، أما أوله فإنه لم يولد أحد عندكم على الإسلام أصلا، ولا جعل الله أحدا مسلما ولا كافرا عندكم، وهذا أحدث لنفسه الكفر، وهذا أحدث لنفسه الإسلام، والله لم يخلق واحدا منهما، ولكن دعاهما إلى الإسلام، وأزاح عللهما، وأعطاهما قدرة مماثلة، فهما يصلح للضدين، ولم يخص المؤمن بسبب يقتضي حصول الإيمان، فإن ذلك عندكم غيد مقدور له، ولو كان مقدورا لكان منع الكافر منه ظلما، هذا قول عامة القدرية.\nوأما كونكم لا تقولون بآخره: فهو أنه ينسب فيه التهويد والتنصير دون الأبوين، وعندكم أن المولود هو الذي أحدث لنفسه التهويد والتنصير إلى الأبوين، والأبوان لا قدرة لهما على ذلك البتة.\nوأيضا فقد جاء في حديث أبي هريرة هذا في آخره: قالوا: يا رسول الله! أفرأيت من يموت وهو صغير، قال: \"الله أعلم بما كانوا عاملين\".\nأخرجه البخاري ومسلم من طريق همام بن منبه (انظر: تخريج حديث رقم ١١٦٧٠)، وأبو داود في سننه (كتاب السنة -باب في ذراري المشركين- ٥/ ٨٦، رقم ٤٧١٤) من طريق أَبي الزناد عن الأعرج.\nقال أهل السنة: وأيضا: فقوله: \"الله أعلم بما كانوا عاملين\" دليل على أن الله يعلم ما يصيرون إليه بعد ولادتهم على الفطرة، هل يبقون عليها فيكونون مؤمنين، أو يغيرون فيصيرون كفارا، فهو دليل على تقدم العلم الذي ينكره غلاة القدرية، =\n⦗٢٦٧⦘ = واتفق السلف على تكفيرهم بإنكاره.\nفالحديث لا حجة فيه لكم، بل هو حجة عليكم المراد بالحديث: دعوة الأبوين إلى ذلك، وتربيتهما له، وتربيتهما على ذلك مما يفعله المعلم والمربي، وخص الأبوين بالذكر على الغالب، وإلا فقد يقع من أحدهما أو غيرهما. أ. هـ. انظر: شفاء العليل (ص ٥٦٦، ٥٦٧).\nوقد أخرج الإمام أَبو داود بعد روايته لحديث أبي هريرة السابق أثرا عن الإمام مالك: فروى أَبو داود بسنده عن ابن وهب قال: سمعت مالكا قيل له: إن أهل الأهواء يحتجون علينا بهذا الحديث، قال مالك: احتج عليهم بآخره: \"الله أعلم بما كانوا عاملين\". سنن أبي داود (كتاب السنة، باب في ذراري المشركين، ٥/ ٨٩، رقم ٤٧١٥).\nفقوله: \"فأبواه يهودانه\" محمول على أن ذلك يقع بتقدير الله تعالى، ومن ثم احتج الإمام مالك بقوله في آخر الحديث: \"الله أعلم بما كانوا عاملين\" فتهويد الأبوين وتنصيرهما وتمجسيهما هو مما قدره الله أنه يفعل بالمولود، والمولود يولد على الفطرة سليما، وولد على أن هذه الفطرة السليمة يغيرها الأبوان، كما قدر سبحانه ذلك وكتبه، كما مثل النبي ﷺ ذلك بقوله: \"كما تنتج البهيمة جمعاء، هل تحسون فيها من جدعاء\"؟ فبين أن البهيمة تولد سليمة، ثم يجدعها الناس، وذلك بقضاء الله وقدره، فكذلك المولود يولد على الفطرة سليما ثم يفسده أبواه، وذلك أيضًا بقضاء الله وقدره، ولهذا قال الإمام الأوزاعي بعد روايته لحديث أبي هريرة: \"كل مولود .... \" الحديث، قال: \"وذلك بقضاء الله وقدره\" أ. هـ.\nانظر: أصول اعتقاد أهل السنة (٣/ ٥٦٣، رقم ٩٩٥)، شفاء العليل (٥٦١)، فتح الباري (٣/ ٢٩٤).\n(^٦) معمر ﵀ علم أن هذا الحديث يستدل به القدرية على مذهبهم في نفي القدر، =\n⦗٢٦٨⦘ = ولهذا قال للزهري لم تحدث بهذا وأنت على غير مذهبهم، قال: نحدث بما سمعنا.","vol":"20","page":265},{"text":"<span data-type='title' id=toc-1447>باب: الأخبار المبينة أن كل مولود يولد على فطرة الإسلام ودين القيم، والدليل على أنهم برآء من الذنوب حتى يدركوا، فيحكم لهم بما تعبر عليهم ألسنتهم</span>","vol":"20","page":268},{"text":"١١٦٥٧ - حدثنا يونس بن (^١) عبد الأعلى، أخبرنا ابن وهب (^٢)، أخبرني يونس، عن ابن شهاب، عن أبي سلمة، أخبره أن أبا هريرة قال: قال رسول ﷺ: \"ما من مولود إلا يولد على الفطرة\" ثم قال: \"اقرؤا: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ﴾ (^٣) (^٤).\n_________\n(^١) (ك ٥/ ٢٥٢ / أ).\n(^٢) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٣) سورة الروم، آية (٣٠).\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة - ٤/ ٢٠٤٧، رقم ٢٢ مكرر)، وأخرجه البخاري في صحيحه (كتاب الجنائز- باب إذا أسلم الصبي فمات هل يصلى عليه-١/ ٤٥٦، رقم ١٢٩٣) من طريق عبد الله بن المبارك عن يونس به.","vol":"20","page":268},{"text":"١١٦٥٨ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول ﷺ فذكر\n⦗٢٦٩⦘ أحاديث- وقال رسول ﷺ: \"من يولد يولد على هذه الفطرة، فأبواه يهودانه وينصرانه، كما تنتجون بهيمة، فهل تجدون فيها من جدعاء؟ حتى تكونوا أنتم تجدعونها\" قالوا: يا رسول الله! أفرأيت بمن (^٢) يموت وهو صغير، قال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"من\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة - ٤/ ٢٠٤٧، رقم ٢٤).\nوأخرجه البخاري في صحيحه (كتاب القدر -باب \"الله أعلم بما كانوا عاملين\" ٦/ ٢٤٣٤، ٢٤٣٥، رقم ٦٢٢٦) من طريق إسحاق بن إبراهيم عن عبد الرزاق به.","vol":"20","page":268},{"text":"١١٦٥٩ - حدثنا علي بن حرب، حدثنا أَبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: النبي ﷺ \"ما من مولود إلا على هذه الملة، حتى يبين عنه لسانه، فأبواه يهودانه، وينصرانه، و(^٢) يشركانه\" قالوا: كيف بما كان قبل ذلك؟ قال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) هو: محمد بن خازم، وهو موضع الالتقاء.\n(^٢) في (ك): \"أو\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة - ٤/ ٢٠٤٨ - رقم ٢٣ مكرر).\nوتقدم تخريج البخاري للحديث من طريق همام عن أبي هريرة، انظر: حديث رقم (١١٦٥٨). =\n⦗٢٧٠⦘ = فائدة الاستخراج: ساق مسلم الإسناد وأحال على رواية جرير عن الأعمش، وأتم المصنف السياق إسنادا ومتنا.\nوفي هذه الرواية دليل لمذهب الجمهور بأن المراد بالفطرة في الحديث هي: الإسلام، وقد أشار إلى ذلك ابن القيم ﵀. انظر: تهذيب السنن (٧/ ٨٢).","vol":"20","page":269},{"text":"١١٦٦٠ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري، حدثنا وكيع، عن الأعمش (^١)، عن أبي صالح، عن أبي هريرة قال رسول ﷺ: \"ما من مولود يولد إلا على الفطرة، فأبواه يهودانه أو ينصرنه أو يشركانه\"، قيل: يا رسول الله! أرأيت من مات منهم قبل ذلك؟ قال: \"الله أعلم بما كانوا عاملين\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٨ - رقم ٢٣). وتقدم تخريج البخاري للحديث من طريق همام عن أبي هريرة، انظر: تخريج حديث رقم (١١٦٥٨).","vol":"20","page":270},{"text":"١١٦٦١ - حدثنا أَبو علي الزعفراني، حدثنا محمد بن عبيد، حدثنا الأعمش (^١)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"ما من مولود يولد إلا على الفطرة، فأبواه يهودانه وينصرانه ويشركانه\"، قال رجل: يا رسول الله! فمن مات ولم يعقل في شيء من ذلك؟ قال: \"الله أعلم بما كانوا عاملين\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٦٦٠).","vol":"20","page":270},{"text":"١١٦٦٢ - حدثنا الحسن بن عفان، حدثنا ابن نمير (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"ما من مولود يولد إلا على هذه الله، فأبواه يهودانه أو ينصرانه\"، قيل: يا رسول الله! فكيف بمن (^٢) مات قبل ذلك؟ قال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) هو: عبد الله بن نمير، وهو موضع الالتقاء.\n(^٢) في (ك): \"من\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٨ - رقم ٢٣). وتقدم تخريج البخاري للحديث من طريق همام عن أبي هريرة، انظر: تخريج حديث رقم (١١٦٥٨).\nوهذه الرواية دليل لمذهب الجمهور بأن الفطرة هي: الإسلام، وقد أشار ابن القيم رحمه الله تعالى إلى ذلك. تهذيب السنن (٧/ ٨٢).","vol":"20","page":271},{"text":"١١٦٦٣ - حدثنا عباس الدوري، حدثنا عمر بن حفص بن غياث، حدثنا أبي، حدثنا الأعمش (^١)، قال: حدثني أَبو صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"كل مولود يولد على الإسلام، فأبواه (^٢) يهودانه، وينصرانه، ويشركانه\" (^٣) (^٤).\n⦗٢٧٢⦘[من هنا لم يخرجاه] (^٥).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) (ك ٥/ ٢٥٢ / ب).\n(^٣) في (ك): \"أو ينصرانه، أو يشركانه\".\n(^٤) انظر: تخريج الحديث رقم (١١٦٦٠). =\n⦗٢٧٢⦘ = فوائد الاستخراج:\n١ / تصريح الأعمش بسماعه الحديث من أبي صالح.\n٢/ جاء لفظ الحديث عند مسلم من طرق عن الأعمش: \"الفطرة\"، \"الملة\"، وجاءت رواية المصنف هنا بلفظ: \"الإسلام\"، وهذا الرواية تقوي مذهب الجمهور القائلين بأن المراد بالفطرة في الحديث: الإسلام.\n(^٥) زيادة من (ك).","vol":"20","page":271},{"text":"١١٦٦٤ - حدثنا علي بن الجنيد (^١)، حدثنا سليمان بن حرب (^٢)، حدثنا شعبة، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال النبي ﷺ: \"كل مولود يولد على الفطرة، حتى يكون أبواه يهودانه، أو ينصرانه، أو يشركانه\" (^٣).\n_________\n(^١) هو: علي بن الحسين بن الجنيد، أَبو الحسن النخعي الرازي.\nوثقه ابن أَبي حاتم، وقال ابن عبد الهادي: \"الحافظ الثبت، كان بصيرا بالرجال والعلل\"، وقال الذهبي: \"الإمام الحافظ، الحجة المعروف في بلده بالمالكي، لكونه جمع حديث مالك الإمام، وكان من أئمة هذا الشأن\".\nانظر: الجرح (٦/ ١٧٩) السير (١٤/ ١٦)، طبقات علماء الحديث (٢/ ٣٨٧).\n(^٢) ابن بجيل الأزدي الواشحي، أَبو أيوب البصري.\n(^٣) إسناد المصنف صحيح.\nوالحديث تقدم تخريجه برقم (١١٦٦٠ و١١٦٦١) من طرق عن الأعمش به.\nفائدة الاستخراج: رواية شعبة عن الأعمش، وهو من أوثق أصحاب الأعمش.","vol":"20","page":272},{"text":"١١٦٦٥ - ز- حدثنا محمد بن يحيى، حدثنا معمّر (^١) بن يعمر، حدثنا معاوية بن سلام، حدثني الزهري، عن حميد بن عبد الرحمن (^٢)، قال: حدثني أبو هريرة، أن النبي ﷺ قال: \"كل مولود يولد على الفطرة، حتى يكون (^٣) أبواه يهودانه، وينصرانه، ويمجسانه\" (^٤).\nوحدثنيه أبو عبد الرحمن النسائي بمصر، حدثنا محمد بن يحيى هذا (^٥).\n_________\n(^١) بالتشديد مع ضم أوله وفتح ثانيه: ابن يعمر -بياء معجمة باثنتين من تحتها- الليثي، أبو عامر الدمشقي.\nذكره ابن حبان في الثقات وقال: \"يغرب\"، وقال ابن القطان: \"مجهول الحال\"، وقال ابن حجر: \"مقبول\". انظر: الإكمال (٧/ ٤٣١ - ٤٣٣)، الثقات (٩/ ١٩٢)، توضيح المشتبه (٨/ ٢٢٢) تهذيب التهذيب (١٠/ ٢٥١)، التقريب (ص ٥٤٢).\n(^٢) ابن عوف القرشي الزهري، أبو إبراهيم المدني.\n(^٣) في (ك): \"فأبواه\".\n(^٤) إسناد المصنف فيه: معمر بن يعمر، وهو مقبول إذا توبع، وإلا فهو لين الحديث، ولم أقف له على متابعه عن معاوية بن سلام.\nوالحديث أخرجه ابن حبان في صحيحه (١/ ٣٣٦ - رقم ١٢٨)، واللالكائي في أصول اعتقاد أهل السنة (٣/ ٥٦٣ - رقم ٩٩٥)، والذهلي في الزهريات (كما في الفتح ٣/ ٢٩٢) كلهم من طريق الأوزاعي عن الزهري عن حميد عن أبي هريرة.\nولم ينفرد حميد بهذا الحديث، بل تابعه سعيد بن المسيب وأبو سلمة بن عبد الرحمن كلاهما عن أبي هريرة. انظر: حديث رقم (١١٦٥٤)، وحديث رقم (١١٦٥٧).\n(^٥) لم أقف على رواية الإمام النسائي ﵀ لهذا الحديث كذا الإسناد في تحفة =\n⦗٢٧٤⦘ = الأشراف، والله أعلم.","vol":"20","page":273},{"text":"١١٦٦٦ - ز- حدثنا سعيد بن عبد الرحمن بن عبد الله بن دادوي (^١)، قال: قرأت على أبي، عن رباح، عن عمر بن حبيب، عن عمرو بن في ينار، عن طاؤس، عن أبي هريرة أن النبي ﷺ قال: \"كل مولود يولد على الفطرة، فأبواه يهودانه، وينصرانه، -أو قال عمر: ويمجسانه- مثل الأنعام تولد صحاحًا، فتبتكون آذانها\" (^٢).\n_________\n(^١) هكذا في (ك)، وجاء في الأصل: \"داذوي\"، وانظر التعليق على إسناد حديث: (١١٣٧٧).\n(^٢) إسناد المصنف فيه: سعيد بن عبد الرحمن، ووالده لم أقف عليهما.\nوالحديث أخرجه الإمام أحمد في المسند (٢/ ٣٤٦) من طريق حماد بن سلمة عن قيس بن سعد المكي عن طاؤس عن أبي هريرة به، وهذا إسناد صحيح.\nوقد تابع طاؤس بن كيسان: سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، وحميد بن عبد الرحمن. انظر: الأحاديث (١١٦٥٤ و١١٦٥٧ و١١٦٦٠).","vol":"20","page":274},{"text":"١١٦٦٧ - ز- حدثنا أبو إبراهيم الزهري (^١)، حدثنا يحيى بن بكير، حدثنا الليث، عن يحيى بن سعيد، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"كل مولود يولد على الفطرة، فأبواه يهودانه، وينصرانه\" [إلى هنا لم يخرجاه] (^٢).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف.\n(^٢) ما بين المعقوفتين زيادة من (ك).\nوإسناد المصنف رجاله ثقات، والحديث أخرجه: ابن حبان في صحيحه (١/ ٣٣٧ - رقم =\n⦗٢٧٥⦘ = ١٢٩) من طريق محمد بن إسماعيل البخاري عن يحيى بن بكير به.\nوأخرجه الطحاوي في مشكل الآثار (٤/ ١٢) من طريق عبد العزيز بن المختار عن سهيل به. وتقدم تخريج الحديث من طريق الأعمش عن أبي صالح، انظر: حديث رقم (١١٦٥٩ و١١٦٦٠).","vol":"20","page":274},{"text":"<span data-type='title' id=toc-1448>باب: [ذكر] (^١) الخبر الدال على أن المولود يحكم له بحكم أبويه</span>\n_________\n(^١) زيادة من (ك).","vol":"20","page":275},{"text":"١١٦٦٨ - حدثنا محمد بن يحيى، حدثنا قتيبة بن سعيد (^١)، حدثنا عبد العزيز بن محمد، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ-قال: \"كل إنسان تلده أمه على الفطرة، أبواه بعد يهودانه، وينصرانه، ويمجسانه، فإن كانا مسلمين، فمسلم كل إنسان تلده أمه، يلكزه (^٢) الشيطان في حضنيه (^٣)، إلا مريم وابنها\" (^٤).\n_________\n(^١) موضع الالتقاء هو: قتيبة بن سعيد.\n(^٢) اللكز: الضرب بجمع اليد على الصدر أو في جميع الجسد.\nالقاموس (ص ٦٧٤)، لسان العرب (٥/ ٤٠٦).\n(^٣) الحضن: هو الجنب. النهاية (١/ ٤٠٠)، شرح صحيح مسلم (١٦/ ٣٢٢).\n(^٤) أخرجه مسلم في كتاب القدر، باب معنى كل مولود يولد على الفطرة، ٤/ ٢٠٤٨، رقم ٢٥).","vol":"20","page":275},{"text":"<span data-type='title' id=toc-1449>باب: الخبر الدال على أن المولود يولد على الخلقة التي قدره الله عليه في سابق علمه، وإن كان في القدر المقدور سعيد، لا يضره تهويد أبويه ولا تنصيرهم إياه، ويختم الله له بما قدر عليه، وأنه إن كان الله قدر عليه في سابق علمه الشقاء، لم ينفعه إسلام أبويه، وختم له بالشقاء</span>","vol":"20","page":276},{"text":"١١٦٦٩ - حدثنا الدبري، قال: قرأنا على عبد الرزاق (^١)، عن معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة قال: قال رسول الله ﷺ: \"كل مولود يولد على الفطرة، فأبواه يهودانه وينصرانه ويمجسانه، كما تنتج البهيمة البهيمة، هل تحسون فيها من جدعاء؟ \".\nقال: ثم يقول أبو هريرة (^٢): واقرؤا إن شئتم: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا …﴾ (^٣).\nقال معمر: فقلت للزهري: كيف تحدث هذا وأنت على غيره؟\nقال: نحدث بما سمعنا (^٤).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"وكان أبو هريرة يقول\".\n(^٣) سورة الروم، آية (٣٠).\n(^٤) تقدم هذا الحديث كذا السياق إسنادًا ومتنا في حديث رقم (١١٦٥٦).","vol":"20","page":276},{"text":"١١٦٧٠ - حدثنا يزيد بن سنان البصري، وحمدان بن علي الوراق قالا: حدثنا عبد الله بن مسلمة القعنبي (^١) حدثنا المعتمر بن سليمان، عن أبيه، عن رقبة بن مسقلة، عن أبي إسحاق الهمداني، عن سعيد بن جبير، عن ابن عباس، عن أبي بن كعب قال: قال رسول الله ﷺ: \"إن الغلام (^٢) الذي قتله الخضر طبع كافرًا (^٣)، ولو عاش لأرهق (^٤) أبويه طغيانًا، وكفرًا\" (^٥).\n_________\n(^١) موضع الالتقاء هو: عبد الله بن مسلمة القعنبي.\n(^٢) جاء في صحيح البخاري (كتاب التفسير -باب قوله تعالى: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا …﴾ الآية-٤/ ١٧٥٦ رقم (٤٤٤٩): قال -يعني ابن جريج كما قال ابن حجر-: والغلام المقتول اسمه -يزعمون-: جيسور -بفتح الجيم، وياء ساكنة، بعدها باثنتين تحتها، وسين مهملة، وآخره راء، وكذا القول جزم ابن كثير.\nأنظر: التعريف والإعلام فيما أبهم في القرآن من الأسماء الأعلام للسهيلي (ص ١٩٢)، المشارق (ص ١٧٢)، فتح الباري (٨/ ١٧٢)، وانظر: الجامع لأحكام القرآن (١١/ ٣٦)، تفسير القرآن العظيم (٥/ ١٨١).\n(^٣) قال شيخ الإسلام ابن تيمية ﵀: \"أي قدر وقضى في الكتاب إنه يكفر لا أن كفره كان موجودًا قبل أن يولد، ولا في حال ولادته، فإنه مولود على الفطرة السليمة، وعلى أنه بعد ذلك يتغير ويكفر، ومن ظن أن الطبع على قلبه هو الطبع المذكور على قلب الكفار فهو غالط، فإن ذلك لا يقال فيه طبع يوم طبع، إذ كان الطبع على قلبه إنما يوجد بعد كفره … \". شفاء العليل (ص ٥٦١).\n(^٤) أي: يجشمهما ويكلفهما. الجامع لأحكام القرآن (١١/ ٣٧).\n(^٥) قال ابن عباس ﵄: \"أي يحملهما حبه على متابعته على الكفر\". =\n⦗٢٧٨⦘ = الجامع لأحكام القرآن (١١/ ٣٧)، تفسير القرآن العظيم (٥/ ١٨١).\nوالحديث أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود على الفطر -٤/ ٢٠٥٠ - رقم ٢٩).\nفائدة الاستخراج: جاء عند مسلم \"أبي إسحاق\" مهملًا، وجاءت نسبته عند المصنف بأنه \"الهمداني\".","vol":"20","page":277},{"text":"١١٦٧١ - حدثنا أحمد بن عصام، وأبو عبيد الله الورق (^١)، ويزيد بن سنان قالوا: حدثنا أبو داود الطيالسي، حدثنا محمد بن أبان (^٢)، عن أبي إسحاق (^٣)، عن سعيد بن جبير، عن ابن عباس قال: حدثني أبي بن كعب، أن النبي ﷺ ذكر موسى والحضر ﵉، قال: \"فأتى الحضر على الغلام فقتله، وكان الغلام يوم خلق طبع كافرًا، وألقى على أبويه محبة منه\" (^٤).\nزاد أحمد بن عصام: بطوله (^٥).\n_________\n(^١) هو: حماد بن الحسن بن عنبسة الوراق النهشلي، أبو عبيد الله البصري.\n(^٢) ابن صالح الجعفي، أبو عمر الكوفي.\n(^٣) السبيعي، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٦٧٠).\n(^٥) انظر: حديث ابن عباس عن أبي كعب في قصة الخضر مطولًا في صحيح البخاري (كتاب التفسير -باب ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ …﴾ الآية -٤/ ١٧٥٢ - رقم ٤٤٤٨)، وتفسير الطبري (٨/ ٢٥٢، ٢٥٣)، وانظر: تحفة الأشراف (١/ ٢٣، ٢٤).","vol":"20","page":278},{"text":"١١٦٧٢ - حدثنا يونس بن حبيب، حدثنا أبو داود بإسناده عن أُبَيّ، رفعه قال: \" [كان] (^١) الغلام الذي قتله الخضر طبع كافرًا، وألقى على أبويه محبة منه\" (^٢).\n_________\n(^١) زيادة من (ك).\n(^٢) انظر: تخريج الحديث رقم (١١٦٧٠).\nوأخرجه الطيالسي في مسنده (ص ٧٣)، وجاء فيه: \"أبو داود عن ابن إسحاق\"، وهو خطأ مطبعي، والصواب: \"عن أبي إسحاق\" كما جاء عند المصنف فيما تقدم برقم (١١٦٧١)، وإتحاف المهرة (١/ ٢٢٩)، وانظر: تحفة الأشراف (١/ ٢٤).","vol":"20","page":279},{"text":"<span data-type='title' id=toc-1450>باب: الأخبار الدالة على أن أطفال (^١) المشركين لا ينزلوا جنة ولا نارًا، وأنهم في علم الله ﷿ على ما خلقهم له وقدره عليهم من الشقاوة والسعادة</span>\n_________\n(^١) هكذا في (ك)، وهو الصواب، وجاء في الأصل: \"الأطفال\".","vol":"20","page":280},{"text":"١١٦٧٣ - حدثنا الزعفراني، حدثنا شبابة، حدثنا ابن أبي ذئب (^١)، عن الزهري، عن عطاء بن يزيد الليثي، عن أبي هريرة، أن رسول الله ﷺ سئل (^٢) عن أولاد المشركين فقال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) هو: محمد بن عبد الرحمن بن المغيرة القرشي، أبو الحارث المدني، وهو موضع الالتقاء.\n(^٢) قال ابن حجر: \"ولم أقف في شيء من الطرق على تسمية هذا السائل، لكن عند أحمد وأبي داود عن عائشة ما يحتمل أن تكون هي السائلة\"، ثم ذكر ابن حجر: أن في بعض الروايات لحديث عائشة أن السائل هي خديجة ﵂، جاء ذلك في رواية عبد الرزاق من طريق أبي معاذ عن الزهري.\nثم قال ابن حجر: \"وأبو معاذ هو: سليمان بن أرقم، وهو ضعيف، ولو صح هذا لكان قاطعًا للنزاع، رافعًا لكثير من الإشكال\". فتح الباري (٣/ ٢٩١).\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة، وحكم موت أطفال الكفار وأطفال المسلمين-٤/ ٢٠٤٩، رقم ٢٦).\nوأخرجه البخاري في صحيحه (كتاب الجنائز -باب ما قيل في أولاد المشركين- ١/ ٤٦٥، رقم ١٣١٩) من طريق آدم عن ابن أبي ذئب به.","vol":"20","page":280},{"text":"١١٦٧٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، وابن أبي ذئب، عن ابن شهاب، عن عطاء بن يزيد، عن أبي هريرة، أن رسول الله ﷺ سئل عن أولاد المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\".\n_________\n(^١) هو: عبد الله وهب، وهو موضع الالتقاء.","vol":"20","page":281},{"text":"١١٦٧٥ - حدثنا (^١) محمد بن عبد الحكم، حدثنا وهب الله، حدثنا (^٢) يونس (^٣)، عن الزهري بإسناده مثله (^٤).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) (ك ٥/ ٢٥٣ / ب).\n(^٣) ابن يزيد، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٦٧٣).","vol":"20","page":281},{"text":"١١٦٧٦ - حدثنا السلمي، حدثنا عبد الرزاق (^١) ح\nوحدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن عطاء بن يزيد، عن أبي هريرة قال: سئل رسول الله ﷺ عن أطفال المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٢).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة- ٤/ ٢٠٤٩، رقم ٢٦ مكرر)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٦٧٥).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على رواية ابن أبي ذئب ويونس =\n⦗٢٨٢⦘ = عن الزهري، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":281},{"text":"١١٦٧٧ - حدثنا أبو الجماهر الحضرمي الحمصي، حدثنا أبو اليمان (^١)، أخبرنا شعيب، عن الزهري، قال: حدثني عطاء بن يزيد الليثي، أنه سمع أبا هريرة يقول: سئل رسول الله ﷺ عن ذراري المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٢).\n_________\n(^١) هو: الحكم بن نافع، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٩، رقم ٢٦ مكرر)، وأخرجه البخاري في صحيحه (كتاب الجنائز - باب ما قيل في أولاد المشركين-١/ ٤٦٥، رقم ١٣١٨) من طريق أبي اليمان به.\nفوائد الاستخراج: ١/ ساق مسلم الإسناد، وأحال على رواية ابن أبي ذئب ويونس عن الزهري، وأتم المصنف السياق إسنادًا ومتنًا.\n٢/ ذكر نسب عطاء بن يزيد (الليثي) في إسناد المصنف.","vol":"20","page":282},{"text":"١١٦٧٨ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة قال: سئل رسول الله ﷺ عن أطفال المشركين، عمن (^٢) يموت منهم صغيرًا؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) في (ك): \"من\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٩، رقم ٢٧)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم =\n⦗٢٨٣⦘ = (١١٥٧٨).","vol":"20","page":282},{"text":"١١٦٧٩ - حدثنا جعفر بن هاشم، حدثنا أبو الوليد ح\nوحدثنا أبو الكروش [¬*] محمد بن عمرو بن تمام، حدثنا حجاج (^١) الأزرق قالا: حدثنا أبو عوانة (^٢)، عن أبي بشر (^٣)، عن سعيد بن جبير، عن ابن عباس قال: سئل رسول الله ﷺ عن أولاد المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٤).\n_________\n(^١) ابن إبراهيم الأزرق، أبو إبراهيم البغدادي.\n(^٢) هو: الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء.\n(^٣) هو: جعفر بن أبي وحشية اليشكري.\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٤٩، رقم ٢٨)، وأخرجه البخاري في صحيحه (كتاب القدر -باب الله أعلم بما كانوا عاملين- ٦/ ٢٤٣٤، رقم ٦٢٢٤) من طريق شعبة عن أبي بشر به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (أبو الكروش)، وصوابه: (أبو الكَرَوَّس)، ولعله خطأ طباعي، وهو على الصواب في نسخة فيض الله (٨/ ق ١٥٩/ ب) ونسخة كوبريللو (٥/ ق ٢٥٤/ أ)، وإتحاف المهرة (٧٤٧٢)، وقد جاء على الصواب في (٣٧٢، ٣٤٢٨، ٤٣٦٤، ٦٩٨٤، ٦٩٩٢، ٦٩٩٨، ٨١٨٨، ١١٢٠١).","vol":"20","page":283},{"text":"١١٦٨٠ - حدثنا يونس بن حبيب، حدثنا أبو داود ح\nوحدثنا حمدون بن عباد (^١)، حدثنا يزيد بن هارون ح\nوحدثنا إبراهيم بن مرزوق، حدثنا أبو عامر العقدي، قالوا: حدثنا شعبة، عن أبي بشر (^٢)، عن سعيد بن جبير، عن ابن عباس قال: سئل رسول الله ﷺ عن أولاد\n⦗٢٨٤⦘ المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) أبو جعفر البزاز، المشهور بـ الفرغاني، كان اسمه: أحمد، ولقبه حمدون، وهو الغالب عليه. انظر: تاريخ بغداد (٨/ ١٧٧).\n(^٢) هو: جعفر بن أبي وحشية، وهو موضع الالتقاء في الأسانيد الثلاثة.\n(^٣) انظر: تخريج الحديث رقم (١١٦٧٩).","vol":"20","page":283},{"text":"١١٦٨١ - حدثنا خلف بن محمد (^١) كردوس (^٢) الواسطي، حدثنا يزيد بن هارون، أخبرنا شعبة، عن أبي بشر (^٣)، عن سعيد بن جبير، وعكرمة، عن ابن عباس قال: سئل النبي (^٤) ﷺ عن أطفال المشركين؟ فقال: \"الله أعلم بما كانوا عاملين إذ خلقهم\" (^٥).\n_________\n(^١) ابن عيسى الخشاب القافلاني، أبو الحسين بن أبي عبد الله الواسطي (ت ٢٧٤ هـ).\nوثقه الدارقطني، والذهبي، وابن حجر. انظر: سؤالات البرقاني (ص ٢٨، رقم ١٣١)، تاريخ بغداد (٨/ ٣٣٠)، تهذيب الكمال (٨/ ٢٩٤)، الكاشف (١/ ٣٧٤)، التقريب (ص ١٩٤).\n(^٢) بضم الكاف: وهو لقب لخلف بن محمد الواسطي.\nقال الجوهري في الصحاح: \"كل عظمين التقيا في مفصل فهو كردوس، نحو المنكبين والركبتين والوركين\". الصحاح (٣/ ٩٧٠)، وانظر: نزهة الألباب في الألقاب (٢/ ١١٨).\n(^٣) هو: جعفر بن أبي وحشية، وهو موضع الالتقاء.\n(^٤) في (ك): \"رسول الله .. \".\n(^٥) انظر: تخريج الحديث رقم (١١٦٧٩).\nفائدة الاستخراج: قرن عكرمة بسعيد بن جبير في الإسناد، حيث إن رواية مسلم اقتصرت على ذكر سعيد بن جبير.","vol":"20","page":284},{"text":"١١٦٨٢ - ز- حدثنا أحمد بن شيبان الرملي، حدثنا عبد المجيد بن عبد العزيز (^١)، عن معمر، عن سهيل، عن أبيه، عن\n⦗٢٨٥⦘ أبي هريرة قال: سئل النبي (^٢) ﷺ عن أطفال المشركين؟ فقال: \"الله أعلم بما كانوا عاملين\" (^٣).\n_________\n(^١) ابن رواد الأزدي، أبو عبد الحميد المكي، مروزي الأصل.\n(^٢) في (ك): \"رسول الله .. \".\n(^٣) إسناد المصنف حسن.\nوقد أخرج الطحاوي الحديث من طريق: عبد العزيز بن المختار عن سهيل بن أبي صالح عن أبيه، بنحوه (مشكل الآثار-٤/ ١٢، رقم ١٣٩٣).\nوتقدم الحديث من طريق الأعمش، عن أبي صالح بنحوه، انظر: حديث رقم (١١٥٧٠).\nوأصل الحديث في الصحيحين من طرق عن أبي هريرة، انظر: حديث رقم (١١٦٧٤ و١١٦٧٧).","vol":"20","page":284},{"text":"<span data-type='title' id=toc-1451>باب: الخبر الناهي عن إنزال أطفال المسلمين جنة ولا نارًا، وأن الله ﷿ خلق للجنة أهلها، وللنار أهلها وهم في أصلاب آباءهم</span>","vol":"20","page":286},{"text":"١١٦٨٣ - حدثنا يونس بن عبد الأعلى (^١)، حدثنا سفيان بن عيينة، عن طلحة بن يحيى (^٢)، عن عمته عائشة بنت طلحة، عن عائشة أم المؤمنين قالت: جاءت الأنصار بصبي لهم (^٣) إلى رسول الله ﷺ ليصلي عليه، فقلت -أو قيل-: هنيئًا له يا رسول الله لم يعمل سوءًا قط ولم يدركه، عصفور من عصافير الجنة، فقال: \"أو غير ذلك؟ إن الله خلق الجنة وخلق لها أهلًا (^٤) وهم في أصلاب آبائهم، وخلق النار وخلق لها أهلها وهم في أصلاب آبائهم\" (^٥).\n_________\n(^١) (ك ٥/ ٢٥٤ / أ).\n(^٢) ابن طلحة بن عبيد الله التيمي المدني، وهو موضع الالتقاء.\n(^٣) في (ك): \"لها\".\n(^٤) في (ك): \"أهلها\".\n(^٥) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة وحكم موت أطفال الكفار وأطفال المسلمين-٤/ ٢٠٥٠ - رقم ٣١).","vol":"20","page":286},{"text":"١١٦٨٤ - حدثنا علي بن حرب، وعباس الدوري، قالا: حدثنا محمد بن بشر العبدي، حدثنا طلحة بن يحيى الطَلحي (^١)، عن عمته\n⦗٢٨٧⦘ عائشة بنت طلحة، عن عائشة أم المؤمنين ﵂ قالت: دُعي رسول الله ﷺ لجنازة غلام من الأنصار نصلي (^٢) عليه، قالت: فقلت: طوبى له يا رسول الله عصفور من عصافير الجنة، لم يعمل خطيئة ولم يدر بها، قال: \"أوَ غير ذلك يا عائشة، إن الله ﷿ خلق للجنة أهلًا خلقهم لها (^٣) وهم في أصلاب آبائهم، وخلق للنار أهلًا خلقهم لها وهم في أصلاب آبائهم\" (^٤).\n_________\n(^١) بفتح الطاء المهملة وسكون اللام في آخرها الحاء المهملة: نسبة إلى طلحة بن =\n⦗٢٨٧⦘ = عبيد الله ﵁، والمشهور بهذا الانتساب جماعة من أولاد طلحة وأحفاده قديمًا وحديثًا. الأنساب (٩/ ٧٩).\nوهو: موضع الالتقاء في هذا الحديث.\n(^٢) في (ك): \"يصلي\".\n(^٣) في (ك): \"خلقها لهم\".\n(^٤) انظر: تخريج الحديث رقم (١١٦٨٣).\nفائدة الاستخراج: جاء عند مسلم \"طلحة بن يحيى\"، وجاء في إسناد المصنف ذكر نسبه: \"الطلحي\".","vol":"20","page":286},{"text":"١١٦٨٥ - حدثنا الصغاني، حدثنا أبو نعيم، حدثنا طلحة بن يحيى القرشي (^١)، عن عائشة بنت طلحة، عن عائشة أم المؤمنين قالت: دُعي رسول الله ﷺ إلى جنازة غلام من الأنصار، فقالت (^٢): يا رسول الله …\n⦗٢٨٨⦘ بِمعناه مثله (^٣).\n_________\n(^١) موضع الالتقاء هو: طلحة بن يحيى.\n(^٢) في (ك): \"فقلت\".\n(^٣) انظر: تخريج الحديث رقم (١١٦٨٣).\nفائدة الاستخراج: جاء عند مسلم \"طلحة بن يحيى\"، وجاء ذكر نسبه في إسناد المصنف: \"القرشي\".","vol":"20","page":287},{"text":"١١٦٨٦ - حدثنا أبو العباس الغزي، حدثنا الفريابي (^١)، حدثنا سفيان ح\nوحدثنا حمدان (^٢) بن الجنيد الدقاق، حدثنا أبو عاصم، عن سفيان (^٣) الثوري، عن طلحة بن يحيى، عن عائشة بنت طلحة قالت: أخبرتني عائشة أم المؤمنين قالت: أُتي رسول الله ﷺ بصبي من الأنصار ليصلي عليه، قالت: فقلت: طوبى له، عصفور من عصافير الجنة، لم يعمل سوءًا (^٤)، ولم يدركه، قال: \"أوَ غير ذلك يا عائشة، إن الله ﷿ خلق الجنة، وخلق لها أهلًا خلقها لهم وهم في أصلاب آبائهم، وخلق النار وخلق لها خلقًا وهم في أصلاب آبائهم\".\nلم يذكر أبو عاصم هذه الكلمة فقط: \"لم يعمل سوءًا\n⦗٢٨٩⦘ ولم يدركه\" (^٥).\n_________\n(^١) هو: محمد بن يوسف، وهو موضع الالتقاء في الإسناد الأول.\n(^٢) هو: محمد بن أحمد بن الجنيد الدقاق.\n(^٣) موضع الالتقاء في الإسناد الثاني هو: سفيان الثوري.\n(^٤) هكذا في (ك)، وهو الصواب لما سيأتي من كلام المصنف على رواية أبي عاصم، وجاء في رواية وكيع عند مسلم: \"لم يعمل السوء\"، وجاء في الأصل: \"شيئًا\".\n(^٥) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٥٠، رقم ٣١ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد، وأحال على رواية وكيع عن طلحة بن يحيى، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":288},{"text":"١١٦٨٧ - حدثني جعفر بن محمد (^١)، حدثنا معاوية بن عمرو، حدثنا زائدة، عن طلحة بن يحيى القرشي (^٢) بإسناده مثله (^٣).\n_________\n(^١) الصائغ.\n(^٢) موضع الالتقاء هو: طلحة بن يحيى.\n(^٣) انظر: تخريج الحديث رقم (١١٦٨٣).\nفائدة الاستخراج: جاء عند مسلم \"طلحة بن يحيى\"، وجاء في إسناد المصنف ذكر نسبه \"القرشي\".","vol":"20","page":289},{"text":"١١٦٨٨ - حدثنا أحمد بن شيبان الرملي، حدثنا مؤمل ح\nوحدثنا محمد بن حيويه، حدثنا بكار بن محمد بن عبد الله بن محمد بن سيرين (^١)، قالا: حدثنا سفيان الثوري (^٢)، حدثنا طلحة بن يحيى بإسناده نحوه (^٣).\n_________\n(^١) البصري السيريني.\n(^٢) موضع الالتقاء هو: الثوري.\n(^٣) انظر: تخريج الحديث رقم (١١٦٨٦).","vol":"20","page":289},{"text":"١١٦٨٩ - (^١) حدثني مطين (^٢)، حدثنا عثمان (^٣)، حدثنا جرير (^٤)، عن العلاء بن المسيب، عن فضيل بن عمرو، عن عائشة بنت طلحة، عن عائشة أم المؤمنين .. فذكر نحوه (^٥) إلى قوله: \"لهذه أهل، ولهذه أهل\" (^٦).\n_________\n(^١) (ك ٥/ ٢٥٤ / ب).\n(^٢) بضم الميم، وفتح الطاء الهملة، وتشديد الياء المفتوحة آخر الحروف، وفي آخرها النون: وهو: لقب لمحمد بن عبد الله الحضرمي الكوفي (ت ٢٩٧)، لقب بذلك لأن أبا نعيم الفضل بن دكين مر عليه وهو يلعب مع الصبيان بالطين، وقد طينوه، فقال له: يا مطين قد آن لك أن تسمع الحديث، فلقب بالمطين. الجامع للخطيب ٢/ ٦٧، الإكمال (٧/ ٢٦١) الأنساب (١٢/ ٣٢٢).\n(^٣) ابن محمد بن أبي شيبة.\n(^٤) ابن عبد الحميد الضبي، وهو موضع الالتقاء. تهذيب الكمال (٤/ ٥٤٢).\n(^٥) في (ك): \"فذكره\".\n(^٦) أخرجه مسلم في صحيحه (كتاب القدر -باب معنى كل مولود يولد على الفطرة -٤/ ٢٠٥٠، رقم ٣٠).","vol":"20","page":290},{"text":"<span data-type='title' id=toc-1452>باب: ذكر الأخبار المبينة أن الأجل لا يُقدَّم ولا يؤخر، وأن الأرزاق مقسومة لا يوصل إليها بقوة ولا حيلة، وأن الآثار يبلغها العباد أحبوا أو كرهوا، لا يعجل شيء منها ولا يؤخر، وأنه لا يكون للمسخ نسل</span>","vol":"20","page":291},{"text":"١١٦٩٠ - حدثنا أبو أمية، ومحمد بن حيويه، قالا: حدثنا محمد بن كثير، حدثنا سفيان الثوري (^١)، عن علقمة بن مرثد، عن المغيرة بن عبد الله اليشكري، عن المعرور (^٢) بن سويد، عن عبد الله بن مسعود، قال: قالت أم حبيبة: اللهم متعني بزوجي رسول الله ﷺ، وبأبي أبي سفيان، وبأخي معاوية، فقال لها رسول الله ﷺ: \"سألت الله لآجال مضروبة، وأعمال مبلوغة، وأرزاق مقسومة، لا يعجل منها شيء قبل حله، ولا يؤخر منها شيء بعد حله، ولو سألت الله أن يعافيك من عذاب في القبر وعذاب في النار كان خيرًا لك\".\nوسئل النبي ﷺ عن القردة والخنازير أهي مما مسخت؟ فقال: \"إن الله ﷿ لم يمسخ قومًا أو يهلك قومًا فيجعل لهم نسلًا ولا عاقبة، ولكن القردة والخنازير كانت قبل ذلك\" (^٣).\n⦗٢٩٢⦘ رواه عبد الرزاق (^٤) عن الثوري.\n_________\n(^١) موضع الالتقاء هو: سفيان الثوري.\n(^٢) في (ك): \"معرور\".\n(^٣) أخرجه مسلم في صحيحه (كتاب القدر -باب بيان أن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر- ٤/ ٢٠٥١، رقم ٣٣) من طريق =\n⦗٢٩٢⦘ = عبد الرزاق عن الثوري به.\n(^٤) ابن همام الصنعاني، ومن طريقه أخرج مسلم هذا الحديث كما تقدم.","vol":"20","page":291},{"text":"١١٦٩١ - حدثنا عباس الدوري، حدثنا محمد بن بشر العبدي (^١)، حدثنا مسعر (^٢)، عن علقمة بن مرثد، عن المغيرة اليشكري، عن المعرور بن سويد، عن عبد الله قال: قالت أم حبيبة: اللهم متعني بزوجي رسول الله ﷺ، وبأبي أبي سفيان، وبأخي معاوية، فقال النبي ﷺ: \"دعوت الله لآجال مضروبة، وآثار مبلوغة، وأرزاق مقسومة، لا يعجل منها شيء قبل حله، ولا يؤخر منها شيء بعد حله، ولو دعوت الله أن يعافيك من عذاب القبر كان أفضل -أو كان خيرًا-\".\nقال: فذكرت القردة والخنازير أمن ما مسخ؟ قال (^٣): \"لا، إن الله ﷿ لم يهلك قومًا فبقي لهم نسلٌ ولا عقبٌ، وإن القردة والخنازير كانت قبل ذلك\" (^٤).\n_________\n(^١) موضع الالتقاء هو: محمد بن بشر العبدي.\n(^٢) ابن كدام الهلالي، وهو موضع الالتقاء.\n(^٣) في (ك): \"فقال\".\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب بيان أن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر-٤/ ٢٠٥١، رقم ٣٢ مكرر). =\n⦗٢٩٣⦘ = فوائد الاستخراج: ١/ ساق مسلم الإسناد، وأحال على رواية وكيع عن مسعر، وأتم المصنف السياق إسنادًا ومتنًا.\n٢ / جاء في إسناد مسلم: \"ابن بشر\" مهملًا، وجاءت نسبته في إسناد المصنف \"محمد بن بشر العبدي\".","vol":"20","page":292},{"text":"١١٦٩٢ - حدثنا أبو عمر عبد الحميد بن محمد الحراني، حدثنا مخلد بن يزيد الحراني، عن مسعر، عن علقمة بن مرثد، عن المغيرة اليشكري، عن المعرور بن (^١) سويد، عن عبد الله بن مسعود، قال: قالت أم حبيبة: اللهم متعني بزوجي رسول الله ﷺ، وبأبي أبي سفيان، وبأخي معاوية، فقال النبي ﷺ: \"دعوت الله لآجال مضروبة، وآثار مبلوغة (^٢)، وأرزاق مقسومة، لا يعجل منها شيء قبل حله، ولا يؤخر منها شيء بعد حله، ولو سألت الله أن يعافيك من عذاب في النار، وعذاب في القبر كان أفضل -أو كان خيرًا-\".\nقال: فسئل عن القردة والخنازير أكان فيما مسخ؟ فقال: \"لا، إن الله ﷿ لم يهلك قومًا فبقي لهم نسلٌ ولا عقبٌ، ولكنها [كانت] (^٣) نسل خنازير كانت قبلها\" (^٤).\n_________\n(^١) (ك ٥/ ٢٥٥/ أ).\n(^٢) جاء عند مسلم: \"وأيام معدودة\".\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب بيان أن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر-٤/ ٢٠٥٠، رقم ٣٢).","vol":"20","page":293},{"text":"١١٦٩٣ - حدثنا علي بن حرب الطائي، حدثنا ابن إدريس (^١)، عن ربيعة بن عثمان، عن محمد بن يحيى بن حبان، عن الأعرج، عن أبي هريرة [قال] (^٢): قال رسول الله ﷺ:\n\"المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف، وفي كل خير، احرص ما ينفعك واستعن بالله ولا تعجل (^٣)، وإن أصابك شيء فلا تقل لو أني فعلت كذا وكذا، ولكن قل: قدر الله وما شاء فعل، فإن لو تفتح عمل الشيطان\" (^٤).\n_________\n(^١) هو: عبد الله بن إدريس الأودي، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) جاء في صحيح مسلم: \"ولا تعجز\".\n(^٤) أخرجه مسلم في صحيحه (كتاب القدر -باب في الأمر بالقوة وترك العجز، والاستعانة بالله وتفويض المقادير إليه-٤/ ٢٠٥٢، رقم ٣٤).","vol":"20","page":294},{"text":"<span data-type='title' id=toc-1453>مبتدأ كتاب العلم وذهابه</span>","vol":"20","page":295},{"text":"<span data-type='title' id=toc-1454>باب: بيان النهي عن اتباع ما تشابه من القرآن واجتناب من اتبع ما تشابه منه، أو احتج به، أو فسره، ومن وفق للرساخة في العلم هو المتبع أحكام الله التي لم تنسخ المحتاج إليها في أمر دينه المستسلم لها، ولا يقول عندها لم، وكيف، ويكل ما يشتبه عليه إلى الله، ويقف عنده ولا يتمادى فيه، ولا يضرب بعضها ببعض، ولا يقيس عندها، ويقر بأن ناسخه ومنسوخه، والخير والشر كله من الله ﷿، والدليل على أن أحكام القرآن كلها على الظاهر، وأنه لا يجوز لأحد أن يحكم بشيء منها أو يفسر (^١) بخلاف الظاهر إلا بخبر فيه عن رسول الله ﷺ، أو ما (^٢) يجب التسليم له من قول أصحاب النبي ﷺ وإجماعهم عليه</span>\n_________\n(^١) في (ك): \"ويقيس\".\n(^٢) في (ك): \"أو بما\".","vol":"20","page":295},{"text":"١١٦٩٤ - حدثنا أبو داود الحراني، حدثنا أبو علي الحنفي، حدثنا يزيد بن إبراهيم التستري (^١)، حدثنا عبد الله بن أبي مليكة، عن القاسم بن محمد، عن عائشة قالت: تلا رسول الله ﷺ هذه\n⦗٢٩٦⦘ الآية: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ …﴾ إلى آخر الآية، قالت: قال رسول الله ﷺ: \"إذا رأيتم الذين يتبعون ما تشابه منه خلاف ما عنى (^٢) الله فاحذروهم\" (^٣).\n_________\n(^١) موضع الالتقاء هو: يزيد بن إبراهيم التستري.\n(^٢) هكذا في (ك)، وجاء في الأصل: \"عنا\".\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب النهي عن اتباع متشابه القرآن، والتحذر من متبعيه، والنهي عن الاختلاف في القرآن -٤/ ٢٠٥٣ - رقم ١).\nوأخرجه البخاري في صحيحه (كتاب التفسير- سورة آل عمران، باب: ﴿مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾ الآية-٤/ ١٦٥٥، رقم ٤٢٧٣) كلاهما من طريق القعنبي عن يزيد بن إبراهيم به.\nفائدة الاستخراج: زيادة في آخر الحديث، وهي قوله: \"خلاف ما عنى الله\".","vol":"20","page":295},{"text":"١١٦٩٥ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، حدثنا يزيد بن إبراهيم (^١)، عن عبد الله بن أبي مليكة بإسناده مثله، إلى قوله: \"ما تشابه منه، فأولئك الذين سمى الله فاحذروهم\" (^٢).\n_________\n(^١) التستري وهو: موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٦٩٤).","vol":"20","page":296},{"text":"١١٦٩٦ - ز- حدثنا إسماعيل القاضي، حدثنا عارم، حدثنا حماد بن زيد، عن أيوب، عن ابن أبي مليكة، أن عائشة قالت: تلا رسول الله ﷺ: ﴿إِنَّ الَّذِينَ يُجَادِلُونَ في آيَاتِ اللَّهِ﴾ (^١) وذكر\n⦗٢٩٧⦘ الحديث (^٢).\n⦗٢٩٩⦘ رواه عبد الرحمن بن بشر، عن بهز، عن حماد بن سلمة، عن ابن أبي مليكة، عن القاسم، عن عائشة [﵂ (^٣).\nلم يخرجه مسلم] (^٤).\n_________\n(^١) سورة آل عمران، آية (٧).\nوهذا اللفظ لرواية حماد لم أقف عليه، وإنما اللفظ الصحيح لرواية حماد بن زيد هو: أن رسول الله ﷺ تلا هذه الآية: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ =\n⦗٢٩٧⦘ = مُحْكَمَاتٌ ..﴾ إلى آخر الآية، فقال رسول الله ﷺ: \"إذا رأيت الذين يتبعون ما تشابه منه، فهم الذين عنى الله فاحذروهم\"، قال حماد: ثم قال أيوب: \"إذا رأيت الذين يجادلون في آيات الله فهم الذين عنى الله فاحذروهم\".\nهذا لفظ إسحاق بن راهويه في مسنده (٣/ ٦٤٩، رقم ٦٩٢).\n(^٢) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه أبو بكر بن المنذر في تفسيره من طريقين عن عارم -محمد بن الفضل السدوسي- عن حماد بن زيد به (ذكره ابن كثير في تفسيره ٢/ ٦)، وأخرجه إسحاق في مسنده (٣/ ٦٤٩، رقم ٦٩٢)، وابن أبي عاصم في السنة (١/ ٩، رقم ٦)، والآجري في الشريعة (١/ ٢٠٩، رقم ١٥٧) كلهم من طرق عن حماد بن زيد به.\nوأخرجه أحمد في المسند (٦/ ٤٨)، وإسحاق في مسنده (٣/ ٦٤٨، رقم ٦٩١)، وعبد الرزاق في تفسيره (١/ ١١٦)، وابن ماجة في السنن (المقدمة-١/ ١٨، رقم ٤٧)، والآجري في الشريعة (١/ ٢٠٩، رقم ١٥٨، ١٥٩) من طرق عن أيوب عن ابن أبي مليكة عن عائشة.\n* مدار الحديث على ابن أبي مليكة -عبد الله بن عبيد الله بن أبي مليكة-، واختلف الرواة عليه:\n١/ فرواه حماد بن يحيى الأبح: أخرجه سعيد بن منصور في سننه (٢/ ١٠٣٢، رقم ٤٩٢).\nوأيوب السختياني: كما تقدم تخريجه.\nوأبو عامر الخزاز: أخرجه الترمذي في جامعه (كتاب تفسير القرآن -باب تفسير سورة آل عمران- ٥/ ٢٠٧ - رقم ٢٩٩٣).\nملحوظة: وقع في المطبوع من الجامع خطأ في تسمية أبي عامر، حيث جاء في =\n⦗٢٩٨⦘ = المطبوع من جامع الترمذي \"وهو الحذاء\"، والصواب: \"الخزاز\". انظر: تحفة الأشراف (١٢/ ٢٦١)، وتهذيب الكمال (١٣/ ٤٨).\nوروح بن القاسم: أخرجه ابن جرير في تفسيره (٣/ ١٨٠، رقم ٦٦١٠).\nونافع بن عمر: أخرجه ابن جرير في تفسيره (٣/ ١٨٩ - رقم ٦٦٠٩)، وفيه تصريح ابن أبي مليكة بالتحديث من عائشة.\nكلهم قالوا: عن ابن أبي مليكة عن عائشة، ولم يذكروا القاسم.\n٢ / ورواه يزيد بن إبراهيم التستري عن ابن أبي مليكة، عن القاسم، عن عائشة: وقد تقدم تخريجه، انظر: حديث رقم (١١٦٩٤).\nوأيضًا حماد بن سلمة: أخرجه أبو داود الطيالسي في مسنده (ص ٢٠٣) عن حماد مباشرة، وكذلك الآجري في الشريعة (٢/ ١٤٠، ١٤١) من طريق يونس بن حبيب عن أبي داود الطيالسي عن حماد به، وإسحاق في مسنده (٢/ ٣٨٩، رقم ٣٩٨) من طريق النضر بن شميل عن حماد، وابن أبي عاصم في السنة (١/ ٩، رقم ٥) من طريق عفان بن مسلم عن حماد، وابن أبي حاتم في تفسيره (القسم المحقق - سورة آل عمران- ص ٦٤ - رقم ١٠٣) من طريق أبي الوليد الطيالسي عن حماد به. كلهم رووه عن حماد بن سلمة عن ابن أبي مليكة عن القاسم عن عائشة، وخالفهم الوليد بن مسلم، فرواه عن حماد بن سلمة عن عبد الرحمن بن القاسم عن ابن أبي مليكة: أخرجه ابن جرير (برقم ٦٦٠٨)، والآجري (ص ٣٣٢)، والصواب: رواية الجماعة وفيهم عفان، وهو من أثبت الراوة عن حماد بن سلمة (شرح علل الترمذي ٢/ ٧٠٧)، وأن رواية الوليد وهم، وهذا ما رجحه الدارقطني في العلل (كما نقله ابن حجر في النكت الظراف ١٢/ ٢٦).\nفعلى هذا اتفق يزيد بن إبراهيم وحماد بن سلمة في الرواية عن ابن أبي مليكة عن القاسم عن عائشة، فاتفقوا على روايته على هذا الوجه بذكر القاسم، وقال =\n⦗٢٩٩⦘ = الإمام الترمذي ﵀: \"هكذا روى غير واحد هذا الحديث عن ابن أبي مليكة عن عائشة، ولم يذكروا فيه: عن القاسم بن محمد، وإنما ذكر يزيد بن إبراهيم التستري عن القاسم هذا الحديث، وابن أبي مليكة هو: عبد الله بن عبيد الله بن أبي مليكة سمع من عائشة أيضًا\" أ. هـ. الجامع (٥/ ٢٠٨).\nالخلاصة: أن صنيع الشيخين -البخاري ومسلم- يظهر منه ترجيح رواية يزيد بن إبراهيم التي فيها ذكر القاسم، وكلام الترمذي يشعر بترجيح رواية الجماعة، بدون ذكر القاسم، وصحح العلامة أحمد شاكر كلا الطريقين، وحكم على رواية يزيد وحماد بن سلمة التي فيها ذكر القاسم بأنها من المزيد في متصل الأسانيد. حاشية تفسير ابن جرير الطبري (٦/ ١٨٩ - ١٩٥).\nوقد نص الترمذي على سماع ابن أبي مليكة من عائشة، بل إن حديثه عنها عند الجماعة (تهذيب الكمال ١٥/ ٢٥٦، ٢٥٧).\nوقال الحافظ ابن حجر: \"قد سمع ابن أبي مليكة من عائشة كثيرًا، وكثيرًا ما يدخل بينها وبينه واسطة\". الفتح (٨/ ٥٨).\n(^٣) هذا الحديث علقه المصنف، وقد وصله جماعة من الأئمة بأسانيدهم عن حماد بن سلمة، انظر: ما تقدم من التخريج.\n(^٤) زيادة من (ك).","vol":"20","page":296},{"text":"<span data-type='title' id=toc-1455>باب: الخبر الدال على حظر الخصومة والمراء في القرآن بغير علم، والقول فيه باختلاف وتفسيره (^١)، ووجوب الوقوف عنده وترك المراء فيه، وإباحة القول فيه بالشيء المجمع عليه</span>\n_________\n(^١) في (ك): \"باختلاف تفسيره\".","vol":"20","page":300},{"text":"١١٦٩٧ - حدثنا علي بن حرب، حدثنا وكيع (^١)، عن ابن جريج، عن ابن أبي مليكة، عن عائشة قالت: قال رسول الله ﷺ: \"إن أبغض الرجال إلى الله الألد (^٢) الخصم (^٣) \" (^٤).\n_________\n(^١) ابن الجراح، وهو موضع الالتقاء.\n(^٢) أي: شديد الخصومة. النهاية (٤/ ٢٤٤).\n(^٣) الخصومة: الجدل. القاموس (ص ١٤٢٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم، باب الألد الخصم، ٤/ ٢٠٥٤، رقم (٥).\nوأخرجه البخاري في صحيحه (كتاب المظالم -باب قول الله تعالى: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ -٢/ ٨٦٧، رقم ٢٣٢٥) من طريق أبي عاصم عن ابن جريج.","vol":"20","page":300},{"text":"١١٦٩٨ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن ابن جريج (^١)، أخبرني ابن أبي مليكة، عن عائشة قالت: قال رسول الله ﷺ: \"إن أبغض الرجال إلى الله الألد الخصم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: ابن جريج.\n(^٢) انظر: تخريج الحديث رقم (١١٦٩٧). =\n⦗٣٠١⦘ = فائدة الاستخراج: تصريح ابن جريج بسماعه الحديث من ابن أبي مليكة.","vol":"20","page":300},{"text":"١١٦٩٩ - حدثنا علي بن إشكاب، حدثنا محمد بن ربيعة الكلابي، حدثنا ابن جريج (^١)، عن عبد الله بن أبي مليكة، عن عائشة، أن رسول الله ﷺ قال: \"أبغض الرجال إلى الله الألد الخصم\" (^٢).\n_________\n(^١) موضع الالتقاء هو: ابن جريج.\n(^٢) انظر: تخريج الحديث رقم (١١٦٩٧).","vol":"20","page":301},{"text":"١١٧٠٠ - حدثنا إبراهيم بن مرزوق، حدثنا أبو عاصم (^١) ح\nوحدثنا وحشي (^٢)، حدثنا مؤمل (^٣)، قال: حدثنا سفيان (^٤) كلاهما عن ابن جريج (^٥) بإسناده (^٦) مثله (^٧).\n_________\n(^١) هو الضحاك بن مخلد.\n(^٢) هذا لقب لمحمد بن محمد بن مصعب الصوري.\n(^٣) ابن إسماعيل. انظر: تهذيب الكمال (٢٩/ ١٧٦).\n(^٤) هو الثوري.\n(^٥) موضع الالتقاء في كلا الإسنادين: هو ابن جريج.\n(^٦) هكذا جاء سياق هذا الإسناد في نسخة (ك)، وجاء في الأصل: \"حدثنا إبراهيم بن مرزوق، حدثنا أبو عاصم، عن ابن جريج ح، وحدثنا وحشي، حدثنا مؤمل، قالا: حدثنا سفيان، كلاهما عن ابن جريج\".\n(^٧) انظر: تخريج الحديث رقم (١١٦٩٧).","vol":"20","page":301},{"text":"١١٧٠١ - حدثنا أبو أمية، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، عن أبي عمران الجوني، قال: كتب إلي عبد الله بن رباح\n⦗٣٠٢⦘ الأنصاري، عن عبد الله بن عمرو بن العاص قال: هجرت (^٢) إلى رسول الله ﷺ يومًا فقعدنا بالباب، فسمع رجلين اختلفا في آية حتى ارتفعت أصواتهما، فخرج إلينا يعرف الغضب في وجهه، فقال: \"إنما هلك من كان قبلكم باختلافهم في الكتب\" (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن زيد.\n(^٢) التهجير: هو التبكير إلى كل شيء، والمبادرة إليه. النهاية (٥/ ٢٤٦).\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب النهي عن اتباع متشابه القرآن والتحذير من متبعه، والنهي عن الاختلاف في القرآن-٤/ ٢٠٥٣، رقم ٢).","vol":"20","page":301},{"text":"١١٧٠٢ - حدثنا الصغاني، حدثنا سعيد بن منصور، حدثنا أبو قدامة -يعني الحارث بن عبيد (^١) - حدثنا أبو عمران الجوني (^٢) -واسمه: عبد الله بن حبيب-، عن جندب بن عبد الله قال: قال رسول الله ﷺ: \"اقرؤا القرآن ما ائتلفت عليه قلوبكم، فإذا اختلفتم فقوموا\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الحارث بن عبيد.\n(^٢) (ك ٥/ ٢٥٦/ أ).\n(^٣) أخرجه مسلم في صحيحه كتاب العلم -باب النهي عن اتباع متشابه القرآن والتحذير من متبعه، والنهي عن الاختلاف في القرآن-٤/ ٢٠٥٣، رقم ٣)، وأخرجه البخاري في صحيحه (كتاب الاعتصام بالسنة -باب كراهية الاختلاف-٦/ ٢٦٨٠، رقم ٦٩٣١) من طريق همام عن أبي عمران الجوني به.\nفائدة الاستخراج: جاء عند مسلم \"أبي عمران الجوني\"، وجاء بيان اسمه في إسناد =\n⦗٣٠٣⦘ = المصنف: \"عبد الله بن حبيب\".","vol":"20","page":302},{"text":"١١٧٠٣ - حدثنا يعقوب بن سفيان، وأبو داود الحراني قالا: حدثنا عمرو بن عاصم، حدثنا همام (^١)، حدثنا أبو عمران الجوني، عن جندب البجلي قال: قال رسول الله ﷺ: \"اقرؤا القرآن ما ائتلفت عليه قلوبكم، فإذا اختلفتم فقوموا\" (^٢).\n_________\n(^١) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب العلم -باب النهي عن اتباع متشابه القرآن … ٤/ ٢٠٥٤، رقم ٤)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٠٢).","vol":"20","page":303},{"text":"١١٧٠٤ - حدثنا الدقيقي، حدثنا يزيد بن هارون، حدثنا هارون (^١) الأعور، حدثنا أبو عمران الجوني (^٢) بمثله (^٣).\n_________\n(^١) ابن موسى الأزدي العتكي مولاهم، أبو عبد الله النحوي البصري الأعور.\nوثقه ابن معين، وأبو زرعة، وابن حجر وغيرهم، زاد ابن حجر: \"إلا أنه رمي بالقدر\". وقال سليمان بن حرب: \"حدثنا هارون الأعور وكان شديد القول في القدر\". انظر: تاريخ الدارمي (ص ٢٢٥، رقم ٨٥٥)، الجرح (٩/ ٩٤)، تاريخ بغداد (١٤/ ٣)، تهذيب الكمال (٣٠/ ١١٥)، التقريب (ص ٥٦٩).\n(^٢) موضع الالتقاء هو: أبو عمران الجوني.\n(^٣) انظر: تخريج الحديث رقم (١١٧٠٢).","vol":"20","page":303},{"text":"١١٧٠٥ - حدثنا الدارمي (^١)، حدثنا حبان (^٢)، حدثنا أبان (^٣)،\n⦗٣٠٤⦘ حدثنا أبو عمران قال: قال لنا جندب ونحن غلمان بالكوفة: قال رسول الله ﷺ: \"اقرؤا القرآن ما ائتلفت عليه قلوبكم، فإذا اختلفتم فقوموا\" (^٤).\n_________\n(^١) هو: أحمد بن سعيد بن صخر الدارمي، وهو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٢) بالباء الموحدة: ابن هلال. تهذيب الكمال (٥/ ٣٢٨).\n(^٣) ابن يزيد العطار. المصدر السابق.\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم -باب النهي عن اتباع متشابه القرآن .. - ٤/ ٢٠٥٤، رقم ٤ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٠٢).\nفائدة الاستخراج: ذكر المصنف لفظ حديث الدارمي تامًّا، واقتصر مسلم على ذكر بعضه.","vol":"20","page":303},{"text":"<span data-type='title' id=toc-1456>باب: الخبر الدال على ذهاب العلماء (......) (^١) سنة رسول الله ﷺ: أن من قال بقول قد قيل بخلاف السنة تقليدًا ضل (^٢) وهلك، وبيان الزجر عن التنطع في الدين، وعلى الأئمة، وبيان عقوبته</span>\n_________\n(^١) كلمات لم أستطع قراءتها.\n(^٢) في (ك): \"بقلبه أضل\".","vol":"20","page":305},{"text":"١١٧٠٦ - حدثنا محمد بن عوف الحمصي، والصغاني قالا: حدثنا ابن أبي مريم (^١)، حدثنا أبو غسان يعني محمد بن مطرف، حدثنا زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، أن رسول الله ﷺ قال: \"لتتبعن سنن من قبلكم شبرًا بشبر، وذراعًا بذراع، حتى لو دخلوا جحر ضب لسلكتموه\"، قلنا: يا رسول الله! اليهود والنصارى؟ قال: \"فمن إذًا\"؟.\nقال الصغاني: قال: \"فمه\" (^٢).\n_________\n(^١) هو: سعيد بن الحكم، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب العلم -باب اتباع سنن اليهود والنصارى- ٤/ ٢٠٥٥، رقم ٦ مكرر)، وأخرجه البخاري في صحيحه (كتاب الأنبياء -باب ما ذكر عن بني إسرائيل- ٣/ ١٢٧٤، رقم ٣٢٦٩) من طريق سعيد بن أبي مريم عن أبي غسان به.\nفوائد الاستخراج: ١/ ساق مسلم الإسناد، وأحال على رواية حفص بن ميسرة عن زيد بن أسلم، وأتم المصنف السياق إسنادًا ومتنًا. =\n⦗٣٠٦⦘ = ٢ / ساق مسلم رواية ابن أبي مريم من طريقين:\nالأول: قال: حدثنا عدة من أصحابنا، عن سعيد بن أبي مريم.\nالثاني: قال مسلم: قال أبو إسحاق إبراهيم بن محمد، حدثنا محمد بن يحيى، حدثنا ابن أبي مريم.\nففي الإسناد الأول: أبهم شيوخه، وفي الإسناد الثاني علق الحديث، فجاءت رواية أبي عوانة فرفعت هاتين العلتين. انظر: غرر الفوائد المجموعة - الحديث الحادي عشر (٢/ ٦٩٢).","vol":"20","page":305},{"text":"١١٧٠٧ - حدثنا علي بن المديني الأصبهاني، حدثنا سويد بن سعيد (^١)، حدثنا حفص بن ميسرة، حدثني زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري قال: قال رسول الله ﷺ: \"لتتبعن سنن من قبلكم شبرًا بشبر، وذراعًا بذراع، حتى لو دخلوا في جحر ضب لتبعتموهم\" (^٢)، قلنا: يا رسول الله! اليهود والنصارى؟ قال: \"فمن\" (^٣).\n_________\n(^١) الحدثاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"لتبعتموه\".\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب اتباع سنن اليهود والنصارى- ٤/ ٢٠٥٤ - رقم ٦).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٠٦).","vol":"20","page":306},{"text":"١١٧٠٨ - حدثنا عبد الرحمن بن بشر العبدي، وأبو سعيد البصري عبد الرحمن بن محمد بن منصور قالا: حدثنا يحيي بن سعيد\n⦗٣٠٧⦘ القطان (^١) ح\nوحدثنا عباس (^٢) بن السندي، حدثنا علي بن المديني، حدثنا يحيى بن سعيد، حدثنا ابن جريج، عن سليمان بن عتيق، عن طلق بن حبيب، عن الأحنف بن قيس، عن عبد الله بن مسعود، عن النبي ﷺ (^٣) قال: \"ألا هلك المتنطعون\" (^٤) ثلاث مرات.\nولم يقل ابن بشر \"ثلاثًا\" (^٥).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين: هو يحيى بن سعيد القطان.\n(^٢) ابن عبد الله بن عباس بن السندي الأسدي، أبو الحارث الأنطاكي.\nقال النسائي: \"لا بأس به\"، وقال الذهبي، وابن حجر: \"صدوق\".\nانظر: تهذيب الكمال (١٤/ ٢١٤)، الكاشف (١/ ٥٣٥)، التقريب (ص ٢٩٣).\n(^٣) (ك ٥/ ٢٥٦/ ب).\n(^٤) هم المتعمقون المغالون في الكلام، المتكلمون بأقصى حلوقهم، مأخوذ من النطع، وهو: الغار الأعلى من الفم، ثم استعمل في كل تعمق قولًا وفعلًا. النهاية (٥/ ٧٤).\n(^٥) أخرجه مسلم في صحيحه (كتاب العلم -باب هلك المتنطعون- ٤/ ٢٠٥٥، رقم ٧).","vol":"20","page":306},{"text":"١١٧٠٩ - حدثنا أبو جعفر (^١) الخزاز (^٢) بحلب، وأحمد بن\n⦗٣٠٨⦘ ملاعب؛ قال أبو جعفر: حدثنا أبو بكر بن أبي شيبة (^٣)، حدثنا حفص بن غياث، ويحيى بن سعيد، عن ابن جريج بإسناده مثله.\nوقال ابن ملاعب: حدثنا -أظنه- ابن أبي شيبة (^٤)، حدثنا حفص [بن غياث] (^٥)، عن ابن جريج، عن سليمان بن عتيق، عن طلق بن حبيب، عن الأحنف بن قيس، عن عبد الله بن مسعود قال: قلت لصاحب لي: تعال حتى لا نكلم اليوم أحدًا، فمر بنا رسول الله ﷺ فلم نرد عليه، فقال رسول الله ﷺ: \"ألا هلك المتنطعون -ثلاثًا-\" (^٦).\n_________\n(^١) هو: أحمد بن علي البغدادي.\n(^٢) بزائين: هذه النسبة إلى بيع الخز.\nانظر: الأنساب (٥/ ١١١)، تبصير المنتبه (١/ ٣٣١).\n(^٣) موضع الالتقاء في كلا الإسنادين هو: أبو بكر بن أبي شيبة، وهو شيخ مسلم في هذا الحديث.\n(^٤) في (ك): \"قال ابن ملاعب: حدثنا أبو بكر بن أبي شيبة\".\n(^٥) زيادة من (ك).\n(^٦) انظر: تخريج الحديث رقم (١١٧٠٨).\nفائدة الاستخراج: ذكر سبب ورود الحديث.","vol":"20","page":307},{"text":"<span data-type='title' id=toc-1457>باب: بيان رفع العلم، وظهور الجهل، وصفة أيامها، والدليل على ذهاب العلم والعلماء والعباد، وترد العمل في الفتن، وعلى أنه ينزع الفهم من أهل العلم في الفتن، ويكثر المال</span>","vol":"20","page":309},{"text":"١١٧١٠ - حدثنا يوسف بن مسلم، حدثنا حجاج، حدثني شعبة (^١)، عن قتادة، عن أنس بن مالك قال: لأحدثنكم حديثًا سمعته من رسول الله ﷺ لا يحدثكم أحد بعدي سمعه (^٢) منه: \"إن من أشراط الساعة: أن يرفع العلم، ويظهر الجهل، ويفشو الزنا، وتشرب الخمر، ويذهب الرجال، ويبقى النساء حتى يكون لخمسين امرأة قيّم (^٣) واحد\" (^٤).\nكذا رواه غندر.\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"سمعته\".\n(^٣) قيم المرأة: زوجها، لأنه يقوم بأمرها وما تحتاج إليه. لسان العرب (١٢/ ٥٠٢، ٥٠٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٦، رقم ٩)، من طريق محمد بن جعفر (غندر) عن شعبة به.\nوأخرجه البخاري في صحيحه (كتاب العلم -باب رفع العلم وظهور الجهل- ١/ ٤٣، رقم ٨١) من طريق يحيى عن شعبة به.","vol":"20","page":309},{"text":"١١٧١١ - حدثنا سعدان بن يزيد، حدثنا يزيد بن هارون، حدثنا\n⦗٣١٠⦘ سعيد بن أبي عروبة (^١) ح\nوحدثنا أبو الأزهر، حدثنا مكي بن إبراهيم، عن سعيد بن أبي عروبة، عن قتادة، عن أنس قال: لأحدثنكم حديثًا لا يحدثكم أحد بعدي، سمعت رسول الله ﷺ يقول: \"إن من أشراط الساعة: يُرفع العلم، ويظهر الجهل، وتشرب الخمر، ويظهر الزنا، ويكثر النساء، ويقل الرجال حتى يكون لخمسين امرأة القيم الواحد\" (^٢).\nلفظ أبي الأزهر.\nوقال سعدان بدل \"يظهر الجهل\": \"يكثر الهرج\"، ولم يقل أيضًا: \"وتشرب الخمر\".\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: سعيد بن أبي عروبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٦، رقم ٩ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":309},{"text":"١١٧١٢ - حدثني محمد بن عبدة بن الحكم الزهري (^١) بمرو، حدثنا علي بن الحسن بن شقيق، حدثنا الحسين بن واقد (^٢)، حدثنا سعيد بن أبي عروبة (^٣) بإسناده مثله (^٤).\n⦗٣١١⦘[لم يخرجاه من حديث هشام (^٥)] (^٦).\n_________\n(^١) لم أقف عليه.\n(^٢) أبو عبد الله المروزي، قاضي مرو.\n(^٣) موضع الالتقاء هو: سعيد بن أبي عروبة.\n(^٤) انظر: تخريج الحديث رقم (١١٧١١).\n(^٥) ابن أبي عبد الله (سنبر) الدستوائي.\n(^٦) هذه العبارة زيادة من (ك).","vol":"20","page":310},{"text":"١١٧١٣ - ز- حدثنا (^١) يونس بن حبيب، حدثنا أبو داود (^٢)، حدثنا هشام ح\nوحدثنا أبو أمية، والصغاني، قالا: حدثنا مكي (^٣)، ومسلم (^٤)، عن هشام بن أبي عبد الله، عن قتادة، عن أنس أنه قال: لأحدثنكم بحديث سمعته من رسول الله ﷺ لا يحدثكموه (^٥) أحد سمعه من رسول الله ﷺ بعدي، قال: \"إن من أشراط الساعة: أن يرفع العلم، ويظهر الجهل، وتشرب الخمر، ويظهر الزنا، ويقل الرجال، وتكثر النساء، حتى يكون في خمسين امرأة القيم الواحد\" (^٦).\n_________\n(^١) (ك ٥/ ٢٥٧/ أ).\n(^٢) الطيالسي، وقد أخرج هذا الحديث من مسنده (ص ٢٦٦، رقم ١٩٨٤).\n(^٣) ابن إبراهيم البلخي.\n(^٤) ابن إبراهيم الأزدي.\n(^٥) في (ك): \"لا يحدثكم\".\n(^٦) إسناد المصنف رجاله ثقات.\nوالحديث أخرجه أبو داود الطيالسي في مسنده، كما تقدم.\nوأخرجه أحمد في المسند (٣/ ٢١٣) من طريق عبد الملك بن عمرو عن هشام به.\nوأخرجه أحمد أيضًا في المسند (٣/ ١٢٠) من طريق وكيع عن هشام به.","vol":"20","page":311},{"text":"١١٧١٤ - حدثنا الصغاني، حدثنا محمد بن عمر القصباني، حدثنا عبد الوارث (^١)، حدثنا أبو التياح (^٢)، عن أنس بن مالك قال: قال رسول الله ﷺ: \"من أشراط الساعة أن يرفع العلم، ويثبت الجهل، وتشرب الخمر، ويظهر الزنا\" (^٣).\n_________\n(^١) ابن سعيد، وهو موضع الالتقاء.\n(^٢) بمثناه فوق مفتوحة تليها مثناة، تحت مشددة مفتوحة، وآخره مهملة، واسمه: يزيد بن حميد الضبعي البصري. توضيح المشتبه (٩/ ٢٣).\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٦، رقم ٨).\nوأخرجه البخاري في صحيحه (كتاب العلم -باب رفع العلم وظهور الجهل- ١/ ٤٣، رقم ٨٠) من طريق عمران بن ميسرة عن عبد الوارث به.","vol":"20","page":312},{"text":"١١٧١٥ - حدثنا الصغاني، وأبو أمية قالا: حدثنا عبيد الله بن موسى، حدثنا الأعمش (^١)، عن شقيق، عن عبد الله بن مسعود، وأبي موسى (^٢) قالا: قال رسول الله ﷺ: \"إن بين يدي الساعة أيامًا ينزل فيها الجهل، ويرفع فيها العلم، ويكثر فيها الهرج، والهرج القتل\" (^٣).\n⦗٣١٣⦘ رواه علي بن حرب، عن وكيع، عن الأعمش مثله (^٤).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) هكذا في (ك) وصحيح البخاري ومسلم، وجاء في الأصل: \"وأبي هريرة\".\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٦، رقم ١٠) من طريق وكيع وعبد الله بن نمير عن الأعمش به.\nوأخرجه البخاري في صحيحه (كتاب الفتن -باب ظهور الفتن- ٦/ ٢٥٩٠، =\n⦗٣١٣⦘ = رقم ٦٦٥٣)، قال البخاري: حدثنا عبيد الله بن موسى عن الأعمش به.\nفائدة الاستخراج: جاء عند مسلم \"أبي وائل\"، وجاءت تسميته في إسناد المصنف \"شقيق\".\nوانظر: صحيح البخاري (٦/ ٢٥٩٠، رقم ٦٦٥٣).\n(^٤) رواية وكيع عن الأعمش أخرجها مسلم في صحيحه، كما تقدم.","vol":"20","page":312},{"text":"١١٧١٦ - حدثنا ابن الجنيد الدقاق، ومحمد بن عبد الوهاب (^١) قالا: حدثنا معاوية بن عمرو، حدثنا زائدة (^٢)، عن الأعمش، عن أبي وائل قال: كنت جالسًا مع عبد الله وأبي موسى فقالا: قال رسول الله ﷺ: \"بين يدي الساعة أيام يرفع فيهن العلم، وينزل فيهن الجهل، ويظهر فيهن الهرج، والهرج القتل\" (^٣).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو أحمد الفراء النيسابوري.\n(^٢) ابن قدامة، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، رقم ١٠ مكرر).","vol":"20","page":313},{"text":"١١٧١٧ - حدثنا أبو بكر الجعفي (^١)، حدثنا أبو أسامة، عن الأعمش (^٢)، عن شقيق قال: كنت جالسًا مع عبد الله وأبي موسى، فقالا: قال رسول الله ﷺ: \"إن بين يدي الساعة أيامًا يرفع فيهن العلم،\n⦗٣١٤⦘ ويظهر فيهن الجهل، ويكثر فيهن الهرج، قال: والهرج القتل\" (^٣).\n_________\n(^١) هو: محمد بن عبد الرحمن الجعفي.\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) انظر: تخريج الحديث رقم (١١٧١٦).\nفائدة الاستخراج: جاء عند مسلم \"أبي وائل\" بالكنية، وجاءت تسميته في إسناد المصنف \"شقيق\".","vol":"20","page":313},{"text":"١١٧١٨ - حدثنا أبو داود الحراني، حدثنا محمد بن عبيد (^١)، حدثنا الأعمش (^٢)، عن شقيق، قال: كان عبد الله وأبو موسى جالسين، وهما يتذاكران الحديث، فقال أبو موسى: قال رسول الله ﷺ: \"إن بين يدي الساعة أيامًا يرفع فيها العلم، وينزل فيها الجهل، ويكثر فيها الهرج، والهرج: القتل\" (^٣).\n_________\n(^١) هو الطنافسي، كما وقع مصرحًا عند الداني في كتابه: \"السنن الواردة في الفتن وأشراط الساعة\" (١/ ٢٧٥ - رقم ٥٧).\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، رقم ١٠ مكرر).\nفائدة الاستخراج: موافقة محمد بن عبيد لجرير بن عبد الحميد الضبي عند مسلم في لفظ الرواية عن الأعمش، حيث جعل الحديث من رواية أبي موسى فقط.","vol":"20","page":314},{"text":"١١٧١٩ - حدثنا أبو داود الحراني، حدثنا يعلى بن عبيد، حدثنا الأعمش (^١)، عن شقيق، قال: كنت مع عبد الله بن مسعود وأبي موسى\n⦗٣١٥⦘ الأشعري في المسجد (^٢)، فقالا: قال رسول الله ﷺ: \"إن بين يدي الساعة أيامًا ينزل فيها الجهل، ويرفع فيها العلم، ويكثر فيها الهرج، والهرج: القتل\" (^٣).\nرواه أبو النضر، عن الأشجعي، عن سفيان، عن الأعمش مثله (^٤).\nورواه جرير (^٥)، وأبو معاوية (^٦) فقالا: عن أبي موسى، ولم يقولا:\n⦗٣١٦⦘ عن عبد الله [عن النبي ﷺ، وقالا: عن أبي موسى عن النبي ﷺ] (^٧)، وكذلك محمد بن عبيد (^٨)، قال: عن أبي موسى* [فقط] (^٩).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) (ك ٥/ ٢٥٧ / ب).\n(^٣) انظر: تخريج الحديث رقم (١١٧١٦).\n(^٤) رواية أبي النضر: أخرجها مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٦، رقم ١٠ مكرر) من طريق أبي بكر بن النضر بن أبي النضر عن أبي النضر به.\n(^٥) رواية جرير: أخرجها مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، رقم ١٠ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الفتن -باب ظهور الفتن- ٦/ ٢٥٩٠ - رقم ٦٦٥٥) من طريق قتيبة عن جرير به.\n(^٦) رواية أبي معاوية: أخرجها مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، رقم ١٠ مكرر) من طرق عن أبي معاوية به.\nوالترمذي في جامعة (كتاب الفتن -باب ما جاء في الهرج والعبادة فيه- ٤/ ٤٢٤ - رقم ٢٢٠٠) من طريق هناد عن أبي معاوية به.\nوابن ماجة في سننه (كتاب الفتن -باب ذهاب القرآن والعلم- ٢/ ١٣٤٥ - رقم ٤٠٥١) من طريق محمد بن عبد الله بن نمير وعلي بن محمد عن أبي معاوية به.\n(^٧) زيادة من (ك).\n(^٨) الطنافسي، وقد تقدمت روايته عند المصنف برقم (١١٧١٨).\n* تنبيه: نبه المصف ﵀ هنا إلى اختلاف الرواة عن الأعمش، فمنهم من جعل الحديث عن أبي موسى وعبد الله بن مسعود، ومنهم من جعل الحديث عن أبي موسى فقط، وإليك التفصيل:\n١/ من رواه عن عبد الله بن مسعود وأبي موسى الأشعري قالا: عن رسول الله ﷺ (الحديث)، وهؤلاء هم:\nعبيد الله بن موسى، ووكيع: انظر: حديث رقم (١١٧١٥).\nوزائدة: انظر: حديث رقم (١١٧١٦).\nوأبو أسامة: انظر: حديث رقم (١١٧١٧).\nوعبد الله بن نمير: عند مسلم (كتاب العلم -باب رفع العلم وقبضه- ٤/ ٢٠٥٦، رقم ١٠).\nوحفص بن غياث: وروايته عند البخاري (كتاب الفتن -باب ظهور الفتن- ٦/ ٢٥٩٠، رقم ٦٦٥٤)\nويعلى بن عبيد: انظر: حديث رقم (١١٧١٩).\nوسفيان الثوري: انظر: حديث رقم (١١٧١٩).\n٢/ من رواه عن أبي موسى فقط، وهؤلاء هم:\nجرير، وأبو معاوية: انظر: حديث رقم (١١٧١٩).\nمحمد بن عبيد: انظر: حديث رقم (١١٧١٨).\n(^٩) زيادة من (ك).","vol":"20","page":314},{"text":"١١٧٢٠ - حدثنا أبو أمية، أخبرنا (^١) أبو اليمان (^٢)، أخبرنا شعيب، عن الزهري، قال: أخبرني حميد بن عبد الرحمن، أن أبا هريرة قال: قال رسول الله ﷺ: \"يتقارب الزمان، ويقبض العلم، وتظهر الفتن، ويلقى الشح، ويكثر الهرج\"، قالوا: وما الهرج يا رسول الله؟ قال: \"القتل\" (^٣).\nرواه حرملة (^٤)، عن ابن وهب، عن يونس، عن الزهري، قال: حدثني حميد (^٥).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) هو: الحكم بن نافع البهراني، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، رقم ١١)، وأخرجه البخاري في صحيحه (كتاب الفتن -باب ظهور الفتن-٦/ ٢٥٩٠، رقم ٦٦٥٢) من طريق معمر عن الزهري.\nفائدة الاستخراج: أتم المصنف لفظ رواية أبي اليمان، واقتصر مسلم على طرف المتن، وأحال على رواية يونس.\n(^٤) ابن يحيى، وهو شيخ مسلم في هذا الحديث.\n(^٥) هذه الرواية أخرجها مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧ - رقم ١١ مكرر) من طريق حرملة بن يحيى عن ابن وهب به.","vol":"20","page":317},{"text":"١١٧٢١ - حدثنا أبو أمية، حدثنا علي بن بحر، حدثنا هشام بن\n⦗٣١٨⦘ يوسف، حدثنا (^١) معمر (^٢)، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، عن النبي ﷺ قال: \"يتقارب الزمان، وتظهر الفتن، ويلقى الشح، ويكثر الهرج\"، قالوا: وما الهرج يا رسول الله؟ قال: \"القتل\" (^٣).\nكذا رواه عبد الأعلى (^٤) عن معمر.\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) ابن راشد الأزدي، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. -٤/ ٢٠٥٧ - رقم ١٢) من طريق أبي بكر بن أبي شيبة عن عبد الأعلى عن معمر به.\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٢٠).\n(^٤) ابن عبد الأعلى البصري، ومن طريقه أخرج مسلم الحديث كما تقدم.","vol":"20","page":317},{"text":"١١٧٢٢ - حدثني أبو عبد الرحمن النسائي، حدثنا نوح بن حبيب (^١)، حدثنا إبراهيم ابن خالد (^٢)، حدثنا رباح بن زيد (^٣)، عن معمر (^٤)، عن الزهري، عن ابن المسيب، عن أبي هريرة قال: قال النبي ﷺ\n⦗٣١٩⦘ مثله: أيم هو يا رسول الله؟ قال: \"القتل\" (^٥).\n_________\n(^١) القومسي، أبو محمد البذشي.\n(^٢) ابن عبيد القرشي، أبو محمد الصنعاني المؤذن، مات على رأس المائتين.\nوثقه ابن معين، وأحمد، وابن حجر.\nانظر: تاريخ أسماء الثقات لابن شاهين (ص ٣٣، رقم ٤١)، تهذيب الكمال (٢/ ٧٩)، التقريب (ص ٨٩).\n(^٣) القرشي مولاهم، الصنعاني.\n(^٤) ابن راشد الأزدي، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٧٢١).","vol":"20","page":318},{"text":"١١٧٢٣ - ز- حدثنا الزعفراني، حدثنا كثير بن هشام ح\nوحدثنا هلال بن العلاء، حدثنا حسين بن عياش قالا: حدثنا جعفر بن برقان (^١)، حدثنا يزيد بن الأصم (^٢)، عن أبي هريرة قال: قال النبي ﷺ: \"تظهر الفتن، ويكثر الهرج\" قلنا: وما الهرج؟ قال: \"القتل\"، قال: \"ويقبض العلم\".\nقال: فسمعها عمر بن الخطاب ﵁ من أبي هريرة يأثرها عن النبي ﷺ، فقال عمر: أما إن قبض العلم ليس من صدور الرجال، ولكنه فناء العلماء (^٣).\n_________\n(^١) الكلابي مولاهم، أبو عبد الله الجزري الرقي.\n(^٢) واسم الأصم: عمرو بن عبيد بن معاوية البكائي -بفتح الموحدة والتشديد- وكنية يزيد الأصم: أبو عوف الكوفي. التقريب (صـ ٥٩٩).\n(^٣) الحديث من زيادات المصنف، ورجال الإسناد ثقات.\nوالحديث أخرجه أحمد في المسند (٢/ ٤٨١) بدون قوله: \"قلنا وما الهرج؟ قال: القتل\"، وفيه قول عمر، أخرجه من طريق وكيع عن جعفر بن برقان به.\nوأخرجه البزار في مسنده (١/ ١٢٥، رقم ٢٣٦ كشف الأستار) بنفس لفظ المصنف، من طريق أبي نعيم الفضل بن دكين عن جعفر به.\nوأخرجه البيهقي في المدخل (ص ٤٥٠ - رقم ٨٤٩)، وابن عبد البر في جامع بيان العلم وفضله (١/ ٥٨٥، رقم ١٠٠٢) بنفس لفظ المصنف، من طريق محمد بن كناسة عن جعفر به. =\n⦗٣٢٠⦘ = قال الهيثمي في المجمع (١/ ٢٠٢): \"وهو في الصحيح، خلا قول عمر، ورجاله رجال الصحيح\".\nوهو كما قال ﵀، فإن الحديث في الصحيحين دون قول عمر بن الخطاب ﵁، وقد تقدم تخريجه، انظر: حديث رقم (١١٧٢٠).","vol":"20","page":319},{"text":"١١٧٢٤ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تقوم الساعة حتى يكثر فيكم المال، فيفيض حتى يهم رب المال من يتقبل (^٢) منه صدقته\"، قال: \"ويقبض العلم، ويقترب الزمان، وتظهر الفتن، ويكثر الهرج\" (^٣)، قالوا: والهرج أيم هو يا رسول الله؟ قال: \"القتل، القتل\" (^٤).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) في (ك): \"يقبل\".\n(^٣) في (ك ٥/ ٢٥٨/ أ).\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان-٤/ ٢٠٥٧، ٢٠٥٨، رقم ١٢ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: تخريج حديث رقم (١١٧٢٠).\nفائدة الاستخراج: ساق المصنف لفظ رواية عبد الرزاق عن معمر، واقتصر مسلم على ذكر الإسناد، ثم أحال على لفظ رواية حميد عن أبي هريرة، وبين أن رواية عبد الرزاق ليس فيها قوله: \"ويلقى الشح\".","vol":"20","page":320},{"text":"١١٧٢٥ - حدثنا أبو علي الزعفراني، حدثنا عمرو بن محمد\n⦗٣٢١⦘ العنقزي (^١)، [قال] (^٢): أخبرنا حنظلة (^٣) الجمحي قال: سمعت سالم بن عبد الله بن عمر يقول: رأيت أبا هريرة في سوق المدينة ما لا أحصيه وهو يقول: \"يقبض العلم، وتظهر الفتن، ويكثر الهرج\" قالوا: يا رسول الله! وما الهرج؟ فأشار بيده، يعني القتل (^٤).\n_________\n(^١) بفتح العين المهملة والقاف، بينهما النون الساكنة، وفي آخرها الزاي المعجمة: نسبة إلى العنقز، لأنه كان يبيعه، فنسب إليه.\nوالعنقز: أصل القصب الغض، وهو المرزنجوش، ولا ينبت في بلاد العرب.\nالأنساب (٩/ ٣٩٧)، لسان العرب (٥/ ٣٨٤، ٣٨٥).\n(^٢) زيادة من (ك).\n(^٣) ابن أبي سفيان بن عبد الرحمن القرشي الجمحي المكي، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان- ٤/ ٢٠٥٧، ٢٠٥٨، رقم ١٢ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٢٠).\nفوائد الاستخراج: ١/ ساق المصنف لفظ رواية حنظلة عن سالم، واقتصر مسلم على ذكر الإسناد، ثم أحال على لفظ رواية حميد عن أبي هريرة، ثم بين أن رواية حنظلة وسالم ليس فيها قوله: \"ويلقى الشح\".\n٢ / ليس في رواية حنظلة قوله: \"يتقارب الزمان\".\n٣ / أن تفسير النبي ﷺ للهرج في رواية حنظلة عن سالم جاء بالفعل دون القول \"فأشار بيده\"، قال الراوي: يعني القتل، وفي رواية حميد: أن التفسير وقع من لفظ الرسول ﷺ.","vol":"20","page":320},{"text":"١١٧٢٦ - حدثنا عباس الدوري، حدثنا أبو عاصم النبيل، عن\n⦗٣٢٢⦘ حنظلة (^١)، قال: سمعت سالمًا يقول: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"يقبض العلم، وتظهر الفتن، ويكثر الهرج\"، قالوا: يا رسول الله! وما الهرج؟ فقال بيده هكذا (^٢).\nوأرانا أبو عاصم كأنه يضرب عنق إنسان (^٣) وأراناه أبو عوانة (^٤).\n_________\n(^١) ابن أبي سفيان الجمحي، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٧٢٥).\n(^٣) في (ك): \"الإنسان\".\n(^٤) أبو عوانة هو المصنف ﵀.","vol":"20","page":321},{"text":"١١٧٢٧ - حدثنا محمد بن يحيى، حدثنا محمد بن عيسى، حدثنا إسماعيل -يعني ابن جعفر-، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"لا تقوم الساعة حتى يقوم ثلاثون كذابًا كلهم يزعم أنه رسول الله، وحتى يقبض العلم، وتظهر الفتن، ويكثر الهرج\" قالوا: يا رسول الله! وما الهرج؟ قال: \"القتل\" ثلاث مرات (^١).\n⦗٣٢٣⦘ أخرج مسلم عن ابن وهب عن عمرو بن الحارث عن أبي يونس عن أبي هريرة [عن النبي ﷺ] (^٢) (^٣).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. -٤/ ٢٠٥٧ - رقم ١٢ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: تخريج الحديث رقم (١١٧٢٠).\nفوائد الاستخراج:\n١/ ساق المصنف لفظ رواية إسماعيل بن جعفر، واقتصر مسلم على ذكر الإسناد، ثم بين أن رواية إسماعيل عن العلاء ليس فيها قوله: \"ويلقى الشح\". =\n⦗٣٢٣⦘ = ٢/ تكرار قوله ﵊: \"القتل\" ثلاث مرات.\n(^٢) زيادة من (ك).\n(^٣) رواية ابن وهب عن عمرو بن الحارث: أخرجها مسلم في صحيحه (كتاب العلم - باب رفع العلم وقبضه .. - ٤/ ٢٠٥٧، ٢٠٥٨، رقم ١٢ مكرر).","vol":"20","page":322},{"text":"<span data-type='title' id=toc-1458>باب: إباحة تسمية المفتي جاهلًا إذا أفتى بغير علم، وأنه ضال مضل، واتخاذهم الناس رؤوسًا عند عدم العلماء، والدليل على أن العلم هو الفقه والفهم لا كتابته، وأن الهدى بالفهم</span>","vol":"20","page":324},{"text":"١١٧٢٨ - حدثنا ابن أبي رجاء، حدثنا وكيع (^١)، حدثنا هشام بن عروة، عن أبيه، عن عبد الله بن عمرو [بن العاص] (^٢) قال: قال النبي ﷺ: \"إن الله لا يقبض العلم انتزاعًا من الناس، ولكن يقبضه بقبض العلماء، حتى إذا لم يبق عالم اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٣).\n⦗٣٢٥⦘ قال هشام: قال أبي: لم يزل أمر بني إسرائيل معتدلًا حتى فشا فيهم أبناء سبايا الأمم، فقالوا (^٤) فيهم بالرأي، فضلوا وأضلوا\" (^٥).\n_________\n(^١) ابن الجرح، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه، وظهور الجهل والفتن في آخر الزمان -٤/ ٢٠٥٨ - رقم ١٣)، وأخرجه البخاري في صحيحه (كتاب العلم -باب كيف يقبض العلم - ١/ ٥٠ - رقم ١٠٠) من طريق مالك عن هشام بن عروة.\nفائدة الاستخراج:\nزيادة قول عروة في آخر الحديث، وليس هو عند مسلم.\n(^٤) جاء في (ك): \"فقال\".\n(^٥) قول عروة هذا لم يخرجه مسلم في صحيحه، وإسناد المصنف إلى عروة صحيح، وهو موقوف عليه. وأخرجه ابن عبد البر من طريق يحيى بن أيوب عن هشام به، ومن طريق سفيان بن عيينة عن هشام به (جامع بيان العلم وفضله ٢/ ١٠٤٧ و١٠٥٢ - رقم ٢٠١٥ و٢٠٣١)، وقد رواه البزار في مسنده (١/ ٩٦ - كشف الأستار) من طريق قيس بن الربيع عن هشام بن عروة عن أبيه عن عبد الله بن عمرو بن العاص مرفوعًا، قال البزار: \"لا نعلم أحدًا قال عن هشام عن أبيه عن عبد الله إلا قيسًا، ورواه غيره مرسلًا\"، وقال الهيثمي: \"وفيه قيس بن الربيع، وثقه شعبة والثوري، وضعفه جماعة، وقال ابن القطان: هذا إسناد حسن\" (مجمع الزوائد ١/ ١٨٠).\nوانظر كلام الأئمة حول قيس في: تهذيب الكمال (٢٤/ ٢٥)، وقال ابن حجر: (صدوق تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه فحدث به\" التقريب (ص ٤٥٧)، ولا شك أن الأئمة الثقات الحفاظ من أصحاب هشام؛ كـ وكيع وابن عيينة ويحيى بن أيوب أوقفوه على عروة، وهو الصواب، وأن رواية الرفع ضعيفة.\nوقد جاء الحديث أيضًا مرفوعًا من طريق عبدة بن أبي لبابة عن عبد الله بن عمرو بن العاص، أخرجه ابن ماجة في سننه (المقدمة -باب اجتناب الرأي - ١/ ٢١ - رقم ٥٦)، وفي سنده: سويد بن سعيد الحدثاني، وجمهور الأئمة على تضعيفه كما تقدم.\nوللحديث شاهد من حديث أبي هريرة عند الدارقطني في سننه (٤/ ١٤٦)، إلا أن فيه الكلبي ضعيف جدًّا، وانظر: الجرح (٧/ ٢٧٠)، تهذيب الكمال (٢٥/ ٢٤٦).\nوالخلاصة: أن هذا الحديث لا يصح مرفوعًا، وإنما هو موقوف على عروة. =\n⦗٣٢٦⦘ = * اهتمام العلماء بحديث الباب:\nقال الحافظ ابن حجر ﵀: \"وقد اشتهر هذا الحديث من رواية هشام بن عروة، فوقع لنا من رواية أكثر من سبعين نفسًا عنه من أهل الحرمين والعراقين والشام وخراسان ومصر وغيرها\" أ. هـ.\nوقال الحافظ أيضًا: \"وذكر أبو القاسم عبد الرحمن بن الحافظ أبي عبد الله بن مندة في كتاب التذكرة: أن الذين رووه عن هشام أكثر من ذلك، وسرد أسماءهم، فزادوا على أربعمائة وسبعين نفسًا\"، وقد عد الإمام الذهبي في كتابه: سير أعلام النبلاء الرواة عن هشام، وسماهم (السير ٦/ ٣٦ وما بعدها)، وقد توسع المصنف في هذا الباب، وابن عبد البر في جامع بيان العلم وفضله، وابن حجر وغيرهم في ذكر طرق هذا الحديث، وقد جُمعت طرق هذا الحديث في جزء مستقل، كما نبه عليه الخطب البغدادي رحمه الله تعالى. انظر: جامع بيان العلم وفضله (١/ ٥٨٥ وما بعدها)، الجامع لأخلاق الرواي وآداب السامع (٢/ ٣٠٠)، فتح الباري (١/ ٢٣٥ و١٣/ ٢٩٧، ٢٩٩).","vol":"20","page":324},{"text":"١١٧٢٩ - حدثنا محمد بن عبد الله بن عبد الحكم، أخبرنا أنس بن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عبد الله بن عمرو أنه قال: سمعت رسول الله ﷺ يقول: \"إن الله لا ينزع العلم انتزاعًا [ينتزعه] (^٢) من الناس، ولكن يقبض العلم (^٣) بقبض العلماء، حتى إذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم،\n⦗٣٢٧⦘ فضلوا وأضلوا\" (^٤).\n_________\n(^١) ابن الزبير، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) (ك ٥/ ٢٥٨/ ب).\n(^٤) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":326},{"text":"١١٧٣٠ - حدثنا عباس الدوري، حدثنا محمد بن بشر العبدي ح\nوحدثنا الصغاني، وعمار بن رجاء، وجعفر بن عبد الواحد، ومحمد بن عبد الوهاب (^١)، قالوا: حدثنا جعفر بن عون، قالا: حدثنا هشام بن عروة (^٢)، عن أبيه، عن عبد الله بن عمرو قال: قال النبي ﷺ: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس، ولكن يقبض العلم بقبض العلماء، فإذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٣).\n_________\n(^١) ابن حبيب بن مهران العبدي، أبو أحمد الفراء النيسابوري (ت ٢٧٢ هـ).\nوثقه مسلم، والنسائي، وابن حجر. انظر: تهذيب الكمال (٢٦/ ٢٩)، تهذيب التهذيب (٩/ ٣٢٠)، التقريب (ص ٤٩٤).\n(^٢) ابن الزبير، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":327},{"text":"١١٧٣١ - حدثنا الدبري، عن عبد الرزاق، عن معمر، عن هشام بن عروة (^١)، عن أبيه، عن عبد الله بن عمرو، عن النبي ﷺ بنحوه (^٢).\n_________\n(^١) ابن الزبير، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":327},{"text":"١١٧٣٢ - حدثنا عبد الله بن أحمد بن أسيد الأصبهاني (^١) ببغداد، حدثنا عبد الرحمن بن عمر بن يزيد (^٢)، حدثنا ابن أبي عدي (^٣)، حدثنا محمد بن هشام بن عروة (^٤)، عن أبيه (^٥)، عن عروة، عن عبد الله بن عمرو، قال: قال رسول الله ﷺ: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس .. \" وذكر الحديث (^٦)\n_________\n(^١) أبو محمد (ت ٣١٠ هـ).\nقال أبو نعيم الأصبهاني: \"كثير الحديث، صاحب فوائد وغرائب، صنف المسند\"، وقال أبو الشيخ الأصبهاني: \"شيخ جليل كثير الحديث\"، قال الذهبي: \"الإمام المجود الحافظ الرحال، صاحب المسند الكبير\".\nانظر: ذكر أخبار أصبهان (٢/ ٦٥)، طبقات المحدثين بأصبهان (٣/ ٥١٩)، تاريخ بغداد (٩/ ٣٨٠)، السير (١٤/ ٤١٦).\n(^٢) ابن كثير الزهري، أبو الحسن الأصبهاني، لقبه: رسته.\n(^٣) هو: محمد بن إبراهيم بن أبي عدي السلمي.\n(^٤) ابن الزبير بن العوام القرشي.\nذكره ابن حبان في الثقات، وقال: \"من أهل المدينة، مستقيم الحديث جدًّا\".\nانظر: التاريخ الكبير (٢/ ٢٥٦)، الثقات (٧/ ٤٢٤).\n(^٥) هو: هشام بن عروة بن الزبير، وهو موضع الالتقاء.\n(^٦) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":328},{"text":"١١٧٣٣ - حدثنا يحيى بن عتاب (^١) الحبال (^٢)، حدثنا أبو غسان\n⦗٣٢٩⦘ مالك بن الخليل (^٣)، [قال] (^٤): حدثنا ابن أبي عدي، عن محمد بن هشام بن عروة بإسناده (^٥) مثله: \"ينتزعه ولكن يقبض العلماء بعلمهم، فإذا لم يبق عالم اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\"، قال: ثم لقيته بعد سنة فحدثنيه (^٦).\nلم أكتب (^٧) لمحمد بن هشام غير هذا الحديث.\n_________\n(^١) لم أقف عليه.\n(^٢) بفتح الحاء، وتشديد الباء وفتحها، بعدها الألف وفي آخرها اللام: هذه النسبة إلى =\n⦗٣٢٩⦘ = الحبل وفتله وبيعه. الإكمال (٢/ ٣٧٨)، الأنساب (٤/ ٣٨).\n(^٣) الأزدي البصري (ت ٢٥٠ هـ).\nقال النسائي: \"لا بأس به\"، ووثقه الذهبي، وقال ابن حجر: \"صدوق\".\nانظر: تهذيب الكمال (٢٧/ ١٣٣)، الكاشف (٢/ ٢٣٤)، التقريب (ص ٥١٧).\n(^٤) زيادة من (ك).\n(^٥) موضع الالتقاء هو: هشام بن عروة بن الزبير.\n(^٦) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. - ٤/ ٢٠٥٨، رقم ١٣ مكرر)، وتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٢٨).\n(^٧) القائل لهذه العبارة هو: المصنف، وسبب ذلك: أن محمد بن هشام لم يكن من رواة الحديث المشهورين، حيث لم يخرج له في الكتب الستة وغيرها مما اعتمده المزي في تهذيب الكمال، ولم يترجم له المزي في تهذيبه، ولم يذكره المزي في الرواة عن أبيه هشام بن عروة في تهذيب الكمال.","vol":"20","page":328},{"text":"١١٧٣٤ - حدثنا البزيعي هارون بن داود (^١)، حدثنا أبو أسامة (^٢)، عن هشام بن عروة قال: أخبرني أبي، عن عبد الله بن عمرو، عن النبي ﷺ\n⦗٣٣٠⦘ مثله، إلا أنه قال: \"حتى لم يترك\" (^٣).\n_________\n(^١) ابن بزيع البزيعي، من أهل البصرة.\n(^٢) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. -٤/ ٢٠٥٨ - رقم ١٣ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: تخريج الحديث رقم (١١٧٢٨).\nفائدة الاستخراج: ساق المصنف لفظ رواية حماد بن أسامة، واقتصر مسلم على الإسناد، وأحال على لفظ رواية جرير، ولفظ رواية جرير \"حتى إذا لم يترك\"، ولفظ رواية حماد: \"حتى لم يترك\".","vol":"20","page":329},{"text":"١١٧٣٥ - حدثنا أبو الأزهر، حدثنا مالك بن سُعير (^١)، عن هشام بن عروة (^٢)، عن أبيه، عن عبد الله بن عمرو قال: قال رسول الله ﷺ: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس، ولكن يقبض العلم بقبض العلماء، فإذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٣).\n_________\n(^١) بالتصغير، وآخره راء: ابن الخمس التميمي، أبو محمد الكوفي. التقريب (صـ ٥١٧).\n(^٢) ابن الزبير، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":330},{"text":"١١٧٣٦ - حدثنا (^١) يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك بن أنس، وسعيد بن (^٢) عبد الرحمن (^٣)، عن هشام بن\n⦗٣٣١⦘ عروة (^٤)، عن أبيه، عن عبد الله ابن عمرو .. وذكر نحوه (^٥).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) (ك ٥/ ٢٥٩/ أ).\n(^٣) الجمحي.\n(^٤) ابن الزبير، وهو موضع الالتقاء.\n(^٥) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":330},{"text":"١١٧٣٧ - حدثنا أبو أمية، حدثنا محمد بن كناسة، عن هشام بن عروة (^١)، عن أبيه، عن عبد الله بن عمرو .. مثل حديث محمد بن بشر، وجعفر بن عون (^٢)، إلا أنه حدّث: \"رؤوسًا جهّالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٣).\n_________\n(^١) ابن الزبير، وهو موضع الالتقاء.\n(^٢) انظر: روايتهم في حديث رقم (١١٧٣٠).\n(^٣) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":331},{"text":"١١٧٣٨ - حدثنا محمد بن عبد الحكم، حدثنا أشهب (^١)، عن مالك ح\nوحدثنا سعدان بن يزيد، حدثنا إسحاق بن يوسف (^٢)، حدثنا سفيان الثوري ح\nوحدثنا أبو أمية، حدثنا أبو نعيم، وقبيصة، عن سفيان (^٣) ح\nوحدثنا أبو أمية، حدثنا أحمد بن يونس، حدثنا زهير، قالوا\n⦗٣٣٢⦘ حدثنا هشام بن عروة (^٤)، بإسناده مثل حديث مالك بن سُعير (^٥) بنحوه (^٦).\n_________\n(^١) ابن عبد العزيز بن داود بن إبراهيم القيسي العامري، أبو عمرو الفقيه المصري، قيل: اسمه مسكين وأشهب لقب.\n(^٢) الأزرق.\n(^٣) الثوري.\n(^٤) موضع الالتقاء في الأسانيد الأربعة هو: هشام بن عروة.\n(^٥) انظر: حديث مالك بن سعير عند المصنف برقم (١١٧٣٥).\n(^٦) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":331},{"text":"١١٧٣٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني مالك، وسعيد بن عبد الرحمن الجمحي، عن هشام بن عروة (^١)، عن أبيه، عن عبد الله بن عمرو قال: سمعت النبي ﷺ يقول: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس، ولكن يقبض العلم بقبض العلماء، حتى إذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٢).\nرواه يزيد بن هارون (^٣) وبدل بن المحبر (^٤) عن شعبة، عن هشام.\n_________\n(^١) ابن الزبير، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٧٢٨).\n(^٣) رواية يزيد بن هارون عن شعبة عن هشام بن عروة أخرجها مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. - ٤/ ٢٠٥٨ - رقم ١٣ مكرر).\n(^٤) رواية بدل بن المحبر أخرجها ابن عساكر في تاريخ دمشق (٥١/ ١٠١) ترجم (٥٩٤٨).","vol":"20","page":332},{"text":"١١٧٤٠ - حدثنا أبو الأزهر، حدثنا عمير (^١) بن عبد المجيد\n⦗٣٣٣⦘ الحنفي، حدثنا عبد الحميد بن جعفر، عن أبيه ح\nوحدثنا أسيد بن عاصم (^٢)، ومحمد بن الحسن الأصبهاني (^٣)، قالا: حدثنا بكر بن بكار (^٤)، حدثنا عبد الحميد بن جعفر، عن أبيه، عن عمر بن الحكم، عن عبد الله بن عمرو بن العاص قال: قال رسول الله ﷺ: \"إن الله لا يذهب بالعلم انتزاعًا ينتزعه من الناس، ولكن يقبض العالم بعلمه، فإذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا\" (^٥).\n_________\n(^١) هذا هو الصواب، وهو المثبت في مصادر ترجمته، وفي الرواة عن عبد الحميد بن =\n⦗٣٣٣⦘ = جعفر، وجاء في الأصل، ونسخة (ك): \"عمر\"، والصواب كما تقدم هو: عمير، وهو: أبو المغيرة البصري.\nقال ابن معين: \"صالح\"، وقال أبو حاتم: \"ليس به بأس\"، وذكره ابن حبان في الثقات. انظر: الجرح (٦/ ٣٧٧)، الثقات (٨/ ٥٠٩).\n(^٢) أبو الحسين الثقفي.\n(^٣) لم أقف عليه.\n(^٤) أبو عمرو القيسي.\n(^٥) انظر: تخريج الحديث رقم (١١٧٢٨).","vol":"20","page":332},{"text":"١١٧٤١ - حدثنا إبراهيم بن مرزوق، [قال] (^١): حدثنا عبد الله بن حمران (^٢)، حدثنا عبد الحميد بن جعفر، [قال] (^٣): حدثني أبي\n⦗٣٣٤⦘ جعفر، عن عمرو بن الحكم، عن عبد الله بن عمرو، عن النبي ﷺ بمثله، قال: \"ولكن يقبض العالم بعلمه، فإذا لم يبق عالم (^٤) اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا الناس فضلوا\" (^٥).\n_________\n(^١) زيادة من (ك).\n(^٢) موضع الالتقاء هو: عبد الله بن حمران.\n(^٣) زيادة من (ك).\n(^٤) في (ك): \"عالمًا\".\n(^٥) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه ...... - ٤/ ٢٠٥٨، رقم ١٣ مكرر).\nوتقدم تخريج البخاري للحديث، انظر: تخريج الحديث رقم (١١٧٢٨).\nفائدة الاستخراج: ساق المصنف ﵀ لفظ رواية عبد الله بن حمران، واقتصر مسلم على الإسناد، وأحال على لفظ رواية هشام بن عروة.","vol":"20","page":333},{"text":"١١٧٤٢ - حدثنا أبو عبيد الله، حدثنا عمي (^١)، حدثنا أبو شريح عبد الرحمن بن شريح المعافري، قال: حدثني أبو الأسود (^٢)، عن عروة بن الزبير، قال: قالت لي عائشة: يا ابن أختي (^٣)! بلغني أن عبد الله بن عمرو مارّ بنا حاجا، فالقه فسائله، فإنه قد حمل (^٤) عن النبي ﷺ علمًا كثيرًا، قال: فلقيته، فسألته عن أشياء يذكرها عن رسول الله ﷺ، قال عروة: فكان فيما ذكر أن النبي وصلى الله عليه وسلم قال: \"إن الله لا ينزع العلم من الناس انتزاعًا، ولكن يقبض العلماء، فيرفع العلم معهم ويبقى في الناس رؤوس\n⦗٣٣٥⦘ جهال، يفتونهم بغير علم، فضلوا وأضلوا\".\nقال عروة: فلما حدثت عائشة بذلك أعظمت ذلك وأنكرته، وقالت: أحدثك أنه سمع النبي ﷺ يقول هذا؟ قال عروة: حتى إذا كان قابل قالت لي إن ابن عمرو بن العاص قد قدم، فالقه ثم فاتحه الحديث، حتى تسأله عن الحديث الذي ذكره لك في العلم، قال: فلقيته فسألته، فذكره لي على نحو ما حدثني به في مرته (^٥) الأولى، قال عروة: فلما أخبرتها بذلك، قالت: ما أحسبه إلا قد صدق، وأراه لم يزد فيه شيئًا ولم ينقص (^٦).\n_________\n(^١) هو: عبد الله بن وهب القرشي مولاهم المصري، وهو موضع الالتقاء.\n(^٢) هو: محمد بن عبد الرحمن النوفلي، أبو الأسود المدني، يتيم عروة.\n(^٣) هكذا في (ك)، وجاء في الأصل: \"يا ابن أخي\".\n(^٤) (ك ٥/ ٢٥٩/ ب).\n(^٥) في (ك): \"في المرة\".\n(^٦) أخرجه مسلم في صحيحه (كتاب العلم -باب رفع العلم وقبضه .. - ٤/ ٢٠٥٩ - رقم ١٤)، وأخرجه البخاري في صحيحه (كتاب الاعتصام بالكتاب والسنة -باب ما يذكر في ذم الرأي -٦/ ٢٦٦٥ - رقم ٦٨٧٧) من طريق سعيد بن تليد، حدثني ابن وهب، حدثني عبد الرحمن بن شريح وغيره، عن أبي الأسود عن عروة به.\nفائدة الاستخراج: تسمية أبي شريح في إسناد المصنف، حيث جاء في صحيح مسلم بالكنية فقط.","vol":"20","page":334},{"text":"١١٧٤٣ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، [قال] (^٢): حدثني عبد الرحمن بن شريح، عن أبي الأسود،\n⦗٣٣٦⦘ عن عروة بن الزبير، عن عبد الله بن عمرو، عن النبي ﷺ بذلك (^٣).\n_________\n(^١) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٧٤٢).","vol":"20","page":335},{"text":"١١٧٤٤ - ز - وحدثنا يونس (^١) في كتاب العلم على أثر حديث ابن لهيعة (^٢)، عن أبي الأسود (^٣) بهذا المتن (^٤) كله على ما حدث به أبو شريح، وقال فيه: عن عبد الله بن عمرو، عن النبي ﷺ بذلك (^٥) (^٦).\nوقيل هذا متن حديث ابن لهيعة مثل حديث أبي شريح (^٧).\n_________\n(^١) ابن عبد الأعلى، ولم أقف على كتابه هذا في كتب الفهارس، والله أعلم.\n(^٢) حديث ابن لهيعة يرويه عنه ابن وهب، كما ذكر إسناده ومتنه ابن عبد البر في جامع بيان العلم وفضله (٢/ ١٠٣٧، رقم ١٩٩٤)، وحديث ابن لهيعة فيه زيادة على حديث أبي شريح، وهي قوله في آخر الحديث المرفوع: \"فيبقى ناس جهال يستفتون، فيفتون برأيهم، فيضلون ويضلون\".\nثم ساق ابن عبد البر على أثره حديث ابن وهب عن عبد الرحمن بن شريح عن أبي الأسود عن عروة عن عبد الله عن النبي ﷺ، ثم قال بذلك أيضًا.\nجامع بيان العلم وفضله (٢/ ١٠٣٨، رقم ١٩٩٥).\n(^٣) المدني، يتيم عروة، وهو موضع الالتقاء.\n(^٤) في (ك): \"الحديث\".\n(^٥) في (ك): \"كذلك\".\n(^٦) انظر: تخريج الحديث رقم (١١٧٤٢).\n(^٧) هذا في الجملة، وإلا فقد جاءت رواية ابن لهيعة بزيادة، وهي قوله: \"فيفتون برأيهم\"، وليست هذه الزيادة في رواية أبي شريح عن أبي الأسود، وإنما هي مما انفرد ابن لهيعة بروايته. =\n⦗٣٣٧⦘ = فقد روى الحديث الإمام البخاري في صحيحه من طريق سعيد بن تليد حدثني ابن وهب حدثني عبد الرحمن بن شريح وغيره عن أبي الأسود به، ثم ساق الحديث، وفيه: \"فيبقى ناس جهال يستفتون، فيفتون برأيهم فيضلون ويضلون .. \" الحديث.\nقال الحافظ ابن حجر: قوله: \"وغيره\" هو: ابن لهيعة، أبهمه البخاري لضعفه.\nوذكر الحافظ أبو الفضل بن طاهر: أن عبد الله بن وهب حدث بهذا الحديث عن أبي شريح وابن لهيعة جميعًا، وهو مثل اللفظ الذي هنا، ثم عطف عليه رواية أبي شريح، فقال: بذلك.\nثم قال ابن طاهر: \"ما كنا ندري هل أراد بقوله: \"بذلك\" اللفظ والمعنى، أو المعنى فقط، حتى وجدنا مسلمًا أخرجه عن حرملة بن يحيى عن ابن وهب عن عبد الرحمن بن شريح وحده، فساقه بلفظ مغاير للفظ الذي أخرجه البخاري\"، قال: \"فعرف أن اللفظ الذي حذفه البخاري هو لفظ عبد الرحمن بن شريح الذي أبرزه هنا والذي أورده (البخاري) هو لفظ الغير الذي أبهمه\" أ. هـ.\nفتح الباري (١٣/ ٢٩٧).\nقال الحافظ: \"وكنت أظن أن مسلمًا حذف ذكر ابن لهيعة عمدًا لضعفه، واقتصر على عبد الرحمن ابن شريح حتى وجدت الإسماعيلي أخرجه من طريق حرملة بغير ذكر ابن لهيعة، فعرفت أن ابن وهب هو الذي كان يجمعهما تارة، ويفرد ابن شريح تارة\" أ. هـ. فتح الباري (١٣/ ٢٩٧).\nالخلاصة: أن هذه الزيادة، وهي قوله: \"فيفتون برأيهم\" هي مما انفرد به عبد الله بن لهيعة، وقد تقدم بيان حاله وأنه ضعيف، وأما رواية العبادلة (عبد الله بن المبارك، وعبد الله بن وهب، وعبد الله بن يزيد المقري) عنه فإنها أقوى من غيرها، ومع هذا فهي لا تصل إلى درجة الاحتجاج إلا بمتابعة أخرى لابن لهيعة، كما يفهم هذا من صنيع الإمامين: الذهبي وابن حجر، حيث ذكر الإمام =\n⦗٣٣٨⦘ = الذهبي ابن لهيعة في تذكر الحفاظ، وختم ترجمته بقوله: \"يُروى حديثه في المتابعات ولا يحتج به\" (تذكرة الحفاظ ١/ ٢٣٩)، وقال الحافظ ابن حجر: \"وابن لهيعة وإن كان ضعيفًا فحديثه يكتب في المتابعات، ولا سيما ما كان من رواية عبد الله بن وهب، كما قال غير واحد من الأئمة\" (نتائج الأفكار ١/ ٣٢٥).","vol":"20","page":336},{"text":"١١٧٤٥ - وكتب إلي الحسن بن سفيان (^١) علي يدي عبد الله بن محمد (^٢)، يذكر أن حرملة بن يحيى (^٣) حدثهم: قال: حدثنا ابن وهب، قال: حدثني أبو شريح، أن أبا الأسود حدثه بمثله (^٤).\n_________\n(^١) ابن عامر بن عبد العزيز بن النعمان بن عطاء، أبو العباس الشيباني الخرساني النسوي (ت ٣٠٣ هـ)، قال ابن أبي حاتم: \"كتب إليّ وهو صدوق\". وقال ابن حبان: \"كان الحسن ممن رحل وصنف وحدث على تيقظ مع صحة الديانة والصلابة في السنة\"، وقال الحاكم: \"كان محدث خراسان في عصره، مقدمًا في الثبت والكثرة والفهم والفقه والأدب\"، وقال الذهبي: \"الإمام الحافظ الثبت\"، وقال في الميزان: \"ثقة مسند، ما علمت به بأسًا\". (انظر: الجرح (٣/ ١٦)، الميزان (٢/ ١٥)، السير (١٤/ ١٥٧)، طبقات علماء الحديث (٢/ ٤٢٤).\n(^٢) هو النسوي، هكذا في الرواة عن الحسن بن سفيان في السير، ولم أقف له على ترجمة.\n(^٣) التجيبي، وهو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٧٤٢).","vol":"20","page":338},{"text":"١١٧٤٦ - ز - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني عمرو بن الحارث (^١)، أن عباد بن سالم (^٢) حدثه عن [سالم (بن\n⦗٣٣٩⦘ عبد الله بن عمر] (^٣)، عن عبد الله بن عمر، عن عمر ﵁ قال: قال رسول الله ﷺ: \"من يرد الله أن يهديه يفهمه\" (^٤) (^٥).\n⦗٣٤٠⦘[من هنا لم يخرجاه] (^٦).\n_________\n(^١) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري.\n(^٢) التجيبي، كما صرح بذلك ابن كثير ﵀ في مسند الفاروق، والمزي في ذكر =\n⦗٣٣٩⦘ = شيوخ عمرو ابن الحارث، وعباد بن سالم التجيبي: ذكره البخاري في تاريخه، وسكت عنه، وكذلك ابن أبي حاتم في الجرح وسكت عنه، وذكره ابن حبان في الثقات، وجود الإمام ابن كثير حديثه هذا. انظر: التاريخ الكبير (٦/ ٣٨٠)، الجرح (٦/ ٨٠)، الثقات (٧/ ١٥٩)، مسند الفاروق (٢/ ٦٢٧).\n(^٣) هذا هو الصواب في هذا الإسناد، كما جاء ذلك عند ابن عبد البر في جامع بيَان العلم وفضله (١/ ٩٢، رقم ٨١)، والطحاوي في مشكل الآثار (٤/ ٣٩٤، رقم ١٦٩٢)، وكذا ساقه ابن كثير في مسند الفاروق (٢/ ٦٢٧)، وكذا جاء من طريق أحمد بن صالح عن ابن وهب، أخرجه البخاري في تاريخه الكبير معلقًا مجزومًا به (٦/ ٣٨).\nوأيضا فقد جاء في ترجمة عباد بن سالم أنه روي عن سالم بن عبد الله بن عمر (انظر مصادر ترجمته).\nوانظر أيضًا: بعض طرق هذا الحديث عند الخطيب ﵀ في كتابه \"الفقيه والمتفقه\" (١/ ٤) فقد جاء فيها أن عماد بن سالم يرويه عن سالم بن عبد الله بن عمر.\nوجاء في الأصل، ونسخة (ك): أن سالم بن عباد حدثه عن أبيه عن عبد الله بن عمر، وهنا خطأ، والصواب ما أثبته، والله أعلم.\n(^٤) هكذا في الأصل، ومشكل الآثار للطحاوي (٤/ ٣٩٤، رقم ١٦٩٢): \"يفهمه\"، وجاء في نسخة (ك)، وجامع بيان العلم وفضله لابن عبد البر (١/ ٩٢، رقم ٨١): \"يفقهه\".\n(^٥) إسناد المصنف رجاله ثقات، غير عباد بن سالم فإني لم أقف على تصريح بتوثيقه، سوى ذكر ابن حبان له في ثقاته، وتجويد الإمام ابن كثير لحديثه، والله أعلم.\nوقد حكم ابن كثير رحمه على هذا الإسناد فقال: \"هذا حديث جيد من هذا الوجه\" (مسند الفاروق ٢/ ٦٢٧)، وقال ابن حجر في الفتح: \"أخرجه ابن أبي =\n⦗٣٤٠⦘ = عاصم في كتاب العلم من طريق ابن عمر عن عمر مرفوعًا، وإسناده حسن\" (فتح الباري ١/ ١٩٤).\nقال ابن كثير ﵀: \"وهو في الصحيحين من حديث عبد الله بن وهب عن يونس عن ابن شهاب عن حميد بن عبد الرحمن عن معاوية ﵁\" أ. هـ.\n(مسند الفاروق ٢/ ٦٢٧).\nانظر: صحيح البخاري (كتاب العلم -باب من يرد الله به خيرًا يفقهه في الدين- ١/ ٣٩، رقم ٣٧)، وصحيح مسلم (كتاب الزكاة -باب النهي عن المسألة- ٢/ ٧١٩، رقم ١٠٠).\n(^٦) زيادة من (ك).","vol":"20","page":338},{"text":"١١٧٤٧ - ز - حدثنا الصغاني، حدثنا محمود بن غيلان (^١)، حدثنا عبد الرزاق ح\nوحدثنا الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عبد الله بن عمرو، عن النبي ﷺ قال: \"إن الله لا ينزع العلم من الناس بعد أن يعطيهم أياه، ولكن يذهب بالعلماء، كلما ذهب\n⦗٣٤١⦘ بعالم ذهب بما معه من العلم، حتى يبقى (^٢) من لا يعلم فيضل ويضلوا\" (^٣).\n_________\n(^١) العدوي مولاهم، أبو أحمد المروزي (ت ٢٣٩ هـ).\nقال الإمام أحمد: \"ثقة أعرفه بالحديث، صاحب سنة، قد حبس بسبب القرآن\"، ووثقه النسائي، وابن حجر.\nانظر: العلل رواية المروذي (ص ١٦٤، رقم ٢٨٩)، تاريخ بغداد (١٣/ ٨٩)، تهذيب الكمال (٢٧/ ٣٠٥)، التقريب (ص ٥٢٢).\n(^٢) (ك ٥/ ٢٦٠/ أ).\n(^٣) إسناد المصنف صحيح.\nوهذا الحديث في مصنف عبد الرزاق من رواية الدبري (١١/ ٢٥٤، رقم ٢٠٤٧١).\nوأخرجه ابن عبد البر في جامع بيان العلم وفضله (١/ ٥٨٨، رقم ١٠٠٧) من طريق الدبري به.\nوأخرجه النسائي في سننه الكبرى (كتاب العلم -باب كيف يرفع العلم؟ - ٣/ ٤٥٦، رقم ٥٩٠٨) من طريق محمد بن رافع عن عبد الرزاق به.\nقال الحافظ ابن حجر: \"رواية معمر عن الزهري عن عروة عن عبد الله هي المعتمدة، وهي في مصنف عبد الرزاق\" أ. هـ (فتح الباري ١٣/ ٢٩٩).","vol":"20","page":340},{"text":"١١٧٤٨ - ز - حدثنا أبو أمية، حدثنا يعقوب بن محمد (^١) الزهري، حدثنا المنكدر بن محمد بن المنكدر (^٢)، قال: حدثنا ابن شهاب،\n⦗٣٤٢⦘ عن عروة، عن عبد الله بن عمرو، عن النبي ﷺ (^٣).\n_________\n(^١) ابن عيسى بن عبد الملك بن حميد بن عبد الرحمن بن عوف الزهري المدني.\n(^٢) ابن المنكدر القرشي التيمي المدني (ت ١٨٠ هـ).\nضعفه ابن معين في رواية، وأبو زرعة، وأبو داود، والنسائي وغيرهم.\nوسبب هذا التضعيف هو: الخطأ في الرواية وعدم الحفظ، قال الخليلي: \"ليس في الحديث بذلك القوي، لم يرضوا حفظه\"، ولينه الذهبي، وابن حجر.\nانظر: تاريخ ابن معين رواية الدوري (٢/ ٥٩٠)، الجرح (٨/ ٤٠٦)، المجروحين (٣/ ٢٤)، الإرشاد (١/ ٣١٠، ٣١١)، تهذيب الكمال (٢٨/ ٥٦٢)، الميزان (٥/ ٣١٥، ٣١٦)، المغني (٢/ ٦٧٩)، الكاشف (٢/ ٢٩٨)، التقريب (ص ٥٤٧).\n(^٣) تقدم تخريج حديث الزهري عن عروة برقم (١١٧٤٧).","vol":"20","page":341},{"text":"١١٧٤٩ - ز - وحدثنا الصائغ بمكة، والدنداني قالا: حدثنا أحمد بن شبيب، حدثنا أبي (^١)، عن يونس (^٢)، عن الزهري، عن عروة، عن عائشة، عن النبي ﷺ قال: \"إن الله لا يقبض العلم انتزاعًا … \" وذكروا (^٣) الحديث (^٤).\n_________\n(^١) هو: شبيب بن سعيد الحبطي.\n(^٢) ابن يزيد الأيلي.\n(^٣) في (ك): \"وذكر الحديث\".\n(^٤) إسناد المصنف رجاله ثقات -[حيث إن أحمد بن شبيب وثقه أبو حاتم، ونقل ابن عدي توثيق أهل العراق له، كما تقدم، وكذلك أبوه: شبيب بن سعيد، وثقه ابن المديني، وأبو حاتم، وأبو زرعة وغيرهم كما تقدم]- ولكن هذه الرواية شاذة، تفرد يونس بهذا الإسناد، والصواب رواية معمر عن الزهري، حيث جعل الحديث من رواية عبد الله بن عمرو. والحديث أخرجه البزار في مسنده (١/ ١٢٣، ١٢٤، رقم ٢٣٣ كشف الأستار) من طريق عبد الله بن صالح كاتب الليث عن الليث عن يونس به.\nقال البزار: \"تفرد به يونس، ورواه معمر عن الزهري عن عروة عن عبد الله بن عمرو\" أ. هـ.\nوقال الحافظ ابن حجر: \"إن رواية معمر عن الزهري عن عروة عن عبد الله بن عمرو هي المعتمدة\"، ثم حكم على رواية شبيب بن سعيد عن يونس بالشذوذ. الفتح (١٣/ ٢٩٩).","vol":"20","page":342},{"text":"١١٧٥٠ - ز - حدثنا عبد العزيز بن حيان (^١) الموصلي، حدثنا سعيد بن حفص (^٢)، حدثنا العلاء بن سليمان الرقي (^٣)، حدثنا محمد بن عبيد الله بن شهاب الزهري، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس، ولكن يقبضه بقبض العلماء … \" وذكر الحديث (^٤).\n_________\n(^١) ابن صابر بن حريث، أبو القاسم الأزدي.\n(^٢) ابن عمر النفيلي، أبو عمرو الحراني.\n(^٣) كنيته: أبو سليمان.\nقال أبو حاتم: \"ليس بالقوي\"، وقال العقيلي: \"العلاء بن سليمان عن الزهري، ولا يتابع على حديثه\"، وقال ابن عدي: \"منكر الحديث، ويأتي بمتون ولها أسانيد لا يتابعه عليها أحد\"، وقال عمرو بن خالد: \"كانت في العلاء بن سليمان غفلة\".\nانظر: الجرح (٦/ ٣٥٦)، الضعفاء الكبير (٣/ ٣٤٥)، الكامل (٥/ ١٨٦٥)، الميزان (٤/ ٢١)، لسان الميزان (٤/ ١٨٤).\n(^٤) إسناد المصنف ضعيف، فيه: سليمان بن العلاء.\nوالحديث أخرجه العقيلي في الضعفاء (٣/ ٣٤٥)، وأخرجه الطبراني في الأوسط (١/ ٢٨١، رقم ٦٤٠٣ مجمع البحرين)، وأخرجه ابن عدي في الكامل (٥/ ١٨٦٥) كلهم من طريق العلاء بن سليمان الرقي به.\nوقال الطبراني: \"لم يروه عن الزهري عن أبي سلمة إلا العلاء، ورواه الناس عن الزهري عن عروة عن عائشة وأبي هريرة\" أ. هـ.\nوتقدم كلام ابن عدي والعقيلي أن العلاء لا يتابع على حديثه.","vol":"20","page":343},{"text":"١١٧٥١ - ز - حدثنا عباس الدوري، حدثنا عبيد الله بن\n⦗٣٤٤⦘ عبد المجيد (^١)، حدثنا هشام (^٢)، عن يحيى بن أبي كثير، عن عروة، عن عبد الله بن عمرو، عن النبي ﷺ قال: \"إن الله لا يقبض العلم انتزاعًا … \" وذكر الحديث (^٣).\n_________\n(^١) أبو علي الحنفي.\n(^٢) هو الدستوائي، كما قال الحافظ في الفتح (١٣/ ٢٩٩)، وجاء ذلك مصرحًا عند ابن عبد البر في جامع بيان العلم وفضله (١/ ٥٨٩ - رقم ١٠١١).\n(^٣) إسناد المصنف رجاله ثقات.\nوقد ورد الحديث عن يحيى بن أبي كثير من طريقين:\n١/ هشام الدستوائي عن يحيى به: أخرجه أبو داود الطيالسي في مسنده (ص ٣٠٢، رقم ٢٢٩٢) عن هشام به.\nومن طريق أبي داود الطيالسي أخرجه المصنف، كما سيأتي برقم (١١٧٥٣)، وابن عبد البر في جامع بيان العلم وفضله (١/ ٥٨٩، رقم ١٠١١).\n٢/ معمر عن يحيى به: أخرجه المصنف، كما سيأتي برقم (١١٧٥٢).\nوأخرجه عبد الرزاق في مصنفه من رواية الدبري (١١/ ٤٥٦، رقم ٢٠٤٧٧).","vol":"20","page":343},{"text":"١١٧٥٢ - ز -[و] (^١) حدثنا الدبري، عن عبد الرزاق، عن معمر، عن يحيى بن أبي كثير، عن عروة، عن عبد الله بن عمرو قال: أشهد أن النبي ﷺ قال: بمثله (^٢).\n_________\n(^١) زيادة من (ك).\n(^٢) انظر: تخريج الحديث رقم (١١٧٥١).","vol":"20","page":344},{"text":"١١٧٥٣ - ز - وحدثنا يونس بن حبيب، عن أبي داود (^١)، عن\n⦗٣٤٥⦘ هشام، عن يحيى بن أبي كثير، عن عروة، عن عبد الله بن عمرو بمثله (^٢).\nإلى هنا لم يخرجاه.\n_________\n(^١) الطيالسي، وهذه الرواية في مسنده (ص ٣٠٢، رقم ٢٢٩٢).\n(^٢) انظر: تخريج الحديث رقم (١١٧٥١).","vol":"20","page":344},{"text":"١١٧٥٤ - حدثنا علي بن حرب الطائي، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي الضحى، عن عبد الرحمن بن هلال العبسي، عن جرير بن عبد الله البجلي، قال: خطبنا رسول الله ﷺ، فحث على الصدقة، فأبطأ الناس، حتى رؤي في وجهه الغضب، ثم إن رجلًا من الأنصار جاء بِصُرّة، فتتابع الناس حتى رؤي في وجهه البشر، فقال النبي ﷺ: \"من سن سنة حسنة كان له أجرها، ومثل أجر من عمل بها من غير أن ينقص من أجورهم شيء (^٢)، ومن سنّ سنَّة سيئة كان عليه وزرها ومثل وزر من عمل بها (^٣) من غير أن ينقص من أوزارهم شيء (^٤) \" (^٥).\n_________\n(^١) هو: محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٢) في (ك): \"شيئًا\".\n(^٣) في (ك): \"ووزر من عمل بها\".\n(^٤) في (ك): \"شيئًا\".\n(^٥) أخرجه مسلم في صحيحه (كتاب العلم -باب من سنة سنة حسنة أو سيئة- ٤/ ٢٠٦٠ - رقم ١٥ مكرر).\nفوائد الاستخراج: ١/ ساق المصنف لفظ رواية أبي معاوية، واقتصر مسلم على الإسناد وصدر الحديث فقط. =\n⦗٣٤٦⦘ = ٢/ التعريف بشيخ الأعمش، حيث جاء عند مسلم \"مسلم\" مهملًا، فذكره المصنف مبينًا له بذكر كنيته التي اشتهر بها: أبو الضحى.","vol":"20","page":345},{"text":"١١٧٥٥ - حدثنا عباس الدوري، حدثنا عمر بن حفص بن غياث، حدثنا أبي، عن (^١) الأعمش (^٢)، عن مسلم بن صبيح، وموسى بن عبد الله، عن عبد الرحمن بن هلال العبسي، عن جرير بن عبد الله قال: قال النبي ﷺ: \"من سن سنة حسنة كان له أجرها ومثل أجر من عمل بها من غير أن ينقص من أجورهم شيء (^٣)، ومن سن سنة سيئة (^٤) فعمل بها، كان عليه وزرها ومثل وزر من عمل بها من غير أن ينقص من أوزارهم شيء\" (^٥).\nرواه جرير (^٦) هكذا (^٧) عن الأعمش.\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) موضع الالتقاء هو: الأعمش.\n(^٣) في (ك): \"شيئًا\".\n(^٤) (ك ٥/ ٢٦٠/ ب).\n(^٥) أخرجه مسلم في صحيحه (كتاب العلم -باب من سن سنة حسنة أو سيئة- ٤/ ٢٠٥٩ - رقم ١٥) من طريق زهير بن حرب عن جرير بن عبد الحميد عن الأعمش به.\n(^٦) ابن عبد الحميد الضبي، وروايته أخرجها مسلم كما تقدم.\n(^٧) أي بمثل رواية حفص بن غياث عند المصنف، بدون ذكر القصة.","vol":"20","page":346},{"text":"١١٧٥٦ - حدثنا أبو داود الحراني، وعمار بن رجاء، قالا: حدثنا\n⦗٣٤٧⦘ محمد بن عبيد، حدثنا محمد بن أبي إسماعيل (^١)، عن عبد الرحمن بن هلال العبسي، عن جرير بن عبد الله قال: قال رسول الله ﷺ: \"لا يسن عبد سنة صالحة، فيعمل بها من بعده إلا كان له مثل أجر من عملها لا ينقص من أجره شيء (^٢)، ولا يسن (^٣) عبد سنة سوء فيعمل بها [من بعده] (^٤) إلا كان له مثل وزر من عملها لا ينقص من وزره شيء\" (^٥) (^٦).\nقال أبو داود: وأتاه ناس من الأعراب، فقالوا: يا رسول الله! إنه يأتينا أناس من مصدقيك فيظلمونا، فقال: \"أرضوا مصدقيكم\"، قالوا: وإن ظلمونا (^٧) يا رسول الله؟ قال: \"أرضوا مصدقيكم\"، قال جرير: فما صدر عني مصدق منذ سمعتها من رسول الله ﷺ إلا وهو عني\n⦗٣٤٨⦘ راض، ثم قال: \"من حرم الرفق حرم الخير\" (^٨).\n_________\n(^١) السلمي المدني، وهو موضع الالتقاء، واسم أبي إسماعيل: راشد.\n(^٢) في (ك): \"شيئًا\".\n(^٣) في (ك): \"ولا يستن\".\n(^٤) زيادة من (ك).\n(^٥) في (ك): \"شيئًا\".\n(^٦) أخرجه مسلم في صحيحه (كتاب العلم -باب من سن سنة حسنة أو سيئة- ٤/ ٢٠٦٠ - رقم ١٥ مكرر).\nفائدة الاستخراج: أتم المصنف لفظ رواية محمد بن أبي إسماعيل، واقتصر مسلم على ذكر صدر الحديث، وأحال على حديث الأعمش.\n(^٧) في (ك): \"ظلمنا\".\n(^٨) هذه الزيادة ليست في صحيح مسلم، وقد تقدم تخريجها والكلام عليها في حديث رقم (١١٣٠٦).","vol":"20","page":346},{"text":"١١٧٥٧ - حدثنا أبو داود الحراني، وأيوب بن سافري (^١)، قالا: حدثنا أبو الوليد (^٢)، حدثنا أبو عوانة (^٣)، عن عبد الملك بن عمير، عن المنذر بن جرير، عن أبيه، قال: كنت جالسًا عند النبي ﷺ فأتاه قوم مجتابي النمار (^٤)، متقلدي السيوف … وذكر الحديث (^٥).\n_________\n(^١) هو: أيوب بن إسحاق بن سافري.\n(^٢) الطيالسي.\n(^٣) هو: الوضاح بن عبد الله اليشكري، وهو موضع الالتقاء.\n(^٤) أي: قوم لابسي أزر مخططة، من صوف.\nوالنمرة: كل شملة مخططة، من مآزر الأعراب، وجمعها: نمار، كأنها أخذت من لون النمر، لما فيها من السواد والبياض. النهاية (٥/ ١١٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب العلم -باب من سن سنة حسنة أو سيئة- ٤/ ٢٠٦٠ - رقم ١٥ مكرر).","vol":"20","page":348},{"text":"١١٧٥٨ - حدثنا الصغاني، حدثنا أبو النضر (^١) ح\nوحدثنا عباس الدوري، حدثنا سعيد بن عامر (^٢) قالا: حدثنا\n⦗٣٤٩⦘ شعبة (^٣)، عن عون بن أبي جحيفة قال: سمعت المنذر بن جرير البجلي، عن أبيه قال: كنا عند رسول الله ﷺ صدر النهار، فجاءه قوم حفاة عراة، مجتابي النمار، عليهم الصوف .. فذكر الحديث.\nقال النبي ﷺ: \"من سن في الإسلام سنة حسنة، فعمل بها من بعده كان له أجره وأجر من عمل بها من بعده، لا ينقص من أجورهم شيئًا، ومن سن في الإسلام سنة سيئة كان عليه وزره، ووزر من عمل بها من بعده، ولا ينقص من أوزارهم شيئًا\" (^٤).\n_________\n(^١) هو: هاشم بن القاسم.\n(^٢) الضبعي، أبو محمد البصري.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) أخرجه مسلم في صحيحه (كتاب العلم -باب من سن سنة حسنة أو سيئة- ٤/ ٢٠٦٠ - رقم ١٥ مكرر).\nفائدة الاستخراج: ذكر المصنف لفظ رواية شعبة، وفيها ذكر القصة، واقتصر مسلم على ذكر الإسناد، وأحال على لفظ حديث عبد الرحمن بن هلال العبسي عن جرير بن عبد الله ﵁.","vol":"20","page":348},{"text":"١١٧٥٩ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن عون بن أبي جحيفة، قال: سمعت المنذر بن جرير، يحدث عن أبيه جرير (^٢) قال: كنا عند النبي ﷺ (^٣) .. فذكر نحوه (^٤).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) هكذا في (ك) وهو الصواب، وجاء في الأصل: \"عن أبيه عن جرير\" وهو خطأ.\n(^٣) (ك ٥/ ٢٦١/ أ).\n(^٤) انظر: تخريج الحديث رقم (١١٧٥٨).","vol":"20","page":349},{"text":"١١٧٦٠ - ز - حدثنا ابن الجنيد الدقاق، حدثنا أبو أحمد الزبيري، [قال] (^١): حدثنا إسماعيل (^٢) بن أبي إسحاق، حدثنا الحكم بن عتيبة (^٣)، عن أبي جحيفة: أن رسول الله ﷺ دهمه كثير من\n⦗٣٥١⦘ الناس -أراه قال: من قيس-، مجتاب النمار، متقلدي (^٤) السيوف … وذكر الحديث، قال النبي ﷺ بمثله وطوله (^٥) (^٦).\n_________\n(^١) زيادة من (ك).\n(^٢) ابن خليفة العبسي، أبو إسرائيل بن أبي إسحاق الملائي الكوفي.\nوثقه ابن معين في رواية.\nوضعفه في رواية أخرى، وكذلك ضعفه: النسائي، والذهبي وغيرهم، قال ابن المبارك: \"لقد من الله على المسلمين بسوء حفظ أبي إسرائيل\"، وقال الإمام أحمد: \"خالف الناس في أحاديث وكأنه عنده، قلت (ابنه عبد الله): إن بعض من قال: هو ضعيف، قال: لا، خالف في أحاديث\"، وقال أبو زرعة: \"صدوق، إلا أنه كان في رأيه غلوًّا\" (يقصد بذلك شتم عثمان ﵁، وترك ابن مهدي حديثه، وقال: \"كان يشتم عثمان\" (رضي الله عن عثمان).\nوقال أبو حاتم: \"حسن الحديث، جيد اللقاء، له أغاليط لا يحتج بحديثه، ويكتب حديثه، وهو سيء الحفظ\"، وقال ابن حجر: \"صدوق سيء الحفظ، نسب إلى الغلو في التشيع\".\nانظر: العلل للإمام أحمد برواية ابنه عبد الله (٢/ ٣٤٨)، تاريخ الدوري عن ابن معين (٢/ ٣٣)، التاريخ الكبير (١/ ٣٤٦)، الجرح (٢/ ١٦٦)، الكامل (١/ ٢٨٥)، تهذيب الكمال (٣/ ٧٧)، الميزان (١/ ٢٢٢)، الميزان (٦/ ١٦٤)، التقريب (ص ١٠٧).\n(^٣) بالمثناة، ثم الموحدة مصغرًا: أبو محمد الكندي الكوفي. التقريب (صـ ١٧٥)، توضيح المشتبه (٦/ ١٦٨)، المغني في ضبط الأسماء (صـ ١٧١).\n(^٤) في (ك): \"متقلدة\".\n(^٥) في (ك): \"بطوله\".\n(^٦) هذا الحديث من زيادات المصنف، وفي إسناده: إسماعيل بن أبي إسحاق (أبو إسرائيل الملائي) وهو ضعيف.\nوالحديث أخرجه ابن ماجة في سننه (المقدمة -باب من سن سنة حسنة أو سيئة- ١/ ٧٥، رقم ٢٠٧) من طريق أبي إسرائيل (وقع في المطبوع: إسرائيل، وهو خطأ، والصواب ما أثبته، كما جاء في تحفة الأشراف (٩/ ٩٧)، والزوائد للبوصيري، والرواة عن الحكم بن عتيبة، كما في تهذيب الكمال (٧/ ١١٧)، والله أعلم) عن الحكم به.\nقال البوصيري: \"هذا إسناد ضعيف، لضعف إسماعيل بن خليفة (أبو إسرائيل الملائي) وله شاهد في الصحيح من حديث جرير بن عبد الله\".\nمصباح الزجاجة في زوائد ابن ماجة (١/ ٩٠).\nيقصد بذلك: حديث جرير بن عبد الله البجلي في صحيح مسلم، وقد تقدم تخريجه برقم (١١٧٥٣).","vol":"20","page":350},{"text":"<span data-type='title' id=toc-1459>باب: ثواب العالم الداعي إلى الهدى، وعقاب المبتدع إلى ضلالته وبدعته</span>","vol":"20","page":352},{"text":"١١٧٦١ - حدثنا محمد بن يحيى، أخبرنا ابن أبي مريم، أخبرنا محمد بن جعفر، قال: قال: أخبرني العلاء (^١)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"من دعى إلى هدى كان له من الأجر مثل أجور من اتبعه، لا ينقص ذلك من أجورهم شيئًا، ومن دعى إلى ضلالة كان عليه من الإثم مثل آثام من اتبعه لا ينقص ذلك من آثامهم شيئًا\" (^٢).\n_________\n(^١) ابن عبد الرحمن بن يعقوب الحرقي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب العلم -باب من سن سنة حسنة أو سيئة- ٤/ ٢٠٦٠ - رقم ١٦).","vol":"20","page":352},{"text":"١١٧٦٢ - حدثنا محمد بن يحيى، حدثنا الحميدي، حدثنا عبد العزيز بن أبي حازم قال: حدثني العلاء (^١)، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"من دعى إلى هدى كان له من الأجر مثل أجور من اتبعه، ولا ينقص ذلك من أجورهم شيئًا، ومن دعى إلى ضلالة فعليه من الإثم مثل آثام من اتبعه، ولا ينقص ذلك من آثامهم شيء (^٢) \" (^٣).\n_________\n(^١) ابن عبد الرحمن، وهو موضع الالتقاء.\n(^٢) في (ك): \"شيئًا\".\n(^٣) انظر: تخريج الحديث رقم (١١٧٦١).","vol":"20","page":352},{"text":"<span data-type='title' id=toc-1460>باب: بيان السنة في الجلوس للناس في الفتيا، والمسائل في المسجد، والتوقيت في الجلوس لهم وتعليمهم</span>","vol":"20","page":353},{"text":"١١٧٦٣ - أخبرنا محمد بن يحيى، وحدثنا محمد بن عوف بن سفيان الطائي، قالا: حدثنا الربيع بن روح (^١) اللاحوني، حدثنا محمد بن حرب، حدثنا الزبيدي، عن الزهري (^٢)، عن عبد الرحمن بن عبد الله بن كعب قال: حدثني عمي، أن أباه كعبا كان يقول: كان رسول الله ﷺ إذا قدم من سفر بدأ بالمسجد ثم جلس للناس في فتياهم ومسائلهم (^٣).\n_________\n(^١) ابن خليد الحضرمي، أبو روح الحمصي اللاحوني.\n(^٢) موضع الالتقاء هو: الزهري.\n(^٣) أخرجه مسلم في صحيحه مطولًا في قصة توبة كعب بن مالك (كتاب التوبة - حديث توبة كعب بن مالك وصاحبيه -٤/ ٢١٢٠ - رقم ٥٣)، وموضع الشاهد (٤/ ٢١٢٣).\nوأخرجه البخاري في صحيحه (كتاب المغازي -باب حديث كعب بن مالك .. - ٤/ ١٦٠٣، رقم ٤١٥٦) من طريق الليث عن عقيل عن الزهري به، وموضع الشاهد (٤/ ١٦٠٤).\nفائدة الاستخراج: جاء في رواية الصحيحين \"ثم جلس للناس\"، فبينت رواية المصنف ﵀ أن جلوسه ﵊ للناس في المسجد إنما هو للفتيا والمسائل.","vol":"20","page":353},{"text":"<span data-type='title' id=toc-1461>مبتدأ كتاب الدعوات</span>","vol":"20","page":354},{"text":"<span data-type='title' id=toc-1462>باب: ثواب ذكر الله ﷿ في السر والعلانية، والدليل على أن من أيقن بالإجابة عند الدعاء والذكر لم يخيبه الله، وأن من يذكر الله عند مباشرة الأمور يُنصَر ويَغْلب</span>","vol":"20","page":354},{"text":"١١٧٦٤ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، ومحمد بن عبيد، عن الأعمش (^٢)، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"يقول الله ﷿: أنا عند ظن عبدي بي (^٣)، وأنا معه إذا ذكرني، فإن ذكرني في نفسه ذكرته في نفسي، وإن ذكرني في ملأٍ ذكرته في ملأ هم خير منهم، وإن اقترب إليّ شبرًا (^٤) اقتربت إليه\n⦗٣٥٥⦘ ذراعًا (^٥)، وإن أتاني يمشي تلقيته هرولة\".\nزاد محمد بن عبيد: \"وإن اقترب إليّ ذراعًا اقتربت إليه باعًا (^٦)، [وإن أتاني يمشي تلقيته هرولة] (^٧) \" (^٨).\n_________\n(^١) هو: محمد بن خازم الضرير، وهو موضع الالتقاء.\n(^٢) (ك ٥/ ٢٦١/ ب).\n(^٣) المعنى على ظاهره: أي أنه سبحانه عند ظن عبده به، يعني أنه تعالى يفعل بعبده ما ظنه العبد أنه يفعله به، فيظن الإجابة عند الدعاء، والقبول عند التوبة، والمغفرة عند الاستغفار، والإثابة عند العمل، إيمانًا بوعده تعالى، ولهذا جاء في الحديث: \"أنا عند ظن عبدي بي، إن ظن خيرًا فله، وإن ظن شرًّا فله\" (أخرجه أحمد وغيره)، وحديث: \"ادعوا الله وأنتم موقنون بالإجابة\" (أخرجه أحمد والحاكم وغيرهما).\nانظر: المسند (٣/ ٤٩١ و٢/ ١٧٧ و٣٩١)، المستدرك (١/ ٤٩٣)، فتح الباري (١٣/ ٣٩٧)، شرح كتاب التوحيد من صحيح البخاري للشيخ الغنيمان (١/ ٢٦٣).\n(^٤) الشبر: ما بين أعلى الإبهام وأعلى الخنصر. لسان العرب (٤/ ٣٩١).\n(^٥) الذراع: ما بين طرف المرفق إلى طرف الإصبع الوسطى.\nلسان العرب (٨/ ٩٣)، غريب الحديث (٢/ ٦٨٤).\n(^٦) الباع: هو قدر مد اليدين وما بينهما من البدن. النهاية (١/ ١٦٢)، لسان العرب (٨/ ٢١).\n(^٧) زيادة من (ك).\n(^٨) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب الحث على ذكر الله تعالى-٤/ ٢٠٦١ - رقم ٢ مكرر) من طريق ابن أبي شيبة وأبي كريب عن أبي معاوية.\nوأخرجه البخاري في صحيحه (كتاب التوحيد -باب قول الله تعالى ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾ [آل عمران: ٢٨] (٦/ ٢٦٩٤ - رقم ٦٩٧٠) من طريق حفص بن غياث عن الأعمش.","vol":"20","page":354},{"text":"١١٧٦٥ - حدثنا ابن عفان، حدثنا ابن نمير، عن الأعمش (^١)، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"يقول الله ﷿: أنا عند ظن عبدي بي، وأنا معه حين يذكرني، إن ذكرني في نفسه ذكرته في نفسي، وإن ذكرني في ملأٍ ذكرته في ملأٍ هم خير منهم، وإن تقرب إليّ شبرًا تقربت إليه ذراعًا، وإن تقرب إلي ذراعًا تقربت منه باعًا، وإن\n⦗٣٥٦⦘ أتاني يمشي أتيته هرولة\" (^٢).\nكذا رواه جرير (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٧٦٤).\n(^٣) ابن عبد الحميد الضبي، وروايته عند مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب الحث على ذكر الله تعالى-٤/ ٢٠٦١ - رقم ٢) من طريق قتيبة بن سعيد وزهير بن حرب كلاهما عن جرير به.","vol":"20","page":355},{"text":"١١٧٦٦ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ فذكر أحاديثًا -وقال: قال رسول الله ﷺ: \"إن الله ﷿ قال: إذا تلقاني عبدي بشبر تلقيته بذراع، وإذا تلقاني بذراع تلقيته بباع، وإذا تلقاني بباع جئته -أو قال: أتيته- بأسرع\" (^٢).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب الحث على ذكر الله تعالى-٤/ ٢٠٦١ - رقم ٣).\nفائدة الاستخراج: إن لفظ الحديث عند مسلم ﵀ \"جئته أتيته\"، فبينت رواية المصنف ﵀ أن ذلك بالشك \"جئته، أو قال: أتيته\"، وهكذا جاء بالشك في صحيفة عبد الرزاق عن معمر (صحيفة همام بن منبه ص ٣٤ - رقم ٨١).","vol":"20","page":356},{"text":"١١٧٦٧ - حدثنا يعقوب بن سفيان، وأبو أمية، قالا: حدثنا أبو النعمان عارم، حدثنا المعتمر بن سليمان (^١)، قال: سمعت أبي، قال:\n⦗٣٥٧⦘ حدثنا أنس بن مالك، أن أبا هريرة حدث عن رسول الله ﷺ أنه حدث عن ربه ﷿ أنه قال: \"إذا تقرب مني عبدي شبرًا تقربت منه ذراعًا، وإذا تقرب مني ذراعًا (^٢) تقربت منه بوعًا (^٣)، وإذا تقرب مني بوعًا أتيته أهرول\" أو كما قال (^٤).\n_________\n(^١) التيمي، وهو موضع الالتقاء.\n(^٢) في (ك): \"باعًا\".\n(^٣) البوع: هو مسافة ما بين الكفين إذا بسطتهما، وهو لغة هذيل. لسان العرب (٨/ ٢١).\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل الذكر والدعاء - ٤/ ٢٠٦٧، رقم ٢٠ مكرر).\nوأخرجه البخاري في صحيحه (كتاب التوحيد -باب ذكر النبي ﷺ روايته عن ربه -٦/ ٢٧٤١ - رقم ٧٠٩٩) من طريق يحيى القطان عن سليمان التيمي به.\nفوائد الاستخراج: ١/ أتم المصنف رواية المعتمر بن سليمان عن أبيه إسنادًا ومتنًا، واقتصر مسلم على ذكر بعض الإسناد، ثم أحال على رواية القطان وابن أبي عدي عن سليمان التيمي.\n٢/ ذكر الإمام مسلم أن رواية محمد بن عبد الأعلى عن المعتمر ليس فيها قوله ﷿: \"إذا أتاني يمشى أتيته هرولة\"، وجاءت رواية المصنف من طريق أبي النعمان عارم عن المعتمر بإثبات قوله ﷿ في الحديث: \"أتيته هرولة\".","vol":"20","page":356},{"text":"١١٧٦٨ - حدثنا محمد بن عوف، حدثنا موسى بن أيوب [النصيبي] (^١)، حدثنا المعتمر بن سليمان (^٢)، عن أبيه، عن أنس، أن أبا\n⦗٣٥٨⦘ هريرة حدث عن رسول الله ﷺ بمثله (^٣).\n_________\n(^١) زيادة من (ك).\n(^٢) التيمي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٦٧).","vol":"20","page":357},{"text":"١١٧٦٩ - حدثنا عمر بن شبة، حدثنا محمد بن أبي عدي (^١)، عن سليمان التيمي ح\nوحدثنا علي بن عثمان النفيلي، حدثنا أبو بشر (^٢) بكر بن خلف، حدثنا ابن أبي عدي، عن سليمان التيمي، عن أنس بن مالك، عن أبي هريرة، عن النبي ﷺ قال: \"إذا تقرب العبد مني شبرًا تقربت منه ذراعًا، وإذا تقرب مني ذراعًا تقربت [منه] (^٣) بوعًا -أو باعًا- (^٤)، وإذا تقرب مني باعًا أتيته هرولة\" (^٥).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: محمد بن أبي عدي.\n(^٢) (ك ٥/ ٢٦٢/ أ).\n(^٣) زيادة من (ك).\n(^٤) هكذا بالشك، وفي صحيح مسلم والبخاري ومستخرج الإسماعيلي، كما نبه على ذلك الحافظ في الفتح (١٣/ ٥٢٣)، وقد تقدمت رواية الحديث من طريق أبي صالح عن أبي هريرة بدون الشك، ولفظه: \"وإن تقرب إلي ذراعًا تقربت منه باعًا\" انظر: الحديث رقم (١١٧٦٤، ١١٧٦٥).\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل الذكر والدعاء -٤/ ٢٠٦٧، رقم ٢٠).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٦٧).\nفائدة الاستخراج: قرن الإمام مسلم في روايته بين يحيى القطان وابن أبي عدي، في الرواية عن سليمان التيمي، وفيها ذكر الرواية عن الله ﷿، وجاءت رواية =\n⦗٣٥٩⦘ = المصنف ببيان رواية ابن أبي عدي عن سليمان التيمي، وليس فيها ذكر الرواية عن الله ﷿.\nفتبين من ذلك أن اللفظ الذي ساقه مسلم هو لفظ يحيى القطان، وينبغي التنبيه إلى أن الرواة عن يحيى القطان اختلفوا في ذكر الرواية عن الله ﷿، فقد جاء في صحيح البخاري (كتاب التوحيد -باب ذكر النبي وروايته عن ربه- ٦/ ٢٧٤١ - رقم ٧٠٩٩) من طريق مسدد عن يحيى القطان عن سليمان التيمي عن أنس عن أبي هريرة قال: ربما ذكر النبي ﷺ قال: \"إذا تقرب العبد مني شبرًا.\". \"الحديث، قال الحافظ ابن حجر: \"كذا للجميع (أي رواة الصحيح) ليس فيه الرواية عن الله تعالى، وكذا أخرجه الإسماعيلي من رواية محمد بن خلاد عن يحيى القطان، وأخرجه من رواية محمد بن أبي بكر المقدمي عن يحيى، فقال فيه: عن أبي هريرة ذكر النبي ﷺ قال: \"قال الله ﷿ .. \" الحديث، وقال مسلم: حدثنا محمد بن بشار حدثنا يحيى هو ابن سعيد وابن أبي عدي كلاهما عن سليمان .. فذكره بلفظ: عن النبي ﷺ قال: قال الله عز جل\" أ. هـ (الفتح ١٣/ ٥٢٣).\nهكذا نجد أن الرواة عن يحيى القطان اختلفوا في ذكر الرواية عن الله ﷿، والصواب: هو إثبات ذلك، لأن المثبت مقدم، وقد صرح محمد بن أبي بكر المقدمي -وهو ثقة (تهذيب الكمال ٢٤/ ٥٣٤ وما بعدها، والتقريب ص ٤٧٠) - بذكر الرواية عن الله ﷿، كما في رواية الإسماعيلي.\nورواية محمد بن بشار عند مسلم تقوي أيضًا إثبات الرواية عن الله ﷿، ومما يقوي ذلك أيضا ما جاء في لفظ الحديث \"إذا تقرب العبد مني\" والمراد بذلك هو الله ﷾ والله أعلم","vol":"20","page":358},{"text":"١١٧٧٠ - حدثنا أبو أمية، حدثنا كثير بن هشام، حدثنا\n⦗٣٦٠⦘ جعفر بن برقان (^١)، حدثنا يزيد بن الأصم، عن أبي هريرة يرفعه إلى النبي ﷺ قال: \"يقول الله: عبدي عند ظنه بي، وأنا معه إذا دعاني\" (^٢).\n_________\n(^١) موضع الالتقاء هو: جعفر بن برقان.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل الذكر والدعاء -٤/ ٢٠٦٧ - رقم ١٩).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٦٤، ١١٧٦٧).","vol":"20","page":359},{"text":"١١٧٧١ - حدثنا عباس الدوري، حدثنا أمية بن بسطام (^١)، حدثنا يزيد بن زريع، حدثنا روح بن القاسم، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، عن رسول الله ﷺ: أنه كان يسير في قريب من مكة، فمر على جبل يقال له: جُمدان (^٢)، فقال رسول الله ﷺ: \"سيروا هذا جمدان، سيروا، سبق المفردون، [سبق المفردون] \" (^٣)، قالوا: يا رسول الله! وما المفردون؟ قال: \"الذاكرون الله كثيرًا والذاكرات\" (^٤).\n_________\n(^١) العيشي، وهو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٢) بضم الجيم وسكون الميم: وهو جبل بين قديد وعسفان.\nتوضيح المشتبه (٣/ ٣١٥)، لسان العرب (٣/ ١٣٢)، مراصد الإطلاع (١/ ٣٤٥).\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب الحث على ذكر الله تعالى-٤/ ٢٠٦٢ - رقم ٤).","vol":"20","page":360},{"text":"١١٧٧٢ - حدثنا علي بن سهل البزاز، حدثنا عفان، حدثنا\n⦗٣٦١⦘ عبد الرحمن بن إبراهيم (^١)، حدثنا العلاء بن عبد الرحمن (^٢)، عن أبيه، عن أبي هريرة قال: كان النبي ﷺ في طريق مكة، فأتى على جمدان، فقال: \"هذا جمدان، سيروا، سبق المفردون\"، قالوا: وما المفردون يا رسول الله؟ قال: \"الذاكرون الله كثيرًا والذاكرات\" (^٣).\n_________\n(^١) القاص المدني، نزيل كرمان.\n(^٢) ابن يعقوب الحرقي، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٧١).","vol":"20","page":360},{"text":"١١٧٧٣ - ز - حدثنا عباس الدوري، حدثنا محمد بن بشر العبدي، حدثنا عمر بن راشد (^١)، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة أو (^٢) عن أبي الدرداء -كذا قال ابن بشر- (^٣) قال: قال\n⦗٣٦٢⦘ رسول الله ﷺ: \"سيروا، سبق المفردون\"، قالوا: يا رسول الله! وما المفردون؟ قال: \"الذين أُهتروا (^٤) بذكر الله، يضع الذكر عنهم أثقالهم، فيأتون يوم القيامة خفافًا\" (^٥).\n_________\n(^١) ابن شجرة، أبو حفص اليمامي.\nقال الإمام أحمد: \"حديثه حديث ضعيف، حدث عن يحيى بن أبي كثير أحاديث مناكير، ليس حديثه حديثًا مستقيمًا\"، وضعفه ابن معين، وأبو داود، وابن حجر وغيرهم، وقال البخاري: \"حديثه عن يحيى بن أبي كثير مضطرب، ليس بقائم\".\nانظر: التاريخ رواية الدوري (٢/ ٤٢٩)، العلل للإمام أحمد رواية ابنه عبد الله (٣/ ١٠٨، رقم ٤٤٣٢)، الضعفاء الكبير للعقيلي (٣/ ١٥٧)، تهذيب الكمال (٢١/ ٣٤٠)، التقريب (ص ٤١٢).\n(^٢) في (ك): \"و\".\n(^٣) هكذا جاءت الرواية بالشك في رواية المصنف من طريق محمد بن بشر العبدي، وجزم أبو معاوية محمد بن خازم بأنه من طريق أبي هريرة، كما في رواية الترمذي -كما سيأتي-، وجاء عند ابن شاهين من طريق إبراهيم بن رستم عن =\n⦗٣٦٢⦘ = عمر بن راشد عن يحيى عن أبي سلمة عن أبي الدرداء ثم قال ابن شاهين: \"هكذا قال إبراهيم، والصواب: عن أبي هريرة\" (فضائل الأعمال ١/ ١٩٨).\n(^٤) بضم أوله، ثم الراء المهملة: أي ولعوا به، ولم يتحدثوا بغيره، وفي رواية الترمذي \"المستهترون\"، وفي رواية ابن شاهين: \"الذين يهترون\"، وكلها بمعنى الولوع بالشيء والإفراط فيه، حتى كأنه أهتر: أي خرف. النهاية (٥/ ٢٤٢)، لسان العرب (٥/ ٢٤٩).\n(^٥) هذا الحديث من زيادات المصنف، وفي إسناده: عمر بن راشد، وقد ضعفه الأئمة، خاصة في روايته عن يحيى بن أبي كثير، كما تقدم بيان ذلك في ترجمته.\nوالحديث أخرجه الترمذي في جامعه (كتاب الدعوات -باب في العفو والعافية- ٥/ ٥٣٩، رقم ٣٥٩٦) من طريق أبي معاوية الضرير عن عمر بن راشد عن يحيى عن أبي سلمة عن أبي هريرة مرفوعًا، وقال الترمذي: \"حسن غريب\" (تحفة الأشراف ١١/ ٧٧).\nوأخرجه ابن شاهين في فضائل الأعمال (١/ ١٩٨، رقم ١٦٨)، والطبراني في الكبير (كما في جامع المسانيد لابن كثير ١٣/ ٦٤٧، رقم ١١١٧٨) كلاهما من طريق عمر بن راشد عن يحيى عن أبي سلمة عن أبي الدرداء.\nوإسناد ابن شاهين إلى عمر بن راشد ضعيف، فيه: محمد بن أشرس، وهو ضعيف.\nانظر: الميزان (٤/ ٤٠٥).\nوإسناد الطبراني قال فيه الهيثمي في المجمع (١٠/ ٧٥): \"رواه الطبراني عن =\n⦗٣٦٣⦘ = شيخه عبد الله بن محمد بن سعيد بن أبي مريم، وهو ضعيف\"أ. هـ.\nوأما حديث أبي هريرة فقد تابع أبا سلمة فيه: عبد الرحمن بن يعقوب الجهني، أخرج حديثه الإمام أحمد في المسند (٢/ ٣٢٣)، والحاكم في المستدرك (١/ ٤٩٥) كلاهما من طريق أبي عامر العقدي عن علي بن المبارك عن يحيى بن أبي كثير عن عبد الرحمن بن يعقوب عن أبي هريرة.\nقال الحاكم: \"صحيح على شرط الشيخين ولم يخرجاه\" ووافقه الذهبي، وقال الهيثمي: \"هو في الصحيح غير من قوله: \"الذين يهترون\" .. إلى آخره، رواه أحمد وفيه: أبو يعقوب صاحب أبي هريرة ولم أعرفه، وبقية رجاله رجال الصحيح\" أ. هـ.\n* هكذا جاء في المطبوع من مجمع الزوائد، والذي في إسناد الإمام أحمد: \"ابن يعقوب\"، وجاءت تسميته عند الحاكم: \"عبد الرحمن بن يعقوب مولى الحرقة\"، وهو: والد العلاء بن عبد الرحمن، وهو ثقة من رجال مسلم (التقريب ص ٣٥٣).\nالخلاصة: نجد أن عمر بن راشد خالف علي بن المبارك إسنادًا ومتنًا:\nأما السند: فذكر أبا سلمة مكان عبد الرحمن.\nوأما المتن: فإنه أسقط منه تفسير المفردون، وزاد قوله: \"يضع الذكر .. \".\nولا شك أن علي بن المبارك أوثق من عمر بن راشد، وأن عليًّا من أوثق الناس في يحيى بن أبي كثير، كما نص عليه غير واحد من الأئمة (انظر: تهذيب الكمال ٢١/ ١١٢)، وقد تكلم في رواية الكوفيين عنه عن يحيى، وأن فيها ضعفًا كما نص على ذلك بعض الأئمة (انظر: تهذيب الكمال ٢١/ ١١٢، ١١٣ والتقريب ص ٤٠٤)، ولكن الراوي عنه في هذا الحديث هو: أبو عامر العقدي، وهو بصري (تهذيب الكمال ٨/ ٣٦٤)، فروايته عن علي صحيحة إن شاء الله.\nوحديث علي بن المبارك عن يحيى عن عبد الرحمن بن يعقوب عن أبي هريرة =\n⦗٣٦٤⦘ = صححه الشيخ أحمد شاكر في تحقيقه للمسند (٦/ ١٢٧، رقم ٨٢٧٣)، والألباني في السلسلة الصحيحة (٣/ ٣٠٤، رقم ١٣١٧)، وللحديث شاهد من حديث معاذ بن جبل، قال الهيثمي: \"أخرجه الطبراني، وفي إسناده: موسى بن عبيدة، وهو ضعيف\" (مجمع الزوائد ١٠/ ٧٥).","vol":"20","page":361},{"text":"<span data-type='title' id=toc-1463>باب: بيان ثواب من حفظ أسماء الله ﷿ وأحصاها </span>(^١)\n_________\n(^١) قال شيخ الإسلام ابن تيمية ﵀: \"الصواب الذي عليه جمهور العلماء هو: أن من أحصى التسعة والتسعين من أسمائه ﷿ دخل الجنة، وليس مراده أنه ليس له إلا تسعة وتسعين اسمًا\". درء تعارض العقل مع النقل (٣/ ٣٣٢).\nوذكر الإمام ابن القيم ﵀ ثلاث مراتب للإحصاء:\nالمرتبة الأولى: إحصاء ألفاظها وعددها، المرتبة الثانية: فهم معانيها ومدلولها، المرتبة الثالثة: دعؤه لها، كما قال تعالى: (ولله الأسماء الحسنى فادعوه بها)، وهو مرتبتان:\nإحداهما: دعاء ثناء وعبادة، والثاني: دعاء طلب ومسألة، فلا يثنى عليه إلا بأسمائه الحسنى وصفاته العلى، وكذلك لا يسئل إلا بها ﷾. (بدائع الفوائد ١/ ١٦٤).","vol":"20","page":364},{"text":"١١٧٧٤ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة، قال: قال أبو القاسم ﷺ: \"لله تسعة وتسعون اسمًا، مائة إلا واحدًا، من أحصاها دخل الجنة، إنه وتر يحب الوتر\" (^٢).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب في أسماء الله تعالى-٤/ ٢٠٦٣ - رقم ٦)، وأخرجه البخاري في صحيحه (كتاب =\n⦗٣٦٥⦘ = التوحيد، باب أن لله مائة اسم إلا واحدًا - ٦/ ٢٦٩١، رقم ٦٩٥٧) من طريق الأعرج عن أبي هريرة.\nفائدة الاستخراج: جمع مسلم بين رواية همام بن منبه وابن سيرين في لفظ واحد، وبين ما زاده همام في روايته، وفصل المصنف بين رواية همام وابن سيرين، كل بإسناد مستقل.","vol":"20","page":364},{"text":"١١٧٧٥ - حدثنا الدبري، عن عبد الرزاق (^١)، عن معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة.\nوعن (^٢) همام بن منبه، عن أبي هريرة، عن النبي ﷺ قال: \"لله تسعة (^٣) وتسعون (^٤) اسمًا، مائة إلا واحدًا، من أحصاها دخل الجنة\" (^٥).\n_________\n(^١) الصنعاني، وهو موضع الالتقاء، وقد أخرجه في مصنفه (١٠/ ٤٤٥، ٤٤٦ - رقم ١٩٦٥٦).\n(^٢) القائل: \"وعن همام\" هو: معمر بن راشد.\n(^٣) هكذا في مصنف عبد الرزاق، وهو الصواب، وجاء في الأصل ونسخة (ك): \"تسع\".\n(^٤) هكذا في الأصل ومصنف عبد الرزاق، وجاء في (ك): \"تسعين\".\n(^٥) انظر: تخريج الحديث رقم (١١٧٧٤).","vol":"20","page":365},{"text":"١١٧٧٦ - حدثنا الزعفراني، والصغاني، قالا: حدثنا روح (^١) (^٢)، حدثنا هشام (^٣)، عن محمد (^٤)، عن أبي هريرة، عن النبي ﷺ بمثله، يعني:\n⦗٣٦٦⦘ \"إن لله تسعة (^٥) وتسعين اسمًا، مائة غير واحد، من أحصاها دخل الجنة\" (^٦).\n_________\n(^١) ابن عبادة.\n(^٢) (ك ٥/ ٢٦٢/ ب).\n(^٣) ابن حسان القردوسي.\n(^٤) ابن سيرين، وهو موضع الالتقاء.\n(^٥) في (ك): \"تسعٌ\".\n(^٦) انظر: تخريج الحديث رقم (١١٧٧٤).","vol":"20","page":365},{"text":"١١٧٧٧ - حدثنا أبو غسان (^١) الدميري (^٢)، حدثنا عبد الوهاب (^٣)، حدثنا سعيد (^٤)، عن قتادة ح\nوحدثنا أبو عيسى الطوسي (^٥)، حدثنا حسين (^٦)، حدثنا شيبان (^٧)، عن قتادة، قال: حدثنا محمد بن سيرين (^٨)، عن أبي هريرة، عن\n⦗٣٦٧⦘ النبي ﷺ قال: \"إن لله تسعة وتسعين اسمًا، مائة غير واحد، من أحصاها دخل الجنة\" (^٩).\n_________\n(^١) مالك بن يحيى بن مالك بن كثير بن راشد الهمداني السوسي الدميري الكوفي، سكن الكوفة.\n(^٢) بفتح الدال المهملة وكسر الميم، وسكون الياء المنقوطة باثنتين من تحتها، وفي آخرها الراء: هذه النسبة إلى دميرة، وهي قرية بأسفل أرض مصر، قرب دمياط.\nالأنساب (٥/ ٣٧٨)، مراصد الأطلاع (٢/ ٥٣٦).\n(^٣) ابن عطاء الخفاف.\n(^٤) ابن أبي عروبة.\n(^٥) هو: موسى بن هارون بن عمرو الطوسي، نزيل بغداد (ت ٢٨١ هـ).\nوثقه الخطيب.\nانظر: الجرح (٨/ ١٦٨)، تاريخ بغداد (٣/ ٤٨١).\n(^٦) ابن محمد المروذي.\n(^٧) ابن عبد الرحمن التميمي مولاهم النحوي.\n(^٨) موضع الالتقاء في كلا الإسنادين هو: محمد بن سيرين.\n(^٩) انظر: تخريج الحديث رقم (١١٧٧٤).","vol":"20","page":366},{"text":"١١٧٧٨ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان بن عيينة (^١)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"إن لله تسعة وتسعين اسمًا، مائة غير واحد، من حفظها (^٢) دخل الجنة، وهو وتر يحب الوتر\" (^٣).\n_________\n(^١) موضع الالتقاء هو: سفيان بن عيينة.\n(^٢) في (ك): \"من أحصاها\".\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب في أسماء الله تعالى، وفضل من أحصاها - ٤/ ٢٠٦٢ - رقم ٥).\nوأخرجه البخاري في صحيحه (كتاب الدعوات -باب لله مائة اسم غير واحد -٥/ ٢٣٥٤، رقم ٦٠٤٧) من طريق علي بن المديني عن سفيان بن عيينة به.","vol":"20","page":367},{"text":"١١٧٧٩ - حدثنا أبو عوف عبد الرحمن عن بن مرزوق البزوري، حدثنا علي بن بحر، حدثنا حاتم بن إسماعيل، حدثنا ابن عجلان (^١)، عن أبي الزناد (^٢) بإسناده عن النبي ﷺ: \"لله تسعة وتسعون اسمًا، مائة إلا واحدًا، إنه وتر يحب الوتر\" (^٣).\n_________\n(^١) هو: محمد بن عجلان القرشي، أبو عبد الله المدني.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٧٨). =\n⦗٣٦٨⦘ = فائدة الاستخراج: أن رواية ابن عجلان عن أبي الزناد ليس فيها قوله: \"من أحصاها دخل الجنة\"، وهي مثبتة من طريق سفيان بن عيينة عن أبي الزناد، كما في رواية المصنف.","vol":"20","page":367},{"text":"١١٧٨٠ - حدثنا الربيع بن سليمان، حدثنا ابن وهب، أخبرني مالك بن أنس، وابن أبي الزناد (^١)، عن أبي الزناد (^٢)، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لله تسعة (^٣) وتسعون اسمًا، مائة إلا واحدًا، من أحصاها دخل الجنة، إنه (^٤) وتر يحب الوتر\" (^٥).\n_________\n(^١) هو: عبد الرحمن بن عبد الله بن ذكوان.\n(^٢) هو: عبد الله بن ذكوان، وهو موضع الالتقاء.\n(^٣) هذا هو الصواب، وجاء في الأصل ونسخة (ك): \"تسع\".\n(^٤) في (ك): \"إنه قال\".\n(^٥) انظر: تخريج الحديث رقم (١١٧٧٨).","vol":"20","page":368},{"text":"<span data-type='title' id=toc-1464>باب: وجوب العزم في الدعاء والنهي عن قول الداعي في (^١) دعائه: إن شئت فأعطني</span>\n_________\n(^١) في (ك): \"و\".","vol":"20","page":369},{"text":"١١٧٨١ - حدثنا محمد بن الليث المروزي القزاز، حدثنا عبدان، حدثنا عبد الوارث، أخبرنا (^١) عبد العزيز بن صهيب (^٢)، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"إذا دعا أحدكم فليعجل في الدعاء، ولا يقولن أحدكم: اللهم إن شئت فأعطني، فإن الله لا مستكره له\" (^٣).\nرواه ابن علية (^٤) عن عبد العزيز (^٥).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) موضع الالتقاء هو: عبد العزيز بن صهيب.\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب العزم بالدعاء - ٤/ ٢٠٦٣ - رقم ٧).\nوأخرجه البخاري في صحيحه (كتاب الدعوات -باب ليعزم المسألة -٥/ ٢٣٣٤ - رقم ٥٩٧٩) كلاهما من طريق إسماعيل بن علية عن عبد العزيز بن صهيب به.\n(^٤) هو: إسماعيل بن علية البصري.\n(^٥) ابن صهيب البناني البصري.\nوقد أخرج الشيخان هذه الرواية موصولة، كما تقدم في تخريج الحديث رقم (١١٧٨١).","vol":"20","page":369},{"text":"١١٧٨٢ - حدثنا محمد بن يحيى، حدثنا عبد الله بن مسلمة بن قعنب، حدثنا عبد العزيز بن محمد ح\n⦗٣٧٠⦘ وأخبرنا يونس بن عبد الأعلى، أخبرنا ابن وهب، وأخبرني حفص بن ميسرة كلاهما عن العلاء بن عبد الرحمن (^١)، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"إذا دعا أحدكم فلا يقل (^٢): اللهم إن شئت، ولكن ليعجل، وليعظم الرغبة، فإن الله لا يتعاظم عليه شيء (^٣) أعطاه\" (^٤).\nوهذا لفظ القعنبي، وأما حديث حفص قال: \"فإنه لا يتعاظم الله (^٥) شيئًا أعطاه عبده\".\n_________\n(^١) موضع الالتقاء هو: العلاء بن عبد الرحمن.\n(^٢) هكذا في (ك)، وهو الصواب، وجاء في الأصل: \"فلا يقول\".\n(^٣) في (ك): \"شيئًا\".\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب العزم بالدعاء -٤/ ٢٠٦٣، رقم ٨).\nوأخرجه البخاري في صحيحه (كتاب الدعوات -باب العزم المسألة ٥/ ٢٣٣٤ رقم ٥٩٨٠) من طريق أبي الزناد عن الأعرج عن أبي هريرة بنحوه.\nفائدة الاستخراج: جاء عند مسلم \"العلاء\" مهملا، وجاء بيانه في رواية المصنف \"العلاء بن عبد الرحمن\".\n(^٥) في (ك): \"عليه\".","vol":"20","page":369},{"text":"١١٧٨٣ - حدثني أبي (^١)، حدثنا علي بن حجر، حدثنا (^٢)\n⦗٣٧١⦘ إسماعيل بن جعفر (^٣)، عن العلاء، مثل حديث القعنبي (^٤).\n_________\n(^١) (ك ٥/ ٢٦٣/ أ).\n(^٢) في (ك): \"عن\".\n(^٣) ابن أبي كثير الأنصاري، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٧٨٢).","vol":"20","page":370},{"text":"١١٧٨٤ - وحدثنا مسلم بن الحجاج (^١)، حدثنا إسحاق بن موسى الأنصاري، [قال] (^٢): حدثنا أنس بن عياض، حدثنا الحارث بن عبد الرحمن [وهو] (^٣): ابن أبي ذباب، عن عطاء بن ميناء، عن أبي هريرة قال: قال النبي ﷺ: \"لا يقولن أحدكم: اللهم اغفر لي إن شئت، ارحمني إن شئت، ليعزم في الدعاء، فإن الله صانع ما (^٤) شاء، لا مكره له\" (^٥).\n_________\n(^١) النيسابوري، صاحب الصحيح، ولعل المصنف ضاق عليه مخرج هذا الطريق (ابن أبي ذباب عن عطاء بن ميناء)، فأخرجه من طريق صاحب الكتاب (الإمام مسلم).\n(^٢) زيادة من (ك).\n(^٣) زيادة من (ك).\n(^٤) جاء في (ك): \"مما\".\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب العزم بالدعاء -٤/ ٢٠٦٣، رقم ٩).\nوتقدم تخريج البخاري للحديث، انظر: حديث رقم (١١٧٨٢).","vol":"20","page":371},{"text":"<span data-type='title' id=toc-1465>باب: بيان النهي عن الدعاء بالموت، والعلة التي لهَا نهي عنه، والإباحة للداعي أن يقول: اللهم توفني إذا (^١) كَانت الوفاة خيرًا لي</span>\n_________\n(^١) في (ك): \"إن\".","vol":"20","page":372},{"text":"١١٧٨٥ - حدثنا عبد الله بن محمد (^١) المقري المعدل، وأبو أمية قالا: حدثنا روح بن عبادة (^٢)، حدثنا شعبة، عن ثابت، وعلي بن زيد (^٣)، وعبد العزيز بن صهيب، عن أنس، أن النبي ﷺ قال: \"لا يتمنى أحد منكم الموت من ضر أصابه، أو نزل به، فإن كان لا بد فاعلًا، أو كنتم لا بد فاعلين فليقل: اللهم أحيني ما كانت الحياة خيرًا لي، وتوفني إذا (^٤) كانت الوفاة خيرًا لي\".\nهذا لفظ أبي أمية.\nوأما المقري أبو محمد فقال: حدثنا روح، حدثنا شعبة،\n⦗٣٧٣⦘ قال: سمعت ثابتًا، قال: سمعت أنسًا بمثله: \"من ضر أصابه، فإن كان لا بد فاعلًا فليقل. . .\" بمثله.\nقال روح: وحدثنا شعبة، [قال] (^٥): سمعت علي بن زيد، وعبد العزيز بن صهيب، قالا: سمعنا أنسًا يحدث بمثله، إلا أنه قال: \"من ضر (^٦) نزل به\" (^٧).\n_________\n(^١) ابن إسماعيل بن لاحق البزاز (ت ٢٧٢ هـ)، وثقه الخطيب البغدادي، والذهبي.\nملحوظة: وقع في المطبوع من تاريخ بغداد: أن عبد الله مات سنة اثنتين ومائتين، وهو غلط فليصحح.\nانظر: تاريخ بغداد (١٠/ ٨٤)، تاريخ الإسلام (وفيات سنة ٢٧٢ هـ، ص ٣٧٨).\n(^٢) القيسي، وهو موضع الالتقاء، حيث رواه عن شعبة عن ثابت عن أنس ﵁.\n(^٣) ابن جدعان.\n(^٤) في (ك): \"إن\".\n(^٥) زيادة من (ك).\n(^٦) في (ك): \"من مرض\".\n(^٧) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب تمني كراهة الموت لضر نزل به- ٤/ ٢٠٦٤ - رقم ١٠ مكرر)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب الدعاء بالموت والحياة-٥/ ٢٣٣٧، رقم ٥٩٩٠) من طريق ابن علية عن عبد العزيز بن صهيب عن أنس.","vol":"20","page":372},{"text":"١١٧٨٦ - حدثنا الصغاني، أخبرنا (^١) أبو النضر (^٢)، حدثنا شعبة (^٣)، عن ثابت البناني، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"لا يتمنى أحدكم (^٤) الموت من ضر أصابه أو نزل به، فإن كان لا بد فاعلًا فليقل: اللهم أحيني ما كانت الحياة خيرًا لي، وتوفني إذا كانت\n⦗٣٧٤⦘ الوفاة خيرًا لي\" (^٥).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) هو: هاشم بن القاسم.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) في (ك): \"أحدٌ منكم\".\n(^٥) انظر: تخريج الحديث رقم (١١٧٨٥).\nفائدة الاستخراج: ساق المصنف ﵀ رواية شعبة عن عبد العزيز بن صهيب، واقتصر مسلم ﵀ على ذكر الإسناد، ثم أحال على رواية ابن علية عن عبد العزيز بن صهيب، ثم قال: غير أنه (أي ثابت) قال: \"من ضر أصابه\".","vol":"20","page":373},{"text":"١١٧٨٧ - ورواه أحمد بن حفص (^١)، عن أبيه (^٢)، قال: حدثني إبراهيم (^٣)، عن الحجاج بن الحجاج (^٤)، عن يونس بن عبيد، عن ثابت (^٥)، عن أنس قال: قال النبي ﷺ: \"لا تدعوا بالموت ولا تمنوه (^٦)، فمن كان\n⦗٣٧٥⦘ داعيًا لا بد فليقل: اللهم أحيني ما كانت الحياة خيرًا لي، وتوفني إذا كانت الوفاة خيرًا لي\".\nحدثنيه أبو عبد الرحمن النسائي عنه (^٧).\nرواه عفان (^٨)، عن حماد، عن ثابت، عن أنس.\n_________\n(^١) ابن عبد الله السلمي، أبو علي النيسابوري.\n(^٢) حفص بن عبد لله بن راشد السلمي (ت ٢٠٩ هـ).\nقال المزي: \"روى عن إبراهيم بن طهمان نسخة كبيرة\"، وقال أحمد بن سلمة: \"كان كاتبًا لإبراهيم بن طهمان، كاتب الحديث\"، وقال النسائي: \"ليس به بأس\"، وقال الذهبي، وابن حجر: \"صدوق\".\nانظر: تهذيب الكمال (٧/ ١٨)، الكاشف (١/ ٣٤١)، التقريب (ص ١٧٢).\n(^٣) ابن طهمان بن شعبة الخرساني، أبو سعيد الهروي (ت ١٦٨ هـ).\nوثقه الأئمة؛ كأحمد، وأبي حاتم، وأبي داود وغيرهم، قال عثمان بن سعيد الدارمي: \"كان ثقة في الحديث، لم يزل الأئمة يشتهون حديثه ويوثقونه\".\nانظر: الجرح (٢/ ١٠٧)، تاريخ بغداد (٦/ ١٠٥)، تهذيب الكمال (٢/ ١٠٨).\n(^٤) الباهلي البصري الأحول.\n(^٥) البناني، وهو موضع الالتقاء.\n(^٦) هكذا في الأصل وإتحاف المهرة (١/ ٥٧٠)، وجاء في سنن النسائي (٤١٤): =\n⦗٣٧٥⦘ = \"لا تتمنوه\"، وجاء في (ك): \"ولا يتمنين\".\n(^٧) انظر: تخريج الحديث رقم (١١٧٨٦)، والحديث أخرجه النسائي في سننه الصغرى (كتاب الجنائز، باب الدعاء بالموت، ٤/ ٣، ٤) قال: أخبرنا محمد بن حفص به، والحديث روي من طرق أيضًا عن أنس ﵁، انظر: تخريج الحديث رقم (١١٧٨٥).\n(^٨) ابن مسلم الصفار، وهذا الإسناد أخرجه مسلم (كتاب الذكر والدعاء والتوبة والاستغفار، باب تمني كراهة الموت لضر نزل به، ٤/ ٢٠٦٤، رقم ١١) من طريق زهير بن حرب عن عفان به.","vol":"20","page":374},{"text":"١١٧٨٨ - حدثنا علي بن سهل البزاز، حدثنا عفان بن مسلم (^١)، حدثنا عبد الواحد بن زياد (^٢)، حدثنا عاصم الأحول، قال: حدثني النضر بن أنس -وأنس يومئذ حي- (^٣) قال: قال أنس بن مالك: لولا أن رسول الله ﷺ قال: \"لا يتمنين أحدكم الموت\" لتمنيته (^٤).\n_________\n(^١) (ك ٥/ ٢٦٣ / ب).\n(^٢) موضع الالتقاء هو: عبد الواحد بن زياد.\n(^٣) معناه: أن النضر حدث به في حياة أبيه. شرح صحيح مسلم (١٧/ ١٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب تمني كراهة الموت لضر نزل به-٤/ ٢٠٦٤ - رقم ١١).\nوأخرجه البخاري في صحيحه (كتاب التمني -باب ما يكره من التمني- ٦/ ٢٦٤٣ - رقم ٦٨٠٦) من طريق أبي الأحوص عن عاصم به. =\n⦗٣٧٦⦘ = فائدة الاستخراج: جاء في إسناد مسلم \"عاصم\" مهملًا، وجاء بيانه في رواية المصنف \"عاصم الأحول\".","vol":"20","page":375},{"text":"١١٧٨٩ - حدثنا أبو زرعة الرازي، وعيسى بن بشير (^١) الصيدلاني (^٢) بالري قالا: حدثنا محمد بن سعيد بن سابق، عن عمرو بن أبي قيس عن عاصم (^٣)، عن النضر بن أنس، عن أنس قال: لولا أن رسول الله ﷺ نهي أن يُتمنى الموت لتمنيته (^٤).\n_________\n(^١) أبو موسى الرازي.\n(^٢) بفتح الصاد المهملة، وسكون الياء المنقوطة من تحتها بنقطتين وفتح الدال المهملة، بعدها اللام ألف والنون: هذه النسبة لمن يبيع الأدوية والعقاقير.\nملحوظة: جاءت نسبته في كتاب الجرح والتعديل \"الصيدناني\"، قال السمعاني: \"هذه النسبة مثل الصيدلاني سواء\".\nانظر: الجرح (٦/ ٢٧٢)، الأنساب (٨/ ٣٥٩)، تهذيب الكمال (٢٥/ ٢٧١).\n(^٣) الأحول، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٧٨٨).\nفائدة الاستخراج: أن رواية عمرو بن أبي قيس جاءت حكاية للقول، وأما الروايات الأخرى عن عاصم جاءت بتصريح القول من النبي ﷺ.","vol":"20","page":376},{"text":"١١٧٩٠ - حدثنا عباس الدوري، حدثنا الحسن بن الربيع، حدثنا أبو الأحوص (^١)، عن عاصم (^٢)، عن النضر بن أنس قال: قال أنس:\n⦗٣٧٧⦘ لولا أني سمعت رسول الله ﷺ يقول: \"لا تتمنوا الموت\" لتمنيته (^٣).\n_________\n(^١) هو: سلام بن سليم، ومن طريقه أخرج البخاري الحديث في صحيحه، انظر: تخريج الحديث رقم (١١٧٨٨).\n(^٢) الأحول، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٨٨).","vol":"20","page":376},{"text":"١١٧٩١ - ز- حدثنا أبو جعفر بن الجنيد، حدثنا الوليد بن القاسم بن الوليد الهمداني، حدثنا إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، قال: أتينا خبابًا (^٢) نعوده وقد اكتوى سبع كيات في بطنه، فقال لنا يوما: [لولا] (^٣) أن رسول الله ﷺ نهانا أن ندعوا بالموت لدعوت به، وإن أصحاب محمد ﷺ ورضي عنهم مضوا (^٤).\n_________\n(^١) الأحمسي مولاهم البجلي، وهو موضع الالتقاء.\n(^٢) بموحدتين الأولى مثقلة: ابن الأرت -بتشديد المثناة- بن جندلة بن سعد بن خزيمة التميمي، أبو عبد الله، كان من السابقين إلى الإسلام، شهد بدرًا وما بعدها، ونزل الكوفة، ومات بها سنة (٣٧ هـ) على الصحيح. الإصابة (٢/ ٢٥٨)، التقريب (ص ١٩٢).\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب تمني كراهة الموت لضر نزل به- ٤/ ٢٠٦٤ - رقم ١٢)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب الدعاء بالموت والحياة- ٥/ ٢٣٣٧ - رقم ٥٩٨٩) من طريق مسدد عن يحيى عن إسماعيل به.\nفوائد الاستخراج:\n١/ بينت رواية المصنف أن قيس بن أبي حازم وأصحابه جاؤا إلى خباب لعيادته.\n٢ / الزيادة الواقعة في آخر الحديث: \"وإن أصحاب محمد ﷺ مضوا\".\nوقد أخرج المصنف هذه الزيادة، كما ستأتي في حديث رقم (١١٧٩٢)، =\n⦗٣٧٨⦘ = والبخاري في صحيحه (كتاب المرضى -باب في تمني المريض الموت- ٥/ ٢١٤٧ - رقم ٥٣٤٨) من طريق آدم عن شعبة عن إسماعيل بن أبي خالد به، وفي (كتاب الرقاق -باب ما يحذر من زهرة الدنيا والتنافس فيها-٥/ ٢٣٦٢ - رقم ٦٠٦٦) من طريق يحيى بن موسى عن وكيع عن إسماعيل به.","vol":"20","page":377},{"text":"١١٧٩٢ - ز- حدثنا ابن أبي رجاء، حدثنا وكيع (^١)، حدثنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، قال: دخلنا على خباب صاحب النبي ﷺ نعوده وهو مريض، وقد اكتوى سبع كيات ببطنه، فقال: لولا أن رسول الله ﷺ نهانا أن ندعوا بالموت لدعوت به، إن أصحاب محمد ﷺ مضوا، ولم تنقصهم الدنيا شيئًا، وإنا قد أصبنا منها ما لم نجد له موضعًا إلا هذا التراب، وإن المسلم يؤجر في كل شيء إلا ما جعل في التراب -يعني البناء، قال: وهو يبني حائطًا له- (^٢).\n_________\n(^١) ابن الجراح، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب تمني كراهة الموت لضر نزل به-٤/ ٢٠٦٤ - رقم ١٢ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الرقاق -باب ما يحذر من زهرة الدنيا والتنافس فيها-٥/ ٢٣٦٢ - رقم ٦٠٦٦) من طريق يحيى بن موسى عن وكيع به.\nفوائد الاستخراج:\n١/ أتم المصنف ﵀ رواية وكيع إسنادًا ومتنًا، حيث إن مسلمًا ﵀ ساق إسناده إلى إسماعيل، ثم أحال على رواية عبد الله بن إدريس.\n٢/ الزيادة الواقعة في آخر الحديث: \"إن أصحاب محمد ﷺ مضوا. . .\"، وهي ليست في رواية عبد الله بن إدريس عند مسلم، وقد أخرجها البخاري في مواضع =\n⦗٣٧٩⦘ = من صحيحه كما تقدم، انظر: فائدة الاستخراج رقم (٢) حديث رقم (١١٧٩١).","vol":"20","page":378},{"text":"١١٧٩٣ - حدثنا ابن الجنيد الدقاق، حدثنا يزيد بن هارون، حدثنا إسماعيل بن أبي خالد (^١)، عن قيس بن أبي حازم، قال: أتينا خباب بن الأرت نعوده، وقد اكتوى في بطنه سبعًا، فقال: لولا أن رسول الله ﷺ نهانا أن ندعوا بالموت لدعوت به، فقد طال بي مرضي، ثم قال: إن أصحابنا الذين مضوا لم تنقصهم الدنيا شيئًا، وإنا قد أصبنا بعدهم ما لم نجد له موضعًا إلا التراب، قال: وكان يبني حائطًا له، وإن المرء المسلم يؤجر (^٢) في نفقته كلها، إلا في شيء يجعله في هذا التراب (^٣).\n_________\n(^١) موضع الالتقاء هو: إسماعيل بن أبي خالد.\n(^٢) (ك ٥/ ٢٦٤/أ).\n(^٣) انظر: تخريج الحديث رقم (١١٧٩٢).","vol":"20","page":379},{"text":"١١٧٩٤ - حدثنا أبو داود الحراني، حدثنا علي (^١)، حدثنا سفيان (^٢)، قال: قال لي إسماعيل: سمعت قيسًا يقول: عدنا خباب. . بمثله (^٣).\n_________\n(^١) ابن المديني.\n(^٢) ابن عيينة، وهو موضع الالتقاء.\n(^٣) انظر: تخريج الحديث رقم (١١٧٩٢).","vol":"20","page":379},{"text":"١١٧٩٥ - حدثنا أبو داود الحراني، حدثنا محمد بن عبيد، حدثنا\n⦗٣٨٠⦘ إسماعيل (^١)، عن قيس، قال: دخلنا على خباب بن الأرت نعوده، وقد اكتوى في بطنه سبع كيات، ثم قال: لولا أن رسول الله ﷺ نهانا أن ندعوا بالموت لدعوت به (^٢) (^٣).\n_________\n(^١) ابن أبي خالد، وهو موضع الالتقاء.\n(^٢) في (ك): \"بالموت\".\n(^٣) انظر: تخريج الحديث رقم (١١٧٩١).","vol":"20","page":379},{"text":"١١٧٩٦ - [حدثنا محمد بن إسحاق البكائي (^١)، وأبو داود الحراني، قالا: حدثنا يعلى (^٢)، عن إسماعيل (^٣)، عن قيس قال: دخلنا على خباب نعوده، وقد اكتوى في بطنه سبع كيات، ثم قال: لولا أن رسول الله ﷺ نهانا أن ندعوا بالموت لدعوت بالموت] (^٤).\n_________\n(^١) بفتح الباء الموحدة، وتشديد الكاف، وفي آخرها الياء المنقوطة باثنتين: نسبة إلى بني بكاء، وهم من بني عامر بن صعصعة. الأنساب (٢/ ٢٨٩، ٢٩٠).\n(^٢) ابن عبيد الطنافسي.\n(^٣) ابن أبي خالد، وهو موضع الالتقاء.\n(^٤) هذا الحديث زيادة من نسخة (ك)، وقد تقدم تخريجه برقم (١١٧٩١).","vol":"20","page":380},{"text":"١١٧٩٧ - حدثنا محمد بن إسحاق البكائي، وأبو داود الحراني، قالا: حدثنا يعلى، عن إسماعيل (^١)، عن قيس قال: دخلنا على خباب نعوده، وقد اكتوى في بطنه سبعًا، وقال: لولا أن رسول الله ﷺ نهانا أن\n⦗٣٨١⦘ ندعوا بالموت لدعوت به (^٢).\nوقال ابن إسحاق: لدعوت بالموت (^٣).\n_________\n(^١) ابن أبي خالد، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٧٩١).\n(^٣) هكذا جاء في الأصل، وليست هذه العبارة موجودة في نسخة (لنا)، وقد تقدم هذا اللفظ في الحديث الذي قبله، فتبين من هذا أن الرواية الأولى (حديث رقم ١١٧٩٦) هي لفظ رواية محمد بن إسحاق البكائي، وفيها قوله: \"سبع كيات\"، وقوله: \"لدعوت بالموت\".\nوالرواية الثانية (حديث ١١٧٩٧) هي لفظ رواية أبي داود الحراني، وفيها قوله: \"سبعًا\"، وقوله: \"لدعوت به\".","vol":"20","page":380},{"text":"١١٧٩٨ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة، عن رسول الله ﷺ فذكر أحاديث- وقال رسول الله ﷺ: \"لا يتمنى أحدكم الموت، ولا يدعوا به من قبل أن يأتيه، إنه إذا مات أحدكم انقطع عمله، وإنه لا يزيد المؤمن عمره إلا خيرًا\" (^٢).\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب تمني كراهة الموت لضر نزل به-٤/ ٢٠٦٥ - رقم ١٣).","vol":"20","page":381},{"text":"<span data-type='title' id=toc-1466>باب: بيان (^١) الأخبار الدالة على إباحة الدعاء إن كتب الله على العبد لقاءه، ويحببه إليه، والترغيب في التقرب إلى الله ﷿ في الدعاء، وبيان سعة رحمة الله</span>\n_________\n(^١) في (ك): \"ذكر\".","vol":"20","page":382},{"text":"١١٧٩٩ - حدثنا السلمي، [قال] (^١): حدثنا عبد الرزاق، عن معمر، عن همام بن منبه، عن أبي هريرة قال: قال رسول الله ﷺ: \"من أحب لقاء الله أحب الله لقاءه، ومن لم يحب لقاء الله لم يحب الله لقاءه\" (^٢).\n_________\n(^١) زيادة من (ك).\n(^٢) إسناد المصنف صحيح، وقد أخرج الشيخان أحاديث من هذه الصحيفة، وهذا الحديث موجود في صحيفة عبد الرزاق عن معمر عن همام عن أبي هريرة التي رواها السلمي، (ص ٢٣، رقم ٢١)، وأخرج هذا الحديث أحمد في المسند (٢/ ٣١٣) عن عبد الرزاق به.\nوقد روى مسلم والمصنف هذا الحديث بنحوه من طريق شريح بن هانئ عن أبي هريرة مطولًا، وسيأتي عند المصنف برقم (١١٨٠٠).\nوللحديث شاهد من حديث عبادة بن الصامت، أخرجه البخاري ومسلم والمصنف، وسيأتي إن شاء الله تعالى برقم (١١٨٠٧)، ومن حديث أبي موسى، وسيأتي برقم (١١٨٠٦).","vol":"20","page":382},{"text":"١١٨٠٠ - حدثنا أبو حصين الكوفي (^١)، حدثنا سعيد بن عمرو\n⦗٣٨٣⦘ الأشعثي (^٢) ح\nوحدثنا أبو محمد الهيذام بن قتيبة بن سعيد البغدادي، حدثنا عبد الله بن صالح (^٣) العجلي، قالا: حدثنا عبثر (^٤)، عن مطرف، عن عامر، عن شريح بن هانئ، عن أبي هريرة قال: قال (^٥) رسول الله ﷺ: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\"، قال شريح: فأتيت عائشة، فقلت: يا أم المؤمنين! سمعت أبا هريرة يذكر عن النبي ﷺ، وإن كان كذلك فقد هلكنا، قالت: أما إن الهالك من هلك بقول (^٦) رسول الله ﷺ، ومم ذاك؟ قلت: قال رسول الله ﷺ: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله\n⦗٣٨٤⦘ كره الله لقاه\"، وليس منا أحد إلا وهو يكره الموت، قالت: قد قال رسول الله ﷺ، وليس بالذي تذهب إليه، ولكن إذا طمح (^٧) البصر، وحشرج (^٨) الصدر، واقشعر (^٩) الجلد، وتُشُنِّجت (^١٠) الأصابع، فعند ذلك \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\" (^١١).\n_________\n(^١) لم أقف عليه.\n(^٢) هو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) ابن مسلم بن صالح العجلي الكوفي المقرئ (ت ٢١١ هـ).\nوثقه ابن معين، وابن خراش، وابن حجر.\nوذكره ابن حبان في الثقات، وقال: \"مستقيم الحديث\".\nانظر: الثقات (٨/ ٣٥٢)، تاريخ بغداد (٩/ ٤٧٧)، تهذيب الكمال (١٥/ ١٠٩)، التقريب (ص ٣٠٨).\n(^٤) بفتح أوله، وسكون الموحدة، وفتح المثلثة: ابن القاسم الزبيدي -بالضم- الكوفي، وهو موضع الالتقاء في الإسناد الثاني. توضيح المشتبه (٦/ ٩١)، التقريب (ص ٢٩٤).\n(^٥) (ك ٥/ ٢٦٤/ ب).\n(^٦) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"يقول\".\n(^٧) أي: امتد وعلا. النهاية (٣/ ١٣٨)، لسان العرب (٢/ ٥٣٤).\n(^٨) الحشرجة: الغرغرة عند الموت وتردد النفس. النهاية (١/ ٣٨٩)، لسان العرب (٢/ ٢٣٧).\n(^٩) اقشعر جلده: إذا وقف. شرح صحيح مسلم (١٧/ ١٨)، لسان العرب (٥/ ٩٥).\n(^١٠) أي: انقبضت. شرح صحيح مسلم (١٧/ ١٨)، لسان العرب (٢/ ٣٠٩).\n(^١١) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه-٤/ ٢٠٦٦، رقم ١٧).\nفائدة الاستخراج: التصريح بالقائل: \"قال شريح. .\"، حيث جاءت رواية مسلم بعدم التصريح باسمه، \"قال: فأتيت عائشة\".","vol":"20","page":382},{"text":"١١٨٠١ - حدثنا الفضل بن عبد الجبار المروزي، حدثنا علي بن الحسن بن شقيق، حدثنا أبو حمزة (^١) السكري (^٢)، عن مطرف (^٣)، عن\n⦗٣٨٥⦘ عامر، قال: قال شريح بن هانئ: بينا أنا في مسجد المدينة، إذ قال أبو هريرة: سمعت رسول الله ﷺ يقول: \"لا يحب رجل لقاء الله إلا أحب الله لقاءه، ولا أبغض لقاءه إلا أبغض لقاءه\"، قال: فأتيت عائشة، فقلت: لئن كان ما ذكر أبو هريرة عن النبي ﷺ حقًّا لقد هلكنا، فقالت: إن الهالك لمن هلك فيما قال النبي ﷺ، قالت: وما سمعت أبا هريرة يقول؟ قلت: قال: سمعت رسول الله ﷺ يقول: \"لا يحب رجل لقاء الله إلا أحب الله لقاءه، ولا يبغض (^٤) لقاءه إلا أبغض لقاءه\"، قالت: وأنا أشهد أني سمعته يقول ذلك، وهل تدري متى ذلك؟ إذا حشرج الصدر، وطمح البصر، واقشعر الجلد، وتشنّجت الأصابع، فعند ذلك \"من أحب لقاء الله أحب الله لقاءه، ومن أبغض لقاءه أبغض لقاءه\" (^٥).\n_________\n(^١) هو: محمد بن ميمون المروزي.\n(^٢) بضم السين المهملة، وفتح الكاف المشددة، وفي آخرها الراء: قيل: سمي بذلك لأنه كان يتخذ السكر، وقال يحيى بن معين: \"ولم يكن يبيع السكر، وإنما سمي السكري لحلاوة كلامه\". انظر: تاريخ بغداد (٣/ ٢٦٩)، الأنساب (٧/ ١٥٦، ١٥٧).\n(^٣) ابن طريف الحارثي، ويقال: الخارفي الكوفي، وهو موضع الالتقاء. تهذيب الكمال (٢٨/ ٦٢).\n(^٤) في (ك): \"ولا أبغض\".\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٧ - رقم ١٧ مكرر).","vol":"20","page":384},{"text":"١١٨٠٢ - حدثنا ابن الجنيد الدقاق، حدثنا الوليد بن القاسم ح\nوحدثنا أبو أمية، حدثنا أبو نعيم، وعبيد الله بن موسى، قالوا (^١): حدثنا زكريا بن أبي زائدة (^٢)، عن عامر، قال: حدثني شريح بن هانئ،\n⦗٣٨٦⦘ قال الوليد (^٣) (^٤) الحارثي قال: حدثتني عائشة، أن رسول الله ﷺ قال: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه، والموت قبل لقاء الله\" (^٥).\n_________\n(^١) في (ك): \"قالا\".\n(^٢) موضع الالتقاء هو: زكريا بن أبي زائدة.\n(^٣) ابن القاسم، حيث ذكر في إسناده نسب شريح بن هانئ (الحارثي).\n(^٤) (ك ٥/ ٢٦٥ / أ).\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٦، رقم ١٦ مكرر).\nفائدة الاستخراج: ذكر نسب شريح بن هانئ \"الحارثي\".","vol":"20","page":385},{"text":"١١٨٠٣ - حدثنا ابن الجنيد، حدثنا الحميدي، حدثنا سفيان (^١)، حدثنا زكريا بن أبي زائدة (^٢) بمثله: \"والموت قبل لقاء الله\" (^٣).\n_________\n(^١) ابن عيينة.\n(^٢) موضع الالتقاء هو: زكريا بن أبي زائدة.\n(^٣) انظر: تخريج الحديث رقم (١١٨٠٢).","vol":"20","page":386},{"text":"١١٨٠٤ - حدثنا عبد المؤمن بن عيسى (^١)، حدثنا محمد بن عبد الله الرزي (^٢)، وحميد بن مسعدة (^٣)، قالا: حدثنا خالد بن الحارث، حدثنا سعيد، عن قتادة، عن زرارة، عن سعد بن هشام، عن عائشة\n⦗٣٨٧⦘ قالت: قال رسول الله ﷺ: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\"، فقلت: يا نبي الله! أكراهية الموت؟ فكلنا يكره (^٤) الموت، قال: \"ليس كذلك، ولكن المؤمن إذا حضره الموت بُشِّر برحمة الله ورضوانه وجنته، أحب لقاء الله، وأحب الله لقاءه، وإن الكافر إذا حضره الموت بُشر بعذاب الله وسخطه، كره لقاء الله فكره (^٥) الله لقاءه\" (^٦).\n_________\n(^١) لم أقف عليه.\n(^٢) بضم الراء وتشديد الزاي المكسورة، هذه النسبة إلى الرز، وهو الأرز (الأنساب ٦/ ١١٦)، ومحمد بن عبد الله هو شيخ مسلم في هذا الحديث، وهو موضع الالتقاء.\n(^٣) ابن المبارك السامي الباهلي، أبو علي، ويقال: أبو العباس البصري.\n(^٤) في (ك): \"نكره\".\n(^٥) في (ك): \"وكره\".\n(^٦) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٥، رقم ١٥).","vol":"20","page":386},{"text":"١١٨٠٥ - حدثنا ابن أبي الدنيا، حدثنا أحمد بن المقدام (^١)، [قال] (^٢): حدثنا خالد بن الحارث (^٣)، حدثنا سعيد، عن قتادة، عن زرارة بن أوفى، عن سعد بن هشام، عن عائشة، أن رسول الله (^٤) ﷺ قال: بمثله. . . \"ولكن المؤمن إذا حضره الموت بُشر برحمة الله، فأحب لقاء الله فأحب الله لقاءه، وإن الكافر إذا حضره الموت بشر بغضب الله\n⦗٣٨٨⦘ وسخطه، فكره لقاء الله وكره الله لقاءه\" (^٥).\n_________\n(^١) ابن سليمان بن الأشعث العجلي، أبو الأشعث البصري.\n(^٢) زيادة من (ك).\n(^٣) الهجيمي، وهو موضع الالتقاء.\n(^٤) في (ك): \"النبي. .\".\n(^٥) انظر: تخريج الحديث رقم (١١٨٠٤).","vol":"20","page":387},{"text":"١١٨٠٦ - حدثنا أحمد بن عبد الحميد الحارثي، وأبو البحتري [¬*] العنبري، قالا: حدثنا أبو أسامة (^١)، عن بريد، عن أبي بردة، عن أبي موسى، عن النبي ﷺ قال: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\" (^٢).\n_________\n(^١) هو: حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٧، رقم ١٨).\nوأخرجه البخاري في صحيحه (كتاب الرقاق -باب من أحب لقاء الله أحب الله لقاءه-٥/ ٢٣٨٧، رقم ٦١٤٣) من طريق محمد بن العلاء عن أبي أسامة به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البحتري)، وصوابه: (البختري)، ولعله خطأ طباعي، وقد تصحف كذلك في (١١٣٩٢، ١١٤١٩)، وهو على الصواب في إتحاف المهرة (١٢٣٤٣) وسائر مواضع الكتاب.","vol":"20","page":388},{"text":"١١٨٠٧ - حدثنا يوسف بن مسلم، حدثنا حجاج، عن شعبة (^١)، عن قتادة، عن أنس بن مالك، عن عبادة بن الصامت، عن النبي ﷺ قال: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٥، رقم ١٤ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الرقاق -باب من أحب لقاء الله أحب الله لقاءه-٥/ ٢٣٨٦، رقم ٦١٤٢) من طريق همام عن قتادة به.","vol":"20","page":388},{"text":"١١٨٠٨ - حدثنا أبو قلابة، حدثنا عمرو بن مرزوق، أخبرنا (^١) شعبة (^٢) بمثله (^٣).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) انظر: تخريج الحديث رقم (١١٨٠٧).","vol":"20","page":389},{"text":"١١٨٠٩ - حدثنا أبو يوسف الفارسي يعقوب بن سفيان، حدثنا عمرو بن عاصم، حدثنا همام (^١)، حدثنا قتادة، عن أنس بن مالك، عن عبادة بن الصامت، أن رسول الله ﷺ قال: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\" (^٢).\n_________\n(^١) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب من أحب لقاء الله أحب الله لقاءه-٤/ ٢٠٦٥، رقم ١٤).\nوتقدم تخريج البخاري للحديث، انظر: تخريج الحديث رقم (١١٨٠٧).","vol":"20","page":389},{"text":"١١٨١٠ - حدثنا (^١) (^٢) عبد الله بن أحمد بن حنبل، حدثنا عاصم بن النضر (^٣) ح\nوحدثنا ابن أبي الدنيا، حدثنا أحمد بن المقدام، قالا: حدثنا\n⦗٣٩٠⦘ المعتمر، قال: سمعت أبي (^٤)، قال: حدثنا قتادة (^٥)، عن أنس يحدثه عن عبادة بن الصامت يحدثه عن رسول الله ﷺ أنه قال: \"من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه\" (^٦).\n_________\n(^١) في (ك): \"حدثني\".\n(^٢) (ك ٥/ ٢٦٥/ ب).\n(^٣) ابن المنتشر الأحول التميمي، أبو عمر البصري.\n(^٤) سليمان التيمي.\n(^٥) ابن دعامة السدوسي، وهو موضع الالتقاء.\n(^٦) انظر: تخريج الحديث رقم (١١٨٠٧).","vol":"20","page":389},{"text":"١١٨١١ - حدثنا الحسن بن عفان، حدثنا ابن نمير، حدثنا الأعمش (^١)، عن المعرور بن سويد، عن أبي ذر، قال: قال رسول الله ﷺ (^٢): \"من عمل حسنة فجزاؤه عشرة أمثالها أو أزيد، ومن عمل سيئة فجزاؤه مثلها أو أغفر، ومن تقرب إليّ شبرًا تقربت إليه ذراعًا، ومن تقرب إليّ ذراعًا تقربت إليه باعًا، ومن أتاني يمشي أتيته هرولة، ومن لقيني بقراب الأرض خطيئة لم يشرك بي شيئًا جعلته له مغفرة\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) هكذا في الأصل، ونسخة (ك)، وفي الأسماء والصفات للبيهقي (٢/ ٣٨٢، رقم ٩٥٩) حيث أخرج الحديث من طريق الحسن بن عفان شيخ المصنف، وكذلك سائر الطرق التي ذكرها المصنف ليس فيها ذكر الرواية عن الله ﷿، وهي مثبتة في صحيح مسلم، ونبه على ذلك البيهقي ﵀ بعد سياق الحديث. انظر: الأسماء والصفات (٢/ ٣٨٢، رقم ٩٥٩).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل =\n⦗٣٩١⦘ = الذكر والدعاء-٤/ ٢٠٦٨، رقم ٢٢)، وأخرجه البيهقي في الأسماء والصفات (١/ ٥٢٦، رقم ٤٥٠) كلاهما من طريق أبي بكر بن أبي شيبة، وابن ماجة في السنن (كتاب الأدب -باب فضل العمل-٢/ ١٢٥٥، رقم ٣٨٢١) من طريق علي بن محمد كلاهما عن وكيع عن الأعمش به، وفي أوله: قال رسول الله ﷺ: يقول الله ﷿. . الحديث.\nوخالفهم شيخ المصنف كما في حديث رقم (١١٨١٣)، وهو ابن أبي الخيبري، فروى الحديث عن وكيع، ولم يذكر الرواية عن الله ﷿.\nوالصواب في رواية وكيع هو الإثبات، لأن من أثبت معه زيادة، وهم أئمة ثقات، والله أعلم.","vol":"20","page":390},{"text":"١١٨١٢ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني، حدثنا الأعمش (^١) بإسناده مثله، إلى قوله: \"باعًا، ومن لقيني بقراب الأرض خطيئة ولم يشرك بي شيئًا لقيته بمثلها مغفرة\" (^٢).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) انظر: تخريج الحديث رقم (١١٨١١).","vol":"20","page":391},{"text":"١١٨١٣ - حدثنا إبراهيم بن عبد الله بن أبي الخيبري، حدثنا وكيع (^١)، حدثنا (^٢) الأعمش، عن المعرور بن سويد، عن أبي ذر قال: قال رسول الله ﷺ: \"من جاء بالحسنة فله عشر أمثالها أو أزيد، ومن جاء بالسيئة فجزاء سيئة مثلها أو أغفر (^٣)، و(^٤) من تقرب مني شبرًا\n⦗٣٩٢⦘ تقربت منه ذراعًا، ومن تقرب مني ذراعًا تقربت منه باعًا\" (^٥) (^٦).\nقال -ولعله المصنف-: أظن أن في حديث ابن عفان: فقالوا إن هذا الحديث يستشنعه الناس، فقال (^٧): إنما هذا (^٨) عندنا في الإجابة (^٩).\n_________\n(^١) ابن الجراح، وهو موضع الالتقاء.\n(^٢) في (ك): \"عن\".\n(^٣) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"أو أعفو\".\n(^٤) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"أو\".\n(^٥) انظر: تخريج الحديث رقم (١١٨١١).\n(^٦) جاء في الأصل في حاشية الخبر: \"قال: -ولعله المصنف-. . .\".\n(^٧) قال الإمام البيهقي بعد روايته لهذا الحديث، وساق بعده هذا القول: \"أظنه من قول الأعمش\".\nالأسماء والصفات (٢/ ٣٨٢، رقم ٩٥٩).\nومما يؤيد هذا أن الإمام الترمذي ﵀ بعد أن ذكر حديث الأعمش عن أبي صالح عن أبي هريرة قال: \"ويروى عن الأعمش في تفسير هذا الحديث: \"من تقرب مني شبرًا تقربت منه ذراعا\": يعني بالمغفرة والرحمة\". جامع الترمذي (٥/ ٥٤٢).\n(^٨) هكذا في الأصل، والأسماء والصفات للبيهقي، حيث أخرج الحديث من طريق الحسن بن عفان (٢/ ٣٨٢)، وجاء في نسخة (ك): \"هو\".\n(^٩) للعلماء في قوله: \"أتيته هرولة\" مسلكان:\nالمسلك الأول: إثبات صفة الهرولة لله ﷾ على ظاهرها، وهي من صفات الأفعال التي يجب علينا الإيمان بها، من غير تكييف ولا تمثيل ولا تأويل.\nالمسلك الثاني: أن المراد بذلك: إذا تقرب إلي العبد بطاعتي وما أمرت أسرع إليه بمغفرتي ورحمتي، وبهذا القول فسر بعض أهل العلم الحديث، كما قال الترمذي ﵀. وبهذا القول قال القاضي عياض، والراغب الأصبهاني، والبيهقي، والخطابي، والكرماني، وأقره ابن حجر.\nقال الشيخ ابن عثيمين حفظه الله: \"وهذا القول له حظ من النظر، لكن القول =\n⦗٣٩٣⦘ = الأول -أي إثبات الصفة على ظاهرها دون تأويلها- أظهر وأسلم وأليق بمذهب السلف\" أ. هـ.\nانظر: جامع الترمذي (٥/ ٥٤٢)، الأربعين في التوحيد للهروي (ص ٧٩)، الأسماء والصفات للبيهقي (١/ ٥٢٦ و٢/ ٣٨٤، ٣٨٥)، مجموع الفتاوى لشيخ الإسلام (٥/ ٢٤٧ - ٥٠٩)، شرح حديث النزول (ص ٣١٨)، فتح الباري (١٣/ ٥٢٢، ٥٢٤)، فتاوى اللجنة الدائمة (٣/ ١٤٢)، القواعد المثلى للشيخ ابن عثيمين (ص ٧١، ٧٢).\n* للشيخ ابن عثيمين حفظه الله رسالة في إثبات هذه الصفة، والجواب عن أدلة القول الثاني، انظر: مجموع رسائل وفتاوى الشيخ محمد بن عثيمين (١/ ١٨٣).","vol":"20","page":391},{"text":"١١٨١٤ - حدثنا عيسى بن أحمد بن عيسى بن وردان البلخي، حدثنا مصعب بن المقدام، حدثنا داود بن نصير الطائي، عن الأعمش (^١)، عن المعرور بن سويد، عن أبي ذر، عن النبي ﷺ قال: \"السيئة واحدة أو أغفر، والحسنة عشرة أو أزيد، ومن جاءني بقراب الأرض خطيئة، ثم لقيني (^٢) لا يشرك بي شيئًا جعلتها له مغفرة، ومن دنا مني شبرًا دنوت منه ذراعًا، ومن دنا مني ذراعًا دنوت منه باعًا، ومن أتاني يمشي أتيته أهرول\" (^٣).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) في (ك): \"أتاني\".\n(^٣) انظر: تخريج الحديث رقم (١١٨١١).","vol":"20","page":393},{"text":"١١٨١٥ - ز- حدثنا علي بن حرب، حدثنا مصعب بن المقدام\n⦗٣٩٤⦘ بإسناده (^١) أن (^٢) النبي ﷺ قال: \"السيئة. . .\" ثم ذكر مثله، إلا أنه لم يذكر: \"ومن دنا مني ذراعًا دنوت منه باعًا\" (^٣).\nروى (^٤) أحمد بن حفص، عن أبيه (^٥)، عن إبراهيم (^٦)، عن منصور (^٧)، عن لاحق (^٨)، عن المعرور، عن أبي ذر، عن\n⦗٣٩٥⦘ النبي ﷺ (^٩): \"يقول الله ﷿: يا ابن آدم! قم إليّ أمشي إليك. . .\" وهو حديث طويل (^١٠).\n_________\n(^١) موضع الالتقاء هو: الأعمش.\n(^٢) في (ك): \"عن\".\n(^٣) انظر: تخريج الحديث رقم (١١٨١٠).\n(^٤) في (ك): \"رواه\".\n(^٥) هو: حفص بن عبد الله بن راشد السلمي.\n(^٦) ابن طهمان.\n(^٧) ابن المعتمر.\n(^٨) ابن حميد بن سعيد السدوسي، أبو مجلز البصري (ت ١٠٦ أو ١٠٩ هـ)، وأخرج حديثه الجماعة.\nوثقه أبو زرعة، وابن خراش، والذهبي في الكاشف، وابن حجر، وذكره ابن حبان في الثقات، وقال ابن عبد البر: \"هو ثقة عند جميعهم\"، وقال الذهبي في الميزان: \"من ثقات التابعين، لكنه يدلس\".\nوجاءت رواية عن ابن معين أنه قال: \"مضطرب الحديث\".\nوهذا الجرح قد يكون مقيدا بحديث ما، والراجح هو القول بتوثيقه، وهو مسلك أكثر الأئمة، حتى نقل ابن عبد البر الاتفاق على توثيقه.\nانظر: الجرح (٩/ ١٢٤)، الضعفاء للعقيلي (٤/ ٣٧٢)، تهذيب الكمال (٣١/ ١٧٦)، ميزان الاعتدال (٦/ ٣٠)، الكاشف (٢/ ٣٥٩)، التقريب =\n⦗٣٩٥⦘ = (ص ٥٨٦)، تهذيب التهذيب (١١/ ١٧١، ١٧٢)، البيان والتوضيح (ص ٣٠١).\n(^٩) (ك ٥/ ٢٦٦/ أ).\n(^١٠) جاء في حاشية الأصل: \"لم يخرجه\".\nولم أقف على هذا الإسناد إلا عند المصنف، وإسناده حسن، وأصل الحديث عند مسلم من طريق الأعمش عن المعرور به، انظر: تخريج الحديث رقم (١١٨١١).\nوالحديث أخرجه أحمد في المسند (٣/ ٤٧٨) عن شريح ابن الحارث قال: سمعت رجلًا من أصحاب النبي ﷺ. . فذكره، وقال الهيثمي: \"رجاله رجال الصحيح غير شريح بن الحارث، وهو ثقة\" (مجمع الزوائد ١٠/ ١٩٦)، وعزاه ابن حجر في المطالب العالية لمسدد في مسنده، ثم قال ابن حجر: \"صحيح موقوف\" (المطالب العالية ٣/ ١٥٣ - رقم ٣١٢٧).","vol":"20","page":393},{"text":"<span data-type='title' id=toc-1467>باب: الترغيب في دعاء المرء ﴿رَبَّنَا آتِنَا في الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾</span>","vol":"20","page":396},{"text":"١١٨١٦ - حدثنا محمد بن إسماعيل الصائغ، والصغاني، قالا: حدثنا عبد الله بن بكر السهمي، حدثنا حميد (^١)، عن ثابت، عن أنس بن مالك أن النبي ﷺ عاد رجلًا من المسلمين قد صار مثل الفرخ، فقال: \"هل كنت تدعوا الله بشيء أو تسأله إياه\"؟ فقال: كنت أقول: اللهم ما كنت معاقبي به في الآخرة فعجله لي في الدنيا، فقال: \"سبحان الله لا تستطيعه، أو لا تطيقه، هلا قلت: اللهم آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار\".\nزاد الصائغ: ثم دعا الله له فشفاه (^٢).\n[كذا] (^٣) رواه ابن أبي عدي (^٤) عن حميد مثله.\n_________\n(^١) الطويل، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب كراهة الدعاء بتعجيل العقوبة في الدنيا-٤/ ٢٠٦٩ - رقم ٢٣) من طريق ابن أبي عدي وخالد بن الحارث كلاهما عن حميد به.\nفائدة الاستخراج: موافقة الصغاني لرواية خالد بن الحارث عند مسلم في عدم ذكر الزيادة، وهي قوله: \"ثم دعا الله له فشفاه\"، وذكر الصائغ هذه الزيادة، فوافق ابن أبي على عند مسلم.\n(^٣) زيادة من (ك).\n(^٤) هو: محمد بن أبي عدي، وهذه الرواية أخرجها مسلم في صحيحه، كما تقدم من =\n⦗٣٩٧⦘ = طريق أبي الخطاب زياد بن يحيى الحساني.","vol":"20","page":396},{"text":"١١٨١٧ - حدثنا الصغاني، حدثنا عفان (^١)، حدثنا حماد بن سلمة، أخبرنا ثابت، عن أنس: أن رسول الله ﷺ دخل على رجل من أصحابه يعوده، وقد صار كالفرخ، فقال: \"هل سألت الله شيئًا\"؟ قال: قلت: اللهم ما كنت معاقبي به في الآخرة فعجله لي في الدنيا، فقال رسول الله ﷺ: \"لا طاقة لك بعذاب الله، هلا قلت: اللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار\" (^٢).\n_________\n(^١) ابن مسلم الصفار، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب كراهة الدعاء بتعجيل العقوبة في الدنيا- ٤/ ٢٠٦٩، رقم ٢٤).\nفائدة الاستخراج: ساق المصنف تمام لفظ رواية عفان، واقتصر مسلم على بعض المتن وبين الاختلاف بين رواية حماد بن سلمة، وحميد الطويل التي تقدمت.","vol":"20","page":397},{"text":"١١٨١٨ - حدثنا الصغاني، حدثنا هاشم بن القاسم، حدثنا شعبة (^١)، عن ثابت، عن أنس، عن النبي ﷺ: أنه كان يكثر من قوله: \"ربنا آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار\" (^٢).\n⦗٣٩٨⦘ قلت لثابت: عن النبي ﷺ، قال: عن النبي ﷺ.\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل الدعاء بـ \"ربنا آتنا في الدنيا حسنة. .\" -٤/ ٢٠٧١، رقم ٢٧).\nوأخرجه البخاري في صحيحه (كتاب الدعوات -باب قول النبي ﷺ: \"ربنا آتنا في الدنيا حسنة. .\"- ٥/ ٢٣٤٧، رقم ٦٠٢٦) من طريق عبد العزيز عن أنس به. =\n⦗٣٩٨⦘ = فائدة الاستخراج: زيادة قول شعبة في آخر الحديث، وهي للتأكيد في رفع الحديث.","vol":"20","page":397},{"text":"١١٨١٩ - حدثنا مسلم بن الحجاج (^١)، حدثنا أبو موسى (^٢)، ومحمد بن بشار، قالا: حدثنا سالم بن نوح، قال سعيد بن أبي عروبة: أخبرنا قتادة، عن أنس: أن النبي ﷺ دخل على رجل يعوده، فإذا هو كأنه هامة، فقال له: \"هل سألت ربك من شيء\"؟ قال: نعم، قال: قلت: اللهم ما كنت معاقبي في الآخرة فعجله لي في الدنيا، قال: فقال: \"سبحان الله! ألا قلت: اللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة، [وقنا عذاب النار] \" (^٣)، فقالها الرجل فعوفي (^٤).\n_________\n(^١) صاحب الصحيح، وعنه أخرج المصنف هذا الحديث بهذا الإسناد فلعل المصنف ضاق عليه مخرج الحديث، فأخرجه من طريق صاحب الكتاب.\n(^٢) هو: محمد بن المثنى العنزي.\n(^٣) زيادة من (ك).\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب كراهة الدعاء بتعجيل العقوبة في الدنيا-٤/ ٢٠٦٩، رقم ٢٤ مكرر).\nفائدة الاستخراج: بين المصنف هنا لفظ مسلم، حيث إن مسلمًا ﵀ في كتابه الصحيح لم يسق لفظ الحديث.","vol":"20","page":398},{"text":"<span data-type='title' id=toc-1468>باب: ثواب (^١) مجالس الذكر (^٢)، وثواب من يجلس إلى أهلها وليس هو منهم، والترغيب في سؤال الجنة، والإجارة من النار</span>\n_________\n(^١) (ك ٥/ ٢٦٦/ ب).\n(^٢) الذكر في اللغة: ضد النسيان، ثم حمل عليه الذكر باللسان، قال الفراء: \"الذكر ما ذكرته بلسانك وأظهرته\".\nوفي الشرع: ما تعبد الشارع بلفظه مما يتعلق بتعظيم الله جل وعلا، والثناء عليه سبحانه.\nويطلق أيضًا على كل مطلوب قولي، وقيل: الذكر قول سيق لثناء أو دعاء، ويستعمل أيضًا لكل قول يثاب قائله.\nانظر: معاجم مقاييس اللغة (٢/ ٣٥٨)، الفتوحات الربانية على الأذكار النووية (١/ ١٨)، لسان العرب (٤/ ٣٠٨).","vol":"20","page":399},{"text":"١١٨٢٠ - حدثنا يونس بن حبيب، وبكار بن قتيبة، قالا حدثنا أبو داود، حدثنا وهيب (^١)، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إن لله ﷿ ملائكة سيارة فضلًا، يتبعون مجالس الذكر، فإذا وجدوا مجلسًا فيه ذكر (^٢)، قعدوا فحفف بعضهم بعضًا بأجنحتهم حتى يملؤا ما بينهم وبين السماء الدنيا، فإذا تفرقوا عرجوا،\n⦗٤٠٠⦘ وصعدوا إلى السماء، فيسألهم (^٣) الله ﷿ وهو أعلم: من أين جئتم؟ فيقولون: جئنا من عند عباد لك بالأمس يسبحونك، ويكبرونك، ويحمدونك، ويهللونك، ويسئلونك جنتك، قال: وهل رأوا جنتي؟ قالوا: لا يا رب، قال: فكيف [و] (^٤) لو رأوا جنتي؟ قالوا: ويستجيرونك، قال: ومما يستجيروني؟ قالوا: من نارك، قال: وهل رأوا ناري؟ قالوا: لا، قال: فكيف لو رأوا ناري؟ قالوا: ويستغفرونك، قال: فيقول: قد غفرت لهم، وأعطيتهم ما سألوا، وأجرتهم مما استجاروا (^٥)، قال: فيقولون: إن فيهم فلانًا رجلًا خطآء، إنما مر فجلس معهم، فيقول: قد غفرت [لهم] (^٦)، إنهم القوم لا يشقى بهم جليسهم\" (^٧).\n_________\n(^١) ابن خالد بن عجلان الباهلي مولاهم البصري، وهو موضع الالتقاء. انظر: تهذيب الكمال (٣١/ ١٦٤).\n(^٢) في (ك): \"الذكر\".\n(^٣) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"فسألهم\".\n(^٤) زيادة من (ك).\n(^٥) في (ك): \"مما استجاروني\".\n(^٦) زيادة من (ك).\n(^٧) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل مجالس الذكر-٤/ ٢٠٦٩ - رقم ٢٥)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب فضل ذكر الله ﷿-٥/ ٢٣٥٣، رقم ٦٠٤٥) من طريق جرير عن الأعمش عن أبي صالح به.","vol":"20","page":399},{"text":"١١٨٢١ - حدثنا يزيد بن سنان، حدثنا حبان، حدثنا وهيب (^١)،\n⦗٤٠١⦘ حدثنا سهيل، عن أبيه، عن أبي هريرة ح\n[وحدثنا ابن ديزيل، حدثنا عفان، حدثنا وهيب، حدثنا سهيل، عن أبيه، عن أبي هريرة] (^٢)، عن النبي ﷺ قال: \"إن لله ملائكة سيارة فضلًا، يتبعون مجالس الذكر، فإذا وجدوا مجلسًا فيه ذكر غدوا، وحف بعضهم بعضًا بأجنحتهم، حتى يملؤا ما بينهم وبين السماء الدنيا، فإذا تفرقوا، وعرجوا، وصعدوا يسألهم الله -وهو أعلم-: من أين جئتم؟ فيقولون: جئنا من عند عباد لك بالأرض يكبرونك، ويحمدونك، ويهللونك، ويسألونك، قال: وماذا يسألوني؟ قالوا: يسألون جنتك، قال: وهل رأوا جنتي؟ قالوا: لا أي رب، قال: فكيف ولو رأوا جنتي؟ قالوا: ويستجيرونك (^٣) من النار، قال: وهل رأوا ناري؟ قالوا: لا، قال: فكيف ولو رأوا ناري؟ قالوا: ويستغفرونك، فيقول: قد غفرت لهم، وأعطيتهم ما سألوا، وأجرتهم مما استجاروا، فيقولون: يا رب! فيهم فلان عبد خطآء، إنما مر بهم فجلس معهم، فيقول: قد غفرت لهم، وهم القوم لا يشقى بهم جليسهم\" (^٤).\n_________\n(^١) ابن خالد، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) هذا الإسناد زيادة من (ك).\n(^٣) (ك ٥/ ٢٦٧/ أ).\n(^٤) انظر: تخريج الحديث رقم (١١٨٢٠).","vol":"20","page":400},{"text":"١١٨٢٢ - حدثنا عباس الدوري، حدثنا أمية بن بسطام، حدثنا\n⦗٤٠٢⦘ يزيد بن زريع، حدثنا روح بن القاسم، عن (^١) سهيل (^٢)، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ (^٣) قال: \"إن لله ملائكة. . . .\" ح\nوحدثنا أبو أمية، حدثنا محمد بن جهضم (^٤)، حدثنا إسماعيل بن جعفر، عن سهيل، عن أبيه، عن أبي هريرة، أن رسول الله ﷺ قال: \"إن لله ملائكة يتبعون مجالس الذكر، ويطوفون بها، فإذا وجدوا قومًا يذكرون الله حف (^٥) بعضهم بعضًا بأجنحتهم، وجلسوا إليهم\" (^٦).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) ابن أبي صالح، وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) في (ك): \"النبي ﷺ\".\n(^٤) ابن عبد الله الثقفي، الخرساني، أبو جعفر البصري.\n(^٥) جاء في (ك): \"حض\".\nوالحض معناه: أن تحثه على شيء لا سير فيه ولا سوق. لسان العرب (٧/ ١٣٦).\n(^٦) انظر: تخريج الحديث رقم (١١٨٢٠).","vol":"20","page":401},{"text":"<span data-type='title' id=toc-1469>باب: ثواب من قال: لا إله إلا الله، وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير، مائة مرة، ومن قالها عشر مرات، ومن قال: سبحان الله وبحمده في يوم مائة (^١) مرة</span>\n_________\n(^١) هكذا في (ك) وهو الصواب المناسب للأحاديث، وجاء في الأصل: \"مائتي مرة\".","vol":"20","page":403},{"text":"١١٨٢٣ - أخبرنا (^١) يونس بن عبد الأعلى، أخبرنا ابن وهب، أن مالكًا (^٢)، حدثه عن سمي (^٣)، عن أبي صالح، عن أبي هريرة، أن رسول الله ﷺ قال: \"من قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، في يوم مائة مرة كانت له عدل عشر رقاب، وكتبت له مائة حسنة، ومحيت عنه مائة سيئة، وكانت له حرزًا من الشيطان يومه ذلك حتى يمسي، ولم يأت أحد بأفضل مما جاء به، إلا أحد عمل أكثر من ذلك، ومن قال سبحان الله وبحمده مائة مرة، حطت خطاياه وإن كانت مثل زبد البحر\" (^٤).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) ابن أنس، وهو موضع الالتقاء.\n(^٣) مولى أبي بكر بن عبد الرحمن بن الحارث بن هشام.\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التسبيح والدعاء- ٤/ ٢٠٧١، رقم ٢٨). =\n⦗٤٠٤⦘ = وأما الإمام البخاري ﵀ فقد أورد الحديث في صحيحه مقطعًا:\nفأخرج أول الحديث إلى قوله: \"ولم يأت أحد بأفضل مما جاء به إلا أحد عمل أكثر من ذلك\" (كتاب الدعوات -باب فضل التهليل-٥/ ٢٣٥١، رقم ٦٠٤٠) من طريق القعنبي عن مالك به.\nوأخرجه أيضًا في (كتاب بدء الخلق -باب صفة إبليس وجنوده-٣/ ١١٩٨ - رقم ٣١١٩) من طريق عبد الله بن يوسف عن مالك به.\nوأخرج قوله: \"ومن قال سبحان الله وبحمده. .\" الحديث في (كتاب الدعوات- باب فضل التسبيح-٥/ ٢٣٥٢، رقم ٦٠٤٢) من طريق عبد الله بن مسلمة عن مالك به.","vol":"20","page":403},{"text":"١١٨٢٤ - حدثنا أبو إسماعيل الترمذي، حدثنا القعنبي، عن مالك (^١) عن سمي، بإسناده بمثله (^٢).\n_________\n(^١) ابن أنس، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٨٢٣).","vol":"20","page":404},{"text":"١١٨٢٥ - حدثنا إسحاق بن سيار النصيبي، حدثنا معلى بن أسد، حدثنا عبد العزيز بن المختار (^١)، عن سهيل، عن سمي، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"من قال حين يصبح وحين يمسي: سبحان الله (^٢) وبحمده مائة مرة، لم يأت أحد يوم القيامة بأفضل مما جاء به، إلا أحد قال مثل ما قال، أو زاد عليه\" (^٣).\n_________\n(^١) موضع الالتقاء هو: عبد العزيز بن المختار.\n(^٢) (ك ٥/ ٢٦٧ /ب).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب =\n⦗٤٠٥⦘ = فضل التهليل والتسبيح- ٤/ ٢٠٧١، رقم ٢٩).","vol":"20","page":404},{"text":"١١٨٢٦ - حدثنا عباس الدوري، حدثنا أمية بن بسطام، حدثنا يزيد بن زريع، أخبرنا (^١) روح بن القاسم، عن سهيل (^٢)، عن سمي، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله ﷺ (^٣): \"من قال حين يصبح مائة مرة: سبحان الله وبحمده، وحين يمسي مائة مرة: سبحان الله العظيم وبحمده، لم يلق الله ﷿ يوم القيامة عبد بمثل ما يلقاه\" (^٤).\n_________\n(^١) في (ك): \"حدثنا\".\n(^٢) ابن أبي صالح، وهو موضع الالتقاء.\n(^٣) في (ك): \"قال النبي ﷺ\".\n(^٤) انظر: تخريج الحديث رقم (١١٨٢٥).\nفائدة الاستخراج: جاءت رواية المصنف بالتفريق في الذكر في الوقتين، ففي الصباح: \"سبحان الله وبحمده\" مائة مرة، وفي المساء: \"سبحان الله العظيم وبحمده\" مائة مرة، وأما رواية مسلم ففيها: \"من قال حين يصبح وحين يمسي: سبحان الله وبحمده مائة مرة. .\" الحديث.\nتنبيه: زيادة لفظة \"العظيم\" في قوله: \"سبحان الله العظيم وبحمده\"، هذه اللفظة جاءت من طريق يزيد بن زريع عن روح بن القاسم عن سهيل بن أبي صالح عن سمي عن أبي صالح عن أبي هريرة، واختلف الرواة عن يزيد في لفظ هذا الحديث كما يلي:\n١/ محمد بن المنهال: ولفظه: \"من قال حين يصبح: سبحان الله العظيم وبحمده مائة مرة، وإذا أمسى كذلك. .\" الحديث. =\n⦗٤٠٦⦘ = وأخرج هذه الرواية: المصنف كما سيأتي (حديث رقم ١١٨٢٧)، وأبو داود في سننه (كتاب الأدب -باب ما يقول إذا أصبح-٥/ ٣٢٦ - رقم ٥٠٩١)، وابن حبان (٣/ ١٤٢، رقم ٨٦٠ الإحسان)، والبيهقي في الدعوات الكبير (ص ٢٧، رقم ٣٩).\n٢/ أمية بن بسطام: ولفظه: \"من قال حين يصبح مائة مرة: سبحان الله وبحمده، وحين يمسى مائة مرة: سبحان الله العظيم وبحمده. .\" الحديث، وهذه الرواية أخرجه المصنف برقم (١١٨٢٦).\nفنجد أن الألفاظ اختلفت عن يزيد بن زريع.\nوأما باقي الروايات عن سهيل بن أبي صالح -وهي من طريق الثقات- فلم يذكر فيها هذه اللفظة: \"العظيم\"، وممن روى هذا الحديث عن سهيل، ولم يذكر هذه اللفظة:\n١/ عبد العزيز بن المختار: وروايته عند مسلم، والمصنف (وقد تقدمت برقم ١١٨٢٥)، والترمذي في جامعه (كتاب الدعوات -باب. . . ٥/ ٤٧٩ رقم ٣٤٦٩)، والطبراني في الدعاء (٢/ ٩٤٥)، والبيهقي في الدعوات الكبير (ص ٢٦، رقم ٣٨)، والنسائي في عمل اليوم والليلة (ص ٣٨٠، رقم ٥٦٨)، وغيرهم.\n٢/ عبد العزيز بن أبي حازم: وروايته عند ابن السني في عمل اليوم والليلة (ص ٣١، رقم ٧٤).\n٣/ إسماعيل بن زكريا: وروايته عند أحمد في المسند (٢/ ٣٧١).\n٤/ حماد بن سلمة: وروايته عند ابن حبان في صحيحه (٣/ ١٤١، رقم ٨٥٩ الإحسان)، والحاكم في مستدركه (١/ ٥١٨)، وقال: \"صحيح على شرط مسلم، ولم يخرجاه\" ووافقه الذهبي.\nوقد روى مالك هذا الحديث عن سمي عن أبي صالح عن أبي هريرة بنحوه، ولم يقيده بالصباح والمساء، ولم يذكر هذه اللفظة: \"العظيم\"، وقد تقدم تخريجها في حديث رقم (١١٨٢٣). =\n⦗٤٠٧⦘ = وقد روى أيضًا هذا الحديث أبو حازم عن أبي هريرة، ولم يذكر هذه اللفظة \"العظيم\"، أخرجه الإمام أحمد في المسند (٢/ ٢٧١).\nفتبين من ذلك: أن هذه اللفظة \"العظيم\" في هذا الحديث غير ثابتة، والله أعلم.","vol":"20","page":405},{"text":"١١٨٢٧ - حدثنا عباس الدوري أيضًا، وإسحاق الحربي، قالا: حدثنا محمد بن المنهال، حدثنا يزيد بن زريع بإسناده (^١): \"من قال حين يصبح سبحان الله العظيم وبحمده مائة مرة، وإذا أمسى كذلك، لم يواف أحد من الخلائق بمثل ما وافا\" (^٢).\n_________\n(^١) موضع الالتقاء هو: سهيل بن أبي صالح.\n(^٢) انظر: تخريج الحديث رقم (١١٨٢٥).","vol":"20","page":407},{"text":"١١٨٢٨ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا روح بن عبادة، حدثنا عمر بن أبي زائدة (^١)، عن أبي إسحاق (^٢)، عن عمرو بن ميمون قال: من قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير عشر مرات، كان كمن أعتق أربع رقاب من ولد إسماعيل (^٣).\n_________\n(^١) الهمداني، وهو موضع الالتقاء. تهذيب الكمال (٢١/ ٣٤٨).\n(^٢) السبيعي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح- ٤/ ٢٠٧١ - رقم ٣٠).\nوأخرجه البخاري في صحيحه (كتاب الدعوات -باب فضل التهليل- ٥/ ٢٣٥١ - رقم ٦٠٤١) من طريق عبد الملك بن عمرو عن عمر بن أبي زائدة به.","vol":"20","page":407},{"text":"١١٨٢٩ - حدثنا الصغاني، حدثنا روح، حدثنا عمر بن أبي زائدة (^١)، حدثنا عبد الله بن أبي السفر، عن الشعبي، عن الربيع بن خثيم، مثله، فقلت للربيع: ممن سمعته؟ قال: [سمعت] (^٢) من عمرو بن ميمون، فقلت لعمرو بن ميمون: ممن سمعته؟ فقال: من ابن أبي ليلى، فقلت لابن أبي ليلى: ممن سمعته؟ فقال: عن أبي أيوب عن رسول الله ﷺ (^٣).\n_________\n(^١) موضع الالتقاء هو: عمر بن أبي زائدة.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٨٢٨).","vol":"20","page":408},{"text":"١١٨٣٠ - حدثنا إسحاق بن سيار النصيبي، حدثنا عمرو بن عاصم، حدثنا عمر بن أبي زائدة (^١)، حدثنا عبد الله بن أبي السفر، عن عامر الشعبي، عن الربيع بن خثيم، مثل ذلك.\nقال الشعبي: فقلت للربيع: من حدثك؟ قال: عمرو بن ميمون، فسألت عمرًا (^٢): ممن سمعت هذا؟ فقال: من عبد الرحمن، فقلت لعبد الرحمن بن أبي ليلى: ممن سمعت هذا؟ فقال: من أبي أيوب يحدثه أنه سمعته من النبي ﷺ (^٣).\n_________\n(^١) موضع الالتقاء هو: عمر بن أبي زائدة.\n(^٢) جاء في (ك): \"عمرو\"، وهو خطأ، والصواب ما أثبته.\n(^٣) انظر: تخريج الحديث رقم (١١٨٢٨).","vol":"20","page":408},{"text":"<span data-type='title' id=toc-1470>باب: بيان فضيلة \"سبحان الله وبحمده، سبحان الله العظيم\" و\"سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر\" وبيان (^١) المختار من الدعاء من تعليم رسول الله ﷺ، وثواب التسبيح</span>\n_________\n(^١) (ك ٥/ ٢٦٨/ أ).","vol":"20","page":409},{"text":"١١٨٣١ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ قال: \"لأن أقول سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر أحب إلي مما طلعت عليه الشمس\" (^٢).\n_________\n(^١) هو: محمد بن خازم، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في كتاب الذكر والدعاء، باب فضل التهليل والتسبيح ٤/ ٢٠٧٢، رقم ٣٢).","vol":"20","page":409},{"text":"١١٨٣٢ - حدثنا شعيب بن عمرو، حدثنا (^١) سفيان بن عيينة (^٢)، عن محمد بن عبد الرحمن مولى آل طلحة، عن غريب (^٣)، عن ابن عباس قال: خرج رسول الله ﷺ من عند جويرية (^٤) -وكان (^٥) اسمها برة،\n⦗٤١٠⦘ فحول جويرية، وكره أن يقال خرج من عند برة-، فخرج وهي في مصلاها، ثم رجع إليها، فقال (^٦): \"لم تزلي في مصلاك هذا\"؟ قالت: نعم، فقال النبي ﷺ: \"قد قلت من بعدك أربع كلمات، ثلاث مرات، لو وزنت بما قلت منذ اليوم لوزنتهن: سبحان الله وبحمده عدد خلقه، ورضى نفسه، وزنة عرشه، ومداد كلماته\" (^٧).\n_________\n(^١) في (ك): \"أخبرنا\".\n(^٢) موضع الالتقاء هو: سفيان بن عيينة.\n(^٣) ابن أبي مسلم القرشي الهاشمي، أبو رشدين مولى عبد الله بن عباس. تهذيب الكمال (٢٤/ ١٧٢).\n(^٤) بنت الحارث بن أبي ضرار الخزاعية، من بني المصطلق، ماتت سنة خمسين على الصحيح. الإصابة (٧/ ٥٦٥)، التقريب (ص ٧٤٥).\n(^٥) هكذا في (ك)، وجاء في الأصل: \"كانت\".\n(^٦) في (ك): \"قال\".\n(^٧) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب التسبيح أول النهار وعند النوم-٤/ ٢٠٩٠ - رقم ٧٩).\nفائدة الاستخراج: جاء في رواية المصنف ذكر جويرية، وكان اسمها: برة، فحوله رسول الله ﷺ إلى جويرية، وكره أن يقال خرج من عند برة، وليست هذه الجملة في صحيح مسلم.","vol":"20","page":409},{"text":"١١٨٣٣ - حدثني ابن ناجية (^١)، حدثنا مشكدانة (^٢)، حدثنا\n⦗٤١١⦘ أبو أسامة، حدثنا مسعر (^٣)، عن محمد بن عبد الرحمن، عن أبي رشدين -وهو كريب-، عن ابن عباس، عن جويرية: أن النبي ﷺ مر بها بعدما صلى الغداة، وهي تذكر الله ﷿، ثم رجع إليها بعد ارتفاع النهار وهي كذلك، فقال: \"لقد قلت منذ قمت عنك أربع كلمات، ثلاث مرات، هن أوزن مما قلت: سبحان الله عدد خلقه، سبحان الله رضى نفسه، سبحان الله زنة عرشه، سبحان الله مداد كلماته\" (^٤).\n_________\n(^١) لم أقف عليه.\n(^٢) هو: أبو عبد الرحمن عبد الله بن عمر بن محمد بن أبان الجعفي (ت ٢٣٩ هـ)، لقبه مشكدانة -بضم أوله وفتح ثالثه-، قال مشكدانة: لقبني بذلك أبو نعيم، كنت إذا أتيته تلبست وتطيبت، فإذا رآني قال: جاء مشكدانة، ومشكدانة بلغة أهل خراسان: وعاء المسك.\nقال أبو حاتم، والذهبي، وابن حجر: \"صدوق\"، زاد ابن حجر: فيه تشيع.\nانظر: الجرح (٥/ ١١٠)، تهذيب الكمال (١٥/ ٣٤٥)، الميزان (٣/ ١٨٠)، التقريب (ص ٣١٥)، نزهة الألباب (٢/ ١٨٠).\n(^٣) ابن كدام، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب التسبيح عند أول النهار- ٤/ ٢٠٩١ - رقم ٧٩ مكرر).\nفائدة الاستخراج: تسمية أبي رشدين في الإسناد.","vol":"20","page":410},{"text":"١١٨٣٤ - حدثنا الأحمسي، حدثنا محمد بن فضيل (^١)، حدثنا عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: قال النبي ﷺ: \"كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم\" (^٢).\n_________\n(^١) ابن غزوان الضبي مولاهم الكوفي، وهو موضع الالتقاء. تهذيب الكمال (٢٦/ ٢٩٣).\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح-٤/ ٢٠٧٢، رقم ٣١)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب فضل التسبيح -باب فضل التسبيح- ٥/ ٣٠٥٢، رقم ٦٠٤٣) من طريق زهير بن حرب عن ابن فضيل عن عمارة به.","vol":"20","page":411},{"text":"١١٨٣٥ - حدثنا أبو يحيى بن أبي مسرة، وإبراهيم بن دنوقا (^١)، قالا: حدثنا عمار بن عبد الجبار (^٢) -قال ابن أبي مسرة الخراساني- حدثنا شعبة (^٣)، حدثني سعيد الجريري، عن أبي عبد الله العنزي (^٤)، عن عبد الله بن الصامت، عن أبي ذر قال: قال رسول الله ﷺ: \"إن أحب الكلام إلى الله: سبحان [الله] (^٥) ربي وبحمده\".\nوقال (^٦) ابن دنوقا: \"سبحان الله وبحمده\"، قال ابن دنوقا: ولم أسمع منه غير هذا الحديث (^٧).\n_________\n(^١) بنون خفيفة: وهو لقب لإبراهيم. انظر: توضيح المشتبه (٤/ ١٣)، نزهة الألباب في الألقاب (١/ ٢٦٧)، تبصير المنتبه بتحرير المشتبه (٢/ ٥٥٨).\n(^٢) المروروذي، أبو الحسن.\n(^٣) موضع الالتقاء هو: شعبة.\n(^٤) اسمه: حميري بن بشير، أبو عبد الله الجسري. تهذيب الكمال (٧/ ٤١٩).\n(^٥) زيادة من (ك).\n(^٦) (ك ٥/ ٢٦٨ /ب).\n(^٧) أخرجه مسلم (كتاب الذكر. . . . باب فضل سبحان الله وبحمده، ٤/ ٢٠٩٣، رقم ٨٥).","vol":"20","page":412},{"text":"١١٨٣٦ - حدثنا أبو أمية، حدثنا الأسود بن عامر (^١)، حدثنا شعبة (^٢) بإسناده مثله (^٣).\n_________\n(^١) أبو عبد الرحمن الشامي، نزيل بغداد، يلقب بـ \"شاذان\".\n(^٢) موضع الالتقاء هو: شعبة.\n(^٣) زيادة من (ك).\n⦗٤١٣⦘ = وانظر: تخريج الحديث رقم (١١٨٣٥).","vol":"20","page":412},{"text":"١١٨٣٧ - حدثنا أحمد بن أبي رجاء المصيصي، حدثنا حجاج، حدثنا شعبة (^١)، حدثنا الجريري، عن أبي عبد الله الجسري، عن عبد الله بن الصامت، عن أبي ذر، أن رجلًا سأل رسول الله ﷺ فقال: أي الأعمال أفضل-أو أحب العمل إلى الله-؟ قال: \"سبحان رب وبحمده\" (^٢).\n_________\n(^١) موضع الالتقاء هو: شعبة.\n(^٢) انظر: تخريج الحديث رقم (١١٨٣٥).","vol":"20","page":413},{"text":"١١٨٣٨ - حدثنا حمدان بن علي الوراق، حدثنا عفان، حدثنا وهيب بن خالد (^١)، حدثنا سعيد الجريري، عن أبي عبد الله الجسري، عن عبد الله بن الصامت، عن أبي ذر، أن رسول الله ﷺ سئل: أي الكلام أفضل؟ قال: \"ما اصطفى [الله] (^٢) لعباده سبحان الله وبحمده\" (^٣).\n_________\n(^١) موضع الالتقاء هو: وهيب بن خالد.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل سبحان الله وبحمده - ٤/ ٢٠٩٣، رقم ٨٤).","vol":"20","page":413},{"text":"١١٨٣٩ - حدثنا أبو داود الحراني، حدثنا يزيد بن هارون، حدثنا الجريري (^١)، عن أبي عبد الله العنزي، عن عبد الله بن الصامت، عن أبي ذر قال: قلت: يا رسول الله! أي الكلام أحب إلى الله؟ قال:\n⦗٤١٤⦘ \"ما اصطفاه لملائكته: سبحان الله وبحمده\" (^٢).\n_________\n(^١) هو: سعيد بن إياس، وهو موضع الالتقاء.\n(^٢) انظر: تخريج الحديث رقم (١١٨٣٨).","vol":"20","page":413},{"text":"١١٨٤٠ - حدثنا الصغاني، وعمار بن رجاء، قالا: حدثنا يعلى بن عبيد ح\nوحدثنا الصغاني أيضًا، أخبرنا جعفر بن عون، كلاهما قالا: حدثنا موسى الجهني (^١)، عن مصعب بن سعد، عن أبيه قال: كنا جلوسًا عند رسول الله ﷺ فقال: \"أيعجز أحدكم أن يكسب كل يوم ألف حسنة\"؟ فسأله سائل من جلسائه: كيف يكتسب أحدنا يا رسول الله ألف حسنة؟ قال: \"يسبح مائة تسبيحة، فيكتب له ألف حسنة، أو يحط (^٢) عنه ألف خطيئة\" (^٣).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو: موسى الجهني.\n(^٢) هكذا في (ك) وصحيح مسلم، وجاء في الأصل: \"تحط\".\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح - ٤/ ٢٠٧٣، رقم ٣٧).","vol":"20","page":414},{"text":"١١٨٤١ - حدثنا قربزان (^١)، حدثنا يحيى بن سعيد القطان، حدثنا\n⦗٤١٥⦘ موسى الجهني (^٢)، بإسناده مثله (^٣).\n_________\n(^١) هكذا جاء في الأصل، وفي نسخة (ك)، وجاء في حاشية الأصل من \"سير أعلام النبلاء\" على كلمة \"كربزان\" ما نصه: \"بكاف مشوبة بقاف\".\nوالذي رجعت إليه في أكثر مصادر ترجمته: \"كربزان\" بضم الكاف، وسكون الراء، وضم الموحدة، وفتح الزاي تليها ألف ثم نون: وهو لقب عبد الرحمن بن محمد بن منصور البصري، وقد تقدمت ترجمته. =\n⦗٤١٥⦘ = انظر: السير (١٣/ ١٣٨)، نزهة الألباب (٢/ ١١٧)، توضيح المشتبه (٧/ ٣١٧).\n(^٢) موضع الالتقاء هو: موسى الجهني.\n(^٣) انظر: تخريج الحديث رقم (١١٨٣٩).","vol":"20","page":414},{"text":"١١٨٤٢ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون (^١)، أخبرنا أبو مالك الأشجعي (^٢)، حدثني أبي، أنه سمع رسول الله ﷺ يقول إذا أتاه إنسان يقول: يا نبي الله! كيف أقول حين أسأل ربي (^٣)؛ قال: \"قل: اللهم اغفر لي وارحمني واهدني (^٤) وارزقني\" ويقول بأصابعه الأربع، وقبض كفه غير الإبهام، وأرانا يزيد بن هارون قال: هؤلاء يجمعن لك دنياك وآخرتك (^٥).\n_________\n(^١) الواسطي، وهو موضع الالتقاء.\n(^٢) هو: سعد بن طارق بن أشيم -بالمعجمة، وزن أحمر- بن مسعود الأشجعي.\nالتقريب (ص ٢٣١، ٢٨١).\n(^٣) هكذا في الأصل وصحيح مسلم، وجاء في (ك): \"كيف أقول حين أسلم من صلاتي\"؟\n(^٤) جاء في صحيح مسلم: \"عافني\" بدل \"اهدني\".\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح-٤/ ٢٠٧٣، رقم ٣٦).","vol":"20","page":415},{"text":"١١٨٤٣ - حدثنا أبو حبيب محمد بن (^١) علي الكوفي\n⦗٤١٦⦘ القيسراني (^٢) بدمشق العبد الصالح، والإسكاف الرقي (^٣)، قالا: حدثنا سعيد بن مسلمة بن هشام بن عبد الملك، حدثنا أبو مالك الأشجعي (^٤)، قال: سمعت أبي يقول: سمعت النبي ﷺ يقول: \"اللهم اغفر لي وارحمني واهدني وارزقني\" (^٥).\n_________\n(^١) (ك ٥/ ٢٦٩/ أ).\n(^٢) لم أقف عليه.\n(^٣) لم أقف عليه.\n(^٤) هو: سعد بن طارق بن أشيم، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح-٤/ ٢٠٧٣، رقم ٣٤).\nفائدة الاستخراج: إن رواية المصنف بينت أن هذا الذكر إنما هو من الأذكار التي كان يقولها ﵊، وأما رواية مسلم فإنها بينت أن هذا الذكر كان يُعلّمه الرسول ﷺ لمن يسلم.","vol":"20","page":415},{"text":"١١٨٤٤ - وحدثنا محمد بن الفضل العتابي (^١) بالسوس (^٢)، حدثنا عفان، حدثنا عبد الواحد بن زياد (^٣)، حدثنا سعد بن طارق بن أشيم أبو مالك الأشجعي، [قال] (^٤): حدثني أبي طارق بن أشيم قال: سمعت النبي ﷺ يعلم من أسلم يقول: \"قل: اللهم اغفر لي، وارحمني،\n⦗٤١٧⦘ واهدني، وارزقني (^٥)، وارفعني\" (^٦)، ثم يقول: \"هؤلاء يجمعن لك خير الدنيا والآخرة\" (^٧).\n_________\n(^١) لم أقف عليه.\n(^٢) بالواو الساكنة بين السينين المهملتين الأولى مضمومة: وتطلق على عدة مواضع.\nانظر: الأنساب (٧/ ٢٩٨)، مراصد الاطلاع (٢/ ٧٥٥).\n(^٣) موضع الالتقاء هو: عبد الواحد بن زياد.\n(^٤) زيادة من (ك).\n(^٥) في (ك): \"وارفعني، وارزقني\".\n(^٦) هكذا جاء لفظ عفان في رواية المصنف، وقد سقطت لفظة: \"واهدني\" من نسخة (ك)، وجاء لفظ عفان عند أحمد في مسنده، المطبوع (٣/ ٤٧٢): \"اللهم اغفر لي، وارحمني، وارزقني\"، وفي إتحاف المهرة (٦/ ٣٣٨) جاءت رواية أحمد في مسنده عن عفان بلفظ: \"اللهم اغفر لي، واهدني، وارحمني، وارزقني\".\nولفظ رواية عبد الواحد بن زياد عند مسلم والمصنف ستأتي في الحديث رقم (١١٨٤٥).\n(^٧) انظر: تخريج الحديث رقم (١١٨٤٣).\nفوائد الاستخراج:\n١/ تسمية أبي مالك الأشجعي، وأبيه في إسناد المصنف.\n٢ / زيادة قوله في آخر الحديث: \"هؤلاء يجمعن لك خير الدنيا والآخرة\".","vol":"20","page":416},{"text":"١١٨٤٥ - حدثنا السلمي، والدنداني، قالا: حدثنا مسدد، حدثنا عبد الواحد (^١)، حدثنا أبو مالك الأشجعي، عن أبيه طارق بن أشيم، قال: كان النبي ﷺ يعلم من أسلم: \"اللهم اغفر لي وارحمني واهدني وارزقني\"، ثم قال: \"هؤلاء جمعن [لك] (^٢) خير الدنيا والآخرة\" (^٣).\n_________\n(^١) ابن زياد، وهو موضع الالتقاء.\n(^٢) زيادة من (ك).\n(^٣) انظر: تخريج الحديث رقم (١١٨٤٣). =\n⦗٤١٨⦘ = فائدة الاستخراج: زيادة في آخر الحديث، وهي قوله: \"هؤلاء جمعن. .\".","vol":"20","page":417},{"text":"١١٨٤٦ - حدثنا الصغاني، وعمار بن رجاء، قالا: حدثنا يعلى بن عبيد، حدثنا موسى الجهني (^١)، عن مصعب بن سعد، عن أبيه قال: جاء أعرابي إلى النبي ﷺ فقال: يا نبي الله! علمني كلامًا أقوله، قال: \"قل: لا إله إلا الله، وحده لا شريك له، الله أكبر كبيرًا، والحمد لله كثيرًا، [و] (^٢) سبحان الله رب العالمين، لا حول ولا قوة إلا بالله العزيز الحكيم\" قال: هؤلاء لربي، فما لي؟ قال: \"قل: اللهم اغفر لي وارحمني واهدني وارزقني\" (^٣).\n_________\n(^١) موضع الالتقاء هو: موسى الجهني.\n(^٢) زيادة من (ك).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب فضل التهليل والتسبيح-٤/ ٢٠٧٢، رقم ٣٣).","vol":"20","page":418},{"text":"١١٨٤٧ - حدثنا قربزان، حدثنا يحيى بن سعيد، حدثنا موسى الجهني (^١)، بمثله إلى قوله: \"الحكيم -خمسًا-\" قال: هؤلاء لربي، فما لي؟ قال: \"قل: اللهم اغفر لي وارحمني واهدني وارزقني وعافني\" (^٢).\n_________\n(^١) موضع الالتقاء هو: موسى الجهني.\n(^٢) انظر: تخريج الحديث رقم (١١٨٤٦).\nفائدة الاستخراج: بينت رواية المصنف عدد الذكر الذي جاء في الحديث \"خمسًا\".","vol":"20","page":418},{"text":"١١٨٤٨ - حدثنا الصغاني، حدثنا سعيد بن عامر، حدثنا شعبة،\n⦗٤١٩⦘ عن عاصم بن كليب (^١)، عن أبي بردة (^٢)، عن علي ﵁ قال: قال لي رسول الله ﷺ: \"قل: اللهم اهدني، واذكر بالهداية هداية الطريق، اللهم سددني\" (^٣) ح\nوحدثنا الصغاني [أيضًا] (^٤)، حدثنا موسى بن داود ح\nوحدثنا يونس بن حبيب، حدثنا أبو داود، قالا: حدثنا شعبة، عن عاصم بن كليب (^٥)، عن أبي بردة (^٦)، عن علي ﵁ قال: قال لي رسول الله ﷺ: \"قل: اللهم اهدني، واذكر بالهدى (^٧) هداية الطريق، اللهم سددني، واذكر بالسداد سداد السهم\" (^٨).\n⦗٤٢٠⦘ رواه ابن إدريس عن عاصم (^٩) (^١٠).\n_________\n(^١) موضع الالتقاء هو: عاصم بن كليب.\n(^٢) هكذا في (ك) وصحيح مسلم، وهو: ابن أبي موسى الأشعري، وهو الصواب، وجاء في الأصل: \"عن أبي برزة\" وهو خطأ، حيث لا تعلم لأبي برزة (فضلة بن عبيد الأسلمي) رواية عن علي ﵁. انظر: تهذيب الكمال (١٠/ ٤٧٣، ٤٧٨ و٢٩/ ٤٠٨).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب التعوذ من شر ما عمل ومن شر ما لم يعمل-٤/ ٢٠٩٠، رقم ٧٨).\n(^٤) زيادة من (ك).\n(^٥) موضع الالتقاء هو: عاصم بن كليب.\n(^٦) هكذا في (ك) ومسند أبي داود الطيالسي وصحيح مسلم، وهو الصواب، وجاء في الأصل: \"عن أبي برزة\" وهو خطأ كما تقدم بيانه.\n(^٧) جاء في (ك): \"بالهداية\".\n(^٨) انظر: تخريج الحديث رقم (١١٨٤٨).\n(^٩) هذه الرواية أخرجها مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب التعوذ من شر ما عمل ومن شر ما لم يعمل-٤/ ٢٠٩٠ - رقم ٧٨ مكرر) من طريق ابن نمير عن عبد الله بن إدريس به.\n(^١٠) (ك ٥/ ٢٦٩ /ب).","vol":"20","page":418},{"text":"١١٨٤٩ - حدثنا الربيع بن سليمان، حدثنا شعيب بن الليث، حدثنا الليث (^١) ح\nوحدثنا (^٢) يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: وأخبرني الليث ح\nوحدثنا الصغاني، حدثنا يونس بن محمد، حدثنا الليث، عن يزيد بن أبي حبيب، عن أبي الخير (^٣)، عن عبد الله بن عمرو، عن أبي بكر الصديق ﵃: أنه قال: يا رسول الله (^٤) [ﷺ] (^٥): علمني دعاءً أدعو به في صلاتي، قال: \"قل: اللهم إني ظلمت نفسي ظلمًا كثيرًا، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك، وارحمني\n⦗٤٢١⦘ إنك أنت الغفور الرحيم\" (^٦).\n_________\n(^١) ابن سعد، وهو: موضع الالتقاء في الأسانيد الثلاثة.\n(^٢) في (ك): \"أخبرنا\".\n(^٣) هو: مرثد بن عبد الله اليزني. تهذيب الكمال (٢٧/ ٣٥٧)، المقتنى في سرد الكنى (١/ ٢٢١).\n(^٤) في (ك): \"لرسول الله\".\n(^٥) زيادة من (ك).\n(^٦) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب استحباب خفض الصوت بالذكر-٤/ ٢٠٧٨، رقم ٤٨).\nوأخرجه البخاري في صحيحه (كتاب صفة الصلاة -باب الدعاء قبل السلام- ١/ ٢٨٦ - رقم ٧٩٩) من طريق قتيبة بن سعيد عن الليث به.","vol":"20","page":420},{"text":"١١٨٥٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني عمرو بن الحارث، ورجل سماه -يعني ابن لهيعة-، عن يزيد بن أبي حبيب، عن أبي الخير، أنه سمع عبد الله بن عمرو بن العاص يقول: إن أبا بكر الصديق ﵁ قال لرسول الله ﷺ: علمني يا رسول الله دعاءً أدعوا به في صلاتي وفي بيتي، قال: \"قل: اللهم إني ظلمت نفسي ظلمًا كثيرًا، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك، إنك أنت الغفور الرحيم\" (^٢).\n_________\n(^١) هو: عبد الله بن وهب الفقيه المصري، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب استحباب خفض الصوت بالذكر-٤/ ٢٠٧٨، رقم ٤٨ مكرر)، وأخرجه البخاري في صحيحه (كتاب التوحيد -باب قول الله تعالى: (وكان الله سميعًا بصيرًا) ٦/ ٢٦٩٠، رقم ٦٩٥٣) من طريق يحيى بن سليمان عن ابن وهب عن عمرو بن الحارث عن يزيد به.\nفوائد الاستخراج: ١/ تسمية المبهم في الإسناد، وهو: ابن لهيعة.\n٢ / ساق مسلم الإسناد وبعض المتن، ثم أحال على حديث الليث، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":421},{"text":"١١٨٥١ - حدثنا الصومعي، حدثنا أصبغ (^١)، والحجاج بن إبراهيم (^٢)، عن ابن وهب (^٣)، عن عمرو بن الحارث، بإسناده مثله (^٤).\n_________\n(^١) ابن الفرج.\n(^٢) الأزرق.\n(^٣) هو: عبد الله بن وهب، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٨٥٠).","vol":"20","page":422},{"text":"<span data-type='title' id=toc-1471>باب: بيان الدعاء الذي كان يدعو به النبي ﷺ عند الكرب</span>","vol":"20","page":423},{"text":"١١٨٥٢ - حدثنا بكار بن قتيبة، ويونس بن حبيب، قالا: حدثنا أبو داود، حدثنا هشام (^١)، عن قتادة، عن أبي العالية (^٢)، عن ابن عباس، قال: كان النبي ﷺ يقول عند الكرب: \"لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السماوات ورب الأرض ورب العرش الكريم\" (^٣).\nوكذا رواه معاذ عن أبيه.\n_________\n(^١) الدستوائي، وهو موضع الالتقاء.\n(^٢) هو: رفيع بن مهران، أبو العالية الرياحي مولاهم، البصري. تهذيب الكمال (٩/ ٢١٤).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب دعاء الكرب-٤/ ٢٠٩٣، رقم ٨٣)، وأخرجه البخاري في صحيحه (كتاب الدعوات -باب الدعاء عند الكرب- ٥/ ٢٣٣٦ - رقم ٥٩٨٦) من طريق يحيى القطان عن هشام به.","vol":"20","page":423},{"text":"١١٨٥٣ - حدثنا الصغاني، حدثنا روح بن عبادة، حدثنا سعيد بن أبي عروبة (^١)، وهشام بن أبي عبد الله، عن قتادة، عن أبي العالية، عن ابن عباس: أن نبي الله ﷺ كان يقول عند الكرب: \"لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب\n⦗٤٢٤⦘ السماوات والأرض ورب العرش الكريم\" (^٢) (^٣).\n_________\n(^١) موضع الالتقاء هو: سعيد بن أبي عروبة (واسمه مهران) العدوي، أبو النضر البصري. تهذيب الكمال (١١/ ٥).\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب دعاء الكرب-٤/ ٢٠٩٣، رقم ٨٣ مكرر).\n(^٣) (ك ٥/ ٢٧٠/أ).","vol":"20","page":423},{"text":"١١٨٥٤ - حدثنا الصغاني، حدثنا الحسن بن موسى الأشيب، حدثنا حماد بن سلمة (^١)، عن يوسف بن عبد الله بن الحارث، عن أبي العالية، عن عبد الله بن عباس: أن رسول الله ﷺ كان إذا حزبه (^٢) أمر قال: \"لا إله إلا الله الحليم العظيم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب العرش الكريم، لا إله إلا الله رب السماوات ورب الأرض ورب العرش العظيم\"، ثم يدعوا (^٣).\n_________\n(^١) موضع الالتقاء هو: حماد بن سلمة.\n(^٢) هكذا في الأصل وصحيح مسلم، وجاء في (ك): \"كربه\".\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء والتوبة والاستغفار -باب دعاء الكرب-٤/ ٢٠٩٣، رقم ٨٣ مكرر).\nفائدة الاستخراج: ساق مسلم الإسناد وطرفًا من المتن، وبين الزيادة في حديث حماد بن سلمة، وأتم المصنف السياق إسنادًا ومتنًا.","vol":"20","page":424},{"text":"<span data-type='title' id=toc-1472>باب: الدعاء الذي يجب على من يسلم أن يدعو به</span>","vol":"20","page":425},{"text":"١١٨٥٥ - حدثنا السلمي، وموسى بن سعيد الدنداني، قالا: حدثنا مسدد، حدثنا عبد الواحد بن زياد (^١)، حدثنا أبو مالك الأشجعي، عن أبيه طارق بن الأشيم، قال: كان النبي ﷺ يعلم من أسلم: \"اللهم اغفر لي وارحمني واهدني وارزقني\" قال: \"هؤلاء جمعن خير الدنيا والآخرة\" (^٢).\n_________\n(^١) موضع الالتقاء هو: عبد الواحد بن زياد.\n(^٢) انظر: تخريج الحديث رقم (١١٨٤٣).","vol":"20","page":425},{"text":"١١٨٥٦ - حدثنا القردواني الحراني (^١)، حدثنا أبي (^٢)، حدثنا الوليد بن عمرو بن ساج، عن سعد ابن طارق (^٣)، عن أبيه، عن النبي ﷺ قال: كان الرجل أو المرأة إذا أسلما، قال له النبي ﷺ: \"قل: اللهم اغفر لي وارحمني واهدني وارزقني، هؤلاء الأربع قد جمع لك دنياك وآخرتك\" (^٤).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد بن إبراهيم الشيباني مولاهم، أبو جعفر الحراني، المعروف بالقردواني -بضم القاف، وسكون الراء، وضم الدال، وفتح الواو بعدها الألف، وفي آخرها النون-، وهذه النسبة إلى: قردوان.\nانظر: الأنساب (١٠/ ٣٦٨)، تهذيب الكمال (٢٦/ ٤٨)، التقريب (ص ٤٩٥).\n(^٢) هو: عبيد الله بن يزيد القردواني.\n(^٣) هو: أبو مالك الأشجعي، وهو موضع الالتقاء.\n(^٤) انظر: تخريج الحديث رقم (١١٨٤٣). =\n⦗٤٢٦⦘ = فوائد الاستخراج:\n١/ تسمية أبي مالك في الإسناد.\n٢ / زيادة قوله: \"أو المرأة\".\nجاء في نسخة (ك) ما نصه: \"آخر السفر الخامس من مسند أبي عوانة، يتلوه إن شاء الله تعالى في السادس: باب الترغيب والاجتماع في المسجد لذكر الله ﷿، ودرس كتاب الله ﷿، والحمد سبب العلم، وصلواته تترى على سيدنا محمد وآله وأصحابه وأزواجه وسلم تسليمًا.\nكتبه الفقير إلى الله: عبد الرحمن بن عبد الخالق بن محمد بن هبة الله بن أحمد بن أبي هشام القرشي الشافعي الدمشقي، عفا الله عنه، وغفر له ولوالديه ولجميع المسلمين، وافق الفراغ منه يوم الخميس بعد صلاة الظهر الثاني عشر من شعبان من سنة ثمان عشرة وستمائة من هجرة نبينا ﷺ\".","vol":"20","page":425},{"text":"<span data-type='title' id=toc-1473>باب الترغيب في الاجتماع في المسجد لذكر الله ﷿ ودرس كتاب الله تعالى</span>","vol":"20","page":426},{"text":"١١٨٥٧ - حدثنا يونس بن حبيب حدثنا أبو داود، حدثنا شعبة (^١)، حدثنا أبو إسحاق قال: سمعت الأغر (^٢)، يقول: أشهد على أبي سعيد الخدري، وأبي هريرة أنهما شهدا على رسول الله ﷺ أنه قال: \"لا يقعد قوم يذكرون الله ﷿ إلا حفتهم الملائكة\n⦗٤٢٧⦘ وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله فيمن عنده\" (^٣). [¬*]\n_________\n(^١) ابن الحجاج وهو موضع الالتقاء.\n(^٢) أبو مسلم المديني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب فضل الاجتماع على تلاوة القرآن والذكر، ٤/ ٢٠٧٤ رقم ٣٩).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: استدركنا هذا من النسخة الجزائرية [ق ١/أ]:\nبسم الله الرحمن الرحيم، وصلى الله على سيدنا محمد وآله وسلم،\nأخبرنا الإمام مفتي خراسان أبو بكر القاسم بن أبي سعد بن عمر الصفار، علمه بالمدرسة الشرقية بشاذياخ، في سنة ثمان وسنة تسع وستمائة، قلت له: أخبرك أبو الأسعد هبة الله بن عبد الواحد بن عبد الكريم بن هوازن القشيري، قال: أبنا أبو محمد عبد الحميد بن عبد الرحمن البَحِيريُّ، ح\nوأخبرنا أبو المظفر عبد الرحيم بن أبي سعد عبد الكريم بن محمد السمعاني قراءة عليه وأنا أسمع بمرو سنة تسع وستمائة، قال: أنا أبو البركات عبد الله بن محمد بن الفضل بن أحمد الفراوي قراءة عليه بنيسابور بمدرسة أبي نصر بن أبي الخير، [قال: أخبرتنا فاطمة بنت أبي علي الدقاق] (١)، قالا: أبنا أبو نعيم عبد الملك بن الحسن الإسفراييني، قال: أبنا خالي أبو عوانة يعقوب بن إسحاق الحافظ الإسفراييني ﵏ قال:\n_________\n(١) ما بين المعقوفين من هامش النسخة، وفي الأصل مضروب عليه: (أنبا أبو عمرو عثمان بن محمد بن عبيد الله المحمي قراءة عليه).","vol":"20","page":426},{"text":"١١٨٥٨ - حدثنا عمار بن رجاء، حدثنا يزيد بن هارون، حدثنا شعبة (^١)، حدثنا أبو إسحاق، عن الأغر قال: \"أشهد على أبي هريرة، وأبي سعيد أنهما شهدا على رسول الله ﷺ، بمثله\" (^٢).\n_________\n(^١) ابن الحجاج هو موضع الالتقاء.\n(^٢) انظر تخريج الحديث رقم (١١٨٥٧).","vol":"20","page":427},{"text":"١١٨٥٩ - حدثنا قربزان، حدثنا عبد الرحمن بن مهدي (^١)، أخبرنا شعبة، بإسناده مثله (^٢).\n_________\n(^١) موضع الالتقاء هو عبد الرحمن بن مهدي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء، برقم ٣٩ مكرر).","vol":"20","page":427},{"text":"١١٨٦٠ - وحدثنا عبد الرحمن بن منصور البصري، حدثنا عبد الرحمن بن مهدي، حدثنا سفيان، عن أبي إسحاق قال: سمعت الأغر يقول: \"أشهد على أبي سعيد، وأبي هريرة، أنهما شهدا على رسول الله ﷺ أنه قال: لا يقعد قوم يذكرون الله ﷿ إلا حفتهم الملائكة، وغشيتهم الرحمة، وذكرهم الله فيمن عنده\" (^١)، ولم يقل: \"ونزلت عليهم السكينة\".\n⦗٤٢٨⦘ رواه عبد الرزاق عن معمر عن أبي إسحاق بنحوه (^٢).\n_________\n(^١) انظر تخريج الحديث (١١٨٥٧).\n(^٢) أخرج هذه الرواية الإمام أحمد في المسند (١٨/ ٣٨٩ رقم ١١٨٩٢ ط الرسالة) عن عبد الرزاق به.","vol":"20","page":427},{"text":"١١٨٦١ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة، ومن ستر مسلمًا ستره الله في الدنيا والآخرة، ومن يسر على معسر يسر الله عليه في الدنيا والآخرة، والله في عون العبد، ما كان العبد في عون أخيه، أو لأخيه المسلم، وما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم، إلا نزلت عليهم السكينة، وغشيتهم الرحمة، وحفت بهم الملائكة، وذكرهم الله فيمن عنده\" (^٢).\n_________\n(^١) هو محمد بن خازم، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء: باب فضل الاجتماع على تلاوة القرآن ٤/ ٢٠٧٤، رقم ٣٨).","vol":"20","page":428},{"text":"١١٨٦٢ - حدثنا العطاردي أبو عمر (^١)، حدثنا أبو معاوية (^٢)، حدثنا الأعمش بإسناده مثله، وزاد فيه: \"ومن سلك طريقًا يلتمس فيه\n⦗٤٢٩⦘ علمًا سهل الله له به طريقًا إلى الجنة، وفيه أيضًا: ومن بطأ به عمله لم يسرع به نسبه\" (^٣).\nروى مسلم عن يحيى بن يحيى عن أبي معاوية (^٤).\n_________\n(^١) هو أحمد بن عبد الجبار بن محمد الكوفي.\n(^٢) هو محمد بن خازم وهو موضع الالتقاء.\n(^٣) انظر تخريج الحديث (١١٨٦١).\n(^٤) انظر تخريج الحديث (١١٨٦١).","vol":"20","page":428},{"text":"١١٨٦٣ - حدثنا الحسن بن عفان، حدثنا ابن نمير، حدثنا الأعمش (^١)، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب الآخرة، ومن يسر على معسر يسر الله عليه في الدنيا والآخرة، والله في عون العبد ما كان العبد في عون أخيه، ومن سلك طريقًا يبتغي فيه علمًا سهل الله له به طريقًا إلى الجنة، وما اجتمع قوم في مسجد من مساجد الله، يتلون كتاب الله ويتدارسونه بينهم إلا نزلت عليهم السكنية، وغشيتهم الرحمة، وحفت بهم الملائكة، وذكرهم الله فيمن عنده، ومن أبطأ به عمله لم يسرع به نسبه\" (^٢).\n_________\n(^١) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث (١١٨٦١).","vol":"20","page":429},{"text":"١١٨٦٤ - حدثنا أبو داود الحراني، حدثنا محاضر، حدثنا الأعمش (^١)، عن أبي صالح عن أبي هريرة عن النبي ﷺ\n⦗٤٣٠⦘ بمثله سواء، وزاد فيه: \"ومن ستر مسلمًا ستر الله عليه في الدنيا والآخرة\" (^٢).\n_________\n(^١) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث (١١٨٦١).","vol":"20","page":429},{"text":"١١٨٦٥ - حدثنا أبو محمد الحسن بن عمر الميموني الرقي، حدثنا أحمد بن عبد الملك الحراني، حدثنا أبو عوانة، عن الأعمش (^١)، بإسناده.\n\"ما اجتمع قوم يتلون كتاب الله ويتدارسونه بينهم إلا غشيتهم الرحمة وحفت بهم الملائكة\"، وذكر الحديث (^٢).\n_________\n(^١) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث (١١٨٦١).","vol":"20","page":430},{"text":"١١٨٦٦ - حدثنا محمد بن علي بن ميمون الرقي، حدثنا أبو الوليد الطيالسي، وعمرو الناقد، وعلي بن المديني قالوا: حدثنا مرحوم بن عبد العزيز (^١) ح\nوحدثنا الصغاني، حدثنا معلى بن منصور، حدثنا مرحوم بن عبد العزيز، عن أبي نعامة (^٢)، عن أبي عثمان النهدي، عن أبي سعيد الخدري قال: كنا جلوسًا بباب معاوية، فخرج علينا معاوية فقال -وقال الصغاني: إن معاوية خرج على ناس من أصحابه جلوس- فقال: ما أجلسكم؟ قالوا: نذكر الله، قال: والله ما أجلسكم إلا ذلك؟ فقالوا: والله ما أجلسنا\n⦗٤٣١⦘ إلا ذلك، قال: أما إني لم استحلفكم تهمة لكم، وما أحد بمنزلتي من رسول الله ﷺ أقل حديثًا عن رسول الله ﷺ مني، وإن رسول الله ﷺ خرج على ناس من أصحابه جلوس، فقال: \"ما أجلسكم؟ قالوا: نذكر الله ونحمده على ما هدانا بك، ومنَّ علينا بالإسلام، فقال: والله ما أجلسكم إلا ذلك قالوا: والله ما أجلسنا إلا ذلك، قال: إني لم أستحلفكم تهمة لكم، ولكن هذا جبريل يخبرني أيضًا أن الله يباهي بكم الملائكة، وقال المعلى- إن جبريل أخبرني أن الله باهى بكم الملائكة\" (^٣).\n_________\n(^١) العطار وهو موضع التقاء.\n(^٢) السعدي اسمه عبد ربه وقيل عمرو قال ابن حجر: ثقة (التقريب ص ٦٧٩).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء برقم ٤٠).","vol":"20","page":430},{"text":"١١٨٦٧ - حدثنا أبو أمية، حدثنا زكريا بن عدي، أخبرنا مرحوم (^١)، بإسناده: عن أبي سعيد الخدري قال: خرج معاوية على حلقة وهم يذكرون الله، فقال: \"ما يُجلسكم؟ قالوا: جلسنا نذكر الله ﷿\"، ثم ذكر مثله سواء (^٢).\n_________\n(^١) ابن عبد العزيز العطار وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث رقم (١١٨٦٦).","vol":"20","page":431},{"text":"١١٨٦٨ - وحدثنا أبو أمية أيضًا، حدثنا عُبيس (^١) بن مرحوم،\n⦗٤٣٢⦘ حدثني أبي (^٢) ح\nوحدثنا ابن شبابان، حدثنا بشر بن عُبيس بن مرحوم (^٣)، حدثني مرحوم، عن أبي نعامة السعدي، بمثله، \"إن الله يباهي بكم الملائكة\" (^٤).\n_________\n(^١) (بالموحدة والمهملتين مصغر)، ابن مرحوم بن عبد العزيز العطار، (ت / ٢١٧ هـ) وثقة ابن معين والعجلي وابن حبان، وقال أبو حاتم: كان ثقة وفي حديثه شيء.\nالجرح (٧/ ٣٤)، معرفة الثقات للعجلي (٢/ ١٢٥)، الثقات لابن حبان (٨/ ٥٢٤)، التقريب (ص ١٢٣).\n(^٢) هو مرحوم بن عبد العزيز وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) ابن عبد العزيز العطار: روى عنه البخاري، وذكره ابن حبان في الثقات وقال: ربما خالف وقال ابن حجر: صدوق يخطيء. (الثقات لابن حبان (٨/ ١٤٠)، تهذيب الكمال (٤/ ١٣٦)، (التقريب ص ١٢٣).\n(^٤) انظر تخريج الحديث (١٨٦٦).","vol":"20","page":431},{"text":"١١٨٦٩ - ز- حدثنا الأحمسي (^١)، حدثنا وكيع (^٢)، عن سفيان (^٣)، عن حصين (^٤)، عن سالم بن أبي الجعد، عن جابر قال: \"كنا إذا صعدنا (^٥) شرفًا كبرنا، وإذا صوبنا (^٦) سبحنا\" (^٧).\n_________\n(^١) هو محمد بن إسماعيل بن سمرة الأحمسي.\n(^٢) ابن الجراح الرؤاسي.\n(^٣) الثوري.\n(^٤) ابن عبد الرحمن كما في رواية البخاري برقم (٢٩٩٣).\n(^٥) أي المكان المرتفع، وأصل الشرف: العلو (النهاية ٢/ ٤٦٢).\n(^٦) أي انحدرنا والتصويب النزول (فتح الباري ٦/ ١٥٨).\n(^٧) أخرجه البخاري في صحيحه (كتاب الجهاد والسير: باب التسبيح إذا هبط واديًا ٦/ ١٥٧، رقم ٢٩٩٣، فتح الباري).","vol":"20","page":432},{"text":"<span data-type='title' id=toc-1474>باب فضلية لا حول ولا قوة إلا بالله، وثواب (قايل) (^١) والدليل على كراهية رفع الصوت بالدعاء، والترغيب في المخافتة</span>\n_________\n(^١) كذا في المخطوط، ولعل هناك سقط للضمير: (قائلها). أو يقال: لعل الصواب: (وثواب قائل ذلك).","vol":"20","page":433},{"text":"١١٨٧٠ - حدثنا أبو أمية، حدثنا سليمان بن حرب والقواريري قالا: حدثنا حماد بن زيد (^١)، عن أيوب، عن أبي عثمان، عن أبي موسى، قال: كنا مع رسول الله ﷺ في سفر، فكنا إذا علونا كبرنا، فقال رسول الله ﷺ: \"أيها الناس أربعوا (^٢) على أنفسكم، فإنكم لا تدعون أصمًّا ولا غائبًا، ولكنكم تدعون سميعًا بصيرًا، قال: ثم أتى عليَّ وأنا أقول في نفسي لا حول ولا قوة إلا بالله، فقال: يا عبد الله بن قيس ألا أدلك على كلمة هي من كنوز الجنة، قل: لا حول ولا قوة إلا بالله، أو قال: ألا أدلك على كلمات هن من كنوز الجنة، قل: لا حول ولا قوة إلا بالله\" (^٣).\n_________\n(^١) موضع الالتقاء هو حماد بن زيد.\n(^٢) أي أرفقوا ولا تجهدوا أنفسكم (فتح الباري ١١/ ١٩١).\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء -باب استحباب خفض الصوت بالذكر ٤/ ٢٠٧٦، برقم ٤٥ مكرر).\nوأخرجه البخاري في صحيحه (كتاب الدعوات: باب قول لا حول ولا قوة إلا بالله ١١/ ٢١٧، رقم ٦٤٠٩ فتح الباري) من طريق سليمان التيمي عن أبي عثمان النهدي به.\nمن فوائد الإستخراج: أن مسلمًا ﵀ ساق الإسناد وطرفًا من المتن ولم يذكر اللفظ بتمامه، وذكره أبو عوانة بتمامه.","vol":"20","page":433},{"text":"١١٨٧١ - حدثنا أبو حاتم الرازي، حدثنا محمد بن موسى بن مطيع [¬*]، حدثنا حماد بن زيد (^١)، عن أيوب، بإسناده - مثله، \"ألا أدلك على كنز من كنوز الجنة؟ قلت بلى يا رسول الله ﷺ، قال: لا حول ولا قوة إلا بالله\" (^٢).\n_________\n(^١) موضع الالتقاء هو حماد بن زيد.\n(^٢) انظر تخريج الحديث رقم (١١٨٧٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة فيض الله [٨/ ق ١٩٢/ أ]: (محمد بن موسى بن مطيع)، وصوابه: (محمد بن موسى بن نفيع)، كما في النسخة الجزائرية [٦/ ق ٢/ ب]، وهو محمد بن موسى بن نفيع الحرشي، أبو عبد الله البصري، انظر: تهذيب الكمال (٢٦/ ٥٢٨)، وقد جاء عند المصنف في حديث (١٤٠٣) (٤/ ١٥٤)، باسم: محمد بن موسى الحرشي، ولم يذكر الحافظ اسمه كاملا في الإتحاف (١٢٢٣٨).","vol":"20","page":434},{"text":"١١٨٧٢ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون، أخبرنا سليمان التيمي (^١)، عن أبي عثمان، عن أبي موسى الأشعري، قال: كنا مع النبي ﷺ في سفر، فكان القوم يصعدون ثنية أو عقبة فإذا صعد الرجل قال: لا إله إلا الله والله أكبر، قال: حسبته قال: بأعلى صوته ورسول الله ﷺ على بغلة يعرضها في الجبل، فقال: النبي ﷺ أيها الناس إنكم لا تنادون أصم (^٢) ولا غائبًا، ثم قال: يا عبد الله بن قيس أو قال: يا أبا موسى: ألا أدلك على كلمة من كنوز الجنة، قلت بلى يا رسول الله قال: \"لا حول ولا قوة إلا بالله\" (^٣).\n_________\n(^١) موضع الالتقاء هو سليمان بن التيمي.\n(^٢) هكذا في المخطوط لعل الصواب \"أصما\".\n(^٣) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء- برقم ٤٥) وتقدم تخريج الحديث البخاري للحديث- انظر حديث رقم (١١٨٧٠).","vol":"20","page":434},{"text":"١١٨٧٣ - حدثنا إسحاق بن سيار النصيبي، قال سمعت الأنصاري يحدث عن سليمان (^١)، بمعناه مثله (^٢).\n_________\n(^١) التيمي وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث (١١٨٧٢).","vol":"20","page":435},{"text":"١١٨٧٤ - حدثنا يزيد بن سنان، حدثنا بكار بن الخصيب، حدثنا سليمان التيمي (^١)، عن أبي عثمان، عن أبي موسى الأشعري قال: أخذ القوم في عقبة أو قال: في ثنية، قال: فكلما علا عليها رجل، نادى بأعلى صوته: \"لا إله إلا الله والله أكبر، ورسول الله ﷺ على بغله يعرضها، قال فقال: إنكم لا تدعون أصم (^٢) ولا غائبًا، ثم قال: يا عبد الله بن قيس، أو يا أبا موسى، ألا أدلك على كلمة من كنوز الجنة، قلت بلى يا رسول الله، قال: لا حول ولا قوة إلا بالله\" (^٣).\n_________\n(^١) موضع الالتقاء هو سليمان التيمي.\n(^٢) هكذا في المخطوط لعل الصواب \"أصما\".\n(^٣) انظر تخريج الحديث (١١٨٧٢).","vol":"20","page":435},{"text":"١١٨٧٥ - حدثنا المعمري، حدثنا محمود بن غيلان، حدثنا مؤمل، حدثنا شعبة، حدثنا سليمان التيمي (^١) بمثله (^٢) [¬*].\n_________\n(^١) موضع الالتقاء هو سليمان التيمي.\n(^٢) انظر تخريج الحديث (١١٨٧٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: في النسخة الجزائرية [ق ٢/أ]: مثله. لشعبة غريب","vol":"20","page":435},{"text":"١١٨٧٦ - حدثنا الصغاني، حدثنا جعفر بن حميد، أخبرنا ابن\n⦗٤٣٦⦘ المبارك، عن خالد الحذاء وسليمان التيمي (^١)، عن أبي عثمان النهدي، عن أبي موسى قال: قال رسول الله ﷺ لعبد الله بن قيس: \"ألا أدلك على كنز من كنوز الجنة قال: لا حول ولا قوة إلا بالله\" (^٢)، رواه الثقفي عن خالد (^٣).\n_________\n(^١) موضع الالتقاء هو: خالد الحذاء وسليمان بن التيمي.\n(^٢) انظر تخريج الحديث (١١٨٧٢) وهو من طريق سليمان بن التيمي، وأخرجه مسلم برقم (٤٦) من طريق الثقفي عن خالد الحذاء وساق إسناده وطرفًا من المتن ولم يذكره بتمامه ثم قال: الإمام مسلم ﵀: وليس في حديثه ذكر لا حول ولا قوة إلا بالله، وتخريج أبي عوانة ﵀ للحديث من طريق ابن المبارك عن خالد الحذاء يدل على أن لفظ خالد وسليمان التيمي سواء وفيه ذكر لا حول ولا قوة إلا بالله، والله أعلم.\n(^٣) انظر التعليق السابق.","vol":"20","page":435},{"text":"١١٨٧٧ - حدثنا علي بن حرب، حدثنا أبو معاوية عن عاصم الأحول (^١)، عن أبي عثمان، عن أبي موسى، قال: كنا مع النبي ﷺ في سفر، فجعل الناس يجهرون بالتكبير، فقال: النبي ﷺ: \"أيها الناس، أربعوا على نفسكم، إنكم لا تدعون أصمًّا ولا غائبًا، إنكم تدعون سميعًا قريبًا، وهو معكم، قال وأنا خلفه، وأنا أقول: لا حول ولا قوة إلا بالله، فقال لي رسول الله ﷺ: يا عبد الله بن قيس، ألا أدلك على كلمة من كنوز الجنة قلت بلى يا رسول الله قال: لا حول ولا قوة إلا بالله\" (^٢). [¬*]\n_________\n(^١) موضع الالتقاء هو عاصم الأحول.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء برقم ٤٤) وتقدم تخريج البخاري =\n⦗٤٣٧⦘ = للحديث، انظر حديث رقم (١١٨٧٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: واستدركنا من النسخة الجزائرية [ق ٢/ب] بعد هذا الحديث: حدثنا عباس الدوري، قال: حدثنا قبيصة، ثنا سفيان، عن عاصم بمثله، إلى قوله: ليس بأصم ولا غائب.","vol":"20","page":436},{"text":"١١٨٧٨ - حدثنا عباس الدوري، والصغاني، قالا: حدثنا روح بن عبادة، ح\nوحدثنا أبو غسان مالك بن يحيى، حدثنا عبد الوهاب بن عطاء، قالا: حدثنا عثمان بن غياث (^١)، قال: سمعت أبا عثمان النهدي يحدث عن أبي موسى الأشعري، أن رسول الله ﷺ قال: \"ألا أدلك على كنز من كنوز الجنة؟ قال قلت: الله ورسوله أعلم، قال: لا حول ولا قوة إلا بالله\" (^٢).\n_________\n(^١) موضع الالتقاء هو عثمان بن غياث.\n(^٢) أخرجه مسلم في صحيحه (كتاب الذكر والدعاء برقم ٤٧) وتقدم تخريج البخاري للحديث، انظر حديث رقم (١١٨٧٠).","vol":"20","page":437},{"text":"١١٨٧٩ - حدثنا أبو داود الحراني، حدثنا يزيد بن هارون، أخبرنا الجريري، عن أبي عثمان (^١)، عن عبد الله بن قيس، قال: كنا مع النبي ﷺ في بعض أسفاره، وذكر الحديث، فقال النبي ﷺ: \"ألا أدلك على كنز من كنوز الجنة\" قلت بلى يا رسول الله، قال: \"لا حول ولا قوة إلا بالله\" (^٢).\n_________\n(^١) النهدي وهو موضع الالتقاء.\n(^٢) انظر تخريج الحديث رقم (١١٨٧٠).","vol":"20","page":437},{"text":"١١٨٨٠ - حدثنا ابن أبي الشوارب، حدثنا أبو سلمة، حدثنا حماد بن سلمة، عن ثابت (^١)، وعلي بن زيد، وسعيد الجريري، عن أبي\n⦗٤٣٨⦘ عثمان (^٢)، عن أبي موسى عن النبي ﷺ بنحوه (^٣).\n_________\n(^١) ابن أسلم البناني.\n(^٢) النهدي وهو موضع الالتقاء وقد ذكر أبو نعيم في الحلية (٨/ ١٨٦)، أسماء الرواة عن أبي عثمان النهدي لهذا الحديث.\n(^٣) انظر تخريج الحديث رقم (١١٨٧٠).","vol":"20","page":437},{"text":"١١٨٨١ - حدثنا أبو بكر الرازي، حدثنا الحجاج (^١)، حدثنا حماد (^٢)، عن ثابت، وعلي بن زيد، والجريري، عن أبي عثمان (^٣)، عن أبي موسى، عن النبي ﷺ بنحوه (^٤).\n_________\n(^١) ابن منهال.\n(^٢) ابن سلمة بن دينار البصري.\n(^٣) النهدي وهو موضع الالتقاء.\n(^٤) انظر تخريج الحديث رقم (١١٨٧٠).","vol":"20","page":438},{"text":"١١٨٨٢ - وحدثنا أبو حاتم [¬*] الرازي، حدثنا عبد الله بن حرب الليثي، حدثنا مرحوم بن عبد العزيز (^١)، حدثنا أبو نعامة، عن أبي عثمان النهدي (^٢)، عن أبي موسى الأشعري قال: قال رسول الله ﷺ: \"يا عبد الله بن قيس: ألا أعلمك كنزًا من كنوز الجنة، لا حول ولا قوة إلا بالله [¬**] العلي العظيم، وحسبنا الله ونعم الوكيل\" (^٣) (^٤).\n_________\n(^١) العطار.\n(^٢) موضع الالتقاء هو أبو عثمان النهدي.\n(^٣) انظر تخريج الحديث رقم (١١٨٧٠). ملحوظة: زيادة قوله \"العلي العظيم وحسبنا الله ونعم الوكيل\" لم أقف عليها في مصادر تخريج الحديث، والله أعلم.\n(^٤) جاء في آخر اللوحة: آخر الجزء الثامن من مسند أبي عوانة وصلى الله على سيدنا محمد وآله وصحبه أجمعين، والحمد لله رب العالمين.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة ونسخة فيض الله [٨/ ق ١٩٣/ ب] وإتحاف المهرة (١٢٢٣٨) ونسخة السخاوي منه (٣/ ق ٢٨٩/ ب): (أبو حاتم) ولعله الأصوب، وفي النسخة الجزائرية [٦/ ق ٣/ ب]: (أبو بكر)، ولم يشر محققو الكتاب إلى هذا الخلاف؛ إذ لم يعتمدوا النسخة الجزائرية في هذا الموضع، وأبو حاتم يروي عن عبد الله بن حرب الليثي، قال ابن أبي حاتم: كتب عنه أبي، سمعت أبي يقول: هو ثقة حافظ لا بأس به. انظر: الجرح والتعديل (٥/ ٤١، ٤٢).\n[¬**] قال أحمد بسيوني: إلى قوله: (لا حول ولا قوة إلا بالله) هو ختم الحديث، وهو الموافق للنسخة الجزائرية، ولا تعرف خاتمة الحديث إلا بهذا! وكتب في نسخة فيض الله بخط مغاير بعده ما يلي: (العلي العظيم وحسبنا الله ونعم الوكيل. آخر الجزء الثامن من مسند أبي عوانة. وصلى الله على سيدنا محمد وآله وصحبه أجمعين، والحمد لله رب العالمين. سليمان)، فأدخل محققو الكتاب هذا الجزء (العلي العظيم وحسبنا الله ونعم الوكيل) ضمن حديث النبي ﷺ!","vol":"20","page":438},{"text":"<span data-type='title' id=toc-1475>باب الترغيب في الاستغفار في اليوم مائة مرة، وجوب التوبة.</span>","vol":"21","page":5},{"text":"١١٨٨٣ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج (^٢)، قال: حدثني شعبة، عن عمرو بن مرة، عن أبي بردة، قال: سمعت الأَغَرَّ - وكان من أصحاب النبي ﷺ يحدث ابن عمر، قال النبي ﷺ: \"توبوا إلى ربكم، فإني أتوب إليه في اليوم مائة مرة\".\nكذا رواه غندر (^٣).\n_________\n(^١) يوسف بن سعيد بن مسلم المصيصي.\n(^٢) حجاج بن محمد المصيصي الأعور.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب استحباب الاستغفار والاستكثار منه، ٤/ ٢٠٧٥، ح ٤٢ - ٢٧٠٢) من طريق غندر - واللفظ له -، ومعاذ بن معاذ العنبري، وأبي داود الطيالسي، وعبد الرحمن بن مهدي، جميعهم عن شعبة، به، نحوه.","vol":"21","page":5},{"text":"١١٨٨٤ - حدثنا الصغاني (^١)، حدثنا يحيى بن أبي بكير، أخبرنا شعبة، عن عمرو بن مرة، قال: سمعت أبا بردة، قال: سمعت رجلا يقال له الأَغَرُّ (^٢) من أصحاب رسول الله ﷺ، أنه سمع النبي ﷺ يقول: \"أَيُّهَا النَّاسُ!\n\n⦗٦⦘\nتُوبُوا إِلَى ربكم، فَإِنِّي أَتُوبُ إِلَيْهِ فِي الْيَوْمَ مِائَةَ مَرَّةٍ \" (^٣).\n_________\n(^١) محمد بن إسحاق أبو بكر الصغاني.\n(^٢) هو الأغر بن عبد الله - ويقال: ابن يسار - المزني، ونسب في رواية مسعر عن عمرو بن مرة عن أبي بردة، وكذا في رواية ابن سعد عن عفان عد شعبة عن عمرو بن مرة عن أبي بردة: إلى جهينة، وسائر الرواة عن شعبة لم ينسبوه، ونسبه ابن مهدي عن شعبة به وثابت وغيره عن أبي بردة إلى مزينة، فذهب ابن قانع إلى ترجيح رواية مسعر، وخطأ قول من نسبه إلى مزينة، بينما رجح البخاري والبغوي وابن السكن وأبو نعيم =\n\n⦗٦⦘\n= رواية من نسبه إلى مزينة، وفرق ابن مندة وابن الأثير بينهما.\nقال ابن حجر: (وليس بشيء، لأن مخرج الحديث واحد. وقد أوضح البخاري العلة فيه، وأن مسعرا تفرد بقوله الجهني، فأزال الإشكال).\nانظر: الطبقات الكبرى (٦/ ٤٩)، معجم الصحابة للبغوي (١/ ١٢٤ - ١٢٨/ ٢٦)، ولابن قانع (١/ ٥١)، معرفة الصحابة لأبي نعيم (١/ ٣٣٢ - ٣٣٤)، والاستيعاب في معرفة الأصحاب (١/ ١٠٢/ ٦٥)، والإصابة في تمييز الصحابة (١/ ٢٤٧ - ٢٤٩/ ٢٢٣).\n(^٣) تقدم تخريجه.","vol":"21","page":5},{"text":"١١٨٨٥ - حدثنا محمد بن عوف الحمصي، حدثنا محمد بن عيسى بن الطباع، ح\nوحدثنا إسماعيل القاضي (^١)، حدثنا سليمان بن حرب، قالا: حدثنا حماد بن زيد، عن ثابت، عن أبي بردة، عن الأَغَرِّ المزني - وكانت له صحبة - أنَّ رسول الله ﷺ قال: \"إنه ليُغَانُ (^٢) على قلبي، وإنِّي لأَستغفر الله في كل يوم مائة مرة\" (^٣).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد البصري.\n(^٢) أي يغشى القلب ما يلبس عليه ويغطيه. غريب الحديث للقاسم بن سلام (١/ ١٣٧)، شرح صحيح مسلم للنووي (١٧/ ٣٨)، تفسير غريب ما في الصحيحين (ص: ٤٩٣، رقم: ١٦٣).\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب استحباب الاستغفار والاستكثار منه، ٤/ ٢٠٧٥، ح ٤١ - ٢٧٠٢) عن يحيى بن يحيى، وقتيبة بن سعيد، وأبي الربيع العتكي، جميعا عن حماد بن زيد به نحوه =\n\n⦗٧⦘\n= ومن فوائد الاستخراج أن رواية المصنف هي من طريق سليمان بن حرب، وهو ثقة إمام، لزم حماد بن زيد تسع عشرة سنة، منذ سنة ستين، حتى وفاته سنة تسع وسبعين ومائة. كما في تاريخ بغداد (٩/ ٣٦)، وكذا محمد بن عيسى بن الطباع من الثقات المتقنين، التقريب (صـ ٥٠١).","vol":"21","page":6},{"text":"١١٨٨٦ - حدثنا جعفر الصائغ، ومحمد بن إسماعيل الصائغ، قالا: حدثنا عفان (^١)، حدثنا حماد (^٢)، عن ثابت، عن أبي بردة، عن الأغر - أغر مزينة - قال: سمعت النبي ﷺ يقول: \"إنه ليُغَانُ على قلبي، حتى أستغفر الله في كل يوم مائة مرة\" (^٣).\n_________\n(^١) هو عفان بن مسلم بن عبد الله الصفار البصري، وقال عبد الله: سمعت أبي يقول: عفان أثبت من عبد الرحمن بن مهدي، قلت له: أثبت من عبد الرحمن بن مهدي؟ قال: نعم، إلا أن عبد الرحمن رجل ثقة خيار صالح مسلم، وعبد الرحمن عبد الرحمن. \"العلل\" (٥٨٤٧).\n(^٢) هو حماد بن سلمة بن دينار البصري، كما صرح به الإمام أحمد في \"مسنده\" (٢٩/ ٣٩٣/ ١٧٨٤٩) عن عفان، والنسائي في السنن الكبرى (٩/ ١٦٧/ ١٠٢٠٣) وعمل اليوم والليلة (٤٤٢) عن أحمد بن سليمان، عن عفان.\nوعفان من أوثق الناس في حماد بن سلمة، وحماد بن سلمة من أوثق الناس في ثابت البناني، فهو أوثق فيه من حماد بن زيد، وهذا من فوائد الاستخراج.\n(^٣) تقدم تخريجه آنفا.","vol":"21","page":7},{"text":"١١٨٨٧ - حدثنا أبو عمرو بن حازم (^١)، حدثنا جعفر بن عون، عن مسعر، عن عمرو بن مرة (^٢)، عَنْ أبي بُرْدَةَ، عن الْأَغَرِّ، قَالَ:\n\n⦗٨⦘\nقَالَ رسول الله ﷺ \"تُوبُوا إِلَى ربكم، فَوالله إِنِّي أَتُوبُ إِلَى ربي فِي الْيَوْمَ مِائَةَ مَرَّةٍ\" (^٣).\n_________\n(^١) هو أحمد بن حازم بن محمد بن أبي غرزة، الغفاري الكوفي.\n(^٢) كذا في إتحاف المهرة (١/ ٣٨٤ رقم ٢٧٩)، ومصادر التخريج كما في صحيح مسلم وسيأتي، والسنن الكبرى للنسائي (٩/ ١٦٨ رقم ١٠٣٦)، والطبراني في الدعاء =\n\n⦗٨⦘\n= (١٨٢٩)، والخطيب في تاريخه (٥/ ٤٢٩) كلهم من طريق جعفر بن عون به، وجاء في الأصل عوف بن مرة وهو خطاء.\n(^٣) أخرجه مسلم في الصحيح بنحوه، من طريق شعبة عن عمرو بن مرة، كما تقدم آنفا برقم (١١٨٨٣، ١١٨٨٤).","vol":"21","page":7},{"text":"١١٨٨٨ - حدثنا الصغاني (^١)، حدثنا زهير بن حرب، حدثنا يزيد بن هارون، أخبرنا هشام بن حسان، عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ قال: \"من تاب قبل أن تطلع الشمس من مغربها، تاب الله عليه\" (^٢).\n_________\n(^١) هو محمد بن إسحاق الصغاني.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب استحباب الاستغفار والاستكثار منه، ٤٣/ ٢٧٠٣) عن أبي بكر بن أبي شيبة عن أبي خالد سليمان بن حيان، وعن ابن نمير عن أبي معاوية، وعن أبي سعيد الأشج عن حفص بن غياث، وعن أبي خيثمة زهير بن حرب عن إسماعيل ابن علية، أربعتهم: عن هشام بن حسان به، مثله. وأبو عوانة في هذا الحديث كأنه سمعه من مسلم، وهي المصافحة. وهذا من فوائد الاستخراج.","vol":"21","page":8},{"text":"<span data-type='title' id=toc-1476>باب الدعوات التي كان يدعو بها النبي ﷺ، والتعوذ الذي كان يتعوذ منه.</span>","vol":"21","page":9},{"text":"١١٨٨٩ - حدثنا علي بن حرب، حدثنا وكيع بن الجراح، حدثنا هشام بن عروة، عن أبيه، عن عائشة، قالت: كان رسول الله ﷺ يقول في دعائه: \"اللهم إني أعوذ بك من فتنة النار وعذاب النار، وفتنة القبر وعذاب القبر، ومن شر فتنة الغنى، ومن شر فتنة الفقر، ومن شر فتنة المحيا والممات، اللهم اغفر لي خطاياي، ونقّ قلبي من الخطايا كما ينقى الثوب الأبيض من الدنس، اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب، اللهم إني أعوذ بك من الكسل، والهرم، والمأثم، والمغرم\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب التعوذ من شر الفتن وغيرها، ٤/ ٢٠٧٩/ ٤٩ - ٥٨٩) عن أبي كريب، عن أبي معاوية ووكيع، عن هشام به، وأحال متنه على رواية ابن نمير، عن هشام.\nوأخرجه البخاري في الصحيح (كتاب الدعوات، باب التعوذ من المأثم والمغرم، ٨/ ٧٩، ح: ٦٣٦٨) من طريق وهيب، وفي (كتاب الدعوات، باب الاستعاذة من أرذل العمر، ومن فتنة الدنيا وفتنة النار، ٨/ ٨٠، ح: ٦٣٧٥) من طريق وكيع، وفي (كتاب الدعوات، باب الاستعاذة من فتنة الغنى، ٨/ ٨٠، ح: ٦٣٧٦) من طريق سلام أبي مطيع، وفي (كتاب الدعوات، باب التعوذ من فتنة الفقر، ٨/ ٨١/ ٦٣٧٧) من طريق أبي معاوية، أربعتهم عن هشام، به، نحوه.\nومن فوائد الاستخراج في هذا الحديث:\n١. بيان المتن المحال به عند مسلم.\n٢. ساوى أبو عوانة في هذا الحديث مسلما، وكأنه صافح شيخه أبا كريب.","vol":"21","page":9},{"text":"١١٨٩٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني عبد العزيز بن محمد، عن هشام بن عروة، بإسناده مثله، وفيه: \"وأعوذ بك من فتنة المسيح الدجال\" (^١)، وليس فيه: \"ومن شر المحيا والممات\".\nورواه ابن نمير كما رواه ابن وهب عن عبد العزيز (^٢).\nورواه ابن عيينة عن هشام، مختصرا (^٣).\n_________\n(^١) أخرجه المؤلف فيما تقدم (٢/ ١٣٩/ ١٤٠ رقم ٤٦٢) مختصرا بهذا الطرف منه.\nومن فوائد الاستخراج في هذا الحديث إخراجه من رواية المدنيين عن هشام بن عروة، وهو عند الشيخين من رواية العراقيين عنه، وهشام في حديثه بالحجاز أثبت، وإن كان ابن نمير عده بعضهم من أوثق الناس عن هشام، ولكنه قد قيل بأن سماعه وسماع وكيع وأبي معاوية عنه بأخرة في قدمة هشام الثالثة للعراق، حيث كان كبر، ويتوسع في الرواية والإرسال، فرواية المصنف تؤكد أن هذا مما ضبطه العراقيون عن هشام. انظر: تاريخ بغداد (١٤/ ٤٠)، شرح علل الترمذي (٢/ ٦٧٩ - ٦٨٢، و٧٦٩).\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب التعوذ من شر الفتن وغيرها، ٤/ ٢٠٧٨/ ٤٩ - ٥٨٩) عن أبي بكر بن أبي شيبة - واللفظ له - وأبي كريب، عن ابن نمير، عن هشام بن عروة به نحوه.\nوهو في مصنف ابن أبي شيبة (١٠/ ١٨٩ رقم ٢٩٧٤٥).\n(^٣) لم يخرجه مسلم من هذا الوجه، ولا وقفت عليه عند غيره، وقد أخرجه النسائي في السنن الكبرى (كتاب الجنائز، باب التعوذ من عذاب القبر، ٢/ ٤٧٨/ ٢٢٠٣)، و(كتاب النعوت، باب السؤال بأسماء الله ﷿ وصفاته والاستعاذة بها، ٧/ ١٤٩/ ٧٦٧٤) عن قتيبة، قال: حدثنا سفيان، عن يحيى بن سعيد، عن عمرة، عن عائشة، أن النبي ﷺ كان يستعيذ بالله من عذاب القبر ومن فتنة الدجال، وقال: \"إنكم تفتنون في قبوركم\".","vol":"21","page":10},{"text":"١١٨٩١ - حدثنا الصَّغَاني، حدثنا عبد الوهاب بن عطاء، أخبرنا سليمان التيمي، عن أنس بن مالك، أنَّ النبي ﷺ كان يقول: \"اللهم أعوذ بك من العجز، والكسل، والجبن، والهرم، والبخل، وأعوذ بك من عذاب القبر، ومن فتنة المحيا والممات\".\nقال أبو المعتمر (^١): أراه قال: \"وفتنة الدجال\" (^٢).\n_________\n(^١) هو سليمان التيمي، وستأتي رواية ابنه المعتمر عنه للحديث إثر هذا مباشرة.\n(^٢) متفق عليه، أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة، باب التعوذ من العجز والكسل وغيره، ٤/ ٢٠٧٩/ ٥٠، ٥١ - ٢٧٠٦) من طريق ابن علية، ويزيد بن زريع، ومعتمر، وابن المبارك، عن سليمان التيمي، مثله، دون قوله: \"وفتنة الدجال\".\nوأخرجه البخاري في الصحيح (كتاب الجهاد والسير، باب ما يتعوذ من الجبن، ٤/ ٢٣، ح: ٢٨٢٣) و(كتاب الدعوات، باب التعوذ من فتنة المحيا والممات، ٨/ ٧٩، ح: ٦٣٦٧) عن مسدد عن المعتمر، عن أبيه سليمان به.\nوأبو عوانة ساوى مسلما والبخاري في إسناده، وهو رباعي عند ثلاثتهم، وهذا من فوائد الاستخراج.","vol":"21","page":11},{"text":"١١٨٩٢ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، قال: حدثنا المعتمر، قال: سمعت أبي، يقول: حدثنا أنس بن مالك، أنَّ النبي ﷺ كان يقول: \"اللهم إني أعوذ بك من العجز، والكسَل، والجُبنِ، والهَرَم، والبخل، وأعوذ بك من عذابِ القبر، ومن فتنةِ المحيا والممات\" (^١).\n_________\n(^١) متفق عليه، أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة، باب التعوذ من العجز والكسل وغيره، ٤/ ٢٠٧٩/ ٥٠ - ٢٧٠٦) عن محمد عبد الأعلى، =\n\n⦗١٢⦘\n= والبخاري (كتاب الدعوات، باب التعوذ من فتنة المحيا والممات، ٨/ ٧٩ رقم ٦٣٦٧)\nعن مسدد، كلاهما: عن المعتمر به، مثله.","vol":"21","page":11},{"text":"١١٨٩٣ - حدثنا ابن الجنيد الدقاق (^١)، حدثنا عبد الوهاب بن عطاء، حدثنا هشام الدستوائي، عن قتادة، عن أنس، أنَّ نبي الله ﷺ كان يقول: \"اللهم إني أعوذ بك من العجز والكسَل والجُبن والهَرَم، وعذاب القبر، وفتنة المحيا والممات\" (^٢).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) لم يخرجه مسلم من هذا الوجه من حديث قتادة عن أنس ﵁، وأخرجه أحمد في مسنده (٢٠/ ٤٤٦ رقم ١٣٢٣٣) عن عبد الملك بن عمرو أبي عامر العقدي، وعبد الوهاب بن عطاء، وفي (٢١/ ١٠٢ رقم ١٣٤١٧) عن أبي قطن، والبيهقي في إثبات عذاب القبر (١٩٧) من طريق روح، أربعتهم: عن هشام الدستوائي، عن قتادة به.\nمن فوائد الاستخراج رواية المصنف للحديث من طريق قتادة وهو أثبت أصحاب أنس ﵁ بعد الزهري، كما قال أبو حاتم الرازي وغيره. انظر: الجرح والتعديل (٢/ ٤٤٩ رقم ١٨٠٥، و٧/ ١٣٣ - ١٣٥ رقم ٧٥٦).\nثم قد أخرجه المصنف من حديث هشام الدستوائي عن قتادة، وهو أوثق أصحاب قتادة، وأكثرهم وأصحهم رواية عنه، كما قال شعبة وأحمد وغيرهما، وهذا يدل على عناية المصنف، وانتقائه لطرق الرواية.\nانظر: العلل للإمام أحمد (٢٥٤٢)، سؤالات المروذي (٣٥)، التاريخ الكبير للبخاري (٨/ ١٩٨/ ٢٦٩٠)، تاريخ أبي زرعة الدمشقي (رقم: ١١٣٧).","vol":"21","page":12},{"text":"١١٨٩٤ - حدثنا بكار بن قتيبة، حدثنا أبو داود (^١)، حدثنا هشام (^٢)، بمثله، وقال: \"وعذاب في القبر\"، ولم يذكر \"الهرم\" (^٣).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي.\n(^٢) هشام بن أبي عبد الله الدستوائي.\n(^٣) تقدم تخريجه آنفا، ولم أقف عليه من رواية أبي داود الطيالسي عن هشام الدستوائي به =\n\n⦗١٣⦘\n= عند غير المصنف.","vol":"21","page":12},{"text":"١١٨٩٥ - وحدثنا أبو زرعة الرازي (^١)، حدثنا مؤمَّل [¬*] بن إسماعيل، حدثنا هارون ابن الاُعور النحوي (^٢)، عن شعيب بن الحبحاب، عن أنس بن مالك، أنَّ النبي ﷺ كان يقول: \"اللهم إني أعوذ بك من البخل\".\nرواه بهز (^٣) عن هارون بإسناده نحوه (^٤).\n_________\n(^١) عبيد الله بن عبد الكريم بن يزيد.\n(^٢) هارون بن موسى الأعور.\n(^٣) بهز بن أسد العمي، وروايته عند الشيخين مطولة.\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة، باب التعوذ من العجز والكسل وغيره، ٤/ ٢٠٨٠/ ٥٢ - ٢٧٠٦) من طريق بهز بن أسد العمي.\nوالبخاري في الصحيح (كتاب تفسير القرآن، باب قوله: ﴿وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ ٦/ ٨٢/ ٤٧٠٧) عن موسى ابن إسماعيل التبوذكي، كلاهما عن هارون بن موسى الأعور، به، بأطول مما عند المؤلف، نحو ما تقدم من الألفاظ. وله عند البخاري طرق عن أنس ﵁.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٤/ ب]: (مؤمل)، وفي إتحاف المهرة (١٢١٠) ونسخة السخاوي منه (١/ ق ٨١/ أ): (موسى)، ولعله الأصوب، ولم يشر محققو الكتاب إلى هذا الخلاف، وهذا الحديث إنما يعرف من رواية موسى بن إسماعيل، عن هارون ابن الأعور، به، كما عند البخاري (٤٧٠٧) ومن طريقه البغوي في تفسيره (٥/ ٣٠)، ولا يعرف من طريق مؤمل، وأبو زرعة يروي عن موسى بن إسماعيل في الكتاب (١٠٧٩٨)، وفي العموم كما في [مسند الروياني: (١٢٨١)، تهذيب الآثار للطبري: (١٠٥٥ - ابن عباس)، العلل لابن أبي حاتم (٤/ ٨٩، ٢٣٠، ٥٦٨)، (٦/ ٢٨٥)، والتفسير له (١/ ٣١٩)، (٢/ ٤٤٠)، (٣/ ٩١٤)، (٤/ ١١٥٧)، (٥/ ١٦١٣)، (٦/ ١٨٠٢)]، أخلاق النبي ﷺ لأبي الشيخ: (٢٣٦، ٧٣١)، المسند المستخرج على مسلم لأبي نعيم (٢٠٣٨)، التمهيد لابن عبد البر (٢/ ٦٣)، والاستذكار له (٧/ ٢٠٠)، الأنوار للبغوي (ص ٦٨٠)، وانظر: الكمال للمقدسي (٩/ ٤٨)، التهذيب للمزي (٢٩/ ٢٤)، وأبو زرعة تكلم في مؤمل بن إسماعيل، فقال: في حديثه خطأ كثير. كما في ميزان الاعتدال للذهبي (٤/ ٢٢٨) والمغني له (٢/ ٦٨٩)، ومن عادة أبي زرعة في الغالب أنه لا يحدث إلا عن ثقة، كما قال ابن حجر في لسان الميزان (٣/ ٣٩٦)، وانظر: الجرح والتعديل لابن أبي حاتم: (٢/ ١٩٣، ٥٥٠)، (٣/ ٣٧٨، ٣٧٩)، المجروحين لابن حبان (١/ ٥٤)، التعديل والتجريح للباجي (٢/ ٥٥٧)، هدى الساري لابن حجر (ص ٣٩٧)، لسان الميزان له (٨/ ١٩٥)، الثقات لابن قطلو بغا (٣/ ٣٦١)، (٤/ ١٨٠، ١٨٥، ٤٦١)، وهذا في غالب حاله، انظر: أبو زرعة الرازي وجهوده في السنة النبوية (١/ ١٥٨)، كما تبين لي أن أبا زرعة لم يسمع من مؤمل ولم يدركه في الأصح، ودون ذلك بحث وتأمل ونظر، فليتأمل، وقد ذكرت كل هذا مع أن المقام يثبت بأقل منه؛ لأدعو إلى التأمل والتحري لا سيما في تحقيق كتب السنة المطهرة، والله المستعان وحده.","vol":"21","page":13},{"text":"١١٨٩٦ - ز - حدثنا يزيد بن سنان (^١)، حدثنا وهب بن جرير، ح. وحدثنا أبو قلابة (^٢)، حدثنا عبد الصمد (^٣)، قالا: حدثنا شعبة، عن عبد الملك (^٤)، عن مصعب بن سعد، عن سعد، أنَّ النبي ﷺ\n\n⦗١٤⦘\nكان يقول: \"اللهم إني أعوذ بك من الجبن والبخل، وفتنة المحيا والممات، وفتنة المسيح الدجال\".\nزاد يزيد في حديثه: \"وأعوذ بك من أن أرد إلى أرذل العمر، وأعوذ بك من فتنة الدنيا، وعذاب القبر\"، قال: وكان سعد يقول: \"وفتنة الدنيا والدجال\" (^٥).\n_________\n(^١) ابن يزيد القزاز، البصري.\n(^٢) عبد الملك بن محمد بن عبد الله الرقاشي البصري.\n(^٣) ابن عبد الوارث بن سعيد العنبري مولاهم، البصري.\n(^٤) ابن عمير بن سويد بن جارية الكوفي.\n(^٥) الحديث من زوائد أبي عوانة على صحيح مسلم، وهو عند البخاري في الصحيح (كتاب الدعوات، باب التعوذ من البخل، ٨/ ٧٩/ ٦٣٧٠) عن غندر، عن شعبة به، نحو حديث يزيد بن سنان، إلا أنه ليس عنده: \"وفتنة المحيا والممات، وفتنة المسيح الدجال\".","vol":"21","page":13},{"text":"١١٨٩٧ - ز - حدثنا الصَّغَاني (^١)، حدثنا أبو النضر (^٢)، أخبرنا شعبة، بإسناده مثله (^٣).\n_________\n(^١) محمد بن إسحاق الصغاني.\n(^٢) هاشم بن القاسم بن مسلم الليثي، البغدادي.\n(^٣) تقدم تخريجه آنفا.","vol":"21","page":14},{"text":"١١٨٩٨ - ز - حدثنا أبو توبة (^١) بعسقلان، حدثنا الحسين الجعفي (^٢)، حدثنا زائدة (^٣)، عن عبد الملك بن عمير، قال: سمعت مصعب بن سعد (^٤)، عن سعد، قال: تعوذوا بالله بكلمات كان رسول الله ﷺ يتعوذ بهن: \"اللهم إني أعوذ بك من الجبن، وأعوذ بك من\n\n⦗١٥⦘\nالبخل، وأعوذ بك من أن أرد إلى أرذل العمر، وأعوذ بك من فتنة الدنيا، وعذاب القبر\" (^٥).\n_________\n(^١) الربيع بن نافع الحلبي.\n(^٢) الحسين بن علي بن الوليد الجعفي مولاهم، الكوفي.\n(^٣) زائدة بن قدامة الثقفى، أبو الصلت الكوفى.\n(^٤) ابن أبي وقاص الزهري المدني.\n(^٥) هذا الحديث من زوائد المصنف على صحيح مسلم، وقد أخرجه البخاري في الصحيح عن إسحاق بن إبراهيم، عن الحسين، به. (كتاب الدعوات باب الاستعاذة من أرذل العمر، ومن فتنة الدنيا وفتنة النار، ٨/ ٨٠/ ٦٣٧٤).","vol":"21","page":14},{"text":"١١٨٩٩ - حدثنا الزعفراني (^١)، حدثنا عبد الجبار بن العلاء، ح.\nوحدثنا أبو إسماعيل الترمذي (^٢)، حدثنا الحميدي (^٣)، قالا: حدثنا سفيان بن عيينة، عن سمي، عن أبي صالح، عن أبي هريرة: \"أن النبي ﷺ كان يتعوذ من سوء القضاء، ومن درك الشقاء، ومن شماتة الأعداء، وجهد البلاء\"، أو قال أحدَهما و\"سوء القضاء\".\nقال الحميدي: قال سفيان: ثلاث من هذه الكلمات (^٤).\n_________\n(^١) الحسن بن محمد البغدادي.\n(^٢) محمد بن إسماعيل بن يوسف السلمي.\n(^٣) عبد الله بن الزبير بن عيسى القرشي، الأسدي.\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر، باب في التعوذ من سوء القضاء ودرك الشقاء وغيره، ٤/ ٢٠٨٠/ ٥٣ - ٢٧٠٧) عن عمرو الناقد، وزهير بن حرب، عن سفيان بن عيينة، قال: حدثني سمي، به.\nوالحميدي من أوثق أصحاب ابن عيينة، والحديث عنده في مسنده (٢/ ١٩٧/ ١٠٠٢)، وقوله: \"ثلاث من هذه الكلمات\" تابعه عليه عمرو الناقد عند مسلم بنحوه.","vol":"21","page":15},{"text":"١١٩٠٠ - حدثنا عثمان بن خرزاد (^١)، ومحمد بن إسماعيل الصائغ،\n\n⦗١٦⦘\nقال: حدثنا أبو معمر التّنُّوري (^٢)، قال: حدثنا عبد الوارث، حدثنا الحسين (^٣)، حدثني ابن بريدة (^٤)، عن يحيى بن يعمر، عن ابن عباس: \"أنَّ رسول الله ﷺ كان يقول اللهم لك أسلمت، وبك آمنت، وعليك توكلت، وإليك أنبت، وبك خاصمت، أعوذ بك، لا إله إلا أنت، أعوذ بعزتك، لا إله إلا أنت، أن تضلني، أنت الحي الذي لا تموت، والجن والإنس يموتون\" (^٥).\nقال الصائغ: عن عبد الله، ولم يقل: ابن عباس.\n_________\n(^١) هو عثمان بن عبد الله بن محمد خرزاذ =\n\n⦗١٦⦘\n= وخرزاذ: بضم المعجمة، وتشديد الراء، بعدها زاي. انظر: التقريب (ص: ٣٨٥، رقم: ٤٤٩٠).\n(^٢) عبد الله بن عمرو بن أبي الحجاج.\nوالتنوري: بفتح التاء ثالث الحروف وضم النون بعدهما الواو وفي آخرها الراء، هذه النسبة إلى التنور وعملها وبيعها. انظر: الأنساب للسمعاني (٣/ ٩٧/ ٧٤٣).\n(^٣) الحسين بن ذكوان المعلم العوذى البصرى.\n(^٤) هو عبد الله بن بريدة، كما في رواية البخاري.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٦/ ٦٧ - ٢٧١٧)، عن حجاج ابن الشاعر، عن عبد الله بن عمرو أبي معمر، به مثله، دون قوله: \"أعوذ بك، لا إله إلا أنت\".\nورواه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾ ٩/ ١١٧/ ٧٣٨٣) عن أبي معمر به، مختصرا.","vol":"21","page":15},{"text":"١١٩٠١ - حدثنا بكار بن قتيبة، حدثنا أبو داود الطيالسي (^١)،\n\n⦗١٧⦘\nحدثنا شعبة، عن حصين (^٢)، عن هلال بن يساف، عن فروة بن نوفل، قال: قلت لعائشة: ما دعاء كان رسول الله ﷺ يدعو به؟ قالت: كان يقول: \"اللهم إني أعوذ بك من شر ما عملت، وأعوذ بك من شر ما لم أعمل\" (^٣).\n_________\n(^١) سليمان بن داود بن الجارود البصري.\n(^٢) حصين بن عبد الرحمن السلمي، الكوفي.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٥٨/ ٦٥ - ٢٧١٦) من طريق ابن أبي عدي، ومحمد بن جعفر غندر عن شعبة، ومن طريق عبد الله بن إدريس، كلاهما عن حصين به، نحوه.\nوأما طريق الطيالسي فلم أقف عليه في \"مسنده\"، وقد خرجه بمثله النسائي في المجتبى (كتاب الاستعاذة، باب الاستعاذة من شر ما لم يعمل، ٨/ ٢٨١/ ٥٥٢٨)، والسنن الكبرى (كتاب الاستعاذة، باب الاستعاذة من شر ما لم أعمل، ٧/ ٢٣٧/ ٧٩١٤).","vol":"21","page":16},{"text":"١١٩٠٢ - حدثنا الصغاني (^١)، حدثنا عفان، حدثنا خالد بن عبد الله (^٢)، ح.\nوحدثني أبو بكر بن أبي عَتَّاب المعلِّم (^٣)، حدثنا يحيى بن حبيب بن عريى، حدثنا معتمر، حدثنا أبي، ح.\n\n⦗١٨⦘\nوحدثنا أحمد بن موسى بن أبي عمران المعَدَّل (^٤) أبو العباس، حدثنا محمد بن عباد العَنْبَري (^٥) ابن عم عبيد الله بن معاذ - حدثنا المعتمر، عن\n\n⦗١٩⦘\nأبيه، كلاهما: عن حصين، عن هلال بن يَسَاف، حدثني فروة بن نوفل، قال: سألت عائشة عن دعاء كان رسول الله ﷺ يدعو به؟ فقالت: كان يقول: \"اللهم إني أعوذ بك من شَرِّ ما عملت، وشَرِّ ما لم أعمل\" (^٦).\n_________\n(^١) محمد بن إسحاق الصغاني.\n(^٢) ابن عبد الرحمن بن يزيد الطحان الواسطى.\n(^٣) هو محمد بن أحمد بن داود بن سيار بن أبي عتاب، أبو بكر البصري المؤدب ببغداد.\nوتقدمت رواية أخرى للمؤلف عنه برقم (١٠٢٢١)، وزاد فيه: \"البصري\".\nترجم له الخطيب البغدادي، وابن عساكر وغيرهما، وروى عنه الطبراني في الأوسط =\n\n⦗١٨⦘\n= (٥/ ٣٢٤/ ٥٤٤١)، والصغير (٢/ ٨٠/ ٨١٦)، وقال: (البصري، المؤدب ببغداد). قال الدارقطني: لا بأس به.\nانظر: تاريخ بغداد (١/ ٣١٦ - ٣١٧/ ١٦٥)، تاريخ دمشق (٥١/ ٣٦ - ٣٨/ ٥٨٩٤)، سؤالات الحاكم (١٩٣)، تاريخ الإسلام (٦/ ١٠٠٩/ ٣٧١).\n(^٤) بضم الميم، وفتح العين والدال المشددة المهملتين، وفي آخرها اللام؛ اسم لمن عدل وزكي، وقبلت شهادته عند القضاة. انظر: الأنساب للسمعاني (٥/ ٣٤٠)، واللباب (٣/ ٣٣).\n(^٥) هو محمد بن معاذ بن عباد بن نصر بن حسان العنبري البصري، وقد ينسب إلى جده. وجده عباد بن معاذ أخو معاذ بن معاذ.\nروى عنه مسلم في الصحيح، وأبو حاتم وأبو زرعة الرازيان - على تشددهما في الشيوخ -، وقال أبو حاتم: \"صدوق ليس به بأس\"، وترجم له الذهبي في الميزان مرتين، رمز له في ثانيهما بـ\"صح\"، وانتقد قول العقيلي فيه بقوله: \"ذكره أبو جعفر العقيلي في الضعفاء، وقال: \"في حديثه وهم\"، ثم ساق له حديثا موقوفا رفعه، فأي شيء جرى؟! \"، وعليه قال في الكاشف: \"ثقة\"، وهو الصواب.\nقلت: والوهم الذي أشار إليه العقيلي إنما هو لمراجم بن العوام بن المراجم القيسي شيخ محمد بن معاذ، وأما هو فتوبع عليه عند العقيلي والبزار وغيرهما عن مراجم: من غير واحد من الثقات.\nانظر: الجرح والتعديل (٨/ ٩٥ - ٩٦/ ٤١٢)، الضعفاء للعقيلي (٤/ ١٤٥/ ١٧١١)، ميزان الاعتدال (٤/ ٤٤/ ٨١٨٥، ٨١٨٧)، لسان الميزان (٧/ ٥١٣/ ٧٤١٨)، الكاشف (٢/ ٢٢٢/ ٥١٥٩)، وقارنه بالمغني (٢/ ٦٣٤/ ٥٩٩٣).\nوانظر لترجمة مراجم: تهذيب الكمال (٢٦/ ٤٧٣ - ٤/ ٤/ ٥٦١٥).\n(^٦) أخرجه مسلم من طريق شعبة وعبد الله بن إدريس كلاهما عن حصين به كما تقدم، وفي رواية المصنف الحديث من طريق سليمان التيمي عن حصين، فيها علو بتقدم وفاة سليمان التيمي (ت ١٤٣ هـ)، على وفاة شعبة (ت ١٦٠ هـ).","vol":"21","page":17},{"text":"١١٩٠٣ - حدثنا علي بن حرب، عن محمد بن فضيل (^١)، عن حصين، عن هلال بن يساف، عن فروة بن نوفل، قال: سألت عائشة عن دعاء النبي ﷺ؟ فقالت: كان يقول: \"اللهم إني أعوذ بك من شر ما عملت، ومن شر ما لم أعمل\" (^٢).\nرواه وكيع، عن الأوزاعي، عن عبدة (^٣)، عن هلال، عن فروة بن نوفل، عن عائشة (^٤).\n_________\n(^١) ابن غزوان الضبي مولاهم، الكوفي.\n(^٢) تقدم تخريجه (برقم ١١٩٠١).\n(^٣) ابن أبي لبابة.\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٦/ ٦٦ - ٢٧١٦) من طريق وكيع به.","vol":"21","page":19},{"text":"١١٩٠٤ - حدثنا أبو أمية (^١)، حدثنا زكريا بن عدي، ح.\n\n⦗٢٠⦘\nوحدثنا أبو داود السِّجْزي (^٢)، حدثنا عثمان بن أبي شيبة، قالا: حدثنا جرير (^٣)، عن منصور (^٤)، عن هلال بن يساف، عن فروة بن نوفل الأشجعي، قال: سألت عائشة عما (^٥) كان رسول الله ﷺ يدعو به؟ قالت: كان يقول: \"اللهم إني أعوذ بك من شر ما عملت، ومن شر ما لم أعمل\" (^٦).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) هو صاحب السنن، والحديث في سننه (كتاب الصلاة، باب تفريع أبواب الوتر، باب في الاستعاذة، ح: ١٥٥٠).\n(^٣) ابن عبد الحميد الضبي.\n(^٤) ابن المعتمر بن عبد الله بن ربيعة الكوفي.\n(^٥) في الأصل: \"هل\"، والمثبت من سنن أبي داود.\n(^٦) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٥/ ٦٥ - ٢٧١٦) عن يحيى بن يحيى النيسابوري، وإسحاق بن راهويه، عن جرير، به.\nورواية المصنف فيها علو معنوي، فزكريا بن عدي (ت: ٢١١ أو ٢١٢ هـ)، حيث زكريا بن عدي أقدم وفاة من يحيى وإسحاق بن راهويه، وكان من أحفظ أهل زمانه، كما في الجرح والتعديل (٣/ ٦٠٠/ ٢٧١٢)، وانظر: تهذيب الكمال (٩/ ٣٦٨).\nوعثمان بن أبي شيبة كان رحل إلى جرير إلى الري، فسمع عنه كتبه، كما في الطبقات الكبرى لابن سعد (٦/ ٤١٢).","vol":"21","page":19},{"text":"١١٩٠٥ - حدثنا أحمد بن يوسف التغلبي - صاحب أبي عبيد -، حدثنا محمد بن سابق، حدثنا إبراهيم بن طهمان، عن منصور، عن هلال بن يساف، عن فروة بن نوفل، عن عائشة، عن النبي ﷺ بمثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق، وطريق إبراهيم بن طهمان (١٦٨ هـ) هذه فيها علو =\n\n⦗٢١⦘\n= معنوي، لتقدم وفاته على جرير بن عبد الحميد (١٨٨ هـ)، وكونه أحفظ منه.","vol":"21","page":20},{"text":"١١٩٠٦ - حدثنا أبو أمية (^١)، حدثنا عبيد الله بن موسى، حدثنا شيبان (^٢)، عن منصور، عن هلال بن يساف، عن فروة بن نوفل، قال: سألت عائشة، قلت: \"أخبريني بشيء كان رسول الله ﷺ يدعو به، وأدعو الله به\". فذكر مثله (^٣).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) ابن عبد الرحمن التميمى مولاهم النحوى (١٦٤ هـ).\n(^٣) تقدم تخريجه برقم (١١٩٠٤)، وطريق شيبان هذا فيه علو معنوي، إذ هو أقدم بكثير من جرير بن عبد الحميد الضبي، طبقة ووفاة، قد سمع من الحسن البصري (ت: ١١٠) وطبقته.\nانظر: العلل لأحمد (٤١٣٢)، تاريخ بغداد (٩/ ٢٧٢ - ٢٧٣)، تهذيب التهذيب (٤/ ٣٧٤).","vol":"21","page":21},{"text":"١١٩٠٧ - حدثنا اُبو المثنى معاذ بن المثنى بن معاذ بن معاذ العنبري، حدثني أبي، قال: حدثني أبي، قال: حدثني شعبة، عن أبي إسحاق، عن أبي بردة بن أبي موسى، عن أبيه، عن النبي ﷺ، أنه كان يدعو بهذا الدعاء: \"اللهم اغفر لي خطيئتي وجهلي، وإسرافي في أمري، وما أنت أعلم به مني، اللهم اغفر جَدِّي وهَزَلي، وخطئي وعَمْدي، وكل ذلك عندي، اللهم اغفر لي ما قدمت وما أخرت، وما أسررت وما أعلنت، وما أنت أعلم به مني، أنت المقدم وأنت المؤخر، وأنت على كل شيء قدير\" (^١). لشعبة غريب (^٢).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٧ / ٧٠ - ٢٧١٩) عن عبيد الله بن معاذ العنبري، عن أبيه، عن شعبة، به مثله.\n(^٢) لعل وجه استغرابه عدم اشتهاره عن كبار أصحاب شعبة، وانظر ما سيذكره المؤلف بعد برقم (١١٩٠٩).","vol":"21","page":21},{"text":"١١٩٠٨ - حدثنا محمد بن محمد بن رجاء، حدثنا محمد بن بشار، حدثنا عبد الملك بن الصباح المسمعي (^١)، حدثنا شعبة، عن أبي إسحاق، عن أبي بردة بن أبي موسى، عن أبيه، عن النبي ﷺ بمثله (^٢).\n_________\n(^١) المِسْمَعي: بكسر الميم، وسكون السين المهملة، فميم مفتوحة، نسبة إلى المسامعة: محلة بالبصرة. الأنساب (١١: ٣١٨).\nأبو محمد الصنعاني ثم البصري، قال ابن معين وابن قانع: \"ثقة\"، وقال ابن معين أيضا في رواية ابن الجنيد عنه: \"ثقة صدوق، قد رأيته، ولم أكتب عنه\"، وقال أبو حاتم: \"صالح\"، وذكره ابن حبان وابن خلفون في الثقات، وقال الذهبي وابن حجر: \"صدوق\"، ورمز له الذهي في الميزان بـ \"صح\". وتكلم فيه الخليلي في الإرشاد بلا حجة، وأنكره عليه الذهبي وابن حجر، ويؤيد إنكارهما ما تقدم من توثيق ابن معين وقول أبي حاتم فيه، ورواية الشيخين له في الصحيح. والله أعلم.\nانظر: تاريخ ابن معين -رواية ابن محرز (١/ ٩٨)، سؤالات ابن الجنيد (٤٣٤)، الكنى والأسماء للإمام مسلم (٢/ ٧٤٤/ ٣٠١٥)، الجرح والتعديل (٥/ ٣٥٤/ ١٦٧٤)، الثقات لابن حبان (٨/ ٣٨٥)، الإرشاد للخليلي (١/ ٢٧٩)، تهذيب الكمال (١٨/ ٣٣١ - ٣٣٣/ ٣٥٣٤)، الكاشف (١/ ٦٦٥/ ٣٤٥٧)، ميزان الاعتدال (٢/ ٦٥٦ - ٦٥٧/ ٥٢١٦ - ٥٢١٧)، إكمال تهذيب الكمال لمغلطاي (٨/ ٣١٧ / ٣٣٤٧)، تهذيب التهذيب (٦/ ٣٩٩/ ٧٥٣)، تقريب التهذيب (ص: ٣٦٣، رقم: ٤١٨٦)، فتح الباري (١١/ ١٩٧/ ٦٣٩٨).\n(^٢) متفق عليه، أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٧٠/٢٠٨٧ - ٢٧١٩) عن محمد بن بشار، به.\nوأخرجه البخاري في الصحيح (كتاب الدعوات، باب قول النبي ح: \"اللهم اغفر لي ما قدمت وما أخرت\"، ٨/ ٨٤/ ٦٣٩٨)، والأدب المفرد (ح: ٦٨٨)، عن محمد بن بشار به، وقال. \"عن أبي إسحاق، عن ابن أبي موسى، عن أبيه\"، مبهما.=\n\n⦗٢٣⦘\n=وكذا أخرجه في الصحيح (كتاب الدعوات، باب قول النبي ﷺ: \"اللهم اغفر لي ما قدمت وما أخرت\"، ٨/ ٨٥ / ٦٣٩٩) والأدب المفرد (٦٨٩) من طريق إسرائيل عن جده أبي إسحاق: \"عن أبي بكر بن أبي موسى، وأبي بردة، قال: أحسبه عن أبي موسى الأشعري\".","vol":"21","page":22},{"text":"١١٩٠٩ - ز- حدثنا إبراهيم بن أُوْرَمة (^١) الأصبهاني -ذاكرته، قال: حدثنا نصر بن علي (^٢)، قال: وجدت في كتاب أبي، عن شعبة، عن أبي إسحاق، عن أبي بُرْدة، عن أبي موسى: أن! النبي ﷺ كان يدعو بهذا الدعاء \"اللهم اغفر لي خطيئتي وجهلي، وإسرافي في أمري\" وذكر الحديث (^٣).\nفقال له أبان بن تغلب (^٤): سمعته من أبي بردة؟ قال: حدثنيه سعيد بن أبي بردة (^٥)، عن أبيه، عن أبي موسى، عن النبي ﷺ، بمثله (^٦).\n_________\n(^١) في \"الأصل\": (ابن أرومة)، بتقديم الراء على الواو، والصواب ما أثبت، كما في إتحاف المهرة (١٠/ ٨٧/ ١٢٣١٥)، وهو إبرإهيم بن أورمة بن سياوش الحافظ.\n(^٢) نصر بن على بن نصر بن على الجهضمى -بفتح الجيم وسكون الهاء بعدها معجمة مفتوحة-، البصري، وأبوه بصري، توفي سنة ١٨٧ هـ، ثقة، من كبار التاسعة. تقريب التهذيب (٤٨٠٧).\n(^٣) تقدم تخريجه في الحديث السابق.\n(^٤) بفتح المثناة وسكون المعجمة كسر اللام، أبو سعد الكوفي، ثقة تكلم فيه للتشيع قاله ابن حجر. انظر: التقريب (صـ ٨٧ رقم ١٣٦).\n(^٥) ابن أبي موسى الأشعري الكوفي: ثقة ثبت، وروايته ص ابن عمر مرسلة، من الخامسة. التقريب (٢٢٧٥).\n(^٦) لم أقف عليه مسندا عند غير المؤلف، وذكره الإسماعيلي في مستخرجه -كما في الفتح=\n\n⦗٢٤⦘\n= (١١/ ١٩٧) - عن بعض الحفاظ قال: إن أبا إسحاق لم يسمع هذا الحديث من أبي بردة، وإنما سمعه من سعيد بن أبي بردة عن أبيه.\nوعلق عليه الحافظ ابن حجر بقوله: \"هذا تعليل غير قادح، فإن شعبة كان لا يروي عن أحد من المدلسين إلا ما يتحقق أنه سمعه من شيخه\"، بينما قال في إتحاف المهرة (١٠/ ٨٧/ ١٢٣١٥): \"ظهر من رواية علي بن نصر أن أبا إسحاق دلسه\".\nوالبيان جاء عن شعبة نفسه، ومن دلسه أبو إسحاق ثقة ثبت، فهذا التدليس ليس بقادح في الحديث، وهذا من فوائد الاستخراج في هذا الطريق. والله أعلم","vol":"21","page":23},{"text":"١١٩١٠ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، ح. وحدثنا أبو أمية (^٣)، حدثنا أبو الوليد (^٤)، قالا: حدثنا شعبة، عن أبي إسحاق، سمع أبا الأحوص، عن عبد الله، أنَّ النبي ﷺ كان يدعو: \"اللهم إني أسألك الهدى والتقى، والعفاف والغنى\" (^٥).\n_________\n(^١) ابن عبد القاهر، الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطيالسي، وهو في مسنده (١/ ٣٠١/٢٤١).\n(^٣) محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٤) هشام بن عبد الملك الطيالسي.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٧/ ٧٢ - ٢٧٢١) من طريق محمد بن جعفر غندر، عن شعبة به، نحوه.","vol":"21","page":24},{"text":"١١٩١١ - حدثنا أبو العباس الغزي (^١)، قال: حدثنا الفريابي (^٢)، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله بن مسعود قال: كمان النبي ﷺ يدعو:\n\n⦗٢٥⦘\nاللهم إني أسألك الهدى، والتقى، والعفة، والغنى (^٣).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف.\n(^٣) تقدم تخريجه آنفا.","vol":"21","page":24},{"text":"١١٩١٢ - حدثنا علي بن حرب (^١)، حدثنا أبو معاوية، عن عاصم الأحول، عن عبد الله بن الحارث وأبي عثمان النهدي، عن زيد بن أرقم، قال: ما أقول لكم إلا ما قال لنا رسول الله ﷺ: \"اللهم إني أعوذ بك من العجز، والكسل، والبخل، والجبن، والهرم، وعذاب القبر، اللهم آت (^٢) نفسي تقواها، أنت خير من زكاها، أنت وليها ومولاها، اللهم إني أعوذ بك من علم لا ينفع، ومن نفس لا تشبع، ومن قلب لا يخشع، ومن دعوة لا يستجاب لها\" (^٣).\n_________\n(^١) ابن محمد بن علي الطائي، أبو الحسن الموصلي.\n(^٢) في الأصل: \"ائت\"، وهو أمر من الإتيان، والقياس في الأمر من الإيتاء هو \"آت\"، كما أثبت.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٨/ ٧٣ - ٢٧٢٢) عن أبي بكر بن أبي شيبة، وإسحاق ابن راهويه، ومحمد بن عبد الله بن نمير، عن أبي معاوية.\nوقد ساوى أبو عوانة فيه مسلما، وكأنه صافح مشايخه الثلاثة فيه، وهذا من فوائد الاستخراج في هذه الرواية.","vol":"21","page":25},{"text":"١١٩١٣ - حدثنا الصَّغَاني (^١)، وأبو داود الحراني (^٢)، قال: حدثنا حاضر (^٣)، حدثنا عاصم الأحول، عن عبد الله بن الحارث، عن زيد بن أرقم،\n\n⦗٢٦⦘\nقال: قلنا: علمنا أو حدثنا، قال: \"لا أعلمكم إلا ما كان رسول الله ﷺ يعلمنا\"، ثم ذكر مثله (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) سليمان بن سيف بن يحيى الطائي الحراني.\n(^٣) ابن المورع الكوفي.\n(^٤) تقدم تخريجه آنفا، ومن فوائد التخريج في هذه الرواية مساواة المصنف فيه مسلما، وأتى بمتابعة محاضر لأبي معاوية، وهو أقوى من الفرد.","vol":"21","page":25},{"text":"١١٩١٤ - حدثنا الزعفراني (^١)، حدثنا شبابة (^٢)، حدثنا ليث (^٣)، ح.\nوحدثنا الزعفراني أيضا، قال: حدثنا عاصم (^٤)، حدثنا الليث، ح سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة، أنّ رسول الله ﷺ كان يقول \"لا إله إلا الله وحده، أعز جنده، ونصر عبده، وهزم الأحزاب وحده، ولا شيء بعده\".\nوقال عاصم: \"وغلب الأحزاب\" (^٥).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) ابن سوار المدائني.\n(^٣) ابن سعد الفهمي المصري.\n(^٤) ابن علي بن عاصم بن صهيب الواسطي، أبو الحسن التيمي مولاهم.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٩/ ٧٧ - ٢٧٢٤)، عن قتيبة بن سعيد، عن الليث، به مثله.\nوأخرجه البخاري في الصحيح (كتاب المغازي، باب غزوة الخندق وهي الأحزاب، ٥/ ٤١١٤/١١١)، عن قتيبة به نحوه.\nومن فوائد الاستخراج هنا العلو بتقدم وفاة شبابه (ت: ٢٠٤ أو ٢٠٥ أو ٢٠٦)، وعاصم (ت: ٢٢١)، على قتيبة بن سعيد المتوفى سنة ٢٤٠.","vol":"21","page":26},{"text":"١١٩١٥ - حدثنا أبو الأشعث محمد بن سعيد الزيني الحمصي (^١)،\n\n⦗٢٧⦘\nحدثنا أبو صالح الحراني (^٢)، حدثنا يعقوب بن عبد الرحمن، عن موسى بن عقبة، عن عبد الله بن دينار، عن ابن عمر، قال: كان من دعاء النبيّ ﷺ يقول: \"اللهم إني أعوذ بك من زوال نعمتك، وتحويل عافيتك، وفُجاءة نقمتك، وجميع سخطك\" (^٣).\nقال أبو عوانة: جوده يعقوب وحده (^٤).\n_________\n(^١) ترجم له أبو أحمد الحاكم في الأسامي والكنى (١/ ٤٣٢/ ٢٨٠) دون جرح أو تعديل، =\n\n⦗٢٧⦘\n= ولم أقف على من ترجم له سواه.\n(^٢) عبد الغفار بن داود بن مهران.\n(^٣) أخرجه مسلم في الصحيح (كتاب الرقاق، باب أكثر أهل الجنة الفقراء وأكثر أهل النار النساء وبيان الفتنة بالنساء، ٤/ ٢٠٩٧، ح: ٩٦ - ٢٧٣٩) عن أبي زرعة الرازي، عن ابن بكير، عن يعقوب بن عبد الرحمن -وهو القاري-، وفيه من فوائد الاستخراج العلو بالمساواة.\nوشيخ أبي عوانة لم أقف فيه على جرح أو تعديل، وقد توبع عليه عن شيخه أبي صالح الحراني من البخاري في الأدب المفرد (٦٨٥)، ومحمد بن عوف الحمصي عند أبي داود (كتاب الصلاة، باب تفريع أبواب الوتر، باب في الاستعاذة، ح: ١٥٤٧)، وجعفر بن محمد بن فضيل عند النسائي في السنن الكبرى (٧/ ٢٣٣/ ٧٩٠٠)، وإبراهيم بن سعيد الجوهري عند البزار (١٢/ ٢٨٩ / ٦١٠٩) وغيرهم.\n(^٤) يعني أنه تفرد بإسناده متصلا، كما قاله البزار، والطبراني في المعجم الأوسط (٤/ ٥٣ / ٣٥٨٨)، والدارقطني في الغرائب -كما في أطرافه (٣/ ٣٨٩/ ٣٠٠٩) -، والحاكم في المستدرك (١/ ٥٣٠).\nتنبيه: جاء في إتحاف المهرة (٨/ ٥٢٦ - ٥٢٧/ ٩٩٠١) أن أبا عوانة رواه عن هارون الأيلي، عن ابن وهب، قال: حدثني حفص بن ميسرة ويعقوب بن عبد الرحمن، عن موسى بن عقبة، به.\nولم أقف على هذا الوجه عند أبي عوانة، وإنما هو عند الحاكم في المستدرك=\n\n⦗٢٨⦘\n= (١/ ٥٣٠)، وهو لم يذكر، وكأنه سقط ذكره مع أول إسناده، وألحقت روايته برواية أبي عوانة فيه. والله أعلم\nزاد الحاكم: \"قال ابن وهيب: ذكره يعقوب عن عمد الله بن دينار عن ابن عمر ﵁، وأرسله حفص\".","vol":"21","page":26},{"text":"١١٩١٦ - حدثنا مسلم بن الحجاج، أخبرنا إبراهيم بن دينار، حدثنا أبو قطن عمرو بن الهيثم، عن عبد العزيز بن عبد الله بن اُبي سلمة الماجشون، عن قدامة بن موسى، عن أبي صالح السَّمَّان، عن أبي هريرة، قال: \"كان رسول الله ﷺ يقول: \"اللهم أصلح لي ديني الذي هو عصمة أمري، وأصلح لي دنياي التي فيها معاشي، وأصلح لي آخرتي التي فيها معادي، واجعل الحياة زيادة لي في كل خير، واجعل الموت راحة لي من كل شر\" (^١).\n_________\n(^١) أخرجه المؤلف عن الإمام مسلم، والحديث عنده في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٧١/٢٠٨٧ - ٢٧٢٠).","vol":"21","page":28},{"text":"<span data-type='title' id=toc-1477>باب بيان وجوب التعوذ من الشيطان عند نُهاق (^١) الحمير.</span>\n_________\n(^١) بضم النون، على وزن فعال، وهو صوت الحمار، يقال له النهيق، والنهاق.\nانظر: إصلاح المنطق (ص: ٨٥)، تهذيب اللغة (٥/ ٢٦١ - ٢٦٢)، تاج العروس (٢٦/ ٤٤٧، ٢٩/ ١٨٩).","vol":"21","page":29},{"text":"١١٩١٧ - حدثنا موهب بن يزيد (^١) الرملي، أخبرنا ابن وهب، أخبرني الليث بن سعد وسعيد بن أبي أيوب (^٢)، عن جعفر بن ربيعة، عن عبد الرحمن الأعرج (^٣)، عن أبي هريرة، أنّ النبي ﷺ قال: \"إذا سمعتم الديك يصيح بالليل، فإنّها رأت (^٤) ملكا، فسلوا الله من فضله، وإذا سمعتم نهيق الحمار، فإنها رأت (^٥) شيطانا، فاستعيذوا بالله من\n\n⦗٣٠⦘\nالشيطان الرجيم\" (^٦).\nرواه المقرئ (^٧)، عن سعيد بن أبي أيوب (^٨).\n_________\n(^١) ابن موهب بن خالد.\n(^٢) الخزاعي مولاهم، المصري.\n(^٣) ابن هرمز المدني.\n(^٤) كذا في \"ك\"، ولعله بإرادة الجنس، وإلا فلا يستقيم التأنيث مع تذكير \"الديك\"، و\"الحمار\"، وأما لفظ مسلم: \"إذا سمعتم صياح الدِّيْكة، .. فإنها رأت ملكا، وإذا سمعتم نهيق الحمير، … فإنها رأت شيطانا\"، ونحوه رواية وهب بن بيان عن ابن وهب عند النسائي في السنن الكبرى (٩/ ٣٤٥/ ١٠٧١٣)، ورواية بحر بن نصر عن ابن وهب عند البيهقي في الدعوات الكبير (٢/ ٥٨/ ٤٦٩)، ولفظهما: \"إذا سمعتم الديكة تصيح بالليل فإنها رأت ملكا، …، وإذا سمعتم نهيق الحمير، فإنها رأت شيطانا، … \"، وأما البخاري فلفظه: \"إذا سمعتم صياح الديكة ..، فإنها رأت ملكا، وإذا سمعتم نهيق الحمار ..، فإنه رأى شيطانا\".\n(^٥) كذا في \"ك\"، وتقدم الكلام عليه في التعليق السابق.\n(^٦) أخرجه مسلم في الصحيح (كتاب الذكر، باب استحباب الدعاء عند صياح الديك، ٤/ ٢٠٩٢، ح: ٨٢ - ٢٧٢٩) والبخاري في الصحيح (كتاب بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال، ٤/ ١٢٨/ ٣٣٠٣) كلاهما عن قتيبة، عن الليث به، فيه.\nفائدة: قال الحافظ ابن حجر ﵀: هذا الحديث مما اتفق الأئمة الخمسة أصحاب الأصول على إخراجه عن شيخ واحد وهو قتيبة بهذا الإسناد. انظر: الفتح (٦/ ٤٠٦).\nفائدة الإستخراج: رواية ابن وهب عن الليث، وكذلك متابعة عبد الله بن يوسف وعاصم بن علي كلاهما في الرواية الليث -كما سيأتي في الحديث القادم-، وفيه تقييد ذلك بـ \"الليل\"، وجاءت رواية الصحيحين بدون تقييد.\nقال الحافظ ابن حجر ﵀: وللديك -هو ذكر الدجاج- خصيصة ليست لغيره من معرفة الوقت الليلي، فإنه يقسط أصواته فيها تقسيطًا، لا يكاد يتفاوت ويوالى صياحه قبل الفجر وبعده، لا يكاد يخطئ، سواء أطال الليل أم قصر. انظر: الفتح (٦/ ٤٠٦).\n(^٧) عبد الله بن يزيد القرشي.\n(^٨) سيأتي عند المؤلف بعد حديث واحد، (برقم ١١٩١٩).","vol":"21","page":29},{"text":"١١٩١٨ - حدثنا أبو حفص أحمد بن يحيى بن عميرة التنيسي الجذامي (^١)، حدثنا عبد الله بن يوسف (^٢)، قال: حدثني الليث، ح.\nوحدثنا أبو أمية (^٣)، حدثنا عاصم بن علي (^٤)، حدثنا الليث بن سعد،\n\n⦗٣١⦘\nعن جعفر بن ربيعة، عن الأعرج (^٥)، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا سمعتم صياح الدِّيَكة (^٦) بالليل فإنها رأت ملكا، فسلوا الله من فضله، وإذا سمعتم نَهِيق الحمار بالليل فإنها رأت (^٧) شيطانا، فاستعيذوا بالله من الشيطان الرجيم\" (^٨).\n_________\n(^١) قال فيه مسلمة بن القاسم الأندلسي: \"مصري ثقة صالح\"، كما في الثقات ممن لم يقع في الكتب الستة (٢/ ٨٨٦/١٣٠)، وأرخ لوفاته الذهبي في تاريخ الإسلام (٦/ ٥٠٤/ ٧٨)، سنة ٢٧٣ هـ.\n(^٢) التنيسي.\n(^٣) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٤) ابن عاصم بن صهيب الواسطي.\n(^٥) عبد الرحمن بن هرمز المدني.\n(^٦) على وزن فِعَلة، جمع الديك. انظر: العين (٥/ ٣٩٦)، معجم ديوان الأدب (٣/ ٣٤٦)، تهذيب اللغة (١٠/ ١٨١).\n(^٧) انظر التعليق على الحديث الذي قبله.\n(^٨) تقدم تخريجه آنفا.","vol":"21","page":30},{"text":"١١٩١٩ - حدثنا السلمي (^١)، حدثنا المقرئ (^٢)، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني جعفر بن ربيعة، قال: حدثني عبد الرحمن الأعرج (^٣)، عن أبي هريرة، عن النبي ﷺ قال: \"إذا سمعتم أصوات الدِّيكَة فإنها رأت ملكا، فسلوا الله وارغبوا إليه، وإذا سمعتم نُهاق (^٤) الحَمِيْر فإنها رأت شيطانا، فاستعيذوا بالله من شر ما رأت\" (^٥).\n_________\n(^١) أحمد بن يوسف الأزدي.\n(^٢) عبد الله بن يزيد القرشي.\n(^٣) ابن هرمز المدني.\n(^٤) بضم النون، وتخفيف الهاء، وزن فعال، كما تقدم.\n(^٥) تقدم تخريجه (برقم ١١٩١٧).","vol":"21","page":31},{"text":"١١٩٢٠ - حدثنا عَمَّار بن رجاء (^١)، حدثنا حسين بن علي الجعفي،\n\n⦗٣٢⦘\nحدثنا زائدة، عن الحسن بن عبيد الله، عن إبراهيم بن سويد، عن عبد الرحمن بن يزيد، عن عبد الله، قال: كان رسول الله ﷺ إذا أمسى قال: \"أمسينا وأمسى الملك لله، والحمد لله، ولا إله إلا الله، وحده لا شريك له\".\nرواه مسلم (^٢) عن أبي بكر بن أبي شيبة، عن حسين الجعفي.\n_________\n(^١) الإستراباذي.\n(^٢) في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٩، ح: ٧٦ - ٢٧٢٣).","vol":"21","page":31},{"text":"١١٩٢١ - حدثنا أبو جعفر بن الجنيد الدقَّاق، حدثنا العلاء بن عبد الجبار، حدثنا عبد الواحد بن زياد، حدثنا الحسن بن عبيد الله، قال: حدثنا إبراهيم بن سويد، عن عبد الرحمن بن يزيد، عن عبد الله بن مسعود، قال: كان رسول الله ﷺ إذا أمسى قال: \"أمسينا وأمسى الملك لله والحمد لله، ولا إله إلا الله وحده لا شريك له\" قال: فحدثني زبيد أنه حفظ عن إبراهيم فيه: \"له الملك وله الحمد، وهو على كل شيء قدير، ربِّ (^١) أسألك خير ما في هذه الليلة، ربِّ أعوذ بك من شر ما في هذه الليلة، وشر ما بعدها، أعوذ بك من الكسل وسوء الكبر، ربِّ أعوذ بك من عذاب في النار وعذاب في القبر\" (^٢).\n_________\n(^١) كذا بحذف ياء المتكلم المضاف إليه، وهو شائع أيضا في العربية.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٨، ح: ٧٤ - ٢٧٢٣) عن قتيبة، عن عبد الواحد بن زياد، به نحوه.","vol":"21","page":32},{"text":"١١٩٢٢ - اُخبرنا ابن أبي الدنيا (^١)، حدثنا يوسف -يعني ابن\n\n⦗٣٣⦘\nموسى-، حدثنا جرير، عن الحسن بن عبيد الله النخعي، عن إبراهيم بن سويد، عن عبد الرحمن بن يزيد، عن عبد الله، قال: كان رسول الله ﷺ إذا أمسى قال \"أمسينا وأمسى الملك لله، والحمد لله وحده، لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، أسألك خير هذه الليلة وخير ما بعدها، وأعوذ بك من شر ما في هذه الليلة وشر ما بعدها، رب أعوذ بك من الكسل، وأعوذ بك من عذاب في النار وعذاب في القبر\"، وإذا أصبح قال ذلك أيضا: \"أصبحنا وأصبح الملك لله\" (^٢).\n_________\n(^١) عبد الله بن محمد بن عبيد بن أبي الدنيا البغدادي.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٩، ح: ٧٥ - ٢٧٢٣) عن عثمان بن أبي شيبة، عن جرير، به نحوه.","vol":"21","page":32},{"text":"١١٩٢٣ - ز- حدثنا الزعفراني (^١)، حدثنا عفان (^٢)، حدثنا وهيب (^٣)، عن سهيل (^٤)، عن أبيه، عن أبي هريرة، عن النبي ﷺ، قال (^٥): \"كان إذا أصبح يقول: \"اللهم بك أصبحنا، وبك أمسينا، وبك نحيا، وبك نموت، وإليك النشور\"، وإذا أمسى قال: اللهم بك أمسينا، وبك أصبحنا، وبك نحيا، وبك نموت، وإليك المصير\" (^٦).\n_________\n(^١) الحسن بن محمد بن الصباح.\n(^٢) ابن مسلم بن عبد اللِّه الباهلى، الصفار البصري.\n(^٣) ابن خالد بن عجلان الباهلى مولاهم، البصري.\n(^٤) ابن أبي صالح ذكوان السمان المدني.\n(^٥) يعني أبا هريرة.\n(^٦) أخرجه البخاري في الأدب المفرد (باب ما يقول إذا أصبح، ح: ١١٩٩)، وأبو داود في السنن=\n\n⦗٣٤⦘\n= (كتاب الأدب، أبواب النوم، باب ما يقول إذا أصبح، ٤/ ٤٧٦/ ٥٠٧٠)، والنسائي في السنن الكبرى (٩/ ٢٠٩/ ١٠٣٢٣)، وعمل اليوم والليلة (٥٦٤)، وأبو العباس السراج في حديثه (٢/ ٣٥/ ١١٦) - ومن طريقه البغوي في شرح السنة (٥/ ١٣٢٥/١١٢) - وابن حبان في الصحيح (٣/ ٢٤٥/ ٩٦٥)، والطبراني في الدعاء (٢٩٢)، وابن منده في التوحيد (٢/ ٣٢١/١٨٠) وغيرهم، من طرق عن وهيب بن خالد، به مثله.\nولم أقف عليه من رواية عفان عن وهيب عند غير المؤلف ﵀، وأخرجه ابن أبي شيبة في المصنف (١٠/ ٢٤٤/ ٢٩٩٠٣)، وأحمد في المسند (١٤/ ٢٩٠/ ٨٦٤٩، ١٦/ ١٠٧٦٣/٤٤٤)، والنسائي في السنن الكبرى (٩/ ٨/ ٩٧٥٢)، وعمل اليوم والليلة (٨)، وابن حبان في الصحيح (٣/ ٢٤٤/ ٩٦٤) وغيرهم من طريق عفان وجماعة عن حماد بن سلمة، عن سهيل، به مثله بالطرف الأول منه، دون ذكر المساء.\nوأخرجه الترمذي في جامعه (أبواب الدعوات عن رسول الله ﷺ، باب ما جاء في الدعاء إذا أصبح وإذا أمسى، ٥/ ٤٦٦/ ٣٣٩١) من طريق عبد الله بن جعفر، وابن ماجه (كتاب الدعاء، باب ما يدعو به الرجل إذا أصبح وإذا أمسى، ٥/ ٣٥ / ٣٨٦٨)، وابن السنى، في عمل اليوم والليلة (٣٥) وغيرهما من طريق عبد العزيز بن أبي حازم، وابن منده في التوحيد (١/ ٢٨٥/ ١٣٣) والبيهقي في الدعوات، الكبير (١/ ٨٥/ ٢٥) من طريق روح بن القاسم، ثلاثتهم عن سهيل، به نحوه.","vol":"21","page":33},{"text":"<span data-type='title' id=toc-1478>باب الدعاء الذي كان يدعو به النبي ﷺ إذا كان في سفر فأسحر </span>(^١).\n_________\n(^١) السحر: هو آخر الليل. انظر: شرح صحيح مسلم للنووي (١٧/ ٦١)،","vol":"21","page":34},{"text":"١١٩٢٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، قال: حدثني سليمان بن بلال، عن سهيل بن أبى صالح، عن أبيه، عن أبى هريرة:\n\n⦗٣٥⦘\n\"أنّ النبي ﷺ كان إذا كان فى سفر فأسحر يقول: \"سمع سامع بحمد الله، وحسن بلائه علينا، ربّنا صاحِبْنا وأَفْضِلْ علينا (^١)، وعائذ بالله من جهنم\" (^٢).\n_________\n(^١) صاحبنا وأفضل علينا: أمران من المصاحبة والإفضال، أي احفظنا وأعنا، وأنعم علينا بفضلك. انظر: تفسير غريب ما في الصحيحين (ص: ٣٥٨)، مجمع بحار الأنوار (٣/ ١١٨، ٥/ ٤٩٩).\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، ٤/ ٢٠٨٦، ح: ٦٨ - ٢٧١٨) عن أبي الطاهر -وهو أحمد بن عمرو بن عبد الله بن عمرو بن السرح المصري- عن عبد الله بن وهب، به مثله، إلا الطرف الأخير منه، فلفظه: \"عائذا بالله من النار\".","vol":"21","page":34},{"text":"<span data-type='title' id=toc-1479>باب الدعوات التي كان يدعو بها النبي ﷺ عند النوم بالليل، وما أمر بها ورغب فيها</span>","vol":"21","page":36},{"text":"١١٩٢٥ - حدثنا الْصَّغَانِي (^١)، وجعفر الصائغ (^٢)، قالا: حدثنا عَفَّان، حدثنا حَمَّاد بن سلمة، أخبرنا ثابت، عن أنس بن مالك، قال: \"كان رسول الله ﷺ إذا أوى إلى فراشه قال: الحمد لله الذي أطعمنا وسقانا، وكفانا وآوانا، وكم ممن لا مكافئ له ولا مؤوي\" (^٣).\n_________\n(^١) محمد بن إسحاق أبو بكر الصغاني.\n(^٢) جعفر بن محمد بن شاكر.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٦٤/٢٠٨٥ - ٢٧١٥) عن أبي بكر بن أبي شيبة، عن ريد بن هارون، عن حماد ابن سلمة به.\nومن فوائد الاستخراج في رواية أبي عوانة هذه: أنها من رواية عفان عن حماد بن سلمة، وهو من أخص أصحاب حماد بن سلمة، قال يحيى بن سعيد القطان: من أراد أن يكتب حديث حماد بن سلمه فعليه بعفان بن مسلم. انظر: العلل للإمام أحمد - رواية عبد الله (٤٠٤٢)، وينظر فيه أيضا: (٢٦٠٧، ٥٨٤٧).\nومن فوائده أيضا: التصريح بالتحديث بين حماد وثابت، وهو معنعن عند مسلم.","vol":"21","page":36},{"text":"١١٩٢٦ - حدثنا مُحَمَّد بن حيويه (^١)، حدثنا سليمان بن حرب (^٢)، حدثنا حَمَّاد (^٣)، عن ثابت، عن أنس: \"أنَّ النّبىَّ ﷺ كان\n\n⦗٣٧⦘\nإذا أوى إلى فراشه\"، فذكر مثله (^٤).\n_________\n(^١) محمد بن يحيى بن موسى الإسفراييني، وحيويه لقب لأبيه، وهو بفتح أوله، وضم المثناة تحت المشددة، وسكون الواو، وفتح المثناة تحت، تليها هاء. انظر: الإكمال لابن ماكولا (٢/ ٣٦٠).\n(^٢) ومن طريقه أخرجه البخاري في الأدب المفرد (برقم ١٢٠٦).\n(^٣) ابن سلمة ابن دينار، كما جاء مبينا عند عبد بن حميد في المنتخب (ح: ١٣٥١)، من=\n\n⦗٣٧⦘\n= روايته عن سليمان بن حرب.\n(^٤) تقدم تخريجه عند الحديث السابق.","vol":"21","page":36},{"text":"١١٩٢٧ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا شعبة، أخبرني ابن أبي السفر، سمع أبا بكر بن أبي موسى، يحدث عن البراء بن عازب، عن النَّبِيّ ﷺ مثله، يعني: أنه كان إذا استيقظ من منامه، قال: \"الحمد لله الذي أحيانا بعد ما أماتنا، وإليه النشور\"، وإذا أوى إلى فراشه -أو قال: إذا أراد أن ينام- قال: \"باسمك اللهم أحيا، وباسمك أموت\" (^٢).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، ولم أقف عليه في مسنده.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٣/ ٥٩ - ٢٧١١) عن عبيد الله بن معاذ -وهو العنبري-، عن أبيه، عن شعبة، به نحوه.","vol":"21","page":37},{"text":"١١٩٢٨ - حدثنا أبو قلابة (^١)، قال: وجدت في كتابي عن عبد الصمد (^٢) -ولا أراني إلا وقد سمعته منه- قال: حدثنا شعبة. ح\nوحدثنا أبو أمية، حدثنا أبو بكر بن أبي شيبة، حدثنا غندر (^٣)، أخبرنا شعبة، عن عبد الله بن أبي السفر، عن أبي بكر بن أبي موسى، عن البراء:\n\n⦗٣٨⦘\n\"أن النبيّ ﷺ كان إذا أراد أن ينام قال \"اللهم باسمك أحيا، وباسمك أموت\"، وإذا قام قال: \"الحمد لله الذي أحيانا بعد ما أماتنا، وإليه النشور\"، وقال أحدهما: وإذا استيقظ قال: \"الحمد لله\" (^٤).\n_________\n(^١) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٢) عبد الصمد بن عبد الوارث بن سعيد التميمى العنبري مولاهم، البصري، صدوق، ثبت فى شعبة. انظر: تقريب التهذيب (٤٠٨٠).\n(^٣) محمد بن جعفر الهذلي أبو عبد الله البصري، ربيب شعبة.\n(^٤) تقدم تخريجه في الحديث السابق.\nوفيه من فوائد الاستخراج: أن أبا عوانة أخرج الحديث من طريق أبي داود الطيالسي وعبد الصمد بن عبد الوارث وغندر، وثلاثتهم من الثقات الأثبات في شعبة، وغندر هو أثبت الناس كتابا في شعبة، وكان ابن مهدي يقدمه في شعبة على نفسه، وكانوا يصححون حديثهم على كتبه ويستفيدون من كتبه وشعبة حي. انظر: تهذيب الكمال (٢٥/ ٧ - ٨)، تهذيب التهذيب (٩/ ٩٨).\nففي رواية أبي عوانة علو معنوي بذلك، وفيها علو نسبي، فقد ساوى المصنف مسلما في الطريق الأول، وصافحه في لطريق الثاني.","vol":"21","page":37},{"text":"١١٩٢٩ - حدثنا يونس بن حبيب (^١)، وعمار بن رجاء، قالا: حدثنا أبو داود (^٢)، حدثنا شعبة، أخبرني عمرو بن مرة، قال: سمعت سعد بن عبيدة، عن البراء (^٣): أنَّ النّبي ﷺ أمر رجلا (^٤) إذا أخذ مضجعه من الليل أن يقول \"اللهم أسلمت نفسي إليك، ووجهت وجهي إليك،\n\n⦗٣٩⦘\nوفوضت أمري إليك، وألجأت ظهري إليك، رغبة ورهبة إليك، لا ملجأ ولا منجا منك إلا إليك، آمنت بكتابك الذي أنزلت، ورسولك (^٥) الذي أرسلت\"، \"فإن مات مات على الفطرة\" (^٦).\n_________\n(^١) أبو بشر العجلي مولاهم، الأصبهاني.\n(^٢) الطيالسي في مسنده (٢/ ١٠٨/ ٧٨٠).\n(^٣) هو البراء بن عازب ﵁، كما سيأتي.\n(^٤) هكذا ورد مبهما في عامة الروايات، وسيأتي عند المؤلف برقم (١١٩٥١) -واللفظ له-، وأخرجه ابن خزيمة في الصحيح (ح: ٢١٦)، وابن حبان (ح: ٥٥٣٦) من رواية منصور بن المعتمر، عن سعد بن عبيدة قال: حدثني البراء بن عازب، أن رسول الله ﷺ قال له: \"إذا أتيت مضجعك فتوضأ وضوءك للصلاة، .. \"، الحديث. فهذا يفيد أنه البراء بن عازب ﵁ نفسه. والله أعلم\n(^٥) أشار الحافظ ابن حجر: إلى أن رواية عمرو بن مرة عن سعد بن عبيدة \"آمنت بكتابك الذي أنزلت ورسولك الذي أرسلت\" فقال الحافظ ابن حجم ﵀: وكأنه لم يسمع من سعد بن عبيدة الزيادة التي في آخره، فروى بالمعنى. ا. هـ (١١/ ١١١٦).\nوهذه الزيادة التي أشار إليها ابن حجر هي ما جاء في رواية منصور بن المعتمر عن سعد بن عبيدة به في الصحيحين (صحيح مسلم برقم ٢٧١٠ - ٥٦)، وصحيح البخاري (برقم ٦٣١١).\nفقال البراء: أستذكرهن، وبرسولك الذي أرسلت، فقال رسول الله ﷺ \"لا، وبنبيك الذي أرسلت\".\n(^٦) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٢، ح: ٥٧ - ٢٧١٠) عن محمد بن المثنى عن أبي داود، وعن محمد بن بشار بندار عن عبد الرحمن ابن مهدي وأبي داود، كلاهما عن شعبة، به مثله.\nوفيه من فوائد الاستخراج: التصريح بالإخبار بن شعبة وعمرو بن مرة، وهو معنعن عند مسلم، والتصريح أقوى من العنعنة، وإن كانت العنعنة غير قادحة هنا، فشعبة لا يدلس.\nوفيه كذلك العلو النسي، فقد ساوى أبو عوانة مسلما في جميع طرقه، فكأنه صافح شيخيه بندارا ومحمد بن المثنى.","vol":"21","page":38},{"text":"١١٩٣٠ - حدثنا الصَّغَاني (^١)، أخبرنا أبو النضر (^٢)، ح.\nوحدثنا أبو قلابة (^٣)، قال: حدثنا بشر بن عمر، قالا: حدثنا شعبة، بإسناده مثله (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هاشم بن القاسم بن مسلم الليثى مولاهم.\n(^٣) عبد الملك بن محمد بن عبد الله الرقاشي.\n(^٤) تقدم تخريجه آنفا.","vol":"21","page":39},{"text":"١١٩٣١ - وحدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن أبي إسحاق، قال: سمعت البراء يقول: أمر رسول الله ﷺ رجلا من الأنصار (^٢) إذا أوى إلى فراشه أن يقول: \"اللهم أسلمت نفسي إليك، ووجهت وجهي إليك، وفوضت أمري إليك، وألجأت ظهري إليك، رغبة ورهبة إليك، لا ملجأ ولا منجا منك إلا إليك، آمنت بكتابك الذي أنزلت، ورسولك الذي أرسلت\"، قال: \"فإن مات مات على الفطرة\" (^٣).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (٢/ ٨٣/ ٧٤٣).\n(^٢) هو البراء بن عازب ﵁، كما تقدم في التعليق على الحديث (١١٩٢٩).\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٣، ح ٥٧ - ٢٧١٠) عن محمد بن المثنى عن أبي داود الطيالسي به، والبخاري في الصحيح (كتاب الدعوات، باب ما يقول إذا نام، ٨/ ٦٩ / ٦٣١٣) عن سعيد بن الربيع ومحمد بن عرعرة، ثلاثتهم: عن شعبة به، نحوه، وأحال متنه على رواية شعبة عن عمرو بن مرة المتقدمة، لفظ رواية مسلم هنا \"وبرسولك\" ولفظ البخاري \"وبنبيك الذي أرسلت\".\nومن فوائد الاستخراج في هذا الطريق: العلو النسي، فأبو عوانة ساوى في حديث شعبة مسلما، كأنه صافح شيخ مسلم فيه.","vol":"21","page":40},{"text":"١١٩٣٢ - حدثنا الصغاني، أخبرنا أبو النضر، حدثنا شعبة، بإسناده مثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.","vol":"21","page":40},{"text":"١١٩٣٣ - حدثنا أبو بكر الرازي محمد بن زياد، وأبو أمية، قالا: حدثنا سعد بن شعبة بن الحجاج بن ورد العتكي (^١)، قال: سمعت أبي يحدث\n\n⦗٤١⦘\nعن أبي إسحاق، عن البراء، رفع الحديث إلى النبي ﷺ: \" أنَّه قال: لرجل إذا أويت إلى فراشك فقل: باسمك\"، مثله، إلا أنَّه قال: \" فإن مات من ليلته مات على الفطرة\" (^٢).\n_________\n(^١) أبو سعيد البصري، نص على سماعه عن أبيه البخاري ومسلم وأبو أحمد الحاكم، =\n\n⦗٤١⦘\n= وقال أبو حاتم الرازي: \"هو صدوق، ليس عنده - عن أبيه كثير شيء\"، وذكره ابن حبان في \"الثقات\"، وأدرجه العقيلي في الضعفاء، لكلام أبيه شعبة فيه لانشغاله عن الطلب والسماع بما هو دونه، وليس هذا بجرح. والله أعلم\nانظر: التاريخ الكبير للبخاري (٤/ ٥٨/ ١٩٥٣)، الكنى والأسماء للإمام مسلم (١/ ٣٦٦ / ١٣٤٤)، الجرح والتعديل (٤/ ٨٦/ ٣٧٥)، الضعفاء الكبير للعقيلي (٢/ ١١٨/ ٥٩٥)، الثقات لابن حبان (٨/ ٢٨٣)، الأسامي والكنى لأبي أحمد الحاكم (٥/ ٥٥)، فتح الباب في الكنى والألقاب لابن مندة (٣٣٢٠)، ديوان الضعفاء (ص: ١٥٤، رقم: ١٥٦٨)، ميزان الاعتدال (٢/ ١٢٢/ ٣١١٥)، الثقات ممن لم يقع في الكتب الستة (٤/ ٤٣٥ / ٤٣٠٥).\n(^٢) تقدم تخريجه (برقم ١١٩٣١).","vol":"21","page":40},{"text":"١١٩٣٤ - حدثنا الصَّغَاني، حدثنا الحسن الأَشْيَب (^١)، حدثنا زهير (^٢)، حدثنا أبو إسحاق، عن البراء سمعته يقول: \"علم رسول الله ﷺ رجلا، قال: إذا أويت إلى فراشك\"، بمعناه مثله (^٣).\n_________\n(^١) الحسن بن موسى البغدادي.\n(^٢) ابن معاوية بن حديج الكوفى.\n(^٣) تقدم تخريجه (برقم ١١٩٣١).","vol":"21","page":41},{"text":"١١٩٣٥ - حدثنا زكريا بن يحيى (^١) البغدادي - أصله مروزي -،\n\n⦗٤٢⦘\nحدثنا ابن عيينة، عن أبي إسحاق، أنه سمع البراء يقول: سمعت النبي ﷺ يقول: إذا أخذ أحدكم مضجعه يقول: \"إليك أسلمت نفسي، وإليك وجهت وجهي، وإليك فوضت أمري، وإليك ألجأت ظهري، رغبة ورهبة، لا ملجأ ولا منجا منك إلا إليك، آمنت بكتابك الذي أنزلت وبرسولك (١) الذي أرسلت\"، \" فإن مات مات على الفطرة \" (^٢).\n_________\n(^١) ابن أسد المروزي، أبو يحيى البغدادي، صاحب الجزء المعروف عن ابن عيينة، والحديث =\n\n⦗٤٢⦘\n= في جزئه الموسوم بـ \"حديث سفيان بن عيينة \"، برقم (٤٨)، نحوه. (١) كذا جاء في هذا الطريق عند المصنف، وجاء من طريق ابن أبي عمر عن ابن عيينة (عند الترمذي برقم ٣٣٩٤) بلفظ \"وبنبيك الذي أرسلت \"، قال البراء: فقلت وبرسولك الذي أرسلت، فطعن بيده في صدري ثم قال: \" وبنبيك الذي أرسلت \".\n(^٢) تقدم تخريجه (برقم ١١٩٣١).","vol":"21","page":41},{"text":"١١٩٣٦ - حدثني أبو بكر بن أبي الدنيا (^١)، حدثنا أبو بكر الباهلي (^٢)، حدثنا مُحَمَّد بن جعفر، حدثنا شعبة، عن خالد الحذاء، قال: سمعت عبد الله بن الحارث يحدث عن عبد الله بن عُمَر: \"أنَّه أمر رجلا إذا أخذ مضجعه قال: قل: \" اللهم أنت خلقت نفسي، وأنت توفاها، لك مماتها ومحياها، إنْ أحييتها فاحفظها، وإن أمتها فاغفر لها، اللهم إني أسألك العافية\"، فقال له رجل: سمعت هذا من عمر؟ فقال: مَن هو خير من عمر، مِنْ رسول الله ﷺ (^٣).\n_________\n(^١) عبد الله بن محمد بن عبيد بن سفيان القرشي، البغدادي.\n(^٢) هو محمد بن خلاد بن كثير الباهلى، أبو بكر البصرى. انظر: تهذيب الكمال (٢٥/ ١٦٩).\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٤٢٠٨، =\n\n⦗٤٣⦘\n= ح: ٦٠ - ٢٧١٢) عن عقبة بن مكرم العمي وأبي بكر بن نافع، عن غندر، به مثله.","vol":"21","page":42},{"text":"١١٩٣٧ - حدثنا الزعفراني، حدثنا عفان، حدثنا وُهَيْب، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، ح\nوحدثنا عباس الدُّوري، حدثنا أُمَيَّة بن بِسْطام، حدثنا يزيد بن زُرَيع، حدثنا رَوْح بن القاسم، عن سهيل، عن أبيه، عن أبي هريرة، عن رسول الله ﷺ: أنه كان إذا أخذ مَضْجَعه قال: \"اللهم ربَّ السموات، وربَّ الأرض، ربَّنا وربَّ كل شيء، فالقَ الحب والنَّوَى، منزلَ التوراة والإنجيل والقرآن، أعوذ بك من شر كل ذي شر أنت آخذ بناصيته، اللهم أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، اقض عني الدين، وأغنني من الفقر\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٤، ح: ٦١ - ٢٧١٣) عن أبي خيثمة زهير بن حرب عن جرير بن عبد الحميد، و(٦٢ - ٢٧١٣) عن عبد الحميد بن بيان الواسطي، عن خالد الطحان، كلاهما: عن سهيل به، نحوه.\nوطريقا وهيب وروح بن القاسم عن سهيل من فوائد الاستخراج في هذه الرواية، وفيه علو معنوي، فوهيب بن خالد (ت: ١٦٥ هـ) يعد أحد حفاظ البصرة الأربعة وأثبتهم، ويحسب بعد شعبة في الثبت والإتقان، والمعرفة بالحديث والرجال، وهو من أروى البصريين عن. أهل المدينة. انظر: الجرح والتعديل (٩/ ٣٤ / ١٥٨).\nوروح بن القاسم (ت: ١٤١ هـ) أيضا يعد من الثقات الحفاظ، كما في الجرح والتعديل (٣/ ٤٩٥/ ٢٢٤٤)، والتقريب (ص: ٢١١، رقم: ١٩٧٠).=\n\n⦗٤٤⦘\n= فهما أثبت من جرير بن عبد الحميد وخالد الطحان، وأقدم منهما مولدا ووفاة.","vol":"21","page":43},{"text":"١١٩٣٨ - حدثنا يزيد بن سنان (^١)، حدثنا حبان، حدثنا وهيب بإسناده: \"إذا أوى أحدكم إلى فراشه\"، ثم ذكر مثله (^٢).\n_________\n(^١) ابن يزيد الأموي، البصري.\n(^٢) تقدم تخريجه في الحديث الذي قبله.","vol":"21","page":44},{"text":"١١٩٣٩ - حدثني إسحاق بن باحُوْيَه (^١) بترمذ، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، قال: حدثني سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إذا جاء أحدكم فراشه فليقل: اللهم رب السموات والأرض، ربَّنا وربَّ كل شيء، فالقَ الحب والنَّوَى، منزلَ التوراة والإنجيل والفرقان، أعوذ بك من شر كل ذي شر أنت آخذ بناصيته، أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، اقض عنا الدين، وأغننا من الفقر \" (^٢).\n_________\n(^١) إسحاق بن إبراهيم بن جبلة بن باحوية الترمذي.\n(^٢) تقدم تخريجه في الحديث (١١٩٣٧)، ولم أقف عليه من حديث سليمان بن بلال عن سهيل، عند غير المؤلف، وشيخ المؤلف ذكره ابن حبان في الثقات (٨/ ١٢٢)، وهو متابع عليه من طرق كثيرة عن سهيل وأبي صالح.","vol":"21","page":44},{"text":"١١٩٤٠ - حدثنا هلال بن العلاء، قال: حدثنا الحسين بن عياش، قال: حدثنا زهير، عن سليمان -يعني الأعمش-، عن أبي صالح، عن أبي هريرة قال: أتت فاطمة رسول الله ﷺ تسأله خادما، فقال لها: \" الذي\n\n⦗٤٥⦘\nجئت تطلبين أحبّ إليك أو خير منه؟ \" قالت: \"ما هو خير منه\" قال: قولي: \" اللهم ربَّ السموات السبع وربَّ العرش العظيم، ربَّنا وربَّ كل شيء، مُنْزِلَ التوراة والإنجيل والفرقان، فالقَ الحب والنَّوَى، أعوذ بك من كل شر ذي شر أنت آخذ بناصيته، إنك أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر ليس فوقك شيء، وأنت الباطن ليس دونك شيء، اقض عنا الدين، وأغننا من الفقر \" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٤، ح: ٦٣ - ٢٧١٣) عن أبي كريب محمد بن العلاء عن أبي أسامة، وعن أبي بكر بن أبي شيبة، وأبي كريب عن ابن أبي عبيدة عن أبيه، كلاهما عن الأعمش به، وأحال متنه على رواية سهيل عن أبيه، وقال: بمثله.\nومن فوائد الاستخراج في هذه الرواية بيان المتن المحال به، وفيه علو معنوي، فزهير بن معاوية يقرن بالثوري وشعبة في الثقة والضبط والإتقان، ومنهم من يقدمه عليهما، وأبو أسامة حماد بن أسامة وأبو عبيدة عبد الملك بن معن من الشيوخ.\nومن الفوائد فيه أيضا أن المصنف ساوى فيه مسلما في رواية ابن أبي عبيدة، فكأنه صافح شيخيه.","vol":"21","page":44},{"text":"١١٩٤١ - حدثنا ابن أبي الدنيا وصالح بن محمد الرازي، قالا: حدثنا أبو هشام الرفاعي، حدثنا أبو أسامة، حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، قال: جاءت فاطمة النبي ﷺ تسأله خادما، فقال لها: \" قولي: اللهم ربَّ السموات السبع، وربَّ العرش العظيم، ربَّنا وربَّ كل شيء، منزلَ التوراة والإنجيل والقرآن، أعوذ\n\n⦗٤٦⦘\nبك من شر كل ذي شر أنت آخذ بناصيتها (^١)، اللهم أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، اقض عني الدين، وأَغْنِني من الفقر \" (^٢).\n_________\n(^١) كذا في الأصل، ويصح على إرادة الجنس، وفي سائر الروايات: \"بناصيته \"، وهو أصح.\n(^٢) أخرجه مسلم في الصحيح عن أبي كريب محمد بن العلاء عن أبي أسامة، كما تقدم (١١٩٤٠).","vol":"21","page":45},{"text":"١١٩٤٢ - ز- حدثنا أبو الأزهر (^١) وأبو قلابة، [قالا:] [¬*] حدثنا عبد الصمد (^٢)، حدثنا أبي، عن حسين المعلم، حدثنا عبد الله بن بريدة، حدثني عبد الله بن عمر: \" أن النبي ﷺ كان إذا تبوأ قال: الحمد لله الذي كفاني وآواني، وأطعمني وسقاني. والذي من علي فأفضل، والذي أعطاني فأجزل، الحمد لله على كل حال، اللهم رب كل شيء، وملك كل شيء، وإله كل شيء! أعوذ بك من النار\". لم يخرجاه (^٣)\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي النيسابوري.\n(^٢) ابن عبد الوارث بن سعيد التنوري البصري.\n(^٣) الحديث من زوائد أبي عوانة، وأخرجه البيهقي في الدعوات الكبير (١/ ٥١٣/ ٣٩٨)، من طريق أبىِ قلابة عبد الملك بن محمد الرقاشي عن عبد الصمد به، نحوه.\nوأخرجه أحمد (١٠/ ١٩٠/ ٥٩٨٣) عن عبد الصمد، ومن طريق عبد الصمد أخرجه أبو داود في السنن (كتاب الأدب، أبواب النوم، باب ما يقال عند النوم، (٤/ ٣١٣/ ٥٠٥٨)، والنسائي في السنن الكبرى (٧/ ١٣٨ /٧٦٤٧، ٩/ ٢٩٤/ ١٠٥٦٦)، =\n⦗٤٧⦘\n= وعمل اليوم والليلة (٧٩٨) - وعنه ابن السني في عمل اليوم والليلة (٧٢٣) - وأبو يعلى في المسند (١٠/ ١٣١/ ٥٧٥٨)، وابن حبان في الصحيح (١٢/ ٣٤٩ / ٥٥٣٨)، وابن منده في التوحيد (٢/ ٥٥ /١٩٧) وغيرهم، نحوه.\nوأخرجه الخرائطي في مكارم الأخلاق (٩٦٤) عن أبي يوسف يعقوب بن إسحاق القلوسي، عن أبي معمر المنقري، عن عبد الوارث، حدثني حسين المعلم، حدثني عبد الله بن بريدة، حدثني ابن عمران، قال: \" كان رسول الله ﷺ .. \" الحديث.\nقال أبو بكر الخرائطي: فقال له أبو علي العنزي: كنت حدثت به مرة، فقلت ابن عمر؟، فقال: ذاك خطأ، وأنكر ذلك، وقال: اجعله ابن عمران.\nقال أبو حاتم الرازي: \"حديث أبي معمر أشبه، وابن عمران لا أدري من هو؟ \"، قال ابن أبي حاتم: قلت: فابن بريدة أدرك ابن عمر؟ قال: \"أدركه، ولم يبن سماعه منه) \". العلل (٥/ ٣٦٦ - ٣٦٨/ ٢٠٤٩).\nوبهذا أعله الحافظ ابن حجر في النكت الظراف (٥/ ٤٤٣/ ٧١١٩)، فقال: \"وابن عمران ما عرفته؛ وهذه علة قادحة؛ فإن أبا معمر أثبت من عبد الصمد، وعبد الصمد أقدم سماعا من أبيه من أبي معمر \".\nومما يفيد ترجيح رواية أبي معمر ما رواه أبو عبيد الآجري في سؤالاته (١/ ٣٥٣ - ٣٥٤/ ٦٢٠) عن أبي داود قال: \" أبو معمر أثبت من عبد الصمد مرارا \".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: سقط من المطبوعة، وهو ثابت في النسخة الجزائرية للمسند.","vol":"21","page":46},{"text":"١١٩٤٣ - حدثنا الوكيعي (^١)، قال: حدثنا إسحاق بن عمر المؤدب (^٢)، حدثنا محمد بن الحسن بن أبي يزيد الهمداني (^٣)، عن الأعمش،\n\n⦗٤٨⦘\nبإسناده (^٤)، مثل حديث ابن أبي الدنيا ومتنه سواء (^٥).\n_________\n(^١) إبراهيم بن أحمد بن عمر.\n(^٢) القرشى -مولاهم- أبو يعقوب. روى عنه مسلم في الصحيح، وأبو زرعة الرازي، وقال الحافظ ابن حجر: صدوق. انظر: الجرح والتعديل (٢/ ٢٣٠/ ٨٠٢)، تهذيب الكمال (٢/ ٤٦١/ ٣٧٢)، تقريب التهذيب (٣٧٣).\n(^٣) متروك، قد وهاه عامة الأئمة، وكذبه ابن معين وأحمد وأبو داود. =\n\n⦗٤٨⦘\n= انظر: الجرح والتعديل (٧/ ٢٢٥/ ١٢٤٨)، الكامل (٧/ ٣٧٤/ ١٦٥٦)، تاريخ بغداد (٢/ ٥٥٨ / ٥٤٢)، تهذيب الكمال (٢٥/ ٧٦ - ٧٩/ ٥١٥٣)، ميزان الاعتدال (٣/ ٥١٤/ ٧٣٨٢)، ديوان الضعفاء (٣٦٦٥).\n(^٤) يعني عن أبي صالح، عن أبي هريرة ﵁ وتقدم تخريجه (١١٩٤٠)، وحديث محمد بن الحسن بن أبي يزيد الهمداني هذا عن الأعمش؛ أخرجه الخطيب في تاريخ بغداد (٦/ ٦٢٥)، وابن أبي يزيد غير ثقة، وللحديث طرق كثيرة عن الأعمش وأبي صالح، تقدمت قريبا جملة منها.\n(^٥) تقدم حديث ابن أبي الدنيا. انظر حديث رقم (١١٩٤١).","vol":"21","page":47},{"text":"١١٩٤٤ - حدثنا أبو شيبة بن أبي بكر بن أبي شيبة (^١)، حدثنا محمد بن أبي عبيدة، حدثنا أبي، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: أتت النبي ﷺ فاطمة تسأله خادما، فقال: \"ما عندي ما أعطيك\"، فرجعت، فأتاها بعد ذلك، فقال: \" الذي سألت أحب إليك، أو ما هو خير منه؟ \" فقال لها علي: قولي: ما هو خير منه، قال: \" قولي: اللهم ربَّ السموات السبع وربَّ العرش العظيم، ربَّنا وربَّ كلِّ شيء، مُنزِلَ التوراة والإنجيل والقرآن العظيم، أنت الأول فليس قبلك شئ، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، اقض عنا الدين، وأَغْنِنا من الفقر \" (^٢).\n_________\n(^١) إبراهيم بن عبد الله بن محمد بن إبراهيم العبسي مولاهم.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، =\n\n⦗٤٩⦘\n= ٤/ ٢٠٨٤، ح: ٦٣ - ٢٧١٣) عن أبي بكر بن أبي شيبة وأبي كريب، عن ابن أبي عبيدة، به، وأحال متنه على حديث سهيل بن أبي صالح عن أبيه.\nوفي هذا الوجه من فوائد الاستخراج؛ بيان المتن المحال به، والعلو النسبي بالمساواة، فقد ساوى المصنف فيه مسلما، وكأنه صافح شيخيه.","vol":"21","page":48},{"text":"١١٩٤٥ - حدثنا البرتي القاضي (^١)، حدثنا أبو بكر بن أبي شيبة، حدثنا محمد بن أبي عبيدة (^٢) بن معن، حدثنا أبي، عن الأعمش، بإسناده مثله (^٣).\n_________\n(^١) أحمد بن محمد بن عيسى بن الأزهر البرتي.\n(^٢) المثبت من إتحاف المهرة (١٤/ ٥٨٨ رقم ١٨٢٨٠) وهو الصواب، وكذلك جاء في الإسناد السابق عند المصنف، وجاء في الأصل \"محمد بن أبي عبيد\".\n(^٣) تقدم تخريجه آنفا، وهو عند ابن أبي شيبة في المصنف (٦/ ٤٣/ ٢٩٣٤٣).","vol":"21","page":49},{"text":"١١٩٤٦ - حدثنا عباس الدوري، حدثنا أمية بن بسطام، حدثنا يزيد بن زريع، عن روح بن القاسم، عن سهيل، عن أبيه، عن أبي هريرة: \"أنَّ فاطمة أتت النبي ﷺ تسأله خادما وشكت إليه العمل، فقال: ما ألفيتيه (^١)، ألا أدلك على ما هو خير لك من خادم؟، تسبحين ثلاثا وثلاثين، وتحمدي ثلاثا وثلاثين، وتكبري أربعا وثلاثين، حين تأخذين مضجعك\" (^٢).\n_________\n(^١) بالفاء، أي لا تجدينه. انظر: إكمال المعلم (٨/ ٢٢٢)، مرعاة المفاتيح (٨/ ١٢٦).\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب التسبيح أول النهار وعند النوم، ٤/ ٢٠٩٢، ح: ٨١ - ٢٧٢٨) عن أمية بن بسطام العيشي به، مثله.","vol":"21","page":49},{"text":"١١٩٤٧ - حدثنا بكار بن قتيبة، حدثنا وهب بن جرير، حدثنا شعبة، عن الحكم، عن ابن أبي ليلى، قال: سمعت عليا، ح\n\n⦗٥٠⦘\nوحدثنا يوسف بن مسلَّم (^١)، قال: حدثنا حجاج (^٢)، قال: حدثني شعبة، عن الحكم، قال: سمعت ابن أبي ليلى، قال: حدثنا علي بن أبي طالب: \" أن فاطمة اشتكت ما بيدها من أثر الرَّحى (^٣)، فأُتِيَ النبىُّ ﷺ بالسبي، فانطلقت فاطمة إليه فلم تجده، وأتت عائشة فأخبرتها، فلما جاء النبي ﷺ أخبرته عائشة بمجيء فاطمة إليها، فقال علي: فجاء النبي ﷺ إلينا ونحن في مضاجعنا، فذهبنا نقوم فقال النبي ﷺ: \"على مكانكما\" وقعد ما بيننا حتى وجدت برد قدمه على صدري، فقال: \" ألا أعلمكما خيرا مما سألتماني؟ إذا أخذتما مضجعكما فكبرا الله أربعا وثلاثين، وسبحاه ثلاثا وثلاثين، واحمداه ثلاثة وثلاثين، فهو خير لكما من خادم \".\nوقال (^٤) وهب: \"واحمداه ثلاثا وثلاثين، فهذا خير لكما من خادم\" (^٥).\n_________\n(^١) يوسف بن سعيد بن مسلم المصيصي.\n(^٢) ابن محمد المصيصي الأعور.\n(^٣) الرحى: بغير همز، مقصور، وهي الآلة التي يطحن بها، وهي حجران مستديران يوضح أحدهما على الآخر ويدار الآعلى على قطب. انظر: إرشاد الساري للقسطلاني (٦/ ١١٧)، المعجم الوسيط (١/ ٣٣٥).\nوكانت أثرت في يدها مما تطحن، كما في رواية بدل بن المحبر عن شعبة عند البخاري في الصحيح (كتاب فرض الخمس، باب الدليل كلى أن الخمس لنوائب رسول الله ﷺ والمساكين، وإيثار النبي ﷺ أهل الصفة والأرامل، ..، ٤/ ٨٤/ ٣١١٣).\n(^٤) في الأصل -وكأنه مضروب عليه-: \"ابن \"، هو: وهب بن جرير.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب التسبيح أول النهار وعند النوم. =\n\n⦗٥١⦘\n= ٤/ ٢٠٩١/ ٨٠ - ٢٧٢٧) عن محمد بن المثنى، ومحمد بن بشار عن محمد بن جعفر غندر، وعن أبي بكر بن أبي شيبة عن كيع، وعن عبيد الله بن معاذ عن أبيه، وعن ابن المثنى عن ابن أبي عدي، كلهم عن شعبة، به، نحوه.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب فرض الخمس باب الدليل على أن الخمس لنوائب رسول الله ﷺ (٤/ ٨٤/ ٣١١٣) من طريق بدل بن المحبر عن شعبة به، نحوه.\nوالمصنف: ساوى فيه مسلما، فكأنه صافح شيوخه، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"21","page":49},{"text":"١١٩٤٨ - حدثنا الصَّغَاني (^١)، حدثنا يحيى بن أبي بكير، حدثنا شعبة، عن الحكم، قال: سمعت ابن أبي ليلى، عن علي: \"أنَّ فاطمة اشتكت ما في يديها من أثر الرَّحى، وبلغها أنَّ النبي ﷺ قد أُتِيَ بِسَبيٍ، فأتت تسأله خادما، ولقيت عائشة، فحدثتها الحديث، فلما جاء النبي ﷺ أخبرته عائشة\". وذكر الحديث (^٢).\n_________\n(^١) محمد بن إسحاق.\n(^٢) أخرجه مسلم في الصحيح من طرق شعبة به، كما تقدم قريبا.","vol":"21","page":51},{"text":"١١٩٤٩ - حدثنا الصغاني، حدثنا علي بن معبد، حدثنا عبيد الله بن عمرو، عن زيد بن أبي أُنَيْسة، عن الحكم، عن عبد الرحمن بن أبي ليلى، عن علي، قال: \" قدم على النبي ﷺ سبي [¬*]، فأمرت فاطمة أن تأتي رسول الله ﷺ تستخدمه خادما \"، وذكر الحديث بمعناه، وزاد: \"قال علي: فما تركته منذ سمعته من رسول الله ﷺ \"، فقال ابن الكَوَّاء (^١): ولا ليلة صفين؟ فقال: ويحك، ما أكثر ما تعنتني! لقد أدكتها\n\n⦗٥٢⦘\nمن السحر (^٢).\n_________\n(^١) هو عبد الله بن أوفى ويقال: عبد الله بن عمرو بن النعمان بن ظامُ اليشكري، يعرف = ⦗٥٢⦘\n= بابن الكواء، من رؤوس الخوارج الذين خرجوا على علي ﵁، وكان قبل ذلك شهد معه صفين.\nانظر: تاريخ دمشق (٢٧/ ٩٦ - ١٠٧/ ٣١٩٥)، ميزان الاعتدال (٢/ ٤٧٤/ ٤٥٢٥)، لسان الميزان (٤/ ٥٤٩/ ٤٣٨٥).\n(^٢) أخرجه مسلم في الصحيح من طريق الحكم به، كما تقدم قريبا برقم (١١٩٤٧).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابها: \"بسبي\"، كما في النسخة الجزائرية.","vol":"21","page":51},{"text":"١١٩٥٠ - حدثنا أبو جعفر محمد بن الجنيد، قال حدثنا الحميدي (^١)، حدثنا سفيان، أخبرني عبيد الله بن أبي يزيد، أنه سمع مجاهدا يقول: سمعت ابن أبي ليلى يحدث عن علي: أنَّ فاطمة أتت النبي ﷺ تسأله خادمًا، فقال: \" ألا أخبرك بما هو خير لك منة؟ تسبحين الله عند منامك ثلاثا وثلاثين، وتحمدين الله ثلاثا وثلاثين، وتكبرين الله ثلاثا وثلاثين\"، قال سفيان: إحداهن أربع وثلاثين.\nقال علي: فما تركتها منذ سمعتها من رسول الله ﷺ، فقيل له: ولا ليلة صفين؟ قال: \"ولا ليلة صفين\" (^٢).\n_________\n(^١) وهو في مسنده (١/ ١٧٤/ ٤٣)، وهو من أوثق أصحاب ابن عيينة عنه.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب التسبيح أول النهار وعند النوم، ٢/ ٢٠٩١/ ٨٠ - ٢٧٢٧)، عن زهير بن حرب أبي خيثمة عن سفيان بن عيينة به.","vol":"21","page":52},{"text":"<span data-type='title' id=toc-1480>باب بيان وجوب الوضوء عند النوم بالليل، والاضطجاع على الشق الأيمن (^١)، والدعاء الذي يدعى به بعد الاضطجاع، ووجوب ترك الكلام بعده، وبيان ثواب من قالهن.</span>\n_________\n(^١) في \"الأصل \": (شق الأيمن)، وهو خطأ، والصواب المثبت للزوم توافق الموصوف والصفة في التعريف والتنكير.","vol":"21","page":53},{"text":"١١٩٥١ - حدثنا ابن أبي الدنيا (^١)، حدثنا إسحاق بن إسماعيل (^٢)، حدثنا جرير (^٣)، عن منصور، عن سعد بن عبيدة، عن البراء بن عازب، أنَّ رسول الله ﷺ قال له: \"إذا أخذت مضجعك فتوضأ وضوءك للصلاة، ثم اضطجع على شقك الأيمن، ثم قل: اللهم إني أسلمت وجهي إليك، وفوضت أمري إليك، وألجأت ظهري إليك، وتوكلت عليك، رغبة ورهبة إليك، آمنت بكتابك الذي أنزلت، وبنبيك الذي أرسلت، واجعلهن من آخر كلامك، فإن مت من ليلتك مت وأنت على الفطرة\" (^٤).\nرواه ابن إدريس، عن حصين، عن سعد بن عبيدة (^٥).\n_________\n(^١) عبد الله بن محمد بن عبيد ابن أبي الدنيا البغدادي.\n(^٢) الطالقانى، يعرف باليتيم.\n(^٣) ابن عبد الحميد الرازي.\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨١، ح: ٥٦ - ٢٧١٠) عن عثمان بن أبي شيبة وإسحاق ابن راهويه، عن جرير، به نحوه. وأخرجه البخاري في الصحيح (كتاب الوضوء، باب فضل من بات على الوضوء، (١/ ٥٨/ ٢٤٧) من طريق ابن المبارك عن سفيان عن منصور، به نحوه.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، =\n\n⦗٥٤⦘\n= ٤/ ٢٠٨٢، ح: ٥٦ - ٢٧١٠) عن محمد بن عبد الله بن نمير، عن عبد الله بن إدريس به نحوه.","vol":"21","page":53},{"text":"١١٩٥٢ - حدثنا أبو يوسف القلوسي (^١)، حدثنا معلى بن أسد، حدثنا عبد الواحد بن زياد، حدثنا العلاء بن المسيب، قال: سمعت أبي (^٢) يحدث عن البراء بن عازب، قال: كان النبي ﷺ إذا أوى إلى فراشه نام على شقه الأيمن، ثم قال: \"اللهم إني أسلمت نفسي إليك\"، وذكر مثله. قال النبي ﷺ: \"من قالهن ثم مات من ليلته مات على الفطرة \" (^٣).\n_________\n(^١) يعقوب بن إسحاق بن زياد البصري.\n(^٢) وهو المسيب بن رافع الكاهلي.\n(^٣) تقدم تخريجه في الحديث السابق، وهذا الوجه من دواية العلاء بن المسيب عن أبيه عن البراء ﵁؛ لم يخرجه مسلم، وهو من فوائد الاستخراج، وأخرجه البخاري في الصحيح (كتاب الدعوات، باب النوم على الشق الأيمن، ٨/ ٦٩/ ٣٦١٥)، عن مسدد عن عبد الواحد بن زياد، به نحوه.","vol":"21","page":54},{"text":"<span data-type='title' id=toc-1481>باب بيان السنة في نفض الفراش بداخله إزاره عند النوم، والدعاء الذي يدعو به إذا اضطجع.</span>","vol":"21","page":55},{"text":"١١٩٥٣ - حدثنا محمد بن يحيى (^١)، حدثنا النفيلي (^٢)، حدثنا زهير، حدثنا عبيد الله بن عمر بن حفص، قال: حدثني سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"إذا أوى أحدكم إلى فراشه فلينفض فراشه بداخلة إزاره (^٣)، فإنه لا يدري ما خلفه عليه، ثم يضطجع على شقه الأيمن، ثم يقول: باسمك ربِّ (^٤) وضعت جنبي، وبك أرفعه، إنْ أمسكت نفسي فارحمها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين\" (^٥).\n_________\n(^١) الذهلي النيسابوري.\n(^٢) عبد الله بن محمد بن علي بن نفيل، الحراني.\n(^٣) أي طرف الإزار مما يلي الجسد. انظر: شرح صحيح مسلم للنووي (١٧/ ٥٨)، فتح الباري (١١/ ١٣٠).\n(^٤) جاء في الأصل: \"الرب\" وضع فوق الألف واللام (صـ) بما يفيد أن الصواب حذفها، وهو المثبت، وستأتي على الصواب في الرواية الآتية عند المصنف، وجاءت اللفظة في صحيح البخاري \"ربي\" من طريق زهير.\n(^٥) أخرجه مسلم في الصحيح (كتاب الذكر، باب ما يقول عند النوم وأخذ المضجع، ٤/ ٢٠٨٢، ح: ٦٤ - ٢٧١٤)، عن إسحاق بن موسى الأنصاري عن أنس بن عياض، وعن أبي كريب عن عبدة، كلاهما عبيد الله بن عمر به، نحوه، أتم منه.\nوأخرجه البخاري في الصحيح (كتاب الدعوات، باب التعوذ والقراءة عند المنام، =\n\n⦗٥٦⦘\n= ٨/ ٧٠/ ٦٣٢٠) عن أحمد بن يونس، عن زهير به نحوه، وقال: \"تابعه أبو ضمرة، وإسماعيل بن زكريا، عن عبيد الله. وقال يحيى، وبشر، عن عبيد الله، عن سعيد، عن أبي هريرة، عن النبي ﷺ. ورواه مالك، وابن عجلان، عن سعيد، عن أبي هريرة عن النبي ﷺ \".\nوأخرجه أيضا (كتاب التوحيد، باب السؤال بأسماء الله تعالى والاستعاذة بها، ٩/ ١١٩/ ٧٣٩٣) عن عبد العزيز بن عبد الله، عن مالك، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة ﵁ به نحوه، فقال: \"تابعه يحيى وبشر بن المفضل؛ عن عبيد الله، عن سعيد، عن أبي هريرة ﵁، عن النبي ﷺ. وزاد زهير، وأبو ضمرة، وإسماعيل بن زكريا؛ عن عبيد الله، عن سعيد، عن أبيه، عن أبي هريرة ﵁، عن النبي ﷺ. ورواه ابن عجلان، عن سعيد، عن أبي هريرة ﵁، عن النبي ﷺ \".\nوكأن الإمام البخاري: يرى صحته على الوجهين، لأن مثل هذا الخلاف لا يقدح، لأنه دائر بين ثقتين، وكأن سعيدا سمعه عن أبي هريرة ﵁، وعن أبيه عن أبي هريرة ﵁ أيضا، ولذا خرجه البخاري على الوجهين، مع الإشارة إلى الخلاف الذي لا يضر في الموضعين معا، وأما مسلم فاختار الوجه الزائد.\nوفي إخراج المصنف له من طريق زهير علو معنوي، فزهير فوق عبدة بن سليمان وأنس بن عياض في الثبت والإتقان، وهذا من فوائد الاستخراج.","vol":"21","page":55},{"text":"١١٩٥٤ - حدثنا يونس بن عبد الأعلى، أخبرنا أنس بن عياض، عن عبيد الله بن عمر، عن سعيد بن أبي سعيد المقبري: عن أبيه، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \" إذا أوى أحدكم إلى فراشه فليأخذ داخلة إزاره فلينفض بها فراشه، وليسم الله، فإنه لا يدري ما خلفه بعده على فراشه، فإذا اضطجع فليضطجع على شقه الأيمن، وليقل: سبحانك ربي، بك وضعت جنبي، وبك أرفعه، إنْ أمسكت نفسي فاغفر لها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين \" (^١).\n_________\n(^١) تقدم تخريجه آنفا.","vol":"21","page":56},{"text":"<span data-type='title' id=toc-1482>باب الدعاء الذي إذا دعا به المسافر عند نزوله كان له حرزا من كل شيء، حتى يرتحل من منزله.</span>","vol":"21","page":57},{"text":"١١٩٥٥ - حدثنا بحر بن نصر (^١)، حدثنا ابن وهب، أخبرني عمرو بن الحارث، عن يزيد بن أبي حبيب وأبيه (^٢) الحارث بن يعقوب، حدثاه عن يعقوب بن عبد الله الأشج.\nوحدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني عمرو بن الحارث، عن أبيه ويزيد بن أبي حبيب، عن يعقوب بن عبد الله بن الأشج، عن بسر بن سعيد، عن سعد بن أبي وقاص، عن خولة بنت حكيم، أنها سمعت رسول الله ﷺ يقول: \"إذا نزل أحدكم منزلا فليقل: \" أعوذ بكلمات الله التامَّات من شر ما خلق \"، فإنه لا يضره شيء حتى يرتحل منه \" (^٣).\n\n⦗٥٨⦘\nقال يعقوب بن عبد الله: عن القعقاع بن حكيم، عن أبي صالح ذكوان، عن أبي هريرة، أنه قال: جاء رجل إلى رسول الله ﷺ فقال: يا رسول الله! ما لقيت من عقرب لدغتني البارحة، قال: \"أما إنك لو قلت حين أمسيت: \"أعوذ بكلمات الله التامّات من شر ما خلق \"، لم تضرك \" (^٤).\n_________\n(^١) ابن سابق الخولاني.\n(^٢) يعني: والد عمرو بن الحارث.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب في التعوذ من سوء القضاء ودرك الشقاء وغيره، ٤/ ٢٠٨١، ح: ٥٥ - ٢٧٠٨) عن هارون بن معروف وأبي الطاهر، كلاهما عن ابن وهب به، مثله.\nوأخرجه أيضا (٤/ ٢٠٨٠ ح: ٥٤ - ٢٧٠٨) عن قتيبة بن سعيد ومحمد بن رمح، عن الليث بن سعد، عن يزيد بن أبي حبيب، عن الحارث بن يعقوب به نحوه.\nومن فوائد الاستخراج: العلو بالمساواة للمصنف مع مسلم، مع العلو المعنوي له في روايته عن يونس بن عبد الأعلى، فهو أرفع أصحاب ابن وهب حفظا وثبتا وإتقانا، وفقها وورعا. انظر: الكامل (١/ ٣٠١، ٤/ ١٤)، ترتيب المدارك (٤/ ١٧٥ - ١٧٧).\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر، باب في التعوذ من سوء القضاء ودرك الشقاء وغيره، ٤/ ٢٠٨١، ح: ٥٥ - ٢٧٠٩) بالإسناد السابق، مثله.\nوفيه من فوائد الاستخراج ما ذكر آنفا؛ من المساواة، والعلو المعنوي في حديث يونس عن ابن وهب.","vol":"21","page":57},{"text":"١١٩٥٦ - حدثنا أبو أمية (^١)، حدثنا حنيفة بن مرزوق (^٢) ويحيى بن الضحاك (^٣)، قالا: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن جعفر بن ربيعة، عن يعقوب بن الأشج، أنه ذكر له أنَّ أبا صالح مولى غطفان أخبره، أنه سمع أبا هريرة يقول: قال رجل: يا رسول الله لدغتني عقرب، فقال رسول الله ﷺ: \" أما إنّك لو قلت: حين أمسيت أعوذ بكلمات الله التامات من شر ما خلق، لم تضرك\" (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسى.\n(^٢) أبو الحسن البغدادي.\n(^٣) يحيى بن عبد الله بن الضحاك، البابلتي، الحراني.\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر، باب في التعوذ من سوء القضاء ودرك الشقاء وغيره، ٤/ ٢٠٨١، ح: ٥٥ - ٢٧٠٩) عن عيسى بن حماد المصري عن الليث له، وأحال متنه على رواية ابن وهب. وبيان المتن المحال به هذا من فوائد الاستخراج.","vol":"21","page":58},{"text":"<span data-type='title' id=toc-1483>باب ثواب المسلم الذي يدعو لأخيه بظهر الغيب، وأنه مستجاب.</span>","vol":"21","page":59},{"text":"١١٩٥٧ - حدثنا الصغاني (^١)، وأبو داود الحراني (^٢)، وأبو أمية، قالوا: حدثنا يعلى بن عبيد، حدثنا عبد الملك بن أبي سليمان، عن أبي الزبير، عن صفوان بن عبد الله -وكانت تحته الدرداء بنت أبي الدرداء- قال: أتيت الشام، فأتيت أبا الدرداء، فلم ألقه، ولقيت أم الدرداء (^٣)، فقالت: أتريد الحج العام؟ قلت: نعم، قالت: فادع لنا بخير؛ فإن النبي ﷺ كان يقول: \"دعاء المرء المسلم يستجاب لأخيه بظهر الغيب، عند رأسه ملك موكل، ما دعا لأخيه بخير قط إلا قال: آمين، ولك بمثل ذلك \".\nقال: فخرجت إلى السوق، فلقيت أبا الدرداء، فقال لي مثل ذلك (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٣) هي الصغرى التابعية واسمها هجيمة، وقيل جهيمة الأوصابية الدمشقية، قال ابن حجر: وأما الكبرى فاسمها خيرة ولا رواية لها في هذه الكتب. ا. هـ. يعني الكتب الستة وغيرها من الكتب المعتمدة في تهذيب الكمال وفروعه. انظر: شرح صحيح مسلم للنووي (١٧/ ٧٨)، التقريب (صـ ٧٥٦).\n(^٤) أخرجه مسلم في الصحيح (كتاب الذكر والدعاء والتوبة والاستغفار، باب فضل الدعاء للمسلمين بظهر الغيب، ٤/ ٢٠٩٤ - ٢٠٩٥، ح: ٨٥ - ٢٧٣٢، ٢٧٣٣) عن إسحاق بن إبراهيم - هو ابن راهويه - عن عيسى بن يونس، وعن أبي بكر بن أبي شيبة عن يزيد بن هارون، كلاهما عن عبد الملك بن أبي سليمان، به، نحوه، وزاد =\n\n⦗٦٠⦘\n= في آخره عن أبي الدرداء: يرويه عن النبي ﷺ.","vol":"21","page":59},{"text":"١١٩٥٨ - حدثني محمد بن موسى بن يزيد البزاز أبو بكر (^١)، حدثنا محمد بن يزيد أبو هشام الرفاعي، حدثنا محمد بن فضيل، حدثنا أبي، عن طلحة بن عبيد الله بن كريز، عن أم الدرداء، عن أبي الدرداء، قال: قال رسول الله ﷺ: \"ما من مسلم يدعو لأخيه بظهر الغيب، إلا قال الملك: ولك بمثل ذلك \" (^٢).\n_________\n(^١) لم أقف على ترجمته، وتقدمت رواية أخرى للمؤلف عنه (٧/ ١٠٣ - ١٠٤/ ٢٥٩٥) عن أبي هشام الرفاعي، عن محمد بن فضيل، ولقبه فيها بالأحول، وهو قد توبع: تابعه محمد بن عبد الله بن غيلان شيخ الدارقطني، أخرج روايته الدارقطني في العلل (٣/ ٣١٢) وغيره عن محمد بن فضيل.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب فضل الدعاء للمسلمين بظهر الغيب، ٤/ ٢٠٩٤/ - ٢٧٣٢) عن أحمد بن عمر بن حفص الوكيعي، عن محمد بن فضيل به، مثله. وهو في جزء الدعاء لمحمد بن فضيل بن غزوان برقم (٦٣).","vol":"21","page":60},{"text":"١١٩٥٩ - ز -حدثنا الأحمسي (^١)، حدثنا أبو معاوية (^٢)، عن محمد بن سوقة (^٣)، عن طلحة بن عبيد الله بن كَرِيْز (^٤)، عن أم الدرداء، عن أبي الدرداء، قال: \" إن من الدعاء الذي لا يرد؛ دعوة الرجل لأخيه بظهر\n\n⦗٦١⦘\nالغيب، وإن الموكل به إذا دعا لأخيه بظهر الغيب يقول: آمين ولك مثله\". لم يرفعه (^٥).\n\n⦗٦٢⦘\nرواه النضر بن شميل، عن موسى بن سَرْوان (^٦) المعلم، عن طلحة بن عبيد الله، عن أم الدرداء، قالت: حدثني سيّدي أنه سمع النبي ﷺ، بمثله (^٧).\n_________\n(^١) محمد بن إسماعيل بن سمرة.\n(^٢) محمد بن خازم الضرير.\n(^٣) سوقة -بضم المهملة-، وهو الغنوى -بفتح المعجمة والنون الخفيفة- أبو بكر الكوفي العابد، ثقة مرضى، من الخامسة، ع. تقريب التهذيب (٥٩٤٢).\n(^٤) كريز؛ بفتح الكاف وكسر الراء. الإكمال لابن ماكولا (٧/ ١٣٠).\n(^٥) هكذا رواه المؤلف موقوفًا، وأخرجه ابن شاهين في \"الترغيب في فضائل الأعمال\" (٤٩٥) من طريق عمرو بن عثمان الكلابي، عن أصبغ بن محمد الرقيب، عن جعفر بن برقان، عن محمد بن سوقة به مرفوعا.\nوجعفر بن برقان الرقي صدوق يهم فى حديث الزهرى، كما في التقريب (٩٣٢)، وأصبغ بن محمد بن عمرو الوراق الجهني ابن أخي عبيد الله بن عمرو الأسدي الرقي، نص البخاري على سماعه من جعفر بن برقان، وقال أبو حاتم: (ليس به بأس)، وذكره ابن حبان في الثقات.\nانظر: التاريخ الأوسط (٢/ ٢٢٦/ ٢٣٩٥)، التاريخ الكبير (٢/ ٣٦)، الجرح والتعديل (٢/ ٣٢١/ ١٢١٨)، الثقات (٨/ ١٣٣).\nإلا أن عمرو بن عثمان بن سيار الكلابي الرقي ضعيف. انظر: التقريب (٥٠٧٤). فطريق المؤلف الموقوفة أقوى.\nوأخرجه ابن المبارك في الزهد (٧٢٣) عن محمد بن سوقة، عن طلحة بن عبيد الله بن كريز قوله: \"ما تحاب متحابان في الله إلا كان أحبهما إلى الله أشدهما حبا لصاحبه، وإن مما لا يرد من الدعاء دعاء المرء لأخيه بظهر الغيب، وما دعا له بخير إلا قال الملك الموكل: ولك مثله\".\nوالطرف الأول من هذا المقطوع وصله الطبراني في المعجم الأوسط (٥/ ٢٦٧/ ٥٢٧٩) عن محمد بن أحمد بن البراء -وهو راوية كتاب العلل عن ابن المديني- عن المعان بن سليمان، عن موسى بن أعين، عن جعفر بن برقان، عن محمد بن سوقة، به.\nوهذا إسناد رَقِّيٌّ رجاله ثقات، ويقوي رواية جعفر بن برقان المتقدمة عن محمد بن سوقة بإسناده مرفوعا، ومحمد بن سوقة اختلف فيه عليه عدى ثلاثة أوجه من روايه الثقات عنة، ولعله كان يرفعه تارة ويوقفه تارة ويقطعه تارة آخرى، ورواية الرفع=\n\n⦗٦٢⦘\n= مؤيدة من وجوه أخرى عن أبي الدرداء ﵁، كما تقدم عند المصنف (برقم ١١١٥٧) من رواية صفوان بن عبد الله زوج الدرداء، عن أبي الدرداء وأم الدراداء، ومن حديث فضيل بن غزوان عن طلحة بن عبيد الله بن كريز عن أم الدرداء الصغرى عن أبي الدرداء ﵁، وسيذكر المصنف تعليقا طريقا آخر له عن طلحة مما خرجه مسلم، وسنورد عنده كلام الدارقطني: على الحديث. والله أعلم\n(^٦) بالسين المهملة، بعدها راء ساكنة. ويقال: ثروان، بالثاء المعجمة بثلاث. ويقال: فروان، بالفاء.\nانظر: المؤتلف والمختلف لعبد الغني الأزدي (١/ ١٠٢/ ١٥٥)، تقييد المهمل للغساني (١/ ١٥٤)، إكمال الإكمال لابن نقطة (١/ ٥٣٣ /٩٥٢، ٣/ ١٥٩/ ٢٩٨٧).\n(^٧) أخرجه مسلم في الصحيح (كتاب الذكر، باب فضل الدعاء للمسلمين بظهر الغيب (٤/ ٢٠٩٤ ح: ٨٧ - ٢٧٣٢) عن إسحاق ابن راهويه عن النضر بن شميل.\nوهذا الوجه وقع في تهذيب التهذيب (١٠/ ٣٣٨) عن البرقاني، قال: \"قلت للدارقطني: موسى بن ثروان؟ قال: ويقال: ابن سروان، عن طلحة بن عبيد الله بن كريز، عن عائشة ﵂؛ إسناد مجهول، حمله الناس\". ففيه تجهيل للإسناد، وليس في رواته مجهول، بل كل واحد منهم قد وثقه غير واحد من الأئمة، والصواب ما في سؤالات البرقاني (٥٠٠): \"إسناد محمول، حمله الناس \"، يعني أنهم قبلوه. والله أعلم وهذا وجه آخر من الوجوه المرفوعة له عن طلحة بن عبيد الله بن كريز، ويرى الإمام الدارقطني أن رواية الوقف عنه أصح، فقال: \"يرويه طلحة بن عبيد الله بن كريز، عن أم الدرداء، واختلف عنه في رفعه، فرواه فضيل بن غزوان، ومحمد بن سوقة -واختلف عنه- وموسى بن ثروان المعلم، عن طلحة، فرفعوه إلى النبي ﷺ، إلا أن=\n\n⦗٦٣⦘\n= محمد بن سوقة رواه عنه الوليد بن أبي ثور وعيسى بن يونس موقوفا. ورفعه عنه جعفر بن برقان، ومحمد بن فضيل، على اختلاف عنه.\nورواه ابن عيينة؛ عن محمد بن سوقة، عن طلحة بن عبيد الله، عن أم الدداء، قولها لم يجاوز به. ورواه ابن المبارك، عن محمد بن سوقة، عن طلحة، قوله لم يجاوز به.\nورواه سهيل بن أبي صالح، عن طلحة، عن أم الدرداء، عن النبي ﷺ، ولم يذكر أبا الدرداء ﵁، ورفعه، حدث به روح بن القاسم، عن سهيل.\nوخالفه حبان بن علي، فرواه عن سهيل، عن أبيه، عن أبي هريرة، ووهم.\nورواه عاصم الأحول، وكهمس بن الحسن، عن طلحة بن عبيد الله، عن أم الدرداء، عن أبي الدرداء ﵁ موقوفا، والموقوف أثبت في رواية طلحة\". العلل (٦/ ٢٢٦ - ٢٢٧/ ١٠٩٢).\nولكنه يصححه مرفوعا من الوجه الآخر الذي خرجه مسلم، وتقدم عند المؤلف قريبا، فقال في موضع آخر: قال الدارقطني: \"يرويه فضيل بن غزوان وموسى بن ثروان المعلم وسهيل بن أبي صالح، عن طلحة بن عبيد الله بن كريز، عن أم الدرداء، عن أبي الدرداء ﵁، عن النبي ﷺ.\nورواه محمد بن سوقة، عن طلحة بن كريز، واختلف عنه؛ فرواه جعفر بن نوفل، عن محمد بن سوقة، موقوفًا.\nورواه يحيى بن سعيد الأنصاري، عن طلحة بن كريز، عن أم الدرداء، ولم يبلغ به أبا الدرداء، ولا رفعه.\nوقد روي هذا الحديث عن أبي الدرداء من وجه آخر صحيح، ورواه عبد الملك بن أبي سليمان، عن أبي الزبير، عن صفوان بن عبد الله بن صفوان، عن أبي الدرداء، عن النبيّ ﷺ، ورفعه صحيح\"، ثم ساق الدارقطني أسانيده المرفوعة للحديث. العلل (١٣/ ٣١١ - ٣١٢/ ٣١٩٠).\nولعل مسلمًا اعتمد في تصحيح وجه الرفع عن طلحة أيضا تعدد طرقه من روإية=\n\n⦗٦٤⦘\n= الثقات عنه، وثبوته عن أبي الدرداء ﵁ مرفوعا من وجوه أخر.\nوهذا الموقوف له حكم الرفع، إذ مثله من الغيب الذي لا يدرك إلا بالوحي، ولا مدخل للاجتهاد فيه، وأبو الدرداء ﵁ لم يعرف عنه الرواية عن أهل الكتاب. والله أعلم.","vol":"21","page":60},{"text":"<span data-type='title' id=toc-1484>باب ثواب الذي يأكل ويشرب بتحميد الله</span>","vol":"21","page":64},{"text":"١١٩٦٠ - حدثنا أحمد بن عبد الحميد الحارثي (^١)، حدثنا أبو أسامة (^٢)، حدثنا زكريا بن أبي زائدة، عن سعيد بن أبي بردة، عن أنس بن مالك، قال: قال النبي ﷺ: \"إن الله ليرضى عن العبد أن يأكل الأكْلة أو يشرب الشَّربه فيحمده عليها\" (^٣).\n_________\n(^١) ابن خالد، أبو جعفر الكوفي، قال الدارقطني: \"ثقة\"، وقال مسلمة بن قاسم: \"لا بأس به\"، وقال الذهي: \"المحدث الصدوق\"، وذكره ابن حبان في الثقات (٨/ ٥١). وانظر: سؤالات الحاكم للدارقطني (رقم ٢). سير أعلام النبلاء (٢/ ٥٠٨ - ٥٠٩)، الثقات لابن قطلوبغا (١/ ٣٨٩/ ٣٦٠).\n(^٢) حماد بن أسامة الكوفي.\n(^٣) أخرجه مسلم في الصحيح (كتاب الذكر، باب استحباب حمد الله تعالى بعد الأكل والشرب، ٤/ ٢٠٩٥/ ٨٩ - ٢٧٣٤) عن أبي بكر بن أبي شيبة وابن نمير، عن أبي أسامة ومحمد ابن بشر، عن زكريا، به مثله.\nومن فوائد الاستخراج في هذا الإسناد العلو بالمساواة، وكأن المصنف أخذه عن شيوخ مسلم مصافحة.","vol":"21","page":64},{"text":"١١٩٦١ - حدثنا سعدان بن يزيد البزاز (^١)، وسعدان بن نصر\n\n⦗٦٥⦘\nالبغدادي، قالا: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا زكريا بن أبي زائدة، عن سعيد بن أبي بردة، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"إن الله [﷿] [¬*] ليرضى عن العبد أن يأكل الأكلة فيحمد الله عليها، أو يشرب الشربة\" (^٢).\n_________\n(^١) أبو محمد البغدادي.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب استحباب حمد الله تعالى بعد الأكل والشرب، ٤/ ٢٠٩٥/ ٨٩ - ٢٧٣٤) عن زهير بن حرب، عن إسحاق الأزرق به، وأحال متنه على رواية محمد بن بشر وأبي أسامة عن زكريا بن أبي زائدة به.\nوفي هذا الطريق من فوائد الاستخراج بيان المتن المحال به، والعلو النسبي بالمساواة، فقد ساوى المصنف مسلما في إسناده، فكأنه صافح شيوخ مسلم فيه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: مابين المعقوفين سقط، وهو ثابت في النسخة الجزائرية.","vol":"21","page":64},{"text":"<span data-type='title' id=toc-1485>باب الكراهية في الرجل يدعو فيستعجل الإجابة، وأنه إذا إستعجل الإجابة لم يستجب له، ولا يستجاب لمن يدعو بإثم أو قطيعة رحم، ويستجاب له سائر الدعوات.</span>","vol":"21","page":66},{"text":"١١٩٦٢ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب: وأخبرني مالك، عن ابن شهاب، عن أبي عبيد مولى ابن الأزهر، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"يستجاب لأحدكم ما لم يعجل؛ يقول: دعوت فلم يُستجَبْ لي\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الذكر، باب بيان أنه يستجاب للداعي ما لم يعجل فيقول: دعوت فلم يستجب لي، ٤/ ٢٠٩٥، ح: ٩٠ - ٢٧٣٥) عن يحيى بن يحيى- وهو التميمي النيسابوري-، عن مالك، وبه نحوه.\nأخرجه البخاري في الصحيح، كتاب الدعوات باب يستجاب للعبد ما لم يعجل (٨/ ٧٤) ٦٣٤٠) عن عبد الله بن يوسف التنيسي، عن مالك، به مثله.\nوالحديث عند مالك في الموطإ - رواية الليثي (٢/ ٢٩٨/ ٧٢٣/ ٢٣٦).","vol":"21","page":66},{"text":"١١٩٦٣ - حدثنا الزعفراني (^١)، حدثنا محمد بن إدريس الشافعي، وعبد الله بن نافع (^٢)، عن مالك، عن ابن شهاب، بإسناده مثله (^٣).\n_________\n(^١) الحسن محمد بن الصباح البغدادي.\n(^٢) الصائغ، القرشي المخزومي، مولاهم، المدني.\n(^٣) تقدم تخريجه في الحديث السابق، ومن فوائد الاستخراج في هذا الطريق العلو المعنوي في الرواية، فإنها من رواية إمام عن إمام، والشافعي من أوثق الناس عن مالك.","vol":"21","page":66},{"text":"١١٩٦٤ - وحدثنا الزعفراني، حدثنا روح بن عبادة، حدثنا مالك،\n\n⦗٦٧⦘\nبإسناده: \"فيقول: دعوت الله فلم يستجب لي\" (^١).\n_________\n(^١) تقدم تخريجه (برقم ١١٩٦٢).","vol":"21","page":66},{"text":"١١٩٦٥ - حدثنا حبشي بن عمرو بن الربيع (^١)، حدثني أبي، حدثني الليث، حدثني عقيل بن خالد، عن ابن شهاب، حدثني أبو عبيد -مولى عبد الرحمن بن عوف، وكان من القراء وأهل الفقه- قال: سمعت أبا هريرة، يقول: قال رسول الله ﷺ: \"يستجاب لأحدكم ما لم يعجل، يقول: رب! قد دعوت، فلم يستجب لي\" (^٢).\n_________\n(^١) طاهر بن عمرو بن الربيع بن طارق الهلالي المصري، وحبشي لقبه.\n(^٢) أخرجه مسلم في الصحيح (كتاب الذكر، باب بيان أنه يستجاب للداعي ما لم يعجل فيقول: دعوت فلم يستجب لي، ٤/ ٢٠٩٥، ح: ٩١ - ٢٧٣٥) عن عبد الملك بن شعيب بن الليث، عن أبيه، عن جده، به مثله.","vol":"21","page":67},{"text":"١١٩٦٦ - حدثنا أبو الجماهر (^١) وأبو أمية (^٢)، قالا: حدثنا أبو اليمان (^٣)، أخبرنا شعيب (^٤)، عن الزهري، قال: أخبرني أبو عبيد -مولى\n\n⦗٦٨⦘\nعبد الرحمن بن عوف، وكان من القراء وأهل الفقه-، بإسناده مثله (^٥).\n_________\n(^١) محمد بن عبد الرحمن الحمصي.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسى.\n(^٣) الحكم بن نافع الحمصي.\n(^٤) ابن أبي حمزة دينار الدمشقي، وقد قيل بأنه من أثبت الناس في الزهري. سؤالات ابن الجنيد (رقم: ١٤٧، ٥٠٧، ٥٠٩)، تاريخ ابن معين -رواية ابن محرز (١/ ١٢٠)، من كلام أبي زكريا يحيى بن معين في الرجال- رواية ابن طهمان (ص: ٦٠/ ١٣٨)، التعديل والتجريح للباجي (٣/ ١١٥٧/ ١٣٨٣)، تاريخ دمشق (٢٣/ ٩٨)، تهذيب الكمال (١٢/ ٥١٧ - ٥١٨).\n(^٥) تقدم تخريجه (برقم ١١٩٦٢)، وشعيب يفضل على عقيل في الزهري، وأثبت منه كتابا، وهذا من فوائد الاستخراج.","vol":"21","page":67},{"text":"١١٩٦٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب: أخبرني أيضا -يعني: معاوية بن صالح- عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي هريرة، عن رسول الله ﷺ، أنه قال: \"لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم، وما لم يستعجل\" قيل: يا رسول الله! ما الاستعجال؟ قال: \"يقول: قد دعوت وقد دعوت، فلم أر يستجب لي، فيتحسر عند ذلك، ويدع الدعاء\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الذكر، باب بيان أنه يستجاب للداعي ما لم يعجل فيقول: دعوت فلم يستجب لي، ٤/ ٢٠٩٥، ح: ٩٢ - ٢٧٣٥) عن أبي الطاهر عن ابن وهب به.\nويونس بن عبد الأعلى أعلى أصحاب ابن وهب حديثا عنه، كما تقدم عند الحديث (١١٩٥٥)، وهذا من فوائد الاستخراج.","vol":"21","page":68},{"text":"<span data-type='title' id=toc-1486>باب الترغيب في ذكر الداعي بأصلح عمل له عند الدعاء، الدليل على أنه يستجاب له؟ وأنَّ العمل الصالح يرفع الدعاء، وأن خير الأعمال من هَمَّ بسيئة فتركها من مخافة الله ﷿</span>-.","vol":"21","page":69},{"text":"١١٩٦٨ - حدثنا محمد بن عوف، وأبو الجَمَاهر (^١) الحمصيان، ويزيد بن عبد الصمد الدمشقي، وعبد الكريم بن الهيثم الديرعاقولي (^٢)، وأبو الخصيب المستنير المصيصي (^٣)، قالوا: حدثنا أبو اليمان، أخبرنا شعيب، عن الزهري، عن سالم، عن أبيه، قال: سمعت النبي ﷺ يقول: \"انطلق ثلاثة رهط (^٤) ممن كان قبلكم، فآواهم المبيت إلى\n\n⦗٧٠⦘\nغار (^٥)، فدخلوه، فانحدرت صخرة من الجبل فسدت عليهم الغار، فقالوا: إنه -والله- لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم، قال رجل منهم: اللهم كان لي أبوان شيخان كبيران، فكنت لا أغْبِق (^٦) قبلهما أهلًا ولا مالًا (^٧)، فنأى بي (^٨) طلب الشجر يومًا، فلم أُرِح (^٩) عليهما حتى ناما، فحلبت لهما غَبْوقَهما، فجئتهما به، فوجدتهما نائمين، فتحرجت أن أوقظهما، وكرهت أن أغبق قبلهما أهلًا ومالًا، فقمت -والقدح على يدي- أنتظر استيقاظهما حتى بَرَقَ (^١٠) الفجر، فاستيقظا، فشربا غَبُوقَهما، اللهم إنْ كنت فعلت ذلك ابتغاء وجهك، فأَفْرِج عنَّا ما نحن فيه من هذه الصخْرة، فانفرجت انفراجًا لا يستطيعون الخروج منه\". قال رسول الله ﷺ: \"وقال الآخر: اللهم\n\n⦗٧١⦘\nكانت لي بنت عَمٍّ، كانت أحبَّ الناس إلي، فأردتها عن نفسها، فامتنعت مني حتى ألَمَّت بها (^١١) سنة من السنين، فجاءتني، فأعطيتها عشرين ومائة دينارٍ على أن تخلي بيني وبين نفسها، ففعلت، حتى إذا قدرت عليها، قالت: لا أحل لك أن تفُضَّ (^١٢) الخاتم (^١٣) إلا بحقه (^١٤)، فتحَرَّجْت من الوقوع عليها، فانصرفت عنها وهي أحب الناس إلي، وتركت الذهب الذي أعطيتها، اللهم فإن كنت فعلت ذلك ابتغاء وجهك، فأَفْرِج عنَّا ما نحن فيه، فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها\"، قال رسول الله ﷺ: \"ثم قال الثالث: اللهم إني استأجرت أجراء، فأعطيتهم أجورهم، غير رجل واحد منهم، ترك الذي له وذهب، فثَمَّرْت (^١٥) أجره حتى كثرت منه الأموال، ونمت [¬*]، فجاءني بعد حين فقال: يا عبد الله أدِّ إلي أجري، فقلت له: كل ما ترى من أجرك من الإبل والبقر والغنم والرقيق، هو [¬**] لك، فقال: يا عبد الله! لا تستهزئ بي، فقلت: إني لا أستهزئ، فأخذ ذلك كله، فاستاقه، فلم يترك منه شيئا، اللهم فإن كنت فعلت ذلك ابتغاء وجهك، فأَفْرج عنا ما نحن\n\n⦗٧٢⦘\nفيه، فانفرجت الصخرة، فخرجوا من الغار يمشون\" (^١٦).\n_________\n(^١) محمد بن عبد الرحمن الحمصي.\n(^٢) ابن زياد أبو يحيى القطان البغدادي.\nوالديرعاقولي: بفتح الدال المهملة، وسكون الياء المنقوطة باثنتين من تحتها، وبعدها الراء، ثم العين المهملة، وفيها قاف بعد الألف. نسبة إلى قرية كبيرة على عشرة فراسخ أو خمسة عشر فرسخا من بغداد. وما تزال تعرف بهذا الاسم إلى الآن.\nانظر: الأنساب للسمعاني (٥/ ٣٩٥)، بلدان الخلافة الشرقية (ص: ٥٤).\n(^٣) تقدم عند المؤلف (١٠١٠، ٥٩٩٨) ونسبه في ثانيهما بالكفرتي، وترجم له ابن العديم في \"بغية الطلب\" (١٠/ ٤٤٣٢) باسم (أبو الخصيب بن المستنير المصيصي)، وقال: \"اسمه محمد وقيل أحمد غلبت كنيته على اسمه، … روى عنه ابنه أحمد بن محمد بن المستنير، وأبو عوانة الإسفراييني\"، ولم أقف فيه على جرح أو تعديل.\n(^٤) الرهط: ما دون العشرة من الرجال لا يكون فيهم امرأة، انظر: مختار الصحاح (ص ٢٥٩).\nوقال الحافط ابن حجر: \"لم أقف على اسم واحد منهم، وفي حديث عقبة بن عامر=\n\n⦗٧٠⦘\n= عند الطبراني في الدعاء أن ثلاثة نفر من بني إسرائيل\". انظر: فتح الباري (٦٥٨٥).\n(^٥) الغار: النقب في الجبل. انظر: شرح صحيح مسلم للنووي (١٧/ ٧٧).\n(^٦) أي لا أسقي قبلهما أحدا عشاء، من الغبوق وهو شرب العشي، والعشاء إن كان لبنا.\nانظر: غريب الحديث لابن سلام (١/ ٦١)، وللحربي (٢/ ٤١٣، ٥٧٧)، وللخطابي (١/ ٥٣٢)، معجم مقاييس اللغة لابن فارس (٤/ ٤١١)، فتح الباري (٤/ ٥٢٦).\n(^٧) المراد بالأهل ماله من زوج وولد، وبالمال: ماله من رقيق وخادم. انظر: فتح الباري (٤/ ٥٢٦).\n(^٨) أي أبعدني، من النأي، وهو البعد. انظر: معجم مقاييس اللغة (٥/ ٣٧٨)، فتح الباري (٤/ ٥٢٦).\n(^٩) بضم الهمزة كسر الراء: أي لم أعد لهما رواحا، والرواح من لدن زوال الشمس إلى الليل، رحنا رواحا؛ يعني السير والعمل بالعشي. انظر: العين (٣/ ٢٩١)، القاموس المحيط (ص: ٢٢١).\n(^١٠) بفتح الراء: أي اضاء. انظر: فتح الباري (٤/ ٥٢٦).\n(^١١) أي نزلت بها سنة جدب، وأصابتها فاقة. انظر: الصحاح (٥/ ٢٠٣٢).\n(^١٢) بالفاء المعجمة، أي لا تكسر، انظر: فتح الباري (٦/ ٥٨٨).\n(^١٣) كناية عن الفرج. انظر: المصدر السابق.\n(^١٤) أرادت به الحلال، أي لا أحل لك أن تقربني إلا بترويج صحيح. انظر: المصدر السابق.\n(^١٥) أي استثمرته، وعملت على نمائه انطر: القاموس (ص ٤٥٩).\n(^١٦) أخرجه مسلم في الصحيح (كتاب الرقاق، باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢١٠٠/ ١٠٠ - ٢٧٤٣) عن محمد بن سهل التميمي، وعبد الله بن عبد الرحمن الدارمي، وأبي بكر بن إسحاق؛ عن أبي اليمان، به نحوه.\nأخرجه البخاري في الصحيح (كتاب الإجارة، باب من استأجر أجيرا فترك الأجير أجره، فعمل فيه المستأجر فزاد، أو من عمل في مال غيره، فاستفضل، ٣/ ٩١/ ٢٢٧٢) عن أبي اليمان، به.\nوفيه من فوائد الاستخراج:\n١ - المساواة، فقد ساوى المصنف فيه مسلما، فكأنه أخذه من شيوخ مسلم.\n٢ - بيان المتن المحال به على المتن المحال عليه، فقد ساق مسلم متن رواية حديث نافع عن ابن عمر ﵁، وأحال عليه حديث سالم هذا، فساق الحافظ أبو عوانة متن رواية سالم عن أبيه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: خطأ، وصوابها: \"وارتعجت\"، كما في النسخة الجزائرية؛ فقد كتبت في الأصل: \"وارتجعت\"، ووضع فوق الكلمة صاد صغيرة تدل على حذف ما تحتها من الأحرف، فأراد حذف \"تجعت\" واستبدالها في الهامش بـ \"تعجت\"، فتكون: \"وارتعجت\"، وهم كتبوها: ونمت!\n[¬**] قال أحمد بسيوني: خطأ، وصوابها: \"فهو\"، كما جاء في هامش النسخة الجزائرية.","vol":"21","page":69},{"text":"١١٩٦٩ - ز- حدثنا علي بن المبارك الصنعاني، حدثنا زيد بن المبارك، حدثنا سفيان، عن عمرو، قال: سمعت عبيد بن عمير يقول: \"خرج ثلاثة نفر\"، فذكر حديث الغار (^١).\nقال زيد: حدثنا سفيان، عن الزهري، عن سالم، عن ابن عمر، عن النبي ﷺ بهذا (^٢).\n_________\n(^١) هذا الحديث من زيادات، ونص الحافظ ابن حجر في إتحاف المهرة (٨/ ٤٠٧ تحت الحديث ٩٦٥٩) أنه مرسل أ. هـ. وشيخ المصنف تقدم برقم (٨٨)، وليس فيه جرح ولا تعديل.\nوقد توبع هذا الإسناد عند المصنف أيضًا -كما في الحديث الآتي- من رواية الحميدي عن سفيان به، ولعل هذا هو المحفوظ عن سفيان.\n(^٢) تقدم هذا التعليق موصولا بالإسناد قبله، ورواية سفيان عن الزهري سيأتي الكلام عليها تحت حديث (١١٩٧٢).","vol":"21","page":72},{"text":"١١٩٧٠ - وحدثنا أيوب بن سافِرِي (^١)، قال: حدثنا الحميدي، عن سفيان، عن عمرو بن دينار، عن عبيد بن عمير.\nقال ابن عيينة: وقال الزهري، عن سالم، عن أبيه، وذكر حديث الغار (^٢).\n_________\n(^١) أيوب بن إسحاق بن إبراهيم بن سافري، البغدادي.\n(^٢) تقدم تخريج الحديث برقم (١١٩٦٩).","vol":"21","page":73},{"text":"١١٩٧١ - حدثنا ابن أبي الدنيا، قال: حدثنا محمد بن عباد المكي، عن ابن عيينة، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ بحديث الغار (^١).\n_________\n(^١) سيأتي الكلام على هذا الحديث في الحديث الآتي، وهو عند ابن أبي الدنيا في \"مجابو الدعوة\" (ح: ٤).","vol":"21","page":73},{"text":"١١٩٧٢ - وحدثنا يوسف بن مسلَّم (^١)، قال: حدثنا لُوَيْن (^٢)، حدثنا سفيان، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ بحديث الغار.\nقال لوين: لا أدري من أين لقطه سفيان (^٣).\n_________\n(^١) يوسف بن سعيد بن مسلم.\n(^٢) محمد بن سليمان المصيصي.\n(^٣) الحديث تقدم تخريجه من طريق شعيب عن الزهري به (برقم ١١٩٦٨)، وأما رواية ابن عيينه عن الزهري هنا فهي معلولة -كما سيأتي-.\nوقول لوين: (لا أدري من أين لقطه سفيان) يشير به إلى أن سفيان لم يسمعه من الزهري، بل لعله يدلسه عن بعض أصحابه عنه، وإليه يشير ما ورد في رواية المؤلف السابقة برقم (٥٩٩٩): \"قال ابن عيينة: وقال الزهري، عن سالم\"، وهو يشتهر من حديث نافع عن ابن عمر ﵁، وتقدم عند المؤلف من طرق، وأما عن الزهري عن سالم عن أبيه ﵁، فرواه غير واحد من الضعفاء، وأما من رواية الثقات فيعرف=عيينة عن الزهري، وليس بالمحفوظ\". الكامل في ضعفاء الرجال (٦/ ٥٣٧).","vol":"21","page":73},{"text":"١١٩٧٣ - حدثنا يوسف بن مسلَّم، قال: حدثنا محمد بن المبارك، حدثنا عبد الرزاق بن عمر، عن الزهري، عن سالم، عن أبيه، عن النبي ﷺ، فذكر حديث الغار (^١).\n_________\n(^١)","vol":"21","page":74},{"text":"١١٩٧٤ - حدثنا أبو بكر (^١) بن أخي حسين الجعفي، حدثنا أبو أسامة، عن عمر بن حمزة بن (^٢) عبد الله بن عمر بن الخطاب، عن سالم، عن أبيه، قال: قال رسول الله ﷺ: \"من استطاع منكم أن يكون مثل صاحب كرقِ (^٣) الأَرْز (^٤) فليفعل، قيل: يا رسول الله! وما صاحب فرق الأَرْز؟ فقال: خرج ثلاثة نفر في سفر يمشون \"، وذكر حديث الغار بطوله (^٥).\n_________\n(^١) محمد بن عبد الرحمن بن علي.\n(^٢) في الأصل \"عن\"، وهو تصحيف. وعمر بن حمزة ضعيف (وقد تقدم)، ومن طريقه أخرجه أحمد في المسند (١٠/ ١٨٠ - ١٨٢)، وساق الحديث مطولًا، وكذلك أخرجه أبو داود في السنن (رقم ٣٣٨٧)، من طريق أبي أسامة عن عمر بن حمزة به.\n(^٣) بفتح الفاء والراء بعده قاف، وهو مكيال يسع ثلاثة آصع. انظر: الفتح (٦/ ٥٨٦).\n(^٤) قال أبو عبيد القاسم بن سلام: \"هي الأرْزة؛ بتسكين الراء، وهو شجر معروف بالشام، وقد رأيته، يقال له: الأرز، واحدتها أرزة، وهو الذي يسمى بالعراق الصنوبر، وإنما الصنوبر ثمر الأرز، فسمي الشجر صنوبرا من أجل ثمره \". غريب الحديث (١/ ١١٨).\n(^٥) تقدم تخريج الحديث من طريق الزهري عن سالم به. انظر: حديث (١١٩٦٨).","vol":"21","page":75},{"text":"١١٩٧٥ - حدثنا محمد بن إسماعيل الصائغ، حدثنا عبد الجبار بن العلاء، ح\nوحدثنا الصَّغَاني، حدثنا يعقوب بن إبراهيم، قالا: حدثنا مروان بن معاوية الفزاري، حدثنا عمر بن حمزة العمري، حدثنا سالم، عن أبيه، قال: قال النبي ﷺ: \"من استطاع منكم … \"، وذكر الحديث بطوله (^١).\n_________\n(^١) تقدم تخريجه برقم (١١٩٦٨)، ومن طريق مروان بن معاوية، أخرجه أحمد في المسند=\n\n⦗٧٦⦘\n= (١٠/ ١٨٠ رقم ٥٩٧٣)، وابن عدي في الكامل (٥/ ١٦٧٩).\nملحوظة: ساق المصنف ﵀ طرق الحديث عن الزهري، عن سالم، وقد تقدم أنه المحفوظ منها هو طريق شعيب بن أبي حمزة -وهو المخرج في الصحيحين- وما عدا ذلك فالأسانيد إلى الزهري معلولة كما تقدم في التعليق على حديث (١١٩٧٢)، وقد تقدم عند المصنف ذكر هذه الأسانيد في كتاب البيوع، وأعادها هنا في كتاب الدعوات بأسانيدها وألفاظها. انظر: المستخرج لأبي عوانة (١٢/ ٤٨٢ من رقم ٥٩٩٩ إلى رقم ٦٠٠٦).","vol":"21","page":75},{"text":"١١٩٧٦ - حدثنا أبو داود الحراني (^١)، والعباس الدوري، قالا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (^٢)، حدثنا نافع، أنَّ عبد الله بن عمر قال: قال رسول الله ﷺ: \"بينما ثلاثة رهط يتماشون أخذهم المطر، فأووا إلى غار في جبل، فبينما هم حطت صخرة من الجبل فأطبقت عليهم، فقال بعضهم لبعض: انظروا أفضل أعمال عملتموها لله، فسلوه بها، لعله يفرج بها عنكم، فقال أحدهم: اللهم إنه كان لي والدان كبيران، وكانت لي امرأة، وولد صغار، فكنت أرعى عليهم، فإذا رُحْتُ (^٣) عليهم غنمي (^٤) بدأت بأبوي فسقيتهما، فنأى يوما الشجر،\n\n⦗٧٧⦘\nفقلت له: اذهب إلى تلك البقر ورعاتها (^٥) فخذها، فقال: اتق الله، ولا تهزأ بي، فقلت: إني لا أهزأ بك، اذهب إلى تلك البقر ورعاتها فخذها، فذهب فاستاقها، اللهم إنْ كنت تعلم أني فعلت ذلك ابتغاء وجهك، فافرج عنا ما بقي منها، ففرج الله عنهم، فجعلوا (^٦) يتماشون\" (^٧).\n_________\n(^١) هذا الإسناد والمتن تقدم في ح (٥٩٩٠).\n(^٢) صالح بن كيسان المدني.\n(^٣) أي رددت الماشية من المرعى إلى موضع مبيتها (وهو مُراحها). انظر: شرح صحيح مسلم للنووي (١٧/ ٩٠).\n(^٤) هكذا جاء في الأصل وفي لفظ الحديث عند المصنف برقم (٥٩٩٠) من نفس هذا الطريق عن شيخه أبي داود الحراني وعباس الدوري به.\n(^٥) كذا في ح: (٥٩٩٠)، وجاء في الأصل \"ك\" \"راعيها\".\n(^٦) جاءفي ح: (٥٩٩٠) فخرجوا.\n(^٧) تقدم أيضا برقم (٥٩٩٠)، وأخرجه مسلم في الصحيح (كتاب الرقاق، باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢١٠٠، ح: ١٠٠ - ٢٧٤٣) عن زهير بن حرب وحسن الحلواني وعبد بن حميد، عن يعقوب بن إبراهيم الزهري، به، وأحال متنه على رواية أبي ضمرة عن موسى بن عقبة عن نافع.\nوفي هذا الحديث بيان المتن المحال به على المتن المحال عليه، وهو من فوائد الاستخراج.\nومنها المساواة، فقد ساوى المصنف فيه مسلما، فكأنه صافح شيوخه، وهو علو نسبي.","vol":"21","page":76},{"text":"١١٩٧٧ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج بن محمد، حدثنا ابن جريج، أخبرني موسى بن عقبة، عن نافع، عن ابن عمر، أنَّ رسول الله ﷺ قال: \"بينما ثلاثة نفر يمشون أخذهم مطر، فأووا إلى غار في جبل، فانحطت على فِيْ غارهم (^٢) صخرة، فأطبقت عليهم، فقال بعضهم لبعض: انظروا أعمالًا عملتموها صالحة، فادعوا الله بها لعله\n\n⦗٧٨⦘\nفلم آت حتى نام أبواي، فطيبت الإناء، ثم حلبت، ثم قمت بحلابي عند رأس أبوي، والصبية يتضاغون (^٣) عند رجلي، أكره أن أبدأ بهم قبل أبوي، وأكره أن أوقظهما من نومتهما، فلم أزل كذلك قائما حتى أضاء الفجر، اللهم إنْ كنت تعلم أني فعلت ذلك ابتغاء وجهك، فافرج عنا فرجة نرى منها السماء، ففرج لهم فرجة، فرأوا منه (^٤) السماء، وقال الآخر: اللهم إنها كانت لي بنت عَمٍّ، فأحببتها حتى كانت أحب الناس إلي، فسألتها نفسها، فقالت: (لا) [¬*]، حتى تأتيني بمائة دينار، فسعيت حتى جمعت مائة دينار، فأتيتها بها، فلما كنت عند رجليها، فقالت: اتق الله ولا تفتح الخاتم إلا بحقه، فقمت عنها، اللهم إنْ كنت تعلم أني فعلت ذلك ابتغاء وجهك، فافرج منها فرجة، ففرج لهم فرجة، وقال الثالث: اللهم إني كنت استأجرت أجيرا بفَرَقِ ذُرَة، فلما قضى عمله عرضته عليه، فأبى أن يأخذه ورَغِبَ (^٥)، فلم أزل أعتَمِل (^٦) به حتى جمعت منه بقرًا ورعاها (^٧)، فجاءني، فقال: اتق الله، وأعطني حقي ولا تظلمني،\n\n⦗٧٩⦘\nيفرجها، فقال أحدهم: اللهم إنَّه كان لي والدان شيخان كبيران، وامرأتي وصبية صغار، فكنت أرعى عليهم، فإذا رحت عليهم جئت بالحلاب، فبدأت بوالدي أسقيهما قبل صِبْيَتي وأهلي، وإني احتبست يومًا فلم آت حتى أمسيت، فوجدتهما قد ناما، فحلبت كما كنت أحلب، وجئت بالحِلَاب، فقمت عند رؤوسهما، أكره أن أوقظهما من نومهما، وأكره أن أبدأ بالصبية قبلهما، والصبية يَتَضَاغَون عند رجلي، فلم يزل ذلك دَأبي ودَأْبهم حتى طلع الفجر، فأنت تعلم أني فعلت ذلك ابتغاء وجهك فافرج لنا فرجة نرى منها السماء، ففرج الله منها فرجة فرأوا السماء. وقال الآخر: اللهم إنه كانت لي بنت عم أحببتها كأشدِّ ما يحبُّ الرّجال النساء، وطلبت إليها نفسها فأبت حتى آتيها بمائة دينار، فسعيت فيها حتى جمعت مائة دينار، فجئتها بها، فلما قعدت بين رجليها قالت: يا عبد الله! اتَّق الله ولا تفضَّ الخاتم إلاَّ بحقِّه، فقمت عنها، فإن كنت تعلم أني فعلت ذلك ابتغاء وجهك فافرج لنا منها فرجة، ففرَّج الله لهم. وقال الآخر: اللهمَّ إني قد استأجرت أجيرًا بَفَرَق أرز، فلما قضى عمله، قال: أعطني حقي، فعرضت عليه فَرَقَه فتركه، ورغب عنه، فلم أزل أزرعه حتى جمعت منه بقرًا وراعيها، ثم جاءني فقال: يا عبد الله! لا تظلمني وأعطني حقي، فقلت: اذهب إلى تلك البقر فخذها، فقال: اتق الله، ولا تهزأ بي، فقلت: إني لا أهزأ بك، خذ تلك البقر وراعيها، فأخذها، فقال: أتهزأ بي؟ فقلت: اذهب فخذها، وذهب بها، فإن كنت\n\n⦗٨٠⦘\nتعلم أنِّي فعلت ذلك ابتغاء وجهك فافْرُجْ لنا، ففرَّجها الله عنهم\" (^٨).\n_________\n(^١) يوسف بن سعيد بن مسلَّم.\n(^٢) أي على فمه.\n(^٣) أي يصوتون باكين. انظر: غريب الحديت لابن الجوزي (٢/ ١٣).\n(^٤) هكذا بالتذكير، وقياسه التأنيث، لتأنث الفرجة، ويحتمل أن يعود الضمير للغار، كما تقدم في الحديث (١١٩٦٨). والله أعلم\n(^٥) أي رغب عنه، كما صرح به في الحديث التالي، وجاء في ح (٥٩٩٠): ورغب عنه.\n(^٦) أي أعمل وأتصرف فيه بنفسي. انظر: العين (٢/ ١٥٣)، معجم مقاييس اللغة (٤/ ١٤٥)، المخصص (٣/ ٤٣٥)، القاموس المحيط (ص: ١٠٣٦).\n(^٧) جمع راعي.\n(^٨) تقدم الحديث عند المصنف برقم (٥٩٨٦)، وأخرجه مسلم في الصحيح (كتاب الرقاق، باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢١٠٠، ح: ١٠٠ - ٢٧٤٣) عن إسحاق بن منصور وعبد بن حميد، عن أبي عاصم، عن ابن جريج به، وأحال متنه على رواية أبي ضمرة عن موسى بن عقبة.\nوالحديث متفق عليه، أخرجه البخاري في الصحيح (كتاب البيوع، باب إذا اشترى شيئا لغيره بغير إذنه فرضي، ٣/ ٧٩/ ٢٢١٥) عن يعقوب بن إبراهيم عن أبي عاصم به، نحوه.\nوفيه من فوائد الاستخراج: بيان المتن المحال به على المتن المحال عليه، والعلو النسبي بالمساواة، والعلو المعنوي، فإن حجاج بن محمد أثبت أصحاب ابن جريج، وسئل يحيى بن معين عن حجاج بن محمد وأبي عاصم: أيهما أحب إليك في ابن جريج؟ قال: حجاج. انظر: الجرح والتعديل (٣/ ١٦٦/ ٧٠٨)، تاريخ بغداد (٩/ ١٤٢/ ٤٢٩٥).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: ما بين الهلالين زائد، وليس في الأصل الخطي، والصواب حذفها.","vol":"21","page":77},{"text":"١١٩٧٨ - حدثنا أبو دواد الحراني وابن الجنيد (^١)، وغيرهما، قالوا: حدثنا أبو عاصم، عن ابن جريج، عن موسى (^٢)، عن نافع، عن ابن عمر، عن النبي ﷺ، بمعناه مثله (^٣).\n_________\n(^١) هو محمد بن أحمد بن الجنيد الدقاق، لقبه حمدان، والحديث تقدم برقم (٥٩٨٧).\n(^٢) هو موسى بن عقبة.\n(^٣) تقدم تخريجه في الحديث السابق، وتقدم أيضا برقم (٥٩٨٧). وفيه من فوائد الاستخراج؛ العلو بالمساواة، فقد ساوى أبو عوانة فيه الشيخين، رووه عن أبي عاصم بواسطة واحدة.","vol":"21","page":80},{"text":"١١٩٧٩ - حدثنا مهدي بن الحارث (^١)، قال: حدثنا علي بن\n\n⦗٨١⦘\nإسحاق (^٢)، عن ابن المبارك، عن موسى بن عقبة، بإسناده مثله (^٣).\n_________\n(^١) ابن مرداس العرعري، العصار الجرجاني.\n(^٢) السلمى مولاهم، المروزى.\n(^٣) تقدم تخريجه برقم (١١٩٧٧) وتقدم أيضا برقم (٥٩٨٨) وفيه: \"بإسناده نحوه\".","vol":"21","page":80},{"text":"١١٩٨٠ - حدثنا الصَّائغ (^١) بمكة، وأبو اُمية، قالا: حدثنا داود بن مِهْران (^٢)، حدثنا داود بن عبد الرحمن (^٣)، عن موسى بن عقبة، بنحوه (^٤).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير.\n(^٢) أبو سليمان البغدادي الدَّبَّاغ.\n(^٣) العطَّار، أبو سليمان المكى.\n(^٤) تقدم تخريجه برقم (١١٩٧٧) (٥٩٨٩).","vol":"21","page":81},{"text":"١١٩٨١ - حدثنا محمد بن أحمد بن الواسطي (^١)، قال: حدثنا\n\n⦗٨٢⦘\nإسحاق بن موسى الأنصاري (^٢)، حدثنا أنس بن عياض (^٣)، حدثنا\n\n⦗٨٣⦘\nموسى بن عقبه بنحوه (^٤).\n_________\n(^١) هو محمد بن أحمد بن سعيد الواسطي، كما جاءت تسميته في حديث رقم (١١٩٨٣) وحماه في الحديث الآخر (برقم: ٦٧٥١): \"محمد بن أحمد بن سعيد أبو عبد اللّه البزاز الواسطي المعروف بابن كُسَا\"، وترجم له ابن عساكر والذهبي، ولم يذكرا فيه جرحا أو تعديلا، ولكنه قد روى عنه الأئمة الكبار؛ أبو عوانة، والعقيلي، وأبو علي النيسابوري، وأبو الشيخ الأصبهاني والطبراني، وأبو بكر الإسماعيلي، وسكت عنه، وغيرهم، وأخرج له أبو نعيم أيضا في مستخرجه على صحيح مسلم (١/ ٢٠٨/ ٣٦٣) ووصفه تلميذه أبو بكر بن المفيد الجرجرائي، وأبو الحسن علي بن محمد ابن الجلابي الواسطي -في تاريخه- بالفقيه. ورواية الأئمة الثقات عن رجل غير معروف بالجرح ترفع من شأنه وتقويه، كما نص عليه أبو حاتم وأبو زرعة الرازيان، فيما رواه عنهما ابن أبي حاتم في الجرح والتعديل (المقدمة، باب في رواية الثقة عن غير المطعون عليه أنها تقويه، وعن المطعون عليه أنها لا تقويه، ٢/ ٣٦)، وقد وقع في المستدرك للحاكم (١/ ١٨١ - ١٨٢/ ٣٤٤ - ٣٤٦) ذكرُ حوار بين الحكم وشيخه الحافظ =\n\n⦗٨٢⦘\n= أبي علي النيسابوري، مما يدل على أنه لا ينزل عن الصدوق عندهما، فأخرج الحاكم من طريق ابن جريج، قال: \"جاء الأعمش إلى عطاء فسأله عن حديث فحدثه، فقلنا له تحدث هذا وهو عراقي؟ قال: لأني سمعت أبا هريرة يحدث عن النبي ﷺ، قال: \"من سئل عن علم فكتمه جيء به يوم القيامة وقد ألجم بلجام من نار\". قال الحاكم: \"هذا حديث تداوله الناس بأسانيدَ كثيرةٍ تُجْمعُ ويُذاكَر بها …، ذاكرت شيخنا أبا علي الحافظ بهذا الباب، ثم سألته: هل يصح شيء من هذه الأسانيد، عن عطاء؟، فقال: لا، قلت: لم؟ قال: لأن عطاءا لم يسمعه من أبي هريرة ﵁، أخبرناه محمد بن أحمد بن سعيد الواسطي، حدثنا أزهر بن مروان، حدثنا عبد الوارث بن سعيد، حدثنا علي بن الحكم، عن عطاء، عن رجل، عن أبي هريرة ﵁\" الحديث. قال الحاكم: \"فقلت له: قد أخطأ فيه أزهر بن مروان، أو شيخكم ابن أحمد الواسطي، وغير مستبعد منهما الوهم، فقد حدثنا بالحديث أبو بكر بن إسحاق وعلي بن حمشاذ قالا: ثنا إسماعيل بن إسحاق القاضي، ثنا مسلم بن إبراهيم، ثنا عبد الوارث بن سعيد، عن علي بن الحكم، عن رجل، عن عطاء، عن أبي هريرة ﵁ \". قال الحاكم: \"فاستحسنه أبو علي، واعترف لي به\". قلت: أزهر بن مروان الرَّقَاشي -بتخفيف القاف- صدوق، كما في التقريب (رقم:٣١٢).\nوانظر: تاريخ دمشق (٥١/ ٤١ / ٥٨٩٨) معجم الإسماعيلي (رقم: ٦٥)، ترتيب الأمالي الخميسية للشجري (١/ ٤٦/ ١٥٤) الجزء الثاني عشر من المشيخة البغدادية لأبي طاهر السلفي -مخطوط الشاملة (١/ ١١، رقم: ٤، ٦) تاريخ الإسلام ت بشار (٦/ ١٠١٣/ ٣٨١)، توضيح المشتبه (٧/ ٣٣٠ - ٣٣١) تبصير المنتبه (٣/ ١١٩٥).\n(^٢) ابن عبد الله الأنصاري، المدني.\n(^٣) الليثى أبو ضمرة المدني.\n(^٤) تقدم تخريجه برقم (١١٩٧٧) وهذا الوجه هو عند مسلم في الصحيح (كتاب الرقاق، باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢١٠٠، ح: ١٠٠ - ٢٧٤٣) عن محمد بن إسحاق المسيبي، وعند البخاري في الصحيح (كتاب المزارعة، باب إذا زرع بمال قوم بغير إذنهم، وكان في ذلك صلاح لهم، ٣/ ١٠٥/ ٢٣٣٣) عن إبراهيم بن المنذر، كلاهما عن أبي ضمرة، به، نحو المتن السابق، وأحال مسلم عليه متون بقية الأسانيد.","vol":"21","page":81},{"text":"١١٩٨٢ - حدثنا الربيع بن سليمان، حدثنا يعقوب بن إسحاق بن أبي عَبَّاد، حدثنا إسماعيل بن إبراهيم بن عقبة، عن نافع، عن ابن عمر، ح\nوحدثنا أبو أمية، حدثنا منصور بن سُقَيرٍ (^١)، قال: حدثنا إسماعيل بن إبراهيم بن عقبة، عن نافع، حدثنا ابن عمر، أنَّ رسول الله ﷺ قال: \"بينما ثلاثة نفر يمشون إذ أخذهم السماء (^٢)، فأووا إلى غارٍ في جبلٍ، فوقعت عليهم صخرة من الجبل\"، وذكر الحديث (^٣).\n_________\n(^١) بضم السين وفتح القاف وآخره راء، ويقال: صُقَير، بالصاد المهملة.\nانظر: الإكمال لابن ماكولا (٤/ ٣٠٩، ٧/ ٢٦٦).\n(^٢) يعني المطر، وسمي المطر سماءً لأنه ينزل من السماء. انظر: النهاية (٢/ ٤٠٦).\n(^٣) تقدم تخريجه برقم (١١٩٧٧) (٥٩٩٣) وهو عند أبي أمية الطوسي في مسند عبد الله بن عمر (٨٦)، وأخرجه البخاري في الصحيح (٨/ ٣/ ٥٩٧٤) عن سعيد بن أير مريم عن إسماعيل بن إبراهيم بن عقبة، به.","vol":"21","page":83},{"text":"١١٩٨٣ - حدثنا ابن أبي الدنيا، حدثنا خالد بن خِداشٍ (^١)، حدثنا\n\n⦗٨٤⦘\nحماد بن زيد، حدثنا أيوب، عن نافع، عن ابن عمر، نحوه، ولم يرفعه (^٢).\n_________\n(^١) ابن عجلان أبو الهيثم المهلبي مولاهم، البصري، صدوق يخطئ. انظر: التقريب (صـ ١٨٧)\n(^٢) تقدم تخريجه برقم (١١٩٧٧) (٥٩٩٧)، وهو عند ابن أبي الدنيا في مجابو الدعوة (ح: ٥).\nوهذا معل، أنكر على خالد بن خداش، قال أبو داود: \"رأيت سليمان بن حرب ينكره عليه\". سؤالات أبي عبيد الآجري (رقم: ٧٨٠).\nوسليمان بن حرب من كبار أصحاب حماد بن زيد، ولعل إنكاره يعود لروايته له عن حماد، وليس لدى أصحاب حماد الثقات، فهو غير معروف من حديث حماد بن زيد، وأيوب السختياني، والمحفوظ في هذا الحديث ما تقدم من طرق عن نافع عن ابن عمر ﵄ مرفوعا. واللِّه أعلم","vol":"21","page":83},{"text":"١١٩٨٤ - حدثنا ابن شبابان (^١)، ومحمد بن أحمد بن سعيد الواسطي، قالا: حدثنا ابن زُغْبَة (^٢)، حدثنا الليث بن سعد، عن العمري عبد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ، في قصة الغار (^٣).\n_________\n(^١) أحمد بن محمد بن موسى المكي العطار.\n(^٢) عيسى بن حماد بن مسلم التجيبي.\n(^٣) تقدم الحديث برقم (١١٩٧٧) وبرقم (٥٩٩٦) وتقدم تخريجه، وهذا الوجه فيه عبد الله بن عمر العمري، وهو ضعيف لا بأس به في المتابعات.","vol":"21","page":84},{"text":"١١٩٨٥ - حدثنا ابن شبابان، قال: حدثنا عثمان بن أبي شيبة، حدثنا جرير، عن عبد الله بن نافع، عن أبيه، عن ابن عمر، عن النبي ﷺ، في قصة الغار (^١).\n_________\n(^١) تقدم تخريجه برقم (٥٩٩٥) (١١٩٧٧).","vol":"21","page":84},{"text":"١١٩٨٦ - حدثنا ابن شَبَابان (^١)، حدثنا محمد بن طريف،\n\n⦗٨٥⦘\nوحسين بن الأسود، قالا: حدثنا محمد بن فضيل، حدثنا أبي ورَقَبَة بن مَسْقَلة، عن نافع، عن ابن عمر، عن النبي ﷺ، قال: \"إن ثلاثة أَوَوْا إلى غمار فانطبق عليهم\"، وذكر الحديث (^٢).\n_________\n(^١) أحمد بن محمد بن موسى المكي العطار.\n(^٢) تقدم تخريجه برقم (٥٩٩٢) وأخرجه مسلم في الصحيح (كتاب الرقاق، باب مصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢٠٩٩، ح: ١٠٠ - ٢٧٤٣) عن أبي كريب ومحمد بن طريف البجلي، عن محمد بن فضيل به. ومداره على محمد بن فضيل، (وهو في كتاب الدعاء له برقم (٧٢».","vol":"21","page":84},{"text":"١١٩٨٧ - وحدثنا الدَّنْدَاني (^١)، حدثنا فروة بن أبي المِغْراء (^٢)، أخبرنا علي بن مسهر، ح.\nوحدثنا الصغاني وإبراهيم بن الوليد الجَشَّاش (^٣)، قالا: حدثنا إسماعيل بن الخليل، حدثنا علي بن مسهر، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ، قال: \"بينما ثلاثة نفر ممن كان قبلكم يمشون، إذ أصابهم مطر، فأووا إلى غار فانطبق عليهم، فقال\n\n⦗٨٦⦘\nبعضهم لبعض: يا هؤلاء! والله، ما ينجيكم إلا الصدق، فليدع كل رجل منكم بما يعلم أنه قد صدق فيه، فقال أحدهم: اللهم إن كنت تعلم أنه كان لي أجير عمل لي على فَرَقٍ من أَرْزٍ، فذهب وتركه، فزرعته، وصار من أمره أني اشتريت من ذلك الفرق بقرا،\" وذكر الحديث، وقال فيه: \"فقمت عنها، وتركت لها المائة دينار\"، إلا أنَّه لم يذكر: \"يمشون\" (^٤).\nوقال صالح بن كيسان في حديثه: \"وخرجوا يتماشون\" (^٥).\n_________\n(^١) موسى بن سعيد الدنداني؛ بمهملتين مفتوحتين، ونونين الأولى ساكنة. انظر: الأنساب للسمعاني (٥/ ٣٤٦) كشف النقاب لابن الجوزي (١/ ١٩٦).\n(^٢) واسم أبي المِغْراء معدي كرب، الكندي، أبو القاسم، الكوفي. قال فيه أبو حاتم: \"صدوق\"، ووثقه الدارقطني، وذكره ابن حبان في الثقات (٩/ ١١).\nوانظر: الجرح والتعديل (٧/ ٨٣/ ٤٧٣) سؤالات الحاكم للدارقطني (٤٤٩).\n(^٣) بفتح الجيم، والشين المعجمة المشددة، وبعد الألف معجمة أخرى. انظر: توضيح المشتبه (٢/ ٣٦١).\n(^٤) تقدم هذا الحديث عند المصنف أيضا برقم (٥٩٩١) من رواية المصنف عن إبراهيم الجشَّاش والصاغاني ومحمد بن علي بن داود ابن أختِ غَزَال عن إسماعيل بن الخليل، ومن رواية المصنف عن ابن أبي الدنيا عن سويد، كلاهما عن علي بن مسهر.\nورواية ابن أبي الدنيا في \"مجابو الدعوة\" له برقم (٧).\nوهو متفق عليه من هذا الوجه، أخرجه مسلم في الصحيح (كتاب الرقاق، باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال، ٤/ ٢١٠٠، ح: ١٠٠ - ٢٧٤٣) عن سويد بن سعيد، عن علي بن مسهر، به، وأحال متنه على حديث أبي ضمرة عن موسى بن عقبة.\nوأخرجه البخاري في الصحيح (كتاب أحاديث الأنبياء، باب حديث العار، ٤/ ١٧٢/ ٣٤٦٥) عن إسماعيل ابن خليل، كلاهما عن علي بن مسهر، به نحوه، بتمامه.\nوفيه من فوائد الاستخراج: بيان بعض المتن المحال به على المتن المحال عليه.\n(^٥) تقدمت هذه الرواية برقم (١١٩٧٥) وانظر أيضًا تخريج الحديث السابق.","vol":"21","page":85},{"text":"١١٩٨٨ - ز- حدثنا يوسف بن مسلَّم (^١)، حدثنا محمد بن\n\n⦗٨٧⦘\nعيسى (^٢)، حدثنا أبو داود، ح.\nوحدثنا محمد بن إسماعيل الصائغ، حدثنا مسدَّد، قالوا (^٣): حدثنا أبو عوانة، عن قتادة، عن أنس، عن النبي ﷺ، قال: \"خرج ثلاثه نفر فيمن كان قبلكم يرتادون (^٤) لأهليهم، وأصابتهم السماء، فلجأوا إلى جبل … \" وذكر الحديث (^٥). غلط أبو عوانة فيه (^٦).\n_________\n(^١) يوسف بن سعيد بن مسلَّم.\n(^٢) محمد بن عيسى بن نجيح، أبو جعفر ابن الطباع البغدادي.\n(^٣) كذا في الأصل بصيغة الجمع، وهما اثنان، وجاء عند المصنف برقم (٦٠٠٦) وزاد هناك طريقا آخر من روايته عن أبي داود الحراني عن يحيى بن حماد عن أبي عوانة، وعليه تصح صيغة الجمع.\n(^٤) أي يطلبون. انظر: النهاية (٢/ ٢٧٥).\n(^٥) إسناد رجاله ثقات، والحديث من زيادات المصنف على صحيح مسلم، رواه أبو داود الطيالسي في مسنده (٣/ ٥٠٤/ ٢١٢٦) - ومن طريقه البزار (١٧/ ٣٩/ ٩٥٥٦) والروياني (٢/ ٣٨١/ ١٣٦٠) وأبو سعيد النقاش في فنون العجائب (٤٢) -.\nوأخرجه أحمد في المسند (١٩/ ٤٣٨/ ١٢٤٥٤) وابن أبي الدنيا في \"مجابو الدعوة\" (ح: ٦) عن أبي خيثمة، كلاهما عن يحيى بن حماد.\nوأخرجه أحمد أيضا (٩/ ٤٤١/ ١٢٤٥٦) عن بهز بن أسد.\nوأخرجه أبو يعلى في مسنده (٥/ ٣١٣ / ٢٩٣٧) وعبد الله بن أحمد في زوائده على المسند (١٩/ ٤٤٠/ ١٢٤٥٥) عن أبي بحر عبد الواحد بن غياث الصيرفى.\nوأخرجه أبو يعلى أيضا (٥/ ٣١٣/ ٢٩٣٧) عن سعيد بن أبي الربيع.\nوأخرجه أيضا (٥/ ٣١٦/ ٢٩٣٨) والطبراني في الدعاء (١٩٢) والنقاش أيضًا في (فنون العجائب) من طريق مسدد، ستتهم (الطيالسي، ويحيى بن حماد، وبهز، وأبو بحر، وسعيد بن أبي الربيع، ومسدد) عن أبي عوانة به مرفوعا، سوى بهز، فإنه لم يرفعه.\n(^٦) هكذا أعله الحافظ أبو عوانة، وكذلك ابن عدي وغيره وأنه لا يصح من حديث قتادة، =\n\n⦗٨٨⦘\n= عن أنس، ولعله يرجع إلى ما أشار إليه البزار في مسنده (١٧/ ٣٩) بقوله: \"رواه قتادة عن سعيد بن أبي الحسن عن أبي هريرة ﵁، ولا نعلم رواه عن قتادة إلا عمران القطان. ورواه أبو عوانة عن قتادة عن أنس ﵁، ولا نعلم رواه عن قتادة عن أنس إلا أبو عوانة\".\nوالوجه الآخر الذي ذكره البزار عن قتادة؛ سيأتي عند المؤلف برقم (١٢٠٠٠) من طريق أبي داود الطيالسي وعمرو بن مرزوق، كلاهما عن عمران القطان به.\nوهو عند الطيالسي في مسنده (٣/ ٥٠٤/ ٢١٢٦) ومن طريقه أخرجه البزار (١٧/ ٣٨ / ٩٥٥٦) والروياني (٢/ ٣٨١/ ١٣٥٩).\nوأخرجه الخرائطي في \"اعتلال القلوب\" (١/ ٥٢/ ١٠٣) وابن حبان في الصحيح (٩٧١) والطبراني في \"الدعاء\" (١٩٣) وابن عدي في الكامل (٦/ ١٦٣ - ١٦٤) من طرق عن عمرو بن مرزوق، به.\nوأسنده ابن عدي من حديث سعيد بن بشير عن قتادة به أيضا.\nوعمران صدوق فيه ضعف، وذكر ابن عدي في الكامل (٦/ ١٦٣ - ١٦٤) وابن طاهر المقدسي في ذخيرة الحفاظ (٣/ ٢٦٩/ ٢٧٣٣) هذا الحديث فيما تفرد به، وأنكراه عليه، وعلى سعيد بن بشير أيضا.\nوأما أبو عوانة فثقة ضابط، إلا أنه يضعف في حديثه عن قتادة، فقال ابن المديني: \"كان في قتادة ضعيفا، لأنه كان ذهب كتابه\"، وقال ابن معين: \"هو في قتادة ليس بذاك\". انظر: تاريخ بغداد وذيوله (١٣/ ٤٦٨). والله أعلم\nوالحديث من هذا الطريق حسن إسناده الحافظ ابن حجر في الفتح (٦/ ٥١٠) وقد أعله ابن عدي وغيره.\nوله طريق آخر؛ أخرجه تمام في الفوائد (١/ ١٧٢/ ٣٩٩) من طريق أبي حمزة إدريس بن يونس، عن محمد بن سعيد بن جدار، عن جرير بن حازم، عن قتادة، عن أنس، عن النبي ﷺ. وجرير بن حازم في حديثه عن قتادة ضعف، وله أوهام إذا حدث من حفظه، انظر: تقريب التهذيب (ص: ١٣٨، رقم: ٩١١).=\n\n⦗٨٩⦘\n= ومحمد بن سعيد بن جِدار: قال الدارقطني: \"ليس بقوي\"، واستجهله ابن القطان الفاسي، وأقره عليه ابن الملقن وغيره. وكذا أبو حمزة إدريس بن يونس بن يناق الفراء، قال ابن القطان: \"لا يعرف حاله\". انظر: بيان الوهم والإيهام في كتاب الأحكام (٣/ ٣٤١) نصب الراية (١/ ٢٢٦) من تكلم فيه الدارقطني في كتاب السنن (٣/ ١٢٤/ ٣٦٦) البدر المنير (٣/ ١٦٩) ذيل ميزان الاعتدال (ص: ٤٦، رقم: ١٦٠) لسان الميزان (٢/ ١٣/ ٩٣٧، ٧/ ١٦١ /٦٨٤٢).\nوالخلاصة أنه لا يثبت من حديث قتادة أنس ﵁ من وجه يعتد به. والله أعلم","vol":"21","page":86},{"text":"١١٩٨٩ - ز- حدثنا محمد بن عوف الحمصي (^١)، وإبراهيم بن الهيثم البلدي (^٢)، قالا: حدثنا الهيثم بن جميل، حدثنا مبارك (^٣)، عن الحسن (^٤)، عن أنس، عن النبي ﷺ: \"أنَّ ثلاثة نفر أووا إلى غار، فانطبق الغار … \"، الحديث (^٥).\n_________\n(^١) كذا في الأصل، وتقدم عند المؤلف برقم (٦٠٠٧): \"حدثنا محمد بن عمرو الحمصي\"، وكلاهما ثقتان، والحديث مشهور بمحمد بن عوف، حتى قال البزار: \"كل من حدث به عن الهيثم غيره فقد قيل فيه واتهم\". مسند البزار (٣/ ٢١٢ / ٦٦٨٥).\n(^٢) ستأتي ترجمته في أثناء تخريج الحديث.\n(^٣) ابن فضالة البصري.\n(^٤) البصري.\n(^٥) تقدم الحديث عند المصنف برقم (٦٠٠٧) ورجاله ثقات، وقد صح من دواية محمد بن عوف الحمصي وإبراهيم بن الهيثم والحسن بن منصور والهيثم بن خالد بن يزيد وخالد بن يزيد عند البزار (١٣/ ٢١٢/ ٦٦٨٥) والطبراني في الدعاء (٢٠٠)، وابن عدي في الكامل (١/ ٤٤٣ - ٤٤٤/ ١١٥) وتمام في الفوائد (١/ ١٧١/ ٣٩٦) والخطيب البغدادي في تاريخه (٧/ ١٦٤، ١٦٧) وغيرهم، إلا أنه أنكر أحمد بن هارون =\n\n⦗٩٠⦘\n=البرديجي وموسى بن هارون الحمال وغيره من الحفاظ على إبراهيم بن الهيثم بن المهلب البلدي روايته له عن الهيثم بن جميل، وصح عن محمد بن عوف الحمصي عند ابن عدي في الكامل في الضعفاء (١/ ٤٤٥) أنه قال: \"ما سمع من الهيثم بن جميل حديثَ الغار إلا أنا والحسن بن منصور البالسي\".\nوقال البزار: \"كل من حدث وبه عن الهيثم غير محمد بن عوف فقد قيل فيه، واتهم\"، ومحمد بن عوف صرح بسماع البالسي له أيضا.\nوقال ابن عدي (١/ ٤٤٥) في إبراهيم بن الهيثم: \"أحاديثه مستقيمة سوى هذا الحديث الواحد الذي أنكروه عليه، وقد فتشت عن حديثه الكثير، فلم أر له حديثا منكرا يكون من جهته، إلا أن يكون من جهة من روى عنه\"، وأجاب الذهبي بأنه توبع عليه من ثقتين، فتعقبه ابن حجر بأن الكلام عليه في سماعه للحديث عن الهيثم بن جميل، وليس في صحة الحديث عن الهيثم. ولكن الخطيب البغدادي أجاب عليه بما هو شاف إن شاء الله، وذلك أن الحديث قد رواه عن الهيثم بن جميل من الثقات غير محمد بن عوف والبالسي الذي ذكره، وقول محمد بن عوف هذا لا حجة فيه، لجواز أن يكون قد سمعه من لم يعلم به، ومثل هذا الإنكار لا يؤثر قدحا.\nوإبراهيم بن الهيثم البلدي قد وثقه الدارقطني وأبو أحمد العسكري والخطيب البغدادي -وقال: ثقة ثبت، لا يختلف شيوخنا فيه- ووتقه الذهبي، ورمز له بـ (صح)، وذكره ابن حبان في الثقات، ولم ينكر عليه حديث آخر، إلا هذا بناءا على ما تقدم من قول محمد بن عوف، وتقدم الجواب عنه. والله أعلم\nانظر: الثقات لابن حبان (٨/ ٨٨)، تاريخ بغداد (٧/ ١٦٤ - ١٦٨/ ٣٢١٦)، تصحيفات المحدثين للعسكري (٢/ ٤٧٨) سؤالات الحاكم للدارقطني (٤٢)، سير أعلام النبلاء (١٣/ ٤١١ - ٤١٢/ ١٩٩) تاريخ الإسلام (٦/ ٥١٠/ ٩٤)، ميزان الاعتدال (١/ ٧٣/ ٢٤٥)، لسان الميزان (١/ ٣٨٢/ ٣٤١).","vol":"21","page":89},{"text":"١١٩٩٠ - ز- حدثني جعفر بن محمد الخفاف الأنطاكي (^١)، حدثنا الهيثم، عن المبارك، عن الحسن، عن النبي ﷺ.\nقال: كأني رأيته في أصل كتاب الهيثم، فقال: الهيثم غلط فيه، وهو مرسل (^٢).\n_________\n(^١) هو جعفر بن محمد بن مخلد الخفاف الأنطاكي، يروي عن الهيثم بن جميل (ت: ٢١٣ هـ) وأبي الوليد الطيالسي (ت: ٢٢٧ هـ) وحجاج بن محمد المصيصي (ت: ٢٠٤ هـ) ومحمد بن عبد الله الرقاشي (ت: ٢١٩ هـ) وحدث عنه الحافظان أبو عوانة، وأبو بكر عبد الله بن محمد بن زياد النيسابوري الفقيه، وغيرهما، وذكر الذهبي في المقتنى (٢/ ١٧٥٠٥٤) أن كنيته أبو الفضل، ولم أقف له على ترجمة، إلا أن رواية الأئمة الثقات عمن لم يعرف بجرح، ولم يتكلم فيه العلماء، مما يقوي حديثه، كما نص عليه أبو حاتم وأبو زرعة الرازيان. انظر: الجرح والتعديل (المقدمة، باب في رواية الثقة عن غير المطعون عليه أنها تقويه، وعن المطعون عليه أنها لا تقويه، ٢/ ٣٦).\n(^٢) وفي إتحاف المهرة (١/ ٥٩٢/ ٨٣٢) بلفظ: \"وهو الصواب، مرسل\".","vol":"21","page":91},{"text":"١١٩٩١ - ز- حدثنا يوسف بن مسلَّم (^١) وعبدان المروزي (^٢)، قالا:\n\n⦗٩٢⦘\nحدثنا هشام بن عمار، حدثنا عمرو بن واقد (^٣)، حدثنا عمر بن يزيد النصري (^٤)، عن الزهري، عن عروة، عن عائشة، عن النبي ﷺ: \"أنَّ ثلاثة\n\n⦗٩٣⦘\nدخلوا إلى مغار، فطبق الجبل عليهم … \"، فذكر الحديث (^٥).\nهو حديث منكر (^٦).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) عبدان بن محمد بن عيسى أبو محمد المروزي الجنوجردي الحافظ الزاهد، قيل إن اسمه عبد الله وعبدان لقب. ولد سنة ٢٢٠، وتوفي عام ٢٩٣، وهو ابن ٧٣ سنة.\nقال فيه الحاكم: \"ثقة مأمون إمام\"، وقال الخطيب البغدادي: \"كان ثقة حافظا، صالحا زاهدا\"، وقال أبو بكر الشيرازي: \"كان ورعا فاضلا، من قرية جنوجرد\".\nوقال السمعاني: \"الإمام الزاهد الحافظ الورع، .. كان إماما في عصره بمرو، من أصحاب الحديث\"، وقال أيضا: \"كان أحد أئمة خراسان المرجوع إليه في الفتاوى والنوازل المعضلات\"، وقال الذهبي: \"الإمام الكبير، فقيه مرو\"، وقال أيضا: \"زاهد نبيل ثقة، صاحب حديث\". =\n\n⦗٩٢⦘\n= انظر: تاريخ بغداد (١٢/ ٤٤٧/ ٥٧٨١) الأنساب للسمعاني (٣/ ٣٥٧، ٩/ ١٨٠ - ١٨٢) تاريخ دمشق (٣٧/ ٣٥٦ - ٣٥٩/ ٤٤٠١)، تاريخ الإسلام (٦/ ٩٦٠/ ٢٤٠) سير أعلام النبلاء (١٤/ ١٣ - ١٤)، طبقات الشافعيين لابن كثير (ص: ١٧٥ - ١٧٦).\n(^٣) القرشى أبو حفص الدمشقي، متروك الحديث باتفاق، وكذبه مروان بن محمد الطاطري وغيره، واتهمه ابن حبان. انظر: الجرح والتعديل (٦/ ٢٦٧/ ١٤٧٥) المجروحين (٢/ ٧٧/ ٦٢٧) تاريخ دمشق (٤٦/ ٤٣٧ - ٤٤٤/ ٥٤١٢)، تقريب التهذيب (رقم: ٥١٣٢).\n(^٤) هو عمر بن يزيد النصري الدمشقي، كاتب نمير بن أوس قاضي دمشق، عده الإمام أحمد، وأبو زرعة الدمشقي في ثقات الشاميين، وقال دحيم عبد الرحمن بن إبراهيم: \"كان ثقة فقيها، وكان ابن شعيب يجالسه\". انظر لقول أحمد: علوم الحديث للحاكم (النوع التاسع والأربعين: معرفة الأئمة الثقات المشهورين من التابعين وأتباعهم ممن يجمع حديثهم للحفظ، والمذاكرة، والتبرك بهم، ص: ٢٤٣) ولقولي دحيم وأبي زرعة: تاريخ دمشق (٤٥/ ٣٩٥، ٣٩٦).\nوقال العقيلي في الضعفاء (٣/ ١٩٦/ ١١٩٥): \"عن الزهري، يخالف في حديثه\"، ونحوه قول ابن حبان في المجروحين (٢/ ٨٨ - ٨٩/ ٦٤٩) فقال: \"يروي عن الزهري روى عنه محمد بن شعيب بن شابور وهشام بن عمار، كان ممن يقلب الأسانيد ويرفع المراسيل، لا يجوز الاحتجاج به على الإطلاق، وإن اعتبر بما يوافق الثقات فلا ضير\"، وتعقبه الدارقطني في تعليقاته على المجروحين (رقم: ٢١٤) بأن قوله: \"روى عنه هشام بن عمار\" خطأ، إنما روى هشام بن عمار عن عمرو بن واقد عن عمر بن يزيد النصري عن الزهري، عن عروة عن عائشة ﵂ عن النبي ﷺ حديث الغار.\nفمدار قولي العقيلي وابن حبان على هذا الحديث، والعلة فيه من عمرو بن واقد =\n\n⦗٩٣⦘\n= الراوي عنه، فهو متروك وكذبه أئمة الشام، وأما النصري هذا فثقة كما قال الإمام أحمد ودحيم وأبو زرعة، ولعله تنبه له ابن حبان في كتابه الثقات (٧/ ١٧٩) فقال: \"يروي عن الزهري، روى عنه عمرو بن واقد، في روايته أشياء، وعمرو بن واقد لا شيء\". والله أعلم.\nوانظر: المعرفة والتاريخ (٢/ ٣٩٦) الجرح والتعديل (٦/ ١٤٢/ ٧٧٠) الإكمال لابن ماكولا (١/ ٣٩٠) تهذيب مستمر الأوهام (٤٧) تاريخ دمشق (٤٥/ ٣٩٣ - ٣٩٦/ ٥٣٠٠) الضعفاء لابن الجوزي (٢/ ٢١٩/ ٢٥٢٢) ميزان الاعتدال (٣/ ٢٣١/ ٦٢٥١) الثقات لابن قطلوبغا (٧/ ٣٢٧ /٨٣٥١) لسان الميزان (٦/ ١٦٢ - ٦٣/ ٥٧١٧) وقارنه بالمترجم في الحديث (٦٠٣٠).\n(^٥) تقدم هذا الحديث عند المصنف برقم (٦٠١٧) هذا الإسناد، وأخرجه العقيلي في الضعفاء (٣/ ١٩٦) والإسماعيلي في معجم شيوخه (٢/ ٥٤٠/ ١٧٧) وابن عساكر في تاريخ دمشق (٤٦/ ٤٣٨، ٤٣٩، ٤٤٠) من طرق عن هشام بن عمار، به.\n(^٦) حكم المؤلف بأنه منكر، وهكذا أنكره العقيلي وابن حبان والدارقطني والذهبي وابن حجر، انظر: المصادر في الحاشية الخاصة بترجمة عمر بن نريد النصري من الصفحة السابقة، وذكر العقيلي أنَّ المعروف ما رواه ابن عيينة وشعيب بن أبي حمزة وإسحاق بن راشد وعبيد الله بن أبي زياد الرصافي، عن الزهري؛ عن سالم، عن ابن عمر ﵁، عن النبي ﷺ.\nوالآفة فيه من عمرو بن واقد الدمشقي، فهو متروك، وقد اتهم، وأما العقيلي وابن حبان فحملاه عمر بن يزيد النصري، وتبعهما عليه ابن الجوزي وغيره، وهو ثقة فقيه، كما تقدم في ترجمته آنفا. والله أعلم","vol":"21","page":91},{"text":"١١٩٩٢ - ز- حدثنا عبد البر بن عبد العزيز أبو قيس الحراني (^١)،\n\n⦗٩٤⦘\nومحمد بن يونس (^٢)، قالا: [حدثنا مؤمل بن إسماعيل] (^٣) حدثنا حماد بن سلمة، عن سماك بن حرب، عن النعمان بن بشير، عن النبي ﷺ، ح.\nوحدثنا عبد البر بن عبد العزيز أبو قيس الحراني بمصر -مولى عثمان ابن عفان-، حدثنا إبراهيم بن المبارك (^٤)، حدثنا حماد بن سلمة، عن سماك ابن حرب، عن النعمان بن بشير، عن النبي ﷺ، قال: \"كان ثلانة من بني إسرائيل يسيرون بفلاة من الأرض في يوم صائف، فأدكهم لم الحر، فدخلوا\n\n⦗٩٥⦘\nمغارة، فأطبقت عليهم صخرة\"، وذكر الحديث (^٥).\n_________\n(^١) وثقه المؤلف عند الحديث (٣٥٢)، ولم أقف له على ترجمة، وروى عنه إبراهيم بن =\n\n⦗٩٤⦘\n= ميمون بن إبراهيم الصواف المصري أيضًا، كما قي جزء رؤية الله للدارقطني (ح: ١١٤).\n(^٢) ابن موسى بن سليمان القرشى السامي أبو العباس الكديمي البصري.\n(^٣) ما بين المعكوفتين سقط من الأصل، ومثبت من إتحاف المهرة (١٣/ ٥٤٢) قال ابن حجر: وفي الدعوات -يعني عند ابن أبي عوانة- حدثنا عبد البر بن عبد العزيز أبو قيس الحراني حدثنا مؤمل بن إسماعيل وإبراهيم بن المبارك -فرقهما- ا. هـ.\nوانظر رواية هذا الحديث بهذا الإسناد عند المصنف (٦٠١٢، ٦٠١٣).\n(^٤) البصري التمار الحلبي نزيل حلب، سمع حماد بن سلمة، ومهدي بن ميمون، وأصحاب الأعمش، قال ابن المديني: معروف من آل أبي صلابة، قوم مشاهير كانوا بالبصرة. انظر: مسند البزار (٧/ ٢٩٠ - ٢٩١/ ٢٨٨١) وقال تلميذه الحافظ الثقة يوسف بن سعيد بن مسلَّم: \"كان شيخ صدق\". انظر: المحدث الفاصل للرامهرمزي (ص: ٥٩١).\nولم أقف على ترجمة مستقلة له في كتب التراجم، وهو أقدم طبقة من أبي إسحاق إبراهيم بن المبارك بن عبد الله صاحب النرسي، الذي ترجم له الخطيب في تاريخ بغداد (٧/ ١٣١/ ٣١٩٣) والذهبي في تاريخ الإسلام (٦/ ٢٨٩/ ١٠٦) وهو حدث عن أبي بكر بن عياش، وذكر أنه رأى هشيما وجرير بن عبد الحميد وفضيل بن عياض، وتأخر حتى سمع منه محمد بن مخلد الدوري سنة ٢٦٢ هـ. والله أعلم\n(^٥) تقدم برقم (٦٠١٢، ٦٠١٣) ورواية مؤمل عن حماد في إسنادها الكديمي وهو متهم، وقد تابعه عليه عن مؤمِّلٍ، شيخُ المصنف: عبد البر بن عبد العزيز كما في إسناد هذا الحديث، ومحمدُ بن عباد بن آدم عند البزار في مسنده (٨/ ٢٣٢/ ٣٣٨٩) وإبراهيمُ بن بِسْطام الزعفراني عند الطبراني في الدعاء (١٩١).\nوإبراهيم بن بسطام ترجم له أبو نعيم في تاريخ أصبهان (١/ ٢٢٧/ ٣٤٦) وكناه أبا إسحاق، فقال: \"نزل هو وأخوه أحمد البصرة وتوفي بها\"، وذكره ابن حبان في الثقات (٨/ ٨٥) باسم إبراهيم بن إسحاق الأبلي.\nومحمد بن عباد البصري ذكره ابن حبان في الثقات (٩/ ١١٤) وقال: \"يغرب\"، وحدث عنه النسائي وابن ماجه وأبو عروبة الحراني وأبو بكر بن أبي داود وغيرهم من الأئمة، كما في \"تهذيب التهذيب\" (٩/ ٢٤٣/ ٣٩٢) فهو صالح إن شاء الله تعالى.\nإلا أن مؤمل بن إسماعيل يضعف في نفسه، كما تقدم عند الحديث رقم (٦).\nوأما الوجه الآخر فحسن إن شاء الله تعالى، غير أن لفظة: \"وفي يوم صائف فأدكهم الحر\" لم تأت في سائر روايات الحديث.\nوله متابعة أخرى أيضًا عند ابن أبي عاصم في الآحاد والمثاني (٤/ ٧٦) ح (٢٠٣٠) من طريق يحيى بن السكن، ثنا حماد، به.\nويحيى بن السكن ضعفه أبو حاتم الرازي، ووهاه أبو علي صالح جزوة، وكذبه أبو الوليد الطيالسي، وذكره ابن حبان في الثقات (٩/ ٢٥٣)، وقال الإمام أحمد: \"كان شريك أبي الوليد الطيالسي في الحديث\"، فكأن كلام أبي الوليد فيه حمل على التنافس. والله أعلم.\nانظر: العلل لأحمد رواية ابنه عبد الله (٢/ ١٩٧/ ١٩٩٥)، الجرح والتعديل (٩/ ١٥٥/ ٦٤٣) علل ابن أبي حاتم (٤/ ٥٨٤/ ١٦٥٧)، تاريخ بغداد (١٦/ ٩٢١/ ٧٤١٦)، ميزان الاعتدال (٤/ ٣٨٠/ ٩٥٢٥) ديوان الضعفاء (٤٦٣٥)، التكميل في الجرح والتعديل =\n\n⦗٩٦⦘\n= (٢/ ٢١٤/ ١٢١٦) لسان الميزان (٨/ ٤٤٧/ ٨٤٦٦) التذييل على كتب الجرح والتعديل (١/ ٣٤٦ / ٩٢٨).\nوتابعهم عليه مرفوعا أبو سعد سعيد بن المرزبان عن سماك به، متابعة قاصرة.\nأخرجه البزار (٣٢٩٠) والطبراني في الدعاء (١٩١) من طريق علي بن حرب الموصلي، عن أبي مسعود عبد الرحمن بن الحسن الزجاج، عن أبي سعد، به.\nقال البزار: \"لا نعلم رواه عن أبي سعد إلا أبو مسعود، وكان ثقة، ولا نعلم أسند أبو سعد عن سماك غير هذا الحديث، ولا سمعناه إلا من علي بن حرب\".\nوأبو سعد هو البقال ضعيف مدلس كما قال ابن حجر، وقد وهاه جمع من الأئمة، وتركه غير واحد منهم. انظر: الكامل لابن عدي (٤/ ٤٣٢ - ٤٣٥/ ٨١١) إكمال تهذيب الكمال لمغلطاي (٥/ ٣٤٥ - ٣٤٧/ ٢٠٣٤)، القريب (صـ ٢٤١).","vol":"21","page":93},{"text":"١١٩٩٣ - ز- حدثنا الصغاني، حدثنا سريج بن النعمان، حدثنا حماد بن سلمة، عن سماك، عن النعمان بن بشير، بقصة الغار، ولم يرفعه (^١).\n_________\n(^١) تقدم عند المصنف. برقم (٦٠١٤) وأخرجه ابن أبي الدنيا في مجابو الدعوة (ح: ١١) عن إبراهيم ابن سعيد الجوهري، عن سريج بن النعمان، به موقوفا.\nوهذا الوجه أقوى من الوجوه المرفوعة عن حماد بن سلمة وأبي سعد البقال عن سماك، وقد تم تخريجها آنفا في الحديث الذي قبله، وقد صح عن النعمان بن بشير ﵁ مرفوعا، كما سيأتي عند المؤلف بالأرقام (١١٩٩٤ - ١١٩٩٦).","vol":"21","page":96},{"text":"١١٩٩٤ - ز- حدثنا أبو شيبة بن أبي شيبة (^١)، حدثنا ابن أبي عبيدة (^٢)، عن أبيه، ح،\n\n⦗٩٧⦘\nوحدثنا الصائغ بمكة، حدثنا عباس العنبري (^٣)، حدثنا محمد بن أبي عبيدة بن معن، حدثنا أبي، ح،\nوحدثنا محمد بن علي بن داود، حدثنا إبراهيم بن عرعرة (^٤)، [حدثنا ابن أبي عبيدة] (^٥) حدثنا أبي (^٦)، حدثنا الأعمش، عن أبي إسحاق، عن عمرو بن شرحبيل، عن النعمان بن بشير، قال: قال رسول الله ﷺ: \"كان ثلأثة نفر يمشون في أرض تحت سماء، إذ مروا بغار، فقال (^٧): لو أويتم إلى هذه الغار، فأووا إليه، فبينما هم فيه إذ وقع حجر من الجبل مما يهبط\n\n⦗٩٨⦘\nمن خشية الله حتى سد الغار، فقال بعضهم لبعض: إنكم لم تجدوا شيئا خيرٌ (^٨) من أن يدعو كل رجل منكم بخير عمل عمله … \"، وذكر الحديث (^٩).\n_________\n(^١) إبراهيم بن عبد الله بن محمد بن أبي شيبة، العبسي مولاهم، الكوفي.\n(^٢) محمد بن أبي عبيدة عبد الملك بن معن بن عبد الرحمن بن عبد الله بن مسعود الكوفي، وسيسميه المصنف في الإسناد التالي.\n(^٣) عباس بن عبد العظيم العنبرى، البصرى الحافظ.\n(^٤) إبراهيم بن محمد بن عرعرة القرشي، البصري.\n(^٥) ما بين المعقوفين سقط من الأصل، واستدركته من الموضع السابق عند المؤلف بنفس الإسناد برقم (٦٠١٦)، ووقع في إتحاف المهرة (١٣/ ٥٤٢) بعد أن ساق الأسانيد إلى أبي عبيدة، -قال: عن محمد بن علي حدثنا إبراهيم بن عرعرة بن بشير حدثنا أبي كلاهما عن الأعمش- ا. هـ. يعني بقوله \"كلاهما\" أبو عبيدة ووالد إبراهيم بن عرعرة، هذا الذي ظهر لي، وقوله في الإتحاف: (إبراهيم بن عرعرة بن بشير) خطأ، ولعله انتقال إلى اسم الصحابي \"النعمان بن بشير\"، وترجمه إبراهيم بن عرعرة في تهذيب الكمال (٢/ ١٧٨) وغيره، وليس فيها نسبته إلى بشير، والذي يقوي أن في الإسناد سقط، أن مدار طرق الحديث كما سيأتي في التخريج على أبي عبيدة عن أبيه به.\nوظاهر صنيع المصنف أن الراوي عن الأعمش واحد، والله أعلم.\n(^٦) أبو عبيدة عبد الملك بن معن المسعودي الكوفي.\n(^٧) أي بعضهم لبعض. والله أعلم\n(^٨) أي: هو خير.\n(^٩) أخرجه البزار (٨/ ٢٣٣ - ٢٣٤/ ٣٢٩٢) عن شيخ المؤلف أبي شيبة به.\nوأخرجه ابن أبي عاصم في الآحاد والمثاني (٤/ ٧٦/ ٢٠٢٦) والطبراني في المعجم الكبير (٢١/ ٢٩/ ١٥٩) والدعاء (١٨٩) عن محمد بن عبدوس بن كامل السَّرَّاج وعُبَيد بن غَنَّام، وأبو سعيد النقَّاش في فنون العجائب (٤٦، ٤٧) من طريق أحمد بن نحدة بن العريان، ومن طريق الطبراني عن ابن عبدوس، أربعتهم (ابن أبي عاصم وابن عبدوس وعبيد وابن نجدة) عن محمد بن عبد الله بن نمير، عن محمد بن أبي عبيدة، به مرفوعا.\nوخالف إبرهيم بن سعيد الجوهري، فرواه عن محمد بن عبد الله بن نمير، به موقوفا. أخرجه ابن أبي الدنيا في \"مجابو الدعوة\" (ح: ١٠)، ومن رفعه أكثر.","vol":"21","page":96},{"text":"١١٩٩٥ - ز- حدثنا يوسف بن مسلَّم، حدثنا عبيد الله بن موسى، ح.\nوحدثنا الصائغ بمكة، حدثنا عبد الله بن رجاء، قالا: حدثنا إسرائيل، عن أبي إسحاق، عن رجل من بجيلة (^١)، عن النعمان بن بشير، عن\n\n⦗٩٩⦘\nرسول الله ﷺ. وذكر الحديث (^٢).\n_________\n(^١) لم أقف على تسميته، وذهب البزار إلى أنه عمرو بن شرحبيل أبو ميسرة الذي تقدم ذكره في الحديث السابق، وذكر أنه بجلي، فقال (٨/ ٢٣٣/ ٣٢٩١): \"حديث أبي إسحاق عن رجل من بجيله لا نعلن أحدًا سماه الا محمد بن أبي عبيدة عن أبيه عن الأعمش عن أبي إسحاق، فقال: عن عمرو بن شرحبيل عن النعمان بن بشير، وعمرو بن شرحبيل بجلي\".=\n\n⦗٩٩⦘\n= بيد أن عمرو بن شرحبيل أبا ميسرة همداني، ثم وادعي، كما في الطبقات الكبرى لابن سعد (٦/ ١٠٦) وغيره، ولا نسب له في بجيلة من بطون الأنمار، وهما قبيلتان من كهلان بن سبأ، تجتمعان في زيد بن كهلان فوق همدان بعدد من الآباء. انظر: نهاية الأرب في معرفة أنساب العرب (ص: ٨٧، ١٧١، ٤٣٨).\nويروي شعبة وغيره عن أبي إسحاق عن عامر بن سعد رجل من بجيلة عن غير واحد من الصحابة ﵃، فالأقرب أن يكون هو، أو مجهولا غيره، وعامر بن سعد البجلي سكت عنه البخاري وابن أبي حاتم، وذكره ابن حبان في الثقات، وخرج له مسلم حديثا في المتابعات، وحكم الترمذي على حديثه ذلك بأنه \"حسن صحيح\"، وقال الحافظ ابن حجر: \"مقبول\".\nانظر: صحيح مسلم (٤/ ١٨٢٧، ح: ١٢٠ - ٢٣٥٢) جامع الترمذي (ح: ٣٦٥٣)، التاريخ الكبير (٦/ ٤٥٠/ ٢٩٥٧)، الجرح والتعديل (٦/ ٣٢١/ ١٧٩٥)، الثقات (٥/ ١٨٩)، تهذيب الكمال (١٤/ ٢٣ - ٢٤/ ٣٠٣٩)، تهذيب التهذيب (٥/ ٦٤/ ١٠٧)، الكاشف (١/ ٥٢٢/ ٢٥٣٠)، تقريب التهذيب (ص: ٢٨٧، رقم: ٣٠٩٠).\n(^٢) أخرجه ابن أبي الدنيا في \"مجابو الدعوة\" (ح: ٩)، وابن أبي عاصم في الآحاد والمثاني (٤/ ٧٦/ ٢٠٢٧) والطبراني في المعجم الكبير (من جـ ٢١/ ١٣١/ ١٦١) من طرق عن عبيد الله بن موسى، به.\nوأخرجه البزار في المسند (٨/ ٢٣٠/ ٣٢٨٨) من طريق مؤمل بن إسماعيل، عن إسرائيل، به.\nوفيه رجل مبهم، وهو البجلي شيخ أبي إسحاق، ويمكن أن يعد هذا علة للحديث المتقدم عن محمد بن أبي عبيدة عن أبيه عن الأعمش عن أبي إسحاق عن عمرو بن شرحبيل عن النعمان بن بشير ﵄، وإسرائيل من أوثق الرواة عن جده =\n\n⦗١٠٠⦘\n= أبي إسحاق، يقرن فيه بشعبة والثوري، والإسناد الآخر فيه محمد بن أبي عبيدة؛ قال ابن معين مرة: (لا علم لي به ولا بأبيه)، ووثقهما مرة أخرى، وذكره ابن حبان في الثقات، وقال ابن عدى: \"له عن أبيه عن الأعمش غرائب وإفرادات، ولا بأس به عندى\". ووثق أباه العجلي أيضا. وهذا من غرائبه عن أبيه عن الأعمش، لم يتابعه عليه أحد من أصحاب الأعمش أو أبي إسحاق. والله أعلم\nانظر: تاريخ ابن معين -رواية الدارمي- (٥٨)، الجرح والتعديل (٥/ ٣٦٩، ٨/ ١٧/ ٧٥)، الكامل (٧/ ٤٧٠/ ١٧٠٧)، تاريخ أسماء الثقات (١٢٨٩).\nوهذا الحديث اختلف فيه على أبي إسحاق على ثلاثة أوجه، الوجهان السابقان، والوجه الثالث هو ما رواه ابن أبي عاصم في الآحاد والمثاني (٤/ ٧٦/ ٢٠٢٩) والطبراني في المعجم الكبير (ج من ٢١/ ١٣١ /١٦٠) من طريق أبي سنان -وهو سعيد بن سنان البرجمي الكوفي نزيل الري-، عن أبي إسحاق، عن النعمان بن بشير ﵄ مرفوعا.\nوأبو سنان صدوق له أوهام (تقريب التهذيب: ٢٣٣٢)، وقد وهم هنا فأسقط الواسطة بين أبي إسحاق وبين النعمان بن بشير ﵄، وأرجح هذه الوجوه الثلاثة إسنادا هو رواية إسرائيل عن أبي إسحاق عن رجل من بجيلة عن النعمان ﵁، والبجلي مبهم لم يبيَّن من هو؟. والله أعلم","vol":"21","page":98},{"text":"١١٩٩٦ - ز- حدثنا محمد بن عوف الحمصي، وابن أبي مسرة (^١)، والصائغ المكي (^٢)، قالوا: حدثنا إسماعيل بن عبد الكريم (^٣)، عن عبد الصمد بن معقل (^٤)، عن وهب بن منبه، عن النعمان بن بشير، بقصة\n\n⦗١٠١⦘\nالغار، وقال فيه: \"كأني أسمع (^٥) \"طاق\" (^٦)، قال: ففرج عنهم فخرجوا\" (^٧).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن الحارث أبو يحيى بن أبي مسرة المكي.\n(^٢) محمد بن إسماعيل بن سالم - كما جاءت تسميته عند المصنف في هذا الحديث بهذا الإسناد (برقم ٦٠٠٩).\n(^٣) ابن معقل بن منبه أبو هشام الصنعاني، صدوق، من التاسعة. انظر. تقريب التهذيب (٤٦٤).\n(^٤) ابن منبه اليماني، ابن أخي وهب، صدوق، معمر، من السابعة، مات سنة ١٨٣ هـ. انظر: تقريب التهذيب (٤٠٨٢).\n(^٥) أي أنه سمع في الحديث قوله: \"طاق\".\n(^٦) جاء لفظ الإمام أحمد في المسند (٣٠/ ٣٦٩)، قال النعمان: لكأني أسمع هذه من رسول الله ﷺ: \"قال الجبل طاق ففرج الله عنهم فخرجوا\"، وجاء في بعض نسخ المسند (كما أشار إلى ذلك محققو الكتاب): \"فانفتح من الجبل طاق، ففرج عنهم\".\nوالطاق: هو ما عطف كالقوس من الأبنية. انظر: القاموس (صـ ١١٦٩)، المعجم الوسيط (٢/ ٥٧١).\n(^٧) تقدم هذا الحديث بهذا الإسناد عند المؤلف برقم (٦٠٠٩)، وأخرجه أبو سعيد النقاش في فنون العجائب (ح: ٤٤، ٤٥) من طريق محمد بن عوف وعبد بن حميد والإمام أحمد، عن إسماعيل ابن عبد الكريم، به.\nوهو عند الإمام أحمد في المسند (٣٠/ ٣٦٦/ ١٨٤١٧) -وساق لفظه مطولًا -من طريقه أخرجه أبو نعيم في الحلية (٧٩/ ٤ - ٨٠).\nوأخرجه ابن أبي عاصم في الآحاد والمثاني (٤/ ٧٦/ ٢٠٢٨)، وابن أبي الدنيا في \"مجابو الدعوة\" (ح: ٨)، والبزار (٨/ ٣٢٩١/٢٣٣)، وابن الأعرابي في معجمه (١/ ٢٩٥/ ٥٦٠)، والطبراني في الدعاء (١٩٠) والأحاديث الطوال (٣٧)، من طرق عن إسماعيل بن عبد الكريم الصنعاني، به. وإسناده حسن، والحديث حسنه ابن حجر في الفتح (٥١٠، ٦/ ٥٠٦).","vol":"21","page":100},{"text":"١١٩٩٧ - ز- حدثنا إبراهيم بن بَرَّة الصنعاني (^١) بصنعاء، حدثنا\n\n⦗١٠٢⦘\nمحمد بن عبد الرحيم يقال له ابن شروش -في موضع آخر: ابن شروس محمد بن عبد الرحيم- (^٢)، حدثنا رباح بن زيد، عن عبد الله بن سعيد بن\n\n⦗١٠٣⦘\nأبي عاصم (^٣)، عن وهب بن منبه، حدثني النعمان بن بشير أنه سمع النبي ﷺ.\nقال ابن عبد الرحيم: وسمعت عبد الله بن بحير القاص (^٤) يذكر عن وهب بن منبه، حدثه عن النعمان بن بشير، أنه سمع النبي ﷺ يحدث عن\n\n⦗١٠٤⦘\nالرقيم (^٥)، قال: \"إنّ ثلاثة نفر دخلوا في كهف (^٦)، فوقع الجبل على باب الكهف\"، الحديث (^٧).\n_________\n(^١) برة: بفتح الباء الموحدة والراء المهملة المشددة وآخره هاء.\nوهو إبراهيم بن محمد بن إسحاق بن برة أبو إسحاق الصنعاني اليماني الفقيه، من صغار أصحاب عبد الرزاق الصنعانى الذين سمعوا منه بأخرة، سمع منه جماعة من =\n\n⦗١٠٢⦘\n= الأئمة الحفاظ؛ المؤلف والطبراني والعقيلي وأبو طالب الحافظ وغيرهم، وتوفي سنة ٢٨٦ باليمن. وثقه مسلمة بن القاسم.\nانظر: فتح الباب لابن منده (رقم: ١٧٣)، المؤتلف لعبد الغني الأزدي (١/ ١٣٨/ ٢٦٢)، الإكمال لابن ماكولا (١/ ٢٥٣ - ٢٥٤)، طبقات فقهاء اليمن (ص: ٦٤ - ٦٥)، سير أعلام النبلاء (١٣/ ٣٥١/ ١٦٨)، تاريخ الإسلام (٦/ ٧١٠/ ١٢١)، الثقات لابن قطلوبغا (٢/ ٢٣٠/ ١١٧٢)، الشذا الفياح (٢/ ٧٦٩)، توضيح المشتبه (١/ ٤٠٣)، الكوكب النيرات (ص: ٢٧٥ - ٢٧٦)، تدريب الراوي (٥/ ٩٠٢)، إرشاد القاصي والداني (رقم: ٣١).\n(^٢) وهو محمد بن عبد الرحيم بن شروس الصنعاني، ويقال له: محمد بن شروس أيضا، ينسب إلى جده، وسماه ابن حبان \"محمد بن عبد الرحمن بن شروس\"، وتبعه عليه القاضى عياض في موضع، بينما سماه في موضع آخر من ترتيب المدارك: \"محمد بن حميد بن عبد الرحيم بن شروس\".\nذكره ابن حبان في \"الثقات\"، وقال الخليلي: \"ثقة، وفي موطئه عن مالك أحاديث ليست في غيره\"، وقال القاضي عياض: \"من أصحاب مالك، له عنه الموطأ وكتاب سماع مسائل ثلاثة أجزاء، قد رأيت موطأه عن مالك، وهو غريب لم يقع لأصحاب اختلاف الموطئات، فلهذا لم يذكروا منه شيئا، والله أعلم، وإنما يذكرون من حديثه في غير الموطأ\".\nانظر: الثقات لابن حبان (٩/ ٧٦)، الجرح والتعديل (٨١٨ - ٩/ ٣٢)، المؤتلف والمختلف للدارقطني (٤/ ٢١٠٦)، الإرشاد للخليلي (١/ ٢٧٩)، الإكمال لابن ماكولا (٧/ ١٨٩، ٢٣٦)، ترتيب المدارك للقاضي عياض (٢/ ١٩٥، ١٩٧/ ٣)، تاريخ دمشق (٣٠/ ٣٨٦، ٤٢/ ٥٤٩)، الثقات لابن قطلوبغا (٨/ ٤١٦/ ١٠١٠١)، =\n\n⦗١٠٣⦘\n= التذييل على كتب الجرح والتعديل (١/ ٧٤٧/٢٧٦).\n(^٣) اليماني، سكت عنه البخاري وابن أبي حاتم، وذكره ابن حبان في الثقات، وقال في المشاهير: \"من خيار اليمانيين، من أصحاب وهب بن منبه، يغرب\". وهنا قد توبع على حديثه عن وهب بن منبه من أوجه كما أوردها المؤلف.\nانظر: التاريخ الكبير للبخاري (٥/ ١٠٣/ ٢٩٨)، الجرح والتعديل (٥/ ٧٠/ ٣٣٤)، الثقات لابن حبان (٧/ ٢٤)، مشاهير علماء الأمصار (١٥٥٧).\n(^٤) عبد الله بن بحير -بفتح الموحدة، كسر المهملة- ابن ريسان -بفتح الراء، وسكون التحتانية بعدها مهملة- أبو وائل القاص الصنعاني: وثقه ابن معين واضطرب فيه كلام ابن حبان، من الثامنة. انظر: تقريب التهذيب (٣٢٢٢)\nوذهب ابن ماكولا إلى أن اسمه: \"عبد الله بن عيسى بكر بحير بن ريسان\"، كما سماه الحكم بن أبان الصنعاني وعبد الرزاق في رواية الإمام أحمد وغيره عنه، بينما سماه ابن المديني عن عبد الرزاق: \"عبد الله بن بحير\"، والظاهر أنهما واحد.\nوابن بحير هذا قال فيه تلميذه هشام بن يوسف القاضي: \"كان يتقن ما سمع\"، ووثقه ابن معين وابن حبان وغيرهما.\nانظر: التاريخ الكبير للبخاري (٥/ ٤٩/ ١٠٦، ٥/ ٥١٤/١٦٤)، تاريخ ابن أبي خيثمة -السفر الثالث (١/ ٣٠٥/ ١٠٩٦، ٢/ ١٠٥/ ١٩٤٧)، الجرح والتعديل (٥/ ١٥/ ٦٩، ٥/ ١٢٦ - ١٢٧/ ٥٨٤)، المجروحين (٢/ ٢٤ - ٢٥/ ٥٥٤) الإكمال لابن ماكولا (١/ ١٩٦، ٢٠٠، ٢٠١)، الأنساب للسمعاني (١٠/ ٣٠٢)، تاريخ الإسلام (٤/ ٤٢٠/ ١٩٢)، المغنى فى الضعفاء (٣١١١) ميزان الاعتدال (٢/ ٣٩٥/ ٤٢٢٢).\n(^٥) اختلف في المراد بقوله ﷾ \"أم حسبت أن أصحاب الكهف والرقيم\"، قيل: اسم الجبل الذي فيه الكهف، وقيل: القرية التي خرجوا منها، وقيل: الكتاب الذي فيه أسمائهم. انظر: تفسير ابن كثير (٥/ ١٣٥)، النهاية (٢٥٤/ ٣).\n(^٦) هو الغار في الجبل. انظر: تفسير ابن كثير (٥/ ١٣٥).\n(^٧) تقدم الحديث عند المؤلف برقم (٦٠١٠)، وأخرجه الطبراني في المعجم الأوسط (٣/ ٨ - ١١/ ٢٣٠٧ - ٢٣٠٨) والدعاء (١٩٠) - وعنه أبو نعيم في الحلية (٤/ ٧٩ - ٨٠) - عن إبراهيم بن محمد بن برة الصنعاني، به بالوجهين، وإسناده حسن، وتقدم تخريجه في الحديث السابق (١١٩٩٦) من طريق عبد الصمد بن معقل عن وهب بن منبه به.","vol":"21","page":101},{"text":"١١٩٩٨ - ز- حدثنا ابن أبي داود البُرُلُّسي (^١)، حدثنا نعيم بن حماد (^٢)، حدثنا يوسف بن عبد الصمد بن معقل بن منبه (^٣)، عن عمه\n\n⦗١٠٥⦘\nعَقِيْل بن مَعْقِل بن مُنَبِّه (^٤)، قال: سمعت وهب بن منبه يقول: سمعت النعمان بن بشير يقول: سمعت النبي ﷺ يقول: \"إنَّ ثلاثة كانوا في كهف، فسد عليهم الكهف\"، وذكر الحديث (^٥).\n_________\n(^١) إبراهيم بن أبي داود سليمان بن داود الأسدي، البرلسي.\n(^٢) ابن معاوية الخزاعي، أبو عبد الله المروزي.\n(^٣) كذا سماه نعيم بن حماد، وابن المديني في رواية البخاري عنه في تاريخ الكبير، وروى الإمام أحمد عن يونس بن عبد الصمد بن معقل عن عمه عقيل، فجعلهما البخاري شخصين، وترجم له ترجمتين، وتبعه عليه ابن حبان في الثقات.\nواعتمد الرازيان قول الإمام أحمد، وانتقدا على البخاري ترجمته له في يوسف ابن عبد الصمد، وابن المديني لم يتطرق ليوسف بن عبد الصمد في كتابه \"تسمية من روي عنه\"، وسمى فيه \"يونس بن عبد الصمد بن معقل الصنعاني\"، وهذا يزيد ما ذهب إليه الرازيان. والله أعلم.\nويونس هذا سئل عنه الإمام أحمد، فقال: \"قد كتبنا عنه\"، ولم ينقده بشيء، =\n\n⦗١٠٥⦘\n= وسكت عنه البخاري والرازيان، وذكره ابن حبان في الثقات (٩/ ٢٧٨، ٢٨٩).\nانظر: تسمية من روي عنه لابن المديني (٢٤٥)، العلل لأحمد رواية ابنه عبد الله (٢/ ٥١٩/ ٣٤٢٦)، التاريخ الكبير للبخاري (٧/ ١٦١، ٨/ ٣٨٦/ ٣٤١٩، ٨/ ٤١٣/ ٣٥٣١)، تاريخ ابن أبي خيثمة - السفر الثالث (١/ ٣١٩ / ١١٦٤)، بيان خطأ البخاري في تاريخه (٤٨٣، ٦٥٧)، الجرح والتعديل (٩/ ٢٤١ / ١٠١٨).\n(^٤) عقيل؛ بفتح العين المهملة كسر القاف. انظر: تلخيص المتشابه في الرسم (١/ ٨١).\nوثقه ابن معين، وأحمد، وزاد: \"وكان قد قرأ التوراة والإنجيل والقرآن\"، وذكره ابن حبان في الثقات (٧/ ٢٩٤)، وقال في المشاهير: \"من خيار أهل اليمن، سمع عمه وهب بن منبه، وكان متقنا فاضلا\"، وقال ابن حجر: \"صدوق\"، وقال الذهبي: \"وثقه أحمد وابن معين، وهو قليل الحديث\".\nانظر: الجرح والتعديل (٦/ ٢١٩/ ١٢١٢)، مشاهير علماء الأمصار (١٥٤٠)، تهذيب الكمال (٢٠/ ٢٤٠ - ٢٤٢/ ٤٠٠)، تاريخ الإسلام (٣/ ٩٣٠/ ٣٠٧)، الكاشف (٢/ ٣١ / ٣٨٥٩)، تقريب التهذيب (٤٦٦٤).\n(^٥) تقدم الحديث برقم (٦٠١١)، وتقدم أيضا بالأرقام (٦٠٠٨ - ٦٠١٠، ٦٠١٢ - ٦٠١٦، ١١٩٩١ - ١١٩٩٦)، ويرتقي في الجملة إلى مرتبة الصحيح لغيره، وقد قال الحافظ ابن حجر في الفتح (٦/ ٥١٠): \"روي عن النعمان بن بشير من ثلاثة أوجه حسان\"، والوجوه الثلاثة المعنية لديه هي المتقدمة بالأرقام (١١٩٩٤/ ١١٩٩٤، ١١٩٩٧)، وهذا الوجه الأخير قد يكون رابعها. والله أعلم. وانظر: مجمع الزوائد للهيثمي (٨/ ١٤٢).","vol":"21","page":104},{"text":"١١٩٩٩ - ز- حدثنا محمد بن كثير الحَرَّاني (^١)، حدثنا يعقوب بن كعب الأنطاكي (^٢)، ح.\nوحدثنا يوسف بن مسلَّم (^٣)، حدثنا محمد بن عيسى بن الطباع، قالا: حدثنا أشعث بن شعبة (^٤)، عن حنش بن الحارث (^٥)، عن أبيه (^٦)، عن علي،\n\n⦗١٠٧⦘\nعن النبي ﷺ: \"أنَّ ثلاثة نفر انطلقوا إلى حاجاتهم، فآواهم الليل إلى كهف، فانطبق عليهم، وقالوا: يا هؤلاء! تذاكروا أحسن أعمالكم فادعوا الله بها، لعل الله أن يُفَرِّجَ عنكم\"، وذكر الحديث (^٧).\n_________\n(^١) محمد بن يحيى بن محمد بن كثير الحراني.\n(^٢) ابن حامد الحلبي، أبو يوسف الحلبي نزيل أنطاكية.\nوثقه أبو حاتم الرازي، والعجلي، وابن حجر، وزاد العجلي: \"رجل صالح، صاحب سنة\"، وذكره ابن حبان في الثقات (٩/ ٢٨٤)، وقال الذهبي: \"ثقة، صالح سني\".\nانظر: الثقات للعجلي (٢/ ٣٧٣/ ٢٠٥١)، الجرح والتعديل (٩/ ٢١٣ - ٢١٤/ ٨٩٢)، تاريخ دمشق (٧٤/ ١٧٧ - ١٠١٤٣/ ١٧٨)، الكاشف (٢/ ١٣٩٥/ ٦٤٠٠)، تقريب التهذيب (٧٨٢٩).\n(^٣) يوسف بن سعيد بن مسلم.\n(^٤) المصيصي: لينه أبو زرعة، وضعفه الأزدي، وقال ابن الفرضي: \"يخالف فى بعض حديثه\"، وعليه قال الحافظ في \"التقريب\" (٥٢٥): \"مقبول\".\nووثقه أبو داود وابن حبان والطبراني، وصحح له الحاكم، وسئل أبو حاتم الرازي عن حديث له خالف فيه أبا نعيم الفضل بن دكين، أيهما أصح؟، فقال: \"أبو نعيم أثبت\"، فكأنه عنده في وزن الثقات، فهو لا يقل مرتبة عن الصدوق، إن شاء الله. والله أعلم\nانظر: الجرح والتعديل (٢/ ٢٧٢ - ٩٨١/ ٢٧٣)، العلل للرازي (٥/ ٥٦٧ / ٢١٨٤)؛ الكنى لأبي أحمد الحكم (١/ ٣٢١/ ٢٢٣)، الثقات (٨/ ١٢٩)، الدعاء للطبراني (١/ ٧٤ / ١٨٧)، تلخيص المتشابه (٢/ ٨٨/ ١٢١٨)، بغية الطلب (٢٠٣/ ٢)، تهذيب الكمال (٣/ ٢٧٠ - ٥٢٥/ ٢٧١)، الميزان (١/ ٩٩٧/٢٦٥)، ديوان الضعفاء (٤٧٣)، الكاشف (٤٤١)، مغاني الأخيار (١٥٣) تهذيب التهذيب (١/ ٣٥٤/ ٦٤٦).\n(^٥) حنش:- بفتح أوله والنون الخفيفة بعدها معجمة- ابن الحارث في لقيط النخعي الكوفي: لا بأس به، كما في تقريب التهذيب (١٥٧٥).\nوانظر: تاريخ دمشق (٧٢/ ٣٧٣)، المؤتلف والمختلف للدارقطني (٢/ ٦٩٨، ٧٠٠).\n(^٦) الحارث بن لقيط النخعي الكوفي: ثقة، تابعي مخضرم، كما في تقريب التهذيب (١٠٤٤) =\n\n⦗١٠٧⦘\n= انظر: تهذيب الكمال (٥/ ٢٧٥ - ٢٧٦/ ١٠٣٩)، تهذيب التهذيب (٢/ ١٥٥ /٢٦٨)، الإصابة في تمييز الصحابة (٢/ ١٣٦/ ١٩٣٤).\n(^٧) تقدم الحديث عند المصنف برقم (٦٠١٨)، وأخرجه الطبراني في الدعاء (١٨٧)، وأبو سعيد النقاش في فنون العجائب (٤٣) من حديث محمد بن عيسى الطباع، والخليلي في الإرشاد (٢/ ٥٥٢) من طريق يعقوب بن كعب الأنطاكي، كلاهما عن أشعث، به.\nقال الطبراني: \"لم يرفعه عن حنش بن الحارث إلا أشعث بن شعبة، وهو ثقة\"، ونحوه قول الخليلي، وزاد: \"وليس هذا الحديث عن علي إلا بهذا الإسناد\".\nبينما قال البزار: \"لا نعلمه يروى عن علي إلا بهذا الإسناد، وقد رواه غير واحد عن حنش عن أبيه عن علي موقوفا، وأسنده عبد الصمد بن النعمان وأشعث بن شعبة عن حنش عن أبيه عن علي عن النبي ﷺ\". مسند البزار (٣/ ١٢٠ / ٩٠٦)\nوهذا يفيد أن أشعث بن شعبة توبع على رفعه من عبد الصمد بن النعمان، بينما ذكر الخليلي أنه تابع أبا نعيم على وقفه. وسيأتي الكلام عليه في الحديث التالي حيث يخرجه المصنف من حديث عبد الصمد.","vol":"21","page":106},{"text":"١٢٠٠٠ - ز- حدثنا تمتام (^١) وابن أخت غزال (^٢)، قالا: حدثنا عبد الصمد بن النعمان، حدثنا حنش، ح (^٣).\n\n⦗١٠٨⦘\nوحدثنا يوسف (^٤) والصائغ (^٥)، قالا: حدثنا أبو نعيم (^٦)، حدثنا حنش، ح.\nوحدثنا أبو عمر الحراني (^٧)، حدثنا مخلد (^٨)، عن حنش. وذكر الحديث غيرَ مرفوع (^٩).\n_________\n(^١) محمد بن غالب بن حرب.\n(^٢) محمد بن علي بن داود.\n(^٣) هذا الوجه تقدم عند المؤلف برقم (٦٠١٩) بإسناده هذا، وقال: \"عن حنش بإسناده، مرفوع\"، ثم ساقه من رواية أبي نعيم عن حنش به، فقال: \"مثله، غير مرفوع\".=\n\n⦗١٠٨⦘\n= وهذا يفيد أنه لديه عن عبد الصمد مرفوعا، وعن أبي نعيم موقوفا، ولكنه هاهنا ساقه عن عبد الصمد ضمن الطرق الموقوفة للحديث، وقد أخرجه ابن أبي الدنيا في \"مجابو الدعوة\" (ح: ١٢) والبزار في المسند (٣/ ١١٩/ ٩٠٦) عن إبراهيم بن سعيد الجوهري، وابن الأعرابي في معجمه (ح: ٣٢٠) عن محمد بن غالب تمتام -وهو شيخ المؤلف فيه-، كلابها (الجوهري، والتمتام) عن عبد الصمد به مرفوعا. وعلقه البخاري في التاريخ الكبير (٢/ ٢٨٠/ ١٤١٢٤) عن عبد الصمد، به مرفوعا.\nوقال البزار: \"لا نعلمه يروى عن علي إلا بهذا الإسناد، وقد رواه غير واحد عن حنش عن أبيه عن علي موقوفا، وأسنده عبد الصمد بن النعمان وأشعث بن شعبة عن حنش عن أبيه عن على عن النبي ﷺ \".\n(^٤) كذا في الأصل هنا يوسف بن سعيد بن مسلَّم المصيصي وهو المذكور في إسناد الحديث السابق.\nتنبيه: تقدم الحديث برقم (٦٠٢٠)، ووقع فيه: \"أبو يوسف\"، وهو خطأ، والصواب ما أثبت، وانظر: إتحاف المهرة (١١/ ٣٢٦/ ١٤١٢٤).\n(^٥) محمد بن إسماعيل.\n(^٦) الفضل بن دكين.\n(^٧) عبد الحميد بن محمد بن الْمُسْتام، إمام مسجد حران.\n(^٨) ابن يزيد القرشي الحراني.\n(^٩) أخرجه أبو سعيد النقاش في \"فنون العجائب\" (٤٣) من طريق محمد بن إسماعيل الصائغ، به. =\n\n⦗١٠٩⦘\n= ورواه البخاري -كما في التاريخ الكبير (٢/ ٢٨٠ / ١٤١٢٤) -، وأبو حاتم الرازي- كما في العلل لابنه (٥/ ٥٦٧/ ٢١٨٤) -، وأبو زرعة الدمشقي -كما في الدعاء للطبراني (١٨٨) -، وابن أبي خيثمة-كما في الإرشاد للخليلي (٢/ ٥٥٢) عن أبي نعيم به.\nوأما طريق مخلد بن يزيد فلم أقف عليه عند غير أبي عوانة، ورجاله ثقات.\nوفي تاريخ البخاري ما ينبئ عن متابعة أبي أسامة حماد بن أسامة لهما أيضا على وقفه، في بعض الروايات عنه، حيث ساق الحديث عن أبي نعيم بإسناده، فقال: \"عن علي ﵁ في الغار، ولم يرفعه بعضهم عن أبي أسامة\".\nورواية الوقف هذه ذهب أبو حاتم الرازي إلى أبها أصح، وقال: \"أبو نعيم أثبت\". انظر: العلل لابن أبي حاتم (٢١٨٤).\nوهذا الحديث -كما تقدم عن غير واحد من الأئمة- لا يعرف عن علي ﵁ من غير هذا الوجه، وهو إسناد حسن، إلا أن الحافظ ابن حجر في فتح الباري (٦/ ٥١٠) ذهب إلى تضعيف إسناده، ولعله عنى طريقه المرفوع، وهو -أي المرفوع- مرجوح كما تقدم عن أبي حاتم، وإلا فرجال إسناده كلهم ثقات. والله أعلم","vol":"21","page":107},{"text":"١٢٠٠١ - ز- حدثنا أبو علي الزعفراني (^١)، حدثنا عمرو بن مرزوق، ح.\nوحدثنا يزيد بن سنان (^٢)، ويونس بن حبيب، قالا: حدثنا أبو داود (^٣)، قالا: حدثنا عمران القطان (^٤)، عن قتادة، عن سعيد بن أبي الحسن (^٥)، عن\n\n⦗١١٠⦘\nأبى هريرة، عن النبي ﷺ، قال: \"خرج ثلاثة فيمن كان قبلكم يرتادون لأهليهم، فأصابتهم السماء، فلجأوا إلى جبل، فوقع عليهم صخرة، قال: فقال بعضهم لبعض: وقع الحجر، وعفا الأثر، ولا يعلم ما نحن فيه\". الحديث (^٦).\n_________\n(^١) الحسن بن محمد بن الصباح البغدادي.\n(^٢) ابن يزيد الأموي.\n(^٣) سليمان بن داود بن الجارود الطيالسي.\n(^٤) عمران بن داور البصري.\n(^٥) البصري، أخو الحسن، ثقة، كما في تقريب التهذيب (٢٢٨٤).\nقال ابن حبان بعد تخريجه لهذا الحديث: وسعيد بن أبي الحسن سمع أبا هريرة=\n\n⦗١١٠⦘\n= بالمدينة، لأنه بها نشأ، والحسن لم يسمع منه، لخروجه عنها في يفاعته. صحيح ابن حبان (٣/ ٢٥٢/ ٩٧١).\n(^٦) تقدم الحديث برقم (٦٠٠٨)، وهو حسن، والحديث أخرجه ابن حبان في صحيحه (٣/ ٢٥١ رقم ٩٧١ الإحسان) من طريق عمرو بن مرزوق به، وساقه لفظه تمامًا، واخرجه أيضًا لبزار (رقم ١٨٦٩، كشف الأستار) من طريق أبي داود الطيالسي به.\nقال الهيثمي: رواه البزار والطبراني في الأوسط بأسانيد، ورجال البزار واحد أسانبد الطبراني رجالهما رجال الصحيح. أ. هـ (مجمع الزوائد ٨/ ١٤٢ - ١٤٣).","vol":"21","page":109},{"text":"١٢٠٠٢ - ز- حدثنا عبدان الجُوالِيقي (^١)، حدثنا داهِر (^٢) بن نوح (^٣)، حدثنا عبد الله بن عرادة (^٤)، حدثنا داود بن أبي هند، عن\n\n⦗١١٢⦘\nأبي العالية، عن أبي هريرة، قال النبي ﷺ: \"خرج ثلاثة نفر فأصابهم السماء، فلجؤوا إلى غار، فقطعت قطعة من الجبل فتدهدهت (^٥) على فم الغار، فقال بعضهم لبعض: كف المطر، وعفا الأثر، ولا يراك إلا الله\" ما قال: ثم ذكر الحديث بطوله (^٦).\n_________\n(^١) عبد الله بن أحمد بن موسى الأهوازي.\n(^٢) كذا في إتحاف المهرة (١٤/ ٦٣٢) وكذا عند المصنف برقم (٦٠٢٢)، وهو الصواب وهو المثبت في ترجمته، وجاء في الأصل: (زاهر).\n(^٣) الأهوازي، ذكره ابن حبان في الثقات (٨/ ٢٣٨)، وقال: \"ربما أخطأ\"، وأخرج له في صحيحه، وقال الدارقطني في العلل (١/ ١٧٥): \"شيخ لأهل الأهواز، ليس بقوي في الحديث\"، وقال في رواية البرقاني عنه (سؤالاته: ١٤٤): \"لا بأس به\"، وقال الذهبي في المغني (١٩٧٥): \"محدث الأهواز، قال الدارقطني في العلل: ليس بقوي، وصلحه غيره\". وانظر: لسان الميزان (٣/ ٣٨٩/ ٣٠٠٣).\n(^٤) ابن شيبان السدوسي البصري. وعرادة: بفتح العين والراء والدال المهملتين. انظر إكمال الإكمال لابن نقطه (٤/ ١٥٠/ ٤١٣٢).=\n\n⦗١١١⦘\n= قال عبد الله بن أبي الأسود الحافظ -وهو عبد الله بن مُحَمَّد بن حميد بن الأسود البصري ابن أخت عبد الرحمن بن مهدي-: \"في النفس من هذا الشيخ! منكر الحديث\". انظر: التاريخ الكبير للبخاري (٥/ ١٦٦/ ٥٢٥)، التاريخ الأوسط (٤/ ٧١٣/ ١١٠٥)، الكامل (٥/ ٣٣١/ ١٠٠٩).\nوقال ابن معين: \"ضعيف\". انظر: تاريخ الدوري (٤/ ٣١٦/ ٤٥٧٥)، الجرح والتعديل (٥/ ١٣٣/ ٦١٩٥). وعنه أيضا: \"ليس بشيء\". الكامل (٥/ ٣٣٠/ ١٠٠٩).\nوقال البخاري، وابن الجارود: \"منكر الحديث\". انظر: التاريخ الأوسط (٤/ ٧١٣/ ١١٠٥)، الكامل لابن عدي (٥/ ٣٣١/ ١٠٠٩)، ذخيرة الحفاظ (٢/ ١١١٧/ ٢٣٧٤، ٣/ ١٣١٩/ ٢٨٥١)، ولابن الجارود: إكمال تهذيب الكمال لمغلطاي (٨/ ٦٦ / ٣٠٦٦).\nوقال الساجي: \"ضعيف، منكر الحديث\". انظر: تعليقات الدارقطني على المجروحين (رقم: ١٧٠)، إكمال تهذيب الكمال (٨/ ٦٦/ ٣٠٦٦).\nوقال العقيلي: \"يخالف في حديثه، ويهم كثيرا\". انظر: الضعفاء (٢/ ٢٨٨).\nوقال ابن حبان في المجروحين (٢/ ٨/ ٥٣١): \"كنيته أبو شيبات، من أهل خوزستان، … كان ممن يقلب الأخبار، ويخطئ في الآثار توهما، لا يجوز الاحتجاج بما رواه إلا فيما وافق الثقات\".\nوقال ابن عدي: \"حديثه ليس بالكثير، وعامة ما يرويه لا يتابع عليه\". الكامل (٥/ ٣٣٢ / ١٠٠٩).\nوضعفه النسائي في الضعفاء (رقم: ٣٢٧)، وقال في التمييز: \"ليس بثقة\". انظر: إكمال تهذيب الكمال لمغلطاي (٨/ ٦٧)، تهذيب التهذيب (٥/ ٣١٩/ ٥٤٥).\nوضعفه الدارقطني، كما في كتاب (من تكلم شيه الدارقطني في كتاب السنن) لابن زريق (٢/ ١٨٧/٧٢)، وابن حجر، كما في التقريب (رقم: ٣٤٧٤).\nووهاه الذهبى. انظر: الكاشف (٢٨٥٥)، ديوان الضعفاء (٢٢٣٨)، المغني في =\n\n⦗١١٢⦘\n= الضعفاء (١/ ٣٤٧/ ٣٢٦٢).\nوقال أبو داود: ليس به بأس. انظر: تهذيب الكمال (١٥/ ٢٩٤ - ٣٤٢٤/ ٢٩٦)، تهذيب التهذيب (٥/ ٣١٩)، ولم أقف عليه عنه مسندا، وهو خلاف رأي كافة أئمة الجرح والتعديل، والأكثر على أنه واه منكر الحديث، وعليه يحمل التضعيف المطلق في كلام من أطلق عليه الضعف من الأئمة، كما يتجلى من المقارنة بين كلامي الإمام النسائي في كتابيه الضعفاء والتمييز، وقولي ابن معين فيه. والله أعلم.\n(^٥) أي تدحرجت، انظر: النهاية (٢/ ١٤٣).\n(^٦) تقدم الحديث برقم (٦٠٢٢)، وأخرجه ابن عدي (٥/ ٣٣١) عن عبدان الأهوازي به، وقال: \"لا أعلم رواه عن داود غير ابن عرادة هذا، وعن ابن عرادة داهر بن نوح، ولم أكتبه إلا عن عبدان\"، وزاد ابن طاهر المقدسي: \"أخرج من غير وجه في الصحيح، وإنما أنكر من طريق ابن عرادة عن داود\". انظر: ذخيرة الحفاظ (٢/ ٢٣٧٤/١١١٧١)، فهذا الحديث مما أنكر على ابن عرادة، وهو ضعيف جدا، كما تقدم.","vol":"21","page":110},{"text":"١٢٠٠٣ - ز- حدثنا محمد بن الهَيْثم بن حماد القاضي (^١)، قال:\n\n⦗١١٣⦘\nحدثنا عبد الأعلى (^٢)، حدثنا معتمر بن سليمان، ح.\nوحدثنا أحمد بن سهل الأهوازي (^٣)، قال: حدثنا عاصم بن النضر الأحول (^٤)، قال: حدثنا معتمر بن سليمان، ح.\nوحدثنا أبو عِمران التُّسْتُري (^٥)، حدثنا يحيى بن حبيب بن عربي، حدثنا\n\n⦗١١٤⦘\nمعتمر بن سليمان، قال: سمعت عوفًا (^٦)، قال: لا أعلم إلا أني سمعت خِلاسًا (^٧) يقول: قال أبو هريرة: قال رسول الله ﷺ: \"ذهب ثلاثة نفر رادة (^٨) لأهليهم، قال: فأخذهم مطر، فلجؤوا إلى غار، قال: فوقع على فم الغار حجر، فسد عليهم فم الغاز، ووقع مُتَجافٍ (^٩) عنهم، فقال النفر بعضهم لبعض: رفع المطر، وعفا الأثر، ووقع الحجر، ولا يعلم بمكانكم إلا الله، فتعالوا فليدع كل رجل منكم بأوثق عمله\". وذكر الحديث بطوله (^١٠).\n_________\n(^١) ابن واقد الثقفي مولاهم أبو عبد الله بن أبي القاسم، المعروف بأبي الأحوص البغدادي ثم العكبري قاضيها، ثقة حافظ، كما في تقريب التهذيب (ص: ٥١١، رقم: ٦٣٦٧)، وانظر: سؤالات الحكم (١٨٦)، تاريخ بغداد (٤/ ٥٧٥/ ١٧٤٢)، تاريخ دمشق (٧٣/ ٢٦٣ - ٢٦٦/ ١٠٠٠٠)، تهذيب الكمال (٢٦/ ٥٧١ - ٥٧٦/ ٥٦٦٨)، سير أعلام النبلاء (١٣/ ١٥٦/ ٨٨).\n(^٢) الظاهر أنه عبد الأعلى بن حماد بن نصر الباهلي مولاهم، أبو يحيى البصرى المعروف بالنَّرسى، كما هو مذكور في تلاميذ معتمر بن سليمان. وتقدمت ترجمته عند الحديث (١١١).\nووقع في إتحاف المهرة (١٤/ ٤٧٧/ ١٨٠٤٤): (ابن عبد الأعلى)، وفي الرواة عن معتمر \"محمد بن عبد الأعلى الصنعانى\"، و\"هريم بن عبد الأعلى بن الفرات الأسدى أبو حمزة البصرى\"، كلهم ثقات. والله أعلم\n(^٣) الأهوازي: بفتح الألف، وسكون الهاء، وفي آخرها الزاي. الأنساب (١/ ٢٣١).\nهو أحمد بن سهل كنيته أبو الفضل، توفي سنة (٢٩١ هـ)، روى عنه أبو عوانة والعقيلي وابن قانع والطبراني وغيرهم من الحفاظ، لم أقف فيه على كلام لأحد من الأئمة المتقدمين، وقال ابن عبد الهادي في الصارم المنكي (ص: ١٧٢): (يروي المناكير، لا يحتج بخبره، ولا يعتمد على روايته)، وأدرجه الحافظ ابن حجر في لسان الميزان (١/ ٤٨٠ - ٤٨١/ ٥٤٣)، وذكر له عن علي بن بحر عن بقية عن خالد بن معدان عن أبيه عن جده، رفعه: مثل الإيمان مثل القميص، تقمصه مرة، وتدعه مرة. وعليه قال الحافظ: (هذا خبر منكر، وإسناد مركب، ولا يعرف لخالد رواية عن أبيه، ولا لأبيه ولا لجده ذكر في شيء من كتب الرواية)، ثم ذكر له خبرين آخرين غريبين جدا، وأحدها فيه راو متهم سواه، فهو بذا ساقط. والله أعلم.\nوانظر: تاريخ مولد العلماء ووفياتهم لابن زبر (٢/ ٦١٧)، تاريخ الإسلام (٢٦/ ٨٨١/٦)، إرشاد القاصي والداني (١١٩).\n(^٤) التيمي.\n(^٥) موسى بن زكريا البصري التستري، تقدمت ترجمته (ح: ٦٠٢٣)، وهو متروك.\n(^٦) عوف بن أبى جميلة العبدى الهجري، يعرف بالأعرابى.\n(^٧) خلاس -بكسر أوله، وتخفيف اللام- ابن عمرو الهجرى البصرى.\n(^٨) جمع رائد، وهو من يخرج في طلب الكلإ والمرعى لقومه. انظر: الصحاح (٢/ ٤٧٨)، مجمل اللغة لابن فارس (ص: ٤٠٥)، النهاية لابن الأثير (٢/ ٢٧٥).\n(^٩) جاء في الأصل \"متجافي\" والصواب ما أثبته، والمعنى: أي مبعَدا عنهم، ومانعا عن الوصول إليهم. انظر: النهاية (١/ ٢٨٠)، معجم اللغة العربية المعاصرة (١/ ٣٨٠/ ١١٩٩٧).\n(^١٠) أخرجه المصنف هنا من ثلاث طرق، أولها رجاله كلهم ثقات، وأما الوجهان الأخيران فتقدما عند المؤلف رقم (٦٠٢٣) أيضا، وشيخا المصنف فيهما أحدهما ضعيف، وهو أحمد بن سهل الأهوازي، والآخر متروك، وهو أبو عمران موسى بن زكريا التستري، إلا أن التستري قد توبع عليه عن شيخه يحيى بن حبيمب بن عريى من إسماعيل بن إسحاق القاضي -وهو أحد الأئمة الحفاظ-، فيما أخرجه أبو سعيد النقاش في فنون العجائب (٤٨)، ورجال إسناده كلهم ثقات.\nفرجاله ثقات من وجهين عن معتمر به، إلا أنه معل بالإرسال، فإن حلاسا لم يسمع من أبي هريرة ﵁ شيئا، كما قال الإمام أحمد. انظر: سؤالات أبي عبيد=\n\n⦗١١٥⦘\n= الآجري- تحقيق العمري (٥٥٢)، جامع التحصيل (١٧٥).","vol":"21","page":112},{"text":"١٢٠٠٤ - ز- حدثنا الصغاني (^١) وعَلَّان بن المغيرة (^٢) ومحمد بن عوف، قالوا: حدثنا سعيد بن أبي مريم، أخبرنا ابن لهيعة، حدثني يزيد بن عمرو المعافري أنَّ أبا سلمة [¬*] القِتْباني (^٣) أخبره، عن عقبة بن عامر، قال: سمعت النبي ﷺ يقول: \"إنّ ثلاثة نفر من بني إسرائيل خرجوا يرتادون المطر، فأووا تحت صخرة، فخرَّت صخرة فأطبقت عليهم، فنظر بعضهم إلى بعض، فقال: إنه لا ينجيكم من هذا إلا الصدق\"، وذكر الحديث، وقال: \"طاق\".\n\n⦗١١٦⦘\nقال ابن عوف: إنَّ أبا أسلم القتباني (^٤) حدثهم عن عقبة (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) هو علي بن عبد الرحمن بن محمد بن المغيرة المخزومي، وعلان لقبه.\n(^٣) قتبان: بكسر القاف، وسكون المثناة، بعدها موحدة، قبيلة من رُّعَيْن، ينسب إليها جماعة من حملة العلم. انظر: الإكمال لابن ماكولا (٧/ ٦٤، ٧٧)، تقريب التهذيب (رقم: ٩٢٣، ١٩٤٧، ٢٣٧٧)\nوالقتباني هذا؛ لم أقف فيه على جرح أو تعديل، ولا على ذكر له في غير هذه الرواية، واختلف أصحاب سعيد بن أبي مريم في تسميته، فقال أكثرهم: أبو سلمى - بضم السين، وفتحه- القتباني. واختلف على محمد بن عوف عنه، فقيل: أبو أسلم القتباني. وقيل: سالم أبو عمران. وقيل: أبو سلمة القتباني. وقيل: أبو مسلم القتباني. والأكثر هو أبو سلمى القتباني. وإسناده مصري، ومدار. حديثه هذا على ابن لهيعة، وهو غير حجة فيما يتفرد به. والله أعلم\nانظر لضبط أبي سُلمى: علل الحديث لابن أبي حاتم (٥/ ٣٢٧ - ٣٢٨/ ٢٠١٥)، الإكمال لابن ماكولا (٤/ ٣٢٦)، توضيع المشتبه (٥/ ١٤٣). تبصير المنتبه (٢/ ٦٨٧).\n(^٤) وحكى ابن أبي حاتم في العلل (٥/ ٣٢٧/ ٢٠١٥) عن ابن عوف أنه قال فيه: \"سالم أبو عمران\"، وخطأه أبو حاتم الرازي، وتقدم الكلام عليه آنفا.\n(^٥) الحديث تقدم عند المؤلف (برقم ٦٠٢٤)، وأورده ابن قطلوبغا في مسند عقبة بن عامر (٢٥١) من طريق أبي نعيم الإسفراييني، عن أبي عوانة به.\nوأخرجه الفسوي في المعرفة والتاريخ (٢/ ٥٠٤) عن سعيد بن أبي مريم به.\nوأخرجه ابن أبي حاتم في العلل (٥/ ٣٢٧/ ٢٠١٥) عن محمد بن عوف الحمصي، والطبراني في الدعاء (١٩٥) عن أحمد بن حماد بن زغبة، وأبو سعيد النقاش في فنون العجائب (٣٥) من طريق عبيد بن شريك، وتمام في الفوائد (١/ ١٧٢/ ٣٩٨) من طريق عبد الله بن الحسين المصيصي، جميعهم عن سعيد ابن أبي مريم به.\nوأخرجه الروياني في المسند (١/ ٢٦٥/١٩٧) وابن أبي حاتم في العلل (٥/ ٣٢٨/ ٢٠١٥)، عن أحمد بن عبد الرحمن بن وهب -ابن أخي ابن وهب-، عن عمه عبد الله بن وهب.\nوأخرجه أبو عبد الرحمن السلمي في مجلس من أماليه (٩) من طريق سعيد بن إبراهيم، ثلاتتهم (ابن أبي مريم، وابن وهب، وسعيد بن إبراهيم) عن ابن لهيعة به.\nوهذا إسناد ضعيف، لما يلى:\n١ - أبو سُلْمى القِتْباني: لم يذكر بجرح ولا تعديل، ولم يتابع عليه، ومدار حديثه على ضعيف.\n٢ - مداره على ابن لهيعة: وهو سيء الحفظ مخلِّط، كثير الأوهام، يدلس عن الضعفاء والمتروكين بما لا أصل له، فيرويها عن ثقات لقيهم وسمع منهم، وبعد احتراق كتبه كان يحدث بكل ما يؤتى به إليه، ويخلِّط دون أن يعرف، فترك حديثه المتأخر، ويعتبر بحديثه من سماع القدامى والعبادلة (ابن المبارك، وابن وهب، وابن المقرئ) ومن في حكمهم عنه، مع تجنب تدليسه ومنكيره، كما حققه ابن حبان في المجروحين (١/ ٧٦، ٢/ ١١ - ١٢)، وعليه ذكره ابن حجر في الطبقة الخامسة من المدلسين (رقم: ١٤٠). وانظر:=\n\n⦗١١٧⦘\n= تهذيب الكمال (١٥/ ٤٨٧ - ٥٠٢/ ٣٥١٣).\nوهذا الحديث مداره على غير العبادلة ومن في حكمهم عنه.\nوأما رواية ابن وهب فلا عبرة بها، فإنه لا يثبت عنه، إذ مداره على ابن أخيه أحمد بن عبد الرحمن بن وهب، وهو يتفرد عن عمه بالمناكير والموضوعات، كما في ميزان الاعتدال (١/ ١١٣ - ٤٤٤/ ١١٤)، فلا عبرة بما يتفرد مثله عن إمام مثل ابن وهب، إلا من رواية النقاد الذين أخذوا عنه قبل أن يخلِّط.\nوالله أعلم وعليه ضعف إسناده الحافظ ابن حجر في فتح الباري (٦/ ٥١٠).\n٣ - نكارة متنه في النفر الثالث: قال الحافظ ابن حجر: \"اتفقت الروايات كلها على أن القصص الثلاثة في الأجير والمرأة والأبوين، إلا حديث عقبة بن عامر ففيه بدل الأجير أن الثالث قال: \"كنت في غنم أرعاها فحضرت الصلاة فقمت أصلي فجاء الذئب فدخل الغنم فكرهت أن أقطع صلاتي فصبرت حتى فرغت\"، فلو كان إسناده قويا لحمل على تعدد القصة\". فتح الباري (٦/ ٥١١).\nوعليه عده الألباني في الضعيفة (١٤/ ١٢ - ١٣/ ٦٥٠١) علة ثالثة للحديث.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: أصلحها محققو الكتاب في حديث (٦٠٢٤) إلى (سلمى)، وقد أشاروا في الهامش هنا إلى الخلاف في اسمه، وقد ورد كذلك كما في الأصل (سلمة) في الإتحاف (١٣٨٥٥)، وورد هكذا (سلمى) في المعرفة والتاريخ للفسوي (٢/ ٥٠٤) ضمن من ذكرهم من ثقات التابعين من أهل مصر، وورد كذلك هكذا في مسند الروياني (٢٦٥) وسماه: إياس بن عامر (١/ ١٩٦)، وورد كذلك هكذا في الدعاء للطبراني (١٩٥)، وفنون العجائب لأبي سعيد النقاش (٣٥).","vol":"21","page":115},{"text":"١٢٠٠٥ - ز- حدثنا ابن أبي الدّنيا، حدّثنا سويد بن سعيد (^١)، حدّثنا مفضّل بن صالح (^٢)،\n\n⦗١١٨⦘\nعن جابر الجعفي (^٣)، عن عبد الله بن الحارث (^٤)، عن أبي أوفى أو ابن أبي أوفى عن النبي ﷺ، وذكر حديث الغار (^٥).\n_________\n(^١) الحدثاني.\n(^٢) أبو جميلة الأسدي الكوفي، وذكر ابن عدي أن سويد بن سعيد كان يخطئ في اسم أبيه يقول: مفضل بن عبد الله، وهو ابن صالح.\nقال البخاري وأبو حاتم الرازي وابن حبان: \"منكر الحديث\"، زاد ابن حبان: \"كان ممن يروي المقلوبات عن الثقات، حتى يسبق إلى القلب أنه كان المتعمد لها من كثرته، فوجب ترك الاحتجاج به\"، وأقره العقيلي وغيره، وإليه يميل الذهبي.\nوقال الترمذي والطوسي: \"ليس عند أهل الحديث بذاك الحافظ\"، وذكره ابن=\n\n⦗١١٨⦘\n= الجاود وأبو العرب القيرواني في الضعفاء.\nوخالف ابن عدي فمشاه، وقال الدارقطني: \"صالح\"، وما ذهب إليه الجمهور أولى.\nوالله أعلم انظر: التاريخ الأوسط (٢/ ٢٦٣/ ٢٥٤٤)، سنن الترمذي (٢٥٩)، الجرح والتعديل، (٨/ ٣١٦/ ١٤٥٩)، الضعفاء للعقيلي (٤/ ٢٤١/ ١٨٣٤)، الكامل (٨/ ١٥١ - ١٥٤/ ١٨٩٣)، المجروحين (٣/ ٢٢/ ١٠٥٧)، علل الدارقطني (٥/ ٣٢٨/ ٩٢٢)، تهذيب الكمال (٢٨/ ٤٠٩ - ٤١٢/ ٦١٤٧، ٦١٤٨) ميزان الاعتدال (٤/ ١٦٧ - ١٦٨/ ٨٧٢٨)، ديوان الضعفاء (٤٢١٩)، إكمال تهذيب الكمال لمغلطاي (١١/ ٣٣٦/ ٤٧١٥)، التكميل في الجرح والتعديل (١/ ١٥٠/ ١٨٤).\n(^٣) هو جابر بن يزيد الكوفي، ضعيف، واتهمه غير واحد من الأئمة، كما تقدم في ترجمته (ح:٧١٤).\n(^٤) وقع عند غير أبي عوانة: عبد الرحمن بن الحارث المرادي. ولم أقف على ترجمته.\n(^٥) تقدم الحديث برقم (٦٠٢٥)، وأخرجه الطبراني في الدعاء (١٩٦)، وتمام في الفوائد (١/ ١٧١/ ٣٩٧) - ومن طريقه ابن عساكر في تاريخ دمشق (٣/ ٤٣/ ٤٩٣٤) - من طريقين آخرين عن سويد بن سعيد، به.\nوأخرجه الطبراني أيضا (١٩٦) عن محمد بن عثمان بن أبي شيبة، عن جندل ابن والق التغلي، عن عمرو بن شمر، عن جابر بن يزيد الجعفي، به.\nوهذا الحديث ضعف إسناده الحافظ ابن حجر في فتح الباري (٥١٠/ ٦)، وذلك لوهاء مفضل بن صالح، وجابر الجعفي، وجهالة عبد الله -أو عبد الرحمن- ابن الحارث المرادي.\nوأما إسناد الطبراني الآخر فأوهى منه، حيث عمرو بن شمر رافضي متروك، كذبه=\n\n⦗١١٩⦘\n= الجوزجاني، واتهمه غير واحد من الأئمة بالوضع، كما في اللسان (٤/ ٣٦٦ - ٣٦٧).","vol":"21","page":117},{"text":"١٢٠٠٦ - ز- وحدثنا ابن أبي الدنيا، حدثنا إبراهيم بن سعيد (^١)، حدثنا كثير بن هشام (^٢)، عن جعفر بن بُرْقان، عن ميمون بن مهران، عن الضحاك بن قيس بمثله (^٣)، ولم يرفعه (^٤).\n_________\n(^١) الجوهري.\n(^٢) الكلابي أبو سهل الرقى الدمشقى.\n(^٣) يعني بمثل حديث صالح بن كيسان عن نافع عن عبد الله بن عمر ﵁ مرفوعا، والذي أخرجه ابن أبي الدنيا في \"مجابو الدعوة\" قبله برقم (٢).\n(^٤) هو عند ابن أبي الدنيا في \"مجابو الدعوة\" (١٤)، وتقدم الحديث عند المصنف برقم (٦٠٢٦) مع الحكم عليه.","vol":"21","page":119},{"text":"<span data-type='title' id=toc-1487>باب بيان فضيلة: التوبة والدعاء، والدليل على أنّ الداعي إذا دعا بدعاء وهو موقن بالإجابة ويحسن ظنه بالله، فليستيقن أنّه لا يرده </span>(^١).\n_________\n(^١) اشتملت أحاديث الباب على \"التوبة\"، وأحال الحافظ ابن حجر في الإتحاف على هذا التبويب للأحاديث الواردة في هذه الأبواب، وهو الموافق لكتاب التوبة في صحيح مسلم، والله أعلم.","vol":"21","page":120},{"text":"١٢٠٠٧ - حدثنا الصَّغَاني، أخبرنا ابن أبي مريم (^١)، أخبرنا أبو غسان (^٢)، أخبرني زيد بن أسلم، عن أبي صالح، عن أبي هريرة، قال: قال النبي ﷺ: \"أنا عند ظن عبدي بي، وأنا معه إذا ذكرني، والله ﷿ أفرح بتوبة عبده من العبد يجد ضالته بالفلاة، ومن تقرَّب إلى الله شبرًا تقرب الله منه ذراعًا، ومن تقرَّب إلى الله ذراعًا تقرب الله منه باعًا، ومن جاء يمشي إلى الله أقبل الله إليه يُهَرْوِل\" (^٣).\n_________\n(^١) سعيد بن الحكم بن أبي مريم الجمحي مولاهم المصري.\n(^٢) محمد بن مطرف بن داوود الليثي المدني.\n(^٣) أخرجه مسلم في صحيحه (التوبة، باب في الحض على التوبة ٤/ ٢١٠٢ رقم ١/ ٢٦٧٥) من طريق حفص بن ميسرة عن زيد بن أسلم به.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾، ٩/ ١٢١/ ٧٤٠٥) من طريق حفص بن غياث عن الأعمش، سمعت أبا صالح، به نحوه.","vol":"21","page":120},{"text":"١٢٠٠٨ - حدثنا أبو أمية، حدثنا روح (^١)، حدثنا زهير بن\n\n⦗١٢١⦘\nمحمد (^٢)، عن زيد بن أسلم بمثله، وبمعناه (^٣).\n_________\n(^١) ابن عبادة البصري.\n(^٢) التميمي أبو المنذر الخراساني المروزى.\n(^٣) سيأتي تخريجه في الحديث التالي.","vol":"21","page":120},{"text":"١٢٠٠٩ - حدثنا ابن ناجية (^١)، حدثنا سويد بن سعيد، حدثنا حفص بن ميسرة، قال: حدثني زيد بن أسلم، عن أبي صالح، عن أبي هريرة، عن النبي ﷺ، أنه قال: قال الله: أنا عند ظن عبدي بي، وأنا معه حين يذكرني، من تقرب إلي شبرا تقربت إليه ذراعا، ومن تقرب إلي ذراعا تقربت إليه باعا، وإذا أقبل إلي يمشي أقبلت إليه أهرول، والله للهُ أفرح بتوبة عبده من أحدكم يجد ضالته بالفلاة (^٢).\n_________\n(^١) عبد الله بن محمد بن ناجية، البربري.\n(^٢) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٢، ح: ١ - ٢٦٧٥) عن سويد، به، نحوه.\nوأخرجه أيضا (كتاب الذكر، باب الحث على ذكر الله تعالى، ٤/ ٢٠٦١، ٢٠٦٧، ح: ١، ٢، ٢١ - ٢٦٧٥) من طرق عن الأعمش، به نحوه.\nومن فوائد الاستخراج في هذه الأحاديث الثلاثة؛ زيادة الطرق به عن زيد بن أسلم من وجوه صحيحة لا مغمز فيها، بينما رواية الإمام مسلم فيها شيخه سويد بن سعيد الأنباري الحدَثاني، انتقد على مسلم إخراج حديثه، وقال أبو عبد الله الحاكم: \"اعتمد مسلم من أحاديثه أحاديث حفص بن ميسرة وقد غمزه في غيره، والذي عرفناه من احتياط مسلم: لدينه في أمثاله، أنه لو وقف من حال سويد على ما وقف عليه غيره من هؤلاء الأئمة، لترك الرواية عنه عن حفص بن ميسرة وغيره\". انظر: المدخل إلى الصحيح (٤/ ١٣٢).","vol":"21","page":121},{"text":"١٢٠١٠ - حدثنا السلمي (^١)، حدثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن رسول الله ﷺ، فذكر أحاديث، وقال رسول الله ﷺ: [قال الله ﷿] (^٢) \"أنا عند ظنّ عبدي بي\"، وقال رسول الله ﷺ: \"أيفرح [أحدكم] (^٣) براحلته إذا ضلَّت منه ثم وجدها؟ قالوا: نعم، يا رسول الله! قال: فوالذي نفسي بيده للهُ أشدُّ فرحا بتوبة عبده إذا تاب؛ من أحدكم براحلته إذا وجدهُ (^٤) \" (^٥).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، النيسابوري، المعروف بحمدان.\n(^٢) ما بين المعكوفتين ساقط من الأصل، ومثبت في صحيفة همام بن منبه رقم (٦٥)، وكذلك عن الإمام أحمد أيضًا في مسنده. انظر: المسند (١٣/ ٥٠٩ رقم ٨١٧٨).\n(^٣) ما بين المعقوفين سقط من الأصل، واستدرك من صحيفة همام بن منبه (ح: ٧٩)، وهو من رواية السلمي - شيخ المصنف - عن عبد الرزاق.\n(^٤) في الأصل \"وجده\" علامة: (ضـ) على الهاء، وفي صحيفة همام: \"وجدها\"، وهو أولى.\n(^٥) أخرج مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٢/ ٢ - ٢٦٧٥) عن محمد بن رافع، عن عبد الرزاق به، حديث التوبة، وأحال متنه على حديث الأعرج، عن أبي هريرة ﷺ، وقال: \"بمعناه\".\nوالحديث هو في صحيفة همام بن منبه (رقم: ٦٥، ٧٩) مفرقا، بمثله، وهي من رواية السلمي شيخ المؤلف عن عبد الرزاق به، ومن طريقين عن السلمي أخرجه البيهقي في الأربعون الصغرى (رقم: ٨)، والأسماء والصفات (٢/ ٤٢٠/ ٩٩٧)، وتابع السلمي ومحمد بن رافع عليه الإمام أحمد في مسنده (١٣/ ٥١٦/ ٨١٩٢) بمثله.\nوهو في جامع معمر من مصنف عبد الرزاق (١١/ ٢٩٧/ ٢٠٥٨٧) عن معمر، عن همام ابن منبه، عن أبي هريرة، قال: لا أدري أيرفعه أم لا، قال: \"إن الله ليفرح =\n\n⦗١٢٣⦘\n= بتوبة عبده كما يفرح أحدكم أن يجد ضالته بواد، فخاف أن يقتله فيه العطش\".\nومن رفعه عن عبد الرزاق بلا شك أوثق، وفيهم الإمام أحمد، فحديثهم أرجح، والدبري يستصغر في عبد الرزاق، سمع منه بأخرة بعد ما عمي وتغير.\nوانظر: الكامل في ضعفاء الرجال (١/ ٥٦٠/ ١٧٧)، فهرست الإشبيلي (١٣١)، سير أعلام النبلاء (١٣/ ٤١٦ - ٤١٨/ ٢٠٣)، ميزان الاعتدال (١/ ١٨١ - ٨٢/ ٧٣١)، لسان الميزان (٢/ ٣٦ - ٣٨/ ٩٩٥).\nوفيه من فوائد الاستخراج:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - العلو بالمساواة، فقد ساوى المصنف مسلما فيه، وكأنه صافح شيخه محمد بن رافع.\n٣ - بيان متابعة السلَّمي شيخ المصنف محمد بن رافع شيخَ مسلم في رواية نسخة صحيفة همام بن منبه عن أبي هريرة ﵁ على وجهه، عن عبد الرزاق، وفي رفع الحديث بلا شك، وهو في المصنف لعبد الرزاق مع الشك، كما تقدم.","vol":"21","page":122},{"text":"١٢٠١١ - حدثنا الِبرْتي (^١)، حدثنا القَعْنَبي (^٢)، ح.\nوحدثنا الحارث بن أبي أسامة، حدثنا قتيبة (^٣)، قالا: حدثنا المغيرة (^٤)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لَلَّهُ أشدُّ فرحًا بتوبة أحدكم من أحدكم بضالَّته إذا وجدها\" (^٥).\n_________\n(^١) أحمد بن محمد بن عيسى البغدادي.\n(^٢) عبد الله بن مسلمة بن قَعْنب.\n(^٣) ابن سعيد البغلاني.\n(^٤) ابن عبد الرحمن الحزامي.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، =\n\n⦗١٢٤⦘\n= ٤/ ٢١٠٢، ح: ٢ - ٢٦٧٥) عن القعنبي به، مثله.","vol":"21","page":123},{"text":"١٢٠١٢ - ز - حدثنا الْهَيْذَام بن قُتَيبة (^١)، حدثنا قتيبة بن سعيد، حدثنا مغيرة بإسناده، أنّ النبي ﷺ قال: \"قال الله إذا أحب عبدي لقائي (^٢) أحببت لقائه، وإذا كره لقائي كرهت لقائه\" (^٣).\n_________\n(^١) ابن سعيد البغدادي أبو محمد المروزي.\nوالهيذام على وزن فَيْعال، بفتح الهاء أوله، ثم ياء ساكنة، ثم ذال معجمة بعدها ألف ثم الميم آخره، اسم مشتق من الهَذْم، ويعني الشُّجاع من الرِّجال، وهو هنا اسم.\nانظر: المنتخب من كلام العرب لعلي بن الحسن الهنُائي (ص: ٦٧٥)، جمهرة اللغة (باب ما جاء على فَيْعال، ٢/ ١٢٠٧)، تهذيب اللغة (٦/ ١٤٤)، تاج العروس (٣٤/ ٨٠).\n(^٢) هكذا في لفظ رواية الإمام أحمد في المسند (١٥/ ٢٤٠)، وجاء في الأصل في الموضعين \"لقاي، لقاه\".\n(^٣) الحديث لم يخرجه مسلم، وأخرجه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ ٩/ ١٤٥/ ٧٥٠٥)، من طريق مالك عن أبي الزناد به، به مثله، وهو في الموطأ برقم (٥٠).\nوهو عند الإمام أحمد في المسند (١٥/ ٢٤٠/ ٩٤١٠)، والنسائي في السنن المجتبى (كتاب الجنائز، فيمن أحب لقاء الله، ٤/ ١٠/ ١٨٣٥)، والسنن الكبرى (كتاب النعوت، الحب والكراهية، ٢/ ٣٨٤/ ١٩٧٤) كلاهما (أحمد، والنسائي) عن قتيبه، به مثله.","vol":"21","page":124},{"text":"١٢٠١٣ - حدثنا أحمد بن عبد الجبار العُطَارِدي، حدثنا أبو معاوية، عن الأعمش، عن عُمَارة، عن الحارث بن سُوَيْد، قال: حدثنا عبد الله (^١) حديثين، أحدهما عن نفصه والآخر عن النبي ﷺ، قال:\n\n⦗١٢٥⦘\n\"إنّ المؤمن يرى ذنوبه كأنه في أصل جبل يخاف أن يقع عليه، وإن الفاجر يرى ذنوبه كذباب وقع على أنفه\"، فقال به هكذا، وأشار إلى أنفه.\nقال: وقال رسول الله ﷺ: \"لَلَّهُ أفرح بتوبة أحدكم من رجلٍ خرج بأرضٍ دوية (^٢) مهلكةٌ، معه راحلته، عليها زاده وطعامه وشرابه وما يصلحه، فأضلَّها، فخرج في طلبها حتى إذا أدركه الموت قال: أرجع إلى مكاني الذي أضْلَلْتها فيه فأموت فيه، فرجع إلى مكانه فغلبته عيناه، فانتبه فإذا هو براحلته عند رأسه، عليها زاده وما يصلحه\".\nرواه علي بن حرب، عن أبي معاوية، عن الأعمش، عن عُمَارة، عن الأسود والحارث بن سويد بهذا (^٣).\n_________\n(^١) ابن مسعود ﵁.\n(^٢) بفتح الدال وتشديد الواو والياء، وهي الأرض الخالية منسوبة إلى \"الدو\" وهي البرية التي لا نبات بها. انظر: شرح صحيح مسلم للنووي (١٧/ ٩٦) تكملة فتح الملهم (١٢/ ٦).\n(^٣) الحديث متفق عليه، من غير رواية أبي معاوية عن الأعمش، وعامتهم يقول فيه عن الأعمش: \"عن عمارة عن الحارث\"، كما سيأتي في الأحاديث التالية عند المؤلف.\nوأما أبو معاوية فاختلف عنه على ثلاثة أوجه:\nفرواه أحمد بن عبد الجبار العطاردي - كما عند المؤلف هنا -، وهناد بن السري في الزهد (٢/ ٤٤٨) - وعنه الترمذي في جامعه برقم (٢٤٩٧ - ٢٤٩٨) -، ومحمد بن عبيد ابن محمد المحاربي عند النسائي في السنن الكبرى (٧/ ١٥٨/ ٧٦٩٦)، وأبو همام وأبو كريب ومحمد بن طريف عند الإسماعيلي - كما في فتح الباري لابن حجر (١١/ ١٠٧) - عن أبي معاوية عن عمارة عن الحارث بن سويد به. مثل رواية الجماعة عن الأعمش.\nورواه علي بن حرب الموصلي - فيما علقه المؤلف هنا، ولم أقف عليه مسندًا عنه -، وأخوه أحمد بن حرب عند النسائي في السنن الكبرى (٧/ ١٥٨/ ٧٦٩٥). =\n\n⦗١٢٦⦘\n= وأبو كريب عند الإسماعيلي - كما في الفتح (١١/ ١٠٧) - عن أبي معاوية عن الأعمش عن عمارة عن الأسود والحارث بن سويد عن ابن مسعود ﵁.\nورواه الإمام أحمد في المسند (٦/ ١٣١/ ٣٦٢٧، ٦/ ١٣٣/ ٣٦٢٨، ٦/ ١٣٥/ ٣٦٢٩) عن أبي عوانة عن الأعمش عن عمارة عن الأسود عن عبد الله ﵁، وعن أبي عوانة عن الأعمش عن إبراهيم التيمي عن الحارث بن سويد عن عبد الله ﵁. وبمثله علقه البخاري في الصحيح (كتاب الدعوات، باب التوبة، ٨/ ٦٧ - ٦٨/ ٦٣٠٨) عن أبي عوانة.\nوتوبع عليهما الإمام أحمد مفرقا.\nفحديث الأسود قد رواه أيضا يوسف بن موسى القطان الرازي - فيما أخرجه البزار (٥/ ٨١/ ١٦٥٤) - عن أبي معاوية عن الأعمش عن عمارة بن عمير عن الأسود عن عبد الله ﵁.\nوحديث التيمي عن الحارث؛ رواه عفان بن مسلم عند أبي نعيم في الحلية (٤/ ١٢٩)، وأحمد بن سنان القطان عند ابن حبان في الصحيح (٢/ ٣٨٤/ ٦١٨)، ويحيى بن حماد - عند الإسماعيلي مسندا، كما في الفتح (١١/ ١٠٧) وعند أبي نعيم معلقا - ثلاثتهم: عن أبي عوانة عن الأعمش عن إبراهيم التيمي عن الحارث بن سويد عن عبد الله بن مسعود ﵁، بطرف من المرفوع منه.\nوهذا الوجوه محفوظة عن الأعمش، توبع عليها أبو عوانة اليشكري، فقد تابعه على الوجه الأول منها: جرير بن عبد الحميد، وقطبة، وأبو أسامة حماد بن أسامة، وأبو بدر شجاع بن الوليد، وأبو شهاب، ومحمد بن فضيل، وإسماعيل بن حماد بن أبي سليمان، وغيرهم من أصحاب الأعمش، كما سيأتي بعضها عند المؤلف بتخريجها.\nوتابعه على الجمع بين الحارث بن سويد والأسود بن يزيد في رواية الأعمش عن عمارة؛ يوسف بن موسى - وهو الرازي القطان - عن جرير بن عبد الحميد الرازي عن الأعمش عند البزار (٥/ ٨٢/ ١٦٥٥).\nوتابعه على روايته له عن الأعمش عن إبراهيم التيمي عن الحارث بن سويد: الثوري عند ابن المبارك في الزهد (١/ ٢٣/ ٦٩) - مقتصرا على الموقوف منه -، وعلي =\n\n⦗١٢٧⦘\n= ابن مسهر عند النسائي في السنن الكبرى (٧/ ٥١٧/ ٧٦٩٤)، وشعبة وأبو مسلم عبيد الله الكوفي قائد الأعمش عند البخاري في الصحيح (كتاب الدعوات، باب التوبه، ٨/ ٦٧ - ٦٨/ ٦٣٠٨) معلقا عنهما.\nفهذا ينبئ أن الحديث عند الأعمش عن عمارة عن الحارث والأسود معا، وعن إبراهيم التيمي عن الحارث وحده، وجميع هذه الطرق - والله أعلم - محفوظة.\nوانظر: فتح الباري لابن حجر (١١/ ١٠٧).\nوقد قال الترمذي (٤/ ٦٥٩): \"هذا حديث حسن صحيح\"، وقال أبو نعيم في الحلية (٤/ ١٣٠): \"متفق على صحته\".","vol":"21","page":124},{"text":"١٢٠١٤ - حدثنا الحسن بن عَفَّان (^١)، حدثنا أبو أسامة (^٢)، عن الأعمش (^٣)، عن عمارة بن عمير، قال: سمعت الحارث بن سويد، قال: اشتكى عبد الله بن مسعود فعدته، فحدثنا حديثين، أحدهما عن رسول الله ﷺ والآخر عن نفسه، فقال: قال رسول الله ﷺ: \"لله أشد فرحا بتوبة عبده المؤمن من رجل نزل بأرض دوية مهلكة، معه راحلته، عليها طعامه وشرابه، فنزل عنها، فنام وراحلته عند رأسه، فاستيقظ وقد ذهبت، فذهب في طلبها فلم يقدر عليها حتى أدركه الموت والعطش، فقال: والله لأرجعَنَّ فلأموتَنَّ حيث كان رحلي، فرجع فنام، فاستيقظ فإذا راحلته عند رأسه، عليها طعامه وشرابه\" (^٤).\n\n⦗١٢٨⦘\nرواه جرير (^٥) وقطبة بن عبد العزيز، عن الأعمش، مثله (^٦).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) حماد بن أسامة.\n(^٣) سليمان بن مهران الكاهلي الكوفي.\n(^٤) أخرجه مسلم في الصحيح (كتات التوبة، باب في الحض على التوبة، والفرح بها، ٤/ ٢١٠٣، ح: ٤ - ٢٧٤٤) عن إسحاق بن منصور عن أبي أسامة، به وأحال متنه =\n\n⦗١٢٨⦘\n= على حديث جرير عن الأعمش، بقوله: \"بمثل حديث جرير\".\nوفي هذا من فوائد الاستخراج: بيان المتن المحال به على المتن المحال عليه، والعلو النسي بالمساواة، فقد ساوى المصنف فيه مسلما، وكأنه صافح به شيخه إسحاق الكوسج.\n(^٥) ابن عبد الحميد الرازي.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ح: ٣) عن عثمان بن أبي شيبة وإسحاق ابن راهوية، عن جرير، عن الأعمش.\nوعن أبي بكر بن أبي شيبة عن يحيى بن آدم عن قطبة بن عبد العزيز، عن الأعمش. وهو متفق عليه، أخرجه البخاري في الصحيح (كتاب الدعوات، باب التوبة، ٨/ ٦٧ - ٦٨/ ٦٣٠٨) من طريق أبي شهاب عبد ربه بن نافع عن الأعمش به، وقال: \"تابعه أبو عوانة وجرير عن الأعمش. وقال أبو أسامة: حدثنا الأعمش، حدثنا عمارة، سمعت الحارث. وقال شعبة، وأبو مسلم اسمه عبيد الله - كوفي، قائد الأعمش -: عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد. وقال أبو معاوية: حدثنا الأعمش، عن عمارة، عن الأسود، عن عبد الله ﵁. وعن إبراهيم التيمي، عن الحارث بن سويد، عن عبد الله ﵁\".","vol":"21","page":127},{"text":"١٢٠١٥ - ز - حدثنا عطية بن بقية بن الوليد، أخبرني أبي، عن الزُّبَيْدي (^١)، عن الزهري، عن سعيد بن المسيِّب، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لَلَّهُ أفرح بتوبة عبده من العَقِيم الوالد، ومن الضَّالِّ الواجد، ومن الظَّمْآن الوارد\"، وذكر الحديث (^٢).\n_________\n(^١) محمد بن الوليد بن عامر أبو الهذيل الحمصي.\n(^٢) الحديث بهذا اللفظ ضعيف - كما سيأتي بيانه - وقد تقدم الحديث أولَ الباب =\n\n⦗١٢٩⦘\n= (ح: ١٢٠٠٧ - ١٢٠١١) من رواية عدد من التابعين عن أبي هريرة ﵁، وهو متفق عليه من حديث أبي صالح عن أبي هريرة ﵁، وتفرد مسلم بروايته عن همام بن منبه والأعرج عن أبي هريرة ﵁، كما تقدم، كلهم رووه بغير هذا اللفظ، وأما بهذا اللفظ فجاء من طريق سعيد بن المسيب عن أبي هريرة ﵁، واختلف فيه سندا ومتنا.\nأخرجه المؤلف، وحسن الخلال في المجالس العشرة الأمالي (٨٦) من طريق عطية بن بقية بن الوليد، بهذا. وأتى فيها بلفظ مغاير لعامة رواياته عن أبي هريرة ﵁ وغيره من الصحابة، وفيه قال رسول الله ﷺ: \"إن الله أفرح بتوبة عبده المؤمن من الضال الواجد ومن الظمآن الوارد ومن العقيم الوالد، ومن تاب إلى الله توبة نصوحا؛ أنسى الله حافظيه، وبقاعَ أرضه خطاياه وذنوبه\" الحديث.\nقال الدارقطني: \"تفرد به عطية بن بقية عن أبيه\".\nقلت: وبقية معروف بتدليس التسوية، وإسناده هنا مسلسل بالعنعنة.\nفهو غير محفوظ بهذا اللفظ، وأما الإسناد فتوبع عليه من رواية لوين وعبد الله ابن عمران العابدي عن إبراهيم بن سعد الزهري عن الزهري عن سعيد بن المسيب عن أبي هريرة ﵁.\nأخرجه الدارقطني في العلل (٧/ ٢٧٠) عن أبي القاسم البغوي عن لوين، به بلفظ: \"لله أفرح بتوبة عبده من أحدكم بضالته بأرض المهلكة يخشى أن يقتله فيها العطش\"، وعن ابن صاعد عن عبد الله بن عمران العابدي به، بلفظ: \"إن الله لأفرح بتوبة عبده من أحدكم بضالته يجدها بأرض مهلكة يخاف يقتله العطش\".\nوقد خالفهما أبو داود الطيالسي، فرواه عن إبراهيم بن سعد عن الزهري عن أبي سلمة عن أبي هريرة ﵁. أخرجه النسائي في السنن الكبرى (١٠/ ٢٤٩/ ١١٤١١)، وقال الدارقطني في العلل (٧/ ٢٦٩): \"وكذلك رواه بقية، عن الزبيدي، عن الزهري، عن أبي سلمة، عن أبي هريرة ﵁\".\nوالطيالسي أوثق بكثير منهما، فطريقه أولى بأن تكون محفوظة. =\n\n⦗١٣٠⦘\n= وخالف معمر فرواه عن الزهري عن أبي هريرة ﵁ مرفوعا. أخرجه عبد الرزاق في التفسير (تفسير سورة حم عسق، ٣/ ١٦١/ ٢٧٣٨). وهذا منقطع بين الزهري وبين أبي هريرة ﵁.\nوفيه وجه آخر عن الزهري، علقه الدارقطني في العلل (٧/ ٢٦٩ / ١٣٤١)، فقال: \"ورواه إبراهيم بن إسماعيل بن مجمع عن الزهري عن أبي عبد الله الأغر عن أبي هريرة ﵁\".\nوأقوى هذه الوجوه هو معمر عن الزهري عن أبي هريرة ﵁، ثم الطيالسي عن إبراهيم بن سعد الزهري عن الزهري عن أبي سلمة عن أبي هريرة ﵁.\nفالظاهر أنه غير محفوظ عن سعيد بن المسيب عن أبي هريرة ﵁، وأما لفظ عطية بن بقية به فشاذ. والله أعلم","vol":"21","page":128},{"text":"١٢٠١٦ - حدثنا إبراهيم بن مرزوق (^١)، وأحمد بن يحيى السابري، وأبو أمية (^٢)، قالوا: حدثنا عمر بن يونس، حدثنا عكرمة بن عمار، حدثنا إسحاق بن عبد الله بن أبي طلحة، حدتني أنس بن مالك - وهو عمه -، قال: قال رسول الله ﷺ: \"لله أشد فرحا بتوبة عبده حين يتوب إليه من أحدكم كان على راحلته بأرض (^٣) فلاة، فانفلتت منه، وعليها طعامه وشرابه، فأَيِس منها، فأتَى شجرةً فاضطجع في ظِلِّها، قد أَيِس من راحلته، بينا هو كذلك إذا هو بها قائمة عنده، فقام فأخذ بخِطامها\" (^٤).\n_________\n(^١) ابن دينار الأموي أبو إسحاق البصري.\n(^٢) محمد بن إبراهيم بن مسلم البغدادي الطرسوسي الثغري.\n(^٣) في الأصل: \"بالأرض\"، والصواب ما أثبت.\n(^٤) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٤، ح: ٧ - ٢٧٤٧) عن محمد بن الصباح وزهير بن حرب، عن عمر بن يونس، به مثله.\nوالمصنف ساوى فيه مسلما، وهذا من فوائد الاستخراج.=","vol":"21","page":130},{"text":"١٢٠١٧ - حدثنا أحمد بن يوسف السلمي، حدثنا النضر بن محمد (^١)، حدثنا عكرمة بن عمار، قال: حدثنا إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"إن الله أشدُّ فرحًا بتوبة أحدكم من الذي يخرج حتى إذا كان بأرضٍ فلاةٍ، معه راحلته وزاده، عليها ماؤه، فأضلَّها (^٢)، فأتى شجرة فنام في ظلها، قد أيس منها، فانتبه فإذا هي عنده، فأخذ بخِطامها، فقال من الفرح: اللهم أنا ربك وأنت عبدي، من شدة الفرح لا يدري ما يقول.\nقال: فقال الله ﷿: إذا دنا عبدي شبرا (^٣) دنوت منه ذراعا، فإذا دنا مني ذراعا دنوت منه باعا، وإذا أتاني يمشي أتيته هرولة\" (^٤). الفضل (^٥).\n_________\n(^١) الجرشي أبو محمد اليمامي.\n(^٢) أي فقدها، انظر: شرح صحيح مسلم للنووي (١٧/ ١٠٠).\n(^٣) في إتحاف المهرة (١/ ٤٠٩/ ٣٢٥): \"إذا دنا عبدي مني شبرا\".\n(^٤) تقدم تخريجه في الحديث السابق.\n(^٥) كذا في الأصل، ولم يتبين لي وجهه، إلا أن يكون توجيها للحديث، بأنه يعني بيان الفضل، وهذا المعنى للحديث فسره جماعة من أئمة السنة، أي من تقرب لله شبرًا بالعمل تقرب الله إليه بالثواب باعًا كما قال إسحاق بن راهويه (كما في مسائل أحمد وإسحاق، رواية حرب الكرماني ص ٣٤٥)، والأعمش (كما في جامع الترمذي انظر: الحديث رقم ٣٦٠٣)، وانظر أيضًا: مجموع الفتاوي لابن تيمية (٥/ ٢٣٨، ٥١٠)، (٣٥/ ٣٧١)، شرح كتاب التوحيد من صحيح البخاري للغنيمان (١/ ٢٧١) =\n\n⦗١٣٢⦘\n= تأويل مختلف الحديث لابن قتيبة (صـ ٢٠٩)، إبطال التأويلات لأبي يعلى (٢/ ٢٨٩).","vol":"21","page":131},{"text":"١٢٠١٨ - وحدثنا يعقوب بن سفيان الفارسي، حدثنا عمرو بن عاصم (^١)، حدثنا همام (^٢)، حدثنا قتادة، عن أنس بن مالك، أنَّ رسول الله ﷺ، قال: \"لَلَّهُ أشدُّ فرحا بتوبة عبده من أحدكم يستيقظ على بعيره، وقد أضله بأرض فلاة\" (^٣).\n_________\n(^١) ابن عبيد الله الكلابي القيسي أبو عثمان البصري.\n(^٢) ابن يحيى بن دينار العوذى البصرى.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٥، ح: ٨ - ٢٧٤٧)، عن هداب بن خالد عن همام به مثله.\nوالحديث متفق عليه، أخرجه البخاري في الصحيح (كتاب الدعوات، باب التوبة، ٨/ ٦٨/ ٦٣٠٩) عن هداب بن خالد، ومن طريق حبان، كلاهما عن همام به، نحوه.","vol":"21","page":132},{"text":"١٢٠١٩ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا حماد (^٢)، عن قتادة، عن أنس، أنَّ النبي ﷺ، مثله (^٣).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي.\n(^٢) هو حماد بن سلمة بن دينار البصري.\n(^٣) الحديث تقدم تخريجه في الذي قبله.","vol":"21","page":132},{"text":"١٢٠٢٠ - حدثنا محمد بن عبد الحكم القِطْري (^١) الرَّملي، وجعفر بن محمد القلانسي، قالا: حدثنا آدم بن أبي إياس، حدثنا شيبان (^٢)، عن قتادة، عن أنس، قال: قال رسول الله ﷺ: \"لله أشد فرحا بتوبة عبده من الذي يستيقظ\n\n⦗١٣٣⦘\nعلى بعيره بأرض فلاة\"، قال القِطْري: \"على بعيره، وقد أضله\" (^٣).\n_________\n(^١) بكسر القاف وسكون الطاء. انظر: الإكمال لابن ماكولا (٧/ ١١٥)، الأنساب للسمعاني (١٠/ ٤٥٦/ ٣٢٦٨).\n(^٢) ابن عبد الرحمن النحوي.\n(^٣) تقدم تخريجه في الحديث (ح: ١٢٠١٨).","vol":"21","page":132},{"text":"١٢٠٢١ - حدثنا الصَّغاني (^١)، حدثنا عاصم بن علي (^٢)، حدثنا عبيد الله بن إياد، حدثنا إياد (^٣)، عن البراء بن عازب، عن رسول الله ﷺ قال: \"تقولون (^٤) بفرح الرجل انفلتت منه راحلته، تَجُرُّ بزِمامِها (^٥) بأرضٍ قَفْرٍ (^٦) ليس بها طعام ولا شراب، فطلبها، ليس له طعام ولا شراب (^٧)، فطلبها حتى شق عليه، ثم مرَّت بجِذْل (^٨) شجرة فتعلَّقت زِمامُها، فوجدها متعلِّقة؟ \" فقلنا: شديد، يا رسول الله! فقال رسول الله ﷺ: \"أما والله! لَلَّهُ\n\n⦗١٣٤⦘\nأشدُّ فرحا بتوبة عبده، من الرجل براحلته\" (^٩).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن عاصم الواسطي.\n(^٣) ابن لَقِيط السدوسي.\n(^٤) هكذا في الأصل، بتقدير أداة الاستفهام، وفي صحيح مسلم: \"كيف تقولون\".\n(^٥) زمام على وزن فِعال - بكسرِ الفاء -، هو الحبل يجعل في أنف الناقة لتنقاد.\nانظر: غريب الحديث لابن قتيبة (١/ ٤٤٤، ٢/ ٣٠٤)، النهاية (٢/ ٣١٤)، تفسير غريب ما في الصحيحين البخاري ومسلم (ص: ١٦٤)، معجم ديوان الأدب (باب فِعال بكسرِ الفاء، ١/ ٤٦٧، وبابُ فِعال بكسْرِ الفاء، ٣/ ٩٤).\n(^٦) هي الأرض الخالية التي لا ماء بها، انظر: النهاية (٤/ ٨٩).\n(^٧) هكذا في الأصل، وفي صحيح مسلم: \"وعليها له طعام وشراب\"، وهو أولى.\n(^٨) بِكَسْر الْجِيم وَفتحهَا، وتصغيره جذيل، وهو أصل الشجرة المقطوع، وقد يسمى العود جذلا. انظر: غريب الحديث لابن قتيبة (١/ ٣٢٣)، تفسير غريب ما في الصحيحين البخاري، ومسلم (ص: ٤٠، ١٣١).\n(^٩) أخرجه مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٤، ح: ٦ - ٢٧٤٦) عن يحيى بن يحيى وجعفر بن حميد عن عبيد الله بن إياد بن لقيط، به نحوه.\nوفي رواية المؤلف من فوائد الاستخراج التصريح بالتحديث بين عبيد الله بن إياد وبين أبيه، وهو معنعن عند مسلم.","vol":"21","page":133},{"text":"١٢٠٢٢ - ز - حدثني بحشل الواسطي (^١)، قال: حدثني عبد الحميد بن بيان، حدثنا إسحاق الأزرق (^٢)، أخبرنا سعيد بن إياس الجُرَيري، عن أبي عثمان النَّهْدي، عن سلمان الفارسي، رفع الحديث، أنّه قال: \"إذا تقرب إلي عبدي شبرا تقربت إليه ذراعا، وإذا تقرب إلي ذراعا تقربت إليه باعا، وإذا أتاني يمشي أتيته أُهَرْول\" (^٣).\n\n⦗١٣٥⦘\nروى مسلم (^٤) عن عبيد الله بن معاذ، قال: حدثنا أبي (^٥)، حدثنا أبو يونس (^٦)، عن سماك بن حرب، قال: خطب النعمان بن بشير، فقال: \"لَلَّهُ أشدُّ فرحا بتوبة عبده من رجل حمل زاده ومزاده (^٧) على بعير، ثم سار (^٨) حتى كان بفلاة من الأرض، فأدركته القائلة\" - وذكر الحديث - وقال في آخره: قال سماك: فزعم الشعبي أنَّ النعمان رفع هذا الحديث إلى النبي ﷺ، وأما أنا فلم أسمعه (^٩).\n_________\n(^١) أسلم بن سهل بن أسلم بن زياد، أبو الحسن.\n(^٢) إسحاق بن يوسف بن مرداس القرشي المخزومي.\n(^٣) أخرجه البزار في مسنده (٦/ ٥٠٣/ ٢٥٤٣) عن محمد بن حرب، والطبراني في المعجم الكبير (٦/ ٢٥٤/ ٦١٤١) من طريق عاصم بن علي، كلاهما عن إسحاق الأزرق، به مثله.\nقال الدارقطني: تفرد به إسحاق الأزرق عن الجُرَيري مرفوعا. انظر: أطراف الغرائب والأفراد (٣/ ١٢٧/ ٢٢٢٧).\nورجاله ثقات إلا أن سعيد بن إياس الجُرَيري كان اختلط بأخرة، وسماع إسحاق الأزرق عنه بعد التغير، كما في الاغتباط بمن رمي من الرواة بالاختلاط (رقم: ٣٩).\nويظهر من كلام الدارقطني أن غير إسحاق الأزرق يروونه عن الجُرَيري موقوفا، =\n\n⦗١٣٥⦘\n= والكلام على تفرد الإسناد فقط، والمتن صحيح يشهد له مرفوعا ما تقدم عن أبي هريرة ﵁ مما هو متفق عليه برقم (١٢٠٠٧)، وعن أنس ﵁ برقم (١٢٠١٦).\n(^٤) صحيح مسلم (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٣، ح ٥ - ٢٧٤٥).\n(^٥) معاذ بن معاذ بن نصر العنبري.\n(^٦) سليم بن جبير الدوسي المصري.\n(^٧) بفتح الميم، قال القاضي: كأنه اسم جنس للمزادة وهي القمرية العظيمة، سميت بذلك لأنه يزاد فيها جلد آخر. (انظر: شرح صحيح مسلم للنووي ١٧/ ٩٧).\n(^٨) كذا في صحيح مسلم، والمصنف ﵀ نقل هذا النص من صحيح مسلم، وجاء في الأصل: \"وساق\".\n(^٩) يعني أن سماكا لم يسمعه عن النعمان ﵁ مرفوعا، وإنما قوله موقوفًا بقوله: \"خطب النعمان ﵁ فقال … \"، وهذه الرواية الموقوفة تفرد بها الإمام مسلم دون أصحاب الكتب الستة، وكان النعمان بن بشير ﵁ سمع هذا الحديث المرفوع، فقال في خطبته دون أن ينسبه إلى رسول الله ﷺ، فرواه سماك من قوله، ثم حدث النعمان ﵁ إلى الشعبي فرفعه، هذا توجيه رواية مسلم في الصحيح (انظر تكملة فتح الملهم ١٢/ ٧)، =\n\n⦗١٣٦⦘\n= وسيأتي للمصنف ﵀ ذكر الروايات عن سماك عن النعمان به مرفوعًا، فهذا يدل على صحته على الوجهين والله أعلم، وهذا من فوائد الاستخراج.","vol":"21","page":134},{"text":"١٢٠٢٣ - حدثنا الصَّغاني (^١)، حدثنا حسن الأَشْيَب (^٢)، حدثنا حماد بن سلمة، عن سِماكٍ، عن النعمان بن بشير، قال (^٣): أظنه عن رسول الله ﷺ. ح\nوحدثنا أبو أمية (^٤)، ومحمد بن حيوية (^٥)، قالا: حدثنا محمد بن سعيد بن الأصبهاني (^٦).\nوحدثنا الصغاني أيضا، حدثنا عبد الرحمن بن صالح (^٧)، حدثنا شريك (^٨)، عن سماك (^٩)، عن النعمان بن بشير، قال: قال النبي ﷺ: \"لله أشدّ فرحا\". وذكر الحديث، هذا لفظ الصغاني.\nوقال محمد بن حيوية: قال النبي ﷺ: \"والله! لَلَّهُ أفرح بتوبة العبد من\n\n⦗١٣٧⦘\nرجل كان في سفر، ومعه راحلته، عليها (^١٠) متاعه وزاده وطعامه وشرابه، فنزل في ظل شجرة ونام عندها، فاستيقظ فإذا راحلته قد ضلت، فأشرف (^١١) شرفا، فنظر فلم ير شيئا، وأشرف شرفا فنظر فلم ير شيئا، حتى ثلاث أو أربع، قال: فقال: والله لأرجعنَّ إلى موضعي الذي كنت فيه حتى أموت، قال: فرجع فإذا هو براحلته في مكانها، وهي تجُرُّ خِطَامَها (^١٢)، فاللهُ أفرح بتوبة العبد منه براحلته\" (^١٣).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن موسى البغدادي.\n(^٣) يعني حماد بن سلمة، كما سيأتي في التخريج.\n(^٤) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٥) محمد بن يحيى بن موسى الإسفراييني.\n(^٦) محمد بن سعيد بن سليمان بن عبد الله الكوفي ابن الأصبهاني، يلقب حمدان.\n(^٧) الأزدي العتكي الكوفي.\n(^٨) ابن عبد الله النخعي القاضي.\n(^٩) ابن حرب الذهلي الكوفي.\n(^١٠) في الأصل: \"عليه\"، والصواب ما أثبت، كما تقدم في حديث عبد الله بن مسعود ﵁ بالأرقام (١٢٠١٣، ١٢٠١٤)، وحديث أنس ﵁ بالرقم (١٢٠١٦)، وذلك لعود الضمير إلى \"الراحلة\"، وهي مؤنثة.\n(^١١) الشرف من الأرض: مكان المرتفع (انظر شرح مسلم للنووي ١٧/ ٩٨)، (تكملة فتح الملهم ١٢/ ٧).\n(^١٢) أي زمامها. (انظر: مختار الصحاح صـ ١٨١)، وقد تقدم معنى الزمام تحت حديث (١٢٠٢١).\n(^١٣) الحديث رواه المؤلف من طريقين عن سماك بن حرب عن النعمان بن بشير ﵄.\n١ - رواه من طريق حماد بن سلمة عن سماك، وجاء فيه: أظنه عن رسول الله ﷺ، على الشك.\n٢ - عن شريك عن سماك عن النعمان ﵁ مرفوعا، دون شك.\nأما حديث حماد بن سلمة فاختلف عليه في رفعه ووقفه، فرواه أبو داود الطيالسي (٢/ ١٤٢/ ٨٣١)، وموسى بن إسماعيل التبوذكي عند إبراهيم الحربي في غريب الحديث (٣/ ٩٤٢)، عن حماد به موقوفا.\nوأخرجه الإمام أحمد في المسند (٣٠/ ٣٥٨/ ١٨٤٠٨) عن حسن - وهو الأشيب الذي أخرجه من طريقه المؤلف - وبهز، عن حماد بن سلمة به مرفوعا على الظن، وبين بهز أن قوله: \"أظنه عن النبي ﷺ\" هو لحماد بن سلمة، وليس لسماك.\nورواه النضر بن شميل عن حماد بن سلمة به مرفوعا بلا شك. أخرجه الدارمي في =\n\n⦗١٣٨⦘\n= السنن (٣/ ١٧٩٣/ ٢٧٧٠)، والبزار في مسنده (٨/ ١٨٧/ ٣٢٢٠)، والحاكم في \"المستدرك\" (٤/ ٢٧١/ ٧٦١٠) من ثلاث طرق عن النضر بن شميل به.\nقال البزار: لا نعلم أحدا أسنده عن حماد بن سلمة عن سماك عن النعمان عن النبي ﷺ إلا النضر بن شميل، ويرويه غيره موقوفا. مسند البزار (٨/ ١٨٨).\nوأصح هذه الأوجه عن سماك هو الوجه الأول موقوفا، وبه رواه الإمام مسلم في الصحيح (كتاب التوبة، باب في الحض على التوبة والفرح بها، ٤/ ٢١٠٣، ح: ٥ - ٢٧٤٥) والطبراني في المعجم الكبير (من ج ٢١/ ٩٤ - ٩٥/ ٩٨)، وقوام السنة الأصبهاني في الحجة في بيان المحجة (١/ ٤٧٩/ ٢٧٨) من طريقي معاذ بن معاذ بن نصر العنبري ومحمد بن أبي عدي، عن أبي يونس حاتم بن أبي صغيرة القشيري.\nوأخرجه هناد بن السري في الزهد (٢/ ٤٤٩) عن أبي الأحوص، كلاهما عن سماك به موقوفا، زاد أبو يونس: قال سماك: فزعم الشعبي أن النعمان رفع هذا الحديث إلى النبي ﷺ، وأما أنا فلم أسمعه.\nوأما الطريق الثاني عند المؤلف؛ عن شريك عن سماك عن النعمان ﵁ مرفوعا، دون شك: فأخرجه الإمام أحمد (٣٠/ ٣٧٤/ ١٨٤٢٣)، والبزار (٨/ ١٨٨/ ٣٢٢١)، والطبراني في المعجم الكبير (من جـ ٢١/ ١٠٩/ ١٢١) من طريق محمد بن سعيد بن الأصبهاني، وأحمد بن عبد الملك الحراني، ويحيى الحماني، ثلاتتهم عن شريك عن سماك به مرفوعا.\nومن أوقفه عن سماك عن النعمان ﵁ أكثر وأوثق، وأما شريك فهو ابن عبد الله النخعي الكوفي أبو عبد الله القاضي، وهو صدوق، يخطئ كثيرا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عادلا فاضلا، كما في تقريب التهذيب (٢٧٨٧)، ومن حدث به عنه لم يذكروا فيمن أخذ عنه قبل تغيره.\nوتقدم تصريح سماك بأنه لم يسمعه عن النعمان ﵁ مرفوعا، وإنما سمع رفعه عن الشعبي عن النعمان ﵁، فالمحفوظ فيه عن سماك عن النعمان ﵁ هو الوقف، وصح رفعه أيضا، ولكن من روايته عن الشعبي عن النعمان بن بشير، كما أخرجه مسلم في الصحيح وغيره. والله أعلم","vol":"21","page":136},{"text":"<span data-type='title' id=toc-1488>باب الترغيب في الاستغفار من الذنوب، وأنَّ المستغفر من الذنب يغفر له، وأنَّ أرجى ساعة يكون فيها المسلم وأرقه قلبا عند الذكر.</span>","vol":"21","page":139},{"text":"١٢٠٢٤ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، قال: قرأنا على عبد الرزاق (^٢)، عن معمر (^٣)، عن جعفر بن برقان، عن يزيد بن الأصم (^٤)، عن أبي هريرة، قال: قال رسول الله ﷺ: \"والذي نفسي بيده! لو لم تذنبوا لذهب الله بكم، ولجاء بقوم يذنبون فيستغفرون الله فيغفر لهم\" (^٥).\nرواه ابن وهب، عن عياض بن عبد الله، عن إبراهيم بن عبيد بن رفاعة، عن محمد بن كعب، عن أبي صِرْمة (^٦)، عن أبي أيوب (^٧)، عن النبي ﷺ (^٨)\n_________\n(^١) الدبري.\n(^٢) ابن همام الصنعاني.\n(^٣) ابن راشد البصري.\n(^٤) العامري، الكوفي.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة، ٤/ ٢١٠٦، ح: ١١ - ٢٧٤٩) عن محمد بن رافع، عن عبد الرزاق، به مثله.\n(^٦) الأنصاري المازني، واختلف في اسمه ﵁. انظر: الإصابة لابن حجر (٧/ ١٨٤/ ١٠١٣٩).\n(^٧) خالد بن زيد الأنصاري ﵁.\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة، ٤/ ٢١٠٥، ح: ١٠ - ٢٧٤٨) عن هارون بن سعيد الأيلي عن ابن وهب، به نحوه.","vol":"21","page":139},{"text":"١٢٠٢٥ - حدثنا الصَّغَاني (^١)، حدثنا مُعلَّى بن منصور، حدثنا الليث بن سعد، ح.\nوحدثنا عمران بن بكار البزاز الحمصي، حدثنا العباس بن طالب (^٢)،\n\n⦗١٤١⦘\nحدثنا الليث بن سعد، عن محمد بن قيس -قاصِّ عمرَ بن عبد العزيز- عن أبي صِرمة، عن أبي أيوب، قال: قال النبي ﷺ:\"لولا أنكم تذنبون لخلق الله خلقا يذنبون، ثم يستغفرون الله فيغفر لهم\" (^٣).\n_________\n(^١) محمد بن إسحاق، البغدادي.\n(^٢) أبو عمر - وقيل: أبو الفضل - الأزدي البصري، نزيل مصر، وتوفي بها سنة ٢١٧ هـ.\nقال ابن معين: \"صاحب حديث، ولكنه تحول من البصرة إلى مصر فكتبوا في كتابه\". المجروحين لابن حبان في ترجمة سعيد بن هبيرة (١/ ٤١١/ ٤٠١).\nوقال أبو زرعة: \"ليس بذاك\"، وقال أبو حاتم الرازي: \"روى حديثًا عن يزيد ابن زريغ فأنكره يحيى بن معين، ووهَّى أمره قليلا\". الضعفاء لأبي زرعة الرازي مع سؤالات البرذعي (٢/ ٥٣٧)، الجرح والتعديل (٦/ ٢١٦/ ١١٨٦).\nوابن معين قال فيه: \"والله ما حدث به يزيد بن زريع قط، ولا سمعه شعبة من عمرو بن مرة …، سرقوه من حديث الهيثم بن عدي عن عبد الله بن عمرو بن مرة\"، وهكذا نص الإمام أحمد أنه من حديث الهيثم بن عدي. انظر: تاريخ بغداد وذيوله (٧/ ١٢٢ - ١٢٣).\nقال ابن حجر في لسان الميزان (٤/ ٤٠٨/ ٤١٠٩): \"فالظاهر أن العباس سرقه أيضا … والهيثم بن عدي كذبوه\".\nوذكره ابن حبان في الثقات (٨/ ٥١٠)، وقال ابن عدي في الكامل (٤/ ١٧٤)، في حديثين رواهما عنه زكريا بن يحيى أبو يحيى الوقار المصري: \"زكريا يضع الحديث ويوصلها … وهذان الحديثان باطلان، والعباس بن طالب صدوق بصري، سكن مصر، لا بأس به\"، واقتبسه عنه ابن طاهر في ذخيرة الحفاظ (١/ ٢٧٥/ ١٩٥)،، فقال: \"العباس بصري صدوق، والوقار مصري كذاب\".\nويتلخص من هذه الأقوال أنه صدوق في نفسه، ولكنه لغفلة فيه كانوا بمصر =\n\n⦗١٤١⦘\n= يدخلون في كتابه الأباطيل، فيحدث بها دون أن يشعر، وعليه وهن أمره، وضعف فيما يتفرد به عن الثقات. والله أعلم\nوانظر: ميزان الاعتدال (٢/ ٣٨٤/ ٤١٦٨)، الثقات لابن قطلوبغا (٥/ ٤٥٣ - ٤٥٤/ ٥٦٤١)، التذييل على كتب الجرح والتعديل (١/ ١٥٣ / ٤١٤).\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة، ٤/ ٢١٠٥، ح: ٩ - ٢٧٤٨) عن قتيبة بن سعيد عن الليث به.","vol":"21","page":140},{"text":"١٢٠٢٦ - حدثنا نصر بن مرزوق، أخبرنا القاسم بن كثير (^١)، قال: سمعت خالد بن حُمَيد المِهْري، عن الليث بن سعد- بإسناده- سمع أبا أيوب حين حضرته الوفاة، قال: قد كنت كتمت عنكم شيئا سمعته من رسول الله ﷺ، سمعته يقول: \"لولا أنكم تذنبون لخلق الله خلقا يذنبون فيغفر لهم\" (^٢).\n_________\n(^١) ابن النعمان الإسكندراني القاضي.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":141},{"text":"١٢٠٢٧ - حدثنا عباس الدوري (^١)، حدثنا يحيى بن إسحاق السَّالحَيْني (^٢)، حدثنا الليث بن سعد، عن محمد بن قيس، عن أبي صِرْمة،\n\n⦗١٤٢⦘\nعن أبي أيوب الأنصاري، أنه لما حضرته الوفاة قال: أيها الناس! كتمتكم حديثا، وقد بدا لي أن أحدثكم به، سمعت رسول الله ﷺ يقول: \"لو أنكم لا تذنبون لخلق الله خلقا يذنبون، فيغفر لهم\" (^٣).\n_________\n(^١) ابن محمد، أبو الفضل البغدادي.\n(^٢) بفتح السين واللام كسر الحاء، ويقال لها سيلحين أيضا، بفتح السين المهملة وسكون الياء آخر الحروف وفتح اللام بعدها الحاء المهملة المكسورة ثم بعدها ياء أخرى وفي آخرها النون، وهي قرية قديمة من سواد بغداد، على طريق الأنبار، قريبة من تل\n\n⦗١٤٢⦘\n= عقرقوف، بينها وبين بغداد ثلاثة فراسخ. انظر: الأنساب للسمعاني، (٧/ ٢٢/ ٢٠٠٧، ٧/ ٣٥٠/ ٢٢٤٤)، معجم البلدان للحموي (٣/ ١٧٢، ٢٦٨ - ٢٩٩).\n(^٣) تقدم تخريجه في حديث (١٢٠٢٥).","vol":"21","page":141},{"text":"<span data-type='title' id=toc-1489>باب السنة في ذكر الإمام والمذكِّرِ أصحابَه بالجنة والنار، والترغيب فيه، والدليل علي أن أصله (^١) فيما يكون في القلب (^٢)، وأرَقَّه عند الذكر، وأنه العظة.</span>\n_________\n(^١) أي أصل الذكر والتذكير في الخطب.\n(^٢) أي مؤثرا في القلب.","vol":"21","page":143},{"text":"١٢٠٢٨ - حدثنا الصَّغَاني (^١)، ومحمد بن علي الرقِّي، وأبو أمية (^٢)، قالوا: حدثنا أبو نعيم (^٣)، حدثنا سفيان الثوري (^٤)، عن سعيد الجريري (^٥)، عن أبي عثمان النَّهدي (^٦)، عن حنظلة الكاتب الأُسَيْدي، قال:\"كنا عند رسول الله، فذكرنا بالجنة والنار حتى كأَنَّ (^٧) رأي أعيننا، فقمت إلى أهلي وولدي فضحكت ولعبت، فذكرت الذي كنا فيه، فخرجت فلقيت أبا بكر، فقلت: نافقت نافقت! قال أبو بكر: إنا لنفعله، فذهب حنظلة فذكره للنبي ﷺ، فقال: \"يا حنظلة! لو أنكم تكونون كما تكونون عندي لصافحتكم الملائكة على فُرُشكم وطُوُقكم -أو\n\n⦗١٤٤⦘\nكلمة نحو هذا- يا حنظلة! ساعة وساعة\" (^٨).\n_________\n(^١) محمد بن إسحاق.\n(^٢) محمد بن إبراهيم بن مسلم الطَّرسوسي.\n(^٣) الفضل بن دكين الكوفي.\n(^٤) ابن سعيد بن مسروق.\n(^٥) ابن إياس، البصري.\n(^٦) عبد الرحمن بن مُلِّ، الدمشقي.\n(^٧) أي كأنهما، بتقدير اسمه، وهو الضمير \"هما\".\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب فضل دوام الذكر والفكر في أمور الآخرة ..، ٤/ ٢١٠٧، ح: ١٣ - ٢٧٥٠) عن زهير بن حرب، عن أبي نعيم الفضل بن دكين به، وأحال متنه على حديثي جعفر بن سليمان وعبد الوارث التاليين، والمصنف ساقه بلفظه، وهذا من فوائد الاستخراج، ومنها أيضا العلو النسبي بالمساواة، فقد ساوى مسلما في إسناده، فكأنه صافح شيخ مسلم فيه.","vol":"21","page":143},{"text":"١٢٠٢٩ - حدثنا محمد بن علي بن ميمون، قال: حدثنا الفِرْيابي (^١)، حدثنا سفيان (^٢)، عن سعيد الجُرَيْري (^٣)، عن أبي عثمان النَّهْدي، عن حنظلة الكاتب الأُسَيدي، قال: \"كنا عند النبي ﷺ ذات يوم، فذكر الجنة والنار حتى كأنَّا رأيَ عينٍ -بمثله-، فأتيت النبي ﷺ فقلت: كنا عندك فتذاكرنا الجنة والنار حتى كأنَّا رأيَ عَينٍ، فقمت إلى أهلي، فضحكت ولعبت، فقال النبيّ ﷺ: \"يا حنظلة! ساعة وساعة، لو كنتم تكونون عند أهاليكم كما تكونون عندي؛ لصافحتكم الملائكة\" (^٤).\n_________\n(^١) محمد بن يوسف بن واقد بن عثمان.\n(^٢) ابن سعيد بن مسروق الثوري.\n(^٣) ابن إياس، البصري.\n(^٤) تقدم تخريجه في الذي قبله، والمؤلف قد ساوى فيه مسلما، وهذا من فوائد الاستخراج.","vol":"21","page":144},{"text":"١٢٠٣٠ - حدثنا إسماعيل القاضي (^١)، حدثنا العباس بن الوليد النَّرْسي، حدثنا جعفر بن سليمان (^٢)، عن سعيد بن إياس الجريري، عن\n\n⦗١٤٥⦘\nأبي عثمان النهدي، عن حنظلة -قال: قال (^٣): وكان من كتاب رسول الله ﷺ- قال: \"لقيني أبو بكر، فقال: كيف أنت، يا حنظلة؟ قال: فقلت: نافق حنظلة يا أبا بكر!، قال: سبحان الله! ما تقول؟ قال: قلت: نكون عند رسول الله ﷺ، يذكرنا بالنار حتى كأنا رأي عين، فإذا خرجنا من عند رسول الله ﷺ عافَسْنا (^٤) الأزواج والأولاد والضيعات (^٥)، نسينا كثيرا، فقال أبو بكر: فوالله! إنّا لنلقى مثل هذا، فانطلقت أنا وأبو بكر، حتى دخلنا على رسول الله ﷺ، فقال له ما شأنك؟ فقال: نافق حنظلة، يا رسول الله! - ثلاث مرات-، قال: \"وما ذاك؟ \" قلت: يا رسول الله! نكون عندك، تذكرنا بالنار والجنة كأنَّا رأيَ عَيْن، فإذا خرجنا من عندك عافَسْنا الأزواج والأولاد والضَّيعاتِ، نسينا كثيرا، فقال رسول الله ﷺ: \"والذي نفسي بيده! إن لو تكونون على ما تكونون عندي في الذكر، لصافحتكم الملائكة على فُرُشكم وفي طُرُقكم، يا حنظلة ساعةً وساعةً، ساعةً وساعةً، ثلاثا\" (^٦).\n\n⦗١٤٦⦘\nرواه عبد الوارث (^٧)، عن سعيد الجريري (^٨)، عن أبي عثمان النهدي، عن حنظلة، قال: \"كنّا عند النبّي ﷺ فوعظنا\"، الحديث (^٩).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد.\n(^٢) الضبعي، البصري.\n(^٣) هكذا في الأصل، بتكرار \"قال\".\n(^٤) أي عالجنا، ومارسنا، ولاعبنا. انظر: النهاية في غريب الحديث والأثر (٣/ ٢٦٣).\n(^٥) جمع ضيعة، وهي معاش الرجل من مال أو حرفة أو صناعة. (انظر شرح صحيح مسلم للنووي ١٧/ ١٠٤).\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة، ٤/ ٢١٠٦، ح: ١٢ - ٢٧٥٠) عن يحيى بن يحيى التميمي وقطن بن نسير عن جعفر بن سليمان، به مثله.\n(^٧) ابن سعيد العنبري، مولاهم البصري.\n(^٨) ابن إياس البصري.\n(^٩) أخرجه مسلم في الصحيح (كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة، ٤/ ٢١٠٧، ح: ١٣ - ٢٧٥٠) عن إسحاق بن منصور عن عبد الصمد بن عبد الوارث، عن أبيه، له نحو.","vol":"21","page":144},{"text":"<span data-type='title' id=toc-1490>باب بيان سعة رحمة الله، أنَّ العبد لا ينبغي له أن يتكل على رحمته، ولا ييأس منها حتى يكون الخوف والرجاء سواء.</span>","vol":"21","page":147},{"text":"١٢٠٣١ - حدثنا يونس بن عبد الأعلى (^١)، حدثنا أنس بن عياض (^٢)، عن الحارث بن أبي ذُباب (^٣)، عن عطاء بن مِيْناء (^٤)، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"لما قضى الله الخلق كتب في كتابه على نفسه، فهو موضوع عنده: إنَّ رحمتي تغلب غضبي\" (^٥).\n_________\n(^١) ابن ميسرة الصدفي، المصري.\n(^٢) ابن ضمرة، أبو ضمرة المدني.\n(^٣) الحارث بن عبد الرحمن بن عبد الله بن سعد -ويقال: المغيرة- بن أبي ذباب الدوسى المدنى. وذُباب: بذال معجمة مضمومة، بعدها باء مخففة معجمة بواحدة. انظر: الإكمال لابن مكولا (٣/ ٣٠٨).\n(^٤) المدني أبو معاذ. ومِيْناء: بكسر الميم، وبعد الياء نون يمد ويقصر، فمن مده كتبه بالألف ومن قصره كتبه بالياء. انظر: الإكمال لابن ماكولا (٧/ ٢٣٦).\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨، ح: ١٦ - ٢٧٥١) عن علي بن خشرم عن أبي ضمرة عن الحارث بن عبد الرحمن، به مثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ ٩/ ١٦٠ / ٧٥٥٣، ٧٥٥٤) من طريقين عن أبي رافع، عن أبي هريرة ﵁. وخرجاه أيضا من طرق أخرى ستأتي عند المؤلف.","vol":"21","page":147},{"text":"١٢٠٣٢ - حدثنا البِرْتي القاضي (^١)، حدثنا القعني (^٢)، حدثنا\n\n⦗١٤٨⦘\nالمغيرة بن عبد الرحمن (^٣)، عن أبي الزناد (^٤)، عن الأعرج (^٥)، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لما خلق الله الخلق كتب في كتابه، فهو عنده فوق العرش: إنَّ رحمتي غلبت غضي\" (^٦).\n_________\n(^١) أحمد بن محمد بن عيسى البغدادي.\n(^٢) عبد الله بن مسلمة بن قعنب.\n(^٣) الحزامي، المدني.\n(^٤) عبد اللّه بن ذكوان القرشي، المدني.\n(^٥) عبد الرحمن بن هرمز، المدني.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٧، ح: ١٤ - ٢٧٥١) عن قتيبة بن سعيد، عن المغيرة الحزامي به.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب التوحيد، باب وكان عرشه على الماء، ٩/ ١٢٥/ ٧٤٢٢) من طريق شعيب بن أبي حمزة، وفي التوحيد أيضا (باب قوله تعالى: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ﴾ ٩/ ١٣٥ / ٧٤٥٣) من طريق مالك، عن أبى الزناد، به نحوه.","vol":"21","page":147},{"text":"١٢٠٣٣ - حدثنا أبو إسماعيل الترمذي (^١)، حدثنا الحميدي (^٢)، حدثنا ابن عيينة (^٣)، عن أبي الزناد (^٤)، عن الأعرج (^٥)، عن أبي هريرة، عن النبي ﷺ، قال: \"قال الله سبقت رحمتي غضبي\" (^٦).\n_________\n(^١) محمد بن إسماعيل.\n(^٢) عبد الله بن الزبير بن حميد، القرشي، المكي.\n(^٣) سفيان بن عيينة، الهلالي مولاهم.\n(^٤) عبد الله بن ذكوان القرشي، المدني.\n(^٥) عبد الرحمن بن هرمز، المدني.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨،=\n\n⦗١٤٩⦘\n= ح: ١٥ - ٢٧٥١) عن زهير بن حرب عن سفيان بن عيينة به، مثله.\nرواية المؤلف هنا من رواية الحميدي عن ابن عيينة، وهو من أوثق أصحاب ابن عيينة عنه، وهذا من فوائد الاستخراج.\nوهو عند الحميدي في المسند (٢/ ٢٧٣ /١١٦٠)، بمثله.","vol":"21","page":148},{"text":"١٢٠٣٤ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب (^٢)، أخبرني يونس بن يزيد (^٣)، عن ابن شهاب (^٤)، أنَّ سعيد بن المسيب أخبره، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"جعل الله الرحمة مائة جزء، فأمسك عنده تسعة وتسعين، وأنزل في الأرض جزءا واحدا، فمن ذلك الجزء يتراحم الخلائق، حتى ترفع الدابة حافرها عن ولدها، خشية أن تصيبه\" (^٥).\n_________\n(^١) الصدفي المصري.\n(^٢) عبد الله بن وهب المصري.\n(^٣) الأيلي.\n(^٤) محمد بن مسلم بن عبيد اللّه بن عبد اللّه بن شهاب الزهري.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨ /١٧ - ٢٧٥٢) عن حرملة بن يحيى التجيبي عن ابن وهب، به مثله.\nورواية المؤلف هنا عن يونس بن عبد الأعلى عن ابن وهب، وهو أعلى أصحاب ابن وهب وأثبتهم عنه، كما تقدم في الحديث (١١٩٦٧)، وفيه علو معنوي، وقد ساوى فيه مسلما، فكأنه صافح به شيخ مسلم، وهذه من فوائد الاستخراج.\nوالحديث متفق عليه، أخرجه البخاري في الصحيح (كتاب الأدب، باب: جعل اللّه الرحمة مائة جزء، ٨/ ٨/ ٦٠٠٠) من طريق شعيب، عن الزهري، به مثله.","vol":"21","page":149},{"text":"١٢٠٣٥ - حدثنا محمد بن يحيى (^١)، حدثنا إبراهيم بن حمزة (^٢)، حدثنا عبد العزيز بن محمد (^٣)، ح\nوحدثنا الصومعي (^٤)، حدثنا ابن أبي مريم (^٥)، أخبرنا محمد بن جعفر (^٦)، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، أنَّ رسول الله ﷺ، قال: \"خلق الله مائة رحمة، فوضع رحمة واحدة بين خلقه، يتراحمون بها، وعند الله تسعة وتسعون رحمة\" (^٧).\n_________\n(^١) ابن عبد الله بن خالد بن فارس الذهلي النيسابوري.\n(^٢) ابن محمد بن حمزة بن مصعب بن عبد اللّه بن الزبير، الزبيري المدني.\n(^٣) الدراوردي، المدني.\n(^٤) محمد بن أبي خالد الطبري الصومعى.\n(^٥) سعيد بن الحكم بن محمد بن سالم، الجمحي، المصري.\n(^٦) ابن أبى كثير الأنصارى الزرقى مولاهم، المدني.\n(^٧) سيأتي تخريجه في الحديث التالي.","vol":"21","page":150},{"text":"١٢٠٣٦ - حدثنا محمد بن يحيى (^١)، حدثنا سعيد بن سليمان (^٢)، حدثنا إسماعيل (^٣)، عن العلاء، عن أبيه، عن أبي هريرة، أنَّ النبي ﷺ قال: \"خلق الله مائة رحمة، وضع واحدة بين خلقه، وخبأ عنده مائة إلا واحدة\" (^٤).\n\n⦗١٥١⦘\nرواه ابن نمير (^٥)، عن أبيه، عن عبد الملك (^٦)، عن عطاء (^٧)، عن أبي هريرة، عن النبي ﷺ، قال: \"إن لله مائة رحمة أنزل منها رحمة واحدة بين الخلائق والإنس والبهائم\"، وذكر الحديث (^٨).\n_________\n(^١) ابن خالد بن فارس الذهلي.\n(^٢) الضبي أبو عثمان الواسطي.\n(^٣) ابن جعفر بن أبى كثير الأنصارى الزرقى مولاهم، المدني.\n(^٤) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨،=\n\n⦗١٥١⦘\n= ح: ١٨ - ٢٧٥٢) عن يحيى بن أيوب وقتيبة وابن حجر، ثلاثتهم عن إسماعيل بن جعفر، عن العلاء، به مثله. وهو في جزء أحاديث إسماعيل بن جعفر (ص: ٣٤٢/ ٢٧٦)، بمثله.\n(^٥) محمد بن عبد الله بن نمير الهمداني الكوفي، يلقب دُرَّة العراق.\n(^٦) ابن أبى سليمان ميسرة العرزمى، الكوفي.\n(^٧) ابن أبى رباح المكي.\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨، ح: ١٩ - ٢٧٥٢) عن محمد بن عبد الله ابن نمير عن أبيه، به.\nوهو متفق عليه وأخرجه البخاري في الصحيح أيضا (كتاب الرقاق، باب الرجاء مع الخوف، ٨/ ٩٩/ ٦٤٦٩) من طريق سعيد بن أبي سعيد المقبري، عن أبي هريرة ﵁، نحوه، بأتم منه.","vol":"21","page":150},{"text":"١٢٠٣٧ - حدثنا أبو أُمَيَّة (^١)، حدثنا عارم (^٢)، حدثنا معتمر بن سليمان، قال: وقال أبي (^٣): حدثنا أبو عثمان (^٤)، ح.\nوحدثنا السُّلَمي (^٥)، حدثنا حجَّاج بن مِنْهال، حدثنا مُعْتَمِر بن\n\n⦗١٥٢⦘\nسليمان، قال: سمعت أبي، قال: سمعت أبا عثمان، عن سلمان الفارسي، أنَّ رسول الله ﷺ ذكر: \"أن الله خلق مائة رحمة، رحمة منها يتراحم بها الخلق -أو كما قال-، وتسع وتسعون ليوم القيامة\"، أو كما قال (^٦).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطَّرَسوسي.\n(^٢) محمد بن الفضل السدوسي، البصري، وعارم لقبه.\n(^٣) سليمان بن طرخان، التيمي.\n(^٤) عبد الرحمن بن مُلّ النَّهدي.\n(^٥) أحمد بن يوسف بن خالد الأزدى، النيسابوري، المعروف بحمدان.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٩، ح: ٢٠ - ٢٧٥٣) عن محمد بن عبد الأعلى، عن معتمر به، وأحال متنه على حديث معاذ بن معاذ العنبري.\nوفوائد الاستخراج في هذا الحديث ما بيان المتن المحال به على المتن المحال عليه.","vol":"21","page":151},{"text":"١٢٠٣٨ - حدثنا أبو علي الزَّعفراني (^١)، حدثنا معاذ بن معاذ (^٢)، حدثنا سليمان التيمي، حدثنا أبو عثمان النَّهْدي، عن سلمان، عن النبي ﷺ، بمثله، بلا شك (^٣).\n_________\n(^١) الحسن بن محمد بن الصباح البغدادي.\n(^٢) ابن نصر أبو المثنى العنبري التميمي.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٨، ح: ٢٠ - ٢٧٥٣) عن الحكم بن موسى عن معاذ بن معاذ به، بلفظ: \"إن لله مائة رحمة، فمنها رحمة مما يتراحم الخلق بينهم، وتسعة وتسعون ليوم القيامة\". بلا شك.","vol":"21","page":152},{"text":"١٢٠٣٩ - وحدثنا حمدان بن علي (^١)، حدثنا عَفَّان (^٢)، حدثنا معتمر بن سليمان، قال: سمعت أبي يقول: حدثنا أبو عثمان، عن سلمان، أنَّ النبي ﷺ، مثله، ولا شك (^٣).\n\n⦗١٥٣⦘\nرواه ابن نُمَيْر (^٤)، عن أبي معاوية (^٥)، عن داود بن أبي هند، عن أبي عثمان، عن سلمان، قال: قال رسول الله ﷺ: \"إن الله خلق يوم خلق السماوات والأرض مائة رحمة طباقَ (^٦) ما بين السماء إلى الأرض، فجعل منها في الأرض رحمة، فبها تعطف الوالدة على ولدها، والوحش والطير بعضها على بعض، فإذا كان يوم القيامة أكملها بهذه المائة\" (^٧).\n_________\n(^١) محمد بن علي بن عبد الله بن مهران الوراق.\n(^٢) ابن مسلم الصفار، البصري.\n(^٣) أخرجه مسلم في الصحيح كما تقدم، وهو في مسند ابن أبي شيبة (١/ ٣١٤/ ٤٧٠) =\n\n⦗١٥٣⦘\n= عن عفان به على الشك، مثل رواية عارم وحجاج عن معتمر.\n(^٤) محمد بن عبد الله بن نمير الكوفي.\n(^٥) محمد بن خازم الضرير، التميمي مولاهم، البصري.\n(^٦) أي ملء، انظر: النهاية (٣/ ١١٣)، تكملة فتح الملهم (١٢/ ١٤).\n(^٧) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٩، ح: ٢١ - ٢٧٥٣) عن ابن نمير، به مثله.","vol":"21","page":152},{"text":"١٢٠٤٠ - حدثنا الصَّغَاني (^١)، قال: أخبرنا ابن أبي مريم (^٢)، أخبرنا أبو غسان (^٣)، حدثني زيد بن أسلم، عن أبيه (^٤)، عن عمر بن الخطاب: \"أنه قُدِم على رسول الله ﷺ بسبْىٍ، فإذا امرأة من السبي قد تَحَلَّب ثدياها، تبتغي إذا وجدت صبيا في السبي أخذته فألزقته ببطنها وأرضعته، فقال لنا رسول الله ﷺ: \"أترون هذه المرأة طارحةً ولدَها في\n\n⦗١٥٤⦘\nالنار؟ \" قلت: لا، واللّه! وهي تقدر على أن لا تطرحه، فقال رسول الله ﷺ: \"الله أرحم بعباده من هذه المرأة بولدها\" (^٥).\n_________\n(^١) محمد بن إسحاق.\n(^٢) سعيد بن الحكم بن محمد بن سالم، الجمحي، المصري.\n(^٣) مالك بن إسماعيل النهدي الكوفي.\n(^٤) أسلم القرشي العدوي مولاهم.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٩، ح: ٢٢ - ٢٧٥٤) عن الحسن بن علي الحلواني ومحمد بن سهل التميمي، عن ابن أبي مريم، به مثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب الأدب، باب رحمة الولد وتقبيله ومعانقته، ٨/ ٨/ ٥٩٩٩) عن ابن أبي مريم، به مثله.","vol":"21","page":153},{"text":"١٢٠٤١ - حدثنا محمد بن يحيى (^١)، حدثنا القعني (^٢)، وإبراهيم بن حمزة (^٣)، قالا: حدثنا عبد العزيز -يعنيان ابن محمد (^٤) - عن العلاء (^٥)، عن أبيه، عن أبي هريرة، أنَّ رسل الله ﷺ قال: \"لو يعلم المؤمن ما عند الله من العقوبة ما طمع في الجنة أحد، ولو يعلم الكافر ما عند الله من الرحمة ما قنط من الجنة أحد\" (^٦).\n_________\n(^١) الذهلي.\n(^٢) عبد الله بن مسلمة بن قعنب المدني.\n(^٣) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير.\n(^٤) الدراوردي المدني.\n(^٥) ابن عبد الرحمن بن يعقوب الحرقي مولاهم، المدني.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب في سعة رحمة الله تعالى، ٤/ ٢١٠٩، ح: ٢٣ - ٢٧٥٥) عن يحيى بن أيوب وقتيبة وابن حجر، عن إسماعيل بن جعفر، عن العلاء.\nوهو في جزء أحاديث إسماعيل بن جعفر (ح: ٢٥٦) بمثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب الرقاق، باب الرجاء مع=\n\n⦗١٥٥⦘\n= الخوف، ٨/ ٩٩ / ٦٤٦٩) من طريق سعيد بن أبي سعيد المقبري، عن أبي هريرة ﵁، بأتم من هذا.","vol":"21","page":154},{"text":"١٢٠٤٢ - حدثنا محمد بن يحيى (^١)، والصومعي (^٢)، قالا: حدثنا سعيد بن أبي مريم (^٣)، حدثنا محمد بن جعفر (^٤)، أخبرنا العلاء (^٥)، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لو يعلم العبد ما عند الله من العقوبة ما طمع في الجنة أحد، ولو يعلم العبد ما عند الله من العفو ما قنط من الجنة أحد\" (^٦).\n_________\n(^١) ابن خالد بن فارس الذهلي النيسابوري.\n(^٢) أبو بكر محمد بن أبي خالد الطبري الصومعي.\n(^٣) سعيد بن الحكم بن محمد بن سالم الجمحي، المصري.\n(^٤) ابن أبى كثير الأنصارى الزرقى مولاهم، المدني.\n(^٥) ابن عبد الرحمن بن يعقوب الحرقي مولاهم، المدني.\n(^٦) هذا الحديث تكرر في الأصل بإسناده ومتنه، بمثله. وتقدم تخريجه في الحديث السابق.","vol":"21","page":155},{"text":"١٢٠٤٣ - حدثنا السُّلَمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر (^٣)، قال: قال لي الزهري (^٤): ألا أحدثك حديثين عجيبين؟ قال الزهري: أخبرني حميد بن عبد الرحمن (^٥)، عن أبي هريرة، [عن النبي ﷺ] (^٦)\n\n⦗١٥٦⦘\nقال: \"أسرف رجل على نفسه، فلما حضره الموت أوصى بنيه، فقال: إذا أنا مُتُّ فأحرقوني، ثم اسحقوني (^٧)، ثم أذروني (^٨) في الريح في البحر، فوالله لئن يقدر عليَّ ربي ﷿ ليعذبني عذابا ما عذبه أحدا، ففعلوا به ذلك، فقال الله ﷿ للأرض: أدي ما أخذتِ، فإذا هو قائم، فقال: ما حملك على ما صنعت؟ قال: خشيتك، يا رب -أو: مخافتك- فغفر له بذلك\".\nقال الزهري: وحدثني حميد بن عبد الرحمن، عن أبي هريرة، عن رسول الله ﷺ، قال: \"دخلت امرأة النار في هرة ربطتها -لا هي أطعمتها، ولا هي أرسلتها تأكل من خشاش الأرض (^٩) - حتى ماتت\"، قال الزهري: \"ذلك، لئلا يتكل رجل، ولا ييأس رجل\" (^١٠).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، النيسابوري، المعروف بحمدان.\n(^٢) ابن همام بن منبه الصنعاني.\n(^٣) ابن راشد الأزدي البصري.\n(^٤) محمد بن مسلم بن عبيد اللّه بن عبد اللّه بن شهاب الزهري.\n(^٥) ابن عوف الزهري.\n(^٦) ما بين المعكوفتين ساقط من الأصل، وهو مثبت في مسند الإمام أحمد (١٣/ ٨٥=\n\n⦗١٥٦⦘\n= رقم ٧٦٤٧)، قال حدثنا عبد الرزاق به، وساق الإسناد والمتن مرفوعًا، وظاهر صنيع الحافظ ابن حجر في إتحاف المهرة (١٤/ ٤٥٥٤ رقم ١٧٩٩٧) عند ما عزا الحديث لأبي عوانة أن الحديث مرفوع.\n(^٧) أي دقوني. انظر: مشارق الأنوار على صحاح الآثار (٢/ ٢٠٩).\n(^٨) يقال فيه: أذروني، واذروني، أي ألقوني، وفرقوني. انظر: الصحاح (٦/ ٢٣٤٥، ٢٣٦٢)، لسان العرب (١٤/ ٣٣٥).\n(^٩) أي هوام الأرض. انظر: النهاية (٢/ ٣٣)، تكملة فتح الملهم (١٢/ ١٧).\n(^١٠) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة ﵀، ٤/ ٢١١٠، ح: ٢٥ - ٢٧٥٦، و٢٦١٩)، عن محمد بن رافع وعبد بن حميد عن عبد الرزاق، به مثله.\nوأخرج الحديث الثاني منهما أيضا في (كتاب البر والصفة الآداب، باب التحريم=\n\n⦗١٥٧⦘\n= تعذيب الهرة ونحوها من الحيوان الذي لا يؤذي، ٤/ ٢٠٢٣، ح: ١٣٥ - ٢٦١٩) عن محمد بن رافع، عن عبد الرزاق، به مثله.\nوهو متفق عليه، أخرج البخاري الحديث الأول منهما (كتاب أحاديث الأنبياء، باب حديث الغار، ٤/ ١٧٦/ ٣٤٨١) من طريق هشام بن يوسف عن معمر، به مثله.\nوأخرج الحديث الثاني منهما في (كتاب بدء الخلق، باب إذا وقع الذباب في شراب أحدكم فليغمسه، فإن في إحدى جناحيه داء وفي الأخرى شفاء، ٤/ ١٣٠/ ٣٣٢١)، من طريق الحسن وابن سيرين، وفي (كتاب أحاديث الأنبياء، باب حديث الغار، ٤/ ١٧٣/ ٣٤٦٧) من طريق ابن سيرين وحده، كلاهما عن أبي هريرة ﵁.\nوكذا اتفق عليه الشيخان (صحيح مسلم، كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١٠٩، ح: ٢٤ - ٢٧٥٦، وصحيح البخاري، كتاب التوحيد، باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ ٩/ ١٤٥ /٧٥٠٦) من حديث مالك عن أبي الزناد عن الأعرج عن أبي هريرة ﵁. وهو في الموطأ (١/ ٢٤٠/٥١).","vol":"21","page":155},{"text":"١٢٠٤٤ - حدثنا إبراهيم بن بَرَّة الصنعاني (^١)، حدثنا محمد بن عبد الرحيم -يعني ابن شَرُّوس- (^٢)، حدثنا رباح بن زيد (^٣)، عن معمر (^٤)، بمثله، إلى قوله: \"خشيتك يا رب، فغفر الله له\" (^٥).\n_________\n(^١) إبراهيم بن محمد بن بَرَّة الصنعاني.\n(^٢) الصنعاني.\n(^٣) القرشي مولاهم، الصنعاني.\n(^٤) إبراهيم بن محمد بن بَرَّة الصنعاني.\n(^٥) تقدم تخريجه آنفًا.","vol":"21","page":157},{"text":"١٢٠٤٥ - حدثنا أبو أيوب البهراني (^١)، حدثنا يزيد بن عبد ربه\n\n⦗١٥٨⦘\nالجُرجُسي (^٢)، حدثنا محمد بن حرب، قال: حدثني الزُّبَيْدي، عن الزُّهري، قال: حدثني حميد بن عبد الرحمن، عن أبي هريرة، قال: سمعت رسول الله ﷺ يقول: \"أسرف عبد على نفسه\" فذكر الحديث إلى قوله: \"خشيتك، فغفر الله له\"، وفيه: \"فقال الله ﷿ لكل شيء أخذ منه شيئا: أدِّ ما أخذت منه، فغفر الله له\" (^٣).\n_________\n(^١) سليمان بن عبد الحميد البهراني الحمصي.\n(^٢) الجرجسي: بجيمين مضمومتين، بينهما راء ساكنة، ثم مهملة. انظر: الأنساب (٢/ ٤٣). أبو الفضل الزبيدي الحمصي، المؤذن.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٠، ح: ٢٦ - ٢٧٥٦) عن أبي الربيع سليمان بن داود عن محمد بن حرب به، وقال: \"بنحو حديث معمر، إلى قوله: \"فغفر الله له\"، ولم يذكر حديث المرأة في قصة الهرة، وفي حديث الزبيدي قال: \"فقال الله ﷿، لكل شيء أخذ منه شيئا: أد ما أخذت منه\".","vol":"21","page":157},{"text":"١٢٠٤٦ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب (^٢)، أخبرني يونس بن يزيد (^٣)، عن ابن شهاب، أنَّ حميد بن عبد الرحمن أخبره، أنَّ أبا هريرة قال: سمعت رسول الله ﷺ يقول: \"أسرف عبد على نفسه، حين حضرته الوفاة قال لأهله: إذا أنا مُتُّ فأَحْرِقوني، ثم اسْحَقُوني، ثم أذروني في الريح في البحر، فوالله لَئِن قَدِر الله عليَّ ليعذبَنِّي عذابا لا يعذبه أحدا من خلقه، ففعل به أهله ذلك، فقال الله ﷿ لكل شيء أخذ\n\n⦗١٥٩⦘\nمنه شيئا: أدِّ ما أخذت منه، فإذا هو قائم، فقال الله ﷿: ما حملك على الذي صنعت؟ قال: خشيتك، قال: فغفر الله له\" (^٤).\n_________\n(^١) الصدفي المصري.\n(^٢) عبد الله بن وهب بن مسلم الفِهْري مولاهم، المصري.\n(^٣) الأيلي.\n(^٤) تقدم تخريجه آنفا.","vol":"21","page":158},{"text":"١٢٠٤٧ - حدثنا أبو الجَماهِر (^١)، حدثنا أبو اليَمان (^٢)، أخبرنا شعيب (^٣)، عن الزهري، عن حميد بن عبد الرحمن، مثله (^٤).\n_________\n(^١) محمد بن عبد الرحمن الحمصي الحضرمي.\n(^٢) الحكم بن نافع البُهْراني الدمشقي.\n(^٣) ابن أبي حمزة دينار الدمشقي.\n(^٤) تقدم تخريجه في الحديث رقم (١٢٠٤٣).","vol":"21","page":159},{"text":"١٢٠٤٨ - حدثنا أبو داود الحَرَّاني (^١)، والدَّنْدَاني (^٢)، وأبو الأحوص (^٣)، قالوا: حدثنا أبو الوليد (^٤)، حدثنا أبو عوانة (^٥)، عن قتادة، عن عقبة بن عبد الغافر، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"إن رجلا كان فيمن سلف رغسه (^٦) الله مالا وولدا، فلما حضره الموت جمع بنيه، فقال: يا بني! أي أب كنت لكم؟ قالوا:\n\n⦗١٦٠⦘\nخير أب، قال: فإني والله ما أبتئر (^٧) عند الله خيرا قط، وإن الله ﷿ إنْ يقدر عليه يعذبه، فإذا أنا مت فأحرقوني، فإذا صرت حمُمًا (^٨) فأسحقوني، ثم أذروني في ريح عاصف، قال: فأخذ مواثيقهم على ذلك وربي، ففعلوه وَرِبّي، فلما مات أحرقوه، فلما صار حمُمًا أسحَقُوه، ثم ذَرُوْه (^٩) في ريح عاصف، قال: فقال له ربه ﷿: كن، فإذا هو رجل، قال: ما حملك على الذي صنعت؟ قال: خشيَتُك، قال:، قال: فوالذي نفسي بيده! إنْ تلقَّاه غيرَ أن غفر له (^١٠) \" (^١١).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) موسى بن سعيد بن النعمان الثغري، الطرسوسي.\n(^٣) إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٤) هشام بن عبد الملك الطيالسي، البصري.\n(^٥) الوضاح بن عبد الله اليشكري مولاهم.\n(^٦) أي أعطاه ووسع له، وسيأتي تفسيرها في الحديث الآتي، انظر: النهاية (٢/ ٢٣٨)، شرح صحيح مسلم للنووي (١٧/ ١١٦).\n(^٧) بهمزة بعد التاء، أي لم أدخر، وسيأتي تفسير قتادة لها بذلك في الحديث الآتي، وانظر شرح صحيح مسلم للنووي (١٧/ ١١٤).\n(^٨) أي فَحْما، جمع الحُمَمَة. انظر: مشارق الأنوار على صحاح الآثار (مادة: ح م م، ١/ ٢٠١)، النهاية لابن الأثير (مادة حمم، ١/ ٤٤٤)، مختار الصحاح (ص: ٨٢).\n(^٩) أي ألقَوه، وفرَّقوه نسفا. يقال فيه: ذراه يذريه، وذراه يذروه. انظر: الصحاح للجوهري (٦/ ٢٣٤٥)، المصباح المنير للفيومي (ذ ر و، ١/ ٢٠٨).\n(^١٠) إن نافية، وغير بمعنى إلا، أي ما تلقاه إلا وغفر له.\n(^١١) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٠، ح: ٢٨ - ٢٧٥٧)، عن ابن المثنى عن أبي الوليد الطيالسي به، وأحال متنه على حديث شعبة عن قتادة.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب أحاديث الأنبياء، باب حديث الغار، ٤/ ١٧٦/ ٣٤٧٨) عن أبي الوليد به نحوه.\nوفيه من فوائد الاستخراج:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - العلو النسبي بالمساواة، فقد ساوى فيه مسلما، وكأنه صافح ابنَ المثنى شيخَ مسلم.","vol":"21","page":159},{"text":"١٢٠٤٩ - حدثنا محمد بن إسماعيل بن سالم المكي، حدثنا عفان ابن مسلم (^١)، حدثنا المعتمر بن سليمان، قال: سمعت أبي (^٢) يقول: حدثنا قتادة، عن عقبة بن عبد الغافر، عن أبي سعيد الخدري، عن النبي ﷺ: \"أنه ذكر رجلا فيمن سلف - أو: فيمن كان قبلكم - ذكر كلمة (^٣) معناها هذا: أعطاه الله مالا وولدا، فلما حضره الموت قال لبنيه: أي أب كنت لكم؟ قالوا: خير أب، قال: فإنه لم يَبْتَئِرْ عند الله خيرا قط، - قال: فسرها قتادة: يدَّخِرْ خيرا -، وإنْ يقْدِرِ الله عليه يعذِّبْه، فإذا أنا مت فأَحْرِقوني، حتى إذا صرت فحْما فاسحَقُوفي -[أو] (^٤) قال: فاسهَكُوْني (^٥) -، ثم إذا كانت ريحٌ عاصفٌ فذَرُّوني (^٦) فيها، قال نبي الله ﷺ: فأخذ مواثيقهم على ذلك، قال: ففعلوا ذلك وربي، قال: فلما مات أحرقوه، ثم أسحَقوه - أو: استَهَكُوه (^٧) -، ثم أَذْرَوْه في يومِ عاصفٍ، فقال الله ﷿: كن، فإذا هو قائم، قال الله: ما حملك على ما\n\n⦗١٦٢⦘\nفعلت؟ قال: أي رب! مخافَتك - أو: فرقًا منك -، قال: فما تلافا (^٨) أن رحمه\". قال مرة أخرى: \"فما تلافا عندها أن رحمه\".\nفحدثت بهذا الحديث أبا عثمان (^٩)، قال: سمعت هذا من سلمان، إلا أنه زاد فيه: \"ثم أذروني في البحر\"، أو كما حدَّث (^١٠).\n_________\n(^١) الصفار البصري، ومن طريقه أخرجه الإمام أحمد في المسند (١٨/ ٢٦٣ رقم ١١٧٣٦).\n(^٢) سليمان بن طرخان التيمي مولاهم، البصري.\n(^٣) هي \"رغسه\"، كما في الحديث السابق.\n(^٤) كذا في رواية الإمام أحمد عن عفان به. (المسند ١٨/ ٢٦٣ رقم ١١٧٣٦) - بالشك - وجاء في الأصل \"ك\" (و).\n(^٥) لغة في سحق. انظر: الصحاح للجوهري (٤/ ١٥٩٢)، النهاية لابن الأثير (٢/ ٣٤٧).\n(^٦) أي فرِّقُوني وانثروني. انظر: الصحاح (ذرر، ٢/ ٦٦٣)، النهاية (٢/ ١٥٧).\n(^٧) لغة في سحق، كما تقدم آنفا.\n(^٨) بالفاء، أي ما تدارك. (شرح صحيح مسلم للنووي ٧/ ١١٦١).\n(^٩) يعني عبد الرحمن بن مُلّ النهدي، وسلمان هو الفارسي ﵁.\n(^١٠) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٠، ح: ٢٨ - ٢٧٥٧)، عن يحيى بن حبيب الحالثي، عن معتمر به، وأحال متنه على حديث شعبة عن قتادة بنحوه، وقال: \"وفي حديث التيمي: فإنه لم ينثر عند الله خيرا، قال: فسرها قتادة: لم يدخر عند الله خيرا\".\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب الرقاق، باب الخوف من الله، ٨/ ١٠١/ ٦٤٨١)، عن موسى - وهو ابن إسماعيل التبوذكي -، وفي (كتاب التوحيد، باب قول الله تعالى: يريدون أن يبدلوا كلام الله، ٩/ ١٤٥ - ١٤٦/ ٧٥٠٨) عن عبد الله بن أبي الأسود، كلاهما عن معتمر به.\nوفيه من فوائد الاستخراج بيان المتن المحال به على المتن المحال عليه.","vol":"21","page":161},{"text":"١٢٠٥٠ - حدثنا يزيد بن سنان (^١) البصري، حدثنا صالح بن حاتم بن وردان، حدثنا معتمر بن سليمان، قال: سمعت أبي يحدث [عن قتادة] (^٢)، عن عقبة بن عبد الْغافر (^٣)، عن أبي سعيد الخدري، قال:\n\n⦗١٦٣⦘\nقال رسول الله ﷺ: \"كان رجل فيمن كان قبلكم لم يَبْتَئِرْ عند الله خيرا قط، - قال: فسرها قتادة: لم يدَّخِر خيرا قط -، فلما كان عند الموت، قال لبنيه: أي أب كنت لكم؟ قالوا: خير أب، قال: فإذا مُتُّ فأَحْرِقوني، ثم السْحَقُوني - أو قال: اسْهَكُوني -، فإذا كان يوم ريح عاصف فاذروني، لعلي أهلك، فإني لم أَبْتَئِر عند الله خيرا قط، قال: فمات، ففعل به ذلك، فقال الله ﷿: كن، فكان كأسرع من طرف العين، فقال له: عبدي! ما حملك على ما فعلت؟ قال: مخافتك، قال: فما تلافاه أن غفر له\". قال أبي: فذكرت ذلك لأبي عثمان النهدي، فقال: كذاك حدثنيه سلمان، إلا أنه قال: \"ذروني في البحر\" (^٤).\n_________\n(^١) ابن يزيد بن الذيال القزاز أبو خالد البصري.\n(^٢) ما بين المعقوفين سقط كل من الأصل، وأثبت من إتحاف المهرة لابن حجر (٥/ ٣٥٢/ ٥٥٧٣)، ويدل عليه الراوايات السابقة، وما سيأتي من ذكر قتادة في المتن.\n(^٣) هذا هو المثبت في إسناده كما في إتحاف المهرة (٥/ ٣٥٣ رقم ٥٥٧٣)، وهو عقبة بن =\n\n⦗١٦٣⦘\n= عبد الغافر العوذي (التقريب ص ٣٩٥)، وعليه مدار الحديث عن أبي سعيد عند المصنف وغيره. انظر: المسند للإمام أحمد (١٨/ ٢٦٣)، وجاء في الأصل \"ك\" عبد المعافرى - وهو خطأ -.\n(^٤) انظر: تخريج الحديث السابق.","vol":"21","page":162},{"text":"١٢٠٥١ - حدثنا موسى بن سهل (^١)، ومحمد بن أحمد بن عصمة (^٢)\n\n⦗١٦٤⦘\nالرمليين، قالا: حدثنا سوار بن عمار (^٣) [¬*]، ح.\nوحدثنا أبو يوسف الفارسي (^٤)، حدثنا زكريا الأُرْسُوفي (^٥)، قالا: حدثنا\n\n⦗١٦٥⦘\nالسَّرِيُّ بن يحيى (^٦)، عن سليمان -يعني: التيمي -[عن قتادة] (^٧)، عن عقبة بن عبد الغافر، عن أبي سعيد الخدري.\nقال (^٨): وحدثني أبو عثمان النهدي، عن سلمان الفارسي، قال: قال رسول الله ﷺ: \"إن رجلا ممن كان قبلكم رغسه (^٩) الله مالا وولدا، فلما حضره الموت دعا بنيه، قال: يا بَنِيَّ! أيَّ أب كنت لكم؟ قالوا: خير أب، قال: فإنه لم يبتئر عند الله خيرا قط، وإن يقدر عليه يعذبه عذابا\"، وذكر الحديث، \"قال: فما تلافاه غيرها؛ أن غفر له\" (^١٠).\n_________\n(^١) ابن قادم، أبو عمران الرملي.\n(^٢) أبو عبد الله الأصم الأطروش الكلبي القاضي، حدث عنه المؤلف وابن الأعرابي وأحمد ابن عمير بن يوسف الدمشقي وأبو بكر محمد بن حمدون بن خالد النيسابوري وأبو نعيم عبد الملك بن محمد بن عدي الجرجاني، وغيرهم من الحفاظ، ولم أقف فيه على جرح أو تعديل، ورواية الحفاظ عنه تدل على اعتباره في الجملة، كما تقدم عن أبي زرعة وأبي حاتم الرازيين. والله أعلم =\n\n⦗١٦٤⦘\n= انظر: الأسامي والكنى لأبي أحمد الحاكم - مخطوط (٥/ ٢٦٩ - ٢٧٠، ق ٢٨٣ ب - ق ٢٨٤ أ)، فتح الباب في الكنى والألقاب (٤٥٤٥) تاريخ الإسلام للذهبي (٦/ ٣٩١ / ٣٧٩).\n(^٣) الربعي أبو عمارة الفلسطيني الرملي، قال ابن معين: \"ثقة\"، وقال أبو حاتم: \"صدوق\"، وقال النسائي: \"ليس به بأس\"، وذكره ابن حبان في الثقات (٨/ ٣٠٢)، وقال: \"ربما خالف، مات سنة ٢١٤ أو ٢١٥ \"، وقال ابن حجر: \"صدوق، ربما خالف\".\nانظر: الكنى للإمام مسلم (١/ ٥٨١/ ٢٣٧٠)، الجرح والتعديل (٤/ ٢٧٣/ ١١٧٩)، تهذيب الكمال (١٢/ ٢٤٠ - ٢٤١/ ٢٦٣٩)، تقريب التهذيب (رقم: ٢٦٨٦).\n(^٤) يعقوب بن سفيان الفسوي الفارسي الحافظ.\n(^٥) نسبة إلى أرسوف - بضم الألف وسكون الراء المهملة وضم السين المهملة في آخرها فاء - مدينة على ساحل بحر الشام. انظر: الأنساب للسمعاني (١/ ١٦٦).\nوهو أبو يحيى زكريا بن نافع الأرسوفي: سكت عنه ابن أبي حاتم، وذكره ابن حبان في الثقات (٨/ ٢٥٢)، وقال: \"يغرب\"، وعده السمعاني في العلماء المرابطين بأرسوف، وقال الذهبي: \"لم يضعفه أحد، وقد تفرد بخبر طويل في قصة سلمان الفارسي\"، ويروي عنه الفسوي، وقد قال الحافظ أبو عبد الرحمن النهاوندي أنه سمع يعقوب بن سفيان الفسوي يقول: \"كتبت عن ألف شيخ كسر، كلهم ثقات\"، كما في تاريخ دمشق لابن عساكر (٧٤/ ١٦٣)، وإن كان تعقب ذلك الذهبي في سير أعلام النبلاء (١٣/ ١٨١) بأنه \"ليس في مشيخته إلا نحو ثلاثمائة شيخ، وفيهم جماعة ضعفوا\"، فلعله أراد الضعف الشديد لحد الترك.\nوالله أعلم انظر: الجرح والتعديل (٣/ ٥٩٤ - ٥٩٥/ ٢٦٨٦)، تاريع الإسلام (٥/ ٥٧١/ ١٤٣)، لسان الميزن (٣/ ٥١٢ / ٣٢٢٧).\n(^٦) ابن إياس بن حرملة الشيباني البصري، ثقة، أخطأ الأزدي في تضعيفه، من السابعة، مات سنة ١٦٧. تقريب التهذيب (رقم: ٢٢٢٣)، وانظر: تهذيب الكمال (١٠/ ٣٢٣ - ٢٣٥/ ٢١٩٥).\n(^٧) ما بين المعقوفين سقط من الأصل، وأثبت من إتحاف المهرة (٣٥٢/ ٥ - ٣٥٣ رقم ٥٥٧٣)، والأسانيد السابقة، وقد أثبته الطبرانى في المعجم الكبير (٦/ ٢٤٩ - ٢٥٠/ ٦١٢٢ - ٦١٢٣) عن الحسن بن جرير الصوري، عن زكريا بن نافع الأرسوفي به، وكذلك الإمام أحمد في المسند (١٨/ ٢٦٣) من طريق المعتمر بن سليمان عن أبيه عن عقبة به.\n(^٨) يعني سليمان التيمي.\n(^٩) أي أعطاه ووسع له فيه، كما تقدم في الحديث (١٢٠٤٨).\n(^١٠) تقدم تخريجه برقم (١٢٠٤٩).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٢٤/ أ]: (سوار بن عمار)، وفي إتحاف المهرة (٥٥٧٣) ونسخة السخاوي منه (٢/ ق ١٥٣/ أ): (سوار بن عمارة)، ولعله الأصوب، كما في كتب التراجم، ولم يشر محققو الكتاب إلى هذا الخلاف.","vol":"21","page":163},{"text":"١٢٠٥٢ - حدثنا محمد بن عبد الحكم أبو العباس القِطْري، حدثنا آدم (^١)، حدثنا شيبان (^٢)، عن قتادة، حدثني عقبة بن عبد الغافر،\n\n⦗١٦٦⦘\nعن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"إن رجلًا فيمن خط أعطاه الله مالا وولدا، فلما حضره الموت دعا بنيه، فقال: أيَّ أب كنت لكم؟ فقالوا: خير أب\"، وذكر الحديث (^٣).\n_________\n(^١) ابن أبي إياس الخراسانى المروذى أبو الحسن العسقلاني.\n(^٢) ابن عبد الرحمن النحوي، أبو معاوية البصري.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٠، ح: ٢٨ - ٢٧٥٧) عن أبي بكر بن أبي شيبة عن الحسن بن موسى عن شيبان بن عبد الرحمن به، وأحال متنه على حديث شعبة عن قتادة، وقال: \"بنحوه\"، وزاد أن في حديثه: \"أن رجلا من الناس رغسه الله مالا وولدا\"، وهذا لم يرد هنا عند المؤلف، بل معناه.\nفمن فوائد الاستخراج فيه:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - العلو النسي بالمساواة، فقد ساوى المصنف فيه مسلما، وكأنه صافح شيخه.","vol":"21","page":165},{"text":"١٢٠٥٣ - حدثني معاذ بن المثنى بن معاذ بن معاذ أبو المثنى العنبري، حدثني أبي، حدثني أبي (^١)، عن شعبة، عن قتادة، سمع عقبة بن عبد الغافر يقول: سمعت أبا سعيد الخدري يحدث عن النبي ﷺ: \"أن رجلا فيمن كان قبلكم رغسه الله مالا وولدا، فقال لولده: لتفعلُن ما آمركم به، أو لأولين ميراثي غيركم؛ إذا أنا مت فأحرقوني ثم اسحقوني، واذروني في الريح، فإني لم أَبْتَهِر (^٢) عند الله خيرا، وإن الله ﷿ يَقْدِر عليَّ إن (^٣) يعذبني، قال: فأخذ منهم ميثاقا، وربي، ففعلوا ذلك\n\n⦗١٦٧⦘\nبه، وربي، فقال الله: ما حملك على ما صنعت؟ قال: مخافتك، قال فما تلافاه غيرها\" (^٤).\n_________\n(^١) معاذ بن معاذ بن نصر العنبري، البصري.\n(^٢) بالهاء، أي: لم أُقدِّم لنفسي ولم أدَّخِره. انظر: مجمع بحار الأنوار (١/ ١٣١).\n(^٣) ومعناه إن الله قادر على أن يعذبني. (شرح صحيح مسلم للنووي ١٧/ ١١٥).\n(^٤) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١، ح: ٢٧ - ٢٧٥٧) عن عبيد الله بن معاذ العنبري عن أبيه معاذ بن معاذ به، نحوه.","vol":"21","page":166},{"text":"<span data-type='title' id=toc-1491>باب الخبر المبين أنّ العبد إذا أذنب ثم استغفر، ثم أذنب ثم استغفر، ثم أذنب ثم استغفر غفر له، وأن من أذنب بالنهار وتاب منه باليل، أو أذنب بالليل وتاب منه بالنهار؛ تاب الله عليه، حتى تطلح الشمس من مغربها.</span>","vol":"21","page":168},{"text":"١٢٠٥٤ - حدثنا الصَّومَعِيُّ (^١)، حدثنا حجَّاج بن مِنْهال (^٢)، وعمرو بن عاصم (^٣)، قالا: حدثنا حماد بن سلمة، عن إسحاق بن عبد الله ابن أبي طلحة، عن عبد الرحمن بن أبي عَمْرة (^٤)، عن أبي هريرة، عن النبي ﷺ فيما يحكي عن ربه ﷿، قال: \"أذنب عبدي ذنبا، قال اللهم اغفر لي ذني، فقال الله ﵎: أذنب عبدي ذنبا، علم أنَّ له ربا يغفر الذنب، ويأخذ بالذنب، ثم عاد فأذنب ذنبا، فقال: اللهم اغفر لي، فقال الله ﷿: أذنب عبدي ذنبا، علم أنَّ له ربا يغفر الذنب، ويأخذ بالذنب، ثم عاد فأذنب ذنبا، علم أنَّ له ربًا يغفر الذنب ويأخذ بالذنب، ثم عاد فأذنب ذنبًا، فقال: اللهم اغفر لي، فقال الله ﷿: أذنب عبدي ذنبا، علم أنَّ له ربا يغفر الذنب، ويأخذ بالذنب، اعمل ما شئت فقد غفرت لك\" (^٥).\n_________\n(^١) محمد بن أبي خالد الطبري الصومعي.\n(^٢) الأنماطي، البصري.\n(^٣) ابن عبيد الله، الكلابي، البصري.\n(^٤) الأنصاري النجاري، يقال: ولد في عهد النبي ﷺ، وقال ابن أبي حاتم: ليست له صحبة. انظر: تقريب التهذيب (ص: ٣٤٧، رقم: ٣٩٦٩).\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٢، ح: ٣٠ - =\n\n⦗١٦٩⦘\n= ٢٧٥٨) عن عبد بن حميد عن أبي الوليد، عن همام به، وأحال متنه على حديث حماد بن سلمة عن إسحاق بن عبد الله بن أبي طلحة.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ ٩/ ١٤٥/ ٧٥٠٧) عن أحمد بن إسحاق عن عمرو ابن عاصم به، نحوه.","vol":"21","page":168},{"text":"١٢٠٥٥ - حدثنا الصغاني (^١)، حدثنا عبد الأعلى بن حماد (^٢)، حدثنا حماد (^٣)، بإسناده مثله، بمعناه.\nقال عبد الأعلى: لا أدري في الثالثة أو الرابعة: \"اعمل ما شئت\" (^٤).\n_________\n(^١) محمد بن إسحاق.\n(^٢) ابن نصر الباهلي أبو يحى البصري النَّرْسي.\n(^٣) ابن سلمة بن دينار البصري.\n(^٤) أخرجه مسلم في الصحيح (كتاب التوبة، باب قبول التوبة من الذنوب، ٤/ ٢١١٢، خ: ٢٩ - ٢٧٥٨) عن عبد الأعلى بن حماد به، نحوه.","vol":"21","page":169},{"text":"١٢٠٥٦ - حدثنا محمد بن إسماعيل الصَّائغ، وحمدان بن علي الوراق (^١)، قالا: حدثنا عفان بن مسلم، قال: حدثنا همام (^٢).\nوحدثنا الصومعي (^٣)، قال حدثنا عمرو بن عاصم (^٤)، حدثنا همام،\n\n⦗١٧٠⦘\nحدثنا إسحاق بن عبد الله بن أبي طلحة، قال: كان بالمدينة قاصٌّ يقال له عبد الرحمن بن أبي عمرة، قال: فسمعته يقول: سمعت أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"إن عبدا أذنب ذنبا، فقال: أي رب! أذنبت ذنبا فاغفر لي، قال الله: \"علم عبدي أنَّ له ربا يغفر الذنب ويأخذ به\"، فغفر له، ثم مكث ما شاء الله، ثم أذنب ذنبا آخر، فقال: أي رب! أذنبت ذنبا فاغفر لي، قال: فقال الله ﷿: علم عبدي أنَّ له ربا يغفر الذنب ويأخذ به،، ثم أذنب ذنبا آخر، قال: فقال: أي رب! أذنبت ذنبا فاغفر لي، فقال الله ﷿: علم عبدي أنَّ له ربا يغفر الذنب ويأخذ به، فقد غفرت لعبدي، فليعمل ما شاء\" (^٥).\nهذا لفظ الصغاني، وحمدان (^٦).\n_________\n(^١) محمد بن علي بن عبد الله بن مهران، البغدادي، وحمدان لقبه.\nوالوراق: بفتح الواو، وتشديد الراء، وفي آخرها قاف؛ اسم لمن يكتب المصاحف، كتب الحديث وغيرها، ولمن يبيع الورق. الأنساب (٥/ ٥٨٤).\n(^٢) ابن يحيى بن دينار العَوَذي البصري.\n(^٣) محمد بن أبي خالد الطبري.\n(^٤) ابن عبيد الله، الكلابي، البصري.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٢، ح: ٣٠ - ٢٧٥٨) عن عبد بن حميد عن أبي الوليد، عن همام بد، وأحال متنه على حديث حماد بن سلمة عن إسحاق بن عبد الله بن أبي طلحة.\nوفيه من فوائد الاستخراج:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - العلو النسي بالمساواة، إذ ساوى فيه المصنف مسلما والبخاري، فكأنه صافح شيخيهما.\n(^٦) محمد بن علي بن عبد الله بن مهران، البغدادي.","vol":"21","page":169},{"text":"١٢٠٥٧ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، ح.\n\n⦗١٧١⦘\nحدثنا الصومعي (^٣)، حدثنا عمرو بن عاصم، قالا: حدثنا همام، حدثنا إسحاق بن عبد الله بن أبي طلحة، قال: سمعت عبد الرحمن بن أبي عمرة، قال: سمعته يقول: سمعت أبا هريرة يقول: سمعت النبي ﷺ بمثله (^٤).\n_________\n(^١) ابن بشر، الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطيالسي، ولم أقف عليه في مسنده.\n(^٣) محمد بن أبي خالد الطبري.\n(^٤) تقدم تخريجه في الحديث السابق. وانظر: إتحاف المهرة (١٥/ ١٥٦ رقم ١٩٠٦٥).","vol":"21","page":170},{"text":"١٢٠٥٨ - ز - حدثنا إسحاق بن سيار (^١)، حدثنا أبو غسان (^٢)، حدثنا زهير (^٣)، حدثنا أبو إسحاق (^٤)، عن يونسَ بن خَبَّابٍ (^٥)، عن\n\n⦗١٧٣⦘\nمجاهد (^٦)، قال: \"أذنب رجل ذنبا، قال: رب إني أذنبت ذنبا فاغفر لي\"، وذكر حديثه فيه (^٧).\n_________\n(^١) ابن محمد النصيي أبو يعقوب الطحان.\n(^٢) مالك بن إسماعيل النهدي الكوفي.\n(^٣) ابن معاوية بن حُديج أبو خيثمة الجعفي، الكوفي.\n(^٤) عمرو بن عبد الله السبيعي، الهمداني، الكوفي.\n(^٥) الُأسَيْدي مولاهم، الكوفي. وخباب: أوله خاء معجمة وبعدها باء مشددة معجمة بواحدة من تحتها وبعد الألف باء أيضًا. انظر: الإكمال لابن ماكولا (٢/ ١٤٨، ١٥٠).\nتركه يحيى بن سعيد القطان (الكامل في ضعفاء الرجال لابن عدي: ٨/ ٥١٥ - ٥١٩/ ٢٠٨٠)، وعبد الرحمن بن مهدي (الجرح والتعديل لابن أبي حاتم: ٣/ ٢٠٢، ٩/ ٢٣٨ / ١٠٠١)، وعلي بن المديني (أحوال الرجال للجوزجاني، ص: ٥٠، رقم: ٢٢)، وابن شاهين (ذكر من اختلف العلماء ونقاد الحديث فيه: ص: ١١٣، رقم: ٦٩) وغيرهم، وكذبه الجوزجاني (أحوال الرجال ص: ٥٠، رقم: ٢٢)، وحكاه الذهبي (المغني في الضعفاء: ٢/ ٧٦٦ / ٧٢٦٣) عن يحيى بن سعيد القطان أيضًا.=\n\n⦗١٧٢⦘\n= وأسقطه ابن معين، فقال: \"يونس بن خباب رجل سوء - وقال أيضًا -: يونس بن خباب لا شيء\". (تاريخه - رواية الدارمي -: ص: ٢٢٦، رقم: ٨٦٢، - ورواية الدوري -: ٣/ ٤٠٧/ ١٩٨٦، ٤/ ١٦٣ / ٣٧٢٣، الجرح والتعديل لابن أبي حاتم: ٣/ ٢٠٢، ٩/ ٢٣٨/ ١٠٠١)، وقال أبو حاتم الرازي: \"مضطرب الحديث، ليس بالقوى\". (الجرح والتعديل لابن أبي حاتم: ٣/ ٢٠٢، ٩/ ٢٣٨/ ١٠٠١).\nوقال ابن حبان ﵀: \"كان رجل سوء، غاليا في الرفض، كان يزعم أن عثمان بن عفان قتل ابنتي رسول الله ﷺ، لا يحل الرواية عنه، لأنه كان داعية إلى مذهبه، ثم مع ذلك ينفرد بالمناكير التي يرويها عن الثقات، والأحاديث الصحاح التي يسرقها عن الأثبات فيرويها عنهم\". (المجروحين لابن حبان: ٣/ ١٤٠).\nوضعفه الإمام أحمد ﵀ (العلل ومعرفة الرجال -دواية المروذي وغيره-: رقم: ١٠٨، ١٠٩، ٢٩٨)، والنسائي (الضعفاء والمتركون: رقم: ٦١٩)، وذكره العقيلي (٤/ ٤٥٨، ت: ٢٠٨٩) والدارقطني (٣/ ١٣٧/ ٦٠٢) وغيرهما في الضعفاء، وقال العقيلي: \"وكان ممن يغلو في الرفض\".\nوذكر أبو داود أن عامة حديثه من رواية شعبة عنه لا تشبه حديث الرافضة، إلا أنه زاد في حديث سؤال القبر سؤالا رابعا زعم أن الناصبة أخفته، وهو أن المرأ يسأل في قبره: من وليُّك؟ فإن قال: علي بن أبي طالب، نجا. (انظر: تهذيب التهذيب لابن حجر: ١١/ ٤٣٧ - ٤٣٩/ ٨٤٨).\nقال أبو أحمد بن عدي ﵀ \"وهو من الغالين في التشيع، وكان يحمل على عثمان وأحاديثه مع غلوه تكتب\". (الكامل في ضعفاء الرجال: ٨/ ٥١٥ - ٥١٩/ ٢٠٨٠). =\n\n⦗١٧٣⦘\n= وقال عثمان بن أبي شيبة ﵀: \"ثقة صدوق\"، وقال الساجي ﵀: \"صدوق في الحديث، تكلموا فيه من جهة رأيه السوء\"، وتابعهما عليه الحافظ ابن حجر ﵀، فقال: \"صدوق يخطئ ورمي بالرفض\". (انظر: تهذيب التهذيب لابن حجر: ١١/ ٤٣٧ - ٤٣٩/ ٨٤٨).\n(^٦) ابن جبر المكي.\n(^٧) لم أقف عليه عند غير المصنف ﵀، وقال الحافظ ابن حجر ﵀ في إتحاف المهرة (١٩/ ٤٠١) ٢٥١٠١): \"موقوف\".\nوفي إسناده يونس بن خباب، وهو ضعيف جدا، وقد اتهم، كما مر آنفا في ترجمته.","vol":"21","page":171},{"text":"١٢٠٥٩ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج بن محمد (^٢)، قال: حدثني شعبة (^٣)، ح.\nوحدثنا يونس بن حبيب (^٤)، حدثنا أبو داود (^٥)، حدثنا شعبة، عن\n\n⦗١٧٤⦘\nعمرو بن مرة (^٦)، سمع أبا عبيدة (^٧) يحدث عن أبي موسى الأشعري، قال: قال رسول الله ﷺ: \"إن الله يبسط يده بالليل ليتوب مسيء النهار، وبالنهار ليتوب مسيء الليل، حتى تطلع الشمس من مغربها\" (^٨).\n_________\n(^١) يوسف بن سعيد بن مسلَّم.\n(^٢) المصيصي.\n(^٣) ابن الحجاج، أبو البسطام، الواسطي.\n(^٤) ابن بشر، الأصبهاني.\n(^٥) سليمان بن داود بن الجارود الطيالسي.\n(^٦) ابن عبد الله بن طارق الجملي المرادي.\n(^٧) ابن عبد الله بن مسعود الهذلي الكوفي.\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب سعة رحمة الله، ٤/ ٢١١٣، ح: ٣١ - ٢٧٥٩) عن محمد بن المثنى عن محمد بن جعفر غندر، وعن محمد بن بشار عن أبي داود الطيالسي، كلاهما عن شعبة، به مثله من حديث غندر، وأحال عليه حديث الطيالسي بنحوهن وكأنه عنى حديث الطيالسي الثاني.\nوالحديث هو عند الطيالسي في المسند (١/ ٣٩٥/ ٤٩٢)، بمثله.\nوله أيضا (٤٩٣) عن شعبة والمسعودي عن عمرو بن مرة نحوه، ولفظه: \"يرفع إليه عمل الليل قبل عمل النهار، وعمل النهار قبل عمل الليل\"، وقد أخرجه مسلما في الصحيح بهذا اللفظ (الإيمان، باب في قوله ﵇: إن الله لا ينام، ١/ ١٦٢، ح: ٢٩٥ - ١٧٩) عن محمد بن المثنى وابن بشار عن محمد بن جعفر به، وبرقم (ح: ٢٩٣، ٢٩٤ - ١٧٩) من حديث الأعمش عن عمرو بن مرة، به. وتقدم عند المؤلف في الإيمان برقم (٤٤٨ - ٤٥١).\nومن فوائد الاستخراج في هذا الحديث:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - العلو النسبي بالمساواة، فقد ساوى فيه المصنف مسلما ﵀، في طرقه الثلاثة =\n\n⦗١٧٥⦘\n= عن شعبة، فكأنه صافح شيوخ مسلم فيه.","vol":"21","page":173},{"text":"١٢٠٦٠ - حدثنا أبو قلابة (^١)، حدثنا بشر بن عمر (^٢)، حدثنا شعبة، بإسناده إلى قوله: \"مسيء الليل\" (^٣).\n_________\n(^١) عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٢) ابن الحكم الزهراني الأزدي البصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":175},{"text":"<span data-type='title' id=toc-1492>باب الترغيب في الثناء على الله ﷿ </span>-.","vol":"21","page":176},{"text":"١٢٠٦١ - حدثنا محمد بن الجنيد الدَّقَّاقُ (^١)، حدننا إسحاق بن إسماعيل (^٢)، حدثنا جرير (^٣)، عن الأعمش (^٤)، عن أبي وائل (^٥)، عن عبد الله (^٦)، قال: قال رسول الله ﷺ: \"ليس أحد أحب إليه المدح من الله ﷿، من أجل ذاك مدح نفسه، ولا أحد أغير (^٧) من الله ﷿، من أجل ذلك حرم الفواحش\" (^٨).\n_________\n(^١) محمد بن أحمد بن الجنيد أبو جعفر، والدقاق: بفتح الدال المهملة، والألف بين القافين الأولى مشددة، نسبة إلى الدقيق وعمله وبيعه. انظر: الأنساب للسمعاني (٢/ ٤٨٥).\n(^٢) الطالقاني، أبو يعقوب، نزيل بغداد، يعرف باليتيم.\n(^٣) ابن عبد الحميد الضبي، الرازي.\n(^٤) سليمان بن مهران الكاهلي، الكوفي.\n(^٥) شقيق بن سلمة النخعي.\n(^٦) ابن مسعود، الهذلي.\n(^٧) الغيرة: بفتح الغين وإسكان الياء، وهى مأخوذة من التغير الحاصل من الآنفة والحمية.\nقال الإمام النووي ﵀: وأصلها المنع، والرجل غيور على أهله - أي يمنعهم من التعلق بأجني بنظر أو حديث أو غيره، والغيرة صفة الكمال. أ. هـ.\nوغيرة الله تعالى من جنس صفاته التي يخص بها، فهي ليست مماثلة لغيره المخلوق بل هي صفة تليق بعظمته، مثل الغضب والرضا ونحو ذلك من خصائصه التي لا يشاركه الخلق فيها. انظر: شرح صحيح مسلم للنووي (١٠/ ١٣٢)، روضة المحبين (صـ ٣١٠)، فتح الباري مع تعليق ابن باز (٢/ ٥٣٠ - ٥٣١)، الفتاوى (٦/ ١٢٠)، شرح كتاب التوحيد من صحيح البخاري للغنيمان (١/ ٣٣٥).\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، =\n\n⦗١٧٧⦘\n= ٤/ ٢١١٣، ح: ٣٢، ٣٥ - ٢٧٦٠) عن عثمان بن أبي شيبة وزهير بن حرب وإسحاق بن راهوية، عن جرير، به مثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب النكاح، باب الغيرة، ٧/ ٣٥/ ٥٢٢٠، وكتاب التوحيد، باب قول الله تعالى: ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾ ٩/ ١٢٠ / ٧٤٠٣) من طريق حفص بن غياث عن الأعمش، به نحوه.","vol":"21","page":176},{"text":"١٢٠٦٢ - حدثنا ابن عفان (^١)، حدثنا ابن نمير (^٢)، عن الأعمش، عن شقيق، قال: قال عبد الله: قال رسول الله ﷺ: \"ما أحد أغير من الله، ولذلك حرم الفواحش، وما أحد أحب إليه المدح من الله ﷿\" (^٣).\n_________\n(^١) الحسن بن علي بن عفَّان العامري أبو محمد الكوفي.\n(^٢) الطالقاني، أبو يعقوب، نزيل بغداد، يعرف باليتيم.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٤، ح: ٣٣ - ٢٧٦٠) عن أبي بكر بن أبي شيبة عن عبد الله بن نمير وأبى معاوية، عن الأعمش. وعن محمد بن عبد الله بن نمير وأبي كريب عن أبي معاوية وحده، به مثله، إلا أنه قال: \"لا أحد\".\nوالمؤلف قد ساوى فيه مسلما، فكأنه صافح شيوخه فيه، وهذا من فوائد الاستخراج.","vol":"21","page":177},{"text":"١٢٠٦٣ - حدثنا الصَّغَاني (^١)، حدثنا يعلى (^٢)، قال: حدثنا الأعمش، عن شقيق، عن عبد الله، قال: قال رسول الله ﷺ: \"ليس أحد أغير من الله، ولذلك حرم الفواحش، وليس أحد أحب إليه المدح من الله\" (^٣).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) ابن عبيد بن أبي أمية الكوفي.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":177},{"text":"١٢٠٦٤ - حدثنا يوسف بن مسلَّم (^١)، وأبو حُمَيْد المِصِّيْصِي (^٢)، وعباس الدُّوري، قالوا: حدثنا حجَّاج بن محمد، حدثني شعبة، عن عمرو ابن مُرَّة، قال: سمعت أبا وائل يقول: سمعت عبد الله بن مسعود يقول: - قلت له: أنت سمعته من عبد الله؟ قال: نعم، وقد رفعه، أنه قال -: \"لا أحدَ أغيرُ من الله، ولذلك حرَّم الفواحش ما ظهر منها وما بطن، ولا أحدَ أحبُّ إليه المدح من الله ﷿، ولذلك مدح نفسه\".\nكذا رواه غندر (^٣).\n_________\n(^١) يوسف بن سعيد بن مسلَّم.\n(^٢) عبد الله بن محمد بن تميم بن أبي عمر، مولى بني هاشم.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٤، ح: ٣٤ - ٢٧٦٠) عن محمد بن المثنى وابن بشار عن غندر، به مثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب تفسير القرآن، سورة الأنعام، باب قوله: ﴿وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾، ٦/ ٥٧/ ٤٦٣٤)، عن حفص بن عمر، و(كتاب تفسير القرآن، سورة الأعراف، باب قوله ﷿: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾ (٦/ ٥٩/ ٤٦٣٧) عن سليمان بن حرب، كلاهما: عن شعبة، به مثله.\nوفيه من فوائد الاستخراج: العلو النسي بالمساواة، فقد ساوى المصنف فيه مسلما، فكأنه صافح شيخيه فيه.","vol":"21","page":178},{"text":"١٢٠٦٥ - حدثنا ابن الجُنَيد (^١)، حدثنا الأسور بن عامر (^٢)، حدثنا\n\n⦗١٧٩⦘\nشعبة، حدثني عمرو بن مُرَّة، قال: سمعت أبا وائل، قال: سمعت ابن مسعود، قال: -قلت: أنت سمعته من ابن مسعود؟ قال: نعم، قلت: أَرَفَعَه؟ قال: نعم، قال-: \"لا أحد\"، فذكر مثله (^٣).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق.\n(^٢) الشامي، الملقب بشاذان.\n(^٣) تقدم تخريجه في الذي قبله.","vol":"21","page":178},{"text":"١٢٠٦٦ - حدثنا الربيع بن سليمان (^١)، حدثنا خالد بن عبد الرحمن (^٢)، ح.\nوحدثنا إبراهيم بن مرزوق (^٣)، حدثنا وهب بن جرير (^٤)، ح.\nوحدثنا أبو قِلابة (^٥)، حدثنا بِشْر بن عمر (^٦)، قالوا: حدثنا شعبة، بإسناده، مثلَ حديث حجاج بن محمد (^٧).\n_________\n(^١) ابن عبد الجبار المرادي أبو محمد المصري المؤذن، صاحب الشافعي.\n(^٢) الخراساني، أبو الهيثم، المروذي.\n(^٣) ابن دينار الأموي، البصري.\n(^٤) ابن حازم أبو عبد الله الأزدي البصري.\n(^٥) عبد الملك بن محمد بن عبد الله الرقاشي، البصري.\n(^٦) ابن الحكم الزهراني الأزدي، أبو محمد البصري.\n(^٧) تقدم تخريجه آنفا (برقم ١٢٠٦٤).","vol":"21","page":179},{"text":"١٢٠٦٧ - حدثنا ابن الجنيد (^١)، حدثنا أبو ربيعة (^٢)، حدثنا أبو عوانة، عن الأعمش، عن مالك بن الحارث، عن عبد الرحمن بن يزيد،\n\n⦗١٨٠⦘\nعن عبد الله بن مسعود، قال: قال رسول الله ﷺ: \"لا أحد أحب إليه المدح من الله، من أجل ذلك مدح نفسه، وليس أحد أغير من الله، من أجل ذلك حرَّم الفواحش، وليس شيء أحب إليه العذر من الله، من أجل ذلك أنزل الكتاب وبعث الرسل\" (^٣).\nروه جرير (^٤)، عن الأعمش، مرفوع مثله، وقال: \"أرسل الرسل\" (^٥).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق.\n(^٢) زيد بن عوف القطعي البصري، الملقب بفهد، تقدم برقم (١٨٨٣)، وهو متروك.\n(^٣) تقدم تخريج الحديث برقم (١٢٠٦١ - ١٢٠٦٤) من طرق عن الأعمش عن أبي وائل عن ابن مسعود ﵁.\nواسناد المؤلف هذا فيه أبو ربيعة، وهو متهم بسرقة الأحاديث، ولكنه قد رواه عن أبي عوانة غيره من الثقات أيضا، فقد أخرجه الخرائطي في اعتلال القلوب (٢/ ٣٥٥/ ٧٣٢) عن أبي يوسف القلُّوسي، عن يحيى بن حماد، عن أبي عوانة به.\nويحيى بن حماد هو ابن أبي زياد الشيباني مولاهم البصري ختن أبي عوانة؛ ثقة عابد، كما في تقريب التهذيب (رقم: ٧٥٣٥)، وأبو يوسف القلوسي هو يعقوب بن إسحاق بن زياد البصري، قال الخطيب: \"كان حافظا ثقة ضابطا\". انظر: تاريخ بغداد (١٦/ ٤١٦/ ٧٥٣٢)، تاريخ الإسلام (٦/ ٦٤٠/ ٤٧٢).\nوتابع أبا عوانة عليه جرير بن عبد الحميد عن الأعمش عند مسلم وغيره، كما أشار إليه المصنف، فهو صحيح عن الأعصش بالوجهين؛ من روايته عن أبي وائل عن ابن مسعود ﵁، ومن روايته عن مالك بن الحارث عن عبد الرحمن بن يزيد النخعي عن ابن مسعود ﵁.\n(^٤) ابن عبد الحميد الضبي الرازي.\n(^٥) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٤، ح: ٣٥ - ٢٧٦٠) عن عثمان بن أبي شيبة، وزهير بن حرب، =\n\n⦗١٨١⦘\n= وإسحاق بن إبراهيم -هو ابن راهوية- عن جرير، عن الأعمش، عن مالك بن الحارث، به نحوه.","vol":"21","page":179},{"text":"١٢٠٦٨ - حدثنا يونس بن حبيب، وبكار بن قتيبة، قالا: حدثنا أبو داود (^١)، حدثنا حرب بن شداد، عن يحيى بن أبي كثير، أنَّ أبا سلمة أخبره، أنَّ أبا هريرة أخبره، أنَّ رسول الله ﷺ قال: \"إن الله يغار، وإن المؤمن يغار، وإن غيرة الله أن يأتي المؤمن ما حَرَّم عليه\" (^٢).\n_________\n(^١) سليمان بن داود بن الجارود الطيالسي، والحديث في مسنده (٤/ ١١٤/ ٢٤٧٩) عن حرب بن شداد، به مثله.\n(^٢) سيأتي تخريجه.","vol":"21","page":181},{"text":"١٢٠٦٩ - حدثنا أبو داود السجزي (^١)، حدثنا موسى بن إسماعيل (^٢)، حدثنا أبان (^٣)، ح.\nوحدثنا بكار بن قتيبة، حدثنا أبو داود (^٤)، حدثنا حرب بن شداد، وأبان بن يزيد، عن يحيى بن أبي كثير، أنَّ أبا سلمة أخبره، أنَّ أبا هريرة أخبره، أنَّ رسول الله ﷺ قال: \"إن الله يغار، وإن المؤمن يغار،\n\n⦗١٨٢⦘\nوإنّ غيرة الله أن يأتي المؤمن ما حَرَّم عليه\".\nوكذا رواه أبو موسى (^٥) عن أبي داود، عن حرب وأبان، عن يحيى (^٦).\n_________\n(^١) سليمان بن الأشعث السجستاني مؤلف السنن، ولم أقف عليه في سننه.\n(^٢) التبوذكي.\n(^٣) ابن يزيد العطار البصري.\n(^٤) سليمان بن داود بن الجارود الطيالسي، وهو في مسنده عن حرب وحده، كما تقدم في الذي قبله.\n(^٥) محمد بن المثنى العنزي البصري.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٥، ح: ٣٦ - ٢٧٦١)، عن أبي موسى العنزي به، وأحال متنه على حديث حجاج بن أبي عثمان، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة ﵁، بمثله.\nوهو متفق عليه، أخرجه البخاري (كتاب النكاح، باب الغيرة، ٧/ ٣٥/ ٥٢٢٣)، عن موسى بن إسماعيل عن همام -وهو ابن يحيى العوذي-، وعن أبي نعيم عن شيبان، كلاهما عن يحيى بن أبي كثير به، نحوه.\nوفي هذا الحديث من فوائد الاستخراج:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - التصريح بالسماع بين يحيى بن أبي كثير وبين شيخه أبي سلمة، وهو عند مسلم معنعن في رواية أبي داود عن أبان بن يزيد وحرب بن شداد، ففيه تقوية للسماع الوارد في حديث الحجاج بن أبي عثمان الصواف عند مسلم، وأبان وحرب فوق الحجاج في يحيى بن أبي كثير، وهما من الخمسة الأول الذين هم الطبقة الأولى في يحيى بن أبي كثير، أرفعهم هشام الدستوائي، وأبان كان يقدمه القطان على همام وغيره، وعده الإمام أحمد -في رواية لأبي زرعة الدمشقي عنه، عند ابن عدي في الكامل (١/ ١٧٣) - التالي منهم لهشام، وقدم عليه غيره في روايات أخرى، كما سيأتي بعضها في التعليق على الحديثين التاليين. وانظر: تاريخ أبي زرعة الدمشقي (رقم: ١١٤٢)، الجرح والتعديل (٢/ ٢٩٩/ ١٠٩٨، ٩/ ٦٠ - ٦١)، الكامل (٣/ ٣٣٢، ٨/ ٤٤٣).\n٣ - العلو النسبي بالمساواة، فقد ساوى فيه المصنف مسلما، فكأنه صافح شيخه.","vol":"21","page":181},{"text":"١٢٠٧٠ - حدثنا السُّلَمِي (^١)، وأبو العباس الغَزِّي (^٢)، قالا: حدثنا\n\n⦗١٨٣⦘\nعبيد الله بن موسى (^٣)، أخبرنا شيبان (^٤)، ح.\nوحدثنا أبو أمية (^٥)، حدثنا الحسن بن موسى (^٦)، حدثنا شيبان، عن يحيى بن أبي كثير، قال: وأخبرني أبو سلمة، أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: \"إن الله يغار، وإن المؤمن يغار، وغيرة الله أن يأتي المؤمن ما حَرَّم عليه\" (^٧).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي النيسابوري، يلقب حمدان.\n(^٢) عبد الله بن محمد بن عمرو الأزدي الغزي.\n(^٣) العبسي الكوفي.\n(^٤) ابن عبد الرحمن النحوي.\n(^٥) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٦) الأشيب البغدادي.\n(^٧) تقدم تخريجه في الذي قبله، وهذا الوجه من رواية شيبان عن يحيى بن أبي كثير لم يخرجه مسلم، وهذا من فوائد الاستخراج، وشيبان أحد الخمسة الأثبات من أصحاب يحيى بن أبي كثير، فضله ابن معين على حرب بن شداد، والإمام أحمد على الأوزعي وحرب بن شداد وغيرهما، بل اعتبره أرفع أصحاب يحيى بن أبي كثير بعد هشام الدستوائي، وقال: \"شيبان أرفع هؤلاء عندي، شيبان صاحب كتاب صحيح\".\nانظر: سؤالات ابن الجنيد (ص: ٣٨٦، رقم: ٤٦٨)، الجرح والتعديل (٤/ ٣٥٦)، معجم الصحابة للبغوي (٢/ ٢٨٣/ ٦٣٤)، الكامل في ضعفاء الرجال (٣/ ٣٣٢)، تاريخ بغداد (٩/ ٢٧٢ - ٢٧٤/ ٤٨٣٥).","vol":"21","page":182},{"text":"١٢٠٧١ - أخبرني العباس بن الوليد بن مِزْيَد العُذَري، قال: أخبرني محمد بن شعيب بن شابور، قال: أخبرني الأوزاعي (^١)، عن يحيى بن أبي كثير، قال: حدثني أبو سلمة بن عبد الرحمن، قال: حدثني أبو هريرة،\n\n⦗١٨٤⦘\nقال: قال النبيّ ﷺ: \"إن الله يغار، والمؤمن يَغَار، فغيرة الله اُن يأتي المؤمن ما حَرَّم عليه\" (^٢).\n_________\n(^١) عبد الرحمن بن عمرو، أبو عمرو الدمشقي.\n(^٢) تقدم تخريجه (برقم ١٢٠٦٩)، وطريق الأوزاعي عن يحيى بن أبي كثير هذا لم يخرجه مسلم، وهو من فوائد الاستخراج، والأوزاعي أحد الأثبات في حديث يحيى بن أبي كثير، في الطبقة الأولى بعد هشام الدستوائي، كما قال ابن المديني وابن معين وأبو زرعة وأبو حاتم الرازيان. انظر: تاريخ الدوري (٤/ ٤٥٧/ ٥٢٧٩)، الجرح والتعديل (٩/ ٦٠ - ٦١).","vol":"21","page":183},{"text":"١٢٠٧٢ - حدثني عبد الله بن أحمد بن حنبل، حدثني عبيد الله القواريري (^١)، حدثنا يزيد بن زريع، حدثنا حجاج الصواف (^٢)، قال: حدثني يحيى بن أبي كثير، حدثني أبو سلمة، عن أبي هريرة، أنه سمعه يقول: إنَّ رسول الله ﷺ قال: \"إنّ الله يغار، وغيرة الله أن يأتي المؤمن ما حرم عليه\" (^٣).\n_________\n(^١) ابن عمر بن ميسرة البصري.\n(^٢) حجاج بن أبى عثمان الكندى مولاهم البصري.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٤، ح: ٣٦ - ٢٧٦١) عن عمرو الناقد، عن ابن علية، عن حجاج، به نحوه.","vol":"21","page":184},{"text":"١٢٠٧٣ - حدثني عبد الله بن أحمد بن حنبل، حدثنا أبو معمر (^١)، حدثنا ابن علية (^٢)، حدثنا حجَّاج بن أبي عثمان، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو سلمة، قال: حدثني عروة بن الزبير، أنَّ أسماء حدثته، أنها سمعت\n\n⦗١٨٥⦘\nرسول الله ﷺ يقول: \"ليس أحد أغير من الله ﷿\" (^٣).\n_________\n(^١) عبد الله بن عمرو بن أبي الحجاج، المِنقَري مولاهم المُقْعَد البصري.\n(^٢) إسماعيل بن إبراهيم ابن علية.\n(^٣) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٤ - ٢١١٥، ح: ٣٧ - ٢٧٦٢) عن عمرو الناقد، عن ابن علية، به نحوه.\nوهو متفق عليه، أخرجه البخاري (كتاب النكاح، باب الغيرة، ٧/ ٣٥/ ٥٢٢٢)، عن موسى بن إسماعيل التبوذكي عن همام بن يحيى العوذي، عن يحيى بن أبي كثير به، نحوه.","vol":"21","page":184},{"text":"١٢٠٧٤ - حدثنا موسى بن سعيد (^١)، حدثنا عبد الله بن رجاء، حدثنا حرب (^٢)، عن يحيى بن أبي كثير، قال أبو سلمة: حدثني عروة بن الزبير، أنَّ أسماء بنت أبي بكر حدثته، أنها سمعت النبي ﷺ يقول على المنبر: \"ليس شيءٌ أغْيَرَ من الله\" (^٣).\n_________\n(^١) الدنداني الثغري الطرسوسي.\n(^٢) ابن شداد اليشكرى البصرى.\n(^٣) تقدم تخريجه في الحديث السابق، وطريق حرب بن شداد عن يحيى هذا لم يخرجه مسلم، وحرب بن شداد أحد أوثق أصحاب يحيى بن أبي كثير بعد هشام الدستوائي وشيبان، كما تقدم، وهذا من فوائد الاستخراج.","vol":"21","page":185},{"text":"١٢٠٧٥ - حدثنا الصَّغَاني (^١)، وأبو داود السِّجْزي (^٢)، قالا: حدثنا مسلم بن إبراهيم (^٣)، حدثنا أبان (^٤)، حدثنا يحيى (^٥)، عن أبي سلمة، عن عروة\n\n⦗١٨٦⦘\nابن الزبير، عن أسماء، أنها سمعت النبي ﷺ يقول: \"لا شيء أَغْيَرُ من الله\" (^٦).\nرواه بشر بن المفضل (^٧)، عن هشام (^٨)، عن يحيى، عن أبي سلمة، عن عروة، عن أسماء، عن النبي ﷺ، أنه قال: \"ليس أغْيَرَ من الله\" (^٩).\n_________\n(^١) محمد بن إسحاق، البغدادي.\n(^٢) سليمان بن الأشعث السجستاني، صاحب السنن، والحديث لم أقف عليه في سننه.\n(^٣) الفراهيدي الأزدي.\n(^٤) ابن يزيد العطار البصري.\n(^٥) ابن أبي كثير اليمامي.\n(^٦) هو حديث متفق عليه، وتقدم تخريجه (برقم ١٢٠٧٣)، وطريق أبان بن يزيد العطار هذا لم يخرجه مسلم، وهو من فوائد الاستخراج، فأبانٌ أحدُ أوثقِ الناس في يحيى بن أبي كثير بعد هشام الدستوائي وشيبان، ومنهم من فضله على غير هشام فيه، وراجع التعليقات على الأحاديث (١٢٠٦٩، ١٢٠٧٠، ١٢٠٧١) ومصادرها.\n(^٧) ابن لاحق الرقاشي البصري.\n(^٨) ابن أبي عبد الله سنبر الدستوائي البصري.\n(^٩) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٥، ح: ٣٧ - ٢٧٦٢) عن محمد بن أبي بكر المقدمي عن بشر، به نحوه.","vol":"21","page":185},{"text":"١٢٠٧٦ - حدثنا محمد بن يحيى (^١)، حدثنا إبراهيم بن حمزة (^٢)، عن عبد العزيز (^٣)، ح.\nوحدثنا محمد بن يحيى، حدثنا عبد الله بن مسلمة (^٤)، حدثنا عبد العزيز بن محمد (^٥)، عن العلاء (^٦)، عن أبيه، عن أبي هريرة،\n\n⦗١٨٧⦘\nأنّ رسول الله ﷺ قال: \"المؤمن يَغَار، والله أشدُّ غيرا\" (^٧).\n_________\n(^١) الذهلي.\n(^٢) ابن محمد بن حمزة بن مصعب بن عبد الله بن الزبير، المدني، أبو إسحاق.\n(^٣) ابن محمد الدراوردي.\n(^٤) ابن قعنب القعني.\n(^٥) الدراوردي.\n(^٦) ابن عبد الرحمن بن يعقوب الحرقي مولاهم، المدني.\n(^٧) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٥، ح: ٣٨ - ٢٧٦١) عن قتيبة، عن عبد العزيز الدراوردي، به مثله.","vol":"21","page":186},{"text":"١٢٠٧٧ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي (^١)، اُخبرنا محمد بن جعفر، حدثنا شعبة، قال: سمعت العلاء يحدث عن أبيه، عن أبي هريرة، أنَّ النبيّ ﷺ قال: \"المؤمن -مرتين، أو ثلاثا- يَغَار، يغار، يغار، والله أشدُّ غيرا\" (^٢).\n_________\n(^١) هو الإمام أحمد، والحديث عنده في المسند (١٣/ ٣٧٥/ ٧٩٩٤) عن محمد بن جعفر به مثله، وفي (١٢/ ١٤٤/ ٧٢١٠، ١٥/ ٤٠٤/ ٩٦٤٢) من طرق أخرى عن شعبة به أيضا.\n(^٢) أخرجه مسلم في الصحيح (كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش، ٤/ ٢١١٥، ح: ٣٨ - ٢٧٦١) عن محمد بن المثنى عن محمد بن جعفر به، وأحال متنه على حديث عبد العزيز بن محمد الدراوردي عن العلاء.\nوفيه من فوائد الاستخراج:\n١ - بيان المتن المحال به على المتن المحال عليه.\n٢ - وفيه علو معنوي، فإنه أخرجه من طريق الإمام أحمد عن غندر، وأحمد فوق محمد بن المثنى في كل شيء.","vol":"21","page":187},{"text":"<span data-type='title' id=toc-1493>باب ذكر الدليل على أنّ المسيء إذا تاب وندم، وعمل بعدها حسنة أذهبت سيئته، وأن الصلاة تكفير للسيئات.</span>","vol":"21","page":188},{"text":"١٢٠٧٨ - حدثنا الصَّغَاني (^١)، حدثنا عبيد الله بن عمر (^٢)، حدثنا يزيد بن زُرَيعٍ، حدثنا سليمان التيمي (^٣)، عن أبي عثمان (^٤)، عن عبد الله بن مسعود: \"أن رجلا أصاب من امرأة قُبْلة، فأتى النبي ﷺ، فذكر ذلك له، قال: فأنزل الله ﷿: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ﴾ (^٥)، قال: قال الرجل: يا رسول الله! هذه لي؟ قال: هذه لك، ولِمن عمل بها من أمتي\" (^٦).\nرواه المعتمر (^٧)، عن أبيه (^٨).\n_________\n(^١) محمد بن إسحاق بن جعفر.\n(^٢) القواريري.\n(^٣) سليمان بن طرخان التيمي مولاهم، البصري.\n(^٤) عبد الرحمن بن مُلّ النهدي.\n(^٥) سورة هود: ١١٤، وقوله: \"زلفًا من الليل\" ساعاته، وقيل: الطائفة من الليل قليلة كانت أو كثيرة. انظر: النهاية (٣١٠/ ٢)، شرح صحيح مسلم للنووي (١٧/ ١٢٤).\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ ٤/ ٢١١٥/ ٣٩ - ٢٧٦٣) عن قتيبة وأبي كامل الجحدري، عن يزيد بن زريع، به مثله.\nوهو متفق عليه، أخرجه البخاري في الصحيح (كتاب مواقيت الصلاة، باب: الصلاة كفارة، ١/ ١١١/ ٥٢٦) عن قتيبة، وفي (كتاب تفسير القرآن، سورة هود، باب قوله: وأقم الصلاة طرفي النهار وزلفا من الليل، ٦/ ٧٥/ ٤٦٨٧) عن مسدد، كلاهما عن يزيد ابن زُريع، به مثله.\n(^٧) ابن سليمان بن طرخان التيمي مولاهم، البصري.\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ =\n\n⦗١٨٩⦘\n= ٤/ ٢١١٦، ح: ٤٠ - ٢٧٦٣) عن محمد بن عبد الأعلى عن المعتمر به، وأحال تتمة متنه على حديث يزيد بن زريع، وقال: بمثله.\nورواه أيضا (ح: ٤١ - ٢٧٦٣) عن عثمان بن أبي شيبة عن جرير بن عبد الحميد عن سليمان التيمي به، وأحال متنه على حديثي يزيد بن زريع ومعتمر، وقال: بمثله.","vol":"21","page":188},{"text":"١٢٠٧٩ - حدثنا الحسن بن محمد (^١)، حدثنا يحيى بن عباد (^٢)، حدثنا شعبة، عن سماك (^٣)، عن إبراهيم (^٤)، عن الأسود (^٥)، عن عبد الله (^٦): \"أن رجلا قال: يا رسول الله! إني لقيت امرأة في حَشٍّ (^٧) بالمدينة، وأصبت منها ما دون الجماع، فنزلت: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾ (^٨) \" (^٩).\n\n⦗١٩٠⦘\nذكر أحمد بن يوسف (^١٠)، حدثنا أبو زيد (^١١)، حدثنا شعبة، عن سماك، بهذا وأتم منه (^١٢).\n_________\n(^١) ابن الصبَّاح أبو علي الزعفراني.\n(^٢) الضُّبَعي أبو عباد البصري.\n(^٣) ابن حرب الذهلي الكوفي.\n(^٤) ابن يزيد بن قيس النخعي الكوفي.\n(^٥) ابن يزيد بن قيس النخعي الكوفي.\n(^٦) ابن مسعود الهذلي ﵁.\n(^٧) بفتح الحاء المهملة وضمها، والفتح أكثر، ثم شين مشددة، وهو البستان من النخيل.\nانظر: الزاهر في غريب ألفاظ الشافعي للأزهري (ص: ٣٨)، غريب الحديث لابن الجوزي (١/ ٢١٦)، النهاية في غريب الحديث والأثر (١/ ٣٩٠)، المصباح المنير للفيومي (حشش، ١/ ١٣٧).\n(^٨) سورة هود: ١١٤.\n(^٩) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ ٤/ ٢١١٧، ح: ٤٣ - ٢٧٦٣) عن محمد بن المثنى، عن أبي النعمان الحكم=\n\n⦗١٩٠⦘\n= ابن عبد الله العجلي، عن شعبة.\n(^١٠) السلمي النيسابوري.\n(^١١) سعيد بن الربيع الحرشي الهروي.\n(^١٢) تقدم تخريجه في الذي قبله.","vol":"21","page":189},{"text":"١٢٠٨٠ - حدثنا ابن أبي الدنيا (^١)، حدثنا داود بن عمرو الضَّبِّي وأبو بكر بن أبي شيبة، قالا: حدثنا سلام بن سليم، عن سماك، ح.\nوحدثنا الصغاني (^٢)، حدثنا أبو بكر ابن أبي شيبة، حدثنا [أبو] الأحوص (^٣)، ح.\nوحدثنا أبو أمية (^٤)، حدثنا أبو نعيم (^٥)، حدثنا أبو الأحوص، عن سماك، عن إبراهيم، عن علقمة والأسود، عن عبد الله، قال: \"جاء رجل إلى النبيّ ﷺ، فقال: إني عالجت امرأة من أقصى المدينة، فأصبت منها\n\n⦗١٩١⦘\nما دون أن أمسها، وأنا هذا، فاقض فِيَّ ما شئت، فقال له عمر: لقد سترك الله إنْ سترت على نفسك، قال: ولم يجبه رسول الله ﷺ، فقام الرجل فانطلق، فأتبعه النبي ﷺ رجلا، فدعاه، فتلا عليه هذه الآية: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾، إلى قوله: ﴿ذِكْرَى لِلذَّاكِرِينَ﴾ (^٦)، فقال رجل من القوم: أهذه خاصة له، يا نبي الله؟ قال: \"بل للناس كافة\"، أو قال: \"عامة\". لفظ ابن أبي شيبة، ومعنى حديثهم واحد (^٧).\n_________\n(^١) عبد الله بن محمد بن عبيد بن أبي الدنيا البغدادي.\n(^٢) محمد بن إسحاق بن جعفر.\n(^٣) ما بين المعقوفين سقط من الأصل، واستدرك من إتحاف المهرة (١٠/ ١٥٨/ ١٢٤٨٠)، ويدل عليه بقية أسانيد هذا الحديث، وأبو الأحوص هو سلام بن سليم الحنفي الكوفي المذكور في الإسناد الأول؛ عن ابن أبي الدنيا عن أبي بكر بن أبىِ شيبة.\n(^٤) محمد بن إبراهيم بن مسلم الطرَسوسي.\n(^٥) الفضل بن دكين بن حماد الكوفي.\n(^٦) سورة هود: (١١٤).\n(^٧) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾، ٤/ ٢١١٦، ح: ٤٢ - ٢٧٦٣) عن يحيى بن يحيى، وقتيبة بن سعيد، وأبي بكر بن أبي شيبة عن أبي الأحوص سلام بن سليم به، وساق لفظه ليحيى بن يحيى التميمي، وهو عند المؤلف بلفظ ابن أبي شيبة، وهذا من فوائد الاستخراج. والحديث عند ابن أبي شيبة في مسنده (١/ ١٣١/ ١٧٣).","vol":"21","page":190},{"text":"١٢٠٨١ - حدثنا إبراهيم بن مرزوق، حدثنا أبو عامر (^١)، ح.\nوحدثنا أبو أمية (^٢)، حدثنا عبيد الله بن موسى (^٣)، أخبرنا إسرائيل (^٤)، عن سماك (^٥)، أنه سمع إبراهيم (^٦) يحدث عن الأسود (^٧) وعلقمة (^٨)، عن\n\n⦗١٩٢⦘\nعبد الله بن مسعود، قال: \"جاء رجل إلى النبي ﷺ، فقال: إني أخذت امرأة في البستان، فعملت لها كل شيء غير أني لم أجامعها، قَبَّلْتُها والْتَزَمْتُها، ولم أفعل بها غير ذلك، فافعل بي ما شئت، فلم يقل له رسول الله ﷺ شيئا، فذهب الرجل، فقال عمر: لقد ستر الله عليك لو سترت على نفسك، فأتبعه رسول الله صلى الله عليه\"، وذكر الحديث (^٩).\n_________\n(^١) عبد الله بن عمرو العقدي، القيسي البصري.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) العبسي الكوفي.\n(^٤) ابن يونس بن أبي إسحاق السبيعي.\n(^٥) ابن حرب الذهلي.\n(^٦) ابن يزيد بن قيس النخعي الكوفي.\n(^٧) ابن يزيد بن قيس النخعي، الكوفي.\n(^٨) ابن قيس بن مالك النخعي الكوفي.\n(^٩) تقدم تخريج في الحديث السابق، ورواية إسرائيل عن سماك هذه من فوائد الاستخراج، حيث تابع أبا الأحوص على جمعه بين الأسود وعلقمة، وتابعهما حفص بن جميع وغيره من الضعفاء، وأبو عوانة اليشكري عن سماك، إلا أن أبا عوانة اختلف عليه، فقال جمع عنه: عن علقمة والأسود، وقال الأكثرون: عن علقمة أو الأسود.\nقال البزار: \"وهذا الحديث رواه غير واحد عن سماك عن إبراهيم عن علقمة والأسود، وبعضهم شك فقال: عن علقمة أو الأسود عن عبد الله\". مسند البزار (٤/ ٣٤٣/ ١٥٣٩).\nوتابعهم شريك عن سماك عن إبراهيم عن علقمة عن ابن مسعود ﵁ مرفوعا به مختصرا، أخرجه المروزي في تعظيم قدر الصلاة (١/ ١٤٣/ ٧٥) بإسناد صحيح عنه.\nورواه شعبة عن سماك عن إبراهيم عن الأسود وحده، كما تقدم (١٢٠٧٥، ١٢٠٧٦).\nوقال الثوري: عن سماك، عن إبراهيم النخعي، عن عبد الرحمن بن يزيد، عن ابن مسعود ﵁. أخرجه الترمذي في الجامع (أبواب تفسير القرآن عن رسول الله ﷺ، باب: ومن سورة هود، ٥/ ٢٨٩/ ٣١١٢)، والنسائي في السنن الكبرى (كتاب الرجم، من اعترف بما لا تجب فيه الحدود، وذكر الاختلاف على سماك بن حرب في خبر عبد الله بن مسعود، في ذلك، ٦/ ٤٧٧/ ٧٢٧٦ - ٧٢٧٧)، وأحمد في المسند (٦/ ٤٠٢/ ٣٨٥٤) ومحمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ١٤٢/ ٧٤)، والطبراني في المعجم الكبير (١٠/ ٢٠٧/ ١٠٤٨٢) من طريقي محمد بن يوسف=\n\n⦗١٩٣⦘\n= الفريابي، والفضل بن موسى السيناني، عن الثوري به.\nوسماك بن حرب تكلموا في حديثه عن عكرمة خاصة، وكان يقبل فيه التلقين بإسناده عن عكرمة عن ابن عباس ﵄.\nوأما عامة أحاديثه فهو صدوق ثقة فيها، يخطئ كغيره من الثقات، وأبو الأحوص وغيره من الثقات فيها قريب من شعبة والثوري، قال الدارقطني: \"إذا حدث عنه شعبة والثوري وأبو الأحوص، فأحاديثهم عنه سليمة، وما كان عن شريك بن عبد الله، وحفص بن جميع ونظرائهم، ففي بعضها نكارة\". سؤالات السلمي للدارقطني (ص: ١٨٩، رقم: ١٧١).\nوهذه النكارة إنما أتيت من قبلهم، لضعفهم، وليس من قبل سماك بن حرب، وقد صحح له الدارقطني من رواية إسرائيل، وأبي الأحوص، وأسباط بن نصر، وأبي عوانة، وزائدة، وعمر بن عبيد الطنافسي، ويزيد بن عطاء مولى أبي عوانة، عن سماك بن حرب، عن موسى بن طلحة، عن أبيه. ورجح حديثهم على رواية الثوري له عن سماك عن موسى مرسلا. انظر: علل الدارقطني (٤/ ٢٠٥ - ٢٠٧/ ٥١٢).\nوقال الجورقاني في الأباطيل والمناكير والصحاح والمشاهير (٢/ ١٢٦)، في حديث له: \"هذا حديث صحيح، رواه عن سماك بن حرب، أبو الأحوص\".\nولهذا قال الترمذي في حديثنا هذا -وأخرجه من طريق أبي الأحوص عن سماك: \"هذا حديث حسن صحيح، وهكذا روى إسرائيل عن سماك عن إبراهيم عن علقمة والأسود عن عبد الله عن النبي ﷺ نحوه. وروى شعبة عن سماك بن حرب عن إبراهيم عن الأسود عن عبد الله عن النبي ﷺ نحوه، وروى سفيان الثوري عن سماك عن إبراهيم عن عبد الرحمن بن يزيد عن عبد الله، عن النبي ﷺ مثله، ورواية هؤلاء أصح من رواية الثوري\". انظر: الجامع للترمذي (أبواب تفسير القرآن عن رسول الله ﷺ، باب: ومن سورة هود، ٥/ ٢٨٩/ ٣١١٢).=\n\n⦗١٩٤⦘\n= وسماك تقدمت ترجمته عند الحديث رقم (٧٠٤)، وقارنها بالرجوع إلى مصادر ترجمته هناك.\nوحديثنا هذا قد أعله النسائي بالإرسال، لما أخرجه في السنن الكبرى (كتاب الرجم، ذكر اختلاف ألفاظ الناقلين لهذا الخبر، ٦/ ٤٧٩/ ٧٢٨٣) عن هناد بن السري -وهو في الزهد له (٢/ ٤٤٩، ٦٤٨) -، وأبو داود في السنن (كتاب الحدود، باب في الرجل يصيب من المرأة دون الجماع، فيتوب قبل أن يأخذه الإمام، ٤/ ١٦٠/ ٤٤٦٨) عن مسدد بن مسرهد، وأبو نعيم في حلية الأولياء (٤/ ٢٣٨) من طريق يحيى الحماني، ثلاثتهم عن أبي الأحوص، عن سماك عن إبراهيم، عن علقمة والأسود، قالا: قال عبد الله بن مسعود ﵁ به مرفوعا. قال النسائي: \"هذا هو الصحيح\". السنن الكبرى (٦/ ٤٨٠).\nكذا قال، ويعني أن علقمة والأسود لا يسندانه عن ابن مسعود ﵁، وإنما بلغهما عنه، فحدثا به عنه من غير سماع، وهما لم يوصفا بالتدليس أو الإرسال، ومثل هذا من صيغ الاتصال فيمن لم يعرف بهما من الثقات، وهذا الحديث قد وصله شعبة وإسرائيل بن يونس بن أبي إسحاق وأبو عوانة الوضاح بن عبد الله اليشكري وأسباط بن نصر وغيرهم من الثقات عن سماك به، كما تقدم، وشعبة من أوثق الناس عن سماك، وقد وصله جمع أكثر من الثقات عن أبي الأحوص به، وهم:\n١ - قتيبة بن سعيد البغلاني: عند مسلم والمصنف -كما تقدم- والترمذي (أبواب تفسير القرآن عن رسول الله ﷺ، باب: ومن سورة هود، ٥/ ٢٨٩/ ٣١١٢).\n٢ - ويحيى بن يحيى التميمي عند مسلم والمصنف -كما تقدم- ومحمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ١٤٠/ ٦٩)، والبيهقي في السنن الكبرى (٨/ ٤٢٠)، وشعب الإيمان (٩/ ٢٩٧/ ٦٦٨٢).\n٣ - وأبو بكر بن أبي شيبة في مسنده، وعنه عند مسلم والمصنف كما تقدم.\n٤ - وأبو نعيم الفضل بن دكين، عند المصنف كما سبق. =\n\n⦗١٩٥⦘\n= ٥ - وداود بن عمرو الضبي عند المصنف، كما تقدم.\n٦ - ومحمد بن سعيد بن سليمان بن عبد الله الكوفى أبو جعفر ابن الأصبهانى، عند الشاشي في المسند (١/ ٣٧٢/ ٣٦٤).\nفروايتهم أرجح وهم أكثر وأثبت وأحفظ بكثير ممن خالفهم، وقد تابعهم عليه شعبة وأبو عوانة وغيرهم ممن هم فوق أبي الأحوص بكثير في سماك بن حرب وفي كل شيء، فحديثهم أولى بأن يكون محفوظا، على أن مثله عن مثل علقمة والأسود عن ابن مسعود محمول على السماع والاتصال، وهما من أخص أصحابه، وأعلمهم به، ولم يعرفا بالتدليس عنه أو عن غيره. والله أعلم\nوأشار النسائي ثانيا إلى اختلاف في ألفاظ هذا الحديث، ورجح منها لفظ سليمان التيمي عن أبي عثمان النهدي عن ابن مسعود ﵁، وقال: \"هذا هو الصحيح\".\nانظر: السنن الكبرى للنسائى (كتاب الرجم، من اعترف بما لا تجب فيه الحدود، ذكر اختلاف ألفاظ الناقلين لهذا الخبر، ٦/ ٤٨٠). وهو متفق عليه بهذا اللفظ، وقد تقدم (برقم ١٢٠٧٨).","vol":"21","page":191},{"text":"١٢٠٨٢ - حدثنا أبو جعفر الدقيقي الواسطي (^١)، وإسحاق بن سيار (^٢)، قالا: حدثنا عمرو بن عاصم (^٣)، حدثنا همام (^٤)، حدثنا إسحاق بن عبد الله بن أبي طلحة (^٥)، عن أنس بن مالك: أنَّ رجلا أتى النبي ﷺ، فقال: يا رسول الله! أصبت حدا فأقمه علي، قال: فلم يسأله\n\n⦗١٩٦⦘\nعنه، وحضرت الصلاة، قال: فصلى مع رسول الله ﷺ، فلما قضى الصلاة قال الرجل: يا رسول الله! إني أصبت حدا، فأقمه على كتاب الله، قال: \"شهدت الصلاة معنا؟ \" قال: نعم، قال: \"فقد غُفِر لك\".\nقال أحدهما (^٦): \"فأقم علي\"، وقال: \"قد غفر الله لك\" (^٧).\n_________\n(^١) محمد بن عبد الملك.\n(^٢) ابن محمد أبو يعقوب النصيبي.\n(^٣) ابن عبيد الله الكلابي القيسي أبو عثمان البصري.\n(^٤) ابن يحيى بن دينار العوذي.\n(^٥) الأنصاري، البصري.\n(^٦) يعني أحد شيخيه، وهما الدقيقي وإسحاق بن سيار.\n(^٧) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾، ٤/ ٢١١٧/ ٤٤ - ٢٧٦٤) عن الحسن بن علي الحلواني، والبخاري (٨/ ١٦٦ - ١٦٧/ ٦٨٢٣) عن عبد القدوس بن محمد، كلاهما عن عمرو بن عاصم الكلابي، به نحوه.\nوالمؤلف قد ساوى فيه مسلما، فكأنه صافح شيخه، وهذا من فوائد الاستخراج.","vol":"21","page":195},{"text":"١٢٠٨٣ - حدثنا السُّلَمي (^١)، حدثنا النَّضر بن محمد (^٢)، حدثنا عكرمة بن عمار (^٣)، حدثنا شداد (^٤)، عن أبي أمامة (^٥)، قال: \"جاء رجل إلى النبي ﷺ، فقال: يا نبى الله! إني أصبت حدا، فأقمه علي، فأعرض عنه، ثم قال: يا نبي الله إني أصبت حدًا فأقمه علي، فقال له رسول الله ﷺ: \"ألست قد توضأت فأحسنت الوضوء، ثم شهدت معنا الصلاة؟ \" قال: بلى، قال: فإن الله قد غفر لك ذنبك -أو قال: حدك-\" (^٦).\n_________\n(^١) أحمد بن يوسف النيسابوري.\n(^٢) ابن موسى الجرشي أبو محمد اليماني.\n(^٣) العجلي أبو عمار اليمامي.\n(^٤) ابن عبد الله القرشي أبو عمار الدمشقي.\n(^٥) صدي بن عجلان الباهلى ﵁.\n(^٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾، =\n\n⦗١٩٧⦘\n= ٤/ ٢١١٧/ ٤٥ - ٢٧٦٥) عن نصر بن علي الجهضمي وزهير بن حرب أبي خيثمة، عن عمر بن يونس، به مثله.","vol":"21","page":196},{"text":"١٢٠٨٤ - حدثنا إبراهيم بن مرزوق البصري (^١)، حدثنا عمر بن يونس (^٢)، حدثنا عكرمة بن عمار (^٣)، قال: سمعت شدادا (^٤)، قال: سمعت أبا أمامة، قال: بينما رسول الله ﷺ في المسجد، ونحن قعود معه، إذ جاء رجل، فقال: يا رسول الله! إني أصبت حدًّا، فأقمه علَيَّ، فسكت عنه رسول الله ﷺ، ثم أعاد فقال: يا رسول الله! إني أصبت حدًّا، فأقمه علَيَّ، فسكت عنه، وأقيمت الصلاة، فلما انصرف نبى الله ﷺ قال أبو أمامة-: فاتبع رسول الله ﷺ حين انصرف، واتَّبعتُ رسول الله ﷺ أنظر ما يرد على الرجل، فلحق الرجل رسول الله ﷺ، فقال: يا رسول الله! إني أصبت حدًّا، فأقِمه علَيَّ، قال أبو أمامة: قال له رسول الله ﷺ: \"أرأيت حين خرجت من بيتك، أليس قد توضأت فأحسنت الوضوء ثم صليت معنا؟ \"، قال: بلى، يا رسول الله! فقال رسول الله ﷺ: \"فإن الله قد غفر لك حدك -أو قال: ذنبك\" (^٥).\n_________\n(^١) ابن دينار الأموي البصري.\n(^٢) الحنفي اليمامي.\n(^٣) العجلي أبو عمار اليمامى.\n(^٤) ابن عبد الله القرشي أبو عمار الدمشقي.\n(^٥) تقدم تخريجه في الحديث السابق.\nوفيه من فوائد الاستخراج:\n١ - العلو النسبي بالمساواة، فقد ساوى فيه المصنف مسلما، فكأنه صافح شيوخه.=\n\n⦗١٩٨⦘\n= ٢ - توارد الرواة له عن عكرمة بن عمار على وتيرة واحدة، على اختلاف بلدانهم، يدل على ضبطه له، وهذا مثال لانتقاء الشيخين لحديث من تكلم فيهم من جهة حفظهم.","vol":"21","page":197},{"text":"١٢٠٨٥ - حدثنا عباس (^١)، حدثنا قُرَادٌ (^٢)، حدثنا عكرمة (^٣)، عن شداد بن عبد الله، قال: سمعت أبا أمامة يقول: \"أتى رجل رسول الله ﷺ وهو في المسجد\"، فذكر مثله (^٤).\n_________\n(^١) ابن محمد بن حاتم الدوري البغدادي.\n(^٢) قراد: بضم قاف وخفة راء وبمهملة، لقب له. انظر: المغني في ضبط أسماء الرجال ص (٢٠٢)، وانظر: الإكمال لابن ماكولا (٧/ ١٠٤)، وهو عبد الرحمن بن غزوان الضبي، أبو نوح الخزاعي -مولاهم-.\n(^٣) ابن عمار العجلي اليمامي.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":198},{"text":"١٢٠٨٦ - حدثنا أبو أمية (^١)، قال حدثنا أبو الوليد (^٢)، وعاصم ابن علي (^٣)، قالا: حدثنا عكرمة، حدثني شداد أبو عمار، حدثني أبو أمامة، فذكر بنحوه (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرَسوسي.\n(^٢) هشام بن عبد الملك الطيالسي البصري.\n(^٣) ابن عاصم الواسطي التيمي.\n(^٤) تقدم تخريجه برقم (١٢٠٨٤).","vol":"21","page":198},{"text":"١٢٠٨٧ - حدثنا يوسف بن مسلَّم (^١)، حدثنا محمد بن كثير (^٢)،\n\n⦗١٩٩⦘\nعن الأوزاعي (^٣)، ح.\nوحدثنا أبو أمية (^٤)، حدثنا يحيى بن عبد الله البابْلُتِّي (^٥)، حدثنا الأوزاعي، حدثنا أبو عمار (^٦)، قال: حدثني أبو أمامة: \"أن رجلا أتى النبي ﷺ\"، فذكر الحديث.\nقال محمد بن كثير: \"فإن الله قد تاب عليك\" (^٧).\n_________\n(^١) يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) ابن أبي عطاء الثقفي مولاهم الصنعاني المصيصي، وهو ضعيف، ينكر عن الأوزاعي=\n\n⦗١٩٩⦘\n= وغيره، كما تقدم في ترجمته في الحديث رقم (٦٩٠).\n(^٣) عبد الرحمن بن عمرو بن أبي عمرو، الدمشقي.\n(^٤) محمد بن إبراهيم بن مسلم الطرَسوسي.\n(^٥) ابن الضحاك الدمشقي، وهو ضعيف، لم يوثقه أحد، كما تقدم في الحديث رقم (٣٨٤).\nوالبابْلُتِّي: بفتح الباء المنقوطة بواحدة، وسكون الباء الثانية، وضم اللام، وكسر التاء المنقوطة بنقطتين من فوقها في الآخر، مع التشديد. انظر: الأنساب (١/ ٢٤٣).\n(^٦) شداد بن عبد الله القرشى الأموى، أبو عمار الدمشقى.\n(^٧) تقدم تخريجه برقم (١٢٠٨٤)، وطريق الأوزاعي هذا من فوائد الإستخراج، وهو فوق عكرمة بن عمار اليمامي في كل شيء، فالأوزاعي إمام ثقة، وعكرمة بن عمار صدوق يخطئ في غير حديثه عن إياس بن سلمة، ويضطرب في يحيى بن أبي كثير، وتقدمت ترجمته في الحديث رقم (٧١)، فقارنه بما في مصادر ترجمته.\nوإسناد المؤلف هذا ضعيف بطريقيه عن الأوزاعي، لضعف راوييه عن الأوزاعي معا، إلا أنه قد أخرجه الإمام أحمد في المسند (٣٦/ ٦١٦/ ٢٢٢٨٦) وأبو داود في السنن (كتاب الحدود، باب في الرجل يعترف بحد ولا يسميه، ٤/ ١٣٥/ ٤٣٨١)، والنسائي في السنن الكبرى (كتاب الرجم، ذكر من اعترف بحد ولم يسمه، ٦/ ٤٧٥ - ٤٧٦/ ٧٢٧٢ - ٧٢٧٤)، وابن خريمة في الصحيح (كتاب الصلاة، باب ذكر الدليل على أن الحد الذي أصابه هذا السائل فأعلمه ﷺ أن الله قد عفا عنه بوضوئه وصلاته كان معصية ارتكبها دون الزنى الذي يوجب الحد، ١/ ١٦٠/ ٣١١) والطبراني في=\n\n⦗٢٠٠⦘\n= المعجم الكبير (٨/ ١٣٨/ ٧٦٢٣) وغيرهم من طريق الوليد بن مزيد، والوليد بن مسلم، وأبي المغيرة عبد القدوس، وعمر بن عبد الواحد الدمشقيين، وغيرهم من الثقات عن الأوزاعي به.","vol":"21","page":198},{"text":"<span data-type='title' id=toc-1494>باب بيان الخبر الجاعل للقاتل توبة (^١)، والدليل على أنّ توبته أنْ يهجر القوم الذين أصاب معهم الذنب.</span>\n_________\n(^١) وهذا هو الصحيح، وهو قول الجمهور أهل السنة والجماعة: أن توبة القاتل عمدًا صحيحة. انظر: تفسير الطبري (٥/ ١٣٦)، الجامع لأحكام القرآن للقرطبي (٥/ ٣٣٣)، تفسير ابن كثير (١/ ٤٧٧)، تفسير آيات أشكلت على كثير من العلماء لابن تيمية (١/ ٣١٣)، فتح الباري (٨/ ٣٥٤).","vol":"21","page":200},{"text":"١٢٠٨٨ - حدثنا أبو المثنى (^١)، حدثني أبي (^٢)، حدثني أبي (^٣)، حدثنا شعبة (^٤)، عن قتادة (^٥)، سمع أبا الصديق الناجي (^٦)، عن أبي سعيد الخدري، عن النبي ﷺ: \"أن رجلا قتل تسعة وتسعين نفسا، قال: فجعل يسأل: هل له من توبة؟ فأتى راهبا، يسأله، فقال: ليست لك توبة، فقتل الراهب، ثم جعل يسأل، ثم خرج من قريته إلى قرية فيها قوم صالحون، فلما كان في بعض الطريق أدركه الموت فنأى بصدره، ثم\n\n⦗٢٠١⦘\nمات، فاختصمت فيه ملائكة الرحمة، وملائكة العذاب، فكان إلى القرية الصالحة أقرب بشبر (^٧)، فجعل من أهلها\" (^٨).\nرواه مسلم (^٩) عن بندار (^١٠)، عن ابن أبي عدي (^١١)، عن شعبة.\n_________\n(^١) معاذ بن المثنى بن معاذ بن معاذ العنبري.\n(^٢) المثنى بن معاذ بن معاذ العنبري.\n(^٣) معاذ بن معاذ بن نصر العنبري.\n(^٤) ابن الحجاج أبو بسطام الواسطي.\n(^٥) ابن دعامة السدوسي البصري.\n(^٦) بكر بن عمرو البصري.\n(^٧) الشبر: المسافة ما بين أعلى الإبهام وأعلى الخنصر -عند بسط الكف- انظر: لسان العرب (٤/ ٣٩١).\n(^٨) أخرجه مسلم في الصحيح (كتاب التوبة، باب قبول توبة القاتل، ٤/ ٢١١٩، ح: ٤٧ - ٢٧٦٦)، عن عبيد الله بن معاذ العنبري عن أبيه معاذ بن معاذ، به مثله.\n(^٩) أخرجه في الصحيح (كتاب التوبة، باب قبول توبة القاتل، ٤/ ٢١١٩، ح: ٤٨ - ٢٧٦٦)، وأحال متنه على حديث معاذ بن معاذ العنبري، وقال: نحو حديث معاذ بن معاذ، وزاد فيه: \"فأوحى الله إلى هذه: أن تباعدي، وإلى هذه: أن تقربي\".\nوهو حديث متفق عليه، أخرجه البخاري في الصحيح (كتاب أحاديث الأنبياء، باب حديث الغار، ٤/ ١٧٤/ ٣٤٧٠)، عن بندار به نحوه.\n(^١٠) محمد بن بشار البصري.\n(^١١) محمد بن إبراهيم بن أبي عدي السلمي.","vol":"21","page":200},{"text":"١٢٠٨٩ - ز- حدثنا إسحاق بن سيار (^١) النصيبي، حدثنا عمرو ابن عاصم (^٢)، عن همام (^٣)، عن قتادة (^٤)، عن أبي الصديق الناجي (^٥)، أنه حدثه أنه سمع أبا سعيد الخدري، قال: لا أحدثكم إلا ما سمعت من\n\n⦗٢٠٢⦘\nرسول الله ﷺ سمعت أذناي ووعاه قلبي: \"أن عبدا قتل تسعة وتسعين نفسا، ثم عرضت له توبة، فسأل عن أعلم أهل الأرض؟ فدل على رجل، فأتاه، فقال: إنه قد قتل تسعة وتسعين نفسا، فهل له من توبة؟ فقال: بعد تسعة وتسعين نفسا؟! قال: فانتضى (^٦) سيفه، فقتله، فكمل به، وكمل مائة، قال: ثم عرضت له توبة، فسأل عن أعلم أهل الأرض، فدل على رجل، فأتاه، فقال: إنه قد قتل مائة نفس، فهل له من توبة؟ فقال: ومن يحول بينك وبين التوبة؟ اخرج من القرية الخبيثة التي أنت بها إلى قرية كذا وكذا، فاعبد ربك، فخرج عنها، فعرض له أجله في الطريق، فاختصم فيه ملائكة الرحمة وملائكة العذاب، فقال إبليس: إنه لم يعصني قط، قالت ملائكة الرحمة: إنه قد خرج تائبا، انظروا إلى أي القريتين كان أقرب، فألحقوه بأهلها\" (^٧).\nقال همام (^٨): فحدثنا حميد (^٩)، عن بكر بن عبد الله المزني (^١٠)، عن أبي رافع (^١١)، قال: \"فبعث الله ملكا، فاختصموا إليه\" ثمّ رجع إلى حديث\n\n⦗٢٠٣⦘\nأيي الصدّيق، قال: \"انظروا إلى أي القريتين كان أقرب، فألحقوه بأهلها\" (^١٢).\nقال قتادة: فحدثني الحسن (^١٣): \"أنّه لما عرف الموت احتفز بنفسه، قال: فقرب الله إليه القرية الصالحة، وباعد منه القرية الخبيثة، فألحقوه بأهلها، يعني: القرية الصالحة\" (^١٤).\nرواه معاذ بن هشام (^١٥)، عن أبيه، عن قتادة (^١٦).\n\n⦗٢٠٥⦘\nالمملكة العربية السعودية\nوزارة التعليم\nالجامعة الإسلامية بالمدينة المنورة\n٣٢\nعمادة البحث العلمي\nرقم الإصدار: (١٦٤)\nالمسند الصحيح المخرج على صحيح مسلم\nلأبي عوانة يعقوب بن إسحاق الإسفراييني (٣١٦ هـ)\nتحقيق\nد. مصطفى بن محمد محمود مختار\nالمجلد الحادى والعشرون\nالطبعة الأولى\n١٤٣٨ هـ / ٢٠١٦ م\n_________\n(^١) ابن محمد النصيبي أبو يعقوب الطحان.\n(^٢) ابن علي الكلابي البصري.\n(^٣) ابن يحيى بن دينار العوذي البصري.\n(^٤) ابن دعامة السدوسي البصري.\n(^٥) بكر بن عمرو البصري.\n(^٦) أي اخترطه واستخرجته من غمده. انظر: العين (٧/ ٥٨)، معجم ديوان الأدب (٤/ ١٢٤)، تهذيب اللغة (١٢/ ٥١)، النهاية في غريب الحديث والأثر (٥/ ٧٣).\n(^٧) انظر: تخريج الحديث السابق.\n(^٨) ابن يحيى بن دينار العوذي البصري، وهذا التعليق موصول بالإسناد في أول الحديث.\n(^٩) ابن أبى حميد الطويل البصرى.\n(^١٠) البصري.\n(^١١) نفيع الصائغ المدني، مولى ابنة عمر بن الخطاب، تابعي ثقة، وتقدمت ترجمته عند=\n\n⦗٢٠٣⦘\n=الحديث رقم (١٩٩٥).\n(^١٢) مرسل أبي رافع هذا من زوائد أبي عوانة على مسلم، وحديث همام هذا بوجهيه معا؛ أخرجه ابن ماجه في السنن (كتاب الديات، باب هل لقاتل مؤمن توبة، ٢/ ٨٧٥/ ٢٦٢٢) والإمام أحمد في المسند (١٧/ ٢٤٤/ ١١١٥٤) واللالكائي في شرح أصول اعتقاد أهل السنة والجماعة (٦/ ١١٢٦/ ١٩٦٥) من طرق عن يزيد بن هارون، والإمام أحمد أيضا (٨/ ٢١٩/ ١١٦٨٧) وأبو يعلى في مسنده (٢/ ٥٠٨/ ١٣٥٦) من طريق عفان، كلاهما عن همام به، ورجاله ثقات من رجال الشيخين، والمسند منه عن أبي سعيد الخدري ﵁ مخرج في الصحيح -كما سيذكر المؤلف-، وإسناده صحيح على شرط الشيخين، وأما حديث أبي رافع نفيع هذا فمرسل. والله أعلم\n(^١٣) ابن أبى الحسن يسار البصرى.\n(^١٤) حديث الحسن: مرسل كذلك، وهو مخرج في صحيح مسلم أيضا، كما سيأتي.\n(^١٥) ابن أبى عبد الله سنبر الدستوائى البصرى.\n(^١٦) أخرجه مسلم في الصحيح (كتاب التوبة، باب قبول توبة القاتل، ٤/ ٢١١٨، ح: ٤٦ - ٢٧٦٦) عن محمد بن المثنى ومحمد ابن بشار، عن معاذ بن هشام به، وساق حديثي قتاد عن أبي الصديق الناجي عن أبي سعيد الخدري ﵁ مسندًا بنحو لفظ المصنف، وقتادة عن الحسن البصري: مرسلا، دون حديث أبي رافع الصائغ، كما تقدم.","vol":"21","page":201},{"text":"<span data-type='title' id=toc-1495>بابُ الخبرِ المبيِّنِ أنّ الله يغفرُ ذنوبَ المسلمين، ويَضعُهَا على اليهود والنَّصارى، ويُقَرِّرُ المسلمَ بذنوبِه التى سترَها عليه في الدُّنيا، فيغفِرُها له.</span>","vol":"21","page":207},{"text":"١٢٠٩٠ - حدَّثنا أبو الأَزْهَر (^١)، وعيسى بن أحمد البَلْخِيُّ، وهارونُ بن داود البَزِيْعيُّ المِصيصِيُّ، حدَّثنا أبو أسامة (^٢)، عن طلحةَ بن يحيى، عن أبي بُردة بن أبي موسى، عن أبيه، قال: قال رسول الله ﷺ: \"إذا كان يومُ القيامة، دُفع إلى كل مؤمنٍ رجلٌ من أهل المِلَلِ، فقيل له: هذا فِداؤُكَ من النَّارِ\" (^٣).\n_________\n(^١) هو أحمد بن الأزهر السَّليطي.\n(^٢) هو حماد بن أسامة الكوفي. وهو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم (كتاب التوبة ٤/ ٢١١٩ برقم ٤٩) عن أبي بكر بن أبي شيبة عن أبي أسامة به.\nمن فوائد الاستخراج:\n١ - عند المصنف بلفظ: \"رجل من أهل الملل\". وعند مسلم بلفظ: \"يهوديا أو نصرانيا\".\n٢ - المساواة حيث رواه مسلم عن أبن أبي شيبة عن أبي أسامة.","vol":"21","page":207},{"text":"١٢٠٩١ - حدَّثنا يوسفُ بن مسلم، والصغانيُّ (^١)، قالا: حدَّثنا عبيد الله بن موسى، حدَّثنا طلحةُ بن يحيى، عن أبي بُردة، عن أبي موسى، قال: قال النَّبيِّ ﷺ: \"أُمَّتي أُمَّةٌ مَرحُومةٌ، إذا كان يومُ القيامُة يُدفع إلى كل\n\n⦗٢٠٨⦘\nرجلٍ منهم رجلٌ من أهل الشِّرك، فقيل له: هذا فِداؤُكَ من النَّارِ \" (^٢).\n_________\n(^١) هو محمد بن إسحاق.\n(^٢) أخرجه عبد بن حميد كما في المنتخب (١/ ١٩٠ برقم ٥٣٧)، والبخاري في التاريخ الكبير (١/ ٣٩) كلاهما عن عبيد الده بن موسى، ولفظ عبد بمثل لفظ المصنف غير أنه زاد: \"عذابها بأيديها\". وقال: \"رجلٌ من أهل الذمة أو من أهل الشرك\"، ولم يذكر البخاري لفظ الحديث.\nمن فوائد الاستخراج:\n١ - لفظ \"أمتي أمة مرحومة\". لم ترد عند مسلم وسوف يوردها المصنف من طرق عن أبي بردة كما سيأتي.\n٢ - طلحة بن يحيى هو موضع الالتقاء مع مسلم.\n٣ - رواية عبيد الله بن موسى هذه أخرجها العلائي في إثارة الفوائد المجموعة في الإشارة إلى الفرائد المسموعة (٢/ ٤٩٦) من طريق المصنف. وعنده زيادة لفظ: \"عذابها بأيديها \".","vol":"21","page":207},{"text":"١٢٠٩٢ - حدّثني أبي (^١)، حدَّثنا أبو عمار (^٢)، حدَّثنا الفضلُ بن موسى (^٣)، عن طلحةَ بن يحيى، عن أبى بُردة، عن أبي موسى، قال: قال رسول الله ﷺ: \"إنَّ أمَّتي أمةٌ مرحومةٌ، عذابُها جُعل بأيدِيها، يُؤتَى باليهوديِّ والنَّصرانيِّ فيُقال: هذا فِداؤُك من النَّارِ\" (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد والد المصنف تقدمت ترجمته برقم (٥٤) ولم يرد فيه توثيق ولا تجريح.\n(^٢) كذا في إتحاف المهرة (١٠/ ٩٦) أبو عمّار. ولعله الصواب، وجاء في الأصل (ك) أبو عامر، ولم أجد في تلاميذ الفضل بن موسى السيناني من كنيته أبو عامر، وأما أبو عمار الحسين بن حريث المروزي. وتقدم في (٢/ ٣٢ برقم ٤٠٣) رواية والد المصنف عنه، والتنبيه على أنه قد وقع الوهم من الناسخ في كنيته.\n(^٣) السيناني.\n(^٤) لم أجد من أخرجه من رواية الفضل بن موسى السيناني، وقد تابعه عليه عبيد الله بن=\n\n⦗٢٠٩⦘\n=موسى العبسي. انظر الحديث السابق (١٢٠٩١).","vol":"21","page":208},{"text":"١٢٠٩٣ - حدَّثنا عَلاّنُ بن المغيرة (^١)، حدَّثنا عفّانُ، حدَّثنا همّامُ، حدَّثنا قتادةُ، أنَّ عونا وسعيد بن أبي بردة حدّثاه، أَنَّهما سمعا أبا بُردة يُحدِّث عمر بن عبد العزيز، عن أبيه قال: قال رسول الله ﷺ: \"لا يموتُ رجلٌ مسلمٌ إلا أَدخلَ الله مكانَه النَّارَ يهوديًا أو نصرانيًا\". فاستحلفه عمرُ بن عبد العزيز باللهِ الذي لا إله إلا الله، أنَّ أباه حدَّثه عن رسول الله ﷺ. فحلف له. وقال: لم يُحدِّثني سعيد أنَّه استحلفه (^٢).\nرواه أبو بكر بن أبي شيبة (^٣)، عن عفان، وزاد، قال: لم يُنكِر على عونٍ قوله.\n_________\n(^١) هو علي بن عبد الرحمن بن محمد بن المغيرة المصري.\n(^٢) أخرجه مسلم (كتاب التوبة ٤/ ٢١١٩ برقم ٥٠).\n(^٣) مسند أبي بكر بن أبي شيبة -كما في إتحاف الخيرة المهرة (٨/ ٩٣) - ومن طريق ابن أبي شيبة أخرجه مسلم (الموضع السابق له).\nمن فوائد الاستخراج:\n١ - لم يتكرر الاستحلاف عند المصنف، ووقع عند مسلم الاستحلاف ثلاث مرات.\n٢ - المساواة من المصنف لمسلم.","vol":"21","page":209},{"text":"١٢٠٩٤ - حدَّثنا يعقوبُ بن سفيان الفارسيُّ، حدَّثنا عَمروُ بن عاصم (^١)، حدَّثنا همامُ، أخبرنا قتادةُ، عن سعيد بن أبي بُردة، وعونَ بن عبد الله، أَنَّهما شهِدا أبا بُردة بن أُبي موسى يُحدِّث عمرَ بن عبد العزيز، عن أبيه، أَنَّ النَّبيَّ ﷺ قال: \"لا يموتُ رجلٌ مسلمٌ، إلاَّ أُخذَ الله مكانَه النَّارَ يهوديًا أو نَصرانيًا\". قال عون: فاستحلفه بالله الذي لا إله إلا هو، أَنَّ أباهُ\n\n⦗٢١٠⦘\nحدَّثه عن رسول الله ﷺ. فحلف ثلاث مرّاتٍ. قال: فلم يُنكر سعيدٌ على عون أنَّه استحلَفَه، ولم يقل سعيد: استحلفه (^٢).\n_________\n(^١) ابن عبيد الله الكِلابي.\n(^٢) تقدم تخريجه في الذي قبله.\nمن فوائد الاستخراج:\n١ - بيان اسم والد عون ففي رواية المصنف هذه من طريق عمرو بن عاصم الكلابي عن همام تسميته (عون بن عبد الله). وأما رواية مسلم من طريق عبد الصمد بن عبد الوارث عن همام فسماه (عون بن عتبة). وهو عون بن عبد الله بن عتبة بن مسعود الهذلي نسبه في رواية مسلم إلى جده.\n٢ - وقع عند المصنف تكرار الاستحلاف ثلاثا من رواية عمرو بن عاصم عن همام، ولم يقع مكررا عنده من رواية عفان التي تكرر فيها الاستحلاف عند مسلم.","vol":"21","page":209},{"text":"١٢٠٩٥ - حدَّثنا الصغانيُّ، حدثنا إبراهيمُ بن عَرعَرة (^١)، حدَّثنا حَرَميُّ بن عِمارة (^٢)، حدَّثنا شدّادُ أبو طلحة الرّاسبيُّ، عن غيلانَ بن جرير، عن أبي بُردة، عن أبيه، عن النَّبيِّ ﷺ قال: \"يَجِيءُ ناسٌ من المسلمين يومَ القيامة، بذنوبٍ أمثالَ الجِبالِ، يغْفِرُها الله لهم، ويضعُها على اليهودِ والنَّصارى\" -فيما أحسب-.\nقال أبو رَوح: لا أدري ممن الشّك، مني أو منه؟.\nقال أبو بُردة: فحدّثت به عمر بن عبد العزيز، فقال: أبوك حدّثك بهذا عن النَّبيِّ ﷺ؟. فقلت: نعم (^٣).\n_________\n(^١) إبراهيم بن محمد بن عرعرة البصري.\n(^٢) حَرَمِي بن عمارة هو موضع الالتقاء مع مسلم.\n(^٣) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٠ برقم ٥١) من طريق حرمى بن عمارة عن أبي طلحة الراسبي مثله. والحديث بهذا المتن شاذ في إسناده شداد بن سعيد أبو طلحة=\n\n⦗٢١١⦘\n=الراسبي صدوق يخطئ، وأخرج له مسلم هذا الحديث متابع للحديثين الذين قبله حيث جعله شاهدا. وقد تفرد شداد أبو طلحة عن غيلان بن جرير بهذا اللفظ الذي لم يذكره سائر الرواة عن أبي بردة بن أبي موسى.\nقال البيهقي: \"إلا أنّ اللفظ الذي تفرّد به شداد أبو طلحة بروايته في الحديث وهو قوله: \"ويضعها على اليهود والنصارى\" مع شك الراوي فيه، لا أُراه محفوظا، وإنما لفظ الحديث على ما رواه سعيد بن أبي بردة وغيره عن أبي بردة \".\nوقال أيضا: \"هذا حديث شك فيه راويه، وشداد أبو طلحة ممن تكلم أهل العلم بالحديث فيه، وإن كان مسلم بن الحجاج استشهد به في كتابه فليس هو ممن يقبل منه ما يخالف فيه، كيف والذين خالفوه في لفظ الحديث عدد وهو واحد، كل واحد ممن خالفه أحفظ منه. فلا معنى للاشتغال بتأويل ما رواه، مع خلاف ظاهر ما رواه الأصول الصحيحة الممهدة في: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ والله أعلم\".\nانظر: البعث والنشور (ص ٩٧ - ٩٨)، وشعب الإيمان (١/ ٥٨٤)، وفتح الباري (١١/ ٣٩٨ شرح حديث رقم ٦٥٣٤).","vol":"21","page":210},{"text":"١٢٠٩٦ - حدَّثنا أبو عبد الله النّهرتيريُّ (^١)، حدَّثنا عِصمةُ بن الفضل (^٢)، حدَّثنا حَرَميُّ (^٣)، حدَّثنا أبو طلحةَ الرَّاسي بإسناده: \"فوَضَعها على اليهودِ والنّصارى\". فحدَّثتُ به عمر بن عبد العزيز، فقال: الله سمعت من أبيك يحدّث به، عن النَّبيّ ﷺ؟. قلتُ: نعم (^٤).\n_________\n(^١) محمد بن موسى.\n(^٢) أبو الفضل النيسابوري نزيل بغداد، ثقة (ت ٢٥٠ هـ).\nانظر: تهذيب الكمال (٢٠/ ٦٤)، وتقريب التهذيب (ص ٣٩١).\n(^٣) حَرَمِي بن عمارة هو موضع الالتقاء مع مسلم.\n(^٤) تقديم تخريجه في الذي قبله.","vol":"21","page":211},{"text":"١٢٠٩٧ - (^١) حدثنا أحمدُ بن يوسفُ، حدَّثنا عمرُ بن عبد الله بن رَزين السلمي (^٢)، عن سفيانَ بن حسين، عن سعيدَ بن عمرو بن أَشْوع، عن عامرَ الشعبي، عن جابرَ بن سَمُرة السَّوائيِّ، قال: جئتُ مع أبي المسجدَ ورسول الله ﷺ يَخطُب، فسمعتُه يقولُ: \"مِنْ بَعدي اثنا عَشَرَ\". ثم خَفضَ صَوتَه فلم أدري ما يقول، قال: قلتُ لأبي: ما يقولُ؟. قال: \"كُلُّهم من قُريشٍ\" (^٣).\n\n⦗٢١٣⦘\nولم نَكتبه عن غير السُّلميِّ، ولم يُخرِّجه مسلم؛ لمكان سفيان بن حسين، وكان رجلًا جَليلًا.\n_________\n(^١) هذا الحديث تقدم في كتاب الجهاد (١٥/ ٨٩ برقم ٧٤٣١). وأورده المصنف هنا في هذا الموضع بين روايات حديث أبي بردة عن أبي موسى، وتقدم أنّ المصنف لم يلتزم ترتيب مسلم في الأبواب لكن التزمه في الكتب، فالله أعلم بسبب إيراده هنا في كتاب التوبة. ولعل ذلك وقع لأحمد بن سلمة النيسابوري (ت / ٢٨٦ هـ) صاحب مسلم فإنّ المصنف يخرج عليه أيضا، أو وقع بسبب الإملاء حيث كان المصنف يملي كتابه كثيرا على طلابه. وانظر: مقدمة تحقيق المسند الصحيح المخرج على صحيح مسلم لأبي عوانة الإسفراييني (ص ٢٤٨، وص ١٣٤ - ١٣٥، وص ٢٩٦ - ٣٠٣).\n(^٢) كذا! وسيأتي في الحديث رقم (١٢١٠٥): النيسابوري، وهو عمر بن عبد الله بن رزين النيسابوري.\nقال أبو نعيم الأصبهاني: قاضي نيسابور ثقة ثبت. لكن ذكره ابن حبان وقال: يروي عن سفيان بن حسين الغرائب. وقال ابن حجر: صدوق له غرائب.\nانظر: إكمال تهذيب الكمال (١٠/ ٨٠)، وحلية الأولياء (٢/ ٢٨١ ت محمد بن سيرين)، والثقات (٨/ ٤٣٨)، وتقريب التهذيب (ص ٤٨٣).\n(^٣) الحديث تقدم عند المصنف في (كتاب الأمراء - باب عدد الخلفاء بعد رسول الله ﷺ الذين ينصرون على من خالفهم ويعز الله بهم الدين وأنهم كلهم من قريش، والدليل على إبطال قول=\n\n⦗٢١٣⦘\n=الخوارج (٨٩/ ١٥) برقم (٧٤٣١) بسنده ومتنه. والشعبي هو موضع الالتقاء مع مسلم.\nتنبيه: لم يذكر مسلم حديث جابر بن سمرة ﵄ في هذا الموضع من الكتاب، وقد تقدم عند المصنف في كتاب الجهاد، ولكن من فوائد هذه الإعادة كلامه عقب الحديث في سبب الاعتذار لمسلم في عدم إخراجه رواية سفيان بن حسين الواسطي حيث لم يذكر ذلك في الموضع المتقدم. وسيورد المصنف له طرقا برقم (١٢١٠٤ - ١٢١٠٢).","vol":"21","page":212},{"text":"١٢٠٩٨ - حدَّثنا عليُّ بن عثمان النُّفيليُّ، وهلالُ بن العلاء، وابن بسام (^١) الطرسُوسيُّ، قالوا: حدَّثنا النُّفيليُّ، قال: حدَّثنا أبو الدَّهماءِ البّصريِّ (^٢)، عن ثابتَ البُنانيّ، عن عمرَ بن عبد العزيز، عن أبي بُردة، عن أبي موسى قال: قال النَّيِّ ﷺ: \"إذا كان يومُ القيامة\". وذكر الحديث (^٣).\n_________\n(^١) ابن بسام! كذا في الأصل. وفي إتحاف المهرة (١٠/ ٩٧): ابن بشار الطرسوسي. ولم أجد له ترجمة.\n(^٢) محمد بن عبد الله. قال أبو حاتم: منكر الحديث.\nانظر: الجرح والتعديل (٧/ ٣١٠)، والمجروحين (٣/ ١٤٩)، وفتح الباب في الكنى والألقاب (ص ٣٠٨)، ولسان لميزان (٧/ ٢٢٩).\n(^٣) تقدم في الحديث رقم (١٢٠٩٠) أن مسلما أخرجه من طريق طلحة بن يحيى عن أبي بردة.\nوأما رواية أبي الدهماء أخرجها الطبراني في المعجم الأوسط (٣/ ٢٦ برقم ٢٣٥٩) عن إبراهيم بن إسماعيل الرَّقي، وعبد الملك بن بشران في الأمالي (٢/ ٣٣١ برقم ١٦٢٦) من طريق أبي إسماعيل الترمذي، كلهم عن عبد الله بن محمد النفيلي عن أبي الدهماء=\n\n⦗٢١٤⦘\n=البصري بلفظ: \"ذا كان يوم القيامة جمع الله الخلائق في صعيد واحد، ثم رفع لكل قوم آلهتهم التي كانوا يعبدون فيوردونهم النار، ويبقى الموحدون، فيقال لهم: ما تنتظرون؟ فيقولون: ننتظر ربا كنا نعبده بالغيب، فيقال لهم: أوتعرفونه؟ فيقولون: إن شاء عرفنا نفسه، فيتجلى لهم ﵎، فيخرون له سجدا، فيقال لهم: يا أهل التوحيد، ارفعوا رءوسكم، فقد أوجب الله لكم الجنة، وجعل مكان كل رجل يهوديا أو نصرانيا في النار\".\nوالحديث ضعيف تفرد به أبو الدهماء وهو منكر الحديث. قال الطبراني: \"لم يرو هذا الحديث عن عمر إلا ثابت ولا عن ثابت، إلا أبو الدهماء، تفرد به النفيلي \".","vol":"21","page":213},{"text":"١٢٠٩٩ - حدثنا عباسُ الدُّوريُّ، والنُّفيليُّ، قالا: حدَّثنا إبراهيمُ بن مهدي، حدَّثنا أبو المَليح (^١)، عن فُراتِ بن سلمان (^٢)، قال: قدِم أبو بُردة على سليمانَ بن عبد الملك، فكان عمرُ بن عبد العزيز يتَسلَّم حوائِجَه أو يَسأَلُه حوائِجَه، وذكر الحديث (^٣).\n_________\n(^١) الحسن بن عمر ويقال عمرو الفزاري أبو الملِيح الرَّقي. قال ابن حجر: \"ثقة\". (ت ١٨١ هـ).\nانظر: تهذيب الكمال (٦/ ٢٨٠ - ٢٨١)، والكنى والأسماء لمسلم (٢/ ٨١١)، وتقريب التهذيب (ص ١٩٨).\n(^٢) الجزري الرّقي. وثقه ابن معين، وقال أحمد: ثقة صدوق. وقال أبو حاتم: لا بأس به محله الصدق.\nانظر: سؤالات ابن الجنيد (ص ٣٢٩)، والعلل ومعرفة الرجال للمروذى وغيره (ص ٢٠٠)، والجرح والتعديل (٧/ ٨١)، وتعجيل المنفعة (٢/ ١١٠).\n(^٣) أخرجه عبد الملك بن بشران في الأمالي (ص ٣٩٠ برقم ٩٢) من طريق أبي محمد إبراهيم بن مهدي عن أبي المليح الرقي به. ولم يذكر المصنف لفظه.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٢٩/ أ]: (فرات بن سلمان)، ولعله الأصوب، وفي إتحاف المهرة (١٢٣٣٨) ونسخة السخاوي منه (٣/ ق ٢٩٧/ ب): (فرات بن سليمان)، ووهم ابن ما كولا من قال: سليمان، كما في تهذيب مستمر الأوهام (ص ٥١٩)، وانظر: التاريخ الكبير للبخاري (٧/ ١٢٩)، والجرح والتعديل لابن أبي حاتم (٧/ ٨٠)، ولم يشر محققو الكتاب إلى هذا الخلاف.","vol":"21","page":214},{"text":"١٢١٠٠ - حدَّثنا السُّلميُّ، حدَّثنا عمرو (^١) بن أبي سلَمة، حدَّثنا زهيرُ بن محمد، عن أبي النَّضرِ (^٢) عن أبي بُردةَ، وعبد الله بن عثمان بن خُثَيم (^٣)، عن أبي بُرده، عن أبيه، عن النَّبيِّ ﷺ قال: \"إنّ أمتي أمةٌ مرحومةٌ، جعل الله عذابها بأيديها، فإذا كان يوم القيامة، دُفع إلى كل رجلٍ من المسلمين، رجلًا من أهل الأديان، فكان فِداؤه من النَّار\" (^٤).\n_________\n(^١) كذا في إتحاف المهرة (١٠٩٧) وهو عمرو بن أبي سلمة التنيسي -أبو حفص-.\nوجاء في الأصل (ك): عمر بن أبي سلمة.\nانظر: تهذيب الكمال (٢٢/ ٥١ - ٥٢) وكذلك جاء في طريق الطبراني والبيهقي كما سيأتي.\n(^٢) سالم بن أبي أمية.\n(^٣) القارِيّ أبو عثمان المكي، صدوق، (ت ١٣٢ هـ).\nانظر: تهذيب الكمال (١٥/ ٢٨٠ - ٢٨٢)، وتقريب التهذيب (ص ٣٧١).\n(^٤) تقدم في الحديث رقم (١٢٠٩٠) أن مسلما أخرجه من طريق طلحة بن يحيى عن أبي بردة، وأما رواية زهير بن محمد الخراساني هذه فأخرجها الطبراني في المعجم الأوسط (١/ ٢٩٤ برقم ٩٧٤)، وفي المعجم الصغير (١/ ٢٥ برقم ٥)، والبيهقي في البعث والنشور (ص ٩٦ برقم ٨٩) من طرق عن عمرو بن أبي سلمة التنيسي عن زهير بن محمد مثله. وقال: \"لم يروه عن سالم وابن خثيم إلا زهير تفرد به عمرو \".\nوالحديث ضعيف لضعف رواية أهل الشام عن زهير وهذا منها، لكن يشهد له ما تقدم من الروايات.\nوقد تقدّم أن مسلما لم يخرج لفظ: \"أمتي أمة مرحومة \".","vol":"21","page":215},{"text":"١٢١٠١ - حدَّثنا السُّلمي، حدَّثنا بشرٌ (^١)، حدَّثنا النَّضر بن\n\n⦗٢١٦⦘\nإسماعيل (^٢)، عن بُريد، عن أبي بُردة، عن أبي موسى قال: قال النَّبيِّ ﷺ: \"إذا كان يوم القيامة لم يبق مسلم إلا أُعطي يهوديا، فقيل: هذا فِداؤك من النَّار\" (^٣).\n_________\n(^١) لم أجده.\n(^٢) البجلي أبو المغيرة القاص. ليس بالقوي.\nانظر: تهذيب التهذيب (١٠/ ٤٣٥)، وتقريب التهذيب (ص ٦٥٢).\n(^٣) أخرجه مسلم في (كتاب التوبة ٤/ ٢١١٩ برقم ٤٩) من طريق طلحة بن يحيى عن أبي بردة مثله.\nورواية بُريد عن أبي بردة من فوائد المصنف وزوائده لم يخرجها مسلم وأخرجها أحمد (٣٢/ ٣٧٥) ح (١٩٦٠٠)، وأبو طاهر المخلص في المخلصيات (ص ١٧٥ برقم ١٧١) من طريق النضر بن إسماعيل عن بُريد بن عبد الله بن أبي بردة مثله. وإسناد المصنف ضعيف لضعف النضر بن إسماعيل لكن يشهد له الروايات المتقدمة عن أبي بردة.","vol":"21","page":215},{"text":"١٢١٠٢ - (^١) حدَّثنا أبو زُرعة الرازي، حدَّثنا محمد بن عبد الله بن نُمير، حدَّثنا إبراهيم بن محمد بن مالك، قال: سمعت عبد الملك بن عُمير، وزيادَ بن عِلاقة، عن جابر بن سَمرة قال: كنت عند النَّبيِّ ﷺ مع أبى فسمعته يقول: \"يكون بعدي اثنا عشرَ خَليفةً\"، ثم أخفى صوته. فقلت لأبي: يا أبةِ: سمعت رسول الله ﷺ يقول: \"اثنا عشرَ خَليفةً\". ولم أسمع ما بعده؟ قال: قال: \"كُلُّهم من قُريشٍ\" (^٢).\n_________\n(^١) انظر التعليق على الحديث رقم (١٢٠٩٧).\n(^٢) الحديث تقدم عند المصنف في (كتاب الأمراء - باب عدد الخلفاء بعد رسول الله ﷺ الذين ينصرون على من خالفهم ويعز الله بهم الدين وأنهم كلهم من قريش، والدليل=\n\n⦗٢١٧⦘\n=على إبطال قول الخوارج ١٥/ ٨٥ برقم ٧٤٢٦) بسنده ومتنه. وعبد الملك بن عمير هو موضع الالتقاء مع مسلم.\nتنبيه: هذا الحديث وطرقه الآتية (١٢١٠٣ - ١٢١٠٤) وقعت بين روايات حديث أبي بردة عن أبي موسى المتقدمة، ولم يذكر الإمام مسلم حديث جابر بن سمرة ﵄ في هذا الموضع من الكتاب.","vol":"21","page":216},{"text":"١٢١٠٣ - (^١) حدَّثنا أبو زُرعة الرّازيُّ، حدَّثنا عبيد الله بن عمر القَواريريُّ، حدَّثنا عمرُ بن عبيد الطُّنافِسيُّ، حدَّثنا سَماكُ بن حَرب، عن جابرَ بن سَمُرة قال: سمعت رسول الله ﷺ يقول: \"يكونُ بعدي اثنا عشرَ أميرًا\". ثم تكلَّم فخَفِيَ علىَّ، فسألت الذي يليني أو بعضَ القومِ؟ فقال: \" كُلُّهم من قريشٍ\" (^٢).\n_________\n(^١) انظر التعليق على الحديث رقم (١٢٠٩٧).\n(^٢) تقدم الحديث بسنده ومتنه برقم (٧٤٢٧).","vol":"21","page":217},{"text":"١٢١٠٤ - (^١) قال: وحدثنا عبيد الله، حدثنا عمرَ بن عبيد قال: حدّثني أبي، عن أبي بكر بن أبي موسى، عن جابرَ بن سَمُرة، عن النَّبيِّ ﷺ بمثله (^٢).\n_________\n(^١) انظر التعليق على الحديث رقم (١٢٠٩٧).\n(^٢) تقدم الحديث بسنده ومتنه برقم (٧٤٢٨). والصحابي هو موضع الالتقاء مع مسلم.","vol":"21","page":217},{"text":"١٢١٠٥ - حدَّثنا أحمدُ بن يوسف السُّلميُّ، حدَّثنا عمرُ بن عبد الله بن رَزِين النيسابوريُّ، عن جعفرَ بن الحارث النَّخعِيَّ -وهو أبو الأَشهب-، عن عروةَ بن عبد الله بن قُشير الجُعفيَّ، عن أبي بكر بن أبي بُردة (^١)، عن أبي موسى الأشعريَّ أنَّه قال: قال رسول الله ﷺ: \"إنّ هذه\n\n⦗٢١٨⦘\nالأمةَ أمةٌ مرحومةٌ، ولا عذابَ عليها، عذابُها بأيدِيها، فإذا كان يوم القيامة أُعطي كلُّ رجلٍ منهم رجلًا من أهل الأديان، فكان فِكَاكَه من النَّارِ\" (^٢).\n_________\n(^١) لم أجد له ترجمة. وسيأتي في تخريج الحديث أن ذكره وهمٌ وأن المحفوظ رواية الحديث=\n\n⦗٢١٨⦘\n=عن عروة عن أبي بردة بن أبي موسى.\n(^٢) أخرجه مسلم في (كتاب التوبة ٤/ ٢١١٩ برقم ٤٩) من طريق طلحة بن يحيى عن أبي بردة عن أبي موسى ﵁ وليس عنده أول الحديث: \"إنّ هذه الأمة أمة مرحومة\" ولعله من فوائد الاستخراج، وأيضا رواية أبي بكر بن أبي بردة عن أبي موسى متابعة لأبيه أبي بردة.\nورواية أبي بكر بن أبي بردة عن جده هذه أخرجها الدارقطني كما في أطراف الغرائب والأفراد (٢/ ٢٥٨ برقم ٥٠٠٧) - ومن طريقه ابن الجوزي في العلل المتناهية (٢/ ٤٤٥ برقم ١٥٤٦) -، والبيهقي في البعث والنشور (ص ٩٥ برقم ٨٨) من طريق عمر بن عبد الله بن رزين مثله.\nوذكر أبي بكر بن أبي بردة في إسناد الحديث من غرائب عمر بن عبد الله بن رَزين النيسابوري فقد تقدم في ترجمته أنه يروي الغرائب، وأعله الدارقطني وذكر أن الصواب أنه من رواية جعفر ببن الحارث النخعي عن عروة بن عبد الله بن قُشير عن أبي بردة عن أبي موسى.\nقال الدارقطني: \"غريب من حديثه عن أبيه عن جده، تفرَّد به عروة بن عبد الله بن قشير، ولم يروه عنه بهذا الإسناد غير أبي الأشهب جعفر بن الحارث، ولا عنه غير عمر بن عبد الله بن رزين، ورواه إسماعيل بن عياش عن جعفر بن الحارث عن عروة عن أبي بردة عن أبي موسى ولم يذكر في الإسناد أبا بكر بن أبي بردة\".","vol":"21","page":217},{"text":"١٢١٠٦ - حدَّثنا عباسُ الدُّوريُّ، والصغانيُّ، قالا: حدَّثنا رَوحُ بن عبادة، وحدَّثنا عمارُ، حدَّثنا أبو داود، قالا: حدَّثنا هشامُ الدّستوائيُّ (^١)،\n\n⦗٢١٩⦘\nعن قتادةَ، عن صفوان بن مُحرز قال: كنت أُماشي ابن عمر، فقال رجُل (^٢): يا أبا عبد الرحمن كيف سمعت رسول الله ﷺ يقولُ في النَّجْوى؟ فقال: سمعت رسول الله ﷺ يقول: \"يُدنى المؤمنُ من ربّه يوم القيامة حتّى يضع عليه كَنَفه (^٣)، فيُقرِّره بذنوبِه، فيقول: هل تعرفُ؟ فيقول: ربِّ أعرف. فيقول: هل تعرفُ؟ فيقول: ربِّ أعرف. قال: فإِنِيّ قد ستَرتُها عليك في الدُّنيا، وإنيّ أَغِفِرُها لكَ اليوم. فيُعطى صَحيفةَ حسناتِه. وأمّا الكُفّارُ والمنافقُون فيُنادى بهم على رُؤوسِ الأَشهاد: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ﴾ (^٤) \". قال أبو داود: \"فينادى: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ﴾ (^٥) \" (^٦).\n\n⦗٢٢٠⦘\nرواه ابن أبي عَدي، عن سعيد، عن قتادة (^٧).\n_________\n(^١) هو موضع الالتقاء مع مسلم.\n(^٢) قال الحافظ ابن حجر: لم أقف على اسم السائل، لكن يمكن أن يكون هو سعيد بن جبير، فقد أخرج الطبراني من طريقه قال: \"قلت لابن عمر حدثني … \" فذكر الحديث. ا. هـ. (الفتح ١٠/ ٥٠٣).\nانظر: المعجم الكبير (١٣/ ٩٠) رقم (١٣٧٢٨).\n(^٣) بفتح النون والكاف، أي: الستر، وقد جاء مفسرا في رواية عبد الله بن المبارك، عن محمد بن يسار المروزي، عن قتادة به، قال ابن المبارك: كنفه، يعني: ستره، أخرجه البخاري في خلق أفعال العباد (ص ٦١ - ٦٢).\n(^٤) سورة هود جزء من الآية رقم (١٨).\n(^٥) سورة هود جزء من الآية رقم (١٨).\n(^٦) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٠ برقم ٥٢) من طريق إسماعيل بن إبراهيم، والبخاري (كتاب التفسير - باب قوله: ﴿وَيَقُولُ الْأَشْهَادُ هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ (٦/ ٧٤ برقم ٤١٨٥) من طريق يزيد بن زريع، كلاهما=\n\n⦗٢٢٠⦘\n=عن هشام الدستوائي مثله.\nمن فوائد الاستخراج:\nقوله: \"كنت أماشي ابن عمر فقال رجل … \". ليست في مسلم وهي تفيد شهوده القصة. وعند مسلم: \"قال: قال رجلٌ لابن عمر \".\n(^٧) لم يسق المصنف رواية سعيد بن أبي عروبة عن قتادة هذه. وقد عزاها المزي في تحفة الأشراف (٥/ ٤٣٧) إلى مسلم من طريق أبي موسى وبندار. ولعلها من رواية القلانسي فإنها ليست في المطبوع. وقد رواها ابن خزيمة في كتاب التوحيد (١/ ٣٨٦ برقم ٢٣٢) عنهما. وأخرجها البخاري في (الموضع السابق له برقم ٤٦٨٥) من طريق يزيد بن زريع عن سعيد.","vol":"21","page":218},{"text":"١٢١٠٧ - حدَّثنا ابن أبي مسرّه، قال: حدَّثنا حسانُ بن حسان (^١)، ح.\nوحدَّثنا الدّقيقيُّ، حدَّثنا يزيد بن هارون، ح.\nوحدثنا الصغانيُّ، حدَّثنا مسلم، ح.\nوحدَّثنا أبو حفص القَاصُّ عمر بن مُدرك، حدَّثنا موسى بن إسماعيل، ح.\nوحدَّثنا يعقوب بن سفيان، حدَّثنا عمرو بن عاصم، قالوا: حدَّثنا همّام بن يحيى، حدَّثنا قتادةُ (^٢)، عن صفوان بن مُحرز المازِنيّ قال: بينما أنا آخذٌ بيدِ عبد الله بن عمر، إذ عرضَ له رجلٌ فقال: يا أبا عبد الرحمن كيف\n\n⦗٢٢١⦘\nسمعت النَّبيّ ﷺ يقولُ في النَّجْوى يوم القيامة؟ قال: سمعت رسول اللّه ﷺ يقول: \"إنّ الله يُدني المؤمنَ حتَّى يضعَ عليه كَنَفَه فيستُرَهُ من النَّاسِ، فيقول: أتَعرفُ ذَنبَ كذا وكذا؟ فيقول: نعم، أيْ ربّ. فيقول: أَتعرفُ ذنب كذا؟ فيقول: نعم، يا ربّ. حتَّى إذا قَرَّرَه بذنوبه، وروّى (^٣) في نفسِه أنْ قد هَلَكَ. قال له: فإنِّي قد سترتُها عليكَ في الدُّنيا، وأنا أغفِرها لك. فيُعطى كتابَ حسناتِه. قال: وأمَّا الكُفَّارُ والمنافقُون فيقول على رؤوس الأشهاد: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ (^٤) \".\nهذا لفظ يزيد، وألفاظهم متقاربة، وقال عمرو بن عاصم: \"وأمَّا الكافرُ والمنافقُ\" (^٥).\n_________\n(^١) أبو علي بن أبي عباد البصري، قال ابن حجر: \"صدوق يخطئ\".\nانظر: التاريخ الكبير (٣/ ٣٥)، والجرح والتعديل (٣/ ٢٣٨)، وتهذيب الكمال (٦/ ١٢٥) وتقريب التهذيب (ص ١٥٨).\n(^٢) قتادة هو موضع الالتقاء مع مسلم.\n(^٣) هكذا في الأصل قد ضبطت، وجاء عند البخاري: \"ورأى في نفسه أنه هلك\".\n(^٤) سورة هود جزء من الآية رقم (١٨).\n(^٥) أخرجه مسلم كما تقدم في تخريج الحديث رقم (١٢١٠٦) من طريق هشام الدستوائي. ولم يخرج مسلم الحديث من رواية همام وهي من زيادات المصنف عليه، وأخرجه البخاري في (كتاب المظالم - باب قول اللّه تعالى: ﴿أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ ٣/ ١٢٨ رقم ٢٤٤١) من طريق موسى بن إسماعيل عن همام.\nمن فوائد الاستخراج:\n١ - رواية همام بن يحيى العوذي، عن قتادة من زيادات المصنف على مسلم.\n٢ - قوله: \"بينما أنا آخذ بيد ابن عمر\". ليست في رواية مسلم للحديث وهي تفيد شهوده القصة. وعند مسلم: \"قال: قال رجلٌ، لابن عمر\".","vol":"21","page":220},{"text":"١٢١٠٨ - وحدَّثنا أبو حفص القّاص، حدَّثنا مسدّد، حدَّثنا أبو عَوانة، عن قتادة، عن صفوان بن مُحرز، عن ابن عمر، نحوه. قال: \"ثمّ يُعطى كتابَ حسناتِه، أو يُنشرُ كتابُ حسناتِه، وهو قول اللّه عَزَّوَ جَلَّ: ﴿هَاؤُمُ اقْرَءُوا كِتَابِيَهْ﴾ (^١). وأمَّا الكافرُ فينادون من وراء الحجاب: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ (^٢) \" (^٣). (^٤)\n_________\n(^١) سورة الحاقة جزء من الآية رقم (١٩).\n(^٢) سورة هود جزء من الآية رقم (١٨).\n(^٣) أخرجه مسلم كما تقدم في تخريج الحديث رقم (١٢١٠٦) من طريق هشام الدستوائي وحده عن قتادة. وأما رواية أبي عوانة عن قتادة، فلم يخرجها مسلم وهي من زيادات المصنف عليه، وأخرجها البخاري في (كتاب الأدب - باب ستر المؤمن على نفسه ٨/ ٢٠ برقم ٦٠٧٠). ولم يذكر المصنف ولا مسلم في شيء من طرق هذا الحديث تصريح قتادة وقد علقه البخاري (٩/ ١٤٨ عقب ٧٥١٤) من طريق آدم عن شيبان عن قتادة حدثنا صفوان.\n(^٤) كتب في الأصل عقبها: (آخر الجزء الثاني والأربعين من أصل سماع أبي المظفر السمعاني ﵀.","vol":"21","page":222},{"text":"<span data-type='title' id=toc-1496>مبتدأ أبوابٍ في المنافقِين الذين كانوا على عهدِ النَّبِيِّ ﷺ وغيرِهم، وصفةُ عقابِهم.</span>","vol":"21","page":223},{"text":"<span data-type='title' id=toc-1497>بابُ بيانِ عددِ من تَخَلَّفَ عن رسول الله ﷺ في غزوةِ تبوك (^١)، وأنَّ النَّبِيّ ﷺ قَبِلَ عنهم علانيتَهُم في اعتذارِهم، وَوَكَلَ سرائِرهَم إلى الله ﷿، ولم يأخُذ بباطن أمرهم إذ لم يصدُقوا، [في] (^٢) اعتذارَهم، وأمرَ بهجرانِ من صَدَقه في تَخَلُّفِه، ومبلغُ عددِهم، حتَّى أنزلَ الله ﷿ توبتَهم.</span>\n_________\n(^١) قال ابن حجر: كانت غزوة تبوك في شهر رجب سنة تسع قبل حجة الوداع بلا خلاف. ا. هـ.\nوتبوك مكان معروف هو نصف طريق المدينة إلى دمشق، يقال: بينه وبين المدينة أربع عشرة مرحلة. ا. هـ. وهي الآن مدينة معروفة في شمال المملكة العربية السعودة تبعد عن المدينة شمالا (٧٧٨) كيلا.\nانظر: فتح الباري (٧/ ٧١٤)، ومعجم ما استعجم للبكري (١/ ٣٠٣)، معجم البلدان (٢/ ١٤)، والمعالم الأثيرة في السنة والسيرة (صـ ٦٩)، ومعجم المعالم الجغرافية في السيرة النبوية (صـ ٥٩).\n(^٢) لعل هذا هو الأقرب لمراعاة السياق مع ما قبله، وجاء في الأصل (و).","vol":"21","page":223},{"text":"والدليلُ على إباحةِ هجرانِ المنافقِ المخالفِ المُعلِنِ نِفاقَه وخلافَه، والمتخلِّف عن العامَّةِ فيما يجبُ عليه الاجتماعُ معهم في الذَّبِ المسلمينَ ونُصرتِهم إذا قَدرَ على ذلك، والمتخلِّف عن أمر الإمامِ، ويَرى طاعتَه في طاعةِ الله وطاعةِ\n\n⦗٢٢٤⦘\nرسولِه، في الاجتماعِ على نُصرتِه على أعدائِه وأعداءِ المسلمينَ إذا قَدَرَ على ذلك.","vol":"21","page":223},{"text":"١٢١٠٩ - حدَّثنا يوسفُ بن سعيد المِصيصيُّ، حدَّثنا حجاجُ بن محمد سنة ثنتين ومائتين إملاءًا، حدَّثنا الليث (^١)، حدَّثنا عُقيل، عن ابن شهاب، قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، أنَّ عبد الله بن كعب بن مالك -وكان قائدَ كعب من بَنِيهِ حينَ عَمِي- قال: سمعت كعبَ بن مالك يحدِّث حديثه حين تخلَّفَ عن رسول الله ﷺ في غزوةِ تبوكَ، قال كعبُ بن مالك: \"لم أتخلَّفُ عن رسول الله ﷺ في غزوةٍ غزاها قطُّ، إلاَّ في غزوةِ تبوكَ\" (^٢).\n_________\n(^١) الليث بن سعد هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٨ برقم ٥٣ مكرر) من طريق حجين بن المثنى. والبخاري في (كتاب الجهاد -باب من أراد غزوة فورّى بغيرها، ومن أحب الخروج يوم الخميس ٤/ ٤٨ برقم ٢٩٤٧ مختصرا)، وأيضا في (كتاب المغازي - حديث كعب بن مالك ٦/ ٣ برقم ٤٤١٨) عن يحيى بن بكير، كلهم عن الليث بن سعد به والموضع الثاني للبخاري مطولا كما عند المصنف.\nمن فوائد الاستخراج:\nأفاد المصنف بسياق متن الحديث مطولا من رواية عُقيل هذه ولم يسقه مسلم وإنما ساق المتن مطولا من رواية يونس وأحال عليه في رواية عقيل.","vol":"21","page":224},{"text":"١٢١١٠ - وحدَّثنا ابنُ عُزيز الأَيليُّ (^١) قال: حدثني سلامةُ بن رَوح، قال: حدّثني عُقيل بن خالد، قال: سألت محمد بن مسلم بن شهاب كيف\n\n⦗٢٢٥⦘\nبلغه عن أمر كعب بن مالك حين تخلّف عن غزوة تبوك حين قدم رسول اللّه ﷺ المدينة؟ كيف بلغه عن قول رسول الله ﷺ لكعب في ذلك؟ وعن نهي رسول الله ﷺ النّاسَ عن كلام كعب وصاحبيه؟ وعن كتابِ مَلِكِ غَسَّانَ إلى كعب؟ كيف كان موجِدَه رسول اللّه ﷺ حين أَنزل الله ﷿ توبته عليهم؟. فأخبرني محمد بن مسلم، أنّ عبد الرحمن بن كعب بن مالك أخبره، أنّ عبد اللّه بن كعب -وكان قائد كعب من بنيه حين عَمِي- قال: سمعت كعب بن مالك يحدّث حديثه حين تخلّف عن رسول اللّه ﷺ في غزوة تبوك، قال: ثمّ أتخلّف عن رسول اللّه ﷺ غير أنّي تخلّفت عنه في غزوة بدر\" (^٢).\nثمّ رجع إلى حديث الليث (^٣)، عن عُقيل قال: قال كعب: \"لم أتخلّف عن رسول الله ﷺ في غزوة غزاها قطُّ إلا في غزوة تبوك، غير أنّي كنت تخلّفت عن غزوة بدر، ولم يُعاتِب أحدًا تخلّف عنها؛ لأنّه إِنَّما خرجَ رسول الله ﷺ يُريدُ العِيرَ التي كانت لقريشٍ، وكان فيها أبو سفيان ونفرٌ من قريش. ثم قال لي رسول اللّه ﷺ: تَعالَ. فجئتُ أمشي حتّى جلست بين يديه. فقال لي: ما خلّفك؟ ألم تكن قد ابْتَعْتَ ظَهرَك؟ قلت: بلى يا رسول الله!\n\n⦗٢٢٦⦘\nإنّي لو جلستُ واللهِ عند غيرك من أهل الدّنيا، لرأيت أنّي سأخرج منها من سخطه بعذر؛ وقد أُعطيتُ جدلًا، ولكنّي والله لقد علمتُ لئِن حدّثتُك اليومَ حديثَ كذبٍ تَرضى عنّي، لتوشكنّ أن تسخَطَ عليَّ. ولئن حدّثتُك حديثَ صدقٍ تجدُ عليّ فيه، إنّي لأرجو عفو اللّه. لا واللّهِ ما كان لي عُذرٌ، واللّه ما كنتُ قطّ أقوى ولا أيسر منّي حين تخلّفتُ عنكَ. فقال رسول الله ﷺ: أمّا هذا فقد صدق، فقُم حتّى يقضي الله فيكَ. فقُمتُ، وأتاني رجالٌ من بني سلِمة، فاتّبعوني فقالوا لي: واللهِ ما علمناك كنت أذنبت قبل هذا، ولقد عجزت في أَلاَّ تكونَ اعتذرتَ إلى رسول اللّه ﷺ بِما اعتذر إليه المخلّفون، قد كان كافيك ذنبك استغفارُ رسول الله ﷺ لك. واللّهِ ما زالوا يؤنّبوني (^٤) حتّى أردتُ أن أرجعَ فأُكذِّب نفسي، ثمّ قلتُ لهم: هل لقِي هذا معي أحدٌ؟ قالوا: نعم، رجلانِ قالا مثل ما قلتَ، وقيل لهما مثل ما قيل لك. قلتُ: مَن هما؟ قالوا: مُرارة بن الربيع العَمْري (^٥)،\n\n⦗٢٢٧⦘\nوهلال بن أميَّة الواقِفي (^٦). فذكروا لي رجلين صالحين قد شهِدا بدرًا (^٧)، فقلت: لي بهما أُسوة. فمضيتُ حين ذكروهما لي. ونهى رسول الله ﷺ المسلمين عن كلامنا أيُّها الثلاثة من بين من تَخلَّفَ عنه. فاجتنبنا النّاس وتغيِّروا لنا، حتّى تَنَكَّرت في نفسي الأرض، فما هي التي أعرفُ، فلبثنا على ذلك خمسينَ ليلةً. فأمَّا صاحباي فاشْتَكيا -أو قال: فاسْتَكنَّا (^٨) -، فقعدا في بيوتهما يبكيان، وأما أنا فكنتُ أشبَّ القوم وأجلدَهم، فكنت أخرج فأشهد الصلاة مع المسلمين، وأطوفُ في الأسواق، ولا يُكلّمني أحدٌ، وآتي رسول الله ﷺ فأُسلِّمُ عليه وهو في مجلسه بعد الصلاة، فأقول في نفسي: هل حرّك شفتيه بِردِّ السَّلامِ أم لا؟ ثم أُصلِّي قريبا منه، فأُسارقه النظر،\n\n⦗٢٢٨⦘\nفإذا أقبلت على صلاتي نَظر إليّ، وإذا التفتُّ نحوه أعرض عنّي، حتّى إذا طال عليّ ذلك من جَفوةِ المسلمين، مشيتُ حتّى تسوّرت جدار أبي قتادة، وهو ابن عمِّي وأحبُّ النَّاس إليَّ، فسلمتُ عليه، واللّهِ ما ردّ علي السلام. فقلت يا أبا قتادة أُنشدُك اللّه: هل تعلم أنِّي أُحبُّ اللّه ورسوله؟ فسكتَ. فعُدتُ له فناشدته، فقال: الله ورسوله أعلمُ. ففاضت عيناي، وتولَّيتُ حتّى تسوَّرتُ الجِدار، فبينا أنا أمشي بسوق المدينة إذا نَبَطِيٌّ (^٩) من أَنْبَاطِ أهل الشَّامِ ممن قدِم بالطعام يَبيعُه بالمدينة يقول: من يدلُّ على كعب بن مالك؟ فطفِق الناس يشيرون له إليَّ، حتّى إذا جاءنا دفع إليّ كتابَ مَلِك غَسَّانَ (^١٠)، وكتبَ كِتَابًا فإذا فيه: أما بعد، فإنّه بلغني أنّ صاحبك قد جَفَاك، ولم يجعلك اللّه بدارِ هوانٍ ولا مَضْيَعةٍ، فالحق بنا نُواسيك. فقلت حين قرأتها: وهذا أيضا من البلاء. فتيمّمتُ (^١١) بها التنّور فسجّرته بها. حتّى إذا كان مضت أربعون ليلة من الخمسين، إذا رسول رسول الله ﷺ يأتيني فقال: إنَّ رسول اللّه ﷺ يأمرُك\n\n⦗٢٢٩⦘\nأَنْ تَعتزِلَ امرأتَك (^١٢). فقلتُ: أُطلِّقها أم ماذا أفعل؟ فقال: لا، بل اعتزِلهْا فلا تقرَبها. وأرسل إلى صاحبيَّ مثل ذلك. قلت لامرأتي: إلحقي بأهلك كوني عندهم حتّى يقضيَ اللّه في هذا الأمر. قال كعب: فجاءت امرأة (^١٣) هلال بن أمية رسول اللّه ﷺ فقالت: يا رسول الله إنّ هلال بن أُمية شيخ ضايع، وليس له خادم، فهل تكره أن أخدُمه؟ قال: \"لا، ولكن لا يقربنَّكِ\". قالت: إنّه واللّهِ ما به حَركةٌ إلى شيءٍ، واللهِ ما زال يبكي منذ كان من أمره ما كان إلى يومِه هذا. فقال لي بعض أهلي: لو استأذنتَ رسول الله ﷺ في امرأتِك كما أَذنَ لامرأةِ هلال بن أُمية أَنْ تخدُمه. قلت: واللّهِ لا أَستأذنُ فيها رسول ﷺ، ما أدري ما يقولُ رسول ﷺ إذا استأذنتُه فيها فأنا (^١٤) رجلٌ شابٌ. فلبثتُ بذلك عشرَ ليالٍ حتَّى كَمُلَت خمسون ليلة من حين نَهى رسول اللّه ﷺ عن كلامنا، فلما صليت صلاة الفجرَ صُبْحَ خمسينَ ليلة، وأنا على ظهر بيت من بيوتنا، بينا أَنا جالس على الحال التي ذكر اللّه ﷿ قد ضاقَتْ عليَّ نفسي وضَاقَت عليَّ\n\n⦗٢٣٠⦘\nالأرضُ بما رحُبت، سمعتُ صوت صارخٍ أَوْفَى (^١٥) على جبلِ سَلْعٍ (^١٦) يقولُ بأعلى صوتِه: يا كعبَ بن مالك أبشر. قال: فخررتُ ساجدًا وعرفتُ أنْ قد جاء فَرَجٌ، وآذن رسول اللّه ﷺ بتوبة الله علينا حين صلَّى الفجر. فذهب النّاس يبشروننا، وذهب قِبَلَ صاحبيّ مبشرون، وركض رجلٌ إليَّ فرسًا، وسعى إليَّ ساعي (^١٧) من أَسْلَم فأَوْفَى أعلا جبلٍ فكان الصوتُ أسرعَ من الفَرسِ، فلمّا جاءني الذي سمعتُ صوته بشَّرني، نزعتُ له ثوبَيَّ فكسوته إيّاهما بُشراه، واللّهِ ما أملكُ غيرهما، واستعرتُ ثوبين لبِستُهما، وانطلقت إلى رسول اللّه ﷺ، فتلقّاني النّاس فوجًا فوجًا يهنّوني بالتوبةِ يقولون لي: لِيَهْنِك (^١٨) توبة الله عليك. قال كعب: حتّى دخلتُ المسجد فإذا أَنا برسول الله ﷺ جالسٌ وحوله النّاس، فقام إليّ طلحةُ بن عبيد الله يُهرولُ حتَّى صافحني وهنّأَنِي، واللّهِ ما\n\n⦗٢٣١⦘\nقامَ إليَّ رجلٌ من المهاجرين غيرُه ولا أَنْساها لطلحة. قال كعب: فلمّا سلمتُ على رسول الله ﷺ، قال رسول الله ﷺ وهو يبرُقُ وجهه من السّرور: أبشر بخير يوم مرّ عليك منذ ولدتك أمُّك. قلت: أَمِنْ عِندك يا رسول اللّه أم من عِند اللّه؟ قال: لا بل من عند اللّه. وكان رسول اللّه ﷺ إذا سُرّ استنار وجهه كأنه قطعة قمر، وكنّا نعرِف ذلك منه، فلما جلست بين يديه قلت: يا رسول اللّه إنّ مِنْ توبتي أن أنخلع من مالي صدقةً إلى الله وإلى رسوله. قال رسول الله ﷺ: \"أمسِك عليك بعض مالك هو خيرٌ لك\". قال: فإنّي أُمسِكُ سَهميَ الذي بخيبرَ. وقلت يا رسول الله: إِنّي إنّما نجّانِي الله بالصّدق؛ فإنّ من توبتي ألاّ أُحدِّث إلّا صِدقًا ما بقيتُ. فواللّهِ ما أعلم من المسلمين أحدًا أبلاه اللّه في صِدق الحديث منذ ذكرت ذلك لرسول الله ﷺ أحسنَ مما أَبْلانِي اللّه، ما تعمَّدتُ منذُ ذكرتُ ذلك لرسول اللّه ﷺ كذِبا، وإنّي أرجو أن يحفظني الله فيما بقي. وأنزل الله ﷿ ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ﴾: إلى قوله: ﴿إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ (١١٨) يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا﴾ (^١٩). فواللّهِ ما أنعمَ اللّه عليَّ من نِعمةٍ قطُّ بعد أَنْ هدانيَ الإسلامَ أعظمُ في نفسى من صدقي رسول اللّه ﷺ يومئِذ ألا أكونَ كذَبتُه فأهلك كما هَلَكِّ الذين كَذَبُوه\n\n⦗٢٣٢⦘\nفانّ الله ﷿ قال (^٢٠) للذين كذبوه حين أَنْزَلَ الوحىَ شَرَّ ما قالَ لأَحَد، قال اللّه ﷿: ﴿سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ (٩٥) يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾ (^٢١). قال كعب: وكنّا تخلّفنا أيها الثلاثة (^٢٢) عن أمر أولئك الذين قَبِلَ منهم رسول اللّه ﷺ حين حلَفوا له، فبايعَهم واستغفرَ لهم، وأَرْجَأَ رسول اللّه ﷺ أمرَنا حتى قضى الله ﷿ فيه، فلذلك قال الله ﷿: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ (^٢٣). ليس تخلُّفنا عن الغزو، وإنّما تَخليفُه إيّانا وإرجائُه أمرنا عمَّن حَلَف له واعتذر إليه فقبِل منهم ﷺ \" (^٢٤).\nوحديث ابن عُزيز معناه واحدٌ بطوله.\n_________\n(^١) محمد بن عزيز -بمهملة وزايين مصغرًا- بن عبد الله بن خالد الأيلي العُقيلي.\n(^٢) تقدم في الحديث السابق أنّ مسلما أخرجه من طريق الليث عن عقيل، ورواية المصنف من طريق محمد بن عُزيز الأيلي عن ابن عمه سلمة بن روح الأيلي. وقد تكلم في سماع ابن عُزيز من ابن عمه، وكذلك في سماع سلمة من عمه عُقيل بن خالد الأيلي. وفي رواية المصنف تصريح كل منهما بالسماع من شيخه، وهذا يقوي سماعه منه. وانظر الكلام في ذلك في الحديث رقم (٨٢).\n(^٣) وهو المتقدم قبله برقم (١٢١٠٩).\n(^٤) بهمز بعد الياء، ثم نون، ثم موحّدة، من التأنيب، وهو اللوم العنيف.\nانظر: شرح صحيح مسلم للنووي (١٧/ ٩٢)، وفتح الباري (٧/ ٧٢٤)، وتاج العروس (٢/ ٣٢).\n(^٥) كذا ضبطها في الأصل. كتب في الحاشية: (صوابه العامري).\nلكن ضرب عليها. ولعله مأخوذ من صحيح مسلم، فقد ورد فيه (العامري)، أو من نسخة الضياء المقدسي فإن الناسخ قابل عليها هذه النسخة. =\n\n⦗٢٢٧⦘\n= قال النووي: (هكذا في جميع نسخ مسلم: العامري. وأنكره العلماء وقالوا: هو غلط إنما صوابه: العمري من بني عمرو بن عوف)، وكذا جاء في رواية البخاري في الصحيح رقم (٤٤١٨).\nوهو مرارة بن الربيع من بني عمرو بن عوف من الأوس حليف لهم.\nانظر: شرح صحيح مسلم (١٧/ ٩٢)، وسيرة ابن هشام (٢/ ٥٣٤)، وأُسد الغابة (٤/ ٣٥٨)، والإصابة في تمييز الصحابة (٦/ ٥٢)، وتهذيب الأسماء واللغات (٢/ ٨٦).\n(^٦) نسبة إلى بني واقف بن امرئ القيس بن مالك بن الأوس.\nانظر: الأنساب للسمعاني (١٣/ ٢٧٣).\n(^٧) هذا من كلام كعب بن مالك، وهو مقتضى صنيع البخاري -كما قال ابن حجر- وقد قرر ابن حجر هذا القول بأنهما شهدا بدرا، وحكم على من خالف ذلك بالخطأ.\nانظر: فتح الباري (٨/ ١٢٠)، وزاد المعاد (٣/ ٥٧٧).\n(^٨) فاستكنا؛ أي: مرضا. كشف المشكل من حديث الصحيحين لابن الجوزي (٢/ ١٢٨).\n(^٩) بفتح النون، والباء: نسبة إلى النبط، وهو مشتق من استنباط الماء واستخراجه، وهؤلاء كانوا في ذلك الوقت أهل الفلاحة، وهذا النبطي الشامي كان نصرانيا، كما وقع في رواية معمر عند أحمد: \"إذا نصراني جاء بطعام ليبيعه\".\nانظر: فتح الباري (٨/ ١٢٢)، تكملة فتح الملهم (١٢/ ٤١).\n(^١٠) هو: جبلة بن الأيهم، وقيل الحارث بن أبي شمر. انظر: المصدرين السابقين.\n(^١١) أي قصدت. انظر: المصدرين السابقين.\n(^١٢) هي: عميرة بنت جبير بن صخر بن أمية الأنصاري، وهي أم أولاده، وقيل: اسم امرأته التي كانت عنده يومئذ: خيرة. انظر المصدرين السابقين.\n(^١٣) هي: خولة بنت عاصم.\nانظر: الإصابة في تمييز الصحابة (٨/ ١٨٨)، وفتح الباري (٧/ ٧٢٧).\n(^١٤) كتب في الأصل: (فإذا). وضرب فوق الذال وكتب: (نا).\n(^١٥) أي: أشرف وأطلع.\nوقيل: هو أبو بكر الصديق ﵁. انظر: فتح الباري (٧/ ٧٢٧).\n(^١٦) بفتح المهملة، وسكون اللام بعده عين مهملة، وفيه لغة بكسر أوله، جبل صغير يحيط به عمران المدينة لكل إتجاه، ويقع إلى الشمال الغربي من المسجد النبوي.\nانظر: معجم البلدان (٣/ ٢٣٦)، ومعجم المعالم الجغرافية (صـ ١٦٠)، والمعالم الأثيرة في السنة والسيرة (صـ ١٤٣)\n(^١٧) هو: حمزة بن عمرو الأسلمي. انظر: فتح الباري (٧/ ٧٢٧).\n(^١٨) قال ابن حجر: \"بكسر النون، وقيل: بفتحها وفيه نظر.\nانظر: فتح الباري (٧/ ٧٢٨).\n(^١٩) سورة التوبة جزء من الآية (١١٧) إلى الآية (١١٩).\n(^٢٠) في الأصل بعدها: (قل). وضرب عليها.\n(^٢١) سورة التوبة جزء الآية رقم (٩٥) والآية رقم (٩٦).\n(^٢٢) هكذا في رواية البخاري من طريق الليث عن عُقيل (تَخلَّفنا أيُّها الثلاثة ..). وفي رواية مسلم: (كنا خُلِّفنا أيها الثلاثة ..). وهي من رواية يونس.\n(^٢٣) سورة التوبة جزء من الآية رقم (١١٨).\n(^٢٤) أخرجه البخاري في (كتاب المغازي -حديث كعب بن مالك ٦/ ٣ برقم ٤٤١٨) عن يحيى بن بكير عن الليث عن عُقيل مطولا كما عند المصنف.\nمن فوائد الاستخراج:\nساق المصنف الحديث من رواية عُقيل عن الزهري مطولا. ولم يسق مسلم لفظ رواية عُقيل.","vol":"21","page":224},{"text":"١٢١١١ - حدَّثنا يونس بن عبد الأعلى الصّدفيُّ، حدَّثنا عبد اللّه بن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شِهاب قال: \"ثمّ غَزَا رسول اللّه ﷺ غزوةَ تبوك وهو يُريدُ الرُّومَ ونَصارى العربِ بالشَّامِ حتَّى بلغَ تبوك، وأقام بها بضعةَ عشرَ ليلةٍ، ولقيه بها وفد أذْرُح (^٢) ووفد أيلة (^٣) فصالحهم رسول اللّه ﷺ على الجزية، ثم قفَلَ رسول اللّه ﷺ من تبوك ولم يجاوزها، وأنزل اللّه ﷿: ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ﴾ الآية (^٤). والثّلاثة الذين خُلِّفوا رَهط من الأنصار منهم كعب بن مالك، ومُرارة بن رَبيعة (^٥)، وهلال بن أُميّة\".\n\n⦗٢٣٤⦘\nقال ابن شهاب: وأخبرني عبد الرحمن بن عبد اللّه بن كعب بن مالك، أنَّ عبد اللّه بن كعب بن مالك وكان قائد كعب بن مالك من بنيه حين عمي قال: سمعت كعب بن مالك يُحدِّث حديثه حين تخلّف عن رسول اللّه ﷺ في غزوة تبوك قال كعب: \"لم أتخلّف عن رسول اللّه ﷺ في غزوة غزاها قطُّ إلا في غزوة تبوك، غير أنِّي تخلّفت في غزوة بدرٍ ولم يُعاتِب اللّه أحدًا تخلّف عنها؛ إنّما خرج رسول اللّه ﷺ والمسلمون يريدون عِير قريش، حتّى جَمَعَ اللّه بينهم وبينَ عدوِّهم على غيرِ مِيعادٍ، ولقد شهدتُّ مع رسول الله ﷺ ليلةَ العَقبة حِينَ تَواثَقْنا (^٦) على الإِسلامِ وما أُحبُّ أنّ لي بها مشهدَ بدرٍ وإن كان بدرًا (^٧) له ذكرٌ في النَّاسِ، فكان من خَبَرِي حين تَخلَّفتُ عن النَّبِيّ ﷺ في غزوة تبوك أنّي لم أكن قطُّ أقوى ولا أيسر منّي حين تخلّفت عنه في تلك الغزوة، واللهِ ما جمعت قبلها راحلتين قطُّ حتّى جمعتهما في تلك الغزوة، فغزاها رسول اللّه ﷺ في حرٍّ شديد، واستقبل سفرا بعيدا ومَفَاوِزًا، واستقبل عدوًا كثيرا، فجَلَّا للمسلمين أمرهم، ليتأهّبوا أُهبةَ غزوهم، فأخبرهم بوجْهِه الذي يُريدُ، والمسلمون مع النَّبِيّ ﷺ كثيرًا (^٨) ولا يجمعهم كتابُ حافظٍ -\n\n⦗٢٣٥⦘\nيريد بذلك: الديوان-. قال كعب: فقلّ رجلٌ يُريدُ أن يتغيَّبَ، يظنُّ أنّ ذلك سيخفى له، ما لم ينزل فيه وحيٌ من اللّه ﷿. وغزا رسول اللّه ﷺ تلك الغزوة حين طَابتِ الثِّمارُ والظِّلالُ، فأنا إليها أصْعَرُ (^٩)، فتجهّز رسول اللّه ﷺ والمسلمون معه، وطفقت أغدوا لكي أتجهّز معهم فأرجع ولم أقض شيئًا، وأقول في نفسي أَنا قادر على ذلك إذا أردتُ، فلم يزل ذلك يتمادى بي حتّى استمر بالناس الجَدُّ، فأصبح رسول الله ﷺ غازيا والمسلمون معه، ولم أقضِ من جِهازي شيئا، ثمّ غدوت فرجعت ولم أقض شيئا، فلم يزل ذلك يتمادى بي حتّى أسرعوا وتَفَارَطَ (^١٠) الغزو، فهممتُ أن أرتحل فأُدركَهم، فيا ليتَنِي فعلتُ، فلم يُقَدَّر ذلك. فطفِقْتُ إذا خرجتُ في النَّاس بعد خُروجِ رسول الله ﷺ يُحزنُنِي أَنّي لا أَرى لي أُسوةً، إلاّ رجلًا مَغْمُوصا عليه في النِّفاقِ، أو رجلًا ممن عَذَرَ الله من الضُّعفاء. ولم يَذْكُرِني رسول اللّه ﷺ حتّى بَلَغَ تبوكَ، فقال وهو جالسٌ بتبوك: ما فعلَ كعبُ بن مالك؟ فقال رجلٌ (^١١) من بنِي سَلِمة\n\n⦗٢٣٦⦘\nيا رسول الله: حبَسه بُرداه والنَّظَرُ في عِطْفَيه (^١٢). فقال له معاذ بن جبل: بئس ما قُلت، والله يا رسول الله ما علِمنا عليه إلاّ خيرا. فسكت رسول اللّه ﷺ. وهو على ذلك رأى رجلًا مُبَيِّضًا (^١٣) يزولُ به السَّراب، فقال رسول اللّه ﷺ: \"كُنْ أبا خيثمة\"، فإذا هو أبو خيثمة (^١٤) الأنصاريّ. وهو الذي تصدّق بصاع التمر فلَمَزَه المنافقون. قال كعب بن مالك: فلما بلغني أنَّ رسول اللّه - لى الله عليه وسلم - قد توجّه قافلا من تبوك، حضرني بثِّي (^١٥). فطفقتُ أتذكر الكذب وأقول: بما أَخرجُ من سَخطِه غدًا. وأستعين على ذلك كلَّ ذي رأيِ من أَهلي. فلما قيل: إنّ رسول اللّه ﷺ قد أظلّ (^١٦) قادما، زاح (^١٧) عنّي البَاطلُ. حين عرفتُ أَنِيّ لم أنجُ منه بشئٍ أبدا.\n\n⦗٢٣٧⦘\nفأجمعتُ صِدْقه. وأصبح رسول الله ﷺ قادمًا، وكان إذا قدم من سفرٍ بدأ بالمسجد، فركع فيه ركعتين، ثم جلس للناس. فلمّا فعل ذلك جاء المخلّفون، فطفقوا يعتذرون إليه، ويحلفون له، وكانوا بضعةً وثمانينَ رجلًا. فقبِل منهم رسول الله ﷺ علانيتَهم وبايعهم واستغفر لهم، وَوَكل سرائرهم إلى اللّه ﷿. حتّى جئتُ. فلمّا سلَّمتُ، تبسَّم تبسُّم المُغْضَبِ، ثمَّ قال: \"تعالَ\". فجئتُ أمشي حتّى جلست بين يديه. فقال: \"ما خلّفك؟ ألم تكن قد اِبْتَعْتَ ظَهْرك؟ \". قال: قلتُ يا رسول اللّه: إني واللهِ لو جلستُ عند غيرك من أهل الدنيا لرأيتُ أنّي سأخرج من سخطه بعذر. ولقد أُعطيتُ جدلا. ولكنّي واللّهِ لقد علمتُ لئِن حدّثتك اليوم حديث كذبٍ ترضى به عنِّي، ليُوشكنَّ الله أَنْ يَسخط عليَّ، ولئِن حدّثتك حديث صدقٍ تجد عليّ فيه، إنّي لأرجوا فيه عُقبى (^١٨) اللّه. واللّهِ ما كان لي من عُذر، واللّهِ ما كنت قطُّ أقوى ولا أيسر منّي حين تخلّفتُ عنك. فقال رسول الله ﷺ: \"أمّا هذا فقد صَدق. قُم حتَّى يقضيَ اللّه فيك\". فقمت. وثَارَ رجال من بني سلِمة فاتّبعوني، فقالوا: واللّهِ ما علمناك أذنبت ذنبا قبل هذا، لقد عجزت في أن لا تكون اعتذرت إلى رسول اللّه ﷺ. اعتذر إليه المُخلّفون، فقد كان كافيكَ ذنبكَ استغفار رسول الله ﷺ. قال: فواللّهِ ما زالوا يؤنّبوني حتَّى أرجِع إلى رسول اللّه ﷺ فأُكذِّب نفسي.\n\n⦗٢٣٨⦘\nقال: ثمّ قُلتُ لهم: هل معي من أحد؟ قالوا: نَعم. لقيه معك رجلان، قالا مثل ما قُلتَ. وقيل لهما مثل ما قيل لك. قال: قلتُ: من هما؟ قالوا: مرارة بن ربيعة (^١٩) العمري (^٢٠)، وهلال بن أمية الواقفي. وذكروا لي رجلين صالحين قد شهدا بدرا، فيهما أُسوةٌ. قال: فمضيتُ حين ذكروهما لي. ونهى رسول الله ﷺ المسلمين، عن كلامنا أيُّها الثلاثة، من بين من تخلّف عنه. قال: فاجتنبنا النّاس، وتغيّروا لنا حتّى تنَكَّرتْ في نفسي الأرض، فما هي بالأرض التي أعرف. فلبثنا على ذلك خمسين ليلة. فأمّا صاحباي فاستكانا، وقعدا في بيوتهما يبكيان. وأمّا أَنا فكنت أشبّ القوم وأجلدهم، فكنتُ أخرُجُ فأشهدُ الصّلاة، وأطوفُ في الأسواق، ولا يُكلّمني أحدٌ. وآتي رسول الله ﷺ فأُسلِّمُ عليه، وهو في مجلِسه بعد الصّلاة. فأقول في نفسي: هل حرّك شفتيه بردِّ السّلام، أم لا؟ ثمَّ أُصلِّي قريبًا منه وأُسارِقُه النَّظر. فإذا أقبلتُ على صلاتي نَظَر إليَّ، فإذا التفتُّ نحوه أَعْرضَ عَنِّي. حتّى إذا طال ذلك عليَّ من جَفْوَةِ\n\n⦗٢٣٩⦘\nالمسلمين، مشيتُ حتّى تسوّرتُ جِدار حائط أبي قتادة، وهو ابن عمّي وأحبُّ الناس إليّ. فسلّمتُ عليه. فوالدهِ ما ردّ عليَّ السّلام. فقلت يا أبا قتادة: أُنشِدك بالله هل تَعْلَمَنْ أَنِّي أحبُّ اللّه ورسوله؟ قال: فسكت. فعُدتُ فناشدته. فسكت. فعُدتُ فناشدته. فقال: الله ورسوله أعلم. ففاضت عيناي. وتوليتُ حتّى تسوّرتُ الجِدار. فبينا اُنا أمشي في سوق المدينة، إذا نبطيٌ من نَبَطِ أهل الشّام، ممن قدِم بالطّعام يبيعه بالمدينة، يقول: من يدلّ على كعب بن مالك؟ قال: فطفق النّاس يشيرون له إليّ. حتّى جاءني فدفع إلي كتابا من ملِك غسّان. كنتُ كَتَّابا (^٢١)، فقرأته وإذا فيه: أمّا بعدُ. فإنّه قد بلغنا أنَّ صاحبك قد جَفَاكَ. ولم يجعلك اللّه بدارِ هوانٍ ولا مَضْيَعة، والحَقْ بنا نواسِك. قال فقلت حين قرأتها: وهذه أيضا من البلاء. فتأممتُ بها التنُّور فسجّرتُها به. حتّى إذا مضت أربعونَ من الخمسين، واستلبَثَ الوحِي، إذا رسول رسول اللّه ﷺ يأتيني فقال: إنّ رسول اللّه ﷺ يأمرُكَ أن تَعتَزِل امرأتَك. قال قلت: أطلِّقُها، أم ماذا أَفعلُ؟ قال: لا، بل اعتَزِلها ولا تَقرَبها. قال: وأرسل إلى صاحبّي بمثل ذلك. قال فقلت لامرأتي: اِلحَقِي بأهلك، فتكوني عندهم\n\n⦗٢٤٠⦘\nحتّى يقضي اللّه ﷿ في هذا الأمر. قال: فجائت امرأة هلال بن أُميّة فقالت: يا رسول اللّه إنّ هلال بن أُميّة شيخ ضائع ليس له خادم، فهل تكره لي أن أخدمه؟. قال: \"لا، ولكن لا يَقربَنَّك\". قال: فقالت: إنّه واللّهِ ما به حركة إلى شيءٍ، واللّهِ ما زال يبكي منذ كان من أمره ما كان إلى يومه هذا. قال: فقال لي بعض أهلي: لو استأذنت رسول اللّه ﷺ في امرأتك، فقد أَذِنَ لمرأة هلال بن أُميّة أنْ تخدُمه. قال فقلت: لا أَستأذِنُ فيها رسول اللّه ﷺ، وما أدري ماذا يقولُ لي إذا استأذنته فيها وأنا رجلٌ شاب؟ قال: فلبثتُ بعد ذلك عشر ليالٍ، كمل لنا خمسون ليلةً، من حين نهى رسول الله ﷺ عن كلامنا. قال: ثمّ صلَّيتُ صلاة الفجر صباحَ خمسينَ ليلة، على ظهر بيتٍ من بيوتنا. فبينا أَنا جالسٌ على الحالِ الذي ذكر اللّه ﷿ بِمَا قد ضَاقَت عليَّ نَفسِي، وضاقَت عليَّ الأرضُ بما رحُبَت، سمعتُ صوتَ صارخٍ أَوْفَى على جَبَلِ سَلْع يقول بأعلا صوته: يا كعبَ بن مالك أبشر. قال: فخررتُ ساجدا، وعرفت أن قد جاء فَرَجٌ. قال: وآذَن رسول اللّه ﷺ النّاس بتوبةِ الله علينا حين صلّى صلاة الفجر. فذهب النّاس يُبشِّرونا. فذهب قِبَلَ صاحبيَّ مُبشِّرون، وركِب رجلٌ إليَّ فرسًا، وسعَى ساعِي من أسلَم قِبلي، فأَوْفَى الجبَلَ، وكان الصَّوتُ أسرعُ من الفرَس. فلمّا جائني الذي سمعتُ صوته بشّرني، نزعتُ له ثوبيّ فكسوتهما إيّاه ببشارته. والدهِ ما أملك غيرهما يومئذ. واستعرتُ ثوبين فلبستهما، فانطلقتُ أتأمّمُ رسول اللّه ﷺ، يلقاني الناس فوجًا فوجًا\n\n⦗٢٤١⦘\nيُهنّؤوني بالتّوبةِ ويقولون: ليَهْنِك توبةُ الله عليك. حتّى دخلتُ المسجد، فإذا رسول الله ﷺ جالسٌ في المسجد حوله النّاس، فقام إليّ طلحة بن عبيد الله يُهرولُ حتّى صافحني وهنّاني، واللهِ ما قام رجلٌ من المهاجرين غيره. قال: فكان كعبٌ لا ينساها لطلحة. قال كعب: فلمّا سلّمتُ على رسول الله ﷺ وهو يبرقُ وجهه من السّرور، يقول: \"أبشر بخير يوم مرّ عليك منذ ولدتك أمُّك\". قال فقلت: أَمِنْ عِندك يا رسول الله، أم من عند الله؟ قال: \"لا، بل من عند الله\". وكان رسول الله ﷺ إذا سُرّ استنار وجهه، حتّى كأنَّ وجهه قطعة قمر، وكنّا نعرف ذلك منه. قال: فلمّا جلستُ بين يديه قلت: يا رسول الله: إنّ من توبتي أن أنخلع من مالي صدقةً إلى الله ﷿ وإلى رسوله. فقال رسول الله ﷺ: \"أمسِك بعض مالك فهو خيرٌ لك\". قال فقلت: فإنِيّ أُمسِكُ سهمي الذي بخيبر. وقلت يا رسول الله: إنّ الله ﷿ إنّما أنجاني بالصِّدق. وإنّ من توبتي ألاّ أُحدِّث إلّا صدقًا ما بقيت. قال: فواللهِ ما علمتُ أحدًا من المسلمين أبلاهُ الله في صدق الحديث، منذ ذكرت ذلك لرسول الله، أحسن مما أبلاني. واللهِ ما تعمدت كذبةً منذ قلت ذلك لرسول الله ﷺ إلى يومي هذا، وإنيّ لأرجو أن يحفظني الله فيما بقي. قال: فأنزل الله ﷿: ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ﴾ حتى بلغ: ﴿وَعَلَى الثَّلَاثَةِ\n\n⦗٢٤٢⦘\nالَّذِينَ خُلِّفُوا﴾ حتّى بلغ: ﴿اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ﴾ (^٢٢). قال كعب: واللهِ ما أنعم الله عليّ من نِعمةٍ قطُّ بعد إذ هداني للإِسلام، أعظمُ في نفسي من صدقي رسول الله ﷺ. ألاّ أكونَ كذَبتُه فأهلَك كما هلَك الذين كذبوا. إنّ الله قال (^٢٣) للذين كذَبوا حين أَنْزَل الوحيَ، شرَّ ما قال لأحدٍ: ﴿سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ﴾ إلى قوله: ﴿فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾ (^٢٤). قال كعب: كُنّا خُلِّفنا أيُّها الثلاثةُ عن أمر أُولئك الذين قبل منهم رسول الله ﷺ حين حَلَفوا له، فبايعَهم واستغفرَ لهم، وأَرجَأ رسول الله ﷺ أمرَنا حتَّى قَضَى الله فيه، فذلك قوله: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ (^٢٥). وليس الذي ذكر ممَّا خَلَّفنا تخلُّفَنا عن الغزو، وإنمّا هو تَخليفَه إِيَّانا وإرجائَه أمرَنا عمِّن حَلَف له واعتذر إليه فقبِل منه\" (^٢٦).\n_________\n(^١) ابن وهب هو موضع الالتقاء.\n(^٢) أذرح -بفتح ثم سكون ثم راء مضمومة ثم حاء مهملة- قرية بالشام، وقيل هي فلسطين.\nانظر: النهاية (١/ ٣٣) مادة: (أذرح) وفتح الباري (١/ ٧٧).\n(^٣) أيلة -بفتح الهمزة، وسكون التحتانية، بعدها لام مفتوحة -بلدة قديمة على ساحل بحر القلزم- البحر الأحمر -فيما يلي الشام، وهي اليوم تسمى مدينة العقبة، وهي ميناء المملكة الأردنية الهاشمية.\nانظر: معجم البلدان (١/ ٣٤٧)، وفتح الباري (٣/ ٣٤٥)، و(١١/ ٤٧٠)، ومعجم المعالم الجغرانية (ص: ٣٥).\n(^٤) سورة التوبة جزء من الآية رقم (١١٧).\n(^٥) كذا في رواية يونس بن يزيد، عن الزهري، عند مسلم (كتاب التوبة ٤/ ٢١٢٤). وتقدم في رواية عُقيل: (ابن الربيع). وكلاهما ذكر في اسم أبيه فقيل: ابن الربيع، وقيل ابن ربيعة. انظر: الاستيعاب (٣/ ١٣٨٢)، وشرح صحيح مسلم للنووي (١٧/ ٩٢)، وتهذيب الأسماء واللغات (٢/ ٨٦).\n(^٦) أي: أخذ بعضنا على بعض الميثاق لما تبايعنا على الإسلام والجهاد.\nانظر: فتح الباري (٧/ ٧٢٠)، ومشارق الأنوار (٢/ ٢٧٩).\n(^٧) كذا في الأصل! ولعله منصوبٌ على الاختصاص. وعند مسلم من رواية يونس: \"وإن كانت بدرٌ أَذُكرَ في النَّاس منها\".\n(^٨) كذا ضبطها في الأصل. ولعل النَّصت على أنها خبر لكان المحذوفة مع اسمها.\n(^٩) أي: أميل. والصعر أصله ميلٌ في العنق وانقلاب في الوجه إلى أحد الشقين.\nانظر: العين (١/ ٢٩٨ باب العين والصاد والراء)، والصحاح (٢/ ٧١٢ صعر)، ومشارق الأنوار (٢/ ٤٧ ص ع ر).\n(^١٠) أي: تقدم وتباعد والمعنى: أي تقدم الغزاة وسبقوا وفاتوا.\nانظر: العين (٧/ ٤١٨ باب الطاء والراء والفاء معهما ف ر ط)، وتفسير غريب ما في الصحيحين (ص ١٠٩)، وشرح صحيح مسلم للنووي (١٧/ ١٣٨).\n(^١١) يحتمل أنه: عبد الله بن أُنيس ﵁ كما عند الواقدي، وقال ابن حجر: وهذا هو =\n\n⦗٢٣٦⦘\n= السلمي -بفتحتين- وهو غير الجهني الصحابي المشهور.\nانظر: مغازي الواقدي (٣/ ٩٩٧)، وفتح الباري (٧/ ٧٢٢).\n(^١٢) أَي جانبيه، وهو إشارة إلى إعجابه بنفسه، ولباسه.\nانظر: جمهرة اللغة (٢/ ٩١٤)، وشرح صحيح مسلم للنووي (١٧/ ١٣٨ - ١٣٩).\n(^١٣) بفتح الباء كسر الياء، ويجوز أن يكون بسكون الباء وتشديد الضاد من البياض. أي عليه ثياب بيض.\nانظر: مشارق الأنوار (١/ ١٠٧ ب ي ن)، والنهاية في غريب الحديث والأثر (١/ ١٧٣ بيض).\n(^١٤) اسمه: عبد الله بن خيثمة، وقيل: مالك بن قيس.\nانظر: فتح الباب في الكنى والألقاب (صـ ٢٩٧)، وتهذيب الأسماء واللغات (٢/ ٢٢٤).\n(^١٥) أي أشد الحزن. انظر: شرح صحيح مسلم (١٧/ ١٣٩)، وتقدم معنى البث في (١٨/ ٦٣٩).\n(^١٦) أي: أقبل ودنا قدومه. انظر: شرح صحيح مسلم للنووي (١٧/ ١٤٠).\n(^١٧) أي: زال. انظر: المصدر السابق.\n(^١٨) أي: يعقبني خيرا، وأن يثيبني عليه.\nانظر: شرح صحيح مسلم للنووي (١٧/ ١٤١).\n(^١٩) وضع في الأصل علامة تخريج على كلمة ربيعة، ولم يصوب في الحاشية شيئًا. وتقدم أن رواية يونس هذه عن الزهري فيها: ربيعة. وفي رواية عقيل: الربيع، وهذا هو المشهور كما قال الحافظ ابن حجر في فتح الباري (٧/ ٧٢٤).\n(^٢٠) كتب في الأصل: (العامري)، ووضع علامة تخريج عليها، وكتب في الحاشية: \"صوابه: العَمِّري\".\nانظر ما تقدم في الحديث السابق، وأنّ الصواب (العمري) نسبةً إلى عمرو بن عوف الأوسي.\n(^٢١) كتب في الحاشية: (كاتبا). ولعله أخذها من نسخة الضياء المقدسي، فقد تقدم في وصف النسخة (ك) أنه قابلها بها. ووقعت كذلك في صحيح مسلم (٤/ ٢١٢٥) في رواية يونس هذه.\n(^٢٢) سورة التوبة من الآية رقم (١١٧) إلى الآية رقم (١١٩).\n(^٢٣) كتب في الأصل بعده: (قل). وضرب عليها.\n(^٢٤) سورة التوبة الآية من الآية رقم (٩٥) إلى الآية رقم (٩٦).\n(^٢٥) سورة التوبة جزء من الآية رقم (١١٨).\n(^٢٦) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٠ - ٢١٢٨ برقم ٥٣) عن أبي الطاهر عن ابن وهب مثل رواية المصنف، وأخرج البخاري رواية يونس مختصرة في (كتاب الجهاد - =\n\n⦗٢٤٣⦘\n= باب من أراد غزوة فورّى بغيرها ومن أحبَّ الخروج يوم الخميس ٤/ ٤٨ برقم ٢٩٤٨) من طريق عبد الله بن المبارك، وفي (كتاب مناقب الأنصار - باب وفود الأنصار إلى النبي ﷺ ٥/ ٥٤ برقم ٣٨٨٩) من طريق عنبسة كلاهما عن يونس مختصرا جدا.","vol":"21","page":233},{"text":"١٢١١٢ - حدَّثنا محمدُ بن عبد الملك الواسطيُّ، حدَّثنا يعقوبُ بن إبراهيم بن سعد، قال: حدّثني ابن أخي الزهري، عن عمّه محمد بن مسلم، قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، أنّ عبد الله بن كعب بن مالك قال: سمعت كعبَ بن مالك وذكر الحديث، قال: \"كان النَّبِيّ ﷺ إذا قدِم من سفرٍ بدأ بالمسجد، فركع فيه ركعتين، ثمّ جلس للنّاس\" (^١).\nوقال غير الدّقيقىِّ (^٢) عن يعقوب: أنّ عبيد الله بن كعب بن مالك.\n\n⦗٢٤٤⦘\nبدل عبد الله بن كعب، وزاد على يونس (^٣): \"وكان رسول الله ﷺ قلّ ما يُريد غزوةً إلّا ورّى بغيرها، حتّى كانت تلك الغزوة\".\nولم يذكر في حديث ابن أخي الزهري: أبا خيثمة ولُحوقَه بالنَّبِيّ ﷺ.\nرواه مسلم عن سلمة بن شَبيب، عن الحسن بن أَعْيُن، عن معقِل بن عبيد الله، عن الزهري، عن عبد الرحمن بن عبد الله بن كعب، عن عمّه عبيد الله (^٤) بن كعب، وكان قائد كعبٍ حين أُصيبَ بصره. الحديث (^٥).\nمن هنا لم يخرجاه.\n_________\n(^١) أخرجها أحمد (٢٥/ ١٦ برقم ١٥٧٨٩) والطبراني في المعجم الكبير (١٩/ ٥٢ برقم ٩٣).\n(^٢) أخرجه مسلم في (كتاب التوبة ٤/ ٢١١٨ برقم ٥٤) عن عبد بن حميد عن يعقوب وعنده: أن عُبيد الله بن كعب.\nوقد تابع محمد بن عبد الملك الدقيقي على روايته بذكر عبد الله بن كعب بدل عُبيد الله، أحمد - كما تقدم - وعبد الله بن عبد الحكم بن أبي زياد عند الطبراني، كلاهما عن يعقوب بن إبراهيم بن سعد.\nكلتا الروايتين محفوظ ويؤيد ذلك أن ابن جريج جمع بينهما في روايته عن الزهري التي سيوردها المصنف برقم (١٢١١٦).\nفوائد الاستخراج: رواية المصنف الحديث من طريق عبد الرحمن بن عبد الله بن كعب عن عبد الله بن كعب وأخيه: عُبيد الله بن كعب. ولم يخرج مسلم رواية عبد الله بن كعب من هذا الوجه=\n(^٣) يعني: ابن أخي الزهري حيث زاده على رواية يونس بن يزيد المتقدم برقم (١٢١١١).\n(^٤) في الأصل: (عبد الله)!. وصوابه: عُبيد الله. كما في صحيح مسلم (٤/ ٢١٢٩ برقم ٥٥).\n(^٥) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٩ برقم ٥٥). ولم يخرجه المصنف. ولم يذكر المصنف رواية مسلم الحديث من طريق يعقوب بن إبراهيم عن ابن أخي الزهري التي قال فيها: عُبيد الله بن كعب بن مالك. وإنما أشار إليها بقوله: (وقال غير الدقيقي عن يعقوب …).\nوخرج المصنف رواية الزهري عن عبد الرحمن بن عبد الله عن عمه عُبيد الله بن كعب من طريق صالح بن أبي الأخضر. انظر الحديث رقم (١٢١١٩).","vol":"21","page":243},{"text":"١٢١١٣ - ز - حدَّثنا إسحاق بن إبراهيم الصنعانيُّ، عن عبد الرزّاق، عن معمر، عن الزهري (^١) قال: أخبرني ابنُ كعب بن مالك (^٢)، عن أبيه قال:\n\n⦗٢٤٥⦘\n\"الم أَتخلَّف عن النّبِيّ ﷺ في غزوة غزاها، حتّى كانت غزوةَ تبوك، إلَّا بدرًا، ولم يُعاتِبِ الله أحدًا تخلّف عن بدرٍ، إنّما خرج يُريدُ العيرَ، فخرجت قريش مُغْوِثِين (^٣) لعيرِهم، فالتقوا عن غيرِ موعدٍ كما قال الله ﷿، ولعمري إنّ أشرف مشاهِد رسول الله ﷺ في النّاس لبدر، وما أُحبُّ أنّي كنتُ شهدتها مكان بيتي ليلةَ العقبة. حيث تواثقنا على الإسلام. ثمّ لم أتخلّف بعدُ عن رسول الله - صلّى الله عليه - في غزوة غزاها حتّى كانت غزوة تبوك، وهي آخر غزوة غزاها. وآذن النَّبِيّ - صلّى الله عليه - بالرّحيل، وأراد أن يتأهّبوا أُهبة غزوٍ. وذلك حين طاب الظلال، وطاب الثّمار. وكان قلّ ما أراد غزوة إلّا ورّى بغيرها. وكان يقول: \"الحربُ خِدعة\". فأراد النَّبِيّ - صلّى الله عليه - في غزوة تبوك أن يتأهّب النّاس أهبته. وكان أيسرَ ما كانت، قد جمعت راحلتين، وأنا أقدرُ شيءٍ في نفسي على الجهاد وخِفَّةِ الحَاذ (^٤)، وأنا في ذلك أصْعرُ إلى الظّلال وطيبِ الثِّمار. فلم أزل كذلك حتّى قام النَّبِيّ ﷺ غاديا بالغداة، وذلك يوم الخميس، وكان يُحبُّ أن يخرجَ يومَ الخميس. فأصبح غَاديًا. فقلتُ: أنطلقُ غدًا إلى السُّوق فأشتري جهازي\" (^٥). وذكر\n\n⦗٢٤٦⦘\nالحديث بطوله.\n_________\n(^١) الزهري هو موضع الالتقاء حيث لم يخرج مسلم رواية معمر.\n(^٢) هو عبد الرحمن بن كعب بن مالك، - وقعت تسميه في الرواية الآتية، وتقدم عند المصنف في رقم (٦٩٩٦) - وهو عم عبد الرحمن بن عبد الله بن كعب بن مالك. وقد سمع الزهري منهما هذا الحديث. انظر: فتح الباري (٨/ ١١٧).\n(^٣) أي مُغِيثين، وجاء به على الأصل ولم يعلّه، كاستحوذ واستنوق. النهاية في غريب الحديث (٣/ ٣٩٣ باب الغين مع الواو غوث).\n(^٤) الظهر، وأصل الحاذ طريقة المتن من الإنسان. لسان العرب (٣/ ٥٨٧ مادة حوذ).\n(^٥) أخرجه عبد الرزاق في المصنف (٥/ ٣٩٧ - ٤٢٠ برقم ٩٧٤٤) - ومن طريقه أحمد (٤٥/ ١٤٨ برقم ٢٧١٧٥)، ومحمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ٢٥٢ =\n\n⦗٢٤٦⦘\n= برقم: ٢٣٩)، وابن حبان (٨/ ١٥٥ برقم ٣٣٧٠ الإحسان)، والطبراني في المعجم الكبير (١٩/ ٤٢ برقم: ٩٠) - مطولا. وقع عندهم تسمية شيخ الزهري عبد الرحمن بن كعب بن مالك، إلا في رواية الطبراني عن الدبري فقال: ابن كعب بن مالك. كما عند المصنف.\nوتقدم تخريج الحديث في الروايات المتقدمة برقم: (١٢١٠٩ - ١٢١١٢).\nمن فوائد الاستخراج:\n١ - رواية معمر عن الزهري لم يخرجها مسلم وهي من زوائد المصنف عليه.\n٢ - لفظ \"الحرب خدعة\". تفرد به معمر في هذا الحديث كما قاله أبو داود السجستاني. وليس هو عند مسلم في روايات هذا الحديث، وقد ثبت في الصحيحين من حديث جابر بن عبد الله وأبي هريرة ﵃. انظر ما تقدم في الحديث رقم (٦٩٧٩ - ٦٩٨١).","vol":"21","page":244},{"text":"١٢١١٤ - ز- حدَّثنا السلميُّ، حدَّثنا عبد الرزاق، عن معمر، عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه \"أنّ النَّبِيّ ﷺ قدِم من غزوة تبوك ضُحى، فصلّى في المسجد ركعتين\". قال: وكان إذا قدِم من سَفر فعل ذلك. وكان رسول الله ﷺ إذا سُرَّ لأمرٍ اِسْتَنَارَ كاستِنارِ القمر\" (^١). كذا رواه السلميُّ (^٢).\n\n⦗٢٤٧⦘\nوعن الزهري، عن ابن كعب بن مالك، عن أبيه أنّ النَّبِيّ ﷺ قال لكعبٍ: \"أمسِك عليك بعض مالك، فهو خيرٌ لك\". قال: فإنيّ أمسِكُ سهميَ الذي بخيبر (^٣).\nوعن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه قال: \"لمّا تاب الله عليه خرّ ساجدا\" (^٤).\nوعن الزهري، عن عبد الله بن عبد الرحمن بن كعب بن مالك، عن أبيه قال لمّا نزلت توبته بشّره رجلٌ بذلك: \"فأعطيته ثوبين، ولبستُ ثوبين آخرين\" (^٥). وعن الزهري، عن عبد الله بن عبد الرحمن بن كعب بن مالك، عن أبيه\n\n⦗٢٤٨⦘\n\"أنّ النَّبِىّ ﷺ كان يستحبّ أن يخرُجَ يومَ الخميس إذا أراد سفرا\" (^٦).\n_________\n(^١) تقدم تخريجه في الحديث السابق. وتابع السلمي على تسمية شيخ الزهري أحمد بن، حنبل، ومحمد بن أبي السري عند ابن حبان.\n(^٢) وأخرجه المصنف كما سيأتي برقم (١٢١٢٤) عن محمد بن يحى الذهلي عن، عبد الرزاق. وذكر في إتحاف المهرة (١٣/ ١٤٥ فائدة ذكر رواية السلمي والذهلي عن =\n\n⦗٢٤٧⦘\n= عبد الرزاق فقال: \"قالا في روايتهما: عن عبد الرحمن بن كعب عن أبيه\".\nأي أن رواية إسحاق بن إبراهيم الصنعاني لم يُسمِّ فيها معمرٌ ابن كعب بن مالك. وسماه أحمد بن يوسف السلمي ومحمد بن يحيى الذهلي.\n(^٣) جزء من الحديث المتقدم برقم (١٢١١٣) ووقعت تسمية ابن كعب عند عبد الرزاق وأحمد وابن حبان، ولم يسمّ في رواية الطبراني كما عند المصنف.\n(^٤) جزء من الحديث المتقدم برقم (١٢١١٣).\n(^٥) جزء من حديث عبد الرزاق عن معمر السابق. ورواه الزهري عن عبد الله بن عبد الرحمن عن أبيه، والروايات التي قبله رواها عن أبيه عبد الرحمن بىت كعب بلا واسطة. وكلا الوجهين صحيح. ويدل على ذلك ما جاء في رواية محمد بن نصر المروزي من طريق الدبري عن عبد الرزاق: (قيل لعبد الرزاق: رواه معمر عن غير عبد الرحمن بن كعب؟ قال: نعم. رواه مرة عن عبد الله بن عبد الرحمن بن كعب، ومره عن عبد الرحمن بن كعب).\n(^٦) أخرجه محمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ٢٥٢ برقم ٢٣٩) عن الذهلي عن عبد الرزاق، وتابعه عليه سفيان، أخرجه أحمد في (٤٥/ ١٤٨) برقم (٢٧١٧٥) عقب رواية عبد الرزاق، عن سفيان، عن معمر.","vol":"21","page":246},{"text":"١٢١١٥ - ز- حدَّثنا يوسف بن مسلم، حدَّثنا حجّاج، عن ابن جُريج قال: أخبرني معمر، عن الزهري (^١)، عن عبد الرحمن بن كعب بن مالك، عن جدِّه: \"أنّ رسول الله ﷺ خرج في غزوة تبوك يومَ الخميس، وكان يستحبُّ أن يخرُجَ يومَ الخميس\" (^٢).\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم، ولم يخرج مسلم رواية معمر.\n(^٢) أخرجه النسائي في السنن الكبرى (كتاب السير - اليوم الذي يستحب فيه السفر ٨/ ٩٩ برقم ٨٧٣٤)، والطبراني في المعجم الأوسط (٢/ ٧٤) من طريق حجاج عن ابن جريج عن معمر مثله. لكنه وقع في رواية أحمد بن صدقة عن يوسف بن مسلم المصيصي عند الطبراني، ورواية إبراهيم بن الحسن عن حجاج بن محمد المصيصي عند النسائي نسبة عبد الرحمن بن عبد الله بن كعب بن مالك، وأما فى رواية المصنف فنسبه إلى جده. قال الطبراني: \"لم يرو هذا الحديث عن ابن جُريج عن معمر إلا حجاجٌ).\nوالحديث تقدم تخريجه من غير هذه الطريق.","vol":"21","page":248},{"text":"١٢١١٦ - ز- حدَّثنا أبو داود الحرَّانيُّ، وأبو أُميّة، قالا: حدَّثنا أبو عاصم، عن ابن جُريج، عن ابن شهاب، عن عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه عبد الله بن كعب، وعن عمه عبيد الله بن كعب، عن كعب بن مالك \"أنّ رسول الله ﷺ كان لا يقدُمُ مسن سفر إلّا نهارًا في\n\n⦗٢٤٩⦘\nالضُّحى، فإذا قدِمَ بدأ بالمسجد فصلّى فيه ركعتين، ثمّ جلس\". زاد أبو داود: \"للناس\" (^١).\n_________\n(^١) تقدم تخريجه في (٦/ ١٠٥ برقم ٢١٧٣). وأبو عاصم هو الضحاك بن مخلد النبيل وهو موضع الالتقاء مع مسلم في هذا الحديث.","vol":"21","page":248},{"text":"١٢١١٧ - ز - حدَّثنا أبو أُميّة (^١)، حدَّثنا أبو غَسان (^٢)، حدَّثنا القاسم ابن معن بن عبد الرحمن (^٣)، عن ابن جُريج، عن عبد الله بن عبد الرحمن بن كعب بن مالك، وعن عمّه، عن كعب بمثله. \"فيصلي فيه ركعتين\". لم يذكر الزهري) (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) مالك بن إسماعيل النهدي.\n(^٣) المسعودي.\n(^٤) أحال الحافظ ابن حجر في إتحاف المهرة (١٣/ ٣٥) عند ذكر هذه الرواية إلى رواية أبي عاصم النبيل بقوله: \" … القاسم بن معن عن ابن جريج، كأبي عاصم\". لكن ما ذكره المصنف هنا يدل على خلاف ذلك فرواية أبي عاصم المتقدمة عن ابن جريج عن الزهري.","vol":"21","page":249},{"text":"١٢١١٨ - ز - حدَّثنا محمد بن عبد الحكم قال: حدَّثنا ابن وهب، عن يونس، ح.\nوحدَّثنا أبو داود الحرّانيُّ، حدَّثنا عثمان بن عمر وسألته؟، أخبرنا يونس، عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه قال: قال: \"قلّ ما كان رسول الله يخرجُ إذا أراد سفرا إلّا يوم الخميس\". ح.\nوحدَّثنا ابن عبد الحكم، عن ابن وهب، عن يونس، عن الزهري قال:\n\n⦗٢٥٠⦘\nحدّثني عبد الرحمن بن كعب بن مالك، عن أبيه أنّه قال لرسول الله ﷺ حين تيب عليه: يا رسول الله إنى أَخْتَلِعُ من مالي صدقة إلى الله وإلى رسوله. فقال رسول الله ﷺ: \"أمسِك عليك بعض مالك فهو خير لك\" (^١).\n_________\n(^١) تقدم تخريج رواية ابن وهب عن يونس برقم (١٢١١١). والحديث أخرجه البخارى في (كتاب الجهاد - باب من أراد غزوة فورّى بغيرها ومن أحبّ الخروج يوم الخميس ٤٨١٤ برقم ٢٩٤٨) من طريق ابن المبارك عن يونس مثله.","vol":"21","page":249},{"text":"١٢١١٩ - ز - حدَّثنا ابن الجُنيد، حدَّثنا رَوح، حدَّثنا صالح بن أبي الأخضر، حدَّثنا ابن شِهاب (^١) قال: سمعت عبد الرحمن بن عبد الله بن كعب يحدِّث عن عمّه عبيد الله وكان قائد كعب حين عمي، قال: قال كعب: لقد بايعنا رسول الله ليلةَ العَقَبةِ حين تَبايعنا على الإسلامِ ولم أشهد بدرا، وما أُحبُّ أنِّ لي بها بدرا، وإن كانت بدرًا (^٢) هي أَذكرُ في النّاس منها، وكانت غزوة لم يُعاتِبُ الله عليها، إنمّا (^٣) خرج رسول الله ﷺ يُريد العير، حين جمع الله بينه وبين عدوِّه على غير موعِدٍ (^٤). وكان رسول الله ﷺ إذا أراد أن يغزو (^٥) وجهًا كَنَّى بغيره، حتّى كانت غزوة تبوك. فغزا\n\n⦗٢٥١⦘\nرسول الله ﷺ في حرٍّ شديدٍ فاسقبل المفاوِز، ونحن عددٌ كثيرٌ فجلّا للناس وجهه ليتأهّبوا أهبة عدوِّهم. والنّاس مع رسول الله ﷺ كثيرٌ لا يجمعهم كتابُ حافظٍ - يريد: الدِّيوان -. وذكر الحديث. وكان رسول الله ﷺ ليلته عند أمِّ سلمة، وكان لنا صالحَه (^٦)، فلمّا بقي من الليل الآخِر أُنزل على رسول الله ﷺ توبةَ الله علينا. فقال: \"أي أمّ سلمة تِيبَ على كعبٍ، وعلى صاحبيه\". قالت أمُّ سلمة: ألا أبعثُ إليهم أبشِّرهم؟ قال: \"إذا يحطِمُكم النّاسُ سائرَ الليلةِ، فيمنعونَكم النَّوم\" (^٧).\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية صالح بن أبي الأخضر. حيث وقع عنده الحديث من رواية ونس وعقيل.\n(^٢) كذا في الأصل! ولعله منصوبٌ على الاختصاص.\n(^٣) لعل هذا هو الصواب، وجاء في \"الأصل\" (أنها)، والمثبت من مصادر التخريج.\n(^٤) في \"الأصل\" (موعود) والمثبت من مصادر التخريج.\n(^٥) في الأصل: (يغزوا).\n(^٦) جاءت في \"الأصل\" علامة: (ص) فوق كلمة: (صالحه)، ولم يتبين لي وجهه، والذي في مسند أبي داود الطيالسي (٢/ ٢٩٦)، والطحاوي في مشكل الآثار (١/ ٢٩٢) بلفظ: \"وكانت محسنة في شأني\" وأما الطبراني فلم يذكر الحديث بتمامه في المعجم الكبير (١٩/ ٥٧).\n(^٧) أخرجه أبو داود الطيالسي (٢/ ٢٩١ - ٢٩٧ برقم ١٠٣٤ مطولا) - ومن طريقه الطحاوي في مشكل الآثار (١/ ٢٩٢ برقم ٣٢٢) -، والطبراني في المعجم الكبير (٩/ ٥٧ برقم ٩٨) من طريق صالح بن أبى الأخضر مثله.\nمن فوائد الاستخراج:\nرواية صالح بن أبي الأخضر ليست في صحيح مسلم وهي من زيادات المصنف. ولعل مسلما اكتفى بما وقع له من رواية يونس وعُقيل وابن أخي الزهري ومعقل بن عبيد الله. فإن صالحا ضعيف في الزهري كما تقدم في الحديث رقم (٤٦٣٨)، لكنه تابعه على روايته عن الزهري عن عبد الرحمن بن عبد الله عن عمّه عُبيد الله عن كعب معقلُ بن عبيد الله الجزري - كما أشار إليه المصنف عقب الحديث رقم (١٢١١٢) - =\n\n⦗٢٥٢⦘\n= ولم يخرج المصنف رواية معقل.","vol":"21","page":250},{"text":"١٢١٢٠ - ز - حدَّثنا أبو أُميّة (^١)، حدَّثنا عبد الغفار بن عبيد الله، حدَّثنا صالح بن أبي الأخضر، عن الزهري، وذكر الحديث (^٢).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) أخرجه الطبراني (الموضع السابق) من طريق محمد بن المثنى عن عبد الغفار بن عبيد الله الكريزي مختصرا. وقد تابع عبد الغفار روح بن عبادة، وأبو داود الطيالسي كما تقدم في الحديث الذي قبله.","vol":"21","page":252},{"text":"١٢١٢١ - ز - حدثنا أبو داود الحرّانيُّ، حدثنا سعيد بن بَزيع، حدَّثنا ابن إسحاق (^١) قال: فذكر الزهري (^٢) عن عبد الرحمن بن عبد الله بن كعب بن مالك الأنصاري أنَّه حدّثه عبد الله بن كعب وكان قائد أبيه كعب حين أُصيب بصره، قال: سمعت أبِيْ كعبا يحدِّث حديثه حين تخلّف عن رسول الله ﷺ في غزوة تبوك، حديثَ صاحبيه، قال: \"ما تخلّفت عن رسول الله ﷺ في غزوة غزاها قطُّ، غير أنّي قد كُنتُ تخلّفتُ عنه في غزوة بدرٍ، وكانت غزوة لم يُعاتِب الله ﷿ ولا رسوله أحدًا تخلّف عنها. ولقد شهدتُ مع رسول الله ﷺ العقبة حين تواثقنا على الإسلام\". وذكر الحديث (^٣).\n_________\n(^١) في إتحاف المهرة (١٣/ ٤٥): (عن أبيه إسحاق). وهو خطأ. والحديث في سيرة ابن إسحاق من رواية ابن هشام عن يونس بن بكير عنه (٢/ ٥٣١ - ٥٣٢)، وسيورده المصنف برقم (١٢١٢٥).\n(^٢) الزهري هو موضع الالتقاء مع مسلم. ولم يخرج مسلم روإية ابن إسحاق.\n(^٣) أخرجه محمد بن عبد الملك بن هشام في السيرة النبوية (٢/ ٥٣١) عن يونس بن =\n\n⦗٢٥٣⦘\n= بكير، وتابعه محمد بن سلمة الحراني - عند المصنف كما سيأتي برقم (١٢١٢٥) -، كلاهما عن محمد بن إسحاق قال: فذكر الزهري مثله.\nمن فوائد الاستخراج:\n١ - لم يخرج مسلم رواية ابن إسحاق عن الزهري، وهي من زيادات المصنف عليه.\n٢ - الزهري هو موضع الالتقاء مع مسلم. وتقدم تخريج رواية الزهري عن عبد الرحمن بن عبد الله بن كعب في الحديث رقم (١٢١٠٩)، وانظر الحديث رقم (١٢١٢٥).","vol":"21","page":252},{"text":"١٢١٢٢ - ز - حدَّثنا الربيع بن سليمان، حدَّثنا أسد بن موسى، حدَّثنا يحيى بن زكريا، حدَّثنا أبو إسحاق (^١) بإسناده، وذكر الحديث بطوله (^٢).\n_________\n(^١) إسماعيل بن مسلم المكي تقدمت ترجمته برقم (١٤٠٠). متفق على ضعفه.\n(^٢) لم أجد من أخرج رواية أبي إسحاق إسماعيل بن مسلم المكي هذه، وإسناد المصنف ضعيف أبو إسحاق إسماعيل بن مسلم المكي متفق على ضعفه، وقد توبع على روايته هذه عن الزهري، حيث تابعه ابن إسحاق في الرواية قبله، وانظر الحاشية السابقة.","vol":"21","page":253},{"text":"١٢١٢٣ - ز - حدَّثنا العُطاردي، حدَّثنا يونس بن بُكير، عن إبراهيم بن إسماعيل بن مجمِّع الأنصاري، عن الزهري (^١) أنّ قائد كعب بن مالك الذي كان يقوده حين عمي حدّثه قال: حدّثني كعب بن مالك، عن رسول الله ﷺ: \"أنّه كان إذا أراد المَسِير في الغَزو آذن في المسلمين بالجِهاد. وكتَمهم أين يُجاهِدون مكيدةً للعدو\" (^٢). وذكر الحديث.\n_________\n(^١) الزهري هو موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية ابن مجمع هذه.\n(^٢) أخرجه ابن عساكر في تاريخ دمشق (٢/ ٣٠ غزوة النبي ﷺ تبوك)، وابن الأثير في أسد الغابة (٦/ ٨٩ ت أبي خيثمة الأنصاري) من طريق أحمد بن عبد الجبار العطاردي عن يونس بن بكير به وساقا متن الحديث مطولا. =\n\n⦗٢٥٤⦘\n= وإبراهيم بن إسماعيل بن مجمع أحد الضعفاء - تقدمت ترجمته في الحديث رقم (١٤٠١) - وقد أبهم في روايته هذه من حدّث الزهري، وتقدم في الحديث (١٢١١٣) أن الزهري رواه مرة عن عبد الرحمن بن كعب بن مالك بدون واسطة.","vol":"21","page":253},{"text":"١٢١٢٤ - ز - قُرئ على محمد بن يحيى قال: أخبرنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه (^١).\nقال محمد بن يحيى، وحدثنا أبو صالح قال: حدّثني الليث قال: حدّثني عُقيل، عن الزهري قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، أنّ عبد الله بن كعب وكان قائد كعب من بنيه حين عمي قال: سمعت كعب بن مالك يحدِّث حديثه حين تخلّف عن رسول الله ﷺ في غزوة تبوك (^٢).\n_________\n(^١) أخرجه محمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ٢٥٢ برقم ٢٤٠) عن محمد بن يحيى الذهلي به ولم يسق لفظه. وتقدم تخريج رواية عبد الرزاق عن معمر في الحديث رقم (١٢١١٣ - ١٢١١٤).\n(^٢) تقدم تخريجه في الحديث رقم (١٢١٠٩). والليث بن سعد هو موضع الالتقاء مع مسلم.","vol":"21","page":254},{"text":"١٢١٢٥ - ز - قال محمد بن يحيى: وحدَّثنا عبد الله بن محمد النُّفيلي، حدَّثنا محمد بن سلمة، عن محمد بن إسحاق قال: فذكر محمد بن مسلم، عن عبد الرحمن بن عبد الله بن كعب بن مالك الأنصاري أنّ أباه عبد الله بن كعب وكان قائد أبيه كعب حين أصيب بصره قال: سمعت أبي كعبَ يحدِّث حديثه حين تخلّف عن رسول الله ﷺ (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (١٢١٢١).","vol":"21","page":254},{"text":"١٢١٢٦ - ز - قال محمد: وحدثنا أحمد بن أبي شُعيب الجزري،\n\n⦗٢٥٥⦘\nحدَّثنا موسى بن أعين، حدَّثنا إسحاق ابن راشد، أنّ الزهري حدّثه قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه قال: سمعت أبي كعب بن مالك (^١).\nواقتصُّوا الحديث، وبعضهم يزيد على بعض. وهذا حديث عبد الرزاق قال: \"لم أتخلّف في غزوة غزاها حتّى كانت غزوة تبوك، إلا بدرًا\". وذكر الحديث بطوله، نحو حديث إسحاق بن إبراهيم (^٢).\n_________\n(^١) أخرجه محمد بن يحيى الذهلي في علل حديث الزهري - كما في تقييد المهمل وتمييز المشكل (٣/ ١٠٣٩) -، ومن طريقه البخاري في (كتاب التفسير - باب ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ ٦/ ٧٠ برقم ٤٦٧٧) وعنده (حدّثني: محمد) مهملًا. وقد اختلف في تعيينه والراجح أنه محمد بن يحيى الذهلي كما أفادته رواية المصنف هذه.\nانظر: تسمية من أخرجهم البخاري ومسلم وما انفرد به كل واحد منهما لأبي عبد الله الحاكم (ص ٢٧١)، وتقييد المهمل وتمييز المشكل للغساني (١٣/ ١٠٣٩ - ١٠٤٠)، وفتح الباري (٨/ ٣٤٣).\nمن فوائد الاستخراج:\n١ - رواية إسحاق الجزري عن الزهري من زيادات المصنف لم يخرجها مسلم، وقد استوى فيها المصنف مع البخاري.\n٢ - أفادت رواية المصنف تعيين المبهم في إسناد البخاري وأن محمدا هو ابن يحيى الذهلى.\n(^٢) تقدم تخريج رواية إسحاق بن إبراهيم الصنعاني برقم (١٢١١٣) غير أنه لم يسمِّ ابن كعب بن مالك الذي روى عنه الزهري الذي سماه الزهلي عن عبد الرزاق.","vol":"21","page":254},{"text":"<span data-type='title' id=toc-1498>حديثُ الإِفْكِ.</span>","vol":"21","page":256},{"text":"١٢١٢٧ - حدَّثنا محمد بن يحيى، حدَّثنا عبد الرزاق (^١)، أخبرنا معمر، عن الزهري قال: أخبرني سعيد بن المسيب، وعروة بن الزبير، ح.\nوحدَّثنا إسحاق الدّبري قال: قرأنا على عبد الرزاق، عن معمر، عن الزهري قال: أخبرني سعيد بن المسيب، وعروة بن الزبير، وعلقمة بن وقَّاص، وعبيد الله بن عبد الله بن عتبة بن مسعود، عن حديث عائشة زوج النَّبِيّ ﷺ، حين قال لها أهل الإفك ما قالوا، فبرّأها الله. وكلّهم حدّثني بطائفة من حديثها، وبعضهم كان أوعى لحديثها من بعض، وأثبتُ اقْتِصَاصًا، وقد وعيتُ عن كل واحدٍ منهم الحديث الذي حدّثني، وبعض حديثهم يصدّق بعضا. ذكروا أنّ عائشة زوج النَّبِيّ ﷺ قالت: \"كان رسول الله ﷺ إذا أراد أن يخرج سفرًا، أقرع بين نسائه، فأيتُهُنّ خرج سهمها، خرج بها الرسول ﷺ معه\". قالت عائشة: \"فأقرع بيننا في غزوة غزاها، فخرج فيها سهميَ، فخرجت مع رسول الله ﷺ. وذلك بعدما أَنزَلَ الله الحِجابَ. فأنا أُحملُ في هودجي، وأُنزل فيه مسيرنا. حتى إذا فرغَ رسول الله ﷺ من غزاته وقَفَل (^٢)، ودَنَونا من المدينة، آذن ليلة لنا بالرَّحيل. فقمتُ حين\n\n⦗٢٥٧⦘\nأذنوا بالرّحيل فمشيتُ حتّى جاوزت الجيش. فلمّا قضيتُ شأني أقبلتُ إلى الرّحل، فلمست صدري فإذا عِقدي من جَزْعِ (^٣) أَظْفار (^٤) قد انقطع. فرجعتُ فالتمستُ عِقدي وحبسني ابتغاؤُه. وأقبلَ الرَّهط الذين كانوا يرحلوني فحملوا هودجي، فرحلوه على بعيري الذي كنت أركب، وهم يحسبون أنّي فيه. قالت: وكان النّساء إذ ذاك خِفافا لم يَهْبلهُنَّ (^٥) ولم\n\n⦗٢٥٨⦘\nيَغشهنَّ اللحمُ، إنّما يَأكُلنَ العُلقَة (^٦) من الطّعامِ. فلم يستنكر القوم ثِقل الهَودج حين رحلوه ورفعوه. وكنتُ جارية حديثة السِّن. فبعثوا الجملَ وساروا. ووجدت عِقدي بعدما استمرّ الجيش. فجئتُ منازلهم وليس بها داعٍ ولا مُجيب. فتيمّمت منزلي الذي كنت فيه. وظننتُ أنَّ القوم سيفقدوني فيرجعون إليَّ. فبينا أَنا جالسةٌ في منزلي غلبتني عيني فنمت. وكان صفوان بن المُعَطِّل السُّلميُّ ثم الذَّكوانيُّ قد عَرَّسَ (^٧) من وراءِ الجيش فأَدْلجَ (^٨)، فأصبح عند منزلي. فرأى سواد إنسانٍ نائمٍ، فأتاني فعرفني حين رآني، وكان يَراني قبل أن يُضرب عليَّ الحجابُ. فما استيقظتُ إلّا باسترجاعه حين عرفني. فخمّرتُ وجهي بجِلبابي. فوالله ما يكلمني كلمة غير استرجاعه، حتّى أناخ راحلته. فوطيت على يدها فوكبتها. فانطلق يقودُ بي الرَّاحلة حتّى أتينا الجيش بعدما نزلوا مُوغِرين (^٩)\n\n⦗٢٥٩⦘\nفي نَحر الظَّهيرة. فهلك من هلك في شأني. وكان الذي تولّى كِبره عبد الله بن أُبيّ بن سَلول. فقدمت المدينة. فاشتكيت حين قدمتها شهرا. والنّاس يخوضون (^١٠) فيّ في قول أهل الإفك، ولا أشعر بشيء من ذلك. وهو يَرِيبني في وَجعي ولا أعرف من رسول الله ﷺ اللطفَ الذي كنتُ أرى منه حين أشتكي. إنّما يدخلُ رسول الله ﷺ فيُسلِّمُ، ثمّ يقول: \"كيف تيكُم؟ \". فذاك يرِيبني. ولا أشعرُ بالشرِّ. حتّى خرجتُ بعدما نَقَهتُ (^١١) وخرجت معي أم مِسْطَح قِبَل المناصع (^١٢)، وهو متبرّزُنا. ولا نخرُجُ إلا ليلًا إلى ليلٍ. وذلك قبل أن نتَّخِذَ الكُنُف (^١٣) قريبًا من بيوتنا،\n\n⦗٢٦٠⦘\nوأمرُنا أمرُ العربِ الأُول بالتَّنَزُّه. وكنّا نتأذّى بالكُنُف أن نتّخِذها عند بيوتنا. فانطلقتُ أَنا وأمُّ مِسْطَح، وهي: ابنة أب رُهمِ بن المطّلب (^١٤) بن عبد مَناف، وأمُّها بنت صخر بن (^١٥) عامر، خالة أبي بكر الصدّيق، وابنها مِسْطَح بن أُثاثة بن عَبّاد بن المطلب، فأقبلتُ أَنا وابنة أبي رُهم قِبل بيتي، حين فرغنا من شأننا. فعثُرت أمُّ مِسْطح في مِرطِها (^١٦) فقالت: تَعِس مِسْطَح. فقلت لها: بئس ما قُلتِ. رجُلا شهد بدرًا. قالت: أي هِنتاه (^١٧)! أولم تسمعي ما قال؟ قلتُ: وماذا قال؟ قالت: فأخبرتني بقول أهل الإفك. فازددتُ مرضًا إلى مرضي. فلمّا رجعتُ إلى بيتي دخل عليَّ رسول الله ﷺ فسلّم، ثم قال: \"كيف تيكُم؟ \". قلت: أتأذن لي أن آتي أبويّ؟. قالت: وأَنا حينئذٍ أُريدُ أن أتيقَّن الخبر من قِبَلِهِما. فأذِن لي رسول الله ﷺ. فجئت أبويّ فقلت لأمي: يا أُمّه ما يُحدِّث النّاس؟ فقالت: أي بُنيّه هوني عليكِ، فواللهِ لقلّ ماكانت امرأة قطُّ وَضِيْئَةٌ عند رجلٍ يُحبُّها، ولها ضَرائرُ إلّا أكثرن عليها. قلت:\n\n⦗٢٦١⦘\nسبحان الله! أو قد تحدّث النَّاس بهذا؟ قالت: نعم. قال (^١٨): فمكثتُ تلك الليلة حتّى أصبحتُ لا يرقأ لي دمعٌ ولا أكتحلُ بنوم. ثمّ أصبحت أبكي. ودعا رسول الله ﷺ علي بن أبي طالب وأسامة بن زيد حين استلبثَ (^١٩) الوحيَ. واستشارهما في فِراق أهله. قالت: فأمّا أُسامة فأشار على رسول الله ﷺ بالذي يعلم من بَراءَة أهله، وبالذي يعلم في نفسِه لهم من الوِدِّ. فقال: يا رسول الله هم أهلُك، ولا نعلمُ إلَّا خيرًا. وأمّا علي فقال: لم يُضيِّق الله عليك والنِّساء سِواها كثير. وسَلِ الجاريةَ تصدُقك. قالت: فدعا رسول الله ﷺ بَريرَة فقال: \"أي بريرة، هل رأيتِ من شيءٍ يَريبُك من أمرِ عائشة؟ \". فقالت له بَرِيرة: والذي بعثك بالحقِّ إن رأيت عليها أمرًا قطُّ أغمِصُه (^٢٠) عليها أكثر من أنّها جارية حديثة السِّنِّ تنام عن عَجِين أهلها فتأتي الدَّاجنُ فتأكُلُه. قالت: فقام رسول الله ﷺ فاستعذَر (^٢١) من عبد الله بن أُبَيّ بن سَلول. قالت: فقال رسول الله ﷺ وهو على المِنبر: \"يا معشر المسلمين! من يعذُرني من رجلٍ قد بلغني أَذاه في أهلِ بيتي. فواللهِ ما علمتُ على أهلي إلاّ خيرا. ولقد ذكروا رجلًا علمتُ عليه إلَّا خيرًا، وماكان يدخُل على أهلي إلَّا معي\". فقام\n\n⦗٢٦٢⦘\nسعد بن مُعاذ الأنصاري فقال: أعذُرُكَ منه يا رسول الله! إنْ كان من الأوسِ ضربتُ عُنُقَه، وإن كان من إخواننا من الخَزرج أمرتنا ففعلنا أمرك. قالت: فقام سعد بن عُبادة - وهو سيدُ الخَزرج - وكان رجلا صالحًا، ولكنّه حملته (^٢٢) الحميَّة فقال لسعد بن مُعاذ: لعَمْرُ (^٢٣) الله! لا تقتُله ولا تقدر على قتله. فقام أُسيد بن حُضير - وهو ابن عمِّ سعد بن معاذ - فقال لسعد بن عُبادة: لعَمْرُ (^٢٤) الله! واللهِ لنقتُلَنَّه، فإنّك منافقٌ تُجادل عن المنافِقين. قال: قثار الحيّانِ الأَوسُ والخَزرج. حتّى همُّوا أن يَقتَتِلوا، ورسول الله ﷺ قائمٌ على المِنبر. فلم يزل رسول الله ﷺ يُخَفِّضُهم حتّى سكتوا، وسكت. قالت: ومكثتُ يومي ذلك لا يَرقأ لي دمع ولا أكتحلُ بنومَ. وأبوايَ يظنَّانِ أنَّ البُكاء فالق كبدي.\nقالت: فبينما هما جالسان عِندي وأَنا أَبكِي، استأذَنَت عليّ امرأةٌ من الأنصارِ، فأذِنتُ لها. فجَلَست تبكي معىِ. فبينا نحن على ذلك دخل علينا رسول الله ﷺ. ثمّ جَلَس. قالت: ولم يجلِس عندي منذ قيل لي ما قيل. وقد لبثَ شهرا لا يُوحَى إليه في شأني (^٢٥). قال: فتشهّد رسول الله ﷺ حين جلس ثمّ قال: \"أما بعد. يا عائشةُ فإنّه قد بلَغني\n\n⦗٢٦٣⦘\nعنك كذا وكذا. فإن كُنتِ بريئةً فسيبرّئكِ الله. وإن كُنت ألممتِ بذنبٍ فاستغفري الله وتوبي إليه، فإنّ العبد إذا اعْتَرفَ بالذَّنْبِ ثمَّ تابَ، تابَ الله عليه\". قالت: فلمّا قضى رسول الله ﷺ قَلُصَ (^٢٦) دَمعي حتّى ما أُحِسُّ منه قطرة. فقلت لأبي: أجِب عنِّي رسول الله ﷺ فيما قال. قال فقال: والله ما أدري ما أقولُ لرسول الله ﷺ. فقلت وأَنا جارية حديثة السِّنِّ لا أقرأ من القُرآن كثيرا: إنِّي واللهِ لقد عرفتُ أنّكم قد سمعتم بهذا الأمر حتّي استقرّ في أنفسِكُم وصدّقتم به. فلئن قُلتُ لكم إنّي بريئة - والله يعلم أنِّي بريئة - لا تصدِّقوني بذلك، ولئن اعترفت لكم بذنب (^٢٧) - والله يعلم اُنّيّ لبريئة - لتصدقوني. واللهِ ما أجدُ لي ولكم مثلًا إلّا كما قال أبو يوسف: ﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ (^٢٨). قالت: ثمّ تحوّلت واضطجعتُ على فراشي، وأَنا واللهِ حينئذٍ أعلمُ أنِّي بريئة وأنّ الله ﷿ مُبرئي ببرائَتي. ولكن واللهِ ما كنتُ أظنّ أن يَنزل في شأني وحيٌ يُتلى. ولشأني كان أحقرُ في نفسي من أن يتكلّم الله فيَّ بأمرٍ يُتلى. ولكن كنت أرجو أنْ يرى رسول الله ﷺ في النَّوم رؤيا يبرئني الله\n\n⦗٢٦٤⦘\nبها. فواللهِ ما رامَ رسول الله ﷺ مجلِسه، ولا خرج من اُهل البيت أحدٌ، حتّى أنزل الله ﷿ على نبيِّه ﷺ. فأخذَه ماكان يأخُذُه من البُرَحَاء (^٢٩) عند الوحي. حتّى إنّه ليتحدّرُ منه مثلُ الجُمان (^٣٠) في اليوم الشاتي من ثِقَل الوحي الذي أُنزل عليه. قالت: فلمّا سُرِّي عن رسول الله ﷺ وهو يضحكُ، فكان أوّل كلمةٍ تكلّم في أن قال: \"أبشري يا عائشة أمّا الله فقد برّأك\". فقالت لي أُمِّي: قومي إليه. فقلتُ: واللهِ لا أَقومُ إليهِ، ولا أحمدُ إلاّ الله. هو الذي أنزل بَرَاءَتِي\". قالت فأنزل الله ﷿ (^٣١): ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ (^٣٢). عشرُ آيات. فأنزل الله ﷿ هذه الآيات، برائَتي. قالت فقال أبو بكر - وكان يُنفِق على مِسْطَح لِقرابتِه منه وفقرِ؛ -: واللهِ لا أُنفِقُ عليه شيئًا أبدا بعد الذي قال لعائشة. فأنزل الله ﷿: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى﴾\n\n⦗٢٦٥⦘\nإلى قوله- ﷿: ﴿أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ﴾ (^٣٣) فقال أبو بكر الصدِّيق: والله إنّيّ لأحبُ أن يغفر الله لي. فرجع إلى مِسْطَح النَّفقة التي كان يُنفِقُ عليه، وقال: لا أَنزِعُها منه أبدا. قالت عائشة: وكان رسول الله ﷺ سأل زينب بنت جَحش زوجَ النَّبيِّ ﷺ عن أمري ما علِمْتِ، أو ما رَأَيْتِ؛ فقالت: يا رسول الله أحمي سمعى وبصري، واللهِ ما علِمتُ إلاّ خيرا.\nقالت عائشة: وهي التي كانت تُساميني من أزواج النَّبيِّ ﷺ. فعصمها الله بالوَرع. وطَفِقَت أُختُها حمنَةُ بنت جَحش تُحارِب لها. فهلكت فيمن هلَك (^٣٤).\n\n⦗٢٦٦⦘\nقال الزهري: وهذا ما انتهى إلينا من هؤلاء الرَّهط.\n_________\n(^١) ابن همام الصنعاني وهو موضع الالتقاء مع مسلم، وهذا مساواة من المصنف له.\n(^٢) محركة أي: عاد من سفره.\nانظر: تهذيب اللغة (٩/ ١٣٤ باب القاف واللام)، والنهاية في غريب الحديث والأثر (٤/ ٩٢ باب القاف مع الفاء)\n(^٣) الجَزع بفتح الجيم وسكون الزاي أي الخَرَز وهو العقد والقلادة وهو عقد يماني من مدينة ظَفار باليمن. وظَفَارِ مبني على الكسر كحذَامِ وقَطامِ، وهي ظَفارِ التي ينسب إليها الجَزْع قريبة من صنعاء وليست هي مدينة ظفارِ المشهورة - بعمان -.\nانظر: جمهرة اللغة (١/ ٤٦١ باب الجيم والزاي)، والدلائل في غريب الحديث (٣/ ١١١٠)، ومشارق الأنوار (١/ ١٤٨ ج ز ع)، ومعجم البلدان (٤/ ٦٠).\n(^٤) قوله: (أظفار). قال ابن الأثير: \"هكذا رُوي، والصحيح في الروايات أنّه (جَزْع ظِفَارِ) بوزن قِطامِ، وهي اسم مدينة لحمير باليمن\". وقال ابن بطال: \"وأهل اللغة لا يعرفون هذا، ويقولون: ظِفارِ وهو مبني على الكسر\".\n(وجَزْع أظفار) التي عند المصنف جاءت في رواية البخاري، وأما كافة رواة مسلم فقالوا: (جَزْع ظِفارِ).\nانظر: مشارق الأنوار (١/ ٣٣٢)، وكشف مشكل الصحيحين (٤/ ٣٢٦)، والنهاية في غريب الحديث (٣/ ١٥٨ باب الظاء مع الفاء)، وشرح ابن بطال (٤٢١٨).\n(^٥) في رواية عبد الرزاق في المصنف (٥/ ٤١٠ برقم ٩٧٤٨) - ومن طريقه مسلم. (٤/ ٢١٣٠ برقم ٥٦) من رواية ابن رافع عنه -: (يهبُلن). أي: لم يكثر لحمهن، والمُهبل: الكثير اللحم. قال =\n\n⦗٢٥٨⦘\n= القاضي عياض: ورواه بعض رواة مسلم (لم يهبلهُنَّ اللحم). وهو بمعناه.\nانظر: الدلائل في غريب الحديث (٣/ ١١١١، وتفسير غريب ما في الصحيحين (ص ٤٨٨)، ومشارق الأنوار (٢/ ٢٦٤).\n(^٦) بالضم أي كل شيء فيه بُلغة. الصحاح (٤/ ١٥٢٩ علق)، والدلائل في غريب، الحديث (٣/ ١١١١).\n(^٧) التعريس نزول المسافر آخر الليل نزلة للنوم والاستراحة. الصحاح (٣/ ٩٤٨ عرس)، والنهاية في غريب الحديث والأثر (٣/ ٢٠٦ باب العين مع الراء).\n(^٨) هو سير وارتحال بالليل. كتاب العين (٦/ ٨٠ باب الجيم والدال واللام).\n(^٩) ورد تفسيرها في رواية مسلم (٤/ ٢١٣٧ برقم ٧٥) من طريق عبد بن حميد قال: (قلت =\n\n⦗٢٥٩⦘\n= لعبد الرزاق: ما قوله: \"موغِرين\"؟ قال: الوغرة شدّة الحرِّ. وانظر: الدلائل في غريب الحديث (٣/ ١١١١)، ومشارق الأنوار (٢/ ٢٢١).\n(^١٠) في صحيح مسلم (يُفيضون).\n(^١١) بفتح القاف أي أفقت من مرضي. مشارق الأنوار (٢/ ٢٥ ن ق هـ). وانظر: تهذيب اللغة (٥/ ٢٦١ باب الهاء والقاف مع النون).\n(^١٢) في الأصل: (المصانِع). وضرب عليها، وكتب الصواب في الحاشية. وسيوردها المصنف بلفظ (المناصع) في الحديث رقم (١٢١٤٨).\nوالمناصع بالفتح والصاد المهملة والعين، المواضع التي تتخلّى فيها النساء للحاجهَ. ويؤخذ مما ذكره المؤرخون أنه كان شامي بقيع الغرقد.\nانظر: معجم البلدان (٥/ ٢٠٢)، والمعالم الأثيرة في السنة والسيرة (ص ٢٧٩).\n(^١٣) قال ابن فارس: الكاف والنون والفاء أصل صحيح واحد يدل على ستر. من ذلك الكَنيف وهو الساتر، وكل حظيرة ساترة عند العرب كنيف. معجم مقاييس اللغة (٥/ ١٤٢ كنف).\n(^١٤) جاء في الأصل: (عبد المطلب). والصواب ما أثبته. وهو المطلب بن عبد مناف عمّ عبد المطلب بن هاشم بن عبد مناف. انظر: نسب قريش (ص ١٦ و٩٥)، وأنساب الأشراف (٩/ ٣٩١)، وأسد الغابة (٧/ ٣٨٣ ت أم مِسطح).\n(^١٥) كتب في الأصل: (صخر بنت عامر). وصوبها في الحاشية.\n(^١٦) كساء من صوف أو خَزّ، وجمعه مروط. غريب الحديث لأبي عبيد (١/ ٢٧٧).\n(^١٧) هنتاه: أي يا هذه، وتُفْتَح النُّون وتُسَكَّنُ، تُضَمُّ الهاءُ الْاَخِرَةُ وتُسَكَّن، وَقِيلَ: معنى هَنْتَاهُ: يَا بَلْهاء، كأنَّها نُسِبَت إلَى قِلَّة المعْرِفة بِمكَايدِ النابر وشُرُورِهم.\nانظر: تفسير غريب ما في الصحيحين (ص: ٥٣٢)، النهاية (٥/ ٢٧٩) مادة: (هَنَا).\n(^١٨) كذا في الأصل. وفي صحيح مسلم: (قالت).\n(^١٩) أي استبطأ النبي ﷺ الوحيَ. طرح التثريب في شرح التقريب (٨/ ٥٨).\n(^٢٠) أي أعييه. جمهرة اللغة (٢/ ٨٨٩ غمص)، وتفسير غريب ما في الصحيحين (ص ٥٣٣).\n(^٢١) أي طلب من الناس العذر في أن يبطش به ولا يُلام. الفائق لأني غريب الحديث (٢/ ٤٠٢ العين مع الذل)، وتاج العروس (١٢/ ٥٥٨ عذر).\n(^٢٢) في صحيح مسلم (اِجْتَهَلتْه).\n(^٢٣) كتب في الأصل: (لعمرو). وهو خطأ.\n(^٢٤) كتب في الأصل: (لعمرو). وهو خطأ.\n(^٢٥) في صحيح مسلم زيادة: (بشيءٍ).\n(^٢٦) انقطع انسكابه. كتاب العين (٥/ ٦٢ باب القاف والصاد واللام)، وغريب ما في الصحيحين (ص ٥٣٣).\n(^٢٧) في صحيح مسلم: (بأمرٍ).\n(^٢٨) سورة يوسف جزء من الآية رقم (١٨).\n(^٢٩) شدة الكرب من ثقل الوحي. يقال: لقيت منه البرح أي شدة الأذي. غريب الحديث للخطابي (٢/ ٥٨٢).\n(^٣٠) خرز من الفضة صغير مثل اللؤلؤ. تهذيب اللغة (١١/ ٨٧ باب الجيم والنون ج ن م)، والنهاية في غريب الحديث والأثر (١/ ٣٠١ باب الجيم مع النون).\n(^٣١) كتب في الأصل: (هذه الآيات). وضرب عليها.\n(^٣٢) سورة النور من الآية رقم (١١).\n(^٣٣) سورة النور جزء من الآية رقم (٢٢).\n(^٣٤) أخرجه عبد الرزاق في المصنف (المغازي - حديث الإفك ٥/ ٤١٠ - ٤١٩ برقم ٩٧٤٨) - ومن طريقه مسلم في (كتاب التوبة ٤/ ٢١٢٩ - ٢١٣٩ برقم ٥٦). وأخرجه البخاري في (كتاب التفسير - باب: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ﴾ ٦/ ١٠١ ب رقم ٤٧٤٩) من طريق سفيان عن معمر مختصرا جدا.\nمن فوائد الاستخراج:\n١ - لفظ المصنف بمثل لفظ عبد الرزاق في المصنف فقد رواه عن إسحاق الدبري والذهلي عنه، واستوى فيه مع مسلم الذي رواه عن عبد بن حميد ومحمد بن رافع.\n٢ - عند المصنف في رواية عبد الرزاق اختلاف في بعض الألفاظ عن رواية مسلم، في قوله: \"جَزْع أظفار\". وعند مسلم: \"جَزْعُ ظِفارِ\". وتقدم أنه الأصح.\nوفي قوله: \"حملته الحميَّة\". وعند مسلم: \"اجْتَهلته الحميَّة\".","vol":"21","page":256},{"text":"١٢١٢٨ - حدَّثَنَا يونس بن عبد الأعلى، قال ابن وهب، أخبرني يونس بن يزيد (^١)، عن محمد بن مسلم بن شِهاب قال: أخبرني عروة بن الزبير، وسعيد بن المسيب، وعلقمة بن وقَّاص، وعبيد الله بن عبد الله بن عتبة بن مسعود، عن حديث عائشة زوج النَّبي ﷺ قال (^٢) لها أهل الإفك ما قالوا، فبرَّأها الله. وكلٌّ حدّثني طائفة من حديثها، وبعضهم كان أوعى لحديثها من بعض. زعموا أنّ عائشة قالت: \"كان رسول الله - صلّى الله عليه - إذا أراد أن يَخرج سفرًا أَقْرَعَ بين أزواجه، فأيتُهُنّ خرج سهمها، خرج بها رسول الله ﷺ\". فقالت عائشة: فأقرع بيننا في غَزوةٍ غزاها، فخرج فيها سهمي، فخرجت مع رسول الله ﷺ بعدما أُنزل الحِجاب. فذكر مثل حديث عبد الرزاق، عن معمر، إلاّ أنّ في حديث يونس: \"احتمَلَتْهُ الحَمِيَّة\" (^٣).\n\n⦗٢٦٧⦘\nقال يونس (^٤): وجدته بخطي، وقد سمعت ما قبله وما بعده، ولا أحفظ سماعي ذلك -يعني: حديث الإفك-، فإنّما أقول قال ابن وهب.\n_________\n(^١) هو موضع الالتقاء مع مسلم.\n(^٢) وضع في الأصل فوق القاف علامة (ص) كي لا يُظن أن فيه سقط.\n(^٣) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٩ برقم ٥٦)، والبخاري في (كتاب الهبة - باب هبة المرأة لغير زوجها ٣/ ١٥٩ برقم ٢٥٩٣) من طريق ابن المبارك عن يونس مختصرا.\nمن فوائد الاستخراج:\nلم يسق مسلم لفظ رواية يونس وإنما ساق لفظ حديث عبد الرزاق عن معمر، غير أنه ذكر أن يونس قال: \"احتملته الحَميَّة\". كما ذكر المصنف. وزاد عليه المصنف أول لفظ الحديث.\n(^٤) ابن عبد الأعلى الراوي عن ابن وهب وليس هو ابن يزيد شيخ ابن وهب. وقد تابعه على روايته عن ابن وهب سليمانُ بن داود المهري عند أبي داود في (كتاب السنة - باب في القرآن ٥/ ٣١١ برقم ٤٧٠٢) ببعضه.","vol":"21","page":266},{"text":"١٢١٢٩ - حدَّثَنَا يونس بن عبد الأعلى قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شِهاب، أنّ عروة بن الزبير حدّثه، أنّ عائشة زوج النَّبي ﷺ قالت: \"كان النَّبِيّ ﷺ إذا أراد سفَرا أقْرَعَ بين نِسائه، فأيّتُهنَّ خرج سهمها خرج في معه\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث الذي قبله.\nمن فوائد الاستخراج:\nإعادة المصنف لرواية يونس لتصريح يونس بن عبد الأعلى في بالإخبار فكأنه القدر الذي سمعه من ابن وهب.","vol":"21","page":267},{"text":"١٢١٣٠ - حدَّثَنَا محمد بن النعمان بن بشير المقدسي، قال: حدَّثَنَا عبد العزيز الأُوَيسي، حدَّثَنَا إبراهيم بن سعد (^١)، عن صالح بن كيسان، عن ابن شِهاب قال: حدّثني عروة، وسعيد، وعلقمة بن وقَّاص، وعبيد الله بن عبد الله، عن عائشة حين قال لها أهل الإفكِ ما قالوا، قالت عائشة: كان رسول الله ﷺ إذا أراد سفَرا اُقْرَعَ بين أزواجه. ثمّ ذكر حديث الإفكِ بطوله. قال عروة: قالت عائشة: \"والله إنّ الرّجل الذي قيل له ما قيل، ليقولُ: سبحان الله! فوالذي نفسي بيده ما كشفتُ من\n\n⦗٢٦٨⦘\nكنَف (^٢) أُنثى\". قالت: \"قُتل (^٣) بعد ذلك في سبيل الله شهيدًا\" (^٤).\n_________\n(^١) هو موضع الالتقاء مع مسلم.\n(^٢) يجوز أن يكون بالكسر من الكِنف، وبالفتح من الكَنَف، والمراد به ها هنا هو الثوب الذي يكنُفها. أي يسترها. الدلائل في غريب الحديث (٣/ ١١٠٥)، ولسان العرب (٩/ ٣٠٨ مادة كنف).\n(^٣) في فتح أرمينية سنة (١٧ هـ)، وقيل: في خلافة معاوية في غزو الرّوم سنه (٥٨ هـ). انظر: الإصابة في تمييز الصحابة (٣/ ٣٥٦ - ٣٥٧).\n(^٤) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٣٧ برقم ٥٧) من طريق يعقوب بن إبراهيم بن سعد، عن أبيه، وأخرجه البخاري في (كتاب المغازي - باب حديث الإفك ٥/ ١١٦ - ٢١٢ برقم ٤١٤١) مطولا، وفي (كتاب الاعتصام - باب قول الله تعالى: ﴿وَأَمْرُهُمْ شُورَى بَيْنَهُمْ﴾ ٩/ ١١٣ برقم ٧٣٦٩) مختصرا، عن عبد العزيز بن عبد الله الأويسي عن إبراهيم بن سعد مثل المصنف.\nمن فوائد الاستخراج:\nالمساواة من المصنف لمسلم، والمصافحة منه للبخاري.","vol":"21","page":267},{"text":"١٢١٣١ - حدَّثَنَا هلال بن العلاء، قال: حدَّثَنَا عمرو النّاقد، قال: حدَّثَنَا يعقوب بن إبراهيم بن سعد (^١) قال: حدّثني أبي، عن صالح بن كيسان، عن الزهري، بمثل حديث يونس ومعمر بإسنادهما. وذكر الحديث.\n_________\n(^١) هو موضع الالتقاء مع مسلم. وقد أخرجه مسلم (الموضع السابق له) عن الحلواني، وعبد بن حميد عنه.\nمن فوائد الاستخراج:\nالمصافحة من المصنف لمسلم في رواية يعقوب عن أبيه.","vol":"21","page":268},{"text":"١٢١٣٢ - حدَّثَنَا محمد بن يعقوب بن الفَرَجِي، وابن أبي الحُنين (^١)، وغيرهما، قالوا: حَدَّثَنَا أبو الربيع، قال: حدَّثَنَا فُليح، عن الزهري، بمثل\n\n⦗٢٦٩⦘\nحديث يونس ومعمر بإسنادهما (^٢).\nوفي حديث فُليح: \"احتمَلَتْهُ (^٣) الحَمِيَّة\". كما قال معمر. وفي حديث صالح: \"احتمَلَتْهُ الحَمِيَّة\". كقول يونس. وزاد في حديث صالح: قال عروة: كانت عائشة تكره أن يُسَبَّ عندها حسّان، وتقول إنّة قال:\nوإنّ أبي ووالده وعِرضِي … لعِرضِ محمدٍ منكم وِقَاءُ (^٤)\nوزاد أيضا: قال عروة: قالت عائشة: \"والله إنّ الرّجل الذي قيل له\n\n⦗٢٧٠⦘\nما قيل، ليقول: سبحان الله! فوالذي نفسي بيده ما كشفت من كَنَفِ أُنثى قَطُّ\". قالت: \"ثمّ قُتل بعد ذلك في سبيل الله شهيدًا\" (^٥).\nوفي حديث ابن يعقوب، وأبي الربيع: \"مُغَوِّرِينَ (^٦) في ظُهْرٍ نَحرَ الظَّهِيرة\".\nوقال فيه: \"ولا أَكتحل بنوم، وأُصبحُ عند أبواي وقد بَكيتُ ليلتين ويومًا، حتّى أظنُّ أَنَّ البُكاء فالقٌ كَبِدي\".\nوقال فيه: \"قال أبو بكر: بلى إِنِّي لأُحبُّ أَنْ يغفرَ الله لي\". هذا في حديث فُليح (^٧).\n_________\n(^١) محمد بن الحسين بن موسى.\n(^٢) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٣٧ برقم ٥٧)، والبخاري في (كتاب الشهادات - باب تعديل النساء بعضهن بعضا ٣/ ١٧٣ - ١٧٦ برقم ٢٦٦١) كلاهما عن أبي الربيع سليمان بن داود الزهراني عن فُليح بن سليمان.\nمن فوائد الاستخراج:\n١ - المصافحة من المصنف لمسلم والبخاري.\n٢ - لفظ المصنف مختصر كلفظ مسلم، وأما البخاري فأخرج الحديث مطولا غير أنه قال: (وأفهمني بعضه أحمد). يعني: ابن يونس. ويكون بذلك المصنف قد استوى مع البخاري في بعضه.\n(^٣) كذا في الأصل! وتقدم أن رواية معمر عند المصنف بلفظ: \"حملته\". لكن ووقع عند مسلم في هذا الموضع: (وفي حديث فليح: \"اجْتَهَلتْه الحميّة\". كما قال معمر).\nوقد أخرجه مسلم من طريق عبد بن حميد وابن رافع عن عبد الرزاق وفيه: \"اجتهلته\". وأما المصنف فأخرجه من رواية الذهلي وإسحاق الدبري عن عبد الرزاق عن معمر وعنده: \"حَمَلَته\". وأما لفظ: \"احتملته\". فهو من رواية يونس عن الزهري كما تقدم. ويدل عليه قول المصنف عقب هذا الموضع (وفي حديث صالح: \"احتملته\". كقول يونس).\n(^٤) ديوان حسان بن ثابت (صـ ٢١)، وفيه: (فإن أبي) وستأتي عند المصنف بالفاء. انظر: (٢١١٣٦).\n(^٥) تقدم تخريج رواية صالح بن كيسان عن الزهري برقم (١٢١٣٠).\n(^٦) قال ابن حجر: (ورُوي: \"مغوّرين\" بتقديم العين المهملة وتشديد الواو، والتغوير النزول). فتح الباري (٨/ ٤٦٤).\n(^٧) من فوائد الاستخراج:\nزاد المصنف على مسلم بيان رواية أبي الربيع. ولم يخرج مسلم رواية إبراهيم بن يعقوب بل أخرجها من طريق الحُلواني وعبد بن حميد عن يعقوب.","vol":"21","page":268},{"text":"١٢١٣٣ - ز- حدَّثَنَا ابن أبي الحُنين، قال: حدَّثنا أبو الربيع، قال: حدَّثَنَا فُليح، عن هشام بن عروة، عن أبيه، عن عائشة، وعبد الله بن الزبير، بمثله (^١).\n_________\n(^١) حديث عائشة ﵂ أخرجه مسلم في (كتاب التوبة ٤/ ٢١٣٧ برقم ٥٨) من طريق أبي أسامة حماد بن أسامة عن هشام عن أبيه عن عائشة وحدها. ولم يخرج مسلم رواية فليح عن هشام بن عروة التي جمع فيها بين عائشة وابن الزبير ﵄. وأخرجها البخاري في (كتاب الشهادات - باب تعديل النساء بعضهن بعضا ٣/ ١٧٣ - ١٧٦ برقم ٢٦٦١) عقب رواية فُليح عن الزهري المتقدمة برقم (١٢١٣٢).\nمن فوائد الاستخراج:\n١ - حديث عبد الله بن الزبير ﵄ من زوائد المصنف ولم يخرجه=\n\n⦗٢٧١⦘\n= مسلم. انظر تحفة الأشراف (١٢/ ١٩١).\n٢ - لم يخرج مسلم رواية فُليح عن هشام بن عروة وهي من زيادات المصنف عليه.","vol":"21","page":270},{"text":"١٢١٣٤ - وحدّثني ربيعة، ويحيى بن سعيد، عن القاسم بن محمد، عن عائشة، مثله (^١).\n_________\n(^١) تقدم تخريجه. انظر الحاشية السابقة.","vol":"21","page":271},{"text":"١٢١٣٥ - وحدَّثنا محمد بن يحيى، حدَّثَنَا يعقوب بن إبراهيم بن سعد (^١)، حدَّثَنَا أبي، عن صالح، عن ابن شِهاب قال: قال عروة: قالت عائشة: \"إنّ الرّجل الذي قيل له ما قيل، ليقولُ: سبحان الله! فوالذي نفسي بيده ما كشفتُ من كنَف أُنثى قطُّ. قالت: ثمّ قُتل بعد ذلك في سبيل الله شهيدا\" (^٢).\n_________\n(^١) هو موضع الالتقاء مع مسلم.\n(^٢) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٣٧ برقم ٥٧). وقد تفدم تخريجه برقم (١٢١٣٠).\nمن فوائد الاستخراج:\n١ - ذكر المصنف في هذا الموضع رواية عروة وحده، وفي الموضع السابق له - وكذا مسلم - أحال على رواية يونس ومعمر بإسنادهما، وروايتهما قد جمع فيها الزهري بين عروة وسعيد وعلقمة وعبيد الله عن عائشة ﵂.\n٢ - لفظ رواية صالح عن الزهري لم يذكره مسلم. وذكره المصنف.","vol":"21","page":271},{"text":"١٢١٣٦ - حدَّثَنَا محمد بن يحيى، حدَّثَنَا يعقوب بن إبراهيم بن سعد قال: حدَّثَنَا أبي، عن صالح، عن ابن شهاب قال: قال عروة:\n\n⦗٢٧٢⦘\nكانت عائشة تكره أن يُسَبَّ عندها حسّان، وتقول هو الذي قال:\nفإنّ أبي ووالده وعِرضِي … لعِرضِ محمدٍ منكم وِقَاءُ (^١)\nمن هنا لم يخرجاه.\n_________\n(^١) انظر الحاشية السابقة، وانظر ديوان حسان بن ثابت (ص ٢١).","vol":"21","page":271},{"text":"١٢١٣٧ - ز- حدَّثَنَا يونس بن عبد الأعلى قال: أخبرنا علي بن معبد (^١)، قال: حدَّثَنَا عبيد الله بن عَمرو الجَزريُّ.\nوحدَّثنا هلال بن العلاء (^٢)، حدَّثَنَا عبد الله بن جعفر (^٣)، حدَّثَنَا عبيد الله بن عَمرو، عن إسحاق بن راشد، عن الزهري (^٤)، عن عروة بن الزبير، وسعيد بن المسيب، وعلقمة بن وقَّاص، وعبيد الله بن عبد الله بن عتبة، عن عائشة حين قال لها أهل الإفكِ ما قالوا، فبرّأها الله. قال: كلٌ حدّثني طائفة من حديثها، وبعضهم كان أوعى لحديثها من بعضٍ وأثبت له اقتصاصا. وقد وعَيْتُ عن كلِّ رجل منهم الذي حدّثني عنها، وبعض حديثهم يصدق بعضا. ثم ذكر نحو حديث ابن وهب، عن يونس، عن الزهري، على نصّه وسِياقه (^٥).\n_________\n(^١) العبدي الرّقي.\n(^٢) ابن هلال الباهلي، الرّقي.\n(^٣) ابن غيلان الرّقي.\n(^٤) هو موضع الالتقاء مع مسلم. ولم يُخرج مسلم رواية إسحاق بن راشد الجزري عنه.\n(^٥) أخرجه مسلم في (كتاب التوبة ٤/ ٢١٢٨ برقم ٥٦) من طريق يونس ومعمر عن الزهري. ورواية إسحاق بن راشد الجزري أخرجها الطبراني في المعجم الكبير=\n\n⦗٢٧٣⦘\n= (٢٣/ ١٧٨ برقم ١٤١)، وأبو بكر الآجري في الشريعة (٣/ ١٤٦٩ برقم ٩٩٠ و٥/ ٢٤١٩ برقم ١٩٠٥) من طريق عبد الله بن جعفر الرّقي به وقد ساقا متنها مطولا بمثل رواية يونس ومعمر المتقدمة.\nوإسناد المصنف ضعيف لضعف إسحاق بن راشد الجزري فروايته عن الزهري فيها وهم، لكن تابعه أصحاب الزهري المتقدمون - معمر ويونس وفليح وصالح -، وفي إسناد الحديث أيضًا عبد الله بن جعفر الرّقي تغيّر بآخره، لكن تابعه عمرو بن قَسَط الرّقي عند عمر بن شبة في تاريخ المدينة (١/ ٣١٨) مثله ولم يسق لفظه بل أحال فيه على رواية فُليح قبله.","vol":"21","page":272},{"text":"١٢١٣٨ - ز- حدَّثَنَا علي بن حرب، حدَّثَنَا يحيى بن اليَمَان، حدَّثَنَا معمر (^١)، عن الزهري، عن عروة، عن عائشة قالت: \"كان النَّبِيِّ ﷺ يُقرعُ بين نسائه إذا سافر\" (^٢). الحديث (^٣).\n_________\n(^١) هو موضع الالتقاء مع مسلم.\n(^٢) تقدم تخريج رواية معمر من طريق عبد الرزاق عنه انظر الحديث رقم (١٢١٢٧). وأما رواية يحيى بن اليمان هذه فأخرجها ابن أبي شيبة في المصنف (٥/ ٢٧) - ومن طريقه ابن ماجه في (كتاب النكاح - باب القسمة بين النساء ٢/ ٤٧٤ برقم ١٩٧٠) وفي (كتاب الأحكام - باب القضاء بالقرعة ٣/ ١٠٩ برقم ٢٣٤٧) -، وإسحاق بن راهويه في مسنده (٢/ ٥١٥ برقم ١١٠٣)، والخطيب البغدادي في تالي تلخيص المتشابه (ص ٢١٨ برقم ١٦٢) من طريق الحسن بن عرفة، كلهم عن يحيى بن اليمان به مختصرا. غير أنه قرن بين عروة وسعيد في رواية إسحاق بن راهويه، وجعله عن سعيد وحده في رواية الحسن بن عرفة.\nويحيى بن يمان العجلي يخطئ كثيرا وقد تغيّر - كما في تقريب \"التهذيب\" (ص ٦٩٤) - لكن تابعة عبد الرزاق عن معمر كما تقدم في الحديث رقم (١٢١٢٧).\n(^٣) لم يذكر المصنف بقية من الحديث، وقوله يشير إلى أنه وقع له مطولا، ومن أخرج رواية=\n\n⦗٢٧٤⦘\n= يحيى بن يمان ممن تقدم سوى المصنف اقتصروا على قدر القرعة المذكور فقط.","vol":"21","page":273},{"text":"١٢١٣٩ - ز- حدَّثَنَا عمار بن رجاء، حدَّثَنَا الحميدي، حدَّثَنَا سفيان، عن وائل بن داود (^١)، عن ابنه بكر بن وائل، عن الزهري (^٢)، عن سعيد بن المسيب، عن عائشة: أنّ النّبِيّ ﷺ قال لها: \"يا عائشة إنْ كنت ألممت بذنب فاستغفري الله. فإنّ العبد إذا ألمَّ بالذنب، ثمّ تاب واستغفر، غَفَرَ الله له\". وربّما قال سفيان: \"استغفر (^٣) الله، فإن التوبة: النّدم، والاستغفار\" (^٤).\n_________\n(^١) أبو بكر التيمي. قال ابن عيينة: لم يجالس وائل الزهري، وجالس ابنه الزهري. وقال أحمد بن حنبل: يحدِّث عن ابنه بكر، ثقة ثقة.\nتهذيب الكمال (٣٠/ ٤٢٠)، والعلل ومعرفة الرجال دواية عبد الله (١/ ١٥٠ برقم ٥١)، وتقريب \"التهذيب\" (ع ٦٧٣).\n(^٢) هو موضع الالتقاء مع مسلم. ويخرج مسلم رواية بكر بن وائل عن الزهري.\n(^٣) كذا يما الأصل وفي مسند الحميدي (١/ ٣٠١) برقم (٢٨٦) (ربما قال سفيان: \"إن كنت بذنب ألممت فاستغفر الله، فإن التوبة الندم والاستغفار\"، وأكثر ذلك يقول على الأول. اهـ\nيعني: إن أكثر ما قاله سفيان بن عيينة هو اللفظ الأول الذي ليس فيه \"فإن التوبة الندم والاستغفار\".\n(^٤) أخرجه الحميدي (١/ ٣٠١ برقم ٢٨٦). وقد اختلف فيه على سفيان بن عيينة على أربعة أوجه:\nالأول: عن وائل بن داود عن ابنه بكر بن وائل عن الزهري عن عروة وحده كما هنا.\nوالثاني: عن وائل بن داود عن ابنه بكر بن وائل عن الزهري عن عروة أو سعيد أو كلاهما مثله.\nأخرجه ابن حبان (٢/ ٣٩١ برقم ٦٢٤ الإحسان) من طريق، حامد بن يحيي البلخي عن ابن عيينة، وفيه: (عن عروة أو سعيد أو كلاهما، شك حامد)، ولم يذكر:=\n\n⦗٢٧٥⦘\n= \"فإن التوبة الندم والاستغفار\".\nوالثالث: عن الزهري بدون واسطة.\nأخرجه أحمد في المسند (٤٣/ ٣١٤ برقم ٢٦٢٧٩) عن محمد بن يزيد الواسطي عن ابن عيينة، عن الزهري، عن عروة، وفيه: \"إن كنت ألممت بذنب فاستغفر الله، فإن التوبة الندم والاستغفار\"، وتقدم في رواية الحميدي إن سفيان ربما قال ذلك، وسيأتي عند المصنف برقم (١٢١٤٤) عن سفيان قال: (حدثونا عن الزهري …) مما يدل على أنه لم يسمع الحديث من الزهري.\nوالرابع: عن وائل بن داود عن الزهري عن عروة، وسعيد، وعلقمة، وعبيد الله، به. أخرجه المصنف كما سيأتي برقم (١٢١٤٩) عن ابن أبي الشوارب عن إبراهيم بن سفيان عن سفيان بن عيينة. لم يذكر فيه بكر بن وائل، وتقدم أن وائلا لم يسمع من الزهري بل سمع من ابنه بكر عن الزهري.\nوهذا الاختلاف راجع إلى ابن عيينة حيث لم يضبط الحديث عن الزهري، ورواية الحميدي عنه بزيادة بكر بن وائلٍ أصح.\nلكن في من الحديث علة وهي قوله فيه: (وربّما قال سفيان: \"استغمر الله، فإن التوب: النّدم، والاستغفار\"). فالأظهر أنها مدرجة من كلام سفيان بن عيينة وليست من الحديث، يدل على ذلك ما أخرجه أبو غنّام النرسي في فوائد الكوفيين (ص ٧٧) من طريق عبد الصمد بن حسان عن سفيان بن عيينة بمثل رواية الحميدي غير أنه قال: (فدعا سفيان قال: \"التوبة الندم والاستغفار\").\nوالحديث صحيح بدون هذه الزيادة.","vol":"21","page":274},{"text":"١٢١٤٠ - ز- حدَّثَنَا محمد بن عُزيز قال: حدّثني سلامة بن رَوح بن خالد قال: حدّثني عمِّي عُقيل بن خالد الأيلي قال: حدّثني ابن شهاب (^١)،\n\n⦗٢٧٦⦘\nأخبرني سعيد بن المسيب، وعروة بن الزبير، وعلقمة بن وقّاص، وعبيد الله بن عبد الله بن عتبة، عن حديث عائشة زوج النَّبي ﷺ حين قال لها أهل الإفكِ ما قالوا. فبرّأها الله مما قالوا. وكلٌّ حدّثني طائفة من الحديث الذي حدّثني عن عائشة، وبعض حديثهم يُصَدّق بعضا، وإن كان بعضهم أوعى له من بعض. وزعموا أنّ عائشة قالت: \"كان رسول الله ﷺ إذا أراد أن يخرج، أقرع بين أزواجه، فأيَّتُهنَّ خرج سهمُها خرج بها رسول الله ﷺ\". قالت عائشة: \"فأقرع بيننا في غزوة غزاها فخرج فيها، فخرجتُ مع رسول الله ﷺ، بعد ما أنزل الله الحجاب\" (^٢). وذكر الحديث بطوله.\n_________\n(^١) هو موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية عُقيل عن الزهري.\n(^٢) أخرجه الطبراني في المعجم الكبير (٢٢/ ٩٢ - ٩٧ برقم ١٤٤) عن عمرو بن أبي الطاهر ابن أبي سرح، وزكريا بن يحيى الساجي، كلهم عن محمد بن عزيز الأيلي به مثله، وزاد الطبراني سياق متنه مطولا بمثل رواية معمر المتقدمة برقم (١٢١٢٧).\nمن فوائد الاستخراج:\n١ - رواية عقيل بن خالد لهذا الحديث عن الزهري من زيادات المصنف وليست في الكتب الستة.\n٢ - تصريح ابن عُزيز بالتحديث عن عمه سلامة بن روح، وتصريح سلامة بالتحدبث عن عمه عُقيل. في تُكلِّم في سماع كل منهم من الآخر كما تقدم بيانه في الحديث رقم (١٢١١٠).","vol":"21","page":275},{"text":"١٢١٤١ - ز- حدَّثَنَا أبو علقمة الفَروي (^١) بالمدينة، وأبو إسماعيل الترمذي، وابن دِيْزِيْل (^٢)، قالوا: حدَّثَنَا إسحاق بن محمد الفروي، حَدَّثَنَا\n\n⦗٢٧٧⦘\nمالك بن أنس عن يحيى بن سعيد، وعبيد الله بن عمر، عن الزهري، ح.\nوحدَّثنا عيسى بن أحمد البلخي، حدَّثَنَا إسحاق بن سليمان الرازي\nأبو يحيى، عن معاوية بن يحيى الصَّدفي (^٣)، عن الزهري، ح.\nوحدَّثنا ابن شَبَابَان (^٤)، حدَّثَنَا أحمد بن محمد بن عون، حدَّثَنَا مسلم بن خالد، عن محمد بن عبد الرحمن بن أبي عَتيق، عن ابن شهاب، ح.\nوحدَّثنا ابن أبي الحُنين، حدَّثَنَا الحسن بن الربيع، قال:\nحدَّثَنَا [ابن] (^٥) إدريس، حدَّثَنَا محمد بن إسحاق، عن محمد بن مسلم (^٦)، كلهم قالوا: عن سعيد بن المسيب، وعروة بن الزبير، وعلقمةُ، وعبيد الله بن عبد الله، عن عائشة حين قال لها أهل الإفكِ ما قالوا. فبرّأها الله. كلّهم حدّثني طائفة من حديثها، وبعضهم كان أوعى لحديثها من بعض، وأثبت له اقتصاصا، وقد وعَيتُ عن كلِّ واحد منهم\n\n⦗٢٧٨⦘\nالحديث. زعموا أنّ عائشة قالت: \"كان رسول الله ﷺ إذا أراد أن يخرج سفرا، أقرع بين أزواجه؛ أيَّتُهنَّ خرج سهمُها أخرجها معه. وأن رسول الله ﷺ أقرع بين نسائه في غزوة غزاها، فخرج سهمي، فخرجت مع رسول الله ﷺ. وذلك بعد ما أُنزل الحجاب\". الحديث بطوله (^٧).\n_________\n(^١) عبد الله بن عيسى. وهو ضعيف ولكنه توبع. تقدمه ترجمته برقم (١١٤٥٥).\n(^٢) إبراهيم بن الحسين الكسائي. تقدمت ترجمته وضبط اسمه في الحديث رقم (٣٦٤).\n(^٣) ضعيف في الزهري. وتقدمت ترجمته برقم (٩٨٨).\n(^٤) أحمد بن محمد بن موسى. تقدمت ترجمته برقم (٥٤٠). ولم أجد فيه جرحا ولا تعديلا يبين حاله.\n(^٥) في الأصل: \"أبي إدريس\" وهو خطأ من الناسخ، ففي إتحاف المهرة (١٧/ ٢٣٠) \"عن ابن إدريس\" وهو عبد الله بن إدريس الأودي، من شيوخ الحسن بن الربيع البوراني، تقدمت روايته عنه برقم (٢٥٦٩) وستأتي رواية الحسن بن الربيع، عن ابن إدريس، لهذا الحديث عند المصنف برقم (١٢١٤٧) على الصواب.\n(^٦) الزهري هو موضع الالتقاء مع مسلم في هذه الأسانيد. ولم يخرج مسلم الحديث من طريق هؤلاء عنه، وهم: يحيى بن سعيد، وعبيد الله بن عمر العمري، ومعاوية بن يحيى الصدفي، ومحمد بن عبد الرحمن بن أبي عتيق، ومحمد بن إسحاق.\n(^٧) لم يخري مسلم الحديث من هذه الأسانيد عن الزهري واكتفى بتخريج دواية معمر ويونس وفليح وصالح عنه وقد تقدم تخريجها.\nوالحديث أخرجه ابن ديزيل في جزئه (ص ٢٦ - ٤٣ برقم ٨) - ومن طريقه الطبراني في المعجم الكبير (٢٣/ ٨٣) - من رواية مالك عن يحيى بن سعيد وعبيد الله بن عمر العمري عن الزهري لكن مطولا بمثل رواية معمر المتقدمة برقم (١٢١٢٢٧).\nورواية ابن إسحاق في سيرته من رواية ابن هشام عن يونس بن بكير عنه (٢/ ٢٩٧ سيرة ابن هشام) مختصرا.","vol":"21","page":276},{"text":"١٢١٤٢ - ز- حدَّثَنَا يوسف بن مسلم، حدَّثَنَا حجاج بن محمد في فندق الحسين (^١)، عن ابن جُريج قال: حُدِّثت عن ابن شهاب (^٢)،\n\n⦗٢٧٩⦘\nعن عروة بن الزبير، وسعيد بن المسيب، وعلقمة بن وقَّاص، وعبيد الله بن عبد الله بن عُتبة، عن عائشة حين قال لها أهل الإفكِ ما قالوا. فبرّأها الله منه. قال يوسف: وكان الكتاب دقيقًا، فرمى به الحجاجُ (^٣).\n_________\n(^١) الفندق: بالضم ثم السكون ثم دال مضمومة أيضًا وقاف، قال ياقوت الحموي: \"موضع بالثغر قرب المصيصة، وهو في الأصل اسم الخان بلغة أهل الشام\". ثم قال: \"وفندق الحسين موضع آخر\". معجم البلدان (٤/ ٢٧٧ مادة: الفندق). وأشار إليه الفيروز آبادي في القاموس المحيط (ص:١١٨٧).\nانظر: مراصد الاطلاع (٣/ ١٠٤٤)، وتاج العروس (٢٦/ ٣١٦).\nوظاهر كلام ياقوت الحموي أن فندق الحسين موضع في غير المصيصة، لكن رواية حجا بن محمد المصيصي هذه تدل على أنه في المصيصة. ولم يذكر الحافظ ابن حجر هذا الموضع عند ذكره لهذه الرواية في إتحاف المهرة (١٧/ ٢٣٠).\n(^٢) موضع الالتقاء مع مسلم.\n(^٣) لم يخرج مسلم رواية ابن جريج عن الزهري. وتقدم أنه خرج الحديث من طريق معمر ويونس عن الزهري (١٢١٢٧).\nمن فوائد الاستخراج:\nرواية حجاج بن محمد المصيصي تبين أن ابن جريج لم يسمع من الزهري هذا الحديث.","vol":"21","page":278},{"text":"١٢١٤٣ - ز- حدَّثَنَا علي بن المبارك الصنعاني، حدَّثَنَا زيد بن المبارك، حَدَّثَنَا محمد بن ثور الصنعاني، عن ابن جُريج قال: وقال ابن شهاب عن عُروة، وعبيد الله، وعلقمة، يزيد بعضهم على بعض، عن عائشة قالت: \"كان رسول الله ﷺ إذا أراد سفرا أقرع بين نسائه، فأيَّتُهنَّ خرج سهمُها سافر بها. فغزا غزوة خرج فيها سهمي. فلمّا قضى رسول الله ﷺ غزاته، ودنونا من المدينة، آذن ذات ليلة بالرّحيل. فخرجت حتّى جاوزت الجيش، فلمّا قضيت شأني، رجعت إلى منزلي فلمست عقدًا لي من جِزْعِ أَظْفار، فيذا هو قد انقطع\". وذكر الحديث (^١).\n_________\n(^١) انظر الحاشية السابقة. والحديث أخرجه الطبراني في المعجم الكبير (٢٣/ ٦٦ برقم ١٣٨) عن علي بن المبارك مثله لكن مطولا.\nوإسناد المصنف ضعيف فيه ابن جريج مدلس لم يصرح بالسماع وقد دلّت رواية المصنف المتقدمة أنّه لم يسمع الحديث من الزهري حيث قال حدِّثت عنه. والحديث صحيح تقدم من رواية معمر ويونس عن الزهري انظر الحديث رقم (١٢١٢٧).","vol":"21","page":279},{"text":"١٢١٤٤ - ز - حدّثني محمد بن شَاذَان الجَوهريُّ، حدَّثَنَا يوسف بن سلمان أبو عُمر، حدَّثَنَا سفيان بن عُيينة قال: حدَّثُونا عن الزهري (^١)، عن سعيد بن المسيب، وعبيد الله بن عبد الله، وعروة بن الزبير، وعلقمة بن وقَّاص، عن حديث عائشة حين قال لها أهل الإفكِ ما قالوا. وذكر الحديث بطوله.\nقيل لسفيان: يا أبا محمد عن من هذا الحديث؟ فقال: عن وائل بن داود، ومحمد بن إسحاق، عن الزهري. وزاد محمد بن إسحاق: \"أنّ النَّبِيّ ﷺ حدّثهم\". قال الزهري: فهذا الذي انتهى إلينا من خبر هؤلاء الرَّهط (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم.\n(^٢) تقدم تخريج رواية ابن عيينة عن وائل بن داود عن ابنه بكر عن الزهري برقم (١٢١٣٩)، ورواية ابن إسحاق عن الزهري برقم (١٢١٤١) لكن بدون زيادة (أنّ النَّبي ﷺ حدثهم).","vol":"21","page":280},{"text":"١٢١٤٥ - ز- حدّثنا أبو داود الحرّانيُّ، حدَّثَنَا سعيد بن بَزِيع، حدَّثَنَا ابن إسحاق قال: فحدّثني الزهري (^١)، عن علقمة بن وقّاص، وسعيد بن المسيب، وغيرهما من علمائنا، قال: لمَّا قال أهل الإفكِ ما قالوا. قالت عائشة: \"كان رسول الله ﷺ إذا أراد سفرا أقرع بين نسائه، فأيَّتُهنَّ خرج سهمُها خرج في معه. فلمّا كانت غزوة بني المُصطلِق، أقرع بين نِسائه. فخرج سهمى عليهنّ. فخرج بي رسول الله ﷺ \". وذكر الحديث (^٢).\n_________\n(^١) موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية ابن إسحاق عن الزهري.\n(^٢) تقدم تخريج رواية ابن إسحاق عن الزهري برقم (١٢١٤١).","vol":"21","page":280},{"text":"١٢١٤٦ - ز- حدَّثَنَا عثمان بن خُرزاذ، حدَّثَنَا فُضيل بن عبد الوهاب العَنَّاد.\n\n⦗٢٨١⦘\nوحدَّثنا عبيد بن محمد بن خلف، حدَّثنا بشّار الخفاف، ح.\nوحدَّثنا إبراهيم بن إسحاق السرّاج، حدَّثنا يحيى بن يحيى، قالوا: حدَّثنا جعفر بن سليمان، عن حمُيد الأعرج (^١)، عن الزهري (^٢)، عن عروة بن الزبير قال: قالت عائشة: \"كان رسول الله ﷺ إذا أراد سفرا أقرع بين نسائه، فمن خرج سهمُها خرج بها معه\". وقال عثمان: عن عائشة قالت: \"كنت مع رسول الله ﷺ في سفر، فكنت في هَودَجٍ يُحمل الهَودَجُ وأَنا فيه\". وذكر الحديث بطوله (^٣). واللفظ لعثمان.\n_________\n(^١) ابن قيس المكي.\n(^٢) موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية حميد الأعرج عن الزهري.\n(^٣) تقدم تخريجه من رواية معمر عن الزهري برقم (١٢١٢٧). ولم يخرج مسلم رواية حميد الأعرج عن الزهري. وقد أخرجها أبو بكر أحمد بن إبراهيم الإسماعيلي في المعجم (١/ ٣٤١ - ٣٤٢ ت أبي الحريش الكلابي) من طريق جعفر بن سليمان الضبعي عن حميد الأعرج بمثل رواية المصنف.","vol":"21","page":280},{"text":"١٢١٤٧ - ز - وحدَّثنا ابن أبي الحُنين، قال: حدَّثنا الحسن بن الرَّبيع، حدَّثنا ابن إدريس، عن محمد بن إسحاق، عن (^١) محمد بن مسلم (^٢)، عن عروة، عن عائشة. وعبيد الله بن عبد الله، وعلقمة بن وقَّاص، وسعيد بن المسيب، وعبد الله بن أبي بكر، عن عَمرة، عن عائشة.\n\n⦗٢٨٢⦘\nويحيى بن عبّاد بن عبد الله بن الزبير، عن أبيه، عن عائشة. كل ذلك قد اجتمع في الحديث عنها، وكان بعض القوم أوعى من بعض: \"أن رسول الله ﷺ كان إذا سافر أقرع بين نِسائه\". وذكر الحديث بطوله (^٣).\n_________\n(^١) في سيرة ابن إسحاق (٢/ ٢٩٧ سيرة ابن هشام). التصريح بتحديث الزهري ويحيى بن عباد له، وقد تقدم تخرج رواية ابن إسحاق عن الزهري برقم (١٢١٤١).\n(^٢) موضع الالتقاء مع مسلم. ولم يخرج مسلم رواية يحيى بن عباد بن عبد الله عن أبيه.\n(^٣) أخرجه ابن إسحاق في سيرته (٢/ ٢٩٧ سيرة ابن هشام) مثله وساق رواية يحيى بن عباد مطولة.\nولم يخرج مسلم الحديث من رواية عباد بن عبد الله بن الزبير عن عائشة ﵂، وهي من زيادات المصنف عليه.","vol":"21","page":281},{"text":"١٢١٤٨ - ز - حدَّثنا محمد بن إسماعيل الصائغ إملاءًا بمكة، ومحمد بن حرب المدني بالفسطاط إملاءًا، قالا: حدَّثنا إسماعيل بن أبي أُويس (^١) قال: حدّثني أبي (^٢)، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة.\nقال أبو أُويس: وحدّثني أيضا عبد الله بن أبي بكر، عن عَمرة عن عائشة.\nقال هشام: قال عروة: قالت عائشة.\nوقال لي عبد الله بن أبي بكر: قالت عمرة، قالت عائشه: \"كان النَّبِىّ ﷺ إذا أراد أنْ يُسافِر سفرًا أَقْرَع بين أَزواجه، فأيَّتُهنَّ خرج سهمُها خرج بها معة. فخرج سهم عائشة في غزوةِ النَّبِىّ ﷺ بني المُصطلِق من\n\n⦗٢٨٣⦘\nخُزاعَة. فلمّا انصرف النَّبِىّ ﷺ وكان قريبا من المدينة، وكانت عائشة جُويرية حديثة السِّنِّ، قليلة اللحم خفيفة، وكانت تَلزمُ خِدْرَها. فإذا أراد النّاس الرَّحيل، ذهبت فتوضأت، ورجعت فدخلت مِحَفَّتَها (^٤)، فيُرحَلُ بعيرها، ثمّ تُحمل مِحَفَّتَها، فتوضع على البعير وهي في المِحَفَّة. فأوّل ما قال المنافقون وغيرهم ممن اسْتَزَلُّوه (^٥) في أمر عائشة: أنّها خرجت يوما حين دنوا من المدينة، فانسَّل من عُنُقِها عِقد لها من جِزْعِ أَظْفَار (^٦). فارتحل النَّبِىّ ﷺ والنّاس، وهي في بغاء العِقد، ولم يُعلم برحيلها. فشدُّوا على بعيرها المِحَفَّةِ، وهم يَرَونَ أَنَّها فيه كما كانت تكون. فرجعت عائشة إلى منزلها، ولم تجِد في العسكرِ أحدًا، وغلبتها عيناها. قالت عائشة: وكان صفوان بن المُعَطِّل السُّلمي صاحبُ النَّبي ﷺ تخلّف تلك الليلة عن العسكر حتّى أصبح. قالت: فمرَّ بي فرآني، فاسترجع، وأعظَم مكاني حين رآني وحدي. وقد كنت أعرفه ويعرفني قبل أن يُضرب علينا الحِجاب. قالت: فسألني عن أمري؟ فاستترت وجهى بجِلبابي، وأخبرته\n\n⦗٢٨٤⦘\nبأمري. فقرّب إليَّ بعيره، ووطِأ على ذراعه وولاّني قَفَاه، حتّى ركبت وسويتُ ثيابي، ثمّ بعثه، وأقبل يسير بي حتّى دخلنا المدينة نصف النَّهار أو نحوه. فهنالك قال فيَّ وفيه من قال فيه من أهل الإفكِ. وأنا لا أعلم شيئا من ذلك، ولا مما يخوض فيه النَّاس من أمري. كنت تلك الليالي شاكية. فكان أوّل ما أنكرتُ من أمر النَّبِيّ ﷺ في أمري أنّه كان يعودني قبل ذلك إذا مرضت. وكان تلك الليالي لا يدخُلُ عليَّ ولا يعودني. إلاّ أنه يقول وهو مارٌّ: \"كيف تيكم؟ \". فيسألُ عنِّي بعض البيت. فلمّا بلغ النَّبِيّ - صلّى الله عليه - ما أُكثر فيه من أمري غمّه. قالت: وقد كُنتُ شكوت إلى أميِّ قبل ذلك، وما رأيتُ من النَّبِيّ ﷺ من الجَفْوة. فقالت لي: يا بنيّة اصبري، فواللهِ لقلَّ ما كانت امرأة حسناء يُحبُّها زوجها، ولها ضرائرُ إلاّ رَمَيْنَها. قالت: فوجدتُ تلك الليلة التي بعث رسول الله - صلّى الله عليه - من صبيحتها إلى علي بن أبي طالب وأسامة بن زيد، فاستشارهم في أمري. وكنَّا ذلك الزَّمان ليس لنا كُنُفٌ نذهب فيها، وإنمّا كنا نذهب كما يذهب العرب ليلا إلى ليل. فقلتُ لأمِّ مِسْطَح بن أُثاثة - وهي امرأة من بني المطَّلب (^٧) بن عبد مناف -: خُذي الإداوَة فاملئيها، واذهي بنا إلى المناصع. وكانت هي وابنها مِسْطَح\n\n⦗٢٨٥⦘\nبينهم وبين أبي بكر قرابة، وكان أبو بكرٍ يُنفِقُ عليهم، وكانوا يكونون معه ومع أهله. فأخذَتِ الإِداوَة وخرجنا نحو المناصع (^٨)، وإنّ بي لما يشقُّ علي من الغائط. فعَثَرَت أمُّ مِسْطَح فقالت: تعِس مِسْطَح. فقلت لها: بئسَ ما قُلتِ. قالت: ثمّ مشينا فعثُرت أيضا فقالت: تعِس مِسْطَح. فقلت لها: بئسَ ما قُلتِ. ثمّ مشينا فعثُرت أيضا فقالت: تعِس مِسْطَح. فقلت لها: بئسَ ما قُلتِ لصاحب النَّبِيّ ﷺ، وصاحب بدر. فقالت لي: إنّك لغافلة عما فيه النّاس من أمرك؟. فقلت: أجل. وما ذاك؟ قالت: إنّ مِسْطَحًا، وحسّانَ بن ثابت الأنصاريَّ ثم النَجَّاريَّ، وحمَنةَ بنت جحش بن رِئاب الأَسَدي، وغيرهم، ممن استزلهم من المنافقين، يجتمعون في بيت عبد الله بن أُبَيّ بن سَلول أخي بني الحارث بن الخزرَج الأنصاري، فيتحدّثون عنكِ وعن صفوان بن المُعَطِّل، ويرمونك به. قالت: فذهب عنِّي ما كنت أجدُ من الغائط، ورجعت عودي على بدئِ إلى بيتي. فلمّا أصبحنا تلك الليلة بعث النَّبِيّ ﷺ إلى علي وأسامة، فأخبرهما بما قيل فينا، واستشارهما في أمري؟. فقال له أسامة: واللهِ يا رسول الله ما علِمنا على أهلِك سوءًا. فقال له علي: ما أكثر النّساء. وإن أردت أن تعلم الخبر، فتوعّد الجاريةَ واضربها تُخبِرك يعني: بريرة -. فقال النَّبِىّ ﷺ لعلي: \"فشأنك أنت بالجارية\" (^٩).\n\n⦗٢٨٦⦘\nفسألها عليٌ (^١٠) عنِّي فتواعدها؟ فلم تخبره - والحمد لله - إلاّ بخير. ثمّ ضربها، وسألها عنِّي؟ فقالت: واللهِ ما علِمتُ على عائشة سوءًا، إلاّ أنَّها جارية تصبح عن عَجين أهلها، فتدخل الشاة الدَّاجِن أو الدّجاج فتأكل من العجين. ثمّ خرج رسول الله ﷺ حين سمع ما قال فيَّ بَريرَة لعليٍّ، فخرج إلى النّاس النَّبِيّ ﷺ، فلمّا اجتمعوا إليه قال: \"يا معشر المسلمين! مَنْ لي مِن رجالٍ يُؤذُوني في أهلي، وما علمت على أهلي سوءًا. ويرمون رجلا من أصحابي ما علمتُ عليه سُوءًا، ولا خرجتُ مخرجًا إلاّ خرج معي فيه؟ \". فقال سعد بن معاذ الأنصاريُّ ثمّ الأَشْهَليُّ من الأوس: يا رسول الله لو كان في أحدٍ من الأوس كَفَينَاكَه. فقام سعد بن عُبادة الأنصاري الحزرَجي فقال لسعد بن معاذ: كذبت، وهذا الباطل. فقام أُسَيد بن الحُضير الأنصاريُّ ثم الأَشْهَليُّ ورجال من الفريقين جميعًا فاستبّوا وتنازعوا، حتّى كاد أن يعظُم الأمر بينهم.\nودخل بيتي وبعث إلى أبويَّ، فأتياه. فحمد الله، وأثنى عليه بما هو أهلُه، ثمَّ قال: \"يا عائشةُ إنّما أَنتِ من بناتِ آدم، فإن كنت أخطأت، فتوبي إلى الله ﷿، واستغفري\". فقلت لأبي: أجِب عنِّي رسول الله ﷺ. فقال لي: إنِّي لا أفعل. هو نبىُّ الله والوحي يأتيه. فقلت لأمِّي: أجِيبي عنِّي رسول الله ﷺ. فقالت لي كما قال أبي. فقلتُ: واللهِ\n\n⦗٢٨٧⦘\nلئن أقررتُ على نفسي بباطل لتصدِّقوني. ولئن برَّأت نفسي - والله يعلم إنِّي لبريئة - لتكذِّبوني. فما أجدُ لي ولكم مثلًا إلا قول أبي يوسف حين يقول: ﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ (^١١). قالت: ونسيت اسم يعقوب، لما بي من الحُزن والبكاء (^١٢)، واحتراق الجوف. فتغشّا رسول الله ﷺ ما كان يتغشّاه من الوحي. قالت: ثمَّ سُرِي عنه. فمسح وجهه بيده ثمَّ قال: \"أبشِري يا عائشة. فقد أنزل الله ﷿ براءَتك\". قالت عائشة: واللهِ ما كنت أظنُّ أنْ يَنزل القرآن فيَّ. ولكني كنت أرجوا لما أَعلمُ من براءَتي أن يُري الله النَّبِيّ ﷺ في أمري برؤيا يُبرِّئني بها عند نبيِّه - صلّى الله عليه -. فقال لي أبوايَ عند ذلك: قُومي فقبِّلي رأس رسول الله ﷺ. فقلت: واللهِ لا أفعل! بحمد الله كان ذلك، لا بحمدكم.\nقالت: وكان أبو بكر يُنفِق على مِسْطَحٍ وأمِّه. فلمّا رأى ذلك حلف أبو بكر أن لا ينفعَه بشيء أبدا. قالت: فلمّا تلا النَّبِىّ ﷺ قول الله ﷿: ﴿وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ﴾ (^١٣) بكى أبو بكر، وقال: \"بلى يا ربِّ. وعاد بالنّفقةِ على مِسْطَح وأمِّة\".\nقالت: \"وقعَد صفوان بن المُعَطِّل لحسّان بن ثابت، فضربه ضربة\n\n⦗٢٨٨⦘\nبالسّيف. وقال صفوانُ في الشِّعر حين ضربه بالسّيف:\nتَلَقَّ ذُباب (^١٤) السَّيف منِّي؟، وإنّني (^١٥) … غُلامٌ إذا هُوجِيتُ لستُ بِشَاعِرِ\nولكنّنى أَحْمِى حِمايَ وأنتقِمْ … من الباهِتِ (^١٦) الرَّامِ البُراء الطَّواهرِ\nوصاح حسّان بن ثابت واستغاث بالنّاس على صفوان. فلمّا فرَّ صفوان، وجاء حسّان إلى النَّبِيّ ﷺ فاستعدا على صفوان في ضربته إيّاه. فسأله النَّبِيّ ﷺ أن يهب له ضَربةَ صفوانٍ إيّاه؟ فوهبها للنَّبِي ﷺ. فعوَّضه منها حائطا من نخلٍ عظيم، وجاريةً رُوميَّة. قالت: ثمّ باعَ حسّانُ ذلك الحائط من معاوية بن أبي سفيان في ولايته بمالٍ عظيم\" (^١٧).\nقالت عائشة: وبلغني - والله أعلم - أنّ الذي قال فيه:\n\n⦗٢٨٩⦘\n﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾ (^١٨) أنَّه عبد الله بن أُبَيّ بن سَلول أخو بلحارث بن الخزرَج (^١٩).\nقالت عائشة: فقيل في أصحاب الإفكِ أشعارٌ.\nقال أبو بكر الصِدِّيق لمِسْطَحٍ في رَمْيَه (^٢٠) عائشةَ - وكان يُدعى عوفًا -:\nيا عَوفُ ويحَكَ هَلاَّ قُلتَ عَارِفَةً … من الكلام ولم تَبْتَغْ به طَمَعا\nوأَدْرَكت (^٢١) حمَيًّا مَعْشَرًا أُنُفًا … ولم تكن قَاطعًا يا عَوفُ مُقتَطِعا\nهلا حَرِبْت من الأقوامِ إذْ حَشَدُوا … فلا تَقولُ وإن عَادَيتَهم قَذَعا (^٢٢)\nلمّا رَمَيتَ حَصَانًا غَير مُقْرفَةٍ أَمينةُ … الجَيْبِ لم يُعْرَفْ لها خَضَعا (^٢٣)\n\n⦗٢٩٠⦘\nفيمَن رَمَاها كنتم مَعْشَرًا أَفُكا … في سَيّءِ القولِ من لفظِ الخنا (^٢٤) سُرُعا\nفأَنزلَ الله عُذرًا في براءَتِها … وبينَ عوفٍ وبينَ الله ما صَنَعا\nفإن أعِش أَجزِ عوفًا في مقالتِه … شرَّ الجزاءِ فما ألفيتُه تَبِعَا\nوقالت أمّ سعد بن معاذ الأشهلي ثم الأوسي (^٢٥) في الذين رموا عائشة في الشعر:\nتشهدُ الأوسُ كهْلُها وفتَاها … والخُمَاسِي (^٢٦) من نَسلِها والفَطِيمُ (^٢٧)\nونساءُ الخزرجيين يشهدون … بِحقٍ وذلكم معلومُ\nأنّ ابنة الصدِّيق كانت حصينًا … عوَاةَ (^٢٨) الجَيْبِ دِينها مُستقيمُ\n\n⦗٢٩١⦘\nفتُقى الله في المَغِيبِ عليها … نعمةَ الله ستْرُها ما تَرِيْمُ (^٢٩)\nخيرُ هذا النِّساءِ حالًا ونفسًا … وأبًا للعُلا بهَاها (^٣٠) كَريم\nللموالي التي (^٣١) رَمَوها بإِفكٍ … أخذته مَقامِعُ (^٣٢) وجَحِيمُ\nليس من قذفها بسوءٍ … في حِطامٍ حتَّى يتوبَ اللئيمُ\nوعوانٍ من الحَريقِ تَلظَّى … بيننا فَوقَها عِقابُ صريمُ\nليتَ (^٣٣) سعدًا ومن رَماها بسوءٍ … في كَظاظٍ (^٣٤) حتَّى يَتوبَ الظَّلومُ\nوقال حسّانُ بن ثابتٍ الأنصاريُّ ثمّ النجَّاريُّ وهو يُبرىُ عائشة مما قيل\n\n⦗٢٩٢⦘\nفيها، ويعتذر إليها في الشعر:\nحصانٌ رزانٌ ما تُزَنُّ (^٣٥) بريبةٍ … وتُصبح غَرْثَى (^٣٦) من لُحُمِ الغَوافِلِ\nحَلِيلَةُ خيرِ النَّاسِ دِينًا ومنصِبا … نَبيِّ الهُدى والمكرَمات الفواضِلِ\nعَقِيلَةُ حَيٍّ من لُؤيِّ بن غَالبِ … كِرامِ المساعي مجدُها غير زائِل\nمهذَّبةٌ قد طيَّبَ الله خِيْمَها … وطهَّرها من كلِّ شيءٍ (^٣٧) وباطِل\nفإنْ كان ماقد جاء عنِّيَ قُلتُه … فلا رَفعت سَوْطِي إليَّ أناملي\n\n⦗٢٩٣⦘\nوإِنَّ الذي قد قيلَ ليسَ بلائِطٍ (^٣٨) بك … الدَّهرَ بل هو (^٣٩) قولَ امرئٍ غير ماحِل (^٤٠)\nوكيفَ وَوُدِّي ما حَيِيتُ ونُصرتِي … لآلِ رسول الله زَينِ المحَافِل\nله رتبٌ عالٍ على النَّاسِ فضلُها … تقَاصَر عنها سَورَة (^٤١) المُتَطَاوِل\nقال وأخبرني (^٤٢): أنَّ النَّبِىّ ﷺ أمرَ بالذين رَمَوا عائشة فجُلِدوا الحدود جميعا ثمانين ثمانين، فقال حسَّان (^٤٣) في الشِّعر لهم حين جُلِدوا:\n\n⦗٢٩٤⦘\nتعَاطوا بِرَجمِ القولِ زوجَ نَبيِّهم … وسَخْطَة ذَا الرَبِّ الكريمِ فأُبْرِحُوا\nوآذَوا رسول الله فيها فعُمّموا … مخَازِيَ ذُلٍّ جُلِّلوها وفُضِّحوا\nوصُبَّت عليهم مُحصَداتٌ (^٤٤) كأنَّها … شآبيب (^٤٥) قَطْرٍ من ذُرَى المُزنِ تُدلجِوا (^٤٦) (^٤٧)\n\n⦗٢٩٧⦘\nالمملكة العربية السعودية\nوزارة التعليم\nالجامعة الإسلامية بالمدينة المنورة\n٣٢\nعمادة البحث العلمي\nرقم الإصدار: (١٦٤)\nالمسند الصحيح المخرج على صحيح مسلم\nلأبي عوانة يعقوب بن إسحاق الإسفراييني (٣١٦ هـ)\nتحقيق\nد. عبد الله بن محمد بن سعود آل مساعد\nالجزء الحادي والعشرون\nالطبعة الأولى\n١٤٣٨ هـ / ٢٠١٦ م\n_________\n(^١) مختلف فيه. وتقدمت ترجمته برقم (٣٠٠).\n(^٢) عبد الله بن عبد الله بن أويس الأصبحي أبو أُويس.\n(^٣) هشام بن عروة هو موضع الالتقاء مع مسلم. ولم يخرج مسلم بقية أسانيد المصنف هذه. وأخرج رواية هشام مختصرة في (٤/ ٢١٣٧ برقم ٥٨)، ولم يسق المصنف لفظ هشام هنا بل أخرج لفظ الحديث من رواية عبد الله بن أبي بكر بن عمرو بن حزم عن عَمرة بنت عبد الرحمن مطولا.\n(^٤) المِحَفة مركب من مراكب النساء.\nتهذيب اللغة (٤/ ٦ باب الحاء والفاء)\n(^٥) أي ممن وقع معهم في هذا الأمر، وسيأتي بعد صفحتين (إن مسطحًا وحسان … وغيرهم ممن استزلهم من المنافقين)، وجاء عند الحنائي (٢/ ١١٧٧) \"اشتركوا\"، وعند ابن ديزيل (ص ٢٧)، والطبراني في المعجم الكبير (٢٣/ ١١١): \"ممن اشترك\".\n(^٦) تقدم معناها في الحديث رقم (١٢١٢٧).\n(^٧) جاء في الأصل: (عبد المطلب). وصوابه: المطلب. كما تقدم بيانه في الحديث رقم (١٢١٢٧).\n(^٨) تقدم معناها في الحديث رقم (١٢٠١٢٧).\n(^٩) جاء في حاشية \"الأصل\": \"بالخادم\".\n(^١٠) في جميع روايات مسلم أن السائل هو النَّبي ﷺ.\n(^١١) سورة يوسف جزء من الآية رقم (١٨).\n(^١٢) ونسيت اسم يعقوب لما بي من الحزن والبكاء). ليس في روايات مسلم لهذا الحديث.\n(^١٣) سورة النور جزء من الآية رقم (٢٢).\n(^١٤) طرفه الذي بين شفرتيه، وقيل حدّه. لسان العرب (١/ ٣٨٣ مادة ذبب).\n(^١٥) كذا في الأصل بالواو. وعند ابن دِيزِيل والطبراني والحِنائي: (فإنّني). وهي أحسن.\n(^١٦) القاذف، يقال باهته استقبلته بأمر يقذفه به هو منه بريء لا يعلمه. لسان العرب (٢/ ١٢ - ١٣ مادة بهت).\n(^١٧) هذا القدر الذي فيه قصة صفوان بن المعطل مع حسان ﵄ رواه أبو نعيم في معرفة الصحابة (٣/ ١٤٩٩ برقم ٣٨١٥ و٦/ ٣٣٦٦ - ٣٣٦٧ برقم ٧٦٩٩) من طريق إسماعيل بن إسحاق القاضي عن إسماعيل بن أبي أويس عن أبيه عن هشام ابن عروة عن أبيه عن عائشة ﵂.\n(^١٨) سورة النور جزء من الآية رقم (١١).\n(^١٩) عند مسلم من رواية هشام بن عروة عن أبيه: (وهو الذي تولّى كبره وحمنة).\n(^٢٠) في الأصل (رميته) وكتب فوق التاء علامة تضبيب للتنبيه على أنه خطأ، والمثبت أصوب، وقد جاء عند ابن ديزيل (صـ ٣٣) والطبراني في المعجم الكبير (٢٣/ ١١٥): (رميه).\n(^٢١) كذا في الأصل! وعند الطبراني - في المعجم الكبير (١٣/ ١١١) -، وأبي نُعيم - في معرفة الصحابة (٤/ ٢٢٠٧) - من طريق إسماعيل بن أبي أُويس عن أبيه عن هشام بن عروة - وهي التي أخرجها المصنِّف -: (أدركَتْكَ). وهي أحسن.\n(^٢٢) القذع: الخنا والفحش. (لسان العرب ٨/ ٢٦٢ مادة قذع).\n(^٢٣) لين القول. لسان العرب (٨/ ٨٣ مادة خضع).\n(^٢٤) الفحش من القول. النهاية في غريب الحديث والأثر (٢/ ٨٦ باب الخاء مع النون).\n(^٢٥) كبشة بنت رافع الأنصارية الخدرية ﵂، وقد عاشت بعد ابنها سعد وندَبته. الإصابة في تمييز الصحابة (٨/ ٢٣٤).\n(^٢٦) ما كان طوله خمسة أشبار. لسان العرب (٦/ ٦٩ مادة خمس).\n(^٢٧) الذي فصلته أمّه عن الرضاعة. لسان العرب … (١٢/ ٤٥٤ مادة فطم).\n(^٢٨) كتب فوقها (عَفَّةُ). بخطٍ دقيق، وتقدم أن هذه النسخة عليها تصويبات من الناسخ أخذها من نسخة الضياء المقدسي (هـ). والعيُّ هو الليّ والطيّ، وعفت يده إذا لواها. لسان العرب (١٥/ ١٠٩ مادة عوي). ووقعت عند ابن دِيزيل والطبراني والحنائي (عَفَّة الجيب).\n(^٢٩) التريم من الرجال: الملوث بالمعايب والدرن، والتريم: المتواضع لله ﷿. لسان العرب (١٢/ ٦٥ مادة ترم).\n(^٣٠) \"بهاها\" كذا في الأصل، وجاء عند ابن ديزيل والطبراني والحنائي: \"نماها\".\n(^٣١) عند ابن دِيزيل والحِنائي: الأُولى.\n(^٣٢) جمع مقمعة وهي: سياط تعمل من حديد رؤوسها معوجة. لسان العرب (٨/ ٢٩٦ مادة قمع).\n(^٣٣) في الأصل (ليس). ووضع فوقها علامة تصحيح ولم يكتب شيئا. والمثبت من مصادر التخريج وهو أصح.\n(^٣٤) الشدة والتعب، والكظاظ في الحرب: الضيق عند المعركة. لسان العرب (٧/ ٤٥٨ مادة كظظ).\n(^٣٥) لا تتهم، أزْنَنت فلانا بكذا: أي اتّهمته. تفسير غريب ما في الصحيحين (ص ٥٣٥).\n(^٣٦) بفتح الرّاء الجوع. وهو استعارة أي أنها لا تذكر أحدا بسوء ولا تغتاب أحدا ممن هو غافل من مثل هذا الفعل.\nانظر: مشارق الأنوار (٢/ ١٣٠ غ ر ث)، وغريب ما في الصحيحين (على ٥٣٥).\n(^٣٧) كتب في الحاشية: (شرٍ). ووقع عند ابن دِيزيل والطبراني والحِنّائي: سوءٍ، وكذلك في ديوان حسان بن ثابت (صـ: ١٩١).\n(^٣٨) أي ليس بلازق. لسان العرب (٧/ ٣٩٦ مادة ليط).\n(^٣٩) كذا في الأصل: (هو). ولم ترد عند ابن دِيزيل والطبراني والحنائي والمقدسي، وكذلك لم ترد في ديوان حسان بن ثابت (صـ ١٩١).\n(^٤٠) هو الساعي بالنمائم. غريب الحديث لابن الجوزي (٢/ ٣٤٥).\n(^٤١) كذا ضبطها في الأصل بالفتح وهي بمعنى الوثبة. وأما السُّورة بالضم فهي الرفعة والشرف والمنزلة. لسان العرب (٤/ ٣٨٥ - ٣٨٦ مادة سور).\n(^٤٢) كذا عند المصنف يعني أنه من رواية إسماعيل عن أبيه أبي أُويس عبد الله بن عبد الله بن أويس. ووقع عند ابن دِيزيل، والطبراني، والحِنّائي، والمقدسي: \"قال أبو أُويس: أخبرني أبي\". يعني أنه عبد الله بن أويس والد أبي أُويس. ولم أجد له ترجمة. وهذا الجزء من المتن مُعضل.\n(^٤٣) ذكره ابن إسحاق بدون إسناد ولم يجعله من قول حسان: \"قال قائل من المسلمين في ضَرب حسان وأصحابه\". سيرة ابن إسحاق (٢/ ٣٠٧ ابن هشام). =\n\n⦗٢٩٤⦘\n= وأبهم ابن إسحاق القائل، والبيت في ديوان عبد الله بن رواحة ﵁ (ص ١٤٣).\n(^٤٤) الحصد اشتداد القتل واستحكام الصناعة في الأوتار والحبال والدروع. لسان العرب (٣/ ١٥٢ مادة حصد).\n(^٤٥) الدفعات من المطر. لسان العرب (١/ ٤٧٩ مادة شأب).\n(^٤٦) هذا الجزء من المتن معضل لم يُسنده أبو أُويس كما في رواية المصنف أو أبوه كما عند بقية من أخرج الحديث. وقوله فيه: \"فجلدوا الحدود جميعا\". يدل على أن عبد الله ابن أُبيّ ممن جلد، وهذا منكر ولم يرد في شيء من روايات الصحيحين.\nقال ابن عبد البر في الاستيعاب (٤/ ١٨٨٤): \"وقال قوم: إن حسان بن ثابت لم يجلد معهم، ولا يصح عنه أنه خاض في الإفك والقذف، ويزعمون أنه القائل: لقد ذاق عبد الله ما كان أهله .. وعبد الله هو: عبد الله بن أُبي بن سَلول. وآخرون يصححون جلد حسان بن ثابت ويجعلونه من جملة أهل الإفك، وهذا عندي أصح، لأن عبد الله بن أُبّي بن سلول لم يكن ممن يستر جلده عن الجميع لو جلد\".\n(^٤٧) ولم يخرج مسلم من هذه الأسانيد التي جمعها إسماعيل بن أبي أويس عن أبيه سوى رواية هشام بن عروة عن أبيه فقد أخرجها في (٤/ ٢١٣٧ برقم ٥٨) من طريق أبي أسامة حماد بن أسامة عن هشام عن أبيه عن عائشة مختصرة. وقد ساقها المصنف =\n\n⦗٢٩٥⦘\n= هنا مطولة من طريق أبي أُويس عبد الله بن عبد الله عن هشام عن أبيه، وعن عبد الله بن أبي بكر بن عمرو بن حزم عن عمرة، كلاهما عن عائشة ﵂. وفيها زيادات وأشعار لم ترد في صحيح مسلم. ولم يُخرج مسلم حديث الإفك من رواية عمرة وهي من زيادات المصنف عليه.\nوإسناد المصنف ضعيف فيه إسماعيل بن أبي أويس وأبوه عبد الله بن عبد الله بن أويس كلاهما متكلم فيه من جهة حفظه، وقد تفرد بزيادات في هذا الحديث وأشعار، وفي آخر الحديث رواية معضلة عن أبي أويس بدون إسناد وفيها أنّ أصحاب الإفك حدُّوا جميعا، وهذا منكر، وقد خولف فيه كما سيأتي.\nوأخرج الحديث مطولا كما عند المصنف إبراهيم بن الحسنِن ابن دِيزِيل في جزئه (ص ٢٦ - ٣٠ برقم ١)، والطبراني في المعجم الكبير (٢٣/ ١١١ - ١١٧ برقم ١٥١)، والحنائي في الفوائد (٢/ ١١٧٧ - ١١٨٤)، وعبد الغني المقدسي في حديث الإفك (ص ٣١ - ٣٨)، كلهم من طريق إسماعيل بن أبي أويس عن أبيه أبي أويس مثله، وعند بعضهم مغايرة في بعض الأشعار التي عند المصنف.\nقال الهيثمي في مجمع الزوائد (٩/ ٢٣٦): \"رواه الطبراني ورجاله رجال الصحيح، إلا أنّ بعض هذا يخالف ما في الصحيح\".\nولعله عنى به ما ذكر في آخر الحديث من جلد الراميين لعائشة ﵂.\nقال ابن حجر في فتح الباري (١٣/ ٣٤٢): \"فجلد الراميين لم يقع في شيء من طرق حديث الإفك في الصحيحين ولا أحدهما\".\nوتقدمت الإشارة إلى شذوذ رواية إسماعيل بن أبي أُويس هذه حيت ذكر جلد أصحاب الإفك كلهم.\nوالصحيح أن الذين حدّوا ليس فيهم عبد الله بن أُبيّ بن سلول. ويدل على ذلك ما رواه ابن إسحاق في (٢/ ٢٩٧ - ٣٠٢ سيرة ابن هشام) - ومن طريقه أحمد في المسند (٤٠/ ٧٦ - ٧٧ برقم ٢٤٠٦٦) وأبو داود في (كتاب الحدود - باب حدّ القذف برقم ٤٤٧٤)، والترمذي في (أبواب تفسير القرآن ٥/ ٣٣٦ برقم ٣١٣٨)، والطحاوي في مشكل الآثار (٧/ ٤٠٩ برقم ٢٩٦٣) - عن عبد الله بن أبي بكر بن =\n\n⦗٢٩٦⦘\n= عمرو بن حزم عن عمرة عن عائشة: \"فأمر برجلين وامرأة فضربوا حَدَّهم\". وسمُّوا في رواية ابن هشام والطحاوي: \"حسان، ومِسطح، وحمنة\". وصرَّح ابن إسحاق بالتحديث عند الطحاوي. وابن إسحاق أوثق من أبي أويس وإسناد روايته حسن لتصريحه بالتحديث.\nمن فوائد الاستخراج:\n١ - رواية هشام بن عروة عن أبيه عند مسلم مختصرة، وساقها المصنف مطولة.\n٢ - في رواية مسلم في الذي تولّى كِبره أنه عبد الله بن أبي وحمنة بنت جحش. وعند المصنف أنه عبد الله بن أبي وحده.\n٣ - في رواية هشام بن عروة عن أبيه عند مسلم: \"دخل رسول الله ﷺ بيتي فسأل الجارية\". وعند المصنف: \"فسألها عليٌّ عني فتواعدها\".\n٤ - رواية عمرة بنت عبد الرحمن عن عائشة ﵂ من زيادات المصنف لم يخرجها مسلم.\n٥ - الزيادات في الحديث من الأشعار، وآخر المتن المعضل لم ترد عند مسلم.","vol":"21","page":282},{"text":"١٢١٤٩ - ز - حدَّثنا علي بن محمد بن أبي الشَّوارِب، حدَّثنا إبراهيم بن بشّار (^١)، حدَّثنا سفيان، قال وائل بن داود (^٢)، عن الزهري، عن عروة، وسعيد، وعلقة، وعبيد الله، عن عائشة أنَّ النَّبِيّ ﷺ قال لها: \"إنْ كنتِ ألمَمتِ (^٣) بذنبٍ فاستغفري الله، وتوبي إليه. فإنَّ التَّوبة من الذَّنب: النَّدمُ والاستغفارُ\" (^٤). وذكر الحديث بطوله (^٥).\n_________\n(^١) كذا في الأصل وهو الصواب، وهو الرمادي يروي عن سفيان بن عيينة وغيره، (انظر: تهذيب الكمال ٢/ ٥٦) - وجاء في المطبوع من إتحاف المهرة (١٧/ ٢٣٢) إبراهيم بن يسار.\n(^٢) التيمي أبو بكر الكوفي، والد بكر بن وائل، وثقه الإمام أحمد وابن حجر.\nانظر: العلل ومعرفة الرجال للإمام أحمد (١/ ١٥٠)، تهذيب الكمال (٣٠/ ٤٢١)، التقريب (صـ ٥٨٠).\n(^٣) أي قاربت. انظر: النهاية (٤/ ٢٧٢).\n(^٤) إسناد المصنف فيه إنقطاع: فإن وائل بن داود لم يسمع من الزهري، كما قال الإمام أحمد (العلل ومعرفة الرجال ٢/ ٣٤٦ رقم ٢٥٣٢).\nوقال سفيان بن عيينة: لم يجالس الزهري وإنما ابنه (بكر) هو الذي جالس الزهري. (انظر: العلل ومعرفة الرجال لإمام أحمد ١/ ١٥٠، تهذيب الكمال ٣٠/ ٤٢١).\nوجاء الحديث بهذا الإسناد من طريق سفيان بن عيينة عن وائل بن داود عن ابنه بكر بن وائل عن الزهري به … عند المصنف (برقم ١٢١٣٩)، وقد تقدم تخريج هذه الزيادة هناك، والاختلاف الوارد في الأسانيد.\nوالحفاظ من أصحاب الزهري رووه بلفظ \"فإن العبد إذا اعترف بذنب ثم تاب تاب الله عليه\" هذا لفظ معمر كما في (صحيح مسلم: التوبة رقم ٥٦).\nوبنحوه لفظ صالح بن كيسان ويونس في الصحيحين (صحيح البخاري رقم ٤١٤١، ٤٧٥٠، وصحيح مسلم: التوبة رقم ٥٦، ٥٧) وغيرهما.\n(^٥) الحديث بطوله - فى قصة الإفك بدون الزيادة المتقدمة - أخرجه البخاري في صحيحه =\n\n⦗٣٠٠⦘\n= (المغازي: باب حديث الإفك ٨/ ٤٩٦ رقم ٤١٤١).\nوأخرجه مسلم في صحيحه (التوبة: باب في حديث الإفك ٤/ ٢١٢٩ رقم ٥٦) كلاهما من طريق صالح بن كيسان، عن الزهري به.","vol":"21","page":299},{"text":"١٢١٥٠ - حدَّثنا أبو يحيى عبد الكريم بن الهيثم، حدَّثنا إبراهيم بن بشّار، حدَّثنا سفيان، عن محمد بن إسحاق، ووائل بن داود، عن الزهري (^١) قال حدّثني أربعة: عروة بن الزبير، وسعيد بن المسيب، وعبيد الله بن عبد الله، وعلقمة بن وقَّاص، عن حديث عائشة حين قال لها أهل الإفك ما قالوا، فبرَّأها الله مما قالوا. وكلُّهم قد حدّثني بطائفةٍ من حديثها، وبعضهم كان أوعى لحديثها من بعضٍ وأشدّ له اقتصاصا، وقد وعيتُ عن كلِّ واحدٍ منهم الحديثَ الذي حدّثني، وبعض حديثهم يُصَدِّقُ بعضا. أَنَّ عائشة قالت: \"كان رسول الله ﷺ إذا أراد سَفرًا أقرع بين نِسائِه أيَّتُهُنّ خرج سهمها تخرُجُ معه. قالت: فأَقرع بيننا في غزوةٍ غزاها - قال سفيان: أراد غزوة بني المُصطَلِق.-، فخرج سهمي، فأخرج (^٢) بي معه، وذلك بعد ما أُنزل الحجاب. فكنتُ أُحمَلُ في هَودَجي وأُنزَلُ فيه\". وذكر الحديث بطوله (^٣).\n_________\n(^١) موضع الإلتقاء هو الزهري.\n(^٢) كذا في الأصل، وجاءت رواية ابن إسحاق \"فخرج بي معه\" (السيرة النبوية لابن هشام ٣/ ٢٤٣، فتح الباري ٨/ ٣١٢).\n(^٣) تقدم تخريج الحديث من طرق عن الإمام الزهري (تحت حديث رقم ١٢١٤٩).\nفائدة الاستخراج: تعيين الغزوة. غزوة بني المصطلق، وأنها مدرجة من قول =\n\n⦗٣٠١⦘\n= سفيان بن عيينة، وقد أشار إلى ذلك الحافظ ابن حجر ﵀ (الفتح ٨/ ٣١٢).\nتنبيه: جاء في فتح الباري (٨/ ٣١٢): وفي رواية بكر بن وائل عند أبي عوانة ما يشعر لأن تسمية الغزوة في حديث عائشة مدرج في الخبر. اهـ.\nكذا قال الحافظ ابن حجر: (بكر بن وائل)، والمثبت في المستخرج رواية وائل بن داود (والد بكر) وكذلك في إتحاف المهرة (١٧/ ٢٣٢) على الصواب.","vol":"21","page":300},{"text":"١٢١٥١ - حدَّثنا أحمد بن عبد الجبار العُطارِدي، حدَّثنا يونُس بن بُكير، عن هشام بن عُروة (^١)، عن أبيه، عن عائشة قالت: \"لقد تُحُدِّث بأمري في الإِفكِ (^٢) واستُفيض به وما أشعُر. وجاء رسول الله ﷺ ومعه أُناسٌ من أَصحابِه، فسأُلوا جاريةً (^٣) لي سوداءَ كانت تخدمني فقالوا: أخبرينا ما عِلمُكِ بعائشةَ؟ - وأنا لا أدري- وما تعلمين منها؟ فقالت: واللّهِ ما أعلمُ منها شيئًا أَعيبُ من أنَّها تَرقُدُ ضُحى حتَّى أنَّ الدَّاجن (^٤) داجِنَ أهل البيت تأكُلُ خَمِيْرَها (^٥). فأَدارُوها وسألُوها حتّى فَطِنَتْ،\n\n⦗٣٠٢⦘\nوقالت: سبحان الله! والذي نفسي بيده ما أعلمُ على عائشة إلاّ ما يعلمُ الصَّائغ على تِبْر الذّهب الأحمر. وكان هذا وما شَعَرتُ. ثمَّ قام رسول الله ﷺ خطيبا، فحمد الله وأثنى عليه بما هو أهلُه، ثمّ قال: \"أمّا بعدُ، فأشيروا عليَّ في أُناسٍ أَبَنُوا (^٦) أهلي. وأيمُ الله إنْ علمت على أهلي من سوءٍ قطُّ. وأَبَنُوهم بمن واللهِ إنْ علمت عليه سوءًا قطُّ، وما دخل عليَّ إلَّا وأنا شاهِد، ولا غِبتُ في سفرٍ إلاَّ غابَ معي\". فقال سعد بن معاذ (^٧): أرى يا رسول الله أن تضرِب أعناقهم. فقال رجلٌ (^٨) من الخزرَج- وكانت أمُّ حسَّان (^٩) من رهطِه، وكان حسَّانُ (^١٠) من رهطِه-: واللهِ ما صدقت، ولو\n\n⦗٣٠٣⦘\nكان من الأوسِ ما أَشرتَ بهذا. فكادَ يكونُ بينَ الأوسِ والحزرَج شرٌّ في المسجد. ولا علمتُ بشيءٍ منه، ولا ذكره لي ذاكرٌ، حتّى أمسيتُ من ذلك اليوم فخرجْتُ في نِسوةٍ لحِاجتِنا، وخرجَت معنا أمُّ مِسْطَح (^١١) خالةُ (^١٢) أبي بكرٍ، وإنّا لنَمشي ونحن عامدُون لحاجتنا، فعثُرت أمُّ مِسْطَح فقالت: تعسَ مِسْطَح (^١٣). فقلت: أي أمّ تسُبِّين ابنك صاحِب رسول الله ﷺ؟ فلم تراجِعني. ثمَّ عثُرت فعادت: تعس مِسْطَح. فقلت: أأمِّي تسُبِّين صاحِب رسول الله ﷺ؟ فلم تراجِعني. ثمَّ عثُرت الثالثة فقالت: تعِس مِسْطَح. فقلت: أي أمِّ تسُبِّين ابنك صاحِب رسول الله ﷺ؟ فقالت: واللهِ ما أَسُبُّه إلاَّ من أَجلِكِ وفيكِ. فقلتُ: وفيَّ! أيُّ شَأنِي؟ فقالت: وما علِمتِ ما كان؟ فقلت: لا. وما الذي كان؟ فقالت: أَشْهَدُ أنَّكِ مبرَّأةٌ مما قيل فيك. ثمَّ نثرت لي الحديث، فأَكُبُّ راجعة إلى البيت ما أجدُ مما خرجت له قليلًا ولا كثيرًا، وركبتني الحُمَّى فحُمِمتُ. ودخل علي رسول الله ﷺ فسألني عن شأني؟\n\n⦗٣٠٤⦘\nفقلت: أجِدُني موعُوكة، فَأذَنْ لي أذهبُ إلى أبويَّ؟ فأَذِن لي، وأرسل معيَ الغُلام فقال: امشِ معها. فجئت فوجدتُ أمّي في البيت الأَسفَلِ، ووجدتُ أبي يُصلِّي في العلو، فقلت لها: أي أمّه، ما هذا الذي سمعتُ؟ فإذا لم ينزل بها بحيث نزل منِّي، فقالت: أي بنيّه! وما عليك، فما من امرأةٍ لها ضرائر تكون جميلة يُحبُّها زوجها، إلاّ وهي يُقالُ لها بعض ذلك. قلت: وقد سمعه أبي؟ قالت: نعم، وقد سمعه أبوكِ. فقلت: وسمعه رسول الله ﷺ؟ قالت: ورسول الله ﷺ. فبكيتُ، فسمع أبي البُكاء فنزل، فقال: ما شأنُها؟ فقالت: سمعت الذي يُحدثُ به. ففاضت عيناه يبكي، وقال: يا بنيَّةُ ارجِعي إلى بيتِك. فرجعتُ فأصبَح أبوايَ عندي. حتَّى إذا صلَّيتُ العصر دخل رسول الله ﷺ وأنا بين أبويَّ، أحدهما عن يميني، والآخر عن شمالي، فحمد الله وأثنى عليه بما هو أهله، ثم قال: \"أمّا بعدُ، يا عائشةُ إنْ كنت ظلمت أو أخطأت أو أسأت فتوبي وراجعي أمر الله واستغفري. فوَعظني\". وبالباب امرأة من الأنصار قد أسلمت فهى جالسة بباب البيت في الحُجرة، وأنا أقول: ألا تستحي أن تذكر هذا والمرأة تسمع؟ حتِّى إذا قضى كلامه، قلت لأبي وغَمَزتُه: ألا تكلَّم؟ فقال: وما أقول له. فالتفتُّ إلى أمِّي فقلت: ألا تكلَّمى؟ فقالت: وماذا أقول له. قالت عائشة: فحمدتُ الله وأثنيتُ عليه بما هو أهلُه، ثمَّ قلت: أمّا بعدُ، واللهِ لئِن قُلتُ لكم لقد فعَلتُ، واللّهُ يشهدُ أنِّي لبريئةٌ مَا فَعلتُ. لتقولون قد بَاءَت به على نفسِها فاعترَفت به. ولئِن قُلتُ لم أفعل، واللهُ\n\n⦗٣٠٥⦘\nيعلمُ إنِّي لصادقة. ما أنتم بمصدِّقي. لقد دخل هذا في أنفُسِكم واستفاض فيكم، وما أجِدُ لي ولكم مثلًا إلا قول أبي يوسف العبد الصَّالحِ -وما أعرِفُ يومئِذٍ اسمه (^١٤) -: ﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ (^١٥).\nونَزَل الوَحي ساعةَ قَضيتُ كلامي، فعرفتُ واللهِ البِشرَ في وجهِ رسول الله ﷺ قبل أن يتكلَّم. فمسح جَبهته وجبينه، ثمَّ قال: \"أبشري يا عائشة، فقد أنزل الله ﷿ عذركِ، وتلا القُرآن\". فكنتُ أَشدَّ ما كُنتُ غَضْبا، فقال لي أبي وأُمِّي: قومي إلى رسول الله ﷺ. فقلت: واللهِ لا أقُومُ إليه، ولا أحمَدُهُ، ولا إيَّاكما، ولكن أحمدُ الله ﷿ الذي أنزَلَ براءَتي. لقد سمعتم فما أنكرتُم، ولا جادلتم، ولا خاصمتم. فقال الرَّجُلُ (^١٦)\n\n⦗٣٠٦⦘\nالذي قيل له ما قيل حين بلغه نُزول العُذُر: سبحان الله! فوالذي نفسي بيده ما كشفتُ قطُّ كَنَفَ أُنثى (^١٧). وكان مِسْطَحُ يتيما في حِجرِ أبي بكرٍ يُنفِقُ عليه. فحلف أبو بكر أن لا ينفع مِسْطحًا بنافعةٍ أبدا. فأنزل الله ﷿: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى﴾ إلى قوله: ﴿أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ﴾ (^١٨) فقال أبو بكر: بلى يا ربِّ إنِّي أُحبُّ أن تغفر لي، وفاضت عيناه؛ فبكى (^١٩).\n_________\n(^١) ابن الزبير وهو موضع الالتقاء.\n(^٢) لإفك في الأصل الكذب، والمراد به هنا ما كذب عليها ورميت به ﵂. (انظر: النهاية ١/ ٥٦، تفسير القرآن العظيم ٦/ ١٧، المعجم الكبير للطبراني ٢٣/ ١٣٤).\n(^٣) جاءت تسميتها \"بريرة\" كما في رواية البخاري في صحيحه (برقم ٤٧٥٠)، ومسلم في صحيحه (التوبة: رقم ٥٦).\n(^٤) بدال مهملة ثم جيم: الشاة التي تألف البيت ولا تخرج إلى المرعى، وقيل هي كل ما يألف البيوت مطلقًا شاة أو طير. (الفتح ٨/ ٣٢٦، شرح صحيح مسلم للنووي ١٧/ ١٦٣).\n(^٥) ما يجعل في العجين. (انظر: مختار الصحاح صـ ١٨٩).\n(^٦) بباء موحدة مفتوحة مخففة -على الأشهر- والمعنى: اتهموها. (انظر: شرح صحيح مسلم للنووي ١٧/ ١٧٠، فتح الباري ٨/ ٣٢٧).\n(^٧) الأنصاري ﵁ وهو سيد الأوس (انظر: التقريب صـ ٢٣٢).\nووقع خلاف بين شراح الحديث، هل ذكر سعد في هذا الحديث وهم أم لا؟\nلأن حادثة الإفك كانت في غزوة المريسيع (سنة ٦) وموت سعد بن معاذ بعد الخندق سنة أربع: ومن أجل ذلك ذهب جماعة من الشراح إلى أنه وهم، ولهذا لم يذكره ابن إسحاق في روايته.\nوالقول الثاني: أن الرواية صحيحة وأن الصواب أن غزوة المريسيع كانت سنة خمس والخندق كذلك سنة خمس، وهذا هو الذي انتصر له الحافظ ابن حجر في الفتح (٨/ ٣٢٧، ٣٢٨) وأجاب على أصحاب القول الأول.\n(^٨) جاء التصريح به في رواية يونس بن يزيد: أنه سعد بن عبادة وهو سيد الخزرج (انظر: الفتح ٨/ ٣٢٩).\n(^٩) هي الفريعة بنت خالد بن حبيش -أو خنيس- بن لوذان الخزرجية. (الإصابة ٢/ ٦٣، ٨٧٣).\n(^١٠) تقدمت ترجمته (١٩/ ١١٨) وهو من بني النجار الأنصاري، الخزرجي.\n(^١١) القريشية التيمية، مشهور بكنيتها.\nقال ابن سعد: أسلمت أم مسطح فحسن إسلامها وكانت من أشد الناس على مسطح حين تكلم مع أهل الإفك. (انظر: الإصابة ٨/ ٣٠٢، ٣٠٣).\n(^١٢) كذا في هذه الرواية والذي في الإصابة (٨/ ٣٠٣، ٦/ ٩٣) أبي بنت خالة أبي بكر.\n(^١٣) ابن أثاثة بن عباد بن المطلب بن عبد مناف بن قصي المطلي، كان اسمه عوفًا وأما مسطح فهو لقبه. (الإصابة ٦/ ١٩٣).\n(^١٤) جاء في رواية صالح بن كيسان عن الزهري: \"قالت وأنا جارية حديثة السن لا أقرأ كثيرًا من القرآن\" قال ابن حجر ﵀: \"هذا توطئة لعذرها لكونها لم تستحضر اسم يعقوب ﵇\".\nوجاء في رواية أبي أويس عن هشام بن عروة عن أبيه عن عائشة (عند الطبراني في الكبير ٢٣/ ١١١ رقم ١٥١) \"ونسيت اسم يعقوب لما بي من الحزن والبكاء واحتراق الجوف\".\n(^١٥) سورة يوسف (آية ١٨).\n(^١٦) هو صفوان بن المعطل ﵁ كما في رواية سعيد بن أبي هلال عن هشام بن عروة به، عند المصنف برقم (٢١١٥٨)، وانظر: تكملة فتح الملهم (١٢/ ٦٩).\n(^١٧) الكنف -بفتح الكاف والنون-: المراد به هنا: الثوب الذي يستر المرأة، وهو كناية عن كونه لم يقارب امرأة قط. (تكملة فتح الملهم ١٢/ ٦٩).\n(^١٨) سورة النور (آية ٢٢).\n(^١٩) أخرجه البخاري في صحيحه (الشهادات: باب تعديل النساء بعضهن بعضًا ٥/ ٣٢٢ رقم ٢٦٦١) من طريق فليح بن سليمان عن هشام بن عروة به (مثله) أي مثل لفظ رواية فليح عن الزهري عن عروة به -وقد ساقه بتمامه-.\nوأخرجه مسلم في صحيحه (التوبة: باب في حديث الإفك ٤/ ٢١٣٧ رقم ٥٨) من طريق أبي أسامة (حماد بن أسامة) عن هشام بن عروة به.\nفائدة الإستخراج: أخرج الإمام مسلم ﵀ بعض لفظ رواية هشام بن عروة عن أبيه، وساقها المصنف تامة من طريق يونس بن بكير عن هشام، وساق الطبراني رواية أبي أسامة تامة (المعجم الكبير ٢٣/ ١٠٨ رقم ١٥٠).\nوقد تعقب الحافظ ابن حجر: صنيع الإمام البخاري عند ما قال \"مثله\" وقال الحافظ: بينهما تفاوت كبير. (الفتح ٨/ ٣١٠).\nوساق الإمام البخاري ﵀ لفظ أبي أسامة عن هشام بن عروة به -بتمامه- معلقًا. (صحيح البخاري رقم ٤٧٥٧).","vol":"21","page":301},{"text":"١٢١٥٢ - حدَّثنا علي بن عبد العزيز بمكة، قال حدَّثنا ابنُ الأَصبهانيُّ (^١) قال: حدَّثنا عليُّ بن مُسهِر، عن هشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: لمَّا ذكُر من شأني للنَّبي ﷺ ما ذكُر، وما علمت به. قام رسول الله ﷺ خطيبًا فتشهَّد، فحمد الله وأثنى عليه بما هو أهلُه، ثمَّ قال: \"أمّا بعدُ، فأشيروا عليَّ في ناسٍ أَبَنُوا أهلي. وأيمُ الله ما علمت على أهلي سوءًا قطُّ. وأَبَنُوا بمن واللهِ ما علمت عليه من سوءٍ قطُّ، ولا فى دخل بيتي قطُّ إلاَّ وأنا حاضِرٌ، ولا غِبتُ إلاَّ غابَ معي\". فقام سعد بن معاذ فقال: \"نَرى يا رسول الله أَنْ تَضرِب أَعناقَهم\" (^٣).\n_________\n(^١) هو محمد بن سعيد بن الأصفهاني.\n(^٢) ابن الزبير وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.\nوقد تفرد المصنف بروايته من طريق علي بن مسهر من هذا الوجه كما يفهم من تتبع الحافظ ابن حجر ﵀ لطرق الحديث في الفتح (٨/ ٣١٠).","vol":"21","page":307},{"text":"١٢١٥٣ - حدَّثنا محمد بن علي بن زُهير، حدَّثنا عفَّان، حدَّثنا حمادُ بن سلمَة، أخبرنا هشام بن عروة (^١)، عن عروة، أنَّ عائشة قالت: ولَّما تُحُدِّث بشأِني وشَاعَ. فقام رسول الله ﷺ خطيبًا، وما أشعُرُ بة. ودخل رسول الله ﷺ في نفَرٍ من أصحابه فسألوا جاريةً لي نُوبيّة (^٢)؟ فقال\n\n⦗٣٠٨⦘\nرسول الله ﷺ: \"ما تعلمين من عائشة؟ \" قالت: واللهِ ما أعلم منها شيئًا، إلاّ أنّها تنامُ فتدخُل الشاةُ فتأكُلُ خميرَها. فقال: \"لسنا عن ذاك نسألُكِ؟ \" فلمَّا فطِنَتْ قالت: سبحان الله! سبحان الله! واللهِ ما علمت من عائشةَ إلاَّ ما يعلمُ الصَّائغ من التِّبْرِ الأَحمر.\nفخرج رسول الله ﷺ فحمد الله وأثنى عليه، وقال: \"أيُّها النَّاس أشيروا عليَّ فيمن أَبَنُوا أهلي، واللهِ ما علِمتُ عليهم (^٣) من سوءٍ قطُّ. وأَبَنُوهم بمن والله ما علمتُ عليه من سوءٍ قطُّ، ما دخل بيتي إلاّ وأنا شاهدٌ، ولا تغيَّبتُ إلاّ تغيَّبَ معي\". فقال سعد بن معاذ: نَرَى يا رسول الله أنْ تَضرب أَعناقَهم. فقال رجلٌ من الخزرَج: كذبت، كذبت. واللهِ أما والله لو كانوا من رهطِك ما أمرت بذاك. حتَّى كاد أن يكون بين الأوس والخزرَج كونٌ. وكان يُتَحدَّث به عند عبد الله بن أُبيّ، فيتسمّعه، ويستوشيه، ويُذيعه. قالت: وكان ممن يُذيعه حسَّانُ بن ثابت، ومِسْطَحُ بن أُثاثة، وحمَنَةُ بنت جحش فيهِ لا تَسْتَمر لي. حتَّى خرجت لحاجتي ومعي أمُّ مِسْطَح، فبينا هي تمشي إذ عثُرَت، فقالت: تعِس مسْطَح. فقلت: سبحان الله! سبحان الله! على ما تسُبِّين ابنَك، وهو من\n\n⦗٣٠٩⦘\nأهل بدرٍ؟ قالت: ثمَّ عثُرَت أيضًا فقالت: تعِس مِسْطَح أيضا. فقلت؟ تسُبِّين ابنك، وهو من أهل بدر؟ قالت: واللهِ ما أَسبُّه إلاّ فيك. فسألتُ وما شأني؟ فأخبَرتْها بالأمر. قالت: فذهبتْ حاجتي، فما أجد منها شيئا. قالت: فرجعتُ فدخلَ عليَّ النَّبيِّ ﷺ وأنا أبكِي. فقال: \"ما شأنُكِ؟ \" (^٤). قال: وذكر الحديث (^٥).\n_________\n(^١) موضع الالتقاء هو هشام بن عروة.\n(^٢) هي بريرة كما تقدم - في الحديث (٢١١٥١) - ونسبتها في هذه الرواية (نوبية) نسبة إلى النوبة -بضم ثم السكون، وباء موحدة- وهي بلاد واسعة عريضة في جنوبي مصر=\n\n⦗٣٠٨⦘\n= (انظر: مراصد الاطلاع ٣/ ١٣٩٤).\n(^٣) جاء في الأصل \"عليه\" ووضع فوقها (صـ). كي يبيّن أنّ معناها غيرُ صحيح، والصحيح: \"عليهم\" وهو المثبت كما في المعجم الكبير للطبراني (٢٣/ ١٠٦ رقم ١٤٩) من طريق حجاج بن المنهال عن حماد بن سلمة به.\n(^٤) تقدم تخريجه برقم (٢١١٥١).\nفائدة الاستخراج:\n١ - تعيين نسبة (بريرة) ﵂.\n٢ - تفسير (الداجن) - في رواية أبي أسامة عن هشام بأنها الشاة- كما في رواية حماد بن سلمة عند المصنف.\n(^٥) ساق الإمام الطبراني ﵀ الحديث بتمامه (المعجم الكبير ٢٣/ ١٠٦ رقم ١٤٩).","vol":"21","page":307},{"text":"١٢١٥٤ - حدَّثنا إبراهيم بن عبد الله بن أبي شيبة أبو شيبة، حدَّثنا أحمد بن حنبل، حدَّثنا محمد بن أبي عدي، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة قالت: ولمَّا نزل عُذري، قام رسول الله فذكر ذاكَ وتلا القُرآن. فلمّا نزل، أُتي [برجلين] (^١) وامرأةٍ\n\n⦗٣١٠⦘\nفضُربوا حدّهم (^٢).\n_________\n(^١) هذا هو الصواب، كما في رواية الإمام أحمد في المسند (٦/ ٣٥) ومن طريقه أخرج المصنف هذه الرواية.\nوكذلك في رواية جميع من أخرج الحديث -كما سيأتي- من طريق ابن أبي عدي عن ابن إسحاق به.\nوجاء في الأصل: \"برجلٍ\"وهو خطأ، ومما يقوي خطأ ذلك قوله في آخر الحديث \"فضربوا\".\nقال الإمام القرطبي ﵀: المشهور من الأخبار والمعروف عند العلماء أن الذي حد=\n\n⦗٣١٠⦘\n= حسان ومسطح وحمنه، ولم يسمع بحدٍ لعبد الله بن أبي -ثم ذكر ﵀ سبب ترك الحد للمنافق عبد الله بن أبي- (الجامع لأحكام القرآن ١٢/ ٢٠١ - ٢٠٢)، وانظر في ذلك أيضًا: زاد المعاد لابن القيم (٣/ ٢٦٣)، فتح الباري (٨/ ٣٣٧، ٣٣٩).\n(^٢) الحديث من هذا الوجه -رواية عمرة بنت عبد الرحمن- تفرد به المصنف عن الإمام مسلم.\nوإسناد هذه الرواية حسن بسبب محمد بن إسحاق، وقد صرح بالتحديث في رواية يونس بن بكير (عند البيهقي في السنن الكبرى ٨/ ٢٥٠).\nوالحديث من هذا الوجه أخرجه: أبو داود (السنن ٤/ ٦١٨ رقم ٤٤٧٤)، والترمذي (الجامع: ٥/ ٣١٤ رقم ٣١٨١ - وجاء في المطبوع.: عروة- وصوابه عمرة كما تحفة الأشراف ١٢/ ٤٠٨).\nوابن ماجه (السنن ٢/ ٨٥٧ رقم ٢٥٦٧)، والنسائي (السنن الكبرى ٤/ ٣٢٥ رقم ٧٣٥١)، وأحمد (المسند ٦/ ٣٥) وغيرهم من طريق ابن أبي عدي عن محمد بن إسحاق به.\nتنبيهات:\nأولًا: جاءت تسمية الذين قذفوا عائشة ﵂ في حديث أبي أسامة عن هشام بن عروة عن أبيه عن عائشة. وهم مسطح وحسان وحمنة وعبد الله بن أبي بن سلول -وهو الذي تولى كبره-.\nأخرج هذه الرواية الإمام مسلم في صحيحه موصولًا والبخاري في صحيحه معلقًا، وقد تقدم تخريجها تحت حديث رقم (١٢١٤٨). وكذلك أخرجها أحمد في المسند (٦/ ٥٩)، والترمذي في جامعه (٥/ ٣١٠ - رقم ٣١٨٠)، وجاء أيضًا من طريق حماد بن سلمة كما في الحديث السابق.\nثانيًا: ظاهر هذه الرواية إقامة الحد على رجلين -وهما حسان ومسطح- والمرأة -وهي حمنة- ﵃ أجمعين.=\n\n⦗٣١١⦘\n= وجاء التصريح بتسميتهم في حديث أبي هريرة ﵁، أخرجه البزار في مسنده (٣/ ٢٤٠ رقم ٢٦٦٣) وحسن إسناده الهيثمي (مجمع الزوائد ٩/ ٢٣٠) وابن حجر (مختصر زوائد البزار ٢/ ٣٥٤).\nوأما عبد الله بن أبي بن سلول -وهو الذي تولى كبر هذا الإفك- فإنه لم يحد على المشهور عند العلماء -كما تقدم- وقد جاء في حديث أبي اليسر الأنصاري: \"أن النبي ﷺ أقام الحد على حسان ومسطح وعبد الله بن أبي\" (أخرجه الطبراني في المعجم الكبير ٢٣/ ١٢٤ رقم ١٦٣) وفي إسناده اسماعيل بن يحي التيمي وهو كذاب. (انظر: مجمع الزوائد ٦/ ١٨٠، الميزان ١/ ٢٥٣).\nثالثًا: عزا الحافظ ابن حجر ﵀ رواية عمرة عن عائشة (الفتح ٨/ ٣١٠) للبخاري في صحيحه في كتاب الشهادات.\nوقد أخرج البخاري حديث عائشة -في قصة الإفك- في أكثر من عشرين موضعًا، وقد تتبعتها فلم أجد فيها رواية عمرة عن عائشة، ثم رجعت إلى تحفة الإشراف (المجلد ١٢) ولم أقف على رواية البخاري لها عن عائشة في هذا الحديث، وإنما رواه عبد الله بن أبي بكر عن عمرة عن عائشة به -عند أصحاب السنن (تحفة الأشراف ١٢/ ٤٠٨) - فليتنبه. والله أعلم.","vol":"21","page":309},{"text":"١٢١٥٥ - حدَّثنا العبَّاس بن الوليد العُذري، حدَّثنا محمد بن شُعيب، حدَّثنا عثمان بن عطاء، عن أبيه (^١)، عن الزهري (^٢)، عن عروة، وعن سعيد، وعن أبي سلمة، وعن عبيد الله بن عبد الله، عن عائشة: \"أنّ النَّبيِّ ﷺ كان إذا أراد سَفرًا أقرع بين نِسائِه، فمن\n\n⦗٣١٢⦘\nخرج سهمها خرج بها معه\". وذكر الحديث بطوله (^٣).\n_________\n(^١) هو عطاء بن أبي مسلم الخرساني.\n(^٢) موضع الالتقاء هو الزهري.\n(^٣) الحديث تقدم تخريجه برقم (٢١١٤٩) من طرق عن الزهري.\nوإسناد المصنف ضعيف بسبب عثمان بن عطاء وقد اضطرب في روايته عن أبيه فمرة رواه على الصواب كما سيأتي برقم (٢١١٥٦) وهنا رواه على الخطأ.\nومما يدل على ضعف الإسناد وعدم ضبطه: أن الحفاظ من أصحاب الزهري رووه عنه عن شيوخه الأربعة (سعبد بن المسيب وعلقمة بن وقاص وعروة بن الزبير وعبيد الله بن عبد الله)، ولم يذكروا أبا سلمة بن عبد الرحمن.\nوفي هذا الإسناد: جعل أبا سلمة مكان علقمة.\nوقد خولف عثمان في روايته فرواه عبد الله بن عبد الرحمن بن يزيد بن جابر وكلثوم بن محمد كلاهما عن عطاء بن أبي مسلم عن الزهري كما رواه الجماعة (انظر: المعجم الكبير ٢٣/ ٧٤ رقم ١٤٠).\nوأما رواية أبي سلمة بن عبد الرحمن عن عائشة، فهي من غير طريق الزهري، وسيأتي الكلام عليها (رقم ٢١١٦١).","vol":"21","page":311},{"text":"١٢١٥٦ - حدَّثنا ابن الغمطريف (^١) [¬*] قال: حدَّثنا محمد بن شعيب، حدَّثنا عثمان بن عطاء، عن أبيه، عن الزهري (^٢) قال: حدّثني عروة،\n\n⦗٣١٣⦘\nوسعيد، وعبيد الله بن عبد الله، عن عائشة، ح.\nوحدَّثنا أحمد بن يحيى بن عميرة التِنِّيسيُّ، قال: حدَّثنا عبد الله بن يوسف، أخبرنا عبد الله بن عبد الرحمن قال: سمعت عطاء بن أبي مسلم الخراساني يحدِّث، عن الزهري، عن عروة، عن عائشة أنَّها قالت: \"كان رسول الله ﷺ إذا خرج في سَفرٍ أقرع بين نِسائِه، فأيَّتُهُنَّ خرج سهمُها خرجَ بها معه\". قالت: \"فأقْرع بيننا في غَزوة غَزاها فخَرج سَهمي، فخرجت مع رسول الله ﷺ، وذلك بعد ما نَزَل الحِجَاب\". ودكر الحديث بطوله (^٣).\n_________\n(^١) هكذا في الأصل، وكذلك الأصل من إتحاف المهرة (١٧/ ٢٣١ حاشية ١)، وأثبت المحقق في المطبوع من إتحاف المهرة: (ابن الغطريف)، وقال أنه في نسخة (هـ) من الإتحاف، ولعله أبو أحمد محمد بن الغطريف الغطريفي العبدي الجرجاني. (انظر: الأنساب ٩/ ١٥٩، السير ١٤/ ٤١٩، ١٦/ ٣٥٤) أ. هـ. قلت: وهذا الاحتمال ضعيف؛ لأن محمد بن الغطريف من تلاميذ المصنف كما في السير (١٤/ ٤١٩)، وليس من شيوخ المصنف -ولم ترد له رواية في المستخرج- فيما وقفت عليه ولم أقف له على ترجمة، والله أعلم.\n(^٢) موضع الالتقاء في الإسنادين هو الإمام الزهري ﵀.\n(^٣) تقدم تخرج الحديث برقم (٢١١٥٥).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة وإتحاف المهرة (٢٢١٦٣): (الغمطريف)، وفي النسخة الجزائرية [٦/ ق ٤٧/ أ] ونسخة السخاوي من إتحاف المهرة (٦/ ق ١٠٧/ ب): (الغمطريق)، ونسخة ابن شاهين (ه) من الإتحاف منقولة عن نسخة السخاوي، وهو الصواب، وابن الغمطريق هو أبو عمرو أحمد بن محمد بن عثمان الثقفي، وقد ترجمه محققو الكتاب على الصواب بهذه النسبة تحت حديث (١٧٦٩)، كما ذكره ابن عساكر بهذه النسبة في تاريخ دمشق (٥/ ٤٠٦) وتفرد بها فيما أعلم، وأشار إلى روايته عن محمد بن شعيب، ورواية أبي عوانة عنه، وقال ابن أبي حاتم في الجرح والتعديل (٢/ ٧٢): كتبنا عنه، وهو صدوق لا بأس به، وانظر: تاريخ الإسلام للذهبي (٦/ ٢٧٥)، الثقات لابن قطلو بغا (٢/ ٥٧).","vol":"21","page":312},{"text":"١٢١٥٧ - حدَّثنا محمد بن خلف العسقلانيُّ، ومحمد بن عبد الوهاب العسقلانيُّ، قالا: حدَّثنا آدمُ بن أبي إِياسٍ، قال: حدَّثنا أبو شيبة شعيب بن رُزيق (^١)، قال: حدَّثنا عطاء الخراساني، عن محمد بن\n\n⦗٣١٤⦘\nمسلم بن شِهاب الزهري، حدثني عروة بن الزبير، وسعيد بن المسيب، وعبيد الله بن عبد الله بن عتبة بن مسعود، كلهم يحدِّثُ عن عائشة أمّ المؤمنين في قول الله ﷿: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ إلى آخر الآية (^٢)، قال (^٣): \"كان النَّبيُّ ﷺ إذا أراد سفرًا أقرع بين نسائه، فأيَّتُهنَّ خرج سهمُها خرج بها معه\". قالت: \"فخرج سهمِي في غزوةِ غزاها، فخرجتُ معه، وذلك بعدما نَزَل الحِجاب. فأنا أُحمل في هَودجٍ. فلمّا قَضى غزوته رجع، ودَنا من المدينة، خرجتُ ليلةً لشأني\". وذكر الحديث بطوله.\nقالت عائشة: وكان أبو أيوب الأنصاري حين أَخْبَرتْه امرأتُه بقول أهل الإِفكِ قال: ﴿مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ﴾ (^٤).\n_________\n(^١) الشامي، وثقه الدارقطني وقال ﵀: لا بأس به. وذكره ابن حبان في الثقات، وقال ابن حجر: صدوق يخطئ.\nملحوظة: جاء في حاشية المحقق على تهذيب الكمال: أن الدارقطني قال ضعيف وأحال إلى العلل -مخطوط- ولما رجعت إلى العلل المطبوع (٧/ ١١٧ - ١١٨) ذكر الإختلاف على عطاء الخراساني وذكر جملة من الرواة ثم قال وجميع من يرويه عن عطاء ضعيف لا يمكن الحكم بقوله. اهـ.\nوهذا الإطلاق قد يحمل على أكثر الرواة أو غير ذلك من الإحتمالات التي لا يمكن بها أن ندفع تصريح التوثيق المتقدم عن الداقطني، أو يقال بأن للدارقطني قولان في الراوي، والله أعلم.=\n\n⦗٣١٤⦘\n= انظر: الثقات (٨/ ٣٠٨)، الجرح (٤/ ٣٤٦)، تهذيب الكمال (١٢/ ٥٢٤)، التقريب (صـ ٢٦٧).\n(^٢) سورة النور (آية ١١).\n(^٣) كذا في الأصل.\n(^٤) تقدم تخرج الحديث برقم (٢١١٥٥).","vol":"21","page":313},{"text":"١٢١٥٨ - حدَّثنا أبو إبراهيم الزهري (^١)، حدَّثنا يحيى بن سليمان، أخبرنا ابن وهب، ح.\nوحدَّثنا أبو علي بن شاكر (^٢)، حدَّثنا حرملة، حدَّثنا ابن وهب، أخبرني\n\n⦗٣١٥⦘\nعمرو بن الحارث، عن ابن أبي هلال -يعني: سعيد-، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة قالت: إنّ الذي قيل فيه ما قيل يعني: صفوان بن المُعَطِّل (^٤) - لماّ بلغه الحديث الذي قيل فيه قال: \"واللهِ ما كشفتُ امرأة قطُّ حلالًا ولا حرامًا\". ثمَّ قُتِل شهيدا في سبيل الله.\nقال سعيد: زاد حرملة: يقال: إنَّه رجلٌ من بني سُليم (^٥).\n_________\n(^١) هو أحمد بن سعيد بن إبراهيم -تقدم-.\n(^٢) السمرقندي -تقدم-.\n(^٣) ابن الزبير وهو موضع الالتقاء.\n(^٤) هو صفوان بن المعطل بن رُبيعة -بالتصغير- بن خزاعي بن محارب بن مرة بن فالج بن ذكوان السلمي ثم الذكواني كما في (الإصابة ٣/ ٤٤٠)، وجاء في رواية معمر عن الزهري (في صحيح مسلم التوبة ٥٦): صفوان بن المعطل السلمي ثم الذكواني.\n(^٥) تقدم تخريجه برقم (٢١١٥٣).\nفائدة الاستخراج: جاء في رواية مسلم \"وقد بلغ الأمر ذلك الرجل\" مبهمًا، وجاءت تسمية عند المصنف وبيان نسبه وهذه التسمية في هذا الموضع من طريق هشام بن عروة عن أبيه محل نظر لأن الحديث جاء من طريق حماد بن سلمة عن هشام بن عروة عن أبيه -به- وقال في آخره: وكان عروة لا يسميه. (أخرج هذا الطريق الطبراني في المعجم الكبير ٢٣/ ١٢٩ رقم ١٦٦).","vol":"21","page":314},{"text":"١٢١٥٩ - ز- حدَّثنا أبو خيثمة علي بن عمرو بن خالد المصري (^١)، حدَّثنا أبي (^٢)، حدَّثنا عَتَّاب بن بَشير (^٣)، عن خُصيف (^٤)،\n\n⦗٣١٦⦘\nعن مِقسم (^٥)، عن عائشة قالت: \"دخلت (^٦) عليَّ أمُّ مِسْطَح فخرجتُ إلى حَشٍ (^٧) إلى حاجة، فوطِيَتْ أمُّ مِسْطَح على عظمٍ أو شوكة، فقالت: تعِس مِسْطَح. فقلت: بِئس ما قلتِ. ابنُك، ورجلٌ من أصحاب رسول الله ﷺ! فقالت: أشهدُ أنَّك من الغافلات المؤمنات. أتدرين ما قد طَارَ عليك؟ قالت: لا واللهِ. قالت: متى عهدُ رسول الله ﷺ بك؟ فقلت: رسول الله ﷺ يصنع في أزواجه ما أحَبَّ، يُدني من أحَبَّ منهنَّ ويُرجي من أحَبِّ. قالت: فإنّه طِيْرَ عليك كذا وكذا. قالت: فخررتُ مغشيةً عليَّ. فبلغ أُمَّ رُومان أميّ. فلمّا بلغها أنَّ عائشة قد بلغها الأمر أتتني فحملتني، فذهبت بي إلى بيتها. فبلغَ رسول الله ﷺ قد بلغها الأمر.\n\n⦗٣١٧⦘\nفجاء إليها فدخل عليها وجلس عندها\". وذكر الحديث (^٨).\nغريبٌ (^٩)، لا يوجد له في الدنيا إلاّ بهذا الإسناد (^١٠).\n_________\n(^١) لم أقف عليه، وقد توبع: تابعه أخوه محمد بن عمرو بن خالد عند الطبراني في المعجم الكبير (٢٣/ ١١٧ رقم ١٥٢).\n(^٢) هو عمرو بن خالد الحراني ثم المصري.\n(^٣) الجزري، وثقه ابن معين، وقال النسائي ليس بذاك، وقال ابن حجر: صدوق يخطئ.\nانظر: الجرح (٧/ ١٢)، تهذيب الكمال (١٩/ ٢٨٧)، التقريب (صـ ٣٨٠).\n(^٤) -مصغر- ابن عبد الرحمن الجزري: وثقه ابن معين وأبو زرعة والعجلي، وضعفه أحمد=\n\n⦗٣١٦⦘\n= والنسائي، وقال أبو حاتم: صالح يخلط وتكلم في سوء حفظه.\nوقال ابن حجر: صدوق سيئ الحفظ خلط بآخره ورمي بالإرجاء.\nانظر: الجرح (٣/ ٤٠٣)، تهذيب الكمال (٨/ ٢٥٧)، التقريب (١٩٣).\n(^٥) -بكسر أوله- ابن بجرة، أبو القاسم مولى ابن عباس. (التقريب صـ ٥٤٥).\n(^٦) جاء في الأصل \"دخل\" ووضع عليها في الأصل: (صـ) ليُشير إلى صحتها كذلك دون\nمعناها، والمثبت \"دخلت\" وهو كذلك في رواية الطبراني في المعجم الأوسط (٦/ ٢٧٠ رقم ٦٣٨٩)، والكبير (٢٣/ ١١٧) عن شيخه محمد بن عمر بن خالد عن أبيه به.\n(^٧) بالفتح، وهو موضع قضاء الحاجة، وأصله من الحش وهو البستان لأنهم كانوا كثيرا ما يتغوطون في البساتين. (انظر: النهاية ١/ ٣٩٠).\nملحوظة: جاء هذا السياق عند المصنف وكذلك الطبراني في المعجم الأوسط (٦/ ٢٧٠) بمثل لفظ المصنف، وأما في المعجم الكبير (٢٣/ ١١٧) فجاءت اللفظة: \"حير عاد\" ولم يتبين لي معناها، واخشى أنها تصحيف، وجاء اللفظ في مجمع الزوائد (٩/ ٢٢٩) \"فخرجت، لحاجة إلى حش\".\n(^٨) هذا الحديث مما تفرد به المصنف -من هذا الوجه-.\nوقد رواه الطبراني في المعجم الكبير (٢٣/ ١١٧ رقم ١٥٢)، والأوسط (٦/ ٢٧٠ رقم ٦٣٨٩)، من طريق محمد بن عمرو بن خالد عن أبيه به.\nوقد أعل الإمام أبو عوانة هذه الرواية لما فيها من المخالفات والزيادات التي لم ترد في الطرق الصحيحة عن عائشة.\n(^٩) هذا يفهم منه التضعيف لهذه الرواية والتفرد بها، وبيان ذلك:\n١ - ضعف الإسناد حيث أن عتاب بن بشير وخصيف فيهما ضعف، وقد تفردا بهذه الرواية، وقال الإمام الطبراني ﵀: لم يرو هذا الحديث عن مقسم إلا خصيف تفرد به عتاب بن بشير ا. هـ. (المعجم الأوسط ٦/ ٢٧٢).\n٢ - المخالفة في لفظه للروايات الصحيحة عن عائشة من طريق الحفاظ الذين عُرفوا بالرواية عنها كعروة وعلقمة وأبي سلمة وسعيد بن المسيب وغيرهم، فخالفهم مقسم مولى ابن عباس، فأتى بألفاظ لم يأت بها الحفاظ وهو أقل منهم درجة في الحفظ والإتقان لحديث عائشة والله أعلم.\nوقد حكم الإمام أحمد على رواية عتاب عن خصيف بأنها منكرة، وقال الإمام أحمد: وما أرى إلا أنها من قبل خصيف.\nانظر: الجرح (٧/ ١٣)، تهذيب الكمال (١٩/ ٢٨٧ - ٢٨٨) وهذا يؤيد تضعيف المصنف لهذه الرواية.\n(^١٠) وهذا مما يدل على سعة إطلاع المصنف رحمه الله تعالى على الروايات ومخارجها لهذا الحديث.","vol":"21","page":315},{"text":"١٢١٦٠ - ز- حدَّثنا أبو بكر أحمد بن زهير بن حرب، حدَّثنا خالد بن خِداش، حدَّثنا حماد بن زيد، عن أيوب، عن ابن أبي مُليكة، عن\n\n⦗٣١٨⦘\nعائشة قالت: \"لمّا بلغني ما بلغني، أردتُ أن أذهب إلى القليب، فأرمي بنفسي فيه\" (^١).\n_________\n(^١) هذا الحديث بهذا اللفظ من زيادات المصنف ﵀، وإسناده صحيح.\nوأخرجه أيضًا الطبراني (المعجم الكبير ١١/ ١٢١ رقم ١٥٧) قال حدثنا أحمد ابن القاسم بن مساور الجوهري حدثنا خالد بن خداش به.\nقال الحافظ ابن حجر: إسناده صحيح (الفتح ٨/ ٣٢٢).","vol":"21","page":317},{"text":"١٢١٦١ - ز- حدَّثنا أبو داود الحرّاني، حدَّثنا أبو الوليد (^١)، حدَّثنا أبو عَوانة، ح.\nوحدَّثنا النَّهرتِيريُّ (^٢)، حدَّثنا أحمد بن عَبْدة، حدَّثنا أبو عَوانة، عن عمر بن أبي سلمة، عن أبيه (^٣)، عن عائشة قالت: رُميتُ بما رُميتُ به وأنا غافلة، حتَّى بلغني بعد ذلك. فبينما رسول الله ﷺ-عندي جالسٌ إذ أُوحِي إليه، وكان إذا أوحِيَ إليه أخذته شبه السُّبات، فلمّا سُرِّي عنه مسح وجهه، وتلا: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ﴾ إلى قوله ﴿مُبَرَّءُونَ مِمَّا يَقُولُونَ﴾ (^٤) \". هذا لفظ النَّهرتِيري.\nوقال أبو داود في حديثه: \"وأنا غافلةٌ، فبلغني ذلك ضُحى، فبينا رسول الله ﷺ عندي جالسٌ\". وقال أيضا: مسح وجهه، وقال: \"أبشِري\n\n⦗٣١٩⦘\nفقلت بحمد الله لا بحمدك (^٥).\n_________\n(^١) هشام بن عبد الملك الطيالسي.\n(^٢) هو يعقوب بن عبيد.\n(^٣) هو أبو سلمة بن عبد الرحمن بن عوف.\n(^٤) سورة النور (آية ٢٣ - ٢٦).\n(^٥) الحديث تفرد به المصنف بهذا اللفظ -وإسناده حسن-، وقد أخرجه الطبراني (المعجم الكبير ٢٣/ ١٢١ رقم ١٥٦) من طريق يحيى الحماني عن أبي عوانة- الوضاح- به، وكذلك أخرجه الطبري (في تفسير سورة النور آية ٢٣ (جـ ٩/ ٢٩٠) من طريق أحمد بن عبدة الضبي عن أبي عوانة به.","vol":"21","page":318},{"text":"١٢١٦٢ - حدَّثنا ابن الفرجي (^١)، حدَّثنا ليث بن حمّاد (^٢)، وسليمان بن أيوب (^٣)، قالا: حدَّثنا أبو عَوانة، عن عمر بن أبي سلمة، عن أبيه، عن عائشة (^٤)، عن النَّبيِّ ﷺ حديث الإِفكِ (^٥).\n_________\n(^١) هو محمد بن يعقوب الفرجي.\n(^٢) أبو عبد الرحمن الصفار البصري، ترجم له الخطيب في تاريخ بغداد ثم قال: وكان صدوقًا.\nانظر: تاريخ بغداد (١٣/ ١٦).\n(^٣) لعله أبو أيوب صاحب البصري، قدم بغداد وحدث بها. قال ابن معنِن: ثقة صدوق حافظ معروف. (انظر: تاريخ بغداد ٩/ ٤٨، تهذيب التهذيب ٤/ ١٧٣).\n(^٤) أم المؤمنين، وهي موضع الالتقاء.\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"21","page":319},{"text":"١٢١٦٣ - حدَّثنا أبو محمد يحيى بن سافري (^١)، حدَّثنا زكريا بن عَدي، حدَّثنا المُحاربي (^٢)، عن أبي سعد البَقَّال (^٣) قال: قلت\n\n⦗٣٢٠⦘\nلعبد الرحمن بن الأسود: هل كان أبوك فيما يدخل على عائشة [يسألها] (^٤) عن أمرها؟ قال: نعم. قال (^٥): قلت لها: يا أمَّ المؤمنين أو يا أمَّتاه أخبريني كيف كان أمرُكِ؟ قالت: \"ما أخبرك يا بُنيّ، تزوجني رسول الله ﷺ وعليّ أحوف، (^٦)، وأنا صبيّة بنت لستِّ سنين، ولا عندي شحمٌ ولا لحمٌ ولا ما يرغب فيه الرّجال، أخوضُ في ماء المطر بمكة. فلمّا بلغني أنَّه تزوجني ألقى الله عليَّ الحياء. ثمَّ إنّ رسول الله ﷺ هاجر وأنا معه قد حمُلتُ إليه، فدخل بي وأنا بنت تسع سنين. ثم إنّ رسول الله ﷺ سار مسيرًا، فخرجت معه، كنت في حِدَاجَةٍ لي -يعني: الهودج.- عليها ستور، وأنا\n\n⦗٣٢١⦘\nخفيفة، فإذا جلستُ فيها احتملوها، وأنا فيها فشدُّوها على ظهر البعير، فخرجتُ لحاجتي، ثمَّ رجعت، فإذا هم قد أذنوا بالرَّحيل، فجلستُ في الحِداجة قد رأوني حين حرّكت الستور، فضربت بيدي إلى صدري فإذا أَنا قد نسيت قِلادةً كانت عليَّ من جَزْع (^٧) حيثُ كُنتُ، فخرجتُ مُسرعةً في طلبها، فرجعت فإذا القوم قد ساروا، وإذا أنا لا أرى إلا الغُبار من بعيد، وإذا هم حملوا الحِداجة، فحملوها على ظَهر البعير وهم يَرون أَنِّي فيها؛ لِمَا رَأوا من خِفَّتي. وإذا أَنا برجلٍ آخذ برأس بعيره. فقلت من الرّجُل؟ فقال: صفوان بن المُعَطِّل. أأمَّ المؤمنين؟ قلت: نعم. قال: إِنَّا لله وإنّا إليه راجعون. فقلت: أدبِر بوجهِك وَطَأ ذراع بعيرك حتَّى أركب. قال: أفعلُ ونِعمةُ عينٍ وكرامة. قالت: فركبتُ فأتينا النِّاس\". وذكر الحديث (^٨).\n\n⦗٣٢٢⦘\n[كان في الأصل قد كتب تمام هذا الحديث وبعده حديثان، قد قرأتُ ذلك ولم أكتبه، أحدهما: عن الشيباني، عن أشياخه، عن عائشة. والآخر: عن خُصيف، عن مِقسم، عن عائشة] (^٩).\n_________\n(^١) هو يحي بن إسحاق بن إبراهيم بن سافري.\n(^٢) هو عبد الرحمن بن محمد بن المحاربي (كما في إسناد الطبراني في المعجم الكبير ٢٣/ ١١٨ رقم ١٥٣).\n(^٣) هو سعيد بن المرزبان.\n(^٤) ما بين معكوفتين ساقط من الأصل، ومثبت في إسناد المصنف كما في (إتحاف المهرة ١٦/ ١٠٢٨ رقم ٢١٥٤٩).\n(^٥) القائل هو الأسود بن يزيد النخعي، وهو الذي يروي هذا الحديث عن أم المؤمنين عائشة ﵂، كما جاء التصريح به في رواية الطبراني (٢٣/ ١١٨ رقم ١٥٣).\n(^٦) هذا هو الصواب كما في المتن المثبت في إتحاف المهرة (١٦/ ١٠٢٧ رقم ٢١٥٤٩)، وهو كذلك في رواية الطبراني في المعجم الكبير (٢٣/ ١٣٠ رقم ١٥٤) من طريق أبي سعيد الأعور عن عبد الرحمن بن الأسود به.\nوجاء في الأصل \"حدل\" وهو خطأ.\nوالحوف: -جاء تفسيره في رواية الطبراني- قال: والحوف شيء يصنعه الأعراب -[وفي المطبوع من المعجم الأعراف وهو خطأ مطبعي]- على الصبيان من سور يلبسه الأعراب أبنائهم. اهـ.\nوجاء تفسيره في النهاية (١/ ٤٦٢) ثوب لا كمين له تلبسه الصبية، وقيل سيور تشدها الصبيان عليهم. ا. هـ\n(^٧) بفتح الجيم وإسكان الزاي: خرز يماني في سواده بياض كالعروق. (وجاء في رواية معمر عن الزهري في صحيح مسلم التوبة: ٥٦): جزع ظفار، وظفار قرية في اليمن. انظر: (شرح صحيح مسلم للنووي ١٧/ ١٥٧) فتح الباري (٨/ ٣١٣)، التوضيح لابن الملقن (١٦/ ٥٧٠).\n(^٨) الحديث الوارد في قصة الإفك تقدم تخريجه تحت حديث رقم (٢١١٤٩).\nفائدة الإستخراج: ما جاء في رواية الأسود بن يزيد عن عائشة من زيادات في صدر الحديث ليست في روايات مسلم في صحيحه.\nوهذه الزيادات في إسنادها ضعف لأن مدارها على أبي سعد البقال وهو ضعيف كما قال الهيثمي في مجمع الزوائد (٩/ ٢٣٠).\n(^٩) ما بين المعكوفتين من كلام الناسخ رحمه الله تعالى، وهذا يدل على ضبطه وإتقانه لنسخ هذا الكتاب العظيم. والحديثان اللذان لم يكتبهما وأشار إليهما:\nالأول: حديث الشيباني عن أشياخه عن عائشة:-\nوقد ساق الحافظ ابن حجر إسناده ومتنه:\nقال الإمام أبو عوانة ﵀: حدثنا أبو محمد يحيى بن سافري، حدثنا زكريا بن عدي، حدثنا المحاربي عن الشيباني عن أشياخه عن عائشة ﵂ قالت: \"نزلت فيّ أياتٍ كادت الأمة أن تهلك فِيّ، فبرأني الله، وجعلني طيبة لطيب، وأعد لي مغفرةً وأجرًا عظيمًا\". (إتحاف المهرة ١٧/ ٦٨٣ رقم ٢٣٠٣٩).\nوالشيباني هو سليمان بن أبي سليمان أبو إسحاق الشيباني:\nوالحديث بهذا اللفظ يعتبر من زيادات المصنف، وقد تفرد ول من هذا الوجه، وفي إسناده ضعف بسبب الإبهام في شيوخ أبي إسحاق الشيباني والله أعلم.\nالحديث الثاني: حديث خصيف عن مقسم عن عائشة ﵂.\nوقد تقدم هذا الحديث بإسناده ومتنه (رقم ٢١٥٩) وليس عند المصنف رواية مقسم عن عائشة في قصة الإفك إلا إسناد واحد ومتن واحد -وهو المتقدم- (وانظر: إتحاف المهرة ١٧/ ٥٧٢ رقم ٢٢٨١٦).","vol":"21","page":319},{"text":"١٢١٦٤ - حدَّثنا محمد بن النعمان بن بشير المقدسي، حدّثنا\nقاسم بن يزيد بن عوانة (^١)، حدَّثنا يحيى بن كثير (^٢)،\n\n⦗٣٢٣⦘\nعن عبد الرحمن بن إسحاق، عن الزهري، عن أبي سلمة، وسعيد بن المسيب، وعبيد الله بن عبد الله جميعهم، عن عائشة قالت: كنّ النِّساءُ لم يهبِلن (^٣) مُثقَّلة -أي لم يسمنّ-، كما يَهْبِلنّ بعد بالسّويقِ، فأَتوا على هودجي فحملوه، [يحسبوني فيه] (^٤) لحداثتي وخِفَّتي، فشدّوه على البعير وساقوه مع الإبل، وكان صفوان بن المُعَطِّل الذَّكواني قد رآني قبل الحجاب، فأتى علىِّ وأنا نائمة، فواللهِ ما استيقظتُ إلّا باسترجاعه. وذكر الحديث بطوله (^٥) (^٦).\n_________\n(^١) هو أبو صفوان القاسم بن يزيد بن عوانة الكلبي -هكذا في الرواة عن يحيى بن كثير في تهذيب الكمال (٣١/ ٥٠٢) - ولم أقف على ترجمته.\n(^٢) أبو النضر صاحب البصري، ضعفه أكثر الأئمة كابن معين وأبي حاتم والدارقطني وابن حجر =\n\n⦗٣٢٣⦘\n= وغيرهم. (انظر: الجرح ٩/ ١٨٢)، تهذيب الكمال (٣/ ٥٠٢)، التقريب (ص ٥٩٥).\n(^٣) المهبل الكثير اللحم الثقيل الحركة من السمن. (انظر: فتح الباري ٨/ ٨١٤، التوضيح ١٦/ ٥٧١).\n(^٤) جاء في الأصل \"يحسبون لحداثتي\" وفوق نون \"صـ\" ولعل ما أثبت هو الصواب، وجاء في صحيح مسلم \"يحسبون أني فيه\".\n(^٥) تقدم تخريجه برقم (٢١١٥٩).\nوذكر أبي سلمة من طريق الزهري تفرد به يحيى بن كثير عن عبد الرحمن بن إسحاق.\nويحيى ضعيف كما تقدم، والمحفوظ من الروايات الكثيرة الصحيحة عن الزهري أنه يرويه عن شيوخه الأربعة علقمة وسعيد وعبيد الله وعروة -كما تقدم-.\n(انظر: التعليق على حديث رقم: ١٢١٥٥).\n(^٦) كتب في الأصل بعد الحديث: (حديث محمد بن النعمان هذا مكتوب عليه: ما كان في نسخة القُشيري وكان في نُسخة البيهقي. قلت: ولا أدري هو داخل في سماع شيخنا أم لا؟ وقد قرأته إنْ صحَّ سماعه!).","vol":"21","page":322},{"text":"١٢١٦٥ - ز- حدَّثنا ابنُ أبي خَيثمة، وأبو بكر أحمد بن إسحاق\n\n⦗٣٢٤⦘\nالوزان (^١)، قالا: حدَّثنا خالد بن خِداش، حدَّثنا حماد بن زيد، عن أيوب، عن ابن أبي مُليكة قال: قالت عائشة: لمّا تكلَّم النَّاس في الإِفكِ، هممتُ أن أذهب فأُلقي نفسي في القَلِيب (^٢).\n_________\n(^١) هذا هو الصواب وقد تقدمت ترجمته تحت حديث رقم (٢٦٨٩)، وجاء في الأصل: الوراق، وفي إتحاف المهرة (١٧/ ٤٣)، جاء ذكر اسمه دون نسبه.\n(^٢) تقدم هذا الحديث برقم (٢١١٦٠) بإسناده ومتنه، وزاد هنا ذكر شيخه أبي بكر أحمد بن إسحاق الوزان.","vol":"21","page":323},{"text":"١٢١٦٦ - ز- حدَّثنا هلال بن العلاء، حدَّثنا مسلم بن إبراهيم، عن مالك بن مِغْول، عن أبي حُصين (^١)، عن مجاهد، عن عائشة قالت لما نزل عُذرُها: قَبَّل أبو بكر رأسها. فقالت: ألا عذرتني؟ فقال: أيُّ سماء تُظِلُّني وأيُّ أرضٍ تُقِلُّني إذا قلت ما لا أعلم (^٢).\n_________\n(^١) هو عثمان بن عاصم بن حصين الاسدي.\n(^٢) هذا الأثر من زيادات المصنف ورجاله تقات.\nولم أقف عليه عند غير المصنف، وقد جاء بنحو هذا الأثر من طريق أبي معمر عن أبي بكر قال: \"أي سماء تظلني وأي أرض تقلني إذا قلت في كتاب الله بغير علم\" أخرجه ابن عبد البر (جامع بيان العلم وفضله ٢/ ٨٣٣ - ٨٣٤ رقم ١٥٦١) -بسند حسن- ثم قال ابن عبد البر وذكر مثل هذا عن أبي بكر الصديق وميمون بن مهران وعامر الشعي وابن أبي مليكة. ا. هـ\nوانظر أيضًا: الدر المنثور (١٥/ ٢٥١ ت: التركي).","vol":"21","page":324},{"text":"١٢١٦٧ - ز- حدَّثنا عبد البر (^١) بن عبد العزيز أبو قيس الحرّاني\n\n⦗٣٢٥⦘\nبمصر، حدَّثنا عبد الله بن جعفر، حدَّثنا عبد الله بن المبارك، عن مالك بن مِغْول بإسناده مثله (^٢).\n_________\n(^١) كذا في الأصل هذا هو الصواب، وقد تقدمت ترجمته (انظر حديث ٣٥٢) وجاء في =\n\n⦗٣٢٥⦘\n= إتحاف المهرة (١٧/ ٥١٢) عبد الله، وهو خطأ.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":324},{"text":"١٢١٦٨ - ز- حدَّثنا علي بن حرب، حدَّثنا محمد بن فضيل، عن حُصين (^١)، عن أبي وائل (^٢)، عن مسروق قال: سألتُ (^٣) أُمَّ رُومان (^٤)، وهي أمُّ عائشة، إذ قيل لها ما قيل، فأنزل الله ﷿ عذرها؟ فقالت: بينا أَنا وعائشة جالستين إذ ولجت علينا امرأة من الأنصار وهي تقول: فعل الله بفُلان كذا وكذا. قالت عائشة: لمَ؟ قالت: إنّه فيمن حدّث الحديث. قالت: أيُّ حديثٍ؟ فأخبَرَتْها (^٥). قالت: أفسمِع ذلك النَّبِيّ ﷺ، وأبو بكر؟ قالت: نعم. فخرَّت مغشيًا عليها، فما قامت إلّا وعليها حُمَّى\n\n⦗٣٢٦⦘\nبنَافِضٍ (^٦). وجاء النَّبِيُّ ﷺ فقال: \"ما لهذه؟ \". قلنا: حُمَّى أخذتها. قال: \"لعلَّه من أجلِ حديث تُحُدِّث به؟ \". فقعدتْ فقالت: واللهِ لئن حلفتُ لا تُصدِّقوني، ولئن اعتذرتُ لا تعذروني. فمثلي ومثلكم مثل يعقوب وبنيه، ﴿وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ (^٧). قالت: فانصرف النَّبِيّ ﷺ، وأنزل الله تعالى ما أنزل. فأتاها فأخبرها. فقالت: بحمد الله لا بحمد أحد (^٨).\nإلى هنا لم يخرِّجاه.\n_________\n(^١) ابن عبد الرحمن الواسطي. كما في (فتح الباري ٧/ ٥٠٢).\n(^٢) هو شقيق بن سلمة كما في (فتح الباري ٧/ ٥٠٢).\n(^٣) وفي رواية البخاري في صحيحه (رقم ٤١٤٧): حدثتني أم رومان.\n(^٤) بنت عامر الفراسية زوج أبي بكر الصديق وأم عائشة وعبد الرحمن، يقال اسمها زينب. (انظر: الإصابة ٨/ ٢٠٦، التقريب صـ ٧٥٦).\n(^٥) قال الحافظ ابن حجر ﵀: طرق حديث الإفك مجتمعة على أن عائشة ﵂ بلغها الخبر من أم مسطح، وفي هذا الحديث أنها سمعته من امرأة من الأنصار.\nوطريق الجمع بينهما: أنها سمعت ذلك أولًا من أم مسطح، ثم ذهبت لبيت أمها لتستيقن الخبر منها فأخبرتها أمها بالأمر مجملًا، ثم دخلت عليها الأنصارية فأخبرتها. (الفتح ٨/ ٣٢٣ بتصرف يسير).\n(^٦) أي برعدة شديدة. (انظر: النهاية ٥/ ٩٧).\n(^٧) سورة يوسف (آية ١٨).\n(^٨) هذا الحديث من زيادات المصنف على صحيح مسلم، وإسناده صحيح.\nوقد أخرجه البخاري في صحيحه في مواضع منها: (المغازي: باب حديث الإفك ٧/ ٥٠٠ رقم ٤١٤٣) من طريق أبي عوانة عن حصين به، وفي (الأنبياء: باب قول الله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ﴾ ٦/ ٤٨٢ رقم ٣٣٨٨) قال حدثنا محمد بن سلام أخبرنا ابن فضيل به.\nتنبيه: تكلم الخطيب البغدادي ﵀ في إسناد هذا الحديث -وتبعه غيره- بأن مسروقا لم يدرك أم رومان لأنها ماتت في زمن النبي ﷺ.\nوقد أجاب الحافظ ابن حجر ﵀ بما يدفع ذلك بأن الرواية في الصحيح ثابتة بالتصريح بالسماع، ثم بين أن الصحيح أن أم رومان تأخرت وفاتها بعد زمن النبي ﷺ.\nانظر: هدي الساري (٣٩٢)، فتح الباري (٧/ ٥٠٢)، التقريب (صـ ٧٥٦)، الإصابة (٨/ ٢٠٧).\nفائدة: لقد أطال الإمام أبو عوانة ﵀ في تتبع طرق حديث عائشة ﵂ -في قصة الإفك- وبيان ألفاظه، واختلاف مخارجه مما يدل على إمامته وسعة إطلاعه على طرق الحديث وألفاظه ﵀، وممن أجاد في تتبع ألفاظه وطرقه أيضًا الإمام الطبراني في المعجم الكبير (٢٣/ ٥٠ - ١٣٠) فرحمه الله وجميع علماء المسلمين وجمعنا بهم في جنات النعيم.","vol":"21","page":325},{"text":"١٢١٦٩ - حدَّثنا عليُّ بن سهل بن المغيرة، قال: حدَّثنا عَفَّانُ بن مُسلِم (^١)، قال: حدَّثنا حمَّاد بن سلمة، عن ثابت، عن أنس: \"أنَّ رجلا كان يُتَّهمُ بأُمِّ إبراهيم (^٢)، فبعثَ النَّبِىّ ﷺ عليًا ليقتُلَه، فذهب إليه فوجدَه في رَكيٍ (^٣) يتبرَّدُ فيه، فقال له عليٌّ: نَاولني يدك؟ فنَاوله، فجذبه فأخرجه، فإذا هو مَجْبُوبٌ ما لى ذكًرٌ. فأتى عليٌّ النَّبِيّ ﷺ فأخبره\" (^٤).\nحديث عزيز (^٥).\n_________\n(^١) الصفار وهو موضع الالتقاء.\n(^٢) هي مارية القبطية، أم ولد رسول الله ﷺ.\n(انظر: الإصابة ٨/ ١١١).\n(^٣) الركية هي البئر (انظر: النهاية ٢/ ٢٦١).\n(^٤) أخرجه مسلم في صحيحه (التوبة: باب براءة حرم النبي ﷺ من الريبة ٤/ ٢١٣٩ رقم ٥٩) حدثنا زهير بن حرب حدثنا عفان به.\nفائدة الإستخراج: تسمية عفان في الإسناد.\n(^٥) هذا الحديث تفرد به الإمام مسلم دون أصحاب الكتب الستة، وقد أخرجه الإمام أحمد (المسند ٣/ ٢٨١) حدثنا عفان به، وكذلك الحكم في المستدرك (٤/ ٣٩) من طريق عفان به.\nوللحديث شاهد عن علي ﵁: أخرجه الطحاوي في شرح مشكل الآثار (١٢/ ٤٧٤ رقم ٤٩٥٣)، وأبو نعيم في الحلية (٧/ ٩٢)، والبخاري في تاريخه (١/ ١٧٧) من طريق ابن إسحاق عن إبراهيم بن محمد بن علي عن آبيه عن جده به.\nوإسناده حسن، وقد صرح ابن إسحاق بالتحديث في إسناد البخاري في تاريخه (١/ ١٧٧). والله أعلم.","vol":"21","page":327},{"text":"<span data-type='title' id=toc-1499>بابُ بيانِ نِفاقِ عبد الله بن أبَيٍّ (^١)، ورأفَة النَّبيِّ ﷺ به، واستغفارِه له، وصلاتِه عليه، ونسخِ إباحةِ الصلاة على المنافِقين، والدليلِ على إباحةِ إِخراجِ الميِّتِ بعدما يُدخلُ حُفرَتَه، وإعادةِ الكَفنِ عليه </span>(^٢).\n_________\n(^١) هو عبد الله بن أبي بن مالك بن الحارث بن مالك بن سالم بن غنم بن عوف بن الخزرج. (جاء نسبه ضمن ترجمة ابنه عبد الله الصحابي ﵁، انظر: الإصابة ٤/ ١٥٥).\n(^٢) هذا الباب وما بعده مندرج تحت أبواب في \"المنافقين\"، وبهذا التبويب اعتمد الحافظ ابن حجر في إتحاف المهرة هذا التبويب في إحالاته لأحاديث الأبواب القادمة، (انظر على سبيل المثال: إتحاف المهرة ٤/ ٥٧٤، ٣/ ٢٨٩ رقم ٣٠٢٧، ٣/ ١٧٩ رقم ٢٧٧٥)، وهو الموافق (كتاب صفات المنافقين وأحكامهم في صحيح مسلم (٤/ ٢١٤٠).","vol":"21","page":328},{"text":"١٢١٧٠ - حدَّثنا سَعْدان بن نَصر، قال: حدَّثنا سفيان بن عُيينة (^١)، عن عمرو بن دينار، سمع جابر بن عبد الله يقول: \"أتى رسول الله ﷺ قَبْرَ عبد الله بن أُبيٍّ بعدما أُدخل حُفرته، فأمر به فأُخرِج، فوضعهُ على رُكبتيه أو فخِذيه، فنَفثَ عليه من رِيقِه، وأَلبسَه قميصه\" فالله أعلم (^٢).\n_________\n(^١) موضع الالتقاء هو سفيان بن عيينة.\n(^٢) أخرجه البخاري في صحيحه (الجنائز: باب الكفن في القميص … ٣/ ١٦٥ رقم ١٢٧٠) حدثنا مالك بن إسماعيل حدثنا ابن عيينة به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٠ رقم ٢) من طرق عن ابن عيينة به.\nفائدة الإستخراج: جاء لفظ المصنف: \"فأمر به فأخرج\" مبينًا للفظ رواية مسلم =\n\n⦗٣٢٩⦘\n= \"فأخرج من قبره\".","vol":"21","page":328},{"text":"١٢١٧١ - حدَّثنا الدَّبريُّ، عن عبد الرزاق، عن ابن عُيينة (^١)، عن عَمرو بإسناده مثله (^٢).\n_________\n(^١) هو سفيان بن عيينة، وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه برقم (٢١١٧٠).","vol":"21","page":329},{"text":"١٢١٧٢ - حدِّثنا السُّلميُّ، قال حدَّثنا عبد الرزاق (^١)، أخبرنا ابن جُريج، قال: أخبرني عمرو بن دينار قال: سمعت جابر بن عبد الله يقول: جاء رسول الله ﷺ إلى عبد الله بن أبي بعدما أُدخِل حُفرتَه. فذكر مثل حديث سفيان (^٢).\n_________\n(^١) ابن همام الصنعاني وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤١ رقم ٢ مكرر) قال حدثنا أحمد بن يوسف حدثنا عبد الرزاق به.\nوتقدم تخريج البخاري للحديث (انظر ما تقدم برقم ٢١١٧٠).","vol":"21","page":329},{"text":"١٢١٧٣ - أخبرنا محمدُ بن مُحرِز، قال: حدَّثنا أبو أُسامة (^١)، قال: حدَّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر قال: لمّا مات عبد الله بن أبي بن سَلول، جاء ابنُه (^٢) إلى رسول الله ﷺ فسأله أن يُعطيه قميصه يُكفَّن فيه. فأعطاه. ثمَّ سأله أن يُصلِّي عليه. فقام رسول الله ﷺ ليُصلِّي عليه. فأَخذَ عمر بثوبه، فقال: يا رسول الله أتُصلِّىِ عليه! وقد نهاكَ الله أنْ\n\n⦗٣٣٠⦘\nتُصلّيَ عليه! فقال رسول الله ﷺ إنّمَا خيَّرني الله فقال: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً﴾ (^٣)، وسأزيد على سبعين. فقال عمر: إنَّه مُنافق! فصلَّى عليه. فأَنزل الله: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ (^٤) (^٥).\n_________\n(^١) هو حماد بن أسامة، وهو موضع الالتقاء.\n(^٢) هو الصحابي الجليل عبد الله بن عبد الله بن أبي ﵁. (انظر الإصابة ٤/ ١٥٥).\n(^٣) سورة التوبة (آية ٨٠).\n(^٤) سورة التوبة (آية ٨٤).\n(^٥) أخرجه البخاري في صحيحه (التفسير: باب قول الله تعالى: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ﴾ ٨/ ١٨٤ رقم ٤٦٧٠) قال حدثنا عبيد بن إسماعيل عن أبي أسامة به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤١ رقم ٣) قال حدثنا أبو بكر بن أبي شيبة حدثنا أبو أسامة به.","vol":"21","page":329},{"text":"١٢١٧٤ - حدَّثنا عبد الرحمن بن محمد بن منصور البصري، قال: حدَّثنا يحيى بن سعيد القطّان (^١)، قال: حدّثني عبيد الله، عن نافع، عن ابن عمر، أنّ عبد الله بن أبي لمّا تُوفي جاء ابنه إلى رسول الله ﷺ، فقال: اعطِني قميصك أُكَفِّنه فيه، وصلِّ عليه، واستغفر له؟ فأعطاه قميصه، ثمَّ قال: آذنّي به حتّى أُصلِّي عليه. فآذنه. فلمّا أراد أن يُصلي عليه، جذبه عمر، وقال: أليس قد نهَاك أن تُصلِّيَ على المُنافقين؟ فقال: أَنَا بين خَيرتين. قال: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾. فصلَّى عليه. فنزلت هذه الآية: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ\n\n⦗٣٣١⦘\nمِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾. فترك النَّبِيّ ﷺ الصلاة عليهم (^٢).\n_________\n(^١) موضع الالتقاء هو يحيى القطان.\n(^٢) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤١ رقم ٤) قال حدثنا محمد بن المثنى وعبيد الله بن سعيد قالا حدثنا يحي وهو القطان به.\nوتقدم تخريج البخاري للحديث (انظر الحديث رقم ٢١١٧٣).\nفوائد الإستخراج:\n١ - تسمية يحيى في إسناد المصنف.\n٢ - ساق المصنف لفظ رواية يحيى القطان تامًا، واكتفى الإمام مسلم بسياق الإسناد ثم قال: -نحوه أي لفظ أبي أسامة-، وزاد قال: فترك الصلاة عليهم.","vol":"21","page":330},{"text":"١٢١٧٥ - حدَّثنا علي بن عبد العزيز (^١)، قال: حدَّثنا أبو عُبيد (^٢)، قال: حدَّثنا يحيى بن سعيد (^٣) بإسناده نحوه (^٤).\n_________\n(^١) البغوي.\n(^٢) هو القاسم بن سلام. (انظر تهذيب الكمال ٢٣/ ٣٥٤).\n(^٣) القطان وهو موضع الالتقاء.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":331},{"text":"١٢١٧٦ - حدَّثنا هلال بن العلاء، قال: حدَّثنا حسين بن عيّاش، قال: حدَّثنا زهير (^١)، عن أبي إسحاق أنّه سمع زيد بن أَرْقم، يقول: خرجنا مع رسول الله في سفر (^٢) أصاب النّاسَ فيه شِدَّةٌ، فقال عبد الله بن\n\n⦗٣٣٢⦘\nأبي -وأنا أسمعه- لأصحابه: لا تُنفِقوا على من عند رسول الله حتَّى ينفضُّوا من حوله. وقال: لئِن رجعنا إلى المدينة ليُخرِجَنَّ الأعزُّ منها الأذلَّ. فأتيتُ النَّبِيّ ﷺ فأخبرته بذلك. فأرسل إلى عبد الله بن أُبيّ، وسأله. فاجتهد يمينه ما فعل. فقالوا: كذبَ زيدٌ يا رسول الله. قال: فوقع في نفسي ما قالوا أشدّه، حتى أَنزل الله ﷿ تصديقي، في: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ (^٣) \". قال: ودعاهم النَّبِيّ ﷺ ليَستغفِر لهم. فلوّو رؤوسهم. وقوله: ﴿كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ﴾ (^٤) \". قال: رجالًا أَجملَ شيءٍ (^٥).\n_________\n(^١) ابن معاوية كما في إسناد مسلم في صحيحه - وهو موضع الالتقاء.\n(^٢) جاء في رواية البخاري \"في غزاة\" قال الحافظ ابن حجر ﵀: وهذه الغزاة وقع في رواية محمد بن كعب عن زيد بن أرقم عند النسائي أنها غزوة تبوك، ويؤيده قوله في رواية زهير \"في سفر أصاب الناس فيه شدة\" وأخرج عبد بن حميد بإسناد صحيح عن =\n\n⦗٣٣٢⦘\n= سعيد بن جبير مرسلًا: \"أن النبي ﷺ كان إذا نزل منزلًا لم يرتحل منه حتى يصلي فيه، فلما كان غزوة تبوك نزل منزلًا فقال عبد الله بن أبي … فذكر القصة\" والذي عليه أهل المغازي أنها غزوة بني المصطلق وسيأتي في حديث جابر ما يؤيده ا. هـ (الفتح ٨/ ٥١٢، ٥١٧)، وانظر التعليق على حديث (١١٢٧٨) عند المصنف من المستخرج جـ ١٩/ ٤٣٧).\n(^٣) سورة المنافقون (آية ١).\n(^٤) سورة المنافقون (آية ٤).\n(^٥) أخرجه البخاري في صحيحه (التفسير: باب سورة المنافقين ٨/ ٥١٢ رقم ٤٩٠٠) من طريق إسرائيل عن أبي إسحاق به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٠ رقم ١) من طريق الحسن بن موسى عن زهير به.\nفائدة الإستخراج:\n١ - ليس في لفظ رواية المصنف قول زهير المدرج في رواية مسلم في صحيحه. =\n\n⦗٣٣٣⦘\n= ٢ - جاء لفظ المصنف: (فقالوا: كذب زيد) وعند مسلم \"فقال: كذب زيد\" ويؤيد لفظ المصنف ما جاء في رواية المصنف وكذلك رواية مسلم \"فوقع في نفسي مما قالوه\".","vol":"21","page":331},{"text":"١٢١٧٧ - حدَّثنا أبو أميّة، قال: حدَّثنا سُحيم (^١) شيخٌ من حرّان، حدَّثنا زهير بإسناده مثله (^٢).\n_________\n(^١) هو محمد بن القاسم الحراني -لقبه سحيم- وتقدمت ترجمته. (وانظر الجرح ٤/ ٣٠٤، ٨/ ٦٦).\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":333},{"text":"١٢١٧٨ - أخبرنا محمد بن يحيى (^١) في انتِخَابِ أبي زكريا الأعرج (^٢) عليه، قال: أخبرنا عبد الرزاق (^٣)، ح.\nوذكر محمد بن عبيد الكوفي (^٤)، قال: حدَّثنا عبد الرزاق بن عمر (^٥)،\n\n⦗٣٣٤⦘\nقال: حدَّثنا يحيى بن زكريا (^٦)، عن الأعمش، عن عمرو بن مُرَّة، عن عبد الرحمن بن أبي ليلى، عن زيد بن أَرْقم، قال: لمّا قال ابنُ أبي ما قال. جئتُ إلى رسول الله ﷺ فأخبرته. فحلف ما قال. فجعلَ النَّاس يقولون: ما ذاك أن تجيء إلى رسول الله ﷺ بالكذب؟ حتَّى جلستُ في البيت، مخافةَ إذا رأوني قالوا: هذا الذي يكذِب. حتَّى أُنزِل: ﴿هُمُ الَّذِينَ يَقُولُونَ﴾ الآية (^٧).\nوقال محمد بن عُبيد: فلمّا نزلت: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾، بعث إليّ النَّبِيّ ﷺ فدعاني فقرأها علىَّ (^٨).\n_________\n(^١) هو الذهلي، وهو شيخ المصنف وهو الراوي عن عبد الرزاق عن همام الصنعاني. (انظر تهذيب الكمال ٢٦/ ٦١٧).\n(^٢) هو يحيى بن زكريا النيسابوري لقبه حيويه.\n(^٣) ابن همام الصنعاني.\n(^٤) علقه عن محمد بن عبيد -وهو شيخ المصنف- وتقدم موصولًا في الإسناد الأول.\n(^٥) البزيعي -بموحدة مفتوحة وزاي- الشروي، ذكره المزي في التهذيب وقال: روى عنه محمد بن عبيد بن عتبة الكندي، وقال: كان من خيار الناس، وذكره ابن حبان في المجروحين وقال: يقلب الأخبار ويسند المراسيل لا يجوز الإحتجاج به إذا انفرد. ا. هـ وذكره أيضًا في الثقات. وقال ابن حجر: صدوق.\nانظر: الثقات (٨/ ٤١٢)، المجروحين (٢/ ١٦٠)، تهذيب الكمال (١٨/ ٥١)، التقريب (صـ ٣٥٤).\nتنبيه: في سياق الإسنادين نلاحظ أن المصنف فرق بين عبد الرزاق بن عمر =\n\n⦗٣٣٤⦘\n= فسماه، وأهمل عبد الرزاق في الإسناد الأول بناءًا على المشهور أنه الصنعاني والراوي عنه الذهلي، ويشتركان (عبد الرزاق الصنعاني وابن عمر البزيعي) في الرواية عن ابن أبي زائدة.\nبينما نلاحظ أن الحافظ ابن حجر في سياقه لأسانيد أبي عوانة (إتحاف المهرة ٤/ ٥٩٤) نجد أهمل تسمية عبد الرزاق بن عمر، فأورده مهملا فيظن أنهما في الإسنادين شخص واحد فيتنيه.\n(^٦) ابن أبي زائدة -وقد جاء التصريح به في إتحاف المهرة (٤/ ٥٩٤) -.\n(^٧) سورة المنافقون (آية ٧).\n(^٨) تقدم تخريجه برقم (٢١١٧٦).\nوالحديث من هذا الوجه -من طريق عبد الرحمن بن أبي ليلى عن زيد بن أرقم- علقه البخاري في صحيحه تحت رقم (٤٩٠٢) ووصله النسائي في السنن الكبرى (رقم ١١٥٩٤)، والطبراني في المعجم الكبير (رقم ٤٩٧٩) من طريق يحيى بن زكريا بن أبى زائدة، عن الأعمش به. =\n\n⦗٣٣٥⦘\n= فوائد الإستخراج:\n١ - متابعة عبد الرحمن بن أبي ليلى لأبي إسحاق السبيعي في الرواية عن زيد بن أرقم.\n٢ - في حديث ابن أبي ليلى عن زيد مغايرة يسيرة في بعض ألفاظه.","vol":"21","page":333},{"text":"١٢١٧٩ - حدَّثنا أحمدُ بن يوسف السُّلميُّ، قال: حدَّثنا عمرُ بن عبد الوهاب الرِياحِي، قال: حدَّثنا المعتمر (^١) قال: حدَّثنا قُرّة (^٢)، عن أبي الزُّبير، عن جابر قال: قال رسول الله ﷺ: \"من يصعدُ ثنيّة المَرَارِ (^٣)، فإنَّه يُحطُّ عنه ما حُطَّ عن بني إسرائيل\". فكان أوّل من صعِدها خيلُنا خيلُ الخزرَج، حتَّى تتامَّ النَّاس بعدُ، فقال رسول الله ﷺ: \"كلُّكم مغفور له، إلّا صاحب الجمل الأحمر\". قال: فنظرنا فإذا أعرابيٌّ (^٤) على جمَلٍ يَنشُدُ ضالَّةً. فقلنا: تعالَ يستغفر لك رسول الله. فقال: واللهِ لئن أجِدُ ضالتي أحبَّ إليَّ من أن يستغفر لي صاحبُكم (^٥).\n_________\n(^١) ابن سليمان التيمي.\n(^٢) ابن خالد -كما في صحيح مسلم- السدوسي، وهو موضع الالتقاء.\n(^٣) الثنية في الجبل كالعقبة فيه، وقيل هو الطريق العالي فيه، والمرار -بضم الميم أو فتحها- وهذه الثنية عند الحديبية -قريبا من مكة- وكانت عقبة شاقة.\nانظر: شرح صحيح مسلم للنووي (١٧/ ١٨٤)، النهاية (١/ ٢٢٦).\n(^٤) قال القاضي: قيل هو الجد بن قيس المنافق. (انظر: شرح صحيح مسلم للنووي ١٧/ ١٨٤).\n(^٥) أخرجه مسلم في صحيحه (صفات المنافقين: ٤/ ٢١٤٤ رقم ١٢) من طريق معاذ العنبري عن قرة به.","vol":"21","page":335},{"text":"١٢١٨٠ - حدَّثنا أبو عبد الله المروزي (^١)، قال: حدَّثنا عبيد الله بن معاذ بن معاذ (^٢)، قال: حدَّثنا أبي عن قُرَّة، ح.\nوحدَّثنا أبو المثنَّى (^٣)، قال: حدَّثنا عمِّي (^٤)، قال: حدَّثنا أبي، حدَّثنا قُرَّة بإسناده نحوه (^٥).\n_________\n(^١) لعله أبو عبد الله محمد بن علي المروزي -وهو شيخ المصنف- وقد تقدمت ترجمته (انظر حديث رقم ٦٣٦٦).\n(^٢) العنبري -وهو شيخ مسلم في هذا الحديث- وهو موضع الالتقاء.\n(^٣) هو معاذ بن المثنى بن معاذ بن معاذ -كما في إتحاف المهرة (٣/ ٤٩٦).\n(^٤) هو عبيد الله بن معاذ العنبري، وهو شيخ مسلم في هذا الحديث وهو موضع الالتقاء.\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"21","page":336},{"text":"<span data-type='title' id=toc-1500>بابُ عددِ منافِقِي أصحاب العَقَبَةِ (^١)، وما جاءَ فِيْهِم.</span>\n_________\n(^١) صرح المصنف بأنهم منافقي أصحاب العقبة: والمراد بالعقبة هنا هي التي على طريق تبوك اجتمع المنافقون فيها للغدر برسول الله ﷺ في غزوة تبوك فعصمه الله منهم، وليست العقبة المشهورة التي كانت بها بيعة الأنصار ﵃. (انظر: شرح صحيح مسلم للنووي ١٧/ ١٨٣)، تكملة فتح الملهم ١٢/ ٨٢).","vol":"21","page":337},{"text":"١٢١٨١ - حدَّثنا أبو عُبيدة بن أبي هنَّاد (^١)، وأبو أميَّة، قالا: حدَّثنا أبو نُعيم، قال: حدِّثنا الوليد بن جمُيع (^٢)، قال: حدَّثنا أبو الطُّفيل (^٣)، قال: كان بين حُذيفة وبين رجلٍ بعضُ ما يكون، فقال: أَنْشُدك الله كم كان أصحاب العقبة؟ قال القوم: أخبِره عمّا سألك عنه. فقال الرّجل: كُنَّا نُخبَرُ أنَّهم أربعَ عشرة. فإن كُنتَ فيهم، فكانوا خمسَ عشرة. أشهدُ بالله أنَّ الاِثنى عشر منهم حربٌ لرسول الله ﷺ في الحياة الدنيا ويوم يقوم الأشهاد. وأمّا ثلاثةٌ (^٤) فعذرهم الله. قالوا: ما سمعنا منادي رسول الله ﷺ، ولا علِمنا ما يُريدُ (^٥).\n_________\n(^١) هو السري بن يحيى بن السري.\n(^٢) موضع الالتقاء هو الوليد بن جميع.\n(^٣) هو عامر بن واثلة ﵁.\n(^٤) أي من الخمسة عشر من أهل العقبة لأنهم لم يريدوا شرًا. (انظر: تكملة فتح الملهم ١٢/ ٨٣).\n(^٥) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٤ رقم ١١) من طريق أبي أحمد الكوفي عن الوليد بن جميع به.","vol":"21","page":337},{"text":"١٢١٨٢ - حدَّثنا أبو عُبيدة بن أخي هنّاد، والصغانيُّ، قالا: حدَّثنا\n\n⦗٣٣٨⦘\nأبو نُعيم، قال: حدَّثنا الوليد بن عبد الله بن جمُيع (^١)، قال: حدّثني أبو الطُّفيل، أنَّ حُذيفة قال: خرجَ رسول الله ﷺ في غزوة تبوك، فبلغه أنَّ في الماءِ قِلّة -الذي يَرِدْه- فأمر منادِيًا فنادى في النّاس: \"لا يسبِقني إلى الماءِ أحدٌ\". فأتى الماءَ وقد سبقَهُ قومٌ. \"فلعنهُم\" (^٢).\n_________\n(^١) موضع الالتقاء هو الوليد بن عبد الله بن جميع.\n(^٢) تقدم تخريجه في الحديث السابق، وهو تتمة للحديث السابق.\nفائدة الاستخراج: ساق المصنف حديث حذيفة مفرقًا، - وهو بإسناد واحد.\nففي الحديث السابق ساق خبر المنافقين، وفي هذا الحديث ساق خبر رسول الله ﷺ في غزوة تبوك، وفيه تسمية الغزوة التي وقع فيها هذا الخبر.\nوساقه مسلم ﵀ في سياق واحد.","vol":"21","page":337},{"text":"١٢١٨٣ - حدَّثنا يوسُف (^١) بن مسلم، وأبو حمُيد (^٢)، قالا: حدَّثنا حجاج (^٣)، قال: حدَّثنا شعبة (^٤)، عن قتادة، عن أبي نَضرَة، عن قيس بن عبّاد، قال: قلنا لعمّار: أرأيت هذا الأمر -يعني: قتالهَم- أرأيٌ رأيتُموه، فإنّ الرائي يُخطئ ويُصيب، أم عهدٌ عهدَه إليكم رسول الله ﷺ؟ قال: ما عهِد إلينا رسول الله ﷺ شيئا لم يعهده إلى النّاس كافَّة. وقال: إنّ رسول الله ﷺ قال: \"إنّ في أُمَّتي - قال شعبة: أحسبه\n\n⦗٣٣٩⦘\nقال: حدّثني حُذيفة:- اثنا عشرَ منافقا، لا يدخلون الجنّة، ولا يجِدون ريحها، حتّى يلِج الجملُ في سَمِّ الخِيَاط (^٥). ثمانيةٌ منهم تَكْفِيكَهم الدُّبَيْلَةُ (^٦) سِراج من نار -وقال أحدهما: شَرارٌ من نار-، يظهر في أكتافهم ينجُم (^٧) من ظُهورهم\" (^٨).\nرواه غُندر (^٩) كذا بالشّك، قال شعبة: أحسب أَنَّه قال: حدّثني حذيفة (^١٠): \"اثنا عشر منافقا\".\nوقدّم مسلم حديث شاذان (^١١) بلا شك، -رواه عن ابن أبي شيبة-، على حديث غُندر (^١٢).\n_________\n(^١) هو يوسف بن سعيد بن مسلم المصيصي.\n(^٢) هو أحمد بن أحمد بن المغيرة الأزدي.\n(^٣) ابن محمد المصيصي أبو محمد. (انظر تهذيب الكمال ٥/ ٤٥٤).\n(^٤) ابن الحجاج وهو موضع الالتفاء.\n(^٥) هو ثقب الابرة -وهو تعليق بالمحال بمعنى النفي- (انظر شرح صحيح مسلم للنووي ١٧/ ١٨٢، تكملة فتح الملهم ١٢/ ٨٠).\n(^٦) بضم الدال تصغير للدَبل (بفتح الدال) بمعنى الطاعون، وهي خراج ودمّل كبير تظهر في الجوف تقتل غالبًا. (انظر: النهاية ٢/ ٩٩، تكملة فتح الملهم ١٢/ ٨٠).\n(^٧) أي يظهر ويرتفع (انظر تكملة فتح الملهم ١٢/ ٨١).\n(^٨) اخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٣ رقم ١٠) من طريق محمد بن جعفر (غندر) عن شعبة به.\n(^٩) هو محمد بن جعفر -ومن طريقه أخرج مسلم الحديث كما تقدم-.\n(^١٠) كذا في صحيح مسلم -وهو الصواب- وجاء في الأصل (طائفة)، وهو خطأ. والله أعلم.\n(^١١) هو الأسود بن عامر وأخرج روايته مسلم في صحيحه كما سيأتي.\n(^١٢) سبب تقديم مسلم لرواية شاذان هو الجزم وعدم الشك: بأن عمارًا سمعه من حذيفة خالفه غندر -وهو أحفظ وأثبت في شعبة- وكتابه هو الحكم بين أصحاب شعبة. (انظر: شرح العلل لابن رجب ٢/ ٧٠٣) ووافقه أيصًا على الشك الحجاح بن محمد =\n\n⦗٣٤٠⦘\n= وقد تقدمت روايته برقم (١٢١٨٣).","vol":"21","page":338},{"text":"١٢١٨٤ - حدَّثنا سعيد بن مسعود (^١)، والصغانيُّ، وعمار (^٢)، قالوا: حدَّثنا شاذان الأَسود بن عامر (^٣)، قال: حدَّثنا شعبة بن الحجاج، عن قتادة، عن أبي نَضرَة، عن قيس، قال: قلنا لعمّار: أرأيتم صنيعكم هذا الذي صنعتم في أمر عليٍ، أرأيًا رأيتموه، أو شيئًا عهِده إليكم رسول الله ﷺ؟ فقال: ما عهد إلينا رسول الله ﷺ شيئًا لم يعهده إلى النّاس كافّة. لكنّ حذيفة أخبرني عن النَّبِيّ ﷺ، قال: قال النَّبِيّ ﷺ: \"في أصحابي اثنا عشر مُنافقا. فيهم ثمانيةٌ لا يدخلون الجنّة حتّى يَلِجَ الجملُ في سَمِّ الخِيَاط\" (^٤).\n_________\n(^١) ابن عبد الرحمن المروزي.\n(^٢) ابن رجاء التغلبي.\n(^٣) موضع الالتقاء هو شاذان الأسود بن عامر.\n(^٤) أخرجه مسلم في صحيح (صفات المنافقين ٤/ ٢١٤٣ رقم ٩) من طريق أبي بكر بن أبي شيبة عن الأسود به.\nفائدة الاستخراج: ذكر لقب (الأسود بن عامر) شاذان في الإسناد.","vol":"21","page":340},{"text":"<span data-type='title' id=toc-1501>بابُ بيانِ عِقابِ الثَّقَفِيَّينِ في قولِهما أو القُرشِيَّين، وأنّه قدْ كانَ في غيرِ الأنصارِ نِفاقٌ.</span>","vol":"21","page":341},{"text":"١٢١٨٥ - حدَّثَنَا الصغانيُّ، قال: حدَّثَنَا الحُميدي، قال: حدَّثنا سفيان (^١)، عن منصور، عن مجاهد، عن أبي معمر (^٢)، عن عبد اللَّه بن مسعود، قال: اجتمع عند البيت (^٣) ثلاثة نفر، قُرشيّان وثقفيٌّ (^٤)، أو ثقفيّان وقُرشيٌّ، قليلةٌ فِقه قلوبهم، كثيرةٌ شُحوم بطونهم. فقال أحدهم: أترون اللَّه يسمع ما نقول؟ فقال الآخَر: يسمع إذا جهَرنا، ولا يسمع إذا أخفينا. وقال الآخَر: إنْ كان يسمع إذا جهَرنا، فإنّه يسمع إذا أخفينا. فأنزل اللَّه ﷿: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ﴾ الآية (^٥) (^٦).\n_________\n(^١) ابن عيينة وهو موضع الالتقاء.\n(^٢) هو عبد اللَّه بن سخبرة الأزدي.\n(^٣) أي عند الكعبة (فتح الباري ٨/ ٤٢٥).\n(^٤) ذكر الحافظ ابن حجر ﵀: الخلاف في تسمية هؤلاء. (انظر الفتح ٨/ ٤٢٤).\n(^٥) سورة فصلت (آية ٢٢).\n(^٦) أخرجه البخاري في صحيحه (التفسير: باب قوله تعالى: ﴿وَذَلِكُمْ ظَنُّكُمُ﴾ \"وذلكم ظنكم … \" ٨/ ٤٢٤ رقم ٤٨١٧) قال حَدَّثَنَا الحميدي به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤١ رقم ٥) قال حَدَّثَنَا محمد بن أبي عمر حَدَّثَنَا سفيان به. =\n\n⦗٣٤٢⦘\n= فائدة الاستخراج: تسمية ابن مسعود في الإسناد.","vol":"21","page":341},{"text":"١٢١٨٦ - حدَّثَنَا أبو العباس الغزي، قال: حدَّثَنَا الفِريابي، قال: حدَّثَنَا سفيان (^١)، عن الأعمش، عن عُمارة بن عُمير، عن وهب بن ربيعة، عن عبد اللّه، قال: اجتمع ثلاثةٌ عند الكعبة، كثيرٌ شحمُ بطوفم، قليلٌ فِقه قلوبهم، ثقفيٌّ وقُرشيَّان. فتحدّثوا بينهم بحديث. فقال أحدهم: أترون اللَّه يسمع إذا رفعنا، ولا يسمع إذا خَافتنا؟ قال الآخَر: قد كان يسمع منه شيء لأنّه يسمعه. قال: فذكروا ذلك لرسول اللَّه ﷺ. فنزلت: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ﴾ الآية (^٢) (^٣).\nرواه مسلم عن أبي بكر بن خلّاد، عن سفيان، قال: حدّثني سليمان. بهذا الإسناد مثله (^٤).\n_________\n(^١) الثوري وهو موضع الالتقاء.\n(^٢) سورة فصلت (آية ٢٢).\n(^٣) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٢ رقم ٥ مكرر) قال حَدَّثَنَا أبو بكر بن خلاد حَدَّثَنَا يحيى بن سعيد عن الثوري به.\nوتقدم تخريج البخاري للحديث. (انظر تخريج الحديث السابق).\n(^٤) انظر الحاشية السابقة.","vol":"21","page":342},{"text":"<span data-type='title' id=toc-1502>باب [.........] (^١) المُنَافِقِينَ الذينَ رَجَعُوا من أحدٍ، ومَنْ تَخَلَّف عن النّبِيّ ﷺ </span>-.\n_________\n(^١) طمس غير واضح في الأصل بمقدار كلمتين.","vol":"21","page":343},{"text":"١٢١٨٧ - حدَّثَنَا الصغانيُّ، قال: حدَّثَنَا أبو النّضر (^١)، قال: حدَّثَنَا شعبة (^٢)، عن عدي بن ثابت، عن عبد اللّه بن يزيد، عن زيد بن ثابت، قال: خرج ناس مع النَّبِيّ ﷺ إلى أُحد، فرجع ناس ممن كان معه. فكان أصحاب النَّبِيّ ﷺ فِرقتينِ، فرقة تقول: نقتلهم. وفرقة تقول: لا نقتلهم. قال: فنزلت هذه الآية: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ (^٣) وَاللَّهُ أَرْكَسَهُمْ (^٤) بِمَا كَسَبُوا﴾ إلى آخر الآية (^٥) (^٦).\n_________\n(^١) هو هاشم بن القاسم.\n(^٢) ابن الحجاج وهو موضع الالتقاء.\n(^٣) الفئة: الجماعة. (انظر: فتح الباري ٨/ ١٠٥).\n(^٤) أي بددهم، وقيل أهلكهم. (انظر: المرجع السابق).\n(^٥) سورة النساء (آية ٨٨).\n(^٦) أخرجه البخاري في صحيحه (التفسير: باب قول اللَّه تعالى: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ﴾ ٨/ ١٠٤ رقم ٤٥٨٩) من طريق غندر وابن مهدي عن شعبة به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٤١٤٢ رقم ٦) من طريق معاذ العنبري عن شعبة به.","vol":"21","page":343},{"text":"١٢١٨٨ - حدَّثَنَا أبو قِلابة، قال: حدَّثَنَا بشر بن عمر (^١)، قال: حدَّثَنَا\n\n⦗٣٤٤⦘\nشعبة (^٢)، عن عدي، عن عبد اللَّه بن يزيد، عن زيد بن ثابت، مثله بمعناه (^٣).\n_________\n(^١) الزهراني.\n(^٢) ابن الحجاج وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":343},{"text":"١٢١٨٩ - حدَّثَنَا يعقوب بن سفيان، قال: حدَّثَنَا سعيد بن أبي مريم (^١)، قال: حدَّثَنَا محمد بن جعفر بن أبي كثير (^٢)، قال: أخبرني زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، أنّ رجالا من المُأفقين في عهد رسول اللَّه ﷺ، كان إذا خرج النَّيِّ ﷺ إلى الغزو، وتخلّفوا عنه، وفرحوا بمقعدهم خِلاف رسول اللَّه. فإذا قدم النَّبِيّ ﷺ اعتذروا إليه، وحلفوا، وأحبُّوا أن يحمدوا بما لم يفعلُوا. فنزلت: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ﴾ (^٣) (^٤).\n_________\n(^١) موضع الالتقاء هو سعيد بن أبي مريم.\n(^٢) هكذا جاء في الصحيحين وغيرهما. وفي الرواة عن زيد بن اسلم. (تهذيب الكمال ١٠/ ١٤) وجاء في الأصل: جعفر بن محمد: وهو خطأ.\nملحوظة: وهذا الحديث عزاه الحافظ ابن حجر في إتحاف المهرة (٥/ ٣٣٢ - ٣٣٣) إلى ابن حبان، ولم يعزه إلى أبي عوانة - فليستدرك - وساق إسناده على الصواب (محمد بن جعفر بن أبي كثير).\n(^٣) سورة آل عمران (آية ١٨٨).\n(^٤) أخرجه البخاري في صحيحه (التفسير: باب قول اللَّه تعالى: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ﴾ ٨/ ٨١ رقم ٤٥٦٧) قال حَدَّثَنَا سعيد بن أبي مريم به.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٢ رقم ٧) قال حَدَّثَنَا =\n\n⦗٣٤٥⦘\n= الحسن بن علي ومحمد بن سهل قالا حَدَّثَنَا ابن أبي مريم به.","vol":"21","page":344},{"text":"١٢١٩٠ - حدَّثَنَا يوسف بن مسلم، والمخرِّمي (^١)، والصائغ المكي (^٢)، وعباس الدوري، قالوا: حدَّثَنَا حجاج (^٣)، عن ابن جُريج، قال: اُخبرني ابن أبي مُليكة، أنّ حمُيد بن عبد الرحمن بن عوف أخبره، أنّ مروان قال: اذهب يا رافع - لبوّابه - إلى ابن عباس، فقل: لئِن كان كلُّ امرئٍ منَّا فرِحَ بما أُوتي، وأحبَّ أن يُحمد بما لم يَفعَل مُعذَّبًا، لنُعذَّبنَّ أجمعون. فقال ابن عباس: ما لكم ولهذه الآية؟ إنّما نزلت هذه في أهل الكتاب. ثمَّ تلا ابن عباس: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ﴾ (^٤). وتلا ابن عباس: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾ (^٥). فقال ابن عباس: \"سألهم النَّبِيّ ﷺ عن شيءٍ فكتموه، وأخبروه بغيره. فخرجوا، وقد أروه أنَّهم أخبروه بما سألهم عنه، واستحمدوا بذلك إليه، وفرحوا بما أوتوا من كتمانهم إيَّاه ما سألهم عنه\" (^٦).\n_________\n(^١) هو أحمد بن ملاعب أبو الفضل البغدادي.\n(^٢) هو محمد بن إسماعيل الصائغ -كما في الرواة عن حجاج بن محمد - (انظر: تهذيب الكمال ٥/ ٤٥٤).\n(^٣) المصيصي وهو موضع الالتقاء.\n(^٤) سورة آل عمران (آية ١٨٧).\n(^٥) سورة آل عمران (آية ١٨٨).\n(^٦) أخرجه البخاري في صحيحه (التفسير: باب قول اللَّه تعالى: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ﴾ =\n\n⦗٣٤٦⦘\n= ٨/ ٨١ رقم ٤٥٦٨) من طريق هشام عن ابن جريج.\nوأخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٢ رقم ٨) قال حَدَّثَنَا زهير بن حرب وهارون قالا حَدَّثَنَا حجاج بن محمد به.","vol":"21","page":345},{"text":"<span data-type='title' id=toc-1503>باب بيان عِقاب المُنافِقِ الَّذِي بَدَّلَ دِيْنَه عِلى […] (^١) النَّبِيّ ﷺ، والَّذي رَغِبَ عن اِستغفَارِ النَّبِيّ ﷺ </span>-.\n_________\n(^١) طمس غير واضح في الأصل بمقدار كلمة. ويحتمل أنها: \"عهد\".","vol":"21","page":346},{"text":"١٢١٩١ - حدَّثَنَا أحمدُ بن يوسف السلميُّ، قال: حدَّثَنَا عمرُ بن عبد الوهاب الرِياحِيُّ، قال: حدَّثَنَا المعتمرُ بن سليمان، عن قُرَّة، ح.\nوحدَّثنا أبو عبد اللَّه محمد بن نَصر المروزيُّ، حدَّثَنَا عبيد اللَّه بن معاذ بن معاذ، ح.\nوحدَّثنا أبو المثنّى معاذ بن المثنّى، قال: حدَّثَنَا عمّي، قال: حدَّثَنَا أبي، حَدَّثَنَا قُرَّة بن خالد، عن أبي الزبير، عن جابر، قال: قال النَّبِيّ ﷺ: \"من يصعدِ الثَّنية ثنيّة المَرار، فإنَّه يُحطُّ عنه كما يُحَطَّ عن بني إسرائيل\". قال: فكان أوّل من صعِدها خيلُنا خيلُ الخزرجَ، ثمّ تتامَّ النَّاس. فقال رسول اللَّه ﷺ: \"كلُّكُم مغفور له، إلاّ صاحب الجمل الأحمر\". فأتيناه فقلنا له: تعال يستغفر لك رسول اللَّه ﷺ. [قال] (^١): واللّهِ لئن أجِدُ ضالتي، أحبَّ إليَّ من أن يستغفر\n\n⦗٣٤٧⦘\nلي صاحبُكم. وإذا هو يَنشُد ضالةً له (^٢).\n_________\n(^١) ما بين المعكوفين ساقط من الأصل في هذا الموضع، وقد تقدم هذا الحديث برقم: (١٢١٧٩)، (١٢١٨٠). وكذلك في صحيح مسلم (صفات المنافقين رقم (١٢) وفيها إثبات (قال) في هذا الموضع.\n(^٢) تقدم تخريج الحديث بهذه الأسانيد برقم (٢١١٧٩، ٢١١٨٠).","vol":"21","page":346},{"text":"١٢١٩٢ - حدَّثَنَا محمد بن حيويه، قال: حدَّثَنَا أبو سلمة (^١) التبوذكي، قال: حدَّثَنَا سليمان بن المغيرة (^٢)، عن ثابت، عن أنس، قال: كان منّا رجلٌ من بني النجَّار (^٣) - قال ثابت: قد سمَّاه لنا - قد قرأ على عهد رسول اللَّه ﷺ البقرة وآل عمران، وكان من قرأهما في ذلك الزمان كان له الفضل. فكان يكتب لرسول اللَّه ﷺ، ثمَّ لحِق بأهل الكتاب. فعجبوا له، وقالوا: هذا كان يكتب لمحمدٍ! فما لبث إلاّ قليلًا حتّى قَصَم اللَّه عُنُقه (^٤) [فيهم] (^٥)، وحفروا له فأوسعوا وواروه. فأصبحت الأرض وقد نَبَذَته على وجهها. ثمَّ عادوا أيضًا فحفروا له وواروه. فأصبحت الأرض وقد نَبَذَته على وجهها. ثمَّ حفروا له الثالثة، فواروه الأرض. فأصبحت الأرض قد نَبَذَته على وجهها. فتركوه مَنبُوذًا على وجهها (^٦).\n_________\n(^١) هو موسى بن إسماعيل.\n(^٢) موضع الالتقاء هو سليمان بن المغيرة.\n(^٣) لم أقف على تسمية. (تكملة فتح الملهم ١٢/ ٨٥).\n(^٤) أي أهلكه، فمات فيهم والعياذ باللّه. (المصدر السابق).\n(^٥) جاء في الأصل: \"فيه\" والتصويب من صحيح مسلم.\n(^٦) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٥ رقم ١٤) من طريق أبي النضر عن سليمان بن المغيرة به.","vol":"21","page":347},{"text":"١٢١٩٣ - حدَّثَنَا الربيع بن سليمان، حدَّثَنَا أسد بن موسى، ح.\nوحدَّثنا إدريس بن بكر، قال: حدَّثَنَا أبو سلمة (^١)، قالا: حدَّثَنَا حماد بن سلمة، عن ثابت (^٢)، عن أنس، أنّ رجلا كان يكتب لرسول اللَّه ﷺ القرآن، فإذا أملى عليه: ﴿سَمِيعًا عَلِيمًا﴾. فيكتبُ: سميعا بصيرًا. يقول: دعها وهذا النحو. فيقول: \"دعها\". قال: وكان قد قرأ البقرة وآل عمران. فكان من قرأهما فقد قرأ قُرآنًا كثيرًا. فتنصَّر الرجلُ بعدُ. فقال: قد كنت أكتبُ لمحمدٍ ما شئتُ. فيقولُ لي: ما كتبت؟ فأقول كذا وكذا. فيقول: دعه. فمات. فدفن، فنبذته الأرض. ثمّ دفن فنَبَذَته الأرض. قال أبو طلحة: فذهبت حتَّى رأيته مَنْبُوذًا فوق الأرض (^٣).\n_________\n(^١) هو موسى بن إسماعيل التبوذكي، وهو من الرواة عن حماد بن سلمة. (انظر تهذيب الكمال ٧/ ٢٥٧).\n(^٢) البناني وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: ما جاء في متن الحديث من أن الرجل كان يغير شيئًا مما يكتبه من القرآن.\nتنبيهٌ: تقدم تخريج المصنف لهذا الحديث - برقم ٤٢٨٧ - مختصرًا.\nوقد جاء هذا الحديث من طرق عن أنس ﵁: -\nأ - من طريق ثابت وله طريقان:\nالأولى: من طريق سليمان بن المغيرة عن ثابت. - وقد تقدم برقم ١٢١٨٩ - وكذلك أخرجه أحمد (المسند ٣/ ٢٢٢). =\n\n⦗٣٤٩⦘\n= الثانية: من طريق حماد بن سلمة عن ثابت - قد أخرجه المصنف هنا برقم ١٢١٩٠ - وكذلك أخرجه أحمد في المسند (٣/ ٢٤٥ - ٢٤٦)، والطيالسي في مسنده (رقم ٢٠٢٠).\nب - حميد الطويل: أخرج روايته: أحمد (المسند ٣/ ١٢٠ - ١٢١)، والبغوي (شرح السنة رقم ٣٧٢٥)، والطحاوي (شرح مشكل الآثار ٨/ ٢٣٩)، وابن حبان في صحيحه (رقم ٧٤٤).\nج - عبد العزيز بن صهيب: أخرج روايته البخاري في صحيحه (المناقب: رقم ٣٦١٧)، وأبو يعلى في مسنده (رقم ٣١٩٩).\nوجاء لفظ رواية سليمان بن المغيرة عن ثابت من غير تقييد بأنه كان يكتب القرآن أو كان يغير فيه بينما نجد لفظ دواية حماد بن سلمة عن ثابت فيها تقييد بذلك، ووافقه على هذا اللفظ حميد عن أنس وعبد العزيز بن صهيب عن أنس إلا أن لفظ روايتهما ليس فيه ذكر كتابته للقرآن ولكن سياق لفظهما يدل على ذلك. والله أعلم.\nوقد تعرض الإمام الطحاوي ﵀ لهذا الإشكال، وعرض الروايات، ورجح أنه كان يكتب الرسائل دون القرآن (شرح مشكل الآثار ٨/ ٢٤١).\nورواية حماد بن سلمة عن ثابت - صحيحة - وهو من أوثق الرواة عن ثابت بالاجماع كما قاله الإمام مسلم، ثم يتلوه سليمان بن المغيرة - رحم اللَّه الجميع - انظر شرح العلل ٢/ ٦٩٠).","vol":"21","page":348},{"text":"١٢١٩٤ - حدَّثَنَا أحمد بن يوسف السلميُّ، قال: حدَّثَنَا النَّضرُ بن محمد (^١)، قال: حدَّثَنَا عكرمة بن عمَّار، قال: حدَّثَنَا إِياس بن سَلَمة، قال: حدّثني أبي (^٢)، قال: عُدنا مع رسول اللَّه ﷺ رجلًا موعُوكًا. قال: فوضعتُ يدي عليه، فقلت: والدهِ ما رأيتُ كاليوم رجلًا أشدَّ حرًا.\n\n⦗٣٥٠⦘\nفقال نبيُّ اللَّه ﷺ: \"ألا أنبئكم بأشدَّ حرًا منه يوم القيامة؟ هذينك الرجلين المقفِّيَين\" (^٣). لرجلين حينئِذٍ من أصحابه (^٤) (^٥).\n_________\n(^١) ابن موسى اليمامي -كما في اسناد الإمام مسلم - وهو موضع الالتقاء.\n(^٢) هو سلمة بن الأكوع ﵁.\n(^٣) أي الموليين أقفيتهما منصرفين. (شرح صحيح مسلم للنووي ١٧/ ١٨٦).\n(^٤) قال الإمام النووي ﵀: سماهما من أصحابه لإظهارهما الإسلام والصحبة لا أنهما ممن نالته فضيلة الصحبة. ا. هـ. (شرح صحيح مسلم للنووي ١٧/ ١٨٦).\n(^٥) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٦ رقم ١٦) قال حَدَّثَنَا عباس بن عبد العظيم حَدَّثَنَا النضر بن محمد به.\nفائدة الاستخراج:\nنسبة عكرمة وإياس في إسناد المصنف.","vol":"21","page":349},{"text":"<span data-type='title' id=toc-1504>بابُ بَيَانِ علامَةِ مَوتِ المُنَافِقِ ومِثلِه.</span>","vol":"21","page":351},{"text":"١٢١٩٥ - حدَّثَنَا عليُّ بن حرب الطائيُّ، وأبو داود الحرّانيُّ، قالا: حدَّثَنَا مُحاضِر بن المُوَرّع، عن الأعمشِ (^١)، عن أبي سفيان (^٢)، عن جابر، قال: خرجنا مع النَّبِيّ ﷺ في سفر، فهاجت ريحٌ تكادُ أنْ تدفِن الرَّاكب. فقال رسول اللَّه ﷺ: \"بُعِثت هذه الرِّيح لموت مُنافِق (^٣) \". فلمّا قدمنا المدينة، إذا هو قد مات في ذلك اليوم عظيم من عُظماء المنافقين (^٤).\n_________\n(^١) هو سليمان بن مهران، وهو موضع الالتقاء.\n(^٢) هو طلحة بن نافع.\n(^٣) أي عقوبة له وعلامة لموته. (انظر: شرح صحيح مسلم للنووي ١٧/ ١٨٦).\n(^٤) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٥ رقم ١٥) من طريق حفص بن غياث عن الأعمش به.","vol":"21","page":351},{"text":"١٢١٩٦ - حدَّثَنَا عباس الدّوري، حدَّثَنَا عمر بن حفص بن غِياث، قال: حدَّثَنَا أبي (^١)، قال: حدَّثَنَا الأعمش، قال: حدَّثَنَا أبو سفيان، قال: سمعت جابرًا يقول: هاجت ريحٌ ونحن مع النَّيِّ ﷺ في مسير، تكاد تدفِن الرجل الرَّاكب من شدّتها. فقال النَّبِيّ ﷺ: \"بُعِثت هذه لموت مُنافِق\". فرجعنا إلى المدينة فإذا منافقٌ عظيمُ النِّفاق مات يومئذ (^٢).\n_________\n(^١) هو حفص بن غياث، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":351},{"text":"١٢١٩٧ - حدَّثَنَا الميمونيُّ (^١)، وأبو داود الحرّانيُّ، قالا: حدَّثَنَا\n\n⦗٣٥٢⦘\nمحمدُ بن عُبيد، قال: حدَّثَنَا عبيد اللَّه بن عمر (^٢)، عن نافع، عن ابن عمر، أنّ النَّبِيّ ﷺ قال: \"مثل المنافق مثل الشاة العائِرة (^٣) بين الغنمَين. تَعِيْرُ إلى هذه مرة، وإلى هذه مرة، لا تدري أيُّهما تَتْبَع\" (^٤).\n_________\n(^١) هو عبد الملك بن عبد الحميد الرقي.\n(^٢) موضع الالتقاء هو عبيد الله بن عمر.\n(^٣) أي المترددة الحائرة لا تدري لأيهما تتبع. انظر: شرح صحيح مسلم للنووي ١٧/ ١٨٧).\n(^٤) أخرجه مسلم في صحيحه: (صفات المنافقين ٤/ ٢١٤٦ رقم ١٧) من طرق عن عبيد الله بن عمر به.\nفوائد الاستخراج:\n١ - ذكر نسبة عبيد اللَّه في إسناد المصنف.\n٢ - تفسير \"العائرة\" في رواية المصنف.","vol":"21","page":351},{"text":"١٢١٩٨ - حدّثني أبو الحسن مُسَدَّد ابن قَطَن، قال: حدَّثَنَا قُتيبة (^١)، قال: حدَّثَنَا يعقوب بن عبد الرحمن القارئ، عن موسى بن عُقبة، عن نافع، عن ابن عمر، عن النَّبِيّ ﷺ بمثله. غير أنّه قال: \"تَعِيرُ في هذه مرَّة، وفي هذه مرَّة\" (^٢).\n_________\n(^١) ابن سعيد - كما في إسناد الإمام مسلم - وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (صفات المنافقين ٤/ ٢١٤٦ رقم ١٧ مكرر) قال حَدَّثَنَا قتيبة بن سعيد به.\nفائدة الإستخراج: جاء لفظ المصنف \"تعير\" وفِى لفظ رواية مسلم \"تكر\" - بكسر الراء - قال الإمام النووي: وهو نحو: تعير. (انظر: شرح صحيح مسلم للنووي ١٧/ ١٨٧).","vol":"21","page":352},{"text":"١٢١٩٩ - حَدَّثَنَا مهدي بن الحارث، قال: حدَّثَنَا ابن أبي مريم،\n\n⦗٣٥٣⦘\nقال: حدَّثني المغيرة بن عبد الرحمن بن عبد اللَّه بن خالد بن حَكيم بن حِزَام بن خُويلد الأَسَدي (^١)، قال: حدَّثني أبو الزِّناد، عن الأعرج، عن أبي هريرة، عن رسول اللَّه ﷺ قال: \"إنَّه ليأتي الرَّجلُ العظيمُ السَّمينُ يومَ القيامةِ، لا يَزِنُ جَناحَ بَعوضَةٍ\". وقال: اقرؤا: ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ (^٢) \" (^٣).\nرواه مسلم، عن الصغانِيّ، عن ابن بُكير، عن مُغيرة بمثله (^٤).\n_________\n(^١) موضع الالتقاء هو المغيرة بن عبد الرحمن.\n(^٢) سورة الكهف (آية ١٠٥).\n(^٣) أخرجه البخاري في صحيحه (التفسير: تفسير سورة الكهف: باب قول اللَّه تعالى: ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ﴾ ٨/ ٢٧٩، رقم ٤٧٢٩) قال حَدَّثَنَا محمد بن عبد اللَّه عن سعيد بن أبي مريم به.\nوأخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٣٧ رقم ١٨) قال حَدَّثَنَا أبو بكر بن إسحاق حَدَّثَنَا يحيى بن بكير حدثني المغيرة به.\n(^٤) انظر الحاشية السابقة.\nفائدة الاستخراج: ذكر نسب المغيرة بن عبد الرحمن في إسناد المصنف تامًا.","vol":"21","page":352},{"text":"<span data-type='title' id=toc-1505>مبتدأ كتابِ بيانُ قُدرةِ الله تعالى في السَّماواتِ والأرضِ، وَوَقتِ خَلْقِهِما، واقْتدَارِه عليهِما. وبيان نُزُولِ أهل الجَنَّةِ. وما أوتِيَ النَّبِيّ ﷺ من العِلمِ. والآياتِ الَّتِى كانَتْ في زَمانِهِ لِسَبَبِه </span>(^١).\n_________\n(^١) هكذا في الأصل، بينما نجد الحافظ ابن حجر في إتحاف المهرة (١٠ - ٣٨٣، ٣٨٤) يعزو حديث ابن مسعود عن المصنف رقم (١٢٢٠٠) و(١٢٢٣٩) (عه: في البعث)، وحديث سهل بن سعد (عند المصنف رقم ١٢٢٣٢) قال في إتحاف المهرة (٦/ ١٢٨) (عه: في البعث).\nوحديث ابن عمر (عند المصنف برقم (١٢٢٢٠) قال في إتحاف المهرة (٨/ ٥٧٦) (عه في البعث).\nوحديث خباب (عند المصنف برقم: ١٢٢٤٥) قال في إتحاف المهرة (٤/ ٤١٦) (عه في البعث).\nوحديث أبي هريرة (عند المصنف رقم (١٢٢٤٩) قال في إتحاف المهرة (١٥/ ٤٨) (عه في البعث).\nفلعل هذا العنوان في نسخة الحافظ ابن حجر للمستخرج، ويكون هذا من باب اختلاف النسخ، أو يقال: إنه اختصار لهذا العنوان الطويل في النسخة التي بين أيدينا - واللَّه أعلم -.\nوهذه الأحاديث ساقها الإمام مسلم في كتاب الجنة وصفة نعيمها [صحيح مسلم ٤/ ٢١٤٧] وهو أيضًا في المطبوع من شرح صحيح مسلم للقاضي عياض (إكمال المعلم ٨/ ٣١٥) وما بعدها.\nوأما في شرح الإمام القرطبي لصحيح مسلم فليس فيه هذا العنوان، وإنما أدرجت بعض أحاديث هنا الكتاب تحت كتاب ذكر الموت وما بعده. انظر: المفهم ٧/ ١٤٢ وما بعدها.\nوبناء على هذا الاختلاف في عنوان الكتاب بين صحيح مسلم - المطبوع - ومستخرج أبي عوانة، لا نستطيع الجزم بنسبة هذا العنوان للإمام مسلم، وليس عندنا ما يرجح واحدا منها. فالله أعلم.","vol":"21","page":354},{"text":"١٢٢٠٠ - حدَّثَنَا الحسن بن محمد الزَّعفرانيُّ، وأحمدُ بن عبد الجبار\n\n⦗٣٥٥⦘\nالعُطَارِدي، قالا: حدَّثَنَا أبو معاوية (^١)، عن الأعمش، عن إبراهيم (^٢)، عن علقمة، عن عبد اللَّه، قال: أَتى رجلٌ النَّبِيّ من أهلِ الكتاب، فقال: يا أبا القاسم بلغنا أنّ اللَّه يحمِلُ الخلائق على إِصْبَع (^٣)، والسماوات على إِصْبَع، والأرَضِين على إِصْبَع، والشَّجر على إِصْبَع، والثّرَى (^٤) على إِصْبَع. قال: فضحك النَّبِيّ ﷺ حتَّى بدت نواجِذه. فأنزل اللَّه: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ﴾ (^٥) (^٦).\n_________\n(^١) هو محمد بن خازم، وهو موضع الالتقاء.\n(^٢) النخعي.\n(^٣) هذه صفة للّه ﷾ فعلية خبرية ثابتة بهذا الحديث الصحيح وغيره.\nوقد قرر أئمة السنة إثبات هذه الصفة على ظاهر من غير تأويل، وممن قرر ذلك ابن خريمة ﵀. (التوحيد ١/ ١٨٧)، وأبو بكر الآجري (الشريعة صـ ٣١٦)، والبغوي (شرح السنة ١/ ١٦٨) وغيرهم. (انظر: الحجة في بيان المحجة ٢/ ٢٩٠، القواعد المثلى لابن عثيمين صـ ٥٦، شرح صحيح البخاري للغنيمان ١/ ٣١٢).\n(^٤) أي التراب. (انظر: النهاية ١/ ٢١١).\n(^٥) سورة الزمر (آية ٦٧).\n(^٦) أخرجه البخاري في صحيحه (التوحيد: باب قول اللَّه تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ ١٣/ ٤٠٤ رقم ٧٤١٥) من طريق حفص بن غياث عن الأعمش به.\nوأخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٨ رقم ٢٢) قال حَدَّثَنَا أبو كريب وأبو بكر بن أبي شيبة حَدَّثَنَا أبو معاوية به، وكذلك أخرجه من طريق جرير وعيسى بن يونس كلهم عن الأعمش.\nفائدة الاستخراج: ساق المصنف لفظ رواية أبي معاوية بتمامها، بينما ساق =\n\n⦗٣٥٦⦘\n= مسلم إسنادها وأحال على لفظ حفص بن غياث عن الأعمش به (صحيح مسلم صفة القيامة رقم ٢١).","vol":"21","page":354},{"text":"١٢٢٠١ - حدَّثَنَا الصغانيُّ، قال: حدَّثَنَا ابن نُمير (^١)، قال: حدَّثَنَا أبو معاوية (^٢)، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد اللَّه، قال: جاء رجلٌ من أهل الكتاب إلى رسول اللَّه ﷺ، وذكر نحوه (^٣).\n_________\n(^١) هو محمد بن عبد اللَّه بن نمير. (انظر تهذيب الكمال ٢٥/ ١٢٧).\n(^٢) هو محمد بن خازم، وهو موضع الالتقاء.\n(^٣) انظر تخريجه في الحديث السابق.","vol":"21","page":356},{"text":"١٢٢٠٢ - حدَّثَنَا أبو جعفر الدَّقيقي، قال: حدَّثَنَا محمد بن الصبَّاح، قال: حدَّثَنَا جَريرُ (^١)، ح.\nوحدَّثنا أبو جعفر بن الجُنيد، قال: حدَّثَنَا إسحاق بن إسماعيل الطَّالِقَاني، قال: حدَّثَنَا جرير، وأبو معاوية (^٢)، عن الأعمش، ح.\nوحدَّثنا محمد بن معاذ المروزي، قال: حدَّثَنَا خَلَف بن سالم (^٣)، قال: حدَّثَنَا جرير، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد اللَّه، قال: جاء رجل من أهل الكتاب إلى رسول اللَّه ﷺ، فقال: إنّ الله يُمسِكُ السماوات على إِصْبَع، والأرض على إِصْبَع، والجبال والشجر على إِصْبَع، والماء والثَّرى على إِصْبَع، والخلائق كلها على إِصْبَع. ثمَّ يقول: أنا الملك. قال:\n\n⦗٣٥٧⦘\nفضحِك رسول اللّه ﷺ حتَّى بدت نَواجِذه، ثمَّ قرأ هذه الآية: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾ (^٤).\nقال الأعمش: فقلت لإبراهيم: أفي الدُّنيا هذا، أم في الآخرة؟ قال: في الدُّنيا.\nهذا لفظ ابن الجُنيد. ورواه جَريرُ فقال وزاد فيه: \"تصديقًا له، تعجُّبًا لما قال\" (^٥).\n_________\n(^١) ابن عبد الحميد، وهو موضع الالتقاء في جميع الأسانيد التي ساقها المصنف لهذا الحديث.\n(^٢) هو محمد بن خازم، وهو موضع الالتقاء في الإسناد الثاني كذلك.\n(^٣) المخرمي.\n(^٤) سورة الزمر (آية ٦٧).\n(^٥) تقدم تخريجه برقم (١٢٢٠٠).\nفائدة الاستخراج: ساق المصنف لفظ رواية جرير بتمامها.\nملحوظة: في اللفظ الذي ساقه المصنف جمع بين (الجبال على إصبع) والخلائق على إصبع، بينما بين الإمام مسلم ﵀ أن حديث جرير ليس فيه \"والخلائق على إصبع ولكن في حديثه والجبال على إصبع\" فظهر من هذا أن اللفظ الذي ساقه المصنف، وجمع فيه بين لفظ جرير وأبي معاوية أن قوله: \"والخلائق على إصبع\" من لفظ أبي معاوية، ثم بين المصنف ﵀ ما تفرد به لفظ جرير في آخر الحديث.","vol":"21","page":356},{"text":"١٢٢٠٣ - حدَّثَنَا يعقوب بن سفيان، وأبو مسلم الكِجِّي (^١)، وابن الجُنيد، وإسحاق بن سَيَّار، وأبو أميّة، قالوا: حدَّثَنَا أبو عاصم (^٢)، عن سفيان (^٣)، عن منصور (^٤)، عن إبراهيم، عن عَبيدة (^٥)، عن عبد اللَّه، قال:\n\n⦗٣٥٨⦘\nجاء رجلٌ من اليهود إلى رسول اللَّه، فقال: يا محمدُ إنَّ اللَّه يضع السماوات على إِصْبَع، والأرضِين على إِصْبَع، والجبال والشَّجر على إِصْبَع، والثَّرى والماء على إِصْبَع، ثمَّ يقول: أنا الملك. فضحِك رسول اللَّه ﷺ حتَّى بدت نَواجِذه، ثمِّ قرأ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (^٦).\nزاد ابن الجُنيد: \"والبحر على إِصْبَع\" (^٧).\n_________\n(^١) هو إبراهيم بن عبد اللَّه بن مسلم البصري.\n(^٢) الضحاك بن مخلد.\n(^٣) الثوري. (انظر: فتت الباري ١٣/ ٤٠٨).\n(^٤) ابن المعتمر. (انظر: المصدر السابق).\n(^٥) بفتح أوله ابن عمرو السلماني. (انظر: فتح الباري ١٣/ ٤٠٨).\n(^٦) أخرجه البخاري في صحيحه (التوحيد: باب قول اللَّه تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ ١٣/ ٤٠٤ رقم ٧٤١٤) قال حَدَّثَنَا مسدد سمع يحيى القطان عن الثوري عن منصور وسليمان الأعمش به.\nوأخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٧ رقم ١٩) من طريق فضيل بن عياض عن منصور به، و(برقم ٢٠) من طريق جرير عن منصور به.\n(^٧) هذه الزيادة من ابن الجنيد: \"والبحر على إصبع\". هي بمعنى لفظ بقية الرواة عن أبي عاصم \"والماء على إصبع\" والله أعلم. وجاءت هذه اللفظة \"والبحر على إصبع\" من طريق الحسن بن محمد الزعفراني، عن أبي معاوية، عن الأعمش، عن إبراهيم، عن علقمة، عن ابن مسعود به، أخرج هذه الرواية بهذا اللفظ: ابن منده (الرد على الجهمية صـ ٨٣) رقم (٦٢)، ومن طريق أبي عوانة عن الأعمش، عن إبراهيم، عن علقمة، عن ابن مسعود به. أخرج هذه الرواية أيضًا بهذا اللفظ (أبو حفص الدوري في جزء قرآت النبي ﷺ (رقم ١٠١) ص (١٤٥).","vol":"21","page":357},{"text":"١٢٢٠٤ - حدَّثَنَا قُرْبُزانُ، قال: حدَّثَنَا يحيى بن سعيد القطّان (^١)،\n\n⦗٣٥٩⦘\nقال: حدَّثَنَا سفيان، قال: حدَّثني منصور (^٢)، وسليمان، عن إبراهيم، عن عَبيدة، عن عبد اللَّه، أنّ يهوديًا جاء إلى النَّبِيّ ﷺ، فقال: يا محمدُ إنّ اللَّه يُمسِكُ السماواتِ على إِصْبَع، والأرضِين على إِصْبَع، والجبال على إِصْبَع، والشجر على إِصْبَع، والخلائق على إِصْبَع. ثمَّ يقول: أنا الملك. قال: فضحِك رسول الله ﷺ حتَّى بدت نَواجِذه، وقال: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (^٣).\n_________\n(^١) تفرد يحيى القطان بالرواية عن الثوري عن الأعمش: في ذكر \"عَبيدة\" بدل \"علقمة\" وأكثر الرواة عن الأعمش -كما تقدم - رووه بذكر \"علقمة\" ورجح هذا الوجه ابن خزيمة ﵀ في كتاب التوحيد (١/ ١٨٣) وبين أن يحيى القطان أخطأ في ذكر \"عبيدة\" في إسناد الأعمش. =\n\n⦗٣٥٩⦘\n= وتصرف البخاري يقتضي تصحيح كلا الوجهين عن الأعمش. (انظر الفتح ١٣/ ٤٠٨).\nوأما رواية إبراهيم النخعي عن عبيدة وعلمقة: فقد قال الإمام ابن خريمة: غير مستنكر لإبراهيم النخعي مع علمه وطول مجالسته أصحاب ابن مسعود أن يروي خبرًا عن جماعة من أصحاب ابن مسعود عنه. ا. هـ (التوحيد ١/ ١٨٣).\n(^٢) ابن المعتمر وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":358},{"text":"١٢٢٠٥ - وحدَّثنا قُرْبُزان (^١)، قال: حدَّثَنَا يحيى (^٢)، حدَّثَنَا فُضيل بن عِياض (^٣)، وزاد فيه: عن منصور، عن إبراهيم، عن عَبيدة، عن عبد اللَّه، قال: \"فضحِك رسول اللَّه ﷺ تعجُّبًا وتصديقًا له\" (^٤).\n_________\n(^١) ويقال كربزان: وهو عبد الرحمن بن محمد بن منصور الحارثي.\n(^٢) هو يحيى بن سعيد القطان - كما في رواية البخاري في صحيحه (رقم ٧٤١٤) -.\n(^٣) موضع الالتقاء هو فضيل بن عياض.\n(^٤) تقدم تخريجه برقم (١٢٢٠٣).\nوقد ساق الإمام مسلم لفض فضيل بن عياض - تامًا -.","vol":"21","page":359},{"text":"١٢٢٠٦ - وحدَّثنا الصغانيُّ، قال: حدَّثَنَا عبد اللَّه بن عمر، قال:\n\n⦗٣٦٠⦘\nحدَّثَنَا يحيى، قال: حدَّثَنَا سفيان، عن منصور (^١) بمثل حديث أبي عاصم (^٢). رواه بُندار (^٣)، عن يحيى، عن سفيان، عن منصور، وسليمان (^٤).\n_________\n(^١) ابن المعتمر وهو موضع الالتقاء.\n(^٢) تقدم برقم (١٢٢٠٣).\n(^٣) هو محمد بن بشار - ومن طريقه أخرجه ابن خزيمة (التوحيد ١/ ١٨٠ رقم ١٠٣) - موصولا.\n(^٤) تقدم تخريجه موصولًا من طرق عن يحيى بن سعيد القطان به (انظر حديث رقم ١٢٢٠٣، ١٢٢٠٥)، وفائدة هذا التعليق ذكر من رواه عن يحيى القطان.","vol":"21","page":359},{"text":"١٢٢٠٧ - حدَّثَنَا أبو داود الحرّاني، قال: حدَّثَنَا أحمد بن عبد الملك (^١)، قال: حدَّثَنَا جرير (^٢)، عن منصور، عن إبراهيم، عن عَبيدة، عن عبد اللَّه، قال: جاء حَبرٌ من اليهود إلى النَّبِيّ ﷺ فقال: إذا كان يومُ القيامة رفعَ اللَّه السماوات على إِصْبَع، والأَرضِين على إِصْبَع، والجبال على إِصْبَع، والماء والشجر والثَّرى على إِصْبَع، وجميع الخلائق على إِصْبَع، ثمَّ يهُزُّهنَّ فيقول: أنا الملك. قال: فضحك رسول اللَّه - صلّى اللَّه عليه [وسلم] (^٣) - تعجُّبًا مما قال، وتصديقًا له. ثم قرأ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ الآية (^٤) (^٥).\n_________\n(^١) ابن واقد الحراني.\n(^٢) ابن عبد الحميد وهو موضع الالتقاء.\n(^٣) ساقط من الأصل، وهي مثبتة في صحيح مسلم.\n(^٤) سورة الزمر (آية ٦٧).\n(^٥) أخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٧ رقم ٢٠) قال حَدَّثَنَا عثمان بن =\n\n⦗٣٦١⦘\n= أبي شيبة وإسحاق بن إبراهيم كلاهما عن جرير به.\nوتقدم تخريج البخاري لهذا الحديث (انظر حديث ١٢٢٠٣).\nفائدة الإستخراج: ساق المصنف لفظ رواية جرير تامة.","vol":"21","page":360},{"text":"١٢٢٠٨ - حدَّثنا التِّرمذيُّ أبو إسماعيل (^١)، قال: حدَّثنا أبو الربيع (^٢)، قال: حدَّثنا جرير (^٣)، وعمار بن محمد (^٤)، عن منصور، بإسناده مثله (^٥).\n_________\n(^١) هو محمد بن إسماعيل بن يوسف السلمي.\n(^٢) هو سليمان بن داود العتكي.\n(^٣) ابن عبد الحميد وهو موضع الالتقاء.\n(^٤) الثوري أبو اليقظان الكوفي.\n(^٥) انظر تخريج الحديث السابق.","vol":"21","page":361},{"text":"١٢٢٠٩ - حدَّثنا محمد بن عبيد الله بن المُناديُّ، قال: حدَّثنا يونس بن محمد، ح.\nوحدَّثنا الصغانيُّ، قال: حدَّثنا هاشم بن القاسم، قالا: حدَّثنا شيبان (^١)، عن منصور بن المعتمر (^٢)، عن إبراهيم، عن عَبيدة، عن عبد الله، قال: جاء حَبرٌ إلى رسول الله، فقال: يا محمدُ -أو قال: يا رسول الله- إنّ الله يضع السماوات على إِصْبَع، والأرضِين على إِصْبَع، والجبال والشَّجر على إِصْبَع، والماء والثَّرى على إِصْبَع، وسائر الخلق على إِصْبَع، فيهُزُّهنَّ، ثمَّ يقول: أنا الملك. فضحك رسول الله ﷺ حتَّى بدت\n\n⦗٣٦٢⦘\nنواجِذه، تصديقًا لقول الحَبْر. ثمَّ قرأ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ (^٣).\nوقال أبو النَّضر: \"يا محمد أو يا أبا القاسم\" (^٤).\n_________\n(^١) ابن عبد الرحمن النحوي، ومن طريقه أخرجه البخاري في الصحيح برقم (٤٨١١).\n(^٢) موضع الالتقاء هو منصور بن المعتمر.\n(^٣) سورة الزمر (آية ٦٧).\n(^٤) تقدم تخريجه برقم (١٢٢٠٣).","vol":"21","page":361},{"text":"١٢٢١٠ - وحدَّثنا أبو أميّة، قال: حدَّثنا الأَشْيَب (^١)، قال: حدَّثنا شيبان، عن منصور (^٢)، بمثله (^٣).\n_________\n(^١) هو الحسن بن موسى الأشيب -كما في الرواة عن شيبان- (تهذيب الكمال ١٢/ ٥٩٣).\n(^٢) ابن المعتمر وهو موضع الالتقاء.\n(^٣) تقدم تخريجه برقم (١٢٢٠٣).","vol":"21","page":362},{"text":"١٢٢١١ - حدَّثنا عبّاس الدوري، وابن أبي الحُنين (^١)، قالا: حدَّثنا عمر بن حفص بن غِياث (^٢)، قال: حدَّثنا أبي، عن الأعمش، قال: سمعت إبراهيم يقول: سمعت علقمة يقول: قال عبد الله: جاء رجلٌ من أهل الكتاب إلى رسول الله ﷺ، فقال: يا أبا القاسم إنّ الله يُمسِكُ السماوات على إِصْبَع، والأرضِين على إِصْبَع، والشجر والثَّرى على إِصْبَع، والخلائق على إِصْبَع. ثمَّ يقول: أنا الملك، أنا الملك. قال: فرأيتُ النَّبِيّ ﷺ ضحِك حتَّى بدت نَواجِذه، ثم قال: ﴿وَمَا قَدَرُوا اللَّهَ\n\n⦗٣٦٣⦘\nحَقَّ قَدْرِهِ﴾ (^٣).\nالمشهور من حديث الأعمش، عن إبراهيم، عن علقمة. وأمّا عَبيدة، فعن منصور (^٤).\nورواه جرير، عن منصور والأعمش جميعا، عن إبراهيم، عن علقمة، ومنصور، عن إبراهيم، عن عَبيدة (^٥).\n_________\n(^١) هو محمد بن الحسين بن موسى بن أبي الحنين.\n(^٢) موضع الالتقاء هو عمر بن حفص.\n(^٣) أخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٨ رقم (٢) قال حدثنا عمر بن حفص به.\nوتقدم تخريج البخاري لهذا الحديث بهذا الإسناد (انظر حديث ١٢٢٠٠).\nفائدة الإستخراج:- أطال المصنف بذكر الأسانيد لهذا الحديث من طريق منصور وجرير والأعمش. ثم بين ما هو الصواب منها كما سيأتي.\n(^٤) تقدم في التعليق على رواية يحيى القطان عن الثوري عن الأعمش. انظر: (حديث رقم ١٢٢٠٤).\nترجيح الإمام ابن خزيمة لطريق الأعمش أنه عن إبراهيم عن علقمة عن ابن مسعود.\nوهذا هو اختيار المصنف (أبي عوانة) ﵀.\nوأما ذكر عبيدة: فالصواب أنه من طريق منصور كما ذهب إليه المصنف ﵀، وهو أيضًا إختيار ابن خريمة ﵀ (التوحيد ١/ ١٨٣).\n(^٥) بين المصنف ﵀ أن جرير بن عبد الحميد روى الحديث من طريقين:\nالأول: عن الأعمش عن إبراهيم وبين أنه: بذكر علقمة، والثاني: عن منصور عن إبراهيم وبين أنه بذكر عبيدة.\nوهذا مما يقوي التفصيل المتقدم. وكلا الإسنادين صحيح كما قال ابن خريمة. (التوحيد ١/ ١٨٣).","vol":"21","page":362},{"text":"١٢٢١٢ - حدَّثنا يونسُ بن عبد الأعلى، قال: أخبرنا ابن وهبٍ (^١)، قال: أخبرني يونسُ بن يزيد، عن ابن شِهاب، عن سعيد بن\n\n⦗٣٦٤⦘\nالمسيب، عن أبي هريرة، أَنَّه كان يقول: قال رسول ﷺ: \"يقبضُ الله الأرض يوم القيامة. ويَطوِي السماء بيمينه، ثمَّ يقول: أَنا الملك. فأين ملوك الأرض؟ \" (^٢).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) أخرجه البخاري في صحيحه (التوحيد: باب قول الله تعالى: ﴿مَلِكِ النَّاسِ﴾ ١٣/ ٣٧٩ رقم ٧٣٨٢) قال حدثنا أحمد بن صالح عن ابن وهب به.\nوأخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٨ رقم ٢٣) قال حدثنا حرملة عن ابن وهب به.","vol":"21","page":363},{"text":"١٢٢١٣ - حدَّثنا محمد بن عوف، قال: حدَّثنا بِشر بن شُعيب، قال: حدَّثني اُبي (^١)، عن الزهري (^٢)، عن سعيد بن المسيب، عن أبي هريرة عن النَّبِيّ ﷺ، بمثله (^٣).\n_________\n(^١) هو شعيب بن أبي حمزة.\n(^٢) موضع الالتقاء هو الزهري.\n(^٣) تقدم تخريجه في الحديث السابق.\nتنبيه: اختلف الرواة عن بشر بن شعيب في إسناده:\nفرواه محمد بن عوف -هنا- عن بشر عن أبيه عن الزهري عن سعيد بن المسيب عن أبي هريرة به.\nوخالفه محمد بن خالد (كما سيأتي برقم ١٢٢١٤) وأحمد بن حنبل (كما سيأتي برقم ١٢٢١٥) فرووه عن بشر عن أبيه عن الزهري عن أبي سلمة عن أبي هريرة به.\nوهذا هو المحفوظ وقد تابعه على هذا الوجه أبو اليمان الحكم بن نافع وهو من ثقات أصحاب شعيب بن أبي حمزة أخرج روايته البخاري (رقم ٧٤١٣) معلقًا ووصلها الدارمي وابن خزيمة في التوحيد (انظر الفتح ١٣/ ٣٧٩) =\n\n⦗٣٦٥⦘\n= وقد أشار الحافظ ابن حجر ﵀ إلى تفرد يونس في الرواية عن الزهري بذكر ابن المسيب، وأن الجماعة رووه عن الزهري عن أبي سلمة (الفتح ١٣/ ٣٧٩) والله أعلم.","vol":"21","page":364},{"text":"١٢٢١٤ - وحدَّثنا محمد بن خالد بن خَلِي، قال: حدَّثنا بشر بن شعيب، عن اُبيه، قال: حدَّثنا الزهري، عن أبي سلمة (^١)، عن أبي هريرة (^٢)، بمثله: \"أنا الله، الملك. أين ملوك الأرض؟ \" (^٣).\n_________\n(^١) ابن عبد الرحمن بن عوف.\n(^٢) موضع الالتقاء، خو الصحابي الجليل: أبو هريرة الدوسي.\n(^٣) أخرجه البخاري -معلقًا- (التوحيد: باب قول الله تعالى: ﴿مَلِكِ النَّاسِ﴾ ١٣/ ٣٧٩ تحت رقم ٧٣٨٢).\nقال الإمام البخاري ﵀: وقال شعيب والزبيري وابن مسافر وإسحاق بن يحيى عن الزهري عن أبي سلمة. ا. هـ.\nقال الحافظ ابن حجر ﵀: مراده أنه اختلف على ابن شهاب في شيخه فقال يونس: هو سعيد بن المسيب، وقال الباقون أبو سلمة، كل منهما يرويه عن أبي هريرة. -ثم بين الحافظ ابن حجر- من وصل هذه الروايات مسندة. (الفتح ١٣/ ٣٧٩).\nثم قال ابن حجر: ونقل ابن خزيمة عن محمد بن يحيى الذهلي أن الطريقين محفوظين. ا. هـ ثم قال ابن حجر: وصنيع البخاري يقتضي ذلك، وإن كان الذي تقتضيه القواعد ترجيح رواية شعيب لكثرة من تابعه، لكن يونس كان من خواص الزهري الملازمين له ا. هـ (الفتح ١٣/ ٣٨٠).\nوتقدم تخريج الإمام مسلم وكذلك البخاري للحديث من طريق الزهري عن سعيد بن المسيب (انظر رقم ١٢٢١٢).","vol":"21","page":365},{"text":"١٢٢١٥ - حدَّثنا عباس الدوري، قال: حدَّثنا أحمد بن حنبل،\n\n⦗٣٦٦⦘\nقال: حدَّثنا بشر بن شعيب، عن أبيه، عن الزهري، عن أبي سلمة، عن أبي هريرة، عن النَّبِيّ ﷺ، بمثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق وموضع الالتقاء في الصحابي أبي هريرة ﵁.","vol":"21","page":365},{"text":"١٢٢١٦ - حدَّثنا أبو الأحوص القاضي، قال: حدَّثنا ابن عُفير (^١)، قال: حدَّثني الليث، عن ابن مُسافر (^٢)، عن ابن شِهاب، عن أبي سلمة، عن أبي هريرة، قال: سمعت النَّبِيّ ﷺ، فذكر مثله إلى: \"أنا الملك، أنا الملك\" (^٣).\n_________\n(^١) هو سعيد بن عفير، ومن طريقه أخرج البخاري هذا الحديث في صحيحه برقم (٤٨١٢).\n(^٢) هو عبد الرحمن بن خالد بن مسافر الفهمي.\n(^٣) تقدم تخريجه برقم (١٢٢١٤) وموضع الالتقاء هو الصحابي: أبو هريرة ﵁.\nفائدة الاستخراج: أن الرواية عن أبي سلمة عن أبي هريرة جاءت بلفظ \"أنا الله أنا الملك\" وبلفظ \"أنا الملك أنا الملك\".","vol":"21","page":366},{"text":"١٢٢١٧ - حدَّثنا أبو بكر الجُعفي (^١) بدمشق كوفيٌ حافظٌ، قال: حدَّثنا أبو أسامة (^٢)، عن عمر بن حمزة، عن سالم بن عبد الله، عن أبيه، قال: قال رسول الله ﷺ: \"يطوي الله السماوات يوم القيامة بيمينه، وكلتا يديه يمين. فيقول: أنا الملك. أين الجبّارون؟ أين المتكبِّرون؟ \" (^٣).\n_________\n(^١) هو محمد بن عبد الرحمن بن الحسن الجعفي الكوفي.\n(^٢) هو حماد بن أسامة وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (صفة القيامة: ٢/ ٢١٤٨ رقم ٢٤) قال حدثنا أبو بكر بن أبي شيبة حدثنا أبو أسامة عن عمر بن حمزة به. =\n\n⦗٣٦٧⦘\n= وعلقه البخاري في صحيحه (التوحيد رقم ٧٤١٣) ورواه موصلًا من طريق نافع عن ابن عمر -كما سيأتي-.\nتنبيه: جاءت تتمة لفظ رواية أبي أسامة -في صحيح مسلم-: \"ثم يطوى الأرضين بشماله ثم يقول: أنا الملك، أين الجبارون، أين المتكبرون\".\nفمن العلماء من أثبت هذه اللفظة، -وقالوا بما دلت عليه- ومن هؤلاء الائمة: الإمام الدارمي (الرد على بشر المريسي ص ١٥٥)، وأبو يعلى الفراء (أبطال التأويلات ص ١٧٦)، والشيخ عبد الله الغنيمان (شرح كتاب التوحيد من صحيح البخاري للغنيمان ١/ ٣١١).\nوذهب طائفة من الأئمة إلى شذوذ هذه اللفظة، وأن الصواب في لفظ الحديث \"كلتا يديه يمين\" ومن هؤلاء: الإمام ابن خزيمة (التوحيد ١/ ١٥٠) وكذلك البيهقي (الأسماء والصفات ٢/ ١٣٩ - ١٤٠)، وانظر فتح الباري (١٣/ ٤٠٨).\nولعل المصنف ممن يرى ضعفها فلذلك لم يذكرها وجاءت متابعات لحديث سالم عن ابن عمر وليس فيها هذه اللفظة. انظر: المصادر المتقدمة. والله أعلم.","vol":"21","page":366},{"text":"١٢٢١٨ - حدَّثنا الصغانيُّ، حدَّثنا حسين بن الأسود (^١)، قال: حدَّثنا أبو أُسامة (^٢)، بمثله (^٣).\n_________\n(^١) هو حسين بن علي بن الأسود.\n(^٢) هو حماد بن أسامة، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":367},{"text":"١٢٢١٩ - حدَّثنا الحسين بن إسحاق التَّستُريُّ، قال: حدَّثنا العلاءُ بن عمرو الحَنَفِيُّ (^١)، قال: حدَّثنا عبد الله بن إدريس، عن أبيه،\n\n⦗٣٦٨⦘\nعن نافع، عن ابن عمر، قال: قال رسول الله ﷺ: \"يقبضُ الله على الأرض يوم القيامة، والسماوات مطويّات بيمينه. ثمَّ يهزُّهنَّ، ثم يقول: أنا الملك\" (^٢).\n_________\n(^١) أبو محمد الكوفي: سئل عنه أبو حاتم فقال: ما رأينا إلا خيرًا ا. هـ.\nوذكره ابن حبان في الثقات وقال: ربما خالف، وذكره في المجروحين وقال: لا يجوز الاحتجاج به بحال، وقال الذهبي: متروك وساق له جملة من المناكير والموضوعات. =\n\n⦗٣٦٨⦘\n= انظر: الجرح (٦/ ٣٥٩) الثقات (٨/ ٥٠٤) الميزان (٤/ ٢٣) لسان الميزان (٥/ ١٨٥).\n(^٢) الحديث أخرجه البخاري في صحيحه (التوحيد: باب قول الله تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ ١٣/ ٤٠٤ رقم ٧٤١٢) من طريق عبيد الله عن نافع به، ومن طريق مالك عن نافع معلقًا.\nووصله اللالكائي (أصول اعتقاد أهل السنة ٣/ ٤١٧ رقم ٧٠١) وغيره (انظر فتح الباري ١٣/ ٤٠٧).\nملحوظة: جاء في لفظ المصنف \"ثم يهزّهن\" وقد تفرد بها من هذا الوجه.\nوإسنادها ضعيف بسبب العلاء بن عمرو الحنفي، وقد جاءت هذه اللفظة في حديث ابن مسعود المتقدم برقم (١٢٢٠٧) وكذلك جاءت في صحيح مسلم (صفة القيامة رقم ١٩) من حديث ابن مسعود أيضا.","vol":"21","page":367},{"text":"١٢٢٢٠ - حدَّثنا محمد بن عبد الملك الواسطي، قال: حدَّثنا يعقوب بن محمد الزهري، قال: حدَّثنا عبد العزيز بن أبي حَازم (^١)، قال: حدثني أبي، عن عبيد الله بن مِقسم، عن عبد الله بن عمر، قال: سمعت رسول الله ﷺ على المنبر، وهو يقول: \"يأخذ الجبّار سماواته بيمينه، وأرضيه بيديه. وجعل رسول الله ﷺ يقبض بيديه جميعا، ويبسطها، ويقول: أنا الملك، أنا الجبار. أين الجبّارون؟ أين المتكبِّرون؟ \" (^٢).\n_________\n(^١) هو عبد العزيز بن أبي حازم (سلمة بن دينار) وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٩ رقم ٢٦) قال حدثنا سعيد بن =\n\n⦗٣٦٩⦘\n= منصور عن عبد العزيز به.\nفائدة الاستخراج: ساق المصنف لفظ رواية عبد العزيز بن أبي حازم تامة.","vol":"21","page":368},{"text":"١٢٢٢١ - حدَّثنا إبراهيم بن مرزوق، قال: حدَّثنا القَعْنَبي، قال: حدَّثنا عبد العزيز بن أبي حَازم (^١)، قال: حدَّثني أبي، عن عبيد الله بن مِقسم، عن عبد الله بن عمر، قال: سمعت رسول الله ﷺ على المنبر. فذكر مثله (^٢).\nرواه عن القَعنَي غيره (^٣)، فقال: عبيد بن عمير، عن ابن عمر. وهو خطأ.\n_________\n(^١) موضع الالتقاء هو عبد العزيز بن أبي حازم (سلمة بن دينار).\n(^٢) تقدم تخريجه في الحديث السابق.\n(^٣) أي رواه غير إبراهيم بن مرزوق عن القعني فأخطأ في إسناده فقال \"عبيد بن عمير عن ابن عمر\" وهو خطأ، -كما قال المصنف ﵀ والصواب عبيد الله بن مقسم كما رواه إبراهيم عن القعني، وكذلك رواه يعقوب بن محمد الزهري (عند المصنف ١٢٢٢٠\" وسعيد بن منصور (عند مسلم في صحيح، صفة القيامة، رقم ٢٦) كلاهما عن عبد العزير بن أبي حازم عن أبيه عن عبيد الله بن مقسم.","vol":"21","page":369},{"text":"١٢٢٢٢ - حدَّثنا أبو محمد الشافعي (^١)، قال: حدَّثنا عمِّي (^٢)، قال: حدَّثنا ابن أبي حازم (^٣)، عن أبيه، عن عبيد الله بن مِقسم، عن عبد الله بن عمر، قال: سمعت رسول الله ﷺ يقول: \"يأخذ الجبَّار سماواته وأرضيه بيديه، فجعل يقبضهما ويبسطهما، ثمَّ يقول: أنا الجبَّار، أنا\n\n⦗٣٧٠⦘\nالملك. أين الجبّارون؟ أين المتكبِّرون؟ \". قال: ويتميّل رسول الله ﷺ عن يمينه، وعن يساره، حتَّى نظرت إلى المِنْبَر يتحرّك من أسفلِ شيءٍ منه، حتّى إنِّي لأقول: أسَاقِطٌ هو برسول الله؟ (^٤).\n_________\n(^١) هو أحمد بن محمد بن عبد الله بن العباس بن عثمان بن شافع.\n(^٢) هو إبراهيم بن محمد بن العباس المطلبي الشافعي.\n(^٣) هو عبد العزيز بن أبي حازم (سلمة بن دينار) وهو موضع الالتقاء.\n(^٤) تقدم تخريجه (رقم ١٢٢١٧) وذكر فائدة الاستخراج.","vol":"21","page":369},{"text":"١٢٢٢٣ - حدَّثنا الكابُليُّ (^١)، حدَّثنا سعيد بن منصور (^٢)، حدَّثنا عبد العزيز بن أبي حَازم، بتمامه مثله (^٣).\n_________\n(^١) سماه المصنف بعد حديثين محمد بن العباس بن الحسن أبو عبد الله الكابلي، وقد تقدمت ترجمته برقم (١٠٧٢٢) وله ترجمة في تاريخ بغداد (٣/ ١١١).\n(^٢) موضع الالتقاء هو سعيد بن منصور -وهو شيخ الإمام مسلم في هذا الحديث-.\n(^٣) تقدم تخريجه (رقم ١٢٢٢٠).","vol":"21","page":370},{"text":"١٢٢٢٤ - حدَّثنا موسى بن هارون، حدَّثنا محمد بن الصبَّاح، حدَّثنا عبد العزيز بن أبي حَازم (^١)، حدّثني أبي، عن عبيد الله بن مِقسم، عن عبد الده بن عمر، قال: سمعت رسول الله ﷺ وهو على المنبر، يقول: \"يأخذ الجبَّار سماواته وأرضه بيده. وقبض بيده فجعل يقبضها ويبسطها\". فذكر مثله (^٢).\n_________\n(^١) موضع الالتقاء هو عبد العزيز بن أبي حازم.\n(^٢) تقدم تخريجه (رقم ١٢٢٢٠).","vol":"21","page":370},{"text":"١٢٢٢٥ - حدَّثنا جعفر الصائغ، حدَّثنا سعيد بن سليمان (^١)،\n\n⦗٣٧١⦘\nحدَّثنا عبد العزيز بن أبي حَازم (^٢)، حدَّثني أبي، عن عبيد الله بن مِقسم، عن ابن عمر، قال: رأيت النَّبِيّ ﷺ على المِنبر، وهو يقول: \"يأخذ الجبَّار سماواته وأرضه بيديه. ثمَّ يقول: أنا الملك\". فذكر مثله (^٣).\n_________\n(^١) الضبي -المعروف بسعدويه- وهو من شيوخ جعفر الصائغ. (انظر: تهذيب الكمال ١٠/ ٤٨٥).\n(^٢) موضع الالتقاء هو عبد العزيز بن أبي حازم.\n(^٣) تقدم تخريجه (رقم ١٢٢٢٠).","vol":"21","page":370},{"text":"١٢٢٢٦ - حدَّثنا محمد بن العباس أبوعبد الله الكَابليُّ، حدَّثنا سعيد بن منصور (^١)، حدثنا يعقوب بن عبد الرحمن، قال: حدّثني ابو حَازم، عن عبيد الله بن مِقسم، أنَّه نظر إلى عبد الله بن عمر كيف يحكي رسول الله ﷺ، قال: \"يأخذ الله سماواته وأرضيه بيديه. ويقول: أنا الله، ويقبض أصابعه، ويبسطها، أنا الرحمن، أنا الملك\". حتَّى نظرت إلى المنبر يتحرَّك من أسفلِ شيءٍ فيه، حتَّى إنِّي لأقول: أساقط هو برسول الله ﷺ (^٢).\n_________\n(^١) موضع الالتقاء هو سعيد بن منصور، وهو شيخ مسلم في هذا الحديث.\n(^٢) أخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٤٨ رقم ٢٥، قال حدثنا سعيد بن منصور به.","vol":"21","page":371},{"text":"١٢٢٢٧ - حدَّثنا موسى بن هارون، حدَّثنا قُتيبة (^١)، قال: حدَّثنا يعقوب، إلاّ أنَّه قال: عبد الله بن عمرو. قال موسى: هو خطأ (^٢).\n_________\n(^١) ابن سعيد.\n(^٢) الفائدة من إيراد هذا الإسناد ما وقع فيه من خطأ في تسمية الصحابي: فجاء فيه: عبد الله بن عمرو، وسائر الروايات \"عبد الله بن عمر بن الخطاب\" ولذلك قال موسى (شيخ المصنف) بأنه خطأ - وهو كما قال ﵀.","vol":"21","page":371},{"text":"١٢٢٢٨ - أخبرنا يونس بن عبد الأعلى، حدَّثنا ابن وهب، عن\n\n⦗٣٧٢⦘\nهشام بن سعد، عن عبيد الله بن مِقسم (^١)، عن عبد الله بن عمر، أنَّه قال: رأيتُ النَّبِيّ ﷺ على المنبر، يقول: \"يأخذُ الجبَّاط\". فذكر نحوه (^٢).\n_________\n(^١) موضع الالتقاء هو عبيد الله بن مقسم.\n(^٢) تقدم تخريجه: رقم (١٢٢٢٠).\nفائدة الاستخراج: متابعة هشام بن سعد لأبي حازم في الرواية عن عبيد الله بن مقسم.","vol":"21","page":371},{"text":"١٢٢٢٩ - حدَّث سعد بن عبد الحكم (^١) من كتاب أبيه (^٢)، قال: حدَّثنا أبي [عن] (^٣) يعقوب (^٤)، عن أبي حَازم، عن عبيد الله بن مِقسم، أنَّه نظر إلى عبد الله بن عمر، كيف صنع حين أخذ يحكي رسول الله ﷺ، قال: قال رسول الله ﷺ: \"يأخذ الله سماواته وأرضيه بيديه\" (^٥). ثمّ ذكر الحديث.\n_________\n(^١) هو سعد بن عبد الله بن عبد الحكم -وهو من شيوخ المصنف- (انظر حديث ٧٤٦).\n(^٢) هذه الرواية وجادة.\n(^٣) ما بين المعكوفتين ساقط من الأصل، ومثبت في إتحاف المهرة (٨/ ٥٧٦).\n(^٤) ابن عبد الرحمن وهو موضع الالتقاء.\n(^٥) تقدم تخريجه (رقم ١٢٢٢٦).\nفائدة الاستخراج لهذا الحديث وما تقدم ذكر المتابعات والألفاظ لحديث ابن عمر.","vol":"21","page":372},{"text":"١٢٢٣٠ - حدَّثنا أبو علي الزعفرانيُّ، ويوسفُ بن مسلم، ومحمدُ بن إسماعيل الصائغ، والعباسُ بن محمد (^١)، والصغانيُّ، قالوا: حدَّثنا حجاجُ بن محمد (^٢)، قال: قال ابن جُريج: أخبرني إسماعيل بن أُميَّة، عن أيُّوب بن خالد، عن عبد الله بن رَافع، عن أبي هريرة، أنّه قال: أخذ\n\n⦗٣٧٣⦘\nرسول الله ﷺ بيدِي، فقال: \"خلق الله التُّربة يوم السبت، وخلق الجبال فيها يوم الأحد، وخلق الشجر فيها يوم الاثنين، وخلق المكروه فيها يوم الثلاثاء، وخلق النُّور يوم الأربعاء، وبثَّ فيها الدَّواب يوم الخميس، وخلق آدم بعد العصر (^٣) يوم الجمعة آخر الخلق، في آخر ساعة فيما بين العصر إلى الليل\".\nوقال الزعفرانيُّ: عن عبد الله بن رَافع مولى أمِّ سلمة. وقال: \"من ساعات الجمعة\".\nوقال عباس: \"في يوم الجمعة آخر الحلق، في آخر ساعة\" (^٤).\n_________\n(^١) هو الدوري.\n(^٢) المصيصي وهو موضع الالتقاء.\n(^٣) جاء في الأصل إثبات حرف (الواو) والصواب حذفه (كما جاء ذلك في رواية أحمد في المسند (٢/ ٣٢٧) حدثنا حجاج به). وبه يستقيم اللفظ.\nوجاء اللفظ في سنن النسائي: وخلق آدم يوم الجمعة بعد العصر آخر الخلق (السنن الكبرى رقم ١٠٩٤٣).\nوفي لفظ مسلم: بعد العصر من يوم الجمعة في الخلق.\nوبهذا يتبين خطأ إثبات الواو. والله أعلم.\n(^٤) أخرجه مسلم في صحيحه (صفة القيامة: باب ابتداء الخلق ٤/ ٢١٤٩ رقم ٢٧) قال حدثنا سريج بن يونس وهارون بن عبد الله قالا حدثنا حجاج به.","vol":"21","page":372},{"text":"١٢٢٣١ - حدَّثنا الصائغُ بمكة، حدَّثنا رَوح بن عُبادة، وحجاج (^١)، قالا: حدَّثنا ابن جُريج، بإسناده مثله (^٢).\n_________\n(^١) ابن محمد وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\n\n⦗٣٧٤⦘\n= فائدة الاستخراج: متابعة روح بن عبادة لحجاج بن محمد في رواية هذا الحديث.","vol":"21","page":373},{"text":"١٢٢٣٢ - أخبرنا أبو حامد محمد بن الفرَج الهمدانيُّ (^١)، قديمٌ صاحبُ حديثٍ، ويعقوبُ بن سفيان، قالا: حدَّثنا سعيد بن منصور، حدَّثنا عبد العزيز بن أبي حَازم، عن أبيه (^٢)، عن سهل بن سعد، قال: قال رسول الله ﷺ: \"تُحشرون يوم القيامة على أرضٍ بيضاءَ عَفْراءَ (^٣)، كقُرْصَةِ النَّقيِّ (^٤)، ليس فيها عَلَمٌ (^٥) لأَحَدٍ\" (^٦).\n_________\n(^١) لم أقف عليه، وقد عرفه المصنف بقوله: \"قديم صاحب حديث\" وهو متابع في إسناد هذا الحديث.\n(^٢) هو سلمة بن دينار وهو موضع الالتقاء.\n(^٣) بالعين المهملة والمد، بياض يضرب إلى الحمرة. (انظر شرح صحيح مسلم للنووي ١٧/ ١٩٥، فتح الباري ١١/ ٣٨٣ - ٣٨٢، تكملة فتح الملهم ١٢/ ٩٢).\n(^٤) القرصة: -بضم القاف- الرغيف، وهو الخبز الرقيق يعمل من الدقيق النقي من الغش والنخال. (انظر المصادر السابقة).\n(^٥) أي ليس فيها علامة سكن ولا بناء. (انظر المصادر السابقة).\n(^٦) أخرجه البخاري في صحيحه (الرقاق: باب يقبض الله الأرض ١١/ ٣٧٩ رقم ٦٥٢١).\nوأخرجه مسلم في صحيحه (صفه القيامة: باب في البعث والنشور ٤/ ٢١٥٠ رقم ٢٨): كلاهما من طريق محمد بن جعفر عن أبي حازم به.","vol":"21","page":374},{"text":"١٢٢٣٣ - حدَّثنا الكابليُّ، حدَّثنا سعيد بن منصور، بمثله: \"يُحشرُ النَّاسُ يومَ القيامة على أرضٍ بيضاءَ عفراءَ، كقُرْصَةٍ نقِي ليسَ فيها عَلَمٌ لأَحَدٍ\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق. =\n\n⦗٣٧٥⦘\n= فائدة الاستخراج: أن لفظ الكابلي (شيخ المصنف) يوافق لفظ مسلم \"يحشر الناس\" واللفظ المتقدم \"تحشرون\".","vol":"21","page":374},{"text":"١٢٢٣٤ - حدَّثنا الصغانيُّ محمد بن إسحاق، حدثنا عبد الوهَّاب بن عطاء (^١)، حدَّثنا داود بن أبي هند (^٢)، عن عامر الشَّعبِيّ، عن مَسْروقٍ، عن عائشة، أنَّها قالت يا رسول الله أرأيتَ قوله ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ﴾ (^٣) أين النَّاسُ يومئذٍ؟ قال: \"على الصِّرَاطِ\" (^٤).\n_________\n(^١) الخفاف أبو نصر العجلي.\n(^٢) موضع الالتقاء هو داود بن أبي هند.\n(^٣) سورة إبراهيم (آية ٤٨).\n(^٤) أخرجه مسلم في صحيحه (صفة القيامة: باب في البعث والنشور ٤/ ٢١٥٠ رقم ٢٩) من طريق علي بن مسهر عن داود به.\nفائدة الاستخراج: تسمية داود والشعبي في إسناد المصنف.","vol":"21","page":375},{"text":"١٢٢٣٥ - حدَّثنا يعقوبُ بن سفيان، حدَّثنا الحُميديُّ، حدَّثنا سفيانُ (^١) عن داودِ بن أبي هِندٍ (^٢)، بإسناده: قلت يا رسول الله: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾ فأين النَّاسُ يومئِذٍ؟ فقال رسول الله ﷺ \"على الصِّراطِ يا بنتَ الصِدِّيقِ\" (^٣).\n_________\n(^١) ابن عيينة.\n(^٢) موضع الالتقاء هو داود بن أبي هند.\n(^٣) تقدم تخريجه في الحديث السابق.\n\n⦗٣٧٦⦘\n= فائدة الاستخراج: زيادة لفظة \"يا بنت الصديق\" في آخر الحديث. وإسنادها صحيح.","vol":"21","page":375},{"text":"١٢٢٣٦ - حدَّثنا يعقوبُ بن سفيان الفارسي، وأبو الزِّنْباعِ رَوحُ بن الفرَج، قالا: حدَّثنا يحيى بن بُكير، حدَّثني اللَّيثُ بن سعد (^١)، قال: حدَّثني خالد بن يزيد، عن سعيدِ بن أبي هِلالٍ، عن زيدِ بن أَسلمَ، عن عطاءِ بن يسارٍ، عن أبي سعيدٍ الخُدريِّ، عن رسول الله ﷺ، قال: \"تكونُ الأَرضُ يوم القِيامةِ خُبزةً واحدةً. تكَفَّأَها (^٢) الجبَّارُ بيدِه. كما يكفَؤُ أحدكُم خُبزتَه في السُّفرَة (^٣). نُزُلًا (^٤) لًاهلِ الجَنَّةِ\". قال: فأَتى رجلٌ من اليَهُودِ فقال: باركَ الرَّحمن عليك يا أبا القاسِم، ألا أُخبِرك بنُزُل أهلِ الجَنَّةِ يوم القيامة؟ قال: \"بَلى\". قال: تكون الأرضُ خُبْزَةً واحدة - (كما قال رسول الله ﷺ). قال: فنَظَرَ رسول الله ﷺ إلينا ثمّ ضحِكَ حتّى بدت نَواجِذُه. قال: ألا أُخبِرك بإِدامِهم؟ قال: \"بَلى\". قال: إِدامُهُم بَالامٌ (^٥) والنُّونُ (^٦). قالوا: وما\n\n⦗٣٧٧⦘\nهذا؟ قال: نونٌ وثورٌ. يأكُلُ من زائدَةِ كَبِدِها (^٧) سبعونَ أَلفًا (^٨).\n_________\n(^١) موضع الالتقاء هو الليث بن سعد.\n(^٢) أي يميلها، من كفأت الإناء إذا قلبته. (انظر: فتح الباري ١١/ ٣٨٠).\n(^٣) بضم السين -المهملة- وهو الطعام الذي يتخذ للمسافر -كذا رواه بعضهم كما قال ابن حجر- وجاء لفظ رواية الصحيحين (خبزته في السفر) بفتح السين: وهو خبز الملة الذي يصنعه المسافر، فإنها تدحى كما تدحى الرقاقة وإنما تقلب على الأيدي حتى تستوي. (انظر: النهاية ٢/ ٣٧٣، فتح الباري ١١/ ٣٨٠).\n(^٤) بضم النون: ما يقدم للضيف. (فتح الباري ١١/ ٣٨٠).\n(^٥) لفظة عبرانية معناها: الثور، ولذا جاء تفسيرها بذلك في تمام الحديث. (شرح صحيح مسلم للنووي ١٧/ ١٩٨).\n(^٦) هو الحوت. (المصدر السابق، فتح الباري ١١/ ٣٨٢).\n(^٧) هي القطعة المنفردة المتعلقة في الكبد وهي أطيبها. (انظر: المصدر السابقين).\n(^٨) أخرجه البخاري في صحيحه (الرقاق: باب يقبض الله الأرض ١١/ ٣٧٩ رقم ٦٥٢٠) قال حدثنا يحيى بن بكير حدثنا الليث به.\nوأخرجه مسلم في صحيحه (صفة القيامة: باب نزل أهل الجنة ٤/ ١٢٥١ رقم ٣٠) من طريق شعيب بن الليث عن أبيه به.\nفوائد الاستخراج:\n١ - تسمية الليث في الإسناد.\n٢ - متابعة يحيى بن بكير لشعيب بن الليث عند مسلم في صحيحه.","vol":"21","page":376},{"text":"١٢٢٣٧ - حدَّثنا يعقوبُ بن سُفيان أيضا، حدَّثنا أبو صالح (^١)، حدَّثنا اللَّيثُ (^٢)، بإسنادِه مثله (^٣).\n_________\n(^١) هو عبد الله بن صالح كاتب الليث.\n(^٢) موضع الالتقاء هو الليث بن سعد.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":377},{"text":"١٢٢٣٨ - حدَّثنا أبو داود الحرَّانيُّ، وأبو داود السِجْزِيُّ، والصغانيُّ، وجعفرُ بن محمد الأَنْطَاكيُّ، قالوا: حدثنا مسلمُ بن إبراهيم (^١)، حدَّثنا قُرَّةُ بن خالد (^٢)، حدَّثنا محمدُ بن سِيرين، عن أبي هريرة، قال: قال رسول الله ﷺ:\n\n⦗٣٧٨⦘\n\"لو آمنَ بي عشَرةٌ من اليهود (^٣)، ما بقِيَ على ظهرِها يهوديٌ إِلاّ أسلَمَ\" (^٤).\nزاد السجْزِيُّ: \"وهو الذين سمّاهمُ الله ﷿ في سورة المائِدة\" (^٥).\n_________\n(^١) الأزدي الفراهيدي.\n(^٢) موضع الالتقاء هو قرة بن خالد.\n(^٣) المراد بذلك عشرة مختصة أو في زمن خاص، وإلا فقد آمن برسول الله ﷺ أكثر من عشرة -وعدّهم الحافظ ابن حجر- (انظر: فتح الباري ٧/ ٣٢٢).\n(^٤) أخرجه البخاري في صحيحه (المناقب: باب إتيان اليهود للنبي ﷺ -٧/ ٣٢١ رقم ٣٩٤١) قال حدثنا مسلم بن إبراهيم حدثنا قرة به.\nوأخرجه مسلم في صحيحه (صفة القيامة: باب: نزل أهل الجنة ٤/ ٢١٥١ رقم ٣١) من طريق خالد بن الحارث حدثنا قرة به.\nفائدة الاستخراج: تسمية محمد بن سيرين في إسناد المصنف وجاء في إسناد مسلم مهملًا.\n(^٥) هذه الزيادة: تفرد بها أبو داود السجزي من بين الرواة عن مسلم بن إبراهيم، ولم يذكرها الجماعة -الرواة عن مسلم بن إبراهيم- كالصغاني وأبو داود الحراني وجعفر بن محمد، وكذلك لم يذكرها الإمام البخاري وقد روى هذا الحديث عن مسلم بن إبراهيم كما تقدم. وجاءت هذه الزيادة عند أبي سعيد عبد الملك بن محمد النيسابوري (معجم المصنفات الواردة في فتح الباري صـ ٢٥٥) في كتابه: (شرف المصطفى): قال كعب: \"هم الذين سماهم الله في سورة المائدة\" -كذا قال ابن حجر (الفتح ٧/ ٣٢٢) - ولم أقف على إسنادها، وأخرج ابن أبي حاتم ويحيى بن سلام في تفسيريهما: عن ابن سيرين عن أبي هريرة -الحديث- وفي آخره: قال كعب: اثنا عشر، وتصديق ذلك في المائدة: \"وبعثنا منهم اثني عشر نقيبًا\" فسكت أبو هريرة، قال ابن سيرين: أبو هريرة عندنا أولى من كعب. (انظر: فتح الباري ٧/ ٣٢٣، الدر المنثور ٥/ ٢٣٠ ط: التركي).\nقلت: والذي يظهر ضعف هذه الزيادة لتفرد أبي داود بها، ولم أقف عليها في كتابه السنن، وإن قيل بثبوتها فهي محتملة من كلام كعب أو مرفوعة. والله أعلم.","vol":"21","page":377},{"text":"١٢٢٣٩ - حدَّثنا الصغانيُّ، حدَّثنا إسماعيلُ بن الخليلِ (^١)، حدَّثنا عليُ بن مُسْهِر، أخبرنا الأَعمشُ (^٢)، عن إبراهيم، عن علقَمة، عن عبد الله، قال: إِني لمع رسول الله ﷺ في حَرْثٍ (^٣) بالمدينة، وهو مُتوكِئٌ على عَسِيبٍ (^٤). فمرَّ بنا ناسٌ من اليهود، فقالوا: سلوهُ عن الرُّوح؟ فقال بعضُهم: لا تسألوه، فيستقبِلكم بما تَكرهونَ. فأَتاهُ نفرٌ منهم فقالوا: يا أبا القاسِم! ما تقولُ في الرُّوحِ؟ فسكتَ. فقامَ فوضعَ يده على جَبهَتِه. فعلِمتُ أَنَّه يُنزَل عليه فقُمتُ مكاني (^٥). فأُنزِلَ عليه: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ (^٦) (^٧).\n_________\n(^١) الخزاز الكوفي.\n(^٢) هو سليمان بن مهران، وهو موضع الالتقاء.\n(^٣) أي موضع الزرع. (شرح صحيح مسلم للنووي ١٧/ ١٩٩).\n(^٤) العسيب: جريدة النخل. (شرح صحيح مسلم للنووي ٧/ ١٩٩).\n(^٥) جاء في الأصل \"صلاتي\" وكتب تحتها: (مكاني). وهو الموافق للفظ رواية مسلم.\n(^٦) سورة الإسراء (آية ٨٥).\n(^٧) أخرجه البخاري في صحيحه (التفسير: باب قول الله تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ﴾ ٨/ ٢٥٣ رقم ٤٧٢١).\nوأخرجه مسلم في صحيحه (صفة القيامة: باب سؤال اليهود النبي ﷺ عن الروح ٤/ ٢١٥٢ رقم ٣٢):\nكلاهما من طريق عمر بن حفص بن غياث عن أبيه عن الأعمش به.","vol":"21","page":379},{"text":"١٢٢٤٠ - حدَّثنا محمدُ بن الجُنيد الدَّقاقُ، حدَّثنا إسحاقُ بن إسماعيل (^١)، ح.\n\n⦗٣٨٠⦘\nوحدَّثنا الصغانيُّ، حدَّثنا ابن نمير (^٢)، قالا: حدَّثنا كيعُ (^٣)، عن الأعمشِ، عن إبراهيمَ، عن علقَمةَ، عن عبد الله، قال: كنت أمشي مع النَّبِيّ ﷺ في حَرْثٍ بالمدينة، فمرَّ بقومِ من اليهودِ، فقال بعضُهم لبعضٍ: سلوهُ عن الرُّوحِ؟ فقال بعضُهم: لا تسألوه. قالوا: يا محمد! ما الرُّوحُ؟ قال: فقامَ وهو مُتَّكِئٌ على عَسِيبٍ، وأنا خلفه، فظَننَّا أنَّه يُوحَى إِليهِ. فقال: ﴿يَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ (^٤). فقال بعضُهم لبعضٍ: قُلنا لكم، لا تسألوه (^٥).\n_________\n(^١) الطالقاني.\n(^٢) هو أبو خيثمة زهير بن حرب -كما في الرواة عن وكيع- (تهذيب الكمال ٣٠/ ٤٦٨).\n(^٣) ابن الجراح وهو موضع الالتقاء.\n(^٤) سورة الإسراء (آية ٨٥).\n(^٥) أخرجه مسلم في صحيحه (صفة القيامة: باب سؤال اليهود النبي ﷺ عن الروح ٤/ ٢١٥٢ رقم ٣٣) قال حدثنا أبو بكر بن أبي شيبة وأبو سعيد بن الأشج قالا حدثنا وكيع به.\nوتقدم تخريج البخاري للحديث. (انظر الحديث السابق).\nفائدة الاستخراج: ساق المصنف لفظ رواية وكيع تامة.","vol":"21","page":379},{"text":"١٢٢٤١ - حدَّثنا ابنُ شَبَابان (^١)، حدَّثنا عثمانُ بن أبي شيبة، حدَّثنا جريرُ (^٢)، وكيعُ (^٣)، عن الأَعمشِ، بإِسنادِه نحوه (^٤).\n_________\n(^١) هو أحمد بن محمد بن موسى بن داود العطار.\n(^٢) ابن عبد الحميد.\n(^٣) موضع الالتقاء هو كيع.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":380},{"text":"١٢٢٤٢ - حدَّثنا يعقوبُ بن سفيان، وابنُ أبي الحنين (^١)، قالا: حدَّثنا عمرُ بن حفص بن غِياث (^٢)، قال: حدَّثني أبي، حدَّثنا الأعمشُ، حدَّثني إبراهيمُ، عن علقَمة، عن عبد الله، قال: بينما أَنا أمشي مع النَّبِيّ ﷺ في حَرْثٍ، وهو مُتَّكِئٌ على عَسِيْبٍ، إذ مرَّ بنفرٍ من اليهودِ. فقال بعضهم لبعض: سلوه عن الرُّوح؟ وقال بعضهم: ما رَابَكم إليه، لعلَّه يستقبلكم بشيءٍ تكرهُونه. فقال: سلوه؟ فقامَ إليه بعضُهم فسأله قال: فَأَسْكَتَ النَّبِيّ ﷺ. فعَلِمتُ أنَّه يوحَى إليه، فقُمتُ مكاني. فلمّا نزَل عليه الوحيُ قال: \"قل: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ \" (^٣) (^٤).\n_________\n(^١) هو محمد بن يحيى بن محمد بن كثير -لقبه لؤلؤ- وهو من شيوخ المصنف ومن الرواة عن عمر بن حفص. (انظر: تهذيب الكمال ٢٧/ ٩٠٨).\n(^٢) موضع الالتقاء هو عمر بن حفص.\n(^٣) سورة الإسراء (آية ٨٥).\n(^٤) تقدم تخريجه (رقم ١٢٢٣٩).","vol":"21","page":381},{"text":"١٢٢٤٣ - حدَّثنا محمدُ بن إسماعيل الصائغُ، حدَّثنا عفَّانُ (^١)، حدَّثنا عبد الواحد بن زياد، حدَّثنا الأعمشُ (^٢)، عن إبراهيمَ، عن علقمة، عن عبد الله، قال: بينما أَنا أمشي مع رسول الله في بعضِ حَرْثِ المدينة، وهو يتوكأ على عَسيبٍ معه، فمرَرنا على نفرٍ من اليهودِ. فقال بعضهم لبعض:\n\n⦗٣٨٢⦘\nسلوهُ عن الرُّوحِ فقال بعضهم: لا تسألوه عن شيءٍ، أنْ يُجيبَ فيه بشيءٍ تكرهونه. فقال بعضُهم: لنسألنَّه. فقام إليه، فقال: يا أبا القاسم ما الرُّوحُ؟ فسكَتَ عنه. فعلمتُ أنه يُوحَى إليه. فلمَّا تَجَلَّى عنه، قال: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ \".\nقال عفّانُ: وقرأه الأعمشُ: ﴿وما أُوتوا﴾ (^٣).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) هو سليمان بن مهران، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه برقم (١٢٢٤٠).\nفائدة الاستخراج: متابعة عبد الواحد بن زياد (عند المصنف) لعيسى بن يونس (عند مسلم) في قراءة الأعمش للآية (وما أوتوا):\nونسبت هذه القراءة للأعمش وابن مسعود فقط.\nوتوجيه هذه القراءة: أن المخاطب هم السائلون فقط أو اليهود بجملتهم.\nوأما على قراءة الجمهور: فالمخاطب هم العالم كله.\nانظر: البحر المحيط (٦/ ٧٦)، اللباب في تفسير الكتاب (١٢/ ٣٨٠)، تفسير القرطبي (١٠/ ٣٢٤)، زاد المسير (٥/ ٨٢).","vol":"21","page":381},{"text":"١٢٢٤٤ - حدَّثنا الصغانيُّ، وابنُ شَبَابان (^١)، قالا: حدَّثنا عثمانُ بن أبي شيبة، حدَّثنا ابن إِدريس (^٢)، عن الأعمشِ، عن عبد الله بن مُرَّة، عن مسرُوق، عن عبد الله بن مسعود، قال: بينما أَنا أمضي مع النَّبِىّ في نخلٍ، وهو متوكِّئٌ على عَسِيْبٍ. فمرَّ بقومٍ من اليهودِ، فسأله عن الرُّوحِ. فوقفَ ساكِتًا. فظننتُ أَنَّه يُوحَى إليه. قال: \"فتلا:\n\n⦗٣٨٣⦘\n﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ \" (^٣).\n_________\n(^١) هو أحمد بن محمد بن موسى بن داود العطار.\n(^٢) هو عبد الله بن إدريس، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه (رقم ١٢٢٤٠).\nفائدة الاستخراج: قراءة الأعمش للآية \"وما أوتيتم \".","vol":"21","page":382},{"text":"١٢٢٤٥ - حدَّثنا الحسنُ بن عفَّان، حدَّثنا ابنُ نُمير (^١)، عن الأعمشِ، عن مسلمٍ (^٢)، عن مسروق، عن خَبَّابٍ (^٣)، قال: كان ليَ على العاصِ بن وائِلٍ (^٤) حقٌّ. فأَتَيتُه أَتقاضَاهُ. فقال: لا أُعطيك حتَّى تكفرَ بمحمَّدٍ. فقلتُ: لا. واللهِ لا أكفُرُ بمحمَّدٍ حتَّى تموتَ ثمَّ تُبعَثَ. قال: فضحِكَ، ثمَّ قال: إنَّه سيكونُ لي ثَمَّ مالٌ وولدٌ، فأُعطِيكَ حقَّكَ. فأَنزَل الله ﷿: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧) أَطَّلَعَ الْغَيْبَ﴾ الآية (^٥). (^٦)\n_________\n(^١) هو عبد الله بن نمير ابن هشام الكوفي، وهو موضع الالتقاء.\n(^٢) ابن صبيح أبو الضحى الكوفي.\n(^٣) خباب -بموحدتين الأولى مثقلة- ابن الأرت -بفتحتين وتاء مشددة- التميمي. انظر: (التقريب ١٩٢، تكملة فتح الملهم ١٢/ ٩٨).\n(^٤) هو والد عمرو بن العاص، وكان له قدر في الجاهلية ولم يوفق للإسلام وكان من حكام قريش. (فتح الباري ٨/ ٢٨٣).\n(^٥) سورة مريم (آية ٧٧).\n(^٦) أخرجه البخاري في صحيحه (التفسير: باب قول الله تعالى: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا﴾ ٨/ ٢٨٣ رقم ٤٧٣٢) من طريق سفيان بن عيينة عن الأعمش به.\nوأخرج مسلم في صحيحه (صفة القيامة ٤/ ٢١٥٣ رقم ٣٦) قال حدثنا ابن نمير حدثنا أبي به -ولم يسق لفظه- وأحال إلى لفظ رواية وكيع عن الأعمش (صفة القيامة رقم ٣٥).\nفائدة الاستخراج: ساق المصنف لفظ رواية ابن نمير تامة.","vol":"21","page":383},{"text":"١٢٢٤٦ - حدَّثنا الصغانيُّ، حدَّثنا يعلى بن عُبيدٍ، قال: حدَّثنا الأعمشُ (^١)، عن مسلم، عن مسْروق، عن خَبَّاب، قال: كُنتُ رجلًا قَيْنًا (^٢)، وكان لي على العاصِ بن وائِلٍ دينٌ (^٣). فأَتيتُهُ أَطلُبُه؟ فقال: لا واللهِ لا أُعطيكَ حتَّى تَكفُرَ بمحمَدٍ. قال: فقلتُ: أما واللهِ لا أكفُرُ بمحمَّدٍ حتَّى تموتَ ثمَّ تُبعَثَ. قال: فإنِّي إذا مُتُّ ثُمَّ بُعِثتُ، كان لي ثَمَّ مالٌ وولدٌ، فتأتيني، فأُعطِيك. فأَنزَل الله ﷿: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧) أَطَّلَعَ الْغَيْبَ﴾ الآية (^٤). (^٥)\n_________\n(^١) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٢) بفتح القاف وسكون التحتانية بعدها نون وهو الحداد. (فتح الباري ٨/ ٢٨٣).\n(^٣) جاء في رواية الثوري عن الأعمش: \"فعملت للعاص بن وائل السهيمي سيفًا\" أخرجه البخاري رقم ٤٧٣٣) فتبين من هذه الرواية أنه أجرة سيف عمله له. (انظر: فتح الباري ٨/ ٢٨٣).\n(^٤) سورة مريم (آية ٧٧).\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"21","page":384},{"text":"١٢٢٤٧ - حدَّثنا أبو جعفر بن الجُنيد، حدَّثنا إسحاقُ بن إسماعيل، حدَّثنا أبو مُعاويةَ (^١)، وجريرُ (^٢)، عن الأعمشِ، عن مسلم بن صُبيح، عن مسْروق، عن خَبَّابِ بن الأَرَت، قال: كنتُ قيْنًا في الجاهلية، فعملتُ للعاصِ بن وائِلٍ عملًا، فأتيتُه أتقاضَاهُ. فقال لي: لا أَقضِيكَ\n\n⦗٣٨٥⦘\nحتَّى تكفُرَ بمحمَّدٍ. فقلت: لن أكفُرَ به، حتَّى تموتَ ثمَّ تُبعَثَ. قال: وإِنِيّ لميِّتٌ ثم مبعوثٌ؟ قلت: نعم. قال: فإنَّه سيكونُ لي ثَمَّة مالٌ وولدٌ، فأقضِيكَ. قال: فأَنزَل الله ﷿: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا﴾ إلى قوله: ﴿وَيَأْتِينَا فَرْدًا﴾ (^٣). (^٤)\n_________\n(^١) هو محمد بن خازم، وهو موضع الالتقاء.\n(^٢) ابن عبد الحميد، وهو موضع الالتقاء.\n(^٣) سورة مريم (آية ٧٧ - ٨٠).\n(^٤) أخرجه مسلم في صحيحه (صفة القيامة ٤/ ٢١٥٣ رقم ٣٦) قال حدثنا أبو كريب حدثنا أبو معاوية به، وحدثنا إسحاق بن إبراهيم أخبرنا جرير به -ولم يسق ألفاظهم.\nوتقدم تخريج البخاري للحديث. (انظر: حديث رقم ١٢٢٤٥).\nفائدة الاستخراج: ساق المصنف لفظ رواية أبي معاوية وجرير تامة.","vol":"21","page":384},{"text":"١٢٢٤٨ - حدَّثنا محمدُ بن عبد الملك الواسطىُّ، ويحيى بن محمد البختري (^١)، قالا: حدَّثنا عبيد الله بن معاذ بن معاذ العَنْبَريُّ (^٢)، حدَّثنا أبي، حدَّثنا شعبةُ، عن عبد الحميد الزِياديِّ (^٣)، سمع أنسَ بن\n\n⦗٣٨٦⦘\nمالكٍ يقولُ: سمعتُ النَّبِيّ ﷺ يقولُ: \"قال لي أبو جَهْلٍ: اللهمَّ إنْ كان هذا هو الحقَّ من عِندكَ، فأمطِر علينا حِجَارَةً من السَّماءِ، أو ائتنا بعذابٍ أليم\". فنَزَلت: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (٣٣) وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ إلى آخر الآية (^٤). (^٥)\n_________\n(^١) بفتح الباء الموحدة ثم الخاء المعجمة كذا في تاريخ بغداد. وجاء في المطبوع من إتحاف المهرة (٢/ ١٠٠) ابن البحيري (بالحاء المهملة، ثم ياء) وأظنه خطأ.\nوجاءت في الأصل بغير نقط.\nوشيخ المصنف: هو أبو زكريا الحنائي -بكسر المهملة وفتح النون المشددة مع المد نسبة إلى بيع الحناء- قال الخطيب البغدادي: وكان ثقة ولم يطعن عليه في الحديث. ا. هـ\nانظر: تاريخ بغداد (١٤/ ٢٢٩)، الإكمال لابن ماكولا (١/ ٤٦١)، توضيح المشتبه (٢/ ١٥٣، ١/ ٣٦٠).\n(^٢) موضع الالتقاء هو عبيد الله بن معاذ -وهو شيخ مسلم في هذا الحديث-.\n(^٣) هو عبد الحميد بن دينار: ونسب للزيادي لأنه من ولد زياد الذي يقال له ابن =\n\n⦗٣٨٦⦘\n= أبي سفيان. انظر: التقريب (صـ ٣٣٣)، فتح الباري (٨/ ١٥٩).\n(^٤) سورة الأنفال (آية ٢٣ - ٢٤).\n(^٥) أخرجه البخاري في صحيحه (التفسير: باب قول الله تعالى ﴿وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ …﴾ ٨/ ١٥٨ رقم ٤٦٤٨).\nوأخرجه مسلم في صحيحه (صفة القيامة: باب في قوله تعالى ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ …﴾ ٤/ ٢١٥٤) كلاهما من طريق عبيد الله بن معاذ به.","vol":"21","page":385},{"text":"١٢٢٤٩ - حدَّثنا أبو إبراهيم الزُّهريُّ (^١)، حدَّثنا هارونُ بن معروف، حدَّثنا معتمرُ بن سليمان (^٢)، قال: قال أبي: حدَّثنا نُعيم بن أبي هندٍ (^٣)، ح.\nوحدَّثني أبو إسحاق إبراهيم بن عبد الرحيم دَنُوقا بغداديٌّ، وأحمد بن مُلاعِب، قالا: حدَّثنا زكريا بن عدي، حدَّثنا المعتمرُ بن سليمان، عن أبيه، عن نُعيم بن أبي هندٍ، عن أبي حَازم (^٤)، عن أبي هريرة، قال: قال أبو جَهْل\n\n⦗٣٨٧⦘\nهل يُعَفِّرُ (^٥) محمَّدٌ بين أظهُركم؟ قالوا: نعم. قال: لئِن رأيتُه يفعلُ ذلك لأطأَنَّ على رقبتِه. فقيل له: هو ذاكَ يُصَلِّي. قال: فانْطَلق يطأُ على رقَبَتِه. فما فجِأَهُم منه إلاَّ يتَّقِي بيدَيْه، وينْكُصُ على عَقِبَيْهِ. قال: فأتوهُ فقالوا: مالكَ يا أبا الحَكَم؟ قال: إنَّ بينِي وبينَه لخندَقًا من نارٍ، وهَولًا وأَجنِحةً.\nهذا لفظ ابن دنُوقا وابن مُلاعب، عن زكريا واحدٌ، قال: \"لأفعلنّ به ولأفعلنّ\". إلى قوله: \"وأجنِحة\".\nزاد هارونُ بن معروف: قال المعتمر: قال أبي: لا أدري هذا من حديث أبي هريرة أم لا؟: (^٦) ﴿أَرَأَيْتَ الَّذِي يَنْهَى (٩) عَبْدًا إِذَا صَلَّى (١٠) أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى (١١) أَوْ أَمَرَ بِالتَّقْوَى (١٢) أَرَأَيْتَ إِنْ كَذَّبَ وَتَوَلَّى (١٣)﴾ يعني: أبا جهلٍ. ﴿أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (١٤) كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦) فَلْيَدْعُ نَادِيَهُ (١٧) سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾ يعني: الملائكة. ﴿كَلَّا لَا تُطِعْهُ﴾ (^٧) ثمَّ أمره بما أمره من السُّجُودِ (^٨).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم بن سعد الزهري.\n(^٢) التيمي وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) واسم أبي هند: النعمان بن أشيم الأشجعي. انظر: (تهذيب الكمال ٢٩/ ٤٩٨).\n(^٤) هو سلمان أبو حازم الأشجعي الكوفي.\n(^٥) أي يسجد ويلصق وجهه بالعفر (بفتحتين) وهو التراب. (انظر: شرح صحيح مسلم للنووي ١٧/ ٢٠٤، تكملة فتح الملهم ١٢/ ١٠١).\n(^٦) جاء في صحيح مسلم قبل ذكر الآية: فأنزل الله ﷿.\n(^٧) سورة العلق (آية ٦ - ١٩).\n(^٨) أخرجه مسلم في صحيحه (صفة القيامة: باب قول الله تعالى: ﴿إِنَّ الْإِنْسَانَ لَيَطْغَى﴾ ٤/ ٢١٥٤ رقم ٣٨) قال حدثنا عبيد الله بن معاذ ومحمد بن عبد الأعلى كلاهما حدثنا المعتمر بن سليمان به.","vol":"21","page":386},{"text":"١٢٢٥٠ - حدَّثنا محمدُ بن الجُنيد الدّقاقُ، وأبو أميَّة، قالا: حدَّثنا مُعاويةُ بن عَمرو، حدَّثنا زائدةُ، عن منصورٍ (^١)، عن مسلم، حدثنا مسْروقٍ،\n\n⦗٣٨٨⦘\nقال: كنَّا عند عبد الله، فدخل علينا رجلٌ، وعبد الله مضطجِعٌ بين القومَ، فقال: جئتُكَ من عِندِ المسجد، وعِندَ أبوابِ كِنْدة (^٢) قاصٌّ (^٣) يقُصُّ، وهو يقولُ: تجيءُ آيةُ الدُّخانِ فتأخُذُ بأنفاسِ الكفَّارِ، ويأخُذُ المؤمنَ منه كالزُّكامِ. فقال عبد الله، وجلس وهو غضبان: يأيُّها النَّاس اتَّقُوا الله. من علِمَ منكم شيئًا، فليقُلْ بما يعلمُ، ومن لم يعلمْ، فليقل: الله أعلمُ. فإنّه (^٤) أَعلمُ لأحدِكم أن يقول لما لا يعلمُ: الله اُعلمُ. فإنَّ الله ﷿ قال لنبيِّه ﷺ: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ (^٥) \". وإنَّ آيةَ الدُّخان قد مَضَتْ. وإنَّ رسول الله ﷺ لمَّا رأى إِدبَارَ النَّاس (^٦) عنه (^٧) قال: \"سبعٌ كسبعِ يوسف \". قال: فأَخَذتِ النَّاسَ سَنَةٌ (^٨) حصَّتْ (^٩) كلَّ شيءٍ. حتَّى يأكُلُون الجلودَ والميتَةَ.\nقال زائدة في حديثه: قال: فجاء أبو سُفيان إلى رسول الله ﷺ، فقال: يا محمَّد! إنَّكَ جِئتَ تأمُرُ بطاعةِ الله، وصِلَة الأرحام، وإنِّ قومكَ\n\n⦗٣٨٩⦘\nقد هلكوا؛ فادعُ الله ﷿ لهم. ثمَّ قرأ عبد الله هذه الآية: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ إلى قوله: ﴿إِنَّكُمْ عَائِدُونَ﴾ (^١٠). قال عبد الله: أفيُكشَفُ عذاب الآخِرة إذا جاء؟ وآيةُ الدُّخانِ قد مَضَتْ. ﴿يَوْمَ نَبْطِشُ﴾ (^١١) البَطْشَةُ (^١٢) واللّزام (^١٣)، كان يومَ بدرٍ، وقد مضت آية الروم (^١٤).\n_________\n(^١) ابن المعتمر كما في (فتح الباري ٨/ ٤٣٧) وهو موضع الالتقاء.\n(^٢) باب من أبواب الكوفة. (شرح صحيح مسلم للنووي ١٧/ ٢٠٦، تكملة فتح الملهم ١٢/ ١٠٢).\n(^٣) أي واعظ انظر: (تكملة فتح الملهم ١٢/ ١٠٢).\n(^٤) كتب في الأصل: (الله ﷿ قال). وضرب عليها.\n(^٥) سورة ص (آية ٨٦).\n(^٦) يعني قريشًا (انظر: فتح الباري ٢/ ٥٧٣، تكملة فتح الملهم ١٢/ ١٠٣).\n(^٧) أي عن الإسلام. (انظر: المصدرين السابقين).\n(^٨) أي قحطًا. (انظر: المصدرين السابقين).\n(^٩) أي استأصلت. (المصدرين السبابقين).\n(^١٠) سورة الدخان (آية ١٠ - ١٥).\n(^١١) سورة الدخان (آية ١٦).\n(^١٢) البطش هو الأخذ القوي الشديد: واختلف في المراد بالآية: فذهب ابن مسعود ﵁ أنه يوم بدر -كما في هذا الحديث- وذهب ابن عباس -كما روى ابن جرير بسند صحيح- أنه يوم القيامة. (انظر: تفسير ابن كثير ٧/ ٢٣٧، تفسير القرطبي ١٦/ ١٣٤، مختار الصحاح صـ ٥٦).\n(^١٣) أي ما جاء في قوله تعالى: ﴿فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا﴾ (سورة الفرقان آية ٧٧) قال الإمام ابن كثير ﵀ أي تكذيبكم لزامًا لكم: أي مقتضيًا لهلاككم وعذابكم ودماركم في الدنيا والآخرة، ويدخل في ذلك يوم بدر كما فسره بذلك ابن مسعود وأبي بن كعب ومجاهد والضحاك … وغيرهم.\nوقال الحسن: يعني يوم القيامة: ولا منافاة بينهما. أ. هـ (تفسير ابن كثير ٦/ ١٤٣، وانظر: تكملة فتح الملهم ١٢/ ١٠٦).\nوقال النووي: أي يكون عذابهم لازمًا، قالوا: وهو ما جرى عليهم يوم بدر من القتل والأسر وهي البطشة الكبرى. (شرح صحيح مسلم ١٧/ ٢٠٨).\n(^١٤) هذا هو المثبت في روايات الصحيحين وغيرهما، وجاء في الأصل \"اللزوم\" وهو خطأ بلا شك. =\n\n⦗٣٩٠⦘\n= والمراد بالروم: آية الروم في قوله تعالى: \"غلبت الروم\" سورة الروم (آية ٢ - ٣) ولا شك أن هذه الآية وقعت أيام بدر حين انهزم أهل فارس وغلب عليهم أهل الروم.\nوروى البخاري في صحيحه (رقم ٤٨٢٥) ومسلم (صفة القيامة رقم ٤١) من طريق كيع عن الأعمش عن مسلم عن مسروق عن عبد الله بن مسعود قال: \"خمس قد مضين اللزام، والروم، والبطشة، والقمر، والدخان \".\nوالحديت أخرجه البخاري في صحيحه (التفسير: باب سورة الروم ٨/ ٣٧٠ رقم ٤٧٧٤) من طريق الثوري عن منصور به.\nوأخرجه مسلم في صحيحه (صفة القيامة: باب: الدخان ٤/ ٢١٥٥ رقم ٣٩) من طريق جرير بن عبد الحميد عن منصور به.\nفائدة الاستخراج: تسمية \"أبي الضحى\" في إسناد المصنف \"مسلم\" وهو ابن صبيح بالتصغير وهو بكنيته أشهر. (انظر الفتح ٨/ ٢١٦).","vol":"21","page":387},{"text":"١٢٢٥١ - حدَّثنا أبو أُميَّة أيضا، حدَّثنا محمدُ بن سَابق (^١)، حدَّثنا إبراهيمُ بن طِهمان، عن منصور (^٢)، بمعناه (^٣).\n_________\n(^١) التميمي البزاز.\n(^٢) ابن المعتمر وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":390},{"text":"١٢٢٥٢ - حدَّثنا الصغانيُّ، وابن أُخت اُبي كُريب (^١)، وأبو أُميَّة، قالوا: حدثنا جعفرُ بن عون، عن الأعمش (^٢)، عن مسلم بن صُبيح، عن مسروق، قال: كان رجلٌ في المسجِدِ، قال: فقال: فيما يقول: ﴿يَوْمَ\n\n⦗٣٩١⦘\nتَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ (^٣) \". قال: الدُّخانُ يكونُ يومَ القيامة، يأخُذُ بأسماعِ المنافقين، وأبصارهم، ويأخُذُ المؤمنَ منه كهيئة الزُّكام. فقُمنا فدخلنا على عبد الله في بيته. فأخبرناه بما قال. وكان متَّكئًا فاستوى قاعِدًا. قال: ثمَّ قال: أيُّها النَّاسُ! من علِمَ منكم بعلمٍ، فليقُل به. ومن لم يعلَم، فليقل: الله أعلمُ. فإنَّ العالِمَ إذا سُئِل عمَّا لا يَعلم قال: الله أعلمُ. وقد قال لنبيِّه: ﷺ ﴿قُلْ مَا (^٤) أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ (^٥). وسأخبِركم عن الدُّخانِ. إنَّ قُريشًا لمَّا استَعْصَتْ على رسول الله ﷺ، وأبطأوا عن الإسلام، قال: \"اللهم أعنِّي عليهم بسبعٍ كسَبعِ يوسف\". قال: فأتتهُم سَنَةٌ فحَصَّت كلَّ شَيءٍ. حتى أكلوا الميتة والجيف، قال: حتى إنّ أحدهم كان يرى ما بينه وبين السماء كهيئة الدخان من الجوع، فدعوا، ثم قرأ هذه الآية: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ﴾ (^٦) فكشف ذلك عنهم، ثم قال عبد الله: أرأيتم لو كان هذا يوم القيامة أكان يكشف عنهم؟ قال (^٧): فعادوا فكفروا، قال: فأخّروا إلى يوم بدر، فقال: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا﴾ هذا\n\n⦗٣٩٢⦘\nيوم بدر ﴿إِنَّا مُنْتَقِمُونَ﴾ (^٨).\n_________\n(^١) لم أقف عليه.\n(^٢) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٣) سورة الدخان (آية ١٠).\n(^٤) في الأصل في هذا الموضع: (لا)!.\n(^٥) سورة ص (آية ٨٦).\n(^٦) سورة الدخان (آية ١٥).\n(^٧) في الأصل: \"قالت\".\n(^٨) أخرجه البخاري في صحيحه (التفسير: باب قول الله تعالى: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ﴾ ٨/ ٤٣٥ رقم ٤٨٢٢) من طريق كيع عن الأعمش به.\nوأخرجه مسلم في صحيحه (صفة القيامة: باب الدخان ٤/ ٢١٥٧) من طرق عن الأعمش به.\nفائدة الاستخراج: ما جاء في لفظ رواية المصنف من زيادة -من طريق الأعمش عن أبي الضحى- وهي قوله: وقد قال لنبيه: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ﴾ وسأخبركم عن الدخان وهي في رواية البخاري -وهي في رواية منصور عن أبي الضحى- التي تقدمت عند المصنف (برقم ١٢٢٥٠).","vol":"21","page":390},{"text":"١٢٢٥٣ - حدثنا الصغاني (^١)، حدثنا أبو بكر بن أبي شيبة، حدثنا أبو معاوية (^٢) وكيع، عن الأعمش، عن أبي الضّحى (^٣)، عن مسروق نحوه.\nإلا أنه قال: قالوا النبيّ ﷺ؛ فقال: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ﴾ (^٤).\n_________\n(^١) محمد بن إسحاق بن جعفر الصَّغاني.\n(^٢) محمد بن خازم الضرير.\n(^٣) مسلم بن صُبَيح الهَمْدَاني مولاهم.\n(^٤) سورة الدخان، الآية: (١٢).\nوالحديث أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم، باب الدخان: (٤/ ٢١٥٥) ح ٢٧٩٨/ ٤٠) من طريق أبي معاوية، ووكيع، وجرير، ثلاثتهم عن الأعمش به نحوه.","vol":"21","page":393},{"text":"١٢٢٥٤ - حدثنا الحسن بن عفان (^١)، حدثنا ابن نمير (^٢)، حدثنا الأعمش بمثله (^٣).\n_________\n(^١) الحسن بن علي بن عَفَّان العامري.\n(^٢) عبد الله بن نمير الهمداني الكوفي.\n(^٣) تقدم تخريجه في الحديث السابق وأخرجه الإمام أحمد في المسند (٤/ ١٤٤)، ح (٤١٠٤) والشاشي في مسنده (١/ ٣٩٦) رقم (٣٩٨) من طريق ابن نمير به.","vol":"21","page":393},{"text":"١٢٢٥٥ - حدثنا ابن الجنيد (^١)، حدثنا معاوية (^٢)، حدثنا زائدة (^٣)، عن الأعمش، عن مسلم، عن مسروق، عن عبد الله، قال: \"خمس قد مضين:\n\n⦗٣٩٤⦘\nالدُّخان واللِّزَام والروم، والبطْشة والقمر\" (^٤).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقَّاق.\n(^٢) معاوية بن عمرو بن المهلّب الأزدي.\n(^٣) هو: ابن قدامة الثقفي.\n(^٤) أخرجه مسلم في الصحيح ح (٢٧٩٨/ ٤١) من طريق جرير ووكيع عن الأعمش به، وقد تقدم. انظر: ح (١٢٢٥٣).\nوزائدة من أوثق الناس في الأعمش بعد الثوري كما قال الإمام أحمد: \"كان زائدة من أصح الناس حديثا عن الأعمش، ما خلا الثوري\"، ورواية مسلم عن الأعمش من طريق جرير وكيع، وقد قال أحمد: \"جرير لم يكن بالضابط. عن الأعمش\"، وتكلم في رواية وكيع عن الأعمش بأنه سمع منه وهو صغير. فرواية المصنِّف فيها متابعة لما رواه جرير وكيع، وهذا من فوائد الاستخراج.\nانظر: شرح علل الترمذي (٢/ ٥٣٣)، المنتخب من علل الخلال (١/ ٣٢٣)، (٢٣٤).","vol":"21","page":393},{"text":"١٢٢٥٦ - حدثنا ابن عفان، حدثنا ابن نمير، عن الأعمش، عن أبي الضحى، عن مسروق، عن عبد الله، قال: \"خمس قد مضين\" (^١).\n_________\n(^١) أخرجه مسلم من طريق وكيع وجرير وأبي معاوية عن الأعمش، وقد تقدم انظر: ح (١٢٢٥٣).","vol":"21","page":394},{"text":"١٢٢٥٧ - حدثنا ابن أبي الشَّوارب (^١)، حدثنا إبراهيم بن بشار (^٢)، حدثنا سفيان (^٣)، حدثنا مُطَرِّف والأعمش وفِطْر، عن مسلم بن صُبِيح بمثله (^٤).\n_________\n(^١) علي بن محمد بن عبد الملك، أبو الحسن الأموي البصري.\n(^٢) الرمادي أبو إسحاق البصري.\n(^٣) لعله ابن عيينة؛ لأن إبراهيم بن بشّار مشهور بالرواية عن ابن عيينة، ولازمه كثيرا.\nقال ابن حبان: \"كان متقنا ضابطا صحب ابن عيينة سنين كثيرة وسمع أحاديثه مرارا\" ا هـ. الثقات لابن حبان (٨/ ٧٢).\n(^٤) والحديث أخرجه مسلم كما تقدم تخريجه برقم (١٤٢٥٣) من طريق الأعمش، عن مسلم به.","vol":"21","page":394},{"text":"١٢٢٥٨ - حدثنا زيد بن إسماعيل الصائغ (^١)، حدثنا زيد بن\n\n⦗٣٩٥⦘\nالحُبَاب (^٢)، حدثنا شعبة، عن قتادة، عن عَزْرَة (^٣)، عن الحسن العُرِني (^٤)، عن يحيى بن الجزار، عن عبد الرحمن بن أبي ليلى، عن أبي بن كعب، في قول الله ﷿: ﴿وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ﴾ (^٥)، قال: \"مصائب الدنيا، وذكر الدخان والروم والبطشة، -فقال-: قد مضى هذا وهذا وهذا\" (^٦).\n_________\n(^١) زيد بن إسماعيل بن سيار بن مهدي الصائغ.\n(^٢) ابن الرَّيَّان -أو ابن رومان- التميمي الكوفي.\n(^٣) عزرة بن عبد الرحمن بن زرارة الخزاعي، الكوفى الأعور، \"شيخ لقتادة ثقة من السادسة\" انظر: تقريب التهذيب (ص: ٦٧٦) رقم (٤٥٧٦).\n(^٤) الحصن بن عبد الله العرنى البجلى الكوفى.\n(^٥) سورة السجدة، الآية: (٢١).\n(^٦) أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم - باب الدخان: (٤/ ٢١٥٧ - ٢١٥٨) ح ٢٧٩٩/ ٤٢) من طريق غندر، عن شعبة به. وفيه: \"مصائب الدنيا، والروم، والبطشة، أو الدخان\" -شعبة الشاك في البطشه أو الدخان-.\nوذكره الحميدي في الجمع بين الصحيحين في أفراد مسلم. انظر: الجمع بين الصحيحين (١/ ٢٥٢)، (٦٥٣).\nفائدة الاستخراج: جاءت رواية مسلم في صحيحه بالشك، وجاءت رواية المصنف بالجزم من غير شك.","vol":"21","page":394},{"text":"١٢٢٥٩ - وحدثنا أبو قلابة، حدثنا أبو زيد الهروي (^١)، حدثنا شعبة بإسناده إلى قوله: \"مصائب الدنيا\" (^٢).\n_________\n(^١) سعيد بن الربيع الحَرَشي العامري البصري.\n(^٢) الحديث أخرجه مسلم كما في الحديث السابق من طريق غندر، عن شعبة به.","vol":"21","page":395},{"text":"١٢٢٦٠ - حدثنا سعدان (^١) بن نصر بن منصور أبو عثمان، وشعيب بن عمرو (^٢)، قالا: حدثنا سفيان بن عيينة، عن ابن أبي نجيح (^٣)، عن مجاهد، عن أبي معمر (^٤)، قال: قال عبد الله بن مسعود: \"انشق القمر على عهد النبي ﷺ شقتين (^٥) \"، فقال رسول الله ﷺ \"اشهدوا\" (^٦).\n_________\n(^١) في الأصل: \"سفيان\" وهو خطأ، وليس في شيوخ أبي عوانة من اسمه سفيان بن نصر. والتصويب من إتحاف المهرة (١٠/ ٢٨٧) رقم (١٢٧٧٥).\n(^٢) ابن نصر، ويقال: ابن عمرو بن سهل، أبو محمد الضبعي.\n(^٣) عبد الله بن أبي نَجيح يسار الثقفي مولاهم.\n(^٤) عبد الله بن سَخْبَرة الأزدي الكوفي.\n(^٥) شقتين -بكسر المعجمة- أي: نصفين. انظر: عمدة القاري شرح صحيح البخاري (١٧/ ١٠).\n(^٦) أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم -باب انشقاق القمر: (٤/ ٢١٥٨) ح ٢٨٠٠/ ٤٣) من طريق عمرو الناقد، وزهير بن حرب، عن سفيان بن عيينة به.\nوأخرجه البخاري في صحيحه، كتاب المناقب، باب انشقاق القمر (٥/ ٣٩) ح (٣٨٦٩) من طريق الأعمش، عن إبراهيم النخعي، عن أبي معمر به.\nوقوله: \"اشهدو\" أي اضبطوا هذا القدر بالمشاهدة. انظر: فتح الباري (٧/ ٢٣١).","vol":"21","page":396},{"text":"١٢٢٦١ - حدثنا أبو البختري (^١)، حدثنا أبو أسامة، حدّثنا الأعمش، عن إبراهيم، عن أبي معمر، عن عبد الله قال: كنا مع النبي ﷺ بمكة انشق القمر فوقعت شقة وراء الجبل، فقال رسول الله ﷺ اشهدوا اشهدوا ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ﴾ (^٢).\n_________\n(^١) هو: عبد الله بن محمد بن شكر العَنْبَري كما جاء اسمه في الحديث رقم (١٩٢٣).\n(^٢) أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم -باب انشقاق القمر: =\n\n⦗٣٩٧⦘\n= (٤/ ٢١٥٨) ح ٢٨٠٠/ ٤٤) من طريق أبي معاوية، وعمر بن حفص، وابن مسهر ثلاثتهم عن الأعمش به بلفظ: \"بينما نحن مع رسول الله ﷺ بمنًى\".\nورواه أبو أسامة -كما عند المصنف- عن الأعمش بلفظ: \"بمكة\"، وتابعه أبو حمزة محمد بن ميمون السكري المروزي، عن الأعمش أخرجه البخاري في صحيحه -مناقب الأنصار- باب انشقاق القمر (٥/ ٣٩) رقم (٣٨٦٩).\nوكذلك رواه أبو الضحى، عن مسروق، عن عبد الله بلفظ: \"انشق بمكة\" أخرجه البخاري في صحيحه برقم (٣٨٦٩) معلقا عن أبي الضحى، وأسنده الطحاوي في شرح مشكل الآثار (٢/ ١٧٧)، (٦٩٧) والبيهقي في الاعتقاد (صـ ٢٦٩)، كلاهما من طريق مغيرة، عن أبي الضحى به.\nوكذلك رواه محمد بن مسلم الطائفي، عن ابن أبي نجيح، عن مجاهد، عن أبي معمر، عن عبد الله بلفظ: \"بمكة\". أخرجه البخاري في صحيحه برقم (٣٨٦٩) معلقا عن محمد بن مسلم الطائفي.\nوأخرجه الحاكم في المستدرك (٢/ ٤٧٢) من طريق عبد الرزاق، عن ابن عيينة، وابن أبي نجيح به. وقال صحيح على شرط الشيخين.\nوالجمع بين قول ابن مسعود تارة: \"بمنى\"، وتارة: \"بمكة\".\n١ - إما باعتبار التعدد إن ثبت.\n٢ - وإما بالحمل على أنه كان بمنى، ومن قال: كان بمكة لا ينافيه لأن من كان بمنى كان بمكة من غير عكس، ويؤيده أن الرواية التي فيها بمنى، قال فيها: \"ونحن بمنى\" والرواية التي فيها بمكة لم يقل فيها \"ونحن\"، وإنما قال: \"انشق القمر بمكة\" يعني أن الانشقاق كان وهم بمكة قبل أن يهاجروا إلى المدينة. انظر: فتح الباري (٧/ ٢٣٢).","vol":"21","page":396},{"text":"١٢٢٦٢ - حدثنا محمد بن علي بن داود (^١)، حدثنا عمر بن\n\n⦗٣٩٨⦘\nحفص، حدثنا أبي، حدثنا الأعمش، عن إبراهيم، عن أبي معمر، عن عبد الله بن مسعود، قال: بينا نحن مع رسول الله ﷺ بمنى إذا انفلق (^٢) القمر، فصارت فِلقتين (^٣)، فكانت فلقة وراء الجبل، فقال رسول الله ﷺ: \"اشهدوا\" (^٤).\n_________\n(^١) محمد بن علي بن داود بن عبد الله البغدادي ويعرف بابن أخت غزال \"كان ثقة =\n\n⦗٣٩٨⦘\n= حسن الحديث\" تذكرة الحفاظ ٢/ ٦٥٩.\n(^٢) في الأصل: \"انطلق \".\n(^٣) بكسر الفاء، والفِلقة القطعة من الشيء المنشق. انظر: مشارق الأنوار على صحاح الآثار (٢/ ١٥٨)، كشفى المشكل من حديث الصحيحين لابن الجوزي (ص: ١٩٢).\n(^٤) أخرجه مسلم في صحيحه -كتاب صفات المنافقين وأحكامهم- باب انشقاق القمر: (٤/ ٢١٥٨) ح ٢٨٠٠/ ٤٤) عن عمر بن حفص بن غياث، عن أبيه به. وفيه زيادة: \"وفِلقة دونه \"، وقد تقدم تخريج البخاري للحديث، انظر: ح (١٢٢٦١).","vol":"21","page":397},{"text":"١٢٢٦٣ - حدثنا أبو المثنى (^١)، حدثنا أبي (^٢) حدثني أبي (^٣)، حدثنا شعبة، عن الأعمش، عن إبراهيم، عن أبي معمر، عن عبد الله قال: انشق القمر على عهد رسول الله ﷺ فِلْقَتَين، فستر الجبل فِلْقة، وكانت فِلْقة فوق الجبل، فقال النبيّ ﷺ: \"اللهم اشهد\" (^٤).\n_________\n(^١) هو معاذ بن المثنى بن معاذ بن معاذ بن نصر العنبري.\n(^٢) هو المثنى بن معاذ العنبري.\n(^٣) هو معاذ بن معاذ بن نصر العنبري.\n(^٤) أخرجه مسلم في صحيحه -كتاب صفات المنافقين وأحكامهم- باب انشفاق القمر: (٤/ ٢١٥٨) ح ٢٨٠٠/ ٤٥) عن عبيد الله بن معاذ، عن معاذ بن معاذ العنبري به. وتقدم تخريج البخاري للحديث، انظر: ح (١١٢٢٦).","vol":"21","page":398},{"text":"١٢٢٦٤ - حدثني محمد بن محمد (^١)، حدثنا بندار، عن أبي داود، عن شعبة؛\nوحدثنا أبو أمية، حدثنا عمرو بن حكَّام (^٢)، حدثنا شعبة بإسناده مثله (^٣).\nوقال غندر: \"فِلقةٌ من وراء الجبل، وفِرقةٌ على الجبل\"، وقال: شك شعبة في \"فِلْقتين أو فرقتين\" (^٤).\n_________\n(^١) ابن رجاء بن السندي، أبو بكر، الإسفراييني، مصنف (الصحيح) المخرج على كتاب مسلم.\n(^٢) ابن أبي الوضاح الأزدي البصري، أبو عثمان، ضعفه النقاد.\n(^٣) أخرجه مسلم -كما تقدم- عن عببد الله بن معاذ، عن معاذ بن معاذ، عن شعبة به. ولفظه: \"بينما نحن مع رسول الله ﷺ بمنى \".\nوتقدم تخريج البخاري للحديث انظر ح (١٢٢٦١).\n(^٤) رواية غندر علقه المصنف هاهنا، ووصلها مسلم في صحيحه -كما تقدم- عن بشر بن خالد، عن غندر، عن شعبة، عن الأعمش، عن مجاهد، عن ابن عمر ﵁.\nولم يذكر الشك.\nورواه الإمام أحمد في المسند (٧/ ٣٠٣)، ح (٤٢٧٠) عن غندر به، وقال: \"فرقتين، أو فلقتين\" شعبة الذي يشك.\nومن فوائد الاستخراج الزيادة التي عند المصنف وهو شك شعبة في لفظ الحديث، هل هو فرقتين، أو فلقتين.","vol":"21","page":399},{"text":"١٢٢٦٥ - حدثنا أبو المثنى (^١)، حدّثنا أبي (^٢)، حدثنا معاذ بن معاذ، حدثنا شعبة، عن الأعمش، عن مجاهد، عن ابن عمر عن النبي ﷺ بمثله (^٣).\n_________\n(^١) هو معاذ بن المثنى بن معاذ بن معاذ بن نصر العنبري.\n(^٢) هو المثنى بن معاذ العنبري.\n(^٣) أخرجه مسلم في صحيحه - كتاب صفات المنافقين وأحكامهم - باب انشقاق القمر: (٤/ ٢١٥٩) ح ٢٨٠١/ ٤٥)، من طريق عبيد الله بن معاذ، عن معاذ بن معاذ به. =\n\n⦗٤٠٠⦘\n= من فوائد الاستخراج هنا: تكثير الطرق عن معاذ بن معاذ العنبري.","vol":"21","page":399},{"text":"١٢٢٦٦ - وحدثنا عباس الدوري، حدثنا وهب بن جرير، حدثنا شعبة، حدثنا الأعمش، عن مجاهد، عن ابن عمر في قوله: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ﴾ (^١)، قال: \"قد كان على عهد النبي ﷺ فِلْقتين: فِلْقة من دون الجبل، وفِلْقة من خلف الجبل\" (^٢).\n_________\n(^١) سورة القمر، الآية: (١).\n(^٢) تقدم تخريجه في الحديث السابق.\nوفي رواية المصنف من فوائد الاستخراج: بيان متن حديث رواية مجاهد، عن ابن عمر، فقد ساق مسلم إسنادها وأحال متن الحديث على متن رواية أبي معمر، عن ابن مسعود.","vol":"21","page":400},{"text":"١٢٢٦٧ - حدثنا يوسف بن مسلّم، حدثنا حجاج (^١)، عن شعبة، عن قتادة، عن أنس، قال: \"انشق القمر على عهد النبي ﷺ فرقتين\" (^٢).\n_________\n(^١) الأعور المصيصي.\n(^٢) أخرجه مسلم في الصحيح كتاب صفات المنافقين وأحكامهم، باب انشقاق القمر، (٤/ ٢١٥٩) ح ٢٨٠١/ ٤٥) من طريق أبي داود، ومحمد بن جعفر، ويحيى بن سعيد ثلاثتهم، عن شعبة به.\nوأخرجه البخاري في صحيحه، كتاب مناقب الأنصار، باب انشقاق القمر (٥/ ٣٩) ح (٣٨٦٨) من طريق سعيد بن أبي عروبة، عن قتادة بنحوه.\nومن فوائد الاستخراج تكثير الطرق عن شعبة.","vol":"21","page":400},{"text":"١٢٢٦٨ - حدثنا عمار بن رجاء (^١)، ويونس بن حبيب (^٢)، قالا:\n\n⦗٤٠١⦘\nحدثنا أبو داود قال: حدثنا شعبة، عن قتادة، قال: سمعت أنس بن مالك يقول: \"انشق القمر على عهد رسول الله ﷺ\" (^٣).\n_________\n(^١) الأستراباذي.\n(^٢) ابن عبد القاهر الأصبهاني.\n(^٣) أخرجه مسلم في الصحيح -كما تقدم- من طريق أبي داود، ومحمد بن جعفر، ويحيى بن سعيد ثلاثتهم، عن شعبة به. وقال الإمام مسلم بعد ذلك: وفي حديث أبي داود،: \"انشق القمر على عهد رسول الله ﷺ\".\nوتقدم تخريج البخاري للحديث، انظر الحديث السابق.","vol":"21","page":400},{"text":"١٢٢٦٩ - حدثنا ابن المنادي (^١)، حدّثنا يونس بن محمد، حدّثنا شيبان، حدّتنا قتادة، عن أنس بن مالك: \"أن أهلَ مكَّة سألوا رسول الله ﷺ أن يُرِيَهُم آيةً، فأراهم انشقاقَ القمرِ\" (^٢).\n_________\n(^١) محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن المنادي.\n(^٢) أخرجه مسلم في الصحيح كتاب صفات المنافقين وأحكامهم، باب انشقاق القمر، (٤/ ٢١٥٩) ح ٢٨٠٢/ ٤٦) من طريق زهير بن حرب، وعبد بن حميد كلاهما عن يونس بن محمد به مثله، وزاد: \"مرتين\". وتقدم تخريج البخاري للحديث انظر: (١٢٢٦٧).","vol":"21","page":401},{"text":"١٢٢٧٠ - حدثنا ابن الجنيد (^١)، حدثنا عبد الوهاب بن عطاء (^٢)، حدثنا سعيد بن أبي عروبة (^٣)، عن قتادة، عن أنس: \"أنّ أهل مكة سألوا رسول الله أن يريهم آيةً، فأراهم انشقاق القمر مرتين\" (^٤).\n_________\n(^١) محمَّد بن أحمد بن الجنيد أبو جعفر الدقّاق البغدادي.\n(^٢) الخفَّاف.\n(^٣) اسم ابن أبي عروبة: مِهران اليشكري مولاهم البصري، وسعيد هذا من أثبت الناس في قتادة.\nومن طريقه أخرج البخاري الحديث كما تقدم انظر ح (١٢٢٦٧).\n(^٤) أخرجه مسلم - كما تقدم - من طريق شيبان، ومعمر، وشعبة، كلهم عن قتادة به. =\n\n⦗٤٠٢⦘\n= وقد تقدم تخريج البخاري للحديث انظر ح (١٢٢٦٧).\nوفي رواية المصنف لهذا الحديث من طريق ابن أبي عروبة، عن قتادة علو معنوي له، حيث إنّ سعيد بن أبي عروبة أثبت الناس في قتادة كما قال ابن معين. انظر: سؤالات ابن الجنيد (ص: ٣٤٩) رقم (٣١٣)، وشرح علل الترمذي (٢/ ٥٠٣).","vol":"21","page":401},{"text":"١٢٢٧١ - حدثنا هلال بن العلاء (^١)، حدثنا محمد بن عبد الله الرّقاشي (^٢)، حدثنا يزيد بن زُريع (^٣)، حدثنا سعيد بن أبي عروبة بإسناده مثله (^٤).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم.\n(^٢) محمد بن عبد الله بن محمد بن عبد الملك البصري.\n(^٣) -بتقديم الزاي على الراء مصغرًا - أبو معاوية البصري.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":402},{"text":"١٢٢٧٢ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، حدثنا إسحاق بن بكر بن مضر، حدثني أبي، حدثنا جعفر بن ربيعة، عن عراك بن مالك، عن عبيد الله بن عبد الله بن عتبة بن مصعود، عن ابن عباس قال: \"إنَّ القمرَ انشقَّ في زمان رسول الله ﷺ\" (^٢).\n_________\n(^١) ابن أعين المصري.\n(^٢) أخرجه مسلم في الصحيح، كتاب صفات المنافقين وأحكامهم، باب انشقاق القمر، (٤/ ٢١٥٩) ح ٤٨/ ٢٨٠٣) عن موسى بن قريش التميمي، عن إسحاق بن بكر بن مضر به مثله.\nوالحديث أخرجه البخاري في صحيحه، كتاب مناقب الأنصار (٥/ ٣٩) ح (٣٨٧٠) قال حدثنا عثمان بن صالح، حدثنا بكر بن مضر به. =\n\n⦗٤٠٣⦘\n= وفيه من فوائد الاستخراج متابعة محمد بن عبد الله بن عبد الحكم - وهو ثقة - لرواية موسى بن قريش التميمي البخاري وهو مقبول كما قال ابن حجر في تقريب التهذيب (ع: ٩٨٤)، رقم (٧٠٠٢).","vol":"21","page":402},{"text":"١٢٢٧٣ - حدثنا إبراهيم بن منقذ الخولاني (^١)، حدثنا إدريس بن يحيى (^٢)، عن بكر بن مضر، عن جعفر بن ربيعة، عن عراك بن مالك، عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس قال: \"انشق القمر على عهد رسول الله ﷺ\" (^٣).\n_________\n(^١) إبراهيم بن منقذ بن إبراهيم الخولاني مولاهم أبو إسحاق المصري.\n(^٢) الأموي مولاهم أبو عمرو المصري.\n(^٣) أخرجه مسلم في الصحيح، - كما تقدم - من طريق إسحاق بن بكر بن مضر، عن بكر بن مضر به مثله. وقد تقدم تخريج البخاري له في الحديث السابق.","vol":"21","page":403},{"text":"١٢٢٧٤ - حدثنا عثمان بن خُرَّزَاذ (^١)، حدثنا يحيى بن بكير (^٢)، حدثنا بكر بن مضر بإسناده مثله (^٣).\n_________\n(^١) عثمان بن عبد الله بن محمد بن خُرَّزاذ الأنطاكي.\n(^٢) يحيى بن عبد الله بن بكير المخزومي مولاهم المصري.\n(^٣) أخرجه مسلم في الصحيح - كما تقدم - من طريق إسحاق بن بكر بن مضر، عن بكر بن مضر به مثله.\nوأخرجه البخاري في الصحيح، (كتاب التفسير، باب: اقتربت الساعة (٦/ ١٤٢) ح (٤٨٦٦) عن يحيى بن بكير به مثله.","vol":"21","page":403},{"text":"١٢٢٧٥ - حدثنا أبو بكر الجعفي (^١)، وأبو البختري (^٢)، قالا حدثنا\n\n⦗٤٠٤⦘\nأبو أسامة، حدثنا الأعمش، حدثني سعيد بن جبير، عن أبي عبد الرحمن السّلمي، عن أبي موسى قال: قال رسول الله ﷺ: \"لا أَحَدَ أصْبَرَ على أذًى سمعه من الله ﷿، يدعون لله ولدًا، ويجعلون له ندًا، وهو في ذلك يرزقهم ويعافيهم ويعطِيْهم\" (^٣).\n_________\n(^١) محمد بن عبد الرحمن بن الحسن بن علي الكوفي.\n(^٢) عبد الله بن محمد بن شاكر العنبري البغدادي المقرئ.\n(^٣) أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم، باب لا أحد أصبر على أذى من الله ﷿ (٢١٦٠/ ٤) (ح ٢٨٠٤/ ٥٠) عن عبيد الله بن سعيد، عن أبي أسامة به نحوه.\nوهو عند البخاري في الصحيح (كتاب الأدب باب الصبر في الأذى (٢٥/ ٨)، (٦٠٩٩) من طريق سفيان، عن الأعمش به نحوه.\nوفيه من فوائد الاستخراج:\nالمساواة بين المصنِّف ومسلم، لتساوي عدد رجال إسناديهما.\nوكذلك جاء في دواية المصنف ذكر الصحابي بكنيته، وهو مشهور بها، وجاء في صحيح مسلم باسمه.","vol":"21","page":403},{"text":"١٢٢٧٦ - حدثنا أحمد بن يوسف السلمي (^١)، حدثنا مسدد (^٢)، حدثنا أبو معاوية، عن الأعمش، عن سعيد بن جبير، عن أبي عبد الرحمن السّلمي، عن أبي موسى، قال: قال رسول الله ﷺ \"ما أحدٌ أصبرَ على أذًى سمعه من الله ﷿؛ إنه يُشرك به، ويجعل له ولدا، وهو يعافيهم، ويدفع عنهم\" (^٣).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، أبو الحسن السلمي النيسابوري.\n(^٢) ابن مسرهد بن مسربل الأسدي البصري.\n(^٣) أخرجه مسلم في الصحيح كما سبق، من طريق أبي أسامة وأبي معاوية به نحوه. =\n\n⦗٤٠٥⦘\n= وقد تقدم تخريج البخاري له - أيضا - في الحديث السابق.\nفائدة الاستخراج: أظهر المصنف لفظ رواية أبي معاوية، عن الأعمش، وجاءت روايته مقرونا بأبي أسامة عند مسلم في صحيحه.","vol":"21","page":404},{"text":"١٢٢٧٧ - حدثنا الحسن بن أبي الربيع الجرجاني (^١)، ومحمد بن مهل الصنعاني (^٢)، قالا: حدثنا عبد الرزاق، أخبرنا معمر، عن الأعمش، عن سعيد بن جبير، عن أبي عبد الرحمن السلمي، عن أبي موسى الأشعري، قال رسول الله ﷺ: \"ما أحد أصبر على الأذى من الله يدعون له ولدا، وهو يعفو عنهم، ويدعون له صاحبة وشريكا، وهو يرزقهم ويدفع عنهم\" (^٣).\n_________\n(^١) الحسن بن يحيى بن الجعد العبدي.\n(^٢) محمد بن عبد الله بن مهل بن المثنى الصنعاني.\n(^٣) أخرجه مسلم في الصحيح - كما تقدم - من طريق أبي أسامة وأبي معاوية، وكيع كلهم عن الأعمش به.\nوفائدة الاستخراج: هنا ذكر نسب الصحابي: \"أبي موسى\" الأشعري.\nوهو عند عبد الرزاق في المصنف (مصنف عبد الرزاق (١١/ ١٧٥)، (٢٠٢٥٠) بهذا اللفظ.\nرواية المصنف من طريق معمر، عن الأعمش، ومعمر يغلط في أحاديث الأعمش، كما قال الإمام أحمد (شرح علل الترمذي ٢/ ٧٢٠) ورواية مسلم من طريق أبي أسامة وأبي معاوية وكيع، وروايتهم عن الأعمش مقدمة على رواية معمر.\nوفيه من فوائد الاستخرج كثرة الطرق عن الأعمش.\nوتقدم تخريج البخاري للحديث، انظر: ح (١٢٢٧٦).","vol":"21","page":405},{"text":"١٢٢٧٨ - حدثنا الدنداني (^١)، حدثنا عمر بن حفص بن\n\n⦗٤٠٦⦘\nغياث (^٢)، حدثنا أبي (^٣) قال: حدثنا الأعمش قال سمعت سعيد بن جبير، يقول: قال أبو عبد الرحمن السلمي - ولم يسمه - قال عبد الله بن قيس أبو موسى: قال رسول الله ﷺ: \"ما أحد أصبر على أذًى سمعه منَ الله، يدعون له ولدًا، وهو يرزقهم ويعافيهم\" (^٤).\n_________\n(^١) موسى بن سعيد الطرسوسي، أبو بكر الدَّنداني.\n(^٢) عمر بن حفص بن غِياث بن طَلْق بن معاوية الكوفي.\n(^٣) حفص بن غِياث بن طَلْق بن معاوية الكوفي.\n(^٤) أخرجه مسلم كما تقدم من طريق الأعمش به نحوه، وتقدم تخريج البخاري للحديث، انظر: ح (١٢٢٧٥).\nورواية المصنف من طريق حفص بن غياث، عن الأعمش، وقد اختلف في رواية حفص، عن الأعمش، فقد كان أحمد وغيره يتكلمون في حديثه، لأن حفظه كان فيه شيء وقدمه غيرهم: قال أبو داود: \"كان عبد الرحمن بن مهدي لا يقدم بعد الكبار من أصحاب الأعمش غير حفص بن غياث\". وقال ابن المديني: سمعت يحيى بن سعيد يقول: أوثق أصحاب الأعمش حفص بن غياث، - قال علي - فأنكرت ذلك، ثم قدمت الكوفة بآخرة فأخرج إلي عمر بن حفص كتاب أبيه، عن الأعمش فجعلت أترحم على يحيى، وقلت لعمر: سمعت يحيى يقول: حفص أوثق أصحاب الأعمش، ولم أعلم حتى رأيت كتابه\" شرح علل الترمذي (٢/ ٥٣٤ - ٥٣٥). فبناء على قول ابن المديني ففيه العلو المعنوي وهو من فوائد الاستخراج.","vol":"21","page":405},{"text":"١٢٢٧٩ - حدثنا جعفر بن محمد بن فرقد الرقي (^١)، قال حدثنا عبد الله بن عمر الخطابي (^٢)، حدثنا معتمر بن سليمان قال: سمعت أبي،\n\n⦗٤٠٧⦘\nحدثنا قتادة، عن أنس أنه حدث عن رسول الله ﷺ وحدثنا أحمد بن هاشم أبو بكر الأنطاكي (^٣)، حدثني محمد بن عبد الرحمن بن سهم (^٤)، أخبرني معتمر بن سليمان، قال: سمعت أبي، حدثنا قتادة، عن أنس بن مالك أنه حدثه عن رسول الله ﷺ قال: \"إنّ الكافرَ إذا عمِلَ حسنةً أطْعَم بها طُعمة من الدُّنيا، وأما المؤمن فإنَّ الله ﷿ يدَّخِر له حسناتِه في الآخرة، ويُعْقِبُه رزقًا في الدّنيا على طاعته\" (^٥).\n_________\n(^١) جعفر بن محمد بن الحجاج بن فرقد القطان الرقّي.\n(^٢) عبد الله بن عمر بن عبد الرحمن الخطابي البصري.\n(^٣) أحمد بن هاشم بن الحكم بن مروان الأنطاكي.\n(^٤) محمد بن عبد الرحمن بن حكيم بن سهم الأنطاكي.\nذكره ابن حبان في الثقات، وقال: \"ربما أخطأ\"، وقال الخطيب البغدادي: \"كان ثقة\" وقال ابن حجر: \"ثقة\".\nانظر: الثقات لابن حبان (٩/ ٨٧)، (١٥٣٣١)، تاريخ بغداد، (٣/ ٥٣٨)، (١٠٥٦)، التقريب: (ص: ٨٦٩)، (٦٠٧٢).\n(^٥) أخرجه مسلم في الصحيح كتاب صفات المنافقين، باب: جزاء المؤمن بحسناته في الدنيا والآخرة، وتعجيل حسنات الكافر في الدنيا (٢١٦٢/ ٤) ح (٢٨٠٨/ ٥٧) عن عاصم بن النضر التيميّ، عن معتمر به مثله غير أنه قال: \"أُطعم بها\" مكان: \"يطعم بها\".\nومن فوائد الاستخراج: تسمية معتمر في إسناد المصنف حيث جاء عند مسلم مهملا.\nوهذا الحديث تفرد به الإمام مسلم عن الأئمة الستة انظر: (تحفة الأشراف بمعرفة الأطراف (١/ ٣١٧) رقم (١٢١٠)، تكملة فتح الملهم (١٢/ ١١٧).","vol":"21","page":406},{"text":"١٢٢٨٠ - حدثنا أحمد بن سهل بن أيوب (^١)، حدثنا عاصم بن\n\n⦗٤٠٨⦘\nالنضر (^٢)، حدثنا المعتمر بإسناده مثله (^٣).\n_________\n(^١) أبو الفضل الأهوازي.\n(^٢) أبو عمر البصري الأحول.\n(^٣) أخرجه مسلم في الصحيح -كما تقدم في الحديث السابق- عن عاصم بن النضر التيميّ، عن معتمر به مثله.","vol":"21","page":407},{"text":"١٢٢٨١ - حدثنا محمد بن إسماعيل الصائغ (^١)، وأبو داود الحراني (^٢)، قالا: حدثنا عفان بن مسلم، حدثنا همام (^٣)، عن قتادة، عن أنس بن مالك قال: قال النبي ﷺ: \"إنَّ الله لا يظلم المؤمنَ حسنةً يثاب عليها، الرزق في الدنيا، ويجزى بها في الآخرة، وأما الكافر فيُطْعم بحسناته في الدنيا، حتى إذا أفضى إلى الآخرة، لم تكن له حسنة يُعْطَى بها خيرا\" (^٤).\nرواه عبد الوهاب بن عطاء (^٥)، عن سعيد (^٦)، عن قتادة (^٧).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي.\n(^٢) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم.\n(^٣) ابن يحيى، كما في إسناد مسلم في صحيحه، برقم (٥٦/ ٢٨٠٨).\n(^٤) أخرجه مسلم في الصحيح ح (٥٦/ ٢٨٠٨) من طريق يزيد بن هارون، عن همام به نحوه.\nوفائدة الاستخراج: ما جاء في بيان ما يعطاه المؤمن في الدنيا \"الرزق\" كما في رواية المصنف.\n(^٥) الخفَّاف.\n(^٦) هو: ابن أبي عروبة اليشكري مولاهم.\n(^٧) وهذا الإسناد وصله الإمام مسلم في صحيحه، (كتاب صفات المنافقين، باب جزاء المؤمن بحسناته في الدنيا والآخرة وتعجيل حسنات الكافر في الدنيا (٤/ ٢١٦٢)، =\n\n⦗٤٠٩⦘\n= (٢٨٠٨/ ٥٧) عن محمد بن عبد الله الزُّزّي، عن عبد الوهاب بن عطاء به.\nوأحال في لفظه على رواية سليمان التيمي، عن قتادة.","vol":"21","page":408},{"text":"١٢٢٨٢ - حدثنا الربيع بن سليمان (^١)، حدثنا أسد بن موسى (^٢)، حدثنا، حماد بن سلمة؛ ح،\nوحدثنا أبو غسان مالك بن يحيى (^٣)، حدثنا يزيد بن هارون، أخبرنا حماد بن سلمة: عن ثابت البناني، عن أنس بن مالك قال: قال رسول الله ﷺ: \"يؤتى بأَنْعَمِ أهلِ الدُّنيا من أهل النار يوم القيامة، فَيُصْبَغُ في النار صَبْغَةً (^٤)، ثم يقال: يا ابن آدم! هل رأيت خيرا قط؟ هل مرَّ بك نعيمٌ قط؟ فيقول: لا، والله يا ربِّ! ويُؤْتى بأشدِّ النّاس بُؤْسًا في الدّنيا من أهل الجنة، فيُصْبغ صَبْغة في الجنة، فيقال له: يا ابن آدم! هل رأيت بؤسا قطّ؟ هل مرّ بك شدَّة قطّ؟ فيقول: لا، والله يا رب! ما مرّ بي بُؤْسٌ قطُّ، ولا رأيت شدَّةً قطُّ\" (^٥).\n\n⦗٤١٠⦘\nهذا لفظ يزيد بن هارون، وحديث أَسد بمعناه.\n_________\n(^١) ابن عبد الجبار المرادي.\n(^٢) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي المصري.\n(^٣) مالك بن يحيى بن مالك الهمداني الدَّميري الكوفي.\n(^٤) يعني: يغمس كما يغمس الثوب في الصبغ.\nالنهاية في غريب الحديث (ص ٥٠٨) مادة: (صبغ).\n(^٥) أخرجه مسلم في الصحيح كتاب صفات المنافقين، باب: صبغ أنعم أهل الدنيا في النار، وصبغ أشدهم بؤسا في الجنة، (٤/ ٢١٦٢)، (٥٥/ ٢٨٠٧) عن عمرو الناقد، عن يزيد بن هارون به مثله. =\n\n⦗٤١٠⦘\n= وهذا الحديث مما تفرد به مسلم عن البخاري، ذكره الحميدي في الجمع بين الصحيحين (٢/ ٤٩٢)، (٢١٤٢).","vol":"21","page":409},{"text":"١٢٢٨٣ - حدثنا محمد بن عبيد الله بن المنادي (^١)، حدثنا يونس بن محمد، حدثنا شَيْبان، عن قتادة، عن أنس بن مالك أنَّ رجلا قال: يا رسول الله! كيف يحشر الكفر على وجهه يوم القيامة؟ قال: \"أليس الذي أمشاه على رجليه في الدّنيا، قادر على أن يُمْشِيَه على وجهه يوم القيامة؟ \".\nقال قتادة: بلى، وعِزَّة ربِّنا (^٢).\n_________\n(^١) محمد بن عبيد الله بن يزيد البغدادي.\n(^٢) أخرجه مسلم في الصحيح كتاب صفات المنافقين، باب: يحشر الكافر على وجهه، (٤/ ٢١٦١)، (٥٤/ ٢٨٠٦) عن زهير بن حرب، وعبد بن حميد كلاهما عن يونس بن محمد به مثله.\nوقد ساق المصنف متابعة: أسد بن موسى ليزيد بن هارون، وهذا من فوائد الاستخراج.\nوالحديث متفق عليه رواه البخاري في الصحيح، كتاب التفسير، باب: ﴿الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا﴾ (٦/ ١٠٩٠)، (٤٧٦٠)، عن عبد الله بن محمد، عن يونس بن محمد به بلفظ: \"يحشر الكافر على وجهه؟ \".","vol":"21","page":410},{"text":"١٢٢٨٤ - حدثنا أحمد بن حفص بن عبد الله إملاء، حدثني أبي، حدّتنا إبراهيم بن طهمان، عن قتادة، حدّثنا أنس بن مالك أنَّ نبي الله ﷺ قال: \"يقال للكافر يوم القيامة: أرأيت لو كان [لك] (^١) ملء الأرض ذهبا أكنت\n\n⦗٤١١⦘\nتَفْتَدِي به؟ فيقول: نعم، فيقال له: قد سُئِلْتَ أيسرُ من ذلك\" (^٢).\n_________\n(^١) ما بين المعكوفتين ساقط من الأصل، وهي مثبتة في صحيح مسلم وبها يستقيم السياق.\n(^٢) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب: طلب الكافر الفداء بملء الأرض ذهبا، (٤/ ٢١٦٠)، (٢٨٠٥/ ٥٢ - ٥٣) من طريق هشام الدستوائي، وسعيد بن أبي عروبة كلاهما عن قتادة به نحوه.\nوالحديث أخرجه البخاري في صحيحه (كتاب الرقاق، باب من نوقش الحساب عذب، (٨/ ١١٢)، (٦٥٣٨) عن علي بن المديني، عن معاذ بن هشام به نحوه.","vol":"21","page":410},{"text":"١٢٢٨٥ - حدثنا مهدي بن الحارث (^١)، حدثنا بندار، حدثنا معاذ بن هشام، قال حدثني أبي عن قتادة، قال حدثنا أنس بن مالك أنَّ النبي ﷺ قال بمثله (^٢).\n_________\n(^١) مهدي بن الحارث بن مرداس العرعري العصار الجرجاني.\n(^٢) أخرجه مسلم في الصحيح ح (٥٢/ ٢٨٠٥) عن محمد بن بشار به بلفظ حديث إبراهيم بن طهمان المتقدم في الحديث السابق.\nوتقدم تخريج البخاري للحديث كذلك، انظر الحديث السابق.","vol":"21","page":411},{"text":"١٢٢٨٦ - حدثني أبي (^١)، حدثنا (^٢) إسحاق بن إبراهيم (^٣)، حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، قال، حدثنا أنس بن مالك، عن رسول الله ﷺ قال: \"يقال للكافر\" فذكر مثله (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد النيسابوري، الإسفراييني.\n(^٢) كذا في الأصل، وجاءت الصيغة عند مسلم: (قال إسحاق: أخبرنا).\n(^٣) ابن راهويه، الحنظلي.\n(^٤) أخرجه مسلم في الصحيح (٥٢/ ٢٨٠٥) عن إسحاق بن إبراهيم به. وتقدم تخريج البخاري للحديث، انظر: ح (١٢٢٨٤). =\n\n⦗٤١٢⦘\n= وفائدة الاستخراج: أن المصنف فصل بين رواية محمد بن بشار، إسحاق بن راهويه كل على حدة، بينما جمع بينهما مسلم في صحيحه في سياق واحد.","vol":"21","page":411},{"text":"١٢٢٨٧ - حدثنا عباس بن محمد الدوري، حدّثنا المثنى بن معاذ العنبري (^١)، حدثني أبي معاذ بن معاذ، حدّثنا شعبة، عن أبي عمران الجوني، عن أنس بن مالك عن النبي ﷺ قال: \"يقول الله ﷿ لأهون أهل النار عذابا: لو كانت لك الدنيا وما فيها أكنت مفتديا بها؟ قال: نعم، فيقول: قد أردت منك أهون من ذلك، وأنت في صلب آدم: أن لا تشرك بي شيئا - أحسبه قال:- ولا أدخلك الأر فأبيت إلا الشرك\" (^٢).\n_________\n(^١) المثنَّى بن معاذ بن معاذ العنْبَري.\n(^٢) أخرجه مسلم في صحيحه برقم (٥١/ ٢٨٠٥) عن عبيد الله بن معاذ العنبري، عن أبيه معاذ بن معاذ العنبري به نحوه.\nوأخرجه البخاري في صحيحه (كتاب الأنبياء برقم (٣٣٣٤)، وكتاب الرقاق (٦٥٣٨) وكتاب صفة الجنة (٦٥٥٧).","vol":"21","page":412},{"text":"١٢٢٨٨ - حدثنا محمد بن محمد بن رجاء (^١)، حدثنا عبيد الله بن معاذ بن معاذ، حدثنا أبي، حدثنا شعبةُ، عن أبي عمران الجوني، عن أنس بن مالك بمثله، \"وأنت في صلب آدم أن لا تشرك ولا أدخلك النار، فأبيت إلا الشرك\" (^٢).\n_________\n(^١) محمد بن محمد بن رجاء بن السِّنْدي الإسفراييني.\n(^٢) أخرجه مسلم في الصحيح (٤/ ٢١٦٠) ح (٢٨٠٥/ ٥١) عن عبيد الله بن معاذ العنبري، عن أبيه معاذ بىن معاذ العنبري به نحوه، وفيه: \"وأحسبه قال\"، وليس عند =\n\n⦗٤١٣⦘\n= المصنف هذا الشك.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب خلق آدم صلوات الله عليه وذريته (٤/ ١٣٣) ح (٣٣٣٤) (٨/ ١١٥) ح (٦٥٥٧) كتاب الرقاق، باب صفة الجنة والنار من طريقي: خالد بن الحارث، وغندر، كلاهما عن شعبة به.","vol":"21","page":412},{"text":"١٢٢٨٩ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي (^١)، حدثنا محمد بن جعفر، حدثنا شعبة، عن أبي عمران، قال: سمعت أنس بن مالك يحدث عن رسول الله ﷺ، قال: \"يقول الله ﷿ لأهون أهل النار عذابا: لو أن لك ما على الأرض من شيء كنت تفتدي به؟ فيقول: نعم، فيقول: أردت منك ما هو أهون من هذا، وأنت في صلب آدم أن لا تشرك شيئا، فأبيت إلا أن تشرك بي\" (^٢).\n_________\n(^١) هو أحمد بن حنبل.\nوالحديث في مسنده (١٩/ ٣٢٣) ح (١٢٣١٢).\n(^٢) أخرجه مسلم في الصحيح برقم (٢٨٠٥/ ٥١ مكرر) عن محمد بن بشار، عن محمد بن جعفر به نحوه.\nوتقدم تخريج البخاري للحديث انظر: ح (١٢٢٨٧).\nوفائدة الاستخراج: ساق الإمام مسلم رواية محمد بن جعفر، ولم يسق لفظها بتمامه، وإنما أحال على لفظ معاذ، عن شعبة - المتقدم - إلا قوله: \"ولا أدخلك النار\" فإنه لم يذكره، وساق المصنف اللفظ بتمامه.","vol":"21","page":413},{"text":"١٢٢٩٠ - حدثنا أبو أمية (^١) قال حدّثنا عبيد الله القواريري (^٢)،\n\n⦗٤١٤⦘\nحدّثنا خالد بن الحارث (^٣)، عن شعبة، عن أبي عمران الجوني، عن أنس بن مالك يرفعه: \"أن الله يقول - أو قال - لأهون أهل النار عذابا: لو أن لك ما في الأرض -أو قال: الأرض - من شيء كنت تفتدي به؟ قال نعم، قال: فقد سألتك ما هو أهون من هذا في صلب آدم أن لا تشرك، فأبيت إلا الشرك\" (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) عبيد الله بن عمر بن ميسرة، أبو سعيد البصري.\n(^٣) ابن عبيد الهجيمي البصري.\n(^٤) انظر تخريج الحديث رقم (١٢٢٨٧).\nوفيه من فوائد الاستخراج تكثير الطرق عن شعبة.","vol":"21","page":413},{"text":"<span data-type='title' id=toc-1506>باب بيان الأخبار التي تبين مَثَل المنافق والكافر، ومَثَل المؤمن، والدليل على أن المؤمن يصيبه من الأمراض والآفات والهموم أكثر مما يصيب المنافق والكافر.</span>","vol":"21","page":415},{"text":"١٢٢٩١ - حدثنا محمد بن إسحاق بن سبويه (^١) السجزي بمكة، حدثنا عبد الرزاق ح؛\nوحدثنا إسحاق بن إبراهيم (^٢) قال: قرأنا على عبد الرزاق، أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال رسول الله ﷺ: \"مثل المؤمن كمثل الزرع لا يزال الريح تفيئه (^٣)، ولا يزال المؤمن يصيبه البلاء، ومثل المنافق كمثل شجرة الأَرْز (^٤) لا تهتز حتى تستحصد\" (^٥).\n\n⦗٤١٦⦘\nرواه عبد الأعلى، عن معمر (^٦).\n_________\n(^١) سبويه: بفتح السين المهملة وضم الموحدة المشددة وسكون الواو وفتح المثناة تحت تليها هاء، ويقال: شبويه، بالشين المعجمة. انظر: توضيح المشتبه ٥/ ٢٨٩.\n(^٢) إسحاق بن إبراهيم بن عباد الدبري الصنعاني راوية عبد الرزاق.\n(^٣) يعني: تحركها وتميلها يمينا وشمالا. انظر: (النهاية في غريب الحديث (صـ ٧٢٢ مادة: (فيأ).\n(^٤) الأرز: قال الإمام النووي ﵀: الأزر: بفتح الهمزة، وراء سكنة، ثم زاي هذا هو المشهورت في ضبطها، وهو المعروف في الروايات كنب الغريب اهـ. شرح صحيح مسلم (١٧/ ٢٢٢).\nوقال أبو عبيد القاسم: الأرزة: بتسكين الراء، وهو شجر معروف بالشام وقد رأيته يقال له الأرز واحدتها أرزة وهو الذي يسمى بالعراق الصنوبر وإنما الصنوبر تمر الأرْزِ فسمى الشجر صنوبرا من أجل ثمره. انظر: غريب الحديث لأبي عبيد (١/ ١١٨).\n(^٥) أخرجه مسلم في الصحيح، كتاب صفات المنافقين وأحكامهم، باب المؤمن كالزرع =\n\n⦗٤١٦⦘\n= ومثل الكافر كشجر الأرز (٤/ ٢١٦٣)، (٥٨/ ٢٨٠٩ مكرر) عن محمد بن رافع، وعبد بن حميد كلاهما عن عبد الرزاق به.\nوفيه من فوائد الاستخراج تمييز المتن المحال به على المتن المحال عليه، حيث ساق مسلم سنده وأحال متنه على لفظ حديث عبد الأعلى عن معمر. وقال: غير أن في حديث عبد الرزاق مكان قوله: (تميله) (تفيئه).\nوالحديث في صحيح البخاري، كتاب المرضى، باب كفارة المرضى (٥٦٤٤)، وكتاب التوحيد، باب قوله تعالى: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ﴾ (٧٤٦٦).\n(^٦) هذه الرواية التي علقها المصنف، وصلها مسلم في الصحيح -كما تقدم - عن أبي بكر بن أبي شيبة، عن عبد الأعلى به.","vol":"21","page":415},{"text":"١٢٢٩٢ - حدثنا أبو العباس الغزي (^١)، حدثنا الفريابي محمد بن يوسف، حدثنا سفيان (^٢)، عن سعد بن إبراهيم، عن عبد الله بن كعب بن مالك، عن أبيه، قال: قال رسول الله ﷺ \"مثَلُ المؤمن كمثل الخَامَة (^٣) من\n\n⦗٤١٧⦘\nالزرع؛ تُفِيْئُها الرياح تَعْدِلها مرة، وتُضْجِعُها أخرى؛ حتى يأتيه أجلُه، ومثلُ الكافر مثل الأَرْزَة المُجْذِيَة (^٤) التي لا يصيبها شيء حتى يكون انجِعَافها (^٥) مرة واحدة\" (^٦).\nرواه يحيى القطان، عن سفيان بهذا الإسناد سواء، قال: عن عبد الله بن كعب، وقال: \"ومثل الكافر\" (^٧).\nرواه بندار، حدثنا يحيى، حدثنا سفيان، عن سعد، عن ابن كعب، عن أبيه عن النبي ﷺ (^٨).\nورواه عبد الرحمن، عن سفيان، عن سعد بن إبراهيم، عن عبد الرحمن بن كعب بن مالك، عن أبيه عن النبي ﷺ مثله إلا أنه قال: \"ومثل المنافق\" (^٩).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) وسفيان هو الثوري لأن الراوي عنه الفريابي وقد أهمل، قال الذهبي: أصحاب سفيان الثوري كبار قدماء، وأصحاب ابن عيينة صغار، لم يدكوا الثوري، وذلك أبين، فمتى رأيت القديم قد روى، فقال: حدثنا سفيان، وأبهم، فهو الثوري، وهم كوكيع، وابن مهدي، والفريابي، وأبي نعيم. فإن روى واحد منهم عن ابن عيينة بينه اهـ. سير أعلام النبلاء (سير أعلام النبلاء (٧/ ٤٦٦).\n(^٣) الغَضَّةُ الرطبة من النبات. انظر: غريب الحديث لأبي عبيد (١/ ١٧٧) غريب الحديث لابن الجوزي (١/ ٢٥٩).\n(^٤) المُجْذِيَةُ: الثابتة في الأرض. انظر: غريب الحديث لابن سلام (١/ ١١٧).\n(^٥) الانجعاف: الانقلاع. انظر: غريب الحديث لابن سلام (١/ ١١٧).\n(^٦) أخرجه مسلم في الصحيح (كتاب صفات المنافقين وأحكامهم، باب المؤمن كالزرع ومثل الكافر كشجر الأرز) (٤/ ٢١٦٣)، (٦٠/ ٢٨١٠) من طريق بشر بن السري، وعبد الرحمن بن مهدي، ويحيى القطان ثلاثتهم عن سفيان به نحوه.\n(^٧) وهذه الرواية علقها المصنف ووصلها البخاري في صحيحه كتاب الطب، باب في كفارة المرض (٧/ ١١٤) ح (٥٦٤٣) ومسلم -كما سبق في الحاشية السابقة- من طرق عن يحيى القطان به.\n(^٨) الحديث تقدم موصولا عند الشيخين في صحيحهما، وقد رواه مسلم في الصحيح برقم (٦٢/ ٢٨١٠) عن محمد بن بشار بندار، عن يحيى القطان به نحوه.\n(^٩) هذه الرواية التي علقها المصنف ووصلها مسلم في الصحيح -كما تقدم - عن زهير بن حرب، عن عبد الرحمن بن مهدي، وبشر بن السري، كلاهما عن سفيان به مثله.\nوالحديث تقدم تخريجه في الصحيحين -كما سبق- قريبا. =\n\n⦗٤١٨⦘\n= لم يسق المصنف لفظ حديث عبد الرحمن بن مهدي، وساقة مسلم في صحيحه.","vol":"21","page":416},{"text":"١٢٢٩٣ - حدثنا علي بن إِشكاب (^١) وأبو جعفر بن المنادي (^٢)، قالا: حدثنا إسحاق بن يوسف الأزرق (^٣)، حدّثنا زكريا بن أبي زائدة، عن سعد بن إبراهيم، عن ابن كعب بن مالك، عن أبيه كعب بن مالك قال: قال رسول الله ﷺ: \"مثل المؤمن كمثل الخامة من الزرع تُفيئها الرياح تَصْرعها مرة، وتَعْدِلها أخرى، ومثل الكافر مثل الأَرْزَة المُجْذِية، لا يُقِلُّ (^٤) أصلُها شيء حتى يكون انْجِعَافها مرة واحدة\" (^٥).\nكذا رواه ابن نمير عن زكريا (^٦).\n_________\n(^١) علي بن الحسين بن إبراهيم بن الحر العامري.\n(^٢) محمد بن عبيد الله بن يزيد البغدادي.\n(^٣) إسحاق بن يوسف بن مرداس المخزومي الواسطي.\n(^٤) بهذا اللفظ ورد أيضا عند البيهقي في شعب الإيمان (١٢٣٢/ ١٢ ح (٩٣٢٢)، \"لا يُقل\": لعله من القِلّ، والقل -بالكسر- الرعدة، والنواة تنْبت مُنْفَرِدَة ضَعِيفَة، والمعنى: لا يرعدها ولا يضعفها شيء. انظر: المعجم الوسيط (٢/ ٧٥٦)، وهو بمعنى ما جاء في رواية مسلم: \"لا يفيئها\".\n(^٥) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين وأحكامهم، باب المؤمن كالزرع ومثل الكافر كشجر الأرز (٤/ ٢١٦٣)، (٥٩/ ٢٨١٠) عبد الله بن نمير، ومحمد بن بشر، كلاهما عن زكريا بن أبي زائدة به مثله، وزاد: \"وتعدلها أخرى حتى تهيج\"، وقال: \"لا يفيئها شيء\".\n(^٦) هذا التعليق وصله مسلم في الصحيح - كما تقدم في الحاشية السابقة - عن أبي بكر ين أبي شيبة، عن عبد الله بن نمير، عن زكريا به. وهو عند أبن أبي شيبة في =\n\n⦗٤١٩⦘\n= المصنف برقم: (٣٥٥٥٣).","vol":"21","page":418},{"text":"١٢٢٩٤ - حدثنا الميموني (^١)، وأبو داود (^٢) وغيرهما قالوا: حدثنا محمد بن عبيد (^٣)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ قال: \"مثل المنافق مثل الشاة العائرة (^٤) بين الغنمين تَعِير (^٥) إلى هذه مرة وإلى هذه مرة، لا تدري أيهما تتَّبع\" (^٦).\n_________\n(^١) عبد الملك بن عبد الحميد بن عبد الحميد بن ميمون، الميموني.\n(^٢) سليمان بن سيف الحراني.\n(^٣) ابن أبي أمية الطنافسي.\n(^٤) أي المترددة الحائرة لا تدري أيهما تتبع انظر: شرح صحيح مسلم للنووي (١٧/ ١٨٧). وانظر: غريب الحديث للخطابي (١/ ٤٨٠). النهاية في غريب الأثر (صـ ٦٥٣).\n(^٥) قال النووي: أي تردد وتذهب. انظر: شرح صحيح مسلم للنووي (١٧/ ١٨٧).\n(^٦) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب صفات المنافقين وأحكامهم (٤/ ٢١٤٦)، (١٧/ ٢٧٧٤) من طريق عبد الله بن نمير، وأبي أسامة، وعبد الوهاب الثقفي ثلاثتهم عن عبيد الله به مثله، ولم يذكر لفظ: \"لا تدري أيهما تتبع\"، وهذه الزيادة صحيحة، وهي من فوائد الاستخراج.\nوهذا الحديث ذكره الحميدي (٢/ ٢٢٢)، ح (١٥٠٣) في أفراد مسلم.","vol":"21","page":419},{"text":"١٢٢٩٥ - حدثني أبو الحسن مسدد بن قَطَن (^١)، حدثنا قتيبة (^٢)، حدثنا يعقوب بن عبد الرحمن، عن موسى بن عقبة، عن نافع، عن ابن عمر\n\n⦗٤٢٠⦘\nعن النبي ﷺ بمثله غير أنه قال: \"تَعِيْرُ (^٣) في هذه وفي هذه مرة\" (^٤).\n_________\n(^١) مسدد بن قَطَن - بفتحتين - بن إبراهيم النيسابوري المزَكّي. ينظر: التقريب صـ ٨٠٢).\n(^٢) ابن سعيد، وهو شيخ مسلم في هذا الحديث.\n(^٣) هكذا في الأصل: \"تعير\" ولعل الصواب: \"تَكِرُّ\" كما عند مسلم، [وإلا لا فائدة لبيان الفرق بين روايتي عبيد الله وموسى بن عقبة، لأنّ عند المصنف في كلتا الروايتين: \"تعير\"].\nقال الإمام النووي ﵀: \"تكر\" بكسر الكاف، أي تعطف على هذه، وعلى هذه وهو نحو \"تعير\".\n(^٤) أخرجه مسلم في الصحيح صفات المنافقين (٤/ ٢١٤٦ رقم ١٧/ ٢٧٨٤ مكرر) عن قتيبة بن سعيد به وقال: \"غير أنه قال: \"تَكِرّ في هذه مرة وفي هذه مرة\".","vol":"21","page":419},{"text":"١٢٢٩٦ - حدثنا محمد بن إسماعيل الأحمسي، حدّثنا أبو معاوية (^١) عن محمد بن سُوقَة (^٢)، عن أبي جعفر (^٣)، عن ابن عمر قال: قال النبي ﷺ \"مثل المنافق مثل الشاة بين الرَّبيضين (^٤)؛ إنْ جاءت إلى هذه نَطَحَتْها، وإن جاءت إلى هذه نَطَحَتْها\" (^٥).\n_________\n(^١) محمد بن خازم الضرير.\n(^٢) محمد بن سوقة - بضم المهملة - الغَنَوي أبو بكر الكوفي العابد \"ثقة مرضي من الخامسة\" أخرج له أصحاب الكتب الستة. تقريب التهذيب (صـ: ٨٥٢) رقم (٥٩٤٢).\n(^٣) محمد بن علي بن الحسين بن علي بن أبي طالب الباقر.\n(^٤) الرِّبيض: جَماعةُ الغَنَم فإِن كان الحرف: \"الرَّبضَيْن\" فإِنّه أراد به منزلة شاة بين مربضَي غَنَم وإن كان: \"بين الربيضَيْن\" فلا فرق بينه وبين الغَنَمين. انظر: غريب الحديث لابن قتيبة (١/ ٢٧٨).\n(^٥) أخرجه مسلم -كما سبق- من طريق نافع عن ابن عمر به نحوه.\nوالحديث بهذا اللفظ أخرجه الإمام أحمد في المسند (٩/ ٣٨٢)، ح (٥٥٤٦) من طريق محمد بن سوقة به مثله.\n\n⦗٤٢١⦘\n= وفائدة الاستخراج: ذكر هذه المتابعة لرواية نافع، وهو من طريق أبي جعفر الباقر، عن ابن عمر.","vol":"21","page":420},{"text":"١٢٢٩٧ - حدثنا يعقوب بن سفيان الفارسي، أخبرنا ابن أبي مريم، حدثنا محمد بن جعفر بن أبي كثير، أخبرني عبد الله بن دينار، قال سمعت، ابن عمر يقول: قال رسول ﷺ: \"إنَّ من الشَّجر شجرةً لا يَسْقط ورقُها، وإنما هي مثل المسلم، فحدِّثوني ما هي؟ \" فوقع النّاسُ في شجر البَوادي، قال عبد الله: ووقع في نفسي أنَّها النَّخْلة، فاستحييت، ثمَّ قالوا حدِّثْنا ما هي؟ يا رسول الله! فقال: \"هي النخلة\" قال: فذكرت ذلك لعمر، فقال: \"لَأَنْ تَكُون قلتَ: هي النخلة أحبّ إليَّ من كذا وكذا\" (^١).\n_________\n(^١) أخرجه مسلم، كتاب صفات المنافقين، باب مثل المؤمن مثل النخلة، (٤/ ٢١٦٤) ح (٦٣/ ٢٨١١) من طريق إسماعيل بن جعفر، عن عبد الله بن دينار به مثله.\nوأخرجه البخاري في الصحيح، كتاب العلم، باب قوله المحدث حدثنا وأخبرنا، وباب طرح الإمام على أصحابه ليختبر ما عندهم من العلم (١/ ٢٢) ح (٦١، ٦٢) من طريقين عن عبد الله بن دينار به مثله ولم يذكر قول عمر بن الخطاب ﵁.","vol":"21","page":421},{"text":"١٢٢٩٨ - حدثني أبي (^١)، حدثنا عليُّ بن حُجْر (^٢)، حدّثنا إسماعيل بن جعفر، أخبرني عبد الله بن دينار أنه سمع عبد الله بن عمر بمثله (^٣).\n_________\n(^١) إسحاق بن إبراهيم بن يزيد النيسابوري، الإسفراييني.\n(^٢) هو السعدي، والحديث في جزئه (صـ ١٤٨) ح (٣٢).\n(^٣) أخرجه البخاري ومسلم - كما تقدم في الحديث السابق - عن علي بن حجر السعدي به مثله.","vol":"21","page":421},{"text":"١٢٢٩٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنَّ مالكا حدثه؛ ح\nوحدثنا عمرو بن عثمان العثماني (^١)، ومحمد بن مهدي العطار (^٢) - بمصر - قالا: حدثنا مطرف، أخبرنا مالك؛ ح\nوحدثنا علي بن عثمان النفيلي (^٣)، وأبو الأزهر (^٤)، قالا: حدثنا خالد بن مخلد (^٥)، حدثنا مالك، عن عبد الله بن دينار، عن ابن عمر أنَّ رسول الله ﷺ قال: \"في الشّجر شجرة لا يسقط ورقها، وهي مثل الرّجل المسلم، حدثوني ما هي؟ \" قال: فوقع الناس في شجر البادية، - قال ابن وهب: البوادي -، قال عبد الله: ووقع في نفسي أنَّها النخلة، فقال عبد الله: فاستحييت، فقالوا: يا رسول الله! أخبرنا ما هي؟ قال: \"هي النخلة\". فقال عبد الله: فحدَّثت ما في نفسي أبي، فقال عمر: \"لَأَنْ تكون قلتها أحبّ إليَّ من كذا وكذا\" (^٦).\n_________\n(^١) عمرو بن عثمان بن كُرب المكي الزاهد.\n(^٢) لم أقف على ترجمته.\n(^٣) على بن عثمان بن محمد بن سعيد النُّفيلي.\n(^٤) أحمد بن الأزهر بن منيع، العبدي، النيسابوري.\n(^٥) القطواني.\n(^٦) أخرجه مسلم -كما تقدم- من طريق إسماعيل بن جعفر، عن عبد الله بن دينار به.\nوأخرجه البخاري في صحيحه كتاب العلم، باب الحياء في العلم (١/ ٣٨)، (١٣١) عن إسماعيل بن أبي أويس، عن مالك به.=\n\n⦗٤٢٣⦘\n= وهو عند مالك في الموطأ رواية محمد بن الحسن الشيباني (صـ ٣٣٨) ح (٩٦٤).\nوفيه متابعة مالك لإسماعيل بن جعفر وهو من فوائد الاستخراج.","vol":"21","page":422},{"text":"١٢٣٠٠ - حدثنا عمار بن رجاء (^١)، حدثنا أبو داود الحَفَرِي (^٢)، حدثنا سفيان (^٣)، عن عبد الله بن دينار، عن ابن عمر، قال: قال النبي ﷺ: \"من الشجر شجرة ما يسقط ورقها، وإفا مثل الرجل المسلم … \" فذكر مثله (^٤).\n_________\n(^١) الإستراباذي.\n(^٢) الحَفَرِي - بفتح الحاء والفاء، نسبة إلى محلة بالكوفة يقال لها الحفر - الأنساب للسمعاني (٤/ ١٧٣).\nوجاء في إتحاف المهرة (٨/ ٥٢٢ - ٥٢٣ رقم ٩٨٩٣) (الحراني)، وهو خطأ، والصواب \"أبو داود الحفري\" كما في الأصل، وهو عمر بن سعد، وهو معروف بالرواية عن سفيان الثوري (انظر: تهذيب الكمال ٢١/ ٣٦٠).\nوأما أبو داود الحراني؛ فليست له رواية عن الثوري، ولا عن ابن عيينة (انظر: تهذيب الكمال (١١/ ٤٥٠) وطبقته متأخرة عن السفيانين، يروي عنهما من طريق علي بن المديني وغيره. انظر على سبيل المثال ح (١٢٣٠٤). والله أعلم.\n(^٣) هو الثوري إن كان الراوي عنه هو: أبو داود الحفري، وإلا فالمسألة محل توقف، لا يمكن الجزم به، ويحتمل أن يكون هو ابن عيينة كما سيأتي في آخر الحديث عند المصنف برقم (١٢٣٠٤) وسيأتي من طريق علي بن المديني، عن سفيان بن عيينة، قال سفيان: وحدثوني عن عبد الله بن دينار \"أن عمر قال له: لأن تكون قتلها أحب إليّ من كذا وكذا\" فلم يسمعه سفيان من عبد الله بن دينار مباشرة.\n(^٤) أخرجه مسلم في الصحيح - كما تقدم -.","vol":"21","page":423},{"text":"١٢٣٠١ - حدثنا يعقوب بن سفيان الفارسي، وعباس بن محمد الدوري، قالا: حدثنا عمر بن حفص بن غياث، حدثنا أبي، حدثنا الأعمش، حدثني مجاهد، عن ابن عمر قال: بينا نحن عند النبي ﷺ إذ أُتِيَ\n\n⦗٤٢٤⦘\nبجُمَّارٍ (^١)، فقال رسول الله ﷺ \"إن من الشجر شجرة، بركتها كالرجل المسلم، قال ابن عمر: فظننت أنَّها النّخلة من أجل الجُمَّار الذي أُتِيَ به، فأردت أن أقول هي النخلة؛ فنظرت في وجوه القوم؛ فكنت أحدثهم سنا، فقال رسول الله ﷺ: \"هي النخلة\" (^٢).\n_________\n(^١) جمع جُمَّارة، والجمارة قلب النخلة وشحمتها. انظر: النهاية في غريب الحديث (ص ١٦٣) مادة: (جمر).\n(^٢) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين، باب مثل المؤمن مثل النخلة (٤/ ٢١٦٤)، (٢٨١١/ ٦٤) من طريق سيف بن سليمان المخزومي، عن مجاهد به ولم يسق متنه كاملا. وذكره المصنف، ففيه من فوائد الاستخراج بيان المتن المحال به على المتن المحال عليه.\nوالحديث عند البخاري في صحيحه (كتاب الأطعمة، باب أكل الجمار، (٧/ ٨٠)، (٥٤٤٤) عن حفص غياث به نحوه.","vol":"21","page":423},{"text":"١٢٣٠٢ - حدثنا الصغاني (^١)، حدثنا محمود بن غيلان (^٢)، حدّثنا أبو أسامة (^٣) قال: حدثنا الأعمش، حدثنا مجاهد، عن عبد الله بن عمر قال: كنتُ عاشِرَ عَشْرةٍ مع رسول الله ﷺ إذ أتِيَ بجُمَّار فقال رسول الله ﷺ: \"إنَّ من الشَّجر شجَرَةً بركتُها كالرّجل المسلم\"، قال ابن عمر: فظننت أنَّها النّخلة من أجل الجمَّار الذي أتِيَ به، فأردتُّ أن أقول له هي النخلة، ثمّ نظرتُ في وجوه القوم، فكنتُ أحدثهم سِنًّا، فقال\n\n⦗٤٢٥⦘\nرسول الله ﷺ: \"هي النخلة\" (^٤).\n_________\n(^١) محمد بن إسحاق أبو بكر الصَّغَاني.\n(^٢) أبو أحمد المروزي.\n(^٣) حماد بن أسامة الكوفي.\n(^٤) أخرجه مسلم في الصحيح، كتاب صفات المنافقين، باب مثل المؤمن مثل النخلة (٤/ ٢١٦٤)، (٢٨١١/ ٦٤) من طريق أبي الخليل الضُّبعي، وابن أبي نجيح، وسيف بن سليمان ثلاثتهم، عن مجاهد به نحوه.\nوأخرجه البخاري في الصحيح، كتاب العلم، باب الفهم في العلم، (١/ ٢٥) ح (٧٢) من طريق ابن أبي نجيح به نحوه.\nوفيه زيادة: \"كنت عاشرة عشرة\" لم يذكرها مسلم، وهي من فوائد الاستخراج.","vol":"21","page":424},{"text":"١٢٣٠٣ - حدثنا أبو داود (^١)، قال: حدثنا أبو الوليد (^٢)، قال: حدثنا أبو عوانة (^٣)، عن أبي بشر (^٤)، عن مجاهد، عن ابن عمر، قال: كتت جالسا عند النبيّ ﷺ، وهو يأكل جُمَّار النخل، فقال: \"إن من الشَّجر شجرة، هي كالرجل المؤمن، قال: فأردتُّ أن أقول هي النخلة، فنظرت في وجوه القوم، وإذا أنا أحدثهم سنًّا، فقال رسول الله: ﷺ \"هي: النخلة\" (^٥).\n_________\n(^١) سليمان ب سيف الحراني.\n(^٢) هشام بن عبد الملك الطيالسي البصري.\n(^٣) الوضاح بن عبد الله اليشكري.\n(^٤) جعفر بن أبي وحشية واسمه إياس البصري.\n(^٥) أخرجه مسلم في الصحيح كما تقدم في الحديث السابق من طرق عن مجاهد.\nوأخرجه البخاري في الصحيح كتاب البيوع، باب بيع الجمار وأكله، (٣/ ٧٨) وح (٢٢٠٩). عن أبي الوليد بهذا الإسناد نحوه.","vol":"21","page":425},{"text":"١٢٣٠٤ - حدثنا أبو داود الحرَّاني (^١)، حدثنا عليُّ بن المديني، حدثنا\n\n⦗٤٢٦⦘\nسفيان (^٢)، قال: قال ابن أبي نجيح، عن مجاهد قال: صحبت ابن عمر إلى المدينة فما سمعته يحدث عن رسول الله ﷺ إلا حديثا واحدا، قال: كنا عند رسول الله ﷺ فأتي بجُمَّارٍ، فقال: \"إنَّ من الشَّجر شجَرةً مثلها مثل الوجل المسلم\" - قال ابن عمر -، فأردت أن أقول هي النخلة، فنظرت، فإذا أنا أصغر القوم، فسكتُّ، فقال رسول الله ﷺ: \"هي النخلة\" (^٣).\nقال سفيان، وحدثوني عن عبد الله بن دينار أنَّ عمَرَ قال له: \"لأنْ تَكُون قُلتَها أحبّ إليَّ من كذا وكذا\" (^٤).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) هو ابن عيينة.\n(^٣) أخرجه مسلم في الصحيح (رقم ٢٨١١/ ٦٤ مكرر) عن أبي بكر بن أبي شيبة، وابن أبي عمر كلاهما، عن سفيان به ولم يسق المتن كاملا.\nومن فوائد الاستخراج: بيان المتن المحال عليه، حيث أورد الحديث مسلم من طريق سفيان وأحال متنه على ما قبله.\nوقد تقدم تخريج البخاري. انظر الحديث السابق.\n(^٤) وصله الحميدي في مسنده (١/ ٥٤٧) ح (٦٩٤) عن سفيان بن عيينة، عن عبد الله بن دينار، عن ابن عمر، قال: فقال لي عمر: \"لأن تكون قلتها أحبّ إليَّ من كذا وكذا، أو قال: من حُمْرِ النَّعم\".\nوفي هذا الإسناد جاءت رواية سفيان عن ابن دينار بالعنعنة، وأيضا فيه بيان الواسطة بين عبد الله بن دينار وعمر.","vol":"21","page":425},{"text":"١٢٣٠٥ - حدثنا محمد بن سنان البصري (^١)، حدثنا أبو بكر\n\n⦗٤٢٧⦘\nالحنفي (^٢)، حدثنا سيف (^٣)، قال: سمعت مجاهدا، يقول سمعت عبد الله بن عمر يقول: أُتيَ رسول الله ﷺ بجُمَّار، فقال: \"إن من الشَّجر شجرةً مثلها مثل المرء المسلم\"، فأردت أن أقول: يا رسول الله إنَّ هذه الجمار، فنظرت فإذا أنا أصغر القوم، فسكتُّ، فلما فرغ رسول الله ﷺ قال: \"هي النخلة\" (^٤).\n_________\n(^١) محمد بن سنان بن يزيد، أبو الحسن الْبَصْرِيُّ القزاز أخو يزيد بن سنان. وقد تقدمت ترجمته: برقم (١٠٢١٩) وهو: \"ضعيف\" كما في تقريب التهذيب (ص: ٨٥١)، (٥٩٣٦).\n(^٢) عبد الكبير بن عبد المجيد البصري.\n(^٣) هو: سيف بن سليمان، أو ابن أبي سليمان المخزومي. ثقة ثبت كما في التقريب ٢٦٢) ت (٢٧٢٢).\n(^٤) أخرجه مسلم -كما تقدم- من طريق عبد الله بن نمير عن سيف به، ولم يسق متنه كاملا.\nمن فوائد الاستخراج: بيان المتن المحال عليه، حيث ذكر مسلم إسناد عبد الله بن نمير وأحال متنه على ما قبله.","vol":"21","page":426},{"text":"١٢٣٠٦ - حدثنا نصر بن مرزوق المصري أبو الفتح، قال: حدثنا الخصيب بن ناصح (^١)، حدثنا وهيب، عن عبيد الله بن عمر، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال ذات يوم لأصحابه: انبئوني عن شجرة تشبه الرجل المسلم لا يَتَحَاتّ (^٢) ورقها، توُتي أكلها كل حين بإذن ربها\"، فوقع في قلبي أنها النخلة، فسكت القوم، فقال النبي ﷺ: \"هي النخلة\"، فقلت لأبي: لقد كان وقع في قلبي أنها النخلة، قال فما منعك أن تكون قلته\n\n⦗٤٢٨⦘\nلرسول الله ﷺ لأن تكون قلته أحبَّ إليَّ من كذا وكذا، فقلت: كنْتَ في القوم وأبو بكر ولم تَقُولا شيئًا، فكرهتُ أنْ أقول (^٣).\nرواه مسلم (^٤)، عن أبي بكر بن أبي شيبة، عن أبي أسامة، عن عبيد الله.\n_________\n(^١) الحارثي البصري.\n(^٢) عند مسلم: \"لا تتحاتّ\".\nومعناه: لا يتناثر، ولا يتساقط ورقها. انظر: شرح صحيح مسلم للنووي (١٧/ ١٥٣).\n(^٣) أخرجه مسلم في صحيحه، كتاب صفات المنافقين، باب مثل المؤمن مثل النخلة، (٤/ ٢١٦٤) ح (٢٨١١/ ٦٤ مكرر)، والبخاري في صحيحه (كتاب التفسير، باب قوله تعالى: ﴿كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ﴾ (٦/ ٧٩)، (٤٦٩٨) كلاهما من طريق أبي أسامة، عن عبيد الله به نحوه.\nولم يذكرا: \"كنْتَ في القوم وأبو بكر ولم تَقُولا شيئًا\"، وهي زيادة زاده المصنف، وهي من فوائد الاستخراج، وأخرجها أيضا البزار في المسند (١٢/ ١٣٧)، (٥٧١٤) من طريق وهيب به مثله.\nومن فوائد الاستخراج أيضا: إن لفظ رواية عبيد الله بن عمر \"تؤتي أكلها كل حين\" بدون إثبات \"لا\" وقد جاء الشك من إبراهيم بن سفيان (صاحب الإمام مسلم وراوية صحيحه) في إثباتها أولا؟\n(^٤) أخرجه مسلم في صحيحه، كتاب صفات المنافقين، باب مثل المؤمن مثل النخلة، (٤/ ٢١٦٤) ح (٢٨١١/ ٦٤ مكرر).","vol":"21","page":427},{"text":"<span data-type='title' id=toc-1507>باب بيان الأخبار التى تبينِ وتدل أنَّ الشياطين تفتن الناس وتضلهم وتُحرِّش بينهم، وأنَّ مع كل إنسان شيطان يضله، ولا ينجو منه أحد بعمله إلا مغموصا أو يكون قرينه منهم مسلم.</span>","vol":"21","page":429},{"text":"١٢٣٠٧ - حدثنا علي بن حرب (^١) حدثنا أبو معاوية، عن الأعمش، عن أبي سفيان، عن جابر قال: سمعت النبي ﷺ يقول: \"إنَّ الشَّيطان قد أَيِسَ أن يَعْبُدَه المصلُّون في جزيرة العرب، ولكن في التحريش بينهم\" (^٢).\n_________\n(^١) علي بن حرب بن محمد بن حرب بن حيَّان الطائي.\n(^٢) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين، باب تحريش الشيطان، وبعثه سراياه فتنة الناس، وأن مع كل إنسان قرينا: (٤/ ٢١٦٦) ح (٢٨١٢/ ٦٥ مكرر)، عن أنهما بكر بن أبي شيبة، وكيع كلاهما عن أبي معاوية به، ولم يذكر لفظ حديث أبي معاوية بل أحال على رواية جرير، والمصنف أتى بالإسناد والمتن وهو من فوائد الاستخراج.\nوالحديث تفرد به مسلم عن البخاري كما قال الحميدي في الجمع بين الصحيحين (٢/ ٤١٤)، ح (١٧٢٨).","vol":"21","page":429},{"text":"١٢٣٠٨ - حدثنا أبو داود الحراني (^١)، حدثنا محاضر (^٢)، حدّثنا الأعمش، عن أبي سفيان، عن جابر قال: سمعت النبي ﷺ يقول: \"إنَّ الشيطان قد أيِسَ أن يَعبُدَه المصلُّون بأرض العرب، ولكن التحريش\" (^٣).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي.\n(^٢) ابن المُوَرعّ الكوفي.\n(^٣) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب تحريش الشيطان (٤/ ٢١٦٦) =\n\n⦗٤٣٠⦘\n= رقم (٢٨١٢/ ٦٥). عن عثمان بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن الأعمش به مثله وقال: \"جزيرة العرب\"، وزاد: \"بينهم\".","vol":"21","page":429},{"text":"١٢٣٠٩ - حدثنا عباس الدوري (^١)، حدثنا أبو يحيى الحماني (^٢)، حدثنا الأعمش بإسناده نحوه (^٣).\n_________\n(^١) عباس بن محمد الدوري.\n(^٢) عبد الحميد بن عبد الرحمن الحِمَّانِي الكوفي.\n(^٣) انظر تخريج الحديث السابق.","vol":"21","page":430},{"text":"١٢٣١٠ - حدثنا أبو إسماعيل الترمذي (^١)، حدثنا أبو نعيم (^٢)، قال: حدثنا سفيان (^٣)، عن أبي الزبير (^٤)، عن جابرٍ قال: قال النَّبيُّ ﷺ: \"إنَّ إبليسَ قد أيِسَ أن يعبده المصلون، ولكن في التحريش بينهم\" (^٥).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلَمي الترمذي.\n(^٢) الفضل بن دكين.\n(^٣) هو الثوري، لأن الراوي عنه هو: أبو نعيم، قال ابن حجر: \"أبو نعيم وإن كان روى عن سفيان بن عيينة، لكنه إذا روى عنه ينسبه وإذا روى عن الثوري ينسبه تارة ولا ينسبه أخرى، فإذا لم ينسب سفيان فهو الثوري؛ لأن الإطلاق ينصرف إلى من يكون المطلق أشد له ملازمة وأكثر عنه رواية، وأبو نعيم معروف بالرواية عن الثوري، قليل الرواية عن ابن عيينة\" اهـ الأجوبة الوادرة على الأسئلة الوافدة لاحجر العسقلاني، ط دار الصحابة للتراث، الأولى عام ١٤١٢ هـ.\n(^٤) محمد بن مسلم بن تدرس الأسدي مولاهم المكي.\n(^٥) أخرجه مسلم في صحيحه كما سبق برقم (١٢٣٠٨).\nمن طريق أبي سفيان، عن جابر، ولم يخرجه من طريق أبي الزبير عن جابر. =\n\n⦗٤٣١⦘\n= وفيه من فوائد الاستخراج كثرة الطرق عن جابر.","vol":"21","page":430},{"text":"١٢٣١١ - حدثنا أحمد بن عبد الجبار العطاردي (^١)، حدثنا أبو معاوية، حدّثنا الأعمش، عن أبي سفيان، عن جابر قال: قال رسول الله ﷺ \"إن إبليس يضع عرشه على الماء، ثم يبعث سراياه، فأدناهم منه مجلسًا أعظمهم فتنةً، يجيء أحدُهم فيقول: فعلت كذا وكذا، فيقول: ما صنعتَ شيئًا، ثم يجيء الآخرُ فيقول: فعلت كذا وكذا، فيقول: ما صنعتَ شيئًا، ثم يجيء الآخر فيقول: ما تركتُه حتى فرَّقْتُ بينه وبين أهله، فيقول: أنت أنت، فيُدْنِيْهِ منه\" (^٢).\n_________\n(^١) أحمد بن عبد الجبار بن محمد بن عمير التميمي العطاردى، أبو عمر الكوفى. مختلف فيه.\nقال أبو حاتم الرازي: \"ليس بقوي\"، وقال محمد بن عبد الله مطين: \"كان يكذب\"، وقال ابن حبان: \"لم أر فِي حَدِيثه شَيْئا يجب أَن يعدل بِهِ عَن سَبِيل الْعُدُول إِلَى سنَن الْمَجْرُوحين\"، وقال ابن عدي: \"ولَا يعرف له حديث منكر رواه، وإنَّما ضعفوه لأنه لم يلق من يحدث عنهم\" وقال الدارقطني: \"لا بأس به وأثنى عليه أبو كريب\" وقال الحاكم: \"ليس بالقوي عندهم، تركه أبو الْعَبَّاس أَحْمَد بن محمَّد بن سَعِيد يعني ابْن عقدة\". وقال ابن حجر: \"ضعيف، وحماعه للسيرة صحيح\".\nانظر: الجرح والتعديل لابن أبي حاتم (٢/ ٦٢)، (٩٩). الكامل في ضعفاء الرجال (١/ ٣١٤) الثقات لابن حبان (٨/ ٤٥). سؤالات حمزة للدارقطني (ص: ١٥٧)، (١٦٣). تهذيب الكمال في أسماء الرجال (١/ ٣٧٩) تقريبا التهذيب (ص: ٨١)، (٦٤).\n(^٢) أخرجه مسلم في صحيحه، (كتاب صفات المنافقين، باب تحريش الشيطان، (٤/ ٢١٦٦) ح (٢٨١٢/ ٦٧) عن أبي كريب، وإسحاق بن إبراهيم كلاهما عن أبي معاوية به نحوه.\nوزاد: قال الأعمش: أراه قال: \"فيلتزمه\".","vol":"21","page":431},{"text":"١٢٣١٢ - حدثنا الغَزِّيُّ (^١)، حدثنا الفِرْيَابيُّ (^٢)، حدثنا سفيان (^٣) ح؛ وحدثنا محمد بن إسماعيل الترمذي (^٤)، حدثنا أبو نعيم (^٥)، حدثنا سفيان، عن أبي الزبير، عن جابر، قال: قال النبي ﷺ: \"إنَّ عرش إبليس على البحر، فيبعث سراياه فأعظمُهم عنده منزلةً، أعظمُهم فتْنَةً\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح.\n(^٢) محمد بن يوسف بن واقد الضبي.\n(^٣) هو الثوري.\n(^٤) محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي.\n(^٥) الفضل بن دكين.\n(^٦) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين، باب تحريش الشيطان، وبعثه سراياه لفتنة الناس، وأن مع كل إنسان قرينا (٤/ ٢١٦٧) ح (٢٨١٣/ ٦٨) من طريق معقل، عن أبي الزبير به نحوه، ولم يذكر: \"إن عرش إبليس على البحر\" وجاء في رواية المصنف، وهو من فوائد الاستخراج.\nوقد جاء تصريح أبي الزبير بالسماع من جابر عند أحمد في المسند (٢٣/ ٣٣١)، ح (١٥١١٩).","vol":"21","page":432},{"text":"١٢٣١٣ - حدثنا يوسف بن مسلم (^١)، حدثنا حجاج (^٢)، عن ابن جريج، قال: أخبرني أبو الزبير، عن جابر قال: سمعت النبي ﷺ يقول: \"عرش إبليس على البحر، ثم يبعث سراياه، فيفتنون النَّاس، فأعظمهم عنده أعظمهم فتنة\" (^٣).\n_________\n(^١) يوسف بن سعيد بن مُسَلَّم المِصِّيصي.\n(^٢) ابن محمد المصيصي الأعور، وهو: من أوثق الناس في ابن جريج.\n(^٣) انظر تخريج الحديث السابق.","vol":"21","page":432},{"text":"١٢٣١٤ - حدثنا أبو العبَّاس الغَزِّي (^١)، حدثنا الفِريابي (^٢)، حدثنا سفيان (^٣)، عن منصور، عن سالم بن أبي الجعد، عن أبيه، عن عبد الله بن مسعود قال: قال رسول الله ﷺ \"ما منكم من أحد إلا ومعه قرينه من الجنِّ، وقرينه من الملائكة\" قالوا وإيَّاك يا رسول الله؟ قال: \"وإيّاي، ولكنَّ الله أعانَنِي عليه، فأسْلُمَ (^٤)، فلا يأمرني إلا بخير\" (^٥).\n_________\n(^١) عبد الله بن محمد بن عمرو بن الجراح الأزدي.\n(^٢) محمد بن يوسف الضبي مولاهم.\n(^٣) هو الثوري، كما جاء منسوبا عند أحمد في المسند (٦/ ٣١٩)، (٣٧٧٩).\n(^٤) روي: \"فأسْلَمَ\" بالفتح على صيغة الماضي، بمعنى: انقاد لي، أو: صار مسلما على يدي، وبالرفع: \"فأسلَمُ\" على أنه مضارع سلمت، أي: أخلص من إغوائه ووسواسه، والأول: أظهر طباقا واتساقا بقوله: \"فلا يأمرني إلا بخير\". انظر: تحفة الأبرار شرح مصابيح السنة (١/ ٨٢).\n(^٥) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب تحريش الشيطان، بعثه سراياه لفتنة الناس، وأن مع كل إنسان قرينا (٤/ ٢١٦٧)، (٢٨١٤/ ٦٩) من طريق عبد الرحمن بن مهدي، عن سفيان به نحوه.\nوهذا الحديث مما تفرد به مسلم عن البخاري. انظر: الجمع بين الصحيحين (١/ ٢٤٨)، ح (٣٣٣).\nوفيه من فوائد الاستخراج: تمييز المتن المحال به على المتن المحال عليه، حيث ساق مسلم إسناد سفيان، وأحال متنه على إسناد جرير.","vol":"21","page":433},{"text":"١٢٣١٥ - حدثنا أحمد بن مسعود المقدسي (^١)، قال حدثنا\n\n⦗٤٣٤⦘\nالهيتم بن جميل (^٢)، حدّثنا جرير، وزائدة، عن منصور، عن سالم بن أبي الجعد، عن أبيه، عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \"ما منكم من أحد إلا وقد وكِّل قرينه من الجن\" قالوا: ولا أنت يا رسول الله؟ قال: \"ولا أنا إلَّا أنَّ الله أعانني عليه؛ فأسلم فلا يأمرني إلا بخير\" (^٣).\n_________\n(^١) أبو عبد الله الخياط.\n(^٢) أبو سهل البغدادي نزيل أنطاكية.\n(^٣) أخرجه مسلم في صحيحه (صفات المنافقين، باب تحريش الشيطان (٤/ ٢١٦٧) رقم (٢٨١٤/ ٦٩) عن عثمان بن أبي شيبة، وإسحاق بن إبراهيم كلاهما عن جرير به نحوه.","vol":"21","page":433},{"text":"١٢٣١٦ - حدثنا هشام بن علي السيرافي (^١) بالبصرة، قال حدّثنا عبد الله بن رجاء (^٢)، حدّثنا شيبان (^٣)، عن منصور، عن سالم بن أبي الجعد، عن أبيه، عن عبد الله بن مسعود قال: قال رسول الله ﷺ \"ما منكم من أحد إلا وقد وُكِّلَ به قرينه من الجنِّ، قالوا: وإيَّاك يا رسول الله! قال: وإيَّايَ، إلا أنَّ الله ﷿ أعانني عليه، فأسْلَم\" (^٤).\n_________\n(^١) هشام بن علي بن هشام أبو علي.\n(^٢) ابن عمر ويقال: ابن المثنى الغداني، أبو عمر.\n(^٣) ابن عبد الرحمن التميمي مولاهم النحوي.\n(^٤) أخرجه مسلم في صحيحه (صفات المنافقين، باب تحريش الشيطان (٤/ ٢١٦٧) رقم (٢٨١٤/ ٦٩) من طريق جرير، وسفيان الثوري، وعمار بن رزيق ثلاثتهم عن منصور به: نحوه.","vol":"21","page":434},{"text":"١٢٣١٧ - حدثنا أبو عبيد الله أحمد بن عبد الرحمن بن وهب، حدثني عمي (^١)، حدثني أبو صخر (^٢)، عن ابن قُسَيْط (^٣) حدَّثه، أنَّ عروة بن\n\n⦗٤٣٥⦘\nالزُّبير حدثه، أنَّ عائشة حدثته: \"أنَّ رسول الله ﷺ خرج من عندها ليلًا، قال: فَغِرْتُ عليه، فجاء فرأى ما أصنَع، فقال: \"ما لكِ؟ يا عائشةُ أغِرْتِ؟ \" فقلت: وما لِي ألا يَغَارُ مثلي على مثلِكَ؟ فقال النبيُّ ﷺ: \"أَقَدْ جاءَكِ شيطانُكِ\" قالت: قلت يا رسول الله! أوَمعي شيطانٌ؟ قال: \"نعم\"، قلتُ: ومع كل إنسانٍ؟ قال: \"نعم\"، قلتُ: ومعكَ؟ يا رسول الله! قال: \"نعم، ولكنَّ رَبّي أعانني عليه حتى أسَلَمُ\" (^٤).\n_________\n(^١) عبد الله بن وهب المصري.\n(^٢) حُمَيد بن زياد المدني.\n(^٣) يزيد بن عبد الله بن قُسَيط - أوله قاف مضمومة وبعدها سين مهملة - الإكمال (٧/ ٢٦٠).\n(^٤) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين، باب تحريش الشيطان، بعثه سراياه لفتنة الناس، وأن مع كل إنسان قرينًا (٤/ ٢١٦٨)، (٢٨١٥/ ٧٠)، عن هارون بن سعيد الأيلي، عن ابن وهب به مثله.\nوالحديث تفرد به مسلم عن البخاري كما في تحفة الأشراف (١٧٣٦٦).","vol":"21","page":434},{"text":"١٢٣١٨ - حدثنا يونس بن عبد الأعلى (^١)، أخبرنا ابن وهب، أخبرني الليث بن سعد ح؛\nوحدثنا الخرَّاز الدمشقي أحمد بن علي المرّي (^٢)، حدّثنا مروان بن محمد الطاطري (^٣)، حدّثنا الليث بن سعد ح؛\nوحدثني حبشي بن عمرو بن الربيع بن طارق (^٤)، حدّثنا أبي (^٥)، حدّثنا\n\n⦗٤٣٦⦘\nالليث، عن بكير بن الأشج، عن بُسْر بن سعيد، عن أبي هريرة عن رسول الله ﷺ أنه قال: \"لن يُنْجِي أحدًا منكم عمَلُه\"، فقال رجل: ولا إيَّاك يا رسول الله؟ قال: \"ولا إيَّايَ إلا أن يتغمدني الله منه برحمة، ولكن سدِّدُوا\" (^٦).\n_________\n(^١) الصَّدفي المصري.\n(^٢) أحمد بن علي بن يوسف المرِّي الخرَّاز الدمشقي، أبو بكر.\n(^٣) ابن حسّان الأسدي، أبو بكر الدمشقي.\n(^٤) الهلالي المصري.\n(^٥) عمرو بن الربيع بن طارق الهلالي كما جاء منسوبا في الحديث رقم (١٠٥٢٢).\n(^٦) أخرجه مسلم في الصحيح، (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٦٩)، ح (٢٨١٦/ ٧١) من طريق قتيبة بن سعيد، عن ليث، به مثله إلا أنه قال: \"منه برحمةٍ\".\nومن فوائد الإستخراج: بيان المتن المحال به على المتن المحال عليه.\nوأخرجه البخاري (كتاب المرضى، باب تمني المريض الموت (٧/ ١٢١) ح (٥٦٧٣) من طريق الزهري، عن أبي عبيد، عن أبي هريرة.","vol":"21","page":435},{"text":"١٢٣١٩ - حدثنا الربيع بن سليمان (^١)، حدّثنا شعيب بن الليث (^٢)، حدّثنا الليث بمثله (^٣).\nقال شعيب كان أبي يقول: كان هذا قبل أن ينزل على النبي ﷺ: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾ (^٤) (^٥).\n_________\n(^١) ابن عبد الجبار المرادي، المصري المؤذن، صاحب الشافعي.\n(^٢) ابن سعد الفهمي مولاهم المصري، أبو عبد الملك.\n(^٣) انظر تخريج الحديث السابق، وساق المصنف، في هذا الحديث والذي قبله الطرق الكثيرة عن الليث بن سعد، وهذا من فوائد الاستخراج.\n(^٤) سورة الفتح، الآية: (١).\n(^٥) قول ليث بن سعد، لم يخرجه مسلم، وهذا من فوائد الاستخراج، وإسناد المصنف رجاله ثقات، وأخرجه -أيضًا- البيهقي في السنن الكبرى (٣/ ٥٧٠) معلقا عن ليث بصيغة التمريض.","vol":"21","page":436},{"text":"١٢٣٢٠ - حدثنا يونس بن عبد الأعلى في كتاب الأهوال (^١)، أنجرنا ابن وهب، أخبرني عمرو بن الحارث (^٢)، والليث، عن بكير بن الأشج، عن بسر بن سعيد، عن أبي هريرة عن رسول الله ﷺ قال: \"لا ينجي أحدا منكم عملُه\" قال رجل: ولا إيَّاك يا رسول الله؟ قال: \"ولا إيَّايَ، إلا أن يتغمدني الله برحمة منه وفضل\" (^٣).\n_________\n(^١) هذا الكتاب \"الأهوال\" من تصنيف عبد الله بن وهب المصري، ومما جاء في ذلك أنه ﵀ كان يقرأ عليه كتاب الأهوال فقرئ عليه خبر فخر مغشيا عليه فحمل وأدخل الدار، فلم يزل مريضا حتى توفي. انظر: المستدرك على الصحيحين للحاكم (٤/ ٦١٧)، وانظر: الإنتقاء لابن عبد البر (صـ ٤٩)، السير للذهبي (٩/ ٢٢٦).\n(^٢) ابن يعقوب الأنصاري مولاهم المصري.\n(^٣) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٦٩)، ح (٢٨١٦/ ٧١ مكرر) عن يونس بن عبد الأعلى به مثله.\nوتقدم تخريج البخاري للحديث.\nمن فوائد الاستخراج:\n١ - الموافقة، حيث وافق المصنف ﵀ الإمام مسلم ﵀ في الرواية عن يونس.\n٢ - ساق الإمام مسلم ﵀ إسناد الرواية عن عمرو بن الحارث، ثم قال: غير أنه قال: \"برحمة منه وفضل\" ولم يذكر: \"ولكن سددوا\". وساق المصنف المتن بتمامه.","vol":"21","page":437},{"text":"<span data-type='title' id=toc-1508>باب الدليل علي أنَّ المجتهد في العبادة والعمل بطاعته لا يفي عمله وعبادته بخطاياه، وأن الله ﷿ يغفر له برحمته.</span>","vol":"21","page":438},{"text":"١٢٣٢١ - حدثنا سعيد بن مسعود المروزي السلمي (^١)، قال أخبرنا النضر بن شميل (^٢)، أخبرنا ابن عون (^٣)، عن محمد (^٤)، عن أبي هريرة قال: قال النبي ﷺ: \"ليس أحد منكم ينْجِيه عملُه\" قالوا: ولا أنت يا رسول الله؟! قال: \"ولا أنا\" ووضع يده على رأسه (^٥) قال: \"ولا أنا إلا أنْ يتغمدني الله منه برحمة ومغفرة، ولا أنا إلا أن يتغمدني الله منه بمغفرة ورحمة (^٦).\n_________\n(^١) ابن عبد الرحمن، أبو عثمان.\n(^٢) المازني أبو الحسن النحوي البصري.\n(^٣) هو: عبد الله بن عون بن أرطبان البصري.\n(^٤) ابن سيرين.\n(^٥) هكذا جاءت الرواية، مما يدل على أنه من قول الصحابي راو الحديث، وقد جاء في صحيح مسلم \"وقال ابن عون بيده هكذا وأشار على رأسه\" وبرواية المصنف يظهر أن هذا الفعل أصله من قول الصحابي ﵁.\n(^٦) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٧٠) ح (٢٨١٦/ ٧٣) عن محمد بن المثنى، عن ابن أبي عدي، عن ابن عون به نحوه.\nوالحديث أخرجه البخاري كما تقدم برقم (١٢٣١٥).\nومن فوائد الاستخراج: ما جاء في لفظ المصنف من تكرار لفظ: \"ولا أنا إلا أن يتغمدني … \" متتابعا. وأما في رواية مسلم ففرق بين اللفظين بقوله ثم قال: ابن عون =\n\n⦗٤٣٩⦘\n= بيده هكذا، أشار على رأسه، ولا أنا إلا أن يتغمدني … \" وسيأتي عند المصنف (برقم ١٢٣٢٤) من قول سليمان بن حرب: ووضع حماد يده على رأسه\".\nوفائدة الاستخراج: جاء لفظ المصنف: \"إلا أن يتغمدني ربي منه بمغفرة ورحمة\" وجاء عند مسلم \"إلا أن يتغمدني ربي برحمة\" وكذلك زيادة قوله: \"ولا ينجيه من النار\" عند المصنف وليس عند مسلم ﵀.\nوتقدم تخريج البخاري انظر ما تقدم برقم (١٢٣١٨).","vol":"21","page":438},{"text":"١٢٣٢٢ - حدثنا إسماعيل بن إسحاق القاضي (^١)، حدثنا مسدد، حدثنا حماد بن زيد، عن أيوب، عن محمد، عن أبي هريرة أنَّ النبي ﷺ قال: \"ما من أحد يُدْخِلُه عملُه الجنة، ولا يُنْجِيْه من النار\"، قالوا: ولا أنت؟ يا رسول الله! قال: \"ولا أنا إلا أن يتغمدني ربي منه بمغفرة ورحمة\" (^٢).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) أخرجه مسلم في الصحيح (صفات المنافقين، باب لن يدخل أحد الجنة بعمله (٤/ ١٧٠) رقم (٢٨١٦/ ٧٢) عن قتيبة بن سعيد، عن حماد بن زيد به مثله.","vol":"21","page":439},{"text":"١٢٣٢٣ - وحدثنا إسماعيل القاضي (^١) - أيضًا - حدّثنا سليمان بن حرب (^٢)، حدثنا حماد بن زيد، عن أيوب، عن محمد، عن أبي هريرة قال: قال النبي ﷺ: \"ما منكم من أحد\" فذكر معنى حديث مسدد، إلا أنه قال: قالها ثلاث مرات، قال: ووضع حماد يده على رأسه (^٣).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) الأزدي، أبو أيوب البصري.\n(^٣) انظر تخريج الحديث السابق. =\n\n⦗٤٤٠⦘\n= ومن فوائد الاستخراج تكرارها ثلاث مرات. وأن حماد وضع يده على رأسه عند قوله: \"إلا أن يتغمدني الله برحمته\".","vol":"21","page":439},{"text":"١٢٣٢٤ - حدثنا عمار بن رجاء، حدّثنا وهب بن جرير (^١)، حدّثنا أبي (^٢) قال: سمعت محمد بن سيرين، حدثنا أبو هريرة قال: قال رسول الله ﷺ \"ما منكم من أحد يُدْخلُه عملُه الجنَّة ولا يُنْجِيْه من النَّار إلا برحمة الله\" قالوا: ولا أنت؟ قال: \"ولا أنا إلا أن يتغمدني الله منه برحمة\"، وقال رسول الله ﷺ بيده يقبضها ويبسطها (^٣).\n_________\n(^١) ابن حازم، الأزدي البصري.\n(^٢) جرير بن حازم، الأزدي البصري.\n(^٣) أخرجه مسلم في الصحيح كما تقدم في ح (١٢٣٢١، ١٢٣٢٢) من طريق ابن عون، وأيوب، كلاهما عن ابن سيرين به.\nوهذا الوجه من رواية جرير بن حازم، عن محمد بن سيرين، عن أبي هريرة ﵁؛ لم يخرجه مسلم، وأخرجه أحمد في المسند (١٤/ ٧٦) ح (٨٣٣٠) عن وهب بن جرير، عن أبيه به.\nوفائدة الاستخراج: تسمية \"محمد\" في الإسناد: ابن سيرين.","vol":"21","page":440},{"text":"١٢٣٢٥ - حدثنا محمد بن أحمد بن الجنيد، حدِّثنا الأسود بن عامر (^١) ح؛\nوحدثنا أحمد بن مسعود المقدسي (^٢)، حدّثنا الهيثم بن جميل (^٣)، قالا:\n\n⦗٤٤١⦘\nحدّثنا جرير بن حازم، قال: سمعت محمد بن سيرين، قال: أخبرني أبو هريرة قال: قال رسول الله ﷺ مثله (^٤).\n_________\n(^١) الشامي، أبو عبد الرحمن، لقبه: شاذان.\n(^٢) الإمام أبو عبد الله المقدسي الخياط.\n(^٣) أبو سهل البغدادي نزيل أنطاكية.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":440},{"text":"١٢٣٢٦ - حدثنا أبو داود الحراني (^١)، حدّثنا مسلم (^٢)، حدّثنا جرير بإسناده: \"إلا أن يتغمدني منه برحمة وفضل\" (^٣).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي - مولاهم.\n(^٢) ابن إبراهيم الأزدي الفراهيدي، أبو عمرو البصري.\n(^٣) تقدم تخريجه رقم (١٢٣٢٤).","vol":"21","page":441},{"text":"١٢٣٢٧ - حدثنا محمد بن عبيد الله بن المنادي (^١)، والصغاني (^٢) قالا: حدّثنا يونس بن محمد (^٣)، حدّثنا إبراهيم بن سعد، عن ابن شهاب، عن أبي عبيد (^٤)، عن أبي هريرة قال: قال رسول الله ﷺ: \"لنْ يُدْخِل أحدَكم عملُه الجنَّةَ\" قالوا: ولا أنت؟ يا رسول الله! قال: \"ولا أنا إلا أن يتغمدني الله منه برحمة\" (^٥).\n_________\n(^١) محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر، المعروف بابن المنادي.\n(^٢) محمد بن إسحاق أبو بكر الصَّغَاني.\n(^٣) ابن مسلم البغدادي المؤدب.\n(^٤) هو مولى عبد الرحمن بن عوف، وسيأتي الكلام عليه في الحديث الآتي.\n(^٥) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله بل برحمة الله تعالى (٤/ ٢١٧٠) ح (٢٨١٦/ ٧٥) عن محمد بن حاتم، عن أبي عباد يحيى بن عباد، عن إبراهيم بن سعد به مثله إلا أنه قال: «بفضل ورحمة».\nوالحديث متفق عليه من هذا الوجه، فقد أخرجه البخاري في الصحيح (كتاب=\n\n⦗٤٤٢⦘\n= المرضى، باب: تمني المريض الموت (٧/ ١٢١) ح (٥٦٧٣) من طريق أبي اليمان، عن شعيب، عن الزهري به نحوه.","vol":"21","page":441},{"text":"١٢٣٢٨ - حدثنا الصغاني -أيضا- أخبرنا أبو اليمان (^١)، أخبرنا شعيب، عن الزهري، قال: أخبرني أبو عبيد مولى عبد الرحمن بن عوف، أنَّ أبا هريرة قال: سمعت النبي ﷺ فذكر مثله: \"بفضل ورحمة\" (^٢).\nأبو عبيد هذا اسمه: سعد، ويقال: مولى ابن أزهر (^٣).\nورواه إسحاق بن شاهين (^٤)، عن خالد (^٥)، عن سهيل، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ بنحوه (^٦).\n_________\n(^١) الحكم بن نافع البَهْراني الحمصي، ومن طريقه أخرجه البخاري في الصحيح كما تقدم.\n(^٢) انظر تخريج الحديث السابق.\n(^٣) سعدبن عبيد أبو عبيد مولى عبد الرحمن بن أزهر الزهري وهو ينتسب إلى عبد الرحمن بن عوف الآن أيضا لأنهما ابنا عم، سمع عمر وعثمان وعليا، سمع منه الزهري، وكان من أهل الفقه. وهو \"ثقة من الثانية وقيل له إدراك\" انظر: التاريخ الكبير (٤/ ٦٠) رقم (١٩٦٠). تقريب التهذيب (٨٥٢) (ص: ٣٧٠) رقم (٢٢٤٨).\n(^٤) ابن الحارث الواسطي، من شيوخ الإمام البخاري.\n(^٥) ابن عبد الله بن عبد الرحمن بن يزيد الطحان الواسطي.\n(^٦) هذا التعليق الذي ساقه المصنف من رواية إسحاق بن شاهين لم أقف عليه من طريقه، والحديث موصول عند أحمد في المسند (١٤/ ٢١٢) ح: (٨٥٢٩) عن عفان، عن خالد بن عبد الله به بلفظ: \"ما منكم من أحد ينجيه عمله\" قالوا: ولا أنت يا رسول الله؟ قال: \"ولا أنا، إلا أن يتغمدني الله منه برحمة\" وإسناده صحيح، وهو أيضًا موصول فى صحيح =\n\n⦗٤٤٣⦘\n= مسلم (صفات المنافقين، باب لن يدخل أحد الجنة بعمله (٤/ ٢١٧٠) رقم (٢٨١٦/ ٧٤). من طريق جرير، عن سهيل بن أبي صالح به. وتقدم تخريج البخاري للحديث انظر ما تقدم برقم (١٢٤٢٧).","vol":"21","page":442},{"text":"١٢٣٢٩ - حدثنا الأحمسي (^١) وعلي بن حرب (^٢)، وأبو داود (^٣) قالوا حدّثنا يعلى بن عبيد، قال: حدّثنا الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ \"قاربوا وسددوا، فإنه لن ينجو أحدكم منكم بعمله، قالوا: ولا أنت يا رسوله الله؟ قال: \"ولا أنا إلا أن يتغمدني الله منه برحمة وفضل\" (^٤).\n_________\n(^١) محمد بن إسماعيل بن سمرة الأحمسي، أبو جعفر السراج الكوفي.\n(^٢) ابن محمد بن علي الطائي.\n(^٣) الحراني.\n(^٤) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله بل برحمة الله تعالى (٤/ ٢١٧٠) ح (٢٨١٦/ ٧٦) من طريق عبد الله بن نمير، وجرير، وأبي معاوية ثلاثتهم عن الأعمش به نحوه.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٣٢٧).","vol":"21","page":443},{"text":"١٢٣٣٠ - حدثنا الحسن بن عفان، حدّثنا عبد الله بن نمير، حدّثنا الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ \"قاربوا وسددوا واعلموا أنّه لن ينجو أحد منكم بعمله\" قالوا يا رسول الله! ولا أنت؟ قال: \"ولا أنا إلا أن يتعمدني الله منه برحمة وفضل\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعلمه =\n\n⦗٤٤٤⦘\n= بل برحمة الله تعالى (٤/ ٢١٧٠) ح (٢٨١٦/ ٧٦) من طريق عبد الله بن نمير، وجرير، وأبي معاوية ثلاثتهم عن الأعمش به نحوه.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٣٢٧).","vol":"21","page":443},{"text":"١٢٣٣١ - حدثنا ابن عفان (^١)، حدّثنا ابن نمير، حدّثنا الأعمش، عن أبي سفيان (^٢)، عن جابر، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) طلحة بن نافع القرشي مولاهم المكي.\n(^٣) أخرجه مسلم في الصحيح (كتاب صفات المنافقين: باب لن يدخل أحد الجنه (٤/ ٢١٧٠) رقم (٢٨١٧) عن محمد بن عبد الله بن نمير، عن عبد الله بن نمير به.\nوحديث جابر تفرد به المصنف من بين سائر الأئمة الستة. انظر: تكملة فتح الملهم (١٢/ ١٣٠).","vol":"21","page":444},{"text":"١٢٣٣٢ - حدثنا ابن أبي الحنين (^١)، والمثنى بن بحير (^٢)، قالا حدّثنا عمر بن حفص بن غياث (^٣)، حدّثنا أبي، حدّثنا الأعمش، حدّثنا أبو صالح، حدّثنا أبو هريرة قال: قال رسول الله ﷺ \"قاربوا وسددوا؛ فإنَّه\n\n⦗٤٤٥⦘\nليس أحد منكم يدخل الجنة بعمله\" قالوا ولا أنت؟ يا رسول الله! قال: \"ولا أنا إلا أن يتعمدني الله برحمة منه وفضل\" (^٤).\n_________\n(^١) محمد بن الحسين بن موسى بن أبي الحُنَين، أبو جعفر الحنفي الكوفي.\n(^٢) هو أبو رجاء المثنى بن بحير الإِسفَرايني، أخو محمد بن بَحير الإِسفَرايني. روى عن مسدد بن مسرهد، وأبي نعيم، وعياش بن أبي الوليد الرقام، وأبي شهاب عبد ربه بن نافع الحناط، وعمر بن حفص بن غياث، وروى عنه أبو عوانة وعمرَان بن مُوسَى بن مُحَمَّد أبو مُوسَى الأستوي.\nإكمال الإكمال لابن نقطة (١/ ١٨٧)، (١٦٨)، تبصير المنتبه بتحرير المشتبه (١/ ٦٢).\n(^٣) ابن طلق بن معاوية النخعي، أبو معاوية الكوفي.\n(^٤) تقدم تخريجه برقم (١٢٣٢٩).\nرواية المصنف من طريق حفص بن غياث، عن الأعمش، وحفص بن غياث من الطبقة الثانية من أصحاب الأعمش، وقال يحيى القطان: \"أوثق اصحاب الأعمش حفص بن غياث\"، بينما رواية مسلم من طريق جرير بن عبد الحميد، وأبي معاوية، وعبد الله بن نمير، وهذا من العلو المعنوي، وهو من فوائد الاستخراج.","vol":"21","page":444},{"text":"١٢٣٣٣ - حدثنا ابن أبي الحنين (^١)، حدّثنا عمر بن حفص، حدّثنا أبي (^٢) حدّثنا الأعمش، حدّثنا أبو سفيان، عن جابر، عن النبي ﷺ بمثله (^٣).\n_________\n(^١) محمد بن الحسين بن موسى بن أبي الحُنَين، أبو جعفر الحنفي الكوفي.\n(^٢) حفص بن غياث بن طلق بن معاوية النخعي، أبو معاوية الكوفي.\n(^٣) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعلمه بل برحمة الله تعالى (٤/ ٢١٧٠) ح (٢٨١٧) عن محمد بن عبد الله بن نمير، عن أبيه، عن الأعمش به.","vol":"21","page":445},{"text":"١٢٣٣٤ - حدثنا علي بن حرب (^١)، قال: حدّثنا أبو معاوية (^٢)، عن الأعمش، عن أبي صالح، عن أبي هريرة عن النبي ﷺ قال: \"قاربوا، وسددوا، وأبشروا، واعلموا أنه لن ينجو أحد بعمله\" قالوا: ولا إياك؟ قال: \"ولا إياي إلا أن يتعمدني الله برحمة منه وفضل\" (^٣).\n_________\n(^١) الطائى الموصلي.\n(^٢) محمد بن خَازِم -بمعجمتين- الضرير الكوفي.\n(^٣) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله =\n\n⦗٤٤٦⦘\n= (٤/ ٢١٧٠/ رقم: ٧٦ مكرر) عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية به، ولم يسق لفظ حديث أبي معاوية، بل أحال على رواية عبد الله بن نمير، واستفيد من رواية المصنف بيان اللفظ المحال عليه، وهو من فوائد الاستخراج.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٣٢٧).","vol":"21","page":445},{"text":"١٢٣٣٥ - حدثنا علي (^١)، حدّثنا يعلى (^٢)، حدّثنا الأعمش، بنحوه (^٣). رواه شيبان، عن الأعمش، ولم يذكر: \"وأبشروا\" (^٤).\nرواه مسلم (^٥) عن سلمة بن شبيب، عن الحسن بن أعين، عن معقل، عن أبي الزبير، عن جابر بنحوه.\n_________\n(^١) هو ابن حرب الطائي.\n(^٢) هو ابن عبيد الطنافسي.\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق-.\nوأخرجه أحمد في المسند (١٦/ ٢٦٦) ح (١٠٤٢٥) - ومن طريقه ابن بشران في أماليه ح (١١٤٤) - عن يعلى، عن الأعمش به.\n(^٤) رواية شيبان هذه لم أقف عليها، والحديث موصول من طرق عديدة عن الأعمش كما تقدم في الأسانيد السابقة.\nوفائدة الاستخراج، لهذه الأسانيد والطرق عن الأعمش، عن أبي صالح، وعن أبي سفيان، عن جابر، لبيان صحة الحديثين جميعا من طريق الأعمش ﵀.\n(^٥) في الصحيح (كتاب صفات المنافقين، باب تحريش الشيطان، وبعثه سراياه لفتنة الناس (٤/ ٢١٦٧) ح (٢٨١٣/ ٦٨).","vol":"21","page":446},{"text":"١٢٣٣٦ - حدثنا يوسف بن مسلم، حدّثنا حجاج، عن ابن جريج، قال: أخبرني موسى بن عقبة، عن أبي سلمة، عن عائشة قالت: قال\n\n⦗٤٤٧⦘\nرسول الله ﷺ: \"سددوا، وقاربوا، وأبشرو فإنَّه لن يدخل أحدكم الجنة بعمله\" قالوا: ولا أنت؟ قال: \"ولا أنا إلا أنْ يتغمدني الله منه برحمة، واعملوا، فإنَّ أحبَّ الأعمال إلى الله أدومه وإنْ قَلَّ\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٧١)، ح (٢٨١٨/ ٧٨) من طريق عبد العزيز بن محمد، ووهيب كلاهما عن موسى بن عقبة به مثله إلا أنه قال: \"لن يُدخِل الجنة أحدًا عملُه\".\nوأخرجه البخاري في الصحيح (كتاب الرقاق، باب القصد والمداومة على العمل (٨/ ٩٨) ح (٦٤٦٤) من طريق سليمان بن بلال، عن موسى بن عقبة به نحوه.","vol":"21","page":446},{"text":"١٢٣٣٧ - حدثنا أحمد بن محمد بن الفضل العسقلاني الصائغ (^١)، حدّثنا رواد بن الجراح (^٢)، حدّثنا ورقا (^٣)، عن موسى بن عقبة، قال: سمعت أبا سلمة يحدث عن عائشة زوج النبي ﷺ أنها كانت تقول: قال رسول الله ﷺ \"سددوا وقاربوا، واعلموا أنّه لن يدخل أحدكم الجنة بعمله\" قالوا: ولا أنت؟ يا رسول الله! قال: \"ولا أنا إلا أن يتغمدني الله منه برحمة، واعلموا أنَّ أحبَّ الأعمال إلى الله ﷿ أدومه وإن قَلّ\" (^٤).\n_________\n(^١) لعله: أحمد بن الفضل العسقلاني الصائغ، والمصنف ذكر نسبه كاملا في موضعين أولهما: في الحديث رقم (٥٢١٧) والثاني هاهنا، وفي بقية المواضع نسبه إلى جده، فقال: محمد بن الفضل.\n(^٢) أبو عصام العسقلاني.\n(^٣) ابن عمر اليشكري، الكوفي.\n(^٤) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله ٤/ ٢١١٧ رقم (٢٨١٨/ ٧٨ مكرر) من طريق عبد العزيز بن محمد؛ ووهيب، =\n\n⦗٤٤٨⦘\n= وعبد العزيز بن المطّلب ثلاثتهم عن موسى بن عقبة به.\nوفائدة الاستخراج: موافقة لفظ رواية المصنف من طريق ورقاء عن موسى بن عقبة، لرواية عبد العزيز بن المطلب عند مسلم حيث ذكر مسلم إسنادها ثم قال: ولم يذكر \"وأبشروا\".\nوالحديث تقدم تخريج البخاري له. في الحديث السابق.","vol":"21","page":447},{"text":"١٢٣٣٨ - حدثني عبد الله بن أحمد بن حنبل، قال حدثني أبي، حدّثنا يعقوب بن إبراهيم بن سعد (^١)، قال: حدثني عبد العزيز بن المطَّلِب، عن موسى بن عقبة، عن أبي سلمة بن عبد الرحمن، عن عائشة أنَّ رسول الله ﷺ قال: \"سددوا، وقاربوا، واعلموا أنَّه لن يدخل أحدكم الجنة عمله، وإنَّ أحبّ الأعمال إلى الله أدومها وإنْ قلَّ\" (^٢).\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٧١)، ح (٢٨١٨/ ٧٨ مكرر) عن حسن الحلواني، عن يعقوب بن إبراهيم بن سعد به ولم يسق لفظه.\nوالحديث عن الإمام أحمد في المسند (٤٣/ ٣٦٣) ح (٢٦٣٤٣) عن يعقوب به.\nوتقدم تخريج البخاري للحديث (كما تقدم برقم ١٢٣٣٦).\nوفيه من فوائد الاستخراج: تمييز المتن المحال به على المتن المحال عليه، حيث ساق مسلم سنده وأحال متنه على ما قبله.","vol":"21","page":448},{"text":"<span data-type='title' id=toc-1509>باب الدليل على أنَّ الاجتهاد في العبادة على المنعوم عليه، ما وجب (^١) منه على غيره.</span>\n_________\n(^١) كذا في الأصل، ولعل الأقرب: \"أوجب منه على غيره\".","vol":"21","page":449},{"text":"١٢٣٣٩ - حدثني طاهر بن الفضل البغدادي (^١) بحلب، حدّثنا سفيان بن عيينة ح؛\nوحدثنا علي بن حرب (^٢)، قال: حدثني أبي (^٣)، عن ابن عيينة ح؛\n\n⦗٤٥٠⦘\nوحدثنا علي بن حرب، حدّثنا الأشيب (^٤)، قال: حدّثنا شيبان (^٥)، كلاهما عن زياد بن علاقة، عن المغيرة بن شعبة قال: كان رسول الله ﷺ يصلي حتى انتفخت (^٦) قدماه، فقيل له: أليس قد غفر الله لك ما تقدم من ذنبك وما تأخر؟ قال: \"أفلا أكون عبدًا شكورا\" (^٧).\nوقال سفيان: \"حتى تورمت قدماه\" (^٨).\n_________\n(^١) طاهر بن الفضل بن سعيد البغدادي الحلبي.\nقال ابن حبان: يضع على الثقات وضعا، ويقلب الأسانيد، يلزق المتون الواهية بالأسانيد الصحيحة لا تحل كتابة حديثه إلا على جهة التعجب. وقال الحاكم: \"روى عن ابن عيينة وحجاج بن محمد وغيرهما أحاديث مناكير موضوعة\" وقال أبو نعيم: \"روى، عَنِ ابن عُيَينة وحجاج بن محمد مناكير لا شيء\". وذكره ابن حبان في الثقات: وقال: \"يخطئ ويخالف\" فتعقبه الحافظ ابن حجر: \"فهو هو فما لذكره في الثقات معنى\".\nانظر: المجروحين (١/ ٤٩١) رقم (٥١٤). المدخل إلى الصحيح (ص: ١٤٨) رقم (٨٣)، لسان الميزان (٤/ ٣٤٨)، رقم (٣٩٨٤). الثقات لابن حبان (٨/ ٣٢٨)، (١٣٧٠٦).\n(^٢) على بن حرب بن محمد بن على الطائي، أبو الحسن الموصلى.\n(^٣) حرب بن محمد بن على الطائى\nذكره ابن أبي حاتم في الجرح والتعديل ولم يورد فيه جرحا ولا تعديلا. وقال الذهبي:\n\"كان متمولا كثير الأفضال على أهل الحديث\". وذكره ابن قطلوبغا في كتابه: الثقات من لم يقع في الكتب الستة. مات سنة ست وعشرين ومائتين.\nانظر: الجرح والتعديل لابن أبي حاتم (٣/ ٢٥٢)، (١١٢٧). تاريخ دمشق لابن عساكر (١٢/ ٣١٨)، تاريخ الإسلام (٥/ ٥٥٢). الثقات ممن لم يقع في الكتب الستة =\n\n⦗٤٥٠⦘\n= (٣/ ٣٢٥)، (٢٦٨٣).\n(^٤) الحسن بن موسى.\nتنبيه: وقع في إتحاف المهرة (١٣/ ٤١٢) (١٦٩٣٥): \"أبو الأشعث، ثنا شيبان\". وهو خطأ.\n(^٥) شيبان بن عبد الرحمن التميمى مولاهم النحوى.\n(^٦) وجاء في رواية -كما سيأتي- \"حتى ورمت\"، وفي رواية: \"حتى تفطر\" أي تشققت، ولا اختلاف بين هذه الروايات فإنه إذا حصل الورم والانتفاخ حصل التشقق. انظر: تكملة فتح الملهم (١٢/ ١٣٢)، شرح صحيح مسلم (١٧/ ٢٣٧).\n(^٧) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب لن يدخل أحد الجنة بعمله، بل برحمة الله تعالى (٤/ ٢١٧١)، ح (٢٨١٨/ ٨٠) عن أبي بكر بن أبي شيبة، وابن نمير كلاهما عن سفيان به مثله.\nوأخرجه البخاري في الصحيح (كتاب التفسير باب: ليغفر الله ما تقدم من ذنبك (٦/ ١٣٥) ح (٤٨٣٦) عن صدقة بن الفضل، عن ابن عيينة به نحوه.\n(^٨) عند البخاري من رواية سفيان: \"تَوَرَّمَتْ قَدَمَاهُ\"، وعند مسلم من رواية سفيان: \"وَرِمَتْ قَدَمَاهُ\"، وجاءت رواية أبي عوانة الوضاح بن عبد الله اليشكري، عن زياد بن علاقة، عند مسلم في صحيحه رقم (٢٨١٩/ ٧٩) بلفظ: \"انتفخت\" وهي موافقة لرواية شيبان -عند المصنف- ولعل هذا من فوائد الاستخراج.","vol":"21","page":449},{"text":"١٢٣٤٠ - حدثنا أبو عبيدة ابن أخي هناد (^١)، وأبو أمية (^٢)، ومحمد بن حيويه (^٣)، قالوا حدثنا أبو نعيم (^٤)، قال حدثنا: مسعر (^٥)، عن زياد بن علاقة، قال: سمعت المغيرة بن شعة، قال: إن كان ليصلي -قال: محمد بن حيويه- يعني: النبي ﷺ أو ليقوم حتى ترم قدماه-، فقيل له: لم تفعل ذلك، وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ قال: \"أفلا أكون عبدًا شكورًا (^٦) \".\n_________\n(^١) السري بن يحيى بن السري التميمي الكوفي.\n(^٢) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٣) محمد بن يحيى بن موسى الإسفراييني.\n(^٤) الفضل بن دكين التيمي مولاهم الكوفي.\n(^٥) ابن كدام الهلالي.\n(^٦) أخرجه مسلم -كما تقدم- في الحديث السابق، وفي هذه الرواية موافقة مسعر للفظ سفيان \"حتى ورمت\"، وسيأتي في الحديث الآتي رواية وكيع وفيها الجميع بين مسعر وسفيان جميعا. ولعل هذا من فوائد الاستخراج.\nومن طريق أبي نعيم أخرجه البخاري في صحيحه (كتاب التهجد، باب قيام البني ﷺ حتى ترم قدماه (٢/ ٥٠) ح (١١٣٠) ولفظه: \"إن كان النبي ﷺ ليقوم ليصلي حتى ترم قدماه -أو ساقاه\".","vol":"21","page":451},{"text":"١٢٣٤١ - حدثني عبد الله بن أحمد بن حنبل قال: حدثني أبي (^١)، قال حدثنا وكيع، قال حدثنا مسعر وسفيان، عن زيادة بن علاقة، عن\n\n⦗٤٥٢⦘\nالمغيرة بن شعبة، قال: [أنّ رسول الله ﷺ كان] (^٢) يصلي، فذكر مثله (^٣).\n_________\n(^١) هو: أحمد بن حنبل، وهذه الرواية في مسنده (٣٠/ ١٧٤) ح (١٨٢٣٨).\n(^٢) ما بين المعكوفتين مثبت في لفظ رواية أحمد في المسند، وقد تقدم (كان) في الأصل وجاء السياق في الأصل: \"كان رسول الله ﷺ يصلي\".\n(^٣) أخرجه البخاري ومسلم -كما تقدم-.\nوهو عند الإمام أحمد في مسنده (٣٠/ ١٧٤) ح (١٨٢٣٨) بهذا الإسناد.","vol":"21","page":451},{"text":"١٢٣٤٢ - حدثنا يونس بن حبيب (^١)، حدّثنا أبو داود (^٢)، حدّثنا أبو عوانة (^٣) وشيبان (^٤)، عن زياد بن علاقة، عن المغيرة بن شعبة قال: إنَّ رسول الله ﷺ كان يصلّي حتى تَوَرَّمَت قدماه، فقيل يا رسول الله! تصنع هذا، وقد غفر الله لك ما تقدم من ذنبك وما تأخر؛ فقال رسول الله ﷺ: \"أفلا أكون عبدا شكورا\" (^٥).\n_________\n(^١) ابن عبد القاهر، أبو بشر الأصبهاني.\n(^٢) سليمان بن داود بن الجارود الطيالسي، والحديث عنده في مسنده (٢/ ٧١) ح (٧٢٨).\n(^٣) الوضّاح بن عبد الله اليشكري، ومن طريقه أخرجه مسلم في الصحيح (٢٨١٩/ ٧٩).\n(^٤) ابن عبد الرحمن التميمي مولاهم النحوي.\n(^٥) تقدم تخريجه برقم (١٢٣٣٣٩).\nوأخرجه ابن المقرئ في معجمه (ص: ٤٠٣) ح (١٣١٦) عن همام بن عبد الله بن همام الأصفهاني، عن يونس بن حبيب به.\nتنبيه: جاء هنا لفظ شيبان، وأبي عوانة: \"حتى تورمت\" والأقوى أن لفظهما \"انتفخت\" كما تقدم تقريره في التعليق على ح (١٢٣٣٩)، وساق المصنف لفظ رواية شيبان على حده ح (١٢٣٣٩) ورواية أبي عوانة على حده انظر ح (١٢٣٤٣). وتحمل هذه الرواية \"تورمت\" على الرواية عنها بالمعنى والله أعلم.","vol":"21","page":452},{"text":"١٢٣٤٣ - حدثنا عمار بن رجاء (^١)، حدّثنا حبان بن هلال (^٢)، حدّثنا أبو عوانة، عن زياد بن علاقة، قال: سمعت المغيرة بن شعبة، قال: كان رسول الله ﷺ يصلي حتى انتفخت قدماه، قال: فقيل له: تَكَلَّفُ هذا، وقد غفر الله لك ما تقدم من ذنبك، وما تأخر؟ قال: \"أفلا أكون عبدا شكورا\" (^٣).\n_________\n(^١) الإستراباذي.\n(^٢) أبو حبيب البصري.\n(^٣) أخرجه مسلم في الصحيح -كما تقدم انظر: ح (١٢٣٣٩) عن قتيبة بن سعيد، عن أبي عوانة به مثله: إلا أنه قال: \"أَتَكَلَّفُ هَذَا؟ \".\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٣٣٩).","vol":"21","page":453},{"text":"١٢٣٤٤ - حدثنا أبو عبيد الله (^١)، حدّثنا عمي (^٢)، أخبرني أبو صخر (^٣) عن ابن قُسَيْطٍ، عن عروة، عن عائشة قالت: كان رسول الله ﷺ: إذا صلى قام حتى تَفَطَّرَ (^٤) رجلاه، قالت عائشة: يا رسول الله! أتصنع هذا وقد غُفِرَ لك ما تقدم من ذنبك وما تأخر، فقال: \"يا عائشة أفلا أكون عبدا شكورا\" (^٥).\n\n⦗٤٥٤⦘\nمن هنا لم يخرجاه.\n_________\n(^١) أحمد بن عبد الرحمن بن وهب بن مسلم المصري.\n(^٢) عبد الله بن وهب المصري.\n(^٣) حُمَيد بن زياد المدني وهو ابن أبي المُخَارِق صاحب العَبَاء.\n(^٤) تفطر رجلاه: أي: سالتا وأصل الْفطر الشق وَمِنْه فطر الصَّائِم لِأَنَّهُ يفتح فَاه. انظر: غريب الحديث لابن الجوزي (٢/ ٢٠٠).\n(^٥) أخرجه مسلم في صحيحه (كتاب صفات المنافقين، باب إكثار الأعمال والاجتهاد في العبادة (٤/ ٢١٧٢) ح (٢٨٢٠/ ٨١) عن هارون بن معروف، وهارون بن سعيد =\n\n⦗٤٥٤⦘\n= الأيلي كلاهما عن ابن وهب به مثله.\nوأخرجه البخاري في صحيحه (كتاب التفسير، باب ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا﴾ (٦/ ١٣٥) ح (٤٨٣٧) من طريق أبي الأسود، عن عروة به نحوه وقال: \"حَتَّى تَتَفَطَّرَ قَدَمَاهُ\" وزاد: \"فلما كثر لحمه صلى جالسا، فإذا أراد أن يركع قام فقرأ ثم ركع\".","vol":"21","page":453},{"text":"١٢٣٤٥ - ز- حدثنا محمد بن عبد الحكم (^١)، حدّثنا أبو زرعة وهب الله بن راشد (^٢)، حدّثنا حَيْوَة (^٣)، حدّثنا أبو صخر (^٤) بنحوه (^٥).\n_________\n(^١) محمد بن عبد الله بن عبد الحكم بن أعين المصري.\n(^٢) الحجري المصري، مؤذن فسطاط.\n(^٣) ابن شريح التجيبي المصري.\n(^٤) في الأصل: \"أبو صخرة\" والتصويب من كتب التراجم.\nوهو: حُمَيد بن زياد المدني وهو ابن أبي المُخَارِق صاحب العَبَاء\n(^٥) أخرجه الطبراني في الصغير (صـ ١٢٨) ح (١٩٠) من طريق وهب الله بن راشد، حدثنا حيوة بن شريح، حدثنا أبو صخر أن عبد الله بن يزيد مولى الأسود بن سفيان حدثه، أنه سمع عروة بن الزبير يحدث عن عائشة ﵂: أن رسول الله ﷺ كان يقوم … فذكره.\nوقال الطبراني: \"لم يروه عن أبي صخر إلا حيوة تفرد به وهب الله بن راشد، ورواه يحيى بن أيوب وعبد الله بن وهب ونافع بن يزيد عن أبي صخر، عن يزيد بن عبد الله بن قسيط عن عروة\" اهـ.\nوالطبراني يشير إلى أن وهب الله بن راشد أخطأ في اسم ابن قسيط: فجعله \"عبد الله بن يزيد مولى الأسود بن سفيان\" والصواب: يزيد بن عبد الله بن قُسَيْطٍ كما في رواية الآخرين. =\n\n⦗٤٥٥⦘\n= ووهب الله بن راشد قال أبو حاتم: \"محله الصدق\"، وذكره ابن حبان في الثقات وقال: \"يخطئ\" انظر: الجرح والتعديل (٩/ ٢٧)، الثقات لابن حبان (٩/ ٢٢٨).\nوتقدم تخريج الحديث في الصحيحين من حديث عروة، عن عائشة، ومسلم من طريق أبي صخر به انظر ح (١٢٣٤٤).","vol":"21","page":454},{"text":"١٢٣٤٦ - ز- حدثنا عبد الملك بن محمد بن عبد الله الرقاشي (^١)، حدّثنا أبو حذيفة (^٢)، حدّثنا سفيان (^٣)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: كان رسول الله ﷺ يقوم حتى تَرِم قدماه، فقيل له: تفعل هذا وقد غفر الله لك ما تقدم من ذنبك وما تأخر، قال: \"أفلا أكون عبدا شكورا\" (^٤).\n_________\n(^١) أبو قلابة البصرى الضرير الحافظ.\n(^٢) موسى بن مسعود النهدي البصري.\n(^٣) هو: الثوري.\n(^٤) إسناد المصنف فيه عبد الملك الرقاشي أبو قلابة، وهو ضعيف ولكنه توبع، - كما سيأتي - وجاء الحديث من طرق عن الأعمش، عن أبي صالح، عن أبي هريرة. وهذا إسناد صحيح، وأصل الحديث مخرج في الصحيحين من حديث المغيرة وعائشة كما تقدم.\nوحديث أبي هريرة أخرجه تمام الرازي في فوائده (٢/ ٦٥) ح (١١٥٦) عن خيثمة بن سليمان، عن أبي قلابة به نحوه.\nوأخرجه محمد بن نصر المروزي في تعظيم قدر الصلاة (١/ ٢٤١) ح (٢٢٦) عن محمد بن يحيى، عن أبي حذيفة به.\nوأخرجه الترمذي في الشمائل (ص: ١٦١)، (٢٥٠)، وابن ماجه في السنن، كتاب إقامة الصلاة، باب ما جاء في طول القيام (١/ ٤٥٦) ح (١٤٢٠)، والبزار في مسنده (١٦/ ١١٣)، ح (٩١٩٢) وكذلك المصنف كما في ح (١٢٣٤٧) كلهم من طرق عن الأعمش به نحوه. =\n\n⦗٤٥٦⦘\n= وقال البوصيري: \"إسناد حديث أبي هريرة قوي. احتج مسلم بجميع رواته. ورواه أصحاب الكتب الستة سوى أبي داود من حديث المغيرة. والترمذي من حديث جابر\" اهـ مصباح الزجاجة في زوائد ابن ماجه (٢/ ١٧) ح (٥٠٧).","vol":"21","page":455},{"text":"١٢٣٤٧ - ز- حدثنا أبو قلابة الرقاشي (^١)، وأبو خالد عبد العزيز ابن معاوية بن عبد العزيز القرشي البصري (^٢) بالبصرة، قالا حدّثنا أبو زيد الهروي (^٣)، قال: حدّثنا شعبة، عن الأعمش، عن أبي صالح، عن أبي هريرة أنَّ النبي ﷺ صلى حتى تورمت قدماه، فقيل له: يا رسول الله! أتفعل هذا، وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ قال: \"أفلا أكون عبدا شكورا\" (^٤).\n\n⦗٤٥٧⦘\nزاد أبو قلابة، قال أبو زيد: رأيت شعبة يصلي حتى تورمت قدماه.\n_________\n(^١) عبد الملك بن محمد بن عبد الله.\n(^٢) الأمويُّ العتابىِ البصريُّ.\n(^٣) سعد بن الربيع العامري.\n(^٤) إسناد المصنف قوي، وقد أخرجه من هذا الطريق ابن الأعرابي في معجمه (١/ ٨٨) ح (١٣١) عن أبي قلابة الرقاشي، وعبد العزيز بن معاوية أبي خالد، عن أبي زيد الهروي به مثله، ولم يذكر: \"قال أبو زيد: رأيت شعبة يصلى حتى تورمت قدماه\".\nوقال ابن حجر في ترجمة أبي قلابة: \"وأنكر عليه بعض أصحاب الحديث حديثه عن أبي زيد الهروي، عن شعبة، عن الأعمش، عن أبي صالح، عن أبي هريرة \"أن النبي ﷺ صلى حتى تورمت قدماه\"، وقال ابن الأعرابي قدم علينا عبد العزيز بن معاوية أبو خالد الأموي من الشام فحدثنا به عن أبي زيد كما حدث أبو قلابة\" اهـ. تهذيب التهذيب (٣/ ٤٨٦) رقم (٤٩٢٢).\nوالحديث كما تقدم جاء من طرق عن الأعمش به، وهو صحيح انظر: =\n\n⦗٤٥٧⦘\n= ح (١٢٣٤٦). كما سبق.","vol":"21","page":456},{"text":"١٢٣٤٨ - ز- حدثنا أسيد بن عاصم (^١)، حدّثنا أبو سفيان صالح بن مهران (^٢)، عن النعمان بن عبد السلام (^٣)، عن سفيان الثوري، عن عاصم بن كليب، عن أبيه، عن أبي هريرة قال: ما رأيت رسول الله ﷺ صلّى الضُّحى قطّ، ولقد كان يصلّىِ حتّى تَزْلَع (^٤) رجلاه (^٥).\n_________\n(^١) ابن عبد الله أبو الحسين الثقفي الأصبهاني. والحديث في جزء أخيه محمد بن عاصم الأصبهاني (صـ ١٣٩) رقم (٥١) عن أبي سفيان صالح بن مهران به مثله.\n(^٢) صالح بن مهران، أبو سفيان الشيباني، مولاهم الأصبهانيُّ كان يقال له: الحكيم.\nقال عمرو بن علي الفلاس: \"كان ثقة\" وقال النسائي: \"ثقة\"، وقال الحافظ أبو نعيم: \"كان من الورع بمحل\"، وقال أبو عوانة الإسفراييني: \"ثقة\" وقال ابن حجر في التقريب: \"ثقة زاهد\".\nانظر: المجتبى للنسائي: ٣/ ٢١٩. حلية الأولياء: ١٠/ ٣٩١. مستخرج أبي عوانة (١٢/ ٤٥٢) ح (٥٩٤٨) تهذيب التهذيب (٢/ ٥٣٤) رقم (٣٣٦٥). تقريب التهذيب (ص: ٤٤٨)، (٢٨٩٠).\n(^٣) النعمان بن عبد السلام بن حبيب التيمي الأصبهاني.\n(^٤) زَلِعَ قدمه -بالكسر- ويزلَعُ زَلَعًا -بالتحريك- إذا تشقق. انظر: النهاية في غريب الحديث (صـ ٤٠٠) مادة: زلع.\n(^٥) أخرجه النسائي في المجتبي، (كتاب قيام الليل وتطوع النهار، باب الاختلاف على عائشة في إحياء الليل (٣/ ٢١٩) ح (١٦٤٥) عن عمرو بن علي الفلاس، عن صالح بن مهران به مختصرا، ولم يذكر قصة الضحى. =\n\n⦗٤٥٨⦘\n= وأخرجه المزي في تهذيب الكمال ١٣/ ٩٥) ترجمة (٢٨٤٠) بإسناده إلى أبي نعيم الحافظ من طريق أبي سفيان النعمان بن صالح، ومحمد بن المغيرة كلاهما عن النعمان به مثله تماما.\nوأخرجه ابن أبي شيبة في المصنف ح (٧٨٧١) والإمام أحمد في المسند (١٥/ ٤٧١) ح (٩٧٥٨)، والنسائي في الكبرى (١/ ٢٦٥) ح (٤٧٩) عن وكيع، عن الثوري به مختصرا، بلفظ: \"ما رأيت رسول الله ﷺ صلى الضحى قط إلا مرة\"، ولم يذكر: \"ولقد كان يصلّي حتّى تَزْلَع رجلاه\"، وإسناده صحيح، ولعل هذا هو الصحيح عن الثوري، أما زيادة: \"ولقد كان يصلي\" فهي ضعيفة لمخالفتها رواية وكيع وهو من ثقات أصحاب الثوري.","vol":"21","page":457},{"text":"<span data-type='title' id=toc-1510>باب بيان الأخبار الدالة على ترك الاجتهاد في الذكر وفي الإسماع إلى المواعظ خوفا على الملالة والاستماع إليها في وقت نشاطه.</span>","vol":"21","page":458},{"text":"١٢٣٤٩ - حدثنا أبو جعفر محمد بن الحسن بن أبي الحنين الكوفي [¬*]، حدّثنا عمر بن حفص بن غياث النخعي، حدّثنا أبي، حدّثنا الأعمش، قال: حدّثني شقيق، قال: كنا جلوسا ننتظر عبد الله (^١)، إذ جاء يزيدُ بن معاوية (^٢)، فقلنا: ألا تجلس؟ فقال: لا، بل أدخل فأُخْرِجُ إليكم\n\n⦗٤٥٩⦘\nصاحبَكم، فقال: \"أما إنِّي أُخْبَرُ بِمَكانِكم، ولكنه إنَّما يمنعني من الخروج إليكم، إنَّ رسول الله ﷺ كان يتَخَوَّلُنا (^٣) بالموعظة في الأيام كراهية السَّآمَة (^٤) علينا\" (^٥).\n_________\n(^١) هو: ابن مسعود.\n(^٢) يزيد بن معاوية النخعي الكوفي، العابد، وكان أصحاب ابن مسعود يعدونه من خيار أصحاب عبد الله، وكان يستأذن لأصحاب عبد الله على عبد الله لاختصاصه به. وقال الخطيب: لا أعلمه أسنده شيئا، قتل غازيا بفارس.\nانظر: التاريخ الكبير (٨/ ٣٥٥)، رقم (٣٣١٤)، تلخيص المتشابه في الرسم (١/ ٥٠٨)، الثقات لابن حبان: ٥/ ٥٤٥، العلل لأحمد (٣٠٠٥).\n(^٣) قال ابن السكيت: معناه يصلحنا بها ويقوم علينا بها. ويقال: إن أصل الخائل الراعي ثم كثر ذلك في كلامهم حتى صار اسما لكل من ألزم خدمة وأكره عليها. والمعنى كان يراعي الأوقات في تذكيرنا ولا يفعل ذلك كل يوم لئلا نمل \"انظر: غريب الحديث للخطابي (٢/ ٤٣٧)، فتح الباري فتح الباري لابن حجر (١/ ١٦٢).\n(^٤) السَّآمَة: الملل والضجر، يقال: سئِمَ يسأم، سأمًا وسآمة. النهاية في غريب الحديث (صـ ٤١١) مادة (سئم).\n(^٥) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب الاقتصاد في الموعظة (٤/ ٢١٧٢) ح (٢٨٢١/ ٨٢) من طريق أبي معاية ووكيع، عن الأعمش به نحوه.\nوأخرجه البخاري في صحيحه (كتاب الدعوات، باب الموعظة ساعة بعد ساعة (٨/ ٨٧) ح (٦٤١١) عن عمر بن حفص بن غياث به مثله.\nرواية المصنف من طريق حفص بن غياث، عن الأعمش، قال ابن المديني: سمعت يحيى بن سعيد يقول: أوثق أصحاب الأعمش حفص بن غياث، -قال علي- فأنكرت ذلك، ثم قدمت الكوفة باَخرة فأخرج إلي عمر بن حفص كتاب أبيه، عن الأعمش فجعلت أترحم على يحيى، وقلت لعمر: سمعت يحيى يقول: حفص أوثق أصحاب الأعمش، ولم أعلم حتى رأيت كتابه\" شرح علل الترمذي (٢/ ٥٣٤ - ٥٣٥).\nفبناء على قول ابن المديني ففيه العلو المعنوي وهو من فوائد الاستخراج.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (محمد بن الحسن بن أبي الحنين)، ولعله خطأ طباعي، وهو في النسخة الجزائرية [٦/ ق ٦٦/ أ]: (محمد بن الحسين بن أبي الحنين)، وهو الصواب، واشتهر بـ (ابن أبي الحنين)، وقد ورد على الصواب في عدة مواضع من الكتاب (١٨٤٤ هامش، ٢٣٥٧ هامش، ٢٧٥٥ هامش، ٣٠٤٣ هامش، ٣٤١٠، ٣٥١٣ هامش، ٤٢٤٥ هامش، ٤٤٩٢ هامش، ٥٠٤٢ هامش، ٥٨٣٦ هامش، ٦٠٤٥، ٦١١٧، ٦٦٧٢ هامش، ٧٥٢١، ٩٩٩٥ هامش، ١٠٣٨٤، ١٠٨٢٣ هامش، ١٢٣٣٢ هامش، ١٢٣٣٣ هامش، ١٢٥٥٨ هامش، ١٢٥٩٦).\nوالحديث في إتحاف المهرة (١٢٦٤١) إلا أنه تصحف فيه (محمد بن أبي الحنين) إلى (محمد بن أبي الخير)، والرسم محتمل في نسخة السخاوي من إتحاف المهرة (٤/ ق ١٧/ أ)، إلا أن الصواب (محمد بن أبي الحنين) كما في أصل الكتاب كما تقدم.","vol":"21","page":458},{"text":"١٢٣٥٠ - حدثنا أبو داود الحراني (^١)، حدّثنا محاضر بن المورع (^٢)،\n\n⦗٤٦٠⦘\nحدّثنا الأعمش، عن شقيق بن سلمة، قال: خرج إلينا عبد الله، فقال: إني أخبر بمكانكم فأترككم كراهية أن أُملَّكم، إنَّ رسول الله ﷺ كان يتخولنا بالموعظة في الأيام كراهية السَّاَمة علينا (^٣).\n_________\n(^١) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٢) الهمْدانِي، أبو المُوَرِّع الكوفي.\n(^٣) أخرجه مسلم في الصحيح -كما تقدم- في الحديث السابق -من طريق أبي معاية، عن الأعمش به نحوه.\nوقد أخرجه البخاري في صحيحه كما تقدم في الحديث السابق.","vol":"21","page":459},{"text":"١٢٣٥١ - حدّثنا عليّ بن حرب (^١)، قال: حدّثنا عبد الله بن إدريس (^٢)، عن الأعمش، عن شقيق قال: كان عبد الله يقول: إني لأخبر بمكانكم فما يمنعني أن أخرج إليكم إلا كراهية أن أملكم إنَّ رسول الله ﷺ كان يتخوّلنا بالموعظة في الأيام كراهية السَّآمَة علينا (^٣).\nقال علي (^٤) وحدّثنا أبو معاوية، عن الأعمش، عن [شقيق] (^٥)، قال: كنّا جلوسا على باب عبد الله ننتظره يأذن لنا، فجاء يزيد بن معاوية\n\n⦗٤٦١⦘\nالنخعي، فدخل عليه قلنا: أعلمه بمكاننا، فدخل عليه، فأعلمه، فلم يلبث أن خرج علينا، قال: إني لأعلم بمكانكم، فأدعكم على عهد مخافة أن أملكم، إنَّ رسول الله ﷺ كان يتخوَّلنا بالموعظة في الأيام مخافة السَّآمَة علينا (^٦).\n_________\n(^١) علي بن حرب بن محمد بن حرب بن حيَّان الطائي، أبو الحسن الموصلي.\n(^٢) ابن يزيد بن عبد الرحمن الأودي الزَّعافري الكوفي.\n(^٣) أخرجه مسلم في الصحيح -كما تقدم- عن أبي سعيد الأشج، عن عبد الله بن إدريس به.\nوفيه من فوائد الاستخراج: تمييز المتن المحال به على المتن المحال عليه، حيث ساق مسلم سنده وأحال متنه على ما قبله.\n(^٤) ابن حرب الطائي، وقد صرح المصنف بسماعه منه في أول الإسناد.\n(^٥) في الأصل: \"سفيان\" والتصويب من إتحاف المهرة (١٠/ ٢٣٣) ح (١٢٦٤١)، وكذلك سائر الأسانيد بهذا الحديث.\n(^٦) أخرجه مسلم في الصحيح - كما تقدم في تخريج حديث (١٢٣٤٩) - من طريق وكيع، وعبد الله بن نمير كلاهما عن أبي معاوية به نحوه.\nوكذلك أخرجه البخاري في صحيحه كما تقدم انظر: ح (١٢٣٤٩).","vol":"21","page":460},{"text":"١٢٣٥٢ - حدثنا أبو أمية (^١)، حدّثنا أبو داود الطيالسي (^٢)، حدّثنا شعبة، حدّثنا الأعمش، قال: سمعت أبا وائل (^٣)، يحدث عن عبد الله، قال \"إني أخبر بمكانكم فما يمنعني أن أخرج إليكم إلا خشية أن أُمِلّكم إنَّ رسول الله ﷺ كان يتخولنا بالأيام بالموعظة خشية السَّآمَة علينا\" (^٤).\n_________\n(^١) محمد بن إبراهيم بن مسلم الطرسوسي.\n(^٢) سليمان بن داود بن الجارود أبو داود الطيالسي البصري، والحديث في مسنده الطيالسي (١/ ٢٠٦) ح (٢٥٣) عن شعبة به مثله إلا أنه قال: \"إني لأُخْبَرُ بِجَمَاعتكم\".\n(^٣) هو شقيق بن سلمة.\n(^٤) تقدم تخريجه برقم (١٢٣٤٩).\nوأخرجه الشاشي في مسنده (٢/ ٨٢) ح (٦٠١) من طريق شعبة به.","vol":"21","page":461},{"text":"١٢٣٥٣ - حدثنا الصغاني (^١)، وأبو داود الحراني (^٢)، وأبو أمية قالوا:\n\n⦗٤٦٢⦘\n[حدثنا أبو نعيم] (^٣)، حدّثنا سفيان (^٤)، عن الأعمش، عن أبي وائل عن عبد الله قال: \"كان رسول الله ﷺ يتخوّلنا بالموعظة بالأيام مخافة السَّآمَة علينا\" (^٥).\n_________\n(^١) محمد بن إسحاق أبو بكر الصَّغَاني.\n(^٢) سليمان بن سيف بن يحيى الطائي مولاهم.\n(^٣) ما بين المعقوفتين ساقط من الأصل، واستدرك من إتحاف المهرة (١٠/ ٢٣٣) رقم (١٢٦٤١).\n(^٤) هو: الثوري كما قال الحافظ في الفتح (١/ ٢١٤).\n(^٥) تقدم تخريجه برقم (١٢٣٤٩) من طرق عن الأعمش به.\nوهذا الوجه من رواية الثوري عن الأعمش لم يخرجه مسلم، وأخرجه البخاري في صحيحه (كتاب العلم باب ما كان النبي ﷺ يتخولهم بالموعظة والعلم كي لا ينفروا (١/ ٢٥) ح (٦٨) عن محمد بن يوسف الفريابي، عن سفيان الثوري به.","vol":"21","page":461},{"text":"١٢٣٥٤ - حدثنا العباس بن الفضل البصري الأسفاطي (^١)، حدّثنا مِنْجَاب بن الحَارث، حدّثنا عليُّ بن مُسْهِر، عن الأعمش، عن أبي وائل قال: كنا جلوسًا في المسجد ننتظر عبد الله؛ إذ أتى يزيدُ بن معاوية النخعيُّ فقلنا له ألا تجلس إلينا؟ فقال لا، بل أنطلق لَعَلِّي آتيكم بصاحبكم، وإلّا أتيتكم، فانطلق إليه ثمَّ أتانا؛ وهو آخذٌ بيده، فسلّم علينا عبد الله، ثم قال: \"أما إني أُخْبَر بمجلسكم هذا، ولكنِّي أقعد عنكم كراهية أن أمِلَّكم أنَّ رسول الله ﷺ كان يتخوَّلُنا بالموعظة، مخافة السَّآمَة علينا\" (^٢).\n\n⦗٤٦٣⦘\nقال الأعمش: وحدثني عمرو بن مرة، عن شقيق، عن عبد الله بمثله.\nكذا قال علي بن مسهر، وهو غريب (^٣).\n_________\n(^١) ابن العباس بن يعقوب العبدي الأزرق، أبو عثمان.\nقال ابن حجر: \"ضعيف\" التقريب \"ت: ٣٢٠٣\".\n(^٢) أخرجه مسلم في الصحيح - كما سبق - عن مِنْجاب بن الحارث التميميّ، به ولم يذكر متن الحديث، وذكره المصنف، وهذا من فوائد الاستخراج في هذا الحديث.\nوعند المصنف بيان المهمل: علي بن مسهر، حيث جاء عند مسلم (ابن مسهر) مهملا، والحديث أخرجه البخاري في صحيحه كما تقدم (انظر: ١٢٣٤٩).\n(^٣) وصله مسلم في الصحيح (كتاب صفات المنافقين، باب الاقتصاد في الموعظة (٤/ ٢١٧٢)، ح (٢٨٢١) قال: حدثنا منجاب بن الحارث التميمي؛ عن ابن مسهر به.\nوكذلك أخرجه الطبراني في الكبير (١٠/ ١٩٣) ح (١٠٤٣١) وفي الأوسط (٦/ ٨٨) ح (٥٨٨١) من محمد بن عبد الله بن عبد الرحمن المسروقي، ثنا منجاب بن الحارث، عن علي بن مسهر، عن الأعمش قال: وحدثني عمرو بن مرة، عن أبي وائل، عن عبد الله، مثله.\nوقال الطبراني: \"لم يرو هذا الحديث عن الأعمش عن عمرو بن مرة، إلا علي بن مسهر، تفرد به منجاب بن الحارث\" اهـ.\nوقال الدارقطني: \"تفرد به علي بن مسهر، عن الأعمش، عن عمرو، عن أبي وائل، ولم يروه عنه غير منجاب بن الحارث\" اهـ أطراف الغرائب والأفراد (٤/ ١٦٤).\nقال ابن حجر: \"قد يوهم هذا أن الأعمش دلسه أولًا عن شقيق، ثمَّ سمَّى الواسطة بينهما، وليس كذلك؛ بل سمعه من أبي وائل بلا واسطة، وسمعه عنه بواسطة، وأراد بذكر الرواية الثانية - وإن كانت نازلة - تأكيده؛ أو لينبه على عنايته بالرواية من حيث إنّه سمعه نازلا؛ فلم يقنع بذلك حتى سمعه عاليا، وكذا صرح الأعمش بالتحديث عند المصنف [البخاري] في الدعوات\" اهـ فتح الباري (١/ ٢١٤).\nوهذه الرواية التي أشار إليها ابن حجر، هي رواية حفص بن غياث، عن الأعمش، قال: حدثني شقيق به، وقد أخرجها المصنف كما تقدم تخريجه انظر: حديث رقم (١٢٣٤٩).","vol":"21","page":462},{"text":"١٢٣٥٥ - حدثنا الصغاني، حدّثنا أبو خيثمة (^١)، حدّثنا جرير، عن\n\n⦗٤٦٤⦘\nمنصور عن أبي وائل، قال: كان عبد الله يذكّر الناس في كل خميس، فقال له رجل: يا أبا عبد الرحمن لوددنا إنك ذكرتنا كل يوم؟ فقال: \"ما يمنعني ذاكم إلا أنِّي أكره أن أملَّكم، وإنِيّ أتخولكم بالموعظة كما كان رسول الله ﷺ يتخوَّلُنا بالموعظة في الأيام مخافة السَّآمَة علينا\" (^٢).\n_________\n(^١) زهير بن حرْب بن شداد النسائي.\n(^٢) أخرجه مسلم في الصحيح (كتاب صفات المنافقين، باب الاقتصاد في الموعظة، (٤/ ٢١٧٣) ح (٢٨٢١/ ٨٣) عن إسحاق بن إبراهيم، عن جرير بن عبد الحميد به نحوه.\nوأخرجه البخاري في الصحيح (كتاب العلم، باب من جعل لأهل العلم أيّاما معلومة (١/ ٢٥) ح (٧٠) عن عثمان بن أبي شيبة، عن جرير بن عبد الحميد به.\nمن فوائد الاستخراج: ما جاء من زيادة في لفظ الحديث: \"وإني أتخولكم بالموعظة كما كان رسول الله ﷺ يتخولنا\".","vol":"21","page":463},{"text":"<span data-type='title' id=toc-1511>أبواب في صفة الجنة ونعيمها وصفة أهلها وصفة النار وعذابها وصفة أهلها.</span>","vol":"21","page":465},{"text":"<span data-type='title' id=toc-1512>باب الدليل على أنّ الجنة لا تنال إلا بمجاهدة النفس وترك الشهوات.</span>","vol":"21","page":465},{"text":"١٢٣٥٦ - حدثنا محمد بن خلف العسقلاني، حدّثنا آدم بن أبي إياس (^١)، حدثنا حماد بن سلمة ح؛\nوحدثنا يزيد بن الهيثم البادا (^٢)، حدّثنا أبو نصر التمار (^٣)، حدّثنا حماد عن ثابت، عن أنس ح؛\nوحدثنا حنبل بن إسحاق بن حنبل (^٤)، ويحيى بن الحسين (^٥)، قالا:\n\n⦗٤٦٦⦘\nحدّثنا حجاج بن منهال (^٦) قالا حدّثنا حماد بن سلمة، عن ثابت وحميد، عن أنس بن مالك، عن النبي ﷺ ح؛\nوحدثني أبو رُوَيْقٍ عبد الرحمن بن خلف بن ابنة المبارك بن فضالة (^٧) - وهو أبو محمد البصري في بني طفاوة (^٨) - حدّثنا محمد بن كثير (^٩)، حدّثنا حماد بن سلمة، عن ثابت، وحميد، عن أنس بن مالك قال: قال رسول الله ﷺ: \"حُفَّتِ الجنَّة بالمَكَاره، وحُفَّت النَّار بالشَّهَوَات\" (^١٠).\nلم يذكر أبو نصر التمار حميد.\n_________\n(^١) آدم بن أبي إياس (عبد الرحمن) بن محمد الخراسانِي المروزي، أبو الحسن العسقلانِي.\n(^٢) يزيد بن الهيثم بن طهمان، أبو خالد الدقاق البغدادي يعرف بالبادا، قال الدارقطني: \"ثقة\"، وقال الخطيب البغدادي: \"ثقة\".\nانظر: سؤالات الحاكم للدارقطني (ص: ١٥٩) ت (٢٤٣). تاريخ بغداد (١٦/ ٥٠٨) ت (٧٦١٨).\n(^٣) عبد الملك بن عبد العزيز القُشَيري النسائي.\n(^٤) ابن هلاب الشيباني.\n(^٥) أبو زكريا الجوربذي الإسفراييني، روى عن حجاج بن منهال،، ومحمد بن كثير، وعمر بن حفص بن غياث، ومحمد بن عبد الله الرقاشي، وأبي حذيفة النهدي، وروى عنه يوسف بن يعقوب الصفار، ومحمد بن شريك، وأبو عوانة الإسفرايينيان توفي سنة ٢٧٠ هـ، ذكره الحاكم النيسابوري في تاريخ نيسابور كما في تلخيصه تاريخ نيسابور (ص: ٣٨) ت (٦٨١). ولم أجد فيه جرحا ولا تعديلا. =\n\n⦗٤٦٦⦘\n= انظر: تهذيب الكمال (٣٢/ ٤٨٦) (ت: ٧١٦٨).\n(^٦) الأنماطي، أبو محمد السلمي - مولاهم - البصري.\n(^٧) تقدمت ترجمته في الحديث رقم (٢٦٥٦).\n(^٨) طُفَاوة: بضم الطاء المهملة، وفتح الفاء، تليها ألف ثم واو مفتوحة، ثم هاء؛ نسبة إلى طفاوة بنت جرْم بن ربَّان بن حلوان بن عمران بن الحاف بن قضاعة.\nانظر: جمهرة النسب (٢/ ٤٥٨)، توضيح المشتبه (٦/ ٤٥).\n(^٩) العبدي، البصري.\n(^١٠) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب صفة الجنة (٤/ ٢١٧٤) ح (٢٨٢٢) عن عبد الله بن مسلمة بن قعنب، عن حماد بن سلمة به مثله.\nوالحديث تفرد به مسلم عن البخاري، ذكره الحميدي في أفراد مسلم.\nانظر الجمع بين الصحيحين (٢/ ٦٤٩) ح (٢١٤٣).","vol":"21","page":465},{"text":"١٢٣٥٧ - حدثنا جعفر بن عبد الواحد (^١)، حدّثنا عبد الصمد بن عبد الوارث (^٢)، حدّثنا حماد، عن ثابت، عن أنس بن مالك ح؛\n\n⦗٤٦٧⦘\nوحدثنا علويه علي بن إسماعيل (^٣) - بثلاثة أبواب - حدّثنا أبو سلمة (^٤)، حدّثنا حماد،\nوحدثنا جعفر الصائغ (^٥)، حدّثنا عفان (^٦)، حدّثنا حماد بن سلمة، عن ثابت وحميد، عن أنس أنّ النبي ﷺ قال: بمثله. (^٧)\n_________\n(^١) ابن جعفر بق سليمان الهاشمي. ت/ ٢٥٨ هـ.\n(^٢) ابن سعيد العنبري.\n(^٣) علي بن إسماعيل بن الحكم البغدادي، أبو الحسن البزَّاز.\n(^٤) موسى بن إسماعيل التبوذكي المنِقري.\n(^٥) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي.\n(^٦) ابن مسلم بن عبد الله الباهلي، أبو عثمان الصفار البصري.\n(^٧) أخرجه مسلم في الصحيح - كما تقدم في الحديث السابق -.\nومن فوائد الاستخراج هنا: تكثير الطرق، فقد ساقه مسلم من هذا الوجه فقط من طريق القعنبي، عن حماد بن سلمة، وساقه أبو عوانة من طرق عن حماد به.","vol":"21","page":466},{"text":"١٢٣٥٨ - حدثنا هلال بن العلاء (^١)، حدّثنا عبد الغفار بن داود (^٢)، حدّثنا حمّاد بن سلمة، عن ثابت، عن أنس، عن النَّبي ﷺ بمثله (^٣).\n_________\n(^١) ابن هلال الباهلي مولاهم الرَّقي.\n(^٢) ابن مهران، أبو صالح الحراني.\n(^٣) تقدم تخريجه رقم (١٢٣٥٦).","vol":"21","page":467},{"text":"١٢٣٥٩ - حدثنا عمران بن بكار أبو موسى الحمصي البراد، حدّثنا علي بن عياش الحمصي، حدّثنا شعيب بن أبي حمزة (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ \"حُجِبَت الجنَّة بالمكاره، وحُجِبَت النَّار بالشَهَوَات\" (^٢).\n_________\n(^١) الحمصي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب صفة الجنة =\n\n⦗٤٦٨⦘\n= (٤/ ٢١٧٤) ح (٢٨٢٣) من طريق ورقاء، عن أبي الزناد به ولم يذكر متن الحديث، وذكره المصنف، وهذا من فوائد الاستخراج في هذا الحديث.","vol":"21","page":467},{"text":"<span data-type='title' id=toc-1513>باب ما أعدّ الله لعباده الصالحين والدليل على أنَّه لا تدرك صفته ولا علمه.</span>","vol":"21","page":468},{"text":"١٢٣٦٠ - حدَّثنا محمد بن إسماعيل الصائغ، قال: حدّثنا الحميدي (^١)، حدّثنا سفيان (^٢)، حدّثنا أبو الزناد، عن الأعرج، عن أبي هريرة عن النبي ﷺ قال: \"قال الله ﷿: أعدَدْتُ لعبادي الصالحين ما لا عينٌ رأتْ، ولا أذنٌ سمعت، ولا خَطَرَ على قلب بشرٍ، واقرأوا إنْ شئتم ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ (^٣) (^٤).\n_________\n(^١) عبد الله بن الزبير أبو بكر القرشي. والحديث في مسنده (٢/ ٢٧٥) ح (١١٦٧).\n(^٢) هو ابن عيينة.\n(^٣) سورة السجدة، الآية: ١٧.\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب صفة الجنة (٤/ ٢١٧٤) ح (٢٨٢٤/ ٢) عن سعيد بن عمرو الأشجعي، وزهير بن حرب كلاهما، عن سفيان به نحوه.\nوأخرجه البخاري في الصحيح (كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة صحيح البخاري (٤/ ١١٨) ح (٣٢٤٤) عن الحميدي به مثله.\nوفيه من فوائد الاستخراج رواية المصنف للحديث من طريق الحميدي، عن ابن عيينة، حيث إنه حصل على العلو المعنوي، لأن الحميدي وصف بكونه أثبت الناس فى ابن عيينة كما قال أبو حاتم الرازي: \"أثبت الناس في ابن عيينة الحميدي وهو رئيس أصحاب ابن عيينة\" الجرح والتعديل لابن أبي حاتم (٥/ ٥٧). =\n\n⦗٤٦٩⦘\n= وفيه أيضا قوله: \"واقرأوا إن شئتم\"، وجاء في لفظ مسلم \"مصداق ذلك في كتاب الله\".","vol":"21","page":468},{"text":"١٢٣٦١ - حدثنا عيسى بن أحمد (^١)، حدّثنا ابن وهب، حدّثنا مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"قال [الله تعالى] (^٢): أعْدَدْتُ لعبادي الصالحين ما لا عينٌ رأت؛ ولا أذن سمعت؛ ولا خطر على قلب بشر، بَلْهَ (^٣) ما أَطْلَعَكُمُ الله عليه\" (^٤).\n_________\n(^١) ابن وردان العسقلاني.\n(^٢) ما بين المعقوفتين مثبتة في لفظ الحديث في الطرق الأخرى صحيح مسلم وفي هذا المواضع ضبب الناسخ على \"قال\"؛ لأن المراد: \"قال تعالى\".\n(^٣) بله: بفتح الباء الموحدة، وإسكان اللام، ومعناها: دع مَا أطلعْتُم عَلَيْهِ، فَإِنَّهُ يسير سهل فِي جنب مَا ذخرته لَهُمْ، وَقِيلَ: كَيْفَ مَا أطْلعكُم عَلَيْهِ، وَقِيلَ: فضل مَا أطْلعكُم، يَعْنِي: مَا قُلْتُ قَلِيل من كثير لَمْ أذكر، وَمَا غيب عَنْكُم فضل مَا أطْلعكُم عَلَيْهِ، وقيل: كيف ما اطلعتم عليه. انظر: غريب الحديث للقاسم بن سلام (١/ ١٨٦)، شرح السنة للبغوي (١٥/ ٢٠٩)، وشرح صحيح مسلم للنووي (١٧/ ١٦٤).\n(^٤) أخرجه مسلم في الصحيح كتاب الجنة وصفة نعيمها وأهلها، باب صفة الجنة، (٤/ ٢١٧٤) ح (٢٨٢٤/ ٣) عن هارون بن سعيد الإيلي، عن ابن وهب به نحوه.\nوتقدم تخريج البخاري للحديث. انظر الحديث رقم (١٢٣٦٠).","vol":"21","page":469},{"text":"١٢٣٦٢ - حدثنا الربيع بن سليمان (^١) إملاء، حدّثنا ابن وهب أخبرني مالك وغيره (^٢) عن أبي الزناد، عن الأعرج، عن أبي هريرة أنَّ النبي ﷺ\n\n⦗٤٧٠⦘\nقال: \"إنَّ الله ﷿ قال: أعددت لعبادي الصالحين\" بمثله \"ذكر (^٣) بَلْهَ ما اطلعكم الله عليه\" (^٤).\n_________\n(^١) المرادي مولاهم المصري، صاحب الشافعي.\n(^٢) لم يتبين لي من هو، وهناك روايات كثيرة في صحيح البخاري ومسلم وسنن أبي داود يرد =\n\n⦗٤٧٠⦘\n= فيها لابن وهب استعمال مثل هذا الأسلوب، ولا يمكن الجزم براوٍ معين في تلك الروايات وما ورد في ذلك ما رواه البخاري (٧/ ١٢٥) ح (٥٦٩٧) بإسناده \"عن ابن وهب، قال: أخبرني عمرو، وغيره: أن بكيرا، حدثه … \". قال ابن حجر (١٠/ ١٥١): \"أما عمرو فهو بن الحارث وأما غيره فما عرفته ويغلب على ظني أنه بن لهيعة\"\n(^٣) قال ابن قرقول: \"في حديث هارون الأيلي \"ذُخْرًا بله ما أطلعتهم عليه\" كذا للكافة من رواة مسلم، ومعناه مدخرا لهم عندي أو ذخرا مني لهم، وعند الفارسي: \"ذكرا\" والأول) هو الصحيح\" اهـ مطالع الأنوار على صحاح الآثار (٣/ ٩٣).\n(^٤) تقدم تخريجه رقم (١٢٣٦٠).\nوأخرجه البيهقي في البعث والنشور (ص: ١٣٢) ح (١٦٢) عن أبي عبد الله الحاكم، عن أبي العباس الأصم، عن الربيع بن سليمان به مثله.","vol":"21","page":469},{"text":"١٢٣٦٣ - حدثنا أبو عمر الإمام إمام مسجد حران (^١)، وهلال بن العلاء (^٢)، قالا: حدّثنا حسين بن عياش (^٣)، حدّثنا جعفر بن برقان، عن يزيد بن الأصم، عن أبي هريرة عن النبي ﷺ قال: \"في الجنة ما لا عين\n\n⦗٤٧١⦘\nرأت\" إلى قوله: \"على قلب بشر\".\nقال أبو هريرة: \"إنْ شئتم فاقرأوا: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ (^٤) \" (^٥).\n_________\n(^١) عبد الحميد بن محمد بن المُستام - بضم الميم وسكون المهملة بعدها مثناة -. \"ثقة\" كما في التقريب: (ص: ٥٦٦) (ت: ٣٧٧٤).\n(^٢) ابن هلال الباهلي مولاهم الرَّقي. \"صدوق\" كما في التقريب (ص: ١٠٢٧) ت: (٧٣٤٦).\n(^٣) الحسين بن عيَّاش - بتحتانية ومعجمة - بن حازم السلمي مولاهم. \"ثقة\". كما في التقريب: (ص: ٢٤٩) (ت: ١٣٣٩).\nوجاء في المطبوع من إتحاف المهرة (١٥/ ٧١٧): حسين بن عباس (بالسين المهملة) وهو خطأ.\n(^٤) سورة السجدة، الآية: ١٧.\n(^٥) الحديث تقدم تخريجه (رقم ١٢٣٦٠) من طريق أبي الزناد، عن الأعرج، عن أبي هريرة به. وهذا الإسناد تفرد به المصنف من هذا الوجه (انظر: إتحاف المهرة ١٥/ ٧١٧ ح (٢٠٢٤٦)، وفائدة الاستخراج هنا التصريح بأن قوله: \"فاقرأوا إنْ شئتم … \" من قول أبي هريرة ﵁. ولم أقف عليه عند غيره، وهذا إسناد صحيح. جعفر بن برقان فما فوقه من رجال مسلم.","vol":"21","page":470},{"text":"١٢٣٦٤ - حدثنا علي بن حرب (^١)، والعطاردي (^٢)، قالا: حدّثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ \"يقول الله ﷿: أعددت لعبادي الصالحين ما لا عينٌ رأت، ولا أذنٌ سمعت، ولا خطر على قلب بشرٍ، واقرأوا إنْ شئتم: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (^٣) \" وكذلك كان يقرؤها أبو هريرة (^٤).\n\n⦗٤٧٢⦘\n\"ومن بَلْهَ\" (^٥)، قال: وكانت لغته.\nقال أبو معاوية: يعني: \"من قيله ما قد أَطْلَعَكُم عليه، واقرؤوا إنْ شئتم … \" بملثه (^٦).\n_________\n(^١) الطائي الموصلي.\n(^٢) أحمد بن عبد الجبار بن محمد التميمي.\n(^٣) سورة السجدة، الآية: ١٧.\n(^٤) أي \"قرَّات\" وهي قراءة ابن مسعود وأبي هريرة ﵄، وهي جمع قرَّة، وحسن الجمع فيه لإضافته إلى جمع والإفراد، لأنه مصدر وهو اسم جنس.\nانظر: الجامع الأحكام القرآن (١٧/ ٣٤ - ٣٥) ط الرسالة.\n(^٥) قال ابن حجر في الفتح: إذا تقدمت (مِنْ) عليها فقد قيل هي بِمَعْنَى (كَيْفَ) وَيُقَالُ: بمعنى (أَجَلْ) ويقال بمعنى (غَيْرَ) أو (سِوَى) وقيل بمعنى (فَضَلَ) لَكِنْ قَالَ الصَّغَانِيُّ: اتَّفَقَتْ نُسَخُ الصَّحِيحِ عَلَى \"مِنْ بَلْهَ\" والصواب إسقاط كلمة \"مِنْ\" وَتُعُقِّبَ بأنه لا يتعين إسقاطها إلا إذا فُسِّرَتْ بمعنى (دَع) وأما إذا فسرت بمعنى (مِنْ أَجْلِ) أَوْ (مِنْ غَيْرِ) أَوْ (سِوَى) فلا، وقد ثبت في عدة مصنفات خارج الصحيح بإثبات (مِنْ) وأخرجه سعيد بن منصور ومن طريقه بن مردويه من رواية أبي معاوية عن الأعمش كذلك، وقال ابن مالك: المعروف (بَلْهَ) اسم فعل بمعنى اترك ناصبا لما يليها بمقتضى المفعولية واستعماله مصدرا بمعنى الترك مضافا إلى ما يليه والفتحة في الأولى بنائية وفي الثانية إعرابية وهو مصدر مهمل الفعل ممنوع الصرف. اهـ. فتح الباري (٨/ ٥١٦).\n(^٦) تقدم تخريجه برقم (١٢٣٦٠).\nفائدة الاستخراج: تفسير الراوي للحديث - في بيان معنى \"بله\" وبيان أنها من لغة أبي هريرة ﷺ.","vol":"21","page":471},{"text":"١٢٣٦٥ - حدثني السلمي (^١)، حدّثنا عبد الرزاق، عن معمر، عن همام، عن أبي هريرة قال: قال رسول الله ﷺ \"إنَّ الله ﷿ قال: أعدَدْتُ لعبادي الصالحين\". إلى قوله: \"على قلبِ بَشَر\" (^٢).\n_________\n(^١) أحمد بن يوسف الأزدي النيسابوري.\n(^٢) أخرجه مسلم - كما سبق برقم (١٢٣٦٠) - من طريقي الأعرج، وأبي صالح، كلاهما عن أبي هريرة ﷺ به نحوه. =\n\n⦗٤٧٣⦘\n= والحديث عند عبد الرزاق في المصنف (١١/ ٤١٦) ح (٢٠٨٧٤) به مثله.\nوقد تقدم تخريج البخاري للحديث انظر: ح (١٢٣٦٠).","vol":"21","page":472},{"text":"١٢٣٦٦ - حدثنا ابن عفان (^١)، حدّثنا ابن نمير، حدّثنا الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"يقول الله أعددت لعبادي الصالحين ما لا عين رأت؛ ولا أذنٌ سمعت؛ ولا خطر على قلب بشر، ثم ذكر بَلْهَ ما أَطْلَعكم عليه، ثم قرأ: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (^٢) (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) سورة السجدة، الآية: (١٧).\n(^٣) أخرجه مسلم في الصحيح، برقم (٢٨٢٤/ ٤) عن محمد بن عبد الله بن نمير، عن عبد الله بن نمير به مثله إلّا أنه قال: \"ذُخْرًا بَلْهَ\".\nوتقدم تخريج البخاري للحديث. انظر: ١٢٣٦٠).","vol":"21","page":473},{"text":"١٢٣٦٧ - حدثنا يونس بن عبد الأعلى (^١) وابن أخي ابن وهب (^٢) قالا: حدّثنا ابن وهب، قال: وحدثني أبو صخر (^٣) أنَّ أبا حازم (^٤) حدّثه قال: سمعت سهل بن سعد الساعدي، يقول شَهِدْتُّ من رسول الله ﷺ مجلسًا وَصَف فيه الجنَّةَ حتى انتهى. ثم قال: في آخر حديثه: \"فيها ما لا عين رأت،\n\n⦗٤٧٤⦘\nولا أذن سمعت، ولا خطر على قلب بشر\"، ثم اقترأ هذه الآية: ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (١٦) فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ (^٥) (^٦)\n_________\n(^١) ابن ميسرة الصدفي، أبو موسى المصري.\n(^٢) أحمد بن عبد الرحمن بن وهب بن مسلم القرشي مولاهم.\n(^٣) حُمَيد بن زياد المدني.\n(^٤) سلمة بن دينار المدني الأعرج.\n(^٥) سورة السجدة، الآيات: (١٦ - ١٧).\n(^٦) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها وأهلها، (٢٨٢٥/ ٥) عن هارون بن معروف، وهارون بن سعيد الإيلي، كلاهما، عن ابن، وهب به مثله.","vol":"21","page":473},{"text":"<span data-type='title' id=toc-1514>باب بيان عظم شجر الجنة وصفة ظلها.</span>","vol":"21","page":475},{"text":"١٢٣٦٨ - حدثنا الدبري (^١)، عن عبد الرزاق (^٢)، أخبرنا معمر، عن همام بن منبه (^٣)، عن أبي هريرة، عن النبي ﷺ قال: \"في الجنة شجرةٌ يسير الراكب في ظلها مائة سنة لا يقطعها\" (^٤).\n_________\n(^١) إسحاق بن إبراهيم بن عباد، أبو يعقوب الدَّبَري.\n(^٢) الصنعاني، والحديث عنده في المصنف (١١/ ٤١٧) ح (٢٠٨٧٧).\n(^٣) الحديث في صحيفة همام بن منبه (ص: ٢٩) ح (٥).\n(^٤) الحديث عند البخاري ومسلم من طرق عن أبي هريرة ﵁ كما سيأتي -، ولم يخرجاه من هذا الوجه: أعني معمر، عن همام، عن أبي هريرة.\nوقد رواه ابن حبان في صحيحه (١٦/ ٤٢٨) ح (٧٤١٢) من طريق إسحاق بن إبراهيم الحنظلي، عن عبد الرزاق به.","vol":"21","page":475},{"text":"١٢٣٦٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني الليث ح؛\nوحدثنا أبو يحيى بن أبي مسرة (^١)، حدّثنا المقرئ (^٢)، قال: حدَّثنا الليث؛\nوحدثنا عباس الدوري، قال: حدَّثنا سعيد بن شرحبيل (^٣)، ومنصور بن سلمه (^٤)، قالا: حدّثنا الليث، عن سعيد بن ابي سعيد المقبري،\n\n⦗٤٧٦⦘\nعن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"إنَّ في الجنة شجرة يسير الراكب في ظلها مائة سنة\" (^٥).\n_________\n(^١) عبد الله بن أحمد بن زكريا بن أبي مسرة المكي.\n(^٢) عبد الله بن يزيد القرشي مولاهم، أبو عبد الرحمن المقرئ المكي.\n(^٣) سعيد بن شرحبيل الكندى العفيفى الكوفى.\n(^٤) الخزاعي، البغدادي.\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إن في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها (٤/ ٢١٧٥) ح (٢٨٢٦/ ٦) عن قتيبة بن سعيد، عن الليث به مثله.\nوالحديث رواه البخاري في الصحيح (كتاب التفسير، باب قوله: ﴿وَظِلٍّ مَمْدُودٍ﴾، (٦/ ١٤٦) ح (٤٨٨١)، عن علي بن عبد الله، عن سفيان، عن أبي الزناد به مثله وزاد: \"واقرءوا إن شئتم: ﴿وَظِلٍّ مَمْدُودٍ﴾ \".","vol":"21","page":475},{"text":"١٢٣٧٠ - حدثنا العباس بن محمد - أيضا - حدّثنا الحسن الأشيب (^١) ح؛\nوحدثني أبو يحيى الخفاف (^٢)، حدّثنا يحيى بن يحيى (^٣) قالا: حدّثنا الليث بمثله (^٤).\n_________\n(^١) الحسن بن موسى، البغدادي، أبو علي الأشْيَب.\n(^٢) زكريا بن داود بن بَكْر النَّيْسَابُوري.\n(^٣) يحيى بن يحيى بن بكر بن عبد الرحمن التميمي، أبو زكريا، النَّيسابوري.\n(^٤) أخرجه مسلم - كما تقدم في الحديث السابق -.\nومن فوائد الاستخراج هنا: تكثير الطرق عن الليث، فقد ساقه مسلم من طريق قتيبه بن سعيد، عن الليث فقط، وساقه المصنف من طرق عنه.","vol":"21","page":476},{"text":"١٢٣٧١ - أخبرنا يونس بن عبد الأعلى، حدّثنا سعيد بن منصور، حدّثنا المغيرة بن عبد الرحمن، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"في الجنة شجرة يسير الراكب في ظلها مائة سنة\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إن في الجنة شجرة =\n\n⦗٤٧٧⦘\n= يسير الراكب في ظلها مائة عام لا يقطعها (٤/ ٢١٧٥) ح (٢٨٢٦/ ٧) عن قتيبة بن سعيد، عن المغيرة بن عبد الرحمن الحزامي به ولم يسق متنه، وإنما أحال على سابقه، وقال: \"بمثله، وزاد: \"لا يقطعها\"\". وذكره المصنف من طريق سعيد بن منصور عنه، وليس فيه قوله: \"لا يقطعها\" فتبين أن الزيادة \"لا يقطعها\" من طريق قتيبة بن سعيد، ففيه من فوائد الاستخراج بيان المتن المحال به على المتن المحال عليه.","vol":"21","page":476},{"text":"١٢٣٧٢ - حدثنا أبو الحسن الميموني (^١)، وإبراهيم بن الوليد الجشاش (^٢) قالا: حدّثنا سعيد بن داود (^٣)، حدّثنا مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"في الجنة شجرة يسير الراكب في ظلها مائة سنة لا يقطعها\" (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد بن ميمون الجزري الرقي.\n(^٢) الجشاش - بفتح الجيم، والشين المعجمة المشدودة، وبعد الألف معجمة أخرى [كذا في \"توضيح المشتبه\" (٢/ ٣٦١)].\n(^٣) ابن سعيد بن أبي زنبر الزنبري المدني، وقال الحافظ ابن حجر: \"صدوق، له مناكير عن مالك، ويقال اختلط عليه بعض حديثه، وكذبه عبد الله بن نافع في دعواه أنه سمع من لفظ مالك\". التقريب (٢٢٩٨).\n(^٤) أخرجه مسلم - كما تقدم - من طريق المغيرة بن عبد الرحمن، عن أبي الزناد به.\nورواية المصنف من طريق سعيد بن داود، عن مالك، وقد تكلم في روايته عن مالك، قال ابن حبان: \"يروي عن مالك أشياء مقلوبة، قلب عليه صحيفة ورقاء، عن أبي الزناد، فحدث بها كلها عن مالك، عن أبي الزناد، لا يحل كتابة حديثه إلا على جهة الاعتبار\" اهـ وقال الدارقطني: يروي عن مالك نسخة عن أبي الزناد، أكثرها غرائب، لم يأت بها غيره.\nانظر: المجروحين (١/ ٤٠٩) (ت: ٣٩٨). المؤتلف والمختلف للدارقطني (٣/ ١١٤١). =\n\n⦗٤٧٨⦘\n= وهذا الإسناد مما تفرد به سعيد بن داود الزنبري، عن مالك ولم أجد من تابعه عليه.\nوقد تقدم تخريج البخاري للحديث انظر: ح (١٢٣٦٩).","vol":"21","page":477},{"text":"<span data-type='title' id=toc-1515>باب في عطية الرب ﷿ أهل الجنة منتهى رضاهم، والزيادة لهم من فضله.</span>","vol":"21","page":478},{"text":"١٢٣٧٣ - حدثنا الربيع بن سليمان (^١)، وعيسى بن أحمد البلخي (^٢)، قالا: حدّثنا ابن وهب، حدثني مالك، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري أنَّ رسول الله ﷺ: قال: \"إنَّ الله ﷿ يقول لأهل الجنة: يا أهل الجنة! فيقولون: لبّيك ربنا وسعديك، والخير في يديك، فيقول: هل رضيتم؟ فيقولون: وما لنا لا نرضى يا ربّ! وقد أعطتينا ما لم تُعْطِ أحدا من خلقك، فيقول: ألا أُعطيكم أفضَلَ من ذلك؟ فيقولون: يا ربّ! وأيّ شيء أفضل من ذلك؟ قال: أُحِلُّ عليكم رضواني؛ فلا أسخَطُ عليكم أبدا\" (^٣).\n_________\n(^١) ابن عبد الجبار المُرادي.\n(^٢) ابن وردان العسقلانِي، أبو يحيى.\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة ونعيمها، باب إحلال الرضوان على أهل الجنة، فلا يسخط عليهم أبدا (٤/ ٢١٧٦) ح (٢٨٢٩/ ٩) عن هارون بن سعيد الأيلي، عن ابن وهب به وساق لفظه مثله.\nوأخرجه البخاري في الصحيح (كتاب التوحيد، باب: كلام الرب مع أهل الجنة، صحيح البخاري (٩/ ١٥١) ح (٧٥١٨) عن يحيى بن سليمان المقرئ، عن ابن وهب به مثله وقال: \"بعده أبدا\".","vol":"21","page":478},{"text":"١٢٣٧٤ - حدثنا يونس (^١)، حدّثنا ابن بكير (^٢)، حدّثنا مالك بمثله (^٣).\n_________\n(^١) ابن عبد الأعلى ابن ميسرة الصدفي، أبو موسى المصري.\n(^٢) يحيى بن عبد الله بن بكير المخزومي مولاهم، أبو زكريا المصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":479},{"text":"١٢٣٧٥ - حدثني عباس الدوري، حدّثنا يحيى بن الصامت المدائني (^١)، حدّثنا عبد الله بن المبارك (^٢)، عن مالك مثله، غير أنه لم يقل: \"الخير في يديك\" فقط (^٣).\n_________\n(^١) يحيى بن الصامت المدائني، روى عن أبي إسحاق الفزاري، وعبد الله بن المبارك. وروى عنه: عباس بن محمد الدوري، وموسى بن هارون الطوسي، ومحمد بن غالب التمتام، قال الخطيب البغدادي: \"وكان ثقة\" تاريخ بغداد (١٦/ ٢٤٤) (ت: ٧٤٣٠).\n(^٢) الحديث في مسند ابن المبارك (ص: ٦٩) ح (١١٢).\n(^٣) أخرجه مسلم في صحيحه (كتاب صفة الجنة، باب إحلال الرضوان على أهل الجنة (٤/ ٢١٧٦) ح (٢٨٢٩/ ٩) عن محمد بن عبد الرحمن بن سهم، عن عبد الله بن المبارك به مثله.\nوأخرجه البخاري في الصحيح (كتاب الرقاق، باب: صفة الجنة والنار (٨/ ١١٤) ح (٦٥٤٩) عن معاذ بن أسد، عن عبد الله بن المبارك به نحوه.\nوفيه من فوائد الاستخراج: تكثير الطرق عن مالك، فقد ساق مسلم من طريقين عن مالك، وساقه أبو عوانة من ثلاث طرق عنه.","vol":"21","page":479},{"text":"<span data-type='title' id=toc-1516>باب الدليل على أنَّه يكون في أمة محمد ﷺ </span>- (^١).\n_________\n(^١) لعل المراد من هذه الترجمة، أن ما تقدم من الفضل والثواب يكون في أمة نبينا محمد ﷺ.","vol":"21","page":480},{"text":"١٢٣٧٦ - حدثنا إسحاق بن إبراهيم بن عباد، أخبرنا عبد الرزاق، أخبرنا معمر، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ \"إذا خَلَص المؤمنون من النار، وأَمِنُوا؛ فما مجادلة أحدكم لصاحبه في الحق يَكون له عليه في الدنيا بأشد مجادلة من المؤمنين لربهم ﷿ في إخوانهم الذين أُدْخِلوا النَّار، يقولون: ربَّنا إخواننا كانوا يصلون معنا، ويصومون معنا، ويحجون معنا، فأَدْخَلْتَهم النار.\nقال: فيقول: اذهبوا؛ فأخرجوا مَنْ عَرَفْتم منهم، فيأتوهم فيعرفونهم بصورهم؛ لا تأكل النارُ صوَرَهم، فمنهم من أخذته النارُ إلى أنصاف ساقيه، ومنهم من أخذته النار إلى كعبيه، فيُخْرِجُون، فيقولون ربَّنا قد أخرَجْنا من أمرتنا. قال: ثم يقول: أَخْرِجوا مَنْ كان في قلبه مثقال دينار من الإيمان، ثمَّ كان في قلبه وزن نصف دينار، حتى يقول: أخرجوا من كان في قلبه مثقال ذرَّة.\nقال أبو سعيد: فمن لم يصدق بهذا القول، فليقرأ هذه الآية: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا﴾ (^١).\nقال: فيقولون: ربَّنا قد أخرجنا من أمرتنا؛ فلم يبق في النار أحد فيه خير.\n\n⦗٤٨١⦘\nقال: ثم يقول الله ﷿: شَفَعَتْ الملائكة، وشَفَعت الأنبياء، وشَفَعَت المؤمنون، وبقي أرحم الراحمين.\nقال: فيَقْبِض قَبْضَةً من النار، -أو قال: قبضتين- ناسًا لم يعملوا لله خيرا قطّ، قد احترقوا حتى صاروا حمُمًا (^٢)، قال: فيؤتى بهم إلى ماءٍ يقال له: ماء الحياة، فيصبّ عليهم، فَيَنْبُتُون كما تَنْبُتُ الحبَّة في حمَيلْ السيل (^٣).\nقال: فيخرجون من أجسادهم مثل اللؤلؤ، في أعناقهم الخاتم عتقاء الله ﷿.\nقال: فيقال لهم: ادخلوا الجنة، فما تمنَّيْتم ورأيتم من شيء فهو لكم، قال: فيقولون: ربَّنا أعطتينا ما لم تُعْطِ أحدا من العالمين، قال: فيقول: فإن لكم عندي أفضل منه، قال: فيقولون: ربَّنا وما أفضل من ذلك؟ فيقول: رضائي عنكم، فلا أسخط عليكم أبدا\" (^٤).\n_________\n(^١) سورة النساء، الآية: (٤٠).\n(^٢) جمع: حُمَمَة، وهو الفحم. انظر: غريب الحديث لأبي عبيد (١/ ١٩٤).\n(^٣) الحميل ما حمله السيل من كل شيء كل محمول فهو حميل كما يقال للمقتول: قتيل. والمعنى ما يجيء به السيل من طين أو غُثَاء وغيره، فإذا اتفقت فيه حبة واستقرت على شط مجرى السيل فإنها تنبت في يوم وليلة، فشبه بها سرعة عود أبدانهم وأجسامهم إليهم بعد إحراق النار لها. انظر: غريب الحديث للقاسم بن سلام (١/ ٧١)، النهاية في غريب الحديث (ص ٢٣٣) مادة (حمل).\n(^٤) أخرجه مسلم في الصحيح (كتاب الإيمان، باب معرفة طريق الرؤية، (١/ ١٦٧) ح (٣٠١/ ١٨٣) عن سويد بن سعيد، عن حفص بن ميسرة، عن زيد بن أسلم به أطول منه. =\n\n⦗٤٨٢⦘\n= وأخرجه البخاري في صحيحه (كتاب التوحيد، باب كلام الرب جمع أهل الجنة رقم (٧٥١٨).\nوقد تقدم هذا الحديث عند المصنف برقم (٥١٨) من طريق جعفر بن عون، عن هشام بن سعد، عن زيد بن أسلم به نحوه.","vol":"21","page":480},{"text":"<span data-type='title' id=toc-1517>باب بيان الدليل على أنَّه يكون من أمة محمد ﷺ و[أ] (^١) تباع الأنبياء من يبلغ منازل الأنبياء ﵈.</span>\n_________\n(^١) ما بين المعقوفتين ساقط من الأصل ويقتضيها السياق.","vol":"21","page":482},{"text":"١٢٣٧٧ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب ح، وحدثنا عيسى بن أحمد، والربيع بن سليمان، قالا: حدّثنا ابن وهب، أخبرني مالك بن أنس، عن صفوان بن سليم، عن عطاء بن يسار عن أبي سعيد الخدري، أنَّ رسول الله ﷺ قال: \"إنَّ أهلَ الجنَّة لَيَتَرَاءَوْنَ أهلَ الغُرَف من فوقهم كَمَا تَتَرَاءَوْنَ الْكَوكَبَ الدُّرِّيَّ (^١) الْغَابِرَ (^٢) من الأفق من المشرق، أو المغرب لِتَفَاضُل ما بينهم، قالوا: يا رسول الله، تلك منازل الأنبياء لا يبلغها غيرهم، قال رسول الله ﷺ: \"بلى، والذي نفسي بيده، رجال آمنوا بالله وصدَّقُوا المرسلين\" (^٣).\n\n⦗٤٨٣⦘\nحديثهم واحد.\n_________\n(^١) بضم الدال وتشديد الياء بلا همز، وقيل غير ذلك وهو الكوكب العظيم، سمي دريا لبياضه كالدر، وقيل: لإضاءته. انظر: شرح صحيح مسلم للنووي (١٧/ ٢٤٦).\n(^٢) الغابر: البعيد، ويقال: الذاهب الماضي. انظر: مشارق الأنوار على صحاح الآثار (٢/ ١٢٧).\n(^٣) أخرجه مسلم في الصحيح، كتاب: الجنة ونعيمها، باب: ترائي أهل الجنة أهل الغرف، كما يري الكوكب في السماء (٤/ ٢١٧٧) ح (٢٨٣١/ ١١) عن هارون بن سعيد=\n\n⦗٤٨٣⦘\n= الأيلي، عن عبد الله بن وهب به مثله، وعن عبد الله بن جعفر عن معن عن مالك.\nوأخرجه البخاري في صحيحه (بدء الخلق، باب ما جاء في صفة الجنة رقم (٣٢٥٦، كتاب الرقاق، باب صفة الجنة رقم (٦٥٥٦).","vol":"21","page":482},{"text":"١٢٣٧٨ - حدثنا الصغاني (^١)، حدّثنا علي بن شعيب (^٢)، حدّثنا مَعْنٌ، حدّثنا مالك، عن صفوان بمثله (^٣).\n_________\n(^١) محمد بن إسحاق أبو بكر الصَّغَاني.\n(^٢) علي بن شعيب بن عدي بن همام السمسار البزاز. قال النسائي، وأبو بكر الخطيب: \" ثقة\"، وذكره ابن حبان في \"الثقات\"، وقال: \"كان راويا لمعن بن عيسى\". وقال ابن حجر: \"ثقة\". مات في شوال سنة ثلاث وخمسين ومئتين.\nانظر: تاريخ بغداد: ١١/ ٤٣٦، والمعجم المشتمل: (ت: ٦٣٥). الثقات: (٨/ ٤٧٥). تقريب التهذيب (ص: ٦٩٧) (ت: ٤٧٤٥).\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق- عن عبد الله بن جعفر البرمكي، عن معن به مثل حديث ابن وهب.\nوتقدم تخريج البخاري للحديث (كما تقدم في الحديث السابق).","vol":"21","page":483},{"text":"١٢٣٧٩ - حدثنا يعقوب بن سفيان (^١)، والكابلي (^٢) قالا: حدّثنا عبد العزيز الأويسي، حدّثنا مالك بمثله (^٣).\n_________\n(^١) الفارسي الفسوي.\n(^٢) احمه: محمد بن العباس كما جاء عند المصنف برقم (١٣٠٠٠)، وهو: محمد بن العباس بن الحسن، أبو عبد الله المروزي. يعرف بالكابلي، وثقه الدارقطني. انظر ترجمته تحت الحديث رقم (٦٤٥٣).\n(^٣) أخرجه مسلم كما تقدم برقم (١٢٣٧٧) من طريق ابن وهب، ومعن بن عيسى كلاهما=\n\n⦗٤٨٤⦘\n= عن مالك به مثله.\nوأخرجه البخاري في الصحيح (كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة، (٤/ ١١٩) ح (٣٢٥٦) عن عبد العزيز بن عبد الله الأويسي به مثله، وقال: \"في الأفق\" بدل: \"من \".\nولعل من فوائد الاستخراج تكثير الطرق في الرواية عن مالك.","vol":"21","page":483},{"text":"١٢٣٨٠ - حدثنا عبيد بن شريك (^١)، حدّثنا ابن أبي مريم (^٢)، حدّثنا عبد العزيز بن أبي حازم (^٣)، حدثني أبو حازم، عن سهل بن سعد، أنَّ رسول الله ﷺ قال: \"إنَّ أهلَ الجنَّة ليتراءون الغُرَف كما ترون (^٤) الكوكب في السماء \".\nقال أبو حازم: فحدثت بهذا الحديث النعمان بن أبي عياش، فقال: سمعت أبا سعيد الخدري، ويزيد فيه: \"كما ترون الكوكب الدّرّي الغابر في الأفق (^٥) الشرقي أو الغربي\" (^٦).\n_________\n(^١) عُبيد بن عبد الواحد بن شَريك البزَّار، أبو محمد البغدادي.\n(^٢) سعيد بن الحكم بن محمد بن سالم، الجمحي مولاهم المصري.\n(^٣) اسم أبي حازم: سلمة بن دينار المدني.\n(^٤) عندمسلم في صحيحه: \"كما تراءون \".\n(^٥) في الأصل: \"أفق\" والتصويب من البعث والنشور للبيهقى (ص: ١٧٥) ح (٢٤٩)، حيث رواه من طريق ابن أبي مريم، عن عبد العزيز بن أبي حازم بهذ الإسناد بلفظ: \" الأفق الشرقي\"، وهكذا جاء اللفظ في صحيح مسلم (كتاب الجنة وصفة نعيمها (٤/ ٢١٧٧ ح ٢٨٣٠/ ١٠).\n(^٦) أخرجه مسلم في صحيحه -كما تقدم- ح (٢٨٣٠/ ١٠) من طريق يعقوب بن=\n\n⦗٤٨٥⦘\n= عبد الرحمن القاري، ووهيب كلاهما عن أبي حازم به نحوه.\nوأخرجه البخاري في الصحيح (كتاب الرقاق، باب صفة الجنة والنار، (٨/ ١١٤) ح (٦٥٥٥) عن عبد الله بن مسلمة، عن عبد العزيز بن أبي حازم به نحوه.","vol":"21","page":484},{"text":"١٢٣٨١ - حدثنا الربيع بن سليمان، حدّثنا أيوب بن سويد (^١)، حدّثنا مالك، عن أبي حازم، عن سهل بن سعد قال: قال النبي ﷺ: \"إنَّ أهل الجنة ليتراءون الغرف فوقهم\" (^٢). فذكر مثل حديث ابن وهب، عن مالك، عن صفوان، وليس فيه: \"والذي نفسى بيده\" (^٣).\n_________\n(^١) الرملي الحميري السيباني أبو مسعود.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب ترائي أهل الجنة أهل الغرف ٤/ ٢١٧٧ رقم ٢٨٣٠/ ١٠) من طريق من طريق يعقوب بن عبد الرحمن القاري، عن أبي حازم، عن سهل بن سعد، مرفوعا.\n(^٣) تقدم تخريج الحديث رقم (١٢٣٧٧) من طريق ابن وهب، عن مالك، عن صفوان بن سليم، عن عطاء بن يسار، عن أبي سعيد الخدري مرفوعا.\nوأما طريق المصنف: مالك، عن أبي حازم، عن سهل بن سعد، فوهم من أيوب بن سويد، قال ابن أبي حاتم: \"وسألت أبي، عن حديث رواه أيوب بن سويد، عن مالك، عن أبي حازم، عن سهل بن سعد، عن النبي ﷺ \"أهل الجنة ليتراءون … \" قال أبي: هذا خطأ؛ قد روي عن أبي حازم، عن سهل، حديث من غير حديث مالك، ليس هكذا لفظه.\nوأما من حديث مالك: فإنما يرويه عن صفوان بن سليم، عن عطاء بن يسار، عن أبي سعيد الخدري، عن النبي ﷺ.\nوسمعت أبا زرعة وذكر حديث أيوب بن سويد هذا، فقال: هذا وهم، وهم فيه أيوب أبن سويد؛ وإنما هو: مالك، عن صفوان بن سليم، عن، كطاء بن يسار، عن=\n\n⦗٤٨٦⦘\n= أبي سعيد، عن النبي ﷺ .... اهـ. علل الحديث (٥/ ٢٤٧) ح (١٩٥٦).\nوأيوب بن سويد، تقدمت ترجمته في الحديث رقم (١٢٣٣)، وهو متكلم فيه، قال ابن معين: \"ليس بشيء يسرق الأحاديث \" وقال البخاري: \"يتكلمون فيه\" وقال معاوية بن صالح: \"كان يدعي أحاديث الناس \"، قال ابن حجر: \"صدوق يخطئ\"\nانظر: تاريخ ابن معين (٢/ ٤٩)، التاريخ الكبير: ١/ ٤١٧. الكامل لابن عدي (١/ ٣٥٩) (ت: ١٩٣) التقريب ص ١١٦.\nفطريق المصنف ضعيف، والحديث متفق عليه من غير هذا الطريق كما تقدم.","vol":"21","page":485},{"text":"١٢٣٨٢ - حدثني مسدد بن قطن (^١)، حدّثنا قتيبة، حدّثنا يعقوب بن عبد الرَّحمن القاريّ، عن أبي حازم، عن سهل بن سعد، أنَّ النبي ﷺ قال: \"إنَّ أهلَ الجنَّة ليتراءون الغرفة في الجنَّة كما تراءون الكوكب في السماء\"، قال فحدَّثت به النعمان بن أبي عياش، قال: سمعت أبا سعيد الخدريّ يقول: \"كما تراءون الكوكب الدرّيّ في الأفق الشرقي، أو الغربي\" (^٢).\n_________\n(^١) القُشَيري، النيسابوري المزكي.\n(^٢) أخرجه مسلم في الصحيح (كتاب الجنة ونعيمها، باب: ترائي أهل الجنة أهل الغرف كما يرى الكوكب في السماء (٤/ ٢١٧٧) خ (٢٨٣٠/ ١٠) عن قتيبة بن سعيد، به نحوه.","vol":"21","page":486},{"text":"١٢٣٨٣ - حدثنا الدنداني (^١)، حدثنا القعنبي (^٢)، قال: حدثنا عبد العزيز، عن أبيه، عن سهل بن سعد، أنَّ النَّبِي ﷺ قال: بمثله (^٣).\n_________\n(^١) موسى بن سعيد الطرسوسي، أبو بكر.\n(^٢) عبد الله بن مسلمة بن قعنب الحارثي، أبو عبد الرحمن المدني البصرى.\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق- من طرق عن أبي حازم به، ولم يخرجه=\n\n⦗٤٨٧⦘\n= من طريق عبد العزيز بن أبي حازم، عن أبيه، وأخرجه البخاري في الصحيح (كتاب الرقاق، باب صفة الجنة والنار، (٨/ ١١٤) ح (٦٥٥٥) عن عبد الله بن مسلمة القعني به.","vol":"21","page":486},{"text":"١٢٣٨٤ - حدثنا موسى بن يزيد الأَرْغِيَانِي (^١)، حدّثنا مسلم بن إبراهيم (^٢)، حدّثنا وهيب بن خالد، قال: حدَّثنا أبو حازم، عن سهل بن سعد قال: قال النبي ﷺ: \"إنَّ أهْلَ الجنة ليرون أهل الغرفة في الجنة كما ترون الكوكب الدرِّيَّ في السماء \".\nقال أبو حازم، فحدَّثت بهذا الحديث النعمانَ بن أبي عياش، فحدّثني عن أبي سعيد الخدريّ، أنه قال: \"الكوكب الدرّيّ الشرقي أو الغربي\" (^٣).\n_________\n(^١) -بفتح الألف وسكون الراء كسر الغين المعجمة وفتح الياء المنقوطة باثنتين من تحتها وفي آخرها النون-، هذه النسبة الى ارغيان وهى: كورة من نواحي نيسابور، قيل إنها تشتمل على إحدى وسبعين قرية.\nوموسى بن يزيد هو: موسى بن يزيد بن عبد الرحمن أبو عمران الإسفنجي ثم النيسابوري، يروي عن أبي مسهر، وآدم بن أبي إياس، وشبابة بن سوار، وروى عنه: مكي بن عبدان، والمؤمل بن الحسن، وذكره أبو عبد الله الحاكم في تاريخ نيسابور، وقال كما في تاريخ دمشق: \"كان من الزهاد\" وتوفي سنة ثلاث وستين ومئتين.\nانظر: الأنساب للسمعاني (١/ ١٦٧)، معجم البلدان (١/ ١٥٣)، تاريخ دمشق لابن عساكر (٦١/ ٢٣٩) (ت: ٧٧٦٥).\n(^٢) الأزدي الفَرَاهيدي -مولاهم- أبو عمرو البصري.\n(^٣) أخرجه مسلم-كما تقدم- عن إسحاق بن إبراهيم، عن المخزومي، عن وهيب به، ولم يسق لفظ حديث وهيب، وإنما أحاله على ما قبله، وذكره المصنف، وهذا من=\n\n⦗٤٨٨⦘\n= فوائد استخراجه.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٣٨٠).","vol":"21","page":487},{"text":"١٢٣٨٥ - حدثني مسدد بن قطن (^١)، قال: حدَّثنا قتيبة، قال: حدَّثنا يعقوبُ بن عبد الرحمن، عن سهيلٍ، عن أبيه، عن أبي هريرة أنَّ النَّبِيِّ ﷺ قال: \"من أشدّ أمَّتي لي حبّا أُنَاسٌ يكونون بعدي، يودُّ أحدُهم لو رآنِي بأهله، وماله\" (^٢).\n_________\n(^١) القشيري المركي النيسابوري.\n(^٢) أخرجه مسلم في الصحيح، كتاب الجنة ونعيمها، باب: فيمن يودّ رؤية النبي ﷺ بأهله وماله (٤/ ٢١٧٨) ح (٢٨٣٢/ ١٢) عن قتيبة بن سعيد به مثله، وقال: \"ناسٌ\" بدل: \"أناس\".\nوهذا الحديث تفرد به الإمام مسلم بين الأئمة الستة. انظر: تكملة فتح الملهم (١٢/ ١٤٣).","vol":"21","page":488},{"text":"١٢٣٨٦ - حدثنا أبو الأزهر أحمد بن الأزهر (^١)، حدّثنا محمد بن جهضم (^٢)، حدثنا إسماعيل بن جعفر، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"إنَّ من أشدّ أمتي لي حبّا ناسا يكونون بعدي، يَوَدُّ أحدُهم لو رآني بأهله وماله\" (^٣).\n_________\n(^١) أحمد بن الأزهر بن منيع، العبدي، النيسابوري.\n(^٢) ابن عبد الله الثقفي، أبو جعفر البصري، ويعرف بالخراساني.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":488},{"text":"<span data-type='title' id=toc-1518>باب ذكر الخبر المبين أنَّ في الجنة سوقا يوم (^١) الجمعة وريح الشمال، وأن أهلها يأتونها كل يوم جمعة.</span>\n_________\n(^١) في الأصل \"ويوم الجمعة\"، والأقوى حذف الواو ليستقيم السياق.","vol":"21","page":489},{"text":"١٢٣٨٧ - حدثنا عبد الرحمن بن خلف بن الحصين الضبي بالبصرة، وهو ابن ابنة المبارك بن فضالة (^١)، حدّثنا محمد بن كثير (^٢)، حدّثنا حماد بن سلمة، عن ثابت البناني، عن أنس بن مالك أنَّ النبي ﷺ قال: \"إن في الجنة لسوقا فيها كثبان (^٣) مسك يأتونها\" (^٤).\n_________\n(^١) يعرف بأبي رُوَيق.\n(^٢) ابن أبي عطاء الثقفي مولاهم، أبو يوسف الصنعاني نزيل المصيصية.\n(^٣) كُثْبَان: جَمْع كَثِيب. والكثِيب: الرَّمل المسْتَطِيل المُحْدَوْدِب. انظر: النهاية في غريب الحديث (ص ٧٩٣) ما دة (كثب).\n(^٤) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في سوق الجنة وما ينالون فيها من النعيم والجمال ٤/ ٢١٧٨) ح (٢٨٣٣/ ١٣) عن أبي عثمان سعيد بن عبد الجبار البصري عن حماد بن سلمة به نحوه ولم يذكر: \"فيها كثبان المسك \".\nوإسناد المصنف حسن، وأخرج هذه اللفظة ابن حبان في صحيحه (١٦/ ٤٤٤) ح (٧٤٢٥)، من طريق سعيد بن عبد الجبار، وهدبة بن خالد؛\nوابن بشران في أماليه (ص: ٢١١) ح (١٣٦٣) من طريق حجاج بن منهال؛ ثلاثتهم عن حماد بن سلمة به مثله.\nوأخرجها الدارمى في السنن كتاب الرقاق، باب في سوق الجنة، (٣/ ١٨٧٧) ح (٢٨٨٣) عن يزيد بن هارون، عن حميد، عن أنس به مثله.\nوالحديث صحيح بهذه اللفظة، وهي من الزيادات وفوائد الاستخرج.","vol":"21","page":489},{"text":"١٢٣٨٨ - حدثنا الربيع بن سليمان، حدّثنا أسد بن موسى (^١)، حدّثنا حماد بن سلمة، عن ثابت، عن أنس بن مالك أنَّ النبي ﷺ-قال: \"إن في الجنة لسُوقًا، يأتونها كلَّ يومَ جمعة، فتهب ريح الشمال (^٢)، فَتُحْثِي (^٣) أو تُسْفِي في وجوهِهِم وثيابهم، فيزدادون حسنًا، وجمالًا، فيرجعون إلى أهليهم، فيقولون لهم أهلوهم: لقد ازددتم حسنا وجمالا؟ فيقولون: وأنتم والله! لقد ازددتم حسنًا وجمالًا\" (^٤).\nلم يقل ابن كثير (^٥): \"جمعة\" فقط.\n_________\n(^١) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي المصري.\n(^٢) -بفتح الشين والميم- هي الريح الجوفية التي تأتي من دبر القبلة مقابلة الجنوب، وخص ريح الجنة بالشمال -والله أعلم- بأنها ريح المطر عند العرب، كانت تهب من الشام، وبها يأتي سحاب المطر، وكانت ترجى السحاب. الشامية مشارق الأنوار على صحاح الآثار (٢/ ٢٥٤)، إكمال المعلم بفوائد مسلم (٨/ ٣٦٤).\n(^٣) قال القاضي عياض: يعنى ما يثيره من مسك أرض الجنة وغير ذلك من نعيمها. إكمال المعلم بفوائد مسلم (٨/ ٣٦٤).\n(^٤) تقدم تخريجه في الحديث السابق.\n(^٥) هو محمد بن كثير، وقد تقدمت روايته عند المصنف في الحديث السابق.","vol":"21","page":490},{"text":"١٢٣٨٩ - حدثنا أبو قلابة (^١)، حدّثنا عفان، حدّثنا حماد بن سلمة، أخبرنا ثابت، عن أنس بن مالك قال: قال النبي ﷺ \"إن لأهل الجنة سوقا يأتونها كل جمعة فيها كثبان المسك، فإذا أتوها هبَّتْ ريح،\n\n⦗٤٩١⦘\n-قال: حماد: أحسبة قال: شمالا- فتملأ بيوتهم وثيابهم ووجوههم مسكًا، فيأتون أهليهم فيقولون: قد ازددتم بعدنا حسنا وجمالا، قال: فيقول أهلوهم: وأنتم قد ازددتم بعدنا حسنًا وجمالًا\" (^٢).\n_________\n(^١) عبد الملك بن خمد الرَّقاشي البصري.\n(^٢) تقدم تخريجه برقم (١٢٣٨٧).\nوفيه من فوائد الاستخراج رواية المصنف للحديث من طريق عفان بن مسلم، عن حماد بن سلمة، حيث إنه حصل على العلو المعنوي، لأنه قال يحيى بن سعيد القطان: \"من أراد أن يكتب حديث حماد بن سلمة فعليه بعفان بن مسلم\" العلل ومعرفة الرجال لأحمد رواية ابنه عبد الله (٣/ ٣٣) (ت: ٤٠٤٢).","vol":"21","page":490},{"text":"١٢٣٩٠ - حدثنا حنبل بن إسحاق (^١)، حدّثنا حجّاج بن منهال، قال: حدّثنا حماد، عن ثابت، عن أنس، عن النبي ﷺ قال: \"إن في الجنة لسوقا فيها كُثْبان من مسك فيأتيها المؤمنون يوم الجمعة؛ فيبعث الله ريح الشمال، فتُسْفِي ذلك المسك في وجوههم، فيرجعون إلى أهليهم، فيقولون: لقد ازددتم بعدنا حسنًا وجمالًا، فيقولون: وأنتم قد ازددتم بعدنا حسنًا وجمالًا\" (^٢).\n_________\n(^١) ابن حنبل بن هلاب الشيباني.\n(^٢) تقدم تخريجه برقم (١٢٣٨٧).\nومن طريق حجاج بن منهال أخرجه -أيضا- ابن بشران في أماليه (ص: ٢١١) ح (١٣٦٤).","vol":"21","page":491},{"text":"١٢٣٩١ - حدثنا يحيى بن الحسين (^١)، حدّثنا حجاج بمثله (^٢).\n_________\n(^١) أبو زكريا الجوربذي الإسفراييني.\n(^٢) انظر الحديث الذي قبله.\n\n⦗٤٩٢⦘\n= ومن فوائد الاستخراج هنا: تكثير الطرق، فقد ساقه مسلم من هذا الوجه فقط عن سعيد بن عبد الجبار، عن حماد بن سلمة، وساقه أبو عوانة من أربع طرق عن حماد بن سلمة كما سبق.","vol":"21","page":491},{"text":"<span data-type='title' id=toc-1519>باب بيان صفة صور أهل الجنة وخلقهم وطولهم وأخلاقهم، وأنّهو يأكلون ويشربون، ولا يتغوطون ولا يبولون، وأنّ لكل واحد منهم زوجتان وصفتهما.</span>","vol":"21","page":492},{"text":"١٢٣٩٢ - حدثنا علي بن حرب (^١)، حدّثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"أوَّل زُمرة تدْخل الجنَّة من أمَّتي على صورة القمر ليلة البدر، ثم الذين يلونهم على أشدِّ نَجْمٍ في السماء إضاءةً، ثمَّ بعد ذلك على منازل أهل الجنة، لا يَتَغَوَّطون، ولا يبولون، ولا يَمْتَخِطُون (^٢)، ولا يَبْزُقُون، أمشاطهم الذهب، وَمَجَامِرُهُمُ (^٣) الألُوَّةُ (^٤)، ورَشْحهم (^٥) المسك، وأَخْلَاقُهُم عَلَى خلقِ رَجُلٍ\n\n⦗٤٩٣⦘\nوَاحِدٍ عَلَى طول أَبِيهِمْ سِتُّونَ ذِرَاعًا\" (^٦).\nقال ابن أبي شيبة: عن أبي معاوية \"على خُلُق\". وقال أبو كريب: \" على خَلْق رجل \" (^٧).\n_________\n(^١) الموصلي الطائي.\n(^٢) ليس في أنفهم من المياه الزائدة والمواد الفاسدة ليحتاجوا إلى إخراجها. انظر: تحفة الأحوذي (٧/ ٢٠٥).\n(^٣) المَجَامِرُ: جمع مِجْمَرٍ ومُجْمَرٍ، فالمِجْمَرُ بكسر الميم، هو الذي يوضع فيه النار للبخور.\nوالمُجْمَرُ بالضم: الذي يُتَبَخَّر بِه، وأُعِدّ له الجَمْرُ، وهو المراد في هذا الحديث.\nانظر: النهاية في غريب الحديث (ص ١٦٣) مادة: (جمر).\n(^٤) الألوه: قال أبو عبيد فيها لغتان: الأَلوّة والأُلوّة -بفتح الألف وضمها، ويقال: الألْوَة خفيف. وهو العود الذي يُتَبخَّرُ به، وأراها كلمة فارسية عُرّبت. انظر: غريب الحديث لأبي عبد (١/ ٥٤).\n(^٥) رَشحهم: -بفتح الراء المهملة وإسكان الشين المعجمة وبالحاء المهملة- أي إن العرق الذي=\n\n⦗٤٩٣⦘\n= يترشح منهم رائحته كرائحة المسك. انظر: طرح التثريب في شرح التقريب (٨/ ٢٦٩).\n(^٦) أخرجه مسلم في الصحيح (كتاب الجنة ونعيمها، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر وصفاتهم وأزواجهم (٤/ ٢١٧٩) ح (٢٨٣٤/ ١٦) عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية، به.\n(^٧) هذا التعليق وصله الإمام مسلم في صحيحه؛ -كما تقدم في الحاشية السابقة- عنهما، ثم ذكر اختلافهما في ضبطه، وأما المصنف فلعله وصله الحديث عنهما، فلم يخرج روايتهما واكتفى ببيان اختلافهما في ضبطه والله أعلم.\nوقال أبو زرعة ابن العراقى: ذكر -يعنى: مسلم- عن شيخه أبي بكر بن أبي شيبة \"على خُلُق رجل\" أي بضم الخاء، واللام وعن شيخه أبي كريب \"على خَلْق رجل\" أي بفتح الخاء وإسكان اللام. طرح التثريب في شرح التقريب (٨/ ٢٦٧).\nوقال النووي: قوله ﷺ \"أخلاقهم على خلق رجل واحد\" قد ذكر مسلم فى الكتاب اختلاف ابن أبي شيبة وأبى كريب فى ضبطه، فإن ابن أبى شيبة يرويه بضم الحاء واللام وأبو كريب بفتح الحاء وإسكان اللام وكلاهما صحيح، وقد اختلف فيه رواة صحيح البخاري، ويرجح الضم بقوله في الحديث الآخر: \"لا اختلاف بينهم ولا تباغض، قلوبهم قلب واحد\"، وقد يرجح الفتح بقوله ﷺ فى تمام الحديث: \"على صورة أبيهم آدم\" أو \"على طوله\" اهـ. انظر: شرح صحيح مسلم للنووي (١٧/ ١٧٢).","vol":"21","page":492},{"text":"١٢٣٩٣ - حدثنا العطاردي (^١)، حدّثنا أبو معاوية، عن الأعمش، بمثله:\n\n⦗٤٩٤⦘\n\"أخلاقهم على خلق رجل واحد، على طول أبيهم آدم ستون ذراعا\" (^٢).\n_________\n(^١) أحمد بن عبد الجبار بن محمد التميمى العطاردي الكوفي.\n(^٢) تقدم تخريجه برقم (١٢٣٩٢).\nوأخرجه البيهقي في البعث والنشور (ص: ٢٣٩) ح (٤٠٥) عن الحاكم أبي عبد الله الحافظ، وأبي سعيد بن أبي عمرو، عن أبي العباس محمد بن يعقوب الأصم، عن أحمد بن عبد الجبار العطاردي به.\nوقال البيهقي بعد أن ذكر الاختلاف بين أبي كريب وأبي بكر بن أبي شيبة: \" ولم يثبته شيخنا \".","vol":"21","page":493},{"text":"١٢٣٩٤ - حدثنا أبو العباس البرتي (^١)، حدّثنا مسدد، حدّثنا يحيى بن سعيد، عن الأعمش، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"أوَّل زمرة تدخل الجنَّة من أمّتي وجوههم على صورة القمر ليلة البدر، ثم الذين يلونهم كأشد نجم في السماء إضاءة، أمشاطهم من ذهب، ومجامرهم الألوة، ولا يبولون، ولا يتغوطون ولا يمتخطون، ولا يتفلون، صورتهم على صورة أبيهم ستون ذراعا\" (^٢).\n_________\n(^١) أبو العباس، أحمد بن محمد بن عيسى بن الأزهر، البرتي البغدادي.\n(^٢) تقدم تخريجه برقم (١٢٣٩٢) من طريق أبي معاوية، عن الأعمش به نحوه.\nومن فوائد الاستخراج رواية يحيى القطان، عن الأعمش، وهو من أوثق الرواة عن الأعمش. انظر شرح العلل (٢/ ٧٢٠).","vol":"21","page":494},{"text":"١٢٣٩٥ - حدثنا إسماعيل القاضي (^١)، حدّثنا سليمان بن حرب (^٢)، حدّثنا حماد بن زيد، عن أيوب، عن محمد ح؛\n\n⦗٤٩٥⦘\nوحدثنا الصغاني، حدّثنا عبيد الله بن عمر، حدّثنا حماد بن زيد، عن أيوب، وهشام، عن محمد، عن أبي هريرة قال: كنا عند عمر فإما تفاخروا وإما تقاحموا (^٣) فقال: الرجال في الجنة أكثر من النساء، قال: فقلت أَوَ لَمْ يقل (^٤) رسول الله ﷺ: \"أوّل زمرة تدخل الجنة وجوههم على صورة القمر ليلة البدر، والذين يلونهم على أضوأ كوكب درّي في السماء، لكل امرئ منهم زوجتان اثنتان يُرَى مُخَّ سوقهما من وراء الثياب\" (^٥).\n\n⦗٤٩٦⦘\nزاد القاضي (^٦): \"الزمرة الثانية، على مثل أضوَإ\"، وزاد: \"وما في الجنة أَعْزَب\" (^٧).\nوقال هشام (^٨): \"من وراء اللحم\" (^٩).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) ابن بَجيل الأزدي الواشحي، أبو أيوب البصري.\n(^٣) في جميع المصادر: \"تفاخروا، أو تذاكروا\" إلا عند أبي عوانة هاهنا بلفظ: \"تقاحموا\".\nوالتقاحم: الدخول في الشيء بغتة من غير روية. انظر: تحفة الأبرار شرح مصابيح السنة (١/ ١٢٦).\nوعند عبد الرزاق في مصنّفه (١١/ ٤١٧) ح (٢٠٨٧٩) جاء بلفظ: \"تفاحموا\".\nوعلق عليه المحقق حبيب الرحمن الأعظمي: \"كذا في (ص) فإن كان محفوظا، فالمعنى: حاول كل واحد منهم أن يفحم صاحبه \".\n(^٤) بمعنى ألم يقل، كما في لفظ المصنف برقم (١٢٣٩٦)، وهذا استدلال من أبي هريرة ﵁، بالحديث على أن النساء في الجنة أكثر، لأنّ النبي ﷺ ذكر أنّه ستكون في الجنة زوجتان لكل رجل. انظر: تكملة فتح الملهم (١٢/ ١٤٥).\n(^٥) أخرجه مسلم في الصحيح (كتاب الجنة ونعيمها، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر وصفاتهم وأزواجهم (٤/ ٢١٧٩) ح (٢٨٣٤/ ١٤) من طريق إسماعيل بن عليّة، عن أيوب به نحوه وقال: \"إما تفاخروا، وإمَّا تذاكروا \".\nوأخرجه البخاري (كتاب بدء الخلق، باب ما جاء في صفة الجنة رقم (٣٢٤٦)، وكتاب الأنبياء، باب خلق آدم وذريته (٣٣٢٧).\nفوائد الاستخراج:\n١ - بيان أن المذاكرة أو المفاخرة حصلت في مجلس عمر بن الخطاب ﵁، ولم يذكرها مسلم.\n٢ - رواية المصنف من طريق حماد بن زيد، عن أيوب، بينما رواية مسلم من طريق ابن=\n\n⦗٤٩٦⦘\n= علية عن أيوب، وحماد بن زيد من أثبت الناس في أيوب. قال ابن معين: \"ليس أحد أثبت في أيوب من حماد بن زيد. وإذا اختلف إسماعيل بن علية، وحماد بن زيد، في أيوب كان القول قول حماد\" اهـ. انظر: شرح علل الترمذي (٦٩٩١٢).\n(^٦) هو إسماعيل بن إسحاق، شيخ المصنف.\n(^٧) أخرجه الإمام أحمد في المسند (١٦/ ٣٤٩) ح (١٠٥٩٣) من طريق هشام بن حسان، عن ابن سيرين، عن أبي هريرة بلفظ: \"وَالزُّمْرَةُ الثَّانِيَةُ على أَضْوَإ كَوْكَبٍ\". وقال: \"مَا فِيهَا مِنْ أَعْزَبَ \".\n(^٨) ابن حسان القردوسي، وهو شيخ حماد بن زيد في هذا الحديث.\n(^٩) وهذاه الرواية أخرجها البزار في مسنده (البحر الزخار ١٧/ ٣٠٥) ح (١٠٠٥٦) من طريق عبد الوهاب بن عبد المجيد، حدثنا هشام بن حسان به بلفظ: \"من وراء اللحم\" كما قال أبو عوانة ﵀.\nوأخرجها الإمام أحمد في مسنده (١٦/ ٣٤٩) ح (١٠٥٩٣) عن يزيد بن زريع، عن هشام بن حسان به، وقال: \"من وراء الحلل \".","vol":"21","page":494},{"text":"١٢٣٩٦ - حدَّثنا الصغاني، حدّثنا عبد الله بن بكر (^١)، عن هشام (^٢)، عن محمد، قال: كنا عند أبي هريرة فقال أبو هريرة: \"ألم يقل\n\n⦗٤٩٧⦘\nأبو القاسم\" فذكر نحوه.\nوقال: \"والذي نفس محمد بيده ما فيها من أعزب\" (^٣).\n_________\n(^١) كذا في إتحاف المهرة (١٥/ ٥٦٠ رقم ١٩٨٨٨)، وهو: ابن حبيب السهمي، الباهلى أبو وهب المجرى، وجاء في الأصل (عبيد الله بن بكر).\n(^٢) هو ابن حسان الأزدي، القردوسي.\n(^٣) الحديث تقدم تخريجه في الصحيحين كما تقدم برقم (١٢٣٩٥) وأخرجه مسلم -كما تقدم- من طريق أيوب السختياني، عن محمد بن سيرين به نحوه.","vol":"21","page":496},{"text":"١٢٣٩٧ - حدثنا أبو إسماعيل الترمذي (^١)، حدّثنا الحميدي، حدّثنا سفيان، حدّثنا أيوب السختياني، عن محمد بن سيرين، قال اختلف الرجال والنساء أيهم أكثر في الجنة، فأتوا أبا هريرة فسألوه، فقال: قال أبو القاسم ﷺ: \"أوَّل زمرة من أمتي يدخلون الجنة، على صورة القمر ليلة البدر، ثم الذين يلونهم على أضوإ كوكب درِّيّ في السماء -وربما قال سفيان:- أو درّيّ، لكل رجل منهم زوجتان اثنتان يُرَى مُخَّ سوقهما من وراء اللحم، وما في الجنة أعزب\" (^٢).\n_________\n(^١) محمد بن إسماعيل بن يوسف الترمذي.\n(^٢) تقدم تخريجه في الصحيحين كما تقدم برقم (١٢٣٩٥) وقد أخرجه مسلم -كما تقدم- من طريق إسماعيل بن علية، عن أيوب به نحوه.\nوهو عند الحميدي في مسنده (٢/ ٢٨٢) ح (١١٧٧) به مثله وقال: \"عزب\" بدل: \"أعزب \".\nمن فوائد الاستخراج: إن هذه الرواية جاءت بالجزم، \"فقال أبو هريرة: قال أبو القاسم ﷺ\"، وجاء اللفظ في صحيح مسلم \"فقال أبو هريرة: أو لم يقل أبو القاسم ﷺ \".","vol":"21","page":497},{"text":"١٢٣٩٨ - حدثنا الدبري (^١)، عن عبد الرزاق، عن معمر، عن أيوب،\n\n⦗٤٩٨⦘\nعن ابن سيرين، قال: تفاخروا أو تقاحموا يوما عند أبي هريرة فقالوا: الرجال أكثر في الجنة، أم النساء، فقال: أبو هريرة أو ليس قد قال أبو القاسم: \"أوَّل زمرة يدخلون الجنة وجوههم مثل القمر … \" وذكر الحديث (^٢).\n_________\n(^١) إسحاق بن إبراهيم بن عباد الصنعاني، أبو يعقوب الدبري.\n(^٢) الحديث تقدم تخريجه في الصحيحين كما تقدم برقم (١٢٣٩٥) من طريق ابن علية، عن أيوب به. ولم يخرجه من هذا الوجه من رواية عبد الرزاق، عن معمر، عن أيوب. فهو من الطرق التي زادها أبو عوانة على الإمام مسلم، وهو من فوائد الاستخراج.\nوهو عند عبد الرزاق في المصنف (١١/ ٤١٧) ح (٢٠٨٧٩) بهذا الإسناد. وقال: \"تَفَاحَمُوا أو تَفَاخَرُوا يومًا عند أبي هريرة \".","vol":"21","page":497},{"text":"١٢٣٩٩ - حدثنا السلمي (^١)، حدّثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، قال هذا ما حدَّثنا أبو هريرة عن رسول الله ﷺ قال: \"أوَّل زمرة تَلج الجنَّةَ صورتهم على صورة القمر ليلة البدر، ولا يَبْصُقون فيه ولا يَمْتَخِطُون ولا يَتَغَوَّطُون فيها، آنيتهم وأمشاطهم من الذهب والفضة، ومجامِرُهم الألُوّة (^٢)، ورَشْحُهُم (^٣) المِسْكُ، ولكل واحد منهم زوجتان، يُرى مُخُّ ساقَيْهِما من وراء اللحم من الحسن، لا اختلافَ بينهم، ولا تَبَاغُضَ، قلوبهم على قلبِ واحدٍ، يسبِّحُون الله بكرةً وعشيًّا\" (^٤).\n_________\n(^١) أحمد بن يوسف السلمي.\n(^٢) بفتح الهمزة وضم اللام أي: العود الهندي، انظر: شرح صحيح مسلم للنووي (١٧/ ٢٥١).\n(^٣) أي: عرقهم، انظر: المصدر السابق.\n(^٤) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في صفات اجنة وأهلها=\n\n⦗٤٩٩⦘\n= وتسبيحهم فيها بكرة وعشيا (٤/ ٢١٨٠) ح (٢٨٣٤/ ١٧) عن محمد بن رافع، عن عبد الرزاق به مثله.\nوأخرجه البخاري في صحيحه (كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة (٤/ ١١٨) ح (٣٢٤٥) من طريق عبد الله بن المبارك، عن معمر به مثله.\nوالحديث عند عبد الرزاق في المصنف (١١/ ٤١٣) ح (٢٠٨٦٦) هذا الإسناد مثله.\nوهو في صحيفة همام بن منبه (ع: ٥١) ح (٨٥).","vol":"21","page":498},{"text":"١٢٤٠٠ - حدثنا أحمد بن أبي رجاء (^١)، حدّثنا حجاج (^٢)، حدّثنا ورقاء (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"أوَّلُ زمرة تَدْخل الجنَّة على صورة القمر ليلة البدر، والذين على آثارهم كأشدِّ كوكب درِّيّ في السماء إضاءةً، قلوبهم على قلب رجل واحد، لا اختلاف بينهم، ولا تباغُضَ، لكل امرئ منهم زوجتان اثنتان، كل واحد منهما يُرى مُخُّ ساقهامن وراء اللحم من الحسن، فيسبِّحون الله بكرةً وعشيًّا، لا يَسْقَمُون فيها ولا يَمْتَخِطون، ولا يَبْصُقون، آنيتهم الذهب والفضّة، وأمشاطهم الذهبُ، ووقُوْدُ مَجَامِرهم الألوَّة، ورشحُهُم المِسْكُ\" (^٤).\n_________\n(^١) أحمد بن محمد بن عبيد الله بن أبي رحاء المصيصي، أبو جعفر الثغري.\n(^٢) ابن محمد المِصِّيْصِي، أبو محمد الأعور.\n(^٣) ابن عمر اليشكري.\n(^٤) أخرجه مسلم -كما تقدم في الحديث السابق- من طريق همام، عن أبي هريرة، ولم يخرجه من هذا الوجه من رواية أبي الزناد، كما الأعرج، عن أبي هريرة، وأخرجه البخاري في صحيحه (كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة، =\n\n⦗٥٠٠⦘\n= صحيح البخاري (٤/ ١١٨) ح (٣٢٤٦)، من طريق شعيب، عن أبي الزناد به مثله.","vol":"21","page":499},{"text":"١٢٤٠١ - حدثنا علي بن حرب، حدّثنا محمد بن فضيل، عن عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: قال النبي ﷺ: \"إنَّ أوِّلَ زُمْرة تدخل الجنَّة كضوء القمر ليلة البدر، ثمَّ الذين يلونهم على صورة أشد كوكب درِّيّ في السَّماء، وأهل الجنة لا يبُولون، ولا يَتَغَوَّطون، ولا يَمْتَخِطُون، أمشاطهم الذهب، ورَشْحُهم المِسْك، ومجامرُهم الألوّه، وأزواجهم الحورُ العين، أخلاقهم على خلق رجل واحد، على طول أبيهم ستون ذراعا\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الجنة، وصفة نعيمها، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر وصفاتهم وأزواجهم، (٤/ ٢١٧٩) ح (٢٨٣٤/ ١٥) من طريق عبد الواحد بن زياد، وجرير كلاهما، عن أبي زرعة به نحوه.\nوتقدم تخريج البخاري للحديث، انظر الحديث السابق.","vol":"21","page":500},{"text":"١٢٤٠٢ - حدثنا علي بن حرب، حدّثنا أبو معاوية، عن الأعمش، عن أبي سفيان، عن جابر قال: قال النبي ﷺ: \"أهلُ الجنَّة يأكلون فيها، ويشربون ولا يتغوَّطُون، ولا يبولون، ولا يَمْتَخِطُون، ولا يَبْزقون، طعامهم جُشَاءٌ (^١)، ورشحهم كرشح المسك\" (^٢).\n_________\n(^١) جُشاء -بجيم وشين مُعْجمَة كـ غُرَاب- صَوت مَعَ ريح تخرج من الْفَم عِنْد الشِّبَع. التيسير بشرح الجامع الصغير (١/ ٣١٤).\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٨٠ رقم ٢٨٣٥/ ١٨ مكرر) عن أبي بكر بن أبي شيبة، وأبي كريب، كلاهما عن أبي معاوية به، ولم يسق=\n\n⦗٥٠١⦘\n= لفظه، وأحال إلى رواية جرير عن الأعمش (برقم ١٨).\nومن فوائد الاستخراج في هذا الحديث بيان المتن المحال عليه، حيث أورد مسلم طريق أبي معاوية وأحال متنه على ما قبله.\nوحديث جابر من أفراد مسلم. انظر: تكملة فتح الملهم (١٢/ ١٤٩).","vol":"21","page":500},{"text":"١٢٤٠٣ - حدثنا أبو الأزهر (^١)، حدّثنا أبو عامر العقدي (^٢)، حدّثنا سفيان الثوري ح؛\nوحدثنا إسماعيل بن إسحاق (^٣)، حدّثنا محمد بن كثير (^٤)، حدّثنا سفيان، عن الأعمش، عن أبي سفيان، عن جابر قال: قال النبي ﷺ \"أهلُ الجنَّة يأكلون ويشربون، ولا يبولون ولا يَتَغَوَّطُون، ولا يَبْزقون، ولا يَمْتَخِطُون، طعامهم جُشَاءٌ، ورشحهم كالمسك -أو قال كرشح المسك\" قال ابن كثير: \"ويُلْهَمُون الحمد، والتسبيح كَمَا يُلْهَمُونَ النَّفَسَ، طعامهم جُشَاءٌ، ورِيْحُهم كالمسك\" (^٥).\n_________\n(^١) أحمد بن الأزهر بن مَنِيْع العبدي النيسابوري.\n(^٢) عبد الملك بن عمرو القيسي.\n(^٣) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد القاضي البصري.\n(^٤) العبدي، البصري.\n(^٥) أخرجه مسلم -كما تقدم في الحديث السابق- من طريقي جرير، وأبي معاوية كلاهما عن الأعمش به نحوه.\nوجاءت رواية مسلم من طريق جرير، وأبي معاوية، عن الاعمش، بينما رواية المصنف من طريق الثوري، عن الأعمش، والثوري من أعلم أصحاب الأعمش لحديثه، قال ابن معين: \"لم يكن أحد أعلم بحديث الأعمش من سفيان الثوري\" شرح علل=\n\n⦗٥٠٢⦘\n= الترمذي (٢/ ٧١٥) وهو من فوائد الاستخراج.","vol":"21","page":501},{"text":"١٢٤٠٤ - حدثنا سعيد بن مسعود المروزي (^١)، حدّثنا أبو النضر هاشم بن القاسم، حدّثنا إبراهيم بن سعد (^٢)، حدّثنا أَبِيْ، عن أبي سلمة، عن أبي هريرة عن النبي ﷺ قال: \"يَدْخل الجنَّة أقوامٌ أَفْئِدَتهُم مثل أفئِدَة الطير\" (^٣).\n_________\n(^١) سعيد بن مسعود بن عبد الرحمن، أبو عثمان المروزي.\n(^٢) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير (٤/ ٢١٨٣) ح (٢٧/ ٢٨٤٠) عن حجاج بن الشاعر، عن أبي النضر الهاشم بن القاسم به مثله. وهذا الحديث تفرد به مسلم من بين أصحاب الكتب الستة. انظر: تكملة فتح الملهم (١٢/ ١٥٦).","vol":"21","page":502},{"text":"١٢٤٠٥ - حدثنا عباس الدوري، حدّثنا أبو النضر، حدّثنا إبراهيم بن سعد، عن أبيه، عن أبي سلمة، عن أبي هريرة، عن النبي ﷺ قال: \"يدخل الجنّة أقوام من أمتي أفئدتهم كأفئدة الطير (^١) \" (^٢).\n_________\n(^١) قال ابن الجوزي: \"هؤلاء قوم رقت قلوبهم فاشتد خوفهم من الآخرة، وزاد على المقدار، فشبههم بالطير التي تفزع من كل شيء وتخافه\". انظر: كشف المشكل من حديث الصحيحين (٥٥٠/ ٣).\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":502},{"text":"١٢٤٠٦ - حدثنا يزيد بن سنان (^١)، وسعيد بن مسعود (^٢) قالا: حدّثنا أبو عاصم، عن ابن جريج، قال: أخبرني أبو الزبير، عن جابر بن\n\n⦗٥٠٣⦘\nعبد الله قال: قال النبي ﷺ: \"أهلُ الجنَّة لا يبولون، ولا يمتخطون، ولا يتغوطون، يأكلون ويشربون، ويُلْهَمُون الحمدَ والتسبيحَ؛ كما يُلْهمُون النَّفَسَ، يكون ذلك منهم رشحا؛ ريحُه أطيب من المسك\" (^٣).\n_________\n(^١) ابن يزيد القزَّاز البصري.\n(^٢) سعيد بن مسعود بن عبد الرحمن، أبو عثمان المروزي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، في صفات أهل الجنة وأهلها … (٤/ ٢١٨١) ح (٢٨٣٥/ ١٩) عن الحسن بن علي الحلواني، وحجاج الشاعر، كلاهما عن أبي عاصم به نحوه. وفيه تصريح أبي الزبير بالسماع من جابر ﵁.","vol":"21","page":502},{"text":"١٢٤٠٧ - حدثنا ابن الجنيد (^١)، حدّثنا أبو عاصم، عن ابن جريج، قال: أخبرني أبو الزبير، عن جابر قال: قال النبي ﷺ: \"إنّ أهل الجنة يأْكلون ويشربون، ولا يَتَغَوَّطُون، ولا يَمْتَخِطُون، يخرج ذلك منهم رشحًا، وريح كريح المسك\" (^٢).\n_________\n(^١) محمد بن أحمد بن الجنيد.\n(^٢) انظر تخريج الحديث السابق.","vol":"21","page":503},{"text":"<span data-type='title' id=toc-1520>باب بيان أنواع نعيم أهل الجنة وصفته.</span>","vol":"21","page":504},{"text":"١٢٤٠٨ - حدثنا محمد بن يحيى (^١)، وحمدان بن يوسف السلمي (^٢)، ويحيى بن الحسين (^٣) قالوا: حدّثنا حجاج بن منهال، حدّثنا حماد بن سلمة ح؛\nوحدثنا جعفر الصائغ (^٤)، حدّثنا سعيد بن عيسى [البلخي] (^٥)، حدّثنا حماد بن سلمة، عن ثابت، عن أبي رافع (^٦)، عن أبي هريرة عن النبي ﷺ قال: \"مَنْ يدخل الجنة يَنْعَمُ لَا يَبأسُ، لأ تَبْلَى ثِيَابُهُ؛ وَلَا يَفْنَى شَبَابُهُ، في الجنة ما لا عينٌ رأت، ولا أُذُنٌ سَمِعَت؛ ولا خَطَرَ على قَلبِ بَشَرٍ\" (^٧).\n_________\n(^١) الذهلي النيسابوري.\n(^٢) هو: أحمد بن يوسف السلمي، ولقبه حمدان.\n(^٣) أبو زكريا الجوربذي الإسفراييني.\n(^٤) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي.\n(^٥) في الأصل: \"الملحي\"، وذكر ابن حجر في الإتحاف ولم ينسبه (١٥/ ٦٤٦)، والتصويب من تاريخ بغداد.\nوهو: سعيد بن عيسى أبو عثمان المعروف بالبلخي جار محمد بن الصباح الدولابي. روى عن حماد بن سلمة، وروى عنه عباس الدوري، وأحمد بن علي الخزاز [¬*]، ترجم له الخطيب في تاريخ بغداد ولم يورد فيه جرحا ولا تعديلا. انظر: تاريخ بغداد (١٠/ ١٢٢)، ت: (٤٦١٨).\n(^٦) هو نفيع الصائغ أبو رافع المدني، انظر: التقريب (صـ ٥٦٥)، إتحاف المهرة (١٥/ ٦٣٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب في دوام نعيم أهل الجنة، (٤/ ٢١٨١ - ٢١٨٢) ح (٢٨٣٦/ ٢١) من طريق عبد الرحمن بن مهدي، عن=\n\n⦗٥٠٥⦘\n= حماد بن سلمة به مثله.\nوهذا الحديث تفرد به الإمام مسلم من بين أصحاب الكتب الستة. انظر: تكملة فتح الملهم (١٢/ ١٥١).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (الخّرَّاز)، وتراجع المواضع التالية التي وردت على الصواب: (١٦٦٧، ٢٢٢٧، ٢٣١٥، ٣٤٠٢، ٣٦١١، ٤٦٦٨، ٤٨٠٥، ٤٨٣٩، ٤٨٥٧، ٤٨٥٨، ٥٠٣١، ٥٦٤٦، ٦٦٣٢، ٩١٨١، ١٠٧٣٢، ١٠٩٩٥، ١٢٣١٨)، وكذا المواضع التي وردت على الخطأ: (٥٢٩٩، ٥٦٢٢، ٥٧٦٥ هامش، ١٠٥٠٠، ١٠٥٠٦، ١٢٤٠٨ هامش)، وهو أبو بكر أحمد بن علي الخراز، وانظر: تلخيص المتشابه للخطيب (١/ ٥٨٢) والإكمال لابن ماكولا (٢/ ١٨٦) وتوضيح المشتبه لابن ناصر الدين (٢/ ٣٤٥).","vol":"21","page":504},{"text":"١٢٤٠٩ - ذكر أبو عبد الله الطِّهْرَاني (^١)، وحدثنا محمد بن على النجار الصنعاني (^٢)، قالا: حدّثنا عبد الرزاق، أخبرنا الثوري قال فحدثني أبو إسحاق، أنَّ الأغر حدّثه، عن أبي سعيد الخدري، وأبي هريرة عن النبي ﷺ قال: \"يُنَادِي منادٍ إنَّ لكم أن تَصِحُّوا فلا تسقموا أبدا، ولكم أن تَحْيَوا فلا تموتوا أبدًا، وإنَّ لكم أن تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وإن لكم أنَّ تَنْعَمُوا فَلَا تَبْأَسُوا أَبَدًا\"، وذَلِكَ قَوْلُ الله ﷿ ﴿وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ﴾ (^٣) (^٤).\n_________\n(^١) الطِّهْراني، بكسر المهملة وسكون الهاء، وفتح الراء، وفي آخرها النون، نسبة إلى طِهْران الرَّي عاصمة بلاد فارس.\nوهو: محمد بن حماد الطهراني قال ابن حجر: \"ثقة حافظ لم يصب من ضعفه\". وهو من شيوخ المصنف روى عنه مباشرة كما في الحديث رقم (٢٥٦٨).\nانظر: الأنساب (٤/ ٨٦)، تهذيب التهذيب (٩/ ١٢٥)، تقريب التهذيب (ص: ٨٣٨)، بلدان الخلافة الشرقية (ص ٢٥٢).\n(^٢) أبو عبد الله محمد بن علي بن سفيان النجار الصنعاني.\n(^٣) سورة الأعراف، الآية: (٤٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب في دوام نعيم أهل الجنة، (٤/ ٢١٨٢) ح (٢٨٣٧/ ٢٢) عن إسحاق بن إبراهيم، وعبد بن حميد كلاهما، عن عبد الرزاق به مثله. =\n\n⦗٥٠٦⦘\n= والحديث عند عبد بن حميد في مسنده -كما في المنتخب (ص: ٢٩٣) ح (٩٤٢) -بهذا الإسناد مثله.","vol":"21","page":505},{"text":"١٢٤١٠ - حدثنا الصغاني، ومحمد بن عبدوس بن كامل (^١) قالا: حدّثنا عثمان بن أبي شيبة، حدّثنا حمزة الزيات (^٢)، حدّثنا أبو إسحاق، عن الأغر أبي مسلم، عن أبي هريرة وأبي سعيد، عن النبي ﷺ قال: \"ينادِيْ منادٍ -يعني إذا دخل أهل الجنة الجنة-\" فذكر مثله بمعناه. إلى قوله: \"لا تَبْأَسُوا أَبَدًا\"، اللفظ للصغاني (^٣).\n_________\n(^١) محمد بن عبدوس بن كامل السَّرَّاج السُّلمي البغدادي، وعبدوس لقبٌ لأبيه، واسمه عبد الجبار.\n(^٢) حمزة بن حبيب بن عمارة الزيات القارئ، أبو عمارة الكوفى التيمى مولاهم.\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق- من طريق الثوري، عن أبي إسحاق.\nوأخرجه الإمام أحمد في المسند (٩/ ١٤) ح (٨٢٥٨) عن يحيي بن آدم، عن حمزة الزيات به مثل حديث الثوري: وزاد: \"قال: يَتَنَادَوْنَ بهذه الأَرْبَعَةِ\".\nوهو إسناد صحيح على شرط مسلم، لأن حمزة الزيات لم يخرج له البخاري.","vol":"21","page":506},{"text":"١٢٤١١ - حدثنا أبو نوفل حنظلة بن عبد الوهاب (^١)؛\nوحدثني أبو جعفر محمد بن عبد الله بن سليمان الحضرمي (^٢) قالا: حدَّثنا عبيد بن يعيش (^٣)، حدّثنا يحيي بن آدم (^٤)، عن حمزة الزيات، عن\n\n⦗٥٠٧⦘\nأبي إسحاق، عن الأغر، عن أبي هريرة وأبي سعيد، عن النبي ﷺ: ﴿وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ﴾ (^٥) قال: نودوا أنْ صِحُّوا، فلا تَسْقَموا، وَانْعَمُوا فَلَا تَبْأَسُوا (^٦)، وشِبُّوا فلا تهرموا، واخلدوا فلا تموتوا\" (^٧).\n_________\n(^١) لم أقف على ترجمته.\n(^٢) هو: مطيّن.\n(^٣) المحاملى، أبو محمد الكوفي العطار.\n(^٤) ابن سليمان الكوفي.\n(^٥) سورة الأعراف، الآية: (٤٣).\n(^٦) ولا تبأسوا: أي لا يصيبكم بأس، وهو: الشدة فى الحال وتغيره، وهو البأس والبأساء والبؤس والبؤساء. إكمال المعلم بفوائد مسلم (٨/ ٣٦٨).\n(^٧) أخرجه مسلم -كما تقدم في تخريج الحديث رقم (١٢٤٠٦) - من طريق الثوري، عن أبي إسحاق به.\nوهذا الطريق والذي قبله من زيادات المصنف على مسلم وهو من فوائد الاستخراج.\nوأخرجه أبو نعيم في صفة الجنة (١/ ١١٥) ح (٨٧) من طريق محمد بن عبد الله مطيَّن به مثله.","vol":"21","page":506},{"text":"<span data-type='title' id=toc-1521>باب بيان صفة خيمة المؤمن في الجنة وعظمها.</span>","vol":"21","page":508},{"text":"١٢٤١٢ - حدثنا أبو داود الحراني، حدّثنا مسلم بن إبراهيم (^١)، حدّثنا عبد العزيز بن عبد الصمد (^٢)، حدّثنا أبو عمران الجوني (^٣)، عن أبي بكر بن عبد الله بن قيس، عن أبيه أبي موسى الأشعري قال: قال رسول الله ﷺ: \"في الجنَّة خَيْمةٌ (^٤) من لُؤْلُؤَةٍ مُجَوَّفَةٍ؛ عرضُها ستون ميلًا، في كل زاويةٍ منها أهلٌ. ما يرون الآخرين، يطُوف عليهم المؤمنُ\" (^٥).\n_________\n(^١) الأزدي الفراهيدي.\n(^٢) عبد العزيز بن عبد الصمد العمى، أبو عبد الصمد البصرى.\n(^٣) عمارة بن جوين، أبو هارون العبدى البصرى.\n(^٤) قال الإمام ابن القيم: \"وهذه الخِيَم غير الغرف والقصور؛ بل هي خيام في البساتير وعلى شواطئ الأنهار\". حادي الأرواح إلى بلاد الأفراح (ص: ٢١٠).\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب في صفة خيام الجنة، وما للمؤمنين فيها من الأهلين (٤/ ٢١٨٢) ح (٢٤/ ٢٨٣٨) عن أبي غسان المسمعي، عن أبي عبد الصمد عبد العزيز بن عبد الصمد به مثله.\nوأخرجه البخاري في صحيحه (كتاب التفسير، باب: ﴿حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ﴾ (٦/ ١٤٥) ح (٤٨٧٩) عن محمد بن المثنى، عن عبد العزيز بن عبد الصمد به نحوه.\nوفيه من فوائد الاستخراج: تسمية عبد العزيز بن عبد الصمد، حيث جاء عند مسلم بكنيته.","vol":"21","page":508},{"text":"١٢٤١٣ - حدثنا يزيد بن سنان (^١)، ويحيى بن الحسين أبو زكريا (^٢)\n\n⦗٥٠٩⦘\nقالا: حدّثنا محمد بن كثير، أخبرنا همام ح؛\nوحدثنا أبو داود الحراني، حدّثنا عفان بن مسلم (^٣)، حدِّثنا همام، حدّثنا أبو عمران الجوني، عن أبي بكر بن أبي موسى، عن أبيه، عن الني ﷺ قال: \"الخيمةُ درَّة مجوَّفَةٌ، طُولُهَا في السماء ستون ميلًا، في كل زاويةٍ منها للمؤمن أهلٌ (^٤) لا يراها الآخرون\" (^٥).\n_________\n(^١) ابن يزيد بن الذَّيَّال القرشى الأموي، أبو خالد القزاز.\n(^٢) أبو زكريا الجوربذي الإسفراييني.\n(^٣) الصفَّار الباهلي، أبو عثمان البصري.\n(^٤) في الأصل: \"أهلا\"، والتصويب من صحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب في صفة قيام الجنة (٤/ ٢١٨٢ ح ٢٥/ ٢٨٣٨) من طريق يزيد بن هارون، عن همام به.\nجاء في رواية عبد العزيز بن عبد الصمد بلفظ: \"عرضُها ستون ميلًا\"، وفي رواية همام: \"طولُهَا في السماء ستون ميلًا\".\nقال النووي: \"ولا معارضة بينهما فعرضها في مساحة أرضها وطولها في السماء أي في العلو متساويان\" شرح النووي على صحيح مسلم (١٧/ ١٧٤).","vol":"21","page":508},{"text":"<span data-type='title' id=toc-1522>باب بيان أسامي أنهار الجنة.</span>","vol":"21","page":510},{"text":"١٢٤١٤ - حدثني محمد بن النعمان بن بشير (^١) في قدمتي الثالثة بيت المقدس، قال: حدّثنا عبد العزيز بن عبد الله الأويسي (^٢)، حدّثنا عبد العزيز بن محمد (^٣)، حدّثنا عبيد الله بن عمر، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي هريرة قال: قال رسول الله ﷺ \"سَيْحانُ (^٤) وجَيْحَان (^٥) والفُرات والنِّيْلُ من أنهار الجنَّةِ\" (^٦).\n_________\n(^١) أبو عبد الله المقدسي، النيسابوري.\n(^٢) عبد العزيز بن عبد الله بن يحيي بن عمرو بن أويس القرشي العامري المدني.\n(^٣) الدَّرَاوَردي، أبو محمد المدني.\n(^٤) سيحان: -بعد السين المفْتُوحةٌ ياء تَحْتَها نُقطَتان ثم حاء مُهْملة. الأماكن-، وهو نهر كبير بالثغر من نواحي المصيصة، وهو نهر أذنة بين أنطاكية والروم يمرّ بأذنة ثمّ ينفصل عنها نحو ستّة أميال فيصبّ في بحر الروم، وهو غير سيحون الذي بما وراء النهر ببلاد الهياطلة، في هذه البلاد سيحان وجيحان وهناك سيحون وجيحون، وذلك كلّه ذكر في الأخبار. انظر: كتاب اتفق لفظه وافترق مسماه لأبي بكر الحازمي (ص: ٥٦١)، انظر: معجم البلدان (٣/ ٢٩٣).\n(^٥) جَيْحَانُ:- بالفتح ثم السكون، والحاء مهملة، وألف، ونون-: نهر بالمصيصة بالثغر الشامي ومخرجه من بلاد الروم ويمرّ حتى يصبّ بمدينة تعرف بكفربيّا بإزاء المصيصة، وعليه عند المصيصة قنطرة من حجارة روميّة عجيبة قديمة عريضة، فيدخل منها إلى المصيصة وينفذ منها فيمتدّ أربعة أميال ثم يصب في بحر الشام. قال النووي: جيحون -بالواو- نهر وراء خراسان عند بلخ، واتفقوا على أنه غير جيحان. انظر: معجم البلدان (٢/ ١٩٦) شرح النووي (١٧/ ١٧٥).\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة ونعيمها، باب ما في الدنيا من أنهار الجنة=\n\n⦗٥١١⦘\n= (٤/ ٢١٨٣) ح (٢٨٣٩/ ٢٦) أبي أسامة، وعبد الله بن نمير، وعلي بن مسهر، ومحمد بن بشر كلهم عن عبيد الله به مثله.\nوبهذا الحديث تفرد به مسلم عن البخاري كما ذكره الحميدي في الجمع بين الصحيحين (٣/ ٢٦٨) ح (٢٥٩٧).","vol":"21","page":510},{"text":"١٢٤١٥ - حدثنا محمد بن محمد بن رجاء السندي، حدّثنا عثمان بن أبي شيبة (^١)، حدّثنا عبدة (^٢)، ومحمد بن بشر (^٣) وأبو أسامة (^٤)، عن عبيد الله بن عمر، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي هريرة قال: قال النبي ﷺ: \"سيحان وجيحان والفرات والنيل كل من أنهار الجنة\" (^٥).\n_________\n(^١) عثمان بن محمد بن إبراهيم بن عثمان العَبْسِيُّ، أبو الحسن الكوفي.\n(^٢) الكلابي، أبو محمد الكوفي.\n(^٣) ابن الفرافصة العبدي، أبو عبد الله الكوفي.\n(^٤) حماد بن أسامة القرشي مولاهم، الكوفي.\n(^٥) أخرجه مسلم في صحيحه -كما تقدم في الحديث السابق- من طريق أبي أسامة. وعبد الله بن نمير، وعلي بن مسهر، ومحمد بن بشر كلهم عن عبيد الله به مثله.","vol":"21","page":511},{"text":"<span data-type='title' id=toc-1523>أبواب في صفة جهنم وقعرها ونارها وصفة أهلها والتشديد فيها عليهم</span>","vol":"21","page":512},{"text":"<span data-type='title' id=toc-1524>باب بيان مبلغ الزمام الذي يزم بها جهنم، وصفة قعرها، وشدة حر نارها وصفتها.</span>","vol":"21","page":512},{"text":"١٢٤١٦ - حدثنا محمد بن كثير الحراني، وعباس الدوري، وأبو حاتم الرازي، وأبو شيبة بن أبي شيبة (^١)، وفهد بن سليمان (^٢)، وأبو أسامة عبد الله بن أسامة الحلبي (^٣)، ومحمد بن عبيد بن عتبة (^٤)، وابن هاشم الأنطاكي (^٥)، والجشاش (^٦)، ويحيى بن الحسين (^٧) قالوا: حدّثنا عمر بن\n\n⦗٥١٣⦘\nحفص بن غياث، قال: حدَّثنا أبي، عن العَلَا بن خالد الكاهليِّ، عن شقيقٍ، عن عبد الله قال: قال رسول الله ﷺ \"يؤتى بجهنَّم يومئذ لها سبعون ألف زمام (^٨)؛ مع كل زمام سبعون ألف ملك يُجُرُّونها\" (^٩).\nقال ابن كثير: \"يؤتى يوم القيامة بجهنَّم لها سبعون ألف زمام، مع كل زمام سبعون ألف ملك يجرونها\" (^١٠).\nلا يرفعه غير حفص (^١١).\n_________\n(^١) إبراهيم بن عبد الله بن محمد بن أبي شيبة، العبسي مولاهم، الكوفي.\n(^٢) فهد بن سليمان النحاس [¬*] المصري.\n(^٣) أبو أسامة عبد الله بن أسامة الحلبي، كذا سماه الخليلي، وقال: \"صاحب غرائب روى عنه ابن صاعد وأقرانه وأبو نعيم الجرجاني وآخر من روى عنه الطبراني وهو ثقة\".\nوتعقبه الشيخ مقبل الوادعي: \"كذا، والصواب: عبد الله بن أبي أسامة، واسم أبيه محمد، ترجمه الذهبي ﵀ في \"تاريخ الإسلام\" وفيات (٢٨١ - ٢٩٠) (ص ٢٠٩) فقال: عبد الله بن محمد بن أبي أسامة الحلبي أبو أسامة سمع أباه وحجاج بن أبي منيع وإسحاق بن الأخيل وعنه الطبراني ومحمد بن خليفة وأبو المنقور بن راشد وجماعة\". ا هـ.\nانظر: الإرشاد في معرفة علماء الحديث للخليلي (٢/ ٤٨٠)، رجال الحاكم في المستدرك (١/ ٢٩).\n(^٤) محمد بن عبيد بن عتبة بن عبد الرحمن الكِنْدِيّ، أبو جعفر الكوفي.\n(^٥) هو: أبو بكر بن هاشم.\n(^٦) الجشاش -بفتح الجيم، والشين المعجمة المشددة، بعدها ألف ثم شين معجمة-، وهو إبراهيم بن الوليد بن أيوب، أبو إسحاق.\n(^٧) أبو زكريا الجوربذي الإسفراييني.\n(^٨) بكسر الزاي، وهو ما يشد به، والله أعلم بكيفيته (تكملة فتح الملهم ١٢/ ١٥٩).\n(^٩) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٢١٨٤/ ٤) ح (٢٩/ ٢٨٤٢) عن عمر بن حفص بن غياث به مثله.\n(^١٠) يعني: أنه زاد: \"يوم القيامة\".\n(^١١) هذا الحكم من أبي عوانة يدل على تفرد حفص بن غياث بالرفع، وحكم الدارقطني على هذه الرواية بالوهم؛ فقال في الإلزامات والتتبع (ص: ٢٢٦) رقم (٩٣): \"رفعه وهم. رواه الثوري ومروان وغيرهما عن العلاء عن خالد موقوفًا\" ا هـ.\nوقد أجاب النووي في شرح مسلم (١٧/ ١٧٧) على هذا فقال: \"وحفص ثقة، حافظ، إمام، فزيادته الرفع مقبولة، كما سبق نقله عن الأكثرين والمحققين\" ا هـ.\nوقال الشيخ مقبل الوادعي: \"فالظاهر أن الراجح هو الوقف، ولكن له حكم الرفع\" اهـ انظر تحقيقه لكتاب الإلزامات (صـ ٢٢٧).\nوهذا هو الأقوى، لأنَّ هذا الخبر لا يقال من قبيل الرأي والاجتهاد، فله حكم الرفع، كما هو مقرر في كتب المصطلح، انظر: معرفة علوم الحديث للحاكم (صـ ٢١ النوع السادس)، النكت لابن حجر (٢/ ٥٢٩) فتح المغيث (١/ ١٤٨).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: صوابه: (النخاس)، انظر حاشيتنا تحت حديث (١٢٥٢٦).","vol":"21","page":512},{"text":"١٢٤١٧ - حدثنا الحسن بن محمد الزعفراني (^١)، حدّثنا مروان بن معاوية (^٢)، حدّثنا العلا بن خالد الأسدي، عن شقيقٍ قال: قال عبد الله في قوله ﷿: ﴿وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ﴾ (^٣)، قال: \"جِيْء بها تُقَاد بسبعين ألف زمام؛ مع كل زمامٍ سبعون ألف ملك يجرُّونها\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح أبو علي الزعفراني.\n(^٢) ابن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي.\n(^٣) سورة الفجر، الآية: (٢٣).\n(^٤) رواية مروان الموقوفة لم يخرجها مسلم في صحيحه، وأخرجها ابن أبي شيبة في المصنف (٧/ ٤٨) ح (٣٤١١٧) - وعنه ابن أبي الدنيا في صفة النار (ص: ١١٦) ح (١٧٤) - عن مروان بن معاوية الفزاري به مثله.","vol":"21","page":514},{"text":"١٢٤١٨ - حدثنا أبو العباس البرتي القاضي (^١)، حدّثنا القعني (^٢)، حدّثنا المغيرة بن عبد الرحمن، عن أبي الزّناد، عن الأعرج، عن أبي هريرة: أنَّ النبي ﷺ قال: \"ناركُم هذه التي يُوقد بنو آدم، جزء من سبعين جزءا من حرِّ جهنم\" قالوا: والله إنْ كانت لكافيةً يا رسول الله! قال: \"فإنَّها فُضِّلَت عليها بتسعة وستين جزءًا، كلُّها مثلُ حرِّها\" (^٣).\n_________\n(^١) أبو العباس، أحمد بن محمد بن عيسى بن الأزهر، البرتي البغدادي.\n(^٢) عبد الله بن مسلمة بن قَعْنب المدني نزيل البصرة.\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٤) ح (٣٠/ ٢٨٤٣) عن قتيبة بن سعيد، عن المغيرة بن عبد الرحمان الحزمي به مثله.\nوأخرجه البخاري في الصحيح (كتاب بدء الخلق، باب في صفة النا وأنها=\n\n⦗٥١٥⦘\n= مخلوقة، (٤/ ١٢١) ح (٣٢٦٥) عن إسماعيل بن أبي أويس، عن مالك به نحوه.\nوجاء في لفظ رواية مسلم \"ابن آدم\" وعند المصنف \"بنو آدم\" فلعله من الفوائد.","vol":"21","page":514},{"text":"١٢٤١٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أنَّ مالكا أخبره ح؛\nوحدثنا الربيع بن سليمان، حدّثنا ابن وهب، أخبرني مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة أنَّ النبي ﷺ قال: \"نار بني آدم التي يوقدون جزءا من سبعين جزءا من نار جهنم\"، قالوا: والله يا رسول الله! إنْ كانت لكافية! قال: \"فإنها فُضِّلَت عليه (^١) بتسعة وستين جُزْءا\" (^٢).\n_________\n(^١) كذا هنا، وفي الموطأ لمالك (٢/ ٥٩٣) برقم (٢٨٤٢): \"عليها\"، وعند البخاري: \"عليهن\" وجاء لفظ مسلم من رواية المغيرة بن عبد الرحمن بلفظ: \"عليها\".\n(^٢) تقدم تخريجه في الحديث السابق، ولم يخرجه من هذا الوجه من رواية مالك به.\nومن فوائد الاستخراج: رواية مالك عن أبي الزناد، وهو من أوثق من روى عن أبي الزناد. انظر: تهذيب الكمال (١٤/ ٤٧٧، (١١٣/ ٢٧).","vol":"21","page":515},{"text":"١٢٤٢٠ - حدثنا محمد بن النعمان بن بشير المقدسي (^١)، وإسماعيل القاضي (^٢) قالا: حدّثنا ابن أبي أويس، حدّثنا مالك بن أنس بمثله (^٣).\n_________\n(^١) أبو عبد الله النيسابوري.\n(^٢) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي مولاهم البصري.\n(^٣) تقدم تخريجه برقم (١٢٤١٨).","vol":"21","page":515},{"text":"١٢٤٢١ - حدثنا السلمي (^١)، قال: حدّثنا عبد الرزاق، أخبرنا معمر ح،\n\n⦗٥١٦⦘\nوحدثنا الدبري (^٢)، عن عبد الرزاق، عن معمر، عن همام بن منبه، عن أبي هريرة قال: وقال رسول الله ﷺ: \"إنَّ نارَكم هذه؛ ما يوقد بنو آدم جزءٌ من سبعين جزءًا من حرِّ جهنَّم\" قالوا: والله إنْ كانت لكافيةً يا رسول الله! قال: \"فإنِّها فضِّلت عليها، بتسعة وستين جُزْءًا، كلهن مثلُ حرِّها\" (^٣).\n_________\n(^١) أحمد بن يوسف الأزدي النيسابوري.\n(^٢) إسحاق بن إبراهيم بن عباد، أبو يعقوب الدَّبَري.\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة، وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٤) ح (٣٠/ ٢٨٤٣) عن محمد بن رافع، عن عبد الرزاق به ولم يذكر لفظ حديث معمر، بل أحال على مثل لفظ حديث أبي الزناد، فاستفيد من رواية المصنف بيان اللفظ المحال به، وهو من فوائد الاستخراج.\nوالحديث في صحيفة همام بن منبه (ص: ٣١)، وعند عبد الرزاق في المصنف (١١/ ٤٢٣) ح (٢٠٨٩٧). وتقدم تخريج البخاري للحديث، انظر ما تقدم رقم (١٢٤١٨).","vol":"21","page":515},{"text":"١٢٤٢٢ - حدثنا محمد بن كثير الحراني، حدّثنا مُؤَمَّل بن الفضل (^١)، حدّثنا مروان بن معاوية، عن يزيد بن كيسان، عن أبي حازم، عن أبي هريرة قال: كنا عند رسول الله ﷺ إذ سمعنا وَجْبَةً (^٢) فَزِعْنا لها، فقال رسول الله ﷺ: \"إنَّ هذا حَجَرٌ رُمِيَ به في النَّار منذ سبعين خريفًا، هذا حين وقع في أسفلها، فسمعتم وَجْبَتَه\" (^٣).\n_________\n(^١) الجزري، أبو سعيد. ومُؤَمَّل بوزن محمد بهمزة. كذا في التقريب ت (٧٠٢٩).\n(^٢) -بسكون الجيم- هي صوت الوَقْعَة والهدة وقيل معناه سُقُوطها من قوله: ﴿فَإِذَا وَجَبَتْ جُنُوبُهَا﴾ انظر: مشارق الأنوار على صحاح الآثار (٢/ ٢٨٠).\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٥) ح (٣١/ ٢٨٤٤) عن محمد ابن عباد، وابن=\n\n⦗٥١٧⦘\n= أبي عمر كلاهما، عن مروان به، ولم يسق لفظ حديث مروان، وأحال متنه على ما قبله.\nوفيه من فوائد الاستخراج: بيان المهمل في إسناد الإمام مسلم (مروان)، حيث جاء التصريح به في رواية المصنف بأنه ابن معاوية.\nوالحديث من أفراد مسلم (تكملة فتح الملهم ١٢/ ١٥٩).","vol":"21","page":516},{"text":"١٢٤٢٣ - حدثنا الصغاني، حدّثنا زكريا بن عدي (^١)، حدّثنا مروان بن معاوية بإسناده: \"حجرا\" أو قال مروان: \"صخرة كانت تهوي في النار منذ سبعين سنة، فهي حين وقع في أسفلها فسمعتم وجبتها\" (^٢).\n_________\n(^١) ابن الصلت التيمي مولاهم.\n(^٢) أخرجه مسلم -كما تقدم- عن محمد بن عباد، وابن أبي عمر كلاهما عن مروان به.\nوبهذا اللفظ أخرجه أبو علي اللحياني في جزءه (ص: ١١) رقم (٤٤) من طريق مروان بن معاوية به.","vol":"21","page":517},{"text":"<span data-type='title' id=toc-1525>باب بيان صفة أخذ النار أهلها، والدليل على أنّها تبلغ منهم على قدر ذنوبهم.</span>","vol":"21","page":518},{"text":"١٢٤٢٤ - حدثنا الصغاني، وعلي بن سهل (^١)، والميموني (^٢)، قالوا: حدّثنا روح بن عبادة (^٣)، حدّثنا سعيد، عن قتادة، عن أبي نضرة، عن سمرة بن جندب، أنَّ النبيَّ ﷺ قال: \"منهم من تأخذه النَّارُ إلى ركبتيه، ومنهم من تأخذه النَّار إلى حقوه (^٤)، ومنهم من تأخذه النار إلى ترقوته\" (^٥) (^٦).\n_________\n(^١) هو أبو الحسن الرَّمْلي أخو موسى بن سهل الرملي. [¬*]\n(^٢) عبد الملك بن عبد الحميد الرَّقِّي، أبو الحسن الميموني.\n(^٣) أبو محمد القيسي البصري.\n(^٤) الحقو: فِي الأَصْل معقد الْإِزَار من الْوسط وَجمعه أَحَق وأحقاء وحقى ثمَّ يُقَال للإزار حقو لِأَنَّهُ يشد على الحقو. انظر: تفسير غريب ما في الصحيحين للحميدي (ص: ٤٧٢).\n(^٥) الترقوة: بفتح التاء وضم القاف، وهي العظم الذي بين ثغرة النحر والعاتق، انظر: شرح صحيح مسلم للنووي (١٧/ ٢٦٣).\n(^٦) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٥) ح (٣٣/ ٢٨٤٥) عن محمد بن المثنى، ومحمد بن بشار، كلاهما عن روح به ولم يسق لفظه، بل أحال على رواية عبد الوهاب بن عطاء. وساق المصنف لفظه.\nوفيه من فوائد الاستخراج: تمييز المتن المحال به على المتن المحال عليه.\nوالحديث من أفراد مسلم. انظر: (تكملة فتح الملهم ١٢/ ١٦٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: لعل صوابه على القول بالتفريق بين البزاز والرملي أنه هنا علي بن سهل بن المغيرة البزاز العفاني؛ فهو الذي يروي عن روح بن عبادة، وظاهر صنيع أبي عوانة أنه لا يفرق بين البزاز والرملي، ولعل الأصوب أنهما واحد، وانظر حاشيتنا تحت الحديث رقم (٨٧٠).","vol":"21","page":518},{"text":"١٢٤٢٥ - حدثنا يحيى بن الحسين الجوربذي (^١)، قال: حدّثنا محمد بن عبد الله الرقاشي (^٢)، قال: حدّثنا يزيد بن زريع، قال: حدّثنا سعيد، عن قتادة، عن أبي نضرة، عن سمرة بن جندب، عن النبي ﷺ قال: \"منهم من تأخذه النار إلى كعبيه، ومنهم من تأخذه النار إلى ركبتيه، ومنهم من تأخذه النار إلى فخذيه، ومنهم من تأخذه النار إلى ترقوته\" (^٣).\n\n⦗٥٢٠⦘\nرواه عبد الوهاب، عن سعيد، عن قتادة، وقال فيه: \"ومنهم من تأخذه إلى كعبيه\" (^٤).\nورواه يونس بن محمد، عن شيبان، عن قتادة، وزاد: \"ومنهم من تأخذه النار إلى عنقه\" (^٥).\n_________\n(^١) نسبة إلى جوربذ -بسكون الواو والراء، وفتح الباء الموحدة، والذال معجمة- من قرى أسفرايين من أعمال نيسابور. معجم البلدان (٢/ ١٨٠).\n(^٢) محمد بن عبد الله بن محمد بن عبد الملك البصري.\n(^٣) أخرجه مسلم في صحيحه -كما تقدم في الحديث السابق-.\nوأخرجه ابن أبي عاصم في السنة (٢/ ٤١١) ح (٨٥٤) والطبراني في الكبير (٧/ ٢٣٣) ح (٦٩٧٠) من طريق العباس بن الوليد النرسي؛\nوابن خزيمة في التوحيد (٢/ ٧٦٨) عن بشر بن معاذ العقدي،\nكلاهما عن يزيد بن زريع به مثله إلا أنه قال: \"حُجْزَيهِ\". وإسناد هذه الرواية رجاله ثقات، وهي الموافقة لرواية سعيد بن أبي عروبة، عن قتادة، كما في صحيح مسلم، بناء على ذلك فتعتبر رواية المصنف بهذا اللفظ \"فخذيه\" ضعيفة، وتفرد به يحيى بن الحسين الجوربذي، وهو من المجهولين، لم أجد فيه جرحا ولا تعديلا.\nوقد روي عن علي مرفوعا: \"إن أصحاب الكبائر من موحدي الأمم كلها الذين ماتوا على كبائرهم غير نادمين ولا تائبين، من دخل منهم جهنم … \" الحديث بطوله وفيه: \"ومنهم من تأخذه النار إلى فخذيه، ومنهم من تأخذه النار إلى حجزته، ومنهم من تأخذه النار إلى عنقه، على قدر ذنوبهم وأعمالهم\". أخرجه ابن الجوزي في العلل المتناهية في الأحاديث الواهية (٢/ ٤٥٨) وقال: \"هذا حديث لا يصح، وفي جماعة مجاهيل\". =\n\n⦗٥٢٠⦘\n= وهذه اللفظة \"فخذيه\" ضعيفة، ولم يتابع عليها من وجه صحيح، وكأن الراوي رواه بالمعنى، لأن الفخذ قريب من الحجزة.\nومعنى: حجزته: أي مشد إزاره، وتجمع على حجز. انظر: النهاية في غريب الحديث والأثر (١/ ٣٤٤).\n(^٤) وصله مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٥) ح (٣٣/ ٢٨٤٥) عن عمر بن زرارة، عن عبد الوهاب بن عطاء به نحوه.\n(^٥) وصله مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في شدة حر نار جهنم وبعد قعرها وما تأخذ من المعذبين (٤/ ٢١٨٥) ح (٣٣/ ٢٨٤٥) عن أبي بكر بن أبي شيبة، عن يونس بن محمد به نحوه.\nوهو عند ابن أبي شيبة في المصنف (١٣/ ١٧٢) ح (٣٥٣١٩) بهذا الإسناد.","vol":"21","page":519},{"text":"<span data-type='title' id=toc-1526>باب صفة أهل النار، وأهل الجنة، وإنَّ لكل واحدة منهما ملؤها.</span>","vol":"21","page":521},{"text":"١٢٤٢٦ - حدثنا السُّلَمي (^١)، حدّثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدّثنا أبو هريرة قال: قال رسول الله ﷺ: \"تَحَاجَّت الجنّةُ والنَّارُ، فقالت النّارُ: أُوْثِرْتُ بالمتكبّرين والمتجبِّرين، وقالت الجنة: ما لي لا يَدْخُلُني إلا ضعفاءُ الناس وسَقَطُهم (^٢)، قال الله ﷿ للجنة: إنَّما أنتِ رحمتي أرحم بكِ من أشاء من عبادي، وقال للنار: إنَّما أنتِ عذابي أعذب بكِ من أشاء من عبادي، ولكل واحدة منكما مِلْؤُها، فأمَّا النَّار فلا تَمْتَلئُ، حتى يضع الله فيها رجله، فتقول: قَط قط قط (^٣)، وهنالك تَمْتَلِئُ ويُزوَى بعضُها إلى بعضٍ، ولا يظلم الله من خلقه أحدًا، وأما الجنَّة فإنَّ الله ﷿ يُنْشِئُ لها خلقا\" (^٤).\n_________\n(^١) أحمد بن يوسف الأزدي النيسابوري.\n(^٢) سقطهم: - بفتح السين والقاف - وسقط كل شيء رديه وما لا يعتد به منه. مشارق الأنوار على صحاح الآثار (٢/ ٦٨).\n(^٣) قط قط: قال ابن خزيمة: ولم أجد في التصنيف هذه اللفظة مقيدة لا بنصب القاف، ولا بخفضها. وضبطه القاضي عياض: بسكون الطاء كسرها وفتح القاف، وقال: وفي رواية \"قطي قطي\" وفي أخرى \"قطني قطني\" كله بمعنى حسبي وكفاني.\nانظر: التوحيد لابن خزيمة (١/ ٢١٠)، مشارق الأنوار على صحاح الآثار (٢/ ١٨٣).\n(^٤) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٦، ٢١٨٧ ح (٢٨٤٦/ ٣٦) عن محمد بن رافع، =\n\n⦗٥٢٢⦘\n= عن عبد الرزاق به مثله وزاد: \"وغِرَّتُّهم\".\nوأخرجه البخاري في الصحيح (كتاب تفسير القرآن، باب قوله: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ صحيح البخاري (٦/ ١٣٨) ح (٤٨٥٠) عن عبد الله بن محمد، عن عبد الرزاق به مثله.","vol":"21","page":521},{"text":"١٢٤٢٧ - حدثنا الدبري، حدّثنا عبد الرزاق، عن معمر، بإسناده مثله. وقال: \"فإن الله ﷿ ينشئ لها ما شاء\" (^١).\n_________\n(^١) أخرجه مسلم - كما تقدم في الحديث السابق -.\nوهو بهذا اللفظ عند عبد الرزاق في المصنف (١١/ ٤٢٢) ح (٢٠٨٩٣).\nوفي صحيفة همام بن منبه (ص: ٤٠) ح (٥١)، بلفظ: \"وأما الجنة فإن الله ﷿ يُنْشِئُ لها خَلْقًا\".","vol":"21","page":522},{"text":"١٢٤٢٨ - حدثنا الدبري، عن عبد الرزاق، قال: قال معمر: وأخبرني أيوب، عن ابن سيرين، عن أبي هريرة عن النبي ﷺ مثله (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها ٤/ ٢١٨٦ وقم ٢٨٤٦/ ٣٥ مكرر) من طريق أبي سفيان (محمد بن حميد)، عن معمر به.\nوهو: عند عبد الرزاق في المصنف (١١/ ٤٢٣) ح (٢٠٨٩٤). وتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٢٦).","vol":"21","page":522},{"text":"١٢٤٢٩ - وحدثنا إسماعيل القاضي (^١)، حدّثنا محمد بن عبيد (^٢)، حدّثنا محمد بن ثور (^٣)، عن معمر، عن أيوب، عن ابن سيرين،\n\n⦗٥٢٣⦘\nعن أبي هريرة أنَّ النبيَّ ﷺ قال: \"احتجت الجنة والنار\"، واقتصَّ الحديث بمثله (^٤). وقال: \"حتى يضع قدمه فيها فهنالك تمتلئ وتنزوي\" (^٥).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد البصري.\n(^٢) ابن أبي أمية الطنافسي الأحدب الكوفي.\n(^٣) هو: محمد بن ثور، أبو عبد الله الصنعاني.\n(^٤) تقدم تخريجه في الحديث السابق.\n(^٥) زيادة: \"حتى يضع قدمه .... \" إلى آخره، لم يذكرها مسلم، بل أحال متنه على رواية أبي الزناد، وهذا من فوائد الاستخراج.","vol":"21","page":522},{"text":"١٢٤٣٠ - حدثنا أبو إسماعيل الترمذي (^١)، حدّثنا الحميدي، حدثنا سفيان، قال: حدّثنا أبو الزّناد، عن الأعرج، عن أبي هريرة قال: قال رسول الله ﷺ: \"احتجَّت النّار والجنّة، فقالت هذه: يَدْخُلُني الجبّارون والمتكبّرون، وقالت هذه: يَدْخُلُني الضعفاءُ والمساكين، فقال الله ﷿: لهذه أنتِ عذابي؛ أعذب بكِ من أشاء، وقال لهذه: أنتِ رحمتي أرحم بكِ من أشاء\".\nقال سفيان: زادني فيه: \"ولكل واحد منكما ملؤها\" (^٢).\nرواه شبابة، عن ورقاء (^٣).\n_________\n(^١) محمد بن إسماعيل بن يوسف السُّلَمي الترمذي.\n(^٢) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٧) ح (٣٤/ ٢٨٤٦) عن ابن أبي عمر، عن سفيان به مثله، ولم يذكر قول سفيان.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٢٦).\nوهو بتمامه عند الحميدي في مسنده (٢/ ٢٧٨) ح (١١٧١).\nومن فوائد الاستخراج: رواية الحميدي، عن ابن عيينة، وهو من أوثق أصحابه وأثبتهم. انظر: الجرح والتعديل (٥/ ٥٧).\n(^٣) وصله مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، =\n\n⦗٥٢٤⦘\n= والجنة يدخلها الضعفاء (٤/ ٢١٨٧) ح (٢٨٤٦/ ٣٥) عن محمد بن رافع، عن شبابة، حدثني ورقاء عن أبي الزناد، عن الأعرج، عن أبي هريرة ﵁ عن النبي ﷺ قال تحاجت النار والجنة … \" الحديث بطوله.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٢٦).","vol":"21","page":523},{"text":"١٢٤٣١ - حدثنا الصغاني، حدّثنا عبد الله بن بكر (^١)، عن هشام بن حسان (^٢)، عن ابن سيرين، عن أبي هريرة قال: قال رسول الله ﷺ: \"اختصمت الجنة والنار إلى ربهما، فقالت: الجنة يا رب ما لها! إنَّما يدخلها ضعفاءُ الناس، وسُقَّاطُهم؟ وقالت: النار يا رب! ما لها إنَّما يدخلها الجبارون والمتكبرون؟ قال للجنة أنت رحمتي أصيب بك من أشاء، وقال للنار: أنت عذابي أصيب بك من أشاء، ولكل واحد منكما ملؤها، فأما الجنة فإن الله لا يظلم من خلقه أحدا، وإنَّما ينشئ لها من شاء، وأمَّا النَّار فيلقون فيها، وتقول: هل من مزيد؟ - ثلاثا - حتى يضع فيها قدمه، فهنالك تمتلئ ويُزْوَى بعضُها إلى بعض، وتقول: قط قط قط\" (^٣).\n_________\n(^١) ابن حبيب السهمي الباهلي، أبو وهب البصري.\n(^٢) أبو عبد الله القُرْدوسيّ البصري ثقة من الطبقة الأولى من أصحاب ابن سيرين. انظر: شرح العلل (٢/ ٦٨٨).\n(^٣) تقدم تخريجه برقم (١٢٤٢٨)، وهذا الوجه من رواية هشام بن حسان، عن ابن سيرين، عن أبي هريرة ﵁؛ لم يخرجه مسلم.\nوأخرجه إبراهيم بن طهمان في مشيخته (١٠٩)، والطبري في التفسير (٢٦/ ١٧٠)، وابن خزيمة في التوحيد ١/ ٢٠٧) وابن بطة في الإبانة الكبرى =\n\n⦗٥٢٥⦘\n= (٧/ ٣٢٨) ح (٢٥٤) من طرق عن هشام به نحوه.\nومن فوائد الاستخراج: ذكر رواية ابن سيرين تامة بلفظها، وقد ساق مسلم طرفه، ثم أحال على لفظ دواية أبي الزناد.","vol":"21","page":524},{"text":"١٢٤٣٢ - حدثنا العباس -هو ابن محمد- الدوري (^١)، حدّثنا محاضر (^٢) حدّثنا الأعمش، عن أبي صالح، عن ابي سعيد الخدري قال: قال رسول الله ﷺ: \"احتجَّت الجنَّة والنَّار، فقالت الجنَّةُ: فِيَّ ضَعَفَة الناس ومساكينهم، وقالت النار: فيّ الجبارون والمتكبرون، فقضى بينهما: أنَّك رحمتى أرحم بك من أشاء، وأنت عذابي أعذب بك من أشاء كلتاكما عليّ ملؤها\" (^٣).\n_________\n(^١) هذا هو الصواب، وجاء في المحطوط \"قدوري\".\n(^٢) محاضر بن المورع الهمدانى اليامى.\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٧) ح (٢٨٤٧) عن عثمان بن أبي شيبة، عن جرير، عن الأعمش به ولم يذكر لفظه كاملا. وسياق المصنف للفظ تاما، من فوائد الاستخراج.\nوهذا الحديث من أفراد مسلم.\nوأخرجه أبو جعفر ابن البختري في جزءه (ص: ١٢٩) ح (٤١) عن العباس الدوري به مثله.","vol":"21","page":525},{"text":"١٢٤٣٣ - حدثنا محمد بن عوف الحمصي (^١)، ومحمد بن عبد الوهاب العسقلاني أبو قِرْصَافَة (^٢)، وعلان بن المغيرة (^٣) قالوا: حدّثنا آدم بن أبي إياس،\n\n⦗٥٢٦⦘\nحدّثنا شيبان، عن قتادة، عن أنس بن مالك، أنَّ نبيَّ الله ﷺ قال: \"لا تزال جهنَّمُ تقول: هل من مزيد، حتى يضَعَ ربُّ العزَّة فيها قَدَمَهُ، فتَقُول: قَط قَط، وعزَّتِك، وينزوي بعضها إلى بعض ولا يزال في الجنة فضلٌ حتى ينشئ الله خلقا فيسكنه فضول الجنة\" (^٤).\n_________\n(^١) ابن سفيان الطائي، الحمصي.\n(^٢) تقدمت ترجمته في الحديث رقم (٥٣١).\n(^٣) علي بن عبد الرحمن بن محمد بن المغيرة المخزومي مولاهم، أبو الحسن الكوفي نزيل =\n\n⦗٥٢٦⦘\n= مصر، وعلان لقبه.\n(^٤) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٧) ح (٢٨٤٨) عن عبد بن حميد، عن يونس بن محمد، عن شيبان به مثله إلا أنه قال: \"ويُزْوَى بعضها إلى بعض\".\nوليس فيه قوله: \"ولا يزال في الجنة … \" إلى آخر الحديث، وهذا من فوائد الاستخراج وهذه الزيادة جاءت في رواية سعيد بن أبي عروبة عن قتادة به عند مسلم في صحيحه برقم (٢٨٤٨/ ٣٨).\nوأخرجه البخاري في الصحيح (كتاب التوحيد، باب قول الله تعالى: ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾ (٩/ ١١٧) ح (٧٣٨٤) من طريق شعبة، وسعيد بن أبي عروبة، وسليمان التيمي، ثلاثتهم، عن قتادة به نحوه وفيه: \"فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ\" كما عند المصنف.","vol":"21","page":525},{"text":"١٢٤٣٤ - حدثنا ابن المنادي (^١)، حدّثنا يونس بن محمد، حدّثنا شيبان، عن قتادة، عن أنس بن مالك قال قال نبي الله ﷺ: \"لا تزال جهنم تقول: هل من مزيد، حتى يضع فيهارب العزة قدمه، فتقول: قط قط وعزتك ويُزْوَى بعضُها إلى بعضٍ\" (^٢).\n\n⦗٥٢٧⦘\nرواه عبد الصمد عن أبان، عن قتادة بمعناه (^٣).\n_________\n(^١) محمد بن عبيد الله بن يزيد البغدادي، أبو جعفر بن أبي داود ابن المنادي.\n(^٢) تقدم تخريجه في الحديث السابق، وقد أخرجه مسلم -كما سبق- عن عبد بن حميد، عن يونس بن محمد به مثله.\n(^٣) وصله مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٨) ح (٢٨٤٨) عن زهير بن حرب، عن عبد الصمد بن عبد الوارث، عن أبان بن يزيد العطار، عن قتادة، عن أنس عن النبي ﷺ، وقال: بمعنى حديث شيبان.\nووصله - أيضا - أحمد في المسند (١٩/ ٤٢٨) ح (١٢٤٤٠)، وابن أبي عاصم في السنة (١/ ٢٣٥) ح (٥٣٤)، والطبري في تفسيره (٢٦/) ١٧١، وابن خزيمة في التوحيد (١/ ٢١٨) من طريق عبد الصمد بن عبد الوارث، بهذا الإسناد.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٣٣).","vol":"21","page":526},{"text":"١٢٤٣٥ - حدثنا أحمد بن سعيد الدارمي، حدّثنا سليمان بن حرب، حدّثنا حماد بن سلمة، أخبرنا ثابت، قال: سمعت أنس بن مالك، يقول عن النبي ﷺ قال: \"يَبْقَى من الجنَّة ما شاء الله أنْ يبقى، ثمَّ يُنْشِئ الله لها خلقا ما شاء\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه كتاب الجنة، وصفة نعيمها، (٤/ ٢١٨٨ ح (٢٨٣٨/ ٣٩) عن زهير بن حرب، عن عفان، عن حماد به مثله غير أنه قال: \"مما يشاء\". وقد تقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٣٣).","vol":"21","page":527},{"text":"١٢٤٣٦ - حدثنا الربيع بن سليمان، حدّثنا أسد بن موسى (^١)، حدّثنا حماد بن سلمة، عن ثابت، عن أنس بن مالك، أنَّ النبي ﷺ قال: يدخل الله أهل الجنة الجنة، فيبقى منها ما شاء الله أن يبقى، فينشئ الله لها خلقا ما شاء\" (^٢).\n_________\n(^١) ابن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي المصري.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"21","page":527},{"text":"١٢٤٣٧ - حدثنا إسماعيل القاضي (^١)، حدّثنا حجاج، حدّثنا حماد بن سلمة مثله: \"فينشئ اللهُ ﷿ لها خلقا مما شاء\" (^٢).\n_________\n(^١) ابن إسحاق بن إسماعيل بن حماد بن زيد بن درهم، الأزدي مولاهم البصري.\n(^٢) تقدم تخريجه برقم (١٢٤٣٣٥).\nوأخرجه عبد بن حميد كما في المنتخب (ص: ٣٩٠) ح (١٣١٠) عن حجاج بن منهال به مثله.\nفي هذا الحديث من فوائد الاستخراج زيادة الطرق عن حماد بن سلمة، حيث زاد على المصنف ثلاث طرف: طريق سليمان بن حرب، وطريق أسد بن موسى، وطريق حجاج بن منهال.","vol":"21","page":528},{"text":"<span data-type='title' id=toc-1527>باب بيان خلود أهل الجنة وأهل النار فيهما وأنَّهم لا يموتون، وأنَّ الموت يذبح بينهما ذبحا وصفته.</span>","vol":"21","page":529},{"text":"١٢٤٣٨ - حدثنا علي بن حرب (^١)، والعطاردي (^٢)، قالا: حدّثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي سعيد الخدري، قال: قال رسول الله ﷺ: \"يُجَاءُ بالموت يومَ القيامة كأنَّه كَبْشٌ أمْلَح (^٣)، فيوقَفُ بين الجنة والنار، فيقال: يا أهل الجنة! هل تعرفون هذا؟ فَيَشْرَئِبُّوْنَ (^٤)، وينظرون ويقولون: هذا الموت، قال: ويقال: يا أهل النار! أتعرفون هذا؟ قال فيشرئبُّوْن، وينظرون، ويقولون: هذا الموت، قال: فيُؤْمَرُ به فيُذْبَحُ،\n\n⦗٥٣٠⦘\nويقال: يا أهل الجنة! خُلُودٌ فلا مَوْتَ، ويا أهل النار! خلودٌ فلا موتَ، ثم قرأ رسول الله ﷺ: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ﴾ (^٥) \"، وأشار بيده إلى السماء (^٦) (^٧).\n_________\n(^١) علي بن حرب بن محمد بن حرب بن حيَّان الطائي، أبو الحسن الموصلي.\n(^٢) العطاردي - بضم العين، وفتح الطاء، كسر الراء والدال المهملات - نسبة إلى بعض أجداد المنتسب إليه. وهو: أحمد بن عبد الجبار بن محمد الكوفي، أبو عمر. الأنساب للسمعانِي (٨/ ٤٧٦).\n(^٣) الأملح: الذي فيه بياض وسواد ويكون البياض أكثر.\nانظر: غريب الحديث لأبي عبيد (٢/ ٢٠٦).\nقال القرطي: \"الحكمة في ذلك أن يجمع بين صفتي أهل الجنة والنار السواد والبياض\". انظر: فتح الباري لابن حجر (٨/ ٤٢٨).\n(^٤) - بفتح أوله وسكون المعجمة وفتح الراء بعدها تحتانية مهموزة ثم موحدة ثقيلة - واشرأب: ارتفع وعلا، كل رافع رأسه مُشْرَئِبّ. يرفعون رؤسهم لينظروا إليه.\nانظر: غريب الحديث للقاسم بن سلام (٣/ ٢٢٤) النهاية (٢/ ٤٥٥) فتح الباري لابن حجر (١١/ ٤٢٠).\n(^٥) سورة مريم، الآية: (٣٩).\n(^٦) هكذا في الأصل، وجاء في صحيح مسلم: \"وأشار بيده إلى الدنيا\" وأشار بذدك إلى أن قوله: ﴿وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ﴾ متعلق بعملهم في الدنيا. (انظر: تكملة فتح الملهم ١٢/ ١٦٥)، ورقد روى الإمام النسائي، قال: أخبرنا زياد بن أيوب، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي سعيد، عن النبي ﷺ قوله: ﴿وَهُمْ فِي غَفْلَةٍ﴾ قال: \"في الدنيا\". السنن الكبرى (١٠/ ١٨٥) رقم (١١٢٦٨)، وكذلك رواه برقم: (١١٢٦٩) من طريق أبي الوليد الطيالسي، عن أبي معاوية به، وأخرجه - أيضا - برقم (١١٢٥٤) مطولا بذكر الحديث بتمامه كما في رواية المصنف، وفي آخره بعد الآية قال: \"أهل الدنيا في غفلة\".\n(^٧) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٨) ح (٤٠/ ٢٨٤٩) عن أبي بكر بن أبي شيبة، وأبي كريب كلاهما عن أبي معاوية؛\nوعن عثمان بن أبي شيبة، عن جريرة كلاهما عن الأعمش به نحوه ح (٤١/ ٢٨٤٩). ولم يذكر \"وأشار بيده إلى الدنيا\".\nوأخرجه البخاري في الصحيح (كتاب التفسير، باب ﴿وأنذرهم يوم الحسرة﴾ (٦/ ٩٣) ح (٤٧٣٠) عن عمر بن حفص بن غياث، عن أبيه، عن الأعمش به نحوه.","vol":"21","page":529},{"text":"١٢٤٣٩ - حدثنا محمد بن إسماعيل الأحمسي حدّثنا يعلى بن عبيد (^١)، حدّثنا الأعمش، عن أبي صالح، عن أبي سعيد الخدري، قال\n\n⦗٥٣١⦘\nقال رسول الله ﷺ: \"إذا دخل أهل الجنة الجنة، وأهل النار النار، يجاء بالموت كأنه كبشٌ أملح، وينادِي مُنادٍ يا أهل الجنة! هل تعرفون هذا؟ فيشرئِبُّون وينظرون وكل قد رآه فيقولون: نعم هذا الموت، ثم ينادي يا أهل النار! هل تعرفون هذا؟ دميشرَئِبُّون، وينظرون، وكل قده رآه، فيقولون: نعم هذا الموت، ثم يؤمر به، فيذبح، ثم يقال: يا أهل الجنة! خُلُودٌ فلا موت، ويا أهل النار! خُلُودٌ فلا موت فذلك (^٢)، قوله ﷿: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ﴾ (^٣) \" قال: أهل النار (^٤).\n_________\n(^١) ابن أبي أمية الطنافِسي الكوفي.\n(^٢) كذا في رواية مسلم (٤/ ٢١٨٩) ح (٢٨٤٩/ ٤١) من طريق جرير عن الأعمش به، وجاء في الأصل \"في\".\n(^٣) سورة مريم، الآية: (٣٩).\n(^٤) تقدم تخريجه في الحديث السابق ولم يذكر: \"قال: أهل النار\".\nوأخرجه النسائي في السنن الكبرى (١٠/ ١٦٨) ح (١١٢٥٤) من طريق محمد بن خازم الضرير، عن الأعمش به وقال: \"أهل الدنيا في غفلة\" بدل أهل النار.","vol":"21","page":530},{"text":"١٢٤٤٠ - حدثنا الصغاني، قال: حدثنا يعلى (^١) بإسناده نحوه، فقال: \"أهل الدنيا في غفلة\" (^٢).\n_________\n(^١) ابن عبيد الطنافسي.\n(^٢) تقدم تخريجه برقم (١٢٤٣٨).\nوالحديث بهذا اللفظ رواه هناد بن السري في الزهد (١/ ١٥٧) ح (٢١٣)، وعبد بن حميد كما في المنتخب (ص: ٢٨٦) ح (٩١٤)، والبيهقى في شعب الإيمان (١/ ٥٩٩) ح (٣٨٢) من طريق يعلى بن عبيد بهذا الإسناد. =\n\n⦗٥٣٢⦘\n= والحديث إسناده صحيح على شرط الشيخين.","vol":"21","page":531},{"text":"١٢٤٤١ - حدثنا ابن عفان (^١)، حدّثنا ابن نمير، حدّثنا الأعمش، عن أبي صالح، عن أبي سعيد قال: قال رسول الله ﷺ: \"إذا دخل أهلُ الجنَّة وأهل النَّار، يُجَاء بالموت، كأنه كبشٌ أملح؛ فينادي منادٍ يا أهلَ الجنة! هل تعرفون هذا؟ فيَشْرَئِبُّون؟ وينظرون كلهم قد رآه، فيقولون: نعم هذا الموت، ثم ينادي يا أهل النار! هل تعرفون هذا؟ فيشرئِبُّون، وينظرون، وكلهم قد رآه، فيقولون: نعم هذا الموت، ثم يؤخذ، فيذبح، ثم ينادي منادٍ يا أهل الجنة! خُلودٌ لا موت، ويا أهل النار! خُلودٌ ولا موت، ثم قرأ ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ﴾ (^٢) (^٣).\n_________\n(^١) الحسن بن علي بن عفان العامري.\n(^٢) سورة مريم، الآية: (٣٩).\n(^٣) تقدم تخريجه برقم (١٢٤٣٨).\nوفائدة الاستخراج: تكثير الطرق عن الأعمش لهذا الحديث، ووافق يعلى بن عبيد وابن نمير كلاهما عن الأعمش عند المصنف لفظ جرير، عن الأعمش، في عدم ذكر قوله: \"وأشار بيده إلى الدنيا\".","vol":"21","page":532},{"text":"١٢٤٤٢ - حدثنا الدقيقي (^١) إملاءً، وأبو داود الحرَّاني (^٢)، وسألته، والعباس بن محمد، قالوا: حدّثنا يعقوب بن إبراهيم (^٣)، قال: حدّثنا أبي، عن\n\n⦗٥٣٣⦘\nصالح (^٤)، قال: حدّثنا نافع، أنَّ عبد الله بن عمر قال: إنَّ رسول الله ﷺ قال: \"يُدْخِل الله ﷿ أهلَ الجنةِ الجنَّةَ، ويُدْخِلُ أهلَ النَّار النَّارَ، ثم يقوم مؤذنٌ بينهم، فيقول: يا أهل الجنة! لا موت، ويا أهل النَّار! لا موت، كلٌّ خالدٌ فيما هو فيه\" (^٥).\n_________\n(^١) محمد بن عبد الملك بن مروان بن الحكم الواسطي، أبو جعفر الدقيقي.\n(^٢) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم الحرانِي الحافظ.\n(^٣) ابن سعد بن إبراهيم بن عبد الرحمن بن عوف.\n(^٤) ابن كيسان. انظر: تهذيب الكمال (١٣/ ٨٠).\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، لاب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٩) ح (٢٨٥٠/ ٤٢) عن زهير بن حرب، والحسن الحلواني، وعبد بن حيمد، ثلاثتهم، عن يعقوب بن إبراهيم به مثله.\nوأخرجه البخاري في صحيحه، (كتاب الرقاق، باب يدخل الجنة سبعون ألفا بغير حساب (٨/ ١١٣) ح (٦٥٤٤) عن علي بن عبد الله، عن يعقوب بن إبراهيم به نحوه.\nوفيه من فوائد الاستخراج: بيان المهمل في عبد الله بن عمر، حيث جاء عند مسلم مهملا.","vol":"21","page":532},{"text":"١٢٤٤٣ - حدثنا ابن أبي الدنيا (^١)، ومحمد بن سعيد بن أبان المعروف بابن جابان بجند يسابور (^٢)، قالا: حدّثنا الحسن بن عيسى (^٣) ح؛ وحدثنا الصغاني، حدَّثنا أحمد بن جميل (^٤) قالا: حدّثنا عبد الله بن\n\n⦗٥٣٤⦘\nالمبارك، قال أخبرنا عمر بن محمد بن زيد (^٥) بن عمر بن الخطّاب قال: حدثني أبي، عن عبد الله بن عمر أنَّ رسول الله ﷺ قال: \"إذا صار أهلُ الجنّة إلى الجنّة، وصار أهل النار إلى النار، يُجاء بالموت حتى يُجْعَل بين الجنة والنار، ثم يُذْبَح، ثم ينادي منادٍ يا أهل الجنة! لا موتَ، ويا أهل النار! لا موت، فيزداد أهل الجنة فرحًا إلى فرحهم، ويزداد أهل النار حُزْنًا إلى حُزْنهِم\" (^٦).\n_________\n(^١) عبد الله بن محمد بن عبيد بن سفيان القرشي مولاهم.\n(^٢) جُنْدَيْسَابُور: بضم أوله وتسكين ثانيه، وفتح الدال، وياء ساكنة، وسين مهملة، وألف، وباء موحدة مضمومة، وواو ساكنة، وراء، مدينة بخوزستان.\nانظر: معجم البلدان (٢/ ١٩٨).\n(^٣) الحسن بن عيسى بن ماسرجس الماسرجسى، أبو على النيسابورى، مولى عبد الله بن المبارك. \"ثقة\" كما في تقريب التهذيب (ص: ١٦٣) (ت: ١٢٧٥).\n(^٤) أبو يوسف المروزي، نزيل بغداد.\n(^٥) كذا في الأصل، نسب زيد إلى عمر بن الخطاب وفي صحيح مسلم: \"عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب\". وهذا هو الصحيح في نسبته كما في التاريخ الكبير للبخاري (٦/ ١٩٠) ت: (٢١٣٤).\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٩) ح (٢٨٥٠/ ٤٣) عن هارون بن سعيد الأيلي، وحرملة بن يحيى، كلاهما، عن ابن وهب، عن عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب به نحوه.\nوأخرجه البخاري في صحيحه (كتاب الرقاق، باب صفة الجنة والنار (٨/ ١١٣) ح (٦٥٤٨) عن معاذ بن أسد، عن عبد الله بن المبارك به مثله.\nوهو عند أحمد في مسنده (١٠/ ١٩٨) ح (٥٩٩٣) (١٠/ ٢١٨) ح (٦٠٢٢) عن إبراهيم بن إسحاق الطالقاني، وعلي بن إسحاق المروزي كلاهما عن ابن المبارك به.","vol":"21","page":533},{"text":"١٢٤٤٤ - حدثنا ابن أبي الدنيا، حدّثنا أحمد بن جميل المروزي، عن عبد الله بن المبارك، بإسناده مثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.","vol":"21","page":534},{"text":"١٢٤٤٥ - حدثنا الصغاني، حدّثنا محمد بن أسد (^١)، حدّثنا الوليد بن مسلم، حدّثنا عمر بن محمد، عن نافع، عن ابن عمر؛ ورأيته في كتاب الوليد، عن عمر بن محمد، عن أبيه، عن ابن عمر قال: قال رسول ﷺ: \"يؤتى بالموت يوم القيامة في صورة كبش أملح، فيذبح بين الجنة والنار، ثم يقال: يا أهل الجنة أبشروا بالخلود، ويقال يا أهل النار: أبشروا بالخلود، وقال فيزداد أهل الجنة سرورا\".\nالصحيح عمر بن محمد، عن أبيه، عن ابن عمر (^٢).\n_________\n(^١) محمد بن أسد أبو عبد الله الإسفرايني الحوشي، قال أبو حاتم الرازي: \"صدوق\" وقال الخطيب: \"وكان ثقة\" انظر: الجرح والتعديل (٧/ ٢٠٩)، تاريخ بغداد (٢/ ٤٢٨) ت: (٤١١).\n(^٢) تقدم تخريجه.\nوالحديث رواه ابن أبي داود في البعث (ص: ٥٢) ح (٥٥) عن محمد بن وزير، قال: ثنا الوليد، قال: ثنا عمر بن محمد، عن نافع، عن ابن عمر به كما رواه محمد بن أسد.\nومحمد بن الوزير هو: الواسطي، قال أبو حاتم \"صدوق ثقة\". (الجرح والتعديل ٨/ ١١٥) (ت: ٥١٠).\nوخالفهما ابنُ وهب - كما عند مسلم في صحيحه ح (٢٨٥٠/ ٤٣) -، وعبد الله بن المبارك - كما عند البخاري في صحيحه (٨/ ١١٣) ح (٦٥٤٨) -، وعاصم بن محمد بن زيد العمري - كما عند أحمد في مسنده (١٠/ ٢١٨) ح (٦٠٢٣) - فرووه عن عمر بن محمد بن زيد، عن أبيه محمد بن زيد بن عبد الله بن عمر بن الخطاب، عن عبد الله بن عمر بن الخطاب به.\nوكذلك ما في كتاب الوليد بن مسلم موافق لرواية الجماعة، ولذلك صحح =\n\n⦗٥٣٦⦘\n= أبو عوانة رواية الجماعة. وهذا هو الأقرب. ولعل الذين رووه عن عمر بن محمد بن زيد، عن نافع، عن ابن عمر دخل عليهم إسناد في إسناد، لأن هذا الحديث رواه البخاري في صحيحه كما تقدم تخريجه برقم (١٢٤٤٢) من طريق صالح بن كيسان، عن نافع، عن ابن عمر ﵄. فدخل عليهم إسناد حديث صالح بن كيسان، على إسناد حديث عمر بن محمد بن زيد. والله أعلم.","vol":"21","page":535},{"text":"<span data-type='title' id=toc-1528>باب بيان صفة أهل النار وخلقهم</span>","vol":"21","page":536},{"text":"١٢٤٤٦ - حدثنا يحيى بن أبي يحيى الأعرج (^١)، حدّثنا الحسين بن حريث (^٢)، حدّثنا الفضل بن موسى (^٣)، حدّثنا الفضيل بن غزوان، عن أبي حازم، عن أبي هريرة عن النبي ﷺ قال: \"ما بين مَنْكِبَى الكافر في النَّار مسيرةَ ثلاثةَ أيَّام للراكب المُسْرِعِ\" (^٤).\n_________\n(^١) لم يتبين لي من هو؟ ولم أجد في الرواة عن الحسين بن حريث من اسمه يحيى بن أبي يحيى الأعرج.\n(^٢) الحسين بن حُرَيث بن الحسن الخُزَاعي المروزي.\n(^٣) السيناني، أبو عبد الله، المروزي، ت (١٩٢) هـ.\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٨٩ - ٢١٩٠) ح (٢٨٥٢/ ٤٥) عن أبي كريب، وأحمد بن عمر الوكيعي، كلاهما عن محمد بن فضيل بن غزوان، عن أبيه عن أبي حازم، عن أبي هريرة يرفعه قال: \"ما بين منكبي .... \" الحديث بمثله.\nوقال ابن حجر في الفتح (١١/ ٤٢٣) \"وقد أخرج مسلم هذا الحديث من رواية محمد بن فضيل بن غزوان عن أبيه بسنده ولكن لم يرفعه، وهو عند الإسماعيلي من هذا الوجه وقال رفعه\" ا هـ. كذا قال الحافظ، وفي صحيح مسلم (المطبوع بتحقيق محمد =\n\n⦗٥٣٧⦘\n= فؤاد عبد الباقي): \"يرفعه\" كما عند الإسماعيلي. والله أعلم.\nوجاءت رواية المصنف صريحة في الرفع، وهذا من فوائد الاستخراج.\nوأخرجه البخاري في صحيحه (كتاب الرقاق، باب صفة الجنة والنار (صحيح البخاري (٨/ ١١٤) ح (٦٥٥١) عن معاذ بن أسد، عن الفضل بن موسى به عن أبي هريرة عن النبي ﷺ قال: فذكر مثله إلا أنه لم يذكر لفظة: \"في النار\".","vol":"21","page":536},{"text":"١٢٤٤٧ - رواه مسلم (^١) عن سريج بن يونس، عن حميد بن عبد الرحمن، عن الحسن بن صالح، عن هارون بن سعد، عن أبي حازم، عن أبي هريرة، قال (^٢): \"ضِرْس الكافر، أو نابُ الكافر، مثل أُحُدٍ، وغِلَظُ جلده مسيرةُ ثلاثٍ\" (^٣).\n_________\n(^١) ابن الحجاج، النيسابوري، (صاحب الصحيح) وهذه الرواية في صحيحه كتاب الجنة وصفة نعيمها (رقم ٢٨٥١/ ٤٤).\n(^٢) هكذا ورد عند المصنف موقوفا على أبي هريرة ﵁.\nوالمثبت في صحيح مسلم الرفع، وقد رواه كذلك ابن حبان في صحيحه (١٦/ ٥٣٢) ح (٧٤٨٧)، والطبراني في المعجم الأوسط (٨/ ٩٤) ح (٨٠٧٣) والبيهقي في البعث والنشور (ص: ٣١٤) ح (٥٦٥) وفي شعب الإيمان (١/ ٦٠٤) ح (٣٨٨) كلهم من طرق عن حميد بن عبد الرحمن عن الحسن بن صالح، عن هارون بن سعد، عن أبي حازم، عن أبي هريرة قال: قال رسول الله ﷺ. هكذا مرفوعا. وهو الصواب في رواية أبي حازم، ولم يقع فيها إختلاف في الرفع، ولعله سقط من الناسخ: (قال رسول الله ﷺ) والله أعلم\nولكن اختلف في رواية ابن المسيب، عن أبي هريرة في رفع الحديث ووقفه. انظر: العلل للدارقطني (٩/ ١٧٧) ح (١٧٠٠).\n(^٣) تقدم تخريجه في الحاشية السابقة.=\n\n⦗٥٣٨⦘\n= قال ابن الجوزي: في كشف المشكل (٣/ ٥٧٥) \"في تعظيم خلق أهل النار خمس فوائد: إحداهن: زيادة عذابهم، لأنه كلما عظم العضو كثر عذابه لاتساع محالّ الألم.\nوالثانية: لتشويه الخلقة.\nوالثالثة: ليزدحموا، فإن الإزدحام نوع عذاب، كما قال تعالى: ﴿مُقَرَّنِينَ فِي الْأَصْفَادِ﴾.\nوالرابعة: ليستوحش بعضهم من بعضهم، فإن الأشخاص الهائلة المستبشعة عذاب أيضا.\nوالخامسة: أن يكون جميع أجزاء الكافر التي انفصلت منه في الدنيا حال كفره أعيدت إليه لتذوق جميع أجزائه العذاب\" اهـ.","vol":"21","page":537},{"text":"١٢٤٤٨ - وحدثنا أبو أمية (^١)، حدّثنا عثمان بن عمر (^٢)، عن شعبة، عن معبد بن خالد، قال: سمعت حارثة بن وهب، يقول: سمعت رسول الله ﷺ يقول: \"ألا أنبئُكمْ بأهلِ الجنة كلُّ ضعيفٍ مُتَضَعَّفٍ (^٣)، لو أقسم على الله لأبره\"، وقال: \"أهل النَّار كلُّ عُتُلٍّ (^٤) مُستَكَبِرٍ\" (^٥).\n\n⦗٥٣٩⦘\nرواه غندر ومعاذ، عن شعبة (^٦).\n_________\n(^١) محمد بن إبراهيم الطرسوسي.\n(^٢) ابن فارس العبدي البصري.\n(^٣) متضعّف: ضبطوا بفتح العين، كسرها المشهور الفتح. أما بفتح العين: فمعناه: يستضعفه الناس، ويحتقرونه، ويتجبرون عليه لضعف حاله في الدنيا يقال: تضعفه واستضعفه.\nأما رواية الكسر: فمعناها: متواضع متذلل خامل واضع من نفسه. وقال ابن الجوزي: \"ويغلط من يقرؤها من المحدثين بالكسر\". انظر: كشف المشكل (١/ ٣٤٩) شرح النووي على صحيح مسلم (١٧/ ١٨٤).\n(^٤) العتل عند العرب: الشديد. وقيل: هو الفظ الغليظ الشديد الخصومة الذي لا ينقاد لخير. انظر: كشف المشكل لابن الجوري (١/ ٣٤٩).\n(^٥) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩٠) ح (٢٨٥٣/ ٤٦) عن عبيد الله بن معاذ العنبري، عن أبيه؛ =\n\n⦗٥٣٩⦘\n= وبرقم (٢٨٥٣/ ٤٦ مكرر) عن محمد بن المثنى، عن محمد بن جعفر غندر، كلاهما (معاذ العنبري، غندر) عن شعبه به نحوه.\nوأخرجه البخاري في الصحيح (كتاب الأيمان والنذور، باب قول الله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ﴾ (٨/ ١٣٤) ح (٦٦٥٧) عن محمد بن المثنى، عن غندر، عن شعبة به نحوه.\n(^٦) وصله مسلم في الصحيح عن عبيد الله بن معاذ العنبري، عن أبيه؛\nوعن محمد بن المثنى عن غندر، كلاهما عن شعبة به. كما سبق في الحاشية السابقة في التخريج.","vol":"21","page":538},{"text":"١٢٤٤٩ - حدثنا إبراهيم الصفار الرقي (^١)، حدّثنا مخلد بن مالك (^٢)، حدّثنا مصعب بن ماهان (^٣)، عن سفيان الثوري، عن معبد ح؛\nقال: وحدّثنا أبو داود الحراني، حدّثنا أبو نعيم، حدّثنا سفيان، عن معبد بن خالد، قال: سمعت حارثة بن وهب الخزاعي، قال: سمعت رسول الله ﷺ يقول: \"ألا أخبركم بأهل الجنة كل ضعيفٍ، مُتَضَعَّفٍ، لو أقسم على الله لأبرَّه،\n\n⦗٥٤٠⦘\nألا أخبركم بأهل (^٤) النار، كلُّ عُتُلٍّ جَوَّاظٍ (^٥) مُستَكَبِرٍ\" (^٦).\n_________\n(^١) هو: إبراهيم بن محمد بن الصفار الرقي، لم أقف على ترجمته.\n(^٢) مخلد بن مالك بن شيبان القرشى مولاهم، أبو محمد الحرانى السلمسينى. \"لا بأس به\" تقريب التهذيب (ص: ٥٢٤) (ت: ٦٥٣٩).\n(^٣) مصعب ابن ماهان المروزي نزيل عسقلان \"صدوق عابد كثير الخطأ\" تقريب التهذيب (ص: ٥٣٣) ح (٦٦٩٤).\n(^٤) في الأصل: \"با اهل\".\n(^٥) جواظ:- بتَشْديد الوَاو وَفتح الجِيم وَآخره ظاء مُعْجمَة - قيل: هُوَ الْقصير الْبَطن، وَقيل: الجموع المنوع، وَقيل: الْكثير اللَّحْم المختال فِي مشيته، وَقيل: الغليظ الرَّقَبَة والجسم، وَقيل: الْفَاجِر، وَقيل: الَّذِي لَا يَسْتَقِيم على أَمر وَاحِد يصانع هُنَا وَهنا.\nانظر: مشارق الأنوار على صحاح الآثار (١/ ١٦٥).\n(^٦) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩٠) ح (٢٨٥٣/ ٤٧) من طريق وكيع عن سفيان، عن معبد بن خالد به، إلا أنه قال فيه: \"كل جواظ زنيم متكر\".\nومن فوائد الاستخراج:\n١ - تسمية سفيان في إسناد المصنف (الثوري) وجاء مهملا في رواية مسلم.\n٢ - جاء لفظ رواية مصعب، وأبي نعيم كلاهما عن الثوري، \"كل عتل جواظ\" وهي موافقة للفظ معاذ العنبري، عن شعبة، عن معبد بن خالد عند مسلم برقم (٢٨٥٣/ ٤٦)، وجاء لفظ الثوري في رواية مسلم: \"كل جواظ زنيم\".\nوأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ﴾ (٦/ ١٥٩) ح (٤٩١٨) عن أبي نعيم،\nوفي (كتاب الأدب، باب الكبر، (٨/ ٢٠) ح (٦٠٧١) عن محمد بن كثير؛ كلاهما (أنو نعيم وابن كثير) عن سفيان الثوري به نحوه.","vol":"21","page":539},{"text":"١٢٤٥٠ - حدثنا إبراهيم الحربي (^١)، حدّثنا أحمد بن جعفر (^٢)،\n\n⦗٥٤١⦘\nحدَّثنا سفيان بإسناده مثله (^٣).\n_________\n(^١) إبراهيم بن إسحاق بن إبراهيم الحربي.\n(^٢) أحمد بن جعفر أبو عبد الرَّحْمَن الضرير الوكيعي، قال أبو نعيم: \"ما رأيت ضريرا أخفظ من أحمد بن جعفر الوكيعي\"، وقال أبو داود السجستاني: \"يحفظ العلم على الوجه\".=\n\n⦗٥٤١⦘\n= وقال الدارقطني: \"ثقة\" انظر: تاريخ بغداد (تاريخ بغداد (٥/ ٩٥) (ت: ١٢٨٧).\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"21","page":540},{"text":"١٢٤٥١ - أخبرنا يونس بن عبد الأعلى، حدّثنا ابن وهب، أخبرني حفص بن ميسرة، عن العلاء بن عبد الرحمن عن أبيه، عن أبي هريرة أنَّ النبي ﷺ قال: \"رب أشعث أغبر ذي طِمْرَيْن (^١) مدفوع بالأبواب، لو أقسم على الله لأبره\" (^٢).\n_________\n(^١) الطمر: الثوب الخلق. انظر: النهاية في غريب الحديث والأثر (٣/ ١٣٨).\n(^٢) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩١) ح (٢٨٥٤/ ٤٨) عن سويد بن سعيد، عن حفص بن ميسرة به مثله ولم يذكر: \"أغبر، ذي طمرين\".\nوأخرجه ابن حبان في صحيحه (١٤/ ٤٠٣) ح (٦٤٨٣) من طريق ابن وهب به مثله.\nفائدة الاستخراج: متابعة ابن وهب (عند المصنف) لسويد بن سعيد (عند مسلم) في الرواية عن حفص بن ميسرة.","vol":"21","page":541},{"text":"١٢٤٥٢ - حدثنا علي بن المديني، حدّثنا سويد (^١)، حدّثنا حفص بمثله (^٢).\n_________\n(^١) هو: ابن سعيد الحدثاني، أبو محمد الأنباري.\n(^٢) أخرجه مسلم -كما تقدم في الحديث السابق- عن سويد بن سعيد به مثله.","vol":"21","page":541},{"text":"١٢٤٥٣ - حدثنا محمد بن عبد الله بن عبد الحكم (^١)، أخبرنا أنس بن عياض (^٢)، عن هشام بن عروة، عن أبيه، أخبره أنَّ عمد اللّه بن زمعة (^٣) أخبره أنَّه\n\n⦗٥٤٢⦘\nسمع رسول الله ﷺ يقول في خطبته: فذكر الناقة، وذكر الذي عقرها فقال رسول الله ﷺ: \" ﴿إِذِ انْبَعَثَ أَشْقَاهَا﴾ انبعث لها رجل عَارِمٌ عَزِيزٌ مَنِيعٌ (^٤) فِي رَهْطِهِ، مثل أبي زمعة (^٥) \" ثم ذكر النساء، فقال: \"إلى ما يعمد أحدكم فيجلد امرأته جلد العبد، ولعله يضاجعها من آخر يومه\"، ثم وعظهم في ضحكهم من الضرطة، فقال: \"على ما يضحك أحدكم مما يفعل\" (^٦).\n_________\n(^١) ابن أَعْيَن المصري، أبو عبد الله الفقيه.\n(^٢) هو أنس بن عياض بن ضَمْرة أبو ضمرة الليثي المدني.\n(^٣) هو: عبد الله بن زمعة بن الأسود بن المطلب بن أسد بن عبد العزي من رهط الزبير. صحابي=\n\n⦗٥٤٢⦘\n= مشهور، وأمه قَرِيبَةُ أُخْتُ أُمِّ سَلَمَةَ أُمِّ الْمُؤْمِنِينَ وكان تحته زينبُ بِنْتُ أُمِّ سَلَمَةَ.\nوليس هو: عبدلله بن زمعة بن قيس، -أخو سودة أم المؤمنين-، من بني عامر بن لؤي، بين ذلك الطحاوي في شرح مشكل الآثار (١٣/ ١١) وانظر: فتح الباري لابن حجر (٨/ ٧٠٥).\n(^٤) قوله عزيز: أي قليل المثل.\nقوله عارم: -بمهملتين- أي صعب على من يرومه كثير الشهامة والشر.\nقوله منيع: عَزِيز مُمْتَنع على من أَرَادَهُ. انظر: النهاية في غريب الحديث والأثر (٣/ ٢٢٣) مادة: (عرم). تفسير غريب ما في الصحيحين للحميدي (ص: ٣٩٣) فتح الباري لابن حجر (٨/ ٧٠٥).\n(^٥) أي أن ذلك الرجل كان منيعا في رهطه، كما أن أبا زمعة منيع في رهطه، وأبو زمعة هو: الأسود بن المطلب بن أسد بن عبد العزى جدّ راوي هذا الحديث. كان الأسود أحد المستهزلين ومات على كفره بمكة وقتل ابنه زمعة يوم بدر كافرا. انظر: فتح الباري (٧٠٦/ ٨) تكملة فتح الملهم (١٢/ ١٦٩).\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩١) ح (٢٨٥٤/ ٤٩) من طريق ابن نمير، عن هشام بن عروة به نحوه.\nوالبخاري في صحيحه (كتاب التفسير، في تفسير سورة الشمس، صحيح=\n\n⦗٥٤٣⦘\n= البخاري (٦/ ١٦٩) ح (٤٩٤٢) عن وهيب بن خالد، عن هشام بن عروة به نحوه.","vol":"21","page":541},{"text":"١٢٤٥٤ - حدثنا محمد بن عبد الوهاب (^١)، حدّثنا جعفر بن عون (^٢)، أخبرنا هشام بن عروة، عن أبيه، عن عبد الله بن زمعة، قال خطب رسول الله ﷺ يومًا فذكر النَّاقة: ﴿إِذِ انْبَعَثَ أَشْقَاهَا﴾ (^٣) انبعث لها رجل عارم عزيز في رهطه مثل أبي زمعة\"، ثم وعظهم في النساء، فقال: \"ما بال أحدكم يَجْلِد أهله جَلْد العبد، ولعله أن يضاجِعُهَا من آخر يومه\"، ثم وعظهم في الضحك من الضَّرْطَة، فقال: \"يَضْحَك أحدكم مما يفعل؟ \" (^٤).\n_________\n(^١) ابن حبيب العبدي الفراء النيسابوري.\n(^٢) ابن جعفر بن عمرو القرشي، المخزومي الكوفي.\n(^٣) سورة الشمس، الآية: (١٢).\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"21","page":543},{"text":"<span data-type='title' id=toc-1529>باب بيان صفة عمرو بن لحي في النّار وارتكابه الذي به يعذب ما وصف له.</span>","vol":"21","page":544},{"text":"١٢٤٥٥ - روى إسحاق بن إبراهيم (^١)، عن جرير (^٢)، عن سهيل، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"رأيت عمرو بن لحُيّ … \" الحديث (^٣).\n_________\n(^١) هو: إسحاق بن إبراهيم الحنظلي.\n(^٢) هو: ابن عبد الحميد الضبي، كما في تحفة الأشراف بمعرفة الأطراف (٩/ ٣٩٥).\n(^٣) لم أجد رواية إسحاق بن راهويه، عن جرير.\nوقد أخرج مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩١) ح (٥٠/ ٢٨٥٦) عن زهير بن حرب، عن جرير به، بلفظ: \"رأيت عوو بن لحي بن قمعة بن خِنْدِف أبا بني كعب، هؤلاء يجر قُصْبَه في النار\".\nولعل المصنف ﵀ لم يقع له الحديث مسندا من جهة ابن راهويه، عن جرير، فعلقه عنه، وهذه طريقة المخرجين، قال السخاوي في فتح المغيث (١/ ٥٧): \"وربما عز على الحافظ وجود بعض الأحاديث فيتركه أصلا، أو يعلقه عن بعض رواته، أو يورده من جهة مصنف الأصل\" اهـ. والله أعلم.\nوالحديث أخرجه البخاري في صحيحه (كتاب المناقب، باب قصة خزاعة (٤/ ١٨٤) رقم (٣٤٢١) من طريق سعيد بن المسيب، عن أبي هريرة به.","vol":"21","page":544},{"text":"١٢٤٥٦ - حدثنا محمد بن عبيد الله بن المنادي، حدّثنا يونس بن محمد (^١)، حدّثنا الليث بن سعد، عن يزيد بن عبد الله بن الهاد (^٢)،\n\n⦗٥٤٥⦘\nعن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، قال: سمعت النبي ﷺ يقول: \"رأيت عمرو بن عامر الخزاعي، يجر قُصْبَه (^٣) في النار كان أوّل من سيَّب السيوب (^٤) \" (^٥).\nقال سعيد: والسائبة: التي كانت تُسيّب لا يحمل عليها شيء.\nوالبحيرة: التي يمنع دَرّها للطواغيت، فلا يحلبها أحد.\nوالوصيلة: الناقة البكر تبكر في أول نتاج الإبل [بأنثى، ثم تُثنى بعد بأُنثى] (^٦)، يسمونها (^٧) للطواغيت، يدعونها الوصيلة أي: وصلت إحداهما بالأخرى.\n\n⦗٥٤٦⦘\nوالحام: فحل الإبل، يضربُ العشرة من الإبل، فإذا قضى ضرابه جَدَعُوُه (^٨) للطوغيت، فأعفوه من الحمل، فلم يحملوه شيئا وسموه الحام (^٩).\n_________\n(^١) ابن مسلم البغدادي، أبو محمد المؤدِّب.\n(^٢) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\n(^٣) الْقصب: وَاحِد الأقصاب وَهِي الأمعاء كلهَا وَقيل: وقيل: هو ما كان أسفل البطن من الأمعاء. انظر: الفائق في غريب الحديث (٣/ ١٩٩). النهاية (٤/ ٦٧).\n(^٤) والسيوب: مَا سِيْبَ وخُلِّيَ فساب أي: ذهب وَمِنْه سمي الرجل السَّائِب.\nكان الرجل إذا نذر لقدوم من سفر، أو برء من مرض، أو غير ذلك قال ناقتي سائبة، فلا تمنع من ماء ولا مرعى، ولا تحلب، ولا تركب. وأصله من تسييب الدواب، وهو إرسالها تذهب وتجيء كيف شاءت. انظر: غريب الحديث لابن قتيبة (٢/ ١٧٦)، النهاية في غريب الحديث والأثر (٢/ ٤٣١).\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩١) ح (٥١/ ٢٨٥٦) من طريق يعقوب بن إبراهيم بن سعد، عن أبيه، عن صاع، عن ابن شهاب به نحوه.\nذكر المصنف عن ابن المسيب معنى كلمتي: الوصيلة، والحام، ولم يذكرها مسلم رحمهما الله وهذا من فوائد الاستخراج.\n(^٦) ما بين المعكوفتين أثبت من صحيح البخاري (برقم ٤٦٢٣)، وجاء في الأصل \"لتثني ثم تثني بعد ما تثني\".\n(^٧) جاء في صحيح البخاري: \"يسيّبونها\".\n(^٨) يعني قطعوا إذنه، ومنه: \"أنه خطب على ناقته الجدعاء\" هي المقطوعة الأذن. انظر: النهاية في غريب الحديث والأثر (١/ ٢٤٧).\n(^٩) قول ابن المسيب في شرح الغريب أخرجه أيضا الإمام البخاري في صحيحه (٦/ ٥٥) ح (٤٦٢٣) قال: وقال لي أبو اليمان: أخبرنا شعيب، عن الزهري، عن سعيد بن المسيب نحوه.","vol":"21","page":544},{"text":"١٢٤٥٧ - حدثنا أبو أمية، أخبرنا أبو اليمان أخبرنا شعيب، عن الزهري، عن سعيد بن المسيب، قال: وقال أبو هريرة سمعت النبي ﷺ يقول: \"رأيت عمرو بن عامر الخزاعي، يجر قُصْبَه في النار، وكان أول من سيب السوائب\" (^١).\n_________\n(^١) أخرجه مسلم -كما تقدم قريبا- من طريق أبي صالح، وابن المسيب كلاهما عن أَبي هريرة به نحوه.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب قصة خزاعة (١٨٤/ ٤) ح (٣٥٢١)، عن أبي اليمان به مثله. وزاد: \"ابن لحي\".","vol":"21","page":546},{"text":"١٢٤٥٨ - حدثنا محمد بن إسماعيل الترمذي، حدّثنا أيوب بن سليمان (^١)، قال: حدثني أبو بكر بن أبي أويس (^٢) عن سليمان بن بلال، قال: قال يحيى بن سعيد، وأخبرني، ابن شهاب، قال سمعت سعيد بن المسيب،\n\n⦗٥٤٧⦘\nيقول: البحيرة: التي كانت تمنع ضرعها للطواغيت، فلا يحلبها أحد من الناس، والسائبة: التي كانو يسيبونها لآلهتهم، فلا يحمل عليها شيء.\nقال: وقال أبو هريرة سمعت رسول الله ﷺ يقول: \"رأيت عمرو بن لحي الخزاعي (^٣) يجر قصبه في النار، وكان أوَّل من سيب السوائب\" (^٤).\n_________\n(^١) ابن بلال التيمي أبو يحيى المدني.\n(^٢) عبد الحميد بن عبد الله بن عبد الله بن أُويس بن مالك بن أبي عامر الأصبحى. مشهور بكنيته.\n(^٣) هو: عمرو بن لُحَيّ -باللام والمهملة مصغر- ابن حارثة بن عمرو بن عامر بن ماء السماء، وفي رواية: عمرو بن عامر الخزاعي، قال الحافظ: وكأنه نسب إلى جده لأمه عمرو بن حارثة بن عمرو بن عامر. انظر فتح الباري: فتح الباري لابن حجر (٦/ ٥٤٩).\n(^٤) تقدم تخريجه في الحديث السابق، وأما هذا الطريق من هذا الوجه من رواية يحيى بن سعيد، أخرجه البزار في مسنده (١٤/ ٢٤٦) ح (٧٨٢٢) من طريق إسماعيل بن أبي أويس، عن أخيه أبي بكر بن أبي أويس به مثله.\nوقال: بعد أن ذكر حديثين بهذا الإسناد -وهذا أحدهما-: \"وهذان الحديثان لا نعلم رواهما عَن يَحْيَى، عَن سَعِيد، عَن أبي هُرَيرة إلاَّ سُلَيْمان بن بلال، ولَا نعلمُ رواهما عَن سُليمان إلاَّ أبو بَكْر بن أبي أويس وهما معروفان من حديث أبي هُرَيرة يروى ذلك عَن أبي هُرَيرة من طرق\".\nوإسناد المصنف رجاله ثقات رجال البخاري، غير محمد بن إسماعيل الترمذي، وهو \"ثقة حافظ\" من رجال الترمذي والنسائي.","vol":"21","page":546},{"text":"١٢٤٥٩ - حدثنا أبو عبد الله محمد بن النعمان بن بشير (^١) ببيت المقدس، حدّثنا عبد العزيز الأويسي (^٢)، حدّثنا إبراهيم بن سعد، عن صالح بن كيسان، عن ابن شهاب، سمعت سعيد بن المسيب،\n\n⦗٥٤٨⦘\nعن أبي هريرة عن النبي ﷺ قال: \"رأيت عمرو بن عامر الخزاعي يجر قُصْبَه في النار -يعني أمعاءه- وكان أول من سيب السوائب\" (^٣).\n_________\n(^١) النَّيْسَابُوري.\n(^٢) عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس القرشي العامري المدني.\n(^٣) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون ٤/ ٢١٩١ رقم ٢٨٥٦/ ٥١) من طريق يعقوب بن إبراهيم بن سعد، عن أبيه إبراهيم بن سعد به نحوه.\nوأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب: ﴿مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ﴾ (٦/ ٥٤) ح (٤٦٢٣) عن موسى بن إسماعيل، حدثنا إبراهيم بن سعد به نحوه.\nومن فوائد الاستخراج هنا: تكثير الطرق، فقد ساقه مسلم من هذا الوجه فقط من طريق صالح بن كيسان، عن ابن شهاب، وساقه أبو عوانة من أربع طرق عنه.","vol":"21","page":547},{"text":"<span data-type='title' id=toc-1530>باب بيان العمل الذي يعمله أهل النار الذي به يحجبوا عن الجنة.</span>","vol":"21","page":549},{"text":"١٢٤٦٠ - حدثنا المهدي بن الحارث (^١)، والعباس بن الفضل الأسفاطي (^٢)، قالا: حدّثنا أحمد بن يونس ح؛\nقال: وحدثنا محمد بن إسماعيل الصائغ، حدّثنا أبو نعيم، قالا: حدّثنا زهير (^٣)، عن زياد بن خيثمة (^٤)، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال رسول الله ﷺ: \"صنفان من أهل النَّار لم أرهما بعد: قومٌ معهم سياطٌ؛ كأذناب البقر؛ يضربون بها الناس، ونساءٌ كاسياتٌ عارياتٌ، مائلاتٌ مميلاتٌ، على رؤوسهن كأسنمة البُخْتِ المائلة، لا يدخلون الجنة، ولا يجدون ريحها\".\nقال أحمد بن يونس: \"ولا يجدن ريحها\" (^٥).\n_________\n(^١) لعله: ابن مرداس العرعري، العصار الجرجاني.\n(^٢) الأسْفَاطِي بفتح الهمزة، وسكون السين المهملة، وفتح الفاء، وبعد الألف الساكنة طاء مهملة، نسبة إلى بيع الأسفاط وعملها. انظر: اللباب في تهذيب الأنساب (١/ ٥٤).\n(^٣) زهير بن معاوية بن حُدَيج -بضم الحاء وفتح الدال- الجعفي الكوفي.\n(^٤) الجُعفي الكوفي.\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩٢) ح (٢٨٥٧/ ٥٢) عن زهير بن حرب، عن جرير، عن سهيل بن أبي صالح به نحوه.\nتفرد به مسلم عن البخاريَ كما ذكره الحميدي الجمع بين الصحيحين=\n\n⦗٥٥٠⦘\n= (٣/ ٢٩٦) ح (٢٦٨٢).","vol":"21","page":549},{"text":"١٢٤٦١ - حدثنا هلال بن العلاء الرقي (^١)، حدّثنا حسين بن عياش (^٢)، حدّثنا زهير بن معاوية، عن زياد بن خيثمة، عن سهيل بإسناده مثله (^٣).\n_________\n(^١) ابن هلال بن عمر الباهلي مولاهم، أبو عمر الرَّقِّي.\n(^٢) حسين بن عيَّاش -بتحتانية ومعجمة- بن حازم السلمي مولاهم.\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق- من طريق جرير، عن سهيل به.\nوأخرجه الطبراني في المعجم الأوسط (٦/ ٨٠) ح (٥٨٥٤) من هذا الوجه من رواية زهير بن معاوية، عن زياد بن خيثمة، عن سهيل به.","vol":"21","page":550},{"text":"١٢٤٦٢ - حدثنا سعيد بن مسعود (^١)، حدّثنا معاوية بن عمرو (^٢)، حدّثنا زهير بن معاوية، عن العلاء بن المسيب، أنَّ سهيل بن أبي صالح حدثه، عن أبيه، عن أبي هريرة عن النبي ﷺ قال: \"إنَّ الله إذا أحبَّ عبدا قال لجبريل\"، وذكر الحديث (^٣).\n_________\n(^١) ابن عبد الرحمن المروزي، أبو عثمان.\n(^٢) ابن المهلّب أبو عمرو البغدادي.\n(^٣) لم يتبين لي وجه إيراد المصنف لهذا الحديث في هذا الباب، وقد أورده أيضًا (في كتاب البر والصلة، انظر: ح ١١٥١٢)، من طريق سعيد بن مسعود وأبي جعفر أحمد بن محمد وأبي أمية كلهم عن معاوية به، وقد أورده مسلم في كتاب البر والصلة، باب إذا أحب الله عبدا حببه لعباده (٤/ ٢٠٣٠) ح (١٢٦٣٧/ ١٥٧)، عن زهير بن حرب، حدثنا جرير، عن سهيل، عن أبيه، عن أبي هريرة به نحوه.\nوأخرجه البخاري في صحيحه (كتاب التوحيد، باب كلام الرب مع جبريل، ونداء الله الملائكة (٩/ ١٤٢) ح (٧٤٨٥) من طريق عبد الرحمن بن عبد الله بن=\n\n⦗٥٥١⦘\n= دينار، عن أبيه، عن أبي صالح، عن أبي هريرة به نحوه.","vol":"21","page":550},{"text":"١٢٤٦٣ - حدثنا أحمد بن يحيى السابري (^١)، حدّثنا بكير بن جعفر (^٢)، عن عمران بن عبيد (^٣)، عن سهيل، أو عن عبد الله بن دينار، عن أبيه، عن أبي صالح، عن أبي هريرة عن النبي ﷺ قال: \"صنفان من أهل النار؛ لم أرهما: قوم بأيديهم سياطٌ كأذناب البقر، يضربون به الناس، ونساء كاسيات عاريات مائلات مميلات كأسنمة البخت المائلة، لا يدخلن الجنة ولا يجدن ريحها، وإن ريحها لتوجد من كذا وكذا\" (^٤).\n_________\n(^١) أبو عبد الله الجرجاني.\n(^٢) الجرجاني السُّلمي، القاضي. قال الحافظ ابن حجر في اللسان: \"منكر الحديث مشَّاه ابن عدي\" لسان الميزان (٢/ ٦١).\n(^٣) الضبي.\n(^٤) إسناد المصنف ضعيف، وقوله: \"عن سهيل أو عبد الله بن دينار، عن أبيه\"، خطأ، والصواب رواية الجماعة، \"عن سهيل، عن أبيه\"، وهذا هو المحفوظ، كما سيأتي، والحديث أخرجه مسلم -كما تقدم رقم (١٢٤٦٠) - من طريق جرير، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة ﵁، وله طرق عن سهيل من رواية جمع من الثقات عنه بهذا الإسناد، ولا يعرف من رواية غيره، ولهذا لما أخرجه ابن عدي في الكامل في ضعفاء الرجال (٢/ ٢١٤) من طريق السابري شيخ أبي عوانة به، قال: \"غير محفوظ عن سهيل أو عن عبد الله أخوه\"، وإنما قال أخوه لأن سياق الإسناد لديه خالف سياق المؤلف، وعنده: \"عن سهيل، عن أبيه، أو عبد الله، عن أبيه أبي صالح\"، وقال: وقوله في هذا الإسناد: \"عن عبد الله عن أبيه أبى صالح، إنما يريد عبد الله بن أبي صالح السمان، عن أبيه أبي صالح\". =\n\n⦗٥٥٢⦘\n=وأما إسناد المؤلف فأوجهه الحافظ ابن حجر بأن الضمير في أبيه راجع إلى سهيل في الموضعين، فقال: يعني والد سهيل [إتحاف المهرة ١٤/ ٥٨٢/ ١٨٢٦٨)، وعلى كل فليس له أصل عن غير سهيل. والله أعلم","vol":"21","page":551},{"text":"١٢٤٦٤ - حدثنا العباس بن الفضل الأسفاطي، وإدريس بن بكر (^١)، قالا: حدّثنا عثمان بن أبي شيبة، حدّثنا جرير (^٢) عن سهيل، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"صنفان من أهل الأرض لم أرهما بعد: قوم معهم أسياط كأذناب البقر يضربون بها الناس، ونساء كاسيات عاريات، مائلات مميلات، رؤوسهن كأسنمة البخت المائلة، لا يدخُلْن الجنة ولا يجدْن ريحها، وإنَّ ريحها لتوجد من كذا وكذا\" (^٣).\n_________\n(^١) لم أقف عليه.\n(^٢) هو: ابن عبد الحميد الضبي، كما جاء منسوبا عند البيهقي السنن الكبرى للبيهقي (٢/ ٣٣١).\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩٢) ح (٢٨٥٧/ ٥٢) عن زهير بن حرب، عن جرير، عن سهيل بن أبي صالح به مثله.","vol":"21","page":552},{"text":"١٢٤٦٥ - حدثنا عمار بن رجاء (^١)، حدّثنا أبو عامر العقدي (^٢)، حدّثنا أفلح بن سعيد القبائي من أهل قباء، حدّثنا عبد الله بن رافع مولى أم سلمة قال: سمعت أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"إنْ طالت بك مدة أوشك (^٣) أن ترى قوما يغدون في سخط الله، ويروحون في نقمته\n\n⦗٥٥٣⦘\nفي أيديهم مثل أذناب البقر\" (^٤).\n_________\n(^١) التغلبي، أبو رجاء الأستراباذي.\n(^٢) عبد الملك بن عمرو القيسي البصري.\n(^٣) في صحيح مسلم (أوشكت).\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٤/ ٢١٩٣) ح (٢٨٥٧/ ٥٤) عن عبيد الله بن سعيد، وأبي بكر بن نافع، وعبد بن حميد، ثلاثتهم عن أبي عامر العقدي به مثله، وقال: \"أوشكت\"، وقال: \"لعنته\" بدل: \"نقمته\".","vol":"21","page":552},{"text":"١٢٤٦٦ - حدثنا أبو أمية، قال حدّثنا الخضر بن محمد بن شجاع (^١)، حدّثنا عيسى بن يونس (^٢)، عن أفلح بن سعيد، حدّثنا عبد الله بن رافع مولى أم سلمة قال: سمعت أبا هريرة يقول: قال رسول الله ﷺ: \"إن طالت بك مدة، فسترى قوما يغدون في سخط الله، ويروحون في نقمته، يحملون معهم سياط أمثال أذناب البقر\" (^٣).\n_________\n(^١) الجزري، أبو مروان الحراني.\n(^٢) هو: ابن أبي إسحاق السبيعي.\n(^٣) أخرجه مسلم (كتاب الجنة وصفة نعيمها، باب النار يدخلها الجبارون ٤/ ٢١٩٣) ح (٢٨٥٧/ ٥٣) عن ابن نمير، عن زيد بن حباب، عن أفلح بن سعيد به نحوه.\nوجاء لفظ الرواية في صحيح مسلم: \"يوشك إن طالت بك مدة أن ترى\" وجاء اللفظ عند المصنف: \"إن طالت بك مدة فسترى\"، ولعل هذا من فوائد الاستخراج.\nتنبيه: أخرج الإمام ابن حبان في المجروحين (١/ ١٩٩) (ت: ١١٢) هذا الحديث عن ابن قتيبة، عن يزيد بن موهب الرملي، عن عيسى بن يونس عن أفلح بن سعيد به نحوه.\nوقال: \"هذا خبر باطل بهذا اللفظ، قد رواه سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ \"اثنان من أمتي لم أرهما: رجال بأيديهم سياط مثل أذناب البقر، ونساء كاسيات عاريات\" وقال: أفلح بن سعيد، يروي عن الثقات الموضوعات، وعن=\n\n⦗٥٥٤⦘\n= الأثبات الملزقات لا يحلّ الاحتجاج به ولا الرواية عنه بحال\" اهـ.\nوتعقبه الذهبي في الميزان (١/ ٢٧٤) ت (١٠٢٣): \"ابن حبان ربما قصَّب [في التهذيب: نصب] الثقة حتى كأنه لا يدري ما يخرج من رأسه\" ثم قال: \"بل حديث أفلح صحيح غريب، وهذا شاهد لمعناه\".\nوقال ابن حجر في تهذيب التهذيب (١/ ٣٦٨): \"والحديث في صحيح مسلم من الوجهين، فمستند ابن حبان في تضعيفه مردود، وقد غفل مع ذلك، فذكره في الطبقة الرابعة من الثقات، وذهل ابن الجوزي فأورد الحديث من الوجهين فى الموضوعات، وهو من أقبح ما وقع له فيها، فإنه قلد فيه ابن حبان من غير تأمل\" اهـ.","vol":"21","page":553},{"text":"١٢٤٦٧ - حدثنا موسى بن إسحاق القواس (^١) بالكوفة، حدّثنا زيد بن الحباب، حدّثنا أفلح بن سعيد الأنصاري، حدِّثنا عبد الله بن رافع، قال: سمعت أبا هريرة يقول: قال لي رسول الله ﷺ: \"يوشك إنْ طالت بك مدة أن ترى قوما يغدون في غضب الله، ويروحون في معصيته، في أيديهم أمثال أذناب البقر\" (^٢).\n_________\n(^١) ذكره ابن أبي حاتم في الجرح والتعديل وقال: \"كتبت عنه، ومحله الصدق\".\nانظر: الجرح والتعديل لابن أبي حاتم (٨/ ١٣٥).\n(^٢) تقدم تخريجه في الحديث السابق، وقد أخرجه مسلم من طريق ابن نمير، عدق زيد بن حباب، عن أفلح بن سعيد به نحوه.","vol":"21","page":554},{"text":"<span data-type='title' id=toc-1531>أبواب في صفة الجسر يوم القيامة والآخرة وفتنة القبور وبيان قلة الدنيا في الآخرة، وهوانها.</span>","vol":"21","page":555},{"text":"١٢٤٦٨ - حدثنا الحسن بن عفان، حدّثنا أبو أسامة (^١)، حدّثنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن المستورد بن شداد أخي بني فهر، قال سمعت رسول الله ﷺ يقول: \"والله ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إِصْبَعه هذه في اليم، ثم يرفعها -وأشار أبو أسامة بالإبهام- ثم ينظر، بِم يرجع\"، وأشار بها إسماعيل (^٢).\n_________\n(^١) حماد بن أسامة القرشي مولاهم، الكوفي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٣) ح (٢٨٥٨/ ٥٥) عن محمد بن رافع، عن أبي أسامة به نحوه.\nوأخرجه -أيضا- من طريق عبد الله بن إدريس، وعبد الله بن نمير، ومحمد بن بشر، وموسى بن أعين، ويحيى بن سعيد، خمستهم عن إسماعيل بن أبي خالد عن قيس به نحوه، وساق لفظ يحيى بن سعيد، وساق المصنف لفظ رواية أبي أسامة تاما.","vol":"21","page":555},{"text":"١٢٤٦٩ - حدثنا عمار بن رجاء (^١)، حدّثنا محمد بن عبيد (^٢)، قال: حدّثنا إسماعيل بن أبي خالد، عن قيس قال: أخبرني المستورد بن شداد أخو بني فهر، قال سمعت رسول الله ﷺ يقول: \"ما الدنيا في الآخرة إلا ما يجعل أحدكم إصبعه في اليم، فلينظر، بِمَ يَرجع\" (^٣).\n_________\n(^١) التغلبي، أبو رجاء الأستراباذي.\n(^٢) ابن أبي أمية الطنافسي الأحدب الكوفي.\n(^٣) أخرجه مسلم في صحيحه -كما تقدم في الحديث السابق- من طرق عن إسماعيل بن=\n\n⦗٥٥٦⦘\n= أبي خالد به نحوه.","vol":"21","page":555},{"text":"١٢٤٧٠ - حدثنا عباس الدوري، حدّثنا محمد بن بشر (^١) ح؛\nوحدثنا عبد الرحمن بن محمد بن منصور (^٢)، حدّثنا يحيى بن سعيد القطان، قالا: حدّثنا إسماعيل، حدّثنا قيس، قال: حدّثنا المستورد، أخو بني فهر، قال: قال رسول الله ﷺ: \"ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إصبعه في اليم فلينظر بم يرجع\" (^٣).\n_________\n(^١) هو: العبدي، أبو عبد الله الكوفي.\n(^٢) أبو سعيد البصري، يلقب بكربزان.\n(^٣) أخرجه مسلم في صحيحه- كما تقدم في تخريج الحديث رقم (١٢٤٦٨) -عن محمد بن عبد الله بن نمير، عن أبيه، عن محمد بن بشر؛\nوعن محمد بن حاتم، عن يحيى بن سعيد، كلاهما، عن إسماعيل بن أبي خالد به نحوه.","vol":"21","page":556},{"text":"١٢٤٧١ - حدثنا ابن الجنيد الدقاق، قال: حدّثنا الوليد بن القاسم (^١)، قال: حدّثنا إسماعيل، عن قيس، قال: سمعت المستورد، عن الني ﷺ ح؛\nوحدثنا الصغاني، حدّثنا عبيد الله بن موسى (^٢)، حدّثنا إسماعيل، عن قيس، عن المستورد، قال: قال لي النبي ﷺ: \"ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إصبعه في اليم، فلينظر بم يرجع إليه\" (^٣).\n_________\n(^١) الوليد بن القاسم بن الوليد الهَمْدَانِي، الخَبْذَعي الكوفي.\n(^٢) عبيد الله بن موسى بن أبي المختار (باذام) العبسي الكوفي.\n(^٣) أخرجه مسلم -كما تقدم في تخريج الحديث رقم (١٢٤٦٨) - من طرق عن إسماعيل بن أبي خالد به نحوه. وفي لفظ المصنف: \"فلينظر بم يرجع إليه\" ولعل هذا من فوائد الاستخراج.","vol":"21","page":556},{"text":"١٢٤٧٢ - حدثنا أبو أمية، حدّثنا جعفر بن عون (^١)، وعبيد الله بن موسى، عن إسماعيل بن أبي خالد بمثله (^٢).\n_________\n(^١) ابن جعفر بن عمرو بن حريث المخزومي.\n(^٢) أخرجه مسلم -كما تقدم في تخريج الحديث رقم (١٢٤٦٨) - من طرق عن إسماعيل بن أبي خالد به نحوه.","vol":"21","page":557},{"text":"١٢٤٧٣ - حدثنا ابن الجنيد (^١)، حدّثنا الحميدي (^٢)، حدّثنا سفيان (^٣) ح؛\nقال وحدثنا موسى بن سفيان (^٤) بجنديسابور، حدّثنا عبد الصمد بن حسان (^٥)، حدّثنا سفيان الثوري، قالا: حدّثنا إسماعيل بن أبي خالد، حدّثنا قيس بن أبي حازم، قال: سمعت مستوردا (^٦) يقول: قال رسول الله ﷺ: \"ما الدنيا في الآخرة إلا كما يجعل أحدكم يده في اليم، ثم ينظر ما يرجع إليه\" (^٧).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد أبو جعفر الدقاق.\n(^٢) عبد الله بن الزُّبير بن عيسى القُرشِي، والحديث في مسنده (٢/ ١٠٥) ح (٨٧٨) عن سفيان بهذا الإسناد بمثل لفظ أبي عوانة. وزاد في آخره: \"وكان ابن أبي خالد، يقول فيه: \"سمعت المستورد أخي بني فهر\" يلحن فيه، فقلت أنا: أخا بني فهر\".\n(^٣) هو: ابن عيينة.\n(^٤) ابن زياد الجُنْدَ يْسَابوري السُّكَّري، أبو عمران الأهوازي.\n(^٥) المروزي، ويقال: المروروذي، أبو يحيى.\n(^٦) في الأصل: \"مستورد\" بالرفع، والتصويب تقتضيه اللغة.\n(^٧) أخرجه مسلم -كما تقدم في تخريج الحديث رقم (١٢٤٦٨) - من طرق عن إسماعيل ابن أبي خالد به نحوه. =\n\n⦗٥٥٨⦘\n= زاد أبو عوانة على الإمام مسلم في طرق هذا الحديث طريق محمد بن عبيد، والوليد بن القاسم، وعبيد الله بن موسى، وسفيان بن عيينة، والثوري، وهذا من فوائد الاستخراج.","vol":"21","page":557},{"text":"<span data-type='title' id=toc-1532>باب بيان الأخبار التى تُبيّن أنَّ الناس يحشرون يوم القيامة حفاة عراة.</span>","vol":"21","page":558},{"text":"١٢٤٧٤ - حدثنا أبو محمد عبد الله بن محمد بن المقرئ (^١) ببغداد جار جعفر الصائغ، وسعيد بن مسعود المروزي (^٢)، قالا: حدّثنا روح بن عبادة (^٣)، حدّثنا حاتم بن أبي صغيرة، حدثني عبد الله بن أبي مليكة، قال: حدثني القاسم بن محمد، عن عائشة قالت: قال رسول الله ﷺ: \"يحشر الناس يوم القيامة حفاة عراة غرلا (^٤) \" فقلت: يا رسول الله! الرجال والنساء ينظر بعضهم إلى بعض، قال: \"يا عائشة! الأمر أشد من أنْ يهمهم ذلك\" (^٥).\n\n⦗٥٥٩⦘\nرواه عبد الرحمن بن بشر (^٦)، عن يحيى القطان، عن حاتم بن أبي صغيرة (^٧).\n_________\n(^١) في الأصل: محمد بن محمد، ولعله تكرار فهو: عبد الله بن محمد بن إسماعيل بن لاحق البزاز، أبو محمد المقرئ، وجاء في الإتحاف (١٧/ ٤٨٨ رقم ٢٢٦٧١)، عبد الله بن محمد المقرئ.\n(^٢) سعيد بن مسعود بن عبد الرحمن المروزي، أبو عثمان.\n(^٣) ابن العلاء البصري.\n(^٤) غرلًا: جمع أغرل وَهُوَ الأقلف والأغلف الّذي لا يختن. تفسير غريب ما في الصحيحين للحميدي (ص: ١٥٩).\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٤) ح (٥٦/ ٢٨٥٩) من طريق أي خالد الأحمر، ويحيى بن سعيد القطان، كلاهما عن حاتم بن أبي صغيره به نحوه، ولم يسق لفظ حديث أبي خالد الأحمر وإنما أحال على لفظ حديث يحيى القطان، وهذا من فوائد الاستخراج.\nوالحديث أخرجه البخاري في صحيحه (الرقاق باب الحشر ح (٦٥٢٧).\n(^٦) ابن الحكم العبدي، أبو محمد النيسابوري.\n(^٧) رواية عبد الرحمن بن بشر هذه لم أقف عليها، والحديث أخرجه مسلم -كما تقدم في التخريج- موصولا عن زهير بن حرب، عن يحيى بن سعيد القطان به.\nوعبد الرحمن بن بشر العبدي شيخ المصنف يروي عنه مباشرة، ولعله لم يسمع هذا الحديث منه مباشرة، ولذلك علق عنه.","vol":"21","page":558},{"text":"١٢٤٧٥ - حدثنا يونس بن حبيب (^١)، حدّثنا أبو داود (^٢)، حدّثنا شعبة، قال: انطلقت أنا وسفيان الثوري، إلى المغيرة بن النعمان فأملاه على سفيان، وأنا معه، فلما قام انتسخته من سفيان، فحدثنا قال: سمعت سعيد بن جبير، عن ابن عباس، قال: قام فينا رسول الله ﷺ بموعظة، فقال: \"أيها الناس، إنكم محشورون إلى الله ﷿ حفاة عراة: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ (^٣)، ألا وإن أول الخلائق يكسى يوم القيامة إبراهيم، ألا وإنه يجاء برجال من أمتي، فيؤخذ بهم ذات الشمال فأقول: يا رب! أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك، فأقول كما قال العبد الصالح: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ\n\n⦗٥٦٠⦘\nالرَّقِيبَ عَلَيْهِمْ﴾ إلى قوله: ﴿إِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ (^٤) قال: \"فيقال لي: إنهم لن (^٥) يزالوا مرتدين على أعقابهم منذ فارقتهم\" (^٦).\n_________\n(^١) العجلي، مولاهم أبو بشر الأصبهانِي، جامع المسند عن أبي داود الطيالسي.\n(^٢) هو الطيالسي: والحديث عنده في مسنده (٤/ ٣٦٢) ح (٢٧٦٠) بهذا الإسناد مثله.\n(^٣) [الأنبياء: ١٠٤].\n(^٤) [المائدة:١١٧].\n(^٥) كذا في الأصل، وجاء في صحيح مسلم، وكذلك في الحديث الآتي عند المصنف \"لم\".\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٤) ح (٥٨/ ٢٨٦٠) من طريق: وكيع، معاذ بن معاذ العنبري، ومحمد بن جعفر، ثلاثتهم عن شعبة به نحوه.\nوأخرجه البخاري في مواضع متعددة في صحيحه منها: (كتاب التفسير، باب ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ﴾ (٦/ ٥٥) ح (٤٦٢٥) عن أبي الوليد، عن شعبة به نحوه.\nلم يذكر مسلم قصة رواية شعبة، وسماعه من المغيرة بن النعمان، وذكرها المصنف وهو من فوائد الاستخراج، وكذلك متابعة الثوري لشعبة، وروايته عنه.","vol":"21","page":559},{"text":"١٢٤٧٦ - حدثنا محمد بن عبد الملك الواسطي (^١)، حدّثنا أبو زيد الهروي (^٢)، حدّثنا شعبة، عن المغيرة بن النعمان، قال: سمعت سعيد بن جبير، عن ابن عباس، قال: قام فينا رسول الله بموعظة، فقال: \"يا أيها الناس إنكم محشورون إلى الله حفاة عراة غرلا: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ ألا! وإن أول من يكسى إبراهيم، ألا وإنه يجاء برجال من أمتي، فيؤخذ بهم ذات الشمال، فأقول: يا رب أصحابي! فيقال: إنك لا\n\n⦗٥٦١⦘\nتدري مما أحدثوا بعدك، فأقول كما قال العبد الصالح: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ﴾ إلى قوله: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾.\nقال: فيقال لي: -أو فيقال-: إنَّ هؤلاء، لم يزالوا مرتدين على أعقابهم منذ فارقتهم.\nقال: أبو زيد: قال شعبة: أملاه علي وعلى سفيان، ثم إنَّ سفيان أملاه عليّ (^٣).\n_________\n(^١) أبو جعفر الدقيقي.\n(^٢) سعيد بن الربيع الحَرَشي العامري البصري.\n(^٣) أخرجه الشيخان -كما تقدم في الحديث السابق- من طرق عن شعبة به نحوه.\nومن فوائد الاستخراج رواية شعبة، عن سفيان الثوري، عن المغيرة، وقد سمعه أيضا من المغيرة كما تقدم.","vol":"21","page":560},{"text":"١٢٤٧٧ - حدثنا سعدان بن يزيد، حدّثنا إسحاق بن يوسف الأزرق حدّثنا سفيان الثوري ح؛\nقال وحدّثنا ابن الجنيد الدقاق، حدّثنا أبو أحمد الزبيري، قال: حدّثنا، سفيان، عن المغيرة بن النعمان، عن سعيد بن جبير، عن ابن عباس أنّ النبي ﷺ قال: \"يحشر الناس يوم القيامة حفاة عراة غرلًا ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ ألَا وإنَّ أوّل من يُكسى إبراهيمُ، ألَا وإنَّه يجاء برجال من أمتي، فيؤخذ بهم ذات الشمال، فأقول: يا\n\n⦗٥٦٢⦘\nربِّ أصحابي! فيقال: إنك لا تدري ما أحدثوا بعدك، فأقول كما قال العبد الصالح: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ﴾ إلى قوله: ﴿وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ (^١).\n_________\n(^١) تقدم تخريجه برقم (١٢٤٧٥).\nومن هذا الوجه أخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (١٣٩/ ٤) ح (٣٣٤٩) عن محمد بن كثير، عن سفيان الثوري به نحوه.","vol":"21","page":561},{"text":"١٢٤٧٨ - حدثنا محمد بن إسماعيل الصائغ (^١)، حدّثنا حسين بن حفص (^٢)، حدّثنا سفيان (^٣)، عن مغيرة بن النعمان، عن سعيد بن جبير، عن ابن عباس، عن النبي ﷺ قال: \"إنكم محضورون حفاة عراة غرلا: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا﴾ وإنّ أوَّل الخلائق يُكْسَى يوم القيامة إبراهيم ﵇\" (^٤).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير، أبو جعفر البغدادي.\n(^٢) حسين بن حفص بن الفضل الهَمْداني، القاضي.\n(^٣) هو: الثوري.\n(^٤) تقدم تخريجه برقم (١٢٤٧٥) من طريق المغيرة بن النعمان نحوه.\nورواه عمر بن شبة، عن الحسين بن حفص، عن سفيان الثوري، عن زبيد، عن مرة، عن عبد الله ﵁ به نحوه\nأخرجه البزار (٣٨٩١٥) ح (٢٠٢٣) عن عمر بن شبة به، وقال: \"وهذا الحديث لا نعلمه يروى عن عبد الله إلا من هذا الوجه، وأحسب أن عمر بن شبة أخطأ فيه لأنه لم يتابعه عليه أحد، وإنما عند الثوري هذا الكلام، عن المغيرة بن النعمان، عن سعيد بن=\n\n⦗٥٦٣⦘\n= جبير، عن ابن عباس، وأحسب أن يكون دخل له متن حديث في إسناد حديث، وليس عن الثوري، عن زبيد، عن مرة، عن عبد الله حديثا مسندا\" اهـ.","vol":"21","page":562},{"text":"١٢٤٧٩ - حدَّثنا بكار بن أبي بكر (^١) القاضي، حدّثنا إبراهيم بن بشار (^٢)، قال: حدّثنا سفيان بن عيينة، عن عمرو بن دينار، عن سعيد بن جبير، عن ابن عباس، قال: سمعت النبي ﷺ يقول: \"إنّكم ملاقوا الله حفاة عراة مشاة غرلا\" (^٣).\n_________\n(^١) هكذا في الأصل: \"بكار بن أبي بكر\" ولعل الصواب: \"بكار أبي بكرة\" بحذف كلمة: \"ابن\" لأن كنيته: \"أبو بكرة\" أو: \"بكار بن أبي بكرة\" نسبة إلى جده الأعلى: أبي بكرة نفيع بن الحارث ﵁، وساق ابن حجر الإسناد في الإتحاف (٧/ ٨٣ - ٨٤ رقم: ٧٣٨٢)، وقال: \"بكار\" ولم ينسبه.\nوهو: بكَّار بن قتيبة بن أسد بن عبيد الله بن بشر بن أبي بَكْرة الصَّحابِي، الثقفي، البَكراوي، البَصْري، أبو بَكْرة القاضي.\n(^٢) الرَّمَادي، أبو إسحاق البصري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٩٤ ح (٢٨٦٠/ ٥٧) -عن أبي بكر بن أبي شيبة، وزهير بن حرب، وإسحاق بن إبراهيم، وابن أبي عمر أربعتهم عن سفيان بن عيينة به مثله، وزاد في أوله: سمع النبي ﷺ يخطب\".\nوأخرجه البخاري في صحيحه \"كتاب الحشر، باب: كيف الحشر (١٠٩/ ٨) ح (٦٥٢٤ - ٦٥٢٥) عن علي بن المديني، وقتيبة بن سعيد كلاهما عن ابن عيينة به نحوه.\nوفيه من فوائد الاستخراج: بيان المهمل في قوله: \"عمرو بن دينار\" حيث جاء في مسلم مهملًا.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٧٩/ ب]: (بكار بن أبي بكر)، وصوابه: (بكار ابن أبي بكرة) منسوب إلى جده الأعلى، أبو بكرة ﵁، وهو الاحتمال الأولى، وقد أشار إليه محققو الكتاب، والله أعلم.\nوالحديث في إتحاف المهرة (٧٣٨٣).","vol":"21","page":563},{"text":"١٢٤٨٠ - حدثنا أبو بكر بن أبي مسرة (^١)، قال: حدَّثنا\n\n⦗٥٦٤⦘\nالحميدي (^٢)، قال: حدَّثنا سفيان (^٣)، عن عمرو بن دينار، عن سعيد بن جبير، عن ابن عباس قال: سمعت النبي ﷺ فذكر مثله (^٤).\n_________\n(^١) هكذا في الأصل: \"أبو بكر بن أبي مسرة\" ولعل الصواب: ابن أيي مسرة. كما في الإتحاف=\n\n⦗٥٦٤⦘\n= (٨٣/ ٧) ح (٧٣٨٣). ولم أجد في شيوخ أبي عوانة من اسمه: أبو بكر بن أبي مسرة.\nوابن أبي مسرة هو: عبد الله بن أحمد بن زكريا بن أبي مسرَّة المكي، أبو يحيى.\n(^٢) الحديث في مسنده (١/ ٤٣٣) ح (٤٨٩) بهذا الإسناد مثله.\n(^٣) هو: ابن عيينة.\n(^٤) أخرجه مسلم كما تقدم.\nوفي رواية أبي عوانة لهذا الحديث من طريق الحميدي، عن ابن عيينة علو معنوي له، حيث إن الحميديّ كان أثبت الناس في ابن عيينة، ورئيس أصحابه كما قال أبو حاتم الرازي (الجرح والتعديل (٥/ ٥٧) (ت ٢٦٤)، وهو من فوائد الاستخراج.","vol":"21","page":563},{"text":"١٢٤٨١ - حدثنا محمد بن عامر (^١)، وأبو أمية (^٢) قالا: حدّثنا أحمد بن إسحاق (^٣)، حدّثنا وهيب، حدّثنا عبد الله بن طاوس، عن أبيه، عن أبي هريرة عن النبي ﷺ قال: \"يُحْشَرُ الناس على ثلاثة (^٤) طرائق راغبين راهبين، واثنان على بعير، وثلاثة على بعير، وأربعة على بعير، وعشرة على بعير، وتحشر بقيتَهم النَّارُ؛ تَبِيْتُ معهم حيث باتوا، وتَقِيْلُ معهم حيث قالوا،\n\n⦗٥٦٥⦘\nوتُصْبح معهم حيث أصبحوا، وتُمسي معهم حيث أمسَوْا\" (^٥).\n_________\n(^١) أبو عمر الأنطاكي الرملي، ويقال المصيصي.\n(^٢) هو محمد بن إبراهيم الطرسوسي.\n(^٣) هو: أحمد بن إسحاق بن زيد بن عبد الله الحضرمي مولاهم، أبو إسحاق البصري.\n(^٤) في الصحيحين: \"ثلاث طرائق\". والطرائق جمع طريق، وهي تُذَكَّرُ وَتُؤَنَّثُ.\nانظر: فتح الباري لابن حجر (١١/ ٣٧٩). والمراد بذلك ثلاث فرق. انظر: شرح صحيح مسلم للنووي (١٧/ ٢٨٣).\n(^٥) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٥) ح (٢٨٦١/ ٥٩) من طريقي: أحمد بن إسحاق، وبهز، كلاهما عن وهيب به مثله وقال: \"راغبين وراهبين\".\nوأخرجه البخاري في صحيحه (كتاب الرقاق، باب كيف الحشر، (٨/ ١٠٩) ح (٦٥٢٢) عن معلى بن أسد، عن وهيب به مثله.\nومن فوائد الاستخراج: كثرة الطرق في الرواية عن وهيب.","vol":"21","page":564},{"text":"١٢٤٨٢ - حدثنا حمدان بن علي الوراق (^١)، حدّثنا معلى بن أسد (^٢) ح؛\nوحدثنا أبو داود الحراني، حدّثنا مسلم بن إبراهيم (^٣) قالا: حدّثنا وهيب، حدّثنا عبد الله بن طاوس، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"يحشر الناسُ على ثلاثة طرائق راغبين راهبين، واثنان على بعير وثلاثة على بعير … \" فذكر مثله سواء (^٤).\n_________\n(^١) محمد بن علي بن عبد الله بن مِهْران البغدادي الورَّاق.\n(^٢) العَمِّي، أبو الهيثم البصري.\n(^٣) الأزدي الفراهيدي، أبو عمرو البصري.\n(^٤) تقدم تخريجه انظر الحديث الذي قبله.","vol":"21","page":565},{"text":"<span data-type='title' id=toc-1533>باب صفة قيام الناس يوم القيامة لرب العالمين، وما يكون فيه من الشدة من العَرَق وغيره.</span>","vol":"21","page":566},{"text":"١٢٤٨٣ - حدثنا موسى بن النعمان (^١) بمصر، حدّثنا دحيم (^٢)، حدّثنا شعيب بن إسحاق (^٣)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر أنَّ النبي ﷺ قال: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (^٤) قال: يقوم الناس لرب العالمين يوم القيامة حتى يغيب أحدهم في رَشْحِه (^٥) إلى أنصاف أذنيه\" (^٦).\n_________\n(^١) لعله أبو هارون المصري، يروي عن عبد الله بن السري الإنطاكي، ويروي عنه ابن عدي في الكامل في ضعفاء الرجال (٥/ ٣٥٤) (ت: ١٠١٩) ولم أجد له ترجمة.\n(^٢) عبد الرحمن بن إبراهيم بن عمرو الدمشقي، لقبه دحيم.\n(^٣) هو: شُعيب بن شعيب بن إسحاق أبو محمد الدِّمَشْقِي.\n(^٤) المطففين، الآية: (٦).\n(^٥) الرشح: العرق؛ لأنه يرشح من البدن. انظر: غريب الحديث لإبراهيم الحربى (١/ ٢٨٨).\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٥) ح (٦٠/ ٢٨٦٢) عن زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، كلهم عن عبيد الله بن عمر به نحوه.\nوفيه من فوائد الاستخراج: بيان المهمل في عبيد الله، حيث صرح أبو عوانة بأنه ابن عمر.","vol":"21","page":566},{"text":"١٢٤٨٤ - حدثنا مهدي بن الحارث (^١)، حدّثنا مسدد، حدّثنا يحيى بن سعيد، حدّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ قال: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (^٢)، قال: حتى يقوم أحدهم\n\n⦗٥٦٧⦘\nفي رشحه إلى أنصاف أذنيه\" (^٣).\n_________\n(^١) هو: مهدي بن الحارث بن مرداس العرعري العصار الجرجاني.\n(^٢) المطففين، الآية: (٦).\n(^٣) أخرجه مسلم -كما تقدم في تخريج الحديث السابق- عن زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، كلهم عن عبيد الله بن عمر به نحوه.","vol":"21","page":566},{"text":"١٢٤٨٥ - حدثنا أبو حاتم الرازي (^١)، ومحمد بن عبد الحكم القطري (^٢) بالرملة قالا: حدّثنا إبراهيم بن المنذر (^٣)، حدّثنا معن بن عيسى، قال: حدثني مالك ح؛\nوحدثنا أحمد بن عبد الرحمن (^٤)، قال: حدّثنا عمي (^٥)، قال حدثني مالك، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \" ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ \" (^٦)، قال: حتى إنَّ أحدَهم ليغيب في رَشْحِه إلى أنصاف أذنيه\" (^٧).\n_________\n(^١) محمد بن إدريس بن المنذر الحنظلي إمام الجرح والتعديل\n(^٢) القطري: ضبطه السمعاني بكسر القاف وسكون الطاء المهملة وفي آخرها الراء -نسبة إلى القِطْر، وضبطه ابن الأثير بفتح القاف وسكون الطاء المهملة وفي آخرها الراء نسبة إلى القَطْر. ذكره ابن مكولا في (الإكمال ٧/ ١٤٨)، والذهبي في (تاريخ الإسلام حوادث ٢٦١ - ٢٨٠) والسمعاني في (الأنساب ٤/ ٥٢٢) ولم يذكروا فيه جرحا ولا تعديلا.\n(^٣) ابن عبد الله بن المنذر الأسدي الحِزامي.\n(^٤) هو أبو عبيد الله أحمد بن عبد الرحمن بن وهب بن مسلم المصري يلقب بـ \"بَحْشَل\"، ابن أخي عبد الله بن وهب، تُكلِّم فيه، وقد توبع -كما في الإسناد السابق-.\n(^٥) هو عبد الله بن وهب المصري.\n(^٦) المطففين، الآية: (٦).\n(^٧) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٩٥) ح (٢٨٦٢/ ٦٠ مكرر) عن عبد الله بن جعفر بن يحيى، عن معن، عن، مالك به، ولم=\n\n⦗٥٦٨⦘\n= يسق لفظ حديث مالك، وإنما أحال على لفظ حديث عبيد الله بن عمر، وقد ساقه المصنف من طريق معن، عن مالك تاما، وهذا من فوائد الاستخراج.\nوأخرجه البخاري في صحيحه (كتاب التفسير، باب ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (٦/ ١٦٧) ح (٤٩٣٨) عن إبراهيم بن المنذر، عن معن، عن مالك به نحوه.","vol":"21","page":567},{"text":"١٢٤٨٦ - وحدثنا النوفلي (^١)، حدّثنا عبد العزيز بن يحيى (^٢)، حدّثنا مالك بمثله (^٣).\n_________\n(^١) هو: جعفر بن سليمان النوفلي المدني، ذكره المزي في تهذيب الكمال (١٨/ ٢١٨) (ت: ٣٤٨١) في الرواة عن عبد العزيز بن يحيى المدني، ترجم له الذهبي في \"تاريخه\" (٢٨١ - ٢٩٠ هـ). (٥)، والسخاوي في \"التحفة اللطيفة\" (١/ ٤١٥)، ولم يذكرا فيه جرحًا ولا تعديلًا.\n(^٢) عبد العزيز بن يحيى المدني نزيل نيسابور، قال ابن حجر: \"متروك كذبه إبراهيم بن المنذر\". تقريب التهذيب (ص: ٦١٧) (ت: ٤١٣١).\n(^٣) أخرجه مسلم في صحيحه -كما في تخريج الحديث السابق- من طريق معن، عن مالك به.","vol":"21","page":568},{"text":"١٢٤٨٧ - وحدثنا الميموني (^١)، وأبو شعيب الدَّعاء البغدادي (^٢)، قالا: حدّثنا سعيد بن داود الزنبري (^٣)، حدّثنا مالك بمثله (^٤).\n_________\n(^١) عبد الملك بن عبد الحميد بن ميمون بن مهران الرَّقِّي، أبو الحسن الميموني.\n(^٢) هو: صالح بن عمران بن حرب، وقيل: صالح بن عمران بن عبد الله بخاري الأصل، قال الدارقطني: \"لا بأس به\" وقال بعضهم: \"ولم يكن بذاك القوي\" ذكره المزي ضمن الرواة عن سعيد بن داود الزنبري، انظر: طبقات الحنابلة (١/ ١٧٧) تاريخ بغداد (١٠/ ٤٣٧) تهذيب الكمال للمزي (١٠/ ٤١٧) (ت: ٢٢٦٤).\n(^٣) سعيد بن داود بن سعيد بن أبي زنبر الزنبري.\n(^٤) أخرجه مسلم -كما سبق رقم (١٢٤٨٥) -.","vol":"21","page":568},{"text":"١٢٤٨٨ - حدثنا إبراهيم بن عبد الرحيم دنوقا (^١)، حدّثنا زكريا بن عدي (^٢) ح؛\nوحدثني بكر بن سهل الدمياطي (^٣)، حدّثنا عبد الله بن يوسف (^٤)، قالا حدّثنا عيسى بن يونس، حدّثنا ابن عون، عن نافع، عن ابن عمر، عن النبي ﷺ \"في قوله ﷿: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (^٥) قال: حتى يقوم أحدهم في رشحه إلى أنصاف أذنيه\" (^٦).\n_________\n(^١) هو إبراهيم بن عبد الرحيم بن دنوقا البغدادي أبو إسحاق.\n(^٢) ابن رُزيق التيمي، أبو يحيى الكوفي، نزيل بغداد.\n(^٣) بكر بن سهل بن إسماعيل بن نافع الهاشمي مولاهم، أبو محمد الدمياطي.\n(^٤) هو التنِّيسي أبو محمد المصري.\n(^٥) المطففين، الآية: (٦).\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٩٦) ح (٦٠/ ٢٨٦٢ مكرر) عن أبي بكر بن أبي شيبة، عن أبي خالد الأحمر، وعيسى بن يونس، كلاهما عن ابن عون به مثله، ولم يسق لفظه، وساقه المصنف تاما، وهذا من فوائد الاستخراج.\nوأخرجه البخاري في صحيحه (كتاب الرقاق، باب قول الله تعالى: ﴿أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (٤) لِيَوْمٍ عَظِيمٍ (٥) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (٨/ ١١١) ح (٦٥٣١) عن إسماعيل بن أبان، عن عيسى بن يونس به نحوه.","vol":"21","page":569},{"text":"١٢٤٨٩ - حدثنا أبو أمية حدّثنا أبو شيخ الحراني (^١)، والخضر بن محمد (^٢) قالا: حدّثنا عيسى بن يونس بمثله (^٣).\n_________\n(^١) هو عبد الله بن مروان، الحرّاني، سكن بغداد.\n(^٢) ابن شجاع الجزري، أبو مروان الحرّاني.\n(^٣) انظر تخريج الحديث الذي قبله.","vol":"21","page":569},{"text":"١٢٤٩٠ - حدثنا أبو داود الحراني (^١)، وعباس الدوري قالا: حدّثنا يعقوب بن إبراهيم بن سعد، قال: حدثني أبي، عن صالح، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \" ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ يوم القيامة، حتى يغيب أحدهم إلى أنصاف أذنيه في رشحه\" (^٢).\n_________\n(^١) سليمان بن سيف بن يحيى بن درهم الطائي مولاهم الحرانِي الحافظ.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٩٦) ح (٦٠/ ٢٨٦٢ مكرر) عن الحلواني، وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد به نحوه، ولم يسق لفظه، وساقه المصنف تاما، وهذا من فوائد الاستخراج، وقد تقدم تخريج البخاري للحديث انظر تخريج الحديث السابق.","vol":"21","page":570},{"text":"١٢٤٩١ - حدثنا علي بن محمد بن أبي الشوارب القاضي، قال: حدّثنا عبد الله بن عبد الوهاب الحجي (^١)، حدّثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر عن النبي ﷺ قال: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ يوم القيامة في الرشح إلى أنصاف آذانهم\" (^٢).\n_________\n(^١) أبو محمد البصري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٦٦) ح (٢٨٦٢/ ٦٠ مكرر) عن أبي نصر التمار، عن حماد بن سلمة، عن أيوب به نحوه، ولم يسق لفظه، وساقه المصنف تاما، وهذا من فوائد الاستخراج.\nوكذلك من فوائد الاستخراج: إن الحديث ساقه المصنف من طريق حماد بن زيد، عن أيوب، بينما ساقه مسلم من طريق حماد بن سلمة، عن أيوب، وحماد بن زيد أوثق من حماد بن سلمة، قال أبو زرعة: \"حماد بن زيد أثبت من حماد بن سلمة بكثير، أصح حديثا وأتقن\". اهـ وحماد أثبت الناس في أيوب، كما قال ابن معين. =\n\n⦗٥٧١⦘\n= انظر: شرح علل الترمذي (١/ ٤٦٣) و(٢/ ٦٩٩).\nوتقدم تخريج البخاري للحديث، انظر تخريج الحديث رقم (١٢٤٨٨).","vol":"21","page":570},{"text":"١٢٤٩٢ - حدثنا عباس الدوري، حدثنا عارم (^١)، حدّثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (^٢)، حتى إنَّ الرشح ليبلغ أنصاف آذانهم\" (^٣).\n_________\n(^١) محمد بن الفضل السدوسي، أبو النعمان البصري، و\"عارم\" لقبٌ له.\n(^٢) المطففين، الآية: (٦).\n(^٣) انظر الحديث الذي قبله.","vol":"21","page":571},{"text":"١٢٤٩٣ - حدثنا الصائغ (^١) بمكة، حدّثنا عفان ح؛\nوحدثنا عمر بن محمد العمري (^٢) بصنعاء، حدّثنا أبو الوليد (^٣)، قالا: حدّثنا صخر بن جويريه (^٤)، عن نافع، عن ابن عمر قال: قال رسول الله ﷺ: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (^٥)، يوم القيامة، حتى يغيب أحدهم في رشحه إلى أنصاف أذنيه\" (^٦).\n_________\n(^١) محمد بن إسماعيل بن سالم الصائغ الكبير -أبو جعفر البغدادي، نزيل مكة.\n(^٢) أبو حفص. وقد روى عنه المصنف عدة أحاديث، انظر الأحاديث: (٥٨٥٨)، (٦٩٧٢)، (٧٤١٦)، (١٠٦٤٥)، ولم أجد له ترجمة.\n(^٣) هو: هشام بن عبد الملك الباهلي مولاهم أبو الوليد الطيالسي.\n(^٤) البصري، أبو نافع.\n(^٥) المطففين، الآية: (٦).\n(^٦) تقدم تخريجه برقم (١٢٤٨٨) من طرق عن نافع به. =\n\n⦗٥٧٢⦘\n= وهذا الطريق مما زاده المصنف على مسلم، وهذا من فوائد الاستخراج، وقد خرج هذا الطريق أحمد في المسند (١٠/ ٨٣) ح (٥٨٢٣) عن عفان؛\nوابن حبان في صحيحه (١٦/ ٣٢٦) ح (٧٣٣١) من طريق أبي الوليد الطيالسي، كلاهما (عفان، أبو الوليد) عن صخر بن جويرية به.\nوإسناد أحمد على شرط الشيخين.","vol":"21","page":571},{"text":"١٢٤٩٤ - حدَّثنا ابن ناجيه (^١)، حدّثنا سويد (^٢)، حدّثنا حفص بن ميسرة، عن موسى بن عقبة، عن نافع، عن ابن عمر عن رسول الله ﷺ قال: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ يوم القيامة، قال: حتى يغيب أحدهم في رشحه إلى أنصاف أذنيه\" (^٣).\nفي حديث صالح (^٤) وموسى: \"إلى أنصاف أذنيه\" (^٥).\n_________\n(^١) عبد الله بن محمد بن ناجية البربري.\n(^٢) سويد بن سعيد بن سهل الهروي، الحَدثاني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها (٤/ ٢١٩٦) رقم (٢٨٦٢/ ٦٠ مكرر) عن سويد بن سعيد به نحوه، ولم يسق لفظه، وساقه المصنف تاما، وهذا من فوائد الاستخراج.\nوتقدم تخريج البخاري للحديث كما تقدم برقم (١٢٤٨٨).\n(^٤) صالح بن كيسان المدنى الدوسى، وحديثه تقدم برقم (١٢٤٩٠).\n(^٥) في صحيح مسلم: \"إن في حديث موسى بن عقبة وصالح: \"حتى يغيب أحدهم في رشحه إلى أنصاف أذنيه \"اهـ.\nوهذا أنسب، لأن عند البقية: \"يقوم أحدهم في رشحه\" وعندهما: \"حتى يغيب أحدهم في رشحه\". وبهذا اللفظ عند المصنف برقم (١٢٤٩٠) وأما قوله: \"إلى=\n\n⦗٥٧٣⦘\n= أنصاف أذنيه\" عند الجميع بهذا اللفظ.","vol":"21","page":572},{"text":"١٢٤٩٥ - حدثنا الربيع بن سليمان، حدّثنا ابن وهب، قال: أخبرني سليمان بن بلال (^١)، عن ثور بن زيد الديلي، عن أبي الغيث (^٢)، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"يَعْرَق النَّاسُ يوم القيامة حتى يَذْهَبَ عَرَقُهم في الأرض سبعين باعًا، ويُلْجِمُهم ويبلغ آذانهم\" (^٣).\n_________\n(^١) التيمي مولاهم.\n(^٢) سالم المدني مولى ابن مطيع.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة (٤/ ٢١٩٦) ح (٢٨٦٣/ ٦١) عن قتيبة بن سعيد، عن عبد العزيز بن محمد، عن ثور به نحوه.\nوأخرجه البخاري في صحيحه، (كتاب الرقاق، باب قول الله تعالى: ﴿أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (٤) لِيَوْمٍ عَظِيمٍ (٥) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (٨/ ١١١) ح (٦٥٣٢) عن عبد العزيز بن عبد الله، عن سليمان بن بلال به مثله إلا أنه قال: \"ذراعا\".\nفوائد الاستخراج:\n١ - بيان المهمل في ثور، حيث صرح أبو عوانة بأنه: ابن زيد الديلي، وجاء في مسلم مهملا.\n٢ - عند مسلم في صحيحه \"إلى أفواه الناس أو آذانهم\" بالشك، وجاء عند المصنف بالجزم دون الشك.","vol":"21","page":573},{"text":"١٢٤٩٦ - حدثنا أبو أمية، حدّثنا يعقوب بن محمد الزهري (^١)، حدّثنا عبد العزيز بن محمد، حدّثنا ثور بن زيد الديلي ح؛\n\n⦗٥٧٤⦘\nوحدثنا أحمد بن عيسى الخشاب التِّنِّيسِي (^٢)، حدّثنا عمرو بن أبي سلمة (^٣)، عن عبد العزيز بن محمد، عن ثور بن زيد، عن أبي الغيث، عن أبي هريرة أنَّ رسول الله ﷺ قال: \"إن العرق يوم القيامة ليذهب في الأرض سبعين ذراعا، وإنه ليبلغ أفواه الناس، أو إلى آذانهم\" شك ثور (^٤).\n_________\n(^١) المدني.\n(^٢) أَحْمَد بن عِيسَى بن زَيْد اللَخمي الخشاب التِّنّيسيّ.\n(^٣) عمرو بن أبي سلمة التنيسي، أبو حفص، الدمشقي، مولى بني هاشم.\n(^٤) أخرجه الشيخان -كما تقدم في الحديث السابق- من طريقين عن عبد العزيز بن محمد به ولفظ البخاري: \"سبعين ذراعا\" كما عند المصنف، وأما لفظ مسلم \"سبعين باعا\". وقال ابن حجر: \"في رواية الإسماعيلي من طريق ابن وهب عن سليمان بن بلال \"سبعين باعا\" اهـ انظر: فتح الباري لابن حجر (١١/ ٣٩٤).","vol":"21","page":573},{"text":"١٢٤٩٧ - وبإسناده أنَّ النبي ﷺ قال: \"الساعي على الأرملة والمسكين كالمجاهد في سبيل اللّه، أو كالذي يقوم الليل ويصوم النهار\" (^١).\n_________\n(^١) لعلِ إيراد هذا الحديث في هذا الباب من أجل إسناده. وأخرجه المصنف في كتاب الزهد والرقائق ح (١٢٩٨٠) عن أبي الجماهر الحمصي، حدثنا يحيى بن صالح، أخبرنا الدراوردي به مثله.\nوأخرجه مسلم (كتاب الزهد والرقائق، باب الإحسان إلى الأرملة والمسكين واليتيم صحيح مسلم (٤/ ٢٢٨٦) ح (٢٩٨٢/ ٤١) عن عبد الله بن مسلمة بن قعنب، عن مالك، عن ثور بن زيد به نحوه.\nوأخرجه البخاري في صحيحه (كتاب الأدب باب الساعي على المسكين (٩/ ٨) ح (٦٠٠٧) عن عبد الله بن مسلمة به نحوه.","vol":"21","page":574},{"text":"١٢٤٩٨ - حدثنا أبو أمية، حدّثنا منصور بن سلمة (^١)، وأبو الجماهر (^٢)، قالا: حدّثنا عبد العزيز بن محمد بإسناده: \"الساعي … \" بمثله (^٣).\n_________\n(^١) أبو سَلمة الخزاعي البَغْدَادِي.\n(^٢) محمد بن عثمان التنوخى، أبو عبد الرحمن الدمشقى الكفرسوسى، لقبه أبو الجماهر.\n(^٣) انظر الحديث الذي قبله. وسيأتي في الحديث: (١٢٩٨٠) عن أب الجماهر الحمصي، عن يحيى بن صالح، عن الدراوردي به نحوه.","vol":"21","page":575},{"text":"١٢٤٩٩ - وحدثنا أبو محمد الشافعي (^١)، حدّثنا عمي (^٢)، حدّثنا عبد العزيز بن محمد بإسناده مثله: \"أفواه الناس أو إلى آذانهم\" -شك ثور- الحديثين جميعا مثلهما (^٣).\n_________\n(^١) هو: أحمد بن محمد بن عبد الله بن العباس ابن عبد الله بن عثمان بن شافع.\n(^٢) إبراهيم بن محمد بن العباس، المطلبي، أبو إسحاق، المكي، ابن عم الإمام الشافعي.\n(^٣) أخرجه مسلم -كما تقدم في تخريج الحديث (١٢٤٩٥) - عن قتيبة بن سعيد، عن عبد العزيز بن محمد الدراوردي به نحوه.\nوتقدم تخريج البخاري للحديث انظر ح (١٢٤٩٥).","vol":"21","page":575},{"text":"١٢٥٠٠ - أخبرنا محمد بن عبد الحكم (^١)، حدّثنا أبو مسهر (^٢)، حدّثنا يحيى بن حمزة (^٣) ح؛\nوحدثنا السُّلَمي (^٤)، ويزيد بن سنان (^٥) قالا: حدّثنا نعيم بن\n\n⦗٥٧٦⦘\nحماد (^٦)، حدّثنا يحيى بن حمزة ح؛\nوحدثنا الصغاني (^٧)، حدّثنا الحكم بن موسى (^٨)، حدّثنا يحيى بن حمزة، عن عبد الرحمن بن يزيد بن جابر، قال: حدثني سليم بن عامر، قال: حدثني المقداد بن الأسود، قال: سمعت رسول الله ﷺ يقول: \"تُدْنَىَ الشَّمسُ يوم القيامة من الخَلْقِ حتى تكون منهم كمقدار ميل\".\nقال: سليم بن عامر: فوالله ما أدري ما يعني بالميل؟ أَمسافة الأرض؟ أم الميل الذي تُكَحَّل به العين؟\nقال: \"فيكون الناس على قَدَر أعمالهم في العَرَق، فمنهم من يكون إلى كعبيه، ومنهم من يكون إلى ركبتيه، ومنهم من يكون إلى حَقْوَيه، ومنهم من يُلْجِمُهم العَرَق\"، وأشار رسول الله ﷺ بيده إلى فيه (^٩).\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم المصري.\n(^٢) عبد الأعلى بن مُسْهِرٍ الغسَّاني الدمشقي.\n(^٣) ابن واقد الحضرمي، أبو عبد الرحمن الدمشقي البتلهي القاضي.\n(^٤) أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري لقبه حمدان.\n(^٥) ابن يزيد بن الذَّيَّال القرشي الأموي، أبو خالد القزاز.\n(^٦) ابن معاوية الخزاعي المروزي، أبو عبد الله.\n(^٧) محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٨) ابن أبي زهير البغدادي.\n(^٩) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في صفة يوم القيامة -أعاننا الله على أهوالها- (٤/ ٢١٩٦) ح (٢٨٦٤/ ٦٢) عن أبي صالح الحكم بن موسى، عن يحيى بن حمزة به مثله.\nتفرد به مسلم عن البخاري كما في الجمع بين الصحيحين للحميدي (٣/ ٣٥٤) ح (٢٨٢٤).","vol":"21","page":575},{"text":"١٢٥٠١ - حدثنا عباس الدوري، حدّثنا عبد الله بن سنان الخراساني (^١) -ثقة نزل البصرة-، قال حدّثنا عبد الله بن المبارك، حدّثنا\n\n⦗٥٧٧⦘\nعبد الرحمن بن يزيد بن جابر، قال: حدثني سليم بن عامر، قال: حدثني المقداد صاحب رسول الله ﷺ قال: سمعت رسول الله ﷺ يقول: \"إذا كان يوم القيامة أدنيت الشمس من العباد قيد (^٢) ميل أو اثنين (^٣) \".\nقال سليم: لا أدري أي الميلين يعني: مسافة الأرض أو الميل الذي تُكَحَّلُ به العينُ.\nقال: \"فَتَضربهُمُ الشَّمْسُ (^٤)، فيكونون في العرق كقدر أعمالهم: منهم من يأخذه إلى عقبيه، ومنهم من يأخذه إلى ركبتيه، ومنهم من يأخذه إلى حقويه، ومنهم من يلجمه إلجاما\". ورأيت رسول الله ﷺ وهو يشير بيده إلى فيه: يُلْجِمه إلجَامًا\" (^٥).\n_________\n(^١) الهروي، نزيل البصرة، وثقه أبو داود، وقال ابن حبان: مستقيم الحديث. انظر: الثقات=\n\n⦗٥٧٧⦘\n= (٨/ ٣٤٢)، تاريخ بغداد (٩/ ٤٦٩).\n(^٢) جاء في الأصل \"قدر\"، وجاء في حاشية الأصل تصويبه \"قيد\"، وكذلك جاء في جامع الترمذي (٤/ ٥٣١ رقم ٢٤٢١) بلفظ \"قيد\".\n(^٣) هكذا رواه -أيضا- الترمذي في جامعه (٤/ ٥٣١) ح (٢٤٢١) بلفظ: \"ميل أو اثنين\".\n(^٤) وعند الترمذي: \"فَتَصْهَرُهُمُ الشَّمْسُ\" أي: تُذِيبُهُمْ من الصَّهْرِ وهو: الْإِذَابَةُ. انظر: تحفة الأحوذي (٧/ ٨٩).\n(^٥) أخرجه مسلم -كما تقدم في تخريج الحديث السابق- من طريق يحيى بن حمزة، عن عبد الرحمن بن يزيد بن جابر، به نحوه.\nوأخرجه الترمذي في السنن (٤/ ٦١٤) ح (٢٤٢١) عن سويد بن نصر، عن ابن المبارك به نحوه، وقال: \"حديث حسن صحيح\".\nومن فوائد الاستخراج: متابعة ابن المبارك (عند المصنف) ليحيى بن حمزة عند مسلم.","vol":"21","page":576},{"text":"١٢٥٠٢ - حدثنا محمد بن سعيد بن أبان (^١) بجنديسابور قال: حدّثنا الحسين بن عيسى (^٢) [¬*]، أخبرنا ابن المبارك بمثله (^٣).\n_________\n(^١) الجنديسابوري المعروف: ابن جابان.\n(^٢) لم أقف على ترجمته.\n(^٣) تقدم تخريجه برقم (١٢٥٠٠).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٨١/ ب]: (الحسين بن عيسى)، وصوابه: (الحسن بن عيسى)، كما في إتحاف المهرة (١٧٠٠٢)، والحديث على الصواب في حلية الأولياء أبي نعيم (٨/ ١٨٣)، وهو أبو على الحسن بن عيسى بن ماسرجس الماسرجسى النيسابورى، مولى عبد الله بن المبارك، وقد ورد اسمه على الصواب في الموضع التالي من الكتاب: (١٢٤٤٣).","vol":"21","page":578},{"text":"<span data-type='title' id=toc-1534>باب بيان صفة أهل النار وأعمالهم التي بها يدخلونها.</span>","vol":"21","page":579},{"text":"١٢٥٠٣ - حدثنا يونس بن حبيب، حدّثنا أبو داود (^١)، حدّثنا هشام الدستوائي، عن قتادة، عن مطرِّف بن عبد الله بن الشخِّير، عن عياض بن حمار المجاشعي، أنَّ نبي الله ﷺ قال ذات يوم في خطبته: \"ألَا إنَّ ربي -أو إنَّ ربّي ﷿ أمرني أن أعلِّمكم ما جهلتم مما علمني يومي هذا، كلما (^٢) نحلت عبدي حلالا (^٣)، وإني خلقت عبادي حنفاء كلهم، وإنَّهم أتتهم الشياطين، فاجتالتهم (^٤) عن دينهم، وحَرَمتْ عليهم ما أحللتُ لهم، وأمرَتْهم أن يشركوا بي ما لم أنزل به سلطانا، وإنّ الله عَزَّوجَلَّ نظر إلى أهل الأرض؛ فَمَقَتَهُم (^٥) عَرَبَهَم وعَجَمَهم إلا بقايا من أهل\n\n⦗٥٨٠⦘\nالكتاب، وقال: يا محمدُ إنما بعثتك لأبتليك وأبتلي بك، وأنزلت عليك كتابا لا يغسله الماء (^٦) تقرؤه نائما ويقظانًا\" وإن الله أمرني أن أُحَرِّقَ قريشا، فقلت: إذا يَثْلَغُوا (^٧) رأسي فيدعونه خبزة، فقال: \"استخرجهم كما أخرجوك، واغزُهم نُغْزِكَ (^٨)، وأنفق سيُنْفَق عليك، وابعث جيشا نبعث خمسة أمثاله، وقاتل بمن أطاعك مَنْ عصاك\". وقال: \"أهل الجنة ثلاثة: ذو سلطان مقتصد موَفَّق، ورجل رحيم رقيق القلب لكل مسلم وقرب، وفقير عفيف متصدق، وأهل النار خمسة: الضعيف الذي لا زَبَرَ له (^٩) الذين هم فيكم تبعا لا يبتغون (^١٠) أهلا ولا مالا، والخائن الذي لا\n\n⦗٥٨١⦘\nيخفى له طمع، وإن دَقَّ إلا خانه (^١١)، ورجل لا يصبح ولا يمسي إلا وهو يخادعك عن أهلك ومالك\" وذكر \"البخلَ والكذبَ والشِّنْظِيْر (^١٢) (^١٣) الفاحش\" (^١٤).\nقال أبو داود: فحدثنا همام، وقال: كنا عند قتادة فذكرنا\n\n⦗٥٨٢⦘\nهذا الحديث، فقال يونس الهدادي (^١٥) وما كان فينا أحفظ منه: إنَّ قتادة لم يسمع هذا الحديث من مطرف، قال: فعبنا ذلك عليه، قال: فاسألوه فهبناه، وجاء أعرابي، فقلنا للأعرابي: سل قتادة عن خطبة النبي ﷺ عن حديث عياض بن حمار أسمعه من مطرف؟ فقال الأعرابي: يا أبا الخطاب! أخبرني عن خطبة النبي ﷺ يعني حديث عياض أسمعته من مطرف؟ فغضب، فقال: حدثنيه ثلاثة عنه، حدثنيه يزيد بن عبد الله بن الشخير، وحدثنيه العلاء بن زياد العدوي عنه، وذكر ثالثا لم يحفظ همام (^١٦).\n_________\n(^١) هو الطيالسي، والحديث في مسنده (٢/ ٤٠٤) ح (١١٧٥) بهذا الإسناد نحوه.\n(^٢) في صحيح مسلم (٤/ ٢١٩٧) ح (٦٣/ ٢٨٦٥) \"كل مال نحلته\".\n(^٣) قال الإمام النووي ﵀: في الكلام حذف أي قال الله تعالى: كل مالٍ أعطيته عبدًا من عبادي؛ فهو له حلال، والمراد إنكار ما حرموا على أنفسهم من السائبة والوصيلة والحامي وغير ذلك، (شرح صحيح مسلم ١٧/ ٢٨٧).\n(^٤) وَالِاجْتِيَالُ: هو السَّوْقُ، يقال: اجْتَلْتُ من الْإِبِلِ نَاقَةً بمعنى أخرجتها وَأَخَذْتُ في سَوْقِهَا. انظر: الدلائل في غريب الحديث للسرقسطي: (١/ ١٨٢).\n(^٥) المقت: أشد البغض. فالأظهر أنه أراد قبل بعثة النبيّ ﷺ؛ لأن العرب والعجم كانوا على الشرك، كما وقع المعظم أهل العرب أو بعبادة عيسى كما وقع للنصارى أو بعبادة عزير كما وقع لليهود.\nانظر: إكمال المعلم بفوائد مسلم (٨/ ٣٩٤)، تكملة فتح الملهم (١٢/ ١٨١).\n(^٦) قال القاضي عياض: \"يحتمل أن يشير إلى أنه أودعه قلبه، وسهل عليه حفظه، وما فى القلوب لا يخشى عليه الذهاب بالغسل.\nويحتمل أن يريد الإشارة إلى حفظه وبقائه على مر الدهر، فكنى عن هذا بهذا اللفظ\" اهـ انظر: إكمال المعلم بفوائد مسلم (٨/ ٣٩٥).\n(^٧) الثلغ: الشدخ وقال بعضهم هوَ فضخك الشَّيْء الرطب بالشَّيْء الْيَابِس حَتَّى ينشدخ والفضح والثلغ والشدخ شَيْء وَاحِد. والمعنى: \"أَيْ: يَشْدَخُوهُ كَمَا تُشْدَخُ الْخْبْزَةُ\".\nانظر: تفسير غريب ما في الصحيحين البخاري ومسلم (ص: ٤٩٩). شرح السنة للبغوي (١٤/ ٤٠٨).\n(^٨) في مسند الطيالسي (٢/ ٤٠٤) ح (١١٧٥): \"يُغْزَ بِكَ\"، وفي صحيح مسلم: \"نُغْزِكَ\"، وقال النووي في شرحه (١٧/ ١٩٥): \"بضم النون أي: نعينك\"، وقال القاضي البيضاوي في تحفة الأبرار: (٣/ ٣١٦):\" \"و\"نغزك\" من أغزيته: إذا جهزته للغزو، وهيأت له أسبابه\" اهـ. وفي المعجم الكبير (١٧/ ٣٦٠): \"يُعِزِّك الله\".\n(^٩) زبر: مكبَّر الزبير وَهُوَ فِي الصِّفَات الْقوي الشَّديد، وَيُقَالُ: أَسَدٌ زِبِرٌ. إِذَاْ كانَ شَدِيدًا، وهذا في أصل استعمال اللغة، وقال القاضي عياض: \"لَا زبر لَهُ\" أَي لَا عقل لَهُ وَقيل الَّذِي لَيْسَ عِنْده مَا يعْتَمد عَلَيْهِ وَقيل الَّذِي لَا مَال لَهُ. انظر: الفائق في غريب الحديث (٢/ ٢٥٠)، الدلائل في غريب الحديث (٢/ ٥٦٤). مشارق الأنوار على صحاح الآثار (١/ ٣٠٩).\n(^١٠) في صحيح مسلم: \"لا يَتْبَعون\" بالعين المهملة مخفف، ومشدد (يتَّبِعون) من الاتّباع.\nومعنى: لا يبتغون أي لا يطلبون. انظر: شرح النووي (١٧/ ١٩٦).\n(^١١) أي: لا يخفى عليه شيء ما يمكن أن يطمع فيه -وإن دق بحيث لا يكاد يدرك- إلا وهو يسعى في التفحص عنه والتطلع عليه، حتى يجده فيخونه، وهذا هو الإغراق في الوصف بالخيانة. انظر: تحفة الأبرار شرح مصابيح السنة للقاضي البيضاوي (٣/ ٢٥٤).\n(^١٢) هكذا جاء بالعطف هنا، فتكون المذكورات في الحديث ستة، أو يقال: إن \"الشنظير\" تفسير لقوله: \"ورجل لا يصبح ولا يمسي\".\nوجاء بالشك \"أو\" في بعض نسخ صحيح مسلم، -وقال النووي، وهي المشهورة في نسخ بلادنا، ورواية الواو رجحها القاضي عياض وقال: هي رواية جميع شيوخنا. انظر: شرح صحيح مسلم للنووي (١٧/ ٢٩٠) تكملة فتح الملهم (١٢/ ١٨٤).\n(^١٣) الشنظير: السيء الخْلق. انظر: غريب الحديث لابن قتيبة (١/ ٣٠٥)\n(^١٤) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب في صفة يوم القيامة -أعاننا الله على أهوالها- (٤/ ٢١٩٧ - ٢١٩٨) ح (٢٨٦٥/ ٦٣) من طريق معاذ بن هشام، عن أبيه له نحوه. =\n(^١٥) هكذا جاءت نسبته في الأصل، وفي الإتحاف (١٢/ ٦٣٤)، وانظر: تعليق المحقق على هذه النسبة حاشية (٢) \"الهدادي\" بفتح الهاء والألف بين دالين المهملتين مخففتين، هذه النسبة إلى هداد وهو بطن من الأزد، قاله ابن ماكولا. انظر: الأنساب (١٣/ ٣٨٧)، وفي مسند أحمد (٣٠/ ٢٨٤): \" قال همام: قال بعض أصحاب قتادة، ولا أعلمه إلا قال يونس الإسكاف: قال لي: إن قتادة لم يسمع حديث عياض بن حمار، من مطرف\" اهـ والإسكاف: يونس بن أبي الفرات القرشي مولاهم أبو الفرات البصري.\n(^١٦) هذه القصة لم يذكرها مسلم في صحيحه، وفيها بيان سماع قتادة هذا الحديث من ثلاثة، عن مطرف، وجاء في إسناد مسلم في صحيحه \"قال يحيى بن سعيد، قال شعبة، عن قتادة، قال سمعت مطرفا في هذا الحديث\".","vol":"21","page":579},{"text":"١٢٥٠٤ - حدثنا عمار بن رجاء (^١)، قال: حدّثنا أبو داود (^٢)، قال حدّثنا هشام، عن قتادة، عن مطرف، عن عياض بن حمار أنَّ النبي ﷺ\n\n⦗٥٨٣⦘\nقال: \"أهل الجنة ثلاثة: ذو سلطان مقصد (^٣) متصدق موفَّق، ورجل رحيم رقيق القلب بقربى ومسلم، وفقير عفيف متصدق، وأهل النار خمسة\" فذكر إلى قوله \"والشنظير الفاحش\" (^٤).\n_________\n(^١) التغلي، أبو ياسر الأسترالاذي\n(^٢) هو: الطيالسي والحديث في مسنده كما سبق.\n(^٣) كذا في الأصل والسنن الكبرى للبيهقي (١٠/ ٨٧) من طريق يونس بن حبيب، عن أبي داود به. وقال الإمام البيهقي بعد روايته للحديث: أخرجه مسلم في الصحيح من حديث هشام وغيره عن قتادة، وقال: \"ذو سلطان مقسط\" (انظر صحيح مسلم برقم: ٦٨٢٥)، وجاء في مسند الطيالسي \"مقتصد\" وكذا في بعض نسخ السنن الكبرى للبيهقي كما في السنن المطبوع بتحقيق د/ التركي (٢٠/ ٢٤٢).\nوالمقصد: أي المعتدل الذي لا يميل إلى أحد طرفي التفريط والإفراط. انظر النهاية (٤/ ٦٧).\nوالمقتصد: أي الذي لا يسرف في الإنفاق ولا يقتر. انظر: النهاية (٤/ ٦٨).\n(^٤) انظر تخريج الحديث السابق.","vol":"21","page":582},{"text":"١٢٥٠٥ - حدثنا أبو داود الحراني، قال: حدّثنا أبو عمر الحوضي (^١)، قال: حدّثنا همام بن يحيى قال: حدّثنا قتادة، قال حدثني العلاء بن زياد، ويزيد أخو مطرف، ورجلان آخران نسي همام اسمهما أنَّ مطرف بن عبد الله حدثهم أنَّ عياض بن حمار حدثه أنَّه سمع رسول الله ﷺ يقول: في خطبته: \"إنَّ الله ﷿ أمرني أنْ أعلمكم ما جهلتم مما علمني يومي هذا، وانَّ\n\n⦗٥٨٤⦘\nكل مال نحلته عبدي حلالا، وإني خلقت عبادي حنفاء كلهم، وإنما أتتهم الشياطين؛ فاجتالتهم عن دينهم؛ وحرمتْ عليهم ما أحللتُ لهم، وأمرَتْهم أن يشركوا بي ما لم أنزل به سلطانا، وإن الله ﷿ نظر إلى أهل الأرض فمقَتَهم كلهم: عجمهم وعربهم غير بقايا من أهل الكتاب، وقال لي: يا محمدُ إنما بعثتك لأبتليك، وأبتلي بك، وأنزلت عليك كتابا لا يغسله الماء؛ تقرأه يقظانا ونائما، وإن الله ﷿ أمرني أن أحرق قريشا، فقلت: يا رب إذًا يثلغوا رأسي، فيدعوه خبزة، فقال: استخرجهم كما خرجوك واغزهم فسنُغزِّك، وأنفق ينفق عليك، وابعث جيشا؛ نبعث خمسة أمثاله، وقاتل بمن أطاعك من عصاك، قال: وأهل الجنة ثلاثة: إمام مقسط، مُصَدِّقٌ موفَّق (^٢)، ورجل رحيم رقيق القلب لكل ذي قربى ومسلم، ورجل فقير عفيف مُتَصَدِّق، قال: وأهل النار خمسة: رجل خائن لا يخفى له طمع، وإن دَقَّ إلا خانه، ورجل لا يصبح ولا يمسي إلا وهو يخادعك عن أهلك ومالك، والفقير الذي لا زَبَرَ له الذين هم فيكم تبعا لا يبغون أهلا ولا مالا\" قال: فقال رجل يا عبد الله! أمِنَ العرب هو أم من الموالي هو؟ قال: هو التابعة يكون للرجل، فيصيب من خدمه سِفَاحًا غيرَ نكاح، \"والشنظير الفاحش\"، قال: وذكر البخل والكذب.\n\n⦗٥٨٥⦘\nلم يخرج مسلم حديث همام (^٣).\n_________\n(^١) هو حفص بن عمر بن الحارث بن خبرة الأزدي النمري، وهذا هو الصواب -كما في الأصل- ومن تلاميذه: أبو داود الحراني، ومن شيوخه همام بن يحيى (كما في تهذيب الكمال ٧/ ٢٧ - ٢٨).\nوجاء في إتحاف المهرة (١٢/ ٦٣٣) أبو عمر الضرير، ولم يذكر في ترجمة أبي عمر الضرير روايته عن همام، أو أخذ أبي داود الحراني عنه. (انظر: تهذيب الكمال ٧/ ٤٥).\n(^٢) في مسند أحمد (٣٠/ ٢٨٤) ح (١٨٣٤٠): \"مُوقِنٌ\".\n(^٣) أخرجه مسلم -كما تقدم في الحديث السابق- من طريق هشام الدستوائي، عن قتادة به نحوه. ولم يخرجه من طريق همام بن يحيى، عن قتادة، وأخرجه من هذا الوجه الإمام أحمد في المسند (٣٠/ ٢٨٣) ح (١٨٣٤٠) وابن حبان في صحيحه (٢/ ٤٢٢) ح (٦٥٣)، عن عفان، عن همام به نحوه، وسيأتي تخريج المصنف لرواية همام في الحديث الآتي.\nوقوله في الحديث: \"فقال رجل يا عبد الله أمِنَ العرب أم من الموالي هو؟ قال: هو التابعة يكون للرجل، فيصيب من خدمه سِفَاحًا غيرَ نكاح\" زيادة على لفظ مسلم، وهو من فوائد الاستخراج.","vol":"21","page":583},{"text":"١٢٥٠٦ - حدثنا ابن الجنيد الدقاق، حدّثنا عمرو بن عاصم، حدّثنا همام، حدّثنا قتادة قال: حدثني أربعة، عن مطرف بن عبد الله منهم يزيد بن عبد الله أخو مطرف، والعلاء بن زياد العدوي، ورجلين نسيهما همام، عن عياض بن حمار أنه سمع النبي ﷺ يقول: في خطبته: \"إن الله ﷿ أمرني أن أعلمكم ما جهلتم\" وذكر الحديث بطوله (^١).\n_________\n(^١) انظر: تخريج الحديث السابق.","vol":"21","page":585},{"text":"١٢٥٠٧ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أبي حدّثنا يحيى بن سعيد، قال: حدّثنا هشام الدستوائي، قال: حدّثنا قتادة، عن مطرف، عن عياض بن حمار أنَّ رسول الله ﷺ خطب ذات يوم، فقال في خطبته\" وذكر الحديث بطوله (^١).\n\n⦗٥٨٦⦘\nقال يحيى بن سعيد: حدّثنا شعبة، عن قتادة، قال: سمعت مطرفا (^٢) في هذا الحديث (^٣).\n_________\n(^١) أخرجه مسلم -كما تقدم برقم (١٢٥٠٣) - من طريق معاذ بن هشام، عن أبيه هشام الدستوائي به نحوه. =\n\n⦗٥٨٦⦘\n= وأخرجه الإمام أحمد في المسند (٢٩/ ٣٢) ح (١٧٤٨٤) عن يحيى بن سعيد بهذا الإسناد.\n(^٢) في الأصل: مطرف -بالرفع، والتصويب تقتضيه اللغة.\n(^٣) هكذا علقه المصنف، والإمام مسلم، ووصله أبو عوانة في الحديث الذي بعده -وليس فيه تصريح قتادة بالسماع من مطرف- والإمام أحمد في المسند (٢٩/ ٣٥) ح (١٧٤٨٥)، وفيه تصريح قتادة بالسماع من مطرف.\nوفي المسند: حدثنا يحيى بن سعيد، حدثنا \"سعيد\"، بدل: \"شعبة\".\nوفي نسخة من المسند: \"شعبة\" كما أفاد المحقق في الحاشية، وهو الصواب كما في إسناد أحمد في إتحاف المهرة (١٢/ ٦٣٥) وهو يوافق بما عند المصنف. وكذلك أَخرجه الطبراني في الكبير (١٧/ ٣٦١) ح (٩٩٤) عن عبد الله بن أحمد به. وقال: \"شعبة\" وهو أولى أن يثبت في المسند. -والله أعلم-.","vol":"21","page":585},{"text":"١٢٥٠٨ - حدثني محمد بن إسحاق السراج (^١)، حدّثنا عبد الرحمن بن بشر (^٢)، قال: حدّثنا يحيى بن سعيد، حدّثنا شعبة، عن قتادة، عن مطرف، عن عياض بن حمار عن النبي ﷺ قال: \"أوحي إليّ\" وذكر الحديث (^٣).\n_________\n(^١) هو: ابن إبراهيم بن مهران، أبو العباس الثقفي مولاهم، صاحب المسند الكبير.\n(^٢) العبدي، أبو محمد النيسابوري.\n(^٣) انظر: تخريج الحديث السابق ولم يخرج مسلم حديث شعبة، عن قتادة. وأخرجه الطبراني في الكبير (١٧/ ٣٦١) ح (٩٩٤) عن عبد الله بن أحمد بن حنبل، عن أبيه، عن يحيى بن سعيد، عن شعبة، عن قتادة، به نحوه. وهو في المسند كما تقدم (٢٩/ ٣٥).","vol":"21","page":586},{"text":"١٢٥٠٩ - حدثنا أبو جعفر أحمد بن سعيد الدارمي (^١)، قال: حدثنا علي بن الحسين بن واقد (^٢)، قال: حدَّثنا أبي الحسين (^٣)، عن مطر (^٤)، قال: حدثني قتادة، عن مطرف بن عبد الله بن الشخير، عن عياض بن حمار أخي بني مجاشع أنَّ النبي ﷺ خطبهم، فقال: \"إنَّ الله ﷿ أوحى إلي أنْ تواضعوا حتى لا يَفْخَرَ أحدٌ على أحدٍ\" (^٥).\n_________\n(^١) أحمد بن سعيد بن صخر الدارمي، أبو جعفر السَّرَخْسي.\n(^٢) على بن الحسين بن واقد القرشي، أبو الحسن، ويمال أبو الحسين، المروزي.\n(^٣) الحسين بن واقد المروزي، أبو عبد الله، مولى عبد الله بن عامر بن كريز، القرشي.\n(^٤) هو: بن طَهْمَان الورَّاق، أبو رجاء السلمي مولاهم، الخراسانِي.\n(^٥) أخرجه مسلم في صحيحه، كتاب الجنة وصفة نعيمها، باب صفة يوم القيامة (٤/ ٢١٩٨) ح (٢٨٦٥/ ٦٤) من طريق الفضل بن موسى، عن الحسين بن واقد به.","vol":"21","page":587},{"text":"١٢٥١٠ - حدثنيه عثمان بن خرزاذ (^١)، حدّثنا الدارمي (^٢) بهذا الحديث وزاد: \"ولا يَبْغِي أحدٌ على أحدٍ\" (^٣).\nرواه مسلم عن أبي عمَّار، عن الفضل بن موسى، عن الحسين، عن مطر (^٤).\n_________\n(^١) عثمان بن عبد الله بن محمد بن خرزاذ، أبو عمرو البصري الحافظ.\n(^٢) هو أبو جعفر أحمد بن سعيد الدارمي.\n(^٣) لعله سمع أبو عوانة أولا بالواسطة، ثم سمع من الدارمي مباشرة فرواه بالوجهين. والله\n(^٤) صحيح مسلم، كتاب الجنة وصفة نعيمها، باب في صفة يوم القيامة -أعاننا الله على أهوالها- (٤/ ٢١٩٧ - ٢١٩٨) ح (٢٨٦٥/ ٦٤).","vol":"21","page":587},{"text":"١٢٥١١ - حدثنا إسحاق بن إبراهيم الصنعاني (^١)، أخبرنا\n\n⦗٥٨٨⦘\nعبد الرزاق (^٢)، أخبرنا معمر، عن قتادة، عن مطرف بن عبد الله بن الشخير، عن عياض بن حمار المجاشعي، قال: قال رسول الله ﷺ: \"إنَّ الله ﷿ أمرني أنْ أعلمكم ما جهلتم مما علمني يومي هذا، وإنّه قال: إنَّ كلَّ مال نحلته عبادي، فهو لهم حلال، وإني خلقت عبادي حنفاء، كلهم، فأتتهم الشياطين؛ فاجتالتهم عن دينهم، وحرمتْ عليهم ما أحللت لهم، وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا، وإنَّ الله ﷿ نظر إلى أهل الأرض فمقتهم عربهم وعجمهم إلا بقايا من أهل الكتاب، وإن الله أمرني أن أحرق قريشا، فقلت: يا رب! إنهم إذًا يثلغوا رأسي حتى يدعوه خبزة، فقال: إنما بعثتك لأبتليك وأبتلي بك، وقد أنزلت عليك كتابا لا يغسله الماء، تقرأه في المنام واليقظة، فاغزهم نغزِّك، وانفق ينفق عليك، وابعث جيشا نُمْدِدْكَ بخمسة أمثالهم، وقاتل بمن أطاعك من عصاك، ثم قال: أهل الجنة ثلاثة: إمام مقسط، ورجل رحيم رقيق القلب لكل ذي قربى ومسلم، ورجل غني عفيف متصدق، وأهل النار خمسة الضعيف الذي لا زَبَرَ له الذين هم فيكم تَبَعًا لا يبتغون بذلك أهلا ولا مالا، ورجل إنْ أصبح أصبح يخادعك عن أهلك ومالك، ورجل لا يخفى له طمع، وإن دقَّ إلا ذهب به، والشنظير الفاحش\"، قال: فذكر البخل والكذب (^٣).\n\n⦗٥٨٩⦘\nمن هنا لم يخرجاه.\n_________\n(^١) هو الدبري.\n(^٢) ابن همام الصنعاني والحديث في المصنف (١١/ ١٢٠) ح (٢٠٠٨٨) بهذا الإسناد نحوه.\n(^٣) أخرجه مسلم (كتاب الجنة وصفة نعيمها، باب في صفة يوم القيامة -أعاننا الله على=\n\n⦗٥٨٩⦘\n= أهوالها- (٤/ ٢١٩٧ - ٢١٩٨) ح (٢٨٦٥/ ٦٣). من طريق هشام الدستوائي، وسعيد بن أبي عروبة، ومطر الوراق، ثلاثتهم عن قتادة به نحوه.\nومن هذا الوجه من رواية معمر، عن قتادة لم يخرجه مسلم.\nوأخرجه الطبراني الكبير (١٧/ ٣٥٨) ح (٩٨٧) عن الدبري به نحوه، وهو في المصنف لعبد الرزاق (١١/ ١٢٠).\nوأخرجه النسائي في الكبرى، (كتاب فضائل القرآن، باب قراءة القرآن على كل الأحوال (٧/ ٢٧٨) ح (٨٠١٦) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر به نحوه.","vol":"21","page":587},{"text":"١٢٥١٢ - ز- حدثنا ابن الجنيد (^١)، حدّثنا شبابة (^٢)، حدّثنا المغيرة بن مسلم (^٣)، عن مطر الوراق، عن مطرف بن عبد الله بن الشخير، عن عياض بن حمار، قال: قال رسول الله ﷺ: \"إنَّ الله ﷿ أمرني أنْ أعلمكم ما جهلتم مما علمني ربي يومي هذا\" وذكر الحديث (^٤).\n_________\n(^١) محمد بن أحمد بن الجنيد الدقاق البغدادي، أبو جعفر.\n(^٢) ابن سوّار أبو عمرو المدائني.\n(^٣) المغيرة بن مسلم القسملى، أبو سلمة السراج المدائنى. \"صدوق\" كما في تقريب التهذيب (ص: ٩٦٦) (ت: ٦٨٥٠).\n(^٤) أخرجه المحاملي في أماليه (رواية ابن مهدي الفارسي ص: ١٥٢) ح (٢٩٢) - ومن طريقه الخطيب في تاريخ بغداد (٩/ ٤٧١) ح (٤٥٢٤) - عن زكريا بن يحيى المكفوف، عن شبابة بن سوار قال: حدَّثَنِي الْمُغِيرَةُ عَنْ مَطَرٍ عَنْ مُطَرِّفِ بن الشِّخِّيرِ … به نحوه.\nوقد أخرجه مسلم -كما تقدم- من طريق الحسين بن واقد، عن مطر الوراق عن قتادة، عن مطرف به. =\n\n⦗٥٩٠⦘\n= تنبيه: هكذا في الأصل في إسناد المصنف لم يذكر قتادة بين مطر ومطرفت بن عبد الله، وكذلك جاء في إسناد المحاملي في أماليه، والخطيب في تاريخه.\nوجاء إسناد المصنف في إتحاف المهرة (١٢/ ٦٣٤) \"المغيرة بن مسلم، عن مطر الوارق، عن قتادة، عن مطرف به\" ولعل إثبات قتادة في الإسناد أقرب إلى الصواب، والله أعلم.","vol":"21","page":589},{"text":"١٢٥١٣ - ز- حدثنا ابن الجنيد، وعبيد بن شريك (^١) قالا: حدثنا حدّثنا أحمد بن محمد بن أيوب (^٢)، حدّثنا إبراهيم بن سعد (^٣)، عن محمد بن إسحاق، عن ثور بن يزيد (^٤)، عن يحيى بن جابر (^٥)، عن عبد الرحمن بن عائذ الأزدي (^٦) - وكان عبد الرحمن من حملة العلم يطلبه من أصحاب النبي ﷺ- أنَّ عبد الرحمن حدثه عن عياض بن حمار المجاشعي أنَّ النبي ﷺ قال لهم يوما: \"ألا أحدثكم ما حدّثني الله في الكتاب إنَّ الله خلق آدم وبنيه حنفاء مسلمين\"، وذكر الحديث (^٧).\n\n⦗٥٩١⦘\nإلى هنالم يخرجاه.\n_________\n(^١) عُبيد بن عبد الواحد بن شَريك البزَّار، أبو محمد البغدادي.\n(^٢) البغدادي أبو جعفر الورّاق المعروف بصاحب المغازي.\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري القرشي.\n(^٤) ثور بن يزيد أبو خالد الحمصي ثقة ثبت كما في تقريب التهذيب (ص: ١٩٠) (ت: ٨٦١).\n(^٥) يحيى بن جابر بن حسان بن عمرو الطائي، أبو عمرو الحمصى القاضى\n(^٦) عبد الرحمن بن عائذ الأزدى الثمالى. \"ثقة\" كما في تقريب التهذيب (ص: ٥٨٤) (ت: ٣٩١٠).\n(^٧) أخرجه ابن عبد البر في التمهيد (١٨/ ٧٣) من طريق عبيد بن عبد الواحد، عن أحمد بن محمد بن أيوب، به نحوه.\nوأخرجه الطحاوي في شرج مشكل الآثار (١٠/ ٧) ح (٣٨٧٨) عن هارون بن=\n\n⦗٥٩١⦘\n= أبي عيسى، عن محمد بن إسحاق، قال: وحدثني ثور بن يزيد، به.\nوهارون بن أبى عيسى الشامي (كاتب محمد بن إسحاق) قال ابن حجر: مقبول كما في التقريب (ص: ١٠١٥) (ت: ٧٢٣٧).\nوأخرجه الطبراني في الكبير (١٧/ ٣٦٣) ح (٩٩٧) زياد بن عبد الله البكائي؛ وابن عساكر في تاريخ دمشق تاريخ دمشق (٣٤/ ٤٥١) من طريق سلمة بن الفضل، كلاهما (البكائي وسلمة بن الفضل) عن محمد بن إسحاق، به، وفي تاريخ دمشق: محمد بن إسحاق قال فحدثني ثور.\nوإسناد المصنف حسن، وقد صرح ابن إسحاق بالتحديث عند الطحاوي، وابن عساكر كما سبق.","vol":"21","page":590},{"text":"١٢٥١٤ - حدثنا جعفر بن محمد الجنديسابوري (^١)، حدّثنا عبد الله بن رُشَيْد (^٢)، حدّثنا أبو عبيدة مجاعة بن الزبير (^٣)، عن قتادة، عن مطرف عن عياض بن حمار قال: \"خطبنا رسول الله ﷺ فأطال الخطبة، فقال: إني أمرت أن أعلمكم من دينكم ما تجهلون، وإنَّ الله ﷿ يقول: إني خلقت عبادي حنفاء\" وذكر الحديث (^٤).\n_________\n(^١) لعله جعفر بن محمد بن موسى أبو محمد الأعرج النيسابوري، وهو ثقة، وثقه الدارقطني والخطيب وغيرهما. (انظر: تاريخ بغداد ٧/ ٢٠٣)، وتقدم عند المصنف برقم (٤٤٥٨)، قال حدثني جعفر النيسابوري، فلعله هو المراد هنا والله أعلم.\n(^٢) في إتحاف المهرة: \"عبد الله بن أسيد\" وهو خطأ ظاهر. وعبد الله بن رُشَيد هو: أبو عبد الرحمن الجنديسابوري.\n(^٣) مجاعة -بضم الميم وتشديد الجيم- بن البير العتكي الأزدي، انظر: المغنى في الضبط/ ص/ ٢٢١١.\n(^٤) أخرجه مسلم في صحيحه -كما تقدم في تخريج حديث رقم (١٢٥٠٣) -من طرق عن قتادة به.=\n\n⦗٥٩٢⦘\n= ومن هذا الوجه من رواية مجاعة بن الزبير، عن قتادة أخرجه الشجري في أماليه (١/ ١٧١) ح (٦٤٤) بإسناده إلى الطبراني، عن السري بن سهل، عن عبد الله بن رشيد به نحوه.\nوفيه شيخ الطبراني: السري بن سهل الجنديسابوري: قال البيهقي: لا يحتجّ به (السنن الكبرى: ٦/ ١٠٨).\nوفي إسناد المصنف عبد الله بن رُشيد، وشيخه مجاعة بن الزبير كلاهما متكلم فيه أما عبد الله بن رُشيد: قال أبو عوانة \"كان ثقة\". قال ابن حبان: مستقيم الحديث، وقال البيهقي: لا يحتج به. انظر: مستخرج أبي عوانة ح (٧٤٨٤). والثقات (٨/ ٣٤٣)، ولسان الميزان (٣/ ٣٣٩).\nوأما مجاعة بن الزبير: قال أحمد: \"لم يكن به بأس في نفسه\". وضعفه الدارقطني. وقال ابن عدي: هو ممن يحتمل ويكتب حديثه.\nانظر: الجرح والتعديل (٨/ ٤٢٠)، والضعفاء الكبير (٤/ ٢٥٥)، والكامل (٦/ ٤٢٧)، والميزان (٣/ ٤٣٧) ولسان الميزان (٥/ ٢٤).","vol":"21","page":591},{"text":"<span data-type='title' id=toc-1535>أبواب فى عذاب القبر وفتنته، وما يقاسي الميت في قبره.</span>","vol":"21","page":593},{"text":"<span data-type='title' id=toc-1536>باب صفة العرض على الميت في قبره، والدليل على أنه يعذب فيه حتى يبعث.</span>","vol":"21","page":593},{"text":"١٢٥١٥ - حدثنا محمد بن حيويه، قال: حدثنا القعنبي، ومطرف، عن مالك ح؛\nوحدثنا محمد بن إسماعيل الترمذي، حدّثنا القعنبي، عن مالك، عن نافع، عن ابن عمر أنَّ رسول الله ﷺ قال: \"إنَّ أحدكم إذا مات عُرِضَ عليه مَقْعَده بالغداة والعشي، إنْ كان من أهل الجنة فمن أهل الجنة، وإن كان من أهل النَّار، فمن أهل النار، فيقال: هذا مقعدك حتى يبعثك الله يوم القيامة\" (^١).\n_________\n(^١) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة والنار عليه (٤/ ٢١٩٩) ح (٢٨٦٦/ ٦٥) عن يحيى بن يحيى، قال قرأت على مالك به مثله، وساق المصنف طرقا للحديث عن مالك، ولعل هذا من فوائد الاستخراج.\nوأخرجه البخاري في صحيحه (كتاب الجنائز، باب الميت يعرض عليه مقعده بالغداة والعشي (٢/ ٩٩) ح (١٣٧٩) عن إسماعيل، عن مالك به مثله.","vol":"21","page":593},{"text":"١٢٥١٦ - حدثنا أبو أميَّة، حدّثنا سليمان بن حرب، وعارم (^١) قالا: حدّثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر عن النبي ﷺ قال:\n\n⦗٥٩٤⦘\n\"إنَّ أحدَكم إذا مات عُرض عليه مقعدُه بالغداة والعشي؛ إنْ كان من أهل الجنَّة فمن أهل الجنة؛ وإنْ كان من أهل النَّار فمن أهل النار، فيقال: هذا مقعدك حتى تُبعث\" (^٢).\n_________\n(^١) محمد بن الفضل السدوسي، أبو النعمان البصري، و\"عارم\" لقبٌ له.\n(^٢) أخرجه مسلم في صحيحه من طريق مالك، عن نافع به، كما تقدم في تخريج الحديث السابق. وهذا الوجه من رواية حماد بن زيد، عن أيوب، عن نافع، لم يخرجه مسلم، وأخرجه البخاري في صحيحه (كتاب الرقاق، باب سكرات الموت، (٨/ ١٠٧) ح (٦٥١٥) عن أبي النعمان عارم به مثله.","vol":"21","page":593},{"text":"١٢٥١٧ - حدثنا السلمي (^١)، حدّثنا أحمد بن يونس ح؛\nوحدثنا أبو حميد العَوَهي (^٢)، حدّثنا عبيد بن جَنَّاد (^٣)، قالا حدّثنا الليث بن سعد، عن نافع، عن ابن عمر، عن النَّبي ﷺ قال: \"إنَّ أحدَكم إذا مات عُرض عليه مقعدُه بالغداة والعشي، إنْ كان من أهل الجنَّة، فمن أهل الجنة، وإنْ كان من أهل النَّار فمن أهل النار، فيقال: هذا مقعدك، حتى يبعثه الله يوم القيامة\" (^٤).\n_________\n(^١) أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري لقبه حمدان.\n(^٢) العَوَهي: بفتح العين المهملة والواو، كسر الهاء، نسبة إلى \"العَوَه\" بطن من العرب.\nوهو: أحمد بن محمد بن المغيرة بن سيَّار الحمصي. الأنساب للسمعاني (٩/ ٩٢)\n(^٣) جناد -بالجيم، والنون المشددة، وآخره دال مهملة-، وعبيد بن جناد مولى بني جعفر بن كلاب، حلي، توفي (٢٣١) هـ.\nانظر: الإكمال (٢/ ٤٤)، تكملة الإكمال لابن نقطة (٢/ ١٠).\n(^٤) أخرجه مسلم في صحيحه -كما تقدم- من طريق مالك عن نافع. انظر: ح (١٢٥١٥). =\n\n⦗٥٩٥⦘\n= ولم يخرجه من هذا الوجه من رواية الليث بن سعد، عن نافع، وأخرجه البخاري في صحيحه، كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة (٤/ ١١٧) ح (٣٢٤٠) عن أحمد بن يونس به نحوه، ولم يذكر: \"حتى يبعثه الله يوم القيامة\".","vol":"21","page":594},{"text":"١٢٥١٨ - حدثنا محمد بن مهل، قال: حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر قال قال رسول الله ﷺ: \"إذا مات الرجل عُرض عليه مقعدُه بالغداة والعشي، إنْ كان من أهل الجنة فالجنة، وإنْ كان من أهل النار فالنار\". قال: ثمّ يقال له: \"هذا مقعدك الذي تُبْعَث إليه يوم القيامة\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه، كتاب الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة والنار عليه (٤/ ٢١٩٩) ح (٢٨٦٦/ ٦٦) عن عبد بن حميد، عن عبد الرزاق به مثله.","vol":"21","page":595},{"text":"١٢٥١٩ - حدثنا قربزان عبد الرحمن بن محمد بن منصور البصري، حدثنا يحيى بن سعيد القطان، حدَّثنا عبيد الله بن عمر ح؛\nوحدثنا أبو عبد الله السِّخْتياني (^١)، حدّثنا ابن أبي شيبة، حدّثنا ابن نمير، حدّثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ نحوه.\n_________\n(^١) السَّخْتِيَانِي: نسبة إلى عمل السَّخْتيان وبيعها، وهي الجلود الضأنية ليست لأدم.\nانظر: الأنساب (٧/ ٥٣).\nوهو: إسحاق بن إبراهيم السختيانِي الجرجانِي، صرَّح المصنِّف باسمه في موضعين في المستخرج، أولهما في كتاب الأيمان، ح (٦٣٥٠) والثاني في كتاب المناقب، ح (١٠٤٤١).\nوفي إتحاف المهرة لابن حجر (٩/ ١٩٢) ح (١٠٨٦٣): \"أبو عبد الله السجستاني\" وهو خطأ.","vol":"21","page":595},{"text":"١٢٥٢٠ - حدثنا عباس الدوري، حدّثنا عبيد الله بن موسى، حدثنا سفيان الثوري، عن عبيد الله بن عمر، عن نافع، عن ابن عمر أنّ النبي ﷺ قال: \"ما من صباح إلا يُعْرض على أهل القبور مقاعدُهم من الجنة والنار\" (^١).\n_________\n(^١) تقدم تخريجه برقم (١٢٥١٥) بلفظ مقارب، وفائدة الاستخراج: رواية المصنف لهذا الحديث، عن نافع، من طريق ثقات أصحابه المتقنين كمالك وأيوب وعبيد الله بن عمر.\nوالحديث أخرجه أبو نعيم في الحلية (٧/ ١٣٧) عن أحمد بن القاسم بن الريان، ثنا محمد بن يونس، ثنا عبيد الله بن موسى به بنحو لفظ المصنف. وقال أبو نعيم: \"عزيز من حديث الثوري، حدث به عثمان بن أبي شيبة، عن عبيد الله، ورواه قبيصة، عن سفيان وزاد: \"ما دامت الدنيا\". وتفرد بهذه الزيادة. رواه أبو زرعة\" اهـ\nوشيخ أبي نعيم: أحمد بن القاسم بن الريان، ضعفه الدارقطني كما في ميزان الاعتدال (١/ ١٢٨). ومحمد بن يونس هو الكديمي \"ضعيف\" كما في تقريب التهذيب (ص: ٩١٢) (ت: ٦٤١٩).\nفتبين أن إسناد أبي نعيم ضعيف، ولكنه متابع بإسناد المصنف.","vol":"21","page":596},{"text":"<span data-type='title' id=toc-1537>باب بيان سماع البهائم عذاب القبر، وأنَّ ابن آدم لا يسمعه.</span>","vol":"21","page":597},{"text":"١٢٥٢١ - حدثنا إسماعيل بن إسحاق القاضي (^١)، حدّثنا علي بن المديني، حدّثنا عبد الأعلى بن عبد الأعلى (^٢)، حدّثنا الجريري (^٣)، عن أبي نضرة (^٤)، عن أبي سعيد، عن زيد بن ثابت أنَّ النبي ﷺ أقبل علينا بوجهه؛ فقال: \"تعوَّذوا بالله من عذاب النار\"، قلنا: نعوذ بالله من عذاب النّار، قال: \"تعوّذوا بالله من الفتن ما ظهر منها، وما بطن\"، قلنا: نعوذ من الفتن ما ظهر منها وما بطن، قال: \"تعوَّذوا بالله من فتنة الدّجّال\"، قلنا: نعوذ بالله من فتنة الدّجّال (^٥).\nرواه مؤمل بن هشام (^٦)، عن ابن علية (^٧)، عن الجريري (^٨).\n_________\n(^١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي مولاهم البصري.\n(^٢) عبد الأعلى بن عبد الأعلى القرشي البصري السامي.\n(^٣) سعيد بن إياس الجريرى، أبو مسعود البصري.\n(^٤) المنذر بن مالك بن قطعة العبدى.\n(^٥) أخرجه مسلم في الصحيح (كتاب الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر، والتعوذ منه (٤/ ٢١٩٩) ح (٦٧/ ٢٨٦٧) من طريق يحيى بن أيوب، وأبي بكر بن أبي شيبة كلاهما، عن ابن عليّة، عن سعيد الجريري به نحوه.\n(^٦) مؤمل بن هشام اليشكري، أبو هشام البصري، ختن إسماعيل ابن علية.\n(^٧) إسماعيل بن إبراهيم بن مقسم الأسدي مولاهم أبو بشر البصري، المعروف بابن علية.\n(^٨) لم أقف على رواية مؤمل بن هشام، عن ابن علية. وقد تقدمت رواية ابن علية موصولة=\n\n⦗٥٩٨⦘\n= -كما سبق قريبا-.","vol":"21","page":597},{"text":"١٢٥٢٢ - حدثنا يحيى بن أبي طالب (^١)، حدّثنا عبد الوهاب بن عطاء (^٢)، أخبرنا سعيد بن أبي عروبة، عن قتادة، عن أنس بن مالك، أنَّ نبي الله ﷺ دخل حائطًا لبني النجار (^٣)، فسمع صوتا ففزع، فقال: \"من أصحاب هذه القبور؟ \" قالوا: يا نبي الله: ناسٌ ماتوا في الجاهلية، قال: \"تعوذوا بالله من عذاب القبر، وفتنة الدّجِّال\" قالوا: وما ذاك يا رسول الله؟ قال: \"إن هذه الأمة تُبْتَلَى في قبورها وإنَّ المؤمنَ إذا وُضع في قبره، أتاه ملكٌ فسأله: ما كنتَ تعبد؟ فإن هداه الله قال: كنت أعبد الله، قال: فيقال له: ما كنتَ تقول في هذا الرجل؟ فيقول: هو عبد الله ورسوله، فما يُسْأَل عن شيء غيرها. فينطلق به إلى بيت كان له في النار، فيقال: هذا بيتك كان في النار، ولكن الله ﷿ عصمك ورحمك، فأبدلك الله به بيتًا في الجنة، فيقول: دعوني حتى أذهب فأُبَشِّر أهلي،\n\n⦗٥٩٩⦘\nفيقال له: اسكن.\nوإنَّ الكافر إذا وُضِع في قبره أتاه ملكٌ يَنْتَهره؛ فيقول له: ماكنتَ تعبد؟ فيقول: لا أدري؛ فيقال له: لا دَرَيَتَ ولا تَلَيْتَ (^٤)؛ فيقول: ماذا كنت تقول في هذا الرجل؟ فيقول: كنت أقول ما يقول النَّاس، فيضربه بمطراق من حديد بين أذنيه؛ فيصيح صيحة يسمعها الخلائقُ غيرَ الثقلين\" (^٥).\n_________\n(^١) يحيى بن جعفر بن عبد الله بن الزِّبْرِقان، أبو بكر البغدادي.\n(^٢) الخفاف العجلي مولاهم، أبو نصر، تُكُلِّم فيه، ووصف بالتدليس، وقد صرَّح بالتحديث، وهو من أعلم الناس بحديث سعيد بن أبي عروبة. انظر: تهذيب التهذيب (٦/ ٤٥٢).\n(^٣) النجار هو: تيم الله بن ثعلبة بن عمرو بن الخزرج. وبنو النّجّار بطون. وهم: بنو مالك بن النجار؛ وبنو عدي بن النجار؛ وبنو مازن بن النجار؛ وبنو دينار بن النجار. وسمي النجار، لأنه ضرب رجلًا اسمه العتر بقدوم فنجره. ومنهم: سلمى أم عبد المطلب جد النبي ﷺ. انظر: جمهرة أنساب العرب لابن حزم (١/ ٤٧٢)\n(^٤) وَلَا تليت: معناه لَا تَلَوت أَي لَا قَرَأت من تَلا يَتْلُو إِنَّما قيل تليت ليزدوج الْكَلَام كَمَا قَالُوا الغدايا والعشايا. أَي لم تدر وَلم تتل أَي لم تنْتَفع بدرايتك وتلاوتك كَمَا قَالَ تَعَالَى: ﴿فَلَا صَدَّقَ وَلَا صَلَّى﴾. انظر: غريب الحديث لابن الجوزي (١/ ١١١)، ومشارق الأنوار على صحاح الآثار (١/ ١٢١).\nوقال الخطابي: \"ولا تليت\". هكذا يقول المحدثون. والصواب: \"ولا ائْتَلَيْتَ\"، تقديره: افتعلت، أي لا استطعت. من قولك: ما ألوت هذا الأمر وما استطعته. استطعتُهُ. إصلاح غلط المحدثين (ص: ٦٩).\n(^٥) أخرجه مسلم (كتاب الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة والنار عليه (٤/ ٢٢٠١) ح (٢٨٧٠/ ٧٢) عن عمرو بن زرارة، عن عبد الوهاب بن عطاء به ولم يسق لفظ حديث سعيد بن أبي عروبة كاملا.\nوأخرجه البخاري في صحيحه، (كتاب الجنائز، باب ما جاء في عذاب القبر (٢/ ٩٨) ح (١٣٧٤) عن عياش بن الوليد، عن عبد الأعلى، عن سعيد به مختصرا.\nفيه من فوائد الاستخراج بيان بعض المتن المحال به على المتن المحال عليه، حيث ساق مسلم بعضه من طريق سعيد بن أبي عروبة، ثم أحال بقيته على ما أورده من حديث شيبان بن عبد الرحمن، وساقه المصنف تاما.","vol":"21","page":598},{"text":"١٢٥٢٣ - حدثنا موسى بن هارون أبو عيسى الطوسى المحتسبي ببغداد، حدثنا الحسين بن محمد المروروذي، حدثنا شيبان بن عبد الرحمن (^١)، عن قتادة (^٢)، قال: قال أنس بن مالك، قال النبي ﷺ: \"إنَّ العبد إذا وُضع فى قبرِه وتولَّى عنه أصحابُه، إنَّه ليسمعُ قَرْعَ نِعالهم (^٣)، قال: يأتيه مَلَكان فيُقعدانه، فيقولان له: ما كنتَ تقول فى هذا الرجل؟ قال: فأمّا المؤمن فيقول: أشهد أنَّه عبد الله ورسوله، قال: فيُقال له: انظر إلى مقعدِك من النَّار، قد أبدلك الله به مقعدَك من الجنَّةِ، فقال نبيُّ الله ﷺ: فيراهما جميعًا\".\nقال قتادة: \"وذُكر لنا أنَّه يُفسح له فى قبره سبعون ذراعًا، ويُملأ عليه خَضِرًا إلى يوم يُبعثون\" (^٤).\n_________\n(^١) شيبان بن عبد الرحمن النحوي أبو معاوية البصري.\n(^٢) قتادة بن دعامة بن قتادة السدوسي البصري.\n(^٣) أي: خفقها وضربها بالأرض. والقرع فى الأصل: الضرب. انظر: مشارق الأنوار (٢/ ١٨٠)، النهاية (٤/ ٤٤).\n(^٤) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٠/ حديث رقم ٧٠) من طريق شيبان بن عبد الرحمن، به.","vol":"22","page":5},{"text":"١٢٥٢٤ - حدثنا أبو غسَّان مالك بن يحيى الهَمْداني الدّميري، حدثنا عبد الوهاب بن عطاء (^١)، حدثنا سعيد بن أبي عروبة، عن قتادة، عن\n\n⦗٦⦘\nأنس بن مالك، أنّ نبيَ الله ﷺ قال: \"إنَّ العبد إذا وُضع فى قبرِه وتولَّى عنه أصحابه، إنَّه يسمع صوتَ نِعالهم، فيأتيه مَلكان، فيقولان له: ما كنتَ تقول فى هذا الرجل؟ -يعني: محمدًا- قال: فأما المؤمن فيقول: أشهد أنَّه عبد الله ورسوله، فيقال له: انظر إلى مقعدك فى النار، قد أبدلك الله مقعدًا فى الجنَّةِ. قال رسول الله ﷺ: فيراهما جميعًا\" (^٢).\n_________\n(^١) عبد الوهاب بن عطاء الخفاف أبو نصر العجلي مولاهم.\n(^٢) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠١/ حديث رقم ٧٢) من طريق عبد الوهاب بن عطاء، به.\nوأخرجه البخاري مطولا فى صحيحه (كتاب الجنائز، باب الميت يسمع خفق النعال ٢/ ٩٠/ حديث رقم ١٣٣٨) من طريق عبد الأعلى وزيد بن زريع، عن سعيد، به.\nمن فوائد الاستخراج:\n- تعيين سعيد، وأنه ابن أبي عروبة، بينما جاء عند مسلم مهملا.\n- ذكر لفظ سعيد بن أبي عروبة بتمامه، بينما مسلم اكتفى بذكر طرف منه، وأحال بباقيه على لفظ حديث شيبان.","vol":"22","page":5},{"text":"١٢٥٢٥ - حدثنا ابن أبي الدنيا (^١)، حدثنا أزهر بن مروان الرَّقَاشِي (^٢)، حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا سعيد (^٣)، عن\n\n⦗٧⦘\nقتادة، أنَّ أنس بن مالك حدّثهم، أنَّ رسول الله ﷺ قال: \"إنَّ العبد إذا وُضع فى قبرِه وتولَّى عنه أصحابه، قال: إنَّه ليسمع قرع نِعالهم، فيأتيه مَلَكان، فيقعدانه فينتهرانه، فيقولان: ما كنت تعبد؟ \"، فذكر الحديث (^٤).\n_________\n(^١) هو: عبد الله بن محمد بن عبيد بن أبي الدنيا البغدادي.\n(^٢) أزهر بن مروان الرقاشي -بتخفيف القاف، وشين معجمة- النواء -بنون وواو مثقلَّة- لقبه: فُريخ -بالخاء المعجمة مصغرا-. قال مسلمة الأندلسي: ثقة. وقال الحافظ ابن حجر: صدوق. انظر: (تهذيب التهذيب ١/ ٢٠٥، التقريب/١٢٣، ترجمة ٣١٢، تبصير المنتبه ٣/ ١٠٧٧).\n(^٣) هو: سعيد بن أبي عروبة مهران اليشكري مولاهم البصري.\n(^٤) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠١/ حديث رقم ٧١) من طريق سعيد بن أبي عروبة، به.\nوأخرجه البخاري فى صحيحه (كتاب الجنائز، باب الميت يسمع خفق النعال ٢/ ٩٠/ حديث رقم ١٣٣٨) من طريق من طريق عبد الأعلى، عن سعيد، به.\nوأخرجه أيضًا فى صحيحه (كتاب الجنائز، باب ما جاء فى عذاب القبر ٢/ ٩٨، حديث رقم ١٣٧٤) من طريق عبد الأعلى، عن سعيد، به.\nمن فوائد الاستخراج: تصريح قتادة بالسماع من أنس.","vol":"22","page":6},{"text":"١٢٥٢٦ - حدثنا فهد بن سليمان النَحَّاس [¬*]، وهِلال بن العلاء (^١)، قالا: حدثنا محمد بن عبد الله الرَّقَاشي، قال: حدثنا يزيد بن زُريع، حدثنا سعيد بن أبي عروبة، عن قتادة، عن أنس بن مالك قال: قال رسول الله ﷺ: \"إذا وُضع الميتُ فى قبره وتولَّى عنه أصحابُه، قال: حتى إنَّه ليسمع خَفْقَ نِعالهم، إذا ولَّوا مدبرين\"، فذكر مثله سواء (^٢).\n_________\n(^١) هلال بن العلاء بن هلال الباهلي أبو عمر الرقي.\n(^٢) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠١/ حديث رقم ٧١) من طريق يزيد بن زريع، به.\nوأخرجه البخاري مطولا فى صحيحه (كتاب الجنائز، باب الميت يسمع خفق النعال ٢/ ٩٠/ حديث رقم ١٣٣٨) عن خليفة، عن يزيد بن زريع، به.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٨٥/ أ]: (النحاس)، وصوابه: (النخَّاس)، وقد ورد على الصواب في المواضع التالية (٣٤٤ هامش، ٥٢٧٢، ١٣٠٠٣ هامش)، وعلى الخطأ في المواضع التالية (٥١٤٣ هامش، ١٢٤١٦ هامش)، وانظر: الأنساب للسمعاني (١٣/ ٥٥)، تاريخ الإسلام للذهبي (٦/ ٥٨٨)، توضيح المشتبه لابن ناصر الدين (٩/ ٤١)، وتبصير المنتبه لابن حجر (٤/ ١٤٣٣)، وتصحف في طبعات بعض المصادر كذلك، ومنها: الجرح والتعديل لابن أبي حاتم (٧/ ٨٩)، ونقل ابن قطلو بغا في الثقات (٧/ ٥٣٤) عنه على الصواب. والحديث في إتحاف المهرة (١٦٥٠) ونسخة السخاوي منه (١/ ق ١٠٧/ ب)، وسقط ذكر فهد بن سليمان من الأسانيد التي ذكرها الحافظ.","vol":"22","page":7},{"text":"١٢٥٢٧ - حدثنا أبو إبراهيم الزهري (^١)، قال: حدثنا محمد بن المِنهال (^٢)، حدثنا يزيد بن زريع إلى قوله: \"نعالهم إذا انصرفوا\" (^٣).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم بن سعد العوفي.\n(^٢) محمد بن المنهال الضرير البصري.\n(^٣) تقدم تخريجه فى الحديث السابق.","vol":"22","page":8},{"text":"١٢٥٢٨ - حدثنا عبد الله بن أحمد بن حنبل، قال: حدثني أَبِي، حدثنا محمد بن جعفر (^١)، حدثنا شعبة، عن قتادة، عن أنس بن مالك، أنَّ النبي ﷺ قال: \"لولا أنْ لا تدافنوا لَدعوتُ الله ﷿ أنْ يُسمعَكم من عذابِ القبرِ\" (^٢).\n_________\n(^١) محمد بن جعفر الهذلي البصري المعروف بـ غندر.\n(^٢) أخرجه أحمد فى مسنده (٢٠/ ١٩٨، ح ١٢٨٠٨).\nوأخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٠/ حديث رقم ٦٨) من طريق محمد بن جعفر، به.\nمن فوائد الاستخراج: ذكر نسب أنس، وأنه ابن مالك ﵁.","vol":"22","page":8},{"text":"١٢٥٢٩ - حدثنا عباس الدوري (^١)، حدثنا يحيى بن معين، حدثنا غُندر (^٢)، حدثنا شعبة، عن قتادة، عن أنس بن مالك قال: قال رسول الله ﷺ \"لولا أن لا تدافنوا لَدعوتُ الله أن يُسمعَكم عذابَ القبرِ\" (^٣).\n_________\n(^١) هو: عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) هو: محمد بن جعفر الهذلي البصري.\n(^٣) تقدم تخريجه فى الحديث السابق.","vol":"22","page":8},{"text":"١٢٥٣٠ - حدثنا يونس بن حبيب (^١)، وعمار بن رجاء (^٢) قالا: حدثنا أبو داود (^٣)، حدثنا شعبة، حدثني عون بن أبي جُحيفة (^٤)، عن أبيه، عن البراء بن عازب، عن أبي أيوب قال: \"خرج رسولُ الله ﷺ عند صلاة المغرب، فسمع صوتًا فقال: اليهودُ تُعذَّبُ فى قبورها\" (^٥).\n_________\n(^١) يونس بن حبيب بن عبد القاهر العجلي الأصبهاني.\n(^٢) عمار بن رجاء التغلبي أبو ياسر الأسترباذي.\n(^٣) أبو داود هو: سليمان بن داود الطيالسي.\n(^٤) عون بن وهب بن عبد الله السوائي، ووهب كنيته أبو جحيفة.\n(^٥) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٠/ حديث رقم ٦٩) من طريق شعبة، به.\nوأخرجه البخاري فى صحيحه (كتاب الجنائز، باب التعوذ من عذاب القبر ٢/ ٩٩ / حديث رقم ١٣٧٥) عن محمد بن المثنى، عن يحيى، عن شعبة، به.\nمن فوائد الاستخراج:\n- ذكر نسب البراء، وأنه ابن عازب ﵁.\n- رواية أبي عوانة الحديث من طريق أبي داود، قال أبو مسعود بن الفرات: \"ما رأيتُ أحدًا أكبر فى شعبة من أبي داود\". انظر: شرح علل الترمذي (٢/ ٥١٥).","vol":"22","page":9},{"text":"١٢٥٣١ - حدثنا عباس الدوري، حدثنا أبو الوليد (^١)، قال: حدثنا شعبة، بمثله (^٢).\n_________\n(^١) هو: هشام بن عبد الملك الباهلي الطيالسي.\n(^٢) تقدم تخريجه فى الحديث السابق.","vol":"22","page":9},{"text":"١٢٥٣٢ - حدثنا قُرْبُزَان (^١)، حدثنا يحيى بن سعيد القطان، عن\n\n⦗١٠⦘\nشعبة، قال: حدثني عون بن أبي جُحيفة، عن أبيه، عن البراء بن عازب، عن أبي أيوب قال: \"خرج رسول الله ﷺ بعد ما غربت الشمس، فسمع صوتا، فقال: اليهود تُعذَّب فى قبورها\" (^٢).\n_________\n(^١) هو: عبد الرحمن بن محمد بن منصور الحارثي، المعروف بقربزان أو كربزان.\n(^٢) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٠/ حديث رقم ٦٩) من طريق يحيى بن سعيد، به.\nوأخرجه البخاري فى صحيحه (كتاب الجنائز، باب التعوذ من عذاب القبر ٢/ ٩٩/ حديث رقم ١٣٧٥) عن محمد بن المثنى، عن يحيى، به.\nمن فوائد الاستخراج:\n- ذكر نسب البراء، وأنه ابن عازب ﵁.\n- تعيين يحيى بن سعيد، وأنه القطان.","vol":"22","page":9},{"text":"<span data-type='title' id=toc-1538>بابُ صفةِ سؤالِ الميت فى قبره، وبيان عذاب القبرِ؛ وأنَّ روح المؤمنِ والكافرِ يصُعد بها إلا السماء ثم تُردّ.</span>","vol":"22","page":11},{"text":"١٢٥٣٣ - حدثنا علي بن محمد بن أبي الشوارب القاضي البصري، وأبو أسامة الكلبي (^١)، وجعفر بن محمد الخفَّاف الأنطاكي، والصغَّاني (^٢) قالوا: حدثنا أبو الوليد (^٣)، حدثنا شعبة، عن علقمة بن مَرْثد (^٤)، عن سعد بن عُبيدة (^٥)، عن البراء بن عازب، أنَّ رسول الله ﷺ قال: \"المسلم فى القبر إذا سئل؛ فيشهد أن لا إله إلا الله، وأنَّ محمدا رسول الله ﷺ، فذلك قول الله ﷿: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ (^٦) \" (^٧).\n_________\n(^١) هو: عبد الله بن محمد بن أبي أسامة الحلبي.\n(^٢) هو: محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٣) هو: هشام بن عبد الملك الباهلي الطيالسي.\n(^٤) علقمة بن مرثد الحضرمي الكوفي.\n(^٥) سعد بن عبيدة السلمي أبو حمزة الكوفي.\n(^٦) سورة إبراهيم، الآية: ٢٧.\n(^٧) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠١/ حديث رقم ٧٣) من طريق شعبة، به.\nوأخرجه البخاري فى صحيحه (كتاب الجنائز، باب ما جاء فى عذاب القبر ٢/ ٩٨/ حديث رقم ١٣٦٩) عن حفص بن عمر، عن شعبة، به.\nوأخرجه أيضا فى صحيحه (كتاب تفسير القرآن، باب ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا =\n\n⦗١٢⦘\n=بِالْقَوْلِ الثَّابِتِ﴾ ٢/ ٩٨/ حديث رقم ٤٦٩٩) عن أبي الوليد، عن شعبة، به.\nمن فوائد الاستخراج:\n- التصريح بذكر المسلم وأن جوابه الشهادة، وأما فى رواية مسلم فلم يصرح بذكر المسلم ولا بالشهادة، بل جوابه بقوله: ربي الله ونبي محمد.\n- كون رواية أبي عوانة من طريق أبي الوليد، وقد قال يحيى بن معين: \"لم أر فى أصحاب شعبة أحسن حديثا من أبي الوليد\". انظر: شرح العلل (٢/ ٥١٤).","vol":"22","page":11},{"text":"١٢٥٣٤ - حدثنا يزيد بن سنان (^١)، قال: حدثنا وهب بن جرير (^٢)، قال: حدثنا شعبة، عن علقمة بن مرثد، عن سعد بن عُبيدة، عن البراء بن عازب، عن النبي ﷺ فى قوله: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ قال: \"إذا سُئل المؤمنُ فى قبره، فقال: ربِّي الله\" (^٣).\n_________\n(^١) يزيد بن سنان بن يزيد بن الذيال القزاز أبو خالد البصري.\n(^٢) وهب بن جرير بن حازم أبو عبد الله الأزدي البصري.\n(^٣) تقدم تخريجه فى الحديث السابق.\nمن فوائد الاستخراج: التصريح بأن هذا هو جواب المؤمن إذا سئل فى قبره.","vol":"22","page":12},{"text":"١٢٥٣٥ - حدثنا أبو قلابة (^١)، وإبراهيم بن مرزوق (^٢)، قالا: حدثنا عبد الصمد (^٣)، قال: حدثنا شعبة، عن علقمة بن مرثد، عن سعد بن عُبيدة، عن البراء بن عازب، عن النبي ﷺ فى قوله: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ قال: قال رسول الله ﷺ:\n\n⦗١٣⦘\n\"إذا سُئل المؤمنُ فى قبره، فيعلم أنَّ الله ربّه\" (^٤).\n_________\n(^١) هو: عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٢) إبراهيم بن مرزوق بن دينار الأموي البصرى.\n(^٣) هو: عبد الصمد بن عبد الوارث بن سعيد العنبري.\n(^٤) تقدم تخريج فى الحديث رقم ١٢٥٣٣).\nمن فوائد الاستخراج: التعبير بلفظ: (فيعلم أنَّ الله ربّه)، ورواية مسلم: (فيقول: ربي الله).","vol":"22","page":12},{"text":"١٢٥٣٦ - حدثنا إبراهيم بن مرزوق، قال: حدثنا أبو عامر العقدي (^١)، حدثنا سفيان (^٢)، عن أبيه، عن خيثمة، عن البراء بن عازب: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ قال: \"نزل فى عذاب القبر\" (^٣).\n_________\n(^١) هو: عبد الملك بن عمرو القيسي البصري أبو عامر العقدي.\n(^٢) هو: سفيان بن سعيد الثوري.\n(^٣) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٢/ حديث رقم ٧٤) من طريق سفيان، به.","vol":"22","page":13},{"text":"١٢٥٣٧ - حدثنا إسماعيل القاضي (^١)، حدثنا أحمد بن عبدة، حدثنا حماد بن زيد، حدثنا بُديل بن ميسرة (^٢)، عن عبد الله بن شقيق، عن أبي هريرة، قال: \"إذا خرجت روح المؤمن تلقاه ملكان يُصعدانها إلى السماء، قال: فيقول أهل السماء: روحٌ طيِّبَةٌ جاءت من قِبَل الأرض، صلى الله عليكِ وعلى جسدٍ كنتِ تعمرينه، - قال: وذكر المسك- فيُنطلق\n\n⦗١٤⦘\nبه إلى ربه ﷿، فيقول: ردّوه إلى آخر الأجلين. قال: وإذا خرجت روح الكافر؛ صعدوا به إلى السماء، فيقول أهل السماء: روحٌ خبيثةٌ - أو قال: روحُ خبيثٍ -جاءت من قبل الأرض- فذكروا النَّتْنَ -قال: فيُصعد به إلى ربه ﷿، قال: فيقول: ردّوه إلى آخر الأجلين. فلما ذكر رسول الله النتن رَدّ على أنفه رَيْطَةً (^٣) كانت عليه\" (^٤).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) بديل بن ميسرة العقيلي البصري.\nوبديل: بباء مضمومة، وداله مفتوحة مصغرا. الإكمال (١/ ٢١٩).\n(^٣) الريطة -بفتح الراء وإسكان الياء-: كل ملاءة ليست بلفقين. وقيل: كل ثوب رقيق لين. والجمع ريط ورياط. وكان سبب ردها على الأنف بسبب ما ذكر من نتن ريح روح الكافر. انظر: النهاية (٢/ ٢٨٩)، شرح النووي على مسلم (١٧/ ٢٠٥).\n(^٤) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٢/ حديث رقم ٧٥) من طريق حماد بن زيد، به.\nمن فوائد الاستخراج: تقييد المهمل بديل، وأنه ابن ميسرة.","vol":"22","page":13},{"text":"<span data-type='title' id=toc-1539>بابُ ذكر الخبر المبين أنّ الأموات يسمعون إذا نودوا ولا يستطيعون أن يُجيبوا.</span>","vol":"22","page":15},{"text":"١٢٥٣٨ - حدثنا الصغاني (^١)، حدثنا أبو النَّضْر (^٢)، حدثنا سليمان بن المغيرة، عن ثابت (^٣)، عن أنس، قال: \"كنّا مع عمر بن الخطاب بين مكة والمدينة، فتراءينا الهلال، وكنتُ رجلا حديدَ البصر، فرأيتُه وليس أحدٌ من الناس يزعم أنَّه رأى غيري، قال: فكنت أقول لعمر، أما تراه؟ فجعل ينظر فلا يراه، قال: يقول عمر: سأراه وأنا مستلقٍ على فراشي، ثم أنشأ يحدثنا عن أهل بدر، فقال: إنَّ رسول الله ﷺ ليُرينا مصارعَ أهلِ بدر بالأمس، يقول: هذا مصرع فلان -إن شاء الله- غدا، وهذا مصرع فلان إن شاء الله، قال عمر: فوالذي بعثه بالحق، ما أخطؤوا تلك الحدود؛ يُصرَعون عليها، ثم جلوا فى بئر، بعضهم على بعض، فانطلق رسول الله ﷺ حتى انتهى إليهم، فقال: يا فلان بن فلان، يا فلان بن فلان، أَفوَجدتم ما وعد الله ورسوله حقا؟ فإني وجدتُ ما وعدنى الله حقا. قال عمر: يا رسول الله، كيف تكلم أجسادا لا أرواح فيها؟ قال: ما أنتم بأسمع لما أقول منهم غير أنهم لا يستطيعون أن يردوا عليَّ شيئا\" (^٤).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٢) بفتح النون، وسكون الضاد المعجمة. انظر: الإكمال (٧/ ٣٤١، ٣٤٩).\nوهو: هاشم بن القاسم بن مسلم الليثي أبو النضر البغدادي.\n(^٣) ثابت بن أسلم البناني البصري.\n(^٤) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد=\n\n⦗١٦⦘\n= الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٢/ حديث رقم ٧٦) من طريق سليمان بن المغيرة، به.","vol":"22","page":15},{"text":"١٢٥٣٩ - حدثنا المثنى بن بحير، حدثنا أبو سلمة (^١)، حدثنا سليمان (^٢)، بمثله (^٣).\n_________\n(^١) هو: موسى بن إسماعيل التبوذكي المنقري.\n(^٢) هو: سليمان بن المغيرة القيسي البصري.\n(^٣) تقدم تخريجه فى الحديث السابق.","vol":"22","page":16},{"text":"١٢٥٤٠ - حدثنا المثنى، حدثنا مسدد (^١)، حدثنا يزيد بن زُريع، حدثنا سليمان بن المغيرة (^٢)، بإسناده مثله مختصر (^٣).\n_________\n(^١) مسدد بن مسرهد بن مسربل أبو الحسن البصري.\n(^٢) سليمان بن المغيرة القيسي البصري.\n(^٣) تقدم تخريجه فى الحديث رقم (١٢٥٣٨).","vol":"22","page":16},{"text":"١٢٥٤١ - حدثنا الربيع بن سليمان (^١)، حدثنا أسد بن موسى، حدثنا حماد بن سلمة، عن ثابت البناني، عن أنس بن مالك: \"أنَّ رسول الله ﷺ ترك قتلى بدر بعد ثلاث، وقد جَيَّفوا (^٢)، فقال: فنادى: يا أبا جهل بن هشام، يا أمية بن خلف، يا شيبة بن ربيعة، يا عتبة بن ربيعة، هل وجدتم ما وعدكم ربكم حقا؟ فإني قد وجدت ما وعدني ربي حقا، قال: فسمع عمر صوته، فجاء فقال:\n\n⦗١٧⦘\nيا رسول الله، تدعو بعد ثلاث وقد جَيَّفوا (^٣)؟ فقال: ما أنتم بأسمع لما أقول منهم، ولكنهم لا يستطيعون أنْ يجيبوا، قال: فأمرهم فأُخِذ بأرجلهم، فجُرُّوا، فأُلقوا فى القَليب (^٤) \" (^٥).\n_________\n(^١) الربيع بن سليمان بن عبد الجبار المرادي المصري.\n(^٢) قال القاضى عياض: \"كذا ضبطناه بفتح الجيم، أي: أنتنوا من الجيفة\". انظر: مشارق الأنوار (١/ ١٦٧).\n(^٣) قال القاضى عياض: \"كذا ضبطناه بفتح الجيم، أي: أنتنوا من الجيفة\". \"مشارق الأنوار\" (١/ ١٦٧).\n(^٤) القليب: البئر التي لم تطو، ويذكر ويؤنث. انظر: النهاية (٤/ ٩٨).\n(^٥) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٣/ حديث رقم ٧٧) من طريق حماد بن سلمة، به.","vol":"22","page":16},{"text":"١٢٥٤٢ - حدثنا جعفر بن محمد الصائغ، حدثنا عفان (^١)، حدثنا حماد (^٢)، أخبرنا ثابت (^٣)، عن أنس \"أنَّ رسولَ الله ﷺ ترك قتلى أهلِ بدرٍ ثلاثةَ أيامٍ حتى جَيَّفوا، ثم أتاهم، فقام عليهم فقال: يا أمية بن خلف، يا عتبة بن ربيعة، يا شيبة بن ربيعة، يا أبا جهل بن هشام، هل وجدتم ما وعدكم ربكم حقا؟ فإني قد وجدت ما وعدنى ربي حقا، قال: فسمع عمر صوته، فقال: يا رسول الله، تناديهم بعد ثلاث، وهل يسمعون؟ قال الله ﷿: ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾ (^٤) قال: والذي نفسي بيده،\n\n⦗١٨⦘\nما أنتم بأسمع منهم، ولكنهم لا يستطيعون أنْ يجيبوا\" (^٥).\n_________\n(^١) عفان بن مسلم بن عبد الله الباهلي الصفار.\n(^٢) حماد بن سلمة بن دينار.\n(^٣) ثابت بن أسلم البناني البصري.\n(^٤) النمل: الآية ٨٠.\n(^٥) تقدم تخريجه فى الحديث السابق.\nمن فوائد الاستخراج: ذكر استدلال عمر بالآية: ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾، حيث لم يذكرها مسلم فى روايته.","vol":"22","page":17},{"text":"١٢٥٤٣ - حدثنا الصغاني (^١)، حدثنا رَوْح بن عُبادة (^٢)، حدثنا سعيد بن أبي عروبة (^٣)، عن قتادة (^٤)، قال: ذكر أنس بن مالك، عن أبي طلحة، \"أنَّ نبي الله ﷺ أمر يوم بدر بأربعة وعشرين رجلا من صناديد قريش، فقُذفوا فى طَوِيٍّ (^٥) من أطواءِ بدر خبيثٍ مُخْبِث (^٦)، وكان إذا ظهر على قوم أقام بالعَرْصةِ (^٧) ثلاث ليال، فلما كان ببدر اليومَ الثالث أمر براحلته فشد عليها رحلها، ثم سار ومعه أصحابه، فقالوا: ما نراه ينطلق إلا لبعض حاجته، حتى قام على شفة الرَّكِّي (^٨)، فجعل ينادي بأسمائهم وأسماء آبائهم: يا فلانَ بن فلانٍ، ويا فلانَ بن فلانٍ، أَيَسُرُّكم أنكم\n\n⦗١٩⦘\nأطعتم الله ورسوله؟ فإنَّا قد وجدنا ما وعَدَنا ربنا حقا، فهل وجدتم ما وعدكم ربُّكم حقًّا؟ فقال عمر: يا رسول الله، ما تكلم من أجساد لا أرواحَ فيها! فقال النبيُّ ﷺ: والذي نفسُ محمدٍ بيده، ما أنتم بأسمع لما أقول منهم\".\nقال قتادة: \"أحياهم الله حتى سمعوا قولَه تصغيرًا ونقمةً وحسرةً وندامةً\" (^٩).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر الصغاني أبو بكر البغدادي.\n(^٢) روح بن عبادة بن العلاء أبو محمد القيسي البصري.\n(^٣) سعيد بن أبي عروبة مهران اليشكري مولاهم البصري.\n(^٤) قتادة بن دعامة بن قتادة السدوسي، أبو الخطاب البصري.\n(^٥) الطوي بفتح الطاء، كسر الواو، وآخره مشدد، هي: البئر المطوية بالحجارة، وجمعها أطواء. انظر: مشارق الأنوار (٣٢٣/ ١).\n(^٦) أي: فاسد مفسد لما يقع فيه. انظر: النهاية (٦/ ٢).\n(^٧) العرصة: كل بقعة بين الدور واسعة ليس فيها بناء. انظر: القاموس المحيط (ص ٦٢٣).\n(^٨) الركي بفتح الراء كسر الكاف وتشديد الياء بعدها هي البير. انظر: مشارق الأنوار (١/ ٢٩٠).\n(^٩) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه ٤/ ٢٢٠٤/ حديث رقم ٧٨) من طريق روح بن عبادة.\nوأخرجه البخاري فى صحيحه (كتاب المغازي، باب قتل أبي جهل ٥/ ٧٦/ حديث رقم ٣٩٧٦).\nمن فوائد الاستخراج: إيراد لفظ حديث قتادة، حيث إن مسلما قد أحال به على معنى حديث ثابت.","vol":"22","page":18},{"text":"١٢٥٤٤ - ز- حدثنا العباس بن محمد (^١)، حدثنا يعقوب بن إبراهيم بن سعد (^٢)، حدثنا أبي (^٣)، عن صالح (^٤)، عن نافع (^٥)، أنَّ عبد الله أخبره قال: \"اطّلع رسول الله ﷺ على أهل القَليبِ ببدر، ثم ناداهم، قال: يا أهل القَليبِ، هل وجدتم ما وعدكم ربكم حقا؟ قال\n\n⦗٢٠⦘\nأناس من أصحابه: أتنادي أناسًا أمواتًا؟ قال رسولُ الله ﷺ: ما أنتم بأسمع لما قلت منهم\" (^٦).\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) يعقوب بن إبراهيم بن سعد الزهري أبو يوسف المدني.\n(^٣) هو: إبراهيم بن سعد بن إبراهيم بن عبد الرحمن الزهري المدني.\n(^٤) هو: صالح بن كيسان المدني.\n(^٥) نافع مولى ابن عمر أبو عبد الله المدني.\n(^٦) أخرجه البخاري فى صحيحه (كتاب الجنائز، باب ما جاء فى عذاب القبر ٢/ ٩٨/ حديث رقم ١٣٧٠) من طريق علي بن عبد الله، عن يعقوب بن إبراهيم، به.\nوأخرجه فى (كتاب المغازي، باب قتل أبي جهل ٥/ ٧٦ / حديث رقم ٣٩٨٠) من طريق عثمان، عن عبدة، عن هشام، عن أبيه، عن ابن عمر، به.","vol":"22","page":19},{"text":"<span data-type='title' id=toc-1540>بابُ إثبات الحساب يوم القيامة، وأنَّ من يُحاسب يُعذب، وأنَّ الموتى يبعثون على ما يموتون عليه من عمل: الحسن والسيء.</span>","vol":"22","page":21},{"text":"١٢٥٤٥ - حدثنا يعقوب بن سفيان الفارسي، حدثنا أبو عاصم (^١)، عن ابن جُريج (^٢)، وعثمان بن الأسود (^٣)، ومحمد بن سليمان (^٤)، وصالح بن رستم (^٥)، ح.\nوحدثنا أبو داود الحراني (^٦)، وسعيد بن مسعود (^٧)، قالا: حدثنا أبو عاصم، عن ابن جُريج، وعثمان بن الأسود، عن ابن أبي مليكة (^٨)، عن عائشة، عن النبي ﷺ قال: \"من نُوقش الحساب عُذِّب، قالت: فقلت: يا رسول الله، فأين قول الله ﷿: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ (^٩)؟ قال: ذاكَ العرْض\" (^١٠).\n_________\n(^١) هو: الضحاك بن مخلد بن الضحاك الشيباني النبيل.\n(^٢) هو: عبد الملك بن عبد العزيز بن جريج.\n(^٣) عثمان بن الأسود بن موسى المكي، مولى بني جمح. قال يحيى القطان: كان عثمان ثبتا ثقة. وقال أحمد وابن معين: ثقة. وقال ابن حجر: ثقة ثبت. انظر: الجرح والتعديل ٦/ ١٤٤، التقريب / ٦٦٠، ترجمة ٤٤٥١).\n(^٤) هو: محمد بن سليمان بن مسموك كما جاء فى الرواة عن ابن أبي مليكة، ولم أقف له على ترجمة.\n(^٥) صالح بن رستم المزني مولاهم الخزاز البصري.\n(^٦) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٧) سعيد بن مسعود بن عبد الرحمن المروزي.\n(^٨) عبد الله بن عبيد الله بن أبي مليكة.\n(^٩) الانشقاق: ٨.\n(^١٠) أخرجه مسلم فى صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إثبات الحساب (٤/ ٢٢٠٤/ حديث رقم ٨٠/ ٢) من طريق عثمان بن الأسود. =\n\n⦗٢٢⦘\n=وأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ (٦/ ١٦٧/حديث رقم ٤٩٣٩) عن عمرو بن علي، عن يحيى، عن عثمان بن الأسود، به. وأخرجه البخاري أيضًا في صحيحه (كتاب الرقاق، باب من نوقش الحساب عذب (٨/ ١١١/حديث رقم ٦٥٣٦) عن عبيد الله بن موسى، عن عثمان بن الأسود، به.\nمن فوائد الاستخراج:\n- ذكر لفظ رواية عثمان بن الأسود، بينما مسلم ذكر طرفا منه وأحال بباقيه على لفظ رواية أبي يونس القشيري.\n- ذكر من تابع عثمان بن الأسود في روايته عن ابن أبي مليكة، وهم: ابن جريج، ومحمد بن سليمان، وصالح بن رستم.\n- التعبير بـ (عذب)، حيث إنَّه عند مسلم (من نوقش الحسابَ هلك).","vol":"22","page":21},{"text":"١٢٥٤٦ - حَدَّثَنَا الصغاني (^١)، حَدَّثَنَا عبيد اللّه بن موسى (^٢)، حَدَّثَنَا عثمان بن الأسود، بمثله (^٣).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر الصغاني أبو بكر البغدادي.\n(^٢) عبيد الله بن موسى بن أبي المختار العبسي مولاهم.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":22},{"text":"١٢٥٤٧ - حَدَّثَنَا إسماعيل القاضي (^١)، قال: حَدَّثَنَا سليمان بن حرب (^٢)، ح\nوحدثنا أبو الجماهر (^٣)، حَدَّثَنَا أبو روح (^٤)، قالا: حَدَّثَنَا حماد بن زيد،\n\n⦗٢٣⦘\nعن أيوب (^٥)، عن ابن أبي مليكة (^٦)، عن عائشة، أنَّ رسول الله ﷺ قال: \"من حوسب عُذِّب، فقالت عائشة: يا رسول الله، فأين قول الله ﷿: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ (^٧)؟ قال: ذلك العرض، ولكنه من نوقش الحسابَ عُذِّب\" (^٨).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) سليمان بن حرب الأزدي الواشحي قاضي مكة.\n(^٣) أبو الجماهر هو: محمد بن عبد الرحمن الحمصي الحضرمي.\n(^٤) أبو روح هو: الربيع بن روح اللاحوني الحمصي.\n(^٥) أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٦) هو: عبد الله بن عبيد الله بن أبي مليكة.\n(^٧) سورة الانشقاق: (٧ - ٨).\n(^٨) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إثبات الحساب (٤/ ٢٢٠٤/ حديث رقم ٢/ ٧٩) من طريق حماد بن زيد، به.\nوأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ (٦/ ١٦٧/ ٤٩٣٩) عن عبيد الله بن موسى، عن عثمان بن الأسود، به.\nمن فوائد الاستخراج: دكر لفظ رواية حماد بن زيد، بينما مسلم أحال به على رواية إسماعيل بن علية.","vol":"22","page":22},{"text":"١٢٥٤٨ - حَدَّثَنَا يعقوب بن سفيان (^١)، حَدَّثَنَا عمرو بن عاصم (^٢)، حَدَّثَنَا هَمَّام (^٣)، عن أيوب (^٤)، عن عبد الله بن أبي مليكة (^٥)، عن عائشة، أنَّها\n\n⦗٢٤⦘\nسعت رسول الله ﷺ يقول: \"من حوسب عُذِّب، فقالت - كأنّها تخاصمه - يقول الله ﷿: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾، فقال: إنما ذاكِ العرْضُ، مَن نوقش الحسابَ عُذِّب، قالها ثلاثَ مراتٍ\" (^٦).\n_________\n(^١) يعقوب بن سفيان الفارسي الفسوي أبو يوسف القاضي.\n(^٢) عمرو بن عاصم بن عبيد الله الكلابي القيسي، أبو عثمان البصري. قال يحيى بن معين: صالح. وقال مرة: ثقة. وقال النسائي: ليس به بأس. وقال أبو داود: لا أنشط لحديثه. وقال ابن حجر: صدوق في حفظه شيء. انظر: (تهذيب الكمال ٢٢/ ٨٩، التقريب / ٧٣٨ ترجمة ٥٠٥٥).\n(^٣) هو: همام بن يحيى بن دينار العوذي أبو عبد الله البصري.\n(^٤) هو: أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٥) هو: عبد الله بن عبيد الله بن أبي مليكة.\n(^٦) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إثبات الحساب (٤/ ٢٢٠٤/ حديث رقم ٧٩) من طريق أيوب، به.\nوأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ ٦/ ١٦٧/ ٤٩٣٩) من طريق عثمان بن الأسود، عن ابن أبي مليكة، به.\nمن فوائد الاستخراج: زيادة أن النَّبِيّ ﷺ قال ذلك ثلاث مرات، حيث إن مسلما لم يذكر عدد المرات.","vol":"22","page":23},{"text":"١٢٥٤٩ - حَدَّثَنَا إسحاق بن سيّار، حَدَّثَنَا محمد بن عبد الله الأنصاري، حَدَّثَنَا أبو يونس القشيري (^١)، عن ابن أبي مليكة (^٢)، عن القاسم (^٣)، عن عائشة، عن النَّبِيّ ﷺ قال: \"ليس أحدٌ يحاسب يوم القيامة إلا هلك، قالت: قلت: يا رسول الله، أليس قال: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾؟ فقال: ذلكِ العرض، وليس أحد يناقش الحساب يوم القيامة إلا هلك\" (^٤)\n_________\n(^١) هو: حاتم بن أبي صَغيرة.\nوأبو صغيرة - بفتح أوله كسر الغين المعجمة، وسكون المثناة تحت وفتح الراء تليها هاء - اسمه: مسلم. انظر: توضيح المشتبه (٥/ ٤٢٨)، والتقريب (ص ١٤٤).\n(^٢) هو: عبد الله بن عبيد الله بن أبي مليكة.\n(^٣) القاسم بن محمد بن أبي بكر الصديق التيمي القرشي.\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب إثبات الحساب (٤/ ٢٢٠٤/حديث رقم ٨٠) من طريق أبي يونس القشيري، به.=\n\n⦗٢٥⦘\n=وأخرجه البخاري في صحيحه (كتاب تفسير القرآن، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ (٦/ ١٦٧/ ٤٩٣٩) طريق عثمان بن الأسود، عن ابن أبي مليكة، به.\nمن فوائد الاستخراج: زيادة (يوم القيامة)، حيث لم ترد عند مسلم.","vol":"22","page":24},{"text":"١٢٥٥٠ - حَدَّثَنَا أبو الحسن الميموني (^١)، ومحمد بن إسماعيل الصائغ المكي، قالا: حَدَّثَنَا عبد الله بن بكر السهمى، حَدَّثَنَا حاتم بن أبي صَغيرة، عن عبد الله بن أبي مُليكة، عن القاسم بن محمد، عن عائشة، قالت: قال رسول الله ﷺ: \"ليس أحدٌ يحاسب يوم القيامة إلا هلك، قالت: قلتُ: يا رسول الله: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ قال: إنما ذلكِ العرض، وليس أحدٌ يناقش الحسابَ يومَ القيامة إلا هلك\" (^٢).\nذكر محمد بن عبيد الله - المعروف بابن المنادي -: حَدَّثَنَا رَوْح بن عُبادة، حَدَّثَنَا حاتم بن أبي صغيرة، عن عبد الله بن أبي مليكة، قال: حدثني القاسم بن محمد، قال: - حدثتني عائشة، أنَّ رسول الله ﷺ قال، بمثله (^٣).\n_________\n(^١) هو: عبد الملك بن عبد الحميد الجزري الرقي.\n(^٢) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج:\n- زيادة (يوم القيامة)، حيث لم ترد عند مسلم.\n- ورود أبي يونس القشيري باسمه: حاتم بن أبي صَغيرة.\n- تقييد ابن أبي مُليكة، وأنه عبد الله.\n(^٣) لم أقف على من وصله من طريق ابن المنادي.\nووصله البخاري في صحيحه (كتاب الرقاق، باب من نوقش الحساب عذب (٨/ ١١ حديث رقم ٦٥٣٧) عن إسحاق بن منصور، عن روح بن عبادة، به.","vol":"22","page":25},{"text":"١٢٥٥١ - حَدَّثَنَا أحمد بن بشر المَرْثَدي، حَدَّثَنَا خالد بن خِداش، حَدَّثَنَا مهدي بن ميمون، حَدَّثَنَا واصل (^١)، عن أبي الزبير (^٢)، عن جابر بن عبد الله الأنصاري قال: سمعت النَّبِيّ ﷺ قبل موته بثلاثة أيام يقول: \"لا يموتنَّ أحدكم إلَّا وهو يحسن الظن بالله\" (^٣).\n_________\n(^١) واصل بن حيان الأحدب الأسدي الكوفي بياع السابري.\n(^٢) هو: محمد بن مسلم بن تدرس المكى مولى حكيم بن حزم.\n(^٣) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله تعالى عند الموت ٤/ ٢٢٠٦/حديث رقم ٨٢) من طريق مهدي بن ميمون، به.","vol":"22","page":26},{"text":"١٢٥٥٢ - حدثني جعفر بن محمد الفريابي، حَدَّثَنَا شيبان بن فروخ، حَدَّثَنَا مهدي بن ميمون، حَدَّثَنَا واصل الأحدب، عن أبي الزبير، عن جابر قال: سمعت النَّبِيّ ﷺ قبل موته بثلاثة أيام: \"لا يموتنَّ أحدكم إلَّا وهو يحسن الظن به\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج: تعيين واصل، وأنه الأحدب.","vol":"22","page":26},{"text":"١٢٥٥٣ - حَدَّثَنَا أبو يوسف الفارسي (^١)، والكُرْبزاني (^٢)، قالا:\n\n⦗٢٧⦘\nحَدَّثَنَا أبو عاصم (^٣)، عن ابن جريج، عن أبي الزبير، عن جابر قال: قال رسول الله ﷺ\"لا يموتنَّ أحدُكم إلَّا وهو يحسن الظنَّ بالله\" (^٤).\n_________\n(^١) هو: يعقوب بن سفيان الفسوي.\n(^٢) كُرْبزان، بضم الكاف، وسكون الراء، وفتح الموحدة، هكذا ضبطه الذهبي في المشتبه والسير (١٣/ ١٣٨)، والحافظ ابن حجر في تبصير المنتبه (٣/ ١٢١٥). وقال في اللباب: بضم الباء الموحدة. قال المعلق على سير أعلام النبلاء: وقد ضُبط خطأ بالقلم بفتح الباء، في المطبوع من \"مشتبه\" الذهبي وتبصير ابن حجر. ويرد بالقاف في مواضع من هذا الكتاب، وجاء في الأصل: \"الكزبراني\".\nوهو: عبد الرحمن بن محمد بن منصور الحارثي المعروف بقربزان أو كربزان.\n(^٣) هو: الضحاك بن مخلد بن الضحاك الشيباني، أبو عاصم النبيل.\n(^٤) تقدم تخريجه في الحديث رقم (١٢٥٤٩).","vol":"22","page":26},{"text":"١٢٥٥٤ - حَدَّثَنَا يوسف بن مسلم، قال: حَدَّثَنَا حجاج (^١)، عن ابن جريج، قال: أخبرني أبو الزبير، أنَّه سمع جابرا يقول: سمعت النَّبِيّ ﷺ يقول: \"لا يموتَنَّ أحدُكم إلَّا وهو بالله حَسَن الظنِّ\" (^٢).\n_________\n(^١) حجاخ بن محمد المصيصي الأعور.\n(^٢) تقدم تخريجه في الحديث رقم (١٢٥٤٩).\nمن فوائد الاستخراج: تصريح أبي الزبير بالسماع من جابر.","vol":"22","page":27},{"text":"١٢٥٥٥ - حَدَّثَنَا عباس (^١)، وأبو أُمية (^٢)، قالا: حَدَّثَنَا رَوْح (^٣)، عن ابن جريج، بمثله (^٤).\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي أبو أمية الطرسوسي.\n(^٣) روح بن عبادة بن العلاء أبو محمد القيسي البصري.\n(^٤) تقدم تخريجه في الحديث رقم (١٢٥٥١).","vol":"22","page":27},{"text":"١٢٥٥٦ - حَدَّثَنَا على بن حرب، قال: حَدَّثَنَا أبو معاوية (^١)، ويعلى (^٢)، قالا: حَدَّثَنَا الأعمش، عن أبي سفيان (^٣)، عن جابر بن عبد الله قال: سمعت النَّبِيّ ﷺ قبل موته بثلاث يقول:\n\n⦗٢٨⦘\n\"لا يموتَنَّ أحدُكم إلَّا وهو يحسنُ بالله الظنَّ\" (^٤).\n_________\n(^١) هو: محمد بن خازم أبو معاوية الضرير الكوفي.\n(^٢) هو: يعلى بن عبيد بن أبي أمية أبو يوسف الطنافسي.\n(^٣) هو: طلحة بن نافع الواسطى أبو سفيان الإسكاف.\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله تعالى عند الموت ٤/ ٢٢٠٥/حديث رقم ٨١)، من طريق أبي معاوية، به.\nمن فوائد الاستخراج:\n- ذكر لفظ رواية أبي معاوية، بينما مسلم أحال به على رواية يحيى بن زكريا.\n- ذكر متابعة يعلى لأبي معاوية في روايته عن الأعمش.","vol":"22","page":27},{"text":"١٢٥٥٧ - حَدَّثَنَا أبو قلابة (^١)، قال: حَدَّثَنَا يحيى بن حماد، قال: حَدَّثَنَا أبو عوانة (^٢)، قال: حَدَّثَنَا الأعمش، بمثله (^٣).\n_________\n(^١) هو: عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٢) هو: الوضاح بن عبد الله اليشكري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":28},{"text":"١٢٥٥٨ - حَدَّثَنَا ابن أبي الحُنين (^١)، قال: حَدَّثَنَا عمر بن حفص بن غِياث، قال: حَدَّثَنَا أبي، قال: حَدَّثَنَا الأَعمش، قال: سمعت أبا سفيان يقول: سمعت جابر بن عبد الله يقول: سمعت النَّبِيّ ﷺ يقول: \"يُبعث أحدكم على ما مات عليه\" (^٢).\n_________\n(^١) هو: محمد بن الحسين بن موسى بن أبي الحنين.\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله تعالى عند الموت ٤/ ٢٢٠٦/حديث رقم ٨٣) من طريق الأعمش، به.\nمن فوائد الاستخراج:\n- تصريح الأعمش بالسماع من أبي سفيان.\n- تصريح أبي سفيان بالسماع من جابر.\n- ذكر نسب جابر ﵁، وأنه ابن عبد الله.","vol":"22","page":28},{"text":"١٢٥٥٩ - حَدَّثَنَا محمد بن عوف، قال: حَدَّثَنَا عبيد الله بن موسى (^١)، قال: حَدَّثَنَا شيبان (^٢)، عن الأعمش، عن أبي سفيان، عن جابر قال: سمعت النَّبِيّ ﷺ يقول: \"كلُّ عبد يُبعث على ما مات عليه\" (^٣).\n_________\n(^١) عبيد اللَّه بن موسى بن أبي المختار العبسي مولاهم.\n(^٢) شيبان بن عبد الرحمن النحوي أبو معاوية البصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":29},{"text":"١٢٥٦٠ - حَدَّثَنَا إدريس بن بكر (^١)، قال: حَدَّثَنَا أبو نعيم (^٢)، حَدَّثَنَا سفيان (^٣)، عن الأعمش - بإسناده -: \"يُبْعث كل عبد على ما مات عليه\" (^٤).\n_________\n(^١) لم أقف له على ترجمة.\n(^٢) هو: الفضل بن دكين بن حماد الكوفي.\n(^٣) هو: سفيان بن سعيد بن مسروق الثورى.\n(^٤) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله تعالى عند الموت ٤/ ٢٢٠٦/ حديث رقم ٢/ ٨٣) من طريق سفيان، به.\nمن فوائد الاستخراج: ذكر لفظ سفيان، بينما مسلم أحال به على لفظ جرير.","vol":"22","page":29},{"text":"١٢٥٦١ - حدّثنا أَسيد بن عاصم (^١)، قال: حَدَّثَنَا حسين بن\n\n⦗٣٠⦘\nحفص (^٢)، قال: حَدَّثَنَا سفيان الثوري، عن الأعمش، عن أبي سفيان، عن جابر بن عبد الله قال: قال رسول الله ﷺ: \"يُبعث كلُّ عبد على ما ماتَ عليه\" (^٣).\n_________\n(^١) أَسيد بن عاصم أبو الحسين الأصبهاني. قال ابن أبي حاتم: \"سمعنا منه، وهو ثقة رضا\". وأسيد بفتح الهمزة، كسر السين على وزن كريم. قال الحافظ ابن حجر: كثير - أي: بالفتح -، ولا سيما في الأصبهانيين. وهذا الراوي منهم.\nويرد بالتصغير على وزن زبير. انظر: الجرح والتعديل (٢/ ٣١٨)، تبصير المنتبه (١/ ١٥).\n(^٢) حسين بن حفص بن الفضل أبو محمد الهمداني.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٥٥٨).\nمن فوائد الاستخراج:\n- تعين سفيان، وأنه الثوري.\n- ذكر لفظ رواية الثوري، بينما مسلم أحال به على لفظ رواية جرير.\n- ذكر نسب جابر ﵁، وأنه ابن عبد الله.","vol":"22","page":29},{"text":"١٢٥٦٢ - حَدَّثَنَا إبراهيم بن فهد البصري، قال: حَدَّثَنَا محمد بن عبد الله الرَّقاشي (^١)، قال: حَدَّثَنَا عبد اللَّه بن المبارك، عن يونس بن يزيد، عن ابن شهاب، فيل: أخبرني حمزة بن عبد الله بن عمر، أنَّه سمع ابن عمر يقول: قال رسول الله ﷺ \"إنَّ الله إذا أنزل بقومٍ عذابًا أصابَ العذابُ مَن كان فيهم، ثم بُعثوا على أعمالِهم\" (^٢).\n_________\n(^١) في الأصل: (محمد بن عبيد الله الرَّقاشي)، والتصويب من مصادر الترجمة ومواضع وروده الأخرى في \"مستخرج أبي عوانة\".\n(^٢) أخرجه مسلم في صحيحه (كتاب الجنة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله تعالى عند الموت ٤/ ٢٢٠٦/ حديث رقم ٨٤) من طريق يونس، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب إذا أنزل الله بقوم عذابا / ٩/ ٥٦ حديث رقم ٧١٠٨) عن عبد الله بن عثمان، عن عبد الله، به.\nمن فوائد الاستخراج:\n- تعيين يونس، وأنه ابن يزيد.\n- تصريح حمزة بن عبد الله بن عمر بالسماع من ابن عمر، حيث إنَّه عند مسلم مثل الرواية الآتية.","vol":"22","page":30},{"text":"١٢٥٦٣ - حَدَّثَنَا أبو الحسن الميموني (^١)، وأحمد بن يوسف السُّلمي، قالا: حَدَّثَنَا أحمد بن شَبيب بن سعيد، حَدَّثَنَا أبي (^٢)، عن يونس، عن ابن شهاب، أخبرني حمزة بن عبد اللَّه بن عمر، أنَّ عبد الله بن عمر قال: سمعت رسول الله ﷺ يقول: \"إذا أنزل الله بقوم عذابا أصاب العذابُ من كان فيهم، ثم بُعثوا على أعمالِهم\" (^٣).\n_________\n(^١) هو: عبد الملك بن عبد الحميد الجزري الرقي.\n(^٢) شبيب بن سعيد التميمى الحبطي البصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":31},{"text":"<span data-type='title' id=toc-1541>أبواب في الفتن</span>","vol":"22","page":32},{"text":"<span data-type='title' id=toc-1542>من ذلك: فتنة يأجوج ومأجوج، وإثبات كونهم </span>(^١).\n_________\n(^١) أي: إثبات وجودهم. انظر القاموس المحيط (ص ١٥٨٥).","vol":"22","page":32},{"text":"١٢٥٦٤ - حَدَّثَنَا عبد الله بن أيوب المخرمي، وشعيب بن عمرو الدمشقي، قالا: حَدَّثَنَا سفيان بن عيينة، عن الزهري، عن عروة، عن زينب بنت أبي سلمة (^١)، عن حبيبة (^٢)، عن أمها أم حبيبة نوج النَّبِيّ ﷺ، عن زينب بنت جحش زوج النَّبِيّ ﷺ، قالت: \"استيقظ رسول الله ﷺ من نومه محمارٌّ وجهُه، وهو يقول: لا إله إلَّا الله، ويل للعرب من شر قد اقترب - قاله ثلاث مرات - فتح اليوم من ردم يأجوج ومأجوج مثل هذا (^٣)، قلت: يا رسول الله، أنهلك وفينا الصالحون؟\n\n⦗٣٣⦘\nقال: نعم، إذا كثر الخبث\" (^٤).\n_________\n(^١) زينب بنت أبي سلمة بن عبد الأسد المخزومية ربيبة النَّبِيّ ﷺ. انظر: (الإصابة ١٥٩/ التقريب ١٣٥٦، ترجمة ٨٥٩٥).\n(^٢) حبيبة بنت عبيد الله بن جحش الأسدية، أمها أم حبيبة بنت أبي سفيان، لها صحبة وهاجرت مع أبويها إلى الحبشة، ويقال: إنها ولدت بأرض الحبشة. انظر: (الاستيعاب ٤/ ١٨٠٩، التقريب ١٣٤٩، ترجمة ٨٥٥٨).\n(^٣) هكذا جاء في رواية ابن عيينة، عن الزهري بدون التحديد، وجاء في رواية سليمان بن كثير - رقم (١٢٥٦٦) -، ووهيب عن الزهري \"وعقد تسعين\"، وفي رواية صالح بن كيسان - رقم (١٢٥٦٨) - ويونس: \"وحلق بإسبعيه الإبهام والتي تليها\"، وفي رواية عن ابن عيينة عن مسلم - رقم: (٢٨٨٠) -، \"وعقد سفيان بيده عشرة\". قال النووي: \"فأما رواية سفيان ويونس فمتفقتان في المعنى وأما رواية أبي هريرة فمخالفة لهما لأن عقد التسعين أضيق من العشرة قال القاضي لعل حديث أبي هريرة متقدم فزاد قدر الفتح بعد هذا القدر قال أو يكون المراد التقريب بالتمثيل لا حقيقة =\n\n⦗٣٣⦘\n= التحديد\". ينظر: شرح النووي على مسلم (٣/ ١٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفق وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٧/حديث رقم ١/ ٢) من طريق سفيان، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب قول النَّبيّ ﷺ \"ويل للعرب من شر قد اقترب\" ٩/ ٤٨، حديث رقم ٧٠٥٩) من طريق مالك بن إسماعيل، عن ابن عيينة، به.\nوليس في إسناده أيضَّاَ ذكر (حبيبة).\nمن فوائد الاستخراج:\n- زيادة قوله: (قاله ثلاث مرات) - أي: \"ويل للعرب …) (- حيث إنها ليست عند مسلم.\n-زيادة قوله: \"محمارُّ وجهُه\"، حيث خلى منها رواية مسلم.","vol":"22","page":32},{"text":"١٢٥٦٥ - حَدَّثَنَا الربيع بن سليمان، وابن أبي مَسَرَّة (^١)، قالا: حَدَّثَنَا عبد الله بن الزبير الحُميدي، قال: سمعت سفيان بن عيينة، حَدَّثَنَا الزهري، عن عروة بن الزبير، عن زينب بنت أبى سلمة (^٢)، عن حبيبة بنت أم حبيبة (^٣)، عن أمها أم حبيبة، عن زينهب بنت جحش قالت: \"استيقظ رسول الله ﷺ من نومه وهو مُحْمرٌّ وجهه، وهو يقول: لا إله إلَّا الله - ثلاث مرات - ويل للعرب من شر قد اقترب، فتح اليوم من ردم يأجوج ومأجوج مثل هذه، وحلق حلقة، قلت: يا رسولَ الله، أنهلك\n\n⦗٣٤⦘\nوفينا الصالحون؟ قال: نعم، إذا كثر الخَبثُ\" (^٤).\nزاد ابن أبي مسرة: \"قال الحميدي، قال سفيان: أحفظ في هذا الحديث أربع نسوةً من الزهري، قد رأين النَّبيّ ﷺ ثنتين من أزواجه: أم حبيبة، وزينب بنت جحش، وثنتين ربيبتيه: زينب بنت أم سلمة، وحبيبة بنت أم حبيبة، أبوها عبيد الله بن جحش، مات بأرض الحبشة\".\nرواه مسلم عن عمرو الناقد (^٥)، عن سفيان، ولم يذكر حبيبة (^٦).\n_________\n(^١) ابن أبي مسرة: عبد الله بن أحمد بن زكريا.\n(^٢) زينب بنت أبي سلمة بن عبد الأسد المخزومية ربيبة النَّبِيّ ﷺ.\n(^٣) حبيبة بنت عبيد الله بن جحش الأسدية.\n(^٤) تقدم تخريجه في الحديث السابق.\nوأخرجه الحميدي في مسنده (١/ ١٤٧/ حديث رقم ٣٠٨).\n(^٥) عمرو بن محمد بن بكير الناقد.\n(^٦) هذه الطريق أخرجها مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفتن وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٧ / حديث رقم ١).\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب قول النَّبيّ ﷺ: \"ويل للعرب من شر قد اقترب\" ٩/ ٤٨ حديث رقم ٧٠٥٩).\nوليس في إسناديهما أيضًا محر (حبيبة).\nمن فوائد الاستخراج:\n-زيادة قوله: (قاله ثلاث مرات) أي: \"ويل للعرب … \" حيث إنها ليست عند مسلم.","vol":"22","page":33},{"text":"١٢٥٦٦ - حَدَّثَنَا البِرْتِي (^١) أبو العباس القاضي (^٢)، وسعيد بن مسعود، وأبو داود الحراني (^٣)، قالوا: حَدَّثَنَا محمد بن كثير (^٤) أخبرنا\n\n⦗٣٥⦘\nسليمان بن كثير (^٥) - قال البِرِتِي: يعني أخاه - عن ابن شهاب، قال: أخبرني عروة بن الزبير، أنَّ زينب بنت أبي سلمة، أخبرته عن أم حبيبة بنت أبي سفيان، أخبرتها أنَّ زينب بنت جحش زوج النبي ﷺ قالت: \"خرج رسول الله ﷺ يومًا فَزِعًا، فحْمَرًا وجهُه، وهو يقول: لا إله إلَّا الله، ويلٌ للعربِ، من شرِّ قد اقترب، قالوا: وما ذاك يا رسولَ الله؟ قال: فُتح من رَدْمِ يَأْجُوجَ ومَأْجوجَ مثلُ هذه - وعقد تسعين (^٦) -، قالوا: أنهلك وفينا الصالحون؟ قال: نعم، إذا كثُر الخَبثُ\" (^٧).\n_________\n(^١) البرتي: - بكسر الباء الموحدة، وسكون الراء، وفي آخرها التاء المنقوطة من فوقها باثنتين -، هذه النسبة إلى: بِرْت وهى مدينة بنواحي بغداد. الأنساب (٢/ ١٢٧).\n(^٢) هو: أحمد بن محمد بن عيسى بن الأزهر.\n(^٣) هو: سليمان بن سيف بن يحيي الطائي الحراني.\n(^٤) محمد بن كثير العبدي البصري.\n(^٥) سليمان بن كثير العبدي البصري.\n(^٦) عقد التسعين: أن يجعل طرف السبابة اليمنى في أصلها ويضمها ضما محكما بحيث تنطوي عقدتاها حتَّى تصير مثل الحية المطوقة. انظر: فتح الباري (١٣/ ١٠٨).\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفتن وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٨/ حديث رقم ٢) من طريق ابن شهاب، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب قصة يأجوج، ومأجو ٤/ ١٣٨/ حديث لرقم ٣٣٤٦).\nمن فوائد الاستخراج:\n- بيان أنّ قوله: (وحلق بإصبعه الإبهام والتي تليها) الوارد عند مسلم يسمى عقد التسعين.\n- من طريق عقيل، عن ابن شهاب، به","vol":"22","page":34},{"text":"١٢٥٦٧ - حَدَّثَنَا أحمد بن عبد الرحمن الوهبي، قال: حَدَّثَنَا عمى (^١)، قال: حدثني يونس (^٢)، عن الزهري، قال: أخبرني عروة بن الزبير، أنَّ زينب بنت\n\n⦗٣٦⦘\nأبي سلمة، أخبرته أنّ أم حبيبة بنت أبي سفيان، أخبرتها أنَّ زينب بنت جحش زوج النبي ﷺ قالت: خرج النَّبِيّ ﷺ يومًا\" وذكر الحديث (^٣).\n_________\n(^١) هو: عبد الله بن وهب بن مسلم القرشي مولاهم أبو محمد المصري الفقيه.\n(^٢) هو: يونس بن يزيد الأيلي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفتن وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٨/ حديث رقم ٢) من طريق ابن وهب، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب قصة يأجوج، ومأجوج ٤/ ١٣٨/حديث رقم ٣٣٤٦) من طريق عقيل، عن ابن شهاب، به.\nوأخرجه أيضًا في صحيحه (كتاب الفتن، باب قول النبي ﷺ:\"ويل للعرب من شر قد اقترب\" ٩/ ٤٨ حديث رقم ٧٠٥٩) من طريق ابن عيينة، عن الزهري، به.","vol":"22","page":35},{"text":"١٢٥٦٨ - حَدَّثَنَا أبو داود الحراني (^١)، قال: حَدَّثَنَا يعقوب بن إبراهيم بن سعد (^٢)، قال: حَدَّثَنَا أبي، عن صالح (^٣)، عن ابن شهاب، قال: حدثى عروة بن الزبير، أنَّ زينب بنت أبي سلمة أخبرته، عن أم حبيبة بنت أبي سفيان، عن زينب بنت جحش، \"أنَّ رسول الله ﷺ دخل عليها فزِعًا يقول: لا إله إلَّا الله، ويلٌ للعرب، من شرِّ قد اقترب، فتح اليوم من رَدْمِ يأجوج ومأجوج مثلُ هذه - وحلَّق بإصبعَيْه الإبهام والتي تليها - قالت زينب بنت جحش: قلت: يا رسول الله، أنهلك وفينا الصالحون؟ قال: نعم، إذا كثر الخبث\" (^٤).\n\n⦗٣٧⦘\nرواه الليث (^٥)، عن عقيل (^٦)، عن الزهري (^٧).\n_________\n(^١) هو: سليمان بن سيف بن يحيي الطائي الحراني.\n(^٢) يعقوب بن إبراهيم بن سعد الزهري أبو يوسف المدني.\n(^٣) هو: صالح بن كيسان المدني.\n(^٤) تقدم تخريجه في الحديث رقم (١٢٥٦٦). =\n\n⦗٣٧⦘\n= من فوائد الاستخراج: ذكر لفظ رواية صالح، بينما مسلم أحال به على لفظ -يونس.\n(^٥) الليث بن سعد بن عبد الرحمن، أبو الحارث الفهمي المصري.\n(^٦) عُقيل بن خالد بن عَقيل، أبو خالد الأموي مولاهم، الأيلي.\n(^٧) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفتن وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٨/ حديث رقم ٢) من طريق عبد الملك بن شعيب بن الليث، عن أبيه، عن الليث، به.\nووصله البخاري في صحيحه كتاب أحاديث الأنبياء، باب قصة يأجوج، ومأجوج ٤/ ١٣٨/ حديث رقم ٣٣٤٦) من طريق يحيى بن بكير، عن الليث، به.","vol":"22","page":36},{"text":"١٢٥٦٩ - حدّثنا الزَّعْفَرَاني (^١)، قال: حَدَّثَنَا سعيد بن سليمان (^٢)، قال: حَدَّثَنَا الليث، عن ابن شهاب، عن عروة، عن زينب بنت أبي سلمة، عن أم حبيبة قالت: \"خرج علينا رسول الله ﷺ وهو محمرٌّ وجهه\"، وذكر الحديث (^٣).\n_________\n(^١) الزعفراني - بفتح الزاي، وسكون العين المهملة، وفتح الفاء والراء - هو: الحسن بن محمد بن الصباح البغدادي أبو علي.\nوالزعفراني: نسبة إلى الزعفرانية، وهي قرية من قرى سواد بغداد تحت كلوذا، وليس إلى بيع الزعفراني. انظر: الأنساب (٢/ ١٥٣)، معجم البلدان (٣/ ١٥٩)، اللباب (٢/ ٦٩).\nقال الدكتور بشار عواد في التعليق على \"تهذيب الكمال\" (٦/ ٣١٢) في (الزعفرانية):\"ما زالت هذه القرية معروفة بهذا الاسم إلى يومنا هذا\".\n(^٢) سعيد بن سليمان الضبي الواسطي البزاز المعروف بسعدويه.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٥٦٦).","vol":"22","page":37},{"text":"١٢٥٧٠ - حَدَّثَنَا الدَّنْدَاني (^١)، قال: حَدَّثَنَا أبو اليمان (^٢)، قال: أخبرنا شعيب (^٣)، عن الزهري، أنّ زينب بنت أبي سلمة حدثته، أنَّ أم حبيبة بنت أبي سفيان حدثتها، عن زينب بنت جحش \"أنَّ رسول الله ﷺ دخل عليها فزعا يقول: لا إله إلَّا الله، ويل للعرب، من شر قد اقترب\" (^٤) مثل حديث صالح بن كيسان.\nوفي إسنادَيْهما شيءٌ لم يجوِّداه (^٥).\n\n⦗٣٩⦘\nإلى هنا لم يخرِّجاه.\n_________\n(^١) الدنداني: - بمهملتين مفتوحتين، ونونين الأولى ساكنة -، هو: موسى بن سعيد أبو بكر الطرطوسي. الأنساب للسمعانِي (٥/ ٣٤٦)، اللباب لابن الأثير (١/ ٥١٠).\n(^٢) أبو اليمان هو: الحكم بن نافع البهراني الحمصي.\n(^٣) هو: شعيب بن أب حمزة دينار الأموي أبو بشر الحمصى.\n(^٤) تقدم تخريجه في الحديث رقم (١٢٥٦٦).\n(^٥) قال الدارقطني: \"يرويه الزهري، واختلف عنه؛\nفرواه ابن عيينة، عن الزهري، واختلف عن ابن عيينة؛\nفرواه الحميدي، وإبراهيم بن بشار، وإبراهيم بن سعيد الجوهري، وابن مصفى، والحسن بن الصباح، وعبد الجبار بن العلاء، وأبو عبد الله المخزومي، ويحيى بن السري، وأبو يحيى القطان، وسعدان بن نصر، وعبد الله بن أيوب، وأبن أخى الأصمعى، ومحمد بن أبي عون، ونصر بن علي، عن ابن عيينة، عن الزهري، عن عروة، عن زينب بنت أم سلمة، عن حبيبة بنت أم حبيبة، عن أمها أم حبيبة، عن زينب بنت جحش، ذكروا فيه أربع نسوة.\nورواه مسدد، وسعيد بن منصور، وأبو بكر بن أبي شيبة، وجاعة بن أحمد، عن ابن عيينة، عن الزهري، عن عروة، عن زينب، عن أم حبيبة، وأسقطوا من الإسناد حبيبة، وأظن إن ابن عيينة كان ربما أسقطها، وربما ذكرها.=\n\n⦗٣٩⦘\n=ورواه صالح بن كيسان، وعقيل بن خالد، والنعمان بن راشد، وشعيب بن أبي حمزة، ومحمد بن أبي حفصة، عن الزهري، عن عروة، عن زينب، عن أم حبيبة، عن زينب بنت جحش، ذكروا فيه ثلاث نسوة، ولم يذكروا حبيبة، ولم يذكرها في الإسناد عمر بن عيينة، في الرواية عنه، والمحفوظ عنه: قول من لم يذكرها، وقال الجراح بن منهال: عن الزهري، عن عروة، عن زينب بنت جحش، قالت: دخل على رسول الله ﷺ …، فذكره.\nوقيل: عن سعدان بن نصر، عن ابن عيينة، عن الزهري، عن عروة، عن زينب بنت أبي سلمة، عن حبيبة، عن أمها أم حبيبة زوج النَّبِيّ ﷺ عن النَّبِيّ ﷺ لم يذكروا فيه زينب بنت جحش\". العلل (١٥/ ٣٨٢).","vol":"22","page":38},{"text":"١٢٥٧١ - حَدَّثَنَا الدوري (^١)، وأبو أمية (^٢)، قالا: حَدَّثَنَا أحمد بن إسحاق (^٣)، قال: حَدَّثَنَا وهيب (^٤)، حَدَّثَنَا عبد الله بن طاوس، عن أبيه (^٥)، عن أبي هريرة، عن النَّبِيّ ﷺ قال: \"فتح اليوم من ردم يأجوج ومأجوج مثل هذه، وعقد تسعين\" (^٦).\n_________\n(^١) هو: عباس بن محمد بن حاتم أبو الفضل البغدادي.\n(^٢) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسى.\n(^٣) أحمد بن إسحاق بن زيد بن عبد الله الحضرمي البصري.\n(^٤) وهيب بن خالد بن عجلان الباهلى مولاهم البصري.\n(^٥) هو: طاووس بن كيسان الحميري الفارسي.\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب اقتراب الفتن وفتح ردم يأجوج ومأجوج ٤/ ٢٢٠٨/ حديث رقم ٣) من طريق أحمد بن إسحاق، به.","vol":"22","page":39},{"text":"١٢٥٧٢ - حَدَّثَنَا أبو علي الزعفراني (^١)، وعمرو بن مرزوق [¬*]،\n\n⦗٤٠⦘\nومحمد بن إسماعيل المكي، قالوا: حَدَّثَنَا عفان (^٢)، قال: حَدَّثَنَا وهيب، قال: حَدَّثَنَا عبد الله بن طاوس، عن أبيه، عن أبي هريرة، عن النَّبِيّ ﷺ قال: \"فُتح اليوم من ردمِ يأجوج ومأجوج مثلُ هذا\" وعقد وهيبٌ تسعين (^٣).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) عفان بن مسلم بن عبد الله الباهلى الصفار.\n(^٣) تقدم تخريجه في الحديث السابق.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ٨٩/ أ]: (عمرو بن مرزوق)، ولعل صوابه: (إبراهيم بن مرزوق) كما في إتحاف المهرة (١٨٩٥٩)، وليس من شيوخ أبي عوانة من اسمه (عمرو بن مرزوق)، وإنما هو من شيوخ شيوخه (أبو عثمان عمرو بن مرزوق الباهلي البصري)، ويروي عنه أبو علي الزعفراني المذكور في هذا الإسناد، كما في (٦٠٢١، ١٢٠٠١، ١٢٥٧٢)، وأما إبراهيم بن مرزوق هذا فهو أبو إسحاق ابن دينار الأموي البصري ثم المصري، وهو في طبقة من روى عن عمرو بن مرزوق، وقد أكثر أبو عوانة الرواية عنه مفردا أو مقرونا مع غيره، وروايته عن عفان بن مسلم في عدة مواضع من الكتاب (٤٧٩، ٤٩٥، ١١١٤، ٤٦١٣، ٩٠٩٤، ١٠٤٩٤، ١٠٨٠١، ١٠٨٩٤، ١١١٥٣).","vol":"22","page":39},{"text":"<span data-type='title' id=toc-1543>باب بيان إثبات الخسف (^١) بهذه الأمة، والدليل على أنَّ من التجأ إلى بيت الله أعاذه الله مما يحدث.</span>\n_________\n(^١) خسف المكان، يخسف، خسوفا: ذهب في الأرض. انظر: تاج الروس (٢٣/ ١٩٩).","vol":"22","page":41},{"text":"١٢٥٧٣ - حَدَّثَنَا أبو جعفر محمد بن عبيد الله بن أبي داود المعروف بابن المنادي (^١)، والعباس بن محمد (^٢)، قالا: حَدَّثَنَا يونس بن محمد (^٣)، قال: حَدَّثَنَا القاسم بن الفضل الحُدَّاني (^٤)، عن محمد بن زياد (^٥)، عن عبد الله بن الزبير، عن عائشة قالت: \"عَبثَ (^٦) رسولُ الله ﷺ فى منامه، فقلنا: يا رسول الله، صنعت شيئًا فى منامك لم تكن تفعله. قال: العجب العجب! إنَّ ناسا من أمتىَ يَؤمُّون (^٧) البيت لرجل من قريش قد ل! بالبيت - وقال عباس: قد عاذ بالبيت - حتَّى إذاكانوا بالبيداء خسف بهم، فقلنا: يا رسول الله، إنَّ الطريقَ قد يجمعُ الناسَ،\n\n⦗٤٢⦘\nقال: نعم، فيهم المستبصر (^٨) والمجبورُ (^٩) وابن السبيل (^١٠)، يهلكون مهلكًا واحدًا، ويَصْدُرون مصادرَ شتَّى (^١١)، يبعثهم الله على نياتهم\" (^١٢).\nقال عباس في حديثه: \"إن عائشة قالت: عبث\" فذكر مثلَه.\n_________\n(^١) هو: محمد بن عبيد الله بن نريد البغدادي أبو جعفر ابن المنادي.\n(^٢) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٣) يونس بن محمد بن مسلم البغدادي أبو محمد المودب.\n(^٤) القاسم بن الفضل بن معدان الحدائي - بضم الدال المهملة والتشديد - أبو المغيرة البصري. ثقة رمي بالإرجاء، كما في التقريب (ص ٧٩ ترجمة ٥٤٨٢).\n(^٥) محمد بن زياد الجمحي أبو الحارث المدني.\n(^٦) عبِث - بكسر الباء -: أي: قيل: معناه اضطرب بجسمه، وقيل: حرك أطرافه كمن يأخذ شيئًا أو يدفعه. انظر: النهاية (٣/ ١٦٩)، شرح النووي على مسلم (١٨/ ٦).\n(^٧) أي: ليقصدنَّ. انظر: النهاية (١/ ٦٩).\n(^٨) أي: المستبين للشئ؛ يعني: أنهم كانوا على بصيرة من ضلالتهم. انظر: النهاية (١/ ١٣٢)، فتح الباري (٤/ ٣٤٠).\n(^٩) أي: المكره. انظر: فتح الباري (٤/ ٣٤٠).\n(^١٠) أي: سالك الطريق معهم وليس منهم. انظر: المصدر نفسه. (٤/ ٣٤٠).\n(^١١) أي: يقع الهلاك في الدنيا على جميعهم، ويصدرون يوم القيامة مصادر شتى؛ أي: يبعثون مختلفين على قدر نياتهم، فيجازون بحسبها. انظر: شرح مسلم للنووي (١٨/ ٧).\n(^١٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي يؤم البيت (٤/ ٢٢١٠/ حديث رقم ٨) من طريق يونس بن محمد، به.\nوأخرجه بنحوه البخاري في صحيحه (كتاب الحج، باب هدم الكعبة (٣/ ٦٥، حديث رقم ٢١١٨) من طريق نافع بن جبير بن مطعم، عن عائشة، به.","vol":"22","page":41},{"text":"١٢٥٧٤ - وحدثنا أبو حاتم الرازي (^١)، قال: حدثنا سُريج بن يونس، قال: حدثنا عباد بن عباد، عن القاسم بن الفضل، عن محمد بن زياد، قال: سمعت ابن الزبير يخطب قال: حدثتني عائشة، بمثله إلى قوله: \"خسف بهم\" (^٢).\n_________\n(^١) هو: محمد بن إدريس بن المنذر الحنظلي.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":42},{"text":"١٢٥٧٥ - حدثنا ابن أبي مَسَرَّة (^١)، وعمار (^٢)، قالا: حدثنا\n\n⦗٤٣⦘\nالحُميدي (^٣)، قال: حدثنا سفيان (^٤)، قال: حدثني أمية بن صفوان الجمحي (^٥)، أنَّه سمع عبد الله بن صفوان (^٦) يقول: أخبرتني حفصة أنها سمعت النبي ﷺ يقول: \"لَيَؤُمَّنَّ هذا البيتَ جيشٌ يغزونه، حتى إذا كان ببيداء من الأرض (^٧)، خُسف بأوسطهم، وينادي (^٨) أولهم آخرهم، فلا يفلت منهم إلا الشريد (^٩) الذي يخبر عنهم\"، فقال رجل لجدي (^١٠): أشهد أنك لم تكذب على حفصة، وأنها لم تكذب على رسول الله ﷺ (^١١).\n\n⦗٤٤⦘\nقال سفيان: \"وكان عمر بن قيس (^١٢) يحدث عن أمية، كنت لا أجترئ أنْ أسأله عنه، كان يجالس خالد بن محمد الزهيري (^١٣)، وعبد الله بن شيبة (^١٤)، وكانوا من كبراء قريش يومئذ، وكانوا يتجالسون في سوق الليل (^١٥)، وهو يومئذ على باب المسجد، فاستعانني أمية أنظر له خالد بن أمية، فلما استعانني اجترأت عليه، سألته عنه، فحدثني\" (^١٦).\n_________\n(^١) هو: عبد الله بن أحمد بن زكريا.\n(^٢) عمار بن رجاء، أبو ياسر التغلبي الاستراباذي.\n(^٣) عبد الله بن الزبير بن عيسى القرشى.\n(^٤) سفيان بن عيينة.\n(^٥) أمية بن صفوان بن عبد الله بن صفوان بن أمية الجمحي المكي. مقبول كما في التقريب (١٥٣، ترجمة ٥٥٦).\n(^٦) عبد الله بن صفوان بن أمية بن خلف الجمحي أبو صفوان المكي. ولد على عهد النبي ﷺ، ولأبيه صحبة مشهورة. انظر: (الإصابة ٥/ ١٢، التقريب ٥١٦، ترجمة ٣٣٩٤).\n(^٧) البيداء: الأرض التي لا عمران فيه. انظر: غريب الصحيحين (ص ٥٦١)، النهاية (ص ١٧٧١). وبيداء المدينة. هي: الشرف الذي قدام ذي الحليفة بطريق مكة. قاله البكري. معجم ما استعجم (١/ ٢٩١)، وشرح النووي على مسلم (١٨/ ٥).\nوموضعها الآن في الجهة الجنوبية من مسجد ذي الحليفة، وفيها مباني ومنشآت. انظر: المعالم الأثيرة لمحمد شراب (ص ٦٧).\n(^٨) جا في الأصل: (وينادا)، والصواب ما أثبته، وقد جاء كذلك في صحيح مسلم.\n(^٩) قال القرطبيّ: الشريد: \"هو الطريد عن أهله، ويعني به هنا المنفرد عن ذلك الجيش الذي يُخسف به \". المفهم (٦/ ٢٢٦).\n(^١٠) هو: عبد الله بن صفوان كما في رواية الحميدي في مسنده.\n(^١١) أخرجه الحميدي في مسنده (١/ ١٣٧/ حديث ٢٨٦).\nوأخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش=\n\n⦗٤٤⦘\n= الذي يؤم البيت (٤/ ٢٢٠٩/ حديث رقم ٦) من طريق سفيان بن عيينة، به.\nمن فوائد الاستخراج:\n- تصريح سفيان بالسماع من أمية بن صفوان، بينما هو عند مسلم بالعنعنة.\n- ذكر نسبة أمية بن صفوان، وأنه الجمحي.\n(^١٢) عمر بن قيس المكي المعروف بسندل.\n(^١٣) لم أقف له على ترجمة.\n(^١٤) الظاهر أنه عبد الله بن شيبة بن عثمان القرشي خادم الكعبة أخو صفية بنت شيبة من عباد أهل مكة وزهاد التابعين. (مشاهير علماء الأمصار/ ١٣٦، رقم (٦٠٧، وتاريخ دمشق/ ٢٩/ ١٧١، رقم (٣٣٤٦).\n(^١٥) هي بمكة، عند جبل أبي قبيس. انظر: أخبار مكة للأزرقي (٢/ ٢٦٥)، المعالم الأثيرة (ص ٢٨٣).\n(^١٦) قول سفيان أخرجه الحميدي عقب الحديث كما هو عند أبي عوانة.","vol":"22","page":42},{"text":"١٢٥٧٦ - حدثنا مهدي بن الحارث، قال: أخبرنا سعيد بن منصور (^١)، قال: حدثنا سفيان (^٢)، عن أمية بن صفوان بن عبد الله بن صفوان، سمع جده يقول: سمعت حفصة، فذكر مثله. فقال رجلٌ: أشهد على جده أنَّه لم يكذبْ على حفصة، وأشهد على حفصة أنها\n\n⦗٤٥⦘\nلم تكذبْ على رسول الله ﷺ (^٣).\n_________\n(^١) هو: صاحب السنن.\n(^٢) هو: سفيان بن عيينة.\n(^٣) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج: ذكر نسب أمية بن صفوان، وأنه ابن عبد الله بن صفوان.","vol":"22","page":44},{"text":"١٢٥٧٧ - حدثنا أبو داود الحراني (^١)، والسُّلمي (^٢)، وموسى بن سعيد الدَّنْدَانيّ، قال: حدثنا أبو جعفر النُّفَيْلي (^٣)، قال: حدثنا زهير بن معاوية، قال: حدثنا عبد العزيز بن رفيع، عن عبيد الله بن القبطية (^٤)، قال: انطلقت أنا والحارث بن أبي ربيعة (^٥)، وعبد الله بن صفوان حتى دخلنا على أم سلمة، فقلنا: يا أم سلمة، ألا تحدثينا عن الخسف الذي يخسف بالقوم؟ فقالت: قال رسول الله ﷺ: \"يعوذ عائذ بالبيت، فيبعث إليه بعث، حتى إذا كانوا ببيداء من الأرض خسف بهم، فقلت: يا رسول الله، وكيف بمن كان كارها؟ قال: يخسف به معهم، ولكن يبعث يوم القيامة على ما كان في نفسه\". فقال عبد العزيز: فقلتُ لأبي جعفر: إنها إنما قالت: ببيداء من الأرض. قال أبو جعفر: هي والله ببيداء المدينة (^٦).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) هو: أحمد بن يوسف بن خالد الأزدي النيسابوري السُّلمي.\n(^٣) النفيلي -بنون وفاء مصغر-، هو: عبد الله بن محمد بن علي بن نفيل أبو جعفر الحراني. انظر: الأنساب (٥/ ٥٦٦).\n(^٤) عبيد الله بن القبطية الكوفي.\n(^٥) الحارث بن أبي ربيعة الحجازي.\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي=\n\n⦗٤٦⦘\n= يؤم البيت (٤/ ٢٢٠٨/ حديث رقم ٥) من طريق زهير، به.\nمن فوائد الاستخراج:\n- تقييد المهمل، وهو رهير بأنه ابن معاوية.\n- ذكر لفظ رواية زهير، بينما مسلم أحال به على لفظ رواية جرير.","vol":"22","page":45},{"text":"١٢٥٧٨ - حدثنا حمدان بن علي (^١)، قال: حدثنا زهير بن معاوية، بإسناده، مثله (^٢).\n_________\n(^١) هو: محمد بن علي بن عبد الله بن مهران الوراق يلقب بـ حمدان.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":46},{"text":"١٢٥٧٩ - حدثنا ابن المنادي (^١)، قال: حدثنا يونس بن محمد، قال: حدثنا أبو خيثمة (^٢)، عن عبد العزيز بن رفيع، عن ابن القبطية، قال: \" دخلت أنا والحارث بن أبي ربيعة، ورجل على أم سلمة، فقال لها الحارث: يا أم المؤمنين، حدثينا بحديث الجيش. فذكر نحوه إلى قوله: يبعث على ما في نفسه، أو على ما كان في نفسه\" (^٣).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي أبو جعفر.\n(^٢) هو: زهير بن معاوية.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي يؤم البيت (٤/ ٢٢٠٩/ حديث رقم ٥) من طريق زهير، به.\nمن فوائد الاستخراج:\n- ذكر كنية زهير بن معاوية: أبو خيثمة.\n- ذكر لفظ رواية زهير، بينما مسلم أحال به على رواية جرير.","vol":"22","page":46},{"text":"١٢٥٨٠ - حدثنا أحمد بن مسعود المقدسي، قال: حدثنا الهيثم بن\n\n⦗٤٧⦘\nجمل، قال: حدثنا جرير (^١)، عن عبد العزيز بن رفيع، عن عبيد الله بن القبطية، قال: دخلت أنا والحارث بن أبي ربيعة، وعبد الله بن صفوان على أم سلمة، فسألاها عن الجيش الذي يخسف به، وكان ذلك في أيام ابن الزبير، فقالت: قال رسول الله ﷺ\"يعوذ عائذ بالبيت، فيبعث إليه بعثًا، فإذا كانوا ببيداء من الأرض خُسف بهم، فقلت: يا رسولَ الله، فكيف بمن كان كارهًا؟ قال: يُخسف به معهم، ولكن يبعث يوم القيامة على نيتِه\".\nقال أبو جعفر: هي بيداء المدينة (^٢).\n_________\n(^١) هو: جرير بن حازم بن زيد الأزدي العتكي البصري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي يؤم البيت (٤/ ٢٢٠٨/ حديث رقم ٤) من طريق جرير، به.","vol":"22","page":46},{"text":"١٢٥٨١ - حدثنا العباس بن محمد (^١)، وأبو أمية (^٢)، قالا: حدثنا منصور بن سقير (^٣)، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أُنيسة، عن أبي زيد عبد الملك العامري (^٤)، عن يوسف بن ماهك -رجل من أهل مكة- قال: أخبرني عبد الله بن صفوان، قال: حدثتنا أم المؤمنين أنَّ رسول الله ﷺ قال: \"إنه سيعوذ بهذا البيت -يعني الكعبة- قوم ليست لهم منعة ولا عدد، يبعث إليهم جيش من الشام، حتى إذا كانوا ببيداء\n\n⦗٤٨⦘\nمن الأرض فيخسف بهم\" (^٥).\nقال يوسف: وأهل الشام يومئذ يسيرون إلى مكة.\nقال أبو أمية فيه: يجهزون إلى مكة. فقال عبد الله بن صفوان: أمَا إنَّه ليس هذا الجيش.\nقال عبد الملك العامري: وحدثني عبد الرحمن بن سابط (^٦)، عن الحارث بن أبي ربيعة، عن أم المؤمنين، بمثل حديث يوسف بن ماهك، ولم يذكر فيه الجيش الذي ذكره عبد الله بن صفوان.\nذكر أبو أمية في حديثه أمَّ المؤمنين عائشة، ولكن مسلم لم يسمِّ فيه عائشة، فضربت أنا على ذكر عائشة ولم أسمعِّها.\nمن هنا لم يخرجه مسلم، أخرجه غيره.\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) محمد بن إبراهيم بن مسلم الخزاعي أبو أمية الطرسوسي.\n(^٣) منصور بن سقير، ويقال: منصور بن صقير، أبو النضر البغدادي.\n(^٤) عبد الملك بن ميسرة الواسطي الكوفي.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي يؤم البيت (٤/ ٢٢١٠/ حديث رقم ٧) من طريق عبيد الله بن عمرو، به.\nمن فوائد الاستخراج:\n- ذكر كنية عبد الملك العامري: أبو زيد.\n- بيان أن يوسف بن ماهك من أهل مكة.\n(^٦) عبد الرحمن بن سابط، ويقال: ابن عبد الله بن سابط، وهو الصحيح، ويقال: ابن عبد الله بن عبد الرحمن الجمحى المكي.\nوثقه يحيى بن معين، وأبو زرعة، والعجلي، ويعقوب بن سفيان، والنسائى، والدارقطني. وقال ابن معين: يرسل. وقال ابن حجر: ثقة كثير الإرسال. انظر: (تهذيب الكمال ١٧/ ١٢٥، التقريب ٥٧٩، ترجمة ٣٨٦٧، جامع التحصيل ص ٢٢٢).","vol":"22","page":47},{"text":"١٢٥٨٢ - حدثنا أبو علي الزعفراني (^١)، وعيسى بن جعفر الوراق، قالا: حدثنا عبد الله بن بكر السهمي، قال: حدثنا حاتم بن أبي صغيرة (^٢)، عن المهاجر بن القبطية (^٣) أنَّه سمع أمَّ سلمة تقول: قال رسول الله ﷺ: \"ليُخسفَنَّ بقومٍ يغزون هذا البيتَ، ببيداء من الأرض، فقال رجلٌ من القوم: يا رسولَ الله، وإن كان فيهم الكاره؟ قال: يُبعث كلُّ رجلٍ منهم على نيته\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح الزعفراني.\n(^٢) هو: حاتم بن مسلم أبو يونس القشيري.\n(^٣) الظاهر أنه: عبيد الله بن القبطية المتقدم ذكره في حديث رقم (١٢٥٧٦) وما قبله.\nقال الدارقطني: \"قال بعض أهل العلم: عبيد الله ابن القبطية، يلقب بالمهاجر، والله أعلم\". العلل الواردة في الأحاديث النبوية (١٥/ ٢٣٠).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الخسف بالجيش الذي يؤم البيت (٤/ ٢٢٠٨، حديث رقم ٤) من طريق عبيد الله بن القبطية، به.\nوهذا الحديث قد عدَّه أبو عوانة زائدا على مسلم، وتابعه على ذلك الحافظ ابن حجر، حيث أورده في إتحاف المهرة (١٨/ ١٦٦، ح ٢٣٥٠١)، وعزاه لأبي عوانة والإمام أحمد، ولم يتبين لي وجه عدِّه زائدا على مسلم.","vol":"22","page":49},{"text":"١٢٥٨٣ - ز- حدثنا حمدون بن عمارة، ومحمد بن الخليل المخرمي، قالا: حدثنا محمد بن الصباح (^١)، ح.\nوحدثنا أبو أمية، قال: حدثنا سعيد بن سليمان (^٢)، ومحمد بن الصباح، قالا: حدثنا إسماعيل بن زكريا (^٣)، عن محمد بن سُوقة (^٤)، عن\n\n⦗٥٠⦘\nنافع بن جُبير بن مطعم، قال: حدثتني عائشة، أنَّ رسول الله ﷺ قال: \"يغزو جيشٌ إلى الكعبةِ، فإذا كانوا ببيداءَ من الأرضِ خُسف بأولِّهم وآخرهم\"، وذكر الحديث (^٥).\n_________\n(^١) محمد بن الصباح الدولابي المزني أبو جعفر البغدادي البزاز.\n(^٢) سعيد بن سليمان الضبي الواسطي البزاز المعروف بسعدويه.\n(^٣) إسماعيل بن زكريا بن مرة الخلقاني الأسدي.\n(^٤) أبو بكر الكوفي العابد.\n(^٥) أخرجه البخاري في صحيحه (كتاب البيوع، باب ما ذكر في الأسواق ٣/ ٦٥، حديث رقم ٢١١٨) عن محمد بن الصباح، به.","vol":"22","page":49},{"text":"١٢٥٨٤ - ز- حدثنا عبد الله بن أيوب المخرمي، قال: سمعت سفيان بن عيينة يقول: عن محمد بن سوقة، عن نافع بن جبير بن مطعم، عن أم سلمة، قالت: \"يا رسول الله، فلعل فيهم المستكره قال: إنهم يبعثون يوم القيامة على نياتهم\" (^١).\n\n⦗٥١⦘\nإلى هنا لم يخرجه.\n_________\n(^١) أخرجه الترمذي في سننه (كتاب الفتن عن رسول الله ﷺ، باب ما جاء في الأمر بالمعروف والنهي عن المنكر ٤/ ٤٦٩، ح ٢١٧١)، وابن ماجه في سننه (كتاب الفتن، باب جيش البيداء ٢/ ١٣٥١، ح ٤٠٦٥)، وأحمد في مسنده (٤٤/ ٧٧، حديث رقم ٢٦٤٧٥)، والفاكهي في أخبار مكة (١/ ٣٦٢، حديث رقم ٧٥٨)، وأبو يعلى في مسنده (١٢/ ٣٥٧، حديث رقم: ٦٩٢٦) من طرق عن سفيان بن عيينة، به.\nوهذا إسناد رجاله ثقات، إلا عبد الله بن أيوب المخرمي، قال أبو حاتم: \" صدوق\". الجرح والتعديل (٥/ ١١).\nوعبد الله بن أيوب المخرمي قد تابعه في هذه الرواية غير واحد، منهم الإمام أحمد.\nقال الترمذي: \"حسن غريب من هذا الوجه، وقد روي هذا الحديث عن نافع بن جبير، عن عائشة، أيضا عن النبي ﷺ\".\nوحديث عائشة الذي أشار إليه الترمذي أخرجه البخاري في صحيحه (كتاب البيوع، باب ما ذكر في الأسواق ٣/ ٦٥، ح ٢١١٨).\nقال الحافظ في الفتح (٤/ ٣٤٠): \"ويحتمل أن يكون نافع بن جبيرسمعه منهما؛ فإن روايته عن عائشة أتم من روايته عن أم سلمة \".","vol":"22","page":50},{"text":"١٢٥٨٥ - ز- حدثنا هلال بن العلاء، قال: حدثنا إسحاق بن محمد البرقى (^١) [¬*]، قال: حدثنا عباد بن عباد المهلبي، قال: حدثني شعبة بن الحجاج، عن أبي يونس الباهلي (^٢)، عن مهاجر المكي (^٣)، عن أم سلمة قالت: \"عَبِث رسول الله ﷺ في منامه فاستيقظ، فقال: العجب العجب لقوم يؤمّون هذا البيت لرجل من قريش حتى إذا كانوا ببيداء من الأرض خسف بهم، قالت: فقلت: يا رسول الله، يكون فيهم المار وذو الحاجة والمجبر، قال: فقال: يهلكون مهلكا واحدا، ويبعثهم الله على نياتهم\" (^٤)\n_________\n(^١) لم أقف على ترجمته [¬*].\n(^٢) هو: حاتم بن أبي صغيرة.\n(^٣) هو: مهاجر بن القبطية المكي.\n(^٤) أخرجه أحمد في مسنده (٤٤/ ٢٩٧/ حديث رقم ٢٦٧٠٢) - ومن طريقه الخطيب في الموضح (٢/ ٢٥٦) - عن وكيع، عن شعبة، به.\nوأخرجه الطبراني في المعجم الكبير (٢٣/ ٣٢١/ حديث ٧٣٤) من طريق أبي خليفة، عن أبي الوليد، عن زهير، عن عبد العزيز بن رفيع، عن المهاجر بن القبطية، به.\nوأخرجه في المعجم الكبير (٢٣/ ٤٠٩/ حديث ٩٨٥) من طريق عبيد بن غنام، عن أبي بكر بن أبي شيبة، عن وكيع، به.\nوأخرجه أبو داود الطيالسي في مسنده (٣/ ١٨٤/ حديث ١٧١٦) من طريق عمران، عن أبي يونس القشيري، عن عبيد الله بن القبطية، عن أم سلمة، به.\nوإسناد المصنف رجاله ثقات إلا إسحاق بن محمد البرقي فلم أقف له على ترجمة، وقد تابعه الإمام وكيع وغيره كما في مصادر التخريج.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (البرقي)، وصوابه: (البوقي)، كما في النسخة الجزائرية [٦/ ق ٩١/ أ]، وقد تصحفت كذلك في إتحاف المهرة (٢٣٥٠١) وكذا في نسخة السخاوي منه (٦/ ق ٢٠٧/ ب) إلى (الرقي)، و(الرقي) هي نسبة هلال بن العلاء الراوي عن إسحاق، انظر: تاريخ الرقة لأبي علي القشيري (ص ١٨٠)، والبوقي هذا لعل الصواب في اسمه إسحاق بن عبد الله، أبو يعقوب الجزري، فهو الذي يروي عنه هلال بن العلاء، وقال ابن منده: روى عنه هلال بن العلاء ومحمد بن الخضر مناكير، وانظر: الإكمال لابن ماكولا (١/ ٤٨٤)، الأنساب المتفقة لابن القيسراني (ص ١٦٠)، الأماكن للحازمي (ص ١١٦)، معجم البلدان لياقوت (١/ ٥١٠)، اللباب لابن الأثير (١/ ١٨٨)، بغية الطلب لابن العديم (٣/ ٦٠٩)، توضيح المشتبه لابن ناصر الدين (١/ ٤٦٥).","vol":"22","page":51},{"text":"<span data-type='title' id=toc-1544>باب تكوين الفتن في هذه الأمة وكثرتها، وأن من يشرف لها يقع فيها، وأنّ من وجد ملجأ التجأ إليه منها.</span>","vol":"22","page":52},{"text":"١٢٥٨٦ - حدثنا الصغاني (^١)، حدثنا سعيد بن منصور، قال: حدثنا سفيان بن عيينة، عن الزهري، ح.\nوحدثنا على بن حرب، قال: حدثنا سفيان بن عيينة، عن الزهري، عن عروة، عن أسامة بن زيد، \"أنَّ النبيَّ ﷺ أَشْرَف (^٢) على أُطُمٍ (^٣) من آطام المدينة، فقال: هل تَرَوْن ما أرى؟ إني لأرى الفتنَ خلال بيوتكم كمواقعِ القَطْرِ\" (^٤).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر الصغاني.\n(^٢) يقال: أشرفت على الشيء إذا طلعت عليه من فوقه. انظر: تهذيب اللغة (١/ ٢٣٥).\n(^٣) الأطم بالضم: بناء مرتفع، وجمعه آطام. انظر: النهاية (١/ ٥٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١١/ حديث رقم ٩) من طريق سفيان بن عيينة، به.\nوأخرجه البخاري في صحيحه (كتاب فضائل المدينة، باب آطام المدينة ٣/ ٢١/ حديث رقم ١٨٧٨) عن علي بن عبد الله، عن سفيان، به.\nوأخرجه أيضا في صحيحه (كتاب المظالم والغصب، باب الغرفة والعلية المشرفة وغير المشرفة، في السطوح وغيرها (٣/ ١٣٣، حديث رقم ٢٤٦٧) عن عبد الله بن محمد، عن ابن عيينة، به.\nمن فوائد الاستخراج: ذكر نسب أسامة، وأنه ابن زيد.","vol":"22","page":52},{"text":"١٢٥٨٧ - حدثنا محمد بن يحيى (^١)، ومحمد بن إسحاق بن الصبَّاح الصنعاني، قالا: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن\n\n⦗٥٣⦘\nأسامة بن زيد، قال: \"أَشْرَفَ رسولُ الله ﷺ على أُطُمٍ من آطامِ المدينةِ، فقال: هل تَرَوْن ما أرى؟ قالوا: لا، قال: فإني أرى الفتنَ تقع خلالَ بيوتكم كقطعِ المطرِ\" (^٢).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي النيسابوري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١١ / حديث وقم ٩/ ٢) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه (كتاب كتاب الفتن، باب قول النبي ﷺ: \"ويل للعرب من شر قد اقترب\" ٩/ ٤٨/ حديث رقم ٧٠٦٠) عن محمود، عن عبد الرزاق، به.\nمن فوائد الاستخراج:\n- ذكر لفظ معمر، بينما مسلم أحال به على لفظ سفيان بن عيينة.\n- ذكر نسب أسامة وأنه ابن زيد.","vol":"22","page":52},{"text":"١٢٥٨٨ - حدثنا محمد بن النعمان بن بشير المقدسي، قال: حدثنا عبد العزيز الأُويسي (^١)، قال: حدثنا إبراهيم بن سعد (^٢)، عن صالح بن كيسان، عن ابن شهاب، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، عن أبي هريرة قال: قال رسول الله ﷺ: \"ستكون فتنةٌ (^٣)، القاعدُ فيها خير من القائمِ، والقائم فيها خيرٌ من الماشي، والماشي فيها خيرٌ من الساعي، من تَشَرَّفَ لها استشرفتْه (^٤)، ومن وَجد منها\n\n⦗٥٤⦘\nملجأً أو معاذًا فليَعُذْ به\" (^٥).\n_________\n(^١) عبد العزيز بن عبد الله بن يحيى العامرى أبو القاسم الأويسي المدني.\n(^٢) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن الزهري المدني.\n(^٣) في صحيح مسلم: (فتن).\n(^٤) أي: من انتصب لها انتصبت له وتلته وصرعته وقتلته. وقيل: هو من المخاطرة والتغرير والإشفاء على الهلاك أي: من خاطر بنفسه فيها أهلكته. انظر: مشارق الأنوار=\n\n⦗٥٤⦘\n= (٢/ ٢٤٩)، النهاية (٢/ ٤٦٢).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١١/ حديث رقم ١٠) من طريق إبراهيم بن سعد، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٩٨/ حديث رقم ٣٦٠١) عن عبد العزيز الأويسى، عن إبراهيم، به.\nمن فوائد الاستخراج:\n- تعيين صالح، وأنه ابن كيسان.\n- ذكر اسم ابن المسيب: سعيد.","vol":"22","page":53},{"text":"١٢٥٨٩ - حدثنا أبو داود الحراني (^١)، وعباس الدوري (^٢)، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^٣)، قال: حدثنا أبي، عن صالح (^٤)، عن ابن شهاب، قال: حدثني سعيد بن المسيب وأبو سلمة بن عبد الرحمن، أنَّ أبا هريرة قال: قال رسول الله ﷺ: \"ستكون فتنٌ، القاعدٌ فيها خيرٌ من القائم، والقائئم فيها خيرٌ من الماشي، والماشي فيها خيرٌ من الساعى، من تشَرَّفَ لها تَسْتَشرفْه، ومن وجد منها ملجأً فليَعُذْ به\" (^٥).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) هو: عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٣) يعقوب بن إبراهيم بن سعد الزهري أبو يوسف المدني.\n(^٤) هو: صالح بن كيسان المدني.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١١/ حديث رقم ١٠) من طريق يعقوب بن إبراهيم بن سعد، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام=\n\n⦗٥٥⦘\n= ٤/ ٩٨/ حديث رقم ٣٦٠١) عن عبد العزيز الأويسي، عن إبراهيم، به.\nمن فوائد الاستخراج: ذكر اسم ابن المسيب: سعيد.","vol":"22","page":54},{"text":"١٢٥٩٠ - رواه محمد بن يحيى (^١)، عن يعقوب بن إبراهيم، عن أبيه، عن صالح (^٢)، عن الزهري، قال: حدثني أبو بكر بن عبد الرحمن بن الحارث، عن عبد الرحمن بن مطيع بن الأسود، عن نوفل (^٣)، مثل حديث أبي هريرة، إلا أنَّ أبا بكر يزيد: \"مِن الصلاةِ صلاةٌ، من فاتته؛ فكأنما وُتِر أهلُه (^٤) ومالُه\" (^٥).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي النيسابوي.\n(^٢) صالح بن كيسان المدني.\n(^٣) نوفل بن معاوية بن عروة بن صخر أبو معاوية الديلي. صحابي من مسلمة الفتح.\n(^٤) أي نقص. يقال: وترته، إذا نقصته. فكأنك جعلته وترا بعد أن كان كثيرا. انظر: النهاية (٥/ ١٤٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١١/ حديث رقم ١١) من طريق يعقوب، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٩٩/ حديث رقم ٣٦٠٢) عن عبد العزيز الأويسي، عن إبراهيم، به.\nمن فوائد الاستخراج:\n- تقييد المهمل: يعقوب، وأنه ابن إبراهيم.\n- ذكر نسب أبي بكر بن عبد الرحمن، وأنه ابن الحارث.","vol":"22","page":55},{"text":"١٢٥٩١ - حدثنا أبو علي الزعفراني (^١)، قال: حدثنا أبو عباد (^٢)، قال: حدثنا إبراهيم بن سعد، عن أبيه، عن أبي سلمة (^٣)، عن أبي هريرة قال:\n\n⦗٥٦⦘\nقال النبي ﷺ: \"ستكون فتنٌ، النائمُ فيها خيرٌ من اليقظان، والقاعدُ فيها خيرٌ من القائم، والقائمُ فيها خيرٌ من الماشي، والماشي فيها خيرٌ من الساعي، من اسْتَشْرَف لها اسْتشرفَتْه، ومن وجد منها ملجأ أو معاذا فلْيغذْ به\" (^٤).\n_________\n(^١) الحسن بن محمد بن الصباح الزعفراني.\n(^٢) أبو عباد هو: يحيى بن عباد الضبعي.\n(^٣) أبو سلمة بن عبد الرحمن بن عوف الزهري.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١٢/ حديث رقم ١٢) من طريق إبراهيم بن سعد، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب تكون فتنة القاعد فيها خير من القائم (٩/ ٥١/ حديث رقم ٧٠٨١) عن محمد بن عبيد الله، عن إبراهيم بن سعد، به.","vol":"22","page":55},{"text":"١٢٥٩٢ - حدثنا أحمد بن يحيى الحُلْواني، قال: حدثنا إبراهيم بن حمزة (^١)، قال: حدثنا إبراهيم، بمثله (^٢).\n_________\n(^١) إبراهيم بن حمزة بن محمد الزبيري المدني.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":56},{"text":"١٢٥٩٣ - حدثنا الصغاني، وابن الجنيد الدقاق (^١)، والميموني (^٢)، قالوا (^٣): حدثنا رَوْح بن عُبادة، قال: حدثنا عثمان الشَّحَّام (^٤)، قال: حدثنا مسلم بن أبي بكرة (^٥)، عن أبي بكرة، عن رسول الله ﷺ قال: \"إنها ستكون فتن،\n\n⦗٥٧⦘\nثم تكون فتنة، ألا! فالماشي فيها خير من الساعي، ألا! والقاعد فيها خير من القائم فيها، ألا! والمضطجع فيها خير من القاعد، ألا! فإذا نزلت، فمن كانت له غنَمٌ فليلحق بغنمه، ألا! ومن كانت له أرض فليلحق بأرضه، ألا! ومن كانت له إبل فليلحق بإبله، فقال رجل من القوم: يا نبى الله، جعلني الله فداءك، أرأيت من ليست له غنم ولا أرض ولا إبل، كيف يصنع؟ قال: فليأخذ سيفه، ثم ليعمد به إلى صخرة، ثم ليدفعه على حده، ثم لينج إن استطاع النجاة، اللهم هل بلغت؟ اللهم هل بلغت؟ إذ قال رجل: جعلني الله فداك، أرأيت إن أخذ بيدي مكرها حتى ينطلق بي إلى أحد الصفين، أو إحدى (^٦) الفئتين -عثمان شك- فيحذفني رجل بسيفه فيقتلني، ماذا يكون من شأني؟ قال: يبوأ بإثمه وإثمك، فيكون من أصحاب النار\" (^٧).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد.\n(^٢) هو: عبد الملك بن عبد الحميد الرقي.\n(^٣) في الأصل: (قالا).\n(^٤) عثمان الشحام العدوي أبو سلمة البصري، يقال: اسم أبيه: ميمون، أو عبد الله. قال أحمد بن حنبل: ليس به بأس. وقال أبو حاتم: ما أرى بحديثه بأسا. وقال ابن حجر: لا بأس به. انظر: (الجرح والتعديل ٦/ ١٧٣، تهذيب التهذيب ٧/ ١٦١، التقريب ص ٦٧٠، ترجمة ٤٥٣١).\n(^٥) مسلم بن أبي بكرة بن الحارث الثقفي البصري. قال العجلي: بصري تابعي ثقة. وقال ابن حجر: صدوق. (التقريب/ ٩٣٧، ترجمة ٦٦١٧).\n(^٦) في الأصل: (أحد)، والتصويب من صحيح مسلم.\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع القطر ٤/ ٢٢١٢/ حديث رقم ١٣) من طريق عثمان الشحام، به.","vol":"22","page":56},{"text":"١٢٥٩٤ - حدثنا أبو أمية (^١)، قال: حدثنا ابن أبي شيبة (^٢)، قال: حدثنا وكيع، عن عثمان الشَّحَّام، بمثله إلى قوله: \"فلْيَنجُ، إن استطاع النَّجاةَ\" (^٣).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٢) هو: عبد الله بن محمد بن إبراهيم العبسي أبو بكر بن أبي شيبة.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب نزول الفتن كمواقع=\n\n⦗٥٨⦘\n= القطر ٤/ ٢٢١٢/ حديث رقم ١٣/ ٢) من طريق وكيع، به.","vol":"22","page":57},{"text":"١٢٥٩٥ - حدثنا ابن الجنيد (^١)، قال: حدثنا الأسود بن عامر، ح.\nوحدثنا مهدي (^٢)، قال: حدثنا أبو سلمة (^٣)، قالا: حدثنا حماد بن سلمة، عن عثمان الشحام، عن مسلم بن أبي بكرة، عن أبيه، أنَّ النبي ﷺ قال: \"تكون فتنة\" فذكر نحوه (^٤).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد.\n(^٢) مهدي بن الحارث بن مرداس العرعري العصار.\n(^٣) هو: موسى بن إسماعيل التبوذكى المنقري.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":58},{"text":"<span data-type='title' id=toc-1545>باب حظر قتال المسلمين في الفتنة، وأنّ القاتل والمقتول في النار.</span>","vol":"22","page":59},{"text":"١٢٥٩٦ - حدثنا محمد بن الحسين بن أبي الحُنين، قال: حدثنا عبد الرحمن بن المبارك (^١)، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب (^٢) ويونس (^٣)، عن الحسن (^٤)، عن الأحنف بن قيس (^٥)، قال: ذهبتُ لأنصرَ هذا الرجلَ (^٦)، فتلقاني أبو بَكْرة، فقال: أين تريد؟ فقلت: أنصرُ هذا الرجلَ، قال: ارجع، فإني سمعت رسول الله ﷺ يقول: \"إذا التقى المسلمان بسَيْفَيْهما، فالقاتلُ والمقتولُ في النّارِ، قلتُ: يا رسولَ الله، هذا القاتلُ، فما بالُ المقتولُ؟ قال: إنَّه كان حريصًا على قتلِ صاحبِه\" (^٧).\n_________\n(^١) عبد الرحمن بن المبارك بن عبد الله العيشي.\n(^٢) أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٣) يونس بن يزيد الأيلي.\n(^٤) الحسن بن أبي الحسن البصري.\n(^٥) الأحنف بن قيس بن معاوية بن حصين، أبو بحر التميمي السعدي، احمه: الضحاك، وقيل: صخر. مخضرم. قيل: مات سنة سبع وستين، وقيل: اثنتين وسبعين. ثقة، كما في (التقريب ١ ٢٣٦، ترجمة ٢٨٨).\n(^٦) يعنى: علي بن أبي طالب ﵁ كما في الروايات الآتية.\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان بسيفيهما ٤/ ٢٢١٤، حديث رقم ١٤) من طريق حماد بن زيد، به.\nوأخرجه البخارى في صحيحه (كتاب الإيمان، باب ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فأَصْلِحُوا بَيْنَهُمَا﴾ [الحجرات: ٩]، حديث رقم ٣١) عن عبد الرحمن بن المبارك، به. =\n\n⦗٦٠⦘\n=وأخرجه أيضا في -كتاب الديات، باب قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا﴾ [المائدة: ١٣٢] (٩/ ٤، ح ٦٨٧٥، وح ٦٨٧٥) عن عبد الرحمن بن المبارك، به.\nمن فوائد الاستخراج: ورود (قلتُ: يا رسولَ الله، هذا القاتلُ) بدون شك، بينما هو عند مسلم: (فقلتُ -أو قيل- يا رسولَ الله) بالشك.","vol":"22","page":59},{"text":"١٢٥٩٧ - حدثنا إسحاق بن سيار، قال: حدثنا خالد بن خِداش، قال: حدثنا حماد بن زيد، عن أيوب ويونس، عن الحسن، عن الأحنف بن قيس، عن أبي بكرة، قال رسول الله ﷺ: \"إذا التقى المسلمان بسَيْفَيْهما، فالقاتلُ والمقتولُ في النَّارِ\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.","vol":"22","page":60},{"text":"١٢٥٩٨ - حدثنا الصغاني، حدثنا المعلى بن منصور، قال: حدثنا حماد بن زيد، عن أيوب ويونس، عن الحسن، عن الأحنف بن قيس، قال: خرجت وأنا أريد أنْ آتي -قال حماد: أحسبه عليا- قال: فلقيني أبو بكرة فقال: أين تريد؟ فأخبرته، قلت: ابن عم رسول الله ﷺ -يعني: عليًّا- قال: ارجع، فإني سمعت رسول الله ﷺ يقول: \"إذا التقى المسلمان بسَيْفَيْهما، فقَتَل أحدُهما صاحبَه فهما في النَّار، قيل: يا رسولَ الله، هذا القاتلُ، فما بالُ المقتول؟ قال: إنه أراد قتلَ صاحبِه\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (١٢٥٩٦).","vol":"22","page":60},{"text":"١٢٥٩٩ - حدثنا إسماعيل القاضى (^١)، قال: حدثنا محمد بن أبي\n\n⦗٦١⦘\nبكر (^٢)، قال: حدثنا حماد بن زيد، عن أيوب ويونس، عن الحسن، عن الأحنف بن قيس، قال: \"أخذتُ سِلاحي وأنا أريد أنْ أنصرَ ابنَ عم رسول الله ﷺ (^٣)، فلقيني أبو بكرة\"، فذكر مثله (^٤).\n_________\n(^١) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي.\n(^٢) محمد بن أبي بكر بن علي بن عطاء بن مقدم المقدمي.\n(^٣) يعى: عليا كما في فتح الباري (١/ ٨٦)، وتكملة فتح الملهم (١٢/ ٢١٥).\n(^٤) تقدم تخريجه في الحديث رقم (١٢٥٩٢).","vol":"22","page":60},{"text":"١٢٦٠٠ - حدثنا العباس بن السندي أبو الحارث الأنطاكي (^١)، قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا حماد بن زيد، عن أيوب ويونس، عن الحسن، عن الأحنف بن قيس، قال: \"ذهبتُ لأنصرَ هذا الرجلَ\"، وذكر الحديث (^٢).\n_________\n(^١) هو: عباس بن عبد الله بن عباس بن السندي الأسدي أبو الحارث الأنطاكى.\n(^٢) تقدم تخريجه في الحديث رقم (١٢٥٩٤).","vol":"22","page":61},{"text":"١٢٦٠١ - حدثنا إسماعيل القاضي، حدثنا أحمد بن عبدة، قال: حدثنا حماد (^١)، عن أيوب ويونس والمعلى بن زياد (^٢)، عن الحسن، عن الأحنف بن قيس، عن أبي بكرة، قال: قال رسول الله ﷺ: \"إذا تواجه المسلمان (^٣) بسَيْفهما، فقتل أحدُهما صاحبَه، فهما في النار\" (^٤).\n_________\n(^١) حماد بن زيد بن درهم.\n(^٢) معلى بن زياد القردوسي -بقاف- أبو الحسن البصري. صدوق، قليل الحديث زاهد. اختلف قول ابن معين فيه. انظر: التقريب (٩٦١، ترجمة ٦٨٠٤).\n(^٣) معنى تواجها: ضرب كل واحد وجه صاحبه أي ذاته. انظر: شرح النووي على مسلم (١١/ ١٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان=\n\n⦗٦٢⦘\n= بسيفيهما ٤/ ٢٢١٤، حديث رقم ١٥) من طريق حماد، به.\nوانظر تخريج أول حديث في هذا الباب.","vol":"22","page":61},{"text":"١٢٦٠٢ - حدثنا محمد بن مُهِلّ (^١) ومحمد بن إسحاق بن الصباح وابن الخراساني أبو العباس الفضل بن أحمد بن إسماعيل الخراساني، قالوا: حدثنا عبد الرزاق من كتابه، قال: أخبرنا معمر، عن أيوب، عن الحسن، عن الأحنف بن قيس، عن أبي بكرة، قال رسول اللّه ﷺ: \"إذا تواجه المسلمان بسَيْفهما، فقتل أحدُهما صاحبَه، فالقاتلُ والمقتولُ في النارِ، قالوا: يا رسولَ الله، هذا القاتلُ فما بال المقتولِ؟ قال: إنَّه كان يريد قتلَ صاحبِه\" (^٢).\n_________\n(^١) هو: محمد بن عبد الله بن مهل الصنعاني.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان بسيفيهما ٤/ ٢٢١٤، حديث رقم ١٥/ ٢) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه معلقا عن معمر (كتاب الفتن، باب إذا التقى المسلمان بسيفيهما ٩/ ٥١، بعد حديث رقم ٧٠٨٣) من طريق الحسن، به.\nمن فوائد الاستخراج: ذكر لفظ رواية عبد الرزاق، بينما مسلم أحال به على لفظ رواية أبي كامل، عن حماد.","vol":"22","page":62},{"text":"١٢٦٠٣ - حدثنا يونس بن حبيب، قال: حدثنا أبو داود (^١)، قال: حدثنا شعبة، عن منصور (^٢)، عن رِبْعي بن حِراش، عن أبي بكرة،\n\n⦗٦٣⦘\nعن النبي ﷺ قال: \"إذا أشار الرجلُ إلى أخيه بسلاحٍ، فهما على جُرُفِ (^٣) جهنَّمَ، فإذا قتله وقعَا فيه جميعًا\" (^٤).\n_________\n(^١) أبو داود هو: سليمان بن داود الطيالسي.\n(^٢) هو: منصور بن المعتمر بن عبد الله السلمي أبو عتاب الكوفي.\n(^٣) بالجيم، وضم الراء، وسكونها. وبحاء مهملة وسكون الراء جانب أو طرف. فيض القدير (١/ ٢٨١).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان بسيفيهما ٤/ ٢٢١٤، حديث رقم ١٦) من طريق شعبة، به.\nوأخرجه البخاري في صحيحه معلقا عن غندر (كتاب الفتن، باب إذا التقى المسلمان بسيفيهما ٩/ ٥١، بعد حديث رقم ٧٠٨٣).\nونص الإمام البخاري بأن سفيان لم يرفعه عن منصور.\nوانظر كلام ابن حجر حول هذا الحديث في فتح الباري (١٣/ ٣٧).","vol":"22","page":62},{"text":"<span data-type='title' id=toc-1546>باب اقتتال الفئتين العظيمتين من المسلمين، وكثرة القتل بينهما، والدليل على أنَّ القتل يكثر بين يدي الساعة.</span>","vol":"22","page":64},{"text":"١٢٦٠٤ - حدثنا السُّلمي (^١)، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن هَمَّام بن منبِّه، عن أبي هريرة قال: وقال رسول الله ﷺ: \"لا تقومُ الساعةُ حتى تقتتلَ فئتان عظيمتان، يكون بينهما مقتلةٌ عظيمةٌ، ودعواهما واحدةٌ\" (^٢).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي السلمي أبو الحسن النيسابوري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان بسيفيهما ٤/ ٢٢١٤، حديث رقم ١٧) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٢٠٠/ حديث رقم (٣٦٠٨ وحديث رقم ٣٦٠٩) عن عبد الله بن محمد، عن عبد الرزاق.\nوأخرجه أيضا في صحيحه (كتاب الفتن، باب خروج النار (٩/ ٥٩، حديث رقم ٧١٢١) من طريق أبي الزناد، عن عبد الرحمن، عن أبي هريرة، به.\nوأخرجه أيضا في صحيحه (كتاب استتابة المرتدين والمعاندين وقتالهم، باب قول النبي ﷺ: \"لا تقوم الساعة حتى يقتتل فئتان، دعوتهما واحدة\" ٩/ ١٧/ حديث رقم ٦٩٣٥) من طريق أبي الزناد، عن عبد الرحمن، عن أبي هريرة، به.","vol":"22","page":64},{"text":"١٢٦٠٥ - حدثنا أبو إبراهيم الزُّهري (^١)، قال: حدثنا مؤمَّل بن الفضل، قال: حدثنا محمد بن حرب الأبْرَش، حدثنا محمد بن الوليد الزُّبيدي، عن الزهري، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة،\n\n⦗٦٥⦘\nقال: قال رسول الله ﷺ: \"لا تقومُ الساعةُ حتى تقتتلَ فئتان، ودعواهما واحدةٌ\" (^٢).\n_________\n(^١) هو: أحمد بن سعد بن إبراهيم بن سعد.\n(^٢) لم يخرج مسلم طريق أبي سلمة بن عبد الرحمن عن أبي هريرة، وإنما أخرجه من طريق همام بن منبه، عن أبي هريرة كما تقدم في الحديث السابق.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٢٠٠/ حديث رقم ٣٦٠٨) من طريق الزهري، به، وتخريج المصنف لهذا الطريق من فوائد الاستخراج.","vol":"22","page":64},{"text":"١٢٦٠٦ - حدثنا علي بن عبد العزيز (^١)، قال: حدثنا مُعلَّى بن أسد (^٢)، قال: حدثنا عبد العزيز بن المختار، ح.\nوحدثني أبو الحسن (^٣)، قال: حدثنا قُتيبة (^٤)، قال: حدثنا يعقوب بن عبد الرحمن (^٥)، قالا: حدثنا سُهيل (^٦)، عن أبيه (^٧)، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لا تقوم الساعةُ حتى يكثرَ الهَرْجُ، قالوا: وما الهرجُ يا رسولَ الله؟ قال: القتلُ القتلُ\" (^٨).\n\n⦗٦٦⦘\nوأما عبد العزيز قال: (القتل) مرة واحدة.\n_________\n(^١) علي بن عبد العزيز بن المرزبان بن سابور أبو الحسن البغوي.\n(^٢) معلى بن أسد العمي أبو الهيثم البصري.\n(^٣) هو: مسدد بن قطن بن إبراهيم النيسابوري.\n(^٤) قتيبة بن سعيد بن جميل بن طريف الثقفي أبو رجاء البغلاني.\n(^٥) يعقوب بن عبد الرحمن القاري المدني.\n(^٦) سهيل بن أبي صالح ذكوان السمان أبو يزيد المدني.\n(^٧) هو: ذكوان السمان الزيات أبو سهيل وأبو صالح.\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إذا تواجه المسلمان بسيفيهما ٤/ ٢٢١٥، حديث رقم ١٨) من طريق قُتيبة، به.","vol":"22","page":65},{"text":"١٢٦٠٧ - حدثنا علي بن حرب، قال: حدثنا أبو معاوية، عن الأعمش، عن أبي وائل (^١)، قال: كنت جالسًا مع عبد الله وأبي موسى فقالا: قال رسول الله ﷺ: \"بين يدي الساعة أيام يرفع فيها العلم، ويترك فيها العمل، وينزل فيها الجهل، ويكثر فيها الهرج، قال: فقلنا: يا رسول الله، وما الهرج؟ قال: القتل القتل مرتين\" (^٢).\n_________\n(^١) شقيق بن سلمة الأسدي أبو وائل الكوفي.\n(^٢) تقدم عند المصنف (٢٠/ ٣١٢، حديث رقم ١١٧١) وما بعده، إلا أنه لم يخرجه من طريق أبي معاوية، وإنما من طريق عبيد الله بن موسى وزائدة.\nوقد علق طريق أبي معاوية في (٢٠/ ٣١٥)، وأخرجها هنا مسندة.\nمن فوائد الاستخراج: كون أبي عوانة أخرج الحديث من طريق أبي معاوية، وقد قال يعقوب بن شيبة: \"سفيان الثوري وأبو معاوية مقدمان في الأعمش على جميع من روى عن الأعمش\". انظر: شرح العلل (٢/ ٥٣٠).","vol":"22","page":66},{"text":"١٢٦٠٨ - روى نصر بن علي، عن عبد الأعلى (^١)، عن معمر عن الزهري، عن سعيد (^٢)، عن أبي هريرة، عن النبي ﷺ قال: \"يتقارب الزمان\"، وذكر الحديث (^٣).\n_________\n(^١) عبد الأعلى بن عبد الأعلى أبو محمد البصري السامي.\n(^٢) هو سعيد بن المسيب.\n(^٣) أخرجه مسلم في صحيحه (كتاب العلم، باب رقع العلم وقبضه وظهور الجهل والفتن في آخر الزمان ٤/ ٢٥٠٧، حديث رقم ١٢) من طريق عبد الأعلى، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب ظهور الفتن ٩/ ٤٨/ حديث رقم ٧٠٦١) من طريق يونس، عن الزهري، به.=\n\n⦗٦٧⦘\n= وقد تقدم موصولا عند المصنف بأسانيده (٢٠/ ٣١٧، حديث رقم ١١٧٢٠ وما بعده) عن الزهري، عن ابن المسيب، به.","vol":"22","page":66},{"text":"<span data-type='title' id=toc-1547>باب الدليل على أنَّ هذه الأمة تُهلك ويفنى بعضُها بعضًا، وأنَّه لا يُسلط عليها عدوٌّ من غيرها، ولا يُهلكها الغرقُ.</span>","vol":"22","page":67},{"text":"١٢٦٠٩ - حدثنا يزيد بن سِنان وعبد الرحمن بن محمد بن منصور قُرْبزَان، قالا: حدثنا معاذ بن هشام، قال: حدثني أبي (^١)، عن قتادة، عن أبي قلابة (^٢)، عن أبي أسماء الرَّحَبي (^٣)، عن ثوبان، أنَّ في الله ﷺ قال: \"إنَّ الله زَوَى (^٤) إنَّ الله زوى لي الأرض، حتى رأيتُ مشارقَها ومغاربَها، وأعطاني الكنزَيْن (^٥) الأحمرَ والأبيض، وإنّ مُلكَ أمتى سيبلغ ما زُوِيَ لى منها؛ وإني سألت ربِّي أنْ لا يهلكهم بسَنَةٍ (^٦)، وأن لا يُسَلِّطَ عليهم عدوًّا من\n\n⦗٦٨⦘\nغيرهم فيهلكهم، ولا يلبسهم شِيَعًا (^٧) أو يُذيق بعضَهم بأْسَ بعض، فقال: يا محمد، إني إذا قضيتُ قضاءً فلا مردَّ له؛ إني أعطيتُك لأمَّتِك أنْ لا يُهلكوا بسَنَةٍ، وأن لا يُسلَّط عليهم عدوًّا من غيرهم فيستبيحَهم (^٨) ولو اجتمع عليهم من بين أقطارِها، حتى يكون بعضُهم يهلك بعضًا، وبعضُهم يفني بعضًا، وبعضُهم يَسبي بعضًا، وإنه سترجع قبائلُ من أمتي إلى الشركِ وعبادةِ الأوثان، وإن مِن أخوفِ ما أخاف على أمتي الأئمةَ المُضِلِّين، وإنه إذا وُضع السيفُ فيهم لم يرفعْ عنهم إلى يوم القيامة، وإنه سيخرج في أمتي كذُّابون دجَّالون قريبٌ من ثلاثين، وإني خاتمُ النبيين، لا نبيَّ بعدي، ولا تزال طائفةٌ من أمتي على الحق منصورة حتى يأتي أمر الله\" (^٩).\n_________\n(^١) هشام بن أبي عبد الله سنبر أبو بكر البصري الدستوائي.\n(^٢) هو: عبد الله بن زيد بن عمرو أو عامر الجرمي، أبو قلابة البصري.\n(^٣) هو: عمرو بن مرثد أبو أسماء الرجي الدمشقي.\n(^٤) أي: جمع وقبض. انظر: مشارق الأنوار (١/ ٣١٣)، النهاية (٢/ ٣٢٠).\n(^٥) قال القاضي عياض: \"يريد كنوز كسرى من الذهب والفضة. وقيل: أراد العرب والعجم، جمعهم الله على دينه. ويظهر لي أنه أراد بالأبيض: كنوز كسرى، وفتح بلاده؛ لأن الغالب على بلاد العراق وبلاد فارس الدراهمُ والفضةُ، وبالأحمر: كنوز قيصر بالشام ومصر وفتح بلاده إذ الغالب على أموالهم الذهب\". انظر: مشارق الأنوار (١/ ٢٠٠).\n(^٦) السَّنَةُ: القحط. أي: لا أهلكهم بقحط يعمهم، بل إن وقع قحط فيكون في ناحية يسيرة بالنسبة إلى باقى بلاد الإسلام. انظر: النهاية (٣/ ٣٠٢)، شرح النووي على مسلم (١٤/ ١٨).\n(^٧) الشيع: الفِرَق، أي: لا يجعلهم فِرَقا مختلفين. انظر: النهاية (٢/ ٥٢٠).\n(^٨) يستأصلهم ويهلكهم جميعهم. انظر: النهاية (١/ ١٧٢)، شرح النووي على مسلم (١٣/ ١٨).\n(^٩) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب هلاك هذه الأمة بعضهم ببعض ٤/ ٢٢١٥، حديث رقم ٢/ ١٩) من طريق معاذ بن هشام، به.\nمن فوائد الاستخراج:\n- تعيين أبي أسماء، وأنه الرحبي.\n- ذكر لفظ رواية قتادة كاملا، بينما اقتصر الإمام مسلم على ذكر طرف منه، وأحال بباقيها على لفظ رواية أيوب، عن أبي قلابة.","vol":"22","page":67},{"text":"١٢٦١٠ - حدثنا الصغاني (^١)، قال: حدثنا زهير بن حرب،\n\n⦗٦٩⦘\nوحدثنا إسماعيل القاضي (^٢)، قال: حدثنا محمد بن المثنى، قالا: حدثنا معاذ بن هشام، بمثله (^٣).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر الصغاني أبو بكر البغدادي.\n(^٢) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي القاضي.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":68},{"text":"١٢٦١١ - حدثنا إسماعيل (^١)، ويوسف (^٢) القاضيان، قالا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب (^٣)، عن أبي قلابة، عن أبي أسماء، عن ثوبان قال: قال رسول الله ﷺ: \"إنَّ الله زَوَى لي الأرض فرأيت مشارقَها ومغاربَها، وإن مُلكَ أمتي سيبلغ ما زُوِي لي منها؛ وأعطيت الكنزين: الأحمر والأبيض، وإني سألت ربي لأمتى أنْ لا يهلكهم بسَنَةٍ بِعامةٍ، ولا يُسلِّط عليهم عدوًّا من غيرهم سوى أنفسِهم فيستبيحَ بَيْضَتَهمَ (^٤)، وإن ربي قال: يا محمد، إني إذا قضيتُ قضاءً فإنه لا يُردُّ؛ وإني لا أهلكهم بسَنَةِ بِعامةٍ، ولا أسلطُ عليهم عدوًّا من سوى أنفسِهم يستبيح بيضتَهم، ولو اجتمع عليهم من بين أقطارِها\n\n⦗٧٠⦘\n-أو قال: من بأقطارها- حتى يكون بعضُهم يسبي بعضًا، أو يكون بعضُهم يهلك بعضًا، وإنما أخاف على أمتي الأئمةَ المُضِلِّين، وإذا وُضع السيفُ في أمتي لم يرفعْ عنهم إلى يومِ القيامة، ولا تقوم الساعةُ حتى تَلحقَ قبائلُ من أمتي بالمشركين، حتى تعبد قبائل من أمتي الأوثانَ، وإنه سيكونُ في أمتي كذَّابون ثلاثون، كلهم يزعم أنَّه نبيٌّ، وأنا خاتمُ النبيين لا نبيَّ بعدي، ولا تزال طائفةٌ من أمتى على الحق ظاهرين لا يَضرُّهم من خالفهم -أو قال: من خذلهم- حتى يأتي أمرُ الله\" (^٥).\n_________\n(^١) هو: إسماعيل القاضي الذي تقدم في الحديث السابق.\n(^٢) هو: يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي القاضي.\n(^٣) هو: أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٤) أي: مجتمعهم وموضع سلطانهم، ومستقر دعوتهم. وبيضة الدار: وسطها ومعظمها. أراد عدوا يستأصلهم ويهلكهم جميعهم. قيل: أراد: إذا أهلك أصل البيضة كان هلاك كل ما فيها من طُعم أو فرخ، وإذا لم يهلك أصل البيضة ربما سلم بعض فراخها. وقيل: أراد بالبيضة الخوذة، فكأنه شبه مكان اجتماعهم والتئامهم ببيضة الحديد. انظر: النهاية (١/ ١٧٢).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب هلاك هذه الأمة بعضهم ببعض ٤/ ٢٢١٥، حديث رقم ١٩) من طريق حماد بن زيد، به.\nوأخرج الزيادة التى بعد قوله: \" … حتى يكون بعضُهم يسبي بعضًا\" والزيادات التى في الحديث التالي أبو داود في سننه (كتاب الفتن، باب ذكر الفتن ودلائلها ٤/ ١٥٧/ حديث رقم ٤٢٥٤)، والترمذي في سننه (كتاب الفتن عن رسول الله ﷺ، باب ما جاء في الأئمة المضلين ٤/ ٥٠٤/ حديث رقم ٢٢٢٩)، وأحمد في مسنده (٣٧/ ٧٧/ حديث رقم ٢٢٣٩٣) و(٣٧/ ٧٨/ حديث رقم ٢٢٣٩٤) و(٧٨/ ٣٧ /حديث رقم ٢٢٣٩٥) و(٣٧/ ١١٧/ حديث رقم ٢٢٤٥٢)، والدارمى في سننه، باب في كراهية أخذ الرأي ١/ ٢٩١/ حديث رقم ٢١٥) وفي (كتاب الرقاق، باب في الأئمة المضلين ٣/ ١٨١١/ حديث رقم ٢٧٩٤)، وابن أبي عاصم في الآحاد والمثاني (١/ ٣٣٢ / حديث رقم ٤٥٦)، وابن حبان في صحيحه (١٦/ ٢٢٠/ حديث رقم ٧٢٣٨)، وأبو نعيم في حلية الأولياء (٢/ ٢٨٩)، والقضاعي في مسند الشهاب (٢/ ١٩٣/حديث رقم ١١٦٦)، كلهم من طريق حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي أسماء، عن ثوبان، به مرفوعًا. =\n\n⦗٧١⦘\n= وقال أبو عيسى: \"وهذا حديث حسن صحيح\".\nوقال الهيثمي في مجمع الزوائد (٥/ ٤٣٠): \"رواه أحمد ورجاله ثقات\".\nوأخرجه الروياني في مسنده (١/ ٤١٠/ حديث رقم ٦٢٩)، وابن حبان في صحيحه (١٥/ ١٠٩/ حديث رقم ٦٧١٤) من طريق معاذ بن هشام، عن أبيه، عن قتادة، عن أبي قلابة، به مرفوعًا.\nمن فوائد الاستخراج: انتهى لفظ رواية مسلم عند قوله: \" … حتى يكون بعضُهم يسبي بعضًا\"، وما جاء في رواية المصنف بعد ذلك فهي من فوائد الاستخراج، وإسنادها صحيح. وسليمان بن حرب أوثق الرواة عن حماد بن زيد وأكثرهم ملازمة له. وقال ابن حجر: \"اختص بحماد بن زيد\". الفتح (١٣/ ٢٨٥)، وراجع: الجرح (٤/ رقم الترجمة ٤٨١)، تاريخ بغداد (٩/ ٣٥).","vol":"22","page":69},{"text":"١٢٦١٢ - ز- حدثنا محمد بن يحيى (^١)، حدثنا سليمان بن حرب، بإسناده نحوه: \"وإنما أخاف على أمتي الأئمةَ المضلِّين\"، مختصر (^٢).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس بن ذؤيب الذهلي النبيسابوري.\n(^٢) أخرج هذه الزياة وغيرها من الزيادات في الحديث السابق أبو داود في سننه -كتاب الفتن، باب ذكر الفتن ودلائلها (٤/ ١٥٧/ حديث رقم ٤٢٥٤)، والترمذي في سننه - كتاب الفتن عن رسول الله ﷺ، باب ما جاء في الأئمة المضلين (٤/ ٥٠٤/ حديث رقم ٢٢٢٩)، وأحمد في مسنده (٣٧/ ٧٧/ حديث رقم ٢٢٣٩٣) و(٣٧/ ١٧٨ حديث رقم ٢٢٣٩٤) و(٣٧/ ٧٨/ حديث رقم ٢٢٣٩٥) و(٣٧/ ١١٧/ حديث رقم ٢٢٤٥٢)، والدارمي في سننه، باب في كراهية أخذ الرأي (/ ١/ ٢٩١ حديث رقم ٢١٥) وفي -كتاب الرقاق، باب في الأئمة المضلين (٣/ ١٨١١/ حديث رقم ٢٧٩٤)، وابن أبي عاصم في الآحاد والمثاني=\n\n⦗٧٢⦘\n= (١/ ٣٣٢/ حديث رقم ٤٥٦)، وابن حبان في صحيحه (١٦/ ٢٢٠/ حديث رقم ٧٢٣٨)، وأبو نعيم في حلية الأولياء (٢/ ٢٨٩)، والقضاعي في مسند الشهاب (٢/ ١٩٣/ حديث رقم ١١٦٦) كلهم من طريق حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي أسماء، عن ثوبان، به مرفوعًا.\nوقال أبو عيسى: \"وهذا حديث حسن صحيح\".\nوقال الهيثمى في مجمع الزوائد (٥/ ٤٣٠): \"رواه أحمد ورجاله ثقات\".\nوأخرجه الروياني في مسنده (١/ ٤١٠ / حديث رقم ٦٢٩)، وابن حبان في صحيحه (١٥/ ١٠٩/ حديث رقم ٦٧١٤) من طريق معاذ بن هشام، عن أبيه، عن قتادة، عن أبي قلابة، به مرفوعًا.","vol":"22","page":71},{"text":"١٢٦١٣ - حدثنا أبو قلابة (^١)، حدثنا حجاج بن منهال، حدثنا بن زيد، عن أيوب بإسناده، مثله، بطوله (^٢).\n_________\n(^١) هو: عبد الملك بن محمد عبد الله الرقاشى البصري.\n(^٢) تقدم تخريجه في الحديث (١٢٦١١).","vol":"22","page":72},{"text":"١٢٦١٤ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا حماد بن زيد، عن أيوب بإسناده، مثله نحوه، مختصر (^٢).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) تقدم تخريجه في الحديث رقم (١٢٦٠٩).","vol":"22","page":72},{"text":"١٢٦١٥ - حدثنا الدُّوري (^١)، حدثنا يعلى بن عبيد، حدثنا عثمان بن حَكيم، عن عامر بن سعد بن أبي وقاص، عن أبيه، قال: \"أقبلنا\n\n⦗٧٣⦘\nمع النبىِّ ﷺ حتى موَرْنا بمسجدِ بني مُعاوية (^٢)، فدخل فصلى ركعتين وصَلَّيْنا معه، فناجى ربَّه ﷿ طويلا ثم قال: سألتُ ربي ﷿ ثلاثا: سألئه ألا يُهلك أمتي بالغرقِ فأعطانيها، وسألته ألا يهلك أمتي بالسَّنَةِ فأعطانيها، وسألته ألا يجعلَ بأسَهم بينهم فمنعنيها\" (^٣).\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) مسجد بني معاوية هو: المعروف اليوم بمسجد الإجابة. يقع شمال البقيع غير بعيد. انظر: وفاء الوفاء (١/ ١٥٥)، المعالم الأثيرة في السنة والسيرة (ص ٢٥٣).\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب هلاك هذه الأمة بعضهم ببعض (٤/ ٢٢١٦، حديث رقم ٢٠) من طريق عثمان بن حكيم، به.\nمن فوائد الاستخراج: ذكر نسب عامر بن سعد، وأنه: ابن أبي وقاص.","vol":"22","page":72},{"text":"١٢٦١٦ - حدثنا يوسف القاضي (^١)، حدثنا محمد بن أبي بكر (^٢)، حدثنا عمر بن علي (^٣)، حدثنا عثمان بن حَكيم، بمثله (^٤).\n_________\n(^١) هو: يوسف بن يعقوب بن إسماعيل بن حماد بن زيد الأزدي القاضي.\n(^٢) محمد بن أبي بكر بن على بن عطاء بن مقدم المقدمي.\n(^٣) عمر بن علي بن عطاء بن مقدم المقدمي.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":73},{"text":"١٢٦١٧ - حدثنا محمد بن محمد بن رجاء، حدثنا محمد بن عبد الله بن نُمير، حدثنا أبي (^١)، حدثنا عثمان، أخبرني عامر بن سعد، عن أبيه، \"أنَّ رسول الله ﷺ أقبل ذات يوم من العَاليةِ، حتى إذا مرَّ بمسجد بني معاوية دخل، فركع كعتين، وصلَّيْنا معه، ودعا ربَّه طويلًا، ثم\n\n⦗٧٤⦘\nانصرف إلينا فقال: سألتُ ربي ﷿ ثلاثا: أنْ لا يُهلك أمتي بالسَّنَةِ فأعطانيها، وسألته أنْ لا يُهلك أمتي بالغرقِ فأعطانيها، وسألته أنْ لا يجعل بأسَهم بينهم فمنعنيها\" (^٢).\n_________\n(^١) عبد الله بن نمير الهمداني أبو هشام الكوفي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب هلاك هذه الأمة بعضهم ببعض (٤/ ٢٢١٦، حديث رقم ٢٠) من طريق عبد الله بن نمير، به.","vol":"22","page":73},{"text":"<span data-type='title' id=toc-1548>باب بيان الأخبار المبينة أنَّ النبيّ ﷺ أخبر أصحابه بما يكون بينه وبين الساعة من الفتن والدليل على أنْ أحفظهم لها حذيفة.</span>","vol":"22","page":75},{"text":"١٢٦١٨ - حدثنا العباس بن محمد الدُّوري، حدثنا يعقوب بن إبراهيم بن سعد، حدثنا أبي (^١)، عن صالح (^٢)، عن ابن شهاب، قال: قال أبو إدريس الخولاني عائذ الله بن عبد الله (^٣) قال (^٤): سمعت حذيفة يقول: \"والله إني لأعلمُ الناسِ بكلِّ فتنةٍ هي كائنةٌ فيما بيني وبين الساعةِ، وما ذاك، أنْ يكون رسول الله ﷺ حدثنى من ذاك شيئًا أَسرَّه إليّ، لم يكن حَدَّث غيري، ولكنَّ رسولَ الله ﷺ قال وهو يحدِّث مجلسًا أنا فيه عن الفتن، فقال رسول الله ﷺ، وهو يَعُدُّ الفتنَ، منها: ثلاثٌ لا يَذَرْنَ شيئًا، ومنهنَّ كرياحِ الصَّيفِ، منها صغارٌ ومنها كبارٌ\".\nقال حذيفة: فذهب أولئك الرَّهْطُ كلُّهم غيري (^٥).\n\n⦗٧٦⦘\nرواه ابن وهب (^٦)، عن يونس، عن الزهري، به.\n_________\n(^١) إبرإهيم بن سعد بن إبراهيم بن عبد الرحمن الزهري المدني.\n(^٢) صالح بن كيسان المدني.\n(^٣) الخولاني -بفتح الخاء المعجمة، وسكون الواو، وفي آخرها النون-؛ نسبة إلى قبيلة خولان، نزل أكثرها في الشام. انظر: (الأنساب ٢/ ٤١٩، التقريب/ ٤٧٩، ترجمة ٣١١٥).\n(^٤) هكذا في الأصل، ولعل (قال) هذه زيادة من الناسخ.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة (٤/ ٢٢١٦، حديث رقم ٢٢) من طريق ابن شهاب، به.\nمن فوائد الاستخراج: ذكر اسم أبي إدريس الخولاني: عائذ بن عبد الله.\n(^٦) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢١٦، حديث رقم ٢٢) عن حرملة بن يحيى التجيبي، عنه، به.","vol":"22","page":75},{"text":"١٢٦١٩ - حدثنا أبو أمية (^١)، حدثنا إسماعيل بن الخليل، حدثنا علي بن مُسْهِر، عن الأعمش، عن شقيق، عن حذيفة، قال: \"قام فينا رسول الله ﷺ مقامًا ما ترك شيئًا هو كائنٌ في مقامِه ذلك إلى أن تقومَ الساعةُ إلا حدَّثنا به، حَفِظَه من حفظه، ونَسِيَه من نَسِيَه، قد عرف ذاك أصحابي هؤلاء، فوالله إني لأرى الشيءَ منه قد نسيتُه، فأعرفُه كما يعرفُ الرجلُ وجهَ الرجلِ غابَ عنه، ثم رآه فعرفه\" (^٢).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة (٤/ ٢٢١٦، حديث رقم ٢٣) من طريق الأعمش، به.","vol":"22","page":76},{"text":"١٢٦٢٠ - حدثنا إسحاق بن سيار، حدثنا عبيد الله بن موسى، حدثنا شيبان (^١)، عن الأعمش، عن شقيق، عن حذيفة، قال: \"قام فينا رسول الله ﷺ مقامًا، فما ترك شيئًا يكون في مقامه ذلك إلى قيامِ الساعةِ إلا حدَّثنا به، حفظه من حفظه، ونسيه من نسيه، قد علموا أصحابي هؤلاء أنَّه يكونُ منه الشيءُ قد نسيتُه، فأراه؛ أذكره كما يعرفُ الرجل وجهَ الرجلِ غابَ عنه\" (^٢).\n\n⦗٧٧⦘\nرواه جرير (^٣) (^٤)، عن الأعمش. ووكيع (^٥)، عن سفيان (^٦)، عن الأعمش.\n_________\n(^١) شيبان بن عبد الرحمن النحوي أبو معاوية البصري.\n(^٢) تقدم تخريجه في الحديث السابق.\n(^٣) جرير بن عبد الحميد بن قرط الضبي الكوفي.\n(^٤) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢١٦، حديث رقم ٢٣) عن عثمان بن أبي شيبة وإسحاق بن إبراهيم، عنه، به.\n(^٥) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢١٦، حديث رقم ٢/ ٢٣) عن أبي بكر بن أبي شيبة، عنه، به.\n(^٦) سفيان بن سعيد بن مسروق الثوري.","vol":"22","page":76},{"text":"١٢٦٢١ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا شعبة، عن عدي بن ثابت، عن عبد الله بن يزيد (^٢)، عن حذيفة أنَّه قال: \"قام فينا رسولُ الله ﷺ فأخبرَنا ما هو كائنٌ إلى أن تقومَ الساعةِ، إلا أنّي لم أسألْه ما يُخرج أهلَ المدينةِ من المدينةِ\" (^٣).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) عبد الله بن يزيد بن زيد الأنصاري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة (٤/ ٢٢١٧، حديث رقم ٢٤) من طريق شعبة، به.","vol":"22","page":77},{"text":"١٢٦٢٢ - حدثنا يزيد بن سِنان، وإبراهيم بن مرزوق، ويعقوب بن سفيان الفارسي، وإسحاق بن سيّار، قالوا: حدثنا أبو عاصم (^١)، أخبرنا عَزْرَة بن ثابت، قال: أخبرنا عِلْباء بن أَحمْر اليَشْكُري (^٢)، قال: حدثني أبو زيد الأنصاري (^٣)،\n\n⦗٧٨⦘\nقال: \"صلَّى بنا رسولُ الله ﷺ صلاةَ الصبح -وقال بعضُهم: الفجر- ثم صَعِد المنبرَ فخطَبَنا حتى حانتِ الظهرُ، ثم نزل فصلَّى، ثم صَعِد المنبرَ، فخطبنا إلى العصر -وقال بعضُهم: ثم حانت العصر- فنزل فصلَّى، ثم صعد المنبرَ فخطبنا حتى غَرَبَت الشمسُ، فأخبرَنا بما كان وما هو كائنٌ إلى يومَ القيامة، فأعلمُنا أحفظُنا\" (^٤). حديثهم واحد.\n_________\n(^١) هو: الضحاك بن مخلد بن الضحاك الشيباني النبيل.\n(^٢) علباء -بكسر أوله، وسكون اللام، بعدها موحدة ومد- ابن أحمر -آخره راء- اليشكري -بفتح التحتانية، وسكون المعجمة- بصري. صدوق من القراء، كما في التقريب (ص ٦٨٨، ترجمة ٤٦٧٤)، وانظر: الكمال (١/ ١٨).\n(^٣) هو: عمرو بن أخطب بن رفاعة، أبو زيد الأنصاري الأعرج.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة (٤/ ٢٢١٧، حديث رقم ٢٥) من طريق أبى عاصم، به.","vol":"22","page":77},{"text":"١٢٦٢٣ - حدثنا الصغاني (^١) وأبو أمية، قالا: حدثنا يعلى بن عُبيد، حدثنا الأعمش، عن أبي وائل (^٢)، عن حذيفة قال: \"كنا عند عمر فقال أيُّكم يحفظ حديثَ رسولِ الله ﷺ في الفتنة؟ قال: قلتُ: أنا، قال: إنك لجريءٌ، قال: قلتُ: ذكر فتنةَ الرجلِ في أهلِه وولدِه وجارِه، يكفرُّها الصيامُ والصلاةُ والصدقةُ والأمرُ بالمعروف والنهيُ عن المنكر، فقال: ليس عن هذا أعني، إنما أعنى التي تموج موجَ البحر (^٣)، قلتُ يا أميرَ المؤمنين، ليس يَندَاكَ (^٤) من تلك شيءٌ، إنما بينك وبينها بابًا مغلقًا (^٥)، قال:\n\n⦗٧٩⦘\nأرأيتَ الباب يُفتح أو يُكسر؟ قلتُ: بل يُكسر، قال: إذا لا يُغلق، قال: فقلتُ لحذيفة: أكان عمرُ يعلم مَن البابُ؟ قال: نعم، كما تعلم أنَّ غدا دونه ليلة، وذلك أني حدثته حديثًا ليس بالأغاليطِ (^٦)، قال: فهِبْنا أن نسأل حذيفةَ من الباب؟ فقلنا لمسروق، فسأله، فقال: عمر\" (^٧).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر الصغاني أبو بكر البغدادي.\n(^٢) شقيق بن سلمة الأسدي أبو وائل الكوفي.\n(^٣) ماج الناس؛ أي: اختلطوا بعضهم في بعض مقبلين ومدبرين، والفتنة تموج موج البحر؛ أي: تضطرب وتذهب وتجيء وتقدم.\nمشارق الأنوار (١/ ٣٩٠).\n(^٤) أي: يصيبك. انظر: لسان العرب، مادة: ندي.\n(^٥) منصوبا، ويُوَجّه على أن (ما) زائدة.\n(^٦) جمع أغلوطة، وهي التي يغالط بها، فمعناه: حدثته حديثا صدقا محققا، ليس هو من صحف الكتابيين، ولا من اجتهاد ذي رأي، بل من حديث النبي ﷺ. انظر: شرح النووي على مسلم (٢/ ١٧٥).\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الفتنة التي تموج كموج البحر (٤/ ٢٢١٧، حديث رقم ٢٦) من طريق الأعمش، به.\nمن فوائد الاستخراج: تعيين شقيق بذكره بكنيته، وأنه أبو وائل، حيث إنّ مسلما ذكره باسمه مهملا.","vol":"22","page":78},{"text":"١٢٦٢٤ - حدثنا مسرور بن نوح، حدثنا أبو بكر (^١)، حدثنا وكيع، عن سفيان (^٢)، عن الأعمش، عن أبي وائل، عن حذيفة، قال: \"قام رسولُ الله ﷺ فينا مقامًا فأخبرَنا بما هو كائنٌ، حَفظَه من حَفِظَه، ونسِيَه من نسيَه\" (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن إبرإهيم العبسي أبو بكر بن أبى شيبة.\n(^٢) سفيان بن سعيد بن مسروق الثوري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الفتنة التى تموج كموج البحر (٤/ ٢٢١٨، حديث رقم ٢٧) من طريق الأعمش، به.\nوأخرجه البخاري في صحيحه (كتاب الصوم، باب الصوم كفارة (٣/ ٢٥، حديث رقم ١٨٩٥) من طريق جامع، عن أبي وائل، به.","vol":"22","page":79},{"text":"١٢٦٢٥ - حدثنا الحسن بن عفان (^١)، حدثنا ابن نُمير (^٢)، حدثنا الأعمش، عن شقيق (^٣)، عن حذيفة، قال: \"كنَّا جلوسًا عند عمر، فقال: مَن يحفظ حديثَ رسول الله ﷺ في الفتنة كما قال؟ قال حذيفةُ: قلتُ: أنا، فقال: إنك لجريء، فكيف إذًا قال؟ قلتُ: قال: فتنةُ الرجلِ في أهلِه وماله وولدِه وجارِه، يكفرُّها الصلاةُ والصدقة والأمرُ بالمعروف والنهيُ عن المنكر، فقال: ليس هذا أريد، إنما أريد التي تموج كموج البحر، فقلتُ: ليس عليك منها بأسٌ، إنَّ بينك وبينها بابًا مغلقًا، فقال عمر: أيُكسر البابُ أم يفتح؟ فقال: بل يُكسر، فقال عمر: إذَا كُسر لم يغلق أبدًا، قال: فهِبْنا أن نسألَه فقلنا لمسروق، فسأله مَن البابُ؟ فقال: عمر. هل كان يعلم من الباب؟ (^٤) قال: نعم، والله، كما تعلم أنَّ دون غدٍ الليلة، وذلك أنَّ حذيفةَ حدّثَنا حديثا ليس بالأغاليط\" (^٥).\n_________\n(^١) الحسن بن علي بن عفان العامري الكوفي.\n(^٢) هو: عبد الله بن نمير.\n(^٣) شقيق بن سلمة الأسدي أبو وائل الكوفي.\n(^٤) هذا سؤال ثانٍ من مسروق لحذيفة كما يستفاد من الحديث السابق برقم (١٢٦٢٣).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الفتنة التي تموج كموج البحر (٤/ ٢٢١٨، حديث رقم ٢٦) من طريق الأعمش، به.","vol":"22","page":80},{"text":"١٢٦٢٦ - ز- حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا أبي (^١)، حدثنا الليث بن سعد، عن يحيى بن سعيد (^٢)، عن خالد بن أبي\n\n⦗٨١⦘\nعمران (^٣)، عن سليمان الأعمش، عن أبي وائل، حدثه عن عمر بن الخطاب ﵁ أنَّه قال يومًا: \"أيكم يحفظ قولَ رسولِ الله ﷺ في الفتن؟ فقال حذيفة: إني أحفظ كما قاله، قال: هاتِ، قال حذيفة: قال رسول الله ﷺ: فتنةُ الرجل في نفسِه، وأهلِه، وجيرانِه، يكفرُّها الصلاةُ، والصيامُ، والزكاة، والأمرُ بالمعروف، والنهىُ عن المنكر، فقال عمرُ: ليس عن هذا سألتك، إنما سألتك عن قول رسول الله ﷺ في الفتنةِ تموج كموج البحر، فقال حذيفةُ: إنَّ دونك ودونها بابًا مغلقًا. قال عمرُ: أيفتحُ ذلك البابُ أو يُكسر؟ قال: يُكسر. قال: فذلك أحرى أنْ لا يُسَدَّ أبدًا\" (^٤).\nلم نكتبه عن غيره.\n\n⦗٨٢⦘\nرواه ابن عيينة (^٥)، عن جامع بن أبي راشد (^٦)، والأعمش، عن أبي وائل (^٧).\n_________\n(^١) هو: عبد الله بن عبد الحكم بن أعين المصري أبو محمد الفقيه.\n(^٢) يحيى بن سعيد الأنصاري.\n(^٣) خالد بن أبي عمران التجيبي أبو عمر، قاضي إفريفية. فقيه صدوق، كما في التقريب (٢٨٩، ترجمة ١٦٦٢).\n(^٤) هكذا هو في رواية أبي صالح، عن الليث به، عند ابن الأعرابي في معجمه (٢/ ٥٦٤/ ح ١٠٧٤)، وعن ابن عبد الحكم، عن الليث به، عند الإسماعيلي في معجمه (١/ ٣٤٩).\nبينما جعله الحافظ أبو نعيم في معرفة الصحابة (٢/ ٦٨٩ / ١٨٥٨) من روايته عن أحمد بن إبراهيم الكندي، عن سعيد بن عجب، عن محمد بن عبد الله بن عبد الحكم، به، عن أبي وائل، عن حذيفة. وأحال متنه على رواية بقية أصحاب الأعمش، عنه.\nقال أبو نعيم: \"ورواه عن أبي وائل: عاصم ابن بهدلة، وجامع بن أبي راشد في جماعة، ولم يذكروا حذيفة\".\n(^٥) هو: سفيان بن عيينة الهلالي.\n(^٦) جامع بن أبي راشد القاهري الكوفي.\n(^٧) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الفتنة التي تموج كموج البحر (٤/ ٢٢١٨، حديث رقم ٢٧) عن ابن أبي عمر، عن سفيان، عن جامع بن أبي راشد، والأعمش، عن أبي وائل، عن حذيفة، قال: (قال عمر: من يحدثنا عن الفتنة؟ … \".\nوأحال بلفظه على رواية وكيع وجرير وعيسى بن يونس وأبي معاوية.\nوأخرجه البخاري في صحيحه (كتاب الصوم، باب الصوم كفارة (٣/ ٢٥، ح ١٨٩٥) عن علي بن عبد الله، عن سفيان، به.\nمن فوائد الاستخراج:\n- تعيين سفيان، وأنه ابن عيينة.\n- ذكر لفظ رواية سفيان.","vol":"22","page":80},{"text":"١٢٦٢٧ - ز- حدثنا الدقيقي (^١)، حدثنا عمرو بن عون، قال: أخبرنا هشيم (^٢)، عن سيار (^٣)، عن أبي وائل، عن عمر، أنَّه قال: \"أيُّكم سمع رسولَ الله ﷺ في الفتنة؟ قال حذيفةُ: أنا يا أمير المؤمنين، قال: هات، إنك لجريءٌ، قال حذيفة: سمعت رسولَ اللّه ﷺ يقول: فتنة الرجلِ في أهلِه، ومالِه، وجارِه، يكفِّرُ ذلك الصومُ، والصلاة، والصدقةُ، وقولُ المعروف. قال عمر: ليس هذا أريد، ولكن أريد قوله في التي تموج كموج البحر، قال حذيفةُ: لا تَخَفْها يا أمير المؤمنين، فإن بينك\n\n⦗٨٣⦘\nوبينها بابًا مغلقًا. قال عمرُ: كيف بالبابُ؛ يُكسر أم يفتحُ؟ قال: بل يُكسر فلا يُغلق حتى تقومَ الساعة\" (^٤).\nرواه معاذ بن معاذ، عن ابن عون (^٥)، عن محمد (^٦) قال: قال جندب (^٧): جئت يوم الجَرْعة (^٨)، فإذا رجلٌ جالسٌ، فقلتُ: لَيُهْراق اليومَ ها هنا دماءٌ، فقال ذاك الرجلُ: كلا واللّه، قلتُ: بلى والله، وذكر الحديث (^٩).\n_________\n(^١) هو: محمد بن عبد الملك بن مروان الواسطي أبو جعفر.\n(^٢) هشيم بن بشير بن القاسم السلمي الواسطي.\n(^٣) سيار بن أبي سيار وردان أبو الحكم العنزي الواسطي.\n(^٤) أخرجه أبو داود الطيالسي في مسنده (١/ ٣٢٥، ح ٤٠٨) من طريق شعبة، عن الأعمش، وحماد بن سلمة، عن عاصم، كلاهما عن أبي وائل، قال: قال عمر: من يحدثنا عن الفتنة؟ فقال حذيفة: فذكره.\nوهذا إسناد صحيح، رجاله كلهم ثقات.\nوأخرجه الطبراني في المعجم الأوسط (٢/ ٢١٥، ح ١٧٧٤) من طريق عيسى بن الضحاك الكندي، عن الأعمش، عن شفيق بن سلمة، عن مسروق، عن عمر بن الخطاب، به.\nوقال: \"لم يرو هذا الحديث عن عيسى إلا علي بن أبي بكر\".\n(^٥) هو: عبد الله بن عون بن أرطبان البصري.\n(^٦) محمد بن سيرين.\n(^٧) جندب بن عبد الله بن سفيان البجلي.\n(^٨) الجرعة -بفتح، وبفتح الراء وإسكانها، والفتح أشهر وأجود-: وهي موضع بقرب الكوفة على طريق الحيرة. ويوم الجرعة: يوم خرج فيه أهل الكوفة يتلقون واليا ولاه عليهم عثمان، فردوه وسألوا عثمان أن يولي عليهم أبا موسى الأشعري فولاه. انظر: المنهاج شرح صحيح مسلم (١٨/ ١٨).\n(^٩) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الفتنة التي تموج كموج البحر (٤/ ٢٢١٩، حديث رقم ٢٨) عن محمد بن المثنى ومحمد بن حاتم، عن معاذ بن معاذ، به.","vol":"22","page":82},{"text":"١٢٦٢٨ - حدثنا يونس بن عبد الأعلى، حدثنا عمرو بن خالد، حدثنا زهير (^١)، عن سهيل، عن أبيه (^٢)، عن أبي هريرة قال: قال النبي ﷺ: \"يَحْسِرُ (^٣) الفراتُ (^٤) عن جبلٍ من ذهبٍ، فيقتتلُ الناسُ عليه، فيقتل من كل مائة تسعةٌ وتسعون\".\nوقال (^٥): يا بني، فإياك أن تكون ممن يقاتل عليه (^٦).\n_________\n(^١) زهير بن معاوية بن حديج الجعفي الكوفي.\n(^٢) ذكوان السمان الزيات أبو سهيل وأبو صالح.\n(^٣) أي: يكشف. نظر: النهاية (١/ ٣٨٣).\n(^٤) بالضم ثم التخفيف، وآخره تاء مثناة من فوق، نهر بالعراق، والفرات في أصل كلام العرب: أعذب المياه. انظر: معجم البلدان (٤/ ٢٤١).\n(^٥) القائل هو والد سهيل كما هو واضح كما في صحيح مسلم.\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢١٩، حديث رقم ٢٩) من طريق سهيل، به.","vol":"22","page":84},{"text":"١٢٦٢٩ - حدثني مسدد (^١)، حدثنا قتيبة (^٢)، حدثنا يعقوب بن عبد الرحمن (^٣)، عن سُهيل، عن أبيه، عن أبي هريرة، أنَّ النبيَّ ﷺ قال: \"لا تقوم الساعةُ حتى يحسرَ الفراتُ عن جبلٍ من ذهبٍ، يقتتل الناسُ عليه، فيُقتل من كل مائة تسعةٌ وتسعون، ويقول كلُّ رجلٍ منهم: لعَلِّي\n\n⦗٨٥⦘\nأكون أنا الذي أنجو\" (^٤).\n_________\n(^١) مسدد بن قطن بن إبراهيم النبيسابوري أبو الحسن.\n(^٢) قتيبة بن سعيد بن جميل الثقفي البغلاني.\n(^٣) يعقوب بن عبد الرحمن القاري المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢١٩، حديث رقم ٢٩) من طريق قتيبة، به.","vol":"22","page":84},{"text":"١٢٦٣٠ - حدثنا يزيد بن سِنان، حدثنا الحسن بن عمر بن شقيق، حدثنا جرير (^١)، عن سهيل، بإسناده إلى قوله: \"تسعة وتسعون\" (^٢).\nوقال لي (^٣) أبو صالح: \"إذا سمعتَ ذاك فلا تأتِ\" (^٤) \".\n_________\n(^١) جرير بن عبد الحميد بن قرط الضبي الكوفي.\n(^٢) تقدم تخريجه في الحديث السابق.\n(^٣) القائل هو: سهيل بن أبي صالح كما في رواية مسلم.\n(^٤) في الأصل: (فلا تأتي) بثبوت الياء، وحذفها يقتضيه الإعراب.","vol":"22","page":85},{"text":"١٢٦٣١ - حدثنا إدريس بن بكر، حدثنا عثمان بن أبي شيبة، حدثنا جرير، عن سهيل، بمثله (^١).\n_________\n(^١) تقدم تخريجه في الحديث رقم (١٢٦٢٨).","vol":"22","page":85},{"text":"١٢٦٣٢ - حدثنا الزعفراني (^١)، حدثنا على بن الجعد، حدثنا زهير (^٢)، عن سهيل، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"يحسر الفراتُ -أو لا تقوم الساعة حتى يحسرَ الفراتُ-عن جبلٍ من ذهب، فيقتتل الناسُ، فيُقتل من كلِّ مائةٍ تسعةٌ وتسعون\". فقال لي: يا بنيَّ، إن أدركتَه فلا تكن ممن يقاتل عليه (^٣).\n_________\n(^١) هو: الحسن بن محمد بن الصباح.\n(^٢) زهير بن معاوية.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٦٢٨).","vol":"22","page":85},{"text":"١٢٦٣٣ - حدثنا هلال بن العلاء، حدثنا الحسين بن عَيّاش (^١)، حدثنا زهير، بإسناده، مثله (^٢).\nورواه أمية بن بسطام، عن يزيد بن زُريع، عن روح (^٣)، عن سهيل، بمثله (^٤).\n_________\n(^١) الحسين بن عياش -بتحتانية، ومعجمة-ابن حازم السلمي مولاهم أبو بكر البَاجُدَّائي -بموحدة، وجيم مضمومة، ودال ثقيلة، وبعد الألف همزة- ثقة، كما في التقريب (ترجمة ١٣٣٩).\n(^٢) تقدم تخريجه في الحديث رقم (١٢٦٢٨).\n(^٣) روح بن القاسم التميمي العنبري البصري.\n(^٤) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢١٩، حديث رقم ٢٩) عن أمية بن بسطام، به.","vol":"22","page":86},{"text":"١٢٦٣٤ - حدثنا مسلم بن الحجاج، وعبد المؤمن بن أحمد يجُندَيْسَابُور (^١) في قدمتي الثانية، قالا: حدثنا سهل بن عثمان أبو مسعود، حدثنا عقبة بن خالد السّكوني، عن عبيد الله بن عمر (^٢)، عن خُبَيب بن عبد الرحمن (^٣)، عن حفص بن عاصم (^٤)، عن أبي هريرة قال:\n\n⦗٨٧⦘\nقال رسول اللّه ﷺ: \"يوشك الفراتُ يحسر عن كننر من ذهب، فمن حضر فلا يأخذْ منه شيئًا\" (^٥).\n_________\n(^١) جنديسابور -بضم الجيم، وسكون النون، وفتح الدال المهملة، وسكون الياء المنقوطة من تحتها بنقطتين، وفتح السين المهملة، بعدها الألف والباء المنقوطة بنقطة، بعدها واو وراء مهملة-: بلدة من بلاد كور الأهواز، وهي خوزستان. انظر: الأنساب (٢/ ٩٤)، معحم البلدان (٢/ ١٧٠).\n(^٢) عبيد اللّه بن عمر بن حفص بن عاصم بن عمر العدوي العمري.\n(^٣) خبيب بن عبد الرحمن بن خبيب الأنصاري المدني.\n(^٤) حفص بن عاصم بن عمر بن الخطاب العمري. ثقة. كما في التقريب (ترجمة ١٤٠٧).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢١٩، حديث رقم ٣٠).\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب خروج النار (٩/ ٥٨، حديث رقم ٧١١٩) عن عبد اللّه بن سعيد الكندي، عن عقبة بن خالد، به.","vol":"22","page":86},{"text":"١٢٦٣٥ - حدثنا مسلم بن الحجاج، وعبد المؤمن بن أحمد، قالا: حدثنا سهل بن عثمان، حدثنا عقبة بن خالد، عن عبيد اللّه بن عمر، عن أبي الزناد (^١)، عن الأعرج (^٢)، عن أبي هريرة قال: قال رسول الله ﷺ: \"يوشك الفراتُ أن يحسرَ عن جبلٍ من ذهبٍ، فمن حضره فلا يأخذْ منه شيئًا\" (^٣).\n_________\n(^١) هو: عبد الله بن ذكوان القرشي.\n(^٢) هو: عبد الرحمن بن هرمز أبو داود المدني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢٢٠، حديث رقم ٣١).\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب خروج النار (٩ لم ٥٨، حديث رقم ٧١١٩) عن عبد الله بن سعيد الكندي، عن عقبة بن خالد، به.","vol":"22","page":87},{"text":"١٢٦٣٦ - حدثنا يزيد بن سِنان، حدثنا الصلت بن مسعود، ح.\nوحدثنا الصغاني، حدثنا عفان بن مسلم، حدثنا خالد بن الحارث (^١)،\n\n⦗٨٨⦘\nحدثنا عبد الحميد بن جعفر، أخبرني أبي (^٢)، عن سليمان بن يسار، عن عبد اللّه بن الحارث بن نوفل، قال: \"كنت واقفًا مع أبى بن كعبٍ فقال إني لأرى الناسَ مختلفة أعناقُهم في طلب الدنيا، قلت: أجَل، قال: إني سمعت رسول الله ﷺ يقول: يوشك الفرات أن يحسر عن جبلٍ من ذهبٍ، فإذا سمع الناسُ بذلك سَارُوا إليه، فيقول من عنده: لئن تركنا الناسَ يأخذون منه ليذهبُنّ به كلِّه، قال: فيقتتل الناسُ عليه، فيقتلُ من كل مائة تسعةٌ وتسعون\" (^٣).\n_________\n(^١) خالد بن الحارث بن عبيد أبو عثمان الهجيمي البصري.\n(^٢) جعفر بن عبد الله بن الحكم الأنصاري الأوسي المدني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢٢٠، حديث رقم ٣٢) من طريق خالد بن الحارث، به.","vol":"22","page":87},{"text":"١٢٦٣٧ - حدثنا إبراهيم بن مرزوق، حدثنا عبد الله بن حمُران (^١)، حدثنا عبد الحميد بن جعفر، عن أبيه، عن سليمان بن يَسَار، عن عبد الله بن الحارث بن نَوْفل، قال: قال الحارث بن نوفل: \"وقفتُ أنا وأبيُّ بن كعبِ فى ظلِّ حَسَّان (^٢)، فقال: إنِّى لأرى الناسَ مختلفة أعناقُهم\"، الحديث (^٣).\n\n⦗٨٩⦘\nزاد عبد الله بن حمران في حديثِه على خالد بن الحارث، قال: \"قال الحارث بن نوفل\".\n_________\n(^١) عبد الله بن حمران أبو عبد الرحمن البصري.\n(^٢) في صحيح مسلم: (في ظل أجم حسان). وأجم -بضم الهمزة، والجيم-، الأجم: الحصن، وجمعه آجام. انظر: إكمال المعلم (٨/ ٤٣٤)، مشارق الأنوار (١/ ٢٠).\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢٢٠، حديث رقم ٣٢) من طريق عبد الحميد بن جعفر، به.","vol":"22","page":88},{"text":"١٢٦٣٨ - حدثنا أبو علي الزعفراني، حدثنا علي بن الجعد، حدثنا زهير (^١)، عن سُهيل بن أبي صالح، عن أبيه، عن أيي هريرة، قال: قال رسول اللّه ﷺ: \"منَعتِ العراقُ درهمَها وقَفِيزَها (^٢)، ومنعتِ الشامُ مُدَّها (^٣) ودينارَها، ومنعتْ مصرُ إرْدَبَّها (^٤) ودينارَها، وعُدتُم من حيث بدأتُم، قال: شهد على ذلك لحمُ أبي هريرة ودمُه\" (^٥).\n_________\n(^١) زهير بن معاوية بن حديج، أبو خيثمة الجعفي الكوفي.\n(^٢) القفيز: مكيال يتواضع الناس عليه، وهو عند أهل العراق ثمانية مكاكيك. والمكوك: طاس يشرب به، -وفي \"المحكم\": طاس يشرب فيه- أعلاه ضيق، ووسطه واسع. وهو: مكيال معروف لأهل العراق، ويجمع أيضا على مككي، وهو صاع ونصف. انظر: النهاية (٤/ ٩٠)، لسان العرب (١٠/ ٤٩١).\n(^٣) في صحيح مسلم: (مُدْيها). والمدي: مكيال أهل الشام. انظر: النهاية (١/ ١٠٤).\n(^٤) الإرْدَبَّ -بالكسر، وفتح الثالث، مع تشديد الموحدة-: مكيال لأهل مصر، يسمع أربعة وعشرين صاعا. النهاية (١/ ٣٧)، تاج العروس (٣/ ٣٥٦).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢٢٠، حديث رقم ٣٣) من طريق زهير، به.","vol":"22","page":89},{"text":"١٢٦٣٩ - حدثنا الصَّوْمعي (^١)، حدثنا أحمد بن يونس (^٢)، حدثنا زهير، بإسناده، مثله (^٣).\n_________\n(^١) الصومعي هو: محمد بن أبي خالد الطبري.\n(^٢) هو: أحمد بن عبد الله بن يونس بن عبد الله اليربوعي الكوفي.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":89},{"text":"١٢٦٤٠ - حدثنا الحسن بن عفان (^١)، حدثنا يحيى بن آدم، حدثنا زهير، ح.\nوحدثنا ابن المنادي (^٢)، حدثنا يونس بن محمد، حدثنا زهير، بإسناده، مثله إلى قوله: \"حيث بدأتم، أو عُدتم من حيث بدأتم، شهد على ذلك لحمُ أبي هريرة ودمُه (^٣) \") (^٤).\n_________\n(^١) هو: الحسن بن علي بن عفان.\n(^٢) هو: محمد بن عبيد الله بن يزيد البغدادي أبو جعفر.\n(^٣) هو: محمد بن عبيد الله بن يزيد البغدادي أبو جعفر.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب ٤/ ٢٢٢٠، حديث رقم ٣٣) من طريق يحيى بن آدم، به.","vol":"22","page":90},{"text":"١٢٦٤١ - وحدثنا ابنُ سافِري (^١)، حدثنا أحمد بن يونس، حدثنا زهير، بنحوه (^٢).\n_________\n(^١) هو: أيوب بن إسحاق بن إبراهيم بن سافري.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":90},{"text":"١٢٦٤٢ - حدثنا محمد بن يحيى (^١)، حدثنا إسماعيل بن أبي أويس، قال: حدثني أخي (^٢)، حدثنا سليمان بن بلال، حدثنا سهيل، عن أبيه، عن أبي هريرة، أنّ رسول الله ﷺ قال: \"لا تقوم الساعةُ حتى\n\n⦗٩١⦘\nينزلَ الرومُ بالأَعْماق (^٣)، فيخرج إليهم جيشٌ من المدينةِ، من خيار أهل الأرض يومئذ، فإذا تصافُّوا قالت الرومُ: خلُّوا بيننا وبين الذين سَبَوْا منَّا نقاتلهم، فيقول المسلمون: لا، والله لا نخلِّى بينكم وبين إخوانِنا، فيقاتلونهم، فينهزم ثلثٌ لا يتوب الله عليهم أبدًا، ويُقتَلُ ثلثُهم أفضل الشهداءِ عند الله، ويفتتح ثلثٌ لا يُفْتَنون، فيبلغون قُسْطَنطِينِية (^٤) فيفتحونها، فبينما هم يقتسمون الغنائمَ، قد علَّقوا سيوفَهم بالزيتون إذ صاح فيهم الشيطان: إنّ المسيحَ قد خَلَفكم في أهليكم، فيخرجون، وذلك باطلٌ، فإذا جاؤوا الشامَ خرج، فبينما هم يُعِدُّون للقتال، ويسوُّون الصفوفَ، إذ أقيمت الصلاةُ؛ صلاة الصبح، فينزل عيسى ابن مريم ﵇ فأَمَّهم، فإذا رآه عدوُّ الله؛ ذابَ كما يذوب الملحُ في الماء، فلو تركه لانْذاب حتى يَهلكَ، ولكن يقتله بيدِه، فيريهم دمَه في حَربتِه\" (^٥).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي النيسابوري.\n(^٢) هو: عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي أبو بكر بن أبي أويس. مشهور بكنيته كأبيه. ثقة، كما التقريب (ص ٥٦٥، ترجمة ٣٧٦٧).\n(^٣) الأعماق -بفتح الهمزة، وبالعين المهملة-: موضع بالشام بقرب حلب. انظر: معجم البلدان (١/ ٢٢٢)، المنهاج شرح صحيح مسلم (١٨/ ٢١)، مراصد الاطلاع (١/ ٩٦).\n(^٤) قسطنطينية -بضم القاف، والسين الساكنة، والنون الساكنة بين الطاءين المهملتين، بعدها الياء الساكنة آخر الحروف، وفي آخرها النون -اسمها: اصطنبول، وهي دار ملك الروم، بينها وبين بلاد المسلمين البحر المالح. انظر: الأنساب (١٠/ ٤١٩)، معجم البلدان (٤/ ٣٤٧).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في فتح قسطنطينية، وخروج الدجال ونزول عيسى ابن مريم (٤/ ٢٢٢١، حديث رقم ٣٤) من طريق سليمان بن بلال، به. =\n\n⦗٩٢⦘\n= من فوائد الاستخراج: تعيين الصلاة، وأنها صلاة الصبح.","vol":"22","page":90},{"text":"١٢٦٤٣ - حدثنا القُردواني (^١)، قال: حدثني أبي، حدثنا الوليد بن عمرو بن ساج، عن سهيل، بمثله (^٢).\nوقال فيه: \"تدعى نصرهم\". وقال فيه: \"بالأعماق أو بدابِق\" (^٣).\nرواه معلى بن منصور، عن سليمان (^٤).\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد الحراني.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في فتح قسطنطينية، وخروج الدجال ونزول عيسى ابن مريم (٤/ ٢٢٢١، حديث رقم ٣٤) من طريق سهيل، به.\n(^٣) دابق -بكسر الباء، وقد روي بفتحها، وآخره قاف-: قرية قرب حلَب، من أعمال عزاز، بينها وبين حلب أربعة فراسخ. انظر: معجم البلدان (٢/ ٤١٦)، المنهاج شرح صحيح مسلم (١٨/ ٢١).\n(^٤) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢٢١، حديث رقم ٣٤) عن زهير بن حرب، عن معلى بن منصور، به.","vol":"22","page":92},{"text":"١٢٦٤٤ - حدثنا إسحاق بن سيار، حدثنا آدم بن أبي إياس، عن الليث بن سعد، عن موسى بن عُلَيٍّ، عن أبيه (^١)، عن المستورد، قال: قال رسول الله ﷺ: \"تقوم الساعةُ وأكثرُ الناسِ الرومُ، فقال عمرو بن العاص: أما لئن قلتَ ذلك؛ إنهم لأسرعُ الناسِ كرَّةً بعد فَرَّةٍ، وأنهم لأمنعُ الناس من ظلمِ الملوكِ\" (^٢).\n_________\n(^١) علي بن رباح بن قصير اللخمي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب تقوم الساعة والروم (٤/ ٢٢٢٢، حديث رقم ٣٥) من طريق الليث بن سعد، به.","vol":"22","page":92},{"text":"١٢٦٤٥ - حدثني عبد الصمد بن عبد الوهاب الحمصي العبسي -ولقبه: صُمَيد- حدثنا علي بن عيَّاش، حدثنا الليث بن سعد، حدثني موسى بن عُلَيٍّ، عن أبيه، عن المستورد الفهري، أنَّه قال لعمرو بن العاص: \"تقوم الساعةُ والرومُ أكثرُ الناسِ، فقال له عمرو: انظر ما تقول قال: أقول لك ما سمعتُ من رسول الله ﷺ، قال عمرو: لئن قلت ذاك، إنَّ فيهم لخصالا أربعةً: إنهم لأحلمُ الناسِ عند فتنة، وأسرعُهم إفاقةً عند مصيبةٍ، وأسرعُ كرَّةً بعد فَرَّةٍ، وإنهم لخيرُ الناسِ لِمسكينٍ وفقيرٍ وضعيفٍ، والرابعة: حسنةٌ جميلةٌ، وإنهم أمنعُ الناسِ من ظلمِ الملوكِ\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج: ذكر نسبة المستورد، وأنه فهري.","vol":"22","page":93},{"text":"١٢٦٤٦ - حدثنا يزيد بن سِنان، حدثنا أبو صالح (^١)، قال: حدثني الليث، عن موسى، بنحوه (^٢).\n_________\n(^١) هو: أبو صالح عبد الله بن صالح بن محمد الجهني المصري كاتب الليث.\n(^٢) تقدم تخريجه في الحديث رقم (١٢٦٤٤).","vol":"22","page":93},{"text":"١٢٦٤٧ - حدثنا محمد بن إسماعيل الصائغ، حدثنا زهير بن حرب، حدثنا ابن عُلية (^١)، عن أيوب (^٢)، عن حميد بن هلال، عن أبي قتادة\n\n⦗٩٤⦘\nالعدوي (^٣)، عن يُسير بن جابر (^٤)، قال: \"هاجت ريحٌ حمراءُ بالكوفةِ، فجاء رجلٌ ليس له هِجِّيرَى (^٥) إلا: يا عبد الله بن مسعود، جاءت الساعة! قال: فقعد -وكان متكئًا- فقال: إنَّ الساعةَ لا تقوم حتى لا يُقسم ميراثٌ، ولا يُفْرَحُ بغنيمةٍ، ثم قال بيدَيْه ونَحَّاهما نحوَ الشامِ، فقال: عددٌ (^٦) يَجمعون لأهل الشام، ويجمع لهم أهلُ الإسلام، قال: قلت: الروم تعني؟ قال: نعم\"، وذكر الحديث (^٧).\n_________\n(^١) هو: إسماعيل بن إبراهيم بن مقسم الأسدي.\n(^٢) أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٣) أبو قتادة العدوي البصري، اسمه: تميم بن نُذَير -بضم النون، وفتح الذال- وقيل: ابن زبير، وقيل: اسمه نذير بن قنفذ. ثقة، كما في التقريب (ص ١١٩٢، ترجمة ٨٣١٢). وانظر: (الإكمال ٧/ ٢٥٨).\n(^٤) يسير -بالتصغير- ابن عمرو أو ابن جابر الكوفي، وقيل: أصله أسير، فسهلت الهمزة. مختلف في نسبته، قيل: كندي، وقيل: غير ذلك. وله رؤية. كما في التقريب (٦٠٧، ترجمة ٧٨٠٨).\n(^٥) الهجير والهجيرى: الدأب والعادة والديدن. انظر: النهاية (٥/ ٢٤٦).\n(^٦) هكذا صورتها في الأصل، وفي صحيح مسلم (عدو).\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إقبال الروم في كثرة القتل عند خروج الدجال (٤/ ٢٢٢٣، حديث رقم ٣٧) من طريق ابن علية، به.\nمن فوائد الاستخراج:\n- بيان الذين يجمع لهم أعداء الإسلام، وأنهم أهل الشام، بينما في رواية مسلم (لأهل الإسلام) دون تخصيص.\n- تعيين إسماعيل بن إبراهيم، وأنه ابن عُلية.","vol":"22","page":93},{"text":"١٢٦٤٨ - حدثنا عمار (^١)، حدثنا وهب بن جرير، حدثنا أبي (^٢)، قال: سمعت حميد بن هلال، يحدث عن أبي قتادة، عن يسير بن جابر، قال: \"هاجت ريح حمراء\"، وذكر الحديث (^٣).\n_________\n(^١) عمار بن رجاء التغلبي أبو ياسر الأسترباذي.\n(^٢) جرير بن حازم أبو عبد الله الأزدي البصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":95},{"text":"١٢٦٤٩ - حدثنا إسماعيل القاضي، حدثنا سليمان بن حرب، حدثنا حماد بن زيد، عن أيوب، عن حميد بن هلال، عن أبي قتادة، عن يسير بن جابر قال: \"كنا عند عبد الله بن مسعود فهبَّت ريحٌ حمراءُ، فجاء رجلٌ ليس له هِجِّيرٌ إلا أن يقول: يا عبد الله بن مسعود، جاءت الساعةُ! قال: وكان متكئًا فجلس، فقال: إنَّ الساعةَ لا تقوم حتى لا يقسمَ ميراثٌ، ولا يفرح بغنيمةٍ، ثم قال: عدوٌّ للمسلمين -قال: وضرب بيدِه نحوَ الشام- قال: قلتُ: الرومَ تعنى؟ قال: نعم، عدوٌّ للمسلمين يجمع لهم المسلمون، قال: قال عند ذلكم العدل (^١) رِدَّةٌ شديدةٌ، قال: قيلتقون فيقتتلون، قال: فيشترط شُرْطَةً (^٢) للموت،\n\n⦗٩٦⦘\nلا ترجع إلا وهي غالبة، فيحجز بينهم الليل، ويفيء (^٣) هؤلاء وهؤلاء، كلٌّ غيرُ غالبٍ، وتفنى الشرطةُ، فإذا كان يوم الثاني تشرط شرطة للموت، لا ترجع إلا وهي غالبةٌ، قال: فيحجز بينهم الليلُ، ويفيء هؤلاء وهؤلاء، وكل غيرُ غالبٍ، قال: وتفنى الشرطة، قال: وذكر يوم الثالث مثل ذلك، فإذا كان يوم الرابع نَهَد (^٤) المسلمون، فيفتح لهم، فيفقد بنو الأب الذين كانوا يَتَعادُّون (^٥) إلى مائةٍ فلا يوجد منهم إلا رجلٌ واحدٌ. فأي ميراثٍ يُقسم؟ وأي غنيمةٍ تُفرح؟ قال: فبينما هم كذلك، إذْ أتاهم أمرٌ أكبر من ذلك، إذ أتاهم الصَّريخُ: إنَّ الدجالَ قد خلف فى ذراريهم، فقال رسول الله ﷺ: فيبعثون عشرةَ فوارسَ طليعةً (^٦)، إني لأعرف أسماءَهم، وأسماءَ آبائهم، وألوانَ خُيولهم، هم خيرُ عصابةٍ على وجه الأرض، أو من خير عصابةٍ على وجه الأرض\" (^٧).\n_________\n(^١) كلمة (العدل) غير واضحة في الأصل، وفي صحيح مسلم: (وتكون عند ذاكم القتال ردة شديدة).\n(^٢) الشرطة -بضم الشين، وسكون الراء-: أول طائفة من الجيش تشهد الوقعة. انظر: مشارق الأنوار (٢/ ٢٤٧)، النهاية (٢/ ٤٦٠).\n(^٣) أي: يرجع. انظر: النهاية (٣/ ٤٨٢).\n(^٤) أي ينهض. ونهد القوم لعدوهم، إذا صمدوا له وشرعوا في قتاله. انظر: النهاية (٥/ ١٣٤).\n(^٥) أي: يَعُدُّ بعضهم بعضا. انظر: النهاية (٣/ ١٨٩).\n(^٦) أي: متقدمة تتطلع على أمر العدو وتشرف على أخباره. انظر: مشارق الأنوار (١/ ٣١٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب إقبال الروم في كثرة القتل عند خروج الدجال (٤/ ٢٢٢٣، حديث رقم ٣٧) من طريق حميد بن هلال، به.","vol":"22","page":95},{"text":"١٢٦٥٠ - حدثنا يونس بن حبيب (^١)، حدثنا أبو داود (^٢)، حدثنا سليمان بن المغيرة، ومهدي بن ميمون، وابن فضالة (^٣)، كلهم عن حميد بن هلال، عن أبي قتادة العدوي، عن أُسير بن جابر، قال: \"كنَّا عند عبد الله بن مسعود إذ هبَّت ريحٌ حمراءُ، فأقبل رجلٌ ما له هِجِّيرٌ إلا قوله: يا عبد الله، جاءت الساعة! يا عبد الله، جاءت الساعة! قال: فاستوى جالسًا يُعرف في وجهه الغضبُ، وكان متكئًا على سريرٍ له، فقال: إنَّ الساعةَ لا تقوم حتى لا يُقسم ميراثٌ ولا يفرح بغنيمةٍ، ثم قال: عدوٌّ للمسلمين يجمع لهم، وأومأ بيده، قلتُ لأبي قتادة: الشام تعني؟ قال: نعم، قال: ويكون عند ذلك القتالِ رِدّةٌ شديدةٌ، قال: ويستمدُّ (^٤) المسلمون بعضُهم بعضًا، قال: فيلتقون فيقتتلون قتالًا شديدًا، ثم تشرط شرطة (^٥) للموت لا ترجع إلا غالبةً، فيقتتلون حتى يَحجزَ بينهم الليلُ، ويفيء هؤلاء وهؤلاء وكلٌّ غيرُ غالب، وتفنى الشرطةُ، فإذا كان يوم الثاني،\n\n⦗٩٨⦘\nشرط شرطةً للموت، فيلتقون فيقتتلون حتى يحجز بينهم الليلُ، فيفيء هؤلاء وهؤلاء كلٌّ غير غالب، وتَفنى الشرطةُ، فإذا كان يوم الثالث، يشرط شرطة للموت، فيلتقون فيقتتلون حتى يَحجز بينهم الليلُ، فيفيء هؤلاء وهؤلاء وكل غير غالب، وتفنى الشرطة، فإذا كان يوم الرابع، نَهَدَ إليهم بقيةُ المسلمين، فيفتح الله عليهم، فينظر بنو الأب الذين كانوا يتعادّون على مائة لم يبق منهم رجلٌ، فأي ميراثٍ يقسم؟ وبأي غنيمةٍ يُفرح؟ فبينما هم كذلك إذْ سمعوا أمرا أكثر منه؛ الدّجالُ قد خَلَفهم على ذراريهم وأهاليهم، قال: قال رسول الله ﷺ: فيبعث أميرُهم طليعةً، عشرةَ فوارسَ، إني لأعلم أسماءَهم، وأسماءَ آبائهم، وألوانَ خُيولِهم، هم يومئذ خير فوارس في الأرض، أو من خير فوارس الأرض\" (^٦).\n_________\n(^١) يونس بن حبيب بن عبد القاهر العجلي الأصبهاني.\n(^٢) هو: سليمان بن داود الطيالسي.\n(^٣) مبارك بن فضالة أبو فضالة البصري.\n(^٤) طلب المدد، والمدد: ما يمد به الشيء؛ أي: يزاد ويكثر، ومنه: أمد الجيش بمدد إذا أرسل إليه زيادة. انظر: المغرب في ترتيب المعرب (ص: ٤٣٨).\n(^٥) أي: طائفة من الجيش تقدم للقتال. انظر: شرح صحيح مسلم (١٨/ ٢٤).\n(^٦) تقدم تخريجه في الحديث السابق.","vol":"22","page":97},{"text":"١٢٦٥١ - حدثنا هلال بن العلاء، حدثنا عبد الله بن جعفر (^١)، عن عبيد الله بن عمرو (^٢)، عن عبد الملك بن عمير، عن جابر بن سمرة، قال: سألت نافع بن عتبة بن أبي وقاص، فقلت: \"هل سمعتَ رسول الله ﷺ يذكر الدَّجالَ؟ قال: أتيتُ رسولَ الله ﷺ وعنده أناسٌ قد\n\n⦗٩٩⦘\nأتَوْه من قبل المغربِ ليُسلموا، عليهم ثيابُ الصوفِ، فقلت: لو أتيتُ فحُلْتُ بينهم وبينه، ولم آمنهم عليه، فأتيتُ ولم آمنهم عليه، فسمعتُه يقول: تغزون جزيرةَ العربِ (^٣) فيفتح الله عليكم، ثم تغزون فارسَ فيفتح الله عليكم، ثم تغزون الرومَ فيفتح الله عليكم، ثم تغزون الدّجالَ فيفتحه الله عليكم\" (^٤).\n_________\n(^١) عبد الله بن جعفر بن غيلان الرقي.\n(^٢) عبيد الله بن عمرو بن أبي الوليد الأسدي الرقي.\n(^٣) قال الأصمعي: \"جزيرة العرب: ما بين أقصى عدن أبين إلى ريف العراق طولا، ومن جدة وما والاها إلى أطراف الشام عرضا\". انظر: فتح الباري لابن حجر (٦/ ١٧١).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ما يكون من فتوحات المسلمين قبل الدجال (٤/ ٢٢٢٥، حديث رقم ٣٨) من طريق عبد الملك بن عمير، به.\nمن فوائد الاستخراج:\n- ذكر نسب نافع بن عتبة، وأنه ابن أبي وقاص، بينما هو عند مسلم (نافع بن عتبة).\n- بيان أن التحديث من نافع بن عتبة حصل بعد سؤال جابر بن سمرة إياه، بينما هو عند مسلم: \"عن نافع بن عتبة، قال: كنا مع رسول الله ﷺ \"، فذكره.\n- بيان أن هؤلاء القوم من أهل المغرب جاؤوا ليسلموا، وليس عند مسلم (ليسلموا).","vol":"22","page":98},{"text":"١٢٦٥٢ - حدثنا محمد بن عبد الوهاب (^١)، وجعفر الصائغ (^٢)، قالا: حدثنا معاوية بن عمرو (^٣)، حدثنا زائدة (^٤)، عن عبد الملك، عن جابر بن سمرة، عن نافع بن عتبة بن أبي وقاص، عن النبي ﷺ قال:\n\n⦗١٠٠⦘\n\"تقاتلون جزيرةَ العربِ فيفتح الله، ثم تقاتلون فارس فيفتح الله، ثم تقاتلون الرومَ فيفتح الله، ثم تقاتلون الدّجالَ فيفتحه الله\" [قال جابر: فلا يخرج الدجال حتى يفتح الروم] (^٥) (^٦).\n_________\n(^١) محمد بن عبد الوهاب بن أبي تمام أبو قرصافة العسقلاني.\n(^٢) جعفر بن محمد بن شاكر الصائغ أبو محمد البغدادي.\n(^٣) معاوية بن عمرو بن المهلب بن عمرو الأزدي.\n(^٤) زائدة بن قدامة الثقفي الكوفي.\n(^٥) ما بين المعقوفتين جاء في حاشية الأصل استدراكا لتتمة المتن.\n(^٦) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج: قول جابر بن سمرة: \"فلا يخرج الدّجالُ حتى يُفتحَ لكم الرومُ\"، بينما هو في رواية مسلم من قول نافع بن عتبة: \"قال: يا جابر، لا نرى الدجال يخرج حتى تفتح الروم\".","vol":"22","page":99},{"text":"١٢٦٥٣ - حدثنا عباس الدوري (^١)، حدثنا حسين الجعفي (^٢)، عن زائدة، عن عبد الملك بن عمير، عن جابر بن سمرة، عن نافع بن عتبة بن أبي وقاص، عن النبي ﷺ قال: \"تقاتلون جزيرةَ العربِ فيفتح لكم، ثم تقاتلون فارسَ فيفتح لكم، ثم تقاتلون الرومَ فيفتح لكم، ثم تقاتلون الدّجالَ فيفتح لكم\".\nقال عبد الملك: \"وكان جابر بن سمرة يقول: لا يخرج الدّجالُ حتى يُفتحَ لكم الرومُ\" (^٣).\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) حسين بن علي بن الوليد الجعفي مولاهم الكوفي.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٦٥١).\nمن فوائد الاستخراج: يقول جابر بن سمرة: \"لا يخرج الدّجالُ حتى يُفتحَ لكم الرومُ\"، بينما هو عند مسلم من قول نافع، فأقره جابر بعدم الإنكار.","vol":"22","page":100},{"text":"١٢٦٥٤ - حدثنا محمد بن إسماعيل الصائغ بمكة، قال: حدثنا الحُميدي (^١)، حدثنا سفيان بن عيينة، عن فرات القزَّاز (^٢)، عن أبي الطُّفيل (^٣)، عن أبي سَريحة (^٤) حذيفة بن أَسيد الغفاري، قال: \"أشرف علينا النبيُّ ﷺ من عُلِّيَةٍ (^٥) له ونحن نذكر الساعةَ، فقال: ما تذكرون؟ قالوا: نذكر الساعةَ، قال: إنها لن تكون حتى يكونَ قبلها عشرةٌ: الدجالُ، والدابةُ، وطلوعُ الشمس من مغربِها، ونزولُ عيسى ابن مريم ﵇، ويأجوجُ ومأجوجُ، وثلاثةُ خسوفٍ: خسفٌ بالمشرق، وخسف بالمغرب، وخسفٌ بجزيرة العرب، وآخر ذلك نارٌ تخرج من اليمن، أو من قَعْرِ عدن (^٦) تسوق الناسَ إلى محشرِهم\" (^٧).\n_________\n(^١) عبد الله بن الزبير بن عيسى القرشى، والحديث في مسنده (٢/ ٣٦٤، ح ٨٢٧).\n(^٢) فرات بن أبي عبد الرحمن القزاز الكوفي.\n(^٣) عامر بن واثلة أبو الطفيل.\n(^٤) سريجة -بمهملتين على وزن عجيبة- مشهور بكنيته. انظر: الإصابة (٢/ ٤٩٤).\n(^٥) العِلِّيَة والعُلِّيَة: الغرفة. والجمع: العلالي: انظر: لسان العرب (١٥/ ٨٦).\n(^٦) قال القاضي عياض: \"قعر عدن -وفي الرواية الأخرى: قعرة عدن- أي: أقصى أرضها. وفي الأوقات والشمس لم تخرج من قعر حجرتها أي: من داخلها وأرضها\". انظر: مشارق الأنوار (٢/ ١٩١).\nوعَدَن -بالتحريك، وآخره نون- مدينة مشهورة على ساحل بحر الهند من ناحية اليمن. معجم البلدان (٤/ ٨٩).\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الآيات التي تكون قبل الساعة (٤/ ٢٢٢٥، حديث رقم ٣٩) من طريق سفيان بن عيينة، به.","vol":"22","page":101},{"text":"١٢٦٥٥ - حدثنا الصائغ (^١) بمكة، وأبو قلابة (^٢)، قالا: حدثنا مسلم (^٣)، حدثنا شعبة، عن فرات، عن أبي الطُّفيل، عن أبي سَرِيحة الغفاري، قال: \"أشرف علينا رسولُ الله ﷺ من غرفةٍ، فقال: ما تذكرون وما تقولون؟ قلنا: الساعةَ، قال: أما إنها لن تقومَ حتى تروا عشرَ آياتٍ: خسفٌ بالمشرق، وخسفٌ بالمغرب، وخسفٌ بجزيرة العرب، وخروجُ يأجوج ومأجوج، والدّجالُ، والدخانُ، ودابةُ الأرض، ونزول عيسى ابن مريم، وطلوعُ الشمس من مغربها، ونارٌ تخرج من قعرِ عدن، تَقيلُ معهم حيث قالوا، وتروح معهم إذا راحوا، حتى تُلقيَهم في البحرِ\" (^٤).\n_________\n(^١) هو: محمد بن إسماعيل بن سالم الصائغ الكبير أبو جعفر البغدادي.\n(^٢) هو: عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٣) هو: مسلم بن إبراهيم الأزدي الفراهيدي.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الآيات التي تكون قبل الساعة (٤/ ٢٢٢٦، حديث رقم ٤٠ وحديث رقم ٤١) من طريق شعبة، به.\nمن فوائد الاستخراج: بيان أن في لفظ فرات القزاز -عند المصنف-: \"تقيل معهم حيث قالوا، وتروح معهم إذا راحوا، حتى تلقيهم في البحر\" بدون شك، بينما هو عند مسلم على الشك، حيث قال شعبة: \"وأحسبه قال: تنزل معهم إذا نزلوا، وتقيل معهم حيث قالوا\".","vol":"22","page":102},{"text":"١٢٦٥٦ - حدثنا أبو الأزهر (^١)، حدثنا بَدَل بن المُحَبَّر، حدثنا\n\n⦗١٠٣⦘\nشعبة، حدثنا فرات -هو ابن سليمان- قال: سمعت أبا الطفيل، يحدث عن أبي سَريحة قال: \"كنّا نتحدث وكان رسولُ الله ﷺ في غرفةٍ، فأشرفَ علينا، فقال: ما تتحدثون؟ فقلنا نتذاكر أمرَ الساعة، فقال: عشرُ آياتٍ قبل قيامِ الساعة، لن تقومَ الساعةُ -أو لن تزولَ- حتى يكونَ خسفٌ بالمشرق، وخسفٌ بالمغرب، وخسفٌ بجزيرة العرب، وطلوعُ الشمسِ من مغربها، ويأجوجُ ومأجوج، والدابةُ، والدخانُ، والدجالُ، ونارٌ تخرج من قعرِ عدن تُرَحِّلُ الناسَ، تَقيلُ معهم إذا قالوا، وتروح معهم إذا راحوا، قالوا (^٢): وريحٌ تَطرحُهم في البحرِ، قال: أو نزول عيسى ابن مريم\".\nقال شعبة: أخبرني هاتين؛ إما الريح وإما عيسى ابن مريم ﵇.\nقال بدلٌ: سمعت شعبة يقول: حدثني عبد العزيز بن رفيع، سمع أبا الطفيل عامر بن واثلة عن أبي سريحة، ولم يذكر النبيَّ ﷺ، بمثله (^٣).\nرواه غندر (^٤)، عن شعبة، عن فرات (^٥).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي.\n(^٢) لعل كلمة (قالوا) زيدت من الناسخ سهوًا.\n(^٣) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج:\n- التصريح بسماع شعبة من فرات.\n- ذكر نسب فرات، وأنه ابن سليمان.\n(^٤) هو: محمد بن جعفر الهذلي البصري.\n(^٥) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢٢٦، حديث رقم ٤٠ وحديث =\n\n⦗١٠٤⦘\n= رقم ٤١) عن محمد بن بشار، عن محمد بن جعفر، به.","vol":"22","page":102},{"text":"١٢٦٥٧ - حدثنا ابن أبي رجاء (^١)، حدثنا وكيع، حدثنا سفيان (^٢)، عن فرات القزاز، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد أيي سريحة، قال: \"اطّلع إلينا النبيُّ ﷺ من غرفةٍ، ونحن نتذاكر الساعةَ، [فقال:] (^٣) لا تقومُ حتى تكونَ عشرُ آياتٍ قبلها: طلوعُ الشمس من مغربها، وخروجُ عيسى ابنِ مريم، وخروجُ الدابةِ على الناس، وخسفٌ بالمشرق، وخسفٌ بالمغرب، وخسفٌ في جزيرة العرب، ونارٌ تخرج من قعرِ عدنِ أَبْيَن (^٤) تسوق الناس إلى المحشر\" (^٥).\n_________\n(^١) هو: أحمد بن محمد بن عبيد الله الثغري.\n(^٢) سفيان بن سعيد بن مسروق الثوي.\n(^٣) زيادة ليست في الأصل يقتضيها السياق، وهى مثبتة في الرواية السابقة وصحيح مسلم.\n(^٤) أَبْيَن -يفتح أوله ويكسر، بوزن أحمر- ويقال: يَبْين. وذكره سيبويه في الأمثلة بكسر الهمزة، ولا يعرف أهلُ اليمن غيرَ الفتح. وحكى أبو حاتم، قال: سألنا أبا عبيدة كيف تقول: عدن أَبْين أو إِبْيَن؟ فقال: أبين وإبين جميعا، وهو مخلاف باليمن، منه عدن، يقال: إنَّه سمي بأبين بن زهير بن أيمن بن الهميسع بن حمير بن سبإ. انظر: معجم البلدان (١/ ٨٦).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في الآيات التي تكون قبل الساعة (٤/ ٢٢٢٦، حديث رقم ٣٩) و(٤/ ٢٢٢٦، حديث رقم ٤٠ وحديث رقم ٤١) من طريق فرات، به.\nمن فوائد الاستخراج: ذكر اسم أبي الطفيل: عامر بن واثلة.","vol":"22","page":104},{"text":"١٢٦٥٨ - حدثنا أبو موسى عيسى بن بَشير الرازي، حدثنا محمد بن سعيد بن سابق، حدثنا عمرو بن أبي قيس، عن فُرات، عن أبي الطُّفيل، عن\n\n⦗١٠٥⦘\nحذيفة بن أَسيد، قال: \"كنَّا في ظلِّ حائطٍ نتحدث، فاطّلع علينا رسول الله ﷺ فقال: ما كنتم تذكرون؟ قالوا: كنا نذكر الساعةَ\"، وذكر الحديث (^١).\nسمعت عباسًا (^٢) يقول: \"سمعت يحيى بن معين يقول: عمرو بن أبي قيس كوفي ثقة، نزل الرَّيَّ\" (^٣).\n_________\n(^١) تقدم تخريجه في الحديث السابق.\n(^٢) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٣) تاريخ الدوري (٢/ ٤٥١).","vol":"22","page":104},{"text":"١٢٦٥٩ - حدثنا محمد بن شاذان الجَوْهري، حدثنا زكريا بن عَدِي، عن سلَّام (^١)، ح.\nوحدثنا إدريس بن بكر، حدثنا مسدد (^٢)، حدثنا أبو الأحوص (^٣)، حدثنا فرات القزاز، عن أبي الطفيل، عن حذيفة بن أَسيد، قال: \"كُنَّا نتحدثُ في ظلِّ غرفةٍ لرسولِ الله ﷺ، وذكرنا الساعةَ، فارتفعتْ أصواتُنا، فأشرف علينا رسول الله ﷺ\"، وذكر الحديث (^٤).\n_________\n(^١) هو: سلام بن سليم الحنفي الكوفي.\n(^٢) مسدد بن مسرهد بن مسربل أبو الحسن البصري.\n(^٣) سلَّام بن سُليم الحنفي الكوفي.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":105},{"text":"١٢٦٦٠ - ز- حدثنا إبراهيم بن مرزوق، ومحمد بن الجنيد الدَّقاق، وأبو بكر الرازي (^١)، وعباس الدوري (^٢)، قالوا: حدثنا\n\n⦗١٠٦⦘\nأبو عاصم (^٣)، عن معروف بن خَرَّبُوذ (^٤)، حدثنا أبو الطفيل، عن حذيفة بن أَسيد، قال: قال النبي ﷺ: \"لا تقوم الساعةُ حتى تخرجَ نارٌ من رَكُوبة (^٥)، تُضئ أعناقَ الإبل (^٦) \".\nقال بعضُهم: \"ببُصرى (^٧) \". وقال بعضهم: \"ببُصرى أو بالشام\" (^٨).\n_________\n(^١) هو: محمد بن زياد بن معروف.\n(^٢) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٣) هو: الضحاك بن مخلد بن الضحاك الشيباني النبيل.\n(^٤) معروف بن خَرَّبُوذ -بفتح المعجمة، وتشديد الراء وبسكونها، ثم موحدة مضمومة، وواو ساكنة، وذال معجمة -المكي، مولى آل عثمان. صدوق ربما وهم، وكان أخباريا علامة. التقريب (٩٥٩، ترجمة ٦٧٩١).\n(^٥) رَكوبة -بفتح أوله، وضم ثانيه، وبعد الواو باء موحدة- وهى: ثنية بين مكة والمدينة صعبة، سلكها النبيّ ﷺ عند مهاجرته إلى المدينة، وتعرف اليوم بـ \"ريع الغائر\". انظر: معجم البلدان (٣/ ٦٤)، المعالم الأثيرة في السنة والسيرة (ص ١٢٩).\n(^٦) أي: تظهرها لشدة نورها. انظر: مشارق الأنوار (٢/ ٦٢).\n(^٧) بُصرى -بضم الباء، وسكون الصاد، وفتح الراء مقصور- من أعمال دمشق، وهى قصبة كورة حوران، مشهورة عند العرب قديما وحديثا. وهي معروفة اليوم في أراضي الجمهورية العربية السورية، وبها آثار. انظر: معجم البلدان (١/ ٤٤١)، مشارق الأنوار (١/ ١١٦)، المعالم الأثيرة في السنة والسيرة (ص ٤٩).\n(^٨) لم أقف عليه من حديث حذيفة بن أسيد عند غير أبي عوانة، وله وحده عزاه الحافظ ابن حجر في إتحاف المهرة (٤/ ٢١٥، رقم ٤١٤٥)، والمتقي الهندي في كنز العمال (١٤/ ٣٤٨، رقم ٣٨٨٩٤).\nورجال إسناده -غير معروف بن خرَّبوذ- ثقات، فصدوق ربما وهم كما قال الحافظ ابن حجر.","vol":"22","page":105},{"text":"١٢٦٦١ - حدثنا محمد بن يحيى (^١)، حدثنا ابن أبي أويس (^٢)، قال: حدثني أخي (^٣)، عن سليمان (^٤)، عن محمد بن أبي عَتيق (^٥)، وموسى بن عُقبة (^٦)، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لا تقوم الساعة حتى تخرجَ نارٌ بأرض الحجاز، تُضيء أعناقَ الإبل ببُصرى\" (^٧).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي النيسابوري.\n(^٢) هو: إسماعيل بن عبد الله بن عبد الله الأصبحي.\n(^٣) عبد الحميد بن عبد الله بن عبد الله بن أويس، أبو بكر بن أبي أويس الأصبحي.\n(^٤) سليمان بن بلال التيمي.\n(^٥) هو: محمد بن عبد الله بن أبي عتيق التيمي.\n(^٦) موسى بن عقبة بن أبي عياش القرشي الأسدي.\n(^٧) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى تخرج نار من أرض الحجاز (٤/ ٢٢٢٧، حديث رقم ٤٢) من طريق ابن شهاب، به.","vol":"22","page":107},{"text":"١٢٦٦٢ - حدثنا طاهر بن عمرو بن الربيع بن طارق، حدثنا أبي، حدثني الليث (^١)، قال: حدثني عُقيل بن خالد، عن ابن شهاب، قال: قال سعيد بن المسيب، أخبرني أبو هريرة، أنَّ رسول الله ﷺ قال: \"لا تقوم الساعة حتى تخرجَ نارٌ بأرض الحجاز، تُضيء أعناقَ الإبل ببُصرى\" (^٢).\n_________\n(^١) الليث بن سعد أبو الحارث الفهمي المصري.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":107},{"text":"١٢٦٦٣ - [روى] (^١) الأسود بن عامر، عن زهير، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"تبلغُ المساكنُ إهَاب (^٢) \".\nقال زهير: فقلت لسهيل: كم ذلك من المدينة؟ قال: كذا وكذا مِيلا (^٣).\n_________\n(^١) في الأصل: (رواه)، والمثبت من إتحاف المهرة (١٤/ ٥٧٥)، والحديث لا علاقة له بالسابق، بل هو في صحيح مسلم في باب نجديد يأقىِ مباشرة بعد الحديث السابق.\n(^٢) إهاب -بالكسر-: موضع قرب المدينة. ورواها بعضهم بلفظ: (يهاب) بكسر الياء. وبعض الرواة قال: (نهاب) بالنون. انظر: معجم البلدان (١/ ٢٨٣)، المعالم الأثيرة في السنة والسيرة (ص ٣٣).\n(^٣) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في سكنى المدينة وعمارتها قبل الساعة (٤/ ٢٢٢٨، حديث رقم ٤٣) عن عمرو الناقد، عن الأسود بن عامر، به.","vol":"22","page":108},{"text":"١٢٦٦٤ - حدثنا أبو علي الزعفراني (^١)، حدثنا سعيد بن منصور، حدثنا يعقوب بن عبد الرحمن (^٢)، عن سهيل، عن أبيه، عن أبي هريرة، أنَّ النبي ﷺ قال: \"ليست السَّنَة أن لا تُمطروا، ولكنّ السَّنةَ أن تُمطروا ثم تُمطروا، ثم لا تُنبت الأرضُ شيئًا\" (^٣).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) يعقوب بن عبد الرحمن القاري المدني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب في سكنى المدينة وعمارتها قبل الساعة (٤/ ٢٢٢٨، حديث رقم ٤٤) من طريق يعقوب بن عبد الرحمن، به.","vol":"22","page":108},{"text":"١٢٦٦٥ - حدثنا الصغاني، والحارث بن أبي أسامة، قالا: حدثنا\n\n⦗١٠٩⦘\nأبو النضر (^١)، قال: حدثنا الليث (^٢)، قال: حدثني نافع، ح.\nوحدثنا محمد بن على بن ميمون العطار، حدثنا علي بن عيّاش، حدثنا الليث، حدثنى نافع، عن ابن عمر، أنَّه سمع النبي ﷺ يقول -وهو مستقبل المشرق-: \"ألا إنَّ الفتنةَ هاهنا، ألا إنَّ الفتنةَ هاهنا، من حيث يطلع قرنُ الشيطان (^٣) \" (^٤).\n_________\n(^١) هاشم بن القاسم بن مسلم الليثي.\n(^٢) ليث بن سعد بن عبد الرحمن الفهمي.\n(^٣) قرني الشيطان: أي: ناحيتي رأسه وجانبيه. وقيل: القرن: القوة: أي حين تطلع يتحرك الشيطان ويتسلط، فيكون كالمعين لها. وقيل: بين قرنيه: أي أمتيه الأولين والآخرين. انظر: انظر: النهاية (٤/ ٥٢)، مشارق الأنوار (٢/ ١٧٩).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان ٤/ ٢٢٢٨، حديث رقم ٤٥) من طريق الليث، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب قول النبي ﷺ: \"الفتنة من قبل المشرق\" ٩/ ٥٣، حديث رقم ٧٠٩٣) عن قتيبة بن سعيد، عن ليث، به.","vol":"22","page":108},{"text":"١٢٦٦٦ - حدثني أبو بكر بن صدقة (^١)، حدثنا محمد بن عبد الله بن بَزيع، حدثنا عبد الأعلى بن عبد الأعلى، حدثنا عبيد الله بن عمر (^٢)، ح.\nوحدثنا الدنداني (^٣)، حدثنا مسدد (^٤)، ح.\n\n⦗١١٠⦘\nوحدثنا أبو سعد ابن أبي نصر الهروي المخضوب (^٥) ببغداد، حدثنا أبو بكر بن خلاد (^٦)، حدثنا يحيى بن سعيد (^٧)، عن عبيد الله بن عمر، قال: حدثني نافع، عن ابن عمر، أنَّ رسول الله ﷺ قام عند باب عائشة، فقال: \"ألا إنّ الفتنةَ ها هنا، من قِبَلِ المشرق، من حيث يطلع قرنُ الشيطانِ\"، قالها مرتين أو ثلاثًا (^٨).\n_________\n(^١) هو: أحمد بن محمد بن عبد الله بن صدقة أبو بكر البغدادي.\n(^٢) عبيد الله بن عمر بن حفص بن عاصم بن عمر العدوي العمري.\n(^٣) هو: موسى بن سعيد أبو بكر الطرطوسي.\n(^٤) مسدد بن مسرهد بن مسربل أبو الحسن البصري.\n(^٥) هو: يحيى بن منصور بن الحسن السلمي.\n(^٦) هو: محمد بن خلاد بن كثير الباهلي.\n(^٧) يحيى بن سعيد القطان.\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان (٤/ ٢٢٢٩، حديث رقم ٤٦) من طريق يحيى بن سعيد، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب قول النبي ﷺ: \"الفتنة من قبل المشرق\" (٩/ ٥٣، حديث رقم ٧٠٩٣) من طريق ليث، عن نافع، به.","vol":"22","page":109},{"text":"١٢٦٦٧ - وأخبرني العباس بن الوليد بن مَزْيد، قال: أخبرني أبي (^١)، قال: سمعت عمر بن محمد (^٢)، قال: حدثني سالم ونافع، عن ابن عمر، أنَّ رسول الله ﷺ قال: \"ألا إنَّ الفتنةَ ها هنا نحوَ المشرقِ، ألا إنَّ الفتنةَ ها هنا، من حيث يطلعُ قرنُ الشيطانِ\" (^٣).\n\n⦗١١١⦘\nرواه ابن وهب، عن يونس، عن الزهري، عن سالم، عن أبيه (^٤).\n_________\n(^١) هو: الوليد بن مزيد العذري أبو العباس البيروتي.\n(^٢) عمر بن محمد بن زيد العمري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان (٤/ ٢٢٢٩، حديث رقم ٤٧) من طريق سالم، به. =\n\n⦗١١١⦘\n= وأخرجه البخاري في صحيحه (كتاب المناقب (٤/ ١٨١، حديث رقم ٣٥١١).\nمن فوائد الاستخراج: قرن أبو عوانة مع سالمٍ نافعا، بينما هو عند مسلم من طريق سالم فقط.\n(^٤) وصله مسلم في الموضع السابق (٤/ ٢٢٢٩، حديث رقم ٤٧) عن حرملة بن يحيى، عن ابن وهب، به.","vol":"22","page":110},{"text":"١٢٦٦٨ - حدثنا أبو عثمان أحمد بن محمد بن أبي بكر المقدّمي، قال: حدثني أبي (^١)، قال: حدثني أبو عُبيدة الرِّفاعي إسماعيل بن سِنان (^٢)، قال: حدثنا عكرمة بن عمار، قال: حدثني سالم، عن ابن عمر، قال: \"خرج رسول الله ﷺ فقال: رأسُ الكفر من ها هنا، من حيث يطلعُ قرنُ الشيطان\" (^٣).\n_________\n(^١) محمد بن أبي بكر بن علي بن عطاء بن مقدم المقدمي.\n(^٢) إسماعيل بن سنان أبو عُبيدة العصفري البصري. قال أبو حاتم: \"ما بحديثه بأس\".\nودكره ابن حبان في الثقات. انظر: الجرح والتعديل (٢/ ١٧٦، ترجمة ٥٩٢)، الثقات (٦/ ٣٩، ترجمة ٦٦٢٤).\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان (٤/ ٢٢٢٩، حديث رقم ٤٨) من طريق عكرمة بن عمار، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب قول النبي ﷺ: \"الفتنة من قبل المشرق\" (٩/ ٥٣، حديث رقم ٧٠٩٢) من طريق الزهري، عن سالم، به.\nمن فوائد الاستخراج: تصريح عكرمة بن عمار بالسماع من سالم.","vol":"22","page":111},{"text":"١٢٦٦٩ - حدثنا أبو عمر الإمام عبد الحميد بن محمد بن\n\n⦗١١٢⦘\nالمُسْتام، حدثنا مخلد بن يزيد، حدثنا حنظلة بن أبي سفيان، قال: سمعت سالما يقول: سمعت ابنَ عمر يقول: سمعت رسولَ الله ﷺ يقول، وهو يشير نحوَ العراق: \"ها إنَّ الفتنةَ ها هنا، ها إنّ الفتنةَ ها هنا، من حيث يطلعُ قرنُ الشيطان\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان (٤/ ٢٢٢٩، حديث رقم ٤٩) من طريق حنظلة، به.\nمن فوائد الاستخراج: تعيين حنظلة، وأنه ابن أبي سفيان.","vol":"22","page":111},{"text":"١٢٦٧٠ - حدثنا الصغاني، حدثنا عبد الله بن عمر أبو عبد الرحمن مُشكدانة (^١)، حدثنا محمد بن فضيل (^٢)، عن أبيه (^٣)، قال: سمعت سالم بن عبد الله بن عمر يقول: يا أهلْ العراقَ، ما أسألَكُم عن الصغيرة، اركبَكم للكبيرة! سمعت أبي يقول: سمعت رسول الله ﷺ يقول: \"إنَّ الفتنةَ تجيءُ من ها هنا -وأَوْمأ بِيَدِه نحوَ المشرقِ- من حيث يطلعُ قرنا الشيطانِ. وأنتم بعضُكم يضربُ رقابَ بعضٍ، وإنما قَتل موسى الذي قَتل من آل فرعون خطأً، فقال الله ﷿ له: ﴿وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا﴾ (^٤) \" (^٥).\n_________\n(^١) مشكدانة -بضم الميم والكاف، بينهما معجمة ساكنة، وبعد الألف نون، وهو: وعاء المسك بالفارسية. انظر: تقريب التهذيب (ص ٣١٥).\n(^٢) محمد بن الفضيل بن غزوان الضبي الكوفي.\n(^٣) فضيل بن غزوان بن جرير الضبي مولاهم.\n(^٤) سورة طه: الآية ٤٠.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان (٤/ ٢٢٢٩، حديث رقم ٤٩) من طريق عبد الله بن عمر بن أبان وواصل بن عبد الأعلى والوكيعي، عن ابن فضيل، به. =\n\n⦗١١٣⦘\n= من فوائد الاستخراج:\n- ذكر كنية عبد الله بن عمر: أبو عبد الرحمن.\n- ذكر لقب عبد الله بن عمر: مشكدانة.\n- ذكر اسم ابن فضيل، وأنه محمد.","vol":"22","page":112},{"text":"١٢٦٧١ - حدثنا محمد بن إسحاق بن شبويه السِّجزي (^١) بمكة، حدثنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تقوم الساعةُ حتى تضطربَ ألَيَاتُ نساء دَوْس (^٢) حول ذي الخَلَصَةِ - وكانتْ صنمًا (^٣) \" تعبدها دوسٌ في الجاهلية بِتَبَالَة - (^٤) \" (^٥).\n_________\n(^١) السّجزي -بكسر السين المهملة، وسكون الجيم، وفي آخرها الزاي؛ نسبة إلى سجستان. انظر: الأنساب (٧/ ٨٠).\n(^٢) أي: أعجازهن. ودوس قبيلة من قحطان، سكنوا إحدى السروات المطلة على تهامة والحيرة والعراق، ومن قراهم \"ثروق\"، قدم وفدهم على رسول الله بخيبر، وأبو هريرة منهم. انظر: النهاية (١/ ٦٤)، المعالم الأثيرة (ص ١١٧).\n(^٣) في الأصل: (صنم)، والإعراب يقتضي ما أثبتناه، والمثبت هو الذي في صحيح مسلم.\n(^٤) تَبَالَة بفتح أوّله وباللام، على وزن فعالة: بقرب الطائف، على طريق اليمن من مكة، وهي لبني مازن. انظر: معجم ما استعجم من اسماء البلاد والمواضع (١/ ٣٠١).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى تعبد دوس ذا الخلصة (٤/ ٢٢٣٠، حديث رقم ٥١) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب تغيير الزمان حتى تعبد الأوثان (٩/ ٥٨، حديث رقم ٧١١٦) من طريق الزهري، عن سعيد بن المسيب، به. =\n\n⦗١١٤⦘\n= من فوائد الاستخراج: تعيين ابن المسيب، وأنه سعيد.","vol":"22","page":113},{"text":"١٢٦٧٢ - حدثنا أبو يوسف الفارسي (^١)، وأبو مسلم الكَجِّي (^٢)، قالا: حدثنا أبو عاصم (^٣)، عن عبد الحميد بن جعفر (^٤)، عن سويد بن العلاء -وإنما هو الأسود بن العلاء (^٥) -، عن أبي سلمة (^٦)، عن عائشة، قالت: سمعت رسول الله ﷺ يقول: \"لا يذهب الليلُ والنهارُ حتى تُعبد اللاتُ والعُزّى، فقلتُ: يا رسول الله، ما كنتُ أظن أن يكون ذلك بعد ما أنزل الله ﷿ على رسوله ﷺ: ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ﴾ إلى قوله: ﴿وَلَوْ كَرِهَ الْمُشْرِكُونَ﴾ (^٧). قال: أما إنَّه سيكون من ذلك ما شاء الله، ثم يَبعث الله ريحًا طيبةً، فتقبض كلَّ من كان فى قلبه مثقالُ حبَّةٍ من خردلٍ من خير، فيبقى من لا خيرَ فيه، ويرجع الناسُ إلى دينِ آبائهم\" (^٨).\n_________\n(^١) هو: يعقوب بن سفيان الفسوي.\n(^٢) إبراهيم بن عبد الله بن مسلم البصري الكجي -بفتح الكاف، والجيم المشددة-. انظر: الأنساب (١١/ ٥٠).\n(^٣) هو: الضحاك بن مخلد بن الضحاك النبيل الشيباني.\n(^٤) عبد الحميد بن جعفر بن عبد الله الأنصاري.\n(^٥) الأسود بن العلاء بن جارية -بالجيم- الثقفي، ويقال له: سويد. ثقة. انظر: (التقريب/ ١٤٦، ترجمة ٥٠٥).\n(^٦) أبو سلمة بن عبد الرحمن بن عوف الزهري.\n(^٧) سورة الصف، الآية ٩.\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى تعبد دوس ذا الخلصة (٤/ ٢٢٣٠، حديث رقم ٥٢) من طريق عبد الحميد بن جعفر، به. =\n\n⦗١١٥⦘\n= من فوائد الاستخراج: ورود الأسود بن العلاء باسم سويد بن العلاء، وقد جاء في ترجمته أنه يقال له ذلك. انظر: التاريخ الكبير للبخاري (١/ ٤٤٧)، تهذيب التهذيب (٤/ ٢٧٨).","vol":"22","page":114},{"text":"١٢٦٧٣ - حدثنا محمد بن حَيُّويه (^١)، حدثنا مُطرِّف (^٢)، والقعنبي (^٣)، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"لا تقوم الساعةُ حتى يَمرَّ الرجلُ بقبرِ الرجلِ، فيقول: يا ليتني مكانَه\" (^٤).\n_________\n(^١) مححد بن يحيى بن موسى الإسفراييني الملقب بحيويه.\n(^٢) مطرف بن عبد الله بن مطرف اليساري أبو مصعب المدني.\n(^٣) عبد الله بن مسلمة بن قعنب القعنبي.\n(^٤) أخرجه الإمام مالك في الموطأ (١/ ٣٣٠، حديث رقم ٦٤٧)\nوأخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣١، حديث رقم ٥٣) من طريق مالك، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب لا تقوم الساعة حتى يغبط أهل القبور (٩/ ٥٨، حديث رقم ٧١١٥) عن إسماعيل، عن مالك، به.","vol":"22","page":115},{"text":"١٢٦٧٤ - حدثنا أبو علي الزعفراني (^١)، حدثنا شبابة (^٢)، ح.\nوحدثنا ابن المنادي (^٣)، حدثنا علي بن حفص المدائني (^٤)، قالا: حدثنا ورقاء (^٥)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، أنَّ النبي ﷺ قال:\n\n⦗١١٦⦘\n\"لا تقوم الساعةُ حتى يَمُرَّ الرجلُ بقبرِ الرجل، فيقول: يا ليتني كنت مكانَه\" (^٦).\nقال شبابة: \"يا ليتني مكانَه\".\nرواه ابن فضيل (^٧)، عن أبي إسماعيل (^٨)، عن أبي حازم (^٩)، عن أبي هريرة، عن النبي ﷺ: \"والذي نفسى بيده، لا تذهب الدنيا حتى يمرَّ الرجلُ على القبر، فيتمرَّغُ عليه، يقول: يا ليتني كنت مكانَ هذا القبرِ\" (^١٠).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) شبابة بن سوار الفزاري المدائني.\n(^٣) هو: محمد بن عبيد الله بن يزيد البغدادي أبو جعفر ابن المنادي.\n(^٤) علي بن حفص المدائني، نزيل بغداد. صدوق، كما في التقريب (ترجمة ٤٧١٩).\n(^٥) ورقاء بن عمر بن كليب اليشكري.\n(^٦) تقدم تخريجه في الحديث السابق.\n(^٧) محمد بن الفضيل بن غزوان الضبي الكوفي.\n(^٨) هو: بشير بن سليمان أبو إسماعيل الكندي.\n(^٩) هو: سلمان الأشجعي الكوفي.\n(^١٠) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣١، حديث رقم ٥٤) عن عبد الله بن عمر بن محمد بن أبان بن صالح ومحمد بن يزيد الرفاعي، عن ابن فضيل، به.","vol":"22","page":115},{"text":"١٢٦٧٥ - حدثني أبو إسحاق إبراهيم بن أحمد الوكيعي، حدثنا أبي (^١)، قال: حدثنا ابن فضيل، عن بشير أبي إسماعيل، ح.\nوحدثنا الصغاني، حدثنا صالح بن عبد الله الترمذي، حدثنا ابن فُضيل، عن بَشير أبي إسماعيل، عن أبي حازم، عن أبي هريرة، قال: قال النبي ﷺ: \"والذي نفسي بيده، لا تذهب الدنيا حتى يأتيَ على الناس\n\n⦗١١٧⦘\nيومٌ لا يَدري القاتلُ فيم قتل، ولا المقتولُ فيم قُتل، فقيل: وكيف يكون ذلك؟ قال: في الهَرْج (^٢) القاتلُ والمقتولُ في النَّار\" (^٣).\n_________\n(^١) أحمد بن عمر بن حفص أبو جعفر الكندي الوكيعي.\n(^٢) أي: قتال واختلاط، وقد هرج الناس يهرجون هرجا، إذا اختلطوا. انظر: النهاية (٥/ ٢٥٧).\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣١، حديث رقم ٥٦) من طريق محمد بن فضيل، به.\nمن فوائد الاستخراج: تعيين أبي إسماعيل، وأنه: بشير.","vol":"22","page":116},{"text":"١٢٦٧٦ - حدثنا أبو يحيى الناقد (^١) ببغداد، وأبو الأحوص (^٢) صاحبُنا، قالا: حدثنا صالح بن عبد الله، حدثنا محمد بن فُضيل، بإسناده، مثله (^٣).\n_________\n(^١) هو: زكريا بن يحيى بن عبد الملك.\n(^٢) هو: إسماعيل بن إبراهيم بن الوليد الإسفراييني.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":117},{"text":"١٢٦٧٧ - حدثنا ابن الجُنيد الدَّقّاق (^١)، حدثنا الوليد بن القاسم بن الوليد الهمْداني، حدثنا يزيد بن كَيْسان، حدثنا أبو حازم، عن أبي هريرة، قال: قال رسول الله ﷺ: \"تقيء الأرضُ فأمثالَ الأساطينِ (^٢) من الذهبِ والفضةِ، قال: فيقوم السارقُ، فيقول: لهذا قُطعتُ، قال: ويقول القاطع الرحم: لهذا قطعتُ رحمي، قال: ويقول القاتلُ: لهذا قتلتُ،\n\n⦗١١٨⦘\nقال: فلا يلتفتون إليه\" (^٣).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد.\n(^٢) أسطوانة أفعوالة، تقول: هذه أساطين مسطنة، ويقال: جمل أسطوان، إذا كان مرتفعا. انظر: مقاييس اللغة (٣/ ٧١).\n(^٣) أخرجه مسلم في صحيحه (كتاب الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها (٢/ ٧٠١، حديث رقم ٦٢) من طريق أبي حازم، به.","vol":"22","page":117},{"text":"١٢٦٧٨ - حدثنا عمار بن رجاء، وأبو إسماعيل الترمذي (^١)، قالا: حدثنا الحُميدي (^٢)، حدثنا سفيان بن عيينة، حدثنا زياد بن سعد الخراساني، عن الزهري، عن سعيد (^٣)، سمع أبا هريرة يقول: قال النبي ﷺ: \"يُخَرِّبُ الكعبةَ ذو السُّوَيقتين (^٤) من الحبشةِ\" (^٥).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السلمي.\n(^٢) عبد الله بن الزبير بن عيسى القرشي، وهو في مسنده (٢/ ٤٨٥، ح ١١٤٦).\n(^٣) سعيد بن المسيب بن حزن المخزومي.\n(^٤) السويقة: تصغير الساق، وهى مؤنثة، فلذلك ظهرت التاء في تصغيرها. وإنما صغر الساق؛ لأنَّ الغالب على سوق الحبشة الدقة والحموشة. انظر: النهاية (٢/ ٤٢٣).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٧) من طريق سفيان بن عيينة، به.\nوأخرجه البخاري في صحيحه (كتاب الحج، باب قول الله تعالى: ﴿جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ﴾ [المائدة: ٩٧] (٢/ ١٤٨، حديث رقم ١٥٩١) عن علي بن عبد الله، عن سفيان، به.\nمن فوائد الاستخراج: ذكر نسبة زياد بن سعد، وأنه الخراساني.","vol":"22","page":118},{"text":"١٢٦٧٩ - حدثنا عبيد بن شريك (^١)، حدثنا يحيى بن بكير (^٢)،\n\n⦗١١٩⦘\nقال: حدثني الليث بن سعد، عن يونس (^٣)، عن الزهري، عن ابن المسيب (^٤)، عن أبي هريرة قال: قال رسول الله ﷺ: \"يُخرِّبُ الكعبةَ ذو السويقتين من الحبشةِ\" (^٥).\n_________\n(^١) هو: عبيد بن عبد الواحد بن شريك البزار.\n(^٢) هو: يحيى بن عبد الله بن بكير.\n(^٣) يونس بن يزيد بن أبي النجاد الأيلي أبو يزيد.\n(^٤) سعيد بن المسيب بن حزن المخزومي.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٨) من طريق يونس، به.\nوأخرجه البخاري في صحيحه (كتاب الحج، باب هدم الكعبة (٢/ ١٤٩، حديث رقم ١٥٩٦) عن يحيى بن بكير، عن الليث، به.\nمن فوائد الاستخراج: ذكر نسبة ابن شهاب، وأنه الزهري.","vol":"22","page":118},{"text":"١٢٦٨٠ - حدثنا الربيع بن سليمان (^١)، حدثنا ابن وهب (^٢)، حدثنا سليمان بن بلال، قال: حدثني ثور بن زيد الدِّيلي، عن أبي الغَيث (^٣)، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"ذو السويقتين من الحبشةِ يُخرِّب بيتَ الله\" (^٤).\n_________\n(^١) الربيع بن سليمان بن عبد الجبار المرادي المصري.\n(^٢) عبد الله بن وهب.\n(^٣) هو: سالم مولى عبد الله بن مطيع المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٩) من طريق ثور بن زيد، به. =\n\n⦗١٢٠⦘\n= من فوائد الاستخراج: ذكر نسبة ثور بن زيد، وأنه الديلي.","vol":"22","page":119},{"text":"١٢٦٨١ - قال أبو هريرة (^١): قال رسول الله ﷺ: \"لا تقوم الساعةُ حتى يخرجَ رجلٌ من قحطان، يسوق الناسَ بعصاه\" (^٢).\n_________\n(^١) أي: بالإسناد السابق.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٩) من طريق ثور بن زيد، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب تغيير الزمان حتى تعبد الأوثان (٩/ ٥٨، حديث رقم ٧١١٧) عن عبد العزيز بن عبد الله، عن سليمان، به.","vol":"22","page":120},{"text":"١٢٦٨٢ - حدثنا يونس بن عبد الأعلى، حدثنا نُعيم بن حماد، ح.\nوحدثنا أبو علي الزعفراني (^١)، حدثنا أبو رجاء البلخي (^٢)، قالا: حدثنا عبد العزيز الدراوردي (^٣)، عن ثور بن زيد، عن أبي الغيث، عن أبي هريرة، أنّ النبي ﷺ قال: \"ذو السويقتين من الحبشةِ يُخرِّب بيتَ الله\" (^٤).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) هو: قتيبة بن سعيد بن جميل الثقفي البغلاني.\n(^٣) عبد العزيز بن محمد الدراوردي المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٩) من طريق عبد العزيز بن محمد، به.\nمن فوائد الاستخراج: تعيين عبد العزيز، وأنه الدراوردي.","vol":"22","page":120},{"text":"١٢٦٨٣ - حدثنا أبو الجماهر (^١)، حدثنا يحيى بن صالح (^٢)، حدثنا عبد العزيز بن محمد، عن ثور بن زيد، عن أبي الغيث، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لا تقوم الساعةُ حتى يخرجَ رجلٌ من قحطان، يَسُوق الناسَ بعصاه\" (^٣).\n_________\n(^١) هو: محمد بن عبد الرحمن الحمصي الحضرمي.\n(^٢) يحيى بن صالح الوحاظي الحمصي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٥٩) من طريق ثور بن زيد، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب تغيير الزمان حتى تعبد الأوثان (٩/ ٥٨، حديث رقم ٧١١٧) من طريق سليمان، عن سليمان، عن تور، به.","vol":"22","page":121},{"text":"١٢٦٨٤ - حدثنا ابن ابنة معاوية بن عمرو (^١)، حدثنا خالد بن خِداش، حدثنا عبد العزيز بن محمد، عن ثور، عن أبي الغَيث، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"ذو السويقتين من الحبشةِ يُخرِّب بيتَ الله\" (^٢).\n_________\n(^١) هو: محمد بن أحمد بن النضر أبو بكر.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":121},{"text":"١٢٦٨٥ - وقال رسول الله (^١) ﷺ: \"لا تقوم الساعةُ حتى يخرجَ رجلٌ من قحطان، يسوق الناسَ بعصاه\".\n_________\n(^١) أي: بالإسناد السابق، وقد تقدم تخريجه.","vol":"22","page":121},{"text":"١٢٦٨٦ - حدثنا محمد بن يحيى (^١)، حدثنا إسحاق بن إبراهيم (^٢)، قال: قلت لأبي أسامة (^٣): أحدَّثَكم عبد الحميد بن جعفر (^٤) قال: حدثني عمر بن الحكم (^٥)، عن أبي هريرة، قال: قال النبي ﷺ:\"لن تذهبَ الليالي والأيامُ، حتى يملكَ الناسَ رجلٌ من الموالى يقال له: جَهْجَاه؟ \"، فأقرّ به، وقال: نعم (^٦).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي النيسابوري.\n(^٢) إسحاق بن إبراهيم بن راهويه الحنظلي.\n(^٣) حماد بن أسامة بن زيد القرشي الكوفي.\n(^٤) عبد الحميد بن جعفر بن عبد الله الأنصاري.\n(^٥) عمر بن الحكم بن رافع بن سنان المدني الأنصاري، حليف الأوس. ثقة، كما في التقريب (ص ٧١٦، ترجمة ٤٨٨٣).\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٦١) من طريق عبد الحميد بن جعفر، به.\nمن فوائد الاستخراج: بيان أن جهجاه هذا من الموالي.","vol":"22","page":122},{"text":"١٢٦٨٧ - حدثنا إبراهيم بن مرزوق البصري، حدثنا أبو بكر الحنفي (^١)، حدثنا عبد الحميد بن جعفر، قال: حدثني عمر بن الحكم، قال: سمعت أبا هريرة يقول: عن النبي ﷺ: \" لا تذهبُ الأيَّام والليالي حتى يملكَ رجلٌ يقال له: الجَهْجَاه\" (^٢).\n_________\n(^١) هو: عبد الكبير بن عبد المجيد البصري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٢، حديث رقم ٦١) من طريق عبد الكبير بن عبد المجيد أبي بكر الحنفي، به.=\n\n⦗١٢٣⦘\n= من فوائد الاستخراج: تصريح عمر بن الحكم بالسماع من أبي هريرة، بينما هو عند مسلم بصيغة العنعنة.","vol":"22","page":122},{"text":"١٢٦٨٨ - حدثنا أبو عبيد الله حماد بن الحسن (^١) بِسُرَّمُرَّى (^٢)، حدثنا أبو بكر الحنفي، حدثنا عبد الحميد بن جعفر، قال: حدثني عمر بن الحكم الأنصاري، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا يذهبُ الليلُ والنهارُ حتى يملكَ رجلٌ من الموالى يقال له: جَهْجَاهْ\" (^٣).\n_________\n(^١) حماد بن الحسن بن عنبسة الوراق.\n(^٢) اسم لسامراء: مدينة كانت بين بغداد وتكريت على شرقي دجلة. انظر: الأنساب (٧/ ٢٨)، معجم البلدان (٣/ ١٧٣).\n(^٣) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج: ذكر نسبة عمر بن الحكم، وأنه أنصاري.","vol":"22","page":123},{"text":"١٢٦٨٩ - حدثنا أبو علي الزعفراني (^١) ببغداد، قال: حدثنا سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة يبلغ به النبي ﷺ قال: \"لا تقوم الساعةُ حتى تقاتلوا (^٢) أقوامًا نعالُهم الشَّعرُ (^٣) \" (^٤).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) في الأصل: (تقاتلون)، والإعراب يقتضي ما أثبتناه.\n(^٣) معناه: ينتعلون الشعر. انظر: شرح النووي على مسلم (١٨/ ٣٧).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء ٤/ ٢٢٣٣، حديث رقم ٦٢) من طريق سفيان، به.\n\n⦗١٢٤⦘\n= أخرجه البخاري في صحيحه (كتاب الجهاد والسير، باب قتال الذين ينتعلون الشعر ٤/ ٤٣، ح ٢٩٢٩) عن علي بن عبد الله، حدثنا سفيان، به.\nوأخرجه في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٦، ح ٣٥٨٧) من طريق الأعرج، عن أبي هريرة، به.\nوأخرجه أيضا في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٦، ح ٣٥٩٠) من طريق همام، عن أبي هريرة، به.\nمن فوائد الاستخراج:\n- تعيين سفيان، وأنه ابن عيينة.\n- تعيين سعيد، وأنه ابن المسيب.","vol":"22","page":123},{"text":"١٢٦٩٠ - وحدثنا أبو علي الزعفراني، حدثنا عبد الجبار (^١)، حدثنا سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال النبي ﷺ: \"لا تقوم الساعةُ حتى تقاتلوا أقوامًا صغارَ الأعين، كأنَّ وجوهَهم المَجَانُّ (^٢) الفطرَقةُ (^٣) \" (^٤).\n_________\n(^١) عبد الجبار بن العلاء العطار البصري.\n(^٢) المجان: جمع المجن والمجنة، بكسرهما، وهو: الترس. انظر: تاج العروس (٣٤/ ٣٦٧).\n(^٣) المطرقة، كمكرمة، وتروى: المطرقة بالتشديد كمعظمَّة للتكثير، والأول أشهر، وهى التي يطرق بعضها على بعض، كالنعل المطرقة المخصوفة. ويقال: أطرقت بالجلد والعصب، أي: ألبست، أراد أنهم عراض الوجوه غلاظها. انظر: النهاية (٣/ ١٢٢)، تاج العروس (٢٦/ ٧٩).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٣، حديث رقم ٦٢) من طريق سفيان، به.\n\n⦗١٢٥⦘\n= من فوائد الاستخراج:\n- تعيين سفيان، وأنه ابن عيينة.\n- تعيين سعيد، وأنه ابن المسيب.\n- زيادة (صغارَ الأعين) في حديث سعيد بن المسيب، حيث إنها في حديث الأعرج عند مسلم.","vol":"22","page":124},{"text":"١٢٦٩١ - حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا أبو زُرعة وهب الله بن راشد، عن يونس بن يزيد، قال الزهري: وقال سعيد بن المسيب: قال أبو هريرة، قال رسول الله ﷺ: \"لا تقومُ الساعه حتى تقاتلَكم أمةٌ ينتعلون الشَّعر، وجوهُهم مثلَ المَجَانِّ المُطْرَقة\" (^١)، وهى الأترسة (^٢).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٣، حديث رقم ٦٣) من طريق يونس، به.\nمن فوائد الاستخراج: تعيين يونس، وأنه ابن يزيد.\n(^٢) هذا تفسير للمجان المطرقة.","vol":"22","page":125},{"text":"١٢٦٩٢ - حدثنا أبو داود الحراني (^١)، حدثنا علي بن المديني، حدثنا سفيان (^٢)، عن الزهري، عن سعيد، عن أبي هريرة روايةً: \"تقاتلون\"، فذكر مثله (^٣).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) سفيان بن عيينة الهلالي.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٦٨٨).","vol":"22","page":125},{"text":"١٢٦٩٣ - حدثنا أبو علي الحسن (^١) بن محمد بن الصباح الزعفراني، حدثنا سفيان بن عيينة، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله ﷺ:\"لا تقوم الساعةُ حتى تقاتلوا (^٢) أقوامًا صغارَ الأعين، ذلْفُ (^٣) الأنفِ، كأن وجوهَهم المجانُّ المطرقةُ، ولا تقوم الساعة حتى تقاتلوا (^٤) قومًا نعالُهم الشَّعرُ\" (^٥).\n_________\n(^١) في الأصل: (الحسين)، وهو خطأ.\n(^٢) في الأصل: (تقاتلون)، والإعراب يقتضي ما أثبتناه كما تقدم.\n(^٣) الذُّلف -بضم الذال، وسكون اللام-: جمع أذلف على وزن أحمر وحُمْر، والذَّلَفُ -بالتحريك-: قصر الأنف وانبطاحه. وقيل: ارتفاع طرفه مع صغر أرنبته. والذُّلْف -بسكون اللام-مع أذلف كأحمر وحمر. النهاية (٢/ ١٦٥).\n(^٤) في الأصل: (تقاتلون)، والإعراب يقتضي ما أثبتناه كما تقدم.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٣، حديث رقم ٦٤) من طريق سفيان بن عيينة، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٦، حديث رقم ٣٥٨٧) عن أبي اليمان، عن شعيب، عن أبو الزناد، به.","vol":"22","page":126},{"text":"١٢٦٩٤ - حدثنا عباس الدوري (^١)، حدثنا شبابة (^٢)، قال: حدثنا ورقاء (^٣)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ، بمثله (^٤).\n_________\n(^١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي.\n(^٢) شبابة بن سوار.\n(^٣) ورقاء بن عمر بن كليب اليشكري.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":126},{"text":"١٢٦٩٥ - حدثنا بحر بن نصر (^١)، حدثنا ابن وهب (^٢)، حدثنا يعقوب بن عبد الرحمن (^٣)، عن سهيل، عن أبيه، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لا تقوم الساعةُ حتى يقاتلَ المسلمون التركَ؛ قومًا وجوهُهم كالمجانِّ المُطرقةِ، يلبَسون الشَّعرَ، ويمشون في الشَّعرِ\" (^٤).\n_________\n(^١) بحر بن نصر بن سابق الخولاني أبو عبد الله المصري.\n(^٢) عبد الله بن وهب.\n(^٣) يعقوب بن عبد الرحمن القاري المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٣، حديث رقم ٦٥) من طريق يعقوب بن عبد الرحمن، به.","vol":"22","page":127},{"text":"١٢٦٩٦ - حدثنا بحر بن نصر، حدثنا علي بن معبد (^١)، حدثنا أبو الأحوص (^٢)، عن بيان (^٣)، عن قيس، عن أبي هريرة قال: \"صحبتُ رسولَ الله ﷺ ثلاث سنواتٍ ما كنت أعقل من فيهن. قال: تقاتلون بين يَدَيِ الساعةِ قوما نعالهُم الشَّعرُ، صغارَ الأَعْيُنِ\" (^٤).\n_________\n(^١) علي بن معبد بن شداد أبو الحسن العبدي الرقي.\n(^٢) هو: سلام بن سليم الحنفى.\n(^٣) بيان بن بشر الأحمسي أبو بشر الكوفي.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٤، حديث رقم ٦٦) من طريق قيس بن أبى حازم، به.\n\n⦗١٢٨⦘\n= من فوائد الاستخراج: زيادة قول أبي هريرة: \"صحبتُ رسولَ الله، قال: حدثنا ثلاث سنواتٍ ما كنت أعقل من فيهن\"، حيث إنها ليست في الإمام مسلم.","vol":"22","page":127},{"text":"١٢٦٩٧ - حدثنا أبو على الزعفراني (^١)، حدثنا يزيد بن هارون، أخبرنا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن أبي هريرة قال: قال رسول الله ﷺ: \"تقاتلون بين يَدَيِ الساعة قوما ينتعلون الشّعر، كأنّ وجوهَهم المجانُّ المطرقةُ، حُمْرُ الوجوهِ، صغارُ الأعينِ\" (^٢).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي أبو علي الزعفراني.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٤، حديث رقم ٦٦) من طريق إسماعيل بن أبي خالد، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٦، حديث رقم ٣٥٩١) من طريق سفيان، عن إسماعيل، به.","vol":"22","page":128},{"text":"١٢٦٩٨ - حدثنا أبو البختري (^١)، حدثنا أبو أسامة (^٢)، حدثنا إسماعيل، بمثله.\n_________\n(^١) هو: عبد الله بن محمد بن شكر العنبري.\n(^٢) هو: حماد بن أسامة بن زيد القرشي مولاهم.","vol":"22","page":128},{"text":"١٢٦٩٩ - حدثنا عبد الرحمن بن منصور البصري (^١)، قال: حدثنا يحيى بن سعيد (^٢)، قال: حدثنا إسماعيل، بمثله (^٣).\n_________\n(^١) عبد الرحمن بن محمد بن منصور، الملقب بكربزان.\n(^٢) يحيى بن سعيد القطان.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":128},{"text":"١٢٧٠٠ - [روى] (^١) ابن علية (^٢)، وعبد الوهاب (^٣)، عن الجرَيْري (^٤)، عن أبي نَضرة (^٥)، قال: \"كنّا عند جابر بن عبد الله فقال: يوشك أهلُ العراق أن لا يُجبى إليهم قفيزٌ ولا درهمٌ، قلنا: من أين ذلك؟ قال: من قبل العجمِ، يمنعون ذلك، ثم قال: يوشك أهل الشام أن لا يُجبى إليهم دينارٌ ولا مدٌّ، قلنا: من أين ذلك؟ قال: من قبل الرومَ، ثم سكت هُنَيَّةً (^٦)، ثم قال: قال رسول الله ﷺ: يكون في آخرِ أمتى خليفةٌ يَحْثِي المالَ حَثْيَةً (^٧)، لا يَعاه عَدَدًا\". قلتُ لأبي نَضرة\n\n⦗١٣٠⦘\nوأبي العلاء (^٨): أتَرَيان أنَّه عمر بن عبد العزيز؟ قالا: لا (^٩).\n_________\n(^١) في الأصل: (رواه)، والمثبت من إتحاف المهرة (٣/ ٥٧٦، رقم ٣٧٨٢)، وهو الصواب؛ لأن الحديث ليس له علاقة بالسابق.\n(^٢) هو: إسمااىل بن إبراهيم بن مقسم الأسدي.\n(^٣) عبد الوهاب بن عطاء الخفاف أبو نصر العجلي مولاهم.\n(^٤) سعيد بن إياس الجريري.\n(^٥) هو: المنذر بن مالك بن قطعة العبدي العوقي البصري.\n(^٦) أي: قليلا من الزمان، وهو تصغير هنة. ويقال: هنيهة، أيضا. النهاية (٥/ ٢٧٩).\n(^٧) قال النووي: \"وفي رواية: (يحثو المال حثيا). قال أهل اللغة: يقال: حثيت أحثي حثيا، وحثوت أحثو حثوا، لغتان. وقد جاءت اللغتان في هذا الحديث. وجاء مصدر الثانية على فعل الأولى، وهو جائز من باب قوله تعالى: ﴿وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا﴾ [نوح: ١٧]. وأنبت هو: الحفن باليدين. وهذا الحثو الذي يفعله هذا الخليفة يكون لكثرة الأموال والغنائم والفتوحات مع سخاء نفسه\". المنهاج شرح صحيح مسلم (١٨/ ٣٩). وانظر: لسان العرب (٢/ ٧٧٦).\n(^٨) هو: يزيد بن عبد الله بن الشخير العامري، أبو العلاء البصري.\n(^٩) وصله مسلم في صحيحه (كتاب الفتن وأصراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٤، حديث رقم ٦٧) عن زهير بن حرب وعلي بن حُجر، عن إسماعيل بن إبراهيم، به.","vol":"22","page":129},{"text":"١٢٧٠١ - روى بشر بن المفضَّل، عن سعيد بن يزيد (^١)، عن أبي نَضرة، عن أبي سعيد، قال: قال رسول الله ﷺ: \"من خلفائِكم خليفة يحثو المالَ حثيًا، لا يعُدُّه عددًا) (^٢).\n_________\n(^١) سعيد بن يزيد بن مسلمة الأزدي.\n(^٢) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٥، حديث رقم ٦٨) عن نصر بن علي الجهضمي، عن بشر بن المفضل، به.","vol":"22","page":130},{"text":"١٢٧٠٢ - حدثنا أبو جعفر الدارمي (^١)، حدثنا حَبَّان بن هلال، حدثنا وهيب (^٢)، ح.\nوحدثنا محمد بن إسماعيل الصائغ، حدثنا عفان (^٣)، حدثنا وهيب، حدثنا داود بن أبي هند، عن أبي نَضْرة، عن أبي سعيد الخدري قال: قال رسول الله ﷺ: \"يكون في آخرِ الزمانِ خليفةٌ يقسم المالَ، لا يعدُّه عدًّا\" (^٤).\n\n⦗١٣١⦘\nوقال أحدهما: عددا.\n_________\n(^١) هو: أحمد بن سعيد بن صخر الدارمي.\n(^٢) وهيب بن خالد بن عجلان الباهلي مولاهم البصري.\n(^٣) عفان بن مسلم بن عبد الله الباهلي الصفار.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٥، حديث رقم ٦٩) من طريق داود، به.=\n\n⦗١٣١⦘\n= من فوائد الاستخراج: تعيين داود، وأنه ابن أبي هند.","vol":"22","page":130},{"text":"١٢٧٠٣ - حدثنا عمران بن بكَّار (^١)، قال: حدثنا الربيع بن رَوْح (^٢)، حدثنا محمد بن حَرْب (^٣)، عن داود (^٤)، عن أبي نَضرة، عن أبي سعيد الخدري، عن النبي ﷺ قال: \"يكون في آخر الزمانِ خليفةٌ يَقسم المالَ، لا يعدُّه عدًّا\" (^٥).\nهذه نسخةٌ لا نكتبها في الدنيا إلا عنه.\n_________\n(^١) عمران بن بكار بن راشد الحمصي الماذن.\n(^٢) الربيع بن روح اللاحوني الحمصي.\n(^٣) محمد بن حرب الخولاني الحمصى الأبرش.\n(^٤) داود بن أبي هند.\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"22","page":131},{"text":"١٢٧٠٤ - حدثنا القاسم بن المغيرة الجوهري، حدثنا غَسَّان بن الفضل [¬*] الغَلابي، حدثنا خالد بن الحارث (^١)، عن شعبة، عن أبي مسلمة (^٢) [¬**] قال: سمعت أبا نَضرة [¬***]، عن أبي سعيد الخدري، قال: حدثني من هو خيرٌ مني -قال: نراه عنى أبا قتادة- \"أنّ رسولَ الله ﷺ لعمارٍ يومَ الخندق (^٣) - وهو يمسح رأسَه\n\n⦗١٣٢⦘\nويقول-: يا بُؤْس ابنِ سُمَيّة (^٤)، تقتلك الفئةُ الباغيةُ (^٥) \" (^٦).\n_________\n(^١) خالد بن الحارث بن عبيد أبو عثمان الهجيمي البصري.\n(^٢) هو: سعيد بن يزيد بن مسلمة الأزدي.\n(^٣) أي: غزوة الخندق وتسمى الأحزاب.\n(^٤) هو: عمار بن ياسر، كما في أول الحديث.\n(^٥) الفئة: الطائفة والفرقة. قال العلماء: هذا الحديث حجة ظاهرة أن عليا ﵁ كان محقا مصيبا، والطائفة الأخرى بغاة، لكنهم مجتهدون، فلا إثم عليهم. انظر: شرح النووي على مسلم (١٨/ ٤٠).\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧١) من طريق خالد بن الحارث، به.\nمن فوائد الاستخراج: ذكر لفظ حديث خالد بن الحارث، بينما مسلم أحال به على لفظ حديث محمد بن جعفر.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة النسخة الجزائرية [٦/ ق ١٠٣/ أ]: (غسان بن الفضل)، وصوابه: (غسان بن المفضل)، كما في إتحاف المهرة (٤٠٢١) وكذا في نسخة ابن شاهين منه (٣/ ق ١٢/ ب)، وليس هذا الموضع في نسخة السخاوي من الإتحاف؛ إذ اعترى المجلد الثاني من نسخة السخاوي ما اعتراه، مما أثر سلبا على تحقيق هذا الجزء من الإتحاف، والله المستعان.\n[¬**] قال أحمد بسيوني: تصحف في الإتحاف إلى (أبي سلمة)، والصواب المثبت هنا.\n[¬***] قال أحمد بسيوني: تصحف في الإتحاف إلى (بَصْرَة)، والصواب المثبت هنا.","vol":"22","page":131},{"text":"١٢٧٠٥ - حدثنا سعيد بن مسعود السلمي المروزي، وأبو جعفر الدارمي (^١) [¬*]، قالا: حدثنا النَّضر بن شُميل قال: حدثنا شعبة، عن أبي مَسْلمة، عن أبي نَضرة، عن أبي سعيد قال: أخبرني من هو خيرٌ مني أبو قتادة، \"أنَّ النبي ﷺ قال لعمار - ومسح الترابَ عن رأسِه- بُؤْسًا لك ابن سُميّة، تقتلكَ الفئة الباغيةُ\" (^٢).\n_________\n(^١) هو: أحمد بن سعيد بن صخر الدارمي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧١) من طريق النضر بن شميل، به.\nمن فوائد الاستخراج\n- ذكر لفظ حديث النضر بن شميل، بينما مسلم أحال به على لفظ محمد بن جعفر. =\n\n⦗١٣٣⦘\n= تصريح النضر بن الشميل بالتحديث، بينما هو في مسلم بالعنعنة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: تصحف في الإتحاف (٤٠٢١) وكذا في نسخة ابن شاهين منه (٣/ ق ١٢/ ب) إلى (الكاملي)، والصواب المثبت هنا، ومكان (أبو جعفر) فراغ في نسخة ابن شاهين.","vol":"22","page":132},{"text":"١٢٧٠٦ - حدثنا أبو المثنى العنبري (^١)، قال: حدثني أبي (^٢)، حدثنا خالد بن الحارث، حدثنا شعبة، أنّ أبا مسلمة أخبرهم قال: سمعت أبا نَضرة يحدث عن أبي سعيد أنَّه قال: حدثني من هو خير في -قال: أراه يعني: أبا قتادة- \"أنَّ النبيَّ ﷺ قال يومَ الخندق -وجعل يمسح رأسَه- يا بُؤْس ابن سُمية، تقتلكَ الفئةُ الباغيةُ\" (^٣).\n_________\n(^١) هو: معاذ بن المثنى بن معاذ.\n(^٢) المثنى بن معاذ بن معاذ العنبري البصري.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٧٠٤).\nمن فوائد الاستخراج: تصريح خالد بن الحارث بالتحديث، بينما هو في مسلم بالعنعنة.","vol":"22","page":133},{"text":"١٢٧٠٧ - حدثنا إبراهيم الصفار الرقي (^١)، حدثنا هُريم بن عبد الأعلى (^٢)، حدثنا خالد بن الحارث، عن شعبة، عن أبي مسلمة، عن أبي نَضرة، عن أبي سعيد قال: حدثني من هو خير مني -يعني: أبا قتادة- قال: قال رسول الله ﷺ: \"وَيْسَ (^٣) -أو ويحَ- ابن سُمية تقتلُه الفئةُ (^٤) الباغيةُ\" (^٥).\n_________\n(^١) إبراهيم بن محمد الصفار الرقي.\n(^٢) هريم بن عبد الأعلى بن الفرات الأسدي، أبو حمزة البصري. ثقة، كما في التقريب (ص ١٠٢٠، ترجمة ٧٢٨٠).\n(^٣) كلمة تقال لمن يرحم ورفق به، مثل ويح، وحكمها حكمها. انظر: النهاية (٥/ ٢٣٥).\n(^٤) وضع فوقها (صـ)، وجاء تصويبها في الحاشية \"بيد باغية\".\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧١) من طريق خالد بن الحارث، به.\n\n⦗١٣٤⦘\n= من فوائد الاستخراج: ذكر لفظ حديث خالد بن الحارث، بينما مسلم أحال به على لفظ حديث محمد بن جعفر.","vol":"22","page":133},{"text":"١٢٧٠٨ - حدثنا أبو داود الحراني (^١) في \"الفوائد\"، وإبراهيم بن مرزوق البصري، قالا: حدثنا عبد الصمد بن عبد الوارث، حدثنا شعبة، قال: سمعت خالدا (^٢) يحدث عن سعيد بن أبي الحسن (^٣)، عن أُمِّه (^٤)، عن أم سلمة، أنَّ رسولَ الله ﷺ قال لعمار: \"تقتلكَ الفئةُ الباغيةُ\" (^٥).\nوكذا رواه غُندر عنه (^٦).\nوروي عن عبد الصمد جمعهما: عن سعيد (^٧) والحسن (^٨)، عن أُمِّهما، عن أم سلمة، عن النبي ﷺ (^٩).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) خالد بن الحارث بن عبيد أبو عثمان الهجيمى البصري.\n(^٣) سعيد بن أبي الحسن البصري، أخو الحسن. ثقة، كما في التقريب (ص ٣٧٥، ترجمة ٢٢٨٤).\n(^٤) أم الحسن البصري، اسمها: خيرة، مولاة أم سلمة. مقبولة، كما في التقريب (ص ١٣٥٢، ترجمة ٨٥٧٨).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧٢) من طريق شعبة، به.\n(^٦) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢٣٦، حديث رقم ٧٢) عن محمد بن عمرو بن جبلة، وعقبة بن مكرم العمي، وأبي بكر بن نافع، عن غندر، به.\n(^٧) هو: سعيد بن أبي الحسن كما في إسناد الإمام مسلم، وهو أخو الحسن البصري، كما في تقريب التهذيب (ص ٢٣٤).\n(^٨) في الأصل: (عن الحسن)، والتصويب من إتحاف المهرة وقول المصنف (جمعهما)، وهو كذلك في صحيح مسلم.\n(^٩) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢٣٦، حديث رقم ٢/ ٧٢) عن إسحاق بن منصور، عن عبد الصمد بن عبد الوارث، به.","vol":"22","page":134},{"text":"١٢٧٠٩ - وحدثنا يزيد بن سِنان، وأبو عبيد الله الورَّاق (^١)، قالا: حدثنا أزهر السمَّان (^٢)، حدثنا ابن عون (^٣)، عن الحسن، عن أمه، عن أم سلمة \"أنها رأت النبىَّ ﷺ ينقل اللَّبِن يومَ الخندقِ، يمسحُ الغبارَ عن صدرِه وهو يقول:\nاللهمَّ إنَّ الخيرَ خيرُ الآخرة … فاغفرْ للأنصارِ (^٤) والمُهاجرة\nثم جاء عمارٌ فقال النبيُّ ﷺ: ويحَ ابنِ سُمية، تقتلكَ الفئةُ الباغيةُ\" (^٥).\n_________\n(^١) هو: حماد بن الحسن بن عنبسة النهشلي.\n(^٢) أزهر بن سعد السمان الباهلي.\n(^٣) عبد الله بن عون بن أرطبان المزني أبو عون البصري.\n(^٤) في الأصل: (الأنصار).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧٣) من طريق ابن عون، به.\nمن فوائد الاستخراج: زيادة أن أم سلمة \"رأت النبي ﷺ ينقل اللبن يوم الخندق يمسح الغبار عن صدره وهو يقول:\nاللهم إن الخير خير الآخرة … فاغفر للأنصار والمهاجرة\nثم جاء عمار فقال النبي ﷺ: … \" حيث إنَّه ليس في مسلم، وهي زيادة صحيحة؛ رجال الإسناد كلهم ثقات.","vol":"22","page":135},{"text":"١٢٧١٠ - حدثنا عباس الدوري، حدثنا أزهر السمان أبو بكر، عن ابن عون (^١)، عن الحسن، عن أمه، عن أم سلمة، أنَّ النبي ﷺ قال:\n\n⦗١٣٦⦘\nيقول (^٢): \"تقتل عمارًا الفئةُ الباغية\" (^٣).\n_________\n(^١) هو: عبد الله بن عون بن أرطبان المزني أبو عون البصري.\n(^٢) هكذا في الأصل، ولعله سبق قلم من الناسخ، أو شك من أحد الرواة.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":135},{"text":"١٢٧١١ - حدثنا أبو الأزهر (^١)، حدثنا رَوْح بن عُبادة (^٢)، عن ابن عون، بإسناده: \"أنَّ النبي ﷺ رأى عمارا يومَ الخندق، وهو ينقل حجارةً، فقال: ويحَك يا بن سُميّةَ، تقتلكَ الفئةُ الباغيةُ\" (^٣).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي.\n(^٢) روح بن عبادة بن العلاء أبو محمد القيسي البصري.\n(^٣) تقدم تخريه في الحديث رقم (١٢٧٠٩).","vol":"22","page":136},{"text":"١٢٧١٢ - حدثنا أبو حاتم الرازي (^١)، قال: حدثنا الأنصاري (^٢)، حدثنا ابن عون، بإسناده، مثله (^٣).\n_________\n(^١) محمد بن إدريس بن المنذر الحنظلى.\n(^٢) محمد بن عبد الله بن المثنى الأنصاري.\n(^٣) تقدم تخريجه في الحديث رقم (١٢٧١٠).","vol":"22","page":136},{"text":"١٢٧١٣ - حدثنا حماد بن إسحاق بن إسماعيل بن حماد بن زيد، حدثنا سليمان بن داود (^١)، حدثنا حماد بن زيد، عن ابن عون، عن الحسن، عن أمه، عن أم سلمة، أنَّ النبي ﷺ قال: \"ويحكَ يابنَ سُمية، تقتلكَ الفئةُ الباغيةُ\" (^٢).\n\n⦗١٣٧⦘\nقال ابن عون: فحدثت به محمدَ بن سيرين، فقال: عن من؟ فقلت: عن أمه، فقال: إنها كانت تلج على أم سلمة.\nمن هنا لم يخرجاه:\n_________\n(^١) سليمان بن داود العتكى أبو الربيع الزهراني البصري.\n(^٢) تقدم تخريجه في الحديث رقم (١٢٧١٠).","vol":"22","page":136},{"text":"١٢٧١٤ - ز- حدثنا أبو علي الزعفراني (^١)، قال: حدثنا إسحاق الأزرق (^٢)، حدثنا عوف (^٣)، عن الحسن، عن أمه، عن أم سلمة، قالت: سمعت رسول الله ﷺ يقول: \"تقتل عمارًا الفئة الباغيةُ \". قال عوف: ولا أحسبه إلا قال: \"وقاتلُه في النار\" (^٤).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) إسحاق بن يوسف بن مرداس القرشي المخزومي الأزرق.\n(^٣) عوف بن أبي جميلة الأعرابي العبدي البصري.\n(^٤) الحديث دون قول عوف: \"ولا أحسبه إلا قال: وقاتلُه فى النار\" من طريق الحسن في صحيح مسلم كما تقدم برقم (١٢٧٠٩).\nوأخرج هذه الزيادة ابن سعد في الطبقات الكبرى (٣/ ٢٥١) عن إسحاق الأزرق، به.\nورجال إسنادها كلهم ثقات، إلا ما يخشى من تدليس الحسن البصري؛ فقد عنعنه ولم يصرح بالتحديث. وكذلك لم يجزم عوف بسماعها من الحسن.","vol":"22","page":137},{"text":"١٢٧١٥ - ز- حدثنا عباس بن السِّندي الأنطاكي، حدثنا محمد بن الصلت أبو يعلى، حدثنا عبد العزيز بن محمد (^١)، عن العلاء بن عبد الرحمن (^٢)، عن أبيه، عن أبي هريرة، أنَّ النبي ﷺ قال لعمار: \"تقتلكَ\n\n⦗١٣٨⦘\nالفئةُ الباغيةُ\" (^٣).\n_________\n(^١) عبد العزيز بن محمد بن عبيد الدراوردي.\n(^٢) العلاء بن عبد الرحمن بن يعقوب الحرقي.\n(^٣) أخرجه الترمذي في سننه (٥/ ٦٦٩، حديث رقم ٣٨٠٠)، وابن المقرئ في معجمه (ص ٧٧، ح ١٥٠)، وأبو الفضل الزهري في حديثه (ص ٦١٩، حديث رقم ٦٧٣) من طريق أبي مصعب أحمد بن أبي بكر، عن عبد العزيز بن محمد، به.\nوقال الترمذي: \"وهذا حديث حسن صحيح غريب من حديث العلاء بن عبد الرحمن\".\nوقال: \"وفي الباب: عن أم سلمة وعبد الله بن عمرو وأبي اليسر وحذيفة \".\nوأخرجه أبو يعلى في مسنده (١١/ ٤٠٣، حديث رقم ٦٥٢٤) من طريق أحمد بن المقدام، عن عبد الله بن جعفر، عن العلاء بن عبد الرحمن، به.","vol":"22","page":137},{"text":"١٢٧١٦ - ز- حدثنا أخو (^١) خطَّاب محمد بن بشر (^٢)، حدثنا الفضل بن سُخَيت (^٣)، حدثنا أحمد بن محمد الباهلي (^٤)، حدثنا يحيى بن عيسى (^٥)، حدثنا الأعمش، حدثنا زيد بن وهب (^٦)، أنَّ عمارًا قال لعثمان حملت قريشًا على رقاب الناس عدوا، فعدوا عليَّ فضربوني، فغضب عثمانُ\n\n⦗١٣٩⦘\nثم قال: \"ما لي ولقريشٍ عَدَوْا على رجلٍ من أصحاب محمدٍ ﷺ ضربوه، سمعتُ النبيَّ ﷺ يقول لعمار تقتلكَ الفئةُ الباغية، وقاتلُه في النَّار\" (^٧).\n_________\n(^١) في الأصل: (أبو)، والتصويب من إتحاف المهرة (١١/ ٣٨) ومصادر الترجمة.\n(^٢) محمد بن بشر بن مطر أبو بكر الوراق أخو خطاب.\n(^٣) هو: الفضل بن السكين بن سُخَيْت -بضم أوله، وفتح الخاء المعجمة، تليها مثناة تحت ساكنة، ثم مثناة فوق-، أبو العباس السِّنْدي. قال ابن معين: لعن الله من يكتب عنه. وقال الذهبي: كذاب. وقال العلائي: هو أحد الضعفاء المتروكين. انظر: ميزان الاعتدال (٣/ ٣٥١)، جامع التحصيل (ص ٢٥٢)، لسان الميزان (٦/ ٣٤٠)، توضيح المشتبه (٥/ ٦٦).\n(^٤) لم أقف له على ترجمة.\n(^٥) يحيى بن عيسى بن عبد الرحمن الرملي التميمي النهشلي.\n(^٦) زيد بن وهب الجهني أبو سليمان الكوفي.\n(^٧) أخرجه ابن عساكر في تاريخ دمشق (٤٣/ ٤٢١) من طريق أبي عوانة، به.\nوأخرجه أبو نعيم في حلية الأولياء (٤/ ١٧٢) من طريق الفضل بن سُخيت السندي، عن أحمد بن محمد الرملي، به.\nوأخرجه دون القصة أبو يعلى في معجمه (ص ٢٣٢، ح ٢٨٣) من طريق فضل بن سكين بن سخيت السندي، عن أحمد بن محمد الرملي، به.\nوعزاه الذهبي في سير أعلام النبلاء (١/ ٤٢٠) لأبي عوانة وأبي يعلى من حديث أحمد بن محمد الباهلي.\nوفي إسناده الفضل بن سُخيت؛ كذبه ابن معين والذهبي كما تقدم.","vol":"22","page":138},{"text":"١٢٧١٧ - ز- حدثنا أبو الأحوص محمد بن الهيثم بن حماد القاضي، قال: حدثني محمد بن المتوكل العسقلاني، حدثنا عبد الرزاق، وعبد الوهاب (^١) ابْنَا همام، عن المعتمر بن سليمان، عن القاسم بن الفضل (^٢)، عن قتادة، عن سالم بن أبي الجعد، عن عبد الله بن محمد بن الحنفية (^٣)، عن أبيه، عن عثمان بن عفان، قال: سمعت النبي ﷺ يقول:\n\n⦗١٤٠⦘\n\"تقتل عمارًا الفئةُ الباغيةُ\" (^٤).\n\n⦗١٤١⦘\nقال ابن أبي السري (^٥): وذكر فيه حديثا طويلا.\n_________\n(^١) عبد الوهاب بن همام بن نافع، مولى حمير اليماني، أخو عبد الرزاق. قال أبو حاتم: كان يغلو في التشيع. وقال الأزدي: يتكلمون فيه. انظر: التاريخ الكبير (٦/ ٩٧)، الجرح والتعديل (٦/ ٧٠)، المغني في الضعفاء (٢/ ٤١٣).\n(^٢) القاسم بن الفضل بن معدان الحُدَّائي، أبو المغيرة البصري.\n(^٣) عبد الله بن محمد بن علي بن أبي طالب العلوي، أبو هاشم ابن الحنفية. ثقة، كما في التقريب (ص ٥٤٣، ترجمة ٣٥٩٣).\n(^٤) أخرجه الطبراني في المعجم الصغير (١/ ٣١٢، حديث رقم ٥١٦) من طريق أحمد بن بديل القاضي، عن يحيى بن عيسى الرملي، عن الأعمش، عن زيد بن وهب، عن عثمان بن عفان، به.\nوفي إسناده أحمد بن بديل القاضى. قال النسائي: \"لا بأس به\". وقال ابن عدي: \"حدث عن حفص بن غياث وغيره أحاديث أنكرت عليه، وهو ممن يكتب حديثه على ضعفه \". وقال الدارقطني: \"فيه لين\". وقال الحافظ ابن حجر: \"صدوق له أوهام \". انظر: ميزان الاعتدال (١/ ٨٥)، تقريب التهذيب (ص ٧٧).\nوفيه يحيى بن عيسى الرملي صدوق يخطئ كما في تقريب التهذيب (ص ٥٩٥).\nوفيه أيضا عنعنة الأعمش وهو مدلس كما تقدم مرارا.\nوأخرجه ابن المقرئ في معجمه (ص ٣٦٨، حديث رقم ١٢١٩) من طريق أبي إسحاق، عن عمرو بن غالب، عن عثمان بن عفان، به.\nوفي إسناده عمرو بن غالب، وهو الهمداني الكوفي، مقبول كما في تقريب التهذيب (ص ٤٢٥).\nوالراوي عنه أبو إسحاق هو السبيعي؛ ثقة مكثر عابد، اختلط بأخرة كما في تقريب التهذيب تقريب التهذيب (ص ٤٢٣).\nلكن الحديث متواتر كما نص عليه غير واحد.\nقال الحافظ: \"روى حديث: تقتل عمارًا الفئة الباغية جماعةٌ من الصحابة، منهم: قتادة بن النعمان كما تقدم، وأم سلمة -عند مسلم-، وأبو هريرة -عند الترمذي-، وعبد الله بن عمرو بن العاص -عند الخسائي-، وعثمان بن عفان، وحذيفة، وأبو أيوب، وأبو رافع، وخزيمة بن ثابت، ومعاوية، وعمرو بن العاص، وأبو اليَسَر، وعمار نفسُه، كلها عند الطبراني وغيره، وغالب طرقها صحيحة أو حسنة، =\n\n⦗١٤١⦘\n= وفيه عن جماعة آخرين يطول عددُهم. وفي هذا الحديث عَلَمٌ من أعلامِ النبوة، وفضيلة ظاهرة لعلي ولعمار، وردٌّ على النواصب، أنَّ عليًا لم يكن مصيبًا في حروبه \". فتح الباري (١/ ٥٤٣).\n(^٥) هو: محمد بن المتوكل العسقلاني.","vol":"22","page":139},{"text":"١٢٧١٨ - ز- وحدثنا أبو الأحوص القاضي (^١)، قال: حدثنا ضرار بن صرد، حدثنا علي بن هاشم (^٢)، عن محمد بن عبيد الله بن أبي رافع (^٣)، عن أبيه (^٤)، عن جده أبي رافع، قال: قال النبي ﷺ لعمار: \"تقتلكَ الفئةُ الباغيةُ\" (^٥).\n_________\n(^١) هو: محمد بن الهيثم بن حماد بن واقد الثقفي البغدادي.\n(^٢) على بن هاشم بن البريد.\n(^٣) محمد بن عبيد الله -بالتصغير- ابن أبي رافع الهاشمي مولاهم الكوفي. ضعيف. انظر: التقريب (٨٧٤، ترجمة ٦١٠٦).\n(^٤) عبيد الله بن أبي رافع المدني كاتب علي -رضي الله عن -.\n(^٥) أخرجه حنبل بن إسحاق في جزء ابن سماك (ص ٩٠، حديث رقم ٥٢)، والطبراني في المعجم الكبير (١/ ٣٢٠، حديث رقم ٩٥٤) من طريق ضرار بن صرد، به.\nوهذا إسناد ضعيف؛ فيه ضرار بن صرد.\nقال الهيثمي: \"رواه الطبراني، وفيه ضرار بن صرد، وهو ضعيفٌ\". مجمع الزوائد (٩/ ٤٨٦).\nوأخرجه أبو يعلى في معجمه (ص ١٦٢، حديث رقم ١٨١) من طريق سليمان بن داود المنقري أبي أيوب الشاذكوني، عن علي بن هاشم بن البريد، به.\n\n⦗١٤٢⦘\n= وسليمان ابن داود، أبو أيوب المنقري، متروك كما في تقريب التهذيب (ص ٧٢٨).","vol":"22","page":141},{"text":"١٢٧١٩ - ز - حدثنا أبو الأحوص القاضي، حدثنا أبو غَسَّان (^١)، حدثنا يحيى بن سلمة بن كُهيل (^٢)، عن أبيه، عن أبي بكر بن حفص (^٣)، عن رجل، عن أبي اليَسر (^٤)، قال: قال النبي ﷺ: \"تقتل عمارًا الفئةُ الباغيةُ\" (^٥).\n_________\n(^١) هو: مالك بن إسماعيل النهدي الكوفي.\n(^٢) يحيى بن سلمة بن كُهيل -بالتصغير- الحضرمي، أبو جعفر الكوفي متروك، كما في التقريب (ص ١٠٥٦، ترجمة ٧٥٦١).\n(^٣) أبو بكر بن حفص هو: عبد الله بن حفص بن عمر بن سعد بن أبي وقاص.\n(^٤) هو: كعب بن عمرو بن عباد بن عمرو الأنصاري السلمي.\n(^٥) أخرجه الشاشي في مسنده (٣/ ٤٠٨، حديث رقم ١٥٣٢)، والطبراني في المعجم الكبير (١٩/ ١٧٠، حديث رقم ٣٨٢) من طريق مالك بن إسماعيل، به.\nوفيه يحيى بن سلمة بن كهيل، وهو متروكٌ.","vol":"22","page":142},{"text":"١٢٧٢٠ - ز- حدثنا عبد الله بن أحمد بن إبراهيم الدورقي، حدثنا عبيد الله بن عمر بن حفص [¬*] القرشي، حدثنا حماد بن سلمة، عن أبي التيَّاح (^١)، عن عبد الله بن أبي الهُذيل (^٢)، عن عمار بن ياسر، قال: قال\n\n⦗١٤٣⦘\nالنبي ﷺ: \"تقتلكَ الفئةُ الباغيةُ (^٣) \" (^٤).\n_________\n(^١) يزيد بن حميد الضبعي البصري أبو التياح.\n(^٢) عبد الله بن أبي الهُذيل، وهو: الكوفي أبو المغيرة. ثقة، كما في التقريب (ص ٥٥٤، ترجمة ٣٦٧٩).\nووقع في الأصل: (عبيد الله -بالتصغير- ابن أبي الهذيل)، والتصويب من مصادر التخريج والترجمة.\n(^٣) جاء في الأصل: آخر الجزء الرابع والأربعين من أصل سماع أبي المظفر السمعاني ﷺ.\n(^٤) أخرجه الطيالسي في مسنده (٢/ ٣٩، ح ٦٨٤)، ومسدد -كما في المطالب العالية (١٨/ ١٥٢) -والحارث في مسنده - كما في بغية الباحث (٢/ ٩٢٤) - وأبو يعلى في مسنده (٧/ ١٩٥، حديث رقم ٤١٨١)، وأبو نعيم في الحلية (٤/ ٣٦١) من طرق عن أبي التياح، به.\nوعندهم جميعا سوى أبي نعيم: (أنّ عمار بن ياسر) بدلا من (عن عمار بن ياسر).\nورجال الإسناد كلهم ثقات.\nوقال أبو نعيم: \"ورواه الأجلح، وأبو سنان، عن عبد الله بن أبي الهذيل\".\nوأخرجه البزار في مسنده (٤/ ٢٥٦، حديث رقم ١٤٢٨) من طريق شريك، عن الأجلح، عن عبد الله بن أبي الهذيل، به.\nقال البزار: \"وهذا الحديث قد رواه أبو التياح، عن عبد الله بن أبي الهذيل، ولم يقل عن عمار\".\nوأخرجه أبو نعيم في الحلية (٤/ ٣٦١) من طريق شريك، عن الأجلح، وأبي سنان، عن عبد الله، به.\nوأخرجه الطبراني في المعجم الأوسط (٧/ ٢٩١، حديث رقم ٧٥٢٦) من طريق يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، عن عمار، به.\nوقال: \"لم يرو هذا الحديث عن عبد الرحمن بن أبي ليلى، إلا يزيد بن أبي زياد، تفرد به أبو مريم\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة النسخة الجزائرية [٦/ ق ١٠٤/ أ]: (عبيد الله بن عمر بن حفص)، وصوابه: (عبيد الله بن محمد بن حفص)، كما في إتحاف المهرة (١٤٩٦٩) وكذا في نسخة السخاوي منه (٤/ ق ١٨٠/ ب)، والحديث أخرجه ابن عساكر في تاريخ دمشق (٤٣/ ٤١٩) من طريق أبي عوانة، وفيه: عبيد الله بن محمد بن حفص، وزاد في ط. المجمع من تاريخ دمشق (٥٢/ ١٦٩): الدوسي، وهي كذلك في نسخة الظاهرية من تاريخ دمشق (١٢/ ق ٦٣٥ - ترقيم دار البشير)، ولم أقف على هذا الموضع في النسخ الأخرى من تاريخ دمشق، وهو وهم، ولعل صوابه: القرشي كما في هذا الموضع، والحديث رواه الحارث بن أبي أسامة في مسنده كما في البغية (١٠١٨) والمطالب العالية (٤٤١٢)، ومن طريقه أبو نعيم في الحلية (٤/ ٣٦١)، وهو أبو عبد الرحمن عبيد الله بن محمد بن حفص بن عمر بن موسى القرشي التيمي البصرى، المعروف بالعيشى والعائشى وابن عائشة؛ نسبة إلى عائشة بنت طلحة، إذ هو من ذريتها، وقد جاء في الكتاب على الصواب من روايته عن حماد بن سلمة (٨١٢، ٤٦١٤، ٧٢٩٣، ٧٣٨٢، ٧٣٨٦، ٨٧٣٥، ١٠٤٥٩، ١١٢٠١).","vol":"22","page":142},{"text":"١٢٧٢١ - حدثنا مشرف بن سعيد الواسطي، حدثنا يعقوب بن إبراهيم بن سعد (^١)، أخبرنا شعبة، عن أبي التياح يزيد بن حمُيد الضبعي،\n\n⦗١٤٤⦘\nقال: سمعت أبا زُرعة بن عمرو بن جرير، يحدث عن أبي هريرة، عن النبي ﷺ قال: \"يهلك أمتي هذا الحيُّ من قريش، قيل: فما تأمرنا يا رسول الله؟ قال: لو أنَّ الناسَ اعتزلوهم\" (^٢).\n_________\n(^١) يعقوب بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن الزهري المدني.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧٤) من طريق شعبة، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٩، ح ٣٦٠٤) من طريق أبي أسامة، عن شعبة، به.\nوأخرجه أيضا في صحيحه (كتاب الفتن، باب قول النبي ﷺ: \"هلاك أمتي على يدي أغيلمة سفهاء\" ٩/ ٤٧، ح ٧٠٥٨) من طريق عمرو بن يحيى بن سعيد بن عمرو بن سعيد، عن جده، عن أبي هريرة، به.\nمن فوائد الاستخراج\n- ذكر اسم أبي التياح ونسبته، وأنه: يزيد بن حميد الضبعي\n- تعيين أبي زرعة، وأنه ابن عمرو بن جرير.","vol":"22","page":143},{"text":"١٢٧٢٢ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا شعبة، عن أبي التيَّاح، قال: سمعت أبا زُرعة، يحدث عن أبي هريرة، عن النبي ﷺ قال: \"هلاكُ أمتي على يديْ أُغيلمةٍ (^٢) من قريش، فقيل:\n\n⦗١٤٥⦘\nيا رسول الله، فما تأمونا؟ قال: وددتُ أنّ الناس اعتزلوهم\" (^٣).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) أغيلمة: تصغير أغلمة، جمع غلام في القياس، ولم يرد في جمعه أغلمة، وإنما قالوا: غلمة، ومثله أصيبية تصغير صبية، ويريد بالأغيلمة الصبيان، ولذلك صغرهم. انظر: النهاية (٣/ ٣٨٢).\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٢/ ٧٤) من طريق أبي داود، به.\nمن فوائد الاستخراج: ذكر لفظ حديث أبي داود، بينما مسلم أحال به على حديث أبي التياح.","vol":"22","page":144},{"text":"١٢٧٢٣ - حدثنا أبو علي الزعفراني (^١)، قال: حدثنا عبد الجبار (^٢)، حدثنا سفيان (^٣)، عن الزهري، ح.\nوحدثنا أبو إسماعيل (^٤)، حدثنا الحُميدي (^٥)، حدثنا سفيان، حدثنا الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: قال النبي ﷺ: \"إذا هلك كسرى فلا كسرى (^٦) بعده، وإذا هلك قيصرُ (^٧) فلا قيصرَ بعده، والذي نفس محمد بيده، لتُنفقنَّ كنوزهما في سبيلِ الله\" (^٨).\n_________\n(^١) أبو علي الزعفراني هو: الحسن بن محمد بن الصباح البغدادي.\n(^٢) عبد الجبار بن العلاء العطار البصري.\n(^٣) سفيان بن عيينة الهلالي.\n(^٤) أبو إسماعيل الترمذي محمد بن إسماعيل بن يوسف السلمي.\n(^٥) الحميدي هو: عبد الله بن الزبير بن عيسى القرشي، وهو في مسنده (٢/ ٤٦٧، حديث رقم ١٠٩٤).\n(^٦) لقب مَن مَلَك فارس. انظر: شرح النووي على مسلم (٧/ ٢٣).\n(^٧) لقب مَن مَلَك فارس. انظر: شرح النووي على مسلم (٧/ ٢٣).\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧٥) من طريق سفيان، به. =\n\n⦗١٤٦⦘\n= وأخرجه البخاري في صحيحه (كتاب الجهاد والسير، باب الحرب خدعة ٤/ ٦٣، ح ٣٠٢٧) عن عبد الله بن محمد، حدثنا عبد الرزاق، به.\nوأخرجه أيضا في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٢٠٣، ح ٣٦١٨) من طريق ابن المسيب، عن أبي هريرة، به.\nمن فوائد الاستخراج: تصريح سفيان بالتحديث، بينما هو عند مسلم بالعنعنة.","vol":"22","page":145},{"text":"١٢٧٢٤ - حدثنا سليمان بن سيف (^١)، حدثنا علي بن المديني، حدثنا سفيان (^٢)، قال الزهري: حدثنا، وذكر الحديث (^٣).\nقال سفيان: \"حفظته منه كما إنَّك ها هنا جالسٌ، قال: قلتُ: كسرى؟ وإذا هلك قيصر. قال سفيان: فقلت: من يخلص هذا؟ \".\n_________\n(^١) سليمان بن سيف هو: أبو داود الحراني.\n(^٢) سفيان بن عيينة الهلالي.\n(^٣) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج\n- رواية ابن المديني عن ابن عيينة.\n- الزيادة في آخره من قول سفيان.","vol":"22","page":146},{"text":"١٢٧٢٥ - حدثنا إسحاق بن إبراهيم الدَّبَري، قال: قرأنا على عبد الرزاق، أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، قال: قال النبي ﷺ: \"يذهب كسرى فلا يكون كسرى بعده، ويذهب قيصرُ فلا يكون قيصر بعده، والذي نفسي بيده، لتنفقن كنوزهما في سبيل الله\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٦، حديث رقم ٧٥/ ٢) من طريق عبد الرزاق، به. =\n\n⦗١٤٧⦘\n= وأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٢٠٣، ح ٣٦١٨) من طريق يونس، عن ابن شهاب، به.\nوأخرجه أيضا في صحيحه (كتاب الجهاد والسير، باب الحرب خدعة ٤/ ٦٣، ح ٣٠٢٧) من طريق همام، عن أبي هريرة، به.\nمن فوائد الاستخراج: ذكر لفظ معمر، بينما مسلم أحال به على لفظ سفيان.","vol":"22","page":146},{"text":"١٢٧٢٦ - حدثنا السُّلمي (^١)، حدثنا عبد الرزاق، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة قال: قال رسول الله ﷺ: \"هَلَكَ كسرى ثُمَّ لا يكون كسرى بعده، وقيصرُ ليَهْلِكَنَّ ثم لا يكون قيصرُ بعده، ولتقسمن كنوزهما في سبيل الله\" (^٢).\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي النيسابوري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٧، حديث رقم ٧٦) من طريق عبد الرزاق، به.","vol":"22","page":147},{"text":"١٢٧٢٧ - حدثنا محمد بن يحيى بن كثير بن درهم الحراني، حدثنا محمد بن موسى بن أعين، حدثنا إبراهيم بن يزيد بن مردانبه (^١)، عن رقبة بن مسقلة، عن عبد الملك بن عمير، عن جابر بن سمرة، قال: سمعت رسول الله ﷺ يقول: ح.\nوحدثنا أبو داود الحراني (^٢)، حدثنا أبو الوليد (^٣)، حدثنا أبو عوانة (^٤)، عن عبد الملك بن عمير، عن جابر بن سمرة قال: قال النبي ﷺ: \"إذا هلك\n\n⦗١٤٨⦘\nكسرى فلا كسرى بعده، وإذا هلك قيصرُ فلا قيصرَ بعده، والذي نفسي بيده لتُنفقنَّ كنوزهما في سبيل الله\" (^٥).\n_________\n(^١) إبراهيم بن يزيد بن مردانبه -بنون، ثم موحدة- المخزومي مولاهم. صدوق، كما في التقريب (ص ١١٨، ترجمة ٢٧١).\n(^٢) هو: سليمان بن سيف بن يحيى الطائي.\n(^٣) هو: هشام بن عبد الملك الطيالسى البصري.\n(^٤) هو: الوضاح بن عبد الله اليشكري.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٧، حديث رقم ٧٧) من طريق عبد الملك بن عمير، به.\nوأخرجه البخاري صحيحه -كتاب فرض الخمس، باب قول النبي ﷺ: \"أحلت لكم الغنائم\" (٤/ ٨٥، حديث رقم ٣١٢١)\nمن فوائد الاستخراج: ذكر لفظ حديث جابر بن سمرة، بينما مسلم ذكر طرفا منه، وأحال بباقيه على لفظ حديث أبي هريرة.","vol":"22","page":147},{"text":"١٢٧٢٨ - حدثني أبو سعيد عبيد بن كثير (^١)، حدثنا محمد بن الجنيد الكوفي، حدثنا إبراهيم بن يزيد بن مردانبه، عن رقبة، بمثله (^٢).\n_________\n(^١) عبيد بن كثير بن عبد الواحد بن كثير بن العباس التمار العامري، أبو سعيد الكوفي. قال الأزدي والدارقطني: متروك. وقال ابن حبان: حدَّث بنسخة مقلوبة أُدخلت عليه، فحدث بها ولم يرجع حيث بُين له، فاستحق ترك الاحتجاج به. انظر: المجروحين (٢/ ١٦٧، ترجمة ٨٠٦)، سؤالات الحكم للدارقطني (ص ١٣١، ترجمة ١٥١)، ميزان الاعتدال (٣/ ٢٢، ترجمة ٥٤٣٨).\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":148},{"text":"١٢٧٢٩ - حدثنا أبو داود (^١)، حدثنا أبو الوليد، حدثنا أبو عَوانة (^٢)، عن سِماك بن حرب، عن جابر بن سمرة، قال: سمعت النبي ﷺ يقول: \"لتَفْتَحنَّ عصابةٌ من المسلمين -أو المؤمنين- كنزَ\n\n⦗١٤٩⦘\nآلِ كسرى الذي فى الأبيضِ (^٣) \" (^٤).\n_________\n(^١) هو: الحراني.\n(^٢) هو: الوضاح بن عبد الله اليشكري.\n(^٣) أي: الذي في قصره الأبيض أو قصوره ودوره البيض. انظر: المنهاج شرح صحيح مسلم (١٨/ ٤٣).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٧، حديث رقم ٧٨) من طريق أبي عوانة، به.","vol":"22","page":148},{"text":"١٢٧٣٠ - حدثنا أبو داود الحراني، حدثنا الحسن بن محمد بن أعين، حدثنا زهير (^١)، حدثنا سماك، حدثني جابر بن سمرة قال: قال رسول الله ﷺ: \"ليَفتحنَّ رهطٌ من المسلمين كنزَ آلِ كسوى الذي في الأبيضِ، قال: فكنت أنا فيهم، فأصابني ألفُ درهمٍ\" (^٢).\n_________\n(^١) زهير بن معاوية بن حديج الجعفي الكوفي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٧، حديث رقم ٧٨) من طريق سماك، به.\nمن فوائد الاستخراج: بيان أنّ جابر بن سمرة من هؤلاء القوم وأنه أصابه ألف درهم.","vol":"22","page":149},{"text":"١٢٧٣١ - حدثنا عبد الله بن أحمد بن حنبل، حدثنا أبي، حدثنا غُندر، حدثنا شعبة، عن سماك قال: سمعت جابر بن سمرة يقول: سمعت النبي ﷺ يقول: \"لتَفتحنَّ كنوزَ كسرى الأبيضَ -قال شعبة: أو قال: الذي في الأبيضِ- عصابةٌ من المسلمين\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٧، حديث رقم ٧٨) /٢) من طريق غندر، به. =\n\n⦗١٥٠⦘\n= من فوائد الاستخراج:\n- ذكر محمد بن جعفر بلقبه: غندر.\n- ذكر لفظ حديث شعبة عن سماك، بينما مسلم أحال به على لفظ حديث أبي عوانة.","vol":"22","page":149},{"text":"١٢٧٣٢ - حدثنا أبو الجماهر الحمصي (^١)، حدثنا يحيى بن صالح (^٢)، حدثنا عبد العزيز بن محمد، ح.\nوحدثنا أبو بكر محمد بن أحمد بن النَّضر الأزدي بن ابنة معاوية بن عمرو، حدثنا خالد بن خِداش، قال: حدثني عبد العزيز بن محمد، عن ثور بن زيد، عن أبي الغيث (^٣)، عن أبي هريرة، أنَّ النبي ﷺ قال: \"سمعتم بمدينةٍ جانبٌ منها في البَرِّ وجانبٌ منها في البحرِ؟ قالوا: نعم يا رسول الله، قال: لا تقومُ الساعةُ حتى يغزوها سبعون ألفا من بني إسحاق، فإذا جاؤوها نزلوا، فلا يقاتلون بسلاحٍ ولا يرمون بسهمٍ، قالوا: لا إله إلا الله، والله أكبر، فيسقط أحدُ جانبَيْها - قال ثور: لا أعلمه إلا قال: الذي في البحرِ - ثم يقولوا: لا إله إلا الله، والله أكبر، فيسقط جانبُها الآخر، ثم يقولوا -الثالثة-: لا إله إلا الله، والله أكبر، فيفرج لهم، فيدخلوها فيغنموا، فبينما هم يقتسمون إذ جاءهم الصريخُ، فقال: إنَّ الدّجالَ قد خرج، فيتركون كلَّ شيءٍ ويرجعوا\" (^٤). حديثُهما واحدٌ.\n_________\n(^١) هو: محمد بن عبد الرحمن الحمصي الحضرمي.\n(^٢) يحيى بن صالح الوحاظي الحمصي.\n(^٣) سالم مولى عبد الله بن مطيع أبو الغيث المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٨، حديث رقم ٧٨) من طريق عبد العزيز بن محمد، به. =\n\n⦗١٥١⦘\n= من فوائد الاستخراج: تعيين ثور، وأنه ابن زيد.","vol":"22","page":150},{"text":"١٢٧٣٣ - ز- حدثنا أبو قلابة (^١)، حدثنا بشر بن عمر (^٢)، حدثنا سليمان بن بلال، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قال النبي ﷺ: \"لأعلم مدينةً جانبٌ منها على البحرِ وجانب منها على البرِّ، فيأتيها المسلمون، فيقولون: لا إله إلا الله وحده لا شريك له، يسقط الذي إلى البحرِ، ثم يقولون: لا إله إلا الله وحده لا شريك له، فيسقط [الذي] (^٣) إلى البرِّ، ثم يقولون: لا إله إلا الله وحده لا شريك له، فيفتحها المسلمون\" (^٤).\nكذا وقع إليَّ، وأخاف أن يكون سليمان بن بلال، عن ثور بن زيد، مثل ذاك الحديث، وأن يكون هذا غلط؛ لأنّ بشر بن عمر رواه عن سليمان بن بلال، عن ثور، مثله (^٥).\n_________\n(^١) هو: عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٢) بشر بن عمر بن الحكم الزهراني الأزدي البصري.\n(^٣) ما بين المعقوفتين ليس فس الأصل، وهي زيادة يقتضيها السياق، وهي ثابتة في صحيح مسلم.\n(^٤) لم أقف عليه من هذا الطريق عند غير أبي عوانة، وله وحده عزاه الحافظ ابن حجر في إتحاف المهرة (١٤/ ٥٩٤).\nوقد أشار أبو عوانة عقب إخراج الحديث إلى احتمال وقوع الخطأ فيه، وأن يكون الصواب أنه من طريق سليمان بن بلال، عن ثور بن زيد السابقة.\n(^٥) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء ٤/ ٢٢٣٨، ح ٢٩٢٠) عن محمد بن مرزوق، عن بشر بن عمر الزهراني، عن سليمان بن بلال، عن ثور بن زيد به. =\n\n⦗١٥٢⦘\n= وقد خالف محمد بن مرزوق -شيخ مسلم- أبا قلابة -شيخ أبي عوانة- في الرواية عن بشر بن عمر.\nووجه المخالفة: أن المحفوظ في هذا الحديث هو روايته من طريق ثور بن زيد، عن أبي الغيث، عن أبي هريرة، كما في رواية محمد بن مرزوق، عن بشر بن عمر، عن سليمان بن حرب، عن ثور بن يزيد، به.\nأما رواية أبي قلابة -عبد الملك بن محمد الرقاشي البصري، وهو صدوق يخطئ، تغير حفظه لما سكن بغداد كما في تقريب التهذيب (ص ٣٦٥، ترجمة ٤٢١٠) - فهي منكرة؛ لمخالفتها لرواية محمد بن مرزوق، وهو صدوق له أوهام كما في تقريب التهذيب (ص ٥٠٥، ترجمة ٦٢٧١).\nوهذا ما أشار إليه أبو عوانة من التعليل.\nفطريق سهيل، عن أبيه، عن أبي هريرة غير محفوظ.\nوالمحفوظ طريق ثور، عن أبي الغيث، عن أبي هريرة.\nهذا وقد توبع محمد بن مرزوق؛ فقد الحكم في المستدرك (٤/ ٥٢٣، حديث رقم ٨٤٦٩) من طريق أبي العباس محمد بن يعقوب، عن الربيع بن سليمان، عن عبد الله بن وهب، عن سليمان بن بلال، عن ثور بن يزيد، به.","vol":"22","page":151},{"text":"١٢٧٣٤ - حدثنا عمر بن شبَّة، حدثنا عبد الوهاب الثقفي (^١)، حدثنا عبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، عن النبي ﷺ: \"لتقاتلُنَّ اليهودَ ولتقتُلنَّهم حتى يختبئَ اليهوديُّ وراءَ الحجرِ، ويقول (^٣):\n\n⦗١٥٣⦘\nيا مسلم، هذا يهودي\" (^٤).\n_________\n(^١) عبد الوهاب بن عبد المجيد بن الصلت الثقفي.\n(^٢) عبيد الله بن عمر بن حفص بن عاصم بن عمر العدوي العمري.\n(^٣) أي: الحجر كما صرح به في الروايات الآتية.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٨، حديث رقم ٧٩) من طريق عبيد الله بن عمر، به.\nوأخرجه البخاري في صحيحه (كتاب الجهاد والسير، باب قتال اليهود ٤/ ٤٢، حديث رقم ٢٩٢٥) عن إسحاق بن محمد الفروي، عن مالك، عن نافع، عن عبد الله بن عمر، به.\nمن فوائد الاستخراج: تعيين عبيد الله، وأنه ابن عمر.","vol":"22","page":152},{"text":"١٢٧٣٥ - حدثنا عبد الرحمن بن محمد بن منصور، حدثنا يحيى القطان (^١)، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"لتقاتلنّ اليهودَ حتى إنَّ الحجرَ ليقول: يا مسلم، هذا يهودي ورائي، تعال فاقتلْه\" (^٢).\n_________\n(^١) يحيى بن سعيد القطان.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٨، حديث رقم ٧٩) من طريق يحيى، به.\nمن فوائد الاستخراج:\n- ذكر نسب عبيد الله، وأنه ابن عمر.\n- تعيين يحيى، وأنه القطان.\n- ذكر لفظ حديث يحيى، بينما مسلم ذكر طرفا منه، وأحال بباقيه على لفظ محمد بن بشر.","vol":"22","page":153},{"text":"١٢٧٣٦ - حدثنا عمار بن رجاء، حدثنا محمد بن بشر العبدي، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي ﷺ قال: \"لقاتلن اليهودَ،\n\n⦗١٥٤⦘\nفلتقتلنهم، حتى يقول الحجرُ: يا مسلم، هذا يهودي، فتعال، فاقتلْه\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٨، حديث رقم ٧٩) من طريق محمد بن بشر، به.\nمن فوائد الاستخراج:\n- ذكر نسبة محمد بن بشر، وأنه العبدي.\n- تعيين عبيد الله، وأنه ابن عمر.","vol":"22","page":153},{"text":"١٢٧٣٧ - حدثنا أبو بكر الجعفي بن أَخي حسين بن علي الجعفي، حدثنا أبو أسامة (^١)، عن عمر بن حمزة (^٢)، قال: سمعت سالما يقول: أخبرنا عبد الله بن عمر، أنَّ رسول الله ﷺ قال: \"تقاتلون اليهودَ حتى يقولَ الحجرُ يا مسلم، هذا يهودي ورائي، فاقتله\" (^٣).\n_________\n(^١) هو: حماد بن أسامة بن زيد القرشي مولاهم.\n(^٢) عمر بن حمزة بن عبد الله بن عمر العمري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٨، حديث رقم ٨٠) من طريق أبي أسامة، به.","vol":"22","page":154},{"text":"١٢٧٣٨ - حدثنا الصغاني (^١)، حدثنا أبو هشام (^٢)، وهارون (^٣)، قالا: حدثنا أبو أسامة، مثله (^٤).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٢) هو: محمد بن يزيد بن محمد بن كثير بن رفاعة العجلي.\n(^٣) هارون بن داود بن الفضل بن بزيع البزيعي.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":154},{"text":"١٢٧٣٩ - حدثنا محمد بن إسحاق بن شبويه السِّجزي، حدثنا عبد الرزاق، حدثنا معمر، ح.\nوحدثنا محمد بن عبد الحكم (^١)، حدثنا أبو زُرعة وهب الله بن راشد، عن يونس (^٢)، كلاهما عن ابن شهاب، عن سالم، عن أبيه، عن النبي ﷺ قال: \"تقاتلكم اليهودُ، فتُسلَّطون عليهم، حتى يقول الحجرُ: يا مسلم، هذا يهودي ورائي، فاقتلْه\" (^٣).\n_________\n(^١) هو: محمد بن عبد الله بن عبد الحكم.\n(^٢) يونس بن يزيد بن أبي النجاد الأيلي أبو يزيد.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨١) من طريق يونس، به.\nوأخرجه البخاري صحيحه - كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ١٩٧، حديث رقم ٣٥٩٣) من طريق شعيب، عن الزهري، به.","vol":"22","page":155},{"text":"١٢٧٤٠ - حدثنا الصومعي (^١)، حدثنا إسحاق بن بكر بن مضر، قال: حدثنى أبي (^٢)، عن عمرو بن الحارث، عن ابن شهاب، عن سالم، أنَّ عبد الله بن عمر، أخبره أنَّ النبي ﷺ قال، مثله (^٣).\n_________\n(^١) هو: محمد بن أبي خالد الطبري.\n(^٢) هو: بكر بن مضر بن محمد المصري.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":155},{"text":"١٢٧٤١ - حدثنا أبو علي الحصن بن محمد الزعفراني، حدثنا\n\n⦗١٥٦⦘\nأبو رجاء البلخي (^١)، حدثنا يعقوب بن عبد الرحمن (^٢)، ح.\nوحدثنا الصومعي، حدثنا حسان بن عبد الله (^٣) بمصر، حدثنا يعقوب بن عبد الرحمن، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أنَّ النبي ﷺ قال: \"لا تقوم الساعة حتى يقاتل المسلمون اليهود، فيقتلهم [المسلمون] (^٤)، حتى يختبئَ اليهودي من وراء الحجرِ أو الشجرِ، فيقول الحجرُ أو الشجرُ: يا مسلم، أو يا عبد الله، هذا يهودي خلفي، تعال فاقتلْه، إلا الغرقدَ، فإنه من شجرِ اليهود\" (^٥).\n_________\n(^١) هو: قتيبة بن سعيد بن جميل الثقفى البغلاني.\n(^٢) يعقوب بن عبد الرحمن القاري المدني.\n(^٣) حسان بن عبد الله بن سهل الكندي، أبو علي الواسطي، نزيل مصر. صدوق يخطئ، كما في التقريب (ص ٢٣٣، ترجمة ١٢٠٢).\n(^٤) ما بين المعقوفتين ساقط من الأصل، وهى زيادة يقتضيها السياق، وهي ثابتة في صحيح مسلم.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٢) من طريق يعقوب بن عبد الرحمن، به.\nمن فوائد الاستخراج: تعيين سهيل، وأنه ابن أبي صالح.","vol":"22","page":155},{"text":"١٢٧٤٢ - حدثنا الصومعي، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، عن سهيل، بمثله إلا قوله: \"فاقتلْه، إلا الغرقد\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٢) من طريق سهيل، به.","vol":"22","page":156},{"text":"١٢٧٤٣ - حدثنا أبو علي الحسن بن محمد الزعفراني، حدثنا شبابة (^١)، حدثنا ورقاء (^٢)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"لا تقوم الساعةُ حتى تقاتلوا (^٣) اليهود، وحتى يختبئَ اليهودي وراء الحجرِ، فيقول الحجر: يا مسلم، هذا يهودي ورائي، فتعال فاقتلْه\" (^٤).\n_________\n(^١) شبابة بن سوار الفزاري المدائني.\n(^٢) ورقاء بن عمر بن كليب اليشكري.\n(^٣) في الأصل (تقاتلون)، والتصويب يقتضيه الإعراب.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٢) من طريق أبي صالح، عن أبي هريرة، به.\nوأخرجه البخاري في صحيحه (٤/ ٤٢، حديث رقم ٢٩٢٦) من طريق أبي زرعة، عن أبي هريرة، به.","vol":"22","page":157},{"text":"١٢٧٤٤ - حدثنا أبو داود الحراني (^١)، حدثنا الحسن بن محمد بن أعين، حدثنا زهير (^٢)، حدثنا سماك (^٣)، قال: سمعت جابرًا يقول: سمعت رسول الله ﷺ يقول: \"إنَّ بين يديِ الساعةِ كذابين، قلت: أنت سمعتَه؟ قال: أنا سمعتُه\" (^٤).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) زهير بن معاوية بن حديج الجعفي الكوفي.\n(^٣) سماك بن حرب الذهلي الكوفي.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٣) من طريق سماك، به. =\n\n⦗١٥٨⦘\n= من فوائد الاستخراج: تصريح سماك بالسماع من جابر.","vol":"22","page":157},{"text":"١٢٧٤٥ - حدثنا أبو داود (^١)، حدثنا سعيد بن عامر (^٢)، عن شعبة، عن سماك بن حرب، عن جابر بن سمرة، قال: قال رسول الله ﷺ: \"إنَّ بين يديِ الساعةِ كذابين\". فقال أخي في هذا الحديث: \"فاحذروهم\" (^٣).\nرواه غندر، بنحوه (^٤).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) سعيد بن عامر الضبعي البصري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٣) من طريق شعبة، به.\nمن فوائد الاستخراج: ذكر لفظ حديث شعبة، بينما مسلم أحال به على لفظ حديث أبي عوانة وأبي الأحوص.\n(^٤) وصله مسلم في صحيحه في الموضع السابق (٤/ ٢٢٣٩، حديث رقم ٢/ ٨٣) عن ابن المثنى وابن بشار، عن محمد بن جعفر (غندر)، به.","vol":"22","page":158},{"text":"١٢٧٤٦ - حدثنا أبو علي الزعفراني، حدثنا شبابة (^١)، ح.\nوحدثنا أبو جعفر بن المنادي (^٢)، حدثنا علي بن حفص (^٣)، قالا: حدثنا ورقاء (^٤)، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"لا تقوم الساعة حتى يُبعثَ دجالون كذابون،\n\n⦗١٥٩⦘\nقريبٌ من ثلاثين، كلهم يزعم أنَّه رسولُ الله\" (^٥).\n_________\n(^١) شبابة بن سوار الفزاري المدائني.\n(^٢) هو: محمد بن عبيد الله بن يزيد البغدادي.\n(^٣) علي بن حفص المدائني، نزيل بغداد.\n(^٤) ورقاء بن عمر اليشكري.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم السماعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٤) من طريق أبي الزناد، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب خروج النار (٩/ ٥٩، حديث رقم ٧١٢١) من طريق شعيب، حدثنا أبو الزناد، به.","vol":"22","page":158},{"text":"١٢٧٤٧ - حدثنا أيوب بن إسحاق (^١)، قال: حدثنا خالد بن مخلد، عن مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن النبي ﷺ قال: \"لا تقوم الساعة حتى يُبعثَ دجالون كذابون، قريبٌ من ثلاثين، كلهم يزعم أنَّه رسولُ الله\" (^٢).\n_________\n(^١) أيوب بن إسحاق بن إبراهيم بن سافري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٤) من طريق مالك، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب خروج النار (٩/ ٥٩، حديث رقم ٧١٢١) من طريق شعيب، عن أبي الزناد، به.","vol":"22","page":159},{"text":"١٢٧٤٨ - حدثنا أبو إسماعيل (^١)، حدثنا الفروي (^٢)، ح.\nوحدثنا الميموني (^٣)، والجشَّاش (^٤)، قالا: حدثنا الزَّنبَري (^٥)، حدثنا\n\n⦗١٦٠⦘\nمالك، بمثله (^٦)، ح.\nوحدثنا السُّلمي (^٧)، حدثنا عبد الرزاق، أخبرنا معمر، عن همام، عن أبي هريرة، عن النبي ﷺ قال: \"لا تقوم الساعة حتى يُبعثَ دجالون كذابون، قريبٌ من ثلاثين، كلُّهم يزعم أنَّه رسول الله\" (^٨).\n_________\n(^١) هو: محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي.\n(^٢) هو: إسحاق بن محمد بن إسماعيل المدني.\n(^٣) هو: عبد الملك بن عبد الحميد الجزري الرقي.\n(^٤) هو: إبراهيم بن الوليد بن أيوب أبو إسحاق.\n(^٥) هو: سعيد بن داود بن سعيد بن أبي زنبر المدني.\n(^٦) أي: بمثل ما تقدم من الإسناد إلى أبي هريرة ﵁.\n(^٧) هو: أحمد بن يوسف بن خالد الأزدي النيسابوري.\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء (٤/ ٢٢٣٩، حديث رقم ٨٤/ ٢) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه (كتاب المناقب، باب علامات النبوة في الإسلام ٤/ ٢٠٠، حديث رقم ٣٦٠٩) من طريق عبد الله بن محمد، حدثنا عبد الرزاق، به.\nمن فوائد الاستخراج: ذكر لفظ حديث عبد الرزاق، بينما مسلم أحال به على لفظ حديث أبي الزناد.","vol":"22","page":159},{"text":"١٢٧٤٩ - حدثنا ابن المنادي (^١)، حدثنا يونس بن محمد (^٢)، حدثنا المعتمر بن سليمان، عن أبيه (^٣)، عن سليمان الأعمش، عن شقيق بن سلمة، عن عبد الله بن مسعود قال: \"بينما نحن مع رسولِ الله ﷺ نمشي، إذ مرَّ على صبيان وهم يلعبون، وفيهم ابن صَيَّاد (^٤)، فلما رأوا\n\n⦗١٦١⦘\nرسولَ الله ﷺ فرُّوا، وقعد ابنُ صياد، فقال له النبي ﷺ: تربت يداكَ، أتشهد أني رسول الله، قال: فقال هو: أتشهد أني رسول الله؟ فقال عمر: يا نبيَّ الله، دَعْنى فلْأضربْ عنقَه، فقال النبي ﷺ: إن يكن الذي تخاف، فلم تستطعْه؛ يعني: قتلَه\" (^٥).\nرواه جرير (^٦)، وأبو معاوية (^٧)، عن الأعمش.\n_________\n(^١) هو: محمد بن عبيد الله بن يزيد البغدادي أبو جعفر.\n(^٢) يونس بن محمد بن مسلم البغدادي أبو محمد المؤدب.\n(^٣) سليمان بن طرخان التيمي أبو المعتمر البصري.\n(^٤) اسمه: عبد الله، ويقال فيه: ابن صائد وابن الصائد، وكان أبوه من اليهود، ولد في زمن =\n\n⦗١٦١⦘\n= النبي ﷺ، وهو أعور مختون مسرور. انظر: كشف المشكل (١/ ٣٣٤).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٠، حديث رقم ٨٥) من طريق الأعمش، به.\nمن فوائد الاستخراج:\n- ذكر اسم الأعمش، وأنه سليمان.\n- ذكر اسم أبي وائل، وأنه شقيق بن سلمة.\n- تعيين عبد الله، وأنه ابن مسعود.\n(^٦) جرير بن عبد الحميد الضبي.\nوالحديث وصله مسلم في الموضع السابق (٤/ ٢٢٤٠، حديث رقم ٨٥) عن عثمان بن أبي شيبة وإسحاق بن راهويه، عن جرير، به.\n(^٧) هو: محمد بن خازم الضرير الكوفي.\nوالحديث وصله مسلم في الموضع السابق (٤/ ٢٢٤٠، حديث رقم ٨٦) عن محمد بن عبد الله بن نمير، وإسحاق بن إبراهيم، وأبي كريب، عن أبي معاوية، به.","vol":"22","page":160},{"text":"١٢٧٥٠ - حدثنا أبو غَسَّان مالك بن يحيى الهمْداني، حدثنا عبد الوهاب بن عطاء، حدثنا الجُريري (^١)، عن أبي نَضْرة (^٢)، عن أبي سعيد، قال:\n\n⦗١٦٢⦘\n\"لقى رسول الله ﷺ ابنَ صائد في بعض طرقِ المدينةِ، وهو غلامٌ يهوديٌّ، فقال رسول الله ﷺ: أتشهد أني رسول الله؟ فقال ابنُ صائد: أتشهد أني رسولُ الله؟ فقال رسول الله ﷺ: آمنت بالله، وكتبه، ورسله، واليوم الآخر، فقال له النبي ﷺ: ما ترى؟ قال: أرى عرشًا على الماء، فقال رسولُ الله: ترى عرش إبليسَ على الماءِ، ثم قال: ما ترى؟ قال: أرى صادقَيْن وكاذبا، أو كاذبين وصادقا، فقال رسول الله: لُبِس (^٣) عليه، فدعوه\" (^٤).\n_________\n(^١) سعيد بن إياس الجريري.\n(^٢) هو: المنذر بن مالك بن قطعة العبدي العوقي البصري.\n(^٣) بباء مفتوحة مخففة، وقد ضبطه بعضهم بتشديدها، والفتح أفصح. أي: خلط وعمي أمره عليه. انظر: مشارق الأنوار (١/ ٣٥٤).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤١، حديث رقم ٨٧) من طريق الجُريري، به.\nمن فوائد الاستخراج: في رواية أبي عوانة (آمنت بالله، وكتبه، ورسله، واليوم الآخر بزيادة: (رسله، واليوم الآخر)، بينما هو عند مسلم: (آمنت بالله، وملائكته، وكتبه).","vol":"22","page":161},{"text":"١٢٧٥١ - حدثنا الدقيقي (^١)، حدثنا يزيد بن هارون، أخبرنا الجُريري، عن أبي نضرة، عن أبي سعيد الخدري، \"أنَّ رسول الله لقي ابنَ صائد في بعضِ طرقِ المدينةِ، وهو غلامٌ يهوديٌّ، ومع رسول الله ﷺ أبو بكر وعمر، فقال له رسول الله ﷺ: يا ابنَ صيَّاد، أتشهد أني رسول الله، فقال له ابنُ صائد: أتشهد أني رسول الله؟ فقال رسول الله ﷺ: آمنت بالله، وكتبه، ورسله، واليوم الآخر، فقال النبي ﷺ: ما ترى؟ قال: أرى عرشًا على الماء، فقال رسول الله ﷺ:\n\n⦗١٦٣⦘\nترى عرشَ إبليس على البحرِ، ثم قال: ما ترى؟ قال: أرى صادقَيْن وكاذبا، أو كاذبَيْن وصادقا، فقال رسول الله: لُبِس عليه، فدَعُوه\" (^٢).\n_________\n(^١) هو: محمد بن عبد الملك الواسطي.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤١، حديث رقم ٨٧) من طريق الجُريري، به.\nمن فوائد الاستخراج: تعيين أبي سعيد، وأنه الخدري.","vol":"22","page":162},{"text":"١٢٧٥٢ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون، حدثنا سليمان التيمي (^١)، حدثنا أبو نضرة، عن جابر بن عبد الله قال: \"لقي نبي الله ﷺ ابن صائد، ومعه أبو بكر وعمر - أو قال: ورجلان - فقال له رسول الله ﷺ: أتشهد أني رسول الله؟ فقال ابن صائد: أتشهد أنت أنى رسول الله؟ فقال رسول الله ﷺ: آمنت بالله ورسله، فقال النبي ﷺ: ما ترى؟ قال: أرى عرشا على الماء، فقال النبي ﷺ: ترى عرش إبليس على البحر، ثم قال له: ما ترى؟ قال: أرى صادقين وكاذبا، أو كاذبَيْن وصادقا، قال النبي ﷺ: لُبِس عليه، فدعوه\" (^٢).\n_________\n(^١) سليمان بن طرخان التيمي أبو المعتمر البصري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤١، حديث رقم ٨٨) من طريق سليمان التيمي، به.\nمن فوائد الاستخراج: ذكر لفظ حديث سليمان التيمي، بينما مسلم أحال به على لفظ حديث الجُريري.","vol":"22","page":163},{"text":"١٢٧٥٣ - حدثنا إسحاق بن سيار النصيبي، قال: سمعت\n\n⦗١٦٤⦘\nالأنصاريَّ (^١) يحدث عن سليمان التيمي، عن أبي نَضْرة، عن أبي سعيد الخدري، قال: \"جلس إليّ ابنُ صائد، فقال هذا الناس يقولون لي ما يقولون، ألستُ من أصحاب النبي ﷺ؟ ألم تسمع نبي الله ﷺ يقول: إنه (^٢) عقيمٌ لا يولد له؟ إنَّه يهودي؟ وقد أسلمتُ، وقد ولد لي، وقال: ألم تسمع رسول الله ﷺ يقول: لا يدخل مكة، وقد حججتُ، وهذا أنا معك في المدينة. وقال: ألم تسمع رسول الله ﷺ يقول: إنَّه مشرك يهودي، وأنا قد أسلمت؟ فما زال حتى يشككني، ثم قال: أما والله، إنى لأعلم من هو، ومن أبوه، ومن أمه، ومن أي قرية هو\" (^٣).\nرواه عبد الأعلى (^٤)، عن داود (^٥)، عن أبي نَضْرة، به (^٦).\n_________\n(^١) هو: محمد بن عبد الله بن زياد، أبو سلمة البصري، مشهور بكنيته، ومنهم من سماه: محمد بن عمر بن عبد الله. كذبوه. انظر: التقريب (ص ٨٦١، ترجمة ٦٠١٩).\n(^٢) أي: الدجال.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤١، حديث رقم ٩٠) من طريق سليمان التيمي، به.\nوفي إسناد أبي عوانة: الأنصاري، وقد كذبوه.\nمن فوائد الاستخراج: زيادة قوله: \"ألستُ من أصحاب النبي ﷺ؟ \"، حيث إنها لم ترد عند مسلم، ولم أقف على من خرَّجها غير أبي عوانة، وفي طريقه الأنصاري.\n(^٤) عبد الأعلى بن عبد الأعلى أبو محمد البصري السامي.\n(^٥) داود بن أبي هند دينار بن عذافر.\n(^٦) وصله مسلم في الموضع السابق (٤/ ٢٢٤١، حديث رقم ٨٩) عن عبيد الله بن عمر القواريري، ومحمد بن المثنى، عن عبد الأعلى، به.","vol":"22","page":163},{"text":"١٢٧٥٤ - حدثنا أبو غسان الدّميري (^١)، حدثنا عبد الوهاب (^٢)، قال: حدثنا الجُريري (^٣)، عن أبي نضرة، عن أبي سعيد الخدري أنَّه قال: \"صحبني ابنُ صائد - حاجًا أو معتمرًا؛ إما حاجًا وإما معتمرًا (^٤) - قال: فانطلق [الناس] (^٥)، وبقيتُ أنا وهو، فكرهتُه لما سمعت فيه، قال: فنزلتُ فى ظلِّ شجرةٍ، فأراد أن ينزلَ معي، فكرهتُه وقلت له: الحرُّ شديدٌ، ولو نزلت في ظل هاتيك الشجرةِ، قال: فذهب فنزل، قال: فأخذ قدحَه، فأتى راعي غنمٍ فاستحلبه لبنًا فأتاني به، فقال: اشربْ يا أبا سعيد، فكرهتُ أن أشرب من يده، فقلت: الحرُّ شديدٌ، وهذا يومٌ اللبنُ فيه كريهٌ، فقال: يا أبا سعيد، لقد هممتُ أن أجعلَ فى عنقي حبلًا، فأعلِّقه فى شجرةٍ، فأخنق نفسي مما يقول لي الناسُ، ألستم - معاشرَ الأنصار - أعلم الناسِ بحديثِ رسولِ الله ﷺ؟ من خفي عليه حديثُ رسول الله ﷺ فإنه لا يخفى عليكم، ألم يقل رسولُ الله ﷺ: إنَّه لا يدخل مكة ولا المدينةَ؟ وقد كنت بالمدينةِ وأنا أريد مكة، ألم يقل رسولُ الله ﷺ: إنَّه أعور ولست بأعورَ؟ ألم يقل\n\n⦗١٦٦⦘\nرسول الله ﷺ إنَّه لا يُولد له وقد ولد لي؟ ألم يقل رسول الله ﷺ إنَّه كافرٌ وقد أسلمتُ؟ فما زال يقول حتى كدتُ أن أكذب عنه - أو أن أعذره - ثم قال: أما والله، - على ذلك - إني لأعلم من هو، وأين هو، وأيّ يوم خلق، وأين هو في الأرض، قال: فقلت: تبًّا لك سائرَ اليوم\" (^٦).\nرواه (^٧) بشر بن المفضل، وأبو أسامة، عن الجُريري، عن أبي نَضْرة، عن أبي سعيد، عن رسول الله ﷺ أنَّه قال لابن صائد: \"ما تربةُ الجنةِ؟ قال درمكةٌ (^٨) بيضاء، مسك، يا أبا القاسم، قال: صدقتَ\" (^٩).\n\n⦗١٦٧⦘\nقيل: رواه مسلم عن عبيد الله بن معاذ (^١٠)، وعن رجل، عن عبيد الله (^١١).\n_________\n(^١) هو: مالك بن يحيى بن مالك بن كثير الهمداني.\n(^٢) عبد الوهاب بن عبد المجيد الثقفي.\n(^٣) الجُريري هو: سعيد بن إياس، أبو مسعود البصري.\n(^٤) هكذا في الأصل.\n(^٥) سقطت من الأصل، وهى زيادة من صحيح مسلم يقتضيها السياق.\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٢، حديث رقم ٩١) من طريق الجُريري، به.\n(^٧) هذا الحديث علقه المصنف هنا، ولعله تتمة لخبر أبي سعيد مع ابن صياد وروايته لخبره.\nوهذا التعليق وصله الإمام مسلم في صحيحه (٤/ ٢٢٤٣، حديث رقم ٩٣) من طريق أبي بكر بن أبي شيبة، عن أبي أسامة، به.\nوأخرجه أيضا برقم (٩٢) من طريق نصر بن علي، عن بشر بن مفضل، عن أبي مسلمة، عن أبي نضرة، به.\nوأبو مسلمة هو: سعيد بن يزيد.\nوالجريري هو: سعيد بن إياس أبو مسعود.\n(^٨) الدرمك: التراب الدقيق. انظر: النهاية (٢/ ١١٤)، لسان العرب (٢/ ١٣٦٨).\n(^٩) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٣، حديث رقم ٩٣) عن أبي بكر بن أبي شيبة، عن أبي أسامة، به. =\n\n⦗١٦٧⦘\n= من فوائد الاستخراج: زيادة (قال: صدقت)، وهي ليست عند مسلم في حديث أبي أسامة، وهي موجودة في حديث بشر بن المفضل المتقدمة.\n(^١٠) عبيد الله بن معاذ بن معاذ بن نصر العنبري.\n(^١١) لم أقف على هذين الطريقين في صحيح مسلم.","vol":"22","page":165},{"text":"١٢٧٥٥ - حدثنا أبو المثنى معاذ بن المثنى بن معاذ العنبري، حدثنا أبي، حدثنا أَبِي: معاذُ بن معاذ، حدثنا شعبة، عن سعد بن إبراهيم (^١)، عن محمد بن المنكدر، قال: \"رأيتُ جابر بن عبد الله كان يحلف بالله أنَّ ابنَ صائد هو الدجالُ، فقلت: أتحلف بالله؟ فقال: إني سمعت عمر بن الخطاب يحلف على ذلك عند النبي ﷺ، فلم يُنكره النبي ﷺ \" (^٢).\n_________\n(^١) سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٣، حديث رقم ٩٤) من طريق معاذ بن معاذ العنبري، به.\nوأخرجه البخاري في صحيحه (كتاب الاعتصام بالكتاب والسنة، باب من رأى ترك النكير من النبي ﷺ حجة، لا من غير الرسول (٩/ ١٠٩، حديث رقم ٧٣٥٥).\nمن فوائد الاستخراج: تعيين معاذ، وأنه ابن معاذ، حيث ورد عند مسلم بأبي.","vol":"22","page":167},{"text":"١٢٧٥٦ - حدثنا أبو داود السجستاني بالبصرة، حدثنا عبيد الله بن معاذ بن معاذ، حدثنا أبي، بإسناده، مثله (^١).\n_________\n(^١) انظر: تخريج الحديث السابق.","vol":"22","page":167},{"text":"١٢٧٥٧ - ز - أخبرني العباس بن الوليد بن مَزيْد العذري، أخبرني\n\n⦗١٦٨⦘\nأبي، قال: حدثنا عمر بن محمد (^١)، حدثني أَبِي: محمد بن زيد (^٢)، عن عبد الله بن عمر، قال: \"كُنَّا نتحدث بحَجَّة الوداع - ولا ندري أنَّه الوداعُ من رسول الله ﷺ فلما كان حجة الوداع؛ حمد الله وأثنى عليه، ثم ذكر المسيحَ الدجال، فجلَّاه (^٣) بما شاء الله، ثم قال: ما بعث الله من نبي إلا وقد أنذر أمتَه، لقد أنذره نوحٌ أمته، والأنبياءُ من بعده، ثم قال: ألا ما خفي عليكم من شأنه، فلا يَخْفَيَن عليكم أنَّ ربكم ليس بأعورَ، ثم قال: ألا ما خفي عليهم من شأنه، فلا يخفى عليكم أنَّ ربكم ليس بأعور، ثم قال: ألا فما خفي عليكم من شأنه، فلا يخفى عليكم أنَّ ربكم ليس بأعور، ألا إنَّه أعور العينِ اليمنى، كأن عينه عنبةٌ طافيةٌ (^٤)، ألا إنَّ الله ﷿ حرم عليكم أموالَكم ودماءكَم كحرمةِ يومِكم هذا، في شهركِم هذا، فى بلدِكم هذا، ألا هل بلغتُ؟ قالوا: نعم، قال: اللهم اشهد، ألا هل بلغتُ؟ قالوا: نعم، قال: اللهم اشهدْ، ألا هل بلغت؟ قالوا: نعم، قال: اللهم اشهدْ،\n\n⦗١٦٩⦘\nثم قال: ويلَكم -أو قال: ويحَكم- انظروا (^٥) أن لا ترجعوا بعدي كفارًا (^٦) يضرب بعضُكم رقابَ بعض\" (^٧).\n_________\n(^١) عمر بن محمد بن زيد العمري.\n(^٢) محمد بن زيد بن المهاجر بن قنفذ القرشي.\n(^٣) أي: بينه وأظهره. انظر: مشارق الأنوار (١/ ١٥٠).\n(^٤) كأن عينه عنبة طافية بياء غير مهموزة أي: بارزة، وهي الحبة التي قد خرجت عن حد نبتة أخواتها، فظهرت من بينها وارتفعت. وقيل: أراد به الحبة الطافية على وجه الماء، شبه عينة بها. ولبعضهم بالهمز أي: ذهب ضوؤها. انظر: النهاية (٣/ ١٣٠)، فتح الباري (١٣/ ٩٧).\n(^٥) انظرني: أي اصغ إلي؛ ومنه قوله ﷿: ﴿وَقُولُوا انْظُرْنَا وَاسْمَعُوا﴾ [البقرة: ١٠٤]. لسان العرب (٥/ ٢١٨)، تاج العروس (١٤/ ٢٤٨).\n(^٦) قال الحافظ ابن حجر: \"جملة ما فيه من الأقوال ثمانية: أحدها قول الخوارج: إنَّه على ظاهره، ثانيها: هو في المستحلين. ثالثها: المعنى كفارا بحرمة الدماء وحرمة المسلمين وحقوق الدين، رابعها: تفعلون فعل الكفار في قتل بعضهم بعضا، خامسها: لابسين السلاح، يقال: كفر درعه إذا لبس فوقها ثوبا، سادسها: كفارا بنعمة الله، سابعها: المراد الزجر عن الفعل وليس ظاهره مرادا، ثامنها: يكفر بعضكم بعضا كأن يقول أحد الفريقين للآخر يا كافر فيكفر أحدهما\". فتح الباري لابن حجر (١٢/ ١٩٤).\n(^٧) أخرجه البخاري في صحيحه (كتاب المغازي، باب حجة الوداع (٥/ ١٧٦، حديث رقم ٤٤٠٢) من طريق عمر بن محمد.\nوالحديث لم يَعْزُه الهيثمي في مجمع الزوائد (٧/ ٦٥١، رقم ١٢٥١١)، والحافظ ابن حجر في إتحاف المهرة (٨/ ٦٦١، رقم ١٠١٨٥) إلا للإمام أحمد في مسنده.","vol":"22","page":167},{"text":"١٢٧٥٨ - حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا أبو زرعة وهب الله بن راشد، عن يونس بن يزيد، مال الزهري، عن سالم بن عبد الله، أخبره أنّ عبد الله بن عمر، أخبره \"أنّ عمر بن الخطاب انطلق مع رسول الله ﷺ في رهطٍ قِبَل ابنِ صيَّاد، حتى وجده يلعب مع الصبيان، عند أُطُمِ ابن مَغَالة (^١)، وقد قارب ابن صياد يومئذ\n\n⦗١٧٠⦘\nالحلمَ، فلم يشعر حتى ضرب النبيُّ ﷺ ظهرَه بيده، ثم قال: أتشهد أني رسول الله؟ فنظر إليه ابنُ صياد، فقال: أشهد أنك رسول الأُمِّيِين، ثم قال ابنُ صياد لرسول الله ﷺ: أتشهد أني رسول الله؟ فرَضَّه رسول الله ﷺ، وقال آمنت بالله ورسوله، ثم قال رسول الله ﷺ لابن صياد: ما ترى؟ قال بين صادقٍ وكاذبٍ، فقال رسول الله ﷺ: خلط عليك الأمر، ثم قال النبي ﷺ: إني قد خبَّأت لك خبيئًا، فقال ابن صياد: هو الدُّخُّ (^٢)،\n\n⦗١٧١⦘\nفقال له النبي ﷺ: اخْسَ (^٣)، فلن تَعْدُوَ قدرَك، فقال عمر: يا رسول الله: ائذن لي أضرب عنقَه، فقال لي النبي ﷺ: إن يكن هو فلن تستطيع عليه، وإن لم يكن هو، فلا خير لك في قتله\" (^٤).\nرواه مسلم: [عن] (^٥) حرملة (^٦)، عن ابن وهب، عن يونس (^٧)، بنحوه.\n_________\n(^١) كذا في الأصل ووضع (صـ) فوق (بن)، وجاء في صحيح مسلم (بني مغالة)، وبنو مغالة - بالغين معجمة -: من قرى الأنصار بالمدينة. قال الزبير بن بكّار: كلّ ما كان من =\n\n⦗١٧٠⦘\n= المدينة عن يمينك إذا وقفت مستقبل مسجد رسول الله ﷺ فهو بنو مغالة، والجهة الأخرى فهو جديلة، وهم بنو معاوية. انظر: مراصد الاطلاع (١/ ٢٢٦).\n(^٢) قال النووي: \"هو بضم الدال وتشديد الخاء، وهي لغة في الدخان كما قدمناه. وحكى صاحب نهاية الغريب فيه فتح الدال وضمها والمشهور في كتب اللغة والحديث ضمها فقط، والجمهور على أن المراد بالدخ هنا الدخان، وأنها لغة فيه. وخالفهم الخطابي فقال: لا معنى للدخان هنا؛ لأنه ليس ما يخبأ في كف أوكم كما قال، بل الدخ بيت موجود بين النخيل والبساتين. قال: إلا أن يكون معنى خبأت أضمرت لك اسم الدخان فيجوز، والصحيح المشهور أنه ﷺ أضمر له آية الدخان، وهى قوله تعالى: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ قال القاضي: قال الداودي: وقيل: كانت سورة الدخان مكتوبة في يده ﷺ، وقيل: كتب الآية في يده. قال القاضي: وأصح الأقوال أنه لم يهتد من الآية التي أضمر النبي ﷺ إلا لهذا اللفظ الناقص على عادة الكهان إذا ألقى الشيطان إليهم بقدر ما يخطف قبل أن يدركه الشهاب، ويدل عليه قوله ﷺ: اخسأ فلن تعدو قدرك؛ أي: القدر الذي يدرك الكهان من الاهتداء إلى بعض الشيء وما لا يبين من تحقيقه ولا يصل به إلى =\n\n⦗١٧١⦘\n= بيان وتحقيق أمور الغيب، ومعنى اخسأ اقعد فلن تعدو قدرك والله أعلم\". شرح النووي على مسلم (١٨/ ٤٨).\n(^٣) قال ابن التين: \"معناه: اسكت صاغرا مطرودا، وثبتت الهمزة في آخر اخسأ في رواية، وحذفت في أخرى بلفظ: اخس، وهو تخفيف\". انظر: شرح النووي على مسلم (١٨/ ٤٨)، فتح الباري (١٠/ ٥٦١).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٤، حديث رقم ٩٥) من طريق يونس بن يزيد، به.\nوأخرجه البخاري في صحيحه (كتاب الجنائز، باب إذا أسلم الصبي فمات، هل يصلى عليه، وهل يعرض على الصبي الإسلام (٢/ ٩٣، حديث رقم ١٣٥٤) عن عبدان، عن عبد الله، عن يونس، به.\nمن فوائد الاستخراج:\n- ذكر نسب يونس، وأنه ابن يزيد.\n- ذكر نسبة ابن شهاب، وأنه الزهري.\n(^٥) زيادة يقتضيها السياق.\n(^٦) حرملة بن يحيى بن حرملة التجيبي المصري.\n(^٧) من هذه الطريق وصله مسلم في الموضع السابق (٤/ ٢٢٤٤، حديث رقم ٩٥).","vol":"22","page":169},{"text":"١٢٧٥٩ - حدثنا محمد بن عبد الله بن عبد الحكم، قال: حدثني أبو زُرعة -يعني: وهب الله بن راشد- عن يونس، عن الزهري، قال سالم: سمعت ابن عمر يقول: \"انطلق بعد ذلك (^١) رسولُ الله ﷺ وأبيُّ بن كعب إلى النخل، وهو يُخَبِّئُ من ابن صياد شيئًا قبل أن يراه، وابن صياد مضطجعٌ على فراشه في قطيفة (^٢) له فيها زمزمة (^٣)، فرأتْ أمُ ابن صياد رسول الله ﷺ وهو يتَّقِي بجذوعِ النخل، فقالت لابن صياد: أيْ صاف - وهو اسمه - هذا محمد، فثار ابن صياد، فقال النبي ﷺ: لو تركتْه لبين. قال سالم: فقال عبد الله: قام رسول الله ﷺ في الناس، فأثنى على الله بما هو أهله، ثم ذكر الدَّجالَ، فقال: إني لأُنذركُموه، وما من نبيٍّ إلا وقد أنذر قومَه، لقد أنذره نوحٌ قومه، ولكن سأقول لكم فيه قولا، لم يقله نبىٌّ لقومه:\n\n⦗١٧٣⦘\nتعلمون أنَّة أعور، وإن الله ليس بأعور\" (^٤).\n_________\n(^١) أي: يعد انطلاقه مع عمر في رهط قبل ابن صياد. انظر: عمدة القاري (٨/ ١٧٤).\n(^٢) هي كساء له خمل. انظر: النهاية (٤/ ٨٤).\n(^٣) في الصحيحين أربع روايات لهذه الكلمة كما قال القاضي عياض، وهي كما يلي: (زمزمة) بمعجمتين، و(رمرمة) بمهملتين، و(رمزة) بتقديم الراء، و(زمرة) بتقديم الزاي.\nومعنى هذه الكلمات كلها متقارب؛ والتي بزائين معجمتين: تحريك الشفتين بالكلام قاله الخطابي. وقال غيره: هو كلام العلوج وهم صموت بصوت يدار من الخياشم والحلق، لا يتحرك فيه اللسان والشفتان، وأما رمزة - بتقديم الراء -: فصوت خفي بتحريك الشفتين بكلام لا يفهم. وأما الزمرة -بتقديم الزاي-: فمن داخل الفم\". انظر: مشارق الأنوار (١/ ٢٩٢).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٤، حديث رقم ٩٥) من طريق يونس، به.\nوأخرجه البخاري في صحيحه (كتاب الجنائز، باب إذا أسلم الصبي فمات، هل يصلى عليه، وهل يعرض على الصبي الإسلام (٢/ ٩٣، حديث رقم ١٣٥٥) من طريق يونس، به.","vol":"22","page":172},{"text":"١٢٧٦٠ - حدثنا يعقوب بن سفيان (^١)، وأبو أمية (^٢)، قالا: حدثنا أبو اليمان (^٣)، أخبرنا شعيب (^٤)، عن الزهري، قال: أخبرني سالم بن عبد الله، أنّ عبد الله بن عمر، أخبره، \"أنَّ عمر بن الخطاب انطلق مع النبي ﷺ في رهطٍ من أصحابه، قِبَل ابن صياد، حتى وجده يلعب مع الغلمانِ، عند أُطمِ ابن مغالة، وقد قارب ابن صياد يومئذ الحُلُمَ، فلم يشعر حتى ضربَ النبيُّ ﷺ ظهرَه بيده، ثم قال النبي ﷺ: أتشهد أني رسول الله؟ فنظر إليه ابن صيَّاد، فقال: أشهد أنك رسولُ الأمِّيين، ثم قال ابنُ صياد لرسول الله ﷺ: أتشهد أني رسول الله؟ فرَضَّه رسول الله ﷺ، وقال: آمنت بالله ورسوله، ثم قال رسول الله ﷺ لابن صياد: ماذا ترى؟ فقال ابن صياد: ما بين صادقٍ وكاذبٍ، فقال رسول الله ﷺ: خلط عليك الأمر، ثم قال النبي ﷺ: إني قد خبَّأتُ لك خبيئًا، فقال ابنُ صياد: هو\n\n⦗١٧٤⦘\nالدُّخ، فقال له النبي ﷺ: اخس، فلن تعدوَ قدرَك، فقال عمر: يا رسول الله، إئذن لي أضرب عنقَه، فقال النبي ﷺ: إن يكن هو فلن تسلَّط عليه، وإن لم يكن هو فلا خيرَ لك في قتله\" (^٥).\nقال سالم (^٦): \"فسمعت عبد الله بن عمر يقول: انطلق بعد ذلك النبيُّ ﷺ، هو وأبيُّ بن كعب الأنصاري يؤُمَّان النخل، وهو يَخْتِل (^٧) أن يسمع من ابن صياد شيئًا قبل أن يراه، وابن صياد مضطجعٌ على فراشه في قطيفةٍ له فيها زمزمةٌ، فرأت أم ابن صياد رسول الله ﷺ وهو يتقي بجذوع النخل، فقالت لابن صياد: أيْ صاف - وهو اسمه - هذا محمدٌ، فثار ابنُ صياد، فقال النبي ﷺ: لو تركتَه لبين\" (^٨).\n\n⦗١٧٥⦘\nقال سالم (^٩): \"قال عبد الله بن عمر: ثم قام رسول الله ﷺ في الناس، فأثنى على الله بما هو أهلُه، ثم ذكر الدجال، فقال: إني لأُنذركُموه، وما من نبيٍّ إلا قد أنذره قومَه، لقد أنذره نوحٌ قومه، ولكن سأقول لكم فيه قولًا لم يقله نبيٌّ لقومه: تعلمون أنَّه أعور، وإن الله ﷿ ليس بأعور\" (^١٠).\n_________\n(^١) يعقوب بن سفيان الفارسي الفسوي أبو يوسف القاضي\n(^٢) هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٣) هو: الحكم بن نافع البهراني الحمصي.\n(^٤) شعيب بن أبي حمزة: دينار الأموي أبو بشر الحمصي.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٥، حديث رقم ٩٥) من طريق ابن شهاب، به.\nوأخرجه البخاري في صحيحه (كتاب الجنائز، باب إذا أسلم الصبي فمات، هل يصلى عليه؟ وهل يعرض على الصبي الإسلام؟ (٢/ ٩٣، حديث رقم ١٣٥٤) من طريق يونس، عن الزهري، به.\n(^٦) أي: بالإسناد السابق.\n(^٧) أي: يداوره ويطلبه من حيث لا يشعر. النهاية (٢/ ١٠).\n(^٨) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٥، حديث رقم ٩٥) في طريق ابن شهاب، به. =\n\n⦗١٧٥⦘\n= وأخرجه البخاري في صحيحه (كتاب الجنائز، باب إذا أسلم الصبي فمات، هل يصلى عليه؟ وهل يعرض على الصبي الإسلام؟ (٢/ ٩٣، حديث رقم ١٣٥٥) من طريق يونس، عن ابن شهاب، به.\n(^٩) أي: بالإسناد السابق.\n(^١٠) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٥، حديث رقم ٩٥) من طريق ابن شهاب، به.\nوأخرجه البخاري في صحيحه (كتاب الجهاد والسير، باب كيف يعرض الإسلام على الصبي؟ (٤/ ٧١، حديث رقم ٣٠٥٧) من طريق معمر، عن الزهري، به.","vol":"22","page":173},{"text":"١٢٧٦١ - حدثنا أبو داود الحراني (^١)، حدثنا يعقوب بن إبراهيم بن سعد، حدثني أبي (^٢)، عن صالح (^٣)، عن ابن شهاب، قال: أخبرني سالم بن عبد الله، أنّ عبد الله بن عمر قال: \"انطلق رسولُ الله ﷺ ومعه رهطٌ من أصحابه، فيهم عمر بن الخطاب، حتى وجد ابنَ صائد، غلامًا قد ناهزه\n\n⦗١٧٦⦘\nالحلمَ، يلعب مع الغلمان عند أُطمِ بنى مَغَالة، فلم يشعر ابنُ صياد حتى ضرب رسولُ الله ﷺ ظهرَه، فقال رسولُ الله ﷺ: أتشهد أني رسول الله ﷺ؟ قال ابن صياد: أتشهد أني رسول الله؟ فرفضه رسولُ الله ﷺ، وقال: آمنت بالله ورسله، ثم قال له رسول الله ﷺ: ماذا ترى؟ قال: أرى صادقًا وكاذبًا، فقال له رسول الله ﷺ: خلط عليك الأمر، وقال له رسول الله ﷺ: إني قد خبَّأت لك خبيئًا، فقال ابن صياد: هو الدُّخ، قال له رسول الله ﷺ: اخس، فلن تعدوَ قدرَك. قال عمر: يا رسول الله، ائذن لى فيه أضربُ عنقَه، فقال رسول الله ﷺ: إنْ يكن فلن تسلَّط عليه، وإن لم يكن فلا خير لك في قتلِه\" (^٤).\n_________\n(^١) هو: سليمان بن سيف بن يحيى الطائي الحراني.\n(^٢) هو: إبراهيم بن سعد بن إبراهيم بن عبد الرحمن الزهري المدني.\n(^٣) صالح بن كيسان المدني.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٥، حديث رقم ٩٦) من طريق يعقوب بن إبراهيم بن سعد، به.\nمن فوائد الاستخراج:\n- ذكر الزهري بشهرته: ابن شهاب.\n- ذكر لفظ حديث صالح، بينما مسلم أحال به على لفظ رواية يونس.","vol":"22","page":175},{"text":"١٢٧٦٢ - حدثنا البهراني (^١)، حدثنا هشام بن عمار، حدثنا يحيى بن حمزة (^٢)، عن الزبيدي (^٣)، - قال: ونظرت في كتابِ عبد الله بن\n\n⦗١٧٧⦘\nسالم (^٤) -، عن الزُّبيدي، قال: أخبرني محمد بن مسلم (^٥)، عن سالم بن عبد الله، أنَّه سمع عبد الله بن عمر يقول: \"انطلق رسول الله ﷺ وأبيُّ بن كعب إلى النخل التي فيها ابن صيَّاد\"، وذكر الحديث (^٦).\n_________\n(^١) هو: سليمان بن عبد الحميد الحراني الحمصي.\n(^٢) يحيى بن حمزة بن واقد الحضرمي أبو عبد الرحمن الدمشقى.\n(^٣) هو: محمد بن الوليد بن عامر الحمصي.\n(^٤) عبد الله بن سالم الأشعري أبو يوسف الحمصي الوحاظي.\n(^٥) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري.\n(^٦) تقدم تخريجه في الحديث السابق.\nمن فوائد الاستخراج:\n- ذكر اسم الزهري: محمد بن مسلم.","vol":"22","page":176},{"text":"١٢٧٦٣ - حدثنا السُّلمي (^١)، والدَّبَري (^٢)، عن عبد الرزاق، أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر، \"أن رسولَ الله ﷺ مرّ بابن صياد - وهو صبيٌّ - في نفر من أصحابه، فيهم عمر بن الخطاب، وهو يلعب مع الغلمان عند أُطُمِ بني مَغَالة، وهو غلامٌ، فلم يشعر حتى ضرب رسولُ الله ﷺ بيده على ظهرِه، ثم قال: أتشهد أني رسول الله؟ فنظر إليه ابن صياد، فقال: أشهد أنك رسول الأُمّيين، ثم قال ابن صياد للنبي ﷺ: أتشهد أني رسول الله؟ فقال النبي ﷺ: آمنت بالله ورسله، ثم قال النبي ﷺ: ما يأتيك؟ قال ابن الصياد: يأتيني صادقٌ وكاذبٌ، فقال النبي ﷺ: خلط عليك الأمر، ثم قال رسول الله ﷺ: إني قد خبَّأت لك خبيئةً - خبَّأ له ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ -، قال ابن صياد: وهو الدُّخ، قال رسول الله ﷺ: اخس، فلن تعدوَ قدرَك. فقال عمر: يا رسول الله، ائذن\n\n⦗١٧٨⦘\nلى فأضربُ عنقَه، فقال رسول الله ﷺ: إن يكن هو فلن تسلَّط عليه وإن لم يكن هو فلا خيرَ لك في قتله\" (^٣). هذا لفظ الدَّبَري.\n_________\n(^١) هو: أحمد بن يوسف بن خالد الأزدي النيسابوري.\n(^٢) هو: إسحاق بن إبراهيم بن عباد الصنعاني.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٦، حديث رقم ٩٧) من طريق عبد الرزاق، به.\nوأخرجه البخاري في صحيحه (كتاب القدر، باب ﴿يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾ [الأنفال: ٢٤] (٨/ ١٢٦، حديث رقم ٦٦١٨).\nمن فوائد الاستخراج:\n- ذكر الزهري بشهرته: ابن شهاب.\n- ذكر لفظ حديث معمر، بينما مسلم أحال به على لفظ يونس وصالح.","vol":"22","page":177},{"text":"١٢٧٦٤ - حدثنا السُّلمي، عن عبد الرزاق، أخبرنا معمر، عن الزهري، عن سالم وغيره، قال: قال ابن عمر: \"انطلق رسول الله ﷺ وأبي بن كعب\"، وذكر الحديث إلى قوله: \"لو تركتْه لبَيَّن\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق، إلا أنه في مسلم عن سالم وحده.\nمن فوائد الاستخراج: عند أبي عونه: (عن سالم وغيره)، بينما عند مسلم (عن سالم) فقط.","vol":"22","page":178},{"text":"١٢٧٦٥ - حدثنا السُّلمي، والدَّبَري، عن عبد الرزاق، أخبرنا معمر، عن الزهري، عن سالم، عن ابن عمر، قال: \"قام رسول الله ﷺ فى الناس، وأثنى على الله بما هو أهله، ثم ذكر الدجال، فقال: إني لأنذركموه، وما من نبي إلا وقد أنذر قومه، فقد أنذر نوح قومه، ولكن سأقول لكم قولا لم يقله نبي لقومه: أن تعلموا (^١) أنَّه أعور،\n\n⦗١٧٩⦘\nوإن الله ﷿ ليس بأعور\".\nقال الزهري: فأخبرني عمر بن ثابت الأنصاري، أنَّه أخذه عن بعض أصحاب النبي ﷺ، \"أنَّ رسول الله ﷺ قال يومئذ للناس، وهو يحذِّرُهم عن فتنتِه أنَّه لن يرى أحدٌ منكم ربَّه ﷿ حتى يموتَ، وإنه مكتوب بين عينيه: كافرٌ، يقرأه من كره عملَه\" (^٢).\nرواه رَوْح بن عُبادة، عن هشام (^٣)، عن أيوب (^٤)، عن نافع، عن ابن عمر (^٥).\n_________\n(^١) في الأصل: (تعلمون)، والتصويب يقتضيه الأعراب.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٦، حديث رقم ٩٥/ ٣) من طريق ابن شهاب، به.\nوأخرجه البخاري في صحيحه (كتاب الجهاد والسير، باب كيف يعرض الإسلام على الصبى (٤/ ٧١، حديث رقم ٣٠٥٧).\n(^٣) هشام بن حسان الأزدي القردوسي أبو عبد الله البصري.\n(^٤) أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٥) هذا الطريق أخرجه مسلم للحديث القادم برقم (٩٨) من طريق روح بن عبادة، عن هشام، به. فيخشى أن يكون هناك تقديم على الحديث.","vol":"22","page":178},{"text":"١٢٧٦٦ - حدثنا كردوس (^١)، حدثنا وهب بن جرير، حدثنا أبي (^٢)، قال: سمعت أيوب، يحدث عن نافع، عن ابن عمر قال: \"كان بيني وبين ابنِ صائد شيءٌ، فكلمتُه (^٣)، فانتفخ حتى ملأ السِّكَّةَ (^٤)، فقالت لي\n\n⦗١٨٠⦘\nحفصة: لا تُغضبْه، فإنَّ رسول الله ﷺ قال: الدَّجالَ يخرج من غضبة يَغضبُها\" (^٥).\n_________\n(^١) هو: خلف بن محمد بن عيسى الواسطي.\n(^٢) جرير بن حازم بن زيد الأزدي العتكي البصري.\n(^٣) سيأتي بيان ما هو الكلام الذي وقع بينهما في الروايات الآتية.\n(^٤) أي: الطريق كما سيأتي في الحديث رقم (١٢٧٦٧)، وأصل السكة: الطريقة المصطفة من النخل، ومنها قيل للأزقة سكك لاصطفاك الدور فيها. انظر: النهاية (٢/ ٣٨٤)، تكملة فتح الملهم (١٢/ ٢٨٠).\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٦، حديث رقم ٩٨) من طريق أيوب، به.","vol":"22","page":179},{"text":"١٢٧٦٧ - حدثنا خلف بن محمد كردوس الواسطي، وعلي بن إبراهيم أبو الحسين الواسطي، قالا: حدثنا وهب بن جرير، حدثنا أبي، قال: سمعت أيوب، يحدث عن نافع، عن ابن عمر قال: \"كان بيني وبين ابن صائد شيءٌ، فكلمتُه بشيء، فغضب، فانتفخ حتى ملأ السِّكَّةَ، فقالت لي حفصةُ: لا تغضبه، فإنِّي سمعتُ رسولَ الله ﷺ يقول: الدَّجَّال يخرج من غضبةٍ يغضبُها\" (^١).\n_________\n(^١) تقدم تخريجه في الحديث السابق.","vol":"22","page":180},{"text":"١٢٧٦٨ - حدثنا الصغاني (^١)، حدثنا الأسود بن عامر، حدثنا حماد بن سلمة، عن أيوب، وعبيد الله بن عمر (^٢)، عن نافع، عن ابن عمر، \"أنه رأى ابن صائد في سكةٍ من سككِ المدينةِ، قال: فسَبَّه، ووقع فيه، قال: فانتفخ حتى سدَّ الطريقَ، قال: وضربه بعصًا معه حتى كسرَها عليه، قال: فقالت له حفصة: ما لكَ وله؟ ما يولعُك به (^٣)؟ ألم تسمعْ\n\n⦗١٨١⦘\nرسولَ الله ﷺ يقول: إنما الدجال يخرج من غضبة يغضبُها؟ \" (^٤).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٢) عبيد الله بن عمر بن حفص بن عاصم بن عمر العدوي العمري.\n(^٣) أي: ما يغريك به؟ انظر: النهاية (٥/ ٢٢٦).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر ابن صياد (٤/ ٢٢٤٦، حديث رقم ٩٨) من طريق أيوب، به.","vol":"22","page":180},{"text":"١٢٧٦٩ - حدثنا ابن أبي سعد (^١)، حدثنا سرُيج بن النعمان، حدثنا حماد (^٢)، عن أيوب (^٣)، وعبيد الله، عن نافع، عن ابن عمر، \"أنه رأى ابن صائد\"، فذكر مثله (^٤).\n_________\n(^١) لم يتبين لي من هو.\n(^٢) حماد بن سلمة بن دينار البصري.\n(^٣) أيوب بن أبي تميمة كيسان السختياني البصري.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":181},{"text":"١٢٧٧٠ - حدثنا يحيى بن محمد بن البَخْتري الحِنَّائي (^١) ببغداد، حدثنا عبد الأعلى بن حماد (^٢)، حدثنا معتمر بن سليمان، حدثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، \"أنَّ النبي ﷺ ذكر الدجالَ بين ظهرانيِ الناسِ، فقال: إنَّ الله ﷿ ليس بأعور، ألا إنَّ المسيحَ\n\n⦗١٨٢⦘\nالدجالَ أعورُ العينِ اليُمنى، كأنَّ عينَه عنبةٌ طافيةٌ\" (^٣).\n_________\n(^١) يحيى بن محمد بن البختري - بالباء المنقوطة من تحتها بنقطة، والخاء المنقوطة السكنة، وبعدها التاء المفتوحة المنقوطة من فوقها بنقطتين، بعدها راء مهملة - أبو زكريا الحنائي. بكسر الحاء المهملة، وفتح النون المشددة، وفي آخرها الياء؛ نسبة إلى بيع الحناء -. قال الخطيب: كان ثقة. انظر: تاريخ بغداد (١٦/ ٣٣٨، ترجمة ٧٤٨٣)، الأنساب (٢/ ١٠٨) و(٤/ ٢٧٥).\n(^٢) عبد الأعلى بن حماد بن نصر الباهلي أبو يحيى البصري النرسي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٤٢٢٤٧ حديث رقم ١٠٠) من طريق عبيد الله، به.\nمن فوائد الاستخراج: تعيين عبيد الله، وأنه ابن عمر.","vol":"22","page":181},{"text":"١٢٧٧١ - حدثنا هلال بن العلاء، حدثنا أبي (^١)، عن عبيد الله (^٢)، عن أيوب، عن نافع، عن ابن عمر، \"أنَّ رسول الله ﷺ قال في الدَّجَّال: كأنَّ عينَه عنبةٌ طافيةٌ\" (^٣).\n_________\n(^١) العلاء بن هلال بن عمر الباهلي الرقي.\n(^٢) عبيد الله بن عمرو بن أبي الوليد الأسدي الرقي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٠٠/ ٢) من طريق أيوب، به.\nمن فوائد الاستخراج: ذكر لفظ حديث أيوب، بينما مسلم أحال به على حديث أبي أسامة، ومحمد بن بشر.","vol":"22","page":182},{"text":"١٢٧٧٢ - حدثنا أبو أمية (^١)، حدثنا عبد الله بن جعفر (^٢)، وعمرو بن عثمان (^٣)، قالا: حدثنا عبيد الله بن عمرو (^٤)، عن أيوب، عن نافع، عن ابن عمر، \"أنَّ النبي ﷺ قال: إنَّ الدَّجالَ أعورُ عينِ اليمنى، كأنها عنبةٌ طافيةٌ\" (^٥).\n_________\n(^١) أبو أمية هو: محمد بن إبراهيم بن مسلم الخزاعي الطرسوسي.\n(^٢) عبد الله بن جعفر بن غيلان الرقي.\n(^٣) عمرو بن عثمان بن سيار الكلابي الرقي أبو عمر.\n(^٤) عبيد الله بن عمرو بن أبي الوليد الأسدي الرقى.\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"22","page":182},{"text":"١٢٧٧٣ - حدثنا الزعفراني (^١)، حدثنا أبو عباد (^٢)، حدثنا حماد بن سلمة، عن أيوب، وعبيد الله (^٣)، عن نافع، عن ابن عمر، عن النبي ﷺ، بمثله (^٤).\n_________\n(^١) هو: الحسن بن محمد بن الصباح البغدادي أبو على.\n(^٢) أبو عباد هو: يحيى بن عباد الضبعي.\n(^٣) عبيد الله بن عمر بن حفص بن عاصم بن عمر العدوي العمري.\n(^٤) تقدم تخريجه في الحديث (١٢٧٧١).","vol":"22","page":183},{"text":"١٢٧٧٤ - حدثنا أبو أمية، حدثنا سليمان بن حرب، وعارم (^١)، ح.\nوحدثنا إسماعيل القاضى (^٢)، حدثنا سليمان بن حرب، وعارم، قالا: حدثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: \"ذكر رسولُ الله ﷺ الدجالَ، فقال: أعور عين اليمنى، كأنها عنبة طافية\" (^٣). لم يذكر سليمانُ \"اليُمْنى\".\n_________\n(^١) عارم هو: محمد بن الفضل السدوسي البصري.\n(^٢) هو: إسماعيل بن إسحاق بن إسماعيل بن حماد بن بلد بن درهم الأزدي.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٠/ ٢) من طريق حماد بن زيد، به.\nمن فوائد الاستخراج: ذكر لفظ حديث حماد بن زيد، عن أيوب، بينما مسلم أحال به على حديث أبي أسامة ومحمد بن بشر.","vol":"22","page":183},{"text":"١٢٧٧٥ - حدثنا يوسف بن مسلَّم (^١)، حدثنا حجاج بن محمد (^٢)،\n\n⦗١٨٤⦘\nحدثنا شعبة، عن قتادة، عن أنس، قال: رسول الله ﷺ: \"ما من نبي إلا حذَّر أمّتَه الأعورَ الدّجالَ، ألا إنَّه أعور، وإنّ ربَّكم ليس بأعور، مكتوبٌ بين عينَيْه كافرٌ\" (^٣).\n_________\n(^١) هو: يوسف بن سعيد بن مسلَّم المصيصي.\n(^٢) حجاج بن محمد المصيصى الأعور.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠١) من طريق شعبة، به.","vol":"22","page":183},{"text":"١٢٧٧٦ - حدثنا أبو أمية، حدثنا زكريا بن عدي، حدثنا حاتم بن إسماعيل، عن موسى بن عقبة، عن نافع، عن ابن عمر، قال: قال رسول الله ﷺ بين ظهراني الناس-: \"إنّ الدجالَ أعورُ عينِ اليُمنى، كأنَّها عنبةٌ طافيةٌ\" (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٠/ ٢) من طريق موسى بن عقبة، به.\nمن فوائد الاستخراج: ذكر لفظ حديث موسى بن عقبة، بينما مسلم أحال به على حديث عبيد الله.","vol":"22","page":184},{"text":"١٢٧٧٧ - حدثنا الصغاني (^١)، حدثنا أبو الوليد (^٢)، حدثنا شعبة، عن قتادة، قال: سمعت أنس بن مالك، يحدث عن النبي ﷺ أنَّه قال: \"ما بعث الله من نبي إلا أنذر أمتَه الأعورَ الكذَّابَ، ألا إنَّه أعور، وإنَّ ربَّكم ﷿ ليس بأعورَ، وإنَّ بين عينَيْه مكتوبٌ: كافرٌ\" (^٣).\n\n⦗١٨٥⦘\nرواه غُندر، عن شعبة، فقال: \"ك ف ر\" (^٤).\nورواه معاذ بن هشام، عن أبيه، عن قتادة: \"ك ف ر\" (^٥).\n_________\n(^١) هو: محمد بن إسحاق بن جعفر أبو بكر البغدادي.\n(^٢) هو: هشام بن عبد الملك الباهلي الطيالسي.\n(^٣) تقدم تخريجه في الحديث (١٢٧٧٥).\n(^٤) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠١) عن محمد بن المثنى، ومحمد بن بشار، عن محمد بن جعفر (غندر)، به.\n(^٥) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٢) عن ابن المثنى، وابن بشار، عن معاذ بن هشام، به.","vol":"22","page":184},{"text":"١٢٧٧٨ - حدثنا أبو عبد الله محمد بن حفص العسقلاني بالرَّمْلة (^١)، حدثنا آدم بن أبي إياس،\nوحدثنا عيسى بن جعفر الوراق أبو موسى، حدثنا الحسن الأشيب (^٢)، ح.\nوحدثنا الصغاني، حدثنا حسن الأشيب،\nحدثنا شيبان (^٣)، عن قتادة، قال: حدثنا أنس بن مالك، أنَّ نبيَ الله ﷺ كان يقول: \"مكتوبٌ بين عَيْنَيِ الدَّجالِ: ك ف ر، أيْ: كافرٌ، يقرؤه كل مؤمنٍ أميٍّ وكاتبٍ\" (^٤).\n_________\n(^١) الرّملة: مدينة عظيمة بفلسطين، وكانت قصبتها. انظر: معجم البلدان (٣/ ٦٩)، المعالم الأثيرة في السنة والسيرة (ص ١٣٠).\n(^٢) هو: الحسن بن موسى الأشيب البغدادي.\n(^٣) شيبان بن عبد الرحمن النحوي أبو معاوية البصري.\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٢) من طريق قتادة، به.\n⦗١٨٦⦘\nمن فوائد الاستخراج: زيادة: (يقرؤه كل مؤمن أميّ وكاتب) في حديث قتادة.","vol":"22","page":185},{"text":"١٢٧٧٩ - حدثنا ابن الجنيد (^١)، حدثنا رَوْح بن عُبادة، حدثنا سعيد بن أبي عَروبة، عن قتادة، عن أنس بن مالك، عن النبيّ ﷺ قال: \"مكتوبٌ بين عينَيْه: ك ف ر، أي: كافرٌ، يقرؤه كلُّ مؤمنٍ أميّ أو كاتبٍ\" (^٢).\n_________\n(^١) هو: محمد بن أحمد بن الجنيد.\n(^٢) تقدم تخريجه وفوائد الاستخراج في الحديث السابق.","vol":"22","page":186},{"text":"١٢٧٨٠ - حدثنا محمد بن يحيى (^١)، حدثنا عبد الصمد بن عبد الوارث، حدثنا أبي (^٢)، عن شعيب بن الحَبْحَاب (^٣)، عن أنس بن مالك، قال: قال النبي ﷺ: \"الدَّجَّال ممسوحُ العينِ (^٤)، مكتوبٌ بين عينيه: كافرٌ، يتهجاها (^٥)، يقرؤه كل مسلم: ك ف ر\" (^٦).\n_________\n(^١) محمد بن يحيى بن عبد الله بن خالد بن فارس الذهلي.\n(^٢) عبد الوارث بن سعيد بن ذكوان العنبري مولاهم البصري.\n(^٣) شعيب بن الحبْحَاب الأزدي مولاهم، أبو صالح البصري. ثقة، كما في التقريب (ترجمة ٢٧٩٦).\n(^٤) أي: مطموس العين، وهذه صفة حبة العنب إذا سال ماؤها. انظر: شرح النووي على مسلم (٢/ ٢٣٥).\n(^٥) هَجَّى الحروف: عدَّدَها. انظر: المغرب في ترتيب المعرب (٢/ ٣٧٩).\n(^٦) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٣) من طريق عبد الوارث، به.","vol":"22","page":186},{"text":"١٢٧٨١ - حدثنا الصائغ (^١) بمكة، حدثنا عفان (^٢)، حدثنا\n\n⦗١٨٧⦘\nعبد الوارث، بمثله، إلا أنَّ عفان قال: \"يقرؤه كلُّ مؤمنٍ وكلُّ أميٍّ\" (^٣).\nرواه أبو معاوية (^٤)، عن الأعمش، عن شقيق، عن حذيفة، قال: قال النبي ﷺ: \"الدَّجالُ أعور عين اليسرى (^٥)، معه جنَّةٌ ونارٌ، فنارُه جنّةٌ، وجنتُه نار\" (^٦).\n_________\n(^١) هو: جعفر بن محمد بن شاكر أبو محمد البغدادي.\n(^٢) عفان بن مسلم بن عبد الله الباهلى الصفار.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٣) من طريق عفان، به.\nمن فوائد الاستخراج: زيادة: \"وكل أمي\"، بينما هو في مسلم بلفظ: \"يقرؤه كل مسلم\".\n(^٤) هو: محمد بن خازم الضرير الكوفي.\n(^٥) جاء في حديث حذيفة ﵁ أن العور لعينه اليسرى، وتقدم في حديث ابن عمر ﵄ أنها لعينه اليمنى، فذهب بعضهم إلى ترجيح حديث ابن، وذهب بعضهم إلى الجمع -وهو مسلك القاضي عياض ﵀ أن كل واحدة من عيني الدجال معيية عوراء؛ فإحداهما معيية بذهاب ضوئها حتى ذهب إدركها، والأخرى بنتوئها. انظر: تكملة كمح الملهم (١٢/ ٢٨٣).\n(^٦) وصله مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٨، حديث رقم ١٠٤) عن محمد بن عبد الله بن نمير، ومحمد بن العلاء، وإسحاق بن إبراهيم، عن أبي معاوية، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب ما ذكر عن بني إسرئيل ٤/ ١٦٨، ح ٣٤٥٠) و(كتاب الفتن، باب ذكر الدجال ٩/ ٦٠، ح ٧١٣٠) من طريق ربعي بن حراش، عن حذيفة، به.","vol":"22","page":186},{"text":"١٢٧٨٢ - حدثنا الدقيقي (^١)، حدثنا يزيد بن هارون، حدثنا أبو مالك الأشجعى (^٢)، حدثنا ربعي بن حراش، عن حذيفة بن اليمان، قال\n\n⦗١٨٨⦘\nرسول الله ﷺ: \"لأنَا أعلمُ بما مع الدَجالِ من الدّجالِ، معه نَهْران يجريَان: أحدُهما رأيَ العَيْن ماءٌ أبيضُ، والآخر رأيَ العين نارٌ تأجّج، فإذا أدركه أحدٌ منكم فليأتِ النهر الذي يراه نارا، فليُغمضْ عينَيْه، ثم لْيُطأطئْ رأسَه، فليشربْ، فإنه ماءٌ باردٌ، وإنَّ الدجالَ ممسوح العينِ، يعرفه كلُّ مؤمنٍ من عينِ اليسرى، عليها ظَفَرةٌ (^٣) غليظةٌ، وأنه مكتوبٌ بين عينيه كافرٌ، يقرؤه كلُّ مؤمنٍ كاتبٍ وغير كاتبٍ\" (^٤).\n_________\n(^١) هو: محمد بن عبد الملك الواسطي.\n(^٢) هو: سعد بن طارق.\n(^٣) الظَفَرة -بفتح الظاء والفاء-: لحمة تنبت عند المآقي، وقد تمتد إلى السواد فتغشيه. انظر: النهاية (٣/ ١٥٨).\n(^٤) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٩، حديث رقم ١٠٥) من طريق يزيد بن هارون، به.\nمن فوائد الاستخراج:\n- تصريح يزيد بن هارون بالسماع من أبي مالك الأشجعي.\n- تصريح أبي مالك الأشجعي بالسماع من ربعي.\n- تعيين حذيفة، وأنه ابن اليمان.\n- زيادة: \"يعرفه كلُّ مؤمنٍ من عينِ اليسرى\".","vol":"22","page":187},{"text":"١٢٧٨٣ - حدثنا عمار بن رجاء، حدثنا أبو داود (^١)، حدثنا شعبة، عن عبد الملك بن عمير، قال: سمعت ربعي بن حراش، قال: قال حذيفة، قال رسول الله ﷺ:- أو ذكروا الدجال- فقال رسول الله ﷺ: \"إن معه ماءً ونارًا، فماؤه نارٌ، ونارُه ماء، فلا تهلِكنَّ\".\n\n⦗١٨٩⦘\nقال أبو مسعود (^٢): وأنا قد سمعته (^٣).\n_________\n(^١) هو: سليمان بن داود الطيالسي.\n(^٢) هو عقبة بن عمرو الأنصري ﵁. وهذا الحديث من مسنده أيضا، وجاء في رواية الإمام مسلم في صحيحه برقم (١٠٧). قال ربعي: انطلقت معه -أي مع أبي مسعود- إلى حذيفة … ثم ذكر الحديث.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٩، حديث رقم ١٠٦) من طريق شعبة، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب ذكر الدجال (٦٠/ ٩، حديث رقم ٧١٣٠) من طريق شعبة، به.\nمن فوائد الاستخراج: تصريح عبد الملك بن عمير بالسماع من ربعي.","vol":"22","page":188},{"text":"١٢٧٨٤ - حدثنا أبو قلابة (^١)، حدثنا فهد بن حيّان، حدثنا شَعبة، بمثله (^٢).\n_________\n(^١) هو: عبد الملك بن محمد عبد الله الرقاشي البصري.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":189},{"text":"١٢٧٨٥ - حدثنا أبو البَخْتري (^١)، حدثنا يحيى بن آدم، قال: حدثنا مفضل (^٢)، ح.\nوحدثنا يوسف القاضي (^٣)، حدثنا محمد بن أبي بكر (^٤)، حدثنا معتمر، عن منصور، عن ربعي، عن حذيفة، قال: قال النبي ﷺ: \"لأنَا أعلم بما مع\n\n⦗١٩٠⦘\nالدجال منه، معه نهران: نار تجري، وماء بارد، فمن أدركه منكم فلا يهلكنَّ به، وليغمضْ عينَيْه، وليقعْ في الذي يرى أنها نار، فإنها نهرُ ماءٍ باردٍ\" (^٥).\n_________\n(^١) هو: عبد الله بن محمد بن شكر العنبري.\n(^٢) المفضل بن مهلهل السعدي أبو عبد الرحمن الكوفي.\n(^٣) يوسف القاضي هو: يوسف بن يعقوب بن إسماعيل بن حماد.\n(^٤) محمد بن أبي بكر بن على بن عطاء بن مقدم.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٤٩، حديث رقم ١٠٥) من طريق ربعي، به.","vol":"22","page":189},{"text":"١٢٧٨٦ - حدثنا الدنداني (^١)، حدثنا مسدد (^٢)، حدثنا معتمر، قال: سمعت منصورا، بمثله (^٣).\n_________\n(^١) هو: موسى بن سعيد الطرطوسي.\n(^٢) مسدد بن مسرهد.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":190},{"text":"١٢٧٨٧ - وحدثنا يوسف القاضي، حدثنا محمد بن أبي بكر، حدثنا أبو عوانة (^١)، عن عبد الملك بن عمير، عن ربعي، قال: قال أبو مسعود لحذيفة: ألا تحدثنا بما سمعت رسول الله ﷺ يقول؟ قال: سمعته يقول: \"مع الدَّجالِ إذا خرج ماءٌ ونارٌ، فأما الذي يرى الناسُ أنها نارٌ؛ فماءٌ باردٌ، وأما الذي يرى الناسُ أنَّه ماءٌ؛ فنار تُحرِق، فمن أدرك ذلك منكم، فليقع في الذي يراها نارًا؛ فإنها ماءٌ باردٌ. وأما الذي يرى الناسُ أنَّه ماءٌ، فنارٌ تحرق، فمن أدرك ذلك منكم، فليقع في الذي يراها نارا؛ فإنها ماء عذبٌ باردٌ\" (^٢).\n_________\n(^١) هو: الوضاح بن عبد الله اليشكري.\n(^٢) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٥٠، حديث رقم ١٠٧) من طريق ربعي، به.\n\n⦗١٩١⦘\n=وأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب ما ذكر عن بني إسرائيل (٤/ ١٦٨، حديث رقم ٣٤٥٠) عن موسى بن إسماعيل، عن أبي عوانة، به.","vol":"22","page":190},{"text":"١٢٧٨٨ - حدثنا إبراهيم بن مرزوق، وأبو الأزهر (^١)، قالا: حدثنا وهب بن جرير (^٢)، حدثنا أبي، قال: سمعت عبد الملك بن عمير، بإسناده، مثله (^٣).\n_________\n(^١) هو: أحمد بن الأزهر بن منيع العبدي.\n(^٢) وهب بن جرير بن حازم أبو عبد الله الأزدي البصري.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٥٠، حديث رقم ١٠٧) من طريق عبد الملك بن عمير، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب ما ذكر عن بني إسرائيل (٤/ ١٦٨، حديث رقم ٣٤٥٠) من طريق أبى عوانة، عن عبد الملك، به.","vol":"22","page":191},{"text":"١٢٧٨٩ - وحدثنا محمد بن شاذان، قال: حدثنا ذكريا بن عدي، حدثنا جرير (^١)، عن مغيرة (^٢)، بإسناده مثله: \"فمن أدرك ذلك منكم، فليقعْ فى النار التي يراها نارًا\". قال أبو مسعود: وأنا قد سمعتُه (^٣).\n_________\n(^١) جرير بن عبد الحميد بن قرط الضبي الكوفي.\n(^٢) المغيرة بن مقسم الضبي مولاهم الكوفي الفقيه الأعمى.\n(^٣) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٥٠، حديث رقم ١٠٨) من طريق جرير، عن المغيرة، عن نعيم بن أبي هند، عن ربي، به.\nوأخرجه البخاري في صحيحه (كتاب الفتن، باب ذكر الدجال (٦٠/ ٩، حديث رقم ٧١٣٠) من طريق شعبة، عن عبد الملك، عن ربعي، به.","vol":"22","page":191},{"text":"١٢٧٩٠ - حدثنا محمد بن محمد بن رجاء، حدثنا عثمان بن أبي\n\n⦗١٩٢⦘\nشيبة، حدثنا جرير، عن مغيرة، عن نعيم بن أبي هند، عن ربعي بن حراش، قال: قال حذيفة: \"لأنَا بما مع الدَّجالِ أعلم منه، إنَّ معه نهرًا من نار، ونهرًا من ماء، فالذي ترون أنَّه نارٌ ماءٌ، والذي ترون أنَّه ماءٌ نارٌ، فمن أدرك ذلك منكم، فأراد الماء فليشربْ من الذي يرى أنَّه نارٌ، فإنّه سيجده ماءً\". قال أبو مسعود: هكذا سمعتُ رسول الله ﷺ يقول (^١).\n_________\n(^١) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٥٠، حديث رقم ١٠٨) من طريق جرير، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب ما ذكر عن بني إسرإئيل (٤/ ١٦٨، حديث رقم ٣٤٥٠) من طريق عبد الملك، عن ربعي بن حراش، به.","vol":"22","page":191},{"text":"١٢٧٩١ - حدثنا أبو شيبة (^١)، ومحمد بن كثير الحراني، قالا: حدثنا شعيب بن حفص [¬*]، ح.\nوحدثنا عباس الدوري، حدثنا حسين المَرُّوذِي (^٢)، قالا: حدثنا شيبان (^٣)، عن يحيى بن أبي كثير، عن أبي سلمة (^٤)، سمعت أبا هريرة، قال رسول الله ﷺ: \"لأحدثنَّكم عن الدّجالِ حديثًا ما حدثه نبيٌّ قومَه؛ إنَّه أعور، وإنه يجيء معه بمثل الجنةِ والنارِ، فالتي يقول: إنها الجنةُ هو النارُ، والتي يقول: إنها النارُ\n\n⦗١٩٣⦘\nفهو الجنةُ، وإني أنذرْتُكم به كما أنذر نوحٌ به قومَه\" (^٥).\n_________\n(^١) هو: إبراهيم بن عبد الله بن محمد بن أبي شيبة.\n(^٢) حسين بن محمد بن بهرام أبو أحمد التميمي المروروذي.\n(^٣) شيبان بن عبد الرحمن النحوي أبو معاوية البصري.\n(^٤) أبو سلمة بن عبد الرحمن بن عوف الزهري.\n(^٥) أخرجه مسلم في صحيحه (كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه (٤/ ٢٢٥٠، حديث رقم ١٠٩) من طريق حسين بن محمد، به.\nوأخرجه البخاري في صحيحه (كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ﴾ [نوح: ١]- إلى آخر السورة (٤/ ١٣٤، حديث رقم ٣٣٣٨) عن أبي نعيم، عن شيبان، به.\nمن فوائد الاستخراج:\n- ذكر نسبة حسين بن محمد، وأنه المروذي.\n- ذكر نسب يحيى، وأنه ابن أبي كثير.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (شعيب بن حفص)، وصوابه: (سعيد بن حفص)، كما في النسخة الجزائرية [٦/ ق ١١٢/ أ] (ووضع على السين علامة الإهمال، فظنوها إعجاما!)، وإتحاف المهرة (٢٠٦٥٠)، وقد جاء على الصواب من رواية محمد بن يحيى بن محمد بن كثير الحراني (المعروف بـ: محمد بن كثير لؤلؤ)، عنه في عدة مواضع من الكتاب (١٨٧٢، ١٨٧٧، ٤٥١٦، ١١١٢٤)، وهو أبو عمرو سعيد بن حفص النفيلي الحراني.","vol":"22","page":192},{"text":"١٢٧٩٢ - حدثنا الغزي (^١)، حدثنا عبيد الله بن موسى (^٢)، حدثنا شيبان، بإسناده: \"لأحدثنَّكم عن الدجالِ حديثًا ما حدَّث به نبيٌّ قومَه؛ إنَّه أعور\"، ثم ذكر مثلَه (^٣).\n_________\n(^١) هو: عبد الله بن محمد بن الجراح.\n(^٢) عبيد الله بن موسى بن أبي المختار العبسي مولاهم.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":193},{"text":"المملكة العربية السعودية\nوزارة التعليم\nالجامعة الإسلامية بالمدينة المنورة\n٣٢\nعمادة البحث العلمي\nرقم الإصدار: (٠٠٠)\nالمسند الصحيح المخرج على صحيح مسلم\nلأبي عوانة يعقوب بن إسحاق الإسفرانييني (ت ٣١٦ هـ)\nتحقيق\nعبد الله بن محمد بن سعود آل مساعد\nالجزء الثانى والعشرون\nالطبعة الأولى\n١٤٣٨ هـ / ٢٠١٦ م","vol":"22","page":195},{"text":"١٢٧٩٣ - حدثنا عيسى بن أحمد البلخي والربيع بن سليمان قالا: حدثنا بشر بن بكر، قال حدثني عبد الرحمن بن يزيد بن جابر الدمشقي (^١)، عن يحيى بن جابر الحمصي، قال: حدثني عبد الرحمن بن جبير بن نفير الحضرمي، حدثني أبي أنَّه سمع النواس بن سمعان الكلابي يقول: ذكر رسول الله ﷺ الدجال ذات غداة، فخفض فيه ورفع (^٢)، حتى ظنناه فى طائفة النخل (^٣)، فلما رُحنا إلى رسول الله ﷺ عرف ذلك فينا، قال: \"ما شأنكم؟ \" قلنا: يا رسول الله ذكرت الدجال الغداة خفضت في أمره ورفعت، حتى ظننّاه في ول ئفة النخل. قال: \"غير الدجال أخوفني عليكم، إن يخرج وأنا فيكم فأنا حجيجه دونكم، وإن يخرج ولست فيكم، فامرؤ حجيجُ نفسه، والله خليفتي على كل مسلم. إنَّه شاب قطط (^٤)، عينه قائمة كأنه شبهه\n\n⦗١٩٨⦘\nبعبد العزى بن قطن (^٥)، فمن رآه منكم؛ فليقرأ فواتح سورة الكهف\"، ثم قال: \"أراه يخرج من خلةٍ (^٦) ما بين الشام والعراق، فعاث (^٧) يمينا، وعاث شمالا، يا عباد الله اثبتوا\". قلنا يا رسول الله: فما لبثه في الأرض؟ قال: \"أربعين يوما، يومٌ كسنة، ويوم كشهر، ويوم كجمعة، وسائر أيامه كأيامكم\". قلنا يا رسول الله؟ ذلك اليوم الذي كسَنَة تكفينا فيه صلاة يوم؟ قال: \"لا، اقدروا له قدره\"، قلنا: يا رسول الله فما إسراعه في الأرض، قال \"كالغيث استدبرته الريح\"، قال: \"فيأتي على القوم فيدعوهم فيؤمنون به، ويستجيبون له، فيأمر السماء فتمطر، ويأمر\n\n⦗١٩٩⦘\nالأرض فتنبت، فتروح عليهم سارحتهم (^٨) أطول ما كانت ذرًّا (^٩)، وأسبغه (^١٠) ضروعا، وأمده خواصرا (^١١)، ثم يأتى القوم؛ فيدعوهم، فيردون عليه قوله، فينصرف عنهم، فتتبعه أموالهم، فيصبحون ممحلين (^١٢) ما بأيديهم شيء.\nيمر بالخربة، فيقول لها: أخرجي كنوزك، فينطلق تتبعه كنوزها كيعاسيب (^١٣) النحل، ثم يدعو رجلا ممتلئا شبابًا، فيضربه بالسيف،\n\n⦗٢٠٠⦘\nفيقطعه جزلتين (^١٤) رمية الغرض (^١٥)، ثم يدعوه، فيقبل متهلل وجهه، يضحك، فبينا هو كذلك، إذ بعث الله المسيح ابن مريم ﵇، فينزل عند المنارة البيضاء شرقي دمشق (^١٦) في مهروذتين (^١٧)، واضعا\n\n⦗٢٠١⦘\nكفيه على أجنحة ملكين، إذا طأطأ رأسه قطر، وإذا رفع تحدر منه جمان (^١٨) كاللؤلؤ، فلا يحل لكافر يجد ريح نفسه إلا مات، ينتهي (^١٩) حيث ينتهي طرفه، فيطلبه حتى يدركه عند باب لدّ (^٢٠)، فيقتله، ثم يأتي نبي الله عيسى ﵇ قوما قد عصمهم الله منه، فيمسح على وجوههم ويحدثهم بدرجاتهم فى الجنة، فبيناهم كذلك، إذ أوحي إلى عيسى ﵇ أني قد أخرجت عبادًا لي لا يدَانِ (^٢١) لأحد بقتالهم، فحَرِّز عبادي إلى الطور (^٢٢).\nويبعث الله يأجوج ومأجوج (^٢٣)، وهم من كل حدب ينسلون (^٢٤)،\n\n⦗٢٠٢⦘\nفيمر أوائلهم على بحيرة طبرية (^٢٥)، فيشربوا ما فيها، فيمر آخرهم فيقولون: لقد كان بهذه مرة ماء، ويحصر نبي الله - صلى الله عليه - وأصحابه، حتى يكون رأس الثور لأحدهم خير من مئة دينار لأحدكم اليوم، فيرغب نبى الله عيسى ﵇ وأصحابه إلى الله ﷿، فيرسل عليهم النغف (^٢٦) في رقابهم، فيصبحون فَرْسَى (^٢٧) كموت نفس واحدة، ويهبط نبي الله عيسى ﵇ وأصحابه، فلا يجدون موضع شبر إلا وقد ملأه زهمتهم (^٢٨) ونتنهم ودمائهم، ويرغب نبي الله عيسى ﵇ وأصحابه إلى الله ﷿، فيرسل عليهم طيرًا كأعناق البخت (^٢٩)، فتحملهم فتطرحهم حيث شاء الله، ثم يرسل الله مطرا لا يكن فيه مدر (^٣٠) ولاوبر، فيغسل الأرض حتى يتركها كالزلقة (^٣١)، ثم يقول للأرض: ائتى ثمرك، وردي بركتك، فيومئذ تأكل العصابة (^٣٢) من الرمانة، ويستظلون\n\n⦗٢٠٣⦘\nبقحفها (^٣٣)، ويبارك في الرسل (^٣٤)، حتى إنَّ اللقحة (^٣٥) من الإبل لتكفى الفئام من الناس، واللقحة من البقر تكفي القبيلة، واللقحة من الغنم تكفي الفخذ (^٣٦)، فبيناهم كذلك؛ إذ بعث الله ﷿ ريحا طيبة، تأخذ تحت آباطهم، فتقبض روح كل مسلم، ويبقى شر الناس، يتهارجون (^٣٧) كما يتهارج الحمر، عليهم تقوم الساعة\" (^٣٨).\n_________\n(^١) موضع الالتقاء هو عبد الرحمن بن يزيد.\n(^٢) اختلف في قوله: \"فخفض فيه ورفع\" على قولين:\nالأول: أن النبي ﷺ أكثر الكلام في شأنه فتارة يرفع صوته ليسمع من بعد، وتارة يخفض ليستريح من تعب الجهر.\nالثاني: أن قوله: \"خفض فيه\" أي حقر من شأنه. وقوله: \"ورفع\" أي تعظيم فتنته، وأنه ليس بين يدي الساعة أحد أعظم فتنة من الدجال.\nانظر: المفهم (٧/ ٢٧٦)، إكمال المعلم (٨/ ٤٨٢)، شرح صحيح مسلم للنووي (١٨/ ٨٦)، تكملة فتح الملهم (٦/ ٢٨٧).\n(^٣) أي ناحيته وجانبه. (انظر: دليل الفالحين ٤/ ٦٣٣).\n(^٤) قطط -بفتح القاف والطاء- أي: شديد جعودة الشعر مباعد للجعودة. (شرح صحيح مسلم=\n\n⦗١٩٨⦘\n=للنووي ١٨/ ٨٧).\n(^٥) قال الإمام الطيبي ﵀: قيل إنَّه كان يهوديا، ولعل الظاهر أنه مشرك لأن العزى اسم صنم. يؤيده ما جاء في بعض الحواشي: هو رجل من خزاعة هلك في الجاهلية. ا هـ (شرح الطيبي على مشكاة المصابيح. ١٠/ ١١١).\nوروى البخاري في صحيحه (أحاديث الأنبياء رقم ٣٤٤١) بسنده عن الزهري، قال: رجل من خزاعة هلك في الجاهلية. وانظر: فتح الباري (٦/ ٥٦٣).\nوقال الحافظ ابن حجر: والمحفوظ أنه عبد العزى بن قطن، وأنه هلك في الجاهلية، كما قال الزهري ا هـ. (الفتح ١٣/ ١٠٨).\n(^٦) بفتح الخاء المعجمة واللام وتنوين الهاء: أي الطريق. انظر: النهاية (٢/ ٧٣)، شرح صحيح مسلم للنووي (١٨/ ٨٧ - ٨٨)، المفهم ٧/ ٢٧٩)، تكملة فتح الملهم (٦/ ٢٩١).\n(^٧) العيث: الفساد أو أشد الفساد والأسرع فيه. انظر: المفهم ٧/ ٢٧٩)، شرح صحيح مسلم للنووي (١٨/ ٨٨).\n(^٨) السارحة: هي الماشية. انظر: المفهم (٧/ ٢٨١)، شرح صحيح مسلم للنووي (١٨/ ٨٩)، شرح الطيبي على المشكاة (١٠/ ١١٣).\n(^٩) الذرى بضم الذال المعجمة -الأعالي والأسنمة- انظر: المصادر السابقة.\n(^١٠) أي أتمه واعظمه لكثرة لبنها. (انظر: تهذيب اللغة ١/ ٢٩٧)، مشارق الأنوار ٢/ ٢٠٥).\n(^١١) جمع خاصرة. ومدها كناية عن الإمتلاء من الشبع. انظر: المفهم (٢٨١/ ٧)، شرح صحيح مسلم للنووي (١٨/ ٨٩)، شرح الطيبي على المشكاة (١٠/ ١١٣).\n(^١٢) أي أصابهم المحل، وهو إنقطاع المطر ويبس الأرض من الكلاء، وهو القحط والشدة. انظر: المفهم (٧/ ٢٨١)، شرح الطيبي على المشكاة (١٠/ ١١٣)، مشارق الأنوار (١/ ٣٧٤).\nتنبيه: وجاء في الأصل \"مملخلين\" وهو خطأ والصواب ما أثبته كما في صحيح مسلم.\n(^١٣) أي جماعتها واليعسوب: هو أمير النحل الذي إذا طار تبعته جماعته.\nقال الإمام القرطبي: ووجه التشبيه أن يعاسيب النحل يتبع كل واحد منهم طائفة من النحل، فتراها جاعات في تفرقة، فالكنوز تتبع الدجال كذلك ا هـ. المفهم (٧/ ٢٨٢)، وانظر: إكمال المعلم (٨/ ٤٨٤)، شرح صحيح مسلم (١٨/ ٨٩)، مشارق الأنوار (٢/ ٣٠٥).\n(^١٤) أي قطعتين. انظر المصادر السابقة.\n(^١٥) الغرض: هو الهدف الذي يرمى فيه. (انظر: مختار الصحاح ص ٤٨٢).\nواختلف في قوله: \"رمية الغرض \" على قولين:\nالأول: أنه يفرق جسمه في قطعتين بينهما مسافة بقدر رمية الغرض.\nالثاني: أن المراد كرمية الغرض في السرعة والإصابة.\nانظر: إكمال المعلم (٨/ ٤٨٤)، المفهم ٧/ ٢٨٢)، شرح صحيح مسلم (١٨/ ٩٠)، تكملة فتح الملهم (٦/ ٣٠٢).\n(^١٦) قال الإمام ابن كثير ﵀: \"هذا هو الأشهر في موضع نزوله، أنه على المنارة البيضاء الشرقية بدمشق، وقد رأيت في بعض الكتب أنه ينزل على المنارة البيضاء شرقي جامع دمشق فلعل هذا هو المحفوظ، وتكون الرواية: فينزل على المنارة البيضاء الشرقية جامع دمشق فتصرف الراوي في التعبير بحسب ما فهم، وليس بدمشق منارة تعرف بالشرقية سوى التي إلى شرق الجامع الأموي، وهذا هو الأنسب والأليق، لأنه ينزل وقد أقيمت الصلاة فيقول له: يا إمام المسلمين: يا روح الله، تقدم، فيقول: تقدم أنت فإنها أقيمت لك، .... وقد جدد بناء هذه المنارة في زماننا سنة إحدى وأربعين وسبعمائة من حجارة بيض، .... ولعل هذا يكون من دلائل النبوة الظاهرة\". (النهاية في الفتن والملاحم ص ٩٨).\n(^١٧) هكذا بالذال المعجمة وروي بالدال المهملة -وهو أكثر-، والمعنى: أي لابس ثوبين مصبوغين بالصفرة، وكأنه الذي صبغ بالهردي. انظر: المفهم (٧/ ٢٨٢ - ٢٨٣)، التذكرة للقرطبي ٣/ ١٣١٢)، شرح صحيح مسلم (٨/ ٩٠)، إكمال المعلم=\n\n⦗٢٠١⦘\n= (٨/ ٤٨٥)، شرح الطيبي على المشكاة (١٠/ ١١٤).\n(^١٨) الجمان: هي ما استدار من اللؤلؤ والدر، ويستعاد لكل ما استدار من الحلي.\n(انظر: المفهم ٧/ ٢٨٤)، التذكرة للقرطبي (٣/ ١٣١٣).\n(^١٩) جاء في صحيح مسلم \"ونفسه ينتهي\".\n(^٢٠) بضم اللام وتشديد الدال: وهي بلدة قريبة من بيت المقدس. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩١).\n(^٢١) مثنى يد، والمعنى لا قدرة ولا طاقة. (المصدر السابق).\n(^٢٢) أي ارتحل بهم إلى جبل يحرزون - (يحفظون) فيه أنفسهم- والطور: الجبل بالسريانية. انظر: المفهم (٧/ ٢٨٥)، التذكرة (٣/ ١٣١٣)، شرح صحيح مسلم للنووي (١٨/ ٩١).\n(^٢٣) قال الحافظ ابن حجر ﵀: يأجوج ومأجوج قبيلتان من ولد يافث بن نوح. (فتح الباري ٦/ ٤٤٤)، وانظر: تفسير ابن كثير (٥/ ١٩٢)، المفهم (٧/ ٢٠٧).\n(^٢٤) الحدب: أي النشز، وقوله: (ينسلون): أي يمشون مسرعين. (ناظر: المفهم (٧/ ٢٨٥)، شرح صحيح مسلم للنووي (١٨/ ٩٢).\n(^٢٥) البحيرة تصغير البحر. وهي (بحيرة طبرية) من أعمال الأردن في طرف الغور وفي طرف الجبل، وجبل الطور مطل عليها. انظر: (تكملة فتح الملهم ٦/ ٣٠٥).\n(^٢٦) النغف: دود يكون في أنوف الإبل والغنم. انظر: (المفهم ٧/ ٢٨٥، شرح صحيح مسلم للنووي ١٨/ ٩٢).\n(^٢٧) أي قتلى. (انظر: المصادر السابقة).\n(^٢٨) أي دسمهم ورائحتهم الكريهة. (انظر: المصادر السابقة).\n(^٢٩) الأنثى من الجمال بختية، والذكر بختي، وهي جمال طوال الأعناق. انظر: (النهاية ١/ ١٠١).\n(^٣٠) المدر هو الطين الصلب. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩٢).\n(^٣١) هى الأرض الملساء التي لا شيء فيها. انظر: (المفهم ٧/ ٢٨٦).\n(^٣٢) الجماعة. (شرح صحيح مسلم للنووي ١٨/ ٩٢).\n(^٣٣) أي قشرها. (شرح صحيح مسلم للنووي ١٨/ ٩٢).\n(^٣٤) أي اللبن. (المصدر السابق).\n(^٣٥) أي ذات اللبن - وهي قريبة العهد بالولادة - (المصدر السابق).\n(^٣٦) بإسكان الخاء وهم الجماعة من الأقارب - دون القبيلة وفوق البطن - (المصدر السابق).\n(^٣٧) أي يجامع الرجال النساء بحضرة الناس كما يفعل الحمير، ولا يكترثون لذلك، وقيل: بمعنى يتقاتلون، وهذا اختيار ابن حجر. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩٣)، فتح الباري ١٣/ ١٩).\n(^٣٨) أخرجه مسلم في صحيحه (كتاب الفتن، باب ذكر الدجال وصفته ٤/ ٢٢٥٠ رقم ١١٠)، من طريق الوليد بن مسلم، قال: حدثني عبد الرحمن بن يزيد بن جابر به.\nفوائد الاستخراج:\n- متابعة بشر بن بكر في روايته للوليد بن مسلم - عند الإمام مسلم -، والوليد بن مسلم ثقة، يدلس تدليس التسوية، (التقريب ص ٥٨٤). وقد عنعن في بعض طبقات الإسناد، وجاءت متابعة بشر بن بكر في رواية المصنف، لتثبت صحة رواية الإمام مسلم، وسلامتها من الإعلال.\n- جاء عند مسلم (عينه طافئه) وجاء تفسير ذلك في رواية المصنف - (قائمه) - أي بارزة. قال الإمام القرطبي ﵀: طفا يطفو: إذا علا فهي طافية، أي قائمة جاحظة =\n\n⦗٢٠٤⦘\n= كما جاء في بعض ألفاظ الحديث. اهـ (المفهم ٧/ ٢٧٧)، وانظر: شرح الطيبي على المشكاة (١٠/ ١٠٨)، مرقاة المفاتيح (٩/ ٣٧٢)، تكملة فتح الملهم (٦/ ٢٨٣).","vol":"22","page":197},{"text":"١٢٧٩٤ - حدثني العباس بن الوليد بن مزيد العذري، أخبرني أبي، قال سمعت ابن جابر (^١)، قال حدثني يحيى بن جابر الطائي الحمصي، قال حدثني عبد الرحمن بن جبير بن نفير الحضرمي، قال حدثني أبي، أنَّه سمع النواس بن سمعان الكلابي، يقول: ذكر رسول الله ﷺ الدجال غداة فخفض فيه ورفع، حتى ظننا أنَّه في طائفة النخل، فلما رُحنا إلى رسول الله ﷺ عرف ذلك فينا، فقال: \"ما شأنكم\"؟ فقلنا: يا رسول الله ذكرت الدجال الغداة، فخفضت فيه ورفعت، حتى ظنناه في طائفة النخل. قال: \"غير الدجال أخوفني عليكم، إن يخرج وأنا فيكم فأنا حجيجه دونكم، وإن يخرج وأنا لست فيكم، فأمرؤ حجيجُ نفسه، والله تعالى خليفتي على كل مسلم.\nإنه شاب قطط، عينه قائمة كأنه شبه بعبد العزى بن قطن، فمن رآه منكم، فليقرأ فواتح سورة أصحاب الكهف، ثم قال: أراه يخرج من خلةٍ ما بين الشام والعراق، فعاث يمينا، وعاث شمالا، يا عباد الله اثبتوا\".\nقلنا يا رسول الله: وما لبثه فى الناس؟ قال: \"أربعين يوما، يومٌ كسنة، ويوم كشهر، ويوم كالجمعة، وسائر أيامه كأيامكم\". قلنا: يا رسول الله! فما إسراعه فى الأرض؟ قال: \"كالغيث استدبرته الريح،\n\n⦗٢٠٥⦘\nقال: فيأتي على القوم فيدعوهم فيؤمنون به، ويستجيبون له، فيأمر السماء فتمطر، ويأمر الأرض فتنبت، فتروح عليهم سارحتهم أطول ما كانت ذرًّا، وأسبغه ضروعا وأمده خواصرًا، ثم يأتي القوم، فيدعوهم فيردون عليه قوله، فينصرف عنهم تتبعه أموالهم فيصبحون ممحلين ليس في أيديهم شيء.\nثم يمر بالخربة، فيقول لها: أخرجي كنوزك، فينطلق وتتبعه كنوزها كيعاسيب النحل، ثم يدعو رجلا ممتلئا شبابًا، فيضربه بالسيف، فيقطعه جزلتين رَمْية الغرض، ثم يدعو (^٢)، فيقبل يتهلل وجهه، يضحك، فبينا هم كذلك، بعث الله المسيح ابن مريم، فينزل عند المنارة البيضاء شرقي دمشق بين مهروذتين، على أجنحة ملكين، إذا طأطأ رأسه قطر، وإذا رفعه تحدر منه جمان كاللؤلؤ، لا يحل (^٣) للكافر (^٤) أن يجد ريح نفسه إلا مات، ونفسه ينتهي حتى ينتهى طرفه، ويطلبه حتى يدركه عند باب لدّ، فيقتله الله، ثم يأتي نبي الله عيسى ﵇ قوما قد عصمهم الله منه، فيمسح عن وجوههم ويحدثهم بدرجاتهم في الجنة، فبيناهم كذلك، أوحى الله إليه يا عيسى! إني قد أخرجت عبادًا لي لا يدَانِ لأحد بقتالهم، فأحرز عبادي إلى الطور\n\n⦗٢٠٦⦘\nفيبعث الله يأجوج ومأجوج، وهم من كل حدب ينسلون، فتمر أوائلهم على بحيرة طبرية، فيشربون ما فيها ثم ينزل آخرهم فيقول: لقد كان في هذه ماء مرة، ويحاصر نبى الله ﷺ وأصحابه، حتى يكون رأس الثور يومئذ خير لأحدهم من مئة دينار لأحايهم اليوم، فيرغب نبي الله عيسى ﵇ وأصحابه، فيرسل الله عليهم النغف فى رقابهم، فيصبحون -يعني- فَرْسَى موت نفس واحدة، فيهبط نبى الله عيسى ﵇ وأصحابه، فلا يجدون موضعًا إلا قد ملأه زهمتهم ونتنهم ودماهم (^٥)، فيرغب نبي الله صلى الله عليه وأصحابه إلى الله ﷿، فيرسل عليهم طيوا كأعناق البخت فتحملهم فتطرحهم حيث ما شاء الله، ثم يرسل الله مطرا لايكن منه بيت مدر ولا وبر، فيغسل الأرض حتى يتركها كالزلقة، ثم قال للأرض: ائتي ثمرتك، وردي بركتك، فيومئذ تأكل العصابة من الرمانة، ويستظلون بقحفها، ويبارك في الرِّسل، حتى إن اللقحة لتكفي الفئام من الناس، واللقحة في البقر تكفى القبيلة، واللقحة من الغنم تكفي الفخذ، فبيناهم كذلك؛ إذ بعث الله ريحا طيبة، أخذت تحت آباطهم، فيقبض روح كل مسلم، ويبقى سائر الناس، يتهارجون كما تتهارج الحمير، فعليهم تقوم الساعة\". (^٦)\n_________\n(^١) هو عبد الرحمن بن يزيد بن جابر الدمشقي - وهو موضع الالتقاء -.\n(^٢) في صحيح مسلم \"يدعوه\".\n(^٣) بكسر الحاء: أي لا يمكن ولا يقع. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩٠).\n(^٤) كذا في الأصل، وفي صحيح مسلم (لكافر).\n(^٥) كذا في الأصل: \"دماهم\"، وجاء في الرواية السابقة \"دماهم\" وليست هذه اللفظة في رواية مسلم.\n(^٦) تقدم تخريجه في الحديث السابق.\n\n⦗٢٠٧⦘\n= فوائد الاستخراج:\n- المتابعة لرواية الوليد بن مسلم - في صحيح مسلم - وجاءت الرواية هنا عند المصنف من رواية الوليد بن مزيد - (وروايته مسلسلة بالتصريح بالسماع في جميع الطبقات) - قال ابن حجر: ثقة ثبت، قال النسائي: كان لا يخطئ ولا يدلس. اهـ. (التقريب صـ ٥٨٣).\n- جاء في صحيح مسلم \"فواتح سورة الكهف\"، وجاء في رواية المصنف \"فواتح سورة أصحاب الكهف\".","vol":"22","page":204},{"text":"١٢٧٩٥ - حدثنا بحر بن نصر الخولاني، حدثنا أيوب بن سويد، حدثنا عبد الرحمن بن يزيد بن جابر (^١)، قال: حدثني يحيى بن جابر، قال: حدثني عبد الرحمن بن جبير بن نفير، فذكر الحديث (^٢).\n_________\n(^١) الدمشقي - وهو موضع الالتقاء -.\n(^٢) تقدم تخريجه (برقم ١٢٧٩٣).","vol":"22","page":207},{"text":"١٢٧٩٦ - حدثنا سليمان بن سيف الحراني، حدثنا مؤمل بن الفضل، حدثنا الوليد بن مسلم (^١)، عن عبد الرحمن بن يزيد بن جابر بهذا (^٢).\n_________\n(^١) أبو العباس الدمشقي - وهو موضع الالتقاء -.\n(^٢) تقدم تخريجه برقم (١٢٧٩٣).","vol":"22","page":207},{"text":"١٢٧٩٧ - حدثنا محمد بن يحيى (^١) وسليمان بن سيف (^٢)، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^٣)، حدثنا أبي، عن صالح، عن ابن شهاب،\n\n⦗٢٠٨⦘\nقال: حدثني عبيد الله بن عبد الله بن عتبة، أنَّ أبا سعيد الخدري قال: حدثنا رسول الله ﷺ حديثا طويلا عن الدجال فكان فيما يحدثنا، قال: \"يأتى وهو محرّم عليه أن يدخل نقاب (^٤) المدينة، فينتهي إلى بعض السباخ (^٥) التي تلي المدينة، فيخرج إليه يومئذ رجل هو خير الناس أو هو من خير الناس، فيقول له: أشهد أْنك الدجال الذي حدثنا رسول الله ﷺ حديثك، فيقول الدجال: أرأيتم إن قتلت هذا ثم أحييته، هل تشكون في الأمر؟ قال: فيقولون: لا، فيقتله، ثم يحييه، فيقول حين يحييه: والله ما كنت فيك قط أشد بصيرة مني الآن، فيريد الدجال أن يقتله، فلا يسلط عليه\". - حديثهما واحد - (^٦).\n_________\n(^١) الذهلي.\n(^٢) الحراني.\n(^٣) ابن إبراهيم بن عبد الرحمن بن عوف الزهري. انظر: (التقريب صـ ٦٠٧) وهو موضع الالتقاء.\n(^٤) جمع نقب: وهو الطريق بين جبلين. انظر: (شرح صحيح مسلم للنووي ٨١/ ٩٥).\n(^٥) جمع سبخة بفتحتين: وهى الأرض الرملة التي لا تنبت لملوحتها. انظر: (فتح الباري ١٣/ ١٠٩).\n(^٦) أخرجه البخاري في صحيحه (الفتن: باب لا يدخل الدجال المدينة ١٣/ ١٠٩ رقم ٧١٣٢ (الفتح) من طريق شعيب بن أبي حمزة، عن الزهري به.\nومسلم في صحيحه (الفتن: باب صفة الدجال وتحريم المدينة عليه ٤/ ٢٢٥٦ رقم ١١٢)، قال حدثنا (عمرو الناقد، والحسن الحلواني، وعبد بن حميد) كلهم عن يعقوب به.","vol":"22","page":207},{"text":"١٢٧٩٨ - حدثنا محمد بن يحيى (^١)، حدثنا عبد الرزاق، عن معمر، عن الزهري، بإسناده مثله (^٢).\n_________\n(^١) الذهلي.\n(^٢) تقدم تخريجه في الحديث السابق. وموضع الالتقاء، هو الإمام الزهري.","vol":"22","page":208},{"text":"١٢٧٩٩ - حدثنا أبو الزنباع روح بن الفرج وابن أبي حاتم الأسواني (^١)، قالا: حدثنا يحيى بن بكير، حدثني الليث بن سعد، قال: حدثني عقيل، عن ابن شهاب (^٢)، أنَّه قال: أخبرني عبيد الله بن عبد الله ح وحدثنا الصغاني، حدثنا أبو اليمان، أخبرنا شعيب (^٣) عن الزهري، قال: أخبرني عبيد الله بن عبد الله بن عتبة، أنَّ أبا سعيد الخدري قال: حدثنا رسول الله ﷺ يوما حديثا طويلا عن الدجال، فكان فيما يحدثنا به: \"أنَّه، يأتي الدجال وهو محرم عليه أن يدخل نقاب المدينة، فيأتي بعض السباخ التي تلي المدينة، فيخرج إليه رجل وهو خير الناس، أو من خيار الناس، فيقول: أشهد أنك أنت الدجال الذي حدثنا رسول الله ﷺ حديثه، فيقول الدجال: أرأيتم إن قتلت هذا، ثم أحييته، هل تشكون في الأمر؟ قال: فيقولون: لا، فيقتله، ثم يحييه، فيقول حين يحييه: والله ما كنت فيك قط أشد بصيرة منى اليوم، قال: فيريد الدجال أن يقتله، فلا يسلط عليه\" (^٤).\n\n⦗٢١٠⦘\nرواه عبدان (^٥)، عن أبي حمزة (^٦)، عن قيس بن وهب، عن أنهما الوداك (^٧)، عن أبي سعيد قال: قال النبي ﷺ يخرج الدجال فيتوجه قبله رجل من المؤمنين، فيلقى المسالح (^٨)، مسالح الدجال، فيقولون له: أين تعمد؟ فيقول أعمد إلى هذا الذي خرج\". وذكر الحديث (^٩).\n_________\n(^١) هو أبو عبد الله محمد بن عبد الوهاب الأسواني المصري.\n(^٢) الزهري، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) ابن أبي حمزة، وهو موضع الالتقاء في الإسناد الثاني.\n(^٤) تقدم تخريجه (برقم ١٢٧٩٧).\nفوائد الاستخراج:\n- رواية عقيل- عند المصنف - متابعة لرواية صالح بن كيسان عند الإمام مسلم في صحيحه.\n- ساق الإمام مسلم ﵀ إسناد رواية شعيب - ولم يسق لفظها -. وساقها المصنف تامة.\n(^٥) هو عبد الله بن عثمان بن جبلة: وروايته موصولة في صحيح مسلم (الفتن: رقم ١١٣)، قال الإمام مسلم ﵀: حدثنا محمد بن عبد الله بن قهزاذ، حدثنا عبد الله بن عثمان، عن أبي حمزة به.\n(^٦) هو محمد بن ميمون أبو حمزة السكري.\n(^٧) بفتح الواو وتشديد الدال وآخره كاف: وهو جبرين بن نوف البكالي. (التقريب ص ٦٨٢).\n(^٨) أي قوم معهم سلاح يرقبون فيها كالخفراء، سموا بذلك لحملهم السلاح. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩٦).\n(^٩) هكذا أورده المصنف معلقا، ووصله الإمام مسلم في صحيحه بسنده كما تقدم، وساق متنه بتمامه.","vol":"22","page":209},{"text":"١٢٨٠٠ - حدثنا أبو البختري (^١)، حدثنا أبو أسامة (^٢)، حدثنا إسماعيل (^٣)، عن قيس (^٤)، عن المغيرة بن شعبة، قال: مما سأل رسول الله ﷺ أحد عن الدجال أكثر مما سألته، قال: فقال لي يوما: \"ما ينصبك (^٥)\n\n⦗٢١١⦘\nمنه إنَّه لا يضرك\"، قال: قلت: يا رسول الله أخبرت أنَّ معه الطعام والأنهار؟ فقال: \"هو أهون على الله من ذاك\" (^٦).\n_________\n(^١) هو عبد الله بن محمد بن شكر العنبري.\n(^٢) هو حماد بن أسامة القرشي مولاهم الكوفي - وهو موضع الالتقاء.\n(^٣) ابن أبي خالد.\n(^٤) ابن أبي حازم، كما في إسناد الإمام مسلم في صحيحه.\n(^٥) بضم الياء. أي ما يتعبك من أمره. انظر: (شرح صحيح مسلم للنووي ١٨/ ٩٨).\n(^٦) أخرجه البخاري في صحيحه (الفتن: باب ذكر الدجال ١٣/ ٩٦ رقم ٧١٢٢ الفتح) من طريق يحيى القطان، عن إسماعيل بن أبى خالد به.\nومسلم في صحيحه (الفتن: باب: في الدجال وهو أهون على الله ﷿ ٤/ ٢٢٥٧ رقم ١١٥) من طريق محمد بن رافع، عن أبي أسامة به.\nفائدة الاستخراج: ساق الإمام مسلم إسناد رواية أبي أسامة ولم يسق لفظها وساق المصنف لفظ روايته.","vol":"22","page":210},{"text":"١٢٨٠١ - حدثنا علي بن حرب، وسليمان بن سيف، قالا: حدثنا محمد بن عبيد (^١)، حدثنا إسماعيل بن أبي خالد (^٢)، عن قيس بن أبي حازم، عن المغيرة بن شعبة قال: ما سأل رسول الله ﷺ أحدٌ عن الدجال أكثر مما سألته عنه، قال النبي ﷺ: \"ما يُنْصِبُكَ منه، ليس عليك منه بأس\"، قلت: زعموا أنَّ معه أنهار من طعام، قال: \"هو أهون على الله من ذلك\" (^٣).\n_________\n(^١) الطنافسي.\n(^٢) موضع الالتقاء هو إسماعيل بن أبي خالد.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج:\n- ساق الإمام مسلم طرق عديده عن إسماعيل بن أبي خالد، وزاد المصنف لهؤلاء الرواة \"محمد بن عبيد\" وهذا يدل على سعة اطلاع المصنف.\n- جاء في هذه الرواية قوله: \"أنهار من طعام\" وهي تفسر ما جاء في رواية مسلم في صحيحه \"الطعام والأنهار\".","vol":"22","page":211},{"text":"١٢٨٠٢ - حدثنا محمد بن عبد الملك الواسطي، وأبو داود الحراني، قالا: حدثنا يزيد بن هارون (^١)، عن إسماعيل بن أبي خالد (^٢)، عن قيس بن أنهما حازم، عن المغيرة بن شعبة، قال: ما سأل أحد رسولَ الله ﷺ عن الدجال أكثر مما سألته، فقال: \"أي بني ما يُنصِبك من ذلك، إنَّه لن يضرك\"، قلت يا رسول الله: إنَّهم يقولون: إنَّ معه جبال الخبز، وأنهار الماء، قال: \"هو أهون على الله من ذلك\" (^٣).\n_________\n(^١) الواسطي - وهو موضع الالتقاء -.\n(^٢) موضع الالتقاء هو إسماعيل بن أبي خالد.\n(^٣) تقدم تخريجه (برقم ١٢٨٠٠).\nفائدة الاستخراج: ساق الإمام مسلم إسناد رواية يزيد بن هارون، ولم يسق لفظها، وساق المصنف المتن بتمامه.","vol":"22","page":212},{"text":"١٢٨٠٣ - حدثنا جعفر (^١) بن الهذيل ابن ابنة أبي أسامة، ومطين (^٢)، قالا: حدثنا جمهور بن منصور أو أبو منصور الكوفي (^٣)، حدثنا إسماعيل بن\n\n⦗٢١٣⦘\nمجالد (^٤)، عن بيان (^٥)، عن قيس (^٦)، عن المغيرة بن شعبة، قال: ما سأل أحد رسول الله ﷺ عن الدجال ما سألته، قال: \"وما تصنع به، ليس بضارك\" قلت: ولا نقتل ابن صياد؟ قال: \"وما تصنع بقتله؟ إن كان هو الدجال، فليس تخلص إلى قتله، وإن كان ليس هو الدجال فما تصنع به\" (^٧).\n_________\n(^١) ابن محمد بن الهذيل الكوفي.\n(^٢) هو محمد بن عبد الله بن سليمان الحضرمي.\n(^٣) هو القرشي، ذكره ابن حبان في الثقات (٨/ ١٦٧). وذكره المزي (٣/ ١٨٥) في الرواة عن إسماعيل بن مجالد.\nوقال مطين سألت ابن نمير عن جمهور؟ فقال: اكتب عنه (الضعفاء للعقيلى في ترجمة وهب بن حكيم (٤/ ٣٢٣).\n(^٤) إسماعيل بن مجالد بن سعيد الهمداني أبو عمرو الكوفي: وثقه ابن معين، وقال الإمام أحمد والبخاري والذهبي: صدوق، وذكره ابن حبان في الثقات، وقال: يخطئ، وقال ابن حجر: صدوق يخطئ. انظر: التاريخ عن ابن معين رواية الدوري (٢/ ٣٧)، تاريخ بغداد (٦/ ٢٤٦)، الثقات، تهذيب الكمال (٣/ ١٨٤)، الكاشف (١/ ٢٤٩)، (التقريب صـ ١٠٩).\n(^٥) ابن بشر الأحمسي أبو بشر الكوفي. انظر: (التقريب صـ ١٢٩).\n(^٦) ابن أبي حازم - وهو موضع الالتقاء -.\n(^٧) تقدم تخريجه (برقم ١٢٨٠٠).\nفائدة الاستخراج: هذه الرواية التي ساقها المصنف فيها زيادة على ما رواه الثقات عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم وهي قوله: \"ولا نقتل ابن صياد … \" إلى آخره - وفي إسناد هذه الرواية نظر - ولم أقف على متابع لهذه الرواية من هذا الطريق - عن قيس، عن المغيرة - والله أعلم.\nوقد تقدم ذكر حديث ابن عمر في الصحيحين - وفيه ذكر خبر ابن صياد وفيه قال عمر لرسول الله ﷺ \"ائذن لي أضرب عنقه، فقال رسول الله ﷺ: إن يكن هو فلن تستطيع عليه، وإن لم يكن هو فلا خير لك في قتله\" - وقد تقدم تخريجه (برقم ١٢٧٥٨).","vol":"22","page":212},{"text":"١٢٨٠٤ - حدثنا أبو داود الحراني، حدثنا يعلى بن عبيد، حدثنا أبو حيان (^١)، التيمى، عن أبي زرعة (^٢)، قال: جلس ثلاثة نفر إلى مروان (^٣)،\n\n⦗٢١٤⦘\nفسمعوه يقول: إنَّ أول الآيات خروجا الدجال، فانصرفوا من عنده، فجلسوا إلى عبد الله بن عمرو، فقال: حفظت من رسول الله ﷺ حديثا لم أنسه بعد، سمعت رسول الله ﷺ يقول: \"إنَّ أول الآيات خروجا طلوع الشمس من مغربها، وخروج الدابة (^٤) على الناس ضحى، وأيهما ما كانت قبل صاحبتها، فالأخرى على إثرها قريبا\" (^٥).\nرواه أبو أحمد الزبيري (^٦)، وابن نمير (^٧)، عن (^٨) أبي حيان.\n_________\n(^١) هو يحيى بن سعيد بن حيان التميمي - وهو موضع الالتقاء -.\n(^٢) ابن عمرو بن جرير البجلي - قيل اسمه هرم، وقيل غير ذلك -. انظر: (التقريب صـ ٦٤١).\n(^٣) ابن الحكم الأموي.\n(^٤) قال أهل التفسير: - وهو أولى الأقوال كما قال أبو العباس القرطبي في المفهم: أنها خلق عظيم، وقيل: هي الجساسة - التي ستأتي في حديث تميم الداري.\nوجاء في بيان صفتها ومن أين تخرج أقوالا كثيرة لا يمكن التعويل عليها لعدم ورود نص صحيح في ذلك. انظر: المفهم (٧/ ٢٤٠)، التذكرة لأبي عبد الله القرطبي (٣/ ١٣٣٤)، النهاية لابن كثير (صـ ١٠٧).\n(^٥) أخرجه مسلم في صحيحه (الفتن: باب في خروج الدجال ومكثه في الأرض … ٤/ ٢٢٦٠ رقم ١١٨) من طريق محمد بن بشر، عن أبي حيان به.\n(^٦) هو محمد بن عبد الله بن الزبير. وروايته وصلها الإمام مسلم في صحيحه (الفتن/ برقم ١١٨ مكرر) قال حدثنا نصر بن علي الجهضمى، حدثنا أبو أحمد، حدثنا سفيان، عن أبي حيان به.\n(^٧) هو عبد الله بن نمير الكوفي. وروايته وصلها الإمام مسلم في صحيحه (الفتن برقم ١١٨ مكرر) قال: حدثنا محمد بن عبد الله بن نمير حدثنا أبي حدثنا أبو حيان به.\n(^٨) كذا قال المصنف ﵀ وظاهره أن زاوية أبي أحمد الزبيري وابن نمير عن أبي حيان مباشرة، وليس كذلك بل بينهما واسطة كما تقدم في التخريج.","vol":"22","page":213},{"text":"١٢٨٠٥ - حدثنا محمد بن زياد بن معروف الرازي أبو بكر، ويعقوب بن إسحاق القلوسي، وعثمان بن خرزاذ، وابن أبي الحنين، قالوا: حدثنا عبد الله بن عمرو بن الجراح (^١) [¬*] أبو معمر المنقري، حدثنا عبد الوارث بن سعيد، حدثنا الحصين بن ذكوان المعلم، حدثنا عبد الله بن بريدة، حدثني عامر بن شراحيل الشعبي - شعب همدان - أنه سأل فاطمة بنت قيس - أخت الضحاك بن قيس - وكانت من المهاجرات الأول، قال: حدثينى حديثا سمعتيه من رسول الله ﷺ، أو لا تسنديه إلى أحد غيره، فقالت: إن شئت لأفعلن، قال لها: أجل، حدثيني حديثا سمعتيه من رسول الله ﷺ، قالت: نكحت حفص بن المغيرة (^٢)، وهو من خيار شباب قريش يومئذ، فأصيب فى أول الجهاد مع رسول الله ﷺ، فلما أن تأيمت (^٣) خطبني عبد الرحمن بن عوف في نفر من أصحاب محمد ﷺ، وخطبنى رسول الله ﷺ على مولاه أسامة بن زيد، وكنت قد حُدِّثت، أنَّ رسول الله ﷺ، قال: \"من أحبني فليحب أسامة\"،\n\n⦗٢١٦⦘\nفلما كلمني رسول الله ﷺ قلت: أمري بيدك، فأنكحني من شئت، قال: \"انتقلي إلى أم شريك\" (^٤)، وأم شريك امرأة غنية من الأنصار، عظيمة النفقة في سبيل الله، ينزل عليها الضيفان، فقلت: سأفعل، فقال: \"لا تفعلى، إنَّ أم شريك امرأة كثيرة الضيفان، وإني أكره أن يسقط عنك خمارك أو ينكشف الثوب عن ساقيك، فيرى القوم منكِ بعض ما تكرهين، ولكن انتقلي إلى ابن عمك عبد الله بن عمرو ابن أم مكتوم\" - وهو رجل من بني فهر - فهر قريش، وهو من البطن الذي هي منه، فانتقلت إليه، فلما انقضت عدتي سمعت نداء المنادي، منادي رسول الله ﷺ، ينادي: الصلاة جامعة، فخرجت إلى المسجد، فصليت مع رسول الله ﷺ، فكنت في صف النساء الذي يلي ظهور القوم، فلما قضى رسول الله ﷺ صلاته، جلس على المنبر، وهو يضحك، فقال: \"ليلزم كل إنسان مصلاه\"، قال ثم قال: \"هل تدرون لم جمعتكم؟ \" قالوا: الله ورسوله أعلم، قال: \"إي والله! ما جمعتكم لرهبة ولا لرغبة، ولكن جمعتكم، لأنّ تميمًا (^٥) الداري كان رجلا نصرانيا، فجاء، فبايع وأسلم، وحدثني حديثا وافق الذي كنت أحدثكم\n\n⦗٢١٧⦘\nعن مسيح الدجال، حدثني أنَّه ركب فى سفينة بحرية، مع ثلاثين رجلا من لخم (^٦) وجذام (^٧)، فلعب بهم الموج شهرا فى البحر، ثم أرفئوا (^٨) إلى جزيرة في البحر حتى مغرب الشمس، فجلس في أقرب (^٩) السفينة، فدخلوا الجزيرة، فلقيتهم دابة أهلب - كثير الشعر (^١٠) -، لا يدرون ما قُبُله من دبره، من كثرة الشعر، قالوا: ويلك ما أنت؟ فقالت: أنا الجساسة (^١١)، قالوا: وما الجساسة؟ قالت: أيها الناس انطلقوا إلى هذا الرجل فى الدير (^١٢)، فإنه إلى خبركم بالأشواق، قال: في سمت لنا رجلا؛ فرقنا، أن تكون شيطانة، قال: فانطلقنا سراعا، حتى دخلنا الدير، فإذا فيه أعظم إنسان رأيناه قط\n\n⦗٢١٨⦘\nخلقا، وأشده وثاقا (^١٣)، مجموعة يديه إلى عنقه، ما بين ركبتيه إلى كعبيه بالحديد، قلنا: ويلك من أنت؟ قال: قد قدرتم على خبري، فأخبرونى ما أنتم؟ قالوا: نحن ناس من العرب ركبنا في سفينة بحرية، فصادفنا البحر حين اغتلم (^١٤)، فلعب بنا الموج شهرا، ثم أرفينا إلى جزيرتك هذه، فجلسنا إلى قربها، فدخلنا الجزيرة، فلقيتنا دابة أهلب كثير الشعر، ما ندرى ما قبله من دبره من كثرة الشعر، فقلنا: ويلك ما أنت؟ فقالت: أنا الجساسة، قال: قلنا: وما الجساسة؟ قالت: اعمدوا إلى هذا الرجل في الدير، فإنه إلى خبركم بالآشواق، فأقبلنا إليك سراعا، وفزعنا منها، ولم نأمن أن تكون شيطانة، فقال: أخبروني عن نخل بيسان (^١٥)، قلنا: عن أي شأنها تستخبر؟ قال: أسألكم عن نخلها، هل تثمر؟ قلنا له: نعم، قال: أما إنها توشك أن لا تثمر، قال: أخبرونى عن بحيرة الطبرية، قلنا: عن أي شأنها تستخبر؟ قال: هل فيها ماء؟ قلنا\n\n⦗٢١٩⦘\nنعم، هي كثيرة الماء، قال: أخبرونى عن عين زغر (^١٦)، قلنا: عن أي شأنها تستخبر؟ قال: هل فى العين ماء؟ وهل يزرع أهلها بماء العين؟ قلنا: نعم، هى كثيرة الماء، وأهلها يزرعون من مائها، قال: أخبروني عن النبي الآمي ما فعل؟ قلنا: قد خرج من مكة ونزل يثرب، قال: أقاتله العرب؟ قلنا: نعم، قال: كيف صنع بهم؟ فأخبرناه أنَّه ظهر على من يليه من العرب، وأطاعوه، قال لهم؟ أقد كان ذلك؟ قلنا: نعم، قال: أما إنَّ ذاك خير لهم أن يطيعوه، وإني مخبركم عني، إنى أنا المسيح، وإنه يوشك أن يؤذن لي في الخروج، فأخرج فأسير فى الأرض فلا أدع قرية إلا هبطتها فى أربعين ليلة غير مكة وطيبة، هما محرمتان علي كلتاهما، كلما أردت أن أدخل واحدة منهما استقبلنى ملَك بيده السيف صلتا (^١٧)، يصدني عنها، وإن كان على نقب (^١٨) منها ملائكة يحرسونها، فقال رسول الله ﷺ، وطعن بمخصرته في المنبر: \"هذه\n\n⦗٢٢٠⦘\nطيبة، هذه طيبة، هذه طيبة\" -يعني المدينة- \"ألا هل كنت حدثتكم بذلك؟ \" فقال الناس: نعم، \"فإنه أعجبني حديث تميم، أنَّه وافق الذي كنت حدثتكم به، وعن المدينة ومكة، ألا إنَّه في نحو الشام، أو نحو اليمن (^١٩)، لا، بل من قبل المشرق ما هو (^٢٠) \" وأومأ بيده قبل المشرق، قالت: قد حفظت هذا من رسول الله ﷺ.\nقال أبو معمر (^٢١): سألت عبد الوارث، عن عين زغر، ونخل بيسان أين هما؟ فقال: هذا كله من قبل الشام، وسألته عن الأهلب ما هو؟ فقال: هو كثير الشعر. وسألته عن قوله: \"فركبنا في أقربها\" ما أقربُها؟ قال: هو القارب: قارِب السفينة، وسألته عن قوله: \"مما هو من قبل المشرق\" قلت له: فلعل هو مثل قول عبد الله بن عمرو في حديث الأعماق (^٢٢)، ما أنا نسيتها.\n\n⦗٢٢١⦘\nوإنما يريد أنا نسيتها، وقوله \"ما هو من قبل المشرق\" وإنما هو يريد من قبل المشرق؟ فقال: لا أدري.\nقال بعضهم: أبو معمر (^٢٣) المقعد، وقال بعضهم: التنوري صاحب عبد الوارث (^٢٤).\n_________\n(^١) كذا جاء نسبته في \"الأصل\": \"بن الجراح\" ولم ترد في الإتحاف (١٨/ ٣٩)، والذي جاء ترجمته فى تاريخ بغداد (١٠/ ٢٤٠)، وتهذيب الكمال (١٥/ ٣٥٣) بن ابي الحجاج: اسمه ميسرة.\n(^٢) وقيل: هو أبو عمرو بن حفص بن المغيرة بن مخزوم القرشي، أبو حفص بن عمرو، اختلف في اسمه، فقيل: أحمد، وقيل: اسمه كنيته. كان قد خرج مع علي إلى اليمن في عهد رسول الله ﷺ فمات هناك، وقيل: بل رجع حتى شهد فتوح الشام. انظر: الإصابة (٢/ ٩٨، ٧/ ٢٨٧).\n(^٣) أي غير ذات زوج. (انظر: تكملة فتح الملهم (٦/ ٣١٨).\n(^٤) قيل هي بنت أنس بن رافع بن أمرئ القيس بن زيد بن الأنصارية، وقيل هى بنت خالد بن خنيس ابن الخزرج بن ساعدة. انظر: (الإصابة ٨/ ٢٣٦).\n(^٥) هو تميم بن أوس أبو رقية الداري كان راهب فلسطين أسلم سنة تسع سكن بيت المقدس بعد قتل عثمان ﵁ قيل مات سنة أربعين. انظر: الإصابة (١/ ٢٦٧)، التقريب (صـ ١٣).\n(^٦) بفتح اللام وسكون الخاء وهي قبيلة معروفة. انظر: تكملة فتح الملهم (٦/ ٣٢٠).\n(^٧) بضم الجيم وهي قبيلة معروفة. انظر: تكملة فتح الملهم (٦/ ٣٢٠).\n(^٨) المرفأ: هو البناء الذي توقف عليه السقف. انظر: تكملة فتح الملهم (٦/ ٣٢٠).\n(^٩) جمع قارب وهي سفينة صغيرة تكون مع الكبيرة كالجنبية، وقيل أقرب السفينة أخرياتها وما قرب منها للنزول. انظر: شرح صحيح مسلم للنووي (٨١/ ١٠٧)، تكملة فتح الملهم (٦/ ٣٢٠).\n(^١٠) هذا التفسير لقوله: \"أهلب\". انظر: تكملة فتح الملهم (٦/ ٣٢١).\n(^١١) بفتح الجيم وتشديد السين اسم لدابة، قيل: أنها دابة الأرض، سميت بذلك لتجسسها الأخبار للدجال. انظر: النهاية (١/ ٢٧٢)، تكملة فتح الملهم (٦/ ٣٢١).\n(^١٢) أصل الدير: صومعة رهبان النصارى، والمراد به هنا: القصر. انظر: تكملة فتح الملهم (٦/ ٣٢١)، مختار الصحاح (صـ ٣١٥).\n(^١٣) أي مقيدا بالسلاسل تقييدًا شديدًا. انظر: النهاية (٥/ ١٥١)، تكملة فتح الملهم (٦/ ٣٢١).\n(^١٤) أي هاج وجاوز حده المعتاد. (شرح صحيح مسلم للنووي ١٨/ ١٠٨).\n(^١٥) بفتح الباء الموحدة وسكون الياء - مدينة بالأردن بين حوران وفلسطين، وقد هدمها اليهود وأقاموا مكانها مستعمرة سنة ١٩٤٩ م باسم بيت شعن أو بيت شأن -.\nقال الحموي: توصف بكثرة النخل، وقد رأيتها مرارًا فلم أر فيها غير نخلتين حائلتين وهو من علامات خروج الدجال، وهناك موضع آخر اسمه بيسان وهو باليمامة، والله أعلم. انظر: مراصد الاطلاع (١/ ٢٤١)، المعالم الأثيرة (صـ ٦٨)، تكملة فتح الملهم (٦/ ٣٢٢).\n(^١٦) هي بلدة بالشام بينها وبين بيت المقدس ثلاثة أيام، وهي من ناحية الحجاز، قيل: سميت بذلك لأن بنت لوط ﵇ \"زعر\" نزلت بها فسميت باسمها، وقيل: أنها تقع الآن في غور الصافي على شاطئ البحر الميت الجنوبي الشرقي بالقرب من مصب وادي الحسا، المعروف الآن باسم \"الشيخ عيسى\" ولم يلحق أهلها خراب أو تدمير لأنهم لم يكونوا يعملون الفاحشة. انظر: شرح صحيح مسلم للنووي (١٨/ ١٠٨)، مراصد الاطلاع (٢/ ٦٦٧)، تكملة فتح الملهم (٦/ ٣٢٢)، المعالم الأثير (صـ ١٣٥).\n(^١٧) أي مجردًا من الغمد. انظر: النهاية (٣/ ٤٥)، تكملة فتح الملهم (٦/ ٣٢٣).\n(^١٨) وهو الطريق بين الجبلين. انظر: النهاية (٥/ ١٠٢).\n(^١٩) كذا في الأصل، وجاء في صحيح مسلم \"بحر الشام أو بحر اليمن\".\n(^٢٠) لفظة (ما) زائدة صلة الكلام وليست بنافية، والمراد إثبات أنه في جهة المشرق. انظر: تكملة فتح الملهم (٦/ ٣٢٤).\n(^٢١) هو عبد الله بن عمرو المقعد، - وهو الراوي عن عبد الوارث بن سعيد لهذا الحديث.\n(^٢٢) لم يتبين لي هذا، وحديث الأعماق: جاء من حديث أبي هريرة (في صحيح مسلم الفتن ٣٤) مرفوعًا: \"لا تقوم الساعة حتى ينزل الروم بالأعماق أو بدابق … \".\nقال الإمام النووي ﵀: الأعماق ودابق موضعان بالشام بقرب حلب. أ. هـ.\nانظر: شرح صحيح مسلم (١٨/ ٢٩)، مراصد الاطلاع (١/ ٩٦).\nوأما حديث عبد الله بن عمرو فهو في الآيات، وقد تقدم قريبًا برقم (١٢٨٠٤)، فأخشى =\n\n⦗٢٢١⦘\n= أن يكون قوله: (الأعماق) فيها تصحيف صوابه \"الآيات\" والله أعلم.\n(^٢٣) هو عبد الله بن عمرو بن أبي الحجاج التميمي أبو معمر المقعد المنقري، قال ابن معين: أبو معمر صاحب عبد الوارث.\nانظر: تاريخ بغداد (١٠/ ٢٥)، تهذيب الكمال (١٥/ ٣٥٣)، التقريب (ص ٣١٥).\n(^٢٤) لعل العبارة: صاحب عبد الوارث التنوري: لأن (التنوري) لقب لعبد الوارث بن سعيد، كما في ترجمة عبد الوارث في (تهذيب الكمال ١٨/ ٤٧٨)، الميزان (٣/ ٣٩١).\nالحديث أخرجه مسلم في صحيحه (الفتن: باب قصة الجساسة ٤/ ٢٢٦١ رقم ١١٩) من طريق عبد الصمد بن عبد الوارث عن أبيه (عبد الوارث بن سعيد) به.\nفائدة الاستخراج: رواية أبي معمر المنقري عن عبد الوارث وهو من الثقات الأتبات. انظر: التقريب (صـ ٣١٥). وهو صاحب عبد الوارث واختص به، -وكذلك ما جاء من سؤاله لعبد الوارث في آخر الحديث من تفسير الغريب- وليس هذا في رواية مسلم.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ١١٥/ ب]: (عبد الله بن عمرو بن الجراح)، ولعل صوابه كما أشار محققو الكتاب: (عبد الله بن عمرو بن أبي الحجاج)، والحديث في إتحاف المهرة (٢٣٣٣١)، واقتصر على الكنية واللقب (أبو معمر المنقري)، وقد ورد على الصواب في الحديث الذي رواه الطبراني في الكبير (٢٤/ ٣٨٣، ٣٨٨) (٩٤٩، ٩٥٨) عن حفص بن عمر بن الصباح الرقي، عنه، وأخرجه كذلك من طريق أبي معمر المنقري مثل: ابن منده في الإيمان (١٠٥٨)، والبيهقي في البعث والنشور (١٩٠) وقوام السنة في دلائل النبوة (٥٢) دون ذكر اسمه كاملا، وقد تصحف اسمه في الإيمان لابن منده إلى (عبد الله بن عمر وأبو معمر)، وصوابه: (عبد الله بن عمرو، أبو معمر)، وهو معروف بالرواية عن عبد الوارث بن سعيد، كما عند أبي داود في سننه (٢٩٣، ٣٧٩، ١٧٤٢، ٢٠٢٧، ٢٥٠٩، ٢٦٧٨، ٢٩١٧، ٤٠٠٤) وغيره، وانظر ترجمته: تهذيب الكمال (١٥/ ٣٥٣).","vol":"22","page":215},{"text":"١٢٨٠٦ - حدثنا أبو داود الحراني، حدثنا سهل بن حماد ح وحدثنا يونس بن حبيب، حدثنا أبو داود، قالا: حدثنا قرة بن خالد (^١)، عن سيار أبي الحكم، عن عامر الشعبى، قال: دخلنا على فاطمة بنت قيس فأتحفتنا (^٢) رطبا، وسقتنا سويق (^٣) سلت (^٤)، فسألتها عن المطلقة\n\n⦗٢٢٢⦘\nثلاثا أين تعتد؟ فقالت: أذن لي رسول الله ﷺ وقد طلقنى بعلي (^٥)، أن أعتد في أهلي، وأن أتحول، قالت: فنودي يومئذ الصلاة جامعة، فانطلقت فيمن انطلق من النساء، فكنت في الصف المقدم من النساء مما يلي صف المؤخر من الرجال، قالت: فسمعت رسول الله ﷺ يقول: \"إن بني عم لتميم الداري ركبوا في البحر وإن سفينتهم قذفتهم إلى جزيرة من جزائر البحر، فرأوا هنالك دابة\"، وذكر الحديث بطوله.\nقال: وكأني أنظر إلى النبيّ ﷺ وأهوى بمخصرته إلى الأرض، وقال: \"هذه طيْبَة\" -يعني المدينة - (^٦).\n_________\n(^١) السدوسي - وهو موضع الالتقاء -.\n(^٢) أي ضيفتنا. انظر: (شرح صحيح مسلم للنووي ١٨/ ١١٠).\n(^٣) قمح أو شعير يقلى ثم يطحن. (المطلع صـ ١٣٩).\n(^٤) بضم السين يشبه الحنطة ويشبه الشعير - كذا قال النووي - ورجح ابن الأثير وغيره: =\n\n⦗٢٢٢⦘\n= أنه نوع من الشعير. انظر: (شرح صحيح مسلم للنووي ١٨/ ١١٠)، النهاية (٢/ ٣٨٢)، مختار الصحاح (ص ٣٠٨)، القاموس (ص ١٩٧).\n(^٥) أي زوجها. انظر: مختار الصحاح (صـ ٥٨).\n(^٦) أخرجه مسلم في صحيحه (الفتن: باب قصة الجساسة ٤/ ٢٢٦٤ رقم ١٢٠) من طريق خالد بن الحارث الهجيمى، عن قرة به.\nفائدة الاستخراج: أن لفظ رواية قرة بن خالد الذي ساقه المصنف - وإن كان مختصرا - ففيه زيادة على اللفظ المختصر الذي ساقه الإمام مسلم ﵀.","vol":"22","page":221},{"text":"١٢٨٠٧ - حدثنا يزيد بن سنان، وكردوس الواسطى، قالا: حدثنا وهب بن جرير (^١)، حدثنا أبى، قال: سمعت غيلان بن جرير، يحدث عن الشعبي، عن فاطمة بنت قيس، قالت: قدم تميم الداري على عهد رسول الله ﷺ فأخبر رسول الله ﷺ أنَّه ركب البحر، فتاهت بهم سفينتهم، فصاروا إلى جزيرة، قال:\n\n⦗٢٢٣⦘\nفخرجنا نلتمس، فإذا إنسان، أو قال: رجل يجر شعره، فقلنا: ما أنت؟ قالت: أنا الجساسة، قلنا: أخبرنا، فقال: ما أنا بمخبركم ولا مستخبركم، ولكن عليكم بهذه الجزيرة، فدخلناها فإذا رجل مقيد، فقال لنا: ما أنتم؟ قلنا: نحن ناس من العرب، قال: فما فعل هذا النبي الذي بعث فيكم؟ قال: قد آمن به الناس وصدقوه، قال: ذاك خير لهم.\nقال: أخبرونى عن عين زغر، فأخبرناه عنها، فوثب وثبة كاد أن يخرج وراء الحائط. قال: ما فعل نخل بيسان، هل أطعم بعد؟ قلنا: صالحة، قال: فوثب وثبة، ثم قال: أما إنَّه لو قد أذن لي في الخروج وطئت البلاد كلهما غيو طيبة، قالت: فخرج رسول الله ﷺ إلى الناس فحدثهم، وقال رسول الله ﷺ \"هذه طيبة، وذاك الدجال\" (^٢).\n_________\n(^١) ابن جازم، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب قصة الجساسة ٤/ ٢٢٦٥ رقم ١٢١).\nفوائد الاستخراج:\n- المتابعة التامة.\n- ساق الإمام مسلم رواية وهب بن جرير مختصرا، وقال الإمام مسلم في أثناء روايته - واقتص الحديث - وساقها المصنف تامة، وبين أن الموضع الذي حذف من رواية مسلم، هو ذكر الجسماسة وقدومهم إلى الرجل المقيد - الدجال -.","vol":"22","page":222},{"text":"١٢٨٠٨ - حدثنا عثمان بن خرزاذ، حدثنا أبو سلمة المنقري (^١)، حدثنا جرير بن حازم (^٢)، قال: سمعت غيلان بن جرير يحدث عن الشمعي، عن فاطمة\n\n⦗٢٢٤⦘\nبنت قيس، قالت: قدم على النبي ﷺ تميم الداري، فأخبر رسول الله ﷺ أنَّه ركب البحر وأناس معه، فبينا هم كذلك إذ كسر بهم. وذكر الحديث (^٣).\n_________\n(^١) هو موسى بن إسماعيل التبوذكي، مشهور بكنيته واسمه. كما في (التقريب صـ ٥٤٩).\n(^٢) الأزدي أبو النضر البصري - وهو موضع الالتقاء -.\n(^٣) تقدم تخريجه في الحديث السابق.\nفوائد الاستخراج:\n- متابعة أبي سلمة، وهو ثقة ثبت. كما في (التقريب ص ٥٤٩) (وروايته عند المصنف) لرواية وهب بن جرير (في صحيح مسلم).\n- جاء في رواية المصنف: أن السفينة كسرت بهم، وجاء في رواية مسلم أن السفينة تاهت بهم.","vol":"22","page":223},{"text":"١٢٨٠٩ - حدثنا البِرْتِي (^١)، حدثنا مسلم بن إبراهيم، حدثنا جرير بن حازم (^٢)، حدثنا غيلان، عن الشعبي، عن فاطمة بنت قيس: أنَّ تميم الداري أخبر النبيّ ﷺ أنَّه ركب البحر وأناس معه، فبينا هم كذلك إذ كسر بهم، فوقعوا فى جزيرة من جزائر البحر، قال: فخرجنا نطلب الماء، وإذا بدابة قد سقط شعرها على الأرض، فقلنا لها: ما أنت: قالت: أنا الجساسة، ما أنا بمخبركم ولا مستخبركم. وذكر الحديث.\nوقال فيه: بلغت البلاد كلها غير بيت المقدس ومسجد الحرام وطيبة، ألا وهذه طيبة (^٣).\n_________\n(^١) هو أحمد بن محمد بن عيسى بن الأزهر.\n(^٢) موضع الالتقاء هو جرير بن حازم.\n(^٣) تقدم تخريجه (١٢٨٠٧).\nفائدة الاستخراج: في هذه الرواية جاءت زيادة \"بيت المقدس ومسجد الحرام\" وليست =\n\n⦗٢٢٥⦘\n= في رواية جرير بن حازم عن أبيه في صحيح مسلم. وهذه الزيادة - ذكر بيت المقدس - لم تأت بها الروايات عن جرير بن حازم، وكذلك سائر الروايات عن فاطمة بنت قيس.\nوالمحفوظ في الروايات الصحيحة في حديث الشعبي، عن فاطمة أن الدجال محرم عليه مكة والمدينة، ولم يأت دكر عدم دخول الدجال \"بيت المقدس\" إلا في حديث سمرة مرفوعا - أخرجه الإمام أحمد في المسند (٥/ ١٦) وغيره - بإسناد ضعيف - وكذلك حديث عبد الله بن عمرو بن العاص - أخرجه الطبراني في المعجم الكبير - في القسم المفقود - ساق إسناده ابن كثير في النهاية (صـ ٧٦)، وهو في (مجمع الزوائد ٧/ ٣٥٠)، وهو حديث ضعيف. وكذلك جاء في حديث رجل من الصحابة (أخرجه الإمام أحمد في المسند (٥/ ٣٦٤) وغيره بلفظ \"ومسجد الأقصى\" ورجاله ثقات. قاله ابن حجر: (الفتح ١٣/ ١١٢). [انظر تفصيل الكلام على هذه الأحاديث: فضائل المدينة للدكتور صالح الرفاعى (رقم ٥٧، ٥٩، ٦٨)، وفضائل مكة للدكتور محمد الغبان رقم ١٢٤، ١٤٥، ١٤٩].","vol":"22","page":224},{"text":"١٢٨١٠ - حدثنا أبو عبد الله محمد بن عبد الوهاب المعروف بابن أبي حاتم الآسواني بمصر، حدثنا يحيى بن عبد الله بن بكير (^١)، حدثني المغيرة الحزامى (^٢)، عن أبي الزناد، عن الشعبي، عن فاطمة بنمت قيس أنّ رسول الله ﷺ قعد على المنبر، فقال: \"أيها الناس حدثنى تميم الداري أنّ أناسا من قومه كانو في البحر في سفينة لهم، فانكسرت\n\n⦗٢٢٦⦘\nبهم، فركب بعضهم على لوح من ألواح السفينة، فخرجوا إلى جزيرة في البحر، فإذا هم بامرأة شعثة سوداء لها شعر منكر، فقالوا: ما أنت؟ قالت لهم: أنا الجساسة، قالت: أتعجبون مني؟ قالوا: نعم، قالت: فادخلوا القعر، فدخلوه، فإذا هم بشيخ مربوط بسلاسل، فسألهم من هم؟ فأخبروه، فقال لهم، ما فعلت عين زغر، وما فعلت البحيرة، ونخلات بيسان، قال: والذي يحلف به، لا تبقى أرض إلا وأنا أطأها بقدمي هذا، إلا طابا، فقال رسول الله ﷺ وهذه طيبة\" (^٣).\nمن هنا لم يخرجاه (^٤).\n_________\n(^١) موضع الالتقاء هو يحيى بن بكير.\n(^٢) كذا جا في إتحاف المهرة (١٨/ ٤٦٨)، ومصادر ترجمته انظر: تهذيب الكمال (٢٨/ ٣٨٨).\nوهو المغيرة بن عبد الرحمن بن عبد الله بن خالد بن حزام. كما في (التقريب صـ ٥٤٣)، وجاء في الأصل \"الخزامي\".\n(^٣) أخرجه مسلم في صحيحه (الفتن: باب قصة الجساسة ٤/ ٢٢٦٥ رقم ١٢٢) من طريق أبي بكر بن إسحاق، عن يحيى بن بكير به.\nفائدة الاستخراج: ساق الإمام مسلم في صحيحه لفظ رواية يحيى بن بكير - مختصرة - وساقها المصنف بتمامها.\n(^٤) سيذكر المصنف ﵀ الروايات والطرق الكثيرة لحديث فاطمة بنت قيس ﵂ والشواهد له، وهذا يدل على سعة إطلاع المصنف على الطرق ومخارج الروايات.","vol":"22","page":225},{"text":"١٢٨١١ - ز - حدثنا أبو حميد العوهي (^١)، حدثنا حيوة بن شريح (^٢)، حدثنا ضمرة بن ربيعة (^٣)، عن السيباني (^٤) يحيى بن أبي عمرو، عن\n\n⦗٢٢٧⦘\nعمرو بن عبد الله الحضرمي (^٥)، عن أبي أمامة، قال: خطبنا رسول الله ﷺ فكان أكثر خطبته ما يحدثنا عن الدجال ويحذرناه، وكان من قوله: \"يا أيها الناس إنَّه لم تكن فتنة على وجه الأرض فأعظم من فتنة الدجال\". وساق الحديث بطوله (^٦).\n_________\n(^١) هو أحمد بن محمد الأزدي الحمصي العوهي.\n(^٢) ابن صفوان التجيبى المصري.\n(^٣) الفلسطيني.\n(^٤) بفتح المهملة، وسكون التحتانية بعدها موحدة، أبو زرعة الحمصي. ثقة. (التقريب صـ ٥٩٥).\n(^٥) وثقه الفسوي، والعجلي، وذكره ابن حبان في الثقات. انظر: المعرفة التاريخ (٢/ ٤٣٧)، معرفة الثقات للعجلي (٢/ ١٧٩)، الثقات لابن حبان (٥/ ١٧٩).\n(^٦) الحديث بطوله: ساقه ابن ماجه في السنن، والطبراني في الأحاديث الطوال، وابن أبي عاصم في السنة، وغيرهم.\nوالحديث أخرجه أبو داود في السنن (برقم ٤٣٢٢)، - ولم يسق لفظه -. وكذلك ابن ماجه في السنن (برقم ٤٠٧٧) ووقع في السنن سقط (اسم التابعي: عمرو بن عبد الله، وهذا السقط قديم أشار إليه المزي في تحفة الأشراف (٤/ ١٧٥)، وابن كثير في النهاية (صـ ٦٦)، وابن حجر في النكت الظراف (٤/ ١٧٥).\nوكذلك أخرجه ابن أبي عاصم في السنة (رقم ٣٩١ - ٤٢٩)، وابن خزيمة (التوحيد رقم ٢٧٠)، والطبراني (المعجم الكبير ٨/ ١٧١، الأحاديث الطوال: ٢٥/ ٢٩٥)، والحاكم في المستدرك (٤/ ٥٣٦) كلهم من طرق عن يحيى بن أبي عمرو السيباني، عن عمرو بن عبد الله الحضرمى، عن أبي أمامة به، وهذا الإسناد رجاله ثقات.\nوتكلم فيه الإمام ابن كثير ﵀، فقال: هذا حديث غريب من هذا الوجه، ولبعضه شواهد من أحاديث أخر، ثم ساق له الشواهد. (تفسير القرآن العظيم ٢/ ٤١٣ سورة النساء آية ١٥٩).\nوبنحوه قال الألباني ﵀: إسناده ضعيف، رجاله كلهم ثقات غير عمرو بن عبد الله الحضرمى، لم يوثقه غير ابن حبان. ثم قال: ولي رسالة في تخريج هذا الحديث وتحقيق الكلام على فقراته التي وجدت لأكثرها شواهد تقويه. (ظلال السنة في تخريج السنة ص ١٧٣)، =\n\n⦗٢٢٨⦘\n= وساق الألباني ﵀ ما صح من الحديث وما يشهد له في صحيح الجامع (رقم ٧٨٧٥)، كذا قال ﵀ وقد تقدم توثيق الفسوي والعجلي لعمرو بن عبد الله الحضرمي.","vol":"22","page":226},{"text":"١٢٨١٢ - ز - حدثنا هلال بن العلاء، حدثنا عبد الله بن جعفر (^١)، حدثنا عيسى بن يونس (^٢)، عن عمران بن سليمان (^٣)، عن الشعبي، قال: حدثتنا فاطمة بنت قيس، عن النبي ﷺ وذكر حديث الجساسة بطوله وقال \"هذه المدينة طابة\" (^٤).\n_________\n(^١) ابن غيلان الرقي.\n(^٢) بن أبي إسحاق السبيعى.\n(^٣) المرادي، من أهل الكوفة. وجاءت نسبته في صحيح ابن حبان: القمي - وفي معجم الطبراني: القيسي - كره ابن حبان في الثقات (٧/ ٢٤١)، وكره البخاري (التاريخ الكبير ٦/ ٤٢٦)، وابن أبي حاتم (الجرح والتعديل ٦/ ٢٩٩)، ولم يذكرا فيه جرحا ولا تعديلا.\n(^٤) الحديث أخرجه ابن حبان في صحيحه (١٥/ ١٩٥ رقم ٦٧٨٨ الإحسان) - وساق لفظه بطوله - والطبراني (المعجم الكبير ٢٤/ ٣٩١ رقم ٩٥٩)، والبغوي (شرح السنة ١٥/ ٦٥ رقم ٤٢٦٨) كلهم من طريق عبد الله بن جعفر، عن عيسى بن يونس، عن عمران بن سليمان، عن الشعبي به.\nوهذا الإسناد فيه عمران بن سليمان، لم أقف له على توثيق معتبر.\nوالحديث أخرجه مسلم من طرق، عن الشعبي، عن فاطمة بنت قيس بنحوه.","vol":"22","page":228},{"text":"١٢٨١٣ - ز - حدثنا ابن الجنيد (^١)، حدثنا الحميدي (^٢)، حدثنا سفيان (^٣)، حدثنا مجالد (^٤)، عن الشعبي: قدمت فاطمة بنت قيس على\n\n⦗٢٢٩⦘\nأخيها الضحاك بن قيس (^٥)، وكان قد استعمل علينا، فأتيناها نسألها، فقالت: خطبنا رسول الله ﷺ وذكر الحديث -.\nوقال فيه: قال الشعبي: فلقيت المحرر بن أبي هريرة (^٦)، فحدثني عن أبيه، عن النبي ﷺ، وزاد فيه: \"من نحو المشرق، وما هو من نحو المشرق، وما هو\"، قال الشعبي: ثم لقيت القاسم بن محمد، فحدثني عن أبيه، عن عائشة، عن النبي ﷺ بمثله (^٧).\n_________\n(^١) هو محمد بن أحمد بن الجنيد الدقاق.\n(^٢) هو عبد الله بن الزبير بن عيسى القرشي - والحديث في مسنده - كما سيأتي.\n(^٣) ابن عيينة.\n(^٤) ابن سعيد بن عمير الهمداني.\n(^٥) ابن خالد بن وهب الفهيري. قال البخاري: له صحبة. (انظر: الإصابة ٣/ ٤٧٨، ٤٧٩).\n(^٦) الدوسي، قال ابن سعد: \"كان قليل الحديث\" وتوفي بالمدينة في خلافة عمر بن عبد العزيز، دكره ابن حبان في الثقات (٥/ ٤٦)، قال ابن حجر: مقبول. (التقريب ص ٥٢١)، وذكره البخاري، وابن أبي حاتم ولم يذكرا فيه جرحا ولا تعديلا. (انظر: التاريخ الكبير ٨/ ٢٢)، الجرح والتعديل (٨/ ٤٠٨)، ومما يقوي من حال المحرر بن أبي هريرة: أن الراوي عنه الشعبي، وقد قال ابن معين: إذا حدث الشعبى عن رجل فسماه فهو ثقة يحتج بحديثه اهـ. انظر: الجرح والتعديل (٦/ ٣٢٣).\n(^٧) هذا الحديث أخرجه الحميدي في مسنده (٥/ ١٧٧ رقم ٣٦٤)، وأحمد في المسند (٦/ ٣٧٣)، وابن أبي شيبة في المصنف (١٧/ ٣١٢ رقم ٣٣٠٩١، ٢١/ ٢٢٨ رقم ٣٨٦٧٥).\nوأخرجه أبو داود في السنن (الملاحم: باب خبر الجساسة ٤/ ٥٠١ رقم ٤٣٢٧)، وابن ماجه في السنن (الفتن: باب طلوع الشمس من مغربها ٢/ ١٣٥٤ رقم ٤٠٧٤)، والطبراني في المعجم الكبير (٢٤/ ٣٩٣ رقم ٩٦١)، كلهم من طرق عن مجالد بن سعيد، عن الشعبي به.\nوإسناد هذه الرواية ضعيف بسبب مجالد، والحديث جاء من طرق عن الشعبي، عن فاطمة بنت قيس - وقد تقدمت رواياتهم -. =\n\n⦗٢٣٠⦘\n= وأما حديث الشعبي عن المحرر بن أبي هريرة، والشعبى، عن القاسم، عن أبيه، عن عائشة به: فأخرجه أحمد في المسند (٦/ ٧٣)، والحميدي في مسنده (رقم ٣٦٤)، والطبراني في المعجم الكبير (٢٤/ ٣٩٣ رقم ٩٦١)، والبزار في مسنده (رقم ٣٣٨٣ كشف الأستار)، كلهم من طرق عن مجالد بن سعيد، عن الشعبي به.\nوإسناده ضعيف بسبب مجالد.\nوقد جاءت متابعة لمحرر بن أبي هريرة، عن أبيه: تابعه أخوه بلال بن أبي هريرة - عند المصنف كما سيأتي برقم (١٢٨٢٦) - فرواه عن أبيه - وفي إسناده ضعف - وكذلك تابعه نافع مولى حمنة بنت شجاع. كما عند المصنف برقم (١٢٨٢٤). وفي إسنادها ضعف، وهذه الطرق قد تتقوى ببعضها، والله أعلم.","vol":"22","page":228},{"text":"١٢٨١٤ - ز - حدثنا علي بن حرب، حدثنا أسباط بن محمد (^١)، حدثنا أبو إسحاق الشيباني (^٢)، عن الشعبي، عن فاطمة بنت قيس، قالت: بينما الناس بالمدينة آمنون ليس بهم فزع، إذ خرج رسول الله ﷺ فصلى الظهر، ثم مشى حتى صعد المنبر، ففزع الناس، فلما رأى ذلك في وجوههم، قال: \"أيها الناس إني لم أخرج لأمر أفزعكم، ولكنه أتاني أمر ففرحت به، فأحببت أن أخبركم بفرح نبيكم ﷺ، إنَّ تميم الداري أخبرني أنَّ قوما من بني عمه ركبوا سفينة فى البحر، فانتهت بهم إلى جزيرة\". وذكر الحديث في الدجال (^٣).\n_________\n(^١) ابن عبد الرحمن القرشي، مولاهم الكوفي.\n(^٢) سليمان بن أبي سليمان فيروز الكوفي.\n(^٣) الإسناد رجاله ثقات. والحديث أخرجه الطبراني في المعجم الكبير (٢٤/ ٣٩٢ رقم ٩٦٠)، من طريق سليمان الشيباني عن الشعبي به. والطحاوي (في جزء: التسوية =\n\n⦗٢٣١⦘\n= بين حدثنا وأخبرنا رقم (٥)، وابن منده في الإيمان (٣/ ٩٣٠ رقم ٩٦٠)، والبيهقي في دلائل النبوة (٥/ ٤١٧).\nوالحديث جاء من طرق عن الشعبي، عن فاطمة في صحيح مسلم وغيره -كما تقدم.","vol":"22","page":230},{"text":"١٢٨١٥ - ز - حدثنا أبو الأحوص القاضي (^١)، حدثنا المثنى بن بحير ح وحدثنا الصغاني (^٢)، حدثنا خلف بن هشام (^٣)، قالا: حدثنا أبو شهاب (^٤)، عن إسماعيل بن أبي خالد، عن مجالد، عن الشعبي، عن فاطمة بنت قيس، قالت: صعد رسول الله ﷺ المنبر. وذكر الحديث (^٥).\n_________\n(^١) هو محمد بن الهيثم بن حماد بن واقد -قاضي عكبرا -.\n(^٢) هو محمد بن إسحاق بن جعفر.\n(^٣) البزار المقري البغدادي.\n(^٤) الحناط وهو عبد ربه بن نافع الكناني.\n(^٥) إسناد المصنف فيه أبو شهاب الحناط - فيه ضعف يسير، وقال ابن حجر صدوق يهم - وفيه أيضا مجالد بن سعيد وهو ضعيف.\nوالحديث أخرجه أبو داود في السنن (رقم ٢٣٧٤)، وابن ماجه في السنن (٤٠٧٤)، والطبراني (المعجم الكبير ٢٤/ ٣٩٣ رقم ٩٦١)، من طرق عن إسماعيل بن أبي خالد، عن مجالد بن سعيد به.\nوالحديث جاء من طرق أخرى عن مجالد أيضا، وقد تقدم برقم (١٢٨١٣).\nوالحديث جاء من طرق عن الشعبي، عن فاطمة به. في صحيح مسلم وغيره كما تقدم.","vol":"22","page":231},{"text":"١٢٨١٦ - ز - حدثنا ابن الجنيد، حدثنا الأسود بن عامر، أخبرنا حماد بن سلمة، عن داود بن أبي هند، عن الشعبي ح\n\n⦗٢٣٢⦘\nوحدثنا أبو داود الحراني، حدثنا عبد الله بن واقد (^١)، عن حماد بن سلمة، و(^٢) عبد العزيز بن حصين (^٣)، وسابق (^٤)، عن داود بن أبي هند، عن الشعبي، عن فاطمة بنت قيس أنَّ النبيّ ﷺ جاء ذات يوم مسرورًا (^٥) حتى صعد المنبر. وذكر حديث تميم الداري في الدجال (^٦).\n_________\n(^١) أبو قتادة الحراني.\n(^٢) هكذا جاء على الصواب في إتحاف المهرة (١٨/ ٤٧) وجاء في الأصل (عن) وهو خطأ.\n(^٣) ابن الترجمان، أبو سهيل ضعفه ابن معين، وأبو حاتم ومسلم، وغيرهم. قال الإمام البخاري: ليس بالقوي عندهم. انظر: الجرح والتعديل (٥/ ٣٨٠)، الميزان (٣/ ٣٤١).\n(^٤) ابن عبد الله البربري (كما جاء التصريح به في رواية تمام في فوائده برقم ١٧٣٠). ذكره ابن حبان في الثقات (٦/ ٤٣٣).\n(^٥) هكذا جاء في الأصل، وجاء عند أحمد في المسند، وابن حبان في صحيحه، وكذلك عند المصنف - كما في الحديث الآتي وغيرهم: \"مسرعا\"،.\n(^٦) إسناد المصنف صحيح - من طريق حماد بن سلمة، عن داود به -.\nوالحديث أخرجه من طريق حماد بن سلمة، عن داود بن أبي هند به: الإمام أحمد في مسنده (٦/ ٣٧٤)، والنسائي في السنن الكبرى (٤/ ٢٤٩ رقم ٤٢٤٤)، وابن حبان في صحيحه (١٥/ ٩٨ رقم ٦٧٨٩)، والطبراني (المعجم الكبير ٢٤/ ٣٩٧ رقم ٩٦٤)، وساق الجميع لفظ رواية حماد بن سلمة - بتمامها -.\nوأما رواية عبد العزيز بن حصين. فإسنادها ضعيف، ولم أقف عل من أخرج روايته من هذا الوجه.\nوأما رواية سابق بن عبد الله، فإسنادها ضعيف جدا، وقد أخرج روايته تمام في فوائده (٥/ ١٥٠ رقم ١٧٣٠ الروض البسام ترتيب فوائد تمام).\nوالحديث صح من طريق حماد بن سلمة عن داود به، كما تقدم، وكذلك جاء من طرق، =\n\n⦗٢٣٣⦘\n= عن الشعبي، عن فاطمة، كما تقدم.","vol":"22","page":231},{"text":"١٢٨١٧ - ز - حدثنا أبو عمرو عثمان بن عمر الضبي (^١) بالبصرة، حدثنا أبو عمر الحوضي (^٢)، حدثنا حماد بن سلمة أنّ داود بن أبي هند، أخبرهم عن عامر الشعبي، عن فاطمة بنت قيس، أنَّ النبي ﷺ جاء يوما مسرعا حتى، صعد المنبر. وذكر حديث الدجال (^٣).\n_________\n(^١) قال عنه الحاكم: ثقة مشهور، وذكره ابن حبان في الثقات (٨/ ٤٤٥)، وقال: كتب عنه أصحابنا. (انظر: تاريخ الإسلام للذهبي (وفيات ٢٨١ هـ - ٢٩٠ هـ صـ ٢٢٣ - ٢٢٤).\n(^٢) هو حفص بن عمر بن الحارث البصري.\n(^٣) إسناد رواية المصنف ثقات.\nوالحديث أخرجه الإمام الطبراني (المعجم الكبير ٢٤/ ٣٩٧ رقم ٩٦٤)، قال: حدثنا عثمان بن عمر الضبي - وهو شيخ المصنف - به.\nوالحديث جاء من طرق أخرى عن حماد بن سلمة كما تقدم في الرواية السابقة.","vol":"22","page":233},{"text":"١٢٨١٨ - ز - حدثني جعفر بن محمد بن فرقد الرقي، حدثنا أيوب بن محمد الوزان، حدثنا الوليد بن الوليد القلانسي (^١)، قال حدثني سعيد بن بشمير، عن قتادة، عن الشعبي وإبراهيم بن عامر (^٢)، عن الشعبي، عن فاطمة، عن النبي ﷺ بحديث تميم الداري في الدجال (^٣).\n_________\n(^١) الدمشقي، قال الذهبي: الوليد بن الوليد الدمشقي، عن سعيد بن بشير، قال الدارقطنى وغيره: منكر الحديث اهـ. (ميزان الأعتدال ٦/ ٢٣).\n(^٢) ابن مسعود بن أمية الجمحي. قال ابن حجر: ثقة. كما في (التقريب صـ ٩٠) وانظر أيضا: تهذيب الكمال (٢/ ١١٥).\n(^٣) إسناد المصنف ضعيف. والحديث أخرجه الطبراني (المعجم الكبير ٢٤/ ٣٩٩ =\n\n⦗٢٣٤⦘\n= رقم: ٩٦٧)، من طريق أيوب بن محمد، عن الوليد بن الوليد، عن سعيد بن بشير، عن قتادة وإبراهيم بن عامر، عن الشعبي به.\nوساق الإمام الطبراني - لفظ الرواية تاما -.\nوأخرجه الترمذي في جامعه (الفتن: باب ٦٦، ٤/ ٤٥٢ رقم ٢٢٥٣) من طريق هشام الدستوائي، عن قتادة، به.\nوقال الإمام الترمذي ﵀: حديث حسن صحيح غريب من حديث قتادة، عن الشعبي، وقد رواه غير واحد، عن الشعبي، عن فاطمة. اهـ.\nوأما رواية سعيد بن بشير، عن إبراهيم بن عامر، فقد أخرجها الطبراني في المواضع السابق مقرونة برواية قتادة.","vol":"22","page":233},{"text":"١٢٨١٩ - ز - حدثنا الحسن (^١) ومحمد (^٢) ابنا عفان قالا: حدثنا الحسن بن عطية (^٣)، قال حدثني يحيى بن سلمة بن كهيل (^٤)، عن أبيه، عن الشعبى، عن فاطمة بنت قيس، قالت: قام رسول الله ﷺ خطيبا بعد الظهر، فحمد الله وأثنى عليه، ثم قال: \"إنَّ تميمًا الداري أخبرني أنَّ ناسا من أصحابي ركبوا سفينة\"، وذكر حديث الجساسة (^٥).\n_________\n(^١) هو الحسن بن علي بن عفان العامري أبو محمد الكوفي.\n(^٢) هو محمد بن علي بن عفان العامري: محره ابن حبان في الثقات (٩/ ١٤١)، وقال: أخو الحسين (كذا في المطبوع، وصوابه الحسن) من أهل الكوفة. اهـ.\n(^٣) ابن نجيح القرشي.\n(^٤) الحضرمي أبو جعفر الكوفي: ضعفه الأئمة كابن معين، وقال أبو حاتم: منكر الحديث ليس بالقوي، وقال النسائي وابن حجر: متروك، وقال البخاري وابن حبان وغيرهما: روى عن أبيه مناكير. انظر: المجروحين (٣/ ١١٣)، الجرح (٩/ ١٥٤)، تهذيب الكمال (٣١/ ٣٦١)، الميزان (٦/ ٥٥)، (التقريب ص ٥٩١).\n(^٥) إسناد المصنف ضعيف جدا. والحديث أخرجه الطبراني المعجم الكبير (٢٤/ ٤٠٢ =\n\n⦗٢٣٥⦘\n= رقم ٩٧٢) من طريق يحيى بن سلمة بن كهيل، عن أبيه، عن الشعبي.\nوالحديث صحيح من طرق، عن الشعبي، عن فاطمة به -كما تقدم -.","vol":"22","page":234},{"text":"١٢٨٢٠ - ز - حدثني أبو إبراهيم (^١) الزهري، حدثنا عمرو بن خالد (^٢)، حدثنا ابن لهيعة (^٣)، عن عياض بن عبد الله الفهري، عن أبي الزناد (^٤)، عن الشعبي، عن فاطمة بنت قيس، قالت: صعد رسول الله ﷺ المنبر، فخطب، ثم قال: \"حدثني أبو رقية تميم الداري\"، وذكر حديث الجساسة والدجال (^٥).\n_________\n(^١) هو أحمد بن سعد بن إبراهيم بن سعد الزهري العوفي.\n(^٢) ابن فروخ بن سعد التميمي أبو الحسن الحراني.\n(^٣) هو عبد الله بن لهيعة بن عقبة الحضرمي.\n(^٤) هو عبد الله بن دكوان، وهو موضع الالتقاء مع مسلم.\n(^٥) إسناد للصنف ضعيف، بسبب ابن لهيعة - وهو ضعيف كما تقدم - وقد تقدم الحديث في صحيح مسلم من طريق المغيرة الحزامى عن أبي الزناد به. (انظر: حديث رقم ١٢٨١٠).\nولابن لهيعة لهذا الحديث إسناد آخر (أخرجه الطبراني في المعجم الكبير (٢٤/ ٤٠١ رقم ٩٦٩)، من طريق كامل بن طلحة الجحدري، حدثنا ابن لهيعة، حدثني عمارة بن غزية، عن عامر الشعبي، عن فاطمة بنت قيس به.","vol":"22","page":235},{"text":"١٢٨٢١ - ز - حدثنا أبو حاتم (^١) الرازي، حدثنا أبو الأصبغ (^٢) الحراني، حدثنا عيسى بن يونس، عن عمرو بن منصور المشرقى (^٣)، عن\n\n⦗٢٣٦⦘\nالشعبي، عن فاطمة بنت قيس، قالت: ذكر رسول الله ﷺ الدجال، فقال: \"هو يجيئكم من هاهنا\"، وأشار بيده قبل المشرق (^٤).\n_________\n(^١) هو محمد بن إدريس بن المنذر الحنظلى.\n(^٢) هو عبد العزيز بن يحيى بن يوسف البكائي الحراني.\n(^٣) بكسر الميم - كما قاله ابن الأثير في اللباب (٣/ ٢١٦) - الكوفي. ضعفه أبو حاتم، =\n\n⦗٢٣٦⦘\n= ووثقه ابن معين، وقال ابن حجر: صدوق يهم.\nانظر: الجرح (٦/ ٢٦٤)، تهذيب الكمال (٢٢/ ٢٤٧)، (التقريب ص ٤٢٧).\n(^٤) إسناد المصنف فيه ضعف يسير.\nولم أقف على من أخرجه من طريق عمرو بن منصور المشرقي، عن الشعبي.\nوقد جاء ما يشهد لذلك من حديث أبي هريرة. انظر: (حديث رقم ١٢٨١٣).","vol":"22","page":235},{"text":"١٢٨٢٢ - ز - حدثني أبو عبيدة عبد الوارث بن إبراهيم، حدثنا سيف بن مسكين، حدثنا أبو الأشهب (^١)، عن عامر الشعبي، عن فاطمة بنت قيس، قالت: سمعت منادي رسول الله ﷺ: الصلاة جامعة، وذكره بطوله (^٢).\n_________\n(^١) هو جعفر بن حيان العطاردي. انظر: تهذيب الكمال (٥/ ٢٢).\n(^٢) إسناد المصنف ضعيف جدا. فيه سيف بن مسكين، وهو ضعيف جدًا.\nوالحديث أخرجه الطبراني في المعجم الكبير (٢٤/ ٣٨٦ رقم ٩٥٧) قال حدثنا عبد الوارث بن إبراهيم به. وساق لفظ روايته بتمامها.","vol":"22","page":236},{"text":"١٢٨٢٣ - ز - حدثنا عباس الدوري، حدثنا أبو أحمد الربيري (^١)، حدثنا بشير بن مهاجر، حدثني عبد الله بن بريدة، عن أبيه (^٢) قال: كنا عند النبيّ ﷺ جلوسا فجاء جل يقال له: تميم الداري، فقال: يا رسول الله إني كنت في ثلاثين من لخم وجذام، فبينا نحن نسير في سفينة. ودكر الحديث (^٣).\n_________\n(^١) هو محمد بن عبد الله بن الزبير الأسدي.\n(^٢) هو بريدة بن الحُصيب الأسلمي ﵁.\n(^٣) هذا الحديث تفرد بإخراجه المصنف من هذا الوجه (انظر: إتحاف المهرة ٢/ ٥٧٧ رقم ٢٢٩٧)، وقد ذكره الدارقطني في العلل (١٥/ ٣٧٥). =\n\n⦗٢٣٧⦘\n= قال ابن أبي حاتم: سألت أبي وأبا زرعة عن حديث بشير بن المهاجر، عن ابن بريدة، عن أبيه في قصة الجساسة: ما علته؟ فقالا: له عورة، قلت: ما هي؟ قالا: روى عبد الوارث، عن حسين بن ذكوان المعلم، عن ابن بريدة، عن الشعبي، عن فاطمة بنت قيس، عن النبي ﷺ.\nقالا: فأفسد هذا الحديثُ حديثَ بشير. (العلل ٦/ ٥٢٤ رقم ٢٧٢١).\nفتبين من هذا نكارة رواية بشير بن المهاجر\n[قال الإمام أحمد: -عند ما سئل عن بشير بن المهاجر- منكر الحديث يأتي بالعحب] اهـ.\nوجمهور العلماء، كأحمد وأبي حاتم وغيرهما على تضعيفه وقال ابن عدي: روى مالا يتابع عليه، وهو ممن يكتب حديثه، إن كان فيه بعض الضعف. اهـ. وساق له ابن عدي بعض منكيره. انظر: الجرح (٢/ ٣٧٨)، الكامل (٤/ ٤٥٢)، تهذيب الكمال (٣/ ١٧٦)، الميزان (١/ ٣٢٩ - ٣٣٠).\n* والحديث رواه حسين بن ذكوان المعلم، عن عبد الله بن بريدة، عن الشعبي، عن فاطمة بنت قيس، وروايته تقدم تخريجها - في صحيح مسلم، وعند المصنف (برقم ١٢٨٠١) وكذلك أخرجها أبو داود في السنن (رقم ٤٣٢٦) مطولا، والنسائي في السنن الكبرى (رقم ٥٣١١) - مختصرا بغير ذكر خبر الجساسة - كلهم من طريق عبد الوارث بن سعيد، عن حسين المعلم به.\nورواه كهمس بن الحسن، عن عبد الله بن بريدة، عن يحيى بن يعمر، عن فاطمة بنت قيس به.\nأخرج روايته ابن حبان في صحيحه (١٥/ ١٩٣ - ١٩٤ رقم ٦٧٨٧ الإحسان)، وفي إسناده ضعف يسير.\nولعل المحفوظ من هذا الاختلاف هو رواية حسين المعلم - وهو من كبار الأئمة الثقات، واحتج به الأئمة - ومن تكلم فيه بسبب الإضطراب فهو من الرواة عنه كما =\n\n⦗٢٣٨⦘\n= قال ابن حجر. [انظر: تهذيب الكمال (٦/ ٣٧٢)، سير أعلام النبلاء (٦/ ٣٤٦)، هدي الساري (صـ ٤١٧).\nوالحديث محفوظ من طريق الشعبي، عن فاطمة بنت قيس، ويفهم هذا من كلام البخاري كما في العلل الكبير للترمذي (٢/ ٨٢٨ تزليب العلل).\nوكذلك ما جاء في طرق الحديث كما استوفاها المصنف كما تقدم، وكذلك الإمام الطبراني في المعجم الكبير (٢٤/ ٣٧٨ - ٤٠٤).","vol":"22","page":236},{"text":"١٢٨٢٤ - ز - حدثنا حمدان بن علي (^١) وأبو بكر الرازي (^٢) قالا: حدثنا أبو نعيم (^٣)، حدثنا أبو عاصم الثقفي - قال أبو عوانة: وهو محمد بن أبي أيوب (^٤) - عن الشعبي، عن فاطمة بنت قيس، عن النبي ﷺ بنحو حديث عبد الوارث (^٥) - ولم يذكر أنها نكحت حفص بن المغيرة (^٦).\n_________\n(^١) الوراق.\n(^٢) هو محمد بن زياد بن معروف.\n(^٣) هو الفضل بن دكين.\n(^٤) وجاء في إتحاف المهرة (١٨/ ٤٧) لما ذكر إسناد المصنف قال أبو نعيم: وهو محمد بن أبي أيوب الثقفي. أ. هـ.\nقال ابن حجر: كان بعضهم يقول: محمد بن أيوب. فيخطئ (التقريب ص ٤٦٩) وهو محمد بن أبي أيوب أبو عاصم الثقفي، وثقه أحمد وابن معين والفسوي، وقال الذهبي: وثقوه، وقال أبو حاتم: شيخ، وقال ابن حجر: صدوق.\nانظر: الجرح (٧/ ١٩٨)، المعرفة والتاريخ (٢/ ٦٨٧)، تهذيب الكمال (٢٤/ ٥٠٩)، الكاشف (٢/ ١٥٩)، التقريب (صـ ٤٦٩).\n(^٥) تقدمت رواية عبد الوارث، عن حسين المعلم، عن عبد الله بن بريدة، عن الشبي (برقم ١٢٨٠٥).\n(^٦) إسناد المصنف رجاله ثقات. =\n\n⦗٢٣٩⦘\n= والحديث أخرجه الإمام أحمد (٦/ ٤١٢)، والطبراني (المعجم الكبير ٢٤/ ٣٨ رقم ٩٥٦)، وأبو عمرو الداني (الفتن وغوائلها ٣/ ١١٦٤) كلهم من طريق أبي عاصم الثقفي به.\nوالحديث جاء من طرق عن الشعبي، عن فاطمة بنت قيس به. عند مسلم وغيره كما تقدم.","vol":"22","page":238},{"text":"١٢٨٢٥ - ز - حدثنا عثمان بن خرزاذ، حدثنا منجاب بن الحارث، قال حدثنا حصين بن عمر الأحمسي (^١)، عن مخارق (^٢)، عن طارق (^٣)، عن فاطمة بنت قيس، عن النبي ﷺ بحديث الدجال (^٤).\n_________\n(^١) الكوفي: ضعفه الأئمة كأحمد وابن معين والنسائي وغيرهم. وقال أبو حاتم وابن حجر: متروك، وقال البخاري وأبو زرعة والساجي: منكر الحديث.\nانظر: الجرح (٣/ ١٩٤)، تاريخ بغداد (٨/ ٢٦٣)، تهذيب الكمال (٦/ ٥٢٦)، التقريب (صـ ١٧٠).\n(^٢) ابن خليفة - أو ابن عبد الله - بن جابر الأحمسي أبو سفيان الكوفي، ثقة.\nانظر: تهذيب الكمال (٢٧/ ٣١٤)، التقريب (صـ ٥٢٣).\n(^٣) ابن شهاب الأحمسى.\n(^٤) إسناد المصنف ضعيف جدا.\nوالحديث لم أقف على تخريجه من طريق طارق بن شهاب، عن فاطمة بنت قيس.\nوالحديث أخرجه مسلم وغيره -كما تقدم - من طريق الشعبي، عن فاطمة بنت قيس به.","vol":"22","page":239},{"text":"١٢٨٢٦ - ز - حدثنا أبو فروة (^١)، حدثنا أبي، عن أبيه، عن زيد بن أبي أنيسة (^٢)، عن مجالد، عن الشعبي، عن فاطمة بنت قيس عن أبيها، قالت: قال أبي: لأهجّر اليوم إلى المسجد، فهجّر فإذا\n\n⦗٢٤٠⦘\nرسول الله ﷺ قد صلى وقام؛ فحمد الله وأثنى عليه، ثم قال: \"إن تميم الداري قال: حدثني أنَّ بنى عم له قدموا عليه من الشام ركبوا سفينة لهم في البحر\". وذكر قصة الدجال، وقال النبي ﷺ: \"هي طيبة هي طيبة، يعنى المدينة\" (^٣).\n_________\n(^١) هو يزيد بن محمد بن يزيد بن سنان الرهاوي.\n(^٢) الجزري.\n(^٣) إسناد المصنف ضعيف، بسبب مجالد بن سعيد.\nوالحديث أخرجه الطبراني في المعجم الكبير (٢٤/ ٣٩٣ - ٣٩٤ رقم ٩٦١)، من طريق زيد بن أبي أنيسة، عن مجالد به.\nوالحديث جاء من طرق، عن مجالد. (انظر: حديث رقم ١٢٨١٣، ١٢٨١٥).\nوالحديث أخرجه مسلم وغيره -كما تقدم - من طرق، عن الشعبي، عن فاطمة به.","vol":"22","page":239},{"text":"١٢٨٢٧ - ز - حدثنا يزيد بن المبارك (^١) حدثنا سلمة بن الفضل (^٢)، قال حدنَنا أبو جعفر الرازي (^٣)، عن مجالد، عن الشعبى،\n\n⦗٢٤١⦘\nعن فاطمة بنت قيس، قالت: خرج رسول الله ﷺ بالهاجرة، فجلس على المنبر، وذكر الحديث بطوله (^٤).\n_________\n(^١) أبو خالد الفسوي الفارسى كما في (تهذيب الكمال ١١/ ٢٠٦) في الرواة عن سلمة).\nقال الإمام ابن حبان ﵀: \"كان راويًا لسلمة بن الفضل، مستقيم الحديث\" ا. هـ. (الثقات ٩/ ٢٧٧)، وهذا من أرفع درجات التوثيق - كما أشار إلى ذلك المعلمى ﵀. (انظر: التنكيل ١/ ٤٣٧ - ٤٣٨).\n(^٢) الأبرش قاضى الري: اختلف فيه: وثقه ابن معين وابن سعد، وتكلم فيه البخاري وقال: عنده مناكير، وقال ابن حبان: يخطئ ويخالف، وقال أبو حاتم: محله الصدق، في حديثه إنكار، يكتب حديثه ولا يحتج به، وقال ابن حجر: صدوق كثير الخطأ. انظر: الجرح (٤/ ١٦٨)، تهذيب الكمال (١١/ ٣٠٥)، التقريب (ص ٢٤٨).\n(^٣) هو عيسى بن أبي عيسى - عبد الله بن ماهان.\n(^٤) إسناد المصنف ضعيف.\nوالحديث له طرق أخرى، عن مجالد - كما تقدم -.\nوالحديث أخرجه مسلم وغيره - كما تقدم - من طرق، عن الشعبي به.","vol":"22","page":240},{"text":"١٢٨٢٨ - ز - حدثنا عثمان بن خرزاذ، حدثنا محمد بن أبي بكر المقدمي، حدثنا سعد بن زياد أبو عاصم (^١)، حدثني نافع (^٢) مولاي (^٣) - قال أبو عمرو (^٤): وحمنة بنت شجاع - عن أبي هريرة أنَّ رسول الله ﷺ استوى\n\n⦗٢٤٢⦘\nعلى المنبر، قال: \"حدثني تميم الداري، فرأى تميما في ناحية المسجد، فقال: قم يا تميم فحدث الناس بما حدثتني\"، فقال: كنما في جزيرة في البحر، فإذا نحن بدابة. وذكر حديث الجساسة (^٥).\n_________\n(^١) مولى سليمان بن علي. قال أبو حاتم: يكتب حديثه وليس بالمتين. انظر: الجرح (٤/ ٨٣)، الميزان (٢/ ٣١٠).\n(^٢) هو نافع مولى حمنة بنت شجاع. ذكره البخاري وابن أبي حاتم ولم يذكرا فيه جرحا ولا تعديلا، وقالا: روى عنه سعد أبو عاصم. ومحره ابن حبان في الثقات. انظر: التاريخ الكبير (٨/ ٨٣)، الجرح (٨/ ٤٥٣ - ٤٥٤)، الثقات (٥/ ٤٧٠).\n(^٣) جاء في الأصل: \"نافع مولاى\"، وكذا جاء في إسناد أبي يعلى: حدثنا محمد بن أبي بكر، حدثنا أبو عاصم سعد بن زياد، حدثني نافع مولاى، عن أبي هريرة به. - وساق لفظه بتمامه -. كما في (النهاية لإبن كثير صـ ٥٩. حيث ساق الإسناد والمتن).\n(^٤) هكذا في الأصل: \"أبو عمرو\" وهي كنية عثمان بن خرزاذ (شيخ المصنف).\nوجاء الإسناد في إتحاف المهرة (٦/ ٣١٨): ثنا سعد بن زياد أبو عاصم، حدثى مولاي نافع أبو عمرو، وحمنة بنت شجاع، عن أبي هريرة اهـ.\nوعلى هذا فيكون قوله: \"أبو عمرو\" كنية لنافع.\nوجحطء في ترجمة سعد بن زياد (في الجرح والتعديل ٤/ ٨٣) روى عن نافع مولى حمنة.\nفالذي يظهر لي -والله أعلم- أن الإسناد وقع فيه زيادة (الواو) في قوله: \"وحمنة\" =\n\n⦗٢٤٢⦘\n= والصواب: أن سعدا روى، عن نافع مولى حمنة بنت شجاع، عن أبي هريرة.\nوبناءً على ذلك فما وقع في الإسناد (مولاي) خطأ صوابه: مولى، فيكون الإسناد: نافع مولى حمنة بنت شجاع، وأما ما جاء في ظاهر الإسناد في الأصل من المستخرج وإتحاف المهرة (نافع وحمنة) فهذا لم يأت في إسناد أبي يعلى -المتقدم- ومخرج الرواية واحد، ولم أقف على ترجمة حمنة بنت شجاع ولا روايتها عن أبي هريرة. والله أعلم.\n(^٥) إسناد المصنف ضعيف، وقد أعله ابن كثير في النهاية (ص ٥٩)، وقال: حديث غريب جدا.\nوالحديث أخرجه أبو يعلى في مسنده (وساق إسناده ابن كثير في النهاية (ص ٥٩) قال حدثنا محمد بن أبي بكر المقدمي به. ولم أقف عليه في المطبوع من مسند أبي يعلى ومجمع الزوائد فلعله في المسند الكبير لأبي يعلى.\nوالحديث جاء من وجه آخر من طريق المحرر بن أبي هريرة، عن أبيه (أبو هريرة ﵁، وقد تقدم (الحديث برقم ١٢٨١٣) من طريق مجالد، عن الشعبي، عن المحرر بن أبي هريرة.","vol":"22","page":241},{"text":"١٢٨٢٩ - ز- حدثنا ابن عبد الحكم (^١)، حدثنا ابن أبي فديك (^٢)، عن ابن أبي ذئب (^٣)، عن ابن شهاب (^٤)، عن أبي سلمة بن عبد الرحمن عن فاطمة بنت قيس، أنَّ النبي ﷺ أخّر ليلة صلاة العشاء الآخرة، ثم خرج\n\n⦗٢٤٣⦘\nفقال: \"إنما حبسني حديث كان يحدثنيه تميم عن رجل كان في جزيرة من جزائر البحر، فإذا بامرأة تجر شعرها، فقال: ما أنت؟ فقالت: أنا الجساسة، أتعجب منى؟ قال نعم، قالت (^٥): فاذهب إلى ذلك القصر، قال: فذهبت إليه فإذا فيه رجل يجر شعره مسلسلا في الأغلال بعروة بين السماء والأرض، فقال: ما أنت؟ فقال: أنا الدجال، قال: فخرج النبي الأمي؟ قال: نعم.\nقال: أطاعوه أم عصوه؟ قال: لا، بل أطاعوه، قال: ذلك خير لهم، وهل غارت المياه؟ (^٦).\n_________\n(^١) هو محمد بن عبد الله بن عبد الحكم المصري.\n(^٢) هو محمد بن إسماعيل بن مسلم: قال ابن معين: كان أروى الناس عن ابن أبي ذئب وهو ثقة. \"التاريخ عن ابن معين رواية الدوري ٢/ ٥٠٥).\n(^٣) هو محمد عبد الرحمن بن المغيرة بن الحارث.\n(^٤) هو محمد بن مسلم بن شهاب الزهري.\n(^٥) كذا في رواية ابن أبي ذئب: (قالت) عند ابن أبي عاصم في كتابه: (الآحاد والمثاني ٥/ ٦ رقم ٣١٨٠) من طرق عن ابن أبي ذئب، وجاء في الأصل \"قال\" وضبب عليها الناسخ، والصواب ما أثبت.\n(^٦) إسناد المصنف: إسناد صحيح.\nوالحديث أخرجه أبو داود في السنن (رقم ٤٣٢٥)، وابن أبي عاصم في الآحاد والمثاني (رقم ٣١٨١)، والطبراني في المعجم الكبير (٢٤/ ٣٧١ رقم ٩٢٢)، كلهم من طريق ابن أبي ذئب، عن الزهري به.\nوخالف الزهري: الوليد بن عبد الله بن جميع فرواه عن أبي سلمة، عن جابر به. (أخرج هذه الرواية أبو داود في السنن (٤٣٢٨).\nوهذه الرواية معلولة من وجهين: الأول: في إسنادها الوليد بن عبد الله بن جميع، وهو لا بأس به. كما قال أحمد وأبو زرعة وغيرهما. إلا أنه ينفرد بما ينكر عليه. قال ابن حبان ﵀: \"كان ممن ينفرد عن الأثبات بما لا يشبه حديث الثقات فلما فحش ذلك منه بطل الاحتجاج به\". انظر: تهذيب الكمال (٣٥/ ٣١)، المجروحين=\n\n⦗٢٤٤⦘\n= (٣/ ٧٨)، وقال ابن حجر: صدوق يهم. (التقريب ص ٥٨٢).\nالثاني: المخالفة. حيث خالف الإمام الزهري في روايته.\nولهذا رجح الإمام الدارقطني رواية الزهري، فقال: وقول الزهري أشبه بالصواب. (انظر: العلل للدارقطني ١٣/ ٣٩٦ رقم ٣٢٩٠).\nواختلف على الزهري، فرواه ابن أبي ذئب، عن الزهري، عن أبي سلمة، عن فاطمة بنت قيس به.\nورواه عبد الرحمن بن يزيد بن تميم، عن الزهري، عن عمرة بنت عبد الرحمن، عن فاطمة بنت قيس به. (أشار إلى روايته الدراقطني في العلل ٥/ ٣٧٦).\nوإسنادها ضعيف: عبد الرحمن بن يزيد ضعيف جدا. قاله ابن رجب. (شرح العلل لابن رجب ٢/ ٨٢٣)، وانظر: تهذيب التهذيب (٦/ ٢٩٥).\nوقد خالف من هو أوثق منه وهو ابن أبي ذئب، وقد ذكر الدارقطني هذا الاختلاف، ثم قال: حديث أبي سلمة أصح. (العلل للدارقطني ١٥/ ٣٧٦ رقم ٤٠٨٣).","vol":"22","page":242},{"text":"١٢٨٣٠ - ز- حدثنا محمد بن مسلم بن وارة، حدثنا محمد بن سعيد بن سابق، حدثنا عمرو بن أبي قيس، عن مطرف (^١)، عن الشعبي، عن بلال ابن أبي هريرة (^٢)، عن أبيه، قال: قال رسول الله ﷺ: \"يخرج الدجال من هاهنا أو من هاهنا ثلاثا، بل يخرج من هاهنا يعنى المشرق\" (^٣).\n_________\n(^١) ابن عبد الله بن الشخير.\n(^٢) لم يرو عنه غير الشعبي، وذكره ابن حبان في الثقات (٤/ ٦٥).\n(^٣) إسناد المصنف فيه ضعف.\nوالحديث أخرجه ابن حبان في صحيحه (١٥/ ٢٠٢ رقم ٧٦٩٢) من طريق محمد بن مسلم بن وارة به.\nوقد جاءت متابعة لهذا الأسناد: من طريق مجالد بن سعيد، عن الشبي، عن=\n\n⦗٢٤٥⦘\n= المحرر بن أبي هريرة، عن أبيه. وقد تقدمت (برقم ١٢٨١٣).","vol":"22","page":244},{"text":"١٢٨٣١ - ز- حدثنا عباس الدوري، حدثنا محمد بن الصلت (^١)، حدثنا عثمان بن زيد الهمداني (^٢)، عن جده (^٣)، عن فاطمة بنت قيس، عن تميم الداري، قال رسول الله ﷺ: \"المدينة طيبة طيبة، وليس شعب من شعابها إلا عليه ملك شاهر سيفه لا يدخلها، الدجال أبدا\". (^٤)\n_________\n(^١) ابن الحجاج الأسدي مولاهم أبو جعفر الكوفي.\n(^٢) ذكره الإمام المزي (تهذيب الكمال ٢٦/ ٣٩٧) -في شيوخ محمد بن الصلت- وقال: ويقال عمر بن يزيد الهمداني. ولم أقف على ترجمته.\n(^٣) لم أقف على اسمه وترجمته.\n(^٤) إسناد المصنف فيه من لم أقف عليه.\nوقد تفرد به المصنف من هذا الوجه (انظر إتحاف المهرة ٣/ ١٠).\nوأصل الحديث في صحيح مسلم من حديث فاطمة بنت قيس مرفوعًا -كما تقدم-.","vol":"22","page":245},{"text":"١٢٨٣٢ - أخبرني العباس بن الوليد بن مزيد، قال حدثني أبي (^١)، حدثنا الأوزاعي (^٢)، قال حدثني إسحاق بن عبد الله بن أبي طلحة الأنصاري، قال حدثني أنس بن مالك قال: قال رسول الله ﷺ: \"ليس من بلد إلا سيطؤه الدجال إلا مكة والمدينة، ليس من نقب من أنقابها إلا عليه الملائكة صافين تحرسها، فينزل بالسبخة (^٣) فترجف المدينة ثلاث رجفات يخرج إليه منهاكل كافر ومنافق\" (^٤)\n_________\n(^١) الوليد بن مزيد.\n(^٢) موضع الالتقاء هو الإمام الأوزاعي.\n(^٣) هي الأرض الى تعلوها الملوحة ولا تكاد تنبت إلا بعض الشجر. (النهاية ٣٣٣١٢).\n(^٤) الحديث أخرجه البخاري في صحيحه (فضائل المدينة: باب لا يدخل=\n\n⦗٢٤٦⦘\n=الدجال المدينة (٤/ ١١٤) رقم [١٨٨١].\nوأخرجه مسلم في صحيحه (الفتن: باب قصة الجساسة ٤/ ٢٢٦٥ رقم [١٢٣]، كلاهما من طريق الوليد بن مسلم عن الأوزاعي به.\nفائدة الاستخراج: ذكر متابعة الوليد بن مزيد في روايته عن الأوزاعي، للوليد بن مسلم -وهو يدلس تدليس التسوية-.\nوفي صحيح مسلم، وقد رواه (حدثنى أبو عمرو الأوزاعي عن إسحاق به) وأتي بالعنعنة بين شيخه وشيخ شيخه، ولم يصرح بينهما بالسحاع- وجاء التصريح بالسماع بينهما في رواية البخاري -فرواية المصنف من وجه آخر تقوية لهذا الإسناد أيضًا، والله أعلم.\nقال الإمام النسائي ﵀: الوليد بن مزيد أحب إلينا في الأوزاعي من الوليد بن مسلم، لا يخطئ ولا يدلس. ا. هـ (شرح العلل لابن رجب ٢/ ٧٣١).","vol":"22","page":245},{"text":"١٢٨٣٣ - حدثنا عباس -هو الدوري-، حدثنا عبيد الله (^١)، حدثنا شيبان (^٢)، عن يحيى (^٣)، عن إسحاق (^٤) بنحوه (^٥).\n_________\n(^١) ابن موسى بن أبي المختار -واسمه باذام- انظر: تهذيب الكمال (١٩/ ١٦٤).\n(^٢) ابن عبد الرحمن التميمي مولاهم النحوي. انظر: تهذيب الكمال (١٢/ ٥٩٢).\n(^٣) ابن أبي كثير الطائي. انظر: تهذيب الكمال (٣١/ ٥٠٤).\n(^٤) ابن عبد الله بن أبي طلحة، وهو موضع الالتقاء.\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"22","page":246},{"text":"١٢٨٣٤ - حدثنا أبو داود الحراني، حدثنا معاذ بن هاني (^١)، حدثنا حماد بن سلمة (^٢)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس أنّ النبي ﷺ قال: \"الدجال يطأ الأرض كلها إلا مكة والمدينة، يأتي المدينة\n\n⦗٢٤٧⦘\nفيجد لكل نقب من نقابها صفوف الملائكة، فيأتى سبخة الجرف (^٣)، فيضرب رواقه (^٤)، ثم ترجف المدينة ثلاث رجفات، يخرج إليه كل منافق ومنافقة\" (^٥)\n_________\n(^١) القيسي البصري -أبو هاني، ثقة- كما في (التقريب ص ٥٣٦).\n(^٢) موضع الالتقاء هو حماد بن سلمة.\n(^٣) بضم الجيم وسكون الراء، وهو موضع شمال غرب المدينة -وهو حي من أحيائها فيه زراعة وسكان-. (انظر: المعالم الأثيرة لمحمد شراب ص ٨٩).\n(^٤) أي فسطاطه وقبته وموضع جلوسه. انظر: (النهاية ٢/ ٢٧٨).\n(^٥) الحديث أخرجه مسلم (الفتن باب قصة الجساسة ٤/ ٢٢٦٦ برقم ١٢٣ مكرر) من طريق يونس بن محمد عن إسحاق بن عبد الله به.\nفائدة الاستخراج: ساق الإمام مسلم ﵀ رواية حماد بن سلمة ولم يسق لفظها بتمامه؛ وساقها المصنف بتمامها.","vol":"22","page":246},{"text":"١٢٨٣٥ - أخبرني العباس بن الوليد العذري، قال حدثني أبي (^١)، حدثنا الأوزاعى (^٢)، قال: حدثني إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أنس بن مالك قال قال رسول الله ﷺ: \"يتبع الدجال سبعون ألفا من يهود أصبهان عليهم الطيالسه (^٣) \". (^٤)\n_________\n(^١) هو الوليد بن مزيد العذري -بضم المهملة وسكون المعجمة-. (التقريب ص ٥٨٣).\n(^٢) موضع الالتقاء هو الإمام الأوزاعي.\n(^٣) الطيالسة: جمع طيلسان: وهو ضرب من الأكسية أسود اللون، من لباس العجم وهو مما يلبس على الرأس أو الكتف أو يحيط بالبدن خالي عن التفصيل والخياطة. (انظر: القاموس ٧١٤١)، لسان العرب (٨/ ١٨٣)، المعجم الوسيط (١/ ٥٦٢)، غذاء الألباب شرح منظومة الآداب (٢/ ٢٠١).\n(^٤) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٤/ ٢٢٦٦ رقم=\n\n⦗٢٤٨⦘\n= [١٢٤] من طريق يحيى بن حمزة عن الأوزاعي به.\nفائدة الاستخراج:\n- إسناد المصنف جاء بصيغة التحديث في جميع طبقات الإسناد.\n- رواية الوليد بن مريد عن الأوزاعى -قوية- قال النسائى عنه -في رواية الوليد عن الأوزاعى-: لا يخطئ ولا يدلس … (شرح العلل لابن رجب ٢/ ٧٣١).","vol":"22","page":247},{"text":"١٢٨٣٦ - وحدثني الصغاني، حدثنا عبد الله بن يوسف (^١)، حدثنا يحيى بن حمزة (^٢)، قال: أخبرنا الأوزاعى بإسناده مثله. (^٣)\n_________\n(^١) التنيسي.\n(^٢) ابن حمزة بن واقد الحضرمي وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":248},{"text":"١٢٨٣٧ - حدثنا يوسف بن مسلم (^١)، وعباس (^٢)، والصغاني، وإبراهيم [¬*] بن أبي الحارث (^٣)، والصائغ محمد بن إسماعيل، قالوا: حدثنا الحجاج بن محمد (^٤)، عن ابن جريج، قال: أخبرني أبو الزبير، أنَّه سمع جابر بن عبد الله يقول: أخبرتني أم شَريك (^٥)، أنهما سمعت النبي ﷺ يقول:\n\n⦗٢٤٩⦘\n\"ليفرن الناس من الدجال\"، قالت أم شريك: فقلت يا رسول الله فأين العرب يومئذ قال: \"هم قليل\". (^٦)\n_________\n(^١) هو يوسف بن سعيد بن مسلم.\n(^٢) هو الدوري.\n(^٣) لم أقف عليه.\n(^٤) المصيصي وهو موضع الالتقاء.\n(^٥) قال ابن حجر: لم تنسب أم شريك في رواية مسلم، (النكت الظراف ١٣/ ٨٧). وساق الحافظ ابن حجر -حديثها هذا- في إتحاف المهرة (١٨/ ٢٧١)، وعرف بها فقال: مسند أم شريك، إحدى نساء بني عامر بن لؤي العامرية ويقال الدوسية، يقال اسمها:=\n\n⦗٢٤٩⦘\n= غزية ويقال غزيله. (إتحاف المهرة ١٨/ ٢٧٠)، وانظر كذلك: التقريب (ص ٧٥٧).\n(^٦) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٢٢٦٦/ ٤ رقم ١٢٥) من طريق هارون بن عبد الله عن حجاج بن محمد به.\nفائدة الاستخراج: الموافقة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في النسخة الجزائرية (٦/ ق ١٢٠/ ب)، ولعل الصواب: أحمد بن أبي الحارث، وهو أحمد بن محمد بن يوسف بن أبي الحارث، وانظر الأحاديث التالية (٢٩٤٦، ٣١٧٧، ٤١٩٤، ٤١٩٦، ٤٦٨٤، ٨٠٤٧، ٩٢٠٥، ١٢٨٣٧).","vol":"22","page":248},{"text":"١٢٨٣٨ - حدثنا ابن الجنيد، حدثنا أبو عاصم (^١)، عن ابن جريج بإسناده مثله. (^٢)\n_________\n(^١) هو الضحاك بن مخلد وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب في بقية أحاديث الدجال ٤/ ٢٢٦٦ رقم ١٢٥ مكرر) من طريق محمد بن بشار وعبد بن حميد كلاهما عن أبي عاصم به.","vol":"22","page":249},{"text":"١٢٨٣٩ - حدثنا أبو يعقوب إسحاق بن الحسن الحربي، حدثنا محمد بن مخلد الحضرمى (^١)، وأحمد بن إسحاق الحضرمي (^٢) جميعا، قالا: حدثنا عبد العزيز بن المختار، حدثنا أيوب، عن حميد بن هلال، عن رهط منهم أبو الدهماء (^٣)، وأبو قتادة (^٤)، قالا: كنا نمر على هشام بن عامر (^٥) نأتي\n\n⦗٢٥٠⦘\nعمران بن حصين، فقال ذات يوم: إنكم لتجاوزوني إلى رجال ما كانوا بأحضر لرسول الله ﷺ مني، ولا أعلم بحديثه منى، سمعت رسول الله ﷺ يقول: \"ما بين خلق آدم إلى قيام الساعة أمر أكبر من الدجال \". (^٦)\n_________\n(^١) محره ابن حبان في الثقات (٩/ ٧٧) وذكره البخاري ولم يذكر فيه جرحًا ولا تعديلا، وقال أبو حاتم: لا أعرفه. (انظر: التاريخ الكبير ١/ ٢٤١، الجرح والتعديل ٨/ ٩٣).\n(^٢) موضع الالتقاء هو أحمد بن إسحاق الحضرمي.\n(^٣) هو قِرفه -بكسر أوله وسكون الراء بعدها فاء- ابن بُهيس العدوى (التقريب ص ٤٥٤).\n(^٤) اسمه تميم بن نُذير -بنون مصغر- العدوي كما في (التقريب ص ٦٦٦).\n(^٥) ابن أمية الأنصاري، صحابي كما في (التقريب ص ٥٧٣).\n(^٦) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٤/ ٢٢٦٦ رقم ١٢٦) من طريق زهير بن حرب عن أحمد بن إسحاق الحضرمي به.\nفائدة الاستخراج: جاء لفظ المصنف \"أمر\" وجاء في صحيح مسلم \"خلق \".","vol":"22","page":249},{"text":"١٢٨٤٠ - حدثنا إسماعيل القاضي، حدثنا سليمان بن أيوب، حدثنا حمادبن زيد، عن أيوب (^١)، عن حميد بن هلال، عن بعض العدويين، قال: قال لنا هشام بن عامر، \"إنكم لتجاوني\"، وذكر الحديث (^٢).\n_________\n(^١) السختياني وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب في بقية أحاديث الدجال ٤/ ٢٢٦٧ برقم ١٢٧) من طريق عبيد الله بن عمرو الرقى عن أيوب به.\nفائدة الاستخراج: متابعة حماد بن زيد -وهو من الطبقة الأولى في أصحاب أيوب، ومن أوثق الرواة عنه (انظر شرح العلل ٢/ ٦٩٩) - لرواية عبيد الله بن عمرو عند مسلم في صحيحه.","vol":"22","page":250},{"text":"١٢٨٤١ - حدثنا هلال بن العلاء، حدثنا أبي (^١)، حدثنا عبيد الله ابن عمرو (^٢)، عن أيوب، عن حميد بن هلال، عن ثلاثة رهط من قومه منهم أبو قتادة\n\n⦗٢٥١⦘\nقالوا: كنا نمر على هشام بن عامر إلى عمران بن حصين، فقال ذات يوم: إنكم لتجاوزوني إلى رجال من أصحاب رسول الله ﷺ، ما كانوا بأحضر لرسول الله ﷺ، ولا أعلم بحديثه منى، سمعت رسول الله ﷺ يقول: \"ما بين خلق آدم إلى قيام الساعة أمر اعبر من الدجال \". (^٣)\n_________\n(^١) هو العلاء بن هلال الباهلي.\n(^٢) ابن أبي الوليد الأسدي الرقي وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":250},{"text":"١٢٨٤٢ - ز- حدثنا إسحاق بن سيار قال: سمعت الأنصاري (^١)، يحدث عن هشام (^٢)، دال حدثنا حميد بن هلال، عن أبى الدهماء، عن عمران بن حصين، قال رسول الله ﷺ: \"من سمع بالدجال فلينأ عنه، فإن الرجل ليأتيه، فيحسب أنَّه مسلم فيتبعه، ما يبعث به من الشبهات (^٣) \". (^٤)\n_________\n(^١) هو محمد بن عبد الله الأنصاري.\n(^٢) ابن حسان، كما جاء التصريح به في رواية الإمام أحمد في المسند (٤٣١/ ٤)، والحكم في المستدرك (٤/ ٥٣١).\n(^٣) هي ما يلتبس فيه الحق بالباطل. (انظر: لسان العرب ٥٠٤/ ١٣، تعليق محمد بن قاسم على شرح كشف الشبهات للشيخ محمد بن إبراهيم ص ٢٣).\n(^٤) الحديث من زيادات المصنف ورجال إسناده ثقات.\nوقد أخرجه أبو داود في السنن (الملاحم: باب خروج الدجال ٤/ ٤٩٥، رقم ٤٣١٩)، وأحمد في المسند (٤/ ٤٣١)، والحاكم في المستدرك (٤/ ٥٣١)، كلهم من طرق عن هشام بن حسان به.\nقال الإمام ابن كثير ﵀: وهذا إسناد جيد، وأبو الدهماء اسمه قرفة بن بهيس العدوي ثقة ا. هـ (النهاية ص ٨٣).","vol":"22","page":251},{"text":"١٢٨٤٣ - حدثنا الصغاني، حدثنا عفان (^١)، حدثنا حماد بن زيد (^٢)، وجعفر بن سليمان قالا: حدثنا المعلى بن زياد، عن معاوية بن قرة عن معقل بن يسار قال قال رسول الله ﷺ:\"العبادة في الهرج (^٣) كهجرة إليّ \". (^٤)\n_________\n(^١) ابن مسلم الصفار.\n(^٢) موضع الالتقاء هو حماد بن زيد.\n(^٣) قال الأمام النووي ﵀: المراد بالهرج هنا الفتنة واختلاط أمور الناس ا. هـ (شرح صحيح مسلم ١٨/ ١١٧).\n(^٤) أخرجه مسلم في صحيحه (الفتن: باب فضل العبادة في الهرج ٤/ ٢٢٦٨ رقم ١٣٠) من طريق يحيى بن يحيى عن حماد بن زيد به.\nفائدة الاستخراج:- متابعة جعفر بن سليمان لحماد بن زيد في الرواية عن المعلى ابن زياد.","vol":"22","page":252},{"text":"١٢٨٤٤ - وحدثنا الصغافي -أيضا-، حدثنا سليمان بن حرب، حدثنا حماد بن زيد (^١)، بإسناده مثله. (^٢)\n_________\n(^١) موضع الالتقاء هو حماد بن زيد.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":252},{"text":"١٢٨٤٥ - حدثنا أبو على الزعفراني (^١)، حدثنا سعيد بن سليمان (^٢)، حدثنا إسماعيل بن جعفر (^٣) ح:\nوحدثنا الصغاني، حدثنا أبو سلمة الخزاعي (^٤)، حدثنا سليمان بن\n\n⦗٢٥٣⦘\nبلال، كلاهما، عن العلاء (^٥)، عن أبيه، عن أبي هريرة أنَّ النبي ﷺ قال: \"بادروا بالأعمال ستا (^٦): طلوع الشمس من مغربها، والدجال، والدخان، والدابة، وخاصة أحدكم (^٧)، وأمر العامة (^٨) \". (^٩)\n_________\n(^١) هو الحسن بن محمد بن الصباح الزعفراني.\n(^٢) الواسطي البزاز -المعروف بـ سعدويه- (تهذيب الكمال ١٠/ ٤٨٣).\n(^٣) ابن أبي محتير الأنصاري - تهذيب الكمال (٣/ ٥٦) - وهو موضع الالتقاء في الإسناد الأول.\n(^٤) هو منصور بن سلمة بن عبد العزيز.\n(^٥) ابن عبد الرحمن بن يعقوب الحرقي، وهو موضع الالتقاء في الإسناد الثاني.\n(^٦) أي أسرعوا في تكميل الأعمال الصالحة وسابقوا فيها قبل أن تظهر هذه العلامات الستة. (تكملة فتح الملهم ٦/ ٣٢٨).\n(^٧) أي الموت. (انظر: شرح صحيح مسلم للنووي ١٨/ ١١٦، تكحلة فتح الملهم ٦/ ٣٢٨).\n(^٨) أي القيامة. (انظر المصادرين السابقين)، وسيأتي تفسير قتادة بهذا (انظر حديث رقم (١٢٨٤٧).\n(^٩) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٤/ ٢٢٦٧ رقم ١٢٨)، من طريق يحيى وقتيبة وابن حجر كلهم عن إسماعيل بن جعفر عن العلاء به.\nفائدة الاستخراج:\n- جاء لفظ المصنف بـ (الواو) في قوله: \"والدجال والدخان ....\n\"، وجاء في رواية مسلم لي (أو): \"أو الدخان أو الدجال .... . \"\n- متابعة سليمان بن بلال لإسماعيل بن جعفر في الرواية عن العلاء.","vol":"22","page":252},{"text":"١٢٨٤٦ - حدثنا عبد الله بن أحمد بن إبراهيم الدورقي، وأبو قلابة قالا: حدثنا أمية بن بسطام (^١)، حدثنا يزيد بن زريع، أخبرنا شعبة، عن قتادة، عن الحسن، عن زياد بن رباح [¬*]، عن أبي هريرة قال: قال النبي ﷺ: \"بادروا بالأعمال ستا: طلوع الشمس من مغربها، والدجال، والدخان، ودابة الأرض، وخويصة أحدكم، وأمر العامة\". (^٢)\n\n⦗٢٥٤⦘\nهذا لفظ أبي قلابة، وقال الدورقي: الدجال، والدخان، ودابة الأرض، وطلوع الشمس من مغربها، وأمر العامة، وخويصة أحدكم.\n_________\n(^١) العيشي، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٤/ ٢٢٦٧ =\n\n⦗٢٥٤⦘\n= رقم ١٢٩) قال: حدثنا أمية بن بسطام العيشي به.\nفوائد الاستخراج:\n- المتابعة تامة من المصنف للإمام مسلم في روايته لهذا الحديث.\n- ذكر الاختلاف في تقديم بعض هذه العلامات على بعض.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (زياد بن رباح)، وصوابه: (زياد بن رياح) كما في إتحاف المهرة (١٨٣٨٠)، والياء في (رياح) مهملة في النسخة الجزائرية [٦/ ق ١٢١/ أ]، والحديث عند مسلم على الصواب (٢٩٤٧/ ١٢٩)! وهو كذلك عند أحمد في مسنده (٨٣٠٣، ٩٢٧٨) وابن حبان في صحيحه (٦٧٩٠ - إحسان) والطبراني في الأوسط (٨١٣٧)، وقد نبهنا على تصحيف اسمه في تعليقنا على سنن النسائي على المكتبة الشاملة (٤١١٤)، ويقال على التمريض: ابن رباح كما أشار القاضي عياض في المشارق (١/ ٣٠٥، ٣٠٦): كل من ذكر فيها رباح بفتح الراء والباء بواحدة، وكذلك ابن رباح وابن أبي رباح ويزيد بن رباح وليس فيها خلافه، إلا زياد بن رياح أبو قيس عن أبي هريرة في أشراط الساعة ومفارقة الجماعة، كذا قيدناه عن جميعهم في مسلم بياء باثنتين تحتها، وكذا قاله عبد الغني وابن الجارود، ويقال فيه بباء بواحدة كالأول وحكى البخاري فيه الوجهين. وانظر: إكمال المعلم (٦/ ١٦٢، ٢٦٧)، وقد تابع القاضي عياضَ جماعةٌ، منهم: ابن قرقول في المطالع (٣/ ٢١١)، وابن الصلاح في المقدمة (ص ٦٠٤)، والنووي في شرحه على مسلم (١/ ٤٠)، (١٢/ ٢٣٨)، (١٨/ ٨٧)، إلا أنه قال: وقاله الجماهير بالمثناة لا غير. وانظر الإرشاد (٢/ ٧١٧) والتقريب (ص ١٠٨)، والجعبري في رسوم التحديث (ص ١٨١)، والمزي في تهذيب الكمال (٩/ ٤٦٢) والذهبي في المشتبه والتذهيب (٣/ ٣١٥)، وقد علق ابن ناصر الدين في توضيح المشتبه (٤/ ١١٦، ١١٧) على قول الذهبي في المشتبه أن البخاري حكى الوجه بالموحدة بقوله: لم يذكره البخاري في التاريخ إلا بالمثناة تحت.\nوقد تعقب هذا القول كذلك العراقيُّ في التقييد والإيضاح (ص ٣٩٦)، فقال: قول المصنف [أي: ابن الصلاح ﵀] أن البخاري حكى فيه الوجهين فيه نظر؛ فإن البخاري لم يخرج له في صحيحه شيئا، وإنما ذكره في التاريخ الكبير، وحكى الاختلاف فيه من وروده بالاسم أو الكنية، والاختلاف في اسم أبيه، ولم يتعرض للخلاف في كونه بالموحدة أو المثناة من تحت، وهذه عبارته في التاريخ الكبير: زياد بن رياح أبو قيس روى عنه الحسن، قال أيوب ومهدي بن ميمون: عن عيلان بن جرير عن زياد بن رياح، وقال ابن المبارك: أنا جرير بن حازم عن عيلان عن أبى قيس بن رياح القيسى، وقال محمد بن يوسف: عن سفيان عن يونس بن عبيد عن عيلان عن زياد بن مطر عن أبى هريرة عن النبي ﷺ في العصبية. هكذا هو في نسخ التاريخ: ابن رياح بالمثناة في الموضعين، وإنما أراد بالاختلاف ما ذكرته لا ضبط الحروف، ولكن المصنف تبع في ذلك صاحب المشارق فإنه حكى عن البخاري فيه الوجهين وحكى عن ابن الجارود أنه ضبطه بالموحدة والله أعلم.\nقلت: والصواب في الحكاية عن ابن الجارود المثناة لا الموحدة، كما مر في عبارة المشارق وإكمال المعلم، وقد تبع العراقي في النسبة لابن الجارود جماعة منهم: السيوطي في التدريب (٢/ ٨٠٩).\nوقد ذكره بالياء جماعة كما تقدم، وصحح ضبطه بالياء جماعة كثيرة كذلك منهم: الدارقطني في المؤتلف والمختلف (٢/ ١٠٣٨، ١٠٣٩)، وعبد الغني بن سعيد في المؤتلف والمختلف (١/ ٣٦٣)، والهروي في المشتبه (ص ١٣١)، والخطيب في المتفق والمفترق (٢/ ٩٩٣، ٩٩٤)، وابن ماكولا في الإكمال (٤/ ١٦)، وعبد الغني المقدسي في الكمال (٥/ ٥٣)، والخويي في نظمه أقصى الأمل، وبدر الدين ابن جماعة في المنهل الروي (ص ١٢٤)، والتبريزي في الكافي (ص ٧٧٣)، وابن حجر في التقريب (٢٠٧٤).\nتنبيه: في مسند أحمد طبعة المكنز حديث (٨٤١٩) أثبتوها: زياد بن رياح، وفي حديث (٩٤٠١) أثبتوها: زياد بن رباح؛ بناء على أن الموضع الثاني كل النسخ (وأكثرها نسخ ليست بالعتيقة) ذكرته بالموحدة إلا واحدة ذكرته مهملا، وقد طالعت هذه النسخ في الموضعين، والأولى أن يضطردوا على الأصل بالياء، بناء على هذه النسخة، والله أعلم.","vol":"22","page":253},{"text":"١٢٨٤٧ - حدثنا أبو علي الزعفراني، ومحمد بن إسماعيل الصائغ قالا: حدثنا عفان (^١)، حدثنا همام (^٢)، حدثنا قتادة، عن الحسن، عن زياد بن رباح [¬*]، عن أبي هريرة: أنَّ النبي ﷺ قال: \"بادروا بالأعمال ستا: طلوع الشمس من مغربها، والدجال، والدخان، ودابة الأرض، وخويصة أحدكم، وأمر العامة\".\nوكان قتادة يقول: إذا قال: وأمر العامة، قال: أي: أمر الساعة (^٣).\n_________\n(^١) ابن مسلم الصفار.\n(^٢) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (الفتن: باب في بقية من أحاديث الدجال ٤/ ٢٢٦٧) من طريق عبد الصمد بن عبد الوارث عن همام به.\nفائدة الاستخراج: تفسير قتادة لقوله \"وأمر العامة\" وهذا مما تفرد به عفان في روايته عن همام.\nوقد أخرج الإمام أحمد هذا الحديث في المسند (٢/ ٣٢٤) قال حدثنا: عبد الصمد وعفان قالا: حدثنا همام -وذكره-.\nثم قال الإمام أحمد: قال عفان في حديثه: وكان قتادة إذا قال: \"وأمر العامة\" قال: أمر الساعة.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: انظر تعليقنا على الحديث السابق.","vol":"22","page":254},{"text":"١٢٨٤٨ - حدثنا يعقوب بن سفيان، حدثنا عمرو بن عاصم (^١)، قال همام (^٢): حدثنا قتادة، عن الحسن، عن زياد، عن أبي هريرة، عن النبي ﷺ بمثله- إلى قوله: \"وأمر العامة\"- (^٣)\n_________\n(^١) ابن عبيد الله الكلابي القيسي.\n(^٢) ابن يحيى، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":255},{"text":"١٢٨٤٩ - حدثنا الصغاني، حدثنا أبو زيد الهروي (^١)، ومسلم بن إبراهيم (^٢)، قالا: حدثنا شعبة (^٣)، عن علي بن الأقمر، عن أبي الأحوص (^٤)، عن عبد الله قال: سمعت النبي ﷺ يقول: \"لا تقوم الساعة إلا على شرار الناس\" (^٥)\nرواه ابن مهدي عن شعبة (^٦)\n_________\n(^١) هو سعيد بن الربيع الحرشي العامري.\n(^٢) الأزدي الفراهيدي.\n(^٣) ابن الحجاج وهو موضع الالتقاء.\n(^٤) هو عوف بن مالك الجشمي.\n(^٥) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٨ رقم ١٣١) من طريق زهير بن حرب عن عبد الرحمن بن مهدي عن شعبة به.\n(^٦) أخرج هذه الرواية موصولة الإمام مسلم في صحيحه -كما تقدم- وأحمد في مسنده (١/ ٤٣٥)، وابن حبان في صحيحه (١٥/ ٢٦٤ رقم ٦٨٥٠) (الإحسان)، والبغوي في شرح السنة (١٥/ ٩٠ رقم ٤٢٨٦)، كلهم من طرق عن عبد الرحمن بن مهدي به.","vol":"22","page":255},{"text":"١٢٨٥٠ - حدثنا شعيب بن عمرو، حدثنا سفيان بن عيينة، عن أبي حازم (^١)، حمعه من سهل يحدث عن النبي ﷺ قال: \"بعثت أنا والساعة كهذه من هذه (^٢) \" (^٣)\n_________\n(^١) سلمة بن دينار، وهو موضع الالتقاء.\n(^٢) وجاء حديث أنس ﵁ -كما سيأتي- بلفظ \"بعثت أنا والساعة هكذا\" وقرن شعبة أصبعيه المسبحة والوسطى -يحكيه- (صحيح مسلم: الفتن رقم ١٣٤).\nواختلف الشراح -شراح الصحيحين وغيرهما- في بيان معنى هذا الحديث.\nومن أقوى ما قيل في ذلك: ما قاله الإمام القرطبي ﵀: حاصله تقريب أمر الساعة التي هى القيامة، وسرعة مجيئها. وهذا كما قال سبحانه \"فقد جاء أشراطها\" قال الحسن: أول أشراطها محمد ﷺ. ا. هـ (المفهم ٧/ ٣٠٥).\nثم تعرض الحافظ ابن حجر ﵀ لأقوال العلماء في تحديد ما بقي من عُمر الدنيا استنباطًا من هذا الحديث ثم قال ﵀: والصواب الإعراض عن ذلك. ا. هـ (الفتح ١١/ ٣٥٧ - ٣٥٨).\n(^٣) أخرجه البخاري في صحيحه (الرقاق: باب قول النبي ﷺ: \"بعثت أنا والساعة كهاتين\" ١١/ ٣٥٥ رقم ٦٥٠٣) من طريق أبي غسان عن أبي حازم به.\nومسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٨ رقم ١٣٢) من طريق يعقوب بن عبد الرحمن وعبد العزيز بن أبي حازم عن أبي حازم به.\nفائدة الاستخراج: أن لفظ الرواية في صحيح مسلم سمعت النبي ﷺ يشير بأصبعيه التي تلي الإبهام والوسطى وهو يقول: \"بعثت أنا والساعة هكذا\"، وجاء تفسير هذه الإشارة في لواية المصنف \"كهذه من هذه\".\nوكذلك هذا الحديث يعتبر من الرباعيات للمصنف ﵀.","vol":"22","page":256},{"text":"١٢٨٥١ - حدثنا الصغاني، حدثنا أحمد بن محمد بن الوليد الأزرقي المكي، حدثنا عبد العزيز بن أبي حازم (^١)، عن أبيه، عن سهل بن سعد أنَّ النبي ﷺ قال: \"بعثت أنا والساعة كهاتين، وأشار بأصبعه\". (^٢)\n_________\n(^١) موضع الالتقاء، هو عبد العزيز بن أبي حازم.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: ساق الإمام مسلم لفظ رواية يعقوب بن عبد الرحمن، عن أبي حازم، ولم يسق لفظ رواية عبد العزيز -وقد ساقها المصنف هنا-.","vol":"22","page":257},{"text":"١٢٨٥٢ - حدثنا أبو هريرة (^١) [¬*]، حدثنا جنادة بن محمد (^٢)، حدثنا عبد العزيز عن أبي حازم بإسناده مثله، وأشار بإصبعه السبابة والوسطى. (^٣)\n_________\n(^١) هكذا في الأصل، وجاء في إتحاف المهرة (٦/ ١٢٧): (أبو هبيرة). ولم أقف عليه [¬*].\n(^٢) أبو يحيى المري الدمشقى، قال أبو حاتم: صدوق. وذكره ابن حبان في الثقات.\nانظر: الجرح والتعديل (٢/ ٥١٦)، الثقات (٨/ ١٦٥).\n(^٣) تقدم تخريجه برقم (١٢٨٤٦).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ١٢١/ ب]: (أبو هريرة)، وصوابه: (أبو هبيرة) كما في إتحاف المهرة (٦٢٤٧)، وأبو هبيرة هو محمد بن الوليد بن هبيرة الهاشمي الدمشقي، وقد تقدم عند المصنف (٦٩٦٢)، وأبو هبيرة يروي عن جنادة بن محمد، انظر: الأسامي والكنى للحاكم (٥/ ١٣٦)، تاريخ دمشق لابن عساكر (١١/ ٣٠٠)، تهذيب الكمال (٢٦/ ٥٩٧، ٥٩٨)، ومن مشايخ أبي عوانة من كنيته أبو هبيرة كذلك، وهو علي بن عمرو بن الحارث بن سهل الأنصاري البغدادي، انظر: (٨٥٠، ٢٧٠١، ١٠٢٤٦).","vol":"22","page":257},{"text":"١٢٨٥٣ - حدثني مسدد، (^١) حدثنا قتيبة (^٢)، حدثنا يعقوب (^٣)، عن أبي حازم، أنَّه سمع سهلا يقول: سمعت النبي ﷺ يقول بإصبعه التي تلي الإبهام والوسطى، وهو يقول: \"بعثت أنا والساعة هكذا\". (^٤)\n_________\n(^١) ابن قطن بن إبراهيم النيسابوري.\n(^٢) ابن سعيد، وهو موضع الالتقاء.\n(^٣) ابن عبد الرحمن بن محمد بن عبد الله بن عبد القارئ - بتشديد التهتانية- كما في (التقريب ص ٦٠٨).\n(^٤) تقدم تخريجه برقم (١٢٨٤٦).","vol":"22","page":257},{"text":"١٢٨٥٤ - حدثنا عيسى بن أبي حرب الصفار، وعلي بن سهل، ومحمد بن إسماعيل الصائغ، قالوا: حدثنا يحيى بن أبي بكير، وحدثنا الصغاني، حدثنا يحيى بن أبي بكير، قالا: (^١) حدثنا شعبة، (^٢) عن قتادة، وأبي التياح (^٣)، وحمزة الضبي (^٤)، أنهم سمعوا أنسًا يقول: عن النبي ﷺ قال: \"بعثت أنا والساعة كهاتين\"، -وأشار شعبة بإصبعيه السبابة والوسطى- (^٥) قال:\n\n⦗٢٥٩⦘\nفكان قتادة يقول: كفضل إحديهما على الأخرى. (^٦)\nرواه خالد بن الحارث، عن شعبة، عن قتادة، وأبي التياح (^٧).\n_________\n(^١) كذا في الأصل. وهذا يوهم أن هناك راويين عن شعبة، والصواب أنه واحد (يحيى بن أبي بكير) ولذلك جعل الحافظ ابن حجر: الصغاني مضمومًا لشيوخ المصنف الثلاثة في أول الإسناد. (إتحاف المهرة ٢/ ٢١٠ رقم ١٥٦٩).\n(^٢) ابن الحجاج، وهو موضع الالتقاء.\n(^٣) هو يزيد بن حميد الضبعي البصري.\n(^٤) هذا هو الصواب كما في إتحاف المهرة (٢/ ٢١٠، ١/ ٦٠٣)، وكذلك جاء في إسناد الإمام مسلم في صحيحه (الفتن رقم ١٣٤ مكرر).\nوهو حمزة بن عمرو الضبي انظر: (تهذيب الكمال ٧/ ٣٣٦).\n[وجاء في الأصل (الضبعى) وهو خطأ].\n(^٥) أخرجه البخاري في صحيحه (الرقاق: باب قول النبي ﷺ: بعثت أنا والساعة كهاتين ١١/ ٣٥ رقم ٦٥٠٤) من طريق وهب بن جرير عن شعبة عن قتادة وأبي التياح عن أنس.\nومسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٣ - ١٣٤) من طريق خالد بن الحارث، عن شعبة، عن قتادة، وأبي التياح، عن أنس به.\nوعن محمد بن جعفر، عن شعبة، عن قتادة، وأبي التياح، عن أنس به.\nوعن ابن أبي عدي عن شعبة عن حمزة الضبي وأبي التياح عن أنس به.\nفائدة الاستخراج: ساق الإمام مسلم إسناد رواية حمزة الضبي، ولم يسق لفظها وقال: -بمثل حديثهم- وساق المصنف لفظها مجموعًا مع لفظ قتادة وأبي التياح.\n(^٦) جاء في رواية محمد بن جعفر عن شعبة قال \"وسمعت قتادة يقول في قصصه: كفضل إحداهما على الأخرى؛ فلا أدري أكره عن أنس أو قاله قتادة\" (صحيح مسلم: الفتن رقم ١٣٣).\nقال الحافظ ابن حجر ﵀: ولم أرها في شيء من الطرق عن أنس وقد أخرجه مسلم من طريق معبد بن هلال، والطبري من طريق إسماعيل بن عبيد الله كلاهما، عن أنس، وليس فيه، نعم وجدت هذه الزيادة مرفوعة في حديث أبي جبيرة بن الضحاك عند الطبري ا. هـ.\nانظر: هذه الرواية مسندة في تاريخ الطبري (١/ ١٥ ط دار المعارف) قال حدثني أحمد بن محمد بن حبيب قال حدثنا أبو نصر حدثنا المسعودي عن إسماعيل بن أبي خالد عن الشعبي عن أبي جبيرة به مرفوعًا.\nوفي إسناد هذه الرواية ضعف -المسعودي (عبد الرحمن بن عبد الله بن عتبة) وقد اختلط- (انظر: الكواكب النيرات ص ٢٨٢).\n(^٧) أخرج هذه الرواية موصولة الإمام مسلم في صحيحه -كما تقدم-.","vol":"22","page":258},{"text":"١٢٨٥٥ - حدثنا أبو أمية، حدثنا أبو زيد الهروي، حدثنا شعبة، (^١) عن قتادة، عن أنس، عن النبي ﷺ قال: \"بعثت أنا والساعة هكذا\" -وأشار بإصبعيه- فوصف ذلك شعبة، فضم السبابة والوسطى. (^٢)\n_________\n(^١) ابن الحجاج، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٤) من طريق خالد بن الحارث عن شعبة به.\nوتقدم تخريج البخاري لهذا الحديث. ضمن تخريج الحديث السابق.","vol":"22","page":259},{"text":"١٢٨٥٦ - حدثنا أبو قلابة، حدثنا وهب بن جرير، حدثنا شعبة، (^١) عن أبي التياح، عن أنس بن مالك، قال: قال رسول الله ﷺ: \"بعثت أنا والساعة كهاتين، وأشار بإصبعيه السبابة والوسطى\". (^٢)\n_________\n(^١) ابن الحجاج، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٤ مكرر) من طريق محمد بن جعفر عن شعبة عن أبي التياح عن أنس به.\nوتقدم تخريج البخاري لهذا الحديث - انظر تخريج حديث رقم ١٢٨٥٤.\nفائدة الاستخراج: سياق لفظ رواية أبي التياح -منفردة- عن أنس، بينما جاءت عند مسلم في صحيحه مقرونة برواية قتادة.\nوقد ساق إسنادها مسلم ولم يسق لفظها.","vol":"22","page":260},{"text":"١٢٨٥٧ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن قتادة وأبي التياح، سمعا أنس بن مالك، يقول: سمعت رسول الله ﷺ يقول: \"بعثت أنا والساعة كهاتين\".\nوزاد قتادة: كفضل إحديهما على الأخرى. (^٢)\n_________\n(^١) ابن الحجاج، وهو موضوع الالتقاء.\n(^٢) تقدم تخريجه (برقم ١٢٨٥٤).","vol":"22","page":260},{"text":"١٢٨٥٨ - حدثنا أبو حاتم الرازي، قال حدثنا عبد الله بن جعفر، حدثنا معتمر (^١)، عن أبيه، عن معبد (^٢)، عن أنس بن مالك، قال النبي: ﷺ \"بعثت أنا والساعة كهاتين، وجمع بين إصبعيه\" (^٣)\n_________\n(^١) ابن سليمان التيمي، وهو موضع الالتقاء.\n(^٢) ابن هلال العنزي.\n(^٣) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٥) من طريق أبي غسان المسمعي عن معتمر به.\n\n⦗٢٦١⦘\n=وقد أخرجه البخاري من طرق عن أنس - كما تقدم برقم ١٢٨٥٤.","vol":"22","page":260},{"text":"١٢٨٥٩ - حدثنا عباس الدوري، حدثنا عارم، حدثنا المعتمر، (^١) قال: قال أبي: حدثنا معبد، عن أنس حدث عن رسول الله ﷺ قال: \"بعثت والساعة كهاتين، وقال بأصبعيه هكذا، السبابة والوسطى\". (^٢)\n_________\n(^١) ابن سليمان وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":261},{"text":"١٢٨٦٠ - روى أبو أسامة، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: كان الأعراب إذا قدموا على رسول الله ﷺ سألوه عن الطاعة، متى الساعة؟ فينظر إلى أحدثهم سنًا، فقال: \"إن يعش هذا لم يدركه الهرم، قامت عليكم ساعتكم\". (^١)\n_________\n(^١) هذا التعليق وصله الإمام مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٦) من طريق أبي بكر بن أبي شيبة وأبي كريب عن أبي أسامة به.\nوأخرجه البخاري في صحيحه (الرقاق: باب سكرات الموت ٣٦٩/ ١١ رقم ٦٥١١) من طريق صدقه بن الفضل عن عبدة بن سليمان عن هشام بن عروة به.\nملحوظة: لم يسند المصنف ﵀ حديث عائشة ﵂ فضاق عليه فعلقه من طريق الإمام مسلم ﵀.","vol":"22","page":261},{"text":"١٢٨٦١ - حدثنا جعفر الصائغ، حدثنا عفان، حدثنا حماد (^١)، أخبرنا ثابت، عن أنس أنَّ رجلا سأل النبي ﷺ متى تقوم الساعة؟ وعنده\n\n⦗٢٦٢⦘\nغلام من الأنصار يقال له: محمد، فقال رسول اللّه ﷺ: \"إن يعش هذا فعسى أن لا يدركه الهرم حتى تقوم الساعة\" (^٢)\n_________\n(^١) ابن سلمة وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٦٩ رقم ١٣٧) من طريق يونس بن محمد عن حماد بن سلمة به.\nفائدة الاستخراج: رواية عفان عن حماد وهو من أوثق الناس في حماد بن سلمة. (انظر شرح العلل ٢/ ٧٠٧).","vol":"22","page":261},{"text":"١٢٨٦٢ - حدثنا أبو داود الحراني، ومحمد بن حيويه، وإسماعيل القاضي، قالوا: حدثنا سليمان بن حرب (^١)، حدثنا حماد بن زيد، حدثنا معبد بن هلال العنزي، عن أنس بن مالك: أنَّ رجلا سأل النبيّ ﷺ قال: متى الساعة؟ قال: فسكت عنه هنية، ثم نظر إلى غلام بين يديه من أزد شنوءة، (^٢) فقال: \"إنْ يعمر هذا الغلام لم يدركه الهرم حتى تقوم الساعة\" قال: قال أنس: ذاك الغلام من أقراني يومئذ. (^٣)\n_________\n(^١) موضع الالتقاء هو سليمان بن حرب.\n(^٢) بفتح الشين، اسم قبيلة. انظر: (تكملة فتح الملهم ٦/ ٣٣٢).\n(^٣) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٧٠ رقم ١٣٨) من طريق حجاج الشاعر عن سليمان بن حرب به.\nفائدة الاستخراج: المساواة مع الإمام مسلم والمتابعة من طرق عن سليمان بن حرب.","vol":"22","page":262},{"text":"١٢٨٦٣ - حدثنا أبو داود الحراني، حدثنا أبو الوليد (^١)، حدثنا همام (^٢)، حدثنا قتادة، قال: قال لى أنس: ومر غلام للمغيرة بن شعبة\n\n⦗٢٦٣⦘\nوكان من أقراني، فدعاه النبي ﷺ فقال: \"إن يؤخر هذا فلن يدركه الهرم حتى تقوم الساعة\". (^٣)\n_________\n(^١) هو الطيالسي.\n(^٢) ابن يحيى وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٧٠ رقم ١٣٩) من طريق عفان بن مسلم عن همام به.","vol":"22","page":262},{"text":"١٢٨٦٤ - روى سفيان بن عيينة، عن أبي الزناد، عن الأعرج، عن أبي هريرة يبلغ به (^١): قال: \"تقوم الساعة والرجل يحلب اللقحة، فما رفع الإناء إلى فيه، حتى تقوم\" الحديث. (^٢)\n_________\n(^١) هذا من صيغ الرفع. (انظر: تدريب الراوي ١/ ٢١٣) وقد جاء الرفع صريحًا في الحديث الثاني وجاءت الصيغة في صحيح مسلم: عن أبي هريرة يبلغ به النبي ﷺ قال.\n(^٢) هذا الحديث وصله الإمام مسلم في صحيحه (الفتن: باب قرب الساعة ٤/ ٢٢٧٠ رقم ١٤٠) قال: حدثنا زهير بن حرب حدثنا سفيان بن عيينة به.\nوسياتي -في الحديث التالي- إسناد المصنف لهذا الحديث من طريق الحميدي عن ابن عيينة.\nوقد أخرجه البخاري في صحيحه (الرقاق: باب … ١١/ ٣٦٠ رقم ٦٥٠٦) من طريق شعيب، والإمام أحمد في المسند (٢/ ٣٦٩) من طريق ورقاء بن عمر اليشكري كلاهما عن أبي الزناد به.","vol":"22","page":263},{"text":"١٢٨٦٥ - حدثنا الترمذي (^١) حدثنا الحميدي (^٢) حدثنا سفيان (^٣)، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة، قال:\n\n⦗٢٦٤⦘\nقال النبي ﷺ \"تقوم الساعة والرجل يحلب الناقة، وتقوم الساعة والرجل يلوط (^٤) حوضه\" (^٥)\n_________\n(^١) هو محمد بن إسماعيل بن يوسف السلمي.\n(^٢) عبد اللّه بن الزبير بن عيسى القرشي (والحديث في مسنده برقم ١١٠٣، ١١٧٩).\n(^٣) ابن عيينة وهو موضع الالتقاء.\n(^٤) أي يطينه ويصلحه (شرح صحيح مسلم للنووي ١٨/ ١٢٢)، (التذكرة للقرطبي ١/ ٤٥٢).\n(^٥) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: رواية الحميدي -وهو من أجل أصحاب ابن عيينة- قال الحاكم: كان البخاري إذا وجد الحديث عند الحميدي لا يعدوه إلى غيره ا. هـ (انظر التقريب ص ٣٠٣).","vol":"22","page":263},{"text":"١٢٨٦٦ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة (^٢)، قال: ما بين النفختين (^٣)\n\n⦗٢٦٥⦘\nأربعون، قالوا: أربعون عاما يا أبا هريرة؟ قال: أبيت، (^٤) قالوا: أربعون شهرا؟ قال: أبيت. قال: أربعون يومًا حسبت؟ قال: أبيت. ثم ينزل الله ﷿ من السماء ماءً، فينبُتُون كما ينبت البقل، وإنه ليس من الإنسان شيء إلا يبلى ما خلا عظم واحد، وهو: عَجْب الذنب (^٥)،\n\n⦗٢٦٦⦘\nوفيه يركب الخلق يوم القيامة. (^٦)\n_________\n(^١) محمد بن خازم وهو موضع الالتقاء.\n(^٢) هكذا في الأصل -موقوفا- وكذلك يفهم من صنيع المصنف في الحديث الآتي بقوله: \"بإسناده مثله مرفوع\" فإن ظاهره أن الإسناد والذي قبله موقوف.\nوأكثر الرواة عن أبي معاوية رووه مرفوعا، وفيهم أبو كريب، وروايته عند مسلم في صحيحه (الفتن رقم ١٤١) وأبو بكر بن أبي شيبة (عند المصنف برقم ١٢٨٦٦).\nوكذلك جاء مرفوعًا من طريق حفص بن غياث عن الأعمش به. \"أخرج روايته البخاري في صحيحه التفسير: باب قوله تعالى \"ونفخ في الصور .... \" ٨/ ٤١٤ رقم ٤٨١٤)، فتبين من هذا شذوذ رواية الوقف، وهناك احتمال بإنه سقط ذكر: النبي ﷺ من الأسناد في الأصل.\nومما يقوي هذا ظاهر صنيع الحافظ ابن حجر في إتحاف المهرة (١٤/ ٥٨٥) فإنه جعل جميع الأسانيد في سياق واحد، ولم يشر إلى أنه موقوف -والله أعلم-.\n(^٣) قال الإمام ابن كثير ﵀: في تفسير قوله تعالى \"ويوم ينفخ في الصور ففزع من في السماوات ومن في الأرض إلا من شاء الله\" سورة النمل (آية ٨٧).\nيخبر تعالى عن هول يوم نفخة الفزع في الصور، وهو كما جاء في الحديث \"قرن ينفخ فيه\" [أخرجه الإمام أحمد (المسند ٢/ ١٩٢]- ثم قال ﵀ ثم بعد ذلك=\n\n⦗٢٦٥⦘\n= نفخة الصعق وهو الموت ثم بعد ذلك نفخة القيام لرب العالمين وهو النشور من القبور. ا. هـ (تفسير القرآن العظيم لابن كثير ٦/ ٢٢٥ - ٢٢٦).\nوقد أطال الإمام السفارييني ﵀ في بيان ذلك وما ورد فيه. (انظر لوامع الأنوار البهية ٢/ ١٦١ - ١٦٦).\n(^٤) قال القرطبي فيه تأويلان:\nالأول: أي امتنعت من بيان ذلك وتفسيره - وعلى هذا كان عنده علم من ذلك وسمعه من رسول اللّه ﷺ.\nالثاني: أي أبيت أن أسال رسول اللّه ﷺ وعلى هذا لم يكن عنده علم من ذلك-.\nوالأول أظهر والله أعلم لأنه ليس من البينات والهدى الذي أمر بتبليغه، وفي صحيح البخاري عن أبي هريرة أنه قال: حفظت وعاءين من علم الساعة، فأما أحدهما فبثثته وأما الآخر فلو بثثته لقطع منى هذا البلعوم. (التذكرة ١/ ٤٥٢ - ٤٥٣).\nواختار الحافظ ابن حجر: الثاني، وأن أبا هريرة لم يكن عنده في ذلك توقيف (الفتح ٨/ ٤١٤).\n(^٥) قال ابن حجر: العجب: بفتح المهملة وسكون الجيم بعدها موحدة، ويقال (عجم) بالميم أيضًا عوض الباء، وهو عظم لطيف في أصل الصلب، وهو رأس العصعص، وهو مكان رأس الذنب من ذوات الأربع.\nوفي حديث أبي سعيد الخدري (عند ابن أبي الدنيا وأبي داود والحاكم) مرفوعًا \"إنه مثل حبة الخردل\". الفتح (٨/ ٤١٥).\nوهذا الحديث الذي أشار إليه الحافظ ابن حجر هو حديث أبى سعيد مرفوعًا بلفظ \"يأكل التراب كل شيءٍ من الإنسان إلا عجب ذنبه\" قيل: ومثل ما هو يا =\n\n⦗٢٦٦⦘\n= رسول اللّه؟ قال: \"مثل حبة خردل منه تنبتون\" أخرجه الإمام أحمد (المسند ٣/ ٢٨) والحكم (المستدرك ٤/ ٦٠٩) كلاهما عن طريق دراج أبو السمح عن أبي الهيثم سليمان ابن عمر عن أبي سعيد به -وإسناده ضعيف بسبب رواية دراج عن أبي الهيثم -قال ابن حجر: دراج … صدوق في حديثه عن أبي الهيثم ضعف (التقريب ص ٢٠١).\n(^٦) أخرجه البخاري في صحيحه (التفسير: باب قوله تعالى \"ونفخ في الصور … \" ٨/ ٤٤١ رقم ٤٨١٤) من طريق حفص بن غياث عن الأعمش به.\nومسلم في صحيحه (الفتن: باب ما بين النفختين ٤/ ٢٢٧٠ رقم ١٤١) من طريق أبي كريب محمد بن العلاء عن أبي معاوية به.","vol":"22","page":264},{"text":"١٢٨٦٧ - حدثنا البِرْتي القاضي (^١)، حدثنا أبو بكر بن أبي شيبة، حدثنا أبو معاوية (^٢)، حدثنا الأعمش، بإسناده مثله مرفوع. (^٣)\n_________\n(^١) هو أحمد بن محمد بن عيسى بن الأزهر.\n(^٢) هو محمد بن خازم، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":266},{"text":"١٢٨٦٨ - حدثنا أبو علي الزعفراني (^١)، حدثنا شبابة (^٢)، حدثنا ورقاء (^٣)، ح:\nوحدثنا الدقيقي (^٤)، حدثنا يزيد بن هارون، أخبرنا ورقاء، عن أبي الزناد (^٥)، عن الأعرج، عن أبي هريرة، أنَّ النبي ﷺ قال: \"كل ابن آدم\n\n⦗٢٦٧⦘\nيأكله التراب إلا عجب الذنَب منه خلق وفيه يركب\". (^٦)\n_________\n(^١) هو الحسن بن محمد بن الصباح.\n(^٢) ابن سوار الفزاري.\n(^٣) ابن عمر اليشكري.\n(^٤) هو محمد بن عبد الملك الواسطي.\n(^٥) هو عبد الله بن ذكوان وهو موضع الالتقاء.\n(^٦) أخرجه مسلم في صحيحه (الفتن: باب ما بين النفختين ٤/ ٢٢٧١ رقم ١٤٢) من طريق المغيرة الحزامي عن أبي الزناد به.\nوتقدم تخريج البخاري للحديث من طريق أبي صالح عن أبي هريرة به. (انظر حديث رقم ١٢٨٦٦).","vol":"22","page":266},{"text":"١٢٨٦٩ - حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب (^١)، قال: حدثنا مالك (^٢)، [و] (^٣) ابن أبي الزناد (^٤)، عن أبي الزناد (^٥)، عن الأعرج، عن أبي هريرة، أنَّ النبي ﷺ قال: \"كل ابن آدم يأكله التراب إلا عجب الذنب منه خلق وفيه يركب\". (^٦)\n_________\n(^١) هو عبد الله بن وهب.\n(^٢) ابن أنس -إمام دار الهجرة-.\n(^٣) ما بين المعقوفتين زيادة من إتحاف المهرة (١٥/ ٢٣٩)، وجاء في الأصل: إسقاط (الواو)، فصار: (مالك بن أبي الزناد). وهو خطأ، ولا يعرف في الرواة عن أبي الزناد (مالك بن أبي الزناد) انظر تهذيب الكمال (١٤/ ٤٧٨)، وعبد الرحمن بن أبي الزناد من شيوخ عبد الله بن وهب - كما تهذيب الكمال (١٦/ ٢٧٩).\n(^٤) هو عبد الرحمن بن عبد الله بن ذكوان.\n(^٥) هو عبد الله بن ذكوان وهو موضع الالتقاء.\n(^٦) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: رواية مالك عن أبي الزناد. -وحسبك بمالك-.","vol":"22","page":267},{"text":"١٢٨٧٠ - حدثنا السلمي، حدثنا عبد الرزاق (^١)، أخبرنا معمر، عن همام بن منبه، قال: هذا ما حدثنا أبو هريرة قال: وقال رسول اللّه ﷺ: \"إن في الإنسان عظْما لا تأكله الأرض أبدا، فيه يركب يوم القيامة، قالوا: أي عظم هو يا رسول اللّه؟ قال: عجب الذنب\". (^٢)\n_________\n(^١) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الفتن: باب ما بين النفختين ٤/ ٢٢٧١ رقم ١٤٣) من طريق محمد بن رافع عن عبد الرزاق به.\nوتقدم تخريج البخاري له من طريق أبى صالح عن أبي هريرة (انظر حديث رقم ١٢٨٦٦).","vol":"22","page":268},{"text":"١٢٨٧١ - حدثنا محمد بن يحيى (^١)، والصغاني قالا: حدثنا سعيد بن أبي مريم (^٢)، حدثنا محمد بن جعفر (^٣)، أخبرني العلاء بن عبد الرحمن (^٤)، عن أبيه، عن أبي هريرة، قال: قال النبي ﷺ: \"الدنيا سجن المؤمن وجنة الكافر\". (^٥)\n_________\n(^١) هو الذهلي.\n(^٢) هو سعيد بن الحكم أبي مريم الجمحي.\n(^٣) ابن أبي كثير الأنصاري الزرقي.\n(^٤) الحرقى، وهو موضع الالتقاء.\n(^٥) أخرجه مسلم في صحيحه (الزهد والرقائق: ٤/ ٢٢٧٢ رقم ١)، من طريق الدراوردي عن العلاء به.\nفائدة الاستخراج: متابعة محمد بن جعفر للدراوردي في الرواية عن العلاء.\nملحوظة: لم يذكر المصنف (أبو عوانة ﵀ -في النسخة المخطوطة بين أيدينا- كتاب الزهد وإنما جعل أحاديثه مضمومة لما قبله من أحاديث الفتن. والحافظ ابن حجر في إحالاته في إتحاف المهرة في بعض المواضع يحيل إلى كتاب الرقاق وتارة يحيل إلى كتاب الفتن: انظر: على سبيل المثال: حديث مطرف بن عبد الله عن أبيه (في صحيح مسلم الزهد والرقاق رقم ٣) سيأتي عند المصنف برقم (١٢٨٧٨) وعزاه ابن حجر (عه/ الفتن) انظر إتحاف المهرة (٦/ ٦٨٩) وحديث جابر (في صحيح مسلم الزهد والرقاق رقم ٢) وسياتي عند المصنف برقم (١٢٨٧٥) وعزاه ابن حجر (عه / الفتن) انظر إتحاف المهرة (٣/ ٣٣٤).\nوأما حديث أبي هريرة برقم: (١٢٨٧١) وهو في صحيح مسلم (الزهد والرقاق ١) عزاه ابن حجر (عه/ الرقاق في آخر الكتاب) انظر إتحاف المهرة =\n\n⦗٢٧٠⦘\n= (١٥/ ٢٧٩) كذلك حديث أبي هريرة (برقم ١٢٨٨٦) وهو في صحيح مسلم (الرقاق رقم ٤) عزاه ابن حجر (عه/ الرقاق) انظر إتحاف المهرة (١٥/ ٣١٢).","vol":"22","page":269},{"text":"١٢٨٧٢ - وحدثنا الصغاني، حدثنا معلى بن منصور، حدثنا سليمان بن بلال، عن العلاء (^١) بمثله. (^٢)\n_________\n(^١) ابن عبد الرحمن الحرقي، وهو موضوع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":270},{"text":"١٢٨٧٣ - حدثني محمد بن النعمان (^١) ببيت المقدس، وأبو يونس الجمحي (^٢)، والعثماني (^٣)، قالوا: حدثنا ابن أبي أويس (^٤)، حدثنا مالك، عن العلاء بمثله. (^٥)\n_________\n(^١) ابن بشير المقدسي أبو عبد الله النيسابوري.\n(^٢) هو محمد بن أحمد بن يزيد القرشي الجمحي.\n(^٣) عمرو بن محمد العثماني.\n(^٤) إسماعيل بن عبد اللّه بن عبد اللّه بن أويس.\n(^٥) تقدم تخريجه (برقم ١٢٨٧١).","vol":"22","page":270},{"text":"١٢٨٧٤ - حدثنا عباس الدوري، حدثنا أمية بن بسطام، حدثنا يزيد بن زريع، عن روح بن القاسم مثله. (^١)\n_________\n(^١) رواية روح بن القاسم عن العلاء بن عبد الرحمن به. انظر: (إتحاف المهرة ١٥/ ٢٧٩) وتقدم تخريج الحديث (برقم ١٢٨٦٧).","vol":"22","page":270},{"text":"١٢٨٧٥ - روى القعنبي (^١)، عن سليمان بن بلال، عن جعفر بن محمد، عن أبيه، عن جابر، أنَّ النبي ﷺ مر بالسوق، فمر يجدي (^٢) أسك (^٣) ميت، فأخذ بأذنه، ثم قال: \"أيكم يحب أنَّ هذه له بدرهم\" الحديث. (^٤)\n_________\n(^١) هو عبد الله بن مسلمه ومن طريقه أخرج الإمام مسلم هذا الحديث في صحيحه (الزهد والرقاق ٤/ ٢٢٧٢ رقم ٢) وكذلك أبو داود (السنن: الطهارة باب ترك الوضوء من مس الميتة ١/ ١٣٠ رقم ١٨٦).\nوسيذكر المصنف طرقه الموصولة لهذا الحديث فيما يأتي، والحديث أخرجه أحمد في المسند (٣/ ٣٦٥) من طريق وهيب بن خالد عن جعفر بن محمد به والبخاري في الأدب المفرد (برقم ٩٦٢) من طريق الدراوردي عن جعفر به.\n(^٢) هو ولد المعز. انظر: (مختار الصحاح ص ٩٦).\n(^٣) أي صغير الأذنين انظر: (شرح صحيح مسلم للنووي ١٨/ ١٢٥).\n(^٤) تقدم تخريجه عند التعليق في بداية الحديث.\nفائدة التخريج: تسمية جعفر في الإسناد وقد جاء مهملا في صحيح مسلم.","vol":"22","page":271},{"text":"١٢٨٧٦ - حدثنا أبو يحيى الناقد (^١)، حدثنا عثمان بن عبد الوهاب الثقفي (^٢)، حدثنا أبي (^٣)، عن جعفر بن محمد، عن أبيه، عن جابر، أنَّ النبي ﷺ خرج يريد العالية، فمر بجَدْيٍ ميت أسَكَّ، فأخذ بأذنه، وقال: \"من يشتري هذا بدرهم\"، قال: قلنا: ما أحد يسره أنَّه له\n\n⦗٢٧٢⦘\nبدرهم، ولو كان حيا ما يسوي درهم، لأن الأسك عيب. فقال: \"والله للدنيا أهون على الله من هذه عليكم\". (^٤)\n_________\n(^١) هو زكريا بن يحيى بن عبد الملك البغدادي.\n(^٢) هو عثمان بن عبد الوهاب بن عبد المجيد الثقفي: ذكره ابن حبان في الثقات (٨/ ٤٥٣) وكذبه ابن معين كما في كتاب معرفة الرجال لابن محرز جـ ١/ ٦٦) وانظر: أخبار أصبهان لأبي نعيم (١/ ٣٥٩).\n(^٣) هو عبد الوهاب بن عبد المجيد الثقفي وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (الزهد والرقاق ٤/ ٢٢٧٢ رقم ٢ مكرر) من طريق محمد بن عروة عن عبد الوهاب به.\nفائدة الاستخراج: ساق الإمام مسلم ﵀ إسناد رواية عبد الوهاب وقال بمثل رواية سليمان بن بلال -غير أنه قال- \"فلو كان حيًا كان هذا السكك به عيبًا\" وساق المصنف لفظ الرواية تامًا. وهو بنحو ما ذكره الإمام مسلم ﵀، وهذا مما يدل على أن عثمان حفظ من أبيه هذا الحديث ولم يخطئ فيه.","vol":"22","page":271},{"text":"١٢٨٧٧ - حدثنا ابن أبي الدُّميك (^١)، حدثنا عفان، حدثنا وهيب، ح، وحدثنا محمد بن إسماعيل الصائغ، حدثنا عفان، حدثنا وهيب، قالا: حدثنا جعفر بن محمد (^٢)، عن أبيه، عن جابر أنَّ رسول اللّه ﷺ أتى العالية، فمر بجدي أسك ميت، فتناوله فرفعه، فقال: \"أيكم يحب أنَّ هذا له\"، قالوا: ما نحب أنَّه لنا بشيء وما نصنع به؟ قال: \"تحبون أنَّه لكم، [قالوا] (^٣) فوالله لو كان حيا لكان عيبا فيه إنَّه أسك، فكيف وهو ميت؟ قال: فوالله للدنيا أهون على اللّه من هذا عليكم\". (^٤)\n_________\n(^١) هو محمد بن طاهر بن خالد.\n(^٢) ابن محمد بن علي بن الحسين بن علي بن أبي طالب -المعروف بالصادق- وهو موضع الالتقاء.\n(^٣) هذه الزيادة ساقطة من \"الأصل\" -ومثبتة في صحيح مسلم- وبها يستقيم السياق.\n(^٤) تقدم تخريجه برقم (١٢٨٧٥).","vol":"22","page":272},{"text":"١٢٨٧٨ - حدثنا ابن الجنيد، حدثنا أبو زيد الهروي، وشاذان (^١) قالا: حدثنا شعبة (^٢)، عن قتادة، عن مطرف (^٣)، عن أبيه، ح،\nوحدثنا يوسف بن مسلم، قال: حدثنا حجاج (^٤)، حدثنا شعبة، قال: سمعت قتادة، قال: سمعت مطرف، عن أبيه، قال: انتهيت إلى رسول الله ﷺ وهو يقرأ \"ألهاكم التكاثر\" قال: \" يقول ابن آدم مالي مالي، وهل لك من مالك إلا ما أكلت فأفنيت، أو لبست فأبليت، أو تصدقت فأمضيت\". (^٥) قال شاذان: (^٦) إنَّ النبي ﷺ قال حين أنزلت ﴿أَلهَكُمُ التَكَاثُرُ﴾ قال: \"يقول\" بمثله. (^٧)\n_________\n(^١) الأسود بن عامر.\n(^٢) ابن الحجاج وهو موضع الالتقاء في كلا الإسنادين.\n(^٣) ابن عبد اللّه بن الشخير.\n(^٤) ابن محمد المصيصي.\n(^٥) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٣ رقم ٣ مكرر) من طريق محمد بن جعفر عن شعبة به.\nفائدة الاستخراج: ساق المصنف لفظ رواية شعبة بتمامها، وساق الإمام مسلم الأسناد وأحال إلى لفظ رواية همام عن قتادة.\n(^٦) هذا التعليق موصول بالإسناد الذي قبله.\n(^٧) تقدم تخريجه في الحاشية رقم (٦).\nفائدة هذا التعليق: قوله \"حين أنزلت\" وهذا مشعر بأن الحديث وقع حين أنزلت السورة، وبقية الرواة رووه عن شعبة به بلفظ \"وهو يقرأ\"، كما في رواية حجاج عند المصنف -وقد تقدمت- ورواية محمد بن جعفر (غندر) عند أحمد (في المسند ٤/ ٢٤)، ومسلم (كما تقدم) ووهب بن جرير (وروايته عند الترمذي في جامعه برقم ٢٣٤٢) وابن المبارك (كما في الزهد لابن المبارك برقم ٤٥٨) وغيرهم.","vol":"22","page":273},{"text":"١٢٨٧٩ - حدثنا ابن الجنيد، حدثنا عمرو بن عاصم، حدثنا همام (^١)، عن قتادة، عن مطرف، عن أبيه، قال: أتيت النبي ﷺ وهو يقرأ ﴿أَلْهَاكُمُ التَّكَاثُرُ﴾ قال: \"يقول ابن آدم مالي مالي، قال وهل لك يا بن آدم من مالك إلا ما أكلت فأفنيت، أو لبست فأبليت، أو تصدقت فأمضيت\". (^٢)\n_________\n(^١) ابن يحيى وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٣ رقم ٣) من طريق هداب بن خالد، عن همام به.","vol":"22","page":274},{"text":"١٢٨٨٠ - حدثنا علي بن الحسن بن أبي عيسى (^١) إملاء، حدثنا عبد اللّه بن يريد المقرئ، حدثنا همام (^٢)، عن قتادة، عن مطرف، عن أبيه، أنَّه دخل على النبي ﷺ قال: فسمتعه يقرأ ﴿أَلْهَاكُمُ التَّكَاثُرُ (١) حَتَّى زُرْتُمُ الْمَقَابِرَ﴾ وذكر بمثله. (^٣)\n_________\n(^١) هو الدرابجردي أبو الحسن الهلالي.\n(^٢) ابن يحيى هو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.","vol":"22","page":274},{"text":"١٢٨٨١ - حدثنا إسماعيل القاضي، حدثنا علي بن المديني، حدثنا ابن أبي عدي (^١)، عن سعيد (^٢)، عن قتادة (^٣)، عن مطرف، عن أبيه، بنحوه. (^٤)\n_________\n(^١) هو محمد بن إبراهيم بن أبي عدي.\n(^٢) ابن أبي عروبة.\n(^٣) ابن دعامة السدوسي وهو موضع الالتقاء.\n(^٤) تقدم تخريجه (برقم ١٢٨٧٩).","vol":"22","page":274},{"text":"١٢٨٨٢ - حدثنا ابن أبي رجاء، حدثنا وكيع، عن همام (^١)، عن قتادة، عن مطرف، عن أبيه، أنَّ رجلا انتهى إلى النبي ﷺ وهو يقرأ ﴿أَلْهَاكُمُ\n\n⦗٢٧٥⦘\nالتَّكَاثُرُ (١) حَتَّى زُرْتُمُ الْمَقَابِرَ﴾ وهو يقول: مالي مالي، فقال: \"مالك من مالك إلا ما تصدقت فأمضيت، أو لبست فأبليت، أو أكلت فأفنيت\". (^٢)\n_________\n(^١) ابن يحيى وهو موضع الالتقاء.\n(^٢) تقدم تخريجه برقم (١٢٨٧٩).\nفائدة الاستخراج: في لفظ رواية المصنف من هذا الوجه: \"أن رجلًا\" هو الذي انتهى إلى النبي ﷺ وهو يقرأ.\nوسائر الروايات لهذا الحديث -كما تقدم- أن الذي وقع له ذلك هو عبد الله بن الشخير الصحابي راوي الحديث، فلعله أبهم نفسه في هذه الرواية والله أعلم.","vol":"22","page":274},{"text":"١٢٨٨٣ - حدثنا ابن الجنيد، حدثنا مسلم، حدثنا أبان، عن فتادة (^١)، عن مطرف، عن أبيه، قال: دُفعت إلى النبي ﷺ وهو يقرأ هذه السورة ﴿أَلْهَاكُمُ﴾ بمثله. (^٢)\n_________\n(^١) ابن دعامة السدوسي، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه برقم (١٢٨٧٩).","vol":"22","page":275},{"text":"١٢٨٨٤ - حدثنا ابن الجنيد، حدثنا الأسود بن عامر، حدثنا أبو هلال (^١)، عن قتادة (^٢)، عن مطرف، عن أبيه، قال: أتيت النبي ﷺ وهو يقرأ: ﴿أَلْهَاكُمُ التَّكَاثُرُ﴾ وهو يقول: \"يقول ابن آدم مالى مالي، هل لك يا بن آدم إلا ما أكلت فأفنيت، أو أعطيت فأمضيت، أو لبست فأبليت\" (^٣).\n_________\n(^١) هو محمد بن سليم الراسي.\n(^٢) ابن دعامة السدوسي وهو موضع الالتقاء.\n(^٣) تقدم تخريجه (برقم ١٢٨٧٩).\nفائدة الاستخراج: جاءت رواية المصنف هنا بلفظ \"أعطيت\" بدل \"تصدقت\" وستأتي عند المصنف في الحديث التالي بالشك \"أعطيت أو تصدقت\".","vol":"22","page":275},{"text":"١٢٨٨٥ - حدثنا أحمد بن سهل بن أيوب الأهوازي، حدثنا عاصم بن النضر، حدثنا معتمر (^١)، حدثنا أبي، عن قتادة (^٢)، عن مطرف، عن أبيه، قال: دفعت إلى النبي ﷺ هو يقرأ ﴿أَلهِاكُمُ التَّكَاثُرُ﴾ قال: \"يقول ابن آدم مالي مالي، وهل لك يابن آدم من مالك إلا ما أكلت فأفنيت، أو لبست فأبليت، أو أعطيت فأمضيت. أو قال: تصدقت فأمضيت\". (^٣)\n_________\n(^١) ابن سليمان بن بلال التيمى.\n(^٢) ابن دعامة السدوسى، وهو موضع الالتقاء.\n(^٣) انظر تخريج الحديث السابق.","vol":"22","page":276},{"text":"١٢٨٨٦ - حدثنا يونس بن عبد الأعلى، حدثنا ابن وهب، أخبرني حفص بن ميسرة (^١)، ح،\nوحدثنا عبد الله بن عمرو (^٢) بن أبي سعد، حدثنا الهيثم بن خارجة،\nوحدثنا الصغاني، حدثنا الهيثم بن خارجة أبو أحمد (^٣)،\n\n⦗٢٧٧⦘\nحدثنا حفص بن ميسرة عن العلاء، عن أبيه، عن أبي هريرة، عن النبي ﷺ قال: \"يقول العبد مالي مالي، وماله من ماله إلا ما أكل فأفنى، أو لبس فأبلى، أو أعطى فأفنى، وما سوى ذلك فهو ذاهب وتاركه للناس\" (^٤)\n_________\n(^١) موضع الالتقاء في الإسنادين هو حفص بن ميسرة.\n(^٢) لم أقف على ترجمته.\nتنبيه: جاء الإسناد في إتحاف المهرة (١٥/ ٣١٢): يونس بن عبد الأعلى، حدثنا ابن وهب عن عبد الله بن عمرو، والصغاني فرقهما عن الهيثم بن خارجة، كلاهما عن حفص … [فقوله (عن عبد الله بن عمرو …) خطأ صوابه (و)].\nوكلام ابن حجر في قوله (فرقهما) يفهم منه أن عبد الله بن عمرو، والصغاني كلاهما شيخ أبي عوانة. وليس عبد اللّه شيخ لابن وهب. وجاء الإسناد في الأصل على الصواب في المستخرج.\n(^٣) أبو أحمد: كنية الهيثم. كما في التقريب (ص ٥٧٧).\n(^٤) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٣ رقم ٤) من طريق سويد بن سعيد عن حفص بن ميسرة به.\nفائدة الاستخراج: متابعة ابن وهب والهيثم بن خارجة لسويد بن سعيد في الرواية عن حفص بن ميسرة.","vol":"22","page":276},{"text":"١٢٨٨٧ - حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا يحيى بن صاع، حدثنا سليمان بن بلال، عن العلاء، ح.\nوحدثنا محمد بن يحيى والصغاني قالا: حدثنا ابن أبي مريم (^١)، حدثنا محمد بن جعفر، حدثني العلاء، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ \"يقول العبد مالي مالى، إنما له من ماله ثلاثة: ما أكل فأفنى، أو لبس فأبلى، أو أعطى فأمضى، وما سوى ذلك فهو ذاهب وتاركه للناس\". وقال محمد بن يحيى: فأفناه. (^٢)\n_________\n(^١) هو سعيد بن أبي مريم الجمحي وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٣) رقم ٤ مكرر) من طريق أبي بكر بن إسحاق عن سعيد بن أبي مريم به.\nفائدة الاستخراج: ساق المصنف لفظ رواية سعيد بن أبي مريم عن محمد بن جعفر بتمامها وساق الإمام مسلم الإسناد دون المتن.","vol":"22","page":277},{"text":"١٢٨٨٨ - حدثنا عباس، حدثنا أمية، حدثنا يزيد بن زريع، عن روح بن القاسم، عن العلاء (^١)، بإسناده مثله. إلا أنَّه لم يقل \"ثلاثة\"، وقال: \"أعطى فأمضى\" (^٢)\n_________\n(^١) ابن عبد الرحمن الحرقي وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: بيان الاختلاف في بعض ألفاظ الحديث من الرواة عن العلاء.","vol":"22","page":278},{"text":"١٢٨٨٩ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي، حدثنا سفيان بن عيينة، (^١) حدثنا عبد الله بن أبي بكر بن محمد بن عمرو بن حزم أنَّه سمع أنس بن مالك يقول: قال رسول الله ﷺ: \"يتبع الميت إلى قبره ثلاثة: أهله، وماله، وعمله، فيرجع اثنان (^٢) ويبقى واحد، ثم يرجع أهله وماله، ويبقى عمله (^٣) \". (^٤)\n_________\n(^١) موضع الالتقاء هو سفيان بن عيينة.\n(^٢) والمراد من يتبع جنازته من أهله ورفقته ودوابه على ما جرت به عادة العرب. ا. هـ (الفتح ١١/ ٣٧٣).\n(^٣) قال الحافظ ابن حجر: ومعنى بقاء عمله أنه يدخل معه القبر -ثم بين ﵀ أن دخول العمل في قبره على الحقيقة. (الفتح ١١/ ٣٧٣).\n(^٤) أخرجه البخاري في صحيحه (الرقاق باب سكرات الموت ١١/ ٣٦٩ رقم ٦٥١٤) من طريق الحميدي عن سفيان بن عيينة.\nومسلم في صحيحه (الزهد ٤/ ٢٢٧٣ رقم ٥) من طريق يحيى بن يحيى وزهير بن حرب كلاهما عن سفيان بن عيينة به.\n\n⦗٢٧٩⦘\n= فائدة الاستخراج:\n- بيان نسبة (عبد الله بن أبي بكر) في إسناد المصنف.\n- تعيين الوضع الذي تتبع فيه الميت هذه الثلاثة (إلى قبره) -كما في رواية المصنف-.","vol":"22","page":278},{"text":"١٢٨٩٠ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس بن يزيد، عن ابن شهاب، عن عروة، أنَّ المسور بن مخرمة، أخبره أنَّ عمرو بن عوف -وهو حليف بني عامر بن لؤي، وكان شهد بدرا مع رسول الله ﷺ (^٢) أخبره أنَّ رسول الله ﷺ بعث أبا عبيدة بن الجراح إلى البحرين، يأتى بجزيتها، وكان النبي ﷺ هو صالح أهل البحرين، وأمّر عليهم العلاء بن الحضرمي (^٣)، فقدم أبو عبيدة بمال من البحرين، فسمعت الأنصار بقدوم أبي عبيدة، فوافق صلاة الفجر مع النبي ﷺ، فلما صلى رسول اللّه ﷺ انصرف، فتعرضوا له، فتبسم رسول الله ﷺ حين رآهم، ثم قال: \"أظنكم قد سمعتم أنَّ أبا عبيدة قدم بشيء من البحرين؟ \" قالوا: أجل يا رسول الله قال: \" فأبشروا وأملوا ما يسركم، فوالله ما من الفقر أخشى عليكم، وإني أخشى عليكم أن تبسط الدنيا عليكم، كما بسطت على من كان قبلكم، فتنافسوها كما تنافسوها، وتُهْلِككم كما أهلكَتْهم\". (^٤)\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) انظر التقريب (٤٢٥).\n(^٣) واسم أبيه عبد الله بن عماد، وكان حليف بنى أمية صحابي جليل عمل على البحرين للنبي ﷺ وأبي بكر وعمر مات سنة أربع عشرة وقيل بعد ذلك (التقريب ص ٤٣٤).\n(^٤) أخرجه البخاري في صحيحه (الرقاق: باب ما يحدر من زهرة الدنيا ١١/ ٢٤٧ رقم ٦٤٢٥) من طريق موسى بن عقبة، عن الزهري به =\n\n⦗٢٨٠⦘\n= ومسلم في صحيحه (الزهد ٤/ ٢٢٧٣ رقم ٦) من طريق حرملة بن يحيى، عن ابن وهب به.","vol":"22","page":279},{"text":"١٢٨٩١ - حدثنا أبو داود الحراني، والدقيقي، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، قال: أخبرني عروة بن الزبير، أنَّ المسور بن مخرمة أخبره، أنَّ عمرو بن عوف -وهو حليف بني عامر بن لؤي، وكان شهد بدرا مع رسول الله ﷺ أخبره أنَّ رسول الله ﷺ بعث أبا عبيدة بن الجراح إلى البحرين، فأتى بجزيتها، وكان رسول الله ﷺ صالح أهل البحرين، وأمّر عليهم العلاء بن الحضرمي، فقدم أبو عبيدة بمال من البحرين، فسمعت الأنصار بقدومه، فوافقت صلاة الفجر مع رسول الله ﷺ، فلما صلى رسول الله ﷺ صلاة الفجر انصرف، فتعرضوا له، فتبسم رسول الله ﷺ حين رآهم، قال: \"أظنكم قد سمعتم أنَّ أبا عبيدة قد جاء، وجاء بشيء\" قالوا: أجل يا رسول الله! قال: \"فأبشروا وأملوا ما يسركم، فوالله ما الفقر أخشى عليكم، ولكن أخشى أن تبسط الدنيا عليكم، كما بسطت على من كان قبلكم، فتنافسوها كما تنافسوها، وتهلككم كما أهلكتهم\". (^٣)\n_________\n(^١) ابن إبراهيم بن عبد الرحمن بن عوف وهو موضع الالتقاء.\n(^٢) ابن كيسان.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٤ رقم ٦ مكرر) قال الإمام مسلم ﵀ =\n\n⦗٢٨١⦘\n=حدثنا الحسن بن على وعبد بن حميد جميعًا عن يعقوب بن إبراهيم بن سعد حدثنا أبي عن صالح. ح وحدثنا عبد الله بن عبد الرحمن أخبرنا أبو اليمان أخبرنا شعيب كلاهما عن الزهري، بإسناد يونس ومثل حديثه، غير أن في حديث صالح \"وتلهيكم كما ألهتهم\".\nوتقدم تخريج البخاري للحديث -كما في تخريج الحديث السابق-.\nفائدة الاستخراج: لم يسق الإمام مسلم لفظ رواية يعقوب بن إبراهيم، وساقها المصنف بتمامها.\nملحوظة: قول الإمام مسلم في حديث صالح \"وتلهيكم كما ألهتهم\" وجاء لفظ المصنف بنحو لفظ يونس \"تهلككم كما أهلكتهم \".\nوقد أخرج الحديث الإمام أحمد في المسند (٤/ ١٣٧)، قال حدثنا يعقوب بن إبراهيم به، والنسائي في السنن الكبرى (رقم ٨٧١٤ ط الرسالة رقم ٨٧٦٧ ط دار الكتب العلمية)، قال حدثنا عبيد الله بن سعد بن إبراهيم حدثنا عمي (يعقوب بن إبراهيم) به.\nكلاهما (رواية الإمام أحمد والنسائي) جاءت بلفظ رواية مسلم \"وتلهيكم كما ألهتهم\" والله أعلم.","vol":"22","page":280},{"text":"١٢٨٩٢ - حدثنا عمران بن بكار، حدثنا أبو اليمان (^١)، أخبرنا شعيب، عن الزهري، عن عروة، أنَّ المسور بن مخرمة أخبره، أنَّ عمرو بن عوف أخبره، قال عمران: وحدثنا أبو التقي (^٢)، حدثنا\n\n⦗٢٨٢⦘\nأبو سالم (^٣)، عن الزبيدي (^٤)، عن الزهري (^٥)، عن عروة بن الزبير، أنَّ المسور بن مخرمة أخبره، أنَّ عمرو بن عوف الأنصاري، - وهو حليف بني عامر بن لؤي، كان شهد بدرا مع رسول الله ﷺ -أخبره: أنَّ رسول الله ﷺ بعث أبا عبيدة بن الجراح إلى البحرين، يأتي بجزيتها، وكان رسول الله ﷺ هو صالح أهل البحرين، وأمر عليهم العلاء بن الحضرمي، فقدم أبو عبيدة بن الجراح بمال من البحرين، فسمعت الأنصار بقدوم أبي عبيدة، فوافوا صلاة الفجر مع رسول الله ﷺ، فلما صلى بهم رسول الله ﷺ صلاة الفجر، انصرف، فتعرضوا له، فتبسم رسول الله ﷺ حين رآهم، وقال: \"أظنكم قد سمعتم أنَّ أبا عبيدة قد جاء، وجاء بشيء\" قالوا: أجل يا رسول الله! قال: \"فأبشروا وأملوا ما يسركم، والله ما الفقر أخشى عليكم، ولكن\n\n⦗٢٨٣⦘\nأخشى أن تبسط الدنيا عليكم، كما بسطت على من كان قبلكم، فتنافسوهاكما تنافسوها، وتهلككم كما أهلكتهم\". (^٦)\n_________\n(^١) هو الحكم بن نافع، وهو موضع الالتقاء في الإسناد الأول.\n(^٢) هو هشام بن عبد الملك بن عمران اليزني أبو تقي الحمصي.\nقال أبو حاتم: كان متقنًا في الحديث، ووثقه النسائي والذهبي، وقال أبو داود: =\n\n⦗٢٨٢⦘\n= شيخ ضعيف. وقال ابن ححر: صدوق ربما وهم.\nانظر: الجرح (٩/ ٦٦)، تهذيب الكمال (٣٠/ ٢٢٣)، الكاشف (٢/ ٣٣٧)، التقريب (ص ٥٧٣).\n(^٣) لم أقف عليه. ولم يأت ذكره في تهذيب الكمال في شيوخ أبي التقي أو الرواة عن الزبيدي. والله أعلم.\n(^٤) هو محمد بن الوليد بن عامر الزبيدي أبو الهذيل الحمصي (انظر تهذيب الكمال ٢٦/ ٥٨٦).\n(^٥) موضع الالتقاء هو الإمام الزهري.\n(^٦) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: في الإسناد الأول ساق مسلم إسناد رواية أبي اليمان ولم يسق لفظها وساقه المصنف بتمامه.\nوأما الإسناد الثاني: ففيه متابعة الزبيدي لشعيب وغيره من الرواة عن الزهري لهذا الحديث.","vol":"22","page":281},{"text":"١٢٨٩٣ - حدثنا إسماعيل بن إسحاق القاضي، حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، أخبرني أبي، عن موسى بن عقبة، قال: ابن شهاب (^١)، حدثني عن عروة بن الزبير، أنَّ المسور بن مخرمة أخبره، أنَّ عمرو بن عوف -حليفا كان لبني عامر بن لؤي، كان شهد بدرا مع النبي ﷺ أخبره، أنَّ النبي ﷺ بعث أبا عبيدة -يعني إلى البحرين-، قأتى بجزيتها، وكان رسول الله ﷺ هو صالح أهل البحرين. وذكر الحديث. (^٢)\n_________\n(^١) الزهري وهو موضع الالتقاء.\n(^٢) تقدم تخريجه برقم (١٢٨٩١).","vol":"22","page":283},{"text":"١٢٨٩٤ - حدثنا أبو عبيد الله (^١)، حدثنا عمي (^٢)، حدثنا عمرو بن الحارث، أنَّ بكر بن سوادة حدثه، أنَّ يزيد بن رباح حدثه، عن عبد الله بن عمرو بن العاص، عن رسول الله ﷺ أنَّه قال: \"إذا فتحت عليكم فارس والروم، أي قوم أنتم؟ \" قال عبد الرحمن بن عوف: نقول\n\n⦗٢٨٤⦘\nكما أمرنا الله ﷿ (^٣)، قال رسول الله ﷺ: \"أو غير ذلك، تتنافسون، ثم تتحاسدون، ثم تتدابرون، ثم تتباغضون، أو نحو ذلك، ثم تنطلقون في مساكين المهاجرين، فتجعلون بعضهم على رقاب بعض (^٤) \". (^٥)\n_________\n(^١) هو أحمد بن عبد الرحمن بن وهب.\n(^٢) هو عبد الله بن وهب، وهو موضع الإلتقاء.\n(^٣) معناه نحمده ونشكره. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٢٨).\n(^٤) أي يجعلون بعضهم أمراء على بعض. انظر: (المصدر السابق).\n(^٥) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٤ رقم ٧) من طريق عمرو بن سواد عن ابن وهب به.","vol":"22","page":283},{"text":"١٢٨٩٥ - حدثنا زكريا بن يحيى بن أسد، حدثنا سفيان بن عيينة، عن أبي الزناد (^١)، عن الأعرج، عن أبي هريرة، يبلغ به (^٢) النبي ﷺ قال: \"إذا نظر أحدكم إلى من فضل عليه في المال والجسم، فلينظر إلى من هو دونه في المال والجسم\". (^٣)\n_________\n(^١) هو عبد الله بن ذكوان وهو موضع الإلتقاء.\n(^٢) هذه من صيغ الرفع. (انظر: تدريب الراوي ١/ ٢١٣).\n(^٣) أخرجه البخاري في صحيحه (الرقاق: باب لينظر إلى من هو أسفل منه ١١/ ٣٢٩ رقم ٦٤٩٠) من طريق مالك عن أبي الزناد به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٧٥ رقم ٨) من طريق قتيبة بن سعيد ويحيى بن يحيى كلاهما عن المغيرة بن عبد الرحمن عن أبي الزناد به.\nفائدة الاستخراج: جاء لفظ المصنف \"الجسم\"، وجاء عند مسلم \"الخلق \".","vol":"22","page":284},{"text":"١٢٨٩٦ - حدثنا أبو بكر الرازي، حدثنا خالد بن مخلد القطواني، حدثني مغيرة بن عبد الرحمن (^١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة\n\n⦗٢٨٥⦘\nأنَّ النبي ﷺ قال: \"إذا نظر أحدكم إلى من فضل عليه فى المال، فلينظر إلى من هو أسفل منه ممن فضل عليه\" (^٢)\n_________\n(^١) الحزامي وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: جاء في رواية المصنف الاقتصار على \"المال\" وفي صحيح مسلم ذكر \"المال والخلق \".","vol":"22","page":284},{"text":"١٢٨٩٧ - حدثنا إبراهيم بن مرزوق، حدثنا عبد الله بن داود الخريبي، عن الأعمش (^١)، عن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: \"لا تنظروا إلى من هو فوقكم، وانظروا إلى من هو أسفل منكم، فإنه أجدر أن لا تزدروا (^٢) نعمة الله عليكم \". (^٣)\n_________\n(^١) هو سليمان بن مهران وهو موضع الإلتقاء.\n(^٢) أي تحتقروا. (انظر تكملة فتح الملهم ٦/ ٣٤٥).\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٣٧٥ رقم ٩) من طريق أبي معاوية ووكيع وجرير كلهم عن الأعمش به.\nفائدة الاستخراج: موافقة لفظ رواية للصنف -من طريق عبد الله بن داود- للفظ رواية أبي معاوية عن الأعمش -كما دكر ذلك الإمام مسلم- بزيادة \"عليكم\" في آخر الحديث.","vol":"22","page":285},{"text":"١٢٨٩٨ - حدثنا علي بن حرب، حدثنا أبو معاوية (^١)، عن الأعمش، عن أبي صالح، عن أبي هريرة قال النبي ﷺ: \"انظروا إلى من هو أسفل منكم، ولا تنظروا إلى من هو فوقكم، فإنه أجدر أن لا تزدروا نعمة الله عليكم\". (^٢)\n_________\n(^١) هو محمد بن خازم الضرير، وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.=\n\n⦗٢٨٦⦘\n= فائدة الاستخراج: ساق المصنف لفظ رواية أبي معاوية تامة، وساقها الإمام مسلم مقرونة بغيره مع بيان ما زاده أبو معاوية.","vol":"22","page":285},{"text":"١٢٨٩٩ - حدثنا عباس الدوري، حدثنا أبو يحيى الحماني (^١)، عن الأعمش (^٢)، بنحوه. (^٣)\n_________\n(^١) هو عبد الحميد بن عبد الرحمن.\n(^٢) موضع الإلتقاء هو الأعمش.\n(^٣) انظر تخريج الحديث (رقم ١٢٨٩٧).","vol":"22","page":286},{"text":"١٢٩٠٠ - حدثنا إسحاق بن سيار، حدثنا عمرو بن عاصم، حدثنا همام (^١)، حدثنا إسحاق بن عبد الله بن أبي طلحة، قال: حدثني عبد الرحمن بن أبي عمرة، أنَّ أبا هريرة حدثه، أنَّه سمع النبي ﷺ يقول: \"إنَّ ثلاثة في بني إسرائيل أبرص (^٢) وأقرع وأعمى، فأواد الله ﷿ أنْ يبتليهم، (^٣) فبعث إليهم ملكا فأتى الأبرع، فقال: أي شيء أحب إليك؟ قال: لون حسن وجلد حسن، قد قَذَرني الناس، قال: فمسحه فذهب عنه قذره وأعطي لون حسن وجلد حسن، قال: فأي المال أحب إليك؟ قال: الإبل، أو قال: البقر -شكّ! إسحاق بن عبد الله-\n\n⦗٢٨٧⦘\nإلا أنَّ الأبرص والأقرع قال أحدهما: الإبل وقال الآخر:- البقر قال: فأعطي ناقة عُشَراء (^٤) وقال: فبارك الله ﷿ لك فيها.\nقال: فأتى الأقرع، فقال: أي شيء أحب إليك؟ قال: شَعْر حسن، ويذهب عني هذا الذي قد قذرني الناس، قال: فمسحه، فذهب عنه، قال: وأعطي شعر حسن، قال: فأي المال أحب إليك؟ قال: البقر، فأعطى بقرة حامل، وقال: بارك الله لك فيها.\nقال: فأتى الأعمى، فقال: أي شئ أحب إليك؟ قال: يرد الله إلي بصري، فأبصر به الناس، قال: فمسحه فرد الله إليه بصره، قال: فأي المال أحب إليك؟ قال: الغنم، قال: فأعطي شاة، قال: فأنتج هذان، وولد هذا، قال: فكان لهذا واد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم، ثم أتى الأبرص في صورته وهيئته، فقال: رجل مسكين، قد انقطعت بى الحال (^٥) في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي أعطاك اللون الحسن، والجلد الحسن والمال، بعيرا أتَبَلَّغ (^٦) عليه في سفري، فقال: إنّ الحقوق كثيرة، فقال: كأنى أعرفك، ألم تكن أبرصا يقذرك الناس؟ فقيرا\n\n⦗٢٨٨⦘\nفاعطاك الله؟ فقال: لقد ورثت هذا المال كابرا عن كابر، (^٧) قال: إن كنت كاذبا، فصيرك الله إلى ما كنت.\nقال: وأتى الأقرع في صورته، فقال له مثل ما قال لهذا، ورد عليه مثل ما رد على هذا، فقال: إن كنت كاذبا فصيرك الله إلى ما كنت.\nقال: ثم أتى الأعمى في صورته وهيئته، فقال: رجل مسكين وابن السبيل، انقطعت بي الحال في سفري، فلا بلاغ اليوم إلا بالله، ثم بك، أسألك بالذي رد عليك بصرك، شاة أتبلغ بها في سفري، فقال: قد كنت أعمى فرد الله إلي بصري، فخذ ما شئت، فوالله لا أجهدك (^٨) اليوم شيئا أخذته لله ﷿، فقال: أمسك مالك، فإنما ابتليتم، فقد رضى الله عنك وسخط على صاحبيك \". (^٩)\n_________\n(^١) ابن يحيى العوذي، وهو موضع الإلتقاء.\n(^٢) البرص: بياض يقع في ظاهر الجسد لعلة. (المعجم الوسيط ١/ ٤٩).\n(^٣) أي يختبرهم. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٣٠).\n(^٤) الحامل القريبة الولادة انظر: (المصدر السابق).\n(^٥) كذا في الأصل، في صحيح مسلم \"انقطعت بي الحبال\" -بالحاء المهمله- أي الأسباب أو الطرق. انظر: (المصدر السابق).\n(^٦) أي أكتفى به من (البلغه) بمعنى الكفاية. انظر: (تكملة فتح الملهم ٦/ ٣٤٦).\n(^٧) أي ورثته عن أبائي الذين ورثوه عن أجدادي الذين ورثوه من آبائهم. (انظر المصدرين السابقين).\n(^٨) أي لا أشق عليك في رد شيء تطلبه مني أو تأخذه … (انظر شرح صحيح مسلم للنووي ١٨/ ١٢٢ فتح الباري ٦/ ٥٨١).\n(^٩) أخرجه البخاري في صحيحه (الأنبياء باب حديث أبرص وأعمى وأقرع ٦/ ٥٧٨ رقم ٣٤٦٤) من طريق أحمد بن إسحاق عن عمرو بن عاصم به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٧٥ رقم ١٠) من طريق شيبان عن همام به.\nفائدة الاستخراج: رواية المصنف من طريق عمرو بن عاصم -ومن هذا الوجه أخرجه البخاري- متابعة لرواية شيبان عن همام.","vol":"22","page":286},{"text":"١٢٩٠١ - حدثنا ابن أبي ميسرة (^١)، وإبراهيم بن الوليد الجشاش، قالا: حدثنا سعيد بن سليمان، حدثنا على بن ثابت، عن بكير بن مسمار (^٢)، عن عامر بن سعد، عن سعد، قال: سمعت النبي ﷺ يقول: \"إنَّ الله ﷿ يحب العبد الخفي (^٣)، التقي (^٤)، الغني (^٥) \". (^٦)\nرواه أبو بكر الحنفى (^٧)، عن بكير بن مسمار، عن عامر بن سعد،\n\n⦗٢٩٠⦘\nقال: كان سعد في إبله، فجاء ابنه عمر، فلما رآه سعد، قال: أعوذ بالله من شر هذا الراكب، فنزل، فقال له: أنزلت في إبلك وغنمك وتركت الناس يتنازعون الملك بينهم فذكر بمثله.\n_________\n(^١) هو عبد الله بن أحمد بن زكريا بن أبي ميسرة.\n(^٢) القرشي الزهري وهو موضع الإلتقاء.\n(^٣) هو المنقطع للعبادة والمشتغل بأمور نفسه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٢٣ تكملة فتح الملهم ٦/ ٣٤٨).\n(^٤) من يتقي الله. (تكملة فتح الملهم ٦/ ٣٤٨).\n(^٥) قيل المراد به غنى النفس وهو المناسب للمقام لأنه يستغنى عن الملك والإمارة، وقيل غنى المال وهو مناسب لكونه مشغولًا بالإبل والغنم. انظر المصادر السابقة.\n(^٦) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٧ رقم ١١) قال حدثنا إسحاق بن إبراهيم وعباس بن عبد العظيم -قال عباس حدثنا، وقال إسحاق أخبرنا- أبو بكر الحنفى حدثنا بكير بن مسمار به.\n(^٧) هذا التعليق وصله الإمام مسلم كما تقدم.\nوكذلك الإمام أحمد في المسند (١/ ١٦٨) قال حدثنا أبو بكر الحنفى به.\nوأخرجه البغوي في شرح السنة (١٥/ ٢١ رقم ٤٢٢٨) من طريق أحمد بن منيب عن أبي بكر الحنفى به.\nفائدة الاستخراج:\n- رواية المصنف اقتصر فيها على الحديث المرفوع، وفي رواية أبي بكر الحنفي -عند مسلم وغيره- ذكر سبب إيراد سعد ﵁ للحديث.\n- رواية المصنف فيها تقديم: (الخفي)، ورواية مسلم: تأخير (الخفي).","vol":"22","page":289},{"text":"١٢٩٠٢ - حدثنا الصغاني، حدثنا محمد بن عمر الواقدي، حدثنا بكير بن مسمار، (^١) عن عامر بن سعد، سمعه يخبر عن أبيه قال: سمعت النبي ﷺ يقول: \"إنّ الله ﷿ يحب العبد التقي الغني الخفي\" (^٢).\n_________\n(^١) موضع الإلتقاء هو بكير بن مسمار.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":290},{"text":"١٢٩٠٣ - ز- حدثنا عيسى بن أحمد (^١)، حدثنا ابن وهب (^٢)، حدثني أسامة (^٣)، عن محمد بن عبد الرحمن بن أبي لبيبة (^٤)، أنَّ سعد بن أبي وقاص، قال: سمعت النبي ﷺ يقول: \"إنّ خير الذكر الخفي، وخير الرزق أو العيش ما يكفي\". (^٥)\n_________\n(^١) ابن عيسى البلخي.\n(^٢) هو عبد الله بن وهب -ومن طريقه أخرجه ابن حبان كما سيأتي-.\n(^٣) ابن زيد -كما جاء مصرحًا به في المسند لإمام أحمد (١/ ١٧٢، ١٨٠).\n(^٤) ويقال ابن لبيبة، ضعفه مالك والدارقطني وابن حجر.\nانظر: الجرح والتعديل (١/ ٢٤)، تهذيب الكمال (٢٥/ ٦٢٠)، تهذيب التهذيب (٩/ ٣٠١)، التقريب (ص ٤٩٣).\n(^٥) هذا الحديث من زيادات المصنف وإسناده ضعيف لأمرين: الأول: ضعف محمد بن عبد الرحمن بن أبي لبيبة، الثاني: الإنقطاع: فإن محمد بن عبد الرحمن بن أبي لبيبة لم يدرك =\n\n⦗٢٩١⦘\n= سعد بن أبي وقاص -كما قال أبو حاتم- (انظر المراسيل لابن أبي حاتم ص ١٤٨).\nوالحديث أخرجه الإمام أحمد في المسند (١/ ١٧٢، ١٨٠)، ووكيع في الزهد (رقم ١١٨)، وابن حبان (٣/ ٩١ رقم ٨٠٩ الإحسان)، والدورقي (مسند سعد بن أبي وقاص (رقم ٧٤) من طرق عن اسامة بن زيد به.","vol":"22","page":290},{"text":"١٢٩٠٤ - حدثنا محمد بن إسحاق البكائي، وعمار، وعلي بن حرب، والصغاني، وأبو أمية، قالوا: حدثنا يعلى بن عبيد، حدثنا إسماعيل (^١)، عن قيس، (^٢) عن سعد بن أبي وقاص قال: إني لأول رجل رمى بسهم في سبيل الله، ولقد كنا نغزو مع رسول الله ﷺ ما لنا طعام إلا السمرة (^٣)، حتى إنَّ أحدنا ليضع كما تضع الشاة ماله خلط، ثم أصبحت بنو أسد (^٤) يعيروني على الدين (^٥)، لقد خبت إذًا وضل عملي. (^٦)\n_________\n(^١) ابن أبي خالد - كما في إسناد الترمذي في جامعه (رقم ٢٣٦٦) - وهو موضع الالتقاء.\n(^٢) ابن أبي حازم.\n(^٣) نوع من شجر البادية. شرح صحيح مسلم للنووي (١٨/ ١٣٤).\nتنبيه: وقع في المطبوع من إتحاف المهرة (٥/ ١٥٢): \"إلا التمر\"، وعزاه لأبي عوانة وابن حبان وأحمد وهو خطأ. والصواب ما جاء في الأصل من المستخرج وكذلك في صحيح ابن حبان (١٥/ ٤٤٩)، ومسند أحمد (١/ ١٨١)، وهو أيضًا في صحيح مسلم كلهم بلفظ \"السمر\".\n(^٤) أي ابن خزيمة بن مدركة وكانوا ممن شكاه لعمر - في القصة المشهورة- (انظر القصة في صحيح البخاري رقم ٧٥٥ وانظر: الفتح ٧/ ١٠٦).\n(^٥) أي يعيرون على الصلاة أني لا أحسنها (انظر المصدر السابق).\n(^٦) أخرجه البخاري في صحيحه (فضائل الصحابة: باب مناقب سعد بن أبي وقاص ٧/ ١٠٤ رقم ٣٧٢٨) من طريق خالد بن عبد الله عن إسماعيل به. =\n\n⦗٢٩٢⦘\n= ومسلم في صحيحه (الزهد ٤/ ٢٢٧٧ رقم ١٢)، من طريق معتمر بن سليمان، وعبد الله بن نمير، وابن بشر، كلهم عن إسماعيل به.\nفائدة الاستخراج: جاء لفظ الرواية في صحيح مسلم \"ثم أصبحت بنو أسد تعزرني على الدين \"، قال ابن حجر أي تؤدبني، والمعنى تعلمني الصلاة أو تعيرني بأني لا أحسنها ا. هـ (الفتح ٧/ ١٠٦) فلفظ المصنف \"يعيروني\" تفسير لقوله: \"تعزرني \".","vol":"22","page":291},{"text":"١٢٩٠٥ - حدثنا أبو البختري، حدثنا أبو أسامة، حدثنا إسماعيل (^١)، بنحوه. (^٢)\n_________\n(^١) ابن أبي خالد وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":292},{"text":"١٢٩٠٦ - وحدثنا ابن أبي الدنيا، قال: حدثنا إسحاق بن إسماعيل، حدثنا وكيع (^١)، حدثنا إسماعيل بنحوه. (^٢)\n_________\n(^١) ابن الجراح وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه (برقم ١٢١٠٤).","vol":"22","page":292},{"text":"١٢٩٠٧ - حدثنا محمد بن إسماعيل الصائغ، حدثنا يحيى بن أبي بكير، حدثنا سليمان بن المغيرة (^١)، حدثنا حميد بن هلال، عن خالد بن عمير العدوي، قال: شهدت خطبة عتبة بن غزوان (^٢): فحمد الله وأثنى\n\n⦗٢٩٣⦘\nعليه، ثم قال: أما بعد: أيها الناس فإن الدنيا قد أدبرت بصرم (^٣) وولت حذاء (^٤) ولم يبق منها إلا صبابة (^٥) كصبابة الإناء يتصابّها صاحبها، وأنتم منتقلون منها إلى دار لا زوال لها، فانتقلوا بخير ما بحضرتكم، فإنه قد ذكرك: أنَّ الحجر يلقى من شفير (^٦) جهنم فيهوي فيها سبعين عاما لا يدرك لها قعرا، ووالله لتُمْلأن، أفعجبتم؟\nولقد ذكر لنا أنَّ ما بين مصراعين (^٧) من مصاريع الجنة مسيرة أربعين سنة، وليأتين عليه يوم وهو كظيظ (^٨) من الزحام، ولقد رأيتني\n\n⦗٢٩٤⦘\nسابع سبعة مع رسول الله ﷺ ما لنا طعام إلا ورق الشجر حتى قرحت أشداقنا (^٩)، فالتقطت بردة، فشققتها بيني وبين سعد بن مالك (^١٠)، فاتزرت بنصفها واتزر سعد بنصفها، فما أصبح اليوم منا أحد إلا أصبح أميرا على مصر من الأمصار، وإني أعوذ بالله أن أكون في نفسى عظيما وعند الله صغيرا، وإنها لم تكن نبوة قط إلا تناسخت (^١١)، حتى يكون آخر عاقبتها ملكا، وستبلون أو ستجربون الأمراء بعدنا. (^١٢)\n_________\n(^١) موضع الالتقاء هو سليمان بن المغيرة.\n(^٢) بفتح المعجمة وسكون الزاي ابن جابر بن وهب المازني حليف بني عبد شهس، من السابقين الأولين وهاجر إلى الحبشة، وشهد بدرًا، وولاه عمر في الفتوح فاختط البصرة (الإصابة ٤/ ٤٣٨) -[الخطة هى الأرض التي يختطها الرجل لنفسه وهو أن يعلم عليها علامة بالخط =\n\n⦗٢٩٣⦘\n= ليعلم أنه قد احتازها ليبنيها دارًا (مختار الصحاح ص ١٨١)]-.\nقال الذهبي ﵀: هو الذي اختط البصرة وأنشأها، وكانت قبل لم يبن بها دارًا، وقيل كانت البصرة تسمى أرض الهند، فأول ما نزلها عتبة، وكان في ثمان مئة، وسميت البصرة بحجارة سود كانت هناك (البصرة: هي الأرض الغليظة وحجارة رخوة فيها بياض، القاموس ص ٤٤٨) فلما كثروا بنوا سبع دساكر من لبن - (الدسكرة: هي القرية، أو البناء كالقصر حوله بيوت، (القاموس صـ ٥٠١) - ا. هـ (سير أعلام النبلاء ١/ ٣٠٥)، وانظر تاريخ بغداد (١/ ١٥٥)، تهذيب الكمال (١٩/ ٣١٧)، التقريب (ص ٣٨١).\n(^٣) االصرم -بالضم- الانقطاع والذهاب. (شرح صحيح مسلم للنووي ١٨/ ١٣٥).\n(^٤) أي مسرعة الانقطاع (شرح صحيح مسلم للنووي ١٨/ ١٣٥).\n(^٥) بضم الصاد وهو البقية اليسيرة من الشراب تبقى في أسفل الإناء. (المصدر السابق).\n(^٦) أي جانبها وحرفها انظر: (النهاية ٢/ ٤٨٥).\n(^٧) المصرعان من الأبواب: بابان منصوبان ينضمان جميعًا مدخلهما في الوسط منها انظر: (القاموس صـ ٩٥٢).\n(^٨) أي ممتلئ. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٣٥).\n(^٩) أي صار فيها قروح وجراح من خشونة الورق، الذي نأكله وحرارته (المصدر السابق).\n(^١٠) هو سعد بن أبي وقاص. انظر: (المصدر السابق).\n(^١١) أي تحولت من حال إلى حال يعني أمر الأمة وتغاير أحولها. انظر: (النهاية ٥/ ٤٧).\n(^١٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٨ رقم ١٤) من طريق شيبان بن فروخ عن سليمان بن المغيرة به.","vol":"22","page":292},{"text":"١٢٩٠٨ - حدثنا إسماعيل القاضي، حدثنا سليمان بن حرب، قال حدثنا إسماعيل بن إبراهيم (^١)، عن أيوب، عن حميد بن هلال (^٢)، عن رجل -قال أيوب: أراه خالد بن عمير- ثم ذكر مثله. (^٣)\n_________\n(^١) ابن علية.\n(^٢) موضع الالتقاء هو حميد بن هلال.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة أيوب لسليمان بن المغيرة في الرواية عن حميد بن هلال.","vol":"22","page":294},{"text":"١٢٩٠٩ - حدثنا عباس الدوري، والصائغ، قالا: حدثنا روح بن عبادة، حدثنا سليمان بن المغيرة، وقرة بن خالد (^١)، قالا: حدثنا حميد بن\n\n⦗٢٩٥⦘\nهلال، عن خالد بن عمير العدوي، قال: خطبنا عتبة بن غزوان في هذا المسجد فحمد الله، وأثنى عليه. ثم قال: أما بعد. الحديث بمثله. (^٢)\n_________\n(^١) موضع الالتقاء هو سليمان بن المغيرة وقرة بن خالد.\n(^٢) تقدم تخريجه (رقم ١٢٩٠٧) من طريق سليمان بن المغيرة، وأخرجه مسلم (الزهد ٤/ ٢٢٧٩ برقم ١٥) من طريق وكيع عن قرة بن خالد به.","vol":"22","page":294},{"text":"١٢٩١٠ - حدثنا أبو إبراهيم الزهري (^١)، قال: قرأت بخط عمي يعقوب بن إبراهيم بن سعد: عتبة بن غزوان من بني مازن بن منصور وهو أول من بصر (^٢) البصرة، وكانت له صحبة. ومات سنة ست عشرة. (^٣)\n_________\n(^١) هذا الأثر بإسناده ومتنه نقله (ابن حجر في إتحاف المهرة ١٠/ ٦٨٢) وأبو إبراهيم هو أحمد بن سعد بن إبراهيم بن سعد الزهري.\n(^٢) أي قطعها، انظر: (النهاية ١/ ١٣١).\n(^٣) اختلف في سنة وفاته: فقيل سبع عشرة، وقيل سنة عشرين، وقيل قبل ذلك، (انظر تاريخ بغداد ١/ ١٥٦، الإصابة ٤/ ٤٣٩).","vol":"22","page":295},{"text":"١٢٩١١ - حدثنا يزيد بن سنان، حدثنا أبو عامر العقدي (^١)، حدثنا قرة بن خالد (^٢)، عن حميد بن هلال، حدثنا خالد بن عمير، قال: خطبنا عتبة بن غزوان فقال: أيها الناس ألا إنَّ الدنيا قد آذنت بصرم وولت حذاء ولم يبق منها إلا صبابة كصبابة الإناء، ألا وإنكم ستحولون منها إلى دار لا زوال لها، فانتقلوا بخير ما بحضرتكم، وإني أعوذ بالله أن أكون في نفسي عظيما\n\n⦗٢٩٦⦘\nوعند الله صغيرا، وإنكم لتبلون الأمراء بعدي -قال قال حميد: فبلونا والله به عمرًا- وإنها لم تكن نبوة قط إلا تناسخت حتى تكون ملكا، وخبرته.\nولقد أرانى سابع سبعة مع رسول الله ﷺ ما لنا طعام إلا ورق الشجر حتى قرحت أشداقنا، فوجدت بردة فشققتها بنصفين فأعطيت سعد بن مالك نصفها، ولبست نصفها، فليس أحد من أولئك السبعة هو اليوم حي، إلا أمير مصر من الأمصار، فيا للعجب! الحجر يلقى من رأس جهنم فيهوي فيه سبعين خريفا -أو قال: عاما- حتى يتقار في أسفلها، والذي نفسي بيده: لتملأن: أفعجبتم، فإن ما بين مصراعين من مصاريع الجنة لمسيرة أربعين سنة، وليأتين عليها يوم وليس منها باب إلا وهو كظيظ. (^٣)\n_________\n(^١) هو عبد الملك بن عمرو.\n(^٢) موضع الالتقاء هو قرة بن خالد.\n(^٣) تقدم تخريجه (برقم ١٢٩٠٩).\nفائدة الاستخراج: ساق الإمام مسلم إسناد رواية قرة بن خالد وبعض لفظه -وساقه المصنف بتمامه-.","vol":"22","page":295},{"text":"١٢٩١٢ - حدثنا الصائغ بمكة، وعباس الدوري قالا: حدثنا روح، حدثنا سليمان بن المغيرة، وقرة بن خالد، قالا: حدثنا حميد بن هلال، عن خالد بن عمير، قال: خطبنا عتبة بن غزوان في هذا المسجد. فذكر الحديث. (^١)\n_________\n(^١) هو مكرر لرقم (١٢٩٠٩).","vol":"22","page":296},{"text":"١٢٩١٣ - حدثنا أحمد بن عمرو بن الضحاك بن مخلد أبو بكر بأصبهان، حدثنا أزهر بن جميل (^١)، حدثنا محمد بن عبد الرحمن الطفاوي، حدثنا أيوب السختياني، عن حميد بن هلال (^٢)، عن خالد بن عمير العدوي أنَّ عتبة بن غزوان وكان أميرا على البصرة وكان بدريا خطب … فذكر الحديث. (^٣)\n_________\n(^١) ابن جناح الهاشمي مولاهم البصري، قال النسائي: لا بأس به، وكره ابن حبان في الثقات. (الثقات ٨/ ١٣٢، تهذيب الكمال ٢/ ٣٢٠).\n(^٢) موضع الالتقاء هو حميد بن هلال.\n(^٣) تقدم تخريجه برقم (١٢٩٠٧).","vol":"22","page":297},{"text":"١٢٩١٤ - حدثنا يزيد بن سنان، حدثنا أبو عاصم (^١)، حدثنا أبو نعامة عمرو بن عيسى العدوي (^٢)، حدثنا خالد بن عمير (^٣)، وشويس بن حياش (^٤) العدويان، قالا: قال عتبة بن غزوان: قال عمر بن\n\n⦗٢٩٨⦘\nالخطاب: انطلقوا فإذا أتيتم أقصى أرض العرب وأدنى أرض العجم فانزلوها، ولا تأتوا على أهل إبل إلا أخذتم منها رجلا، حتى إذا كنا بالمربد ولا مربد يومئذ وجدوا ذاك الكذان يعني الحجارة البيض (^٥)، فقال: ما هذا؟ قالوا: هذه البصرة. قال: قال: انزلوا على اسم الله، البصرة، قال: فأقبلوا يجدون (الدو أو الدرا) (^٦) -شك من أبي عاصم- والغرب نابتا حتى إذا كانوا عند الجسر، وجدوا القصب والحلفاء (^٧) نابتا، قال هاهنا أمرتم فجعل عتبة بن غزوان يرجل (^٨) فقال: إني شهدت القتال مع رسول الله ﷺ حتى إذا زالت الشمس، قال: وجاء صاحب الفرات في أربعة آلاف أسوار، قال: فلما رآهم قال: ما هم إلا من أرى، قالوا: لا والله ما هم إلا من ترى، قال: احملوا فقتلوا أجمعين غير صاحب الفرات، قال: فرفع لعتبة منبر، فقال: إنَّ الدنيا قد انصرمت، ولم يبق منه إلا صبابة كصبابة الإناء، ألا وأنتم منتقلون منها إلى دار القرار -أو قرار- فلقد ذكر لي أنَّ صخرة لو هوت (^٩) في\n\n⦗٢٩٩⦘\nجهنم منذ سبعين خريفا، ألا ولتملأنه، أفعجبتم! فلقد ذكر لي أنَّ ما بين مصواعين من مصاريع الجنة مسيرة أربعين عاما، ألا وليأتين عليها يوما وهو كظيظ، ولقد رأيتني سابع سبعة مع رسول الله ﷺ ما لنا طعام إلا ورق الشجر حتى قرحت أشداقنا ثم التقطت بردة فشققتها، فقسمتها بينى وبين سعد بن مالك، ما من أولئك السبعة إلا على مصر من الأمصار، ألا وإنكم ستجربون الناس بعدنا. (^١٠)\n_________\n(^١) هو الضحاك بن مخلد.\n(^٢) هو عمرو بن عيسى بن سويد بن هبيرة.\n(^٣) موضع الالتقاء هو خالد بن عمير.\n(^٤) هذا هو الصواب: كما في إتحاف المهرة (١٠/ ٦٨٣) وهذا هو المثبت في ترجمته (تهذيب الكمال ١٢/ ٥٨٩) وقال المزي: حياش بالحاء المهملة المفتوحة والياء المثناة من تحت المشددة، كذا قيده الأمير أبو نصر بن مكولا، وقيده غيره بالجيم. (وانظر الإكمال لابن مكولا ٤/ ١٠٨، التقريب صـ ٢٦٩).\nوجاء في الأصل - من المستخرج- شويش بن عياش، وجاء في المعجم الكبير للطبراني -المطبوع- (١٧/ ١١٩ رقم ٢٨٣) ومن طريقه المزي في تهذيب الكمال ٨/ ١٤٦ - ١٤٧ شويس ين كيسان -والصواب ما أثبته- والله أعلم. =\n\n⦗٢٩٨⦘\n= وشويس من حياش: كره ابن حبان في الثقات (٤/ ٣٧٠)، وقال ابن حجر: \"مقبول\" (التقريب صىـ ٢٦٩).\n(^٥) انظر أيضا: النهاية (٤/ ١٦٠).\n(^٦) كذا في الأصل ولم يتبين لي.\n(^٧) الغرب والقصب والحلفاء: أنواع من الشجرة أو النيات (انظر القاموس ١٥٣، ١٦٠، ١٠٣٦).\n(^٨) الارتجال: ابتداء الخطبة أو الشعر من غير تهيئة قبل ذلك (انظر مختار الصحاح صـ ٢٣٦).\n(^٩) أي هبطت. انظر: (النهاية ٥/ ٢٨٤).\n(^١٠) تقدم تخريج قوله \"إن الدنيا قد انصرمت إلى آخره\" برقم (١٢٩٠٧).\nوالقصة الواردة في أول هذا الأثر: لم أقف عليها عند غير المصنف ﵀.\nوقد أخرجه ابن ماجه (السنن رقم ٤١٥٦)، وأحمد في المسند (٥/ ٦١)، من طريق وكيع، عن قرة بن خالد، عن أبى نعامة العدوي، عن خالد بن عمير، عن عتبة به.\nوأخرجه الطبراني في المعجم الكبير (١٧/ ١١٩ رقم ٢٨٣)، ومن طريقه المزي في تهذيب الكمال (٨/ ١٤٦ - ١٤٧)، من طريق يزيد بن هارون، عن أبي نعامة، عن خالد بن عمير، وشويس بن حياش، عن عتبة بن غزوان به.\nوليس في جميع هذه المصادر ذكر هذه القصة، والله أعلم.\nفائدة الاستخراج: ذكر القصة في أول الخطبة.","vol":"22","page":297},{"text":"١٢٩١٥ - حدثنا يزيد بن سنان، وسختويه بن مازيار (^١)، قالا: حدثنا صفوان بن عيسى، حدثنا أبو نعامة، حدثنا خالد بن عمير وشويس، قالا: بعث عمر بن الخطاب ﵁ عتبة بن غزوان -أخا بني مازن- فقال: انطلق. وذكر الحديث. (^٢)\n_________\n(^١) أبو علي مولى بني هاشم النيسابوري.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":299},{"text":"١٢٩١٦ - حدثنا بكار بن قتيبة البكراوي، حدثنا الحكم بن مروان الكوفي أبو محمد (^١)، حدثنا عمرو بن ثابت (^٢)، عن يونس بن خباب (^٣)، قال: سمعت أبا الخليل (^٤)، وهو يحدث مجاهد (^٥)، حدثنا مطرف بن عبد الله بن الشخير، قال: إنَّ أول أمير خطب علينا بالبصرة، عتبة بن غزوان السلمي، وكان أول من مَصَّرها، وكان بدريا، فحمد الله وأثنى عليه، ثم\n\n⦗٣٠١⦘\nقال: إنَّ الدنيا قد آذنت بصرم وولت حذاء ولم يبق منه إلا صبابة كصبابة الإناء، وإنكم منتقلون من هذه الدار فانتقلوا بخير ما بحضرتكم، وقد بلغنى أنَّ الحجر يرمى به من شفير جهنم فما بلغ قعرها أربعين عاما، أفعجبتم، إنَّ ما بين مصراعين من مصاريع الجنة أربعين عاما، وأيم الله ليأتين عليها يوما وهو كظيظ، ولقد رأيتني مع النبي ﷺ سابع سبعة وقد سلتت (^٦) أفواهنا من أكل الشجر، ولقد رأيتنا وسعدا اشتقتا (^٧) بردة، فشققناها نصفين فلبست نصفها ولبس سعد نصفها، وما منا اليوم إلا أمير على مصر من هذه الأمصار، ولقد بلغني أنَّه لم تكن نبوة إلا نسخت ملكا، وأنا أعوذ بالله أن أكون في نفسي عظيما، وفي أعين الناس حقيرا، وستجربون الآمراء بعدي. (^٨)\n_________\n(^١) قال أبو حاتم: لا بأس به، وقال ابن معين: ليس به بأس.\nوذكره ابن حبان في الثقات. انظر: تاريخ بغداد (٨/ ٢٢٥)، الجرح (٣/ ١٢٩) الثقات (٨/ ١٩٤).\n(^٢) ابن أبي المقدام الكوفي: ضعفه الأئمة، كابن معين، وأبي حاتم، وأبي زرعة وغيرهم. وقال البخاري: ليس بالقوي عندهم. انظر: الجرح (٦/ ٢٢٣)، تهذيب الكمال (٢١/ ٥٥٣)، التقريب (ص ٤١٩) \"ضعيف رمي بالرفض\".\n(^٣) الأسيدي مولاهم الكوفي: ضعفه الأئمة كابن معين، وأبو حاتم، والنسائي وغيرهم، وقال الإمام البخاري: منكر الحديث. (انظر: الجرح (٩/ ٢٣٨)، تهذيب الكمال (٣٢/ ٥٠٣).\n(^٤) هو صالح بن أبي مريم الضبعي مولاهم، أبو خليل البصري.\nوثقه ابن معين، والنسائي، وأبو داود، والذهبي.\nقال ابن حجر: \"وأغرب ابن عبد البر فقال: لا يحتج به\".\nانظر: الجرح (٤/ ٤١٥)، تهذيب الكمال (١٣/ ٩٠)، الكاشف (١/ ٤٩٨)، تهذيب التهذيب (٤/ ٤٠٢)، التقريب (صـ ٢٧٢).\n(^٥) ابن جبر المكي.\n(^٦) أي تفطعت. (انظر: النهاية ٢/ ٣٨).\n(^٧) هكذا في الأصل ووضع عليها ضبة، ولعل الصواب \"اشتققنا\".\n(^٨) تقدم تخريجه برقم (١٢٩١٤).","vol":"22","page":300},{"text":"١٢٩١٧ - حدثنا أبو إسماعيل الترمذي، حدثنا الحميدي (^١)، حدثنا سفيان (^٢)، حدثنا سهيل بن أبي صالح، عن أبيه، عن أبي هريرة قال: قالوا: يا رسول الله هل نرى ربنا يوم القيامة؟ قال: \"هل تضارون في رؤية الشمس في الظهيرة، ليست في سحابة؟ \" قالوا: لا، قال: \"فهل\n\n⦗٣٠٢⦘\nتضارون في رؤية القمر ليلة البدر، ليس فى سحابة؟ \" قالوا: لا، قال: \"والذي نفسي بيده لا تضارون في رؤية ربكم، إلا كما تضارون في رؤية أحدهما (^٣)، قال: فيلقى العبد، فيقول: أي فل (^٤) ألم أكرمك، وأسودك (^٥)، وأزوجك، وأسخر لك الخيل والإبل، وأذرك ترأس (^٦) وتربع (^٧)؟ فيقول: بلى يا رب، فيقول: \"فظننت أنك ملاقي؟ فيقول: لا، فيقول: فإني أنساك كما نسيتني، ثم يلقى في النار (^٨)، فيقول: أي فل، ألم أكرمك، وأسودك، وأزوجك، وأُسخّر لك الخيل\n\n⦗٣٠٣⦘\nوالإبل، وأذرك ترأس وتربع، فيقول: بلى يا رب فيقول: أفظننت أنك ملاقي؟ فيقول: لا، فيقول: فإني أنساك كما نسيتني، ثم يلقى الثالث، فيقول: آمنت بك، وبكتابك، وبرسولك، وصليت، وصمت، وتصدقت، ويثني بخير ما استطاع، قال: فيقول: فها هنا إذا -مرتين- قال: ثم يقول: ألا (^٩) نبعث شاهدنا عليك؟ ويفكر فى نفسه من ذا الذي يشهد علي، فيختم على فيه، ويقال لفخذه: انطقي، فتنطق فخذه ولحمه وعظمه بعمله ما كان، وذلك ليُعْذر من نفسه، وذلك المنافق وذلك الذي يسخط الله عليه.\nثم ينادي مناد: ألا لتتبع كل أمة ما كانت تعبد من دون الله، فيتبع الشيطان والصليب أولياؤهم إلى جهنم، قال: وبقينا أيها المؤمنون ثلاثا، قال: فيأتينا ربنا وهو ربنا وهو يثبتنا، فيقول: على ما هؤلاء؟ فيقولون: نحن عباد اللّه المؤمنون آمنا باللّه لا نشرك به شيئا، وهذا مقامنا حتى يأتينا ربنا، وهو ربنا وهو يثبتنا، قال: ثم ينطلق حتى يأتي الجسر وعليه كلاليب (^١٠) من نار تَخْطِف الناس، فعند ذلك حلت الشفاعة، أي: اللهم سلم اللهم سلم، فإذا جاوزوا الجسر فكل من أنفق زوجا مما ملكت يمينه من المال في سبيل اللّه فكل خزنة الجنة تدعوه تقول: يا عبد اللّه يا مسلم يا عبد اللّه يا مسلم هذا خير، فتعال\".\n\n⦗٣٠٤⦘\nفقال أبو بكر: يا رسول الله إنَّ هذا العبد لا توأ (^١١) عليه، يدع بابا ويلج من آخر فضرب النبي ﷺ بيده ثم قال: \"والذي نفس محمد بيده إني لأرجوا أن تكون منهم\" (^١٢)\n_________\n(^١) هو أبو بكر عبد الله بن الزبير -والحديث في مسنده- (٢/ ٤٩٦ رقم ١١٧٨).\n(^٢) ابن عيينة وهو موضع الالتقاء.\n(^٣) وبهذا استدل أهل السنة والجماعة على إثبات رؤية المؤمنين لربهم يوم القيامة. وهذا محل إجماع عند أهل السنة والجماعة، نقل الإجماع: الإمام أحمد (الرد على الزنادقة والجهمية ص ٨٦)، والدارمى (نقض الدارمي على المريسي ٢/ ٧٢٢)، وابن تيمية (الفتاوى ٦/ ٥١٢، ٥١٠) وغيرهم.\n(^٤) بضم الفاء وإسكان اللام ومعناه: أي فلان. انظر: \"شرح صحيح مسلم ١٨/ ١٣٧، تكملة فتح الملهم ٦/ ٣٥١).\nأي أجعلك سيدًا على غيرك.\n(^٥) انظر: (شرح صحيح مسلم للنووي ١٨/ ١٣٧).\n(^٦) أي أجعلك رئيس القوم كبيرهم. انظر: (شرح صحيح مسلم ١٨/ ١٣٧).\n(^٧) جاء تفسير ذلك من طريق آخر عن ابن عيينة فقال: كان الرجل إذا رأس القوم كان له المرباع (أخرجه ابن خزيمة في التوحيد ١/ ٣٧٤).\nوالمرباع هو ربع ما يؤخذ من الغنيمة، وكان ملوك الجاهلية يأخذونه لأنفسهم: أي تأخذ منهم المرباع. والمعنى: أجعلك رئيسًا مطاعًا، شرح صحيح مسلم للنووي (١٨/ ١٣٧).\n(^٨) جاء في صحيح مسلم، ومسند الحميدي (ثم يلقى الثاني).\n(^٩) (ألا) هكذا في الأصل، ومسند الحميدي، وجاء في صحيح مسلم (الآن).\n(^١٠) جمع كلوب (بتشديد اللام)، وهي حديدة معوجة الرأس. انظر: (النهاية ٤/ ١٩٥).\n(^١١) أي لا هلاك عليه. (انظر النهاية ١/ ٢٠١).\n(^١٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٧٩ رقم ١٦) من طريق محمد بن أبي عمر عن سفيان به.\nفائدة الاستخراج: زيادة في متن الحديث -جاءت من طريق المصنف- من قوله \"ثم ينادي منادٍ .... إلى آخره.\nوهذه الزيادة إسنادها صحيح، والحميدي من أوثق أصحاب ابن عيينة، (انظر التقريب صـ ٣٠٣)، وقد أخرج هذه الزيادة في مسنده (٢/ ٤٩٦ رقم ١١٧٨)، وكذلك أخرجها ابن خزيمة (التوحيد ١/ ٣٧٣ رقم ٢٢١) من طريق عبد الله بن محمد الزهري، عن سفيان به.","vol":"22","page":301},{"text":"١٢٩١٨ - حدثنا عمار بن رجاء، قال حدثنا علي بن المديني، حدثنا سفيان (^١)، حدثنا سهيل، عن أبيه، عن أبي هريرة قال: قالوا: يا رسول الله هل نوى ربنا يوم القيامة. -وذكر الحديث بطوله (^٢) - ثم\n\n⦗٣٠٥⦘\nقال سفيان: تدري أي شيء أخرج هذه الكلمة من سهيل؟ قلت: لا، قال: كان الأعمش ذكر منه هذه الكلمة، فكل من أنفق زوجا مما يملك من المال، فقال: هذا حديث طويل، ثم ساقه لنا.\nقال سفيان ورده علينا سهيل مرتين فحفظته في مرتين، قلت لسفيان: فإن روح بن القاسم كان يطوله، قال سفيان: حفظته وروح جميعا أعاده علينا مرتين، قال سفيان: ولم أر رجلا دخل في السن أحسن حفظا من روح. قال على: وسمعته من سفيان مرارا (^٣).\n_________\n(^١) ابن عيينة، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: زيادة قول سفيان بن عيينة في آخر الحديث، مما يدل على حفظه وإتقانه لهذا الحديث.\nومتابعة روح بن القاسم لسفيان بن عيينة لهذا الحديث، عن سهيل بن أبي صالح به.\nورواية روح بن القاسم، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة به.\nأخرجها أيضًا ابن خزيمة في التوحيد (١/ ٣٦٩ قم ٢٢٠) من طريق =\n\n⦗٣٠٥⦘\n= عبد الجبار بن العلاء قال، حدثنا سفيان قال سمعته وروح بن القاسم منه-يعني من سهيل بن أبى صالح عن أبيه عن أبي هريرة-\nوكذلك ابن خزيمة في التوحيد (١/ ٣٧٤) أيضًا: من طريق محمد منصور الجواز عن سفيان به.\nوقول سفيان: ولم أر رجلًا دخل في السن أحسن حفظا من روح.\nذكره ابن شاهين في الثقات (٨٦ رقم ٣٦٢)، من طريق ابن المديني.\nوذكره المزي (تهذيب الكمال ٩/ ٢٥٣)، من طريق أبي الفتح نصر بن المغيرة، عن سفيان بن عيينة بنحوه.\n(^٣) تقدم تخريج قول سفيان بن عيينة في الحاشية السابقة.","vol":"22","page":304},{"text":"١٢٩١٩ - ز- حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب، أخبرني أبو هاني (^١) الخولاني ح\nوحدثنا سلمة بن جميل (^٢)، ومحمد بن الجنيد، قالا: حدثنا المقري (^٣)،\n\n⦗٣٠٦⦘\nحدثنا حيوة (^٤)، عن أبي هاني، عن أبي علي الجنبي (^٥)، عن فضالة بن عبيد أنَّه سمع النبي ﷺ يقول: \"أفلح من هدي إلى الإسلام وكان عيشه كفافا وقنع به\". (^٦)\n_________\n(^١) هو حميد بن هاني الخولاني -كما جاء في إسناد الحاكم- (المستدرك ١/ ٣٥).\n(^٢) لم أقف عليه.\n(^٣) هو عبد الله بن -زيد المقرئ- كما جاء التصريح به في إسناد الحكم المستدرك (١/ ٣٤).\n(^٤) ابن شريح -كما في إسناد الحاكم في المستدرك (١/ ٣٥).\n(^٥) هو عمرو بن مالك الجنبي.\n(^٦) هذا الحديث من زيادة المصنف ﵀ -وإسناده صحيح- والحديث أخرجه الترمذي في جامعه (الزهد: باب ما جاء في الكفاف ٤/ ٤٩٧ رقم ٢٣٤٩)، وأحمد (في المسند ٦/ ١٩)، وابن حبان في صحيحه (رقم ٧٠٥) -الإحسان-، والحاكم في المستدرك (١/ ٣٤ - ٣٥، ٤/ ١٢٢)، كلهم من طريق أبي هاني الخولاني به.\nوبعضهم ذكره بلفظ \"طوبى\" بدل \"أفلح\".\nوقال الترمذي: حسن صحيح. اهـ. وصححه أيضًا الشيخ الألباني في السلسلة الصحيحة (٤/ ١٠ رقم ١٥٠٦).\nوقال الإمام الحاكم ﵀: هذا حديث صحيح على شرط مسلم، وبلغني أنه خرجه بإسناد آخر ا. هـ.\nوأراد ﵀ بذلك: حديث عبد الله بن عمرو بن العاص مرفوعًا بلفظ \"قد أفلح من أسلم ورزق كفافًا وقنعه الله بما آتاه\" [صحيح مسلم: كتاب الزكاة رقم ١٢٥].","vol":"22","page":305},{"text":"١٢٩٢٠ - حدثنا أبو العباس هارون بن العباس بن عيسى بن عبد اللّه بن محمد بن علي بن عبد اللّه بن عباس الهاشمي، حدثنا أبو بكر بن أبي النضر (^١)، حدثنا أبو النضر هاشم بن القاسم، حدثنا عبيد اللّه (^٢)\n\n⦗٣٠٧⦘\nالأشجعي، عن سفيان الثوري، عن عبيد (^٣) المكتب، عن فضيل، عن الشعبي، عن أنس بن مالك، قال: ضحك رسول الله ﷺ يوما، فقال: \"لا تسألوني لم ضحكت؟ \" قال قلنا: الله ورسوله أعلم، قال: \"من مخاطبة العبد ربه، قال: يقول: يا رب ألم تجرني من الظلم؟ قال: فيقول: بلى، قال: فيقول: فإني لا أجيز على نفسي إلا شاهدًا مني، قال: فيقول: كفى بنفسك اليوم عليك شهيدا، وبالكرام الكاتبين شهودا، قال: فيختم على فيه، فقال لأركانه: انطقى، قال: فتنطق بأعماله، قال: ثم يخلى بينه وبين الكلام، قال فيقول: بعدًا لَكُنَّ وسحقا، فعنكن كنت أناضل\" (^٤)\n_________\n(^١) هو أبو بكر بن النشر بن هاشم أبي النشر بن القاسم -وهو موضع الالتقاء- وهو شيخ مسلم في هذا الحديث.\n(^٢) ابن عبيد الرحمن الأشجعي.\n(^٣) ابن مهران الكوفي المكتب (بضم الميم).\n(^٤) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٠ رقم ١٧) قال حدثنا أبو بكر بن النشر به.\nفائدة الاستخراج: المتابعة التامة لرواية الإمام مسلم.","vol":"22","page":306},{"text":"١٢٩٢١ - ز- حدثنا عباس الدوري، حدثنا قتيبة بن سعيد، حدثنا عبد العزيز بن محمد، عن العلاء، عن أبيه، عن أبي هريرة أنَّ النبي ﷺ قال: \"يجمع اللّه الناس يوم القيامة في صعيد واحد … \" وذكر الحديث بطوله (^١). (^٢)\n_________\n(^١) وقد ساقه بطوله الإمام الترمذي في جامعه، وأحمد في مسنده، كلاهما من طريق قتيبة بإسناد المصنف.\n(^٢) هذا الحديث من زيادات المصنف.\nوإسناده حسن: بسبب عبد العزيز الدراوردي فإن خلاصة القول فيه أنه حسن الحديث، [انظر هدي الساري ص ٤٤١، السلسلة الصحيحة (٥/ ٢٥٣).\nوالحديث أخرجه الترمذي في جامعه (صفة الجنة: باب خلود أهل الجنة ٤/ ٥٩٦ =\n\n⦗٣٠٨⦘\n= رقم ٢٥٥٧)، وأحمد في المسند (٢/ ٣٦٨ - ٣٦٩)، كلاهما من طريق قتيبة بن سعيد به. وأخرجه أيضًا: ابن خزيمة في التوحيد (١/ ٤٢٧ رقم ٢٥١)، من طريق سعيد بن أبي مريم، عن عبد العزيز الدراوردي به.\nقال الإمام الترمذي ﵀: هذا حديث حسن صحيح ا. هـ.","vol":"22","page":307},{"text":"١٢٩٢٢ - حدثنا علي بن حرب، حدثنا محمد بن فضيل (^١)، عن أبيه، عن عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: قال رسول الله ﷺ: \"اللهم اجعل رزق آل محمد (^٢) قوتا\". (^٣)\n_________\n(^١) ابن غزوان الضبى مولاهم، أبو عبد الرحمن الكوفي، وهو موضع الالتقاء.\n(^٢) اختلف في (آل النبي ﷺ) على أقوال عديدة والمراد به في هذا الحديث: النبي ﷺ وأهل بيته ومنهم أزواجه رضوان الله تعالى عليهم أجمعين.\nانظر: لسان العرب (١١/ ٢٩)، الجامع لأحكام القرآن (١٤/ ١٨٣)، جلاء الأفهام (ص ٢٢٧ - ٢٦١ ط عالم الفوائد)، تكملة فتح الملهم (٦/ ٣٥٥).\n(^٣) أخرجه البخاري في صحيحه (الرقاق: باب كيف كان عيش النبي ﷺ وأصحابه ١١/ ٢٨٧ رقم ٦٤٦٠) من طريق عبد الله بن محمد، عن فضيل به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨١ رقم ١٨) من طريق زهير بن حرب، عن فضيل به.","vol":"22","page":308},{"text":"١٢٩٢٣ - حدثنا مسلم بن الحجاج (^١)، حدثنا أبو خيثمة (^٢)، حدثنا محمد بن فضيل بمثله (^٣).\n_________\n(^١) صاحب الصحيح وهو موضع الإلتقاء.\n(^٢) هو زهير بن حرب.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: رواية المصنف للحديث من طريق الإمام مسلم وهي متابعة تامة.","vol":"22","page":308},{"text":"١٢٩٢٤ - حدثنا الحسن بن عفان، والحارثي، قالا: حدثنا أبو أسامة (^١)، حدثنا الأعمش، عن عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: قال رسول اللّه ﷺ: \"اللهم اجعل رزق آل محمد كفافا (^٢) \". (^٣)\n_________\n(^١) هو حماد بن أسامة وهو موضع الالتقاء.\n(^٢) أي بقدر ما يكفي لدفع الجوع وغيره. انظر: (تكملة فتح الملهم ٦/ ٣٥٣).\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨١ رقم ١٩ مكرر) من طريق أبي سعيد الأشج، عن أبي أسامة قال سمعت الأعمش ذكر عن عمارة بن القعقاع بهذا الإسناد.\nوتقدم تخريج البخاري للحديث (انظر حديث رقم ١٢٩١٤).\nفائدة الاستخراج: سياق المصنف للفظ رواية حماد بن أسامة بتمامه إسنادًا ومتنًا بينما ساق الإمام مسلم بعض إسنادها دون إتمامها.","vol":"22","page":309},{"text":"١٢٩٢٥ - حدثنا إسماعيل القاضي، حدثنا عبد الواحد بن غياث، حدثنا حفص بن غياث، عن الأعمش (^١)، بنحوه. (^٢)\n_________\n(^١) هو سليمان بن مهران وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨١ رقم ١٩)، من طريق وكيع، عن الأعمش به.\nوتقدم تخريج البخاري للحديث (انظر: حديث رقم ١٢٩١٤).","vol":"22","page":309},{"text":"١٢٩٢٦ - حدثنا أبو داود الحراني، حدثنا محاضر (^١)، حدثنا الأعمش (^٢)، عن ابن أخي ابن شبرمة (^٣)، عن أبي زرعة، عن أبي هريرة أنّ النبي ﷺ قال: \"اللهم اجعل رزق آل محمد قوتا\". (^٤)\n_________\n(^١) ابن المورع الكوفي.\n(^٢) موضع الإلتقاء هو الأعمش.\n(^٣) هو عمارة بن القعقاع -كما قال ابن حجر- (إتحاف المهرة ١٦/ ٤١ رقم ٢٠٣٤٢).\n(^٤) تقدم تخرج في الحديث السابق.","vol":"22","page":309},{"text":"١٢٩٢٧ - حدثنا الصغاني، وأبو أمية، قالا: حدثنا معاوية بن عمرو، عن زائدة، عن منصور (^١)، عن إبراهيم، عن الأسود، عن عائشة قالت: \"ما شبع آل محمد منذ قدموا المدينة ثلاث ليال تباعا من خبز برِّ حتى توفي\". (^٢)\n_________\n(^١) ابن المعتمر وهو موضع الإلتقاء.\n(^٢) أخرجه البخاري في صحيحه (الرقاق: باب كيف كان عيش النبي ﷺ ١١/ ٢٨٧ رقم ٦٤٥٤) من طريق جرير بن عبد الحميد عن منصور به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨١ رقم ٢٠) من طريق جرير بن عبد الحميد عن منصور به.\nفائدة الاستخراج:\n- جاء لفظ المصنف \"منذ قدموا المدينة\"، وهذا يقتضى أن (آل محمد) يشمل النبي ﷺ وأهل بيته ومنهم أزواجه. وأما رواية جرير -في الصحيحين- فهي بلفظ \"منذ قدم المدينة\" وقد فسر الحافظ ابن حجر (الفتح ١١/ ٢٩٧) الآل هنا بأنه النبي ﷺ.\n- جاء تفسير \"طعام بر\" -في صحيح مسلم- بأنه \"خبز بر\"كما في رواية المصنف.","vol":"22","page":310},{"text":"١٢٩٢٨ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن أبي إسحاق، قال: سمعت عبد الرحمن بن يزيد يحدث عن الأسود، عن عائشة قالت: \"ما شبع رسول اللّه ﷺ من خبز شعير يومين متتابعين حتى قبض\". (^٢)\n_________\n(^١) ابن الحجاج وهو موضع الإلتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد: ٤/ ٢٢٨٢ رقم ٢٢) من طريق محمد بن جعفر عن شعبة به.\nفائدة الاستخراج: جاء في رواية مسلم \"ما شبع آل محمد\" وجاء تفسير ذلك في رواية المصنف أن المراد بذلك رسول الله ﷺ. =\n\n⦗٣١١⦘\n= ملحوظة: عزى الحافظ ابن حجر ﵀ هذه الرواية للصحيحين فقال في الفتح (١١/ ٢٩٧) \"أخرجاه\" ا. هـ\nوبحثت في صحيح البخاري في مظانه فلم أجده، وكذلك لم يعزُ المزي الرواية للبخاري في تحفة الإشراف (١١/ ٣٧٧).","vol":"22","page":310},{"text":"١٢٩٢٩ - حدثني عبد الله بن أحمد بن حنبل، حدثنا أبي (^١)، عن وكيع (^٢)، عن مسعر، عن هلال بن حميد الوزان، عن عروة، عن عائشة قالت: \"ما شبع آل محمد من خبز إلا وأحدهما تمر\". (^٣)\n_________\n(^١) هو أحمد بن حنبل.\n(^٢) ابن الجراح وهو موضع الإلتقاء.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٢ رقم ٢٥) من طريق أبي كريب عن وكيع به.\nفائدة الاستخراج: متابعة الإمام أحمد لأبي كريب -شيخ الإمام مسلم- في الرواية عن وكيع.","vol":"22","page":311},{"text":"١٢٩٣٠ - حدثنا أخو خطاب (^١)، حدثنا أحمد بن منيع، حدثنا إسحاق الأزرق (^٢)، حدثنا مسعر (^٣) بنحوه. (^٤)\n_________\n(^١) هو محمد بن بشر بن مطر الوراق.\n(^٢) هو إسحاق بن يوسف بن مرداس القرشي.\n(^٣) ابن كدام وهو موضع الإلتقاء.\n(^٤) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة إسحاق الأزرق لوكيع في الرواية عن مسعر.","vol":"22","page":311},{"text":"١٢٩٣١ - حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا أنس بن عياض، عن هشام بن عروة (^١)، عن أبيه، عن عائشة أنها قالت:\n\n⦗٣١٢⦘\nفذكر (^٢) آل محمد يمر بنا الهلال والهلال، والهلال، ما يوقد بنار لطعام إلا أنَّه التمر والماء. إلا أنَّه حولنا أهل دور من الأنصار، فيبعث أهل دار بغزيرة (^٣) شاتهم إلى رسول اللّه ﷺ، فكان للنبي ﷺ من ذاك اللبن. (^٤)\n_________\n(^١) هو عروة بن الزبير وهو موضع الإلتقاء.\n(^٢) هكذا في الأصل، وفي صحيح مسلم \"إن كنا \".\n(^٣) الغزيرة والخزيرة: قيل: هى ما يتخذ من الدقيق على هيئة العصيدة لكنه أرق منها، وقيل مرق يصفى من بلالة النخالة ثم يطبخ، وقيل غير ذلك انظر: (الفتح ٩/ ٤٥٤).\n(^٤) أخرجه البخاري في صحيحه (الرقاق: باب كيف كان عيش النبي ﷺ وأصحابه ١١/ ٢٨٧ رقم ٦٤٥٩) من طريق يزيد بن رومان عن عروة به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨٣ رقم ٢٨) من طريق زيد بن رومان عن عروة به.\nفائدة الاستخراج:\n- متابعة هشام بن غروة ليزيد بن رومان -في الرواية عن عروة-.\n- جاء لفظ رواية مسلم في صحيحه \"منائح\" وهي تكون من الشاة أو الناقة (انظر: المصباح ص ٤٧٥). وجاء بيان ذلك في رواية المصنف أنها \"شاة\".","vol":"22","page":311},{"text":"١٢٩٣٢ - حدثنا الدارمى، حدثنا النضر بن إسماعيل [¬*]، حدثنا هشام بن عروة، عن أبيه (^١)، عن عائشة قالت: \"كان يمضي على أهل بيت رسول اللّه ﷺ شهرا ما يوقد فيه نار، وكان له جيران من الأنصار يرسلون إليه بخزيرتهم أو غزيرتهم\". (^٢)\n_________\n(^١) هو عروة بن الزبير وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: جمع المصنف -فيما تقدم وفيما سيأتي- ألفاظ رواية هشام بن عروة عن أبيه عن عائشة ﵂ في بيان عيش النبي ﷺ وزهده.\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ١٣٠/ أ]: (النضر بن إسماعيل)، وصوابه: (النضر بن شميل) كما في إتحاف المهرة (٢٢٣٢١)، والدارمي أبو جعفر أحمد بن سعيد بن صخر يروي عن النضر بن شميل، كما في المواضع التالية (٧٥٢، ٤٥٨٦، ٦٤٨٥، ٧٣٨٩، ٨٣٨٤، ٨٤٧٣، ٩٤٨١، ١٠٤٠٠، ١١٠٦٠، ١٢٧٠٥)، والنضر بن شميل هو الذي يروي عن هشام بن عروة، كما في المواضع التالية (٩٦٢٠، ١٠٧٠٤، ١٠٧١٦)، وأصل هذا الحديث عند البخاري في صحيحه (٦٤٥٦) من طريق النضر بن شميل، به: كان فراش رسول الله ﷺ من أدم وحشوه من ليف، وهو كذلك عند عبد بن حميد في مسنده (١٥٠٦ - منتخب) والبيهقي في الكبرى (١٣٣١٧)، وانظر الحديث التالي (١٢٩٣٣).\n.","vol":"22","page":312},{"text":"١٢٩٣٣ - حدثنا الصائغ بمكة، حدثنا عفان، حدثنا حماد، حدثنا هشام بن عروة، (^١) عن أبيه، عن عائشة قالت: (لقد كانت يأتي عليه الشهر يعفى النبيّ ﷺ ما نستوقد بنار، إن هو إلا التمر والماء، وكان ضجاع (^٢) النبي ﷺ أدم حشوه ليف\" (^٣)\n_________\n(^١) موضع الالتقاء هو هشام بن عروة بن الزبير.\n(^٢) بكسر الضاد المعجمة بعدها جيم، ما يرقد عليه انظر: (فتح الباري ١١/ ٢٩٨).\n(^٣) أخرجه البخاري في صحيحه (الرقاق: باب كيف كان عيش النبي ﷺ -١١/ ٢٨٧ رقم ٦٤٥٦ - من طريق النضر بن شميل عن هشام، رقم ٦٤٥٨ - من طريق يحيى القطان عن هشام).\nومسلم في صحيحه (الزهد ٤/ ٢٢٨٢ رقم ٢٦) من طريق عبدة بن سليمان ويحيى بن يمان عن هشام به.\nفائدة الاستخراج: ساق المصنف رواية هشام بن عروة تامة، وقد اقتصر الإمام مسلم ﵀ على الجملة الأولى من الحديث، وقد فرقه البخاري في موضعين كما تقدم.","vol":"22","page":313},{"text":"١٢٩٣٤ - ز- حدثنا محمد بن محرز، وابن عفان، والحارثي، قالوا: حدثنا أبو أسامة، عن هشام بن عروة، عن أبيه، عن عائشة قالت لي: \"يا ابن أختي: إن كان يُبْكَى على ما هو أقل فقدا من الرطب\". (^١)\n_________\n(^١) الحديث بهذا اللفظ تفرد بإخراجه المصنف، (انظر: إتحاف المهرة ١٧/ ٣٢٧) -والله أعلم- واسناده صحيح.","vol":"22","page":313},{"text":"١٢٩٣٥ - حدثنا الحسن بن عفان، حدثنا أبو أسامة (^١)، عن هشام بن عروة، عن أبيه، عن عائشة قالت: \"لقد توفي رسول الله ﷺ\n\n⦗٣١٤⦘\nوما شيء يأكله ذو كبد غير شطر (^٢) شعير في رفِّ (^٣) لي، فأكلت منه حتى طال علي\". (^٤)\n_________\n(^١) هو حماد بن أسامة وهو موضع الإلتقاء.\n(^٢) الشطر هنا: البعض. انظر: (الفتح ١١/ ٢٥٨).\n(^٣) الرف شبه الطاق في الحائط. انظر: (فتح الباري ١١، ٢٨٥، تكملة فتح الملهم ٦/ ٣٥٥).\n(^٤) أخرجه البخاري في صحيحه (الرقاق، باب فضل الفقر ١١/ ٢٧٨ رقم ٦٤٥١)، من طريق عبد الله بن أبي شيبة عن أبي أسامة به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨٢ رقم ٢٧)، من طريق أبي كريب، عن أبي أسامة به.","vol":"22","page":313},{"text":"١٢٩٣٦ - حدثنا أبو أمية، حدثنا روح، حدثنا هشام (^١) عن هشام بن عروة (^٢)، عن أبيه، عن عائشة قالت: \"والله لقد كان يأتي على آل محمد شهرا ما يختبز فيه، قال فقلت: يا أم المؤمنين فما كان يأكل رسول الله ﷺ؟ فقالت: كان لنا جيران من الأنصار -جزاهم الله خيرا- كان لهم شيء من اللبن، يهدون منه إلى رسول الله ﷺ\". (^٣)\n_________\n(^١) هو ابن حسان كما في (إتحاف المهرة ١٧/ ٣٢١ رقم ٢٢٣٢١).\n(^٢) موضع الإلتقاء هو هشام بن عروة بن الزبير.\n(^٣) تقدم تخريجه برقم (١٢٩٢٩).\nفائدة الاستخراج: زيادة الشطر الثاني في الحديث من قوله \"فما كان يأكل رسول الله .... \" واقتصرت الرواية في صحيح مسلم على الشطر الأول، وفي هذه الزيادة قوله: \"جيران من الأنصار جزاهم الله خيرًا\".\nولم ترد في سائر الطرق عن عائشة، ولم يشر إليها الحافظ ابن حجر في الفتح=\n\n⦗٣١٥⦘\n= (١١/ ٢٩٩)، وإنما عزى هذه الزيادة لحديث أبي هريرة.","vol":"22","page":314},{"text":"١٢٩٣٧ - حدثنا الربيع بن سليمان، حدثنا يعقوب بن أبي عباد، حدثنا عبد العزيز (^١)، حدثنا أبو حازم (^٢)، عن يزيد بن رومان، ح.\nوحدثنا علي بن داود، حدثنا ابن أبي مريم، حدثنا عبد العزيز بن أبي حازم (^٣)، حدثنا أبو حازم، عن يزيد بن رومان، عن عروة، عن عائشة، \"أنها كانت تقول: والله يا ابن أختي إن كنا لننظر إلى الهلال، ثم الهلال، ثم الهلال -ثلاثة أهلة (^٤) فى شهرين- وما يوقد في بيت من أبيات رسول الله ﷺ منه نار، قال: قلت: يا خالة فما كان يعيشكم؟ قالت: الأسودان (^٥): التمر والماء، إلا أنَّه قد كان لرسول الله ﷺ جيران من الأنصار، وكانت لهم منائح، وكانوا يمنحون رسول الله ﷺ من ألبانها، فيسقيناه\". (^٦).\n_________\n(^١) ابن أبي حازم كما في إتحاف المهرة (١٧/ ٣٩٤ رقم ٢٢٤٧٤).\n(^٢) هو سلمة بن حازم، وهو موضع الإلتقاء في الإسناد الأول.\n(^٣) موضع الإلتقاء في الإسناد الثاني، هو عبد العزيز بن أبي حازم.\n(^٤) المراد بالهلال الثالث: هلال الشهر الثالث وهو يرى عند إنقضاء الشهرين وبرؤيته يدخل أول الشهر الثالث. انظر: (الفتح ١١/ ٢١٩).\n(^٥) قال الصغاني: الأسودان يطلق على التمر والماء، والسواد للتمر دون الماء، فنعتا بنعت واحد تغليبًا، وإذا اقترن الشيئان سميا باسم أشهرها. انظر: (الفتح ١١/ ٢٩٩).\n(^٦) تقدم تخريجه برقم (١٢٩٢٧).","vol":"22","page":315},{"text":"١٢٩٣٨ - حدثنا أبو داود الحراني، وأبو أمية قالا: حدثنا جعفر بن عون، عن هشام بن سعد، عن أبي حازم (^١)، عن يزيد بن رومان، عن عروة قال: قالت عائشة: \"يا ابن أختي والله إن كنت لأنظر إلى الهلال -ثم ذكر مثله- فيُمْذقها (^٢) لنا فيسقيناه\" (^٣).\n_________\n(^١) هو سلمة بن دينار وهو موضع الإلتقاء.\n(^٢) المذيق: اللبن الممزوج بالماء. انظر: (القاموس -مادة مزق- ص ١١٩١).\n(^٣) تقدم تخريجه برقم (١٢٩٢٧).\nفائدة الاستخراج: توضيح لسفي النبي ﷺ اللبن لأهله- \"فيمذقها لنا فيسقيناه\".","vol":"22","page":316},{"text":"١٢٩٣٩ - حدثنا السلمي، حدثنا أبو نعيم، حدثنا هشام بن سعد بمثله. (^١)\n_________\n(^١) تقدم تخريجه برقم (١٢٩٢٧) وموضع الإلتقاء هو أبو حازم سلمة بن دينار.","vol":"22","page":316},{"text":"١٢٩٤٠ - حدثنا أبو جعفر محمد بن إسماعيل، حدثنا حسين بن حفص، حدثنا هشام بن سعد مثله بطوله، فيُمذقناها رسول اللّه ﷺ (^١).\n_________\n(^١) تقدم تخريجه برقم (١٢٩٢٧) وموضع الإلتقاء هو أبو حازم سلمة بن دينار.","vol":"22","page":316},{"text":"١٢٩٤١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: وأخبرني أبو صخر (^٢)، عن يزيد بن عبد الله بن قسيط، عن عروة، عن عائشة قالت: \"لقد مات رسول الله ﷺ، وما شبع من خبز وزيت فى يوم واحد مرتين\". (^٣)\n_________\n(^١) هو عبد الله بن وهب وهو موضع الالتقاء.\n(^٢) هو حميد بن زياد المدني.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٣ رقم ٢٩) من طريق أبي الطاهر أحمد بن=\n\n⦗٣١٧⦘\n= عمرو بن السرح عن ابن وهب به.\nفائدة الاستخراج: جاء في إسناد صحيح مسلم (ابن قسيط) وجاءت تسميته في إسناد المصنف.","vol":"22","page":316},{"text":"١٢٩٤٢ - حدثنا الدارمى، حدثنا حَبان بن هلال، حدثنا وهيب، عن منصور بن صفية (^١)، عن أمه، عن عائشة قالت: \"توفي رسول اللّه ﷺ حين شبعنا من الأسودين التمر والماء\" (^٢)\n_________\n(^١) هو منصور بن عبد الرحمن بن طلحة بن الحارث، الحجبي، المالكي، وهو ابن صفية بنت شيبة، (التقريب ص ٥٤٧) وهو موضع الالتقاء.\n(^٢) أخرجه البخاري في صحيحه (الأطعمة: باب من أكل حتى شبع ٩/ ٤٣٨ رقم ٥٣٨٣) من طريق وهيب عن منصور به.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨٣ رقم ٣٠) من طريق داود العطار، عن منصور به.\nفائدة الاستخراج: جاء في رواية المصنف \"حين شبعنا\" وفي رواية مسلم \"حين شبع الناس\".","vol":"22","page":317},{"text":"١٢٩٤٣ - حدثنا نصر بن مرزوق، حدثنا الخصيب بن ناصح (^١)، حدثنا وهيب بمثله. (^٢)\n_________\n(^١) الحارثي البصري.\n(^٢) تقدم تخريجه في الحديث السابق -وموضع الإلتقاء هو منصور بن عبد الرحمن-.","vol":"22","page":317},{"text":"١٢٩٤٤ - حدثنا أبو الأحوص صاحبنا، حدثنا عبد الأعلى، حدثنا وهيب، عن منصور بن صفية (^١)، عن أمه، عن عائشة، بمثله. (^٢)\n_________\n(^١) موضع الالتقاء هو منصور بن صفية.\n(^٢) تقدم تخريجه (رقم ١٢٩٢٧).","vol":"22","page":317},{"text":"١٢٩٤٥ - حدثنا الغزي، حدثنا الفريابي، حدثنا سفيان (^١)، عن منصوربن صفية، عن أمه، عن عائشة قالت: \"توفي رسول اللّه ﷺ وما شبعنا من الأسودين\". (^٢)\nوكذا رواه الأشجعي (^٣)، وأبو أحمد الزبيري (^٤)، عن سفيان.\nورواه عبد الرحمن (^٥)، عن سفيان، فقال: \"وقد شبعناه\".\n_________\n(^١) الثوري وهو موضع الإلتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٤ رقم ٣١) من طريق ابن مهدي عن سفيان، وكذلك أخرجه أحمد في المسند (٦/ ٢١٥) من طريق ابن مهدي أيضًا.\n(^٣) هو عبد الله بن عبيد الرحمن الأشجي: وروايته أخرجها مسلم في صحيحه (الزهد رقم ٣١ مكرر).\n(^٤) هو محمد بن عبد اللّه بن الزبير: وروايته أخرجها مسلم في صحيحه (الزهد رقم ٣١ مكرر).\n(^٥) ابن مهدي وتقدم تخريج روايته.\nملحوظة: ساق المصنف اختلاف الألفاظ على الثوري \"شبعنا\" من طريق الفريابي عند المصنف، وابن مهدي عند مسلم وأحمد وعبد الرزاق -كما سيأتى في الحديث التالي- ورواه الأشجعي، والزبيري، عن الثوري بلفظ \"وما شبعنا\".\nوالأقوى من حيث الترجيح: رواية \"شبعنا\" لأنها من طريق الأحفظ والأوثق عن الثوري. (انظر: شرح العلل لابن رجب ٢/ ٧٢٢).","vol":"22","page":318},{"text":"١٢٩٤٦ - حدثنا السلمي، أخبرنا عبد الرزاق، عن سفيان (^١)، عن منصور بن صفية، عن أمه، عن عائشة قالت: \"توفي رسول الله ﷺ، وقد شبعنا من الأسودين التمر والماء\". (^٢)\n_________\n(^١) الثوري وهو موضع الالتقاء.\n(^٢) تقدم تخريجه برقم (١٢٩٤١)، وقد أخرجه الإمام أحمد في المسند (٦/ ١٢٨) من طريق عبد الرزاق به.","vol":"22","page":318},{"text":"١٢٩٤٧ - حدثنا يزيد بن سنان، وبكار القاضي قالا: حدثنا صفوان بن عيسى (^١)، حدثنا ابن عجلان (^٢)، عن القعقاع بن حكيم (^٣)، عن القاسم (^٤)، عن عائشة (^٥)، قالت: \"إن كان ليأتي على آل محمد ﷺ الشهر والنصف الشهر لا يوقد فى جميع بيوته نار لمصباح ولا غيره، قلت لها: فما كان يعيشكم، قالت: التمر والماء\" (^٦).\n_________\n(^١) الزهري البصري القسام.\n(^٢) هو محمد بن عجلان القرشي.\n(^٣) الكناني المدني.\n(^٤) ابن محمد بن أبي بكر الصديق.\n(^٥) موضع الالتقاء في الصحابية -أم المؤمنين عائشة ﵂.\n(^٦) تقدم تخريجه (برقم ١٢٩٢٧) من طريق عروة بن الزبير عن عائشة ﵂.\nوأخرجه الحكم في المستدرك (٤/ ١٠٥) من طريق بكار بن قتيبة عن صفوان بن عيسى به.","vol":"22","page":319},{"text":"١٢٩٤٨ - حدثنا أبو جعفر بن الجنيد، حدثنا الوليد بن القاسم، حدثنا يزيد بن كيسان (^١)، عن أبي حازم، عن أبي هريرة قال: رأيته يقول بيده: \"والذي نفس أبي هريرة بيده ما أشبع النبي ﷺ أهله ثلاثة أيام تباعا من خبز حنطة، حتى فارق الدنيا\". (^٢)\n_________\n(^١) اليشكري أبو منين (بنونين مصغر) -أو أبو إسماعيل- الكوفي كما في (التقريب ص ٦٠٤) وهو موضع الالتقاء.\n(^٢) أخرجه البخاري في صحيحه (الأطعمة: باب ما كان النبي ﷺ وأصحابه يأكلون ٩/ ٤٦٠ رقم ٥٤١٤) من طريق سعيد المقري عن أبي هريرة بنحوه.\nومسلم في صحيحه (الزهد ٤/ ٢٢٨٤ رقم ٣٢) من طريق ابن أبي عمرو ابن=\n\n⦗٣٢٠⦘\n= عباد كلاهما عن مروان بن معاوية الفزاري عن يزيد بن كيسان به.","vol":"22","page":319},{"text":"١٢٩٤٩ - حدثنا محمد بن حيويه، حدثنا مؤمل بن الفضل، حدثنا مروان بن معاوية (^١)، عن يزيد بن كيسان بإسناده مثله. (^٢)\n_________\n(^١) الفزاري وهو موضع الإلتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":320},{"text":"١٢٩٥٠ - حدثنا عباس الدوري، وعمار بن رجاء قالا: حدثنا يعلى بن عبيد، حدثنا أبو مُنين يزيد بن كيسان (^١)، عن أبي حازم، عن أبي هريرة قال: \"ما أشبع نبي اللّه ﷺ أهله ثلاثة أيام تباعا من خبز حنطة\". (^٢)\n_________\n(^١) موضع الإلتقاء هو يزيد بن كيسان.\n(^٢) تقدم تخريجه (رقم ١٢٩٤٤).\nفائدة الاستخراج: بيان كنية يزيد بن كيسان (أبو منين).","vol":"22","page":320},{"text":"١٢٩٥١ - حدثنا السلمى، حدثنا أبو نعيم، حدثنا زهير (^١)، حدثنا سماك، قال: سمعت النعمان بن بشير يقول على هذا المنبر: \"ما كان النبي ﷺ -أو نبيكم- يشبع من الدقل (^٢)، وما ترضون دون ألوان التمر والزبد\". (^٣)\n_________\n(^١) ابن معاوية وهو موضع الإلتقاء.\n(^٢) بفتح الدال والقاف وهو التمر الرديء. (شرح صحيح مسلم للنووي ١٨/ ١٤٧).\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٤ رقم ٣٥)، من طريق يحيى بن آدم، عن زهير به.\nفائدة الاستخراج: ساق الإمام مسلم ﵀ إسناد رواية زهير، ثم أحال على رواية أبي الأحوص، عن سماك، ثم قال: نحوه. وزاد في حديث زهير \"وما ترضون دون ألوان التمر والزبد\" وساق المصنف روايته تامة.","vol":"22","page":320},{"text":"١٢٩٥٢ - حدثنا عباس الدوري، حدثنا شاذان، عن زهير (^١)، عن سماك بن حرب بمثله. (^٢)\n_________\n(^١) ابن معاوية وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":321},{"text":"١٢٩٥٣ - حدثنا أبو أمية، حدثنا أبو نعيم، والنقيلي، عن زهير، ح\nوحدثنا الصغاني، حدثنا يحيى بن أبي بكير، حدثنا زهير (^١)، عن سماك بن حرب، قال: سمعت النعمان بن بشير يقول على المنبر: \"احمدوا ربكم، فربما رأيت النبي ﷺ يتلوى ما يشبع من الدقل، وأنتم لا ترضون دون ألوان التمر والزبد\". (^٢)\n_________\n(^١) ابن معاوية، وهو موضع الإلتقاء في كلا الإسنادين.\n(^٢) تقدم تخريجه (رقم ١٢٩٤٧).\nفائدة الاستخراج: زيادة في متن الحديث قوله \"يتلوى\" وكذلك قول النعمان ﵁ \"احمدوا ربكم\".","vol":"22","page":321},{"text":"١٢٩٥٤ - حدثنا السلمي، حدثنا أبو نعيم (^١)، وعبيد الله بن موسى قالا: حدثنا إسرائيل، ح\nوحدثنا الصغاني، حدثنا خلف بن الوليد، أخبرنا إسرائيل (^٢)، عن سماك، سمعت النعمان بن بشير، وهو على المنبر يقول: \"احمدوا الله فربّما\n\n⦗٣٢٢⦘\nأتى على وسول الله ﷺ اليوم يظل يتلوى ما يشبع من الدقل\" (^٣).\n_________\n(^١) هو الفضل بن دكين الكوفي.\nأبو نعيم الهلائي كما في (التقريب صـ ٤٤٦) وهو موضع الإلتقاء في الإسناد الأول.\n(^٢) ابن يونس بن أبي إسحاق السبيعي، وهو موضع الإلتقاء في الإسناد الثاني.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٤ رقم ٣٥) من طريق إسحاق بن إبراهيم أخبرنا الملائي حدثنا إسرائيل به.\nفائدة الاستخراج: تسمية (الملائي) في إسناد مسلم في صحيحه.\nساق المصنف لفظ رواية أبي نعيم تامة، وساق مسلم إسنادها، وأحال على لفظ رواية أبي الأحوص عن سماك.","vol":"22","page":321},{"text":"١٢٩٥٥ - وحدثنا أبو أمية، حدثنا أبو نعيم، (^١) وعبيد الله (^٢)، عن إسرائيل بإسناده مثله، \"فربما مضى على رسول الله ﷺ\". (^٣)\n_________\n(^١) الفضل بن دكين وهو موضع الإلتقاء.\n(^٢) ابن موسى بن باذام العبسي.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: بيان اختلاف بعض الألفاظ في الحديث من الرواة عن أبي نعيم، وعبيد الله بن موسى.","vol":"22","page":322},{"text":"١٢٩٥٦ - حدثنا السلمي، حدثنا مسدد، حدثنا أبو عوانة (^١)، عن سماك (^٢) قال: سمعت النعمان بن بشير يقول على المنبر: \"كان رسول الله ﷺ ما يجد ملء بطنه من الدقل\". (^٣)\n_________\n(^١) الوضاح اليشكري: وقد أخرجه من طريقه أيضًا: ابن حبان في صحيحه (١٤/ ٢٥٢ رقم ٦٣٤١) من طريق محمد بن أبي بكر، عن أبي عوانة به.\n(^٢) ابن حرب وهو موضع الإلتقاء.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٤ رقم ٣٤) - من طريق أبي الأحوص عن سماك به. ومن طريق أبي الأحوص أخرجه ابن حبان في صحيحه (١٤/ ٢٥٢ رقم ٦٣٤٠) -.","vol":"22","page":322},{"text":"١٢٩٥٧ - حدثنا عمار بن رجاء، حدثنا أبو عامر العقدي (^١)، حدثنا شعبة (^٢)، عن سماك بن حرب قال: سمعت النعمان بن بشير يخطب قال: قال عمر وذكر ما أصاب الناس من الدنيا، فقال: \"لقد رأيت رسول الله ﷺ يلتوي ما يجد من الدقل ما يملأ بطنه\". (^٣)\n_________\n(^١) هو عبد الملك بن عمرو القيس. ومن طريقه أيضًا أخرجه ابن حبان (١٤/ ٢٥٣ رقم ٦٣٤٢).\n(^٢) ابن الحجاج وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (الزهد ٢٢٨٥/ ٤ رقم ٣٦) من طريق محمد بن جعفر عن شعبة به.\nفائدة الاستخراج: جاء لفظ المصنف \"ما يملأ بطنه\" وجاء لفظ رواية مسلم \"ما يملأ به بطنه\".","vol":"22","page":323},{"text":"١٢٩٥٨ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن سماك بن حرب، قال سمعت النعمان بن بشير، يقول: \"سمعت عمر بن الخطاب، فذكر ما فتح الله ﷿ على الناس، فقال: لقد رأيت رسول الله ﷺ يلتوي يومه من الجوع ما يجد من الدقل ما يملأ بطنه\". (^٢)\nكذا رواه شعبة وقال: عن عمر. (^٣)\n_________\n(^١) ابن الحجاج وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\n(^٣) أشار المصنف ﵀ بهذا إلى الاختلاف الوارد على سماك بن حرب فروي عنه=\n\n⦗٣٢٤⦘\n= الحديث على وجهين:\nالأول: بغير واسطة -عن النعمان رأيت رسول الله ﷺ ورواه على هذا الوجه: زهير بن حرب وإسرائيل وأبو عوانة، وأبو الأحوص- وتقدم تخريج روايتهم.\nالوجه الثاني: بذكر الواسطة: أن سماك بن حرب سمعه من النعمان والنعمان سمعه من عمر قال: رأيت رسول الله ﷺ -وراه على هذا الوجه شعبة كما في هذا الحديث- وقد روى الإمام مسلم كلا الوجهين.\nولعل هذا الاختلاف من سماك ﵀ وقد جاء في ترجمته أنه تغير حفظه بآخره وممن سمع منه قديما كشعبة وسفيان فحديثهم عنه صحيح مستقيم. (انظر: تهذيب الكمال ١٢/ ١٢٠).\nولهذا فأقوى الوجهين والعلم عند الله رواية شعبة -بذكر الواسطة- وهذا الذي رجحه الإمام أبو حاتم كما في العلل رقم [١٨١١]، والبزار فى مسنده رقم [٢٣٧].","vol":"22","page":323},{"text":"١٢٩٥٩ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، قال: وحدثني أبو هانئ (^٢)، أنَّه سمع أبا عبد الرحمن الحبلي (^٣)، يقول: سمعت عبد الله بن عمرو بن العاص، وسأله جل، فقال ألسنا من فقواء المهاجرين؟ فقال له عبد الله: لك امرأة تأوي إليها؟ قال: نعم، قال: ألك مسكن تسكنه؟ قال: نعم، قال: فأنت من الأغنياء، قال: إنَّ لي خادما قال: فأنت من الملوك. قال أبو عبد الرحمن: جاء ثلاثة نفر إلى عبد الله بن عمرو،\n\n⦗٣٢٥⦘\nوأنا عنده، فقالوا: يا أبا محمد إنا والله ما نقدر على شئ، لا على نفقة ولا على دابة ولا متاع، فقال لهم: ما شئتم، إن شئتم رجعتم إلينا فأعطيناكم ما يسر الله لكم، وإنْ شئتم ذكرنا أمركم للسلطان، وإن شئتم صبرتم؛ فإني سمعت رسول الله ﷺ يقول: \"إن فقراء المهاجرين يسبقون الأغنياء يوم القيامة إلى الجنة بأربعين خريفا\"، قالوا: فإنا نصبر لا نسأل شيئا. (^٤)\n_________\n(^١) هو عبد الله بن وهب وهو موضع الالتقاء.\n(^٢) هو حميد بن هاني الخولاني.\n(^٣) هو عبد الله بن يزيد المعافري المصري.\n(^٤) أخرجه مسلم في صحيحه (الزهد ٤/ ٢٢٨٥ رقم ٣٧) من طريق أبي الطاهر أحمد بن عمرو عن ابن وهب به.","vol":"22","page":324},{"text":"١٢٩٦٠ - حدثنا عباس الدوري، حدثنا أبو عاصم النبيل (^١)، ح\nوحدثنا الصغاني، أخبرنا الضحاك بن مخلد، عن عبد الحميد بن جعفر، عن أبيه، عن محمود بن لبيد، قال: لما أراد عثمان أن يهدم المسجد، ثم يبنيه، فكره الناس ذلك، وأحبوا أن يدعه على هيئته، فقال عثمان: سمعت رسول الله ﷺ يقول: \"من بنى لله مسجدا بنى الله له بيتا في الجنة\". (^٢) -لفظ عباس-\n_________\n(^١) موضع الالتقاء في الإسنادين هو الضحاك بن مخلد أبو عاصم النبيل.\n(^٢) أخرجه البخاري في صحيحه (الصلاة: باب من بنى مسجدًا ١/ ٦٤٨ رقم ٤٥٠) من طريق عبيد الله الخولاني، عن عثمان بن عفان ﵁ به.\nومسلم في صحيحه (الزهد: باب فضل بناء المساجد ٤/ ٢٢٨٧ رقم ٤٤) من طريق زهير بن حرب، ومحمد بن المثنى، كلاهما عن الضحاك به. =\n\n⦗٣٢٦⦘\n= فائدة الاستخراج: جاء في رواية مسلم \"بنى الله له مثله في الجنة\"، وجاء لفظ المصنف \"بنى الله له بيتًا في الجنة\".","vol":"22","page":325},{"text":"١٢٩٦١ - حدثنا يونس بن حبيب، حدثنا أبو داود (^١)، حدثنا عبد العزيز بن أبي سلمة (^٢)، حدثنا وهب بن كيسان، عن عبيد بن عمير الليثي، عن أبي هريرة، أنَّ رسول الله ﷺ قال: \"بينما رجل بفلاة، إذ سمع رعدًا في سحاب فسمع فيه كلامًا اسق حديقة (^٣) فلان باسمه، فجاء ذلك السحاب إلى حرة، فأفرغ ما فيه من الماء، ثم جاء إلى باب شرج (^٤) فانتهى إلى شرجة، فاستوعبت الماء، ومشى الرجل مع السحابة، حتى انتهى إلى رجل قائم في حديقته يسقيها، قال: يا عبد الله ما اسمك؟ قال: ولم؟ أنا فلان، قال: ما تصنع في حديقتك هذه؟ قال: ولم تسأل؟ قال: إني سمعت في سحاب هذا ماؤه، اسق حديقة فلان، باسمك، فما تصنع فيها إذا صرمتها؟ (^٥) قال: أما إذ قلت\n\n⦗٣٢٧⦘\nذلك، فإنّي أجعلها على ثلاثة أثلاث، أجعل ثلثًا لي ولأهلي، وأرد ثلثا فيها، وأجعل ثلثا في المساكين والسائلين وابن السبيل\" (^٦).\n_________\n(^١) هو الطيالسي وهو موضع الالتقاء.\n(^٢) هو عبد العزيز بن عبد الله بن أبي سلمة الماجشون.\n(^٣) الحديقة: القطعة من النخيل ويطلق على الأرض ذات الشجر. (انظر: شرح صحيح مسلم للنووي ١٨/ ١٥٥).\n(^٤) بفتح الشين المعجمة وإسكان الراء وجمعها شراج -بكسر الشين- وهي مسائل الماء في الحرار. انظر: (شرح مسلم للنووي ١٨/ ١٥٥).\n(^٥) أي قطعتها. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٥٥).\n(^٦) أخرجه مسلم في صحيحه (الزهد: باب الصدقة في المسكين ٤/ ٢٢٨٨ رقم ٤٥ مكرر) من طريق أحمد بن عبدة الضبي عن أبي داود به.\nفائدة الاستخراج: ساق المصنف لفظ رواية أبي داود الطيالسي تامة. وساق الإمام مسلم بعضها، وأحال إلى رواية يزيد بن هارون، عن عبد العزيز بن أبي سلمة.","vol":"22","page":326},{"text":"١٢٩٦٢ - حدثنا أبو زرعة الرازي، حدثنا عمرو بن مرزوق، حدثنا عبد العزيز بن الماجشون (^١)، عن وهب بن كيسان، عن عبيد بن عمير الليثي، عن أبي هريرة، عن النبي ﷺ بنحوه (^٢).\n_________\n(^١) موضع الالتقاء هو عبد العزيز بن الماجشون.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: جاء في إسناد الإمام مسلم (عبد العزيز بن أبي سلمة) وجاءت نسبته في إسناد المصنف (ابن الماجشون).","vol":"22","page":327},{"text":"١٢٩٦٣ - حدثنا إسماعيل القاضي، حدثنا عمرو (^١)، بمثله (^٢).\n_________\n(^١) ابن مرزوق الباهلي.\n(^٢) تقدم تخريجه برقم (١٢٩٦١).","vol":"22","page":327},{"text":"١٢٩٦٤ - حدثنا محمد بن يحيى، حدثنا أبو عامر العقدي، حدثنا شعبة، عن العلاء (^١)، عن أبيه، عن أبي هريرة، عن النبي ﷺ، قال: \"قال الله ﷿: أنا أغنى الشركاء عن الشرك، فمن عمل عملا فأشرك\n\n⦗٣٢٨⦘\nفيه غيري، فأنا منه بريء، وهو للذي أشرك\". أو قال: \"هو للذي أشرك\". -قال أبو عبد الله: الشك من أبي عامر- وأنا منه بريء. (^٢)\n_________\n(^١) ابن عبد الرحمن بن يعقوب الحرقي وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب من أشرك في عمله غير الله ٤/ ٢٢٨٩ رقم ٤٦)، من طريق روح بن القاسم، عن العلاء به.\nفائدة الاستخراج:\n- متابعة شعبة لروح بن القاسم في الرواية عن العلاء.\n- جاء في لفظ المصنف \"وأنا منه بريء\" وهي زيادة لم ترد في لفظ مسلم.","vol":"22","page":327},{"text":"١٢٩٦٥ - حدثنا الصغاني، حدثنا عمر بن حفص بن غياث (^١)، حدثني أبي، عن إسماعيل بن سميع، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس، قال: قال رسول الله ﷺ: \"من سمَّع (^٢) سمَّع الله به، ومن رآءى (^٣) رآءى الله به\" (^٤).\n_________\n(^١) موضع الالتقاء هو عمر بن حفص -وهو شيخ الإمام مسلم في الحديث-.\n(^٢) أي عمل عملًا أو قال قولًا ليسمعه الناس. (انظر: النهاية (٢/ ٤٠٢)، شرح صحيح مسلم للنووي (١٨/ ١٥٧).\n(^٣) أي عمل عملًا ليراه الناس. (انظر: المصادر السابقة).\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب من أشرك في عمله غير الله ٤/ ٢٢٨٩ رقم ٤٧).\nفائدة الاستخراج: متابعة شيخ المصنف للإمام مسلم في الرواية عن عمر بن حفص.","vol":"22","page":328},{"text":"١٢٩٦٦ - حدثنا يوسف بن مسلم، حدثنا قبيصة، حدثنا سفيان (^١)، حدثنا سلمة بن كهيل، قال: سمعت جندبا. ح،\n\n⦗٣٢٩⦘\nوحدثنا الغزي، حدثنا الفريابي، حدثنا سفيان، عن سلمة بن كهيل، عن جندب، قال: قال رسول الله ﷺ:- ولم أسمع أحدا يقول: قال رسول الله ﷺ \"من يُرائي يرائي الله به، ومن يُسمّع يُسمّع الله به\" (^٢).\n_________\n(^١) الثوري وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب من أشرك في عمله غير الله ٤/ ٢٢٩٠ رقم ٤٨) من طرق عن الثوري به.","vol":"22","page":328},{"text":"١٢٩٦٧ - حدثنا عبد الرحمن بن بشر، حدثنا سفيان بن عيينة (^١)، عن الوليد بن حرب، قال: سمعت سلمة بن كهيل، قال: سمعت جندبا يقول: سمعت رسول الله ﷺ يقول: \"من يسمع يسمع الله به، ومن يرائي يرائي الله به\". (^٢)\n_________\n(^١) موضع الالتقاء هو سفيان بن عيينة.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب من أشرك في عمله غير الله ٤/ ٢٢٩٠ رقم ٤٨ مكرر).\nفوائد الاستخراج:\n- تسمية سفيان في إسناد المصنف.\n- ساق المصنف لفظ رواية سفيان بن عيينة، بينما اقتصر الإمام مسلم على ذكر الإسناد فقط.","vol":"22","page":329},{"text":"١٢٩٦٨ - حدثنا محمد بن عبد الحكم، حدثنا وهب الله بن راشد، [حدثنا حيوة، عن يزيد بن الهاد (^١)] (^٢)، عن محمد بن إبراهيم، عن عيسى بن\n\n⦗٣٣٠⦘\nطلحة، عن أبي هريرة، أنَّه سمع النبي ﷺ يقول: \"إن العبد ليتكلم بالكلمة يهوي بها في النار أبعد ما بين المشرق إلى المغرب\". (^٣)\n_________\n(^١) هو يزيد بن عبد الله بن أسامة بن الهاد، وهو موضع الالتقاء.\n(^٢) ما بين المعكوفتين غير واضحة في الأصل، والتصويب من إتحاف المهرة (٥/ ٤٤٦ رقم ١٩٦٦٩).\n(^٣) أخرجه البخاري في صحيحه (الرقاق: باب حفظ اللسان ٣١٤/ ١١ رقم ٦٤٧٧) من طريق ابن أبي حازم عن يزيد بن الهاد به.\nومسلم في صحيحه (الزهد: باب التكلم بالكلمة يهوي بها في النار ٤/ ٢٢٩٠ رقم ٤٩) من طريق بكر بن مضر عن ابن الهاد به.\nفائدة الاستخراج: تسمية ابن الهاد في إسناد المصنف (يزيد).","vol":"22","page":329},{"text":"١٢٩٦٩ - حدثنا محمد بن عبد الله بن عبد الحكم، حدثنا أبي وشعيب بن الليث، عن الليث بن سعد، عن يزيد بن الهاد (^١)، عن محمد بن إبراهيم بن الحارث ح\nوحدثنا محمد بن يحيى، حدثنا أبو صالح (^٢)، حدثني الليث، حدثني يزيد بن الهاد، عن محمد بن إبراهيم، عن عيسى بن طلحة، عن أبي هريرة أنَّه سمع رسول اللِّه ﷺ يقول: \"إنَّ العبد ليتكلم بالكلمة ما يتبين فيها (^٣) يزلّ بها في النار أبعد ما بين المشرق والمغرب\" (^٤).\n_________\n(^١) موضع الالتقاء في كلا الإسنادين هو يزيد بن الهاد.\n(^٢) هو عبد الله بن صالح كاتب الليث.\n(^٣) أي لا يتدبرها ويفكر في قبحها، ولا يخاف ما يترتب عليها. (شرح صحيح مسلم للنووي ١٨/ ١٥٨).\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب التكلم بالكلمة يهوي بها في النار ٤/ ٢٢٩٠ رقم ٥٠) من طريق الدراوردي عن ابن الهاد به.\nوتقدم تخريج البخاري (انظر: حديث رقم ١٢٩٦٤). =\n\n⦗٣٣١⦘\n= فائدة الاستخراج: متابعة الليث بن سعد في الرواية عن ابن الهاد بهذا اللفظ.","vol":"22","page":330},{"text":"١٢٩٧٠ - حدثنا أبو أمية (^١) والصغاني (^٢)، قالا: حدثنا يعلى بن عبيد، حدثنا الأعمش (^٣)، عن شقيق (^٤)، قال قيل لأسامة ألا تكلم عثمان: قال: إنكم ترون أنّي لا أكلمه إلا سمعتم، أنّي لأكلمه فيما بيني وبينه، ما دون أن أفتتح أمرًا لا أحب أن أكون أوَّل من افتتحه، والله لا أقول لرجل خير الناس، وإن كان عليَّ أميرا إنَّك خير الناس بعدما (^٥) سمعت رسول الله ﷺ يقول، قالوا: وما سمعته يقول؟ قال: سمعته يقول: \"يجاء بالرجل يوم القيامة فيلقى في النار، فتندلق (^٦) أقتابه (^٧)، فيدور به في النار، كما يدور الحمار برحاه، فيطيف به أهل النار، فيقولون: يا فلان مالك ما أصابك؟ ألم تكن تأمرنا بالمعروف\n\n⦗٣٣٢⦘\nوتنهانا عن المنكر؟ قال: كنت آمركم بالمعروف ولا آتيه، وأنهاكم عن المنكر وآتيه\" (^٨).\n_________\n(^١) هو: محمد بن إبراهيم بن مسلم الخزاعى الطرسوسي.\n(^٢) هو: محمد بن إسحاق بن جَعْفَر -أبو بكر البَغدادي، خراساني الأصل.\n(^٣) هو: سليمان مهران، وهو موضع الالتقاء.\n(^٤) ابن سلمة الأسدي، أبو وائل الكوفي.\n(^٥) كذا جاء على الصواب في حاشية الأصل وهو كذلك في صحيح مسلم \"بعد ما\" وفي لفظ البخاري \"بعد شيء سمعته من رسول الله ﷺ\".\n[تنبيه: جاء في الأصل \"بعدك\" وضبب على الكاف وجاء تصويبه في الحاشية].\n(^٦) الاندلاق: خروج الشيء من مكانه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٦٠).\n(^٧) هي الأمعاء، وقيل هي الحوايا والأمعاء. (انظر المصدر السابق).\n(^٨) أخرجه البخاري في صحيحه (بدء الخلق: باب صفة النار ٦/ ٣٨١ رقم ٣٢٦٧) من طريق سفيان، عن الأعمش به.\nومسلم في صحيحه (الزهد: باب التكلم بالكلمة يهوي بها في النار ٤/ ٢٢٩٠ رقم ٥١) من طريق أبي معاوية، عن الأعمش به.\nفائدة الاستخراج: متابعة يعلى بن عبيد لأبي معاوية في الرواية عن الأعمش.","vol":"22","page":331},{"text":"١٢٩٧١ - حدثنا علي بن حرب، حدثنا سفيان بن عيينة، عن عبد الله بن دينار (^١)، عن ابن عمر أنَّ النبي ﷺ قال: \"لا تدخلوا على هؤلاء القوم إلا أنْ تكونوا باكين، فإن لم تكونوا باكين فلا تدخلوا عليهم، فإنّي أخشى أن يصيبكم مثل الذي أصابهم -يعني ثمود (^٢) -\". (^٣)\n_________\n(^١) موضع الالتقاء، هو عبد الله بن دينار.\n(^٢) أي قوم ثمود.\n(^٣) أخرجه البخاري في صحيحه \"الغازي: باب نزول النبيّ ﷺ الحجر ٧/ ٧٣١ رقم ٤٤٢٠ من طريق مالك عن عبد الله بن دينار به، ورقم ٤٤١٩ من طريق معمر عن الزهري عن سالم به).\nومسلم في صحيحه (الزهد: باب لا تدخلوا مساكن الذين ظلموا ٤/ ٢٢٨٥ رقم ٣٨) من طريق يحيى بن أيوب، وقتيبة، وعلي بن حجر، كلهم عن إسماعيل بن جعفر، عن عبد الله بن دينار به.\nفائدة الاستخراج: بيان المعذبين -أنهم قوم ثمود- وجاء في صحيح مسلم في أول الحديث أن النبيّ ﷺ قال لأصحاب الحجر … أي في شأنهم انظر: (شرح صحيح مسلم ١٨/ ١٤٧). والمراد بالحجر: منازل ثمود. انظر: (فتح الباري ٧/ ٧٣١).","vol":"22","page":332},{"text":"١٢٩٧٢ - حدثنا أبو أمية، حدثنا أبو نعيم، حدثنا الحسن بن صالح (^١)، عن عبد الله بن دينار (^٢)، عن ابن عمر قال: قال رسول الله ﷺ لأصحابه حين نزلوا الحجر: \"لا تدخلوا على هؤلاء المعذبين إلَّا [أن تكونوا باكين] (^٣)، فإن لم تكونوا باكين فلا تدخلوا عليهم، أن يصيبكم مثل ما أصابهم\" (^٤).\n_________\n(^١) هذا هو الصواب كما جاء الإسناد في إتحاف المهرة (١٣/ ٥١٢)، والحسن بن صالح من الرواة عن عبد الله بن دينار (كما في تهذيب الكمال ١٤/ ٤٧٢).\nوجاء في الأصل: الحسن بن علي.\n(^٢) موضع الالتقاء هو عبد الله بن دينار.\n(^٣) غير واضحة في الأصل، والتصويب من صحيح مسلم، وبه يستقيم السياق.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":333},{"text":"١٢٩٧٣ - حدثني أبي، حدثنا علي بن حجر (^١)، حدثنا إسماعيل بن جعفر، عن عبد الله بن دينار بمثله (^٢).\n_________\n(^١) ابن إياس السعدي، وهو موضع الالتقاء -وهو شيخ مسلم في هذا الحديث-.\n(^٢) تقدم تخريجه (رقم ١٢٩٧١).","vol":"22","page":333},{"text":"١٢٩٧٤ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، أخبرني يونس، عن ابن شهاب، وهو يذكر الحجر -مساكن ثمود- قال سالم بن عبد الله: إنّ عبد الله بن عمر، قال: مررنا مع رسول الله ﷺ على الحجر، فقال لنا رسول الله ﷺ: \"لا تدخلوا مساكن الذين ظلموا\n\n⦗٣٣٤⦘\nأنفسهم، إلا أن تكونوا باكين حذرا، أن يصيبكم مثل ما أصابهم\" ثم زجر (^٢)، فأسرع حتى خلفها (^٣). (^٤)\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) أي زجر ناقته، فحذف ذكر الناقة للعلم به، ومعناه: ساقها سوقًا كثيرًا. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٤٨).\n(^٣) بتشديد اللام، أي جاوز المساكن. انظر: (المصدر السابق).\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب لا تدخلوا مسكن الذين ظلموا أنفسهم ٤/ ٢٢٨٦ رقم ٣٩) من طريق حرملة بن يحيى، عن ابن وهب به.\nوتقدم تخريج البخاري لهذا الحديث (انظر: حديث رقم ١٢٩٧١).","vol":"22","page":333},{"text":"١٢٩٧٥ - حدثنا الصغاني، حدثنا الحكم بن موسى (^١)، حدثنا شعيب بن إسحاق، حدثنا عبيد الله بن عمر، عن نافع، أنَّ ابن عمر، أخبره، أنَّ الناس نزلوا مع رسول الله ﷺ على الحجر -أرض ثمود- فاستقوا من آبارهم، وعجنوا به العجين \"فأمرهم رسول الله ﷺ أن يهريقوا ما استقوا، ويعلفوا الإبل العجين، وأمرهم أن يستقوا من البئر التي كانت تردها الناقة\" (^٢).\n_________\n(^١) ابن أبي زهير البغدادي أبو صالح القنطري وهو موضع الالتقاء -وهو شيخ مسلم في هذا الحديث-.\n(^٢) أخرجه البخاري في صحيحه (أحاديث الأنبياء: باب قول الله تعالى ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾ ٦/ ٤٣٦ رقم ٣٣٧٩) من طريق أنس بن عياض، عن عبيد الله بن عمر به.\nومسلم في صحيحه (الزهد: باب لا تدخلوا مساكن الذين ظلموا أنفسهم ٤/ ٢٢٨٦ رقم ٤٠). =\n\n⦗٣٣٥⦘\n= فائدة الاستخراج: المتابعة التامة لهذا الحديث من طريق شيخ الإمام مسلم في صحيحه.","vol":"22","page":334},{"text":"١٢٩٧٦ - ز- حدثنا يونس (^١)، والربيع (^٢)، وعيسى بن أحمد (^٣)، قالوا: حدثنا ابن وهب، عن مالك (^٤)، عن صفوان بن سليم، يرفعه إلى النبي ﷺ قال: \"الساعي (^٥) على الأرملة (^٦) والمسكين كالذي يجاهد فى سبيل الله، أو كالذي يقوم الليل، ويصوم النهار\" (^٧).\n_________\n(^١) ابن عبد الأعلى.\n(^٢) ابن سليمان.\n(^٣) البلخي.\n(^٤) ابن أنس.\n(^٥) المراد الكاسب لهما العامل لمؤنتهما. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٥٠) وانظر: فتح الباري (٩/ ٤١٠).\n(^٦) من لا زوج لها سواء كانت تزوجت أم لا، وقيل: هي التى فارقت زوجها. (انظر: المصادر السابقة).\n(^٧) الحديث من زيادات المصنف وهو مرسل إسناده صحيح.\nوقد أخرجه البخاري في صحيحه (الأدب: باب الساعي على الأرملة ١٠/ ٤٥١ رقم ٦٠٠٦) من طريق إسماعيل بن عبد الله، عن مالك به، والترمذي في جامعه (البر والصلة ٤/ ٣٠٥ رقم ١٩٦٩) من طريق معن، عن مالك به.\nقال الحافظ ابن حجر: وأخرجه الإسماعيلي من طريق عبد الرحمن بن القاسم، وأبو نعيم من طريق عبد الله بن يوسف كلاهما عن مالك. انظر: (فتح الباري ٩/ ٤٠٩).\nوالحديث جاء موصولا من حديث أبي هريرة -كما سيأتي-.","vol":"22","page":335},{"text":"١٢٩٧٧ - حدثنا النفيلي، حدثنا ابن مسهر (^١)، حدثنا مالك بمثله (^٢). ح\n\n⦗٣٣٦⦘\nوحدثنا يونس (^٣)، والربيع (^٤)، وعيسى بن أحمد (^٥)، قالوا: حدثنا ابن وهب أنَّ مالكا (^٦) أخبره، عن ثور بن زيد الديلي، عن أبي الغيث (^٧) مولى ابن مطيع، عن أبي هريرة، عن رسول الله ﷺ بمثله (^٨).\n_________\n(^١) هو عبد الأعلى بن مسهر.\n(^٢) تقدم تخريجه في الحديث السابق.\n(^٣) ابن عبد الأعلى.\n(^٤) ابن سليمان.\n(^٥) البلخي.\n(^٦) ابن أنس، وهو موضع الالتقاء.\n(^٧) هو سالم أبو الغيث المدني مولى ابن مطيع كما في (التقريب صـ ٢٢٧).\n(^٨) أخرجه البخاري في صحيحه (النفقات: باب فضل النفقة على الأهل ٩/ ٤٠٧ رقم ٥٣٥٣) من طريق يحيى بن قزعة عن مالك به.\nومسلم في صحيحه (الزهد: باب الإحسان إلى الأرملة والمسكين ٤/ ٢٢٨٦ رقم ٤١) من طريق القعنبي عن مالك.\nفائدة الاستخراج: نسبة (أبي الغيث) في إسناد المصنف.","vol":"22","page":335},{"text":"١٢٩٧٨ - حدثنا النفيلي (^١)، أخبرنا أبو مسهر (^٢)، حدثنا مالك (^٣) بمثله (^٤).\n_________\n(^١) عبد الله بن محمد بن علي بن نُفَيل النفيلي الحرَّاني.\n(^٢) هو عبد الأعلى بن مسهر -المتقدم في الإسناد السابق- انظر: (التقريب صـ ٤٠٥).\n(^٣) ابن أنس، وهو موضع الالتقاء.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":336},{"text":"١٢٩٧٩ - وحدثنا الربيع بن سليمان، وعيسى بن أحمد، قالا: حدثنا ابن وهب، أخبرنا مالك (^١)، عن ثور بن زيد الديلي، قال: سمعت أبا الغيث\n\n⦗٣٣٧⦘\nيحدث عن أبي هريرة قال: قال النبي ﷺ: \"كافل اليتيم (^٢) له أو لغيره، أنا وهو كهاتين في الجنة\" وأشار مالك بالسبابة والوسطى (^٣).\n_________\n(^١) ابن أنس وهو موضع الالتقاء.\n(^٢) أي القيم بأموره من النفقة والكسوة والتأديب وغير ذلك. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٥١).\n(^٣) أخرجه مسلم في صحيحه (الزهد: باب الإحسان إلى الأرملة والمسكين واليتيم ٤/ ٢٢٨٧ رقم ٤٢) من طريق إسحاق بن عيسى، عن مالك به.","vol":"22","page":336},{"text":"١٢٩٨٠ - حدثنا أبو الجماهر (^١) الحمصي، حدثنا يحيى بن صالح، أخبرنا الدراوردي (^٢)، عن ثور بن زيد (^٣)، عن أبي الغيث، عن أبي هريرة، أنَّ النبيّ ﷺ قال: \"الساعي على الأرملة والمسكين كالمجاهد في سبيل الله، أو كالذي يقوم الليل، ويصوم النهار\" (^٤).\n_________\n(^١) هو محمد بن عبد الرحمن الحضرمي.\n(^٢) هو عبد العزيز بن محمد.\n(^٣) الديلي المدني، وهو موضع الالتقاء.\n(^٤) تقدم تخريجه برقم (١٢٩٧٧).\nفائدة الاستخراج: متابعة الدراوردي في روايته للإمام مالك.","vol":"22","page":337},{"text":"١٢٩٨١ - حدثنا عيسى بن أحمد، حدثنا ابن وهب (^١)، ح،\nوحدثنا أبو عبيد الله (^٢)، حدثنا عمي، عن عمرو بن الحارث، عن بكير بن عبد الله، حدثه أنَّ عاصم بن عمر بن قتادة حدثه، أنَّه سمع\n\n⦗٣٣٨⦘\nعبيد الله الخولاني، يذكر أنَّه سمع عثمان بن عفان عند قول الناس فيه حين بنى مسجد الرسول ﷺ يقول: إنكم قد أكثرتم، وإني سمعت رسول الله ﷺ يقول: \"من بنى مسجدا\" -قال بكير:- حسبت أنَّه قال: \"يبتغى به وجه الله بنى الله له مثله في الجنة\" (^٣).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) أحمد بن عبد الرحمن بن وهب -ابن أخي ابن وهب-.\n(^٣) أخرجه البخاري في صحيحه (الصلاة: باب من بنى مسجدًا ١/ ٦٤٨ رقم ٤٥٠) من طريق يحيى بن سليمان، عن ابن وهب به.\nومسلم في صحيحه (الزهد: باب فضل بناء المساجد ٤/ ٢٢٨٧ رقم ٤٣) من طريق هارون بن سعيد، وأحمد بن عيسى كلاهما، عن ابن وهب به.\nفائدة الاستخراج: متابعة عيسى بن أحمد وأبو عبيد الله لأحمد بن عيسى (شيخ الإمام مسلم) في هذا الحديث في لفظه \"بنى الله له مثله في الجنة\".","vol":"22","page":337},{"text":"١٢٩٨٢ - حدثنا محمد بن حيويه، والصغاني، قالا: حدثنا يحيى بن سليمان الجعفي، حدثنا ابن وهب (^١)، بإسناده مثله \"بيتا في الجنة\" (^٢).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة يحيى بن سليمان الجعفي لهارون بن سعيد الايلي (شيخ الإمام مسلم في هذا الحديث) في لفظه \"بيتا في الجنة\".","vol":"22","page":338},{"text":"١٢٩٨٣ - حدثنا يوسف بن مسلم، حدثنا عباس بن طالب، حدثنا الليث (^١)، عن عقيل، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، عن النبي ﷺ، قال: \"لا يلدغ المؤمن من جحر واحد مرتين\" (^٢).\n_________\n(^١) ابن سعد، وهو موضع الالتقاء.\n(^٢) أخرجه البخاري في صحيحه (الأدب: باب لا يلدغ المؤمن من جحر مرتين ١٠/ ٥٤٦ رقم ٦١٣٣). =\n\n⦗٣٣٩⦘\n= ومسلم في صحيحه (الزهد: باب لا يلدغ المؤمن من جحر مرتين ٢٢٩٥/ ٤ رقم ٦٣) كلاهما من طريق قتيبة بن سعيد، عن الليث به.","vol":"22","page":338},{"text":"١٢٩٨٤ - حدثنا يونس، أخبرنا ابن وهب (^١)، وأيوب بن سويد قالا: أخبرنا يونس، عن ابن شهاب، عن ابن المسيب، عن أبي هريرة، قال: قال رسول الله ﷺ: \"لا يلدغ مؤمن من جحر مرتين\" (^٢).\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب لا يلدغ المؤمن من جحر مرتين ٢٢٩٥/ ٤ رقم ٦٣ مكرر) من طريق أبي الطاهر، وحرملة، كلاهما عن ابن وهب به.\nوتقدم تخريج البخاري للحديث من طريق الليث (انظر تخريج الحديث السابق).\nفائدة الاستخراج: ساق المصنف لفظ رواية ابن وهب، وساق الإمام مسلم الإسناد، وأحال إلى لفظ رواية الليث.","vol":"22","page":339},{"text":"١٢٩٨٥ - حدثنا الدنداني، حدثنا أحمد بن شبيب، حدثنا أبي (^١)، حدثنا يونس (^٢)، قال محمد (^٣)، وأخبرني سعيد بن المسيب، أنَّ أبا هريرة، قال: قال رسول الله ﷺ: \"المؤمن لا يلدغ من جحر مرتين\" (^٤).\n_________\n(^١) هو شبيب بن سعيد التميمى الحبطي.\n(^٢) ابن يزيد الأيلي، وهو موضع الالتقاء.\n(^٣) هو الزهري.\n(^٤) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: ساق المصنف لفظ رواية يونس -من طريق شبيب بن سعيد- وساف الإمام مسلم الإسناد، وأحال على لفظ رواية الليث.","vol":"22","page":339},{"text":"١٢٩٨٦ - حدثني أبو بكر محمد بن محمد بن رجاء، حدثني أبو عبد الله أحمد بن حنبل، حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا ابن أخي بن شهاب (^٢)، عن عمه، قال: أخبرني سعيد بن المسيب، عن أبي هريرة، قال: قال النبيّ ﷺ: \"لا يلدغ المؤمن من جحر مرتين\" (^٣).\n_________\n(^١) موضع الالتقاء هو يعقوب بن سعد.\n(^٢) هو محمد بن عبد الله بن مسلم.\n(^٣) أخرجه مسلم في صحيحه (الزهد: باب لا يلدغ المؤمن من جحر مرتين ٤/ ٢٢٩٥ رقم ٦٣ مكرر) من طريق زهير بن حرب، ومحمد بن حاتم، كلاهما عن يعقوب به.\nوتقدم تخريج البخاري للحديث (انظر تخريج حديث رقم ١٢٩٨٣).\nفائدة الاستخراج: ساق المصنف لفظ رواية يعقوب بن سعد، واقتصر مسلم على الإسناد، وأحال على لفظ رواية الليث، عن عقيل، عن الزهري.","vol":"22","page":340},{"text":"١٢٩٨٧ - حدثنا ابن الجنيد، قال: حدثنا أبو النضر، قال: حدثنا سليمان بن المغيرة (^١)، عن ثابت، عن عبد الرحمن بن أبي ليلى، عن صهيب، قال: قال رسول الله ﷺ: \"عجبا لأمر المؤمن، إنَّ أمر المؤمن كله له خير، وليس ذاك لأحد إلا للمؤمن، إن أصابته سراء شكر، وكان خيرا، وإن أصابته ضراء، صبر وكان خيرا\" (^٢).\n_________\n(^١) موضع الالتقاء هو سليمان بن المغيرة.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب المؤمن أمره كله خير ٤/ ٢٢٩٥ رقم ٦٤) من طريق هداب بن خالد، وشيبان بن فروخ كلاهما عن سليمان به.","vol":"22","page":340},{"text":"١٢٩٨٨ - حدثنا الصغاني، حدثنا الحسن بن موسى، حدثنا حماد بن سلمة، عن ثابت (^١) بنحوه. (^٢)\n_________\n(^١) البناني، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة حماد بن سلمة لسليمان بن المغيرة في الرواية عن ثابت.\nوحماد بن سلمة من أوثق الرواة عن ثابت.\nقال ابن معين ﵀: حماد بن سلمة أعلم الناس بثابت، ومن خالف حماد بن سلمة في ثابت فالقول قوله حماد.\nثم قال ابن رجب ﵀:-وحكى مسلم في كتاب التمييز إجماع أهل المعرفة على أن حماد بن سلمة أثبت الناس في ثابت. (انظر: شرح العلل ٢/ ٦٩٠).","vol":"22","page":341},{"text":"١٢٩٨٩ - حدثنا الصغاني، حدثنا هاشم بن القاسم (^١) ح،\nوحدثنا أبو أمية، حدثنا علي بن الجعد، ح\nوحدثنا أبو قلابة، حدثنا عفان، وعلي بن الجعد، قالوا: حدثنا شعبة (^٢)، عن خالد الحذاء، عن عبد الرحمن بن أبي بكرة، عن أبيه، أنَّ رجلا مدح رجلا عند النبي ﷺ، فقال: \"ويحك قطعت عنق صاحبك (^٣)، -مرارا- ثم قال: \"إن كان أحدكم مادحا أخاه لا محالة، فليقل: أحسب فلانا، ولا أذكي على الله أحدًا أو حسبته، إن كان يرى أنَّه كذاك\" (^٤).\n_________\n(^١) موضع الالتقاء في الإسناد الأول هو هاشم بن القاسم.\n(^٢) موضع الالتقاء في الإسناد الثاني والثالث هو شعبة.\n(^٣) أي أهلكتموه. انظر: (شرح صحيح مسلم للنووي ١٧١/ ١٨).\n(^٤) أخرجه البخاري في صحيحه (الأدب: باب ما يكره من التمادح ١٠/ ٤٩١ رقم=\n\n⦗٣٤٢⦘\n= ٦٠٦١) من طريق آدم عن شعبة به -بنحو لفظ المصنف-.\nومسلم في صحيحه (الزهد: باب النهي عن المدح إذا كان فيه إفراط ٤/ ٢٢٩٦ رقم ٦٦) من طريق محمد بن جعفر (غندر)، عن شعبة به، وفيه زيادة: فقال رجل: يا رسول الله ما من رجل بعد رسول الله ﷺ أفضل منه في كذا وكذا.\nفائدة الاستخراج:\n- أن أكثر الرواة عن شعبة -كما ساق رواياتهم المصنف- وكذلك رواية آدم بن أبى إياس عند البخاري -ليس فيها هذه الزيادة-.\n- ساق المصنف رواية هاشم بن القاسم عن شعبة، بينما اقتصر الإمام مسلم على الإسناد وأحال إلى لفظ رواية يزيد بن زريع عن شعبة، ثم قال: وليس في حديثه \"فقال رجل … \".","vol":"22","page":341},{"text":"١٢٩٩٠ - حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا شعبة (^١)، عن خالد الحذاء، قال: سمعت عبد الرحمن بن أبي بكرة، يحدث عن أبيه، قال: ذكر رجل عند النبي ﷺ، فأثنوا عليه خيرا، قال: فقال رسول الله ﷺ للرجل: \"ويحك قطعت عنق صاحبك\"، -قالها ثلاثا- ثم قال رسول الله ﷺ: \"إن كان أحدكم مادحا أخاه لا محالة، فليقل: أحسب فلانا -إن كان يعلم ذلك منه- ولا أزكي على الله أحدا\" (^٢).\n_________\n(^١) موضع الالتقاء هو شعبة.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":342},{"text":"١٢٩٩١ - حدثنا علي بن حرب، حدثنا زيد بن أبي الزرقا، عن سفيان (^١)، عن خالد الحذاء (^٢)، عن ابن أبي بكرة، عن أبيه، أنَّ النبي ﷺ\n\n⦗٣٤٣⦘\nقال: \"إذا كان أحدكم مادحا أخاه لا محالة، فليقل: أحسبه، والله حسيبه، ولا أزكي على الله أحدا كذا وكذا\" (^٣).\n_________\n(^١) هو الثوري.\n(^٢) موضع الالتقاء هو خالد الحذاء.\n(^٣) تقدم تخريحه (برقم ١٢٩٨٥).","vol":"22","page":342},{"text":"١٢٩٩٢ - حدثنا محمد بن حيويه، حدثنا يحيى بن يحيى (^١)، حدثنا يزيد بن زريع، عن خالد الحذاء، عن عبد الرحمن بن أبي بكرة، عن أبيه، قال: مدح رجل رجلا، عند النبي ﷺ، فقال: \"ويحك قطعت عنق صاحبك مرارا، إذا كان أحدكم مادحا صاحبه لا محالة، فليقل: أحسب فلانا، واللّه حسيبه، ولا أزكي على الله أحدا، حسبه إن كان يعلم ذاك، كذا وكذا\" (^٢).\n_________\n(^١) النيسابوري -وهو شيخ مسلم في الحديث-، وهو موضع الالتقاء.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب النهي عن المدح إذاكان فيه إفراط ٤/ ٢٢٩٦ رقم ٦٥) قال حدثنا يحيى بن يحيى به.\nفائدة الاستخراج: المتابعة التامة لرواية الإمام مسلم.","vol":"22","page":343},{"text":"١٢٩٩٣ - حدثني أبو الأحوص إسماعيل بن إبراهيم، وبشر بن موسى، قالا: حدثنا محمد بن الصباح الدولابي (^١)، حدثنا إسماعيل بن زكريا، عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، عن أبي موسى، قال:\n\n⦗٣٤٤⦘\nسمع النبي ﷺ رجلا يثني على رجل (^٢) ويطريه (^٣) في المدح، فقال: \"لقد أهلكتم أو قطعتم ظهر الرجل\" (^٤)\n_________\n(^١) موضع الالتقاء هو محمد بن الصباح -وهو شيخ مسلم في هذا الحديث-.\n(^٢) قال الحافظ ابن حجر ﵀:- \"لم أقف على اسمهما صريحًا، ولكن أخرج أحمد والبخاري في الأدب المفرد من حديث محجن بن الأدرع الأسلمي قال: أخذ رسول الله ﷺ بيدي -فذكر حديثًا قال فيه:- فدخل المسجد فإذا رجل يصلي فقال لي: من هذا؟ وفي أخرى له: \"هذا فلان وهو من أحسن أهل المدينة صلاة، أو من أكثر أهل المدينة\" والذي أثنى عليه محجن يشبه أن يكون هو عبد الله ذو النجادين المزني، فقد ذكرت في ترجمته في الصحابة ما يقرب ذلك\".\nانظر: (فتح الباري ١٠/ ٤٩١) وانظر: المسند للإمام أحمد (٤/ ٣٣٨).\n(^٣) الإطراء هو المبالغة في المدح. انظر: (فتح الباري ١٠/ ٤٩١).\n(^٤) أخرجه البخاري في صحيحه (الأدب: باب ما يكره من التمادح ١٠/ ٤١١ رقم ٦٠٦٠).\nومسلم في صحيحه (الزهد: باب النهي عن المدح إذا كان فيه إفراط ٤/ ٢٢٩٧ رقم ٦٧) كلاهما من طريق محمد بن الصباح به.\nفائدة الاستخراج: المتابعة التامة لرواية الإمام مسلم لهذا الحديث.","vol":"22","page":343},{"text":"١٢٩٩٤ - حدثنا الصغاني، حدثنا أبو بكر بن أبي شيبة، قال حدثنا عبد الرحمن بن مهدي (^١)، عن سفيان (^٢) عن حبيب بن أبي ثابت، عن مجاهد (^٣) عن أبي معمر (^٤) عن المقداد، قال: \"أمرنا رسول الله ﷺ، أن نحثي في وجوه المداحين التراب\" (^٥).\n_________\n(^١) موضع الالتقاء هو عبد الرحمن بن مهدي.\n(^٢) الثوري.\n(^٣) ابن جبر المكي.\n(^٤) هو عبد الله بن سخبرة الأزدي.\n(^٥) أخرجه مسلم في صحيحه (الزهد: باب النهي عن المدح إذا كان فيه إفراط ٤/ ٢٢٩٧ =\n\n⦗٣٤٥⦘\n= رقم ٦٨) من طريق ابن أبي شيبة، وابن المثنى، عن ابن مهدي به.\nفائدة الاستخراج: تسمية عبد الرحمن (ابن مهدي)، وحبيب (ابن أبي ثابت) في إسناد المصنف.","vol":"22","page":344},{"text":"١٢٩٩٥ - حدثنا ابن المنادي، حدثنا وهب بن جرير، حدثنا شعبة (^١) عن منصور، عن إبراهيم، عن همام بن الحارث: أنَّ رجلا جعل يمدح رجلا، أو عاملا عند عثمان، فدخل المقداد، فجعل يحثي في وجهه، فقال له عثمان: ما شأنك؟ قال: إنَّ رسول الله ﷺ قال: \"إذا رأيتم المداحين فاحثوا في وجوههم التراب\" (^٢).\n_________\n(^١) موضع الالتقاء هو شعبة.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب النهي عن المدح إذا كان فيه إفراط ٤/ ٢٢٩٧ رقم ٦٩) من طريق محمد بن جعفر، عن شعبة به.","vol":"22","page":345},{"text":"١٢٩٩٦ - حدثنا أبو عوف (^١)، حدثنا الفريابي، قال: حدثنا سفيان (^٢)، عن منصور، عن إبراهيم، عن همام بن الحارث، عن المقداد بن الأسود، قال: \"أمرنا رسول الله ﷺ، أن نحثي فى وجوه المداحين التراب\" (^٣).\n_________\n(^١) هو عبد الرحمن بن مرزوق بن عطية البغدادي أبو عوف البزوري وقد تقدم (ح ٧١٨٦).\nملحوظة: جاء في إتحاف المهرة (٣/ ٤٦٠ رقم ١٧٠٠٤) \"ابن عوف\" فإن كان صوابًا: فهو محمد بن عوف الطائي -وهو من شيوخ المصنف، وأيضا من الرواة عن محمد بن يوسف الفريابي كما في (تهذيب الكمال ٢٧/ ٥٥).\n(^٢) الثوري، وهو موضع الالتقاء.\n(^٣) أخرجه مسلم في صحيحه (الزهد: باب النهي عن المدح إذا كان فيه إفراط ٤/ ٢٢٩٧ رقم ٦٩ مكرر) من طريق ابن مهدي عن الثوري به. =\n\n⦗٣٤٦⦘\n= فائدة الاستخراج:\n- تسمية الصحابي المقداد (ابن الأسود) في إسناد المصنف.\n- ساق المصنف لفظ رواية الثوري عن منصور، بينما ساق الإمام مسلم إسنادها، وأحال على لفظ رواية شعبة.\n- جاء لفظ المصنف لرواية الثوري بصريح الأمر (أمرنا) وجاء لفظ رواية شعبة \"فاحثوا في وجوههم\".\n- جاءت رواية الفريابي عن الثوري -عند المصنف- بالاقتصار على المرفوع دون القصة.","vol":"22","page":345},{"text":"١٢٩٩٧ - حدثنا حمدان بن الجنيد، حدثنا أبو عاصم (^١)، عن سفيان (^٢)، عن منصور، عن إبراهيم، عن همام بن الحارث، عن المقداد، أنَّ رجلا جعل يمدح عثمان في وجهه، فحثا المقداد في وجهه التراب، قال: فجعل عثمان يتقيه بيده، فقال: سمعت رسول الله ﷺ يقول: \"احثوا في وجوه المدّاحين التراب\" (^٣).\n_________\n(^١) هو الضحاك بن مخلد.\n(^٢) الثوري، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة أبي عاصم لرواية ابن مهدي وقد ساق الإمام أحمد في المسند ٦/ ٥) لفظ رواية ابن مهدي - في الرواية عن شعبة- وفيها ذكر القصة.","vol":"22","page":346},{"text":"١٢٩٩٨ - حدثنا ابن أبي رجاء، حدثنا شعيب بن حرب، ح، وحدثنا عثمان بن خرزاذ، حدثنا عفان، قالا: حدثنا صخر بن جويرية (^١)، عن نافع، أنَّ عبد الله بن عمر، حدثه أنَّ رسول الله ﷺ قال:\n\n⦗٣٤٧⦘\n\"أراني في المنام أني أتسوك بسواك، فجذبني رجلان، أحدهما أكبر من الآخر، فناولت السواك الأصغر منهما، فقيل لي: كبر، فدفعته إلى الأكبر\" (^٢).\n_________\n(^١) موضع الالتقاء، هو صخر بن جويرية.\n(^٢) أخرجه البخاري في صحيحه (الوضوء: باب دفع السواك إلى الأكبر ١/ ٤٢٥ رقم ٢٤٦) من طريق عفان، عن صخر به.\nومسلم في صحيحه (الزهد: باب مناولة الأكبر ٤/ ٢٢٩٨ رقم ٧٠) من طريق علي بن نصر الجهضمي، عن صخر به.\nوهو مكرر لما أخرجه مسلم أيضًا في (الرؤيا: باب رؤيا النبي ﷺ ٤/ ١٧٧٩ رقم ١٩).","vol":"22","page":346},{"text":"١٢٩٩٩ - حدثنا أبو داود السجزي، حدثنا هدبة (^١). حدثنا همام (^٢)، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد، عن النبي ﷺ قال: \"لا تكتبوا عني شيئا، فمن كتب عنى شيئا سوى القرآن فليمحه\" (^٣).\nقال أبو داود: وهو منكر، أخطأ فيه همام، هو من قول أبي سعيد (^٤).\n_________\n(^١) ويقال: هداب -ابن خالد بن الأسود القيسي، وهو موضع الالتقاء- وهو شيخ مسلم في هذا الحديث-.\n(^٢) ابن يحيى العوذي.\n(^٣) انظر: التعليق الآتي على ح (١٣٠٠١).\nأخرجه مسلم في صحيحه (الزهد: باب التثبت في الحديث وحكم كتابة العلم ٤/ ٢٢٩٨ رقم ٧٢) قال حدثنا هداب بن خالد به.\nفائدة الاستخراج: الإشارة إلى تعليل رفع الحديث -كما سيأتي-.\n(^٤) نقل هذا القول عن المصنف الإمام المزي (تحفة الأشراف ٣/ ٤٠٨) وهذا الحديث اختلف في رفعه ووقفه: فرواه همام عن زيد بن أسلم به (مرفوعًا). =\n\n⦗٣٤٨⦘\n= [جاء هذا من طرق عديدة عن همام: من طريق هدبة (كما تقدم)، ومن طريق أبي الوليد (عند المصنف كما سيأتي) وإسماعيل بن علية عند أحمد في المسند (٣/ ١٢)، وشعيب بن حرب (عند المصنف كما سيأتي وأحمد في المسند ٣/ ١٢)، ويزيد بن هارون (عند أحمد في المسند ٣/ ٢١)، وعفان بن مسلم (عند المصنف كما سيأتي، وأحمد في المسند ٣/ ٥٦، والنسائي في السنن الكبرى رقم ٥٨١٧) وغيرهم].\nوساق الإمام الخطيب البغدادي، طرقًا عديدة عن همام به مرفوعًا، (تقييد العلم صـ ٢٩ - ٣٢).\nثم قال الخطيب البغدادي ﵀: تفرد همام برواية هذا الحديث، عن زيد بن أسلم، هكذا مرفوعًا -ثم قال- ويقال إن المحفوظ رواية هذا الحديث من قوله غير مرفوع إلى النبي ﷺ ا. هـ (تقييد العلم ص ٣١ - ٣٢).\nوقد توبع همام على رواية الرفع: تابعه:\n١ - سفيان الثوري: أخرج روايته الخطيب في تقييد العلم (ص ٣٢) وابن عدي في الكامل (٥١/ ١٧٧١) وإسناده ضعيف.\n٢ - خارجة بن مصعب: أخرج روايته ابن عدي في الكامل (٣/ ٩٢٦)، وإسناده ضعيف.\n٣ - سفيان بن عيينة: أخرج روايته الترمذي في جامعه (رقم ٢٦٦٥) وإسناده ضعيف.\nورواه عن أبي سعيد موقوفًا: أبو نضرة (أخرج روايته ابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٢٧٢ - ٢٧٣)، وأبي المتوكل الناجى (عند أبي داود في السنن برقم ٣٦٤٨)، كلاهما عن أبي سعيد موقوفًا -بمعناه-.\nورجح أبو داود -كما تقدم- وكذلك البخاري وغيره الوقف كما قال الحافظ ابن حجر في الفتح (١/ ٢٥١).","vol":"22","page":347},{"text":"١٣٠٠٠ - حدثنا الصومعي (^١)، حدثنا أبو الوليد (^٢)، حدثنا همام (^٣)، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، أنَّ رسول الله ﷺ قال: \"لا تكتبوا عني شيئا، ومن كتب عني شيئا سوى القرآن فليمحه، وحدثوا عن بني إسرائيل ولا حرج، ومن كذب علي -قال همام: أحسبه قال: متعمدا- فليتبوأ مقعده من النار\" (^٤).\n_________\n(^١) هو: محمد بن أبي خالد أبو بكر الطبري.\n(^٢) هشام بن عبد الملك الطيالسى.\n(^٣) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٤) تقدم تخريجه في الحديث السابق.","vol":"22","page":349},{"text":"١٣٠٠١ - حدثنا حميد (^١) [¬*]، حدثنا موسى بن أيوب، حدثنا شعيب بن حرب، حدثنا همام (^٢)، بإسناده إلى قوله: \"فليمحه\" (^٣).\n_________\n(^١) حميد بن عياش الرملي، المكتب، أبو الحسن.\n(^٢) ابن يحيى العوذي، وهو موضع الالتقاء.\n(^٣) تقدم تخريجه (برقم ١٢٩٩٩).\nملحوظة: جاء قوله \"فليمحه\" هنا على الصواب، وكذلك في الحديث الآتي، وكذلك في صحيح مسلم، وجاء في الحديثين السابقين \"فليمحاه\" وهو خطأ، لما يدل عليه قوله ﵀ هنا إلى قوله: \"فليمحه\".\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في النسخة الخطية الجزائرية (٦/ ق ١٣٥/ أ) وإتحاف المهرة (٥٤٨٣)، ولعله: أبو حميد وهو العَوْهِي الأزدي الحمصي، وهو غير أبي حميد المصيصي، وانظر حاشية حديث (٢٨٩٢) بتعليقنا، ولم يذكر في مشايخ أبي عوانة من اسمه حميد إلا حميد بن عياش كما في (٤٠٥٦، ٧٠٥٧، ٧٥٢٣، ٩٠٩٧، ٩١٠٣، ١٠٥٣٩، ١٠٥٧٩)، وليس ممن يروي عن موسى بن أيوب، وقد ترجم محققو المسند لحميد في الموضع به (حميد بن عياش الرملي المكتب، أبو الحسن)، وأبو حميد العوهي يروي عن موسى بن أيوب كما في (١٠١٦٣)، وأبو عوانة يروي عن أبي حميد العوهي في الأحاديث التالية (٢٢٣، ٨٧٩، ٢٦٤٢، ٤٣٧٥، ٤٥١٢، ٤٨٩٦، ٥١٦٢، ٥٨٠١، ٦٢٩٧، ٦٩٦٥، ٧٤٨٠، ٨٠٢٦، ٩٠٢٩، ٩٢٧٢، ٩٤٥٦، ١٠١٢٨، ١٠١٦٣، ١٠١٨٨، ١٠١٨٩، ١٠٤٩٩، ١١٢٢٦، ١١٤٥٦، ١٢٥١٧، ١٢٨١١)، والعوهي ضبطه محققو المسند بفتح العين المهملة والواو نسبة إلى \"العَوَه\" في أكثر من موضع (٢٢٣ والهامش، ٢٦٤٢ والهامش، ٩٠٢٩ هامش، ٩٢٧٢ والهامش، ٩٤٥٦، ١٢٥١٧ والهامش) وهو خطأ، وجعلوه بسكون الواو في مواضع (٦٢٩٧، ٧٤٨٠، ٨٠٢٦، ١٠١٨٨، ١١٢٢٦ هامش)، وهو الصواب، كما نص على ذلك السمعاني في الأنساب (٩/ ٤٠٩) فقال: بفتح العين المهملة وسكون الواو وكسر الهاء، هذه النسبة إلى العوه … والمشهور بهذه النسبة أبو حميد أحمد بن محمد بن سيار الحمصي العوهى. وانظر: توضيح المشتبه لابن ناصر الدين (٦/ ٣٩٣).","vol":"22","page":349},{"text":"١٣٠٠٢ - حدثنا الصغاني، حدثنا عفان، حدثنا همام (^١)، حدثنا زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد، عن النبي ﷺ قال: \"لا تكتبوا عنى شيئا غير القرآن، فمن كتب عنى شيئا غير القرآن\n\n⦗٣٥٠⦘\nفليمحه\"، وقال: \"حدثوا عن بني إسرائيل ولا حرج، وحدثوا عني، ولا تكذبوا عليّ، ومن كذب عليّ\" -قال همام: أحسبه قال: متعمدا- \"فليتبوأ مقعده من النار\" (^٢).\n_________\n(^١) ابن يحيى، وهو موضع الالتقاء.\n(^٢) تقدم تخريجه برقم (١٢٩٩٩).","vol":"22","page":349},{"text":"١٣٠٠٣ - حدثنا فهد بن سليمان (^١)، حدثنا أحمد بن يونس، حدثنا أبو بكر بن عياش، عن مبشر (^٢)، عن ابن شهاب (^٣)، عن سالم بن عبد الله، عن أبي هريرة، قال: قال النبي ﷺ أو قال: سمعت رسول الله ﷺ يقول: \"كل أمتي معافى، ومبتلى، إلا المجاهرين، ومن الإجهار (^٤) أَنْ\n\n⦗٣٥١⦘\nيعمل الرجل بالليل، فيستره الله عليه، ثم يصبح فيحدث به الناس\" (^٥).\n_________\n(^١) الدلال النخاس البزار -تقدم-[تنبيه: وقع في إتحاف المهرة (١٤/ ٦٤٣) محمد بن سليمان وهو خطأ].\n(^٢) لعله ابن إسماعيل الحلبي -وقد تقدم-، ولم أستطع الجزم به، لأني لم أقف عليه في الرواة عن الزهري، ولا في شيوخ أبي بكر بن عياش.\n(^٣) الزهري، وهو موضع الالتقاء.\n(^٤) بالهمزة في أوله -وهكذا أيضًا جاء هذا اللفظ في جميع نسخ صحيح مسلم-، ووقع في بعضها: \"جهار\" بدون الهمز، ووقع في رواية البخاري: \"من المجاهرة\"، كل واحد من هذه الألفاظ صحيح، لأنه أجهر وجهر وجاهر بمعنى واحد.\nوجاء في رواية زهير -شيخ مسلم- \"وإن من الهجار\" وهو من الهُجر بضم الهاء بمعنى الفحش والخنا.\nوجاء في بعض روايات البخاري \"وإن من المجانة\"، وأنكرها ابن بطال وزعم أنه تصحيف، وتعقبه ابن حجر: بأن هذا اللفظ تفيد معنىً زائدًا، وهو أن الذي يجاهر بالمعصية يكون من جملة المجان، والمجانة مذمومة شرعًا.=\n\n⦗٣٥١⦘\n= (انظر: شرح صحيح مسلم للنووي ١٨/ ١٦١، فتح الباري ١٠/ ٥٠٢، تكملة فتح الملهم ٦/ ٣٧٩).\n(^٥) أخرجه البخاري في صحيحه (الأدب: باب ستر المؤمن على نفسه ١٠/ ٥٠١ رقم ٦٠٦٩)، ومسلم في صحيحه (الزهد: باب النهي عن هتك الإنسان ستر نفسه ٤/ ٢٢٩١ رقم ٥٢)، كلاهما من طريق ابن أخي ابن شهاب، عن ابن شهاب به.","vol":"22","page":350},{"text":"١٣٠٠٤ - حدثنا الأحمسي، حدثنا أبو أسامة، حدثني عبد الله بن المبارك، عن معمر (^١)، عن الزهري، عن عروة، عن عائشة، قالت: قال النبي ﷺ: \"خلقت الملائكة من نور، وخلق الجان (^٢) من مارج (^٣) من نار، وخلق آدم مما وُصف لكم\" (^٤).\n_________\n(^١) ابن راشد، وهو موضع الالتقاء.\n(^٢) أي الجن. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٦٧).\n(^٣) اللهب المختلط بسواد النار. انظر: (المصدر السابق).\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب في أحاديث متفرقة ٤/ ٢٢٩٤ رقم ٦٠) من طريق عبد الرزاق، عن معمر به.","vol":"22","page":351},{"text":"١٣٠٠٥ - حدثنا أبو جعفر بن الجنيد الدقاق، والعوقي (^١) [¬*]، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^٢)، عن ابن أخي ابن شهاب، عن عمه،\n\n⦗٣٥٢⦘\nقال: قال سالم بن عبد الله: سمعت أبا هريرة يقول: سمعت رسول الله ﷺ يقول: \"كل أمتي معافى، إلا المجاهرين، وإن من الإجهار أن يعمل العبد بالليل عملا، ثم يصبح وهو يستره ربه، فيقول: يا فلان عملت البارحة كذا وكذا، وقد بات يستره ربه، فيبيت يستره ربه، ويصبح يكشف ستر الله عنه\" (^٣).\n_________\n(^١) هو محمد بن سنان -وقد تقدم- وجاء في إتحاف المهرة (١٤/ ٦٤٣): العوفي -بالفاء- وهو خطأ [¬*].\n(^٢) موضع الالتقاء، هو يعقوب بن إبراهيم بن سعد.\n(^٣) تقدم تخريجه برقم (١٣٠٠٣).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة والنسخة الجزائرية [٦/ ق ١٣٥/ أ]: (والعوقي)، وصوابه: (والعوفي) كما في إتحاف المهرة (١٨٣٩٥)، وما جزم به محققو الكتاب خطأ ظاهر، والعوفي هو أبو جعفر محمد بن سعد بن الحسن البغدادي، والحديث أخرجه البيهقي في السنن الكبرى (١٧٥٩٩) والسنن الصغير (٢٧٢٨) وشعب الإيمان (٩٢٢٥) وابن عساكر في تاريخ دمشق (٥٤/ ٣٠) من طريق محمد بن سعد العوفي، به، بنحوه. ومحمد بن سنان العوقي الذي أشار إليه محققو الكتاب ليس من شيوخ أبي عوانة، وإنما روى عنه بواسطة (عثمان بن عبد الله بن محمد بن خرزاذ) كما في الحديث التالي (٨٤٨١)، وأبو عوانة يروي عن اثنين آخرين اسمهما: محمد بن سنان، الأول: ابن سرح التنوخي الحمصي القاضي، والثاني: ابن يزيد بن الذيال الأموي البصري القزاز، والله المستعان وحده.","vol":"22","page":351},{"text":"١٣٠٠٦ - حدثنا محمد بن العباس الكابلي (^١)، والمعمري (^٢)، قالا: حدثنا عبد العزيز الأويسي (^٣)، حدثنا إبراهيم بن سعد، عن ابن أخي ابن شهاب (^٤) بإسناده مثله (^٥).\n_________\n(^١) لم أقف عليه.\n(^٢) هو الحسن بن على بن شبيب؛ وجاء في إتحاف المهرة (١٤/ ٦٤٣) العمري وهو خطأ.\n(^٣) هو عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس. (تهذيب الكمال ١٨/ ١٦٠).\n(^٤) هو محمد بن عبد الله بن مسلم، وهو موضع الالتقاء.\n(^٥) تقدم تخريجه برقم (١٣٠٠٣).\nفائده الاستخراج: موافقة إبراهيم بن سعد الزهري لإبنه يعقوب في الرواية عن ابن أخي الزهري.","vol":"22","page":352},{"text":"١٣٠٠٧ - حدثنا محمد بن عبد الملك الواسطي، حدثنا يزيد بن هارون، حدثنا سليمان التيمي (^١)، عن أنس قال: عطس رجلان عند النبي ﷺ فشمت (^٢) -أو قال: سمت- أحدهما\n\n⦗٣٥٣⦘\nولم يشمت الآخر، فقيل يا رسول الله عطس عندك رجلان فشمت أحدهما ولم تشمت الآخر، فقال: \"إن هذا حمد الله، وإن هذا لم يحمد الله\" (^٣).\n_________\n(^١) موضع الالتقاء هو سليمان التيمي.\n(^٢) بالشين المعجمة، ويقال: بالسين المهملة (سمت): قال أبو عبيد التشميت بالمعجمة أعلى أكثر. =\n\n⦗٣٥٣⦘\n= قال ابن العربي:- تكلم أهل اللغة على اشتقاق اللفظين، ولم يبينوا المعنى وهو بديع، وذلك إن العاطس ينحل كل عضو في رأسه وما يتصل به من العنق ونحوه، فكأنه إذا قيل له رحمك الله، كان معناه أعطاه الله رحمة يرجع بها بذلك العضو إلى حالة قبل العطاس، ويقيم على حاله من غير تغيير، فإن كان التسميت بالمهملة فمعناه رجع كل عضو إلى سمته الذي كان عليه، وإن كان بالمعجمة فمعناه: صان الله شوامته: أي قوائمه التي بها قوام بدنه عن خروجها عن الاعتدال ا. هـ.\nانظر: عارضة الأحوذي (١٠/ ٢٠٦ - ٢٠٧)، فتح الباري (١٠/ ٦١٧).\n(^٣) أخرجه البخاري في صحيحه (الأدب: باب الحمد للعاطس ١٠/ ٦١٥ رقم ٦٢٢١) من طريق الثوري، عن سليمان التيمي به.\nومسلم في صحيحه (الزهد: باب تشميت العاطس ٤/ ٢٢٩٢ رقم ٥٣) من طريق حفص بن غياث، عن سليمان به.","vol":"22","page":352},{"text":"١٣٠٠٨ - حدثنا علي بن سهل البزاز، حدثنا أبو النضر، حدثنا شعبة، عن سليمان التيمي (^١)، سمعت أنس بن مالك، يقول: \"عطس رجلان عند النبيّ ﷺ \"، وذكر نحوه (^٢).\n_________\n(^١) موضع الالتقاء هو سليمان التيمي.\n(^٢) تقدم تخريجه في الحديث السابق.","vol":"22","page":353},{"text":"١٣٠٠٩ - حدثنا علي بن سهل، حدثنا محمد بن سابق، حدثنا مالك بن مغول، عن سليمان التيمي (^١) عن أنس بن مالك، قال: عطس عند النبي ﷺ رجلان، فشمت -وربما قال: فسمت- على أحدهما ولم يشمت الآخر، فقالوا: يا رسول الله سمت على هذا ولم تشمت على هذا، فقال: \"إن هذا حمد الله، وإن هذا لم يحمد الله\" (^٢).\n_________\n(^١) موضع الالتقاء هو سليمان التيمى.\n(^٢) تقدم تخريجه (رقم ١٣٠٠٧).","vol":"22","page":354},{"text":"١٣٠١٠ - حدثنا يزيد بن سنان، حدثنا أبو عاصم (^١)، عن عكرمة ابن عمار (^٢)، عن إياس بن سلمة، عن أبيه (^٣)، أنَّ رجلًا عطس عند النبي ﷺ فشمته، ثم عطس فقال: \"صاحبكم مزكوم\" (^٤).\n_________\n(^١) الضحاك بن مخلد.\n(^٢) موضع الالتقاء، هو عكرمة بن عمار.\n(^٣) هو سلمة بن الأكوع -كما جاء التصريح به في صحيح مسلم-.\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب تشميت العاطس ٤/ ٢٢٩٢ رقم ٥٥) من طريق وكيع، وهاشم بن القاسم كلاهما، عن عكرمة بن عمار به.","vol":"22","page":354},{"text":"١٣٠١١ - حدثنا أبو أمية، حدثنا أبو الوليد (^١)، حدثنا عكرمة بن عمار (^٢)، عن إياس بن سلمة، عن أبيه، قال: كنت عند النبي ﷺ قاعدا فعطس رجل، فقال له النبي ﷺ \"يرحمك الله\" ثم عطس أخرى، فقال النبي ﷺ: \"الرجل مزكوم\" (^٣).\n_________\n(^١) الطيالسى.\n(^٢) موضع الالتقاء، هو عكرمة بن عمار.\n(^٣) تقدم تخريجه في الحديث السابق. =\n\n⦗٣٥٥⦘\n= تنبيه:- ساق المصنف ﵀ الروايات لحديث سلمة ﵁، التي تدل على أن النبيّ ﷺ شمت العاطس في الأولى ثم قال له في الثانية \"مزكوم\"، قال الحافظ ابن حجر معناه -وكذلك جاءت الرواية في صحيح مسلم، ومستخرج أبي نعيم، وأبي عوانة، والنسائي، وابن ماجه، والدارمى، وأحمد، وابن أبي شيبة، وابن السني، وأبي نعيم في عمل اليوم والليلة، وابن حبان في صحيحه، والبيهقى في الشعب، كلهم من رواية عكرمة بن عمار، عن إياس بن سلمة، عن أبيه، وليس عند أحد منهم إعادة \"يرحمك الله\" في الحديث، ثم ساق الحافظ ابن حجر بعض الروايات أنه شمته في الثانية ثم قال: وهذا اختلاف شديد في لفظ الحديث لكن الأكثر على ترك التشميت بعد الأولى. أ. هـ. (فتح الباري ١٠/ ٦٢٠).","vol":"22","page":354},{"text":"١٣٠١٢ - حدثنا محمد بن يحيى، حدثنا سعيد بن أبي مريم، أخبرنا محمد بن جعفر، أخبرني العلاء (^١)، ح\n_________\n(^١) ابن عبد الرحمن الحُرقي، وهو موضع الالتقاء في الإسنادين.","vol":"22","page":355},{"text":"١٣٠١٣ - وحدثنا الزعفراني، حدثنا روح، حدثنا ابن جريج، عن العلاء، عن أبيه، عن أبي هريرة، قال: قال رسول الله ﷺ: \"التثاؤبُ (^١) مِنَ الشيطان، فأيكم ما تثاوب فليكظم (^٢) ما استطاع\" (^٣).\n_________\n(^١) التثاوُب:-مهموز- وتثائب: إذا أصابه كسل وفترة، ثم استعير للفعل المخصوص الذي يفتح فيه المرء فمه لإدخال الهواء أو إخراجه.\n(انظر: القاموس ص ٧٩)، شرح صحيح مسلم للنووي (١٨/ ١٦٤)، تكملة فتح الملهم (٦/ ٣٨٢).\n(^٢) الكظم: هو الإمساك، (انظر: شرح صحيح مسلم للنووي ١٨/ ١٦٦)، وجاء في حديث أبي سعيد (في صحيح مسلم كتاب الزهد رقم ٥٧) \"فليمسك بيده على فيه فإن الشيطان يدخل\".\n(^٣) أخرجه البخاري في صحيحه (الأدب: باب ما يستحب من العطاس ويكره من التثاؤب ١٠/ ٦٢٢ رقم ٦٢٢٣) من طريق سعيد المقبري، عن أبيه، عن أبي هريرة. =\n\n⦗٣٥٦⦘\n= ومسلم في صحيحه (الزهد: باب تشميت العاطس وكراهة التثاؤب ٤/ ٢٢٩٢ رقم ٥٦) من طريق إسماعيل بن جعفر، عن العلاء به.","vol":"22","page":355},{"text":"١٣٠١٤ - حدثنا أبو أمية، حدثنا عبيد الله بن موسى، حدثنا سفيان (^١)، عن سهيل بن أبي صالح، عن ابن (^٢) أبي سعيد الخدري، عن أبي سعيد، قال: قال رسول الله ﷺ: \"إذا تثاوب أحدكم فليضع يده على فيه، فإن الشيطان يدخل فمه\" (^٣).\n_________\n(^١) الثوري، وهو موضع الالتقاء.\n(^٢) جاءت تسميته في رواية عبد العزيز الدراوردي (في صحيح مسلم- الزهد: رقم ٥٨): عبد الرحمن بن أبي سعيد.\n(^٣) أخرجه مسلم في صحيحه (الزهد: باب تشميت العاطس وكراهة التثاؤب ٤/ ٢٢٩٣ رقم ٥٩) من طريق وكيع، عن سفيان به.\nفوائد الاستخراج:\n- جاء لفظ رواية المصنف على وجه الإطلاق، وجاءت رواية مسلم بتقييد ذلك في الصلاة.\n- زيادة \"فمه\" في آخر الحديث، وليست في رواية مسلم.","vol":"22","page":356},{"text":"١٣٠١٥ - وحدثنا هلال (^١)، حدثنا حسين بن عياش، حدثنا زهير، ح؛ وحدثنا ابن المنادي، حدثنا يونس بن محمد، حدثنا أبو خيثمة زهير، حدثنا سهيل (^٢)، عن ابن أبي سعيد الخدري، عن أبيه، قال: قال رسول الله ﷺ: \"إذا تثاوب أحدكم، فليمسك يده على\n\n⦗٣٥٧⦘\nفيه، فإن الشيطان يدخل\" (^٣). ووضع سهيل يده اليمنى على فيه.\n_________\n(^١) ابن العلاء.\n(^٢) ابن أبي صالح وهو موضع الالتقاء.\n(^٣) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: تفسير الراوي للحديث -في بيان صفة وضع اليد على الفم- وهي اليد اليمنى.\nوانظر في بيان ذلك: فتح الباري (١٠/ ٦٢٨) غذاء الألباب شرح منظومة الآداب للسفاريني (١/ ٤٥٢).","vol":"22","page":356},{"text":"١٣٠١٦ - حدثنا الغزي، وأبو أمية، قالا: حدثنا قبيصة، حدثنا سفيان (^١)، عن خالد الحذاء (^٢)، عن ابن سيرين، عن أبي هريرة، قال: قال رسول الله ﷺ: \"إن أمة من بنى إسرائيل فقدت، فلا يدرى ما صنعت، فأخشى أن تكون الفأر\"، زاد أبو أمية: \"وذاك أنها إذا وجدت ألبان الغنم تشربه وإذا وجدت ألبان الإبل لم تشربه\"، فقال أبو هريرة: فحدثت به كعبا، فقال: آنت سمعته من محمد ﷺ ثلاثا؟ قلت: نعم (^٣).\n_________\n(^١) الثوري.\n(^٢) موضع الالتقاء هو خالد الحذاء.\n(^٣) أخرجه البخاري في صحيحه (بدء الخلق: باب خير مال المسلم غنم يتبع بها شغف الجبال ٦/ ٤٠٣ رقم ٣٣٠٥) من طريق وهيب، عن خالد به.\nومسلم في صحيحه (الزهد: باب في الفأر وأنه مسخ ٤/ ٢٢٩٤ رقم ٦١) من طريق عبد الوهاب، عن خالد به.\nفائدة الاستخراج: تسمية خالد في الإسناد (الحذاء) في إسناد المصنف.","vol":"22","page":357},{"text":"١٣٠١٧ - حدثنا الصغاني، حدثنا عبد الله بن بكر السهمى، حدثنا هشام بن حسان (^١)، عن محمد بن سيرين، عن أبي هريرة قال: إنَّ الفأر مما مسخ، وآية ذلك أنَّه يوضع له لبن اللقاح، فلا يصيب منه، ويوضع له لبن الغنم، فيصيب منه، قال له كعب: أسمعت هذا من رسول الله ﷺ قال: أفنزلت علي التوراة؟ (^٢) رواه أبو أسامة عن هشام بمثله (^٣).\n_________\n(^١) موضع الالتقاء هو هشام بن حسان.\n(^٢) أخرجه مسلم في صحيحه (الزهد: باب في الفأر وأنه مسخ ٤/ ٢٢٩٤ رقم ٦٢) قال حدثنا أبو كريب، حدثنا أبو أسامة، عن هشام به.\nوتقدم تخريج البخاري للحديث (انظر تخريج حديث رقم ١٣٠١٦).\n(^٣) هذا التعليق جاء موصولًا في صحيح مسلم -كما تقدم-.","vol":"22","page":358},{"text":"١٣٠١٨ - حدثنا يزيد بن سنان، حدثنا موسى بن إسماعيل، حدثنا حماد بن سلمة (^١)، ح\nوحدثنا أبو قلابة، حدثنا هدبة بن خالد (^٢)، حدثنا حماد بن سلمة، أخبرنا ثابت البناني، عن عبد الرحمن بن أبي ليلى، عن صهيب أنَّ رسول الله ﷺ قال: \"كان فيمن كان قبلكم ملك، وله ساحر (^٣)، فلما\n\n⦗٣٥٩⦘\nكبر الساحر قال للملك إنى قد كبرت سني ودنا أجلى، فادفع إلي غلامًا أعلمه السحر، فدفع إليه غلاما فعلمه، فكان بين الساحر وبين الملك راهب (^٤)، فأتى الغلام على الراهب، فسمع كلامه فأعجبه، نحوه وكلامه، فكان إذا أتى الساحر جلس عند الراهب وقعد إليه، فإذا أتى الساحر ضربه، وقال له: ما حبسك؟ وكان إذا أتى أهله جلس عند الراهب، ضربه أهله، وقالوا: ما حبسك؟ فشكى ذلك إلى الراهب، فقال: إذا أراد الساحر أن يضربك فقل: حبسنى أهلي، وإذا أراد أهلك أن يضربوك فقل: حبسني الساحر، فبينما هو كذلك إذ أتى ذات يوم على دابة عظيمة فظيعة (^٥)، قد حبست الناس، فلا يستطيعون أن يجوزوا، فقال: اليوم أعلم الساحر أحبّ إلى الله ﷿ أم الراهب، فأخذ حجرا، فقال: اللهم إن كان أمر الراهب أحب إليك وأرضى لك من أمر الساحر فاقتل هذه الدابة، حتى يمضي الناس، فرماها فقتلها، ومضى الناس، فأتى الراهب فأخبره، فقال له الراهب: أي بنى أنت اليوم أفضل مني، وإنك ستبتلى، فإن\n\n⦗٣٦٠⦘\nابتليت فلا تدل علي، قال: وكان الغلام يبرئ الأكمه (^٦) والأبرص، وسائر الأدوية، وكان للملك جليس، فعمي فسمع به، فأتى الغلام وأتاه بهدايا، فقال: اشفنى ولك ما هاهنا أجمع، فقال: إني لا أشفي أحدا، ما يشفي إلا الله، فإن آمنت بالله دعوت الله فشفاك، فآمن فدعا الله ﷿ فشفاه، فأتى الملك فجلس إليه نحوًا مما كان يجلس، فقال له الملك: من رد عليك بصرك؟ قال: ربي، قال: أنا، قال: لا، ولكن ربي وربك الله، قال: وإنَّ لك ربا غيري؟، فأخذه بالعذاب فلم يزل يعذبه حتى دل على الغلام، فأتي بالغلام، فأخذه بالعذاب، حتى دل على الراهب، فأتي به، فقال الملك للراهب: ارجع عن دينك، فأبى، فوضع المنشار (^٧) في مفرق رأسه حتى وقع شقاه إلى الأرض، ثم قال للأعمى: ارجع عن دينك، فأبى، ففعل به مثل ذلك، فقال للغلام: ارجع عن دينك، فأبى، فبعث به مع نفر إلى جبل، فقال: إذا بلغتم إلى ذروته (^٨)، فإن وجع عن دينه، وإلا فدهدهوه (^٩) منه، فلما بلغ ذروته قال: اللهم اكفنيهم بما شئت، فرجف بهم فدُهْدِهوا\n\n⦗٣٦١⦘\nأجمعون، وجاء الغلام يتملس (^١٠) حتى دخل على الملك، فقال له: ما فعل أصحابك؟ قال: فقال: كفانيهم الله ﷿، فبعث به مع نفر في قرقور (^١١)، فقال: لججوا (^١٢) به البحر، فإن رجع عن دينه وإلا فغرقوه، فلججوا في البحر، فقال: اللهم اكفنيهم بما شئت، فانقلبت بهم السفينة فغرقوا أجمعون، وجاء الغلام يتملس حتى دخل على الملك، فقال: ما فعل أصحابك؟ فقال: كفانيهم الله ﷿، ثم قال: إنك لست بقاتلي حتى تفعل ما آمرك به، فإن فعلت ما أقول لك قتلتني، وإلا فإنك لن تستطيع قتلي، قال: أجمع الناس في صعيد (^١٣) واحد، ثم اصلبني، ثم خذ سهما من كنانتى، فقل: باسم الله رب الغلام، ثم ارمني، فإنك إذا فعلت ذلك قتلتني، ففعل ذلك، ووضع السهم في كبد قوسه (^١٤)، ثم قال: باسم الله، رب الغلام، ثم رماه فوقع السهم في صدغه (^١٥)، فوضع الغلام يده على موضع السهم،\n\n⦗٣٦٢⦘\nومات الغلام، فقال الناس: آمنا برب الغلام، آمنا برب الغلام، -ثلاثا - فقيل للملك: أرأيت ما كنت تحذر، فقد نزل بك، قد آمن الناس كلهم، فأمر بأفواه السكك (^١٦)، فخدت فيه الخدود (^١٧)، وأضرمت (^١٨) فيه النيران، وقال: من رجع عن دينه فدعوه وإلا فأقحموه (^١٩) فيها، فجعلوا يتقادعون (^٢٠) فيها، فجاءت امرأة بابن لها رضيع فكأنها تقاعست (^٢١) عن الدخول في النار، فقال: يا أمه اصبري فإنك على الحق فاقتحمت (^٢٢) \". -هذا لفظ يزيد بن سنان-.\n_________\n(^١) موضع الالتقاء في الإسناد الأول: هو حماد بن سلمة.\n(^٢) موضع الالتقاء في الإسناد الثاني، هو هدبة (ويقال: هداب) بن خالد.\n(^٣) الساحر: هو الذي يتعاطى السحر، والسحر تعريفه كما قال ابن قدامة رحمه الده: هو عقد ورقى وكلام يتكلم به أو يكتبه -أو يعمل شيئًا يؤثر في بدن المسحور أو قلبه أو عقله من غير مباشر له وله حقيقة، فمنه ما يقتل ومنه ما يمرض وما يأخذ الرجل عن =\n\n⦗٣٥٩⦘\n= امرأته فيمنعه وطأها، ومنه ما يفرق بين المرء وزوجه، وما يبغض أحدهما الآخر أو يحبب بين الاثنين. المغنى (٩/ ٣٤) وانظر: (المطبع ص ٣٥٨).\n(^٤) الراهب: الذي يعتزل للعبادة، ويترك ملاذ الدنيا، ويزهد فيها، ويعتزل أهلها. (انظر: النهاية ٢/ ٢٨٠، مختار الصحاح صـ ٢٥٩).\n(^٥) الفظيع: الشديد الشنيع الذي جاوز المقدار. انظر: (النهاية ٣/ ٤٥٩، مختار الصحاح صـ ٥٠٧).\n(^٦) الذي يولد أعمى. انظر: (مختار الصحاح ص ٥٧٩).\n(^٧) هي آلة يقطع بها الخشب. انظر: (تكملة فتح الملهم ٦/ ٣٩٧).\n(^٨) أي أعلاه. انظر: (مختار الصحاح ص ٢٢٢).\n(^٩) أي دحرجوه. (كما في القاموس صـ ١٦٠٨)، وجاء بيان ذلك في رواية مسلم: فاطرحوه.\n(^١٠) الملس: الخفة والإسراع، وقد أملس في سيره إذا أسرع. انظر: (النهاية ص ٤/ ٣٥٦)، (وانظر: القاموس ص ٧٤٢).\n(^١١) القرقور: سفينة صغيرة. انظر: (تكملة فتح الملهم ٦/ ٣٩٧).\n(^١٢) لجة البحر: أي معظمه، انظر: (النهاية ٤/ ٢٣٣، القاموس ص ٢٦٠)، وجاء في صحيح مسلم \"فتوسطوا به البحر\".\n(^١٣) المراد بالصعيد هنا الأرض البارزة. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٧٩).\n(^١٤) أي مقبضها عند الرمي. (المصدر).\n(^١٥) الصدغ: هو ما بين العين والأذن. انظر: (مختار الصحاح ص ٣٥٩).\n(^١٦) أي الطرق. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٠).\n(^١٧) الأخدود: هو الشق العظيم في الأرض. انظر: (المصدر السابق).\n(^١٨) أي أشعلت. انظر: (مختار الصحاح ص ٣٨٠).\n(^١٩) أي اطرحوه كرهًا. انظر: (شرح صحيح مسلم ١٨/ ١٨٠).\n(^٢٠) التقادع: التهافت والتتابع في الشئ. انظر: (مختار الصحاح ص ٥٣٤).\n(^٢١) أي توقفت ولزمت موضعها، وكرهت الدخول في النار. (شرح مسلم للنووي ١٨/ ١٨٠).\n(^٢٢) أخرجه مسلم في صحيحه (الزهد: باب قصة أصحاب الأخدود ٤/ ٢٢٩٩ رقم ٧٣) قال حدثنا هداب بن خالد، حدثنا حماد بن سلمة به.\nفائدة الاستخراج: المتابعة التامة لرواية الإمام مسلم.","vol":"22","page":358},{"text":"١٣٠١٩ - حدثنا يزيد بن سنان، حدثنا موسى بن إسماعيل، حدثنا سليمان بن المغيرة، عن ثابت (^١)، عن ابن أبي ليلى، عن صهيب بنحوه. قال:\n\n⦗٣٦٣⦘\nفوجد الغلام في عهد عمر، وهو واضع يده على صدغه، فكتب عمر: أن اغسلوه كفنوه وواروه، فكانوا يمدون يده فإذا تركوها عادت (^٢).\n_________\n(^١) البناني وهو موضع الالتقاء.\n(^٢) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج:\n- متابعة سليمان بن المغيرة لحماد بن سلمة في الرواية عن ثابت.\n- الزيادة الموقوفة في آخر الحديث، وإسنادها صحيح، وقد أخرج هذه الزيادة عبد الرزاق في المصنف (٥/ ٤٢٠ - ٤٢٣)، - ومن طريقه الترمذي في جامعه (التفسير: من سورة البروج ٥/ ٤٠٧ - ٤٠٩ رقم ٣٣٤٠) - من طريق معمر، عن ثابت به.\nوكذلك جاءت هذه الزيادة -بنحوها- عند ابن إسحاق في السيرة (سيرة ابن هشام ١/ ٣٦) قال حدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم به.","vol":"22","page":362},{"text":"١٣٠٢٠ - حدثنا أبو أمية، والحارث بن أسامة قالا: حدثنا يعقوب بن محمد الزهري، حدثنا حاتم بن إسماعيل (^١)، حدثنا يعقوب بن مجاهد أبو حزرة، عن عبادة بن الوليد بن عبادة بن الصامت، قال: حدثنا جابر بن عبد الله، قال: سرنا مع رسول الله ﷺ في غزوة بطن بواط (^٢)، وهو يطلب المجدي بن عمرو الجهني، فكان الناضح (^٣) منا يعتقبه (^٤)\n\n⦗٣٦٤⦘\nالخمسة والستة والسبعة، فدارت عقبة رجل من الأنصار على ناضح له، فأناخه فركبه، ثم بعثه فتلدن (^٥) عليه بعض التلدن، فقال: شأ (^٦) لعنك الله، فقال رسول الله ﷺ: \"من هذا اللاعن بعيره؟ \" قال: أنا، يا رسول الله قال: \"انزل عنه، لا تصحبنا بملعون، ولا تدعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعوا على أموالكم، ولا تدعوا على خدمكم، لا توافقوا من الله ساعة يُسأل فيها عطاء، فيستجيب لكم\" قال جابر: فسرنا حتى إذاكانت عشيشية (^٧) وفى دنونا من ماء من مياه العرب، قال رسول الله ﷺ: \"من رجل يتقدمنا فيمدر (^٨) لنا الحوض، ويشرب ويسقيناه؟ \"، قال جابر: فقلت: هذا رجل يا رسول الله، فقال رسول الله ﷺ: \"من رجل مع جابر\"، فقام إليه جبار بن صخر، قال: فأتينا الحوض، فنزعنا منه سجلا (^٩) أو سجلين، ثم مدرناه، فانزعناه (^١٠) حتى أفهقناه (^١١)، -يعني\n\n⦗٣٦٥⦘\nفاض -فكان أول طالع طلع علينا رسول الله ﷺ، فقال: \"أتأذنان؟ \" قلنا: نعم، يا رسول الله فأشرع فيه ناقته فشربت، ثم شنق (^١٢) لها فشجت (^١٣) وبالت، ثم عدل بها فأناخها، ثم جاء إلى الحو فتوضأ منه، فقمت إلى متوضئه، فتوضأت منه، وذهب جبار بن صخر يقضى حاجته، وقام رسول الله ﷺ يصلي، وكان علي بردة، فذهبت لأخالفها بين طرفيها فلم تبلغ، أو كانت لها ذباذب (^١٤) فنكستها (^١٥)، فخالفت بين طرفيها، وتواقصت (^١٦) عليها، ثم جئت حتى قمت على يسار رسول الله ﷺ، فأخذني بيده فأدارني (^١٧) حتى أقامني على يمينه، وجاء جبار بن صخر، فقام على يساره، فدفعنا بيده جميعا حتى جعلنا من ورائه، وجعل رسول الله ﷺ يرمقني (^١٨) ولا أشعر، ففطنت له فأشار إلى -يعني أن شدها على حقويك- فلما فرغ، قال: \"يا جابر\" قلت: لبيك،\n\n⦗٣٦٦⦘\nيا رسول الله قال: \"إذا كان بك سعة فخالف بين طرفيها، وإذا كان بك ضيقا فشد على حقويك (^١٩) \".\nقال جابر: فسرنا معه، وكان قوت كل رجل منا تمرة، يأخذها فيلوكها، ثم يصرها في ثوبه، فأقسم لو أخطئها رجل يوما (^٢٠)، فانطلقنا ننعشه (^٢١)، فشهدنا أنَّه لم يعطها، فأعطيها فقام فأخذها، قال: وجعلنا نختبط (^٢٢) بعصينا ونأكل حتى قرحت أشداقنا (^٢٣)، وشكى الناس إلى رسول الله ﷺ الجوع، فقال: \"عسى الله أن يطعمكم\".\nفسرنا مع رسول الله ﷺ حتى نزلنا واديا أفيح (^٢٤)، فانطلق رسول الله ﷺ ليقضي حاجته، وأتبعته بإداوة من ماء، فلم ير في الوادي شيئًا يستتر به فإذا في شاطئ الوادي (^٢٥) شجرتان، فانطلق إلى إحديهما فأخذ بغصن من أغصانها، فقال: \"إنقادي علي بإذن الله\"\n\n⦗٣٦٧⦘\nفانقادت معه كالبعيو المخشوش (^٢٦) الذي يصانع قائده، حتى أتى الشجرة الأخرى، فأخذ بغصن من أغصانها، فقال: \"انقادي علي بإذن الله\"، فانقادت معه كذلك، حتى إذا كان بالمنصف (^٢٧) مما بينهما، الأم (^٢٨) بينهما، قال: \"التئما التئما علي بإذن الله\"، قال: فالتأمتا عليه، قال جابر: وخرجت أحضر (^٢٩) مخافة أن يحس رسول الله ﷺ بقربي منه، فانبعثت، فجلست أحدث نفسي، فحانت مني لفتة، فإذا رسول الله ﷺ مقبلا، وإذا الشجرتان قد افترقتا وقامت كل واحدة منهما على ساق، فرأيت رسول الله ﷺ وقف وقفة، وقال برأسه هكذا -يعني أصغى يمينا وشمالا- ثم أقبل فقال: \"يا جابر\" قلت: لبيك يا رسول الله، قال: \"هل رأيت مقامي؟ \" قلت: نعم، قال: \"فانطلق إلى الشجرتين، فاقطع من كل واحدة منهما غصنًا، فأقبل بهما حتى إذا قمت مقامى، فأرسل غصنًا عن يمينك، وغصنا عن يسارك\" قال جابر: فقمت فأخذت حجرًا، فكسرته وحسرته، فاندلق لي، ثم أتيت الشجرتين، فقطعت من\n\n⦗٣٦٨⦘\nكل واحدة منهما غصنا، فأقبلت أجرهما، فلما قمت مقامه أرسلت غصنا عن يميني وغصنا عن يساري، ثم لحقته، فقال: \"أو فعلت\"، فقلت: قد فعلت يا رسول الله، فمم ذلك؟ قال: \"إني مررت بقبرين يعذبان، فأحببت بشفاعتي أن يرفه (^٣٠) عنهما ما دام الغصنين رطبين\". قال جابر: فقال رسول الله ﷺ: \"يا جابر، ناد بالوضوء\"، فناديت ألا وضوء، ألا وضوء -ثلاثا- فما وجدت في الركب من قطرة، فقلت: يا رسول الله ما وجدت في الركب من قطرة، وكان رجل من الأنصار له أشجاب (^٣١) يتبرَّد فيها لرسول الله ﷺ الماء، على حمارة (^٣٢) من جريد -يعني: سبايك (^٣٣) - قال: \"انظر: هل في أشجابه من شيء؟ \"، فذهبت فلم أجد فيها إلا قطرة في عزلاء -يعنى فم الراوية- شجب منها، فلو أني أفرغه لشربه يابسه، فأتيت رسول الله ﷺ فأخبرته فقال: \"اذهب فأتني به\"، فأتيت به، فجعل\n\n⦗٣٦٩⦘\nيغمزه، ويقول: شيئًا لم أفهمه، فقال رسول الله ﷺ: \"يا جابر ناد بالجفنة\"، فناديت، فقلت: يا جفنة الركب (^٣٤)، فأتيت بها تحمل، فوضعتها بين يدي رسول الله ﷺ، فقال: \"يا جابر، هاك وصب علي، وقل بسم الله\"، وقال هكذا وفرق بين إبهاميه وبين السبابتين، وفرج أصابعه، ووضع يده في الجفنة، فصببت عليه، وقلت: بسم الله، فرأيت الماء يفور من بين أصابع رسول الله ﷺ، وفارت الجفنة، ودارت فامتلأت، قال: \"يا جابر ناد من كانت له حاجة بماء\"، فجاء الناس بأسقيتهم فاستقوا وارتووا فلم يبق أحد له حاجة بماء، فرفع رسول الله ﷺ الجفنة وهي ملأن (^٣٥)، وشكى الناس إليه الجوع؟ فقال: \"عسى الله أن يطعمكم\"، فأتينا سيف البحر (^٣٦)، فسرنا مع رسول الله ﷺ حتى أتينا سيف البحر -يعني الشط-، فزخر (^٣٧) البحر زخرة، فألقى دابة يقال لها العنبر، فأرينا (^٣٨) على شقها النار، فاشتوينا\n\n⦗٣٧٠⦘\nوأطبخنا، وأكلنا وشبعنا، قال جابر: فدخلت أنا وفلان وفلان، حتى عد خمسة، في حجاج عينها (^٣٩) ما يرانا أحد، حتى خرجنا، ثم أخذنا ضلعا من أضلاعها فقوسناه، ثم دعونا بأعظم رجل في الركب، وأعظم جمل في الركب، وأطول رجل في الرحل، فدخل تحته ما يُطأطئ رأسه (^٤٠).\n_________\n(^١) المديني أبو إسماعيل الحارثي مولاهم، وهو موضع الالتقاء.\n(^٢) بواط -بالضم- وهو جبل من جبال جهينة بناحية رضوى (ينبع)، (انظر: شرح صحيح مسلم للنووي ١٨/ ١٨٦، المعالم الأثيرة في السنة والسيرة ص ٥٤).\n(^٣) الناضح: هو البعير الذي يستقى عليه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٦).\n(^٤) العقية -بضم العين- كوب هذا نوبه وهذا نوبه. انظر: (المصدر السابق).\n(^٥) أي تككأ وتوقف. انظر: (المصدر السابق).\n(^٦) هي كلمة زجر للبعير. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٧).\n(^٧) هكذا على التصغير مخففة الياء الأخيرة، ساكنة الأولى، وكان أصلها عشية، فأبدلوا من إحدى الياءين شيئا. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٧).\n(^٨) أي يطينه ويصلحه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٨).\n(^٩) بفتح السين وإسكان الجيم: الدلو المملؤة. انظر: (المصدر السابق).\n(^١٠) أي أخذناه وجبذناه. انظر: (المصدر السابق).\n(^١١) أي ملأناه. انظر: (المصدر السابق).\n(^١٢) أي كفها بزمامها، قال ابن دريد: هو أن تجذب زمامها حتى تقارب رأسها قادمة الرحل. (انظر: شرح صحيح مسلم للنووي ١٨/ ٨٨ ١، تكملة فتح الملهم ٧/ ٤٠٦).\n(^١٣) شج البعير: إذا فرج بين رجليه للبول. انظر: (المصدرين السابقين).\n(^١٤) أي أهداب وأطراف. انظر: (المصدرين السابقين).\n(^١٥) أي قلبتها. انظر: (تكملة فتح الملهم ٦/ ٤٠٧).\n(^١٦) أي أمسكت الرداء بعنقي لئلا يسقط الرداء. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٩، تكملة فتح الملهم ٦/ ٤٠٧).\n(^١٧) كذا في صحيح مسلم وهو الصواب، وجاء في الأصل \"فاداراني\".\n(^١٨) أي ينظر إلى نظرًا متتابعًا. انظر: (المصدرين السابقين).\n(^١٩) الحقو: هو معقد الإزار. انظر: (المصدرين السابقين).\n(^٢٠) معنى أقسم: أي أحلف، وأخطئها: أي فاتته. انظر: (المصدرين السابقين).\n(^٢١) أي نرفعه ونقيمه من شدة الضعيف. انظر: (المصدرين السابقين).\n(^٢٢) أي: نضرب الشجر ليتحات ورقه فنأكله. انظر: (المصدرين السابقين).\n(^٢٣) أي: تجرحت من خشونة الورق وحرارته. انظر: (المصدرين السابقين).\n(^٢٤) أي واسعًا. انظر: (المصدرين السابقين).\n(^٢٥) أي جانبه. انظر: (المصدرين السابقين).\n(^٢٦) بالخاء والشين المعجمتين: وهو الذي يجعل في أنفه خِشَاش (بكسر الخاء) وهو عود يجعل في أنف البعير إذاكان صعبًا، ويشد فيه حبل ليذل ويقاد، وقد يتمانع لصعوبته، فإذا اشتد عليه وآلمه انقاد شيئًا. انظر: (المصدرين السابقين).\n(^٢٧) بفتح الميم والصاد: وهو نصف المسافة. انظر: (المصدرين السابقين).\n(^٢٨) أي جمع بينهما. انظر: (شرح صحيح مسلم للنووي ١٨/ ٤٠٨).\n(^٢٩) أي أعدو وأسعى سعيًا شديدًا. انظر: (المصدرين السابق).\n(^٣٠) أي يخفف. انظر: (المصدر السابق).\n(^٣١) جمع شجب -بإسكان الجيم- وهو السقاء الذي أخلق وبلي وصار شنًا يابسًا. انظر: (شرح صحيح مسلم ١٨/ ١٩٤، وتكملة فتح الملهم ٦/ ٥١٠).\n(^٣٢) -بكسر الحاء وتخفيف الميم والراء- وهي أعواد تعلق عليها أسقية الماء. انظر: (شرح صحيح مسلم ١٨/ ١٩٤).\n(^٣٣) كذا في الأصل ولم يتبين لي فيها شيء ولم تأت في رواية الحديث في صحيح مسلم، وكذلك لم تأت في صحيح ابن حبان (١٤/ ٤٥٧، رقم ٦٥٢٤)، وفي القاموس (صـ ١٢١٦): سبكه أي أذاعه وأفرغه.\n(^٣٤) أي: يا صاحب جفنة الركب، فحذف المضاف للعلم بأنه المراد. انظر: شرح صحيح مسلم للنووي (١٨/ ١٩٤).\n(^٣٥) جاء في مسلم وصحيح ابن حبان (ملأى).\n(^٣٦) سيف: بكسر السين وإسكان المثناة تحت -وسيف البحر: أي ساحله. انظر: شرح صحيح مسلم للنووي (١٨/ ١٩٥). وجاء تفسيره من الراوي -يعني الشط-.\n(^٣٧) أي علا موجه. انظر: (المصدر السابق).\n(^٣٨) أي أوقدنا. انظر: (المصدر السابق).\n(^٣٩) هو عظمها المستدير بها. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٩٦).\n(^٤٠) أخرجه مسلم في صحيحه (الزهد: باب حديث جابر الطويل ٤/ ٢٣٠١ رقم ٧٤)، من طريق هارون بن معروف، ومحمد بن عباد كلاهما، عن حاتم به.\nفائدة الاستخراج:\n- تفسير \"عزلاء\" في لفظ الحديث. وكذلك: سيف البحر.\n- جاءت الروايات في صحيح مسلم \"فحالت\" باللام بمعنى الحال، وجاءت عند المصنف \"حانت\" من الحين وهو الوقت، قال النووي: وهما بمعنى واحد. انظر: (شرح صحيح مسلم ١٨/ ١٩٢).\n_________\n<s0>\n[¬*]  قال أحمد بسيوني: كذا في المطبوعة: (والحارث بن أسامة)، ولعله خطأ طباعي، وصوابه: (والحارث بن أبي أسامة) كما في النسخة الجزائرية [٦/ ق ١٣٧/ أ] وإتحاف المهرة (٢٨٤٣)، وأخرجه أبو نعيم في معرفة الصحابة (١٤٧٠) من طريق الحارث بن أبي أسامة، به.","vol":"22","page":363},{"text":"١٣٠٢١ - حدثنا محمد بن إسماعيل الصائغ، حدثنا هارون بن معروف (^١)، حدثنا حاتم بن إسماعيل، عن يعقوب بن مجاهد أبي حزرة، عن عبادة بن الوليد بن عبادة بن الصامت، قال: خرجت أنا وأبي نطلب العلم في هذا الحي من الأنصار، قبل أن يهلكوا، فكان أول من لقينا أبو اليسر (^٢)، ومضينا حتى أتينا جابر بن عبد الله، وهو يصلي في ثوب\n\n⦗٣٧١⦘\nواحد مشتملا به، قال فتخطيت القوم حتى جلست بينه وبين القوم، فقلت: يرحمك الله أتصلي في ثوب واحد وهذا رداؤك إلى جنبك؟ فقال بيده في صدره هكذا، وفرق بين أصابعه وقوسها أردت أن يدخل علي الأحمق (^٣) مثلك، فيراني كيف أصنع، فيصنع مثله، أتانا رسول الله ﷺ في مسجدنا هذا، وفى يده عرجون (^٤) ابن طاب (^٥)، فرأى فى قبلة المسجد نخاعة فحكها بالعرجون، ثم أقبل علينا فقال: \"أيكم يحب أن يعرض الله ﷿ عنه؟ \" قلنا: لا أينا (^٦) يا رسول الله، قال: \"فإن أحدكم إذا قام يصلي، فإن الله ﷿ قبل وجهه (^٧)، فلا يبصقن\n\n⦗٣٧٢⦘\nقبل وجهه، ولا عن يمينه، وليبصق عن يساره، تحت رجله اليسرى، فإن عجلت به بادِرَةٌ (^٨)، فليقل هكذا بثوبه بعضه على بعض أروني عنبرًا (^٩) \"، فقام فتى من الأنصار يشتد (^١٠) إلى أهله، فجاء بخلوق (^١١) في راحته، فأخذه رسول الله ﷺ فجعله على رأس العرجون، ثم لطخ به على أثر النخامة، قال جابر: فمن هناك جعلتم الخلوق في مساجدكم.\nقال جابر: سرنا مع رسول الله ﷺ في غزوة بطن بواط، وهو يطلب المجدي بن عمرو الجهني، وكان الناضح يعتقبه الخمسة والستة والسبعة، فدارت عقبة رجل من الأنصار على ناضح له، فأناخه\n\n⦗٣٧٣⦘\nفركبه، ثم بعثه فتلدن عليه بعض التلدن، فقال: شَأْ لعنك الله، فقال النبي ﷺ: \"من هذا اللاعن بعيره؟ \" قال: أنا يا رسول الله، قال: \"انزل عنه، فلا يصحبنا ملعون، لا تدعوا على أنفسكم، ولا على أولادكم، ولا على أموالكم، لا توافقوا من الله ساعة يُسأل فيها عطاءً، فيعطي فيستجيب لكم\".\nثم سرنا مع رسول الله ﷺ حتى إذا كان عُشَيْشِيَّة، ودنونا من مياه العرب، قال رسول الله ﷺ: \"من رجل يتقدمنا فيمدر لنا الحوض، فيشرب ويسقينا؟ \"، قال: فقمت، فقلت: هذا رجل يا رسول الله، فقال رسول الله ﷺ: \"أي رجل مع جابر\"، فقام جبار بن صخر، فانطلقنا إلى البئر، فنزعنا في الحوض سجلا أو سجلين، ثم مدرناه، ثم نزعنا فيه حتى أفهقناه، فكان أول طالع طلع علينا رسول الله ﷺ، فقال: \"أتأذنان؟ \" فقلنا: نعم، فأشرع ناقته فشربت، ثم شنق لها فشجت، وبالت، قال: ثم عدل بها فأناخها، ثم جاء رسول الله ﷺ إلى الحوض فتوضأ منه، ثم قمت فتوضأت من متوضأ رسول الله ﷺ، قال: فذهب جبار بن صخر يقضي حاجته، وقام رسول الله ﷺ يصلي، وكانت علىّ بردة، ذهبت أن أخالف بين طرفيها فلم تبلغ، أو كانت لها ذباذب فنكستها، ثم خالفت بين طرفيها، ثم تواقصته عليها، فجئت حتى قمت عن يسار رسول الله ﷺ، فأخذ بيدي\n\n⦗٣٧٤⦘\nحتى أقامني عن يمينه. وذكر الحديث (^١٢).\nأخرجه مسلم عن هارون بن معروف بتمامه (^١٣).\n_________\n(^١) المروزي، أبو علي الخزاز الضرير -وهو شيخ مسلم في هذا الحديث-، وهو موضع الالتقاء.\n(^٢) بفتح الياء المثناء تحت: واسمه كعب بن عمرو، شهد العقبة وبدرًا، وهو ابن عشرين=\n\n⦗٣٧١⦘\n= سنة -وهو آخر من توفي من أهل بدر ﵃ توفي بالمدينة سنة خمس وخمسين. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨١).\n(^٣) المراد بالأحمق هنا: الجاهل، وحقيقة الأحمق: من يعمل ما يضره مع علمه بقبحه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٤).\n(^٤) الغصن. انظر: (شرح صحيح مسلم للنووي ١٨٥/ ١٨).\n(^٥) نوع من التمر. انظر: (المصدر السابق).\n(^٦) أي لا يحب ذلك أحد منا. انظر: (تكملة فتح الملهم ٦/ ٤٠٤).\n(^٧) استدل هذه الجملة على إثبات القرب لله تعالى، وهي صفة ثابتة لله ﷿ بالإجماع. [نقله ابن تيمية (الفتاوى ٦/ ١٣، ٧) ابن القيم (مختصر الصواعق المرسلة ٢/ ٤٦٠)].\nوهذا القرب الذي وصف الله به نفسه، أو وصفه به رسوله ﷺ، لا ينافي علو الله تعالى، بل هو ﷾ قريب في علوه، عالٍ في قربه. ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾.\nوجاء حديث أنس (في صحيح البخاري الصلاة: رقم ٤٠٥): \"إذا قام أحدكم=\n\n⦗٣٧٢⦘\n= يصلي فإنما يناجي ربه أو إن ربه بينه وبين القبلة\" قال الإمام ابن رجب ﵀: \"يدل على قرب الله من المصلي في حال صلاته وقد تكاثرت النصوص بذلك، قال تعالى ﴿وَاسْجُدْ وَاقْتَرِبْ﴾ وفي صحيح مسلم عن أبي هريرة عن النبي ﷺ \"اقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء\"\" -ثم ساق النصوص في تقرير هذا المعنى- (فتح الباري لابن رجب ٣/ ١٠٩ - ١١٨) وانظر أيضًا: شرح صحيح البخاري للشيخ ابن عثيمين ﵀ (٢/ ٢٨٥).\n(^٨) أي غلبته بصقة أو نخامة بدرت منه. انظر: (تكملة فتح الملهم ٦/ ٤٠٤).\n(^٩) كذا في الأصل، والعنبر نوع من الطيب. انظر: (النهاية ٣/ ٣٠٦، مختار الصحاح ص ٤٥٦)، وجاء في صحيح مسلم \"عبيرًا\" بفتح العين كسر الموحدة: هو الزعفران وحده، وقيل أخلاط من الطيب، تجمع بالزعفران. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٨٦).\n(^١٠) أي يسعى ويعدو عدوًا شديدًا. انظر: (المصدر السابق).\n(^١١) بفتح الخاء وهو طيب من أنواع نحتلفة يجمع بالزعفران -وهو العبير على القول الآخر-. انظر: (المصدر السابق).\n(^١٢) الحديث بتمامه تقدم برقم (١٣٠٢٠).\n(^١٣) أخرجه مسلم في صحيحه (الزهد: باب حديث جابر الطويل وقصة أبي اليسر ٤/ ٢٣٠١ رقم ٧٤) قال حدثنا هارون بن معروف، ومحمد بن عباد -وتقاربا في لفظ الحديث، والسياق لهارون -قالا: حدثنا حاتم بن إسماعيل به.\nفائدة الاستخراج: المتابعة التامة لرواية مسلم لهذا الحديث.","vol":"22","page":370},{"text":"١٣٠٢٢ - حدثنا أبو داود الحراني، حدثنا حسن بن أعين (^١)، ح،\nوحدثنا هلال بن العلاء، حدثنا حسين بن عياش، قالا: حدثنا زهير (^٢)، حدثنا أبو إسحاق (^٣)، قال: سمعت البراء بن عازب، يقول: جاء أبو بكر ﵁ إلى أبي (^٤) في منزله، فاشترى منه رحلا (^٥)، فقال لعازب: ابعث معي ابنك يحمله إلى منزلي، فقال لي أبى: احمله، فحملته، وخرج أبي معه ينتقد (^٦) ثمنه، فقال له أبي: يا أبا بكر حدثني كيف صنعتم ليلة سَرَيتَ مع رسول الله ﷺ؟ قال: نعم، أسرينا ليلتنا كلها،\n\n⦗٣٧٥⦘\nحتى قام قائم الظهيرة (^٧)، وخلا الطريق فلا يمر فيه أحد، حتى رفعت (^٨) لنا صخرة طويلة لها ظل، لم تأت عليه الشمس بعد، فنزلنا عندها، فأتيت الصخرة فسويت بيدي مكانا، ننام فيه في ظلها، ثم بسطت عليه فروة (^٩)، ثم قلت: نم يا رسول الله وأنا أنفض ما حولك (^١٠)، فنام وخرجت أنفض ما حوله، فإذا أنا براعي غنم مقبل بغنمه إلى الصخرة، يريد منها الذي أردنا، فلقيته فقلت: لمن أنت يا غلام؟ قال: لرجل من أهل المدينة (^١١)، قلت: هل في غنمك لبن؟ قال: نعم، قال: فتحلب لي؟ قال: نعم، فأخذنا شاة، فقلت له: انفض الضرع من الشعر والتراب والقذى -قال: فرأيت البراء يضرني بيده على\n\n⦗٣٧٦⦘\nالأخرى -ينفض فحلبه في قعب (^١٢) معه كثبة (^١٣) من لبن، قال: ومعى إداوة أرتوي (^١٤) فيها للنبي ﷺ، ليشرب منها وليتوضأ، قال: فأتيت النبي ﷺ، وكرهت أن أوقظه من نومه، فوافقته حين استيقظ، قال فصببت على اللبن من الماء حتى برد أسفله، فقلت: يا رسول الله اشرب من هذا اللبن، فشرب حتى رضيت، ثم قال: \"ألم يأن للرحيل؟ \" قلت: بلى، قال: فارتحلناه بعدما زالت الشمس، قال: واتبعنا سراقة بن مالك، ونحن في جلد (^١٥) من الأرض، فقلت: يا رسول الله أُتينا، فقال: \"لا تحزن إنَّ الله معنا\" فدعا عليه رسول الله ﷺ، فارتطمت فرسه إلى بطنها (^١٦)، فقال: إني قد علمت أنكما [قد دعوتما عليَّ، فادعوا لي] (^١٧)، فوالله لكما أني أرد عنكما\n\n⦗٣٧٧⦘\nالطلب، فدعا الله ﷿، [فنجى، فرجع لا يلقى أحدا إلا قال:] (^١٨) قد كفيتكم هاهنا، فلم يلق أحدا إلا رده، قال: ووفى لنا (^١٩).\n_________\n(^١) هو الحسن بن محمد بن أعين الحراني، وهو موضع الالتقاء في الإسناد الأول.\n(^٢) ابن معاوية، وهو موضغ الإلتقاء في الإسناد الثاني.\n(^٣) السبيعى.\n(^٤) هو عازب بن الحارث والد البراء. انظر: (تكملة فتح الملهم ٦/ ٤١٣).\n(^٥) بفتح الراء وسكون الحاء: وهو للناقة كالسرج للفرس. انظر: (المصدر السابق).\n(^٦) أي يستوفيه. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٩٧).\n(^٧) أي نصف النهار، وهو حال استواء الشمس، سمى قائما: لأنه الظل لا يظهر فكأنه واقف قائم. انظر: (المصدر السابق).\n(^٨) أي ظهرت. انظر: (المصدر السابق).\n(^٩) هي ملبوس يصنع من وبر، أو صوف يلبس كالجبة. انظر: (تكملة فتح الملهم ٦/ ٤١٤)، (فتح الباري ٧/ ٣٠١).\n(^١٠) أي افتش لئلا يكون هناك عدو. انظر: (شرح صحيح مسلم ١٩٨/ ١٨).\n(^١١) هي هنا بمعناها اللغوي، والمراد هنا مكة، لأن المدينة كانت تسمى يثرب، والعادة أن الرعاة لا يبعدون هذه المسافة البعيدة -ووقع في رواية إسرائيل عن أبي إسحاق - (عند البخاري- رقم ٣٦٥٣). في مناقب أبي بكر: فقال: لرجل من قريش. (انظر: المصدرين السابقين).\n(^١٢) قدح من خشب معروف. انظر: (شرح صحيح مسلم للنووي ١٨/ ١٩٨).\n(^١٣) بضم الكاف وإسكان المثلثة -وهي قدر الحلبة- أي القدر الذي يخرج من ضرع الدابة في حلبة واحدة. (انظر: شرح صحيح مسلم للنووي ١٩٨/ ١٨)، (تكملة فتح الملهم ٦/ ٤١٥).\n(^١٤) أي الإداوة: الإناء الذي يجمع فيه الماء، وقوله (ارتوي): أي أستقي. (انظر: المصدرين السابقين).\n(^١٥) بفتح الجيم واللام: أي الأرض الصلبة، وإنما ذكر لبيان أن مثل هذه الأرض لا تسوخ فيها قوائم الدابة عادة، ولكنه كان معجزة للنبي ﷺ (انظر: المصدرين السابقين).\n(^١٦) أي غاصت قوائمها في تلك الأرض، وارتطم في الطين: وقع فيه فتخبط. (انظر: المصدرين السابقين).\n(^١٧) ما بين المعقوفتين مستدرك من صحيح مسلم بسبب الخرم في الأصل في هذا الموضع.\n(^١٨) ما بين المعقوفتين مستدرك من صحيح مسلم بسبب الخرم في الأصل في هذا الموضع.\n(^١٩) أخرجه مسلم في صحيحه (الزهد: باب في حديث الهجرة، ويقال له حديث الرحل ٤/ ٢٣٠٩ رقم ٧٥) قال حدثنا: سلمة بن شبيب، حدثنا الحسن بن أعين به.","vol":"22","page":374},{"text":"١٣٠٢٣ - حدثنا [يزيد بن سنان] (^١) وعباس الدوري، قالا: حدثنا عثمان بن عمر (^٢)، ح\nوحدثنا عيسى بن أحمد البلخي، حدثنا النضر بن شميل (^٣)، كلاهما عن إسرائيل، عن أبي إسحاق، عن البراء قال: اشترى أبو بكر من أبي رحلًا بثلاثة عشر درهما -وساق الحديث بمعنى حديث زهير، عن أبي إسحاق، وقال في حديثه من رواية عثمان بن عمر- فلما دنا دعا عليه رسول الله ﷺ، فساخ فرسه في الأرض إلى بطنه، ووثب عنه، وقال: يا محمد قد علمت أن هذا عملك، فادع الله أن يخلصني مما أنا فيه، ولك علي لأعمين على من ورائي، وهذه كنانتي، فخذ سهما منها، فإنك ستمر على إبلي وغلماني بمكان كذا وكذا، فخذ منها حاجتك، قال: \"لا حاجة لي فى إبلك\" فقدمنا المدينة ليلا، فتنازعوا أيهم ينزل\n\n⦗٣٧٨⦘\nعليه، فقال: \"أَنْزِل على بني النجار، أخوال عبد المطلب، أُكْرِمهم بذلك\" فصعد الرجال والنساء فوق البيوت، وتفرق الغلمان والخدم في الطريق، ينادون: جاء محمد وسول الله ﷺ. (^٤)\n_________\n(^١) ما بين المعقوفتين مستدرك من إتحاف المهرة (٨/ ٢١٥ رقم الحديث ٩٢٤٠) بسبب الخرم في الأصل.\n(^٢) ابن فارس العبدي، وهو موضع الالتقاء في الإسناد الأول.\n(^٣) موضع الالتقاء في الإسناد الثاني هو النضر بن شميل.\n(^٤) أخرجه مسلم في صحيحه (الزهد: باب في حديث الهجرة. ٤/ ٢٣١ رقم ٧٥ مكرر) من طريق زهير بن حرب، عن عثمان بن عمر به، ومن طريق إسحاق بن إبراهيم، عن النضر بن شميل به.","vol":"22","page":377},{"text":"١٣٠٢٤ - ز- حدثنا أبو العباس الغزي بغزة، حدثنا أبو غسان (^١)، حدثنا إبراهيم بن يوسف بن أبي إسحاق (^٢)، عن أبيه (^٣)، عن أبي إسحاق (^٤)، قال: سمعت البراء يقول: اشترى أبو بكر من عازب رحلا، فحملته معه فدخلت إلى أهله، فإذا عائشة مضطجعة، قد أصابتها حمى، فقبل خدها، وقال: كيف أنت يا بنية (^٥).\n_________\n(^١) الكوفي، وهو مالك بن إسماعيل النهدي.\n(^٢) هو إبراهيم بن يوسف بن إسحاق بن أبي إسحاق السبيعي، قال ابن معين: ليس بشيء، وقال النسائي: ليس بالقوة، وقال أبو حاتم حسن الحديث يكتب حديثه، وقال ابن حجر: صدوق يهم. (انظر: تهذيب الكمال ٢/ ٢٥٠، الجرح ٢/ ١٤٨، التقريب ص ٩٥).\nوذكر الحافظ ابن حجر: كلام العلماء فيه، في هدي الساري (ص ٤٠٨)، وكأنه يميل إلى أن تضعيفه ليس بالشديد، وقد احتج به الشيخان في أحاديث يسيرة.\n(^٣) يوسف بن إسحاق بن أبي إسحاق السبيعي \"ثقة\". كما في (التقريب ص ٦١٠).\n(^٤) هو السبيعى.\n(^٥) هذا الحديث من الزيادات، وقد تفرد بهذه الزيادة إبراهيم بن يوسف، عن أبيه، عن أبي=\n\n⦗٣٧٩⦘\n= إسحاق، وقد أخرج الحديث - (قصة الهجرة) - مع هذه الزيادة: البخاري في صحيحه (مناقب الأنصار باب هجرة النبي ﷺ وأصحابه إلى المدينة ٧/ ٣٠٠ رقم ٣٩١٧) من طريق شريح بن مسلمة، عن إبراهيم بن يوسف به، ورواه أبو داود في السنن رقم (٥٢٢٢) من طريق عبد الله بن سالم، عن إبراهيم بن يوسف به -بذكر قصة عائشة- دون ذكر خبر الهجرة.\nملحوظة: حديث أبي بكر في الهجرة في صحيح مسلم ضمن أحاديث كتاب الزهد، وأما أبو عوانة -كما في النسخة التي بين أيدينا- فلم يبوب على الأحاديث السابقة بشيء، وإنما جعلها مضمومة لما قبلها منْ أحاديث الفتن، بينما نجد الحافظ ابن حجر: يعزو الأحاديث المتقدمة لأبي عوانة على أبواب الرقاق، والتفسير، وحديث الهجرة هذا عزاه ابن حجر لأبي عوانة في التفسير. (انظر: إتحاف المهرة ٨/ ٢١٥).\nفلعل المستخرج لأبي عوانة له عدة نسخ منها، ما هو عليه أسماء الكتب والأبواب التفصيلية، وبعضها ليس منه شئ. والله أعلم، وانظر التعليق على حديث رقم: (١٢٨٧١).","vol":"22","page":378},{"text":"١٣٠٢٥ - حدثنا السلمي (^١)، حدثنا عبد الرزاق (^٢)، أخبرنا معمر، عن همام بن منبه، قال هذا ما حدثنا أبو هريرة: وقال: قال رسول الله ﷺ: \"قيل لبني إسرائيل ادخلوا الباب سجدا وقولوا حطة (^٣)، يُغفر لكم خطاياكم، فبدلوا: فدخلوا الباب يزحفون على استاههم (^٤)، وقالوا: حبة في شعرة\" (^٥). (^٦)\n_________\n(^١) هو أحمد بن يوسف ابن خالد أبو الحسن السلمي النيسابوري -ويلقب بحمدان-.\n(^٢) ابن همام الصنعاني، وهو موضع الالتقاء.\n(^٣) أي حط عنا ذنوبنا -وهو بمعنى الاستغفار- (انظر: شرح صحيح مسلم للنووي ١٨/ ٢٠١، تكملة فتح الملهم ٦/ ٤٢٠).\n(^٤) جمع أست -وهي الدبر- (انظر: المصدرين السابقين).\n(^٥) أي بدلًا من أن يقولوا (حطة) قالوا: مطلوبنا حبة حنطة في شعرة، وذلك استهزاءً منهم وعنادًا. (انظر: تكملة فتح الملهم ٦/ ٤٢١، تفسير ابن كثير ١/ ١٤٠).\n(^٦) أخرجه البخاري في صحيحه (أحاديث الأنبياء: باب (٢٨) ٦/ ٥٠٢ رقم ٣٤٠٣) من طريق إسحاق بن نصر، عن عبد الرزاق.\nومسلم في صحيحه (التفسير ٤/ ٢٣١٢ رقم ١) من طريق محمد بن رافع، عن عبد الرزاق به.","vol":"22","page":380},{"text":"١٣٠٢٦ - حدثنا أبو داود الحراني، وعباس الدوري، قالا: حدثنا يعقوب بن إبراهيم بن سعد (^١)، حدثنا أبي، عن صالح (^٢)، عن ابن شهاب، قال: أخبرني أنس بن مالك، قال: إنَّ الله عز [وجل تابع الوحى على] (^٣)\n\n⦗٣٨١⦘\nرسول الله ﷺ قبل وفاته (^٤)، حتى توفي، وأكثر ما كان [الوحي يوم توفي (^٥)] (^٦) رسول الله ﷺ. (^٧)\n_________\n(^١) موضع الالتقاء هو يعقوب بن إبراهيم بن سعد.\n(^٢) ابن كيسان -كما في إسناد البخاري-.\n(^٣) ما بين المعقوفتين مستدرك من صحيح مسلم، بسبب خرم وقع في الأصل.\n(^٤) قال الحافظ ابن حجر ﵀: أي أكثر انزاله قرب وفاته ﷺ، والسر في ذلك أن الوفود بعد فتح مكة كثروا، وكثر سؤالهم عن الأحكام، فكثر النزول بسبب ذلك ا. هـ انظر: (الفتح ٨/ ٦٢٣).\n(^٥) المراد بذلك الزمان الذي توفي فيه، وليس المراد خصوص اليوم الذي توفي فيه. انظر: (تكملة فتح الملهم ٦/ ٤٢١).\n(^٦) ما بين المعقوفتين مستدرك من صحيح مسلم، بسبب خرم وقع في الأصل.\n(^٧) أخرجه البخاري في صحيحه (كتاب فضائل القرآن: باب كيف نزل الوحي ٦١٨/ ٨ رقم ٤٩٨٢) من طريق عمرو بن محمد، عن يعقوب به.\nومسلم في صحيحه (التفسير: ٤/ ٢٣١٢ رقم ٢) من طريق عمرو بن محمد بن بكير، والحسن بن علي، وعبد بن حميد كلهم، عن يعقوب به.","vol":"22","page":380},{"text":"١٣٠٢٧ - حدثنا الغزي، حدثنا الفريابي، حدثنا سفيان (^١)، عن قيس بن مسلم، عن طارق بن شهاب، أنَّ ناسا من اليهود، قالوا لعمر بن الخطاب (^٢): لو نزلت هذه الآية فينا لاتخذنا ذلك اليوم فينا عيدا،\n\n⦗٣٨٢⦘\nفقال: أيّة آية؟ قالوا: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي﴾ فقال عمر: إنى لأعلم أي مكان أنزلت، وأي يوم أنزلت، نزلت ورسول الله ﷺ واقف بعرفة. (^٣)\n_________\n(^١) هو الثوري، وهو موضع الالتقاء.\n(^٢) جاء في رواية البخاري -من طريق أبي العميس عن قيس بن مسلم- (أن رجلًا من اليهود قال لعمر).\nقال الحافظ ابن حجر ﵀: هذا الرجل هو كعب الأحبار، كما في مسند مسدد، وتفسير الطبري، والمعجم الأوسط للطبراني، وجاء في رواية البخاري في التفسير (قالت اليهود): فيحمل على أنهم كانوا حين سؤال كعب عن ذلك جماعة وتكلم كعب على لسانهم ا. هـ (الفتح ١/ ١٣٠).\n(^٣) أخرجه البخاري في صحيحه (التفسير المائدة: باب ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ ٨/ ١١٩ رقم ٤٦٠٦).\nومسلم في صحيحه (التفسير ٤/ ٢٣١٢/ ٣) كلاهما من طريق ابن مهدي عن الثوري به.\nفائدة الاستخراج: ذكر الآية - في رواية الفريابي عن الثوري - عند المصنف.","vol":"22","page":381},{"text":"١٣٠٢٨ - حدثنا العطاردي أحمد بن عبد الجبار، حدثنا عبد الله بن إدريس (^١)، ح\nوحدثني أبو النضر محمد بن الحسن (^٢) بمصر، حدثنا نعيم بن حماد، حدثنا عبد الله بن إدريس، حدثنا أبي إدريس بن يزيد الأودي، عن قيس بن مسلم، عن طارق بن شهاب، قال: قال يهودي لعمر: لو علينا معشر يهود، نزلت هذه الآية: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ تعلم ذلك اليوم الذي أنزلت فيه، لاتخذنا ذلك اليوم عيدا، فقال عمر: قد علمت اليوم الذي أنزلت فيه، والساعة، وأين رسول الله ﷺ حين نزلت، ليلة جمع (^٣)، ونحن مع رسول الله ﷺ بعرفة. (^٤)\n_________\n(^١) ابن يزيد بن عبد الرحمن الأودي، وهو موضع الالتقاء في كلا الإسنادين.\n(^٢) لم أقف عليه.\n(^٣) أي ليلة مزدلفة. انظر: (شرح صحيح مسلم للنووي ١٨/ ٢٠٢).\n(^٤) أخرجه مسلم في صحيحه (التفسير ٤/ ٢٣١٣ رقم ٤) من طريق أبي بكر بن أبي =\n\n⦗٣٨٣⦘\n= شيبة، وأبي كريب، عن عبد الله بن إدريس به.\nوتقدم تخريج البخاري للحديث (انظر تخريج الحديث السابق).\nفائدة الاستخراج: جاء في رواية المصنف \"قال يهودي\" وفي رواية مسلم \"قال اليهود\" وانظر التعليق على الحديث السابق.","vol":"22","page":382},{"text":"١٣٠٢٩ - حدثنا محمد بن عبد الوهاب (^١)، وأبو داود، والصغاني، قالوا حدثنا جعفر بن عون (^٢)، أخبرنا أبو عميس (^٣)، عن قيس بن مسلم، عن طارق بن شهاب، قال: جاء رجل من اليهود إلى عمر، فقال: يا أمير المؤمنين آية في كتابكم تقرؤنها، لو علينا معشر اليهود نزلت، اتخذنا ذلك اليوم عيدا، قال: وأي آية؟ قال: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ﴾ قال: فقال عمر: إني لأعلم المكان الذي أنزلت فيه، واليوم الذي أنزلت فيه على رسول الله ﷺ، أنزلت بعرفات في يوم جمعة. (^٤)\n_________\n(^١) أبو عبد الله بن أبي حاتم الأسواني.\n(^٢) ابن جعفر بن عمرو بن حريث المخزومي، وهو موضع الالتقاء.\n(^٣) هو عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود.\n(^٤) أخرجه البخاري في صحيحه (الإيمان: باب زيادة الإيمان ونقصانه ١/ ١٢٩ رقم ٤٥) من طريق الحسن بن الصباح، عن جعفر بن عون به.\nومسلم في صحيحه (التفسير ٤/ ٢٣١٣ رقم ٥) من طريق عبد بن حميد، عن جعفر بن عون به.","vol":"22","page":383},{"text":"١٣٠٣٠ - حدثنا الصغاني، حدثنا أبو الجواب (^١)، حدثنا عمار بن رزيق (^٢)، عن قيس (^٣) [....... .] (^٤) الجمعة. (^٥)\n_________\n(^١) هو الأحوص بن جواب الضبي.\n(^٢) الضبي أبو الأحوص الكوفي.\n(^٣) ابن مسلم، وهو موضع الالتقاء، وتتمة الإسناد: عن قيس بن مسلم عن طارق بن شهاب به، - وقد تقدم -.\n(^٤) ما بين المعقوفتين خرم في الأصل يقدر بثلاث كلمات.\nتنبيه: وهذا الحديث (حديث طارق بن شهاب عن عمر ذكره ابن حجر في إتحاف المهرة (١٢/ ٢٠٣ رقم ١٥٤١٤) وعزاه لأحمد وابن حبان فقط ولم يعزه إلى أبي عوانة.\nانظر: المسند للإمام أحمد (١/ ٢٨، ٣٩)، السنن الكبرى للبيهقي (٥/ ١١٨)، صحيح ابن حبان (١/ ٢٠٥)، الشريعة للآجري (صـ ١٠٥).\n(^٥) تقدم تخريجه في الحديث السابق.","vol":"22","page":384},{"text":"١٣٠٣١ - حدثنا يونس بن عبد الأعلى، أخبرنا ابن وهب (^١)، [عن يونس، عن ابن شهاب] (^٢) قال: أخبرني عروة أنَّه سأل عائشة زوج النبي ﷺ، عن قول الله ﷿: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا (^٣) فِي الْيَتَامَى (^٤)\n\n⦗٣٨٥⦘\nفَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ (^٥)﴾ (^٦) سواهن، قال عروة: قالت عائشة: ثم إنَّ الناس استفتوا رسول الله ﷺ بعد هذه الآية فيهن، فأنزل الله ﷿: ﴿يَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ﴾ إلى قوله: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ (^٧) ماله (^٨)، قالت: فالذي ذكر الله ﷿، أنَّه يتلى عليكم فى الكتاب، الآية الأولى التي فيها: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا\n\n⦗٣٨٦⦘\nطَابَ لَكُمْ مِنَ النِّسَاءِ﴾ قالت عائشة: وقول الله ﷿ في الآية الأخرى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ رغبة أحدكم عن يتيمته التي تكون في حجره (^٩)، حين تكون قليلة المال والجمال، فنهوا أن ينكحوا ما رغبوا في مالها وجمالها من يتامى النساء، إلا بالقسط، من أجل رغبتهم عنهن. (^١٠)\n_________\n(^١) هو عبد الله بن وهب، وهو موضع الالتقاء.\n(^٢) ما بين المعقوفتين خرم والتصويب من إتحاف المهرة (١٧/ ٢٢٦ رقم ٢٢١٥٩)، وكذلك في سنن الدارقطني من طريق يونس بن عبد الأعلى كما سيأتي، وهو كذلك في صحيح مسلم بهذا الإسناد.\n(^٣) أي تعدلوا. انظر: (فتح الباري ٨/ ٨٧).\n(^٤) اليتيم من مات أبوه. انظر: (فتح الباري ٨/ ٨٨).\n(^٥) سورة النساء آية (٣).\n(^٦) هكذا جاء السياق في الأصل، وأخشى أن يكون فيه سقط.\nومما يدل على وجود السقط: ما جاء في رواية الدارقطني في السنن (٤/ ٣٩٥ رقم ٣٦٦٨ ط الرسالة) \"قال حدثنا أبو بكر النيسابوري، حدثنا يونس بن عبد الأعلى، حدثنا عبد الله بن وهب، أخبرني يونس، عن ابن شهاب، عن عروة: أنه سأل عائشة عن قول الله تعالى ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ قالت يابن أختى هي اليتيمة، تكون في حجر وليها، فتشاركه في ماله ويعجبه مالها وجمالها، فيريد وليها أن يتزوجها بغير أن يقسط في صداقها، فيعطيها مثل ما يعطي غيره، فنهوا أن ينكحوهن إلا أن يقسطوا لهن، ويبلغوا بهن أعلى سنتهن من الصداق، وأمروا أن ينكحوا ما طاب لهم من النساء\" وهذا اللفظ هو أيضًا ما جاء في رواية مسلم من طريق أبي الطاهر أحمد بن عمرو بن السرح وحرملة بن يحيي كلاهما عن ابن وهب به. وجاء عندهما زيادة \"سواهن\" بعد قوله وأمروا أن ينكحوا ما طاب لهم من النسائى سواهن، وهى التى جاءت في سياق المصنف - أبي عوانة ﵀ في المستخرج، ثم وافق مسلم في بقية لفظ الحديث. والله أعلم.\n(^٧) سورة النساء (آية ١٢٧).\n(^٨) كذا في الأصل وليست في صحيح مسلم ولا في السنن الدارقطني.\n(^٩) أي الذي يلي مالها. انظر: (فتح الباري ٨/ ٨٨).\n(^١٠) أخرجه البخاري في صحيحه (النكاح: باب الترغيب في النكاح ٩/ ٦ رقم ٥٠٦٤) من طريق حسان بن إبراهيم عن يونس به.\nومسلم في صحيحه (التفسير ٤/ ٢٣١٣ رقم ٦) من طريق أبي الطاهر أحمد بن عمرو بن السرح، وحرملة التجيبي، عن ابن وهب به.","vol":"22","page":384},{"text":"١٣٠٣٢ - حدثنا محمد بن عمرو بن نافع المصري العدل، حدثنا سعيد بن كثير بن عفير، حدثنا يحيى بن أيوب، عن عقيل (^١)، عن ابن شهاب (^٢)، أنَّ عروة بن الزبير سأل عائشة عن قول الله ﷿ ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ الآية؟ قالت عائشة: هي اليتيمة تكون فى حجر وليها تشاركه في ماله أو يعجبه مالها وجمالها فيريد وليها أن يتزوجها بغير أن يقسط لها في صداقها أو يعطيها مثل ما يعطيها غيره فنهوا أن ينكحوهن إلا أن يقسطوا لهن ويبلغوا أعلى سنَّتهن بالصداق، وأمروا أن ينكحوا ما طاب لهم من النساء سواها (^٣). قالت عائشة: إنَّ الناس استفتوا رسول الله\n\n⦗٣٨٧⦘\nﷺ بعد هذه الآية فيهن، فأنزل الله ﷿: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ﴾ إلى قوله: ﴿تَنْكِحُوهُنَّ﴾ قال عروة: قالت عائشة: والذي ذكر الله ﷿، فيهن ﴿وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ﴾ الآية الأولى التي قال [الله ﷿ فيها: ﴿وَإِنْ خِفْتُمْ] (^٤) أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [قالت عائشة] (^٥): وقول الله ﷿ في الآية الأخرى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [رغبة أحدكم]، (^٦) عن اليتيمة على قلة المال أو قلة الجمال.\nوقالت عائشة: فنهوا أن ينكحوا من رغبة في ماله وجماله فى يتامى النساء، إلا بالقسط، من أجل رغبتهم عنهن إذكن قليلات المال والجمال. (^٧)\n_________\n(^١) ابن خالد الأيلي.\n(^٢) الزهري، وهو موضع الالتقاء.\n(^٣) أي بأي مهر توافقوا عليه. انظر: (فتح الباري ٨/ ٨٨).\n(^٤) ما بين المعقوفتين خرم في الأصل، والاستدراك من صحيح مسلم.\n(^٥) ما بين المعقوفتين خرم في الأصل، والاستدراك من صحيح مسلم.\n(^٦) ما بين المعقوفتين خرم وكلمة غير مقرؤة في الأصل، والاستدراك من صحيح مسلم.\n(^٧) تقدم تخريجه في الحديث السابق.\nفائدة الاستخراج: متابعة عقيل ليونس بن يزيد في الرواية عن الزهري.","vol":"22","page":386},{"text":"١٣٠٣٣ - حدثنا علي بن المديني (^١)، حدثنا سويد (^٢)، حدثنا علي بن مسهر، عن هشام بن عروة (^٣)، عن أبيه، عن عائشة، في قوله ﷿: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ قالت: \"أنزلت في الرجل تكون له اليتيمة وهو وليها ووارثها، ولها مال وليس لها أحد يخاصمه\n\n⦗٣٨٨⦘\nدونها، فلا ينكحها لمالها، فيَضُرّ بِهَا، ويسيء صحبتها، فقال الله ﷿: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ يقول: ما أحللت لكم من النساء مثنى وثلاث ورباع، ودع اليتيمه، ولاتُضرَّ بها\" (^٤).\n_________\n(^١) الأصبهاني.\n(^٢) ابن سعيد -كما صرح به ابن حجر (إتحاف المهرة ١٧/ ٣٣٧) - وهو الحدثاني.\n(^٣) ابن الزبير، وهو موضع الالتقاء.\n(^٤) أخرجه مسلم في صحيحه (التفسير ٤/ ٢٣١٤ رقم ٧) من طريق أبي أسامة، عن هشام به.","vol":"22","page":387},{"text":"١٣٠٣٤ - حدثنا علي بن المديني، حدثنا سويد، حدثنا علي بن مسهر، عن هشام بن عروة (^١)، عن أبيه، عن عائشة، في قوله ﷿: ﴿يَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ الآية، قال: هذه اليتيمة تكون عند الرجل وهو وليها، ولعلها أن تكون قد شركته في ماله، فيرغب أن يتزوجها، ويكره أن ينكحها رجلا فيشركه في ماله فيعضلها (^٢). (^٣)\n_________\n(^١) موضع الالتقاء هو هشام بن عروة بن الزبير.\n(^٢) العضل: هو منع المرأة من التزوج. (انظر: نزهة القلوب في تفسير غريب القرآن ص ١٥٣)، المطلع ص ٣٢٠.\n(^٣) أخرجه البخاري في صحيحه (التفسير: باب تفسير قوله تعالى ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ النِّسَاءِ﴾ ٨/ ١١٤ رقم ٤٦٠٠).\nومسلم في صحيحه (التفسير ٤/ ٢٣١٥ رقم ٩) كلاهما من طريق أبي أسامة، عن هشام بن عروة به.","vol":"22","page":388},{"text":"١٣٠٣٥ - حدثنا عباس الدوري، حدثنا محمد بن كناسة (^١)، حدثنا هشام بن عروة (^٢)، عن أبيه، عن عائشة فى قول الله ﷿ ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ (^٣) يعني يأكل من مال اليتيم إذا كان يقوم على ماله (^٤).\n_________\n(^١) هو محمد بن عبد الله بن عبد الأعلى الأسدي، أبو يحيى بن كناسة (ضم الكاف وتخفيف النون وبمهملة). (التقريب ص ٤٨٨).\n(^٢) موضع الالتقاء هو هشام بن عروة بن الزبير.\n(^٣) سورة النساء آية (٦).\n(^٤) أخرجه البخاري في صحيحه (التفسير: باب قوله تعالى ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ ٨/ ٨٩ رقم ٤٥٧٥) من طريق ابن نمير، عن هشام بن عروة به.\nومسلم في صحيحه (التفسير ٤/ ٢٣١٥ رقم ١٠) من طريق عبدة بن سليمان، عن هشام بن عروة به.\nفائدة الاستخراج: رواية المصنف تدل على أن هذا القول من تفسير عائشة ورواية الإمام مسلم في صحيحه تدل على أنها بيان لسبب النزول.","vol":"22","page":389},{"text":"١٣٠٣٦ - حدثنا أبو الأزهر (^١)، حدثنا ابن نمير (^٢)، حدثنا هشام بن عروة (^٣)، عن أبيه، عن عائشة في قوله: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ (^٤).\n_________\n(^١) أحمد بن الأزهر بن منيع العبدي.\n(^٢) هو عبد الله بن نمير، أبو هشام الكوفي.\n(^٣) موضع الالتقاء هو هشام بن عروة.\n(^٤) سورة النساء (آية ١٢٨).\nملحوظة: انتهى المجلد السادس من نسخة (ك) - من المستخرج - وهو الموجود =\n\n⦗٣٩٠⦘\n= بين أيدينا وهذا الحديث تمامه: \"قالت: أنزلت في المرأة تكون عند الرجل فتطول صحبتها فيريد طلاقها، فتقول: لا تطلقني، وأمسكني، وأنت في حل مني فنزلت هذه الآية\" (صحيح مسلم: التفسير ٤/ ٢٣١٦ رقم: (٣٠٢١/ ١٣) من طريق عبدة بن سليمان عن هشام بن عروة به.\nوأخرجه البخاري في صحيحه (التفسير: تفسير قول الله تعالى ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا﴾ ٨/ ١١٤ رقم (١٦٠١) من طريق عبد الله بن المبارك، عن هشام بن عروة به.\nهذا آخر ما جاء في النسخة التي بين أيدينا من المستخرج - والحمد لله -، وبقي فيما يقابله من الأحاديث في صحيح مسلم من حديث رقم (٣٠٢٢) إلى حديث رقم (٣٠٣٣ ط: محمد فؤاد عبد الباقي)، ولم تصل إلينا.\nوالله الموفق.\n* * *","vol":"22","page":389}]}